THE AGES DIGITAL LIBRARY
JOHN OWEN COLLECTION
THE LIFE OF DR. JOHN OWEN
by Rev. Andrew Thompson
Bo o ks Fo r The Ages
AGES Software · Albany, OR USA Version 1.0 © 2000
2
THE LIFE OF
DR. OWEN
BY
REV. ANDREW THOMSON, B.A., EDINBURGH
3
CONTENTS
1. His Student-Life 2. His Pastorate 3. His Vice-Chancellorship 4. His Retirement and Last Days Appendix to the Life of Dr Owen
1. Epitaph on his Monument 2. Some letters 3. His Works
4
1.
HIS STUDENT-LIFE
It is matter of just regret and complaint that no elaborate contemporary memoir of this great Puritan was ever written. Twenty years after his death, Cotton Mather, in his "Magnalia Americana Christi," declared "that the church of God was wronged, in that the life of the great John Owen was not written;" and it was only when twenty years more had elapsed that a life of Owen at length appeared, from the pen of Mr. Asty, a respectable Independent minister in London; which, though written under the eye of Sir John Hartopp, a particular friend of Owen, and for many years a member of his church, is chargeable with numerous inaccuracies, and so scanty withal, as "not to contain so many pages as Owen has written books."f1 In addition to this, an equally brief anonymous memoir has fallen into our hands, professing to have been written by one who "had the honor to know this eminent person well, and to hear him frequently; though he must confess that he had not then years and experience enough to conceive a suitable idea of the Doctor's great worth." But the student who should wish to search for voluminous contemporary records and early reminiscences of Owen, will look in vain for such full and accurate memorials as Dr. Edmund Calamy has given us of Howe; for such an inexhaustible storehouse of incident, and almost redundance of mental portraiture, as Richard Baxter has given us of himself. The sources from which the modern biographer must draw his notices of Owen, besides those already named, are to some extent the representations of adversaries, who could not be silent on so great a name, or withhold reluctant praise; the not infrequent allusions to Owen in the lives of his contemporaries; the statements of general history and biography, -- such as are to be found in the page of Neal, Calamy, Middleton, Palmer, and others; and, perhaps the most valuable and interesting of all, the many unconscious touches of autobiography which may be found in his prefaces to his various works. Of all of these Mr. Orme has made excellent use in his Life of Owen; which is a remarkable specimen of untiring research, solid judgment and
5
ability in the disposal of his materials, and, making some allowance for honest bias, of biographical fidelity: and from all of these, and especially from Mr. Orme himself, we shall gather the details of our biographical sketch and estimate of Owen.
The genealogy of the subject of our memoir leads us back to a family of high rank and reputation in Wales, whose remoter links connect it with the five regal tribes. In the reigns of Henry VIII, Edward VI, and Queen Mary, we meet with the name of Lewis Owen as Vice-chamberlain and Baron of the Exchequer in North Wales, and High Sheriff of the county of Merioneth; as honored by correspondence with those monarchs in reference to the affairs of Wales and as going forth on a commission to clear the country of those felons and outlaws who had sought refuge in great numbers among its mountains, during the turbulence and relaxed authority that had arisen from the long wars between the houses of York and Lancaster. At a later period this honored ancestor fell a sacrifice to his fidelity as a magistrate; for, on his return from the assizes in Montgomeryshire, he fell into the hands of a band of outlaws, who had taken a vow of revenge against him on account of the capture of their companions, and, deserted by all but one faithful friend, was murdered by them in the woods of Monthrey.f2
Humphrey Owen, a branch of this same family, married Susan, a granddaughter of Lewis Owen; and to him there were born in succession fifteen sons, the youngest of whom was Henry Owen. Henry was dedicated by his parents to office in the church, and having received an education, in language, philosophy, and divinity, at Oxford, in the course of time became vicar of Stadham, in Oxfordshire. Here he proved himself so "painful a laborer in the vineyard of the Lord," and so uncompromising an advocate for reformation in the church, as to receive testimony to his fidelity in the jealousy and displeasure of the dominant ecclesiastical powers, and to be branded with the name of "Puritan." To this worthy vicar there was born, at Stadham, in the year 1616, a second son, John Owen, the subject of this memoir, who was destined to shed a new renown on their ancient house, and to eclipse, by the more substantial glory of his virtues, learning, and genius, the dim luster of their regal lineage.f3
6
Little is known regarding the childhood of Owen; and no records whatever have descended to tell us of the mother to whom was committed the training of his most susceptible years, and who was to be the Monnica to this future Augustine. There is reason to think that he received the elements of a common education from the good vicar himself, under the domestic roof at Stadham; while, after a few years of home education, he was transferred to a private academy at Oxford, where he entered on his classical studies under the superintendence of Edward Sylvester, a tutor of eminence, several of whose pupils rose to the highest distinction, and even won for themselves at no distant date an undying fame. A comparison of dates makes it unlikely that the two were playmates; but it is interesting to notice, that the same quiet institution, in the parish of All-Saints, which now received within its walls the future great theologian of the Puritans, was also the place in which was initiated into the Greek and Roman tongues the immortal Chilling worth, -- of whose great work, "The Religion of Protestants," it is not too much to say, that it is sufficient to shed honor, not on a university merely, but on an age.f4 One fact will suffice to show the energy with which the young pupil applied himself to his studies, as well as the unusually early development of his faculties, that, at the age of twelve, he was found to have outgrown the instructions of Sylvester and to be ripe for the university. He was, accordingly, entered a student at Queen's College at this age, which, in the case of most youths, would have been most injudiciously premature, and, even at this period, must have seemed strangely early; for, in looking into the lives of some of the most eminent of his contemporaries, we meet with no instance of similar precocity. Bishop Hall, for example, enrolled himself at Cambridge at fifteen,f5 while his great Puritan contemporary, John Howe, did not enter Oxford until he had reached the riper age of seventeen.f6
Few men of great eminence appear to have occupied the chairs of the university at this period; but Owen was fortunate enough to have his studies in mathematics and philosophy superintended by a tutor of solid attainments and subsequent high distinction, -- Thomas Barlow, then a fellow of Queen's College, afterwards its provost, and who, in course of time, was elevated to the see of Lincoln.f7 The boy-student devoted himself to the various branches of learning with an intensity that would have unhinged most minds, and broken in pieces any bodily constitution
7
except the most robust. For several years of his university curriculum he allowed himself only four hours of the night for sleep, though he had the wisdom so far to counteract the injurious influence of sedentary habits and excessive mental toil, by having recourse to bodily recreation in some of its most robust and even violent forms. Leaping, throwing the bar, bell-ringing, and similar amusements, occasionally allured him from his books; and it may perhaps surprise some, who conceive of the men of that age as unsocial and unfriendly to all the lighter graces and accomplishments, to learn that Owen received lessons in music from Dr. Thomas Wilson, a celebrated performer on the flute, and the favorite preceptor in the same elegant and delightful art of Charles I. It may perhaps have been from grateful recollections of these youthful and fascinating exercises, in which the student had been accustomed to unbend from too protracted and severe studies, that Owen at a future period, when elevated to the vice-chancellorship of Oxford, appointed his early tutor professor of music in the university.f8
Still, the hours which are taken from needful rest are not redeemed, but borrowed, and must be paid back with double interest in future life; and Owen, when he began to feel his iron frame required to pay the penalty of his youthful enthusiasm, was accustomed to declare that he would willingly part with all the learning he had accumulated by such means, if he might but recover the health which he had lost in the gaining of it. And he was wont to confess with a far profounder sorrow, not unmixed with shame, that no holy oil at this time fed his midnight lamp; but that the great motive which had born him up, during those days and nights of consuming toil, was an ambition to rise to distinction and power in the church. We can well believe that the severity of this self-condemnation would, by a judge more tender than himself, have so far been mitigated by the knowledge of another motive, which must have had considerable influence upon his mind, arising from the fact that his father had been unable to render him any adequate pecuniary assistance, and that he had hitherto been indebted for his support to the liberality of an uncle in Wales. But still, when more amiable motives have been allowed their full force, a mere earthly ambition must be acknowledged to have been the mainspring of all his past efforts; and we cannot doubt that, when he returned to the university at a future period, these condemnatory
8
reminiscences arose strongly in his mind, and that, like Philip Henry in similar circumstances, while thanking God that his course had been unstained by vices, he could insert in his book, "A tear dropped over my university sins."f9
And here let us pause for a moment, to look at the circumstances of another student, who was destined at a future day to shine with Owen in the same bright constellation. While Owen was walking amid the majestic structures and academic shades of Oxford, or bending over the midnight page, Richard Baxter might have been seen amid the enchanting scenery of Ludlow Castle, or, later still, in the small village of Wroxeter, with little help or guidance from man, but, under the promptings of an indomitable will, and with an omnivorous appetite for knowledge, allowing no difficulties or discouragements to damp the ardor of his pursuits. Without the advantage of the systematic training of a university, or the command of the rich stores of its libraries, this was almost compensated to his athletic soul by the more discursive and varied range which both his tastes and his necessities thus gave to his studies. In the writings of Thomas Aquinas, Anselm, and Duns Scotus, which to most minds would have been dry and barren as the sands of the desert, his acute intellect found high exercise and real delight, and rejoiced in whetting and exercising on them its dialectic powers, until he could rival in subtle and shadowy distinctions those ghostly schoolmen. Two years the senior of Owen, he was also "in Christ" before him; and while the Oxford student was still feeding the fires of an earth-born ambition, Baxter had learned from Sibbs' Bruised Reed, and from his Bible, the art of holy meditation; and, even in the later years of his student-life, might have been seen at that hour when it was too dark to read and too early to light his lamp, devoting its sacred moments to thinking of heaven and anticipations of the "saints' everlasting rest."f10 But the same grace was soon to descend upon the soul of Owen, and, cooperating with providential occurrences, to withdraw him forever from the poor daydreams of a mere earthly ambition. While he was measuring out for himself a course which, if successful, would probably have made him a secular churchman, and even an intolerant persecutor, Christ had said of him, "I will show him how great things he must suffer for my name's sake." Let us now trace the influences and events which brought about in the mind and outward circumstances of Owen this mighty change.
9
We have no minute information regarding the means by which his mind was first turned with serious personal interest to the supreme subject of religion. Perhaps the dormant seeds of early instruction that had been lodged in his mind under the roof of the humble vicarage now began to live; perhaps some of those truths which he was storing in his mind as matter of mere intellectual furniture and accomplishment had unexpectedly reached his heart; or the earnest struggles on religious questions that were beginning to agitate the kingdom had, in some measure, arrested the sympathy of the young recluse; or thoughts of a more serious kind than he had yet entertained had arisen in his mind, he knew not how, like invisible and life-awakening spring-breezes; or all these things combined may have been employed as influences in bringing him at length to "seek first the kingdom of God, and his righteousness." At all events, we have Owen's own testimony to the fact, that in the later years of his university life, the Divine Spirit began to work in his soul a new class of thoughts and emotions; and though it was not until a later period that he entered upon the full peace and holy liberty of the kingdom of God, he was brought even then to submit his life to the supreme control of religious principle, and to ask, " What wilt thou have me to do?"
While his mind was undergoing this great change, events were occurring in the government of the university which were fitted to put his religious principle to the test, and to try it, as it were, by fire. William Laud having, by a succession of rapid advancements, been raised to the chancellorship of Oxford, hastened to introduce into it those Romish innovations which, as the privy councilor and principal adviser of Charles, and the intimate associate of Strafford, he had already done much to infuse into the general ecclesiastical policy of the nation. The naturally arrogant and domineering spirit of this narrow-minded ecclesiastic, whom even Clarendon describes as "rough of temper, impatient of contradiction, and arbitrary,"f11 had far more to do with those oppressive measures which marked his fatal ecclesiastical supremacy, than those mistaken views of the rights of conscience which at this period dragged so many better and more amiable men into the ranks of persecutors. Accordingly, we find him requiring the adoption, by the university, of many of those rites and ceremonials which savored the most strongly of Popish superstitions, and in some instances were identical with them, and which the Reformers of England had soonest
10
renounced and most severely condemned; the penalty of resistance to this demand being nothing less than expulsion from the university.
This bold innovation at once dragged Owen from the privacy of his student-life into all the stern struggles of a public career. And his mind, delivered by the fear of God from every other fear, was not slow in resolving on resistance to the bigoted prelate's intolerant statutes. Many of the rites which Laud imposed were such as he in conscience believed to be divinely forbidden; and even things which, if left unimposed, might have been born with as matters of indifference, when authoritatively enjoined as of equal obligation with divine appointment, he felt ought to be resisted as an invasion of the divine prerogative and the rights of conscience, -- "a teaching for doctrines of the commandments of men." This was the ground that had been occupied by the Puritans from the days of Elizabeth, when Ridley and Latimer had "played the man in the fire;" and though we have no record of Owen's mental exercise at this period, yet, with the course that was actually taken by him before us, we cannot doubt that he now unconsciously felt his way to this first Puritan standing-point, and that the following passage, written by him long afterwards, expressed the principles which animated his mind and decided his movements: --
"They [believers] will receive nothing, practice nothing, own nothing in His worship, but what is of His appointment. They know that from the foundation of the world he never did allow, nor ever will, that in any thing the will of the creatures should be the measure of his honor, or the principle of His worship, either as to matter or manner. It was a witty and true sense that one gave of the Second Commandment, `Non image, non simulachrum prohibetur, sed, non facies tibi;' -- it is a making to ourselves, an inventing, a finding out ways of worship, or means of honoring God, not by him appointed, that is so severely forbidden. Believers know what entertainment all will-worship finds with God. `Who has required this at your hand?' and, `In vain do ye worship me, teaching for doctrines the traditions of men,' is the best it meets with I shall take leave to say what is upon my heart, and what (the Lord assisting) I shall willing endeavor to make good against all the world, -- namely, that that principle, that the church has power to institute and appoint any thing or ceremony belonging to the
11
worship of God, either as to matter or to manner, beyond the orderly observance of such circumstances as necessarily attend such ordinances as Christ himself has instituted, lies at the bottom of all the horrible superstition and idolatry, of all the confusion, blood, persecution, and wars, that have for so long a season spread themselves over the face of the Christian world; and that it is the design of a great part of the Book of the Revelation to make a discovery of this truth.
"And I doubt not but that the great controversy which God has had with this nation for so many years, and which he has pursued with so much anger and indignation, was upon this account, that, contrary to the glorious light of the Gospel, which shone among us, the wills and fancies of men, under the name of order, decency, and authority of the church (a chimera that none knew what it was, not wherein the power did consist, nor in whom reside), were imposed on men in the ways and worship of God. Neither was all that pretense of glory, beauty, comeliness, and conformity, that then was pleaded, any thing more or less than what God does so describe in the Church of Israel, <261625>Ezekiel 16:25, and forward. Hence was the Spirit of God in prayer derided, -- hence was the powerful preaching of the gospel despised, -- hence was the Sabbath-day decried, -- hence was holiness stigmatized and persecuted. To what ends that Jesus Christ might be deposed from the sole power of lawmaking in his church, -- that the true husband might be thrust aside, and adulterers of his spouse embraced, -- that taskmasters might be appointed in and over his house, which he never gave to his church, <490411>Ephesians 4:11, -- that a ceremonious, pompous, outward show-worship, drawn from Pagan, Judaical, and Antichristian observances, might be introduced; of all which there is not one word, little, or iota in the whole book of God. This, then, they who hold communion with Christ are careful of, -- they will admit nothing, practice nothing, in the worship of God, private or public, but what they have his warrant for. Unless it comes in his name, with `Thus saith the Lord Jesus,' they will not hear an angel from heaven."f12
12
While the well-informed conscience of Owen thus distinctly forbade conformity, every consideration of seeming worldly interest strongly pleaded for pliant acquiescence in the statutes of Laud. To abandon Oxford, was to dash from him at once all those fair prospects which had hitherto shone before him in his career as a student, -- to shut against himself the door, not only of honorable preferment, but, as it probably at this time appeared to his mind, of Christian usefulness, -- to incur the inevitable displeasure of that prelate, whose keen and sleepless efforts to search out all who were opposed to his policy had already subjected every corner of the realm to a vigilant and minute inspection, and whose cruel and malignant spirit was already finding desolating scope in the unconstitutional measures and atrocities of the Star Chamber and the High Commission. And even though these latter perils might seem to be remote as yet from his head, yet could he not be blind to the fact, that, by such a step, he might incur the implacable displeasure of his Royalist uncle in Wales, who had hitherto supplied him with the principal means of support at Oxford, and expressed his intention, in case of continued satisfaction with his conduct, of making him heir to his estates. Yet all these probable consequences of non-compliance Owen was willing to incur, rather than violate his sense of duty, "esteeming the reproach of Christ greater riches than all the treasures of Egypt;" and, at the age of twenty-one, might have been seen leaving behind him all the daydreams and cherished associations of more than ten youthful years, and passing through the gates of Oxford self-exiled for conscience' sake. God was now educating him in a higher school than that of Oxford, and subjecting him to that fiery discipline by which he tempers and fashions his most chosen instruments. But "there is no man that has left house, or parents, or brethren, or wife, or children, for the kingdom of God's sake, who shall not receive manifold more in this present time, and in the world to come life everlasting." Ten years afterwards the banished student, who had thus nobly followed the light of conscience, lead where it might, was to be seen returning through those very gates to receive its highest honors, -- to have intrusted to him the administration of its laws, and almost to occupy the very seat of power from which Laud had, in the interval, been ignominiously hurled.
Owen had "commenced master of arts" in his nineteenth year, and not long before leaving Oxford, had been admitted to orders by Bishop Bancroft.
13
He now found a home unexpectedly opened to him in the house of Sir Philip Dormer of Ascot, who invited him to become chaplain to his family, and tutor to his eldest son; "in both which respects," says one of the oldest notices of Owen, "he acquitted himself with great satisfaction to Sir Robert and his family." After some time, he accepted the situation of chaplain in the family of Lord Lovelace of Hurly, in Berkshire, where he appears to have enjoyed much kindness, and to have been duly appreciated.f13 But meanwhile the rent between Charles and his Parliament was widening apace. His frequent invasion of the constitutional rights of the other estates of the realm, his attempts to rule without a Parliament and to raise money by illegal means, his systematic violation of his most solemn pledges, his connivance at the innovating superstitions of Laud, and wanton violation of religious liberty, at length roused an impatient kingdom to resistance, drove the Parliament to the last resort of arms, and shook the land with the discord of civil war. At such a crisis it is impossible for any man to remain neutral, and it found Owen and his patron of opposite sentiments. Lord Lovelace took up sums on the side of Charles, and of royal prerogative; all the convictions and sympathies of Owen were naturally with the army of the Parliament, and the cause of public liberty. Two consequences immediately followed from this to Owen, -- his leaving the family of Lord Lovelace, and the complete estrangement of his Royalist uncle in Wales, who now finally deherited him, and bestowed his estates and wealth upon another.
Leaving Berkshire, Owen now removed to London, and took up his residence in Charter-House Yard. Here he continued to suffer from that mental depression which had begun with his earliest religious anxieties at Oxford; and which, though partially relieved at intervals, had never yet been completely removed. Some influence is no doubt to be ascribed to the discouraging outward circumstances in which his uncle's conduct had placed him, in deepening the gloom of those shadows which now cast themselves across his spirit; but the chief spring of his distress lay deeper, -- in his perplexities and anxieties about his state with God. For years he had been under the power of religious principle, but he had not yet been born into the region of settled peace; and at times the terrors of the Lord seemed still to compass him about. We have no means of ascertaining with certainty what were the causes of these dreadful conflicts in Owen's mind;
14
whether an overwhelming sense of the holiness and rectitude of God; or perverse speculations about the secret purposes of God, when he should have been reposing in his revealed truths and all embracing calls; or a self-righteous introversion of his thoughts upon himself, when he should have been standing in the full sun-light of the cross; or more mysterious deeps of anguish than any of these; -- but we are disposed to think that his noble treatise on the "Forgiveness of Sin," written many years afterwards, is in a great degree the effect as well as the record of what he suffered now. Nothing is more certain than that some of the most precious treasures in our religious literature have thus come forth from the seven-times-heated furnace of mental suffering. The wondrous colloquies of Luther, in his "Introduction to the Galatians," reflect the conflicts of his own mighty spirit with unbelief; the "Pilgrim's Progress" is in no small degree the mental autobiography of Bunyan; and there is strong internal evidence that Owen's "Exposition of the <19D001>130th Psalm "which is as full of Christian experience as of rich theology, and contains some of the noblest passages that Owen ever penned -- is to a great extent the unconscious transcript of his present wanderings, and perplexities, and final deliverances.
But the time had come when the burden was to fall from Owen's shoulders; and few things in his life are more truly interesting than the means by which it was unloosed. Dr. Edmund Calamy was at this time minister in Aldermanbury Chapel, and attracted multitudes by his manly eloquence. Owen had gone one Sabbath morning to hear the celebrated Presbyterian preacher, and was much disappointed when he saw an unknown stranger from the country enter the pulpit. His companion suggested that they should leave the chapel, and hasten to the peace of worship of another celebrated preacher; but Owen's strength being already exhausted, he determined to remain. After a prayer of simple earnestness, the text was announced in these words of <400826>Matthew 8:26, "Why are ye fearful, O ye of little faith?" Immediately it arrested the thoughts of Owen as appropriate to his present state of mind, and he breathed an inward prayer that God would be pleased by that minister to speak to his condition. The prayer was heard, for the preacher stated and answered the very doubts that had long perplexed Owen's mind; and by the time that the discourse was ended, had succeeded in leading him forth into the
15
sunshine of a settled peace. The most diligent efforts were used by Owen to discover the name of the preacher who had thus been to him "as an angel of God," but without success.f14
There is a marked divine selection visible in the humble instrument that was thus employed to bring peace to Owen's mind. We trace in it the same wisdom that sent a humble Ananias to remove the scales from the eyes of Saul, and made the poor tent-maker and his wife the instructors of the eloquent Apollo. And can we doubt that when the fame of Owen's learning and intellectual power had spread far and wide, so that even foreign divines are said to have studied our language in order that they might read his works the recollection of the mode of his own spiritual deliverance would repress all self dependence and elation, and make him feel that the highest form of success in preaching was in no respect the monopoly of high intellectual gifts; but that in every instance it was, "not by might, nor by power, but by my Spirit, saith the Lord?"
16
2.
HIS PASTORATE
The mind of Owen, now effectually relieved from the burden of spiritual distress, soon recovered its elasticity and vigor; and in March 1642 he gave to the world his first literary production, -- "The Display of Arminianism." In all likelihood he had been silently laboring at this work while in the families of Sir Philip Dormer and Lord Lovelace; more especially as his mental distress may have had some connection with a misunderstanding of certain of those points of which the Armenian controversy touches, and have led to their more full examination. But we may discover the principal occasion of the work in the ecclesiastical policy of the period, and in the strain of doctrinal sentiment which that policy had long aimed to foster and to propagate. Laud and his party had shown themselves as zealous for the peculiar dogmas of Arminianism, as for Romish rites and vestment and for passive obedience; and the dogmas had been received into royal favor because of their association with the advocacy of superstitious ceremonies and the defense of despotic rule. Arminianism having thus been constituted the exclusive way to preferment, had become the fashionable creed; and a current of doctrine had flowed into the church which was rapidly changing the character of its ministration, and bearing it away from those safe moorings at which its own articles and its Reformers had fixed it.
A remark by Owen, in his address to the reader, correctly describes the Laudean policy: "Had a poor Puritan offended against half so many canons as they opposed articles, he had forfeited his livelihood, if not endangered his life." And in another passage he explains the progress of Arminianism in England: "The chief cause I take to be that which Aeneas Sylvius gave, why more maintained the pope to be above the council than the council above the pope; -- because the popes gave archbishoprics and bishoprics, etc., but the councils sued `in forma pauperis,' and therefore could scarce get an advocate to plead their cause. The fates of our church having of late devolved the government of it on men tainted with this poison,
17
Arminianism became backed with the powerful arguments of praise and preferment, and quickly beat poor naked Truth into a corner."
Owen's "Display" is a barrier raised against prevailing opinions. Each chapter contains a statement of the Arminian doctrine on the point discussed, with Owen's answer; while at the end of each chapter the Armenian doctrine is more briefly stated, in the language of some Arminian writer, and confronted in opposite columns by passages of Scripture. Undoubtedly there are some things charged upon the Arminianism of those times which belong rather to the family of Pelagian errors, and which the pious Armenian of our own day would at all events repudiate. Nor is it to be denied that the work is not free, in some parts, of the fault which clings to so much theological controversy, -- that of making individuals responsible, not only for the opinions they avow, but for all the consequences that you may deduce from them; yet, withal, it is rich in matter which must have staggered the courtly theologians of the age, -- is hung all round with massive Calvinistic armor; and, though written in a more scholastic form than most of Owen's subsequent works, gives indication of that spirit which was so characteristic of the Puritans, and preeminently of Owen, and which gave such a depth to their piety, -- the spirit which connected all events with God, and bent with lowly and awe-struck feeling before the divine sovereignty.
Owen dedicated his work to "The Lords and gentlemen of the committee for Religion;" who appointed it to be printed by the Committee of the House of Commons for regulating the printing and publishing of books. Its publication is interesting on another account, -- as having been the means of introducing him to his first pastoral charge. The incumbent of Fordham in Essex having been ejected from his living by the committee for purging the church of scandalous ministers, Owen was invited by the same committee to occupy the vacant parish. Not long after his removal to Fordham, he was married to a lady of the name of Rooks. But nearly all the information that here descended to us regarding this union, from the earlier biographies, amounts to this, -- that the lady bore to him eleven children, all of whom, except one daughter, died in early youth. This only daughter became the wife of a Welsh gentleman; but the union proving unhappy, she "returned to her kindred and to her father's house," and soon after died of consumption.
18
This period of Owen's early pastorals appears to have been one of the happiest of his life. Fordham is a secluded village, overhanging the fertile and pleasing valley of the Stour, which divides Suffolk from Essex. Its inhabitants, at the present day, number about seven hundred; but in the days of Owen they could not have been by any means so numerous. In this retreat, and surrounded by e not very dense rural population,f15 he was allowed to pursue in peace the quiet duties of a country parish, and knew nothing as yet of those more public and distracting responsibilities which he ever undertook with reluctance, and which he appears to have usually renounced with satisfaction. The spiritual interests of the parish having been neglected by his predecessor, he set himself with earnest system to break up the fallow ground, and to preach those truths which had still to his mind all the freshness of first love. The good Puritan practice of visiting and catechizing from house to house gave him a large place in the affections of his people, as well as revealed to him the measure of their Christian intelligence; while his solid preaching soon gathered around him the inhabitants of his own parish, and even allured multitudes across the borders of the neighboring parishes to listen to his weighty words. Like Baxter at Kidderminster, he was ere long cheered by witnessing one of those widespread and enduring reformations which have never followed on any agency save the earnest preaching of "Christ. crucified."
The productions of his pen at this period indicate the current of his thoughts, and the liveliness of his evangelic zeal. The first of these is entitled, "The Duty of Pastors and People Distinguished," and was published in 1643. Its main design is to "describe the means to be used by the people of God, distinct from church officers, for the increasing of divine knowledge in themselves and others," and to show how "the sacred calling may retain its ancient dignity, though the people of God be not deprived of their Christian liberty."f16 It bears internal evidence of having been drawn from him by the unscriptural assumptions of those ecclesiastics who thought to place their interdict on every thing like the agency of private members in the church, though there are particular passages aimed at those fiery persons who sought to introduce into the church the spirit of a wild democracy, and whose mode of making "all the Lord's people prophet," was to dispense with the inestimable benefits of a
19
stated ministry. As it is the earliest, so it is one of the most useful of Owen's smaller treatises, and is remarkable for its skillful harmonizing of authority with liberty. How much of his axiomatic sagacity there is in the following sentence: "Truth revealed to any, carries with it an immovable persuasion of conscience that it ought to be published and spoken to others!"f17 And how much of wise restraint and rebuke in this:
"Let not them who despise a faithful, painful minister in public, flatter themselves with hope of a blessing in private. Let them pretend what they will, they have not equal respect unto all God's ordinances"f18
If Burnet's "Pastoral Care" and Baxter's "Reformed Pastor" may be named as the guides and counsellors of the ministers of that age, this, tractate might well have been placed beside them as the handbook of the people.f19
We still trace the signs of the busy pastor in his next publication, which is entitled, "The Principles of the Doctrine of Christ Unfolded, in Two Short Catechisms;" the first being intended for young persons, the second for adults, and as an aid to parents in domestic instruction. We are reminded, as we look on the stalworth Puritan, who is soon to mingle in the great theological discussions of the day, thus preparing "milk for babes," of Johnson's admiring sentence on Isaac Watts: "Providing instruction for all ages, from those who were lisping their first lessons, to the enlightened readers of Malebranche and Locke."
During these years of his laborious and unostentatious pastorals, the solid reputation of Owen was extending, and on April 29, 1646, he was appointed to preach before Parliament, on occasion of its monthly fast. The discourse is founded on <441609>Acts 16:9, " A vision appeared to Paul in the night: there stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us;" and is written in a style of popular eloquence by no means characteristic of the usual strain of Owen's writings. The thanks of the House were conveyed to Owen by Mr. Fenner and Sir Philip Wentworth, and the discourse commanded to be printed. The evangelic zeal of the pastor of Fordham breaks forth, towards the close, in behalf of those parts of the empire which were destitute of religious instruction, and especially in behalf of his ancestral country,
20
Wales: "When manna fell in the wilderness from the hand of the Lord, every one had an equal share. I would there were not now too great an inequality when secondarily in the hand of man, whereby some have all, and others none; some sheep daily picking the choice flowers of every pasture, -- others wandering upon the barren mountains, without guide or food."f20 The glowing terms in which he dedicates his sermon to the Long Parliament, as "most deservedly celebrated through the whole world, and to be held in everlasting remembrance by all the inhabitants of this island," have drawn forth the disapprobation of some. But what contemporary opinion has been more justified by the calm judgment of later history? What English Parliament ever bore upon its roll such a list of patriots, or surrounded the immunities of the people with such constitutional guards? Even the grudging concession of Hume goes so far as to say that their conduct, with one exception, was such as "to entitle them to praise from all lovers of liberty."
Not long after this, Owen's pastoral connection with Fordham was brought to a close. The "sequestered incumbent" whose place he had occupied died, and the right of presenting to the living having in this way reverted to the patron, it was given to another. The event became the occasion of introducing him to a wider sphere. The people of Coggeshall, an important market-town of Essex, about five miles distant, no sooner received the tidings of his deprivation than they sent a pressing invitation to him to become their minister, -- an invitation which the patron, the Earl of Warwick, immediately confirmed Unlike Fordham, this new charge had previously been diligently cultivated by a succession of faithful ministers; so that his work was not so much to lay the foundation as to build. He soon beheld himself surrounded by a congregation of nearly two thousand people, whose general religious consistency and Christian intelligence were a delight to his heart, and whose strong attachment to him subsequent events gave them abundant opportunities of testifying.f22
Contemporaneously with these outward changes in Owen's position, considerable changes also took place in his opinions on church government. His removal to Coggeshall is named as the period at which he renounced Presbyters; and the order of his church there is field to have been brought into a closer conformity with the Independent or Congregational model.
21
There were principles, however, retained by Owen, both on the subject of the ruling elder and of synods, -- as we shall have occasion to show in noticing some of his later writings, -- which prove that his Congregationalism was of a somewhat modified character, and which a moderate Presbyterian of our own times, though not vaunting as identical with his views, would yet hail as evidence that the gulf between himself and the Congregationalist is not impassable. But the Presbyterians of Owen's early days in general went much farther than those of the present age; and we deem it not the least of his honors that he refused to follow in their course. Not that we have any sympathy with those terms of unqualified censure with which the Presbyterians of that age have too often been characterized. During the period of their brief supremacy, they accomplished much for England. In proportion as we value those noble statements of doctrine, the Westminster Confession and Catechisms, must we be grateful to the Presbyterians, who took so prominent and cordial a part in those deliberations which produced them. Well-informed and candid men of other religious parties have not been slow to admit that those districts of England which were brought under a Presbyterian pastorate and polity, made visible progress in Christian intelligence and piety; and many of those measures which were adopted by them in opposition to Cromwell, and which have often been ascribed to hostility to liberty, were, in fact, honest endeavors on their part to restore a constitutional government. But the intolerant spirit which animated them at this particular juncture is neither to be extenuated nor denied.
Having recently risen to power, they had become dazzled by the dream of an impracticable uniformity, and, as Baxter, himself a Presbyterian, complains, had shown too great a readiness to invoke to their aid in realizing this ambitious dream the arm of secular power. The endless diversity of opinion which the growing liberty and the general ferment at the public mind had occasioned was regarded by them as evidence of the dangers of unlimited toleration, and they imagined that amid such discordant sounds truth must be indistinguishable, and even perish from the earth. Owen's mind had, meanwhile, far advanced beyond these narrow views, and risen above these imaginary fears. He had boundless confidence in the vitality of truth, -- strong convictions of the power of its own spiritual weapons, and of the utter impotence of every other: and while so
22
many of those with whom he hitherto been associated saw only, in the mingled light and darkness, the approach of night, he hailed in them the hopeful twilight which was to grow into perfect day. In a "Country essay for the practice of church government," prefixed to his sermon before Parliament, he repeatedly condemns all enforced conformity and punishment of heretical opinions by the sword. "Heresy," says he, "is a canker, but it is a spiritual one; let it be prevented by spiritual means: cutting off men's heads is no proper remedy for it."f23 That Owen should have renounced Presbyters, in the intolerant and repulsive form in which it was at this time presented to him, is not to be wondered at; but that he recoiled equally far at every point from all the essential and distinctive principles of that form of church government is a statement which many have found it more difficult to believe. At the same time, no reasonable doubt can be entertained that the government of Owen's church at Coggeshall was decidedly Congregational; and if that church in any degree corresponded with the counsels which Owen addressed to it in his next publication, it must have been preeminently one of those to which Baxter alludes in that honorable testimony, "I saw a commendable care of serious holiness and discipline in most of the Independent churches." The publication to which we refer is "Eshcol; or, Rules of Direction for the Walking of the Saints in Fellowship according to the order of the Gospel, 1647." The rules are arranged into two parts, -- those which relate to the duty of members to their pastors, and those which specify the duties of members to each other. They are designed to recall men from debates about church order to the serious, humble performance of those duties which grow out of their common fellowship in the gospels. Amid its maxims of holy wisdom it would he impossible to discover whether Owen was a Congregationalist or a Presbyterian.
"Eshcol" was the work of Owen as a pastor; in the following year he was once more to appear as a theologian and Christian polemic, in a work on which he had long been secretly engaged, -- "Salus Electorum, Sanguis Iesu; or, the Death of Death in the Death of Christ." The great subject of this treatise is the nature and extent of the death of Christ, with especial reference to the Arminian sentiments on the latter subject. It is dedicated to the Earl of Warwick, the good patron who had introduced Owen to Coggeshall, and warmly recommended by two Presbyterian ministers as
23
"pulling down the rotten house of Arminianism upon the head of those Philistines who would uphold it."f24 Owen himself makes no secret of having devoted to it immense research and protracted meditations. He had given it to the world after a more than seven-years serious inquiry, with a serious perusal of all that the wit of man, in former or latter days, had published in opposition to the truth.f25 It is not without good reason therefore, that he claims a serious perusal in return: "Reader, if thou art as many in this pretending age, a sign or title gazer, and comest into books as Cato into the theatre, to go out again, -- thou hast had thy entertainment: farewell." The characteristic excellencies of Owen's mind shine out in this work with great luster, -- comprehension and elevation of view, which make him look at his subject in its various relations and dependencies, united with the most patiently minute examination of its individual parts, -- intellectual strength, that delights to clear its way through impeding sophistries and snares, -- soundness of judgment, often manifesting, even in his polemical writings, the presence and power of a heavenly spirit, and "expressing itself in such pithy and pregnant words of wisdom, that you both delight in the reading, and praise God for the writer."f26 Owen does not merely touch his subject, but travels through it with the elephant's grave and solid step, if sometimes also with his ungainly motion; and more than any other writer makes you feel, when he has reached the end of his subject, that he has also exhausted it.
In those parts of the present treatise in which he exhibits the glorious union and cooperation of the Father, Son, and Holy Spirit, in the work of redemption, and represents the death of Christ as part of the divine plan which infallibly secures the bringing of many sons unto glory, he has shown a mastery of argument and a familiarity with the subject-matter of revelation, that leave even the kindred treatise of Witsius far behind. Many modern Calvinists have, indeed, expressed a doubt whether, in thus establishing the truth, he has yet established the whole truth; and whether his masterly treatise would not have more completely exhibited the teaching of Scripture on the relations of the death of Christ, had it shown that, in addition to its more special designs, and in harmony with them, it gave such satisfaction to the divine justice as to lay a broad and ample foundation for the universal calls of the Gospel. It is quite true that the great object of the book is to prove that Christ died for the elect only; and
24
yet there are paragraphs in which Owen, in common with all Calvinists worthy of the name who hold the same view, argues for the true internal perfection and sufficiency of the sacrifice of Christ, as affording a ground for the indiscriminate invitations of the Gospel, in terms as strong and explicit as the most liberal Calvinist would care to use.f27 This great work was the occasion of much controversy; and it is worthy of especial notice that it was the first production that turned towards Owen the keen eye of Richard Baxter, and brought the two great Puritans at length to measure arms.f28
Eventful and anxious years were now passing over the land, in which the long struggle between prerogative and popular right continued to be waged with various success; and at length Owen beheld war brought almost to his door. The friends of Charles, having suddenly risen in Essex, had seized on Colchester, and imprisoned a committee of Parliament that had been sent into Essex to look after their affairs. Lord Fairfax, the leader of the Parliament's forces, had in consequence been sent to recover Colchester and deliver the committee, and for nearly ten weeks maintained a strict siege before its walls. Coggeshall, being not far distant, was chosen as the head quarters of the general; and intercourse having been begun between him and Owen, it became the foundation of a lasting friendship, which, we shall soon find, was not without important fruits. At the close of the ten weeks' siege, of which Owen describes himself as having been an "endangered spectator," he preached two sermons; the one to the army at Colchester on a day of thanksgiving for its surrender, and the other at Rumford to the Parliamentary committee on occasion of their deliverance. These were afterwards published as one discourse on <350101>Habakkuk 1:19.f29
But in the course of a few months, Owen was called to officiate in circumstances unspeakably more critical. Charles I had been brought to trial before the High Court of Justice, on the charge of being a traitor, tyrant, and murderer; and, in execution of its daring judgment, beheaded before the gates of Whitehall. On the day following this awful transaction, Owen preached by command before Parliament; and the manner in which he discharged this unsought and perilous duty, it has been not unusual to represent as one of the most vulnerable points in his public life. His
25
sermon, which is entitled, "Righteous Zeal Encouraged by Divine Protection," is founded on <241519>Jeremiah 15:19,20,
"I will make thee unto this people a fenced brazen wall; and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee, and to deliver thee, saith the Lord,"
-- a passage which obviously gave him ample opportunity for commenting on recent events. It is remarkable, however, that there is throughout a systematic and careful confining of himself to general statements, the most explicit allusion to the event of which, doubtless, every mind at the moment was full, being in that two edged sentence, "To those that cry, give me a king, God can give him in his anger; and from those that cry, Take him away, he can take him away in his wrath;" and the charge founded on this constrained silence, from the days of Owen to our own, is that of selfish and cowardly temporizing. Even one eminent Scottish historian, dazzled, we presume, by the picture of his own Knox, with Bible in hand, addressing Mary, and of other stern presbyters rebuking kings, imagines one of these to have occupied the place of Owen, and with what fearless fidelity he would have addressed those august commoners, "even though every hair of their heads had been a spear pointed at his breast."f30
But is there not a considerable amount of undue severity in all this? In all likelihood those who had demanded this service of Owen blamed him for an opposite reason, and hoped that this theologian of high renown and untainted reputation would, in the hour of their extremity, have surrounded their daring act with something more than the dubious sanction of his ominous silence. But to ascribe his silence to cowardice, is to assume that he secretly regarded the destruction of Charles as an indefensible act of crime. And was this necessarily Owen's judgment? It was surely possible that, while believing that the party which had brought Charles to the scaffold had violated the letter of the constitution, he may also have believed that it was in righteous punishment of one whose whole career as a monarch had been one long conspiracy against it, and who had aimed, by fourteen years of force and perfidy, to establish despotism upon the ruins of popular liberty. He may have thought that treason was as possible against the constitution as against the crown, and to the full as criminal;
26
and that where a king rejected all government by law, he could no longer be entitled to the shelter of irresponsibility. He may have looked upon the death of Charles as the last resource of a long-tried patience, -- the decision of the question, Who shall perish? the one, or the million? We do not say that these were actually Owen's sentiments, but it is well known that they were the thoughts of some of the purest and loftiest minds of that earnest age; and if Owen even hesitated on these points, on which it is well-known Milton believed,f31 then silence was demanded, not only by prudence, but by honesty, especially in a composition which he himself describes at, "like Jonah's gourd, the production of a night."
Whatever opinion may be formed of Owen's conduct in the matter of the sermon, there are few, we imagine, that will not look on the publication of his "Discourse on Toleration," annexed to the sermon, and presented to the Parliament along with it, as one of the most honorable facts in the public life of this great Puritan. The leading design of this essay is to vindicate the principle, that errors in religion are not punishable by the civil magistrate, with the exception of such as in their own nature, not in some men's apprehensions, disturb the order of society.f32 To assert that this great principle, which is the foundationstone of religious liberty, was in any sense the discovery of Owen, or of that great party to which he belonged, is to display a strange oblivion of the history of opinions. Even in the writings of some of the earliest Reformers, such as Zwingle, the principle may be found stated and vindicated with all the clearness and force with which Owen has announced it;f33 and Principal Robertson has satisfactorily proved, that the Presbyterian church of Holland was the first among the churches of the Reformation formally to avow the doctrine, and to embody and defend it in its authoritative documents.f34 Nor is it matter of mere conjecture, that it was on the hospitable shores of Holland, and in the bosom of her church, that English fugitives first learned the true principles of religious liberty, and bore them back as a precious leaven to their own land.f35 It is enough to say of Owen and his party, that in their attachment to these principles they were greatly in advance of their contemporaries; and that the singular praise was theirs, of having been equally zealous for toleration when their party had risen to power, as when they were a weak and persecuted sect. And when we consider the auspicious juncture at which Owen gave forth his sentiments on this
27
momentous subject, his influence over that great religious party of which he was long the chief ornament and ruling Spirit, as well as the deference shown to him by the political leaders and patriots of the age, it is not too much to say, that when the names of Jeremy Taylor and Milton, and Vane and Locke are mentioned, that of John Owen must not be forgotten, as one of the most signal of those who helped to fan and quicken, if not to kindle, in England, that flame which, "by God's help, shall never go out;" who, casting abroad their thoughts on the public mind when it was in a state of fusion and impressibility, became its preceptor on the rights of conscience, and have contributed to make the principles of religious freedom in England familiar, omnipresent, and beneficent, as the light or the air.
On the 19th of April we find Owen once more summoned to preach before Parliament, the chiefs of the army being also present; on which occasion he preached his celebrated sermon, "On the Shaking of Heaven and Earth," <581227>Hebrews 12:27. Oliver Cromwell was present, and probably for the first time heard Owen preach. Ere the sermon was completed, Cromwell had formed a resolution which the following day gave him an opportunity of executing. Owen having called at the house of General Fairfax, to pay his respects to him in remembrance of their recent intercourse at Colchester, was informed by the servants that the general was so indisposed that he had already declined to receive the visits of several persons of quality. The pastor of Coggeshall, however, sent in his name; and while waiting, Cromwell and many other officers entered the room. Owen's tall and stately figure soon caught the eye of Cromwell as the person whom he had heard preach with so much delight yesterday; and going up to him, he laid his hands upon his shoulders, and said to him familiarly, "Sir, you are the person I must be acquainted with." Owen modestly replied, "That will be much more to my advantage than yours." To which Cromwell returned, "We shall soon see that;" and taking Owen by the hand, led him into the garden, and made known to him his intention to depart for Ireland, and his wish that Owen should accompany him as chaplain, and also to aid him in investigating and setting in order the affairs of the University of Dublin. To this unexpected proposal Owen naturally objected the claims of his church at Coggeshall; but Cromwell reminding him that he was about to take his younger brother, whom he dearly loved, as standard-bearer in the same army, would not listen to a refusal. He even wrote to the church at
28
Coggeshall urging their consent; and when they showed themselves even more averse to the separation than their pastor, Cromwell rose from entreaties to commands; and Owen, with the advice of certain ministers whom he consulted, was at length induced to make slow preparations for the voyage.f36
In the interval between these arrangements and his departure for Ireland, we discover Owen once more preaching before the officers of state and the House of Commons, on occasion of the destruction of the Levellers;f37 and about the middle of August we find the army ready to embark for Ireland. On the day before the embarkation it presented one of those characteristic pictures which are almost without a parallel in the history of nations. The entire day was devoted to fasting and prayer; -- three ministers in succession, among whom we cannot doubt was Owen, solemnly invoked the divine protection and blessing; after which Colonels Gough and Harrison, with Cromwell himself, expounded certain pertinent passages of Scripture. No oath was heard throughout the whole camp, the twelve thousand soldiers spending their leisure hours in reading their Bibles, in the singing of psalms, and in religious conferences. Thus was trained that amazing armament, to whom victory seemed entailed, -- whose soldiers combined the courage of the ancient Roman with the virtues of the private citizen, and have been well described as "uniting the most rigid discipline with the fiercest enthusiasm, and moving to victory with the precision of machines, while burning with the wildest fanaticism of crusaders."f38 There were elements at work here that have seldom gone to the composition of armies. "Does the reader look upon it all as madness? Madness lies close by, as madness does to the highest wisdom in man's life always; but this is not mad! This dark element, it is the mother of the lightnings and the splendors; it is very sure this?"f39
It is no task of ours to follow the course of Cromwell in his rapid and terrible campaign, in which he descended upon Ireland "like the hammer of Thor," and by a few tremendous and almost exterminating strokes, as before the walls of Drogheda, spread universal terror throughout the garrisons of Ireland, saving more blood than if he had adopted a more feeble and hesitating course. His policy in Ireland finds its explanation in two circumstances, -- the impression that he had come as the instrument of a just God to avenge the innocent blood of more than a hundred
29
thousand Protestants, -- and the conviction that, in repressing a rebellion which threatened the existence of the infant Commonwealth, the "iron hand," though the least amiable, was the most merciful, and would save the necessity of a wider though more prolonged vengeance.f40 But our business is with Owen, whom we find meanwhile employed within the friendly walls of Dublin in preaching to "a numerous multitude of as thirsting people after the gospel as ever he conversed with," investigating the condition of the university, and devising measures for its extension and efficiency. His preaching was "not in vain," while his representations to Parliament led to measures which raised the university from its halfruinous condition, and obtained for it some of its most valuable immunities.f41 In the course of nine months, Cromwell, whose career in Ireland had been that of the lightning followed by the shower, terrific yet beneficent, returned to England to receive the thanks of the Parliament and the people, and to be appointed General-in-chief of the armies of the Commonwealth; and Owen, mourning over the fact "that there was not one gospel preacher for every walled town in Ireland,"f42 was restored to his rejoicing flock at Coggeshall.
But the release which he was to enjoy was short. Cromwell had scarcely returned from Ireland, when the state of Scotland demanded his presence. That nation, which had begun the resistance to the tyranny of the Stuarts, and to the worse tyranny of Rome, had almost unanimously disapproved of the death of Charles, and now looked with jealousy and hostility upon the government of the Commonwealth. They had actually invited Charles from the midst of his debaucheries of Breda to become their king; and, deceived by his signing of the Covenant, were now meditating an attempt to restore him to his father's throne. In all this Cromwell saw, on the part of the best of the Scottish people, an honest and misguided zeal, which was aiming substantially at the same ends as himself; but he saw in it not the less the most imminent danger to the liberty, religion, and morality of England, and hastened to assert and establish in Scotland the authority of the Commonwealth. Simultaneously with this, an order passed the Commons requiring Joseph Carol and John Owen to attend on the Commander-general as ministers;f43 and Owen was thus a second time torn away from his pastoral plans and studious toils to the society of camps, and the din and carnage of sieges and battlefields. Cromwell's motives for
30
thus surrounding himself with the great preachers of his age have been variously represented, according to the general theory that has been formed of his character. Believing as we do in his religious sincerity, we cannot doubt that he felt, like other religious men, the powerful attraction of their intercourse. There was sound policy, besides, in seeking by this means to convince an age remarkable for its religious earnestness that he enjoyed the confidence and friendship of the chiefs of the religious world; and hence we find him at a later period securing the presence of John Howe at Whitehall, and aiming by repeated efforts to subdue the jealous penetration of Baxter. This latter motive, we cannot doubt, had its own influence in inducing him to take Carol and Owen with him to Scotland; and it is very probable, moreover, that, with all his passion for theological polemics, he foresaw that, in his anticipated discussions with the Scottish clergy, he would be all the better of these Puritan chiefs to help him at times in untying the Gordian knots which they were sure to present to him.
We are able to trace but a few of the steps of Owen in Scotland. He appears to have joined Cromwell at Berwick, where he preached from the text, <235607>Isaiah 56:7, "For mine house shall be called an hour of prayer for all people;" and, as we conclude from a letter of Cromwell's,f44 assisted, with "some other godly ministers," in drawing up a reply to the Declaration of the General Assembly, which had already been sent to Cromwell ere he could cross the borders. We next find him writing from Musselburgh to Lisle, one of the commissioners of the Great Seal, describing a skirmish between some of Cromwell's troops and those of "cautious" Leslie. Next, the battle of Dunbar has been fought. Cromwell is in possession of Edinburgh, but the castle still holds out against him, and the ministers of the city have sought protection within its walls. The pulpits of Edinburgh are consequently in the hands of Cromwell's preachers. Owen preached repeatedly in old St. Giles', and is listened to at first with wonder and jealousy, which gradually melt into kindlier feelings, as the multitude trace in his words a sweet savor of Christ.f45 It is the opinion of many that Owen's hand is visible in the letters which passed between Cromwell and the governor of Edinburgh castle, on the offer of the Lord General to allow the ministers to come out and occupy their pulpits on the Sabbathday; when, on their somewhat suspicious and sulky refusal, Cromwell addressed them in that celebrated letter of which Carlyle
31
sage, that the Scotch clergy never got such a reprimand since they first took ordination."f46 Undoubtedly there are striking resemblances to Owen's turn of thoughts especially in the paper of "Queries," which abounds in "lumbering sentences with noble meanings" We next follow him with Cromwell to Glasgow, where Zachary Boyd thunders against the Lord-General in the old cathedral, and Cromwell listens with calm forbearance, and where a discussion takes place between Owen and the Scottish ministers, of which the following anecdote is told: -- A young Scottish minister, named Hugh Binning, not yet twenty-six years of age, so managed the dispute as to confound Owen and the other English divines. Oliver, surprised and half-pleased, inquired, after the meeting was over, who this bold young man was; and being told that his name was Binning, -- "He has bound, well indeed," said he; "but," laying his hand on his sword, "this will loose all again." The discussion, with Binning's victory, is not improbable; but the bad pun and the braggart threat are not like Oliver, and may safely be consigned to those other "anecdotes of Cromwell at Glasgow," of which Carlyle says, that "they are not to be repeated anywhere except in the nursery."f47
But long ere Cromwell's campaign in Scotland was over, and that last battle, in which he gained "Worcester's laureate wreath," had been fought, which drove Charles back to Breda, and reduced Scotland under the generous sway of the commonwealth, Owen had been permitted to return to his books and to his quiet pastorals in Essex. It was only a short breathing-time, however, before his connection with Coggeshall was loosed for ever. One morning he read, to his surprise, in the newspapers of the day, the following order: -- "On the 18th March 1651, the House, taking into consideration the worth and usefulness of John Owen, M.A., of Queen's College, ordered that he be settled in the deanery of Christ Church, in room of Dr. Reynolds."f48 A letter soon after followed this from the principal students of Christ Church, expressing their great satisfaction at the appointment. Cromwell before this had been chosen Chancellor of Oxford. And on the 9th of September of the following year, letters from Cromwell nominated Owen vice-chancellor of the university, and thus placed him at the head of that great and ancient seat of learning from which we have seen him, tell years before, walk forth an exile for conscience' sake.f49
32
3.
HIS VICE-CHANCELLORSHIP
The office of dean of Christ Church involved in it the duty of presiding at all the meetings of the college, and delivering lectures in divinity; while that of vice-chancellor virtually committed to the hands of Owen the general government of the university. A charge of inconsistency has sometimes been brought against him, as an Independent, for accepting such offices, especially that of dean; and even some sentences of Milton have been adduced to give sanction to the complaint. But the whole charge proceeds on a mistake. It should be remembered that the University of Oxford during the Commonwealth shared in those changes which befell so many other institutions, and had ceased to be a mere appendage and buttress of Episcopacy, and that the office as held by Owen was separated from its ecclesiastical functions, and retained nothing, in fact, of Episcopacy except the name. It is quite true that the emoluments of the beanery were still drawn from the same sources as at an earlier period; but Owen, in common with many of the Independents and all the Presbyterians of his times, was not in principle opposed to the support of the teachers of religion by national funds.f50
His scruples in accepting office in Oxford, and especially in consenting to be raised to the high position of vice-chancellor, arose from other causes; and it needed all the authority of Cromwell, and all the influence of the senate, completely to overcome them. It required him to do violence to some of his best affections and strongest predilections to tear himself away from the studious days and the happy pastorate of Coggeshall; and perhaps it demanded a higher pitch of resolution still to undertake the government of a university which had been brought to the very brink of ruin by the civil wars, and from which, during the intervening years, it had very partially recovered. During those years of commotion, learning had almost been forgotten for arms; and Oxford, throwing itself with a more than chivalrous loyalty into the cause of Charles, had drained its treasury, and even melted its plate, in order to retrieve his waning fortunes. The
33
consequence had been, that at the end of the civil war, when the cause of the Parliament triumphed, many of its halls and colleges were closed; others of them had been converted into magazines for stores and barracks for soldiers; the studious habits of its youth had been completely disturbed, and the university burdened with a debt of almost hopeless magnitude. Some of the worst of these evils still remained, -- others of them were only partially diminished; and when we add to this the spirit of destructive Vandalism with which a noisy party began to regard those ancient seats of learning, the licentiousness and insubordination which the students had borrowed from the armies of the Royalists, as well as the jealousy with which Owen was regarded by the secret friends of Episcopacy, and by Presbyterians who had been displaced by Cromwell from high positions in order to give place to Independents, it is easy to see that it required no common courage to seize the helm at such a moment, to grapple with such varied and formidable difficulties, and to reduce such discordant elements to peace.f51 Such was the work to which Owen now betook himself.
It is only too evident that even at the present day it requires, in the case of many, something like a mental effort against early prejudice, to conceive of this Puritan pastor occupying the lofty eminence to which he was now raised with a suitable amount of dignity and grace. Not only the author of "Hudibras," but even Clarendon and Hume, have written of the Puritans in the style of caricature, and cleverly confounding them under a common name with ignorant anal extravagant sectaries whom the Puritans all along condemned and disowned, have too long succeeded in representing the popular type of the Puritans as that of men of affected sanctity, pedantic and piebald dialect, sour temper, and unpolished manner. Those who indulge these ignorant mistake forget that if the Puritan preachers were thus utterly deficient in matters of taste and refinement, they had received their training at Oxford and Cambridge, and that the reflection must, therefore, in all fairness, be extended to those seminaries. They forget, moreover, as has been well remarked, that
"it is more reasonable, and certainly much more generous, to form our judgment with regard to religious parties from the men among them who make their bequests to posterity, than from such as constitute the weakness of a body rather than its strength, and who
34
die, as a matter of course, in the obscurity in which they have lived."f52
But it is remarkable, that all the leading men among the Puritan clergy were such as, even in the matter of external grace and polish, might have stood before kings. The native majesty of John Howe, refined by intercourse with families of noble birth, and his radiant countenance, as if formed "meliore luto", linger even in his portraits Philip Henry, the playmate of pincer, bore with him into his country parish that "unbought grace of life," which, in spite of his sterner qualities, attracted towards him the most polished families of his neighborhood. Richard Baxter was the chosen associate of Sir Matthew Hale; and, contrary even to the popular notions of those whose sympathies are all on the side of Puritanism, Owen bore with him into public life none of the uncouth and lumbering pedantry of the recluse, but associated with his more solid qualities all the lighter graces of courtesy and taste. He is described by one contemporary as "of universal affability, ready presence and discourse, liberal, graceful, and courteous demeanor, that speak him certainly (whatsoever he be else) one that was more a gentleman than most of the Clergy."f53 And Dodwell says, "His personage was proper and comely, and he had a very graceful behavior in the pulpit, an eloquent elocution, a winning and insinuating deportment, and could, by the persuasion of his oratory, in conjunction with some other outward advantages, move and wind the affections of his auditory almost as he pleased.f54 It is with such a manner that we can conceive him to have addressed the assembled heads of colleges, when he assumed the helm at Oxford with tremulous hand, yet with firm determination to do his utmost to discharge his high stewardship.
"I am well aware," said he, "gentlemen of the university, of the grief you must feel that, after so many venerable names, reverend persons, depositaries and preceptors of the arts and sciences, the fates of the university should have at last placed him as leader of the company who almost closes the rear. Neither, indeed, is this state of our affairs, of whatever kind it be, very agreeable to myself, since I am compelled to regard my return, after a long absence, to my beloved mother as a prelude to the duties of a laborious and difficult situation. But complaints are not remedies of any misfortune. Whatever their misfortune, groans become not
35
grave and honorable men. It is the part of an undaunted mind boldly to bear up under a heavy burden. For, as the comic poet says, --
"The life of man is like a game at tables. If the cast Which is most necessary be not thrown, That which chance sends, you must correct by art."f55
"The academic vessel, too long, alas! tossed by storms, being almost entirely abandoned by all whose more advanced age, longer experience, and well-earned literary titles, excited great and just expectations, I have been called upon, by the partiality and too good opinion of him whose commands we must not gainsay, and with whom the most earnest entreaties to be excused were urged in vain, and also by the consenting suffrage of this senate; and, therefore although there is perhaps no one more unfit, I approach the helm. In what times, what manners, what diversities of opinion (dissensions and calumnies everywhere raging in consequence of party spirit), what bitter passions and provocations, what pride and malice, our academical authority has occurred, I both know and lament. Nor is it only the character of the age that distracts us, but another calamity to our literary establishment, which is daily becoming more conspicuous, the contempt, namely, of the sacred authority of law, and of the reverence due to our ancestors; the watchful envy of Malignants; the despised tears and sobs of our almost dying mother, the university (with the eternal loss of the class of townsmen, and the no small hazard of the whole institution); and the detestable audacity and licentiousness, manifestly Epicurean beyond all the bounds of modesty and piety, in which, alas! too many of the students indulge. Am I, then, able, in this tottering state of all things, to apply a remedy to this complication of difficulties, in which so many and so great heroes have, in the most favorable times, labored in vain? I am not, gentlemen, so self-sufficient. Were I to act the part of one so impertinently disposed to flatter himself, nay, were the slightest thought of such a nature to enter my mind, I should be quite displeased with myself. I live not so far from home, nor am such a stranger to myself, I use not my eyes so much in the manner of
36
witches, as not to know well how scantily I am furnished with learning, prudence, authority, and wisdom. Antiquity has celebrated Lucullus as a prodigy in nature, who, though unacquainted with even the duty of a common soldier, became without any difficulty an expert general; so that the man whom the city sent out inexperienced in fighting, him the army received a complete master of the art of war. Be of good courage, gentlemen. I bring no prodigies; from the obscurity of a rural situation, from the din of arms, from journeys for the sake of the gospel into the most distant parts of the island, and also beyond sea, from the bustle of the court, I have retreated unskillful in the government of the university; unskillful, also, I am come hither."
"`What madness is this, then?' you will say. `Why have you undertaken that which you are unable to execute, far less to adorn? You have judged very ill for yourself, for the university, and for this venerable senate.' Softly, my hearers; neither hope nor courage wholly fails one who is swayed by the judgment, the wishes, the commands, the entreaties of the highest characters. We are not ourselves the sources of worthy deeds of any kind. `He who ministereth seed to the sower,' and who from the mouths of infants has ordained strength, is able graciously to supply all defects, whether caused from without or felt within. Destitute, therefore, of any strength and boldness of my own, and of any adventitious aid through influence with the university, so far as I know or have deserved, it nevertheless remains to me to commit myself wholly to Him `who giveth to all men liberally, and upbraideth not.' He has appointed an eternal fountain of supply in Christ, who furnisheth seasonable help to every pious endeavor, unless our littleness of faith stand in the way; thence must I wait and pray for light, for strength, and for courage. Trusting, therefore, in his graciously promised presence, according to the state of the times, and the opportunity which, through divine Providence we have obtained, -- conscious integrity alone supplying the place of arts and of all embellishments, -- without either a depressed or servile spirit, I address myself to this undertaking."f56
37
The facts that have been preserved by Owen's biographers sufficiently prove that this inaugural address was no mere language of dignified ceremony. By infusing that tolerant spirit into his administration which he had often commended in his days of suffering, but which so many in those times forgot when they rose to power, -- by a generous impartiality in the bestowal of patronage, -- by an eagerness to detect modest merit, and to help struggling poverty, -- by a firm repression of disorder and licentiousness, and a steadfast encouragement of studious habits and good conduct, -- he succeeded, during the few years of his vice-chancellorship, in curing the worst evils of the university, and restoring it to such a condition of prosperity as to command at length even the reluctant praise of Clarendon.
Among other honorable facts, it is recorded that he allowed a society of Episcopalians to meet every Lord's day over against his own door,f57 and to celebrate public worship according to the forms of the liturgy, though the laws at that period put it in Owen's power to disperse the assembly; and there were not wanting those of a less enlarged and unsectarian spirit to urge him to such a course. In the same wise and conciliatory spirit he won the confidence of the Presbyterians, by bestowing upon their ablest men some of the vacant livings that were at his disposal, and taking counsel of them in all difficulties and emergencies. Many a poor and promising student was aided by him with sums of money, and with that well-timed encouragement which is more gratifying than silver and gold, and which, in more than one instance, was found to have given the first impulse on the road to fame. Foreign students of hopeful ability were admitted through his influence to the use of the libraries and to free commons; and one poor youth, in whose Latin epistle, informing Owen of his necessities, he had discovered an unusual "sharpness of wit," was at once received by him as tutor into his own family.f58
But, amid these generous and conciliatory measures, Owen knew how, by acts of wholesome severity, to put a curb upon licentiousness, and to invigorate the whole discipline of the university. At a public Act, when one of the students of Trinity College was "Terrae filius", he stood up before the student began, and told him in Latin that he was at liberty to say what he pleased, on condition that he abstained from all profane and obscene expressions and personal reflections. The student began, but soon
38
violated all the conditions that had been laid down to him. Owen repeatedly warned him to desist from a course so dishonoring to the university; but the youth obstinately persisting in the same strain, he at length commanded the beetles to pull him down. This was a signal for the students to interpose; on which Owen, determined that the authority of the university should not be insolently trampled on, rose from his seat, in the face of the remonstrances of his friends, who were concerned for his personal safety, drew the offender from his place with his own hand, and committed him to Bocardo, the prison of the university, -- the students meanwhile standing aloof with amazement and fear at his resolution.f59 Was there not something, in this scene, of that robust physical energy which had distinguished Owen at Oxford in earlier days in bell-ringing and the leaping of bars?
But the aims of the vice-chancellor rose far above the mere attempt to restrain licentiousness within moderate bounds; -- his whole arrangements were made with the anxious desire of awakening and fostering among the students the power of a living piety. His own example, as well as the pervading spirit of his administration, would contribute much to this; and there are not granting individual facts to show with what earnestness he watched and labored for the religious well-being of the university. It had been customary for the Fellows to preach by turn on the afternoon of the Lord's day in St. Mary's Church; but, on its being found that the highest ends of preaching were often more injured than advanced by this means, he determined to undertake this service alternately with Dr. Goodwin, the head of Magdalene College, and in this way to secure to the youth of Oxford the advantage of a sound and serious ministry. It is interesting to open, nearly two hundred years afterwards, the reminiscences of one of the students, and to read his strong and grateful testimony to the benefits he had derived from these arrangements of the Puritan vice-chancellor. We have this privilege in the "Memoir of Philip Henry, by his son." "He would often mention, with thankfulness to God," says the quaint and pious biographer, "what great helps and advantages he had then in the university, -- not only for learning, but for religion and piety. Serious godliness was in reputation; and, besides the public opportunities they had, many of the scholars used to meet together for prayer and Christian conference, to the great confirming of one another's hearts in the fear and
39
love of God, and the preparing of them for the service of the church in their generation. I have heard him speak of the prudent method they took then about the university sermons on the Lord's day, in the afternoon, which used to be preached by the fellows of colleges in their course; but that being found not so much for edification, Dr. Owen and Dr. Goodwin performed that service alternately, and the young masters that were wont to preach it had a lecture on Tuesday appointed them."f60
But the combined duties of his two onerous offices at Oxford did not absorb all the energies of Owen. His mind appears to have expanded with his position, and to have shown resources that were literally inexhaustible. The few years which saw him the chief agent in raising the university from the brink of ruin, were those in which he was most frequently summoned by Cromwell to his councils, and in which he gave to the world theological works which would have been sufficient of themselves in the case of most men, to occupy and to recompense the energies of a lifetime. We now turn with him, then, for a little to the platform of public life, and to the toils of authorship.
On the 25th of August 1563 we again find him preaching, by command, before Parliament, on occasion of that celebrated victory over the Dutch fleet which established the reputation of the arms of the Commonwealth by sea, and paved the way for an honorable and advantageous peace with Holland. In October of the same year he was invited by Cromwell to London, to take part, along with some other ministers, in a conference on Christian union. The matter is stated in such interesting terms in one of the newspapers of the day, and, besides, affords such a valuable incidental glimpse of Cromwell's administration, that we prefer giving it in the words of that document: --
"Several ministers were treated with by his Excellency the Lord-General Cromwell, to persuade them that hold Christ, the head, and so are the same fundamentals, to agree in love, -- that there be no such divisions among people professing godliness as has been, nor railing or reviling each other for difference only in forms. There were Mr. Owen, Mr. Marshall (Presbyterian), Mr. Nye (Independent), Mr. Jersey (Baptist), Mr. Harrison, and others; to whom the advice and counsel of his Excellency were so
40
sweet and precious, and managed with each judgment and graciousness, that it is hoped it will much tend to persuade those that fear the Lord in spirit and truth to labor for the union of all God's people."f61
It does not appear that any immediate practical measures resulted from this conference. The mistake, by which many such laudable attempts were defeated, was that of attempting too much incorporation was sought, when they should have been satisfied with mutual Christian recognition and cooperation up to the point of agreement; and sometimes a constrained silence on matters of difference, where there should rather have been a generous forbearance. But it is wrong to speak of such conferences and communing, when they failed of their immediate object, as either useless or fruitless. To the good men who mingled in them, it must have deepened the feeling of unity even where it did not increase its manifestation, and even unconsciously to themselves must have lowered the walls of division. Nor is it without interest and instruction to remark, that the best men of that age and of the next were ever the readiest to give themselves to movements that had this aim. Owen, by the reproaches which he brought upon himself on this account from weaker brethren, showed himself to be before his age. The pure spirit of Howe, which dwelt in a region so far above the petty passions of earth, has expressed its longings to see the church made "more awful and more amiable" by union, in his essay "On Union among Protestants," and "On the Carnality of Religious contentions." Baxter, with all his passion for dialectics, felt and owned the power of these holy attractions and longed the more for the everlasting rest, that he would there at length see the perfect realization of union.f62 And the saintly Usher, prompted in part by the sublime seasonings of Howe, actually proposed a scheme of comprehension, of which, though defective in some of its provisions, and not permitted to be realized, God doubtless said, "It was good that it was in thine heart to do it." The Puritans did more than make unsuccessful experiments of union: they expounded in their writings many of the principles on which alone it can be accomplished; and it seems now only to need a revival of religion from on high in order to accomplish what they so eagerly desired. They were the Davids who prepared the materials of the temple, -- shall the Christian of this age be the sons of peace who shall be honored to build?
41
It was in all likelihood while Owen was attending in London on the meetings of this conference, that the senate embraced the opportunity of diplomating him Doctor of Divinity. For we find it recorded by Wood in his "Fasti Oxoniensis," that, "On Dec. 23, John Owen, M.A., dean of Ch. Ch., and vice-chancellor of the university, was then (he being at Lond.) diplomated doct. of div." He is said in his diploma to be "in palaestra theologia exercitatissimus, in concionando assiduus et potent, in disputando strenuus et acutus".f63 Owen's fiend, Thomas Goodwin, president of Magdalene College, was diplomated on the same occasion; and the honored associates are sneeringly described by Wood, after his manner, as "the two Atlases and Patriarchs of Independency."f64
In the midst of these engagements, Dr. Owen produced and published, in Latin, one of his most abstruse dissertations, -- "Diatriba de Divina Justitia, etc.; or, the claims of Vindicatory Justice Asserted." The principle which it is the design of this treatise to explain and establish is, that God, considered as a moral governor, could not forgive sin without an atonement, or such provision for his justice as that which is made by the sacrifice of Christ. It had fallen to his lot some months before, in certain theological discussions to which he was called by his office, "to discourse and dispute on the vindicatory justice of God, and the necessity of its exercise on the supposition of the existence of sin;" and his hurried treatment of the subject, in the brief hour which was allowed him, had the rare success of bringing many over to his views. Owen was convinced that his principle "struck its roots deep through almost the whole of theology."f65 He saw plainly that its effect, if established, was to raze the very foundations of Socinian error; -- yet he was grieved to find that many excellent divines, who held views in common with him on all the great truths of the evangelical system, wavered on this, and that some honored names had lately given a new sanction to the opposite opinion; among whom were Dr. Twisse of Newbury, prolocutor of the Westminster Assembly, in his "Vindicice Gratiae, Potestatis, ac Providentiae divinae," and the venerable Samuel Rutherford of St. Andrew, in his "Disputation Scholastics de divina Providentia"f66 This made him the more readily accede to the wishes of those who had received benefit and confirmation from his verbal exposition of the subject, that he would enter on its more orderly and deliberate investigation. We do not wonder
42
that the future expositor of the Epistle to the Hebrews should have been strongly prompted to contend for this principle, since it seems wrought up with more than one part of that colossal argument of inspired theology.
In pursuing his argument, he evidently felt himself dazzled at times by the luster of those interior truths to which his thoughts were turned. "Those points," he remarks, "which dwell in more intimate recesses, and approach nearer its immense fountain, the Father of light, darting brighter rays by their excess of light, present a confounding darkness to the minds of the greatest men, and are as darkness to the eyes breaking forth amidst so great light. For what we call darkness in divine subjects is nothing else than their celestial glory and splendor striking on the weak ball of our eyes, the rays of which we are not able in this life, which is but a vapor and shineth but a little, to bear."f67
In other places we can trace indications, that when he was rising to the height of his great argument, his fertile mind was revolving new treatises, which he afterwards gave to the world, and longing for the hour when he would descend from his present altitudes to those truths which bear more directly and powerfully on the spiritual life: "There are, no doubt, many other portions and subjects of our religion, of that blessed trust committed to us for our instructions on which we might dwell with greater pleasure and satisfaction of mind. Such, I mean, as afford a more free and wider scope of ranging through the most pleasant meads of the holy Scripture, and contemplating in these the transparent fountains of life and rivers of consolation; -- subjects which, unencumbered by the thickets of scholastic terms and distinctions, unembarrassed by the impediments and eophisms of an enslaving philosophy or false knowledge, sweetly and pleasantly lead into a pure, unmixed, and delightful fellowship with the Father and with his Son, shedding abroad in the heart the inmost loves of our Beloved, with the odor of his sweet ointment poured forth."f68
The usual number of replies followed the appearance of this treatise, in which Baxter once more stood forth equipped in his ready armor.
In the following year Dr. Owen gave to the world another work, of much greater magnitude, extending over nearly five hundred folio pages. He has himself supplied its best description and analysis in its ample title-page, -- "The Doctrine of the Saints' Perseverance Explained and Confirmed; or,
43
the certain permanency of their acceptation with God and sanctification from God manifested and proved, from the eternal principles, the effectual causes, and the external means thereof; in the immutability of the nature, decrees, covenant, and promises of God; the oblation and intercession of Jesus Christ; the promises, exhortations, and threats of the Gospel: improved in its genuine tendency to obedience and consolation." The work was immediately called forth by the "Redemption Redeemed" of John Goodwin, an Arminian writer, to whom Owen allows nearly all the most brilliant qualities of a controversialist, except a good cause. He describes him as not only clothing every conception of his mind with language of a full and choice significance, but also trimming and adorning it with all manner of signal improvements that may render it keen or pleasant, according to his intendment and desire, and happily applies to him the words of the Roman poet: -- -
Monte decurrens velut anmin, imbres Quem super notas aluere ripas,
Fervet, immnsusque ruit profundo Pindarus ore.
The treatise, however, would be almost as complete were every part of it that refers to Goodwin expunged, and undeniably forms the most masterly vindication of the perseverance of the saints in the English tongue. Even Goodwin, with all his luxuriant eloquence, is sadly shattered when grasped by the mailed hand of the great Puritan.
Luxuriant artus, effusaque sanguine laxo Membra natant.
The style of argument is much more popular than that of the former treatise; partly because of the insinuating rhetoric of his adversary, and also because Owen knew that Armenian sentiments had found their way into many of the churches, and that if he was to convince the people, he must write for the people. The following weighty sentence refers to his avoidance of philosophical terms and scholastic forms of argument, and is worthy of Owen's sanctified wisdom: "That which we account our wisdom and learning may, if too rigorously attended, be our folly: when we think to sharpen the reason of the Scripture, we may straiten the efficacy of the spirit of it. It is oftentimes more effectual in its own liberty, than when restrained to our methods of arguing; and the weapons of it
44
keener in their own soft breathing, than when sharpened in the forge of Aristotle."f69
No part of this elaborate work is more characteristic of Dr. Owen than his preface to the reader, which extends over forty folio pages, until you begin to fear that "the gate shall become wider than the city." It contains an account of the treatment which the doctrine had receded from the first Christian century to his own; and in its pages, which are literally variegated with Greek and Latin citations, displays an immense research. But what most surprises the reader, is to find the Doctor, when about the middle of his way, deliberately turning aside to discuss with Dr. Hammond the genuineness of the Epistles of Ignatius, and to weigh the evidence which they would afford, on the supposition of their genuineness, for a primitive Episcopacy. One is tempted to trace a resemblance between the theological writing of those times and their modes of journeying. There was no moving in those days with all possible directness and celerity to the goal. The traveler stopped when he pleased, diverged where he pleased, and as often as he pleased, whenever he wished to salute a friend or to settle a controversy. -- The work is dedicated to Cromwell. The strong language in which Owen speaks of his religious sincerity is interesting, as showing the estimate which was formed of the Protector's character by those who had the best opportunities of judging regarding it.f70
The mention of Cromwell's name naturally brings Us back to public events, and to an occurrence which, more than almost any other in Owen's life, laid him open to the reproaches of his enemies. Cromwell having dissolved the Long Parliament in the end of 1653, had a few months after issued writs for a new election. The university of Oxford was empowered to return one member to this Parliament, and Dr. Owen was elected. That he did not evince any decided unwillingness to accept this new office may be presumed for the fact that he at once took his seat in the House, and continued to sit until the committee of privileges, on account of his being a minister of religion, declared his election annulled. His systematic detractors have fastened on this part of his conduct with all the instinct of vultures, and even his friends have only ventured, for the most part, on a timid and hesitating defense. Cawdrey and Anthony Wood, not satisfied with commenting on the fact of his seeming eagerness to grasp at civil power, accuse him, on the authority of public rumor, of refusing to say
45
whether he was a minister or not, -- a charge which he left at first to be answered by its own absurdity, but which, on finding some actually crediting it, he repelled with a pardonable amount of vehement indignation, declaring it to be "so remote from any thing to give a pretense or color to it, that I question whether Satan have impudence enough to own himself its author."f71
But there have been others, who, while disowning all sympathy with these birds of evil omen that haunted the path of the noble Puritan, have questioned the propriety and consistency of one in Owen's circumstances, and with all his strongly-professed longings for the duties of a tranquil pastorate, so readily "entangling himself with the affairs of this life;" and this is certainly a more tenable ground of objection. And yet, to judge Owen rightly, we must take into view all the special elements of the case. All except those who see en ordination a mysterious and indissoluble spell, and hold the Romish figment of "once a priest, always a priest," will admit that emergencies may arise in a commonwealth when even the Christian minister may, for the sake of accomplishing the highest amount of good, place in abeyance the peculiar duties of his office, and merge the pastor in the legislator. Persons had sat with this conviction in the immediately previous Parliament; and in the last century, Dr. Witherspoon, one of the purest and most conscientious of Scottish ecclesiastics, after emigrating to America, united the duties of pastor and president of Jersey College with those of a member of Congress, and was only second to Washington and Franklin in laying the foundations of the infant republic.f72 Dr. Owen, in all likelihood, acted on principles similar to those which swayed the Scottish divine; and when we consider the avowed and fanatical animosity with which Oxford was regarded by a turbulent party in the state, as well as the active interest which Cromwell and his, Parliament took in the religious condition of the nation, it is easy to conceive how Owen felt that he was only placing himself in a better position for watching over the well- being of the university, and for promoting the interests of religion and of religious liberty, by being there to bear his part in the deliberations regarding it. At the same time, with all these facts before us to qualify our censure, we cannot help thinking that when Owen saw the validity of his election so vehemently questioned, he would have consulted his dignity more had he declined to sit.
46
In the "Instrument of Government" presented by Cromwell to this Parliament, it was proposed that all who professed faith in God by Jesus Christ should be protected in their religion. In the debates which took place on this part of the instrument, its language was interpreted as recommending toleration to those only who were agreed on the fundamentals of Christian doctrine, -- an interpretation which, there is reason to think, injuriously restricted the Protector's meaning. But the question immediately arose, what were fundamentals? and a committee of fourteen was appointed to prepare a statement for the House on this subject; who, in their turn, committed the work to fourteen divines of eminence. Owen was on this committee; and, according to Baxter, had the principal share in "wording the articles." He has been beamed for seeking to limit the blessings of toleration, on the now generally-admitted principle, that a man's religious belief ought not to be made the condition of his civil privileges. But the censure is misplaced. Owen was responsible for the correctness of his answers, -- not for the use which the Parliament might make of them; but the abrupt dissolution of the Parliament which, disappointed Cromwell's expectations, prevented their being embodied in any legislative measure.f73
About the sane period Dr. Owen was invited by the Protector and his Council to form part of a committee, from whose labors the cause of religion in England reaped great and permanent advantage. We refer to the commission appointed to examine candidates for ordination; whose powers soon after included the ejection of ministers and schoolmasters of heretical doctrine and scandalous life. Cromwell has been condemned for thus invading the proper functions of the church; and undoubtedly he did in this measure boldly overstep the province of the legislator; at the same time, he was right in thinking that the true greatness of his kingdom, and the stability of his government, depended on the pervading influence of religion among the people; and that it was better that the church should in this irregular manner be purged of its hirelings and moneychangers, than left to sink into inefficiency and corruption.
About forty ministers, "the acknowledged flower of Puritanism," were united with a few Puritan laymen, and appointed to this most delicate office. Undoubtedly, the power committed to them was tremendous, and, in the hands of unscrupulous men, might have been turned to purposes the
47
most inquisitorial and vile. But seldom has power been less abused, or the rare and incidental mischief arising from its exercise, more immeasurably outweighed by its substantial benefits. It afforded, indeed, a tempting theme for the profane genius of Hudibras, to represent the triers, in their inquiries regarding the spiritual life of candidates, as endeavoring --
"To find, in lines of beard and face, The physiognomy of grace;
And, by the sound of twang and nose, If all be sound within disclose;"
and high Royalists and partisans like Bishop Kennel, who had probably smarted under their investigations, in their eagerness to find matter of accusation against them, might blunder out unconscious praise. But the strong assertion of the historian of the Puritans has never been disproved, -- that not a single instance can be produced of any who were rejected for insufficiency without being first convicted either of immorality, of obnoxious sentiments in the Socinian or Pelagian controversy, or of disaffection to the present government. Cromwell could, before his second Parliament, refer to the labors of the commissioners in such strong terms as these: "There has not been such a service to England since the Christian religion was perfect in England! I dare be bold to say it." And the well-balanced testimony of Baxter, given with all his quaint felicity, may be held, when we consider that he had looked on the appointment of the triers with no friendly eye, as introducing all the shadings necessary to truth: "Because this assembly of triers is most heavily accused and reproached by some men, I shall speak the truth of them; and suppose my word will be taken, because most of them took me for one of their boldest adversaries. The truth is, though some few over-rigid and over-busy Independents among them were too severe against all that were Arminians, and too particular in inquiring after evidences of sanctification in those whom they examined, and somewhat too lax in admitting of unlearned and erroneous men that favored Antinomianism or Anabaptism; yet, to give them their due, they did abundance of good in the church They saved many a congregation from ignorant, ungodly, drunken teachers, -- that sort of men who intend no more in the ministry then to read a sermon on Sunday, and all the rest of the week go with the people to the alehouse and harden them in sin; and that sort of ministers who either preached against a holy life, or preached as men who were never acquainted with it. These
48
they usually rejected, and in their stead admitted of any that were able, serious preachers, and lived a godly life, of what tolerable opinion soever they were; so that, though many of them were a little partial for the Independents, Separatists, Fifth-monarchy Men, and Anabaptists, and against the Prelatists and Armenians, yet so great was the benefit above the hurt which they brought to the church, that many thousands of souls blessed God for the faithful ministers whom they let in, and grieved when the Prelatists afterwards cast them out again."f74
Every student of the Puritan history is familiar with the magnanimous act of Howe, in recommending Fuller the historian for ordination, though a Royalist, because he "made conscience of his thoughts;"f75 and an equally high-minded and generous act of impartiality is recorded of Owen. Dr. Pocock, professor of Arabic in Oxford, and one of the greatest scholars in Europe, held a living in Berks, and was about to have hard measure dealt to him by the commissioners for that county. No sooner did Owen hear of this than he wrote to Thurloe, Cromwell's secretary, imploring him to stay such rash and disgraceful procedure. Not satisfied with this, he hastened into Berkshire in person, warmly remonstrated with the commissioners on the course which they seemed bent on pursuing, and only ceased when he had obtained the honorable discharge of the menaced scholar from farther attendance.f76
Owen's wisdom in council involved the natural penalty of frequent consultation; and, accordingly, we find him in the following year again invited to confer with Cromwell on a subject which, in addition to its own intrinsic interest, acquires a new interest from recent agitation. Manasseh Ben Israel, a learned Jew from Amsterdam, had asked of Cromwell and his government permission for the Jews to settle and trade in England, from which they had been excluded since the thirteenth century. Cromwell, favorable to the proposal himself, submitted the question to a conference of lawyers, merchants, and divines, whom he assembled, and whom he wished to consider it in relation to the interests which they might be held respectively to represent. The lawyers saw nothing in the admission of the Jews contrary to the laws of England, some of the merchants were friendly, and some opposed; and though a living historian has described theologians as unanimous in their opposition, they were, in fact, divided in their opinion too; some, like Mr. Dury, being fierce in their opposition,
49
even to fanaticism; and others, of whom there is reason to think Dr. Owen was one, being prepared to admit them under certain restrictions. Cromwell, however, was on this subject in advance of all his counsellors, and indeed of his age, "from his shoulders and upward he was higher than any of the people," and displayed a faith in the power of truth, and an ingenuity in turning the timid objections of his advisers arguments by which they might at once have been instructed and rebuked." Since there is a promise in holy Scripture of the conversion of the Jews," he said, "I do not know but the preaching of the gospel, as it is now in England, without idolatry or superstition, may conduce to it." "I never heard a man speak so well," was the future testimony of Sir Paul Ricaut, who had pressed into the crowd. The good intentions of the Protector were defeated; but, as an expression of his respect for the rabbi he ordered 200 pound to be paid to him out of the public treasury.f77
In the midst of these public events, Owen's pen had once more been turned to authorship by the immediate command of the Council of State. The catechisms of Biddle, the father of English Socinianism, had given vogue to the errors of that school; and though various writers of ability, such as Poole and Cheynel in England, and Cloppenburg, Arnold, and Maretz on the continent, had already remarked on them, it was deemed advisable that they should obtain a more complete and sifting exposure; and Owen was selected, by the high authority we have named, to undertake the task. His "Vindiciae Evangelicae," a work of seven hundred quarts pages, embracing all the great points of controversy between the Socinian and the Calvinist, was the fruit of this command; and was certainly a far more suitable and efficient way of extinguishing the poor heresiarch, than the repeated imprisonments to which he was subjected. Dr. Owen, however, does not confine himself to the writings of Biddle, but includes in his review the Racovian catechism, which was the confession of the foreign Socinians of that age; and the Annotations of Grotius, -- which, though nowhere directly teaching Socinian opinions, are justly charged by him with explaining away those passages on which the peculiar doctrines of the Gospel lean for their support, and thus, by extinguishing one light after another, leaving you at length in midnight darkness. An accomplished modern writer has pointed out a mortifying identity between the dogmas of our modern Pantheists and those of the Buddhists of
50
India.f78 It would be easy to show that the discoveries of our modern Neologists and Rationalists are in truth the resurrection of the errors of Biddle, Smalcius, and Moscorovius.f79 Again and again, in those writings, which have slumbered beneath the dust of two centuries, the student meets with the same speculations, supported by the same reasonings and interpretations, that have startled him in the modern German treatise, by their impious hardihood.
You pass into the body of this elaborate work through one of those learned porticoes in which our author delights, and in which the history of Socinianism is traced through its many forms and phases, from the days of Simon Magus to his own. No part of this history in of more permanent value than his remarks on the controversial tactics of Socinians; among which he especially notices their objection to the use of terms not to be found in Scripture; and to which he replies, that "though such terms may not be of absolute necessity to express the things themselves to the minds of believers, they may yet be necessary to defend the truth from the opposition and craft of seducers;" their cavilling against evangelical doctrines rather than stating any positive opinions of their own, and, when finding it inconvenient to oppose, or impossible to refute a doctrine, insisting on its not being fundamental. How much of the secret of error in religion is detected in the following advice: "Take heed of the snare of Satan in affecting eminency by singularity. It is good to strive to excel, and to go before one another in knowledge and in light, as in holiness and obedience. To do this in the road is difficult. Many, finding it impossible to emerge into any consideration by walking in the beaten path of truth, and yet not able to conquer the itch of being accounted "tines megaloi", turn aside into byways, and turn the eyes of men to them by scrambling over hedge and ditch, when the sober traveler is not at all regarded."f80 And the grand secret of continuing in the faith grounded and settled, is expressed in the following wise sentences: "That direction in this kind which with me is "instar omnium", is for a diligent endeavor to have the power of the truths professed and contended for abiding upon our hearts; -- that we may not contend for notions, but what we have a practical acquaintance with in our own souls. When the heart is cast indeed into the mold of the doctrine that the mind embraceth, -- when the evidence and necessity of the truth abides in us, -- when not the sense of the words
51
only is in our heads, but the sense of the things abides in our hearts, when we have communion with God in the doctrine we contend for, -- then shall we be garrisoned by the grace of God against all the assaults of men."f81
This secret communion with God in the doctrines contended for was the true key to Owen's own steadfastness amid all those winds of doctrine which unsettled every thing but what was rooted in the soil. We have an illustration of this in the next treatise, which he soon after gave to the world, and in which he passes from the lists of controversy to the practical exhibition of the Gospel as a life-power. It was entitled, "On the mortification of Sin in Believers;" and contains the substance of some sermons which he had preached on <450813>Romans 8:13. He informs us that his chief motives for this publication were, a wish to escape from the region of public debate, and to produce something of more general use, that right seem a fruit "of choice, not of necessity;" and also, "to provide an antidote for the dangerous mistakes of some that of late years had taken upon them to give directions for the mortification of sin, who, being unacquainted with the mystery of the gospel and the efficacy of the death of Christ, have anew imposed the yoke of a self-wrought-out mortification on the necks of their disciples, which neither they nor their forefathers were ever able to bear."f82 We have no means of knowing what were the treatises to which Owen here refers; but it is well known that Baxter mind at an early period received an injurious legal bias from a work of this kind; nor is even Jeremy Taylor's "Holy Living" free from the fault of minute prescription of external rules and "bodily exercise, which profiteth little," instead of bringing the mind into immediate contact with those great truths which inspire and transform whatever they touch. Nor have there been wanting teachers, in any age of the church, who
" -- do but skin and film the ulcerous place, While rank corruption, mining all within, Infects unseen."
Owen's work is a noble illustration of the Gospel method of sanctification, as we believe it to be a living reflection of his own experience. In his polemical works he was like the lecturer on the materia medica; but here he is the skillful physician, applying the medicine to the cure of soul-sickness. And it is interesting to find the ample evidence which this
52
work affords, that, amid the din of theological controversy, the engrossing and perplexing activities of a high public station, and the chilling damps of a university, he was yet living near God, and, like Jacob amid the stones of the wilderness, maintaining secret intercourse with the eternal and invisible.
To the affairs of Oxford we must now return for a little. In the midst of his multifarious public engagements, and the toils of a most ponderous authorship, Owen's thoughts had never been turned from the university, and his efforts for its improvement, encouraged by the Protector and his council, as well as by the cooperation of the heads of colleges, had been rewarded by a surprising prosperity. Few things, indeed, are more interesting than to look into the records of Oxford at this period, as they have been preserved by Anthony Wood and others, and to mark the constellation of great names among its fellows and students; some of whom were already in the height of their renown, and others, with a strangely varied destiny awaiting them, were brightening into a fame which was to shed its luster on the coming age. The presiding mind at this period was Owen himself, who, from the combined influence of station and character, obtained from all around him willing deference;f83 while associated with him in close friendship, in frequent conference, and learned research, which was gradually embodied in many folios, was Thomas Goodwin, the president of Magdalene College. Stephen Charnock had already carried many honors, and given token of that Saxon vigor of intellect and ripe devotion which were afterwards to take shape in his noble treatise on the "Divine Attributes." Dr. Pocock sat in the chair of Arabic, unrivaled as an Orientalist; and Dr. Seth Ward taught mathematics, already noted as an astronomer, and hereafter to be less honorably noted as so supple a timeserver, that, "amid all the changes of the times he never broke his bones." Robert Boyle had fled hither, seeking in its tranquil shades opportunity for undisturbed philosophic studies, and finding in all nature food for prayer; and one more tall and stately than the rest might be seen now amid the shady walks of Magdalene College, musing on the "Blessedness of the Righteous," and now in the recesses of its libraries, "ensphering the spirit of Plato," and amassing that learning and excogitating that divine philosophy which were soon to be transfigured and immortalized in his "Living Temple." Daniel Whitby, the acute annotator
53
on the New Testament, and the ablest champion of Arminisnism, now adored the roll of Oxford, -- Christopher Wren, whose architectural genius has reared its own monument in the greatest of England's cathedrals, -- William Penn, the founder of Pennsylvania, and the father of the gentlest and most benignant of all our Christian sects, -- John Locke, the founder of the greatest school of English metaphysics, to whom was to belong the high honor of basing toleration on the principles of philosophy, -- William South, the pulpit satirist, whom we alternately admire for his brawny intellect and matchless style, and despise for their prostration to the lowest purposes of party, -- Thomas Ken, the future bishop of Bath and Wells, whose holiness drew forth the willing homage of the Puritans, and whose conscientiousness as a nonjuror was long after to be proved by his sufferings in the Tower, -- Philip Henry, now passing to the little conference of praying students, and now receiving from Dr. Owen praises which only make him humbler, already delighting in those happy alliterations and fine conceits which were to be gathered from his lips by his admiring son, and embalmed in the transparent amber of that son's immortal Commentary, -- and Joseph Alleine, who, in his "Alarm to the Unconverted," was to produce a work which the church of God will not willingly let die, and was to display the spirit of a martyr amid the approaching cruelties of the Restoration, and the deserted hearths and silent churches of St. Bartholomew's Day.f84
But events were beginning to transpire in the political world which were to bring Owen's tenure of the vice-chancellorship to a speedy close. He had hitherto befriended Cromwell in all his great measures, with the strong conviction that the liberties and general interests of the nation were bound up with his supremacy. He had even, on occasion of the risings of the Royalists under colonel Penruddock in the west, busied himself in securing the attachment of the university, and in raising a troop of horse for the defense of the county, until one of his Royalist revilers, enraged at his infectious zeal, described him as "riding up and down like a spiritual Abaddon, with white powder in his hair and black in his pocket."f85 But when a majority of the Parliament proposed to bestow upon Cromwell the crown and title of king, and when the Protector was evidently not averse to the entreaties of his Parliament, Owen began to suspect the workings of an ambition which, if not checked, would introduce a new tyranny, and
54
place in jeopardy those liberties which so much had been done and suffered to secure. He therefore joined with Colonel Desborough, Fleetwood, and the majority of the army, in opposing these movements, and even drew up the petition which is known to have defeated the measure, and constrained Cromwell to decline the perilous honor.f86
Many circumstances soon made it evident, that by this bold step Dr. Owen had so far estranged from himself the affection of Cromwell. Up to this time he had continued to be, of all the ministers of his times, the most frequently invited to preach on those great occasions of public state which it was usual in those days to grace with a religious service. But when, soon after this occurrence, Cromwell was inaugurated into his office as Protector, at Westminster Hall, with all the pomp and splendor of a coronation, those who were accustomed to watch how the winds of political favor blew, observed that Lockyer and Dr. Manton were the divines who officiated at the august ceremonial; and that Owen was not even there as an invited guest.f87 This was significant, and the decisive step soon followed. On the 3rd of July Cromwell resigned the office of chancellor of the university; on the 18th day of the same month, his son Richard was appointed his successor; and six weeks afterwards Dr. Owen was displaced from the vice-chancellorship, and Dr. Conant, a Presbyterian, and rector of Exeter College, nominated in his stead.f88
Few things in Owen's public life more became him than the manner in which he resigned the presidency of Oxford, and yielded up the academic fasces into the hands of another. He "knew both how to abound, and how to be abased." There is no undignified insinuation of ungracious usage; no loud assertion of indifference, to cover the bitterness of chagrin; no mock humility; but a manly reference to the service which he was conscious of having rendered to the university, with a generous appreciation of the excellencies of the friend to whom the government was now to be transferred. In his parting address to the university, after stating the number of persons that had been matriculated and graduated during his administration, he continues: "Professors' salaries, lost for many years, have been recovered and paid; some offices of respectability have been maintained; the rights and privileges of the university have been defended against all the efforts of its enemies; the treasury is tenfold increased; many of every rank in the university have been promoted to various
55
honors and benefices; new exercises have been introduced and established; old ones have been duly performed; reformation of manners has been diligently studied, in spite of the grumbling of certain profligate brawlers; labors have been numberless; besides submitting to the most enormous expense, often when brought to the brink of death on your account, I have hated these limbs, and this feeble body, which was ready to desert my mind; the reproaches of the vulgar have been disregarded, the envy of others has been overcome: in these circumstances I wish you all prosperity, and bid you farewell. I congratulate myself on a successor who can relieve me of this burden; and you on one who is able completely to repair any injury which your affairs may have suffered through our inattention..... But as I know not whither the thread of my discourse might lead me, I here cut it short. I seek again my old labors, my usual watchings, my interrupted studies. As for you, gentlemen of the university, may you be happy, and fare you well."f89
56
4.
HIS RETIREMENT AND LAST DAYS
A wish has sometimes been expressed, that men who, like Owen, have contributed so largely to the enriching of our theological literature, could have been spared the endless avocations of public life, and allowed to devote themselves almost entirely to authorship. But the wisdom of this sentiment is very questionable. Experience seems to testify that a certain amount of contact with the business of practical life is necessary to the highest style of thought and authorship; and that minds, when left to undisturbed literary leisure, are apt to degenerate into habits of diseased speculation and sickly fastidiousness. Most certainly the works that have come from men of monastic habits have done little for the world, compared with the writings of those who leave ever been ready to obey the voice which summoned them away from tranquil studies to breast the storms and guide the movements of great social conflicts. The men who have lived the most earnestly for their own age, have also lived the most usefully for posterity. Owen's retirement from the vice-chancellorship may indeed be regarded as a most seasonable relief from the excess of public engagement; but it may be confidently questioned whether he would have written so much or so well, had his intellect and heart been, in any great degree, cut off from the stimulus which the struggles and stern realities of life gave to them. This is, accordingly, the course through which we are now rapidly to follow him, -- to the end of his days continuing to display an almost miraculous fertility of authorship, that is only equalled by that of his illustrious compeer, Richard Baxter; and, at the same time, taking no second part in the great ecclesiastical movements of that most eventful age.
The next great public transaction in which we find Dr. Owen engaged, was the celebrated meeting of ministers and delegates from the Independent Churches, for the purpose of preparing a confession of their faith and order, commonly known by the name of the Savoy Assembly or Synod. The Independents had greatly flourished during the Protectorate; and many circumstances rendered such a meeting desirable. The Presbyterian
57
members of the Westminster Assembly had often pressed on them the importance of such a public and formal exposition of their sentiments. Their Independent brethren in New England had set them the example ten years before; and the frequent misrepresentations to which they were exposed, especially through their being confounded with extravagant sectaries who sheltered themselves beneath the common name of Independents, as well as the religious benefits that were likely to accrue from mutual conference and comparison of views, appeared strongly to recommend such a measure. "We confess," say they, "that from the very first, all, or at least the generality of our churches, have been in a manner like so many ships, though holding forth the same general colors, launched singly, and sailing apart and alone on the vast ocean of these tumultuous times, and exposed to every wind of doctrine, under no other conduct than that of the Word and Spirit, and their particular elders and principal brethren, without association among themselves, or so much as holding out common lights to others, whereby to know where they were."f90
It was with considerable reluctance, however, that Cromwell yielded his sanction to the calling of such a meeting. He remembered the anxious jealousy with which the proceedings of the Westminster Assembly had been watched, and probably had his own fears that what now began in theological discussion might end in the perilous canvassing of public measures. But his scruples were at length overcome, -- circulars were issued, inviting the churches to send up their pastors and delegates, and more than two hundred brethren appeared in answer to the summons. They met in a building in the Strand, which was now commonly devoted to the accommodation of the officers of Cromwell's court, but which had formerly been a convent and a hospital, and originally the palace of the Duke of Savoy, from whom it took its name. A committee, in which Owen and Goodwin evidently bore the burden of the duties, prepared a statement of doctrine each morning, which was laid before the Assembly, discussed, and approved. They found, to their delight, that
"though they had been launched singly, they had all been steering their coup by the same chart, and been bound for one and the same port; and that upon the general search now made, the same holy and blessed truths of all sorts which are current and warrantable
58
among the other churches of Christ in the world, had been their lading."f91
It is an interesting fact, that, with the exception of its statements on church order, the articles of the Savoy Confession bear a close resemblance to those of the famous Confession of the Westminster divines, -- in most places retaining its very words. This was a high and graceful tribute to the excellence of that noble commend. And though Baxter, irritated by the form of some of its statements,f92 wrote severely against the Savoy Assembly, yet a spirit of extraordinary devotion appears to have animated and sustained its conferences. "There was the most eminent presence of the Lord," says an eyewitness, "with those who were then assembled, that ever I knew since I had a being."f93 And, as the natural consequence of this piety, there was an enlarged charity towards other churches "holding the Head." In the preface to the Confession, which Owen is understood to have written, and from which we have already made some beautiful extracts, this blessed temper shines forth in language that seems to have anticipated the standing-point to which the living churches of our own times are so hopefully pointing. We are reminded in one place that "the differences between Presbyterians and Independents are differences between fellow-servants;" and in another place, the principle is avowed, that "churches consisting of persons sound in the faith and of good conversation, ought not to refuse communion with each other, though they walk not in all things according to the same rule of church order."f94 It is well known that the Savoy Confession has never come into general use among the Independents; but there is reason to think that its first publication had the best effects; and in all likelihood the happy state of things which Philip Henry describes as distinguishing this period is referable, in part at least, to the assurance of essential unity which the Savoy Confession afforded.]
"There was a great change," says he, "in the tempers of good people throughout the nation, and a mighty tendency to peace and unity, as if they were by consent weary of their long clashings."f95
What would have been the effects of these proceedings upon the policy of the Protector, had his life been prolonged, we can now only surmise. Ere the Savoy Assembly had commenced its deliberations, Oliver Cromwell
59
was struggling with a mortal distemper in the palace of Whitewall. The death of his favorite daughter, Lady Claypole, as well as the cares of his government, had told at length upon his iron frame; and on September 3, 1658, the night of the most awful storm that had ever shaken the island, and the anniversary of some of his greatest battles, Oliver Cromwell passed into the eternal world. It is no duty of ours to describe the character of this wonderful man; but our references to Owen have necessarily brought us into frequent contact with his history; and we have not sought to conceal our conviction of his religious sincerity and our admiration of his greatness. Exaggerate his faults as men may, the hypocritical theory of his character, so long the stereotyped representation of history, cannot be maintained. Those who refuse him all credit for religion must explain to us how his hypocrisy escaped the detection of the most religious men of his times, who, like Owens, had the best opportunities of observing him. Those who accuse him of despotism must tell us how it was that England, under his sway, enjoyed more liberty than it had ever done before.f96 Those who see in his character no qualities of generous patriotism, and few even of enlarged statesmanship, must reconcile this with the fact of his developing the internal resources of England to an extent which had never been approached by any previous ruler, -- raising his country to the rank of a first power in Europe, until his very name became a terror to despots, and a shield to those who, like the bleeding Vaudois in the valleys of Piedmont, appealed to his compassion.
Owen, and other leading men among the Puritans, have been represented, by writers such as Burnet, as offering up the most fanatical prayers for the Protector's recovery; and after his death, on occasion of a fast, in the presence of Richard and the other members of his family, as almost irreverently reproaching God for his removal. It would be too much to affirm, that clothing extravagant or extreme was spoken, even by eminently good men, at a crisis so exciting; but there is every reason to think that Owen was not present at the deathbed of the Protector at all; and Burnet's statement,f97 when traced to its source, is found to have originated in an impression of Tillotson's, who was as probably mistaken as otherwise. Vague gossip must not be received as the material of biography. At the same time, it cannot be doubted that the death of Cromwell filled Owen and his friends with profound regret and serious apprehension. His life and
60
power had been the greed security for their religious liberties; and now by his death that security was dissolved. Cromwell during his lifetime had often predicted, "They will bring all to confusion again;" and now that his presiding hand was removed, the lapse of a little time was sufficient to show that he had too justly forecast the future. Ere we glance, however, at the rapid changes of those coming years, we must once more turn to Owen's labors as an author.
In 1657 he published one of his best devotional treatises, -- "Of Communion with God the Father, Son, and Holy Ghost, each Person distinctly, in Love, Grace, consolation, etc." It forms the substance of a series of sermons preached by him at Oxford during his vice-chancellorship, and is another evidence of his "close walk with Gad" during the excitements and engagements of that high official position. There is, no doubt, some truth in the remark, that he carries out the idea of distinct communion between the believer and each of the persons of the Godhead to an extent for which there is no scriptural precedent; and this arises from another habit, observable in some degree even in this devotional composition, -- that of making the particular subject on which he treats the center around which he gathers all the great truths of the Gospel; but, when these deductions have been made, what a rich treasure is this work of Owen's! He leads us by green pastures and still waters, and lays open the exhaustless springs of the Christian's hidden life with Christ in God. It is easy to understand how some parts of it should have been unintelligible, and should even have appeared incoherent to persons whose creed was nothing more than an outward badge; and therefore we are not surprised that it should have provoked the scoffing remarks of a Rational ecclesiastic twenty years afterwards;f98 but to one who possesses even a faint measure of spiritual life, we know few exercises more congenial or salutary than its perusal. It is like passing from the dusty and beaten path into a garden full of the most fragrant flowers, from which you return still bearing about your person some parts of its odors, that reveal where you have been. And those who read the book with somewhat of this spiritual susceptibility, will sympathize with the glowing words of Daniel Burgess regarding it:
"Alphonsus, king of Spain, is said to have found food and physic in reading Livy; and Ferdinand, king of Sicily, in reading Quintus Curtius; -- but you have here nobler entertainment, vastly richer
61
dainties, incomparably more sovereign medicines: I had almost said, the very highest of angel's food is here set before you; and, as Pliny speaks, `Permista deliciis auxilia,' -- things that minister unto grace and comfort, to holy life and liveliness"f99
In the same year Owen was engaged in an important and protracted controversy on the subject of schism, which drew forth from him a succession of publications, and exposed him to the assaults of many adversaries. Foster has sarcastically remarked on the great convenience of having a number of words that will answer the purposes of ridicule or reprobation, without having any precise meaning attached to them;f100 and the use that has commonly been made of the obnoxious term, "Schism," is an illustration in point. Dominant religious parties have ever been ready to hurl this hideous weapon at those who have separated from them, from whatever cause; and the phrase has derived its chief power to injure from its vagueness. The Church of Rome has flung it at the Churches of the Reformation, and the Reformed Churches that stand at different degrees of distance from Rome, have been too ready to cast it at each other. Owen and his friends, now began to feel the injurious effects of this, in the frequent application of the term to themselves; and he was induced, in consequence, to write on the subject, with the view especially of distinguishing between the scriptural and the ecclesiastical use of the term, and, by simply defining it, to deprive it of its mischievous power. This led to his treatise, "Of Schism; the true nature of it discovered, and considered with reference to the present differences in region:" in which he shows that schism, as described in Scripture, consists in "causeless differences and contentions amongst the members of a particular church, contrary to that love, prudence, and forbearance, which are required of them to be exercised among themselves, and towards one another."f101 From this two consequences followed; -- that separation from any church was not in its own nature schism; and that those churches which, by their corruption or tyranny, rendered separation necessary, were the true schismatics: so that, as Vincent Alsop wittily remarked, "He that undertakes to play this great gun, had need to be very careful and sponge it well, lest it fire at home."f102 It is one of Dr. Owen's best controversial treatises, being exhaustive, and yet not marked by that discursiveness which is the fault of some of his writings, and bringing into play some of his greatest excellencies as a
62
writer, -- his remarkable exegetical talent, his intimate knowledge of Scripture, and mastery of the stores of ecclesiastical history. Dr. Hammond replied to him from among the Episcopalians, and Cawdrey from among the Presbyterians, -- a stormy petrel, with whose spirit, Owen remarks, the Presbyterians in general had no sympathy; but Owen remained unquestionable master of the field.f103
It was not thus with the controversy which we have next to describe. Owen had prepared a valuable little essay, -- "Of the Divine Original, Authority, Self-evidencing Light and Power of the Scriptures; with an answer to that inquiry, How we know the Scriptures to be the word of God" the principal design of which, as its title so far indicates, was to prove that, independently altogether of its external evidence, the Bible contains, in the nature of its truths and in their efficacy on the mind, satisfactory evidence of the divine source from which it has emanated; -- an argument which was afterwards nobly handled by Halyburton, and which has recently been illustrated and illuminated by Dr. Chalmers with his characteristic eloquence, in one of the chapters of his "Theological Institutes"f104 In this essay he had laid down the position, that "as the Scriptures of the Old and New Testament were immediately and entirely given out by God himself, -- his mind being in them represented to us without the least interveniency of such mediums and ways as were capable of giving change or alteration to the least iota or syllable, -- so, by his good and merciful providential dispensation, in his love to his Word and church, his Word as first given out by him is preserved unto us entire in the original languages."f105 It happened that while this essay was in the press, the Prolegomena and Appendix of Walton's invaluable and immortal work, the "London Polyglott," came into Owen's hands. But when he glanced at the formidable array of various readings, which was presented by Walton and his coadjutors as the result of their collation of manuscripts and versions, he became alarmed for his principles, imagined the authority of the Scriptures to be placed in imminent jeopardy, and, in an essay which he entitled, "A Vindication of the Purity and Integrity of the Hebrew and Greek Texts of the Old and New Testaments, in some considerations on the Prolegomena and Appendix to the late Biblia Polyglotta,"f106 rashly endeavored to prove that Walton had greatly exaggerated the number of various readings, and insinuated his
63
apprehension, that if Walton's principles were admitted, they would lead, by a very direct course, to Popery or Infidelity. It is needless to say how undeniable is the fact of various readings; how utterly groundless were the fears which Dr. Owen expressed because of them; and how much the labors of learned biblicists, in the region which was so nobly cultivated by Walton and his associates, have confirmed, instead of disturbing our confidence in the inspired canon.f107 And yet it is not difficult to understand how the same individual, who was unsurpassed, perhaps unequaled, in his own age in his knowledge of the subject-matter of revelation, should have been comparatively uninformed on questions which related to the integrity of the sacred text itself. The error of Owen consisted in making broad assertions on a subject on which he acknowledged himself to be, after all, but imperfectly informed; and, from a mere a priori ground, challenging facts that were sustained by very abundant evidence, and charging those facts with the most revolting consequences. Let those theologians be warned by it, who, on the ground of preconceived notions and incorrect interpretations of Scripture, have called in question some of the plainest discoveries of science; and be assured that truth, come from what quarter it may, can never place the Word of God in jeopardy.
Walton saw that he had the advantage of Owen, and in "The Considerator considered, and the Biblia Polyglotta Vindicated," successfully defended his position, and did what he could to hold Owen up to the ridicule of the learned world. Though he was Owen's victor in this controversy, yet the arrogance of his bearing excites the suspicion that something more than learned zeal bore him into the contest, and that the exasperated feelings of the ecclesiastic made him not unwilling to humble this leader and champion of the Puritans in the dust. The respective merits of the two combatants in this contest, which excited so much commotion in the age in which it occurred, are admirably remarked on by Dr. Chalmers:
"The most interesting collision upon this question that I know of, between unlike men of unlike minds, was that between the most learned of our Churchmen on the one hand, Brian Walton, author, or rather editor of the `London Polyglots,' and the most talented and zealous of our sectarians on the other, Dr. John Owen. The latter adventured himself most rashly into a combat, and under a
64
false alarm for the results of the erudition of the former; and the former retorted contemptuously upon his antagonist, as he would upon a mystic or enthusiastic devotee. The amalgamation of the two properties thus arrayed in hostile conflict, would have just made up a perfect theologian. It would have been the wisdom of the letter in alliance with the wisdom of the spirit; instead of which I know not what was most revolting, -- the lordly insolence of the prelate, or the outrageous violence of the Puritan. In the first place, it was illiterate in Owen, to apprehend that the integrity of the Scripture would be unsettled by the exposure, in all their magnitude and multitude, of its various readings; but in the second place, we stand in doubt of Walton's spirit and his seriousness, when he groups and characterizes as the new-light men and ranting enthusiasts of these days, those sectaries, many of whom, though far behind him in the lore of theology as consisting in the knowledge of its vocables, were as far before him in acquaintance with the subject-matter of theology, as consisting of its doctrines, and of their application to the wants and the principles of our moral nature."f108
About the time of his emerging from this unfortunate controversy, Owen gave to the world his work on Temptation, -- another of those masterly treatises in which he "brings the doctrines of theology to bear on the wants and principles of our moral nature," and from which whole paragraphs flash upon the mind of the reader with an influence that makes him feel as if they had been written for himself alone.
In his preface to that work, Owen (no doubt reflecting his impressions of public events) speaks of "providential dispensations, in reference to the public concernments of these nations, as perplexed and entangled, -- the footsteps of God lying in the deep, where his paths are not known." And certainly the rapid and turbulent succession of changes that took place soon after the removal of Cromwell's presiding genius from the helm, might well fill him with deepening anxiety and alarm. These changes it is not our province minutely to trace. Richard's feeble hand, as is well known, proved itself unfit to control the opposing elements of the state; and a few months saw him return not unwillingly, to the unambitious walks of private life.f109 Owen has been charged with talking part in the
65
schemes which drove Richard from the Protectorate; but the charge proceeded upon a mere impression of Dr. Manton's, produced from hearing the fragment of a conversation, and was repeatedly and indignantly denied by Owen during his life.f110 Then followed the recalling of that remnant of the Long Parliament which had been dispersed by Cromwell, -- a measure which Owen advised, as, on the whole, the most likely to secure the continuance of an unrestricted liberty. But the Parliament, unwilling to obey the dictation of a dominant party in the Army, was once more dispersed by force, while the army itself began to be divided into ambitious factions. A new danger threatened from the north general Monk, marking the state of things in England, and especially the divided condition of the army, was making preparations to enter England. What were his designs? At one period he had befriended the Independents, but latterly he had sided with the powerful body of the Presbyterians. Would he now, then, endeavor to set up a new Protectorate, favoring the Presbyterians and oppressing other sects or would he throw his sword into the scale of the Royalists, and bring back the Stuarts? A deputation of Independent ministers, consisting of Carol and others, was sent into Scotland, bearing a letter to Monk that had been written by Owen, representing to him the injustice of his entering England, and the danger to which it would expose their most precious liberties. But the deputies returned, unable to influence his movements, or even to penetrate his ultimate designs. Owen and his friends next endeavored to arouse the army to a vigorous resistance of Monk, and even offered to raise 100,000 pounds among the Independents for their assistance; -- but they found the army divided and dispirited; and Monk, gradually approaching London, entered it at length, not only unresisted, but welcomed by thousands, the Long Parliament having again found courage to resume its sittings. In a short while the Long Parliament was finally dissolved by its own content, and soon after the Convention Parliament assembled. Monk at length threw off his hitherto impenetrable disguise, and ventured to introduce letters from Charles Stuart. It was voted, at his instigation, that the ancient constitution of King, Lords, and Commons, should be restored, and Charles invited back to the throne of his ancestors; and the great majority of the nation, weary of the years of faction and turbulence, hailed the change with joy. But in the enthusiasm of the moment, no means were taken to secure an adjustment of those vital questions which had been agitated between the people and the crown. The
66
act, therefore, which restored the king, restored the laws, both civil and ecclesiastical, to the state in which they had been at the commencement of the war, reestablished the hierarchy, and constituted all classes of separatists a proscribed class; and Owen and his party had little to trust to for the continuance of their religious liberties but the promise of Charles at Breda, that he "would have a respect to tender consciences."f111 A little time sufficed to show that the king's word was but a miserable security; and the beautiful words of Baxter now began to be fulfilled in their darkest part: "Ordinarily, God would have vicissitudes of summer and winter, day and night, that the church may grow externally in the summer of prosperity, and internally and radically in the winter of adversity; yet usually their night is longer than their day, and that day itself has its storms and tempests." The night was now coming to the Puritans.
A few months before the restoration of Charles, Owen had been displaced from the beanery of Christ Church, and thus his last official connection with Oxford severed. He now retired to his native village of Stadham in the neighborhood, where he had become the proprietor of a small estate. During his vice-chancellorship, it had been his custom to preach in this place on the afternoons of those Sabbaths in which he was not employed at St. Mary's; and a little congregation which he had gathered by this means now joyfully welcomed him among them as their pastor. It was probably while at Stadham that he finished the preparation of one of his most elaborate theological works, whose title will supply a pretty accurate idea at once of its general plan and of its remarkable variety of matter, -- "Theologoumena, etc.; or, six books on the nature, rise, progress, and study of true theology. In which, also, the origin and growth of true and false religious worship, and the more remarkable declensions and restorations of the church are traced from their first sources. To which are added digressions concerning universal grace, -- the origin of the sciences, -- notes of the Roman Church, -- the origin of letters, -- the ancient Hebrew letters, -- Hebrew punctuation, -- versions of the Scriptures, -- Jewish rites," etc. It is matter of regret that the "Theologoumena" has hitherto been locked up in the Latin tongue; for though parts have been superseded by more recent works, there is no book in the English language that occupies the wide field over which Owen travels with his usual power, and scatters around him his learned stores.f112
67
In all likelihood Owen hoped that he would be permitted to remain unmolested in his quiet village, and that his very obscurity would prove his protection; but he had miscalculated the leniency of the new rulers. An act passed against the Quakers, declared it illegal for more than five persons to assemble in any unauthorized place for religious worship; and this act admitting of application to all separatists, soon led to the expulsion of Owen from his charge, and to the dispersion of his little flock.f113 In a little while he saw himself surrounded by many companions in tribulation. The Presbyterians, who had shown such eagerness for the restoration of Charles to his throne, naturally expected that such measures would be taken as would comprehend them within the establishment, without doing violence to their conscientious difficulties; and Charles and his ministers flattered the hope so long as they thought it unsafe to despise it; but it was not long ere the Act of Uniformity drove nearly two thousand of them from their churches into persecution and poverty, and brought once more into closer fellowship with Owen those excellent men whom he had continued to love and esteem in the midst of all their mutual differences.
Sir Edward Hyde, the future Lord Clarendon, was now Lord chancellor, and the most influential member of the government, and means were used to obtain an interview between Owen and him, with the view, it is probable, of inducing him to relax the growing severity of his measures against the Nonconformists. But the proud minister was inexorable. He insisted that Owen should abstain from preaching; but at the one time, not ignorant of the great talents of the Puritan, strongly urged him to employ his pen at the present juncture in writing against Popery. Owen did not comply with the first part of the injunction, but continued to preach in London and elsewhere, to little secret assemblies, and even at times more publicly, when the vigilance of informers was relaxed, or the winds of persecution blew for a little moment less fiercely. But circumstances soon put it in his power to comply with the latter part of it; and those circumstances are interesting, both as illustrative of the charter of Owen and of the spirit and tendencies of the times.
John Vincent Cane, a Franciscan friar, had published a book entitled, "Fiat Lux; or, a Guide in Differences of Religion betwixt Papist and Protestant, Presbyterian and Independent;" in which, under the guise of recommending
68
moderation and charity, he invites men over to the Church of Rome, as the only infallible remedy for all church divisions. The work falling in to some extent with the current of feeling in certain quarters, had already gone through two impressions ere it reached the hands of Owen, and is believed to have been sent to him at length by Clarendon. Struck with the subtle and pernicious character of the work, whose author he describes as "a Naphtali speaking goodly words, but while his voice was Jacob's voice, his hands were the hands of Esau," Owen set himself to answer it, and soon produced his "animadversions on Fiat Lux, by a Protestant;" which so completely exposed its sophistries and hidden aims, as to make the disconcerted friar lose his temper. The friar replied in a "Vindication of Fiat Lux," -- in which he betrayed a vindictive wish to detect his opponent, and bring upon him the resentment of those in power; describing him as "a part of that dismal tempest which had born all before it, -- not only church and state, but reason, right, honesty, and all true religion."f114 To which Owen rejoined, now manfully giving his name, and, according to his custom, not satisfied with answering his immediate opponent, entered largely into the whole Popish controversy. Few things are more remarkable in Owen than the readiness with which he could thus summon to his use the vast stores of his accumulated learning.
But, even after this good service had been done to the common cause of Protestantism, there seemed a danger that this second work would not be permitted to be published; and it is curious to notice the nature of the objections, and the quarter whence they came. The power of licensing books in divinity was now in the hands of the bishops; and they were found to have two weighty objections to Owen's treatise. First, That in speaking of the evangelists and apostles, and even of Peter, he withheld from them the title of "saint;" and, secondly, That he had questioned whether it could be proved that Peter had ever been at Rome. Owen's treatment of these objections was every way worthy of himself In reference to the former, he reminded his censors that the titles of evangelist and apostle were superior to that of saint, inasmuch as this belonged to all the people of God; at the same time, he expressed his willingness to yield this point. But the second he could only yield on one condition, -- namely, that they would prove that he have been mistaken. Owen's book at length found its way to the press; not, however, through the
69
concessions of the bishops, but through the command of Sir Edward Nicolas, one of the principal secretaries of state, who interposed to overrule their scruples.f115
Dr. Owen's reputation was greatly extended by these writings; and this led to a new interview with Clarendon. His lordship acknowledged that he had done more for the cause of Protestantism than any other man in England; and, expressing his astonishment that so learned a man should have been led away by "the novelty of Independency," held out to him the hope of high preferment in the church if he would conform. Owen undertook to prove, in answer to any bishop that he might appoint, that the Independent form of church order, instead of being a novelty, was the only mode of government in the church for the first two centuries; and as for his wish to bestow upon him ecclesiastical honors, what he had to ask for himself and his brethren was, not preferment within the church, but simple toleration without it. The dazzling bait of a miter appears to have been set before all the leading Nonconformists; but not one of them yielded to its lure.f116 This led the chancellor to inquire what was the measure of toleration he had to ask; -- to which Owen is reported to have answered, "Liberty for all who assented to the doctrine of the church of England." This answer has been remarked on by some at the expense of his consistency and courage; and the explanation has been suggested, that he now asked not all that he wished, but all that there was the most distant hope of receiving. It should be remembered, however, in addition, that many of the most liberal and enlightened men among the Nonconformists of those days objected to the full toleration of Papists;f117 not, indeed, on religious, but on political grounds; -- both because they were the subjects of a foreign power, and because of the bearings of the question on the succession of the Duke of York to the throne; and to, that Owen's plan would actually have comprehended in it almost the whole of the Protestant Nonconformists of that age.
A more honorable way of deliverance from his troubles than conformity was, about the same time, presented to Dr. Owen, in an earnest invitation from the first Congregational church of Boston, in New England, to become their pastor. They had "seen his labors, and heard of the grace and wisdom communicated to him from the Father of lights;" and when so many candles were not permitted to shine in England, they were eager to
70
secure such a burning light for their infant colony. It does not very clearly appear what sort of answer Owen returned. One biographer represents him as willing to go, and as even having some of his property embarked in a vessel bound for New England, when he was stopped by orders of the court; others represent him as unwilling to leave behind him the struggling cause, and disposed to wait in England for happier days.f118
But neither the representations of Owen nor of others who were friendly to the Nonconformists, had any influence in changing the policy of those who were now in power. The golden age to which Clarendon and his associates sought to bring back the government and the country, was that of Laud, with all the tortures of the Star Chamber, the dark machinery of the High Commission, and the dread alternative of abject conformity, or proscription and ruin. And the licentious Charles, while affecting at times a greater liberality, joined with his ministers in their worst measures; either from a secret sympathy with them, or, as is more probable, from a hope that the ranks of Nonconformity would at length be so greatly swelled as to render a measure of toleration necessary that would include in it the Romanist along with the Puritan. Pretexts were sought after and eagerly seized upon, in order to increase the rigors of persecution; and new acts passed, such as the Conventicle Act, which declared it penal to hold meetings for worship, even in barns and highways, and offered high rewards to informers, -- and whose deliberate intention was, either to compel the sufferers to conformity, or to goad them on to violence and crime.
In the midst of these growing rigors, which were rapidly filling the prisons with victims, and crowding the emigrant ships with exiles, the plague appeared, sweeping London as with a whirlwind of death. Then it was seen who had been the true spiritual shepherds of the people, and who had been the strangers and the hirelings. The clerical oppressors of the Puritans fled from the presence of the plague, while the proscribed preachers emerged from their hiding-places, shared the dangers of that dreadful hour, addressed instruction and consolation to the perishing and bereaved, and stood between the living and the dead, until the plague was stayed. One thing, however, had been disclosed by these occurrences; and this was the undiminished influence of the Nonconformist pastors over their people, and the increased love of their people to them; nor could the pastors ever
71
be cut off from the means of temporal support, so long as intercourse between them and their people was maintained. This led to the passing of another act, whose ingenious cruelty historians have vied with each other adequately to describe. In the Parliament at Oxford, which had fled thither in order to escape the ravages of the plague, a law was enacted which virtually banished all Nonconformist ministers five miles from any city, town, or borough, that sent members to Parliament, and five miles from any place whatsoever where they had at any time in a number of years past preached; unless they would take an oath which it was well-known no Nonconformist could take, and which the Earl of Southampton even declared, in his place in Parliament, no honest man could subscribe. This was equivalent to driving them into exile in their own land; and, in addition to the universal severance of the pastors from their people, by banishing them into remote rural districts, it exposed them not only to the caprice of those who were the instruments of government, and to all the vile acts of spies and informers, but often to the insults and the violence of ignorant and licentious mobs.
Dr. Owen suffered in the midst of all these troubles; and one anecdote, which most probably belongs to this period, presents us with another picture of the times. He had gone down to visit his old friends in the neighborhood of Oxford, and adopting the usual precautions of the period, had approached his lodging after nightfall. But notwithstanding all his privacy, he was observed, and information given of the place where he lay. Early in the morning, a company of troopers came and knocked at the door. The mistress coming down, boldly opened the door, and asked them what they would have. -- "Have you any lodgers in your house?" they inquired. Instead of directly answering their question, she asked "whether they were seeking for Dr. Owen?" "Yes," said they; on which she assured them he had departed that morning at an earlier hour. The soldiers believing her word, immediately rode away. In the meantime the Doctor, whom the woman really supposed to have been gone, as he intended the night before, arose, and going into a neighboring field, whither he ordered his horse to be brought to him, hastened away by an unfrequented path towards London.
A second terrible visitation of Heaven was needed, in order to obtain for the persecuted Puritans a temporary breathing-time: and this second visitation came. The fire followed quickly in the footsteps of the plague,
72
and the hand of intolerance was for the moment paralyzed, if, indeed, its heart did not for a time relent. The greater number of the churches were consumed in the dreadful congregation. Large wooden houses called tabernacles were quickly reared, amid the scorched and blackened ruins; and in these, the Nonconformist ministers preached to anxious and solemnized multitudes. The long silent voices of Owen, and Manton, and Carol, and others, awoke the remembrance of other times; and earnest Baxter
"Preached as though he never should preach again; And like a dying man to dying men."
There was no possibility of silencing these preachers at such a moment. And the fall of Clarendon and the disgrace of Sheldon soon afterwards helped to prolong and enlarge their precarious liberty.
Many tracts, for the most part published anonymously, and without even the printer's name, had issued from Owen's pen during these distracting years, having for their object to represent the impolicy and injustice of persecution for conscience' sake.f119 He had also published "A Brief Instruction in the Worship of God and Discipline of the churches of the New Testament, by way of question and answer," -- a title which sufficiently describes the book;f120 and some years earlier, a well compacted and admirably reasoned "Discourse concerning Liturgies and their Imposition," which illustrates the principle on which, when a student at Oxford, he had resisted the impositions of Laud, -- a principle which reaches to the very foundation of the argument between the High Churchman and the Puritan. And his publications during the following year show with what untiring assiduity, in the midst of all those outward storms, he had been plying the work of authorship, and laying up rich stores for posterity. Three of Owen's best works bear the date of 1668.
First, there is his treatise "On the Nature, Power, Deceit, and Prevalence of Indwelling Sin in Believers;" on which Dr. Chalmers has well remarked, that
"there is no treatise of its learned and pious author more fitted to be useful to the Christian disciple; and that it is most important to be instructed on this subject by one who had reached such lofty attainments in holiness, and whose profound and experimental
73
acquaintance with the spiritual life so well fitted him for expounding its nature and operations."f121
Next came his "Exposition of the <19D001>130th Psalm," -- a work which, as we have already hinted, stood intimately connected with the history of Owen's own inner life; and which, conducting the reader through the turnings and windings along many of which he himself had wandered in the season of his spiritual distresses, shows him the way in which he at length found peace. When Owen sat down to the exposition of this psalm, it was not with the mere literary implements of study scattered around him, or in the spirit with which the mere scholar may be supposed to sit down to the explanation of an ancient classic; but, when he laid open the book of God, he laid open at the same time the book of his own heart and of his own history, and produced a book which, with all its acknowledged prolixity, and even its occasional obscurity, is rich in golden thoughts, and instinct with the living experience of "one who spoke what he knew, and testified what he had seen."
Then appeared the first volume of Owen's greatest work, his "Exposition of the Epistle to the Hebrews," -- a work which it would be alike superfluous to describe or to praise.f122 For more than twenty years his thoughts had been turned to the preparing of this colossal commentary on the most difficult of all the Pauline epistles; and at length he had given himself to it with ripened powers, -- with the gathered treasures of an almost universal reading, and with the richer treasures still of a deep Christian experience. Not disdainful of the labors of those who had gone before him, he yet found that the mine had been opened, rather than exhausted; and, as he himself strongly expressed it, that "sufficient ground for renewed investigation had been left, not only for the present generation, but for all them that should succeed, to the consummation of all things" The spirit and manner in which he pursued his work is described by himself, and forms one of the most valuable portions of autobiography in all Owen's writings: --
"For the exposition of the epistle itself, I confess, as was said before, that I have had thoughts of it for many years, and have not been without regard to it in the whole course of my studies. But yet I must now say, that, after all my searching and reading, prayer and assiduous meditation have been
74
my only resort, and by far the most useful means of light and assistance. By these have my thought been freed from many an entanglement, into which the writings of others had cast me, or from which they could not deliver me. Careful I have been, as of my life and soul, to bring no prejudicate sense to the words, -- to impose no meaning of my own or other men's upon them, nor to be imposed on by the seasonings, pretenses, or curiosities of any; but always went nakedly to the Word itself, to learn humbly the mind of God in it, and to express it as he should enable me. To this end, I always considered, in the first place, the sense, meaning, and import of the words of the text, -- their original derivation, use in other authors, especially in the LXX of the Old Testament, in the books of the New, and particularly the writings of the same author. Ofttimes the words expressed out of the Hebrew, or the things alluded to among that people, I found to give much light to the words of the apostle. To the general rule of attending to the design and scope of the place, the subject treated of, mediums fixed on for arguments, and methods of reasoning, I still kept in my eye the time and season of writing this epistle; the state and condition of those to whom it was written; their persuasions, prejudices, customs, light, and traditions I kept also in my view the covenant and worship of the church of old; the translation of covenant privileges and worship to the Gentiles upon a new account; the course of providential dispensations that the Jews were under; the near expiration of their church and state; the speedy approach of their utter abolition and destruction, with the temptations that befell them on all these various accounts; -- without which it is impossible for any one justly to follow the apostle, so as to keep close to his design or fully to understand his meaning." The result has been, a work unequaled in excellence, except, perhaps, by Vitringa's noble commentary on Isaiah. It is quite true, that in the department of verbal criticism, and even in the exposition of some occasional passages, future expositors may have found Owen at fault, -- it is even true that the Rabbinical lore with which the work abounds does far more to cumber than to illustrate the text; but when all this has been conceded, how amazing is the power with which Owen has unfolded the proportions, and brought out the meaning and spirit, of this massive epistle! It is like some vast monster filled with solemn light, on whose minuter details it might be easy to suggest improvement; but whose stable walls and noble columns astonish you at the skill and strength of the
75
builder the longer you gaze; and there is true sublimity in the exclamation with which Owen laid down his pen when he had finished it: "Now, my work is done; it is time for me to die." Perhaps no minister in Great Britain or America for the last hundred and fifty years has sat down to the exposition of this portion of inspired truth without consulting Owen's commentary. The appalling magnitude of the work is the most formidable obstacle to its usefulness; and this the author himself seems to have anticipated even in his own age of ponderous and portly folios; for we find him modestly suggesting the possibility of treating it as if it were three separate works, and of reading the philological, or the exegetical, or the practical portion alone. We are quite aware that one man of great eminence has spoken in terms of disparagement almost bordering on contempt of one part of this great work, -- "The Preliminary Exercitations;" but we must remember Hades love of literary paradoxes, in common with the great lexicographer whom he imitated; and those who are familiar with the writings of Owen -- which Hall acknowledges he was not, -- will be more disposed to subscribe to the glowing terms in which his great rival in eloquence has spoken of Owen's Exposition: "Let me again recommend your studious and sustained attention," says Dr. Chalmers to his students, "to the Epistle to the Hebrews; and I should rejoice if any of you felt emboldened on my advice to grapple with a work so ponderous as Owen's commentary on that epistle, -- a lengthened and laborious enterprise, certainly, but now is your season for abundant labor. And the only thing to be attended to is, that, in virtue of being well directed, it shall not be wasted on a bulky, though at the same time profitless erudition. I promise you a hundredfold more advantage from the perusal of this greatest work of John Owen, than from the perusal of all that has been written on the subject of the heathen sacrifices. It is a work of gigantic strength as well as gigantic size; and he who has mastered it is very little short, both in respect to the doctrinal and the practical of Christianity, of being an erudite and accomplished theologian."f126
It has been remarked, that there is no lesson so difficult to learn as that of true religious toleration, for almost every sect in turn, when tempted by the power, has resorted to the practice of persecution; and this remark has seldom obtained more striking confirmation than in what was occurring at this time in another part of the world. While in England the Independents,
76
and Nonconformists generally, were passing from one degree of persecution to another, at the hands of the restored adherents of Prelacy; the Independents of New England were perpetrating even greater severities against the Baptists and Quakers in that infant colony. Whipping, fines, imprisonment, selling into slavery, were punishments inflicted by them on thousands who, after all, did not differ from their persecutors on any point that was fundamental in religion. One of Owen's biographers has taken very unnecessary pains to show that the conduct of these churches had no connection with their principles as Independents; but this only renders their conduct the more inexcusable, and proves how deeply rooted the spirit of intolerance is in human nature. Owen and his friends heard of these events with indignation and shame, and even feared that they might be turned to their disadvantage in England; and, in a letter subscribed along with him by all his brethren in London, faithfully remonstrated with the Near England persecutors. "We only make it our hearty request," said they, "that you will trust God with his truth and ways, so far as to suspend all rigorous proceedings in corporeal restraints or punishments on persons that dissent from you, and practice the principles of their dissent without danger or disturbance to the civil peace of the place." Sound advice is here given, but we should have relished a little more of the severity of stern rebuke.f127
We have seen that the great fire of London led to a temporary connivance at the public preaching of the Nonconformist ministers;
"it being at the first," as Baxter remarked, "too gross to forbid an undone people all public worship with too great rigor."f128
A scheme was soon after devised for giving to this liberty a legal sanction, and which might even perhaps incorporate many of the Nonconformists with the Established Church, -- such men as Wilkins, bishop of Chester, Tillotson, and Stillingfleet, warmly espousing the proposal. But no sooner did the scheme become generally known, as well as the influential names by which it was approved, than the implacable adversaries of the Nonconformists anew bestirred themselves, and succeeded in extinguishing its generous provisions. It became necessary, however, in the temper of the nation, to do something in vindication of these severities; and no readier expedient suggested itself than to decry toleration as unfriendly to
77
social order, and still more to blacken the character of the Nonconformist sufferers. A fit instrument for this work presented himself in Samuel Parker, a man of menial origin, who had for a time been connected with the Puritans, but who, deserting them when they became sufferers, was now aspiring after preferment in the Episcopal Church, and whom Burnet describes as "full of satirical vivacity, considerably learned, but of no judgment; and as to religion, rather impious."f129 In his "Discourse of Ecclesiastical Polity," the "authority of the civil magistrate over the consciences of subjects in matters of external religion is asserted, the mischief and inconveniences of toleration are represented, and all pretenses pleaded in favor of liberty of conscience are fully answered." Such is the atrocious title-page of his book, and to a modern reader, the undertaking to which it pledges him must seem rather bold; but the confident author is reported to have firmly believed in his own success. Holding out his book to the Earl of Anglesea, he said, "Let us see, my Lord, whether any of your chaplains can answer it;" and the bigoted Sheldon, sympathizing with its spirit, naturally believed also in the exceeding force of its arguments. Dr. Owen was chosen to reply to Parker; which he did, in one of the noblest controversial treatises that were ever penned by him, -- "Truth and Innocence Vindicated, in a Survey of a Discourse on Ecclesiastical Polity," etc. The mind of Owen seems to have been whetted by his deep sense of wrong, and he writes with a remarkable clearness and force of argument; while he indulges at times in a style of irony which is justified not more by the folly than by the baseness and wickedness of Parker's sentiments. There is no passage, even in the writings of Locke, in which the province of the civil magistrate is more distinctly defined than in some portions of his reply; and it is curious to notice how, in his allusions to trade, he anticipates some of the most established principles of our modern political economy. Owen's work greatly increased his celebrity among his brethren; -- even some of Parker's friends could with difficulty conceal the impression that he had found more than a match in the strong-minded and sturdy Puritan; and Parker, worsted in argument, next sought to overwhelm his opponent with a scurrility that breathed the most undisguised vindictiveness. he was "the great bellwether of disturbance and sedition," -- "a person who would have vied with Mahomet himself both for boldness and imposture," -- "a viper, so swollen with venom that it must either burst or spit its poison;" so that whoever wished to do well to
78
his country, "could never do it better service than by beating down the interest and reputation of such sons of Belial."f130 On this principle, at least, Parker himself might have ranked high as a patriot.
But the controversy was not over. Parker had not time to recover from the ponderous club of Owen, when he was assailed by the keen edged wit of Andrew Marvell. This accomplished man, the undersecretary and bosom friend of Milton, reviewed Parker's work in his "Rehearsal Transposed," -- a work of which critics have spoken as rivaling in some places the causticity and neatness of Swift, and in others equaling the eloquent invective of Junius and the playful exuberance of Burke.f131 The conceited ecclesiastic was overwhelmed, and a number of masked combatants perceiving his plight, now rushed to his defense; in all whom, however, Marvell refused to distinguish any but Parker. In a second part of his "Rehearsal," he returned to the pen-combat, as Wood has called it; and transfixed his victim with new arrows from his exhaustless quiver. It is impossible to read many parts of it yet, without sharing with the laughers of the age in the influence of Marvell's genius. Ridiculing his self-importance, he says, "If he chance but to sneeze, he prays that "the foundations of the earth be not shaken". Ever since he crept up to be but "the weathercock of a steeple", he trembles and cracks at every puff of wind that blows about him, as "if the Church of England were falling." Marvell's wit was triumphant; and even Charles and his court joined in laughing at Parker's discomfiture.f132
"Though the delinquent did not lay violent hands on himself," says D'Israeli, "he did what, for an author, may be considered as desperate a course, -- withdraw from the town, and cease writing for many years,"
secretly nursing a revenge which he did not dare to gratify until he knew that Marvell was in his grave.f133
It was one thing, however, to conquer in the field of argument, and another thing to disarm the intolerance of those in power. The Parliament which met in 1671, goaded on by those sleepless ecclesiastics who were animated by the malign spirit of Parker, confirmed all the old acts against the Nonconformists, and even passed others of yet more intolerable rigor.f134 It is impossible to predict to what consequences the enforcement of these
79
measures must soon have led, had not Charles, by his declaration of indulgence, of his own authority suspended the penal statutes against Nonconformists and Popish recusants, and given them permission to renew their meetings for public worship on their procuring a license, which would be granted for that purpose. This measure was, no doubt, unconstitutional in its form, and more than doubtful in the motives which prompted it; but many of the Nonconformists, seeing in it only the restoration of a right of which they ought never to have been deprived, -- and some of them, like Owen, regarding it as "an expedient, according to the custom in former times, for the peace and security of the kingdom, until the whole matter might be settled in Parliament," joyfully took shelter under its provisions.f135
The Nonconformists were prompt in improving their precarious breathing-time. A weekly lecture was instituted at Pinner's Hall by the Presbyterians and Independents, in testimony of their union of sentiment on fundamental truths, and as an antidote to Popish, Socinian, and Infidel opinions.f136 Owen began to preach more publicly in London to a regular congregation; and his venerable friend, Joseph Carol, having died soon after the declaration of indulgence, the congregations of the two ministers consented to unite under the ministry of Owen, in the place of worship in Leadenhall Street.f137 Owen's church-book presents the names of some of the chiefs of Nonconformity as members of his flock, and "honorable women not a few."f138 Among others, there have been found the names of more than one of the heroes of the army of the Commonwealth, -- such as Lord Charles Fleetwood and Colonel Desborough; certain members of the Abney family, in whose hospitable mansion the saintly Isaac Watts in after times found shelter for more than thirty years; the Countess of Anglesea; and Mrs. Bendish, the granddaughter of Cromwell, in whom, it is said, may of the bodily and mental features of the Protector remarkably reappeared. Some of these might be able at times to throw their shield over the head of Owen in those changeful and stormy years. And there were other persons more powerful still, -- such as the Earl of Ornery, the Earl of Anglesea, Lord Berkeley, Lord Willoughby, Lord Wharton, and Sir John Tremor, one of the principal secretaries of state; who, though not members of Owen's church, were religiously disposed, and Owen's friends, and
80
inclined, as far as their influence went, to mitigate the severities against the Nonconformists generally.f139
Owen's intimacy with these noblemen probable accounts for that interview to which he was invited by the King and the Duke of York, and which has been faithfully chronicled by all his biographers. Happening to be at Tunbridge Wells when his majesty and the duke were also there, he was introduced to the royal tent. The king freely conversed with him on the subject of religious liberty, and expressed his wish to see the Dissenters relieved of their disabilities. On his return to London, he invited Owen to repeated interviews, uttering the same sentiments as he had done during the first conversation, and at length intrusted him with a thousand guineas, to be employed by him in mitigating the sufferings of his poorer brethren. The general policy of Charles sufficiently accounts for these gleams of royal sunshine.
But the importance of those friendships is not seen by us until we have marked the use which Owen made of them in the cause of his suffering brethren. It is well known that when the Parliament again assembled, it expressed its strong displeasure at the king's indulgence, and never ceased its remonstrances until the licenses to places of worship had been withdrawn. A disposition, it is true, began to show itself to distinguish between the Protestant Nonconformists and the Romanists, and to point restriction more particularly against the latter; but the act, which was professedly intended to bear against them was so clumsily constructed as to be capable of reaching all who did not conform, and Churhmen were not slow in giving it this direction. The Nonconformists were exposed anew to the persecuting storm; informers were goaded by increased rewards; and among thousands of less illustrious sufferers, Richard Baxter suffered joyfully the spoiling of his goods, and was condemned to what his ardent spirit did indeed feel bitterly, -- a year of almost unbroken silence.f140 Owen, however, appears to have been left comparatively unmolested, -- probably owing to the influences we have specified; and it is interesting to learn from an adversary with what zeal and constancy he employed his advantages to warn and succor the oppressed. "Witness his fishing out the king's counsels, and inquiring whether things went well to his great Diana, liberty of conscience? -- how his majesty stood affected to it?. -- whether he would connive at it and the execution of the laws against it?
81
who were or could be made his friends at court? -- what bills were like to be put up in Parliament? -- how that assembly was united or divided? And according to the disposition of affairs he did acquaint his under officers; and they, by their letters each post, were to inform their fraternity in each corner of the kingdom how things were likely to go with them, how they should order their business, and either for a time omit or continue their conventicles."f141 Surely this was being able to find nothing against him, except as concerning the law of his God.
There was no sufferer in whose behalf Owen exerted his influence more earnestly than John Bunyan. It is well known that, as a preacher, Bunyan excited, wherever he went, an interest not surpassed even by the ministry of Baxter. When he preached in barns or on commons, he gathered eager thousands around him; and when he came to London, twelve hundred people would be found gathered together at seven on the dark morning of a winter working-day, to hear him expound the Word of God. Among these admiring multitudes Owen had often been discovered; -- the most learned of the Puritans hung for hours, that seemed like moments, upon the lips of this untutored genius. The king is reported to have asked Owen, on one occasion, how a learned man like him could go "to hear a tinker prate;" to which the great theologian answered "May it please your majesty, could I possess the tinker's abilities for preaching, I would willingly relinquish all my learning."f142 For some years Bunyan's confinement in the prison of Bedford had, through the kindness of his good jailer, been attended with many mitigations; but towards the latter part of it, its severities had been greatly increased, and Owen used every effort to engage the interest of his old friend and tutor, Dr. Barlow, for his release. Some of the details of this matter have been questioned by Southey, and its date is uncertain; but the leading facts seem above reasonable suspicion, and it is pleasing to know, that after some perplexing delay, Owen's interposition was successful in obtaining Bunyan's enlargement.f143
During these chequered and anxious years, Owen's untiring pen had been as active as ever. In 1669 he had published "A brief Vindication of the Doctrine of the Trinity; as also, of the Person and Satisfaction of Christ;" a little treatise, containing the condensed substance of his great controversial work against Biddle and the Continental Socinians, -- the "Vindiciae Evangelicae." There was wisdom in thus supplying the church with a less
82
controversial manual on those vital questions. Many of Owen's larger works remind us of some ancient castle, with its embrasures and port holes, admirably fitting it for the purposes of defense, but in the same degree rendering it unsuitable as a peaceful habitation. In little more than forty years after Owen's death, this little work had passed through seven editions.f144 In 1672 he had published "A Discourse concerning Evangelical Love, Church Peace and Unity," etc.; a work combining enlarged and generous sentiment with wise discrimination, and in which Owen enters at great length into the question respecting the occasional attendance of Nonconformists on the parish churches, -- a question which found him and Baxter once more ranged on opposite sides.
And there were other works whose origin dated from this period, in which we can trace the faithful watchman, piously descrying the coming danger, or seeking to rear bulwarks against the already swelling tide. Two of these were precious fragments been off from his great work on the Epistle to the Hebrews, and enlarged to meet present exigencies. The first was his "Treatise on the Sabbath;" in which he joined with Baxter, and all the other great writers among the Puritans, in seeking to preserve this precious fence, which the goodness of God has drawn around the vineyard of his church, and which he found assailed on the one hand by fanatics, who denounced it as a mere ceremonial and carnal observance, and by the more numerous and noisy disciples of the "Book of Sports," who hated it for its spirituality. The reader will be struck with the contrast between the Puritan Sabbath, as it is depicted in its staid and solemn cheerfulness by a Puritan divine, and as he often beholds it caricatured by the modern popular writer; and as he finds Owen arguing with the same classes of antagonists, and answering the same argument and objections as are rife at the present day, he will be disposed to subscribe to the theory, that errors have their orbits in which they move, and that their return may be calculated at a given juncture. The other work of this class to which we refer was, "The Nature and Punishment of Apostasy Declared, in an Exposition of <580604>Hebrews 6:4-6."f145 It was emphatically a book for the times; when the multitudes who had merely played a part in religion in Cromwell's days had long since thrown off the mask, and taken amends for their restraints in the most shameless excesses; when to be sternly moral was almost to incur the suspicion of disloyalty; when to be called a
83
Puritan was, with many, more discreditable than to be called a debauchee; and when the noon day licentiousness of Charles' court, descending through the inferior ranks of life, carried every thing before it but what was rooted and grounded in a living piety.f146
But the greatest work of Owen at this period was one which we leave its elaborate title to describe, -- "A Discourse concerning the Holy Spirit; in which an account is given of his name, nature, personality, dispensation, operations, and effects. His whole work in the Old and New Creation is explained; the doctrine concerning it vindicated from opposition and reproaches. The nature and necessity also of Gospel holiness, the difference between grace and morality, or a spiritual life to God in evangelical obedience and a course of moral virtues, is stated and explained." The better part of two centuries have elapsed since this work of Owen's was given to the world, and yet no English work on the same vital subject has approached it in exhaustive fullness.f147 Wilberforce owns his obligations to it as one of his great theological textbooks; and Cecil declares that it had been to him "a treasure-house" of divinity.f148 It was not merely the two common extremes of error that Owen grappled with in this masterly treatise, -- that of the enthusiasts who talked of the inward light and of secret revelations, and that of the Socinians who did not believe that there was any Holy Ghost, and of whose scanty creed it has been severely said, that it is not likely often to become the faith of men of genius. There was a third class of waters at that time, from whom Owen apprehended more danger than either, -- men who, in their preaching, dwelt much upon the credentials of the Bible, but little upon its truths, -- who would have defended even the doctrine of the Holy Spirit as an article of their creed, and at the same time would have derided all reference to the actual work of divine grace upon a human heart as the "weak imagination of distempered minds." Much of Owen's treatise has reference to these accommodating and courtly divines, and is, in fact, a vindication of the reality of the spiritual life. He is not always able to repress his satire against these writers. Some of them had complained that they were reproached as "rational divines;" to which he replied, that if they were so reproached, it was, so far as he could discern, as Jerome was beaten by an angel for being a Ciceronian (in the judgment of some), very undeservedly.f149
84
Few glimpses are given us of Owen's domestic history; but it appears that, in January 1676, he was bereaved of his first wife. One of his early biographers says that she "was an excellent and comely person, very affectionate towards him, and met with suitable returns."f150 He remained a widower for about eighteen months, when he married a lady of the name of Michael, the daughter of a family of rank in Dorsetshire, and the widow of Thomas D'Oyley, Esq. of Chiselhampton, near Stadham. This lady brought Dr. Owen a considerable fortune; which, with his own property, and a legacy that we left him about the same time by his cousin, Martyn Owen, made his condition easy, and even affluent, so that he was able to keep a carriage during his remaining years. On all which Anthony Wood remarks, with monkish spite, that "Owen took all occasions to enjoy the comfortable importances of this life."f151
Many symptoms were now beginning to make it evident that Owen's public career was drawing to a close. The excitements and anxieties of a most eventful life, and the fatigues of severe study, were making themselves visible in more than one disease. Asthma afflicted him with such severity as often to unfit him for preaching; and stone, the frequent and agonizing disease of studious men in those times, gave no uncertain signs of its presence. In these circumstances it became necessary to obtain assistants, both in the pastorate of the church in Leaderthall street, and also to act as his amanuenses in preparing his remaining works for the press among those who, for brief periods, were thus connected with him, we meet with the names of two persons of rather remarkable history, -- Robert Ferguson, who, beginning his life as a minister, became at length a political intriguer and pamphleteer, and, after undertaking some perilous adventures in the cause of William, ultimately became a Jacobite, and ended his eccentric and agitated course with more of notoriety than of honor; and Alexander Shields, a Scotch man, whose antipathy to Prelacy was surpassed by his piety, and whose name Scottish Presbyterians still venerate as the author of the "Hind let Loose."f152 These two probably labored with Owen principally in the capacity of amanuenses; but the amiable and excellent David Clarkson shared with him the duties of the pastorate, and rejoiced to divide the anxieties and toils, and soothe the declining years, of the illustrious Puritan. Clarkson evidently won the generous admiration of Baxter; and Dr. Bates beautifully spoke of him as
85
"a real saint, in whom the living spring of grace in his heart diffused itself in the veins of his conversation. His life was a silent repetition of his holy discourses."f153
With the help of his amanuenses, Owen completed and published, in 1677, "The Doctrine of Justification by Faith, through the Imputation of the Righteousness of Christ, Explained, Confirmed, and Vindicated," -- a work in which all the ratiocinative strength and command of resources of his best controversial days appear undiminished. We concur, indeed, to a certain extent, in the censure which has been charged against that part of it which treats of the nature of justifying faith, as tending to perplex a subject whose very simplicity makes explanation equally impossible and unnecessary. The censure, however, ought not to be confined to Owen; for on the subject of faith the Puritan divines, with their scholastic distinctions, were far inferior to the theologians of the Reformation. The great difficulty about faith is not a metaphysical but a moral one; and there is truth in the observation, that elaborate attempts to describe it are like handling a beautiful transparency, whose luster disappears whensoever it is touched.
This great work was probably the ripened fruit of many years of thought But as we examine the productions of Owen during the few remaining years of his life, it is easy to discover that they belonged principally to three classes, and two of those especially, owed their origin to events that were occurring around him, and to dangerous tendencies which his ever-vigilant eye was quick to discover. First, there were his various writings against Popery, such as his "Church of Rome no Safe Guide;" his "Brief and Impartial Account of the Protestant Religion;" and, in some degree also, his "Humble Testimony to the Goodness of God in his Dealing with Sinful Churches and Nations." In all of these we hear the watchman answering, "What of the night?" He is alive to the sympathies of Charles and his court with Popery, -- to the readiness of not a few in the Church of England to move in the direction of Rome, -- to the avowed so Romanism of the Duke of York, and his possible succession to the throne, -- and to the dangers to religion, to liberty, and to every thing meet dear to man, which these lowering evils portended. The wisdom and foresight of Dr. Owen in many parts of these writings, which we now read
86
in the light of subsequent events, strike us with surprise, often with admiration.
In addition to beholding the Protestants duly inspirited and alarmed on the subject of Popery, Owen longed to see all alienations and divisions among them dispelled, and the various parts of the great Protestant community so united and mutually confiding, as to be prepared to resist their common adversary. Not that he was the less convinced of the necessity and duty of separation from the Episcopal Church; for in a controversy with Stillingfleet, into which an ungenerous assault of that able Churchman drew him, he had produced one of his best defenses of Nonconformity;f154 but he felt a growing desire, both to see the real differences between the venous branches of the Nonconformist family reduced to their true magnitude, and, in spite of the differences that might, after all, remain, to behold them banded together in mutual confidence and united action. His work on "Union among Protestants" was written with this wise and generous design; and this, we are persuaded, was one of the chief ends contemplated by another work, -- his "Inquiry into the Origin, Nature, Institution, Power, Order, and Communion of Evangelical Churches"f155 We are quite aware that some have represented this highly valuable treatise as a recantation of Dr. Owen's views on church polity, and a return to those Presbyterian sentiments with which he had entered on his public life; but an examination of the treatise, we think, will make it evident that this was not in Owen's thoughts, and that his aim was rather to show how far he could come to meet the moderate Presbyterian, and to lay down a platform on which united action, in those times of trouble and of perils, which all division aggravated, could consistently take place. Accordingly we find him, while admirably describing the true nature of a Gospel church, as a society of professed believers, and refusing to any man or body of men "all power of legislation in or over the church," avowing it as his conviction, that "the order of the officers which was so early in the primitive church, -- viz. of one pastor or bishop in one church, assisted in rule and all holy ministrations with many elders, teaching or ruling only, -- does not so overthrow church order as to render its rule or discipline useless." And in reference to the communion of churches, while repudiating every thing like authoritative interference and dictation on the part of any church or assembly of rulers, he holds that "no church is so
87
independent that it can always, and in all cases, observe the duties it owes to the Lord Christ and the church catholic, by all those powers which it is able to act in itself distinctly, without conjunction of others; and the church which conies its duty to the acts of its own assemblies, cuts itself off from the external communion of the church catholic." He holds that "a synod convened in the name of Christ, by the voluntary consent of several churches concerned in mutual communion, may declare and determine of the mind of the Holy Ghost in Scripture, and decree the observation of things true and necessary, because revealed and appointed in the Scripture." And farther, that "if it be reported or known, by credible testimony, that any church has admitted into the exercise of divine worship any thing superstitious or vain, or if the members of it walk, like those described by the apostle, <500318>Philippians 3:18,19, unto the dishonor of the Gospel and of the ways of Christ, the church itself not endeavoring its own reformation and repentance, other churches walking in communion therewith, by virtue of their common interest in the glory of Christ and honor of the Gospel, after more private ways for its reduction, as opportunity and duty may suggest unto their elders, ought to assemble in a synod for advice, either as to the use of farther means for the recovery of such a church, or to withhold communion from it in case of obstinacy in its evil ways" We do not attempt to measure the distance between these principles and the Presbyterianism of Owen's day, or the diminished distance between them and the modified Presbyterianism of our own; but we state them, with one of Owen's oldest biographers, as an evidence of his "healing temper in this matter;"f156 and we even venture to suggest whether, at some future period of increased spirituality and external danger, they may not form the basis of a stable and honorable union among the two great evangelical sections of modern Nonconformists
But besides the outward dangers to Protestantism, which made Owen so eager for union among his friends, we discover another and more interesting explanation still in the increased occupation of his mind with the great central truths of the Gospel, and his growing delight in them. The minor distinctions among Christians come to be seen by us in their modified proportions, when we have taken our place within the inner circle of those great truths which constitute the peculiar glory and power of Christianity; and this inner and more radiant circle formed more and more the home of
88
Dr. Owen's heart. This is evident from the three great doctrinal and devotional works which were produced by him at this period, and which we have yet to name.
First, there appeared his "Christologia, or Declaration of the Glorious Mystery of the Person of Christ, God and man, with the infinite wisdom, love, and power of God in the constitution thereof. As also, of the grounds and reasons of his incarnation; the nature of his ministry in heaven; the present state of the church above thereon; and the use of his person in religion," etc. The root from which the whole discourse springs, is the memorable declaration of our Lord to Peter, <401618>Matthew 16:18,
"And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it:"
-- a declaration in which Owen finds three great truths, whose illustration forms the substance of the volume; -- that the person of Christ is the foundation of his church; that opposition will be made by the powers of earth and hell to the church, as built on the person of Christ; and that the church built on the person of Christ shall never be separated from it or destroyed. It is easy to see what a rich field of doctrinal statement, learned illustration, and devout reflection, is opened for Owen's mind in these themes; and he expatiates in it with all the delight of a mind accustomed to high and heavenly communion. It is pleasing to mark how he casts off the cumbrous armor of a sometimes too scholastic style, that had kept him down in some of his earlier treatises; and, rising from the simply didactic into the devotional, aims to catch joyful glimpses of the glory that is soon to be revealed. Then followed his heart-searching, heart-inspiring treatise on "The Grace and Duty of being Spiritually-minded," first preached to his own heart, and then to a private congregation; and which reveals to us the almost untouched and untrodden eminences on which Owen walked in the last years of his pilgrimage, -- eminences for reaching which, it has been said by one of the humblest and holiest of men of our own times, "it would almost appear indispensable that the spiritual life should be nourished in solitude; and that, afar from the din, and the broil, and the tumult of ordinary life, the candidate for heaven should give himself up to the discipline of prayer and of constant watchfulness."f157
89
The last production of Owen's pen was his "Meditations and Discourses on the glory of Christ"f158 It embodies the holy musings of his latest days, and in many parts of it seems actually to echo the presses of the heavenly worshippers. We may apply to Owen's meditations, as recorded in this book, the words of Bunyan in reference to his pilgrim, -- "Drawing near to the city, he had yet a more perfect view thereof." It is a striking circumstance, that each of the three great Puritan divines wrote a treatise on the subject of heaven, and that each had his own distinct aspect in which he delighted to view it. To the mind of Baxter, the most prominent idea of heaven was that of rest; and who can wonder, when it is remembered that his earthly life was little else than one prolonged disease? -- to the mind of Howe, ever aspiring after a purer state of being, the favorite conception of heaven was that of holy happiness; -- while to the mind of Owen, heaven's glory was regarded as consisting in the unveiled manifestation of Christ. The conceptions, though varied, are all true; and Christ, fully seen and perfectly enjoyed, will secure all the others. Let us now trace the few remaining steps that conducted Owen into the midst of this exceeding weight of glory.
We have already mentioned Lord Wharton, as one of those noblemen who continued their kindness to the Nonconformists in the midst of all their troubles. His country residence at Woburn, in Buckinghamshire, afforded a frequent asylum to the persecuted ministers; just as we find the castles of Mornay and De Plessis in France opened by their noble owners as a refuge to the Huguenots.
During his growing infirmities, Owen was invited to Woburn, to try the effect of change of air; and also that others of his persecuted brethren, meeting him in this safe retreat, might enjoy the benefit of united counsel and devotion. It appears that while here his infirmities increased upon him, and that he was unable to return to his flock in London at the time that he had hoped; and a letter written to them from this place, gives us so vivid a reflection of the anxieties of a period of persecution, and so interesting a specimen of Owens fidelity and affection to his people, in the present experience of suffering, and in the dread of more, that we have peculiar delight in interweaving it with our narrative: -- [begin of letter]
90
"Beloved In The Lord, -- Mercy, grace, and peace be multiplied to you from God our Father, and from our Lord Jesus Christ, by the communication of the Holy Ghost. I thought and hoped that by this time I might have been present with you, according to my desire and resolution; but it has pleased our holy gracious Father otherwise to dispose of me, at least for a season. The continuance of my painful infirmities, and the increase of my weaknesses, will not allow me at present to hope that I should be able to bear the journey. How great an exercise this is to me, considering the season, he knows, to whose will I would in all things cheerfully submit myself. But although I am absent from you in body, I am in mind, affection, and spirit, present with you, and in your assemblies; for I hope you will be found my crown and rejoicing in the day of the Lord; and my prayer for you night and day is, that you may stand fast in the whole will of God, and maintain the beginning of your confidence without wavering, firm unto the end. I know it is needless for me, at this distance, to write to you about what concerns you in point of duty at this season, that work being well supplied by my brother in the ministry; you will give me leave, out of my abundant affections towards you, to bring some few things to your remembrance, as my weakness will permit.
"In the first place, I pray God it may be rooted and fixed in our minds, that the shame and loss we may undergo for the sake of Christ and the profession of the Gospel is the greatest honor which in this life we can be made partakers of. So it was esteemed by the apostles, -- they rejoiced that they were counted worthy to suffer shame for his name's sake. It is a privilege superadded to the grace of faith, which all are not made partakers of. Hence it is reckoned to the Philippians in a peculiar manner, that it was given to them, not only to believe in Christ, but also to suffer for him, -- that it is far more honorable to suffer with Christ than to reign with the greatest of his enemies. If this be fixed by faith in our minds, it will tend greatly to our encouragement. I mention these things only, as knowing that they are more at large pressed on you.
"The next thing I would recommend to you at this season, is the increase of mutual love among yourselves; for every trial of our
91
faith towards our Lord Jesus Christ is also a trial of our love towards the brethren. This is that which the Lord Christ expects from us, namely, that when the hatred of the world does openly manifest and act itself against us all, we should evidence an active love among ourselves. If there have been any decays, any coldness herein, if they are not recovered and healed in such a season, it can never be expected. I pray God, therefore, that your mutual love may abound more and more in all the effects and fruits of it towards the whole society, and every member thereof. You may justly measure the fruit of your present trial by the increase of this grace among you; in particular, have a due regard to the weak and the tempted, that that which is lame may not be turned out of the way, but rather let it be healed.
"Furthermore, brethren, I beseech you, hear a word of advice in case the persecution increases, -- which it is like to do for a season. I could wish that, because you have no ruling elders, and your teachers cannot walk about publicly with safety, that you would appoint some among yourselves, who may continually, as their occasions will admit, go up and down, from house to house, and apply themselves peculiarly to the weak, the tempted, the fearful, -- those that are ready to despond or to halt, and to encourage them in the Lord. Choose out those to this end who are endued with a spirit of courage and fortitude; and let them know that they are happy whom Christ will honor with this blessed work. And I desire the persons may be of this number who are faithful men, and know the state of the church; by this means you will know what is the frame of the members of the church, which will be a great direction to you, even in your prayers. Watch, now, brethren, that, if it be the will of God, not one soul may be lost from under your care. Let no one be overlooked or neglected; consider all their conditions, and apply yourselves to all their circumstances
Finally, brethren, that I be not at present farther troublesome to you, examine yourselves as to your spiritual benefit which you have received, or do receive, by your present fears and dangers, which will alone give you the true measure of your condition; for if
92
this tends to the exercise of your faith, and love, and holiness, if this increases your valuation of the privileges of the Gospel, it will be an undoubted token of the blessed issue which the Lord Christ will give unto your troubles. Pray for me, as you do; and do it the rather, that, if it be the will of God, I may be restored to you, -- and if not, that a blessed enhance may be given to me into the kingdom of God and glory. Salute all the church in my name. I take the boldness in the Lord to subscribe myself your unworthy pastor, and your servant for Jesus' sake,
J. Owen.
"P.S. I humbly desire you would in your prayers remember the family where I am, from whom I have received, and do receive, great Christian kindness. I may say, as the apostle of Onesiphorus, `The Lord give to them that they may find mercy of the Lord in that day, for they have often refreshed me in my great distress.'" [end of letter]
His infirmities increasing, he soon after removed from London to Kensington, for country air; occasionally, however, he was able still to visit London; and an incident which happened to him on one of these visits presents us with another picture of the times. As he was driving along the Strand, his carriage was stopped by two informers, and his horses seized. Greater violence would immediately have followed, had it not been that Sir Edmund Godfrey, a justice of the peace, was passing at the time, and seeing a mob collected round the carriage, asked what was the matter? On ascertaining the circumstances, he ordered the informers, with Dr. Owen, to meet him at the house of another justice of the peace on an appointed day. When the day came, it was found that the informers had acted so irregularly, that they were not only disappointed of their base reward, but severely reprimanded and dismissed. Thus once more did Owen escape as a bird from the snare of the fowler.
Retiring still farther from the scenes of public life, Owen soon after took up his abode in the quiet village of Ealing, where he had a house of his own and some property. Only once again did persecution hover over him, and threaten to disturb the sacredness of his declining days, by seeking to involve him and some other of the Nonconformists in the Rye House plot;
93
but the charge was too bold to be believed, and God was about, ere long, to remove him from the reach of all these evils, and to hide him in his pavilion, from the pride of man and from the strife of tongues. Anthony Wood has said of Owen that "he did very unwillingly lay down his head and die," but how different was the spectacle of moral sublimity presented to the eyes of those who were actual witnesses of the last days of the magnanimous and heavenly-minded Puritan! In one of his latest writings, when referring to the near approach of the daily expected and earnestly desired hour of his discharge from all farther serve in this world, he had said, "In the continual prospect hereof do I yet live, and rejoice; which, among other advantages unspeakable, has already given me an inconcernment in those oppositions which the passions or interests of men engage them in, of a very near alliance unto, and scarce distinguishable from, that which the grave will afford." And all the exercises of his deathbed were the prolonged and brightening experience of what he here describes. In a letter to his beloved friend Charles Fleetwood, on the day before his death, he thus beautifully expresses his Christian affection, and his good hope through grace: -- [begin of letter]
"Dear Sir, -- Although I am not able to write one word myself, yet I am very desirous to speak one word more to you in this world, and do it by the hand of my wife. The continuance of your entire kindness, knowing what it is accompanied withal, is not only greatly valued by me, but will be a refreshment to me, as it is, even in my dying hour. I am going to Him whom my soul has loved, or rather who has loved me with an everlasting love, -- which is the whole ground of all my consolation. The passage is very irksome and wearisome, through strong pains of various sorts, which are all issued in an intermitting fever. All things were provided to carry me to London today, according to the advice of my physicians; but we are all disappointed by my utter disability to undertake the journey. I am leaving the ship of the church in a storm; but whilst the great Pilot is in it, the loss of a poor under-rower will be inconsiderable. Live, and pray, and hope, and wait patiently, and do not despond; the promise stands invincible, that He will never leave us, nor forsake us. I am greatly afflicted at the distempers of your dear lady; the good Lord stand by her, and support and
94
deliver her. My affectionate respects to her, and the rest of your relations, who are so dear to me in the Lord. Remember your dying friend with all fervency. I rest upon it that you do so, and am yours entirely,
J. Owen."
[end of letter]
The first sheet of his "Meditations on the Glory of Christ" had passed through the press under the superintendence of the Rev. William Payne, a Dissenting minister at Saffron Waldon, in Essex; and on that person calling on him to inform him of the circumstance on the morning of the day he died, he exclaimed, with uplifted hands, and eyes looking upwards,
"I am glad to hear it; but, O brother Payne! the long wished-for day is come at last, in which I shall see that glory in another manner than I have ever done, or was capable of doing, in this world."f159
Still it was no easy thing for that robust frame to be broken to pieces, and to let the struggling spirit go free. His physicians, Dr. Cox and Sir Edmund King, remarked on the unusual strength of that earthly house which was about to be dissolved; while his more constant attendants on that consecrated hour were awe-struck by the mastery which his mighty and heaven-supported spirit maintained over his physical agonies
"In respect of sicknesses, very long, languishing, and often sharp and violent, like the blows of inevitable death, yet was he both calm and submit under all."f160
At length the struggle ceased; and with eyes and hands uplifted, as if his last act was devotion, the spirit of Owen passed in silence into the world of glory. It happened on the 24th of August 1683, the anniversary of St. Bartholomew's Day; -- a day memorable in the annals of the Church of Christ, as that in which the two thousand Nonconformist confessors had exposed themselves to poverty and persecution at the call of conscience, and in which heaven's gates had been opened wide to receive the martyred Protestants of France. Eleven days afterwards, a long and mournful procession, composed of more than sixty noblemen, in carriages drawn by six horses each, and of many others in mourning coaches and on horseback,
95
silently followed the mortal remains of Owen along the streets of London, and deposited them in Bunhill-fields, -- the Puritan necropolis.f161
"We have had a light in this candlestick," said the amiable David Clarkson, on the Sabbath following; "we have had a light in this candlestick, which did not only enlighten the room, but gave light to others far and near: but it is put out. We did not sufficiently value it. I wish I might not say that our sins have put it out. We had a special honor and ornament, such as other churches would much prize; but the crown has fallen from our heads, -- yea, may I not add, `Woe unto us, for we have sinned?'"f162
Dr. Owen had only reached the confines of old age when he died; but the wonder is, that a life of such continuous action and severe study had not sooner burned out the lamp. It may be remarked of him, as Andrew Fuller used to say of himself, that "he possessed a large portion of being." He is said to have stooped considerably during the later years of his life; but when in his full vigor, his person was tall and majestic, while there was a singular mixture of gravity and sweetness in the expression of his countenance. His manners were courteous; his familiar conversation, though never deficient in gravity, was pleasantly seasoned with wit; and he was admired by his friends for his remarkable command of temper under the most annoying provocations, and his tranquil magnanimity in the midst of all the changes of fortune to which, in common with all his great Puritan contemporaries, he was exposed.
"His general frame was serious, cheerful, and discoursive, -- his expressions savoring nothing of discontent, much of heaven and love to Christ, and saints, and all men; which came from him so seriously and spontaneously, as if grace and nature were in him reconciled, and but one thing."f163
Such is the portrait of Owen that has descended to us from those who best "knew his manner of life;" and our regret is all the greater, that we are constrained to receive the description in this general form, and that biography has opened to us so few of those glimpses of his domestic and social life which would have enabled us to "catch the living manners as they rose," and to fill up for ourselves the less strongly defined outlines of his character.
96
Our business, however, is more with Dr. Owen in his various public relations, and it seems to be a fit conclusion of this Memoir, that we should now attempt, in a few closing paragraphs, to express the estimate which a review of his conduct in these relations warrants us to form of his character. One of the most natural errors into which a biographer is in danger of being betrayed, is that of asserting the superiority of the individual who has been the subject of his memoir to all his contemporaries; and it would probably require no great stretch of ingenuity or eloquent advocacy to bring out Dr. Owen as at least "primus inter pares." In finding our way, however, to such conclusions, almost every thing depends on the particular excellence on which we fix as our standard of judgment; and we are persuaded that were we allowed to select a separate excellence in each case our standard, we could bring out each of the three great Puritans as, in his turn, the greatest. Let impressive eloquence in the pulpit and ubiquitous activity out of it be the standard, and all this crowned with successes truly apostolical, and must not every preacher of his age yield the palm to Richard Baxter? Or let our task be to search for the man in that age of intellectual giants who was most at home in the philosophy of Christianity, whose imagination could bear every subject he touched upwards into the sunlight, and cover it with the splendors of the firmament, and would we not lay the crown at the feet of the greatly good John Howe? But let the question be, who among all the Puritans was the most remarkable for his intimate and profound acquaintance with the truths of revelations who could shed the greatest amount of light upon a selected portion of the Word of God, discovering its hidden riches, unfolding its connections and harmonies, and bringing the most abstruse doctrines of revelation to bear upon the conduct and the life who was the "interpreter, one amongst a thousands" or let other excellencies that we are about to specify be chosen as the standard, and will not the name of Dr. Owen, in this case, obtain an unhesitating and unanimous suffrage? Such a mode, therefore, of expressing our estimate is not only invidious, but almost certain to fail, after all, in conveying a distinct and accurate conception of the character we commend. We prefer, therefore, to contemplate Dr. Owen in his principal relations and most prominent mental features, and to paint a portrait without fashioning an idol.
97
The first excellence we have to name is one in regard to which, we are persuaded, the modern popular estimate has fallen considerably below the truth. We refer to the qualities of Owen as a preacher. No one who is familiar with his printed sermons, and has marked the rich ore of theology with which they abound, will refuse to him the praise of a great sermon-maker; but this gift is not always fold united in the same person with that other excellence which is equally necessary to constitute the preacher, -- the power, namely, of expressing all the sentiment and feeling contained in the words by means of the living voice. And the general impression seems to be, that Dr. Owen was deficient in this quality, and that his involved sentences, though easily overlooked in a composition read in secret, must, without the accompaniments of a most perfect delivery, have been fatal to their effect upon a public audience. It is even supposed that his intellectual habits must have been unfavorable to his readiness as an orator, and that wile, like Addson, he had abundance of gold in the bank, he was frequently at a loss for ready money. But Owen's contemporaries report far differently; and the admiring judgment of some of them is the more to be relied on, that, as in the case of Anthony Wood, it was given with a grudge. Their descriptions, indeed, would lead us to conclude his eloquence was of the persuasive and insinuating, rather than, like Baxter's, of the impassioned kind, -- the dew, and not the tempest; but in this form of eloquence he appears to have reached great success. His amiable colleague, Mr. Clarkson, speaking of "the admirable facility with which he could discourse on any subject," describes him as "never at a loss for language, and better expressing himself extempore than others with premeditation;" and retaining this felicity of diction and mastery of his thoughts "in the presence even of the highest persons in the nation." We have already had occasion to quote Wood's representation of Owen's oratory, as "moving and winding the affections of his auditory almost as he pleased;"f164 and a writer of great judgment and discrimination, who had often heard Owen preach, speaks of him as "so great an ornament to the pulpit, that, for matter, manner, and efficacy on the hearers, he represented indeed an ambassador of the Most High, a teacher of the oracles of God. His person and deportment were so genteel and graceful, that rendered him when present as affecting, or more than his works and fame when absent. This advanced the luster of his internal excellencies, by shining through so bright a lantern."
98
Indeed, the sermons of Owen and his compeers, not only compel us to form a high estimate of the preachers, but of the hearers of those times, who could relish such strong meat, and invite its repetition. And seldom perhaps on earth has a preacher been called to address more select audiences than Owen. We do not now refer to the crowding multitudes that hailed his early ministry at Fordham and Coggeshall, or to those little secret audiences meeting in upper chambers, to whom truth was whispered rather than proclaimed, but to those high intellects that were wont to assemble around him at Oxford, and to those helmeted warriors and heroes of the commonwealth, who, on days of public fasting and thanksgiving, or on high occasions of state, would stand in groups to hear the great Puritan discourse. Many of these earnest souls were no sciolists in dignity themselves, and had first drawn their swords to secure the liberty of prophesying and uncontrolled freedom of worship. We should form a very imperfect estimate of the character of Dr. Owen, and of the beneficent influence which he exerted, did we not advert to his greatness as a man of affairs. In this respect we need have no hesitation in asserting his superiority to all the Puritans Attached from principle to that great party whose noble mission it was to assert and to vindicate the rights of conscience and freedom of worship, he soon rose to be its chief adviser on all occasions of great practical exigency. He combined in a remarkable degree that clear perception and firm grasp of great abstract principles, that quick discernment of character and detection of hidden motive in others, which acts in some men with all the promptitude and infallibility of instinct, -- that fertility of resources, that knowledge of the times for vigorous action and of the times in which to economize strength, which, when found in great prominence and happy combination in the politician, fit him for the high duties of statesmanship. He was the man who, by common consent, was called to the helm in a storm. Baxter was deficient in more than one of those qualities which are necessary to such a post; while his ardent nature would, on some occasions, have betrayed him into practical excesses, and at other times his love of nice and subtle distinction would have kept him discussing when he should have been acting; -- while Howe's elevation above the affairs of daily life, his love of solitude, which made him almost wish even to die alone in some unfrequented wood, or on the top of some far remote mountain, disinclined, if it did not unfit him, for the conduct of public affairs. But Owen's singular excellence in this
99
respect was early manifested, -- and to no eye sooner than to that of Cromwell. We have seen him inviting his counsels on the affairs of Dublin University; taking him with him to Scotland, not only as his chaplain, but as his adviser in the affairs of that campaign, when he found it more difficult to manage its theologians than to conquer its armies; and at length intrusting to him the arduous and almost desperate enterprise of presiding over Oxford, and raising it from its ruins. And throughout more than thirty years of the long struggle of the Puritans and Nonconformists, he was the counselor and presiding mind, to whom all looked in the hour of important action and overwhelming difficulty.
Some have accused Owen and other Nonconformists of his age as too political for their office. But who made them such? Was it not the men who were seeking to wrest from them their dearest civil rights, and to make it a crime to worship God according to their consciences? With such base ingenuity of reproach were the Huguenots of France accused of holding secret meetings, after they had been forbidden to meet in public. It was no small part of Owen's praise, that he saw and obeyed the necessity of his position; and that perhaps, of all the Puritans of his age, he was the most quick to "observe the signs of the times, and to know what Israel ought to do." This is the estimate we should be disposed to form from a simple retrospect of the facts of our narrative; but it appears to have been the judgment which some of the best of Owen's contemporaries were not slow to express. In that admirable letter to Baxter from which we have already quoted, referring more particularly to Owen's vice-chancellorship, the writer says, "And though his years, piety, principles, and strait discipline, with the interest he adhered to, affected many of the heads and students with contempt, envy, and enmity at the first; his personal worth, obliging deportment, and dexterity in affairs that concerned him in that station, so mastered all, that the university grew not only content with, but proud of such a vice-chancellor. And, indeed, such were his temper and accomplishments, that whatever station or sort of men his lot, choice, or interest, should place him in or among, it were no small wonder that he were not uppermost: -- that was his proper sphere, which those with whom he was concerned generally courted him into, and few envied or rivaled."
100
But the aspect in which we most frequently think of Owen, and from which our highest estimate of him is formed, is that of a theological writer. Even the mere material bulk of his works fills us with surprise; and when we consider the intensely active life which Owen led, their production strikes us as almost incredible. In Russell's editions together with the edition of his "Exposition" by Wright, his works fill no fewer than twenty-eight goodly octave volumes, though we almost sympathize with the feeling that the folio form, in which many of them originally appeared, more fitly represents their intellectual stature. "Hew down the pyramids," says Sir James Stephen, with a feeling which every lover of the old divinity will understand, --
"Hew down the pyramids into a range of streets! divide Niagara into a succession of water privileges! -- but let not the spirits of the mighty dead be thus evoked from their majestic shrines to animate the dwarfish structures of our bookselling generation."
It is only, however, when we have acquired some considerable familiarity with the contents of these volumes, and when we remember that on almost every one of the great controversies, -- such as the Armenian, the Socinian, the Popish, and the Episcopalian, -- he has produced works which, after the lapse of nearly two centuries, are still regarded by unanimous consent as masterpieces on the themes on which they treat, that we feel unhesitating confidence in placing the name of Owen among the first names of that age of amazing intellectual achievement. In some of his controversies he had to do with men of inferior ability, of whom it might be said, as of some of Fuller's opponents, that "they scarcely served him for a breakfast;" but in other controversies, such as that with Goodwin on the perseverance of the saints, he was called to grapple with some of the best and most accomplished men of his age. But he never quailed before any opponent. More than one of his works put an end to the controversy by driving his adversaries to despair; and only once -- viz., in his rash encounter with Walton -- did he retire undeniably vanquished from the field. It is unnecessary to repeat observations that have been made in the narrative on Owen's various works; but this seems to be the place at which to indicate what seem to have been the most distinguishing qualities of Owen as a theological writer.
101
Perhaps no better word could be found to express one of the most striking characteristics of Owen, than that which Mackintosh has used to describe the writings of Bentham, -- exhaustiveness. He goes through his subject "in the length thereof, and in the breadth thereof." It was his custom to read all the works that had been written on his particular subject, -- especially the writings of opponents, -- and then to path deliberately from point to point of his theme, and bring the whole concentrated light of Scripture to bear upon its elucidation and establishment. He leaves nothing to be added by one who shall follow in the same path, not even little gleanings at the corners of the field. -- We venture to describe another feature of Owen's works by the phrase, Theological conservatism. In an age remarkable for its intellectual excitement, which gave birth to all manner of extravagances in opinion, like the ocean in a storm, bringing to the surface monsters, and hydras, and chimeras dire, and then producing in due season a reaction into the shallows of Rationalism, Owen displayed no disposition to change. There is no writer in whose opinions throughout life there is more of consistency and unity. There is everywhere visible strong intellect and profound thought; but it is intellect, not sporting itself with novelties, and expending itself in presumptuous speculation, but reasoning out and defending what apostles taught, and feeling that there is enough in this to fill an angel's grasp. Various causes combined to work out this quality in Owen, especially his profound reverence for the authority of Scripture, leading him to travel over its ample field, but restraining him from passing beyond it; the influence of the truth upon his own heart, as a living power writing its divine witness within him; and also his vast learning, which enabled him to trace opinions to their source, and to detect in that which the ignorant and half-learned looked upon as a dazzling discovery, the resurrection of an exploded error, whose only novelty was in its name.
Allied to this, and in part accounting for it, was what we would style the devout Calvinism of Owen's cast of thought. Baxter and he held substantially the same truths, their views, even when they seemed the most divergent, differing in form and complexion more than in substance; but still it is evident that the two great men had each his distinct and favorite standing-point. With Baxter, the initial thought was man in need of a great restorative system; and this led him outwards and upwards, from
102
step to step of the Christian salvation. The initial thought with Owen was God in the past eternity devising a scheme of salvation through a Mediator; which he unfolded in its wondrous arrangements and provisions from age to age of the world, and whose glorious results were to continue to be enjoyed for ever and ever. This gave a comprehensiveness and an elevation to Owen's whole theology, and accounts in part for the fact that Baxter seems greatest when bearing upon the duties of the sinner, and calling him to repentance, -- "now or never;" while Owen comes forth in his greatest strength when instructing and building up those who have already believed.
And this suggests another of his most remarkable excellencies, -- the power, namely, of bringing the various doctrines of the Christian system, even the most abstruse, to bear, in the form of motive and consolation, upon the affections and active powers of our human nature. Great as Owen is when we see him as the gigantic polemic, putting forth his intellectual might in "earnestly contending for the faith once delivered unto the saints;" behave not seen him in all his greatness until, in such practical works as his treatise on the "Mortification of Sin in Believers," he brings the truth into contacts not so much with the errors of the heretic, as with the corruption and deceitfulness of the human heart. Then we have hesitated which most to admire, -- his intimate knowledge of the Word of God, or his profound acquaintance with the heart of man, or the skill with which he brings the one into vigorous and healing action upon the other; while all his great qualities, as the expositor of the Scriptures, as the defender of the faith, as the profound theologian, and as the wise practical instructor, have seemed to manifest themselves at once in single and united greatness, in that noble intellectual pyramid, his "Exposition of the Epistle to the Hebrews."
Yet some of the excellencies that we have named stand closely connected with Owen's chief defect, -- which is to be found in his manner, rather than in his matter. His wish to exhaust his particular theme has made him say every thing on a subject that could be said, and betrayed him into an occasional prolixity and discursiveness, the absence of which would have made his works far more popular, and far more useful. He wants perspective in composition, and does not seem to know the secret of touching on themes, without laboriously handling them. This, with an
103
occasionally involved and parenthetical style, has formed, as we conceive, the chief barrier to Owen's yet wider acceptance. The sentiment of Dr. Vaughan is a just one, that had the fluency and elegance of Bates been united to the massive thoughts of Owen, we should have had a near approach to the perfect theological writer. But let us admit this occasional defect; and let us even farther concede, that in other qualities he is not equal to others of the Puritans, -- that he is surpassed by Biter in point and energy, by Flavel in tenderness, by Howe in majesty, by both the Henries in proverb and epigram, by Bates in beautiful similitudes; -- still, where shall we find, in the theological voters of his own or of any age, so much of the accumulated treasures of a sanctified learning, -- of the mind of God clearly elucidated and invincibly defended, -- of profound and massive thought? His works are like a soil which is literally impregnated with gold, and in which burnished masses of the virgin ore are sure to reward him who patiently labours in it. John Owen belonged to a class of men who have risen from age to age in the church, to represent great principles, and to revive in the church the life of God. The supreme authority of the Scriptures in all matters of religion, -- the headship of Christ, -- the rights of conscience, -- religion as a thing of spirit, and not of form, resulting from the personal belief of certain revealed truths, and infallibly manifesting itself in a holy life, -- the church as a society distinct from the world;- -these principles, often contended for in flames and blood, were the essence of that Puritanism which found one of its noblest examples in Owen. Puritanism, it has been finely said, was the feeling of which Protestantism was the argument. But even then, it was an old spirit under a new name, which, heaven-enkindled, has ever borne the two marks of its celestial origin, in blessing the world and being persecuted by it. It was the spirit which breathed in the collards of Germany; in the Hussites of Bohemia, -- in those saints, who
"On the Alpine mountains cold, Kept God's truth so pure of old, When all our fathers worshipp'd
stocks and stones;"
in the Huguenots of France; and in the stern Scottish Covenanters; -- and which God has sometimes sent down since, like a benignant angel, when the church at any time has begun to stagnate in a cold orthodoxy, to trouble the waters of the sanctuary, that the lame might be healed. It is a
104
spirit which the inert orthodoxy and the superficial evangelism of the church even now greatly needs to have breathed into it from heaven. And the labourious and prayerful study of the writings of the Puritans might do much to restore it. Only let the same truths be believed with the same faith, and they will produce the same men, and accomplish the same intellectual and moral miracles. A due appreciation of the most pressing wants of our age, and a timely discernment of its most serious perils, would draw from us the prayer which is said to have once escaped the lips even of the cold and calculating Erasmus, --
"O, SIT ANIMA MEA CUM PURITANIS ANGLICANIS!"
105
APPENDIX TO THE LIFE OF DR OWEN
1. EPITAPH ON HIS MONUMENT
Epitaph inscribed on the Monument of Dr. Owen in Bunhill-fields
John Owen, D.D., born in the county of Oxford, the son of an eminent minister, himself more eminent, and worthy to be enrolled among the first divines of the age; furnished with human literature in all its kinds, and in its highest degrees, he called forth all his knowledge in an orderly train to serve the interests of religion, and minister in the sanctuary of his God. In divinity, practice, polemic, and casuistical, he excelled others, and was in all equal to himself. The Arminian, Socinian, and Popish errors, those hydras, whose contaminated breath and deadly poison infested the church, he, with more than Herculean labor, repulsed, vanquished, and destroyed. The whole economy of redeeming grace, revealed and applied by the Holy Spirit, he deeply investigated, and communicated to others, having first felt its divine energy, according to its draught in the holy Scriptures, transfused into his own bosom. Superior to all terrene pursuits, he constantly cherished, and largely experienced, that blissful communion with Deity he so admirable describes in his writings. While on the road to heaven, his elevated mind almost comprehended its full glories and joys. When he was consulted on cases of conscience, his resolutions contained the wisdom of an oracle. He was a scribe every way instructed in the mysteries of the kingdom of God. In conversation he held up to many, in his public discourses to more, in his publications from the press to all, who were set out for the celestial Zion, the effulgent lamp of evangelical truth, to guide their steps to immortal glory. While he was thus diffusing his divine light, with his own inward sensations, and the observations of his afflicted friends, his earthly tabernacle gradually decayed, till at length his deeply-sanctified soul, longing for the fruition of its God, quitted the body. In younger age, a most comely and majestic form; but in the latter stages of life, depressed by constant infirmities, emaciated with frequent diseases, and above all crushed under the weight of intense and unremitting studies, it became an incommodious mansion for the vigorous exertions of the spirit in the service of its God. He left the world on a day dreadful to
106
the church by the cruelties of men, but blissful to himself by the plaudits of his God, August 24, 1683, aged 67.
2. SOME LETTERS
The following Letters embrace all the Correspondence of Dr. Owen which has been preserved, and is of any importance
To M. Du Moulin:
Sir, -- I have received your strictures upon our Confession, wherein you charge it with palpable contradiction, nonsense, enthusiasm, and false doctrine, -- that is, all the evils that can be crowded into such a writing; and I understand, by another letter since, that you have sent the same paper to others, -- which is the sole cause of the return which I now make to you; and I beg your pardon in telling you, that all your instances are your own mistakes, or the mistakes of your friend, as I shall briefly manifest to you. First, you say there is a plain contradiction between chap. 3 art. 6, and chap. 30 art. 2. In the first place it is said, "None but the elect are redeemed;" but in the other it is said, "The sacrament is a memorial of the one offering of Christ upon the cross for all." I do admire to find this charged by you as a contradiction; for you know full well that all our divines who maintain that the elect only were redeemed effectually by Christ, do yet grant that Christ died for all, in the Scripture sense of the word, -- that is, some of all sorts, -- and never dreamt of any contradiction in their assertion. But your mistake is worse; for in chap. 30 art. 2, which you refer to, there is not one word mentioned of Christ's dying for all; but that the sacrifice which he offered was offered once for all, -- which is the expression of the apostle, to intimate that it was but once offered, in opposition to the frequent repetitions of the sacrifices of the Jews. And pray, if you go on in your translation, do not fall into a mistake upon it; for in the very close of the article it is said, "That Christ's only sacrifice was a propitiation for the sins of all the elect." The words you urge out of 2<610201> Peter 2:1, are not in the text: they are, by your quotation, "Denied him that had redeemed them;" but it is, "Denied the sovereign Lord which had bought them;" -- which words have quite another sense. Something you quote out of chap. 6 art. 6, where I think you suppose we do not distinguish between the "reatus" and "macula" of
107
sin; and do think that we grant the defilement of Adam's person, and consequently of all intermediate propagations, to be imputed unto us. Pray, sir, give me leave to say, that I cannot but think your mind was employed about other things when you dreamt of our being guilty of such a folly and madness; neither is there any one word in the Confession which gives countenance unto it. If you would throw away so much time as to read any part of my late discourse about justification, it is not unlikely but that you would see something of the nature of the guilt of sin, and the imputation of it, which may give you satisfaction. In your next instance, which you refer unto chap. 19 art. 3, by some mistake (there being nothing to the purpose in that place), you say, "It is presupposed that some who have attained age may be elected, and yet have not the knowledge of Jesus Christ; which is a pure enthusiasm, and is contrary to chap. 20 art. 2. "Why, sir! that many who are eternally elected, and yet for some season -- some less, some longer -- do live without the knowledge of Christ, until they are converted by the Word and Spirit, is not an enthusiasm; but your exception is contrary to the whole Scripture, contrary to the experience of all days and ages, overthrows the work of the ministry, and is so absurd to sense, and reason, and daily experience, that I know not what to say to it; only, I confess that if, with some of the Armenians, you do not believe that any are elected from eternity, or before they do actually believe, something may be spoken to countenance your exception: but that we cannot regard, for it was our design to oppose all their errors. Your next instance is a plain charge of false doctrine, taken out of chap. 11 art. 1, speaking, as you say, of the active obedience of Christ imputed to us, which is contrary to art. 3, where it is said that Christ acquits by his obedience in death, and not by his fulfilling of the law. Sir, you still give me cause of some new admiration in all these objections, and I fear you make use of some corrupt copy of our Confession; -- for we say not, as you allege, that Christ by his obedience in death did acquit us, and not by his fulfilling of the law; but we say that Christ, by his obedience and death, did fully discharge the debt of all those who are justified, -- which comprehends both his active and passive righteousness. But you add a reason, whereby you design to disprove this doctrine of our concerning the imputation of the active righteousness of Christ unto our justification. Why, you say, it is contrary to reason; for that we are freed from satisfying God's justice by being punished by death, but not from the
108
fulfilling of the law: therefore the fulfilling of the law by Christ is no satisfaction for us, -- we are not freed from active obedience, but from passive obedience. Pray, sir, do not mistake that such mistaken seasonings can give us any occasion to change our judgments in an article of truth of this importance. When you shall have been pleased to read my book of Justification, and have answered solidly what I have written upon this subject, I will tell you more of my mind. In the meantime I tell you, we are by the death of Christ freed from all sufferings as they are purely penal, and the effect of the curse, though they spring out of that root; only, sir, you and I know full well that we are not freed from pains, afflictions, and death itself, -- which had never been, had they not proceeded from the curse of the law. And so, sir, by the obedience of Christ we are freed from obedience to the law, as to justification by the works thereof. We are no more obliged to obey the law in order to justification than we are obliged to undergo the penalties of the law to answer its curse. But these things have been fully debated elsewhere. In the last place, your friend wishes it could be avoided, and declined to speak any thing about universal grace, for that it would raise some or most divines against it. I judge myself beholden to your friend for the advice, which I presume he judges to be good and wholesome; but I beg your pardon that I cannot comply with it, although I shall not reflect with any severity upon them who are of another judgment; and, to tell you the truth, the immethodical new method introduced to give countenance to universal grace, is, in my judgment, suited to draw us off from all due conceptions concerning the grace of God in Jesus Christ; which I shall not now stay to demonstrate, though I will not decline the undertaking of it, if God gives me strength, at any time. And I do wonder to hear you say that many, if not most divines, will rise against it, who have published in print that there were but two in England that were of that opinion, and have strenuously opposed it yourself. How things are in France, I know not; but at Geneva, in Holland, in Switzerland, in all the Protestant churches of Germany, I do know that this universal grace is exploded. Sir, I shall trouble you no farther. I pray be pleased to accept of my desire to undeceive you in those things, wherein either a corrupt copy of our Confession or the reasonings of other men have given you so many mistaken conceptions about our Confession. -- I am, Sir, yours,
J. Owen
109
<><><><>
To the Lady Hartopp
Dear Madam, -- Every work of God is good; the Holy One in the midst of us will do no iniquity; and all things shall work together for good unto them that love him, even those things which at present are not joyous, but grievous; only his time is to be waited for, and his way submitted unto, that we seem not to be displeased in our hearts that he is Lord over us. Your dear infant is in the eternal enjoyment of the fruits of all our prayers; for the covenant of God is ordered in all things, and sure. We shall go to her; she shall not return to us. Happy she was in this above us, that she had so speedy an issue of sin and misery, being born only to exercise your faith and patience, and to glorify God's grace in her eternal blessedness. My trouble would be great on the account of my absence at this time from you both, but that this also is the Lord's doing; and I know my own uselessness wherever I am. But this I will beg of God for you both that you may not faint in this day of trial, -- that you may have a clear view of those spiritual and temporal mercies wherewith you are yet intrusted (all undeserved), -- that sorrow of the world may not so overtake your hearts as to disenable to any duties, to grieve the Spirit, to prejudice your lives; for it tends to death. God in Christ will be better to you than ten children, and will so preserve your remnant, and to add to them, as shall be for his glory and your comfort. Only consider that sorrow in this case is no duty, it is an effect of sin, whose cure by grace we should endeavor. Shall I say, Be cheerful? I know I may. God help you to honor grace and mercy in a compliance therewith. My heart is with you, my prayers shall be for you, and I am, dear madam, your most affectionate friend and unworthy pastor,
J. Owen
<><><><>
To Mrs. Polhill
Dear Madam, -- The trouble expressed in yours is a great addition to mine; the sovereignty of divine wisdom and grace is all that I have at this day to retreat unto; God direct you thereunto also, and you will find rest and peace. It adds to my trouble that I cannot possibly come down to you this week. Nothing but engaged duty could keep me from you one hour:
110
yet I am conscious how little I can contribute to your guidance in this storm, or your satisfaction. Christ is your pilot; and however the vessel if tossed whilst he seems to sleep, he will arise and rebuke these winds and waves in his own time. I have done it, and yet shall farther wrestle with God for you, according to the strength he is pleased to communicate. Little it is which at this distance I can mind you of; yet some few things are necessary. Sorrow not too much for the dead: she is entered into rest, and is taken away from the evil to come. Take heed lest, by too much grief, you too much grieve that Holy Spirit, who is infinitely more to us than all natural relations. I blame you not that you so far attend to the call of God in this dispensation as to search yourself, to judge and condemn yourself: grace can make it an evidence to you that you shall not be judged or condemned of the Lord. I dare not say that this chastisement was not needful. We are not in heaviness unless need be; but if God be pleased to give you a discovery of the wisdom and care that is in it, and how needful it was to awaken and restore your soul in any thing, perhaps in many things, in due time you will see grace and love in it also. I verily believe God expects, in this dealing with you, that you should judge yourself, your sins and your decays; but he would not have you misjudge your condition. But we are like froward children, who, when they are rebuked and corrected, neglect other things, and only cry that their parents hate and reject them. You are apt to fear, to think and say, that you are one whom God regards not, who are none of his; and that for sundry reasons which you suppose you can plead. But, saith God, this is not the business; this is a part of your frowardness. I call you to quicken your grace, to amend your own ways; and you think you have nothing to do but to question my love. Pray, madam, my dear sister, child and care, beware you lose not the advantage of this dispensation; you will do so, if you use it only to afflictive sorrows, or questioning of the love of God, or your interest in Christ. The time will be spent in these things which should be taken up in earnest endeavors after a compliance with God's will, quickenings of grace, returns after backsliding, mortification of sin and love of the world, until the sense of it do pass away. Labor vigorously to bring your soul to this twofold resolution: --
1. That the will of God is the best rule for all things, and their circumstances.
111
2. That you will bring yourself into a fresh engagement to live more to him: and you will find the reminder of your work easy; for it is part of the yoke of Christ. I shall trouble you no farther but only to give you the assurance that you are in my heart continually, which is nothing; but it helps to persuade me that you are in the heart of Christ, which is all. -- I am, dear madam, your very affectionate servant,
J. Owen
<><><><>
To Charles Fleetword, Esq.
Dear Sir, -- I received yours and am glad to hear of your welfare. There is more then ordinary mercy in every day's preservation. My wife, I bless God, is much revived, so that I do not despair of her recovery; but for myself, I have been under the power of various distempers for fourteen days past, and do yet so continue. God is fastening his instruction concerning the approach of that season wherein I must lay down this tabernacle. I think my mind has been too much intent upon some things which I looked on as services for the church; but God will have us know that he has no need of me nor them, and is therefore calling me off from them. Help me with your prayers, that I may, through the riches of his grace in Christ, be in some measure ready for my account. The truth is, we cannot see the latter rain in its season, as we have seen the former, and a latter spring thereon. Death, that will turn in the streams of glory upon our poor withering souls, is the best relief I begin to fear that we shall die in this wilderness; yet ought we to labor and pray continually that the heavens would drop down from above, and the skies pour down righteousness, -- that the earth may open and bring forth salvation, and that righteousness may spring up together. If ever I return to you in this world, I beseech you to contend yet more earnestly than ever I have done, with God, with my own heart, with the church, to labor after spiritual revivals. Our affectionate service to your lady, and to all your family that are of the household of God. -- I am, dearest sir, yours most affectionately whilst I live,
J. Owen Stadham, July 8
112
<><><><>
To Charles Fleetwood, Esq.
Dear Sir, -- The bearer has stayed long enough with us to save you the trouble of reading an account of me in my own scribbling: a longer stay I could not prevail with him for, though his company was a great refreshment to me. Both you and your whole family, in all their occasions and circumstances, are daily in my thoughts; and when I am enabled to pray, I make mention of you all without ceasing. I find you and I are much in complaining. For my part I must say, And is there not a cause? So much deadness, so much unspirituality, so much weakness in faith, coldness in love, instability in holy meditations, as I find in myself, is cause sufficient of complaints. But is there not cause also of thanksgiving and joy in the Lord? Are there not reasons for them? When I begin to think of them, I am overwhelmed; they are great, they are glorious, they are inexpressible. Shall I now invite you to this great duty of rejoicing more in the Lord? Pray for me, that I may do so; for the near approach of my dissolution calls for it earnestly. My heart has done with this world, even in the best and most desirable of its refreshments. If the joy of the Lord be not now strength unto it, it will fail. But I must have done. Unless God be pleased to affect some person or persons with a deep sense of our declining condition, of the temptations and dangers of the day, filling them with compassion for the souls of men, making them fervent in spirit in their work, it will go but ill with us. It may be these thoughts spring from causeless fears, it may be none amongst us has an evil, a barren heart but myself: but bear with me in this my folly; I cannot lay down these thought until I die; nor do I mention them at present as though I should not esteem it a great mercy to have so able a supply as Mr. C., but I am groaning after deliverance; and being near the center, do hope I feel the drawing of the love of Christ with more earnestness than formerly: but my naughty heart is backward in these compliances. My affectionate service to Sir John Hartopp, and his lady, and to the rest of your family, when God shall return them unto you. -- I am, dear sir, yours most affectionately in everlasting bonds,
J. Owen
<><><><>
113
To the Rev. Mr. Robert Asty of Norwich
Dear Sir, -- I received yours by Mr. B., to whom I shall commit this return, and hope it will come safely to your hands; for although I can acknowledge nothing of what you are pleased out of your love to ascribe unto me, yet I shall be always ready to give you my thoughts in the way of brotherly advice, whenever you shall stand in need of it: and at present, as things are circumstanced, I do not see how you can waive or decline the call of the church either in conscience or reputation. For, to begin with the latter; should you do so upon the most Christian and cogent grounds in your own apprehensions, yet wrong interpretations will be put upon it; and so far as it is possible we ought to keep ourselves, not only "extra noxam," but "suspicionem" also. But the point of conscience is of more moment. All things concurring, -- the providence of God in bringing you to that place, the judgment of the church on your gifts and grace for their edification and examples the joint consent of the body of the congregation in your call, with present circumstances of a singular opportunity for preaching the word, I confess at this distance I see not how you can discharge that duty you owe to Jesus Christ (whose you are, and not your own, and must rejoice to be what he will have you to be, be it more or less) in refusing a compliance unto these manifest indications of his pleasure; only, remember that you sit down and count what it will cost you, -- which I know you will not be discouraged by; for the daily exercise of grace and learning of wisdom should not be grievous unto us, though some of their occasions may be irksome. For the latter part of your letter, I know no difference between a pastor and a teacher but what follows their different gifts; -- the office is absolutely the same in both; the power the same, the right to the administration of all ordinances every way the same: and at that great church at Boston, in New England, the teacher was always the principal person; so was Mr. Cotton and Mr. Norton. Where gifts make a difference, there is a difference; otherwise there is none. I pray God guide you in this great affair; and I beg your prayers for myself in my weak, infirm condition. -- I am your affectionate fiend and brother,
J. Owen London, March 16
<><><><>
To Mr. Baxter:
114
Sir, -- The continuance of my cold, which yet holds me, with the severity of the weather, have hitherto hindered me from answering my purpose of coming unto you at Acton; but yet I hope, see long, to obtain the advantage of enjoying your company there for a season. In the meantime, I return you my thanks for the communication of your papers; and shall on every occasion manifest that you have no occasion to question whether I were in earnest in what I proposed, in reference to the concord you design. For the desire of it is continually upon my heart; and to express that desire on all occasion, I esteem one part of that profession of the Gospel which I am called unto. Could I contribute any thing towards the accomplishment of so holy, so necessary a work, I should willingly spend myself and be spent in it. For what you design concerning your present essay, I like it very well, both upon the reasons you mention in your letter, as also that all those who may be willing and desirous to promote so blessed a work may have copies by them, to prepare their thoughts in reference to the whole. For the present, upon the liberty granted in your letter (if I remember it aright), I shall tender you a few queries, which, if they are useless or needless, deal with them accordingly. As, --
1. Are not the several proposed or insisted on too many for this first attempt? The general heads, I conceive, are not; but under them very many particulars are not only included, which is unavoidable, but expressed also which may too much dilate the original consideration of the whole.
2. You expressly exclude the Papists, who will also sure enough exclude themselves, and do, from any such agreement; but have you done the same as to the Socinians, who are numerous, and ready to include themselves upon our communion? The Creed, as expounded in the four first councils, will do it.
3. Whether some expressions suited to prevent future divisions and separations, after a concord is obtained, may not at present, to avoid all exasperation, be omitted, as seeming reflective on former acting, when there was no such agreement among us as is now aimed at?
4. Whether insisting in particular on the power of the magistrate, especially as under civil coercion and punishment in cases of error or
115
heresy, be necessary in this first attempt? These generals occurred to my thoughts upon my first reading of your proposals. I will now read them again, and set down, as I pass on, such apprehensions in particular as I have of the several of them. To the first answer, under the first question, I assent; so also to the first proposal, and the explanation; likewise to the second and third. I thought to have proceeded thus throughout, but I foresee my so doing would be tedious and useless; I shall therefore mention only what at present may seem to require second thoughts. As, --
1. To propos. 9, by those instances [what words to use in preaching, in what words to pray, in what decent habit] do you intend homilies, prescribed forms of prayer, and habits super added to those of vulgar decent use? Present controversies will suggest an especial sense under general expressions.
2. Under pos. 13, do you think a man may not leave a church and join himself to another, unless it be for such a cause or reason as he supposes sufficient to destroy the being of the church? I meet with this now answered in your 18th propos., and so shall forbear farther particular remarks, and pass on. In your answer to the second question, your 10th position has in it somewhat that will admit of farther consideration, as I think. In your answer to the third question, have you sufficiently expressed the accountableness of churches mutually, in case of offense from maladministration and church censures? This also I now see in part answered, -- proposition fifth. I shall forbear to add any thing as under your answer to the last question, about the power of the magistrate, because I fear that in that matter of punishing I shall somewhat dissent from you, though as to mere coercion I shall in some cases agree. Upon the whole matter, I judge your proposals worthy of great consideration, and the most probable medium for the attaining of the end aimed at that yet I have perused. If God give not a heart and mind to desire peace and union, every expression will be disputed, under pretense of truth and accuracy; but if these things have a place in us answerable to that which they enjoy in the Gospel, I see no reason why all the true disciples of Christ might not, upon these and the like principles, condescend in love unto the practical concord and agreement, which not one of them dare deny to be their duty to aim at. Sir, I shall pray that the Lord would guide and
116
prosper you in all studies and endeavors for the service of Christ in the world, especially in this your desire and study for the introducing of the peace and love promised amongst them that believe, and do beg your prayers. -- Your truly affectionate brother, and unworthy fellow-servant,
John Owen
Jan. 26, 1668
117
3. HIS WORKS
A List of Dr. Owen's Works, according to the years in which they appear to have been published
Display of Arminianism
1642
The Duty of Pastors and People Distinguished
1643
The Principles of the Doctrine of Christ, in two Catechisms
1645
A Vision of Unchangeable Mercy: a Sermon
1646
Eshcol; or, Rules for Church Fellowship
1647
Salus Electorum: a treatise on Redemptions
1648
Memorial of the Deliverance of Essex: two Sermons
1648
Righteous zeal -- a Sermon; and Essay on Toleration
1649
The Shaking and Translating of Heaven and Earth: a sermon
1649
Human Power Defeated: a Sermon
1649
Of the Death of Christ, in answer to Baxter
1650
The Steadfastness of Promises: a Sermon
1650
The Branch of the Lord: two Sermons
1650
The Advantage of the Kingdom of Christ: a sermon
1651
The Labouring Saint's Dismission: a Sermon
1652
Christ's Kingdom and the Magistrate's Power: a Sermon
1652
De Divina Justitia: translated 1794
1653
The Doctrine of the Saints' Perseverance
1654
Vindicae Evangelicae: Reply to Biddle
1655
On the Mortification of Sin
1656
Review of the Annotations of Grotius
1656
118
God's Work in Founding Zion: a Sermon God's Presence with his People: a Sermon On Communion with God A Discovery of the True Nature of Schism A Review of the True Nature of Schism Answer to Cawdrey about Schism Of the Nature and Power of Temptation The Divine Original of the Scriptures
1656 1656 1657 1657 1657 1658 1658 1658
119
FOOTNOTES:
ft1 Orme's Memoirs of Owen, p. 2. ft2 Asty's Memoir, p. 2. Anonymous Memoir, p. 5. ft3 Ibid ft4 Wood's Athenae Oxonienses, p. 97. Orme, p. 7. ft5 Hamilton's Memoir of Bishop Hall, p. 8. ft6 Urwick's Life of Howe, p. 6. ft7 We have additional authority for many of the above facts in one of the
larger epitaphs on Owen by his friend the Rev. T. Gilbert of Oxford; some lines of which we subjoin-" Literis natus, literis innutritus, totusque deditus; Donec animata plane evasit bibliotheca: Authoribus classicis, qua Graecis, qua Latinis, Authoribus classicis, qua Graecis, qua Latinis, Sub Edv. Sylvestro, scholae privatae Oxonii moderatore Operam navavit satis felicem: Feliciorem adhuc studiis philosophicis, Magno sub Barlovio, coll. reginalis, id tempus, socio." ft8 Asty, p. 3. Orme, p. 9. ft9 Bogue and Bennet's History of Dissenters 2:211, 226. ft10 Jenkyn's Essay on the Life of Baxter, pp. 3:5. ft11 Heylin's Life of Laud, p. 252. ft12 Owen on Communion with God, pp. 309, 310, fol. ed. Anon. Mem., p. 9. ft13 Wood's Athen. Oxon., p. 97. Vaughan's Memorials of the Stuart Dynasty, 1., ch. 7-11. ft14 Asty, p. 5. Anon. Mem., p. 10. ft15 We are indebted for this information regarding the first scene of Owen's ministry to the Rev. Alexander Anderson, pastor of a Baptist Church, Colchester; who also informs us that the signature of Owen is still to be seen in the parochial register at Fordham (four miles distant), and that it has this peculiarity attached to it, that whilst all preceding it, and also succeeding, so far as he continued his examination, sign
120
themselves "Pastor" invariably attached to it; showing that he deliberately, and from the first, "preferred the more scriptural term of `pastor,' to the presuming designation of parson, more especially if we accept its common derivation, `Persona ecclesiae.'" ft16 Preface, p. 10, ed. 1644. ft17 P. 38. ft18 P. 49. ft19 Owen quotes with approbation (p.54) the judgment and practice of the Church of Scotland, as expressed in their Act of Assembly at Edinburgh, anno 1641. "Our Assembly also commandeth godly conference at all occasional meetings, or as God's providence shall dispose, as the Word of God commandeth, providing none invade the pastor's office, to preach the Word, who are not called thereunto by God and his church." ft20 Owne's Sermons, fol. ed., p. 214. ft21 Hume, History of England, 6. ch. 51. Vaughan's Stuart Dynasty, 2:74. ft22 Wood's Athen. Oxon., 4:100. ft23 Owen's Sermons, fol. ed., p. 229. ft24 The names of these ministers are, Stanley Gower and Richard Byfield. ft25 Address to the Reader. ft26 Gower's Attestation. ft27 Book 4. ch. 1. sect. 1. ft28 The controversy was protracted through many treatises, particularly on the side of Baxter, in the appendix to his "Aphorisms on Justification," in his "Confession of Faith," and in his "Five Disputations of Right to the Sacraments;" and, on Owen's part, in a small treatise, "Of the Death of Christ," &c., and in the close of his "Vindiciae Evangelicae." Various technical distinctions were introduced in the progress of the discussion, such as, whether the death of Christ was "solutio ejusdem, or only tantundem." The frequent bandying of these and similar scholastic phrases, in the theological controversies of the age, caught the ear of the author of "Hudibras," and served him at times as matter for ridicule: "The question, then, to state it first, Is,
121
Which is better, or which worst, Synod or bears? Bears I avow To be the worst, and synods thou; But to make good th' assertion, Thou say'st th' are really all one. If so, not worst; for if th' are idem, Why then tantudem dat tantidem." Canto 3. ft29 Neal, 3:407. Asty, p. 8. ft30 M'Crie's Miscellaneous Works, p. 502 ft31 Milton's Tenure of Kings and Magistrates, Defence of the People of England. ft32 Owen's Sermons, fol. ed., p. 291 ft33 Hess, Life of Zwingle, pp. 148, 159-161. M'Crie's Miscellaneous Works, p. 473. ft34 Robertson's Charles 1., 4:131. ft35 M'Crie's Miscellaneous Works, p. 474. ft36 Asty, pp. 9-10. ft37 The title of the sermon was, "Human Power Defeated," Ps. 76:5. ft38 Whitelock, p. 434. Neal, 4:4-6. Macaulay's History of England, 1. p. 121. ft39 Carlyle's Cromwell, 1. p. 341. ft40 D'Aubigne's Protector, ch. 6. ft41 Orme, p. 88. ft42 Sermon on the Steadfastness of Promises, and the Sinfulness of Staggering, preached before Parliament after his return from Ireland, on a day of humiliation, Rom. 4:20. ft43 Wood's Athen. Oxon., 4:98 ft44 Carlyle's Cromwell, 2:18. ft45 His second sermon, on Isa. 56:7, was preached at Edinburgh. ft46 Carlyle's Cromwell, 2:59. ft47 Ibid., 2:79. ft48 Asty, p. 10. ft49 His preaching before Parliament, about the period of these appointments, appears to have been frequent. On October 24, 1651,
122
being the day of thaksgiving for the victory of Worcester, we find him preaching his sermon entitled, "The Advantage of the Kingdom of Christ in the Shaking of the Kingdoms of the World," Ezek. 17:24. Next, February 6, 1652, in the Abbey Church of Westminster, on occasion of the funeral of Henry Ireton, Lord-Deputy of Ireland, and Cromwell's son-in-law, he preached his sermon on Dan. 12:13, "The Labouring Saint's Dismission to Rest." Once more, October 13, 1652, on "Christ's Kingdom and the Magistrate's Power," from Dan. 7:15, 16. ft50 Discourse of Toleration, Owen's Sermons, fol. ed. p. 308. ft51 Neal, 3:360, 361. Walker's Sufferings of the Clergy, pp. 122, 123, 128. Owen's Oratio quinta ad Academicos, anno 1657. "Per primum biennium vulgi fuimus et vulgaris fabula." ft52 Vaughan's Modern Pulpit, p. 87. ft53 "Authority of the Magistrate in Religion Discussed," &c., by J. H.; whom Anthony Wood (Athen. Oxon., 4:101) supposes to be John Humphrey. ft54 Wood's Athen. Oxon., ibid. We subjoin Wood's own caricature: "While he [Owen] did undergo the same office, he, instead of being a grave example to the university, scorned all formality, undervalued his office by going in quirpo like a young scholar, with powdered hair, snakebone bandstrings (or bandstrings with very large tassels), lawn bands, a very large set of ribbons pointed at his knees, and Spranish leather boots with large lawn tops, and his hat mostly cock'd." Ibid. 98. ft55 Terence, Adelph. 4:7, 21. ft56 Oratio prima, translated by Orme, pp. 128-131. ft57 "At the house of Dr. Willis the physician, not far from his own lodgings at Christchurch." Biograph. Dict., 10:103. ft58 Asty, pp. 11., 12. Calamy's Noncon. Mem., 1:201. Wood's Fasti, 2:788. ft59 Asty, pp. 11. 12. ft60 Life and Times of Philip Henry, p. 60. ft61 Cromwelliana, Orme, p. 109.
123
ft62 His spirit is expressed in the following tender words, with which he closed one of his debates: "While we wrangle here in the dark, we are dying, and passing to the world that will decide all our controversies; and the safest passage thither is by a peaceable holiness."
ft63 Wood's Fasti, 2:179.
ft64 Wood's Athen. Oxon., 4:98.
ft65 Preface, p. 8.
ft66 Orme, p. 153.
ft67 Many readers will be struck by the resemblance between this noble passage and that of Owen's greatest contemporary: "Thee, Author of all being, Amidst the glorious brightness where thou sittest Throned inaccessible; but when thou shadest The full blaze of thy beams, and through a cloud, Drawn round about thee like a radiant shrine, Dark with excessive bright thy skirts appear; Yet dazzle heaven, that brightest seraphim Approach not, but with both wings veil their eyes." Par. Lost., book 3. 374-382.
ft68 Preface, p. 20.
ft69 Epistle Dedicatory to the Heads of Colleges, etc., at Oxford, p. 8.
ft70 "In the midst of all the changes and mutations which the infinitely wise providence of God doth daily effect in the greater and lesser things of this world, as to the communication of his love in Jesus Christ, and the merciful, gracious distribution of the unsearchable riches of his grace, and the hid treasures thereof purchased by his blood, he knows no repentance. Of both these you have had full experience. And though your concernment in the former hath been as eminent as that of any person whatever in these later ages of the world, yet your interest in and acquaintance with the latter is, as of incomparably more importance in itself, so answerably of more value and esteem unto you." Dedication to His Highness, Oliver, Lord Protector.
ft71 Wood's Athen. Oxon., 4:99. Pref. to Cotton's Defence, Orme, p. 112.
ft72 Life of Dr. Witherspoon, prefixed to works, pp. 19-23.
ft73 Baxter's own Life, p. 205. Neal, 4:88-91.
124
ft74 Neal, 4:92-97. Baxter's own Life, part 1. p. 72. Orme, pp. 116-119. Vaughan's Stuart Dynasty, pp. 247-250. D'Aubigne's Protectorate, pp. 231-236.
ft75 Calamy's Life of Howe, prefixed to works, p. 5. Neal, 4:97. ft76 Biog. Dict., 10:103. Orme, p. 118. ft77 Whitelock's Memorials, p. 673. Neal, 4:126-128. ft78 Vaughan's Age and Christianity, pp. 79-82. ft79 Princeton Theol. Essays, First Series. Essay on the Doctrines of the
Early Socinians. ft80 Preface, pp. 64, 65, quarto ed. ft81 Preface, p. 69. ft82 Preface. ft83 "He was reckoned the brightest ornament of the university in his time."
Dr. Calamy. ft84 Wood's Fsti, part 2., pp. 169-197. ft85 Orme, p. 120. ft86 Burnet's Own Times, 1:98. Ludlow's Memoirs, p. 248. Neal, 4:151,
152. ft87 Neal, 5:157. Orme, p. 126. ft88 Neal, 4:165. ft89 Conclusion of Oratio quinta, translated by Orme. Six Latin orations,
delivered by Owen at Oxford while he presided over the university, have been preserved, and used to be printed at the end of the volume that contained his sermons and tracts. They appear in the seventh volume of the present edition of Owen's works. ft90 Confess. Pref., p. 6. Neal, 4:173. ft91 Ibid. ft92 Baxter's Catholic Communion Defended, and Life, p. 104. ft93 Letter from Rev. J. Forbes of Gloucester. Asty, p. 21. ft94 Of the Institution of Churches, and the Order Appointed in them by Jesus Christ.
125
ft95 Neal, 4:178. One of the few letters of Dr. Owen that have been preserved has reference to this Confession. A French minister of some eminence, the Rev. Peter du Moulin, wished to attempt a French translation of so valuable a document; but, before doing so, he ventured on some animadversions on certain of its sentiments and expressions. Owen's reply betrays some irritation, especially at Moulin's misunderstanding and consequent misrepresentation of the passages commented on. See Appendix.
ft96 Bishop Kennet has long since given the true statement of the case in reference to the ordinances against Episcopal worship during Cromwell's government. "It is certain," says he, "that the Protector was for liberty and the utmost latitude to all parties, so far as consisted with the peace and safety of his person and government; and even the prejudice he had against the Episcopal party was more for their being Royalists than for their being of the good old church." Neal, 4:125. In point of fact, the ordinances were not put in execution except against such clergymen as had become political offenders. Parr's Life of Usher, p. 75. Vaughan's Stuart Dynasty, 1:246.
ft97 Burnet's Own Times, 1:116, 117. No fanatical words are directly charged upon Owen by any of his accusers, but his extravagance is freely surmised. Biog. Dict., 10:103. Goodwin is represented as complaining in these words, "Lord, thou hast deceived us, and we were deceived;" words which Burnet characterizes as impudent and enthusiastic boldness; but which, if used at all, were evidently accommodated from Jer. 20:7, and used in the sense in which the prophet himself had used them; q.d., "Lord, thou hast permitted us to deceive ourselves." This may probably be taken as a specimen of the looseness of the other charges.
ft98 Dr. Sherlock, in a treatise entitled, "A Discous\rse concerning the Knowledge of Jesus Christ, and our Union and Communion with Him," etc., 1674. To which Owen replied in "A Vindication of some Passages concerning Communion with God, from the Exceptions of William Sherlock, Rector of St George's, Buttolph Lane." The controversy drew a considerable number of other combatants into the field, and appears to have been protracted through a series of years. Wood's Athen. Oxon., 4:105, 106
126
ft99 Preface to the reader.
ft100 Essay on the application of the epithet Romantic.
ft101 Owen's Works, 19:132, 133, Russell's edition.
ft102 Melius Inquirend., p. 209. Orme, p. 199. Wood's description of Alsop makes one suspect that he had smarted from his wit: " A Nonconforming minister, who, since the death of their famous A. Marvell, hath been quibbler and punner in ordinary to the Dissenting party, though he comes much short of that person." Athen. Oxon., 4:106.
ft103 The other writings drawn from Owen in this controversy were provoked by Cawdrey. 1. A Review of the true Nature of Schism, with a Vindication of the Congregational Churches in England from the imputation thereof, unjustly charged on them by Mr. Daniel Cawdrey, 1657. 2. An Answer to a late Treatise of Mr. Cawdrey about the Nature of Schism, 1658, prefixed to a Defence of Mr. John Cotton, &c., against Cawdrey, written by himself, and edited by Owen.
ft104 Theological Institutes, 10. b 3. ch. 6.
ft105 P. 153, duod. ed.
ft106 Owen published a third tract in this little volume, "Exercitationes adversus Fanaticos," in which he handled the Quakers with some severity.
ft107 Marsh's Michaelis, 1. ch. 6. Taylor's History of the Transmission of Ancient Books; appendix.
ft108 Institutes of Theology, 1. 287. On Scripture Criticism.
ft109 Owen's sermon, " A Gospel Profession, the Glory of a Nation," Isa. 4:5, was preached before Richard's Parliament. Soon after, he preached before the Long Parliament; and this was the last occasion in which he was invited to officiate before such an assemblage. This sermon has not been preserved.
ft110 Dr. Manton declared, that at Wallingford House he heard Dr. Owen say with vehemence, "He must come down, and he shall come down;" and this was understood to refer to Richard; but it is material to notice that Dr. Manton did not so understand it till after the event. Palmer's note to Calamy's Life of Owen. Noncom. Mem., 1:201. Add to this
127
Owen's solemn denial of the charge, Vindic. of Animadversions on Fiat Lux, p. 127; and the testimony of a "worthy minister," preserved by Asty, that Dr. Owen was against the pulling down of Richard, and that his dissatisfaction at what they were doing at Wallingford House was such as to drive him into illness. Asty, p. 19.
ft111 Neal, 4:191-220. Vaughan's Stuart Dynasty, 2:226-271.
ft112 A portion of the "Theologoumena" was translated and published by the Rev. J. Craig of Avonbridge in Scotland; but the encouragement was not such as to induce him to persevere.
ft113 Wood's Athen. Oxon., 4:100.
ft114 Vindic. of Animad. on Fiat Lux, p. 10.
ft115 Asty, pp. 23, 24.
ft116 "I am informed," says the author of the Anonymous Memoir, "by one of the Doctor's relations, that King Charles II offered him a bishopric; but no worldly honour or advantage could prevail on the Doctor to change his principles." P. 22.
ft117 Owen's Discourse of Toleration, passim.
ft118 Anthony Wood is amusingly cynical in his account of this matter: "Upon this our author resolved to go to New England; but since that time, the wind was never in a right point for a voyage." Wood's Athen. Oxon., 4:100.
ft119 Of these Mr Orme enumerates the following: 1. "An Account of the Grounds and Reasons on which the Protestant Dissenters Desire their Liberty." 2. "A Letter concerning the Present Excommunications." 3. "The Present Distresses on Nonconformists Examined." 4. "Indulgence and Toleration Considered, in a Letter to a Person of Honour." 5. "A Peace offering, in an Apology and humble Plea for Liberty of Conscience." P. 234.
ft120 The publication of this Catechism gave occasion to proposals for union among the Presbyterians and Independents, addressed by the sanguine Baxter to Dr. Owen, and led to lengthened correspondence and negotiation. For reasons formerly adverted to, the schem proved abortive. One of Owen's letters on this subject has been preserved, and
128
appears in the Appendix. We are not sure that in every part of it we could vidicate the Doctor's consistancy. ft121 Introductory Essay to Owen on Indwelling Sin, pp. 18., 19. ft122 The second volume was published in 1674; the third in 1680; the fourth was posthumous, but was left fit for the press, and appeared in 1684. ft123 Preface. ft124 Address to Christian Reader, vol. 2. ft125 Miscellaneous Gleanings from Hall's Conversational Remarks, by the late Dr. Balmer of Berwick-on-Tweed. Hall's Works, 6:147. ft126 Prelections on Hill's Lectures. Chalmer's Posthumous Works, 9:282. ft127 M'Crie's Miscellaneous Works, p. 509. Magnalia Americana, b. 7. p. 28. Orme, p. 258. ft128 Own Life, part 3. p. 20. ft129 Burnet's Own Times, 1:382. ft130 Defence and Continuation of Ecclesiast. Polity, and Preface to Bramhall. Orme, p. 261. ft131 Campbell's Essay on English Poetry, p. 241. D'Israeli's Miscellanies of Literature, p. 238. ft132 Burnet, referring to this controversy, speaks of Marvell as "the liveliest droll of his age, who writ in a burlesque strain, but with so peculiar and so entertaining a conduct, that, from the king down to the tradesman, his books were read with great pleasure." Own Times, 1:382. ft133 D'Israeli's Miscellanies, pp. 234, 239. ft134 A paper entitled, "The State of the Kingdom with repect to the present Bill against Conventicles," was drawn up by Owen, and laid before the Lords by several eminent citizens; but without success. ft135 Biographers make mention of letters addressed to Owen, inviting him to the presidency of Harvard College, New England; and also to a professorship in the United Provinces. But there is considerable vagueness in respect to details, as well as uncertainty about dates. A note, however, in Wood's Athen. Oxon., seems to place beyond
129
reasonable doubt the general accuracy of the statement. He is said by the same authority to have been prevented from accepting the former invitation by an order from the court. ft136 Two lectures preached by Owen in this series appear among his works, the first entitled, "How we may Learn to Bear Reproofs," Ps.141:5; the other, "The Chamber of Imagery in the Church of Rome Laid Open," 1 Pet. 2:3. ft137 Mr Orme supposes the place of worship to have been that in Bury Street, St. Mary Axe; but the meeting-house in Bury Street was not erected until 1708, when it was occupied by the same congregation under the ministry of Dr Isaac Watts. Wilson's History of Dissenting Churches, 1:252, 273. ft138 Orme, pp. 277-285. ft139 Asty, p. 29. Noncom. Mem., 1:202. ft140 Jenkyn's Essay on Life of Baxter, p. 20. ft141 Letter to a Friend, p. 34. Orme. p. 274. ft142 Hamilton's Life of Bunyan, p. 29. ft143 Asty, p. 30. Southey's Life of Bunyan, p. 54. ft144 Anon. Mem., p. 29. ft145 It is remarkable that in this treatise, p. 72-100. is to be found an explication of the last clause of the 6th verse of the 6th chapter of the Epistle to the Hebrews, which is strangely omitted in all editions of the "Exposition." The author has had this fact pointed out to him by his learned and venerated colleague, Dr Brown of Edinburgh. ft146 Burnet's Own Times, 1:262-264. ft147 An excellent posthumous work on the Holy Spirit, by the late Dr Jamieson of Edinburgh, edited with memoir by the Rev. Andrew Sommerville, deserves to be better known. It displays more than one of the best qualities of Owen. ft148 Cecil's Works, 2:514, Remains. ft149 Address to the readers, p. 41. The whole of Owen's comprehensive plan, however, was not completed in this central treatise. New treatises continued to appear at intervals, giving to some important
130
branch of his subject a more full discussion. In 1677 appeared "The Reason of Faith; or, an answer to the inquiry, Wherefore we believe the Scriptures to be the Word of God?" In 1678, "The Causes, Ways and Means of Understanding the Mind of God as Revealed in his Word; and a declaration of the perspicuity of the Scriptures, with the external means of the interpretation of them." In 1682, "The Work of the Holy Spirit in Prayer; with a brief inquiry into the nature and use of mental prayers and forms." At length, in 1693, two posthumous discourses, "On the Work of the Spirit as a Comforter, and as he is the Author of Spiritual Gifts," filled up Owen's elaborate outlines. Orme, p. 293.
ft150 Anon. Mem., p. 34. Her epitaph by Mr Gilbert helps fill up the portrait: "Prima aetatis virilis consors Maria, Rei domesticae perite studiosa. Rebus Dei domus se totum addicendi; Copiam illi fecit gratissimam. There is a touching passage in a small work, remarkably well written, but little known, that leads us to think of Owen as an unusually tried parent. "His exercises by affliction were very great in repect of his children, none of whom he much enjoyed while living, and saw them all go off the stage before him." Vindication of Owen by a friendly Scrutiny into the merits and manner of Mr Baxter's opposition to Twelve Arguments concerning Worship by the Liturgy, p. 38.
ft151 Wood's Athen. Oxon., 4:100, 101.
ft152 Orme, 301. Burnet sketches the character of Ferguson with his usual bold distinctness: "He was a hot and bold man, whose spirit was naturally turned to plotting," etc. Own Times, 1:542.
ft153 Funeral Sermon by Dr. Bates, on John 14:2, "In my Father's house are many mansions," &c. Reliquiae Baxterianae, part 3. p. 97.
ft154 This was a bulky pamphlet, entitled, "A brief Vindication of Nonconformists from the Charge of Schism, as it was managed against them in a Sermon by Dr Stillingfleet." All the leading Nonconformists appear to have taken part in this controversy, from grave Howe to witty Alsop. Stillingfleet replied in a clever work on the "Unreasonableness of Separation;" against which Owen brought his heavy artillery to bear with desolating effect, in "An Answer to the `Unreasonableness of Separation,' and a Defence of the `Vindication of the Nonconformists from the Guilt of Schism.'"
131
ft155 A second part of this treatise, "The True Nature of a Gospel Church, and its Government," was posthumous, and did not appear till 1689.
ft156 Anon. Mem., p. 34. The same writer adds, in illustration of this healing temper, "I heard him say, before a person of quality and others, he could readily join with Presbytery as it was exercised in Scotland."
ft157 Introductory Essay to Owen on Spiritual-mindedness, by Dr. Chalmers, p. 24.
ft158 "Weakness, weariness, and the near approaches of death, do call me off from any farther labour in this kind." Preface to reader.
ft159 Middleton, 3:480. ft160 Vindication of Owen by a friendly Scrutiny, etc., p. 38. ft161 Stoughton's Spiritual Heroes. ft162 "Funeral Sermon on the most lamented death of the late reverend and
learned John Owen, D.D., preached the next Lord's day after his internment." By David Clarkson, B.D. ft163 Vindication of Owen by a friendly Scrutiny, etc., p. 38. ft164 The words seem to be Dodwell's, but they are quoted by Wood with approval.
THE AGES DIGITAL LIBRARY
JOHN OWEN COLLECTION
THE WORKS OF JOHN OWEN
VOLUME 1
by John Owen
Bo o ks Fo r The Ages
AGES Software · Albany, OR USA Version 1.0 © 2000
2
THE WORKS OF JOHN OWEN
EDITED BY
WILLIAM H. GOOLD
VOLUME 1
This Edition of THE WORKS OF JOHN OWEN first published by Johnstone & Hunter, 1850-53
3
CONTENTS OF VOLUME 1.
CRISTOLOGIA: OR, A DECLARATION OF THE GLORIOUS MYSTERY OF THE PERSON OF CHRIST.
PREFATORY NOTE PREFACE
CHAPTER 1. Peter's Confession; <401616>Matthew 16:16 -- Conceits of the Papists thereon -- The Substance and Excellency of that Confession.
CHAPTER 2. Opposition made unto the Church as built upon the Person of Christ.
CHAPTER 3. The Person of Christ the most ineffable Effect of Divine Wisdom and Goodness -- Thence the next Cause of all True Religion -- In what sense it is so.
CHAPTER 4. To Person of Christ the Foundation of all the Counsels of God.
CHAPTER 5. The Person of Christ the great Representative of God and his Will.
CHAPTER 6. The Person of Christ the great Repository of Sacred Truth -- Its Relation thereunto.
CHAPTER 7. Power and Efficacy Communicated unto the Office of Christ, for the Salvation of the Church, from his Person.
CHAPTER 8. The Faith of the Church under the Old Testament in and concerning the Person of Christ.
CHAPTER 9. Honor due to the Person of Christ -- The nature and Causes of it.
CHAPTER 10. The Principle of the Assignation of Divine Honor unto the Person of Christ, in both the Branches of it; with is Faith in Him.
CHAPTER 11. Obedience unto Christ -- The Nature and Causes of it.
4
CHAPTER 12. The especial Principle of Obedience unto the Person of Christ; which is Love -- Its Truth and Reality Vindicated.
CHAPTER 13. The Nature, Operations, and Causes of Divine Love, as it respects the Person of Christ.
CHAPTER 14. Motives unto the Love of Christ. CHAPTER 15. Conformity unto Christ, and Following his Example. CHAPTER 16. An humble Inquiry into, and Prospect of, the infinite
Wisdom of God, in the Constitution of the Person of Christ, and the Way of Salvation thereby. CHAPTER 17. Other Evidences of Divine Wisdom in the Contrivance of the Work of Redemption in and by the Person of Christ, in Effects Evidencing a Condecency thereunto. CHAPTER 18. The Nature of the Person of Christ, and the Hypostatical Union of his Natures Declared. CHAPTER 19. The Exaltation of Christ, with his Present state and Condition in Glory during the Continuance of his Mediatory Office. CHAPTER 20. The Exercise of the Mediatory Office of Christ in Heaven.
MEDITATIONS AND DISCOURSES ON THE GLORY OF CHRIST.
PREFATORY NOTE BY THE EDITOR PREFACE TO THE READER
1. -- The Explication of the Text; <431724>John 17:24 2. -- The Glory of the Person of Christ, as the only Representative of
God unto the Church 3. -- The Glory of Christ in the mysterious Constitution of his Person 4. -- The Glory of Christ in his susception of the Office of a Mediator. --
First, in his Condescension 5. -- The Glory of Christ in his Love 6. -- The Glory of Christ in the Discharge of his Mediatory Office
5
7. -- The Glory of Christ in his Exaltation, after the accomplishment of the Work of Mediation in this World
9. -- Representations of the Glory of Christ under the Old Testament 9. -- The Glory of Christ in his intimate Conjunction with the Church 10. -- The Glory of Christ in the Communication of himself unto
Believers 11. -- The Glory of Christ in the Recapitulation of all things in him 12. -- Differences between our Beholding the Glory of Christ by Faith in
this World and by Sight in Heaven -- The First of them Explained . 13. -- The Second Difference between our Beholding the Glory of Christ
by Faith in this World and by Sight in Heaven 14. -- Other Difference between our Beholding the Glory of Christ by
Faith in this World and by Sight in Heaven
MEDITATIONS AND DISCOURSES CONCERNING THE GLORY OF CHRIST, APPLIED, ETC.
ORIGINAL PREFACE
1. -- Application of the foregoing Meditations concerning the Glory of Christ -- First, in an Exhortation unto such as are not yet Partakers of him
2. -- The Way and Means of the Recovery of Spiritual Decays, and of Obtaining fresh Springs of Grace
TWO SHORT CATECHISMS.
PREPATORY NOTE BY THE EDITOR The Epistle Dedicatory The Lesser Catechism
THE GREATER CATECHISM
1.-- Of the Scripture 2. -- Of God
6
3. -- Of the Holy Trinity 4. -- Of the Works of God; and, first, of those that are Internal and
Immanent 5. -- Of the Works of God that outwardly are of him 6. -- Of God's actual Providence 7. -- Of the Law of God 8. -- Of the State of Corrupted Nature 9. -- Of the Incarnation of Christ 10. -- Of the Person of Jesus Christ 11. -- Of the Offices of Christ; and first, of his Kingly 12. -- Of Christ's Priestly Office 13. -- Of Christ's Prophetical Office 14. -- Of the Twofold Estate of Christ 15. -- Of the Persons to whom the Benefits of Christ's Offices do belong 16. -- Of the Church 17. -- Of Faith 18. -- Of our Vocation, or God's Calling us 19. -- Of Justification 20. -- Of Sanctification 21. -- Of the Privileges of Believers 22. -- Of the Sacraments of the New Covenant in particular; a holy right
whereunto is the Fourth Privilege of Believers 23. -- Of Baptism 24. -- Of the Lord's Supper. 25. -- Of the Communion of Saints -- the Fifth Privilege of Believers 26. -- Of Particular Churches 27. -- Of the Last Privilege of Believers, -- being the Door of Entrance
into Glory
7
GENERAL PREFACE.
IT would be presumption to enter upon any commendation of John Owen as an author and divine. His works will continue to gather round them the respect and admiration of the Church of Christ, so long as reverence is cherished for the Christian faith. They have defects, which it is impossible to disguise. His style in general is deficient in grace and vivacity. His mode of discussing a subject is often tedious and prolix. Whatever amount of imaginative power his mind possessed, it seems to have been little cultivated and developed; and his chief excellence as an author, it must be admitted, consists "non in flosculis verborum, -- sed in pondere rerum" In the department of Biblical criticism, he himself disclaimed any pretentious to extensive learning. That science had made slender progress in his day, and the necessity for careful revision of the text of Scripture, as well as the abundance of the materials which providentially existed for the accomplishment of the task, were scarcely known. We feel the less surprise that he should have committed himself to a strain of animadversion, full of prejudice and misapprehension, on the principles asserted in the Prolegomena and Appendix to Walton's Polyglot, when it is remembered that, after the lapse of half a century, and with all his eminent scholarship and erudition, Whitby, on the criticism of the sacred text, was not a step in advance of the Puritan divine.
With all this abatement on the praise which is due to Owen, his signal merits as an author have shed luster on his name. He was great in the higher attributes of erudition; for he excelled, if not in the learning that is conversant about dates, and facts, and words, most assuredly in the learning of thought; and his sentences are sometimes impregnated with an amount of meaning that indicates vast stores of information on the views prevalent in past ages regarding the doctrines of Christianity. His treatises on experimental religion are yet unrivalled; and it is wonderful with what ease and point he brings the highest principles of the faith to bear on the workings of the human heart, and the details of Christian experience. His controversial writings, apart from their intrinsic merits, have a relative value that is perhaps too much overlooked, and renders them indispensable in any good collection of British literature. His writings on toleration are an
8
anticipation of much that has made the name of Locke immortal among the political authors of Great Britain; and there is truth in the assertion, that the philosopher "ploughed with the heifer of the Independent," His work on Arminianism was the attempt to exhibit a systematic view of the theology which is known by that designation; and in his controversy with John Goodwin, he had to deal with by far its ablest advocate. His elaborate refutation of Socinianism is historically interesting and important, as addressed in reply to Biddle, who first established a Socinian congregation in England. Of his Work entitled, "A Vindication of the Animadversions on the Popish Controversy," it is said by Orme, that "it embraces the substance of the Popish controversy." But it is hardly our province to offer any criticism upon the writings of our author. We cannot refrain however, from quoting a brief but very complete judgment pronounced on his merits by a divine whose eminent worth and spiritual sagacity enabled him to appreciate the higher qualities of Owen, and who cannot be accused of any denominational prejudice in his favor. Indeed, some allusions at the close of the extract indicate, that, in the encomium he passes upon the Puritan, his candor triumphs over some degree of bias against him. Stillingfleet, the champion of the Anglican Church, when he replied to Owen's strictures on his sermon entitled, "The Mischief of Separation," acknowledges "the civility and decent language" of his antagonist.
"The divines of the Puritan school, however (with due allowance for the prevalent tone of scholastic subtleties), supply to the Ministerial student a large fund of useful and edifying instruction. If they be less clear and simple in their doctrinal statements than the Reformers, they enter more deeply into the sympathies of Christian experience. Profoundly versed in spiritual tactics -- the habits and exercises of the human heart -- they are equally qualified to awaken conviction and to administer consolation, laying open the man to himself with peculiar closeness of application; stripping h in of his false dependencies, and exhibiting before him the light and influence of the Evangelical remedy for his distress. Owen stands pre-eminent among the writers of this school. `His scholars' (as Mr. Cecil observes) `will be more profound and enlarged, and better furnished, than those of most other writers.' Among his voluminous works, we may mark his
9
Exposition of the Epistle to the Hebrews (with all its prolixity), as probably the most elaborate and instructive comment upon a detached portion of Scripture. His work on the Spirit (though discordant in some particulars from the principles of our church) embraces the most comprehensive view of this vitally-important subject. His Exposition of <19D001>Psalm 130 exhibits the most full and unfettered display of divine forgiveness, admirably suited to the perplexities of exercised Christians. His Tracts upon `Understanding the Mind of God in Scripture,' and `The Reason of Faith,' manifest his usual accuracy of spiritual discernment. His treatises upon Indwelling Sin, Mortification of Sin, the Power of Temptation, and the Danger of Apostasy, -- mark uncommon depths of exploring the secretes of the heart. His view of Spiritualmindedness draws out a graphic delineation of the tastes and features of the new character. And indeed, upon the whole, -- for luminous exposition, and powerful defense of scriptural doctrine, -- for determined enforcement of practical obligation, -- for skillful anatomy of the self-deceitfulness of the heart, and for detailed and wise treatment of the diversified exercises of the Christian's heart, -- he stands probably unrivalled. The mixture of human infirmity with such transcendent excellence will be found in an unhappy political bias -- in an inveterate dislike to episcopal government, and (as regards the character of his Theology) a too close and construct endeavor to model the principles of the Gospel according to the proportions of human systems But who would refuse to dig into the golden mine from disgust at the base alloy that will ever be found to mingle itself with the ore?" And in a note he adds, "Though his works will be the Minister's constant companion through his course, yet are they most valuable parts of his preparatory study, as exhibiting scriptural doctrines in an experimental mould and in practical influence, -- a complete pattern of that form of Ministry which equally adapts itself to the various purposes of our office." f1
It was to be expected, if such was their value, that his works should enjoy an extensive circulation. Nor was their popularity confined to England. They have repeatedly appeared in the language of Holland; and by the
10
Dutch divines the most favorable mention is made of the various treatises of our pious and learned Puritan. We are informed by Dr Steven, f2 that his Exposition of the Epistle to the Hebrews was so highly prized by Mr Simon Commenicq, an opulent merchant in Rotterdam, that he ably translated the work, and had it printed in seven volumes quarto (Amsterdam, 1733-1740), and gratuitously circulated most of the impression His work which bears the title, QEOLOGOYMENA PANTODAIIA, etc., originally published at Oxford in 1661, must have been highly esteemed abroad, as it was reprinted at Bremen in 1684, and at Franeker in 1700. f3
In Scotland, the influence exerted by Owen's writings has been very great. They imbued with their own manly, solid, and scriptural character, the warm and evangelical theology of the early fathers of the Scottish Secession, -- in some respects the only distinctive school of theology which Scotland has produced. The best modern edition of his commentary on the Hebrews we owe to the care and industry of Dr Wright, a minister of the Established Church in Stirling. In the list of subscribers to a folio volume of Owen's works, there are twenty names connected with the nobility, and of these, fifteen belong to Scotland.
So early as the year 1721, the project seems to have been seriously entertained of collecting and publishing, in a series of uniform volumes, a complete edition of his works. A large and elegant folio, to which we have just referred, then issued from the London press, containing his Sermons, his Tracts (either already published or existing hitherto as manuscript in the possession of his friends), and the Latin Orations which he delivered when vice-chancellor of the University of Oxford. Prefixed to it is an excellent likeness of Owen, and it is dedicated to Sir John Hartopp, who had been his intimate friend, and who, at the advanced age of eighty-four, still survived him, and contributed the most important materials in the Memoir of his Life by Asty, which appears at the commencement of the volume. Although Asty signed the epistle dedicatory, and wrote the memoir, the preface is subscribed by other names as well as his own, -- John Nesbitt, Matthew Clarke, Thomas Ridgley, D.D., and Thomas Bradbury, eminent Independent ministers in London. From this preface we learn that these gentlemen were desirous to publish all the treatises of Owen in volumes corresponding in size and appearance with the one
11
ushered under their auspices into public notice. There was a large body of subscribers to it, amounting in number to three hundred and seventy-five. The editors, accordingly, felt themselves bound to acknowledge the "uncommon encouragement" which as yet they had received to persevere in their undertaking. The scheme, however, proved abortive; -- nothing appeared in addition to the volume which we have just described. The circumstance is much to be regretted, as the editors evince a laudable degree of care in their task, so far as it had proceeded. The memory of Owen was yet fresh, and no difficulty at that time would have been experienced in collecting all the genuine productions of a divine to whose literary industry the Church of Christ had been se largely indebted. It would seem to have been the practice of that age, whenever any author died whose works had commanded an extensive circulation in religious society, immediately to issue a collected edition of them in volumes of folio size, according to the prevailing task. Manton died in 1677, and during the years 1681-1691 his works were collected into five such volumes. Thomas Goodwin died in 1679, and the five volumes of his collected works were issued from 1681 to 1696. Charneck died in 1680, and forthwith, in 1684, his works were published in two volumes. Flavel died in 1691, and in 1701 the edition of his works in two volumes was printed. Bates died in 1699, and in the following year a volume, including all his productions, was given to the public. Howe died in 1705, and a complete edition of his works, in two volumes, appeared in 1724. It may seem storage that it should have fared differently with the works of Owen, whoso name towers into just preeminence among all his venerable compeers in Puritan literature. It serves to illustrate the comparative extent of his labors, as well as to indicate, perhaps, the special difficulty which may have prevented the same honor and service being rendered to his memory by the publication of his collected works, when we bear in mind that one of them, his Exposition of the Epistle to the Hebrews, occupies of itself alone -- four goodly folios.
Several treatises of Owen have won for themselves a high place in the standard theology of our country, and have, accordingly, during the last century, passed through innumerable editions; but it was not till 1826 that another and more successful effort was made to enrich our theological literature with a uniform edition of all his works. The credit of this undertaking is due to the enterprise of Mr Baynes, the London publisher.
12
The edition was comprised in twenty-one octavo volumes, -- the first, however, consisting of the Memoir of Owen's Life and Writings by Mr Orme, -- and was printed under the editorial care of Mr Russell, a Dissenting minister in the neighborhood of London. As the first attempt f4 to collect the works of Owen, -- an attempt, the difficulty of which may be inferred from the fact that in his lifetime Owen himself had for years lost sight of some of his own treatises, -- and to publish them in a respectable form, it deserved well of the Christian public; and was indeed favourably received, for the subscribers to it rose to the number of three hundred and forty-six, and the impression, it is believed, has been long since exhausted.
The price at which, whether from its scarcity or its size, the edition of 1826 stood, prevented many from purchasing it who cherished an admiration for the writings of this great Nonconformist divine. A strong desire was evinced, in various ways, that his works might be issued in a form more accessible to the generality of the religious community. The publishers of the present edition lay claim to nothing more than the discernment by which they were led to mark, and the zeal with which they have endeavored to supply, what was felt to be a want and desideratum by the public. They have been fully justified in the belief under which they were induced to embark in this undertaking, by the number of subscribers to this edition, -- a number almost unprecedented in the history of religious publications, and extending to nearly three thousand.
They had hardly begun to print, before they became aware, on a thorough examination of the previous edition, from which they intended to print, that on other grounds besides the scarcity of the former one, a new edition was imperatively required. It would be invidious to animadvert in disparaging terms on the manner in which the works of Owen have been generally published. Every effort to extend the knowledge of them is entitled to a cordial meed of approbation. It is but justice to the reader, however, that he should be informed on what principles the editorship of the present issue of His works has been conducted.
It was necessary that, in the simple matter of printing, greater accuracy should be studied than appears in previous editions. From the first, the publications of our author suffered greatly in this respect, He complains
13
that the "Theologoumena" had been much disfigured with errors, "nobis a praelo a capite ad calcem operis absentibus." He appends a humorous note to his treatise entitled, "Salus Electorum Sauguis Iesu; or, the Death of Death in the Death of Christ," which we may quote, as illustrating how the inaccuracies in the old editions may have arisen. In reference to a list of errata that follows, he says, "I must inform the reader, that I cannot own any of His censures until he shall have corrected these errata, and allowed, besides, many grains for literal faults, viz., parius for parvus, let for set, him for them, and the like; also mispointing and false accenting of Greek words, occasioned by my distance from the press; and something else, of which it would be too much tyranny in making the printer instrumental in the divulging." Subsequent editions evince little improvement in this direction. Even the edition of 1826 -- though manifesting some advance in point of correct printing -- is not what it might have been.
No liberties have been taken with the text of the author. On the contrary, in order to restore it to its original purity, a diligent comparison has been instituted between recent editions Of his works and the original edition, or at least some edition which, having been published during the lifetime of Owen, may be supposed to have been given to the public with his corrections, and, under his own superintendence. Wherever any alteration seemed requisite, or an omission needed to be supplied, the words added have been placed in brackets, in order to distinguish them from the author's text. Slight grammatical errors have been corrected, but no change has been made on the venerable archaisms which sometimes occur in the modes of thought and expression which he was in the habit of using. Some accommodation of this kind to the usages. of modern language may be quite proper in the publication of any of HIS treatises for popular use; but in a standard edition of his works such a course is altogether inexpedient. It seems a breach of faith with the author. It would unsettle the landmarks of British literature. It is demanded by no necessity, as hardly any words employed by Owen have become so obsolete as to be now unintelligible. In order, therefore, that the mind of our author should be expressed in His works in its full idiosyncrasy, it was felt a duty to abstain from any rash intermeddling with the costume of his thoughts, and to adhere with scrupulous jealousy to the ancient text.
14
The punctuation has undergone a thorough revisal. Passages which, from negligence in this respect, were previously very obscure, have brightened into significance, so as even to impart to the style a measure of clearness and animation of which it might have been deemed incapable. In the more important treatises, we have endeavored to make a judicious and sparing restoration of the Italics, of which copious use is made in the old editions. They were employed, not merely for the purpose of emphasis, but to indicate quotations, and the train of thought. Quotations are now denoted by the ordinary marks in modem printing. The Italics are retained, where emphasis seems to have been designed, and where they tend to give connection and vividness to the composition.
In common with the authors of that age, Owen indulged freely in divisions and subdivisions of any topic under his consideration. The numerals employed to indicate the progress of thought were found in much confusion, -- omissions occurring even in the early editions which appeared before the author's death, and changes having been subsequently introduced (of course without the author's sanction), which often destroy the connection and force of his statements, and bewilder his readers in a labyrinthine maze of numeration. Care has been taken to rectify these errors, and the subdivisions are denoted by the usual gradation in the numerals -- I, 1, (1), [1], first, and first. It would have been an advantage if we could have dispensed with this cumbrous and complex apparatus; but such a course would have been questionable in principle, and indeed, on a little examination, will be seen to have been impossible.
The Scripture references demanded serious attention. A score of errors has sometimes been detected in a single sheet. Occasionally, moreover, when the words of Scripture were quoted, whether from mistakes in transcription and printing, or in consequence of the quotations having been made from memory, several inaccuracies have been noticed. These have been all corrected. No attempt, however, has been made to interfere, when it was evident that the author, as he sometimes does, purposely varied the translation of the authorized version of the Scriptures, in order to elicit more fully the import of the original.
Perhaps the works of Owen have suffered most injustice in regard to his quotations from the Greek and Latin Fathers. Even the editions which
15
were printed when he was himself alive, here abound in errors to a degree that is a scandal to the British press. The circumstance can only be explained from the pressure of multifarious duties leaving the author little time to attend to the details in the printing of his own works. It would seem that this task was often devolved on others, who, in the department of the Greek and Latin citations, have not given much evidence of their competency for it. To these original errors many more were added in each successive edition, till some passages from the Fathers, but for the characters in which they were printed, when Greek, might have been Latin as well as Greek, -- or when Latin, might have been Greek as well as Latin, for all the meaning that could be expiscated from them; and the riddle they presented to the reader could only he solved by the use of that suspicious instrument of criticism, -- mere conjecture. So Herculean seemed the task of correcting and verifying these references and quotations, that Mr Russell, in 1826, expressly declined to undertake it. In a note to the treatise on the "Reason of Faith," he remarks, "The editor takes this opportunity of stating, that he does not undertake -- nor would it be possible, without a prodigious, and at the same time almost useless, expenditure of time and labor, and a boundless accumulation of books -- to verify the numerous quotations of Dr Owen from the Fathers, and schoolmen and controversialists of a more recent period." We have only to state, that, so far as circumstances permitted, the best attention of the present editor has been given to these quotations, and that at least all the most important of them have been duly verified and collated, and the proper reference given to their place in the writings of the Father from whom they may have been adduced.
A prefatory note has commonly been given to the different treatises. It is intended by the note simply to indicate the design of the treatise, to submit a brief analysis of its contents, and to specify the date of its original publication, the judgment that has been formed of its merits, and any circumstances of interest bearing on its character, or connected with its history. The perusal of a work presupposes some knowledge of its design and contents, before the reader is induced to devote his time to the examination of it. When old works are republished, there is no present impulse to discuss their merits, and the organs of periodical criticism seldom bestow on them a formal and detailed review; so that a reader is
16
sometimes at a loss to judge of the treatise of an old author, whether it he worthy of his attention, or likely to interest him, or what precise object it was intended to serve. Prefatory notes, therefore, supplying a key to the author's intention, so far as it can be gathered, have been inserted in the present edition. Explanations have been sometimes appended at the foot of the pages, in regard to any statements or allusions that general readers might fail to understand. The editor, however, has been anxious not to overlay the text in any instance with a parade of authorities and references, seeking in his duties to be under the influence of the sentiment, -- Prodesse quam conspici.
To promote facility of reference to the various productions of our author, they have been arranged in three divisions -- Doctrinal, Practical, and Controversial, and in each of these divisions the works have been given, as far as possible, according to the years in which they were published. It would be vain to attempt rigid precision and accuracy in any such arrangement that might be adopted. There are treatises which are at once doctrinal and practical in their nature. Some advantages would have accrued had the chronological order been followed, and had the works been inserted in this edition altogether according to the date of their original publication. But much confusion and irregularity would have been the result, and treatises, among which an obvious affinity existed in their subject and design, would not have been included in the same volume.
A complete index will be given in the last volume, embracing the Greek and Hebrew words quoted from Scripture, the texts explained, and the subjects discussed by our author.
It only remains for the editor to express his obligations to the Rev. John Edmondston of Ashkirk, whose aid has been invaluable, especially in the department of the Greek, Latin, and Hebrew quotations; to the Rev. John Cunningham, LLD., who kindly undertook the research and inquiries that were found necessary in London; and to the custodians of the different public libraries in Edinburgh, through whose courtesy free access was granted to them, in order to prosecute the business of collation.
The best thanks of the publishers are due to the Rev. Andrew Thomson, for the Memoir of Owen which graces this edition of his works; and to the trustees of the Lancashire Independent College, for the use of a portrait
17
which belongs to the library of the college, and from which the portrait at the beginning of this volume has been engraved. The engraving is a very truthful representation of the countenance of Owen, according to the original painting from which it has been taken, and which, on the whole, has been preferred to any other likeness of him as more in harmony with the depth and dignity of his character.
There are some important publications of Owen which were not included in Mr Russell's edition. The Exercitations on the Sabbath do not appear in it, as they belonged to the preliminary dissertations prefixed to the Exposition of the Epistle to the Hebrews. They were issued separately by our author, in order to diffuse sound views on the obligation of the Sabbath, among a wider circle of readers than his ponderous commentary was likely to overtake. Dr Wright restored them to their proper place in the introduction to the commentary. The "Theologoumena," etc., also was not comprehended in the edition of 1826. In order to render this edition quite complete, the publishers contemplate a separate arrangement, by which subscribers, should a demand exist for it, will be supplied with the "Theologoumena," and any other productions of our author not included in the previous volumes of this edition. There is a probability, also, from a desire already expressed for it, that the Exposition of the Epistle to the Hebrews -- the noblest monument of Owen's learning -- will be published uniform with this edition of his works.
With these statements and explanations, the public must be left to judge of the merits and value of this edition of Owen's works The editor may be permitted to express his own sense of the importance of the charge with which he has been intrusted, and his ardent desire that the volumes issued under his superintendence may prove, in elegance and correctness, worthy of the precious treatises contained in them, and a befitting monument to the name and memory of Owen. He was called by a sudden and urgent application to undertake these editorial labors, involving an expenditure of time and an amount of care and research beyond his own anticipation, and such as few are in circumstances to appreciate. No Christian man in his position could divest himself of solemn feeling, under the reflection that this publication, from the wide circulation already insured to it, must exert a mighty influence in gadding the minds of men, and moulding their habits of thought and action, -- a feeling relieved only by the consideration that
18
the principles of Owen were a close and faithful transcript of the Gospel of Christ, and that multitudes have already ripened for glory in meditation upon his pages. Should these volumes prove conducive to the same result, and perhaps on a wider scale, from the increased circulation now given to religious treatises of such sterling excellence, any amount of editorial care and labor will not be misspent The labor has even already been its own reward; nor was it a mean ambition, to have one's name linked, by a connection however humble, with the great Nonconformist, whose writings in defense of toleration, and in rebuke of tyranny, did much to secure for us the rich inheritance of freedom and civil privilege in which we rejoice, and whose theology has stamped a deep and lasting impress on the religious character and tendencies of his nation.
W. H. G. Edinburgh, August 1850.
19
CRISTOLOGIA:
CHRISTOLOGIA
OR
A DECLARATION OF THE GLORIOUS MYSTERY
OF
THE PERSON OF CHRIST -- GOD AND MAN:
WITH The Infinite Wisdom, Love, And Power Of God In The Contrivance And Constitution Thereof;
AS ALSO, Of The Grounds And Reasons Of His Incarnation; The Nature Of His Ministry In Heaven; The Present State Of The Church Above Thereon; And The Use Of His Person In Religion:
WITH An Account And Vindication Of The Honor, Worship, Faith, Love, And Obedience Due Unto Him, In And From The Church.
"Yea doubtless, and I count all things [but] loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them [but] dung, that I may win Christ." -- <500308>Philippians 3:8.
20
PREFATORY NOTE
To object of Dr. Owen in this treatise is to illustrate the mystery of divine grace in the person of Christ. It bears the title,
"Christologia;" but it differs considerably from modern works of the same title or character. It is not occupied with a formal induction from Scripture in proof of the supreme Godhead of the Savior. Owen assumes the truth of this doctrine, and applies all his powers and resources to expound its relations in the Christian system, and its bearings on Christian duty and experience.
Chapter 1 of the work is devoted to an exposition of <401616>Matthew 16:16, as a warrant and basis for his inquiry respecting the person of Christ. Chapter 2 contains some historical references to the opposition encountered by this doctrine in past ages. From Chapter 3 to 7 inclusive, the person of Christ is exhibited as the origin of all true religion, the foundation of the divine counsel, the representation of the divine nature and will, the embodiment and sum of divine truth, and the source of divine and gracious efficacy for the salvation of the church. The faith of the Old Testament Church respecting it is illustrated in Chapter 8. Then follows the second leading division of the treatise, in which the divine honors and obedience due to Christ, and our obligation to seek conformity to him, are urged at some length, from Chapter 9 to 15. It is followed in Chapters 16 and 17 with an inquire into the divine wisdom as manifested in the person of Christ. The hypostatical union is explained, Chapter 18. Two more Chapters, 19 and 20, close the work, with a dissertation on the exaltation of Christ, and the mode in which he discharges his mediatorial functions in heaven.
The treatise was first published in 1679. We are not informed under what particular circumstances Owen was led to prepare it. There is internal evidence in the work itself that he labored under a strong impression of the peril in which evangelical religion would be involved, if views of the person of Christ, either positively unsound or simple vague and defective, obtained currency in the British churches. His acquaintance with the early history of the church taught him that against this doctrine the persevering
21
assaults of Satan had been directed; and, with sagacious foresight, he anticipated the rise of heresy on this point in England. He speaks of "woeful contests" respecting it, -- increasing rather than abating "unto this very day;" and intimates his conviction, in language which elucidates his main design in this work, that the only way by which they could be terminated was to enthrone Christ anew in the hearts and consciences of men.
Events ensued which justified these apprehensions of Own. A prolonged controversy on the subject of the Trinity arose, which drew forth the works of Bull (1686), Sherlock (1690), and South (1695). In 1710, Whiston was expelled from Oxford for his Arianism. Dr. S Clarke, in 1712, published Arian views, for which he was summoned before the Convocation. Among the Presbyterian Dissenters Pierce and Hallet (1717) became openly committed to Arianism. Dr. Isaac Watts who succeeded (1702) to the charge of the same congregation in London which had been under the care of Owen, broached the "Indwelling Schema"; according to which the Father is so united to the man Christ Jesus, whose human soul preexisted his coming in the flesh, that, through this indwelling of the Godhead, he became properly God.
The Christology of Owens has always been highly valued, and will be of use to all ages of the church: -- "A work," says the late Dr. M'Crie, "which, together with its continuation, the `Meditations on the Glory of Christ, ` of all the theological works published by individuals since the Reformation, next to `Calvin's Institutions', we would have deemed it our highest honor to have produced." -- Ed.
22
PREFACE
It is a great promise concerning the person of Christ, as he was to be given unto the church, (for he was a child born, a son given unto us, <230906>Isaiah 9:6,) that God would "lay him in Zion for a foundation, a stone, a tried stone, a precious cornerstone, a sure foundation," whereon "he that believeth shall not make haste:" <232816>Isaiah 28:16. Yet was it also foretold concerning him, that this precious foundation should be "for a stone of stumbling, and for a rock of offense, to both the houses of Israel; for a gin and for a snare to the inhabitants of Jerusalem;" so as that "many among them should stumble, and fall, and be broken, and be snared, and be taken:" <230814>Isaiah 8:14, 15. According unto this promise and prediction it has fallen out in all ages of the church; as the apostle Peter declares concerning the first of them.
"Wherefore also," saith he, "it is contained in the Scripture, Behold, I lay in Sion a chief cornerstone, elect, precious; and he that believeth on him shall not be confounded. Unto ye therefore which believe, he is precious; but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone of stumbling, and a rock of offense, even to them which stumble at the word, being disobedient: whereunto also they were appointed:" 1<600206> Peter 2:6-8.
Unto them that believe unto the saving of the soul, he is, he always has been, precious -- the sun, the rock, the life, the bread of their souls -- every thing that is good, useful, amiable, desirable, here or unto eternity. In, from, and by him, is all their spiritual and eternal life, light, power, growth, consolation, and joy here; with everlasting salvation hereafter. By him alone do they desire, expect, and obtain deliverance from that woeful apostasy from God, which is accompanied with -- which containeth in it virtually and meritoriously whatever is evil, noxious, and destructive unto our nature, and which, without relief, will issue in eternal misery. By him are they brought into the nearest cognation, alliance, and friendship with God, the firmest union unto him, and the most holy communion with him, that our finite natures are capable of, and so conducted unto the eternal enjoyment of him. For in him "shall all the seed of Israel be justified, and
23
shall glory;" (<234525>Isaiah 45:25;) for "Israel shall be saved in the Lord with an everlasting salvation;" they "shall not be ashamed nor confounded, world without end:" verse 17.
On these and the like accounts, the principal design of their whole lives unto whom he is thus precious, is to acquaint themselves with him -- the mystery of the wisdom, grace, and love of God, in his person and mediation, as revealed unto us in the Scripture, which is "life eternal;" (<431703>John 17:3;) -- to trust in him, and unto him, as to all the everlasting concernments of their souls -- to love and honor him with all their hearts -- to endeavor after conformity to him, in all those characters of divine goodness and holiness which are represented unto them in him. In these things consist the soul, life, power, beauty, and efficacy of the Christian religion; without which, whatever outward ornaments may be put upon its exercise, it is but a useless, lifeless carcass. The whole of this design is expressed in these heavenly words of the apostle: (<500308>Philippians 3:8-12:)
"Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith: that I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death; if by any means I might attain unto the resurrection of the dead. Not as though I had already attained, either were already perfect; but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus."
This is a divine expression of that frame of heart of that design -- which is predominant and efficacious in them unto whom Christ is precious
But, on the other hand, (according unto the fore-mentioned prediction,) as he has been a sure foundation unto all that believe, so he has in like manner been "a stone of stumbling and a rock of offense unto them that stumble at the word, being disobedient: whereunto also they were appointed." There is nothing in him -- nothing wherein he is concerned -- nothing of him, his person, his natures, his office, his grace, his love, his power, his authority,
24
his relation unto the church -- but it has been unto many a stone of stumbling and rock of offense. Concerning these things have been all the woeful contests which have fallen out and been managed among those that outwardly have made profession of the Christian religion. And the contentions about them do rather increase than abate, unto this very day; the dismal fruits whereof the world groaneth under, and is no longer able to bear. For, as the opposition unto the Lord Christ in these things, by men of perverse minds, has ruined their own souls -- as having dashed themselves in pieces against this everlasting rock -- so in conjunction with other lusts and interests of the carnal minds of men, it has filled the world itself with blood and confusion.
The re-enthroning of the Person, Spirit, Grace, and authority of Christ, in the hearts and consciences of men, is the only way whereby an end may be put unto these woeful conflicts. But this is not to be expected in any degree of perfection amongst them who stumble at this stone of offense, whereunto they were appointed; though in the issue he will herein also send forth judgment unto victory, and all the meek of the earth shall follow after it. In the meantime, as those unto whom he is thus a rock of offense -- in his person, his spirit, his grace, his office, and authority -- are diligent and restless (in their various ways and forms, in lesser or higher degrees, in secret artifices, or open contradictions unto any or all of them, under various pretenses, and for divers ends, even secular advantages some of them, which the craft of Satan has prepared for the ensnaring of them) in all ways of opposition unto his glory; so it is the highest duty of them unto whom he is precious, whose principal design is to be found built on him as the sure foundation, as to hold the truth concerning him, this person, spirit, grace, office, and authority,) and to abound in all duties of faith, love, trust, honor, and delight in him -- so also to declare his excellency, to plead the cause of his glory, to vindicate his honor, and to witness him the only rest and reward of the souls of men, as they are called and have opportunity.
This, and no other, is the design of the ensuing treatise; wherein, as all things fall unspeakably short of the glory, excellency, and sublimity of the subject treated of, (for no mind can conceive, no tongue can express, the real substantial glory of them,) so there is no doubt but that in all the parts of it there is a reflection of failings and imperfections, from the weakness
25
of its author. But yet I must say with confidence, that in the whole, that eternal truth of God concerning the mystery of his wisdom, love, grace, and power, in the person and mediation of Christ, with our duties towards himself therein, even the Father, Son, and eternal Spirit, is pleaded and vindicated, which shall never be shaken by the utmost endeavors and oppositions of the gates of hell.
And in the acknowledgment of the truth concerning these things consists, in an especial manner, that faith which was the life and glory of the primitive church, which they earnestly contended for, wherein and whereby they were victorious against all the troops of stumbling adversaries by whom it was assaulted. In giving testimony hereunto, they loved not their lives unto the death, but poured out their blood like water, under all the pagan persecutions, which had no other design but to cast them down and separate them from this impregnable rock, this precious foundation. In the defense of these truths did they conflict, in prayers, studies, travels, and writings, against the swarms of seduces by whom they were opposed. And, for this cause, I thought to have confirmed the principal passages of the ensuing discourse with some testimonies from the most ancient writes of the first ages of the church; but I omitted that cause, as fearing that the interposition of such passages might obstruct instead of promoting the edification of the common sort of readers, which I principally intended. Yet, withal, I thought not good utterly to neglect that design, but to give at least a specimen of their sentiments about the principal truths pleaded for, in this preface to the whole. But herein, also, I met with a disappointment; for the bookseller having, unexpectedly unto me, finished the printing of the discourse itself, I must be contented to make use of what lieth already collected under my hand, not having leisure or time to make any farther inquiry.
I shall do something of this nature, the rather because I shall have occasion thereby to give a summary account of some of the principal parts of the discourse itself, and to clear some passages in it, which by some may be apprehended obscure.
Chap. I. The foundation of the whole is laid in the indication of those words of our blessed Savior, wherein he declares himself to be the rock whereon the church is built: (<401618>Matthew 16:18:)
26
"And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it."
The pretended ambiguity of these words has been wrested by the secular interests of men, to give occasion unto that prodigious controversy among Christian, with, whether Jesus Christ or the Pope of Rome be the rock whereon the church is built. Those holy men of old unto whom Christ was precious, being untainted with the desires of secular grandeur and power, knew nothing hereof. Testimonies may be -- they have been -- multiplied by other unto this purpose. I shall mention some few of them.
"o=utov estin he pros ton Patera agousa hosos, he petra, he kleis, he poimen", etc, saith Ignatius: Epist. ad Philadelph. -- "He" (that is, Christ) "is the way leading unto the Father, the rock, the key, the shepherd" -- wherein he has respect unto this testimony. And Origin expressly denies the words to be spoken of Peter, in <401601>Matthew 16: (Tract. 1:)
"Quod si super unum illum Petrum tantum existimees totam eclesiam aedificar, quid dicturus es de Johanne, et apostolorum unoquoque? Num audebimus dicere quod adversus Petrum unum non prevaliturae sunt portae inferorum?"
-- "If you shall think that the whole church was built on Peter alone, what shall we say of John, and each of the apostles? What! shall we dare to say that the gates of hell shall not prevail against Peter only?" So he [held, ] according unto the common opinion of the ancients, that there was nothing peculiar in the confession of Peter, and the answer made thereunto as unto himself, but that he spake and was spoken unto in the name of all the rest of the apostles. Euseb. Preparat. Evang., lib. 1 cap. 3:
"Hte ojnomasti< proqespisqei~sa ejkklhsi>a aujtou~ e[sthke kata< ba>qouv ejrjrJizwme>nh, kai< me>criv oujrani>wn aJyi>dwn eujchai~v osj i>wn kai< qeofilwn~ ajndrw~n metewrizome>nh -- dia< mia> n ekj ein> hn, h[n autj o ato lex> in, eip] wn, Epi< th ran oikj odomh>sw mou thn< ejhkklhsia> n, kai< pu>lai a[d| ou ouj katiscu>sousin autj hv~ ".
27
He proves the verity of divine predictions from the glorious accomplishment of that word, and the promise of our Savior, that he would build his church on the rock, (that is, himself,) so as that the gates of hell should not prevail against it. For "Unum hoc est immobile fundamentum, una haec est felix fidei Petra, Petri ore confessa, Tu es filius Dei vivi," says Hilary de Trin., lib. 2 -- "This is the only immovable foundation, this is the blessed rock of faith confessed by Peter, Thou art the Son of the living God". And Epiphanius, Haer.29: "Epi< th|~ pe>tra| tauth| ths~ asj falou~v pi>stews oikj odomh>sw mou~ thn< ekj klesia> n". -- "Upon this rock" of assured faith "I will build my church". For many thought that faith itself was metonymically called the Rock, because of its object, or the person of Christ, which is so.
One or two more out of Augustine shall close these testimonies: "Super hanc Petram, quam confessus es, super meipsum filium Dei vivi, aedificabo ecclesiam meam. Super me aedificabo te, non me super te:" De Verbis Dom., Serm. 13. -- "Upon this rock which thou hast confessed -- upon myself, the God of the living God -- I will build my church I will build thee upon myself, and not myself on thee." And he more fully declareth his mind: (Tract. 124, in Johan.:)
"Universam significabat ecclesiam, quae in hoc seculo diversis tentationibus, velut imbribus, fluminibus, tempestatibusque quatitur, et non cadit; quoniam fundata est supra Petram; unde et Petrus nomen accepit. Non enim a Petro Petra, sed Petrus a Petra; sicut non Christus a Christiano, sed Christianus a Christo vocatur. Ideo quippe ait Dominus, `Super hanc Petram aedificabo ecclesiam meam', quia dixerat Petrus, `Tu es Christus filius Dei vivi'. `Super hanc ergo' (inquit) `Petram quam confessus es, aedificabo eccleaism meam'. Petra enim erat Christus, super quod fundamentum etiam ipse aedificatus est Petrus. Fundamentum quippe aliud nemo potest ponere, praeter id quod positum est, quod est Jesus Christus".
-- "He (Christ) meant the universal church, which in this world is shaken with divers temptations, as with showers, floods, and tempests, yet falleth not, because it is built on the rock (Petra) from whence Peter took his name. For the rock is not called Petra from Peter, but Peter is so called
28
from Petra the rock; as Christ is not so called from Christian, but Christian from Christ. Therefore, said the Lord, `Upon this rock will I build my church;' because Peter said, `Thou art the Christ, the Son of the living God.' Upon this rock, which thou hast confessed, will I build my church. For Christ himself was the rock on which foundation Peter himself was built. For other foundation can no man lay, save that which is laid which is Jesus Christ.
Chap. II. Against this rock, this foundation of the church -- the person of Christ, and the faith of the church concerning it -- great opposition has been made by the gates of hell. Not to mention the rage of the pagan world, endeavoring by all effects of violence and cruelty to cast the church from this foundation; all the heresies wherewith from the beginning, and for some centuries of years ensuing, it was pestered, consisted in direct and immediate oppositions unto the eternal truth concerning the person of Christ. Some that are so esteemed, indeed, never pretended unto any sobriety, but were mere effects of delirant [raving] imaginations; yet did even they also, one way or other, derive from an hatred unto the person of Christ, and centered therein. Their beginning was early in the church, even before the writing of the gospel by John, or of his Revelation, and indeed before some of Paul's epistles. And although their beginning was but small, and seemingly contemptible, yet, being full of the poison of the old serpent, they diffused themselves in various shapes and forms, until there was nothing left of Christ -- nothing that related unto him, not his natures, divine or human, not their properties nor acting, not his person, nor the union of his natures therein -- that was not opposed and assaulted by them. Especially so soon as the gospel had subdued the Roman empire unto Christ, and was owned by the rulers of it, the whole world was for some ages filled with uproars, confusion, and scandalous disorders about the person of Christ, through the cursed oppositions made thereunto by the gates of hell. Neither had the church any rest from these convicts for about five hundred year. But near that period of time, the power of truth and religion beginning universally to decay among the outward professors of them, Satan took advantage to make that havoc and destruction of the church -- by superstition, false worship, and profaneness of life which he failed of in his attempt against the person of Christ, or the doctrine of truth concerning it.
29
It would be a tedious work, and, it may be, not of much profit unto them who are utterly unacquainted with things so long past and gone, wherein they seem to have no concernment, to give a specimen of the several heresies whereby attempts were made against this rock and foundation of the church. Unto those who have inquired into the records of antiquity, it would be altogether useless. For almost every page of them, at first view, presents the reader with an account of some one or more of them. Yet do I esteem it useful, that the very ordinary sort of Christians should, at least in general, be acquainted with what has passed in this great contest about the person of Christ, from the beginning. For there are two things relating thereunto wherein their faith is greatly concerned. First, There is evidence given therein unto the truth of those predictions of the Scripture, wherein this fatal apostasy from the truth, and opposition unto the Lord Christ, are foretold: and, secondly, An eminent instance of his power and faithfullness, in the appointment and conquest of the gates of hell in the management of this opposition. But they have been all reckoned up, and digested into methods of time and matter, by many learned men, (of old and of late,) so that I shall not in this occasional discourse represent them unto the reader again. Only I shall give a brief account of the ways and means whereby they who retained the profession of the truth contended for it, unto a conquest over the pernicious heresies wherewith it was opposed.
The defense of the truth, from the beginning, was left in charge unto, and managed by, the guides and rulers of the church in their several capacities. And by the Scripture it was that they discharged their duty confirmed with apostolical tradition consonant thereunto. This was left in charge unto them by the great apostle, (<442028>Acts 20:28-31; 1<540613> Timothy 6:13, 14; 2<550201> Timothy 2:1, 2, 15, 23, 24; 4:1-5,) and wherein any of them failed in this duty, they were reproved by Christ himself: <660214>Revelation 2:14, 15, 20. Nor were private believers (in their places and capacities) either unable for this duty or exempt from it, but discharged themselves faithfully therein, according unto commandment given unto them:<620220>1 John 2:20, 27; 4:1-3; 2<630108> John 1:8, 9. All true believers, in their several stations -- by mutual watchfullness, preaching, or writing, according unto their calls and abilities -- effectually used the outward means for the preservation and propagation of the faith of the church. And the same means are still
30
sufficient unto the same ends, were they attended unto with conscience and diligence. The pretended defense of truth with arts and arms of another kind has been the bane of religion, and lost the peace of Christians beyond recovery. And it may be observed, that whilst this way alone for the preservation of the truth was insisted on and pursued, although innumerable heresies arose one after another, and sometimes many together, yet they never made any great progress, nor arrived unto any such consistency as to make a stated opposition unto the truth; but the errors themselves and their authors, were as vagrant meteors, which appeared for a little while, and vanished away. Afterwards it was not so, when other ways and means for the suppression of heresies were judged convenient and needful.
For in process of time, when the power of the Roman empire gave countenance and protection unto the Christian religion, another way was fixed on for this end, viz., the use of such assemblies of bishops and others as they called General Councils, armed with a mixed power, partly civil and partly ecclesiastical -- with respect unto the authority of the emperors and that jurisdiction in the church which began then to be first talked of. This way was begun in the Council of Nice, wherein, although there was a determination of the doctrine concerning the person of Christ -- then in agitation, and opposed, as unto his divine nature therein -- according unto the truth, yet sundry evils and inconveniences ensued thereon. For thenceforth the faith of Christians began greatly to be resolved into the authority of men, and as much, if not more weight to be laid on what was decreed by the fathers there assembled, than on what was clearly taught in the Scriptures. Besides, being necessitated, as they thought, to explain their conceptions of the divine nature of Christ in words either not used in the Scripture, or whose signification unto that purpose was not determined therein, occasion was given unto endless contentions about them. The Grecians themselves could not for a long season agree among themselves whether "ousj ia> " and "upJ os> tativ" were of the same signification or no, (both of them denoting essence and substance,) or whether they differed in their signification, or if they did, wherein that difference lay. Athanasiu6 at first affirmed them to be the same: Orat. 5 con. Arian., and Epist. ad African. Basil denied them so to be, or that they were used unto the same purpose in the Council of Nice:
31
Epist. 78. The like difference immediately fell out between the Grecians and Latins about "hypostasis" and "persona". For the Latins rendered "hypostasis" by "substantia," and "pro>swpon" by "persona." Hereof Jerome complains, in his Epistle to Damasus, that they required of him in the East to confess "tres hypostases," and he would only acknowledge "tree personas:" Epist. 71. And Augustine gives an account of the same difference: De Trinitate, lib. 5 cap. 8, 9. Athanasius endeavored the composing of this difference, and in a good measure effected it, as Gregory Nazianzen affirms in his oration concerning his praise. It was done by him in a synod at Alexandria, in the first year of Julian's reign. On this occasion many contests arose even among them who all pleaded their adherence unto the doctrine of the Council of Nice. And as the subtle Asians made incredible advantage hereof at first, pretending that they opposed not the deity of Christ, but only the expression of it by of "homo-ousios", so afterwards they countenanced themselves in coining words and terms, to express their minds with, which utterly reacted it. Hence were their "oJmoiou>siov, etJ erous> iov, ejx oujk o}ntwn", and the like names of blasphemy, about which the contests were fierce and endless. And there were yet farther evils that ensued hereon. For the curious and serpentine wits of men, finding themselves by this means set at liberty to think and discourse of those mysteries of the blessed Trinity, and the person of Christ, without much regard unto plain divine testimonies, (in such ways wherein cunning and sophistry did much bear sway,) began to multiply such near, curious, and false notions about them, especially about the latter, as caused new disturbances, and those of large extent and long continuance. For their suppression, councils were called on the neck of one another, whereon commonly new occasions of differences did arise, and most of them managed with great scandal unto the Christian religion. For men began much to forego the primitive ways of opposing errors and extinguishing heresies; retaking themselves unto their interest, the number of their party, and their prevalence with the present emperors. And although it so fell out -- as in that at Constantinople, the first at Ephesus, and that at Chalcedon -- that the truth (for the substance of it) did prevail, (for in many others it happened quite otherwise,) yet did they always give occasions unto new divisions, animosities, and even mutual hatreds, among the principal leaders of the Christian people. And great contests there were among some of those who pretended to believe the
32
same truth, whether such or such a council should be received -- that is, plainly, whether the church should resolve its faith into their authority. The strifes of this nature about the first Ephesian Council, and that at Chalcedon, not to mention those wherein the Asians prevailed, take up a good part of the ecclesiastical story of those days. And it cannot be denied, but that some of the principal persons and assemblies who adhered unto the truth did, in the heat of opposition unto the heresies of other men, fall into unjustifiable excess themselves.
We may take an instance hereof with respect unto the Nestorian heresy, condemned in the first Ephesian Council, and afterwards in that at Chalcedon. Cyril of Alexandria, a man learned and vehement, designed by all means to be unto it what his predecessor Athanasius had been to the Arian; but he fell into such excesses in his undertakings, as gave great occasion unto farther tumults. For it is evident that he distinguisheth not between "upJ os> tativ" and "fus> iv", and therefore affirms, that the divine Word and humanity had "mia> n fus> in", one nature only. So he does plainly in Epist. ad Successum: "They are ignorant," saith he, "ot[ i kat' alj h>qeian esj ti< mi>a fus> iv tou~ log> ou sesarkwme>nh". Hence Eutyches the Archimandrite took occasion to run into a contrary extreme, being a no less fierce enemy to Nestorius than Cyril was. For to oppose him who divided the person of Christ into two, he confounded his natures into one -- his delirant folly being confirmed by that goodly assembly, the second at Ephesus. Besides, it is confessed that Cyril -- through the vehemency of his spirit, hatred unto Nestorius, and following the conduct of his own mind in nice and subtle expressions of the great mystery of the person of Christ -- did utter many things exceeding the bounds of sobriety prescribed unto us by the apostle, (<451203>Romans 12:3,) if not those of truth itself. Hence it is come to passe that many learned men begin to think and write that Cyril was in the wrong, and Nestorius by his means condemned undeservedly. However, it is certain to me, that the doctrine condemned at Ephesus and Chalcedony as the doctrine of Nestorius, was destructive of the true person of Christ; and that Cyril, though he missed it in sundry expressions, yet aimed at the declaration and confirmation of the truth; as he was long since vindicated by Theorianus: Dialog. con. Armenios.
However, such was the watchful care of Christ over the church, as unto the preservation of this sacred, fundamental truth, concerning his divine
33
person, and the union of his natures therein, retaining their distinct properties and operations, that -- notwithstanding all the faction and disorder that were in those primitive councils, and the scandalous contests of many of the members of them; notwithstanding the determination contrary unto it in great and numerous councils -- the faith of it was preserved entire in the hearts of all that truly believed, and triumphed over the gates of hell.
I have mentioned these few things, which belong unto the promise and prediction of our blessed Savior in <401618>Matthew 16:18, (the place insisted on,) to show that the church, without any disadvantage to the truth, may be preserved without such general assemblies, which, in the following ages, proved the most pernicious engines for the corruption of the faith, worship, and manners of it. Yea, from the beginning, they were so far from being the only way of preserving truth, that it was almost constantly prejudiced by the addition of their authority unto the confirmation of it. Nor was there any one of them wherein "the mystery of iniquity" did not work, unto the laying of some rubbish in the foundation of that fatal apostasy which afterwards openly ensued. The Lord Christ himself has taken it upon him to build his church on this rock of his person, by true faith of it and in it. He sends his Holy Spirit to bear testimony unto him, in all the blessed effects of his power and grace. He continueth his Word, with the faithful ministry of it, to reveal, declare, make known, and vindicate his sacred truth, unto the conviction of gainsayers. He keeps up that faith in him, that love unto him, in the hearts of all his elect, as shall not be prevailed against. Wherefore, although the oppositions unto this sacred truth, this fundamental article of the church and the Christian religion -- concerning his divine person, its constitution, and use, as the human nature conjoined substantially unto it, and subsisting in it -- are in this Last age increased; although they are managed under so great a variety of forms, as that they are not reducible unto any heads of order; although they are promoted with more subtlety and specious pretenses than in former ages; yet, if we are not wanting unto our duty, with the aids of grace proposed unto us, we shall finally triumph in this cause, and transmit this sacred truth inviolate unto them that succeed us in the profession of it.
34
Chap. III. This person of Christ, which is the foundation whereon the church is built, whereunto all sorts of oppositions are endeavored and designed, is the most ineffable effect of divine goodness and wisdom -- whereof we treat in the next place. But herein, when I speak of the constitution of the person of Christ, I intend not his person absolutely, as he is the eternal Son of God. He was truly, really, completely, a divine person from eternity, which is included in the notion of his being the Son, and so distinct from the Father, which is his complete personality. His being so was not a voluntary contrivance or effect of divine wisdom and goodness, his eternal generation being a necessary internal act of the divine nature in the person of the Father.
Of the eternal generation of the divine person of the Son, the sober writers of the ancient church did constantly affirm that it was firmly to be believed, but as unto the manner of it not to be inquired into. "Scrutator majestatis absorbetur a gloria", was their rule; and the curious disputes of Alexander and Arius about it, gave occasion unto that many-headed monster of the Arian heresy which afterwards ensued. For when once men of subtile heads and unsanctified hearts gave themselves up to inquire into things infinitely above their understanding and capacity -- being vainly puffed up in their fleshly minds -- they fell into endless divisions among themselves, agreeing only in an opposition unto the truth. But those who contented themselves to be wise unto sobriety, repressed this impious boldness. To this purpose speaks Lactantius:(lib. 4, De Vera Sapient.:)
"Quomodo igitur procreavit? Nec sciri a quoquam possunt, nec narrari, opera divina; sed tamen sacrae literae docent illum Dei filium, Dei esse sermonem".
-- "How, therefore, did the Father beget the Son? These divine works can be known of none, declared by none; but the holy writings" (wherein it is determined) "teach that he is the Son of God, that he is the Word of God." And Ambrose: (De Fide, ad Gratianum:)
"Quaero abs te, quando aut quomodo putes filium esse generatum? Mihi enim impossibile est scire generationis secretum Mens deficit, vox silet, non mea tantum, sed et angelorum. Supra potestates, supra angelos, supra cherubim, supra seraphim, supra omnem sensum est. Tu quoque manum ori admovere; scrutari non licet
35
superna mysteria. Licet scire quod ntus sit, non licet discutere quomodu ntus sit; illud negare mihi non licet, hoc quaerere metus est. Nam si Paulus ea quae audivit, raptus in tertium coelu, ineffabilia dicit, quomodo nos exprimere possumus paternae generationis arcanum, quod nec sentire potuimus nec audire? Quid te ista questionum tormenta delectant?"
-- "I inquire of you when and how the Son was begotten? Impossible it is to me to know the mystery of this generation. My mind faileth, my voice is silent -- and not only mine, but of the angels; it is above principalities, above angels, above the cherubim, above the seraphim, above all understanding. Lay thy hand on thy mouth; it is not lawful to search into these heavenly mysteries. It is lawful to know that he was born -- it is not lawful to discuss how he was born; that it is not lawful for me to deny -- this I am afraid to inquire into. For if Paul, when he was taken into the third heaven, affirms that the things which he heard could not be uttered; how can we express the mystery of the divine generation, which we can neither apprehend nor hear? Why do such tormenting questions delight thee?"
Ephraim Syrus wrote a book to this purpose, against those who would search out the nature of the Son of God. Among many other things to the same purpose are his words: (cap. 2:)
"Infelix profecto, miser, atque impudentissimus est, qui scrutari cupot Opificem suum. Millia millium, et centies millies millena millia angelorum et archangelorum, cum horrore glorificant, et trementes adorant; et homines lutei, pleni peccatis, de divinitate intrepide disserunt Non illorum exhorrescit corpus, non contremescit animus; sed securi et garruli, de Christo Dei filio, qui pro me indigno peccatore passus est, deque ipsius utraque generatione loquuntur; nec saltem quod in luce caecutiunt, sentiunt".
-- "He is unhappy, miserable, and most impudent, who desires to examine or search out his Maker. Thousands of thousands, and hundreds of thousands of millions of angels and archangels, do glorify him with dread, and adore him with trembling; and shall men of clay, full of sins, dispute of the Deity without fear? Horror does not shake their bodies, their minds do
36
not tremble, but being secure and pealing, they speak of the Son of God, who suffered for me, unworthy sinner, and of both his nativities or generations; at least they're not sensible how blind they are in the light." To the same purpose. speaks Eusebius at large: Demonstratio Evang., lib. 5 cap. 2.
Leo well adds hereunto the consideration of his incarnation, in these excellent words: (Serm. 9, De Nativit.:)
"Quia in Christo Jesus Filio Dei non solum ad divinam essentiam, sed etiam ad humanan spectat naturam, quo dictum est per prophetam --'generationem ejus quis enarrabit?' -- (utramque enim substantiam in unam convenisse personam, nisi fides credat, sermo non explicat; et ideo materia nunquam deficit laudis; qui nunquam sufficit copia laudatoris) -- gaudeamus igitur quod ad eloquendum tantum, misericordiae sacramentum impares sumus; et cum salutis nostrae altitudinem promere non valeamus, sentiamus nobis bonum esse quod vincimur. Nemo enim ad cognitionem veritatis magis propinquat, quam qui intelligit, in rebus divinis, etiamsi multum proficiat, semper sibi superesse quod quaerat". See also Fulg., lib. 2 ad Thrasimund.
But I speak of the person of Christ as unto the assumption of the substantial adjunct of the human nature, not to be a part whereof his person is composed, but as unto its subsistence therein by virtue of a substantial union. Some of the ancients, I confess, speak freely of the composition of the person of Christ in and by the two natures, the divine and human. That the Son of God after his incarnation had one nature, composed of the Deity and humanity, was the heresy of Apollinarius, Eutyches, the Monothelites, or Monophyeites, condemned by all. But that his most simple divine nature, and the human, composed properly of soul and body, did compose his one person, or that it was composed of them, they constantly affirmed. "Tothn kai< anj qrwp> wn, kata< tav< grafav< sugkeis~ qai fam> en ek] te thv~ kaq' hmJ av~ anj qrwp> othtov teleiw> v ecj ous~ av kata< ton< id] ion log> on, kai< ekj tou~ pefhnot> ov, ejk Qeou~ kata< fu>sin uiJou~", saith Cyril of Alexandria -- "A sanctis patribus adunatione ex divinitate et humanitate Christus Dominus noster compositus praedicatur:" Peter Diacon., Lib. De Incarnat. et Grat. Christi, ad Fulgentium. And the union which they intended by this
37
composition they called "en] wsin fusikhnqesin", a union by composition.
But because there neither was nor can be any composition, properly so called, of the divine and human natures, and because the Son of God was a perfect person before his incarnation, wherein he remained what he was, and was made what he was not, the expression has been forsaken and avoided; the union being better expressed by the assumption of a substantial adjunct, or the human nature into personal subsistence with the Son of God, as shall be afterwards explained. This they constantly admire as the most ineffable effect of divine wisdom and grace: "O a]sarkov sarkout~ ai, oJ log> ov pacun> etai, oJ aoj r> atov orJ at~ ai, oJ anj afhv< yhlafat~ ai, oJ ac] ronov ar] cetai, oJ uioJ v< Qeou~ uiJ ov< anj qrwp> ou gi>netai", saith Gregory Nazianzen, (Orat. 12,) in admiration of this mystery. Hereby God communicates all things unto us from his own glorious fullness, the near approaches whereof we are not able to bear. So is it illustrated by Eusebius: (Demonst. Evang., lib. 4 cap. 5, etc.:)
"Out[ w de< fwtov< hlJ io> u mia> kai< hJ autj h< prosbolh< omJ ou~ kai< kata< to< autj o< kataugaz> ei men< aej r> a, fwtiz> ei de< ofj qalmouv< , aJfhnei, piai>nei de< gh~n, au]xei de< futa<, k.t.l. (cap. 6) Eij gou~n wv[ ejn uJpoqes> ei lo>gou, kaqeiqen aujto oiv epj i< ghv~ politeuoit> o, oudj en> a twn~ epJ i< thv~ ghv~ mein> ai an} adj iaf> oron, pan> twn sullhb> dhn emj yuc> wn omJ ou~ kai< ayj uc> wn aqj roa> | th| tou~ fwtov< prosbolh|~ diafqarhsomen> wn".
The sense of which words, with some that follow in the same place, is unto this purpose: By the beams of the sunlight, and life, and heat, unto the procreation, sustentation, refreshment, and cherishing of all things, are communicated. But if the sun itself should come down unto the earth, nothing could bear its heat and lustre; our eyes would not be enlightened but darkened by its glory, and all things be swallowed up and consumed by its greatness; whereas, through the beams of it, every thing is enlightened and kindly refreshed. So is it with this eternal beam or brightness of the Father's glory. We cannot bear the immediate approach of the Divine Being; but through him, as incarnate, are all things communicated unto us, in a way suited unto our reception and comprehension.
38
So it is admired by Leo: (Serm. 3, De Nativit.:)
"Natura humana in Creatoris societatem assumpta est, non ut ille habitator, et illa esset habitaculum; sed ut naturae alteri sic misceretur altera, ut quamvis alia sit quae suscipitur, alia vero quae suscepit, in tantam tamen unitatem conveniret utriusque diversitas, ut unus idemque sit filius, qui se, et secundum quod verus est homo, Patre dicit minorem, et secundum quod verus est Deus Patrise profitetur aequalem"
-- "Human nature is assumed into the society of the Creator, not that he should be the inhabitant, and that the habitation," (that is, by an inhabitation in the effects of his power and grace, for otherwise the fullness of the Godhead dwelt in him bodily,) "but that one nature should be so mingled" (that is, conjoined) "with the other, that although that be of one kind which assumeth, and that of another which is assumed, yet the diversity of them both should concur in such a unity or union, as that it is one and the same Son who, as he was a true man, said that he was less than the Father, or the Father was greater than he -- so as he was true God, professeth himself equal unto the Father." See also Augustinus De Fide, ad Peter Diacon., cap. 17; Justitianus Imperator Epist. ad Hormisdam, Romae Episcop.
And the mystery is well expressed by Maxentius: (Biblioth. Patr. pars prima:)
"Non confundimus naturarum diversitatem; veruntamen Christum non tu asseris Deum factum, sed Deum factum Christum confitemur. Quia non cum pauper esset, dives factus est, sed cum dives esset, pauper factus est, ut nos divites faceret; neque enim cum esset in forma servi, formam Dei accepit; sed cum esset in forma Dei, formam servi accepit; similiter etiam nec, cum esset caro, verbum est factum; sed cum esset verbum, caro factum est".
-- "We do not confound the diversity of the natures, howbeit we believe not what you affirm, that Christ was made God; but we believe that God was made Christ. For he was not made rich when he was poor; but being rich, he was made poor, that he might make us rich. He did not take the form of God when he was in the form of a servant; but being in the form of
39
God, he took on him the form of a servant. In like meaner, he was not made the Word when he was flesh; but being the Word, he was made flesh."
And Jerome, speaking of the effects of this mystery: (Comment. in Ezekiel, cap. 46:)
"Ne miretur lector si idem et Princeps est et Sacerdos, et Vitulus, et Aries, et Agnus; cum in Scripturis sanctis pro varietate causarum legamus eum Dominum, et Deum, et Hominem, et Prophetam, et Virgam, et Radicem, et Florem, et Principem, et Regem justum, et Justitiam, Apostolu, et Episcopu, Brachium, Servum, Angelum, Pastorem, Filium, et Unigenitum, et Promogenitum, Ostium, Viam, Sagittam, Sapientiam, et multa alia."
-- "Let not the reader wonder if he find one and the same to be the Prince and Priest, the Bullock, Ram, and Lamb; for in the Scripture, on variety of causes, we find him called Lord, God, and Man, the Prophet, a Rod, and the Root, the Flower, Prince, Judge, and Righteous King; Righteousness, the Apostle and Bishop, the Arm and Servant of God, the Angel, the Shepherd, the Son, the Only-begotten, the First-begotten, the Door, the Way, the Arrow, Wisdom, and sundry other things." And Ennodius has, as it were, turned this passage of Jerome into verse: --
"Corda domat, qui cuncta videt, quem cuncta tramiscunt; Fons, via, dextra, lapis, vitulus, leo, lucifer, agnus; Janua, spes, virtus, verbum, sapientia, vates. Ostia, virgultum, pastor, mons, rete, columba, Flama, gigas, aquila, sponsus, patientia, nervus, Filius, excelsus, Dominus, Deus; omnia Christus." (In natalem Papoe Epiphanii.)
"Quod homo est esse Christus voluit; ut et homo possit esse quod Christus est", saith Cyprian: De Idolorum Vanitate, cap. 3.
And,
"Quod est Christus erimus Christiani, si Christum fuerimus imitati:" Ibid. And he explains his mind in this expression by way of admiration: (Lib. de Eleemosyn.:) "Christus hominis filius fieri voluit, ut nos Dei filios faceret; humiliavit se, ut popolum qui prius jacebat, erigeret; vulneratus est, ut vulnera nostra curaret".
40
Chap. IV. That he was the foundation of all the holy counsels of God, with respect unto the vocation, sanctification, justification, and eternal salvation of the church, is, in the next place, at large declared. And he was so on a threefold account.
1. Of the ineffable mutual delight of the Father and the Son in those counsels from an eternity.
2. As the only way and means of the accomplishment of all those counsels, and the communication of their effects, unto the eternal glory of God.
3. As he was in his own person, as incarnate, the idea and exemplar in the mind of God of all that grace and glory in the church which was designed unto it in those eternal counsels.
As the cause of all good unto us, he is on this account acknowledged by the ancients. "Out+ ov goun~ oJ log> ov oJ Cristov< kai< tou~ ein+ ai pal> ai hJma~v, h+n ganh anj qrwp> oiv, auj tov< out= ov oJ log> ov, oJ mon> ov am] fw Qeov> te kai< an] qrwpov, apJ an> twn hmJ in~ ait] iov agj aqwn", saith Clemens, Adhort. ad Gentes -- "He, therefore, is the Word, the Christ, and the cause of old of our being; for he was in God, and the cause of our well-being. But now he has appeared unto men, the same eternal Word, who alone is both God and man, and unto us the cause of all that is good". As he was in God the cause of our being and well-being from eternity, he was the foundation of the divine counsels in the way explained; and in his incarnation, the execution of them all was committed unto him, that through him all actual good, all the fruits of those counsels, might be communicated unto us.
Chap. V. He is also declared in the next place, as he is the image and great representative of God, even the Father, unto the church. On what various accounts he is so called, is fully declared in the discourse itself. In his divine person, as he was the only begotten of the Father from eternity, he is the essential image of the Father, by the generation of his person, and the communication of the divine nature unto him therein. As he is incarnate, he is both in his own entire person God and man, and in the administration of his office, the image or representative of the nature and will of God unto us, as is fully proved. So speaks Clem. Alexandrin.,
41
Adhort. ad Gentes: "H men ga ov aujtou~, kai< uioJ v< tou~ nou~ gnhs> iov, oJ qeio~ v log> ov fwtov< arj cet> upon fwv~ , eikj wn< de< tou~ log> ou oJ an] qrwp> ov". -- "The image of God is his own Word, the natural Son of the" (eternal) "Mind, the divine Word, the original Light of Light; and the image of the Word is man." And the same author again, in his Paedagogus: "Pros> wpon tou~ Qeou~ oJ log> ov w|= fwtiz> etai oJ Qeov< kai< gnwriz> etai" -- "The Word is the face, the countenance, the representation of God, in whom he is brought to light and made known." As he is in his divine person his eternal, essential image; so, in his incarnation, as the teacher of men, he is the representative image of God unto the church, as is afterwards declared.
So also Jerome expresseth his mind herein: (Comment. in Psalm 66:)
"Illuminet vultum suum super nos; Dei facies quae est? Utique imago ejus. Dicit enim apostolus imaginem Patris esse filium; ergo imagine sua nos illuminet; hoc est, imaginem suam filium illuminet super nos; ut ipse nos illuminet; lux enim Patris lux filii est."
-- "Let him cause his face to shine upon us; or lift up the light of his countenance upon us. What is the face of God? Even his image. For the apostle says, that the Son is the image of the Father. Wherefore, let him shine on us with his image; that is, cause his Son, which is his image, to shine upon us, that he may illuminate us; for the light of the Father and of the Son are the same." Christ being the image of God, the face of God, in him is God represented unto us, and through him are all saving benefits communicated unto them that believe.
Eusebius also speaks often unto this purpose, as: (Demonstratio Evangelica, lib. 4 cap. 2:) "Oqen eikj o>twv oiJ crhsmoi< qeologoun~ tev, qeon< genhton< autj on< apj ofain> ousin, wvJ an{ thv~ anj ekfras> tou kai< apj erinoht> ou qeot> htov mon> on enj autw|~ fer> onta thn< eikj on> a di' hn= kai< qeon< ein= ai te autj on< kai< leg> esqai thv~ prov< to< prwt~ on exj omoiw>sewv ca>rin". -- "Wherefore, the holy oracles, speaking theologically, or teaching divine things, do rightly call him God begotten," (of the Father,) "as he who alone bears in himself the image of the ineffable and inconceivable Deity. Wherefore, he both is, and is called God, because of his being the character, similitude, or image of him who is the first." The divine personality of Christ consists in this, that the whole divine nature
42
being communicated unto him by eternal generation, he is the image of God, even the Father, who by him is represented unto us. See the same book, chap. 7, to the same purpose; also, De Ecclesiast. Theol. contra Marcell., lib. 2 cap. 17.
Clemens abounds much in the affirmation of this truth concerning the person of Christ, and we may yet add, from a multitude to the same purpose, one or more testimonies from him. Treating of Christ as the teacher of all men, his "paidagwgov< ", he affirms that he is "Qeo ou sch>mati", "God in the figure or form of man;" "a]crantov, patrikw~| qelh>mati diak> onov, lo>gov, Qeov< , oJ ejn patri< oJ ekj dexiw~n tou~ patrov< , sumati Qeou~", "impolluted, serving the will of the Father, the Word, God, who is in the Father, on the right hand of the Father, and in or with the form of God". "Ou=tov hmJ in~ eikj w~n hJ akj hlid> wtov, tout> w| pan> ti sqen> ei peirateo> n exj omoioun~ thn< yuchn> ". -- "He is the image (of God) unto us, wherein there is no blemish; and with all our strength are we to endeavor to render ourselves like unto him". This is the great end of his being the representative image of God unto us And: (Stromat., lib. 4:) "O medeiktov w]n, oujk e]stin ejpisthmoniko>v. O de< uiJov sofi>a te ejsti kai< ejpist>mh|, kai< alj hq> eia, kai,< os[ a al] la tout> w| suggenh"~ . -- "As God" (absolutely) "falls not under demonstration," (that is, cannot perfectly be declared,) "so he does not" (immediately) "effect or teach us knowledge. But the Son is wisdom, and knowledge, and truth, unto us, and every thing which is cognate hereunto." For in and by him does God teach us, and represent himself unto us.
Chap. VII. Upon the glory of this divine person of Christ depends the efficacy of all his offices; an especial demonstration whereof is given in his prophetical office. So it is well expressed by Irenaeus, "qui nil molitur inepte:" lib. 1 cap. 1.
"Non enim aliter nos discere poteramus quae sunt Dei, nisi magister noster verbum existens, homo ffactus fuisset. Neque enim alius poterat enarrare nobis quae sunt Patris, nisi proprium ipsius verbum. Quis enim alius cognovit sensum Domini? Aut quis alius ejus consiliarium factus est? Neque rursus nos aliter discere poteramus, nisi Magistrum nostrum videntes, et per auditum nostrum vocem ejus percipientes, uti imitatores quidem operum,
43
factores autem sermonum ejus facti, communionem habeamus cum ipso".
-- "We could not otherwise have learned the things of God, unless our Master, being and continuing the" (eternal) "Word, had been made man. For no other could declare unto us the things of God, but his own proper Word. For who else has known the mind of the Lord? Or who else has been his couselor? Neither, on the other side, could we otherwise have learned, unless we had seen our Master, and heard his voice," (in his incarnation and ministry,) "whereby, following his works, and yielding obedience unto his doctrine, we may have communion with himself."
I do perceive that if I should proceed with the same kind of attestations unto the doctrine of all the chapters in the ensuing discourse, this preface would be drawn forth unto a greater length than was ever designed unto it, or is convenient for it. I shall therefore choose out one or two instances more, to give a specimen of the concurrence of the ancient church in the doctrine declared in them, and so put a close unto it.
Chap. IX. In the ninth chapter and those following, we treat of the divine honor that is due unto the person of Christ, expressed in adoration, invocation, and obedience, proceeding from faith and love. And the foundation of the whole is laid in the discovery of the true nature and causes of that honor; and three things are designed unto confirmation herein.
1. That the divine nature, which is individually the same in each person of the holy Trinity, is the proper formal object of all divine worship, in adoration and invocation; wherefore, no one person is or can be worshipped, but in the same individual act of worship each person is equally worshipped and adored.
2. That it is lawful to direct divine honor, worship, and invocation unto any person, in the use of his peculiar name -- the Father, Son, or Spirit -- or unto them altogether; but to make any request unto one person, and immediately the same unto another, is not exemplified in the Scripture, nor among the ancient writers of the church.
44
3. That the person of Christ, as God-man, is the proper object of all divine honor and worship, on the account of his divine nature; and all that he did in his human nature are motives thereunto.
The first of these is the constant doctrine of the whole ancient church, viz, that whether, (for instance,) in our solemn prayers and invocations, we call expressly on the name of the Father, or of the Son, or of the Holy Spirit; whether we do it absolutely or relatively, that is, with respect unto the relation of one person to the others as calling on God as the Father of our Lord Jesus Christ, on Christ as the Son of his love, on the Holy Spirit as proceeding from them both -- we do formally invocate and call on the divine nature, and consequently the whole Trinity, and each person therein. This truth they principally confirmed with the form of our initiation into Christ at baptism: "I baptize thee in the name of the Father, and of the Son, and of the Holy Ghost." For as there is contained therein the sum of all divine honor, so it is directed unto the same name, (not the names,) of the Father, Son, and Spirit, which is the same Deity or divine nature alone.
So speak the Fathers of the second General Council in their letters unto the bishops of the west; as they are expressed in Theodoret, lib. 5 cap. 9. This form of baptism teacheth us, say they, "Pisteu>ein eivj to< on] oma tou~ patrov< , kai< tou~ uioJ u,~ kai< tou~ agJ io> u pneum> atov, dhladh,< qeot> htov> te kai< duna>mewv kai< ousj i>av miav~ tou~ patrov< , kai< tou~ uioJ u~, kai< tou~ aJgio> u pneu>matov pisteuomen> hv, omJ otim> ou thv~ ajxiav, kai< sunai`di>ou th~v basilei>av, ejn trisi< telei>aiv uJposta>sesi". -- "to believe in the name of the Father, and of the Son, and of the Holy Ghost; seeing that the Deity, substance, and power of the Father, Son, and Holy Spirit, is one and the same; their dignity equal; their kingdom coeternal, in three perfect persons." "In nomine dixit, non nominibus, erog non aliud nomen Patris est, "etc., "quia unus Deus:" Ambrose, De Spirit. Sanct., lib. 1 cap. 14. "Onoma de< koinothv". -- "The one name common to the three is the Deity:" Gregor. Nazianzen, Orat. 40. Hence Augustine gives it as a rule, in speaking of the Holy Trinity: "Quando unus trium in aliquo opere nominatur, universa operari trinitas intelligitur:" Enchirid., cap. 38. -- "When one person of the three is named in any work, the whole Trinity is to be understood to effect it." "There is one Lord, one faith, one baptism," according to the Scriptures. Wherefore,
45
as there is one faith in Christ, and one baptism of truth, although we are baptized and believe in the Father, Son, and Spirit, "kata< ton< autj on< , oim+ ai, trop> on kai< log> on, mia> proskun> esiv hJ patrov< , kai< enj anqrwphs> antos uioJ u,~ kai< agJ io> u pneum> atov;" -- "so plainly, in my judgment, there is one and the same adoration, of the Father, the Son incarnate, and the Holy Spirit:" Cyril. Alex. De Recta Fide, cap. 32.
And this they professed themselves to hold and believe, in that ancient doxology which was first invented to decry the Arian heresy: "Glory be to the Father, and to the Son, and to the Holy Ghost." The same glory, in every individual act of its assignation or ascription, is directed unto each person jointly and distinctly, on the account of the same divine nature in each of them. I need not produce any testimonies in the farther confirmation hereof; for, in all their writings against the Arians, they expressly and constantly contend that the holy Trinity (that is, the divine nature in three persons) is the individual object of all divine adoration, invocation, and all religious worship; and that by whatever personal name -- as the Father, Son, or Spirit -- we call on God, it is God absolutely who is adored, and each person participant of the same nature. See August. Lib. con. Serm. Arian. cap. 35, and Epist. 66 ad Maximum.
For the second thing, or the invocation of God by any personal name, or by the conjunction of the distinct names of the Father, Son, and Holy Spirit together, nothing occurs more frequently among them. Yea, it is common to find in their writings, prayers begun unto one person, and ended in the name of another; yea, begun unto Christ, and closed in the name of His only-begotten Son; it being one and the same divine nature that is called on. Yea, the schoolmen do generally deny that the persons of the holy Trinity, under the consideration of the formal reason which is constitutive of their personality, are the formal object and term of divine worship; but in the worship of one, they are all worshipped as one God over all, blessed for ever. See Aquin. 22 q. 81, a. 3, ad prim., and q. 84, a. 1, ad tertium; Alexand. Alens. p. 3, q. 30, m. 1, a. 3.
But yet, although we may call on God in and by the name of any divine person, or enumerate at once each person, (wJ triav< agJ i>a ajriqmoume>nh, triav< ejn enJ i< ojno>mati ajriqmoumen> h", Epiphan. Ancorat., 8 22,) it does not follow that we may make a request in our prayers unto one person,
46
and then immediately repeat it unto another; for it would thence follow, that the person unto whom we make that request in the second place, was not invocated, not called on, not equally adored with him who was so called on in the first place, although the divine nature is the object of all religious invocation, which is the same in each person. Wherefore, in our divine invocation, we may name and fix our thoughts distinctly on any person, according as our souls are affected with the distinct operations of each person in grace towards us.
For what concerns, in the third place, the ascription of divine honor, in adoration and invocation, unto the person of Christ; it is that which they principally contended for, and argued from, in all their writings against the Arians.
Evidences of infinite wisdom in the constitution of the person of Christ, and rational discoveries of the condecencies therein, unto the exaltation of all the other glorious properties of the divine nature, are also treated of. Herein we consider the incarnation of the Son of God, with respect unto the recovery and salvation of the church alone. Some have contended that he should have been incarnate, had man never fallen or sinned. Of these are Rupertus, lib. 3, De Gloria et Honore Filii Hominis; Albertus Magnus, in 3 distinct. 10, a 4; Petrus Galatinus, lib. 3 cap. 4; as are Scotus, halensis, and others, whom Osiander followed. The same is affirmed by Socinus concerning the birth of that man, which alone he fancied him to be, as I have elsewhere declared. But I have disproved this figment at large. Many of the ancients have labored in this argument, of the necessity of the incarnation of the eternal Word, and the condecencies unto divine wisdom therein. See Irenaeus, lib. 3, cap. 20, 21; Eusebius, Demonst. Evangel., lib. 4 cap. 1-4, etc.; Cyril. Alexand., lib. 5 cap. 6, lib. 1. De Fide ad Regin.; Chrysostom, Homil. 10 in Johan., et in cap. 8, ad Romans Serm. 18; Augustine, De Trinit., lib. 13 cap. 13-20; Leo, Epist. 13, 18, Sermo. De Nativit. 1, 4, 10; Basil., in Psalm 48; Albinus, lib. 1 in Johan. Cap. 11; Damascen., lib. 3, De Fide, cap. 15, 19; Anselm., quod Deus Homo, lib. duo. Guil. Parisiensis, lib. Cur Deus Homo. Some especial testimonies we may produce in confirmation of what we have discoursed, in the places directed unto. There is one of them, one of the most ancient, the most learned, and most holy of them, who has so fully delivered his thoughts
47
concerning this mystery, as that I shall principally make use of his testimony herein.
It belonged unto the wisdom and righteousness of God, that Satan should be conquered and subdued in and by the same nature which he had prevailed against, by his suggestion and temptation. To this purpose that holy writer speaks, (lib. 3 cap. 20,) which, because his words are cited by Theodore, (Dial. 2,) I shall transcribe them from thence, as free from the injuries of his barbarous translator:
"Hnwsen ou=n kaqwv< proe>famen ton< a]nqrwpon tw|~ Qew~|, eij gar< mh< an] qrwpov enj ik> hsen ton< anj tip> alon tou~ anj qrwp> ou, oukj an} dikai>wv ejnikh>qh oJ ejcqrolin te, eij mh< oJ Qeosato th n, ouwv ec] oimen aujth h oJ an] qrwpov tw~| Qew|~ ouk] an] hdj unhq> h metascein~ thv~ afj qarsia> v. Edei ga hn tou~ Qeou~ te kai< ajnqrwp> wn, dia< th~v idj i>av prov< eJkate>rouv oikj eio>thtov eiv fili>an kai< omJ on> oian touv~ amj foter> ouv sunagagein~ ".
Words plainly divine; an illustrious testimony of the faith of the ancient church, and expressive of the principal mystery of the gospel! "Wherefore, as we said before, he united man unto God. For if man had not overcome the adversary of men, the enemy had not been justly conquered; and, on the other hand, if God had not given and granted salvation, we could never have a firm, indefeasible possession of it; and if man had not been united unto God, he could not have been partaker of immortality. It behaved, therefore, the Mediator between God and man, by his own participation of the nature of each of them, to bring them both into friendship and agreement with each other." And to the same purpose, speaking of the wisdom of God in our redemption by Christ, with respect unto the conquest of the devil: (lib. 5 cap. 1:)
"Potens in omnibus Dei Verbum, et non deficiens in sua justitia, juste etiam adversus ipsam conversus est apostasiam, ea quae sunt sua redimens, ab eo, non cum vi, quemadmomdum ille initio dominabatur nostri, ea quae non erant sua insatiabiliter rapiens... Suo igitur sanguine redimente nos Domino, et dante animam suam pro anima nostra, et carnem suam pro carnibus nostris", etc.
48
Again divinely: "The all-powerful Word of God, no way defective in righteousness, set himself against the apostasy justly also; redeeming from him (Satsn, the head of the apostasy) the things which were his own -- not with force, as he bare rule over us, insatiably making rapine of what was not his own -- but he, the Lord, redeeming us with his own blood, giving his soul for our soul, and his flesh for ours, wrought out our deliverance." These things are at large insisted on in the ending discourse.
It belongs unto this great mystery, and is a fruit of divine wisdom, that our deliverance should be wrought in and by the me nature wherein and whereby we were ruined. The reasons hereof, and the glory of God therein, are at large discoursed in the ensuing treatise. To the same purpose speaks the same holy writer: (lib. 5 cap. 14:)
"Non in semetipso recapitulasset haec Dominus, nisi ipse caro et sanguis secundum principalem plasmationem factus fuisset; salvans in semetipso in fine illud quod perierat in principio in Adam. Si autem ob aliam quandam dispositionem Dominus incarnatus est, et ex altera substantia carnem attulit, non ergo in semetipso recapitulatus est hominem, adhuc etiam nec aro quidem dici potest... Habuit ergo et ipse carnem et sanguinem, non alteram quindam, sed ipsam principalem Patris plasmationem in se recapitulans, exquirens id quod perierat".
And to the same purpose: (lib. 5 cap. 1:)
"Neque enim vere esset sanguinem et carnem habens, per quam nos redemit, nisi antiquam plasmationem Adae in seipsum recapitulasset".
That which these passages give testimony unto, is what we have discoursed concerning the necessity of our redemption in and by the nature that sinned; and yet withal, that it should be free from all that contagion which invaded our nature by the fall. And these things are divinely expressed. "Our Lord," saith he, "had not gathered up these things in himself, had not he been made flesh and blood, according unto its original creation." The reader may observe, that none of the ancient writers do so frequently express the fall of Adam by our apostasy from God, and our recovery by a recapitulation in Christ, as Irenaeus -- his recapitulation
49
being nothing but the "anj akefalaiwsiv" mentioned by the apostle, <490110>Ephesians 1:10 -- and he here affirms, that, unto this end, the Lord was made flesh; "secundum principalem plasmationem", as his words are rendered; that is plainly, the original creation of our nature in innocence, uprightness, purity, and righteousness.) "So he saved in himself in the end, what perished in Adam at the beginning." (The same nature, in and by the same nature.) "For if the Lord had been incarnate for any other disposition," (i. e., cause, reason, or end,) "and had brought flesh from any other substance," (i. e., celestial or ethereal, as the agnostics imagined,) "he had not recovered men, brought our nature unto a head in himself, nor could he have been said to be flesh. He therefore himself had flesh and blood not of any other kind; but he took to himself that which was originally created of the Father, seeking that which was lost." The same is observed by Augustine: (Lib. de Fide, ad Petrum Diaconum:)
"Sic igitur Christum Dei Filium, id est, unam ex Trinitate personam, Deum verum crede, ut divinitatem ejus de natura Patris natam esse non dubites; et sic eum verum hominem crede, et ejus carnem, non coelestis, non aeriae, non alterius cujusquam putes esse naturae, sed ejus coujus est omnium caro; id est, quam ipse Deus, homini primo de terra plasmavit, et caeteris hominibus plasmat."
-- "So believe Christ the Son of God, that is, one person of the Trinity, to be the true God, that you doubt not but that his divinity was born" (thy eternal generation) "of the nature of the Father; and so believe him to be a true man, that you suppose not his flesh to be aerial, or heavenly, or of any other nature, but of that which is the flesh of men; that is, which God himself formed in the first man of the earth, and which he forms in all other men." That which he speaks of one person of the Trinity, has respect unto the heretical opinion of Hormisdas, the bishop of Rome, who contended that it was unlawful to say that one person of the Trinity was incarnate, and persecuted some Scythian monks, men not unlearned about it, who were strenuously defended by Maxentius, one of them.
It carrieth in it a great condecency unto divine wisdom, that man should be restored unto the image of God by him who was the essential image of the Father; (as is declared in our discourse;) and that he was made like unto us,
50
that we might be made like unto him, and unto God through him. So speaks the same Irenaeus: (lib. 5 Praefat:) "Verbum Dei Jesus Christus, qui propter immensam suam dilectionem, factus est quod sumus nos, ut nos perficeret quod est ipse". -- "Jesus Christ, the Word of God, who, from his own infinite love, was made what we are, that he might make us what he is;" that is, by the restoration of the image of God in us. And again: (lib. 3 cap. 20:)
"Filius Dei existens semper apud Patrem, et homo factus, longam hominum expositionem in seipso recapitulavit; in compendio nobis salutem praestans, ut quod perdideramus in Adam, id est, secundum imaginem et similitudinem esse Dei, hoc in Christo Jesus reciperemus. Quia enim non erat ppossibile, eum hominem, qui semel victus fuerat et elisus per inobedientiam, replasmare et obtinere brabium (brab~ eio~ n) victoriae; iterum autem impossibile erat ut salutem perciperet, qui sub peccato ceciderat. Utraque operatus est filius Verbum Dei existens, a Patre descendens et incarnatus, et usque ad mortem descendens, et dispensationem consummans salutis nostrae".
-- "Being the Son of God always with the Father, and being made man, he reconciled or gathered up in himself the long-continued exposing of men," (unto sin and judgment,) "bringing in salvation in this compendious way, (in this summary of it,) that what we had lost in Adam -- that is, our being in the image and likeness of God -- we should recover in Christ. For it was not possible that man that had been once conquered and broken by disobedience, should by himself be reformed, and obtain the crown of victory; nor, again, was it possible that he should recover salvation who had fallen under sin. Both were wrought by the Son, the Word of God, who, descending from the Father, and being incarnate, submitted himself to death, perfecting the dispensation of our salvation."
And Clemens Alexandrinus to the same purpose: (Adhort. ad Gentes.) "Nai> fhm> i oJ log< ov oJ tou~ Qeou~ an] qrwpov genomen> ov, in[ a de< kai< su< para< anj qrwp> ou maq> hv| , ph~ pote ar] a an] qrwpos gen> etai Qeov> ". -- "The Word of God was made man, that thou mightest learn of a man how man may become" (as) "God." And Ambrose, in Psalm 118 Octonar. decim.: [of the authorized English version, Psalm 119 73:]
51
"Imago, [id est, Verbum Dei, ] ad eum qui est d imaginem, [hoc est, hominem, ] venit, et quaerit imago eum qui est ad similitudinem sui, ut iterum signet, ut iterum confirmet, quia amiseras quod accepisti."
-- "The image of God, that is, the Word of God, came unto him who was after the image of God, that is man. And this image of God seeks him who was after the image of God, that he might seal him with it again, and confirm him, because thou hadst lost that which thou hadst received." And Augustine in one instance gives a rational account why it was condecent unto divine wisdom that the Son, and not the Father or the Holy Spirit, should be incarnate -- which we also inquire into: (Lib. de Definitionibus Orthodoxae Fidei sive de Ecclesiastica Dogmatibus, cap. 2:)
"Non Pater carnem assumpsit, neque Spiritus Sanctus, set Filius tantum; at qui erat in divinitate Dei Patris Filius, ipse fieret in homine hominis matris Filius; ne Filii nomen ad alterum transiret, qui non esset eterna nativitate filius".
-- "The Father did not assume flesh, nor the Holy Spirit, but the Son only; that he who in the Deity was the Son of the Father, should be made the Son of man, in his mother of human race; that the name of the Son should not pass unto any other, who was not the Son by an eternal nativity."
I shall close with one meditation of the same author, concerning the wisdom and righteousness of God in this mystery: (Enchirid. ad Laurent., cap. 99:)
"Vide -- universum genus humanum tam justo judicio Divino in apostatica radice damnatum, ut etiam si nullus inde liberaretur, nemo recte possit Dei vituperare justitiam; et qui liberantur, sic oportuisse liberari, ut ex pluribus non liberatis, atque in damnatione justissima derelictis, ostenderetur, quod meruisset universa conspersio, et quo etiam istos debitum judicium Dei duceret, nisi ejus indebita misericordia subveniret."
-- "Behold, the whole race of mankind, by the just judgment of God, so condemned in the apostatical root, that if no one were thence delivered, yet no man could rightly complain of the justice of God; and that those who are freed, ought so to be freed, that, from the greater number who are not
52
freed, but left under most righteous condemnation, it might be manifest what the whole mass had deserved, and whither the judgment of God due unto them would lead them, if his mercy, which was not due, did not relieve them." The reader may see what is discoursed unto these purposes: and because the great end of the description given of the person of Christ, is that we may love him, and thereby be transformed into his image, I shall close this preface with the words of Jerome, concerning that divine love unto Christ which is at large declared.
"sive legas", says he, "sive scribas, sive vigiles, sive dormias, amor tibi semper buccina in auribus sonet, hic lituus excitet animam tuam, hoc amore furibundus; quaere in lectulo tuo, quem desiderat anima tue:" Epist. 66 ad Pammach., cap. 10.
-- "Whether thou readest or writest, whether thou watchest or sleepest, let the voice of love (to Christ) sound in thine ears; let this trumpet stir up thy soul: being overpowered (brought into an ecstasy) with this love, seek Him on thy bed whom thy soul desireth and longeth for."
53
A DECLARATION OF THE GLORIOUS MYSTERY OF THE
PERSON OF CHRIST
CHAPTER 1
PETER'S CONFESSION; <401616>MATTHEW 16:16 -- CONCEITS OF THE PAPISTS THEREON -- THE SUBSTANCE AND EXCELLENCY OF THAT CONFESSION
Our blessed Savior, inquiring of his disciples their apprehensions concerning his person, and their faith in him, Simon Peter -- as he was usually the forwardest on all such occasions, through his peculiar endowments of faith and zeal -- returns an answer in the name of them all, <401616>Matthew 16:16:
"And Simon Peter answered and said, Thou art the Christ, the Son of the living God."
Baronius, and sundry others of the Roman Church, do all affirm that the Lord Christ did herein prescribe the form of a general council. "For here," say they, "the principal article of our Christian faith was declared and determined by Peter, whereunto all the rest of the apostles, as in duty they were obliged, did give their consent and suffrage." This was done, as they suppose, that a rule and law might be given unto future ages, how to enact and determine articles of faith. For it is to be done by the successors of Peter presiding in councils, as it was now done by Peter in this assembly of Christ and his apostles.
But they seem to forget that Christ himself was now present, and therefore could have no vicar, seeing he presided in his own person. All the claim they lay unto the necessity of such a visible head of the church on the earth, as may determine articles of faith, is from the absence of Christ since his ascension into heaven. But that he should also have a substitute
54
whilst he was present, is somewhat uncouth; and whilst they live, they shall never make the pope president where Christ is present. The truth is, he does not propose unto his disciples the framing of an article of truth, but inquires after their own faith, which they expressed in this confession. Such things as these will prejudice, carnal interest, and the prepossession of the minds of men with corrupt imaginations, cause them to adventure on, to the scandal, yea, ruin of religion!
This short but illustrious confession of Peter, compriseth eminently the whole truth concerning the person and office of Christ: -- of his person, in that although he was the Son of man, (under which appellation he made his inquiry, "Whom do men say that I, the Son of man, am?") yet was he not only so, but the eternal Son of the living God: -- of his office, that he was the Christ, he whom God had anointed to be the Savior of the church, in the discharge of his kingly, priestly, and prophetical power. Instances of the like brief confessions we have elsewhere in the Scripture. <451009>Romans 10:9:
"If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God has raised him from the dead, thou shalt be saved"
1<620402> John 4:2, 3:
"Every spirit that confesseth that Jesus Christ is come in the flesh is of God: and every spirit that confesseth not that Jesus Christ is come in the flesh is not of God."
And it is manifest, that all divine truths have such a concatenation among themselves, and do all of them so center in the person of Christ -- as vested with his offices towards the church -- that they are all virtually comprised in this confession, and they will be so as counted by all who destroy them not by contrary errors and imaginations inconsistent with them, though it be the duty of all men to obtain the express knowledge of them in particular, according unto the means thereof which they do enjoy. The danger of men's souls lieth not in a disability to attain a comprehension of longer or more subtile confessions of faith, but in embracing things contrary unto, or inconsistent with, this foundation
55
thereof. Whatever it be whereby men cease to hold the Head, how small soever it seem, that alone is pernicious: <510218>Colossians 2:18, 19.
This confession, therefore, as containing the sum and substance of that faith which they were called to give testimony unto, and concerning which their trial was approaching -- is approved by our Savior. And not only so, but eminent privileges are granted unto him that made it, and in him unto the whole church, that should live in the same faith and confession: (verses 17, 18:) "And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona: for flesh and blood has not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it."
Two things does our Savior consider in the answer returned unto his inquiry.
1. The faith of Peter in this confession -- the faith of him that made it;
2. The nature and truth of the confession: both which are required in all the disciples of Christ." For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation:" <451010>Romans 10:10.
1. The first thing which he speaks unto is the faith of Peter, who made this confession. Without this no outward confession is of any use or advantage. For even the devils knew him to be the Holy One of God; (<420434>Luke 4:34;) yet would he not permit them to speak it: <410134>Mark 1:34. That which gives glory unto God in any confession, and which gives us an interest in the truth confessed, is the believing of the heart, which is unto righteousness. With respect hereunto the Lord Christ speaks: (verse 17:) "And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona: for flesh and blood has not revealed it unto thee, but my Father which is in heaven."
He commends and sets forth the faith of Peter --
(1.) From its effect;
(2.) From its cause.
56
(1.) Its effect was, that it made him blessed in whom it was. For it is not only a blessed thing to believe and know Jesus Christ, as it is called life eternal; (<431703>John 17:3;) but it is that which gives an immediate interest in the blessed state of adoption, justification, and acceptance with God: <430112>John 1:12.
(2.) The immediate cause of this faith is divine revelation. It is not the effect or product of our own abilities, the best of which are but flesh and blood. That faith which renders them blessed in whom it is, is wrought in them by the power of God revealing Christ unto their souls. Those who have more abilities of their own unto this end than Peter had, we are not concerned in.
2. He speaks unto the confession itself, acquainting his disciples with the nature and use of it, which, from the beginning, he principally designed: (verse 18:) "And I say also unto thee, that thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it."
From the speaking of these words unto Peter, there is a controversy raised in the world, whether the Lord Christ himself, or the pope of Rome, be the rock whereon the church is built. And unto that state are things come in religion, among them that are called Christians, that the greatest number are for the pope and against Christ in this matter. And they have good reason for their choice. For if Christ be the rock whereon the church is built, whereas he is a living stone, those that are laid and built on him must be lively stones also, as this apostle assures us, 1<600204> Epist. 2:4, 5; they must be like unto Christ himself, partaking of his nature, quickened by his Spirit, so, as it were, to be bone of his bones, and flesh of his flesh: <490530>Ephesians 5:30. Nor can any be built on him but by a living faith, effectual in universal obedience.
These things the generality of men like not at all; and, therefore, the fabric of the living temple on this foundation is usually but small, seldom conspicuous or outwardly glorious. But if the pope be this rock, all the Papists in the world, or all that have a mind so to be -- be they ever so wicked and ungodly -- may be built upon him, and be made partakers of all that deliverance from the powers of hell which that rock can afford them. And all this may be obtained at a very easy rate; for the
57
acknowledgment of the pope's sovereign authority in the church is all that is required thereunto. How they bring in the claim of their pope by Peter, his being at Rome, being bishop of Rome, dying at Rome, fixing his chair at Rome, devoting and transmitting all his right, title, power, and authority, every thing but his faith, holiness, and labor in the ministry, unto the pope, I shall not here inquire; I have done it elsewhere. Here is fixed the root of the tree, which is grown great, like that in Nebuchadnezzar's dream, until it is become a receptacle for the beasts of the field and fowls of the air -- sensual men and unclean spirits I shall, therefore, briefly lay an axe unto the root of it, by evidencing that it is not the person of Peter who confessed Christ, but the person of Christ whom Peter confessed, that is the rock on which the church is built.
1. The variation of the expressions proves undeniably that our Savior intended we should not understand the person of Peter to be the rock. He takes occasion from his name to declare what he designed, but no more: "And I say also unto thee, Thou art Peter." He had given him this name before, at his first calling; (<430142>John 1:42;) now he gives the reason of his so doing; viz, because of the illustrious confession that he should make of the rock of the church; as the name of God under the Old Testament was called on persons, and things, and places, because of some especial relation unto him. Wherefore, the expression is varied on purpose to declare, that whatever be the signification of the name Peter, yet the person so called was not the rock intended. The words are, "Su< ei= Pe>trov, kai< ejpi< tau>th| th|~ pet> ra"| . Had he intended the person of Peter, he would have expressed it plainly, "Su< ei= pe>trov, kai< ejpi< soi<, k.t.l." -- "Thou art a rock, and on thee will I build." At least the gender had not been altered, but he would have said, "Epi< tout> w| tw~| pe>trw"| , which would have given some color to this imagination. The exception which they lay hereunto, from the use of Cephas in the Syriac, which was the name of Peter, and signified a rock or a stone, lies not only against the authentic authority of the Greek original, but of their own translation of it, which reads the words, "To es Petrus, et super hanc petram".
2. If the church was built on the person of Peter, then when he died the church must utterly fail. For no building can possibly abide when its foundation is removed and taken away. Wherefore they tell us they do not intend by the person of Peter, that singular and individual person alone to
58
be this rock; but that he and his successors the bishops of Rome are so. But this story of his successors at Rome is a shameful fable. If the pope of Rome be a true believer, he succeeds, in common with all other believers, unto the privileges which belong unto this confession; if he be not, he has neither lot nor portion in this matter. But the pretense is utterly vain on another account also. The apostle, showing the insufficiency of the Aaronical priesthood -- wherein there was a succession of God's own appointment -- affirms, that it could not bring the church unto a perfect state, because the high priests died one after another, and so were many: <580708>Hebrews 7:8, 23, 24. And thereon he shows that the church cannot be consummated or perfected, unless it rest wholly in and on him who lives forever, and was made a priest "after the power of an endless life." And if the Holy Ghost judged the state of the Jewish Church to be weak and imperfect -- because it rested on high priests that died one after another, although their succession was expressly ordained of God himself -- shall we suppose that the Lord Christ, who came to consummate the church, and to bring it unto the most perfect estate whereof in this world it is capable, should build it on a succession of dying men, concerning which succession there is not the least intimation that it is appointed of God? And as unto the matter of fact, we know both what interruptions it has received, and what monsters it has produced -- both sufficiently manifesting that it is not of God.
3. There is but one rock, but one foundation. There is no mention in the Scripture of two rocks of the church. In what others invent to this purpose we are not concerned. And the rock and the foundation are the same; for the rock is that whereon the church is built, that is the foundation. But that the Lord Christ is this single rock and foundation of the church, we shall prove immediately. Wherefore, neither Peter himself, nor his pretended successors, can be this rock. As for any other rock, it belongs not unto our religion; they that have framed it may use it as they please. For they that make such things are like unto the things they make; so is every one that trusteth in them: <19B508>Psalm 115:8. "But their rock is not as our rock, themselves being judges;" unless they will absolutely equal the pope unto Jesus Christ.
4. Immediately after this declaration of our Savior's purpose to build his church on the rock, he reveals unto his disciples the way and manner how
59
he would lay its foundation, viz., in his death and sufferings: verse 21. And thereon this supposed rock, being a little left unto his own stability, showed himself to be but a "reed shaken with the wind." For he is so far from putting himself under the weight of the building, that he attempts an obstruction of its foundation. He began to rebuke Christ himself for mentioning his sufferings, wherein alone the foundation of the Gospel Church was to be laid; (verse 22;) and hereon he received the severest rebuke that ever the Lord Jesus gave unto any of his disciples: verse 23. And so it is known that afterward -- through surprisal and temptation -- he did what lay in him to recall that confession which here he made, and whereon the church was to be built. For, that no flesh might glory in itself, he that was singular in this confession of Christ, was so also in the denial of him. And if he in his own person manifested how unmeet he was to be the foundation of the church, they must be strangely infatuated who can suppose his pretended successors so to be. But some men will rather have the church to be utterly without any foundation, than that it should not be the pope.
The vanity of this pretense being removed, the substance of the great mystery contained in the attestation given by our Savior unto the confession of Peter, and the promise whereunto annexed, may be comprised in the ensuing assertions: --
1. The person of Christ, the Son of the living God, as vested with his offices, whereunto he was called and anointed, is the foundation of the church, the rock whereon it is built.
2. The power and policy of hell will be always engaged in opposition unto the relation of the church unto this foundation, or the building of it on this rock.
3. The church that is built on this rock shall never be disjoined from it, or prevailed against by the opposition of the gates of hell.
The two former of these I shall speak briefly unto, my principal design being the demonstration of a truth that ariseth from the consideration of them all.
The foundation of the church is twofold:
(1.) Real;
60
(2.) Doctrinal.
And in both ways, Christ alone is the foundation. The real foundation of the church he is, by virtue of the mystical union of it unto him, with all the benefits whereof, from thence and thereby, it is made partaker. For thence alone has it spiritual life, grace, mercy, perfection, and glory: <490415>Ephesians 4:15, 16; <510219>Colossians 2:19. And he is the doctrinal foundation of it, in that the faith or doctrine concerning him and his offices is that divine truth which in a peculiar manner animates and constitutes the church of the New Testament: <490219>Ephesians 2:19-22. Without the faith and confession hereof, no one person belongs unto that church. I know not what is now believed, but I judge it will not yet be denied, that the external formal cause of the Church of the New Testament, is the confession of the faith concerning the person, offices, and grace of Christ, with what is of us required thereon. In what sense we assert these things will be afterwards fully cleared.
That the Lord Christ is thus the foundation of the church, is testified unto, <232816>Isaiah 28:16.
"Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation: he that believeth shall not make haste".
It is among the bold inroads that in this late age have been made on the vitals of religion, that some, in compliance with the Jews, have attempted the application of this promise unto Hezekiah. The violence they have offered herein to the mind of the Holy Ghost, might be evidenced from every word of the context. But the interpretation and application of the last words of this promise by the apostles, leaves no pretense unto this insinuation. "He that believes on him shall not be ashamed" or "confounded," <450933>Romans 9:33; 10:11; 1<600206> Peter 2:6; that is, he shall be eternally saved -- which it is the highest blasphemy to apply unto any other but Jesus Christ alone. He, therefore, is alone that foundation which God has laid in and of the church. See <19B822>Psalm 118:22; <402142>Matthew 21:42; <411210>Mark 12:10; <422017>Luke 20:17; <440411>Acts 4:11; 1<600204> Peter 2:4; <490220>Ephesians 2:20-22; <380309>Zechariah 3:9. But this fundamental truth -- of Christ being the only foundation of the church -- is so expressly determined by the
61
apostle Paul, as not to need any farther confirmation, 1<460311> Corinthians 3:11: "For other foundation can no man lay than that is laid, which is Jesus Christ."
62
CHAPTER 2
OPPOSITION MADE UNTO THE CHURCH AS BUILT UPON THE PERSON OF CHRIST
There are in the words of our Savior unto Peter concerning the foundation of the church, a promise of its preservation, and a prediction of the opposition that should be made thereunto. And, accordingly, all things are come to pass, and carrying on towards a complete accomplishment. For (that we may begin with the opposition foretold) the power and policy of hell ever were, and ever will be, engaged in opposition unto the church built on this foundation -- that is, the faith of it concerning his person, office, and grace, whereby it is built on him. This, as unto what is past, concerneth matter of fact, whereof, therefore, I must give a brief account; and then we shall examine what evidences we have of the same endeavor at present.
The gates of hell, as all agree, are the power and policy of it, or the actings of Satan, both as a lion and as a serpent, by rage and by subtlety. But whereas in these things he acts not visibly in his own person, but by his agents, he has always had two sorts of them employed in his service. By the one he executes his rage, and by the other his craft; he animates the one as a lion, the other as a serpent. In the one he acts as the dragon, in the other as the beast that had two horns like the lamb, but spake like the dragon. The first is the unbelieving world; the other, apostates and seducers of all sorts. Wherefore, this work is this kind is of a double nature; -- the one, an effect of his power and rage, acted by the world in persecution -- the other, of his policy and craft, acted by heretics in seduction. In both he designs to separate the church from its foundation.
The opposition of the first sort he began against the person of Christ immediately in his human nature. Fraud first he once attempted in his temptation, (<400401>Matthew 4,) but quickly found that that way he could male no approach unto him. The prince of this world came, but had nothing in him. Wherefore he retook himself unto open force, and, by all means possible, sought his destruction. So also the more at any time the church is by faith and watchfullness secured against seduction, the more
63
does he rage against it in open persecution. And (for the example and comfort of the church in its conformity unto Christ) no means were left unattempted that might instigate and prepare the world for his ruin. Reproaches, contempt, scorn, false and lying accusations -- by his suggestions -- were heaped on him on every hand. Hereby, in the whole course of his ministry, he "endured the contradiction of sinners against himself:" <581203>Hebrews 12:3. And there is herein blessed provision made of inestimable consolation, for all those who are "predestinated to be conformed unto his image," when God shall help them by faith to make use of his example. He calls them to take up his cross and follow him; and he has showed them what is in it, by his own bearing of it. Contempt, reproach, despiteful usage, calumnies, false accusations, wrestings of his words, blaspheming of his doctrine, reviling of his person, all that he said and did as to his principles about human government and moral oonversation, encompassed him all his days. And he has assured his followers, that such, and no other, (at least for the most part,) shall be their lot in this world. And some in all ages have an experience of it in an eminent manner. But have they any reason to complain? Why should the servant look for better measure than the Master met withal? To be made like unto him in the worst of evils, for his sake, is the best and most honorable condition in this world. God help some to believe it! Hereby was way made for his death. But, in the whole, it was manifested how infinitely, in all his subtlety and malice, Satan falls short of the contrivances of divine wisdom and power. For all that he attained by effecting his death, in the hour of darkness, was but the breaking of his own head, the destruction of his works, with the ruin of his kingdom; and what yet remains to consummate his eternal misery, he shall himself work out in his opposition unto the church. His restless malice and darkness will not suffer him to give over the pursuit of his rage, until nothing remains to give him a full entrance into endless torments -- which he hasteneth every day. For when he shall have filled up the measure of his sins, and of the sins of the world in being instrumental unto his rage, eternal judgment shall put all things unto their issue. Through that shall he, with the world, enter into everlasting flames -- and the whole church, built on the rock, into rest and glory.
64
No sooner did the Church of the New Testament begin to arise on this foundation, but the whole world of Jews and gentiles set themselves with open force to destroy it. And all that they contended with the church about, was their faith and confession of it, that "Jesus was the Christ, the Son of the living God." This foundation they would cast it from, or exterminate it out of the earth. What were the endeavors of the gates of hell in this kind -- with what height of rage, with what bloody and inhuman cruelties they were exercised and executed -- we have some obscure remembrance, in the stories that remain from the martyrdom of Stephen unto the days of Constantine. But although there be enough remaining on record, to give us a view of the insatiable malice of the old murderer, and an astonishing representation of human nature degenerating into his image in the perpetration of all horrid, inhuman cruelties yet is it all as nothing in comparison of that prospect which the last day will give of them, when the earth shall disclose all the blood that it has received, and the righteous Judge shall lay open all the contrivances for its effusion, with the rage and malice wherewith they were attended. The same rage continueth yet unallayed in its principles. And although God in many places restrain and shut it up in his providence, by the circumstances of human affairs, yet -- as it has the least advantage, as it finds any door open unto it -- it endeavors to act itself in lesser or higher degrees. But whatever dismal appearance of things there may be in the world, we need not fear the ruin of the church by the most bloody oppositions. Former experiences will give security against future events. It is built on the rock, and those gates of hell shall not prevail against it.
The second way whereby Satan attempted the same end, and yet continueth so to do, was by pernicious errors and heresies. For all the heresies wherewith the church was assaulted and pestered for some centuries of years, were oppositions unto their faith in the person of Christ. I shall briefly reflect on the heads of this opposition, because they are now, after a revolution of so many ages, lifting up themselves again, though under new vizards and pretenses. And they were of three sorts: --
1. That which introduced other doctrines and notions of divine things, absolutely exclusive of the person and mediation of Christ. Such was that of the Gnostic, begun as it is supposed by Simon the magician. A sort of people they were, with whom the first churches, after the decease of the
65
apostles, were exceedingly pestered, and the faith of many was overthrown. For instead of Christ and God in him reconciling the world unto himself, and the obedience of faith thereon according unto the Gospel, they introduced endless fables, genealogies, and conjugations of deities, or divine powers; which practically issued in this, that Christ was such an emanation of light and knowledge in them as made them perfect -- that is, it took away all differences of good and evil, and gave them liberty to do what they pleased, without sense of sin, or danger of punishment. This was the first way that Satan attempted the faith of the church, viz., by substituting a perfecting light and knowledge in the room of the person of Christ. And, for aught I know, it may be one of the last ways whereby he will endeavor the accomplishment of the same design. Nor had I made mention of these pernicious imaginations which have lain rotting in oblivion for so many generations, but that some again endeavor to revive them, at least so far as they were advanced and directed against the faith and knowledge of the person of Christ.
2. Satan attempted the same work by them who denied his divine nature -- that is, in effect, denied him to be the Son of the living God, on the faith whereof the church is built. And these were of two sorts: --
(1.) Such as plainly and openly denied him to have any preexistence unto his conception and birth of the holy Virgin. Such were the Ebionites, Samosatanians, and Photinians. For they all affirmed him to be a mere man, and no more, though miraculously conceived and born of the Virgin, as some of them granted; (though denied, as it is said, by the Ebionites;) on which account he was called the Son of God. This attempt lay directly against the everlasting rock, and would have substituted sand in the room of it. For no better is the best of human nature to make a foundation for the church, if not united unto the divine. Many in those days followed those pernicious ways; yet the foundation of God stood sure, nor was the church moved from it. But yet, after a revolution of so many ages, is the same endeavor again engaged in. The old enemy, taking advantage of the prevalence of Atheism and profaneness among those that are called Christians, does again employ the same engine to overthrow the faith of the church -- and that with more subtlety than formerly -- in the Socinians. For
66
their faith, or rather unbelief, concerning the person of Christ, is the same with those before mentioned. And what a vain, wanton generation admire and applaud in their sophistical reasonings, is no more but what the primitive church triumphed over through faith, in the most subtle management of the Samosatanians, Photinians, and others. An evidence it is that Satan is not unknowing unto the workings of that vanity and darkness, of those corrupt affections in the minds of men, whereby they are disposed unto a contempt of the mystery of the Gospel. Who would have thought that the old exploded pernicious errors of the Samosatanians, Photinians, and Pelagians, against the power and grace of Christ, should enter on the world again with so much ostentation and triumph as they do at this day? But many men, so far as I can observe, are fallen into such a dislike of the Christ of God, that every thing concerning his person, Spirit, and grace, is an abomination unto them. It is not want of understanding to comprehend doctrines, but hatred unto the things themselves, whereby such persons are seduced. And there is nothing of this nature whereunto nature, as corrupted, does not contribute its utmost assistance.
(2.) There were such as opposed his divine nature, under pretense of declaring it another way than the faith of the church did rest in. So was it with the Asians, in whom the gates of hell seemed once to be near a prevalence. For the whole professing world almost was once surprised into that heresy. In words they acknowledged his divine person; but added, as a limitation of that acknowledgment, that the divine nature which he had was originally created of God, and produced out of nothing; with a double blasphemy, denying him to be the true God, and making a God of a mere creature. But in all these attempts, the opposition of the gates of hell unto the church respected faith in the person of Christ as the Son of the living God.
(3.) By some his human nature was opposed -- for no stone did Satan leave unturned in the pursuit of his great design. And that which in all these things he aimed at, was the substitution of a false Christ in the room of Him who, in one person, was both the Son of man and the Son of the living God. And herein he infected the
67
minds of men with endless imaginations. Some denied him to have any real human nature, but [alleged him] to have been a phantasm, an appearance, a dispensation, a mere cloud acted by divine power; some, that he was made of heavenly flesh, brought from above, and which (as some also affirmed) was a parcel of the divine nature. Some affirmed that his body was not animated, as ours are, by a rational soul, but was immediately acted by the power of the Divine Being, which was unto it in the room of a living soul; some, that his body was of an ethereal nature, and was at length turned into the sun; with many such diabolical delusions. And there yet want not attempts, in these days, of various sorts, to destroy the verity of his human nature; and I know not what some late fantastical opinions about the nature of glorified bodies may tend unto. The design of Satan, in all these pernicious imaginations, is to break the cognation and alliance between Christ in his human nature and the church, whereon the salvation of it does absolutely depend.
3. He raised a vehement opposition against the hypostatical union, or the union of these two natures in one person. This he did in the Nestorian heresy, which greatly, and for a long time, pestered the church. The authors and promoters of this opinion granted the Lord Christ to have a divine nature, to be the Son of the living God. They also acknowledged the truth of his human nature, that he was truly a man, even as we are. But the personal union between these two natures they denied. A union, they said, there was between them, but such as consisted only in love, power, and care. God did, as they imagined, eminently and powerfully manifest himself in the man Christ Jesus -- had him in an especial regard and love, and did act in him more than in any other. But that the Son of God assumed our nature into personal subsistence with himself -- whereby whole Christ was one person, and all his mediatory acts were the acts of that one person, of him who was both God and man -- this they would not acknowledge. And this pernicious imagination, though it seem to make great concessions of truth, does no less effectually evert the foundation of the church than the former. For, if the divine and human nature of Christ do not constitute one individual person, all that he did for us was only as a man -- which would have been altogether insufficient for the salvation of the church, nor had God redeemed it with his own blood.
68
This seems to be the opinion of some amongst us, at this day, about the person of Christ. They acknowledge the being of the eternal Word, the Son of God; and they allow in the like manner the verity of his human nature, or own that man Christ Jesus. Only they say, that the eternal Word was in him and with him, in the same kind as it is with other believes, but in a supreme degree of manifestation and power. But, though in these things there is a great endeavor to put a new color and appearance on old imaginations, the deign of Satan is one and the same in them all, viz., to oppose the building of the church upon its proper, sole foundation. And these things shall be afterwards expressly spoken unto.
I intend no more in these instances but briefly to demonstrate, that the principal opposition of the gates of hell unto the church lay always unto the building of it, by faith, on the person of Christ.
It were easy also to demonstrate that Muhammadanism, which has been so sore a stroke unto the Christian profession, in nothing but a concurrence and combination of these two ways, of force and fraud, in opposition unto the person of Christ.
It is true that Satan, after all this, by another way, attempted the doctrine of the offices and grace of Christ, with the worship of God in him. And this he has carried so far, as that it issued in a fatal antichristian apostasy; which is not of my present consideration.
But we may proceed to what is of our own immediate concernment. And the one work with that before described is still carried on. The person of Christ, the faith of the church concerning it, the relation of the church unto it, the building of the church on it, the life and preservation of the church thereby, are the things that the gates of hell are engaged in opposition unto.
For,
1. It is known with what subtlety and urgency his divine nature and person are opposed by the Socinians. What an accession is made daily unto their incredulity, what inclination of mind multitudes do manifest towards their pernicious ways, are also evident unto all who have any concernment in or for religion. But this argument I have labored in on other occasions.
69
2. Many, who expressly deny not his divine person, yet seem to grow weary of any concernment therein. A natural religion, or none at all, pleaseth them better than faith in God by Jesus Christ. That any thing more is necessary in religion, but what natural light will discover and conduct us in, with the moral duties of righteousness and honesty which it directs unto, there are too many that will not acknowledge. What is beyond the line of nature and reason is rejected as unintelligible mysteries or follies. The person and grace of Christ are supposed to breed all the disturbance in religion. Without them, the common notions of the Divine Being and goodness will guide men sufficiently unto eternal blessedness. They did so before the coming of Christ in the flesh, and may do so now he is gone to heaven.
3. There are some who have so ordered the frame of objective religion, as that it is very uncertain whether they leave any place for the person of Christ in it or no. For, besides their denial of the hypostatical union of his natures, they ascribe all that unto a light within them which God will effect only by Christ as a mediator. What are the internal actings of their minds, as unto faith and trust towards him, I know not; but, from their outward profession, he seems to be almost excluded.
4. There are not a few who pretend high unto religion and devotion, who declare no erroneous conceptions about the doctrine of the person of Christ, who yet manifest themselves not to have that regard unto him which the Gospel prescribes and requires. Hence have we so many discourses published about religion, the practical holiness and duties of obedience, written with great elegance of style, and seriousness in argument, wherein we can meet with little or nothing wherein Jesus Christ, his office, or his grace, are concerned. Yea, it is odds but in them all we shall meet with some reflections on those who judge them to be the life and center of our religion. The things of Christ, beyond the example of his conversation on the earth, are of no use with such persons, unto the promotion of piety and gospel obedience. Concerning many books of this nature, we may say what a teamed person did of one of old: "There were in it many things laudable and delectable, sed nomen Jesu non erat ibi."
5. Suited unto these manifest inclinations of the minds of men unto a neglect of Christ, in the religion they frame unto themselves -- dangerous
70
and noxious insinuations concerning what our thoughts ought to be of him, are made and tendered. As,
(1.) It is scandalously proposed and answered, "Of what use is the consideration of the person of Christ in our religion?" Such are the novel inquiries of men who suppose there is any thing in Christian religion wherein the person of Christ is of no consideration -- as though it were not the life and soul that animates the whole of it, that which gives it its especial form as Christian -- as though by virtue of our religion we received any thing from God, any benefit in mercy, grace, privilege, or glory, and not through the person of Christ -- as though any one duty or act of religion towards God could be acceptably performed by us, without a respect unto, or a consideration of, the person of Christ -- or that there were any lines of truth in religion as it is Christian, that did not relate thereunto. Such bold inquiries, with futilous answers annexed unto them, sufficiently manifest what acquaintance their authors have either with Christ himself, which in others they despise, or with his Gospel, which they pretend to embrace.
(2.) A mock scheme of religion is framed, to represent the folly of them who design to learn the mind and will of God in and by him.
(3.) Reproachful reflections are made on such as plead the necessity of acquaintance with him, or the knowledge of him, as though thereby they rejected the use of the gospel
(4.) Professed love unto the person of Christ is traduced, as a mere fancy and vapor of distempered minds or weak imaginations
(5.) The union of the Lord Christ and his church is asserted to be political only, with respect unto laws and rules of government. And many other things of an alike nature are asserted, derogatory unto his glory, and repugnant unto the faith of the church; such as, from the foundation of Christian religion, were never vented by any persons before, who did not openly avow some impious heresy concerning his person. And I no way doubt but that men may, with less guilt and scandal, fall under sundry doctrinal misapprehensions concerning it -- than, by crying hail thereunto, to despoil it of all
71
its glory, as unto our concernment therein, in our practical obedience unto God. Such things have we deserved to see and hear.
6. The very name or expression of "preaching Christ" is become a term of reproach and contempt; nor can some, as they say, understand what is meant thereby, unless it be an engine to drive all rational preaching, and so all morality and honesty, out of the world.
7. That which all these things tend unto and center in, is that horrible profaneness of life -- that neglect of all gospel duties -- that contempt of all spiritual graces and their effects, which the generality of them that are called Christians, in many places, are given up unto.
I know not whether it were not more for the honor of Christ, that such persons would publicly renounce the profession of his name, rather than practically manifest their inward disregard unto him.
That by these and the like means Satan does yet attempt the ruin of the church, as unto its building on the everlasting rock, falls under the observation of all who are concerned in its welfare. And (whatever others may apprehend concerning this state of things in the world) how any that love the Lord Jesus in sincerity -- especially such as are called to declare and represent him unto men in the office of the ministry -- can acquit themselves to be faithful unto him, without giving their testimony against, and endeavoring to stop what lies in them, the progress of this prevailing declension from the only foundation of the church, I know not; nor will it be easy for themselves to declare. And in that variety of conceptions which are about him, and the opposition that is made unto him, there is nothing more necessary than that we should renew and attest our confession of him -- as the Son of the living God -- the only rock whereon the church of them that shall be saved is founded and built.
"Pauca ideo de Christo," as Tertullian speaks; some few things concerning the person of Christ, with respect unto the confession of Peter, and the promise thereunto annexed -- wherein he is declared the sole foundation of the church -- will be comprised in the ensuing discourse. And He who has ordained strength out of the mouths of babes and sucklings, as he has given ability to express these poor, mean contemplations of his glory, can raise by them a revenue of honor unto himself in the hearts of them that do
72
believe. And some few things I must premise, in general, unto what I do design.
As, 1. The instances which I shall give concerning the use and consideration of the person of Christ in Christian religion, or of him as he is the foundation whereon the church is built, are but few -- and those perhaps not the most signal or eminent which the greater spiritual wisdom and understanding of others might propose. And, indeed, who shall undertake to declare what are the chief instances of this incomprehensible effect of divine wisdom? "What is his name, and what is his son's name, if thou can't tell?" <203004>Proverbs 30:4. See <230906>Isaiah 9:6. It is enough for us to stand in a holy admiration, at the shore of this unsearchable ocean, and to gather up some parcels of that divine treasure wherewith the Scripture of truth is enriched.
2. I make no pretense of searching into the bottom or depths of any part of this "great mystery of godliness, God manifest in the flesh". They are altogether unsearchable, unto the line of the most enlightened minds, in this life. What we shall farther comprehend of them in the other world, God only knows. We cannot in these things, by our utmost diligent search, "find out the Almighty unto perfection." The prophets could not do so of old, nor can the angels themselves at present, who "desire to look into these things:" 1<600110> Peter 1:10-12. Only I shall endeavor to represent unto the faith of them that do believe, somewhat of what the Scripture does plainly reveal -- evidencing in what sense the person of Christ is the sole foundation of the church
3. I shall not, herein, respect them immediately by whom the divine person of Christ is denied and opposed. I have formerly treated thereof, beyond their contradiction in way of reply. But it is their conviction which I shall respect herein, who, under an outward confession of the truth, do -- either notionally or practically, either ignorantly or designedly, God knows, I know not -- endeavor to weaken the faith of the church in its adherence unto this foundation. Howbeit, neither the one sort nor the other has any place in my thoughts, in comparison of the instruction and edification of others, who love the Lord Jesus Christ in sincerity.
73
CHAPTER 3
THE PERSON OF CHRIST THE MOST INEFFABLE EFFECT OF DIVINE WISDOM AND GOODNESS -- THENCE THE NEXT
CAUSE OF ALL TRUE RELIGION -- IN WHAT SENSE IT IS SO
The person of Christ is the most glorious and ineffable effect of divine wisdom, grace, and power; and therefore is the next foundation of all acceptable religion and worship. The Divine Being itself is the first formal reason, foundation, and object of all religion. It all depends on taking God to be our God; which is the first of his commands. For religion, and the worship performed in it, is nothing but the due respect of rational creatures unto the divine nature, and its infinite excellencies. It is the glorifying of God as God; the way of expressing that respect being regulated by the revelation of his will. Yet the divine essence is not, in itself, the next and immediate cause of religious worship. But it is the manifestation of this Being and its excellencies, wherewith the mind of rational creatures is immediately affected, and whereby it is obliged to give that religious honor and worship which is due unto that Being, and necessary from our relation thereunto. Upon this manifestation, all creatures capable by an intelligent nature of a sense thereof, are indispensably obliged to give all divine honor and glory to God.
The way alone whereby this manifestation may be made, is by outward acts and effects. For, in itself, the divine nature is hid from all living, and dwelleth in that light whereunto no creature can approach. This, therefore, God first made, by the creation of all things out of nothing. The creation of man himself -- with the principles of a rational, intelligent nature, a conscience attesting his subordination unto God and the creation of all other things, declaring the glory of his wisdom, goodness, and power, was the immediate ground of all natural religion, and yet continues so to be. And the glory of it answers the means and ways of the manifestation of the Divine Being, existence, excellencies, and properties. And where this manifestation is despised or neglected, there God himself is so; as the apostle discourseth at large, <450118>Romans 1:18-22.
74
But of all the effects of the divine excellencies, the constitution of the person of Christ as the foundation of the new creation, as "the mystery of Godliness," was the most ineffable and glorious. I speak not of his divine person absolutely; for his distinct personality and subsistence was by an internal and eternal act of the Divine Being in the person of the Father, or eternal generation -- which is essential unto the divine essence -- whereby nothing anew was outwardly wrought or did exist. He was not, he is not, in that sense, the effect of the divine wisdom and power of God, but the essential wisdom and power of God himself. But we speak of him only as incarnate, as he assumed our nature into personal subsistence with himself. His conception in the womb of the Virgin, as unto the integrity of human nature, was a miraculous operation of the divine power. But the prevention of that nature from any subsistence of its own -- by its assumption into personal union with the Son of God, in the first instance of its conception -- is that which is above all miracles, nor can be designed by that name. A mystery it is, so far above the order of all creating or providential operations, that it wholly transcends the sphere of them that are most miraculous. Herein did God glorify all the properties of the divine nature, acting in a way of infinite wisdom, grace, and condescension. The depths of the mystery hereof are open only unto him whose understanding it infinite, which no created understanding can comprehend. All other things were produced and effected by an outward emanation of power from God. He said, "Let there be light, and there was light." But this assumption of our nature into hypostatical union with the Son of God, this constitution of one and the same individual person in two natures so infinitely distinct as those of God and man -- whereby the Eternal was made in time, the Infinite became finite, the Immortal mortal, yet continuing eternal, infinite, immortal -- is that singular expression of divine wisdom, goodness, and power, wherein God will be admired and glorified unto all eternity. Herein was that change introduced into the whole first creation, whereby the blessed angels were exalted, Satan and his works ruined, mankind recovered from a dismal apostasy, all things made new, all things in heaven and earth reconciled and gathered into one Head, and a revenue of eternal glory raised unto God, incomparably above what the first constitution of all things in the order of nature could yield unto him.
75
In the expression of this mystery, the Scripture does sometimes draw the veil over it, as that which we cannot look into. So, in his conception of the Virgin, with respect unto this union which accompanied it, it was told her, that "the power of the Highest should overshadow her:" <420135>Luke 1:35. A work it was of the power of the Most High, but hid from the eyes of men in the nature of it; and, therefore, that holy thing which had no subsistence of its own, which should be born of her, should "be called the Son of God," becoming one person with him. Sometimes it expresseth the greatness of the mystery, and leaves it as an object of our admiration, 1<540316> Timothy 3:16:
"Without controversy, great is the mystery of godliness: God was manifest in the flesh."
A mystery it is, and that of those dimensions as no creature can comprehend. Sometimes it putteth things together, as that the distance of the two natures illustrate the glory of the one person, <430114>John 1:14: "The Word was made flesh, and dwelt among us." But what Word was this? That which was in the beginning, which was with God, which was God, by whom all things were made, and without whom was not any thing made that was made; who was light and life. This Word was made flesh, not by any change of his own nature or essence, not by a transubstantiation of the divine nature into the human, not by ceasing to be what he was, but by becoming what he was not, in taking our nature to his own, to be his own, whereby he dwelt among us. This glorious Word, which is God, and described by his eternity and omnipotence in works of creation and providence, "was made flesh," which expresseth the lowest state and condition of human nature. Without controversy, great is this mystery of godliness! And in that state wherein he visibly appeared as so made flesh, those who had eyes given them from above, saw "his glory, the glory as of the only-begotten of the Father." The eternal Word being made flesh, and manifested therein, they saw his glory, the glory of the only-begotten of the Father. What heart can conceive, what tongue can express, the least part of the glory of this divine wisdom and grace? So also is it proposed unto us, <230906>Isaiah 9:6:
"Unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful,
76
Counselor, The mighty God, The everlasting Father, The Prince of Peace."
He is called, in the first place, Wonderful. And that deservedly: <203004>Proverbs 30:4. That the mighty God should be a child born, and the everlasting Father a son given unto us, may well entitle him unto the name of Wonderful.
Some amongst us say, that if there were no other way for the redemption and salvation of the church, but this only of the incarnation and mediation of the Son of God, there was no wisdom in the contrivance of it. Vain man indeed would be wise, but is like the wild ass's colt. Was there no wisdom in the contrivance of that which, when it is effected, leaves nothing but admiration unto the utmost of all created wisdom? Who has known the mind of the Lord in this thing, or who has been his couselor in this work, wherein the mighty God became a child born to us, a son given unto us? Let all vain imaginations cease: there is nothing left unto the sons of men, but either to reject the divine person of Christ -- as many do unto their own destruction -- or humbly to adore the mystery of infinite wisdom and grace therein. And it will require a condescending charity, to judge that those do really believe the incarnation of the Son of God, who live not in the admiration of it, as the most adorable effect of divine wisdom.
The glory of the same mystery is elsewhere testified unto, <580101>Hebrews 1:13:
"God has spoken unto us by his Son, by whom also he made the worlds; who, being the brightness of his glory, and the express image of his person, upholding all things by the word of his power, by himself purged our sin."
That he purged our sins by his death, and the oblation of himself therein unto God, is acknowledged. That this should be done by him by whom the worlds were made, who is the essential brightness of the divine glory, and the express image of the person of the Father therein who upholds, rules, sustains all things by the word of his power, whereby God purchased his church with his own blood, (<442028>Acts 20:28,) is that wherein he will be admired unto eternity. See <501706>Philippians 2:6-9.
77
In Isaiah (chap. 6) there is a representation made of him as on a throne, filling the temple with the train of his glory. The Son of God it was who was so represented, and that as he was to fill the temple of his human nature with divine glory, when the fullness of the godhead dwelt in him bodily. And herein the seraphim, which administered unto him, had six wings, with two whereof they covered their faces, as not being able to behold or look into the glorious mystery of his incarnation: verses 2, 3; <431239>John 12:39-41; 2:19; <510209>Colossians 2:9. But when the same ministering spirits, under the name of cherubim, attended the throne of God, in the administration of his providence as unto the disposal and government of the world, they had four wings only, and covered not their faces, but steadily beheld the glory of it: <260106>Ezekiel 1:6; 10:2, 3.
This is the glory of the Christian religion -- the basis and foundation that bears the whole superstructure -- the root whereon it grows. This is its life and soul, that wherein it differs from, and inconceivably excels, whatever was in true religion before, or whatever any false religion pretended unto. Religion, in its first constitution, in the estate of pure, uncorrupted nature, was orderly, beautiful and glorious. Man being made in the image of God, was fit and able to glorify him as God. But whereas, whatever perfection God had communicated unto our nature, he had not united it unto Himself in a personal union, the fabric of it quickly fell unto the ground. Want of this foundation made it obnoxious unto ruin. God manifested herein, that no gracious relation between him and our nature could be stable and permanent, unless our nature was assumed into personal union and subsistence with himself. This is the only rock and assured foundation of the relation of the church unto God, which, now, can never utterly fail. Our nature is eternally secured in that union, and we ourselves (as we shall see) thereby. "In him all things consist;" (<510117>Colossians 1:17, 18;) wherefore, whatever beauty and glory there was in the relation that was between God and man, and the relation of all things unto God by man -- in the preservation whereof natural religion did consist -- it had no beauty nor glory in comparison of this which does excel, or the manifestation of God in the flesh -- the appearance and subsistence of the divine and human natures in the same single individual person. And whereas God in that state had given man dominion "over the fish of the sea, and over the fowl of the air, and over the cattle, and over all
78
the earth," (<010126>Genesis 1:26,) it was all but an obscure representation of the exaltation of our nature in Christ -- as the apostle declares, <580206>Hebrews 2:6-9.
There was true religion in the world after the fall, both before and after the giving of the Law; a religion built upon and resolved into divine revelation. And as for the outward glory of it -- the administration that it was brought into under the tabernacle and temple -- it was beyond what is represented in the institutions of the gospel. Yet is Christian religion, our evangelical profession, and the state of the church thereon, far more glorious, beautiful, and perfect, than that state of religion was capable of, or could attain. And as this is evident from hence, because God in his wisdom, grace, and love to the church, has removed [that] state, and introduced [this] in the room thereof; so the apostle proves it -- in all considerable instances -- in his Epistle to the Hebrews, written unto that purpose. There were two things, before, in religion; -- the promise, which was the life of it; and the institutions of worship under the Law, which were the outward glory and beauty of it. And both these were nothing, or had nothing in them, but only what they before proposed and represented of Christ, God manifested in the flesh. The promise was concerning [him], and the institutions of worship did only represent [him]. So the apostle declares it, <510217>Colossians 2:17. Wherefore, as all the religion that was in the world after the fact was built on the promise of this work of God, in due time to be accomplished; so it is the actual performance of it which is the foundation of the Christian religion, and which gives it the preeminence above all that went before it. So the apostle expresseth it: (<580101>Hebrews 1:13:)
"God, who at sundry times, and in divers manners, spake in time past unto the fathers by the prophets, has in these last days spoken unto us by his Son, whom he has appointed heir of all things, by whom also he made the worlds; who, being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high."
79
All false religion pretended always unto things that were mysterious. And the more men could invent, or the devil suggest, that had an appearance of that nature, as sundry things were so introduced horrid and dreadful, the more reverence and esteem were reconciled unto it. But the whole compass of the craft of Satan and the imaginations of men could never extend itself unto the least resemblance of this mystery. And it is not amiss conjectured, that the apostle, in his description of it, 1<540316> Timothy 3:16, did reflect upon and condemn the vanity of the Eleusinian mysteries, which were of the greatest vogue and reputation among the gentiles.
Take away the consideration hereof, and we despoil the Christian religion of all its glory, debasing it unto what Muhammadanism pretends unto, and unto what in Judaism was really enjoyed.
The faith of this mystery enables the mind wherein it is -- rendering it spiritual and heavenly, transforming it into the image of God. Herein consists the excellency of faith above all other powers and acts of the soul -- that it receives, assents unto, and rests in, things in their own nature absolutely incomprehensible. It is "e]legcov ouj blepome>nwn", (<581101>Hebrews 11:1,) -- "The evidence of things not seen" that which makes evident, as by demonstration, those things which are no way objected unto sense, and which reason cannot comprehend. The more sublime and glorious -- the more inaccessible unto sense and reason -- the things are which we believe; the more are we changed into the image of God, in the exercise of faith upon them. Hence we find this most glorious effect of faith, or the transformation of the mind into the likeness of God, no less real, evident, and eminent in many, whose rationally comprehensive abilities are weak and contemptible, in the eye of that wisdom which is of this world, than in those of the highest natural sagacity, enjoying the best improvements of reason. For
"God has chosen the poor of this world rich in faith, and heirs of the kingdom:" <590205>James 2:5.
However they may be poor, and, as another apostle speaketh, "foolish, weak, base, and despised;" ( 1<460127> Corinthians 1:27, 28;) yet that faith which enables them to assent unto and embrace divine mysteries, renders them rich in the sight of God, in that it makes them like unto him.
80
Some would have all things that we are to believe to be leveled absolutely unto our reason and comprehension -- a principle which, at this day, shakes the very foundations of the Christian religion. It is not sufficient, they say, to determine that the faith or knowledge of any thing is necessary unto our obedience and salvation, that it seems to be fully and perspicuously revealed in the Scripture -- unless the things so revealed be obvious and comprehensible unto our reason; an apprehension which, as it ariseth from the pride which naturally ensues on the ignorance of God and ourselves, so it is not only an invention suited to debase religion, but an engine to evert the faith of the church in all the principal mysteries of the Gospel -- especially of the Trinity and the incarnation of the Son of God. But faith which is truly divine, is never more in its proper exercise -- doth never more elevate the soul into conformity unto God -- than when it acts in the contemplation and admiration of the most incomprehensible mysteries which are proposed unto it by divine revelation.
Hence things philosophical, and of a deeps rational indigation, find great acceptance in the world -- as, in their proper place, they do deserve. Men are furnished with proper measures of them, and they find them proportionate unto the principles of their own understandings. But as for spiritual and heavenly mysteries, the thoughts of men for the most part recoil, upon their first proposal, nor will be encouraged to engage in a diligent inquiry into them -- yea, commonly reject them as foolish, or at least that wherein they are not concerned. The reason is that given in another case by the apostle: "All men have not faith;" ( 2<530302> Thessalonians 3:2;) which makes them absurd and unreasonable in the consideration of the proper objects of it. But where this faith is, the greatness of the mysteries which it embraceth heightens its efficacy, in all its blessed effects, upon the soul. Such is this constitution of the person of Christ, wherein the glory of all the holy properties and perfections of the divine nature is manifested, and does shine forth. So speaks the apostle, 2<470318> Corinthians 3:18:
"Beholding as in a glass the glory of the Lord, we are changed into the same image, from glory to glory."
This glory which we behold, is the glory of the face of God in Jesus Christ, (chap. 4:6,) or the glorious representation which is made of him in
81
the person of Christ, whereof we shall treat afterwards. The glass wherein this glory is represented unto us -- proposed unto our view and contemplation -- is divine revelation in the gospel. Herein we behold it, by faith alone. And those whose view is steadfast, who most abound in that contemplation by the exercise of faith, are thereby "changed into the same image, from glory to glory" -- or are more and more renewed and transformed into the likeness of God, so represented unto them.
That which shall, at last, perfectly effect our utmost conformity to God, and, therein, our eternal blessedness -- is vision, or sight. "We shall be like him, for we shall see him as he is:" 1<620302> John 3:2. Here faith begins what sight shall perfect hereafter. But yet "we walk by faith, and not by sight:" 2<470507> Corinthians 5:7. And although the life of faith and vision differ in degrees -- or, as some think, in kind -- yet have they both the same object, and the same operations, and there is a great cognation between them. The object of vision is the whole mystery of the divine existence and will; and its operation is a perfect conformity unto God -- a likeness unto him -- wherein our blessedness shall consist. Faith has the same object, and the same operations in its degree and measure. The great and incomprehensible mysteries of the Divine Being -- of the will and wisdom of God -- are its proper objects; and its operation, with respect unto us, is conformity and likeness unto him. And this it does, in a peculiar manner, in the contemplation of the glory of God in the face of Jesus Christ; and herein we have our nearest approaches unto the life of vision, and the effects of it. For therein, "beholding the glory of God in the face of Jesus Christ, we are changed into the same image, from glory to glory;" which, perfectly to consummate, is the effect of sight in glory. The exercise of faith herein does more raise and perfect the mind -- more dispose it unto holy, heavenly frames and affections -- than any other duty whatever.
To be nigh unto God, and to be like unto him, are the same. To be always with him, and perfectly like him, according to the capacity of our nature, is to be eternally blessed. To live by faith in the contemplation of the glory of God in Christ, is that initiation into both, whereof we are capable in this world. The endeavors of some to contemplate and report the glory of God in nature in the works of creation and providence -- in the things of the greater and the lesser world -- do deserve their just commendation; and it is that which the Scripture in sundry places calls us unto. But for any
82
there to abide, there to bound their designs -- when they have a much more noble and glorious object for their meditations, viz, the glory of God in Christ -- is both to despise the wisdom of God in that revelation of himself, and to come short of that transforming efficacy of faith in the contemplation hereof, whereby we are made like unto God. For hereunto alone does it belong, and not unto any natural knowledge, nor to any knowledge of the most secret recesses of nature.
I shall only say, that those who are inconversant with these objects of faith -- whose minds are not delighted in the admiration of, and acquiescence in, things incomprehensible, such as is this constitution of the person of Christ -- who would reduce all things to the measure of their own understandings, or else willfully live in the neglect of what they cannot comprehend -- do not much prepare themselves for that vision of these things in glory, wherein our blessedness does consist.
Moreover, this constitution of the person of Christ being the most admirable and ineffable effect of divine wisdom, grace, and power, it is that alone which can bear the weight of the whole superstructure of the mystery of godliness -- that whereinto the whole sanctification and salvation of the church is resolved -- wherein alone faith can find rest and peace.
"Other foundation can no man lay than that is laid, which is Jesus Christ:" 1<460311> Corinthians 3:11.
Rest and peace with God is that which we seek after. "What shall we do to be saved?" In this inquiry, the acts of the mediatory office of Christ are, in the Gospel, first presented unto us -- especially his oblation and intercession. Through them is he able to save unto the uttermost those that come to God by him. But there were oblations for sin, and intercessions for sinners, under the Old Testament; yet of them all does the apostle affirm, that they could not make them perfect that came unto God by them, not take away conscience condemning for sin: <581001>Hebrews 10:1-4. Wherefore, it is not these things in themselves that can give us rest and peace, but their relation unto the person of Christ. The oblation and intercession of any other would not have saved us. Hence, for the security of our faith, we are minded that "God redeemed the church with his own blood:" <442028>Acts 20:28. He did so who was God, as he was manifested in
83
the flesh. His blood alone could purge our consciences from dead works, who did offer himself unto God, through the eternal Spirit: <580914>Hebrews 9:14. And when the apostle -- for our relief against the guilt of sin -- calleth us unto the consideration of intercession and propitiation, he mindeth us peculiarly of his person by whom they are performed, 1<620201> John 2:l, 2:
"If any man sin, we have an advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins."
And we may briefly consider the order of these things.
1. We suppose, in this case, conscience to be awakened unto a sense of sin, and of apostasy from God thereby. These things are now generally looked on as of no great concernment unto us -- by some made a mock of -- and, by the most, thought easy to be dealt withal -- at time convenient. But when God fixeth an apprehension of his displeasure for them on the soul -- if it be not before it be too late -- it will cause men to look out for relief.
2. This relief is proposed in the gospel. And it is the death and mediation of Christ alone. By them peace with God must be obtained, or it will cease for ever. But,
3. When any person comes practically to know how great a thing it is for an apostate sinner to obtain the remission of sins, and an inheritance among them that are sanctified, endless objections through the power of unbelief will arise unto his disquietment. Wherefore,
4. That which is principally suited to give him rest, peace, and satisfaction -- and without which nothing else can so do -- is the due consideration of, and the acting of faith upon, this infinite effect of divine wisdom and goodness, in the constitution of the person of Christ. This at first view will reduce the mind unto that conclusion, "If thou canst believe, all things are possible." For what end cannot be effected hereby? What end cannot be accomplished that was designed in it? Is any thing too hard for God? Did God ever do any thing like this, or make use of any such means for any other end whatever? Against this no objection can arise. On this consideration of him, faith apprehends Christ to be as he is indeed -- the
84
power of God, and the wisdom of God, unto the salvation of them that do believe; and therein does it find rest with peace.
85
CHAPTER 4
TO PERSON OF CHRIST THE FOUNDATION OF ALL THE COUNSELS OF GOD
Secondly, The person of Christ is the foundation of all the counsels of God, as unto his own eternal glory in the vocation, sanctification, and salvation of the church. That which I intend is what the apostle expresseth, <490109>Ephesians 1:9, 10:
"Having made known unto us the mystery of his will, according to his good pleasure, which he has purposed in himself: that in the dispensation of the fullness of times, he might gather together in one all things in Christ, both which are in heaven, and which are on earth; even in him."
The "mysteries of the will of God, according to his good pleasure which he purposed in himself" -- are his counsels concerning his own eternal glory, in the sanctification and salvation of the church here below, to be united unto that above. The absolute original hereof was in his own good pleasure, or the sovereign acting of his wisdom and will. But it was all to be effected in Christ -- which the apostle twice repeats: he would gather "all things into a head in Christ, even in him" that is, in him alone.
Thus it is said of him, with respect unto his future incarnation and work of mediation, that the Lord possessed him in the beginning of his way, before his works of old; that he was set up from everlasting, from the beginning, or ever the earth was: <200822>Proverbs 8:22, 23. The eternal personal existence of the Son of God is supposed in these expressions, as I have elsewhere proved. Without it, none of these things could be affirmed of him. But there is a regard in them, both unto his future incarnation, and the accomplishment of the counsels of God thereby. With respect thereunto, God "possessed him in the beginning of his way, and set him up from everlasting." God possessed him eternally as his essential wisdom -- as he was always, and is always, in the bosom of the Father, in the mutual ineffable love of the Father and Son, in the eternal bond of the Spirit. But he signally possessed him "in the beginning of his way" -- as his wisdom,
86
acting in the production of all the ways and works that are outwardly of him. The "beginning of God's ways," before his works, are his counsels concerning them -- even as our counsels are the beginning of our ways, with respect unto future works. And he "set him up from everlasting," as the foundation of all the counsels of his will, in and by whom they were to be executed and accomplished.
So it is expressed: (verses 30, 31:) "I was by him, as one brought up with him; and I was daily his delight, rejoicing always before him; rejoicing in the habitable part of his earth; and my delights were with the sons of men." And it is added, that thus it was before the foundation of the world was laid, or the chiefest part of the dust of the earth was made -- that is, [before] man was created. Not only was the delight of the Father in him, but his delight was in the habitable part of the earth, and among the sons of men -- before the creation of the world. Wherefore, the eternal prospect of the work he had to do for the children of men is intended herein. In and with him, God laid the foundation of all his counsels concerning his love towards the children of men. And two things may be observed herein.
1. That the person of the Son "was set up," or exalted herein. "I was set up," saith he, "from everlasting." This cannot be spoken absolutely of the person of the Son himself -- the Divine nature being not capable of being so set up. But there was a peculiar glory and honor belonging unto the person of the Son, as designed by the Father unto the execution of all the counsels of his will. Hence was that prayer of his upon the accomplishment of them: (<431705>John 17:5:)
"And now, O Father, glorify me with thine own self, with the glory which I had with thee before the world was."
To suppose that the Lord Christ prayeth, in these words, for such a real communication of the properties of the divine nature unto the human as should render it immense, omniscient, and unconfined unto any space -- is to think that he prayed for the destruction, and not the exaltation of it. For, on that supposition, it must necessarily lose all its own essential properties, and consequently its being. Nor does he seem to pray only for the manifestation of his divine nature, which was eclipsed in his exinanition or appearance in the form of a servant. There was no need to express this by -- the "glory which he had with the Father before the
87
world was." For he had it not, in any especial manner, before the world was; but equally from eternity, and in every moment of time. Wherefore, he had a peculiar glory of his own, with the Father, before the world was. And this was no other but that especial exaltation which he had when he was "set up from everlasting," as the foundation of the counsels of God, for the salvation of the church. In those eternal transactions that were between the Father and the Son, with respect unto his incarnation and mediation -- or his undertaking to execute and fulfill the eternal counsels of the wisdom and grace of the Father -- there was an especial glory which the Son had with him -- the "glory which he had with the Father before the world was." For the manifestation hereof he now prays and that the glory of his goodness, grace, and love -- in his peculiar undertaking of the execution of the counsels of God -- might be made to appear. And this is the principal design of the gospel. It is the declaration, as of the grace of God the Father, so of the love, grace, goodness, and compassion of the Son, in undertaking from everlasting the accomplishment of God's counsels, in the salvation of the church. And hereby does he hold up the pillars of the earth, or support this inferior creation, which otherwise, with the inhabitants of it, would by sin have been dissolved. And those by whom the eternal, divine preexistence, in the form of God -- antecedent unto his incarnation his denied, do what lies in them expressly to despoil him of all that glory which he had with the Father before the world was. So we have herein the whole of our design. "In the beginning of God's ways, before his works of old" that is, in his eternal counsels with respect unto the children of men, or the sanctification and salvation of the church -- the Lord possessed, enjoyed the Son, as his eternal wisdom -- in and with whom they were laid, in and by whom they were to be accomplished, wherein his delights were with the sons of men.
2. That there was an ineffable delight between the Father and the Son in this his setting up or exaltation. "I was," saith he, "daily his delight, rejoicing always before him." It is not absolutely the mutual, eternal delight of the Father and the Son -- arising from the perfection of the same divine excellencies in each person -- that is intended. But respect is plainly had unto the counsels of God concerning the salvation of mankind by him who is his power and wisdom unto that end. This counsel of peace was originally between Jehovah and the Branch, (<380613>Zechariah 6:13,) or the
88
Father and the Son -- as he was to be incarnate. For therein was he "foreordained before the foundation of the world;" ( 1<600120> Peter 1:20,) viz, to be a Savior and a deliverer, by whom all the counsels of God were to be accomplished; and this by his own will, and concurrence in counsel with the Father. And such a foundation was laid of the salvation of the church in these counsels of God -- as transacted between the Father and the Son -- that it is said, that "eternal life was promised before the world began:" <560102>Titus 1:2. For, although the first formal promise was given after the fall, yet was there such a preparation of grace and eternal life in these counsels of God, with his unchangeable purpose to communicate them unto us, that all the faithfullness of God was engaged in them. "God, that cannot lie, promised before the world began." There was eternal life with the Father -- that is, in his counsel treasured up in Christ, and in him afterwards manifested unto us:<620102>1 John 1:2. And, to show the stability of this purpose and counsel of God, with the infallible consequence of his actual promise, and efficacious accomplishment thereof, "grace" is said to be "given us in Christ Jesus before the world began:" 2<550109> Timothy 1:9.
In these counsels did God delight -- or in the person of Christ, as his eternal wisdom in their contrivance, and as the means of their accomplishment in his future incarnation. Hence he so testifieth of him:
"Behold my servant, whom I uphold; mine elect, in whom my soul delighteth;" (<234201>Isaiah 42:1;)
as he also proclaims the same delight in him, from heaven, in the days of his flesh: <400317>Matthew 3:17; 17:5. He was the delight of God, as he in whom all his counsel for his own glory, in the redemption and salvation of the church were laid and founded: "My servant, in whom I will be glorified;" (<234903>Isaiah 49:3;) that is, "by raising the tribes of Jacob, restoring the preserved of Israel, in being a light unto the gentiles, and the salvation of God unto the ends of the earth:" verse 6.
We conceive not aright of the counsels of God, when we think of nothing but the effect of them, and the glory that ariseth from their accomplishment. It is certainly true that they shall all issue in his glory, and the demonstration of it shall fill up eternity. The manifestative glory of God unto eternity, consists in the effects and accomplishment of his holy counsels. Heaven is the state of the actual accomplishment of all the
89
counsels of God, in the sanctification and salvation of the church. But it is not with God as it is with men. Let men's counsels be ever so wise, it must needs abate of their satisfaction in them, because their conjectures (and more they have not) of their effects and events are altogether uncertain. But all the counsels of God having their entire accomplishment through revolutions perplexing and surpassing all created understandings, enclosed in them infallibly and immutably, the great satisfaction, complacency, and delight of the Divine Being is in these counsels themselves.
God does delight in the actual accomplishment of his works. He made not this world, nor any thing in it, for its own sake. Much less did he make this earth to be a theatre for men to act their lusts upon -- the use which it is now put to, and groans under. But he made "all things for himself," <201604>Proverbs 16:4; he "made them for his pleasure," <660411>Revelation 4:11; that is, not only by an act of sovereignty, but to his own delight and satisfaction. And a double testimony did he give hereunto, with respect unto the works of creation.
(1.) In the approbation which he gave of the whole upon its survey: and "God saw all that he had made, and, behold, it was very good:" <010131>Genesis 1:31. There was that impression of his divine wisdom, power, and goodness upon the whole, as manifested his glory; wherein he was well pleased. For immediately thereon, all creatures capable of the conception and apprehension of his glory, "sang forth his praise:" Job<183806> 38:6, 7.
(2.) In that he rested from his works or in them, when they were finished: <010202>Genesis 2:2. It was not a rest of weariness from the labor of his work -- but a rest of complacency and delight in what he had wrought -- that God entered into.
But the principal delight and complacency of God, is in his eternal counsels. For all his delight in his works is but in the effects of those divine properties whose primitive and principal exercise is in the counsels themselves, from whence they proceed. Especially is it so as unto these counsels of the Father and the Son, as to the redemption and salvation of the church, wherein they delight, and mutually rejoice in each other on their account. They are all eternal acts of God's infinite wisdom, goodness,
90
and love -- a delight and complacency wherein is no small part of the divine blessedness. These things are absolutely inconceivable unto us, and ineffable by us; we cannot find the Almighty out unto perfection. However, certain it is, from the notions we have of the Divine Being and excellencies, and from the revelation he has made of himself, that there is an infinite delight in God -- in the eternal acting of his wisdom, goodness, and love -- wherein, according to our weak and dark apprehensions of things, we may safely place no small portion of divine blessedness. Selfexistence in its own immense being -- thence self sufficiency unto itself in all things -- and thereon self satisfaction -- is the principal notion we have of divine blessedness.
1. God delights in these his eternal counsels in Christ, as they are acts of infinite wisdom, as they are the highest instance wherein it will exert itself. Hence, in the accomplishment of them, Christ is emphatically said to be the "Wisdom of God;" ( 1<460124> Corinthians 1:24;) he in whom the counsels of his wisdom were to be fulfilled. And in him is the manifold wisdom of God made known: <490310>Ephesians 3:10. Infinite wisdom being that property of the divine nature whereby all the acting of it are disposed and regulated, suitably unto his own glory, in all his divine excellencies -- he cannot but delight in all the acts of it. Even amongst men -- whose wisdom compared with that of God is folly itself -- yet is there nothing wherein they have a real rational complacency, suitable unto the principles of their nature, but in such acting of that wisdom which they have (and such as it is) towards the proper ends of their being and duty. How much more does God delight himself in the infinite perfection of his own wisdom, and its eternal acting for the representation of all the glorious excellencies of his nature! Such are his counsels concerning the salvation of the church by Jesus Christ; and because they were all laid in him and with him, therefore is he said to be his "delight continually before the world was." This is that which is proposed as the object of our admiration, <451133>Romans 11:33- 36.
2. They are acts of infinite goodness, whereon the divine nature cannot but be infinitely delighted in them. As wisdom is the directive principle of all divine operations, so goodness is the communicative principle that is effectual in them. He is good, and he does good -- yea, he does good because he is good, and for no other reason -- not by the necessity of nature, but by the intervention of a free act of his will. His goodness is
91
absolutely infinite, essentially perfect in itself; which it could not be if it belonged unto it, naturally and necessarily, to act and communicate itself unto any thing without God himself. The divine nature is eternally satisfied in and with its own goodness; but it is that principle which is the immediate fountain of all the communications of good unto others, by a free act of the will of God. So when Moses desired to see his glory, he tells him that "he will cause all his goodness to pass before him, and would be gracious unto whom he would be gracious:" <023319>Exodus 33:19. All divine operations -- in the gracious communication of God himself -- are from his goodness, by the intervention of a free act of his will. And the greatest exercise and emanation of divine goodness, was in these holy counsels of God for the salvation of the church by Jesus Christ. For whereas in all other effects of his goodness he gives of his own, herein he gave himself, in taking our nature upon him. And thence, as he expresseth the design of man in his fall, as upbraiding him with folly and ingratitude, "Behold, the man is become as one of us," <010322>Genesis 3:22, we may, with all humble thankfullness, express the means of our recovery, "Behold, God is become like one of us," as the apostle declares it at large, <501706>Philippians 2:6-8. It is the nature of sincere goodness -- even in its lowest degree -- above all other habits or principles of nature, to give a delight and complacency unto the mind in the exercise of itself, and communication of its effects. A good man does both delight in doing good, and has an abundant reward for the doing it, in the doing of it. And what shall we conceive concerning eternal, absolute, infinite, perfect, immixed goodness, acting itself in the highest instance (in an effect cognate and like unto it) that it can extend unto! So was it in the counsels of God, concerning the incarnation of his Son and the salvation of the church thereby. No heart can conceive, no tongue can express, the least portion of that ineffable delight of the holy, blessed God, in these counsels, wherein he acted and expressed unto the utmost his own essential goodness. Shall a liberal man devise liberal things, because they are suited unto his inclination? Shall a good man find a secret refreshment and satisfaction in the exercise of that low, weak, imperfect, minced goodness, that his nature is inlaid withal? -- And shall not He whose goodness is essential unto him -- whose being it is, and in whom it is the immediate principle of communicating himself unto others -- be infinitely delighted in the highest exercise of it which divine wisdom did direct?
92
The effect of these eternal counsels of God in future glory is reserved for them that do believe; and therein will there be the nearest manifestation of the glory of God himself unto them, when he "shall be glorified in his saints," and eternally "admired in all that believe." But the blessed delight and satisfaction of God, was, and is, in those counsels themselves, as they were acts of his infinite wisdom and goodness. Herein was the Lord Christ his "delight continually before the foundation of the world," -- in that [in] him were all these counsels laid, and [through] him were they all to be accomplished. The constitution of his person was the only way whereby divine wisdom and goodness would act and communicate of themselves unto mankind -- in which acting are the eternal delight and complacency of the Divine Being.
3. Love and grace have the same influence into the counsels of God, as wisdom and goodness have. And, in the Scripture notion of these things, they superadd unto goodness this consideration -- that their object is sinners, and those that are unworthy. God does universally communicate of his goodness unto all his creatures, though there be an especial exercise of it towards them that believe. But as unto his love and grace, as they are peculiar unto his elect -- the church chosen in Christ before the foundation of the world -- so they respect them primarily in a lost, undone condition by sin.
"God commendeth his love towards us, in that, while we were yet sinners, Christ died for us:" <450508>Romans 5:8.
"God is love," says the apostle. His nature is essentially so. And the best conception of the natural internal acting of the holy persons, is love; and all the acts of it are full of delight. This is, as it were, the womb of all the eternal counsels of God, which renders his complacency in them ineffable. Hence does he so wonderfully express his delight and complacency in the acting of his love towards the church:
"The Lord thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love; he will joy over thee with singing:" <360317>Zephaniah 3:17.
The reason why, in the salvation of the church, he rejoiceth with joy and joyeth with singing -- the highest expression of divine complacency -- is
93
because he resteth in his love, and so is pleased in the exercise of its effects.
But we must return to manifest in particular how all these counsels of God were laid in the person of Christ -- to which end the things ensuing may be distinctly considered.
1. God made all things, in the beginning, good, exceeding good. The whole of his work was disposed into a perfect harmony, beauty, and order, suited unto that manifestation of his own glory which he designed therein. And as all things had their own individual existence, and operations suited unto their being, and capable of an end, a rest, or a blessedness, congruous unto their natures and operations -- so, in the various respects which they had each to other, in their mutual supplies, assistances, and cooperation, they all tended unto that ultimate end -- his eternal glory. For as, in their beings and existence, they were effects of infinite power -- so were their mutual respects and ends disposed in infinite wisdom. Thereon were the eternal power and wisdom of God glorified in them; the one in their production, the other in their disposal into their order and harmony. Man was a creature that God made, that by him he might receive the glory that he aimed at in and by the whole inanimate creation -- both that below, which was for his use, and that above, which was for his contemplation. This was the end of our nature in its original constitution. Whereunto are we again restored in Christ: <590118>James 1:18; <19A424>Psalm 104:24; 136:5; <450120>Romans 1:20.
2. God was pleased to permit the entrance of sin, both in heaven above and in earth beneath, whereby this whole order and harmony was disturbed. There are yet characters of divine power, wisdom, and goodness, remaining on the works of creation, and inseparable from their beings. But the primitive glory that was to redound unto God by them -- especially as unto all things here below -- was from the obedience of man, unto whom they were put in subjection. [Their] good estate depended on their subordination unto him in a way of natural use, as [his] did on God in the way of moral obedience: <010126>Genesis 1:26, 28; <190806>Psalm 8:6-8. Man, as was said, is a creature which God made, that by him he might receive the glory that he aimed at in and by the whole inanimate creation. This was the end of our nature in its original constitution. Whereunto are we again restored
94
in Christ: <590118>James 1:18. But the entrance of sin cast all this order into confusion, and brought the curse on all things here below. Hereby were they deprived of that estate wherein they were declared exceeding good, and cast into that of vanity -- under the burden whereof they groan, and will do so to the end: <010317>Genesis 3:17, 18; <450820>Romans 8:20, 21. And these things we must again consider afterwards.
3. Divine wisdom was no way surprised with this disaster. God had, from all eternity, laid in provisions of counsels for the recovery of all things into a better and more permanent estate than what was lost by sin. This is the "anapsuxis", the "apokatastasis pantoon", the revivification, the restitution of all things, <440319>Acts 3:19, 21; the "anj akefalaiw> siv", or the gathering all things in heaven and earth into a new head in Christ Jesus: <490110>Ephesians 1:10. For although, it may be, there is more of curiosity than of edification in a scrupulous inquiry into the method or order of God's eternal decrees or counsels, and the disposal of them into a subserviency one unto another; yet this is necessary from the infinite wisdom, prescience, and immutability of God -- that he is surprised with nothing, that he is put unto no new counsels, by any events in the works of creation. All things were disposed by him into those ways and methods -- and that from eternity -- which conduce unto, and certainly issue in, that glory which is ultimately intended. For as we are careful to state the eternal decrees of God, and the actual operations of his providence, so as that the liberty of the will of man, as the next cause of all his moral actions, be not infringed thereby -- so ought we to be careful not to ascribe such a sacrilegious liberty unto the wills of any creatures, as that God should be surprised, imposed on, or changed by any of their acting whatever. For "known unto him are all his works from the foundation of the world," and with him there is neither "variableness nor shadow of turning."
4. There were, therefore, eternal counsels of God, whereby he disposed all things into a new order, unto his own glory, in the sanctification and salvation of the church. And of them two things may be considered:
(1.) Their original;
(2.) The design of their accomplishment.
95
(1.) Their first spring or original was in the divine will and wisdom alone, without respect unto any external moving cause. No reason can be given, no cause be assigned, of these counsels, but the will of God alone. Hence are they called or described, by -- the "good pleasure which he purposed in himself;" (<490109>Ephesians 1:9;) "the purpose of him who worketh all things according to the counsel of his own will:" verse 11. "Who has known the mind of the Lord? Or who has been his couselor? Or who has first given unto him, and it shall be recompensed unto him again? For of him, and through him, and to him, are all things:" <451134>Romans 11:34-36. The incarnation of Christ, and his mediation thereon, were not the procuring cause of these eternal counsels of God, but the effects of them, as the Scripture constantly declares. But,
(2.) The design of their accomplishment was laid in the person of the Son alone. As he was the essential wisdom of God, all things were at first created by him. But upon a prospect of the ruin of all by sin, God would in and by him -- as he was foreordained to be incarnate -- restore all things. The whole counsel of God unto this end centered in him alone. Hence their foundation is rightly said to be laid in him, and is declared so to be by the apostle: <490104>Ephesians 1:4. For the spring of the sanctification and salvation of the church lies in election, the decree whereof compriseth the counsels of God concerning them. Herein, God from the beginning "chooseth us unto salvation through sanctification of the Spirit;" ( 2<530213> Thessalonians 2:13;) the one being the end he designeth, the other the means and way thereof. But this he did in Christ; "he chooseth us in him before the foundation of the world, that we should be holy and without blame before him in love;" that is, "unto salvation through sanctification of the Spirit." In him we were not actually, nor by faith, before the foundation of the world; yet were we then chosen in him, as the only foundation of the execution of all the counsels of God concerning our sanctification and salvation.
Thus as all things were originally made and created by him, as he was the essential wisdom of God -- so all things are renewed and recovered by him, as he is the provisional wisdom of God, in and by his incarnation. Therefore are these things put together and compared unto his glory. He "is the image of the invisible God, the first born of every creature: for by him were all things created that are in heaven, and that are in earth, visible
96
and invisible;... all things were created by him and for him: and he is before all things, and by him all things consist: and he is the head of the body, the church; who is the beginning, the firstborn from the dead; that in all things he might have the preeminence:" <510115>Colossians 1:15-18.
Two things, as the foundation of what is ascribed unto the Lord Christ in the ensuing discourse, are asserted: verse 15. --
(1.) That he is "the image of the invisible God."
(2.) That he is "the firstborn of every creature;" things seeming very distant in themselves, but gloriously united and centering in his person.
(1.) He is "the image of the invisible God;" or, as it is elsewhere expressed, he is "in the form of God" -- his essential form, for other form there is none in the divine nature -- the "brightness of the glory, and the express image of the Father's person." And he is called here the "invisible God," not absolutely with respect unto his essence, though it be most true -- the divine essence being absolutely invisible, and that equally, whether considered as in the Father or in the Son -- but he is called so with respect unto his counsels, his will, his love, and his grace. For so none has seen him at any time; but the only-begotten, which is in the bosom of the Father, he declares him: <430118>John 1:18. As he is thus the essential, the eternal image of the invisible God, his wisdom and power -- the efficiency of the first creation, and its consistence being created, is ascribed unto him: "By him were all things created, that are in heaven, and that are in earth, visible and invisible:" <510117>Colossians 1:17. And because of the great notions and apprehensions that were then in the world -- especially among the Jews, unto whom the apostle had respect in this epistle of the greatness and glory of the invisible part of the creation in heaven above, he mentions them in particular, under the most glorious titles that any could, or then did, ascribe unto them -- "Whether they be thrones, or dominions, or principalities, or powers; all things were created by him, and for him;" the same expression that is used of God absolutely: <451136>Romans 11:36; <660411>Revelation 4:11. Add hereunto those other places to this purpose, <430101>John 1:1-3; <580101>Hebrews 1:1-3; and those that are not under the efficacy of spiritual infatuations, cannot but admire at the power of unbelief, the blindness of the minds of men, and the craft of Satan, in them who deny
97
the divine nature of Jesus Christ. For whereas the apostle plainly affirms, that the works of the creation do demonstrate the eternal power and Godhead of him by whom they were created; (<450119>Romans 1:19, 20;) and not only so, but it is uncontrollably evident in the light of nature: it being so directly, expressly, frequently affirmed, that all things whatever, absolutely, and in their distributions into heaven and earth, with the things contained respectively in them, were made and created by Christ is the highest rebellion against the light and teachings of God, to disbelieve his divine existence and power.
(2.) Again it is added, that he is "the firstborn of every creature;" which principally respects the new creation, as it is declared: (verse 18:) "He is the head of the body, the church; who is the beginning, the first born from the dead; that in all things he might have the preeminence." For in him were all the counsels of God laid for the recovery of all things unto himself -- as he was to be incarnate. And the accomplishment of these counsels of God by him the apostle declares at large in the ensuing verses. And these things are both conjoined and composed in this place. As God the Father did nothing in the first Creation but by him -- as his eternal wisdom; (<430103>John 1:3; <580102>Hebrews 1:2; Proverbs 8;) so he designed nothing in the new creation, or restoration of all things unto his glory, but in him -- as he was to be incarnate. Wherefore in his person were laid all the foundation of the counsels of God for the sanctification and salvation of the church. Herein he is glorified, and that in a way unspeakably exceeding an that glory which would have accrued unto him from the first creation, had all things abode in their primitive constitution.
His person, therefore, is the foundation of the church -- the great mystery of godliness, or the religion we profess -- the entire life and soul of all spiritual truth -- in that all the counsels of the wisdom, grace, and goodness of God, for the redemption, vocation, sanctification, and salvation of the church, were all laid in him, and by him were all to be accomplished.
98
CHAPTER 5
THE PERSON OF CHRIST THE GREAT REPRESENTATIVE OF GOD AND HIS WILL
What may be known of God, is, -- his nature and existence, with the holy counsels of his will. A representation of them unto us is the foundation of all religion, and the means of our conformity unto him -- wherein our present duty and future blessedness do consist. For to know God, so as thereby to be made like unto him, is the chief end of man. This is done perfectly only in the person of Christ, all other means of it being subordinate thereunto, and none of them of the same nature therewithal. The end of the Word itself, is to instruct us in the knowledge of God in Christ. That, therefore, which I shall now demonstrate, is, that in the person and mediation of Christ (which are inseparable, in all the respects of faith unto him) there is made unto us a blessed representation of the glorious properties of the divine nature, and of the holy counsels of the will of God. The first of these I shall speak unto in this chapter -- the other, in that which ensues; wherein we shall manifest how all divine truths do center in the person of Christ and the consideration of sundry things is necessary unto the explication hereof.
1. God, in his own essence, being, and existence, is absolutely incomprehensible. His nature being immense, and all his holy properties essentially infinite, no creature can directly or perfectly comprehend them, or any of them. He must be infinite that can perfectly comprehend that which is infinite; wherefore God is perfectly known unto himself only -- but as for us, how little a portion is heard of him! Hence he is called "The invisible God," and said to dwell in "light inaccessible." The subsistence of his most single and simple nature in three distinct persons, though it raises and ennobles faith in its revelation, yet it amazeth reason which would trust to itself in the contemplation of it -- whence men grow giddy who will own no other guide, and are carried out of the way of truth. "No man has seen God at any time; the only-begotten Son, who is in the bosom of the Father, he has declared him:" <430118>John 1:18; 1<540616> Timothy 6:16.
99
2. Therefore, we can have no direct intuitive notions or apprehensions of the divine essence, or its properties. Such knowledge is too wonderful for us. Whatever is pleaded for an intellectual vision of the essence of God in the light of glory, yet none pretend unto a possibility of an immediate, full comprehension of it. But, in our present state, God is unto us, as he was unto Moses under all the external manifestations of his glory, "in thick darkness.:" <022021>Exodus 20:21. All the rational conceptions of the minds of men are swallowed up and lost, when they would exercise themselves directly on that which is absolutely immense, eternal, infinite. When we say it is to, we know not what we say, but only that it is not otherwise. What we [deny] of God, we know in some measure -- but what we [affirm] we know not; only we declare what we believe and adore. "Neque sensus est ejus, neque phantsia, neque opinio, nec ratio, nec scientia", says Dionys. De Divan. Nomine,1.
We have no means -- no corporeal, no intellectual instrument or power -- for the comprehension of him; nor has any other creature:
"Epei< aujto< o[pe?r ejstin oJ Qeonon profh~tai, all' oujde< a]ggeloi eid= on, ou]te ajrcha>ggeloi; all' eja h|v aujtouav oujdexa de< enj uyJ is> toiv mon> on ad|] on> tav tw| Qew;|~ kan|} para< twn~ Ceroubim< h] twn~ Serafi h|v ti maqei~n, to< mustiko ov akj oush,| kai< ot{ i plhr> hv oJ ourj anov< kai< hJ gh~ thv~ dox> hv autj ou.~
-- "For that which is God" (the essence of God) "not only have not the prophets seen, but neither the angels nor the archangels. If thou wilt inquire of them, thou shalt hear nothing of the substance of God, but only hear them say, `glory to God in the highest.' If thou askest the cherubim and seraphim, thou shalt only hear the praise of holiness, `The whole earth is full of his glory,'" says Chrysostom, on <430118>John 1:18.
That God is in himself absolutely incomprehensible unto us, is a necessary effect of our infinite distance from him. But as he externally represents himself unto us, and by the notions which are in generated in us by the effects of his properties, are our conceptions of him: <191901>Psalm 19:1; <450120>Romans 1:20. This is declared in the answer given unto that request of Moses: "I beseech thee, show me thy glory:" <023318>Exodus 33:18. Moses had
100
heard a voice speaking unto him, but he that spoke was "in thick darkness" -- he saw him not. Glorious evidences he gave of his majestatical presence, but no appearance was made of his essence or person. Hereon Moses desireth, for the full satisfaction of his soul, (as the nearer any one is unto God the more ernest will be his desire after the full fruition of him,) that he might have a sight of his glory -- not of that created glory in the tokens of his presence and power which he had beheld, but of the untreated glory of his essence and being. Through a transport of love to God, he would have been in heaven while he was on the earth; yea, desired more than heaven itself will afford, if he would have seen the essence of God with his corporeal eyes. In answer hereunto God tells him, that he cannot see his face and live; none can have either bodily sight or direct mental intuition of the Divine Being. But this I will do, saith God,
"I will make my glory pass before thee, and thou shalt see my back parts:" <023318>Exodus 33:18-23, etc.
This is all that God would grant, viz, such external representations of himself, in the proclamation of his name, and created appearances of his glory, as we have of a man whose back parts only we behold as he passeth by us. But as to the being of God, and his subsistence in the Trinity of persons, we have no direct intuition into them, much less comprehension of them.
3. It is evident, therefore, that our conceptions of God, and of the glorious properties of his nature, are both in generated in us and regulated, under the conduct of divine revelation, by reflections of his glory on other things, and representations of his divine excellencies in the effects of them. So the invisible things of God, even his eternal power and Godhead, are clearly seen, being manifested and understood by the things that are made: <450120>Romans 1:20. Yet must it be granted that no mere creature, not the angels above, not the heaven of heavens, are meet or able to receive upon them such characters of the divine excellencies, as to be a complete, satisfactory representation of the being and properties of God unto us. They are all finite and limited and so cannot properly represent that which is infinite and immense. And this is the true reason why all worship or religious adoration of them is idolatry. Yet are there such effects of God's glory in them, such impressions of divine excellencies upon them, as we
101
cannot comprehend nor search out unto perfection. How little do we conceive of the nature, glory, and power of angels! So remote are we from an immediate comprehension of the untreated glory of Gods as that we cannot fully apprehend nor conceive aright the reflection of it on creatures in themselves finite and limited. Hence, they thought of old, when they had seen an angels that so much of the divine perfections had been manifested unto them that thereon they must die: <071321>Judges 13:21, 22. Howbeit, they [the angels] come infinitely short of making any complete representation of God; nor is it otherwise with any creature whatever.
4. Mankind seem to have always had a common apprehension that there was need of a nearer and more full representation of God unto them than was made in any of the works of creation or providence. The heavens indeed declared his glory, and the firmament always showed his handywork -- the invisible things of his eternal power and godhead were continually made known by the things that are made; but men generally miscarried and missed it in the contemplation of them, as the apostle declares, <450101>Romans 1. For still they were influenced by a common presumption, that there must be a nearer and more evident manifestation of God -- that made by the works of creation and providence being not sufficient to guide them unto him. But in the pursuit hereof they utterly ruined themselves; they would do what God had not done. By common consent they framed representations of God unto themselves; and were so besotted therein, that they utterly lost the benefit which they might have received by the manifestation of him in the works of the creation, and took up with most foolish imaginations. For whereas they might have learned from thence the being of God, his infinite wisdom, power, and goodness -- viz., in the impressions and characters of them on the things that were made -- in their own representations of him, they
"changed the glory of the invisible God into an image made like unto corruptible man, and to birds, and four-footed beasts, and creeping things:" <450123>Romans 1:23.
Wherefore this common presumption -- that there was no way to attain a due sense of the Divine Being but by some representation of it -- though true in itself, yet, by the craft of Satan, and foolish superstitions of the minds of men, became the occasion of all idolatry and flagitious
102
wickedness in the world. Hence were all those "epifaneiai", or supposed "illustrious appearances" of their gods, which Satan deluded the gentiles by; and hence were all the ways which they devised to bring God into human nature, or the likeness of it. Wherefore, in all the revelations that ever God made of himself, his mind and will, he always laid this practice of making representations of him under the most severe interdict and prohibition. And this he did evidently for these two reasons: --
(1.) Because it was a bold and foolish entrenching upon his provisional wisdom in the case. He had taken care that there should be a glorious image and representation of himself, infinitely above what any created wisdom could find out. But as, when Moses went into the mount, the Israelites would not wait for his return, but made a calf in his stead; so mankind -- refusing to wait for the actual exhibition of that glorious image of himself which God had provided -- broke in upon his wisdom and sovereignty, to make some of their own. For this cause was God so provoked, that he gave them up to such stupid blindness, that in those things wherein they thought to show themselves wise, and to bring God nearer unto them, they became contemptibly foolish -- abased their nature, and all the noble faculties of their minds unto hell, and departed unto the utmost distance from God, whom they sought to bring nest unto them.
(2.) Because nothing that can fall into the invention or imagination of men could make any other but false representations of him, and so substitute an idol in his place. His own immediate works have great characters of his divine excellencies upon them, though unto us obscure and not clearly legible without the light of revelation. Somewhat he did, of old, represent of his glorious presence -- though not of his being -- in the visible institutions of his worship. But all men's inventions to this end, which are neither divine works of nature, nor divine institutions of worship, are all but false representations of God, and therefore accursed by him.
Wherefore it is granted, that God has placed many characters of his divine excellencies upon his works of creation and providence -- many [characters] of his glorious presence upon the tabernacle and temple of old -- but none of these things ever did or could give such a representation of him as wherein the souls of men might fully acquiesce, or obtain such conceptions of him as might enable them to worship and honor him in a
103
due manner. They cannot, I say -- by all that may be seen in them, and learned from them -- represent God as the complete object of all our affections, of all the acting of our souls in faith, trust, love, fear, obedience, in that way whereby he may be glorified, and we may be brought unto the everlasting fruition of him. This, therefore, is yet to be inquired after.
Wherefore --
5. A mere external doctrinal revelation of the divine nature and properties, without any exemplification or real representation of them, was not sufficient unto the end of God in the manifestation of himself. This is done in the Scripture. But the whole Scripture is built on this foundation, or proceeds on this supposition -- that there is a real representation of the divine nature unto us, which it declares and describes. And as there was such a notion on the minds of all men, that some representation of God, wherein he might be near unto them, was necessary -- which arose from the consideration of the infinite distance between the divine nature and their own, which allowed of no measures between them -- so, as unto the event, God himself has declared that, in his own way, such a representation was needful -- unto that end of the manifestation of himself which he designed. For --
6. All this is done in the person of Christ. He is the complete image and perfect representation of the Divine Being and excellencies. I do not speak of it absolutely, but as God proposeth himself as the object of our faith, trust, and obedience. Hence it is God, as the Father, who is so peculiarly represented in him and by him; as he says: "He that has seen me has seen the Father:" <431409>John 14:9.
Unto such a representation two things are required: --
(1.) That all the properties of the divine nature -- the knowledge whereof is necessary unto our present obedience and future blessedness -- be expressed in it, and manifested unto us.
(2.) That there be, therein, the nearest approach of the divine nature made unto us, whereof it is capable, and which we can receive. And both these are found in the person of Christ, and therein alone.
104
In the person of Christ we consider both the constitution of it in the union of his natures, and the respect of it unto his work of mediation, which was the end of that constitution.
And --
(1.) Therein, as so considered, is there a blessed representation made unto us of all the holy properties of the nature of God -- of his wisdom, his power, his goodness, grace, and love, his righteousness, truth, and holiness, his mercy and patience. As this is affirmed concerning them all in general, or the glory of God in them, which is seen and known only in the face of Christ, so it were easy to manifest the same concerning every one of them in particular, by express testimonies of Scripture. But I shall at present confine myself unto the proofs of the whole assertion which do ensue.
(2.) There is, therein, the most incomprehensible approach of the divine nature made unto ours, such as all the imaginations of men did ever infinitely fall short of -- as has been before declared. In the assumption of our nature into personal union with himself, and our cognition unto God thereby, with the union which believers obtain with him thereon -- being one in the Father and the Son, as the Father is in the Son, and the Son in the Father, (<431720>John 17:20, 21,) -- there is the nearest approach of the Divine Being unto us that the nature of things is capable of.
Both these ends were designed in those representations of God which were of human invention; but in both of them they utterly failed. For, instead of representing any of the glorious properties of the nature of God, they debased it, dishonored it, and filled the minds of men with vile conceptions of it; and instead of bringing God nearer unto them, they put themselves at an infinite moral distance from him. But my design is the confirmation of our assertions from the Scripture.
"He is the image of the invisible God:" <510115>Colossians 1:15. This title or property of "invisible," the apostle here gives unto God, to show what need there was of an image or representation of him unto us, as well as of one in whom he would declare the counsels of his will. For he intends not
105
only the absolute invisibility of his essence, but his being unknown unto us in himself. Wherefore, (as was before observed,) mankind was generally prone to make visible representations of this invisible God, that, in them, they might contemplate on him and have him present with them, as they foolishly imagined. Unto the craft of Satan abusing this inclination of mankind, idolatry owes its original and progress in the world: howbeit, necessary it was that this invisible God should be so represented unto us by some image of him, as that we might know him, and that therein he might be worshipped according unto his own mind and will. But this must be of his own contrivance -- an effect of his own infinite wisdom. Hence, as he absolutely rejecteth all images and representations of him of men's devising, (for the reasons before mentioned,) and declares that the honor that any should think would thereby redound unto him was not given unto him, but unto the devil; so that which he has provided himself, unto his own holy ends and purposes, is every way approved of him. For he will have "all men honor the Son, even as they honor the Father;" and so as that "he who honoreth not the God, honoreth not the Father:" <430523>John 5:23.
This image, therefore, is the person of Christ; "he is the image of the invisible God." This, in the first place, respects the divine person absolutely, as he is the essential image of the Father: which must briefly be declared.
1. The Son is sometimes said to be "en Patri", "in the Father," and the Father in the Son: "Believest thou not that I am in the Father, and the Father in me?" <431410>John 14:10. This is from the unity or sameness of their nature -- for he and the Father are one: <431030>John 10:30. Thence all things that the Father has are his, (chap. <431615>16:15,) because their nature is one and the same. With respect unto the divine essence absolutely considered, wherein the Father is in the Son, and the Son in the Father, the one cannot be said to be the image of the other. For he and the Father are one; and one and the same thing cannot be the image of itself, in that wherein it is one.
2. The Son is said not only to be "enj Patri<", "in the Father," in the unity of the same essence; but also "pro a" or "Qeon< ", "with the Father," or "with God," in the distinction of his person: "The Word was with God, and the Word was God:" <430101>John 1:1. "The Word was God," in
106
the unity of the divine essence -- and "the Word was with God," in its distinct personal subsistence. "The Word" -- that is, the person of the Son, as distinct from the Fathers" was with God," or the Father. And in this respect he is the essential image of the Father, as he is called in this place, and <580103>Hebrews 1:3; and that because he partakes of all the same divine properties with the Father.
But although the Father, on the other side, be partaker of all the essential divine properties of the Son, yet is not he said to be the image of the Son.
For this property of an image respects not the things themselves, but the manner of the participation of them. Now the Son receives all from the Father, and the Father nothing from the Son. Whatever belongs unto the person of the Son, as the person of the Son, he receives it all from the Father by eternal generation:
"For as the Father has life in himself, so has he given unto the Son to have life in himself:" <430526>John 5:26.
He is therefore the essential image of the Father, because all the properties of the divine nature are communicated unto him together with personality -- from the Father.
3. In his incarnation, the Son was made the representative image of God unto us -- as he was, in his person, the essential image of the Father, by eternal generation. The invisible God -- Whose nature and divine excellencies our understandings can make no approach unto -- does in him represent, exhibit, or make present unto our faith and spiritual sense, both himself and all the glorious excellencies of his nature.
Wherefore our Lord Jesus Christ, the Son of God, may be considered three ways.
1. Merely with respect unto his divine nature. This is one and the same with that of the Father. In this respect the one is not the image of the other, for both are the same.
2. With respect unto his divine person as the Son of the Father, the onlybegotten, the eternal Son of God. Thus he receives, as his personality, so all divine excellencies, from the Father; so he is the essential image of the Father's person.
107
3. As he took our nature upon him, or in the assumption of our nature into personal union with himself, in order unto the work of his mediation. So is he the only representative image of God unto us -- in whom alone we see, know, and learn all the divine excellencies -- so as to live unto God, and be directed unto the enjoyment of him.
All this himself instructs us in.
He reflects it on the Pharisees, as an effect of their blindness and ignorance, that they had neither heard the voice of God at any time, nor seen his shape: <430537>John 5:37. And in opposition hereunto he tells his disciples, that they had known the Father, and seen him: chap. 14:7. And the reason he gives thereof is, because they that knew him, knew the Father also. And when one of his disciples, not yet sufficiently instructed in this mystery, replied, "Lord, show us the Father, and it sufficeth us," (verse 8,) his answer is, "Have I been so long time with you, and yet hast thou not known me? He that has seen me has seen the Father:" verse 9.
Three things are required unto the justification of this assertion.
1. That the Father and he be of the same nature, have the same essence and being. For otherwise it would not follow that he who had seen him had seen the Father also. This ground of it he declares in the next verse: "The Father is in me, and I am in the Father" namely, because they were one in nature and essence. For the divine nature being simply the same in them all, the divine persons are in each other, by virtue of the oneness of that nature.
2. That he be distinct from him. For otherwise there cannot be a seeing of the Father by the seeing of him. He is seen in the Son as represented by him -- as his image -- the Word -- the Son of the Father, as he was with God. The unity of nature and the distinction of persons is the ground of that assertion of our Savior: "He that has seen me, has seen the Father also."
3. But, moreover, the Lord Christ has a respect herein unto himself, in his entire person as he was incarnate, and therein unto the discharge of his mediatory work. "Have I been so long time with you, and hast thou not known me?" Whilst he was with them, dwelt among them, conversed with them, he was the great representative of the glory of God unto them. And,
108
notwithstanding this particular mistake, they did then see his glory, "the glory of the only-begotten of the Father:" <430114>John 1:14. And in him was manifested the glory of the Father.
He "is the image of the invisible God." In him God was, in him he dwelt, in him is he known, in him is he worshipped according unto his own will, in him is there a nearer approach made unto us by the divine nature than ever could enter into the heart of man to conceive. In the constitution of his person -- of two natures, so infinitely distinct and separate in themselves -- and in the work it was designed unto, the wisdom, power, goodness, love, grace, mercy, holiness, and faithfullness of God, are manifested unto us. This is the one blessed "image of the invisible God," wherein we may learn, wherein we may contemplate and adore, all his divine perfections.
The same truth is testified unto, <580103>Hebrews 1:3. God spoke unto us in the Son, who is "the brightness of his glory, and the express image of his person." His divine nature is here included, as that without which he could not have made a perfect representation of God unto us. For the apostle speaks of him, as of him "by whom the worlds were made," and who "upholdeth all things by the word of his power." Yet does he not speak of him absolutely as he was God, but also as he who "in himself purged our sins, and sat down at the right hand of the majesty on high;" that is, in his whole person. Herein he is "apj aug> asma thv~ dox> hv", the effulgency, the resplendency of divine glory, that wherein the divine glory shines forth in an evident manifestation of itself unto us. And as a farther explication of the same mystery, it is added, that he is the character or "express image" of the person of the Father. Such an impression of all the glorious properties of God is on him, as that thereby they become legible unto all them that believe.
So the same apostle affirms again that he is the "image of God, " 2<470404> Corinthians 4:4; in what sense, and unto what end, he declares, verse 6: "We have the knowledge of the glory of God in the face of Jesus Christ". Still it is supposed that the glory of God, as essentially in him, is invisible unto us, and incomprehensible by us. Yet is there a knowledge of it necessary unto us, that we may live unto him, and come unto the enjoyment of him. This we obtain only in the face or person of Christ --
109
"enj proswp> w| tou~ Christou"~ ; for in him that glory is represented unto us.
This was the testimony which the apostles gave concerning him, when he dwelt among them in the days of his flesh. They saw
"his glory, the glory as of the only-begotten of the Father, full of grace and truth:" <430114>John 1:14.
The divine glory was manifest in him, and in him they saw the glory of the Father. So the same apostle witnesses again, who recorded this testimony:
"For the life was manifested, and we have seen it, and bear witness, and show unto you that eternal life which was with the Father, and was manifested unto us:" 1<620114> John 1:14.
In the Son incarnate, that eternal life which was originally in and with the Father was manifest unto us.
It may be said, that the Scripture itself is sufficient for this end of the declaration of God unto us, so that there is no need of any other representation of him; and [that] these things serve only to turn the minds of men from learning the mind and will of God therein, to seek for all in the person of Christ. But the true end of proposing these things is, to draw men unto the diligent study of the Scripture, wherein alone they are revealed and declared. And in its proper use, and unto its proper end, it is perfect and most sufficient. It is "log> ov tou~ Qeou"~ -- "the word of God;" howbeit it is not "log> ov ousj iwd> hv", the internal, essential Word of God -- but "log> ov proforikov< ", the external word spoken by him. It is not, therefore, nor can be, the image of God, either essential or representative; but is the revelation and declaration of it unto us, without which we can know nothing of it.
Christ is the image of the invisible God, the express image of the person of the Father; and the principal end of the whole Scripture, especially of the gospel, is to declare him so to be, and how he is so. What God promised by his prophets in the holy Scriptures concerning his Son, Jesus Christ, that is fully declared in the Gospel: <450101>Romans 1:1-4. The gospel is the declaration of Christ as "the power of God, and the wisdom of God," 1<460123> Corinthians 1:23, 24; or an evident representation of God in his person and
110
mediation unto us: <480301>Galatians 3:1. Wherefore three things are herein to be considered.
1. "Objectum reale et formale fidei" -- "the real, formal object of our faith in this matter. This is the person of Christ, the Son of God incarnate, the representative image of the glory of God unto us; as in the testimonies insisted on.
2. "Medium revelans", or "lumen deferens" -- the means of its revelation, or the objective light whereby the perception and knowledge of it is conveyed unto our minds. This is the gospel; compared unto a glass because of the prospect which we have of the image of God therein: 2<470318> Corinthians 3:18. But without it -- by any other means, and not by it -- we can behold nothing of this image of God.
3. "Lumen praeparans, elevans, disponens subjectum" -- "the internal light of the mind in the saving illumination of the Holy Spirit, enabling us -- by that means, and in the use of it -- spiritually to behold and discern the glory of God in the face of Christ: 2<470406> Corinthians 4:6.
Through both these, in their several ways of operation, there proceedeth -- from the real object of our faith, Christ, as the image of God -- a transforming power, whereby the soul is changed into the same image, or is made conformable unto Christ; which is that whereunto we are predestinated. But we may yet a little farther contemplate on these things, in some instances wherein the glory of God and our own duty are concerned.
1. The glory of God's wisdom is exalted, and the pride of the imaginations of men is proportionally debased. And in these two consists the real foundation of all religion in our souls. This God designed in the dispensation of himself and his will, 1<460129> Corinthians 1:29, 31; this he calls us unto, <230222>Isaiah 2:22; <380213>Zechariah 2:13. As this frame of heart is prevalent in us, so do all other graces shine and flourish. And it is that which influences all our duties, so far as they are acceptable unto God. And there is no truth more instructive unto it than that before us. It is taken for granted -- and the event has demonstrated it to be so -- that
111
some express representation should be made of God unto us, wherein we might contemplate the glorious excellencies of his nature, and he might draw nigh unto us, and be present with us. This, therefore, men attempted to effect and accomplish; and this God alone has performed, and could so do. And their several ways for this end are herein manifest. As the way whereby God has done it is the principal exaltation of his infinite wisdom and goodness, (as shall be immediately more fully declared,) so the way whereby men attempted it was the highest instance of wickedness and folly. It is, as we have declared, in Christ alone that God has done it. And that therein he has exalted and manifested the riches, the treasures of his infinite wisdom and goodness, is that which the Gospel, the Spirit, and the church, do give testimony unto. A more glorious effect of divine wisdom and goodness, a more illustrious manifestation of them, there never was, nor ever shall be, than in the finding out and constitution of this way of the representation of God unto us. The ways of men, for the same end, Were so far from giving a right representation of the perfections of the divine nature, that they were all of them below, beneath, and unworthy of our own. For in nothing did the blindness, darkness, and folly of our nature, in its depraved condition, ever so exert and evidence themselves, as in contriving ways for the representation of God unto us -- that is, in idolatry, the worst and vilest of evils: so <19B504>Psalm 115:4- 8; Isaiah 44; <660919>Revelation 9:19, 20, etc. This pride and folly of men was that which lost all knowledge of God in the world, and all obedience unto him. The ten commandment are but a transcript of the light and law of nature. The first of these required that God -- the only true God -- the Creator and Governor of all -- should be acknowledged, worshipped, believed in, and obeyed. And the second was, that we should not make unto ourselves any image or representation of him. Whatever he would do himself, yet he strictly forbade that we should make any such unto ourselves. And here began the apostasy of the world from God. They did not absolutely reject him, and so cast off the [first] fundamental precept of the law of nature -- but they submitted not unto his wisdom and authority in the [next], which was evidently educed from it. They would make images and representations of him unto themselves; and by this invention of their own, they first dishonored him, and then forsook him, giving themselves up unto the rule and service of the devil. Wherefore, as the way that God in infinite wisdom found out for the representation of himself unto us, was
112
the only means of recovery from the first apostasy -- the way found out by men, unto the same end, was the great means of casting the generality of mankind unto the farthest degree of a new apostasy from God whereof our nature is capable. And of the same kind will all our contrivances be found to begin what belongs unto his worship and glory -- though, unto us, they may appear both pious and necessary. This, therefore, should lead us into a continual admiration of the wisdom and grace of God, with a due sense of our own vileness and baseness by nature. For we are in nothing better or wiser than they who fell into the utmost folly and wickedness, in their designs for the highest end, or the representation of God unto us. The more we dwell on such considerations, the more fear and reverence of God, with faith, trust, and delight in him, will be increased -- as also humility in ourselves, with a sense of divine grace and love.
2. There is a peculiar ground of the spiritual efficacy of this representation of God. The revelations that he has made of himself, and of the glorious properties of his nature, in the works of creation and providence, are, in themselves, clear, plain, and manifest: <191901>Psalm 19:1, 2; <450119>Romans 1:19, 20. Those which are made in Christ are sublime and mysterious. Howbeit, the knowledge we have of him as he is represented unto us in Christ is far more clear, certain, steady, effectual and operative, than any we can attain in and by all other ways of revelation. The reason hereof is, not only because there is a more full and extensive revelation made of God, his counsels and his will, in Christ and the gospel, than in all the works of creation and providence; but because this revelation and representation of God is received by faith alone, the other by reason only: and it is faith that is the principle of spiritual light and life in us. What is received thereby is operative and effectual, unto all the ends of the life of God. For we live by faith here, as we shall by sight hereafter. Reason alone -- especially as it is corrupted and depraved -- can discern no glory in the representation of God by Christ; yes, all that is spoken thereof, or declared in the Gospel, is foolishness unto it. Hence many live in a profession of the faith of the letter of the Gospel, yet -- having no light, guide, nor conduct, but that of reason -- they do not, they cannot, really behold the glory of God in the face of Jesus Christ; nor has the revelation of it any efficacy upon their souls. The manifestation of him in the light of nature, by the works of creation and providence, is suited unto their reason, and does affect it: for
113
that [manifestation] which is made in Christ, they say of it, as the Israelites did of manna, that came down from heaven, "What is it?" we know not the meaning of it. For it is made unto faith alone, and all men have not faith. And where God shines into the heart, by that faith which is of divine operation -- there, with "open face, we behold the glory of God, as in a glass;" or have the knowledge of the glory of God in the face of Jesus Christ. There is not the meanest believer, but -- in the real exercise of faith in Christ has more glorious apprehensions of God, his wisdom, goodness, and grace, of all his glorious excellencies, than the most learned and wise in the world can attain unto, in the exercise of reason on the proper objects of it. So are these things opposed by the apostle, 1<460101> Corinthians 1. Wherefore, faith in Christ is the only means of the true knowledge of God; and the discoveries which are made of him and his excellencies thereby are those stone which are effectual to conform us unto his image and likeness. And this is the reason why some men are so little affected with the Gospel -- notwithstanding the continual preaching of it unto them, and their outward profession of it. It does not inwardly affect them, it produceth no blessed effects in them. Some sense they have of the power of God in the works of creation and providence, in his rule and government, and in the workings of natural conscience. Beyond these, they have no real sense of him. The reason is, because they have not faith -- whereby alone the representation that is made of God in Christ, and declared in the gospel, is made effectual unto the souls of men. Wherefore --
3. It is the highest degeneracy from the mystery of the Christian religion, for men to satisfy themselves in natural discoveries of the Divine Being and excellencies, without an acquaintance with that perfect declaration and representation of them which is made in the person of Christ, as he is revealed and declared in the Gospel. It is confessed that there may be good use made of the evidence which reason gives or takes from its own innate principles -- with the consideration of the external works of divine wisdom and power -- concerning the being and rule of God. But to rest herein -- to esteem it the best and most perfective knowledge of God that we can attain -- not to rise up unto the more full, perfect, and evident manifestation of himself that he has made in Christ a declaration of our unbelief, and a virtual renunciation of the Gospel. This is the spring of that
114
declension unto a mere natural religion which discovers itself in many, and usually ends in the express denial of the divine person of Christ. For when the proper use of it is despised, on what grounds can the note of it be long retained? But a supposition of his divine person is the foundation of this discourse. Were he not the essential image of the Father in his own divine person, he could not be the representative image of God unto us as he is incarnate. For if he were a man only -- however miraculously produced and gloriously exalted, yet the angels above, the glorious heavens, the seat and throne of God, with other effects of creating power and wisdom, would no less represent his glory than it could be done in him. Yet are they nowhere, nowhere, jointly nor separately, styled "the image of the invisible God" -- "the brightness of his glory, and the express image of his person;" nor does God shine into our hearts to give us the knowledge of his glory in the face of them. And it argues the woeful enmity of the carnal mind against God and all the effects of his wisdom, that, whereas he has granted us such a glorious image and representation of himself, we like it not, we delight not in the contemplation of it, but either despise it or neglect it, and please ourselves in that which is incomparably beneath it.
4. Because God is not thus known it is -- that the knowledge of him is so barren and fruitless in the world, as it manifests itself to be. It were easy to produce, yea, endless to number the testimonies that might be produced out of heathen writers, given unto the being and existence of God, his authority, monarchy, and rule; yet what were the effects of that knowledge which they had? Besides that wretched idolatry wherein they were all immersed, as the apostle declares, <450101>Romans 1, it rescued them from no kind of wickedness and villany; as he there also manifests. And the virtues which were found among them were evidently derived from other causes, and not from the knowledge they had of God. The Jews have the knowledge of God by the letter of the Old Testament; but they -- not knowing him in Christ, and having lost all sense and apprehension of those representations which were made of his being in him, in the Law -- they continue universally a people carnal, obstinate, and wicked. They have neither the virtues of the heathens among them, nor the power of the truth of religion. As it was with them of old, so it, yet continueth to be; "they profess that they now God, but in works they deny him, being abominable and disobedient, and to every good work reprobate:" <560116>Titus 1:16. So is it
115
among many that are called Christians at this day in the world: great pretense there is unto the knowledge of God -- yet did flagitious sins and wickedness scarce ever more abound among the heathens themselves. It is the knowledge of "God in Christ" alone that is effectually powerful to work the souls of men into a conformity unto him. Those alone who behold the glory of God in the face of Jesus Christ are changed into the same image, from glory to glory.
116
CHAPTER 6
THE PERSON OF CHRIST THE GREAT REPOSITORY OF SACRED TRUTH -- ITS RELATION THEREUNTO.
Divine supernatural truth is called by the apostle, "The truth which is after godliness:" <560101>Titus 1:1. Whereas, therefore, the person of Christ is the great mystery of godliness, we must, in the next place, inquire -- What is the relation of spiritual supernatural truth there unto? And this I shall do, in pursuit of what was proposed in the foregoing chapter, viz, that he is the great representative unto the church, of God, his holy properties, and the counsels of his will.
All divine truth may be referred unto two heads. First, that which is essentially so; and then that which is so declaratively. The first is God himself, the other is the counsel of his will.
First, God himself is the first and only essential Truth, in whose being and nature the springs of all truth do lie. Whatever is truth so far as it is so, derives from him, is an emanation from that eternal fountain of it. Being, truth, and goodness, is the principal notion of God; and in him they are all the same. How this is represented in Christ as in himself he is the essential image of the Father, and as incarnate the representative image of him unto us -- hath been declared.
Secondly, The counsels of God are the next spring and cause -- as also the subject-matter or substance -- of all truth that is so declaratively. Divine truth is "the declaration of the counsel of God:" <442027>Acts 20:27. Of them all the person of Christ is the sacred repository and treasury -- in him are they to be learned. All their efficacy and use depend on their relation unto him. He is the center and circumference of all the lines of truth -- that is, which is divine, spiritual, and supernatural. And the beauty of it is presented unto us only in his face or person. We see it not, we know it not, but as God shines into our hearts to give us the knowledge of it therein: 2<470406> Corinthians 4:6.
So he testifieth of himself, "I am the truth:" <431406>John 14:6. He is so essentially -- as he is one with the Father, the God of truth:
117
<053204>Deuteronomy 32:4. He is so efficiently -- as by him alone it is fully and effectually declared; for
"no man has seen God at any time; the only-begotten Son, who is in the bosom of the Father, he has declared him:" <430118>John 1:18.
He is so substantially -- in opposition unto the types and shadows of the Old Testament; for in him dwelt "the fullness of the godhead bodily:" <510209>Colossians 2:9. "The body is of Christ:" verse 17. He is so subjectively for all divine truth, relating to the saving knowledge of God, is treasured up in him. "In him are hid all the treasures of wisdom and knowledge:" verse 3. That is, the wisdom and knowledge of God -- in his counsels concerning the vocation, sanctification, and salvation, of the church -- concerning which the apostle falls into that holy admiration,
"O the depth of the riches both of the wisdom and knowledge of God!" <451133>Romans 11:33.
And they are called "treasures" on a twofold account, both mentioned together by the Psalmist. "How precious are thy thoughts unto me, O Lord; how great is the sum of them!" They are treasures, because precious and invaluable -- and are therefore usually preferred above all earthly treasures which men most highly esteem: <200314>Proverbs 3:14, 15. And they are so, because of the greatness of the sum of them; and therefore also called "unsearchable riches:" <490308>Ephesians 3:8. These precious, unsearchable treasures of the wisdom and knowledge of God -- that is, all divine supernatural truths -- are hid, or safely deposited, in Christ -- in and from whom alone they are to be learned and received.
So we are said to learn the truth as it is in Jesus: <490421>Ephesians 4:21. And the knowledge of all evangelical sacred truth is, in the Scripture, most frequently expressed by the knowledge of Him: <430819>John 8:19; 17:3; 2<470214> Corinthians 2:14; 4:5, 6; <490117>Ephesians 1:17; <500308>Philippians 3:8, 10; 1<620101> John 1:1, 2; 2:4, 13, 14; <620520>5:20; 2<610220> Peter 2:20.
Setting aside what we have discoursed and proved before -- concerning the laying of the foundation of all the counsels of God in the person of Christ, and the representation of them in the ineffable constitution thereof -- I shall give some few instances of this relation of all supernatural truths unto
118
him -- manifesting that we cannot learn them, nor know them, but with a due respect thereunto.
1. There are two things wherein the glory of truth does consist.
(1.) Its light.
(2.) Its efficacy or power. And both these do all supernatural truths derive from this relation unto Christ.
(1.) No truth whatever brings any spiritual light unto the mind, but by virtue thereof. "In him is life, and the life is the light of men:" <430104>John 1:4. He is "the true Light, which lighteth every man that comets into the world:" verse 9. Wherefore, as truth is the only means of illumination, so it cannot communicate any light unto the mind, but only as it is a beam from him, as it is an organ to convey it from that fountain. Separated from him and its relation unto him, it will not retain, it cannot communicate, any real spiritual light or understanding to the souls of men. How should it, if all light be originally in him -- as the Scripture testifieth? Then alone is the mind irradiated with heavenly truth, when it is received as proceeding from, and leading unto, the Sun of Righteousness the blessed spring of all spiritual light -- which is Christ himself. Whatever notional knowledge men may have of divine truths, as they are doctrinally proposed in the Scripture, yet -- if they know them not in their respect unto the person of Christ as the foundation of the counsels of God -- if they discern not how they proceed from him, and center in him -- they will bring no spiritual, saving light unto their understanding. For all spiritual life and light is in him, and from him alone. An instance hereof we have in the Jews. They have the Scriptures of the Old Testament, wherein the substance of all divine truth is revealed and expressed; and they are diligent in the study of them; howbeit their minds are not at all illuminated nor irradiated by the truths contained in them, but they live and walk in horrible darkness. And the only reason hereof is, because they know not, because they reject, the relation of them unto Christ -- without which they are deprived of all enlightening power.
(2.) Efficacy or power is the second property of divine truth. And the end of this efficacy is to make us like unto God: <490420>Ephesians 4:20-24. The mortification of sin, the renovation of our natures, the sanctification of our
119
minds, hearts, and affections, the consolation of our souls, with their edification in all the parts of the life of God, and the like, are the things that God has designed to effect by his truth; (<431717>John 17:17;) whence it is able to "build us up, and give us an inheritance among all them that are sanctified:" <442032>Acts 20:32. But it is from their relation unto the person of Christ that they have any thing of this power and efficacy. For they have it no otherwise but as they are conveyances of his grace unto the souls of men. So 1<620101> John 1:1, 2.
Wherefore, as professors of the truth, if separated from Christ as unto real union, are withering branches -- so truths professed, if doctrinally separated from him, or their respect unto him, have no living power or efficacy in the souls of men. When Christ is formed in the heart by them, when he dwelleth plentifully in the soul through their operation, then, and not else, do they put forth their proper power and efficacy. Otherwise, they are as waters separated from the fountain -- they quickly dry up or become a noisome puddle; or as a beam interrupted from its continuity unto the sun -- it is immediately deprived of light.
2. All divine spiritual truths are declarative, either of the grace and love of God unto us, or [of] our duty, obedience, and gratitude unto him. But, as unto these things, Christ is all and in all; we can have no due apprehensions of the love and grace of God, no understanding of the divine truths of the Word -- wherein they are revealed, and whereby they are exhibited unto them that believe -- but in the exercise of faith on Christ himself. For in, by, and from him alone, it is that they are proposed unto us, that we are made partakers of them. It is from his fullness that all grace is received. No truth concerning them can, by any imagination, be separated from him. He is the life and soul of all such truths -- without which, they, as they are written in the Word, are but a dead letter, and that of such a character as is illegible unto us, as unto any real discovery of the grace and love of God. And as unto those of the other sort, which are instructive unto us in our duty, obedience, and gratitude -- we cannot come unto a practical compliance with any one of them, but by the aids of grace received from him. For without him we can do nothing; (<431505>John 15:5;) and he alone understands divine truth who does it: <430717>John 7:17. There is not, therefore, any one text of Scripture which presseth our duty unto God, that we can so understand as to perform that duty in an
120
acceptable manner, without an actual regard unto Christ, from Whom alone we receive ability for the performance of it, and in or through whom alone it is accepted with God.
3. All the evidence of divine spiritual truth, and all the foundation of our real interest in the things whereof it is a declaration -- as to benefit, advantage, and comfort -- depend on their relation unto Christ. We may take an instance in one article of divine truth, which seems to be most disengaged from any such relation, namely, the resurrection of the dead. But there is no man who rightly believes or comprehends this truth, who does it not upon the evidence given unto it, and example of it, in the person of Christ rising from the dead. Nor can any man have a comfortable expectation or faith of an especial interest in a blessed resurrection, (which is our whole concern in that truth, <500311>Philippians 3:11,) but by virtue of a mystical union unto him, as the head of the church that shall be raised unto glory. Both these the apostle inserts upon at large, 1 Corinthians 15. So is it with all other truths whatever.
Wherefore, all divine supernatural truths revealed in the Scripture, being nothing but the declaration of these counsels of God, whose foundation was laid in the person of Christ; and whereas they are all of them expressive of the love, wisdom, goodness, and grace of God unto us, or instructive in our obedience and duty to him -- all the actings of God towards us, and all ours towards him, being in and through him alone; and whereas all the life and power of these truths, all their beauty, symmetry, and harmony in their union and conjunction, which is expressive of divine wisdom, is all from him, who, as a living spirit diffused through the whole system, both acts and animates it -- all the treasures of truth, wisdom, and knowledge, may be well said to be hid in him.
And we may consider some things that ensue hereon.
1. Hence it is, that those who reject the divine person of Christ -- who believe it not, who discern not the wisdom, grace, love, and power of God therein -- do constantly reject or corrupt all other spiritual truths of divine revelation. Nor can it otherwise be. For they have a consistency only in their relation unto the mystery of godliness -- "God manifest in the flesh" -- and from thence derive their sense and meaning. This being removed -- the truth, in all other articles of religion, immediately falls to the ground.
121
An instance hereof we have in the Socinians. For, although they retain the common notions of the unity and existence of the divine nature, which are indelibly fixed on the minds of men, yet is there no one truth that belongs peculiarly unto the Christian religion, but they either deny it or horribly deprave it. Many things concerning God and his essential properties -- as his immutability, immensity, prescience -- they have greatly perverted. So is that fulfilled in them which was spoken by Jude the apostle, verse 10. They "speak evil of those things which they know not: and what they know naturally, as brute beasts, in those things they corrupt themselves." So they do in the things mentioned, whereof there are natural notions in the minds of men; but of evangelical truths which they know not -- they speak evil, and deride them. The holy Trinity they blaspheme -- the incarnation of the Son of God they scorn -- the work of his mediation in his oblation and intercession, with the satisfaction and merit of his obedience and suffering, they reject. So do they [reject] whatever we are taught of the depravation of our natures by the fall, of the renovation of them by the Holy Ghost; and unto all other articles of our faith do they offer violence, to corrupt them. The beginning of their transgression or apostasy, is in a disbelief of the divine person of Christ. That being rejected, all other sacred truths are removed from their basis and center, [from] that which gives them their unity and harmony. Hereon they fluctuate up and down in the minds of men, and, appearing unto them under various deceiving colors, are easily misapprehended or disbelieved. Yea, there can no direct, proper representation be made of them unto the understandings of men. Dissolve the knot, center, and harmony in the most beautiful composition or structure -- and every part will contribute as much unto the deformity and ruin of the whole, as it did before unto its beauty and consistency. So is it with every doctrine -- so is it with the whole system of evangelical truths. Take the person of Christ out of them, dissolve their harmony in relation thereunto -- whereby we no longer hold the Head in the faith and profession of them -- and the minds of men cannot deliver them from an irreconcilable difference among themselves. Hereon some of them are immediately rejected, and some of them corrupted; for they lose their native light and beauty. They will neither agree nor consist any where but in Christ. Hence it is that no instance can be given of any, who, from the original of the Christian religion, rejected the divine person of Christ, and preserved any one evangelical truth
122
besides, pure and uncorrupted. And I do freely confess, that all which we believe concerning the holy Trinity, the eternal counsels of God, the efficacy of the mediation of Christ, his satisfaction and merit, the way which we own of the sanctification, justification, and salvation of the church -- are to be esteemed fables, as the Socinians contend, if what we believe concerning the person of Christ be so also.
2. Hence it is that the knowledge and profession of the truth, with many, is so fruitless, inefficacious, and useless. It is not known, it is not understood nor believed -- in its relation unto Christ; on which account alone it conveys either light or power to the soul. Men profess they know the truth; but they know it not in its proper order, in its harmony and use. It leads them not to Christ, it brings not Christ unto them; and so is lifeless and useless. Hence, ofttimes, none are more estranged from the life of God than such as have much notional knowledge of the doctrines of the Scripture. For they are all of them useless, and subject to be abused, if they are not improved to form Christ in the soul, and transform the whole person into his likeness and image. This they will not effect where their relation unto him is not understood -- where they are not received and learned as a revelation of him, with the mystery of the will and wisdom of God in him. For whereas he is our life, and in our living unto God we do not so much live as he liveth in us, and the life which we lead in the flesh is by the faith of him so that we have neither principle nor power of spiritual life, but in, by, and from him -- whatever knowledge we have of the truth, if it do not effect a union between him and our souls, it will be lifeless in us, and unprofitable unto us. It is learning the truth as it is in Jesus, which alone reneweth the image of God in us: <490421>Ephesians 4:21-24. Where it is otherwise -- where men have notions of evangelical truths, but know not Christ in them -- whatever they profess, when they come really to examine themselves, they will find them of no use unto them, but that all things between God and their souls are stated on natural light and common presumptions.
123
CHAPTER 7
POWER AND EFFICACY COMMUNICATED UNTO THE OFFICE OF CHRIST, FOR THE SALVATION OF THE CHURCH, FROM
HIS PERSON
It is by the exercise and discharge of the office of Christ -- as the king, priest, and prophet of the church -- that we are redeemed, sanctified, and saved. Thereby does he immediately communicate all gospel benefits unto us -- give us an access unto God here by grace, and in glory hereafter; for he saves us, as he is the mediator between God and man. But hereon an inquiry may be made -- whence it is that the acts and duties of this office of Christ, in their exercise and discharge, should have such a power and efficacy, with respect unto their supernatural and eternal ends; for the things which depend upon them, which are effected by them, are all the principal means of the glory of God, and the only concernments of the souls of men. And this, I say, is his holy, mysterious person; from thence alone all power and efficacy is derived, and transfused into his offices, and into all that is due in the discharge of them.
A truth this is, of that importance, that the declaration and demonstration of it is the principal design of one entire book of the holy Scriptures, viz., of the Epistle of Paul the Apostle unto the Hebrews. That the glorious excellency of the person of Christ does enable him, in the discharge of his offices, to accomplish those ends, which none other, though vested with the same offices, could, in the exercise of them, attain unto -- is the sum and substance of the doctrinal part of that discourse. Here, therefore, we must a little fix our meditations -- and our interest calls us thereunto. For if it be so, it is evident that we can receive no good, no benefit, by virtue of any office of Christ, nor any fruits of their exercise, without an actual respect of faith unto his person, whence all their life and power is derived.
God gave of old both kings, priests, and prophets, unto the church. He both anointed them unto their offices, directed them in their discharge, was present with them in their work, and accepted of their duties; yet by none of them, nor by all of them together, was the church supernaturally enlightened, internally ruled, or eternally saved: nor could it so be. Some of
124
them -- as Moses in particular -- had as much power, and as great a presence of God witch him, as any mere man could be made partaker of; yet was he not, in his ministry, the savior of the church -- nor could he be so any otherwise than typically and temporally. The ministry of them all was subservient unto that end which, by its own power, it could not attain.
It is evident, therefore, that the redemption and salvation of the church do not depend merely on this -- that God has given one to be the king, priest, and prophet of the church, by the actings of which offices it is redeemed and saved; but on the person of him who was so given unto us: as is fully attested, <230906>Isaiah 9:6, 7.
This must be declared.
Two things were required, in general, unto the person of Christ, that his offices might be effectual unto the salvation of the church, and without which they could not so have been. And they are such, as that their contrivance in the constitution of one and the same person, no created wisdom could reach unto. Wherefore the infinite wisdom of God is most gloriously manifested therein.
I. The first of these is, that he should have a nature provided for him,
which originally was not his own. For in his divine nature, singly considered, he had no such relation unto them for whom he was to discharge his offices, as was necessary to communicate the benefit of them, nor could he discharge their principal duties. God could not die, nor rise again, nor be exalted to be a prince and a Savior, in his divine nature. Nor was there that especial alliance between it and ours, as should give us an especial interest in what was done thereby.
It was mankind in whose behalf he was to exercise these offices. He was not to bear them with respect immediately unto the angels; and, therefore, he took not their nature on him. "Ouj gar< dh>pou agj gelwn epj ilamban> etai" -- "He took not the nature of angels unto him;" (<580216>Hebrews 2:16;) because he was not to be a mediator for them, a savior unto them. Those of them who had sinned were left unto everlasting ruin; and those who retained their original righteousness needed no redemption. But God prepared a body for him -- that is, a human nature: <581005>Hebrews
125
10:5. The promise hereof -- viz, that he should be of the seed of the woman -- was the foundation of the church; that is, he was made so unto the church in and by that promise: <010315>Genesis 3:15. In the accomplishment thereof he was "made of a woman," that so he might be "made under the law;" (<480404>Galatians 4:4;) and "took upon him the seed of Abraham". For because the children were partakers of flesh and blood, "he also himself took part of the same:" <580214>Hebrews 2:14. For "in all things it behaved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God:" verse 17. And this was absolutely necessary unto the discharge of his offices, on the twofold account before mentioned.
For --
(1.) Those acts of his offices, whereon the sanctification and salvation of the church do principally depend, could not be performed but in and by that nature. Therein alone could he yield obedience unto the law, that it might be fulfilled in us -- without which we could not stand in judgment before God. See <450803>Romans 8:3; 10:3, 4. Therein alone could he undergo the curse of the law, or be made a curse for us, that the blessing might come upon us: <480313>Galatians 3:13, 14. It was necessary that, as a priest, he should have something of his own to offer unto God, to make atonement for sin: <580803>Hebrews 8:3. The like may be said of his whole ministry on the earth -- of all the effects of his incarnation.
(2.) Herein that cognation and alliance between him and the church, which were necessary to entitle it unto a participation of the benefits of his mediation, do depend. For hereby he became our goal -- the next of kin -- unto whom belonged the right of redemptions and from whom alone we could claim relief and succor in our lost condition. This is divinely and at large declared by the apostle, <580210>Hebrews 2:10-18. Having at large explained this context in our exposition of that chapter, and therein declared both the necessity and benefit of the cognition between the church and its High Priest, I shall not here farther insist upon it. See to the same purpose, <490525>Ephesians 5:25-27. Wherefore, had he not been partaker of our nature, we could have received no benefit -- not
126
that without which we must eternally perish -- by any office that he could have undertaken. This, therefore, was necessary unto the constitution of his person, with respect unto his offices.
But --
II. There was yet more required thereunto, or to render his offices
effectual unto their proper ends. Not one of them could have been so, had he been no more than a man -- had he had no nature but ours. This I shall particularly demonstrate, considering them in their usual distribution -- unto the glory of his divine person, and our own edification in believing.
(1.) He could not have been the great and singular prophet of the church, had he been a man only, though ever so excellent and glorious; and that for these three reasons: --
[1.] He was to be the prophet of the whole catholic church; that is, of act the elect of God, of all that shall be saved in all ages and places, from the beginning of the world unto the end thereof. He had a personal ministry for the instruction of the church, whilst he was on the earth; but his prophetical office was not confined thereunto. For that was limited unto one nation, <401524>Matthew 15:24; <451508>Romans 15:8, and was for a short season only. But the church was never without a prophet -- that is, one on whom it was incumbent to reveal unto it, and instruct it in, the will of God -- nor can be so unto the consummation of all things. This is Christ alone.
For --
1st, I take it for granted that, from the beginning, from the giving of the first promise, the Son of God did, in an especial manner, undertake the care of the church -- as unto all the ends of the wisdom, will, and grace of God; and I take it for granted here, because I have proved it at large elsewhere. It evidently followeth on the eternal compact between the Father and him unto this end. In the work which belonged hereunto -- that which concerned its instruction in the will of God, its saving illumination and spiritual wisdom, is of such importance, as that, without it, none can be partaker of any other blessings whatever. In this instruction and illumination consists the discharge of the prophetical office of Christ.
127
2ndly, Upon the account of his susception of his office even before his incarnation, considered as God; he is said to act in it so as to be sent of God unto his work, <330502>Micah 5:2, "The Ruler of Israel, whose goings forth have been from of old, from everlasting." His goings forth are not his eternal generation, which consists in one individual eternal act of the Father; but it is the egress, the exercise of his power and care for the church, that is so expressed. These were from the beginning the first foundation of the church, in answer unto his everlasting counsels, <380208>Zechariah 2:8, 9,
"Thus saith the LORD of hosts, After the glory has he sent me unto the nations which spoiled you;" and "I will shake mine hand upon them, and they shall be a spoil to their servants: and ye shall know that the LORD of hosts has sent me."
He who is sent calleth himself "The Lord of hosts," and affirms that he will destroy the nations by the shaking of his hand; who can be no other but God himself. That is, it was the Son of God, who was to be incarnate, as is declared in the next words: "Sing and rejoice, O daughter of Zion: for, lo, I come, and I will dwell in the midst of thee, saith the LORD. And many nations shall be joined to the LORD in that day, and shall be my people: and I will dwell in the midst of thee; and thou shalt know that the LORD of hosts has sent me unto thee," verses 10, 11. He promiseth that he will dwell in the midst of the people; which was accomplished when "the Word was made flesh, and dwelt among us," <430114>John 1:14; which was the time of the calling of the gentiles, when many nations were to be joined unto the Lord; and those that were so called were to be his people: "They shall be my people." And yet in all this he was sent by the Lord of hosts: "Thou shalt know that the LORD of hosts has sent me unto thee." Wherefore, with respect unto his susception of his offices towards the church, the Lord of hosts in the person of the Son is said to be sent by the Lord of hosts; that is, in the person of the Father. So was he the prophet of the church even before his incarnation, sent or designed by the Father to instruct it -- to communicate spiritual and saving light unto it. So he testified concerning himself unto the Jews, "Before Abraham was, I am," <430858>John 8:58. Which, as it invincibly proves his eternal pre- existence unto his incarnation, so it is not only intended. He was so before Abraham, as
128
that the care of the church was then and always from the beginning on him. And he discharged this office four ways: --
(1st,) By personal appearances in the likeness of human nature, in the shape of a man, as an indication of his future incarnation; and under those appearances instructing the church. So he appeared unto Abraham, to Jacob, to Moses, to Joshua, as I have proved elsewhere. And those peculiar appearances of the person of the Son for the instruction of believers, are a full demonstration that the care and work of it were committed unto him in a peculiar manner. And I am not without thoughts, although I see some difficulty in it, that the whole Old Testament, wherein God perpetually treats with men by an assumption of human affections unto himself, so to draw us with the cords of a man, proceeded from the person of the Son, in a preparation for, and prospect of, his future incarnation.
(2ndly,) By the ministry of angels upon his undertaking to be the mediator for the church with God, the angels were in a peculiar manner put into dependence on him, even as he became a new and immediate head unto the whole creation. This belonged unto that especial glory which he had with the Father "before the world was," whereof we have treated before. All things were to be anew gathered into a head in him, "both which are in heaven, and which are on earth," <490110>Ephesians 1:10. And he became "the firstborn of every creature," <510115>Colossians 1:15, the Lord and proprietor of them. Hence the whole ministry of angels was subordinate unto him; and whatever instruction was thereby given unto the church in the mind and will of God, it was immediately from him, as the great prophet of the church
(3rdly,) By sending his Holy Spirit to inspire, act, and guide the prophets, by whom God would reveal himself. God spoke unto them by the "mouth of his holy prophets, which have been since the world began," <420170>Luke 1:70. But it was the Spirit of Christ that was in them that spoke by them, that revealed the things which concerned the redemption and salvation of the church, 1<600111> Peter 1:11, 12. And by this Spirit he himself preached unto those that were disobedient in the days of Noah, who are now in prison for their disobedience, 1<600319> Peter 3:19, 20. For he was so to prophet of the church always as to tender
129
manifold instructions unto the perishing, unbelieving world. Hence is he said to lighten "every man that comets into the world," <430109>John 1:9, by one way or other communicating to them some notices of God and his will; for his light shineth in, or irradiates darkness itself -- that darkness which is come on the minds of men by sin -- though the "darkness comprehend it not," verse 5.
(4thly,) By the ministry of holy men, acted and moved by his Spirit. So he gave forth the word that was written for an everlasting rule of faith and obedience unto the church.
Thus were the office and work of instructing and illuminating of the church on his hand alone from the beginning, and thus were they by him discharged. This was not a work for him who was no more but a man. His human nature had no existence until the fullness of time, the latter days, and therefore could effect or operate nothing before. And whereas the apostle distinguisheth between the speaking of God in the Son and his speaking in the prophets, opposing the one to the other, (<580101>Hebrews 1:1, 2,) he does it with respect unto his personal ministry unto the Church of the Jews, and not with respect unto his being the peculiar fountain of life and light unto the whole church in all ages. It is true, we have under the gospel many unspeakable advantages from the prophetical office of Christ, above what they enjoyed under the Old Testament; but he was the prophet of the church equally in all ages. Only he has given out the knowledge of the mind of God in different degrees and measures; that which was most perfect being for many reasons reserved unto the times of the Gospel; the sum whereof is, that God designed him unto a preeminence above all in his own personal ministry. If any shall now inquire how the Lord Christ could be the prophet of the church before he took our nature on him and dwelt among us; I shall also ask how they suppose him to be the prophet of the church now he has left the world and is gone to heaven, so as that we neither see him nor hear him anymore? If they shall say that he is so by his Spirit, his Word, and the ministry which he has ordained; I say, so was he the prophet of the church before his incarnation also. To confine the offices of Christ, as unto their virtue, power and efficacy, unto the times of the Gospel only, is utterly to evacuate the first promise, with the covenant of grace founded thereon. And their minds are secretly influenced by a disbelief of his divine person, who suppose that the
130
respect of the church unto Christ, in faith, love, trust, and instruction, commenceth from the date of his incarnation.
[2.] The full comprehension of the mind and will of God, of the whole divine counsel concerning his glory in the sanctification and salvation of the church, could not at once reside in the mind of any mere creature. Yet was this necessary unto him who was to be the prophet of the church; that is, the fountain of truth, life, and knowledge unto it. Hence is his name "Wonderful, Couselor," as he who was participant of all the eternal counsels of God; whereon in him as incarnate all the treasures of divine wisdom and knowledge were hid, <510203>Colossians 2:3. In him this could be alone, in whom was life, and "the life was the light of men," <430104>John 1:4. God did reveal his mind and will by angels and men. But as he did it at sundry times, so he did it by several parts, or various parcels -- not only as the church was fit to receive it, but as they were able to communicate it. The whole of the divine counsels could not be comprehended, and so not dewed, by any of them. Hence the angels themselves -- not withstanding their residence in the presence of God, beholding his face, and all the glorious messages wherein they were employed -- learned more of his mind after the personal ministry of Christ, and the revelation of the mysteries of his counsel therein, than ever they knew before, <490308>Ephesians 3:8, 9, 11; 1<600112> Peter 1:12. And on the account of their imperfection in the comprehension of his counsels, it is said that "he charged his angels with folly," Job<180418> 4:18. And the best of the prophets not only received divine truth by parcel, but comprehended not the depths of the revelations made unto them, 1<600111> Peter 1:11, 12. To this purpose is that divine testimony, <430118>John 1:18,
"No man has seen God at any time; the only-begotten Son, who is in the bosom of the Father, he has declared him."
It is of all the prophets concerning whom it is affirmed, that no man has seen God at any time. So is it evident in the antithesis between Moses the principal of them, and the Lord Christ, in the verse foregoing: "For the law was given by Moses, but grace and truth came by Jesus Christ." Wherefore no man, no other man or prophet whatever has seen God at any time; that is, had a perfect comprehension of his counsels, his mind and will, as they were to be declared unto the church. This is the privilege of
131
the only-begotten Son, who is in the bosom of the Father; not only as being his eternal delight and love, but also as one acquainted with all his secret counsels -- as his fellow and participant of all his bosom thoughts. He says that
"all that ever came before him were thieves and robbers, but the sheep did not hear them," <431008>John 10:8.
This some of old impiously applied unto the prophets of the Old Testament; whereas he intended it only of those false prophets who pretended of themselves that they, any of them, were the Messiah, the great Shepherd of the sheep, whom his elect sheep would not attend unto. But it is true that all who went before him, neither separately nor jointly, had the knowledge of God, so as to declare him fully unto the church. It is the most fond and wicked imagination of the Socinians, invented to countenance their disbelief and hatred of his divine person, that during the time of his flesh he was taken up into heaven, and there taught the doctrine of the Gospel, as Muhammad feigned concerning himself and his Alkoran. The reason and foundation of his perfect knowledge of God was, his being the only-begotten Son in the bosom of the Father, and not a fictitious rapture of his human nature. To this purpose have we his own testimony, <430313>John 3:13, "And no man has ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven." The matter whereof he treats is the revelation of heavenly things; For, finding Nicodemus slow in the understanding of the doctrine and necessity of regeneration, which yet was plain and evident in comparison of some other heavenly mysteries, he asks of him, "If I have told you earthly things, and ye believe not," (things wrought in the earth and in your own breasts,) "how shall ye believe if I tell you of heavenly things?" if I declare unto you the deep counsels of the will of God above, verse 12. But hereon a question might arise, how he should himself come to the knowledge of these heavenly things whereof they had never heard before, and which no other man could tell them of, especially considering what he had said before, verse 11, "We speak that we do know, and testify that we have seen." Hereof he gives an account in these words. Wherefore the ascending into heaven, which he denies unto all men whatever -- "No man has ascended up to heaven" -- is an entrance into all the divine, heavenly counsels of God; no man either has or ever had a full comprehension of
132
these heavenly things but he himself alone. And unto him it is ascribed on a double account: first, That he came down from heaven; secondly, That when he did so, he yet still continued in heaven: which two properties give us such a description of the person of Christ as declare him a full possessor of all the counsels of God. He descended from heaven in his incarnation, whereby he became the Son of man; and he is and was then in heaven in the essence and glory of his divine nature. This is the full of what we assert. In the knowledge and revelation of heavenly mysteries, unto the calling, sanctification, and salvation of the church, does the prophetical office of Christ consist. This he positively affirms could not otherwise be, but that he who came down from heaven was also at the same instant in heaven. This is that glorious person whereof we speak. He who, being always in heaven in the glory and essence of his divine nature, came down from heaven, not locally, by a mutation of his residence, but by dispensation in the assumption of our nature into personal union with himself -- he alone is meet and able to be the prophet of the church in the revelation of the heavenly mysteries of the counsels of the will of God. In him alone were "hid all the treasures of wisdom and knowledge," <510203>Colossians 2:3, because in him alone "dwelt the fullness of the Godhead bodily," verse 9. I do not hereby ascribe the infusion of omniscience, of infinite understanding, wisdom, and knowledge, into the human nature of Christ. It was and is a creature, finite and limited, nor is a capable subject of properties absolutely infinite and immense. Filled it was with light and wisdom to the utmost capacity of a creature; but it was so, not by being changed into a divine nature or essence, but by the communication of the Spirit unto it without measure. The Spirit of the LORD did rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord, and made him of quick understanding in the fear of the LORD, <231102>Isaiah 11:2, 3.
[3.] The Spirit of God dwelling in him, in all the fullness of his graces and gifts, gave him an understanding peculiar unto himself; as above that of all creatures, so beneath the essential omniscience of the divine nature. Hence some things, as he was a man, he knew not, (<411332>Mark 13:32,) but as they were given him by revelation, <660101>Revelation 1:1. But he is the prophet of the church in his whole entire person, and revealed the counsel of God, as he was in heaven in the bosom of the Father. Cursed be he that trusteth in
133
man, that maketh flesh his arm, as to the revelations of the counsels of God. Here lies the safety, the security, the glory of the church. How deplorable is the darkness of mankind, in their ignorance of God and heavenly things! In what ways of vanity and misery have the generality of them wandered ever since our first apostasy from God! Nothing but hell is more full of horror and confusion than the minds and ways of men destitute of heavenly light. How miserably did those among them who boasted themselves to be wise, was foolish in their imaginations! How woefully did all their inquiries after the nature and will of God, their own state, duty, and happiness, issue in curiosity, uncertainty, vanity, and falsehood! He who is infinitely good and compassionate, did from the beginning give some relief in this woeful state, by such parcels of divine revelations as he thought meet to communicate unto them by the prophets of old -- such as they were able to receive. By them he set up a Light shining in a dark place, as the Light of stars in the night. But it was the rising of the Sun of Righteousness alone that dispelled the darkness that was on the earth, the thick darkness that was on the people, bringing life and immortality to light by the gospel. The divine person of the Son of God, in whom were hid all the treasures of wisdom and knowledge, who is in the bosom of the Father, has now made known all things unto the church, giving us the perfect idea and certainty of all sacred truth, and the full assurance of things invisible and eternal. Three things are necessary, that we may have the benefit and comfort of divine light or truth --
1st, The fullness of its revelation;
2ndly, The infallibility of it; and,
3rdly, The authority from whence it does proceed.
If either of these be wanting, we cannot attain unto stability and assurance in the faith of it, or obedience unto it.
1st, Full it must be, to free us from all attempt of fear that any thing is detained or hidden from us that were needful for us to know. Without this the mind of man can never come to rest in the knowledge of truth All that he knows may be useless unto him, for the want of that which he neither does nor can know, because not revealed.
134
2ndly, And it must be infallible also. For this divine truth whereof we treat, being concerning things unseen -- heavenly, eternal mysteries, transcending the reach of human reason -- nothing but the absolute infallibility of the reviler can bring the mind of man to assurance and acquiescency. And whereas the same truth enjoins unto us duties, many of them contrary unto our inclinations and cross unto our several interests -- the great guides of corrupted nature -- the revelation of it must proceed from sovereign authority, that the will may comply with the mind in the embracement of it. All these are absolutely secured in the divine person of the great prophet of the church; His infinite wisdom, his infinite goodness, his essential veracity, his sovereign authority over all, give the highest assurance whereof a created understanding is capable, that nothing is detained from us -- that there is no possibility of error or mistake in what is declared unto us, nor any pretense left of declining obedience unto the commands of the truth that we do receive. This gives the soul assured rest and peace in the belief of things which "eye has not seen, nor ear heard, nor can enter into the heart of man to conceive." Upon the assurance of this truth alone can it with joy prefer things invisible and eternal above all present satisfactions and desires. In the persuasion hereof can it forego the best of present enjoyments, and undergo the worst of present evils; namely, in the experience of its present efficacy, and choice of that future recompense which it does secure. And he believes not the Gospel unto his own advantage, or the glory of God, whose faith rests not in the divine person of Jesus Christ, the great prophet of the church. And he who there finds rest unto his soul, dares not admit of any copartners with him as to instruction in the mind of God.
3rdly, It was requisite unto the office of this great prophet of the church, and the discharge thereof, that he should have power and authority to send the Holy Spirit to make his revelations of divine truth effectual unto the minds of men. For the church which he was to instruct, was not only in darkness, by reason of ignorance and want of objective light or divine revelations, but was incapacitated to receive spiritual things in a due manner when revealed. Wherefore, it was the work of this prophet, not only to make known and declare the doctrines of truth, which are our external directive light, but also to irradiate and illuminate our minds, so that we might savingly apprehend them. And it is no wonder if those who
135
are otherwise minded, who suppose themselves able to receive spiritual things, the things of God, in a due manner, upon their external proposal unto them, are regardless of the divine person of Christ as the prophet of the church. But hereon they will never have experience of the life and power of the doctrine of the Gospel, if the apostle is to be believed, 1<460209> Corinthians 2:9-12. Now, this internal illumination of the minds of men unto the acknowledgment of the truth can be wrought in them only by the Holy Spirit of God, <490117>Ephesians 1:17-19; 2<470318> Corinthians 3:18. None, therefore, could be the prophet of the church, but he who had the power to send the Holy Spirit to enable it to receive his doctrine by the saving illumination of the minds of men. And this alone he could do, whose Spirit he is, proceeding from him; whom he therefore frequently promised so to send. Without a respect unto these things, we cannot really be made partakers of the saving benefits and fruits of the prophetical office of Christ. And this we can have only in the exercise of faith on his divine person, which is the eternal spring from whence this office derives all life and efficacy. The command of God, in respect unto him as the prophet of the church, is, "This is my beloved Son, in whom I am well pleased; hear him." Unless we actually regard him by faith as the only begotten Son of God, we can perform no duty aright in the hearing of him, nor shall we learn the truth as we ought. Hence it is that those who deny his divine person, though they pretend to attend unto him as the teacher of the church, do yet learn no truth from him, but embrace pernicious errors in the stead thereof. So it is with the Socinians, and all that follow them. For whereas they scarcely own any other office of Christ but his prophetical -- looking on him as a man sent to teach the mind of God, and to confine his doctrine by his sufferings, whereon he was afterward highly exalted of God -- they learn nothing from him in a due manner. But this respect unto the person of Christ is that which will ingenerate in us all those holy qualifications that are necessary to enable us to know the mind and will of God. For hence do reverence, humility, faith, delight, and assurance, arise and flow; without whose continual exercise, in vain shall men hope to learn the will of God by the utmost of their endeavors. And the want of these things is the cause of much of that lifeless unsanctified knowledge of the doctrine of the Gospel which is amongst many. They learn not the truth from Christ, so as to expect all teachings from his divine power. Hence they never come to know it, either in its native beauty drawing the soul
136
into the love and delight of what they know, or in its transforming efficacy changing the mind into its own image and likeness.
(2.) The same also is the state of things with respect unto his kingly office and power. But this I have at large treated on elsewhere, and that much unto the same purpose; namely, in the exposition of the 3rd verse of the 1st chapter of the Epistle unto the Hebrews. Wherefore I shall not here enlarge upon it. Some seem to imagine, that the kingly power of Christ towards the church consists only in external rule by the Gospel and the laws thereof, requiring obedience unto the officers and rulers that he has appointed therein. It is true, that this also belongs unto his kingly power and rule; but to suppose that it consisteth solely therein, is an ebullition from the poisonous fountain of the denial of his divine person. For if he be not God over all, whatever in words may be pretended or ascribed unto him, he is capable of no other rule or power. But indeed no one act of his kingly office can be aright conceived or acknowledged, without a respect had unto his divine person. I shall instance only unto this purpose in two things in general.
[1.] The extent of his power and rule gives evidence hereunto. It is over the whole creation of God. "All power is given him in heaven and earth." <402818>Matthew 28:18. "A11 things are put under his feet, he only excepted who put all things under him," 1<461527> Corinthians 15:27; and he is made "head over all things unto the church," <490122>Ephesians 1:22. Not only those who are above the rule of external law, as the holy angels; and those who have cast off all such rule, as the devils themselves; but all things that in their own nature are not capable of obedience to an external law or rule, as the whole inanimate creation, heaven, and earth, and the sea, with all things in them and under them, (<502910>Philippians 2:10,) with the dead bodies of men, which he shall raise at the last day. For this power over the whole creation is not only a moral right to rule and govern it; but it is also accompanied with virtue, force, or almighty power, to act, order, and dispose of it at his pleasure. So is it described by the apostle from the Psalmist, <580110>Hebrews 1:10-12,
"Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands: they shall perish, but thou remainest; and they all shall wax old as does a garment; and as
137
a vesture shalt thou fold them up, and they shall be changed: but thou art the same, and thy years shall not fail."
That power is required unto his kingly office whereby he created all things in the beginning, and shall change them all, as a man folds up a vesture, in the end. Omnipotence, accompanied with eternity and immutability, are required hereunto. It is a vain imagination, to suppose that this power can reside in a mere creature, however glorified and exalted. All essential divine properties are concurrent with it, and inseparable from it. And where are the properties of God, there is the nature of God; for his being and his properties are one and the same. If the Lord Christ, as king of the church, be only a mere man, and be as such only to be considered, however he may be exalted and glorified -- however he may be endowed with honor, dignity, and authority -- yet he cannot put forth or act any real physical power immediately and directly, but where he is present. But this is in heaven only; for the heaven must receive him "until the times of the restitution of all things," <440321>Acts 3:21. And hereon his rule and power would be the greatest disadvantage unto the church that could befall it. For suppose it immediately under the rule of God, even the Father; his omnipotence and omnipresence, his omniscience and infinite wisdom -- whereby he could be always present with every one of them, know all their wants, and give immediate relief according to the counsel of his will -- were a stable foundation for faith to rest upon, and an everlasting spring of consolation. But now, whereas all power, all judgment, all rule, is committed unto the Son, and the Father does nothing towards the church but in and by him, if he have not the same divine power and properties with him, the foundation of the church's faith is cast down, and the spring of its consolation utterly stopped up. I cannot believe in him as my heavenly king, who is not able by himself, and by the virtue of his presence with me, to make what changes and alterations he pleaseth in the minds of men, and in the whole creation of God, to relieve, preserve, and deliver me, and to raise my body at the last day. To suppose that the Lord Christ, as the king and head of the church, has not an infinite, divine power, whereby he is able always to relieve, succor, save, and deliver it -- if it were to be done by the alteration of the whole or any part of God's creation, so as that the fire should not burn, nor the water overwhelm them, nor men be able to retain their thoughts or ability one moment to
138
afflict them; and that their distresses are not always effects of his wisdom, and never from the defect of his power -- is utterly to overthrow all faith, hope, and the whole of religion itself. Ascribe therefore unto the Lord Christ, in the exercise of his kingly office, one a moral power, operative by rules and laws, with the help of external instruments -- deprive him of omnipresence and omniscience, with infinite, divine power and virtue, to be acted at his pleasure in and over the whole creation -- and you rase the foundation of all Christian faith and hope to the ground. There are no true believers who will part with their faith herein for the whole world; namely, that the Lord Jesus Christ is able, by his divine power and presence, immediately to aid, assist, relieve, and deliver them in every moment of their surprisals, fears, and dangers, in every trial or duty they may be called unto, in every difficulty they have to conflict withal. And to expect these things any otherwise but by virtue of his divine nature, is woefully to deceive our own souls. For this is the work of God.
[2.] The rule of Christ, as king of the church, is internal and spiritual, over the minds, souls, and consciences of all that do believe. There is no one gracious acting of soul in any one believer, at any time in the whole world, either in opposition unto sin or the performance of duty, but it is influenced and under the guidance of the kingly power of Christ. I suppose we have herein not only the common faith, but also the common spiritual sense and experience, of them all. They know that in their spiritual life it is he that liveth in them as the efficient cause of all its acts and that without him they can do nothing. Unto him they have respect in every the most secret and retired acting of grace, not only performed as under his eye, but by his assistance; on every occasion do they immediately, in the internal acting of their minds, look unto him, as one more present with their souls than they are with themselves; and have no thoughts of the least distance of his knowledge or power. And two things are required hereto.
1st, That he be "kardiognws> thv" -- that he have an actual inspection into all the frames, dispositions, thoughts, and internal acting, of all believers in the whole world, at all times, and every moment. Without this, he cannot bear that rule in their souls and consciences which we have described, nor can they act faith in him, as their occasions do require. No man can live by faith on Christ, no man can depend on his sovereign power, who is not persuaded that all the frames of his heart, all the secret
139
groans and sighs of his spirit, all the inward laborings of his soul against sin, and after conformity to himself, are continually under his eye and cognizance. Wherefore it is said, that all things are naked and opened unto his eyes, <580413>Hebrews 4:13. And he says of himself, that he "searcheth" (that is, knoweth) "the hearts and reins of men," <660223>Revelation 2:23. And if these things are not the peculiar properties of the divine nature, I know nothing that may be so esteemed.
2ndly, There is required hereunto an influence of power into all the acting of the souls of believers; -- all intimate, efficacious operation with them in every duty, and under every temptation. These all of them do look for, expect, and receive from him, as the king and head of the church. This also is an effect of divine and infinite power. And to deny these things unto the Lord Christ, is to rase the foundation of Christian religion. Neither faith in, nor love unto him, nor dependence on him, nor obedience unto his authority, can be preserved one moment, without a persuasion of his immediate intuition and inspection into the hearts, minds, and thoughts of all men, with a real influence into all the acting of the life of God in all them that believe. And the want of the faith hereof is that which has disjoined the minds of many from adherence unto him, and has produced a lifeless carcass of the Christian religion, instead of the saving power thereof.
(3.) The same may be said concerning his sacerdotal office, and all the acts of it. It was in and by the human nature that he offered himself a sacrifice for us. He had somewhat of his own to offer, <580803>Hebrews 8:3; and to this end a body was prepared for him, chap. <581005>10:5. But it was not the work of a man, by one offering, and that of himself, to expiate the sins of the whole church, and forever to perfect them that are sanctified, which he did, <581014>Hebrews 10:14. God was to purchase his church "with his own blood," <442028>Acts 20:28. But this also I have spoken to at large elsewhere. This is the sum of what we plead for: We can have no due consideration of the offices of Christ, can receive no benefit by them, nor perform any act of duty with respect unto them, or any of them, unless faith in his divine person be actually exercised as the foundation of the whole. For that is it whence all their glory, power, and efficacy are derived. Whatever, therefore, we do with respect unto his rule, whatever we receive by the communication of his Spirit and grace, whatever we learn from his Word by the teachings of his Spirit, whatever benefit we believe, expect, and receive, by his sacrifice
140
and intercession on our behalf; our faith in them all, and concerning them all, is terminated on his divine person. The church is saved by his offices, because they are his. This is the substance of the testimony given concerning him, by God, even the Father, 1<620510> John 5:10, 11. "This is the record" that God has testified concerning his Son, "that God has given to us eternal life, and this life is in his Son." Eternal life is given unto us, as it was wrought out and procured by the mediation of Christ on our behalf. But yet in him it was originally, and from him do we receive it in the discharge of his office; for this life is in the Son of God. Hence it is that all those by whom the divine person of Christ is denied, are forced to give such a description of his offices, as that it is utterly impossible that the church should be saved by the discharge of them.
141
CHAPTER 8
THE FAITH OF THE CHURCH UNDER THE OLD TESTAMENT IN AND CONCERNING THE PERSON OF CHRIST
A brief view of the faith of the church under the Old Testament concerning the divine person of Christ, shall close these discourses, and make way for those that ensue, wherein our own duty with respect whereunto shall be declared. That the faith of all believers, from the foundation of the world, had a respect unto him, I shall afterwards demonstrate; and to deny it, is to renounce both the Old Testament and the New. But that this faith of theirs did principally respect his person, is what shall here be declared. Therein they knew was laid the foundation of the counsels of God for their deliverance, sanctification, and salvation. Otherwise it was but little they clearly understood of his office, or the way whereby he would redeem the church. The apostle Peter, in the confession he made of him, (<401616>Matthew 16:16,) exceeded the faith of the Old Testament in this, that he applied the promise concerning the Messiah unto that individual person: "Thou art the Christ, the Son of the living God" -- he that was to be the Redeemer and Savior of the church. Howbeit Peter then knew little of the way and manner whereby he was principally so to be. And therefore, when he began to declare them unto his disciples -- namely, that they should be by his death and sufferings -- he in particular was not able to comply with it, but, saith he, "Master, that be far from thee," verse 22. As "flesh and blood" that is, his own reason and understanding -- did not reveal or declare Him unto Peter to be the Christ, the Son of the living God, but the Father which is in heaven; so he stood in need of fresh assistance from the same almighty hand to believe that He should redeem and save his church by his death. And therefore he did refuse the external revelation and proposition of it, though made by Christ himself, until he received internal aid from above. And to suppose that we have faith now in Christ or his death on any other terms, is an evidence that we have no faith at all. Wherefore, the faith of the saints under the Old Testament did principally respect the person of Christ -- both what it was, and what it was to be in the fullness of time, when he was to become the seed of the woman. What his especial work was to be, and the mystery of the redemption of the
142
church thereby, they referred unto his own wisdom and grace; -- only, they believed that by him they should be saved from the hand of all their enemies, or all the evil that befell them on the account of the first sin and apostasy from God. God gave them, indeed, representations and prefiguration of his office and work also. He did so by the high priest of the law, the tabernacle, with all the sauces and services thereunto belonging. All that Moses did, as a faithful servant in the house of God, was but a "testimony of those things which were to be spoken after," <580305>Hebrews 3:5. Howbeit the apostle tells us that all those things had but a
"shadow of good things to come, and not the very image of the things themselves," <581001>Hebrews 10:1.
And although they are now to us full of light and instruction, evidently expressing the principal works of Christ's mediation, yet were they not so unto them. For the veil is now taken off from them in their accomplishment, and a declaration is made of the counsels of God in them by the gospel The meanest believer may now find out more of the work of Christ in the types of the Old Testament, than any prophets or wise men could have done of old. Therefore they always earnestly longed for their accomplishment -- that the day might break, and the shadows fly away by the rising of the Sun of Righteousness with healing in his wings. But as unto his person, they had glorious revelations concerning it; and their faith in him was the life of all their obedience. The first promise, which established a new intercourse between God and man, was concerning his incarnation -- that he should be the seed of the woman, <010315>Genesis 3:15; that is, that the Son of God should be "made of a woman, made under the law," <480404>Galatians 4:4. From the giving of that promise the faith of the whole church was fixed on him whom God would send in our nature, to redeem and save them. Other way of acceptance with him there was none provided, none declared, but only by faith in this promise. The design of God in this promise -- which was to reveal and propose the only way which in his wisdom and grace he had prepared for the deliverance of mankind from the state of sin and apostasy whereinto they were cast, with the nature of the faith and obedience of the church will not admit of any other way of salvation, but only faith in him who was thus promised to be a savior. To suppose that men might fall off from faith in God by the revelation of himself in this promise, and yet be saved by attending to
143
instructions given by the works of creation and providence, is an imagination that will no longer possess the minds of men than whilst they are ignorant of, or do forget, what it is to believe and to be saved. The great promise made unto Abraham was, that He should take his seed upon him, in whom all the nations of the earth should be blessed, <011203>Genesis 12:3; 15:18; 22:18; which promise is explained by the apostle, and applied unto Christ, <480308>Galatians 3:8. Hereon "Abraham believed on the Lord, and it was counted unto him for righteousness," <011506>Genesis 15:6; for he saw the day of Christ, and rejoiced, <430856>John 8:56. The faith that Jacob instructed his sins in was -- that the Shiloh should come, and unto him should be the gathering of the nations, <014910>Genesis 49:10. Job's faith was -- that his Redeemer was the Living One, and that he should stand on the earth in the latter day, Job<181925> 19:25. The revelations made unto David principally concerned His person, and the glory thereof. See Psalm 2; 45; 68; 110; 118; especially Psalm 45 and 82 compared, which give an account of their apprehensions concerning him. The faith of Daniel was, that God would show mercy, for the Lord's sake, <270917>Daniel 9:17; and of all the prophets that the
"Redeemer should come to Zion, and unto them that turn from transgression in Jacob," <235920>Isaiah 59:20.
Of the same nature were all his personal appearances under the Old Testament, especially that most illustrious representation made of him unto the prophet Isaiah, chap. 6, and the glorious revelation of his name, chap. <230906>9:6. It is true that both these and other prophets had revelations concerning his sufferings also. For
"the Spirit of Christ that was in them testified beforehand of his sufferings, and the glory that should follow," 1<600111> Peter 1:11;
-- an illustrious testimony whereunto we have given us Psalm 22, and Isaiah 53. Nevertheless their conceptions concerning them were dark and obscure. It was his person that their faith principally regarded. Thence were they filled with desires and expectations of his coming, or his exhibition and appearance in the flesh. With the renewed promises hereof did God continually refresh the church in its straits and difficulties. And hereby did God call off the body of the people from trust in themselves, or boasting in their present privileges, which they were exceedingly prone
144
unto. In process of time this faith, which wrought effectually in the Church of Israel, degenerated into a lifeless opinion, that proved the ruin of it. Whilst they really lived in the faith of him as the Savior and Redeemer of the church from all its spiritual adversaries, as he who was to make "an end of sin, and bring in everlasting righteousness," unto whom all their present ordinances were subservient and directive; all grace, love, zeal, and patient waiting for the accomplishment of the promise, flourished among them. But in process of time, growing carnal, trusting in their own righteousness, and the privileges which they had by the law, their faith concerning the person of Christ degenerated into a corrupt, obstinate opinion, that he should be only a temporal king and deliverer; but as unto righteousness and salvation they were to trust unto themselves and the law. And this prejudicate opinion, being indeed a renunciation of all the grace of the promises of God, proved their utter ruin. For when he came in the flesh, after so many ages, filled up with continued expectations, they rejected and despised him as one that had neither form nor comeliness for which he should be desired. So does it fall out in other churches. That which was faith truly spiritual and evangelical in their first planting, becomes a lifeless opinion in succeeding ages. The same truths are still professed, but that profession springs not from the same causes, nor does it produce the same effects in the hearts and lives of men. Hence, in process of time, some churches continue to have an appearance of the same body which they were at first, but -- being examined -- are like a lifeless, breathless carcass, wherein the animating Spirit of grace does not dwell. And then is any church, as it was with that of the Jews, nigh to destruction, when it corrupts formerly professed truths, to accommodate them unto the present lusts and inclinations of men.
145
CHAPTER 9
HONOR DUE TO THE PERSON OF CHRIST -- THE NATURE AND CAUSES OF IT
Many other considerations of the same nature with those foregoing, relating unto the glory and honor of the person of Christ, may be taken from all the fundamental principles of religion. And our duty it is in them all, to "consider the Apostle and High Priest of our profession" -- "the Author and Finisher of our faith". I shall not insist on more, but proceed unto those principles of truth which are immediately directive of our duty towards him; without diligent attendance whereunto, we do but in vain bear the name of Christians. And the substance of what is designed may be included in the following assertion: --
"The glory, life, and power of Christian religion, as Christian religion, and as seated in the souls of men, with all the acts and duties which properly belong thereunto, and are, therefore, peculiarly Christian, and all the benefits and privileges we receive by it, or by virtue of it, with the whole of the honor and glory that arise unto God thereby, have all of them their formal nature and reason from their respect and relation unto the person of Christ; nor is he a Christian who is otherwise minded."
In the confirmation hereof it will appear what judgment ought to be passed on that inquiry -- which, after the uninterrupted profession of the catholic church for so many ages of a faith unto the contrary, is begun to be made by some amongst us -- namely, Of what use is the person of Christ in religion? For it proceeds on this supposition, and is determined accordingly -- that there is something in religion wherein the person of Christ is of no use at all; -- a vain imagination, and such as is destructive unto the whole real intercourse between God and man, by the one and only Mediator! The respect which we have in all acts of religion unto the person of Christ may be reduced unto these four heads:
I. Honor.
II. Obedience.
146
III. Conformity.
IV. The use we make of him, for the attaining and receiving of all
Gospel privileges -- all grace and glory.
And hereunto the whole of our religion, as it is Christian or evangelical, may be reduced.
I. The person of Christ is the object of divine honor and worship. The
formal object and reason hereof is the divine nature, and its essential infinite excellencies. For they are nothing but that respect unto the Divine Being which is due unto it from all rational creatures, regulated by revelation, and enforced by divine operations. Wherefore the person of Christ is primarily the object of divine honor and worships upon the account of his divine nature and excellencies. And those who, denying that nature in him, do yet pretend to worship him with divine and religious adoration, do but worship a golden calf of their own setting up; for a Christ who is not over all, God blessed forever, is not better. And it implies a contradiction, that any creature should, on any accounts be the immediate, proper object of divine worship; unless the divine essential excellencies be communicated unto it, or transfused into it, whereby it would cease to be a creature. For that worship is nothing but the ascription of divine excellencies unto what is so worshipped. But we now consider the Lord Christ in his whole entire person, the Son of God incarnate, "God manifest in the flesh." His infinite condescension, in the assumption of our nature, did no way divest him of his divine essential excellencies. For a time, they were shadowed and veiled thereby from the eyes of men; when "he made himself of no reputation, and took on him the form of a servant." But he eternally and unchangeably continued" in the form of God," and "thought it not robbery to be equal with God," <501706>Philippians 2:6, 7. He can no more really and essentially, by any act of condescension or humiliation, cease to be God, than God can cease to be. Wherefore, his being clothed with our nature derogates nothing from the true reason of divine worship due unto him, but adds an effectual motive unto it. He is, therefore, the immediate object of all duties of religion, internal and external; and in the dispensation of God towards us, none of them can be
147
performed in a due manner without a respect unto him. This, then, in the first place, is to be confirmed; namely, that all divine honor is due unto the Son of God incarnate -- that is, the person of Christ. <430523>John 5:23: It is the will of the Father, "That all men should honor the Son, even as they honor the Father. He that honoreth not the Son, honoreth not the Father which has sent him." Some considerations on this divine testimony will confirm our position. It is of the Son incarnate that the words are spoken -- as all judgment was committed unto him by the Father, as he was "sent" by him, verse 22 -- that is, of the whole person of Christ in the exercise of his mediatory office. And with respect hereunto it is that the mind of God is peculiarly revealed. The way whereby God manifesteth his will, that all men should thus honor the Son, as they honor the Father, is by committing all power, authority, and judgment unto him, verses 20-22, "For the Father loveth the Son, and showeth him all things that himself does: and he will show him greater works than these, that ye may marvel. For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will. For the Father judgeth no man, but has committed all judgment unto the Son." Not that these things are the formal reason and cause of the divine honor which is to be given him; but they are reasons of it, and motives unto it, in that they are evidences of his being the Son of God. But it may be said, What need is there that the Father should so interpose an act of his will and sovereign pleasure as to this honoring of the Son, seeing the sole cause and reason of this divine honor is the divine nature, which the Son is no less partaker of than the Father? I answer --
(1.) He does not in this command intend the honor and worship of Christ absolutely as God, but distinctly as the Son; which peculiar worship was not known under the Old Testament, but was now declared necessary in the committing all power, authority, and judgment unto him. This is the honor whereof we speak.
(2.) He does it, lest any should conceive that "as he was now sent of the Father," and that in the "form of a servant," this honor should not be due unto him. And the world was then far from thinking that it was so; and many, I fear, are yet of the same mind. He is, therefore, to be honored by us, according to the will of God, "kathoos", "in like manner," as we honor the Father.
148
[1.] With the same honor; that is, divine, sacred, religious, and supreme. To honor the Father with other honor, is to dishonor him. When men design to give glory and honor to God which is not truly divine, it is idolatry; for this honor, in truth, is nothing but the ascription of all infinite, divine excellencies unto him. Whereon, when men ascribe unto him that which is not so, they fall into idolatry, by the worship of their own imaginations. So was it with the Israelites, when they thought to have given glory to God by making a golden calf, whereon they proclaimed a feast unto Jehovah, <023205>Exodus 32:5. And so was it with the heathen in all their images of God, and the glory which they designed to give him thereby, as the apostle declares, <450123>Romans 1:23-25. This is one kind of idolatry -- as the other is the ascribing unto creatures anything that is proper and peculiar unto God, any divine excellency. And we do not honor God the Father with one kind of honor, and the Son with another. That were not to honor the Son "kaqw
[2.] In the same manner, with the same faith, love, reverence, and obedience, always, in all things, in all acts and duties of religion whatever. This distinct honor is to be given unto the person of the Son by virtue of this command of the Father, though originally on the account of his oneness in nature with the Father. And our duty herein is pressed with the highest enforcement; he that honors not the Son, honors not the Father. He who denieth the Son (herein) "has not the Father; [but he that acknowledgeth the Son, has the Father also, ]" 1<620223> John 2:23.
"And this is the record, that God has given to us eternal life; and this life is in his Son. He that has the Son, has life; and he that has not the Son of God has not life," chap. <620511>v5:11, 12.
If we are wanting herein, whatever we pretend, we do not worship nor honor God at all. And there is reason to give this caution -- reason to fear that this great fundamental principle of our religion is, if not disbelieved, yet not much attended unto in the world. Many, who profess a respect unto the Divine Being and the worship thereof, seem to have little regard unto the person of the Son in all their religion; for although they may admit of a customary interposition of his name in their religious worship, yet the same distinct veneration of him as of the Father, they seem not to
149
understand, or to be exercised in. Howbeit, all the acceptance of our persons and duties with God depends on this one conditions -- "That we honor the Son, even as we honor the Father." To honor the Son as we ought to honor the Father, is that which makes us Christians, and which nothing else will so do. This honor of the person of Christ may be considered -- in the duties of it, wherein it does consist; and in the principle, life, or spring, of those duties. The duties whereby we ascribe and express divine honor unto Christ may be reduced unto two heads,
1st, Adoration;
2ndly, Invocation.
1st, Adoration is the prostration of soul before him as God, in the acknowledgment of his divine excellencies and the ascription of them unto him. It is expressed in the Old Testament by "hw;j}T1vh] i"; that is, humbly to bow down ourselves or our souls unto God. The LXX render it constantly by "proskune>w"; which is the word used in the New Testament unto the same purpose. The Latins expressed it usually by adoro. And these words, though of other derivations, are of the same signification with that in the Hebrew; and they do all of them include some external sign of inward reverence, or a readiness thereunto. Hence is that expression, "He bowed down his head and worshipped," [<012426>Genesis 24:26;] see [also] <199506>Psalm 95:6. And these external signs are of two sorts
(1st,) Such as are natural and occasional;
(2ndly,) Such as are solemn, stated, or instituted.
Of the first sort are the lifting up of our eyes and hands towards heaven upon our thoughts of him, and sometimes the casting down of our whole persons before him; which deep thoughts with reverence will produce. Outward instituted signs of this internal adoration are all the ordinances of evangelical worship. In and by them do we solemnly profess and express our inward veneration of him. Other ways may be invented to the same purpose, but the Scripture knows them not, yea, condemns them. Such are the veneration and adoration of the pretended images of him, and of the Host, as they call it, among the Papists. This adoration is due continually to the person of Christ, and that -- as in the exercise of the office of mediation. It is due unto him from the whole rational creation of God. So is
150
it given in charge unto the angels above. For when he brought the Firstbegotten into the world, he said, "Proskunhsat> wsan autj w|~ pan> tev ag] geloi Qeou~"; that is, "µyh}loa'AlK; wOlAWwj}T}v]h", "Worship him, all ye gods," <199707>Psalm 97:7. "Let all the angels of God worship him," adore him, bow down before him, <580106>Hebrews 1:6. See our exposition of that place; -- the design of the whole chapter being to express the divine honor that is due unto the person of Christ, with the grounds thereof. This is the command given also unto the church, "He is thy Lord, and worship thou him," <194511>Psalm 45:11.
A glorious representation hereof -- whether in the church above, or in that militant here on the earth -- is given us, <660506>Revelation 5:6-14, "And I beheld, and, lo, in the midst of the throne and of the four beast, and in the midst of the elders, stood a Lamb as it had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth. And he came and took the book out of the right hand of him that sat upon the throne. And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odors, which are the prayers of saints. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests: and we shall reign on the earth. And I beheld, and I heard the voice of many angels round about the throne, and the beasts, and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb, for ever and ever. And the four beasts said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever."
The especial object of divine adoration, the motives unto it, and the nature of it, or what it consisteth in, are here declared.
151
The object of it is Christ, not separately, but distinctly from the Father, and jointly with him. And he is proposed,
1st, As having fulfilled the work of his mediation in his incarnation and oblation -- as a Lamb slain.
2ndly, In his glorious exaltation -- "in the midst of the throne of God". The principal thing that the heathen of old observed concerning the Christian religion, was, that in it "praises were sung to Christ as unto God."
The motives unto this adoration are the unspeakable benefits which we receive by his mediation, "Thou art worthy, for thou wast slain, and hast redeemed us unto God," etc.
Hereon the same glory, the same honor, is ascribed unto him as unto God the Father: "Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb, for ever and ever."
The nature of this adoration is described to consist in three things.
1st, Solemn prostration: "And the four living creatures said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever." So also is it described, chap. 4:10, 11.
2ndly, In the ascription of all divine honor and glory, as is at large expressed, chap. 5:11-13.
3rdly, In the way of expressing the design of their souls in this adoration, which is by the praises: "They sung a new song" -- that is, of praise; for so are all those psalms which have that title of a new song.
And in these things -- namely, solemn prostration of soul in the acknowledgment of divine excellencies, ascriptions of glory and honor with praise -- does religious adoration consist. And they belong not unto the great holy society of them who worship above and here below -- whose hearts are not always ready unto this solemn adoration of the Lamb, and who are not on all occasions exercised therein. And this adoration of Christ does differ from the adoration of God, absolutely considered, and of God as the Father, not in its nature, but merely on the account of its especial
152
motives. The principal motive unto the adoration of God, absolutely considered, is the work of creation -- the manifestation of his glory therein -- with all the effects of his power and goodness thereon ensuing. So it is declared, chap. 4:11, "Thou art worthy, O Lord, to receive glory, and honor, and power: for thou hast created all things, and for thy pleasure they are and were created." And the principal motive unto the adoration and worship of God as the Father, is that eternal love, grace, and goodness, which he is the fountain of in a peculiar manner, <490104>Ephesians 1:4, 5. But the great motive unto the adoration of Christ is the work of redemption, <660512>Revelation 5:12, "Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing." The reason whereof is given, verses 9, 10, "For thou wast slain, and hast redeemed us unto God by thy blood; and made us unto our God kings and priests." The adoration is the same, verse 13, "Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb, for ever and ever." But the immediate motives of it are different, as its objects are distinct. Herein no small part of the life of the Christian religion does consist. The humbling of our souls before the Lord Christ, from an apprehension of his divine excellencies -- the ascription of glory, honor, praise, with thanksgiving unto him, on the great motive of the work of redemption with the blessed effects thereof -- are things wherein the life of faith is continually exercised; nor can we have any evidence of an interest in that blessedness which consists in the eternal assignation of all glory and praise unto him in heaven, if we are not exercised unto this worship of him here on earth.
2ndly, Invocation is the second general branch of divine honor -- of that honor which is due and paid unto the Son, as unto the Father. This is the first exercise of divine faith -- the breath of the spiritual life. And it consisteth in two things, or has two parts.
(1st,) An ascription of all divine properties and excellencies unto him whom we invocate. This is essential unto prayer, which without it is but vain babbling. Whoever comes unto God hereby, "must believe that he is, and that he is the rewarder of them that diligently seek him."
153
(2ndly,) There is in it also a representation of our wills, affections, and desires of our souls, unto him on whom we call, with an expectation of being heard and relieved, by virtue of his infinitely divine excellencies.
This is the proper acting of faith with respect unto ourselves; and hereby it is our duty to give honor unto the person of Christ. When he himself died in the flesh, he committed his departing soul by solemn invocation into the hands of his Father, <193105>Psalm 31:5; <422346>Luke 23:46, "Father, into thy hands I commit my spirit." And to evidence that it is the will of God that we should honor the Son, as we honor the Father, even as the Son himself in his human nature, who is our example, honored the Father -- he who first died in the faith of the Gospel, bequeathed his departing soul into the hands of Jesus Christ by solemn invocation, <440759>Acts 7:59, "They stoned Stephen, "epj ikaloum> enon", solemnly invocating, and saying, Lord Jesus, receive my spirit." And having by faith and prayer left his own soul safe in the hands of the Lord Jesus, he adds one petition more unto him, wherewith he died: "Lord, lay not this sin to their charge," verse 60. Herein did he give divine honor unto Christ in the especial invocation of his name, in the highest instances that can be conceived. In his first request, wherein he committed his departing soul into his hands, he ascribed unto him divine omniscience, omnipresence, love, and power; and in the latter, for his enemies, divine authority and mercy, to be exercised in the pardon of sin. In his example is the rule established for the especial invocation of Christ for the effects of divine power and mercy. Hence the apostle describeth the church, or believers, and distinguisheth it, or them, from all others, by the charge of this duty, 1<460102> Corinthians 1:2, "With all that call on the name of our Lord Jesus Christ, both their Lord and ours." To call on the name of the Lord Jesus expresseth solemn invocation in the way of religious worship. The Jews did call on the name of God. All others in their way called on the names of their gods. This is that whereby the church is distinguished from them all -- it calls on the Name of our Lord Jesus Christ. He requires that, as we believe on God, that is, the Father, so we should believe on him also; and therein honor the Son, as we honor the Father, <431401>John 14:1. The nature of this faith, and the manner how it is exercised on Christ, we shall declare afterwards. But the apostle, treating of the nature and efficacy of this invocation, affirms, that we cannot call on him in whom we have not believed, <451014>Romans 10:14.
154
Whence it follows, on the contrary, that he on whom we are bound to believe, on him it is our duty to call. So the whole Scripture is closed with a prayer of the church unto the Lord Christ, expressing their faith in him: "Even so, come, Lord Jesus," <662220>Revelation 22:20. There is not any one reason of prayer -- not any one motive unto it -- not any consideration of its use or efficacy -- but renders this peculiar invocation of Christ a necessary duty. Two things in general are required to render the duty of invocation lawful and useful. First, That it have a proper object. Secondly, That it have prevalent motives and encouragements unto it. These in concurrence are the formal reason and ground of all religious worship in general, and of prayer in particular. So are they laid down as the foundation of all religion, <022002>Exodus 20:2, 3, "I am the Lord thy God" -- that is, the proper object of all religious worship -- "which brought thee out of the land of Egypt, out of the house of bondage;" which being summarily and typically representative of all divine benefits, temporal, spiritual, and eternal, is the great motive thereunto. The want of both these in all mere creatures, saints and angels, makes the invocation of them, not only useless, but idolatrous. But they both eminently concur in the person of Christ, and his acting towards us. All the perfections of the divine nature are in him; whence he is the proper object of religious invocation. On this account when he acted in and towards the church as the great angel of the covenant, God instructed the people unto all religious observance of him, and obedience unto him, <022321>Exodus 23:21,
"Beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions; for my name is in him."
Because the name of God was in him -- that is, the divine nature, with sovereign authority to punish or pardon sin -- therefore was all religious obedience due unto him. And no motives are wanting hereunto. All that the Lord Christ has done for us, and all the principles of love, grace, compassion, and power, from whence what he has so done did proceed, are all of this nature; and they are accompanied with the encouragement of his relation unto us, and charge concerning us. Take away this duty, and the peculiar advantage of the Christian religion is destroyed. We have lived to see the utmost extremes that the Christian religion can divert into. Some, with all earnestness, do press the formal invocation of saints and angels as our duty; and some will not grant that it is lawful for us so to call on
155
Christ himself. The Socinians grant generally that it is lawful for us to call on Christ; but they deny that it is our duty at any time so to do. But as they own that it is not our duty, so on their principles it cannot be lawful. Denying his divine person, they leave him not the proper object of prayer. For prayer without an ascription of divine excellencies -- as omniscience, omnipresence, and almighty power -- unto him whom we invocate, is but vain babbling, that has nothing of the nature of true prayer in it; and to make such ascriptions unto him who by nature is not God, is idolatrous. The solemn ordinary worship of the church, and so of private believers in their families and closets, is under an especial directory and guidance. For the person of the Father as the eternal fountain of power, grace, and mercy -- is the formal object of our prayers, unto whom our supplications are directed. The divine nature, also lately considered, is the object of natural worship and invocation; but it is the same divine nature, in the person of the Father, that is the proper object of evangelical worship and invocation. So our Savior has taught us to call on God under the name and notion of a father, <400609>Matthew 6:9; that is, his God and our God, his Father and our Father, <432017>John 20:17. And this invocation is to be by and in the name of the Son, Jesus Christ, through the aid of the Holy Ghost. He is herein considered as the mediator between God and man -- as the Holy Ghost is he by whom supplies of grace, enabling us unto the acceptable performance of our duties are actually communicated unto us. This is the way whereby God will be glorified. This is the mystery of our religion, that we worship God according to the economy of his wisdom and grace, wherein he does dispense of himself unto us, in the persons of the Father, Son, and Spirit. Otherwise he will not be honored or worshipped by us. And those who in their worship or invocation do attempt an approach unto the divine nature as absolutely considered, without respect unto the dispensation of God in the distinct persons of the holy Trinity, do reject the mystery of the Gospel, and all the benefit of it. So is it with many. And not a few, who pretend a great devotion unto God, do supply other things into the room of Christ, as saints and angels -- rejecting also the aids of the Spirit to comply with imaginations of their own, whose as distance herein they more approve of. But this is the nature and method of ordinary solemn evangelical invocation. So it is declared, <490218>Ephesians 2:18, "Through him we have access by one Spirit unto the Father." It is the Father unto whom we have our access, whom we peculiarly invocate; as it
156
is expressed, chap. <490314>3:14- 16, "For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named, that he would grant you," etc. But it is through him -- that is, by Christ in the exercise of his mediatory office -- that we have this access unto the Father; we ask in his name, and for his sake, <431413>John 14:13, 14; 16:23, 24. They did so of old, though not in that express exercise of faith which we now attain unto. <270917>Daniel 9:17, "Hear, O Lord, and have mercy, for the Lord's sake in all this are we enabled unto by one Spirit -- through the aids and assistance of the Spirit of grace and supplication, <450826>Romans 8:26, 27. So that prayer is our crying -- "Abbe, Father," by the Spirit of the Son, <480406>Galatians 4:6. This is farther declared, <580415>Hebrews 4:15, 16; 10:19-22. Herein is the Lord Christ considered, not absolutely with respect unto his divine person, but with respect unto his office, that through "him our faith and hope might be in God," 1<600121> Peter 1:21. Wherefore, it being our duty, as has been proved, to invocate the name of Christ in a particular manner, and this being the ordinary solemn way of the worship of the church -- we may consider on what occasions, and in what seasons, this peculiar invocation of Christ, who in his divine person is both our God and our advocate, is necessary for us, and most acceptable unto him.
(1st,) Times of great distresses in conscience through temptations and desertions, are seasons requiring an application unto Christ by especial invocation. Persons in such conditions, when their souls, as the Psalmist speaks, are overwhelmed in them, are continually solicitous about compassion and deliverance. Some relief, some refreshment, they often find in pity and compassion from them who either have been in the same condition themselves, or by Scripture light do know the terror of the Lord in these things. When their complaints are despised, and their troubles ascribed unto other causes than what they are really sensible of, and feel within themselves -- as is commonly done by physicians of no value -- it is an aggravation of their distress and sorrow. And they greatly value every sincere endeavor for relief, either by counsel or prayer. In this state and condition the Lord Christ in the Gospel is proposed as full of tender compassion -- as he alone who is able to relieve them. In that himself has suffered, being tempted, he is touched with a feeling of our infirmities, and knows how to have compassion on them that are out of the way,
157
<580218>Hebrews 2:18; 4:15; 5:2. So is he also, as he alone who is able to succor, to relieve, and to deliver them. "He is able to succor them that are tempted," chap. <580218>2:18. Hereon are they drawn, constrained, encouraged to make applications unto him by prayer, that he would deal with them according to his compassion and power. This is a season rendering the discharge of this duty necessary. And hereby have innumerable souls found consolation, refreshment, and deliverance. A time of trouble is a time of the especial exercise of faith in Christ. So himself gives direction, <431401>John 14:1, "Let not your heart be troubled: ye believe in God, believe also in me." Distinct acting of faith on Christ are the great means of supportment and relief in trouble. And it is by especial invocation, whereby they put forth and exert themselves. An instance hereof, as unto temptation, and the distress wherewith it is attended, we have in the apostle Paul. He had "a thorn in the flesh," "a messenger of Satan to buffet" him. Both expressions declare the deep sense he had of his temptation, and the perplexity wherewith it was accompanied.
"For this cause he besought the Lord thrice, that it might depart from him," 2<471207> Corinthians 12:7, 8.
He applied himself solemnly unto prayer for its removals and that frequently. And it was the Lord -- that is, the Lord Jesus Christ -- unto whom he made his application. For so the name Lord is to be interpreted -- if there be nothing contrary in the context -- as the name of God is of the Father, by virtue of that rule, 1<460806> Corinthians 8:6, "To us there is one God, the Father; and one Lord Jesus Christ." And it is evident also in the context. The answer he received unto his prayer was, "My grace is sufficient for thee; for my power [strength] is made perfect in weakness". And whose power that was, who gave him that answer, he declares in the next words, "Most gladly therefore will I glory in my infirmities, that the power of Christ may rest upon me," that is, the power of him on whom he called, who gave him that answer, "My power is made perfect in weakness".
(2ndly,) Times of gracious discoveries either of the glory of Christ in himself, or of his love unto us, are seasons that call for this duty. The glory of Christ in his person and offices is always the same, and the revelation that is made of it in the Scripture varies not; but as unto our
158
perception and apprehension of it, whereby our hearts and minds are affected with it in an especial manner -- there are apparent seasons of it which no believers are unacquainted withal. Sometimes such a sense of it is attained under the dispensation of the Word; wherein as Christ on the one hand is set forth evidently crucified before our eyes, so on the other he is gloriously exalted. Sometimes it is so in prayer, in meditation, in contemplation on him. As an ability was given unto the bodily sight of Stephen, to see, upon the opening of the heavens, "the glory of God, and Jesus standing at his right hand," <440755>Acts 7:55, 56 -- so he opens the veil sometimes, and gives a clear, affecting discovery of his glory unto the minds and souls of believers; and in such seasons are they drawn forth and excited unto invocation and praise. So Thomas -- being surprised with an apprehension and evidence of his divine glory and power after his resurrection, wherein he was declared to be the Son of God with power, <450104>Romans 1:4 -- cried unto him, "My Lord and my God," <432028>John 20:28. There was in his words both a profession of his own faith and a solemn invocation of Christ. When, therefore, we have real discoveries of the glory of Christ, we cannot but speak to him, or of him. "These things said Isaiah, when he saw his glory, and spake of him," <431241>John 12:41. And Stephen, upon a view of it in the midst of his enraged enemies, testified immediately, "I see the heavens opened, and the Son of man standing on the right hand of God." And thereby was he prepared for that solemn invocation of his name which he used presently after, "Lord Jesus, receive my spirit," <440756>Acts 7:56, 59. And so, also, upon his appearance as the Lamb, to open the book of prophecies; wherein there was an eminent manifestation of his glory seeing none else could be found in heaven, or earth, or under the earth, that was able to open the book, or so much as to look thereon," <660503>Revelation 5:3. "The four and twenty elders fell down before him," and presenting all the prayers of the saints, "sang a new song" of praise unto him, verses 8-10. This is our duty, this will be our wisdom, upon affecting discoveries of the glory of Christ; namely, to apply ourselves unto him by invocation or praise; and thereby will the refreshment and advantage of them abide upon our minds. So is it also as unto his love. The love of Christ is always the same and equal unto the church. Howbeit there are peculiar seasons of the manifestation and application of a sense of it unto the souls of believers. So it is when it is witnessed unto them, or shed abroad in their hearts by the Holy ghost.
159
Then is it accompanied with a constraining power, to oblige us to live unto him who died for use and rose again, 2<470514> Corinthians 5:14, 15. And of our spiritual life unto Christ, invocation of him is no small portion and this sense of his love we might enjoy more frequently than for the most part we do, were we not so much wanting unto ourselves and our own concerns. For although it be an act of sovereign grace in God to grant it unto us, and affect us with it, as it seems good unto him, yet is our duty required to dispose our hearts unto its reception. Were we diligent in casting out all that "filthiness and superfluity of naughtiness" which corrupts our affections, and disposes the mind to abound in vain imaginations; were our hearts more taken off from the love of the world, which is exclusive of a sense of divine love; did we more meditate on Christ and his glory; -- we should more frequently enjoy these constraining visits of his love than now we do. So himself expresseth it, <660320>Revelation 3:20,
"Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me."
He makes intimation of his love and kindness unto us. But ofttimes we neither hear his voice when he speaks, nor do open our hearts unto him. So do we lose that gracious, refreshing sense of his love, which he expresseth in that promise, "I will sup with him, and he shall sup with me." No tongue can express that heavenly communion and blessed intercourse which is intimated in this promise. The expression is metaphorical, but the grace expressed is real, and more valued than the whole world by all that have experience of it. This sense of the love of Christ and the effect of it in communion with him, by prayer and praises, is divinely set forth in the Book of canticles. The church therein is represented as the spouse of Christ; and, as a faithful spouse, she is always either solicitous about his love, or rejoicing in it. And when she has attained a sense of it, she aboundeth in invocation admiration and praise. So does the church of the New Testament, upon an apprehension of his love, and the unspeakable fruits of it:
"Unto him that loved us, and washed us from our sins in his own blood, and has made us kings and priests unto God and his Father;
160
to him be glory and dominion for ever and ever, Amen." <660105>Revelation 1:5, 6.
This, therefore, is another season that calls for this duty.
(3rdly;) Times of persecution for his Name's sake, and for the profession of the gospel, are another season rendering this peculiar invocation of Christ both comely and necessary. Two things will befall the minds of believers in such a season; --
[1st,] that their thoughts will be neatly exercised about him, and conversant with him. They cannot but continually think and meditate on him for whom they suffer. None ever suffered persecution on just grounds, with sincere ends, and in a due manner, but it was so with them. The invincible reasons they have to suffer for him -- taken from his person love, grace, and authority -- from what he is in himself, what he has done for them, and what account of all things is to be given unto him do continually present themselves unto their minds. Wildernesses, prisons, and dungeons, have been filled with thoughts of Christ and his love. And many in former and latter ages have given an account of their communion and holy intercourse with the Lord Christ under their restraints and sufferings. And those who at any time have made an entrance into such a condition, will all of them give in the testimony of their own experience in this matter.
[2ndly,] Such persons have deep and fixed apprehensions of the especial concernment which the Lord Christ has in them as unto their present condition -- as also of his power to support them, or to work out their deliverance. They know and consider -- that "in all their afflictions he is afflicted" -- suffers in all their sufferings -- is persecuted in all their persecutions; that in them all he is full of love, pity, and unspeakable compassion towards them; that his grace is sufficient for them -- that his power shall be perfected in their weakness, to carry them through all their sufferings, unto his and their own glory. In these circumstances, it is impossible for them who are under the conduct of his Spirit, not to make especial applications continually unto him for those aids of grace -- for those pledges of love and mercy -- for those supplies of consolation and spiritual refreshments, which their condition calls for. Wherefore, in this state, the invocation of Christ is the refuge and sheet-anchor of the souls of
161
them who truly believe in him. So it was unto all the holy martyrs of old, and in latter ages. This doctrine and duty is not for them who are at ease. The afflicted, the tempted, the persecuted, the spiritually disconsolate, will prize it, and be found in the practice of it. And all those holy souls who, in most ages, on the account of the profession of the gospel, have been reduced unto outwardly unbelievable distresses, have, as was said, left their testimony unto this duty, and the benefits of it. The refreshment which they found therein was a sufficient balance against the weight of all outward calamities, enabling them to rejoice under them with "joy unspeakable and full of glory." This is the church's reserve against all the trials it may be exercised withal, and all the dangers whereunto it is exposed. Whilst believers have liberty of access unto him in their supplications, who has all power in his hand, who is full of ineffable love and compassion towards them, especially as suffering for his sake -- they are more than conquerors in all their tribulations.
(4thly,) When we have a due apprehension of the eminent acting of any grace in Christ Jesus, and withal a deep and abiding sense of our own want of the same grace, it is a season of especial application unto him by prayer for the increase of it. All graces as unto their habit were equal in Christ -- they were all in him in the highest degree of perfection; and every one of them did he exercise in its due manner and measure on all just occasions. But outward causes and circumstances gave opportunity unto the exercise of some of them in a way more eminent and conspicuous than others were exercised in. For instance; -- such were his unspeakable condescension, self-denial, and patience in sufferings; which the apostle unto this purpose insists upon, <501405>Philippians 2:5-8. Now the great design of all believers is to be like Jesus Christ, in all grace, and all the exercise of it. He is in all things their pattern and example. Wherefore, when they have a view of the glory of any grace as it was exercised in Christ, and withal a sense of their own defect and want therein -- conformity unto him being their design -- they cannot but apply themselves unto him in solemn invocation, for a farther communication of that grace unto them, from his stores and fullness. And these things mutually promote one another in us, if duly attended unto. A due sense of our own defect in any grace will farther us in the prospect of the glory of that grace in Christ. And a view, a due contemplation, of the glorious exercise of any grace in him, will give us
162
light to discover our own great defect therein, and want thereof. Under a sense of both, an immediate. application unto Christ by prayer would be all unspeakable furtherance of our growth in grace and conformity unto him. Nor can there be any more effectual way or means to draw supplies of grace from him, to draw water from the wells of salvation. When, in a holy admiration of, and fervent love unto, any grace as eminently exercised in and by him, with a sense of our own want of the same grace, we ask it of him in faith -- he will not deny it unto us. So the disciples, upon the prescription of a difficult duty, unto whose due performance a good measure of faith was required -- out of a sense of the all-fullness of him, and their own defect in that grace which was necessary unto the peculiar duty there prescribed -- immediately pray unto him, saying, "Lord, increase our faith," <421706>Luke 17:6. The same is the case with respect unto any temptation that may befall us, wherewith he was exercised, and over which he prevailed.
(5thly,) The time of death, whether natural, or violent for his sake, is a season of the same nature. So Stephen recommended his departing soul into his hands with solemn prayer. "Lord Jesus," said he, "receive my spirit." To the same purpose have been the prayers of many of his faithful martyrs in the flames, and under the sword. In the same manner does the faith of innumerable holy souls work in the midst of their deathbed groans. And the more we have been in the exercise of faith on him in our lives, the more ready will it be in the approaches of death, to make its reset unto him in a peculiar manner. And it may be other instances of an alike nature may be given unto the same purpose.
An answer unto an inquiry which may possibly arise from what we have insisted on, shall close this discourse. For whereas the Lord Jesus Christ, as Mediator, does intercede with the Father for us, it may be inquired, Whether we may pray unto him, that he would so intercede on our behalf; whether this be comprised in the duty of invocation or prayer unto him?
Ans. 1. There is no precedent nor example of any such thing, of any such prayer, in the Scripture; and it is not safe for us to venture on duties not exemplified therein. Nor can any instance of a necessary duty be given, of whose performance we have not an example in the Scripture.
163
2. In the invocation of Christ, we "honor the Son, even as we honor the Father." Wherefore his divine person is therein the formal object of our faith.
We consider him not therein as acting in his mediatory office towards God for us, but as he who has the absolute power and disposal of all the good things we pray for. And in our invocation of him, our faith is fixed on, and terminated on his person. But as he is in the discharge of his mediatory office -- through him "our faith and hope are in God," 1<600121> Peter 1:21. He who is the Mediator, or Jesus Christ the Mediator -- as God and man in one person -- is the object of all divine honor and worship. His person, and both his natures in that person, is so the object of religious worship. This is that which we are in the proof and demonstration of. Howbeit it is his divine nature, and not his discharge of the office of mediation, that is the formal reason and object of divine worship. For it consists in an ascription of infinitely divine excellencies and properties unto him whom we so worship. And to do this on any account but of the divine nature, is in itself a contradiction, and in them that do it idolatry. Had the Son of God never been incarnate, he had been the object of all divine worship. And could there have been a mediator between God and us who was not God also, he could never have been the object of any divine worship or invocation. Wherefore Christ the Mediator, God and man in one person, is in all things to be honored, even as we honor the Father; but it is as he is God, equal with the Father, and not as Mediator -- in which respect he is inferior unto him. With respect unto his divine person, we ask immediately of himself in our supplications, -- as he is Mediator -- we ask of the Father in his name. The different actings of faith on him, under the same distinction shall be declared in the next chapter.
164
CHAPTER 10
THE PRINCIPLE OF THE ASSIGNATION OF DIVINE HONOR UNTO THE PERSON OF CHRIST, IN BOTH THE BRANCHES OF
IT; WITH IS FAITH IN HIM
The principle and spring of this assignation of divine honor unto Christ, in both the branches of it, is faith in him. And this has been the foundation of all acceptable religion in the world since the entrance of sin. There are some who deny that faith in Christ was required from the beginning, or was necessary unto the worship of God, or the justification and salvation of them that did obey him. For, whereas it must be granted that "without faith it is impossible to please God," which the apostle proves by instances from the foundation of the world, Hebrews 11 -- they suppose it is faith in God under the general notion of it, without any respect unto Christ, that is intended. It is not my design to contend with any, nor expressly to confute such ungrateful opinions -- such pernicious errors. Such this is, which -- being pursued in its proper tendency -- strikes at the very foundation of Christian religion; for it at once deprives us of all contribution of light and truth from the Old Testament. Somewhat I have spoken before of the faith of the saints of old concerning him. I shall now, therefore, only confirm the truth, by some principles which are fundamental in the faith of the Gospel.
1. The first promise, <010315>Genesis 3:15 -- truly called "Prooteuangelios" -- was revealed, proposed, and given, as containing and expressing the only means of delivery from that apostasy from God, with all the effects of it, under which our first parents and all their posterity were cast by sin. The destruction of Satan and his work in his introduction of the state of sin, by a Savior and Deliverer, was prepared and provided for in it. This is the very foundation of the faith of the church; and if it be denied, nothing of the economy or dispensation of God towards it from the beginning can be understood. The whole doctrine and story of the Old Testament must be rejected as useless, and no foundation be left in the truth of God for the introduction of the New.
165
2. It was the person of Christ, his incarnation and mediation, that were promised under the name of the "seed of the woman," and the work he should do in breaking the head of the serpent, with the way whereby he should do it in suffering, by his power. The accomplishment hereof was in God's sending his Son in the likeness of sinful flesh, in the fullness of time, made under the law, or by his manifestation in the flesh, to destroy the works of the devil. So is this promise interpreted, <480313>Galatians 3:13; 4:4; <580214>Hebrews 2:14-16; 1<620308> John 3:8. This cannot be denied but upon one of these two grounds: --
(1.) That nothing is intended in that divine revelation but only a natural enmity that is between mankind and serpents. But this is so foolish an imagination, that the Jews themselves, who constantly refer this place to the Messiah, are not guilty of. All the whole truth concerning God's displeasure on the sin of our first parents, with what concerneth the nature and consequence of that sin, is everted hereby. And whereas the foundation of all God's future dealing with them and their posterity is plainly expressed herein, it is turned into that which is ludicrous, and of very little concernment in human life. For such is the enmity between mankind and serpents -- which not one in a million knows any thing of or is troubled with. This is but to lay the axe of atheism unto all religion built on divine revelation. Besides, on this supposition, there is in the words not the least intimation of any relief that God tendered unto our parents for their delivery from the state and condition whereinto they had cast themselves by their sin and apostasy. Wherefore they must be esteemed to be left absolutely under the curse, as the angels were that fell -- which is to root all religion out of the world. For amongst them who are absolutely under the curse, without any remedy, there can be no more than is in hell. Or --
(2.) It must be, because some other way of deliverance and salvation, and not that by Christ, is here proposed and promised. But, whereas they were to be wrought by the "seed of the woman" if this were not that Christ in whom we do believe, there was another promised, and he is to be rejected. And this is fairly at once to blot out the whole Scripture as a fable; for there is not a line of doctrinal truth in it but what depends on the traduction of Christ from this first promise.
166
3. This promise was confirmed, and the way of the deliverance of the church by virtue of it declared, in the institution of expiatory sacrifices. God in them and by them declared from the beginning, that "without shedding of blood there was no remission;" that atonement for sin was to be made by substitution and satisfaction. With respect unto them, the Lord Christ was called "The Lamb of God," even as he took away the sins of the world by the sacrifice of himself, <430129>John 1:29. For we "were redeemed with the precious blood of Christ, as of a lamb without blemish and without spot," 1<600119> Peter 1:19. Wherein the Holy Spirit refers unto the institution and nature of sacrifices from the beginning. And he is thence represented in heaven as a "Lamb that had been slain," <660506>Revelation 5:6 -- the glory of heaven arising from the fruits and effects of his sacrifice. And because of the representation thereof in all the former sacrifices, is he said to be a "Lamb slain from the foundation of the world," <661308>Revelation 13:8. And it is strange to me that any who deny not the expiatory sacrifice of Christ, should doubt whether the original of these sacrifices were of divine institution or the invention of men. And it is so, amongst others, for the reasons ensuing: --
(1.) On the supposition that they were of men's finding out and voluntary observation, without any previous divine revelation, it must be granted that the foundation of all acceptable religion in the world was laid in, and resolved into, the wisdom and wills of men, and not into the wisdom, authority, and will of God. For that the great solemnity of religion, which was as the center and testimony of all its other duties, did consist in these sacrifices even before the giving of the law, will not be denied. And in the giving of the law, God did not, on this supposition, confirm and establish his own institutions with additions unto them of the same kind, but set his seal and approbation unto the inventions of men. But this is contrary unto natural light, and the whole current of Scripture revelations.
(2.) All expiatory sacrifices were, from the beginning, types and representations of the sacrifice of Christ; whereon all their use, efficacy, and benefit among men -- all their acceptance with God -- did depend. Remove this consideration from them, and they were as irrational a service, as unbecoming the divine nature, as any thing that reasonable creatures could fix upon. They are to this day as reasonable a service as ever they were, but that only their respect unto thee sacrifice of Christ is taken from
167
them. And what person of any ordinary understanding could now suppose them a meet service whereby to glorify the divine nature? Besides, all expiatory sacrifices were of the same nature, and of the same use, both before and after the giving of the law. But that all those afterwards were typical of the sacrifice of Christ, the apostle demonstrates at large in his Epistle unto the Hebrews. The inquiry, therefore, is, whether this blessed prefiguration of the Lord Christ and his sacrifice, as he was the Lamb of God taking away the sin of the world, was an effect of the wisdom, goodness, and will of God, or of the wills and inventions of men. And let it be considered, also, that these men, who are supposed to be the authors of this wonderful representation of the Lord Christ and his sacrifice, did indeed know little of them -- or, as the assertors of this opinion imagine, nothing at all. To suppose that those who knew no more of Christ than they could learn from the first promise which, as some think, was nothing at all -- should of their own heads find out and appoint this divine service, which consisted only in the prefiguration of him and his sacrifice; and that God should not only approve of it, but allow it as the principal means for the establishment and exercise of the faith of all believers for four thousand years; is to indulge unto thoughts deviating from all rules of sobriety. He that sees not a divine wisdom in this institution, has scarce seriously exercised his thoughts about it. But I have elsewhere considered the causes and original of these sacrifices, and shall not therefore farther insist upon them.
4. Our first parents and all their holy posterity did believe this promises or did embrace it as the only way and means of their deliverance from the curse and state of sin; and were thereon justified before God. I confess we have not infallible assurance of any who did so in particular, but those who are mentioned by name in Scripture, as Abel, Enoch, Noah, and some others; but to question it concerning others also, as of our first parents themselves, is foolish and impious. This is done by the Socinians to promote another design, namely, that none were justified before God on the belief of the first promise, but on their walking according to the light of nature, and their obedience unto some especial revelations about temporal things -- the vanity whereof has been before discovered. Wherefore, our first parents and their posterity did so believe the first promise, or they must be supposed either to have been kept under the curse, or else to have
168
had, and to make use of, some other way of deliverance from it. To imagine the first is impious -- for the apostle affirms that they had this testimony, that they pleased God, <581105>Hebrews 11:5; which under the curse none can do -- for that is God's displeasure. And in the same place he confirms their faith, and justification thereon, with a "cloud of witnesses," chap. 12:1. To affirm the latter is groundless; and it includes a supposal of the relinquishment of the wisdom, grace, and authority of God in that divine revelation, for men to retake themselves to none knows what. For that there was in this promise the way expressed which God in his wisdom and grace had provided for their deliverance, we have proved before. To forsake this way, and to retake themselves unto any other, whereof he had made no mention or revelation unto them, was to reject his authority and grace. As for those who are otherwise minded, it is incumbent on them directly to prove these three things: --
(1.) That there is another way -- that there are other means for the justification and salvation of sinners -- than that revealed, declared, and proposed in that first promise. And when this is done, they must show to what end -- on that supposition -- the promise itself was given, seeing the end of it is evacuated.
(2.) That upon a supposition that God had revealed in the promise the way and means of our deliverance from the cures and state of sin, it was lawful unto men to forsake it, and to retake themselves unto another way, without any supernatural revelation for their guidance. For if it was not, their relinquishment of the promise was no less apostasy from God in the revelation of himself in a way of grace, than the first sin was as to the revelation of himself in the works of nature: only, the one revelation wag by inbred principles, the other by external declaration; nor could it otherwise be. Or, --
(3.) That there was some other way of the participation of the benefit of this promise, besides faith in its or in him who was promised therein; seeing the apostle has declared that no promise will profit them by whom it is not mixed with faith, <580402>Hebrews 4:2. Unless these things are plainly proved -- which they will never be -- whatever men declaim about universal objective grace in the documents of nature, it is but a vain imagination.
169
5. The declaration of this promise, before the giving of the law, with the nature and ends of it, as also the use of sacrifices, whereby it was confirmed, was committed unto the ordinary ministry of our first parents and their godly posterity, and the extraordinary ministry of the prophets which God raised up among them. For God spake of our redemption by Christ by the mouth of his holy prophets from the beginning of the world, <420170>Luke 1:70. No greater duty could be incumbent on them, by the light of nature and the express revelation of the will of God, than that they should, in their several capacities, communicate the knowledge of this promise unto all in whom they were concerned. To suppose that our first parents, who received this promise, and those unto whom they first declared it, looking on it as the only foundation of their acceptance with God and deliverance from the curse, were negligent in the declaration and preaching of it, is to render them brutish, and guilty of a second apostasy from God. And unto this principle -- which is founded in the light of nature there is countenance given by revelation also. For Epoch did prophesy of the things which were to accompany the accomplishment of this promise, Jude 14; and Noah was a preacher of the righteousness to be brought in by it, 2<610205> Peter 2:5 -- as he was an heir of the righteousness which is by faith, in himself, <581107>Hebrews 11:7.
6. All the promises that God gave afterwards unto the church under the Old Testament, before and after giving the law -- all the covenants that he entered into with particular persons, or the whole congregation of believers -- were all of them declarations and confirmations of the first promise, or the way of salvation by the mediation of his Son, becoming the seed of the woman, to break the head of the serpent, and to work out the deliverance of mankind. As most of these promises were expressly concerning him, so all of them in the counsel of God were confirmed in him, 2<470120> Corinthians 1:20. And as there are depths in the Scripture of the Old Testament concerning him which we cannot fathom, and things innumerable spoken of him or in his person which we conceive not, so the principal design of the whole is the declaration of him and his grace. And it is unprofitable unto them who are otherwise minded. Sundry promises concerning temporal things were, on various occasions, super added unto this great spiritual promise of life and grace. And the enemies of the person and mediation of Christ do contend that men are justified by their faith and obedience with
170
respect unto those particular revelations, which were only concerning temporal things But to suppose that all those revelations and promises were not built upon and resolved into, did not include in them, the grace and mercy of this first promise -- is to make them curses instead of blessings, and deprivations of that grace which was infinitely better than what, on this supposition, was contained in them. The truth is, they were all additions unto it, and confirmations of it; nor had any thing of spiritual good in them, but upon a supposition of it. In some of them there was an amplication of grace in the more full declaration of the nature of this promise, as well as an application unto their persons unto whom they were made. Such was the promise made unto Abraham, which had a direct respect unto Christ, as the apostle proveth, Galatians 3 and 4.
7. Those who voluntarily, through the contempt of God and divine grace, fell off from the knowledge and faith of this promise, whether at once and by choice, or gradually through the love of sin, were in no better condition than those have been, or would be, who have so fallen off or should so apostatize from Christian religion after its revelation and profession. And although this proved, in process of time, both before and after the flood, to be the condition of the generality of mankind, yet is it in vain to seek after the means of salvation among them who had voluntarily rejected the only way which God had revealed and provided for that end. God thereon "suffered all nations to walk in their own ways," <441401>Acts 14:1 "winking at the times of their ignorance" -- not calling them to repentance, chap. 17:30; yea, he "gave them up unto their own hearts lust, and they walked in their own counsels," <198112>Psalm 81:12. And nothing can be more derogatory unto the wisdom and holiness of God, than to imagine that he would grant other ways of salvation unto them who had rejected that only one which he had provided; which was by faith in Christ, as revealed in that first promise.
8. From these considerations, which are all of them unquestionable principles of truth, two things are evident.
(1.) That there was no way of the justification and salvation of sinners revealed and proposed from the foundation of the world, but only by Jesus Christ, as declared in the first promise.
171
(2.) That there was no way for the participation of the benefits of that promise, or of his work of mediation, but by faith in him as so promised.
There was, therefore, faith in him required from the foundation of the world; that is, from the entrance of sin. And how this faith respected his person has been before declared. Now, faith in him as promised for the works and ends of his mediation, and faith in him as actually exhibited and as having accomplished his work, are essentially the same, and differ only with respect unto the economy of times, which God disposed at his pleasure. Hence the efficacy of his mediation was the same unto them who then so believed, as it is now unto us after his actual exhibition in the flesh. But yet it is acknowledged, that -- as unto the clearness and fullness of the revelation of the mystery of the wisdom and grace of God in him -- as unto the constitution of his person in his incarnation, and therein the determination of the individual person promised from the beginning, through the actual accomplishment of the work which he was promised for -- faith in him, as the foundation of that divine honor which it is our duty to give unto him, is far more evidently and manifestly revealed and required in the gospel, or under the New Testament, than it was under the Old. See <490308>Ephesians 3:8-11. The respect of faith now unto Christ is that which renders it truly evangelical. To believe in him, to believe on his name, is that signal especial duty which is now required of us. Wherefore the ground of the actual assignation of divine honor unto the person of Christ, in both branches of it, adoration and invocation, is faith in him. So he said unto the blind man whose eyes he opened, "Believest thou on the Son of God?" <430935>John 9:35. And he said, "Lord, I believe; and he worshipped him," verse 38. All divine worship or adoration is a consequent effect and fruit of faith. So also is invocation; for "How shall they call on him in whom they have not believed?" <451014>Romans 10:14. Him in whom we believe, we ought to adore and invocate. For these are the principal ways whereby divine faith does act itself And so to adore or invocate any in whom we ought not to believe, is idolatry. This faith, therefore, on the person of Christ is our duty; yea, such a duty it is, as that our eternal condition does more peculiarly depend on the performance or nonperformance of it than on any other duty whatever. For constantly under those terms is it prescribed unto us.
172
"He that believeth on the Son has everlasting life: and he that believeth not the Son shall not see life; but the wrath of God abideth on him," <430336>John 3:36.
Wherefore the nature and exercise of this faith must be inquired into. There is a faith which is exercised towards those by whom the mind and will of God is revealed. So it is said of the Israelites, "They believed the Lord and Moses," <021431>Exodus 14:31; that is, that he was sent of God, was no deceiver -- that it was the word and will of God which he revealed unto them. So 2<142020> Chronicles 20:20,
"Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper."
It was not the persons of the prophets, but their message, that was the object of the faith required. It was to believe what they said, as from God -- not to believe in them as if they were God. So it is explained by the apostle, <442627>Acts 26:27, "King Agrippa, believest thou the prophets? I know that thou believest." He believed that they were sent of God, and that the word they spake was from him; otherwise there was no believing of them who were dead so many ages before. And this is all the faith in Christ himself which some will allow. To believe in Christ, they say, is only to believe the doctrine of the gospel revealed by him. Hence they deny that any could believe in him before his coming into the world, and the declaration of the mind of God in the gospel made by him. An assent unto the truth of the gospel, as revealed by Christ, is with them the whole of that faith in Christ Jesus which is required of us. Of all that poison which at this day is diffused in the minds of men, corrupting them from the mystery of the Gospel, there is no part that is more pernicious than this one perverse imagination, that to believe in Christ is nothing at all but to believe the doctrine of the gospel; which yet, we grant, is included therein. For as it allows the consideration of no office in him but that of a prophet, and that not as vested and exercised in his divine person, so it utterly overthrows the whole foundation of the relation of the church unto him, and salvation by him. That which suits my present design, is to evince that it is the person of Christ which is the first and principal object of that faith wherewith we are required to believe in him; and that so to do, is not only to assent unto the truth of the doctrine reverted by him, but
173
also to place our trust and confidence in him for mercy, relief, and protection -- for righteousness, life, and salvation -- for a blessed resurrection and eternal reward. This I shall first manifest from some few of those multiplied testimonies wherein this truth is declared, and whereby it is confirmed as also with some arguments taken from them; and then proceed to declare the ground, nature, and exercise of this faith itself. As unto the testimonies confirming this truth, it must be observed of them all in general, that wherever faith is required towards our Lord Jesus Christ, it is still called believing "in him," or "on his name," according as faith in God absolutely is every where expressed. If no more be intended but only the belief of the doctrine revealed by him, then whose doctrine soever we are obliged to believe, we may be rightly said to believe in them, or to believe on their name. For instance, we are obliged to believe the doctrine of Paul the apostle, the revelations made by him, and that on the hazard of our eternal welfare by the unbelieving of them; yet that we should be said to believe in Paul, is that which he did utterly detest, 1<460113> Corinthians 1:13, 15. For the places themselves the reader may consult, among others <430112>John 1:12; <430316>3:16, 18, 36; <430629>6:29, 35, 41; <430738>7:38, 39; <441423>Acts 14:23; <441631>16:31; 19:4; <442424>24:24; 26:18; <450326>Romans 3:26; 9:33; <451011>10:11; 1<600206> Peter 2:6; 1<620510> John 5:10, 13. There is not one of these but sufficiently confirms the truth. Some few others not named may be briefly insisted on. <431401>John 14:1, "Ye believe in God, believe also in me." The distinction made between God and him limits the name of God unto the person of the Father. Faith is required in them both, and that distinctly: "Ye believe in God, believe also in me." And it is the same faith, of the same kind, to be exercised in the same way and manner, that is required; as is plain in the words. They will not admit of a double faith, of one faith in God, and of another in Christ, or of a distinct way of their exercise. Wherefore, as faith divine is fixed on, and terminated in, the person of the Father; so is it likewise distinctly in and on the person of the Son: and it was to evidence his divine nature unto theme which is the ground and reason of their faith -- that he gave his command unto his disciples. This he farther testifies, verses 9-11. And as unto the exercise of this faith, it respected the relief of their souls, under troubles, fears, and disconsolations: "Let not your heart be troubled: ye believe in God, believe also in me." To believe in him unto the relief of our souls against troubles, is not to assent merely unto the doctrine of the gospel, but also to place our trust and confidence in him,
174
for such supplies of grace, for such an exercise of the acts of divine power, as whereby we may be supported and delivered. And we have herein the whole of what we plead. Divine faith acted distinctly in, and terminated on, the person of Christ -- and that with respect unto supplies of grace and mercy from him in a way of divine power. So he speaks unto Martha, <431125>John 11:25-27,
"He that believeth in me, though he were dead, yet shall he live: and whosoever liveth, and believeth in me, shall never die. Believest thou this?"
Whereunto she answers "Yea, Lord; I believe that thou art the Christ, the Son of God." His person was the object of her faith; and her belief in him comprised a trust for all spiritual and eternal mercies. I Shall add one more, wherein not only the thing itself, but the especial ground and reason of it, is declared, <480220>Galatians 2:20 --
"The life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me."
That faith he asserts which is the cause of our spiritual life -- that life unto God which we lead in the flesh, or whilst we are in the body, not yet admitted unto sight and enjoyment. Of this faith the Son of God is both the author and the object; the latter whereof is here principally intended. And this is evident from the reason and motive of it, which are expressed. This faith I live by, am in the continual exercise of, because he "loved me, and gave himself for me." For this is that which does powerfully influence our hearts to fix our faith in him and on him. And that person who so loved us is the same in whom we do believe. If his person was the seat of his own love, it is the object of our faith And this faith is not only our duty, but our life. He that has it not, is dead in the sight of God. But I hope it is not yet necessary to multiply testimonies to prove it our duty to believe in Jesus Christ -- that is, to believe in the person of the Son of God, for other faith in Christ there is none; yet I shall add one or two considerations in the confirmation of it.
1st, There is no more necessary hereunto -- namely, to prove the person of Christ the Son of God to be the proper and distinct object of faith divine -- than what we have already demonstrated concerning the solemn
175
invocation of him. For, saith the apostle, "How they call on him in whom they have not believed" <451014>Romans 10:14. It holds on either side. We cannot, we ought not, to call on him in whom we do not, we ought not to believe. And in whom we do believe, on him we ought to call. Wherefore, if it be our duty to call on the name of Christ, it is our duty to believe in the person of Christ. And if to believe in Christ be no more but to believe the doctrine of the Gospel which he has revealed, then every one whose doctrine we are obliged to believe, on them we ought to call also. And on this ground, we may call on the names of the prophets and apostles, as well as on the name of Jesus Christ, and be saved thereby. But whereas invocation or prayer proceedeth from faith, and that prayer is for mercy, grace, life, and eternal salvation; faith must be fixed on the person so called on, as able to give them all unto us, or that prayer is in vain.
2ndly, Again, that we are baptized into the name of Jesus Christ, and that distinctly with the Father, is a sufficient evidence of the necessity of faith in his person; for we are therein given up unto universal spiritual subjection of soul unto him, and dependence on him. Not to believe in him, on his name -- that is, his person -- when we are so given up unto him, or baptized into him, is virtually to renounce him. But to put a present close unto this contest: Faith in Christ is that grace whereby the church is united unto him -- incorporated into one mystical body with him. It is thereby that he dwells in them, and they in him. By this alone are all supplies of grace derived from him unto the whole body. Deny his person to be the proper and immediate object of this faith, and all these things are utterly overthrown -- that is, the whole spiritual life and eternal salvation of the church This faith in the person of Christ, which is the foundation of all that divine honor in sacred adoration and invocation which is assigned unto him, may be considered two ways. First, as it respects his person absolutely; Secondly, As he is considered in the discharge of the office of mediation. First, In the first sense, faith is placed absolutely and ultimately on the person of Christ, even as on the person of the Father. He counts it no robbery herein to be equal with the Father. And the reason hereof is, because the divine nature itself is the proper and immediate object of this faith, and all the acts of it. This being one and the same in the person of the Father and of the Son, as also of the Holy Spirit, two things do follow thereon.
176
1. That each person is equally the object of our faith, because equally participant of that nature which is the formal reason and object of it.
2. It follows also, that in acting faith on, and ascribing therewithal divine honor unto, any one person, the others are not excluded; yea, they are included therein. For by reason of the mutual inbeing of the Divine persons in the unity of the same nature, the object of all spiritual worship is undivided. Hence are those expressions of the Scriptures, "He that has seen the Son, has seen the Father; he that honoreth the Son, honoreth the Father, for he and the Father are one." And to clear our present design, three things may be observed from hence; namely, that the divine nature, with all its essential properties, is the formal reason and only ground of divine faith
1st, That the Lord Christ is not the absolute and ultimate object of our faith, any otherwise but under this consideration, of his being partaker of the nature of God -- of his being in the form of God, and equal unto him. Without this, to place our faith in him would be robbery and sacrilege; as is all the pretended faith of them who believe not his divine person.
2ndly, There is no derogation from the honor and glory of the Father -- not the least diversion of any one signal act of duty from him, nor from the Holy Spirit -- by the especial acting of faith on the person of Christ; for all divine honor is given solely unto the divine nature: and this being absolutely the same in each person, in the honoring of one, they are all equally honored. He that honoreth the Son, he therein honoreth the Father also.
3rdly, Hence it appears what is that especial acting of faith on the person of Christ which we intend, and which in the Scripture is given in charge unto us, as indispensably necessary unto our salvation. And there are three things to be considered in it.
(1st,) That his divine nature is the proper formal object of this faith, on the consideration whereof alone it is fixed on him. If you ask a reason why I believe on the Son of God -- if you intend what cause I have for it, what motives unto it -- I shall answer, It is because of what he has done for me, whereof afterwards. So does the apostle, <480220>Galatians 2:20. But if you intend, what is the formal reason, ground, and warranty whereon I thus
177
believe in him, or place my trust and confidence in him, I say it is only this, that he is "over all, God blessed for ever;" and were he not so, I could not believe in him. For to believe in any, is to expect from him that to be done for me which none but God can do.
(2ndly,) That the entire person of Christ, as God and man, is the immediate object of our faith herein. The divine nature is the reason of it; but his divine person is the object of it. In placing our faith on him, we consider him as God and man in one and the same person. We believe in him because he is God; but we believe in him as he is God and man in one person. And this consideration of the person of Christ -- namely, as he is God and man -- in our acting of faith on him, is that which renders it peculiar, and limits or determines it unto his person, because he only is so; -- the Father is not, nor the Holy Spirit. That faith which has the person of God and man for its object, is peculiarly and distinctly placed on Christ.
(3rdly,) The motives unto this distinct acting of faith on his person are always to be considered as those also which render this faith peculiar. For the things which Christ has done for us, which are the motives of our faith in him, were peculiar unto him alone; as in the place before quoted, <480220>Galatians 2:20. Such are all the works of his mediation, with all the fruits of them, whereof we are made partakers. So God, in the first command, wherein he requires all faith, love, and obedience from the church, enforced it with the consideration of a signal benefit which it had received, and therein a type of all spiritual and eternal mercies, <022002>Exodus 20:2, 3. Hence two things are evident, which clearly state this matter.
[1st,] That faith which we place upon and the honor which we give thereby unto the person of Christ, is equally placed on and honor equally given thereby unto the other persons of the Father and the Holy Spirit, with respect unto that nature which is the formal reason and cause of it. But it is peculiarly fixed on Christ, with respect unto his person as God and man, and the motives unto it, in the acts and benefits of his mediation.
[2ndly,] All of Christ is considered and glorified in this acting of faith on him; -- his divine nature, as the formal cause of it; his divine entire person, God and man, as its proper object; and the benefits of his mediation, as the especial motives thereunto.
178
This faith in the person of Christ is the spring and fountain of our spiritual life.
We live by the faith of the Son of God. In and by the actings hereof is it preserved, increased, and strengthened. "For he is our life," <510304>Colossians 3:4; and all supplies of it are derived from him, by the acting of faith in him. We receive the forgiveness of sins, and an inheritance among them that are sanctified, "by the faith that is in him," <442618>Acts 26:18. Hereby do we abide in him; without which we can do nothing, <431505>John 15:5. Hereby is our peace with God maintained -- "For he is our peace," <490214>Ephesians 2:14; and in him we have peace, according to his promise, <431633>John 16:33. All strength for the mortification of sin, for the conquest of temptations -- all our increase and growth in grace depend on the constant actings of this faith in him.
The way and method of this faith is that which we have described. A due apprehension of the love of Christ, with the effects of it in his whole mediatory work on our behalf -- especially in his giving himself for us, and our redemption by his blood -- is the great motive thereunto. They whose hearts are not deeply affected herewith, can never believe in him in a due manner. "I live," saith the apostle, "by the faith of the Son of God, who loved me, and gave himself for me." Unless a sense hereof be firmly implanted in our souls, unless we are deeply affected with it, our faith in him would be weak and wavering, or rather none at all. The due remembrance of what the blessed Lord Jesus has done for us, of the ineffable love which was the spring, cause, and fountain of what he so did -- thoughts of the mercy, grace, peace, and glory which he has procured thereby are the great and unconquerable motives to fix our faith, hope, trust, and confidence in him.
His divine nature is the ground and warranty for our so doing. This is that from whence he is the due and proper object of all divine faith and worship. From the power and virtue thereof do we expect and receive all those things which in our believing on him we seek after; for none but God can bestow them on us, or work them in us. There is in all the acting of our faith on him, the voice of the confession of Thomas, "My Lord and my God."
179
His divine person, wherein he is God and man, wherein he has that nature which is the formal object of divine worship, and wherein he wrought all those things which are the motives thereunto, is the object of this faith; which gives its difference and distinction from faith in God in general, and faith in the person of the Father, as the fountain of grace, love, and power.
Secondly, Faith is acted on Christ under the formal notion of mediator between God and man. So it is expressed, 1<600121> Peter 1:21,
"Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God."
And this acting of faith towards Christ is not contrary unto that before described, nor inconsistent with it, though it be distinct from it. To deny the person of Christ to fall under this double consideration -- of a divine person absolutely, wherein he is "over all, God blessed for ever," and, as manifested in the flesh, exercising the office of mediator between God and man -- is to renounce the gospel. And according unto the variety of these respects, so are the acting of faith various; some on him absolutely, on the motives of his mediation; Some on him as mediator only. And how necessary this variety is unto the life, supportment, and comfort of believers, they all know in some measure who are so. See our exposition on <580101>Hebrews 1:1-3. Sometimes faith considers him as on the throne; sometimes as standing at the right hand of God; sometimes as the mediator between God and man, the man Christ Jesus. Sometimes his glorious power, sometimes his infinite condescension, is their relief.
Wherefore, in the sense now intended, he is considered as the ordinance, as the servant of God, "who raised him up from the dead, and gave him glory." So our faith respects not only his person, but all the acts of his office. It is faith in his blood, <450325>Romans 3:25. It is the will of God, that we should place our faith and trust in him and them, as the only means of our acceptance with him -- of all grace and glory from him. This is the proper notion of a mediator. So is he not the ultimate object of our faith, wherein it rests, but God through him. "Through him have we access by one Spirit unto the Father," <490218>Ephesians 2:18. So he is the way whereby we go to God, <431406>John 14:6; see <581019>Hebrews 10:19-22. And this so is faith in him; because he is the immediate, though not the ultimate, object of it, <442618>Acts 26:18.
180
This is that which renders our faith in God evangelical. The especial nature of it ariseth from our respect unto God in Christ, and through him. And herein faith principally regards Christ in the discharge of his sacerdotal office. For although it is also the principle of all obedience unto him in his other offices, yet as unto fixing our faith in God through him, it is his sacerdotal office and the effects of it that we rest upon and trust unto. It is through him as the high priest over the house of God, as he who has made for us a new and living way into the holy place, that we draw nigh to God, <580414>Hebrews 4:14-16, 10:19-22; 1<620103> John 1:3.
No comfortable, refreshing thoughts of God, no warrantable or acceptable boldness in an approach and access unto him, can any one entertain or receive, but in this exercise of faith on Christ as the mediator between God and man. And if, in the practice of religion, this regard of faith unto him -- this acting of faith on God through him -- be not the principle whereby the whole is animated and guided, Christianity is renounced, and the vain cloud of natural religion embraced in the room of it. Not a verbal mention of Him, but the real intention of heart to come unto God by him, is required of us; and thereinto all expectation of acceptance with God, as unto our persons or duties, is resolved.
We have had great endeavors of late, by the Socinians, to set forth and adorn a natural religion; as if it were sufficient unto all ends of our living unto God. But as most of its pretended ornaments are stolen from the gospel, or are framed in an emanation of light from it, such as nature of itself could not rise unto; so the whole proceeds from a dislike of the mediation of Christ, and even weariness of the profession of faith in him. So is it with the minds of men who were never affected with supernatural revelations, with the mystery of the gospel, beyond the owning of some notions of truth -- who never had experience of its power in the life of God.
But here lies the trial of faith truly evangelical Its steady beholding of the Sun of Righteousness proves it genuine and from above. And let them take heed who find their heart remiss or cold in this exercise of it. When men begin to satisfy themselves with general hopes of mercy in God, without a continual respect unto the interposition and mediation of Christ, whereinto their hope and trust is resolved, there is a decay in their faith, and
181
proportionally in all other evangelical graces also. Herein lies the mystery of Christian religion, which the world seems to be almost weary of.
182
CHAPTER 11
OBEDIENCE UNTO CHRIST -- THE NATURE AND CAUSES OF IT
II. All holy obedience, both internal and external is that which we
proposed as the second part of our religious regard unto the person of Christ. His great injunction unto his disciples is, "That they keep his commandments" -- without which, none are so.
Some say the Lord Christ is to be considered as a lawgiver, and the gospel as a new law given by him, whereby our obedience unto him is to be regulated. Some absolutely deny it, and will not grant the gospel in any sense to be a new law. And many dispute about these things, whilst obedience itself is on all hands generally neglected. But this is that wherein our principal concernment does lie. I shall not, therefore, at present, immix myself in any needless disputations. Those things wherein the nature and necessity of our obedience unto him is concerned, shall be briefly declared.
The law under the Old Testament, taken generally, had two parts, -- first, the moral preceptive part of it; and, secondly, the institutions of worship appointed for that season. These are jointly and distinctly called the law.
In respect unto the first of these, the Lord Christ gave no new law, nor was the old abrogated by him -- which it must be if another were given in the room of it, unto the same ends. For the introduction of a new law in the place of and unto the end of a former, is an actual abrogation of it. Neither did he add any new precepts unto it, nor give any counsels for the performance of duties in matter or manner beyond what it prescribed. Any such supposition is contrary to the wisdom and holiness of God in giving the law, and inconsistent with the nature of the law itself. For God never required less of us in the law than all that was due unto him; and his prescription of it included all circumstances and causes that might render any duty at any time necessary in the nature or degree of it. Whatever at any time may become the duty of any person towards God, in the substance or degrees of it, it is made so by the law. All is included in that summary of it, "Thou shalt love the Lord thy God with all thy heart, and
183
thy neighbor as thyself". Nothing can be the duty of men but what and when it is required by the love of God or our neighbor. Wherefore, no additions were made unto the preceptive part of the law by our Savior, nor counsels given by him for the performance of more than it did require.
In this regard the Gospel is no new law; -- only the duties of the moral and eternal law are plainly declared in the doctrine of it, enforced in its motives, and directed as to their manner and end. Nor in this sense did the Lord Christ ever declare himself to be a new lawgiver; yea, he declares the contrary -- that he came to confirm the old, <400517>Matthew 5:17.
Secondly, The law may be considered as containing the institutions of worship which were given in Horeb by Moses, with other statutes and judgments. It was in this sense abolished by Christ. For the things themselves were appointed but unto the time of reformation. And thereon, as the supreme Lord and lawgiver of the Gospel Church, he gave a new law of worship, consisting in several institutions and ordinances of worship thereunto belonging. See <580303>Hebrews 3:3-6, and our explanation of that place.
Obedience unto the Lord Christ may be considered with respect unto both these; -- the moral law which he confirmed, and the law of evangelical worship which he gave and appointed. And some few things may be added to clear the nature of it.
1. Obedience unto Christ does not consist merely in doing the things which he requireth. So far the church under the Old Testament was obliged to yield obedience unto Moses; and we are yet so unto the prophets and apostles This is done, or may be so, with respect unto any subordinate directive cause of our obedience, when it is not formally so denominated from his authority. All obedience unto Christ proceeds from an express subjection of our souls and consciences unto him.
2. No religious obedience could be due unto the Lord Christ directly, by the rule and command of the moral law, were he not God by nature also. The reason and foundation of all the obedience required therein is, "I am the Lord thy God; thou shalt have no other gods before me." This contains the formal reason of our religious obedience. The Socinians pretend highly unto obedience to the precepts of Christ; but all obedience unto Christ
184
himself they utterly overthrow. The obedience they pretend unto him, is but obeying God the Father according to his commands; but they take away the foundation of all obedience unto his person, by denying his divine nature. And all religious obedience unto any who is not God by nature, is idolatry. Wherefore, all obedience unto God, due by the moral law, has respect unto the person of Christ, as one God with the Father and Holy Spirit, blessed for ever.
3. There is a peculiar respect unto him in all moral obedience as Mediator
(1.) In that by the supreme authority over the church wherewith he was vested, he has confirmed all the commands of the moral law, giving them new enforcements; whence he calls them his commands. "This," saith he, "is my commandment, That ye love one another;" which yet was the old commandment of the moral law, "Thou shalt love thy neighbor as thyself." Hence the apostle calls it an old and new commandment, 1<620207> John 2:7, 8.
This law was given unto the church under the Old Testament in the hand of a mediator; that is, of Moses, <480319>Galatians 3:19. It had an original power of obliging all mankind unto obedience, from its first institution or prescription in our creation; which it never lost nor abated in. Howbeit the church was obliged to have a respect unto it, as it was given unto them, "ordained by angels in the hand of a mediator." See <390404>Malachi 4:4. Hereon many things hard and difficult did ensue, which we are now freed from. We are not obliged unto the observance of the moral law itself, as given in the hand of that mediator, which gave it the formal reason of a covenant unto that people, and had other statutes and judgments inseparable from it. But the same law continueth still in its original authority and power, which it had from the beginning, to oblige all indispensably unto obedience.
Howbeit, as the Church of Israel, as such, was not obliged unto obedience unto the moral law absolutely considered, but as it was given unto them peculiarly in the hand of a mediator -- that is, of Moses; no more is the Evangelical Church, as such, obliged by the original authority of that law, but as it is confirmed unto us in the hand of our Mediator. This renders all our moral obedience evangelical. For there is no duty of it, but we are obliged to perform it in faith through Christ, on the motives of the love of God in him, of the benefits of his mediation, and the grace we receive by him: whatever is otherwise done by us is not acceptable unto God.
185
They do, therefore, for the most part, but deceive themselves and others, who talk so loudly about moral duties. I know of none that are acceptable unto God, which are not only materially, but formally so, and no more.
If the obligation they own unto them be only the original power of the moral law, or the law of our creation, and they are performed in the strength of that law unto the end of it, they are no way accepted of God. But if they intend the duties which the moral law requireth, proceeding from, and performed by, faith in Christ, upon the grounds of the love of God in him, and grace received from him -- then are they duties purely evangelical. And although the law has never lost, nor ever can lose, its original power of obliging us unto universal obedience, as we are reasonable creatures; yet is our obedience unto it as Christians, as believers, immediately influenced by its confirmation unto the Evangelical church in the hand of our Mediator. For --
(2.) God has given unto the Lord Christ all power in his name, to require this obedience from all that receive the Gospel. Others are left under the original authority of the Law, either as implanted in our natures at their first creation, as are the Gentiles; or as delivered by Moses, and written in tables of stone, as it was with the Jews, <450212>Romans 2:12-15. But as unto them that are called unto the faith of the Gospel, the authority of Christ does immediately affect their minds and consciences. "He feeds" or rules his people
"in the strength of the LORD, in the majesty of the name of the LORD his God," <330504>Micah 5:4.
All the authority and majesty of God is in him and with him; -- so of old, as the great Angel of God's presence, he was in the church in the wilderness with a delegated power, <022320>Exodus 23:20-22:
"Behold, I send an Angel before thee, to keep thee in the way, and to bring thee into the place which I have prepared: beware of him, and obey his voice, provoke him not; for he will not pardon your transgressions: for my name is in him. But if thou shalt indeed obey his voice, and do all that I speak," etc.
The name of God the Father is so in him -- that is, he is so partaker of the same nature with him -- that his voice is the voice of the Father: "If thou
186
obey his voice, and do all that I speak". Nevertheless, he acts herein as the Angel of God, with power and authority delegated from him. So is he still immediately present with the church, requiring obedience in the name and majesty of God.
(3.) All judgment upon and concerning this obedience is committed unto him by the Father: "For the Father judgeth no man," (that is, immediately as the Father,) "but has committed all judgment unto the Son," <430522>John 5:22; He "has given him authority to execute judgment, because he is the Son of man," verse 27. And his judgment is the judgment of God; for the Father, who judgeth none immediately in his own person, judgeth all in him, 1<600117> Peter 1:17:
"If ye call on the Father, who without respect of persons judgeth according to every man's work."
He does so in and by the Son, unto whom all judgment is committed. And unto him are we to have regard in all our obedience, unto whom we must give our account concerning it, and by whom we are and must be finally judged upon it. To this purpose speaks the apostle, <451410>Romans 14:10-12,
"We shall all stand before the judgment seat of Christ For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall conferee to God. So then every one of us shall glee account of himself to God."
He proveth that we shall all stand before the judgment-seat of Christ, or be judged by him, by a testimony of Scripture that we shall be also judged by God himself, and give an account of ourselves unto him. And as this does undeniably prove and confirm the divine nature of Christ, without the faith whereof there is neither cogency in the apostle's testimony nor force in his arguing; so he declares that God judgeth us only in and by him. In this regard of our moral obedience unto Christ lies the way whereby God will be gloried.
Secondly, All things are yet more plain with respect unto institutions of divine worship. The appointment of all divine ordinances under the New Testament was his especial province and work, as the Son and Lord over his own house; and obedience unto him in the observance of them is that which he gives in especial charge unto all his disciples, <402818>Matthew 28:18-
187
20 And it is nothing but a loss of that subjection of soul and conscience unto him which is indispensably required of all believers, that has set the minds of so many at liberty to do and observe in divine worship what they please, without any regard unto his institutions. It is otherwise with respect unto moral duties; for the things of the moral law have an obligation on our consciences antecedent unto the enforcement of them by the authority of Christ, and there hold us fast. But as unto things of the latter sort, our consciences can no way be affected with a sense of them, or a necessity of obedience in them, but by the sole and immediate authority of Christ himself. If a sense hereof be lost in our minds, we shall not abide in the observance of his commands.
188
CHAPTER 12
THE ESPECIAL PRINCIPLE OF OBEDIENCE UNTO THE PERSON OF CHRIST; WHICH IS LOVE -- ITS TRUTH AND REALITY VINDICATED.
That which does enliven and animate the obedience whereof we have discoursed, is love. This himself makes the foundation of all that is acceptable unto him. "If," saith he, "ye love me, keep my commandments," <431415>John 14:15. As he distinguisheth between love and obedience, so he asserts the former as the foundation of the latter. He accepts of no obedience unto his commands that does not proceed from love unto his person. That is no love which is not fruitful in obedience; and that is no obedience which proceeds not from love. So he expresseth on both sides: "If a man love me, he will keep my words;" and, "He that loveth me not keepeth not my sayings," Verses 23, 24.
In the Old Testament the love of God was the life and substance of all obedience. "Thou shalt love the Lord thy God with all thy heart, with all thy soul, thy mind and strength," was the sum of the law. This includes in it all obedience, and, where it is genuine, will produce all the fruits of it; and where it was not, no multiplication of duties was accepted with him. But this in general we do not now treat of.
That the person of Christ is the especial object of this divine love, which is the fire that kindles the sacrifice of our obedience unto him -- his is that alone which at present I design to demonstrate.
The apostle has recorded a very severe denunciation of divine wrath against all that love him not:
"If any man love not the Lord Jesus Christ, let him be Anathema Maranatha," 1<461622> Corinthians 16:22.
And what was added unto the curse of the Law we may add unto this of the Gospel: "And all the people shall say, Amen," <052726>Deut. 27:26. And, on the other hand, he prays for grace on all that "love him in sincerity," <490624>Ephesians 6:24. Wherefore, none who desire to retain the name of
189
Christian, can deny, in words at least, but that we ought, with all our hearts, to love the Lord Jesus Christ.
I do not so distinguish love from obedience as though it were not itself a part, yea, the chiefest part, of our obedience. So is faith also; yet is it constantly distinguished from obedience, properly so called. This alone is that which I shall demonstrate -- namely, that there is, and ought to be, in all believers, a divine, gracious love unto the person of Christ, immediately fixed on him, whereby they are excited unto, and acted in, all their obedience unto his authority. Had it been only pleaded, that many who pretend love unto Christ do yet evidence that they love him not, it is that which the Scripture testifieth, and continual experience does proclaim. If an application of this charge had been made unto them whose sincerity in their profession of love unto him can be no way evidenced, it ought to be born with patience, amongst other reproaches of the same kind that are cast upon them. And some things are to be premised unto the confirmation of our assertion.
1. It is granted that there may be a false pretense of love unto Christ; and as this pretense is ruinous unto the souls of them in whom it is, so it ofttimes renders them prejudicial and troublesome unto others. There ever were, and probably ever will be, hypocrites in the church and a false pretense of love is of the essential form of hypocrisy. The first great act of hypocrisy, with respect unto Christ, was treachery, veiled with a double pretense of love. He cried, "Hail, Master! and kissed him," who betrayed him. His words and actions proclaimed love, but deceit and treachery were in his heart. Hence the apostle prays for grace on them who love the Lord Jesus "enj ajfqarsia> "| -- without dissimulation or doubling, without pretenses and aims at other ends, without a mixture of corrupt affections; that is, in sincerity, <490624>Ephesians 6:24. It was prophesied of him, that many who were strangers unto his grace should lie unto him, <191844>Psalm 18:44, "yl]Awvj}ky] rk;ne yneB]" -- feignedly submit, or yield feigned obedience unto him. So is it with them who profess love unto him, yet are enemies of his cross,
"whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things," <500318>Philippians 3:18, 19.
190
All that are called Christians in the world, do, by owning that denomination, profess a love unto Jesus Christ; but greater enemies, greater haters of him, he has not among the children of men, than many of them are. This falsely pretended love is worse than avowed hatred; neither will the pretense of it stand men in stead at the last day. No other answer will be given unto the plea of it, be it in whom it will, but "Depart from me, I never knew you, ye workers of iniquity." Whereas, therefore, he himself has prescribed this rule unto all who would be esteemed his disciples, "If ye love me, keep my commandments," we may safely conclude, all who live in a neglect of his commands, whatever they pretend or profess, they love him not. And the satisfaction which men, through much darkness, and many corrupt prejudices, have attained unto in the profession of Christian religion, without an internal, sincere love unto Christ himself, is that which ruins religion and their own souls.
2. As there is a false pretense of love unto Christ, so there is, or may be, a false love unto him also. The persons in whom it is may in some measure be sincere, and yet their love unto Christ may not be pure, nor sincere -- such as answers the principles and rules of the gospel; and as many deceive others, so some deceive themselves in this matter. They may think that they love Christ, but indeed do not so; and this I shall manifest in some few instances.
(1.) That love is not sincere and incorrupt which proceedeth not from -- which is not a fruit of faith Those who do not first really believe on Christ, can never sincerely love him. It is faith alone that worketh by love towards Christ and all his saints. If, therefore, any do not believe with that faith which unites them unto Christ, which within purifies the heart, and is outwardly effectual in duties of obedience, whatever they may persuade themselves concerning love unto Christ, it is but a vain delusion. Where the faith of men is dead, their love will not be living and sincere.
(2.) That love is not so which ariseth from false ideas and representations that men make of Christ, or have made of him in their minds. Men may draw images in their minds of what they most fancy, and then dote upon them. So some think of Christ only as a glorious person exalted in heaven at the right hand of God, without farther apprehensions of his natures and offices. So the Roman missionaries represented him unto some of the
191
Indians -- concealing from them his cross and sufferings. But every false notion concerning his person or his grace -- what he is, has done, or doth -- corrupts the love that is pretended unto him. Shall we think that they love Christ by whom his divine nature is denied or that those do so who disbelieve the reality of his human nature? Or those by whom the union of both in the same person is rejected? There cannot be true evangelical love unto a false Christ, such as these imaginations do fancy.
(3.) So is that love which is not in all things -- as to causes, motives, measures, and ends regulated by the Scripture. This alone gives us the nature, rules, and bounds of sincere spiritual love. We are no more to love Christ, than to fear and worship him, according unto our own imaginations. From the Scripture are we to derive all the principles and motives of our love. If either the acts or effects of it will not endure a trial thereby, they are false and counterfeit; and many such have been pretended unto, as we shall see immediately.
(4.) That is so, unquestionably, which fixeth itself on undue objects, which, whatever is pretended, are neither Christ nor means of conveying our love unto him. Such is all that love which the Romanists express in their devotion unto images, as they fancy, of Christ; crucifixes, pretended relics of his cross, and the nails that pierced him, with the like superstitious representations of him, and what they suppose he is concerned in. For although they express their devotion with great appearance of ardent affections, under all outward signs of them -- in adorations, kissings, prostrations, with sighs and tears; yet all this while it is not Christ which they thus cleave unto, but a cloud of their own imaginations, wherewith their carnal minds are pleased and affected. That is no God which a man hews out of a tree, though he form it for that end, though he falls down unto it and worshippeth it, and prayeth unto it, and saith, "Deliver me, for thou art my God," <234417>Isaiah 44:17. The authors of this superstition, whereby the love of innumerable poor souls is depraved and abused, do first frame in their minds what they suppose may solicit or draw out the natural and carnal affections of men unto it, and then outwardly represent it as an object for them. Wherefore some of their representations of him are glorious, and some of them dolorous, escorting as they aim to excite affections in carnal minds. But, as I said, these things are not Christ, nor is he any way concerned in them.
192
(5.) I acknowledge there have been great pretenses of such a love unto Christ as cannot be justified. Such is that which some of the devotionists of the Roman Church have endeavored rather to express out of their fancy than declare out of their experience. Raptures, ecstasies, self-annihilations, immediate adhesions and enjoyments, without any act of the understanding, and with a multitude of other swelling words of vanity, they labor to set off what they fancy to be divine love. But there wants not evidences of truth sufficient to defeat these pretenses, be they ever so specious or glorious. For --
[1.] As it is by them described, it exceedeth all Scripture precedents. For men to assume unto themselves an apprehension that they love Christ in another manner and kind, in a higher degree at least, and thence to enjoy more intimacy with him, more love from him, than did any of the apostles -- John, or Paul, or Peter, or any other of those holy ones whose love unto him is recorded in the Scripture -- is intolerable vanity and presumption. But no such things as these devotees pretend unto are mentioned, or in the least intimated concerning them, and their love to their Lord and Master. No man will pretend unto more love than they had, but such as have none at all.
[2.] It is no way directed, warranted, approved, by any command, promise, or rule of the Scripture. As it is without precedent, so it is without precept. And hereby, whether we will or no, all our graces and duties must be tried, as unto any acceptation with God. Whatever pretends to exceed the direction of the Word may safely be rejected -- cannot safely be admitted. Whatever enthusiasms or pretended inspirations may be pleaded for the singular practice of what is prescribed in the Scripture, yet none can be allowed for an approved principle of what is not so prescribed. Whatever exceeds the bounds thereof is resolved into the testimony of every distempered imagination. Nor will it avail that these things amongst them are submitted unto the judgment of the church. For the church has no rule to judge by but the Scripture; and it can pass but one judgment of what is not warranted thereby -- namely, that it is to be rejected.
[3.] As it is described by those who applaud it, it is not suited unto the sober, sedate actings of the rational faculties of our souls. For whereas all
193
that God requireth of us, is that we love him with all our souls and all our minds, these men cry up a divine love by an immediate adhesion of the will and the affections unto God, without any actings of the mind and understanding at all. Love, indeed, is the regular acting of our whole souls, by all their faculties and rational powers, in an adherence unto God. But these men have fancied a divine love for them whom they would admire and extol, which disturbs all their regular acting, and renders them of little or no use in that which, without their due exercise, is nothing but fancy. And hence it is that, under pretense of this love, sundry persons among them -- yea, all that have pretended unto it -- have fallen into such ridiculous excesses and open delusions as sufficiently discover the vanity of the love itself pretended by them.
Wherefore we plead for no other love unto the person of Christ but what the Scripture warrants as unto its nature; what the gospel requireth of us as our duty; what the natural faculties of our minds are suited unto and given us for; what they are enabled unto by grace; and without which in some degree of sincerity, no man can yield acceptable obedience unto him.
These things being premised, that which we assert is, that there is, and ought to be, in all believers, a religious, gracious love unto the person of Christ, distinct from, and the reason of, their obedience unto his commands; -- that is, it is distinct from all other commands; but is also itself commanded and required of us in a way of duty.
That there is in the church such a love unto the person of Christ, the Scripture testifies, both in the precepts it gives for it and the examples of it. And all those who truly believe cannot apprehend that they understand any thing of faith, or love of Christ, or themselves, by whom it is called in question. If, therefore, I should enlarge on this subject, a great part of the doctrine of the Scripture from first to last must be represented and a transcript of the hearts of believers, wherein this love is seated and prevalent, be made, according to our ability. And there is no subject that I could more willingly enlarge upon.
But I must at present contract myself, in compliance with my design. Two things only I shall demonstrate
1. That the person of Christ is the object of divine love;
194
2. What is the nature of that love in us; what are the grounds of it, and the motives unto it, in them that do believe.
In reference unto the first of these, the ensuing position shall be the subject of the remainder of this chapter.
The person of Christ is the principal object of the love of God, and of the whole creation participant of his image. The reason why I thus extend the assertion will appear in the declaration of it.
(1.) No small part of the eternal blessedness of the holy God consisteth in the mutual love of the Father and the Son, by the Spirit. As he is the onlybegotten of the Father, he is the first, necessary, adequate, complete object of the whole love of the Father. Hence he says of himself, that from eternity he was "by him, as one brought up with him: and was daily his delight, rejoicing always before him," <200830>Proverbs 8:30 -- which place was opened before. In him was the ineffable, eternal, unchangeable delight and complacency of the Father, as the full object of his love. The same is expressed in that description of him, <430118>John 1:18, "The only-begotten Son, who is in the bosom of the Father." His being the only-begotten Son declares his eternal relation unto the person of the Father, of whom he was begotten in the entire communication of the whole divine nature. Hereon he is in the bosom of the Father -- in the eternal embraces of his love, as his only-begotten Son. The Father loves, and cannot but love, his own nature and essential image in him.
Herein originally is God love: "For God is love," 1<620408> John 4:8. This is the fountain and prototype of all love, as being eternal and necessary. All other acts of love are in God but emanations from hence, and effects of it. As he does good because he is good, so he loveth because he is love. He is love eternally and necessarily in this love of the Son; and all other workings of love are but acts of his will, whereby somewhat of it is outwardly expressed. And all love in the creation was introduced from this fountain, to give a shadow and resemblance of it.
Love is that which contemplative men have always almost adored. Many things have they spoken to evince it to be the light, life, lustre and glory of the whole creation. But the original and pattern of it was always hid from the wisest philosophers of old. Something they reached after about God's
195
love unto himself, with rest and complacency in his own infinite excellencies; but of this ineffable mutual love of the Father and the Son, both in and by that Spirit which proceeds from them both, they had neither apprehension nor conjecture. Yet, as herein does the principal part (if we may so speak) of the blessedness of the holy God consist, so is it the only fountain and prototype of all that is truly called love; -- a blessing and glory which the creation had never been made partaker of, but only to express, according to the capacity of their several natures, this infinite and eternal love of God! For God's love of himself -- which is natural and necessary unto the Divine Being -- consists in the mutual complacency of the Father and the Son by the Spirit. And it was to express himself, that God made any thing without himself. He made the heavens and the earth to express his being, goodness, and power. He created man "in his own image," to express his holiness and righteousness; and he implanted love in our natures to express this eternal mutual love of the holy persons of the Trinity. But we must leave it under the veil of infinite incomprehensibleness; though admiration and adoration of it be not without the highest spiritual satisfaction.
Again, he is the peculiar object of the love of the Father, of the love of God, as he is incarnate -- as he has taken on him, and has now discharged, the work of mediation, or continues in the discharge of it; that is, the person of Christ, as God-man, is the peculiar object of the divine love of the Father. The person of Christ in his divine nature is the adequate object of that love of the Father which is "ad intra" -- a natural necessary act of the divine essence in its distinct personal existence; and the person of Christ as incarnate, as clothed with human nature, is the first and full object of the love of the Father in those acts of it which are "ad extra", or are towards anything without himself. So he declares himself in the prospect of his future incarnation and work,
"Behold my servant, whom I uphold; mine elect, in whom my soul delighteth," <234201>Isaiah 42:1.
The delight of the soul of God, his rest and complacency -- which are the great effects of love -- are in the Lord Christ, as his elect and servant in the work of mediation. And the testimony hereof he renewed twice from heaven afterwards, <400317>Matthew 3:17, "Lo, a voice from heaven, saying,
196
This is my beloved Son, in whom I am well pleased;" as it is again repeated, <401705>Matthew 17:5. All things are disposed to give a due sense unto us of this love of God unto him. The testimony concerning it is twice repeated in the same words from heaven. And the words of it are emphatical unto the utmost of our comprehension: "My Son, my servant, mine elect, my beloved Son, in whom I rest, in whom I delight, and am well pleased." It is the will of God to leave upon our hearts a sense of this love unto Christ; for his voice came from heaven, not for his sake, who was always filled with a sense of this divine love, but for ours, that we might believe it.
This he pleaded as the foundation of all the trust reposed in him, and all the power committed unto him.
"The Father loveth the Son, and has given all things into his hand," <430335>John 3:35.
"The Father loveth the Son, and showeth him all things that himself does," <430520>John 5:20.
And the sense or due apprehension of it is the foundation of Christian religion. Hence he prays that we may know that God has loved him, <431723>John 17:23, 26.
In this sense, the person of Christ is the "prooton dektikon" -- the first recipient subject of all that divine love which extends itself unto the church. It is all, the whole of it, in the first place fixed upon him, and by and through him is communicated unto the church. Whatever it receives in grace and glory, it is but the streams of this fountain -- love unto himself. So he prays for all his disciples,
"that the love," saith he, "wherewith thou hast loved me may be in them, and I in them," <431726>John 17:26.
They can be partakers of no other love, neither in itself nor in its fruits, but that alone wherewith the Father first loved him. He loveth him for us all, and us no otherwise but as in him. He makes us "accepted in the Beloved," <490106>Ephesians 1:6. He is the Beloved of the Father "kat' exj ochn> "; as in all things he was to have the preeminence, <510118>Colossians 1:18. The love of the body is derived unto it from the love unto the Head;
197
and in the love of him does God love the whole church, and no otherwise. He loves none but as united unto him, and participant of his nature.
Wherefore the love of the Father unto the Son, as the only begotten, and the essential image of his person, wherein the ineffable delight of the divine nature does consist, was the fountain and cause of all love in the creation, by an act of the will of God for its representation. And the love of God the Father unto the person of Christ as incarnate, being the first adequate object of divine love wherein there is anything "ad extra," is the fountain and especial cause of all gracious love towards us and in us. And our love unto Christ being the only outward expression and representation of this love of the Father unto him, therein consists the principal part of our renovation into his image. Nothing renders us so like unto God as our love unto Jesus Christ, for he is the principal object of his love, -- in him does his soul rest -- in him is he always well pleased. Wherever this is wanting, whatever there may be besides, there is nothing of the image of God. He that loves not Jesus Christ, let him be Anathema Maranatha; for he is unlike unto God, -- his canal mind is enmity against God.
(2.) Among those who are in the image of God, the angels above are of the first consideration. We are, indeed, as yet much in the dark unto the things that are "within the veil." They are above us as unto our present capacity, and hid from us as unto our present state; but there is enough in the Scripture to manifest the adhesion of angels unto the person of Christ by divine love. For love proceeding from sight is the life of the church above; as love proceeding from faith is the life of the church below. And this life the angels themselves do live. For --
[1.] They were all, unto their inexpressible present advantage and security for the future, brought into that recovery and recapitulation of all things which God has made in him. He has "gathered together in one all things in Christ, both which are in heaven, and which are on earth, even in him," <490110>Ephesians 1:10. The things in heaven, and things on earth -- angels above, and men below -- were originally united in the love of God. God's love unto them, whence springs their mutual love between themselves, was a bond of union between them, rendering them one complete family of God in heaven and earth, as it is called, <490315>Ephesians 3:15. On the entrance of sin, whereby mankind forfeited their interest in the love of God, and lost
198
all love unto him, or anything for him, this union was utterly dissolved, and mutual enmity came into the place of its principle in love. God is pleased to gather up these divided parts of his family into one -- in one head, which is Christ Jesus. And as there is hereby a union established again between angels and the church in love, so their adherence unto the head, the center, life, and spring of this union, is by love, and no otherwise. It is not faith, but love, that is the bond of this union between Christ and them; and herein no small part of their blessedness and glory in heaven does consist.
[2.] That worship, adoration, service, and obedience, which they yield unto him, are all in like manner animated with love and delight. In love they cleave unto him, in love they worship and serve him. They had a command to worship him on his nativity, <580106>Hebrews 1:6; and they did it with joy, exultation, and praises -- all effects of love and delight -- <420213>Luke 2:13, 14. And as they continue about the throne of God, they say, with a loud voice,
"Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing," <660512>Revelation 5:12.
Their continual ascription of glory and praise unto him is an effect of reverential love and delight; and from thence also is their concernment in his gospel and grace, <490309>Ephesians 3:9, 10; 1<600112> Peter 1:12. Nor without this love in the highest degree can it be conceived how they should be blessed and happy in their continual employment. For they are "all ministering spirits, sent forth to minister for the heirs of salvation," <580114>Hebrews 1:14. Were they not acted herein by their fervent love unto Christ, they could have no delight in their own ministry.
We have not, we cannot have, in this world, a full comprehension of the nature of angelical love. Our notions are but dark and uncertain, in things whereof we can have no experience. Wherefore, we cannot have here a clear intuition into the nature of the love of spirits, whilst our own is mixed with what derives from the acting of the animal spirits of our bodies also. But the blessedness of angels does not consist in the endowments of their nature -- that they are great in power, light, knowledge, and wisdom; for, notwithstanding these things, many of them became devils. But the
199
excellency and blessedness of the angelical state consist in these two things: --
1st, That they are disposed, and able constantly, inseparably, universally, uninterruptedly, to cleave unto God in love. And as they do so unto God, so they do unto the person of Christ; and through him, as their head, unto God, even the Father.
2ndly, Add hereunto that gracious reflex sense which they have of the glory, dignity, eternal sweetness, and satisfaction, which arise from hence, and we have the sum of angelical blessedness.
(3.) The church of mankind is the other part of the rational creation whereon the image of God is renewed. Love unto the person of Christ, proceeding from faith, is their life, their joy, and glory.
It was so unto the church under the Old Testament. The whole Book of Canticles is designed to no other purpose, but variously to shadow forth, to insinuate and represent, the mutual love of Christ and the church. Blessed is he who understands the sayings of that book, and has the experience of them in his heart. The 45th Psalm, among others, is designed unto the same purpose. All the glorious descriptions which are given of his person in the residue of the prophets, were only means to excite love unto him, and desires after him. Hence is he called "µywOGh1AjK; tD1m]j,", <370207>Haggai 2:7, "The Desire of all nations" -- he alone who is desirable unto, and the only beloved of the church gathered out of all nations.
The clear revelation of the person of Christ, so as to render him the direct object of our love, with the causes and reasons of it, is one of the most eminent privileges of the New Testament. And it is variously attested in precepts, promises, instances, and solemn approbations.
Wherever he supposeth or requireth this love in any of his disciples, it is not only as their duty, as that which they were obliged unto by the precepts of the Gospel, but as that without which no other duty whatever is accepted by him. "If," saith he "ye love me, keep my commandments," <431415>John 14:15. He so requires love unto himself, as not to expect or approve of any obedience unto his commands without it. It is a great and blessed duty to feed the sheep and lambs of Christ; yet will not he accept of it unless it proceeds out of love unto his person. "Simon, son of Jonas,
200
lovest thou me? Feed my lambs," <432115>John 21:15-17. Three times did he repeat the same words to him who had failed in his love towards him, by denying him thrice. Without this love unto him, he requires of none to feed his sheep, nor will accept of what they pretend to do therein. It were a blessed thing, if a due apprehension hereof did always abide with them that are called unto that work.
Hereunto does he annex those blessed promises which comprise the whole of our peace, safety, and consolation in this world.
"He," saith he, "that loveth me, shall be loved of my Father, and I will love him, and manifest myself unto him," <431421>John 14:21;
and verse 23, "My Father will love him, and we will come unto him, and make our abode with him." What heart can conceive, what tongue can express, the glory of these promises, or the least part of the grace that is contained in them? Who can conceive aright of the divine condescension, love, and grace that are expressed in them? How little a portion is it that we know of God in these things! But if we value them not, if we labor not for an experience of them according unto our measure, we have neither lot nor portion in the gospel. The presence and abode of God with us as a Father, manifesting himself to be such unto us, in the infallible pledges and assurances of our adoption -- the presence of Christ with us, revealing himself unto us, with all those ineffable mercies wherewith these things are accompanied -- are all contained in them. And these promises are peculiarly given unto them that love the person of Christ, and in the exercise of love towards him.
Hereunto are designed the Gospel Gerizim and Ebal -- the denunciation of blessings and curses. As blessings are declared to be their portion "who love the Lord Jesus in sincerity," <490624>Ephesians 6:24, -- so those who love him not, have the substance of all curses denounced against them, even "Anathema Maranatha," 1<461622> Corinthians 16:22. So far shall such persons be, whatever they may profess of outward obedience unto the Gospel, from any blessed interest in the promises of it, as that they are justly liable unto final excision from the church in this world, and eternal malediction in that which is to come.
201
It is evident, therefore, that the love of the church of believers unto the person of Christ is not a distempered fancy, not a deluding imagination, as some have blasphemed; but that which the nature of their relation unto him makes necessary -- that wherein they express their renovation into the image of God -- that which the Scripture indispensably requires of them, and whereon all their spiritual comfort do depend. These things being spoken in general, the particular nature, effects, operations, and motives of this divine love, must now be farther inquired into.
202
CHAPTER 13
THE NATURE, OPERATIONS, AND CAUSES OF DIVINE LOVE, AS IT RESPECTS THE PERSON OF CHRIST
That we may the better understand that love unto the person of Christ which we plead for, some things must be premised concerning the nature of divine love in general; and thereon its application unto the particular acting and exercise of it which we inquire into will be plain and easy.
God has endowed our nature with a faculty and ability of fixing our love upon himself. Many can understand nothing of love but the adherence of their minds and souls unto things visible and sensible, capable of a present natural enjoyment. For things unseen, especially such as are eternal and infinite, they suppose they have a veneration, a religious respect, a devout adoration; but how they should love them, they cannot understand. And the apostle does grant that there is a greater difficulty in loving things that cannot be seen, than in loving those which are always visibly present unto us, 1<620420> John 4:20. Howbeit, this divine love has a more fixed station and prevalence in the minds of men than any other kind of love whatever. For --
1. The principal end why God endued our natures with that great and ruling affection, that has the most eminent and peculiar power and interest in our souls, was, in the first place, that it might be fixed on himself -- that it might be the instrument of our adherence unto him. He did not create this affection in us, that we might be able by it to cast ourselves into the embraces of things natural and sensual. No affection has such power in the soul to cause it to cleave unto its object, and to work it into a conformity unto it. Most other affections are transient in their operations, and work by a transport of nature -- as anger, joy, fear, and the like; but love is capable of a constant exercise, is a spring unto all other affections, and unites the soul with an efficacy not easy to be expressed unto its object. And shall we think that God, who made all things for himself, did create this ruling affection in and with our natures, merely that we might be able to turn from him, and cleave unto other things with a power and faculty above any we have of adherence unto him? Wherefore, at our first creation,
203
and in our primitive condition, love was the very soul and quickening principle of the life of God; and on our adherence unto him thereby the continuance of our relation unto him did depend. The law, rule, and measure of it was, "Thou shalt love the Lord thy God with all thy heart, and all thy soul." For this end did God create this affection in us. Not only our persons in their nature and being, but in all their powers and faculties, were fitted and prepared unto this end, of living unto God, and coming unto the enjoyment of him. And all their exercise on created objects was to be directed unto this end. Wherefore, the placing of our love on anything before God, or above him is a formal expression of our apostasy from him.
2. Divine excellencies are a proper, adequate object of our love. The will, indeed, can adhere unto nothing in love, but what the understanding apprehends as unto its truth and being; but it is not necessary that the understanding do fully comprehend the whole nature of that which the will does so adhere unto. Where a discovery is made unto and by the mind of real goodness and amiableness, the will there can close with its affections. And these are apprehended as absolutely the most perfect in the divine nature and holy properties of it. Whereas, therefore, not only that which is the proper object of love is in the divine excellencies, but it is there only perfectly and absolutely, without the mixture of anything that should give it an alloy, as there is in all creatures, they are the most suitable and adequate object of our love.
There is no greater discovery of the depravation of our natures by sin and degeneracy of our wills from their original rectitude, than that -- whereas we are so prone to the love of other things, and therein do seek for satisfaction unto our souls where it is not to be obtained -- it is so hard and difficult to raise our hearts unto the love of God. Were it not for that depravation, he would always appear as the only suitable and satisfactory object unto our affections.
3. The especial object of divine, gracious love, is the divine goodness. "How great is his goodness, how great is his beauty!" <380917>Zechariah 9:17. Nothing is amiable or a proper object of love, but what is good, and as it is so. Hence divine goodness, which is infinite, hath an absolutely perfect amiableness accompanying it. Because his goodness is inexpressible, his beauty is so. "How great is his goodness, how great is his beauty?" Hence
204
are we called to give thanks unto the Lord, and to rejoice in him -- which are the effects of love -- because he is good, <19A601>Psalm 106:1; 136:1.
Neither is divine goodness the especial object of our love as absolutely considered; but we have a respect unto it as comprehensive of all that mercy, grace, and bounty, which are suited to give us the best relief in our present condition and an eternal future reward. Infinite goodness, exerting itself in all that mercy, grace, faithfullness, and bounty, which are needful unto our relief and blessedness in our present condition, is the proper object of our love. Whereas, therefore, this is done only in Christ, there can be no true love of the divine goodness, but in and through him alone.
The goodness of God, as a creator, preserver, and rewarder, was a sufficient, yea, the adequate object of all love antecedently unto the entrance of sin and misery. In them, in God under those considerations, might the soul of man find full satisfaction as unto its present and future blessedness. But since the passing of sin, misery, and death upon us, our love can find no amiableness in any goodness -- no rest, complacency, and satisfaction in any -- but what is effectual in that grace and mercy by Christ, which we stand in need of for our present recovery and future reward. Nor does God require of us that we should love him otherwise but as he "is in Christ reconciling the world unto himself." So the apostle fully declares it:
"In this was manifested the love of God towards us, because that God sent his only-begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins. And we have known and believed the love that God has to us. God is love; and he that dwelleth in love dwelleth in God, and God in him," 1<620409> John 4:9, 10, 16.
God is love, of a nature infinitely good and gracious, so as to be the only object of all divine love. But this love can no way be known, or be so manifested unto us, as that we may and ought to love him, but by his love in Christ, his sending of him and loving us in him. Before this, without this, we do not, we cannot love God. For "herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins." This is the cause, the spring and fountain, of all our love to him.
205
They are but empty notions and imaginations, which some speculative persons please themselves withal, about love unto the divine goodness absolutely considered. For however infinitely amiable it may be in itself, it is not so really unto them, it is not suited unto their state and condition, without the consideration of the communications of it unto us in Christ.
4. These things being premised, we may consider the especial nature of this divine love, although I acknowledge that the least part of what believers have an experience of in their own souls can be expressed at least by me. Some few things I shall mention, which may give us a shadow of it, but not the express image of the thing itself.
(1.) Desire of union and enjoyment is the first vital act of this love. The soul, upon the discovery of the excellencies of God, earnestly desires to be united unto them -- to be brought near unto that enjoyment of them whereof it is capable, and wherein alone it can find rest and satisfaction. This is essential unto all love; it unites the mind unto its object, and rests not but in enjoyment. God's love unto us ariseth out of the overflowing of his own immense goodness, whereof he will communicate the fruits and effects unto us. God is love; and herein is love, not that we loved God, but that he loved us, and sent his only-begotten Son. Yet also does this love of God tend to the bringing of us unto him, not that he may enjoy us, but that he may be enjoyed by us. This answers the desire of enjoyment in us, Job<181415> 14:15: "Thou shalt call me;" (that is, out of the dust at the last day;) "thou wilt have a desire to the work of thine hands." God's love will not rest, until it has brought us unto himself. But our love unto God ariseth from a sense of our own wants -- our insufficiency to come unto rest in ourselves, or to attain unto blessedness by our own endeavors. In this state, seeing all in God, and expecting all from the suitableness of his excellencies unto our rest and satisfaction, our souls cleave unto him, with a desire of the nearest union whereof our natures are capable. We are made for him, and cannot rest until we come unto him.
Our goodness extends not unto God; we cannot profit him by any thing that we are, or can do. Wherefore, his love unto us has not respect originally unto any good in ourselves, but is a gracious, free act of his own. He does good for no other reason but because he is good. Nor can his infinite perfections take any cause for their original actings without
206
himself. He wants nothing that he would supply by the enjoyment of us. But we have indigence in ourselves to cause our love to seek an object without ourselves. And so his goodness -- with the mercy, grace, and bounty included therein -- is the cause, reason, and object of our love. We love them for themselves; and because we are wanting and indigent, we love them with a desire of union and enjoyment -- wherein we find that our satisfaction and blessedness does consist. Love in general unites the mind unto the object -- the person loving unto the thing or person beloved. So is it expressed in an instance of human, temporary, changeable love, namely, that of Jonathan to David. His soul "was knit with the soul of David, and he loved him as his own soul," 1<091801> Samuel 18:1. Love had so effectually united them, as that the soul of David was as his own. Hence are those expressions of this divine love, by "cleaving unto God, following hard after him, thirsting, panting after him," with the like intimations of the most earnest endeavors of our nature after union and enjoyment.
When the soul has a view by faith (which nothing else can give it) of the goodness of God as manifested in Christ -- that is of the essential excellencies of his nature as exerting themselves in him -- it reacheth after him with its most earnest embraces, and is restless until it comes unto perfect fruition. It sees in God the fountain of life, and would drink of the "river of his pleasures," <193608>Psalm 36:8, 9 -- that in his
"presence is fullness of joy, and at his right hand are pleasures for evermore," <191611>Psalm 16:11.
It longs and pants to drink of that fountain -- to bathe itself in that river of pleasures; and wherein it comes short of present enjoyment, it lives in hopes that when we "awake, it shall be satisfied with his likeness," <191715>Psalm 17:15. There is nothing grievous unto a soul filled with this love, but what keeps it from the full enjoyment of these excellencies of God. What does so naturally and necessarily, it groans under. Such is our present state in the body, wherein, in some sense, we are "absent from the Lord," 2<470504> Corinthians 5:4, 8, 9. And what does so morally, in the deviations of its will and affections, as sin -- it hates and abhors and loathes itself for. Under the conduct of this love, the whole tendency of the soul is unto the enjoyment of God; -- it would be lost in itself, and found in him, -- nothing in itself, and all in him. Absolute complacency
207
herein -- that God is what he is, that he should be what he is, and nothing else, and that as such we may be united unto him, and enjoy Him according to the capacity of our natures is the life of divine love.
(2.) It is a love of assimilation. It contains in it a desire and intense endeavor to be like unto God, according unto our capacity and measure. The soul sees all goodness, and consequently all that is amiable and lovely, in God -- the want of all which it finds in itself. The fruition of his goodness is that which it longs for as its utmost end, and conformity unto it as the means thereof. There is no man who loves not God sincerely, but indeed he would have him to be somewhat that he is not, that he might be the more like unto him. This such persons are pleased withal whilst they can fancy it in any thing, <195021>Psalm 50:21. They that love him, would have him be all that he is -- as he is, and nothing else; and would be themselves like unto him. And as love has this tendency, and is that which gives disquietment unto the soul when and wherein we are unlike unto God, so it stirs up constant endeavors after assimilation unto him, and has a principal efficacy unto that end. Love is the principle that actually assimilates and conforms us unto God, as faith is the principle which originally disposeth thereunto. In our renovation into the image of God, the transforming power is radically seated in faith, but acts itself by love. Love proceeding from faith gradually changeth the soul into the likeness of God; and the more it is in exercise, the more is that change effected.
To labor after conformity unto God by outward actions only, is to make an image of the living God, hewed out of the stock of a dead tree. It is from this vital principle of love that we are not forced into it as by engines, but naturally grow up into the likeness and image of God. For when it is duly affected with the excellencies of God in Christ, it fills the mind with thoughts and contemplations on them, and excites all the affections unto a delight in them. And where the soul acts itself constantly in the mind's contemplation, and the delight of the affections, it will produce assimilation unto the object of them. To love God is the only way and means to be like unto him.
(3.) It is a love of complacency, and therein of benevolence. Upon that view which we have by spiritual light and faith of the divine goodness, exerting itself in the way before described, our souls do approve of all that
208
is in God, applaud it, adore it, and acquiesce in it. Hence two great duties do arise, and hereon do they depend. First, Joyful ascriptions of glory and honor unto God. All praise and thanksgiving, all blessing, all assignation of glory unto him, because of his excellencies and perfections, do arise from our satisfactory complacence in them. The righteous "rejoice in the Lord, and give thanks at the remembrance of his holiness," <199712>Psalm 97:12. They are so pleased and satisfied at the remembrance of God's holiness, that it fills their hearts with joy and causeth them to break forth in praises. Praise is nothing but an outward expression of the inward complacency of our hearts in the divine perfections and their operations. And, secondly, Love herein acts itself by benevolence, as the constant inclination of the mind unto all things wherein the glory of God is concerned. It wills all the things wherein the name of God may be sanctified, his praises made glorious, and his will done on earth as it is in heaven. As God says of his own love unto us, that "he will rest in his love, he will joy over us [thee] with singing," <360317>Zephaniah 3:17 -- as having the greatest complacency in it, rejoicing over us with his "whole heart and his whole soul," <243241>Jeremiah 32:41; -- so, according unto our measure, do we by love rest in the glorious excellencies of God, rejoicing in them with our whole hearts and our whole souls.
(4.) This divine love is a love of friendship. The communion which we have with God therein is so intimate, and accompanied with such spiritual boldness, as gives it that denomination. So Abraham was called "The friend of God," <234108>Isaiah 41:8; <590223>James 2:23. And because of that mutual trust which is between friends, "the secret of the Lord is with them that fear him, and he will show them his covenant," <192514>Psalm 25:14. For, as our Savior teacheth us, "servants" that is, those who are so, and no more -- "know not what their Lord does;" he rules them, commands them, or requires obedience from them; but as unto his secret -- his design and purpose, his counsel and love -- they know nothing of it. But saith he unto his disciples,
"I have called you friends, for all things that I have heard of my Father I have made known unto you," <431515>John 15:15.
He proves them to be rightly called his friends, because of the communication of the secret of his mind unto them.
209
This is the great difference between them who are only servants in the house of God, and those who are so servants as to be friends also. The same commands are given unto all equally, and the same duties are required of all equally, inasmuch as they are equally servants; but those who are no more but so, know nothing of the secret counsel, love, and grace of God, in a due manner. For the natural man receiveth not the things that are of God. Hence all their obedience is servile. They know neither the principal motives unto it nor the ends of it. But they who are so servants as to be friends also, they know what their Lord does; the secret of the Lord is with them, and he shows them his covenant. They are admitted into an intimate acquaintance with the mind of Christ, ("we have the mind of Christ," 1<460216> Corinthians 2:16,) and are thereon encouraged to perform the obedience of servants, with the love and delight of friends.
The same love of friendship is expressed by that intimate converse with, and especial residence that is between God and believers. God dwelleth in them, and they dwell in God; for God is love, 1<620416> John 4:16. "If a man," saith the Lord Christ,
"love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him," <431423>John 14:23;
and,
"If any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me," <660320>Revelation 3:20.
These are not empty sound of words; -- there is substance under them, there is truth in them. Those whose hearts are duly exercised in and unto the love of God have experience of the refreshing approaches both of the Father and of the Son unto their souls, in the communications of a sense of their love, and pledges of their abode with them.
These things have I briefly premised, concerning the nature of divine love, that we may the better apprehend what we understand by it, in the application of it unto the person of Christ. For --
1. The formal object of this love is the essential properties of the divine nature -- its infinite goodness in particular. Wherever these are, there is
210
the object and reason of this love. But they are all of them in the person of the Son, no less than in the person of the Father. As, therefore, we love the Father on this account, so are we to love the Son also. But --
2. The Person of Christ is to be considered as he was incarnate, or clothed with our nature. And this takes nothing off from the formal reason of this love, but only makes an addition unto the motives of it.
This, indeed, for a season veiled the loveliness of his divine excellencies, and so turned aside the eyes of many from him. For when he took on him "the form of a servant, and made himself of no reputation," he had, unto them who looked on him with carnal eyes, "neither form nor comeliness," that he should be desired or be loved. Howbeit, the entire person of Christ, God and man, is the object of this divine love, in all the acts of the whole exercise of it. That single effect of infinite wisdom and grace, in the union of the divine and human natures in the one person of the Son of God, renders him the object of this love in a peculiar manner. The way whereby we may attain this peculiar love, and the motives unto it, shall close these considerations.
A due consideration of, and meditation on, the proposal of the person of Christ unto us in the Scripture, are the proper foundation of this love. This is the formal reason of our faith in him, and love unto him. He is so proposed unto us in the Scripture, that we may believe in him and love him, and for that very end. And in particular with respect unto our love, to in generate it in us, and to excite it unto its due exercise, are those excellencies of his person -- as the principal effect of divine wisdom and goodness, which we have before insisted on -- frequently proposed unto us. To this end is he represented as "altogether lovely," and the especial glories of his person are delineated, yea, drawn to the life, in the holy records of the Old and New Testaments. It is no work of fancy or imagination -- it is not the feigning images in our minds of such things as are meet to satisfy our carnal affections, to excite and act them; but it is a due adherence unto that object which is represented unto faith in the proposal of the gospel. Therein, as in a glass, do we behold the glory of Christ, who is the image of the invisible God, and have our souls filled with transforming affections unto him.
211
The whole Book of Canticles is nothing but a mystical declaration of the mutual love between Christ and the church. And it is expressed by all such ways and means as may represent it intense, fervent, and exceeding all other love whatever; which none, I suppose, will deny, at least on the part of Christ. And a great part of it consists in such descriptions of the person of Christ and his love as may render him amiable and desirable unto our souls, even "altogether lovely." To what end does the Holy Spirit so graphically describe and represent unto us the beauty and desirableness of his person, if it be not to ingenerate love in us unto him? All want of love unto him on this proposal is the effect of prevalent unbelief. It is pretended that the descriptions given of Christ in this book are allegorical, from whence nothing can be gathered or concluded. But God forbid we should so reflect on the wisdom and love of the Holy Spirit unto the church -- that he has proposed unto the faith of the church an empty sound and noise of words, without mind or sense. The expressions he uses are figurative, and the whole nature of the discourse, as unto its outward structure, is allegorical. But the things intended are real and substantial; and the metaphors used in the expression of them are suited, in a due attendance unto the analogy of faith, to convey a spiritual understanding and sense of the things themselves proposed in them. The church of God will not part with the unspeakable advantage and consolation -- those supports of faith and incentives of love -- which it receives by that divine proposal of the person of Christ and his love which is made therein, because some men have no experience of them nor understanding in them. The faith and love of believers is not to be regulated by the ignorance and boldness of them who have neither the one nor the other. The title of the 45th Psalm is, "tdy]o diy] ryvi", "A song of loves;" -- that is, of the mutual love of Christ and the church. And unto this end -- that our souls may be stirred up unto the most ardent affection towards him -- is a description given us of his person, as "altogether lovely." To what other end is he so evidently delineated in the whole harmony of his divine beauties by the pencil of the Holy Spirit?
Not to insist on particular testimonies, it is evident unto all whose eyes are opened to discern these things, that there is no property of the divine nature which is peculiarly amiable -- such as are goodness grace, love, and bounty, with infinite power and holiness -- but it is represented and
212
proposed unto us in the person of the Son of God, to this end, that we should love him above all, and cleave unto him. There is nothing in the human nature, in that fullness of grace and truth which dwelt therein, in that inhabitation of the Spirit which was in him without measure, in any thing of those "all things" wherein he has the pre-eminence -- nothing in his love, condescension, grace, and mercy -- nothing in the work that he fulfilled, what he did and suffered therein -- nothing in the benefits we receive thereby -- nothing in the power and glory that he is exalted unto at the right hand of God -- but it is set forth in the Scripture and proposed unto us, that, believing in him, we may love him with all our hearts and souls. And, besides all this, that singular, that infinite effect of divine wisdom, whereunto there is nothing like in all the works of God, and wherewith none of them may be compared -- namely, the constitution of his person by the union of his natures therein, whereby he becomes unto us the image of the invisible God, and wherein all the blessed excellencies of his distinct natures are made most illustriously conspicuous in becoming one entire principle of all his mediatory operations on our behalf -- is proposed unto us as the complete object of our faith and love. This is that person whose loveliness and beauty all the angels of God, all the holy ones above, do eternally admire and adore. In him are the infinite treasures of divine wisdom and goodness continually represented unto them. This is he who is the joy, the delight, the love, the glory of the church below. "Thou whom our souls do love," is the title whereby they know him and convene with him, <220107>Song of Solomon 1:7; 3:1, 4. This is he who is the Desire of all nations -- the Beloved of God and men.
The mutual intercourse on this ground of love between Christ and the church, is the life and soul of the whole creation; for on the account hereof all things consist in him.
There is more glory under the eye of God, in the sighs, groans, and mournings of poor souls filled with the love of Christ, after the enjoyment of him according to his promises -- in their fervent prayers for his manifestation of himself unto them -- in the refreshments and unspeakable joys which they have in his gracious visits and embraces of his love -- than in the thrones and diadems of all the monarchs on the earth. Nor will they themselves part with the ineffable satisfactions which they have in these things, for all that this world can do for them or unto them. "Mallem
213
ruere cum Christo, quam regnare cum Caesare." These things have not only rendered prisons and dungeons more desirable unto them than the most goodly palaces, on future accounts, but have made them really places of such refreshment and joys as men shall seek in vain to extract out of all the comforts that this world can afford.
O curvae in terras animae et coelestium inanes!
Many there are who, not comprehending, not being affected with, that divine, spiritual description of the person of Christ which is given us by the Holy Ghost in the Scripture, do feign unto themselves false representations of him by images and pictures, so as to excite carnal and corrupt affections in their minds. By the help of their outward senses, they reflect on their imaginations the shape of a human body, cast into postures and circumstances dolorous or triumphant; and so, by the working of their fancy, raise a commotion of mind in themselves, which they suppose to be love unto Christ. But all these idols are teaches of lies. The true beauty and amiableness of the person of Christ, which is the formal object and cause of divine love, is so far from being represented herein, as that the mind is thereby wholly diverted from the contemplation of it. For no more can be so pictured unto us but what may belong unto a mere man, and what is arbitrarily referred unto Christ, not by faith, but by corrupt imagination.
The beauty of the person of Christ, as represented in the Scripture, consists in things invisible unto the eyes of flesh. They are such as no hand of man can represent or shadow. It is the eye of faith alone that can see this King in his beauty. What else can contemplate on the untreated glories of his divine nature? Can the hand of man represent the union of his natures in the same person, wherein he is peculiarly amiable? What eye can discern the mutual communications of the properties of his different natures in the same person, which depends thereon, whence it is that God laid down his life for us, and purchased his church with his own blood? In these things, O vain man! does the loveliness of the person of Christ unto the souls of believers consist, and not in those strokes of art which fancy has guided a skillful hand pencil unto. And what eye of flesh can discern the inhabitation of the Spirit in all fullness in the human nature? Can his condescension, his love, his grace, his power, his compassion, his offices,
214
his fitness and ability to save sinners, be deciphered on a tablet, or engraven on wood or stone? However such pictures may be adorned, however beautified and enriched, they are not that Christ which the soul of the spouse does love; -- they are not any means of representing his love unto us, or of conveying our love unto him; -- they only divert the minds of superstitious persons from the Son of God, unto the embraces of a cloud, composed of fancy and imagination.
Others there are who abhor these idols, and when they have so done, commit sacrilege. As they reject images, so they seem to do all love unto the person of Christ, distinct from other acts of obedience, as a fond imagination. But the most superstitious love unto Christ -- that is, love acted in ways tainted with superstition -- is better than none at all. But with what eyes do such persons read the Scriptures? With what hearts do they consider them? What do they conceive is the intention of the Holy Ghost in all those descriptions which he gives us of the person of Christ as amiable and desirable above all things, making wherewithal a proposal of him unto our affections -- inciting us to receive him by faith, and to cleave unto him in love? yea, to what end is our nature endued with this affection -- unto what end is the power of it renewed in us by the sanctification of the Holy Spirit -- if it may not be fixed on this most proper and excellent object of it?
This is the foundation of our love unto Christ namely, the revelation and proposal of him unto us in the Scripture as altogether lovely. The discovery that is made therein of the glorious excellencies and endowments of his person -- of his love, his goodness, and grace -- of his worth and work -- is that which engageth the affections of believers unto him. It may be said, that if there be such a proposal of him made unto all promiscuously, then all would equally discern his amiableness and be affected with it, who assent equally unto the truth of that revelation. But it has always fallen out otherwise. In the days of his flesh, some that looked on him could see neither "form nor comeliness" in him wherefore he should be desired; others saw his glory -- "glory as of the only-begotten of the Father, full of grace and truth". To some he is precious; unto others he is disallowed and rejected -- a stone which the builders refused, when others brought it forth, crying, "Grace, grace unto it" as the head of the corner. Some can see nothing but weakness in him; unto others the wisdom and
215
power of God do evidently shine forth in him. Wherefore it must be said, that notwithstanding that open, plain representation that is made of him in the Scripture, unless the holy Spirit gives us eyes to discern it, and circumcise our hearts by the cutting off corrupt prejudices and all effects of unbelief, implanting in them, by the efficacy of his grace, this blessed affection of love unto him, all these things will make no impression on our minds.
As it was with the people on the giving of the law, notwithstanding all the great and mighty works which God had wrought among them, yet having not given them "a heart to perceive, and eyes to see, and ears to hear" -- which he affirms that he had not done, <052904>Deuteronomy 29:4, -- they were not moved unto faith or obedience by them; so is it in the preaching of the gospel. Notwithstanding all the blessed revelation that is made of the excellencies of the person of Christ therein, yet those into whose hearts God does not shine to give the knowledge of his glory in his face, can discern nothing of it, nor are their hearts affected with it.
We do not, therefore, in these things, follow "cunningly-devised fables." We do not indulge unto our own fancies and imaginations; -- they are not unaccountable raptures or ecstasies which are pretended unto, nor such an artificial concatenation of thoughts as some ignorant of these things do boast that they can give an account of. Our love to Christ ariseth alone from the revelation that is made of him in the Scripture is ingenerated, regulated, measured, and is to be judged thereby.
216
CHAPTER 14
MOTIVES UNTO THE LOVE OF CHRIST
The motives unto this love of Christ is the last thing, on this head of our religious respect unto him, that I shall speak unto.
When God required of the church the first and highest act of religion, the sole foundation of all others -- namely, to take him as their God, to own, believe, and trust in him alone as such, (which is wholly due unto him for what he is, without any other consideration whatever,) -- yet he thought meet to add a motive unto the performance of that duty from what he had done for them, <022002>Exodus 20:2, 3. The sense of the first command is, that we should take him alone for our God; for he is so, and there is no other. But in the prescription of this duty unto the church, he minds them of the benefits which they had received from him in bringing them out of the house of bondage.
God, in his wisdom and grace, ordereth all the causes and reasons of our duty, so as that all the rational powers and faculties of our souls may be exercised therein. Wherefore he does not only propose himself unto us, nor is Christ merely proposed unto us as the proper object of our affections, but he calls us also unto the consideration of all those things that may satisfy our souls that it is the most just, necessary, reasonable and advantageous course for us so to fix our affections an him.
And these considerations are taken from all that he did for us, with the reasons and grounds why he did it. We love him principally and ultimately for what he is; but nextly and immediately for what he did. What he did for us is first proposed unto us, and it is that which our souls are first affected withal. For they are originally acted in all things by a sense of the want which they have, and a desire of the blessedness which they have not. This directs them unto what he has done for sinners; but that leads immediately unto the consideration of what he is in himself. And when our love is fixed on him or his person, then all those things wherewith, from a sense of our own wants and desires, we were first affected, become motives unto the confirming and increasing of that love. This is the constant method of the
217
Scripture; it first proposes unto us what the Lord Christ has done for us, especially in the discharge of his sacerdotal office, in his oblation and intercession, with the benefits which we receive thereby. Hereby it leads us unto his person, and presseth the consideration of all other things to engage our love unto him. See <501405>Philippians 2:5-11, with chap. 3:8-11.
Motives unto the love of Christ are so great, so many, so diffused through the whole dispensation of God in him unto us, as that they can by no hand be fully expressed, let it be allowed ever so much to enlarge in the declaration of them; much less can they be represented in that short discourse whereof but a very small part is allotted unto their consideration -- such as ours is at present. The studying, the collection of them or so many of them as we are able, the meditation on them and improvement of them, are among the principal duties of our whole lives. What I shall offer is the reduction of them unto these two heads
1. The acts of Christ, which is the substance of them; and,
2. The spring and fountain of those acts, which is the life of them.
1. In general they are all the acts of his mediatory office, with all the fruits of them, whereof we are made partners. There is not any thing that he did or does, in the discharge of his mediatory office, from the first susception of it in his incarnation in the womb of the blessed Virgin unto his present intercession in heaven, but is an effectual motive unto the love of him; and as such is proposed unto us in the Scripture. Whatever he did or does with or towards us in the name of God, as the king and prophet of the church -- whatever he did or does with God for us, as our high priest -- it all speaks this language in the hearts of them that believe: O love the Lord Jesus in sincerity.
The consideration of what Christ thus did and does for us is inseparable from that of the benefits which we receive thereby. A due mixture of both these -- of what he did for us, and what we obtain thereby -- compriseth the substance of these motives: "Who lotted me, and gave himself for me" -- "Who loved us, and washed us in his own blood, and made us kings and priests unto God" -- "For thou wast slain, and hast bought us unto God with thy blood." And both these are of a transcendent nature, requiring our love to be so also. Who is able to comprehend the glory of the mediatory
218
acting of the Son of God, in the assumption of our nature -- in what he did and suffered therein? And for us, eye has not seen, nor ear heard, nor can it enter into the heart of man to conceive, what we receive thereby. The least benefit, and that obtained by the least expense of trouble or charge, deserveth love, and leaveth the brand of a crime where it is not so entertained. What, then, do the greatest deserve, and thou procured by the greatest expense even the price of the blood of the Son of God?
If we have any faith concerning these things, it will produce love, as that love will obedience. Whatever we profess concerning them, it springs from tradition and opinion, and not from faith, if it engage not our souls into the love of him. The frame of heart which ensues on the real faith of these things is expressed, <19A301>Psalm 103:1-5,
"Bless the LORD, O my soul; and all that is within me, bless his holy name. Bless the LORD, O my soul, and forget not all his benefits; who forgiveth all thine iniquities; who health all thy diseases; who redeemeth thy life from destruction; who crowneth thee with lovingkindness and tender mercies; who satisfieth thy mouth with good things; so that thy youth is renewed like the eagle's."
Let men pretend what they will, there needs no greater, no other evidence, to prove that any one does not really believe the things that are reported in the gospel, concerning the mediatory acting of Christ, or that he has no experience in his own soul and conscience of the fruits and effects of them, than this -- that his heart is not engaged by them unto the most ardent love towards his person.
He is no Christian who lives not much in the meditation of the mediation of Christ, and the especial acts of it. Some may more abound in that work than others, as it is fixed, formed and regular; some may be more able than others to dispose their thought concerning them into method and order; some may be more diligent than others in the observation of times for the solemn performance of this duty; some may be able to rise to higher and clearer apprehensions of them than others. But as for those, the bent of whose minds does not lie towards thoughts of them -- whose heath are not on all occasions retreating unto the remembrance of them -- who embrace not all opportunities to call them over as they are able -- on what
219
grounds can they be esteemed Christians? how do they live by the faith of the Son of God? Are the great things of the Gospel, of the mediation of Christ, proposed unto us, as those which we may think of when we have nothing else to do, that we may meditate upon or neglect at our pleasure -- as those wherein our concernment is so small as that they must give place unto all other occasions or diversions whatever? Nay; if our minds are not filled with these things -- if Christ does not dwell plentifully in our heath by faith -- if our souls are not possessed with them, and in their whole inward frame and constitution so cut into this mould as to be led by a natural complacency unto a converse with them -- we are strangers unto the life of faith. And if we are thus conversant about these things, they will engage our hearts into the love of the person of Christ. To suppose the contrary, is indeed to deny the truth and reality of them all, and to turn the gospel into a fable. Take one instance from among the rest -- namely, his death. Has he the heart of a Christian, who does not often meditate on the death of his Savior, who does not derive his life from it? Who can look into the Gospel and not fix on those lines which either immediately and directly, or through some other paths of divine grace and wisdom, do lead him thereunto? And can any have believing thoughts concerning the death of Christ, and not have his heart affected with ardent love unto his person? Christ in the Gospel "is evidently set forth, crucified" before us. Can any by the eye of faith look on this bleeding, dying Redeemer, and suppose love unto his person to be nothing but the work of fancy or imagination? They know the contrary, who "always bear about in the body the dying of the Lord Jesus," as the apostle speaks, 2<470410> Corinthians 4:10. As his whole "name," in all that he did, is "as ointment poured forth," for which "the virgins love him," <220103>Song of Solomon 1:3, -- so this precious perfume of his death is that wherewith their hearts are ravished in a peculiar manner.
Again: as there can be no faith in Christ where there is no love unto him on the account of his mediatory acts; so, where it is not, the want of it casteth persons under the highest guilt of ingratitude that our nature is liable unto. The highest aggravation of the sin of angels was their ingratitude unto their Maker. For why, by his mere will and pleasure, they were stated in the highest excellency, pre- eminence, and dignity, that he thought good to communicate unto any creatures -- or, it may be, that any mere created nature is capable of in itself -- they were unthankful for what they had so
220
received from undeserved goodness and bounty; and so cast themselves into everlasting ruin. But yet the sin of men, in their ingratitude towards Christ on the account of what he has done for them, is attended with an aggravation above that of the angels. For although the angels were originally instated in that condition of dignity which in this world we cannot attain unto, yet were they not redeemed and recovered from misery as we are.
In all the crowd of evil and wicked men that the world is pestered withal, there are none, by common consent, so stigmatized for unworthy villainy, as those who are signally ungrateful for singular benefits. If persons are unthankful unto them, if they have not the highest love for them, who redeem them from ignominy and death, and instate them in a plentiful inheritance, (if any such instances may be given,) and that with the greatest expense of labor and charge, -- mankind, without any regret, does tacitly condemn them unto greater miseries than those which they were delivered from. What, then, will be the condition of them whose hearts are not so affected with the mediation of Christ and the fruits of it, as to engage the best, the choicest of their affections unto him! The gospel itself will be "a savor of death" unto such ungrateful wretches.
2. That which the Scripture principally insisteth on as the motive of our love unto Christ, is his love unto us -- which was the principle of all his mediatory actings in our behalf.
Love is that jewel of human nature which commands a valuation wherever it is found. Let other circumstances be what they will, whatever distances between persons may be made by them, yet real love, where it is evidenced so to be, is not despised by any but such as degenerate into profligate brutality. If it be so stated as that it can produce no outward effects advantageous unto them that are beloved, yet it commands a respect, as it were, whether we will or no, and some return in its own kind. Especially it does so if it be altogether undeserved, and so evidenceth itself to proceed from a goodness of nature, and an inclination unto the good of them on whom it is fixed. For, whereas the essential nature of love consisteth in willing good unto them that are beloved -- where the act of the will is real, sincere, and constantly exercised, without any defect of it on our part, no restraints can possibly be put upon our minds from going
221
out in some acts of love again upon its account, unless all their faculties are utterly depraved by habits of brutish and filthy lusts. But when this love, which is thus undeserved, does also abound in effects troublesome and chargeable in them in whom it is, and highly beneficial unto them on whom it is placed -- if there be any such affection left in the nature of any man, it will prevail unto a reciprocal love. And all these things are found in the love of Christ, unto that degree and height as nothing parallel unto it can be found in the whole creation. I shall briefly speak of it under two general heads.
(1.) The sole spring of all the mediatory acting of Christ, both in the susception of our nature and in all that he did and suffered therein, was his own mere love and grace, working by pity and compassion. It is true, he undertook this work principally with respect unto the glory of God, and out of love unto him. But with respect unto us, his only motive unto it was his abundant, overflowing love. And this is especially remembered unto us in that instance wherein it carried him through the greatest difficulties -- namely, in his death and the oblation of himself on our behalf, <480220>Galatians 2:20; <490502>Ephesians 5:2, 25, 26; 1<620316> John 3:16; <660106>Revelation 1:6, 6. This alone inclined the Son of God to undertake the glorious work of our redemption, and carried him through the death and dread which he underwent in the accomplishment of it.
Should I engage into the consideration of this love of Christ, which was the great means of conveying all the effects of dine wisdom and grace unto the church, -- that glass which God chose to represent himself and all his goodness in unto believers, -- that spirit of life in the wheel of all the motions of the person of Christ in the redemption of the church unto the eternal glory of God, his own and that of his redeemed also, -- that mirror wherein the holy angels and blessed saints shall for ever contemplate the divine excellencies in their suitable operations; -- I must now begin a discourse much larger than that which I have passed through. But it is not suited unto my present design so to do. For, considering the growing apprehensions of many about the person of Christ, which are utterly destructive of the whole nature of that love which we ascribe unto him, do I know how soon a more distinct explication and defence of it may be called for. And this cause will not be forsaken.
222
They know nothing of the life and power of the gospel, nothing of the reality of the grace of God, nor do they believe aright one article of the Christian faith, whose hearts are not sensible of the love of Christ herein; nor is he sensible of the love of Christ, whose affections are not thereon drawn out unto him. I say, they make a pageant of religion, -- a fable for the theatre of the world, a business of fancy and opinion, -- whose hearts are not really affected with the love of Christ, in the susception and discharge of the work of mediation, so as to have real and spiritually sensible affections for him. Men may babble things which they have learned by rote; they have no real acquaintance with Christianity, who imagine that the placing of the most intense affections of our souls on the person of Christ -- the loving him with all our hearts because of his love -- our being overcome thereby until we are sick of love -- the constant motions of our souls towards him with delight and adherence -- are but fancies and imaginations. I renounce that religion, be it whose it will, that teacheth, insinuateth, or giveth countenance unto, such abominations. That doctrine is as discrepant from the gospel as the Alkoran -- as contrary to the experience of believers as what is acted in and by the devils which instructs men unto a contempt of the most fervent love unto Christ, or casts reflections upon it. I had rather choose my eternal lot and portion with the meanest believer, who, being effectually sensible of the love of Christ, spends his days in mourning that he can love him no more than he finds himself on his utmost endeavors for the discharge of his duty to do, than with the best of them, whose vain speculations and a false pretense of reason puff them up unto a contempt of these things
(2.) This love of Christ unto the church is singular in all those qualifications which render love obliging unto reciprocal affections. It is so in its reality. There can be no love amongst men, but will derive something from that disorder which is in their affections in their highest acting. But the love of Christ is pure and absolutely free from any alloy. There cannot be the least suspicion of anything of self in it. And it is absolutely undeserved. Nothing can be found amongst men that can represent or exemplify its freedom from any desert on our part. The most candid and ingenuous love amongst us is, when we love another for his worth, excellency, and usefullness, though we have no singular benefit of them ourselves; but not the least of any of these things were found in them on
223
whom he set his love, until they were wrought in them, as effects of that love which he set upon them.
Men sometimes may rise up unto such a high degree and instance in love, as that they will even die for one another; but then it must be on a superlative esteem which they have of their worth and merit. It may be, saith the apostle, treating of the love of Christ, and of God in him, that "for a good man some would even dare to die," <450507>Romans 5:7. It must be for a good man -- one who is justly esteemed "commune bonum," a public good to mankind -- one whose benignity is ready to exercise lovingkindness on all occasions, which is the estate of a good man; -- peradventure some would even dare to die for such a man. This is the height of what love among men can rise unto; and if it has been instanced in any, it has been accompanied with an open mixture of vain-glory and desire of renown. But the Lord Christ placed his love on us, that love from whence he died for us, when we were sinners and ungodly; that is, every thing which might render us unamiable and undeserving. Though we were as deformed as sin could render us, and more deeply indebted than the whole creation could pay or answer, yet did he fix his love upon us, to free us from that condition, and to render us meet for the most intimate society with himself. Never was there love which had such effects -- which cost him so dear in whom it was, and proved so advantageous unto them on whom it was placed. In the pursuit of it he underwent everything that is evil in his own person, and we receive everything that is good in the favor of God and eternal blessedness.
On the account of these things, the apostle ascribes a constraining power unto the love of Christ, 2<470514> Corinthians 5:14. And if it constrains us unto any return unto him, it does so unto that of love in the first place. For no suitable return can be made for love but love, at least not without it. As love cannot be purchased --
"For if a man would give all the substance of his house for love, it would utterly be condemned," <220807>Song of Solomon 8:7,
-- so if a man would give all the world for a requital of love, without love it would be despised. To fancy that all the love of Christ unto us consists in the precepts and promises of the gospel, and all our love unto him in the observance of his commands, without a real love in him unto our persons,
224
like that of a "husband unto a wife," <490525>Ephesians 5:25, 26, or a holy affection in our hearts and minds unto his person, is to overthrow the whole power of religions to despoil it of its life and soul, leaving nothing but the carcass of it.
This love unto Christ, and unto God in him, because of his love unto us, is the principal instance of divine love, the touchstone of its reality and sincerity. Whatever men may boast of their affectionate endearments unto the divine goodness, if it be not founded in a sense of this love of Christ, and the love of God in him, they are but empty notions they nourish withal, and their deceived hearts feed upon ashes. It is in Christ alone that God is declared to be love; without an apprehension whereof none can love him as they ought. In him alone that infinite goodness, which is the peculiar object of divine love, is truly represented unto us, without any such deceiving phantasm as the workings of fancy or depravation of reason may impose upon us. And on him does the saving communication of all the effects of it depend. And an infinite condescension is it in the holy God, so to express his "glory in the face of Jesus Christ," or to propose himself as the object of our love in and through him. For considering our weakness as to an immediate comprehension of the infinite excellencies of the divine nature, or to bear the rays of his resplendent glory, seeing none can see his face and live, it is the most adorable effect of divine wisdom and grace, that we are admitted unto the contemplation of them in the person of Jesus Christ.
There is yet farther evidence to be given of this love unto the person of Christ, from all those blessed effects of it which are declared in the Scripture, and whereof believers have the experience in themselves. But something I have spoken concerning them formerly, in my discourse about communion with God; and the nature of the present design will not admit of enlargement upon them.
225
CHAPTER 15
CONFORMITY UNTO CHRIST, AND FOLLOWING HIS EXAMPLE
III. The third thing proposed to declare the use of the person of Christ in
religion, is that conformity which is required of us unto him. This is the great design and projection of all believers. Every one of them has the idea or image of Christ in his mind, in the eye of faith, as it is represented unto him in the glass of the gospel: "Thn< dox> an Kuri>ou katoptrizom> enoi k.t. l., 2<470318> Corinthians 3:18. We behold his glory "in a glass," which implants the image of it on our minds. And hereby the mind is transformed into the same image, made like unto Christ so represented unto us -- which is the conformity we speak of. Hence every true believer has his heart under the conduct of an habitual inclination and desire to be like unto Christ. And it were easy to demonstrate, that where this is not, there is neither faith nor love. Faith will cast the soul into the form or frame of the thing believed, <450617>Romans 6:17. And all sincere love worketh an assimilation. Wherefore the best evidence of a real principle of the life of God in any soul -- of the sincerity of faith, love, and obedience -- is an internal cordial endeavor, operative on all occasions, after conformity unto Jesus Christ.
There are two parts of the duty proposed. The first respects the internal grace and holiness of the human nature of Christ; the other, his example in duties of obedience. And both of them -- both materially as to the things wherein they consist, and formally as they were his or in him -- belong unto the constitution of a true disciple.
In the first place, Internal conformity unto his habitual grace and holiness is the fundamental design of a Christian life. That which is the best without it is a pretended imitation of his example in outward duties of obedience. I call it pretended, because where the first design is wanting, it is no more but so; nor is it acceptable to Christ nor approved by him. And therefore an attempt unto that end has often issued in formality, hypocrisy, and superstition. I shall therefore lay down the grounds of this design, the nature of it, and the means of its pursuit.
226
1. God, in the human nature of Christ, did perfectly renew that blessed image of his on our nature which we lost in Adam, with an addition of many glorious endowments which Adam was not made partaker of. God did not renew it in his nature as though that portion of it whereof he was partaker had ever been destitute or deprived of it, as it is with the same nature in all other persons. For he derived not his nature from Adam in the same way that we do; nor was he ever in Adam as the public representative of our nature, as we were. But our nature in him had the image of God implanted in it, which was lost and separated from the same nature in all other instances of its subsistence. "It pleased the Father that in him should all fullness dwell," -- that he should be "full of grace and truth," and "in all things have the pre-eminence." But of these gracious endowments of the human nature of Christ I have discoursed elsewhere.
2. One end of God in filling the human nature of Christ with all grace, in implanting his glorious image upon it, was, that he might in him propose an example of what he would by the same grace renew us unto, and what we ought in a way of duty to labor after. The fullness of grace was necessary unto the human nature of Christ, from its hypostatical union with the Son of God. For whereas therein the "fullness of the godhead dwelt in him bodily," it became "to hagion", a" holy thing," <420135>Luke 1:35. It was also necessary unto him, as unto his own obedience in the flesh, wherein he fulfilled all righteousness, "did no sin, neither was guile found in his mouth," 1<600222> Peter 2:22. And it was so unto the discharge of the office he undertook; for
"such an high priest became us, who is holy, harmless, undefiled, and separate from sinners," <580726>Hebrews 7:26.
Howbeit, the infinite wisdom of God had this farther design in it also, -- namely, that he might be the pattern and example of the renovation of the image of God in us, and of the glory that does ensue thereon. He is in the eye of God as the idea of what he intends in use in the communication of grace and glory; and he ought to be so in ours, as unto all that we aim at in a way of duty.
He has
227
"predestinated us to be conformed unto the image of his Son, that he might be the first-born among many brethren," <450829>Romans 8:29.
In the collation of all grace on Christ, God designed to make him "the first born of many brethren;" that is, not only to give him the power and authority of the firstborn, with the trust of the whole inheritance to be communicated unto them, but also as the example of what he would bring them unto.
"For both he that sanctifieth and they that are sanctified are all of one: for which cause he is not ashamed to call them brethren," <580211>Hebrews 2:11.
It is Christ who sanctifieth believers; yet is it from God, who first sanctified him, that he and they might be of one, and so become brethren, as bearing the image of the same Father. God designed and gave unto Christ grace and glory; and he did it that he might be the prototype of what he designed unto us, and would bestow upon us. Hence the apostle shows that the effect of this predestination to conformity unto the image of the Son is the communication of all effectual, saving grace, with the glory that ensues thereon, <450830>Romans 8:30,
"Moreover, whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified."
The great design of God in his grace is, that as we have born the "image of the first Adam" in the depravation of our natures, so we should bear the "image of the second" in their renovation.
"As we have born the image of the earthy," so "we shall bear the image of the heavenly," 1<461549> Corinthians 15:49.
And as he is the pattern of all our graces, so he is of glory also. All our glory will consist in our being "made like unto him;" which, what it is, does not as yet appear, 1<620302> John 3:2. For
"he shall change our vile body, that it may be fashioned like unto his glorious body," <500321>Philippians 3:21.
228
Wherefore the fullness of grace was bestowed on the human nature of Christ, and the image of God gloriously implanted thereon, that it might be the prototype and example of what the church was through him to be made partaker of. That which God intends for us in the internal communication of his grace, and in the use of all the ordinances of the church, is, that we may come unto the "measure of the stature of the fullness of Christ," <490413>Ephesians 4:13. There is a fullness of all grace in Christ. Hereunto are we to be brought, according to the measure that is designed unto every one of us. "For unto every one of us is given grace, according to the measure of the gift of Christ," verse, 7. He has, in his sovereign grace, assigned different measures unto those on whom he does bestow it. And therefore it is called "the stature", because as we grow gradually unto it, as men do unto their just stature; so there is a variety in what we attain unto, as there is in the statures of men, who are yet all perfect in their proportion.
3. This image of God in Christ is represented unto us in the Gospel. Being lost from our nature, it was utterly impossible we should have any just comprehension of it. There could be no steady notion of the image of God, until it was renewed and exemplified in the human nature of Christ. And thereon, without the knowledge of him, the wisest of men have taken those things to render men most like unto God which were adverse unto him. Such were the most of those things which the heathens adored as heroic virtues. But being perfectly exemplified in Christ, it is now plainly represented unto us in the gospel. Therein with open face we behold, as in a glass, the glory of the Lord, and are changed into the same image, 2<470318> Corinthians 3:18. The veil being taken away from divine revelations by the doctrine of the gospel and from our hearts "by the Lord the Spirit," we behold the image of God in Christ with open face, which is the principal means of our being transformed into it. The gospel is the declaration of Christ unto us, and the glory of God in him; as unto many other ends, so in especial, that we might in him behold and contemplate that image of God we are gradually to be renewed into. Hence, we are so therein to learn the truth as it is in Jesus, as to be "renewed in the spirit of our mind," and to
"put on the new man, which after God is created in righteousness and true holiness," <490420>Ephesians 4:20, 23, 24,
229
-- that is, "renewed after the image of him who created him," <510310>Colossians 3:10.
4. It is, therefore, evident that the life of God in us consists in conformity unto Christ; nor is the Holy Spirit, as the principal and efficient cause of it, given unto us for any other end but to unite us unto him, and make us like him. Wherefore, the original gospel duty, which animates and rectifies all others, is a design for conformity unto Christ in all the gracious principles and qualifications of his holy soul, wherein the image of God in him does consist. As he is the prototype and exemplar in the eye of God for the communication of act grace unto us, so he ought to be the great example in the eye of our faith in all our obedience unto God, in our compliance with all that he requireth of us.
God himself, or the divine nature in its holy perfections, is the ultimate object and idea of our transformation in the renewing of our minds. And, therefore, under the Old Testament, before the incarnation of the Son, he proposed his own holiness immediately as the pattern of the church: "Be ye holy, for the Lord your God is holy," <031144>Leviticus 11:44; 19:2; 20:26. But the law made nothing perfect. For to complete this great injunction, there was yet wanting an express example of the holiness required; which is not given us but in him who is "the first-born, the image of the invisible God."
There was a notion, even among the philosophers, that the principal endeavor of a wise man was to be like unto God. But in the improvement of it, the best of them fell into foolish and proud imaginations. Howbeit, the notion itself was the principal beam of our primigenial light, the best relic of our natural perfections; and those who are not some way under the power of a design to be like unto God are every way like unto the devil. But those persons who had nothing but the absolute essential properties of the divine nature to contemplate on in the light of reason, failed all of them, both in the notion itself of conformity unto God, and especially in the practical improvement of it.
Whatever men may fancy to the contrary, it is the design of the apostle, in sundry places of his writings, to prove that they did so, especially Romans 1; 1 Corinthians
230
1. Wherefore, it was an infinite condescension of divine wisdom and grace, gloriously to implant that image of him which we are to endeavor conformity unto in the human nature of Christ, and then so fully to represent and propose it unto us in the revelation of the Gospel.
The infinite perfections of God, considered absolutely in themselves, are accompanied with such an incomprehensible glory as it is hard to conceive how they are the object of our imitation. But the representation that is made of them in Christ, as the image of the invisible God, is so suited to the renewed faculties of our souls, so congenial unto the new creature or the gracious principle of spiritual life in us, that the mind can dwell on the contemplation of them, and be thereby transformed into the same image.
Herein lies much of the life and power of Christian religion, as it resides in the souls of men. This is the prevailing design of the minds of them that truly believe the Gospel; they would in all things be like unto Jesus Christ. And I shall briefly show
(1.) What is required hereunto; and,
(2.) What is to be done in a way of duty for the attaining that end.
(1.) A spiritual light, to discern the beauty, glory, and amiableness of grace in Christ, is required hereunto. We can have no real design of conformity unto him, unless we have their eyes who
"beheld his glory, the glory of the only-begotten of the Father, full of grace and truth," <430114>John 1:14.
Nor is it enough that we seem to discern the glory of his person, unless we see a beauty and excellency in every grace that is in him. "Learn of me," saith he; "for I am meek and lowly in heart," <401129>Matthew 11:29. If we are not able to discern an excellency in meekness and lowliness of heart, (as they are things generally despised,) how shall we sincerely endeavor after conformity unto Christ in them? The like may be said of all his other gracious qualifications. His zeal, his patience, his self-denial, his readiness for the cross, his love unto his enemies, his benignity to all mankind, his faith and fervency in prayer, his love to God, his compassion towards the souls of men, his unweariedness in doing good, his purity, his universal holiness; -- unless we have a spiritual light to discern the glory and
231
amiableness of them all, as they were in him, we speak in vain of any design for conformity unto him. And this we have not, unless God shine into our hearts to give us the light of the knowledge of his glory in the face of Jesus Christ. It is, I say, a foolish thing to talk of the imitation of Christ, whilst really, through the darkness of our minds, we discern not that there is an excellency in the things wherein we ought to be like unto him.
(2.) Love unto them so discovered in a beam of heavy light, is required unto the same end. No soul can have a design of conformity unto Christ but his who so likes and loves the graces that were in him, as to esteem a participation of them in their power to be the greatest advantage, to be the most invaluable privilege, that can in this world be attained. It is the favor of his good ointments for which the virgins love him, cleave unto him, and endeavor to be like him. In that whereof we now discourse -- namely, of conformity unto him -- he is the representative of the image of God unto us. And, if we do not love and prize above all things those gracious qualifications and dispositions of mind wherein it does consist, whatever we may pretend of the imitation of Christ in any outward acts or duties of obedience, we have no design of conformity unto him. He who sees and admires the glory of Christ as filled with these graces as he "was fairer than the children of men," because "grace was poured into his lips" unto whom nothing is so desirable as to have the same mind, the same heart, the same spirit that was in Christ Jesus -- is prepared to press after conformity unto him. And unto such a soul the representation of all these excellencies in the person of Christ is the great incentive, motive, and guide, in and unto all internal obedience unto God.
Lastly, That wherein we are to labor for this conformity may be reduced unto two heads.
[1.] An opposition unto all sin, in the root, principle, and most secret springs of it, or original cleavings unto our nature. He "did no sin, neither was there any guile found in his mouth." He "was holy, harmless, undefiled, separate from sinners". He was the "Lamb of God, without spot or blemish;" like unto us, yet without sin. Not the least tincture of sin did ever make an approach unto his holy nature. He was absolutely free from every drop of that fomes which has invaded us in our depraved condition.
232
Wherefore, to be freed from all sin, is the first general part of an endeavor for conformity unto Christ. And although we cannot perfectly attain hereunto in this life, as we have "not already attained, nor are already perfect," yet he who groaneth not in himself after it -- who does not loathe every thing that is of the remainder of sin in him and himself for it -- who does not labor after its absolute and universal extirpation -- has no sincere design of conformity unto Christ, nor can so have. He who endeavors to be like him, must "purify himself, even as he is pure." Thoughts of the purity of Christ, in his absolute freedom from the least tincture of sin, will not suffer a believer to be negligent, at any time, for the endeavoring the utter ruin of that which makes him unlike unto him. And it is a blessed advantage unto faith, in the work of mortification of sin, that we have such a pattern continually before us.
[2.] The due improvement of, and continual growth, in every grace, is the other general part of this duty. In the exercise of his own all-fullness of grace, both in moral duties of obedience and the especial duties of his office, did the glory of Christ on the earth consist. Wherefore, to abound in the exercise of every grace to grow in the root and thrive in the fruit of them -- is to be conformed unto the image of the Son of God.
Secondly, The following the example of Christ in all duties towards God and men, in his whole conversation on the earth, is the second part of the instance now given concerning the use of the person of Christ in religion. The field is large which here lies before us, and filled with numberless blessed instances. I cannot here enter into it; and the mistakes that have been in a pretense unto it, require that it should be handled distinctly and at large by itself; which, if God will, may be done in due time.
One or two general instances wherein he was most eminently our example, shall close this discourse.
1. His meekness, lowliness of mind, condescension unto all sorts of persons -- his love and kindness unto mankind -- his readiness to do good unto all, with patience and forbearance -- are continually set before us in his example. I place them all under one head, as proceeding all from the same spring of divine goodness, and having effects of the same nature. With respect unto them, it is required that "the same mind be in us that
233
was in Christ Jesus," <501706>Philippians 2:6; and that we "walk in love, as he also loved us," <490502>Ephesians 5:2.
In these things was he the great representative of the divine goodness unto us. In the acting of these graces on all occasions did he declare and manifest the nature of God, from whom he came. And this was one end of his exhibition in the flesh. Sin had filled the world with a representation of the devil and his nature, in mutual hatred, strife, variance, envy, wrath, pride, fierceness, and rage, against one another; all which are of the old murderer. The instances of a cured, of a contrary frame, were obscure and weak in the best of the saints of old. But in our Lord Jesus the light of the glory of God herein first shone upon the world. In the exercise of these graces, which he most abounded in, because the sins, weaknesses and infirmities of men gave continual occasion thereunto, did he represent the divine nature as love -- as infinitely good, benign, merciful, and patient -- delighting in the exercise of these its holy properties. In them was the Lord Christ our example in an especial manner. And they do in vain pretend to be his disciples, to be followers of him, who endeavor not to order the whole course of their lives in conformity unto him in these things.
One Christian who is meek, humble, kind, patient, and useful unto all; that condescends to the ignorance, weaknesses and infirmities of others; that passeth by provocations, injuries, contempt, with patience and with silence, unless where the glory and truth of God call for a just vindication; that pitieth all sorts of men in their failings and miscarriages, who is free from jealousies and evil surmises; that loveth what is good in all men, and all men even wherein they are not good, nor do good, -- doth more express the virtues and excellencies of Christ than thousands can do with the most magnificent works of piety or charity, where this frame is wanting in them. For men to pretend to follow the example of Christ, and in the meantime to be proud, wrathful envious, bitterly zealous, calling for fire from heaven to destroy men, or fetching it themselves from hell, is to cry, "Hail unto him," and to crucify him afresh unto their power.
2. Self-denial, readiness for the cross, with patience in sufferings, are the second sort of things which he calls all his disciples to follow his example in. It is the fundamental law of his gospel, that if any one will be his disciple, "he must deny himself, take up his cross, and follow him." These
234
things in him, as they are all of them summarily represented, <501405>Philippians 2:5-8, by reason of the glory of his person and the nature of his sufferings, are quite of another kind than that we are called unto. But his grace in them all is our only pattern in what is required of us.
"Christ also suffered for us, leaving us an example, that we should follow his steps: who, when he was reviled, reviled not again; when he suffered, he threatened not," 1<600221> Peter 2:21-23.
Hence are we called to look unto "Jesus, the author and finisher of our faith; who, for the joy that was set before him, endured the cross, and despised the shame." For we are to "consider him, who endured such contradiction of sinners against himself," that we faint not, <581203>Hebrews 12:3. Blessed be God for this example -- for the glory of the condescension, patience, faith, and endurance, of Jesus Christ, in the extremity of all sorts of sufferings. This has been the pole-star of the church in all its storms; the guide, the comfort, supportment and encouragement of all those holy souls, who, in their several generations, have in various degrees undergone persecution for righteousness' sake, and yet continueth so to be unto them who are in the same condition.
And I must say, as I have done on some other occasions in the handling of this subject, that a discourse on this one instance of the use of Christ in religion -- from the consideration of the person who suffered, and set us this example; of the principle from whence, and the end for which, he did it; of the variety of evils of all sorts he had to conflict withal; of his invincible patience under them all, and immovableness of love and compassion unto mankind, even his persecutors; the dolorous afflictive circumstances of his sufferings from God and men; the blessed efficacious workings of his faith and trust in God unto the uttermost; with the glorious issue of the whole, and the influence of all these considerations unto the consolation and supportment of the church -- would take up more room and time than what is allotted unto the whole of that whereof it is here the least part. I shall leave the whole under the shade of that blessed promise,
"If so be that we suffer with him, we may be also glorified together; for I reckon that the sufferings of this present time are not
235
worthy to be compared with the glory which shall be revealed in us," <450817>Romans 8:17, 18.
IV. The last thing proposed concerning the person of Christ, was the use
of it unto believers, in the whole of their relation unto God and duty towards him. And the things belonging thereunto may be reduced unto these general heads: --
1. Their sanctification, which consisteth in these four things:
(1.) The mortification of sin,
(2.) The gradual renovation of our natures,
(3.) Assistances in actual obedience,
(4.) The same in temptations and trials.
2. Their justification, with its concomitants and consequent; as --
(1.) Adoption,
(2.) Peace,
(3.) Consolation and joy in life and death,
(4.) Spiritual gifts, unto the edification of themselves and others,
(5.) A blessed resurrection,
(6.) Eternal glory.
There are other things which also belong hereunto: as their guidance in the course of their conversation in this world, direction unto usefullness in all states and conditions, patient waiting for the accomplishment of God's promises to the church, the communication of federal blessings unto their families, and the exercise of loving-kindness towards mankind in general, with sundry other concernments of the life of faith of the like importance; but they may be all reduced unto the general heads proposed.
What should have been spoken with reference unto these things belongs unto these three heads: --
236
1st, A declaration that all these things are wrought in and communicated unto believers, according to their various natures, by an emanation of grace and power from the person of Jesus Christ, as the head of the church -- as he who is exalted and made a Prince and a Savior, to give repentance and the forgiveness of sins.
2ndly, A declaration of the way and manner how believers do live upon Christ in the exercise of faith, whereby, according to the promise and appointment of God, they derive from him the whole grace and mercy whereof in this world they are made partakers, and are established in the expectation of what they shall receive hereafter by his power. And that two things do hence ensue:
(1st,) The necessity of universal evangelical obedience, seeing it is only in and by the duties of it that faith is, or can be, kept in a due exercise unto the ends mentioned.
(2ndly,) That believers do hereby increase continually with the increase of God, and grow up into him who is the head, until they become the fullness of him who fills all in all.
3rdly, A conviction that a real interest in, and participation of, these things cannot be obtained any other way but by the actual exercise of faith on the person of Jesus Christ.
These things were necessary to be handled at large with reference unto the end proposed. But, for sundry reasons, the whole of this labor is here declined. For some of the particulars mentioned I have already insisted on in other discourses heretofore published, and that with respect unto the end here designed. And this argument cannot be handled as it does deserve, unto full satisfaction, without an entire discourse concerning the life of faith; which my present design will not admit of.
237
CHAPTER 16
AN HUMBLE INQUIRY INTO, AND PROSPECT OF, THE INFINITE WISDOM OF GOD, IN THE CONSTITUTION OF THE PERSON OF
CHRIST, AND THE WAY OF SALVATION THEREBY
From the consideration of the things before insisted on, we may endeavor, according unto our measure, to take a view of, and humbly adore, the infinite wisdom of God, in the holy contrivance of this great "mystery of godliness, God manifest in the flesh." As it is a spiritual, evangelical mystery, it is an effect of divine wisdom, in the redemption and salvation of the church, unto the eternal glory of God; and as it is a "great mystery," so it is the mystery of the "manifold wisdom of God," <490309>Ephesians 3:9, -- that is, of infinite wisdom working in great variety of acting and operations, suited unto, and expressive of, its own infinite fullness: for herein were "all the treasures of wisdom and knowledge" laid up, and laid out, <510203>Colossians 2:3. An argument this is, in some parts whereof divers of the ancient writes of the church have labored, some occasionally, and some with express design. I shall insist only on those things which Scripture light leads us directly unto. The depths of divine wisdom in this glorious work are hid from the eyes of all living. "God [alone] understandeth the way thereof; and he knoweth the place thereof;" as he speaks, Job<182821> 28:21, 23. Yet is it so glorious in its effects, that "destruction and death say, We have heard the fame thereof with our ears," verse 22. The fame and report of this Divine wisdom reach even unto hell. Those who eternally perish shall hear a fame of this wisdom, in the glorious effects of it towards the blessed souls above, though some of them would not believe it here in the light of the Gospel, and none of them can understand it there, in their everlasting darkness. Hence the report which they have of the wisdom is an aggravation of their misery.
These depths we may admire and adore, but we cannot comprehend: "For who has known the mind of the Lord herein, or with whom took he counsel?" Concerning the original causes of his counsels in this great mystery we can only say, "O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways
238
past finding out." This alone is left unto us in the way of duty, that in the effects of them we should contemplate on their excellency, so as to give glory to God, and live in a holy admiration of his wisdom and grace. For to give glory unto him, and admire him, is our present duty, until he shall come eternally "to be glorified in his saints, and to be admired in all them that believe," 2<530110> Thessalonians 1:10.
We can do no more but stand at the shore of this ocean, and adore its unsearchable depths. What is delivered from them by divine revelation we may receive as pearls of price, to enrich and adorn our souls. For "the secret things belong unto the LORD our God, but those things which are revealed belong unto us," that we may do "the words of this law," <052929>Deuteronomy 29:29. We shall not, therefore, in our inquiry into this great mystery, intrude ourselves into the things which we have not seen, but only endeavor a right understanding of what is revealed concerning it. For the end of all divine revelations is our knowledge of the things revealed, with our obedience thereon; and unto this end things revealed do belong unto us.
Some things in general are to be premised unto our present inquiry.
1. We can have no view or due prospect of the wisdom of God in any of his works, much less in this of "sending his Son in the likeness of sinful flesh," or the constitution of his person, and the work of redemption to be accomplished thereby, unless we consider also the interest of the other holy properties of the divine nature in them. Such are his holiness, his righteousness, his sovereign authority, his goodness, love, and grace.
There are three excellencies of the divine nature principally to be considered in all the external works of God.
(1.) His Goodness, which is the communicative property thereof. This is the eternal fountain and spring of all divine communications. Whatever is good in and unto any creature, is an emanation from divine goodness. "He is good, and he does good." That which acts originally in the divine nature, unto the communication of itself in any blessed or gracious effects unto the creatures, is goodness.
(2.) Wisdom, which is the directive power or excellency of the divine nature. Hereby God guides, disposes, orders, and directs all things unto his
239
own glory, in and by their own immediate proper ends, <201604>Proverbs 16:4; <660411>Revelation 4:11.
(3.) Power, which is the effective excellency of the divine nature, effecting and accomplishing what wisdom does design and order.
Whereas wisdom, therefore, is that holy excellency or power of the Divine Being, wherein God designs, and whereby he effects, the glory of all the other properties of his nature, we cannot trace the paths of it in any work of God, unless we know the interest and concernment of those other properties in that work. For that which wisdom principally designs, is the glorification of them. And unto this end the effective property of the divine nature, which is almighty power, always accompanies, or is subservient unto, the directive or infinite wisdom, which is requisite unto perfection in operation. What infinite goodness will communicate ad extra -- what it will open the eternal fountain of the Divine Being and all sufficiency to give forth -- that infinite wisdom designs, contrives, and directs to the glory of God; and what wisdom so designs, infinite power effects. See <234013>Isaiah 40:13-15, 17, 28.
2. We can have no apprehensions of the interest of the other properties of the divine nature in this great mystery of godliness, whose glory was designed in infinite wisdom, without the consideration of that state and condition of our own wherein they are so concerned. That which was designed unto the eternal glory of God in this great work of the incarnation of his Son, was the redemption of mankind, or the recovery and salvation of the church. What has been disputed by some concerning it, without respect unto the sin of man and the salvation of the church, is curiosity, and indeed presumptuous folly. The whole Scripture constantly assigneth this sole end of that effect of divine goodness and wisdom; yea, asserts it as the only foundation of the Gospel, <430316>John 3:16. Wherefore, unto a due contemplation of divine wisdom in it, it is necessary we should consider what is the nature of sin, especially of that first sin, wherein our original apostasy from God did consist -- what was the condition of mankind thereon -- what is the concernment of the holy God therein, on the account of the blessed properties of his nature -- what way was suited unto our recovery, that God might be glorified in them all. Without a previous consideration of these things, we can have no due conceptions of
240
the wisdom of God in this glorious work which we inquire after. Wherefore I shall so far speak of them, that, if it be the will of God, the minds of those who read and consider them may be opened and prepared to give admittance unto some rays of that divine wisdom in this glorious work, the lustre of whose full light we are not able in this world to behold.
When there was a visible pledge of the presence of God in the "bush that burned" and was not consumed, Moses said he "would turn aside to see that great sight," <020303>Exodus 3:3. And this great representation of the glory of God being made and proposed unto us, it is certainly our duty to divert from all other occasions unto the contemplation of it. But as Moses was then commanded to put off his shoes, the place whereon he stood being holy ground, so it will be the wisdom of him that writes, and of them that read, to divest themselves of all carnal affections and imaginations, that they may draw nigh unto this great object of faith with due reverence and fear.
The first thing we are to consider, in order unto the end proposed, is -- the nature of our sin and apostasy from God. For from thence we must learn the concernment of the divine excellencies of God in this work. And there are three things that were eminent therein: --
(1.) A reflection on the honor of the holiness and wisdom of God, in the rejection of his image. He had newly made man in his own image. And this work he so expresseth as to intimate a peculiar effect of divine wisdom in it, whereby it was distinguished from all other external works of creation whatever, <010126>Genesis 1:26, 27,
"And God said, Let Us make man in our image, after our likeness. So God created man in his own image, in the image of God created he him."
Nowhere is there such an emphasis of expression concerning any work of God. And sundry things are represented as peculiar therein.
[1.] That the word of consultation and that of execution are distinct. In all other works of creation, the word of determination and execution was the same. When he created light -- which seems to be the beauty and glory of the whole creation -- he only said, "Let there be light; and there was light," <010103>Genesis 1:3. So was it with all other things. But when he comes
241
unto the creation of man, another process is proposed unto our faith. These several words are distinct, not in time, but in nature. "God said, Let us make man in our image and likeness;" and thereon it is added distinctly, as the execution of that antecedent counsel, "So God made man in his own image." This puts a signal eminency on this work of God.
[2.] A distinct, peculiar concernment of all the persons of the holy Trinity, in their consultation and operation, is in like manner proposed unto us: "And God said, Let us make man." The truth hereof I have sufficiently evinced elsewhere, and discovered the vanity of all other glosses and expositions. The properties of the divine nature principally and originally considerable, in all external operations, (as we have newly observed,) are goodness, wisdom, and power. In this great work, divine goodness exerted itself eminently and effectually in the person of the Father -- the eternal fountain and spring, as of the divine nature, so of all divine operations. Divine wisdom acted itself peculiarly in the person of the Son; this being the principal notion thereof -- the eternal Wisdom of the Father. Divine power wrought effectually in the person of the Holy Spirit; who is the immediate actor of all divine operations.
[3.] The proposition of the effecting this work, being by way of consultation, represents it a signal effect of infinite wisdom. These expressions are used to lead us unto the contemplation of that wisdom.
Thus, "God made man in his own image;" that is, in such a rectitude of nature as represented his righteousness and holiness -- in such a state and condition as had a reflection on it of his power and rule. The former was the substance of it -- the latter a necessary consequent thereof. This representation, I say, of God, in power and rule, was not that image of God wherein man was created, but a consequent of it. So the words and their order declare: "Let us make man in our image, and after our likeness; and let them have dominion over the fish of the sea," etc. Because he was made in the image of God, this dominion and rule were granted unto him. So fond is their imagination, who would have the image of God to consist solely in these things. Wherefore, the loss of the image of God was not originally the loss of power and dominion, or a right thereunto; but man was deprived of that right, on the loss of that image which it was granted unto. Wherein it did consist, see <210729>Ecclesiastes 7:29; <490424>Ephesians 4:24,
242
Three things God designed in this communication of his image unto our nature, which were his principal ends in the creation of all things here below; and therefore was divine wisdom more eminently exerted therein than in all the other works of this inferior creation.
The first was, that he might therein make a reprehension of his holiness and righteousness among his creatures. This was not done in any other of them. Characters they had on them of his goodness, wisdom, and power. In these things the "heavens declare the glory of God, and the firmament showeth his handy-work." His eternal power and godhead are manifest in the things that are made; but none of them, not the whole fabric of heaven and earth, with all their glorious ornaments and endowments, were either fit or able to receive any impressions of his holiness and righteousness of any of the moral perfections or universal rectitude of his nature. Yet, in the demonstration and representation of these things does the glory of God principally consist. Without them, he could not be known and glorified as God. Wherefore he would have an image and representation of them in the creation here below. And this he will always have, so long as he will be worshipped by any of his creatures. And therefore, when it was lost in Adam, it was renewed in Christ, as has been declared.
The second was, that it might be a means of rendering actual glory unto him from all other parts of the creation. Without this, which is as the animating life and form of the whole, the other creatures are but as a dead thing. They could not any way declare the glory of God, but passively and objectively. They were as an harmonious, well-tuned instrument, which gives no sound unless there be a skillful hand to move and act it. What is light, if there be no eye to see it? Or what is music, if there be no ear to hear it? How glorious and beautiful soever any of the works of creation appear to be, from impressions of divine power, wisdom, and goodness on them; yet, without this image of God in man, there was nothing here below to understand God in them -- to glorify God by them. This alone is that whereby, in a way of admiration, obedience, and praise, we were enabled to render unto God all the glory which he designed from those works of his power.
The third was, that it might be a means to bring man unto that eternal enjoyment of Himself, which he was fitted for and designed unto. For this
243
was to be done in a way of obedience; -- "Do this and live," was that rule of it which the nature of God and man, with their mutual relation unto one another, did require. But we were made meet for this obedience, and enabled unto it, only by virtue of this image of God implanted in our natures. It was morally a power to live unto God in obedience, that we might come to the enjoyment of him in glory.
Evident it is that these were the principal ends of God in the creation of all things. Wherefore this constitution of our nature, and the furnishment of it with the image of God, was the most eminent effect of infinite wisdom in all the outward works of the divine nature.
(2.) In the entrance of sin, and by apostasy from God, man voluntarily rejected and defaced this blessed representation of the righteousness and holiness of God -- this great effect of his goodness and wisdom, in its tendency unto his eternal glory, and our enjoyment of him. No greater dishonor could be done unto him -- no endeavor could have been more pernicious in casting contempt on his counsel. For as his holiness, which was represented in that image, was despoiled, so we did what lay in us to defeat the contrivance of his wisdom. This will be evident by reflecting on the ends of it now mentioned. For --
[1.] Hereon there remained nothing, in all the creation here below, whereby any representation might be made of God's holiness and righteousness, or any of the moral perfections of his nature. How could it be done, this image being lost out of the world? The brute, inanimate part of the creation, however stupendously great in its matter and glorious in its outward form, was no way capable of it. The nature of man under the loss of this image -- fallen, depraved, polluted, and corrupted -- gives rather a representation and image of Satan than of God. Hence -- instead of goodness, love, righteousness, holiness, peace, all virtues usefully communicative and effective of the good of the whole race of mankind, which would have been effects of this image of Gods and representatives of his nature -- the whole world, from and by the nature of man, is filled with envy, malice, revenge, cruelty, oppression, and all engines of promoting self, whereunto man is wholly turned, as fallen off from God. He that would learn the divine nature, from the representation that is made of it in the present acting of the nature of man, will be gradually led unto
244
the devil instead of God. Wherefore no greater indignity could be offered unto divine wisdom and holiness, than there was in this rejection of the image of God wherein we were created.
[2.] There was no way left whereby glory might redound unto God from the remainder of the creation here below. For the nature of man alone was designed to be the way and means of it, by virtue of the image of God implanted on it. Wherefore man by sin did not only draw off himself from that relation unto God wherein he was made, but drew off the whole creation here below with himself into a uselessness unto his glory. And upon the entrance of sin, before the cure of our apostasy was actually accomplished, the generality of mankind divided the creatures into two sorts -- those above, or the heavenly bodies, and those here below. Those of the first sort they worshipped as their gods; and those of the other sort they abused unto their lusts. Wherefore God was every way dishonored in and by them all, nor was there any glory given him on their account. What some attempted to do of that nature, in a wisdom of their own, ended in folly and a renewed dishonor of God; as the apostle declares, <450118>Romans 1:18, 19, 21, 22.
[3.] Man hereby lost all power and ability of attaining that end for which he was made -- namely, the eternal enjoyment of God. Upon the matter, and as much as in us lay, the whole end of God in the creation of all things here below was utterly defeated.
But that which was the malignity and poison of this sin, was the contempt that was cast on the holiness of God, whose representation, and all its express characters, were utterly despised and rejected therein. Herein, then, lay the concernment of the holiness or righteousness of God in this sin of our nature, which we are inquiring after. Unless some reparation be made for the indignity cast upon it in the rejection of the image and representation of it -- unless there be some way whereby it may be more eminently exalted in the nature of man than it was debased and despised in the same nature; it was just, equal, righteous with God -- that which becomes the rectitude and purity of his nature that mankind should perish eternally in that condition whereinto it was cast by sin.
It was not, therefore, consistent with the glory of God, that mankind should be restored, that this nature of ours should be brought unto the
245
enjoyment of him, unless his holiness be more exalted, be more conspicuously represented in the same nature, than ever it was depressed or despised thereby. The demonstration of its glory in any other nature, as in that of angels, would not serve unto this end; as we shall see afterward.
We must now a little return unto what we before laid down. Wisdom being the directive power of all divine operations, and the end of all those operations being the glory of God himself, or the demonstration of the excellencies of the holy properties of his nature, it was incumbent thereon to provide for the honor and glory of divine holiness in an exaltation answerable unto the attempt for its debasement. Without the consideration hereof, we can have no due prospect of the acting of infinite wisdom in this great work of our redemption and recovery by the incarnation of the Son of God.
(3.) Sin brought disorder and disturbance into the whole rule and government of God. It was necessary, from the infinite wisdom of God, that all things should be made in perfect order and harmony -- all in a direct subordination unto his glory. There could have been no original defect in the natural or moral order of things, but it must have proceeded from a defect in wisdom; for the disposal of all things into their proper order belonged unto the contrivance thereof. And the harmony of all things among themselves, with all their mutual relations and aspects in a regular tendency unto their proper and utmost end -- whereby though every individual subsistence or being has a peculiar end of its own, yet all their actings and all their ends tend directly unto one utmost common end of them all -- is the principal effect of wisdom. And thus was it at the beginning, when God himself beheld the universe, and, "lo, it was exceeding good."
All things being thus created and stated, it belonged unto the nature of God to be the rector and disposer of them all.
It was not a mere free act of his will, whereby God chose to rule and govern the creation according unto the law of the nature of all things, and their relation unto him; but it was necessary, from his divine being and excellences, that so he should do. Wherefore, it concerned both the wisdom and righteousness of God to take care that either all things should be preserved in the state wherein they were created, and no disorder be
246
suffered to enter into the kingdom and rule of God, or that, in a way suited unto them, his glory should be retrieved and re established; for God is not the God of confusions neither the author nor approver of it -- neither in his works nor in his rule. But sin actually brought disorder into the kingdom and rule of God. And this it did not in any one particular instance, but that which was universal as unto all things here below. For the original harmony and order of all things consisted in their subordination unto the glory of God. But this they all lost, as was before declared. Hence he who looked on them in their constitution, and, to manifest his complacency in them, affirmed them to be "exceeding good," immediately on the entrance of sin, pronounced a curse on the whole earth, and all things contained therein.
To suffer this disorder to continue unrectified, was not consistent with the wisdom and righteousness of God. It would make the kingdom of God to be like that of Satan -- full of darkness and confusion. Nothing is more necessary unto the good of the universe, and without which it were better it were annihilated, than the preservation of the honor of God in his government. And this could no otherwise be done, but by the infliction of a punishment proportionable in justice unto the demerit of sin. Some think this might be done by a free dismission of sin, or a passing it over without any punishment at all. But what evidence should we then have that good and evil were not alike, and almost equal unto God in his rule that he does not like sin as well as uprightness? Nor would this supposition leave any grounds of exercising justice among men. For if God, in misrule of all things, dismissed the greatest sin without any penalty inflicted, what reason have we to judge that evils among ourselves should at all be punished? That, therefore, be far from God, that the righteous should be as the wicked: "Shall not the Judge of all the earth do right?"
Wherefore, the order of God's rule being broken, as it consisted in the regular obedience of the creature, and disorder with confusion being brought thereby into the kingdom and government of God; his righteousness, as it is the rectorial virtue and power of the divine nature, required that his glory should be restored, by reducing the sinning creature again into order by punishment. Justice, therefore, must be answered and complied withal herein, according unto its eternal and unanswerable law, in
247
a way suited unto the glory of God, or the sinning creature must perish eternally.
Herein the righteousness of God, as the rectorial virtue of the divine nature, was concerned in the sin and apostasy of men. The vindication and glory of it -- to provide that in nothing it were eclipsed or diminished -- was incumbent on infinite wisdom, according unto the rule before laid down. That must direct and dispose of all things anew unto the glory of the righteousness of God, or there is no recovery of mankind. And in our inquiry after the impressions of divine wisdom on the great and glorious means of our restoration under consideration, this provision made thereby for the righteousness of God, in his rule and government of all, is greatly to be attended to.
(4.) Man by sin put himself into the power of the devil, God's greatest adversary. The devil had newly, by rebellion and apostasy from his first condition, cast himself under the eternal displeasure and wrath of God. God had righteously purposed in himself not to spare him, nor contrive any way for his deliverance unto eternity. He, on the other side, was become obdurate in his malice and hatred of God, designing his dishonor and the impeachment of his glory with the utmost of his remaining abilities. In this state of things, man voluntarily leaves the rule and conduct of God, with all his dependence upon him, and puts himself into the power of the devil; for he believed Satan above God -- that is, placed his faith and confidence in him, as unto the way of attaining blessedness and true happiness. And in whom we place our trust and confidence, them do we obey, whatever we profess. Herein did God's adversary seem for a season to triumph against him, as if he had defeated the great design of his goodness, wisdom, and power. So he would have continued to do, if no way had been provided for his appointment.
This, therefore, also belonged unto the care of divine wisdom, namely, that the glory of God in none of the holy properties of his nature did suffer any diminution hereby.
All this, and inconceivable more than we are able to express, being contained in the sin of our apostasy from God, it must needs follow that the condition of all mankind became thereby inexpressibly evil. As we had done all the moral evil which our nature was capable to act, so it was meet
248
we should receive all the penal evil which our nature was capable to undergo; and it all issued in death temporal and eternal, inflicted from the wrath of God.
This is the first thing to be considered in our tracing the footsteps of divine wisdom in our deliverance by the incarnation of the Son of God.
Without due conceptions of the nature of this sin and apostasy of the provocation given unto God thereby, of the injury attempted to be done unto the glory of all his properties, of his concernment in their reparation, with the unspeakable misery that mankind was fallen into -- we cannot have the least view of the glorious acting of divine wisdom in our deliverance by Christ; and, therefore, the most of those who are insensible of these things, do wholly reject the principal instances of infinite wisdom in our redemption; as we shall yet see farther afterward. And the great reason why the glory of God in Christ does so little irradiate the minds of many, that it is so much neglected and despised, is because they are not acquainted nor affected with the nature of our first sin and apostasy, neither in itself nor its woeful effects and consequent.
But, on the supposition of these things, a double inquiry ariseth with reference unto the wisdom of God, and the other holy properties of his nature immediately concerned in our sin and apostasy.
1. Whereas man by sin had defaced the image of God, and lost it, whereby there was no representation of his holiness and righteousness left in the whole creation here below -- no way of rendering any glory to him, in, for, or by, any other of his works -- no means to bring man unto the enjoyment of God, for which he was made; -- and whereas he had brought confusion and disorder into the rule and kingdom of God, which, according unto the law of creation and its sanction, could not be rectified but by the eternal ruin of the sinner; and had, moreover, given up himself unto the rule and conduct of Satan: -- whether, I say, hereon it was meet, with respect unto the holy properties of the divine nature, that all mankind should be left eternally in this condition, without remedy or relief? Or whether there were. not a condecency and suitableness unto them, that at least our nature in some portion of it should be restored?
249
2. Upon a supposition that the granting of a recovery was suited unto the holy perfections of the divine nature, acting themselves by infinite wisdom, what rays of that wisdom may we discern in the finding out and constitution of the way and means of that recovery?
The first of these I shall speak briefly unto in this place, because I have treated more largely concerning it in another. For there are many things which argue a condecency unto the divine perfections herein -- namely, that mankind should not be left utterly remediless in that guilt of misery whereinto it was plunged. I shall at present only insist on one of them.
God had originally created two sorts of intellectual creatures, capable of the eternal enjoyment of himself -- namely, angels and men. That he would so make either sort or both, was a mere effect of his sovereign wisdom and pleasure; but on a supposition that he would so make them, they must be made for his glory. These two sorts thus created he placed in several habitations, prepared for them, suitable unto their natures and the present duties required of them; the angels in heaven above, and men on earth below. Sin first invaded the nature of angels, and cast innumerable multitudes of them out of their primitive condition. Hereby they lost their capacity of, and right unto, that enjoyment of God which their nature was prepared and made meet for; neither would God ever restore them thereunto. And in the instance of dealing with them, when he "spared them not, but shut them up in chains of everlasting darkness unto the judgment of the great day," he manifested how righteous it was to leave sinning, apostate creatures in everlasting misery. If anything of relief be provided for any of them, it is a mere effect of sovereign grace and wisdom, whereunto God was no way obliged. Howbeit, the whole angelical nature, that was created in a capacity for the eternal enjoyment of God, perished not; nor does it seem consistent with the wisdom and goodness of God, that the whole entire species or kind of create made capable of glory in the eternal enjoyment of him, should at once immediately be excluded from it. That such a thing should fall out as it were accidentally, without divine provision and disposal, would argue a defect in wisdom, and a possibility of a surprisal into the loss of the whole glory he designed in the creation of all things; and to have it a mere effect of divine ordination and disposal, is as little consistent with his goodness. Wherefore, the same nature which
250
sinned and perished in the angels that fell, abideth in the enjoyment of God in those myriads of blessed spirits which "left not their first habitation."
The nature of man was in like manner made capable of the eternal enjoyment of God. This was the end for which it was created, unto the glory of him by whom it was made; for it became the divine wisdom and goodness, to give unto everything an operation and end suited unto its capacity. And these, in this race of intellectual creatures, were to live unto God, and to come unto the eternal enjoyment of him. This operation and end their nature being capable of, they being suited unto it, unto them it was designed. But sin entered them also; we also "sinned, and came short of the glory of God." The inquiry hereon is, whether it became the divine goodness and wisdom that this whole nature, in all that were partakers of it, should fail and come short of that end for which alone it was made of God? For whereas the angels stood, in their primitive condition, every one in his own individual person, the sin of some did not prejudice others, who did not sin actually themselves. But the whole race of mankind stood all in one common head and state; from whom they were to be educed and derived by natural generation. The sin and apostasy of that one person was the sin and apostasy of us all. In him all sinned and died. Wherefore, unless there be a recovery made of them, or of some from among them, that whole species of intellectual nature -- the whole kind of it, in all its individuals -- which was made capable of doing the will of God, so as to come unto the eternal fruition of him, must be eternally lost and excluded from it. This, we may say, became not the wisdom and goodness of God, no more than it would hays done to have suffered the whole angelical nature, in all its individuals, to have perished for ever. No created understanding could have been able to discern the glory of God in such a dispensation, whereby it would have had no glory. That the whole nature, in all the individuals of it, which was framed by the power of God out of nothing, and made what it was for this very end, that it might glorify him, and come unto the enjoyment of him, should eternally perish, if any way of relief for any portion of it were possible unto infinite wisdom, does not give an amiable representation of the divine excellencies unto us.
It was therefore left on the provision of infinite wisdom, that this great effect, of recovering a portion of fallen mankind out of this miserable estate, wherein there was a suitableness, a condecency unto the divine
251
excellencies, should be produced; only, it was to be done on and by a free act of the will of God; for otherwise there was no obligation on him from any of his properties so to do.
But it may be yet said, on the other side, that the nature of man was so defiled, so depraved, so corrupted, so alienated and separated from God, so obnoxious unto the curse by its sin and apostasy,, that it was not reparable to the glory of God; and therefore it would not argue any defect in divine power, nor any unsuitableness unto divine wisdom and goodness, if it were not actually repaired and restored. I answer two things,
(1.) The horrible nature of the first sin, and the heinousness of our apostasy from God therein, were such and so great, as that God thereon might righteously, and suitably unto all the holy properties of his nature, leave mankind to perish eternally in that condition whereinto they had cast themselves; and if he had utterly forsaken the whole race of mankind in that condition, and left them all as remediless as the fallen angels, there could have been no reflection on his goodness, and an evident suitableness unto his justice and holiness. Wherefore, wherever there is any mention in the Scripture of the redemption or restoration of mankind, it is constantly proposed as an effect of mere sovereign grace and mercy. See <490103>Ephesians 1:3-11. And those who pretend a great difficulty at present, in the reconciliation of the eternal perishing of the greatest part of mankind with those notions we have of the divine goodness, seem not to have sufficiently considered what was contained in our original apostasy from God, nor the righteousness of God in dealing with the angels that sinned. For when man had voluntarily broken all the relation of love and moral good between God and him, had defaced his image -- the only representation of his holiness and righteousness in this lower world -- and deprived him of all his glory from the works of his hands, and had put himself into the society and under the conduct of the devil; what dishonor could it have been unto God, what diminution would there have been of his glory, if he had left him unto his own choice -- to eat for ever of the fruit of his own ways, and to be filled with his own devices unto eternity? It is only infinite wisdom that could find out a way for the salvation of any one of the whole race of mankind, so as that it might be reconciled unto the glory of his holiness, righteousness, and rule. Wherefore, as we ought always to admire sovereign grace in the few that shall be saved, so we have
252
no ground to reflect on divine goodness in the multitudes that perish, especially considering that they all voluntarily continue in their sin and apostasy.
(2.) I grant the nature of man was not reparable nor recoverable by any such actings of the properties of God as he had exerted in the creation and rule of all things. Were there not other properties of the divine nature than what were discovered and revealed in the creation of all -- were not some of them so declared capable of an exercise in another way or in higher degrees than what had as yet been instanced in -- it must be acknowledged that the reparation of mankind could not be conceived compliant with the divine excellencies, nor to be effected by them. I shall give one instance in each sort; namely, first in properties of another kind than any which had been manifested in the works of creation, and then the acting of some of them so manifested, in another way, or farther degree than what they were before exerted in or by.
[1.] Of the first sort are love, grace, and mercy, which I refer unto one head -- nature being the same, as they have respect unto sinners. For although there were none of them manifested in the works of creation, yet are they no less essential properties of the divine nature than either power, goodness, or wisdom. With these it was that the reparation of our nature was compliant -- unto them it had a condecency; and the glory of them infinite wisdom designed therein. That wisdom, on which it is incumbent to provide for the manifestation of all the other properties of God's nature, contrived this work unto the glory of his love, mercy, and grace; as in the gospel it is everywhere declared.
[2.] Of the second sort is divine goodness. This, as the communicative property of the divine nature, had exerted itself in the creation of all things. Howbeit, it had not done so perfectly -- it had not done so to the uttermost. But the nature of goodness being communicative, it belongs unto its perfection to act itself unto the uttermost. This it had not yet done in the creation. Therein "God made man," and acted his goodness in the communication of our being unto us, with all its endowments. But there yet remained another effect of it; which was, that God should be made man, as the way unto, and the means of, our recovery.
253
These things being premised, we proceed to inquire more particularly by what way and means the recovery of mankind might be wrought, so as that God might be glorified thereby.
If fallen man be restored and reinstated in his primitive condition, or brought into a better, it must either be by himself, or by some other undertaking for him; for it must be done by some means or other.
So great an alteration in the whole state of things was made by the entrance of sin, that it was not consistent with the glory of any of the divine excellencies that a restoration of all things should be made by a mere act of power, without the use of any means for the removal of the cause of that alteration. That man himself could not be this means -- that is, that he could not restore himself -- is openly evident. Two ways there were whereby he might attempt it, and neither jointly nor severally could he do anything in them.
1. He might do it by returning unto obedience unto God on his own accord. He fell off from God on his own accord by disobedience, through the suggestion of Satan; wherefore, a voluntary return unto his former obedience would seem to reduce all things unto their first estate. But this way was both impossible, and, upon a supposition of it, would have been insufficient unto the end designed. For --
(1.) This he could not do. He had, by his sin and fall, lost that power whereby he was able to yield any acceptable obedience unto God; and a return unto obedience is an act of greater power than a persistency in the way and course of it, and more is required thereunto. But all man's original power of obedience consisted in the image of God. This he had defaced in himself, and deprived himself of. Having, therefore, lost that power which should have enabled him to live unto God in his primitive condition, he could not retain a greater power in the same kind to return thereunto. This, indeed, was that which Satan deceived and deluded him withal; namely, that by his disobedience he should acquire new light and power, which he had not yet received -- he should be "like unto God." But he was so far from any advantage by his apostasy, that one part of his misery consisted in the loss of all power or ability to live to God. This is the folly of that Pelagian heresy, which is now a third time attempting to impose itself on the Christian world. It supposeth that men have a power of their own to
254
return unto God, after they had lost the power they had of abiding with him. It is not, indeed, as yet, pretended by many that the first sin was a mere transient act, that no way vitiated our nature, or impaired the power, faculty, or principle of obedience in us. A wound, they say, a disease, a weakness, it brought upon us, and rendered us legally obnoxious unto death temporal, which we were naturally liable unto before. Wherefore, it is not said that men can return unto that perfect obedience which the law required; but that they can comply with and perform that which the gospel requireth in the room thereof. For they seem to suppose that the gospel is not much more but an accommodation of the rule of obedience unto our present reason and abilities, with some motives unto it, and an example for it in the personal obedience and suffering of Christ. For whereas man forsook the law of obedience first prescribed unto him, and fell into various incapacities of observing it, God did not, as they suppose, provide, in and by the gospel, a righteousness whereby the law might be fulfilled, and effectual grace to raise up the nature of man unto the performance of acceptable obedience; but only brings down the law and the rule of it into a compliance unto our weakened, diseased, depraved nature, -- than which, if anything can be spoken more dishonorably of the Gospel, I know it not. However, this pretended power of returning unto some kind of obedience, but not that which was required of us in our primitive condition, is no way sufficient unto our restoration; as is evident unto all.
(2.) As man could not effect his own recovery, so he would not attempt it. For he was fallen into that condition wherein, in the principles of all his moral operations, he was at enmity against God; and whatever did befall him, he would choose to continue in his state of apostasy; for he was wholly "alienated from the life of God." He likes it not, as that which is incompliant with his dispositions, inclinations, and desires -- as inconsistent with everything wherein he placeth his interest. And hence, as he [cannot] do what he [should] through [impotency], he [will] not do even what he [can] through [obstinacy]. It may be, we know not distinctly what to ascribe unto man's impotency, and what unto his obstinacy; but between both, he neither can nor will return unto God. And his power unto good, though not sufficient to bring him again unto God, yet is it not so small but that he always chooseth not to make use of it unto that end.
255
In brief, there was left in man a fear of divine power -- a fear of God because of his greatness -- which makes him do many things which otherwise he would not do; but there is not left in him any love unto divine goodness, without which he cannot choose to return unto God.
(3.) But let us leave these things which men will dispute about, though in express contradiction unto the Scripture and the experience of them that are wrought upon to believe; and let us make an impossible supposition -- that man could and would return unto his primitive obedience; yet no reparation of the glory of God, suffering in the loss of the former state of all things, would thereon ensue. What satisfaction would be hereby made for the injury offered unto the holiness, righteousness, and wisdom of God, whose violation in their blessed effects was the principal evil of sin? Notwithstanding such a supposition, all the disorder that was brought into the rule and government of God by sin, with the reflection of dishonor upon him, in the rejection of his image, would still continue. And such a restitution of things wherein no provision is made for the reparation of the glory of God, is not to be admitted. The notion of it may possibly please men in their apostate condition, wherein they are wholly turned off from God, and into self -- not caring what becomes of his glory, so it may go well with themselves; but it is highly contradictory unto all equity, justice, and the whole reason of things, wherein the glory of God is the principal and center of all. Practically, things are otherwise among many. The most profligate sinners in the world, that have a conviction of an eternal condition, would be saved. Tell them it is inconsistent with the glory of the holiness, righteousness, and truth of God, to save unbelieving, impenitent sinners -- they are not concerned in it. Let them be saved that is, eternally delivered from the evil they fear -- and let God look unto his own glory; they take no care about it. A soul that is spiritually ingenuous, would not be saved in any way but that whereby God may be glorified. Indeed, to be saved, and not unto the glory of God, implies a contradiction; for our salvation is eternal blessedness, in a participation of the glory of God. Secondly, It followeth, therefore, that man must make satisfaction unto the justice of God, and thereby a reparation of his glory, that he may be saved. This, added unto a complete return unto obedience, would effect a restitution of all things; it would do so as unto what was past, though it would make no new addition of glory unto God. But this became not the
256
nature and efficacy of divine wisdom. It became it not merely to retrieve what was past, without a new manifestation and exaltation of the divine excellencies. And therefore, in our restoration by Christ, there is such a manifestation and exaltation of the divine properties as incomparably exceeds whatever could have ensued on, or been effected by, the law of creation, had man continued in his original obedience. But at present it is granted that this addition of satisfaction unto a return unto obedience, would restore all things unto their just condition. But as that return was impossible unto man, so was this satisfaction for the injury done by sin much more. For suppose a mere creature, such as man is, such as all men are, in what condition you please, and under all advantageous circumstances, yet, whatever he can do towards God is antecedently and absolutely due from him in that instant wherein he does it, and that in the manner wherein it is done. They must all say, when they have done all that they can do, "We are unprofitable servants; we have done what was our duty." Wherefore, it is impossible that, by anything a man can do well, he should make satisfaction for anything he has done ill. For what he so does is due in and for itself; and to suppose that satisfaction will be made for a former fault by that whose omission would have been another, had the former never been committed, is madness. An old debt cannot be discharged with ready money for new commodities; nor can past injuries be compensated by present duties, which we are anew obliged unto. Wherefore -- mankind being indispensably and eternally obliged unto the present performance of all duties of obedience unto God, according to the utmost of their capacity and ability, so as that the non-performance of them in their season, both as unto their matter and manner, would be their sin -- it is utterly impossible that by anything, or all that they can do, they should make the least satisfaction unto God for anything they have done against him; much less for the horrible apostasy whereof we treat. And to attempt the same end by any way which God has not appointed, which he has not made their duty, is a new provocation of the highest nature. See <330606>Micah 6:6-8. It is therefore evident, on all these considerations, that all mankind, as unto any endeavors of their own, anything that can be fancied as possible for them to design or do, must be left irreparable, in a condition of eternal misery. And unless we have a full conviction hereof, we can neither admire nor entertain the mystery of the wisdom of God in our reparation. And therefore it has been the design of
257
Satan, in all ages, to contrive presumptuous notions of men's spiritual abilities -- to divert their minds from the contemplation of the glory of divine wisdom and grace, as alone exalted in our recovery.
We are proceeding on this supposition, that there was a condecency unto the holy perfections of the divine nature, that mankind should be restored, or some portion of it recovered unto the enjoyment of himself; so angelical nature was preserved unto the same end in those that did not sin. And we have showed the general grounds whereon it is impossible that fallen man should restore or recover himself. Wherefore we must, in the next place, inquire what is necessary unto such a restoration, on the account of that concernment of the divine excellencies in the sin and apostasy of man which we have stated before; for hereby we may obtain light, and an insight into the glory of that wisdom whereby it was contrived and effected. And the things following, among others, may be observed under that end: --
1. It was required that there should be an obedience yielded unto God, bringing more glory unto him than dishonor did arise and accrue from the disobedience of man This was due unto the glory of divine holiness in giving of the law. Until this was done, the excellency of the law, as becoming the holiness of God, and as an effect thereof, could not be made manifest. For if it were never kept in any instance, never fulfilled by any one person in the world, how should the glory of it be declared? -- How should the holiness of God be represented by it? How should it be evident that the transgression of it was not rather from some defect in the law itself, than from any evil in them that should have yielded obedience unto it? The obedience yielded by the angels that stood and sinned not, made it manifest that the transgression of it by them that fell and sinned was from their own wills, and not from any unsuitableness unto their nature and state in the law itself. But if the law given unto man should never be complied withal in perfect obedience by any one whatever, it might be thought that the law itself was unsuited unto our nature, and impossible to be complied withal. Nor did it become infinite wisdom to give a law whose equity, righteousness, and holiness, should never be exemplified in obedience -- should never be made to appear but in the punishment inflicted on its transgressors. Wherefore the original law of personal righteousness was not given solely nor primarily that men might suffer
258
justly for its transgression, but that God might be gloried in its accomplishment. If this be not done, it is impossible that men should be restored unto the glory of God. If the law be not fulfilled by obedience, man must suffer evermore for his disobedience, or God must lose the manifestation of his holiness therein. Besides, God had represented his holiness in that image of it which was implanted on our nature, and which was the principle enabling us unto obedience. This also was rejected by sin, and therein the holiness of God despised. If this be not restored in our nature, and that with advantages above what it had in its first communication, we cannot be recovered unto the glory of God.
2. It was necessary that the disorder brought into the rule and government of God by sin and rebellion should be rectified. This could no otherwise be done but by the infliction of that punishment which, in the unalterable rule and standard of divine justice, was due thereunto. The dismission of sin on any other terms would leave the rule of God under unspeakable dishonor and confusion; for where is the righteousness of government, if the highest sin and provocation that our nature was capable of, and which brought confusion on the whole creation below, should for ever go unpunished? The first express intimation that God gave of his righteousness in the government of mankind, was his threatening a punishment equal unto the demerit of disobedience, if man should fall into it: "In the day thou eatest thereof thou shalt die." If he revoke and disannul this sentence, how shall the glory of his righteousness in the rule of all be made known? But how this punishment should be undergone, which consisted in man's eternal ruin, and yet man be eternally saved, was a work for divine wisdom to contrive. This, therefore, was necessary unto the honor of God's righteousness, as he is the supreme governor and Judge of all the earth
3. It was necessary that Satan should be justly despoiled of his advantage and power over mankind, unto the glory of God; for he was not to be left to triumph in his success. And inasmuch as man was, on his part, rightfully given up unto him, his deliverance was not to be wrought by an act of absolute dominion and power, but in a way of justice and lawful judgment; which things shall be afterward spoken unto.
Without these things the recovery of mankind into the favor and unto the enjoyment of God was utterly impossible, on the account of the
259
concernment of the glory of his divine perfections in our sin and apostasy. How all this might be effected -- how the glory of the holiness and righteousness of God in his law and rule, and in the punitive constitution of our nature, might be repaired -- how his goodness, love, grace, and mercy, might be manifested and exalted in this work of the reparation of mankind -- was left unto the care and contrivance of infinite wisdom. From the eternal springs thereof must this work arise, or cease for ever. To trace some of the footsteps of divine wisdom herein, in and from the revelation of it by its effects, is that which lieth before us. And sundry things appear to have been necessary hereunto.
1. That all things required unto our restoration, the whole work wherein they consist, must be wrought in our own nature -- in the nature that had sinned, and which was to be restored and brought unto glory. On supposition, I say, of the salvation of our nature, no satisfaction can be made unto the glory of God for the sin of that nature, but in the nature itself that sinned and is to be saved. For whereas God gave the law unto man as an effect of his wisdom and holiness, which he transgressed in his disobedience, wherein could the glory of them or either of them be exalted, if the same law were complied withal and fulfilled in and by a nature of another kind -- suppose that of angels? For, notwithstanding any such obedience, yet the law might be unsuited unto the nature of man, whereunto it was originally prescribed. Wherefore, there would be a veil drawn over the glory of God in giving the law unto man, if it were not fulfilled by obedience in the same nature; nor can there be any such relation between the obedience and sufferings of one nature in the stead and for the disobedience of another, as that glory might ensue unto the wisdom, holiness, and justice of God, in the deliverance of that other nature thereon. The Scripture abounds in the declaration of the necessity hereof, with its condecency unto divine wisdom. Speaking of the way of our relief and recovery, "Verily," says the apostle, "he took not on him the nature of angels," <580216>Hebrews 2:16. Had it been the recovery of angels which he designed, he would have taken their nature on him. But this would have been no relief at all unto us, no more than the assuming of our nature is of advantage unto the fallen angels. The obedience and sufferings of Christ therein extended not at all unto them -- nor was it just or equal that they should be relieved thereby. What, then, was required unto our deliverance?
260
Why, saith he, "Forasmuch as the children are partakers of flesh and blood, he also himself likewise took part of the same," verse 14. It was human nature (here expressed by flesh and blood) that was to be delivered; and therefore it was human nature wherein this deliverance was to be wrought. This the same apostle disputes at large, <450512>Romans 5:12-19. The sum is, that "as by one man's disobedience many were made sinners; so by the obedience of one" (of one man, Jesus Christ, verse 15) "are many made righteous." The same nature that sinned must work out the reparation and recovery from sin. So he affirms again, 1<461521> Corinthians 15:21, "For since by man came death, by man came also the resurrection of the dead." No otherwise could our ruin be retrieved, nor our deliverance from sin with all the consequents of it be effected, -- which came by man, which were committed and deserved in and by our nature, -- but by man, by one of the same nature with us. This, therefore, in the first place, became the wisdom of God, that the world of deliverance should be wrought in our own nature, -- in the nature that had sinned.
2. That part of human nature wherein or whereby this work was to be effected, as unto the essence or substance of it, was to be derived from the common root or stock of the same nature, in our first parents. It would not suffice hereunto that God should create a man, out of the dust of the earth or out of nothing, of the same nature in general with ourselves; for there would be no cognation or alliance between him and us, so that we should be any way concerned in what he did or suffered: for this advance depends solely hereon, that God" has made of one blood all nations of men," <441726>Acts 17:26. Hence it is that the genealogy of Christ is given us in the a~ -- not only from Abraham, to declare the faithfullness of God in the promise that he should be of his seed, but from Adam also, to manifest his relation unto the common stock of our nature, and unto all mankind therein. The first discovery of the wisdom of God herein was in that primitive revelation, that the Deliverer should be of "the seed of the woman," <010315>Genesis 3:15. No other but he who was so could "break the serpent's head," or "destroy the work of the devil," so as that we might be delivered and restored. He was not only to be partaker of our nature, but he was so to be, by being "the seed of the woman," <480404>Galatians 4:4. He was not to be created out of nothing, nor to be made of the dust of the earth, but so "made of a woman," as that thereby be might receive our
261
nature from the common root and spring of it. Thus "he who sanctifieth and they who are sanctified are all of one," <580211>Hebrews 2:11, -- "ejx eJnov< "; that is, "furam> atov" -- of the same mass, of one nature and blood; whence he is not ashamed to call them brethren. This also was to be brought forth from the treasures of infinite wisdom.
3. This nature of ours, wherein the work of our recovery and salvation is to be wrought and performed, was not to be so derived from the original stock of our kind or race as to bring along with it the same taint of sin, and the same liableness unto guilt, upon its own account, as accompany every other individual person in the world; for, as the apostle speaks, "such a high priest became us" (and as a high priest was he to accomplish this work) "as was holy, harmless, undefiled, separate from sinners." For, if this nature in him were so defiled as it is in us -- if it were under a deprivation of the image of God, as it is in our persons before our renovation -- it could do nothing that should be acceptable unto him. And if it were subject unto guilt on its own account, it could make no satisfaction for the sin of others. Here, therefore, again occurs "dignus vindice nodus" -- a difficulty which nothing but divine wisdom could expedite. To take a little farther view hereof, we must consider on what grounds these things (spiritual defilement and guilt) do adhere unto our nature, as they are in all our individual persons. And the first of these is -- that our entire nature, as unto our participation of it, was in Adam, as our head and representative. Hence his sin became the sin of us all -- justly imputed unto us and charged on us. In him we all sinned; all did so who were in him as their common representative when he sinned. Hereby we became the natural "children of wrath," or liable unto the wrath of God for the common sin of our nature, in the natural and legal head or spring of it. And the other is -- that we derive our nature from Adam by the way of natural generation. By that means alone is the nature of our first parents, as defiled, communicated unto us; for by this means do we become to appertain unto the stock as it was degenerate and corrupt. Wherefore that part of our nature wherein and whereby this great work was to be wrought, must, as unto its essence and substance, be derived from our first parent, -- yet so as never to have been in Adam as a common representative, nor be derived from him by natural generation. The bringing forth of our nature in such an instance -- wherein it should relate no less
262
really and truly unto the first Adam than we do ourselves, whereby there is the strictest alliance of nature between him so partaker of it and us, yet so as not in the least to participate of the guilt of the first sin, nor of the defilement of our nature thereby must be an effect of infinite wisdom beyond the conceptions of any created understanding. And this, as we know, was done in the person of Christ; for his human nature was never in Adam as his representative, nor was he comprised in the covenant wherein he stood. For he derived it legally only from and after the first promise, when Adam ceased to be a common person. Nor did it proceed from him by natural generation -- the only means of the derivation of its depravation and pollution; for it was a "holy thing," created in the womb of the Virgin by the power of the Most High. "O the depths of the wisdom and knowledge of God!" It was necessary, therefore, on all these considerations -- it was so unto the glory of the holy properties of the divine nature, and the reparation of the honor of his holiness and righteousness -- that he by whom the work of our recovery was to be wrought should be a man, partaker of the nature that sinned, yet free from all sin, and all the consequent of it. And this did divine wisdom contrive and accomplish in the human nature of Jesus Christ. But yet, in the second place, on all the considerations before mentioned, it is no less evident that this work could not be wrought or effected by him who was no more than a mere man, who had no nature but ours -- who was a human person, and no more. There was no one act which he was to perform, in order unto our deliverance, but did require a divine power to render it efficacious. But herein lies that great mystery of godliness whereunto a continual opposition has been made by the gates of hell; as we manifested in the entrance of this discourse.
But whereas it belongs unto the foundation of our faith, we must inquire into it, and confirm the truth of it with such demonstrations as divine revelation does accommodate us withal. And three things are to be spoken unto. First, We are to give in rational evidences that the recovery of mankind was not to be effected by any one who was a mere man, and no more, though it were absolutely necessary that a man he should be; he must be God also. Secondly, We must inquire into the suitableness or condecency unto divine wisdom in the redemption and salvation of the church by Jesus Christ, who was God and man in one person; and thereon
263
give a description of the person of Christ and its constitution, which suiteth all the ends of infinite wisdom in this glorious work. The first of these falls under sundry plain demonstrations.
1. That human nature might be restored, or any portion of mankind be eternally saved unto the glory of God, it was necessary, as we proved before, that an obedience should be yielded unto God and his law, which should give and bring more glory and honor unto his holiness than there was dishonor reflected on it by the disobedience of us all. Those who are otherwise minded care not what becomes of the glory of God, so that wicked, sinful man may be saved one way or other. But these thoughts spring out of our apostasy, and belong not unto that estate wherein we loved God above all, and preferred his glory above all, -- as it was with us at the first, in the original constitution of our nature. But such an obedience could never be yielded unto God by any mere creature whatever, -- not by any one who was only a man, however dignified and exalted in state and condition above all others. For to suppose that God should be pleased and glorified with the obedience of any one man, more than he was displeased and dishonored by the disobedience of Adam and all his posterity, is to fancy things that have no ground in reason or justice, or are any way suitable unto divine wisdom and holiness. He who undertaketh this work must have somewhat that is divine and infinite, to put an infinite value on his obedience -- that is, he must be God.
2. The obedience of such a one, of a mere man, could have no influence at all on the recovery of mankind, nor the salvation of the church. For, whatever it were, it would be all due from him for himself, and so could only profit or benefit himself; for what is due from any on his own account, cannot redound or be reckoned unto the advantage of another. But there is no mere creature, nor can there be any such, but he is obliged for himself unto all the obedience unto God that he is capable of the performance of in this world; as we have before declared. Yea, universal obedience, in all possible instances, is so absolutely necessary unto him, as a creature made in dependence on God, and for the enjoyment of him, that the voluntary omission of it, in any one instance, would be a criminal disobedience, ruinous unto his own soul. Wherefore, no such obedience could be accepted as any kind of compensation for the disobedience of others, or in their stead. He, then, that performs this obedience must be
264
one who was not originally obliged thereunto, on his own account, or for himself. And this must be a divine person, and none other; for evermore creature is so obliged. And there is nothing more fundamental in Gospel principles, than that the Lord Christ, in his divine person, was above the law, and for himself owed no obedience thereunto; but by his own condescension, as he was "made of a woman" for us, so he was "made under the law" for us. And therefore, those by whom the divine person of Christ is denied, do all of them contend that he yielded obedience unto God for himself, and not for us. But herein they bid defiance unto the principal effect of divine wisdom, wherein God will be eternally glorified.
3. The people to be freed, redeemed, and brought unto glory, were great and innumerable; "a great multitude, which no man can number," <660709>Revelation 7:9. The sins which they were to be delivered, ransomed, and justified from -- for which a propitiation was to be made -- were next unto absolutely infinite. They wholly surpass the comprehension of any created understanding, or the compass of imagination. And in every one of them there was something reductively infinite, as committed against an infinite Majesty. The miseries which hereon all these persons were obnoxious unto were infinite, because eternal; or all that evil which our nature is capable to suffer was by them all eternally to be undergone. By all these persons, in all these sins, there was an inroad made on the rule and government of God, an affront given unto his justice, in the violation of his law; nor can any of them be delivered from the consequent hereof in eternal misery, without a compensation and satisfaction made unto the justice of God. To assert the contrary, is to suppose, that upon the matter it is all one to him whether he be obeyed or disobeyed, whether he be honored or dishonored, in and by his creatures; and this is all one as to deny his very being, seeing it opposeth the glory of his essential properties. Now, to suppose that a mere man, by his temporary suffering of external pains, should make satisfaction unto the justice of God for all the sins of all these persons, so as it should be right and just with him not only to save and deliver them from all the evils they were liable unto, but also to bring them unto life and glory, is to constitute a mediation between God and man that should consist in appearance and ostentation, and not be an effect of divine wisdom, righteousness, and holiness, nor have its foundation in the nature and equity of things themselves. For the things supposed will not be
265
reduced unto any rules of justice or proportion, that one of them should be conceived in any sense to answer unto the other, that is, there is nothing which answers any rule, notions, or conceptions of justice -- nothing that might be exemplary unto men in the punishment of crimes, that the sins of an infinite number of men, deserving every one of them eternal death, should be expiated by the temporary sufferings of one mere man, so as to demonstrate the righteousness of God in the punishment of sin. But God does not do these things for show or appearance, but according unto the real exigence of the holy properties of his nature. And on that supposition, there must be a proportion between the things themselves -- namely, the sufferings of one and the deliverance of all. Nor could the faith of man ever find a stable foundation to fix upon on the supposition before mentioned. No faith is able to conflict with this objection, that the sufferings of one mere man should be accepted with God as a just compensation for the sins of the whole church. Men who, in things of this nature, satisfy themselves with notions and fancies, may digest such suppositions; but those who make use of faith for their own delivery from under a conviction of sin, the nature and demerit of it, with a sense of the wrath of God, and the curse of the law against it, can find no relief in such notions or apprehensions. But it became the wisdom of God, in the dispensation of himself herein unto the church, so to order things as that faith might have an immovable rock to build upon. This alone it has in the person of Christ, God and man, his obedience and sufferings. Wherefore, those by whom the divine nature of the Lord Christ is denied, do all of them absolutely deny also that he made any satisfaction unto divine justice for sin. They will rather swallow all the absurdities which the absolute dismission of sin without satisfaction or punishment does bring along with it, than grant that a mere man could make any such satisfaction by his temporary sufferings for the sins of the world. And, on the other hand, whoever does truly and sincerely believe the divine person of Christ namely, that he was God and man in one person, and as such a person acted in the whole work of mediation -- he cannot shut his eyes against the glorious light of this truth, that what he did and suffered in that work must have an intrinsic worth and excellency in it, outbalancing all the evil in the sins of mankind -- that more honor and glory accrued unto the holiness and law of God by his obedience than dishonor was cast on them by the disobedience of Adam and all his posterity.
266
4. The way whereby the church was to be recovered and saved, was by such works and acting as one should take on himself to perform in the way of an office committed unto him for that end. For whereas man could not recover, ransom, nor save himself as we have proved, the whole must be wrought for him by another. The undertaking hereof by another must depend on the infinite wisdom, counsel, and pleasure of God, with the will and consent of him who was to undertake it. So also did the constitution of the way and means in particular whereby this deliverance was to be wrought. Hereon it became his office to do the things which were required unto that end. But we have before proved, apart by itself, that no office unto this purpose could be discharged towards God, or the whole church, by any one who was a man only. I shall not, therefore, here farther insist upon it, although there be good argument in it unto our present purpose.
5. If man be recovered, he must be restored into the same state, condition, and dignity, wherein he was placed before the fall. To restore him with any diminution of honor and blessedness was not suited unto divine wisdom and bounty; yea, seeing it was the infinite grace, goodness, and mercy of God to restore him, it seems agreeable unto the glory of divine excellencies in their operations, that he should be brought into a better and more honorable condition than that which he had lost. But before the fall, man was not subject nor obedient unto any but unto God alone. Somewhat less he was in dignity than the angels; howbeit he owed them no obedience -- they were his fellow-servants. And as for all other things here below, they were made "subject unto him, and put under his feet," he himself being in subjection unto God alone. But if he were deemed and restored by one who was a mere creature, he could not be restored unto this state and dignity; for, on all grounds of right and equity, he must owe all service and obedience unto him by whom he was redeemed, restored, and recovered, as the author of the state wherein he is. For when we are "bought with a price," we are not our own, as the apostle affirms, 1<460619> Corinthians 6:19, 20. We are therefore his who has bought us; and him are we bound to serve in our souls and bodies, which are his. Accordingly, in the purchase of us, the Lord Christ became our absolute Lord, unto whom we owe all religious subjection of soul and conscience, <451407>Romans 14:7-9. It would follow, therefore, that if we were redeemed and recovered by the interposition of a mere creature -- if such a one were our Redeemer, Savior, and Deliverer --
267
into the service of a mere creature (that is, religious service and obedience) we should be recovered. And so they believe who affirm the Lord Christ to be a man, and no more. But, on this supposition, we are so far from an advancement in state and dignity by our restoration, that we do not recover what we were first instated in. For it belonged thereunto that we should owe religious service and obedience unto him alone who was God by nature over all, blessed for ever. And they bring all confusion into Christian religion, who make a mere creature the object of our faith, love, adoration, invocation, and all sacred worship. But in our present restoration we are made subject anew, as unto religious service, only unto God alone. Therefore the holy angels, the head of the creation, do openly disclaim any such service and veneration from us, because they are only the fellow-servants of them that have the testimony of Jesus, <661910>Revelation 19:10. Nor has God put the "world to come," the gospel state of the church, into subjection unto angels, or any other creature, but only unto the Son, who is Lord over his own house, even he that made all things, who is God, <580304>Hebrews 3:4-6. Wherefore, we are restored into our primitive condition, to be in spiritual subjection unto God alone. He, therefore, by whom we are restored, unto whom we owe all obedience and religious service, is, and ought to be, God also. And as they utterly overthrow the gospel who affirm that all the obedience of it is due unto him who is a man, and no more -- as do all by whom the divine nature of Christ is denied; so they debase themselves beneath the dignity of the state of redemption, and cast dishonor on the mediation of Christ, who subject themselves in any religious service to saints or angels, or any other creatures whatever. On these suppositions, which are full of light and evidence, infinite Wisdom did interpose itself, to glorify all the other concerned excellencies of the glory of God, in such a way as might solve all difficulties, and satisfy all the ends of God's glory, in the recovery and redemption of mankind. The case before it was as followeth: -- Man, by sin, had cast the most inconceivable dishonor on the righteousness, holiness, goodness, and rule of God; and himself into the guilt of eternal ruin. In this state it became the wisdom and goodness of God, neither to suffer the whole race of mankind to come short eternally of that enjoyment of himself for which it was created, nor yet to deliver any one of them without a retrieval of the eternal honor of his righteousness, holiness, and rule, from the diminution and waste that was made of it by sin. As this
268
could no way be done but by a full satisfaction unto justice and an obedience unto the law, bringing and yielding more honor unto the holiness and righteousness of God than they could any way lose by the sin and disobedience of man; -- so this satisfaction must be made, and this obedience be yielded, in and by the same nature that sinned or disobeyed, whereby alone the residue of mankind may be interested in the benefits and effects of that obedience and satisfaction. Yet was it necessary hereunto, that the nature wherein all this was to be performed, though derived from the same common stock with that whereof in all our persons we are partakers, should be absolutely free from the contagion and guilt which, with it and by it, are communicated unto our persons from that common stock. Unless it were so, there could be no undertaking in it for others -- it would not be able to answer for itself. But yet, on all these suppositions, no undertaking, no performance of duty, in human nature, could possibly yield that obedience unto God, or make that satisfaction for sin, whereon the deliverance of others might ensue, unto the glory of the holiness, righteousness, and rule of God. In this state of things did infinite Wisdom interpose itself, in that glorious, ineffable contrivance of the person of Christ or of the divine nature in the eternal Son of God and of ours in the same individual person. Otherwise this work could not be accomplished, -- at least all other ways are hidden from the eyes of all living, no created understanding being able to apprehend any other way whereby it might so have been, unto the eternal glory of God. This, therefore, is such an effect of divine wisdom as will be the object of holy adoration and admiration unto eternity, -- as unto this life, bow little a portion is it we know of its excellency!
269
CHAPTER 17
OTHER EVIDENCES OF DIVINE WISDOM IN THE CONTRIVANCE OF THE WORK OF REDEMPTION IN AND BY
THE PERSON OF CHRIST, IN EFFECTS EVIDENCING A CONDECENCY THEREUNTO
That which remains of our present inquiry, is concerning those evidences of divine condecency, or suitableness unto infinite wisdom and goodness, which we may gather from the nature of this work, and its effects as expressed in divine revelation. Some few instances hereof I shall choose out from amongst many that might be insisted on.
1. Man was made to serve God in all things. In his person -- in his soul and body -- in all his faculties, powers, and senses -- all that was given unto him or intrusted with him -- he was not his own, but every way a servant, in all that he was in all that he had, in all that he did or was to do. This he was made for -- this state and condition was necessary unto him as a creature. It could be no otherwise with any that was so; it was so with the angels, who were greater in dignity and power than man. The very name of creature includes the condition of universal subjection and service unto the Creator. This condition, in and by his sin, Adam designed to desert and to free himself from. He would exalt himself out of the state of service and obedience absolute and universal, into a condition of selfsufficiency -- of domination and rule. He would be as God, like unto God; that is, subject no more to him, be in no more dependence on him -- but advance his own will above the will of God. And there is somewhat of this in every sin; -- the sinner would advance his own will in opposition unto and above the will of God. But what was the event hereof? Man, by endeavoring to free himself from absolute subjection and universal service, to invade absolute dominion, fell into absolute and eternal ruin. For our recovery out of this state and condition, considering how we cast ourselves into it, the way insisted on was found out by divine wisdom -- namely, the incarnation of the Son of God; for he was Lord of all, had absolute dominion over all, owed no service, no obedience for himself -- being in the form of God, and equal unto him. From this state of absolute dominion
270
he descended into a condition of absolute service. As Adam sinned and fell by leaving leaving that state of absolute service which was due unto him, proper unto his nature, inseparable from it, -- to attempt a state of absolute dominion which was not his own, not due unto him, not consistent with his nature; so the Son of God, being made the second Adam, relieved us by descending from a state of absolute dominion, which was his own -- due to his nature -- to take on him a state of absolute service, which was not his own, nor due unto him. And this being inconsistent with his own divine nature, he performed it by taking our nature on him -- making it his own. He descended as much beneath himself in his self-humiliation, as Adam designed to ascend above himself in his pride and self-exaltation. The consideration of the divine grace and wisdom herein the apostle proposeth unto us, Philippians 2:6-8, "Who, being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men; and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross." Adam being in the form -- that is, the state and condition -- of a servant, did by robbery attempt to take upon him the "form of God," or to make himself equal unto him. The Lord Christ being in the "form of God" -- that is, his essential form, of the same nature with him -- accounted it no robbery to be in the state and condition of God, to be "equal to him;" but being made in the "fashion of a man," taking on him our nature, he also submitted unto the form or the state and condition of a servant therein. He had dominion over all, owed service and obedience unto none, being in the "form of God," and equal unto him -- the condition which Adam aspired unto; but he condescended unto a state of absolute subjection and service for our recovery. This did no more belong unto him on his own account, than it belonged unto Adam to be like unto God, or equal to him. Wherefore it is said that he humbled himself unto it, as Adam would have exalted himself unto a state of dignity which was not his due. This submission of the Son of God unto an estate of absolute and universal service is declared by the apostle, <581005>Hebrews 10:5. For those words of the Psalmist, "Mine ears hast thou digged," or bored, <194006>Psalm 40:6, he renders, "A body hast thou prepared me." There is an allusion in the words of the prophecy unto him under the law who gave up himself in absolute and perpetual service; in sign whereof his ears were bored with an
271
awl. So the body of Christ was prepared for him, that therein he might be in a state of absolute service unto God. So he became to have nothing of his own -- the original state that Adam would have forsaken; no, not [even] his life -- he was obedient unto the death. This way did divine wisdom find out and contrive, whereby more glory did arise unto the holiness and righteousness of God from his condescension unto universal service and obedience who was over all, God blessed for ever, than dishonor was cast upon them by the self- exaltation of him who, being in all things a servant, designed to be like unto God.
2. Adam was poor in himself, as a creature must be. What riches he had in his hand or power, they were none of his own, they were only trusted with him for especial service. In this state of poverty he commits the robbery of attempting to be like unto God. Being poor, he would make himself rich by the rapine of an equality with God. This brought on him and us all, as it was meet it should, the loss of all that we were trusted with. Hereby we lost the image of God -- lost our right unto the creatures here below -- lost ourselves and our souls. This was the issue of his attempt to be rich when he was poor. In this state infinite wisdom has provided for our relief, unto the glory of God. For the Lord Jesus Christ being rich in himself, for our sakes he became poor, that we through his poverty might be rich, 2<470809> Corinthians 8:9. He was rich in that riches which Adam designed by robbery; for "he was in the form of God, and accounted it no robbery to be equal with God." But he made himself poor for our sakes, with poverty which Adam would have relinquished; yea, to that degree that "he had not where to lay his head" -- he had nothing. Hereby he made a compensation for what he never made spoil of, or paid what he never took. In this condescension of his, out of grace and love to mankind, was God more glorified than he was dishonored in the sinful exaltation of Adam out of pride and self-love.
3. The sin of man consisted formally in disobedience; and it was the disobedience of him who was every way and in all things obliged unto obedience. For man -- by all that he was, by all that he had received, by all that he expected or was farther capable of, by the constitution of his own nature, by the nature and authority of God, with his relation thereunto -- was indispensably obliged unto universal obedience. His sin, therefore, was the disobedience of him who was absolutely obliged unto obedience
272
by the very constitution of his being and necessary relation unto God. This was that which rendered it so exceeding sinful, and the consequent of it eternally miserable; and from this obligation his sin, in any one instance, was a total renunciation of all obedience unto God. The recompense, with respect unto the glory of God, for disobedience must be by obedience, as has been before declared. and if there be not a full obedience yielded unto the law of God in that nature that sinned, man cannot be saved without an eternal violation of the glory of God therein. But the disobedience of him who was every way obliged unto obedience could not be compensated but by his obedience who was no way obliged thereunto; and this could be only the obedience of him that is God, (for all creatures are obliged to obedience for themselves,) and it could be performed only by him who was man. Wherefore, for the accomplishment of this obedience, he who, in his own person as God, was above the law, was in his human nature, in his own person as man, made under the law. Had he not been made under the law, what he did could not have been obedience; and had he not been in himself above the law, his obedience could not have been beneficial unto us. The sin of Adam (and the same is in the nature of every sin) consisted in this -- that he who was naturally every way under the law, and subject unto it, would be every way above the law, and no way obliged by it. Wherefore it was taken away, unto the glory of God, by his obedience, who being in himself above the law, no way subject unto it, yet submitted, humbled himself, to be "made under the law," to be every way obliged by it. See <480313>Galatians 3:13, 4:4. This is the subject of the discourse of the apostle, Romans 5, from verse 12 to the end of the chapter. Unto the glory of God in all these ends, the person of Christ, as an effect of infinite wisdom, was meet and able to be a mediator and undertaker between God and man. In the union of both our natures in the same person he was so meet by his relation unto both; -- unto God by filiation, or Sonship; unto us by brotherhood, or nearness of kindred, <580214>Hebrews 2:14. And he was able from the dignity of his person; for the temporary sufferings of him who was eternal were a full compensation for the eternal sufferings of them who were temporary.
4. God made man the Lord of all things here below. He was, as it were, the heir of God, as unto the inheritance of this world in present, and as unto a blessed state in eternal glory. But he lost all right and title hereunto by sin.
273
He made forfeiture of the whole by the law of tenure whereby he held it, and God took the forfeiture. Wherefore he designs a new heir of all, and vests the whole inheritance of heaven and earth in him, even in his Son. He appointed him "the heir of all things," <580102>Hebrews 1:2. This translation of God's inheritance the apostle declares, <580206>Hebrews 2:6-9; for the words which he cites from <190804>Psalm 8:4-6, -- "What is man, that thou art mindful of him, and the son of man, that thou visitest him? For thou hast made him a little lower than the angels, and hast crowned him with glory and honor. Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet," -- do declare the original condition of mankind in general. But man forfeited the dominion and inheritance that he was intrusted withal; and God settleth it anew, solely in the man Christ Jesus. So the apostle adds, "We see not yet all things put under him;" but we see it all accomplished in Jesus, verse 8. But as all other inheritances do descend with their, so did this unto him with its burden. There was a great debt upon it -- the debt of sin. This he was to undergo, to make payment of, or satisfaction for, or he could not rightly enter upon the inheritance. This could no otherwise be done but by his suffering in our nature, as has been declared. He who was the heir of all, was in himself to purge our sins. Herein did the infinite wisdom of God manifest itself, in that he conveyed the inheritance of all things unto him who was meet and able so to enter upon it, so to enjoy and possess it, as that no detriment or damage might arise unto the riches, the revenue, the glory of God, from the waste made by the former possessor.
5. Mankind was to be recovered unto faith and trust in God, as also unto the love of him above all. All these things had utterly forsaken our nature; and the reduction of them into it is a work of the greatest difficulty. We had so provoked God, he had given such evidences of his wrath and displeasure against us, and our minds thereon were so alienated from him, as we stood in need of the strongest motives and highest encouragements once to attempt to return unto him, so as to place all our faith and trust in him, and all our love upon him. Sinners generally live in a neglect and contempt of God, in an enmity against him; but whenever they are convinced of a necessity to endeavor a return unto him, the first thing they have to conflict withal is fear. Beginning to understand who and what he is, as also how things stand between him and them, they are afraid to have
274
anything to do with him, and judge it impossible that they should find acceptance with him. This was the sense that Adam himself had upon his sin, when he was afraid, and hid himself. And the sense of other sinners is frequently expressed unto the same purpose in Scripture. See <233314>Isaiah 33:14; <330606>Micah 6:6, 7., All these discouragements are absolutely provided against in that way of our recovery which infinite wisdom has found out. It were a thing delightful to dwell on the securities given us therein, as unto our acceptance, in all those principles, acts, and duties wherein the renovation of the image of God does consist. I must contract my meditations, and shall therefore instance in some few things only unto that purpose.
(1.) Faith is not capable of greater encouragement or confirmation than lieth in this one consideration -- that what we are to believe unto this end is delivered unto us by God himself in our nature. What could confirm our faith and hope in God, what could encourage us to expect acceptance with God, like this ineffable testimony of his goodwill unto us? The nature of things is not capable of greater assurance, seeing the divine nature is capable of no greater condescension. This the Scripture proposeth as that which gives a just expectation that, against all fears and oppositions, we should close with divine calls and invitations to return unto God: "Last of all he sent unto them his son, saying, They will reverence my son," <402137>Matthew 21:37, -- they will believe the message which I send by him. He has "spoken unto us by his Son" -- "the brightness of his glory, and the express image of his person," <580101>Hebrews 1:1-3. The consideration hereof is sufficient to dispel all that darkness and confusion which fear, dread, and guilt do bring on the minds of men, when they are invited to return unto God. That that God against whom we have sinned should speak unto us, and treat with us, in our oven nature, about a return unto himself, is the utmost that divine excellencies could condescend unto. And as this was needful for us, (though proud men and senseless of sin understand it not,) so, if it be refused, it will be attended with the sorest destruction, <581225>Hebrews 12:25.
(2.) This treaty principally consists in a divans declaration, that all the causes of fear and dread upon the account of sin are removed and taken away. This is the substance of the Gospel, as it is declared by the apostle, 2<470518> Corinthians 5:18-21. Wherefore, if hereon we refuse to return unto
275
God -- to make him the object of our faith, trust, love, and delight -- it is not by reason of any old or former sin, not of that of our original apostasy from God, nor of the effects of it against the law, [but] by the means of a new sin, outdoing them all in guilt and contempt of God. Such is final unbelief against the proposal of the gospel. It has more malignity in it than all other sins whatever. But by this way of our recovery, all cause of fear and dread is taken away -- all pretenses of a distrust of the love and goodwill of God are defeated; so that if men will not hereon be recovered unto him, it is from their hatred of him and enmity unto him -- the fruits whereof they must feed on to eternity.
(3.) Whereas, if we will return unto God by faith, we are also to return unto him in love, what greater motive can there be unto it than that infinite love of the Father and the Son unto us, which is gloriously displayed in this way of our recovery? See 1<620409> John 4:9, 10 "Si amare pigebat, saltem redamare ne pigeat."
(4.) The whole race of mankind falling into sin against God, and apostasy from him, there was no example left unto them to manifest how excellent, how glorious and comely a thing it is, to live unto God, to believe and trust in him -- to cleave unto him unchangeably by love; for they were utter stranger unto what is done by angels above, nor could be affected with their example. But without a pattern of these things, manifesting their excellency and reward, they could not earnestly endeavor to attain unto them. This is given us most conspicuously in the human nature of Christ. See <581202>Hebrews 12:2, 3. Hereby, therefore, everything needful for our encouragement to return unto God is, in infinite wisdom, provided for and proposed unto us.
6. Divine Wisdom, in the way of our recovery by Jesus Christ, God manifest in the flesh, designed to glorify a state of obedience unto God, and to cast the reproach of the most inexpressible folly on the relinquishment of that state by sin. For, as God would recover and restore us; so be would do it in a way of obedience on our part of that obedience which we had forsaken. The design of man, which was imposed on him by the craft of Satan, was to become wise like unto God, knowing good and evil. The folly of this endeavor was quickly discovered in its effects. Sense of nakedness, with shame, misery, and death, immediately ensued thereon.
276
But divine Wisdom thought meet to aggravate the reproach of this folly. He would let us see wherein the true knowledge of good and evil did consist, and how foolishly we had aspired unto it by a relinquishment of that state of obedience wherein we were created. Job 28 from verse 12 unto the end of the chapter, there is an inquiry after wisdom, and the place of its habitation. All creatures give an account that it is not in them, that it is hid from theme only they have heard the fame thereof. All the context is to evince that it is essentially and originally only in God himself. But if we cannot comprehend it in itself, yet may we not know what is wisdom unto us, and what is required thereunto? Yes, saith he; for "unto man he said, Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding," verse 28. Man, on the other hand, by the suggestion of Satan, thought, and now of himself continues to think, otherwise; namely, that the way to be wise is to relinquish these things. The world will not be persuaded that "the fear of the Lord is wisdom, and to depart from evil is understanding;" yea, there is nothing that the most of men do more despise and scorn, than thoughts that true wisdom does consist in faith, love, fear, and obedience unto God. See <191406>Psalm 14:6. Whatever else may be pleaded to be in it, yet sure enough they are that those who count it wisdom are but fools To cast an everlasting reproach of folly on this contrivance of the devil and man, and uncontrollably to evince wherein alone true wisdom does consist, God would glorify a state of obedience. He would render it incomparably more amiable, desirable, and excellent, than ever it could have appeared to have been in the obedience of all the angels in heaven and men on earth, had they continued therein. This he did in this way of our recovery, -- in that his own eternal Son entered into a state of obedience, and took upon him the "form" or condition "of a servant" unto God. What more evident conviction could there be of the folly of mankind in hearkening unto the suggestion of Satan to seek after wisdom in another condition? How could that great maxim, which is laid down in opposition unto all vain thoughts of man, be more eminently exemplified -- that "the fear of the Lord, that is wisdom; and to depart from evil, that is understanding?" What greater evidence could be given, that the nature of man is not capable of a better condition than that of service and universal obedience unto God? How could any state be represented more amiable, desirable, and blessed? In the obedience of Christ, of the Son of God in our nature, apostate sinners are upbraided with their folly in relinquishing that
277
state which, by his susception of it, is rendered so glorious. What have we attained by leaving that condition which the eternal Son of God delighted in?
"I delight," saith he, "to do thy will, O my God; yea, thy law is in the midst of my bowels," <194008>Psalm 40:8 -- margin.
It is the highest demonstration that our nature is not capable of more order, more beauty, more glory, than consists in obedience unto God. And that state which we fell into upon our forsaking of it, we now know to be all darkness, confusion, and misery. Wherefore, seeing God, in infinite grace and mercy, would recover us unto himself; and, in his righteousness and holiness, would do this in a way of obedience, -- of that obedience which we had forsaken; it has an eminent impression of divine wisdom upon it, that in this mystery of God manifest in the flesh, the only means of our recovery, he would cast the reproach of the most inexpressible folly on our apostasy from a state of it, and render it amiable and desirable unto all who are to return unto him. To bear the shame of this folly, to be deeply sensible of it, and to live in a constant prospect and view of the glory of obedience in the person of Christ, with a sedulous endeavor for conformity thereunto, is the highest attainment of our wisdom in this world; -- and whosoever is otherwise minded, is so at his own utmost peril.
7. God, in infinite wisdom, has by this means secured the whole inheritance of this life and that which is to come from a second forfeiture. Whatever God will bestow on the children of men, he grants it unto them in the way of an inheritance. So the land of Canaan, chosen out for a representative of spiritual and eternal things, was granted unto Abraham and his seed for an inheritance. And his interest in the promise is expressed by being "heir of the world." All the things of this life, that are really good and useful unto us, do belong unto this inheritance. So they did when it was vested in Adam. All things of grace and glory do so also. And the whole of the privilege of believers is, that they are heirs of salvation. Hence godliness has the
"promise of the life that now is, and of that which is to come," 1<540408> Timothy 4:8.
278
And the promise is only of the inheritance. This inheritance, as was before intimated, was lost in Adam, and forfeited into the hand of the great Lord, the great possessor of heaven and earth. In his sovereign grace and goodness he was pleased again to restore it -- as unto all the benefits of it -- unto the former tenants; and that with an addition of grace, and a more exceeding weight of glory. But withal, infinite wisdom provides that a second forfeiture shall not be made of it. Wherefore the grant of it is not made immediately unto any of those for whose use and benefit it is prepared and granted. They had been once tried, and failed in their trust, unto their own eternal beggary and ruin, had not infinite grace interposed for their relief. And it did not become the wisdom and glory of God to make a second grant of it, which might be frustrate in like manner. Wherefore he would not commit it again unto any mere creature whatever; nor would it safely have been so done with security unto his glory. For --
(1.) It was too great a trust -- even the whole inheritance of heaven and earth, all the riches of grace and glory -- to be committed unto any one of them. God would not give this glory unto any one creature. If it be said it was first committed unto Adam, and therefore to have it again is not an honor above the capacity of a creature; I say that the nature of the inheritance is greatly changed. The whole of what was intrusted with Adam comes exceedingly short of what God has nor prepared as the inheritance of the church. There is grace in it, and glory added unto it, which Adam neither had nor could have right unto. It is now of that nature, as could neither be intrusted with, nor communicated by, any mere crew Besides, he that has it is the object of the faith and trust of the church; nor can any be interested in any part of this inheritance without the exercise of those and all other graces on him whose the inheritance is. And so to be the object of our faith, is the prerogative of the divine nature alone.
(2.) No mere creators could secure this inheritance that it should be lost no more; and yet if it were so, it would be highly derogatory unto the glory of God. For two things were required hereunto, -- First, That he in whom this trust is vested should be in himself incapable of any such failure, as through which, by the immutable, eternal law of obedience unto God, a forfeiture of it should be made; -- Secondly, That he undertake for them all who shall be heirs of salvation, who shall enjoy this inheritance, that none of them should lose or forfeit their own personal interest in it, or the
279
terms whereon it is conveyed and communicated unto them. But no mere creature was sufficient unto these ends; for no one of them, in and by him in the constitution of his nature, is absolutely free from falling from God, himself They may receive -- the angels in heaven and the glorified saints have received -- such a confirmation, in and by grace, as that they shall never actually apostatise or fall from God; but this they have not from themselves, nor the principles of their own nature, -- which is necessary unto him that shall receive this trust. For so when it was first vested in Adam, he was left to preserve it by the innate concreated abilities of his own nature. And as unto the latter, all the angels in heaven cannot undertake to secure the obedience of any one man, so as that the conveyance of the inheritance may be sure unto him. Wherefore, with respect hereunto, those angels themselves though the most holy and glorious of all the creatures of God, have no greater trust or interest than to be "ministering spirits, sent forth to minister for them who shall be heirs of salvation," <580114>Hebrews 1:14. So unmet are they to have the whole inheritance vested in any of them. But all this infinite wisdom has provided for in the great "mystery of godliness God manifest in the flesh." God herein makes his only Son the best of all things, and vests the whole inheritance absolutely in him. For the promise, which is the court-roll of heaven -- the only external mean and record of its conveyance -- was originally made unto Christ only. God said not,
"And to seeds as of many; but as of one, And to thy seed, which is Christ," <480316>Galatians 3:16.
And we become again heirs of God only as we are joint heirs with Christ, <450817>Romans 8:17; that is by being taken into a participation of that inheritance which is vested in him alone. For many may be partakers of the benefit of that whose right and title is in one alone, when it is conveyed unto him for their use. And hereby the ends before mentioned are fully provided for. For --
[1.] He who is thus made the "heir of all" is meet to be intrusted with the glory of it. For where this grant is solemnly expressed, it is declared that he is the
"brightness of the Father's glory, and the express image of his person," <580102>Hebrews 1:2, 3;
280
and that by him the worlds were made. He alone was meet to be this heir who is partaker of the divine nature, and by whom all things were created; for such things belong unto it as cannot appertain unto any other. The reader may consult, if he please, our exposition of that place of the apostle.
[2.] Any failure in his own person was absolutely impossible. The subsistence of the human nature in the person of the Son of God, rendered the least sin utterly impossible unto him; for all the moral operations of that nature are the acts of the person of the Son of God. And hereby not only is the inheritance secured but also an assurance that it is so is given unto all them that do believe. This is the life and soul of all Gospel comforts, that the whole inheritance of grace and glory is vested in Christ, where it can never suffer loss or damage. When we are sensible of the want of grace, should we go unto God, and say, "Father, give us the portion of goods that falls unto us," as the prodigal did, we should quickly consume it, and bring ourselves unto the utmost misery, as he did also. But in Christ the whole inheritance is secured for evermore.
[3.] He is able to preserve all those who shall be heirs of this inheritance, that they forfeit not their own personal interest therein, according unto the terms of the covenant whereby it is made over to them. He can and will, by the power of his grace, preserve them all unto the full enjoyment of the purchased inheritance. We hold our title by the rod at the will of the Lord; and many failures we are liable unto, whereon we are "in misericordia Domini," and are subject unto amercements. But yet the whole inheritance being granted unto Christ is eternally secured for us, and we are by his grace preserved from such offenses against the supreme Lord, or committing any such wastes, as should cast us out of our possession. See <198927>Psalm 89:27-32. Thus in all things infinite wisdom has provided that no second forfeiture should be made of the inheritance of grace and glory, which as it would have been eternally ruinous unto mankind, so it was inconsistent with the glory and honor of God.
8. The wisdom of God was gloriously exalted in the righteous destruction of Satan and his interest, by the incarnation and mediation of the Son of God. He had prevailed against the first way of the manifestation of divine glory; and therein both pleased and prided himself. Nothing could ever give
281
such satisfaction unto the malicious murderer, as the breach he had occasioned between God and man, with his hopes and apprehensions that it would be eternal He had no other thoughts but that the whole race of mankind, which God had designed unto the enjoyment of himself, should be everlastingly ruined. So he had satisfied his envy against man in his eternal destruction with himself, and his malice against God in depriving him of his glory. Hereon, upon the distance that he had made between God and man, he interposed himself, and boasted himself for a long season as "The God of this world," who had all power over it and in it. It belonged unto the honor of the wisdom of God that he should be defeated in this triumph. Neither was it meet that this should be done by a mere act of sovereign omnipotent power; for he would yet glory in his craft and the success of it, -- that there was no way to disappoint him, but by crushing him with power, without respect unto righteousness or demonstration of wisdom. Wherefore, it must be done in such a way as wherein he might see, unto his eternal shame and confusion, all his arts and subtleties defeated by infinite wisdom, and his enterprise overthrown in a way of right and equity. The remark that the Holy Ghost puts on the serpent, which was his instrument in drawing man unto apostasy from God -- namely, that he was "more sure than any beast of the field" -- is only to intimate wherein Satan designed his attempt, and from whence he hoped for his success. It was not an act of power or rage; but of craft, counsel, subtlety, and deceit. Herein he gloried and prided himself; wherefore the way to disappoint him with shame, must be a contrivance of infinite wisdom, turning all his artifices into mere folly. This work of God, with respect unto him, is expressed in the Scripture two ways: -- First, it is called the spoiling of him, as unto his power and the prey that he had taken. The "strong man armed" was to be bound, and his goods spoiled. The Lord Christ, by his death, "destroyed him that had the power of death, that is, the devil." He "led captivity captive," spoiling principalities and powers, triumphing over them in his cross. So Abraham, when he smote the kings, not only delivered Lot, who was their captive, but also took all their spoils. Again, it is expressed by the destruction of his works: "For this cause was the Son of God manifested, that he might destroy the works of the devil." The spoils which he had in his own power were taken from him, and the works which he had erected in the minds of men were demolished. The web which he had woven to clothe himself withal, as the
282
God of this world, was unraveled to the last thread. And although all this seems to represent a work of power, yet was it indeed an effect of wisdom and righteousness principally. For the power which Satan had over mankind was in itself unjust. For,
(1.) He obtained it by fraud and deceit: "The serpent beguiled" Eve.
(2.) He possessed it with injustice, with respect unto God, being an invader of his right and possession.
(3.) He used and exercised it with malice, tyranny, and rage; -- so as that it was every way unjust, both in its foundation and execution.
With respect hereunto he was justly destroyed by omnipotent power, which puts forth itself in his eternal punishment. But, on the other side, mankind did suffer justly under his power -- being given up unto it in the righteous judgment of God. For one may suffer justly what another does unjustly inflict; as when one causelessly strikes an innocent man, if he strikes him again, he who did the first injury suffereth justly, but the other does unjustly in revenging himself. Wherefore, as man was given up unto him in a way of punishment, he was a lawful captive, and was not to be delivered but in a way of justice. And this was done in a way that Satan never thought of. For, by the obedience and sufferings of the Son of God incarnate, there was full satisfaction made unto the justice of God for the sins of man, a reparation of his glory, and an exaltation of the honor of his holiness, with all the other properties of his nature, as also of his law, outbalancing all the diminution of it by the first apostasy of mankind; as has been declared. Immediately hereon all the charms of Satan were dissolved, all his chains loosed, his darkness that he had brought on the creation dispelled, his whole plot and design defeated; -- whereon he saw himself, and was exposed unto all the holy angels of heaven, in all the counsels, craft, and power he had boasted of, to be nothing but a congeries -- a mass of darkness, malice, folly, impotency, and rage. Hereon did Satan make an entrance into one of the principal parts of his eternal torments, in that furious self-maceration which he is given up unto on the consideration of his defeat and disappointment. Absolute power he always feared, and what it would produce; for he believes that, and trembles. But against any other war he thought he had secured himself. It lies plain to every understanding, what shame, confusion, and self-revenge, the proud
283
apostate was cast into, upon his holy, righteous disappointment of his design; whereas he had always promised himself to carry his cause, or at least to put God to act in the destruction of his dominion, by mere omnipotent power, without regard unto any other properties of his nature To find that which he contrived for the destruction of the glory of God -- the disappointment of his ends in the creation of all things -- and the eternal ruin of mankind, to issue in a more glorious exaltation of the holy properties of the divine nature, and an unspeakable augmentation of blessedness unto mankind itself, is the highest aggravation of his eternal torments. This was a work every way becoming the infinite wisdom of God.
9. Whereas there are three distinct persons in the holy Trinity, it became the wisdom of God that the Son, the second person, should undertake this work, and be incarnate. I shall but sparingly touch on this glorious mystery; for as unto the reason of it, it is absolutely resolved into the infinite wisdom and sovereign counsel of the divine will. And all such things are the objects of a holy admiration -- not curiously to be inquired into. To intrude ourselves into the things which we have not seen -- that is, which are not revealed -- in those concernments of them which are not revealed, is not unto the advantage of faith in our edification. But as unto what is declared of them -- either immediately and directly, or by their relation unto other known truths -- we may meditate on them unto the improvement of faith and love towards God. And some things are thus evident unto us in this mystery.
(1.) We had by sin lost the image of God, and thereby all gracious acceptance with him, -- all interest in his love and favor. In our recovery, as we have declared, this image is again to be restored unto us, or we are to be renewed into the likeness of God. And there was a condecency unto divine wisdom, that this work should, in a peculiar manner, be effected by him who is the essential image of God -- that is, the Father. This, as we have formerly showed, was the person of the Son. Receiving his personal subsistence, and therewithal the divine nature, with all its essential properties, from the Father by eternal generation, he was thereon the express image of his person, and the brightness of his glory. Whatever is in the person of the Father is in the person of the Son, and being all received from the Father, he is his essential image. And one end of his incubation
284
was, that he might be the representative image of God unto us. Whereas, therefore, in the work of our recovery, the image of God should be restored in us, there was a condecency that it should be done by him who was the essential image of God; for it consists in the communication of the effects and likeness of the same image unto us which was essentially in himself
(2.) We were by nature the sons of God. We stood in relation of sons unto him by virtue of our creation -- the communication of his image and likeness -- with the preparation of an inheritance for us. On the same accounts the angels are frequently called the sons of God. This title, this relation unto God, we utterly lost by sin, becoming aliens from him, and enemies unto him. Without a recovery into this estate we cannot be restored, nor brought unto the enjoyment of God. And this cannot be done but by adoption. Now, it seems convenient unto divine wisdom that he should recover our sonship by adoption, who was himself the essential and eternal Son of God.
(3.) The sum of what we can comprehend in this great mystery ariseth from the consideration of the order of the holy persons of the blessed Trinity in their operations; for their order herein does follow that of their subsistence. Unto this great work there are peculiarly required, authority, love, and power -- all directed by infinite wisdom. These originally reside in the person of the Father, and the acting of them in this matter is constantly ascribed unto him. He sent the Son, as he gives the Spirit, by an act of sovereign authority. And he sent the Son from his eternal love; -- he loved the world, and sent his Son to die. This is constantly assigned to be the effect of the love and grace of the Father. And he wrought in Christ, and he works in us, with respect unto the end of this mystery, with the "exceeding greatness of his power," <490119>Ephesians 1:19. The Son, who is the second person in the order of subsistence, in the order of operation puts the whole authority, love, and power of the Father in execution. This order of subsistence and operation thereon is expressly declared by the apostle, 1<460806> Corinthians 8:6, "To us there is but one God, the Father, of whom are all things, and we in him; and one Lord Jesus Christ, by whom are all things, and we by him." The Father is the original fountain and spring,; "ejx ou"= , from whom -- [from] whose original authority, love, goodness, and power -- are all these things. That expression, "from him," peculiarly denotes the eternal original of all things. But how are this authority,
285
goodness, love, and power in the Father, whence all these things spring and arise, made effectual -- how are their effects wrought out and accomplished? "There is one Lord," even Jesus Christ, a distinct person from the Father, "di ou=", "by whom are all things." He works in the order of his subsistence, to execute, work, and accomplish all that originally proceedeth from the Father. By the Holy Spirit, who is the third person in order of subsistence, there is made a perfecting application of the whole unto all its proper ends Wherefore, this work of our redemption and recovery being the especial effect of the authority, love, and power of the Father -- it was to be executed in and by the person of the Son; as the application of it unto us is made by the Holy Ghost. Hence it became not the person of the Father to assume our nature; -- it belonged not thereunto in the order of subsistence and operation in the blessed Trinity. The authority, love, and power whence the whole work proceeded, were his in a peculiar manner. But the execution of what infinite wisdom designed in them and by them belonged unto another. Nor did this belong unto the person of the Holy Spirit, who, in order of divine operation following that of his subsistence, was to perfect the whole work, in making application of it unto the church when it was wrought. Wherefore it was every way suited unto divine wisdom -- unto the order of the Holy Persons in their subsistence and operation -- that this work should be undertaken and accomplished in the person of the Son. What is farther must be referred unto another world. These are some few of those things wherein the infinite wisdom of God in this holy contrivance giveth forth some rays of itself into enlightened minds and truly humbled souls. But how little a portion of it is heard by us! How weak, how low are our conceptions about it! We cannot herein find out the Almighty unto perfection. No small part of the glory of heaven will consist in that comprehension which we shall have of the mystery of the wisdom, love, and grace of God herein. Howbeit, we are with all diligence to inquire into it whilst we are here in the way. It is the very center of all glorious evangelical truths. Not one of them can be understood, believed, or improved as they ought, without a due comprehension of their relation hereunto; as we have showed before. This is that which the prophets of old inquired into and after with all diligence, even the mystery of God manifest in the flesh, with the glory that ensued thereon, 1<600111> Peter 1:11. Yet had they not that light to discern it by which we have. The "least in the kingdom of God," as to the
286
knowledge of this mystery, may be above the greatest of them. And ought we not to fear lest our sloth under the beams of the sun should be condemned by their diligence in the twilight? This the angels bow down to look into, although their concerns therein are not equal to ours. But angels are angels, and prophets were prophets; we are a generation of poor, sinfull men, who are little concerned in the glory of God or our own duty. Is it not much to be lamented that many Christians content themselves with a very superficiary knowledge of these things? How are the studies, the abilities, the time, and diligence of many excellent persons engaged in, and laid out about, the works of nature, and the effects of divine wisdom and power in them, by whom any endeavor to inquire into this glorious mystery is neglected, if not despised! Alas! The light of divine wisdom in the greatest works of nature holds not the proportion of the meanest star unto the sun in its full strength, unto that glory of it which shines in this mystery of God manifest in the flesh, and the work accomplished thereby! A little time shall put an end unto the whole subject of their inquiries, with all the concernment of God and man in them for evermore. This alone is that which fills up eternity, and which, although it be now with some a nothing, yet will shortly be all. Is it not much more to be lamented, that many who are called Christians do even despise these mysteries? Some oppose them directly with pernicious heresies about the person of Christ, denying his divine nature, or the personal union of his two natures whereby the whole mystery of infinite wisdom is evacuated and rejected; and some there are who, though they do not deny the truth of this mystery, yet they both despise and reproach such as with any diligence endeavor to inquire into it. I shall add the words used on a like occasion, unto them who sincerely believe the mysteries of the Gospel: "But ye, beloved, building up yourselves on your most holy faith, praying in the Holy Ghost, keep yourselves in the love of God, looking for the mercy of our Lord Jesus Christ unto eternal life." And the due contemplation of this mystery will certainly be attended with many spiritual advantages.
[1.] It will bring in steadfastness in believing, as unto the especial concerns of our own souls; so as to give unto God the glory that is his due thereon. This is the work, these are the ends, of faith, <450501>Romans 5:1-5. We see how many Christians who are sincere believers, yet fluctuate in their minds with great uncertainties as unto their own state and condition. The
287
principal reason of it is, because they are "unskillfull in the word of righteousness," and so are babes, in a weak condition, as the apostle speaks, <580513>Hebrews 5:13. This is the way of spiritual peace. When the soul of a believer is able to take a view of the glory of the wisdom of God, exalting all the other holy properties of his nature, in this great mystery unto our salvation, it will obviate all fears, remove all objections, and be a means of bringing in assured peace into the mind; which without a due comprehension of it will never be attained.
[2.] The acting of faith hereon is that which is accompanied with its great power to change and transform the soul into the image and likeness of Chris. So is it expressed by the apostle, 2<470318> Corinthians 3:18, "We all, with open face beholding as in a glass the glory of the Lord, are changed into the same image, from glory to glory, even as by the Spirit of the Lord" -- we all beholding -- "katoptrizom> enoi", not taking a transient glance of these things, but diligently inspecting them, as those do who, through a glass, design a steady view of things at a distance.f5 That which we are thus to behold by the continued actings of faith in holy contemplation, is the "glory of God in the face of Jesus Christ," as it is expressed, chap. 4:6; which is nothing but that mystery of godliness in whose explanation we have been engaged. And what is the effect of the steady contemplation of this mystery by faith? "Metamorfoum> eqa" -- "we are changed" -- made quite other creatures than we were -- cast into the form, figure, and image of Jesus Christ the great design of all believers in this world. Would we, then, be like unto Christ? Would we bear the image of the heavenly, as we have born the image of the earthy? Is nothing so detestable unto us as the deformed image of the old man, in the lusts of the mind and of the flesh? Is nothing so amiable and desirable as the image of Christ, and the representation of God in him? This is the way, this is the means of attaining the end which we aim at.
[3.] Abounding in this duty is the most effectual means of freeing us, in particular, from the shame and bane of profession in earthlyminded. There is nothing so unbecoming a Christian as to have his mind always exercised about, always filled with thoughts of, earthly things and according as men's thoughts are exercised about them, their affections are increased and inflamed towards them. These things mutually promote one another, and there is a kind of circulation in them. Multiplied thoughts inflame
288
affections, and inflamed affections increase the number of thoughts concerning them. Nothing is more repugnant unto the whole life of faith, nothing more obstructive unto the exercise of all grace, than a prevalence of this frame of mind. And at this season, in an especial manner, it is visibly preying on the vitals of religion. To abound in the contemplation of this mystery, and in the exercise of faith about it, as it is diametrically opposed unto this frame, so it will gradually cast it out of the soul. And without this we shall labor in the fire for deliverance from this pernicious evil.
[4.] And hereby are we prepared for the enjoyment of glory above. No small part of that glory consists in the eternal contemplation and adoration of the wisdom, goodness, love, and power of God in this mystery, and the effects of it; as shall afterward be declared. And how can we better or otherwise be prepared for it, but by the implanting a sense of it on our minds by sedulous contemplation whilst we are in this world? God will not take us into heaven, into the vision and possession of heavenly glory, with our heads and hearts reeking with the thoughts and affections of earthly things. He has appointed means to make us "meet for the inheritance of the saints in light," before he will bring us into the enjoyment of it. And this is the principal way whereby he doth it; for hereby it is that we are "changed" into the image of Christ, "from glory to glory," and make the nearest approaches unto the eternal fullness of it.
289
CHAPTER 18
THE NATURE OF THE PERSON OF CHRIST, AND THE HYPOSTATICAL UNION OF HIS NATURES DECLARED
The nature or constitution of the person of Christ hath been commonly spoken unto and treated of in the writings both of the ancient and modern divines. It is not my purpose, in this discourse, to handle anything that hath been so fully already declared by others. Howbeit, to speak something of it in this place is necessary unto the present work; and I shall do it in answer unto a double end or design: -- First, To help those that believe, in the regulation of their thoughts about this divine person, so far as the Scripture goes before us. It is of great importance unto our souls that we have right conceptions concerning him; not only in general, and in opposition unto the pernicious heresies of them by whom his divine person or either of his natures is denied, but also in those especial instances wherein it is the most ineffable effect of divine wisdom and grace. For although the knowledge of him mentioned in the Gospel be not confined merely unto his person in the constitution thereof, but extends itself unto the whole work of his mediation, with the design of God's love and grace therein, with our own duty thereon; yet is this knowledge of his person the foundation of all the rest, wherein if we mistake or fail, our whole building in the other parts of the knowledge of him will fall unto the ground. And although the saving knowledge of him is not to be obtained without especial divine revelation, <401617>Matthew 16:17 -- or saving illumination, 1<620520> John 5:20 -- nor can we know him perfectly until we come where he is to behold his glory, John 17:. 24; yet are instructions from the Scripture of use to lead us into those farther degrees of the knowledge of him which are attainable in this life. Secondly, To manifest in particular how ineffably distinct the relation between the Son of God and the man Christ Jesus is, from all that relation and union which may be between God and believers, or between God and any other creature. The want of a true understanding hereof is the fundamental error of many in our days. We shall manifest thereupon how "it pleased the Father that in him should all fullness dwell," so that in all things "he might have the preeminence," <510118>Colossians 1:18, 19. And I shall herein wholly avoid the
290
curious inquiries, bold conjectures, and unwarrantable determinations of the schoolmen and some others. For many of them, designing to explicate this mystery, by exceeding the bounds of Scripture light and sacred sobriety, have obscured it. Endeavoring to render all things plain unto reason, they have expressed many things unsound as unto faith, and fallen into manifold contradictions among themselves. Hence Aquinas affirms, that three of the ways of declaring the hypostatical union which are proposed by the Master of the Sentences,f6 are so far from probable opinions, as that they are downright heresies. I shall therefore confine myself, in the explication of this mystery, unto the propositions of divine revelation, with the just and necessary expositions of them. What the Scripture represents of the wisdom of God in this great work may be reduced unto these four heads: --
I. The assumption of our nature into personal subsistence with the
Son of God.
II. The union of the two natures in that single person which is
consequential thereon.
III. The mutual communication of those distinct natures, the divine
and human, by virtue of that union.
IV. The enunciations or predications concerning the person of Christ,
which follow on that union and communion.
I. The first thing in the divine constitution of the person of Christ as God
and man, is assumption. That ineffable divine act I intend whereby the person of the Son of God assumed our nature, or took it into a personal subsistence with himself. This the Scripture expresseth sometimes actively, with respect unto the divine nature acting in the person of the Son, the nature assuming; sometimes passively, with respect unto the human nature, the nature assumed. The first it does, <580214>Hebrews 2:14, 16,
"Forasmuch as the children are partakers of flesh and blood, he also himself likewise took part of the same. For verily he took not on him the nature of angels, but he took on him the seed of Abraham;"
<501706>Philippians 2:6, 7,
291
"Being in the form of God, he took upon him the form of a servant;"
and in sundry other places. The assumption, the taking of our human nature to be his own, by an ineffable act of his power and grace, is clearly expressed. And to take it to be his own, his own nature, can be no otherwise but by giving it a subsistence in his own person; otherwise his own nature it is not, nor can be. Hence God is said to "purchase his church with his own blood," <442028>Acts 20:28. That relation and denomination of "his own," is from the single person of him whose it is. The latter is declared, <430114>John 1:14, "The Word was made flesh;" <450803>Romans 8:3, God sent "his own Son in the likeness of sinful flesh;" <480404>Galatians 4:4, "Made of a woman, made under the law;" <450103>Romans 1:3, "Made of the seed of David according to the flesh." The eternal Word, the Son of God, was not made flesh, not made of a woman, nor of the seed of David, by the conversion of his substance or nature into flesh; which implies a contradiction, -- and, besides, is absolutely destructive of the divine nature. He could no otherwise, therefore, be made flesh, or made of a woman, but in that our nature was made his, by his assuming of it to be his own. The same person -- who before was not flesh, was not man -- was made flesh as man, in that he took our human nature to be his own. This ineffable act is the foundation of the divine relation between the Son of God and the man Christ Jesus. We can only adore the mysterious nature of it, -- "great is this mystery of godliness." Yet may we observe sundry things to direct us in that duty.
1. As unto original efficiency, it was the act of the divine nature, and so, consequently, of the Father, Son, and Spirit. For so are all outward acts of God -- the divine nature being the immediate principle of all such operations. The wisdom, power, grace, and goodness exerted therein, are essential properties of the divine nature. Wherefore the acting of them originally belongs equally unto each person, equally participant of that nature.
(1.) As unto authoritative designation, it was the act of the Father. Hence is he said to send "his Son in the likeness of sinful flesh," <450803>Romans 8:3; <480404>Galatians 4:4.
292
(2.) As unto the formation of the human nature, it was the peculiar act of the Spirit, <420135>Luke 1:35.
(3.) As unto the term of the assumption, or the taking of our nature unto himself, it was the peculiar act of the person of the Son. Herein, as Damascen observes, the other persons had no concurrence, but only "kata< boul> hsin kai< euj doki>an" -- "by counsel and approbation."
2. This assumption was the only immediate act of the divine nature on the human in the person of the Son. All those that follow, in subsistence, sustentation, with all others that are communicative, do ensue thereon.
3. This assumption and the hypostatical union are distinct and different in the formal reason of them.
(1.) Assumption is the immediate act of the divine nature in the person of the Son on the human; union is mediate, by virtue of that assumption.
(2.) Assumption is unto personality; it is that act whereby the Son of God and our nature became one person. Union is an act or relation of the natures subsisting in that one person.
(3.) Assumption respects the acting of the divine and the passion of the human nature; the one assumeth, the other is assumed.
Unions respects the mutual relation of the natures unto each other. Hence the divine nature may be said to be united unto the human, as well as the human unto the divine; but the divine nature cannot be said to be assumed as the human is. Wherefore assumption denotes the acting of the one nature and the passion of the other; union, the mutual relation that is between them both. These things may be safely affirmed, and ought to be firmly believed, as the sense of the Holy Ghost in those expressions: "He took on him the seed of Abraham" -- "He took on him the form of a servant;" and the like. And who can conceive the condescension of divine goodness, or the acting of divine wisdom and power therein?
II. That which followeth hereon, is the union of the two natures in the
same person, or the hypostatical union. This is included and asserted in a multitude of divine testimonies. <230714>Isaiah 7:14,
293
"Behold, a virgin shall conceive, and bear a son, and shall call his name Emmanuel,"
as <400123>Matthew 1:23. He who was conceived and born of the virgin was Emmanuel, or God with us; that is, God manifest in the flesh, by the union of his two natures in the same person. <230906>Isaiah 9:6,
"Unto us a child is born, unto us a son is given: and his name shall be called Wonderful, Couselor, The mighty God, The everlasting Father, the Prince of Peace."
That the same person should be "the mighty God" and a "child born," is neither conceivable nor possible, nor can be true, but by the union of the divine and human natures in the same person. So he said of himself, "Before Abraham was, I am," <430858>John 8:58. That he, the same person who then spake unto the Jews, and as a man was little more than thirty years of age, should also be before Abraham, undeniably confirms the union of another nature, in the same person with that wherein he spoke those words, and without which they could not be true. He had not only another nature which did exist before Abraham, but the same individual person who then spoke in the human nature did then exist. See to the same purpose, <430114>John 1:14; <442028>Acts 20:28; <450905>Romans 9:5; <510209>Colossians 2:9; 1<620316> John 3:16. This union the ancient church affirmed to be made "atj re>ptwv", "without any change" in the person of the Son of God, which the divine nature is not subject unto; -- "adj iairet> wv", with a distinction of natures, but "without any division" of them by separate subsistences; -- "asj ugcu>twv", "without mixture" or confusion; -- "ajcwris> twv", "without separation" or distance; and "oujsiwdwv~ ", "substantially," because it was of two substances or essences in the same person, in opposition unto all accidental union, as the "fullness of the Godhead dwelt in him bodily"f7. These expressions were found out and used by the ancient church to prevent the fraud of those who corrupted the doctrine of the person of Christ, and (as all of that Sort ever did, and yet continue so to do) obscured their pernicious sentiments under ambiguous expressions. And they also made use of sundry terms which they judged significant of this great mystery, or the incarnation of the Son of God. Such are "ejnsar> kwsiv", "incarnation;" "enj swma>twsiv", "embodying," "enj anqrw>phsiv", "inhumanation;" "hJ despotikh<
294
epj idhmia> , kai< parousia> , hJ oikj onomia> ", to the same purpose; "hJ dia< sarkov< oJmilia> ", "his conversation in or by the flesh;" "hJ dia< anj qrwpot> htov faner> wsiv", "his manifestation by humanity;" "hJ e]leusiv", "the advent;" "hJ ken> wsiv", "the exinanition", or humiliation; "hJ tou~ Cristou~ epj ifan> eia", "the appearance" or manifestation "of Christ;" "hJ sugkatab> asiv", "the condescension". Most of these expressions are taken from the Scripture, and are used therein with respect unto this mystery, or some concernments of it. Wherefore, as our faith is not confined unto any one of these words or terms, so as that we should be obliged to believe not only the things intended, but also the manner of its expression in them; so, in as far as they explain the thing intended according unto the mind of the Holy Ghost in the Scripture, and obviate the senses of men of corrupt minds, they are to be embraced and defended as useful helps in teaching the truth.
That whereby it is most usually declared in the writings of the ancients, is "ca>riv eJnw>sewv", "gratia unionis", the "grace of union;" -- which form of words some manifesting themselves strangers unto, do declare how little conversant they are in their writings. Now, it is not any habitual inherent grace residing subjectively in the person or human nature of Christ that is intended, but things of another nature.
1. The cause of this union is expressed in it. This is the free grace and favor of God towards the man Christ Jesus -- predestinating, designing, and taking him into actual union with the person of the Son, without respect unto, or foresight of, any precedent dignity or merit in him, 1<600120> Peter 1:20. Hence is that of Austin, "Ea gratia fit ab initio fidei suae homo quicunque Christianus, qua gratia homo ille ab initio factus est Christus," De Praedest. Sanct., cap. xv. For whereas all the inherent grace of the human nature of Christ, and all the holy obedience which proceeded from it, was consequent in order of nature unto this union, and an effect of it, they could in no sense be the meritorious or procuring causes of it; -- it was of grace.
2. It is used also by many and designed to express the peculiar dignity of the human nature of Christ. This is that wherein no creature is participant, nor ever shall be unto eternity. This is the fundamental privilege of the
295
human nature of Christ, which all others, even unto his eternal glory, proceed from, and are resolved into.
3. The glorious meekness and ability of the person of Christ, for and unto act the acts and duties of his mediatory office. For they are all resolved into the union of his natures in the same person, without which not one of them could be performed unto the benefit of the church. And this is that "grace of our Lord Jesus Christ", which renders him so glorious and amiable unto believers. Unto them "that believe he is precious." The common prevalent expression of it at present in the church is the hypostatical union; that is, the union of the divine and human nature in the person of the Son of God, the human nature having no personality nor subsistence of its own. With respect unto this union the name of Christ is called "Wonderful," as that which hath the pre-eminence in all the effects of divine wisdom. And it is a singular effect thereof. There is no other union in things divine or human, in things spiritual or natural, whether substantial or accidental, that is of the same kind with it, -- it differs specifically from them all.
(1.) The most glorious union is that of the Divine Persons in the same being or nature; the Father in the Son, the Son in the Father, the Holy Spirit in them both, and both in him. But this is a union of distinct persons in the unity of the same single nature. And this, I confess, is more glorious than that whereof we treat; for it is in God absolutely, it is eternal, of his nature and being. But this union we speak of is not God; -- it is a creature, -- an effect of divine wisdom and power. And it is different from it herein, inasmuch as that is of many distinct persons in the same nature; -- this is of distinct natures in the same person. That union is natural, substantial, essential, in the same nature; -- this, as it is not accidental, as we shall show, so it is not properly substantial, because it is not of the same nature, but of diverse in the game person, remaining distinct in their essence and substance, and is therefore peculiarly hypostatical or personal. Hence Austin feared not to say, that "Homo potius est in filio Dei, quam filius in Patre;" De Trin., lib. 1 cap. 10. But that is true only in this one respect, that the Son is not so in the Father as to become one person with him. In all other respects it must be granted that the in-being of the Son in the Father -- the union between them, which is natural, essential, and
296
eternal -- doth exceed this in glory, which was a temporary, external act of divine wisdom and grace.
(2.) The most eminent substantial union in things naturals is that of the soul and body constituting an individual person. There is, I confess, some kind of similitude between this union and that of the different natures in the person of Christ; but it is not of the same kind or nature. And the dissimilitudes that are between them are more, and of greater importance, than those things are wherein there seems to be an agreement between them. For, --
1st, The soul and body are so united as to constitute one entire nature. The soul is not human nature, nor is the body, but it is the consequent of their union. Soul and body are essential parts of human nature; but complete human nature they are not but by virtue of their union. But the union of the natures in the person of Christ doth not constitute a new nature, that either was not or was not complete before. Each nature remains the same perfect, complete nature after this union.
2ndly, The union of the soul and body doth constitute that nature which is made essentially complete thereby, -- a new individual person, with a subsistence of its own, which neither of them was nor had before that union. But although the person of Christ, as God and man, be constituted by this union, yet his person absolutely, and his individual subsistence, was perfect absolutely antecedent unto that union. He did not become a new person, another person than he was before, by virtue of that union; only that person assumed human nature to itself to be its own, into personal subsistence.
3rdly, Soul and body are united by an external efficient cause, or the power of God, and not by the act of one of them upon another. But this union is effected by that act of the divine nature towards the human which we have before described.
4thly, Neither soul nor body have any personal subsistence before their union; but the sole foundation of this union was in this, that the Son of God was a selfsubsisting person from eternity.
(3.) There are other unions in things natural, which are by mixture of composition. Hereon something is produced composed of various parts,
297
which is not what any of them are. And there is a conversion of things, when one thing is substantially changed into another, -- as the water in the miracle that Christ wrought was turned into wine; but this union hath no resemblance unto any of them. There is not a "kras~ iv", "a mixture," a contemperation of the divine and human natures into one third nature, or the conversion of one into another. Such notions of these things some fancied of old. Eutyches'f8 supposed such a composition and mixture of the two natures in the person of Christ, as that the human nature at least should lose all its essential properties, and have neither understanding nor will of its own. And some of the Asians fancied a substantial change of that created divine nature which they acknowledged, into the human. But these imaginations, instead of professing Christ to be God and man, would leave him indeed neither God nor man; and have been sufficiently confuted. Wherefore the union we treat of hath no similitude unto any such natural union as is the effect of composition or mutation.
(4.) There is an artificial union wherewith some have illustrated this mystery; as that of fire and iron in the same sword. The sword is one; the nature of fire and that of iron different; -- and the acts of them distinct; the iron cuts, the fire burns; -- and the effects distinct; cutting and burning; yet is the agent or instrument but one sword. Something of this nature may be allowed to be spoken in way of allusion; but it is a weak and imperfect representation of this mystery, on many accounts. For the heat in iron is rather an accident than a substance, is separable from it, and in sundry other things diverts the mind from due apprehensions of this mystery.
(5.) There is a spiritual union, -- namely, of Christ and believers; or of God in Christ and believers, which is excellent and mysterious, such as all other unions in nature are made use of in the Scripture to illustrate and represent. This some among us do judge to be of the same kind with that of the Son of God and the man Christ Jesus. Only they say they differ in degrees. The eternal Word was so united unto the man Christ Jesus, as that thereby he was exalted inconceivably above all other men, though ever so holy, and had greater communications from God than any of them. Wherefore he was on many accounts the Son of God in a peculiar manner; and, by a communication of names, is called God also. This being the opinion of Nestorius,f9 revived again in the days wherein we live, I shall
298
declare wherein he placed the conjunction or union of the two natures of Christ, -- whereby he constituted two distinct persons of the Son of God and the Son of man, as these now do, and briefly detect the vanity of it. For the whole of it consisted in the concession of sundry things that were true in particular, making use of the pretense of them unto the denial of that wherein alone the true union of the person of Christ did consist. Nestorius allowed the presence of the Son of God with the man Christ Jesus to consist in five things.
[1.] He said he was so present with him "kata< paras> tasin", or by inhabitation, as a man dwells in a house or a ship to rule it. He dwelt in him as his temple. So he dwells in all that believe, but in him in a more especial manner. And this is true with respect unto that fullness of the Spirit whereby God was with him and in him; as he is with and in all believers, according unto the measures wherein they are made partakers of him. But this answers not that divine testimony, that in him dwelt "all the fullness of the Godhead bodily," <510209>Colossians 2:9. The fullness of the Godhead is the entire divine nature. This nature is considered in the person of the Son, or eternal Word; for it was the Word that was made flesh. And this could no otherwise dwell in him bodily, really, substantially, but in the assumption of that nature to be his own. And no sense can be given unto this assertion to preserve it from blasphemy, -- that the fullness of the Godhead dwelleth in any of the saints bodily.
[2.] He allowed an especial presence, "kata< sces> in", as some call it; that is, by such a union of affections as is between intimate friends. The soul of God rested always in that man [Christ]; -- in him was he well pleased: and he was wholly given up in his affections unto Gods. This also is true; but there is that which is no less true, that renders it useless unto the pretensions of Nestorius. For he allowed the divine person of the Son of God. But whatever is spoken of this nature concerning the love of God unto the man Christ Jesus, and of his love to God, it is the person of the Father that is intended therein; nor can any one instance be given where it is capable of another interpretation. For it is still spoken of with reference unto the work that he was sent of the Father to accomplish, and his own delight therein.
299
[3.] He allowed it to be "kat axj ia> n", by way of dignity and honor. For this conjunction is such, as that whatever honor is given unto the Son of God is also to be given unto that Son of man. But herein, to recompense big sacrilege in taking away the hypostatical union from the church, he would introduce idolatry into it. For the honor that is due unto the Son of God is divine, religious, or the owning of all essential divine properties in him, with a due subjection of soul unto him thereon. But to give this honor unto the man Christ Jesus, without a supposition of the subsistence of his human nature in the person of the Son of God, and solely on that account, is highly idolatrous.
[4.] He asserted it to be "kata< tautoboulia> n", or on the account of the consent and agreement that was between the will of God and the will of the man Christ Jesus. But no other union will thence ensue, but what is between God and the angels in heaven; in whom there is a perfect compliance with the will of God in all things. Wherefore, if this be the foundation of this union, he might be said to take on him the nature of angels as well as the seed of Abraham; which is expressly denied by the apostle, <580216>Hebrews 2:16, 17.
[5.] "Kaq oJmwnumia> n", by an equivocal denomination, the name of the one person, namely, of the Son of God, being accommodated unto the other, namely, the Son of man. So they were called gods unto whom the word of God came. But this no way answers any one divine testimony wherein the name of God is assigned unto the Lord Christ, -- as those wherein God is said "to lay down his life for us," and to "purchase his church with his own blood," to come and be "manifest in the flesh," wherein no homonyms or equivocation can take place. By all these ways he constituted a separable accidental union, wherein nothing in kind, but in degree only, was peculiar unto the man Christ Jesus. But all these things, so far as they are true, belong unto the third thing to be considered in his person, -- namely, the communion or mutual communication of the distinct natures therein. But his personal union consists not in any of them, nor in all of them together; nor do they answer any of the multiplied testimonies given by the Holy Ghost unto this glorious mystery. Some few of them may be mentioned. "The Word was made flesh," <430114>John 1:14. There can be but two senses of these words
300
(1st,) That the Word ceased to be what it was, and was substantially turned into flesh
(2ndly,) That continuing to be what it was, it was made to be also what before it was not.
The first sense is destructive of the Divine Being and all its essential properties. The other can be verified only herein, that the Word took that flesh -- that is, our human nature -- to be his own, his own nature wherein he was made flesh; which is that we plead for. For this assertion, that the person of the Son took our nature to be his own, is the same with that of the assumption of the human nature into personal subsistence with himself. And the ways of the presence of the Son of God with the man Christ Jesus, before mentioned, do express nothing in answer unto this divine testimony, that "The Word was made flesh".
"Being in the form of God, he took upon him the form of a servant, and became obedient," <501706>Philippians 2:6-8.
That by his being "in the form of God," his participation in and of the same divine nature with the Father is intended, these men grant; and that herein he was a person distinct from him Nestorius of old acknowledged, though it be by ours denied. But they can fancy no distinction that shall bear the denomination and relation of Father and Son; but all is inevitably included in it which we plead for under that name. This person "took on him the form of a servant," -- that is, the nature of man in the condition of a servant. For it is the same with his being made of a woman, made under the law; or taking on him the seed of Abraham. And this person became obedient. It was in the human nature, in the form of a servant, wherein he was obedient. Wherefore that human nature was the nature of that person, -- a nature which he took on him and made his own, wherein he would be obedient. And that the human nature is the nature of the person of him who was in the form of God, is that hypostatical union which we believe and plead for.
"Unto us a child is born, unto us a son is given; and his name shall be called The mighty God," <230906>Isaiah 9:6.
The child and the mighty God are the same person, or he that is "born a child" cannot be rightly called "The mighty God." And the truth of many
301
other expressions in the Scripture hath its sole foundation in this hypostatical union. So the Son of God took on him "the seed of Abraham," was "made of a woman," did "partake of flesh and blood," was "manifest in the flesh." That he who was born of the blessed Virgin was "before Abraham," -- that he was made of the "seed of David according to the flesh," -- whereby God "purchased the church with his own blood," -- are all spoken of one and the same person, and are not true but on the account of the union of the two natures therein. And all those who plead for the accidental metaphorical union, consisting in the instances before mentioned, do know well enough that the true Deity of our Lord Jesus Christ is opposed by them.
III. Concurrent with, and in part consequent unto, this union, is the
communion of the distinct natures of Christ hypostatically united. And herein we may consider, --
1. What is peculiar unto the Divine nature;
2. What is common unto both.
1. There is a threefold communication of the divine nature unto the human in this hypostatical union.
(1.) Immediate in the person of the Son. This is subsistence. In itself it is "anj upos> tatov", -- that which hath not a subsistence of its own, which should give it individuation and distinction from the same nature in any other person. But it hath its subsistence in the person of the Son, which thereby is its own. The divine nature, as in that person, is its suppositum.
(2.) By the Holy Spirit he filled that nature with an all-fullness of habitual grace; which I have at large explained elsewhere.
(3.) In all the acts of his office, by the divine nature, he communicated worth and dignity unto what was acted in and by the human nature. For that which some have for a long season troubled the church withal, about such a real communication of the properties of the divine nature unto the human, which should neither be a transfusion of them into it, so as to render it the subject of them, nor yet consist in a reciprocal denomination from their mutual in-being in the same subject, -- it is that which neither themselves do, nor can any other well understand.
302
2. Wherefore, concerning the communion of the natures in this personal union, three things are to be observed, which the Scripture, reason, and the ancient church, do all concur in.
(1.) Each nature doth preserve its own natural, essential properties, entirely unto and in itself; without mixture, without composition or confusion, without such a real communication of the one unto the other, as that the one should become the subject of the properties of the other. The Deity, in the abstract, is not made the humanity, nor on the contrary. The divine nature is not made temporary, finite, united, subject to passion or alteration by this union; nor is the human nature rendered immense, infinite, omnipotent. Unless this be granted, there will not be two natures in Christ, a divine and a human; nor indeed either of them, but somewhat else, composed of both.
(2.) Each nature operates in him according unto its essential properties. The divine nature knows all things, upholds all things, rules all things, acts by its presence everywhere; the human nature was born, yielded obedience, died, and rose again. But it is the same person, the same Christ, that acts all these things, -- the one nature being his no less than the other. Wherefore, --
(3.) The perfect, complete work of Christ, in every act of his mediatory office, -- in all that he did as the King, Priest, and Prophet of the church, -- in all that he did and suffered, -- in all that he continueth to do for us, in or by virtue of whether nature soever it be done or wrought, -- is not to be considered as the act of this or that nature in him alone, but it is the act and work of the whole person, -- of him that is both God and man in one person. And this gives occasion, --
IV. Unto that variety of enunciations which is used in the Scripture
concerning him; which I shall name only, and conclude.
1. Some things are spoken of the person of Christ, wherein the enunciation is verified with respect unto one nature only; as -- "The Word was with God, and the Word was God," <430101>John 1:1; -- "Before Abraham was, I am," <430806>John 8:68, -- "Upholding all things by the word of his power," <580103>Hebrews 1:3. These things are all spoken of the person of Christ, but belong unto it on account of his divine nature. So is it said of him, "Unto
303
us a child is born, unto us a son is given," <230906>Isaiah 9:6; -- "A man of sorrows, and acquainted with grief," <235303>Isaiah 53:3. They are spoken of the person of Christ, but are verified in human nature only, and the person on the account thereof.
2. Sometimes that is spoken of the person which belongs not distinctly and originally unto either nature, but doth belong unto him on the account of their union in him, -- which are the most direct enunciations concerning the person of Christ. So is he said to be the Head, the King, Priest, and Prophet of the church; all which offices he bears, and performs the acts of them, not on the singular account of this or that nature, but of the hypostatical union of them both.
3. Sometimes his person being denominated from one nature, the properties and acts of the other are assigned unto it. So they "crucified the Lord of glory." He is the Lord of glory on the account of his divine nature only; thence is his person denominated when he is said to be crucified, which was in the human nature only. So God purchased his church "with his own blood," <442028>Acts 20:28. The denomination of the person is from the divine nature only -- he is God; but the act ascribed unto it, or what he did by his own blood, was of the human nature only. But the purchase that was made thereby was the work of the person as both God and man. So, on the other side, "The Son of man who is in heaven," <430313>John 3:13. The denomination of the person is from the human nature only, -- "The Son of man." That ascribed unto it was with respect unto the divine nature only, -- "who is in heaven."
4. Sometimes the person being denominated from one nature, that is ascribed unto it which is common unto both; or else being denominated from both, that which is proper unto one only is ascribed unto him. See <450905>Romans 9:5; <402242>Matthew 22:42. These kinds of enunciations the ancients expressed by "enj allagh"> , "alteration;" "ajlloiw> siv", "permutation," "koinot> hv", "communion;" "trop> ov ajntido>sewv", "the manner of mutual position;" "koinwnia> idj iwmat> wn", "the communication of properties," and other the like expressions. These things I have only mentioned, because they are commonly handled by others in their didactical and polemical discourses concerning the person of Christ, and could not well be here utterly omitted.
304
CHAPTER 19
THE EXALTATION OF CHRIST, WITH HIS PRESENT STATE AND CONDITION IN GLORY DURING THE CONTINUANCE OF
HIS MEDIATORY OFFICE.
The apostle, describing the great mystery of godliness -- "God manifest in the flesh" -- by several degrees of ascent, he carrieth it within the veil, and leaves it there in glory -- "anj elh>fqh ejn do>xh"| , 1<540316> Timothy 3:16; God was manifest in the flesh, and "received up into glory." This assumption of our Lord Jesus Christ into glory, or his glorious reception in heaven, with his state and condition therein, is a principal article of the faith of the church, -- the great foundation of its hope and consolation in this world. This, also, we must therefore consider in our meditations on the person of Christ, and the use of it in our religion. That which I especially intend herein is his present state in heaven, in the discharge of his mediatory office, before the consummation of all things. Hereon doth the glory of God, and the especial concernment of the church, at present depend. For, at the end of this dispensation, he shall give up the kingdom unto God, even the Father, or cease from the administration of his mediatory office and power, as the apostle declares, 1<461524> Corinthians 15:24-28,
"Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. For he must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death. For he hath put all things under his feet. But when he saith, All this are put under him, it is manifest that he is excepted which did put all things under him. And when all things shall be subdued unto him, then shall the Son also himself be subject unto Him that put all things under him, that God may be all in all."
All things fell by sin into an enmity unto the glory of God and the salvation of the church. The removal of this enmity, and the destruction of all enemies, is the work that God committed unto his Son in his incarnation and mediation, <490110>Ephesians 1:10. This he was variously to accomplish in the administration of all his offices. The enmity between God and us
305
immediately, he removed by the blood of his cross, whereby he made peace, <490214>Ephesians 2:14-16; which peace he continues and preserves by his intercession, <580725>Hebrews 7:25; 1<620201> John 2:1. The enemies themselves of the church's eternal welfare -- namely, sin, death, the world, Satan, and hell -- he subdues by his power. In the gradual accomplishment of this work according as the church of the elect is brought forth in successive generations (in every one whereof the same work is to be performed) -- he is to continue unto the end and consummation of all things. Until then the whole church will not be saved, and therefore his work not be finished. He will not cease his work whilst there is one of his elect to be saved, or one enemy to be subdued. He shall not faint nor give over until he hath sent forth judgment unto victory. For the discharge of this work he hath a sovereign power over all things in heaven and earth committed unto him. Herein he does and must reign. And so absolutely is it vested in him, that upon the ceasing of the exercise of it, he himself is said to be made subject unto God. It is true that the Lord Christ, in his human nature, is always less than, or inferior unto, God, even the Father. In that sense he is in subjection unto him now in heaven. But yet he hath an actual exercise of divine power, wherein he is absolute and supreme. When this ceases, he shall be subject unto the Father in that nature, and only so. Wherefore, when this work is perfectly fulfilled and ended, then shall all the mediatory acting of Christ cease for evermore For God will then have completely finished the whole design of his wisdom and grace in the constitution of his person and offices, and have raised up and finished the whole fabric of eternal glory. Then will God "be all in all". In his own immense nature and blessedness he shall not only be "all" essentially and causally, but "in all" also; he shall immediately be all in and unto us. This state of things -- when God shall immediately "be all in all" -- we can have no just comprehension of in this life. Some refreshing notions of it may be framed in our minds, from these apprehensions of the divine perfections which reason can attain unto; and their suitableness to yield eternal rest, satisfaction, and blessedness, in that enjoyment of them whereof our nature is capable. Howbeit, of these things in particular the Scripture is silent; however, it testifies our eternal reward and blessedness to consist alone in the enjoyment of God. But there is somewhat else proposed as the immediate object of the faith of the saints at present, as unto what they shall enjoy upon their departure out of this world. And Scripture
306
revelations extend unto the state of things unto the end of the world, and no longer. Wherefore heaven is now principally represented unto us as the place of the residence and glory of Jesus Christ in the administration of his office; and our blessedness to consist in a participation thereof, and communion with him therein. So he prays for all them who are given him of his Father, that they may be where he is, to behold his glory, <431724>John 17:24. It is not the essential glory of his divine person that he intends, which is absolutely the same with that of the Father; but it is a glory that is peculiarly his own, -- a glory which the Father hath given him, because he loved him: "My glory, which thou hast given me; for thou lovedst me." Nor is it merely the gloried state of his human nature that he intendeth; as was before declared in the consideration of the 5th verse of this chapter, where he prayeth for this glory. However, this is not excluded; for unto all those that love him, it will be no small portion of their blessed refreshment, to behold that individual nature wherein he suffered for them, undergoing all sorts of reproaches, contempts, and miseries, have unchangeably stated in incomprehensible glory. But the glory which God gives unto Christ, in the phase of the Scripture, principally is the glory of his exaltation in his mediatory office. It is the "all power" that is given him in heaven and earth; the "name" that he hath "above every name," as he sits on the right hand of the Majesty on high. In the beholding and contemplation hereof with holy joy and delight, consists no small part of that blessedness and glory which the saints above at present enjoy, and which all others of them shall so do who depart this life before the consummation of all things. And in the due consideration hereof consists a great part of the exercise of that faith which is "the evidence of things not seen," and which, by making them present unto us, supplies the room of sight. This is the ground whereon our hope doth anchor, -- namely, the things "within the veil," <580619>Hebrews 6:19, which directs us unto the temple administration of the mediatory office of Christ. And it is for the strengthening of our faith and hope in God, through him, that we do and that we ought to inquire into these things. The consideration of the present state of Christ in heaven may be reduced unto three heads: --
I. The glorification of his human nature; what it hath in common with,
and wherein it differs in kind from, the glory of all saints whatever.
307
II. His mediatory exaltation; or the especial glory of his person as
mediator.
III. The exercise and discharge of his once in the state of things: which
is what at present I shall principally inquire into.
I shall not speak at all of the nature of glorified bodies, nor of anything that is common unto the human nature of Christ and the same nature in glorified saints; but only what is peculiar unto himself. And hereunto I shall premise one general observation. All perfections whereof human nature is capable, abiding what it was in both the essential path of it, soul and body, do belong unto the Lord Christ in his glorified state. To ascribe unto it what is inconsistent with its essence, is not an assignation of glory unto its state and condition, but a destruction of its being. To affix unto the human nature divine properties, as ubiquity or immensity, is to deprive it of its own. The essence of his body is no more changed than that of his soul. It is a fundamental article of faith, that he is in the same body in heaven wherein he conversed here on earth; as well as the faculties of his rational soul are continued the same in him. This is that "holy thing" which was framed immediately by the Holy Ghost, in the womb of the Virgin. This is that "Holy One" which, when it was in the grave, saw no corruption. This is that "body which was offered for us, wherein he bare our sins on the tree. To fancy any such change in or of this body, by its glorification, as that it should not continue essentially and substantially the same that it was is to overthrow the faith of the church in a principal article of it. We believe that the very same body wherein he suffered for us, without any alteration as unto its substance, essence, or integral parts, and not another body, of an ethereal, heavenly structure, wherein is nothing of flesh, blood, or bones, by which he so frequently testified the faithfullness of God in his incarnation, is still that temple wherein God dwells, and wherein he administers in the holy place not made with hands. The body which was pierced is that which all eyes shall see, and no other.
I. On this foundation I willingly allow all perfections in the glorified
human nature of Christ, which are consistent with its real form and essence. I shall, therefore, only in some instances inquire into the present glory of the human nature of Christ, wherein it differ either in kind or degree from the glory of all other saints whatever. For even among them I
308
freely allow different degrees in glory; which the eternal order of things -- that is, the will of God, in the disposal of all things unto his own glory -- doth require.
1. There is that wherein the present glory of the human nature of Christ differeth, in kind and nature, from that which any other of the saints are partakes of, or shall be so after the resurrection. And this is, --
(1.) The eternal subsistence of that nature of his in the person of the Son of God. As this belongs unto its dignity and honor, so it does also unto its inherent glory. This is, and shall be, eternally peculiar unto him, in distinction from, and exaltation above, the whole creation of God, angels and men. Those by whom this is denied, instead of the glorious name whereby God does call him, -- "Wonderful, Couselor, The mighty God," etc, -- do call him "Ichabod," "Where is the glory?" or, there is none that is peculiar unto him. But the mystery hereof, according unto our measure, and in answer unto our design, we have already declared. And this glory he had, indeed, in this world, from the first instant of his incarnation, or conception in the womb. But, as unto the demonstration of it, "he emptied himself," and made himself of no reputation, under the form of a servant. But now the glory of it is illustriously displayed in the sight of all his holy ones. Some inquire, whether the saints in heaven do perfectly comprehend the mystery of the incarnation of the Son of God? I do not well understand what is meant by "perfectly comprehend;" but this is certain, that what we have now by faith, we shall have there by sight. For as we live now by faith, so shall we there by sight. No finite creature can have an absolute comprehension of that which is infinite. We shall never search out the almighty to perfection, in any of his works of infinite wisdom. Wherefore this only I shall say, there is such a satisfactory evidence in heaven, not only of the truth, but also of the nature of this mystery, as that the glory of Christ therein is manifest, as an eternal object of divine adoration and honor. The enjoyment of heaven is usually called the beatifical vision; that is, such an intellectual present view, apprehension, and sight of God and his glory, especially as manifested in Christ, as will make us blessed unto eternity. Wherefore, in the contemplation of this mystery does a great part of our blessedness consist; and farther our thoughts cannot attain. This is that wherein the glory of the human nature of Christ does essentially excel,
309
and differ from that of any other blessed creature whatever. And hereon other things do depend. For, --
(2.) Hence the union of the human nature of Christ unto God, and the communications of God unto it, are of another kind than those of the blessed saints. In these things -- namely, our union with God and his communications unto us -- do our blessedness and glory consist. In this world, believers are united unto God by faith. It is by faith that they cleave unto him with purpose of heart. In heaven, it shall be by love. Ardent love, with delight, complacency, and joy, from a clear apprehension of God's infinite goodness and beauty, now made present unto us, now enjoyed by us, shall be the principle of our eternal adherence unto him, and union with him. His communications unto us here are by an external efficiency of power. He communicates of himself unto us, in the effects of his goodness, grace, and mercy, by the operations of his Spirit in us. Of the same kind will all the communications of the divine nature be unto us, unto all eternity. It will be by what he worketh in us by his Spirit and power. There is no other way of the emanation of virtue from God unto any creature. But these things in Christ are of another nature. This union of his human nature unto God is immediate, in the person of the Son; ours is mediate, by the Son, as clothed with our nature. The way of the communications of the divine nature unto the human in his person is what we cannot comprehend; we have no notion of it, -- nothing whereby it may be illustrated. There is nothing equal to it, nothing like it, in all the works of God. As it is a creature, it must subsist in eternal dependence on God; neither has it anything but what it receives from him. For this belongs essentially unto the divine nature, to be the only independent, eternal spring and fountain of all being and goodness. Nor can Omnipotence itself exalt a creature into any such condition as that it should not always and in all things depend absolutely on the Divine Being. But as unto the way of the communications between the divine and human nature, in the personal union, we know it not. But whether they be of life, power, light, or glory, they are of another kind than that whereby we do or shall receive all things. For all things are given unto us, are wrought in us, as was said, by an external efficiency of power. The glorious immediate emanations of virtue, from the divine unto the human nature of Christ, we understand not. Indeed, the acting of natures of different kinds, where both
310
are finite, in the same person, one towards the other, is of a difficult apprehension. Who knows how directive power and efficacy proceeds from the soul, and is communicated unto the body, unto every the least minute action, in every member of it, -- so as that there is no distance between the direction and the action, or the accomplishment of its or how, on the other hand, the soul is affected with sorrow or trouble in the moment wherein the body feeleth pain, so as that no distinction can be made between the body's sufferings and the soul's sorrows. How much more is this mutual communication in the same person of diverse natures above our comprehension, where one of them is absolutely infinite! Somewhat will be spoken to it afterward. And herein does this eternal glory differ from that of all other glorified creatures whatever. And, --
(3.) Hence the human nature of Christ, in his divine person and together with it, is the object of all divine adoration and worship, <660513>Revelation 5:13. All creatures whatever do forever ascribe "blessing, honor, glory, and power, unto the Lamb," in the same manner as unto him who sits on the throne. This we have declared before. But no other creature either is, or ever can be, exalted into such a condition of glory as to be the object of any divine worship, from the meanest creature which is capable of the performance of it. Those who ascribe divine or religious honor unto the saints or angels, as is done in the Church of Rome, do both rob Christ of the principal flower of his imperial crown, and sacrilegiously attempt to adorn others with it; -- which they abhor.
(4.) The glory that God designed to accomplish in and by him, is now made evident unto all the holy ones that are about the throne. The great design of the wisdom and grace of God, from eternity, was to declare and manifest all the holy, glorious properties of his nature, in and by Jesus Christ. And this is that wherein he will acquiesce, with which he is well pleased. When this is fully accomplished, he will use no other way or means for the manifestation of his glory. Herein is the end and blessedness of all. Wherefore the principal work of faith, whilst we are in this world, is to behold this glory of God, as so represented unto us in Christ. In the exercise of faith therein is our conformity unto Him carried on unto perfection, 2<470318> Corinthians 3:18. And unto this end, or that we may do so, he powerfully communicates unto our minds a saving, internal light; without which we can neither behold his glory nor give glory unto him. He
311
"who commanded the light to shine out of darkness," shines into our hearts, to give us
"the light of the knowledge of the glory of God in the face of Jesus Christ," 2<470406> Corinthians 4:6.
The end, I say, why God communicates a spiritual, supernatural light unto the minds of believers, is that they may be able to discern the manifestation and revelation of his glory in Christ; which is hid from the world, <490117>Ephesians 1:17-19; <510202>Colossians 2:2. Howbeit, whilst we are here, we see it but "darkly as in a glass," it is not evident unto us in its own lustre and beauty. Yea, the remainder of our darkness herein is the cause of all our weakness, fears, and disconsolations. Want of a steady view of this glory of God, is that which exposeth us unto impressions from all our temptations. And the light of our minds therein is that whereby we are changed and transformed into the likeness of Christ. But in heaven this is conspicuously and gloriously manifest unto all the blessed ones that are before the throne of God. They do not behold it by faith in various degrees of light, as we do here below. They have not apprehensions of some impressions of divine glory on the person of Christ and the human nature therein, with the work which he did perform; which is the utmost of our attainment. But they behold openly and plainly the whole glory of God, all the characters of it, illustriously manifesting themselves in him, in what he is, in what he has done, in what he does. Divine wisdom, grace, goodness love, power, do all shine forth in him unto the contemplation of all his saints, in whom he is admired. And in the vision hereof consists no small part of our eternal blessedness. For what can be more satisfactory, more full of glory unto the souls of believers, than clearly to comprehend the mystery of the wisdom, grace, and love of God in Christ? This is that which the prophets, at a great distance, inquired diligently into, -- that which the angels bow down to look towards, -- that whose declaration is the life and glory of the gospel. To behold in one view the reality, the substance of all that was typified and represented by the beautiful fabric of the Tabernacle, and Temple which succeeded in the room thereof, -- of all the utensils of them, and services performed in them, all that the promises of the Old Testament did contain, or the declarations of the New; -- as it is the most satisfactory, blessed, and glorious state, that by the present light of faith we can desire or long
312
for, so it evidenceth a glory in Christ of another kind and nature than what any creature can be participant in. I shall therefore state it unto our consideration, with some few observations concerning it.
[1.] Every believer sees here in this life an excellency, a glory in the mystery of God in Christ. They do so in various degrees, unless it be in times of temptation, when any of them walk in darkness, and have no light. The view and prospect hereunto is far more clear, and accompanied with more evidence, in some than in others, according unto the various degrees of their faith and light. The spiritual sight of some is very weak, and their views of the glory of God in Christ are much obscured with inevidence, darkness, and instability. This in many is occasioned by the weakness of their natural ability, in more by spiritual sloth and negligence, -- in that they have not habitually "exercised their senses to discern good and evil," as the apostle speaks, <580514>Hebrews 5:14. Some want instruction, and some have their minds corrupted by false opinions. Howbeit, all true believers have the "eyes of their understanding opened" to discern, in some measure, the glory of God, as represented to them in the gospel. Unto others it is foolishness; or they think there is that darkness in it whereunto they cannot approach. But all the darkness is in themselves. This is the distinguishing property and character of saving faith -- it beholds the glory of God in the face of Jesus Christ; -- it makes us to discern the manifestation of the glory of God in Christ, as declared in the Gospel.
[2.] Our apprehension of this glory is the spring of all our obedience, consolation, and hope in this world. Faith discovering this manifestation of the glory of God in Christ, engageth the soul unto universal obedience, as finding therein abundant reason for it and encouragement unto it. Then is obedience truly evangelical, when it arises from this acting of faith, and is thereon accompanied with liberty and gratitude. And herein is laid all the foundation of our consolations for the present and hope for the future. For the whole security of our present and future condition depends on the acting of God towards us, according as he has manifested himself in Christ.
[3.] From the exercise of faith herein does divine love, love unto God, proceed; therein alone it is enlivened and inflamed. On these apprehensions does a believing soul cry out, "How great is his goodness! how great is his beauty!" God in Christ reconciling the world unto himself, is the only
313
object of divine love. Under that representation of him alone can the soul cleave unto him with ardent love, constant delight, and intense affections. All other notions of love unto God in sinners, as we are all, are empty fancies. Wherefore, --
[4.] All believers are, or should be, conversant in their minds about these things, with longings, expectations, and desires after nearer approaches unto them, and enjoyments of them. And if we are not so, we are earthly, carnal, and unspiritual; yea, the want of this frame -- the neglect of this duty -- is the sole cause why many professors are so carnal in their minds, and so worldly in their conversions. But this is the state of them who live in the due exercise of faith, -- this they pant and breathe after, -- namely, that they may be delivered from all darkness, unstable thoughts, and imperfect apprehensions of the glory of God in Christ. After these things do those who have received the "first fruits of the Spirit," groan within themselves. This glory they would behold "with open face;" not, as at present, "in a glass," but in its own beauty. What do we want? what would we be at? what do our souls desire? It is not that we might have a more full, clear, stable comprehension of the wisdom, love, grace, goodness, holiness, righteousness, and power of God, as declared and exalted in Christ unto our redemption and eternal salvation? To see the glory of God in Christ, to understand his love unto him and valuation of him, to comprehend his nearness unto God, -- all evidenced in his mediation, -- is that which he has promised unto us, and which we are pressing after. See <431723>John 17:23, 24.
[5.] Heaven will satisfy all those desires and expectations. To have them fully satisfied, is heaven and eternal blessedness. This fills the souls of them who are already departed in the faith, with admiration, joy, and praises. See <660509>Revelation 5:9, 10. Herein is the glory of Christ absolutely of another kind and nature than that of any other creature whatever. And from hence it is that our glory shall principally consist in beholding his glory, because the whole glory of God is manifested in him. And, by the way, we may see hence the vanity as well as the idolatry of them who would represent Christ in glory as the object of our adoration in pictures and images. They fashion wood or stone into the likeness of a man. They adorn it with colors and flourishes of art, to set it forth unto the senses and fancies of superstitious persons as having a resemblance of glory. And
314
when they have done, "they lavish gold out of the bag," as the prophet speaks, in various sorts of supposed ornaments, -- such as are so only to the vainest sort of mankind, -- and so propose it as an image or resemblance of Christ in glory. But what is there in it that has the least respect thereunto, -- the least likeness of it? nay, is it not the most effectual means that can be devised to divert the minds of men from true and real apprehensions of it? Does it teach anything of the subsistence of the human nature of Christ in the person of the Son of God? nay, does it not obliterate all thoughts of it! What is represented thereby of the union of it unto God, and the immediate communications of God unto it? Does it declare the manifestation of all the glorious properties of the divine nature in him? One thing, indeed, they ascribe unto it that is proper unto Christ, -- namely, that it is to be adored and worshipped; whereby they add idolatry unto their folly. Persons who know not what it is to live by faith -- whose minds are never raised by spiritual, heavenly contemplations, who have no design in religion but to gratify their inward superstition by their outward senses -- may be pleased for a time, and ruined for ever, by these delusions. Those who have real faith in Christ, and love unto him, have a more glorious object for their exercise. And we may hereby examine both our own notions of the state of glory and our preparations for it, and whether we are in any measure "made meet for the inheritance of the saints in light." More grounds of this trial will be afterward suggested; these laid down may not be passed by. Various are the thoughts of men about the future state, -- the things which are not seen, which are eternal. Some rise no higher but unto hopes of escaping hell, or everlasting miseries, when they die. Yet the heathen had their Elysian fields, and Mohammed his sensual paradise. Others have apprehensions of I know not what glistering glory, that will please and satisfy them, they know not how, when they can be here no longer. But this state is quite of another nature, and the blessedness of it is spiritual and intellectual. Take an instance in one of the things before laid down. The glory of heaven consists in the full manifestation of divine wisdom, goodness, grace, holiness, -- of all the properties of the nature of God in Christ. In the clear perception and constant contemplation hereof consists no small part of eternal blessedness. What, then, are our present thoughts of these things? What joy, what satisfaction have we in the sight of them, which we have by faith through divine revelation? What is our desire to come unto the perfect
315
comprehension of them? How do we like this heaven? What do we find in ourselves that will be eternally satisfied hereby? According as our desires are after them, such and no other are our desires of the true heaven, -- of the residence of blessedness and glory. Neither will God bring us unto heaven whether we will or no. If, through the ignorance and darkness of our minds, -- if, through the earthliness and sensuality of our affections, -- if, through a fullness of the world, and the occasions of it, -- if, by the love of life and our present enjoyments, we are strangers unto these things, we are not conversant about them, we long not after them, -- we are not in the way towards their enjoyment. The present satisfaction we receive in them by faith, is the best evidence we have of an indefeasible interest in them. How foolish is it to lose the first fruits of these things in our own souls, -- those entrances into blessedness which the contemplation of them through faith would open unto us, -- and hazard our everlasting enjoyment of them by an eager pursuit of an interest in perishing things here below! This, this is that which ruins the souls of most, and keeps the faith of many at so low an ebb, that it is hard to discover any genuine working of it.
2. The glory of the human nature of Christ differs from that of the saints after the resurrection, in things which concern the degrees of it. For, --
(1.) The glory of his body is the example and pattern of what they shall be conformed unto: "Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself," <500321>Philippians 3:21. Our bodies were made vile by the entrance of sin; thence they became brothers to the worms, and sisters unto corruption. To death and the grave, with rottenness and corruption therein, they are designed. At the resurrection they shall be new-framed, fashioned, and molded. Not only all the detriment and disadvantage they received by the entrance of sin shall be removed, but many additions of glorious qualifications, which they had not in their primitive, natural constitution, shall be added unto them. And this shall be done by the almighty power of Christ, -- that working or exercise of it whereby he is able to subdue all things unto himself. But of the state whereinto we shall be changed by the power of Christ, his own body is the pattern and example. A similitude of it is all that we shall attain unto. And that which is the idea and exemplar in any state, is the rule and standard
316
unto all others. Such is the glory of Christ; -- ours consists in conformity thereunto; which gives him the pre-eminence.
(2.) As the state of his body is more glorious than ours shall be, so will that of his soul in itself be made appear to be more excellent than what we are capable of. For that fullness of the Spirit without measure and of all grace, which his nature was capacitated for by virtue of the hypostatical union, does now shine forth in all excellency and glory. The grace that was in Christ in this world is the same with that which is in him now in heaven. The nature of it was not changed when he ceased to be viator, but is only brought into a more glorious exercise now he is comprehensor. And all his graces are now made manifest, the veil being taken from them, and light communicated to discern them. As, in this world, he had unto the most neither form nor comeliness for which he should be desired, -- partly from the veil which was cast on his inward beauty from his outward condition, but principally from the darkness which was on their minds, whereby they were disenabled to discern the glory of spiritual things; (notwithstanding which, some then, in the light of faith, "beheld his glory, as the glory of the only-begotten of the Father, full of grace and truth;) "so now the veil is removed, and the darkness wholly taken away from the minds of the saints, he is in the glory of his grace altogether lovely and desirable. And although the grace which is in believers be of the same nature with that which is in Christ Jesus, and shall be changed into glory aver the likeness of his; yet is it, and always shall be, incomprehensibly short of what dwells in him. And herein also does his glory gradually [greatly?] excel that of all other creatures whatever.
But we must here draw a veil over what yet remains. For it does not yet appear what we ourselves shall be; much less is it evident what are, and what will be, the glories of the Head above all the members, -- even then when we shall "be made like unto him." But it must be remembered, that whereas, at the entrance of this discourse, we so proposed the consideration of the present state of the Lord Christ in heaven, as that which should have an "end at the consummation of all things;" what has been spoken concerning the glory of his human nature in itself, is not of that kind but what abideth unto eternity. All the things mentioned abide in him and unto him for evermore.
317
II. The second thing to be considered in the present state and condition of
Christ is his mediatory exaltation. And two things with respect thereunto may be inquired into:
1. The way of his entrance into that state above;
2. The state itself, with the glory of it.
1. The way of his entrance into the exercise of his mediatory office in heaven is expressed, 1<540316> Timothy 3:16, He was "received up into glory," or rather gloriously; and he entered "into his glory," <422426>Luke 24:26. This assumption and entrance into glory was upon his ascension, described <440109>Acts 1:9-11. "He was taken up into heaven," "anj elh>fqh enj do>xh"| , by an act of divine power; and he went into heaven, "eijselqei~n eijv th an", in his own choice and will, as that which he was exalted unto. And this ascension of Christ in his human nature into heaven is a fundamental article of the faith of the church. And it falls under a double consideration:
(1.) As it was triumphant, as he was a King;
(2.) As it was gracious, as he was a Priest.
His ascension, as unto change of place, from earth to heaven, and as unto the outward manner of it, was one and the same, and at once accomplished; but as unto the end of it, which is the exercise of all his offices, it had various respects, various prefiguration, and is distinctly proposed unto us with reference unto them.
(1.) In his ascension, as it was triumphant, three things may be considered:
1st, The manner of it, With its representation of old;
2ndly, The place whereinto he ascended;
3rdly, The end of it, or what was the work which he had to do thereon.
[1.] As unto the manner of it, it was openly triumphant and glorious. So is it described, <490408>Ephesians 4:8,
"When he ascended up on high, he led captivity captive, and gave gifts unto men."
318
And respect is had unto the prefiguration of it at the giving of the law, <196817>Psalm 68:17, 18, where the glory of it is more fully expressed, "The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place. Thou hast ascended on high, thou hast led captivity captive," etc. The most glorious appearance of God upon the earth, under the Old Testament, was that on Mount Sinai, in the giving of the law. And as his presence was there attended with all his glorious angels, so, when, upon the finishing of that work, he returned or ascended into heaven, it was in the way of a triumph with all that royal attendance. And this prefigured the ascent of Christ into heaven, upon his fulfilling of the law, all that was required in it, or signified by it. He ascended triumphantly after he had given the law, as a figure of his triumphant ascent after he had fulfilled it. Having then
"spoiled principalities and powers, he made a show of them openly, triumphing over them," <510215>Colossians 2:15.
So he led captivity captive; or all the adverse powers of the salvation of the church, in triumph at his chariot wheels I deny not but that his leading "captivity captive" principally respects his spiritual conquest over Satan, and the destruction of his power; yet, whereas he is also said to "spoil principalities and powers, making a show of them openly," and triumphing over them, I no way doubt but Satan, the head of the apostasy, and the chief princes of darkness, were led openly, in sight of all the holy angels, as conquered captives, -- the "seed of the woman" having now bruised the "head of the serpent." This is that which is so emphatically expressed, Psalm 47 throughout. The ground and cause of all the triumphant rejoicing of the church, therein declared, is, that God was "gone up with a shout, the Lord with the sound of a trumpet," verse 5; which is nothing but the glorious ascent of Christ into heaven, said to be accompanied with shouts and the sound of a trumpet, the expressions of triumphant rejoicing, because of the glorious acclamations that were made thereon, by all the attendants of the throne of God.
[2.] The place whither he thus ascended is on high. "He ascended up on high," <490408>Ephesians 4:8, -- that is, heaven. He went "into heaven," <440111>Acts 1:11, -- and the "heaven must receive him," chap. 3:21; not these aspectable heavens which we behold, -- for in his ascension "he passed
319
through them,"f10 <580414>Hebrews 4:14, and is made "higher than they," chap. <580726>7:26, -- but into the place of the residence of God in glory and majesty, chap. <580103>1:3, <580801>8:1, <581201>12:2. There, on "the throne of God," <660321>Revelation 3:21, -- "on the right hand of the Majesty on high," -- he sits down in the full possession and exercise of all power and authority. This is the palace of this King of saints and nations. There is his royal eternal throne, <580108>Hebrews 1:8. And "many crowns" are on his head, <661912>Revelation 19:12, -- or all dignity and honor. And he who, in a pretended imitation of him, wears a triple crown, has upon his own head thereby, "the name of blasphemy," <661301>Revelation 13:1. -- There are before him his "sceptre of righteousness," his "rod of iron," -- all the regalia of his glorious kingdom. For by these emblems of power does the Scripture represent unto us his sovereign, divine authority in the execution of his kingly office. Thus he ascended triumphantly, having conquered his enemies; thus he reigneth gloriously over all.
[3.] The end for which he thus triumphantly ascended into heaven, is twofold: --
1st, The overturning and destruction of all his enemies in all their remaining powers. He rules them "with a rod of iron," and in his due time will "dash them in pieces as a potter's vessel," <190209>Psalm 2:9; for he must "reign until all his enemies are made his footstool," 1<461525> Corinthians 15:25, 26; <19B001>Psalm 110:1. Although at present, for the most part, they despise his authority, yet they are all absolutely in his power, and shall fall under his eternal displeasure.
2ndly, The preservation, continuation, and rule of his church, both as unto the internal state of the souls of them that believe, and the external order of the church in its worship and obedience, and its preservation under and from all oppositions and persecutions in this world. There is in each of these such a continual exercise of divine wisdom, power, and care, -- the effects of them are so great and marvelous, and the fruits of them so abundant unto the glory of God, -- that the world would "not contain the books that might be written" of them; but to handle them distinctly is not our present design.
320
(2.) His ascension may be considered as gracious, as the ascent of a High Priest. And herein the things before mentioned are of a distinct consideration.
[1.] As to the manner of it, and the design of it, he gives an account of them himself, <432017>John 20:17. His design herein was not the taking on him the exercise of his power, kingdom, and glorious rule; but the acting with God on the behalf of his disciples "I go," saith he, "to my Father, and to your Father; to my God, and to your God," -- not his God and Father with respect unto eternal generation, but as he was their God and Father also. And he was so, as he was their God and Father in the same covenant with himself; wherein he was to procure of God all good things for them. Through the blood of this everlasting covenant -- namely, his own blood, whereby this covenant was established, and all the good things of it secured unto the church -- he was "brought again from the dead" that he might live ever to communicate them unto the church, <581320>Hebrews 13:20, 21. With this design in his ascension, and the effects of it, did he often comfort and refresh the hearts of his disciples, when they were ready to faint on the apprehensions of his leaving of them here below, <431401>John 14:1, 2, 16:5-7. And this was typified by the ascent of the high priest unto the temple of old. The temple was situated on a hill, high and steep, so as that there was no approach unto it but by stairs. Hence in their wars it was looked on as a most impregnable fortress. And the solemn ascent of the high priest into it on the day of expiation, had a resemblance of this ascent of Christ into heaven. For after he had offered the sacrifices in the outward court, and made atonement for sin, he entered into the most holy place, -- a type of heaven itself, as the apostle declares, <580924>Hebrews 9:24, -- of heaven, as it was the place whereinto our High Priest was to enter. And it was a joyful ascent, though not triumphant. All the Psalms, from the 120th to the 134th inclusively, whose titles are "twOl[]Mh yreycOi", Songs of Degrees," or rather ascents or risings -- being generally songs of praise and exhortations to have respect unto the sanctuary -- were sung to God at the resting-places of that ascent. Especially was this represented on the day of jubilee. The proclamation of the jubilee was on the same day that the high priest entered into the holy place; and at the same time, -- namely, on the "tenth day of the seventh month," <031629>Leviticus 16:29, 25:9. Then did the trumpet sound throughout the land, the whole church; and
321
liberty was proclaimed unto all servants, captives, and such as had sold their possessions that they might return unto them again. This being a great type of the spiritual deliverance of the church, the noise of the trumpet was called "The joyful sound," <198915>Psalm 89:15,
"Blessed are the people that know the joyful sound; they shall walk, O Lord, in the light of thy countenance."
Those who are made partakers of spiritual deliverance, shall walk before God in a sense of his love and grace. This is the ascent of our High Priest into his sanctuary, when he proclaimed
"the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; to appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called Trees of righteousness, The planting of the Lord, that he might be glorified," <236102>Isaiah 61:2, 3.
For in this ascension of Christ, proclamation was made in the gospel, of mercy, pardon, peace, joy, and everlasting refreshments, unto all that were distressed by sin, with a communication of righteousness unto them, to the eternal glory of God. Such was the entrance of our High Priest into heaven, with acclamations of joy and praise unto God.
[2.] The place whereinto he thus entered was the sanctuary above, the "tabernacle not made with hands," <580911>Hebrews 9:11. It was into heaven itself, not absolutely, but as it is the temple of God, as the throne of grace and mercy-seat are in it; which must farther be spoken unto immediately.
[3.] The end why the Lord Christ thus ascended, and thus entered into the holy place, was "to appear in the presence of God for us," and to "make intercession for all that come unto God by him," <580726>Hebrews 7:26, 27, 9:24, 25.
He ascended triumphantly into heaven, as Solomon ascended into his glorious throne of judgment described 1<111018> Kings 10:18-20. As David was the type of his conquest over all the enemies of his church, so was Solomon of his glorious reign. The types were multiplied because of their imperfection. Then came unto him the queen of Sheba, the type of the
322
Gentile converts and the church; when "µyMi[1 ybeydig]", the "voluntaries of the people," (those made willing in the day of his power, <19B003>Psalm 110:3,) "gathered themselves to the people of the God of Abraham," and were taken in his covenant, <194709>Psalm 47:9 -- margin. But he ascended graciously, as the high priest went into the holy place; not to rule all things gloriously with mighty power, not to use his sword and his sceptre -- but to appear as an high priest, in a garment down to the foot, and a golden girdle about his paps, <660113>Revelation 1:13, -- as in a tabernacle, or temple, before a throne of grace. His sitting down at the right hand of the Majesty on high adds to the glory of his priestly office, but belongs not unto the execution of it. So it was prophesied of him, that he should be "a priest upon his throne," <380613>Zechariah 6:13.
It may be added hereunto, that when he thus left this world and ascended into glory, the great promise he made unto his disciples -- as they were to be preachers of the gospel, and in them unto all that should succeed them in that office -- was, that he would "send the Holy Spirit unto them," to teach and guide them, to lead them into all truth, -- to declare unto them the mysteries of the will, grace, and love of God, for the use of the whole church. This he promised to do, and did, in the discharge of his prophetical office. And although his giving "gifts unto men" was an act of his kingly power, yet it was for the end of his prophetical office.
From what has been spoken, it is evident that the Lord Christ "ascended into heaven," or was received up into glory, with this design, -- namely, to exercise his office of mediation in the behalf of the church, until the end should be. As this was his grace, that when he was rich, for our sakes he became poor; so when he was made rich again for his own sake, he lays forth all the riches of his glory and power on our behalf.
2. The glory of the state and condition whereinto Christ thus entered is the next thing to be considered; for he is set down at the right hand of the Majesty on high. And as his ascension, with the ends of it, were twofold, or of a double consideration, so was his glory that ensued thereon. For his present mediatory state consists either in the glory of his power and authority, or, in the glory of his love and grace, -- his glory as a King, or his glory as a Priest. For the first of these, or his royal glory, in sovereign power and authority over the whole creation of God, -- as in heaven and
323
earth, persons and things, angels and men, good and bad, alive and dead, all things spiritual and eternal, grace, gifts, and glory; -- his right and power, or ability to dispose of all things according unto his will and pleasure, I have so fully and distinctly declared it, in my exposition on <580103>Hebrews 1:3, as that I shall not here again insist upon it. His present glory, in the way of love and grace, -- his glory as a Priest, -- will be manifested in what does ensue.
324
CHAPTER 20
THE EXERCISE OF THE MEDIATORY OFFICE OF CHRIST IN HEAVEN
III. The third and last thing which we proposed unto consideration, in
our inquiry into the present state and condition of the person of Christ in heaven, is the exercise and discharge of his mediatory once in behalf of the church; especially as he continueth to be a "minister of the sanctuary, and of the true tabernacle, which the Lord pitched, and not man."
All Christians acknowledge that his present state is a state of the highest glory, -- of exaltation above the whole creation of God, above every name that is or can be named; and hereon they esteem their own honor and safety to depend. Neither do they doubt of his power, but take it for granted that he can do whatever he pleaseth; which is the ground of their placing all their confidence in him. But we must show, moreover, that his present state is a state of officepower, work, and duty. He leads not in heaven a life of mere glory, majesty, and blessedness, but a life of office, love, and care also. He lives as the Mediator of the church; as the King, Priest, and Prophet thereof. Hereon do our present safety and our future eternal salvation depend. Without the continual acting of the officepower and care of Christ, the church could not be preserved one moment. And the darkness of our faith herein is the cause of oft our disconsolations, and most of our weaknesses in obedience. Most men have only general and confused notions and apprehensions of the present state of Christ, with respect unto the church. And by some, all considerations of this nature are despised and derided. But revealed things belong unto us; especially such as are of so great importance unto the glory of God and the saving of our own souls, -- such as this is, concerning the present state of the person of Christ in heaven, with respect unto his office-power and care.
Thus he is at once represented in all his offices, <660506>Revelation 5:6,
"And I beheld, and, lo, in the midst of the throne and of the four living creatures, and in the midst of the elders, stood a Lamb as it
325
had been slain, having seven horns and seven eyes, which are the seven Spirits of God sent forth into all the earth."
The whole representation of the glory of God, with all his holy attendants, is here called his "throne;" whence Christ is said to be in the "midst" of it. And this he is in his kingly glory; with respect also whereunto he is said to have "seven horns," or perfect power for the accomplishment of his will. And with respect unto his sacerdotal office, he is represented as a "Lamb that had been slain;" it being the virtue of his oblation that is continually effectual for the salvation of the church. For, as the "Lamb of God," -- in the offering of himself, -- he "taketh away the sin of the world." And as a prophet he is said to have "seven eyes," which are "the seven Spirits of God;" or a perfect fullness of all spiritual light and wisdom in himself, with a power for the communication of gifts and grace for the illumination of the church.
The nature of these offices of Christ, what belongs unto them and their charge, as was before intimated, I have declared elsewhere. I do now no farther consider them but as they relate unto the present state and condition of the person of Christ in heaven. And because it would be too long a work to treat of them all distinctly, I shall confine myself unto the consideration of his priestly office, with what depends thereon. And with respect thereunto the things ensuing may be observed.
1. The Lord Christ entered into heaven, the place of the residence of the glory of God, as into a temple, a tabernacle, a place of sacred worship. He did so as the high priest of the church, <580924>Hebrews 9:24. He "is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us." He is entered into heaven, as it was figured by the tabernacle of old; which was the place of all sacred and solemn worship. And therefore is he said to enter into it "through the veil," <580619>Hebrews 6:19, 20, 10:19, 20; which was the way of entrance into the most holy place, both in the tabernacle and temple. Heaven is not only a palace, a throne, as it is God's throne, <400534>Matthew 5:34; but it is a temple, wherein God dwells, not only in majesty and power, but in grace and mercy. It is the seat of ordinances and solemn worship. So is it represented, <660715>Revelation 7:15, 17. It is said of the whole number of the saints above that have passed through the
326
tribulations of this world, that they are "before the throne of God, and serve him day and night in his temple, and he that sitteth on the throne shall dwell among them;" and "the Lamb which is in the midst of the throne shall feed them, and lead them unto living fountains of water." See also chap. 8:1-4. The worship of the church below may also be herein comprised; but it is by virtue of communion with that above. This is that heaven which the souls of believers do long for an entrance into. Other apprehensions of it are but uncertain speculations.
2. In this temple, this sanctuary, the Lord Christ continueth gloriously to minister before the throne of grace, in the discharge of his office. See <580414>Hebrews 4:14-16, 9:24. As the high priest went into the holy place to minister for the church unto God, before the ark and mercy-seat, which were types of the throne of grace; so does our High Priest act for us in the real presence of God. He did not enter the holy place only to reside there in a way of glory, but to do templework, and to give unto God all that glory, honor, and worship, which he will receive from the church. And we may consider, both
(1.) What this work is, and
(2.) How it is performed.
(1.) In general; herein Christ exerteth and exerciseth all his love, compassion, pity, and care towards the church, and every member of it. This are we frequently called unto the consideration of, as the foundation of all our consolation, as the fountain of all our obedience. See <580217>Hebrews 2:17, 18, 4:15, 16, 5:2. Thoughts hereof are the relief of believers in all their distresses and temptations; and the effects of it are all their supplies of grace, enabling them to persevere in their obedience. He does appear for them as the great representative of the church, to transact all their affairs with God. And that for three ends.
First, To make effectual the atonement that he has made for sin. By the continual representation of it, and of himself as a "Lamb that had been slain," he procures the application of the virtues and benefits of it, in reconciliation and peace with God, unto their souls and consciences. Hence are all believers sprinkled and washed with his blood in all generations, -- in the application of the virtues of it unto them, as shed for them.
327
Secondly, To undertake their protection, and to plead their cause against all the accusations of Satan. He yet accuseth and chargeth them before God; but Christ is their advocate at the throne of grace, effectually frustrating all his attempts, <661210>Revelation 12:10; <380302>Zechariah 3:2.
Thirdly, To intercede for them, as unto the communication of all grace and glory, all supplies of the Spirit, the accomplishment of all the promises of the covenant towards them, 1<620201> John 2:1, 2. This is the work of Christ in heaven. In these things, as the high priest of the church, does he continue to administer his mediatory office on their behalf. And herein is he attended with the songs and joyful acclamations of all the holy ones that are in the presence of God, giving glory to God by him.
(2.) As unto the manner of this glorious administration, sundry things are to be considered.
[1.] That this transaction of things in heaven, being in the temple of God, and before the throne of grace, is a solemn instituted worship at present, which shall cease at the end of the world. Religious worship it is, or that wherein and whereby all the saints above do give glory to God. And it is instituted worship, not that which is merely natural, in that it is God's especial appointment, in and by Christ the mediator. It is a church-state which is constituted hereby, wherein these glorious ordinances are celebrated; and such a state as shall not be eternal, but has its time allotted unto it. And believers at present have, by faith, an admission into communion with this church above, in all its divine worship. For we
"are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the first born, which are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel," <581222>Hebrews 12:22-24.
A church state does the apostle most expressly represent unto us. It is Zion, Jerusalem, the great assembly, -- the names of the church state under the Old Testament. And it is a state above, the heavenly Jerusalem, where are all the holy angels, and the spirits of just men made perfect in
328
themselves, though not in their state as to the restitution of their bodies at the resurrection. And a holy worship is there in this great assembly; for not only is Jesus in it as the mediator of the covenant, but there is the "blood of sprinkling" also, in the effectual application of it unto the church. Hereunto have we an entrance. In this holy assembly and worship have we communion by faith whilst we are here below, <581019>Hebrews 10:1922. O that my soul might abide and abound in this exercise of faith! -- that I might yet enjoy a clearer prospect of this glory, and inspection into the beauty and order of this blessed assembly! How inconceivable is the representation that God here makes of the glory of his wisdom, love, grace, goodness, and mercy, in Christ! How excellent is the manifestation of the glory and honor of Christ in his person and offices! -- the glory given him by the Father! How little a portion do we know, or can have experience in, of the refreshing, satiating communications of divine love and goodness, unto all the members of this assembly; or of that unchangeable delight in beholding the glory of Christ, and of God in him, -- of that ardency of affections wherewith they cleave unto him, and continual exultation of spirit, whereby they triumph in the praises of God, that are in all the members of it! To enter into this assembly by faith, -- to join with it in the assignation of praises unto "him that sitteth on the throne, and to the Lamb for evermore," -- to labor after a frame of heart in holy affections and spiritual delight in some correspondence with that which is in the saints above, -- is the duty, and ought to be the design, of the church of believes here below. So much as we are furthered and assisted herein by our present ordinances, so much benefit and advantage have we by them, and no more. A constant view of this glory will cast contempt on all the desirable things of this world, and deliver our minds from any dreadful apprehensions of what is most terrible therein.
[2.] This heavenly worship in the sanctuary above, administered by the High Priest over the house of God, is conspicuously glorious. The glory of God is the great end of it, as shall be immediately declared; that is, the manifestation of it. The manifestation of the glory of God consists really in the effects of his infinite wisdom, goodness, grace, and power; -- declaratively, in the express acknowledgment of it with praise. Herein, therefore, does the solemn worship of God in the sanctuary above consist, -- setting aside only the immediate acting of Christ in his intercession. It is
329
a glorious, express acknowledgment of the wisdom, love, goodness, grace, and power of God, in the redemption, sanctification, and salvation of the church by Jesus Christ, with a continual ascription of all divine honor unto him in the way of praise. For the manner of its performance, our present light into it is but dark and obscure. Some things have an evidence in them. As, --
1st, That there is nothing carnal in it, or such things as are suited unto the fancies and imaginations of men. In the thoughts of heaven, most persons are apt to frame images in their minds of such carnal things as they suppose they could be delighted withal. But they are far remote from the worship of this holy assembly. The worship of the gospel, which is spiritually glorious, makes a nearer approach unto it than that of the Temple, which was outwardly and carnally so.
2ndly, It is not merely mental, or transacted only in the silent thoughts of each individual person; for, as we have showed, it is the worship of a church assembly wherein they have all communion, and join in the performance of it. We know not well the way and manner of communication between angels and the spirits of just men made perfect. It is expressed in the Scripture by voices, postures, and gestures; which, although they are not of the same nature as absolutely ours are, yet are they really significant of the things they would express, and a means of mutual communication. Yea, I know not how far God may give them the use of voice and words whereby to express his praise, as Moses talked with Christ at his transfiguration, <401703>Matthew 17:3. But the manner of it is such as whereby the whole assembly above do jointly set forth and celebrate the praises of God and the glory hereof consisteth in three things.
[1.] The blessed and beautiful order of all things in that sanctuary. Job describes the grave beneath to be a
"place without any order, and where the light is as darkness," chap. <401022>10:22.
All above is order and light, -- every person and thing in its proper place and exercise.
330
1st, Heaven itself is a temple, a sanctuary, made so by the especial presence of God, and the ministration of Christ in the tabernacle of his human nature.
2ndly, God is on the throne of grace, gloriously exalted on the account of his grace, and for the dispensation of it. To the saints above he is on the throne of grace, in that they are in the full enjoyment of the effects of his grace, and do give glory unto him on the account thereof. He is so, also with respect unto the church here below, in the continual communications of grace and mercy through Christ.
3rdly, The Lord Christ, in his human nature, is before the throne, acting his mediatory office and power in behalf of the church.
4thly, All the holy angels, in the various orders and degrees of their ministration, are about the throne continually. So --
5thly, Are the spirits of just men made perfect, in the various measures of light and glory. And these things were obscurely represented in the order of the church at its first erection in the wilderness; for the ordinances of God among them were patterns or figures of heavenly things, <580923>Hebrews 9:23.
(1st,) In the midst was the tabernacle or sanctuary, -- which represented the sanctuary or temple above.
(2ndly,) In the most holy place were the ark and mercy-seat, -- representatives of the throne of grace.
(3rdly,) The ministry of the high priest, -- a type of the ministry of Christ.
(4thly,) The Levites, who attended on the priest, did represent the ministry of angels attending on Christ in the charge of his office. And,
(5thly,) Round about them were the tribes in their order.
[2.] In the full, clear apprehensions which all the blessed ones have of the glory of God in Christ, of the work and effects of his wisdom and grace towards mankind. These are the foundation of all divine worship. And because our conceptions and apprehensions about them are dark, low, obscure, and inevident, our worship is weak and imperfect also. But all is
331
open unto the saints above. We are in the dust, the blood, the noise of the battle; they are victoriously at peace, and have a perfect view of what they have passed through, and what they have attained unto. They are come to the springs of life and light, and are filled with admiration of the grace of God in themselves and one another. What they see in God and in Jesus Christ, what they have experience of in themselves; what they know and learn from others, are all of them inconceivable and inexpressible. It is well for us, if we have so much experience of these things as to see a real glory in the fullness and perfection of them. The apprehensions by eight, without mixture of unsteadiness or darkness, without the alloy of fears or temptations, with an ineffable sense of the things themselves on their hearts or minds, are the springs or motives of the holy worship which is in heaven.
[3.] In the glorious manner of the performance of it. Now, whereas it ariseth from sight and present enjoyment, it must consist in a continual ascription of glory and praise unto God; and so it is described in the Scripture. See <660409>Revelation 4:9-11, with <230603>Isaiah 6:3. And how little a portion of the glory of these things is it that we can apprehend!
3. In this solemn assembly before the throne of grace, the Lord Jesus Christ -- the great High Priest -- does represent and render acceptable unto God the worship of the church here below. So it is expressed, <660803>Revelation 8:3, 4, "And another angel came and stood at the altar, baring a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense which came with the prayers of the saints, ascended up before God out of the angel's hand." It is a representation of the high priest burning incense on the golden altar on the day of atonement, when he entered into the most holy place; for that altar was placed just at the entrance of it, directly before the ark and mercy seat, representing the throne of God. This angel, therefore, is our High Priest; none else could approach that altar, or offer incense on it, the smoke whereof was to enter into the holy place. And the "prayers of all saints" is a synecdochical expression of the whole worship of the church. And this is presented before the throne of God by this High Priest. And it is not said that their prayers came unto the throne of God, but the smoke of the incense out of the hand of the angel did so; for it is the incense of the
332
intercession of Christ alone that gives them their acceptance with God. Without this, none of our prayers, praises, or thanksgivings, would ever have access into the presence of God, or unto the throne of grace. Blessed be God for this relief, under the consideration of the weakness and imperfection of them! Wherefore, in him and by him alone do we represent all our desires, and prayers, and whole worship to God. And herein, in all our worship, do we ourselves "enter into the most holy place," <581019>Hebrews 10:19. We do it not merely by faith, but by this especial exercise of it, in putting our prayers into the hand of this High Priest. There are three things in all our worship that would hinder its access unto God, and acceptance with him, as also keep off comfort and peace from our consciences. The first is, The sin or iniquity that cleaves unto it; secondly, The weakness or imperfection that at best is in it; and, thirdly, The unworthiness of the persons by whom it is performed. With reference unto these things the Law could never consummate or perfect the consciences of them that came unto God by the sacrifices of it. But there are three things in the sacerdotal ministration of Christ that remove and take them all away, whereon we have access with boldness unto God. And they are --
(1.) The influence of his oblation;
(2.) The efficacy of his intercession; and,
(3.) The dignity of his person
Through the first of these he bears and takes away all the iniquity of our holy things, as Aaron did typically of old, by virtue of the plate of gold with the name of God (a figure of Christ) on his forehead, <022836>Exodus 28:3638. He has made atonement for them in the blood of his oblation, and they appear not in the presence of God. Through the second, or the efficacy of his intercession, he gives acceptance unto our prayers and holy worship, with power and prevalence before God. For this is that incense whose smoke or sweet perfume comes up with the prayers of all saints unto the throne of God. Through the third, or the dignity of his person, wherein he appears as the representative of his whole mystical body, he takes away from our consciences that sense of our own vileness and unworthiness which would not suffer us to approach with boldness unto the throne of grace. In these things consists the life of the worship of the church, -- of
333
all believers; without which, as it would not be acceptable unto God, so we could have neither peace nor consolation in it ourselves.
4. Herein has the church that is triumphant communion with that which is yet militant. The assembly above have not lost their concernment in the church here below. As we rejoice in their glory, safety, and happiness, that having passed through the storms and tempests, the temptations, sufferings, and dangers, of this life and world, they are harbored in eternal glory, unto the praise of God in Christ; so are they full of affections towards their brethren exercised with the same temptations, difficulties, and dangers, which they have passed through, with earnest desires for their deliverance and safety. Wherefore, when they behold the Lord Jesus Christ, as the great high priest over the house of God, presenting their prayers, with all their holy worship unto him, rendering them acceptable by the incense of his own intercession, it fills them with satisfaction, and continually excites them unto the assignation of praise, and glory, and honor unto him. This is the state of the saints above, with respect unto the church here below. This is all which may be herein ascribed unto them; and this may safely be so. What some have fancied about their own personal intercession, and that for particular persons, is derogatory unto the honor of Jesus Christ, and inconsistent with their present condition; but in these things consists their communion with the church here below. A love they have unto it, from their union with it in the same mystical body, <490110>Ephesians 1:10. A sense they have of its condition, from the experience they had of it in the days of their flesh. A great concernment they have for the glory of God in them, and a fervent desire of their eternal salvation. They know that without them they shall not be absolutely consummate, or made perfect in their whole persons, <660611>Revelation 6:11. In this state of things they continually behold the Lord Jesus Christ presenting their prayers before the throne of grace, -- making intercession for them, -- appearing to plead their cause against all their adversaries, -- transacting all their affairs in the presence of God, -- taking care of their salvation, that not one of them shall perish. This continually fills them with a holy satisfaction and complacency, and is a great part of the subject-matter of their incessant praises and ascriptions of glory unto him. Herein lies the concernment of the church above in that here below; this is the communion that is between them, whereof the person of Christ, in the discharge of his office, is the bond and center.
334
5. There is herein a full manifestation made of the wisdom of God, in all the holy institutions of the tabernacle and temple of old. Herein the veil is fully taken off from them, and that obscure representation of heavenly things is brought forth unto light and glory. It is true, this is done unto a great degree in the dispensation of the Gospels. By the coming of Christ in the flesh, and the discharge of his mediatory office in this world, the substance of what they did prefigure is accomplished; and in the revelations of the Gospel the nature and end of them is declared. Howbeit, they extended their signification else unto things within the veil, or the discharge of the priestly office of Christ in the heavenly sanctuary, Hebrews 9 24. Wherefore, as we have not yet a perfection of light to understand the depth of the mysteries contained in them; so themselves also were not absolutely fulfilled until the Lord Christ discharged his office in the holy place. This is the glory of the pattern which God showed unto Moses in the mount, made conspicuous and evident unto all. Therein especially do the saints of the Old Testament, who were exercised all their days in those typical institutions whose end and design they could not comprehend, see the manifold wisdom and goodness of God in them all, rejoicing in them for evermore.
6. All that the Lord Christ receives of the Father on the account of this holy interposition and mediation for the church, he is endowed with sovereign authority and almighty power in himself to execute and accomplish. Therefore is he said, as a priest, is be "made higher than the heavens;" and as a "priest to sit down at the right hand of the majesty on high," <580801>Hebrews 8:1. This glorious power does not immediately belong unto Him on the account of his sacerdotal office, but it is that qualification of his person which is necessary unto the effectual discharge of it. Hence it is said of him, that he should "bear the glory," and "sit and rule upon his throne," and should be "a priest upon his throne," <380613>Zechariah 6:13. A throne is insigne regium, and properly belongs unto Christ with respect unto his kingly office, <580108>Hebrews 1:8, 9. Howbeit the power accompanying and belonging unto his throne being necessary unto the effectual discharge of his priestly office, as he sits and rules on his throne, so it is said that he is a "priest on his throne" also.
This is one instance of the present state of Christ in heaven, and of the work which he does there perform, and the only instance I shall insist
335
upon. He was made a priest "after the power of an endless life," -- the life which he now leads in heaven; -- and "lives for ever to make intercession for us." He was dead, but is alive, and lives for evermore, and has the keys of hell and death, -- all power over the enemies of his church. God on a throne of grace; -- Christ, the high priest, so on his right hand in glory and power as yet to be "before the throne" in the virtue of his sacerdotal office, with the whole concernment of the church on his hand, transacting all things with God for them; -- all the holy angels and the "spirits of just men made perfect" encompassing the throne with continual praises unto God, even the Father, and him, on the account of the work of infinite wisdom, goodness, and grace, in his incarnation, mediation, and salvation of the church thereby; -- himself continuing to manage the cause of the whole church before God, presenting all their prayers and services unto him perfumed with his own intercession, -- is that resemblance of heaven and its present glory which the Scripture offers unto us. But, alas! how weak, how dark, how low, are our conceptions and apprehensions of these heavenly things! We see yet as through a glass darkly, and know but in part. The time is approaching when we shall see these things "with open face," and know even as we are known. The best improvement we can make of this prospect, whilst faith supplies the place of future sight, is to be stirred up thereby unto holy longings after a participation in this glory, and constant diligence in that holy obedience whereby we may arrive thereunto.
What remaineth yet to be spoken on this subject has respect unto these two ensuing propositions: --
1. All the effects of the offices of Christ, internal, spiritual, and eternal, in grace and glory, -- all external fruits of their dispensation in providence towards the church or its enemies, -- are wrought by divine power; or are the effects of an emanation of power from God. They are all wrought "by the exceeding greatness of his power," even as he wrought in Christ himself when he raised him from the dead, <490119>Ephesians 1:19. For all the outward works of God, such as all these are, which are wrought in and for the church, are necessarily immediate effects of divine power, -- nor can be of another nature.
336
2. Upon supposition of the obedience of Christ in this life, and the atonement made by his blood for sin, with his exaltation thereon, there is nothing in any essential property of the nature of God, -- nothing in the eternal, unchangeable law of obedience, -- to hinder but that God might work all these things in us unto his own honor and glory, in the eternal salvation of the church and the destruction of all its enemies, without a continuance of the administration of the offices of Christ in heaven, and all that sacred solemnity of worship wherewith it is accompanied.
These things being certain and evident, we may inquire thereon, whence it is that God has ordered the continuation of all these things in heaven above, seeing these ends might have been accomplished without them, by immediate acts of divine power.
The great "works of the LORD are sought out of them that have pleasure in them," <19B102>Psalm 111:2. This, therefore, being a great work of God, which he has wrought and revealed unto us, especially in the effect and fruit of it, and that for the manifestation of his wisdom and grace, it is our duty to inquire into it with all humble diligence; "for those things which are revealed belong unto us and our children," that we may do the will of God for our good. Wherefore, --
(1.) God would have it so, for the manifestation of his own glory. This is the first great end of all the works of God. That it is so is a fundamental principle of our religion. And how his works do glorify him is our duty to inquire. The essential glory of God is always the same, -- eternal and immutable. It is the being of God, with that respect which all creatures have unto it. For glory adds a supposition of relation unto being. But the manifestations of his glory are various, according to the pleasure of his will. Wherefore, that which he chooseth to manifest his glory in and by at one time, he may cease from using it unto that end at another; for its being a means of the manifestation of his glory may depend on such circumstances, such a state of things, which being removed, it ceaseth to be. So of old he manifested and represented his glory in the tabernacle and temple, and the holy pledges of his presence in them, and was glorified in all the worship of the Law. But now he ceaseth so to do, nor is any more honored by the services and ceremonies of religion therein prescribed. If the whole structure of the temple and all its beautiful services were now in
337
being on the earth, no glory would redound unto God thereby, -- he would receive none from it. To expect the glory of God in them would be a high dishonor unto him. And God may at any time begin to manifest his glory by such ways and means as he did not formerly male use of unto that purpose. So is it with all Gospel ordinances: which state will be continued unto the consummation of all things here below, and no longer; for then shall they all cease, God will be no more glorified in them or by them. So has God chosen to glorify himself in heaven by this administration of all things in and by Jesus Christ; whereunto also there is an end determined.
And in the continuance of this holy worship in the sanctuary above, God does manifest his glory on many accounts, and resteth thereto. First, he does it in and unto the saints who departed this life under the Old Testament. They came short in glory of what they now enter into who die in the faith of our Lord Jesus Christ. For -- not to dispute about nor determine positively, what was their state and condition before the ascension of Christ into heaven, or what was the nature of the blessed receptacle of their souls -- it is manifest that they did not, they could not, behold the glory of God, and the accomplishment of the mystery of his wisdom and will, in Jesus Christ; nor was it perfectly made known unto them. Whatever were their rest, refreshment, and blessedness, -- whatever were their enjoyments of the presence of God; yet was there no throne of grace erected in heaven, -- no High Priest appearing before it, -- no Lamb as it had been slain, -- no joint ascription of glory unto him that sits on the throne, and the Lamb, for ever; God "having provided some better thing for us, that they without us should not be made perfect." See <490309>Ephesians 3:9, 10.
This was that, and this was that alone, so far as in the Scripture it is revealed, wherein they came short of that glory which is now enjoyed in heaven. And herein consists the advantage of the saints above them, who now die in faith. Their state in heaven was suited unto their faith and worship on the earth. They had no clear, distinct knowledge of the incarnation and mediatory office of Christ by their revelations and services; only they believed that the promise of deliverance, of grace and mercy, should be in and by him accomplished. Their reception into heaven -- that which they were made meet and prepared for by their faith and worship -- was suited thereunto. They had a blessed rest and happiness,
338
above what we can comprehend; for who knows what it is to be in the glorious presence of God, though at the greatest distance? They were not immediately surprised with an appearance of that glory which they had no distinct apprehensions of in this world. Neither they nor the angels knew clearly either the sufferings of Christ or the glory that should ensue. But they saw and knew that there was yet something farther to be done in heaven and earth, as yet hid in God and the counsels of his will, for the exaltation of his glory in the complete salvation of the church. This they continued waiting for in the holy place of their refreshment above. Faith gave them, and it gives us, an entrance into the presence of God, and makes us meet for it. But what they immediately enjoyed did not in its whole kind exceed what their faith directed unto. No more does ours. Wherefore they were not prepared for a view of the present glory of heaven; nor did enjoy it. But the saints under the New Testament, who are clearly instructed by the gospel in the mysteries of the incarnation and mediation of Christ, are, by their faith and worship, made meet for an immediate entrance into this glory. This they long for, this they expect and are secured of, from the prayer of our Savior, -- that they be, when they leave this world, where he is, to behold his glory.
But now, upon the entrance of Christ into the heavenly sanctuary, all those holy ones were admitted into the same glory with what the saints under the New Testament do enjoy. Hereon with open face they behold the use and end of those typical services and ordinances wherein these things were shadowed out unto them. No heart can conceive that ineffable addition of glory which they received hereby. The mystery of the wisdom and grace of God in their redemption and salvation by Christ was now fully represented unto them; what they had prayed for, longed for, and desired to see in the days of their flesh on the earth, and waited for so long in heaven, was now gloriously made manifest unto them. Hereon did glorious light and blessed satisfaction come into and upon all those blessed souls, who died in the faith, but had not received the promise, -- only beheld it afar of. And hereby did God greatly manifest his own glory in them and unto them; which is the first end of the continuation of this state of things in heaven. This makes me judge that the season of Christ's entrance into heaven, as the holy sanctuary of God, was the greatest instance of created glory that ever was or ever shall be, unto the
339
consummation of all things. And this as for other reasons, so because all the holy souls who had departed in the faith from the foundation of the world, were then received into the glorious light of the counsels of God, and knowledge of the effects of his grace by Jesus Christ.
Want of a due apprehension of the truth herein has caused many, especially those of the Church of Rome, to follow after vain imaginations about the state of the souls of the faithful, departed under the Old Testament. Generally, they shut them up in a subterranean limbus, whence they were delivered by the descent of Christ. But it is contrary unto all notions and revelations of the respect of God unto his people -- contrary to the life and nature of faith -- that those who have passed through their course of obedience in this world, and finished the work given unto them, should not enter, upon their departure, into blessed rest in the presence of God. Take away the persuasion hereof, and the whole nature of faith is destroyed. But into the fullness of present glory they could not be admitted; as has been declared.
Moreover, God hereby manifests his glory unto the holly angels themselves. Those things wherein it does consist were hid in himself even from them, from the foundation of the world, -- hidden in the holy counsels of his will, <490309>Ephesians 3:9. Wherefore unto these "principalities and powers in heavenly places the manifold wisdom of God was made known by the church," verse 10. The church being redeemed by the blood of Christ, and himself thereon exalted in this glory, they came to know the "manifold wisdom of God" by the effects of it; which before they earnestly desired to look into, 1<600112> Peter 1:12. Hereby is all the glory of the counsels of God in Christ made conspicuous unto them; and they receive themselves no small advancement in glory thereby. For in the present comprehension of the mind of God, and doing of his will, does their blessedness consist.
Heaven itself was not what it is, before the entrance of Christ into the sanctuary for the administration of his office. Neither the saints departed nor the angels themselves were participant of that glory which now they are. Neither yet does this argue any defect in heaven, or the state thereof in its primitive constitution; for the perfection of any state has respect unto that order of things which it is originally suited unto. Take all things in the
340
order of the first creation, and with respect thereunto heaven was perfect in glory from the beginning. Howbeit there was still a relation and regard in it unto the church of mankind on the earth, which was to be translated thither. But by the entrance of sin all this order was disturbed, and all this relation was broken. And there followed thereon an imperfection in the state of heaven itself; for it had no longer a relation unto, or communion with, them on earth, nor was a receptacle meet for men who were sinners to be received into. Wherefore, by the "blood of the cross," God "reconciled all things unto himself, whether they be things in earth, or things in heaven," <510120>Colossians 1:20, -- or gathered all things into one in him, "both which are in heaven, and which are on earth," <490110>Ephesians 1:10. Even the things in heaven so far stood in need of a reconciliation, as that they might be gathered together in one with the things on earth; the glory whereof is manifested in this heavenly ministration. And the apostle affirms that the "heavenly things themselves" were purified by the sacrifice of Christ, <580923>Hebrews 9:23. Not that they were actually defiled in themselves, but without this purification they were not meet for the fellowship of this mystery in the joint worship of the whole society in heaven and earth, by Jesus Christ. Hence, therefore, there is a continual manifestation of the glory of God unto the angels themselves. They behold his manifold wisdom and grace in the blessed effects of it, which were treasured up in the holy counsels of his will from eternity. Hereby is their own light and blessedness advanced, and they are filled with admiration of God, ascribing praise, honor, and glory unto him for evermore; for the beholding of the mystery of the wisdom of God in Christ, which is here so despised in the dispensation of the gospel, is the principal part of the blessedness of the angels in heaven, which fills them with eternal delight, and is the ground of their ascribing praise and glory unto him for evermore.
This is that manifestative glory wherewith God satisfieth himself, until the end determined shall be. On the account hereof he does and will bear with things in this world, unto the appointed season. For whilst the creation is in its present posture, a revenue of glory must be taken out of it for God; and longer than that is done it cannot be continued. But the world is so full of darkness and confusion, of sin and wickedness, of enmity against God, -- is so given up to villany, unto all the ways whereby God may be dishonored, -- that there is little or no appearance of any revenue of glory
341
unto him from it. Were it not on the secret account of divine wisdom, it would quickly receive the end of Sodom and Gomorra. The small remnant of the inheritance of Christ is shut up in such obscurity, that, as unto visible appearance and manifestation, it is no way to be laid in the balance against the dishonor that is done unto him by the whole world. But whilst things are in this posture here below, God has a solemn honor, glory, and worship above, in the presence of all his holy ones; wherein he resteth and takes pleasure. In his satisfaction herein he will continue things in this World unto all the ends of his wisdom, goodness, righteousness, and patience, let it rage in villainy and wickedness as it pleaseth. And so, when any of the saints who are wearied, and even worn out, with the state of things in this world, and, it may be, understand not the grounds of the patience of God, do enter into this state, they shall, unto their full satisfaction, behold that glory which abundantly compensates the present dishonor done to God here below.
(2.) This state of things is continued for the glory of Christ himself. The office of Mediator was committed by God the Father unto his onlybegotten Son, -- no other being able to bear or discharge it. See <230906>Isaiah 9:6; <660501>Revelation 5:1-5. But in the discharge of this office it was necessary he should condescend unto a mean and low condition, and to undergo things difficult, hard, and terrible, <501706>Philippians 2:6-8. Such were the things which our Lord Jesus Christ underwent in this world; -- his undergoing of them being necessary unto the discharge of his office; yea, it consisted therein. Herein was he exposed unto reproach, contempt, and shame, with all the evils that Satan or the world could bring upon him. And besides, he was, for us and in our stead, to undergo the "curse of the law," with the greatest of terror and sorrows in his soul, until he gave up the ghost.
These things were necessary unto the discharge of his office, nor could the salvation of the church be wrought out without them. But do we think that God would commit so glorious an office unto his only Son to be discharged in this manner only? Let it be granted that after he had so accomplished the will of God in this world, he had himself entered into glory; yet if he should so cease the administration of his office, that must be looked on as the most afflictive and dolorous that ever was undergone. But it was the design of God to glorify the office itself; as an effect of his wisdom, and
342
himself therein; yea, so as that the very office itself should be an everlasting honor to his Son as incarnate. Unto this end the administration of it is continued in glory in his hand, and he is exalted in the discharge of it. For this is that glory which he prays that all his disciples may be brought unto him to behold. The time between his ascension and the end of all things is allotted unto the glory of Christ in the administration of his office in the heavenly sanctuary. And from hence does the apostle prove him, "as a high priest," to be far more glorious than those who were called unto that office under the law, <580801>Hebrews 8:1-3. Herein it is manifest unto angels and men, how glorious a thing it is to be the only king, priest, and prophet of the church. Wherefore, as it behaved Christ, in the discharge of his office, to suffer; so, after his sufferings in the discharge of the same office, he was to enter into his glory, <660118>Revelation 1:18.
(3.) God has respect herein unto those who depart in the faith, in their respective generations, especially those who died betimes, as the apostles and primitive Christians. And sundry things may be herein considered.
[1.] There are two things which believers put a great price and value on in this world, and which sweeten every condition unto them. Without them the world would be a noisome dungeon unto them, nor could they be satisfied with a continuance therein. The one is the service of Christ. Without an opportunity of being exercised herein, they could not abide here with any satisfaction. They who know it not so to be, are under the power of worldly-mindedness. The meanest service of Christ has refreshment in it. And as to those who have opportunities and abilities for great instances of service, they do not know on just grounds, nor are able to determine themselves, whether it be best for them to continue in their service here below, or to enter into the immediate service of Christ above; -- so glorious, so excellent is it to be usefully serviceable unto the Lord Jesus. So was it with the apostle, <500121>Philippians 1:21-26; -- so may it be with others, if they serve him in the same spirit, with the same sincerity, though their ability in service be not like unto his. For neither had he anything but what he received. Again, they have the enjoyment of Christ in the ordinances of Gospel worship. By these means do they live, -- in these things is the life of their souls. In this state of things God will not call them hence unto their loss; he will not put an end unto these privileges, without an abundant recompense and advantage. Whatever we
343
enjoy here, yet still to depart hence and to be with Christ shall be far better, <500123>Philippians 1:23. For, --
1st, although service here below shall cease, and be given over unto other hands who are to have their share herein; yet, on the continuance of this state of things in heaven, there is also a continuation of service unto Christ, in a way inexpressibly more glorious than what we are in this life capable of. Upon their admittance into this state of things above, they are before the throne of God, and serve him day and night in his temple; and he that sitteth on the throne shall dwell among them, <660715>Revelation 7:15. The whole state of the glorious worship of God before described is here respected; and herein is a continual service performed unto him that sits on the throne, and unto the lamb. Wherefore it is so far from being loss, in being called off from service here below, as that, in point of service itself, it is an inconceivable advancement.
2ndly, The enjoyment of Christ in and by the ordinances of his worship, is the immediate fountain and spring of all our refreshments and consolations in this world, <198707>Psalm 87:7; but what is it unto the blessed immediate enjoyment of him in heaven! Hence the blessedness of the state above is described, by being with Christ, being with Christ forever in the presence and immediate enjoyment of him. The light of the stars is useful and relieving in a dark night as we are on our way; but what are they when the sun ariseth! Will any man think it a loss that, upon the rising of the sun, they shall not enjoy their light any more, though in the night they knew not what to have done without it? It may be we cannot conceive how it will be best for us to forego the use of sacraments, ministry, and the Scripture itself. But all the virtue of the streams is in the fountain; and the immediate enjoyment of Christ unspeakably exceeds whatever by any means we can be made partakers of here below.
In this blessed state have the holy apostles, all the primitive martyrs and believers, from the time of their dissolution, enjoyed full satisfaction and solace, in the glorious assembly above, <660715>Revelation 7:15-17, etc
[2.] Hereby there is a continuation of communion between the church triumphant above and that yet militant here below. That there is such a communion between glorified saints and believers in this world, is an article of faith. Both societies are but one church, one mystical body, have
344
one Head, and a mutual concernment in each other. Yea, the spring and means of this communion is no small part of the glory of the gospel. For, -- before the saints under the Old Testament had the mystery of the glory of God in Christ, with our redemption thereby, revealed unto them, in the way before declared, -- the communion was very obscure; but we are now taken into the light and glory of it, as the apostle declares, <581222>Hebrews 12:22-24.
I know some have perverted the notions of the communion unto idolatrous superstition; and so have all other truths of the gospel been abused and wrested, unto the destruction of the souls of men; -- all the Scriptures have been so dealt withal, 2<610316> Peter 3:16. But they deceived themselves in this matter, -- the truth deceiveth none. Upon a supposition of communion, they gathered that there must of necessity be an immediate communication between them above and us below. And if so, they knew no way for it, no means of it, but by our praying unto them, and their prayer for us. But they were under the power of their own deceivings. Communion does not require immediate mutual communication, unless it be among persons in the same state, and that in such acts as wherein they are mutually assisting and helpful unto one another. But our different states will admit of no such intercourse; nor do we stand in need of any relief from them, or can be helped by any acts of their love, as we may aid and help one another here below. Wherefore the center of this communion is in Christ alone and our exercise of it is upon him only, with respect unto them.
Yet hereon some deny that there is any such communion between the members of the church or the mystical body of Christ in these diverse states. And they suppose it is so declared in that of the prophet, <236316>Isaiah 63:16, "Doubtless thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not." But there is nothing of any such importance in these words. The church, under a deep sense of its present state, in its unworthy walking and multiplied provocations, profess themselves to be such, as that their forefathers in covenant could not own them as their children and posterity in the faith. Hereupon they appeal unto the infinite mercy and faithfullness of God, which extend themselves even unto that condition of unworthiness which was enough to render them utterly disowned by the best of men, however otherwise concerned
345
in them. But to suppose the church above, which has passed through its course of faith and obedience in afflictions, tribulations, and persecutions, to be ignorant of the state of the church here below in general, and unconcerned in it, -- to be without desires of its success, deliverance, and prosperity, unto the glory of Christ, -- is to lay them asleep in a senseless state, without the exercise of any grace, or any interest in the glory of God. And if they cry for vengeance on the obdurate persecuting world, <660610>Revelation 6:10, shall we suppose they have no consideration nor knowledge of the state of the church suffering the same things which they did themselves? And, to put it out of question, they are minded of it in the next verse by Christ himself, verse 11.
But that which at present I alone intend, is the joint communion of the whole church in the worship of God in Christ. Were all that die in the Lord immediately received into that state wherein God "shall be all in all," -- without any use of the mediation of Christ, or the worship of praise and honor given unto God by him, -- without being exercised in the ascription of honor, glory, power, and dominion unto him, on the account of the past and present discharge of his office, -- there could be no communion between them and us. But whilst they are in the sanctuary, in the temple of God, in the holy worship of Christ and of God in him, and we are not only employed in the same work, in sacred ordinances suited unto our state and condition, but, in the performance of our duties, do by faith "enter in within the veil," and approach unto the same throne of grace in the most holy place, there is a spiritual communion between them and us. So the apostle expresseth it, <581222>Hebrews 12:22-24.
[3.] It is the way that God has appointed to prepare the holy souls above for the enjoyment of that eternal state which shall ensue at the end of all things As we are here, in and by the Word and other ordinances, prepared and made meet for the present state of things in glory; so are they, by the temple-worship of heaven, fitted for that state of things when Christ shall give up the kingdom unto the Father, that God may be all in all.
(4.) Respect is had herein unto the faith of the church yet militant on the earth, and that, among others, in two things.
1st, For the encouragement of their faith. God could, as we have observed, upon the supposition of the atonement and reconciliation made by the
346
blood of Christ, have saved the church by mere sovereign act of power. But whereas it was unto his glory that we should be saved in the way of faith and obedience, this way was necessary unto our encouragement therein. For it is in the nature of faith, it is a grace suited unto that end, to seek for and receive aid, help, and relief, from God continually, to enable us unto obedience.
For this end the Lord Christ continueth in the discharge of his office, whereby he is able to save us unto the uttermost, that we may receive such supplies by and from him. The continual use that faith makes of Christ unto this purpose, as he gloriously exerciseth his mediatory office and power in heaven, cannot fully be declared. Neither can any believer, who is acted by present Gospel light and grace, conceive how the life of faith can be led or preserved without it. No duties are we called unto, -- no temptation are we exercised withal, -- no sufferings do we undergo, -- no difficulties, dangers, fears, have we to conflict withal, -- nothing is there in life or death, wherein the glory of God or our own spiritual welfare is concerned, -- but faith finds and takes relief and encouragement in the present mediatory life and power of Christ in heaven, with the exercise of his love, care, and compassion therein. So he proposeth himself unto our faith, <660117>Revelation 1:17, 18.
2ndly, That our faith may be guided and directed in all our accesses unto God in his holy worship. Were nothing proposed unto us but the immensity of the divine essence, we should not know how to make our approaches unto it. And thence it is that those who are unacquainted with the glory of this dispensation, who know not how to make use of Christ in his present state for an access unto God, are always inventing ways of their own (as by saints, angels, images) for that end; for an immediate access unto the divine essence they cannot fancy. Wherefore, to end this discourse in one word, -- all the present faith and worship of God in the church here on earth, all access unto him for grace, and all acceptable ascriptions of glory unto his divine majesty, do all of them, in their being and exercise, wholly depend on, and are resolved into, the continuation of the mediatory actings of Christ in heaven and glory.
I shall close this discourse with a little review of somewhat that passed before. From the consideration of that place of the apostle wherein he
347
affirms, that at the end Christ shall give up the kingdom unto the Father, I declared that all the state of things which we have described shall then cease, and all things issue in the immediate enjoyments of God himself. I would extend this no farther than as unto what concerneth the exercise of Christ's mediatory office with respect unto the church here below, and the enemies of it. But there are some things which belong unto the essence of this state which shall continue unto all eternity; as, --
1st, I do believe that the person of Christ, in and by his human nature, shall be for ever the immediate head of the whole glorified creation. God having gathered all things unto a head in him, the knot or center of that collection shall never be dissolved. We shall never lose our relation unto him, nor he his unto us.
2ndly, I do therefore also believe, that he shall be the means and way of communication between God and his glorified saints for ever. What are, what will be, the glorious communications of God unto his saints for ever, in life, light, power, joy, rest, and ineffable satisfaction, (as all must be from him unto eternity,) I shall not now inquire. But this I say, they shall be all made in and through the person of the Son, and the human nature therein. That tabernacle shall never be folded up, never be laid aside as useless. And if it be said, that I cannot declare the way and manner of the eternal communications of God himself unto his saints in glory by Christ; I shall only say, that I cannot declare the way and manner of his communications of himself in grace by Christ unto the souls of men in this world, and yet I do believe it. How much more must we satisfy ourselves with the evidence of faith alone in those things which, as yet, are more incomprehensible. And our adherence unto God, by love and delight, shall always be through Christ. For God will be conceived of unto eternity according to the manifestation that he has made of himself in him, and no otherwise. This shall not be by acting faith with respect unto the actual exercise of the mediation of Christ, as now we cleave unto God; but it shall be by the all-satisfying acting of love unto God, as he has manifested himself, and will manifest himself in Christ.
3rdly, The person of Christ, and therein his human nature, shall be the eternal object of divine glory, praise, and worship. The life of glory is not a mere state of contemplation. Vision is the principle of it, as faith is of the
348
life of grace. Love is the great vital acting of that principle, in adherence unto God with eternal delight. But this is active in it also. It shall be exercised in the continual ascription and assignation of glory, praise, and honor unto God, and the glorious exercise of all sorts of grace therein; -- hereof the Lamb, the person of Christ, is the eternal object with that of the Father and the Spirit; the human nature in the Son, admitted into the communion of the same eternal glory.
349
MEDITATIONS AND DISCOURSES
ON
THE GLORY OF CHRIST,
IN
HIS PERSON, OFFICE, AND GRACE:
WITH
THE DIFFERENCES BETWEEN FAITH AND SIGHT; APPLIED UNTO THE USE OF THEM THAT BELIEVE.
350
PREFATORY NOTE.
The following treatise may be regarded as a series of Discourses on <431724>John 17:24. The subject is the Glory of Christ, as the representative of God to the church, -- in the mystery of his Person, -- in his office as Mediator, -- in his exaltation on high, -- in his relation to the church during every age of its history, -- and in the final consummation of his work, when all things are to be gathered into a blessed unity, as the result of his mediation. The treatise is concluded by a statement of the difference between our views of the Glory of Christ as beheld by faith in this world, and as it shall be beheld by sight in heaven.
It is not professedly a sequel to the work of the author on the Person of Christ; though, from some expressions in the Preface to these Meditations, they may be regarded in this light. Several of them are evidently an expansion of certain thoughts and views, of which the germ will be found in the preceding work. The two works are, indeed, so closely connected, that they hare been often published together. It has been thought proper, therefore, to adhere to this arrangement in the present republication of Dr Owen's Works.
There are some facts which impart peculiar interest to these Mediation. They were drawn up, according to the author's own statement, "for the exercise of his own mind," in the first instance; and illustrate, accordingly, the scope and tenor of his Christian experience. They form, moreover, his dying testimony to the truth, -- and to the truth, with peculiar emphasis, as it "is in Jesus;" for they are the substance of the last instructions which he delivered to his flock; and thee constitute the last work which he prepared for the press. It is instructive to peruse the solemn musings of his soul when "weakness, weariness, and the near approaches of death," were calling him away from his earthly labors; and to mark how intently his thoughts were fixed on the glory of the Savior, whom he was soon to behold "face to face." On the day of his death, Mr Parne, who had the charge of the original publication of this treatise, on bidding Dr Owen farewell, said to him, "Doctor, I have just been putting your book on the Glory of Christ to the press". "I am glad," was Owen's reply, "to hear that that performance is put to the press; but, O brother Payne, the long
351
looked-for day is come at last, in which I shall see that glory in another manner than I have ever done yet, or was capable of doing in this world."
Mr Hervey thus expresses his admiration of this work: "To see the Glory of Christ is the grand blessing which our Lord solicits and demands for his disciples in his last solemn intercession, <431724>John 17:24. Should the reader desire assistance in this important work, I would refer him to a little treatise of Dr Owen's, entitled `Meditations on the Glory of Christ;' it is little in size, -- not so in value. Were I to speak of it in the classical style, I should call it aureus, gemmeus, mellitus. But I would rather say, it is richly replenished with that unction from the Hole One which tends to enlighten the eyes and cheer the heart; which sweetens the enjoyments of life, softens the hours of death, and prepares for the fruitions of eternity." -- Teron and Aspasio, vol. 3 p. 75.
The treatise was published in 1684. It was reprinted in 1696, with the addition of two chapters which were found among the papers of Owen, and in his own handwriting, though too late for insertion in the first edition of the work. -- Ed.
352
PREFACE TO THE READER.
Christian Reader,
To design of the ensuing Discourse is to declare some part of that glory of our Lord Jesus Christ which is revealed in the Scripture, and proposed as the principal object of our faith, love, delight, and admiration. But, alas! after our utmost and most diligent inquiries, we must say, How little a portion is it of him that we can understand! His glory is incomprehensible, and his praises are unutterable. Some things an illuminated mind may conceive of it; but what we can express in comparison of what it is in itself, is even less than nothing. But as for those who have forsaken the only true guide herein, endeavoring to be wise above what is written, and to raise their contemplations by fancy and imagination above Scripture revelation (as many have done), they have darkened counsel without knowledge, uttering things which they understand not, which have no substance or spiritual food of faith in them.
Howbeit, that real view which we may have of Christ and his glory in this world by faith, -- however weak and obscure that knowledge which we may attain of them by divine revelation, -- is inexpressibly to be preferred above all other wisdom, understanding, or knowledge whatever. So it is declared by him who will be acknowledged a competent judge in these things. "Yea, doubtless," saith he, "I count all these things but loss, for the excellency of the knowledge of Christ Jesus my Lord." He who does not so has no part in him.
The revelation made of Christ in the blessed gospel is far more excellent, more glorious, and more filled with rays of divine wisdom and goodness, than the whole creation and the just comprehension of it, if attainable, can contain or afford. Without the knowledge hereof, the mind of man, however priding itself in other inventions and discoveries, is wrapped up in darkness and confusion.
This, therefore, deserves the severest of our thoughts, the best of our meditations, and our utmost diligence in them. For if our future blessedness shill consist in being where he is, and beholding of his glory, what better preparation can there be for it than in a constant preview
353
contemplation of that glory in the revelation that is made in the Gospel, unto this very end, that by a view of it we may be gradually transformed into the same glory?
I shall not, therefore, use any apology for the publishing of the ensuing Meditations, intended first for the exercise of my own mind, and then for the edification of a private congregation; which is like to be the last service I shall do them in that kind. Some may, by the consideration of them, be called to attend unto the same duty with more diligence than formerly, and receive directions for the discharge of it; and some may be provoked to communicate their greater light and knowledge unto the good of many. And that which I design farther in the present Discourse, is to give a brief account of the necessity and use, in life and death, of the duty exhorted unto.
Particular motives unto the diligent discharge of this duty will be pressed in the Discourse itself. Here some things more general only shall be premised. For all persons not immersed in sensual pleasures, -- not overdrenched in the love of this world and present things, -- who have any generous or noble thought about their own nature, being, and end, -- are under the highest obligation to retake themselves unto this contemplation of Christ and his glory. Without this, they shall never attain true rest or satisfaction in their own minds. He it is alone in whom the race of mankind may boast and glory, on whom all its felicities do depend. For, -
I. He it is in whom our nature, which was debased as low as hell by
apostasy from God, is exalted above the whole creation. Our nature, in she original constitution of it, in the persons of our first parents, was crowned with honor and dignity. The image of God, wherein it was made, and the dominion over the lower world wherewith it was intrusted, made it the seat of excellence, of beauty, and of glory. But of them all it was at once divested and made naked by sin, and laid grovelling in the dust from whence it was taken. "Dust thou are, and to dust thou shalt return," was its righteous doom. And all its internal faculties were invaded by deformed lusts, -- everything that might render the whole unlike unto God, whose image it had lose. Hence it became the contempt of angels, the dominion of Satan; who, being the enemy of the whole creation, never had any thing or
354
place to reign in but the debased nature of man. Nothing was now more vile and base; its glory was utterly departed. It had both lost its peculiar nearness unto God, which was its honor, and was fallen into the greatest distance from him of all creatures, the devils only excepted; which was its ignominy and shame. And in this state, as unto anything in itself, it was left to perish eternally.
In this condition -- lost, poor, base, yea, cursed -- the Lord Christ, the Son of God, found our nature. And hereon, in infinite condescension and compassion, sanctifying a portion of it unto himself, he took it to be his own, in a holy, ineffable subsistence, in his own person. And herein again the same nature, so depressed into the utmost misery, is exalted above the whole creation of God. For in that very nature, God has "set him at his own right hand in the heavenly places, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come." This is that which is so celebrated by the Psalmist, with the highest admiration, <190803>Psalm 8:3-8. This is the greatest privilege we have among all our fellow- creatures, -- this we may glory in, and value ourselves upon. Those who engage this nature in the service of sensual lusts and pleasures, who think that its felicity and utmost capacities consist in their satisfaction, with the accomplishment of other earthly, temporal desires, -- are satisfied with it in its state of apostasy from God; but those who have received the light of faith and grace, so as rightly to understand the being and end of that nature whereof they are partakers, cannot but rejoice in its deliverance from the utmost debasement, into that glorious exaltation which it has received in the person of Christ. And this must needs make thoughts of him full of refreshment unto their souls. Let us take care of our persons, -- the glory of our nature is safe in him. For, -
II. In him the relation of our nature unto God is eternally secured. We
were created in a covenant relation unto God. Our nature was related unto him in a way of friendship, of likeness, and complacency. But the bond of this relation and union was quickly broken, by our apostasy from him. Hereon our whole nature became to be at the utmost moral distance from God, and enmity against him; which is the depth of misery. But God, in infinite wisdom and grace, did design once more to recover it, and take it again near unto himself. And he would do it in such a way as should render
355
it utterly impossible that there would ever be a separation between him and it any more. Heaven and earth may pass away, but there shall never be a dissolution of the union between God and our nature any more. He did it, therefore, by assuming it into a substantial union with himself, in the person of the Son. Hereby the fullness of the Godhead dwelt in it bodily, or substantially, and eternally. Hereby is its relation unto God eternally secured. And among all the mysterious excellencies which relate hereunto, there are two which continually present themselves unto our consideration.
1. That this nature of ours is capable of this glorious exaltation and subsistence in God. No creature could conceive how omnipotent wisdom, power, and goodness, could actuate themselves unto the production of this effect. The mystery hereof is the object of the admiration of angels, and will be so of the whole church, unto all eternity. What is revealed concerning the glory, way, and manner of it, in the Scripture, I have declared in my treatise concerning the Mystery of Godliness, or the Person of Christ. What mind can conceive, what tongue can express, who can sufficiently admire, the wisdom, goodness, and condescension of God herein? And whereas he has proposed unto us this glorious object of our faith and meditation, how vile and foolish are we, if we spend our thoughts about other things in a neglect of it!
2. This is also an ineffable pledge of the love of God unto our nature. For although he will not take it in any other instance, save that of the man Christ Jesus, into this relation with himself, by virtue of personal union, yet therein he has given a glorious pledge of his love unto, and valuation of, that nature. For "verily he took not on him the nature of angels, but he took on him the seed of Abraham." And this kindness extends unto our persons, as participant of that nature. For he designed this glory unto the man Christ Jesus, that might be the firstborn of the new creation, that we might be made conformable unto him according to our measure; and as the members of that body, whereof he is the head, we are participant in this glory.
III. It is he in whom our nature has been carried successfully and
victoriously through all the oppositions that it is liable unto, and even
356
death itself. But the glory hereof I shall speak unto distinctly in its proper place, which follows, and therefore shall here pass it by.
IV. He it is who in himself has given us a pledge of the capacity of our
nature to inhabit those blessed regions of light, which are far above these aspectable heavens. Here we dwell in tabernacles of clay, that are "crushed before the moth," -- such as cannot be raised, so as to abide one footbreadth above the earth we tread upon. The heavenly luminaries which we can behold appear too great and glorious for our cohabitation. We are as grasshoppers in our own eyes, in comparison of those gigantic beings; and they seem to dwell in places which would immediately swallow up and extinguish our natures. How, then, shall we entertain an apprehension of being carried and exalted above them all? to have an everlasting subsistence in places incomprehensibly more glorious than the orbs wherein they reside? What capacity is there in our nature of such a habitation? But hereof the Lord Christ has given us a pledge in himself. Our nature in him is passed through these aspectable heavens, and is exalted far above them. Its eternal habitation is in the blessed regions of light and glory; and he has promised that where he is, there we shall be, and that for ever.
Other encouragements there are innumerable to stir us up unto diligence in the discharge of the duty here proposed, -- namely, a continual contemplation of the glory of Christ, in his person, office, and grace. Some of them, the principal of them which I have any acquaintance with, are represented in the ensuing Discourse. I shall therefore here add the peculiar advantage which we may obtain in the diligent discharge of this duty; which is, -- that it will carry us cheerfully, comfortably, and victoriously through life and death, and all that we have to conflict withal in either of then.
And let it be remembered, that I do here suppose what is written on this subject in the ensuing Discourse as being designed to prepare the minds of the readers for the due improvement of it.
As unto this present life, it is well known what it is unto the most of them who concern themselves in these things. Temptations, afflictions changes, sorrows, dangers, fears, sickness, and pains, do fill up no small part of it. And on the other hand, all our earthly relishes, refreshments, and comfort, are uncertain, transitory, and unsatisfactory; all things of each sort being
357
embittered by the remainders of sin. Hence everything wherein we are concerned has the root of trouble and sorrow in it. Some labor under wants, poverty, and straits all their days; and some have very few hours free from pains and sickness. And all these things, with others of an alike nature, are heightened at present be the calamitous season wherein our lot is fallen. All things almost in sit nations are filled with confusions, disorders, dangers, distresses, and troubles; wars and rumors of wars do abound, with tokens of farther approaching judgements; distress of nations, with perplexity, men's hearts failing them for fear, and for looking after those things which are coming on the earth. There is in many places "no peace unto him that goes out, nor to him that comets in, but great vexations are on the inhabitants of the world: nation is destroyed of nation, and city of city; for God does vex them with all adversity." [ 2<141505> Chronicles 15:5,6.] And in the meantime, vexation with the ungodly deeds of wicked men does greatly further the troubles of life; the sufferings of many also for the testimony of their consciences are deplorable, with the divisions and animosities that abound amongst all sorts of Christians.
But the shortness, the vanity, the miseries of human life, have been the subject of the complains of all sort of considering persons, heathens as well as Christians; nor is it my present business to insist upon them. My inquire is only after the relief which we may obtain against all these evils, that we faint not under them, that we may have the victory over them.
This in general is declared by the apostle 2 Corinthians 4, "We are troubled on every side, yet not distressed; we are perplexed, but not in despair; persecuted, but not forsaken; cast down, but not destroyed." But for this cause "we faint not; but though our outward man perish, yet the inward man is renewed day be day. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen see eternal."
Our beholding by faith things that see not seen, things spiritual and eternal, will alienate all our afflictions, -- make their burden light, and preserve our souls from fainting under them. Of these things the glory of Christ, whereof we treat, is the principal, and in due sense comprehensive of them
358
all. For we behold the glory of God himself "in the face of Jesus Christ." He that can at all times retreat unto the contemplation of this glory, will be carried above the perplexing prevailing sense of any of these evils, of a confluence of them all. "Crus nil sentit in nervo, dum animus est in coelo."
It is a woeful kind of life, when men scramble for poor perishing reliefs in their distresses. This is the universal remedy and cure, -- the only balsam for all our diseases. Whatever presseth, urgeth, perplexeth, if we can but retreat in our minds unto a view of this glory, and a due consideration of our own interest therein, comfort and supportment will be administered unto us. Wicked men, in their distress (which sometimes overtake even them also), are like "a troubled sea, that cannot rest." Others are heartless, and despond, -- not without secret repinings at the wise disposals of Divine Providence, especially when thee look on the better condition (as they suppose) of others. And the best of us all are apt to wax faint and weary when these things press upon us in an unusual manner, or under their long continuance, without a prospect of relief. This is the stronghold which such prisoners of hope are to turn themselves unto. In this contemplation of the glory of Christ they will find rest unto their own souls. For, -
1. It will herein, and in the discharge of this duty, be made evident how slight and inconsiderable all these things are from whence our troubles and distresses do arise. For they all grow on this root of an over-valuation of temporal things. And unless we can arrive unto a fixed judgement that all things here below are transitory and perishing, reaching only unto the outward man, or the body, (perhaps unto the killing of it), -- that the best of them have nothing that is truly substantial or abiding in them, -- that there are other things, wherein we have an assured interest, that are incomparably better than they, and above them, -- it is impossible but that we must spend our lives in fears, sorrows, and distractions. One real view of the glory of Christ, and of our own concernment therein, will give us a full relief in this matter. For what are all the things of this life? What is the good or evil of them in comparison of an interest in this transcendent glory? When we have due apprehensions hereof, -- when our minds are possessed with thoughts of it, -- when our affections reach out after its enjoyments, -- let pain, and sickness, and sorrows, and fears, and dangers, and death, say what they will. we shall have in readiness wherewith to
359
combat with them and overcome them; and that on this consideration, that they are all outward, transitory, and passing away, whereas our minds are fixed on those things which are eternal, and filled with incomprehensible glory.
2. The minds of men are apt by their troubles to be cast into disorder, to be tossed up and down, and disquieted with various affections and passions. So the Psalmist found it in himself in the time of his distress; whence he calls himself unto that account, `Why art thou cast down, O my soul? And why art thou disquieted in me?" And, indeed, the mind on all such occasions is its own greatest troubler. It is apt to let loose its passions of fear and sorrow, which act themselves in innumerable perplexing thoughts, until it is carried utterly out of its own power. But in this state a due contemplation of the glory of Christ will restore and compose the mind, bring it into a sedate, quiet frame, wherein faith will be able to say unto the winds and waves of distempered passions, "Peace, be still;" and they shall obey it.
3. It is the way and means of conveying a sense of God's love unto our souls; which is that alone where ultimately we find rest in the midst of all the troubles of this life; as the apostle declares, <450502>Romans 5:2-5. It is the Spirit of God who alone communicates a sense of this love unto our souls; it is "shed abroad in our hearts by the Holy Ghost." Howbeit, there are ways and means to be used on our part, whereby we may be disposed and made meet to receive these communications of divine love. Among these the principal is the contemplation of the glory of Christ insisted on, and of God the Father in him. It is the season, it is the way and means, at which and whereby the Holy Ghost will give a sense of the love of God unto us, causing us thereon to "rejoice with joy unspeakable and full of glory." This will be made evident in the ensuing Discourse. This will lift the minds and hearts of believers above all the troubles of this life, and is the sovereign antidote that will expel all the poison that is in them; which otherwise might perplex and enslave their souls.
I have but touched on these things, as designing to enlarge somewhat on that which does ensue. And this is the advantage we may have in the discharge of this duty with respect unto death itself: It is the assiduous contemplation of the glory of Christ which will carry us cheerfully and
360
comfortably into it, and through it. My principal work having been now for a long season to die daily, as living in a continual expectation of my dissolution, I shall on this occasion acquaint the reader with some few of my thoughts and reliefs with reference unto death itself.
There are sundry things required of us, that we may be able to encounter death cheerfully, constantly, and victoriously. For want of these, or some of them, I have known gracious souls who have lived in a kind of bondage for fear of death all their days. We know not how God will manage any of our minds and souls in that season, in that trial; for he acts towards us in all such things in a way of sovereignty. But these are the things which he requireth of us in way of duty: -
First, Peculiar actings of faith to resign and commit our departing souls into the hand of him who is able to receive them, to keep and preserve them, as also to dispose of them into a state of rest and blessedness, are required of us.
The soul is now parting with all things here below, and that for ever. None of all the things which it has seen, heard, or enjoyed, be it outward senses, can be prevailed with to stay with it one hour, or to take one step with it in the voyage wherein it is engaged. It must alone by itself launch into eternity. It is entering an invisible world, which it knows no more of than it has received by faith. None has come from the dead to inform us of the state of the other world; yea, God seems on purpose so to conceal it from us, that we should have no evidence of it, at least as unto the manner of things in it, but what is given unto faith By divine revelation. Hence those who died and were raised again from the dead unto any continuance among men, as Lazarus, probably knew nothing of the invisible state. Their souls were preferred by the power of God in their being, but bound up as unto present operations. This made a great emperor cry out, on the approach of death, "O animula, tremula, vagula, blandula; quae nunc abibis in loca horrida, squalida", etc. -- "O poor, trembling, wandering soul, into what places of darkness and defilement art thou going?"f11
How is it like to be after the few moments which, under the pangs of death, we hare to continue in this world? Is it an annihilation that lies at the door? Is death the destruction of our whole being, so as that after it we shall be no more? So some would have the state of things to be. Is it a state
361
of subsistence in a wandering condition, up and down the world, under the influence of other more powerfull spirits that rule in the air, visiting tombs and solitary places, and sometimes making appearances of themselves by the impressions of those more powerful spirits; as some imagine from the story concerning Samuel and the witch of Endor, and as it is commonly received in the Papacy, out of a compliance with their imagination of purgatory? Or is it a state of universal misery and woe? A state incapable of comfort or joy? Let them pretend what they please, who can understand no comfort or joy in this life but what they receive by their senses; -- they can look for nothing else. And whatever be the state of this invisible world, the soul can undertake nothing of its own conduct after its departure from the body. It knows that it must be absolutely at the disposal of another.
Wherefore no man can comfortably venture on and into this condition, but in the exercise of that faith which enables him to resign and give up his departing soul into the hand of God, who alone is able to receive it, and to dispose it into a condition of rest and blessedness. So speaks the apostle, "I am not ashamed; for I know whom I hare believed, and am persuaded that he is able to keep that which I have committed unto him again that day."
Herein, as in all other graces, is our Lord Jesus Christ our great example. He resigned his departing spirit into the hands of his Father, to be owned and preserved by him, in its state of separation: "Father, into thy hinds I commend my spirit," <422346>Luke 23:46; as did the Psalmist, his type, in an alike condition, <193105>Psalm 31:5. But the faith of our Lord Jesus Christ herein, -- the object and exercise of it, what he believed and trusted unto in this resignation of his spirit into the hand of God, -- is at large expressed in the 16th Psalm. "I have," said he, "set the Lord always before me: because he is at my right hand, I shall not be moved. Therefore my heart is glad, and my glory rejoiceth; my flesh also shall rest in hope. For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption. Thou wilt show me the path of life; in thy presence is fullness of joy, at thy right hand there are pleasures for evermore." He left his soul in the hand of God, in full assurance that it should suffer no evil in its state of separation, but should be brought again with his body into a blessed resurrection and eternal glory. So Stephen resigned his soul, departing
362
under violence, into the hands of Christ himself. When he died he said, "Lord Jesus, receive my spirit."
This is the last victorious act of faith, wherein its conquest over its last enemy death itself does consist. Herein the soul says in and unto itself, "Thou art now taking leave of time unto eternity; all things about thee are departing as shades, and will immediately disappear. The things which thou art entering into are yet invisible; such as `eye has not seen, nor ear heard, nor will they enter into the heart of man fully to conceive.' Now, therefore, with quietness and confidence give up thyself unto the sovereign power, grace, truth, and faithfulness of God, and thou shalt find assured rest and peace."
But Jesus Christ it is who does immediately receive the souls of them who believe in him. So we see in the instance of Stephen. And what can be a greater encouragement to reign them into his hands, than a daily contemplation of his glory, in his person, his power, his exaltation, his office, and grace? Who that believes in him, that belongs unto him, can fear to commit his departing spirit unto his love, power, and care? Even we also shall hereby in our dying moments see by faith heaven opened, and Jesus standing at the right hand of God ready to receive us. This, added unto the love which all believers have unto the Lord Jesus, which is inflamed by contemplation of his glory, and their desires to be with him where he is, will strengthen and confine our minds in the resignation of our departing souls into his hand.
Secondly, It is required in us, unto the same end, that we be ready and willing to part with the flesh, wherewith we are clothed, with all things that are woeful and desirable thereunto. The alliance, the relation, the friendship, the union that are between the soul and the body, are the greatest, the nearest, the firmest that are or can be among mere created beings. There is nothing like it, -- nothing equal unto it. The union of three persons in the one single divine nature, and the union of two natures in one person of Christ, are infinite, ineffable, and exempted from all comparison. But among created beings, the union of these two essential parts of the same nature in one person is most excellent. Nor is anything equal to it, or like it, found in any other creatures. Those who among them have most of
363
life have either no body, as angels; or no souls but what perish with them, as all brute creatures below.
Angels, being pure, immaterial spirits, have nothing in them, nothing belonging unto their essence, that can die. Beasts have nothing in them that can live when their bodies die. The soul of a beast cannot be preserved in a separate condition, no, not by an act of almighty power; for it is not, and that which is not cannot live. It is nothing but the body itself in an act of its material powers.
Only the nature of man, in all the works of God, is capable of this convulsion. The essential parts of it are separable by death, the one continuing to exist and act its especial powers in a separate state or condition. The powers of the whole entire nature, actin gin soul and body in conjunction, are all scattered and lost by death. But the powers of one essential part of the same nature -- that is, of the soul -- are preserved after death in a more perfect acting and exercise than before. This is peculiar unto human nature, as a mean partaking of heaven and earth, -- of the perfection of angels above, and of the imperfection of the beasts below. Only there is this difference in these things: -- Our participation of the heavenly, spiritual perfections of the angelical nature is for eternity; our participation of the imperfections of the animate creatures here below is but for a season. For God hath designed our bodies unto such a glorious refinement at the resurrection, as that they shall have no more alliance unto that brutish nature which perisheth forever; for we shall be "isj ag> geloi"like unto angels, or equal to them. Our bodies shall no more be capable of those acts and operations which are now common to us with other living creatures here below.
This is the pre-eminence of the nature of man, as the wise man declares. For unto that objection of atheistical Epicureans, "As the one dieth, so dieth the other; yea, they have all one breath: so that a man hath no preeminence above a beast. All go unto one place: all are of the dust, and all turn to the dust again," -- he grants that, as unto their bodies, it is for a season in them we have a present participation of their nature; but, says he, here lies the difference, "Who knows the spirit of a man that goes upward, and the spirit of the beast that goes downward to the earth?" <210321>Ecclesiastes 3:21. Unless we know this, unless we consider the different
364
state of the spirit of men and beasts, we cannot be delivered from this atheism; but the thoughts hereof will set us at liberty from it. They die in like manner, and their bodies go equally to the dust for a season; but the beast hath no spirit, no soul, but what dies with the body and goes to the dust. If they had, their bodies also must be raised again unto a conjunction with them; otherwise, death would produce a new race of creatures unto eternity. But man hath an immortal soul, saith he, a heavenly spirit, which, when the body goes in the dust for a season, ascends to heaven (where the guilt of sin and the curse of the law interpose not), from whence it is there to exist and to act all its native powers in a state of blessedness.
But, as I said, by reason of this peculiar intimate union and relation between the soul and body, there is in the whole nature a fixed aversion from a dissolution. The soul and body are naturally and necessarily unwilling to fall into a state of separation, wherein the one shall cease to be what it was, and the other knows not clearly how it shall subsist. The body claspeth about the soul, and the soul receiveth strange impressions from its embraces; the entire nature, existing in the union of them both, being unalterably averse unto a dissolution.
Wherefore, unless we can overcome this inclination, we can never die comfortably or cheerfully. We would, indeed, rather choose to be "clothed upon, that mortality might be swallowed up of life," that the clothing of glory might come on our whole nature, soul and body, without dissolution. But if this may not be, yet then do believers so conquer this inclination by faith and views of the glory of Christ, as to attain a desire of this dissolution. So the apostle testifies of himself, "I have a desire to depart, and to be with Christ, which is far better" than to abide here, <500123>Philippians 1:23. Saith he, "Th n e]cwn", -- not an ordinary desire, not that which worketh in me now and then; but a constant, habitual inclination, working in vehement acts and desires. And what does he so desire? It is "analusai", -- "to depart," say we, out of this body, from this tabernacle, to leave it for a season. But it is such a departure as consists in the dissolution of the present state of his being, that it should not be what it is. But how is it possible that a man should attain such an inclination unto, such a readiness for, such a vehement desire of, a dissolution? It is from a view by faith of Christ and his glory, whence the
365
soul is satisfied that to be with him is incomparably better than in its present state and condition.
He, therefore, that would die comfortably, must be able to say within himself and to himself, "Die, then, thou frail and sinful flesh: `dust thou art, and unto dust thou shalt return.' I yield thee up unto the righteous doom of the Holy One. Yet herein also I give thee into the hand of the great Refiner, who will hide thee in thy grave, and by thy consumption purify thee from all thy corruption and disposition to evil. And otherwise this will not be. After a long sincere endeavor for the mortification of all sin, I find it will never be absolutely perfect, but by this reduction into the dust. Thou shalt no more be a residence for the least remnant of sin unto eternity, nor any clog unto my soul in its acting on God. Rest therefore in hope; for God, in his appointed season, when he shall have a desire unto the work of his hands, will call unto thee, and thou shalt answer him out of the dust. Then shall he, by an act of big almighty power, not only restore thee unto thy pristine glory, as at the first creation, when thou wast the pure workmanship of his hands, but enrich and adorn thee with inconceivable privileges and advantages. Be not, then, afraid; away with all reluctance. Go into the dust, -- rest in hope; `for thou shalt stand in thy lot at the end of the days.'"
That which will enable us hereunto, in an eminent manner, is that view and consideration of the glory of Christ which is the object of the ensuing Meditation. For He who is now possessed of all that glory underwent this dissolution of nature as truly and really as ever we shall do.
Thirdly, There is required hereunto a readiness to comply with the times and seasons wherein God would have us depart and leave this world. Many think they shall be willing to die when their time is come; but they have many reasons, as they suppose, to desire that it may not yet be, -- which, for the most part, arise merely from fear and aversion of death. Some desire to live that they may see more of that glorious world of God for his church, which they believe he will accomplish. So Moses prayed that he might not die in the wilderness, but go over Jordan, and see the good land, and that goodly mountain and Lebanon, the seat of the church, and of the worship of God; which yet God thought meet to deny unto him. And this denial of the request of Moses, made on the highest
366
consideration possible, is instructive unto all in the like case. Others may judge themselves to have some work to do in the world, wherein they suppose that the glory of God and the good of the church are concerned; and therefore would be spared for a season. Paul knew not clearly whether it were not best for him to abide a while longer in the flesh on this account; and David often deprecates the present season of death because of the work which he had to do for God in the world. Others rise no higher than their own private interests or concerns with respect unto their persons, their families, their relations, and goods in this world. They would see these things in a better or more settled condition before they die, and then they shall be most willing so to do. But it is the love of life that lies at the bottom of all these desires in men; which of itself will never forsake them. But no man can die cheerfully or comfortably who lives not in a constant resignation of the time and season of his death unto the will of God, as well as himself with respect unto death itself. Our times are in his hand, at his sovereign disposal; and his will in all things must be complied withal. Without this resolution, without this resignation, no man can enjoy the least solid peace in this world.
Fourthly, As the times and seasons, so the ways and means of the approaches of death have especial trials; which, unless we are prepared for them, will keep us under bondage, with the fear of death itself. Long, wasting, wearing consumption, burning fevers, strong pains of the stone, or the lice from within; or sword, fire, tortures, with shame and reproach from without, may be in the way of the access of death unto us. Some who have been wholly freed from all fears of death, as a dissolution of nature, who have looked on it as amiable and desirable in itself, have yet had great exercise in their minds about these ways of its approach: they have earnestly desired that this peculiar bitterness of the cup might be taken away. To get above all perplexities on the account of these things, is part of our wisdom in dying daily. And we are to have always in a readiness those graces and duties which are necessary thereunto. Such are a constant resignation of ourselves, in all events, unto the sovereign will, pleasure, and disposal of God. "May he not do what he will with his own?" Is it not right and meet it should be so? Is not his will in all things infinitely holy, wise, just, and good? Does he not know what is best for us, and what conduceth most unto his own glory? Does not he alone do so? So is it to
367
live in the exercise of faith, that if God calls us unto any of those things which are peculiarly dreadful unto our natures, he will give us such supplies of spirited strength and patience as shall enable us to undergo them, if not with ease and joy, yet with peace and quietness beyond our expectation. Multitudes have had experience that those things which, at a distance, have had an aspect of overwhelming dread, have been far from unsupportable in their approach, when strength has been received from above to encounter with them. And, moreover, it is in this case required that we be frequent and steady in comparing these things with those which are eternal both as unto the misery which we are freed from and that blessedness which is prepared for us. But I shall proceed no farther with these particulars.
There is none of all the things we have insisted on -- neither the resignation of a departing soul into the hand of God, nor a willingness to lay down this flesh in the dust, nor a readiness to comply with the will of God, as to the times and sons, or the way and manner of the approach of death -- that can be attained unto, without a prospect of that glory that shall give us a new state far more excellent than what we here leave or depart from. This we cannot have, whatever we pretend, unless we have some present views of the glory of Christ. An apprehension of the future manifestation of it in heaven will not relieve us, if here we know not what it is, and wherein it does consist, -- if we have not some previous discovery of it in this life. This is that which will make all things easy and pleasant unto us, even death itself, as it is a means to bring us unto its full enjoyment.
Other great and glorious advantages, which may be obtained in the diligent discharge of the duty here proposed, might be insisted on, but that the things themselves discoursed of will evidently discover and direct us unto the spring and reasons of them; besides, weakness, weariness, and the near approaches of death do call me off from any farther labor in this kind.
368
CHAPTER 1.
THE EXPLICATION OF THE TEXT.
Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me: for thou lovedst me before the foundation of the world. (<431724>John 17:24)
The high priest under the law, when he was to enter into the holy place on the solemn day of atonement, was to take both his hands full of sweet incense from the golden table of incense, to carry along with him in his entrance. He had also a censer filled with fire, that was taken from the altar of burnt-offerings, where atonement was made for sin with blood. Upon his actual entrance through the veil, he put the incense on the fire in the censer until the cloud of its smoke covered the ark, and the mercy seat. See <031612>Leviticus 16:12,13. And the end hereof was to present unto God, in the behalf of the people, a sweet-smelling savor from the sacrifice of propitiation. See the declaration of these things in our exposition of Hebrews 9.
In answer unto this mystical type, the great High Priest of the church, our Lord Jesus Christ, being to enter into the "holy place not made with hands," did, by the glorious prayer recorded in this chapter, influenced from the blood of his sacrifice, fill the heavens above, the glorious place of God's residence, with a cloud of incense, or the sweet perfume of his blessed intercession, typed by the incense offered by the high priest of old. By the same eternal fire wherewith he offered himself a bloody sacrifice to make atonement for sin, he kindled in his most holy soul those desires for the application of all its benefits unto his church which are here expressed, and wherein his intercession does consist.
It is only one passage in the verse above named that at present I design an inquiry into. And this is the subject-matter of what the Lord Christ here desires in the behalf of those given him by the Father, -- namely, THAT THEY M AY BEHOLD HIS GLORY.
369
It is evident that in this prayer the Lord Christ has respect unto his own glory and the manifestation of it, which he had in the entrance asked of the Father, verses 4, 5. But in this place he has not so much respect unto it as his own, as unto the advantage, benefit, satisfaction, and blessedness of his disciples, in the beholding of it. For these things were the end of all that mediatory glory which was given unto him. So Joseph charged his brethren, when he had revealed himself unto them, that they should tell his father of all his "glory in Egypt," <014513>Genesis 45:13. This he did, not for an ostentation of his own glory, but for the satisfaction which he knew his father would take in the knowledge of it. And such a manifestation of his glory unto his disciples does the Lord Christ here desire, as might fill them with blessed satisfaction for evermore.
This alone, which is here prayed for, will give them such satisfaction, and nothing else. The hearts of believers are like the needle touched by the loadstone, which cannot rest until it comes to the point whereunto, by the secret virtue of it, it is directed. For being once touched by the love of Christ, receiving therein an impression of secret ineffable virtue, they will ever be in motion, and restless, until they come unto him, and behold his glory. That soul which can be satisfied without it, -- that cannot be eternally satisfied with it, -- is not partaker of the efficacy of his intercession.
I shall lay the foundation of the ensuing Meditations in this one assertion, -- namely, That one of the greatest privileges and advancements of believers, both in this world and unto eternity, consists in their BEHOLDING THE GLORY OF CHRIST. This, therefore, He desires for them in this solemn intercession, as the complement of all his other requests in their behalf; -- "That they may behold my glory," -- "Hina teooroosi", -- that they may see, view, behold, or contemplate on my glory. The reasons why I assign not this glorious privilege only unto the heavenly state, which is principally respected in this place, but apply it unto the state of believers in this world also, with their duties and privileges therein, shall be immediately declared.
All unbelievers do in their heart call Christ "Ichabod," -- "Where is the glory?" They see neither "form nor comeliness in him," that he should be desired. They look on him as Michal, Saul's daughter, did on David
370
"dancing before the ark," when she despised him in her heart. They do not, indeed (many of them), "call Jesus anathema," but cry, "Hail, Master!" and then crucify him.
Hence have we so many cursed opinions advanced in derogation unto his glory, -- some of them really destructive of all that is truly so; yea, denying the "only Lord that bought us," and substituting a false Christ in his room. And others there are who express their slight thoughts of him and his glory by bold, irreverent inquiries, of what use his Person is in our religion; as though there were anything in our religion that has either reality, substance, or truth, but by virtue of its relation thereunto. And, by their answers, they bring their own inquiries yet nearer unto the borders of blasphemy.
Never was there an age since the name of Christians was known upon the earth, wherein there was such a direct opposition made unto the Person and glory of Christ, as there is in that wherein we live. There were, indeed, in the first times of the church, sums of proud, doting, brain-sick persons, who vented many foolish imaginations about him, which issued at length in Arianism, in whose ruins they were buried. The gates of hell in them prevailed not against the rock on which the church is built. But as it was said of Caesar, "Solus accesit sobrius, ad perdendam rempublicam", -- "He alone went soberly about the destruction of the commonwealth;" so we now have great numbers who oppose the Person and glory of Christ, under a pretense of sobriety of reason, as they vainly plead. Yea, the disbelief of the mysteries of the Trinity, and the incarnation of the Son of God, -- the sole foundation of Christian religion, -- is so diffused in the world, as that it has almost devoured the power and vitals of it. And not a few, who dare not yet express their minds, do give broad intimations of their intentions and good-will towards him, in making them the object of their scorn and reproach who desire to know nothing but him, and him crucified.
God, in his appointed time, will effectually vindicate his honor and glory from the vain attempts of men of corrupt minds against them.
In the meantime, it is the duty of all those who "love the Lord Jesus in sincerity," to give testimony in a peculiar manner unto his divine Person
371
and glory, according unto their several capacities, because of the opposition that is made against them.
I have thought myself on many accounts obliged to cast my mite into this treasury. and I have chosen so to do, not in a way of controversy (which formerly I have engaged in), but so as, together with the vindication of the truth, to promote the strengthening of the faith of true believers, their edification in the knowledge of it; and to express the experience which they have, or may have, of the power and reality of these things
That which at present I design to demonstrate is, that the beholding of the glory of Christ is one of the greatest privileges and advancements that believers are capable of in this world, or that which is to come. It is that whereby they are first gradually conformed unto it, and then fixed in the eternal enjoyment of it. For here in this life, beholding his glory, they are changed or transformed into the likeness of it, 2<470318> Corinthians 3:18; and hereafter they shall be "for ever like unto him," because they "shall see him as he is," 1<620301> John 3:1, 2. Hereon do our present comforts and future blessedness depend. This is the life and reward of our souls. "He that has seen him has seen the Father also," <431409>John 14:9. For we discern the "light of the knowledge of the glory of God only in the face of Jesus Christ," 2<470406> Corinthians 4:6.
There are, therefore, two ways or degrees of beholding the glory of Christ, which are constantly distinguished in the Scripture. The one is by faith, in this world, -- which is "the evidence of things not seen;" the other is by sight, or immediate vision in eternity, 2<470507> Corinthians 5:7, "We walk by faith, and not by sight." We do so whilst we are in this world, "whilst we are present in the body, and absent from the Lord," verse 8. But we shall live and walk by sight hereafter. And it is the Lord Christ and his glory which are the immediate object both of this faith and sight. For we here "behold him darkly in a glass" (that is by faith); "but we shall see him face to face" (by immediate vision).
"Now we know him in part, but then we shall know him as we are known," 1<461312> Corinthians 13:12.
What is the difference between these two ways of beholding the glory of Christ shall be afterward declared.
372
It is the second way -- namely, by vision in the light of glory -- that is principally included in that prayer of our blessed Savior, that his disciples may be where he is, to behold his glory. But I shall not confine my inquiry thereunto; nor does our Lord Jesus exclude from his desire that sight of his glory which we have by faith in this world, but prays for the perfection of it in heaven. It is therefore the first way that, in the first place, I shall insist upon; and that for the reasons ensuing: -
1. No man shall ever behold the glory of Christ by sight hereafter, who does not in some measure behold it by faith here in this world. Grace is a necessary preparation for glory, and faith for sight. Where the subject (the soul) is not previously seasoned with grace and faith, it is not capable of glory or vision. Nay, persons not disposed hereby unto it cannot desire it, whatever they pretend; they only deceive their own souls in supposing that so they do. Most men will say with confidence, living and dying, that they desire to be with Christ, and to behold his glory; but they can give no reason why they should desire any such thing, -- only they think it somewhat that is better than to be in that evil condition which otherwise they must be cast into for ever, when they can be here no more. If a man pretend himself to be enamoured on, or greatly to desire, what he never saw, nor was ever represented unto him, he does but dote on his own imaginations. And the pretended desires of many to behold the glory of Christ in heaven, who have no view of it by faith whilst they are here in this world, are nothing but self-deceiving imaginations.
So do the Papists delude themselves. Their carnal affections are excited by their outward senses to delight in images of Christ, -- in his sufferings, his resurrection, and glory above. Hereon they satisfy themselves that they behold the glory of Christ himself and that with love and great delight. But whereas there is not the least true representation made of the Lord Christ or his glory in these things, -- that being confined absolutely unto the gospel alone, and this way of attempting it being laid under a severe interdict, -- they do but sport themselves with their own deceivings.
The apostle tells us concerning himself and other believers, when the Lord Christ was present and conversed with them in the days of his flesh, that they
373
"saw his glory, the glory as of the only-begotten of the Father, full of grace and truth," <430114>John 1:14.
And we may inquire, what was this glory of Christ which they so saw, and by what means they obtained a prospect of it. For, --
1. It was not the glory of his outward condition, as we behold the glory and grandeur of the kings and potentates of the earth; for he made himself of no reputation, but being in the form of a servant, he walked in the condition of a man of low degree. The secular grandeur of his pretended Vicar makes no representation of that glory of his which his disciples saw. He kept no court, nor house of entertainment, nor (though he made all things) had of his own where to lay his head. Nor, --
2. Was it with respect to the outward form of the flesh which he was made, wherein he took our nature on him, as we see the glory of a comely or beautiful person; -- for he had therein neither form nor comeliness that he should be desired,
"his visage was so marred more than any man, and his form more than the sons of men," <235214>Isaiah 52:14; 53:2, 3.
All things appeared in him as became "a man of sorrows." Nor, --
3. Was it absolutely the eternal essential glory of his divine nature that is intended; for this no man can see in this world. What we shall attain in a view thereof hereafter we know not. But, --
4. It was his glory, as he was "full of grace and truth." They saw the glory of his person and his office in the administration of grace and truth. And how or by what means did they see this glory of Christ? It was by faith, and no otherwise; for this privilege was granted unto them only who "received him," and believed on his name, <430112>John 1:12. This was that glory which the Baptist saw, when, upon his coming unto him he said unto all that were presents "Behold the Lamb of God, which taketh away the sin of the world!" verses 29-33.
Wherefore let no man deceive himself; he that has no sight of the glory of Christ here, shall never have any of it hereafter unto his advantage. It is not, therefore, unto edification to discourse of beholding the glory of
374
Christ in heaven by vision, until we go through a trial whether we see anything of it in this world by faith or no.
2. The beholding of Christ in glory is that which in itself is too high, illustrious, and marvellous for us in our present condition. It has a splendor and glory too great for our present spiritual visible faculty; as the direct, immediate sight of the sun darkens our sight, and does not relieve or strengthen it at all. Wherefore we have no way to take into our minds any true spiritual apprehensions of the nature of immediate vision, or what it is to see the glory of Christ in heaven, but by that view which we have by faith in this life of the same glory. Whatever otherwise falls into our minds is but conjecture and imagination; such as are the contemplations of most about heavenly things.
I have seen and read somewhat of the writings of learned men concerning the state of future glory; some of them are filled with excellent notions of truth, and elegance of speech, whereby they cannot but much affect the minds of them who duly consider what they say. But I know not well whence it comes to pass, many complain that, in reading of such discourses, they are like a man who "beholds his natural face in a glass, and immediately forgets what manner of man he was;" as one of old complained to the same purpose upon his perusal of Plato's contemplations about the immortality of the soul. The things spoken do not abide nor incorporate with our minds. They please and refresh for a little while, like a shower of rain in a dry season, that soaketh not unto the roots of things; the power of them does not enter into us. Is it not all from hence, that their notions of future things are not educed out of the experience which we have of the beginnings of them in this world? Without which they can make no permanent abode in our minds, nor continue any influence upon our affections. Yea, the soul is disturbed, not edified, in all contemplations of future glory, when things are proposed unto it whereof in this life it has neither foretaste, sense, experience, nor evidence. No man ought to look for anything in heaven, but what one way or other he has some experience of in this life. If men were fully persuaded hereof, they would be, it may be, more in the exercise of faith and love about heavenly things than for the most part they are. At present they know not what they enjoy, and they look for they know not what.
375
Hence is it that men, utterly strangers unto all experience of the beginning of glory in themselves as an effect of faith, have filled their divine worship with images, pictures, and music, to represent unto themselves somewhat of that glory which they fancy to be above. For into that which is truly so, they have no prospect, or can have; because they have no experience of its power in themselves, nor do they taste of its goodness by any of its firstfruits in their own minds. Wherefore by that view alone, and not otherwise, which we have of the glory of Christ by faith here in this world, we may attain such blessed conceptions of our beholding his glory above by immediate vision, as shall draw out our hearts unto the admiration of it and desires of its full enjoyment.
3. Herein, then, our present edification is principally concerned; for in this present beholding of she glory of Christ, the life and power of faith are most eminently acted. And from this exercise of faith does love unto Christ principally, if not solely, arise and spring. If, therefore, we desire to have faith in its vigor or love in its power, giving rest, complacency, and satisfaction unto our own souls, we are to seek for them in the diligent discharge of this duty; -- elsewhere they will not be found. Herein would I live; -- herein would I die; -- hereon would I dwell in my thoughts and affections, to the withering and consumption of all the painted beauties of this world, unto the crucifying all things here below, until they become unto me a dead and deformed thing, no way meet for affectionate embraces.
For these and the like reasons I shall first inquire into our beholding of the glory of Christ in this world by faith; and therein endeavor to lead the souls of them that believe into the more retired walks of faith, love, and holy meditation, "whereby the King is held in the galleries," <220705>Song of Solomon 7:5.
But because there is no benefit in, nor advantage by, the contemplation of this sacred truth, but what consists in an improvement of the practice of the duty declared in it, -- namely, the constant beholding of the glory of Christ by faith, -- I shalt for the promotion of it, premise some few advantages which we may have thereby.
1. We shall hereby be made fit and meet for heaven. Every man is not so who desires it, and hopes for it; for some are not only unworthy of it, and
376
excluded from it, by reason of sin, but they are unmet for it, and incapable of any advantage by it. All men, indeed, think themselves fit enough for glory (what should hinder them?) if they could attain it; but it is because they know not what it is. Men shall not be clothed with glory, as it were, whether they will or no. It is to be received in that exercise of the faculties of their souls which such persons have no ability for. Music has no pleasure in it unto them that cannot hear; nor the most beautiful colors, unto them that cannot see. It would be no benefit unto a fish, to take him from the bottom of the ocean, filled with cold and darkness, and to place him under the beams of the sun; for he is no way meet to receive any refreshment thereby. Heaven itself would not be more advantageous unto persons not renewed by the Spirit of grace in this life.
Hence the apostle gives "thanks unto the Father, who has made us meet to be partakers of the inheritance of the saints in light," Col 1:12. Indeed, the beginning here, and the fullness of glory hereafter, are communicated unto believers, by an almighty act of the will and grace of God. But yet he has ordained ways, and meant, whereby they may be made meet receptive subjects of the glory so to be communicated unto them. That this way and means is by the beholding of the glory of Christ by faith shall be fully declared in our progress. This, therefore, should excite us unto this duty; for all our present glory consists, in our preparation for future glory.
2. No man can by faith take a real view of this glory, but virtue will proceed from it in a transforming power to change him "into the same image," 2<470318> Corinthians 3:18. How this is done, and how we become like unto artist by beholding his glory, shall be fully declared in our progress
3. The constant contemplation of the glory of Christ will give rest, satisfaction, and complacency unto the souls of them who are exercised therein. Our minds are apt to be filled with a multitude of perplexed thoughts; -- fears, cares, dangers, distresses, passions, and lusts, do make various impressions on the minds of men, filling them with disorder, darkness, and confusion. But where the soul is fixed in its thoughts and contemplations on this glorious object, it will be brought into and kept in a holy, serene, spiritual frame. For "to be spiritually-minded is life and peace." And this it does by taking off our hearts from all undue regard unto all things below, in comparison of the great worth, beauty, and glory of
377
what we are conversant withal. See <500307>Philippians 3:7-11. A defect herein makes many of us strangers unto a heavenly life, and to live beneath the spiritual refreshments and satisfactions that the gospel does tender unto us.
4. The sight of the glory of Christ is the spring and cause of our everlasting blessedness. "We shall ever be with the Lord," 1<520417> Thessalonians 4:17, or "be with Christ, which is best of all, <500123>Philippians 1:23. For there shall we "behold his glory," <431724>John 17:24; and by "seeing him as he is, we shall be made like him," 1<620302> John 3:2; -- which is our everlasting blessedness.
The enjoyment of God by sight is commonly called the BEATIFICAL VISION; and it is the sole fountain of all the actings of our souls in the state of blessedness: which the old philosophers knew nothing of; neither do we know distinctly what they are, or what is this sight of God. Howbeit, this we know, that God in his immense essence is invisible unto our corporeal eyes, and will be so to eternity; as also incomprehensible unto our minds. For nothing can perfectly comprehend that which is infinite, but what is itself infinite. Wherefore the blessed and blessing sight which we shall have of God will be always "in the face of Jesus Christ." Therein will that manifestation of the glory of God, in his infinite perfections, and all their blessed operations, so shine into our souls, as shall immediately fill us with peace, rest, and glory.
These things we here admire, but cannot comprehend. We know not well what we say when we speak of them: yet is there in true believers a foresight and foretaste of this glorious condition. There enters sometimes, by the Word and Spirit, into their hearts such a sense of the untreated glory of God, shining forth in Christ, as affects and satiates their souls with ineffable joy. Hence ariseth that "peace of God which passeth all understanding," keeping "our hearts and minds through Jesus Christ," <500407>Philippians 4:7. "Christ," in believers, "The hope of glory," gives them to taste of the first- fruits of it; yea, sometimes to bathe their souls in the fountain of life, and to drink of the rivers of pleasure that are at his right hand. Where any are utterly unacquainted with these things, they are carnal, yes, blind, and see nothing afar off. These enjoyments, indeed, are rare, and for the most part of short continuance. "Rara hora, brevis mora." But it is from our own sloth and darkness that we do not enjoy more visits
378
of this grace, and that the dawnings of glory do not more shine on our souls. Such things as these may excite us to diligence in the duty proposed unto us.
And I shall inquire, --
1. What is that glory of Christ which we do or may behold by faith?
2. How do we behold it?
3. Wherein our doing so differs from immediate vision in heaven? And in the whole we shall endeavor an answer unto the inquiry made unto the spouse, by the daughters of Jerusalem, <220509>Song of Solomon 5:9, "What is thy beloved more than another beloved, O thou fairest among women? What is thy beloved more than another beloved, that thou dost so charge us?"
379
CHAPTER 2.
THE GLORY OF THE PERSON OF CHRIST, AS THE ONLY REPRESENTATIVE OF GOD UNTO THE CHURCH.
The glory of Christ is the glory of the person of Christ So he calls it "Thn< dox> an thn< ejmhJohn 17:24, "That glory which is mine," which belongeth to me, unto my person.
The person of Christ may be considered two ways: -- 1. Absolutely in itself. 2. In the susception and discharge of his office, with what ensued thereon. His glory on these distinct accounts is distinct and different; but all equally his own. How in both respects we may behold it by faith, is that which we inquire into.
The first thing wherein we may behold the glory of the person of Christ, God and man, which was given him of his Father, consists in the representation of the nature of God, and of the divine person of the Father, unto the church in him; for we behold "the glory of God in the face of Jesus Christ," 2<470406> Corinthians 4:6. Otherwise we know it not, we see it not, we see nothing of it; that is the way of seeing and knowing God, declared in the Scripture as our duty and blessedness. The glory of God comprehends both the holy properties of his nature and the counsels of his will; and "the light of the knowledge" of these things we have only "in the face" or person "of Jesus Christ." Whatever obscure, imperfect notions we may have of them other ways, we cannot have "fwtismon< thv~ gnws> ewv thv~ dox> hv tou~ Qeou~", "the light of the" illuminating, irradiating "knowledge of the glory of God," which may enlighten our minds and sanctify your hearts, but only "enj proswp> w|", "in the face" or person "of Jesus Christ:" for he is "the image of God," 2<470404> Corinthians 4:4; "the brightness of the Father's glory, and the express image of his person," <580103>Hebrews 1:3; "the image of the invisible God," <510115>Colossians 1:15. I do here only mention these things because I have handled them at large in my discourse of the "Mystery of Godliness," or the Person of Christ; whereunto I refer the readers for their full declaration and vindication. Herein is he glorious, in that he is the great representative of the nature of God and his will unto us; which without him would have been eternally
380
hid from us, or been invisible unto us, -- we should never have seen God at any time, here nor hereafter, <430118>John 1:18.
In his divine person absolutely considered, he is the essential image of God, even the Father. He is in the Father, and the Father in him, in the unity of the same divine essence, <431410>John 14:10. Now he is with the Father, <430101>John 1:1, in the distinction of his person, so is he his essential image, <510115>Colossians 1:15; <580103>Hebrews 1:3. In his incarnation he becomes the representative image of God unto the church, 2<470406> Corinthians 4:6; without whom our understandings can make no such approach unto the divine excellencies but that God continues to be unto us what he is in himself, -- the "visible God." In the face of Jesus Christ we see his glory.
This is the original glory of Christ, given him by his Father, and which by faith we may behold. He, and he alone, declares, represents, and makes known, unto angels and men, the essential glory of the invisible God, his attributes and his will; without which, a perpetual comparative darkness would have been the whole creation, especially that part of it here below.
This is the foundation of our religion, the Rock whereon the church is built, the ground of all our hopes of salvation, of life and immortality: all is resolved into this, -- namely, the representation that is made of the nature and will of God in the person and office of Christ. If this fail us, we are lost for ever; if this Rock stand firm, the church is safe here, and shall be triumphant hereafter.
Herein, then, is the Lord Christ exceedingly glorious. Those who cannot behold this glory of his by faith, -- namely, as he is the great divine ordinance to represent God unto us, -- they know him not. In their worship of him, they worship but an image of their own devising.
Yea, in the ignorance and neglect hereof consists the formal nature of unbelief, even that which is inevitably ruinous unto the souls of men. He that discerns not the representation of the glory of God in the person of Christ unto the souls of men, is an unbeliever. Such was the state of the unbelieving Jews and gentiles of old; they did not, they would not, they could not, behold the glory of God in him, nor how he did represent him. That this was both the cause and the formal nature of their unbelief, the apostle declares at large, 1<460121> Corinthians 1:21-25. Not to see the wisdom
381
of God, and the power of God, and consequently all the other holy properties of his nature, in Christ, is to be an unbeliever.
The essence of faith consists in a due ascription of glory to God, <450420>Romans 4:20. This we cannot attain unto without the manifestation of those divine excellencies unto us wherein he is glorious. This is done in Christ alone, so as that we may glorify God in a saving and acceptable manner. He who discerns not the glory of divine wisdom, power, goodness, love, and grace, in the person and office of Christ, with the way of the salvation of sinners by him, is an unbeliever.
Hence the great design of the devil, in the beginning of the preaching of the gospel, was to blind the eyes of men, and fill their minds with prejudices, that they might not behold this glory of his; so the apostle gives an account of his success in this design, 2<470403> Corinthians 4:3, 4, "If our gospel be hid, it is hid unto them that are lost: in whom the god of this world has blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them." By various ways and methods of deceit, to secure the reputation he had got of being "god of this world," by pretences and appearances of supernatural power and wisdom, he labored to blind the eyes of men with prejudices against that glorious light of the gospel which proposed the Lord Christ as the only image of God. This blindness, this darkness is cured in them that believe, by the mighty power of God; for God, who commanded the light to shine out of darkness, has irradiated our hearts with the knowledge of the glory of God in the face of Jesus Christ, verse 6, -- wherein true saving faith does consist. Under this darkness perished the unbelieving world of Jews and Gentiles: and such is the present condition of all by whom the divine person of Christ is denied; for no mere creature can ever make a perfect representation of God unto us. But we must a little farther inquire into this mystery.
I. Since men fell from God by sin, it is no small part of their misery and
punishment, that they are covered with thick darkness and ignorance of the nature of God. They know him not, they have not seen him at any time. Hence is that promise to the church in Christ, <236002>Isaiah 60:2,
382
"For, behold, the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and his glory shall be seen upon thee."
The ancient philosophers made great inquiries into, and obtained many notions of, the Divine Being -- its existence and excellencies. And these notions they adorned with great elegance of speech, to allure others unto the admiration of them. Hereon they boasted themselves to be the only wise men in the world, <450122>Romans 1:22, "fas> kontev ein= ai sofoi"< , -- they boasted that they were the wise. But we must abide in the judgement of the apostle concerning them in their inquiries; he assures us that the world in its wisdom -- that is, these wise men in it by their wisdom -- knew not God, 1<460121> Corinthians 1:21. And he calls the authors of their best notions, Atheists, or men "without God in the world," <490212>Ephesians 2:12. For, -
1. They had no certain guide, rule, nor light, which, being attended unto, might lead them infallibly into the knowledge of the divine nature. All they had of this kind was their own "logismoi"< , their reasonings or imaginations; whereby they commenced "suzhthtai< tou~ aij wn~ ov tout> ou", "the great disputes of the world;" but in them they "waxed vain, and their foolish heart was darkened," <450121>Romans 1:21. They did at best but endeavor "yhlafan|~ ", "to feel after God," as men do in the dark after what they cannot clearly discern, <441727>Acts 17:27. Among other, Cicero's book, "De Nature Decorum," gives us an exact account of the intention of the apostle in that expression. And it is at this day not want of wit, but hatred of the mysteries of our religion, which makes so many prone to forego all supernatural revelation, and to retake themselves unto a religion declared, as they suppose, by reason and the light of nature; -- like bats and owls, who, being not able to bear the light of the sun, retake themselves unto the twilight, to the dawnings of light and darkness.
2. Whatever they did attain, as unto rational notions about things invisible and incomprehensible, yet could they never deliver themselves from such principles and practices in idolatry and all manner of flagitious sins, as that they could be of any benefit unto them. This is so effectually demonstrated by the apostle in the 1st chapter of the Epistle to the Romans, as that we need not to insist upon it.
383
Men may talk what they please of a light within them, or of the power of reason to conduct them unto that knowledge of God whereby they may live unto him; but if they had nothing else, if they did not boast themselves of that light which has its foundation and original in divine revelation alone, they would not excel them who, in the best management of their own seasonings, "knew not God," but waxed vain in their imaginations
With respect unto this universal darkness, -- that is, ignorance of God, with horrid confusion accompany it in the minds of men, -- Christ is called, and is, the "light of men," the "light of the world;" because in and by him alone this darkness is dispelled, as he is the "Sun of Righteousness"
II. This darkness in the minds of men, this ignorance of God, his nature
and his will, was the original of all evil unto the world, and yet continues so to be. For, -
1. Hereon did Satan erect his kingdom and throne, obtaining in his design until he bare himself as "the god of this world," and was so esteemed by the most. He exalted himself by virtue of this darkness (as he is the "prince of darkness") into the place and room of God, as the object of the religious worship of men. For the things which the Gentiles sacrificed they sacrificed unto devils, and not to God, 1<461020> Corinthians 10:20; <031707>Leviticus 17:7; <053217>Deuteronomy 32:17; <19A637>Psalm 106:37; <480408>Galatians 4:8. This is the territory of Satan; yea, the power and scepter of his kingdom in the minds of the "children of disobedience." Hereby he maintains his dominion unto this day in many and great nations, and with individual persons innumerable.
2. This is the spring of all wickedness and confusion among men themselves. Hence arose that flood of abominations in the old world, which God took away with a flood of desolation: hence were the sins of Sodom and Gomorrah, which he revenged with "fire from heaven." In brief; all the rage, blood, confusion, desolations, cruelties, oppressions, villainies, which the world has been and is filled withal, whereby the souls of men have been and are flooded into eternal destruction, have all arisen from this corrupt fountain of the ignorance of God.
384
3. Of such as those described we are the posterity and offspring. Our forefathers in this nation were given up unto as brutish a service of the devil as any nation under the sun. It is therefore an effect of infinite mercy, that the day has dawned on us, poor Gentiles, and that the "day spring from on high has visited us" See the glory of this grace expressed, <490305>Ephesians 3:5-10. God might have left us to perish in the blindness and ignorance of our forefathers; but of his own accord, and by his own powerful grace alone, he has "translated us out of darkness into his marvellous light." But, alas! the horrible ingratitude of men for the glorious light of the gospel, and the abuse of it, will issue in a sore revenge.
God was known under the Old Testament by the revelation of his Word, and the institution of his worship. This was the glory and privilege of Israel, as the Psalmist declares, <19E719>Psalm 147:19, 20,
"He showeth his word unto Jacob, his statutes and his judgements unto Israel. He has not dealt so with any nation."
The church then knew him; yet so as that they had an apprehension that he dwelt in "thick darkness," where they could not have any clear views of him, Exodus 21; <050522>Deuteronomy 5:22; 1<110812> Kings 8:12; 2<140601> Chronicles 6:1. And the reason why God so represented himself in darkness unto them, was, to instruct them in their imperfect state, wherein they could not comprehend that glory which should afterward be revealed. For as he is now made known in Christ, we see that "he is light, and in him there is no darkness at all."
4. Hitherto darkness in general covered the earth, and gross darkness the people, as unto the knowledge of God; only there was a twilight in the church. The day did not yet dawn, the "shadows did not flee away," nor the "day-star shine" in the hearts of men. But when the "Sun of Righteousness" did arise in his strength and beauty, when the Son of God "appeared in the flesh," and in the discharge of his office, -- God himself, as unto his being, and manner of existence in three distinct persons, with all the glorious properties of the divine nature, was illustriously manifested unto them that did believe; and the light of the knowledge of them dispelled all the shadows that were in the church, and shone into the darkness which was in the world, so as that none continued ignorant of
385
God but those who would not see. See <430105>John 1:5, 14, 17, 18; 2<470403> Corinthians 4:3, 4.
Herein is the Lord Christ glorious. And this is that which I shall now speak unto, -- namely, how we may behold the glory of Christ in the representation and revelation that is made of God and his glory, in his person and office, unto all that do believe. For it is not so much the declaration of the nature of the things themselves, wherein the glory of Christ does consist, as our way and duty in the beholding of them, which at present is designed.
He calls unto us, saying, "Behold me, -- look unto me, -- and be saved," <234522>Isaiah 45:22. What is it that we see in Christ? what do we behold in him? He asketh that question concerning his church, "What will ye see in the Shulamite?" Whereto he answers, "As it were the company of two armies" <220613>Song of Solomon 6:13; or the two churches of the Old and New Testament, in order and beauty. We may inquire, What shall we, what do we see in him? Do we see him as "the image of the invisible God," representing him, his nature, properties, and will unto us? Do we see him as the "character," the "express image of the person of the Father," so that we have no need of Philips request, "Lords show us the Father?" because having seen him, we have seen the Father also, <431409>John 14:9.
This is our first saving view of Christ, the first instance of our beholding his glory by faith. So to see him as to see God in him, is to behold his glory; for herein he is eternally glorious. And this is that glory whose view we ought to long for and labor after. And if we see it not, we are yet in darkness; yea, though we say we see, we are blind like others. So David longed and prayed for it, when yet he could behold it only in types and shadows, <196301>Psalm 63:1, 2,
"O God, thou art my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee; -- to see thy power and thy glory, so as I have seen thee in the sanctuary."
For there was in the sanctuary an obscure representation of the glory of God in Christ. How much more should we prize that view of it which we may have with open face, though yet "as in a glass!" 2<470318> Corinthians 3:18.
386
Moses, when he had seen the works of God, which were great and marvellous, yet found not himself satisfied therewith; wherefore, after all, he prays that God "would show him his glory", <023318>Exodus 33:18. He knew that the ultimate rest, blessedness, and satisfaction of the soul, is not in seeing the works of God, but the glory of God himself. Therefore did he desire some immediate dawnings of it upon him in this world: "I beseech thee, show me thy glory." And if we have right apprehensions of the future state of blessedness, we cannot but have the same desire of seeing more of his glory in this life. But the question is, How we may attain it? If we are left unto ourselves in this inquiry, if we have no other way for it but the immediate rising of our thoughts on the immensity of the divine nature, we must come every one to the conclusion that Augur makes on the like consideration, "Surely I am more brutish than any man, and have not the understanding of a man. I neither learned wisdom, nor have the knowledge of the holy. Who has ascended up into heaven, or descended? who has gathered the wind in his fists? who has bound the waters in a garment? who has established all the ends of the earth? what is his name, and what is his son's name, if thou canst tell?" <203002>Proverbs 30:2-4.
It is in Christ alone that we may have a clear, distinct view of the glory of God and his excellencies. For him, and him alone, has he appointed the representative of himself unto us; and we shall take an account hereof in one or two especial instances. See <430118>John 1:18, 14:7-10; 2<470406> Corinthians 4:6; <510115>Colossians 1:15; <490304>Ephesians 3:4-10; <580103>Hebrews 1:3.
1. Infinite wisdom is one of the most glorious properties of the divine nature; it is that which is directive of all the external works of God, wherein the glory of all the other excellencies of God is manifested: wherefore the manifestation of the whole glory of God proceeds originally from infinite wisdom. But, as Job speaks, "Where shall [this] wisdom be found; and what is the place of understanding? chap. <182812>28:12. "Can we by searching find out God? can we find out the Almighty unto perfection?" chap. <181107>11:7. As it is in itself an essential, eternal property of the divine nature, we can have no comprehension of it, -- we can but adore it in that infinite distance wherein we stand from God; but in its operations and effects it may be discerned, for they are designed of God for its manifestation. Among these, the most excellent is the contrivance of the
387
great work of the salvation of the church. So it is celebrated by the apostle, <490309>Ephesians 3:9, 10,
"To make all men see what is the fellowship of the mystery, which from the beginning of the world has been hid in God, who created all things by Jesus Christ: to the intent that now, unto the principalities and powers in heavenly places, might be known by the church the manifold wisdom of God."
If we have any interest in God, if we have any hopes of blessedness in beholding of his glory unto eternity, we cannot but desire a view (such as is attainable) of this infinite, manifold wisdom of God in this life. But it is in Christ alone that we can discern anything of it; for him has the Father chosen and sealed to represent it unto us. All the treasures of this wisdom are hid, laid up, and laid out in him; -- herein lies the essence and form of faith. Believers by it do see the wisdom of God in Christ, in his person and office, -- Christ the wisdom of God. Unbelievers see it not, as the apostle argues, 1<460122> Corinthians 1:22-24.
In beholding the glory of this infinite wisdom of God in Christ, we behold his own glory also, -- the glory given him of his Father; for this is his glory, that in and by him, and him alone, the wisdom of God is manifested and represented unto us. When God appointed him as the great and only means of this end, he gave him honor and glory above the whole creation; for it is but little of divine wisdom which the works of it declare, in comparison of what is manifested in Christ Jesus. We no way deny or extenuate the manifestation that is made of the wisdom of God in the works of creation and providence. It is sufficient to detect the folly of atheism and idolatry; and was designed of God unto that end. But its comparative insufficiency with respect unto the representation of it in Christ as to the ends of knowing God aright and living unto him -- the Scripture does abundantly attest. And the abuse of it was catholic [i. e., universal], as the apostle declares, <450120>Romans 1:20, etc. To see this wisdom clearly is our wisdom; and a due apprehension of it fills the souls of believers "with joy unspeakable, and full of glory."
2. We may also instance in the love of God. The apostle tells us that "God is love," 1<620408> John 4:8. Divine love is not to be considered only in its effects, but in its nature and essence; and be it is God himself, for "God is
388
love." And a blessed revelation this is of the divine nature; it casts out envy, hatred, malice, revenge, with all their fruits, in rage, fierceness, implacability, persecution, murder, into the territories of Satan. They belong not unto God in his nature or acting; for "God is love." So the same apostle tells us, that he who "slew his brother was of the wicked one," 1<620312> John 3:12. He was of the devil, his father, and his works did he do.
But the inquiry is as before, -- How shall we have a view of this love, of God as love? by what way or means shall we behold the glory of it? It is hidden from all living, in God himself. The wise philosophers, who discoursed so much of the love of God, knew nothing of this, that "God is love." The most of the natural notions of men about it are corrupt, and the best of them weak and imperfect. Generally, the thoughts of men about it are, that he is of a facile and easy nature, one that they may make bold withal in all their occasions; as the Psalmist declares, <195021>Psalm 50:21. And whereas it must be learned in its effects, operations, and divine ways of its manifestation, those who know not Christ know nothing of them. And many things in providence do interpose to hinder our views of this love; -- for although, indeed, "God is love," yet "his wrath is revealed from heaven against the ungodliness of men;" as all things at this day are filled with evidences of his anger and displeasure. How, then, shall we know, wherein shall we behold, the glory of God in this, that he is love? The apostle declares it in the next words, 1<620409> John 4:9,
"In this was manifested the love of God towards us, because that God sent his only-begotten Son into the world, that we might live through him."
This is the only evidence given us that "God is love." Hereby alone is the divine nature as such made known unto us, -- namely, in the mission, person, and office of the Son of God; without this, all is in darkness as unto the true nature and supreme operation of this divine love.
Herein do we behold the glory of Christ himself, even in this life. This glory was given him of the Father, -- namely, that he now should declare and evidence that "God is love; " and he did so, "that in all things he might have the pre-eminence." Herein we may see how excellent, how beautiful, how glorious and desirable he is, seeing in him alone we have a due representation of God as he is love; which is the most joyful sight of God
389
that any creature can obtain. He who beholds not the glory of Christ herein is utterly ignorant of those heavenly mysteries; -- he knoweth neither God nor Christ, -- he has neither the Father nor the Son. He knows not God, because he knows not the holy properties of his nature in the principal way designed by infinite wisdom for their manifestation; he knows not Christ, because he sees not the glory of God in him. Wherefore, whatever notions men may have from the light of nature, or from the works of Providence, that there is love in God, -- however they may adorn them in elegant, affecting expressions, -- yet from them no man can know that "God is love." In the revelation hereof Christ has the preeminence; nor can any man comprehend anything of it aright but in him. It is that which the whole light of the creation cannot discover; for it is the spring and center of the mystery of godliness.
These things are of the deep things of God, such as belong unto that wisdom of God in a mystery which they that are carnal cannot receive, as the apostle testifies, 1<460214> Corinthians 2:14. But the meanest believer who lives in the exercise of faith, may have an understanding of them so far as is needful unto his love and obedience. The sum of the whole is this: If you would behold the glory of Christ as the great means of your sanctification and consolation, as the only preparation for the beholding of his glory in eternal blessedness, consider what of God is made known and represented unto you in him, wherein God purposed and designed to glorify himself in him. Now, this is all that may be known of God in a saving manner, especially his wisdom, his love, his goodness, grace, and mercy, whereon the life of our souls does depend; -- and the Lord Christ being appointed the only way and means hereof, how exceeding glorious must he be in the eyes of them that do believe!
These things being premised, I shall close this first consideration of that glory of Christ which we behold by faith in this world, with some such observations as may excite us unto the practice of this great duty, and improvement of this great privilege, -- the greatest which on this side heaven we can be made partakers of.
There are some who regard not these things at all, but rather despise them. They never entertain any serious thoughts of obtaining a view of the glory of God in Christ, -- which is to be unbelievers. They look on him as a
390
teacher that came forth from God to reveal his will, and to teach us his worship; and so indeed he was. But this they say was the sole use of his person in religion, -- which is Mohammedanism. The manifestation of all the holy properties of the divine nature, with the representation of them unto angels above and the church in this world, as he is the image of the invisible God, in the constitution of his person and the discharge of his office, are things they regard not; yea, they despise and scorn what is professed concerning them: for pride and contempt of others were always the safest covert of ignorance; otherwise it would seem strange that men should openly boast of their own blindness. But these conceptions of men's minds are influenced by that unbelief of his divine person which maketh havoc of Christianity at this day in the world.
I speak of them whose minds are better disposed towards heavenly things; and unto them I say, Wherefore do you love Jesus Christ? for so you profess to do. Wherefore do you trust in him? wherefore do you honor him? wherefore do you desire to be in heaven with him? Can you give a reason of this hope that is in you, -- an account why you do all or any of these things? If you cannot, all that you pretend towards him is but fancy and imagination; you fight uncertainly, as men beating the air. Or is one of your reasons hereof, that in him you do by faith behold that glory of God, with the holy properties of his nature, and their principal operations, in order unto your own salvation and blessedness, which otherwise would have been eternally hid from you? Herein is he "precious unto them that do believe."
Let us, therefore, as many as are spiritual, be thus minded. Let us make use of this privilege with rejoicing, and be found in the discharge of this duty with diligence. For thus to behold the glory of God is both our privilege and our duty. The duties of the Law were a burden and a yoke; but those of the gospel are privileges and advantages.
It is a promise concerning the days of the New Testament, that our "eyes shall see the King in his beauty," <233317>Isaiah 33:17! We shall behold the glory of Christ in its lustre and excellency. What is this beauty of the King of saints? Is it not that God is in him, and he is the great representative of his glory unto us? Wherefore, in the contemplation of this glory consists the principal exercise of faith. And who can declare the glory of this privilege,
391
that we who are born in darkness, and deserved to be cast out into utter darkness, should be translated into this marvellous "light of the knowledge of the glory of God in the face of Jesus Christ?"
What are all the stained glories, the fading beauties of this world? of all that the devil showed our Savior from the mount? what are they in comparison of one view of the glory of God represented in Christ, and of the glory of Christ as his great representative?
The most pernicious effect of unbelief under the preaching of the gospel is, that, together with an influence of power from Satan, "it blinds the eyes of men's minds, that they should not see this glory of Christ;" whereon they perish eternally, 2<470403> Corinthians 4:3, 4.
But the most of those who at this day are called Christians are strangers unto this duty. Our Lord Jesus Christ told the Pharisees, that notwithstanding all their boasting of the knowledge of God, they had not "heard his voice at any time, nor seen his shape;" that is, as Moses did. They had no real acquaintance with him, -- they had no spiritual view of his glory. And so it is amongst ourselves; notwithstanding the general profession that is of the knowledge of Christ, they are but few who thus behold his glory; and therefore few who are transformed into his image and likeness.
Some men speak much of the imitation of Christ, and following of his example; and it were well if we could see more of it really in effect. But no man shall ever become "like unto him" by bare imitation of his actions, without that view or intuition of his glory which alone is accompanied with a transforming power to change them into the same image.
The truth is, the best of us all are woefully defective in this duty, and many are discouraged from it because a pretense of it in some has degenerated into superstition; but we are loath at any time seriously to engage in it, and come with an unwilling kind of willingness unto the exercise of our minds in it.
Thoughts of this glory of Christ are too high for us, or too hard for us, such as we cannot long delight in; we turn away from them with a kind of weariness: yet are they of the same nature in general with our beholding of the glory of Christ in heaven, wherein there shall be no weariness, or
392
satiety, unto eternity. Is not the cause of it, that we are unspiritual or carnal, having our thoughts and affections wonted to give entertainment unto other things? For this is the principal cause of our unreadiness and incapacity to exercise our minds in and about the great mysteries of the Gospel, 1<460301> Corinthians 3:1-3. And it is so with us, moreover, because we do not stir up ourselves with watchfulness and diligence in continual acting of faith on this blessed object. This is that which keeps many of us at so low an ebb, as unto the powers of a heavenly life and spiritual joys.
Did we abound in this duty, in this exercise of faith, our life in walking before God would be more sweet and pleasant unto us, -- our spiritual light and strength would have a daily increase, -- we should more represent the glory of Christ in our ways and walking than usually we do, and death itself would be most welcome unto us.
The angels themselves desire to look into the things of the glory of Christ, 1<600112> Peter 1:12. There is in them matter of inquiry and instruction for the most high and holy spirits in heaven. The manifold wisdom of God in them is made known unto "principalities and powers in heavenly places by the church," <490310>Ephesians 3:10. And shall we neglect that which is the object of angelical diligence to inquire into; especially considering that we are more than they concerned in it?
Is Christ, then, thus glorious in our eyes? Do we see the Father in him, or by seeing of him? Do we sedulously daily contemplate on the wisdom, love, grace, goodness, holiness, and righteousness of God, as revealing and manifesting themselves in him? Do we sufficiently consider that the immediate vision of this glory in heaven will be our everlasting blessedness? Does the imperfect view which we have of it here increase our desires after the perfect sight of it above? With respect unto these inquiries I shall briefly speak unto sundry sorts of men.
Some will say they understand not these things, nor any concernment of their own in them. If they are true, yet are they notions which they may safely be without the knowledge of; for, so far as they can discern, they have no influence of Christian practice, or duties of morality; and the preaching of them does but take off the minds of men from more necessary duties. But "if the gospel be hid, it is hid unto them that perish". And unto the objection I say, -
393
1. Nothing is more fully and clearly revealed in the gospel, than that unto us Jesus Christ is "the image of the invisible God;" that he is the character of the person of the Father, so as that in seeing him we see the Father also; that we have "the light of the knowledge of the glory of God in his face alone," as has been proved. This is the principal fundamental mystery and truth of the Gospel; and which if it be not received, believed, owned, all other truths are useless unto our souls. To refer all the testimonies that are given hereunto to the doctrine which he taught, in contradistinction unto his person as acting in the discharge of his office, is and-evangelical, antichristian, -- turning the whole Gospel into a fable.
2. It is so, that the light of faith is given unto us principally to enable us to behold the glory of God in Christ, -- to contemplate on it, as unto all the ends of its manifestation. So is it expressly affirmed, 2<470406> Corinthians 4:6. If we have not this light, as it is communicated by the power of God unto them that do believe, <490117>Ephesians 1:17-19, we must be strangers unto the whole mystery of the gospel, 2<470403> Corinthians 4:3, 4.
3. That in the beholding of the glory of God in Christ, we behold his glory also. For herein is he infinitely glorious above the whole creation, in that in and by him alone the glory of the invisible God is represented unto us. Herein do our souls live. This is that whereby the image of God is renewed in us, and we are made like unto the first-born.
4. This is so far from being unnecessary unto Christian practice, and the sanctified duties of morality, that he knows not Christ, he knows not the Gospel, he knows not the faith of the catholic church, who imagines that they can be performed acceptably without it. Yea, this is the root whence all other Christian duties do spring, and whereon their grow, whereby they are distinguished from the works of heathens. He is no Christian who believes not that faith in the person of Christ is the spring of all evangelical obedience; or who knows not that faith respects the revelation of the glory of God in him.
If these things are so, as they are the most important truths of the Gospel, and whose denial overthrows the foundation of faith, and is ruinous to Christian religion, certainly it is our duty to live in the constant exercise of faith with respect unto this glory of Christ. And we have sufficient experience of what kind of morality the ignorance of it has produced.
394
Others there are who may be some way strangers, but are no way enemies, unto this mystery, and to the practical exercise of faith therein. To such I shall tender the ensuing directions: -
1. Reckon in your minds, that this beholding of the glory of Christ by beholding the glory of God, and all his holy properties in him, is the greatest privilege whereof in this life we can be made partakers. The dawning of heaven is in it, and the first-fruits of glory; for this is life eternal, to know the Father, and Jesus Christ whom he has sent, <431703>John 17:3. Unless you value it, unless you esteem it as such a privilege, you will not enjoy it; and that which is not valued according unto its worth is despised. It is not enough to think it a privilege, an advantage; but it is to be valued above other things, according unto its greatness and excellency.
"Destruction and death say, We have heard the fame thereof with our ears," Job<182822> 28:22.
And if we do no more, we shall die strangers unto it; we are to "cry after this knowledge, and lift up our voice for this understanding," if we design to attain it.
2. As it is a great privilege, which requires a due valuation; so it is a great mystery, which requires much spiritual wisdom to the right understanding of it, and to direct in its practice, 1<460204> Corinthians 2:4, 5. Flesh and blood will not reveal it unto us, but we must be taught of God to apprehend it, <430112>John 1:12, 13; <401616>Matthew 16:16,17. Mere unsanctified reason will never enable us unto, nor guide us in, the discovery of this duty. Men are not so vain as to hope for skill and understanding in the mystery of a secular art or trade, without the diligent use of those means whereby it may be attained; and shall we suppose that we may be furnished with spiritual skill and wisdom in this sacred mystery, without diligence in the use of the means appointed of God for the attaining of it? The principal of them is fervent prayer. Pray, then, with Moses, that God would show you this his glory; pray with the apostle, that "the eyes of your understanding may be enlightened to behold it;" pray that the "God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him." Fill your minds with spiritual thoughts and contrivances about them. Slothful and lazy souls never obtain one view of this glory; the "lion in the way" deters them from attempting
395
it. Being carnal, they abhor all diligence in the use of spiritual means, such as prayer and meditation on things unto them uneasy, unpleasing, and difficult. Unto others the way partakes of the nature of the end; the means of obtaining a view of the glory of Christ are of the same kind, of the same pleasantness, with that view itself in their proportion.
3. Learn the use hereof from the acting of contrary vicious habits. When the minds of men are vehemently fixed on the pursuit of their lusts, they will be continually ruminating on the objects of them, and have a thousand contrivances about them, until their "eyes become full of adulteries, and they cannot cease from sinning," as the apostle speaks. The objects of their lusts have framed and raised an image of themselves in their minds, and transformed them into their own likeness. Is this the way of them who "go down to the chambers of death?" Do they thus frame their souls, and make them meet for destruction, until their words, gestures, actions, proclaim the frame of their minds unto all that look upon them? And shall we be slothful and negligent in the contemplation of that glory which transforms our minds into its own likeness, so as that the eyes of our understandings shall be continually filled with it, until we see him and behold him continually, so as never to cease from the holy acts of delight in him end love to him?
4. Would we, then, behold the glory of God as he manifesteth it in and by the holy properties of his nature, with their blessed operations and effects? -- without which we have nothing of the power of religion in us, whatever we pretend: this alone is the way of it. so to the whole creation, and all things contained in it; they can say no more, but, "We have heard the fame and report of these things," and what we have heard we declare; but it is but a little portion of them that we are acquainted withal. "The heavens," indeed, "declare the glory of God, and the firmament showeth his handy-work." "The invisible things of God are understood by the things that are made, even his eternal power and Godhead." But, comparatively, it is but little that we can hence learn of these things, as to that we may behold of them in Christ Jesus. How blind herein was the best philosopher in comparison of the meanest of the apostles; yea, of him who is least in the kingdom of heaven!
396
But herein it is required that we rest not in the notion of this truth, and a bare assent unto the doctrine of it. The affecting power of it upon our hearts is that which we should aim at. Wherein does the blessedness of the saints above consist? Is it not herein, that they behold and see the glory of God in Christ? And what is the effect of it upon those blessed souls? Does it not change them into the same image, or make them like unto Christ? Does it not fill and satiate them with joy, rest, delight, complacency, and ineffable satisfaction? Do we expect, do we desire, the same state of blessedness? It is our present view of the glory of Christ which is our initiation thereinto, if we are exercised in it, until we have an experience of its transforming power in our souls.
These things are, it may be, of little use unto some. Such as are babes in spiritual knowledge and understanding, -- either because they are carnal, 1<460301> Corinthians 3:1, 2, or slothful in hearing, <580512>Hebrews 5:12-14, -- are not capable of these divine mysteries. And therefore the apostle did, in an especial manner, declare this wisdom of God in a mystery unto them that were perfect, 1<460206> Corinthians 2:6, 7; -- that is, who were more grown in spiritual knowledge, and had their "senses exercised to discern good and evil." It is unto them who are exercised in the contemplation of invisible things, who delight to walk in the more retired paths of faith and love, that they are precious.
Some few inferences from the whole of what has been declared shall put a close to this part of our Discourse.
1. The holy properties of the divine nature are not only represented unto our faith in Christ, as to their own essential glory, but as they are in the exercise of their powers for the salvation of the church. In him do we behold the wisdom, goodness, love, grace, mercy, and power of God, acting themselves in the contrivance, constitution, and efficacious accomplishment of the great work of our redemption and salvation. This gives, as unto us, an unutterable lustre unto the native amiableness of the divine excellencies. The wisdom and love of God are in themselves infinitely glorious, -- infinitely amiable; -- nothing can be added unto them, -- there can be no increase of their essential glory. Howbeit, as they are eternally resident in the divine nature, and absolutely the same with it, we cannot so comprehend them as to have an endearing, satiating view of
397
their glory, but as they are exerted in the work of the redemption and salvation of the church, as they are expressed, communicating their blessed effects unto the souls of them that do believe, -- which is done only in Christ; so the beams of their glory shine unto us with unspeakable refreshment and joy, 2<470406> Corinthians 4:6. Hence the apostle, on the consideration of the acting of the holy properties of God in this blessed work, falls into that contemplation,
"O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgements, and his ways past finding out! For who has known the mind of the Lord? or who has been his counsellor? or who has first given to him, and it shall be recompensed unto him again? For of him, and through him, and to him, are all things: to whom be glory for ever. Amen," <451133>Romans 11:33-36.
2. In and through Christ we do believe in God, 1<600121> Peter 1:21. This is the life of our souls. God himself, in the infinite perfections of his divine nature, is the ultimate object of our faith. But he is not here the immediate object of it; but the divine way and means of the manifestation of himself and them unto us, are so. Through Christ we believe in God. By our belief in him we come to place our faith ultimately in God himself; and this we can no otherwise do but by beholding the glory of God in him, as has been declared.
3. This is the only way whereby we may attain the saving, sanctifying knowledge of God. Without this, every beam of divine light that shines on us, or gleams from without (as the light shineth into darkness when the darkness comprehendeth it not, <430105>John 1:5), every spark that ariseth from the remainders of the light of nature within, does rather amaze the minds of men than lead them into the saving knowledge of God. So a glance of light in a dark night, giving a transient view of various objects, and passing away, does rather amaze than direct a traveler, and leave him more exposed unto wandering than before. Such were all those notions of the Divine Being and his excellencies, which those who boasted themselves to be wise among the heathen embraced and improved. They did but fluctuate in their minds; they did not transform them into the image and likeness of God, as the saving knowledge of him does, <510310>Colossians 3:10.
398
So the apostle expresseth this truth,
"Where is the wise? where is the scribe? where is the disputer of this world? has not God made foolish the wisdom of this world? For after that, in the wisdom of God, the world by wisdom knew not God, it pleased God by the foolishness of preaching to save them that believe. For the Jews require a sign, and the Greeks seek after wisdom: but we preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God," 1<460120> Corinthians 1:20-24.
After it was evident unto all, that the world, the wise, the studious, the contemplative part of it, in the wisdom of God, disposing them into that condition wherein they were left unto themselves, in their own wisdom, their natural light and reason, did not, could not, come to the saving knowledge of God, but were puffed up into a contempt of the only way of the revelation of himself as weakness and folly; -- it pleased God then to manifest all their wisdom to be folly, and to establish the only means of the knowledge of himself in Christ Jesus.
399
CHAPTER 3.
THE GLORY OF CHRIST IN THE MYSTERIOUS CONSTITUTION OF HIS PERSON.
The second thing wherein we may behold the glory of Christ, given him of his Father, is in the mysterious constitution of his Person, as he is God and man in one and the same person. There are in him, in his one single individual person, two distinct natures; the one, eternal, infinite, immense, almighty, -- the form and silence of God; the other, having a beginning in time, finite, limited, confined unto a certain peace, -- which is our nature, which he took on him when he was "made flesh, and dwelt among us." The declaration of the nature of this glory is a part of my discourse of the Person of Christ, whereunto I refer the reader: -- my present design is of another nature.
This is that glory whose beams are so illustrious, as that the blind world cannot bear the light and beauty of them. Multitudes begin openly to deny this incarnation of the Son of God, -- this personal union of God and man in their distinct natures. They deny that there is either glory or truth in it; and it will ere long appear (it begins already to evidence itself) what greater multitudes there are, who yet do not, who yet dare not, openly reject the doctrine of it, who in truth believe it not, nor see any glory in it. Howbeit, this glory is the glory of our religion, -- the glory of the church, -- the sole Rock whereon it is built, -- the only spring of present grace and future glory.
This is that glory which the angels themselves desire to behold, the mystery whereof they "bow down to look into," 1<600112> Peter 1:12. So was their desire represented by the cherubim in the most holy place of the tabernacle; for they were a shadow of the minister of angels in the church. The ark and the mercy seat were a type of Christ in the discharge of his office; and these cherubim were made standing over them, as being in heaven above; but earnestly looking down upon them in a posture of reverence and adoration. So they did of old; and in their present contemplation of it consists no small part of their eternal blessedness.
400
Hereon depends the ruin of Satan and his kingdom. His sin, so far as we can conceive, consisted of two parts.
1. His pride against the person of the Son of God, by whom he was created.
"For by him were all things created that are" (or were when first created) "in heaven, whether they be thrones, or dominions, or principalities, or power," <510116>Colossians 1:16.
against him he lifted up himself; -- which was the beginning of his transgression.
2. Envy against mankind, made in the image of God, of the Son of God the first born. This completed his sin; nothing was now left whereon to act his pride and malice. Unto his eternal confusion and ruin, God, in infinite wisdom, unites both the natures he had sinned against in the one person of the Son; who was the first object of his pride and malice. Hereby his destruction is attended with everlasting shame in the discovery of his folly, wherein he would have contended with infinite wisdom, as well as misery, by the powers of the two natures united in one person.
Here lies the foundation of the church. The foundation of the whole old creation was laid in an act of absolute sovereign power. Hereby God "hanged the earth upon nothing." But the foundation of the church is on this mysterious, immovable rock, "Thou art the Christ, the Son of the living God;" -- on the most intimate conjunction of the two natures, the divine and human, in themselves infinitely distant, in the same person.
We may name one place wherein it is gloriously represented unto us, <230906>Isaiah 9:6,
"For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace."
Here must the whole church fall down and worship the Author of this wonderful contrivance; and, captivating their understandings unto the obedience of faith, humbly adore what they cannot comprehend.
401
This was obscurely represented unto the church of old, <020302>Exodus 3:2- 6,
"And the Angel of the LORD appeared unto him in a flame of fire out of the midst of a bush; and he looked, and, behold, the bush burned with fire, and the bush was not consumed. And Moses said, I will now turn aside, and see this great sight, why the bush is not burnt. And when the Lord saw that he turned aside to see, God called unto him out of the midst of the bush, and said, Moses, Moses. And he said, Here am I. And he said, Draw not nigh hither: put off thy shoes from off thy feet; for the place whereon thou standest is holy ground. Moreover he said, I am the God of thy father, the God of Abraham," etc.
This fire was a type or declaration of the presence of God in the person of the Son. For with respect unto the Father he is called an Angel, the Angel of the covenant; but absolutely in himself, he was Jehovah, the "God of Abraham," etc. And of his presence the fire was a proper representation. For in his nature he is as a "consuming fire;" and his present work was the delivery of the church out of a fiery trial. This fire placed itself in a bush, where it burned; but the bush was not consumed. And although the continuance of the fire in the bush was but for a short season, a present appearance, yet thence was God said to dwell in the bush: "The good-will of him that dwelt in the bush," <053316>Deuteronomy 33:16. And this is so spoken, because the being of the fire in the bush for a season was a type of him in whom "the fullness of the Godhead dwelt bodily," and that for ever, <510209>Colossians 2:9, -- of him who was "made flesh, and dwelt among us," <430114>John 1:14. The eternal fire of the divine nature dwells in the bush of our frail nature, yet is it not consumed thereby. God thus dwells in this bush, with all his good-will towards sinners.
Moses looked on this sight as a marvellous and wondrous thing. And if it were so in the type, what is it in the truth, substance, and reality of it?
And by direction given unto him to "put off his shoes," we are taught to cast away all fleshly imaginations and carnal affections, that by pure acts of faith we may behold this glory, -- the glory of the only begotten of the Father.
402
I design not here to insist on the explication or confirmation of this glorious truth, concerning the constitution of the person of Christ in and by his incarnation. What I can comprehend, what I do believe concerning it, I have fully declared in a large peculiar treatise.f12 Here I take the truth itself as known, or as it may be thence ]earned. My present business is only to stir up the minds of believers unto a due contemplations of the glory of Christ in the sacred, mysterious constitution of his person, as God and man in one. So much as we abide herein, so much do "we live by the faith of the Son of God;" -- and God can, by a spirit of wisdom and revelation, open the eyes of our understandings, that we may behold this glory unto our ineffable consolation and joy. And unto the diligent discharge of our duty herein I shall offer the ensuing directions: -
1. Let us get it fixed on our souls and in our minds, that this glory of Christ in the divine constitution of his person is the best, the most noble, useful, beneficial object that we can be conversant about in our thoughts, or cleave unto in our affections.
What are all other things in comparison of the "knowledge of Christ?" In the judgement of the great apostle, they are but "loss and dung," <500308>Philippians 3:8-10. So they were to him; and if they are not so to us we are carnal.
What is the world, and what are the things thereof, which most men spend their thoughts about, and fix their affections on? The Psalmist gives his judgement about them, in comparison of a view of this glory of Christ, <190406>Psalm 4:6, "Many say, Who will show us any good?" -- Who will give and help us to attain so much in and of this world as will give rest and satisfaction unto our minds? That is the good inquired after. But, saith he, "Lord, lift thou up the light of thy countenance upon us." The light of the glory of God in the face of Christ Jesus is that satisfactory good alone which I desire and seek after.
The Scripture reproacheth the vanity and folly of the minds of men, in that "they spend their money for that which is not bread, and their labor for that which profiteth not." They engage the vigor of their spirits about perishing things, when they have durable substance and riches proposed unto them.
403
How do men for the most part exercise their minds what are they conversant about in their thoughts?
Some by them "make provision for the flesh, to fulfill the lusts thereof;" as <451314>Romans 13:14. They search about continually in their thoughts for objects suited unto their lusts and carnal affections, coining, framing, and stamping of them in their imaginations. They fix their eyes with delight on toads and serpents, with all noisome, filthy objects, -- refusing, in the meantime, to behold the beauty and glory of the light of the sun. So is it with all that spend their thoughts about the objects of their sinful pleasures, -- refusing to look up after one view of this glory of Christ.
Some keep their thoughts in continual exercise about the things of this world, as unto the advantages and emoluments which they expect from them. Hereby are they transformed into the image of the world, becoming earthly, carnal, and vain. Is it because there is no God in Israel that these applications are made unto the idol of Ekron? That there is no glory, no desirableness in Christ for men to inquire after, and fix their minds upon? O the blindness, the darkness, the folly of poor sinners! Whom do they despise? and for what?
Some, of more refined parts and notional minds, do arise unto a sedulous meditation on the works of creation and providence. Hence many excellent discourses on that subject, adorned with eloquence, are published among us? And a work this is worthy of our nature, and suited unto our rational capacities; yea, the first end of our natural endowment with them. But in all these things, there is no glory in comparison of what is proposed to us in the mysterious constitution of the person of Christ. The sun has no glory, the moon and stars no beauty, the order and influence of the heavenly bodies have no excellency, in comparison of it.
This is that which the Psalmist designs to declare, Psalm 8,
"O LORD our Lord, how excellent is thy name in all the earth! who hast set thy glory above the heavens. When I consider thy heavens, the work of thy fingers, the moon and the stars, which thou hast ordained; what is man, that thou art mindful of him? and the son of man, that thou visitest him? For thou hast made him a little lower than the angels and hast crowned him with glory and
404
honor. Thou made him to have dominion over the works of thy hands; thou hast put all things under his feet."
He is engaged in a contemplation of the glory of God in his works; and he concludes that the fabric of heaven, with the moon and stars therein (for it was his meditation by night, when he beheld them), was exceeding glorious, and greatly to be admired. This casts his thoughts on the poor, weak, infirm nature of man, which seems as nothing in comparison of those glories above; but immediately hereon he falls into an admiration of the wisdom, goodness, and love of God, exalting that nature incomparably above all the works of creation in the person of Jesus Christ; as the apostle expounds this place, <580205>Hebrews 2:5, 6.
This, therefore, is the highest, the best, the most useful object of our thoughts and affections. He who has had a real view of this glory, though he know himself to be a poor, sinful, dying worm of the earth, yet would he not be an angel in heaven, if thereby he should lose the sight of it; for this is the center wherein all the lines of the manifestation of the divine glory do meet and rest.
Look unto the things of this world, -- wives, children, possessions, estates, power, friends, and honor; how amiable are they! how desirable unto the thoughts of the most of men! But he who has obtained a view of the glory of Christ, will, in the midst of them all, say,
"Whom have I in heaven but thee? and there is none on earth that I desire besides thee," <197325>Psalm 73:25;
"For who in the heaven can be compared unto the Lord? who among the sons of the mighty can be likened unto the Lord?" <198906>Psalm 89:6.
He himself, out of his infinite love and ineffable condescension, upon the sight and view of his church, and his own graces in her, wherewith she is adorned, does say,
"Thou hast ravished my heart, my sister, my spouse; thou hast ravished my heart with one of thine eyes, with one chain of thy neck," <220409>Song of Solomon 4:9.
405
How much more ought a believing soul, upon a view of the glory of Christ, in whom it pleased the Father that all fullness should dwell, to say, Thou hast ravished my heart, taken it away from me! "O thou whom my soul loveth," one glance of thy glorious beauty upon me has quite overcome me, -- hath left no heart in me unto things here below! If it be not thus with us frequently, -- if we value not this object of our minds and affections, -- if we are not diligent in looking up unto him to behold his glory, -- it is because we are carnal, and not in any good measure partakers of the promise, that "our eyes shall see the King in his beauty."
2. Our second direction unto the same end is, that we diligently study the Scripture, and the revelations that are made of this glory of Christ therein. To behold it, is not a work of fancy or imagination; it is not conversing with an image framed by the art of men without, or that of our own fancy within, but of faith exercised on divine revelations. This direction he gives us himself, <430539>John 5:39, "Search the Scriptures; for they are they which testify of me." The way whereby this is done is fully set before us in the example of the holy prophets under the Old Testament, 1<600111> Peter 1:11-13.
This principle is always to be retained in our minds in reading of the Scripture, -- namely, that the revelation and doctrine of the person of Christ and his office, is the foundation whereon all other instructions of the prophets and apostles for the edification of the church are built, and whereinto they are resolved; as is declared, <490220>Ephesians 2:20-22. So our Lord Jesus Christ himself at large makes it manifest, <422426>Luke 24:26, 27, 45, 46. Lay aside the consideration hereof, and the Scriptures are no such thing as they pretend unto, -- namely, a revelation of the glory of God in the salvation of the church; nor are those of the Old Testament so at this day unto the Jews, who own not this principle, 2<470313> Corinthians 3:13-16. There are, therefore, such revelations of the person and glory of Christ treasured up in the Scripture, from the beginning unto the end of it, as may exercise the faith and contemplation of believers in this world, and shall never, during this life, be fully discovered or understood; and in divine meditations of these revelations does much of the life of faith consist.
There are three ways whereby the glory of Christ is represented unto us in the Scripture. First, By direct descriptions of his glorious person and incarnation. See, among other places, <010315>Genesis 3:15; <190207>Psalm 2:7-9,
406
<194502>45:2-6, <196817>68:17, 18, 110; <230601>Isaiah 6:1-4, 9:6; <380308>Zechariah 3:8; <430101>John 1:1-3; <501706>Philippians 2:6-8; <580101>Hebrews 1:1-3, 2:14-16; <660117>Revelation 1:17, 18. Secondly, By prophecies, promises, and express instructions concerning him, all leading unto the contemplation of his glory, which are innumerable. Thirdly, By the sacred institutions of divine worship under the Old Testament: for the end of them all was to represent unto the church the glory of Christ in the discharge of his office; as we shall see afterward.
We may take notice of an instance in one kind under the Old Testament, and of one and another under the New.
His personal appearances under the Old Testament carried in them a demonstration of his glory. Such was that in the vision which Isaiah had, "when he saw his glory, and spake of him," chap. <230601>6:1, 2, "I saw the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphim," etc. It was a representation of the glory of the divine presence of Christ filling his human nature, the temple of his body, with a train of all-glorious graces. And if this typical representation of it was so glorious, as that the seraphim were not able steadfastly to behold it, but "covered their faces" upon its appearance, verse 2, how exceeding glorious is it in itself, as it is openly revealed in the Gospel!
Of the same nature are the immediate testimonies given unto him from heaven in the New Testament. So the apostle tells us, "he received from God the Father honor and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased," 2<610117> Peter 1:17. The apostle intends the time of his transfiguration in the mount; for so he adds, verse 18, "And this voice which came from heaven we heard, when we were with him in the holy mount." Howbeit, at sundry other times he had the same testimony, or to the same purpose, from God, even the Father, in heaven. Herein God gave him honor and glory, which all those that believe in him should behold and admire; not only those who heard this testimony with their bodily ears, but all unto whom it is testified in the Scripture, are obliged to look after, and contemplate on, the glory of Christ, as thus revealed and proposed. From the throne of his excellency, by audible voices, by visible signs, by the opening of the
407
heavens above, by the descent of the Holy Spirit upon him, God testified unto him as his eternal Son, and gave him therein honor and glory. The thoughts of this divine testimony, and the glory of Christ therein, has often filled the hearts of some with Joy and delight.
This, therefore, in reading and studying the holy Scripture, we ought with all diligence to search and attend unto, as did the prophets of old ( 1<600111> Peter 1:11, 12), if we intend by them to be made "wise unto salvation." We should herein be as the merchant-man that seeks for pearls; he seeks for all sorts of them, but when he has found one of "great price," he parts with all to make it his own, <401346>Matthew 13:46, 46. The Scripture is the field, the place, the mine where we search and dig for pearls. See <200201>Proverbs 2:1-6. Every sacred truth that is made effectual unto the good of our souls, is a pearl whereby we are enriched; but when we meet with, when we fall upon this pearl of price, the glory of Christ, -- this is that which the soul of a believer cleaves unto with joy. Then do we find food for souls in the word of truth, then do we taste how gracious the Lord is therein, then is the Scripture full of refreshment unto us as a spring of living water, -- when we are taken into blessed views of the glory of Christ therein. And we are in the best frame of duty, when the principal motive in our minds to contend earnestly for retaining the possession of the Scripture against all that would deprive us of it, or discourage us from a daily diligent search into it, is this, -- that they would take from us the only glass wherein we may behold the glory of Christ. This is the glory of the Scripture, that it is the great, yea, the only, outward means of representing unto us the glory of Christ; and he is the sun in the firmament of it, which only has light in itself, and communicates it unto all other things besides.
3. Another direction unto this same end is, that having attained the light of the knowledge of the glory of Christ from the Scripture, or by the dispensation of the truth in the preaching of the gospel, we would esteem it our duty frequently to meditate thereon.
Want hereof is that fundamental mistake which keeps many among us so low in their grace, so regardless of their privileges. They hear of these things, they assent unto their truth, at least they do not gainsay them; but they never solemnly meditate upon them. This they esteem a world that is
408
above them, or are ignorant totally of it, or esteem themselves not much concerned in it, or dislike it as fanaticism. For it is that which no considerations can engage a canal mind to delight in. The mind must be spiritual and holy, freed from earthly affections and encumbrances, raised above things here below, that can in a due manner meditate on the glory of Christ. Therefore are the most strangers unto this duty, because they will not be at the trouble and charge of that mortification of earthly affections, -- that extirpation of sensual inclinations, -- that retirement from the occasions of life, which are required whereunto. See the treatise on Spiritual-mindedness
It is to be feared that there are some who profess religion with an appearance of strictness, who never separate themselves from all other occasions, to meditate on Christ and his glory; and yet, with a strange inconsistency of apprehensions, they will profess that they desire nothing more than to behold his glory in heaven for ever. But it is evident, even in the light of reason, that these things are irreconcilable. It is impossible that he who never meditates with delight on the glory of Christ here in this world, who labors not to behold it by faith as it is revealed in the Scripture, should ever have any real gracious desire to behold it in heaven. They may love and desire the fruition of their own imaginations; -- they cannot do so of the glory of Christ, whereof they are ignorant, and wherewith they are unacquainted. It is, therefore, to be lamented that men can find time for, and have inclinations to think and meditate on, other things, it may be earthly and vain; but have neither heart, nor inclination, nor leisure, to meditate on this glorious object. What is the faith and love which such men profess? How will they find themselves deceived in the issue!
4. Let your occasional thoughts of Christ be many, and multiplied every day. He is not far from us; we may make a speedy address unto him at any time. So the apostle informs us, <451006>Romans 10:6-8,
"Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above;) or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.)"
For "the word is nigh thee, even in thy mouth, and in thy heart." The things that Christ did were done at a distance from us, and they are long
409
since past. But, saith the apostle, "The word" of the Gospel wherein these things are revealed, and whereby an application is made of them unto our souls, is nigh unto us, even in our hearts; that is, if we are true believers, and have mixed the word with faith, -- and so it exhibiteth Christ and all the benefits of his mediation unto us. If, therefore, this word is in our hearts, Christ is nigh unto us. If we turn at any time into ourselves to converse with the word that abideth in us, there we shall find him ready to receive us into communion with himself; that is, in the light of the knowledge of Christ which we have by the word, we may have sudden, occasional thoughts of him continually: and where our minds and affections are so filled with other things that we are not ready for converse with him who is thus nigh unto us by the word, we are spiritually indisposed.
So, to manifest how nigh he is unto us, it is said that "he stands at the door, and knocks," <660320>Revelation 3:20, in the continual tender that he makes of himself and his grace unto our souls. For he is always accompanied with the glorious train of his graces; and if they are not received, he himself is not so. It is to no purpose to boast of Christ, if we have not an evidence of his graces in our hearts and lives. But unto whom he is the hope of future glory, unto them he is the life of present grace.
Sometimes it may be that He is withdrawn from us, so as that we cannot hear his voice, nor behold his countenance, nor obtain any sense of his love, though we seek him with diligence. In this state, all our thoughts and meditations concerning him will be barren and fruitless, bringing in no spiritual refreshment into our souls. And if we learn to be content with such lifeless, unaffecting thoughts of him as bring in no experience of his love, nor give us a real view of the glory of his person, we shall wither away as unto all the power of religion.
What is our duty in this case is so fully expressed by the spouse in the Canticles, as represents it plainly unto the minds of believers, who have any experience of these things, chap. <220301>3:1-4,
"By night on my bed I sought him whom my soul loveth: I sought him, but I found him not. I will rise now, and go about the city in the streets, and in the broad ways I will seek him whom my soul loveth: I sought him, but I found him not. The watchmen that go
410
about the city found me: to whom I said, Saw ye him whom my soul loveth? It was but a little that I passed from them, but I found him whom my soul loveth: I held him, and would not let him go."
The like account she gives of herself, and of her behavior on the like occasion, chap. <220502>5:2-8.
This is the substance of what by this example we are instructed unto. The Lord Christ is pleased sometimes to withdraw himself from the spiritual experience of believers; as to any refreshing sense of his love, or the fresh communications of consolatory graces. Those who never had experience of any such thing, who never had any refreshing communion with him, cannot be sensible of his absence; -- they never were so of his presence. But those whom he has visited, -- to whom he has given of his loves, -- with whom he has made his abode, -- whom he has refreshed, relieved, and comforted, -- in whom he has lived in the power of his grace, -- they know what it is to be forsaken by him, though but for a moment. And their trouble is increased, when they seek him with diligence in the wonted ways of obtaining his presence, and cannot find him. Our duty, in this case, is to persevere in our inquiries after him, in prayer, meditation, mourning, reading and hearing of the Word, in all ordinances of divine worship, private and public, in diligent obedience, -- until we find him, or he return unto us, as in former days.
It were well if all churches and professors now would manifest the same diligence herein as did the church of old in this example. Many of them, if they are not hardened by the deceitfulness of sin, cannot but be sensible that the Lord Christ is variously withdrawn from them, if ever they had experience of the power of his presence. Yet are the generality of them far from the frame of heart here described in the spouse; for they are slothful, careless, negligent, and stir not up themselves to inquire after him, or his return unto their souls. So was it with Laodicea of old, so was it with Sardis, and so it is to be feared that it is with many at present. But to return.
Generally, Christ is nigh unto believers, and of a ready access; and the principal acting of the life of faith consist in the frequency of our thoughts concerning him; for hereby Christ liveth in us, as he is said to do, <480220>Galatians 2:20. This we cannot do, unless we have frequent thoughts of
411
him and converse with him. It is often said among men, that one lives in another; this cannot be but where the affections of one are so engaged unto another, that night and day he thinks of him, and is thereby, as it were, present with him. So ought it to be between Christ and believers. He dwells in them by faith; but the acting of this life in them (as wherever life is, it will be in act and exercise) are proportionable unto their thoughts of him, and delight in him.
If, therefore, we would behold the glory of Christ, the present direction is, that on all occasions, and frequently when there are no occasions for it by the performance of other duties, we would abound in thoughts of him and his glory. I intend not at present fixed and stated meditations, which were spoken unto before; but such thoughts as are more transient, according as our opportunities are. And a great rebuke it ought to be unto us, when Christ has at any time in a day been long out of our minds. The spouse affirms that, ere she was aware, her soul made her as the chariots of Amminadib, <220612>Song of Solomon 6:12. It so fell out, that when she had no thoughts, no design or purpose, for attendance on communion with Christ, that she was surprised into a readiness and willingness unto it. So it will be with them that love him in sincerity. Their own souls, without previous designs or outward occasions, will frequently engage them in holy thoughts of him; which is the most eminent character of a truly spiritual Christian.
5. The next direction is, that all our thoughts concerning Christ and his glory should be accompanied with admiration, adoration, and thanksgiving. For this is such an object of our thoughts and affections as, in this life, we can never fully comprehend, -- an ocean whose depths we cannot look into. If we are spiritually renewed, all the faculties of our souls are enabled by grace to exert their respective powers towards this glorious object. This must be done in various duties, by the exercise of various graces, as they are to be acted by the distinct powers of the faculties of our minds. This is that which is intended where we are commanded "to love the Lord with all our souls, with all our minds, with all our strength" All the distinct powers of our souls are to be acted by distinct graces and duties in cleaving unto God by love. In heaven, when we are come to our center, that state of rest and blessedness which our nature is ultimately capable of, nothing but one infinite, invariable object of our minds and affections, received by vision, can render that state uninterrupted and unchangeable. But whilst we are
412
here we know or see but in part, and we must also act our faith and love on part of that glory, which is not at once entirely proposed unto us, and which as yet we cannot comprehend. Wherefore we must act various graces in great variety about it; -- some at one time, some at another, according unto the powers of all our renewed faculties. Of this sort are those mentioned of adoration, admiration, and thanksgiving; which are those acts of our minds wherein all others do issue when the object is incomprehensible. For unto them we are enabled by grace.
One end of his illustrious coming unto the judgement of the last day is, that he may be "admired in all them that believe," 2<530110> Thessalonians 1:10. Even believers themselves shall be filled with an overwhelming admiration upon his glorious appearance. Or if the meaning be, not that he shall be admired by them, but admired in them, because of the mighty works of his grace and power in their redemption, sanctification, resurrection, and glory, it is to the same purpose, -- he "comes to be admired." And, according to the prospect which we have of that glory ought our admiration to be.
And this admiration will issue in adoration and thanksgiving; whereof we have an eminent instance and example in the whole church of the redeemed, <660509>Revelation 5:9-14,
"They sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests: and we shall reign on the earth. And I beheld, and I heard the voice of many angels round about the throne, and of the living creatures, and of the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb, for ever and ever."
413
The design of this Discourse is no more, but that when by faith we have attained a view of the glory of Christ, in our contemplations on his person, we should not pass it over as a notion of truth which we assent unto, -- namely, that he is thus glorious in himself, -- but endeavor to affect our hearts with it, as that wherein our own principal interest does lie; wherein it will be effectual unto the transformation of our souls into his image.
But some, it may be, will say, at least I fear some may truly say, that these things do not belong unto them; they do not find that ever they had any benefit by them: they hope to be saved as well as others by the mediation of Christ; but as to this beholding of his glory by constant meditation and acting of faith therein, they know nothing of it, nor are concerned in it. The doctrine which they are taught out of the Scripture concerning the person of Christ, they give their assent unto; but his glory they hope they shall see in another world; -- here they never yet inquired after it.
So it will be. It is well if these things be not only neglected, because the minds of men are carnal, and cannot discern spiritual things, but also despised, because they have an enmity unto them. It is not for all to walk in these retired paths; -- not for them who are negligent and slothful whose minds are earthly and carnal. Nor can they herein sit at the feet of Christ with Mary when she chose the better part, who, like Martha, are cumbered about many things here in this world. Those whose principal design is to add unto their present enjoyments (in the midst of the prosecution whereof they are commonly taken from them, so as that their thoughts do perish, because not accomplished) will never understand these things. Much less will they do so, whose work it is to make provision for the flesh, to fulfill it in the lusts thereof.
They must make it their design to be heavenly-minded who will find a relish in these things. Those who are strangers unto holy meditation in general will be strangers unto this mystery in a peculiar manner.
Some men can think of the world, of their relations, and the manifold occasions of life; but as unto the things that are above, and within the veil, they are not concerned in them.
414
With some it is otherwise. They profess their desire to behold the glory of Christ by faith; but they find it, as they complain, too high and difficult for them. They are at a loss in their minds, and even overwhelmed, when they begin to view his glory. They are like the disciples who saw him in his transfiguration; -- they were filled with amazement, and knew not what to say, or said they knew not what. And I do acknowledge, that the weakness of our minds in the comprehension of this eternal glory of Christ, and their instability in meditations thereon, whence we cannot steadfastly look on it or behold it, gives us an afflicting, abasing consideration of our present state and condition. And I shall say no more unto this case but this alone: When faith can no longer hold open the eyes of our understandings unto the beholding the Sun of Righteousness shining in his beauty, nor exercise orderly thoughts about this incomprehensible object, it will retake itself unto that holy admiration which we have spoken unto; and therein it will put itself forth in pure acts of love and complacency.
415
CHAPTER 4.
THE GLORY OF CHRIST IN HIS SUSCEPTION OF THE OFFICE OF A MEDIATOR -- FIRST IN HIS CONDESCENSION.
The things whereof we have thus far discoursed, relating immediately unto the person of Christ in itself, may seem to have somewhat of difficulty in them unto such whose minds are not duly exercised in the contemplation of heavenly things. Unto others they are evident in their own experience, and instructive unto them that are willing to learn. That which remains will be yet more plain unto the understanding and capacity of the meanest believer. And this is, the glory of Christ in his office of mediator, and the discharge thereof.
In our beholding of the glory of Christ herein does the exercise of faith in this life principally consist; so the apostle declares it, <500308>Philippians 3:8, 10,
"Yea doubtless, and I count all things loss for the excellency of the knowledge of Christ Jesus my Lord: that I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death".
This therefore, we must treat of somewhat more at large.
"There is one God," saith the apostle, "and one mediator between God and men, the man Christ Jesus," 1<540205> Timothy 2:5.
In that great difference between God and man occasioned by our sin and apostasy from him, which of itself could issue in nothing but the utter ruin of the whole race of mankind, there was none in heaven or earth, in their original nature and operations, who was meet or able to make up righteous peace between them. Yet must this be done by a mediator, or cease for ever.
This mediator could not be God himself absolutely considered; for "a mediator is not of one, but God is one," <480320>Galatians 3:20. Whatever God might do herein in a way of sovereign grace, yet he could not do it in the
416
way of mediation; which yet was necessary unto his own glory, as we have at large discoursed elsewhere.
And as for creatures, there was none in heaven or earth that was meet to undertake this office. For
"if one man sin against another, the judge shall judge him; but if a man sin against the LORD, who shall entreat for him?" 1<090225> Samuel 2:25.
There is not
"any days-man betwixt us, that might lay his hand upon us both," Job<180933> 9:33.
In this state of things the Lord Christ, as the Son of God, said,
"Lo, I come to do thy will, O God. Sacrifice and burnt-offerings thou wouldest not, but a body hast thou prepared me; and, lo, I come to do thy will," <581005>Hebrews 10:5, 9.
By the assumption of our nature into union with himself, in his own divine person he became every way meet for the discharge of this office, and undertakes it accordingly.
That which we inquire after at present, is, the glory of Christ herein, and how we may behold that glory. And there are three things wherein we may take a prospect of it.
1. In his susception of this office.
2. In his discharge of it.
3. In the event and consequence thereof, or what ensued thereon.
In the susception of this office we may behold the glory of Christ, --
I. In his condescension;
II. In his love.
I. We may behold this glory in his infinite condescension to take this
office on him, and our nature to be his own unto that end. It did not befall him by lot or chance; -- it was not imposed on him against his will; -- it
417
belonged not unto him by any necessity of nature or condition, he stood not in need of it; -- it was no addition unto him; but of his own mind and accord he graciously condescended unto the susception and discharge of it.
So the apostle expresseth it, <501405>Philippians 2:5-8,
"Let this mind be in you which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God; but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men; and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross."
It was the mind that was in Jesus Christ which is proposed unto our consideration and imitation, -- what he was inclined and disposed unto from himself and his own mind alone. And that in general which is ascribed unto him is "ke>nwsiv", exinanition, or self-emptying; he emptied himself. This the ancient church called his "sugkatab> asiv", as we do his condescension; an act of which kind in God is called the "humbling of himself," <19B306>Psalm 113:6.
Wherefore, the susception of our nature for the discharge of the office of mediation therein was an infinite condescension in the Son of God, wherein he is exceedingly glorious in the eyes of believers.
And I shall do these three things: --
1. Show in general the greatness of his condescension;
2. Declare the especial nature of it; and,
3. Take what view we are able of the glory of Christ therein.
1. Such is the transcendent excellency of the divine nature, that it is said of God that he "dwelleth on high," and "humbleth himself to behold the things that are in heaven, and in the earth," <19B305>Psalm 113:5, 6. He condescends from the prerogative of his excellency to behold, to look upon, to take notice of, the most glorious things in heaven above, and the greatest things in the earth below. All his respect unto the creatures, the most glorious of them, is an act of infinite condescension. And it is so on two accounts.
418
(1.) Because of the infinite distance that is between his essence, nature, or being, and that of the creatures. Hence all nations before him "are as the drop of a bucket, and are counted as the small dust of the balance;" yea, that they "are as nothing, that they are counted unto him less than nothing, and vanity." All being is essentially in him, and in comparison thereunto all other things are as nothing. And there are no measures, there is no proportion between infinite being and nothing, -- nothing that should induce a regard from the one unto the other. Wherefore, the infinite, essential greatness of the nature of God, with his infinite distance from the nature of all creatures thereby, causeth all his dealings with them to be in the way of condescension or humbling himself. So it is expressed, <235715>Isaiah 57:15,
"Thus saith the high and lofty One that inhabiteth eternity, I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones."
He is so the high and lofty one, and so inhabiteth eternity, or existeth in his own eternal being, that it is an act of mere grace in him to take notice of things below; and therefore he does it in an especial manner of those whom the world does most despise.
(2.) It ariseth from his infinite self-sufficiency unto all the acts and ends of his own eternal blessedness. What we have a regard unto, what we respect and desire, it is that it may add unto our satisfaction. So it is, so it must be, with every creature; no creature is self-sufficient unto its own blessedness. The human nature of Christ himself in heaven is not so; it lives in God, and God in it, in a full dependence on God, and in receiving blessed and glorious communications from him. No rational creature, angel or man, can do, think, act any thing, but it is all to add to their perfection and satisfaction; -- they are not self-sufficient. God alone wants nothing, stands in need of nothing; nothing can be added unto him, seeing he "giveth unto all life, and breath, and all things," <441725>Acts 17:25. The whole creation, in all its excellency, cannot contribute one mite unto the satisfaction or blessedness of God. He has it all in infinite perfection from himself and in his own nature. Our goodness extends not unto him. A man cannot profit God, as he may profit his neighbor. "If thou sinnest, what does thou
419
against him? or if thy transgressions be multiplied, what doest thou unto him?" God loseth nothing of his own self-sufficiency and blessedness therein by all this. And "if thou be righteous, what givest thou him? or what receiveth he of thine hand?" Job<183506> 35:6, 7. And from hence also it follows that all God's concernment in the creation is by an act of condescension.
How glorious, then, is the condescension of the Son of God in his susception of the office of mediation! For if such be the perfection of the divine nature, and its distance so absolutely infinite from the whole creation, -- and if such be his self-sufficiency unto his own eternal blessedness, as that nothing can be taken from him, nothing added unto him, so that every regard in him unto any of the creatures is an act of selfhumiliation and condescension from the prerogative of his being and state, -- what heart can conceive, what tongue can express, the glory of that condescension in the Son of God, whereby he took our nature upon him, took it to be his own, in order unto a discharge of the of tics of mediation on our behalf?
2. But, that we may the better behold the glory of Christ herein, we may briefly consider the especial nature of this condescension, and wherein it does consist.
But whereas not only the denial, but misapprehensions hereof, have pestered the church of God in all ages, we must, in the first place, reject them, and then declare the truth.
(1.) This condescension of the Son of God did not consist in a laying aside, or parting with, or separation from, the divine nature, so as that he should cease to be God by being man. The foundation of it lay in this, that he was
"in the form of God, and thought it not robbery to be equal with God," <501706>Philippians 2:6;
-- that is, being really and essentially God in his divine nature, he professed himself therein to be equal with God, or the person of the Father. He was in the form of God, -- that is, he was God, participant of the Divine nature, for God has no form but that of his essence and being; and hence he was equal with God, in authority, dignity, and power. Because he was in the form of God, he must be equal with God; for there
420
is order in the Divine Persons, but no inequality in the Divine Being. So the Jews understood him, that when he said, "God was his Father, he made himself equal with God." For in his so saying, he ascribed unto himself equal power with the Father, as unto all divine operations. "My Father," saith he, "worketh hitherto, and I work," <430517>John 5:17, 18. And they by whom his divine nature is denied do cast this condescension of Christ quite out of our religion, as that which has no reality or substance in it. But we shall speak of them afterward.
Being in this state, it is said that he took on him the form of a servant, and was found in fashion as a man, <502007>Philippians 2:7. This is his condescension. It is not said that he ceased to be in the form of God; but continuing so to be, he "took upon him the form of a servant" in our nature: he became what he was not, but he ceased not to be what he was. So he testifieth of himself, <430313>John 3:13,
"No man has ascended up to heaven, but he that came down from heaven, the Son of man which is in heaven."
Although he was then on earth as the Son of man, yet he ceased not to be God thereby; -- in his divine nature he was then also in heaven.
He who is God, can no more be not God, than he who is not God can be God; and our difference with the Socinians herein is, -- we believe that Christ being God, was made man for our sakes; they say, that being only a man, he was made a god for his own sake.
This, then, is the foundation of the glory of Christ in this condescension, the life and soul of all heavenly truth and mysteries, -- namely, that the Son of God becoming in time to be what he was not, the Son of man, ceased not thereby to be what he was, even the eternal Son of God. Wherefore, -
(2.) Much less did this condescension consist in the conversion of the divine nature into the human, -- which was the imagination of some of the Arians of old; and we have yet (to my own knowledge) some that follow them in the same dotage. They say that the "Word which was in the beginning," by which all things were made, being in itself an effect of the divine will and power, was in the fullness of time turned into flesh; -- that is, the substance of it was so, as the water in the miracle wrought by our
421
Savior was turned into wine; for, by an act of the divine power of Christ, it ceased to be water substantially, and was wine only, -- not water mixed with wine. So these men suppose a substantial change of the one nature into the other, -- of the divine nature into the human, -- like what the Papists imagine in their transsubstantiation. So they say God was made man, his essence being turned into that of a man.
But this no way belongs unto the condescension of Christ. We may call it Ichabod, -- it has no glory in it. It destroys both his natures, and leaves him a person in whom we are not concerned. For. according unto this imagination, that divine nature, wherein he was in the form of God, did in its own form cease to be, yea, was utterly destroyed, as being substantially changed into the nature of man, as the water did cease to be when it was turned into wine; and that human nature which was made thereof has no alliance or kindred unto us or our nature, seeing it was not "made of a woman," but of the substance of the Word.
(3.) There was not in this condescension the least change or alteration in the divine nature. Eutyches and those that followed him of old conceived that the two natures of Christ, the divine and human, were mixed and compounded, as it were, into one. And this could not be without an alteration in the divine nature, for it would be made to be essentially what it was not; -- for one nature has but one and the same essence.
But, as we said before, although the Lord Christ himself in his person was made to be what he was not before, in that our nature hereby was made to be his, yet his divine nature was not so. There is in it neither "variableness nor shadow of turning." It abode the same in him, in all its essential properties, acting, and blessedness, as it was from eternity. It neither did, acted, nor suffered any thing but what is proper unto the Divine Being. The Lord Christ did and suffered many things in life and death, in his own person, by his human person, wherein the divine neither did nor suffered any thing at all -- although, in the doing of them, his person be denominated from that nature; so, "God purchased his church with his own blood," <442028>Acts 20:28.
(4.) It may, then, be said, What did the Lord Christ, in this condescension, with respect unto his divine nature? The apostle tells us that he "humbled himself, and made himself of no reputation," <502007>Philippians 2:7, 8. He
422
veiled the glory of his divine nature in ours, and what he did therein, so as that there was no outward appearance or manifestation of it. The world hereon was so far from looking on him as the true God, that it believed him not to be a good man. Hence they could never bear the least intimation of his divine nature, supposing themselves secured from any such thing, because they looked on him with their eyes to be a man, -- as he was, indeed, no less truly and really than any one of themselves. Wherefore, on that testimony given of himself, "Before Abraham was, I am," which asserts a pre-existence from eternity in another nature than what they saw, -- they were filled with rage, and "took up stones to cast at him," <430858>John 8:58,59. And they gave treason of their madness, <431033>John 10:33, -- namely, that "he, being a man, should make himself to be God." This was such a thing, they thought, as could never enter into the heart of a wise and sober man, -- namely, that being so, owning himself to be such, he should yet say of himself that he was God. This is that which no reason can comprehend, which nothing in nature can parallel or illustrate, that one and the same person should be both God and man. And this is the principal plea of the Socinians at this day, who, through the Mohammedans, succeed unto the Jews in an opposition unto the divine nature of Christ.
But all this difficulty is solved by the glory of Christ in this condescension; for although in himself, or his own divine person, he was "over all, God blessed for ever," yet he humbled himself for the salvation of the church, unto the eternal glory of God, to take our nature upon him, and to be made man: and those who cannot see a divine glory in his so doing, do neither know him, nor love him, nor believe in him, nor do any way belong unto him.
So is it with the men of these abominations. Because they cannot behold the glory hereof, they deny the foundation of our religion, -- namely, the divine person of Christ. Seeing he would be made man, he shall be esteemed by them no more than a man. So do they reject that glory of God, his infinite wisdom, goodness, and grace, wherein he is more concerned than in the whole creation. And they dig up the root of all evangelical truths, which are nothing but branches from it.
It is true, and must be confessed, that herein it is that our Lord Jesus Christ is "a stumbling-stone and a rock of offense" unto the world. If we
423
should confess him only as a prophet, a man sent by God, there would not be much contest about him, nor opposition unto him. The Mohammedans do all acknowledge it, and the Jews would not long deny it; for their hatred against him was, and is, solely because he professed himself to be God, and as such was believed on in the world. And at this day, partly through the insinuation of the Socinians, and partly from the efficacy of their own blindness and unbelief, multitudes are willing to grant him to be a prophet sent of God, who do not, who will not, who cannot, believe the mystery of this condescension in the susception of our nature, nor see the glory of it. But take this away, and all our religion is taken away with it. Farewell Christianity, as to the mystery, the glory, the truth, the efficacy of it; -- let a refined heathenism be established in its room. But this is the rock on which the church is built, against which the gates of hell shall not prevail.
(5.) This condescension of Christ was not by a phantasm or an appearance only. One of the first heresies that pestered the church immediately after the days of the apostles was this, that all that was done or suffered by Christ as a man were not the acts, doings or sufferings of one that was truly and really a man, but an outward representation of things, like the appearance of angels in the shape of men, eating and drinking, under the Old Testament; and suitably hereunto some in our days have spoken, -- namely, that there was only an appearance of Christ in the man Jesus at Jerusalem, in whom he suffered no more than in other believers.f13 But the ancient Christians told those men the truth, -- namely, that "as they had feigned unto themselves an imaginary Christ, so they should have an imaginary salvation only."
But the true nature of this divine condescension does consist in these three things: -
1. That "the eternal person of the Son of God, or the divine nature in the person of the Son, did, by an ineffable act of his divine power and love, assume our nature into an individual subsistence in or with himself; that is, to be his own, even as the divine nature is his." This is the infallible foundation of faith, even to them who can comprehend very little of these divine mysteries. They can and do believe that the Son of God did take our nature to be his own; so as that whatever was done therein was done by him, as it is with every other man. Every man has human nature
424
appropriated unto himself by an individual subsistence, whereby he becomes to be that man which he is and not another; or that nature which is common unto all, becomes in him to be peculiarly his own, as if there were none partaker of it but himself. Adam, in his first creation, when all human nature was in him alone, was no more that individual man which he was, than every man is now the man that he is, by his individual subsistence. So the Lord Christ taking that nature which is common unto all into a peculiar subsistence in his own person, it becometh his, and he the man Christ Jesus. This was the mind that was in him.
2. By reason of this assumption of our nature, with his doing and suffering therein whereby he was found in fashion as a man, the glory of his divine person was veiled, and he made himself of no reputation. This also belongs unto his condescension, as the first general effect and fruit of it. But we have spoken of it before.
3. It is also to be observed, that in the assumption of our nature to be his own, he did not change it into a thing divine and spiritual; but preserved it entire in all its essential properties and actings. Hence it really did and suffered, was tried, tempted, and forsaken, as the same nature in any other man might do and be. That nature (as it was peculiarly his, and therefore he, or his person therein) was exposed unto all the temporary evils which the same nature is subject unto in any other person.
This is a short general view of this incomprehensible condescension of the Son of God, as it is described by the apostle, <501405>Philippians 2:5-8. And this is that wherein in an especial manner we are to behold the glory of Christ by faith whilst we are in this world.
But had we the tongue of men and angels, we were not able in any just measure to express the glory of this condescension; for it is the most ineffable effect of the divine wisdom of the Father and of the love of the Son, -- the highest evidence of the care of God towards mankind. What can be equal unto it? what can be like it? It is the glory of Christian religion, and the animating soul of all evangelical truth. This carrieth the mystery of the wisdom of God above the reason or understanding of men and angels, to be the object of faith and admiration only. A mystery it is that becomes the greatness of God, with his infinite distance from the whole creation, -- Which renders it unbecoming him that all his ways and
425
works should be comprehensible by any of his creatures, Job<181107> 11:7-9; <451133>Romans 11:33-36.
He who was eternally in the form of God, -- that is, was essentially so, God by nature, equally participant of the same divine nature with God the Father; "God over all, blessed for ever;" who humbleth himself to behold the things that are in heaven and earth, -- he takes on him the nature of man, takes it to be his own, whereby he was no less truly a man in time than he was truly God from eternity. And to increase the wonder of this mystery, because it was necessary unto the end he designed, he so humbled himself in this assumption of our nature, as to make himself of no reputation in this world, -- yea, unto that degree, that he said of himself that he was a worm, and no man, in comparison of them who were of any esteem.
We speak of these things in a poor, low, broken manner, -- we teach them as they are revealed in the Scripture, -- we labor by faith to adhere unto them as revealed; but when we come into a steady, direct view and consideration of the thing itself, our minds fail, our hearts tremble, and we can find no rest but in a holy admiration of what we cannot comprehend. Here we are at a loss, and know that we shall be so whilst we are in this world; but all the ineffable fruits and benefits of this truth are communicated unto them that do believe.
It is with reference hereunto that that great promise concerning him is given unto the church, <230814>Isaiah 8:14, "He shall be for a sanctuary" (namely, unto all that believe, as it is expounded, 1<600207> Peter 2:7, 8); "but for a stone of stumbling, and for a rock of offense," -- "even to them that stumble at the word, being disobedient; whereunto also they were appointed."
He is herein a sanctuary, an assured refuge unto all that betake themselves unto him. What is it that any man in distress, who flies whereunto, may look for in a sanctuary? A supply of all his wants, a deliverance from all his fears, a defense against all his dangers, is proposed unto him therein. Such is the Lord Christ herein unto sin-distressed souls; he is a refuge unto us in all spiritual diseases and disconsolation, <580618>Hebrews 6:18. See the exposition of the place.f14 Are we, or any of us, burdened with a sense of sin? are we perplexed with temptations? are we bowed down under the
426
oppression. of any spiritual adversary? do we, on any of these accounts, "walk in darkness and have no light?" One view of the glory of Christ herein is able to support us and relieve us.
Unto whom we retake ourselves for relief in any case, we have regard to nothing but their will and their power. If they have both, we are sure of relief. And what shall we fear in the will of Christ as unto this end? What will he not do for us? He who thus emptied and humbled himself, who so infinitely condescended from the prerogative of his glory in his being and self sufficiency, in the susception of our nature for the discharge of the office of a mediator on our behalf, -- will he not relieve us in all our distresses? will he not do all for us we stand in need of, that we may be eternally saved? will he not be a sanctuary unto us? Nor have we hereon any ground to fear his power; for, by this infinite condescension to be a suffering man, he lost nothing of his power as God omnipotent, -- nothing of his infinite wisdom or glorious grace. He could still do all that he could do as God from eternity. If there be any thing, therefore, in a coalescence of infinite power with infinite condescension, to constitute a sanctuary for distressed sinners, it is all in Christ Jesus. And if we see him not glorious herein, it is because there is no light of faith in us.
This, then, is the rest wherewith we may cause the weary to rest, and this is the refreshment. Herein is he "a hiding-place from the wind, and a covert from the tempest; as rivers of water in a dry place, and as the shadow of a great rock in a weary land." Hereon he says, "I have satiated the weary soul, and have refreshed every sorrowful soul." Under this consideration it is that, in all evangelical promises and invitations for coming to him, he is proposed unto distressed sinners as their only sanctuary.
Herein is he "a stone of stumbling, and a rock of offense" unto the unbelieving and disobedient, who stumble at the word. They cannot, they will not, see the glory of this condescension; -- they neither desire nor labor so to do, -- yea, they hate it and despise it. Christ in it is "a stone of stumbling, and a rock of offense" unto them. Wherefore they choose rather utterly to deny his divine person than allow that he did thus abase himself for our sakes. Rather than they will own this glory, they will allow him no glory. A man they say he was, and no more; and this was his glory. This is that principle of darkness and unbelief which works effectually at this day
427
in the minds of many. They think it an absurd thing, as the Jews did of old, that he, being a man, should be God also; or, on the other hand, that the Son of God should thus condescend to take our nature on him. This they can see no glory in, no relief, no refuge, no refreshment unto their souls in any of their distresses; therefore do they deny his divine person. Here faith triumphs against them; it finds that to be a glorious sanctuary which they cannot at all discern.
But it is not so much the declaration or vindication of this glory of Christ which I am at present engaged in, as an exhortation unto the practical contemplation of it in a way of believing. And I know that among many this is too much neglected; yea, of all the evils which I have seen in the days of my pilgrimage, now drawing to their close, there is none so grievous as the public contempt of the principal mysteries of the Gospel among them that are called Christians. Religion, in the profession of some men, is withered in its vital principles, weakened in its nerves and sinews; but thought to be put off with outward gaiety and bravery.
But my exhortation is unto diligence in the contemplation of this glory of Christ, and the exercise of our thoughts about it. Unless we are diligent herein, it is impossible we should be steady in the principal acts of faith, or ready unto the principal duties of obedience. The principal act of faith respects the divine person of Christ, as all Christians must acknowledge. This we can never secure (as has been declared) if we see not his glory in this condescension: and whoever reduceth his notions unto experience, will find that herein his faith stands or falls. And the principal duty of our obedience is self-denial, with readiness for the cross. Hereunto the consideration of this condescension of Christ is the principal evangelical motive, and that whereinto our obedience in it is to be resolved; as the apostle declares, <501405>Philippians 2:5-8. And no man does deny himself in a due manner, who does it not on the consideration of the self-denial of the Son of God. But a prevalent motive this is thereunto. For what are the things wherein we are to deny ourselves, or forego what we pretend to have a right unto? It is in our goods, our liberties, our relations, -- our lives. And what are they, any or all of them, in themselves, or unto us, considering our condition, and the end for which we were made? Perishing things, which, whether we will or no, within a few days death will give us an everlasting separation from, under the power of a fever or an asthma,
428
etc., as unto our interest in them. But how incomparable with respect hereunto is that condescension of Christ, whereof we have given an account! If, therefore, we find an unwillingness in us, a tergiversation in our minds about these things, when called unto them in a way of duty, one view by faith of the glory of Christ in this condescension, and what he parted from therein when he "made himself of no reputation," will be an effectual cure of that sinful distemper.
Herein, then, I say, we may by faith behold the glory of Christ, as we shall do it by sight hereafter. If we see no glory in it, if we discern not that which is matter of eternal admiration, we walk in darkness. It is the most ineffable effect of divine wisdom and grace. Where are our hearts and minds, if we can see no glory in it? know in the contemplation of it, it will quickly overwhelm our reason, and bring our understanding into a loss: but unto this loss do I desire to be brought every day; for when faith can no more act itself in comprehension, when it finds the object it is fixed on too great and glorious to be brought into our minds and capacities, it will issue (as we said before) in holy admiration, humble adoration, and joyful thanksgiving. In and by its acting in them does it fill the soul with "joy unspeakable, and full of glory."
429
CHAPTER 5.
THE GLORY OF CHRIST IN THIS LOVE.
In the susception and discharge of the mediatory office by the Son of God, the Scripture does most eminently represent, -
II. His Love, as the sole impelling and leading cause thereof, <480220>Galatians
2:20; 1<620316> John 3:16; <660105>Revelation 1:5.
Herein is he glorious, in a way and manner incomprehensible; for in the glory of divine love the chief brightness of glory does consist. There is nothing of dread or terror accompanying it, -- nothing but what is amiable and infinitely refreshing. Now, that we may take a view of the glory of Christ herein by faith, the nature of it must be inquired into.
1. The eternal disposing cause of the whole work wherein the Lord Christ was engaged by the susception of this office, for the redemption and salvation of the church, is the love of the Father. Hereunto it is constantly ascribed in the Scripture. And this love of the Father acted itself in his eternal decrees, "before the foundation of the world," <490104>Ephesians 1:4; and afterward in the sending of his Son to render it effectual, <430316>John 3:16. Originally, it is his eternal election of a portion of mankind to be brought unto the enjoyment of himself, through the mystery of the blood of Christ, and the sanctification of the Spirit, 2<530213> Thessalonians 2:13,16; <490109>Ephesians 1:9; 1<600102> Peter 1:2.
This eternal act of the will of God the Father does not contain in it an actual approbation of, and complacency in, the state and condition of those that are elected; but only designeth that for them on the account whereof they shall be accepted and approved. And it is called his love on sundry accounts.
(1.) Because it is an act suited unto that glorious excellency of his nature wherein he is love; for "God is love," 1<620408> John 4:8, 9. And the first egress of the divine properties must, therefore, be in an act of communicative love. And whereas this election, being an eternal act of the will of God, can have no moving cause but what is in himself, -- if we could look into all
430
the treasures of the divine excellencies, we should find none whereunto it could be so properly ascribed as unto love. Wherefore, -
(2.) It is styled Love, because it was free and undeserved, as unto anything on our part; for whatever good is done unto any altogether undeserved, if it be with a design of their profit and advantage, it is an set of love, and can have no other cause. So is it with us in respect of eternal election. There was nothing in us, nothing foreseen, as that which, from ourselves, would be in us, that should any way move the will of God unto this election; for whatever is good in the best of men is an effect of it, <490104>Ephesians 1:4. Whereas, therefore, it tends unto our eternal good, the spring of it must be love. And, -
(3.) The fruits or effects of it are inconceivable sets of love. It is by multiplied acts of love that it is made effectual; <430316>John 3:16; <243103>Jeremiah 31:3; <490103>Ephesians 1:3-6; 1<620408> John 4:8, 9, 16.
2. This is the eternal spring which is derived unto the church through the mediation of Christ. Wherefore, that which put all the design of this eternal love of the Father into execution, and wrought out the accomplishment of it, was the love of the Son, which we inquire after; and light may be given unto it in the ensuing observations: -
(1.) The whole number or society of the elect were creatures made in the image of God, and thereby in a state of love with him. All that they were, had, or hoped for, were effects of divine goodness and love. And the life of their souls was love unto God. And a blessed state it was, preparatory for the eternal life of love in heaven.
(2.) From this state they fell by sin into a state of enmity with God; which is comprehensive of all miseries, temporal and eternal.
(3.) Notwithstanding this woeful catastrophe of our first state, yet our nature, on many accounts, was recoverable unto the enjoyment of God; as I have at large elsewhere declared.
(4.) In this condition, the first act of love in Christ towards us was in pity and compassion. A creature made in the image of God, and fallen into misery, yet capable of recovery, is the proper object of divine compassion. That which is so celebrated in the Scripture, as the bowels, the pity, the
431
compassion of God, is the acting of divine love towards us on the consideration of our distress and misery. But all compassion ceaseth towards them whose condition is irrecoverable. Wherefore the Lord Christ pitied not the angels that fell, because their nature was not to be relieved. Of this compassion in Christ, see <580214>Hebrews 2:14-16; <236309>Isaiah 63:9.
(5.) As then we lay under the eye of Christ in our misery, we were the objects of his pity and compassion; but as he looketh on us as recoverable out of that state, his love worketh in and by delight. It was an inconceivable delight unto him, to take a prospect of the deliverance of mankind unto the glory of God; which is also an act of love. See this divinely expressed, <200830>Proverbs 8:30, 31, as that place has been elsewhere explained.f15
(6.) If it be inquired, whence this compassion and delight in him should arise, what should be the cause of them, that he who was eternally blessed in his own self-sufficiency should so deeply concern himself in our lost, forlorn condition? I say it did so merely from the infinite love and goodness of his own nature, without the least procuring inducement from us or any thing in us, <560305>Titus 3:5.
(7.) In this his readiness, willingness, and delight, springing from love and compassion, the counsel of God concerning the way of our recovery is, as it were, proposed unto him. Now, this was a way of great difficulties and perplexities unto himself, -- that is, unto his person as it was to be constituted. To the divine nature nothing is grievous, -- nothing is difficult; but he was to have another nature, wherein he was to undergo the difficulties of this way and work. It was required of him that he should pity us until he had none left to pity himself when he stood in need of it, -- that he should pursue his delight to save us until his own soul was heavy and sorrowful unto death, -- that he should relieve us in our sufferings by suffering the same things that we should have done. But he was not in the least hereby deterred from undertaking this work of love and mercy for us; yea, his love rose on this proposal like the waters of a mighty stream against opposition. For hereon he says, "Lo, I come to do thy will, O God;" -- it is my delight to do it, <581005>Hebrews 10:5-7; <235005>Isaiah 50:5-7.
432
(8.) Being thus inclined, disposed, and ready, in the eternal love of his divine person, to undertake the office of mediation and the work of our redemption, a body was prepared for him. In this body or human nature, made his own, he was to make this love effectual in all its inclinations and acting. It was provided for him unto this end, and filled with all grace in a way unmeasurable, especially with fervent love unto mankind. And hereby it became a meet instrument to actuate his eternal love in all the fruits of it.
(9.) It is hence evident, that this glorious love of Christ does not consist alone in the eternal acting of his divine person, or the divine nature in his person. Such, indeed, is the love of the Father, -- namely, his eternal purpose for the communication of grace and glory, with his acquiescence therein; but there is more in the love of Christ. For when he exercised this love he was man also, and not God only. And in none of those eternal acts of love could the human nature of Christ have any interest or concern; yet is the love of the man Christ Jesus celebrated in the Scripture.
(10.) Wherefore this love of Christ which we inquire after is the love of his person, -- that is, which he in his own person acts in and by his distinct natures, according unto their distinct essential properties. And the acts of love in these distinct natures are infinitely distinct and different; yet are they all acts of one and the same person. So, then, whether that act of love in Christ which we would at any time consider, be an eternal act of the divine nature in the person of the Son of God; or whether it be an act of the human, performed in time by the gracious faculties and powers of that nature, it is still the love of one and the self same person, -- Christ Jesus.
It was an act of inexpressible love in him, that he assumed our nature, <580214>Hebrews 2:14, 17. But it was an act in and of his divine nature only; for it was antecedent unto the existence of his human nature, which could not, therefore, concur therein. His laying down his life for us was an act of inconceivable love, 1<620316> John 3:16. Yet was it only an act of the human nature, wherein he offered himself and died. But both the one and the other were acts of his divine person; whence it is said that God laid down his life for us, and purchased the church with his own blood.
This is that love of Christ wherein he is glorious, and wherein we are by faith to behold his glory. A great part of the blessedness of the saints in heaven, and their triumph therein, consists in their beholding of this glory
433
of Christ, -- in their thankful contemplation of the fruits of it. See <660509>Revelation 5:9, 10, etc.
The illustrious brightness wherewith this glory shines in heaven, the allsatisfying sweetness which the view of it gives unto the souls of the saints there possessed of glory, are not by us conceivable, nor to be expressed. Here, this love passeth knowledge, -- there, we shall comprehend the dimensions of it. Yet even here, if we are not slothful and carnal, we may have a refreshing prospect of it; and where comprehension fails, let admiration take place.
My present business is, to exhort others unto the contemplation of it, though it be but a little, a very little, a small portion of it, that I can conceive; and less than that very little that I can express. Yet may it be my duty to excite not only myself, but others also, unto due inquiries after it; unto which end I offer the things ensuing.
1. Labour that your minds may continually be fitted and prepared for such heavenly contemplations. If they are carnal and sensual, or need with earthly things, a due sense of this love of Christ and its glory will not abide in them. Virtue and vice, in their highest degrees, are not more diametrically opposite and inconsistent in the same mind, than are a habitual course of sensual, worldly thoughts and a due contemplation of the glory of the love of Christ; yea, an earnestness of spirit, pregnant with a multitude of thoughts about the lawful occasions of life, is obstructive of all due communion with the Lord Jesus Christ herein.
Few there are whose minds are prepared in a due manner for this duty. The actions and communications of the most evidence what is the inward frame of their souls. They rove up and down in their thoughts, which are continually led by their affections into the corners of the earth. It is in vain to call such persons unto contemplations of the glory of Christ in his love. A holy composure of mind, by virtue of spiritual principles, an inclination to seek after refreshment in heavenly things, and to bathe the soul in the fountain of them, with constant apprehensions of the excellency of this divine glory, are required hereunto.
2. Be not satisfied with general notions concerning the love of Christ, which represent no glory unto the mind, wherewith many deceive
434
themselves. All who believe his divine person, profess a valuation of his love, -- and think them not Christians who are otherwise minded; but they have only general notions, and not any distinct conceptions of it, and really know not what it is. To deliver us from this snare, peculiar meditations on its principal concerns are required of us.
(1.) Whose love it is, -- namely, of the divine person of the Son of God. He is expressly called God, with respect unto the exercise of this love, that we may always consider whose it is, 1<620316> John 3:16, "Hereby perceive we the love [of God], because he laid down his life for us."
(2.) By what ways and means this wonderful love of the Son of God does act itself, -- namely, in the divine nature, by eternal acts of wisdom, goodness, and grace proper thereunto; and in the human, by temporary acts of pity or compassion, with all the fruits of them in doing and suffering for us. See <490319>Ephesians 3:19; <580214>Hebrews 2:14, 15; <660105>Revelation 1:5.
(3.) What is the freedom of it, as to any desert on our part, 1<620410> John 4:10. It was hatred, not love, that we in ourselves deserved; which is a consideration suited to fill the soul with self-abasement, -- the best of frames in the contemplation of the glory of Christ.
(4.) What is the efficacy of it in its fruits and effects, with sundry other considerations of the like nature.
By a distinct prospect and admiration of these things, the soul may walk in this paradise of God, and gather here and there a heavenly flower, conveying unto it a sweet savor of the love of Christ. See <220202>Song of Solomon 2:2-4.
Moreover, be not contented to have right notions of the love of Christ in your minds, unless you can attain a gracious taste of it in your hearts; no more than you would be to see a feast or banquet richly prepared, and partake of nothing of it unto your refreshment. It is of that nature that we may have a spiritual sensation of it in our minds; whence it is compared by the spouse to apples and flagons of wine. We may taste that the Lord is gracious; and if we find not a relish of it in our hearts, we shall not long retain the notion of it in our minds. Christ is the meat, the bread, the food
435
of our souls. Nothing is in him of a higher spiritual nourishment than his love, which we should always desire.
In this love is he glorious; for it is such as no creatures, angels or men, could have the least conceptions of, before its manifestation by its effects; and, after its manifestation, it is in this world absolutely incomprehensible.
436
CHAPTER 6.
THE GLORY OF CHRIST IN THE DISCHARGE OF HIS MEDIATORY OFFICE.
Secondly, As the Lord Christ was glorious in the susception of his office, so was he also in its discharge.
An unseen glory accompanied him in all that he did, in all that he suffered. Unseen it was unto the eyes of the world, but not in His who alone can judge of it. Had men seen it, they would net have crucified the Lord of glory. Yet to some of them it was made manifest. Hence they testified that, in the discharge of his office, they "beheld his glory, the glory as of the only-begotten of the Father," <430114>John 1:14; and that when other could see neither "form nor comeliness in him that he should be desired," <235302>Isaiah 53:2. And so it is at this day. I shall only make some few observations; first, on what he did in a way of obedience; and then on what he suffered in the discharge of his office so undertaken by him.
I. 1. What he did, what obedience he yielded unto the law of God in the
discharge of his office (with respect whereunto he said, "Lo, I come to do thy will, O God; yea, thy law is in my heart"), it was all on his own free choice or election, and was resolved whereinto alone. It is our duty to endeavor after freedom, willingness, and cheerfulness in all our obedience. Obedience has its formal nature from our wills. So much as there is of our wills in what we do towards God, so much there is of obedience, and no more. Howbeit we are, antecedently unto all acts of our own wills, obliged unto all that is called obedience. From the very constitution of our natures we are necessarily subject unto the law of God. All that is left unto us is a voluntary compliance with unavoidable commands; with him it was not so. An act of his own will and choice preceded all obligation as unto obedience. He obeyed because he would, before because he ought. He said, "Lo, I come to do thy will, O God," before he was obliged to do that will. By his own choice, and that in an act of infinite condescension and love, as we have showed, he was "made of a woman," and thereby "made under the law." In his divine person he was Lord of the law, -- above it, -- no more obnoxious unto its commands than its curse. Neither was he
437
afterwards in himself, on his own account, unobnoxious unto its curse merely because he was innocent, but also because he was every way above the law itself, and all its force.
This was the original glory of his obedience. This wisdom, the grace, the love, the condescension that was in this choice, animated every act, every duty of his obedience, -- rendering it amiable in the sight of God, and useful unto us. So, when he went to John to be baptised, he, who knew he had no need of it on his own account, would have declined the duty of administering that ordinance unto him; but he replied,
"Suffer it to be so now; for thus it becometh us to fulfill all righteousness," <400315>Matthew 3:15.
This I have undertaken willingly, of my own accord, without any need of it for myself, and therefore will discharge it. For him, who was Lord of all universally, thus to submit himself to universal obedience, carrieth along with it an evidence of glorious grace.
2. This obedience, as unto the use and end of it, was not for himself, but for us. We were obliged unto it, and could not perform it; -- he was not obliged unto it any otherwise but by a free act of his own will, and did perform it. God gave him this honor, that he should obey for the whole church, -- that by "his obedience many should be made righteous," <450519>Romans 5:19. Herein, I say, did God give him honor and glory, that his obedience should stand in the stead of the perfect obedience of the church as unto justification.
3. His obedience being absolutely universal, and absolutely perfect, was the great representative of the holiness of God in the law. It was represented glorious when the ten words were written by the finger of God in tables of stone; it appears yet more eminently in the spiritual transcription of it in the hearts of believers: but absolutely and perfectly it is exemplified only in the holiness and obedience of Christ, which answered it unto the utmost. And this is no small part of his glory in obedience, that the holiness of God in the law was therein, and therein alone, in that one instance, as unto human nature, fully represented.
4. He wrought out this obedience against all difficulties and oppositions. For although he was absolutely free from that disorder which in us has
438
invaded our whole natures, which internally renders all obedience difficult unto us, and perfect obedience impossible; yet as unto opposition from without, in temptations, sufferings, reproaches, contradictions, he met with more than we all. Hence is that glorious word,
"although he were a Son, yet learned he obedience by the things which he suffered," Hebrews.5:8.
See our exposition of that place. But, -
5. The glory of this obedience ariseth principally from the consideration of the person who thus yielded it unto God. This was no other but the Son of God made man, -- God and man in one person. He who was in heaven, above all, Lord of all, at the same time lived in the world in a condition of no reputation, and a course of the strictest obedience unto the whole law of God. He unto whom prayer was made, prayed himself night and day. He whom all the angels of heaven and all creatures worshipped, was continually conversant in all the duties of the worship of God. He who was over the house, diligently observed the meanest office of the house. He that made all men, in whose hand they are all as clay in the hand of the potter, observed amongst them the strictest rules of justice, in giving unto every one his due; and of charity, in giving good things that were not so due. This is that which renders the obedience of Christ in the discharge of his office both mysterious and glorious.
II. Again, the glory of Christ is proposed unto us in what he suffered in
the discharge of the office which he had undertaken. There belonged, indeed, unto his office, victory, success, and triumph with great glory, <236301>Isaiah 63:1-5; but there were sufferings also required of him antecedently thereunto: "Ought not Christ to suffer these things, and to enter into his glory?"
But such were these sufferings of Christ, as that in our thoughts about them our minds quickly recoil in a sense of their insufficiency to conceive aright of them. Never any one launched into this ocean with his meditations, but he quickly found himself unable to fathom the depths of it; nor shall I here undertake an inquiry into them. I shall only point at this spring of glory, and leave it under a veil.
439
We might here look on him as under the weight of the wrath of God, and the curse of the law; taking on himself, and on his whole soul, the utmost of evil that God had ever threatened to sin or sinners. We might look on him in his agony and bloody sweat, in his strong cries and supplications, when he was sorrowful unto the death, and began to be amazed, in apprehensions of the things that were coming on him, -- of that dreadful trial which he was entering into. We might look upon him conflicting with all the powers of darkness, the rage and madness of men, suffering in his soul, his body, his name, his reputation, his goods, his life; some of these sufferings being immediate from God above, others from devils and wicked men, acting according to the determinate counsel of God. We might look on him praying, weeping, crying out, bleeding, dying, -- in all things making his soul an offering for sin; so was he "taken from prison, and from judgement: and who shall declare his generation? for he was cut off from the land of the living: for the transgression," says God, "of my people was he smitten," <235308>Isaiah 53:8. But these things I shall not insist on in particular, but leave them under such a veil as may give us a prospect into them, so far as to fill our souls with holy admiration.
Lord, what is man, that thou art thus mindful of him? and the son of man, that thou visitest him? Who has known thy mind, or who has been thy counsellor? O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgements, and his ways past finding out! What shall we say unto these things? That God spared not his only Son, but gave him up unto death, and all the evils included therein, for such poor, lost sinners as we were; -- that for our sakes the eternal Son of God should submit himself unto all the evils that our natures are obnoxious unto, and that our sins had deserved, that we might be delivered!
How glorious is the Lord Christ on this account, in the eyes of believers! When Adam had sinned, and thereby eternally, according unto the sanction of the law, ruined himself and all his posterity, he stood ashamed, afraid, trembling, as one ready to perish for ever, under the displeasure of God. Death was that which he had deserved, and immediate death was that which he looked for. In this state the Lord Christ in the promise comes unto him, and says, Poor creature! How woeful is thy condition! how deformed is thy appearance! What is become of the beauty, of the glory of that image of God wherein thou wast created? How hast thou taken on
440
thee the monstrous shape and image of Satan? And yet thy present misery, thy entrance into dust and darkness, is no way to be compared with what is to ensue. Eternal distress lies at the door. But yet look up once more, and behold me, that thou mayest have some glimpse of what is in the designs of infinite wisdom, love, and grace. Come forth from thy vain shelter, thy hiding-place I will put myself into thy condition. I will undergo and bear that burden of guilt and punishment which would sink thee eternally into the bottom of hell. I will pay that which I never took; and be made temporally a curse for thee, that thou mayest attain unto eternal blessedness. To the same purpose he speaks unto convinced sinners, in the invitation he gives them to come unto him.
Thus is the Lord Christ set forth in the Gospel, "evidently crucified" before our eyes, <480301>Galatians 3:1, -- namely, in the representation that is made of his glory, -- in the sufferings he underwent for the discharge of the office he had undertaken. Let us, then, behold him as poor, despised, persecuted, reproached, reviled, hanged on a tree, -- in all, laboring under a sense of the wrath of God due unto our sins. Unto this end are they recorded in the gospel, -- read, preached, and presented unto us. But what can we see herein? -- what glory is in these things? Are not these the things which all the world of Jews and gentiles stumbled and took offense at? -- those wherein he was appointed to be a stone of stumbling and a rock of offense? Was it not esteemed a foolish thing, to look for help and deliverance by the miseries of another? -- to look for life by his death? The apostle declares at large that such it was esteemed, 1 Corinthians 1. So was it in the wisdom of the world. But even on the account of these things is he honorable, glorious, and precious in the sight of them that do believe, 1<600206> Peter 2:6, 7. For even herein he was "the power of God, and the wisdom of God," 1<460124> Corinthians 1:24. And the apostle declares at large the grounds and reasons of the different thoughts and apprehensions of men concerning the cross and sufferings of Christ, 2<470403> Corinthians 4:3-6.
441
CHAPTER 7.
THE GLORY OF CHRIST IN HIS EXALTATION AFTER THE ACCOMPLISHMENT OF THE WORK OF MEDIATION IN THIS WORLD.
We may, in the next place, behold the glory of Christ, with respect unto his office, in the actings of God towards him which ensued on his discharge of it in this world, in his own exaltation.
These are the two heads whereunto all the prophecies and predictions concerning Jesus Christ under the Old Testament are referred, -- namely, his sufferings, and the glory that ensued thereon, 1<600111> Peter 1:11. All the prophets testified beforehand "of the Sufferings of Christ, and the glory that should follow." So when he himself opened the Scriptures unto his disciples, he gave them this as the sum of the doctrine contained in them, "Ought not Christ to have suffered these things, and to enter into his glory?" <422426>Luke 24:26. The one is frequently expressed elsewhere, <451409>Romans 14:9; <501405>Philippians 2:5-9.
So much as we know of Christ, his sufferings, and his glory, so much do we understand of the Scripture, and no more.
These are the two heads of the mediation of Christ and his kingdom, and this is their order which they communicate unto the church, first sufferings, and then glory: "If we suffer, we shall also reign with him," 2<550212> Timothy 2:12. They do but deceive themselves who design any other method of these things. Some would reign here in this world; and we may say, with the apostle, "Would you did reign, that we might reign with you." But the members of the mystical body must be conformed unto the Head. In him sufferings went before glory; and so they must in them. The order in the kingdom of Satan and the world is contrary hereunto. First the good things of this life, and then eternal misery, is the method of that kingdom, <421625>Luke 16:25.
These are the two springs of the salvation of the church, -- the two anointed ones that stand before the Lord of the whole earth, from which all the golden oil, whereby the church is dedicated unto God and sanctified,
442
does flow. This glory of Christ in his exaltation, which followed on his sufferings, is that which we now inquire into. And we shall state our apprehensions of it in the ensuing observations: -
1. This is peculiarly that glory which the Lord Christ prays that his disciples may be where he is to behold it. It is not solely so, as it is considered absolutely; but it is that wherein all the other parts of his glory are made manifest. It is the evidence, the pledge, the means of the manifestation of them all. As unto all the instances of his glory before insisted on, there was a veil drawn over them whilst he was in this world. Hence the most saw nothing of it, and the best saw it but obscurely. But in this glory that veil is taken off, whereby the whole glory of his person in itself and in the work of mediation is most illustriously manifested. When we shall immediately behold this glory, we shall see him as he is. This is that glory whereof the Father made grant unto him before the foundation of the world, and wherewith he was actually invested upon his ascension.
2. By this glory of Christ I do not understand the essential glory of his divine nature, or his being absolutely in his own person "over all, God blessed for ever;" but the manifestation of this glory in particular, after it had been veiled in this world under the "form of a servant," belongs hereunto. The divine glory of Christ in his person belongs not unto his exaltation; but the manifestation of it does so. It was not given him by free donation; but the declaration of it unto the church of angels and men after his humiliation was so. He left it not whilst he was in this world; but the direct evidence and declaration of it he laid aside, until he was "declared to be the Son of God with power," by the resurrection from the dead.
When the sun is under a total eclipse, he loseth nothing of his native beauty, light, and glory. He is still the same that he was from the beginning, -- a "great light to rule the day." To us he appears as a dark, useless meteor; but when he comes by his course to free himself from the lunar interposition, unto his proper aspect towards us, he manifests again his native light and glory. So was it with the divine nature of Christ, as we have before declared. He veiled the glory of it by the interposition of the flesh, or the assumption of our nature to be his own; with this addition, that therein he took on him the "form of a servant," of a person of mean and low degree. But this temporary eclipse being past and over, it now
443
shines forth in its infinite lustre and beauty, which belongs unto the present exaltation of his person. And when those who beheld him here as a poor, sorrowful, persecuted man, dying on the cross, came to see him in all the infinite, untreated glories of the divine nature, manifesting themselves in his person, it could not but fill their souls with transcendent joy and admiration. And this is one reason of his prayer for them whilst he was on the earth, that they might be where he is to behold his glory; for he knew what ineffable satisfaction it would be unto them for evermore.
3. I do not understand absolutely the glorification of the human nature of Christ, -- that very soul and body wherein he lived and died, suffered and rose again, -- though that also be included herein. This also were a subject meet for our contemplation, especially as it is the exemplar of that glory which he will bring all those unto who believe in him. But because at present we look somewhat farther, I shall observe only one or two things concerning it.
(1.) That very nature itself which he took on him in this world, is exalted into glory. Some under a pretense of great subtlety and accuracy, do deny that he has either flesh or blood in heaven; that is, as to the substance of them, however you may suppose that they are changed, purified, glorified. The great foundation of the church and all gospel faith, is, that he was made Flesh, that he did partake of flesh and blood, even as did the children. That he has forsaken that flesh and blood which he was made in the womb of the blessed Virgin, -- wherein he lived and died, which he offered unto God in sacrifice, and wherein he rose from the dead, -- is a Socinian fiction. What is the true nature of the glorification of the humanity of Christ, neither those who thus surmise, nor we, can perfectly comprehend. It does not yet appear what we ourselves shall be; much less is it evident unto us what he is, whom we shall be like. But that he is still in the same human nature wherein he was on the earth, that he has the same rational soul and the same body, is a fundamental article of the Christian faith.
(2.) This nature of the man Christ Jesus is filled with all the divine graces and perfections whereof a limited, created nature is capable. It is not deified, it is not made a god; -- it does not in heaven coalesce into one nature with the divine by a composition of them, -- it has not any essential property of the Deity communicated unto it, so as subjectively
444
to reside in it; -- it is not made omniscient, omnipresent, omnipotent; but it is exalted in a fullness of all Divine perfection ineffably above the glory of angels and men. It is incomprehensibly nearer God than they all, -- hath communications from God, in glorious light, love, and power, ineffably above them all; but it is still a creature.
For the substance of this glory of the human nature of Christ, believers shall be made partakers of it; for when we see him as he is, we shall be like him; but as unto the degrees and measures of it, his glory is above all that we can be made partakers of. "There is one glory of the sun, another glory of the moon, and another glory of the stars; and one star differeth from another in glory," as the apostle speaks, 1<461541> Corinthians 15:41. And if there be a difference in glory among the stars themselves as to some degrees of the same glory, how much more is there between the glory of the sun and that of any star whatever! Such is the difference that is, and will be unto eternity, between the human nature of Christ and what glorified believers do attain unto. But yet this is not that properly wherein the glory of Christ in his exaltation, after his humiliation and death, does consist. The things that belong unto it may be reduced unto the ensuing heads.
1. It consisteth in the exaltation of the human nature, as subsisting in the divine person, above the whole creation of God in power, dignity, authority, and rule, with all things that the wisdom of God has appointed to render the glory of it illustrious. I have so largely insisted on the explication and confirmation of this part of the present glory of Christ, in the exposition of <580102>Hebrews 1:2, 3, that I have nothing more to add thereunto.
2. It does so in the evidence given of the infinite love of God the Father unto him, and his delight in him, with the eternal approbation of his discharge of the office committed unto him. Hence he is said "to sit at the right hand of God," or at "the right hand of the majesty on high." That the glory and dignity of Christ in his exaltation is singular, the highest that can be given to a creature, incomprehensible; -- that he is, with respect unto the discharge of his office, under the eternal approbation of God; -- that, as so gloriously exalted, he is proclaimed unto the whole creation, -- are all contained in this expression.
445
3. Hereunto is added the full manifestation of his own divine wisdom, love, and grace, in the work of mediation and redemption of the church. This glory is absolutely singular and peculiar unto him. Neither angels nor men have the least interest in it. Here, we see it darkly as in a glass; above, it shines forth in its brightness, to the eternal joy of them who behold him.
This is that glory which our Lord Jesus Christ in an especial manner prayed that his disciples might behold. This is that whereof we ought to endeavor a prospect by faith; -- by faith, I say, and not by imagination. Vain and foolish men, having general notions of this glory of Christ, knowing nothing of the real nature of it, have endeavored to represent it in pictures and images, with all that lustre and beauty which the art of painting, with the ornaments of gold and jewels, can give unto them. This is that representation of the present glory of Christ, which, being made and proposed unto the imagination and carnal affections of superstitious persons, carrieth such a show of devotion and veneration in the Papal Church. But they err, not knowing the Scripture, nor the eternal glory of the Son of God.
This is the sole foundation of all our meditations herein. The glory that the Lord Jesus Christ is in the real actual possession of in heaven can be no otherwise seen or apprehended in this world, but in the light of faith fixing itself on divine revelation. To behold this glory of Christ is not an act of fancy or imagination. It does not consist in framing unto ourselves the shape of a glorious person in heaven. But the steady exercise of faith on the revelation and description made of this glory of Christ in the Scripture, is the ground, rule, and measure, of all divine meditations thereon.
Hereon our duty it is to call ourselves to an account as unto our endeavor after a gracious view of this glory of Christ: -- When did we steadily behold it? when had we such a view of it as wherein our souls have been satisfied and refreshed? It is declared and represented unto us as one of the chief props of our faith, as a help of our joy, as an object of our hope, as a ground of our consolation, -- as our greatest encouragement unto obedience and suffering. Are our minds every day conversant with thoughts hereof? or do we think ourselves not much concerned herein? Do we look upon it as that which is without us and above us, -- that which we shall have time enough to consider when we come to heaven? So is it
446
with many. They care neither where Christ is nor what he is, so that one way or other they may be saved by him. They hope, as they pretend, that they shall see him and his glory in heaven, -- and that they suppose to be time enough; but in vain do they pretend a desire thereof, -- in vain are their expectations of any such thing. They who endeavor not to behold the glory of Christ in this world, as has been often said, shall never behold him in glory hereafter unto their satisfaction; nor do they desire so to do, only they suppose it a part of that relief which they would have when they are gone out of this world. For what should beget such a desire in them? Nothing can do it but some view of it here by faith; which they despise, or totally neglect. Every pretense of a desire of heaven, and of the presence of Christ therein, that does not arise from, that is not resolved into, that prospect which we have of the glory of Christ in this world by faith, is mere fancy and imagination.
Our constant exercise in meditation on this glory of artist will fill us with joy on his account; which is an effectual motive unto the duty itself. We are for the most part selfish, and look no farther than our own concernments. So we may be pardoned and saved by him, we care not much how it is with himself, but only presume it is well enough. We find not any concernment of our own therein. But this frame is directly opposite unto the genius of divine faith and love. For their principal actings consist preferring Christ above ourselves, and our concerns in him above all our own. Let this, then, stir us up unto the contemplation of this glory. Who is it that is thus exalted over all? Who is thus encompassed with glory, majesty, and power? Who is it that sits down at the right hand of the Majesty on high, -- all his enemies being made his footstool? Is it not he who in this world was poor, despised, persecuted, and slain, -- all for our sakes? Is it not the same Jesus who loved us, and gave himself for us, and washed us in his own blood? So the apostle told the Jews that the same Jesus whom they slew and hanged on a tree, God had exalted with his right hand to be a Prince and Savior, to give repentance unto Israel, and the forgiveness of sins," <440530>Acts 5:30, 31. If we have any valuation of his love, if we have any concernment in what he has done and suffered for the church, we cannot but rejoice in his present state and glory.
Let the world rage whilst it pleaseth; let it set itself with all its power and craft against every thing of Christ that is in it, -- which, whatever is by
447
some otherwise pretended, proceeds from a hatred unto his person; let men make themselves drunk with the blood of his saints; we have this to oppose unto all their attempts, unto our supportment, namely, what he says of himself:
"Fear not; I am the first and the last: I am he that liveth, and was dead; and, behold, I am alive for evermore, and have the keys of hell and of death," <660117>Revelation 1:17, 18.
Blessed Jesus! we can add nothing to thee, nothing to thy glory; but it is a joy of heart unto us that thou art what thou art, -- that thou art so gloriously exalted at the right hand of God; and we do long more fully and clearly to behold that glory, according to thy prayer and promise.
448
CHAPTER 8.
REPRESENTATIONS OF THE GLORY OF CHRIST UNDER THE OLD TESTAMENT.
It is said of our Lord Jesus Christ, that,
"beginning at Moses and all the prophets, he declared unto his disciples in all the Scriptures the things concerning himself," <422427>Luke 24:27.
It is therefore manifest that Moses, and the Prophets, and all the Scriptures, do give testimony unto him and his glory. This is the line of life and light which runs through the whole Old Testament; without the conduct whereof we can understand nothing aright therein: and the neglect hereof is that which makes many as blind in reading the books of it as are the Jews, -- the veil being upon their minds. It is faith alone, discovering the glory of Christ, that can remove that veil of darkness which covers the minds of men in reading the Old Testament, as the apostle declares, 2<470314> Corinthians 3:14-16. I shall, therefore, consider briefly some of those ways and means whereby the glory of Christ was represented unto believers under the Old Testament.
1. It was so in the institution of the beautiful worship of the law, with all the means of it. Herein have they the advantage above all the splendid ceremonies that men can invent in the outward worship of God; they were designed and framed in Divine wisdom to represent the glory of Christ, in his person and his office. This nothing of human invention can do, or once pretend unto. Men cannot create mysteries, nor can give unto anything natural in itself a mystical signification. But so it was in the old divine institutions. What were the tabernacle and temple? What was the holy place with the utensil of it? What was the oracle, the ark, the cherubim, the mercy-seat, placed therein? What was the high priest in all his vestments and administrations? What were the sacrifices and annual sprinkling of blood in the most holy place? What was the whole system of their religious worship? Were they anything but representations of Christ in the glory of his person and his office? They were a shadow, and the body
449
represented by that shadow was Christ. If any would see how the Lord Christ was in particular foresignified and represented in them, he may peruse our exposition on the 9th chapter of the Epistle unto the Hebrews, where it is handled so at large as that I shall not here again insist upon it. The sum is,
"Moses was faithful in all the house of God, for a testimony of those things which were to be spoken afterward," <580305>Hebrews 3:5.
All that Moses did in the erection of the tabernacle, and the institution of all its services, was but to give an antecedent testimony by way of representation, unto the things of Christ that were afterward to be revealed. And that also was the substance of the ministry of the prophets, 1<600111> Peter 1:11,12. The dark apprehensions of the glory of Christ, which by these means they obtained, were the life of the church of old.
2. It was represented in the mystical account which is given us of his communion with his church in love and grace. As this is intimated in many places of Scripture, so there is one entire book designed unto its declaration. This is the divine Song of Solomon, who was a type of Christ, and a penman of the Holy Ghost therein A gracious record it is of the divine communications of Christ in love and grace unto his church, with their returns of love unto him, and delight in him. And then may a man judge himself to have somewhat profited in the experience of the mystery of a blessed intercourse and communion with Christ, when the expressions of them in that holy dialogue do give light and life unto his mind, and efficaciously communicate unto him an experience of their power. But because these things are little understood by many, the book itself is much neglected, if not despised; yea, to such impudence have some arrived, in foaming out their own shame, as that they have ridiculed the expressions of it. But we are foretold of such mockers in the last days, that should walk after their own ungodly lusts; they are not of our present consideration.
The former instance of the representations of the glory of Christ in their institutions of outward worship, with this record of the inward communion they had with Christ in grace, faith, and love, gives us the substance of that view which they had of his glory. What holy strains of delight and admiration, what raptures of joy, what solemn and divine
450
complacency, what ardency of affection, and diligence in attendance unto the means of enjoying communion with him, this discovery of the glory of Christ wrought in the souls of them that did believe, is emphatically expressed in that discourse. A few days, a few hours spent in the frame characterised in it, is a blessedness excelling all the treasures of the earth; and if we, whose revelations of the same glory do far exceed theirs, should be found to come short of them in ardency of affection unto Christ, and continual holy admiration of his excellencies, we shall one day be judged unworthy to have received them.
3. It was so represented and made known under the Old Testament, in his personal appearances on various occasions unto several eminent persons, leaders of the church in their generations This he did as a praeludium to his incarnation. He was as yet God only; but appeared in the assumed shape of a man, to signify what he would be. He did not create a human nature, and unite it unto himself for such a season; only by his divine power he acted the shape of a man composed of what ethereal substance he pleased, immediately to be dissolved. So he appeared to Abraham, to Jacob, to Moses, to Joshua, and others; as I have at large elsewhere proved and confirmed. And hereon, also, because he was the divine person who dwelt in and dwelt with the church, under the Old Testament, from first to last, in so doing he constantly assumes unto himself human affections, to intimate that a season would come when he would immediately act in that nature. And, indeed, after the fall there is nothing spoken of God in the Old Testament, nothing of his institutions, nothing of the way and manner of dealing with the church, but what has respect unto the future incarnation of Christ. And it had been absurd to bring in God under perpetual anthropopathies, as grieving, repenting, being angry, weal pleased, and the like, were it not but that the divine person intended was to take on him the nature wherein such affections do dwell.
4. It was represented in prophetical visions. So the apostle affirms that the vision which Isaiah had of him was when he saw his glory, <431241>John 12:41. And it was a blessed representation thereof; for his divine person being exalted on a throne of glory, "his train filled the temple." The whole train of his glorious grace filled the temple of his body. This is the true tabernacle, which God pitched, and not man; -- the temple which was destroyed, and which he raised again in three days, wherein dwelt the
451
fullness of the Godhead, <510209>Colossians 2:9. This glory was now presented unto the view of Isaiah, chap. <230601>6:1-5; which filled him with dread and astonishment. But from thence he was relieved, by an act of the ministry of that glorious one, taking away his iniquity by a coal from the altar; which typified the purifying efficacy of his sacrifice. This was food for the souls of believers: in these and on the like occasions did the whole church lift up their voice in that holy cry, "Make haste, our Beloved, and be thou like to a roe, or to a young hart, on the mountains of spices."
Of the same nature was his glorious appearance on mount Sinai at the giving of the law, Exodus 19; -- for the description thereof by the Psalmist, <196817>Psalm 68:17, 18, is applied by the apostle unto the ascension of Christ after his resurrection, <490408>Ephesians 4:8. Only, as it was then full of outward terror, because of the giving of the fiery law, it was referred unto by the Psalmist as full of mercy, with respect unto his accomplishment of the same law. His giving of it was as death unto them concerned, because of its holiness, and the severity of the curse wherewith it was attended; his fulfil1ing of it was life, by the pardon and righteousness which issued from thence.
5. The doctrine of his incarnation, whereby he became the subject of all that glory which we inquire after, was revealed, although not so clearly as by the gospel, after the actual accomplishment of the thing itself. In how many places this is done in the Old Testament I have elsewhere declared; at least I have explained and vindicated many of them (for no man can presume to know them all), -- "Vindicae Evangelae".f16 One instance, therefore, shall here suffice; and this is that of the same prophet Isaiah, chap. <230906>9:6, 7,
"Unto us a child is born, unto us a son is given; and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgement and with justice from henceforth even for ever. The zeal of the Lord of hosts will perform this."
452
This one testimony is sufficient to confound all Jews, Socinians, and other enemies of the glory of Christ. I do acknowledge that, notwithstanding this declaration of the glory of Christ in his future incarnation and rule, there remained much darkness in the minds of them unto whom it was then made. For although they might and did acquiesce in the truth of the revelation, yet they could frame to themselves no notions of the way or manner of its accomplishment. But now, when every word of it is explained, declared, and its mystical sense visibly laid open unto us in the Gospel, and by the accomplishment exactly answering every expression in it, it is judicial blindness not to receive it. Nothing but the satanical pride of the hearts of men, which will admit of no effects of infinite wisdom but what they suppose they can comprehend, can shut their eyes against the light of this truth
6. Promises, prophecies, predictions, concerning his person, his coming, his office, his kingdom, and his glory in them all, with the wisdom, grace, and love of God to the church in him, are the line of life, as was said, which runs through all the writings of the Old Testament, and takes up a great portion of them. Those were the things which he expounded unto his disciples out of Moses and all the Prophets. Concerning these things he appealed to the Scriptures against all his adversaries: "Search the Scriptures; for they are they which testify of me." And if we find them not, if we discern them not therein, it is because a veil of blindness is over our minds. Nor can we read, study, or meditate on the writings of the Old Testament unto any advantage, unless we design to find out and behold the glory of Christ, declared and represented in them. For want hereof they are a sealed book to many unto this day.
7. It is usual in the Old Testament to set out the glory of Christ under metaphorical expressions; yea, it aboundeth therein. For such allusions are exceedingly suited to let in a sense into our minds of those things which we cannot distinctly comprehend. And there is an infinite condescension of divine wisdom in this way of instruction, representing unto us the power of things spiritual in what we naturally discern. Instances of this kind, in calling the Lord Christ by the names of those creatures which unto our senses represent that excellency which is spiritually in him, are innumerable. So he is called the rose, for the sweet savor of his love, grace, and obedience; -- the lily, for his gracious beauty and amiableness; -- the
453
pearl of price, for his worth, for to them that believe he is precious; -- the vine, for his fruitfulness; -- the lion, for his power; -- the Lamb, for his meekness and fitness for sacrifice; with other things of the like kind almost innumerable.
These things have I mentioned, not with any design to search into the depth of this treasury of those divine truths concerning the glory of Christ: but only to give a little light unto the words of the evangelist, that he opened unto his disciples out of Moses and all the Prophets the things which concerned himself; and to stir up our own souls unto a contemplation of them as contained therein.
454
CHAPTER 9.
THE GLORY OF CHRIST IN HIS INTIMATE CONJUNCTION WITH THE CHURCH.
What concerns the glory of Christ in the mission of the Holy Ghost unto the church, with all the divine truths that are branched from it, I have at large declared in my discourse concerning the whole dispensation of the Holy Spirit. Here, therefore, it must have no place amongst those many other things which offer themselves unto our contemplation as part of this glory, or intimately belonging thereunto. I shall insist briefly on three only, which cannot be reduced directly unto the former heads.
And the first of these is, -- That intimate conjunction that is between Christ and the church; whence it is just and equal in the sight of God, according unto the rules of his eternal righteousness, that what he did and suffered in the discharge of his office, should be esteemed, reckoned, and imputed unto us, as unto all the fruits and benefits of it, as if we had done and suffered the same things ourselves. For this conjunction of his with us was an act of his own mind and will, wherein he is ineffably glorious.
The enemies of the glory of Christ and of his cross do take this for granted, that there ought to be such a conjunction between the guilty person and him that suffers for him, as that in him the guilty person may be said, in some sense, to undergo the punishment himself. But then they affirm, on the other hand, that there was no such conjunction between Christ and sinners, -- none at all; but that he was a man, as they were men; and otherwise, that he was at the greatest distance from them all as it is possible for one man to be from another, Socin. de Servant. lib. 3 cap. 3. The falseness of this latter assertion, and the gross ignorance of the Scripture, under a pretense of subtlety, in them that make it, will evidently appear in our ensuing Discourse.
The apostle tells us, 1<600224> Peter 2:24, that in "his own self he bare our sins in his own body on the tree;" and, chap. <600318>3:18, that he "suffered for sins, the just for the unjust, that he might bring us to God." But this seems somewhat strange unto reason. Where is the justice, where is the equity,
455
that the just should suffer for the unjust? Where is divine righteousness herein? For it was an act of God: "The Lord has laid on him the iniquity of us all," <235306>Isaiah 53:6. The equity hereof, with the grounds of it, must be here a little inquired into. First of all, it is certain that all the elect, the whole church of God, fell in Adam under the curse due to the transgression of the law. It is so also, that in this curse death, both temporal and eternal, was contained. This curse none could undergo and be saved. Nor was it consistent with the righteousness, or holiness, or truth of God, that sin should go unpunished. Wherefore there was a necessity, upon a supposition of God's decree to save his church, of a translator of punishment, -- namely, from them who had deserved it, and could not bear it, unto one who had not deserved it, but could bear it.
A supposition of this translation of punishment by divine dispensation is the foundation of Christian religion, yea, of all supernatural revelation contained in the Scripture. This was first intimated in the first promise; and afterward explained and confirmed in all the institutions of the Old Testament. For although in the sacrifices of the law, there was a revival of the greatest and most fundamental principle of the law of nature, -- name]y, that God is to be worshipped with our best, -- yet the principal end and use of them was to represent this translation of punishment from the offender unto another, who was to be a sacrifice in his stead.
The reasons of the equity hereof, and the unspeakable glory of Christ herein, is what we now inquire into. And I shall reduce what ought to be spoken hereunto to the ensuing heads: -
I. It is not contrary unto the nature of divine justice, it does not interfere
with the principles of natural light in man, that in sundry cases some persons should suffer punishment for the sins and, offenses of others.
I shall at present give this assertion no other confirmation, but only that God has often done so, who will, who can, do no iniquity.
So he affirms that he will do, <022005>Exodus 20:5,
"Visiting the iniquity of the fathers upon the children unto the third and fourth generation."
456
It is no exception of weight, that they also are sinners, continuing in their fathers' sins; for the worst of sinners must not be dealt unjustly withal: but they must be so if they are punished for their fathers' sins, and it be absolutely unlawful that any one should be punished for the sin of another.
So the church affirms,
"Our fathers have sinned, and are not; and we have borne their iniquities," <250507>Lamentations 5:7.
And so it was; for in the Babylonish captivity God punished the sins of their forefathers, especially those committed in the days of Manasseh, 2<122326> Kings 23:26, 27; as afterward, in the final destruction of that church and nation, God punished in them the guilt of all bloody persecutions from the beginning of the world, <421150>Luke 11:50, 51.
So Canaan was cursed for the sin of his father, <010925>Genesis 9:25. Saul's seven sons were put to death for their father's bloody cruelty, 2<102109> Samuel 21:9, 14. For the sin of David, seventy thousand of the people were destroyed by an angel, concerning whom he said,
"It is I that have sinned and done evil; these sheep, what have they done" 2<102415> Samuel 24:15-17.
See also 1<112129> Kings 21:29. So was it with all the children or infantry that perished in the flood, or in the conflagration of Sodom and Gomorrah. And other instances of the like nature may be assigned.
It is therefore evident that there is no inconsistency with the nature of divine justice, nor the rules of reason among men, that in sundry cases the sins of some may be punished on others.
II. It is to be observed, that this administration of justice is not
promiscuous, -- that any whatever may be punished for the sins of any others. There is always a special cause and reason of it; and this is a peculiar conjunction between them who sin and those who are punished for their sins. And two things belong unto this conjunction
1. Especial relation;
2. Especial mutual interest.
457
1. There is an especial relation required unto this translation of punishment; such as that between parents and children, as in most of the instances before given; or between a king and subjects, as in the case of David. Hereby the persons sinning and those suffering are constituted one body, wherein if one member offend, another may justly suffer: the back may answer for what the hand takes away.
2. It consists in mutual interest. Those whose sins are punished in others have such an interest in them, as that their being so is a punishment unto themselves. Therefore are such sinners threatened with the punishment and evils that shall befall their posterity or children for their sakes; which is highly penal unto themselves, <041433>Numbers 14:33, "Your children shall wander in the wilderness forty years, and bear your whoredoms." The punishment due to their sins is in part transferred unto their children; and therein did the sting of heir own punishment also consist.
III. There is a greater, a more intimate conjunction, a nearer relation, a
higher mutual interest, between Christ and the church, than ever was or can be between any other persons or relations in the world, whereon it became just and equal in the sight of God that he should suffer for us, and that what he did and suffered would be imputed unto us; which is farther to be cleared.
There neither is nor can be any more than a threefold conjunction between divers distinct persons. The first is natural; the second is moral, whereunto I refer that which is spiritual or mystical; and the third federal, by virtue of mutual compact. In all thee ways is Christ in conjunction with his church, and in every one of them in a way singular and peculiar.
1. The first conjunction of distinct periods is natural. God has made all mankind "of one blood," <441726>Acts 17:26, -- whereby there is a cognation and alliance between them all. Hence every man is every man's brother or neighbor, unto whom loving-kindness is to be showed, <421036>Luke 10:36. And this conjunction was between Christ and the church, as the apostle declares, <580214>Hebrews 2:14, 15,
"Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death
458
he might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death were all their lifetime subject to bondage."
Hence "both he that sanctifieth and they who are sanctified are all of one," verse 11. His infinite condescension, in coming into this communion and conjunction of nature with us, was before declared; but it is not common, like that between all other men, partakers of the same nature. There are two things wherein it was peculiar and eminent.
(1.) This conjunction between him and the church did not arise from a necessity of nature, but from a voluntary act of his will. The conjunction that is between all others is necessary. Every man is every man's brother, Whether he will or no, by being a man. Natural generation, communicating to every one his subsistence in the same nature, prevent all acts of their own will and choice. With the Lord Christ it was otherwise, as the text affirms. For such reasons as are there expressed, he did, by an act of his own will, partake of flesh and blood, or came into this conjunction with us. He did it of his own choice, because the children did partake of the same. He would be what the children were. Wherefore the conjunction of Christ in human nature with the church is ineffably distinct from that common conjunction which is amongst all others in the same nature. And, therefore, although it should not be meet amongst mere men, that one should act and suffer in the stead of others, because they are all thus related to one another, as it were, whether they will or no; yet this could not reach the Lord Christ, who, in a strange and wonderful manner, came into this conjunction by a mere act of his own.
(2.) He came into it on this design, and for this only end, -- namely, that in our nature, taken to be his own, he might do and suffer what was to be done and suffered for the church: so it is added in the text, "That by death he might destroy him who had the power of death; and deliver them who through fear of death were subject to bondage." This was the only end of his conjunction in nature with the church; and this puts the case between him and it at a vast distance from what is or may be between other men.
It is a foolish thing to argue, that because a mere participation of the same nature among men is not sufficient to warrant the righteousness of punishing one for another, -- therefore the conjunction in the same nature
459
betwixt Christ and the church is not a sufficient and just foundation of his suffering for us, and in our stead. For, by an act of his own will and choice, he did partake of our nature, and that for this very end, that therein he might suffer for us; as the Holy Ghost expressly declares. Amongst others, there neither is nor can be any thing of this nature, and so no objection from what is equal or unequal amongst them can arise against what is equal between Christ and the church. And herein is he glorious and precious unto them that believe, as we shall see immediately.
2. There is a mystical conjunction between Christ and the church, which answers all the most strict, real, or moral unions or conjunctions between other persons or things. Such is the conjunction between the head of a body and its members, or the tree of the vine and its branches, which are real; or between a husband and wife, which is moral and real also. That there is such a conjunction between Christ and his church the Scripture plentifully declares, as also that it is the foundation of the equity of his suffering in its stead. So speaks the apostle, <490525>Ephesians 5:25-32, "Husbands, love your wives, even as Christ also loved the church," -- that is, his wife, the bride, the Lamb's wife, -- "and gave himself for it," etc. Being the head and husband of the church, which was to be sanctified and saved, and could be so no otherwise but by his blood and sufferings, he was both meet so to suffer, and it was righteous also that what he did and suffered should be imputed unto them for whom he both did it and suffered. Let the adversaries of the glory of Christ assign any one instance of such a conjunction, union, and relation between any amongst mankind, as is between Christ and the church, and they may give some countenance unto their cavils against his obedience and sufferings in our stead, with the imputation of what he did and suffered unto us. But the glory of Christ is singular herein, and as such it appears unto them by whom the mystery of it is, in any measure, spiritually apprehended.
But yet it will be said, that this mystical conjunction of Christ with his church is consequential unto what he did and suffered for it; for it ensues on the conversion of men unto him. For it is by faith that we are implanted into him. Until that be actually wrought in us, we have no mystical conjunction with him. He is not a head or a husband unto unregenerate, unsanctified unbelievers, whilst they continue so to be; and such was the state of the whole church when Christ suffered for us, <450508>Romans 5:8;
460
<490206>Ephesians 2:6. There was, therefore, no such mystical conjunction between him and the church as to render it meet and equal that he should suffer in its stead. Wherefore the church is the effect of the work of redemption, -- that which rose out of it, which was made and constituted by it; and cannot be so the object of it as that which was to be redeemed by virtue of an antecedent conjunction with it. I answer, -
(1.) although this mystical conjunction is not actually consummate without an actual participation of the Spirit of Christ, yet the church of the elect was designed antecedently unto all his sufferings to be his spouse and wife, so as that he might love her and suffer for her; so it is said, <281212>Hosea 12:12, "Israel served for a wife, and for a wife he kept sheep." Howbeit she was not his married wife until after he had served for her, and thereby purchased her to be his wife; yet as he served for her she is called his wife, because of his love unto her, and because she was so designed to be, upon his service. So was the church designed to be the spouse of Christ in the counsel of God; whereon he loved her and gave himself for her.
Hence, in the work of redemption the church was the object of it, as designed to be the spouse of Christ; and the effect of it, inasmuch as that thereby it was made meet for the full consummation of that alliance; as the apostle expressly declares, <490525>Ephesians 5:25-27.
(2.) Antecedently unto all that the Lord Christ did and suffered for the church, there was a supreme act of the will of God the Father, giving all the elect unto him, intrusting them with him, to be redeemed, sanctified, and saved; as himself declares, <431706>John 17:6, 9; 10:14-16. And on these grounds this mystical conjunction between Christ and the church has its virtue and efficacy before it be actually consummate.
3. There is a federal conjunction between distinct persons: and as this is various, according unto the variety of the interests and ends of them that enter into it; so that is most eminent, where one, by the common consent of all that are concerned, undertakes to be a sponsor or surety for others, to do and answer what on their part is required of them for attaining the ends of the covenant. So did the Lord Christ undertake to be surety of the new covenant in behalf of the church, <580722>Hebrews 7:22, and thereon tendered himself unto God, to do and suffer for them, in their stead, and on their behalf, whatever was required, that they might be sanctified and
461
saved. These things I have treated of at large elsewhere, as containing a great part of the mystery of the wisdom of God in the salvation of the church Here, therefore, I do only observe, that this is that whereby the mystical conjunction that was between Christ and the church, whereon it was meet, just, and equal in the sight of God, that what he did and suffered should be imputed unto us, is completed.
These are some of the foundations of that mystery of transmitting the sins of the church, as to the guilt and punishment of them, from the sinners themselves unto another, every way innocent, pure, and righteous in himself, -- which is the life, soul, and center of all Scripture revelations. And herein is he exceedingly glorious and precious unto them that believe. No heart can conceive, no tongue can express the glory of Christ herein. Now, because his infinite condescension and love herein have been spoken to before, I shall here only instance its greatness in some of its effects.
1. It shines forth in the exaltation of the righteousness of God in the forgiveness of sins. There is no more adequate conception of the divine nature, than that of justice in rule and government. Hereunto it belongs to punish sin according unto its desert; and herein consisted the first actings of God as the governor of the rational creation. They did so in the eternal punishment of the angels that sinned, and the casting of Adam out of Paradise, -- an emblem also of everlasting ruin. Now, all the church, all the elect of God, are sinners; -- they were so in Adam, -- they have been and are so in themselves. What does become the justice of God to do thereon? Shall it dismiss then all unpunished? Where, then, is that justice which spared not the angels who sinned, nor Adam at the first? Would this procedure have any consonance thereunto, -- be reconcilable unto it? Wherefore the establishment of the righteousness of God on the one hand, and the forgiveness of sin on the other, seem so contradictory, as that many stumble and fall at it eternally. See <451003>Romans 10:3, 4.
But in this interposition of Christ, in this translation of punishment from the church unto him, by virtue of his conjunction therewith, there is a blessed harmony between the righteousness of God and the forgiveness of sins; -- the exemplification whereof is his eternal glory. "O blessed change! 0 sweet permutation!" as Justin Martyr speaks.
462
By virtue of his union with the church, which of his own accord he entered into, and his undertaking therein to answer for it in the sight of God, it was a righteous thing with God to lay the punishment of all our sins upon him, so as that he might freely and graciously pardon them all, to the honor and exaltation of his justice, as well as of his grace and mercy, <450324>Romans 3:2426.
Herein is he glorious in the sight of God, angels, and men. In him there is at the same time, in the same divine acting, a glorious resplendence of justice and mercy; -- of the one in punishing, of the other in pardoning. The appearing inconsistency between the righteousness of God and the salvation of sinners, wherewith the consciences of convinced persons are exercised and terrified, and which is the rock on which most of them split themselves into eternal ruin, is herein removed and taken away. In his cross were divine holiness and vindictive justice exercised and manifested; and through his triumph, grace and mercy are exerted to the utmost. This is that glory which ravisheth the hearts and satiates the souls of them that believe. For what can they desire more, what is farther needful unto the rest and composure of their souls, than at one view to behold God eternally well pleased in the declaration of his righteousness and the exercise of his mercy, in order unto their salvation? In due apprehensions hereof let my soul live; -- in the faith hereof let me die, and let present admiration of this glory make way for the eternal enjoyment of it in its beauty and fullness.
2. He is glorious in that the law of God in its receptive part, or as to the obedience which it required, was perfectly fulfilled and accomplished. That it should be so, was absolutely necessary, from the wisdom, holiness, and righteousness of him by whom it was given. For what could be more remote from those divine perfections, than to give a law which never was to be fulfilled in them unto whom it was given, and who were to have the advantages of it? This could not be done by us; but through the obedience of Christ, by virtue of this his mystical conjunction with the church, the law was so fulfilled in us by being fulfilled for us, as that the glory of God in the giving of it, and annexing eternal rewards unto it, is exceedingly exalted. See <450803>Romans 8:3, 4.
463
This is that glory of Christ whereof one view by faith will scatter all the fear, answer all the objections, and give relief against all the despondencies, of poor, tempted, doubting souls; and an anchor it will be unto all believers, which they may cast within the veil, to hold them firm and steadfast in all trials, storms, and temptations in life and death.
464
CHAPTER 10.
THE GLORY OF CHRIST IN THE COMMUNICATION OF HIMSELF UNTO BELIEVERS.
Another instance of the glory of Christ, which we are to behold here by faith, and hope that we shall do so by sight hereafter, consists in the mysterious communication of himself, and all the benefits of his mediation, unto the souls of them that do believe, to their present happiness and future eternal blessedness.
Hereby he becomes theirs as they are his; which is the life, the glory, and consolation of the church, <220603>Song of Solomon 6:3; 2:16; 7:10, -- he and all that he is being appropriated unto them, by virtue of their mystical union. There is, there must be, some ground, formal reason, and cause of this relation between Christ and the church, whereby he is theirs, and they are his; -- he is in them, and they in him, so as it is not between him and other men in the world.
The apostle, speaking of this communication of Christ unto the church, and the union between them which does ensue thereon, affirms that it is "a great mystery;" for "I speak," saith he, "concerning Christ and the church," <490532>Ephesians 5:32.
I shall very briefly inquire into the causes, ways, and means of this mysterious communication, whereby he is made to be ours, to be in us, to dwell with us, and all the benefits of his mediation to belong unto us. For, as was said, it is evident that he does not thus communicate himself unto all by natural necessity, as the sun gives light equally unto the whole world, -- nor is he present with all by a ubiquity of his human nature, -- nor, as some dream, by a diffusion of his rational soul into all, -- nor does he become ours by a carnal eating of him in the sacrament; but this mystery proceeds from, and depends on, other reasons and causes, as we shall briefly declare.
But yet, before I proceed to declare the way and manner whereby Christ communicateth himself unto the church, I must premise something of divine communications in general and their glory. And I shall do this by
465
touching a little on the harmony and correspondence that is between the old creation and the new.
1. All being, power, goodness, and wisdom, were originally essentially, infinitely in God. And in them, with the other perfections of his nature, consisted his essential glory.
2. The old creation was a communication of being and goodness by almighty power, directed by infinite wisdom, unto all things that were created for the manifestation of that glory. This was the first communication of God unto anything without himself; and it was exceeding glorious. See <191901>Psalm 19:1; <450120>Romans 1:20. And it was a curious machine, pruned in the subordination and dependency of one thing on another; without which they could not subsist, nor have a continuance of their beings. All creatures below live on the earth and the products of it; the earth, for its whole production, depends on the sun and other heavenly bodies; as God declares, <280221>Hosea 2:21, 22,
"I will hear, saith the LORD, I will hear the heavens, and they shall hear the earth; and the earth shall hear the corn, and the wine, and the oil; and they shall hear Jezreel."
God has given a subordination of things in a concatenation of causes, whereon their subsistence does depend. Yet, -
3. In this mutual dependency on and supplies unto one another, they all depend on and are influenced from God himself, -- the eternal fountain of being, power, and goodness "He hears the heavens;" and in the continuation of this order, by constant divine communication of being, goodness, and power, unto all things, God is no less glorified than in the first creation of them, <441415>Acts 14:15- 17; 17:24-29.
4. This glory of God is visible in the matter of it, and is obvious unto the reason of mankind; for from his works of creation and providence they may learn his eternal power and godhead, wherein he is essentially glorious.
5. But by this divine communication, God did not intend only to glorify himself in the essential properties of his nature, but his existence also in three persons, of Father, Son, and Spirit. For although the whole creation
466
in its first framing, and in its perfection, was, and is, by an emanation of power and goodness from the divine nature, in the person of the Father, as he is the fountain of the Trinity, whence he is said peculiarly to be the Creator of all things; yet the immediate operation in the creation was from the Son, the power and wisdom of the Father, <430101>John 1:1-3; <510116>Colossians 1:16; <580102>Hebrews 1:2. And as upon the first production of the mass of the creation, it was under the especial care of the Spirit of God, to preserve and cherish it unto the production of all distinct sorts of creatures, <010102>Genesis 1:2, -- so in the continuance of the whole, there is an especial operation of the same Spirit in all things. nothing can subsist one moment by virtue of the dependence which all things have on one another, without a continual emanation of power from him. See <19A429P> salm 104:29, 30.
By these divine communications, in the production and preservation of the creature, does God manifest his glory, and by them alone in the way of nature he does so; and without them, although he would have been for ever essentially glorious, yet was it impossible that his glory should be known unto any but himself. Wherefore, on these divine communications does depend the whole manifestation of the glory of God. But this is far more eminent, though not in the outward effects of it so visible, in the new creation; as we shall see.
1. All goodness, grace, life, light, mercy, and power, which are the springs and causes of the new creation, are all originally in God, in the divine nature, and that infinitely and essentially. In them is God eternally or essentially glorious; and the whole design of the new creation was to manifest his glory in them, by external communications of them, and from them.
2. The first communication of and from these things is made unto Christ, as the Head of the church. For, in the first place, it pleased God that in him should all the fullness of these things dwell, so as that the whole new creation might consist in him, <510117>Colossians 1:17-19. And this was the first egress of divine wisdom for the manifestation of the glory of God in these holy properties of his nature. For, -
3. This communication was made unto him as a repository and treasury of all that goodness, grace, life, light, power, and mercy, which were necessary for the constitution and preservation of the new creation. They
467
were to be laid up in him, to be hid in him, to dwell in him; and from him to be communicated unto the whole mystical body designed unto him, -- that is, the church. And this is the first emanation of divine power and wisdom, for the manifestation of his glory in the new creation. This constitution of Christ as the head of it, and the treasuring up in him all that was necessary for its production and preservation, wherein the church is chosen and preordained in him unto grace and glory, is the spring and fountain of divine glory, in the communications that ensue thereon.
4. This communication unto Christ is,
(1.) Unto his person; and then,
(2.) With respect unto his office.
It is in the person of Christ that all fullness does originally dwell. On the assumption of human nature into personal union with the Son of God, all fullness dwells in him bodily, <510209>Colossians 2:9. And thereon receiving the Spirit in all fullness, and not by measure, all the treasures of wisdom and knowledge were hid in him, <510203>Colossians 2:3, and he was filled with the unsearchable riches of divine grace, <490308>Ephesians 3:8-11. And the office of Christ is nothing but the way appointed in the wisdom of God for the communication of the treasures of grace which were communicated unto his person. This is the end of the whole office of Christ, in all the parts of it, as he is a priest, a prophet, and a king. They are, I say, nothing but the ways appointed by infinite wisdom for the communication of the grace laid up in his person unto the church. The transcendent glory hereof we have in some weak measure inquired into.
5. The decree of election prepared, if I may so say, the mass of the new creation. In the old creation, God first prepared and created the mass or matter of the whole; which afterward, by the power of the Holy Spirit, was formed into all the distinct beings whereof the whole creation was to consist, and animates according to their distinct kinds.
And in order unto the production and perfecting of the work of the new creation, God did from eternity, in the holy purpose of his will, prepare, and in design set apart unto himself, that portion of mankind whereof it was to consist. Hereby they were only the peculiar matter that was to be wrought upon by the Holy Ghost, and the glorious fabric of the church
468
erected out of it. What was said, it may be, of the natural body by the Psalmist, is true of the mystical body of Christ, which is principally intended, <19D915>Psalm 139:15, 16,
"My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth. Thine eyes did see my substance yet being imperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them."
The substance of the church, whereof it was to be formed, was under the eye of God, as proposed in the decree of election; yet was it as such imperfect. It was not formed or shaped into members of the mystical body; but they were all written in the book of life. And in pursuance of the purpose of God, there they are by the Holy Spirit, in the whole course and continuance of time, in their several generations fashioned into the shape designed for them.
6. This, therefore, is herein the glorious order of divine communications. From the infinite, eternal spring of wisdom, grace, goodness and love, in the Father, -- all the effects whereof unto this end were treasured up in the person and mediation of the Son, the Holy Spirit, unto whom the actual application of them is committed, communicates life, light, power, grace, and mercy, unto all that are designed parts of the new creation. Hereon does God glorify both the essential properties of his nature, -- his infinite wisdom, power, goodness, and grace, -- as the only eternal spring of all these things, and also his ineffable glorious existence in three persons by the order of the communication of these things unto the church, which are originally from his nature. And herein is the glorious truth of the blessed Trinity, -- which by some is opposed, by some neglected, by most looked on as that which is so much above them as that it does not belong unto them, -- made precious unto them that believe, and becomes the foundation of their faith and hope. In a view of the glorious order of those divine communications, we are in a steady contemplation of the ineffable glory of the existence of the nature of God in the three distinct persons of Father, Son, and Holy Ghost.
7. According unto this divine order, the elect in all ages are, by the Holy Spirit moving and acting on that mass of the new creation, formed and
469
animated with spiritual life, light, grace, and power, unto the glory of God. They are not called accidentally, according unto the external occasions and causes of their convention unto God; but in every age, at his own time and season, the Holy Spirit communicates these things unto them in the order declared, unto the glory of God.
8. And in the same manner is the whole new creation preserved every day; -- every moment there is vital power and strength, mere and grace, communicated in this divine order to all believers in the world. There is a continual influence from the Fountain, from the Head, into all the members, whereby they all consist in him, are acted by him, who worketh in us both to will and to do of his own good pleasure. And the apostle declares that the whole constitution of church order is suited, as an external instrument, to promote these divine communications unto all the members of the church itself, <490413>Ephesians 4:13-15.
This in general is the order of divine communications, which is for the substance of it continued in heaven, and shall be so unto eternity; for God is, and ever will be, all, and in all. But at present it is invisible unto eyes of flesh, yea, the reason of men. Hence it is by the most despised; -- they see no glory in it. But let us consider the prayer of the apostle, that it may be otherwise with us, <490116>Ephesians 1:16-23. For the revelation made of the glory of God in the old creation is exceeding inferior to that which he makes of himself in the new.
Having premised these things in general concerning the glory of divine communications, I shall proceed to declare, in particular, the grounds and way whereby the Lord Christ communicates himself and wherewithal all the benefits of his mediation, unto them that do believe, as it was before proposed.
We on our part are said herein to receive him, and that by faith, <430112>John 1:12. Now, where he is received by us, he must be tendered, given, granted, or communicated unto us. And this he is by some divine acts of the Father, and some of his own.
The foundation of the whole is laid in a sovereign act of the will, the pleasure, the grace of the Father. And this is the order and method of all divine operations in the way and work of grace. They originally proceed all
470
from him; and having effected their ends, do return, rest, and center in him again. See <490104>Ephesians 1:4-6. Wherefore, that Christ is made ours, that he is communicated unto us, is originally from the free act, grant, and donation, of the Father, 1<460130> Corinthians 1:30; <450515>Romans 5:15-17. And hereunto sundry things do concur. As, --
1. His eternal purpose, which he purposed in himself, to glorify his grace in all his elect, by this communication of Christ and the benefits of his mediation unto them; which the apostle declares at large, Ephesians 1.
2. His granting all the elect unto Christ, to be his own, so to do and suffer for them what was antecedaneously necessary unto the actual communication of himself unto them: "Thine they were, and thou gavest them me," <431706>John 17:6.
3. The giving of the promise, or the constitution of the rule and law of the Gospel, whereby a participation of Christ, an interest in him and all that he is, is made over and assured unto believers, <430112>John 1:12; 1<620101> John 1:1-4.
4. An act of almighty power, working and creating faith in the souls of the elect, enabling them to receive Christ so exhibited and communicated unto them by the gospel, <490119>Ephesians 1:19, 20; 2:5-8.
These things, which I have but named, have an influence into the glory of Christ herein; for this communication of him unto the church is an effect of the eternal counsel, wisdom, grace, and power of the Father.
But they are the acts of Christ himself herein, which principally we inquire into, as those which manifest the glory of his wisdom, love, and condescension.
And, --
1. He gives and communicates unto them his Holy Spirit; -- the Holy Spirit as peculiarly his, as granted unto him of the Father, as inhabiting in him in all fullness. This Spirit -- abiding originally as to his person, and immeasurably as unto his effects and operations, in himself -- he gives unto all believers, to inhabit and abide in them also, <431414>John 14:14-20; 1<460617> Corinthians 6:17; <450809>Romans 8:9. Hence follows an ineffable union
471
between him and them. For as in his incarnation he took our nature into personal union with his own; so herein he takes our persons into a mystical union with himself. Hereby he becomes ours, and we are his.
And herein he is unspeakably glorious. For this mystery of the inhabitation of the same Spirit in him as the head, and the church as his body, animating the whole, is a transcendent effect of divine wisdom. There is nothing of this nature in the whole creation besides, -- no such union, no such mutual communication. The strictest unions and relations in nature are but shadows of it, <490525>Ephesians 5:25-32. Herein also is the Lord Christ precious unto them that do believe, but a stone of stumbling and a rock of offense unto the disobedient. This glorious, ineffable effect of his wisdom and grace; this rare, peculiar, singular way of the communication of himself unto the church, is by many despised. They know, it may be, some of them, what it is to be joined unto a harlot so as to become one flesh; but what it is to be joined unto the Lord so as to become one spirit, they know not. But this principle and spring of the spiritual life of the church, and of all vital, spiritual motions towards God and things heavenly, wherein and whereby "our life is hid with Christ in God," is the glory, the exaltation, the honor, the security of the church, unto the praise of the grace of God. The understanding of it in its causes, effects, operations, and privileges wherewith it is accompanied, is to be preferred above all the wisdom in and of the world.
2. He thus communicates himself unto us, by the formation of a new nature, his own nature, in us; so as that the very same spiritual nature is in him and in the church. Only, it is so with this difference, that in him it is in the absolute perfection of all those glorious graces wherein it does consist; in the church it is in various measures and degrees, according as he is pleased to communicate it. But the same divine nature it is that is in him and us; for, through the precious promises of the gospel, we are made partakers of his Divine nature. It is not enough for us that he has taken our nature to be his, unless he gives us also his nature to be ours; -- that is, implants in our souls all those gracious qualifications, as unto the essence and substance of them, wherewith he himself in his human nature is endued. This is that new man, that new creature, that divine nature, that spirit which is born of the Spirit, that transformation into the image of Christ, that putting of him on, that worship of God whereunto in him we
472
are created, that the Scripture so fully testifieth unto, <430306>John 3:6; <450603>Romans 6:3-8; 2<470318> Corinthians 3:18; 5:17; <490420>Ephesians 4:20-24; 2<610104> Peter 1:4.
And that new heavenly nature which is thus formed in believers, as the first vital act of that union which is between Christ and them by the inhabitation of the same Spirit, is peculiarly his nature. For both is it so as it is in him the idea and the exemplar of it in us, -- inasmuch as we are predestinated to be conformed unto his image, -- and as it is wrought or produced in our souls by an emanation of power, virtue, and efficiency from him.
This is a most heavenly way of the communication of himself unto us, wherein of God "he is made unto us wisdom and sanctification." Hereon he says of his church, "This is now bone of my bones, and flesh of my flesh;" -- I see myself, my own nature, in them; whence they are comely and desirable. Hereby he makes way to "present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but holy and without blemish." On this communication of Christ unto us, by the forming of his own nature in us, depends all the purity, the beauty, the holiness, the inward glory of the church. Hereby is it really, substantially, internally separated from the world, and distinguished from all others, who, in the outward form of things, in the profession and duties of religion, seem to be the same with them. Hereby it becomes the first fruits of the creation unto God, bearing forth the renovation of his image in the world; -- herein the Lord Christ is, and will be, glorious unto all eternity. I only mention these things, which deserve to be far more largely insisted on.
3. He does the same by that actual insition or implantation into himself which he gives us by faith, which is of his own operation. For hereon two things do ensue; -- one by the grace or power, the other by the law or constitution, of the gospel; which have a great influence into this mystical communication of Christ unto the church.
And the first of these is, that hereby there is communicated unto us, and we do derive, supplies of spiritual life, sustentation, motion, strength in grace, and perseverance from him continually. Thine is that which himself so divinely teacheth in the parable of the vine and its branches, <431501>John
473
15:1-5. Hereby is there a continual communication from his all-fullness of grace unto the whole church and all the members of it, unto all the ends and duties of spiritual life. They live, nevertheless not they, but Christ liveth in them; and the life which they lead in the flesh is by the faith of the Son of God. And the other, -- by virtue of the law and constitution of the Gospel, -- is, that hereon his righteousness and all the fruits of his meditation are imputed unto us; the glory of which mystery the apostle unfolds, Romans 3-5.
I might add hereunto the mutual inbeing that is between him and believers by love; for -- the way of the communication of his love unto them being by the shedding of it abroad in their hearts by the Holy Ghost, and their returns of love unto him being wrought in them by an almighty efficiency of the same Spirit -- there is that which is deeply mysterious and glorious in it. I might mention also the continuation of his discharge of all his offices towards us, whereon all our receptions from him, or all the benefits of his mediation whereof we are made partakers, do depend. But the few instances that have been given of the glory of Christ in this mysterious communication of himself unto his church may suffice to give us such a view of it as to fill our hearts with holy admiration and thanksgiving.
474
CHAPTER 11.
THE GLORY OF CHRIST IN THE RECAPITULATION OF ALL THINGS IN HIM.
In the last place, the Lord Christ is peculiarly and eminently glorious in the recapitulation of all things in him, after they had been scattered and disordered by sin. This the apostle proposeth as the most signal effect of divine wisdom, and the sovereign pleasure of God.
"He has abounded toward us in all wisdom and prudence; having made known unto us the mystery of his will, according to his good pleasure, which he has purposed in himself: that, in the dispensation of the fullness of times, he might gather together in one all things in Christ, both which are in heaven, and which are on earth, even in him," <490108>Ephesians 1:8-10.
For the discovery of the mind of the Holy Ghost in these words, so far as I am at present concerned, -- namely, as unto the representation of the glory of Christ in them, -- sundry brief observations must be premised; and in them it will be necessary that we briefly declare the original of all these things in heaven and earth, their primitive order, the confusion that ensued thereon, with their restitution in Christ, and his glory thereby.
1. God alone has all being in him. Hence he gives himself that name, "I AM," <020314>Exodus 3:14. He was eternally All; when all things else that ever were, or now are, or shall be, were nothing. And when they are, they are no otherwise but as "they are of him, and through him, and to him," <451136>Romans 11:36. Moreover, his being and goodness are the same. The goodness of God is the meekness of the Divine Being to be communicative of itself in its effects. Hence this is the first notion of the divine nature, -- infinite being and goodness, in a nature intelligent and self-subsistent. So the apostle declares it, "He that comes to God must believe that he is, and that he is a rewarder," <581106>Hebrews 11:6.
2. In this state of infinite, eternal being and goodness, antecedent unto any act of wisdom or power without himself to give existence unto other things, God was, and is, eternally in himself all that he will be, all that he
475
can be, unto eternity. For where there is infinite being and infinite goodness, there is infinite blessedness and happiness, whereunto nothing can be added. God is always the same. That is his name, "aWh hTa; 1" -- <19A227>Psalm 102:27, "Thou art he," -- always the same. All things that are, make no addition unto God, no change in his state. His blessedness, happiness, self-satisfaction, as well as all other his infinite perfections, were absolutely the same before the creation of any thing, whilst there was nothing but himself, as they are since he has made all things: for the blessedness of God consists in the ineffable mutual in being of the three holy persons in the same nature, with the immanent reciprocal acting of the Father and the Son in the eternal love and complacency of the Spirit. Hereunto nothing can be added, herein no change can be made by any external work or effect of power. Herein does God act in the perfect knowledge and perfect love of his own perfections, unto an infinite acquiescence therein, -- which is the divine blessedness. This gives us the true notion of the divine nature antecedent unto the manifestation of it made by any outward effects: -- infinite being and goodness, eternally blessed in the knowledge and enjoyment of itself by inconceivable, ineffable, internal acting, answering the manner of its subsistence, which is in three distinct persons.
3. This being and goodness of God, by his own will and pleasure acting themselves in infinite wisdom and power, produced the creation of all things. Herein he communicated a finite, limited dependent being and goodness unto other things without himself. For all being and goodness being, as was said, in him alone, it was necessary that the first outward work and effect of the divine nature must be the communication of being and goodness unto other things. Wherefore, as when he had given unto every thing its being out of nothing, by the word of his power, saying, Let them be, and they were; so it is said, that he looked on all that he had made, "and, behold, they were exceeding good," <010131>Genesis 1:31. Being and goodness must be the first outward effects of the divine nature, which, being wrought by infinite power and wisdom, do represent unto us the glory of God in the creation of all things. Infinite being in self-subsistence, which is necessary in the first cause and spring of all things, -- infinite goodness to communicate the effect of this being unto that which was not,
476
-- and infinite wisdom and power in that communication, -- are gloriously manifested therein.
4. In this state, all things that were made, depended immediately on God himself, without the interposition of any other head of influence or rule. They had the continuance of their being and its preservation from the immediate acting of these properties of the divine nature whereby they were made; and their dependence on God was by virtue of that law, which was implanted on the principles and powers of their several natures by God himself.
5. Thus "In the beginning God created the heaven and the earth". He provided himself of two distinct, rational families, that should depend on him according to a law of moral obedience, and thereby give glory to him; with two distinct habitations for them, cognate unto their nature and use, -- heaven above, and the earth beneath. The earth he appointed for the habitation of man; which was every way suited unto the constitution of his nature, the preservation of his being, and the end of his creation in giving glory to God. Heaven he prepared for the habitation of the angels; which was suited unto the constitution of their nature, the preservation of their being, and the end of their creation, in giving glory to God. Wherefore, as man had power and dominion over all things here below, and was to use them all unto the glory of God, -- by which means God received glory from them also, though in themselves brute and inanimate; so the angels had the like dominion over the celestial and ethereal bodies, wherewith God has fitted the place of their habitation, that through the contemplation and use of them God might have a revenue of glory and praise from them also. To suppose any other race of intellectual creatures, besides angels in heaven and men on earth, is not only without all countenance from any divine testimony, but it disturbs and disorders the whole representation of the glory of God made unto us in the Scripture, and the whole design of his wisdom and grace, as declared therein. Intellectual creatures not comprehended in that government of God and mystery of his wisdom in Christ which the Scripture reveals, are a chimera framed in the imaginations of some men, scarce duly sensible of what it is to be wise unto sobriety.
6. This order of things was beautiful and comely. Hence were they all said to be "exceeding good." For each of these families had their own
477
immediate, distinct dependence on God. He was the immediate head of them. There was no other common head interposed between God and them. They were not a head unto one another. There were no communications unto them, but what were immediate from God himself. And their union among themselves was in this alone, that all their obedience did meet and center in God. So God made the heavens and the earth, and two distinct families in them, for himself.
7. This beautiful order in itself, this union between the two families of God, was disturbed, broken, dissolved by the entrance of sin; for hereby part of the family above, and the whole family below, fell off from their dependence on God; and ceasing to center in him as their head, they fell into variance and enmity among themselves. For the center of this union and order being removed and lost, nothing but enmity and confusion remained among them. Hereon, to show that its goodness was lost, God cursed the earth and all that was in it; for it was put in subjection unto man, who was now fallen from him. Howbeit he cursed not the heavens, which were in subjection unto the angels, because some of them only left their habitation; and the habitation of the residue was not to be cursed for their sakes. But mankind was wholly gone off from God.
8. The angels that sinned God utterly rejected for ever, as an example of his severity; the whole race of mankind he would not utterly cast off, but determined to recover and save a remnant, according to the election of grace; which, how he did it in a way of condecency unto all his divine perfections, I have elsewhere declared.
9. Howbeit, he would not restore them into their former estate, so as to have again two distinct families, each in an immediate dependence on himself, though he left them in different and distinct habitations, <490315>Ephesians 3:15; but he would gather them both into one, and that under a new head, in whom the one part should be preserved from sinning, and the other delivered from sin committed.
10. This, then, is that which the apostle declares in these words, "To gather together in one all things which are in heaven, and which are on earth, even in him." And so he again expresseth it, <510120>Colossians 1:20,
478
"To reconcile all things unto himself in him, whether they be things in earth, or things in heaven."
All things were fallen into disorder and confusion by sin; they were fallen off from God into variance among themselves. God would not restore them into their first order, in an immediate dependence on his divine perfections. He would no longer keep them in two distinct families; but he would, in his infinite wisdom and goodness, gather them up into one common head, on whom they should have their immediate dependence, and be reconciled again among themselves.
11. This new head, wherein God has gathered up all things in heaven and earth into one, one body, one family, on whom is all their dependence, in whom they all now consist, is Jesus Christ the Son of God incarnate. See 1<461103> Corinthians 11:3; <490122>Ephesians 1:22, 23. This glory was reserved for him; none other could be meet for it or worthy of it. See <510117>Colossians 1:17-19.
12. To answer all the ends of this new Head of God's recollected family, all power in heaven and earth, all fullness of grace and glory, is committed unto him. There is no communication from God, no act of rule towards this family, no supply of virtue, power, grace, or goodness unto angels or men, but what is immediately from this new head whereinto they are gathered. In him they all consist, on him do they depend, unto him are they subject; in their relation unto him doth their peace, union, and agreement among themselves consist. This is the recapitulation of all things intended by the apostle.
13. It is true that he acts distinctly and variously towards the two parts of the re-collected family of angels and men, according as their different states and conditions do require. For, --
1. We had need of a reparation by redemption and grace, which the angels had not.
2. Angels were capable of immediate confirmation in glory, which we are not, until we come to heaven.
Therefore, --
479
1. He assumed our nature that it might be repaired, which he did not thy the nature of the angels
2. He gives us union unto himself by his Spirit, which exalts us into a dignity and honor meet for fellowship with them in the same family.
This is a brief account of the mysterious work of divine wisdom in the recapitulation of all things in Jesus Christ; and herein is he transcendently glorious, or his glory herein is far above our comprehension; yet some things may be observed, to direct us in the view and contemplation of it. As, -
1. He alone was a meet and capable subject of it. He alone could bear the weight of this glory. No mere creature in heaven or earth was meet to be thus made the head of the whole new creation of God. In none of them could all things consist. None of them was meet to be thus in the place of God, to have all things depend upon him, and be put in subjection unto him; so as that there should be no communication between God and the creation but by and through him alone. Wherefore, when the Holy Ghost assigns this glory unto him, he so describes him as that we may discern his singular meekness for it; as, that he is
"the brightness of the Father's glory, and the express image of his person, upholding all things by the word of his power," <580103>Hebrews 1:3;
-- that he is
"the image of the invisible God, the first born of every creature, by whom all things were created that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers; all things were created by him, and for him; and he is before all things, and by him all things consist," <510115>Colossians 1:15-17.
Such a one alone, and no other, was meet to bear and uphold this glory. And the glory of his person is such, as that it is the blessedness of all creatures to center in this glory of his office.
2. This is that glory which God designed unto his only Son incarnate, and it gives us a little view into the glory of that mystery, the wonderful
480
eternal design of God to glorify himself in the incarnation of Christ. God would have his eternal, his only-begotten Son to be incarnate, to take our nature on him, -- to be made man. What is his design in this incomprehensible work of his wisdom, love, and power? Indeed, in the first place, it was for the redemption of the church, by the sacrifice of himself, and other acts of his mediation. But there is that which is more general and comprehensive, and wherein all the concerns of the glory of God do center. And this was, that he might "gather all things into one" in him; -- that the whole creation, especially that which was to be eternally blessed, should have a new head given unto it, for its sustentation, preservation, order, honor, and safety. All springs are in him, and all streams are unto him, and in and by him unto God. Who can express the divine beauty, order, and harmony of all things that are in this, their recapitulation in Christ? The union and communion between angels and men, -- the order of the whole family in heaven and earth, -- the communication of life, grace, power, mercy, and consolation to the church, -- the rule and disposal of all things unto the glory of God, -- do all depend hereon. This glory God designed unto his Son incarnate; and it was the greatest, the highest that could be communicated unto him. For, as the apostle observes, all things are put in subjection unto him, he only excepted who does so make them subject; that is, God the Father, 1<461527> Corinthians 15:27.
There is no contemplation of the glory of Christ that ought more to affect the hearts of them that do believe with delight and joy, than this, of the recapitulation of all things in him. One view by faith of him in the place of God, as the supreme head of the whole creation. Moving, acting, guiding, and disposing of it, will bring in spiritual refreshment unto a believing refreshment unto a believing soul.
And it will do so the more, in that it gives a glorious representation of his divine nature also. For that any mere creature should thus be a head of life, motion, and power, as also of sovereign rule and disposal, of the whole new creation, with all things reduced into order thereby, is not only an impious, but a foolish imagination.
Did we live more in the contemplation of this glory of Christ, and of the wisdom of God in this recapitulation of all things in him, there is not
481
anything of our duty which it would not mind us of, nor anything of privilege which it would not give us a sense of, as might early be demonstrated.
3. In particular, the Lord Christ is glorious herein, in that the whole breach made on the glory of God in the creation, by the entrance of sin, is hereby repaired and made up. The beauty and order of the whole creation consisted in its dependence on God, by the obedience of the rational part of it, angels and men. Thereby were the being, the goodness, the wisdom, and power of God made manifest. But the beauty of this order was defaced, and the manifestation of the divine perfections unto the glory of God eclipsed, by the entrance of sin. But all is restored, repaired, and made up, in this recapitulation of all things in one new head, -- Christ Jesus; yea, the whole curious frame of the divine creation is rendered more beautiful than it was before. Hence the whole of it groaneth for the interest of each part in this restoration of all things. Whatever there is of order, of beauty, of glory, in heaven above, or in earth beneath, it all ariseth from this new relation of the creation unto the Son of God. Whatever is not gathered into one, even in him, in its place, and according to its measure, is under darkness, disorder, and the curse. Hence the Jews have a saying, that "in the days of the messiah all things shall be healed, but the serpent;" that is, the devil, and wicked men, which are as his seed.
4. He is glorious herein, in that he is appointed as the only meals of exerting and expressing all the treasures of the infinite wisdom of God towards his creatures. The wisdom of God is absolutely, always, and in all things infinite. God does not, God cannot, act with more wisdom in one thing than in another; as in the creation of man, than in that of any inanimate creatures. In the first creation, infinite wisdom was the inseparable companion of infinite power: "Hove marvellous are thy works, O Lord! in wisdom hast thou made them all". But when the effects of this divine wisdom, in their principal beauty and glory, were defaced, greater treasures of wisdom were required unto their reparation. And in this recollection of all things in Christ, did God lay them forth unto the utmost of whatever he will do in dealing with his creatures. So the apostle expresseth it, <490310>Ephesians 3:10,
482
"To the intent that now, unto the principalities and powers in heavenly places might be known by the church the manifold wisdom of God."
By the recapitulation of all things into this one head, the manifold, various, unsearchable wisdom of God was made known unto the angels themselves. They knew not before of the design and work of God after the entrance of sin. These could not comprehend the wisdom that might repair that loss. They knew not that divine wisdom had another way to take herein; at least they knew not what way that should be. But hereby the manifold wisdom of God, his infinite wisdom in the treasures of it, able by various ways to attain the ends of his glory, was made known unto them. Herein namely, in the re-collection of all things in Christ -- divine wisdom has made known and represented itself in all its stores and treasures unto angels and men. "In him are hid," and by him are displayed, "all the treasures of wisdom," <510203>Colossians 2:3. Herein is he glorious, and will be so to eternity.
5. He is glorious herein, in that hereby firmness and security is communicated unto the whole new creation. The first creation in its order was a curious and glorious fabric. But every thing depending immediately on God, by virtue of the principles of its own nature and the law of its obedience, all was brought unto a loss by the sin of angels and men. But now every thing that belongs unto this new creation, even every believer in the world, as well as the angels in heaven, being gathered together in this one head, the whole and all, and every part and member of it, seen every particular believer, are secured from ruin, such as befell all things before. In this new Head they have an indissoluble consistency.
But manum de tabula. I shall insist on no more instances of this nature, which plentifully offer themselves in the Scripture unto us. For who can declare this glory of Christ? who can speak of these things as he ought? I am so far from designing to set forth the whole of it, that I am deeply sensible how little a portion I can comprehend of the least part of it. Nor can I attain unto any satisfaction in these Meditations, but what issues in an humble admiration.
483
CHAPTER 12.
DIFFERENCES BETWEEN OUR BEHOLDING THE GLORY OF CHRIST BY FAITH IN THIS WORLD AND BY SIGHT IN HEAVEN
-- THE FIRST OF THEM EXPLAINED.
"We walk" here "by faith, and not by sight," 2<470507> Corinthians 5:7; that is, in the life of God, in our walking before him, in the whole of our obedience therein, we are under the conduct and influence of faith, and not of sight. Those are the two spiritual powers of our sou1s; -- by the one whereof we are made partakers of grace, holiness, and obedience in this life; and by the other, of eternal blessedness and glory.
Both these -- namely, faith and sight, the one in this life, the other in that which is to come -- have the same immediate object. For they are the abilities of the soul to go forth unto, and to embrace their object. Now, this object of them both is the glory of Christ, as has been declared, as also what that glory is, and wherein it does consist; wherefore my present design is to inquire into the difference that is between our beholding of the glory of Christ in this world by faith, and the vision which we shall have of the same glory hereafter.
The latter of these is peculiarly intended in that prayer of our Lord Jesus Christ for his disciples, <431724>John 17:24,
"Father, I will that they also whom thou hast given me be with me where I am; that they may behold my glory, which thou hast given me."
But I shall not distinctly insist upon it, my design being another way, respecting principally the work of God in this life, and the privileges which we enjoy thereby. Yet I shall now take a short prospect of that also; not absolutely, but in the differences that are between faith and sight, or the view which we have of the glory of Christ in this world by faith, and that which they enjoy by vision who are above; -- the object of them both being adequately the same.
484
But herein, also, I shall have respect only unto some of those things which concern our practice, or the present immediate exercise of faith. For I have elsewhere handled at large the state of the church above, or that of present glory, giving an account of the administration of the office of Christ in heaven, his presence among the glorified souls, and the adoration of God under his conduct. I have also declared the advantage which they have by being with him, and the prospect they have of his glory. Therefore these things must here be only touched on.
These differences may be referred unto two heads: --
1. Those which arise from the different natures and acting of those means and instruments whereby we apprehend this glory of Christ, -- namely, faith and vision; and,
2. Those that arise from the different effects produced by them. Instances in each kind shall be given.
1. The view which we have of the glory of Christ by faith in this world is obscure, dark, inevident, reflexive. So the apostle declares, 1<461312> Corinthians 13:12, "Now we see through a glass darkly," "dij ejso>ptrou ejn ainj ig> mati"; -- "through" or by "a glass, in a riddle," a parable, a dark saying. There is a double figurative limitation put upon our view of the glory of Christ, taken from the two ways of our perception of what we apprehend, -- namely, the sight of things, and the hearing of words.
The first is, that we have this view not directly, but reflexively and by way of a representation, as in a glass. For I take the grass here, not to be optical or a prospective, which helps the sight, but a speculum, or a glass which reflects an image of what we do behold. It is a sight like that which we have of a man in a glass, when we see not his person or substance, but an image or representation of them only, which is imperfect.
The shadow or image of this glory of Christ is drawn in the gospel, and therein we behold it as the likeness of a man represented unto us in a glass; and although it be obscure and imperfect in comparison of his own real, substantial glory, which is the object of vision in heaven, yet is it the only image and representation of himself which he has left, and given unto us in this world. That woeful, cursed invention of framing images of him out of stocks and stones, however adorned, or representations of him by the art
485
of painting, are so far from presenting unto the minds of men any thing of his real glory, that nothing can be more effectual to divert their thoughts and apprehensions from it. But by this figurative expression of seeing in a glass, the apostle declares the comparative imperfection of our present view of the glory of Christ.
But the allusion may be taken from an optic glass or tube also,f17 whereby the sight of the eye is helped in beholding things at a great distance. By the aid of such glasses, men will discover stars or heavenly lights, which, by reason of their distance from us, the eye of itself is no way able to discern. And those which we do see are more fully represented, though remote enough from being so perfectly. Such a glass is the gospel, without which we can make no discovery of Christ at all; but in the use of it we are far enough from beholding him in the just dimensions of his glory.
And he adds another intimation of this imperfection, in an allusion unto the way whereby things are proposed and conveyed unto the minds and apprehensions of men. Now this is by words. And these are either plain, proper, and direct, or dark, figurative, and parabolical. And this latter way makes the conception of things to be difficult and imperfect; and by reason of the imperfection of our view of the glory of Christ by faith in this world, the apostle says it is in "ainj ig> mati", in "a riddle." These "ainj ig> mata" the Psalmist calls "twOdyji", "dark sayings," <197802>Psalm 78:2.
But here it must be observed, that the description and representation of the Lord Christ and his glory in the gospel is not absolutely or in itself either dark or obscure; yea, it is perspicuous, plain, and direct. Christ is therein evidently set forth crucified, exalted, glorified. But the apostle does not here discourse concerning the way or means of the revelation of it unto us, but of the means or instrument whereby we comprehend that revelation. This is our faith, which, as it is in us, being weak and imperfect, we comprehend the representation that is made unto us of the glory of Christ as men do the sense of a dark saying, a riddle, a parable; that is, imperfectly, and with difficulty.
On the account hereof we may say at present, how little a portion is it that we know of him! as Job speaks of God, chap. <182614>26:14. How imperfect are our conceptions of him! How weak are our minds in their management! There is no part of his glory that we can fully comprehend. And what we
486
do comprehend, -- there is a comprehension in faith, <490318>Ephesians 3:18, -- we cannot abide in the steady contemplation of. For ever blessed be that sovereign grace, whence it is that He who "commanded light to shine out of darkness has shined into our hearts, to give us the light of the knowledge of his own glory in the face of Jesus Christ," and therein of the glory of Christ himself; -- that he has so revealed him unto us, as that we may love him, admire him, and obey him: but constantly, steadily, and clearly to behold his glory in this life we are not able; "for we walk by faith, and not by sight."
Hence our sight of him here is as it were by glances, -- liable to be clouded by many interpositions. "Behold, he standeth behind the wall, he looketh forth at the windows, showing" ("yxmi e", flourishing) "himself through the lattice," <220209>Song of Solomon 2:9. There is a great interposition between him and us, as a wall; and the means of the discovery of himself unto us, as through a window and lattice, include a great instability and imperfection in our view and apprehension of him. There is a wall between him and us, which yet he standeth behind. Our present mortal state is this wall, which must be demolished before we can see him as he is. In the meantime he looketh through the windows of the ordinances of the Gospel. He gives us sometimes, when he is pleased to stand in those windows, a view of himself; but it is imperfect, as is our sight of a man through a window. The appearances of him at these windows are full of refreshment unto the souls of them that do believe. But our view of them is imperfect, transient, and does not abide; -- we are for the most part quickly left to bemoan what we have lost. And then our best is but to cry, "the hart panteth after the water-brooks, so panteth my soul after thee, O God. My soul thirsteth for God, for the living God: when shall I come and appear before thee?" When wilt thou again give me to see thee, though but as through the windows alas! what distress do we ofttimes sit down in, after these views of Christ and his glory! But he proceeds farther yet; and flourishes himself through the lattices. This displaying of the glory of Christ, called the flourishing of himself, is by the promises of the Gospel, as they are explained in the ministry of the Word. In them are represented unto us the desirable beauties and glories of Christ. How precious, how amiable is he, as represented in them! How are the souls of believers ravished with the
487
views of them! Yet is this discovery of him also but as through a lattice. We see him but by parts, -- unsteadily and unevenly.
Such, I say, is the sight of the glory of Christ which we have in this world by faith. It is dark, -- it is but in part. It is but weak, transient, imperfect, partial. It is but little that we can at any time discover of it; it is but a little while that we can abide in the contemplation of what we do discover. "Rara hora, breves mora." Sometimes it is unto us as the sun when it is under a cloud, -- we cannot perceive it. When he hideth his face, who then can behold him? As Job speaks, so may we, "Behold, I go forward, but he is not there; and backward, but I cannot perceive him; on the left hand, where he does work, but I cannot behold him: he hideth himself on the right hand, that I cannot see him," chap. <182309>23:8, 9. Which way soever we turn ourselves, and what duties soever we apply ourselves unto, we can obtain no distinct view of his glory. Yet, on the other hand, it is sometimes as the sun when it shines in its brightness, and we cannot bear the rays of it. In infinite condescension he says unto his church, "Turn away thine eyes from me, for they have overcome me," <220606>Song of Solomon 6:6, -- as if he could not bear that overcoming affectionate love, which looks through the eyes of the church in its acting of faith on him. Ah! how much more do we find our souls overcome with his love, when at any time he is pleased to make any clear discoveries of his glory unto us!
Let us now, on the other hand, take a little consideration of that vision which we shall have of the same glory in heaven, that we may compare them together.
Vision, or the sight which we shall have of the glory of Christ in heaven, is immediate, direct, intuitive; and therefore steady, even, and constant and it is so on a double account: --
1. Of the object which shall be proposed unto us;
2. Of the visive power or faculty wherewith we shall be endued: from the imperfection of both which in this world ariseth the imperfection of our view of the glory of Christ by faith, as has been declared.
1. The object of it will be real and substantial. Christ himself, in his own person, with all his glory, shall be continually with us, before us, proposed unto us. We shall no longer have an image, a representation of him, such as
488
is the delineation of his glory in the Gospel. We "shall see him," saith the apostle, "face to face," 1<461312> Corinthians 13:12; which he opposeth unto our seeing him darkly as in a glass, which is the utmost that faith can attain to. "We shall see him as he is", 1<620302> John 3:2; -- not as now, in an imperfect description of him. As a man sees his neighbor when they stand and converse together face to face, so shall we see the Lord Christ in his glory; and not as Moses, who had only a transient sight of some parts of the glory of God, when he caused it to pass by him.
There will be use herein of our bodily eyes, as shall be declared. For, as Job says, in our flesh shall we see our Redeemer, and our eyes shall behold him, chap. <181925>19:25-27. That corporeal sense shall not be restored unto us, and that glorified above what we can conceive, but for this great use of the eternal beholding of Christ and his glory. Unto whom is it not a matter of rejoicing, that with the same eyes wherewith they see the tokens and signs of him in the sacrament of the supper, they shall behold himself immediately in his own person? But principally, as we shall see immediately, this vision is intellectual. It is not, therefore, the mere human nature of Christ that is the object of it, but his divine person, as that nature subsisteth therein. What is that perfection which we shall have (for that which is perfect must come and do away that which is in part) in the comprehension of the hypostatical union, I understand not; but this I know, that in the immediate beholding of the person of Christ, we shall see a glory in it a thousand times above what here we can conceive. The excellencies of infinite wisdom, love, and power therein, will be continually before us. And all the glories of the person of Christ which we have before weakly and faintly inquired into, will be in our sight for evermore.
Hence the ground and cause of our blessedness is, that "we shall ever be with the Lord," 1<520417> Thessalonians 4:17, -- as himself prays, "that we may be with him where he is, to behold his glory." Here we have some dark views of it, -- we cannot perfectly behold it, until we are with him where he is. Thereon our sight of him will be direct, intuitive, and constant.
There is a glory, there will be so, subjectively in us in the beholding of this glory of Christ, which is at present incomprehensible. For it does not yet appear what we ourselves shall be, 1<620302> John 3:2. Who can declare what a
489
glory it will be in us to behold this glory of Christ? And how excellent, then, is that glory of Christ itself!
This immediate sight of Christ is that which all the saints of God in this life do breathe and pant after. Hence are they willing to be dissolved, or "desire to depart, that they may be with Christ," which is best for them, <500123>Philippians 1:23. They choose "to be absent from the body, and present with the Lord," 2<470508> Corinthians 5:8; or that they may enjoy the inexpressibly longed-for sight of Christ in his glory. Those who do not so long for it, whose souls and minds are not frequently visited with earnest desires after it, unto whom the thoughts of it are not their relief in trouble, and their chiefest joy, are carnal, blind, and cannot see afar off. He that is truly spiritual entertains and refresheth himself with thoughts hereof continually.
2. It will be so from that visive power or faculty of beholding the glory of Christ which we shall then receive. Without this we cannot see him as he is. When he was transfigured in the mount, and had on his human nature some reflections of his divine glory, his disciples that were with him were rather amazed than refreshed by it, <401706>Matthew 17:6. They saw his glory, but spake thereon "they knew not what," <420930>Luke 9:30-33. And the reason hereof was, because no man in this life can have a visive power, either spiritual or corporeal, directly and immediately to behold the real glory of Christ.
Should the Lord Jesus appear now to any of us in his majesty and glory, it would not be unto our edification nor consolation. For we are not meet nor able, by the power of any light or grace that we have received, or can receive, to bear the immediate appearance and representation of them. His beloved apostle John had leaned on his bosom probably many a time in his life, in the intimate familiarities of love; but when he afterward appeared unto him in his glory, "he fell at his feet as dead," <660117>Revelation 1:17. And when he appeared unto Paul, all the account he could give thereof we, "that he saw a light from heaven, above the brightness of the sun;" whereon he, and all that were with him, "fell to the ground," <442613>Acts 26:13, 14.
And this was one reason why, in the days of his ministry here on earth, his glory was veiled with the infirmities of the flesh, and all sorts of
490
sufferings, as we have before related. The church in this life is no way meet, by the grace which it can be made partaker of, to converse with him in the immediate manifestations of his glory.
And therefore those who dream of his personal reign on the earth before the day of judgement, unless they suppose that all the saints shall be perfectly glorified also (which is only to bring down heaven to the earth for awhile, to no purpose), provide not at all for the edification or consolation of the church. For no present grace, advanced unto the highest degree whereof in this world it is capable, can make us meet for an immediate converse with Christ in his unveiled glory.
How much more abominable is the folly of men, who would represent the Lord Christ in his present glory by pictures and images of him! When they have done their utmost with their burnished glass and gildings, an eye of flesh can not only behold it, but, if it be guided by reason, see it contemptible and foolish But the true glory of Christ, neither inward nor outward sight can bear the rays of it in this life.
The dispensation which we are meet for is only that of his presence with us by his Spirit. We know him now no more after the flesh, 2<470516> Corinthians 5:16. We are advanced above that way and means of the knowledge at him by the fleshly, carnal ordinances of the Old Testament. And we know him not according unto that bodily presence of his which his disciples enjoyed in the days of his flesh. We have attained somewhat above that also. For such was the nature of his ministry here on earth, that there could not be the promised dispensation of the Spirit until that was finished. Therefore he tells his disciples that it was expedient for them that he should go away, and send the Spirit to them, <431607>John 16:7. Hereon they had a clearer view of the glory of Christ than they could have by beholding him in the flesh. This is our spiritual posture and condition. We are past the knowledge of him according to the flesh, -- we cannot attain nor receive the sight of him in glory; but the life which we now lead is by the faith of the Son of God.
I shall not here inquire into the nature of this vision, or the power and ability which we shall have in heaven to behold the glory of Christ. Some few things may be mentioned, as it relates unto our minds, and our bodies also, after the resurrection.
491
1. For the mind, it shall be perfectly freed from all that darkness, unsteadiness, and other incapacities, which here it is accompanied with; and whereby it is weakened, hindered, and obstructed, in the exercise of faith. And they are of two sorts.
(1.) Such as are the remainders of that depravation of our natures which came upon us by sin. Hereby our minds became wholly vain, dark, and corrupt, as the Scripture testifieth, -- utterly unable to discern spiritual things in a due manner. This is so far cured and removed in this life by grace, as that those who were darkness do become light in the Lord, or are enabled to live unto God under the conduct of a new spiritual light communicated unto them. But it is so cured and removed in part only, it is not perfectly abolished. Hence are all our remaining weaknesses and incapacities in discerning things spiritual and eternal, which we yet groan under, and long for deliverance from. No footsteps, no scars or marks that ever it had place in our minds shall abide in glory, <490527>Ephesians 5:27. Nothing shall weaken, disturb, or incapacitate our souls, in acting all their powers, unimpeded by vanity, diversions, weakness, inability, upon their proper objects. The excellency hereof, in universal liberty and power, we cannot here comprehend; nor can we yet conceive the glory and beauty of those immixed spiritual actings of our minds which shall have no clog upon them, no encumbrance in them, no alloy of dross accompanying them. One pure act of spiritual sight in discerning the glory of Christ, -- one pure act of love in cleaving unto God, -- will bring in more blessedness and satisfaction into our minds than in this world we are capable of.
(2.) There is an incapacity in our minds, as unto their acting on things spiritual and eternal, that is merely natural, from the posture wherein they are, and the figure which they are to make in this life. For they are here clothed with flesh, and that debased and corrupted. Now, in this state, though the mind act its conceptions by the body as its organ and instrument, yet is it variously straitened, encumbered, and impeded in the exercise of its native powers, especially towards things heavenly, by this prison of the flesh, wherein it is immured. There is an angelical excellency in the pure acting of the soul when delivered from all material instruments of them, or when they are all glorified and made suitable helps in its utmost spiritual activity. How and by what degrees our minds shall be
492
freed from these obstructions in their beholding the glory of Christ shall be afterward declared.
2. Again, a new light, the light of glory, shall be implanted in them. There is a light in nature, which is the power of a man to discern the things of man; -- an ability to know, perceive, and judge of things natural. It is that "spirit of a man" which "is the candle of the Lord, searching all the inward parts of the belly," <202027>Proverbs 20:27.
But by the light hereof no man can discern spiritual things in a due manner, as the apostle declares, 1<460211> Corinthians 2:11-16. Wherefore God gives a superior, a supernatural light, the light of faith and grace, unto them whom he effectually calls unto the knowledge of himself by Jesus Christ. He shines into their hearts, to give them the knowledge of his glory in the face of his dear Son. Howbeit this new light does not abolish, blot out, or render useless, the other light of nature, as the sun, when it riseth, extinguisheth the light of the stars; but it directs it and rectifies it as unto its principle, object, and end. Yet is it in itself a light quite of another nature. But he who has only the former light can understand nothing of it, because he has no taste or experience of its power and operations. He may talk of it, and make inquiries about it, but he knows it not.
Now, we have received this light of faith and grace, whereby we discern spiritual things, and behold the glory of Christ in the imperfect manner before described. But in heaven there shall be a superadded light of glory, which shall make the mind itself "shine as the firmament," <271203>Daniel 12:3. I shall only say three things of it.
1. That as the light of grace does not destroy or abolish the light of nature, but rectify and improve it, so the light of glory shall not abolish or destroy this light of faith and grace, but, by incorporating with it, render it absolutely perfect.
2. That as by the light of nature we cannot clearly comprehend the true nature and efficacy of the light of grace, because it is of another kind, and is seen only in its own light; so by the light of grace we cannot absolutely comprehend this light of glory, being of a peculiar kind and nature, seen perfectly only by its own light. It does not appear what we shall be.
493
3. That this is the best notion we can have of this light of glory, -- that, in the first instance of its operation, it perfectly transforms the soul into the image and likeness of Christ.
This is the progress of our nature unto its rest and blessedness. The principles remaining in it concerning good and evil, with its practical convictions, are not destroyed but improved by grace; as its blindness, darkness, and enmity to God are in part taken away. Being renewed by grace, what it receives here of spiritual life and light shall never be destroyed, but be perfected in glory. Grace renews nature; glory perfects grace; and so the whole soul is brought unto its rest in God. We have an image of it in the blind man whom our Savior cured, <410822>Mark 8:22-25. He was absolutely blind, -- born so, no doubt. Upon the first touch, his eyes were opened, and he saw, but very obscurely; -- he saw men walking like trees. But on the second, he saw all things clearly. Our minds in themselves are absolutely blind. The first visitation of them by grace gives them a sight of things spiritual, heavenly, and eternal; but it is obscure and unsteady. The sight of glory makes all things clear and evident.
3. The body as glorified, with its senses, shall have its use and peace herein. After we are clothed again with our flesh, we shall see our Redeemer with our eyes. We know not here what power and spirituality there will be in the acts of our glorified bodies. Such they will be as shall bear a part in eternal blessedness. Holy Stephen, the first martyr, took up somewhat of glory by anticipation before he died. For when he was brought to his trial before the council, all that sat therein, "looking steadfastly on him, saw his face as the face of an angel," <440601>Acts 6:16. He had his transfiguration, escorting unto his measure, answerable unto that of our blessed Savior in the mount. And by this initial beam of glory he received such a piercing vivacity and edge on his bodily eyes, that through all those inconceivable distances between the earth and the residence of the blessed, he looked steadfastly into heaven, and "saw the glory of God, and Jesus standing at the right hand of God," <440755>Acts 7:55, 56. Who, then, can declare what will be the power and acting of this sense of sight when perfectly glorified; or what sweetness and refreshment may be admitted into our souls thereby?
494
It was a privilege (who would not have longed to partake of it?) to have seen Him with our bodily eyes in the days of his flesh, as did the apostles and his other disciples. Howbeit he was not then glorified himself in the manifestation of his glory; nor they who saw him, in the change or transformation of their nature. How great this privilege was, himself declares unto those that so saw him, <401317>Matthew 13:17,
"Verily I say unto you, That many prophets and righteous men have desired to see those things which ye see;"
whereunto we shall speak immediately. And if this were so excellent a privilege as that we cannot but congratulate them by whom it was enjoyed, how excellent, how glorious will it be, when with these eyes of ours, gloriously purified and strengthened beyond those of Stephen, we shall behold Christ himself immediately in the fullness of his glory! He alone perfectly understands the greatness and excellency hereof, who prayed his Father that those who "believe in him may be where he is, so to behold his glory."
These are some of the grounds of this first difference between our beholding the glory of Christ by faith here, and by immediate vision hereafter. Hence the one is weak, imperfect, obscure, reflexive; the other direct, immediate, even, and constant; -- and we may stay a little in the contemplation of these things.
This view of the glory of Christ which we have now spoken unto is that which we are breathing and panting after; that which the Lord Christ prays that we may arrive unto; that which the apostle testifies to be our best; -- the best thing or state which our nature is capable of, -- that which brings eternal rest and satisfaction unto our souls.
Here our souls are burdened with innumerable infirmities, and our faith is clogged in its operations by ignorance and darkness. This makes our best estate and highest attainments to be accompanied with groans for deliverance:
"We which have the first fruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body," <450823>Romans 8:23.
495
Yea, whilst we are in this tabernacle, we groan earnestly, as being burdened, because we are not
"absent from the body, and present with the Lord," 2<470502> Corinthians 5:2, 4, 8
The more we grow in faith and spiritual light, the more sensible are we of our present burdens, and the more vehemently do we groan for deliverance into the perfect liberty of the sons of God. This is the posture of their minds who have received the first fruit of the Spirit in the most eminent degree. The nearer any one is to heaven, the more earnestly he desires to be there, because Christ is there. For the more frequent and steady are our views of him by faith, the more do we long and groan for the removal of all obstructions and interpositions in our so doing. Now groaning is [the expression of] a vehement desire, mixed with sorrow, for the present want of what is desired. The desire has sorrow, and that sorrow has joy and refreshment in it; -- like a shower that falls on a man in a garden in the spring; it wets him, but withal refresheth him with the savor it causeth in the flowers and herbs of the garden where he is, and this groaning, which, when it is constant and habitual, is one of the choicest effects of faith in this life, respects what we would be delivered from, and what we would attain unto. The first is expressed, <450724>Romans 7:24, the other in the places now mentioned. And this triune, with an intermixture of some sighs from weariness by the troubles, sorrows, pains, sicknesses of this life, is the best we can here attain unto.
Alas! we cannot here think of Christ, but we are quickly ashamed of, and troubled at, our own thoughts; so confused are they, so unsteady, so imperfect. Commonly they issue in a groan or a sigh: Oh! when shall we come unto him? when shall we be ever with him? when shall we see him as he is? And if at any time he begins to give more than ordinary evidences and intimations of his glory and love unto our souls, we are not able to bear them, so as to give them any abiding residence in our minds. But ordinarily this trouble and groaning is amongst our best attainments in this world, -- a trouble which, I pray God, I may never be delivered from, until deliverance do come at once from this state of mortality; yea, the good Lord increase this trouble more and more in all that believe.
496
The heart of a believer affected with the glory of Christ, is like the needle touched with the loadstone. It can no longer be quiet, no longer be satisfied in a distance from him. It is put into a continual motion towards him. This motion, indeed, is weak and tremulous. Pantings, breathing, sighings, greenings in prayer, in meditations, in the secret recesses of our minds, are the life of it. However, it is continually pressing towards him. But it obtains not its point, it comes not to its center and rest, in this world.
But now above, all things are clear and serene, all plain and evident in our beholding the glory of Christ, -- we shall be ever with him, and see him as he is. This is heaven, this is blessedness, this is eternal rest.
The person of Christ in all his glory shall be continually before us; and the eyes of our understandings shall be so gloriously illuminated, as that we shall be able steadily to behold and comprehend that glory.
But, alas! here at present our minds recoil, our meditations fail, our hearts are overcome, our thoughts confused, and our eyes turn aside from the lustre of this glory; nor can we abide in the contemplation of it. But there, an immediate, constant view of it, will bring in everlasting refreshment and joy unto our whole souls.
This beholding of the glory of Christ given him by his Father, is, indeed, subordinate unto the ultimate vision of the essence of God. What that is we cannot well conceive; only we know that the "pure in heart shall see God." But it has such an immediate connection with it, and subordination unto it, as that without it we can never behold the face of God as the objective blessedness of our souls. For he is, and shall be to eternity, the only means of communication between God and the church.
And we may take some direction in our looking into and longing after this perfect view of the glory of Christ, from the example of the saints under the Old Testament. The sight which they had of the glory of Christ -- for they also saw his glory through the obscurity of its revelation, and its being veiled with types and shadows -- was weak and imperfect in the most illuminated believers; much inferior unto what we now have by faith, through the Gospels. Yet such it was as encouraged them to inquire and search diligently into what was revealed, 1<600110> Peter 1:10,11. Howbeit, their discoveries were but dark and confused, such as men have of things at a
497
great distance, or "in a land that is very far off," as the prophet speaks, <233317>Isaiah 33:17. And the continuance of this veil on the revelation of the glory of Christ, whilst a veil of ignorance and blindness was upon their hearts and minds, proved the ruin of that church in its apostasy, as the apostle declares, 2<470307> Corinthians 3:7, 13, 14. This double veil (the covering covered, the veil veiled) God promised to take away, <232507>Isaiah 25:7; and then shall they turn to the Lord, when they shall be able clearly to behold the glory of Christ, 2<470316> Corinthians 3:16.
But this caused them who were real believers among them to desire, long, and pray for, the removal of these veils, the departure of those shadows, which made it as night unto them in comparison of what they knew would appear, when "the Sun of Righteousness should arise with healing in his wings." They thought it long ere "the day did break, and the shadows flee away," <220217>Song of Solomon 2:17; 4:6. There was an "apj okaradokia> ", as the apostle speaks, <450819>Romans 8:19, -- a thrusting forth of the head with desire and expectation of the exhibition of the Son of God in the flesh, and the accomplishment of all divine promises therein. Hence he was called the Lord whom they sought and delighted in, <390301>Malachi 3:1.
And great was the spiritual wisdom of believers in those days. They rejoiced and gloried in the ordinances of divine worship which they did enjoy. They looked on them as their chiefest privilege, and attended unto them with diligence, as an effect of divine wisdom and love, as also because they had a shadow of good things to come. But yet, at the same time, they longed and desired that the time of reformation were come, wherein they should all be removed; that so they might behold and enjoy the good things signified by them. And those who did not so, but rested in and trusted unto their present institutions, were not accepted with God. Those who were really illuminated did not so, but lived in constant desires after the revelation of the whole mystery of the wisdom of God in Christ; as did the angels themselves, 1<600103> Peter 1:3; <490309>Ephesians 3:9, 10.
In this same of heart and suitable acting of their souls there was more of the power of true faith and love than is found among the meet at this day. They saw the promises afar off, and were pervaded of them, and embraced them, <581113>Hebrews 11:13. They reached out the arms of their most intent affections to embrace the things that were promised. We have an instance
498
of this frame in old Simon, who, so soon as he had taken the child Jesus in his arms, cried out, "Now, Lord, let me depart," now let me die; this is that which my soul has longed for, <420228>Luke 2:28, 29.
Our present darkness and weakness in beholding the glory of Christ, is not like theirs. It is not occasioned by a veil of types and shadows, cast on it by the representative institutions of it, -- it does not arise from the want of a clear doctrinal revelation of the person and office of Christ; but, as was before declared, it proceedeth from two other causes. First, From the nature of faith itself, in comparison with vision. It is not able to look directly into this excellent glory, nor fully to comprehend it. Secondly, From the way of its propose which is not substantial of the thing itself, but only of an image of it, as in a glass. But the sight, the view of the glory of Christ, which we shall have in heaven, is much more above that which we now enjoy by the gospel, than what we do or may so enjoy is above what they have attained under their types and shadows. There is a far greater distance between the vision of heaven and the sight which we have now by faith, than is between the sight which we now have and what they had under the Old Testament. Heaven does more excel the Gospel state than that state does the Law. Wherefore, if they did so pray, so long for, so desire the removal of their shadows and veils, that they might see what we now see, that they might so behold the glory of Christ as we may behold it in the light of the gospel; how much more should we, if we have the same faith with them, the same love (which neither will nor can be satisfied without perfect fruition), long and pray for the removal of all weakness, of all darkness and interposition, that we may come unto that immediate beholding of his glory which he so earnestly prayed that we might be brought unto!
To sum up briefly what has been spoken: There are three things to be considered concerning the glory of Christ, three degrees in its manifestation, -- the shadow, the perfect image, and the substance itself. Those under the Law had only the shadow of it, and of the things that belong unto it; -- they had not the perfect image of them, <581001>Hebrews 10:1. Under the gospel we have the perfect image, which they had not; or a clever, complete revelation and declaration of it, presenting it unto us as in a glass: but the enjoyment of these things in their substance is reserved for heaven; we must be "where he is, that we may behold his glory." Now,
499
there is a greater difference and distance between the real substance of any thing and the most perfect image of it, than there is between the most perfect image and the lowest shadow of the same thing. If, then, they longed to be freed from their state of types and shadows, to enjoy the representation of the glory of Christ in that image of it which is given us in the gospel; much more ought we to breathe and pant after our deliverance from beholding it in the image of it, that we may enjoy the substance itself. For, whatever can be manifest of Christ on this side heaven, it is granted unto us for this end, that we may the more fervently desire to be present with him.
And as it was their wisdom and their grace to rejoice in the light they had, and in those typical administrations of divine worship which shadowed out the glory of Christ unto them, yet did always pant after that more excellent light and full discovery of it which was to be made by the Gospel; so it will be ours also thankfully to use and improve the revelations which we enjoy of it, and those institutions of worship wherein our faith is assisted in the view thereof, -- yet so as continually to breathe after that perfect, that glorifying sight of it which is reserved for heaven above.
And may we not a little examine ourselves by these things? Do we esteem this pressing towards the perfect view of the glory of Christ to be our duty? and do we abide in the performance of it? If it be otherwise with any of us, it is a signal evidence that our profession is hypocritical. If Christ be in us, he is the hope of glory in us; and where that hope is, it will be active in desires of the things hoped for. Many love the world too well, and have their minds too much filled with the things of it, to entertain desires of speeding through it unto a state wherein they may behold the glory of Christ. They are at home, and are unwilling to be absent from the body, though to be present with the Lord. They hope, it may be, that such a season will come at one time or another, and then it will be the best they can look for when they can be here no more. But they have but a little sight of the glory of Christ in this world by faith, if any at all, who so little, so faintly desire to have the immediate sight of it above. I cannot understand how any man can walk with God as he ought, or has that love for Jesus Christ which true faith will produce, or does place his refreshments and joy in spiritual things, in things above, that does not on
500
all just occasions so meditate on the glory of Christ in heaven as to long for an admittance into the immediate sight of it.
Our lord Jesus Christ alone perfectly understood wherein the eternal blessedness of them that believe in him does consist. And this is the sum of what he prays for with respect unto that end, -- namely, that we may be where he is, to behold his glory. And is it not our duty to live in a continual desire of that which he prayed so earnestly that we might attain? If in ourselves we as yet apprehend but little of the glory, the excellency, the blessedness of it, yet ought we to repose that confidence in the wisdom and love of Christ, that it is our best, -- infinitely better than any thing we can enjoy here below.
Unto those who are inured unto these contemplations, they are the salt of their lives, whereby every thing is condited and made savoury unto them, as we shall show afterward. And the want of spiritual diligence herein is that which has brought forth a negligent, careless, worldly profession of religion, which, countenancing itself with some outward duties, has lost out of it the power of faith and love in their principal operations. Hereby many deceive their own souls. Goods, lands, possessions, relations, trades, with secular interests in them, are the things whose image is drawn on their minds, and whose characters are written on their foreheads, as the titles whereby they may be known. As believers, beholding the glory of Christ in the blessed glass of the gospel, are changed into the same image and likeness by the Spirit of the Lord; so these persons, beholding the beauty of the world and the things that are in it in the cursed glass of self-love, are in their minds changed into the same image. Hence perplexing fears, vain hopes, empty embraces of perishing things, fruitless desires, earthly, carnal designs, cursed, self-pleasing imaginations, feeding on, and being fed by, the love of the world and self, do abide and prevail in them. But we have not so learned Christ Jesus.
501
CHAPTER 13.
THE SECOND DIFFERENCE BETWEEN OUR BEHOLDING THE GLORY OF CHRIST BY FAITH IN THIS WORLD AND BY SIGHT
IN HEAVEN.
Faith is the light wherein we behold the glory of Christ in this world. And this in its own nature, as unto this great end, is weak and imperfect, like weak eyes, that cannot behold the sun in its beauty. Hence our sight of it differs greatly from what we shall enjoy in glory, as has been declared. But this is not all; it is frequently hindered and interrupted in its operations, or it loses the view of its object by one means or other. As he who sees any thing at a great distance, sees it imperfectly, and the least interposition or motion takes it quite out of his sight, so is it with our faith in this matter; whence sometimes we can have little, sometimes no sight at all of the glory of Christ by it. And this gives us, as we shall see, another difference between faith and sight.
Now, although the consideration hereof may seem a kind of diversion from our present argument, yet I choose to insist upon it, that I may evidence the reasons whence it is that many have so little experience of the things whereof we have treated, -- that they find so little of reality or power in the exercise of this grace, or the performance of this duty. For it will appear in the issue that the whole defect is in themselves; -- the truth itself insisted on is great and efficacious
Whilst we are in this life, the Lord Christ is pleased, in his sovereign wisdom, sometimes to withdraw, and, as it were, to hide himself from us. Then do our minds fall into clouds and darkness; faith is at a loss; we cannot behold his glory; yea, we may seek him, but cannot find him. So Job complains, as we observed before,
"Behold, I go forward, but he is not there; and backward, but I cannot perceive him: on the left hand, where he does work, but I cannot behold him: he hideth himself on the right hand, that I cannot see him," chap. <182308>23:8, 9.
502
Which way soever I turn myself, whatever are my endeavors, in what way or work of his own I seek him, I cannot find him, I cannot see him, -- I cannot behold his glory. So the church also complains,
"Verily thou art a God that hidest thyself, O God of Israel, the Savior," <234515>Isaiah 45:15;
and the Psalmist, "How long, LORD? wilt thou hide thyself for ever?" <198946>Psalm 89:46. This hiding of the face of God is the hiding of the shining of his glory in the face of Christ Jesus, and therefore of the glory of Christ himself, for it is the glory of Christ to be the representative of the glory of God. The spouse in the canticles is often at a loss, and herein bemoans herself, that her Beloved was withdrawn, -- that she could neither find him nor see him, chap. 3:1, 2; 5:6.
Men may retain their notions concerning Christ, his person and his glory. These cannot be blotted out of their minds but by heresy or obdurate stupidity. They may have the same doctrinal knowledge of him with others; but the sight of his glory does not consist therein. They may abide in the outward performance of duties towards him as formerly; but yet all this while, as unto the especial gracious communications of himself unto their souls, and as unto a cheerful refreshing view of his glory, he may withdraw and hide himself from them.
As under the same outward dispensations of the Word he does manifest himself unto some, and not unto others -- ("how is it that thou wilt manifest thyself unto us, and not unto the world?" <431422>John 14:22), -- whereon they to whom he does so manifest himself do see him to be beautiful, glorious, and lovely (for "unto them that believe, he is precious"); whilst the others see nothing hereof, but wonder at them by whom he is admired, <220509>Song of Solomon 5:9; -- so, in the same dispensation of the Word he sometimes hides his face, turns away the light of his countenance, clouds the beams of his glory unto some, whilst others are cherished and warmed with them.
Two things we must here speak unto.
1. Why does the Lord Christ, at any time, thus hide himself in his glory from the faith of believers, that they cannot behold him?
503
2. How we may perceive and know that he does so withdraw himself from us, so that, however we may please ourselves, we do not indeed behold his glory.
1. As unto the first of these, though what he does is supposed an act of sovereign, unaccountable wisdom, yet there are many holy ends of it, and consequently reasons for it. I shall mention one only. He does it to stir us up in an eminent manner unto a diligent search and inquiry after him. Woeful sloth and negligence are apt to prevail in us in our meditations on heavenly things. Though our hearts wake (as the spouse speaks, <220502>Song of Solomon 5:2), in a valuation of Christ, his love, and his grace, yet we sleep as unto the due exercise of faith and love towards him. Who is it that can justify himself herein? -- that can say, "My heart is pure, I am clean from this sin?" Yea, it is so far otherwise with many of us, that he is for ever to be admired in his patience, -- that on the account of our unkindness and woeful negligence herein, he has not only withdrawn himself at seasons, but that he has not utterly departed from us. Now, he knows that those with whom he has been graciously present, -- who have had views of his glory, although they have not valued the mercy and privilege of it as they ought, yet can they not bear a sense of his absence and his hiding himself from them. By this, therefore, will he awake them unto a diligent inquiry after him. Upon the discovery of his absence, and such a distance of his glory from them as their faith cannot reach unto it, they become like the doves of the valleys, all of them mourning every one for his iniquity, and do stir up themselves to seek him early and with diligence. See <280515>Hosea 5:15. So wherever the spouse intimates this withdrawing of Christ from her, she immediately gives an account of her restless diligence and endeavors in her inquiries after him until she have found him, chap. <280301>3:14; 5:2-8. And in these inquiries there is such an exercise of faith and love, though it may be acting themselves mostly in sighs and groans, as is acceptable and well-pleasing to him.
We are like him in the parable of the prophet that spake unto Ahab, who having one committed unto him to keep, affirms that whilst he was busy here and there, he was gone. Christ commits himself unto us, and we ought carefully to keep his presence. "I held him," saith the church, "and would not let him go," <220304>Song of Solomon 3:4. But whilst we are busy here and there, while our minds are overfilled with other things, he withdraws
504
himself, -- we cannot find him. But even this rebuke is a sanctified ordinance for our recovery, and his return unto us.
2. Our second inquiry is, how we may know when Cheat does so withdraw himself from us, that we do not, that we cannot, behold his glory.
I speak herein unto them alone who make this observation of the lively actings of faith and love in and towards Jesus Christ their chiefest concern in all their retirements, yea, in their whole walk before God. concerning these, our inquiry is, how they may know when Christ does in any degree or measure withdraw from them so as that they cannot in a due manner behold his glory.
And the first discovery hereof is by the consequent of such withdrawings. And what are the consequent of it we can know no otherwise but by the effects of his presence with us, and the manifestation of himself unto us; which, as unto some degrees, must necessarily cease thereon.
(1.) Now the first of these is the life, vigor, and effectual acting of all grace in us. This is an inseparable consequent and effect of a view of his glory. Whilst we enjoy it, we live; nevertheless not we, but Christ lives in us, exciting and acting all his graces in us.
This is that which the apostle instructs us in; while
"we behold his glory as in a glass, we are transformed into the same image, from glory to glory," 2<470318> Corinthians 3:18;
-- that is, whilst by faith we contemplate on the glory of Christ as revealed in the gospel, all grace will thrive and flourish in us towards a perfect conformity unto him. For whilst we abide in this view and contemplation, our souls will be preserved in holy frames, and in a continual exercise of love and delight, with all other spiritual affections towards him. It is impossible, whilst Christ is in the eye of our faith as proposed in the Gospel, but that we shall labor to be like him, and greatly love him. Neither is there any way for us to attain unto either of these, which are the great concernments of our souls, -- namely, to be like unto Christ, and to love him, -- but by a constant view of him and his glory by faith; which powerfully and effectually works them in us. All the doctrinal
505
knowledge which we have of him is useless, all the view we have of his glory is but fancy, imagination, or superstition, which are not accompanied with this transforming power. And that which is wrought by it, is the increase and vigor of all grace; for therein alone our conformity unto him does consist. Growth in grace, holiness, and obedience, is a growing like unto Christ; and nothing else is so.
I cannot refrain here from a necessary short digression. This transforming efficacy, from a spiritual view of Christ as proposed in the Gospel, being lost, as unto an experience of it, in the minds of men carnal and ignorant of the mystery of believing (as it is at present by many derided, though it be the life of religion), fancy and superstition provided various supplies in the room of it. For they found out crucifixes and images with paintings to represent him in his sufferings and glory. By these things, their carnal affections being excited by their outward senses, they suppose themselves to be affected with him, and to be like unto him. Yea, some have proceeded so far as, either by arts diabolical, or by other means, to make an appearance of wounds on their hands, and feet, and sides; therein pretending to be like him, -- yea, to be wholly transformed into his image. But that which is produced by an image is but an image. An imaginary Christ will effect nothing in the minds of men but imaginary grace.
Thus religion was lost, and died. When men could not obtain any experience in their minds of the spiritual mysteries of the gospel, nor be sensible of any spiritual change or advantage by them, they substituted some outward duties and observances in their stead; as I shall show, God willing, elsewhere more at large. These produced some kind of effects on their minds and affections, but quite of another nature than those which are the real effects of true evangelical grace. This is openly evident in this substitution of images instead of the representation of Christ and his glory made in the gospel.
However, there is a general supposition granted on all hands, -- namely, that there must be a view of Christ and his glory, to cause us to love him, and thereby to make us conformable or like unto him. But here lies the difference: -- those of the church of Rome say that this must be done by the beholding of crucifixes, with other images and pictures of him; and that with our bodily eyes: we say it is by our beholding his glory by faith, as
506
revealed in the Gospel, and no otherwise. And, to confess the truth, we have some who, as they reject the use of images, so they despise that spiritual view of the glory of Christ which we inquire after. Such persons on the first occasion will fall on the other side; for anything is better than nothing.
But, as we have a sure word of prophecy to secure us from these abominations, by an express prohibition of such images unto all ends whatever; so, unto our stability in the profession of the truth, an experience of the efficacy of this spiritual view of Christ transforming our souls into his own likeness, is absolutely necessary. For if an idolater should plead, as they do all, that in the beholding of the image of Christ, or of a crucifix, especially if they are sedulous and constant therein, they find their affections unto him greatly excited, increased, and inflamed (as they will be, <235706>Isaiah 57:6); and that hereon he endeavors to be like unto him; what shall we have to oppose thereunto? For it is certain that such images are apt to make impressions on the minds of men; partly from the readiness of the senses and imagination to give them admittance into their thoughts; and partly from their natural inclinations unto superstition, their aversion from things spiritual and invisible, with an inclination unto things present and visible. Hence among them who are satisfied that they ought not to be adored with any religious veneration, yet some are apt, upon the sight of them, to entertain a thoughtful reverence, as they would do if they were to enter into a Pagan temple full of idols; and others are continually making approaches towards their use and veneration, in paintings, and altars, and such outward postures of worship as are used in the religious service of them. But that they do sensibly affect the minds of men carnal and superstitious, cannot be denied; and as they suppose, it is with a love unto Christ himself. However, certain it is in general, and confessed on all hands, that the beholding of Christ is the most blessed means of exciting all our graces, spiritualizing all our affections, and transforming our minds into his likeness. And if we have not another, and that a more excellent way of beholding him, than they have who behold him, as they suppose, in images and crucifixes, they would seem to have the advantage of us; for their minds will really be affected with somewhat, ours with nothing at all. And by the pretense thereof, they inveigle the carnal affections of men ignorant of the power of the gospel, to become their proselytes. For having lived, it
507
may be, a long time without any the least experience of a sensible impression on their minds, or a transforming power from the representation of Christ in the gospel, upon their very first religious, devout application unto these images, they find their thoughts exercised, their minds affected, and some present change made upon them.
But there was a difference between the person of David and an image with a bolster of goat's hair, though the one were laid in the room and place of the other; and there is so between Christ and an image, though the one be put into the place of the other. Neither do these things serve unto any other end, but to divert the minds of men from faith and love to Christ; giving them some such satisfactions in the room of them, as that their carnal affections do cleave unto their idols. And indeed it does belong unto the wisdom of faith, or we stand in need of spiritual light, to discern and judge between the working of natural affections towards spiritual objects, on undue motives by undue means with indirect ends, -- wherein all Papal devotion consists, -- and the spiritual exercise of grace in those affections duly fixed on spiritual objects.
But, as was said, it is a real experience of the efficacy that there is in the spiritual beholding of the glory of Christ by faith, as proposed in the Gospel, to strengthen, increase, and excite all grace unto its proper exercise, so changing and transforming the soul gradually into his likeness, which must secure us against all those pretences; and so I return from this digression.
Hereby we may understand whether the Lord does so withdraw himself as that we do not, as that we cannot, behold his glory by faith in a due manner; -- which is the thing inquired after. For if we grow weak in our graces, unspiritual in our frames, cold in our affections, or negligent in the exercise of them by holy meditation, it is evident that he is at a great distance from us, so as that we do not behold his glory as we ought. If the weather grow cold, herbs and plants do wither, and the frost begins to bind up the earth, all men grant that the sun is withdrawn, and makes not his wonted approach unto us. And if it be so with our hearts, that they grow cold, frozen, withering, lifeless, in and unto spiritual duties, it is certain that the Lord Christ is in some sense withdrawn, and that we do not behold his glory. We retain notions of truth concerning his person, office,
508
and grace; but faith is not in constant exercise as to real views of him and his glory. For there is nothing more certain in Christian experience than this is, that while we do really by faith behold the glory of Christ, as proposed in the Gospel, the glory of his person and office, as before described, and so abide in holy thoughts and meditations thereof, especially in our private duties and retirements, all grace will live and thrive in us in some measure, especially love unto his person, and therein unto all that belongs unto him. Let us but put it to the trial, and we shall infallibly find the promised event.
Do any of us find decays in grace prevailing in us; -- deadness, coldness, lukewarmness, a kind of spiritual stupidity and senselessness coming upon us? Do we find an unreadiness unto the exercise of grace in its proper season, and the vigorous acting of it in duties of communion with God, and would we have our souls recovered from these dangerous diseases? Let us assure ourselves there is no better way for our healing and deliverance, yea, no other way but this alone, -- namely, the obtaining a fresh view of the glory of Christ by faith, and a steady abiding therein. Constant contemplation of Christ and his glory, putting forth its transforming power unto the revival of all grace, is the only relief in this case; as shall farther be showed afterward.
Some will say, that this must be effected by fresh supplies and renewed communications of the Holy Spirit. Unless he fall as dew and showers on our dry and barren hearts, -- unless he cause our graces to spring, thrive, and bring forth fruit, -- unless he revive and increase faith, love, and holiness in our souls, -- our backsliding will not be healed, nor our spiritual state be recovered. Unto this end is he prayed for and promised in the Scripture. See <220416>Song of Solomon 4:16; <234403>Isaiah 44:3, 4; <261119>Ezekiel 11:19; <263626>36:26; <281405>Hosea 14:5, 6. And so it is. The immediate efficiency of the revival of our souls is from and by the Holy Spirit. But the inquiry is, in what way, or by what means, we may obtain the supplies and communications of him unto this end. This the apostle declares in the place insisted on: We, beholding the glory of Christ in a glass, "are changed into the same image, from glory to glory, even by the Spirit of the Lord." It is in the exercise of faith on Christ, in the way before described, that the Holy Spirit puts forth his renewing, transforming power in and upon our
509
souls. This, therefore, is that alone which will retrieve Christians from their present decays and deadness.
Some complain greatly of their state and condition; none so dead, so dull and stupid as they; -- they know not whether they have any spark of heavenly life left in them. Some make weak and faint endeavors for a recovery, which are like the attempts of a man in a dream, wherein he seems to use great endeavors without any success. Some put themselves unto multiplied duties. Howbeit, the generality of professors seem to be in a pining, thriftless condition. And the reason of it is, because they will not sincerely and constantly make use of the only remedy and relief; like a man that will rather choose to pine away in his sickness with some useless, transient refreshments, than apply himself unto a known and approved remedy, because, it may be, the use of it is unsuited unto some of his present occasions. Now this is, to live in the exercise of faith in Christ Jesus. This himself assures us of, <431504>John 15:4, 5,
"Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, ye are the branches: he that abideth in me, and I in him, the same bringeth forth much fruit; for without me ye can do nothing".
There is a twofold coming unto Christ by believing. The first is that we may have life; -- that is, a spring and principle of spiritual life communicated unto us from him: for he is "our life," <510304>Colossians 3:4, and "because he liveth, we live also," <431419>John 14:19. Yea, it is not so much we that live, as he liveth in us, <480219>Galatians 2:19, 20. And unbelief is a not coming unto him, that we may have life, <430540>John 5:40. But, secondly, there is also a coming unto him by believers in the actual exercise of faith, that they may "have this life more abundantly," <431010>John 10:10; that is, such supplies of grace as may keep their souls in a healthy, vigorous acting of all the powers of spiritual life. And as he reproacheth some that they would not come unto him that they might have life, so he may justly reprove us all, that we do not so come unto him in the actual exercise of faith, as that we might have this life more abundantly.
(2.) When the Lord Christ is near us, and we do behold his glory, he will frequently communicate spiritual refreshment in peace, consolation, and
510
joy unto our souls. We shall not only hereby have our graces excited with respect unto him as their object, but be made sensible of his acting toward us in the communications of himself and his love unto us. When the Sun of Righteousness ariseth on any soul, or makes any near approach thereunto, it shall find "healing under his wings;" this beams of grace shall convey by his Spirit holy spiritual refreshment thereunto. For he is present with us by his Spirit, and these are his fruits and effects, as he is the Comforter, suited unto his office, as he is promised unto us.
Many love to walk in a very careless, unwise profession. So long as they can hold out in the performance of outward duties, they are very regardless of the greatest evangelical privileges, -- of those things which are the marrow of divine promises, -- all real endeavors of a vital communion with Christ. Such are spiritual peace, refreshing consolations, ineffable joys, and the blessed composure of assurance. Without some taste and experience of these things, profession is heartless, lifeless, useless; and religion itself a dead carcass without an animating soul. The peace which some enjoy is a mere stupidity. They judge not these things to be real which are the substance of Christ's present reward; and a renunciation whereof would deprive the church of its principal supportments and encouragements in all its sufferings. It is a great evidence of the power of unbelief, when we can satisfy ourselves without an experience in our own hearts of the great things, in this kind of joy, peace, consolation, assurance, that are promised in the Gospels. For how can it be supposed that we do indeed relieve the promises of things future, -- namely, of heaven, immortality, and glory, the faith whereof is the foundation of all religions, -- when we do not relieve the promises of the present reward in these spiritual privileges? And how shall we be thought to believe them, when we do not endeavor after an experience of the things themselves in our own souls, but are even contented without them? But herein men deceive themselves. They would very desirously have evangelical joy, peace, and assurance, to countenance them in their evil frames and careless walking. And some have attempted to reconcile these things, unto the ruin of their souls. But it will not be. Without the diligent exercise of the grace of obedience, we shall never enjoy the grace of consolation. But we must speak somewhat of these things afterward.
511
It is peculiarly in the view of the glory of Christ, in his approaches unto us, and abiding with us, that we are made partakers of evangelical peace, consolation, joy, and assurances. These are a part of the royal train of his graces, of the reward wherewith he is accompanied. "His reward is with him." Wherever he is graciously present with any, these things are never wanting in a due measure and degree, unless it be by their own fault, or for their trial. In these things does he give the church of his loves, <220712>Song of Solomon 7:12. "For if any man," saith he, "love me, I will love him, and will manifest myself unto him," <431421>John 14:21; -- "yea, I and the Father will come unto him, and make our abode with him," verse 23; and that so as to "sup with him," <660320>Revelation 3:20; -- which, on his part, can be only by the communication of those spiritual refreshments. The only inquiry is, by what way and means we do receive them? Now, I say this is in and by our beholding of the glory of Christ by faith, 1<600108> Peter 1:8, 9. Let that glory be rightly stated, as before laid down, -- the glory of his person, his office, his condescension, exaltation, love, and grace; let faith be fixed in a view and contemplation of it, mix itself with it, as represented in the glass of the gospel, meditate upon it, embrace it, and virtue will proceed from Christ, communicating spiritual, supernatural refreshment and joy unto our souls. Yea, in ordinary cases, it is impossible that believers should have a real prospect of this glory at any time, but that it will in some measure affect their hearts with a sense of his love; which is the spring of all consolation in them. In the exercise of faith on the discoveries of the glory of Christ made unto us in the Gospel, no man shall ever totally want such intimations of his love, yea, such effusion of it in his heart, as shall be a living spring of those spiritual refreshments, <430414>John 4:14; <450505>Romans 5:5. When, therefore, we lose these things, as unto a sense of them in our souls, it is evident that the Lord Christ is withdrawn, and that we do not behold his glory.
But I cannot here avoid another short digression. There are those by whom all these things are derided as distempered fancies and imaginations; yea, such things have been spoken and written of them as contain a virtual renunciation of the gospel, the powers of the world to come, and the whole work of the Holy Ghost as the comforter of the church. And hereby all real intercourse between the person of Christ and the souls of them that do believe is utterly overthrown; -- reducing all religion to an outward show,
512
and a pageantry fitter for a stage than that temple of God which is in the minds of men. According unto the sentiments of these profane scoffers, there is no such thing as the shedding abroad of the love of God in our hearts by the Holy Ghost, nor as the witnessing of the Spirit of God with our spirits that we are the children of God, from which these spiritual joys and refreshments are inseparable as their necessary effects; -- no such thing as the lifting up of the light of God's countenance upon us, which will put gladness into our hearts, that gladness which compriseth all the things mentioned; -- no such thing as rejoicing upon "believing, with joy unspeakable and full of glory;" -- no such thing as Christ's showing and manifesting himself unto us, supping with us, and giving us of his loves; -- that the divine promises of a "feast of fat things, and wine well refined," in gospel mercies, are empty and insignificant words; -- that all those ravishing joys and exultations of spirit that multitudes of faithful martyrs of old and in later ages have enjoyed, by a view of the glory of God in Christ and a sense of his love, whereunto they gave testimony unto their last moments in the midst of their torments, were but fancies and imaginations. But it is the height of impudence in these profane scoffers, that they proclaim their own ignorance of those things which are the real powers of our region.
Others there are who will not deny the truth of these things. They dare not rise up in contradiction unto those express testimonies of the Scripture wherewith they are confirmed. And they do suppose that some are partakers of them, at least there were so formerly; but as for their parts, they have no experience of them, nor do judge it their duty to endeavor after it. They can make a shift to live on hopes of heaven and future glory; as unto what is present, they desire no more, but to be found in the performance of some duties in answer unto their convictions, -- which gives them that sorry peace which they do enjoy. So do many countenance themselves in their spiritual sloth and unbelief, keeping themselves at liberty to seek for refreshment and satisfaction in other things, whilst those of the gospel are despised. And these things are inconsistent. While men look for their chief refreshment and satisfaction in temporal things, it is impossible they should seek after those that are spiritual in a due manner. And it must be confessed, that when we have a due regard unto spiritual, evangelical consolations and joys, it will abate and take off our
513
affections unto, and satisfaction in, present enjoyments, <500308>Philippians 3:8, 9.
But there is no more sacred truth than this, that where Christ is present with believers, -- where he is not withdrawn for a season from them, where they live in the view of his glory by faith as it is proposed unto them in the gospel, -- he will give unto them, at his own seasons such intimations of his love, such supplies of his Spirit, such holy joys and rejoicings, such repose of soul in assurance, as shall refresh their souls, fill them with joy, satisfy them with spiritual delight, and quicken them unto all acts of holy communion with himself.
Let no such dishonor be reflected on the gospel, that whereas the faith of it, and obedience unto it, are usually accompanied with outward troubles, afflictions, persecution, and reproaches, as we are foretold they should be, -- that it does not by its inward consolations and divine refreshments, outbalance all those evils which we may undergo upon the account of it. So to suppose, is expressly contrary to the promise of Christ himself, who has assured us that even "nun en toi kairoi toutoi", "even now in this life," in this world, distinct from eternal life in the world to come, we shall receive a hundred-fold recompense for all that we can lose or suffer for his sake, <411030>Mark 10:30; -- as also unto the experience of them who, in all ages, have "taken joyfully the spoiling of their goods, as knowing in themselves" (by the experience which they have of its first-fruits) that they "have in heaven a better and an enduring substance," <581034>Hebrews 10:34. If we come short in a participation of these things, if we are strangers unto them, the blame is to be laid on ourselves alone, as it shall be immediately declared.
Now, the design of the Lord Christ, in thus withdrawing himself from us, and hiding his glory from our view, being the exercise of our grace, and to stir us up unto diligence in our inquiries after him, here lieth our guidance and direction in this case. Do we find ourselves lifeless in the spiritual duties of religion? Are we strangers unto the heavenly visits of consolation and joys, -- those visitations of God whereby he preserves our souls? Do we seldom enjoy a sense of the "shedding abroad of his love in our hearts by the holy Ghost?" We have no way of recovery but this alone, -- to this "strong tower" must we turn ourselves as "prisoners of hope," unto Christ
514
must we look, that we may be saved. It is a steady view or contemplation of his glory by faith alone that will bring in all these things in a lively experience into our hearts and souls.
Again, in the second place, it is from ourselves principally, if we lose the view of the glory of Christ, and the exercise of faith be obstructed therein. All our spiritual disadvantages do arise from ourselves. It is the remainder of lusts and corruptions in us, either indulged by sloth and negligence or excited and inflamed by Satan's temptations, that do obstruct us in this duty. Whilst they are in any disorder or disturbance, it is in vain for us to expect any clear view of this glory.
That view of the glory of Christ whereof we treat consists in two things, -- namely, its especial nature, and its necessary adjunct or effect. The first is, a ritual perception or understanding of it as revealed in the Scriptures. For the revelation of the glory of his person, office, and grace, is the principal subject of them, and the principal object of our faith. And the other consists in multiplied thoughts about him, with acting of faiths in love, trust, delight, and longing after the full enjoyment of him, 1<600108> Peter 1:8. If we satisfy ourselves in mere notions and speculations about the glory of Christ as doctrinally revealed unto us, we shall find no transforming power or efficacy communicated unto us thereby. But when, under the conduct of that spiritual light, our affections do cleave unto him with full purpose of heart, our minds are filled with the thoughts of him and delight in him, and faith is kept up unto its constant exercise in trust and affiance on him, -- virtue will proceed from him to purify our hearts, increase our holiness, strengthen our graces, and to fill us sometimes "with joy unspeakable and full of glory." This is the just temperature of a state of spiritual health, -- namely, when our light of the knowledge of the glory of God in Christ does answer the means of it which we enjoy, and when our affections unto Christ do hold proportion unto that light; and this according unto the various degrees of it, -- for some have more, and some have less. Where light leaves the affections behind, it ends in formality or atheism; and where affections outrun light, they sink in the bog of superstition, doting on images and pictures, or the like. But where things go not into these excesses, it is better that our affections exceed our light from the defect of our understandings, than that our light exceed our affections from the corruption of our wills. In both these is the exercise of
515
faith frequently interrupted and obstructed by the remainder of corruption in us, especially if not kept constantly under the disciplines of mortification, but some way indulged unto. For, -
First, The steam of their disorder will cloud and darken the understanding, that it shall not be able clearly to discern any spiritual object,- least of all the greatest of them. There is nothing more acknowledged, even in things natural and moral, than that the disorder of the passions and affections will blind, darken, and deceive the mind in its operations. And it is much more so in things spiritual, wherein that disorder is an immediate rebellion against its proper conducting light; that is, against the light and rule of grace.
There are three sorts of them unto whom the goes is preached, in whom there are various obstructions of this view.
1. There is in obstinate unbelievers a darkness, that is an effect of the power of Satan on their minds, in blinding them, which makes it impossible for them to behold any thing of the glory of Christ. So the apostle declares it, "If our gospel be hid, it is hid to them that are lost: in whom the god of this world has blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them," 2<470403> Corinthians 4:3, 4. Of these we do not speak.
2. There is in all men a corrupt, natural darkness; or such a depravation of their minds by nature, as that they cannot discern this glory of Christ in a due manner. Hence "the light shineth in darkness; and the darkness comprehended it not," <430105>John 1:5. For "the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him; neither can he know them, because they are spiritually discerned," 1<460214> Corinthians 2:14. Hence it is, that although Christ be preached among us continually, yet there are very few who discern any glory or beauty in him for which he should be desired, as the prophet complaint, <235301>Isaiah 53:1, 2. But I speak not of this natural darkness in general. But even these persons have their minds filled with prejudices against the gospel, and darkened as unto the glory of Christ, according as corrupt lusts and affections are prevalent in them. See <430146>John 1:46; 12:43. Hence is the difference that is among the common hearers of the Word. For although no man can do any thing of
516
himself for the receiving of Christ and the beholding of his glory, without the especial aid of the grace of God (<401125>Matthew 11:25; <430644>John 6:44, 45), yet some may make more opposition unto believing, and lay more hindrances in their own way, than others; which is done by their lusts and corruptions.
3. There are those in whom both these evils are cured by faith, wherein the eyes of our understandings are enlightened to perceive and discern spiritual things, <490116>Ephesians 1:16-18. But this cure is wrought in this life but in part, 1<461312> Corinthians 13:12. And in this cure, by a supply of a principle of saving light unto our minds, there are many degrees. For some have a clearer light than others, and thereby a more clear discerning of the mystery of the wisdom of God, and of the glory of Christ therein. But whatever be our attainments herein, that which obstructs this light, which hinders it from shining in a due manner, that obstructs and hinders faith in its view of the glory of Christ. And this is done by the remainders of corrupted nature in us, when they act in any prevalent degree. For they darken the mind, and weaken it in its spiritual operations. That is, where any corrupt and inordinate affections, as love of the world, cares about it, inclinations unto sensuality, or the like spiritual disorders, do prevail, faith is weakened in its spiritual acts, especially in discerning and beholding the glory of Christ. For the mind is rendered unsteady in its inquiries after it, being continually distracted and diverted with vain thoughts and imaginations.
Persons under the power of such distemper may have the same doctrinal knowledge of the person of Christ, his office, and his grace, with other men, and the same evidence of its truth fixed on their minds; but when they endeavor a real intuition into the things themselves, all things are dark and confused unto them, from the uncertainty and instability of their own minds.
This is the sum of what I do design. We have by faith a view of the glory of Christ. This view is weak and unsteady, from the nature of faith itself, and the way of its proposal unto us as in a glass, in comparison of what by sight we shall attain unto. But, moreover, where corrupt lusts or inordinate affections are indulged unto, where they are not continually mortified, where any one sin has a perplexing prevalence in the mind, faith
517
will be so far weakened thereby, as that it can neither see nor meditate upon this glory of Christ in a due manner. This is the reason why the most are so weak and unstable in the performance of this duty; yea, are almost utterly unacquainted with it. The light of faith in the minds of men being impaired, clouded, darkened, by the prevalence of unmortified lusts, it cannot make such discoveries of this glory as otherwise it would do. And this makes the preaching of Christ unto many so unprofitable as it is.
Secondly, In the view of the glory of Christ which we have by faith, it will fill the mind with thoughts and meditations about him, whereon the affections will cleave unto him with delight. This, as was said, is inseparable from a spiritual view of his glory in its due exercise. Every one that has it, must and will have many thoughts concerning, and great affections to him. See the description of these things, <500308>Philippians 3:810. It is not possible, I say, that we should behold the glory of his person, office, and grace, with a due conviction of our concernment and interest therein, but that our minds will be greatly affected with it, and be filled with contemplations about it. Where it is not so with any, it is to be feared that they "have not heard his voice at any time, nor seen his shape," whatever they profess. A spiritual sight of Christ will assuredly produce love unto him; and if any man love him not, he never saw him, -- he knows him not at all. And that is no love which does not beget in us many thoughts of the object beloved. He, therefore, who is partaker of this grace, will think much of what Christ is in himself, -- of what he has done for us, -- of his love and condescension, -- of the manifestation of all the glorious excellencies of the divine nature in him, exerted in a way of infinite wisdom and goodness for the salvation of the church. Thoughts and meditations of these things will abound in us, if we are not wanting unto the due exercise of faith; and intense, inflamed affections unto him will ensue thereon; at least they will be active unto our own refreshing experience. And where these things are not in reality (though in some they may be only in a mean and low degree), men do but deceive their own souls in hopes of any benefit by Christ or the gospel.
This, therefore, is the present case: -- Where there are prevailing sinful distemper or inordinate affections in the mind, such as those before mentioned, as self-love, love of the world, cares and fears about it, with an excessive valuation of relations and enjoyments, -- they will so far cumber
518
and perplex it with a multitude of thoughts about their own objects, as shall leave no place for sedate meditations on Christ and his glory. And where the thoughts are engaged, the affections, which partly excite them and partly are led by them, will be fixed also," <510301>Colossians 3:1, 2.
This is that which, in the most, greatly promoteth that imperfection which is in our view of the glory of Christ by faith, in this life. According to the proportion and degree of the prevalence of affections, corrupt, earthly, selfish, or sensual, filling the heads and hearts of men with a multitude of thoughts about what they are fixed on or inclined unto; so is faith obstructed and weakened in this work and duty.
Wherefore, whereas there is a remainder of these lusts, as to the seeds of them, in us all, -- though more mortified in some than in others, yet having the same effects in the minds of all, according to the degree of their remainder, -- thence it is, as from an efficacious cause of it, that our view of the glory of Christ by faith is in many so weak, imperfect and unsteady.
Thirdly, We have interruption given unto the work of faith herein by the temptations of Satan. His original great design, wherever the gospel is preached, is to blind the eyes of men, that the light of the glorious gospel of Christ, who is the image of God, should not shine unto them, or irradiate their minds, 2<470404> Corinthians 4:4. And herein he prevails unto astonishment. Let the light of the gospel in the preaching of the Word be never so glorious, yet, by various means and artifices, he blinds the minds of the most, that they shall not behold any thing of the glory of Christ therein. By this means he continues his rule in the children of disobedience. With respect unto the elect, God overpowers him herein. He shines into their hearts, to give them the knowledge of his glory in the face of Christ Jesus, verse 6. Yet will not Satan so give over. He will endeavor by all ways and means to trouble, discompose, and darken the minds even of them that believe, so as that they shall not be able to retain clear and distinct views of this glory. And this he does in two ways.
1. With some he employs all his engines, uses all his methods of serpentine subtlety, and casts in his fiery darts so to disquiet, discompose, and deject them, as that they can retain no comfortable views of Christ or his glory. Hence arise fears, doubts, disputes, uncertainties, with various disconsolations. Hereon they cannot apprehend the love of Christ, nor be
519
sensible of any interest they have therein, or any refreshing persuasions that they are accepted with him. If such things sometimes shine and beam into their minds, yet they quickly vanish and appear. Fears that they are rejected and cast off by him, that he will not receive them here nor hereafter, do come in their place; hence are they filled with anxieties and despondencies, under which it is impossible they should have any clear view of his glory.
I know that ignorance, atheism, and obstinate security in sensual sins, do combine to despise all these things. But it is no new thing in the world, that men outwardly professing Christian religion, when they find gain in that godliness, should speak evil of the things which they know not, and corrupt themselves in what they know naturally, as brute beasts.
2. With others he deals after another manner. By various means he seduceth them into a careless security, wherein they promise peace unto themselves without any diligent search into these things. Hereon they live in a general presumption that they shall be saved by Christ, although they know not how. This makes the apostle so earnest in pressings the duty of self-examination on all Christians, 2<471305> Corinthians 13:5,
"Examine yourselves whether ye be in the faith; prove your own selves: know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?"
The rule of self-judging prescribed by him is, whether Christ be in us or no; and in us he cannot be, unless he be received by that faith wherewith we behold his glory. For by faith we receive him, and by faith he dwelleth in our hearts, <430112>John 1:12; <490317>Ephesians 3:17.
This is the principal way of his prevailing in the world. Multitudes by his seduction live in great security under the utmost neglect of these things. Security is granted to be an evil destructive of the souls of men; but then it is supposed to consist only in impenitence for great and open sins: but to be neglective of endeavoring an experience of the power and grace of the gospel in our own souls, under a profession of religion, is no less destructive and pernicious than impenitence in any course of sin.
These and the like obstructions unto faith in its operations being added unto its own imperfections, are another cause whence our view of the
520
glory of Christ in this world is weak and unsteady; so that, for the most part, it does but transiently affect our minds, and not so fully transform them into his likeness as otherwise it would.
It is now time to consider that sight which we shall have of the glory of Christ in heaven, in comparison of that which we have here below. Now this is equal, stable, always the same, -- without interruption or diversion. And this is evident, both in the causes or means of it, as also in our perfect deliverance from every thing that might be a hindrance in it, or an obstruction unto it.
1. We may consider the state of our minds in glory. The faculties of our souls shall then be made perfect, <581223>Hebrews 12:23, "The spirits of just men made perfect."
(1.) Freed from all the clogs of the flesh, and all its influence upon them, and restraint of their powers in their operation
(2.) Perfectly purified from all principles of instability and variety, -- of all inclinations unto things sensual and carnal, and all contrivances of self-preservation or advancement, -- being wholly transformed into the image of God in spirituality and holiness. And to take in the state of our bodies after the resurrection; even they also, in all their powers and senses, shall be made entirely subservient unto the most spiritual actings of our minds in their highest elevation by the light of glory. Hereby shall we be enabled and fitted eternally to abide in the contemplation of the glory of Christ with joy and satisfaction. The understanding shall be always perfected with the vision of God, and the affections cleave inseparably to him; -- which is blessedness.
The very essential faculties of our souls, in that way and manner of working which, by their union with our bodies, they are confined unto, are not able to comprehend and abide constantly in the contemplation of this glory. So that, though our sight of it here be dim and imperfect, and the proposal of it obscure; yet, from the weakness of our minds, we are forced sometimes to turn aside from what we do discern, as we do our bodily eyes from the beams of the sun when it shines in its brightness. But in this perfect state they are able to behold and delight in this glory constantly with eternal satisfaction.
521
But "as for me," saith David, "I will behold thy face in righteousness: I shall be satisfied, when I awake, with thy likeness," <191715>Psalm 17:15. It is Christ alone who is the likeness and image of God. When we awake in the other world, with our minds purified and rectified, the beholding of him shall be always satisfying unto us. There will be then no satiety, no weariness, no indispositions; but the mind, being made perfect in all its faculties, powers, and operations, with respect unto its utmost end, which is the enjoyment of God, is satisfied in the beholding of him for evermore. And where there is perfect satisfaction without satiety, there is blessedness for ever. So the Holy Spirit affirms of the four living creatures, in the Revelation, "They rest not day and night, saying, Holy, holy, holy, Lord God Almighty," chap. 4:8. They are continually exercised in the admiration and praises of God in Christ without weariness or interruption. Herein shall we be made like unto angels.
2. As our minds, in their essential powers and faculties, shall be enabled to comprehend and acquiesce in this glory of Christ; so the means or instrument of the beholding of it is much more excellent than faith, and in its kind absolutely perfect; as has impart been before declared. This is vision or sight. Here we walk by faith; there, by sight. And this sight is not an external aid, like a glass helping the weakness of the visive faculty to see things afar off; but it is an internal power, or an act of the internal power of our minds, where with they are endowed in a glorified state. Hereby we shall be able to "see him face to face, -- to see him as he is," in a direct comprehension of his glory; for this sight or visive power shall be given us for this very end, -- namely, to enable us so to do. Hereunto the whole glory of Christ is clear, perspicuous, and evident; which will give us eternal acquiescence therein. Hence shall our sight of the glory of Christ be invariable and always the same.
3. The Lord Christ will never, in any one instance, on any occasion, so much as one moment, withdraw himself from us, or eclipse the proposal and manifestation of himself unto our sight. This he does sometimes in this life; and it is needful for us that so he should do. "We shall ever be with the Lord," 1<520417> Thessalonians 4:17, -- without end, without interruption. This is the center of good and evil as to the future different states of men. They shall be for ever. Eternity makes them absolutely good on the one hand, and absolutely evil on the other. To be in hell under the wrath of
522
God is in itself the greatest penal evil; but to be there for ever, without the intermission of misery or determination of time, is that which renders it the greatest evil unto them who shall be in that condition. So is eternity the life of future blessedness. "We shall ever be with the Lord," without limitation of time, without interruption of enjoyment.
There are no vicissitudes in the heavenly state. The new Jerusalem has no temple in it; "for the Lord God almighty and the Lamb are the temple thereof," <662122>Revelation 21:22. There is no need of instituted means of worship, nor of ordinances of divine service; for we shall need neither increase of grace nor excitations unto its exercise; the constant, immediate, uninterrupted enjoyment of God and the Lamb supplieth all. And it has no need of the sun nor of the moon to shine in it; for the glory of God does enlighten it, and the Lamb is the light thereof. The light of the sun is excellent; howbeit it has its seasons; -- after it has shone in its brightest lustre, it gives place to the night and darkness. So is the light of the moon of great use in the night; but it has its seasons also. Such is the light we have of the glory of God and the Lamb in this world. Sometimes it is as the light of the sun, which, under the gospel, is sevenfold, as the light of seven days in one in comparison of the Law, <233026>Isaiah 30:26; sometimes as the light of the moon, which giveth relief in the night of temptations and trials. But it is not constant; we are under a vicissitude of light and darkness, -- views of Christ, and a loss of him. But in heaven the perpetual presence of Christ with his saints makes it always one noon of light and glory.
4. This vision is not in the least liable unto any weakening from internal defects, nor any assaults from temptations, as is the sight of faith in this life. No doubts or fears, no disturbing darts or injections, shall there have any place. There shall no habit, no quality, no inclination or disposition remain in our souls, but what shall eternally lead us unto the contemplation of the glory of Christ with delight and complacency. Nor will there be any defect in the gracious powers of our souls, as unto a perpetual exercise of them; and as to all other opposing enemies, we shall be in a perpetual triumph over them, 1<461555> Corinthians 15:55-57. The mouth of iniquity shall be stopped for ever, and the voice of the selfavenger shall be heard no more.
523
Wherefore, the vision which we shall have in heaven of the glory of Christ is serene, -- always the same, always new and indeficient, wherein nothing can disturb the mind in the most perfect operations of a blessed life. And when all the faculties of the soul can, without any internal weakness or external hindrances, exercise their most perfect operations on the most perfect object, -- therein lies all the blessedness which our nature is capable of.
Wherefore, whenever in this life we attain any comfortable, refreshing view of the glory of Christ by the exercise of faith on the revelation of it, with a sense of our interest therein, we cannot but long after, and desire to come unto, this more perfect, abiding, invariable aspect of it.
524
CHAPTER 14.
OTHER DIFFERENCES BETWEEN OUR BEHOLDING THE GLORY OF CHRIST BY FAITH IN THIS WORLD AND BY SIGHT IN HEAVEN.
Among the many other differences which might be insisted on (although the greatest of them are unto us at present absolutely incomprehensible, and so not to be inquired into), I shall name two only, and so put a close to this Discourse.
I. In the view which we have here of the glory of Christ by faith, we
gather things, as it were, one by one, in several parts and parcels out of the Scripture; and comparing them together in our minds, they become the object of our present sight, -- which is our spiritual comprehension of the things themselves. We have no proposal of the glory of Christ unto us by vision or illustrious appearance of his person, as Isaiah had of old, chap. 6:1-4; or as John had in the Revelation, <660113>Revelation 1:13-16. We need it not; -- it would be of no advantage unto us. For as unto the assurance of our faith, we have a word of prophecy more useful unto us than a voice from heaven, 2<610117> Peter 1:17-19. And of those who received such visions, though of eminent use unto the church, yet as unto themselves, one of them cried out, "Woe is me! I am undone;" and the other "fell as dead at his feet." We are not able in this life to bear such glorious representations of him, unto our edification.
And as we have no such external proposals of his glory unto us in visions, so neither have we any new revelations of him by immediate inspiration. We can see nothing of it, know nothing of it but what is proposed unto us in the Scripture, and that as it is proposed. Nor does the Scripture itself, in any one place, make an entire proposal of the glory of Christ with all that belongs unto it; nor is it capable of so doing, nor can there be any such representation of it unto our capacity on this side heaven. If all the light of the heavenly luminaries had been contracted into one, it would have been destructive, not useful, to our sight; but being by divine wisdom distributed into sun, moon, and stars, each giving out his own proportion, it is suited to declare the glory of God and to enlighten the world. So, if the
525
whole revelation of the glory of Christ, and all that belongs unto it, had been committed into one series and contexture of words, it would have overwhelmed our minds rather than enlightened us. Wherefore God has distributed the light of it through the whole firmament of the books of the Old and New Testament; whence it communicates itself, by various parts and degrees, unto the proper use of the church. In one place we have a description of his person, and the glory of it; sometimes in words plain and proper, and sometimes in great variety of allegories, conveying a heavenly sense of things unto the minds of them that do believe; -- in others, of his love and condescension in his office, and his glory therein. His humiliation, exaltation, and power, are in like manner in sundry places represented unto us. And as one star differeth from another in glory, so it was one way whereby God represented the glory of Christ in types and shadows under the Old Testament, and another wherein it is declared in the New. Illustrious testimonies unto all these things are planted up and down in the Scripture, which we may collect as choice flowers in the paradise of God, for the object of our faith and sight thereby.
So the spouse in the Canticles considered every part of the person and grace of Christ distinctly by itself, and from them all concludes that "he is altogether lovely," chap. <220510>5:10-16. So ought we to do in our study of the Scripture, to find out the revelation of the glory of Christ which is made therein, as did the prophets of old, as unto what they themselves received by immediate inspiration. They
"searched diligently what the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow," 1<600111> Peter 1:11.
But this seeing of Christ by parts in the revelation of him is one cause why we see him here but in parts.
Some suppose that by chopping, and painting, and gilding, they can make an image of Christ that shall perfectly represent him to their senses and carnal affections from head to foot. But they "feed on ashes" and have "a lie in their right hand." Jesus Christ is evidently crucified before our eyes in the Scripture, <480301>Galatians 3:1. So also is he evidently exalted and glorified therein. And it is the wisdom of faith to gather into one those
526
parcelled descriptions that are given of him, that they may be the object of its view and contemplation.
In the vision which we shall have above, the whole glory of Christ will be at once and always represented unto us; and we shall be enabled in one act of the light of glory to comprehend it. Here, indeed, we are at a loss; -- our minds and understandings fail us in their contemplations. It will not yet enter into our hearts to conceive what is the beauty, what is the glory of this complete representation of Christ unto us. To have at once all the glory of what he is, what he was in his outward state and condition, what he did and suffered, what he is exalted unto, -- his love and condescension, his mystical union with the church, and the communication of himself unto it, with the recapitulation of all things in him, -- and the glory of God, even the Father, in his wisdom, righteousness, grace, love, goodness, power, shining forth eternally in him, in what he is, has done, and does, all presented unto us in one view, all comprehended by us at once, is that which at present we cannot conceive. We can long for it, pant after it, and have some foretastes of it, -- namely, of that state and season wherein our whole souls, in all their powers and faculties, shall constantly, inseparably, eternally cleave by love unto whole Christ, in the sight of the glory of his person and grace, until they are watered, dissolved, and inebriated in the waters of life and the rivers of pleasure that are above for evermore. So must we speak of the things which we admire, which we adore, which we love, which we long for, which we have some foretastes of in sweetness ineffable, which yet we cannot comprehend.
These are some few of those things whence ariseth the difference between that view which we have here of the glory of Christ, and that which is reserved for heaven, -- namely, such as are taken from the difference between the means or instruments of the one and the other, faith and sight.
II. In the last place, the great difference between them consists in, and is
manifested by, their effects. Hereof I shall give some few instances, and close this Discourse.
First, The vision which we shall have of the glory of Christ in heaven, and of the glory of the immense God in him, is perfectly and absolutely transforming. It does change us wholly into the image of Christ. When we shall see him, we shall be as he is; we shall be like him, because we shall
527
see him, 1<620302> John 3:2. But although the closing, perfecting act of this transformation be an act of sight, or the sight of glory, yet there are many things towards it, or degrees in it, which we may here take notice of in our way.
1. The soul, upon its departure from the body, is immediately freed from all the weakness, ability, darkness, uncertainties, and fears, which were impressed on it from the flesh, wherewith it was in the strictest union. The image of the fist Adam as fallen is then abolished. Yea, it is not only freed from all irregular, sinful distemper cleaving to our nature as corrupted, but from all those sinless grievances and infirmities which belong unto the original constitution of it. This necessarily ensues on the dissolution of the person in order unto a blessed state. The first entrance by mortality into immortality, is a step towards glory. The ease which a blessed soul finds in a deliverance from this encumbrance, is a door of entrance into eternal rest. Such a change is made in that which in itself is the center of all evil, -- namely, death, -- that it is made a means of freeing us from all the remainders of what is evil.
For this does not follow absolutely on the nature of the thing itself. A mere dissolution of our natures can bring no advantage with it, especially as it is a part of the curse. But it is from the sanctification of it by the death of Christ. Hereby that which was God's ordinance for the infliction of judgement, becomes an effectual means for the communication of mercy, 1<461522> Corinthians 15:22, 54. It is by virtue of the death of Christ alone, that the souls of believers are freed by death from all impressions of sin, infirmity, and evils, which they have had from the flesh; which were their burden, under which they groaned all their days. No man knows in any measure the excellency of this privilege, and the dawnings of glory which are in it, who has not been wearied, and even worn out, through long conflicting with the body of death. The soul hereon being freed from all annoyances, all impressions from the flesh, is expedite and enlarged unto the exercise of all its gracious faculties, as we shall see immediately.
With wicked men it is not so. Death unto them is a curse; and the curse is the means of the conveyance of all evil, and not deliverance from any. Wherein they have been warmed and refreshed by the influences of the flesh, they shall be deprived of it. But their souls in their separate state,
528
are perpetually harassed with all the disquieting passions which have been impressed on their minds by their corrupt fleshly lusts. In vain do such persons look for relief by death. If there be any thing remaining of present good and usefulness to them, they shall be deprived of it. And their freedom for a season from bodily pains in no way lie in the balance against that confluence of evils which death will let in upon them.
2. The "spirits of just men," being freed by death from the clog of the flesh, not yet refined, -- all the faculties of their souls, and all the graces in them, as faith, love, and delight, are immediately set at liberty, enabled constantly to exercise themselves on God in Christ. The end for which they were created, for which our nature was endowed with them, was, that we might adhere unto God by them, and come unto the enjoyment of him. Being now freed wholly from all that impotency, perverseness, and disability unto this end, with all the effects of them, which came upon them by the fall; they are carried with a full stream towards God, cleaving unto him with the most intense embraces. And all their acting towards God shall be natural, with facility, joy, delight, and complacency. We know not yet the excellency of the operations of our souls in divine things, when disburdened of their present weight of the flesh. And this is a second step towards the consummation of glory. For, -
In the resurrection of the body, upon its full redemption, it shall be so purified, sanctified, glorified, as to give no obstruction unto the soul in its operations, but be a blessed organ for its highest and most spiritual actings. The body shall never more be a trouble, a burden unto the soul, but an assistant in its operations, and participant of its blessedness. Our eyes were made to see our Redeemer, and our other senses to receive impressions from him, according unto their capacity. As the bodies of wicked men shall be restored unto them to increase and complete their misery in their sufferings; so shall the bodies of the just be restored unto them, to heighten and consummate their blessedness.
3. These things are preparatory unto glory. The complete communication of it is by the infusion of a new heavenly light into the mind, enabling us to see the Lord Christ as he is. The soul shall not be brought into the immediate presence of Christ without a new power, to behold him and the immediate representation of his glory. Faith now does cease, as unto the
529
manner of its operation in this life, whilst we are absent from Christ. This light of glory succeeds into its room, fitted for that state and all the ends of it, as faith is for that which is present. And, -
4. In the first operation of this light of glory, believers shall so behold the glory of Christ, and the glory of God in him, as that there with and thereby they shall be immediately and universally changed into his likeness. They shall be as he is, when they shall see him as he is. There is no growth in glory, as to parts; -- there may be as to degrees. Additions may be outwardly made unto what is at first received as by the resurrection of the body; but the internal light of glory and its transforming efficacy is capable of no degrees, though new revelations may be made unto it unto eternity. For the infinite fountain of life, and light, and goodness, can never be fathomed, much less exhausted. And what God spake on the entrance of sin, by the way of contempt and reproach, "Behold, the man is become like one of us," upbraiding him with what he had foolishly designed; -- on the accomplishment of the work of his grace, he says in love and infinite goodness, "Man is become like one of us," in the perfect restoration of our image in him. This is the first effect of the light of glory.
Faith also, in beholding the glory of Christ in this life, is accompanied with a transforming efficacy, as the apostle expressly declares, 2<470318> Corinthians 3:18. It is the principle from whence, and the instrumental cause whereby, all spiritual change is wrought in us in this life; but the work of it is imperfect; -- first, because it is gradual, and then because it is partial.
(1.) As unto the manner of its operation, it is gradual, and does not at once transform us into the image of Christ; yes, the degrees of its progress therein are unto us for the most part imperceptible. It requires much spiritual wisdom and observation to obtain an experience of them in our own souls. "The inward man is renewed day by day," whilst we behold these invisible things, 2<470416> Corinthians 4:16-18. But how? -- even as the outward man decays by age, which is by insensible degrees and alterations. Such is the transformation which we have by faith, in its present view of the glory of Christ. And according to our experience of its efficacy herein, is our evidence of its truth and reality in the beholding of him. No man can have the least ground of assurance that he has seen Christ and his glory by faith, without some effects of it in changing him into his likeness. For as on
530
the touch of his garment by the woman in the Gospel, virtue went out from him to heal her infirmity; so upon this view of faith, an influence of transforming power will proceed from Christ unto the soul.
(2.) As unto the event, it is but partial. It does not bring this work unto perfection. The change wrought by it is indeed great and glorious; or, as the apostle speaks, it is "from glory to glory," in a progress of glorious grace: but absolute perfection is reserved for vision. As to divine worship, perfection was not by the law. It did many things preparatory unto the revelation of the will of God concerning it, but it "made nothing perfect:" so absolute perfection in holiness, and the restoration of the image of God, is not by the Gospel, is not by faith; -- however, it gives us many preparatory degrees unto it, as the apostle fully declares, <500310>Philippians 3:10-14.
Secondly, Vision is beatifical, as it is commonly called, and that not amiss. It gives perfect rest and blessedness unto them in whom it is. This may be a little opened in the ensuing observations.
1. There are continual operations of God in Christ in the souls of them that are glorified, and communications from him unto them. For all creatures must externally live, even in heaven, in dependence on Him who is the eternal fountain of being, life, goodness, and blessedness unto all. As we cannot subsist one moment in our beings, lives, souls, bodies, the inward or outward man, without the continual acting of divine power in us, and towards us; so in the glorified state our all shall depend eternally on divine power and goodness, communicating themselves unto us, for all the ends of our blessed subsistence in heaven.
2. What is the way and manner of these communications, we cannot comprehend. We cannot, indeed, fully understand the nature and way of his spiritual communications unto us in this life. We know these things by their signs, their outward means, and principally by the effects they produce in the real change of our natures; but in themselves we see but little of them.
"The wind bloweth where it listeth, and we hear the sound thereof, but we know not whence it comets, and whither it goes; so is every one that is born of the Spirit," <430308>John 3:8.
531
All God's real operations in heaven and earth are incomprehensible, as being acts of infinite power; and we cannot search them out unto perfection.
3. All communications from the Divine Being and infinite fullness in heaven unto glorified saints, are in and through Christ Jesus, who shall for ever be the medium of communication between God and the church, even in glory. All things being gathered into one head in him, even things in heaven, and things in earth, -- that head being in immediate dependence on God, this order shall never be dissolved, <490110>Ephesians 1:10, 11; 1<460323> Corinthians 3:23. And on these communications from God through Christ depends entirely our continuance in a state of blessedness and glory. We shall no more be self-subsistent in glory than we are in nature or grace.
4. The way on our part whereby we shall receive these communications from God by Christ, which are the eternal springs of life, peace, joy, and blessedness, is this vision the sight whereof we speak. For, as it is expressly assigned thereunto in the Scripture, so whereas it contains the perfect operation of our minds and souls in a perfect state, on the most perfect object, it is the only means of our blessedness. And this is the true cause whence there neither is nor can be any satiety or weariness in heaven, in the eternal contemplation of the same glory. For not only the object of our sight is absolutely infinite, which can never be searched unto the bottom, yea, is perpetually new unto a finite understanding; but our subjective blessedness consisting in continual fresh communications from the infinite fullness of the divine nature, derived unto us through vision, is always new, and always will be so to eternity. Herein shall all the saints of God drink of the rivers of pleasure that are at his right hand, be satisfied with his likeness, and refresh themselves in the eternal springs of life, light, and joy for evermore.
This effect, -- that view, which we have by faith of the glory of Christ in this world, does not produce. It is sanctifying, not glorifying. The best of saints are far from a perfect or glorified state in this life; and that not only on the account of the outward evils which in their persons they are exposed unto, but also of the weakness and imperfection of their inward state in grace. Yet we may observe some things unto the honor of faith in them who have received it.
532
(1.) In its due exercise on Christ, it will give unto the souls of believers some previous participation of future glory, working in them dispositions unto, and preparation for, the enjoyment of it.
(2.) There is no glory, no peace, no joy, no satisfaction in this world, to be compared with what we receive by that weak and imperfect view which we have of the glory of Christ by faith; yea, all the joys of the world are a thing of nought in comparison of what we so recede.
(3.) It is sufficient to give us such a perception, such a foretaste of future blessedness in the enjoyment of Christ, as may continually stir us up to breathe and pant after it. But it is not beatifical.
Other differences of an alike nature between our beholding of the glory of Christ in this life by faith, and that vision of it which is reserved for heaven, might be insisted on; but I shall proceed no farther. There is nothing farther for us to do herein but that now and always we shut up all our meditations concerning it with the deepest self-abasement, out of a sense of our unworthiness and insufficiency to comprehend those things, admiration of that excellent glory which we cannot comprehend, and vehement longings for that season when we shall see him as he is, be ever with him, and know him even as we are known.
END.
533
ORIGINAL PREFACE.
To The Reader.
The design of this preface is not to commend either the author or the matter contained in this little book. Let every reader do as he finds cause. Nor need any assurance be given that Dr. Owen was the author, to any who have conversed with his writings, and will be at the pains to read this over. It is, indeed, his application of the former Discourses upon this subject, printed in the year 1684. But the reason why it was not then added (the omission whereof rendered that book imperfect to judicious readers) seems necessary to be given. Had it pleased God he had lived a little longer, it would have come out as perfect as his other works. But there being no more transcribed in his lifetime than what was then printed, and that published soon after his death, these two chapters, wrote only with his own hand, were found too late to be then added. They are therefore now printed to complete those Discourses. And it is presumed, that as no serious Christian who reads this will be satisfied without the other also, so all who prize the former will be glad of the opportunity to add this thereunto. F18
534
PART 2
MEDITATIONS AND DISCOURSES CONCERNING THE GLORY OF CHRIST.
CHAPTER 1.
APPLICATION OF THE FOREGOING MEDITATIONS CONCERNING THE GLORY OF CHRIST: FIRST, IN AN EXHORTATION UNTO SUCH
AS ARE NOT YET PARTAKERS OF HIM.
That which remains is, to make some application of the glorious truth insisted on unto the souls of them that are concerned; and what I have to offer unto that end I shall distribute under two heads. The first shall be with respect unto them who are yet strangers from this holy and glorious One, -- who are not yet made partakers of him, nor have any especial interest in him. And the second shall be directed unto believers, as a guide and assistance unto their recovery from spiritual decays, and the revival of a spring of vigorous grace, holiness, and obedience in them.
For the first of these, although it seems not directly to lie in our way, yet is it suited unto the method of the Gospel, that wherever there is a declaration of the excellencies of Christ, in his person, grace, or office, it should be accompanied with an invitation and exhortation unto sinners to come unto him. This method he himself first made use of, <401127>Matthew 11:27-30; <430737>John 7:37, 38, and consecrated it unto our use also. Besides, it is necessary from the nature of the things themselves; for who can dwell on the consideration of the glory of Christ, being called therewith to the declaration of it, but his own mind will engage him to invite lost sinners unto a participation of him? But I shall at present proceed no farther in this exhortation, but only unto the proposal of some of those considerations which may prepare, incline, and dispose their minds unto a closure with him as he is tendered in the Gospels As, --
535
1. Let them consider well what is their present state with respect unto God and eternity. This Moses wisheth for the Israelites, <053229>Deuteronomy 32:29, "Oh that they were wise, that they understood this, that they would consider their latter end!" It is the greatest folly in the world to leave the issues of these things unto an uncertain hazard; and that man who cannot prevail with himself strictly to examine what is his state and condition with respect unto eternity, does never do any good nor abstain from any evil in a due manner. Remember, therefore, that "many are called, but few are chosen." To be called, is to enjoy all the outward privileges of the Gospel, -- which is all you unto whom I speak can pretend unto; yet this you may do and not be chosen; -- even among those unto whom the word is preached, they are but few that shall be saved. In the distribution made by our Lord Jesus Christ of the hearers of the word into four sorts of ground, it was but one of them that received real benefit thereby; and if our congregations are no better than were his hearers, there is not above a fourth part of them that will be saved, -- it may be a far less number; -- and is it not strange that every one of them is not jealous over himself and his own condition? Many herein deceive themselves until they fall under woeful surprisals. And this is represented in the account of the final judgement; for the generality of those who have professed the Gospel are introduced as complaining of their disappointments, <402541>Matthew 25:41-44 [10-12?]. For what is there spoken is only a declaration of what befell them here in the close of their lives, and their personal judgement thereon.
2. Take heed of being deluded by common presumptions. Most men have some thoughts in general about what their state is, and what it will be in the issue; but they make no diligent search into this matter, because a number of common presumptions do immediately insinuate themselves into their minds for their relief; and they are such as all whose force and efficacy unto this end lies in this, that they differ from others, and are better than they; -- as that they are Christians, that they are in the right way of religion, that they are partakers of the outward privileges of the Gospel, hearing the word, and participating of the sacraments; -- that they have light and convictions, so as that they abstain from sin, and perform duties so as others do not; and the like. All those with whom it is not so, who are behind them in these things, they judge to be in an ill state and condition, whence they entertain good hopes concerning themselves; and
536
this is all that most trust unto. It is not my present business to discourse the vanity of presumptions; -- it has been done by many. I give only this warning in general, unto those who have the least design or purpose to come to Christ, and to be made partakers of him, that they put no trust in them, that they rely not on them; for if they do so they will eternally deceive their souls. This was a great part of the preparatory ministry of John the Baptist, <400309>Matthew 3:9, "Think not to say within yourselves, We have Abraham to our father." This was their great comprehensive privilege, containing all the outward church and covenant advantages. These they rested in and trusted to unto their ruin; herein he designed to undeceive them.
3. consider aright what it is to live and die without an interest in Christ, without a participation of him. Where this is not stated in the mind, where thoughts of it are not continually prevalent, there can be no one step taken in the way towards him. Unless we are thoroughly convinced that without him we are in a state of apostasy from God, under the curse, obnoxious unto eternal wrath, as some of the worst of God's enemies, we shall never flee unto him for refuge in a due manner. "The whole have no need of a physician, but the sick." Christ "came not to call the righteous, but sinners to repentance;" and the conviction intended is the principal end of the ministry of the law. The miseries of this state have been the subject of innumerable sermons and discourses; but there is a general misery in the whole, that few take themselves to be concerned therein, or apply these things unto themselves. Let us tell men of it a thousand times, yet they either take no notice of it, or believe it not, or look on it as that which belongs unto the way and course of preaching, wherein they are not concerned. These things, it seems, preachers must say; and they may believe them who have a mind whereunto. It is a rare thing that any one shall as much as say unto himself, Is it so with me? And if we now, together with this caution, tell the same men again, that whilst they are uninterested in Christ, not ingrafted into him by faith, that they run in vain, that all their labor in religion is lost, that their duties are all rejected, that they are under the displeasure and curse of God, that their end is eternal destruction, -- which are all unquestionably certain, -- yet will they let all these things pass by without any farther consideration.
537
But here I must fix with them unto whom I speak at present, -- unless there be a full conviction in them of the woeful, deplorable condition of every soul, of whatever quality, profession, religion, outward state it be, who is not yet made partaker of Christ, all that I have farther to add will be of no signification. Remember, then, that the due consideration hereof is unto you, in your state, your chiefest concernment in this world: and be not afraid to take in a full and deep sense of it; for if you are really delivered from it, and have good evidence thereof, it is nothing unto you but matter of eternal praise and thanksgiving. And if you are not so, it is highly necessary that your minds should be possessed with due apprehension of it. The work of this conviction is the first effect of true religion; and the great abuse of religion in the world is, that a pretense of it deludes the minds of men to apprehend that it is not necessary: for to be of this or that religion, -- of this or that way in religion, -- is supposed sufficient to secure the eternal state of men, though they are never convinced of their lost estate by nature.
Consider therefore, his infinite condescension, grace, and love herein. Why all this towards you? Does he stand in need of you? Have you deserved it at his hands? Did you love him first? Cannot he be happy and blessed without you? Has he any design upon you, that he is so earnest in calling you unto him? Alas! it is nothing but the overflowing of mercy, compassion, and grace, that moves and acts him herein. Here lies the entrance of innumerable souls into a death and condemnation far more severe than those contained in the curse of the law, 2<470215> Corinthians 2:15, 16. In the contempt of this infinite condescension of Christ in his holy invitation of sinners to himself, lies the sting and poison of unbelief, which unavoidably gives over the souls of men unto eternal ruin. And who shall once pity them to eternity who are guilty of it? Yea, but, --
5. Perhaps, if you should, on his invitation, begin to look to Him, and resolve to come to him, you are greatly afraid that when it comes to the trial he will not receive you; for no heart can conceive, no tongue can express, what wretched, vile, and provoking sinners you have been. That the Lord Christ will receive unto him such as we are, we have no hopes, or that ever we shall find acceptance with him. I say it is not amiss when persons come so far as to be sensible of what discouragements they have to conflict withal, what difficulties lie in their way, and what objections do
538
arise against them; for the most do perish in a senseless stupidity, -- they will not consider how it is with them, what is required of them, nor how it will be in the latter end; -- they doubt not but that either they do believe already, or can do so when they please. But when any come so far as to charge the failure of their acceptance with Christ on their own unworthiness, and so are discouraged from coming unto him, there are arguments for their conviction and persuasion, which nothing but the devil and unbelief can defeat. Wherefore, that which is now proposed unto consideration in answer hereunto, is the readiness of Christ to receive every sinner, be he who or what he will, that shall come unto him. And hereof we have the highest evidences that divine wisdom and grace can give unto us. This is the language of the Gospel, of all that the Lord Christ did or suffered, which is recorded therein; -- this is the divine testimony of the "three that bear record in heaven, the Father, the Word, and the Holy Ghost;" and of the "three that bear witness in earth, the spirit, the water, and the blood:" all give their joint testimony, that the Lord Christ is ready to receive all sinners that come to him. They who receive not this testimony make God a liar, -- both Father, Son, and Spirit. Whatever the Lord Christ is in the constitution of his person, -- in the representation of the Father, -- in his office, -- in what he did on the earth, -- in what he does in heaven, -- proclaims the same truth. Nothing but cursed obstinacy in sin and unbelief can suggest a thought unto our minds that he is not willing to receive us when we come unto him. Herein we are to bear testimony against the unbelief of all unto whom the gospel is preached, that come not unto him. Unbelief acting itself herein, includes a contempt of the wisdom of God, a denial of his truth or faithfulness, an impeachment of the sincerity of Christ in his invitations, making him a deceiver, and will issue in an express hatred of his person and office, and of the wisdom of God in him. Here, then, you are shut up, -- you cannot from hence take any countenance unto your unbelief
6. Consider that he is as able to save us as he is ready and willing to receive us. The testimonies which he has given us unto his goodness and love are uncontrollable; and none dare directly to call in question or deny his power. Generally, this is taken for granted by all, that Christ is able to save us if he will; yea, who shall question his ability to save us, though we live in sin and unbelief? And many expect that he will do so, because they
539
believe he can if he will. But indeed Christ has no such power, no such ability: he cannot save unbelieving, impenitent sinners; for this cannot be done without denying himself, acting contrary to his word, and destroying his own glory. Let none please themselves with such vain imaginations. Christ is able to save all them, and only them, who come to God by him. Whilst you live in sin and unbelief, Christ himself cannot save you; but when it comes to the trial in particular, some are apt to think, that although they will not conclude that Christ cannot save them, yet they do, on various accounts, that they cannot be saved by him. This, therefore, we also give testimony unto in our exhortation to come unto him, -- namely, that his power to save those that shall comply with his call is sovereign, uncontrollable, almighty, that nothing can stand in the way of. All things in heaven and earth are committed unto him; -- all power is his; -- and he will use it unto this end, -- namely, the assured salvation of all that come unto him.
7. Consider greatly what has been spoken of the representation of God, and all the holy properties of his nature, in him. Nothing can possibly give us more encouragement to come unto him; for we have manifested that God, who is infinitely wise and glorious, has designed to exert all the holy properties of his nature -- his mercy, love, grace, goodness, righteousness, wisdom, and power -- in him, in and unto the salvation of them that do believe. Whoever, therefore, comes unto Christ by faith on this representation of the glory of God in him, he ascribes and gives unto God all that glory and honor which he aimeth at from his creatures; and we can do nothing wherewith he is pleased equal unto it. Every poor soul that comes by faith unto Christ, gives unto God all that glory which it is his design to manifest and be exalted in; -- and what can we do more? There is more glory given unto God by coming unto Christ in believing, than in keeping the whole law; inasmuch as he hath more eminently manifested the holy properties of his nature in the way of salvation by Christ, than in giving of the law. There is therefore no man who, under gospel invitations, refuseth to come unto and close with Christ by believing, but secretly, through the power of darkness, blindness, and unbelief, he hates God, dislikes all his ways, would not have his glory exalted or manifested, choosing rather to die in enmity against him than to give glory to him. Do not deceive yourselves; it is not an indifferent thing, whether you will
540
come in unto Christ upon his invitations or no, -- a thing that you may put off from one season unto another: your present refusal of it is as high an act of enmity against God as your nature is capable of.
8. Consider that by coming unto Christ you shall have an interest in all that glory which we have proposed unto you; for Christ will become yours more intimately than your wives and children are yours; and so all his glory is yours also. All are apt to be affected with the good things of their relations, -- their grace, their riches, their beauty, their power; for they judge themselves to have an interest in them, by reason of their relation unto them. Christ is nearer to believers than any natural relations are to us whatever; they have therefore an interest in all his glory. And is this a small thing in your eyes, that Christ shall be yours, and all his glory shall be yours, and you shall have the advantage of it unto your eternal blessedness? Is it nothing unto you to continue strangers from, and uninterested in, all this glory? to be left to take your portion in this world, in lusts, and sins, and pleasures, and a few perishing trifles, with eternal ruin in the close, whilst such durable substance, such riches of glory, are tendered unto you?
Lastly, consider the horrible ingratitude there is in a neglect or refusal to come in to Christ upon his invitation, with the doleful, eternal ruin that will ensue thereon. "How shall we escape, if we neglect so great salvation?" Impenitent unbelievers under the preaching of the gospel, are the vilest and most ungrateful of all God's creation. The devils themselves, as wicked as they are, are not guilty of this sin; for Christ is never tendered unto them, -- they never had an offer of salvation on faith and repentance. This is their peculiar sin, and will be the peculiar aggravation of their misery unto eternity. "Hear, ye despisers, wonder, and perish". The sin of the devil is in malice and opposition unto knowledge, above what the nature of man is in this world. Men, therefore, must sin in some instance above the devil, or God would not give them their eternal portion with the devil and his angels: -- this is unbelief.
Some, it may be, will say, What then shall we do? what shall we apply ourselves unto? what is it that is required of us?
1. Take the advice of the apostle, <580307>Hebrews 3:7, 8, 13,
541
"Today, if ye will hear his voice, harden not your hearts, as in the provocation, in the day of temptation in the wilderness. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin."
This day, even this, is unto you in the tender of grace the acceptable time; -- this is the day of salvation. Others have had this day as well as you, and have missed their opportunity; -- take heed lest it should be so with you also. Now if any one should write it down, or peculiarly commit it to remembrance, "This day there was a tender of Christ and salvation in him made unto my soul, -- from this time I will resolve to give up myself unto him," and if you form your resolutions, charge your consciences with what you have engaged, and make yourselves to know that if you go back from it, it is a token that you are going to ruin.
2. Consider that it is high time for you to make somewhat of religion. Do not hang always in suspense; let it not be a question with yourselves, whether you have a mind to be saved or no. This is as good a time and season for a resolution as ever you are like to have whilst in this world. Some things, nay, many things, may fall in between this and the next opportunity, that shall put you backward, and make your entrance into the kingdom of heaven far more difficult than ever it was; and the living in that uncertainty at best, which you do, of what will become of you unto eternity, is the most miserable kind of life in the world. Those who put far from them the evil day, and live in the pursuit of lusts and pleasures, have somewhat that gives them present satisfaction, and they say not, "There is no hope," because they "find the life of the hand" [<235710>Isaiah 57:10]; but you have nothing that gives you any prevalent refreshment, neither will your latter end be better than theirs, if you die without an interest in Christ Jesus. Come, therefore, at length, unto a determinate resolution what you will do in this matter. Christ has waited long for you, and who knows how soon he may withdraw, never to look after you any more?
Upon occasion of the preceding Discourse concerning the Glory of Christ, I thought it necessary to add unto it this brief exhortation unto faith in him, aiming to suit it unto the capacity of the meanest sinner that is capable of any self-consideration as unto his eternal welfare. But yet, a little farther to give efficacy unto this exhortation, it will be necessary to
542
remove some of those common and obvious tergiversations that convinced sinners do usually retake themselves unto, to put off a present compliance with the calls of Christ to come unto him; for although it is unbelief alone, acting in the darkness of men's minds and the obstinacy of their wills, that effectually keeps off sinners from coming unto Christ upon his call, yet it shrouds itself under various pretences, that it may not appear in its own ugly form. For no sin whereof men can be guilty in this world is of so horrible a nature, and so dreadful an aspect, as is this unbelief, where a clear view of it is obtained in evangelical light. Wherefore, by the aid of Satan, it suggests other pleas and pretences unto the minds of sinners, under which they may countenance themselves in a refusal to come to Christ. See 2<470404> Corinthians 4:4. Any thing else it shall be, but not unbelief; -- that they all disavow. I shall therefore speak unto a few of those tergiversations in this case which are obvious, and which are exemplified in the Gospel itself.
First, Some do say, on such exhortations, What is it that you would have us to do? -- We hear the word preached, we believe it as well as we can, we do many things willingly, and abstain from many evils diligently; what is more required of us? This is the language of the hearts of the most with whom in this case we have to do. And I say, --
1. It is usual with them who do something in the ways of God, but not all they should, and so nothing in a due manner, to expostulate about requiring of them more than they do. So the people dispute with God himself, <390106>Malachi 1:6, 3:8, 13. So they in the Gospel who esteemed themselves to have done their duty, being pressed unto faith by Christ Jesus, ask him with some indignation, "What shall we do, that we might work the works of God?" <430628>John 6:28. If what we do be not enough, what is it that you require more of us? So was it with the young man, <401920>Matthew 19:20, "What lack I yet?" Be advised, therefore, not to be too confident of your state, lest you should yet lack that one thing, the want whereof might prove your eternal ruin.
2. The things mentioned, with all of the like nature, which may be multiplied, may be where there is no one spark of saving faith. Simon Magus heard the word, and believed as well as he could; -- Herod heard it, and did many things gladly; -- and all sorts of hypocrites do upon their
543
convictions perform many duties, and abstain from many sins: so as that, notwithstanding this plea, you may perish for ever.
3. Where these things are sincere, they belong unto the exercise of faith; they may be after a sort without faith, but faith cannot be without them. But there is a fundamental act of faith, whereby we close with Christ, whereby we receive him, that is, in order of nature, antecedent unto its acting in all other duties and occasions; -- it is laying the foundation; other things belong to the building. This is that you are called on to secure; and you may know it by these two properties: --
1. It is singular. So our Savior tells the Jews, <430629>John 6:29, "This is the work of God, that ye believe on him whom he has sent." The act, work, or duty of faith, in the receiving of Christ, is a peculiar, singular work, wherein the soul yields especial obedience unto God; -- it is not to be reckoned unto such common duties as those mentioned, but the soul must find out wherein it has in a singular manner closed with Christ upon the command of God.
2. It is accompanied with a universal spiritual change in the whole soul, 2<470517> Corinthians 5:17,
"If any man be in Christ, he is a new creature: old things are passed away; behold, all things are become new."
Wherefore, if you would not choose rather to deceive and ruin your own souls, come to the trial whether indeed you have received Christ in such a singular, transforming act of faith: do not on such pretences want a compliance with the word of exhortation proposed unto you. But, --
Secondly, Some will say, they know not how to proceed in this work. They can make nothing of it; they have tried to come to this believing, but do still fail in what they design; they go on and off, but can make no progress, can come to no satisfaction; therefore they think it best to let things go in general as they are, without putting themselves to farther trouble, as unto any especial act of faith in the receiving of Christ. This is the language of men's hearts, though not of their mouths, another shelter of unbelief, -- and they act accordingly; they have a secret despondency, which keeps them safe from attempting a real closure with Christ on the
544
tender of the Gospel. Something may be offered unto this distempered frame of mind.
1. Remember the disciples that were fishing, and had toiled all night, but caught nothing, <420503>Luke 5:3, 4. Upon the coming of Christ unto them, he requires that they should cast out their nets once more; Peter makes some excuse, from the labor which they had taken in vain all night; however, he would venture once more, on the command of Christ, and had an astonishing draught of fishes, verses 5-9. Have you been wearied with disappointments in your attempts and resolutions? Yet cast in your net this once more, upon the command of Christ, -- venture this once more to come unto him on his call and invitation; you know not what success he may give unto you.
2. Consider that it is not failing in this or that attempt of coming to Christ, but a giving over your endeavors, that will be your ruin. The woman of Canaan, in her great outcry to Christ for mercy, <401522>Matthew 15:22, had many a repulse. First, it is said, he answered her not a word; then his disciples desired that he would send her away, that she might not trouble him any more; whereon he gives a reason why he would not regard her, or why he could justly pass her by; she was not an Israelitess, unto whom he was sent; -- yet she gives not over, but pressing into his presence, cries out for mercy, verse 25. Being come to that issue, to try and draw out her faith to the utmost, which was his design from the beginning, he reckons her among dogs, that were not to have children's bread given unto them. Had she now at last given over upon this severe rebuke, she had never obtained mercy; but persisting in her request, she at last prevailed, verses 27, 28. It may be you have prayed, and cried, and resolved, and vowed, but all without success, as you suppose; sin has broken through all: however, if you give not over, you shall prevail at last; you know not at what time God will come in with his grace, and Christ will manifest his love unto you as unto the poor woman, after many a rebuke. It may be, after all, he will do it this day; and if not, he may do it another: do not despond. Take that word of Christ himself for your encouragement, <200834>Proverbs 8:34,
"Blessed is the man that hearth me, watching daily at my gates, waiting at the posts of my doors."
545
If you hear him, and wait, though you have not yet admission, but are kept at the gates and posts of the doors, yet in the issue you shall be blessed.
3. The rule in this case is, <280603>Hosea 6:3, "Then shall we know, if we follow on to know." Are you in the way of knowing Christ in the use of means, hearing the word, and sincere endeavors in holy duties? Though you cannot yet attain unto any evidence that you have received him, have closed with him, nothing can ruin you but giving over the way wherein you are; for then shall you know, if you follow on to know the Lord. Many can give you their experiences, that if they had been discouraged by present overwhelming difficulties, arising from their disappointments, breaking of vows, relapses into folly, they had been utterly ruined; whereas now they are at rest and peace in the bosom of Christ. On a great surprisal, Christ lost at once many disciples, and they lost their souls, <430666>John 6:66, "They went back, and walked no more with him." Take heed of the like discouragements.
Thirdly, Some may say, yea, practically they do say, that these things indeed are necessary; they must come to Christ by believing, or they are undone; but this is not the season of it, -- there will be time enough to apply themselves unto it when other occasions are past. At present they have not leisure to enter upon and go through with this duty; wherefore they will abide in their present state for a while, hearing and doing many things, and when time serves, will apply themselves unto this duty also.
1. This is an uncontrollable evidence of that sottishness and folly which is come upon our nature by sin, -- a depravation that the apostle places in the head of the evils of corrupted nature, <560301>Titus 3:1-3. Can any thing be more foolish, sottish, and stupid, than for men to put off the consideration of the eternal concernment of their souls for one hour, being altogether uncertain whether they shall live another or? -- to prefer present triodes before the blessedness or misery of an immortal state? For those who never heard of these things, who never had any conviction of sin and judgement, to put the evil day far from them, is not much to be admired; but for you who have Christ preached unto you, who own a necessity of coming unto him, to put it off from day to day upon such slight pretences, -- it is an astonishing folly! May you not be spoken unto in the language of the Wisdom of God, <200609>Proverbs 6:9-11. You come to hear the word,
546
and when you go away, the language of your hearts is, "Yet a little sleep, a little slumber, a little folding of the hands to sleep;" we will abide a little while in our present state, and afterward we will rouse up ourselves. Under this deceit do multitudes perish every day. This is a dark shade, wherein cursed unbelief lies hid.
2. Consider that this is the greatest engine that Satan makes use of in the world among them that hear the word preached unto them, for the ruin of their souls. He has other arts, and ways, and methods of dealing with other men, -- as by sensual and worldly lusts; but as unto them who, through their convictions, do attend unto the preaching of the word, this is his great and almost only engine for their ruin: There needs no haste in this matter, -- another time will be more seasonable, -- you may be sure not to fail of it before you die; however, this present day and time is most unfit for it, -- you have other things to do, -- you cannot part with your present frame, -- you may come again to hear the word the next opportunity. Know assuredly, if your minds are influenced unto delays of coming to Christ by such insinuations, you are under the power of Satan, and he is like enough to hold you fast unto destruction.
3. This is as evil and dangerous a posture or frame of mind as you can well fall under. If you have learned to put off God, and Christ, and the word for the present season, and yet relieve yourselves in this, that you do not intend, like others, always to reject them, but will have a time to hearken to their calls, you are secured and fortified against all convictions and persuasions, all fears; one answer will serve for all, -- within a little while you will do all that can be required of you. This is that which ruins the souls of multitudes every day. It is better dealing with men openly profligate, than with such a trifling promiser. See <230507>Isaiah 5:7, 10.
4. Remember that the Scripture confines you unto the present day, without the least intimation that you shall have either another day, or another tender of grace and mercy in any day, 2<470602> Corinthians 6:2; <580307>Hebrews 3:7, 13; 12:15. Take care lest you come short of the grace of God, miss of it by missing your opportunity. Redeem the time, or you are lost for ever.
5. As unto the pretense of your occasions and business, there is a ready way to disappoint the craft of Satan in that pretense, -- namely, to mix
547
thoughts of Christ and the renovation of your resolutions either to come or to cleave unto him with all your occasions. Let nothing put it utterly out of your minds; make it familiar unto you, and you will beat Satan out of that stronghold, <200704>Proverbs 7:4. However, shake yourselves out of this dust, or destruction lies at the door.
Fourthly, It is the language of the hearts of some, that if they give up themselves unto a compliance with this exhortation, and go seriously about this duty, they must relinquish and renounce all their lusts and pleasures; yea, much of their converse and society, wherein they find so much present satisfaction, as that they know not how to part with them. If they might retain their old ways, at least some of them, it were another matter; but this total relinquishment of all is very severe.
Ans. 1. The Jesuits, preaching and painting of Christ among some of the Indians, concealed from them his cross and sufferings, telling them only of his present glory and power; so as they pretended to win them over to faith in him, hiding from them that whereby they might be discouraged; and so preached a false Christ unto them, one of their own framing. We dare do no such thing for all the world; we can here use no condescension, no compliance, no composition with respect unto any sin or lust; we have no commission to grant that request of Lot, "Is it not a little one? let it be spared;" nor to come to Naaman's terms, "God be merciful to me in this thing; in all others I will be obedient." Wherefore, --
2. We must here be peremptory with you, whatever be the event; if you are discouraged by it, we cannot help it. Cursed be the man that shall encourage you to come to Christ with hopes of indulgence unto any one sin whatever. I speak not this as though you could at once absolutely and perfectly leave all sin, in the root and branches of it; but only you are to do it in heart and resolution, engaging unto a universal mortification of all sin, as by grace from above you shall be enabled; but your choice must be absolute, without reserves, as to love, interest, and design; -- God or the world, -- Christ or Belial, -- holiness or sin; there is no medium, no terms of composition, 2<470615> Corinthians 6:15-18.
As unto what you pretend of your pleasures, the truth is, you never yet had any real pleasure, nor do know what it is. How easy were it to declare the folly, vanity, bitterness, poison of those things which you have
548
esteemed your pleasures! Here alone -- namely, in Christ, and a participation of him -- are true pleasures and durable riches to be obtained; pleasure of the same nature with, and such as, like pleasant streams, flow down into the ocean of eternal pleasures above. A few moments in these joys are to be preferred above the longest continuance in the cursed pleasures of this world. See <200313>Proverbs 3:13-18.
Fifthly, It will be said by some, that they do not see those who profess themselves to be believers, to be so much better than they are, as that you need to press us so earnestly to so great a change; we know not why we should not be accounted believers already, as well as they. I shall in a few words, as well as I am able, lay this stumbling-block out of the way, though I confess, at this day, it is weighty and cumbersome. And I say, --
1. Among them that profess themselves to be believers, there are many false, corrupt hypocrites; and it is no wonder that on various occasions they lay the stumbling-block of their iniquities before the faces of others; but they shall bear their own burden and judgement.
2. It is acknowledged, it must be bewailed, that some whom we have reason to judge to be true believers, yet, through their unfortified pride, or covetousness, or carelessness in their conversation, or vain attire and conformity to the world, or forwardness, do give just occasion of offense. We confess that God is displeased herewith, Christ and the Gospel dishonored, and many that are weak are wounded, and others discouraged. But as for you, this is not your rule, -- this is not proposed unto you; but that word only is so that will never fail you.
3. The world does not know, nor is able to make a right judgement of believers; nor do you so, for it is the spiritual man alone that discerneth the things of God. Their infirmities are visible to all, -- their graces invisible; the King's daughter is glorious within. And when you are able to make a right judgement of them, you will desire no greater advancement than to be of their society, <191603>Psalm 16:3.
These few instances of the pretences wherewith unbelief covers its deformity, and hides that destruction wherewith it is accompanied, may suffice unto our present purpose; they are multiplied in the minds of men, impregnated by the suggestions of Satan on their darkness and folly. A
549
little spiritual wisdom will rend the veil of them all, and expose unbelief acting in enmity against Christ under them. But what has been spoken may suffice to answer the necessity of the preceding exhortation on this occasion.
550
CHAPTER 2.
THE WAY AND MEANS OF THE RECOVERY OF SPIRITUAL DECAYS, AND OF OBTAINING FRESH SPRINGS OF GRACE.
The application of the same truth, in the second place, belongs unto relievers, especially such as have made any long profession of walking in the ways of God and the gospel. And that which I design herein, is to manifest, that a steady spiritual view of the glory of Christ by faith, will give them a gracious revival from inward decays, and fresh springs of grace, even in their latter days. A truth this is, as we shall see, confirmed by Scripture, with the joyful experience of multitudes of believers, and is of great importance unto all that are so.
There are two things which those who, after a long profession of the gospel, are entering into the confines of eternity do long for and desire. The one is, that all their breaches may be repaired, their decays recovered, their backsliding healed; for unto these things they have been less or more obnoxious in the course of their walking before God. The other is, that they may have fresh springs of spiritual life, and vigorous acting of all divine graces, in spiritual-mindedness, holiness, and fruitfulness, unto the praise of God, the honor of the gospel, and the increase of their own peace and joy. These things they value more than all the world, and all that is in it; about these things are their thoughts and contrivances exercised night and day. Those with whom it is otherwise, whatever they pretend, are in the dark unto themselves and their own condition; for it is in the nature of this grace to grow and increase unto the end. As rivers, the nearer they come unto the ocean whither they tend, the more they increase their waters, and speed their streams; so will grace flow more freely and fully in its near approaches to the ocean of glory. That is not saving which does not so.
An experience hereof -- I mean of the thriving of grace towards the end of our course -- is that alone which can support us under the troubles and temptations of life, which we have to conflict withal. So the apostle tells us, that this is our great relief in all our distresses and afflictions,
551
"for which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day," 2<470416> Corinthians 4:16.
If it be so, that in the daily decays of the outward man, in all the approaches of its dissolution, we have inward spiritual revivals and renovation, we shall not faint in what we undergo. And without such continual renovations, we shall faint in our distresses, whatever other things we may have, or whatever we pretend unto the contrary.
And ordinarily it is so, in the holy, wise providence of God, that afflictions and troubles increase with age. It is so, in an especial manner, with ministers of the gospel; they have many of them a share in the lot of Peter, which our Lord Jesus Christ declared unto him, <432118>John 21:18,
"When thou wast young, thou girdedst thyself, and walkedst whither thou wouldest: but when thou shalt be old, thou shalt stretch forth thy hands, and another shall gird thee, and carry thee whither thou wouldest not."
Besides those natural distemper and infirmities which accompany the decays of life, troubles of life, and in their affairs, do usually grow upon them, when they look for nothing less, but were ready to say with Job, "We shall die in our nest," Job<182918> 29:18. So was it with Jacob, after all his hard labor and travail to provide for his family, such things fell out in it in his old age as had almost broken his heart. And oft times both persecutions and public dangers do befall them at the same season. Whilst the outward man is thus perishing, we need great supportment, that we faint not. And this is only to be had in an experience of daily spiritual renovations in the inner man.
The excellency of this mercy the Psalmist expresseth in a heavenly manner, <199212>Psalm 92:12-15,
"The righteous shall flourish like the palm tree; he shall grow like a cedar in Lebanon. Those that be planted in the house of the LORD shall flourish in the courts of our God. They shall still bring forth fruit in old age; they shall be fat and flourishing; to show that the LORD is upright: he is my rock, and there is no unrighteousness in him."
552
The promise in the 12th verse respects the times of the Messiah, or of the New Testament; for so it is prophesied of him, "In his days the righteous shall flourish," <197207>Psalm 72:7, -- namely, through the abundance of grace that should be administered from his fullness, as <430116>John 1:16; <510119>Colossians 1:19. And herein consists the glory of the gospel, and not in outward prosperity or external ornaments of divine worship. The flourishing of the righteous, I say, in grace and holiness is the glory of the office of Christ and of the gospel. Where this is not, there is no glory in the profession of our religion. The glory of kings is in the wealth and peace of their subjects; and the glory of Christ is in the grace and holiness of his subjects.
This flourishing is compared to the palm-tree, and the growth of the cedar. The palm-tree is of the greatest verdure, beauty, and fruitfulness, and the cedar of the greatest and longest growth of any trees. So are the righteous compared to the palm-tree for the beauty of profession and fruitfulness in obedience; and unto the cedar for a continual, constant growth and increase in grace. Thus it is with all that are righteous, unless it be from their own sinful neglect, as it is with many in this day. They are hereon rather like the shrubs and heaths in the wilderness, which see not when good comes, than like the palm-tree or the cedars of Lebanon. And hereby do men what lies in them to obscure the glory of Christ and his kingdom, as well as disquiet their own souls.
The words that follow, verse 13, "Those that be planted in the house of the LORD shall flourish in the courts of our God," are not distinctive of some from other, as though some only of the nourishing righteous were so planted; but they are descriptive of them all, with an addition of the way and means whereby they are caused so to grow and flourish. And this is, their implantation in the house of the Lord; -- that is, in the church, which is the seat of all the means of spiritual life, both as unto growth and flourishing, which God is pleased to grant unto believers. To be planted in the house of the Lord, is to be fixed and rooted in the grace communicated by the ordinances of divine worship. Unless we are planted in the house of the Lord, we cannot flourish in his courts. See <190103>Psalm 1:3. Unless we are partakers of the grace administered in the ordinances, we cannot flourish in a fruitful profession. The outward participation of them is common unto hypocrites, that bear some leaves, but neither grow like the cedar nor bear
553
fruit like the palm-tree. So the apostle prays for believers, that Christ may dwell in their hearts by faith, that they may be "rooted and grounded in love," <490317>Ephesians 3:17, -- "rooted, built up, and established," <510207>Colossians 2:7. The want hereof is the cause that we have so many fruitless professors; they have entered the courts of God by profession, but were never planted in his house by faith and love. Let us not deceive ourselves herein; -- we may be entered into the church, and made partakers of the outward privileges of it, and not be so planted in it as to flourish in grace and fruitfulness.
That which on this occasion I principally intend, is the grace and privilege expressed, verse 14, "They shall still bring forth fruit in old age; they shall be fat and flourishing." There be three things which constitute a spiritual state, or belong to the life of God.
1. That believers be fat; that is, by the heavenly juice, sap, or fatness of the true olive, of Christ himself, as <451117>Romans 11:17. This is the principle of spiritual life and grace derived from him. When this abounds in them, so as to give them strength and vigor in the exercise of grace, to keep them from decays and withering, they are said to be fat; which, in the Scripture phrase, is strong and healthy.
2. That they flourish in the greenness (as the word is) and verdure of profession; for vigorous grace will produce a flourishing profession.
3. That they still bring forth fruit in all duties of holy obedience. All these are promised unto them even in old age.
Even trees, when they grow old (the palm and the cedar), are apt to lose of their juice and verdure: and men in old age are subject unto all sorts of decays, both outward and inward. It is a rare thing to see a man in old age naturally vigorous, healthy, and strong; and would it were not more rare to see any spiritually so at the same season! But this is here promised unto believers as an especial grace and privilege, beyond what can be represented in the growth or fruit-bearing of plants and trees.
The grace intended is, that when believers are under all sorts of bodily and natural decays, and, it may be, have been overtaken with spiritual decays also, there is provision made in the covenant to render them fat, flourishing, and fruitful, -- vigorous in the power of internal grace, and
554
flourishing in the expression of it in all duties of obedience; which is that which we now inquire after.
Blessed be God for this good word of his grace, that he has given us such encouragement against all the decays and temptations of old age which we have to conflict withal!
And the Psalmist, in the next words, declares the greatness of this privilege: "To show that the LORD is upright; he is my rock, and there is no unrighteousness in him." Consider the oppositions that lie against the flourishing of believers in old age, the difficulties of it, the temptations that must be conquered, the acting of the mind above its natural abilities which are decayed the weariness that is apt to befall us in a long spiritual conflict, the cries of the flesh to be spared, and we shall see it to be an evidence of the faithfulness, power, and righteousness of God in covenant; -- nothing else could produce this mighty effect. So the prophet, treating of the same promise, <281404>Hosea 14:4-8, closes his discourse with that blessed remark, verse 9, "Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the LORD are right, and the just shall walk in them." Spiritual wisdom will make us to see that the faithfulness and power of God are exerted in this work of preserving believers flourishing and fruitful unto the end.
Having laid the foundation of this illustrious testimony, I shall farther declare and confirm my intention, so to make way for the application of the truth under consideration unto this case, -- manifesting that the way whereby we may be made partakers of this grace, is by a steady view of the glory of Christ, as proposed to us in the Gospel.
There is a latter spring in the year, a spring in autumn; it is, indeed, for the most part, but faint and weak, -- yet is it such as the husbandman cannot spare. And it is an evident sign of barren ground, when it does not put forth afresh towards the end of the year. God, the good husband man, looks for the same from us, especially if we had a summer's drought in spiritual decays; as the Psalmist complains, <193204>Psalm 32:4. Had we not had a latter spring the last year, the land had greatly suffered under the drought of the summer. And if we have had such a drought in the course of our profession by spiritual decays, as God, the good husband man, looks for a latter spring in us, even in old age, in the vigorous acting of grace and
555
fruitful obedience; so without it we can neither have peace nor joy in our own souls. If a man, therefore, has made a great appearance of religion in his former or younger days, and when he is growing into age becomes dead, cold, worldly, selfish, -- if he have no fresh springs of spiritual life in him, it is an evidence that he has a barren heart, that was never really fruitful to God. I know that many stand in need of being excited by such warning unto a diligent consideration of their state and condition.
It is true, that the latter spring does not bring forth the same fruit with the former. There is no more required in it but that the ground evidence itself to be in good heart, and put forth that which is proper unto the season. It may be, such graces as were active and vigorous in men at their first conversion unto God, as were carried in a stream of warm, natural affections, may not so eminently abound in the latter spring of old age; but those which are proper for the season -- as namely, spirituality, heavenlymindedness, weanedness from the world, readiness for the cross and death -- are necessary, even in old age, to evidence that we have a living principle of grace, and to show thereby that God is upright; He is our rock, and there is no unrighteousness in him.
What is farther to be insisted one shall be reduced unto these four heads: --
I. That the constitution of spiritual life is such as is meet to thrive,
grow, and increase unto the end, and will do so, unless it be from the default of them in whom it is.
II. That notwithstanding this nature and constitution of spiritual life,
yet believers are subject unto many decays, partly gradual, and partly by surprisals in temptation, whereby the growth of it is obstructed, unto the dishonor of the gospel and the loss of their own peace with joy.
III. I shall show that such at present is the condition of many
professors, -- namely that they are visibly fallen under spiritual decays, and do not evidence any interest in the blessed promise insisted on.
556
IV. On the confirmation of these things, our inquiry will be, how such
persons may be delivered from such decays, and by what means they may obtain the grace here promised, of spiritual flourishing in old age, both in the strengthening of the inward principle of life and abounding in fruits of obedience, which are to the praise of God by Jesus Christ; and then we shall make application unto this case of that truth which is the subject of the preceding discourse.
I. The constitution of spiritual life is such as is meet to grow and increase
unto the end. Hereby it does distinguish itself from that faith which is temporary; for there is a temporary faith, which will both flourish for a season and bring forth some fruit; but it is not in its nature and constitution to abide, to grow and increase, but rather to decay and wither. It is described by our Lord Jesus Christ, <401320>Matthew 13:20, 21. Either some great temptation extinguishes it, or it decays insensibly, until the mind wherein it was do manifest itself to be utterly barren. And, therefore, whoever is sensible of any spiritual decays, he is called unto a severe trial and examination of himself, as unto the nature of the principle of his profession and obedience; for such decays do rather argue a principle of temporary faith only, unto which they are proper and natural, than that whose nature it is to thrive and grow to the end, whereon those that have it shall, as it is in the promise, still bring forth fruit, and, without their own great guilt, be always freed from such decays.
That this spiritual life is in its nature and constitution such as will abide, thrive, and grow to the end, is three ways testified unto in the Scripture.
1. In that it is compared unto things of the most infallible increase and progress; for besides that its growth is frequently likened unto that of plants and trees well watered, and in a fruitful soil, which fail not to spring, unless it be from some external violence; it is likewise compared unto such things as whose progress is absolutely infallible, <200418>Proverbs 4:18, "The path of the just is, as the shining light, that shineth more and more unto the perfect day." The path of the just is his covenant-walk before God, as it is frequently called in the Scripture, <19B935>Psalm 119:35,105; <232607>Isaiah 26:7; <192303>Psalm 23:3; <400303>Matthew 3:3; <581213>Hebrews 12:13; and it compriseth the principle, profession, and fruits of it. This, saith the wise man, is as the shining light; that is, the morning light. And wherein is it so?
557
Why, as that goes on by degrees, and shineth more and more unto the high noon (though it may be interrupted sometimes by clouds and storms); so is this path of the just, -- it goes on and increaseth unto the high noon, the perfect day of glory. It is in its nature so to do, though it may sometimes meet with obstructions, as we shall see afterward; and so does the morning light also.
There is no visible difference, as unto light, between the light of the morning and the light of the evening; yea, this latter sometimes, from gleams of the setting sun, seems to be more glorious than the other. But herein they differ: the first goes on gradually unto more light, until it comes to perfection; the other gradually gives place unto darkness, until it comes to be midnight. So is it as unto the light of the just and of the hypocrite, and so is it as unto their paths. At first setting out they may seem alike and equal; yea, convictions and spiritual gifts acted with corrupt ends in some hypocrites, may for a time give a greater lustre of profession than the grace of others sincerely converted unto God may attain unto. But herein they discover their different natures: the one increaseth and goes on constantly, though it may be sometimes but faintly; the other decays, grows dim, gives place to darkness and crooked walking.
This, then, is the nature of the path of the just; and where it is otherwise with us in our walk before God, we can have no evidence that we are in that path, or that we have a living, growing principle of spiritual life in us. And it is fit that professors of all sorts should be minded of these things; for we may see not a few of them under visible decays, without any sincere endeavors after a recovery, who yet please themselves that the root of the matter is in them. It is so, if love of the world, conformity unto it, negligence in holy duties, and coldness in spiritual love, be an evidence of such decays. But let none deceive their own souls; wherever there is a living principle of grace, it will be thriving and growing unto the end. And if it fall under obstructions, and thereby into decays for a season, it will give no rest or quietness unto the soul wherein it is, but will labor continually for a recovery. Peace in a spiritually-decaying condition, is a soul-ruining security; better be under terror on the account of surprisal into some sin, than be in peace under evident decays of spiritual life.
558
And, by the way, this comparing of the path of the just unto the morning light minds me of what I have seen more than once. That light has sometimes cheerfully appeared unto the world, when, after a little season, by reason of clouds, tempests, and storms, it has given place again to darkness, like that of the night; but it has not so been lost and buried like the evening light. After a while it has recovered itself unto a greater lustre than before, manifesting that it increased in itself whilst it was eclipsed as to us. So has it been with not a few at their first conversion unto God: great darkness and trouble have, by the efficacy of temptation and injections of Satan, possessed their minds; but the grace which they have receded, being as the morning light, has after a while disentangled itself, and given evidence that it was so far from being extinguished, as that it grew and thrived under all those clouds and darkness; for the light of the just does in the issue always increase by temptations, as that of the hypocrite is constantly impaired by them.
Again, as it is as the morning light, than which nothing has a more assured progress; so it is called by our Savior "living water," <430410>John 4:10, yea, "a well of water, springing up into everlasting life," verse 14. It is an indeficient spring, -- not a pool or pond, though never so large, which may be dried up. Many such pools of light, gifts, and profession, have we seen utterly dried up, when they have come into age, or been ensnared by the temptations of the world. And we may see others every day under dangerous decays; their countenances are changed, and they have lost that oil which makes the face of a believer to shine, -- namely, the oil of love, meekness, self denial, and spirituality of converse; and instead thereof, there is spread upon them the fulsome ointment of pride, self-love, earthly-mindedness, which increaseth on them more and more. But where this principle of spiritual life is, it is as the morning light, as an indeficient spring that never fails, nor can do so, until it issue in eternal life. And sundry other ways there are whereby the same truth is asserted in the Scripture.
2. There are sundry divine promises given unto believers that so it shall be, or to secure them of such supplies of grace as shall cause their spiritual life to grow, increase, and flourish unto the end; such as that in the psalm which we have considered. For these promises are the means whereby this spiritual life is originally communicated unto us, and whereby it is
559
preserved in us; by them are we made partakers of this divine nature, 2<610104> Peter 1:4; and through them is it continued in us. Now [as to] promises of this nature, -- namely, that by the dispensation of the Spirit of Christ, and supplies of his grace, our spiritual life shall flourish, and be made fruitful to the end, -- I shall briefly call over one of them only at present, which is recorded, <234403>Isaiah 44:3, 4,
"I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my Spirit upon thy seed, and my blessing upon thine offspring: and they shall spring up as among the grass, as willows by the water-courses."
Although this promise may have respect unto the gracious dealing of God with the people of the Jews after their return from the captivity, yet has it so only as it was typical of the redemption of the church by Jesus Christ; but it belongs properly to the times of the gospel, when the righteous were to flourish, and it is a promise of the new covenant, as is manifest in that it is not only given unto believers, but is also extended unto their seed and offspring; which is an assured signature of new covenant promises. And here is, --
1. A supposition of what we are in ourselves, both before and after our conversion unto God, -- namely, as thirsty, dry, and barren ground. We have nothing in ourselves, no radical moisture to make us flourishing and fruitful. And as it is before, so it is after conversion: "We are not sufficient of ourselves; our sufficiency is of God," 2<470305> Corinthians 3:5. Being left to ourselves, we should utterly wither and perish. But, --
2. Here is the blessed relief which God in this case has provided; he will pour the sanctifying water of his Spirit and the blessing of his grace upon us. And this he will so do as to cause us to spring up as among the grass, as willows by the water-courses. There is nothing of a more eminent and almost visible growth than willows by the watercourses. Such shall be the spiritual growth of believers under the influences of these promises; that is, they shall be fat and flourishing, and still bring forth fruit. And other promises of the same nature there are many; but we must observe three things concerning them, that we may be satisfied in their accomplishment. As, --
560
(1.) The promises of the new covenant, as unto the first communication of grace unto the elect, are absolute and unconditional; they are the executive conveyances of God's immutable purposes and decrees. And what should be the condition of the communication of the first grace unto us? Nothing that is not grace can be so. If it be said that this also is of God in us, which is the condition of the communication of the first saving grace unto us, then I would know whether that be bestowed upon us without any condition. If it be, then that is the first grace, as being absolutely free; if it be not, then what is the condition whereon it is bestowed? concerning which the same inquiry must be made, -- and so for ever. But this is the glory of covenant promises, that, as unto the communication of the grace of conversion and sanctification unto the elect, they are absolutely free and unconditionate. But, --
(2.) The promises which respect the growth, degrees, and measures of this grace in believers are not so. There are many duties required of us, that these promises may be accomplished towards us and in us; yea, watchful diligence in universal gospel obedience is expected from us unto this end. See 2<610104> Peter 1:4-10. This is the ordinary method of the communication of all supplies of grace to make us spiritually flourish and be fruitful, -- namely, that we be found in the diligent exercise of what we have received. God does sometimes deal otherwise, in a way of sovereignty, and surpriseth men with healing grace in the midst of their decays and backsliding; as <235717>Isaiah 57:17, 18. So has many a poor soul been delivered from going down into the pit. The good shepherd will go out of his way to save a wandering sheep; but this is the ordinary method.
(3.) Notwithstanding these blessed promises of growth, flourishing, and fruitfulness, if we are negligent in the due improvement of the grace which we have received, and the discharge of the duties required of us, we may fall into decays, and be kept in a low, unthrifty state all our days. And this is the principal ground of the discrepancy between the glory and beauty of the church, as represented in the promises of the Gospel, and as exemplified in the lives and walking of professors, -- they do not live up unto the condition of their accomplishment in them; howbeit, in God's way and time they shall be all fulfilled. We have, therefore, innumerable blessed promises concerning the thriving, growing, and flourishing of the principle of spiritual life in us, even in old age and until death; but the grace
561
promised unto this end will not befall us whilst we are asleep in spiritual sloth and security. Fervent prayer, the exercise of all grace received, with watchfulness unto all holy duties, are required hereunto.
3. God has secured the growth of this spiritual life, by the provision of food for it, whereby it may be strengthened and increased; for life must be preserved by food. And this in our case is the Word of God, with all other ordinances of divine worship which depend thereon, 1<600202> Peter 2:2, 3. Whatever the state of this life be, -- whether in its beginning, its progress, its decays, -- there is suitable nourishment provided for it in the good Word of God's grace. If men will neglect their daily food that is provided for them, it is no wonder if they be weak and thriftless. And if believers are not earnest in their desires after this food, -- if they are not diligent in providing of it, attending unto it, -- much more if, through corruptions and temptations, they count it, in the preaching of it, light and common food, which they do not value, -- it is no wonder if they fall into spiritual decays; but God has herein provided for our growth even unto old age.
And this is the first thing which was proposed unto confirmation, namely, that the constitution and nature of spiritual life is such as to be in deficient, so as to thrive and grow even in old age, and unto the end.
II. The second thing proposed is, that notwithstanding all this provision
for the growth of spiritual life in us, believers, especially in a long course of profession, are subject to decays, such as may cast them into great perplexities, and endanger their eternal ruin.
And these spiritual decays are of two sorts.
1. Such as are gradual and universal, in the loss of the vigor and life of grace, both in its principle and in its excellence.
2. Such as are occasioned by surprisal into sin through the power of temptation; I mean such sins as do waste the spiritual powers of the soul, and deprive it of all solid peace.
As for temporary believers, give them but time enough in this world, especially if it be accompanied with outward prosperity or persecution; and, for the most part, their decays of one sort or another will make a discovery of their hypocrisy. Though they retain a form of godliness, they
562
deny the power of it, <200131>Proverbs 1:31; 2<550305> Timothy 3:5. And if they do not openly relinquish all duties of religion, yet they will grow so lifeless and savourless in them, as shall evidence their condition; for so it is with them who are lukewarm, who are neither hot nor cold, who have a name to live, but are dead.
And herein lieth a signal difference in this matter between sincere believers and those who believe only for a time; for those of the latter sort do either not perceive their sickness and decays, -- their minds being taken up and possessed with other things, -- or if they do find that it is not with them as it has been formerly, they are not much concerned, and on any occasional new conviction they cry, "Yet a little more slumber, a little more sleep, a little more folding of the hands to sleep;" but when the other do find any thing of this nature, it makes them restless for a recovery. And although, through the many snares, temptations, and deceits of sin, or through their ignorance of the right way for their healing, they do not many of them obtain a speedy recovery, yet none of them do approve themselves in such a condition, or turn unto any undue reliefs.
Now, that believers are subject to decays in both the ways mentioned, we have full testimony in Scripture; for as unto that general, gradual decay, in the loss of our first faith, love, and works, in the weakening of the internal principle of spiritual life, with the loss thereon of delight, joy, and consolation, and the abatement of the fruits of obedience, our Lord Jesus Christ does expressly charge it on five of the seven churches of Asia, Revelation 2, 3. And in some of them, as Sardis and Laodicea, those decays had proceeded unto such a degree, as that they were in danger of utter rejection. And hereunto answers the experience of all churches and all believers in the world. Those who are otherwise minded are dead in sin, and have got pretences to countenance themselves in their miserable condition. So is it with the Church of Rome; and I wish others did not in some measure follow them therein.
And as unto those of the second sort, whereinto men are cast by surprisals and temptations, producing great spiritual distress and anguish of soul, under a sense of God's displeasure, we have an instance in David, as he gives us an account of himself, <193801>Psalm 38:1-10,
563
"O Lord, thine arrows stick fast in me, and thy hand presseth me sore. There is no soundness in my flesh because of thine anger; neither is there any rest in my bones because of my sin. For mine iniquities are gone over mine head; as an heavy burden they are too heavy for me. My wounds stink, and are corrupt, because of my foolishness," etc
It is certain that here is a description of a very woeful state and condition; and the Psalmist, knowing that he was called of God to be a teacher and instructor of the church in all ages, records his own experience unto that end. Hence the title of it is, "A Psalm to bring to remembrance." Some judge that David had respect unto some great and sore disease that he was then visited withal. But if it were so, it was only an occasion of his complaint; the cause of it was sin alone. And four things he does represent.
1. That he had departed from God, and fallen into provoking sins, which had produced great distresses in his mind, verses 3, 4.
2. That he had foolishly continued in that state, not making timely application to grace and mercy for healing, whereby it was grown deplorable, verse 5. And this folly is that alone which makes such a condition dangerous, -- namely, when men, on their surprises in sin, do not speedily apply themselves unto healing remedies.
3. That he had herein a continual sense of the displeasure of God by reason of sin, verses 2-4.
4. That he was altogether restless in this state, mourning, groaning, laboring continually for deliverance.
This is a clearer delineation of the condition of believers, when, either by the greatness of any sin, or by a long continuance in an evil and a careless frame, they are cast under a sense of divine displeasure. This opens their minds and their hearts, declaring how all things are within, which they cannot deny. It is not so with many, in the same measures and degrees, as it was with David, whose falls were very great; but the substance of it is found in them all. And herein the heart knoweth its own bitterness; a stranger intermeddleth not with it: none knows the groaning and laboring of a soul convinced of such spiritual decays, but he alone in whom they are. Hereon is it cast down to the earth, going mourning all the day long, though
564
others know nothing of its sorrows: but it is of a far more sad consideration, to see men manifesting their inward decays by their outward fruits, and yet are little or not at all concerned therein. The former are in ways of recovery; these in the paths that go down to the chambers of death.
I suppose, therefore, I may take it for granted, that there are few professors of religion, who have had any long continuance in the ways of it, having withal been exposed unto the temptations of life, and much exercised with the occasions of it, but that they have been asleep in their days, as the spouse complains of herself, <220502>Song of Solomon 5:2; that is, they have been overtaken with decays of one sort or another, either with respect unto spiritual or moral duties, -- in their relation unto churches or families, in their judgements or their affections, in their inward frames or outward actions, they have been overtaken with the effects of sloth, negligence, or the want of a continual watch in the life of faith. I wish it were otherwise.
I principally herein intend those gradual declensions in the life and power of grace which men in a long course of profession are subject unto. And these for the most part proceed from formality in holy duties, under the constant outward performance of them; vehement engagements in the affairs of life, an over valuation of sinful enjoyments, growth in carnal wisdom, neglect of daily mortification of such sins as men are naturally disposed unto, with a secret influence from the prevalent temptation of the days wherein we live; -- which things are not now to be spoken unto.
III. But I come to that which was proposed in the third place, -- namely,
to show that this at present is the state of many professors of religion, that they are fallen under those spiritual decays, and do not enjoy the effects of the promises concerning flourishing and fruitfulness, which we have insisted on. To fasten a conviction on them, or some of them at least, that it is indeed so with them, is my present design; and this ought to be done with some diligence. The glory of Christ, the honor of the Gospel, and the danger of the souls of men do call for it. This is the secret root of all our evil, which will not be removed unless it be digged up. Who sees not, who complains not of the loss of, or decays in, the power of religion in the days wherein we live? But few there are who either know or apply
565
themselves, or direct others, unto the proper remedy of this evil. Besides, it is almost as difficult to convince men of their spiritual decays as it is to recover them from them; but without this, healing is impossible. If men know not their sickness, they will not seek for a cure. Some, when they see their sickness and their wound, will apply themselves unto wrong, useless remedies, like them in the prophet <280513>Hosea 5:13. None will make use of any cure who see no disease at all. Wherefore, to fasten a conviction hereof on the minds of some, we may make use of the ensuing inquiries and observations.
1. Have you, in the way of your profession, had any experience of these spiritual decays? I doubt not but that there are some who have been preserved green and flourishing from their first conversion unto God, who never fell under the power of sloth, neglect, or temptation, at least not for any remarkable season; but they are but few. It was not so with scarce any of those believers under the Old Testament whose lives and walkings are recorded for our instruction; and they must be such as lived in an exact and diligent course of mortification. And some there are who have obtained relief and deliverance from under their decays, -- whose backsliding have been healed, and their diseases cured. So it was with David, as he divinely expresseth it, <19A301>Psalm 103:1,3-5,
"Bless the LORD, O my soul; and all that is within me, bless his holy name. Who forgiveth all thine iniquities; who health all thy diseases: who redeemeth thy life from destruction; who crowneth thee with loving-kindness and tender mercies: who satisfieth thy mouth with good things, so that thy youth is renewed like the eagle's."
So does he celebrate his deliverance from that state whereof he complains, Psalm 38, -- which we mentioned before. And there is no grace or mercy that does more affect the hearts of believers, that gives them a greater transport of joy and thankfulness, than this of deliverance from backsliding. It is a bringing of the soul out of prison, which enlargeth it unto praise, <19E207>Psalm 142:7. Of this sort I doubt not but that there are many; for God has given great warnings of the danger of a spirituallydecaying state; and he has made great promises of recovery from it; and multitudes in the church are daily exercised herein. But I speak in general
566
unto all. Have you any experience of such spiritual decays, either in the frame of your spirits or in the manner of your walking before God; or, at least, that you are prone unto them, if not mightily preserved by the power of grace in your own utmost diligence? If you have not so, then I fear it is from one of these two causes: --
(1.) That, indeed, you have never had any flourishing spiritual state in your souls. He that has been always weak and sickly does not know what it is to want a state of health and strength, because he never had experience of it; much less does he that is dead know what it is to want life. But he that from an exquisite temper of health falls into languishing distemper, knows distinctly both how it was and how it is with him. And the frame of the minds of many professors of religion, with the manner of their walking, is such, as that, if they are not sensible of spiritual decays, it is evident that they never had any good spiritual health; and it is to no purpose to treat with such persons about a recovery. There are, amongst those who make an outward profession of true religion, many that live in all sorts of sins. If you should deal with them about backsliding, decays, and a recovery, you will seem unto them as Lot did to his sons-in-law, when he told them of the destruction of Sodom, -- as one that mocked, or made sport with them, <011914>Genesis 19:14; or you will be mocked by them for your pains. They have been always such as they are; it was never otherwise with them; and it is a ridiculous thing to speak to them of a recovery. We must be able in this case to say to men, "Remember whence you are fallen, and repent, and do the first works," <660205>Revelation 2:5. They must have had an experience of a better state, or they will not endeavor a recovery from that wherein they are. Such, therefore, as see neither evil nor danger in their present condition, but suppose all is well enough with them, because it is as good as ever it was, will not easily be brought under this conviction; but they have that which is of no less importance for them to inquire into, -- namely, whether they have had any thing of the truth of grace or no. Or, --
(2.) If you have not this experience, it is to be feared that you are asleep in security, -- which is hardly distinguishable from death in sin. The church of Laodicea was sensibly decayed, and gone off from its primitive faith and obedience; yet she was so secure, in her condition, knew so little of it, that she judged herself, on the contrary, to be in a thriving, flourishing state.
567
She thought herself increased in all church riches and goods, -- that is, gifts and grace, -- while "she was wretched, and miserable, and poor, and blind, and naked," <660317>Revelation 3:17; in such a state as wherein it is questionable whether she had any thing of the life and power of grace to be found in her or no. And so is it with many churches at this day, especially that which boasts itself to be without error or blame. And it is strange that a church should suppose that it flourisheth in grace and gifts, when it has nothing but a noise of words in their stead.
So God testified concerning Ephraim, that "grey hairs were sprinkled on him, yet he knew it not," <280709>Hosea 7:9. He was in a declining, dying condition, but did not understand it. Hence it is added, "They do not return to the LORD their God, nor seek him for all this," verse 10. If men will not learn and own their spiritual decays, there is no hope of prevailing with them to return unto the Lord. "The whole have no need of a physician, but the sick;" Christ "came not to call the righteous, but sinners to repentance." Such persons are under the power of a stupid security, from whence it will be very hard to rouse them up. Hence it is that we have so little success for the most part in calling persons to look after a revival and recovery of their decays; they acknowledge no such thing in themselves, -- such calls may belong unto others; yea, if any word seem to come near them unto their disquietment, they are apt to think it was spoken out of spite and ill-will towards them: they approve of themselves in their present condition. Hence is the complaint of Christ in the ministry of the Word,
"I have called, and ye have refused; I have stretched out my hand, and no man regarded. Ye have set at nought all my counsel, and would none of my reproof," <200124>Proverbs 1:24, 25.
Hence, let this truth be pressed a thousand times, it is not one of a thousand who will think himself so concerned as to apply himself unto a relief. A spirit of slumber seems to be poured on many.
2. To improve this conviction, I would ask of some, whether they have been able to maintain spiritual peace and joy in their souls. I take it for granted that ordinarily they are inseparable adjuncts of the life of faith, in an humble, fruitful walk before God. The Scripture testifieth that they are so; and no experience lies against it in ordinary cases. And I suppose that
568
those unto whom I speak do in some measure know what they are, and do not delude themselves with fancies and imaginations: they have substance in them, however by some derided, and to some unknown. Have this peace and joy been maintained and borne away in your minds? Have they under all trials and surprisals been quickly composed by them? or are you not rather on all occasions uneasy and perplexed? This is certain, that a decaying spiritual state and solid spiritual peace are inconsistent; and if ever you had such peace, you may by the loss of it know into what state you are come.
3. Not to inquire farther into things internal and hidden, wherein men may justify themselves if they please, there are too many open, visible evidences of these decays among professors of religion; they have not kept them from the eyes of the church, nor yet from the world. Do not pride, selfishness, worldliness, levity of attire, and vanity of life, with corrupt, unsavoury communication, abound among many? The world was never in a worse posture for conformity than it is at this day, wherein all flesh has corrupted its way; and yet, as to things of outward appearance, how little distinction is left between it and those who would be esteemed more strict professors of religion! Was this the way and manner of the saints of old, -- of those that went before us in the same profession? Was it so with ourselves in the time of our first espousals, when we went after God in the wilderness, in a land that was not sown? as <240202>Jeremiah 2:2. Some understand what I say: if we have not, some of us, had better days, we never had good days in our lives; if we have had them, why do we not stir up ourselves to look after a recovery?
4. May not God say of many of us what he said of his people of old, "Thou hast been weary of me, O Israel? " <234322>Isaiah 43:22. Have we not been weary of God, until we have abundant cause to be weary of ourselves? The most, I presume, will be ready, with them in Malachi, to say, "How or wherein have we been weary of God?" Do we not abide, yea, abound, in the duties of his service? What can be more required of us? Wherein are we to blame? This were something indeed, but that it is often so, that men are weary of God when they even weary God with their duties and services, <230113>Isaiah 1:13, 14. God says in his Word, he is weary: they say in their hearts, they are weary, <390113>Malachi 1:13. But I answer, --
569
(1.) Many cannot with any modesty make use of this pretense. Their sloth, indifference, and negligence in the observance of the duties of divine worship, both in private and public, is notorious. In particular, is not the duty of family prayer neglected by many, at least as to its constancy and fervency? And although it be grounded in the light of nature, confirmed by the general rules of the Scripture, requisite unto the dedication of a family unto God, strengthened by the constant example of all the saints of old, and necessary in the experience of all that walk with God; yet do not many begin to seek out pleas and arguing to justify their omission hereof? Are not all things filled with the fruits of the negligence of such professors in the instruction of their children and servants? And has not God given severe rebukes unto many of us, in their fearful miscarriages? And as unto the public worship of God, I wish that sloth and indifference did not appear upon too many, under various pretences. But, --
(2.) This is not that which I do intend. Men may be weary of God, whilst they abide in the observance of a multitude of outward duties.
[1.] They may be so, with respect unto that spirituality and intention of mind unto the exercise of all grace, which are required unto such duties. These are the life, the soul, the animating principle of them, without which their outward performance is but a dead carcass. Men may draw nigh to God with their lips, when their hearts are far from him. This is that which becomes God in his worship, and is useful to our own souls; for "God is a Spirit, and he will be worshipped in spirit and in truth;" which he is not, but in the exercise of the graces of his Spirit in the worshipers; "for bodily exercise profiteth little, but godliness is profitable unto all things," 1<540408> Timothy 4:8.
To keep up the mind unto this frame, to stir up all grace unto a constant vigorous exercise in all holy duties, is a matter whereunto great spiritual diligence and watchfulness is required. Watch unto prayer. A thousand pretences rise against it; all the arts of sloth, formality, weariness of the flesh, and the business of life, do contend to frustrate the design of it. And the suitableness of resting in the work done, unto the principles of a natural conscience, gives efficacy to them all: and when men come to satisfy themselves herein, it may be it were better that for a time such duties were wholly omitted; for in that case conscience itself will urgently
570
call on men, not hardened in sin, to a consideration of their condition: wherefore much spiritual labor and diligence is required in this matter. The outward performance of religious duties, be they never so many, or however strictly enjoined, as the daily and nightly canonical hours amongst the Popish devotionists, is an easy task, -- much inferior unto the constant labor which some men use in their trades and callings. And in them, in the performance of them, either public or in their families, men may be weary of God: and according as they are remiss in the constant keeping up of spirituality, and the exercise of grace in sacred duties, so is the degree of their weariness. And there is almost nothing whereby men may take a safer measure of their decays or growth, than by the usual frame of their minds in these duties. If they do constantly in them stir up themselves to take hold of God, <236407>Isaiah 64:7, it is an evidence of a good temper of spiritual health in the soul. But this will not be done without the utmost watchfulness and care against impressions from the flesh and other temptations. But sloth and formality herein is a sign of a thriftless state in the inner man: and all inventions of such formality are disserviceable unto the interest of grace.
[2.] So is it with them also, who, attending unto the outward duties of religion, do yet indulge themselves in any known sin; for there is nothing of God in those duties which tend not unto the mortification of all sin: and men may keep up a form of godliness, to countenance themselves in the neglect of its power. And in particular, where any known sin is indulged unto, where the mortification of it is not duly endeavored, where our religious duties are not used, applied, and directed unto that end, there is a weariness of whatever is of God in them; nor has the soul any real intercourse or communion with God by them.
5. If we should make a particular inquiry into the state of our souls with respect unto those graces which are most useful, and tend most to the glory of God, it is to be feared that the decays of many would be made very evident; such are zeal, humility, contriteness of heart, spiritualmindedness, vigor of soul, and delight in the ways of God, love, charity, self-denial, and the like. Are we fat and flourishing in these things, even in old age? Are they in us, and do they abound? as the apostle speaks, 2<610108> Peter 1:8. Do we bring forth the fruit of them, so as to show the faithfulness of God in his supply of grace? I shall not make a particular
571
inquiry into them, but only give two general rules, whereby we may try ourselves with respect unto them all.
(1.) The loss of a spiritual appetite unto the food of our souls is an evidence of a decay in all these graces. Spiritual appetite consists in earnest desires, and a savoury relish; so it is described by the apostle, 1<600202> Peter 2:2, 3,
"As new-born babes, desire the sincere milk of the Word, that ye may grow thereby; if so be ye have tasted that the Lord is gracious."
There is required unto this spiritual appetite an earnest desire of the Word, grounded on an experience of the grace of God in it, unto this end, that we may grow and thrive spiritually thereby. And this appetite will give us as just a measure of the state of grace in us as a natural appetite unto wholesome food, with due digestion thereon, does give of a good state of health in the body.
This, therefore, we are to inquire into. Does it abide in us as formerly? We hear the Word preached as much as ever; but do we do it with the same desire and spiritual relish as before? Some hear to satisfy their convictions, some to please their fancies, and some to judge of the persons by whom it is dispensed. It is but in few that the necessary preparation for the due receiving of it is found.
When men grow in age, they lose much of their natural appetite unto food. They must eat still for the maintenance of life; but they do it not with that desire after it, and that gust in it, as in the days of youth and health. Hence they are apt to think that the meat which they had formerly was more savoury than what is now provided for them; though what they now enjoy is much to be preferred before what they then had. The change is in themselves. So we may find not a few professors, who are ready to think and say that the preaching which they had in former days, and the religious exercises which they were engaged in, were far to be preferred above what they now enjoy. But the change is in themselves; they have lost their spiritual appetite, or their hunger and thirst after the food of their souls.
"The full soul loatheth an honey-comb; but to the hungry soul every bitter thing is sweet," <202707>Proverbs 27:7. Men being grown full of themselves, and
572
of a good conceit of their own abilities, have lost their spiritual appetite unto the Word of God; and this makes the Word lose its power and efficacy towards them. That Word, which the Psalmist says is "sweeter than honey, or the honey-comb," <191910>Psalm 19:10, has little or no taste or relish in it unto them. If they were hungry, they would find a sweetness in the bitterest of its reproofs, beyond what they can now find in the sweetest of its promises. They come to hear the Word with sick desires, and low expectations, as if they were invited to eat after a feast, being selffull before. But this loss of a spiritual appetite is an evidence of the decay of all other graces whatever.
(2.) A neglect of making religion our principal business, is another evidence of the decay of all sorts of grace in us. For where grace is in its proper exercise, it will subordinate all things unto religion, and the ends of it, as David twenty times declares in the 119th Psalm. All things, all occasions of life, shall be postponed thereunto. The love and valuation of it will bear sway in our minds, our thoughts, and affections; and the practice of it shall give rule unto all other concernments. But is it so with many amongst us. It is well if religion be one thing, -- it is far enough from being the one thing; every other thing is preferred before it, and it can hardly crowd in to possess any place in their minds. To see men continually plodding in the affairs of the world, regulating all their acting by their concernment in them, diverting on]y at some seasons, as it were out of their way, unto duties of religion, -- it is vain to say that they make religion their business. But there is scarce a more certain evidence of a frame of mind spiritually decaying in all sorts of graces, if ever any of them were in it in sincerity and power, than this one, that men do not make religion their chiefest business. And a little self-examination will help men to judge what it is that they make so to be.
(3.) Lastly, I might also instance the uselessness of men in their profession; in want of love unto all saints, barrenness in good works, unreadiness and unwillingness to comply, in any extraordinary manner, with the calls of God unto repentance and reformation; in love of the world and pride of life, with passions suited unto such principles, predominant in them: for they are all undeniable evidences, that those with whom they are found had never any true grace at all, or that they are fallen under
573
woeful decays. But what has been spoken may be sufficient unto our present purpose.
This is the third thing that was proposed, -- namely, an endeavor to leave convictions on the minds of some concerning their spiritual decays, and the necessity of seeking after a revival by the means that shall be insisted on. And I intend it principally for those of us who, under a long profession, are now come unto age, and shall not have much time for duty continued to us. And the truth is, I meet with none who are Christians of any considerable experience, and are spiritually-minded, but they are sensible of the danger of such decays in this hour of temptation, and how difficult it is, in the use of all means, to keep up a vigorous, active frame of mind, in faith, love, holiness, and fruitfulness. And for those who are not concerned herein, I confess I know not what to make of them, or their religion.
IV. I proceed unto that which was proposed in the fourth or last place, --
namely, the way and means whereby believers may be delivered from these decays, and come to thrive and flourish in the inward principle and outward fruits of spiritual life; which will bring us back unto consideration of that truth which we may seem to have diverted from. And to this end, the things ensuing are proposed unto consideration: --
1. The state of spiritual decays is recoverable. No man that is fallen under it has any reason to say, There is no hope, provided he take the right way for his recovery. If every step that is lost in the way to heaven should be irrecoverable, woe would be unto us; -- we should all assuredly perish. If there were no reparation of our breaches, no healing of our decays, no salvation but for them who are always progressive in grace; if God should mark all that is done amiss, as the Psalmist speaks, "O Lord, who should stand?" nay, if we had not recoveries every day, we should go off with a perpetual backsliding. But then, as was said, it is required that the right means of it be used, and not that which is destructive of what is designed; whereof I shall give an instance. When trees grow old, or are decaying, it is useful to dig about them, and manure them; which may cause them to flourish again, and abound in fruit. But instead hereof, if you remove them out of their soil, to plant them in another, which may promise much advantage, they will assuredly wither and die. So it is with professors, and has been with many. Finding themselves under manifold decays, and little
574
or nothing of the life and power of religion left in them, they have grown weary of their station and have changed their soil, or turning from one way in religion unto another, as some have turned Papists, some Quakers, and the like, apprehending that fault to be in the religion which they professed, which was indeed only in themselves. You cannot give an instance of any one who did not visibly wither and die therein; but, had they used the proper means for their healing and recovery, they might have lived and brought forth fruit.
2. A strict attendance unto the severities of mortification, with all the duties that lead thereunto, is required unto this end; so also is the utmost diligence in all duties of obedience. These things naturally offer themselves as the first relief in this case, and they ought not to be omitted. But if I should insist upon them, they would branch themselves into such a multitude of particular directions, as it is inconsistent with my design here to handle. Besides, the way which I intend to propose is of another nature, though consistent with all the duties included in this proposal; yea, such as without which not one of them can be performed in a due manner. Wherefore, as unto these things, I shall only assert their necessity, with a double limitation.
(1.) That no duties of mortification be prescribed unto this end, as a means of recovery from spiritual decays, but what for matter and manner are of divine institution and command. All others are laid under a severe interdict, under what pretense soever they may be used. "Who hath required these things at your hands?" Want hereof is that whereby a pretended design to advance religion in the Papacy has ruined it. They have, under the name and pretense of the means of mortification, or the duties of it, invented and enjoined, like the Pharisees, a number of works, ways, duties, so called, which God never appointed, nor approved, nor will accept; nor shall they ever do good unto the souls of men. Such are their confessions, disciplines, pilgrimages, fastings, abstinence, framed prayers, to be repeated in stated canonical hours, in such a length and number. In the bodily labor of these things they exercise themselves to no spiritual advantage.
But it is natural to all men to divert to such reliefs in this case. Those who are thoroughly convinced of spiritual decays, are therewithal pressed with a sense of the guilt of sin; for it is sin which has brought them into that
575
condition. Hereon, in the first place, they set their contrivance at work, how they may atone divine displeasure and obtain acceptance with God; and if they are not under the actual conduct of evangelical light, two things immediately offer themselves unto them. First, Some extraordinary course in duties, which God has not commanded. This is the way which they retake themselves unto in the Papacy, and which guilt, in the darkness of corrupted nature, vehemently calls for. Secondly, An extraordinary multiplication of such duties as, for the substance of them, are required of us. An instance in both kinds we have, <330606>Micah 6:6, 7,
"Wherewith shall I come before the LORD, and bow myself before the high God? shall I come before him with burnt-offerings, with calves of a year old? will the LORD be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?"
And by this means they hope for a restitution into their former condition. And whereas spiritual decays are of two sorts; first, from the power and effect of convictions only, which are multiplied among temporary believers; and, secondly, from degrees in the power and effects of saving grace; -- those whose decays are of the first sort are never to be diverted from attempting their relief by such means; and when they find them fail, for the most part they cease contending, and abandon themselves to the power of their lusts; for they have no evangelical light to guide them in another course.
Unto them who are of the second sort is this direction given, in an endeavor for a recovery from backsliding, and thriving in grace, by a redoubled attendance unto the duties of mortification and new obedience: Let care be taken that, as unto the matter of them, they be of divine appointment; and as to the manner of their performance, that it be regulated by the rules of the Scripture. Such are constant reading and hearing of the Word, prayer with fervency therein, a diligent watch against all temptations and occasions of sin; especially an endeavor, by a holy earnestness, and vehement rebukes of the entrance of any other frame, to keep the mind spiritual and heavenly in its thoughts and affections.
576
(2.) Let them take heed that they attempt not these things in their own strength. When men have strong convictions that such and such things are their own duty, they are apt to act as if they were to be done in their own strength. They must do them, they will do them, -- that is, as unto the outward work, -- and, therefore, they think they can do them; that is, in a due manner. The Holy Ghost has for ever rejected this confidence, -- none shall prosper in it, 2<470305> Corinthians 3:5; 9:8. But hereby many deceive themselves, laboring in the fire, while all they do does immediately perish; they have been negligent and careless, whereby things are come to an ill posture with them, and that peace which they had is impaired; but now they will pray, and read, and fast, and be liberal to the poor, and now strive after an abstinence from sin. All these things they suppose they can do of themselves, because they can and ought to perform the outward works, wherein the duties intended do consist. Hereby Christ is left out of the whole design, who, when all is done, is the Lord that health us, <021526>Exodus 15:26. And there is another evil herein; for whatever men do in their own natural abilities, there is a secret reserve of some kind of merit in it. Those who plead for these things, do aver there can be no merit in any thing but what proceeds from our own free-will; and what is so done has some kind of merit inseparably accompanying of it; and this is enough to render all endeavors of this kind not only useless and fruitless, but utterly rejected. Faith must engage the assistance of Christ and his grace in and unto these duties; or, however they may be multiplied, they will not be effectual unto our healing and recovery. These things are to be used, according as we receive supplies of grace from above, in subordination unto that work of faith that shall be declared. Wherefore, --
3. The work of recovering backsliders or believers from under their spiritual decays is an act of sovereign grace, wrought in us by virtue of divine promises. Out of this eater comes meat. Because believers are liable to such declensions, backsliding, and decays, God has provided and given unto us great and precious promises of a recovery, if we duly apply ourselves unto the means of it. One of the places only wherein they are recorded I shall here call over and explain, <281401>Hosea 14:1-8,
"O Israel, return unto the LORD thy God; for thou hast fallen by thine iniquity. Take with you words, and turn unto the LORD: say
577
unto him, Take away all iniquity, and receive us graciously: so will we render the calves of our lips," etc.
"I will heal their backsliding, I will love them freely: for mine anger is turned away from him. I will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon. His branches shall spread, and his beauty shall be as the olive-tree, and his smell as Lebanon. They that dwell under his shadow shall return; they shall revive as the corn, and grow as the vine: the scent thereof shall be as the wine of Lebanon. Ephraim shall say, What have I to do any more with idols? I have heard him, and observed him. I am like a green fir-tree: from me is thy fruit found."
The whole matter treated of in general, both as unto the disease and remedy, is fully stated in this passage of Scripture; and that in the experience of the church, and God's dealing with them; we may therefore receive many plain directions from it, and a safe guidance in our progress; which we shall endeavor to take in the ensuing observations: --
(1.) This application of God unto Israel, "O Israel, return," was made when the generality of the people were wicked, and devoted unto utter destruction. So it is declared in the last words of the foregoing chapter; and their desolation fell out not long after accordingly. Wherefore no season nor circumstances of things shall obstruct sovereign grace when God will exercise it towards his church: it shall work in the midst of desolating judgements.
(2.) In such a time the true Israel of God, the elect themselves, are apt to be overtaken with the sins of the whole, and so to backslide from God, and so to fall into spiritual decays. So Israel had now done, though she had not absolutely broken covenant with God. He was yet unto her "The LORD thy God;" yet she had fallen by her iniquity. Times of public apostasy are often accompanied with partial defects in the best: "Because iniquity aboundeth, the love of many shall wax cold," <402412>Matthew 24:12.
(3.) When God designs to heal the backsliding of his people by sovereign grace, he gives them effectual calls unto repentance, and the use of means for their healing: so he does here by his prophet, "O Israel, return; take with you words." And if I could see that God did stir up his faithful ministers to apply themselves in a peculiar manner unto this work of
578
pressing vehemently all their congregations with their duty herein, and let them know that there is no other way to prevent their ruin but by returning unto the Lord, according to the ways of it here prescribed, I should not doubt but that the time of healing were at hand.
4. The means prescribed unto this end, that our backsliding may be healed in a way suited unto the glory of God, is renewed repentance: and this acts itself, --
(1.) In fervent prayer. "Take with you words, and say." Consider the greatness and importance of the work before you, and weigh well what you do in your dealing with God. The matter of this prayer is twofold.
[1.] The pardon of all iniquity; that is, the taking of it away; and no sin is omitted, all being now become equally burdensome: "Take away all iniquity." When the souls of sinners are in good earnest in their return unto God, they will leave out the consideration of no one sin whatever. Nor are we meet for healing, nor shall we apply ourselves unto it in a due manner, without some previous sense of the love of God in the pardon of our sin.
[2.] Gracious acceptation: "Receive us graciously." The words in the original are only "bwOf jqwæ ]". And receive good;" but both the words being used variously, the sense eminently included in them is well expressed by -- "Receive us graciously." After we have cast ourselves under tokens of thy displeasure, now let us know that we are freely accepted with thee. And this also lies in the desires of them who design to obtain a healing of their backsliding; for under them they are sensible that they are obnoxious unto God's displeasure.
(2.) Affectionate confessions of the sin wherein their backsliding did consist, or which were the occasions of them. "Asshur shall not save us;" -- "We will say no more to the work of our hands, Ye are our gods." Fleshly confidence and false worship were the two great sins that had now ruined the body of the people. These believers themselves had an accession unto them more or less, as now they have unto the prevailing sins of the days wherein we live, by conformity unto the world. Of these sins God expecteth a full and free confession, in order unto our healing.
(3.) A renewed covenant engagement to renounce all other hopes and expectation, and to retake themselves with their whole trust and
579
confidence unto him; whereof they express, first, the cause, which was his mere grace and mercy, "For in thee the fatherless findeth mercy;" and, secondly, the effect of it, which is praise and thanksgiving, "So will we render the calves of our lips." And some things we may hence farther observe as unto the case under consideration. As, --
[1.] Although God will repair our spiritual decays and heal our backsliding freely, yet he will do it so, or in such a way, as wherein he may communicate grace unto us, to the praise of his own glory. Therefore are these duties prescribed unto us in order thereunto; for although they are not the procuring cause of the love and grace from whence alone we are healed, yet are they required, in the method of the dispensation of grace, to precede the effect of them. Nor have we anywhere a more illustrious instance and testimony of the consistency and harmony which is between sovereign grace and the diligent discharge of our duty than we have in this place; for as God promiseth that he would heal their backsliding out of his free love, verse 4, and would do it by the communication of effectual grace, verse 5, so he enjoins them all these duties in order thereunto.
[2.] That unless we find these things wrought in us in a way of preparation for the receiving of the mercy desired, we have no firm ground of expectation that we shall be made partakers of it; for this is the method of God's dealing with the church. Then, and then only, we may expect a gracious reviving from all our decays, when serious repentance, working in the ways declared, is found in us. This grace will not surprise us in our sloth, negligence, and security, but will make way for itself by stirring us up unto sincere endeavors after it in the perseverance of these duties. And until we see better evidences of this repentance among us than as yet appears, we can have but small hopes of a general recovery from our present decays.
5. The work itself is declared, --
(1.) By its nature;
(2.) In its causes;
(3.) From its effects.
580
(1.) In the nature of it, it is the healing of backsliding: "I will heal their backsliding," the sin whereby they are fallen off from God, unto whom they are now exhorted to return. These bring the souls of men into a diseased state and danger of death: the cure hereof is the work of God alone. Hence he gives himself that title, "I am the LORD that health thee," <021526>Exodus 15:26. And because of the poisonous nature of sin, and the danger it brings of eternal death unto the souls of men, the removal of it, or a recovery from it, is often called by the name of healing, <190602>Psalm 6:2; <235718>Isaiah 57:18, 19; <280601>Hosea 6:1. Here it includeth two things: first, the pardon of sin past; and then, a supply of grace to make us fruitful in obedience: "I will be as the dew to Israel;" as we shall see. This is God's healing of backslidings.
(2.) In the causes of it, which are, --
1. The principal moving cause; and that is, free, undeserved love: "I will love them freely." From hence alone is our recovery to be expected.
2. The efficient cause; which, as unto sins past, is pardoning mercy: "Mine anger is turned away from him;" -- and as unto renewed obedience, in which too our recovery consists, it is in a plentiful supply of effectual grace: "I will be as the dew unto Israel." Fresh supplies of the Spirit of grace from above are so expressed; this is necessary unto our healing and recovery.
(3.) It is described by its effect, which is a much more abundant fruitfulness in holiness and obedience, in peace and love, than ever they had before attained. This the prophet sets out in multiplied similitudes and metaphors, to denote the greatness and efficacy of grace so communicated.
I have a little insisted on the opening of the context, for sundry reasons.
1. The case which I would consider is in all the parts of it stated distinctly, and represented clearly unto us. There is nothing remains, but only the especial way whereby, in the exercise of faith, this grace may be obtained; which is that which I shall speak unto in the last place, as that which is principally intended in this Discourse.
581
2. That I might show how great a thing it is to have our spiritual decays made up, our backsliding healed, and so to attain the vigorous acting of grace and spiritual life, with a flourishing profession and fruitful obedience, in old age. It is so set forth here by the Holy Ghost, as that every one must needs have a sense of the beauty and glory of the work: it is that which divine love, mercy, and grace, are eminently effectual in unto the glory of God, -- that which so many duties are required to prepare us for. Let no man think that it is a light or common work; every thing in it is peculiar: it is, unto them who are made partakers of it, a life from the dead.
3. That none may utterly despond under their decays. When persons are awakened by new convictions, and begin to feel the weight of them, and how implicately they are entangled with them, they are ready to faint, and even to despair of deliverance. But we see that here is a promise of deliverance from them by pardoning mercy, and also of such fresh springs of grace as shall cause us to abound in holiness and fruitfulness. Who is it that is entangled with corruptions and temptations, that groans under a sense of a cold, lifeless, barren frame of heart? He may take in spiritual refreshment, if by faith he can make application of this promise unto himself.
4. That which remains, is to declare the particular way whereby, in the exercise of faith, we may obtain the fruit of this and all other promises of the like nature, unto the end so often proposed, -- namely, of being flourishing and fruitful even in old age. Now, supposing a due attendance unto the duties mentioned, I shall give some directions with respect unto that which gives life, power, and efficacy unto them all, and which will infallibly bring us unto the full enjoyment of this signal mercy; and they are these that follow: --
1. All our supplies of grace are from Jesus Christ. Grace is declared in the promises of the Old Testament; but the way of its communication, and our receiving of it, is revealed unto us in the New. This belongs to the mystery of it, that all grace is from Christ, and shall be in vain expected any other way. He has assured us, that "without him we can do nothing;" we can no more bring forth fruit, than a branch can that is separated from the vine, <431503>John 15:3-5. He is our head, and all our spiritual influences -- that is, divine communication of grace -- are from him alone. He is our life
582
efficiently, and liveth in us effectively, so as that our ability for vital acts is from him, <480220>Galatians 2:20; <510301>Colossians 3:1-4. Are we, then, any of us under convictions of spiritual decays? or do we long for such renovations of spiritual strength as may make us flourish in faith, love, and holiness? We must know assuredly, that nothing of all this can be attained, but it must come from Jesus Christ alone. We see what promises are made, what duties are prescribed unto us; but however we should endeavor to apply ourselves unto the one or the other, they would yield us no relief, unless we know how to receive it from Christ himself.
2. The only way of receiving supplies of spiritual strength and grace from Jesus Christ, on our part, is by faith. Hereby we come unto him, are implanted in him, abide with him, so as to bring forth fruit. He dwells in our hearts by faith, and he acts in us by faith, and we live by faith in or on the Son of God. This, I suppose, will be granted, that if we receive any thing from Christ, it must be by faith, it must be in the exercise of it, or in a way of believing; nor is there any one word in the Scripture that gives the least encouragement to expect either grace or mercy from him in any other way, or by any other means.
3. This faith respects the person of Christ, his grace, his whole mediation, with all the effects of it, and his glory in them all. This is that which has been so much insisted on in the foregoing Discourses as that it ought not to be again insisted upon. This, therefore, is the issue of the whole: -- a steady view of the glory of Christ, in his person, grace, and office, through faith, -- or a constant, lively exercise of faith on him, according as he is revealed unto us in the Scripture, -- is the only effectual way to obtain a revival from under our spiritual decays, and such supplies of grace as shall make us flourishing and fruitful even in old age. He that thus lives by faith in him shall, by his spiritual thriving and growth, "show that the Lord is upright, that he is our rock, and that there is no unrighteousness in him."
We may consider briefly, -- first, how this is testified unto in the Scripture; and then, what are the ways whereby this grace or duty will produce this effect; and so put a close unto this part of the application of the sacred truth before declared.
1. This direction is given us, <193405>Psalm 34:5, "They looked unto him, and were lightened; and their faces were not ashamed." That it is Christ, or the
583
glory of God in him, that is thus looked unto, I need not prove, -- it will not be denied. And it is their faith which is expressed by their looking unto him; which is nothing but that beholding of his glory which we have described: for it is an act of trust arising from an apprehension of who and what he is. The issue or effect hereof is, that they were lightened; that is, received fresh communication of spiritual, saving, refreshing light from him, and, consequently, of all other graces, whence their faces were not ashamed: nor shall we fail in our expectation of new spiritual communication in the exercise of the same faith.
This is that which we are called unto, <234522>Isaiah 45:22, "Look unto me, and be saved, all ye ends of the earth." On this look to Christ, on this view of his glory, depends our whole salvation; and therefore all things that are needful thereunto do so also: this is the way whereby we receive grace and glory. This is the direction given us by the Holy Ghost for the attaining of them.
So is the same duty described, <330707>Micah 7:7,
"Therefore I will look unto the LORD; I will wait for the God of my salvation: my God will hear me."
The church knew not any other way of relief, whatever her distresses were.
A look unto Christ as crucified (and how glorious he was therein, has been declared) is made the cause and fountain of that godly sorrow which is a spring unto all other graces, especially in those who have fallen under decays, <381210>Zechariah 12:10; and it is so also of desiring strength from him, to enable us to endure all our trials, troubles, and afflictions, with patience unto the end, <581202>Hebrews 12:2.
2. The only inquiry remaining, is, how a constant view of the glory of Christ will produce this blessed effect in us: and it will do so several ways.
1. It will be effected by that transforming power and efficacy which this exercise of faith is always accompanied withal. This is that which changeth us every day more and more into the likeness of Christ, as has been at large before declared. Herein all revivals and all flourishing are contained. To have a good measure of conformity unto Christ is all whereof in this life
584
we are capable: the perfection of it is eternal blessedness. According as are our attainments therein, so is the thriving and flourishing of the life of grace in us; which is that which is aimed at. Other ways and means, it may be, have failed us, let us put this to the trial. Let us live in the constant contemplation of the glory of Christ, and virtue will proceed from him to repair all our decays, to renew a right spirit within us, and to cause us to abound in all duties of obedience. This way of producing these effects flesh and blood will not reveal, -- it looks like washing in Jordan to cure a leprosy; but the life of faith is a mystery known only unto them in whom it is.
2. It will fix the soul unto that object which is suited to give it delight, complacency, and satisfaction. This in perfection is blessedness, for it is caused by the eternal vision of the glory of God in Christ; and the nearer approaches we make unto this state, the better, the more spiritual, the more heavenly, is the state of our souls. And this is to be obtained only by a constant contemplation of the glory of Christ, as has been declared. And it is several ways effectual unto the end now proposed. For, --
1. The most of our spiritual decays and barrenness arise from an inordinate admission of other things into our minds; for these are they that weaken grace in all its operations. But when the mind is filled with thoughts of Christ and his glory, when the soul thereon cleaves unto him with intense affections, they will cast out, or not give admittance unto, those causes of spiritual weakness and indisposition. See <510301>Colossians 3:1-5; <490508>Ephesians 5:8.
2. Where we are engaged in this duty, it will stir up every grace unto its due exercise; which is that wherein the spiritual revival inquired after does consist. This is all we desire, all we long for, this will make us fat and flourishing, -- namely, that every grace of the Spirit have its due exercise in us. See <450503>Romans 5:3-5; 2<610105> Peter 1:5-8. Whereas, therefore, Christ himself is the first proper, adequate object of all grace, and all its exercise (for it first respects him, and then other things for him), when the mind is fixed on him and his glory, every grace will be in a readiness for its due exercise. And without this we shall never attain it by any resolutions or endeavors of our own, let us make the trial when we please.
585
3. This will assuredly put us on a vigilant watch and constant conflict against all the deceitful workings of sin, against all the entrances of temptation, against all the ways and means of surprisals into foolish frames, by vain imaginations which are the causes of our decays. Our recovery or revival will not be effected, nor a fresh spring of grace be obtained, in a careless, slothful course of profession. Constant watching, fighting, contending against sin, with our utmost endeavor for an absolute conquest over it, are required hereunto. And nothing will so much excite and encourage our souls hereunto as a constant view of Christ and his glory; every thing in him has a constraining power hereunto, as is known to all who have any acquaintance with these things.
END OF PART 2.
586
TWO SHORT CATECHISMS:
WHEREIN THE
PRINCIPLES OF THE DOCTRINE OF CHRIST,
ARE
UNFOLDED AND EXPLAINED.
Proper for all persons to learn before they be admitted to the sacrament of the Lord's supper; and composed for the use of all congregations in general.
"Come, ye children, hearken to me; I will teach you the fear of the Lord," <193411>Psalm 34:11
587
PREFATORY NOTE
THE FIRST EDITION OF THESE CATECHISMS ISSUED FROM THE PRESS IN 1645.
Dr. Owen had at that time the charge of the parish of Fordham in Essex, and labored diligently for the instruction and benefit of his flock, by catechizing from house to house. The catechisms were prepared in order that he might accomplish these parochial duties with greater efficiency and success. "The Lesser Catechism" is designed for the instruction of children; -- "The Greater," for the examination of persons more advanced in years. They are chiefly doctrinal. It was the intention of Owen to have followed up this little work by another Catechism on the Lord's Prayer, the Ten Commandments, and some articles of the Creed. This intention, however, was never fulfilled. These Catechisms on "the Principles of the Doctrine of Christ" are included in this volume, -- which embodies all the treatises of Owen directly relating to the second Person of the Trinity, -- inasmuch as, according to a statement of the author in the preface, they were intended to remind his people of what he had publicly taught them, "especially concerning the person and offices of Christ." They were among the firsts as the other treatises in this volume are among the last, of our author's publications; and we are thus enabled to mark the undeviating consistency with which, during all the ministrations of his public course, Owen held fast by the great doctrines of the Gospel, -- the unsearchable riches of Christ." -- Ed.
588
TO MY LOVING NEIGHBORS AND CHRISTIAN FRIENDS.
Brethren,
My heart's desire and request unto God for you is, that you may be saved. I say the truth in Christ also, I lie not, my conscience bearing me witness in the Holy Ghost, that I have great heaviness, and continual sorrow in my heart, for them amongst you who, as yet, walk disorderly, and not as beseemeth the Gospel, little laboring to acquaint themselves with the mystery of godliness; for many walk, of whom I have told you often weeping, and now tell you again with sorrow, that they are the enemies of the cross of Christ, whose end is destruction, whose God is their belly, who mind earthly things. You know, brethren, how I have been amongst you, and in what manner, for these few years past, and how I have kept back nothing (to the utmost of the dispensation to me committed) that was profitable unto you; but have showed you, and taught you publicly and from house to house, testifying to all repentance towards God, and faith towards our Lord Jesus Christ. Now, with what sincerity this has been by me performed, with what issue and success by you received, God the righteous Judge will one day declare; for before him must both you and I appear, to give an account of the dispensation of the glorious Gospel amongst us; -- in the meanwhile, the desire of my heart is, to be servant to the least of you in the work of the Lord; and that in any way which I can concede profitable unto you, -- either in your persons or your families. Now, amongst my endeavors in this kind, after the ordinance of public preaching the Word, there is not, I conceive, any more needful (as all will grant that know the estate of this place, how taught of late days, how full of grossly ignorant persons) than catechizing; which has caused me to set aside some hours for the compiling of these following, which also I have procured to be printed, merely because the least part of the parish are able to read it in writing; -- my intention in them being, principally, to hold out those necessary truths wherein you have been in my preaching more fully instructed. As they are, the use of them I shall briefly present unto you:
589
1. The Lesser Catechism may be so learned of the younger sort, that they may be ready to answer to every question thereof.
2. The Greater will call to mind much of what has been taught you in public, especially concerning the Person and Offices of Jesus Christ.
3. Out of that you may have help to instruct your families in the Lesser, being so framed, for the most part, that a chapter of the one is spent in unfolding a question of the other.
4. The texts of Scripture quoted are diligently to be sought out and pondered, that you may know indeed whether these things are so.
5. In reading the Word, you may have light into the meaning of many places, by considering what they are produced to confirm.
6. I have been sparing in the doctrine of the Sacraments, because I have already been so frequent in examinations about them.
7. The handling of moral duties I have wholly omitted, because, by God's assistance, I intend for you a brief explication of the Lord's Prayer, and the Ten Commandments, with some articles of the Creed, not unfolded in these, by themselves, by the way of question and answer.
Now, in all this, as the pains has been mine, so I pray that the benefit may be yours, and the praise His, to whom alone any good that is in this or any thing else is to be ascribed. Now, the God of heaven continue that peace, love, and amity, amongst ourselves, which hitherto has been unshaken, in these divided times, and grant that the scepter and kingdom of his Son may be gloriously advanced in your hearts, that the things which concern your peace may not be hidden from your eyes in this your day; Which is the daily prayer of...
Your servant in the work of the Lord,
J.O. From my Study, September the last, [1645].
590
THE LESSER CATECHISM
Ques. Whence is all truth concerning God and ourselves to be learned? Ans. From the holy Scripture, the Word of God. -- Chapter 1 of the Greater Catechism.
Q. What do the Scriptures teach that God is? A. An eternal, infinite, most holy Spirit, giving being to all things, and doing with them whatsoever he pleaseth. -- Chapter 2.
Q. Is there but one God? A. One only, in respect of his essence and being, but one in three distinct persons, of Father, Son, and Holy Ghost. -- Chapter 3.
Q. What else is held forth in the Word concerning God, that we ought to know.? A. His decrees, and his works. -- Chapter 4. Q. What are the decrees of God concerning us? A. His eternal purposes, of saving some by Jesus Christ, for the praise of his glory, and of condemning others for their sins. -- Chapter 5. Q. What are the works of God? A. Acts or doings of his power, whereby he createth, sustaineth, and governeth all things. -- Chapter 6. Q. What is required from us towards Almighty God? A. Holy and spiritual obedience, according to his law given unto us -- Chapter 7. Q. Are we able to do this of ourselves? A. No, in no wise, being by nature unto every good work reprobate. -- Chapter 7.
591
Q. How came we into this estate, being at the first created in the image of God, in righteousness and innocency?
A. By the fall of our first parents, breaking the covenant of God, losing his grace, and deserving his curse. -- Chapter 8.
Q. By what way may we be delivered from this miserable estate?
A. Only by Jesus Christ. -- Chapter 9.
Q. What is Jesus Christ?
A. God and man united in one person, to be a mediator between God and man. -- Chap 10.
Q. What is he unto us?
A. A King, a Priest, and a Prophet. -- Chapter 11.
Q. Wherein does he exercise his kingly power towards us?
A. In converting us unto God by his Spirit, subduing us unto his obedience, and ruling in us by his grace. -- Chapter 12.
Q. In what does the exercise of his priestly office for us chiefly consist?
A. In offering up himself an acceptable sacrifice on the cross, so satisfying the justice of God for our sins, removing his curse from our persons, and bringing us unto him. -- Chapter 13.
Q. Wherein does Christ exercise his prophetical office towards us?
A. In revealing to our hearts, from the bosom of his Father, the way and truth whereby we must come unto him. -- Chapter 13.
Q. In what condition does Jesus Christ exercise these offices?
A. He did in a low estate of humiliation on earth, but now in a glorious estate of exaltation in heaven. -- Chapter 14.
Q. For whose sake does Christ perform all these?
A. Only for his elect. -- Chapter 15.
592
Q. What is the church of Christ?
A. The universal company of God's elect, called to the adoption of children. -- Chapter 16.
Q. How come we to be members of this church?
A. By a lively faith. -- Chapter 17.
Q. What is a lively faith?
A. An assured resting of the soul upon God's promises of mercy in Jesus Christ, for pardon of sins here and glory hereafter. -- Chapter 18.
Q. How come we to have this faith?
A. By the effectual working of the Spirit of God in our hearts, freely calling us from the state of nature to the state of grace. -- Chapter 18.
Q. Are we accounted righteous for our faith?
A. No, but only for the righteousness of Christ, freely imputed unto us, and laid hold of by faith. -- Chapter 19.
Q. 1. Is there no more required of us but faith only?
A. Yes; repentance also, and holiness. -- Chapter 20.
Q. 2. What is repentance?
A. A forsaking of all sin, with godly sorrow for what we have committed. -- Chapter 20.
Q. 3. What is that holiness which is required of us?
A. Universal obedience to the will of God revealed unto us. -- Chapter 20.
Q. What are the privileges of believers?
A. First, union with Christ; secondly, adoption of children; thirdly, communion of saints; fourthly, right to the seals of the new covenant; fifthly, Christian liberty; sixthly, resurrection of the body to life eternal. -- Chapter 21.
Q. 1. What are the sacraments, or seals, of the new covenant?
593
A. Visible seals of God's spiritual promises, made unto us in the blood of Jesus Christ. -- Chapter 22.
Q. 2. Which be they?
A. Baptism and the Lord's supper.
Q. What is baptism?
A. A holy ordinance, whereby, being sprinkled with water according to Christ's institution, we are by his grace made children of God, and have the promises of the covenant sealed unto us. -- Chapter 23.
Q. What is the Lord's supper?
A. A holy ordinance of Christ, appointed to communicate unto believers his body and blood spiritually, being represented by bread and wine, blessed, broken, poured out, and received of them. -- Chapter 24.
Q. Who have a right unto this sacrament?
A. They only who have an interest in Jesus Christ by faith. -- Chapter 24.
Q. What is the communion of saints?
A. A holy conjunction between all God's people, partakers of the same Spirit, and members of the same mystical body. -- Chapter 25.
Q. What is the end of all this dispensation?
A. The glory of God in our salvation. Glory be to God on high!
594
THE GREATER CATECHISM
CHAPTER 1
OF THE SCRIPTURE.
Ques. 1. What is Christian religion? Ans. The only way of f19 f20 knowing God aright, and living unto him. <431405>John 14:5, 6, 17:3; <440412>Acts 4:12.<510110>Colossians 1:10; 2<470515> Corinthians 5:15; <480219>Galatians 2:19, 20.
Q. 2. Whence is it to be learned? A. From the holy f21 Scripture only. -- <230820>Isaiah 8:20; <430539>John 5:39.
Q. 3. What is the Scripture? A. The books of the Old and New f22 f23 f24 Testament, given by inspiration from God, containing all things necessary to be believed and done, that God may be worshipped and our souls saved. <230820>Isaiah 8:20; <450302>Romans 3:2. 2<550316> Timothy 3:16, 17; <662219>Revelation 22:19, 20 <191907>Psalm 19:7, 8; <240713>Jeremiah 7:13; <432031>John 20:31.
Q. 4. How know you them to be the word of God? A. By the testimonyf25 of God's Spirit working faith in my heart to close with that heavenly majesty, and clear divine truth, that shineth in them. <401617>Matthew 16:17; <431613>John 16:13; 1<520213> Thessalonians 2:13; 1<620220> John 2:20, 5:6. <422432>Luke 24:32; 1<460214> Corinthians 2:14; <580412>Hebrews 4:12; 2<610119> Peter 1:19.
595
CHAPTER 2
OF GOD.
Q. 1. What do the Scriptures teach concerning God?
A. First, what he is, or his nature; secondly, what he does, or his works. <020314>Exodus 3:14; <234506>Isaiah 45:6; <580101>Hebrews 1:1-3, 11:6.
Q. 2. What is God in himself? A. An Eternal, infinite,f26 f27 f28 etc. incomprehensible Spirit, giving being to all things, and doing with them whatsoever he pleaseth. <053327>Deuteronomy 33:27; <235715>Isaiah 57:15; <660108>Revelation 1:8. 1<110827> Kings 8:27; <19D902P> salm 139:2-5, <023320>Exodus 33:20; 1<540616> Timothy 6:16. <010101>Genesis 1:1; <19B503>Psalm 115:3, 135:6; <234610>Isaiah 46:10; <430517>John 5:17;
Q. 3. Do we here know God as he is?
A. No, his glorious being is not of us, in this life, to be comprehended. <023323>Exodus 33:23; 1<461312> Corinthians 13:12.
Q. 4. Whereby is God chiefly made known unto us in the Word?
A. First, by his names; secondly, by his attributes or properties. <020314>Exodus 3:14, 6:3; <198318>Psalm 83:18. <023406>Exodus 34:6,7; <400548>Matthew 5:48.
Q. 5. What are the names of God? A. Glorious titles, which hef29 has given himself, to hold forth his excellencies unto us, with some perfections whereby he will reveal himself. <020314>Exodus 3:14, 15, 6:3, 34:6, 7; <011701>Genesis 17:1.
Q. 6. What are the attributes of God?
A. His infinite perfections in being and working. <660408>Revelation 4:8-11.
Q. 7. What are the chief attributes of his being? A. Eternity, infiniteness, Simplicityf30 f31 or purity, all-sufficiency, Perfectness, immutability, life, will, and understanding. <053327>Deuteronomy 33:27; <199302>Psalm 93:2; <235715>Isaiah 57:15; <660111>Revelation 1:11. 1<110827> Kings 8:27;
596
<19D901P> salm 139:1-4, 8-10. <020314>Exodus 3:14. <011701>Genesis 17:1; <19D504P> salm 135:4-6. Job<181107> 11:7-9; <451133>Romans 11:33-36. <390306>Malachi 3:6; <590117>James 1:17. <070819>Judges 8:19; 1<092534> Samuel 25:34; 2<120301> Kings 3:14; <261416>Ezekiel 14:16; 16:48; <401616>Matthew 16:16; <441415>Acts 14:15; 1<520109> Thessalonians 1:9. <270435>Daniel 4:35; <234610>Isaiah 46:10; <490105>Ephesians 1:5, 11; <590118>James 1:18. <190708>Psalm 7:8, 139:2, 147:4; <241120>Jeremiah 11:20; <580413>Hebrews 4:13.
Q. 8. What are the attributes which usually are ascribed to him in his works, or the acts of his will?
A. Goodness, power,f32 f33 justice, mercy, holiness, wisdom, and the like; which he delighteth to exercise towards his creatures, for the praise of his glory. <19B968>Psalm 119:68; <401917>Matthew 19:17. <021511>Exodus 15:11; <196211>Psalm 62:11; <661901>Revelation 19:1. <360305>Zephaniah 3:5; <191107>Psalm 11:7; Jeremiah 12:1; <450132>Romans 1:32. <19D007>Psalm 130:7; <450915>Romans 9:15; <490204>Ephesians 2:4. <021511>Exodus 15:11; <062419>Joshua 24:19 <350113>Habakkuk 1:13; <660408>Revelation 4:8. <451133>Romans 11:33, 16:27.
597
CHAPTER 3
OF THE HOLY TRINITY.
Q. 1. Is there but one God to whom these properties do belong?
A. One only, in respect of his essence and being but one in three distinct persons, of Father, Son, and Holy Ghost. <050604>Deuteronomy 6:4; <401917>Matthew 19:17; <490405>Ephesians 4:5, 6. <010126>Genesis 1:26; 1<620507> John 5:7; <402819>Matthew 28:19.
Q. 2. What mean you by person? A. A distinct manner off34 f35 f36 subsistence or being, distinguished from the other persons by its own properties. <430517>John 5:17; <580103>Hebrews 1:3.
Q. 3. What is the distinguishing property of the person of the Father?
A. To be of himself only the fountain of the Godhead. <430526>John 5:26, 27; <490103>Ephesians 1:3.
Q. 4. What is the property of the Son?
A. To be begotten of his Father from eternity. <190207>Psalm 2:7; <430114>John 1:14, 3:16.
Q. 5. What of the Holy ghost?
A. To proceed from the Father and the Son. <431417>John 14:17, 16:14, 15:26, 20:22.
Q. 6. Are these three one?
A. One every way, in nature, will, and essential properties, distinguished only in their personal manner of subsistence. <431030>John 10:30; <450330>Romans 3:30. <431526>John 15:26; 1<620507> John 5:7.
Q. 7. Can we conceive these things as they are in themselves? A. Neither we nor yet the angelsf37 of heaven are at all able to dive into these secrets, as they are internally God; but in respect of the outward dispensation of themselves to us by creation, redemption, and
598
sanctification, a knowledge may be attained of these things, saving and heavenly. 1<540616> Timothy 6:16. <230602>Isaiah 6:2, 3. <510111>Colossians 1:11-14.
599
CHAPTER 4
OF THE WORKS OF GOD; AND, FIRST, OF THOSE THAT ARE INTERNAL AND IMMANENT.
Q. 1. What do the Scriptures teach concerning the works of God?
A. That they are of two sorts; first, internal,f38 in his counsel, decrees, and purposes, towards his creatures; secondly, external, in his works over and about them, to the praise of his own glory. <441518>Acts 15:18; <201604>Proverbs 16:4.
Q. 2. What are the decrees of God?
A. Eternal, unchangeable purposesf39 f40 f41 of his will, concerning the being and well-being of his creatures. <330502>Micah 5:2; <490309>Ephesians 3:9-11; <441518>Acts 15:18. <231424>Isaiah 14:24, 46:10; <450911>Romans 9:11; 2<550219> Timothy 2:19.
Q. 3. Concerning which of his creatures chiefly are his decrees to be considered?
A. Angels and men, for whom other things were ordained. 1<540521> Timothy 5:21; Jude 6.
Q. 4. What are the decrees of God concerning men?
A. Election and reprobation. <450911>Romans 9:11-13.
Q. 5. What is the decree of election?
A. The eternal, fire immutablef42 f43 purpose of God, whereby in Jesus Christ he chooseth unto himself whom he pleaseth out of whole mankind, determining to bestow upon them, for his sake, grace here, and everlasting happiness hereafter, for the praise of his glory, by way of mercy.f44 <490104>Ephesians 1:4; <441348>Acts 13:48; <450829>Romans 8:29, 30. <401126>Matthew 11:26. 2<550219> Timothy 2:19. <490104>Ephesians 1:4, 5; <402214>Matthew 22:14. <450918>Romans 9:18-21. <430637>John 6:37, 17:6, 9, 11, 24.
Q. 6. Doth any thing in us move the Lord thus to choose us from amongst others?
600
A. No, in no wise; we are in the same lump with others rejected when separated by his undeserved grace. <450911>Romans 9:11, 12; <401125>Matthew 11:25; 1<460407> Corinthians 4:7; 2<550109> Timothy 1:9.
Q. 7. What is the decree of reprobation?
A. The eternal purpose of God to suffer many to sin, leave them in their sin, and not giving them to Christ, to punish them for their sin. <450911>Romans 9:11, 12, 21, 22; <201604>Proverbs 16:4; <401125>Matthew 11:25, 26; 2<610212> Peter 2:12; <650104>Jude 4.
601
CHAPTER 5.
OF THE WORKS OF GOD THAT OUTWARDLY ARE OF HIM.
Q. 1. What are the works of God that outwardly respect his creatures? A. First, of creation; secondly, off45 actual providence. <193309>Psalm 33:9; <580102>Hebrews 1:2, 3.
Q. 2. What is the work of creation?
A. An act or work of God's almighty power, whereby of nothing, in six days, he created heaven, earth, and the sea, with all things in them contained. <010101>Genesis 1:1; <022011>Exodus 20:11; <201604>Proverbs 16:4.
Q. 3. Wherefore did God make man? A.For his own glory in his servicef46 f47 and obedience. <010126>Genesis 1:26, 27, 2:16, 17; <450923>Romans 9:23.
Q. 4. Was man able to yield the service and worship that God required of him?
A. Yea, to the uttermost, being created upright in the image of God, in purity, innocence, righteousness, and holiness. <010126>Genesis 1:26; <210729>Ecclesiastes 7:29; <490424>Ephesians 4:24; <510310>Colossians 3:10.
Q. 5. What was the rule whereby man was at first to be directed in his obedience? A. The moralf48 or eternal law of God, implanted in his nature and written in his heart by creation, being the tenor of the covenant between him, sacramentally typified by the tree of knowledge good and evil. <010215>Genesis 2:15-17; <450214>Romans 2:14, 15; <490424>Ephesians 4:24.
Q. 6. Do we stand in the same covenant still, and have we the same power to yield obedience unto God? A. No; the covenant wasf49 broken by the sin of Adam, with whom it was made, our nature corrupted, and all power to do good utterly lost.
602
<010316>Genesis 3:16-18; <480310>Galatians 3:10, 11, 21; <580719>Hebrews 7:19, 8:13. Job<181404> 14:4; <195105>Psalm 51:5. <010605>Genesis 6:5; <241323>Jeremiah 13:23.
603
CHAPTER 6
OF GOD'S ACTUAL PROVIDENCE.
Q. 1. What is God's actual providence?
A. The effectual working of hisf50 f51 f52 power, and almighty act of his will, whereby he sustaineth, governeth, and disposeth of all things, men and their actions, to the ends which he has ordained for them. <020411>Exodus 4:11; Job<180510> 5:10-12, 9:5, 6; <19E704>Psalm 147:4; <201503>Proverbs 15:3; <234506>Isaiah 45:6, 7; <430517>John 5:17; <441728>Acts 17:28; <580103>Hebrews 1:3.
Q. 2. How is this providence exercised towards mankind?
A. Two ways; first, peculiarly towards his church, or elect, in their generations, for whom are all things; secondly, towards all in a general manner, yet with various and divers dispensations. <053210>Deuteronomy 32:10; <191708>Psalm 17:8; <380208>Zechariah 2:8; <401618>Matthew 16:18, 19: 2, 29; 1<600507> Peter 5:7. <010905>Genesis 9:5; <197506>Psalm 75:6, 7; <234506>Isaiah 45:6, 7; <400545>Matthew 5:45.
Q. 3. Wherein chiefly consists the outward providence of God towards his church?
A. In three things; -- first, in causing f53and things to work together for their good; secondly, in ruling and disposing of kingdoms, nations, and persons, for their benefit; thirdly, in avenging them of their adversaries. <400631>Matthew 6:31-33; <450828>Romans 8:28; 1<540617> Timothy 6:17; 2<610103> Peter 1:3. <19A514>Psalm 105:14,15; <234428>Isaiah 44:28; <270244>Daniel 2:44; <450917>Romans 9:17. <236012>Isaiah 60:12; <381202>Zechariah 12:2-5; <421707>Luke 17:7; <661714>Revelation 17:14.
Q. 4. Does God rule also in and over the sinful actions of wicked men?
A. Yea, he willingly (accordingf54 to his determinate counsel) suffereth them to be, for the manifestation of his glory, and by them effecteth his own righteous ends. 2<101211> Samuel 12:11, 16:10; 1 Kings 11:31, 22:22; Job<180121> 1:21; <202214>Proverbs 22:14; <231006>Isaiah 10:6, 7; <262119>Ezekiel 21:19-21; <300717>Amos 7:17; <440427>Acts 4:27, 28; <450124>Romans 1:24, 9:22; 1<600208> Peter 2:8; <661717>Revelation 17:17.
604
CHAPTER 7
OF THE LAW OF GOD.
Q. 1. Which is the law that God gave man at first to fulfill? A. The same which was afterwardsf55 written with the finger of God in two tables of stone Mount Horeb, called the Ten Commandments. <450214>Romans 2:14, 15.
Q. 2. Is the observation of this law still required of us?
A. Yes, to the uttermost tittle. <400517>Matthew 5:17; 1<620304> John 3:4; <450331>Romans 3:31; <590208>James 2:8-10; Galatians 3.
Q. 3. Are we able of ourselves tof56 f57 perform it?
A. No, in no wise; the law is spiritual, but we are carnal. 1<110846> Kings 8:46; <010605>Genesis 6:5; <431505>John 15:5; <450714>Romans 7:14, 8:7; 1<620108> John 1:8.
Q. 4. Did, then, God give a law which could not be kept?
A. No; when God gave it, we had power to keep it; which since we have lost in Adam. <010126>Genesis 1:26; <490419>Ephesians 4:19; <450512>Romans 5:12.
Q. 5. Whereto, then, does the law now serve?
A. For two general ends; first, to be a rule of our duty, or to discover to us the obedience of God required; secondly, lets drive us unto Christ.<191907>Psalm 19:7-11; 1<540108> Timothy 1:8, 9. <480324>Galatians 3:24.
Q. 6. How does the law drive us unto Christ?
A. Divers ways; as, first, by laying open unto us the utter disability of our nature to do any good; secondly, by charging the wrath and curse of God, due to sin, upon the conscience; thirdly, by bringing the whole soul under bondage to sin, death, Satan, and hell -- so making us long and seek for a Savior. <450707>Romans 7:7-9; <480319>Galatians 3:19. <450319>Romans 3:19, 20, 4:15, 5:20; <480310>Galatians 3:10. <480322>Galatians 3:22; <580215>Hebrews 2:15.
605
CHAPTER 8.
OF THE STATE OF CORRUPTED NATURE.
Q. 1. How came this weakness and disability upon us?
A. By the sin andf58 shameful fall of our first parents. <450512>Romans 5:12, 14.
Q. 2. Wherein did that hurt us, their posterity?
A. Divers ways; first, in that we were all guilty of the same breach of covenant with Adam, being all in him; secondly, our souls with his were deprived of that holiness, innocence, and righteousness wherein they were at first created; thirdly, pollution and defilement of nature came upon us; with, fourthly, an extreme disability of doing any thing that is wellpleasing unto God; by all which we are made obnoxious to the curse. <430336>John 3:36; <450512>Romans 5:12; <490203>Ephesians 2:3. <010310>Genesis 3:10; <490423>Ephesians 4:23, 24; <510310>Colossians 3:10. Job<181404> 14:4; <195107>Psalm 51:7; <430306>John 3:6; <450313>Romans 3:13. <010605>Genesis 6:5; <490201>Ephesians 2:1; <240616>Jeremiah 6:16, 13:23; <450807>Romans 8:7. <010317>Genesis 3:17; <480310>Galatians 3:10.
Q. 3. Wherein does the curse of God consist?
A. In divers things; first, in thef59 guilt of death, temporal and eternal; secondly, the loss of the grace and favor of God; thirdly, guilt and horror of conscience, despair and anguish here; with, fourthly, eternal damnation hereafter. <010217>Genesis 2:17; <450118>Romans 1:18, 5:12, 17; <490203>Ephesians 2:3. <010324>Genesis 3:24; <261603>Ezekiel 16:3-5; <490213>Ephesians 2:13. <010310>Genesis 3:10; <234822>Isaiah 48:22; <450309>Romans 3:9, 19, <480322>Galatians 3:22. <010310>Genesis 3:10, 13; <430336>John 3:36.
Q. 4. Are all men born in this estate?
A. Every one without exception. <195105>Psalm 51:5; <235306>Isaiah 53:6; <450309>Romans 3:9-12; <490203>Ephesians 2:3.
Q. 5. And do they continue therein?
A. Of themselvesf60 they cannot otherwise do, Being able neither to know, nor will, nor do any thing that is spiritually good and pleasing unto God.
606
<440831>Acts 8:31, 16:14; 1<460214> Corinthians 2:14; <490508>Ephesians 5:8; <430105>John 1:5. <240616>Jeremiah 6:16, 13:23; <420418>Luke 4:18; <450616>Romans 6:16, 8:7. <430644>John 6:44; 2<470305> Corinthians 3:5.
Q. 6. Have they, then, no way of themselves to escape the curse and wrath of God?
A. None at all; they can neither satisfy his justice, nor fulfill his law.
607
CHAPTER 9
OF THE INCARNATION OF CHRIST. Q. 1. Shall all mankind, then, everlastingly perish? A. No; God, of his free grace, has prepared a way to redeem and save his elect. <430316>John 3:16; <235306>Isaiah 53:6. Q. 2. What way was this? A. By sending his own Sonf61 Jesus Christ in the likeness of sinful flesh, condemning sin sinful flesh, condemning sin <450803>Romans 8:3. Q. 3. Who is this you call his own Son? A. The second person of the Trinity, coeternal and of the one Deity with his Father. <430114>John 1:14; <450103>Romans 1:3; <480404>Galatians 4:4; 1<620101> John 1:1. Q. 4. How did God send him? A. By causing him to be made flesh of a pure virgin, and to dwell among us, that he might be obedient unto death, the death of the cross. Isaiah 50:6; <430114>John 1:14; <420135>Luke 1:35; <502308>Philippians 2:8; 1<540316> Timothy 3:16.
608
CHAPTER 10
OF THE PERSON OF JESUS CHRIST.
Q. 1. What does the Scripture teach us of Jesus Christ?
A. Chiefly two things first, hisf62 person, or what he is in himself; secondly, his offices, or what he is unto us.
Q. 2. What does it teach of his person?
A. That he is truly God, and perfect man, partaker of the natures of God and man in one person, between whom he is a Mediator. <430114>John 1:14; <580214>Hebrews 2:14, 15; <490405>Ephesians 4:5; 1<540205> Timothy 2:5; 1<620101> John 1:1.
Q. 3. How prove you Jesus Christ to be truly God?
A. Divers ways; first, by places of Scripture, speaking of the great God Jehovah in the Old Testament, applied to our Savior in the New; as, Numb. 21:5, 6, in 1<461009> Corinthians 10:9; <19A225>Psalm 102:25-27, in <580110>Hebrews 1:10; <230602>Isaiah 6:2-4, in <431240>John 12:40,41; <230813>Isaiah 8:13,14, in <420234>Luke 2:34, <450933>Romans 9:33; <234003>Isaiah 40:3, 4, in <430123>John 1:23; <234522>Isaiah 45:22, 23, in <451411>Romans 14:11, <502910>Philippians 2:10, 11; <390301>Malachi 3:1, in <401110>Matthew 11:10.
Secondly, By the works of the Deity ascribed unto him; as, first, of creation, <430103>John 1:3; 1<460806> Corinthians 8:6; <580102>Hebrews 1:2; secondly, of preservation in providence, <580103>Hebrews 1:3; <430517>John 5:17; thirdly, miracles.
Thirdly, By the essential attributes of God being ascribed unto him; as, first, immensity, <402820>Matthew 28:20; <431423>John 14:23; <490317>Ephesians 3:17; secondly, eternity, <430101>John 1:1; <660111>Revelation 1:11; <330502>Micah 5:2; thirdly, immutability, <580111>Hebrews 1:11, 12; fourthly, omniscience, John 21:17; <660223>Revelation 2:23; fifthly, majesty and glory equal to his Father, <430523>John 5:23; <660513>Revelation 5:13; <500102>Philippians 1:2, 2:6, 9, 10.
Fourthly, By the names given unto him; as, first, of God expressly, <430101>John 1:1, 20:28; <442028>Acts 20:28; <450905>Romans 9:5; <501706>Philippians 2:6;
609
<580108>Hebrews 1:8; 1<540316> Timothy 3:16; secondly, of the Son of God, <430118>John 1:18; <450803>Romans 8:3, etc.
Q. 4. Was it necessary that our Redeemer should be God?
A. Yes; that he might be able to save to the uttermost, and to satisfy the wrath of his Father, which no creature could perform. <234325>Isaiah 43:25, 53:6; <270917>Daniel 9:17, 19.
Q. 5. How prove you that he was a perfect man?
A. First, By the prophecies that went before, that so he should be. Secondly, By the relation of their accomplishment. Thirdly, By the Scriptures assigning to him those things which are required to a perfect man; as, first, a body, secondly, a soul, and therein, first, a will, secondly, affections, thirdly, endowments, Fourthly, General infirmities of nature. <010215>Genesis 2:15, 18:18. <400101>Matthew 1:1; <450104>Romans 1:4; <480404>Galatians 4:4. <422439>Luke 24:39; <580217>Hebrews 2:17, 10:5; 1<620101> John 1:1; <402638>Matthew 26:38; <411434>Mark 14:34; <402639>Matthew 26:39; <410305>Mark 3:5; <421021>Luke 10:21; <420252>Luke 2:52. <400402>Matthew 4:2; <430406>John 4:6; <580218>Hebrews 2:18.
Q. 6. Wherefore was our Redeemer to be man?
A. That the nature which had offended might suffer, and make satisfaction, and so he might be every way a fit and sufficient Savior for men. <580210>Hebrews 2:10-17.
610
CHAPTER 11
OF THE OFFICES OF CHRIST; AND, FIRST, OF HIS KINGLY.
Q. 1. How many are the offices of Jesus Christ?
A. Three; first, of a King; secondly, off63 f64 Priest; thirdly, of Prophet. <190206>Psalm 2:6. <19B004>Psalm 110:4. <051815>Deuteronomy 18:15.
Q. 2. Hath he these offices peculiar by nature?
A. No; he only received them for offended might suffer, and make satisfaction, and so he might be every way a fit and sufficient Savior for men. until the work of redemption be perfected. <19B001>Psalm 110:1; <440236>Acts 2:36, 10:42; 1<461103> Corinthians 11:3, 15:27, 28; <502609>Philippians 2:9; <580302>Hebrews 3:2, 6, 2:7-9.
Q. 3. Wherein does the kingly office of Christ consist?
A. In a two-fold power; first, his power of ruling in and over his church; secondly, his power of subduing his enemies. <19B003>Psalm 110:3-7.
Q. 4. What is his ruling power in and over his people?
A. That supreme authority which,f65 f66 Christ's subjects are all for their everlasting good, born rebels, and are he useth towards them, stubborn, until he make them whereof in general there be obedient by his Word and two acts; spirit. first, internal and spiritual, in converting their souls unto him, making them unto himself a willing, obedient, persevering people; secondly, eternal and ecclesiastical, in giving perfect laws and rules for their government, as gathered into holy societies under him. <235312>Isaiah 53:12, 59:20, 21; <580810>Hebrews 8:10-12; <236101>Isaiah 61:1, 2; <430116>John 1:16, 12:32; <410115>Mark 1:15; <402820>Matthew 28:20; 2<471004> Corinthians 10:4, 5. <401619>Matthew 16:19; 1<461228> Corinthians 12:28; <490408>Ephesians 4:8-14; 2<550316> Timothy 3:16, 17; <662218>Revelation 22:18, 19.
Q. 5. How many are the acts of his kingly power towards his enemies?
A. Two also first, internal, by thef67 mighty working of his Word, and the spirit of bondage upon their hearts, convincing, amazing, terrifying their
611
consciences, hardening their spirits for ruin; Secondly, external, in judgements and vengeance, which ofttimes he beginneth in this life, and will continue unto eternity. Psalm 110; <430646>John 6:46, 8:59; 9:41; 12:40; 2<471004> Corinthians 10:4-6; 1<460506> Corinthians 5:6; 1<540120> Timothy 1:20. <411616>Mark 16:16; <421927>Luke 19:27; <441311>Acts 13:11; <661714>Revelation 17:14.
612
CHAPTER 12
OF CHRIST'S PRIESTLY OFFICE.
Q. 1. By what means did Jesus Christ undertake the office of an eternal priest?
A. By the decree, ordination, and will of God his Father, whereunto he yielded voluntary obedience; so that concerning this there was a compact and covenant between them. <19B004>Psalm 110:4; <580505>Hebrews 5:5, 6; 7:17,18. <235004>Isaiah 50:4-6; <581005>Hebrews 10:5-10. <190207>Psalm 2:7, 8; <235308>Isaiah 53:8, 10-12; <502007>Philippians 2:7, 9; <581202>Hebrews 12:2; <431702>John 17:2, 4.
Q. 2. Wherein does his execration of this office consist?
A. In bringing his people unto God. <580210>Hebrews 2:10, 4:16, 7:25.
Q. 3. What are the parts of it? A. First, oblation; secondly, intercession.f68 <580914>Hebrews 9:14. <580725>Hebrews 7:25.
Q. 4. What is the oblation of Christ?
A. The offering up of himself secondly, intercession. an holy propitiatory sacrifice for the sins of all the elect throughout the world; as also, the presentation of himself for us in heaven, sprinkled with the blood of the covenant. <235310>Isaiah 53:10,12; <430316>John 3:16, 11:51, 17:19; <580913>Hebrews 9:13, 14. <580924>Hebrews 9:24.
Q. 5. Whereby does this oblation do good unto us?
A. Divers ways; first, in that it satisfied the justice of God; secondly, it redeemed us from the power of sin, death, and hell; thirdly, it ratified the new covenant of grace; fourthly, it procured for us grace here, and glory hereafter; by all which means the peace and reconciliation between God and us is wrought. <490214>Ephesians 2:14, 15.
Q. 6. How did the oblation of Christ satisfy God's justice for our sin?
613
A. In that for us he underwent thef69 punishment due to our sin. <235304>Isaiah 53:4-6; <431011>John 10:11; <450325>Romans 3:25, 26, 4:25; 1<461503> Corinthians15:3; 2<470521> Corinthians 5:21; <490502>Ephesians 5:2; 1<600224> Peter 2:24.
Q. 7. What was that punishment?
A. The wrath of God, the cursef70 of the law, the pains of hell, due to sinners, in body and soul. <010217>Genesis 2:17; <052715>Deuteronomy 27:15-26; <235902>Isaiah 59:2; <450512>Romans 5:12; <490203>Ephesians 2:3; <430336>John 3:36; <580214>Hebrews 2:14.
Q. 8. Did Christ undergo all these?
A. Yes; in respect of the greatnessf71 and extremity, not the eternity and continuance of those pains; for it was impossible he should be holden of death. <402628>Matthew 26:28; <411433>Mark 14:33, 34; 15:34; <480313>Galatians 3:13; Ephesians 2:16; <510120>Colossians 1:20; <580507>Hebrews 5:7; <191805>Psalm 18:5.
Q. 9. How could the punishment of one satisfy for the offense of all?
A. In that he was not a meref72 man only, but God also, of infinitely more value than all those who had offended. <450509>Romans 5:9; <580926>Hebrews 9:26; 1<600318> Peter 3:18.
Q. 10. How did the oblation of Christ redeem from death and hell?
A. First, by paying a ransomf73 to God, the judge and lawgiver, who had condemned us; secondly, by overcoming and spoiling Satan, death, and the powers of hell, that detained us captives. <402028>Matthew 20:28; <430651>John 6:51; <411045>Mark 10:45; <450325>Romans 3:25; 1 Corinthians 6:20; <480313>Galatians 3:13; <490107>Ephesians 1:7; 1<540206> Timothy 2:6; <581009>Hebrews 10:9. <430524>John 5:24; <510213>Colossians 2:13-15; 1<520110> Thessalonians 1:10; <580214>Hebrews 2:14; 1<600118> Peter 1:18, 19.
Q. 11. What was the ransom that Christ paid for us?
A. His own precious blood. <442028>Acts 20:28; 1<600119> Peter 1:19.
Q. 12. How was the new covenant ratified in his blood?
614
A. By being accompanied withf74 his death; for that, as all other testaments, was to be ratified by the death of the testator. <012218>Genesis 22:18; <580916>Hebrews 9:16, 8:10-12.
Q. 13. What is this new covenant?
A. The gracious, free, immutable promise of God, made unto all his elect fallen in Adam, to give them Jesus Christ, and in him mercy, pardon, grace, and glory, with a re-stipulation of faith from them unto this promise, and new obedience. <010315>Genesis 3:15; <243131>Jeremiah 31:31-34, 32:40; <580810>Hebrews 8:10-12. <480308>Galatians 3:8, 16; <011203>Genesis 12:3. <450832>Romans 8:32; <490103>Ephesians 1:3, 4. <411616>Mark 16:16; <430112>John 1:12, 10:27, 28.
Q. 14. How did Christ procure for us grace, faith, and glory?
A. By the way of purchasef75 and merit; for the death of Christ deservedly procured of God that he should bless us with allf76 spiritual blessings needful for our coming unto him. <235311>Isaiah 53:11, 12; <431702>John 17:2; <442028>Acts 20:28; <450517>Romans 5:17, 18; <490215>Ephesians 2:15, 16, 1:4; <500129>Philippians 1:29; <560214>Titus 2:14; <660105>Revelation 1:5, 6.
Q. 15. What is the intercession of Christ?
A. His continual solicitingf77 of God on our behalf, begun here in fervent prayers, continued in heaven by appearing as our advocate at the throne of grace. <190208>Psalm 2:8; <450834>Romans 8:34; <580725>Hebrews 7:25, 9:24, 10:19-21; 1<620201> John 2:1, 2; John 17. in heaven by appearing as our advocate at the throne of grace.
615
CHAPTER 13
OF CHRIST'S PROPHETICAL OFFICE.
Q. 1. Wherein does the prophetical office of Christ consist? A. In his embassagef78 from God to man, revealing from the bosom of his Father the whole mystery of godliness, the way and truth whereby we must come unto God. Matthew 5; <430118>John 1:18, 3:32, 9, 14, 14:5, 6, 17:8, 18:37.
Q. 2. Mow does he exercise this office towards us? A. By making knownf79 the whole instrumentally, by the Word a saving and spiritual manner. <051818>Deuteronomy 18:18; <234206>Isaiah 42:6; <580301>Hebrews 3:1.
Q. 3. By what means does he perform all this?
A. Divers; as, first, internally and of humiliation or abasement; secondly, of exaltation or glory. writing his law in our hearts; secondly, outwardly and instrumentally, by the Word preached. <243131>Jeremiah 31:31-34; 2<470303> Corinthians 3:3; 1<520409> Thessalonians 4:9; <580810>Hebrews 8:10. <432031>John 20:31; 1<461228> Corinthians 12:28; <490408>Ephesians 4:8-13; 2<610121> Peter 1:21.
616
CHAPTER 14
OF THE TWO-FOLD ESTATE OF CHRIST.
Q. 1. In what estate or condition does Christ exercise these offices? A. In a two-fold estate; first, of humiliationf80 f81 f82 or abasement; secondly, of exaltation or glory. <502308>Philippians 2:8-10.
Q. 2. Wherein consisteth the state of Christ's humiliation?
A. In three things; first, in his incarnation, or being born of woman; secondly, this obedience, or fulfilling the whole law, moral and ceremonial; thirdly, in his passion, or enduring all sorts of miseries, even death itself. <420135>Luke 1:35; <430114>John 1:14; Romans 1:3; <480404>Galatians 4:4; <580209>Hebrews 2:9, 14. <400315>Matthew 3:15, 5:17; <420221>Luke 2:21; <430846>John 8:46; 2<470521> Corinthians 5:21; 1<600119> Peter 1:19; 1<620305> John 3:5. <235306>Isaiah 53:6; <580209>Hebrews 2:9; 1<600221> Peter 2:21.
Q. 3. Wherein consists his exaltation?
A. In, first, his resurrection; secondly, ascension; thirdly, sitting at the right hand of God; -- by all which he was declared to be the Son of God with power. <402818>Matthew 28:18; <450104>Romans 1:4, 6:4; <490409>Ephesians 4:9; <502609>Philippians 2:9, 10; 1<540316> Timothy 3:16.
617
CHAPTER 15
OF THE PERSONS TO WHOM THE BENEFITS OF CHRIST'S OFFICES DO BELONG.
Q. 1. Unto whom do the saving benefits of what Christ performeth, in the execution of his offices, belong? A. Only to his elect.f83 f84 f85 <431709>John 17:9; <236309>Isaiah 63:9; <580306>Hebrews 3:6, 10:21.
Q. 2. Died he for no other?
A. None, in respect of his Father's eternal purpose, and his own intention of removing wrath from them, and procuring grace and glory for them. <442028>Acts 20:28; <402028>Matthew 20:28, 26:28; <580928>Hebrews 9:28; <431151>John 11:51, 52; <235312>Isaiah 53:12; <430316>John 3:16, 10:11-13,15; <490525>Ephesians 5:25; Romans 8:32, 34; <480313>Galatians 3:13; <430637>John 6:37, 39; <450425>Romans 4:25; 2<470519> Corinthians 5:19, 20.
Q. 3. What shall become of them for whom Christ died not?
A. Everlasting torments for their sins; their portion in their own place. <411616>Mark 16:16; <430336>John 3:36; <402541>Matthew 25:41; <440125>Acts 1:25.
Q. 4. For whom does he make intercession?
A. Only for those who from eternity were given him by his Father. John 17; <580724>Hebrews 7:24, 25.
618
CHAPTER 16
OF THE CHURCH.
Q. 1. How are the elect called, in respect of their obedience unto Christ, and union with him?
A. His church. <442028>Acts 20:28; <490532>Ephesians 5:32.
Q. 2. What is the church of Christ? A. The whole company of God'sf86 f87 f88 f89 f90 elect, called elect, called by the Word and Spirit, out of their natural condition, to the dignity of his children, and united unto Christ their head, by faith, in the bond of the Spirit. <440247>Acts 2:47; 1<540521> Timothy 5:21; <581222>Hebrews 12:22-24. <450105>Romans 1:5, 6, 9:11,24; 1<460415> Corinthians 4:15; 2<550109> Timothy 1:9. <441614>Acts 16:14; <430308>John 3:8; 1 Corinthians 4:15; 1<600123> Peter 1:23; <580810>Hebrews 8:10. <490211>Ephesians 2:11-13; <510113>Colossians 1:13; <580214>Hebrews 2:14, 15; 1<600209> Peter 2:9. <431721>John 17:21; <490218>Ephesians 2:18-22.
Q. 3. Is this whole church always in the same state?
A. No; one part of it is militant, the other triumphant.
Q. 4. What is the church militant?
A. That portion of God's elect which, in their generation, cleaveth unto Christ by faith, and fighteth against the world, flesh, and devil. <490611>Ephesians 6:11, 12; <581113>Hebrews 11:13, 14, 12:1, 4.
Q. 5. What is the church triumphant?
A. That portion of God's people who, having fought their fight and kept the faith, are now in heaven, resting from their labors. <490527>Ephesians 5:27; <660321>Revelation 3:21, 14:13.
Q. 6. Are not the church of the Jews before the birth of Christ, and the church of the Christians since, two churches?
619
A. No; essentially they are but one,f91 differing only in some outward administrations. <490211>Ephesians 2:11-16; 1<461003> Corinthians 10:3; <480426>Galatians 4:26, 27; <581116>Hebrews 11:16, 26, 40.
Q. 7. Can this church be wholly overthrown on the earth?
A. No; unless the decree of God may be changed, and the promise of Christ fail. <401618>Matthew 16:18, 28:20; <431416>John 14:16; John 17; 1<540315> Timothy 3:15; 2<550219> Timothy 2:19.
620
CHAPTER 17.
OF FAITH.
Q. 1. By what means do we become actual members of this church of God? A. By a lively justifying faith,f92 of his Father the whole mystery of godliness, the way and truth whereby we must come unto God. Christ, the head thereof. <440247>Acts 2:47, 13:48; <581106>Hebrews 11:6, 12:22,23, 4:2; <450501>Romans 5:1,2; <490213>Ephesians 2:13,14.
Q. 2. What is a justifying faith? A. A gracious resting uponf93 the free promises of God in Jesus Christ for mercy, with a firm persuasion of heart that God is a reconciled Father unto us in the Son of his love. 1<540116> Timothy 1:16; Job<181315> 13:15, 9:25; <450405>Romans 4:5. <580416>Hebrews 4:16; <450838>Romans 8:38,39; <480220>Galatians 2:20; 2<470520> Corinthians 5:20,21.
Q. 3. Have all this faith?
A. None but the elect of God. <560101>Titus 1:1; <431026>John 10:26; <401311>Matthew 13:11; <441348>Acts 13:48; <450830>Romans 8:30.
Q. 4. Do not, then, others believe that make profession?
A. Yes; with, first, historical faith, or a persuasion that the things written in the Word are true; secondly, temporary faith, which has some joy of the affections, upon unspiritual grounds, in the things believed. <590219>James 2:19. <401320>Matthew 13:20; <410620>Mark 6:20; <430223>John 2:23,24; <440813>Acts 8:13.
621
CHAPTER 18
OF OUR VOCATION, OR GOD'S CALLING US.
Q. 1. How come we to have this saving faith?
A. It is freely bestowed upon us and wrought in us by the Spirit of God, in our vocation or calling. <430629>John 6:29,44; <490208>Ephesians 2:8, 9; <500129>Philippians 1:29; 2<530111> Thessalonians 1:11.
Q. 2. What is our vocation, or this calling of God?
A. The free, graciousf94 f95 act of Almighty God, whereby in Jesus Christ he calleth and translateth us from the state of nature, sin, wrath, and corruption, into the state of grace and union with Christ, by the mighty, effectual working of his preaching of the Word. <510112>Colossians 1:12,13; 2<550109> Timothy 1:9; <053006>Deuteronomy 30:6; <263626>Ezekiel 36:26; <401125>Matthew 11:25, 26; <430113>John 1:13, 3:3, 8; <490119>Ephesians 1:19; <510212>Colossians 2:12; 1<460407> Corinthians 4:7; <590118>James 1:18; 2<610220> Peter 2:20; <441614>Acts 16:14.
Q. 3. What do we ourselves perform in this change, or work of our conversion?
A. Nothing at all, being merelyf96 church are outwardly called by the Word, none effectually but the elect. church are outwardly called by the Word, none effectually but the elect. in ourselves we have no ability to any thing that is spiritually good. <400718>Matthew 7:18, 10:20; <430113>John 1:13, 15:5; 1<461203> Corinthians 12:3, 2:5; 2<470305> Corinthians 3:5; <490201>Ephesians 2:1, 8; <450826>Romans 8:26; <500106>Philippians 1:6.
Q. 4. Does God thus call all and every one?
A. All within the pale of the church are outwardly called by the Word, none effectually but the elect. <402214>Matthew 22:14; <450830>Romans 8:30.
622
CHAPTER 19
OF JUSTIFICATION.
Q. 1. Are we accounted righteous and saved for our faith, when we are thus freely called?
A. No, but merely by the imputation of the righteousness of Christ apprehended and applied by faith; for which alone the Lord accepts us as holy and righteous. <234325>Isaiah 43:25; <450323>Romans 3:23-26, 4:5.
Q. 2. What, then, is our justification or righteousness before God? A. The gracious, free actf97 of imputation of the righteousness of Christ apprehended and applied by faith; for which alone the Lord accepts us as holy and righteous. righteousness of Christ to a believing sinner, and for that speaking peace unto his conscience, in the pardon of his sin, pronouncing him to be just and accepted before him. <011506>Genesis 15:6; <441338>Acts 13:38, 39; <421814>Luke 18:14; <450324>Romans 3:24, 26, 28, 4:4-8; <480216>Galatians 2:16.
Q. 3. Are we not, then, righteous before God by our own works?
A. No; for of themselves they can neither satisfy his justice, fulfill his law, nor endure his trial. <19D003>Psalm 130:3,4, 143:2; <236406>Isaiah 64:6; <421710>Luke 17:10.
623
CHAPTER 20
OF SANCTIFICATION.
Q. 1. Is there nothing, then, required of us but faith only?
A. Yes; repentance, and holiness or new obedience. <442021>Acts 20:21; <400302>Matthew 3:2; <421303>Luke 13:3. 2<550219> Timothy 2:19; 1<520407> Thessalonians 4:7; <581214>Hebrews 12:14.
Q. 2. What is repentance?
A. Godly sorrow for every knownf98 f99 sin committed against God, with a firm purpose of heart to cleave unto him for the to cleave unto him for the quickening of all graces, to walk before him in newness of life. 2<470709> Corinthians 7:9-11; <440237>Acts 2:37; <195117>Psalm 51:17. <193414>Psalm 34:14; <230116>Isaiah 1:16, 17; <261827>Ezekiel 18:27, 28; <441415>Acts 14:15. <490421>Ephesians 4:21-24; <450612>Romans 6:12, 13, 18, 19, 8:1; 2<470517> Corinthians 5:17; <480615>Galatians 6:15.
Q. 3. Can we do this of ourselves?
A. No; it is a special gift and grace of God, which he bestoweth on whom he pleaseth <032008>Leviticus 20:8; <053006>Deuteronomy 30:6; <261119>Ezekiel 11:19,20; 2<550225> Timothy 2:25; <441118>Acts 11:18.
Q. 4. Wherein does the being of true repentance consist, without which it is not acceptable?
A. In itsf100 performance according to the Gospel rule, with faith and assured hope of divine mercy. Psalm 51; 1<620201> John 2:1,2; 2<470710> Corinthians 7:10,11; <440238>Acts 2:38; <402675>Matthew 26:75.
Q. 5. What is that holiness which is required of us?
A. That universal,f101 f102 sincere obedience to the whole will of God, in our hearts, minds, wills, and actions, whereby we are in some measure made conformable to Christ, our head. <19B909>Psalm 119:9; 1<091522> Samuel 15:22; <431415>John 14:15; <450619>Romans 6:19; Hebrews 12:14; <560212>Titus 2:12; 2<610105> Peter 1:5-7; <230116>Isaiah 1:16,17. 1<132809> Chronicles 28:9; <050605>Deuteronomy 6:5;
624
<402237>Matthew 22:37. <450829>Romans 8:29; 1<461101> Corinthians 11:1; <490221>Ephesians 2:21; <510301>Colossians 3:1-3; 2<550211> Timothy 2:11, 12.
Q. 6. Is this holiness or obedience in us perfect?
A. Yes, in respectf103 of all the parts of it, but not in respect of the degrees wherein God requires it. 2<122003> Kings 20:3; Job<180101> 1:1; <400548>Matthew 5:48; <420106>Luke 1:6; 2 Corinthians 7:1; <490424>Ephesians 4:24; <560212>Titus 2:12. <236406>Isaiah 64:6; <19D003P> salm 130:3; <022838>Exodus 28:38; <500312>Philippians 3:12.
Q. 7. Will God accept of that obedience which falls so short of what he requireth?
A. Yes, from themf104 whose persons he accepteth and justifieth freely in Jesus Christ <451201>Romans 12:1; <500418>Philippians 4:18; <581316>Hebrews 13:16; 1<620322> John 3:22; <490106>Ephesians 1:6.
Q. 8. What are the parts of this holiness?
A. Internal, in the quickening of all graces, purging act of all graces, purging act frequent prayers, alms, and all manner of righteousness. <580914>Hebrews 9:14; <490316>Ephesians 3:16, 17; <450229>Romans 2:29, 6:12. <400520>Matthew 5:20; <450801>Romans 8:1,2; <490422>Ephesians 4:22, 23; <560212>Titus 2:12.
Q. 9. May not others perform these duties acceptably, as well as those that believe?
A. No;f105 all their performances in this kind are but abominable sins before the Lord. <201508>Proverbs 15:8; <430931>John 9:31; <560115>Titus 1:15; <581106>Hebrews 11:6.
625
CHAPTER 21
OF THE PRIVILEGES OF BELIEVERS.
Q. 1. What are the privileges of those that thus believe and repent?
A First, union with Christ; secondly, adoption of children; thirdly, Christian liberty; fourthly, a spiritual, holy right to the seals of the new covenant; fifthly, communion with all saints; sixthly, resurrection of the body unto life eternal.
Q. 2. What is our union with Christ?
A. An holy, spiritualf106 f107 conjunction unto him, as our head, husband, and foundation, whereby we are made partakers of the same Spirit with him, and derive all good things from him. 1<461212> Corinthians 12:12; <431501>John 15:1, 2, 5-7, 17:23. <490415>Ephesians 4:15, 5:23; <510118>Colossians 1:18. 2<471102> Corinthians 11:2; <490525>Ephesians 5:25-27; <662109>Revelation 21:9. M<401618> atthew 16:18; <490220>Ephesians 2:20-22; 1<600204> Peter 2:4-7. <450809>Romans 8:9, 11; <480406>Galatians 4:6; <500119>Philippians 1:19. <430112>John 1:12, 16; <490103>Ephesians 1:3.
Q. 3. What is our adoption?
A. Our gracious reception into the family of God, as his children, and coheirs with Christ. <430112>John 1:12; <450815>Romans 8:15, 17; <480405>Galatians 4:5; <490105>Ephesians 1:5.
Q. 4. How come we to know this?
A. By the especial working of the Holyf108 Spirit in our hearts, sealing unto us the promises of God, and raising up our souls to an assured expectation of the promised inheritance. <450815>Romans 8:15, 17; <490430>Ephesians 4:30; 1<620301> John 3:1; <450819>Romans 8:19,23; <560213>Titus 2:13.
Q. 5. What is our Christian liberty?
A. Anf109 holy and spiritual freedom from the slavery of sin, the bondage of death and hell, the curse of the law, Jewish ceremonies, and thraldom of conscience, purchased for us by Jesus Christ, and revealed to us by the Holy Spirit. <480501>Galatians 5:1. <430832>John 8:32, 34, 36; <450617>Romans 6:17, 18;
626
<236101>Isaiah 61:1; 1<620107> John 1:7; 2<470521> Corinthians 5:21. <450815>Romans 8:15; <580215>Hebrews 2:15; 1<461555> Corinthians 15:55, 57. <480313>Galatians 3:13; <490215>Ephesians 2:15, 16; <480405>Galatians 4:5; <450801>Romans 8:1. <441510>Acts 15:10,11; <480304>Galatians 3,4,5. 2<470124> Corinthians 1:24; 1<460723> Corinthians 7:23; 1<600216> Peter 2:16. 1<460212> Corinthians 2:12.
Q. 6. Are we, then, wholly freed from the moral law?
A. Yes, as a covenant,f110 or as it has any thing in it bringing into bondage, -- as the curse, power, dominion, and rigid exaction of obedience; but not as it is a rule of life and holiness. <243131>Jeremiah 31:31-33; <450701>Romans 7:1-3, 6:14; <480319>Galatians 3:19,24; <450802>Romans 8:2; <480518>Galatians 5:18. <400517>Matthew 5:17; <450331>Romans 3:31, 7:13, 22, 25.
Q. 7. Are we not freed by Christ from the magistrate's power and human authority?
A. No; being ordained off111 God, and commanding for him, we owe them act lawful obedience. <451301>Romans 13:1-4; 1<540201> Timothy 2:1,2; 1<600213> Peter 2:13-15.
627
CHAPTER 22
OF THE SACRAMENTS OF THE NEW COVENANT IN PARTICULAR, A HOLY RIGHT WHEREUNTO IS THE FOURTH
PRIVILEGE OF BELIEVERS.
Q. 1. What are the seals of the New Testament?
A. Sacraments instituted of Christ to be visible seats and pledges, whereby God in him confirmeth the promises of the covenant to all believers, restipulating of them growth in faith and obedience. <411616>Mark 16:16; <430305>John 3:5; <440238>Acts 2:38, 22:16; <450411>Romans 4:11 1<461002> Corinthians 10:2-4, 11:26-29.
Q. 2. How does God by these sacraments bestow grace upon us?
A. Not by anyf112 real essential conveying of spiritual grace by corporeal means, but by the way of promise, obsignation, and covenant, confirming the grace wrought in us by the Word and Spirit. <580402>Hebrews 4:2; 1 Corinthians 10; <450411>Romans 4:11, 1:17; <411616>Mark 16:16; <490526>Ephesians 5:26. confirming the grace wrought in us by the Word and Spirit.
Q. 3. How do our sacraments differ from the sacraments of the Jews?
A. Accidentally only, in things concerning the outward matter and form, as their number, quality, clearness of signification, and the like, -- not essentially, in the things signified, or grace confirmed. 1<461001> Corinthians 10:1,2, 3, etc.; <430635>John 6:35; 1<460507> Corinthians 5:7; <500303>Philippians 3:3; <510211>Colossians 2:11.
628
CHAPTER 23
OF BAPTISM.
Q. 1. Which are these sacraments?
A. Baptism and the Lord's supper.
Q. 2. What is baptism? A. An holy action, appointedf113 f114 of Christ, whereby being sprinkled with water in the name of the whole Trinity, by a lawful minister of the church, we are admitted into the family of God, and have the benefits of the blood of Christ confirmed unto us. <402819>Matthew 28:19; <411615>Mark 16:15, 16. <440241>Acts 2:41, 8:37. 440238>Acts 2:38,39; <430305>John 3:5; <450603>Romans 6:3-5; 1<461213> Corinthians 12:13.
Q. 3. To whom does this sacrament belong?
A. Unto all to whom the promise of the covenant is made; that is, to believers, and to their seed. <440239>Acts 2:39; <011711>Genesis 17:11,12; <441615>Acts 16:15; <450410>Romans 4:10,11; 1<460714> Corinthians 7:14.
Q. 4. How can baptism seal the pardon of all sins to us, all our personal sins following it?
A. Inasmuch as it is a seal of that promise which gives pardon of all to believers. <440239>Acts 2:39; <450411>Romans 4:11, 12.
629
CHAPTER 24.
OF THE LORD'S SUPPER.
Q. 1. What is the Lord's supper? A. An holy action instituted andf115 appointed by Christ, to set forth his death, and communicate unto us spiritually his body and blood by faith, being represented by bread and wine, blessed by his word, and prayer, broken,f116 poured out, and received of believers. <402626>Matthew 26:26-28; <422214>Luke 22:14-20; 1<461123> Corinthians 11:23-25. <422219>Luke 22:19; 1<461125> Corinthians 11:25, 26. <411422>Mark 14:22-24; 1<461124> Corinthians 11:24, 25; <430663>John 6:63. 1<461123> Corinthians 11:23, 25. 1<461124> Corinthians 11:24; <402626>Matthew 26:26. <402626>Matthew 26:26; <411422>Mark 14:22; <422219>Luke 22:19.
Q. 2. When did Christ appoint this sacraments?
A. On the night wherein he was betrayed to suffer. 1<461123> Corinthians 11:23.
Q. 3. Whence is the right lose of it to be learned? A. From the word,f117 practice, and actions of our Savior, at its institution.
Q. 4. What were the actions of our Savior to be imitated by us?
A. First, blessing the elements by prayer; secondly, breaking the bread, and pouring out the wine; thirdly, distributing them to the receivers, sitting in a table-gesture. <402626>Matthew 26:26; <411422>Mark 14:22; <422219>Luke 22:19, 20; 1<461123> Corinthians 11:23, 24.
Q. 5. What were the words of Christ?
A. First, of command, -- "Take, eat;" secondly, of promise, -- "This is my body;" thirdly, of institution for perpetual use, -- "This do," etc. 1<461124> Corinthians 11:24-26.
Q. 6. Who are to bef118 f119 receivers of this sacrament?
A. Those only have a true right to the signs who by faith in have an holy interest in Christ, the thing signified. 1<461127> Corinthians 11:27-29; <430663>John 6:63.
630
Q. 7. Do the elements remain bread and wine still, after the blessing of them?
A. Yes; all the spiritual change is wrought by the faith of the receiver, not the words of the giver: to them that believe, they are the body and blood of Christ. <430663>John 6:63; 1<461004> Corinthians 10:4, 11:29.
631
CHAPTER 25
OF THE COMMUNION OF SAINTS, THE FIFTH PRIVILEGE OF BELIEVERS.
Q. 1. What is the communion of saints?
A. An holy conjunctionf120 between all God's people, wrought by their participation of the same Spirit, whereby we are all made members of that one body whereof Christ is head. <220609>Song of Solomon 6:9; <243239>Jeremiah 32:39; <431722>John 17:22; 1<461212> Corinthians 12:12; <490403>Ephesians 4:3-6, 13; 1<620103> John 1:3, 6, 7.
Q. 2. Of what sort is this union?
A. First, spiritual and internal, in the enjoyment of the same Spirit and graces, -- which is the union of the Hebrews church catholic; secondly, external and ecclesiastical, in the same outward ordinances, -- which is the union of particular congregations. 1<461212> Corinthians 12:12,13; <490216>Ephesians 2:16, 19-22; 1<461017> Corinthians 10:17; <431711>John 17:11, 21, 22; <431016>John 10:16; 1:11. 1<460110> Corinthians 1:10,11; <451205>Romans 12:5; 1 Corinthians 12:27,28; <490411>Ephesians 4:11-13; <500502>Philippians 2:2; <510315>Colossians 3:15; 1<600308> Peter 3:8.
632
CHAPTER 26
OF PARTICULAR CHURCHES.
Q. 1. What are particular churches?
A. Peculiar assembliesf121 f122 of professors in one place, under officers of Christ's institution, enjoying the ordinances of God, and leading lives be seeming their holy calling. <441126>Acts 11:26; 1<460417> Corinthians 4:17, 11:22; 2<470101> Corinthians 1:1. <442017>Acts 20:17,28, 14:23; 2<470823> Corinthians 8:23; <581317>Hebrews13:17. 1<460306> Corinthians 3:6; <660201>Revelation 2:1-3. 2<530305> Thessalonians 3:5, 6, 11; <480616>Galatians 6:16; <500317>Philippians 3:17; 1<520212> Thessalonians 2:12.
Q. 2. What are the ordinary officers of such churches?
A. First, pastors or doctors,f123 to teach and exhort; secondly, elders, to assist in rule and government; thirdly, deacons, to provide for the poor. <451207>Romans 12:7, 8; <490411>Ephesians 4:11; 1<461228> Corinthians 12:28. <451208>Romans 12:8; 1<540517> Timothy 5:17. <440602>Acts 6:2, 3.
Q. 3. What is required of these officers, especially the chiefest, or ministers?
A. That they be faithful in the ministry committed unto them; sedulous in dispensing the Word; watching for the good of the souls committed to them; going before them in an example of all godliness and holiness of life. 1<460402> Corinthians 4:2; <442018>Acts 20:18-20. 2<550215> Timothy 2:15, 4:1-5. <560113>Titus 1:13; 1<540415> Timothy 4:15, 16. <560207>Titus 2:7; 1<540412> Timothy 4:12; M<400516> atthew 5:16; <442416>Acts 24:16.
Q. 4. What is required in the people unto them?
A. Obedience to their message and ministry; honor and love to their persons; maintenance to them and their families. 2<470520> Corinthians 5:20; <450617>Romans 6:17; <581317>Hebrews 13:17; 2<530314> Thessalonians 3:14; <451619>Romans 16:19; 2<471004> Corinthians 10:4-6. 1<460401> Corinthians 4:1; <480414>Galatians 4:14; 1<540517> Timothy 5:17,18. <421007>Luke 10:7; <590504>James 5:4; 1<540517> Timothy 5:17, 18; 1<460909> Corinthians 9:9-13.
633
CHAPTER 27
OF THE LAST PRIVILEGE OF BELIEVERS, BEING THE DOOR OF ENTRANCE INTO GLORY.
Q. 1. What is the resurrection of the flesh? A. An act of thef124 mighty power of God's Holy Spirit, applying unto us the virtue of Christ's resurrection, etc.; whereby, at the last day, he will raise our whole bodies from the dust, to be united again unto our souls in everlasting happiness. Job<181925> 19:25-27; <191609>Psalm 16:9-11; <232619>Isaiah 26:19; <263702>Ezekiel 37:2,3; <271202>Daniel 12:2; 1<461516> Corinthians 15:16, <662012>Revelation 20:12, 13.
Q. 2. What is the end of this whole dispensation?
A. The glory of God in our eternal salvation. To Him be all glory and honor for evermore! Amen.
634
FOOTNOTES
FT1 The Christian Ministry, p. 42-44, by the Rev. Charles Bridges, A.M. FT2 See his interesting History of the British Churches in the Netherlands. FT3 Mr. Ryland of Northampton entertained a strong opinion in regard to
the value of the same work. In a tract entitled, "A Select Library for the Student of Divinity," he gives an estimate of its merits with an amusing intensity of expression. "This book," says he, "bears the same rank, and has the same relation to the study of divinity, which the `Principia' of Sir Isaac Newton bears to the true system of the world, in the study of natural philocephy and it is of equal importance to all young divines which that great man's work is to young philosophers. -- Dr. Owen wrote this most learned of all his works in the meridian of his life, when he was vice-chancellor of Oxford, and published it soon after he quitted that office. This book gives an account of the nature, source and study of true divinity in all ages, but especially since the Christian dispensation of the glorious Gospel. The last chapters of the book are peculiarly sweet and excellent; his directions to students how to proceed in attaining furniture for their sacred office, are wine, serious, and evangelical in the highest degree. Nothing can be more rich, savoury, and divine. I am ashamed of my countryment for their ignorance this incomparable work, -- perhaps the very greatest of the kind that ever was written by a British divine; and it now lies buried in dust, amidst the lumber of a booksellers garret, whilst a thousand volumes of wretched trash in divinity, with their pompous bindings armed us monuments of human folly, in our book cases and libraries. See Dr. Cotton Mather's "Student and Preacher," republished by John Ryland, A.M. of Northampton, 1781. FT4 A statement occurs in the "Encyclopaedia Britannica" that Owen's works are printed in seven folio volumes. If it be meant that there are seven folio volumes of Owen's works, there is a sense in which the statement is true; but the folios must be of unprecedented size which could include all the works of our author in this number. It is an obvious mistake.
635
FT5 Katoptri>zw does not admit of the signification here ascribed to it by Dr Owen. It denotes looking into a mirror, not through a telescope: "Beholding the glory of the Lord as reflected and radiant in the Gospel." See Dr Robinson's Lexicon. Another view is taken of the passage, by which a tacit antithesis is instituted between kat> optron and eij kwn> : "Dominus nos katoptriz> ei, splendorem faciei suae in corda nostram, tanquam in specula immittens: nos illum splendorem suscipimus et referimus. Elegans antitheton ad ejntetupwme>nh, insculpta. Nam quae insculpuntur fiunt paullatim: quae in speculo repraesentantur, fiunt celerrime." Bengelii Gnomon in locum. Owen himself gives a correct explanation of the passage in his work on the Mortification of Sin, chap. 12. Ed.
FT6 Peter Lombard. Born near Novara in Lombardy died in 1164, bishop of Paris called "Magister Sententiarum," from one of his works, which is a compilation of sentences from the Fathers, arranged so as to form a system of Divinity, and held in high repute during mediaeval times. It appeared in 1172. ED.
FT7 The first four of these terms were adopted by the Fourth OEcumenical Council, held a Chalcedon, A.D. 451. ED.
FT8 Eutyches was a prsbyter and abbot at Constantinople, and distinguished himself by his opposition to the Nestorians, A.D. 448, asserting that in Christ there is but one nature, and was condemned by the General Council at Chalcedon, A.D. 451. In the preface to this work, p. 11, he is called "The Archimandrite." Mandrite is a Syriac word for "monk." Archimandrite corresponds with the term "abbot" in Europe. ED.
FT9 Born at Germanicia, in the north or Syria ordained a presbyter at Antioch appointed patriarch of Constantinople A.D.428 objected to the epithet Qeoto>kov, as applied to the Virgin Mary, because "that God should be born of a human being is impossible" charged in consequence with maintaining that Christ was a mere man held in reality the distinct separation of the divine and human natures of Christ, insisting on a connection between them by suna>feia (junction), or enj oik> hsiv (indwelling), in opposition to en[ wsiv (union) deposed by the Third General Council of Ephesus, A.D.431, and died probably before A.D. 450. ED.
636
FT10 The expression quoted by Dr Owen is founded upon the phrase in the original language, dielhluqot> a tou v "having passed through," not "into the heavens," as it stands in our version. ED.
FT11 Dr Owen refers to the Emperor Hadrian, who, among other short poems which have been ascribed to him, is said to have composed, towards his death, the following lines:"Animula, vagula, blandula, Hospes comesque corporis, Quae nunc abibis in loca? Pallidula, rigida, nudula, Nec, ut soles, dabis joca."
FT12 See the preceding treatise, "Christologia; or, a Declaration of the Glorious Mystery of the Person of Christ."
FT13 The DOCETAE, to whom Dr. Owen refers, were a sect of the Asiatic Gnostics. The founder of the sect was Marcion, who was born in Pontus, near the beginning of the second century. He held that Christ was a manifestation of God under the appearance of man. The name was applied to some who, in the beginning of the sixth century, held that the body of Christ was not created, and therefore, that he only appeared to sleep, hunger, thirst, and suffer. ED.
FT14 In Dr Owen's work entitled, "Exposition of the Epistle to the Hebrews."
FT15 See his "Christologia," &c., chap. 4., p. 54 of this volume.
FT16 The "Vindiciae Evangelicae" is a work which Dr Owen wrote in reply to Biddle the Socinian, and which will be found in another department of this edition of his works. ED.
FT17 See note, p. 222 of this volume. Telescopes were not invented till the close of the sixteenth century. ED.
FT18 The Discourses that follow were first printed in 1691, eight years after the death of Dr. Owen. This circumstance may explain the absence of the Italics, of which he generally made free use in all his publications. -- Ed.
FT19 Every one out of this way everlastingly damned.
FT20 The life of religion is in the Life.
637
FT21 Popish traditions are false lights, leading from God.
FT22 The authority of the Scripture dependeth not on the authority of the church, as the Papists blaspheme.
FT23 All human inventions unnecessary helps in the worship of God.
FT24 The word thereof is the sole directory for faith, worship, and life.
FT25 This alone persuadeth and inwardly convinceth the heart of the divine verity of the Scripture; other motives, also, there are from without, and unanswerable arguments to prove the truth of them; as, 1. Their antiquity; 2. Preservation from fury; 3. Prophecies in them; 4. The holiness and majesty of their doctrine, agreeable to the nature of God; 5. Miracles; 6. The testimony of the church of all ages; 7. The blood of innumerable martyrs, &c.
FT26 The perfection of God's being is known of us chiefly by removing all imperfections.
FT27 Hence the abominable vanity of idolaters, and of the blasphemous Papists, that picture God.
FT28 Let us prostrate ourselves in holy adoration of that which we cannot comprehend.
FT29 The divers names of God signify one and the same thing, but under diverse notions in repect of our conception.
FT30 Some of these attributes belong so unto God, as that they are in no sort to be ascribed to any else, as infiniteness, eternity, &c. Others are after a sort attributed to some of his creatures, in that he communicateth unto them some of the effects of them in himself, as life, goodness, &c.
FT31 The first of these are motives to humble adoration, fear, selfabhorrency; the other, to faith, hope, love, and confidence, through Jesus Christ.
FT32 Nothing is to be ascribed unto God, nor imagined of him, but what is exactly agreeable to those his glorious properties.
FT33 These last are no less essential unto God than the former; only we thus distinguish them, because these are chiefly seen in his works.
638
FT34 This is that mysterious ark that must not be pried into, nor the least little spoken about it, wherein plain Scripture goeth not before.
FT35 To deny the Deity of any one person, is in effect to deny the whole Godhead; for whosoever hath not the Son, hath not the Father.
FT36 This only doctrine remained undefiled in the Papacy. FT37 We must labour to make out comfort from the proper work of every
person towards us. FT38 The purposes and decrees of God, so far as by him revealed, are
objects of our faith, and full of comfort. FT39 Farther reasons of God's decrees than his own will, not to be inquired
after. FT40 The changes in the Scripture ascribed unto God are only in the
outward dispensations and works, variously tending to one infallible event, by him proposed. FT41 The Arminians' blasphemy, in saying God sometimes fails of his purposes. FT42 The decree of election is the fountain of all spiritual graces, for they are bestowed only on the elect. FT43 In nothing doth natural corruption more exalt itself against God, than in opposing the freedom of his grace in his eternal decrees. FT44 From the execution of these decrees flows that variety and difference we see in the dispensation of the means of grace, God sending the Gospel where he hath a remnant according to election. FT45 The very outward works of God are sufficient to convince men of his eternal power and Godhead, and to leave them inexcusable, if they serve him not. FT46 The glory of God is to be preferred above our own either being or well-being, as the supreme end of them. FT47 The approaching unto God in his service is the chief exaltation of our nature above the beasts that perish. FT48 God never allowed, from the beginning, that the will of the creature should be the measure of his worship and honour.
639
FT49 Though we have all lost our right unto the promise of the fist covenant, yet all not restored by Christ are under the commination and curse thereof.
FT50 To this providence is to be ascribed all the good we do enjoy, and all the afflictions we undergo.
FT51 Fortune, chance, and the like, are names without things, scarce fit to be used among Christians, seeing Providence certainly ruleth all to appointed ends.
FT52 No free-will in man exempted either from the eternal decree or the overruling providence of God.
FT53 Though the dispensations of God's providence towards his people be various, yet every issue and act of it tends to one certain end, their good in his glory.
FT54 Almighty God knows how to bring light out of darkness, good out of evil, the salvation of his elect out of Judas's treachery, the Jews' cruelty, and Pilate's injustice.
FT55 This law of God bindeth us now, not because delivered to the Jews on Mount Horeb, but because written in the hearts of all by the finger of God at the first.
FT56 After the fall, the law ceased to be a rule of justification, and became a rule for sanctification only.
FT57 It is of free grace that God giveth power to yield any obedience, and accepteth of any obedience that is not perfect.
FT58 This is that which commonly is called original sin, which in general denoteth the whole misery and corruption of our nature; as, 1. The guilt of Adam's actual sin to us imputed; 2. Loss of God's glorious image, innocency and holiness; 3. Deriving by propagation a nature (1.) Defiled with the pollution, (2.) Laden with the guilt, (3.) Subdued to the power of sin; 4. A being exposed to all temporal miseries, leading to and procuring death; 5. An alienation from God, with voluntary obedience to Satan and lust; 6. An utter disability to good, or to labour for mercy; 7. Eternal damnation of body and soul in hell.
FT59 All that a natural man hath on this side hell is free mercy.
640
FT60 The end of this is Jesus Christ, to all that fly for refuge to the hope set before them.
FT61 This is that great mystery of godliness that the angels themselves admire; the most transcendent expression of God's infinite love, the laying forth of all the treasure of his wisdom and goodness.
FT62 1. Though our Saviour Christ be one God with his Father, he is not one person with him. 2. Jesus Christ is God and man in one, not a God and a man; God incarnate, not a man deified. 3. The essential properties of either nature remain in his person theirs still, not communicated unto the other; as of the Deity to be eternal, everywhere; of the humanity, to be born and die. 4. Whatever may be said of either nature may be said of his whole person; so God may be said to die, but not the Godhead; the man Christ to be everywhere, but not his humanity; for his one person is all this. 5. The monstrous figment of transubstantiation, or Christ's corporeal presence in the sacrament, fully overthrows our Saviour's human nature, and makes him a mere shadow. 6. All natural properties are double in Christ, as will, &c., still distinct; all personal, as subsistence, single.
FT63 In the exercise of these offices, Christ is also the sole head, husband, and firstborn of the church.
FT64 Papal usurpation upon these offices of Christ manifests the pope to be the Man of Sin.
FT65 Christ's subjects are all born rebels, and are stubborn, until he make them obedient by his Word and Spirit.
FT66 Christ hath not delegated his kingly power of law-making for his church to any here below.
FT67 The end of Christ in exercising his kingly power over his enemies, is the glory of his gospel and the good of his people.
FT68 Against both these the Papists are exceedingly blasphemous; against the one, by making their mass a sacrifice for sins, the other, by making saints mediators of intercession.
FT69 Chris's undergoing punishment for us was, first, typified by the old sacrifices; secondly, foretold in the fist promise; thirdly, made lawful and valid in itself, first, by God's determination, the supreme lawgiver;
641
secondly, his own voluntary undergoing it; thirdly, by a relaxation of the law in regard of the subject punished; fourthly, beneficial to us, because united to us; as, first, our head; secondly, our elder brother; thirdly, our sponsor or surety; fourthly, our husband; fifthly, our God, or Redeemer, &c.
FT70 No change in all these, but what necessarily follows the change of the persons sustaining.
FT71 The death that Christ underwent was eternal in its own nature and tendence, not so to him, because of his holiness, power, and the unity of his person.
FT72 He suffered not as God, but he suffered who was God.
FT73 We are freed from the anger of God, by a perfect rendering to the full value of what he required, from the power of Satan, by absolute conquest on our behalf.
FT74 The new covenant is Christ's legacy, in his last will unto his people, the eternal inheritance of glory being conveyed thereby.
FT75 The death of Christ was satisfactory in respect of the strict justice of God, meritorious in respect of the covenant between him and his Father.
FT76 All these holy truths are directly denied bgy the blasphemous Socinians; and by the Papists, with their merits, masses, penance, and purgatory, by consequent, overthrown.
FT77 To make saints our intercessors, is to renounce Jesus Christ from being a sufficient Saviour.
FT78 Christ differed from all other prophets; first, in his sending, which was immediately from the bosom of his Father; secondly, his assistance, which was the fulness of the Spirit; thirdly, his manner of teaching, with authority.
FT79 To accuse his Word of imperfection, in doctrine or discipline, is to deny him a perfect prophet, or to have borne witness unto all truth.
FT80 The humiliation of Christ shows us what we must here do and suffer, his exaltation, what we may hope for.
FT81 The first of these holds forth his mighty love to us, the other his mighty power in himself.
642
FT82 The only way to heaven is by the cross. FT83 Christ giveth life to all that world for whom he gave his life. FT84 None that he died for shall ever die. FT85 To say that Christ died for every man universally, is to affirm that he
did no more for the elect than the reprobates, for them that are saved than for them that are damned; which is the Arminian blasphemy. FT86 The elect angels belong to this church. FT87 No distance of time or place breaks the unity of this church: heaven and earth, from the beginning of the world unto the end, are comprised in it. FT88 No mention in Scripture of any church in purgatory. FT89 This is the catholic church; though that term be not to be found in the Word in this sense, the thing itself is obvious. FT90 The pope, challenging unto himself the title of the head of the catholic church, is blasphemously rebellious against Jesus Christ. FT91 This is that ark out of which whosoever is shall surely perish. FT92 Of this faith the Holy Spirit is the efficient cause, the Word, the instrumental; the Law indirectly, by discovering our misery; the Gospel immediately, by holding forth a Saviour. FT93 Faith is in the understanding, in respect of its being and subsistence, in the will and heart, in repect of its effectual working. FT94 Our effectual calling is the first effect of our everlasting election. FT95 We have no actual interest in nor right unto Christ, until we are thus called. FT96 They who so boast of the strenght of free-will in the work of our conversion, are themselves and example what it is being given up to so vile an error, destitute of the grace of God. FT97 Legal and evangelical justification differ; first, on the part of the persons to be justified, the one requiring a person legally and perfectly righteous, the other a believing sinner; secondly, on the part of God, who in the one is a severe, righteous judge, in the other, a merciful, reconciled Father; thirdly, in the sentence, which in the one acquitteth,
643
as having done nothing amiss, in the other, as having all amiss pardoned. FT98 Repentance includeth, first, alteration of the mind into a hatred of sin, before loved; secondly, sorrow of the affections for sin committed; thirdly, change of the actions arising from both. FT99 Repentance is either legal, servile, and terrifying, from the spirit of bondage; or evangelical, filial, and comforting, from the spirit of free grace and liberty, which only is available. FT100 Every part of Popish repentance viz., contrition, confession, and satisfaction was performed by Judas. FT101 All faith and profession, without this holiness, is vain and of no effect. FT102 True faith can no more be without true hoiness than true fire without heat. FT103 Merit of works in unprofitable servants, no way able to do their duty, is a Popish miracle. FT104 In Christ are our persons accepted freely, and for him our obedience. FT105 The best duties of unbelievers are but white sins. FT106 By virtue of this union, Christ suffereth in our afflictions; and we fill up in our bodies what remaineth as his. FT107 From Christ, as head of the church, we have spiritual life, sense, and motion, or growth in grace; secondly, as the husband of the church, love and redemption; thirdly, as the foundation thereof, stability and perseverance. FT108 This is that great honour and dignity of believers, which exalts them to a despising all earthly thrones. FT109 Our liberty is our inheritance here below, which we ought to contend for, against all opposers. FT110 Nothing makes men condemn the law as a rule, but hatred of that universal holiness which it doth require. FT111 Rule and authority are as necessary for human society as fire and water for our lives.
644
FT112 This is one of the greatest mysteries of the Roman magic and juggling, that corporeal elements should have a power to forgive sins, and confer spiritual grace.
FT113 Not the want, but the contempt of this sacrement, is damnable. FT114 It is hard to say whether the error of the Papists, requiring baptism of
absolute, indispensable necessity to the salvation of every infant, or that of the Anabaptists, debarring them from it altogether, be the most uncharitable. FT115 Baptism is the sacrament of our new birth, this of our farther growth in Christ. FT116 No part of Christian religion was ever so vilely contaminated and abused by profane wretches, as this pure, holy, plain action and institution of our Saviour: witness the Popish horrid monster of transubstantiation, and their idolatrous mass. FT117 Whatever is more than these, is of our own. FT118 Faith in God's promises, which it doth confirm, union with Christ, whereof it is a seal, and obedience to the right use of the ordinance itself, are required of all receivers. FT119 There is not any one action pertaining to the spiritual nature of this sacrament, not any end put upon it by Christ, as, first, the partaking of his body and blood; secondly, setting forth his death for us; thirdly, declaring of our union with him and his, but requires faith, grace, and holiness, in the receivers. FT120 By virtue of this, we partake in all the good and evil of the people of God throughout the world. FT121 Every corruption doth not presently unchuch a people. FT122 Unholiness of fellow-worshippers defileth not God's ordinances. FT123 Ministers are the bishops of the Lord; lord-bishops came from Rome. FT124 The resurrection of the flesh hereafter is a powerful motive to live after the Spirit here.
THE AGES DIGITAL LIBRARY
JOHN OWEN COLLECTION
THE WORKS OF JOHN OWEN
VOLUME 2
by John Owen
Bo o ks Fo r The Ages
AGES Software · Albany, OR USA Version 1.0 © 2000
2
THE WORKS OF JOHN OWEN
EDITED BY
WILLIAM H. GOOLD
VOLUME 2
This Edition of THE WORKS OF JOHN OWEN first published by Johnstone & Hunter, 1850-53
3
CONTENTS OF VOL. 2.
OF COMMUNION WITH GOD THE FATHER, SON, AND HOLY GHOST,
PREFATORY NOTE BY THE EDITOR
PREFACE
NOTE TO THE READER BY D. BURGESS
Part 1.
Chapter 1. That the saints have communion with God -- <620103>1 John 1:3 considered to
that purpose -- Somewhat of the nature of communion in general.
Chapter 2. That the saints have this communion distinctly with the Father, Son, and
Spirit, <620507>1 John 5:7 opened to this purpose; also, <461204>1 Corinthians 12:4-6, <490218>Ephesians 2:18 -- Father and Son mentioned jointly in this communion; the Father solely, the Son also, and the Holy Ghost singly -- The saints' respective reward in all worship to each person manifested -- Faith in the Father, <430509>John 5:9, 10; and love towards him, <620215>1 John 2:15, <390106>Malachi 1:6 -- So in prayer and praise -- It is so likewise with the Son, <431401>John 14:1 -- Of our communion with the Holy Ghost -- The truth farther confirmed.
Chapter 3. Of the peculiar and distinct communion which the saints have with the Father
-- Observations for the clearing of the whole premised -- Our peculiar communion with the Father is in love -- <620407>1 John 4:7, 8; <471314>2 Corinthians 13:14; <431626>John 16:26, 27; <450505>Romans 5:5; <430316>John 3:16, 14:23; <560304>Titus 3:4, opened to this purpose -- What is required of believers to hold communion with the Father in love -- His love received by faith -- Returns of love to him -- God's love to us and ours to him -- Wherein they agree -- Wherein they differ.
Chapter 4. Inferences on the former doctrine concerning communion with the Father in
love.
Part 2.
Chapter 1. Of the fellowship which the saints have with Jesus Christ the Son of God --
That they have such a fellowship proved, <460109>1 Corinthians 1:9; <660320>Revelation 3:20; <200201>Song of Solomon 2:1-7 opened; also <200901>Proverbs 9:1-5.
Chapter 2. What it is wherein we have peculiar fellowship with the Lord Christ -- This is
in grace -- This proved, <430114>John 1:14,16,17; <471314>2 Corinthians 13:14; <530317>2 Thessalonians 3:17, 18 -- Grace of various acceptations -- Personal grace in Christ proposed to consideration -- The grace of Christ as Mediator intended, <194502>Psalm 45:2 -- <200510>Song of Solomon 5:10, Christ, how white and ruddy -- His fitness to save, from
4
the grace of union -- His fullness to save -- His suitableness to endear -- These considerations improved.
Chapter 3. Of the way and manner whereby the saints hold communion with the Lord
Christ as to personal grace -- The conjugal relation between Christ and the saints, <200216>Song of Solomon 2:16 <235405>Isaiah 54:5, etc.; <200311>Song of Solomon 3:11, opened -- The way of communion in conjugal relation, <280303>Hosea 3:3; <200115>Song of Solomon 1:15 -- On the part of Christ -- On the part of the saints.
Digression 1. Some excellencies of Christ proposed to consideration, to endear our
hearts unto him -- His description, <200501>Song of Solomon 5, opened.
Digression 2. All solid wisdom laid up in Christ -- True wisdom, wherein it consists --
Knowledge of God, in Christ only to be obtained -- What of God may be known by his works -- Some properties of God not discovered but in Christ only; love, mercy -- Others not fully but in him; as vindictive justice, patience, wisdom, all-sufficiency -- No property of God savingly known but in Christ -- What is required to a saving knowledge of the properties of God -- No true knowledge of ourselves but in Christ -- Knowledge of ourselves, wherein it consisteth -- Knowledge of sin, how to be had in Christ; also of righteousness and of judgment -- The wisdom of walking with God hid in Christ -- What is required thereunto -- Other pretenders to the title of wisdom examined and rejected -- Christ alone exalted
Chapter 4. Of communion with Christ in a conjugal relation in respect of consequential
affections -- His delight in his saints first insisted on, <236205>Isaiah 62:5; <200311>Song of Solomon 3:11 <200821>Proverbs 8:21 -- Instance of Christ's delight in believers -- He reveals his whole heart to them, <431514>John 15:14, 16; himself, 1 <431421>John 14:21; his kingdom; enables them to communicate their mind to him, giving them assistance, a way, boldness, <450826>Romans 8:26, 27 -- The saints delight in Christ; this manifested <200207>Song of Solomon 2:7; 8:6 -- <200301>Song of Solomon 3:1-5, opened -- Their delight in his servants and ordinances of worship for his sake.
Chapter 5. Other consequential affections: -- 1. On the part of Christ -- He values his
saints -- Evidences of that valuation: -- (1.) His incarnation; (2.) Exinanition, <470809>2 Corinthians 8:9; <501706>Philippians 2:6, 7; (3.) Obedience as a servant; (4.) In his death. His valuation of them in comparison of others. 2. Believers' estimation of Christ: -- (1.) They value him above all other things and persons; (2.) Above their own lives; (3.) All spiritual excellencies. The sum of all on the part of Christ -- The sum on the part of believers. The third conjugal affection -- On the part of Christ, pity or compassion -- Wherein manifested -- Suffering and supply, fruits of compassion -- Several ways whereby Christ relieves the saints under temptations -- His compassion in their afflictions. Chastity, the third conjugal affection in the saints. The fourth -- On the part of Christ, bounty; on the part of the saints, duty.
Chapter 6. Of communion with Christ in purchased grace -- Purchased grace
considered in respect of its rise and fountain -- The first rise of it, in the obedience of Christ -- Obedience properly ascribed to Christ -- Two ways considered: what it was, and wherein it did consist -- Of his obedience to the law in general -- Of the law of the Mediator -- His habitual righteousness, how necessary; as also his obedience to the law of the Mediator -- Of his actual obedience or active righteousness -- All Christ's obedience performed as he was Mediator -- His active obedience for us -- This proved at large, <480404>Galatians 4:4, 5; <450519>Romans 5:19; <500310>Philippians 3:10; <380303>Zechariah 3:3-5 -- One objection removed -- Considerations of Christ's active righteousness closed -- Of the death of Christ, and its influence into our acceptation with God -- A price; redemption, what it is -- A sacrifice; atonement made thereby -- A punishment;
5
satisfaction thereby -- The intercession of Christ; with its influence into our acceptation with God.
Chapter 7. The nature of purchased grace; referred to three heads: -- 1. Of our
acceptation with God; two parts of it. 2. Of the grace of sanctification; the several parts of it.
Chapter 8. How the saints hold communion with Christ as to their acceptation with God
-- What is required on the part of Christ hereunto; in his intention; in the declaration thereof -- The sum of our acceptation with God, wherein it consists -- What is required on the part of believers to this communion, and how they hold it, with Christ -- Some objections proposed to consideration, why the elect are not accepted immediately on the undertaking and the death of Christ -- In what sense they are so -- Christ a common or public person -- How he came to be so -- The way of our acceptation with God on that account -- The second objection -- The necessity of our obedience stated, <490208>Ephesians 2:8-10 -- The grounds, causes, and ends of it manifested -- Its proper place in the new covenant -- How the saints, in particular, hold communion with Christ in this purchased grace -- They approve of this righteousness; the grounds thereof -- Reject their own; the grounds thereof -- The commutation of sin and righteousness between Christ and believers; some objections answered.
Chapter 9. Of communion with Christ in holiness -- The several acts ascribed unto the
Lord Christ herein: 1. His intercession; 2. Sending of the Spirit; 3. Bestows habitual grace -- What that is, and wherein it consists -- This purchased by Christ; bestowed by him -- Of actual grace -- How the saints hold communion with Christ in these things; manifested in sundry particulars.
Chapter 10. Of communion with Christ in privileges -- Of adoption; the nature of it, the
consequences of it -- Peculiar privileges attending it; liberty, title, boldness, affliction -- Communion with Christ hereby.
Part 3.
Chapter 1. -- The foundation of our communion with the Holy ghost (<431601>John 16:1-7)
opened at large -- -- Para>klhtov, a Comforter; who he is -- The Holy Ghost; his own will in his coming to us; sent also by Christ -- The Spirit sent as a sanctifier and as a comforter -- The adjuncts of his mission considered -- The foundation of his mission, <431526>John 15:26 -- His procession from the Father twofold; as to personality, or to office -- Things considerable in his procession as to office the manner of his collation -- He is given freely; sent authoritatively -- The sin against the Holy ghost, whence unpardonable -- How we ask the Spirit of the Father -- To grieve the Spirit, what -- Poured out -- How the Holy Ghost is received; by faith -- Faith's acting in receiving the Holy Ghost -- His abode with us, how declared -- How we may lose our comfort whilst the Comforter abides with us.
Chapter 2. Of the acting of the Holy Ghost in us, being bestowed on us -- He worketh
effectually, distributeth, giveth.
Chapter 3. Of the things wherein we have communion with the Holy Ghost -- He brings
to remembrance the things spoken by Christ, <431426>John 14:26 -- The manner how he does it -- The Spirit glorifies Christ in the hearts of believers, <431614>John 16:14, sheds abroad the love of God in them -- The witness of the Spirit, what it is, Romans 8:l6 -- The sealing of the Spirit, <490113>Ephesians 1:13 -- The Spirit, how an earnest; on the part of God, on the part of the saints -- Difference between the earnest of the Spirit and tasting
6 of the powers of the world to come -- Unction by the Spirit, <231102>Isaiah 11:2, 3 -- The various teachings of the Holy Ghost -- How the Spirit of adoption and of supplication.
Chapter 4. The general consequences in the hearts of believers of the effects of the Holy
Ghost before mentioned -- Consolation; its adjuncts, peace, joy -- How it is wrought immediately.
Chapter 5. Some observations and inferences from discourses foregoing concerning the
Spirit -- The contempt of the whole administration of the Spirit by some -- The vain pretense of the Spirit by others -- The false spirit discovered.
Chapter 6. Of particular communion with the Holy Ghost -- Of preparation thereunto --
Valuation of the benefits we receive by him -- What it is he comforts, us, in and against; wherewith; how.
Chapter 7. The general ways of the saints' acting in communion with the Holy Ghost. Chapter 8. Particular directions for communion with the Holy Ghost.
A VINDICATION OF SOME PASSAGES IN A DISCOURSE CONCERNING COMMUNION WITH GOD.
PREFATORY NOTE BY THE EDITOR
A VINDICATION OF SOME PASSAGES, ETC.
A BRIEF DECLARATION AND VINDICATION OF THE DOCTRINE OF THE TRINITY.
PREFATORY NOTE BY THE EDITOR
TO THE READER
PREFACE
THE DOCTRINE OF THE HOLY TRINITY EXPLAINED AND VINDICATED
OF THE PERSON OF CHRIST
OF THE SATISFACTION OF CHRIST
APPENDIX
7
PREFACE.
CHRISTIAN READER,
IT is now six years past since I was brought under an engagement of promise for the publishing of some meditations on the subject which thou wilt find handled in the ensuing treatise. The reasons of this delay, being not of public concernment, I shall not need to mention. Those who have been in expectation of this duty from me, have, for the most part, been so far acquainted with my condition and employments, as to be able to satisfy themselves as to the deferring of their desires. That which I have to add at present is only this: -- having had many opportunities, since the time I first delivered any thing in public on this subject (which was the means of bringing me under the engagements mentioned), to re-assume the consideration of what I had first fixed on, I have been enabled to give it that improvement, and to make those additions to the main of the design and matter treated on, that my first debt is come at length to be only the occasion of what is now tendered to the saints of God. I shall speak nothing of the subject here handled; it may, I hope, speak for itself, in that spiritual savor and relish which it will yield to them whose hearts are not so filled with other things as to render the sweet things of the gospel bitter to them. The design of the whole treatise thou wilt find, Christian reader, in the first chapters of the first part; and I shall not detain thee here with the perusal of any thing which in its proper place will offer itself unto thee: know only, that the whole of it hath been recommended to the grace of God in many supplications, for its usefulness unto them that are interested in the good things mentioned therein.
J. O. OXON. CH. CH. COLL., July 10, 1657.
8
TO THE READER.
ALPHONSUS, king of Spain, is said to have found food and physic in reading Livy; and Ferdinand, king of Sicily, in reading Quintus Curtius: but thou hast here nobler entertainments, vastly richer dainties, incomparably more sovereign medicines; -- I had almost said, the very highest of angel's food is here set before thee; and, as Pliny speaks, "permista deliciis auxilia," -- things that minister unto grace and comfort, to holy life and liveliness.
Such is this treatise, -- this, which is the only one extant upon its great and necessary subject, -- this, whose praise hath been long in the churches, and hath gone enameled with the honorable reproaches of more than one English Bolsec, -- this, whose great author, like the sun, is well known to the world, by eminence of heavenly light and labors, -- this, which, as his many other works, can be no other than manna unto sound Christians, though no better than stone and serpent to Socinians and their fellow-commoners.
Importunity hath drawn me to say thus much more than I could think needful to be said concerning any work of Dr Owen's; -- needful in our day itself, a day wherein "pauci sacras Scripturas, plures nomina rerum, plurimi nomina magistrorum sequuntur;" -- "few do cleave to the holy Scriptures; many do rest in scholastic, senseless sounds; and most men do hang their faith upon their rabbi's sleeves."
This only I add: -- of the swarms every day rising, there are few books but do want their readers; yet, if I understand aright, there are not many readers but do want this book.
In which censure I think I am no tyrant, which the philosopher names the worst of wild beasts; and I am sure I am no flatterer, which he calls, as justly, the worst of tame beasts, -- Kai< tau~ta men< dh< taut~ a.
Let the simple souls (the "paucissimae lectionis mancipia") who take the doctrine of distinct communion with the Divine Persons to be a newfangled one and uncouth, observe the words of the Reverend Mr Samuel Clarke (the annotator on the Bible), in his sermon on 1<620107> John 1:7: "It is to be noted, that there is a distinct fellowship with each of the persons of
9
the blessed Trinity." Let them attend what is said by Mr. Lewis Stuckley, in his preface to Mr Polwheil's book of Quenching the Spirit: "It is a most glorious truth, though considered but by few, that believers have, or may have, distinct communion with the three persons, Father, Son, and Spirit. This is attested by the finger of God, and solemnly owned by the first and best age of Christianity." To name no more, let them read heedfully but the second chapter of this treatise, and it is hoped that then they shall no longer "contra antidotum insanire," -- no longer rage against God's holy medicinal truth, as St Austin saith he did while he was a Manichee; testifying, in so many words, [that] his error was his very god.
Reader, I am Thy servant in Christ Jesus, DANIEL BURGESS.F1
10
OF
COMMUNION
WITH
GOD THE FATHER, SON, AND HOLY GHOST,
EACH PERSON DISTINCTLY,
IN LOVE, GRACE, AND CONSOLATION;
OR,
THE SAINTS' FELLOWSHIP WITH THE FATHER, SON, AND HOLY GHOST UNFOLDED.
"God is love." -- 1<620408> John 4:8. "Tell me, O thou whom my soul loveth, where they feedest.' -- Song of Solomon l:7. "Make haste, my beloved." -- <220814>Song of Solomon 8:14. "Grieve not this Holy Spirit of God, whereby ye sealed unto the day of redemption." -- <490430>Ephesians 4:30. "Now there are diversities of gifts, but the same Spirit. And there are differences of administration, but the same Lord. And there are diversities of operations, but it is the same God." -- 1<461204> Corinthians 12:4-6.
11
PREFATORY NOTE.
THE reader may be referred to the Life of Dr Owen (vol. 1 p. 72) for a general criticism on the merits of the following treatise. It was published in 1657, shortly after he had ceased to be Vice-Chancellor in the University of Oxford. From the brief preface affixed to it, it appears that, for a period of more than six years, he had been under some engagement to publish the substance of the work. It has been inferred, accordingly, that it is the substance of some discourses which he had preached in Oxford; but, as he became Vice-Chancellor only in September 1652, there is more probability in the supposition that they are the discourses which refreshed and cheered his attached congregation at Coggeshall.
There are two peculiarities which deserve attention in the treatise. The oversight of one of them has created some misconception of the author's design, and led some to fancy that he was wandering from it, in various passages which are in strict harmony with his main and original purpose in the work. The term "Communion," as used by Owen, is used in a wider sense than is consistent with that which is now generally attached to it in religious phraseology. It denotes not merely the interchange of feeling between God in his gracious character and a soul in a gracious state, but the gracious relationship upon which this holy interchange is based. On the part of Christ, for example, all his work and its results are described, from the atonement till it takes effect in the actual justification of the sinner.
The grand peculiarity distinguishing the treatise is the fullness of illustration with which he dilates on the communion enjoyed by believers with each person of the Godhead respectively. Fully to comprehend his views on this point, it is needful to bear in mind the meaning under which the word Communion is employed by Owen.
ANALYSIS.
Part I. -- The fact of communion with God is asserted, CHAP. I Passages in Scripture are quoted to show that special mention is made of communion with all the persons of the Trinity, II. Communion with the FATHER is described, III. and practical inferences deduced from it, IV.
12
Part II. -- The reality of communion with CHRIST is proved, CHAP. I.; and the nature of it is subsequently considered, II. It is shown to consist in grace; and then the grace of Christ is exhibited under three divisions: -- his personal grace, III. -- VI.; and under this branch are two long digressions, designed to unfold the glory and loveliness of Christ; -- purchased grace, VII. -- X.; in which the mediatorial work of Christ is fully considered, in reference to our acceptance with God, VII., VIII.; sanctification, IX.; and the privileges of the covenant, X.; and grace as communicated by -- the Spirit, and conspicuous in the fruits of personal holiness. This last division is illustrated under sanctification, as contained under the head of purchased grace.
Part III. -- Communion with the HOLY GHOST is expounded in the eight following chapters; -- the foundation of it, CHAP. I; his gracious and effectual influence in believers, II.; the elements in which it consists, III.; the effects in the hearts of believers, IV.; and general iuferences and particular directions for communion with the Spirit, V.-VIII.
The arrangement of the treatise may seem involved and complicated, and the endless divisions and subdivisions may distract rather than assist the attention of the reader. The warm glow of sanctified emotion, however, and occasionally thoughts of singular power and originality, which are found throughout the treatise, sustain the interest, and more than reward perusal. Few passages in any theological writer are more thrilling than the reference to the spotless humanity of Christ, in terms full of sanctified genius, on page 64.
An account of the strange controversy to which this treatise gave rise, many years after its publication, will be found on page 276 -- ED.
13
PART 1.
CHAPTER 1.
That the saints have communion with God -- 1<620103> John 1:3 considered to that purpose -- Somewhat of the nature of communion in general.
IN the First Epistle of John, chap. 1, verse 3, the apostle assures them to whom he wrote that the fellowship of believers "is with the Father, and with his Son Jesus Christ:" f2 and this he doth with such an unusual kind of expression as bears the force of an asseveration; whence we have rendered it, "Truly our fellowship is with the Father, and with his Son Jesus Christ."
The outward appearance and condition of the saints in those days being very mean and contemptible, -- their leaders being accounted as the filth of this world, and as the offscouring of all things, f3 -- the inviting others unto fellowship with them, and a participation of the precious things which they did enjoy, seems to be exposed to many contrary reasonings and objections: "What benefit is there in communion with them? Is it any thing else but to be sharers in troubles, reproaches, scorns, and all manner of evils?" To prevent or remove these and the like exceptions, the apostle gives them to whom he wrote to know (and that with some earnestness of expression), that notwithstanding all the disadvantages their fellowship lay under, unto a carnal view, yet in truth it was, and would be found to be (in reference to some with whom they held it), very honorable, glorious, and desirable. For "truly," saith he, "our fellowship is with the Father, and with his Son Jesus Christ."
This being so earnestly and directly asserted by the apostle, we may boldly follow him with our affirmation, -- namely, "That the saints of God have communion with him." And a holy and spiritual communion it is, as shall be declared. How this is spoken distinctly in reference to the Father and the Son, must afterward be fully opened and carried on.
14
By nature, since the entrance of sin, no man hath any communion with God. He is light, ( 1<620105> John 1:5; 2<470614> Corinthians 6:14; <490508>Ephesians 5:8; <430521>John 5:21; <402232>Matthew 22:32; <490201>Ephesians 2:1; 1<620408> John 4:8; <450807>Romans 8:7.) we darkness; and what communion hath light with darkness? He is life, we are dead, -- he is love, and we are enmity; and what agreement can there be between us? Men in such a condition have neither Christ, f4 nor hope, nor God in the world, <490212>Ephesians 2:12; "being alienated from the life of God through the ignorance that is in them," chapter <490418>4:18. Now, two cannot walk together, unless they be agreed, <300303>Amos 3:3. Whilst there is this distance between God and man, there is no walking together for them in any fellowship or communion. Our first interest in God was so lost by sin, (<210729>Ecclesiastes 7:29; <241323>Jeremiah 13:23; <440412>Acts 4:12; <233314>Isaiah 33:14.) as that there was left unto us (in ourselves) no possibility of a recovery. As we had deprived ourselves of all power for a returnal, so God had not revealed any way of access unto himself; or that he could, under any consideration, be approached unto by sinners in peace. Not any work that God had made, not any attribute that he had revealed, could give the least light into such a dispensation.
The manifestation of grace and pardoning mercy, which is the only door of entrance into any such communion, is not committed unto any but unto him alone f5 in whom it is, by whom that grace and mercy was purchased, through whom it is dispensed, who reveals it from the bosom of the Father. Hence this communion and fellowship with God is not in express terms mentioned in the Old Testament. The thing itself is found there; but the clear light of it, and the boldness of faith in it, is discovered in the gospel, and by the Spirit administered therein. By that Spirit we have this liberty, 2<470317> Corinthians 3:17,18. Abraham was the friend of God, <234108>Isaiah 41:8; David, a man after his own heart; Enoch walked with him, <010522>Genesis 5:22; -- all enjoying this communion and fellowship for the substance of it. But the way into the holiest was not yet made manifest whilst the first tabernacle was standing, <580908>Hebrews 9:8. Though they had communion with God, yet they had not parrj hJ si>an, -- a boldness and confidence in that communion. This follows the entrance of our High Priest into the most holy place, <580416>Hebrews 4:16, 10:19. The veil also was upon them, that they had not ejleuqeri>an freedom and liberty in their access to God, 2<470315> Corinthians 3:15,16, etc. But now in Christ we have f6 boldness and
15
access with confidence to God, <490312>Ephesians 3:12. This boldness and access with confidence the saints of old were not acquainted with. By Jesus Christ alone, then, on all considerations as to being and full manifestation, is this distance taken away. He hath consecrated for us a new and living way (the old being quite shut up), "through the veil, that is to say, his flesh," <581020>Hebrews 10:20; and "through him we have access by one Spirit unto the Father," <490218>Ephesians 2:18. "Ye who sometimes were far off, are made nigh by the blood of Christ, for he is our peace," etc., verses 13,14. Of this foundation of all our communion with God, more afterward, and at large. Upon this new bottom and foundation, by this new and living way, are sinners admitted unto communion with God, and have fellowship with him. And truly, for sinners to have fellowship with God, the infinitely holy God, is an astonishing dispensation. f7 To speak a little of it in general: -- Communion relates to things and persons. A joint participation in any thing whatever, good or evil, f8 duty or enjoyment, nature or actions, gives this denomination to them so partaking of it. A common interest in the same nature gives all men a fellowship or communion therein. Of the elect it is said, Ta< paidia> kekoinwn> hke sarkov< kai< aim[ atov, <580214>Hebrews 2:14, "Those children partook of" (or had fellowship in, with the rest of the world) "flesh and blood," -- the same common nature with the rest of mankind; and, therefore, Christ also came into the same fellowship: Kai< aujto v uetes> ce tw~n autj wn~ , There is also a communion as to state and condition, whether it be good or evil; and this, either in things internal and spiritual, -- such as is the communion of saints among themselves; or in respect of outward things. So was it with Christ and the two thieves, as to one condition, and to one of them in respect of another. They were enj tw~| kri>mati, -- under the same sentence to the cross, <422340>Luke 23:40, "ejusdem doloris socii.' They had communion as to that evil condition whereunto they were adjudged; and one of them requested (which he also obtained) a participation in that blessed condition whereupon our Savior was immediately to enter. There is also a communion or fellowship in actions, whether good or evil. In good, is that communion and fellowship in the gospel, or in the performance and celebration of that worship of God which in the gospel is instituted; which the saints do enjoy, <500105>Philippians 1:5; which, as to the general kind of it, David so rejoices in, <194204>Psalm 42:4. In evil, was that wherein Simeon and Levi were brethren, <014905>Genesis 49:5.
16
They had communion in that cruel act of revenge and murder. Our communion with God is not comprised in any one of these kinds; of some of them it is exclusive. It cannot be natural; it must be voluntary and by consent. It cannot be of state and conditions; but in actions. It cannot be in the same actions upon a third party; but in a return from one to another. The infinite disparity that is between God and man, made the great philosopher conclude that there could be no friendship between them. f9 Some distance in the persons holding friendship he could allow, nor could exactly determine the bounds and extent thereof; but that between God and man, in his apprehension, left no place for it. Another says, indeed, that there is "communitas homini cum Deo," -- a certain fellowship between God and man; but the general intercourse of providence is all he apprehended. Some arose to higher expressions; but they understood nothing whereof they spake. This knowledge is hid in Christ; as will afterward be made to appear. It is too wonderful for nature, as sinful and corrupted. Terror and apprehensions of death at the presence of God is all that it guides unto. But we have, as was said, a new foundation, and a new discovery of this privilege.
Now, communion is the mutual communication of such good things as wherein the persons holding that communion are delighted, bottomed upon some union between them. So it was with Jonathan and David; their souls clave to one another ( 1<092017> Samuel 20:17) in love. f10 There was the union of love between them; and then they really communicated all issues of love mutually. f11 In spiritual things this is more eminent: those who enjoy this communion have the most excellent union for the foundation of it; and the issues of that union, which they mutually communicate, are the most precious and eminent.
Of the union which is the foundation of all that communion we have with God I have spoken largely elsewhere, and have nothing farther to add thereunto.
Our communion, then, with God consisteth in his communication of himself unto us, with our returnal unto him of that which he requireth and accepteth, flowing from that union f12 which in Jesus Christ we have with him. And it is twofold: --
17
1. Perfect and complete, in the full fruition of his glory and total giving up of ourselves to him, resting in him as our utmost end; which we shall enjoy when we see him as he is; -- and,
2. Initial and incomplete, in the first-fruits and dawnings of that perfection which we have here in grace; which only I shall handle.
It is, then, I say, of that mutual communication f13 in giving and receiving, after a most holy and spiritual manner, which is between God and the saints while they walk together in a covenant of peace, ratified in the blood of Jesus, whereof we are to treat. And this we shall do, if God permit; in the meantime praying the God and Father of our Lord and Savior Jesus Christ, who hath, of the riches of his grace, recovered us from a state of enmity into a condition of communion and fellowship with himself, that both he that writes, and they that read the words of his mercy, may have such a taste of his sweetness and excellencies therein, as to be stirred up to a farther longing after the fullness of his salvation, and the eternal fruition of him in glory.
18
CHAPTER 2.
That the saints have this communion distinctly with the Father, Son, and Spirit -- 1<620507> John 5:7 opened to this purpose; also, 1<461204> Corinthians 12:4-6, <490218>Ephesians 2:18 -- Father and Son mentioned jointly in this communion; the Father solely, the Son also, and the Holy Ghost singly -- The saints' respective regard in all worship to each person manifested -- Faith in the Father, <430509>John 5:9,10; and love towards him: 1<620215> John 2:15, <390106>Malachi 1:6 -- So in prayer and praise -- It is so likewise with the Son, <431401>John 14:1 -- Of our communion with the Holy Ghost -- The truth farther confirmed.
THAT the saints have communion with God, and what communion in general is, was declared in the first chapter. The manner how this communion is carried on, and the matter wherein it doth consist, comes next under consideration. For the first, in respect of the distinct persons of the Godhead with whom they have this fellowship, it is either distinct and peculiar, or else obtained and exercised jointly and in common. That the saints have distinct communion with the Father, and the Son, and the Holy Spirit (that is, distinctly with the Father, and distinctly with the Son, and distinctly with the Holy Spirit), and in what the peculiar appropriation of this distinct communion unto the several persons doth consist, must, in the first place, be made manifest. f14
1<620507> John 5:7, the apostle tells us,
"There are three that bear record in heaven, the Father, the Word, and the Holy Ghost."
In heaven they are, and bear witness to us. And what is it that they bear witness unto? Unto the sonship of Christ, and the salvation of believers in his blood. Of the carrying on of that, both by blood and water, justification and sanctification, is he there treating. Now, how do they bear witness hereunto? even as three, as three distinct witnesses. When God witnesseth concerning our salvation, surely it is incumbent on us to receive his testimony. And as he beareth witness, so are we to receive it. Now this is
19
done distinctly. The Father beareth witness, the Son beareth witness, and the Holy Spirit beareth witness; for they are three distinct witnesses. So, then, are we to receive their several testimonies: and in doing so we have communion with them severally; for in this giving and receiving of testimony consists no small part of our fellowship with God. Wherein their distinct witnessing consists will be afterward declared.
1<461204> Corinthians 12:4-6, the apostle, speaking of the distribution of gifts and graces unto the saints, ascribes them distinctly, in respect of the fountain of their communication, unto the distinct persons. "There are diversities of gifts, but the same SPIRIT," f15 -- "that one and the selfsame Spirit;" that is, the Holy Ghost, verse 11. "And there are differences of administrations, but the same Lord," the same Lord Jesus, verse 5. "And there are diversities of operations, but it is the same God," etc., even the Father, <490406>Ephesians 4:6. So graces and gifts are bestowed, and so are they received.
And not only in the emanation of grace from God, and the illapses of the Spirit on us, but also in all our approaches unto God, is the same distinction observed. f16 "For through Christ we have access by one Spirit unto the Father," <490218>Ephesians 2:18. Our access unto God (wherein we have communion with him) is dia< Cristou~, "through Christ," enj Pneu>mati, "in the Spirit," and pro a, "unto the Father;" -- the persons being here considered as engaged distinctly unto the accomplishment of the counsel of the will of God revealed in the gospel.
Sometimes, indeed, there is express mention made only of the Father and the Son, 1<620103> John 1:3, "Our fellowship is with the Father, and with his Son Jesus Christ." The particle "and" is both distinguishing and uniting. Also <431423>John 14:23, "If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him." It is in this communion wherein Father and Son do make their abode with the soul.
Sometimes the Son only is spoken of, as to this purpose. 1<460109> Corinthians 1:9,
"God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord."
And, <660320>Revelation 3:20,
20
"If any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me;"
-- of which place afterward.
Sometimes the Spirit alone is mentioned. 2<471314> Corinthians 13:14,
"The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost be with you all."
This distinct communion, then, of the saints with the Father, Son, and Spirit, is very plain in the Scripture; but yet it may admit of farther demonstration Only this caution I must lay in beforehand: -- whatever is affirmed in the pursuit of this truth, it is done with relation to the explanation ensuing, in the beginning of the next chapter.
The way and means, then, on the part of the saints, whereby in Christ they enjoy communion with God, are all the spiritual and holy actings f17 and outgoings of their souls in those graces, and by those ways, wherein both the moral and instituted worship of God doth consist. Faith, love, trust, joy, etc., are the natural or moral worship of God, whereby those in whom they are have communion with him. Now, these are either immediately acted on God, and not tied to any ways or means outwardly manifesting themselves; or else they are farther drawn forth, in solemn prayer and praises, according unto that way which he hath appointed. That the Scripture doth distinctly assign all these unto the Father, Son, and Spirit, -- manifesting that the saints do, in all of them, both as they are purely and nakedly moral, and as farther clothed with instituted worship, respect each person respectively, -- is that which, to give light to the assertion in hand, I shall farther declare by particular instances: --
1. For the FATHER. Faith, love, obedience, etc., are peculiarly and distinctly yielded by the saints unto him; and he is peculiarly manifested in those ways as acting peculiarly towards them: which should draw them forth and stir them up thereunto. He gives testimony unto, and beareth witness of, his Son, 1<620509> John 5:9, "This is the witness of God which he hath testified of his Son." In his bearing witness he is an object of belief. When he gives testimony (which he doth as the Father, because he doth it
21
of the Son) he is to be received in it by faith. And this is affirmed, verse 10, "He that believeth on the Son of God, hath the witness in himself." To believe on the Son of God in this place, is to receive the Lord Christ as the Son, the Son given unto us, (<230906>Isaiah 9:6; 1<460130> Corinthians 1:30; <400516>Matthew 5:16,45, <400601>6:1,4,6,8, <400721>7:21, <401250>12:50; <422449>Luke 24:49; <430423>John 4:23, <430645>6:45, <431226>12:26, <431406>14:6,21,23, <431501>15:1, <431625>16:25,27, <432017>20:17; <480101>Galatians 1:1,3; <490218>Ephesians 2:18, 5:20; 1<520101> Thessalonians 1:1; <590117>James 1:17; 1<600117> Peter 1:17; 1<620213> John 2:13, etc.) for all the ends of the Father's love, upon the credit of the Father's testimony; and, therefore, therein is faith immediately acted on the Father. So it follows in the next words, "He that believeth not God" (that is, the Father, who bears witness to the Son) "hath made him a liar." "Ye believe in God," saith our Savior, <431401>John 14:1; that is, the Father as such, for he adds, "Believe also in me;" or, "Believe you in God; believe also in me." God, as the prima Veritas, upon whose authority is founded, and whereunto all divine faith is ultimately resolved, is not to be considered uJpostatikw~v, as peculiarly expressive of any person, but oujsiwdw~v, comprehending the whole Deity; which undividedly is the prime object thereof. But in this particular it is the testimony and authority of the Father (as such) therein, of which we speak, and whereupon faith is distinctly fixed on him; -- which, if it were not so, the Son could not add, "Believe also in me."
The like also is said of love. 1<620215> John 2:15, "If any man love the world, the love of the Father is not in him;" that is, the love which we bear to him, not that which we receive from him. The Father is here placed as the object of our love, in opposition to the world, which takes up our affections hJ agj ap> h tou~ Patrov> . The Father denotes the matter and object, not the efficient cause, of the love inquired after. And this love of him as a Father is that which he calls his "honor," <390106>Malachi 1:6.
Farther: these graces as acted in prayer and praises, and as clothed with instituted worship, are peculiarly directed unto him. "Ye call on the Father," 1<600117> Peter 1:17, <490314>Ephesians 3:14,15,
"For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named."
Bowing the knee compriseth the whole worship of God, both that which is moral, in the universal obedience he requireth, and those peculiar ways of
22
carrying it on which are by him appointed, <234523>Isaiah 45:23, "Unto me," saith the Lord, "every knee shall bow, every tongue shall swear." Which, verses 24,25, he declareth to consist in their acknowledging of him for righteousness and strength. Yea, it seems sometimes to comprehend the orderly subjection of the whole creation unto his sovereignty. (<451410>Romans 14:10,11; <502910>Philippians 2:10.) In this place of the apostle it hath a far more restrained acceptation, and is but a figurative expression of prayer, taken from the most expressive bodily posture to be used in that duty. This he farther manifests, <490316>Ephesians 3:16,17, declaring at large what his aim was, and whereabouts his thoughts were exercised, in that bowing of his knees. The workings, then, of the Spirit of grace in that duty are distinctly directed to the Father as such, as the fountain of the Deity, and of all good things in Christ, -- as the "Father of our Lord Jesus Christ." And therefore the same apostle doth, in another place, expressly conjoin, and yet as expressly distinguish,, the Father and the Son in directing his supplications, 1<520311> Thessalonians 3:11,
"God himself even our Father, and our Lord Jesus Christ, direct our way unto you."
The like precedent, also, have you of thanksgiving, <490103>Ephesians 1:3,4, "Blessed be the God and Father of our Lord Jesus Christ," etc. I shall not add those very many places wherein the several particulars (<241010>Jeremiah 10:10, 17:5,6; <480408>Galatians 4:8.) that do concur unto that whole divine worship (not to be communicated unto any, by nature not God, without idolatry) wherein the saints do hold communion with God, are distinctly directed to the person of the Father.
2. It is so also in reference unto the SON. <431401>John 14:1, "Ye believe in God," saith Christ, "believe also in me;" -- " Believe also, act faith distinctly on me; faith divine, supernatural, -- that faith whereby you believe in God, that is, the Father." There is a believing of Christ, -- namely, that he is the Son of God, the Savior of the world. That is that whose neglect our Savior so threatened unto the Pharisees, <430824>John 8:24, "If ye believe not that I am he, ye shall die in your sins." In this sense faith is not immediately fixed on the Son, being only an owning of him (that is, the Christ to be the Son), by closing with the testimony of the Father conceiving him. But there is also a believing on him, called "Believing on
23
the name of the Son of God," 1<620513> John 5:13; so also <430936>John 9:36; -- yea, the distinct affixing of faith, affiance, and confidence on the Lord Jesus Christ the Son of God, as the Son of God, is most frequently pressed. <430316>John 3:16, "God" (that is, the Father) "so loved the world, ..... that whosoever beheveth in him" (that is, the Son) "should not perish." The Son, who is given of the Father, is believed on. "He that believeth on him is not condemned," verse 18. "He that believeth on the Son hath everlasting life," verse 36. "This is the work of God, that ye believe on him whom he hath sent," <430629>John 6:29,40; 1<620510> John 5:10. The foundation of the whole is laid, <430523>John 5:23,
"That all men should honor the Son, even as they honor the Father. He that honoreth not the Son honoureth not the Father which hath sent him."
But of this honor and worship of the Son I have treated at large elsewhere; f18 and shall not in general insist upon it again. For love, I shall only add that solemn apostolical benediction, <490624>Ephesians 6:24, "Grace be with all them that love our Lord Jesus Christ in sincerity," -- that is, with divine love, the love of religious worship; which is the only incorrupt love of the Lord Jesus.
Farther: that faith, hope, and love, acting themselves in all manner of obedience and appointed worship, are peculiarly due from the saints, (<190207>Psalm 2:7,12; <270325>Daniel 3:25; <400317>Matthew 3:17, 17:5, 22:4,5; <430336>John 3:36, <430519>5:19-26, <430336>3:36; 1<460109> Corinthians 1:9; <480116>Galatians 1:16, 4:6; 1<620222> John 2:22-24, <620510>5:10-13; <580106>Hebrews 1:6; <502910>Philippians 2:10; <430523>John 5:23.) and distinctly directed unto the Son, is abundantly manifest from that solemn doxology, <660105>Revelation 1:5,6,
"Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen."
Which yet is set forth with more glory, chapter <660508>5:8,
"The four living creatures, and the four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odors, which are the prayers of saints:"
24
and verses 13,14, "Every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever." The Father and the Son (he that sits upon the throne, and the Lamb) are held out jointly, yet distinctly, as the adequate object of all divine worship and honor, for ever and ever. And therefore Stephen, in his solemn dying invocation, fixeth his faith and hope distinctly on him, <440759>Acts 7:59,60, "Lord Jesus, receive my spirit;" and, "Lord, lay not this sin to their charge;" -- for he knew that the Son of man had power to forgive sins also. And this worship of the Lord Jesus, the apostle makes the discriminating character of the saints, 1<460102> Corinthians 1:2, "With all," saith he, "that in every place call upon the name of Jesus Christ our Lord, both theirs and ours;" that is, with all the saints of God. And invocation generally comprises the whole worship of God. (<235607>Isaiah 56:7; <451012>Romans 10:12-14.) This, then, is the due of our Mediator, though as God, as the Son, -- not as Mediator.
3. Thus also is it in reference unto the HOLY SPIRIT of grace. The closing of the great sin of unbelief (<440751>Acts 7:51.) is still described as an opposition unto, and a resisting of that Holy Spirit. And you have distinct mention of the love of the Splint, <451530>Romans 15:30. The apostle also peculiarly directs his supplication to him in that solemn benediction, 2<471314> Corinthians 13:14,
"The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all."
And such benedictions are originally supplications. He is likewise entitled unto all instituted worship, from the appointment of the administration of baptism in his name, <402819>Matthew 28:19. Of which things more afterward.
Now, of the things which have been delivered this is the sum: -- there is no grace whereby our souls go forth unto God, no act of divine worship yielded unto him, no duty or obedience performed, but they are distinctly directed unto Father, Son, and Spirit. Now, by these and such like ways as these, do we hold communion with God; and therefore we have that communion distinctly, as hath been described.
This also may farther appear, if we consider how distinctly the persons of the Deity are revealed to act in the communication of those good things,
25
wherein the saints have communion with God. f19 As all the spiritual ascendings of their souls are assigned unto them respectively, so all their internal receivings of the communications of God unto them are held out in such a distribution as points at distinct rises and fountains (though not of being in themselves, yet) of dispensations unto us. Now this is declared two ways: --
(1.) When the same thing is, at the same time, ascribed jointly and yet distinctly to all the persons in the Deity, and respectively to each of them. So are grace and peace, <660104>Revelation 1:4,5,
"Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; and from Jesus Christ, who is the faithful witness," etc.
The seven Spirits before the throne, are the Holy Spirit of God, considered as the perfect fountain of every perfect gift and dispensation. All are here joined together, and yet all mentioned as distinguished in their communication of grace and peace unto the saints. "Grace and peace be unto you, from the Father, and from," etc.
(2.) When the same thing is attributed severally and singly unto each person. There is, indeed, no gracious influence from above, no illapse of light, life, love, or grace upon our hearts, but proceedeth in such a dispensation. I shall give only one instance, which is very comprehensive, and may be thought to comprise all other particulars; and this is TEACHING. The teaching of God is the real communication of all and every particular emanation from himself unto the saints whereof they are made partakers. That promise, "They shall be all taught of God," inwraps in itself the whole mystery of grace, as to its actual dispensation unto us, so far as we may be made real possessors of it. Now this is assigned, --
[1.] Unto the FATHER. The accomplishment of that promise is peculiarly referred to him, <430645>John 6:45, "It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me." This teaching, whereby we are translated from death unto life, brought unto Christ, unto a participation of life and love in him, -- it is of and from the Father: him we hear, of him we learn, (<401125>Matthew 11:25; <430113>John 1:13; <590118>James 1:18.) by him are we brought
26
unto union and communion with the Lord Jesus. This is his drawing us, his begetting us anew of his own will, by his own Spirit; and in which work he employs the ministers of the gospel, <442617>Acts 26:17,18.
[2.] Unto the SON. The Father proclaims him from heaven to be the great teacher, in that solemn charge to hear him, which came once [and] again from the excellent glory: "This is my beloved Son; hear him." The whole of his prophetical, and no small part of his kingly office, consists in this teaching; herein is he said to draw men unto him, as the Father is said to do in his teaching, <431232>John 12:32; which he doth with such efficacy, that "the dead hear his voice and live." (<400317>Matthew 3:17, 17:5; 2<610117> Peter 1:17; <051815>Deuteronomy 18:15-20, etc.; <440322>Acts 3:22,23; <430525>John 5:25; <236101>Isaiah 61:1-3; <420418>Luke 4:18, 19.) The teaching of the Son is a life-giving, a spiritbreathing teaching; -- an effectual influence of light, whereby he shines into darkness; a communication of life, quickening the dead; an opening of blind eyes, and chaning of hard hearts; a pouring out of the Spirit, with all the fruits thereof. Hence he claims it as his privilege to be the sole master, <402310>Matthew 23:10, "One is your Master, even Christ."
[3.] To the SPIRIT. <431426>John 14:26, "The Comforter, he shall teach you all things." "But the anointing which ye have received," saith the apostle, "abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in him," 1<620227> John 2:27. That teaching unction which is not only true, but truth itself, is only the Holy Spirit of God: so that he teacheth also; being given unto us
"that we might know the things that are freely given to us of God," 1<460212> Corinthians 2:12.
I have chosen this special instance because, as I told you, it is comprehensive, and comprises in itself most of the particulars that might be annumerated, -- quickening, preserving, etc.
This, then, farther drives on the truth that lies under demonstration; there being such a distinct communication of grace from the several persons of the Deity, the saints must needs have distinct communion with them.
27
It remaineth only to intimate, in a word, wherein this distinction lies, and what is the ground thereof. Now, this is, that the Father doth it by the way of original authority; the Son by the way of communicating from a purchased treasury; the Holy Spirit by the way of immediate efficacy.
1st. The Father communicates all grace by the way of original authority: "He quickeneth WHOM HE WILL," <430521>John 5:21. "OF HIS OWN WILL begat he us," <590118>James 1:18. Life-giving power is, in respect of original authority, invested in the Father by the way of eminency; and therefore, in sending of the quickening Spirit, Christ is said to do it from the Father, or the Father himself to do it.
"But the Comforter, which is the Holy Ghost, whom the Father will send," <431426>John 14:26.
"But when the Comforter is come, whom I will send unto you from the Father," <431526>John 15:26;
-- though he be also said to send him himself, on another account, <431607>John 16:7.
2dly. The Son, by the way of making out a purchased treasury: "Of his fullness have all we received, and grace for grace," <430116>John 1:16. And whence is this fullness? "It pleased the Father that in him should all fullness dwell," <510119>Colossians 1:19. And upon what account he hath the dispensation of that fullness to him committed you may see, <502308>Philippians 2:8-11. "When thou shalt make his soul an offering for sin, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand. He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities," <235310>Isaiah 53:10,11. And with this fullness he hath also authority for the communication of it, <430525>John 5:25-27; <402818>Matthew 28:18.
3dly. The Spirit doth it by the way of immediate efficacy, <450802>Romans 8:2, But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you." Here are all three comprised, with their distinct concurrence unto our quickening. Here is the Father's authoritative quickening, -- "He raised Christ from the dead, and he shall quicken you;"
28
and the Son's mediatory quickening, -- for it is done in "the death of Christ;" and the Spirit's immediate efficacy, -- "He shall do it by the Spirit that dwelleth in you." He that desires to see this whole matter farther explained, may consult what I have elsewhere written on this subject. And thus is the distinct communion whereof we treat both proved and demonstrated.
29
CHAPTER 3.
Of the peculiar and distinct communion which the saints have with the Father -- Observations for the clearing of the whole premised -- Our peculiar communion with the Father is in love -- 1<620407> John 4:7, 8; 2<471314> Corinthians 13:14; <431626>John 16:26,27; R<450505> omans 5:5; J<430316> ohn 3:16, 14:23; <560304>Titus 3:4, opened to this purpose -- What is required of believers to hold communion with the Father in love -- His love received by faith -- Returns of love to him -- God's love to us and ours to him -- Wherein they agree -- Wherein they differ.
HAVING proved that there is such a distinct communion in respect of Father, Son, and Spirit, as whereof we speak, it remains that it be farther cleared up by an induction of instances, to manifest what [it is], and wherein the saints peculiarly hold this communion with the several persons respectively: which also I shall do, after the premising some observations, necessary to be previously considered, as was promised, for the clearing of what hath been spoken. And they are these that follow: --
1. When I assign any thing as peculiar wherein we distinctly hold communion with any person, I do not exclude the other persons from communion with the soul in the very same thing. Only this, I say, principally, immediately, and by the way of eminency, we have, in such a thing, or in such a way, communion with some one person; and therein with the others secondarily, and by the way of consequence on that foundation; for the person, as the person, of any one of them, is not the prime object of divine worship, but as it is identified with the nature or essence of God. Now, the works that outwardly are of God (called "Trinitatis ad extra"), f20 which are commonly said to be common and undivided, are either wholly so, and in all respects, as all works of common providence; or else, being common in respect of their acts, they are distinguished in respect of that principle, or next and immediate rise in the manner of operation: so creation is appropriated to the Father, redemption to the Son. In which sense we speak of these things.
2. There is a concurrence of the actings and operations of the whole Deity f21 in that dispensation, wherein each person concurs to the work of our salvation, unto every act of our communion with each singular person.
30
Look, by what act soever we hold communion with any person, there is an influence from every person to the putting forth of that act. f22 As, suppose it to be the act of faith: -- It is bestowed on us by the Father: "It is not of yourselves: it is the gift of God," <490208>Ephesians 2:8. It is the Father that revealeth the gospel, and Christ therein, <401125>Matthew 11:25. And it is purchased for us by the Son: "Unto you it is given in the behalf of Christ, to believe on him," <500129>Philippians 1:29. In him are we "blessed with spiritual blessings," <490103>Ephesians 1:3. He bestows on us, and increaseth faith in us, <421705>Luke 17:5. And it is wrought in us by the Spirit; he administers that "exceeding greatness of his power," which he exerciseth towards them who believe, "according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead," <490119>Ephesians 1:19,20; <450811>Romans 8:11.
3. When I assign any particular thing wherein we hold communion with any person, I do not do it exclusively unto other mediums of communion; but only by the way of inducing a special and eminent instance for the proof and manifestation of the former general assertion: otherwise there is no grace or duty wherein we have not communion with God in the way described. In every thing wherein we are made partakers of the divine nature, there is a communication and receiving between God and us; so near are we unto him in Christ.
4. By asserting this distinct communion, which merely respects that order in the dispensation of grace which God is pleased to hold out in the gospel, I intend not in the least to shut up all communion with God under these precincts (his ways being exceeding broad, containing a perfection whereof there is no end), nor to prejudice that holy fellowship we have with the whole Deity, in our walking before him in covenant-obedience; which also, God assisting, I shall handle hereafter.
These few observations being premised, I come now to declare what it is wherein peculiarly and eminently the saints have communion with the Father; and this is LOVE, -- free, undeserved, and eternal love. This the Father peculiarly fixes upon the saints; this they are immediately to eye in him, to receive of him, and to make such returns thereof as he is delighted withal. This is the great discovery of the gospel: for whereas the Father, as the fountain of the Deity, is not known any other way but as full of wrath,
31
anger, and indignation against sin, nor can the sons of men have any other thoughts of him (<450118>Romans 1:18; <233313>Isaiah 33:13,14; <350113>Habakkuk 1:13; <190504>Psalm 5:4-6; <490203>Ephesians 2:3), -- here he is now revealed peculiarly as love, as full of it unto us; the manifestation whereof is the peculiar work of the gospel, <560304>Titus 3:4.
1. 1<620408> John 4:8, "God is love." That the name of God is here taken personally, f23 and for the person of the Father, not essentially, is evident from verse 9, where he is distinguished from his only begotten Son whom he sends into the world. Now, saith he, "The Father is love;" that is, not only of an infinitely gracious, tender, compassionate, and loving nature, according as he hath proclaimed himself, <023406>Exodus 34:6,7, but also one that eminently and peculiarly dispenseth himself unto us in free love." So the apostle sets it forth in the following verses: "This is love," verse 9; -- "This is that which I would have you take notice of in him, that he makes out love unto you, in 'sending his only begotten Son into the world, that we might live through him.'" So also, verse 10, "He loved us, and sent his Son to be the propitiation for our sins." And that this is peculiarly to be eyed in him, the Holy Ghost plainly declares, in making it antecedent to the sending of Christ, and all mercies and benefits whatever by him received. This love, I say, in itself, is antecedent to the purchase of Christ, although the whole fruit thereof be made out alone thereby, <490104>Ephesians 1:4-6.
2. So in that distribution made by the apostle in his solemn parting benediction, 2<471314> Corinthians 13:14,
"The grace of the Lord Jesus Christ, THE LOVE OF GOD, and the fellowship of the Holy Ghost, be with you all."
Ascribing sundry things unto the distinct persons, it is love that he peculiarly assigns to the Father. And the fellowship of the Spirit is mentioned with the grace of Christ and the love of God, because it is by the Spirit alone that we have fellowship with Christ in grace, and with the Father in love, although we have also peculiar fellowship with him; as shall be declared.
3. <431626>John 16:26,27, saith our Savior,
32
"I say not unto you, that I will pray the Father for you; for the Father himself loveth you."f24
But how is this, that our Savior saith, "I say not that I will pray the Father for you," when he saith plainly, chapter 14:16, "I will pray the Father for you?" The disciples, with all the gracious words, comfortable and faithful promises of their Master, with most heavenly discoveries of his heart unto them, were even fully convinced of his dear and tender affections towards them; as also of his continued care and kindness, that he would not forget them when bodily he was gone from them, as he was now upon his departure: but now all their thoughts are concerning the Father, how they should be accepted with him, what respect he had towards them. Saith our Savior, "Take no care of that, nay, impose not that upon me, of procuring the Father's love for you; but know that this is his peculiar respect towards you, and which you are in him: 'He himself loves you.' It is true, indeed (and as I told you), that I will pray the Father to send you the Spirit, the Comforter, and with him all the gracious fruits of his love; but yet in the point of love itself, free love, eterual love, there is no need of any intercession for that: for eminently the Father himself loves you. Resolve of that, that you may hold communion with him in it, and be no more troubled about it. Yea, as your great trouble is about the Father's love, so you can no way more trouble or burden him, than by your unkindness in not believing of it." So it must needs be where sincere love is questioned.
4. The apostle teaches the same, <450505>Romans 5:5,
"The love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us."
God, whose love this is, is plainly distinguished from the Holy Ghost, who sheds abroad that love of his; and, verse 8, he is also distinguished from the Son, for it is from that love of his that the Son is sent: and therefore it is the Father of whom the apostle here specially speaketh. And what is it that he ascribes to him? Even love; which also, verse 8, he commendeth to us, -- sets it forth in such a signal and eminent expression, that we may take notice of it, and close with him in it. To carry this business to its height, there is not only most frequent peculiar mention of the love of God, where the Father is eminently intended, and of the love of the Father expressly, but he is also called "The God of love," 2<471311>
33
Corinthians 13:11, and is said to be "love:" so that whoever will know him, l <430408>John 4:8, or dwell in him by fellowship or communion, verse 16, must do it as "he is love."
5. Nay, whereas there is a twofold divine love, beneplaciti and amicitioe, a love of good pleasure and destination, and a love of friendship and approbation, they are both peculiarly assigned to the Father in an eminent manner: --
(1.) <430316>John 3:16, "God so loved the world, that he gave," etc.; that is, with the love of his purpose and good pleasure, his determinate will of doing good. This is distinctly ascribed to him, being laid down as the cause of sending his Son. So <450911>Romans 9:11,12; <490104>Ephesians 1:4,5; 2<530213> Thessalonians 2:13,14; 1<620408> John 4:8,9.
(2.) <431423>John 14:23, there is f25 mention of that other kind of love whereof we speak. "If a man love me," saith Christ, "he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him." The love of friendship and approbation is here eminently ascribed to him. Says Christ, "We will come," even Father and Son, "to such a one, and dwell with him;" that is, by the Spirit: but yet he would have us take notice, that, in point of love, the Father hath a peculiar prerogative: "My Father will love him."
6. Yea, and as this love is peculiarly to be eyed in him, so it is to be looked on as the fountain of all following gracious dispensations. Christians walk oftentimes with exceedingly troubled hearts, concerning the thoughts of the Father towards them. They are well persuaded of the Lord Christ and his good-will; the difficulty lies in what is their acceptance with the Father, -- what is his heart, towards them? f26 "Show us the Father, and it sufficeth us," <431408>John 14:8. Now, this ought to be so far away, that his love ought to be looked on as the fountain from whence all other sweetnesses flow. Thus the apostle sets it out, <560304>Titus 3:4, "After that the kindness and love of God our Savior toward man appeared." It is of the Father of whom he speaks; for, verse 6, he tells us that "he makes out unto us," or "sheds that love upon us abundantly, through Jesus Christ our Savior.'' And this love he makes the hinge upon which the great alteration and translation of the mints doth turn; for, saith he, verse 3, "We ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in
34
malice and envy, hateful, and hating one another." All naught, all out of order, and vile. Whence, then, is our recovery? The whole rise of it is from this love of God, flowing out by the ways there described. For when the kindness and love of God appeared, -- that is, in the fruits of it, -- then did this alteration ensue. To secure us hereof, there is not any thing that hath a loving and tender nature in the world, and doth act suitably thereunto, which God hath not compared himself unto. Separate all weakness and imperfection which is in them, yet great impressions of love must abide. He is as a father, a mother, a shepherd, a hen over chickens, and the like, <19A313>Psalm 103:13; <236316>Isaiah 63:16; <400606>Matthew 6:6; <236613>Isaiah 66:13; <192301>Psalm 23:1; <234011>Isaiah 40:11; <402337>Matthew 23:37.
I shall not need to add any more proofs. This is that which is demonstrated: -- There is love in the person of the rather peculiarly held out unto the saints, as wherein he will and doth hold communion with them.
Now, to complete communion with the Father in love, two things are required of believers: --
(1.) That they receive it of him.
(2.) That they make suitable returns unto him.
(1.) That they do receive it. Communion consists in giving and receiving. Until the love of the Father be received, we have no communion with him therein. How, then, is this love of the Father to be received, so as to hold fellowship with him? I answer, By faith. The receiving of it is the believing of it. God hath so fully, so eminently revealed his love, that it may be received by faith -- "Ye believe in God," <431401>John 14:1; that is, the Father. And what is to be believed in him? His love; for he is "love," 1<620408> John 4:8.
It is true, there is not an immediate acting of faith upon the Father, but by the Son.
"He is the way, the truth, and the life: no man cometh unto the Father but by him," <431406>John 14:6.
He is the merciful high priest over the house of God, by whom we have access to the throne of grace: by him is our manuduction unto the Father; by him we believe in God, 1<600121> Peter 1:21. But this is that I say, -- When
35
by and through Christ we have an access unto the Father, we then behold his glory also, and see his love that he peculiarly bears unto us, and act faith thereon. We are then, I say, to eye it, to believe it, to receive it, as in him; the issues and fruits thereof being made out unto us through Christ alone. Though there be no light for us but in the beams, yet we may by beams see the sun, which is the fountain of it. Though all our refreshment actually lie in the streams, yet by them we are led up unto the fountain. Jesus Christ, in respect of the love of the Father, is but the beam, the stream; wherein though actually all our light, our refreshment lies, yet by him we are led to the fountain, the sun of eternal love itself. Would believers exercise themselves herein, they would find it a matter of no small spiritual improvement in their walking with God.
This is that which is aimed at. Many dark and disturbing thoughts are apt to arise in this thing. Few can carry up their hearts and minds to this height by faith, as to rest their souls in the love of the Father; they live below it, in the troublesome region of hopes and fears, storms and clouds. All here is serene and quiet. But how to attain to this pitch they know not. This is the will of God, that he may always be eyed as benign, kind, tender, loving, and unchangeable therein; and that peculiarly as the Father, as the great fountain and spring of all gracious communications and fruits of love. This is that which Christ came to reveal, -- God as a Father, <430118>John 1:18; that name which he declares to those who are given him out of the world, <431706>John 17:6. And this is that which he effectually leads us to by himself, as he is the only way of going to God as a Father, <431405>John 14:5, 6; that is, as love: and by doing so, gives us the rest which he promiseth; for the love of the Father is the only rest of the soul. It is true, as was said, we do not this formally in the first instant of believing. We believe in God through Christ, 1<600121> Peter 1:21; faith seeks out rest for the soul. This is presented to it by Christ, the mediator, as the only procuring cause. Here it abides not, but by Christ it has an access to the Father, <490218>Ephesians 2:18, -- into his love; finds out that he is love, as having a design, a purpose of love, a good pleasure towards us from eternity, -- a delight, a complacency, a goodwill in Christ, -- all cause of anger and aversation being taken away. The soul being thus, by faith through Christ, and by him, brought into the bosom of God, into a comfortable persuasion and spiritual perception and sense of his love, there reposes and rests itself. And this is the first thing
36
the saints do, in their communion with the Father; of the due improvement whereof, more afterward.
(2.) For that suitable return which is required, this also (in a main part of it, beyond which I shall not now extend it) consisteth in love. God loves, that he may be beloved. When he comes to command the return of his received love, to complete communion with him, he says, "My son, give me thine heart," <202326>Proverbs 23:26, -- thy affections, thy love.
"Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind," <421027>Luke 10:27;
this is the return that he demandeth. When the soul sees God, in his dispensation of love, to be love, to be infinitely lovely and loving, rests upon and delights in him as such, then has it communion with him in love. This is love, that God loves us first, and then we love him again. I shall not now go forth into a description of divine love. Generally, love is an affection of union and nearness, with complacency therein. So long as the Father is looked on under any other apprehension, but only as acting love upon the soul, it breeds in the soul a dread and aversation. Hence the flying and hiding of sinners, in the Scriptures. But when he who is the Father is considered as a father, acting love on the soul, thine raises it to love again. This is, in faith, the ground of all acceptable obedience, <050510>Deuteronomy 5:10; <022006>Exodus 20:6; <051012>Deuteronomy 10:12, 11:1,13, 13:3.
Thus is this whole business stated by the apostle, <490104>Ephesians 1:4,
"According as he has chosen us in him before the foundation of the world, that we should be holy and without blame before him in love."
It begins in the love of God, and ends in our love to him. That is it which the eternal love of God aims at in us, and works us up unto. It is true, our universal obedience falls within the compass of our communion with God; but that is with him as God, our blessed sovereign, lawgiver, and rewarder: as he is the Father, our Father in Christ, as revealed unto us to be love, above and contrary to all the expectations of the natural man; so it is in love that we have this intercourse with him. Nor do I intend only that love
37
which is as the life and form of all moral obedience; but a peculiar delight and acquiescing in the Father, revealed effectually as love unto the soul.
That this communion with the Father in love may be made the more clear and evident, I shall show two things: --
[1.] Wherein this love of God unto us and our love to him do agree, as to some manner of analogy and likeness.
[2.] Wherein they differ; which will farther discover the nature of each of them.
[1.] They agree in two things: --
1st. That they' are each a love of rest and complacency.
(1st.) The love of God is so. <360317>Zephaniah 3:17,
"The LORD thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy, he will rest in his love; he will joy over thee with singing."
Both these things are here assigned unto God in his love, -- REST and DELIGHT. The words are, ytb;h}aæB] vyrij}yæ, -- "He shall be silent because of his love." To rest with contentment is expressed by being silent; that is, without repining, without complaint. This God does upon the account of his own love, so full, so every way complete and absolute, that it will not allow him to complain of any thing in them whom he loves, but he is silent on the account thereof Or, "Rest in his love;" that is, he will not remove it, -- he will not seek farther for another object. It shall make its abode upon the soul where it is once fixed, for ever. And COMPLACENCY or DELIGHT: "He rejoiceth with singing;" as one that is fully satisfied in that object he has fixed his love on. Here are two words used to express the delight and joy that God has in his love, -- cyciy; and lygyi ;. The first denotes the inward affection of the mind, joy of heart; and to set out the intenseness hereof, it is said he shall do it "hj;mc] Bi ], -- in gladness, or with joy. To have joy of heart in gladness, is the highest expression of delight in love. The latter word denotes not the inward affection, but the outwards demonstration of it: agj allian~| seems to be formed of it. It is to exult in outward demonstration of internal delight and joy; -- "Tripudiare," to
38
leap, as men overcome with some joyful surprisal. And therefore God is said to do this hGr; Bi ] -- with a joyful sound, or singing. To rejoice with gladness of heart, to exult with singing and praise, argues the greatest delight and complacency possible. When he would express the contrary of this love, he says oujk eujdo>khse, -- "he was not well pleased," 1<461005> Corinthians 10:5; he fixed not his delight nor rest on them. And, "If any man draw back, the Lord's soul has no pleasure in him," <581038>Hebrews 10:38; <242228>Jeremiah 22:28; <280808>Hosea 8:8; <390110>Malachi 1:10. He takes pleasure in those that abide with him. He sings to his church, "A vineyard of red wine: I the LORD do keep it," <232702>Isaiah 27:2,3; <19E711>Psalm 147:11, 149:4. There is rest and complacency in his love. There is in the Hebrew but a metathesis of a letter between the word that signifies a love of will and desire bhæa; is so to love), and that which denotes a love of rest and acquiescence (which is, hb;a;); and both are applied to God. He wills good to us, that he may rest in that will. Some say, agj apan|~ , "to love," is from ag] an poq> esqai perfectly to acquiesce in the thing loved. And when God calls his Son agj aphton> , "beloved," <400317>Matthew 3:17, he adds, as an exposition of it, ejn w=| eudj o>khsa, "in whom I rest well pleased."
(2ndly.) The return that the saints make unto him, to complete communion with him herein, holds some analogy with his love in this; for it is a love also of rest and delight. "Return unto thy rest, my soul," says David, <19B607>Psalm 116:7. He makes God his rest; that is, he in whom his soul does rest, without seeking farther for a more suitable and desirable object. "Whom have I," saith he, "in heaven but thee and there is none upon earth that I desire beside thee," <197325>Psalm 73:25. Thus the soul gathers itself from all its wanderings, from all other beloveds, to rest in God alone, -- to satiate and content itself in him; choosing the Father for his present and eternal rest. And this also with delight. "Thy loving-kindness," saith the psalmist, "is better than life; therefore will I praise thee," <196303>Psalm 63:3. "Than life," µyYijæme -- before lives. I will not deny but life in a single consideration sometimes is so expressed, but always emphatically; so that the whole life, with all the concernments of it, which may render it considerable, are thereby intended. Austin, on this place, reading it "super vitas," extends it to the several courses of life that men engage themselves in. Life, in the whole continuance of it, with all its advantages whatever, is at least intended. Supposing himself in the jaws of death, rolling into the
39
grave through innumerable troubles, yet he found more sweetness in God than in a long life, under its best and most noble considerations, attended with all enjoyments that make it pleasant and comfortable. From both these is that of the church, in <281403>Hosea 14:3,
"Asshur shall not save us; we will not ride upon horses: neither will we say any more to the work of our hands, Ye are our gods: for in thee the fatherless findeth mercy".
They reject the most goodly appearances of rest and contentment, to make up all in God, on whom they cast themselves, as otherwise helpless orphans.
2ndly. The mutual love of God and the saints agrees in this, -- that the way of communicating the issues and fruits of these loves is only in Christ. The Father communicates no issue of his love unto us but through Christ; and we make no return of love unto him but through Christ. He is the treasury wherein the Father disposeth all the riches of his grace, taken from the bottomless mine of his eternal love; and he is the priest into whose hand we put all the offerings that we return unto the Father. Thence he is first, and by way of eminency, said to love the Son; not only as his eternal Son, -- as he was the delight of his soul before the foundation of the world, <200830>Proverbs 8:30, -- but also as our mediator, and the means of conveying his love to us, <400317>Matthew 3:17; <430335>John 3:35, 5:20, 10:17, 15:9, 17:24. And we are said through him to believe in and to have access to God.
(1st.) The Father loves us, and "chose us before the foundation of the world;" but in the pursuit of that love, he "blesseth us with all spiritual blessings in heavenly places in Christ," <490103>Ephesians 1:3,4. From his love, he sheds or pours out the Holy Spirit richly upon us, through Jesus Christ our Savior, <560306>Titus 3:6. In the pouring out of his love, there is not one drop falls besides the Lord Christ. The holy anointing oil was all poured on the head of Aaron, <19D302>Psalm 133:2; and thence went down to the skirts of his clothing. Love is first poured out on Christ; and from him it drops as the dew of Herman upon the souls of his saints. The Father will have him to have "in all things the pre-eminence," <510118>Colossians 1:18; "it pleased him that in him all fullness should dwell," verse 19; that "of his fullness we might receive, and grace for grace," <430116>John 1:16. Though the love of the
40
Father's purpose and good pleasure have its rise and foundation in his mere grace and will, yet the design of its accomplishment is only in Christ. All the fruits of it are first given to him; and it is in him only that they are dispensed to us. So that though the saints may, nay, do, see an infinite ocean of love unto them in the bosom of the Father, yet they are not to look for one drop from him but what comes through Christ. He is the only means of communications. Love in the Father is like honey in the flower; -- it must be in the comb before it be for our use. Christ must extract and prepare this honey for us. He draws this water from the fountain through union and dispensation of fullness; -- we by faith, from the wells of salvation that are in him. This was in part before discovered.
(2ndly.) Our returns are all in him, and by him also. And well is it with us that it is so. What lame and blind sacrifices should we otherwise present unto God! He bears the iniquity of our offerings, and he adds incense unto our prayers. Our love is fixed on the Father; but it is conveyed to him through the Son of his love. He is the only way for our graces as well as our persons to go unto God; through him passeth all our desire, our delight, our complacency, our obedience. Of which more afterward.
Now, in these two things there is some resemblance between that mutual love of the Father and the saints wherein they hold communion.
[2.] There are sundry things wherein they differ: --
1st. The love of God is a love of bounty; our love unto him is a love of duty.
(1st.) The love of the Father is a love of bounty, -- a descending love; such a love as carries him out to do good things to us, great things for us. His love lies at the bottom of all dispensations towards us; and we scarce anywhere find any mention of it, but it is held out as the cause and fountain of some free gift flowing from it. He loves us, and sends his Son to die for us; -- he loves us, and blesseth us with all spiritual blessings. Loving is choosing, <450911>Romans 9:11,12. He loves us and chastiseth us. [It is] a love like that of the heavens to the earth, when, being full of rain, they pour forth showers to make it fruitful; as the sea communicates its waters to the rivers by the way of bounty, out of its own fullness, -- they return unto it only what they receive from it. It is the love of a spring, of a
41
fountain, -- always communicating; -- a love from whence proceeds every thing that is lovely in its object. It infuseth into, and creates goodness in, the persons beloved. And this answers the description of love given by the philosopher. "To love," saith he, "e]sti bou>lesqai tini< a[ oiJ >etai agj aqa,> kai< kata< du>namin praktikotwn." He that loves works out good to them he loveth, as he is able. God's power and will are commensurate; -- what he willeth he worketh.
(2ndly.) Our love unto God is a love of duty, the love of a child. His love descends upon us in bounty and fruitfulness; our love ascends unto him in duty and thankfulness. He adds to us by his love; we nothing to him by ours. Our goodness extends not unto him. Though our love be fixed on him immediately, yet no fruit of our love reacheth him immediately; though he requires our love, he is not benefited by it, Job<183505> 35:5-8, <451135>Romans 11:35, Job<182202> 22:2,3. It is indeed made up of these four things: --
1. Rest;
2. Delight;
3. Reverence;
4. Obedience.
By these do we hold communion with the Father in his love. Hence God calls that love which is due to him as a father, "honor," <390106>Malachi 1:6, "If I be a father, where is mine honor?" It is a deserved act of duty.
2ndly. They differ in this: -- The love of the Father unto us is an antecedent love; our love unto him is a consequent love.
(1st.) The love of the Father unto us is an antecedent love, and that in two respects: --
[1st.] It is antecedent in respect of our love, 1<620410> John 4:10, "Herein is love, not that we loved God, but that he loved us." His love goes before ours. The father loves the child, when the child knows not the father, much less loves him. Yea, we are by nature qeostugeiv~ , <450130>Romans 1:30, -- haters of God. He is in his own nature filan> qrwpov, -- a lover of men; and surely all mutual love between him and us must begin on his hand.
42
[2ndly.] In respect of all other causes of love whatever. It goes not only before our love, but also any thing in us that is lovely. <450508>Romans 5:8,
"God commendeth his love towards us, in that whilst we were yet sinners Christ died for us."
Not only his love, but the eminent fruit thereof, is made out towards us as sinners. Sin holds out all of unloveliness and undesirableness that can be in a creature. The very mention of that removes all causes, all moving occasions of love whatever. Yet, as such, have we the commendation of the Father's love unto us, by a most signal testimony. Not only when we have done no good, but when we are in our blood, does he love us; -- not because we are better than others, but because himself is infinitely good. His kindness appears when we are foolish and disobedient. Hence he is said to "love the world;" that is, those who have nothing but what is in and of the world, whose whole [portion] lies in evil.
(2ndly.) Our love is consequential in both these regards: --
[1st.] In respect of the love of God. Never did creature turn his affections towards God, if the heart of God were not first set upon him.
[2ndly.] In respect of sufficient causes of love. God must be revealed unto us as lovely and desirable, as a fit and suitable object unto the soul to set up its rest upon, before we can bear any love unto him. The saints (in this sense) do not love God for nothing, but for that excellency, loveliness, and desirableness that is in him. As the psalmist says, in one particular, <19B601>Psalm 116:1, "I love the LORD, BECAUSE!" so may we in general; we love the Lord, BECAUSE! Or, as David in another case, "What have I now done? is there not a cause?" If any man inquire about our love to God, we may say, "What have we now done? is there not a cause?"
3rdly. They differ in this also: -- The love of God is like himself, -- equal, constant, not capable of augmentation or diminution; our love is like ourselves, -- unequal, increasing, waning, growing, declining. His, like the sun, always the same in its light, though a cloud may sometimes interpose; ours, as the moon, has its enlargements and straitenings.
(1st.) The love of the Father is equal, etc.; whom he loves, he loves unto the end, and he loves them always alike. "The Strength of Israel is not a
43
man, that he should repent." On whom he fixes his love, it is immutable; it does not grow to eternity, it is not diminished at any time. It is an eternal love, that had no beginning, that shall have no ending; that cannot be heightened by any act of ours, that cannot be lessened by any thing in us. I say, in itself it is thus; otherwise, in a twofold regard, it may admit of change: --
[1st.] In respect of its fruits. It is, as I said, a fruitful love, a love of bounty. In reference unto those fruits, it may sometimes be greater, sometimes less; its communications are various. Who among the saints finds it not [so]? What life, what light, what strength, sometimes! and again, how dead, how dark, how weak! as God is pleased to let out or to restrain the fruits of his love. All the graces of the Spirit in us, all sanctified enjoyments whatever, are fruits of his love. How variously these are dispensed, how differently at sundry seasons to the same persons, experience will abundantly testify.
[2ndly.] In respect of its discoveries and manifestations. He "sheds abroad his love in our hearts by the Holy Ghost," <450505>Romans 5:5, -- gives us a sense of it, manifests it unto us. Now, this is various and changeable, sometimes more, sometimes less; now he shines, anon hides his face, as it may be for our profit. Our Father will not always chide, lest we be cast down; he does not always smile, lest we be full and neglect him: but yet, still his love in itself is the same. When for a little moment he hides his face, yet he gathers us with everlasting kindness.
Objection. But you will say, "This comes nigh to that blasphemy, that God loves his people in their sinning as well as in their strictest obedience; and, if so, who will care to serve him more, or to walk with him unto well-pleasing?"
Answer. There are few truths of Christ which, from some or other, have not received like entertainment with this. Terms and appellations are at the will of every imposer; things are not at all varied by them. The love of God in itself is the eternal purpose and act of his will. This is no more changeable than God himself: if it were, no flesh could be saved; but its changeth not, and we are not consumed. What then? loves he his people in their sinning? Yes; his people, -- not their sinning. Alters he not his love towards them? Not the purpose of his will, but the dispensations of his
44
grace. He rebukes them, he chastens them, he hides his face from them, he smites them, he fills them with a sense of [his] indignation; but woe, woe would it be to us, should he change in his love, or take away his kindness from us! Those very things which seem to be demonstrations of the change of his affections towards his, do as clearly proceed from love as those which seem to be the most genuine issues thereof. "But will not this encourage to sin?" He never tasted of the love of God that can seriously make this objection. The doctrine of grace may be turned into wantonness; the principle cannot. I shall not wrong the saints by giving another answer to this objection: Detestation of sin in any may well consist with the acceptation of their persons, and their designation to life eternal.
But now our love to God is ebbing and flowing, waning and increasing. We lose our first love, and we grow again in love; -- scarce a day at a stand. What poor creatures are we! How unlike the Lord and his love! "Unstable as water, we cannot excel." Now it is, "Though all men forsake thee, I will not;" anon, "I know not the man." One day, "I shall never be moved, my hill is so strong;" the next, "All men are liars, I shall perish." When ever was the time, where ever was the place, that our love was one day equal towards God?
And thus, these agreements and discrepancies do farther describe that mutual love of the Father and the saints, wherein they hold communion. Other instances as to the person of the Father I shall not give, but endeavor to make some improvement of this in the next chapter.
45
CHAPTER 4
Inferences on the former doctrine concerning communion with the Father in love.
Having thus discovered the nature of that distinct communion which we have with the Father, it remaineth that we give some exhortations unto it, directions in it, and take some observations from it: --
1. First, then, this is a duty wherein it is most evident that Christians are but little exercised, -- namely, in holding immediate communion with the Father in love. Unacquaintedness with our mercies, our privileges, is our sin as well as our trouble. We hearken not to the voice of the Spirit which is given unto us, "that we may know the things that are freely bestowed on us of God." This makes us go heavily, when we might rejoice; and to be weak, where we might be strong in the Lord. How few of the saints are experimentally acquainted with this privilege of holding immediate communion with the Father in love! With what anxious, doubtful thoughts do they look upon him! What fears, what questioning are there, of his goodwill and kindness! At the best, many think there is no sweetness at all in him towards us, but what is purchased at the high price of the blood of Jesus. It is true, that alone is the way of communication; but the free fountain and spring of all is in the bosom of the Father. "Eternal life was with the Father, and is manifested unto us." Let us, then, --
(1.) Eye the Father as love; look not on him as an always lowering father, but as one most kind and tender. Let us look on him by faith, as one that has had thoughts of kindness towards us from everlasting. It is misapprehension of God that makes any run from him, who have the least breathing wrought in them after him. "They that know thee will put their trust in thee." Men cannot abide with God in spiritual meditations. He loseth soul's company by their want of this insight into his love. They fix their thoughts only on his terrible majesty, severity, and greatness; and so their spirits are not endeared. Would a soul continually eye his everlasting tenderness and compassion, his thoughts of kindness that have been from of old, his present gracious acceptance, it could not bear an hour's absence from him; whereas now, perhaps, it cannot watch with him one hour. Let,
46
then, this be the saints' first notion of the Father, -- as one full of eternal, free love towards them: let their hearts and thoughts be filled with breaking through all discouragements that lie in the way. To raise them hereunto, let them consider, --
[1.] Whose love it is. It is the love of him who is in himself all sufficient, infinitely satiated with himself and his own glorious excellencies and perfections; who has no need to go forth with his love unto others, nor to seek an object of it without himself. There might he rest with delight and complacency to eternity. He is sufficient unto his own love. He had his Son, also, his eternal Wisdom, to rejoice and delight himself in from all eternity, <200830>Proverbs 8:30. This might take up and satiate the whole delight of the Father; but he will love his saints also. And it is such a love, as wherein he seeks not his own satisfaction only, but our good therein also; -- the love of a God, the love of a Father, whose proper outgoings are kindness and bounty.
[2.] What kind of love it is. And it is, --
1st. Eternal. It was fixed on us before the foundation of the world. Before we were, or had done the least good, then were his thoughts upon us, -- then was his delight in us; -- then did the Son rejoice in the thoughts of fulfilling his Father's delight in him, <200830>Proverbs 8:30. Yea, the delight of the Father in the Son, there mentioned, is not so much his absolute delight in him as the express image of his person and the brightness of his glory, wherein he might behold all his own excellencies and perfections; as with respect unto his love and his delight in the sons of men. So the order of the words require us to understand it: "I was daily his delight," and, "My delights were with the sons of men;" that is, in the thoughts of kindness and redemption for them: and in that respect, also, was he his Father's delight. It was from eternity that he laid in his own bosom a design for our happiness. The very thought of this is enough to make all that is within us, like the babe in the womb of Elizabeth, to leap for joy. A sense of it cannot but prostrate our souls to the lowest abasement of a humble, holy reverence, and make us rejoice before him with trembling.
2ndly. Free. He loves us because he will; there was, there is, nothing in us for which we should be beloved. Did we deserve his love, it must go less in its valuation. Things of due debt are seldom the matter of thankfulness; but
47
that which is eternally antecedent to our being, must needs be absolutely free in its respects to our well-being. This gives it life and being, is the reason of it, and sets a price upon it, <450911>Romans 9:11; <490103>Ephesians 1:3,4; <560305>Titus 3:5; <590118>James 1:18.
3rdly. Unchangeable. Though we change every day, yet his love changeth not. Could any kind of provocation turn it away, it had long since ceased. Its unchangeableness is that which carrieth out the Father unto that infiniteness of patience and forbearance (without which we die, we perish), 2<610309> Peter 3:9, which he exerciseth towards us. And it is, --
4thly. Distinguishing. He has not thus loved all the world: "Jacob have I loved, but Esau have I hated." Why should he fix his love on us, and pass by millions from whom we differ not bye nature, -- that he should make us sharers in that, and all the fruits of it, which most of the great and wise men of the world are excluded from? I name but the heads of things. Let them enlarge whose hearts are touched.
Let, I say, the soul frequently eye the love of the Father, and that under these considerations, -- they are all soul-conquering and endearing.
(2.) So eye it as to receive it. Unless this be added, all is in vain as to any communion with God. We do not hold communion with him in any thing, until it be received by faith. This, then, is that which I would provoke the saints of God unto, even to believe this love of God for themselves and their own part, -- believe that such is the heart of the Father towards them, -- accept of his witness herein. His love is not ours in the sweetness of it until it be so received. Continually, then, act thoughts of faith on God, as love to thee, -- as embracing thee with the eternal free love before described. When the Lord is, by his word, presented as such unto thee, let thy mind know it, and assent that it is so; and thy will embrace it, in its being so; and all thy affections be filled with it. Set thy whole heart to it; let it be bound with the cords of this love. If the King be bound in the galleries with thy love, shouldst thou not be bound in heaven with his?
(3.) Let it have its proper fruit and efficacy upon thy heart, in return of love to him again. So shall we walk in the light of God's countenance, and hold holy communion with our Father all the day long. Let us not deal
48
unkindly with him, and return him slighting for his goodwill. Let there not be such a heart in us as to deal so unthankfully with our God.
2. Now, to further us in this duty, and the daily constant practice of it, I shall add one or two considerations that may be of importance whereunto; as, --
(1.) It is exceeding acceptable unto God, even our Father, that we should thus hold communion with him in his love, -- that he may be received into our souls as one full of love, tenderness, and kindness, towards us. Flesh and blood is apt to have very hard thoughts of him, -- to think he is always angry, yea, implacable; that it is not for poor creatures to draw nigh to him; that nothing in the world is more desirable than never to come into his presence, or, as they say where he has any thing to do. "Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?" say the sinners in Zion. And, "I knew thou wast an austere man," saith the evil servant in the gospels. Now, there is not any thing more grievous to the Lord, nor more subservient to the design of Satan upon the soul, than such thoughts as these. Satan claps his hands (if I may so say) when he can take up the soul with such thoughts of God: he has enough, -- all that he does desire. This has been his design and way from the beginning. The first blood that murderer shed was by this means. He leads our first parents into hard thoughts of God: "Has God said so? has he threatened you with death? He knows well enough it will be better with you;" -- with this engine did he batter and overthrow all mankind in one; and being mindful of his ancient conquest, he readily useth the same weapons wherewith then he so successfully contended. Now, it is exceeding grievous to the Spirit of God to be so slandered in the hearts of those whom he dearly loves. How does he expostulate this with Zion! "What iniquity have ye seen in me?" saith he; "have I been a wilderness unto you, or a land of darkness?" "Zion said, The LORD has forsaken me, and my Lord has forgotten me. Can a woman," etc. The Lord takes nothing worse at the hands of his, than such hard thoughts of him, knowing full well what fruit this bitter root is like to bear, -- what alienations of heart, -- what drawings back, -- what unbelief and tergiversations in our walking with him. How unwilling is a child to come into the presence of an angry father! Consider, then, this in the first place, -- receiving of the Father as he holds out love to the soul, gives him the
49
honor he aims at, and is exceeding acceptable unto him. He often sets it out in an eminent manner, that it may be so received: -- "He commendeth his love toward us," <450508>Romans 5:8. "Behold, what manner of love the Father has bestowed upon us!" 1<620301> John 3:1. Whence, then, is this folly? Men are afraid to have good thoughts of God. They think it a boldness to eye God as good, gracious, tender, kind, loving: I speak of saints; but for the other side, they can judge him hard, austere, severe, almost implacable, and fierce (the very worst affections of the very worst of men, and most hated of him, <450131>Romans 1:31; 2<550303> Timothy 3:3), and think herein they do well. Is not this soul-deceit from Satan? Was it not his design from the beginning to inject such thoughts of God? Assure thyself, then, there is nothing more acceptable unto the Father, than for us to keep up our hearts unto him as the eternal fountain of all that rich grace which flows out to sinners in the blood of Jesus. And, --
(2.) This will be exceeding effectual to endear thy soul unto God, to cause thee to delight in him, and to make thy abode with him. Many saints have no greater burden in their lives, than that their hearts do not come clearly and fully up, constantly to delight and rejoice in God, -- that there is still an indisposedness of spirit unto close walking with him. What is at the bottom of this distemper? Is it not their unskilfulness in or neglect of this duty, even of holding communion with the Father in love? So much as we see of the love of God, so much shall we delight in him, and no more. Every other discovery of God, without this, will but make the soul fly from Him; but if the heart be once much taken up with this the eminency of the Father's love, it cannot choose but be overpowered, conquered, and endeared unto him. This, if any thing, will work upon us to make our abode with him. If the love of a father will not make a child delight in him, what will? Put, then, this to the venture: exercise your thoughts upon this very thing, the eternal, free, and fruitful love of the Father, and see if your hearts be not wrought upon to delight in him. I dare boldly say, believers will find it as thriving a course as ever they pitched on in their lives. Sit down a little at the fountain, and you will quickly have a farther discovery of the sweetness of the streams. You who have run from him, will not be able, after a while, to keep at a distance for a moment.
Objection 1. But some may say, "Alas! how shall I hold communion with the Father in love? I know not at all whether he loves me or no;
50
and shall I venture to cast myself upon it? How if I should not be accepted? should I not rather perish for my presumption, than find sweetness in his bosom? God seems to me only as a consuming fire and everlasting burnings; so that I dread to look up unto him."
Answer. I know not what may be understood by knowing of the love of God; though it be carried on by spiritual sense and experience, yet it is received purely by believing. Our knowing of it, is our believing of it as revealed. "We have known and believed the love that God has to us. God is love," 1<620416> John 4:16. This is the assurance which, at the very entrance of walking with God, thou mayest have of this love. He who is truth has said it; and whatever thy heart says, or Satan says, unless thou wilt take it up on this account, thou does thy endeavor to make him a liar who has spoken it, 1<620510> John 5:10.
Obj. 2. "I can believe that God is love to others, for he has said he is love; but that he will be so to me, I see no ground of persuasion; there is no cause, no reason in the world, why he should turn one thought of love or kindness towards me: and therefore I dare not cast myself upon it, to hold communion with him in his special love."
Ans. He has spoken it as particularly to thee as to any one in the world. And for cause of love, he has as much to fix it on thee as on any of the children of men; that is, none at all without himself. So that I shall make speedy work with this objection. Never any one from the foundation of the world, who believed such love in the Father, and made returns of love to him again, was deceived; neither shall ever any to the world's end be so, in so doing. Thou art, then, in this, upon a most sure bottom. If thou believest and receives the Father as love, he will infallibly be so to thee, though others may fall under his severity. But, --
Obj. 3. "I cannot find my heart making returns of love unto God. Could I find my soul set upon him, I could then believe his soul delighted in me."
Ans. This is the most preposterous course that possibly thy thoughts can pitch upon, a most ready way to rob God of his glory. "Herein is love," saith the Holy Ghost, "not that we loved God, but that he loved us" first, 1<620410> John 4:10,11. Now, thou wouldst invert this order, and say, "Herein
51
is love, not that God loved me, but that I love him first." This is to take the glory of God from him: that, whereas he loves us without a cause that is in ourselves, and we have all cause in the world to love him, thou wouldst have the contrary, namely, that something should be in thee for which God should love thee, even thy love to him; and that thou shouldst love God, before thou knowest any thing lovely in him, -- namely, whether he love thee or no. This is a course of flesh's finding out, that will never bring glory to God, nor peace to thy own soul. Lay down, then, thy seasonings; take up the love of the Father upon a pure act of believing, and that will open thy soul to let it out unto the Lord in the communion of love.
To make yet some farther improvement of this truth so opened and exhorted unto as before; -- it will discover unto us the eminency and privilege of the saints of God. What low thoughts soever the sons of men may have of them, it will appear that they have meat to eat that the world knows not of. They have close communion and fellowship with the Father. They deal with him in the interchange of love. Men are generally esteemed according to the company they keep. It is an honor to stand in the presence of princes, though but as servants. What honor, then, have all the saints, to stand with boldness in the presence of the Father, and there to enjoy his bosom love! What a blessing did the queen of Sheba pronounce on the servants of Solomon, who stood before him, and heard his wisdom! How much more blessed, then, are they who stand continually before the God of Solomon, hearing his wisdom, enjoying his love! Whilst others have their fellowship with Satan and their own lusts, making provision for them, and receiving perishing refreshments from them, ("whose end is destruction, whose God is their belly, and whose glory is in their shame, who mind earthly things,") they have this sweet communion with the Father.
Moreover, what a safe and sweet retreat is here for the saints, in all the scorns, reproaches, scandals, misrepresentations, which they undergo in the world. When a child is abused abroad in the streets by strangers, he runs with speed to the bosom of his father; there he makes his complaint, and is comforted. In all the hardy censures and tongue-persecutions which the saints meet withal in the streets of the world, they may run with their meanings unto their Father, and be comforted. "As one whom his mother
52
comforteth, so will I comfort you," saith the Lord, <236613>Isaiah 66:13. So that the soul may say, "If I have hatred in the world, I will go where I am sure of love. Though all others are hard to me, yet my Father is tender and full of compassion: I will go to him, and satisfy myself in him. Here I am accounted vile, frowned on, and rejected; but I have honor and love with him, whose kindness is better than life itself. There I shall have all things in the fountain, which others have but in the drops. There is in my Father's love every thing desirable: there is the sweetness of all mercies in the abstract itself, and that fully and durably."
Evidently, then, the saints are the most mistaken men in the world. If they say, "Come and have fellowship with us;" are not men ready to say, "Why, what are you? a sorry company of seditious, factious persons. Be it known unto you, that we despise your fellowship. When we intend to leave fellowship with all honest men, and men of worth, then will we come to you." But, alas! how are men mistaken! Truly their fellowship is with the Father: let men think of it as they please, they have close, spiritual, heavenly refreshing, in the mutual communication of love with the Father himself. How they are generally misconceived, the apostle declares, 2<470608> Corinthians 6:8-10,
"As deceivers, and yet true; as unknown, and yet well known; as dying, and, behold, we live; as chastened, and not killed; as sorrowful, yet always rejoicing; as poor, yet making many rich; as having nothing, and yet possessing all things."
And as it is thus in general, so in no one thing more than this, that they are looked on as poor, low, despicable persons, when indeed they are the only great and noble personages in the world. Consider the company they keep: it is with the Father; -- who so glorious? The merchandise they trade in, it is love; -- what so precious? Doubtless they are the excellent on the earth, <191603>Psalm 16:3.
Farther; this will discover a main difference between the saints and empty professors: -- As to the performance of duties, and so the enjoyment of outward privileges, fruitless professors often walk hand in hand with them; but now come to their secret retirements, and what a difference is there! There the saints hold communion with God: hypocrites, for the most part, with the world and their own lusts; -- with them they converse
53
and communicate; they hearken what they will say to them, and make provision for them, when the saints are sweetly wrapt up in the bosom of their Father's love. It is oftentimes even almost impossible that believers should, in outward appearance, go beyond them who have very rotten hearts: but this meat they have, which others know not of; this refreshment in the banqueting house, wherein others have no share; -- in the multitude of their thoughts, the comforts of God their Father refresh their souls.
Now, then (to draw towards a close of this discourse), if these things be so, "what manner of men ought we to be, in all manner of holy conversation?" Even "our God is a consuming fire." What communion is there between light and darkness? Shall sin and lust dwell in those thoughts which receive in and carry out love from and unto the Father? Holiness becometh his presence for ever. An unclean spirit cannot draw nigh unto him; -- an unholy heart can make no abode with him. A lewd person will not desire to hold fellowship with a sober man; and will a man of vain and foolish imaginations hold communion and dwell with the most holy God? There is not any consideration of this love but is a powerful motive unto holiness, and leads thereunto. Ephraim says, "What have I to do any more with idols?" when in God he finds salvation. Communion with the Father is wholly inconsistent with loose walking.
"If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth," 1<620106> John 1:6.
"He that saith, I know him" (I have communion with him), "and keepeth not his commandments, is a liar, and the truth is not in him," <620204>chap. 2:4.
The most specious and glorious pretense made to an acquaintance with the Father, without holiness and obedience to his commandments, serves only to prove the pretenders to be liars. The love of the world and of the Father dwell not together.
And if this be so (to shut up all), how many that go under the name of Christians, come short of the truth of it! How unacquainted are the generality of professors with the mystery of this communion, and the fruits of it! Do not many very evidently hold communion with their lusts
54
and with the world, and yet would be thought to have a portion and inheritance among them that are sanctified? They have neither new name nor white stone, and yet would be called the people of the Most High. May it not be said of many of them, rather, that God is not in all their thoughts, than that they have communion with him? The Lord open the eyes of men, that they may see and know that walking with God is a matter not of form, but power! And so far of peculiar communion with the Father, in the instance of love which we have insisted on. "He is also faithful who has called us to the fellowship of his Son Jesus Christ our Lord;" of which in the next place.
55
PART 2
OF COMMUNION WITH THE SON JESUS CHRIST
CHAPTER 1
Of the fellowship which the saints have with Jesus Christ the Son of God -- That they have such a fellowship proved, 1<460109> Corinthians 1:9; <660320>Revelation 3:20; <200201>Song of Solomon 2:1-7 opened; also <200901>Proverbs 9:1-5.
Of that distinct communion which we have with the person of the Father we have treated in the foregoing chapters; we now proceed to the consideration of that which we have with his Son, Jesus Christ our Lord. Now the fellowship we have with the second person, is with him as Mediator, -- in that office whereunto, by dispensation, he submitted himself for our sakes; being "made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons," <480404>Galatians 4:4,5. And herein I shall do these two things: --
I. Declare that we have such fellowship with the Son of God.
II. Show wherein that fellowship or communion does consist: --
I. For the first, I shall only produce some few places of Scripture to
confirm it, that it is so: -- 1<460109> Corinthians 1:9,
"God is faithful, by whom ye were called unto the fellowship of his Son Jesus Christ our Lord."
This is that whereunto all the saints are called, and wherein, by the faithfulness of God, they shall be preserved, even fellowship with Jesus Christ our Lord. We are called of God the Father, as the Father, in pursuit of his love, to communion with the Son, as our Lord.
<660320>Revelation 3:20,
56
"Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me."
Certainly this is fellowship, or I know not what is. Christ will sup with believers: he refreshes himself with his own graces in them, by his Spirit bestowed on them. The Lord Christ is exceedingly delighted in tasting of the sweet fruits of the Spirit in the saints. Hence is that prayer of the spouse that she may have something for his entertainment when he comes to her, <200416>Song of Solomon 4:16,
"Awake, O north wind; and come, thou south; blow upon my garden, that the spices thereof may flow out. Let my Beloved come into his garden, and eat his pleasant fruits."
The souls of the saints are the garden of Jesus Christ, the good ground, <580607>Hebrews 6:7; -- a garden for delight; he rejoices in them; "his delights are with the sons of men," <200831>Proverbs 8:31; and he "rejoices over them," <360317>Zephaniah 3:17; -- and a garden for fruit, yea, pleasant fruit; so he describes it, <200412>Song of Solomon 4:12-14,
"A garden inclosed is my sister, my spouse; a spring shut up, a fountain sealed. Thy plants are an orchard of pomegranates, with pleasant fruits; camphire, with spikenard, spikenard and saffron; calamus and cinnamon, with all trees of frankincense; myrrh and aloes, with all chief spices."
Whatever is sweet and delicious for taste, whatever savory and odoriferous, whatever is useful and medicinal, is in this garden. There is all manner of spiritual refreshments, of all kinds whatever, in the souls of the saints, for the Lord Jesus. On this account is the spouse so earnest in the prayer mentioned for an increase of these things, that her Beloved may sup with her, as he has promised. "Awake, O north wind," etc.; -- "O that the breathing and workings of the Spirit of all grace might stir up all his gifts and graces in me, that the Lord Jesus, the beloved of my soul, may have meet and acceptable entertainment from me." God complains of want of fruit in his vineyard, <230502>Isaiah 5:2; <281001>Hosea 10:1. Want of good food for Christ's entertainment is that the spouse feared, and labors to prevent. A barren heart is not fit to receive him. And the delight he takes in the fruit of
57
the Spirit is unspeakable. This he expresses at large, <200501>Song of Solomon 5:1, "I am come," saith he; "I have eaten, I am refreshed." He calls it µydgi ;m] yrPi ], "The fruit of his sweetnesses;" or most pleasant to him. Moreover, as Christ sups with his saints, so he has promised they shall sup with him, to complete that fellowship they have with him. Christ provides for their entertainment in a most eminent manner. There are beasts killed, and wine is mingled, and a table furnished, <200902>Proverbs 9:2. He calls the spiritual dainties that he has for them a "feast," a "wedding," "a feast of fat things, wine on the lees," etc. The fatted calf is killed for their entertainment. Such is the communion, and such is the mutual entertainment of Christ and his saints in that communion.
<200201>Song of Solomon 2:1-7, "I am the rose of Sharon, and the lily of the valleys. As the lily among thorns, so is my love among the daughters. As the apple-tree among the trees of the wood, so is my Beloved among the sons. I sat down under his shadow with great delight, and his fruit was sweet to my taste," etc.
In the two first verses you have the description that Christ gives, first of himself, then of his church. Of himself, verse l; that is, what he is to his spouse: "I am the rose of Sharon, and the lily of the valleys." The Lords Christ is, in the Scripture, compared to all things of eminency in the whole creation. He is in the heavens the sun, and the bright morning star: as the lion among the beasts, the lion of the tribe of Judah. Among the flowers of the field, here he is the rose and the lily. The two eminencies of flowers, sweetness of savor and beauty of color, are divided between these. The rose for sweetness, and the lily for beauty ("Solomon in all his glory was not arrayed like one of these"), have the pre-eminence. Farther, he is "the rose of Sharon," a fruitful plain, where the choicest herds were fed, 1<132729> Chronicles 27:29; so eminent, that it is promised to the church that there shall be given unto her the excellency of Sharon, <233502>Isaiah 35:2. This fruitful place, doubtless, brought forth the most precious roses. Christ, in the savor of his love, and in his righteousness (which is as the garment wherein Jacob received his blessing, giving forth a smell as the smell of a pleasant field, <012727>Genesis 27:27), is as this excellent rose, to draw and allure the hearts of his saints unto him. As God smelled a sweet savor from the blood of his atonement, <490502>Ephesians 5:2; so from the graces wherewith
58
for them he is anointed, his saints receive a refreshing, cherishing savor, <200103>Song of Solomon 1:3. A sweet savor expresses that which is acceptable and delightful, <010821>Genesis 8:21. He is also "the lily of the valleys;" that of all flowers is the most eminent in beauty, <400629>Matthew 6:29. Most desirable is he, for the comeliness and perfection of his person; incomparably fairer than the children of men: of which afterward. He, then, being thus unto them (abundantly satiating all their spiritual senses) their refreshment, their ornament, their delight, their glory; in the next verse he tells us what they are to him: "As the lily among thorns, so is my beloved among the daughters." That Christ and his church are likened unto and termed the same thing (as here the lily), is, as from their union by the indwelling of the same Spirit, so from that conformity and likeness that is between them, and whereunto the saints are appointed. Now she is a lily, very beautiful unto Christ; "as the lily among thorns:" --
1. By the way of eminency; as the lily excelleth the thorns, so do the saints all others whatever, in the eye of Christ. Let comparison be made, so will it be found to be. And, --
2. By the way of trial; the residue of the world being "pricking briers and grieving thorns to the house of Israel," <262809>Ezekiel 28:94.
"The best of them is as a brier, the most upright is sharper than a thorn hedge," <330704>Micah 7:4.
And thus are they among the daughters, -- even the most eminent collections of the most improved professors, that are no more but so. There cannot be in any greater comparison, a greater exaltation of the excellency of any thing. So, then, is Christ to them indeed, verse l; so are they in his esteem, and indeed, verse 2. How he is in their esteem and indeed, we have, verse 3.
"As the apple-tree among the trees of the wood, so is my Beloved among the sons. I sat down under his shadow with great delight, and his fruit was sweet to my taste." To carry on this intercourse, the spouse begins to speak her thoughts of, and to show her delight in, the Lord Christ; and as he compares her to the lily among the thorns, so she him to the apple-tree among the trees of the wood. And she adds this reason of it, even because
59
he has the two eminent things of trees, which the residue of them have not: --
1. Fruit for food;
2. Shade for refreshment.
Of the one she eateth, under the other she resteth; both with great delight. All other sons, either angels, the sons of God by creation, Job<180106> 1:6, 38:7, or the sons of Adam, -- the best of his offspring, the leaders of those companies which, verse 2, are called daughters, or sons of the old creation, the top branches of all its desirable things, -- are to an hungry, weary soul (such alone seek for shade and fruit) but as the fruitless, leafless trees of the forest, which will yield them neither food nor refreshment. "In Christ," saith she, "there is fruit, fruit sweet to the taste; yea, `his flesh is meat indeed, and his blood is drink indeed,'" <430655>John 6:55. "Moreover, he has brought forth that everlasting righteousness which will abundantly satisfy any hungry soul, after it has gone to many a barren tree for food, and has found none. Besides, he aboundeth in precious and pleasant graces, whereof I may eat; yea, he calls me to do so, and that abundantly." These are the fruits that Christ beareth. They speak of a tree that bringeth forth all things needful for life, in food and raiment. Christ is that tree of life, which has brought forth all things that are needful unto life eternal. In him is that righteousness which we hunger after; -- in him is that water of life, which whoso drinketh of shall thirst no more. Oh, how sweet are the fruits of Christ's mediation to the faith of his saints! He that can find no relief in mercy, pardon, grace, acceptation with God, holiness, sanctification, etc., is an utter stranger to these things (wine on the lees) that are prepared for believers. Also, he has shades for refreshment and shelter; -- shelter from wrath without, and refreshment because of weariness from within. The first use of the shade is to keep us from the heat of the sun, as did Jonah's gourd. When the heat of wrath is ready to scorch the soul, Christ, interposing, bears it all. Under the shadow of his wings we sit down constantly, quietly, safely, putting our trust in him; and all this with great delight. Yea, who can express the joy of a soul safe shadowed from wrath under the covert of the righteousness of the Lord Jesus! There is also refreshment in a shade from weariness. He is "as the shadow of a great rock in a weary land," <233202>Isaiah 32:2. From the power of corruptions,
60
trouble of temptations, distress of persecutions, there is in him quiet, rest, and repose, <401127>Matthew 11:27,28.
Having thus mutually described each other, and so made it manifest that they cannot but be delighted in fellowship and communion, in the next verses that communion of theirs is at large set forth and described. I shall briefly observe four things therein: --
(1.) Sweetness.
(2.) Delight.
(3.) Safety.
(4.) Comfort.
(1.) Sweetness: "He brought me to the banqueting-house," or "house of wine." It is all set forth under expressions of the greatest sweetness and most delicious refreshment, -- flagons, apples, wine, etc. "HE entertains me," saith the spouse, "as some great personage." Great personages, at great entertainments, are had into the banqueting-house, -- the house of wine and dainties. These are the preparations of grace and mercy, -- love, kindness, supplies revealed in the gospel, declared in the assemblies of the saints, exhibited by the Spirit. This "love is better than wine," <200102>Song of Solomon 1:2; it is "not meat and drink, but righteousness, and peace, and joy in the Holy Ghost." Gospel dainties are sweet refreshments; whether these houses of wine be the Scriptures, the gospel, or the ordinances dispensed in the assemblies of the saints, or any eminent and signal manifestations of special love (as banqueting is not every day's work, nor used at ordinary entertainments), it is all one. Wine, that cheereth the heart of man, that makes him forget his misery, <203106>Proverbs 31:6,7, that gives him a cheerful look and countenance, <014912>Genesis 49:12, is it at which is promised. The grace exhibited by Christ in his ordinances is refreshing, strengthening, comforting, and full of sweetness to the souls of the saints. Woe be to such full souls as loathe these honey-combs! But thus Christ makes all his assemblies to love banqueting-houses; and there he gives his saints entertainment.
(2.) Delight. The spouse is quite ravished with the sweetness of this entertainment, finding love, and care, and kindness, bestowed by Christ in
61
the assemblies of the saints. Hence she cries out, verse 5, "Stay me with flagons, comfort me with apples; for I am sick of love." Upon the discovery of the excellency and sweetness of Christ in the banqueting-house, the soul is instantly overpowered, and cries out to be made partaker of the fullness of it. She is "sick of love:" not (as some suppose) fainting for want of a sense of love, under the apprehension of wrath; but made sick and faint, even overcome, with the mighty acting of that divine affection, after she had once tasted of the sweetness of Christ in the banqueting-house. Her desire deferred, makes her heart sick; therefore she cries, "Stay me," etc.; -- "I have seen a glimpse of the `King in his beauty,' -- tasted of the fruit of his righteousness; my soul melteth in longing after him. Oh! support and sustain my spirit with his presence in his ordinances, -- those `flagons and apples of his banqueting-house,' -- or I shall quite sink and faint! Oh, what hast thou done, blessed Jesus! I have seen thee, and my soul is become as the chariots of Ammi-nadib. Let me have something from thee to support me, or I die." When a person is fainting on any occasion, these two things are to be done: -- strength is to be used to support him, that he sink not to the ground; and comfortable things are to be applied, to refresh his spirits. These two the soul, overpowered and fainting with the force of its own love, (raised by a sense of Christ's,) prayeth for. It would have strengthening grace to support it in that condition, that it may be able to attend its duty; and consolations of the Holy Ghost, to content, revive, and satiate it, until it come to a full enjoyment of Christ. And thus sweetly and with delight is this communion carried on.
(3.) Safety: "His banner over me was love," verse 4. The banner is an emblem of safety and protection, -- a sign of the presence of an host. Persons belonging to an army do encamp under their banner in security. So did the children of Israel in the wilderness; every tribe kept their camps under their own standard. It is also a token of success and victory, <192005>Psalm 20:5. Christ has a banner for his saints; and that is love. All their protection is from his love; and they shall have all the protection his love can give them. This safeguards them from hell, death, -- all their enemies. Whatever presses on them, it must pass through the banner of the love of the Lord Jesus. They have, then, great spiritual safety; which is another ornament or excellency of their communion with him.
62
(4.) Supportment and consolation, verse 6, "His left hand is under my head, and his right hand does embrace me." Christ here has the posture of a most tender friend towards any one in sickness and sadness. The soul faints with love, -- spiritual longings after the enjoyment of his presence; and Christ comes in with his embraces. He nourisheth and cherisheth his church, <490529>Ephesians 5:29; <236309>Isaiah 63:9. Now, "the hand under the head," is supportment, sustaining grace, in pressures and difficulties; and "the hand that does embrace," the hand upon the heart, is joy and consolation; -- in both, Christ rejoicing, as the "bridegroom rejoiceth over the bride," <236205>Isaiah 62:5. Now, thus to lie in the arms of Christ's love, under a perpetual influence of supportment and refreshment, is certainly to hold communion with him. And hereupon, verse 7, the spouse is most earnest for the continuance of his fellowship, charging all so to demean themselves, that her Beloved be not disquieted, or provoked to depart.
In brief, this whole book is taken up in the description of the communion that is between the Lord Christ and his saints; and therefore, it is very needless to take from thence any more particular instances thereof
I shall only add that of <200901>Proverbs 9:1-5, "Wisdom has builded her house, she has hewn out her seven pillars; she has killed her beasts; she has mingled her wine; she has also furnished her table. She has sent forth her maidens: she crieth upon the highest places of the city, Whose is simple, let him turn in hither: as for him that wanteth understanding, she saith to him, Come, eat of my bread, and drink of the wine which I have mingled."
The Lord Christ, the eternal Wisdom of the Father, and who of God is made unto us wisdom, erects a spiritual house, wherein he makes provision for the entertainment of those guests whom he so freely invites. His church is the house which he has built on a perfect number of pillars, that it might have a stable foundation: his slain beasts and mingled wine, wherewith his table is furnished, are those spiritual fat things of the gospel, which he has prepared for those that come in upon his invitation. Surely, to eat of this bread, and drink of this wine, which he has so graciously prepared, is to hold fellowship with him; for in what ways or things is there nearer communion than in such?
I might farther evince this truth, by a consideration of all the relations wherein Christ and his saints do stand; which necessarily require that there
63
be a communion between them, if we do suppose they are faithful in those relations: but this is commonly treated on, and something will be spoken to it in one signal instance afterward.
64
CHAPTER 2
What it is wherein we have peculiar fellowship with the Lord Christ -- This is in grace -- This proved, <430114>John 1:14,16,17; 2 Corinthians 13:14; 2<530317> Thessalonians 3:17,18 -- Grace of various acceptations -- Personal grace in Christ proposed to consideration -- The grace of Christ as Mediator intended, <194502>Psalm 45:2 -- <200510>Song of Solomon 5:10, Christ, how white and ruddy -- His fitness to save, from the grace of union -- His fullness to save -- His suitableness to endear -- These considerations improved.
II. Having manifested that the saints hold peculiar fellowship with the
Lord Jesus, it neatly follows that we show wherein it is that they have this peculiar communion with him.
Now, this is in GRACE. This is everywhere ascribed to him by the way of eminency. <430114>John 1:14, "He dwelt among us, full of grace and truth;" grace in the truth and substance of it. All that went before was but typical and in representation; in the truth and substance it comes only by Christ. "Grace and truth came by Jesus Christ," verse 17; "and of his fullness have all we received, and grace for grace," verse l6; -- that is, we have communion with him in grace; we receive from him all manner of grace whatever; and therein have we fellowship with him.
So likewise in that apostolical benediction, wherein the communication of spiritual blessings from the several persons unto the saints is so exactly distinguished; it is grace that is ascribed to our Lord Jesus Christ, 2<471314> Corinthians 13:14,
"The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all."
Yea, Paul is so delighted with this, that he makes it his motto, and the token whereby he would have his epistles known, 2<530317> Thessalonians 3:17,18,
65
"The salutation of Paul with mine own hand, which is the token in every epistle: so I write. The grace of our Lord Jesus Christ be with you all."
Yea, he makes these two, "Grace be with you," and, "The Lord Jesus be with you," to be equivalent expressions; for whereas he affirmed the one to be the token in all his epistles, yet sometimes he useth the one only, sometimes the other of these, and sometimes puts them both together. This, then, is that which we are peculiarly to eye in the Lord Jesus, to receive it from him, even grace, gospel-grace, revealed in or exhibited by the gospel. He is the head-stone in the building of the temple of God, to whom "Grace, grace," is to be cried, <380407>Zechariah 4:7.
Grace is a word of various acceptations. In its most eminent significations it may be referred unto one of these three heads: --
1. Grace of personal presence and comeliness. So we say, "A graceful and comely person," either from himself or his ornaments. This in Christ (upon the matter) is the subject of near one-half of the book of Canticles; it is also mentioned, <194502>Psalm 45:2, "Thou art fairer than the children of men; grace is poured into thy lips." And unto this first head, in respect of Christ, do I refer also that acceptation of grace which, in respect of us, I fix in the third place. Those inconceivable gifts and fruits of the Spirit which were bestowed on him, and brought forth in him, concur to his personal excellency; as will afterward appear.
2. Grace of free favor and acceptance. "By this grace we are saved;" that is, the free favor and gracious acceptation of God in Christ. In this sense is it used in that frequent expression, "If I have found grace in thy sight;" that is, if I be freely and favorably accepted before thee. So he "giveth grace" (that is, favor) "unto the humble," <590406>James 4:6; <013921>Genesis 39:21, 41:37; <440710>Acts 7:10; 1<090226> Samuel 2:26; 2<122527> Kings 25:27, etc.
3. The fruits of the Spirit, sanctifying and renewing our natures, enabling unto good, and preventing from evil, are so termed. Thus the Lord tells Paul, "his grace was sufficient for him;" that is, the assistance against temptation which he afforded him, <510316>Colossians 3:16; 2<470806> Corinthians 8:6,7; <581228>Hebrews 12:28.
66
These two latter, as relating unto Christ in respect of us who receive them, I call purchased grace, being indeed purchased by him for us; and our communion with him therein is termed a "fellowship in his sufferings, and the power of his resurrection," <500310>Philippians 3:10.
1. Let us begin with the first, which I call personal grace; and concerning that do these two things: --
(1.) Show what it is, and wherein it consisteth; I mean the personal grace of Christ. And, --
(2.) Declare how the saints hold immediate communion with him therein.
(1.) To the handling of the first, I shall only premise this observation: -- It is Christ as mediator of whom we speak; and therefore, by the "grace of his person," I understand not, --
[1.] The glorious excellencies of his Deity considered in itself, abstracting from the office which for us, as God and man, he undertook.
[2.] Nor the outward appearance of his human nature, neither when he conversed here on earth, bearing our infirmities (whereof, by reason of the charge that was laid upon him, the prophet gives quite another character, <235214>Isaiah 52:14), concerning which some of the ancients were very poetical in their expressions; nor yet as now exalted in glory; -- a vain imagination whereof makes many bear a false, a corrupted respect unto Christ, even upon carnal apprehensions of the mighty exaltation of the human nature; which is but "to know Christ after the flesh," 2<470516> Corinthians 5:16, a mischief much improved by the abomination of foolish imagery. But this is that which I intend, -- the graces of the person of Christ as he is vested with the office of mediation, this spiritual eminency, comeliness, and beauty, as appointed and anointed by the Father unto the great work of bringing home all his elect unto his bosom.
Now, in this respect the Scripture describes him as exceeding excellent, comely, and desirable, -- far above comparison with the chiefest, choicest created good, or any endearment imaginable.
67
<194502>Psalm 45:2, "Thou art fairer than the children of men: grace is poured into thy lips" He is, beyond comparison, more beautiful and gracious than any here below, -- t;ypyi p; y] ;, the word is doubled, to increase its significance, and to exalt its subject beyond all comparison. açn ynbm pyd[ ajyçm ablm °rpwç, says the Chaldee paraphrase: "Thy fairness, O king Messiah, is more excellent than the sons of men." "Pulcher admodum prae filiis hominum;" -- exceeding desirable. Inward beauty and glory is here expressed by that of outward shape, form, and appearance; because that was so much esteemed in those who were to rule or govern. <230402>Isaiah 4:2, the prophet, terming of him "The branch of the Lord," and "The fruit of the earth," affirms that he shall be "beautiful and glorious, excellent and comely;" "for in him dwelleth all the fullness of the Godhead bodily," <510209>Colossians 2:9.
<200509>Song of Solomon 5:9, the spouse is inquired of as to this very thing, even concerning the personal excellencies of the Lord Christ, her beloved: "What is thy Beloved" (say the daughters of Jerusalem) "more than another beloved, O thou fairest among women? what is thy Beloved more than another beloved?" and she returns this answer, verse 10, "My Beloved is white and ruddy, the chiefest among ten thousand;" and so proceedeth to a particular description of him by his excellencies to the end of the chapter, and there concludeth that "he is altogether lovely," verse 16; whereof at large afterward. Particularly, he is here affirmed to be "white and ruddy;" a due mixture of which colors composes the most beautiful complexion.
1st. He is white in the glory of his Deity, and ruddy in the preciousness of his humanity.
"His teeth are white with milk, and his eyes are red with wine," <014912>Genesis 49:12.
Whiteness (if I may so say) is the complexion of glory. In that appearance of the Most High, the "Ancient of days," <270709>Daniel 7:9, it is said, "His garment was white as snow, and the hair of his head like the pure wool;" -- and of Christ in his transfiguration, when he had on him a mighty luster of the Deity,
68
"His face did shine as the sun, and his raiment was white as the light," <401702>Matthew 17:2;
\which, in the phrase of another evangelist, is, "White as snow, so as no fuller on earth can white them," <410903>Mark 9:3. It was a divine, heavenly, surpassing glory that was upon him, <660114>Revelation 1:14. Hence the angels and glorified saints, that always behold him, and are fully translated into the image of the same glory, are still said to be in white robes. His whiteness is his Deity, and the glory thereof. And on this account the Chaldee paraphrase ascribes this whole passage unto God. "They say," saith he, "to the house of Israel, `Who is the God whom thou wilt serve?'" etc. Then began the congregation of Israel to declare the praises of the Ruler of the world, and said, `I will serve that God who is clothed in a garment white as snow, the splendor of the glory of whose countenance is as fire." He is also ruddy in the beauty of his humanity. Man was called Adam, from the red earth whereof he was made. The word here used points him out as the second Adam, partaker of flesh and blood, because the children also partook of the same, <580214>Hebrews 2:14. The beauty and comeliness of the Lord Jesus in the union of both these in one person, shall afterward be declared.
2ndly. He is white in the beauty of his innocence and holiness, and ruddy in the blood of his oblation. Whiteness is the badge of innocence and holiness. It is said of the Nazarites, for their typical holiness, "They were purer than snow, they were whiter than milk," <250407>Lamentations 4:7. And the prophet shows us that scarlet, red, and crimson, are the colors of sin and guilt; whiteness of innocence, <230118>Isaiah 1:18. Our Beloved was "a Lamb without blemish and without spot," 1<600119> Peter 1:19. "He did no sin, neither was guile found in his mouth," 1<600222> Peter 2:22. He was "holy, harmless, undefiled, separate from sinners," <580726>Hebrews 7:26; as afterward will appear. And yet he who was so white in his innocence, was made ruddy in his own blood; and that two ways: -- Naturally, in the pouring out of his blood, his precious blood, in that agony of his soul when thick drops of blood trickled to the ground, <422244>Luke 22:44; as also when the whips and thorns, nails and spears, poured it out abundantly: "There came forth blood and water," <431934>John 19:34. He was ruddy by being drenched all over in his own blood. And morally, by the imputation of sin, whose color is red and crimson. "God made him to be sin for us, who knew no sin,"
69
2<470521> Corinthians 5:21. He who was white, became ruddy for our sakes, pouring out his blood an oblation for sin. This also renders him graceful: by his whiteness he fulfilled the law; by his redness he satisfied justice. "This is our Beloved, O ye daughters of Jerusalem."
3rdly. His endearing excellency in the administration of his kingdom is hereby also expressed. He is white in love and mercy unto his own; red with justice and revenge towards his enemies, <236303>Isaiah 63:3; <661913>Revelation 19:13.
There are three things in general wherein this personal excellency and grace of the Lord Christ does consist: --
(1st.) His fitness to save, from the grace of union, and the proper necessary effects thereof
(2ndly.) His fullness to save, from the grace of communion; or the free consequences of the grace of union.
(3rdly.) His excellency to endear, from his complete suitableness to all the wants of the souls of men: --
(1st.) His fitness to save, -- his being "hikanos", a fit Savior, suited to the work; and this, I say, is from his grace of union. The uniting of the natures of God and man in one person made him fit to be a Savior to the uttermost. He lays his hand upon God, by partaking of his nature, <381307>Zechariah 13:7; and he lays his hand upon us, by being partaker of our nature, <580214>Hebrews 2:14, 16, and so becomes a days-man, or umpire between both. By this means he fills up all the distance that was made by sin between God and us; and we who were far off are made nigh in him. Upon this account it was that he had room enough in his breast to receive, and power enough in his spirit to bear, all the wrath that was prepared for us. Sin was infinite only in respect of the object; and punishment was infinite in respect of the subject. This ariseth from his union.
Union is the conjunction of the two natures of God and man in one person, <430114>John 1:14; <230906>Isaiah 9:6; <450103>Romans 1:3, 9:5. The necessary consequences whereof are, --
70
[1st.] The subsistence of the human nature in the person of the Son of God, having no subsistence of its own, <420135>Luke 1:35; 1<540316> Timothy 3:16.
[2ndly.] Koinwnia> idj iwmat> wn, that communication of attributes in the person, whereby the properties of either nature are promiscuously spoken of the person of Christ, under what name soever, of God or man, he be spoken of, <442028>Acts 20:28, 3:21.
[3rdly.] The execution of his office of mediation in his single person, in respect of both natures: wherein is considerable, oJ ejnergwn~ , -- the agent, Christ himself, God and man. He is the principium quo, ejnerghtikorgeia, or drastikh< thv~ fu>sewv ki>nhsiv, -- the effectual working itself of each nature. And, lastly, the enj e>rghma, or apote>lesma, -- the effect produced, which ariseth from all, and relates to them all: so resolving the excellency I speak of into his personal union.
(2ndly.) His fullness to save, from the grace of communion or the effects of his union, which are free; and consequences of it, which is all the furniture that he received from the Father by the unction of the Spirit, for the work of our salvation: "He is able also to save them to the uttermost that come unto God by him," <580725>Hebrews 7:25; having all fullness unto this end communicated unto him: "for it pleased the Father that in him should all fullness dwell," <510119>Colossians 1:19; and he received not "the Spirit by measure," <430334>John 3:34. And from this fullness he makes out a suitable supply unto all that are his; "grace for grace," <430116>John 1:16. Had it been given to him by measure, we had exhausted it.
(3rdly.) His excellency to endear, from his complete suitableness to all the wants of the souls of men. There is no man whatever, that has any want in reference unto the things of God, but Christ will be unto him that which he wants: I speak of those who are given him of his Father. Is he dead? Christ is life. Is he weak? Christ is the power of God, and the wisdom of God. Has he the sense of guilt upon him? Christ is complete righteousness, -- "The Lord our Righteousness." Many poor creatures are sensible of their wants, but know not where their remedy lies. Indeed, whether it be life or light, power or joy, all is wrapped up in him.
71
This, then, for the present, may suffice in general to be spoken of the personal grace of the Lord Christ: -- He has a fitness to save, having pity and ability, tenderness and power, to carry on that work to the uttermost; and a fullness to save, of redemption and sanctification, of righteousness and the Spirit; and a suitableness to the wants of all our souls: whereby he becomes exceedingly desirable, yea, altogether lovely; as afterward will appear in particular. And as to this, in the first place, the saints have distinct fellowship with the Lord Christ; the manner whereof shall be declared in the ensuing chapter.
Only, from this entrance that has been made into the description of him with whom the saints have communion, some motives might be taken to stir us up whereunto; as also considerations to lay open the nakedness and insufficiency of all other ways and things unto which men engage their thoughts and desires, something may be now proposed. The daughters of Jerusalem, ordinary, common professors, having heard the spouse describing her Beloved, <200510>Song of Solomon 5:10-16, etc., instantly are stirred up to seek him together with her; chap. <220601>6:1, "Whither is thy Beloved turned aside? that we may seek him with thee." What Paul says of them that crucified him, may be spoken of all that reject him, or refuse communion with him: "Had they known him, they would not have crucified the Lord of glory;" -- Did men know him, were they acquainted in any measure with him, they would not so reject the Lord of glory. Himself calls them "simple ones," "fools," and "scorners," that despise his gracious invitation, <200122>Proverbs 1:22. There are none who despise Christ, but only they that know him not; whose eyes the God of this world has blinded, that they should not behold his glory. The souls of men do naturally seek something to rest and repose themselves upon, -- something to satiate and delight themselves withal, with which they [may] hold communion; and there are two ways whereby men proceed in the pursuit of what they so aim at. Some set before them some certain end, -- perhaps pleasure, profit, or, in religion itself, acceptance with God; others seek after some end, but without any certainty, pleasing themselves now with one path, now with another, with various thoughts and ways, like them, <235710>Isaiah 57:10 -- because something comes in by the life of the hand, they give not over though weary. In what condition soever you may be (either in greediness pursuing some certain end, be it secular or religious;
72
or wandering away in your own imaginations, wearying yourselves in the largeness of your ways), compare a little what you aim at, or what you do, with what you have already heard of Jesus Christ: if any thing you design be like to him, if any thing you desire be equal to him, let him be rejected as one that has neither form nor comeliness in him; but if, indeed, all your ways be but vanity and vexation of spirit, in comparison of him, why do you spend your "money for that which is not bread, and your labor for that which satisfieth not?"
Use. 1. You that are yet in the flower of your days, full of health and strength, and, with all the vigor of your spirits, do pursue some one thing, some another, consider, I pray, what are all your beloveds to this Beloved? What have you gotten by them? Let us see the peace, quietness, assurance of everlasting blessedness that they have given you? Their paths are crooked paths, whoever goes in them shall not know peace. Behold here a fit object for your choicest affections, -- one in whom you may find rest to your souls, -- one in whom there is nothing will grieve and trouble you to eternity. Behold, he stands at the door of your souls, and knocks: O reject him not, lest you seek him and find him not! Pray study him a little; you love him not, because you know him not. Why does one of you spend his time in idleness and folly, and wasting of precious time, perhaps debauchedly? Why does another associate and assemble himself with them that scoff at religion and the things of God? Merely because you know not our dear Lord Jesus. Oh, when he shall reveal himself to you, and tell you he is Jesus whom you have slighted and refused, how will it break your hearts, and make you mourn like a dove, that you have neglected him! and if you never come to know him, it had been better you had never been. Whilst it is called Today, then, harden not your hearts.
Use 2. You that are, perhaps, seeking earnestly after a righteousness, and are religious persons, consider a little with yourselves, -- has Christ his due place in your hearts? is he your all? does he dwell in your thoughts? do you know him in his excellency and desirableness? do you indeed account all things "loss and dung" for his exceeding excellency? or rather, do you prefer almost any thing in the world before it? But more of these things afterward.
73
CHAPTER 3
Of the way and manner whereby the saints hold communion with the Lord Christ as to personal grace -- The conjugal relation between Christ and the saints, <200216>Song of Solomon 2:16 <235405>Isaiah 54:5, etc.; <200311>Song of Solomon 3:11, opened -- The way of communion in conjugal relation, <280303>Hosea 3:3; <200115>Song of Solomon 1:15 -- On the part of Christ -- On the part of the saints.
(2.) The next thing that comes under consideration is, the way whereby we hold communion with the Lord Christ, in respect of that personal grace whereof we have spoken. Now, this the Scripture manifests to be by the way of a conjugal relation. He is married unto us, and we unto him; which spiritual relation is attended with suitable conjugal affections. And this gives us fellowship with him as to his personal excellencies.
This the spouse expresseth, <200216>Song of Solomon 2:16, "My Beloved is mine, and I am his;" -- "He is mine, I possess him, I have interest in him, as my head and my husband; and I am his, possessed of him, owned by him, given up unto him: and that as to my Beloved in a conjugal relation."
So <235405>Isaiah 54:5,
"Thy Maker is thine husband; the LORD of hosts is his name; and thy Redeemer the Holy One of Israel; The God of the whole earth shall he be called."
This is yielded as the reason why the church shall not be ashamed nor confounded, in the midst of her troubles and trials, -- she is married unto her Maker, and her Redeemer is her husband. And Isaiah, chap. <236110>61:10, setting out the mutual glory of Christ and his church in their walking together, he saith it is "as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with jewels." Such is their condition, because such is their relation; which he also farther expresseth, chap. <236205>62:5, "As the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee." As it is with such persons in the day of their espousals, in the day of the gladness of their hearts, so is it with Christ and his saints
74
in this relation. He is a husband to them, providing that it may be with them according to the state and condition whereinto he has taken them.
To this purpose we have his faithful engagement, <280219>Hosea 2:19,20, "I will," saith he, "betroth thee unto me for ever; yea, I will betroth thee unto me in righteousness, and in judgement, and in loving-kindness, and in mercies. I will even betroth thee unto me in faithfulness." And it is the main design of the ministry of the gospel, to prevail with men to give up themselves unto the Lord Christ, as he reveals his kindness in this engagement. Hence Paul tells the Corinthians, 2<471102> Corinthians 11:2, that he had "espoused them unto one husband, that he might present them as a chaste virgin unto Christ." This he had prevailed upon them for, by the preaching of the gospel, that they should give up themselves as a virgin, unto him who had betrothed them to himself as a husband.
And this is a relation wherein the Lord Jesus is exceedingly delighted, and inviteth others to behold him in this his glory, <200301>Song of Solomon 3: it, "Go forth," saith he, "O ye daughters of Jerusalem, and behold king Solomon with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart." He calls forth the daughters of Jerusalem (all sorts of professors) to consider him in the condition of betrothing and espousing his church unto himself. Moreover, he tells them that they shall find on him two things eminently upon this account: --
1. Honor. It is the day of his coronation, and his spouse is the crown wherewith he is crowned. For as Christ is a diadem of beauty and a crown of glory unto Zion, <232805>Isaiah 28:5; so Zion also is a diadem and a crown unto him, <236203>Isaiah 62:3. Christ makes this relation with his saints to be his glory and his honor.
2. Delight. The day of his espousals, of taking poor sinful souls into his bosom, is the day of the gladness of his heart. John was but the friend of the Bridegroom, that stood and heard his voice, when he was taking his bride unto himself; and he rejoiced greatly, <430329>John 3:29: how much more, then, must be the joy and gladness of the Bridegroom himself! even that which is expressed, <360317>Zephaniah 3:17, "he rejoiceth with joy, he joys with singing."
75
It is the gladness of the heart of Christ, the joy of his soul, to take poor sinners into this relation with himself. He rejoiced in the thoughts of it from eternity, <200831>Proverbs 8:31; and always expresseth the greatest willingness to undergo the hard task required thereunto, <194007>Psalm 40:7, 8; <581007>Hebrews 10:7; yea, he was pained as a woman in travail, until he had accomplished it, <421250>Luke 12:50. Because he loved his church, he gave himself for it, <490525>Ephesians 5:25, despising the shame, and enduring the cross, <581202>Hebrews 12:2, that he might enjoy his bride, -- that he might be for her, and she for him, and not for another, <280303>Hosea 3:3. This is joy, when he is thus crowned by his mother. It is believers that are mother and brother of this Solomon, <401249>Matthew 12:49,50. They crown him in the day of his espousals, giving themselves to him, and becoming his glory, 2<470823> Corinthians 8:23.
Thus he sets out his whole communion with his church under this allusion, and that most frequently. The time of his taking the church unto himself is the day of his marriage; and the church is his bride, his wife, <661907>Revelation 19:7,8. The entertainment he makes for his saints is a wedding supper, <402203>Matthew 22:3. The graces of his church are the ornaments of his queen, <194509>Psalm 45:9-14; and the fellowship he has with his saints is as that which those who are mutually beloved in a conjugal relation do hold, <200101>Song of Solomon 1. Hence Paul, in describing these two, makes sudden and insensible transitions from one to the other, -- Ephesians 5, from verse 22 unto verse 32; concluding the whole with an application unto Christ and the church.
It is now to be inquired, in the next place, how it is that we hold communion with the person of Christ in respect of conjugal relations and affections, and wherein this does consist. Now, herein there are some things that are common unto Christ and the saints, and some things that are peculiar to each of them, as the nature of this relation does require. The whole may be reduced unto these two heads: --
[1.] A mutual resignation of themselves one to the other;
[2.] Mutual, consequential, conjugal affections.
[1.] There is a mutual resignation, or making over of their persons one to another. This is the first act of communion, as to the personal grace of
76
Christ. Christ makes himself over to the soul, to be his, as to all the love, care, and tenderness of a husband; and the soul gives up itself wholly unto the Lord Christ, to be his, as to all loving, tender obedience. And herein is the main of Christ's and the saints' espousals. This, in the prophet, is set out under a parable of himself and a harlot, <280303>Hosea 3:3, "Thou shalt abide for me," saith he unto her, "thou shalt not be for another, and I will be for thee." -- "Poor harlot," saith the Lord Christ, "I have bought thee unto myself with the price of mine own blood; and now, this is that which we will consent unto, -- I WILL BE FOR THEE, AND THOU SHALT BE FOR M E, and not for another.
1st. Christ gives himself to the soul, with all his excellencies, righteousness, preciousness, graces, and eminencies, to be its Savior, head, and husband, for ever to dwell with it in this holy relation. He looks upon the souls of his saints, likes them well, counts them fair and beautiful, because he has made them so. <200115>Song of Solomon 1:15, "Behold, thou art fair, my companion; behold, thou art fair; thou hast doves' eyes." Let others think what they please, Christ redoubles it, that the souls of his saints are very beautiful, even perfect, through his comeliness, which he puts upon them, <261614>Ezekiel 16:14, -- "Behold, thou art fair, thou art fair:" particularly, that their spiritual light is very excellent and glorious; like the eyes of a dove, tender, discerning, clear, and shining. Therefore he adds that pathetical wish of the enjoyment of this his spouse, <200214>Song of Solomon 2:14, "O my dove," saith he, "that art in the clefts of the rock, in the secret places of the stairs, let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely;" -- "Do not hide thyself, as one that flies to the clefts of the rocks; be not dejected, as one that hides herself behind the stairs, and is afraid to come forth to the company that inquires for her. Let not thy spirit be cast down at the weakness of thy supplications, let me yet hear thy sighs and groans, thy breathing and partings to me; they are very sweet, very delightful: and thy spiritual countenance, thy appearance in heavenly things, is comely and delightful unto me." Neither does he leave her thus, but, chap. <220408>4:8, presseth her hard to a closer [union] with him in this conjugal bond: "Come with me from Lebanon, my spouse, with me from Lebanon: look from the top of Amana, from the top of Shenir and Herman, from the lions' dens, from the mountains of the leopards;" --
77
"Thou art in a wandering condition (as the Israelites of old), among lions and leopards, sins and troubles; come from thence unto me, and I will give thee refreshment," <401128>Matthew 11:28.
Upon this invitation, the spouse boldly concludes, <200710>Song of Solomon 7:10, that the desire of Christ is towards her; that he does indeed love her, and aim at taking her into this fellowship with himself. So, in carrying on this union, Christ freely bestoweth himself upon the soul. Precious and excellent as he is, he becometh ours. He makes himself to be so; and with him, all his graces. Hence saith the spouse, "`My Beloved is mine;' in all that he is, he is mine." Because he is righteousness, he is "The LORD our Righteousness," <242306>Jeremiah 23:6. Because he is the wisdom of God, and the power of God, he is "made unto us wisdom," etc., 1<460130> Corinthians 1:30. Thus,
"the branch of the LORD is beautiful and glorious, and the fruit of the earth is excellent and comely for them that are escaped of Israel," <230402>Isaiah 4:2.
This is the first thing on the part of Christ, -- the free donation and bestowing of himself upon us to be our Christ, our Beloved, as to all the ends and purposes of love, mercy, grace, and glory; whereunto in his mediation he is designed, in a marriage covenant never to be broken. This is the sum of what is intended: -- The Lord Jesus Christ, fitted and prepared, by the accomplishment and furniture of his person as mediator, and the large purchase of grace and glory which he has made, to be a husband to his saints, his church, tenders himself in the promises of the gospel to them in all his desirableness; convinces them of his goodwill towards them, and his all-sufficiency for a supply of their wants; and upon their consent to accept of him, -- which is all he requires or expects at their hands, -- he engageth himself in a marriage covenant to be theirs for ever.
2ndly. On the part of the saints, it is their free, willing consent to receive, embrace, and submit unto the Lord Jesus, as their husband, Lord, and Savior, -- to abide with him, subject their souls unto him, and to be ruled by him for ever.
78
Now, this in the soul is either initial, or the solemn consent at the first entrance of union; or consequential, in renewed acts of consent all our days. I speak of it especially in this latter sense, wherein it is proper unto communion; not in the former, wherein it primarily intendeth union.
There are two things that complete this self-resignation of the soul: --
(1st.) The liking of Christ, for his excellency, grace, and suitableness, far above all other beloveds whatever, preferring him in the judgement and mind above them all. In the place above mentioned, <200509>Song of Solomon 5:9, the spouse being earnestly pressed, by professors at large, to give in her thoughts concerning the excellency of her Beloved in comparison of other endearments, answereth expressly, that he is "the chiefest of ten thousand, yea," verse 16, "altogether lovely," infinitely beyond comparison with the choicest created good or endearment imaginable. The soul takes a view of all that is in this world, "the lust of the flesh, the lust of the eyes, and the pride of life," and sees it all to be vanity, -- that "the world passeth away, and the lust thereof," 1<620216> John 2:16,17. These beloveds are no way to be compared unto him. It views also legal righteousness, blamelessness before men, uprightness of conversation, duties upon conviction, and concludes of all as Paul does, <500308>Philippians 3:8, "Doubtless, I count all these things loss for the excellency of the knowledge of Christ Jesus my Lord." So, also, does the church, <281403>Hosea 14:3, reject all appearing assistance whatever, -- as goodly as Asshur, as promising as idols, -- that God alone may be preferred. And this is the soul's entrance into conjugal communion with Jesus Christ as to personal grace, -- the constant preferring him above all pretenders to its affections, counting all loss and dung in comparison of him. Beloved peace, beloved natural relations, beloved wisdom and learning, beloved righteousness, beloved duties, [are] all loss, compared with Christ.
(2ndly.) The accepting of Christ by the will, as its only husband, Lord, and Savior. This is called "receiving" of Christ, <430112>John 1:12; and is not intended only for that solemn act whereby at first entrance we close with him, but also for the constant frame of the soul in abiding with him and owning of him as such. When the soul consents to take Christ on his own terms, to save him in his own way, and says, "Lord, I would have had thee and salvation in my way, that it might have been partly of mine endeavors,
79
and as it were by the works of the law; I am now willing to receive thee and to be saved in thy way, -- merely by grace: and though I would have walked according is my own mind, yet now I wholly give up myself to be ruled by thy Spirit: for in thee have I righteousness and strength, in thee am I justified and do glory;" -- then does it carry on communion with Christ as to the grace of his person. This it is to receive the Lord Jesus in his comeliness and eminency. Let believers exercise their hearts abundantly unto this thing. This is choice communion with the Son Jesus Christ. Let us receive him in all his excellencies, as he bestows himself upon us; -- be frequent in thoughts of faith, comparing him with other beloveds, sin, world, legal righteousness; and preferring him before them, counting them all loss and dung in comparison of him. And let our souls be persuaded of his sincerity and willingness in giving himself, in all that he is, as mediator unto us, to be ours; and let our hearts give up themselves unto him. Let us tell him that we will be for him, and not for another: let him know it from us; he delights to hear it, yea, he says, "Sweet is our voice, and our countenance is comely;" -- and we shall not fail in the issue of sweet refreshment with him.
DIGRESSION 1.
Some excellencies of Christ proposed to consideration, to endear our hearts unto him -- His description, <200501>Song of Solomon 5, opened.
To strengthen our hearts in the resignation mentioned of ourselves unto the Lord Christ as our husband, as also to make way for the stirring of us up to those consequential conjugal affections of which mention shall afterward be made, I shall turn aside to a more full description of some of the personal excellencies of the Lord Christ, whereby the hearts of his saints are indeed endeared unto him.
In "The LORD our Righteousness," then, may these ensuing things be considered; which are exceeding suitable to prevail upon our hearts to give up themselves to be wholly his: --
1. He is exceeding excellent and desirable in his Deity, and the glory thereof. He is "Jehovah our Righteousness," <242306>Jeremiah 23:6. In the rejoicing of Zion at his coming to her, this is the bottom, "Behold thy
80
God!" <234009>Isaiah 40:9. "We have seen his glory," saith the apostle. What glory is that? "The glory of the only-begotten Son of God," <430114>John 1:14. The choicest saints have been afraid and amazed at the beauty of an angel; and the stoutest sinners have trembled at the glory of one of those creatures in a low appearance, representing but the back parts of their glory, who yet themselves, in their highest advancement, do cover their faces at the presence of our Beloved, as conscious to themselves of their utter disability to bear the rays of his glory, <230602>Isaiah 6:2; <431239>John 12:39-41. He is "the fellow of the Lord, of hosts," <381307>Zechariah 13:7. And though he once appeared in the form of a servant, yet then "he thought it not robbery to be equal with God," <501706>Philippians 2:6. In the glory of this majesty he dwells in light inaccessible. We
"cannot by searching find out the Almighty unto perfection: it is as high as heaven; what can we do? deeper than hell; what can we know? the measure thereof is longer than the earth, and broader than the sea," Job<181107> 11:7-9.
We may all say one to another of this,
"Surely we are more brutish than any man, and have not the understanding of a man. We neither learned wisdom, nor have the knowledge of the holy. Who has ascended up into heaven, or descended? who has gathered the wind in his fists? who has bound the waters in a garment? who has established all the ends of the earth? what is his name, and what is his Son's name, if ye can tell," <203002>Proverbs 30:2-4.
If any one should ask, now, with them in the Canticles, what is in the Lord Jesus, our beloved, more than in other beloveds, that should make him so desirable, and amiable, and worthy of acceptation? what is he more than others? I ask, What is a king more than a beggar? Much every way. Alas! this is nothing; they were born alike, must die alike, and after that is the judgement. What is an angel more than a worm? A worm is a creature, and an angel is no more; he has made the one to creep in the earth, -- made also the other to dwell in heaven. There is still a proportion between these, they agree in something; but what are all the nothings of the world to the God infinitely blessed for evermore? Shall the dust of the balance, or the drop of the bucket be laid in the scale against him? This is he of whom the
81
sinners in Zion are afraid, and cry, "Who amongst us shall dwell with the devouring fire, who amongst us shall dwell with everlasting burnings?" I might now give you a glimpse of his excellency in many of those properties and attributes by which he discovers himself to the faith of poor sinners; but as he that goes into a garden where there are innumerable flowers in great variety, gathers not all he sees, but crops here and there one, and another, I shall endeavor to open a door, and give an inlet into the infinite excellency of the graces of the Lord Jesus, as he is "God blessed for evermore," presenting the reader with one or two instances, leaving him to gather for his own use what farther he pleaseth. Hence, then, observe, --
The endless, bottomless, boundless grace and compassion that is in him who is thus our husband, as he is the God of Zion. It is not the grace of a creature, nor all the grace that can possibly at once dwell in a created nature, that will serve our turn. We are too indigent to be suited with such a supply. There was a fullness of grace in the human nature of Christ, -- he received not "the Spirit by measure," <430334>John 3:34; a fullness like that of light in the sun, or of water in the sea (I speak not in respect of communication, but sufficiency); a fullness incomparably above the measure of angels: yet it was not properly an infinite fullness, -- it was a created, and therefore a limited fullness. If it could be conceived as separated from the Deity, surely so many thirsty, guilty souls, as every day drink deep and large draughts of grace and mercy from him, would (if I may so speak) sink him to the very bottom; nay, it could afford no supply at all, but only in a moral way. But when the conduit of his humanity is inseparably united to the infinite, inexhaustible fountain of the Deity, who can look into the depths thereof? If, now, there be grace enough for sinners in an all-sufficient God, it is in Christ; and, indeed, in any other there cannot be enough. The Lord gives this reason for the peace and confidence of sinners, <235404>Isaiah 54:4,5,
"Thou shalt not be ashamed, neither be thou confounded; for thou shalt not be put to shame."
But how shall this be? So much sin, and not ashamed! so much guilt, and not confounded! "Thy Maker," saith he, "is thine husband; the LORD of hosts is his name; and thy Redeemer the Holy One of Israel; The God of
82
the whole earth shall he be called." This is the bottom of all peace, confidence, and consolation, -- the grace and mercy of our Maker, of the God of the whole earth. So are kindness and power tempered in him; he makes us, and mars us, -- he is our God and our God, our Redeemer. "Look unto me," saith he, "and be ye saved; for I am God, and none else," <234522>Isaiah 45:22, "Surely, shall one say, In the LORD have I righteousness," verse 24.
And on this ground it is that if all the world should (if I may so say) set themselves to drink free grace, mercy, and pardon, drawing water continually from the wells of salvation; if they should set themselves to draw from one single promise, an angel standing by and crying, "Drink, O my friends, yea, drink abundantly, take so much grace and pardon as shall be abundantly sufficient for the world of sin which is in every one of you;" -- they would not be able to sink the grace of the promise one hair's breadth. There is enough for millions of worlds, if they were; because it flows into it from an infinite, bottomless fountain. "Fear not, O worm Jacob, I am God, and not man," is the bottom of sinners' consolation. This is that "head of gold" mentioned, <200511>Song of Solomon 5:11, that most precious fountain of grace and mercy. This infiniteness of grace, in respect of its spring and fountain, will answer all objections that might hinder our souls from drawing nigh to communion with him, and from a free embracing of him. Will not this suit us in all our distresses? What is our finite guilt before it? Show me the sinner that can spread his iniquities to the dimensions (if I may so say) of this grace. Here is mercy enough for the greatest, the oldest, the stubbornst transgressor, -- "Why will ye die, O house of Israel?" Take heed of them who would rob you of the Deity of Christ. If there were no more grace for me than what can be treasured up in a mere man, I should rejoice [if] my portion might be under rocks and mountains.
Consider, hence, his eternal, free, unchangeable love. Were the love of Christ unto us but the love of a mere man, though never so excellent, innocent, and glorious, it must have a beginning, it must have an ending, and perhaps be fruitless. The love of Christ in his human nature towards his is exceeding, intense, tender, precious, compassionate, abundantly heightened by a sense of our miseries, feeling of our wants, experience of our temptations; all flowing from that rich stock of grace, pity, and
83
compassion, which, on purpose for our good and supply, was bestowed on him: but yet this love, as such, cannot be infinite nor eternal, nor from itself absolutely unchangeable. Were it no more, though not to be paralleled nor fathomed yet our Savior could not say of it, as he does, "As the Father has loved me, so have I loved you," <431509>John 15:9. His love could not be compared with and squalled unto the divine love of the Father, in those properties of eternity, fruitfulness, and unchangeableness, which are the chief anchors of the soul, rolling itself on the bosom of Christ. But now, --
(1.) It is eternal: "Come ye near unto me, hear ye this; I have not," saith he,
"spoken in secret from the beginning; from the time that it was, there am I: and now the Lord GOD, and his Spirit, has sent me," <234816>Isaiah 48:16.
He himself is "yesterday, today, and for ever," <581308>Hebrews 13:8; and so is his love, being his who is "Alpha and Omega, the first and the last, the beginning and the ending, which is, which was, and which is to come," <660111>Revelation 1:11.
(2.) Unchangeable. Our love is like ourselves; as we are, so are all our affections: so is the love of Christ like himself. We love one, one day, and hate him the next. He changeth, and we change also: this day he is our right hand, our right eye; the next day, "Cut him off, pluck him out." Jesus Christ is still the same; and so is his love.
"In the beginning he laid the foundation of the earth; and the heavens are the works of his hands; they shall perish, but he remaineth: they all shall wax old as does a garment; and as a vesture shall he fold them up, and they shall be changed: but he is the same, and his years fail not," <580110>Hebrews 1:10-12.
He is the LORD, and he changeth not; and therefore we are not consumed. Whom he loves, he loves unto the end. His love is such as never had beginning, and never shall have ending.
(3.) It is also fruitful, -- fruitful in all gracious issues and effects. A man may love another as his own soul, yet perhaps that love of his cannot help him. He may thereby pity him in prison, but not relieve him; bemoan him
84
in misery, but not help him; suffer with him in trouble, but not ease him. We cannot love grace into a child, nor mercy into a friend; we cannot love them into heaven, though it may be the great desire of our soul. It was love that made Abraham cry, "O that Ishmael might live before thee!" but it might not be. But now the love of Christ, being the love of God, is effectual and fruitful in producing all the good things which he willeth unto his beloved. He loves life, grace, and holiness into us; he loves us also into covenant, loves us into heaven. Love in him is properly to will good to any one: whatever good Christ by his love wills to any, that willing is operative of that good.
These three qualifications of the love of Christ make it exceedingly eminent, and him exceeding desirable. How many millions of sins, in every one of the elect, every one whereof were enough to condemn them all, has this love overcome! what mountains of unbelief does it remove! Look upon the conversation of any one saint, consider the frame of his heart, see the many stains and spots, the defilements and infirmities, wherewith his life is contaminated, and tell me whether the love that bears with all this be not to be admired. And is it not the same towards thousands every day? What streams of grace, purging, pardoning, quickening, assisting, do flow from it every day! This is our Beloved, O ye daughters of Jerusalem.
2. He is desirable and worthy our acceptation, as considered in his humanity; even therein also, in reference to us, he is exceedingly desirable. I shall only, in this, note unto you two things: --
(1.) Its freedom from sin;
(2.) Its fullness of grace; -- in both which regards the Scripture sets him out as exceedingly lovely and amiable.
(1.) He was free frown sin; -- the Lamb of God, without spot, and without blemish; the male of the flock, to be offered unto God, the curse falling on all other oblations, and them that offer them, <390114>Malachi 1:14. The purity of the snow is not to be compared with the whiteness of this lily, of this rose of Sharon, even from the womb:
"For such an high priest became us, who is holy, harmless, undefiled, separate from sinners," <580726>Hebrews 7:26.
85
Sanctified persons, whose stains are in any measure washed away, are exceeding fair in the eye of Christ himself. "Thou art all fair," saith he, "my love, thou hast no spot in thee." How fair, then, is he who never had the least spot or stain!
It is true, Adam at his creation had this spotless purity; so had the angels: but they came immediately from the hand of God, without concurrence of any secondary cause. Jesus Christ is a plant and root out of a dry ground, a blossom from the stem of Jesse, a bud from the loins of sinful man, -- born of a sinner, after there had been no innocent flesh in the world for four thousand years, every one upon the roll of his genealogy being infected therewithal. To have a flower of wonderful rarity to grow in paradise, a garden of God's own planting, not sullied in the least, is not so strange; but, as the psalmist speaks (in another kind), to hear of it in a wood, to find it in a forest, to have a spotless bud brought forth in the wilderness of corrupted nature, is a thing which angels may desire to look into. Nay, more, this whole nature was not only defiled, but also accursed; not only unclean, but also guilty, -- guilty of Adam's transgression, in whom we have all sinned. That the human nature of Christ should be derived from hence free from guilt, free from pollution, this is to be adored.
Objection. But you will say, "How can this be? who can bring a clean thing from an unclean? How could Christ take our nature, and not the defilements of it, and the guilt of it? If Levi paid tithes in the loins of Abraham, how is it that Christ did not sin in the loins of Adam?"
Answer. There are two things in original sin: --
[1.] Guilt of the first sin, which is imputed to us. We all sinned in him. Ej f j w|= pa>ntev hm[ arton, <450512>Romans 5:12, whether we render it relatively "in whom," or illatively, "being all have sinned," all is one: that one sin is the sin of us all, -- "omnes eramus unus ille homo". We were all in covenant with him; he was not only a natural head, but also a federal head unto us. As Christ is to believers, <450517>Romans 5:17; 1<461522> Corinthians 15:22, so was he to us all; and his transgression of that covenant is reckoned to us.
[2.] There is the derivation of a polluted, corrupted nature from him: "Who can bring a clean thing out of an unclean?" "That which is born of the flesh is flesh," and nothing else; whose wisdom and mind is corrupted also: a
86
polluted fountain will have polluted streams. The first person corrupted nature, and that nature corrupts all persons following. Now, from both these was Christ most free: --
1st. He was never federally in Adam, and so not liable to the imputation of his sin on that account. It is true that sin was imputed to him when he was made sin; thereby he took away the sin of the world, <430129>John 1:29: but it was imputed to him in the covenant of the Mediator, through his voluntary susception, and not in the covenant of Adam, by a legal imputation. Had it been reckoned to him as a descendant from Adam, he had not been a fit high priest to have offered sacrifices for us, as not being "separate from sinners," <580726>Hebrews 7:26. Had Adam stood in his innocence, Christ had not been incarnate, to have been a mediator for sinners; and therefore the counsel of his incarnation, morally, took not place, until after the fall. Though he was in Adam in a natural sense from his first creation, in respect of the purpose of God, <420323>Luke 3:23,38, yet he was not in him in a law sense until after the fall: so that, as to his own person, he had no more to do with the first sin of Adam, than with any personal sin of [any] one whose punishment he voluntarily took upon him; as we are not liable to the guilt of those progenitors who followed Adam, though naturally we were no less in them than in him. Therefore did he, all the days of his flesh, serve God in a covenant of works; and was therein accepted with him, having done nothing that should disannul the virtue of that covenant as to him. This does not, then, in the least take off from his perfection.
2ndly. For the pollution of our nature, it was prevented in him from the instant of conception, <420135>Luke 1:35, "The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing that shall be born of thee shall be called the Son of God." He was "made of a woman," <480404>Galatians 4:4; but that portion whereof he was made was sanctified by the Holy Ghost, that what was born thereof should be a holy thing. Not only the conjunction and union of soul and body, whereby a man becomes partaker of his whole nature, and therein of the pollution of sin, being a son of Adam, was prevented by the sanctification of the Holy Ghost, but it also accompanied the very separation of his bodily substance in the womb unto that sacred purpose whereunto it was set apart: so that upon all accounts he is "holy,
87
harmless, undefiled." Add now hereunto, that he "did no sin, neither was guile found in his mouth," 1<600222> Peter 2:22; that he "fulfilled all righteousness," <400315>Matthew 3:15; his Father being always "well pleased" with him, verse 17, on the account of his perfect obedience; yea, even in that sense wherein he chargeth his angels with folly, and those inhabitants of heaven are not clean in his sight; and his excellency and desirableness in this regard will lie before us. Such was he, such is he; and yet for our sakes was he contented not only to be esteemed by the vilest of men to be a transgressor, but to undergo from God the punishment due to the vilest sinners. Of which afterward.
(2.) The fullness of grace in Christ's human nature sets forth the amiableness and desirableness thereof. Should I make it my business to consider his perfections, as to this part of his excellency, -- what he had from the womb, <420135>Luke 1:35, what received growth and improvement as to exercise in the days of his flesh, <420252>Luke 2:52, with the complement of them all in glory, -- the whole would tend to the purpose in hand. I am but taking a view of these things in transits. These two things lie in open sight to all at the first consideration: -- all grace was in him, for the kinds thereof; and all degrees of grace, for its perfections; and both of them make up that fullness that was in him. It is created grace that I intend; and therefore I speak of the kinds of it: it is grace inherent in a created nature, not infinite; and therefore I speak of the degrees of it.
For the fountain of grace, the Holy Ghost, he received not him "by measure," <430334>John 3:34; and for the communications of the Spirit, "it pleased the Father that in him should all fullness dwell," <510119>Colossians 1:19, -- "that in all things he might have the pre-eminence." But these things are commonly spoken unto.
This is the Beloved of our souls, "holy, harmless, undefiled;" "full of grace and truth;" -- full, to a sufficiency for every end of grace, -- full, for practice, to be an example to men and angels as to obedience, full, to a certainty of uninterrupted communion with God, -- full, to a readiness of giving supply to others, -- full, to suit him to all the occasions and necessities of the souls of men, -- full, to a glory not unbecoming a subsistence in the person of the Son of God, -- full, to a perfect victory, in trials, over all temptations, -- full, to an exact correspondence to the
88
whole law, every righteous and holy law of God, full to the utmost capacity of a limited, created, finite nature, -- full, to the greatest beauty and glory of a living temple of God, -- full, to the full pleasure and delight of the soul of his Father, -- full to an everlasting monument of the glory of God, in giving such inconceivable excellencies to the Son of man.
And this is the second thing considerable for the endearing of our souls to our Beloved.
3. Consider that he is all this in one person. We have not been treating of two, a God and a man; but of one who is God and man. That Word that was with God in the beginning, and was God, <430101>John 1:1, is also made flesh, verse 14; -- not by a conversion of itself into flesh; not by appearing in the outward shape and likeness of flesh; but by assuming that holy thing that was born of the virgin, <420135>Luke 1:35, into personal union with himself. So "The mighty God," <230906>Isaiah 9:6, is a "child given" to us; that holy thing that was born of the virgin is called "The Son of God," <420135>Luke 1:35. That which made the man Christ Jesus to be a man, was the union of soul and body; that which made him that man, and without which he was not the man, was the subsistence of both united in the person of the Son of God. As to the proof hereof, I have spoken of it elsewhere at large; I now propose it only in general, to show the amiableness of Christ on this account. Here lies, hence arises, the grace, peace, life, and security of the church, -- of all believers; as by some few considerations may be clearly evinced: --
(1.) Hence was he fit to suffer and able to bear whatever was due unto us, in that very action wherein the "Son of man gave his life a ransom for many," <402028>Matthew 20:28. "God redeemed his church with his own blood," <442028>Acts 20:28; and therein was the "love of God seen, that he gave his life for us," 1<620316> John 3:16. On this account was there room, enough in his breast to receive the points of all the swords that were sharpened by the law against us; and strength enough in his shoulders to bear the burden of that curse that was due to us. Thence was he so willing to undertake the work of our redemption, <581007>Hebrews 10:7,8, "Lo, I come to do thy will, O God," because he knew his ability to go through with it. Had he not been man, he could not have suffered; -- had he not been God, his suffering could not have availed either himself or us, -- he had not satisfied; the
89
suffering of a mere man could not bear any proportion to that which in any respect was infinite. Had the great and righteous God gathered together all the sins that had been committed by his elect from the foundation of the world, and searched the bosoms of all that were to come to the end of the world, and taken them all, from the sin of their nature to the least deviation from the rectitude of his most holy law, and the highest provocation of their regenerate and unregenerate condition, and laid them on a mere holy, innocent, creature; -- O how would they have overwhelmed him, and buried him for ever out of the presence of God's love! Therefore does the apostle premise that glorious description of him to the purging of our sin: "He has spoken unto us by his Son, whom he has appointed heir of all things, by whom also he made the worlds; who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power," has "purged our sins." <580102>Hebrews 1:2,3. It was he that purged our sins, who was the Son and heir of all things, by whom the world was made, -- the brightness of his Father's glory, and express image of his person; he did it, he alone was able to do it. "God was manifested in the flesh," 1<540316> Timothy 3:16, for this work. The sword awaked against him that was the fellow of the Lord of hosts, <381307>Zechariah 13:7; and by the wounds of that great shepherd are the sheep healed, 1<600224> Peter 2:24,25.
(2.) Hence does he become an endless, bottomless fountain of grace to all them that believe. The fullness that it pleased the Father to commit to Christ, to be the great treasury and storehouse of the church, did not, does not, lie in the human nature, considered in itself; but in the person of the mediator, God and man. Consider wherein his communication of grace does consist, and this will be evident. The foundation of all is laid in his satisfaction, merit, and purchase; these are the morally procuring cause of all the grace we receive from Christ. Hence all grace becomes to be his; all the things of the new covenant, the promises of God, all the mercy, love, grace, glory promised, became, I say, to be his. Not as though they were all actually invested, or did reside and were in the human nature, and were from thence really communicated to us by a participation of a portion of what did so inhere: but they are morally his, by a compact, to be bestowed by him as he thinks good, as he is mediator, God and man; that is, the only begotten Son made flesh, <430114>John 1:14, "from whose fullness we receive, and grace for grace." The real communication of grace is by Christ sending
90
the Holy Ghost to regenerate us, and to create all the habitual grace, with the daily supplies thereof, in our hearts, that we are made partakers of. Now the Holy Ghost is thus sent by Christ as mediator, God and man, as is at large declared, John 14; 15; 16; of which more afterward. This, then, is that which I intend by this fullness of grace that is in Christ, from whence we have both our beginning and all our supplies; which makes him, as he is the alpha and Omega of his church, the beginner and finisher of our faith, excellent and desirable to our souls: -- Upon the payment of the great price of his blood, and full acquitment on the satisfaction he made, all grace whatever (of which at large afterward) becomes, in a moral sense, his, at his disposal; and he bestows it on, or works it in, the hearts of his by the Holy Ghost, according as, in his infinite wisdom, he sees it needful. How glorious is he to the soul on this consideration! That is most excellent to us which suits us in a wanting condition, -- that which gives bread to the hungry, water to the thirsty, mercy to the perishing. All our reliefs are thus in our Beloved. Here is the life of our souls, the joy of our hearts, our relief against sin and deliverance from the wrath to come.
(3.) Thus is he fitted for a mediator, a days-man, an umpire between God and us, -- being one with him, and one with us, and one in himself in this oneness, in the unity of one person. His ability and universal fitness for his office of mediator are hence usually demonstrated. And herein is he "Christ, the power of God, and the wisdom of God." Herein shines out the infinitely glorious wisdom of God; which we may better admire than express. What soul that has any acquaintance with these things falls not down with reverence and astonishment? How glorious is he that is the Beloved of our souls! What can be wanting that should encourage us to take up our rest and peace in his bosom? Unless all ways of relief and refreshment be so obstructed by unbelief, that no consideration can reach the heart to yield it the least assistance, it is impossible but that from hence the soul may gather that which will endear it unto him with whom we have to do. Let us dwell on the thoughts of it. This is the hidden mystery; great without controversy; admirable to eternity. What poor, low, perishing things do we spend our contemplations on! Were we to have no advantage by this astonishing dispensation, yet its excellency, glory, beauty, depths, deserve the flower of our inquiries, the vigor of our spirits, the substance of our time; but when, withal, our life, our peace, our
91
joy, our inheritance, our eternity, our all, lies herein, shall not the thoughts of it always dwell in our hearts, always refresh and delight our souls?
(4.) He is excellent and glorious in this, -- in that he is exalted and invested with all authority. When Jacob heard of the exaltation of his son Joseph in Egypt, and saw the chariots that he had sent for him, his spirit fainted and recovered again, through abundance of joy and other overflowing affections. Is our Beloved lost, who for our sakes was upon the earth poor and persecuted, reviled, killed? No! he was dead, but he is alive, and, lo, he lives for ever and ever, and has the keys of hell and of death. Our Beloved is made a Lord and ruler, <440236>Acts 2:36. He is made a king; God sets him his king on his holy hill of Zion, <190206>Psalm 2:6; and he is crowned with honor and dignity, after he had been "made a little lower than the angels for the suffering of death," <580207>Hebrews 2:7-9. And what is he made king of? "All things are put in subjection under his feet," verse 8. And what power over them has our Beloved? "All power in heaven and earth," <402818>Matthew 28:18. As for men, he has power given him "over all flesh," <431702>John 17:2. And in what glory does he exercise this power? He gives eternal life to his elect; ruling them in the power of God, <330504>Micah 5:4, until he bring them to himself: and for his enemies, his arrows are sharp in their hearts, <194505>Psalm 45:5; he dips his vesture in their blood. Oh, how glorious is he in his authority over his enemies! In this world he terrifies, frightens, awes, convinces, bruises their hearts and consciences, -- fills them with fear, terror, disquietment, until they yield him feigned obedience; and sometimes with outward judgements bruises, breaks, turns the wheel upon them, -- stains all his vesture with their blood, -- fills the earth with their caresses: and at last will gather them all together, beast, false prophet, nations, etc., and cast them into that lake that burns with fire and brimstone.
He is gloriously exalted above angels in this his authority, good and bad, <490120>Ephesians 1:20-22, "far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come." They are all under his feet, -- at his command and absolute disposal. He is at the right hand of God, in the highest exaltation possible, and in full possession of a kingdom over the whole creation; having received a "name above every name," etc., <502609>Philippians 2:9. Thus is he glorious in his throne, which is at "the right hand of the majesty on high;" glorious in his commission, which is "all
92
power in heaven and earth;" glorious in his name, a name above every name, -- "Lord of lords, and King of kings;" glorious in his scepter, -- "a scepter of righteousness is the scepter of his kingdom;" glorious in his attendants, -- "his chariots are twenty thousand, even thousands of angels," among them he rideth on the heavens, and sendeth out the voice of his strength, attended with ten thousand times ten thousand of his holy ones; glorious in his subjects, -- all creatures in heaven and in earth, nothing is left that is not put in subjection to him; glorious in his way of rule, and the administration of his kingdom, -- full of sweetness, efficacy, power, serenity, holiness, righteousness, and grace, in and towards his elect, -- of terror, vengeance, and certain destruction towards the rebellious angels and men; glorious in the issue of his kingdom, when every knee shall bow before him, and all shall stand before his judgement-seat. And what a little portion of his glory is it that we have pointed to! This is the beloved of the church, -- its head, its husband; this is he with whom we have communion: but of the whole exaltation of Jesus Christ I am elsewhere to treat at large.
Having insisted on these generals, for the farther carrying on the motives to communion with Christ, in the relation mentioned, taken from his excellencies and perfections, I shall reflect on the description given of him by the spouse in the Canticles, to this very end and purpose <220510>Cant. 5:10-16,
"My Beloved is white and ruddy, the chiefest among ten thousand. His head is as the most fine gold, his locks are bushy, and black as a raven. His eyes are as the eyes of doves by the rivers of waters, washed with milk, and fitly set. His cheeks are as a bed of spices, as sweet flowers: his lips like lilies, dropping sweet-smelling myrrh. His hands are as gold rings, set with the beryl: his belly is as bright ivory overlaid with sapphires. His legs are as pillars of marble, set upon sockets of fine gold: his countenance is as Lebanon, excellent as the cedars. His mouth is most sweet: yea, he is altogether lovely. This is my Beloved, and this is my friend, O daughters of Jerusalem."
93
The general description given of him, verse 10, has been before considered; the ensuing particulars are instances to make good the assertion that he is "the chiefest among ten thousand."
The spouse begins with his head and face, verses 11-13. In his head, she speaks first in general, unto the substance of it, -- it is "fine gold;" and then in particular, as to its ornaments, -- "his locks are bushy, and black as a raven."
1. "His head is as the most one gold," or, "His head gold, solid gold;" so some; -- "made of pure gold;" so others; -- crusi>on kefalh>, say the LXX, retaining part of both the Hebrew words, to zp; µt,K,, "massa auri."
Two things are eminent in gold, -- splendor or glory, and duration. This is that which the spouse speaks of the head of Christ. His head is his government, authority, and kingdom. Hence it is said, "A crown of pure gold was on his head," <192103>Psalm 21:3; and his head is here said to be gold, because of the crown of gold that adorns it, -- as the monarchy in Daniel that was most eminent for glory and duration, is termed a "head of gold," <270238>Daniel 2:38. And these two things are eminent in the kingdom and authority of Christ: --
(1.) It is a glorious kingdom; he is full of glory and majesty, and in his majesty he rides "prosperously," <194503>Psalm 45:3,4.
"His glory is great in the salvation of God: honor and majesty are laid upon him: he is made blessed for ever and ever," <192105>Psalm 21:5,6.
I might insist on particulars, and show that there is not any thing that may render a kingdom or government glorious, but it is in this of Christ in all its excellencies. It is a heavenly, a spiritual, a universal, and a shaken kingdom; all which render it glorious. But of this, somewhat before.
(2.) It is durable, yea, eternal, -- solid gold. "His throne is for ever and ever," <194506>Psalm 45:6;
"of the increase of his government there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish
94
it with judgement and with justice from henceforth even for ever," <230907>Isaiah 9:7.
"His kingdom is an everlasting kingdom," <270727>Daniel 7:27, -- "a kingdom that shall never be destroyed," chap. <270244>2:44; for he must reign until all his enemies be subdued. This is that head of gold, -- the splendor and eternity of his government.
And if you take the head in a natural sense, either the glory of his Deity is here attended to, or the fullness and excellency of his wisdom, which the head is the seat of. The allegory is not to be straitened, whilst we keep to the analogy of faith.
2. For the ornaments of his head; his locks, they are said to be "bushy," or curled, "black as a raven." His curled locks are black; "as a raven," is added by way of illustration of the blackness, not with any allusion to the nature of the raven. Take the head spoken of in a political sense: his locks of hair -- said to be curled, as seeming to be entangled, but really falling in perfect order and beauty, as bushy locks -- are his thoughts, and counsels, and ways, in the administration of his kingdom. They are black or dark, because of their depth and unsearchableness, -- as God is said to dwell in thick darkness; and curled or brushy, because of their exact interweavings, from his infinite wisdom. His thoughts are many as the hairs of the head, seeming to be perplexed and entangled, but really set in a comely order, as curled bushy hair; deep and unsearchable, and dreadful to his enemies, and full of beauty and comeliness to his beloved. Such are, I say, the thoughts of his heart, the counsels of his wisdom, in reference to the administrations of his kingdom: -- dark, perplexed, involved, to a carnal eye; in themselves, and to his saints, deep, manifold, ordered in all things, comely, desirable.
In a natural sense, black and curled locks denote comeliness, and vigor of youth. The strength and power of Christ, in the execution of his counsels, in all his ways, appears glorious and lovely.
The next thing described in him is his eyes. Verse 12, "His eyes are as the eyes of doves by the rivers of waters, washed with milk, and fitly set." The reason of this allusion is obvious: -- doves are tender birds, not birds of prey; and of all others they have the most bright, shining, and piercing
95
eye; their delight also in streams of water is known. Their being washed in milk, or clear, white, crystal water, adds to their beauty. And they are here said to be "fitly set;" that is, in due proportion for beauty and luster, -- as a precious stone in the foil or fullness of a ring, as the word signifies.
Eyes being for sight, discerning, knowledge, and acquaintance with the things that are to be seen; the knowledge, the understanding, the discerning Spirit of Christ Jesus, are here intended. In the allusion used four things are ascribed to them: --
1. Tenderness;
2. Purity;
3. Discerning; and,
4. Glory: --
1. The tenderness and compassion of Christ towards his church is here intended. He looks on it with the eyes of galleys doves; with tenderness and careful compassion; without anger, fury, or thoughts of revenge. So is the eye interpreted, <051112>Deuteronomy 11:12, "The eyes of the LORD thy God are upon that land." Why so? "It is a land that the LORD thy God careth for;" -- careth for it in mercy. So are the eyes of Christ on us, as the eyes of one that in tenderness cares for us; that lays out his wisdom, knowledge, and understanding, in all tender love, in our behalf. He is the stone, that foundation-stone of the church, whereon "are seven eyes," <380309>Zechariah 3:9; wherein is a perfection of wisdom, knowledge, care, and kindness, for its guidance.
2. Purity; -- as washed doves' eyes for purity. This may be taken either subjectively, for the excellency and immixed cleanness and purity of his sight and knowledge in himself; or objectively, for his delighting to behold purity in others. "He is of purer eyes than to behold iniquity," <350113>Habakkuk 1:13.
"He has no pleasure in wickedness; the foolish shall not stand in his sight," <190504>Psalm 5:4,5.
If the righteous soul of Lot was vexed with seeing the filthy deeds of wicked men, 2<610208> Peter 2:8, who yet had eyes of flesh, in which there was
96
a mixture of impurity; how much more do the pure eyes of our dear Lord Jesus abominate all the filthiness of sinners! But herein lies the excellency of his love to us, that he takes care to take away our filth and stains, that he may delight in us; and seeing we are so defiled, that it could no otherwise be done, he will do it by his own blood, <490525>Ephesians 5:25-27,
"Even as Christ also loved the church, and gave himself for it, that he might sanctify and cleanse it, with the washing of water by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy, and without blemish."
The end of this undertaking is, that the church might be thus gloriously presented unto himself, because he is of purer eyes than to behold it with joy and delight in any other condition. He leaves not his spouse until he says of her, "Thou art all fair, my love; there is no spot in thee," <200407>Song of Solomon 4:7. Partly, he takes away our spots and stains, by the "renewing of the Holy Ghost;" and wholly adorns us with his own righteousness: and that because of the purity of his own eyes, which "cannot behold iniquity," -- that he might present us to himself holy.
3. Discerning. He sees as doves, quickly, clearly, thoroughly, -- to the bottom of that which he looks upon. Hence, in another place it is said that his "eyes are as a flame of fire," <660114>Revelation 1:14. And why so? That the churches might know that he is he which "searcheth the reins and hearts," <660223>Revelation 2:23. He has discerning eyes, nothing is hid from him; all things are open and naked before him with whom we have to do. It is said of him, whilst he was in this world, that
"Jesus knew all men, and needed not that any should testify of man; for he knew what was in man," <430224>John 2:24,25.
His piercing eyes look through all the thick coverings of hypocrites, and the snow [show] of pretenses that is on them. He sees the inside of all; and what men are there, that they are to him. He sees not as we see, but ponders the hidden man of the heart. No humble, broken, contrite soul, shall lose one sigh or groan after him, and communion with him; no pant of love or desire is hid from him, -- he sees in secret; no glorious performance
97
of the most glorious hypocrite will avail with him, -- his eyes look through all, and the filth of their hearts lies naked before him.
4. Beauty and glory are here intended also. Every thing of Christ is beautiful, for he is "altogether lovely," verse 16, but most glorious [is he] in his sight and wisdom: he is the wisdom of God's eternal wisdom itself; his understanding is infinite. What spots and stains are in all our knowledge! When it is made perfect, yet it will still be finite and limited. His is without spot of darkness, without foil of limitedness.
Thus, then, is he beautiful and glorious: -- his "head is of gold, his eyes are doves' eyes, washed in milk, and fitly set."
The next thing insisted on is his cheeks. Verse 13, "His cheeks are as a bed of spices; as sweet flowers," or "towers of perfumes" [marginal reading], or well-grown flowers. There are three things evidently pointed at in these words: --
1. A sweet savor, as from spices, and flowers, and towers of perfume;
2. Beauty and order, as spices set in rows or beds, as the words import;
3. Eminency in that word, as sweet or well-grown, great flowers.
These things are in the cheeks of Christ. The Chaldee paraphrase, who applies this whole song to God's dealings with the people of the Jews, makes these cheeks of the church's husband to be the two tables of stone, with the various lines drawn in them; but that allusion is strained, as are most of the conjectures of that scholiast.
The cheeks of a man are the seat of comeliness and manlike courage. The comeliness of Christ, as has in part been declared, is from his fullness of grace in himself for us. His manly courage respects the administration of his rule and government, from his fullness of authority; as was before declared. This comeliness and courage the spouse, describing Christ as a beautiful, desirable personage, to show that spiritually he is so, calleth his cheeks; so to make up his parts, and proportion. And to them does she ascribe, --
98
1. A sweet savor, order, and eminency. A sweet savor; as God is said to smell a sweet savor from the grace and obedience of his servants (<010821>Genesis 8:21, the LORD smelled a savor of rest from the sacrifice of Noah), so do the saints smell a sweet savor from his grace laid up in Christ, <200103>Song of Solomon 1:3. It is that which they rest in, which they delight in, which they are refreshed with. As the smell of aromatical spices and flowers pleases the natural sense, refreshes the spirits, and delights the person; so do the graces of Christ to his saints. They please their spiritual sense, they refresh their drooping spirits, and give delight to their souls. If he be nigh them, they smell his raiment, as Isaac the raiment of Jacob. They say, "It is as the smell of a field which the LORD has blessed," <012727>Genesis 27:27; and their souls are refreshed with it.
2. Order and beauty are as spices set in a garden bed. So are the graces of Christ. When spices are set in order, any one may know what is for his use, and take and gather it accordingly. Their answering, also, one to another makes them beautiful. So are the graces of Christ; in the gospel they are distinctly and in order set forth, that sinners by faith may view them, and take from him according to their necessity. They are ordered for the use of saints in the promises of the gospel. There is light in him, and life in him, and power in him, and all consolation in him; -- a constellation of graces, shining with glory and beauty. Believers take a view of them all, see their glory and excellency, but fix especially on that which, in the condition wherein they are, is most useful to them. One takes light and joy; another, life and power. By faith and prayer do they gather these things in this bed of spices. Not any that comes to him goes away unrefreshed. What may they not take, what may they not gather? what is it that the poor soul wants? Behold, it is here provided, set out in order in the promises of the gospel; which are as the beds wherein these spices are set for our use: and on the account hereof is the covenant said to be "ordered in all things," 2<102305> Samuel 23:5.
3. Eminency. His cheeks are "a tower of perfumes" held up, made conspicuous, visible, eminent. So it is with the graces of Christ, when held out and lifted up in the preaching of the gospel. They are a tower of perfumes, -- a sweet savor to God and man.
99
The next clause of that verse is, "His lips are like lilies, dropping sweet-smelling myrrh." Two perfections in things natural are here alluded unto: -- First, the glory of color in the lilies, and the sweetness of savor in the myrrh. The glory and beauty of the lilies in those countries was such as that our Savior tells us that "Solomon, in all his glory, was not arrayed like one of them," <400629>Matthew 6:29; and the savor of myrrh such as, when the Scripture would set forth any thing to be an excellent savor, it compares it thereunto, <194508>Psalm 45:8; and thereof was the sweet and holy ointment chiefly made, <023023>Exodus 30:23-25: mention is also made frequently of it in other places, to the same purpose. It is said of Christ, that "grace was poured into his lips," <194502>Psalm 45:2; whence men wondered or were amazed -- toiv~ log> oiv thv~ car> itov [<420422>Luke 4:22] -- at the words of grace that proceeded out of his mouth. So that by the lips of Christ, and their dropping sweet-smelling myrrh, the word of Christ, its savor, excellency, and usefulness, is intended. Herein is he excellent and glorious indeed, surpassing the excellencies of those natural things which yet are most precious in their kind, -- even in the glory, beauty, and usefulness of his word. Hence they that preach his word to the saving of the souls of men, are said to be a "sweet savor unto God," 2<470215> Corinthians 2:15; and the savor of the knowledge of God is said to be manifested by them, verse 14. I might insist on the several properties of myrrh, whereto the word of Christ is here compared, -- its bitterness in taste, its efficacy to preserve from putrefaction, its usefulness in perfumes and unctions, -- and press the allegory in setting out the excellencies of the word in allusions to them; but I only insist on generals. This is that which the Holy Ghost here intends: -- the word of Christ is sweet, savory, precious unto believers; and they see him to be excellent, desirable, beautiful, in the precepts, promises, exhortations, and the most bitter threats thereof.
The spouse adds, "His hands are as gold rings set with the beryl" [verse 14]. The word "beryl," in the original, is "Tarshish;" which the Septuagint have retained, not restraining it to any peculiar precious stone; the onyx, say some; the chrysolite, say others; -- any precious stone shining with a sea-green color, for the word signifies the sea also. Gold rings set with precious, glittering stones, are both valuable and desirable, for profit and ornament: so are the hands of Christ; that is, all his works, -- the effects, by the cause. All his works are glorious; they are all fruits of wisdom, love,
100
and bounty. "And his belly is as bright ivory, overlaid with sapphires." The smoothness and brightness of ivory, the preciousness and heavenly color of the sapphires, are here called in, to give some luster to the excellency of Christ." To these is his belly, or rather his bowels (which takes in the heart also), compared. It is the inward bowels, and not the outward bulk that is signified. Now, to show that by "bowels" in the Scripture, ascribed either to God or man, affections are intended, is needless. The tender love, unspeakable affections and kindness, of Christ to his church and people, is thus set out. What a beautiful sight is it to the eye, to see pure polished ivory set up and down with heaps of precious sapphires! How much more glorious are the tender affections, mercies, and compassion of the Lord Jesus unto believers!
Verse 15. The strength of his kingdom, the faithfulness and stability of his promises, -- the height and glory of his person in his dominion, -- the sweetness and excellency of communion with him, is set forth in these words: "His legs are as pillars of marble set upon sockets of fine gold; his countenance is as Lebanon, excellent as the cedars: his mouth is most sweet."
When the spouse has gone thus far in the description of him, she concludes all in this general assertion: "He is wholly desirable, -- altogether to be desired or beloved." As if she should have said, -- "I have thus reckoned up some of the perfections of the creatures (things of most value, price, usefulness, beauty, glory, here below), and compared some of the excellencies of my Beloved unto them. In this way of allegory I can carry things no higher; I find nothing better or more desirable to shadow out and to present his loveliness and desirableness: but, alas! all this comes short of his perfections, beauty, and comeliness; `he is all wholly to be desired, to be beloved;'" --
Lovely in his person, -- in the glorious all-sufficiency of his Deity, gracious purity and holiness of his humanity, authority and majesty, love and power.
Lovely in his birth and incarnation; when he was rich, for our sakes becoming poor, -- taking part of flesh and blood, because we partook of the same; being made of a woman, that for us he might be made under the law, even for our sakes.
101
Lovely in the whole course of his life, and the more than angelical holiness and obedience which, in the depth of poverty and persecution, he exercised therein; -- doing good, receiving evil; blessing, and being cursed, reviled, reproached, all his days.
Lovely in his death; yea, therein most lovely to sinners; -- never more glorious and desirable than when he came broken, dead, from the cross. Then had he carried all our sins into a land of forgetfulness; then had remade peace and reconciliation for us; then had he procured life and immortality for us.
Lovely in his whole employment, in his great undertaking, -- in his life, death, resurrection, ascension; being a mediator between God and us, to recover the glory of God's justice, and to save our souls, -- to bring us to an enjoyment of God, who were set at such an infinite distance from him by sin.
Lovely in the glory and majesty wherewith he is crowned. Now he is set down at the right hand of the Majesty on high; where, though he be terrible to his enemies, yet he is full of mercy, love, and compassion, towards his beloved ones.
Lovely in all those supplies of grace and consolations, in all the dispensations of his Holy Spirit, whereof his saints are made partakers.
Lovely in all the tender care, power, and wisdom, which he exercises in the protection, safe-guarding, and delivery of his church and people, in the midst of all the oppositions and persecutions whereunto they are exposed.
Lovely in all his ordinances, and the whole of that spiritually glorious worship which he has appointed to his people, whereby they draw nigh and have communion with him and his Father.
Lovely and glorious in the vengeance he taketh, and will finally execute, upon the stubborn enemies of himself and his people.
Lovely in the pardon he has purchased and does dispense, -- in the reconciliation he has established, -- in the grace he communicates, -- in the consolations he does administer, -- in the peace and joy he gives his saints, -- in his assured preservation of them unto glory.
102
What shall I say? there is no end of his excellencies and desirableness; -- "He is altogether lovely. This is our beloved, and this is our friend, O daughters of Jerusalem."
DIGRESSION 2.
All solid wisdom laid up in Christ -- True wisdom, wherein it consists -- Knowledge of God, in Christ only to be obtained -- What of God may be known by his works -- Some properties of God not discovered but in Christ only; love, mercy -- Others not fully but in him; as vindictive justice, patience, wisdom, all-sufficiency -- No property of God savingly known but in Christ -- What is required to a saving knowledge of the properties of God -- No true knowledge of ourselves but in Christ -- Knowledge of ourselves, wherein it consisteth -- Knowledge of sin, how to be had in Christ; also of righteousness and of judgement -- The wisdom of walking with God hid in Christ -- What is required thereunto -- Other pretenders to the title of wisdom examined and rejected Christ alone exalted.
A second consideration of the excellencies of Christ, serving to endear the hearts of them who stand with him in the relation insisted on, arises from that which, in the mistaken apprehension of it, is the great darling of men, and in its true notion the great aim of the saints; which is wisdom and knowledge. Let it be evinced that all true and solid knowledge is laid up in, and is only to be attained from and by, the Lord Jesus Christ; and the hearts of men, if they are but true to themselves and their most predominate principles, must needs be engaged to him. This is the great design of all men, taken off from professed slavery to the world, and the pursuit of sensual, licentious courses, -- that they maybe wise: and what ways the generality of men engage in for the compassing of that end shall be afterward considered. To the glory and honor of our dear Lord Jesus Christ, and the establishment of our hearts in communion with him, the design of this digression is to evince that all wisdom is laid up in him, and that from him alone it is to be obtained.
1<460124> Corinthians 1:24, the Holy Ghost tells us that "Christ is the power of God, and the wisdom of God:" not the essential Wisdom of God, as he is
103
the eternal Son of the Father (upon which account he is called "Wisdom" in the Proverbs, chap. 8:22,23); but as he is crucified, verse 23. As he is crucified, so he is the wisdom of God; that is, all that wisdom which God layeth forth for the discovery and manifestation of himself, and for the saving of sinners, which makes foolish all the wisdom of the world, -- that is all in Christ crucified; held out in him, by him, and to be obtained only from him. And thereby in him do we see the glory of God, 2<470318> Corinthians 3:18. For he is not only said to be "the wisdom of God," but also to be "made unto us wisdom," 1<460130> Corinthians 1:30. He is made, not by creation, but ordination and appointment, wisdom unto us; not only by teaching us wisdom (by a metonymy of the effect for the cause), as he is the great prophet of his church, but also because by the knowing of him we become acquainted with the wisdom of God, -- which is our wisdom; which is a metonymy of the adjunct. This, however verily promised, is thus only to be had. The sum of what is contended for is asserted in terms, <510203>Colossians 2:3, "In him are hid all the treasures of wisdom and knowledge."
There are two things that might seem to have some color in claiming a title and interest in this business: --
1. Civil wisdom and prudence, for the management of affairs;
2. Ability of learning and literature;
-- but God rejecteth both these, as of no use at all to the end and intent of true wisdom indeed. There is in the world that which is called "understanding;" but it comes to nothing. There is that which is called "wisdom;" but it is turned into folly, 1<460119> Corinthians 1:19,20, "God brings to nothing the understanding of the prudent, and makes foolish this wisdom of the world." And if there be neither wisdom nor knowledge (as doubtless there is not), without the knowledge of God, <240809>Jeremiah 8:9, it is all shut up in the Lord Jesus Christ: "No man has seen God at any time; the only begotten Son, which is in the bosom of the Father, he has revealed him." He is not seen at another time, <430118>John 1:18, nor known upon any other account, but only the revelation of the Son. He has manifested him from his own bosom; and therefore, verse 9, it is said that he is "the true Light, which lighteth every man that comes into the world," the true Light,
104
which has it in himself: and none has any but from him; and all have it who come unto him. He who does not so, is in darkness.
The sum of all true wisdom and knowledge may be reduced to these three heads: --
1. The knowledge of God, his nature and his properties.
2. The knowledge of ourselves in reference to the will of God concerning us.
3. Skill to walk in communion with God: --
I. The knowledge of the works of God, and the chief end of all, does
necessarily attend these.
1. In these three is summed up all true wisdom and knowledge; and,
2. -- Not any of them is to any purpose to be obtained, or is manifested, but only in and by the Lord Christ: --
1. God, by the work of the creation, by the creation itself, did reveal himself in many of his properties unto his creatures capable of his knowledge; -- his power, his goodness, his wisdom, his all-sufficiency, are thereby known. This the apostle asserts, <450119>Romans 1:19-21. Verse 19, he calls it to< gnwston< tou~ Qeou,~ -- verse 20, that is, his eternal power and Godhead; and verse 21, a knowing of God: and all this by the creation. But yet there are some properties of God which all the works of creation cannot in any measure reveal or make known; -- as his patience, long-suffering, and forbearance. For all things being made good, there could be no place for the exercise of any of these properties, or manifestation of them. The whole fabric of heaven and earth considered in itself, as at first created, will not discover any such thing as patience and forbearance in God; which yet are eminent properties of his nature, as himself proclaims and declares, <023406>Exodus 34:6,7.
Wherefore the Lord goes farther; and by the works of his providence, in preserving and ruling the world which he made, discovers and reveals these properties also. For whereas by cursing the earth, and filling all the elements oftentimes with signs of his anger and indignation, he has, as the apostle tells us, <450118>Romans 1:18, "revealed from heaven his wrath against
105
all ungodliness and unrighteousness of men;" yet not proceeding immediately to destroy all things, he has manifested his patience and forbearance to all. This Paul, <441416>Acts 14:16,17, tells us:
"He suffered all nations to walk in their own ways; yet he left not himself without witness, in that he did good, and gave rain from heaven and fruitful seasons, filling their hearts with food and gladness."
A large account of his goodness and wisdom herein the psalmist gives us, Psalm 104 throughout. By these ways he bare witness to his own goodness and patience; and so it is said, "He endures with much long-suffering," etc., <450922>Romans 9:22. But now, here all the world is at a stand; by all this they have but an obscure glimpse of God, and see not so much as his back parts. Moses saw not that, until he was put into the rock; and that rock was Christ. There are some of the most eminent and glorious properties of God (I mean, in the manifestation whereof he will be most glorious; otherwise his properties are not to be compared) that there is not the least glimpse to be attained of out of the Lord Christ, but only by and in him; and some that comparatively we have no light of but in him; and of all the rest no true light but by him: --
(1.) Of the first sort, whereof not the least guess and imagination can enter into the heart of man but only by Christ, are love and pardoning mercy: --
[1.] Love; I mean love unto sinners. Without this, man is of all creatures most miserable; and there is not the least glimpse of it that can possibly be discovered but in Christ. The Holy Ghost says, 1<620408> John 4:8,16, "God is love;" that is, not only of a loving and tender nature, but one that will exercise himself in a dispensation of his love, eternal love, towards us, -- one that has purposes of love for us from of old, and will fulfill them all towards us in due season. But how is this demonstrated? how may we attain an acquaintance with it? He tells us, verse 9, "In this was manifested the love of God, because that God sent his only begotten Son into the world, that we might live through him." This is the only discovery that God has made of any such property in his nature, or of any thought of exercising it towards sinners, -- in that he has sent Jesus Christ into the world, that we might live by him. Where now is the wise, where is the scribe, where is the disputer of this world, with all their wisdom? Their
106
voice must be that of the hypocrites in Zion, <233314>Isaiah 33:14,15. That wisdom which cannot teach me that God is love, shall ever pass for folly. Let men go to the sun, moon, and stars, to showers of rain and fruitful seasons, and answer truly what by them they learn hereof. Let them not think themselves wiser or better than those that went before them, who, to a man, got nothing by them, but being left inexcusable.
[2.] Pardoning mercy, or grace. Without this, even his love would be fruitless. What discovery may be made of this by a sinful man, may be seen in the father of us all; who, when he had sinned, had no reserve for mercy, but hid himself, <010308>Genesis 3:8. He did it µwOYhæ jæWrl], when the wind did but a little blow at the presence of God; and he did it foolishly, thinking to "hide himself among trees!" <19D907>Psalm 139:7,8. "The law was given by Moses, but grace and truth came by Jesus Christ," <430117>John 1:17, -- grace in the truth and substance. Pardoning mercy, that comes by Christ alone; that pardoning mercy which is manifested in the gospel, and wherein God will be glorified to all eternity, <490106>Ephesians 1:6. I mean not that general mercy, that velleity of acceptance which some put their hopes in: that paq> ov (which to ascribe unto God is the greatest dishonor that can be done him) shines not with one ray out of Christ; it is wholly treasured up in him, and revealed by him. Pardoning mercy is God's free, gracious acceptance of a sinner upon satisfaction made to his justice in the blood of Jesus; nor is any discovery of it, but as relating to the satisfaction of justice, consistent with the glory of God. It is a mercy of inconceivable condescension in forgiveness, tempered with exact justice and severity. <450325>Romans 3:25, God is said "to set forth Christ to be a propitiation through faith in his blood, to declare his righteousness in the remission of sins;" his righteousness is also manifested in the business of forgiveness of sins: and therefore it is everywhere said to be wholly in Christ, <490107>Ephesians 1:7. So that this gospel grace and pardoning mercy is alone purchased by him, and revealed in him. And this was the main end of all typical institutions, -- to manifest that remission and forgiveness is wholly wrapped up in the Lord Christ, and that out of him there is not the least conjecture to be made of it, nor the least morsel to be tasted. Had not God set forth the Lord Christ, all the angels in heaven and men on earth could not have apprehended that there had been any such thing in the nature of God as this grace of pardoning mercy. The apostle asserts the
107
full manifestation as well as the exercise of this mercy to be in Christ only, <560304>Titus 3:4,5, "After that the kindness and love of God our Savior towards man appeared," namely, in the sending of Christ, and the declaration of him in the gospel. Then was this pardoning mercy and salvation not by works discovered.
And these are of those properties of God whereby he will be known, whereof there is not the least glimpse to be obtained but by and in Christ; and whoever knows him not by these, knows him not at all. They know an idol, and not the only true God. He that has not the Son, the same has not the Father, 1<620223> John 2:23; and not to have God as a Father, is not to have him at all; and he is known as a Father only as he is love, and full of pardoning mercy in Christ. How this is to be had the Holy Ghost tells us, 1<620520> John 5:20, "The Son of God is come and has given us an understanding, that we may know him that is true." By him alone we have our understanding to know him that is true. Now, these properties of God Christ revealeth in his doctrine, in the revelation he makes of God and his will, as the great prophet of the church, <431706>John 17:6. And on this account the knowledge of them is exposed to all, with an evidence unspeakably surmounting that which is given by the creation to his eternal power and Godhead. But the life of this knowledge lies in an acquaintance with his person, wherein the express image and beams of this glory of his Father do shine forth, <580103>Hebrews 1:3; of which before.
(2.) There are other properties of God which, though also otherwise discovered, yet are so clearly, eminently, and savingly only in Jesus Christ; as, --
[1.] His vindictive justice in punishing sin;
[2.] His patience, forbearance, and long-suffering towards sinners;
[3.] His wisdom, in managing things for his own glory;
[4.] His all-sufficiency, in himself and unto others. All these, though they may receive some lower and inferior manifestations out of Christ, yet they clearly shine only in him; so as that it may be our wisdom to be acquainted with them.
108
[1.] His vindictive justice. God has, indeed, many ways manifested his indignation and anger against sin; so that men cannot but know that it is "the judgement of God, that they which commit such things are worthy of death," <450132>Romans 1:32. He has in the law threatened to kindle a fire in his anger that shall burn to the very heart of hell. And even in many providential dispensations, "his wrath is revealed from heaven against all the ungodliness of men," <450118>Romans 1:18. So that men must say that he is a God of judgement. And he that shall but consider that the angels for sin were cast from heaven, shut up under chains of everlasting darkness unto the judgement of the great day (the rumor whereof seems to have been spread among the Gentiles, whence the poet makes his Jupiter threaten the inferior rebellious deities with that punishment); and how Sodom and Gomorrah were condemned with an overthrow, and burned into ashes, that they might be "examples unto those that should after live ungodly," 2<610206> Peter 2:6; cannot but discover much of God's vindictive justice and his anger against sin. But far more clear does this shine into us in the Lord Christ: --
1st. In him God has manifested the naturalness of this righteousness unto him, in that it was impossible that it should be diverted from sinners without the interposing of a propitiation. Those who lay the necessity of satisfaction merely upon the account of a free act and determination of the will of God, leave, to my apprehension, no just and indispensable foundation for the death of Christ, but lay it upon a supposition of that which might have been otherwise. But plainly, God, in that he spared not his only Son, but made his soul an offering for sin, and would admit of no atonement but in his blood, has abundantly manifested that it is of necessity to him (his holiness and righteousness requiring it) to render indignation, wrath, tribulation, and anguish unto sin. And the knowledge of this naturalness of vindictive justice, with the necessity of its execution on supposition of sin, is the only true and useful knowledge of it. To look upon it as that which God may exercise or forbear, makes his justice not a property of his nature, but a free act of his will; and a will to punish where one may do otherwise without injustice, is rather ill-will than Justice.
2ndly. In the penalty inflicted on Christ for sin, this justice is far more gloriously manifested than otherwise. To see, indeed, a world, made good and beautiful, wrapped up in wrath and curses, clothed with thorns and
109
briers; to see the whole beautiful creation made subject to vanity, given up to the bondage of corruption; to hear it groan in pain under that burden; to consider legions of angels, most glorious and immortal creatures, cast down into hell, bound with chains of darkness, and reserved for a more dreadful judgement for one sin; to view the ocean of the blood of souls spilt to eternity on this account, -- will give some insight into this thing. But what is all this to that view of it which may be had by a spiritual eye in the Lord Christ? All these things are worms, and of no value in comparison of him. To see him who is the wisdom of God, and the power of God, always beloved of the Father; to see him, I say, fear, and tremble, and bow, and sweat, and pray, and die; to see him lifted up upon the cross, the earth trembling under him, as if unable to bear his weight; and the heavens darkened over him, as if shut against his cry; and himself hanging between both, as if refused by both; and all this because our sins did meet upon him; -- this of all things does most abundantly manifest the severity of God's vindictive justice. Here, or nowhere, is it to be learned.
[2.] His patience, forbearance, and long-suffering towards sinners. There are many glimpses of the patience of God shining out in the works of his providence; but all exceedingly beneath that discovery of it which we have in Christ, especially in these three things: --
1st. The manner of its discovery. This, indeed, is evident to all, that God does not ordinarily immediately punish men upon their offenses. It may be learned from his constant way in governing the world: notwithstanding all provocations, yet he does good to men; causing his sun to shine upon them, sending them rain and fruitful seasons, filling their hearts with food and gladness. Hence it was easy for them to conclude that there was in him abundance of goodness and forbearance. But all this is yet in much darkness, being the exurgency of men's seasonings from their observations; yea, the management of it [God's patience} has been such as that it has proved a snare almost universally unto them towards whom it has been exercised, <210811>Ecclesiastes 8:11, as well as a temptation to them who have looked on, Job<182107> 21:7; <197302>Psalm 73:2-4, etc.; Jeremiah 12:l; <350113>Habakkuk 1:13. The discovery of it in Christ is utterly of another nature. In him the very nature of God is discovered to be love and kindness; and that he will exercise the same to sinners, he has promised, sworn, and solemnly engaged himself by covenant. And that we may not hesitate about the aim
110
which he has herein, there is a stable bottom and foundation of acting suitably to those gracious properties of his nature held forth, -- namely, the reconciliation and atonement that is made in the blood of Christ. Whatever discovery were made of the patience and levity of God unto us, yet if it were not withal revealed that the other properties of God, as his justice and revenge for sin, had their acting also assigned to them to the full, there could be little consolation gathered from the former. And therefore, though God may teach men his goodness and forbearance, by sending them rain and fruitful seasons, yet withal at the same time, upon all occasions, "revealing his wrath from heaven against the ungodliness of men," <450118>Romans 1:18, it is impossible that they should do any thing but miserably fluctuate and tremble at the event of these dispensations; and yet this is the best that men can have out of Christ, the utmost they can attain unto. With the present possession of good things administered in this patience, men might, and did for a season, take up their thoughts and satiate themselves; but yet they were not in the least delivered from the bondage they were in by reason of death, and the darkness attending it. The law reveals no patience or forbearance in God; it speaks, as to the issue of transgressions, nothing but sword and fire, had not God interposed by an act of sovereignty. But now, as was said, with that revelation of forbearance which we have in Christ, there is also a discovery of the satisfaction of his justice and wrath against sin; so that we need not fear any acting from them to interfere with the works of his patience, which are so sweet unto us. Hence God is said to be "in Christ, reconciling the world to himself," 2<470519> Corinthians 5:19; manifesting himself in him as one that has now no more to do for the manifestation of all his attributes, -- that is, for the glorifying of himself, -- but only to forbear, reconcile, and pardon sin in him.
2ndly. In the nature of it. What is there in that forbearance which out of Christ is revealed? Merely a not immediate punishing upon the offense, and, withal, giving and continuing temporal mercies; such things as men are prone to abuse, and may perish with their bosoms full of them to eternity. That which lies hid in Christ, and is revealed from him, is full of love, sweetness, tenderness, kindness, grace. It is the Lord's waiting to be gracious to sinners; waiting for an advantage to show love and kindness, for the most eminent endearing of a soul unto himself, <233018>Isaiah 30:18,
111
"Therefore will the LORD wait, that he may be gracious unto you; and therefore will he be exalted, that he may have mercy upon you."
Neither is there any revelation of God that the soul finds more sweetness in than this. When it [one's soul] is experimentally convinced that God from time to time has passed by many, innumerable iniquities, he is astonished to think that God should do so; and admires that he did not take the advantage of his provocations to cast him out of his presence. He finds that, with infinite wisdom, in all long-suffering, he has managed all his dispensations towards him to recover him from the power of the devil, to rebuke and chasten his spirit for sin, to endear him unto himself; -- there is, I say, nothing of greater sweetness to the soul than this: and therefore the apostle says, <450325>Romans 3:25, that all is "through the forbearance of God." God makes way for complete forgiveness of sins through this his forbearance; which the other does not.
3dly. They differ in their ends and aims. What is the aim and design of God in the dispensation of that forbearance which is manifested and may be discovered out of Christ? The apostle tells us, <450922>Romans 9:22,
"What if God, willing to show his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted for destruction?"
It was but to leave them inexcusable, that his power and wrath against sin might be manifested in their destruction. And therefore he calls it "a suffering of them to walk in their own ways," <441416>Acts 14:16; which elsewhere he holds out as a most dreadful judgement, -- to wit, in respect of that issue whereto it will certainly come; as <198112>Psalm 81:12, "I gave them up unto their own hearts' lusts, and they walked in their own counsels:" which is as dreadful a condition as a creature is capable of falling into in this world. And <441730>Acts 17:30, he calls it a "winking at the sins of their ignorance;" as it were taking no care nor thought of them in their dark condition, as it appears by the antithesis, "But now he commandeth all men everywhere to repent." He did not take so much notice of them then as to command them to repent, by any clear revelation of his mind and will. And therefore the exhortation of the apostle, <450204>Romans 2:4,
112
"Despises thou the riches of his goodness and forbearance and long suffering, not knowing that the goodness of God leadeth thee to repentance?"
is spoken to the Jews, who had advantages to learn the natural tendency of that goodness and forbearance which God exercises in Christ; which, indeed, leads to repentance: or else he does in general intimate that, in very reason, men ought to make another use of those things than usually they do, and which he chargeth them withal, verse 5, "But after thy hardness and impenitent heart," etc. At best, then, the patience of God unto men out of Christ, by reason of their own incorrigible stubbornness, proves but like the waters of the river Phasis, that are sweet at the top and bitter in the bottom; they swim for a while in the sweet and good things of this life, <421620>Luke 16:20; wherewith being filled, they sink to the depth of all bitterness.
But now, evidently and directly, the end of that patience and forbearance of God which is exercised in Christ, and discovered in him to us, is the saving and bringing into God those towards whom he is pleased to exercise them. And therefore Peter tells you, 2<610309> Peter 3:9, that he is "long-suffering to us-ward, not willing that any should perish, but that all should come to repentance;" that is, all us towards whom he exercises forbearance; for that is the end of it, that his will concerning our repentance and salvation may be accomplished. And the nature of it, with its end, is well expressed, <235409>Isaiah 54:9,
"This is as the waters of Noah unto me: for as I have sworn that the waters of Noah should no more go over the earth, so have I sworn that I would not be wrath," etc.
It is God's taking a course, in his infinite wisdom and goodness, that we shall not be destroyed notwithstanding our sins; and therefore, <451505>Romans 15:5, these two things are laid together in God, as coming together from him, "The God of patience and consolation:" his patience is a matter of the greatest consolation. And this is another property of God, which, though it may break forth in some rays, to some ends and purposes, in other things, yet the treasures of it are hid in Christ; and none is acquainted with it, unto any spiritual advantage, that learns it not in him.
113
[3.] His wisdom, his infinite wisdom, in managing things for his own glory, and the good of them towards whom he has thoughts of love. The Lord, indeed, has laid out and manifested infinite wisdom in his works of creation, providence, and governing of his world: in wisdom has he made all his creatures.
"How manifold are his works! in wisdom has he made them all; the earth is full of his riches," <19A424>Psalm 104:24.
So in his providence, his supportment and guidance of all things, in order to one another, and his own glory, unto the ends appointed for them; for all these things
"come forth from the LORD of hosts, who is wonderful in counsel, and excellent in working," <232829>Isaiah 28:29.
His law also is for ever to be admired, for the excellency of the wisdom therein, <050407>Deuteronomy 4:7,8. But yet there is that which Paul is astonished at, and wherein God will for ever be exalted, which he calls,
"The depth of the riches of the wisdom and knowledge of God," <451133>Romans 11:33;
-- that is only hid in and revealed by Christ. Hence, as he is said to be "the wisdom of God," and to be "made unto us wisdom;" so the design of God, which is carried along in him, and revealed in the gospel, is called "the wisdom of God," and a "mystery; even the hidden wisdom which God ordained before the world was; which none of the princes of this world knew," 1<460207> Corinthians 2:7,8. <490310>Ephesians 3:10, it is called, "The manifold wisdom of God;" and to discover the depth and riches of this wisdom, he tells us in that verse that it is such, that principalities and powers, that very angels themselves, could not in the least measure get any acquaintance with it, until God, by gathering of a church of sinners, did actually discover it. Hence Peter informs us, that they who are so well acquainted with all the works of God, do yet bow down and desire with earnestness to look into these things (the things of the wisdom of God in the gospel), 1<600112> Peter 1:12. It asks a man much wisdom to make a curious work, fabric, and building; but if one shall come and deface it, to raise up the same building to more beauty and glory than ever, this is excellence of
114
wisdom indeed. God in the beginning made all things good, glorious, and beautiful. When all things had an innocence and beauty, the clear impress of his wisdom and goodness upon them, they were very glorious; especially man, who was made for his special glory. Now, all this beauty was defaced by sin, and the wholes creation rolled up in darkness, wrath, curses, confusion, and the great praise of God buried in the heaps of it. Man, especially, was utterly lost, and came short of the glory of God, for which he was created, <450323>Romans 3:23. Here, now, does the depth of the riches of the wisdom and knowledge of God open itself. A design in Christ shines out from his bosom, that was lodged there from eternity, to recover things to such an estate as shall be exceedingly to the advantage of his glory, infinitely above what at first appeared, and for the putting of sinners into inconceivably a better condition than they were in before the entrance of sin. He appears now glorious; he is known to be a God pardoning iniquity and sin, and advances the riches of his grace: which was his design, <490106>Ephesians 1:6. He has infinitely vindicated his justice also, in the face of men, angels, and devils, in setting forth his Son for a propitiation. It is also to our advantage; we are more fully established in his favor, and are carried on towards a more exceeding weight of glory than formerly was revealed. Hence was that ejaculation of one of the ancients, "O felix culpa, quae talem meruit redemptorem!" Thus Paul tells us, "Great is the mystery of godliness," 1<540316> Timothy 3:16, and that "without controversy." We receive "grace for grace;" -- for that grace lost in Adam, better grace in Christ. Confessedly, this is a depth of wisdom indeed. And of the love of Christ to his church, and his union with it, to carry on this business, "This is a great mystery," <490532>Ephesians 5:32, says the apostle; great wisdom lies herein.
So, then, this also is hid in Christ, -- the great and unspeakable riches of the wisdom of God, in pardoning sin, saving sinners, satisfying justice, fulfilling the law, repairing his own honor, and providing for us a more exceeding weight of glory; and all this out of such a condition as wherein it was impossible that it should enter into the hearts of angels or men how ever the glory of God should be repaired, and one sinning creature delivered from everlasting ruin. Hence it is said, that at the last day God "shall be glorified in his saints, and admired in all them that believe," 2<530110> Thessalonians 1:10. It shall be an admirable thing, and God shall be for
115
ever glorious in it, even in the bringing of believers to himself. To save sinners through believing, shall be found to be a far more admirable work than to create the world of nothing.
[4.] His all-sufficiency is the last of this sort that I shall name.
God's all-sufficiency in himself is his absolute and universal perfection, whereby nothing is wanting in him, nothing to him: No accession can be made to his fullness, no decrease or wasting can happen thereunto. There is also in him an all-sufficiency for others; which is his power to impart and communicate his goodness and himself so to them as to satisfy and fill them, in their utmost capacity, with whatever is good and desirable to them. For the first of these, -- his all-sufficiency for the communication of his goodness, that is, in the outward effect of it, -- God abundantly manifested in the creation, in that he made all things good, all things perfect; that is, to whom nothing was wanting in their own kind; -- he put a stamp of his own goodness upon them all. But now for the latter, -- his giving himself as an all-sufficient God, to be enjoyed by the creatures, to hold out all that is in him for the satiating and making them blessed, -- that is alone discovered by and in Christ. In him he is a Father, a God in covenant, wherein he has promised to lay out himself for them; in him has he promised to give himself into their everlasting fruition, as their exceeding great reward.
And so I have insisted on the second sort of properties in God, whereof, though we have some obscure glimpse in other things, yet the clear knowledge of them, and acquaintance with them, is only to be had in the Lord Christ.
That which remaineth is, briefly to declare that not any of the properties of God whatever can be known, savingly and to consolation, but only in him; and so, consequently, all the wisdom of the knowledge of God is hid in him alone, and from him to be obtained.
2. There is no saving knowledge of any property of God, nor such as brings consolation, but what alone is to be had in Christ Jesus, being laid up in him, and manifested by him. Some eye the justice of God, and know that this is his righteousness, that they which do such things" (as sin) "are worthy of death," <450132>Romans 1:32. But this is to no other end but to make
116
them cry, "Who amongst us shall dwell with the devouring fire?" <233314>Isaiah 33:14. Others fix upon his patience, goodness, mercy, forbearance; but it does not at all lead them to repentance; but
"they despise the riches of his goodness, and after their hardness and impenitent hearts treasure up unto themselves wrath against the day of wrath," <450204>Romans 2:4,5.
Others, by the very works of creation and providence, come to know
"his eternal power and Godhead; but they glorify him not as God, nor are thankful, but become vain in their imagination, and their foolish hearts are darkened," <450120>Romans 1:20.
Whatever discovery men have of truth out of Christ, they "hold it captive under unrighteousness," verse 18. Hence Jude tells us, verse 10, that "in what they know naturally, as brute beasts, in those things they corrupt themselves."
That we may have a saving knowledge of the properties of God, attended with consolation, these three things are required: --
(1.) That God has manifested the glory of them all in a way of doing good unto us.
(2.) That he will yet exercise and lay them out to the utmost in our behalf
(3.) That, being so manifested and exercised, they are fit and powerful to bring us to the everlasting fruition of himself; which is our blessedness. Now, all these three lie hid in Christ; and the least glimpse of them out of him is not to be attained.
(1.) This is to be received, that God has actually manifested the glory of all his attributes in a way of doing us good. What will it avail our souls, what comfort will it bring unto us, what endearment will it put upon our hearts unto God, to know that he is infinitely righteous, just, and holy, unchangeably true and faithful, if we know not how he may preserve the glory of his justice and faithfulness in his comminations and threatening, but only in one ruin and destruction? if we can from thence only say it is a righteous thing with him to recompense tribulation unto us for our
117
iniquities? What fruit of this consideration had Adam in the garden? Genesis 3. What sweetness, what encouragement, is there in knowing that he is patient and full of forbearance, if the glory of these is to be exalted in enduring the vessels of wrath fitted for destruction? nay, what will it avail us to hear him proclaim himself "The LORD, The LORD God, merciful and gracious, abundant in goodness and truth," yet, withal, that he will "by no means clear the guilty," so shutting up the exercise of all his other properties towards us, upon the account of our iniquity? Doubtless, not at all. Under this naked consideration of the properties of God, justice will make men fly and hide, Genesis 3; <230221>Isaiah 2:21, 33:15,16; -- patience, render them obdurate, <210811>Ecclesiastes 8:11. Holiness utterly deters them from all thoughts of approach unto him, John 24:19. What relief have we from thoughts of his immensity and omnipresence, if we have cause only to contrive how to fly from him (<19D911>Psalm 139:11,12), if we have no pledge of his gracious presence with us? This is that which brings salvation, when we shall see that God has glorified all his properties in a way of doing us good. Now, this he has done in Jesus Christ. In him has he made his justice glorious, in making all our iniquities to meet upon him, causing him to bear them all, as the scapegoat in the wilderness; not sparing him, but giving him up to death for us all; -- so exalting his justice and indignation against sin in a way of freeing us from the condemnation of it, <450325>Romans 3:25, <450833>8:33,34. In him has he made his truth glorious, and his faithfulness, in the exact accomplishment of all his absolute threatening and promises. That fountain-threat and combination whence all others flow, <010217>Genesis 2:17, "In the day thou eatest thereof thou shalt die the death;" seconded with a curse, <052726>Deuteronomy 27:26, "Cursed is every one that continueth not," etc. [<480310>Galatians 3:10] -- is in him accomplished, fulfilled, and the truth of God in them laid in a way to our good. He, by the grace of God, tasted death for us, <580209>Hebrews 2:9; and so delivered us who were subject to death, verse 15; and he has fulfilled the curse, by being made a curse for us, <480313>Galatians 3:13. So that in his very threatening his truth is made glorious in a way to our good. And for his promises,
"They are all yea, and in him Amen, unto the glory of God by us," 2<470120> Corinthians 1:20.
118
And for his mercy, goodness, and the riches of his grace, how eminently are they made glorious in Christ, and advanced for our good! God has set him forth to declare his righteousness for the forgiveness of sin; he has made way in him for ever to exalt the glory of his pardoning mercy towards sinners. To manifest this is the great design of the gospel, as Paul admirably sets it out, <490105>Ephesians 1:5-8. There must our souls come to an acquaintance with them, or for ever live in darkness.
Now, this is a saving knowledge, and full of consolation, when we can see all the properties of God made glorious and exalted in a way of doing us good. And this wisdom is hid only in Jesus Christ. Hence, when he desired his Father to glorify his name, <431224>John 12:24, -- to make in him his name (that is, his nature, his properties, his will) all glorious in that work of redemption he had in hand, -- he was instantly answered from heaven, "I have both glorified it and will glorify it again." He will give it its utmost glory in him.
(2.) That God will yet exercise and lay out those properties of his to the utmost in our behalf. Though he has made them all glorious in a way that may tend to our good, yet it does not absolutely follow that he will use them for our good; for do we not see innumerable persons perishing everlastingly, notwithstanding the manifestation of himself which God has made in Christ. Wherefore farther, God has committed all his properties into the hand of Christ if I may so say, to be managed in our behalf, and for our good. He is "The power of God, and the wisdom of God;" he is "The LORD our Righteousness," and is "made unto us of God wisdom, and righteousness, sanctification, and redemption." Christ having glorified his Father in all his attributes, he has now the exercise of them committed to him, that he might be the captain of salvation to them that do believe; so that if, in the righteousness, the goodness, the love, the mercy, the all-sufficiency of God, there be any thing that will do us good, the Lord Jesus is fully interested with the dispensing of it in our behalf. Hence God is said to be "in him, reconciling the world unto himself," 2<470518> Corinthians 5:18. Whatever is in him, he layeth it out for the reconciliation of the world, in and by the Lord Christ; and he becomes "The LORD our Righteousness," <234524>Isaiah 45:24,25. And this is the second thing required.
119
(3.) There remaineth only, then, that these attributes of God, so manifested and exercised, are powerful and able to bring us to the everlasting fruition of him. To evince this, the Lord wraps up the whole covenant of grace in one promise, signifying no less: "I will be your God." In the covenant, God becomes our God, and we are his people; and thereby all his attributes are ours also. And lest that we should doubt -- when once our eyes are opened to see in any measure the inconceivable difficulty that is in this thing, what unimaginable obstacles on all hands there lie against us -- that all is not enough to deliver and save us, God has, I say, wrapped it up in this expression, <011701>Genesis 17:1, "I am," saith he, "God Almighty" (all-sufficient); -- "I am wholly able to perform all my undertakings, and to be thy exceeding great reward. I can remove all difficulties, answer all objections, pardon all sins, conquer all opposition: I am God all-sufficient." Now, you know in whom this covenant and all the promises thereof are ratified, and in whose blood it is confirmed, -- to wit, in the Lord Christ alone; in him only is God an all-sufficient God to any, and an exceeding great reward. And hence Christ himself is said to "save to the uttermost them that come to God by him," Hebrews 7. And these three things, I say, are required to be known, that we may have a saving acquaintance, and such as is attended with consolation, with any of the properties of God; and all these being hid only in Christ, from him alone it is to be obtained.
This, then, is the first part of our first demonstration, that all true and sound wisdom and knowledge is laid up in the Lord Christ, and from him alone to be obtained; because our wisdom, consisting, in a main part of it, in the knowledge of God, his nature, and his properties, this lies wholly hid in Christ, nor can possibly be obtained but by him.
II. For the knowledge of ourselves, which is the SECOND part of our
wisdom, this consists in these three things, which our Savior sends his Spirit to convince the world of, -- even "sin, righteousness, and judgement," <431608>John 16:8. To know ourselves in reference unto these three, is a main part of true and sound wisdom; for they all respect the supernatural and immortal end whereunto we are appointed; and there is none of these that we can attain unto but only in Christ.
120
1. In respect of sin. There is a sense and knowledge of sin left in the consciences of all men by nature. To tell them what is good and evil in many things, to approve and disapprove of what they do, in reference to a judgement to come, they need not go farther than themselves, <450214>Romans 2:14, 15. But this is obscure, and relates mostly to greater sins, and is in sum that which the apostle gives us, <450132>Romans 1:32,
"They know the judgement of God, that they which do such things are worthy of death."
This he placeth among the common presumptions and notions that are received by mankind, -- namely, that it is "righteous with God, that they who do such things are worthy of death." And if that be true, which is commonly received, that no nation is so barbarous or rude, but it retaineth some sense of a Deity; then this also is true, that there is no nation but has a sense of sin, and the displeasure of God for it. For this is the very first notion of God in the world, that he is the rewarder of good and evil. Hence were all the sacrifices, purgings, expiations, which were so generally spread over the face of the earth. But this was and is but very dark, in respect of that knowledge of sin with its appurtenances, which is to be obtained.
A farther knowledge of sin, upon all accounts whatever, is giver by the law; that law which was "added because of transgressions." This revives doctrinally all that sense of good and evil which was at first implanted in man; and it is a glass, whereinto whosoever is able spiritually to look, may see sin in all its ugliness and deformity. The truth is, look upon the law in its purity, holiness, compass, and perfection; its manner of delivery, with dread, terror, thunder, earthquakes, fire; the sanction of it, in death, curse, wrath; and it makes a wonderful discovery of sin, upon every account: its pollution, guilt, and exceeding sinfulness are seen by it. But yet all this does not suffice to give a man a true and thorough conviction of sin. Not but that the glass is clear, but of ourselves we have not eyes to look into it; the rule is straight, but we cannot apply it: and therefore Christ sends his Spirit to convince the world of sin, <431608>John 16:8; who, though, as to some ends and purposes, he makes use of the law, yet the work of conviction, which alone is a useful knowledge of sin, is his peculiar work. And so the discovery of sin may also be said to be by Christ, -- to be part of the wisdom that is hid in him. But yet there is a twofold regard besides this, of
121
his sending his Spirit to convince us, wherein this wisdom appears to be hid in him: -- First, because there are some near concernments of sin, which are more clearly held out in the Lord Christ's being made sin for us, than any other way. Secondly, in that there is no knowledge to be had of sin, so as to give it a spiritual and saving improvement, but only in him.
For the first, there are four things in sin that clearly shine out in the cross of Christ: --
(1.) The desert of it.
(2.) Man's impotency by reason of it.
(3.) The death of it.
(4.) A new end put to it.
(1.) The desert of sin does clearly shine in the cross of Christ upon a twofold account: --
[1.] Of the person suffering for it.
[2.] Of the penalty he underwent.
[1.] Of the person suffering for it. This the Scripture oftentimes very emphatically sets forth, and lays great weight upon: <430316>John 3:16, "God so loved the world, that he gave his only begotten Son." It was his only Son that God sent into the world to suffer for sin, <450832>Romans 8:32. "He spared not his own Son, but delivered him up for us all." To see a slave beaten and corrected, it argues a fault committed; but yet perhaps the demerit of it was not very great. The correction of a son argues a great provocation; that of an only son, the greatest imaginable. Never was sin seen to be more abominably sinful and full of provocation, than when the burden of it was upon the shoulders of the Son of God. God having made his Son, the Son of his love, his only begotten, full of grace and truth, sin for us, to manifest his indignation against it, and how utterly impossible it is that he should let the least sin go unpunished, he lays hand on him, and spares him not. If sin be imputed to the dear Son of his bosom, as upon his own voluntary assumption of it was (for he said to his Father, "Lo, I come to do thy will," and all our iniquities did meet on him), [and] he will not spare him any thing of the due desert of it; is it not most clear from hence, even from
122
the blood of the cross of Christ, that such is the demerit of sin, that it is altogether impossible that God should pass by any, the least, unpunished? If he would have done it for any, he would have done it in reference to his only Son; but he spared him not.
Moreover, God is not at all delighted with, nor desirous of, the blood, the tears, the cries, the inexpressible torments and sufferings, of the Son of his love (for he delights not in the anguish of any, -- "he does not afflict willingly, nor grieve the children of men," much less the Son of his bosom); only he required that his law be fulfilled, his justice satisfied, his wrath atoned for sin; and nothing less than all this would bring it about. If the debt of sin might have been compounded for at a cheaper rate, it had never been held up at the price of the blood of Christ. Here, then, soul, take a view of the desert of sin; behold it far more evident than in all the threatening and curses of the law. "I thought, indeed," mayest thou say from thence, "that sin, being found on such a poor worm as I am, was worthy of death; but that it should have this effect if charged on the Son of God, -- that I never once imagined."
[2.] Consider also, farther, what he suffered. For though he was so excellent a one, yet perhaps it was but a light affliction and trial that he underwent, especially considering the strength he had to bear it. Why, whatever it were, it made this "fellow of the LORD of hosts," this "lion of the tribe of Judah," this "mighty one," "the wisdom and power of God," to tremble, sweat, cry, pray, wrestle, and that with strong supplications. Some of the popish devotionists tell us that one drop, the least, of the blood of Christ, was abundantly enough to redeem all the world; but they err, not knowing the desert of sin, nor the severity of the justice of God. If one drop less than was shed, one pang less than was laid on, would have done it, those other drops had not been shed, nor those other pangs laid on. God did not cruciate the dearly-beloved of his soul for nought. But there is more than all this: --
It pleased God to bruise him, to put him to grief, to make his soul an offering for sin, and to pour out his life unto death. He hid himself from him, -- was far from the voice of his cry, until he cried out, "My God, my God, why hast thou forsaken me?" He made him sin and a curse for us; executed on him the sentence of the law; brought him into an agony,
123
wherein he sweat thick drops of blood, was grievously troubled, and his soul was heavy unto death. He that was the power of God, and the wisdom of God, went stooping under the burden, until the whole frame of nature seemed astonished at it. Now this, as I said before that it discovered the indignation of God against sin, so it clearly holds out the desert of it. Would you, then, see the true demerit of sin? -- take the measure of it from the mediation of Christ, especially his cross. It brought him who was the Son of God, equal unto God, God blessed for ever, into the form of a servant, who had not where to lay his head. It pursued him all his life with afflictions and persecutions; and lastly brought him under the rod of God; there bruised him and brake him, -- slew the Lord of life. Hence is deep humiliation for it, upon the account of him whom we have pierced. And this is the first spiritual view of sin we have in Christ.
(2.) The wisdom of understanding our impotency, by reason of sin, is wrapped up in him. By our impotency, I understand two things: -- [1.] Our disability to make any atonement with God for sin. [2.] Our disability to answer his mind and will, in all or any of the obedience that he requireth, by reason of sin.
[1.] For the first, that alone is discovered in Christ. Many inquiries have the sons of men made after an atonement, -- many ways have they entered into to accomplish it. After this they inquire, <330606>Micah 6:6, 7,
"Will any manner of sacrifices, though appointed of God, as burnt-offerings, and calves of a year old; though very costly, thousands of rams, and ten thousand rivers of oil; though dreadful and tremendous, offering violence to nature, as to give my children to the fire;"
-- will any of these things make an atonement? David does positively, indeed, determine this business, <194907>Psalm 49:7,8, "None of them" of the best or richest of men) "can by any means redeem his brother, nor give to God a ransom for him; for the redemption of their soul is precious, and it ceaseth for ever." It cannot be done, -- no atonement can be made; yet men would still be doing, still attempting: hence did they heap up sacrifices, some costly, some bloody and inhuman. The Jews, to this day, think that God was atoned for sin by the sacrifices of bulls and goats, and the like. And the Socinians acknowledge no atonement, but what consists
124
in men's repentance and new obedience. In the cross of Christ are the mouths of all stopped as to this thing. For, --
1st. God has there discovered that no sacrifices for sin, though of his own appointment, could ever make them perfect that offered them, <581011>Hebrews 10:11. Those sacrifices could never take away sin; those services could never make them perfect that performed them, as to the conscience, <580909>Hebrews 9:9; as the apostle proves, chap. <581001>10:1. And thence the Lord rejects all sacrifices and offerings whatever, as to any such end and purpose, verses 6-8, Christ, in their stead, saying, "Lo, I come;" and by him we are "justified from all things, from which we could not be justified by the law," <441339>Acts 13:39: God, I say, in Christ, has condemned all sacrifices, as wholly insufficient in the least to make an atonement for sin. And how great a thing it was to instruct the sons of men in this wisdom, the event has manifested.
2ndly. He has also written vanity on all other endeavors whatever, that have been undertaken for that purpose. <450324>Romans 3:24-26, by setting forth his only Son "to be a propitiation," he leaves no doubt upon the spirits of men that in themselves they could make no atonement; for "if righteousness were by the law, then were Christ dead in vain." To what purpose should he be made a propitiation, were not we ourselves weak and without strength to any such purpose? So the apostle argues, <450506>Romans 5:6, when we had no power, then did he by death make an atonement; as verses 8, 9.
This, wisdom then, is also hid in Christ. Men may see by other helps, perhaps, far enough to fill them with dread and astonishment, as those in <233314>Isaiah 33:14; but such a sight and view of it as may lead a soul to any comfortable settlement about it, -- that only is discovered in this treasury of heaven, the Lord Jesus.
[2.] Our disability to answer the mind and will of God, in all or any of the obedience that he requireth, is in him only to be discovered. This, indeed, is a thing that many will not be acquainted with to this day. To teach a man that he cannot do what he ought to do, and for which he condemns himself if he do it not, is no easy task. Man rises up with all his power to plead against a conviction of impotency. Not to mention the proud conceits and expressions of the philosophers, how many that would be
125
called Christians do yet creep, by several degrees, in the persuasion of a power of fulfilling the law! And from whence, indeed, should men have this knowledge that we have not? Nature will not teach it, -- that is proud and conceited; and it is one part of its pride, weakness, and corruption, not to know it at all. The law will not teach it: for though that will show us what we have done amiss, yet it will not discover to us that we could not do better; yea, by requiring exact obedience of us, it takes for granted that such power is in us for that purpose: it takes no notice that we have lost it; nor does it concern it so to do. This, then, also lies hid in the Lord Jesus. <450802>Romans 8:2-4,
"The law of the Spirit of life in Christ Jesus has made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; that the righteousness of the law might be fulfilled in us."
The law can bring forth no righteousness, no obedience; it is weak to any such purpose, by reason of the flesh, and that corruption that is come on us. These two things are done in Christ, and by him: -- First, Sin is condemned as to its guilt, and we set free from that; the righteousness of the law by his obedience is fulfilled in us, who could never do it ourselves. And, secondly, That obedience which is required of us, his Spirit works it in us. So that that perfection of obedience which we have in him is imputed to us; and the sincerity that we have in obedience is from his Spirit bestowed on us. And this is the most excellent glass, wherein we see our impotency; for what need we his perfect obedience to be made ours, but that we have not, can not attain any? what need we his Spirit of life to quicken us, but that we are dead in trespasses and sins?
(3.) The death of sin; -- sin dying in us now, in some measure, whilst we are alive. This is a third concernment of sin which it is our wisdom to be acquainted with; and it is hid only in Christ. There is a twofold dying of sin: -- as to the exercise of it in our mortal members; and as to the root, principle, and power of it in our souls. The first, indeed, may be learned in part out of Christ. Christless men may have sin dying in them, as to the outward exercise of it. Men's bodies may be disabled for the service of their lusts, or the practice of them may not consist with their interest. Sin
126
is never more alive than when it is thus dying. But there is a dying of it as to the root, the principle of it, -- the daily decaying of the strength, power, and life of it; and this is to be had alone in Christ. Sin is a thing that of itself is not apt to die or to decay, but to get ground, and strength, and life, in the subject wherein it is, to eternity; prevent all its actual eruptions, yet its original enmity against God will still grow. In believers it is still dying and decaying, until it be utterly abolished. The opening of this treasury [mystery] you have, <450603>Romans 6:3-6, etc.
"Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death? Therefore we are buried with him by baptism into death, that like as Christ was raised from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection; knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin."
This is the design of the apostle in the beginning of that chapter, not only to manifest whence is the principle and rise of our mortification and the death of sin, even from the death and blood of Christ; but also the manner of sin's continuance and dying in us, from the manner of Christ's dying for sin. He was crucified for us, and thereby sin was crucified in us; he died for us, and the body of sin is destroyed, that we should not serve sin; and as he was raised from the dead, that death should not have dominion over him, so also are we raised from sin, that it should not have dominion over us. This wisdom is hid in Christ only. Moses at his dying day had all his strength and vigor; so have sin and the law to all out of Jesus: at their dying day, sin is no way decayed. Now, next to the receiving of the righteousness prepared for us, to know this is the chiefest part of our wisdom. To be truly acquainted with the principle of the dying of sin, to feel virtue and power flowing from the cross of Christ to that purpose, to find sin crucified in us, as Christ was crucified for us, -- this is wisdom indeed, that is in him alone.
(4.) There is a glorious end whereunto sin is appointed and ordained, and discovered in Christ, that others are unacquainted withal. Sin in its own
127
nature tends merely to the dishonor of God, the debasement of his majesty, and the ruin of the creature in whom it is; hell itself is but the filling of wretched creatures with the fruit of their own devices. The combinations and threats of God in the law do manifest one other end of it, even the demonstration of the vindictive justice of God, in measuring out unto it a meets recompense of reward. But here the law stays (and with it all other light) and discovers no other use or end of it at all. In the Lord Jesus there is the manifestation of another and more glorious end; to wit, the praise of God's glorious grace in the pardon and forgiveness of it; -- God having taken order in Christ that that thing which tended merely to his dishonor should be managed to his infinite glory, and that which of all things he desireth to exalt, -- even that he may be known and believed to be a "God pardoning iniquity, transgression and sin." To return, then, to this part of our demonstration: --
In the knowledge of ourselves, in reference to our eternal condition, does much of our wisdom consist. There is not any thing wherein, in this depraved condition of nature, we are more concerned than sin; without a knowledge of that, we know not ourselves. "Fools make a mock of sin." A true saving knowledge of sin is to be had only in the Lord Christ: in him may we see the desert of our iniquities, and their pollution, which could not be born or expiated but by his blood; neither is there any wholesome view of these but in Christ. In him and his cross is discovered our universal impotency, either of atoning God's justice or living up to his will. The death of sin is procured by, and discovered in, the death of Christ; as also the manifestation of the riches of God's grace in the pardoning thereof. A real and experimental acquaintance, as to ourselves, with all which, is our wisdom; and it is that which is of more value than all the wisdom of the world.
2. Righteousness is a second thing whereof the Spirit of Christ convinces the world, and the main thing that it is our wisdom to be acquainted withal. This all men are persuaded of, that God is a most righteous God; (that is a natural notion of God which Abraham insisted on, <011825>Genesis 18:25, "Shall not the Judge of all the earth do right?") they "know that this is the judgement of God, that they who commit such things are worthy of death," <450132>Romans 1:32; that
128
"it is a righteous thing with him to recompense tribulation unto offenders," 2<530106> Thessalonians 1:6.
He is "a God of purer eyes than to behold evil," <350113>Habakkuk 1:13; and therefore, "the ungodly cannot stand in judgement," <190105>Psalm 1:5. Hence the great inquiry of every one (who lies in any measure under the power of it), convinced of immortality and the judgement to come, is concerning the righteousness wherewith to appear in the presence of this righteous God. This more or less they are solicitous about all their days; and so, as the apostle speaks, <580215>Hebrews 2:15, "through the fear of death they are all their lifetime subject to bondage," they are perplexed with fears about the issue of their righteousness, lest it should end in death and destruction.
(1.) Unto men set upon this inquiry, that which first and naturally presents itself, for their direction and assistance, assuredly promising them a righteousness that will abide the trial of God, provided they will follow its direction, is the law. The law has many fair pleas to prevail with a soul to close with it for a righteousness before God. It was given out from God himself for that end and purpose; it contains the whole obedience that God requireth of any of the sons of men; it has the promise of life annexed to it: "Do this, and live," "The doers of the law are justified;" and, "If thou wilt enter into life, keep the commandments;" yea, it is most certain that it must be wholly fulfilled, if we ever think to stand with boldness before God. This being some part of the plea of the law, there is no man that seeks after righteousness but does, one time or another, attend to it, and attempt its direction. Many do it every day, who yet will not own that so they do. This, then, they set themselves about, -- laboring to correct their lives, amend their ways, perform the duties required, and so follow after a righteousness according to the prescript of the law. And in this course do many men continue long with much perplexity; -- sometimes hoping, oftener fearing; sometimes ready to give quite over; sometimes vowing to continue (their consciences being no way satisfied, nor righteousness in any measure attained) all their days. After they have wearied themselves perhaps for a long season, in the largeness of their ways, they come at length, with fear, trembling, and disappointment, to that conclusion of the apostle, "By the works of the law no flesh is justified;" and with dread cry that if God mark what is done amiss, there is no standing before him. That they have this issue, the apostle witnesseth, <450931>Romans 9:31,32,
129
"Israel, who followed after the law of righteousness, has not attained to the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by the works of the law."
It was not solely for want of endeavor in themselves that they were disappointed, for they earnestly followed after the law of righteousness; but from the nature of the thing itself, -- it would not bear it. Righteousness was not to be obtained that way;
"For," saith the apostle, "if they which are of the law be heirs, faith is made void, and the promise made of none effect; because the law worketh wrath," <450414>Romans 4:14,15.
The law itself is now such as that it cannot give life, <480321>Galatians 3:21, "If there had been a law given which would have given life, verily righteousness should have been by the law." And he gives the reason in the next verse why it could not give life; because "the Scripture concludes all under sin;" that is, it is very true, and the Scripture affirms it, that all men are sinners, and the law speaks not one word to sinners but death and destruction: therefore the apostle tells us plainly, that God himself found fault with this way of attaining righteousness, <580807>Hebrews 8:7,8. He complains of it; that is, he declares it insufficient for that end and purpose.
Now, there are two considerations that discover unto men the vanity and hopelessness of seeking righteousness in this path: --
[1.] That they have already sinned: "For all have sinned, and come short of the glory of God," <450323>Romans 3:23. This they are sufficiently sensible of, that although they could for the time to come fulfill the whole law, yet there is a score, a reckoning, upon them already, that they know not how to answer for. Do they consult their guide, the law itself, how they may be eased of the account that is past? it has not one word of direction or consolation; but bids them prepare to die. The sentence is gone forth, and there is no escaping.
[2.] That if all former debts should be blotted out, yet they are no way able for the future to fulfill the law; they can as well move the earth with a finger, as answer the perfection thereof: and therefore, as I said, on this
130
twofold account, they conclude that this labor is lost. "By the works of the law shall no flesh be justified."
(2.) Wherefore, secondly, Being thus disappointed, by the severity and inexorableness of the law, men generally retake themselves to some other way, that may satisfy them as to those considerations which took them off from their former hopes; and this, for the most part, is by fixing themselves upon some ways of atonement to satisfy God, and helping out the rest with hopes of mercy. Not to insist on the ways of atonement and expiation which the Gentiles had pitched on; nor on the many ways and inventions -- by works satisfactory at their own, supererogations of others, indulgences, and purgatory in the close -- that the Papists have found out for this end and purpose; it is, I say, proper to all convinced persons, as above, to seek for a righteousness, partly by an endeavor to satisfy for what is past, and partly by hoping after general mercy. This the apostle calls a seeking for it "as it were by the works of the law," <450932>Romans 9:32; not directly, "but as it were" by the works of the law, making up one thing with another. And he tells us what issue they have in this business, chap. <451003>10:3,
"Being ignorant of God's righteousness, and going about to establish their own righteousness, they have not submitted themselves unto the righteousness of God."
They were by it enemies to the righteousness of God. The ground of this going about to establish their own righteousness was, that they were ignorant of the righteousness of God. Had they known the righteousness of God, and what exact conformity to his will he requireth, they had never undertaken such a fruitless business as to have compassed it "as it were by the works of the law." Yet this many will stick on a long time. Something they do, something they hope for; some old faults they will buy off with new obedience. And this pacifies their consciences for a season; but when the Spirit comes to convince them of righteousness, neither will this hold. Wherefore, --
(3.) The matter comes at length to this issue, -- they look upon themselves under this twofold qualification; as, --
131
[1.] Sinners, obnoxious to the law of God and the curse thereof; so that unless that be satisfied, that nothing from thence shall ever be laid to their charge, it is altogether in vain once to seek after an appearance in the presence of God.
[2.] As creatures made to a supernatural and eternal end; and therefore bound to answer the whole mind and will of God in the obedience required at their hands. Now, it being before discovered to them that both these are beyond the compass of their own endeavors, and the assistance which they have formerly rested on, if their eternal condition be of any concernment to them, their wisdom is, to find out a righteousness that may answer both these to the utmost.
Now, both these are to be had only in the Lord Christ, who is our righteousness. This wisdom, and all the treasures of it, are hid in him.
1st. He expiates former iniquities, he satisfies for sin, and procures remission of it. <450324>Romans 3:24,25,
"Being justified freely by his grace, through the redemption that is in Christ Jesus: whom God has set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God."
"All we like sheep," etc., <235306>Isaiah 53:6. "Through his blood we have redemption, the forgiveness of sins," <490107>Ephesians 1:7. "God spared not his own Son, but delivered," etc., <450832>Romans 8:32. This, even this alone, is our righteousness; as to that first part of it which consists in the removal of the whole guilt of sin, whereby we are come short of the glory of God. On this account it is that we are assured that none shall ever lay any thing to our charge, or condemn us, <450833>Romans 8:33,34, -- there being "no condemnation to them that are in Christ Jesus," verse 1. We are purged by the sacrifice of Christ, so as to have "no more conscience of sin," <581002>Hebrews 10:2; that is, troubles in conscience about it. This wisdom is hid only in the Lord Jesus; in him alone is there an atonement discovered: and give me the wisdom which shall cut all scores concerning sin, and let the world take what remains. But, --
132
2ndly. There is yet something more required; it is not enough that we are not guilty, we must also be actually righteous; -- not only all sin is to be answered for, but all righteousness is to be fulfilled. By taking away the guilt of sin, we are as persons innocent; but something more is required to make us to be considered as persons obedient. I know nothing to teach me that an innocent person shall go to heaven, be rewarded, if he be no more but so. Adam was innocent at his first creation, but he was to "do this," to "keep the commandments," before he entered into "life:" he had no title to life by innocence. This, then, moreover, is required, that the whole law be fulfilled, and all the obedience performed that God requires at our hands. This is the soul's second inquiry; and it finds a resolution only in the Lord Christ:
"For if, when we were enemies, we were reconciled to God by the death of his Son, much more, being reconciled, we shall be saved by his life," <450510>Romans 5:10.
His death reconciled us; then are we saved by his life. The actual obedience which he yielded to the whole law of God, is that righteousness whereby we are saved; if so be we are found in him, not having on our own righteousness which is of the law, but the righteousness which is of God by faith, <500309>Philippians 3:9. This I shall have occasion to handle more at large hereafter.
To return, then: It is not, I suppose, any difficult task to persuade men, convinced of immortality and judgement to come, that the main of their wisdom lies in this, even to find out such a righteousness as will accompany them for ever, and abide the severe trial of God himself. Now, all the wisdom of the world is but folly, as to the discovery of this thing. The utmost that man's wisdom can do, is but to find out most wretched, burdensome, and vexatious ways of perishing eternally. All the treasures of this wisdom are hid in Christ; he "of God is made unto us wisdom and righteousness," 1<460130> Corinthians 1:30.
3. Come we to the last thing, which I shall but touch upon; and that is judgement. The true wisdom of this also is hid in the Lord Christ; I mean, in particular, that judgement that is for to come: so at present I take the word in that place, [<431608>John 16:8.] Of what concernment this is to us to know, I shall not speak; -- it is that whose influence upon the sons of men
133
is the principle of their discriminating themselves from the beasts that perish. Neither shall I insist on the obscure intimations of it which are given by the present proceedings of Providence in governing the world; nor that greater light of it which shines in the threats and promises of the law. The wisdom of it is in two regards hid in the Lord Jesus: --
(1.) As to the truth of it.
(2.) As to the manner of it: --
(1.) For the truth of it; and so in and by him it is confirmed, and that two ways: --
[1.] By his death.
[2.] By his resurrection: --
[1.] By his death. God, in the death of Christ, punishing and condemning sin in the flesh of his own Son, in the sight of men, angels, and devils, has given an abundant assurance of a righteous and universal judgement to come; wherefore, or upon what account imaginable, could he be induced to lay such a load on him, but that he will certainly reckon one day with the sons of men for all their works, ways, and walkings before him. The death of Christ is a most solemn exemplar of the last judgement. Those who own him to be the Son of God, will not deny a judgement to come.
[2.] By his resurrection. <441731>Acts 17:31, Pi>stin parascw
(2.) And, lastly, for the manner of it: that it shall be by him who has loved us, and given himself for us, -- who is himself the righteousness that he requires of our hands; and on the other side, by him who has been, in his person, grace, ways, worship, servants, reviled, despised, condemned by the men of the world; -- which holds out unspeakable consolation on the one hand, and terror on the other: so that the wisdom of this also is hid in Christ.
And this is the second part of our first demonstration. Thus the knowledge of ourselves, in reference to our supernatural end, is no small portion of
134
our wisdom. The things of the greatest concernment hereunto are, sin, righteousness, and judgement; the wisdom of all which is alone hid in the Lord Jesus: which was to be proved.
III. The THIRD part of our wisdom is to walk with God. Now, that one
may walk with another, six things are required: --
1. Agreement.
2. Acquaintance.
3. A way.
4. Strength.
5. Boldness.
6. An aiming at the same end.
All these, with the wisdom of them, are hid in the Lord Jesus.
1. Agreement. The prophet tells us that two cannot walk together unless they be agreed, <300303>Amos 3:3. Until agreement be made, there is no communion, no walking together. God and man by nature (or whilst man is in the state of nature) are at the greatest enmity. He declares nothing to us but wrath, <450118>Romans 1:18; whence we are said to be children of it; that is, born obnoxious to it, <490203>Ephesians 2:3: and whilst we remain in that condition, "the wrath of God abideth on us," <430336>John 3:36. All the discovery that God makes of himself unto us is, that he is inexpressibly provoked; and therefore preparing wrath against the day of wrath, and the revelation of his righteous judgement. The day of his and sinners' meeting, is called "The day of wrath," <450205>Romans 2:5,6. Neither do we come short in our enmity against him; yea, we first began it, and we continue longest in it. To express this enmity, the apostle tells us, that our very minds, the best part of us, are "enmity against God," <450807>Romans 8:7,8; and that we neither are, nor will, nor can be, subject to him; our enmity manifesting itself by universal rebellion against him: whatever we do that seems otherwise, is but hypocrisy or flattery; yea, it is a part of this enmity to lessen it. In this state the wisdom of walking with God must needs be most remote from the soul. e is a "light, and in him is no darkness at all;" we are darkness, and in us there is no light at all. He is life, a "living God;"
135
we are dead, dead sinners, -- dead in trespasses and sin. He is "holiness," and glorious in it; we wholly defiled, -- an abominable thing. He is "love;" we full of hatred, -- hating and being hated. Surely this is no foundation for agreement, or, upon that, of walking together: nothing can be more remote than this frame from such a condition. The foundation, then, of this, I say, is laid in Christ, hid in Christ. "He," saith the apostle, "is our peace; he has made peace" for us, <490214>Ephesians 2:14,15. He slew the enmity in his own body on the cross, verse 16.
(1.) He takes out of the way the cause of the enmity that was between God and us, -- sin and the curse of the law. He makes an end of sin, and that by making atonement for iniquity, <270924>Daniel 9:24; and he blotteth out the hand-writing of ordinances, <510214>Colossians 2:14, redeeming us from the curse, by "being made a curse for us," <480313>Galatians 3:13.
(2.) He destroys him who would continue the enmity, and make the breach wider, <580214>Hebrews 2:14. "Through death he destroyed him that had the power of death, that is, the devil;" and, <510215>Colossians 2:15, "spoiled principalities and powers."
(3.) He made "reconciliation for the sins of the people," <580217>Hebrews 2:17; he made by his blood an atonement with God, to turn away that wrath which was due to us, so making peace. Hereupon God is said to be "in Christ, reconciling the world unto himself," 2<470519> Corinthians 5:19; -- being reconciled himself, verse 18, he lays down the enmity on his part, and proceeds to what remains, -- to slay the enmity on our part, that we also may be reconciled. And this also, --
(4.) He does; for, <450511>Romans 5:11, "By our Lord Jesus Christ we do receive the atonement," accept of the peace made and tendered, Laying down our enmity to God; and so confirming an agreement betwixt us in his blood. So that "through him we have an access unto the Father," <490218>Ephesians 2:18. Now, the whole wisdom of this agreement, without which there is no walking with God, is hid in Christ; out of him God on his part is a consuming fire, -- we are as stubble fully dry, yet setting ourselves in battle array against that fire: if we are brought together we are consumed. All our approaching to him out of Christ are but to our detriment; in his blood alone have we this agreement. And let not any of us once suppose that we have taken any step in the paths of God with him,
136
that any one duty is accepted, that all is not lost as to eternity, if we have not done it upon the account hereof.
2. There is required acquaintance, also, to walking together. Two may meet together in the same way, and have no quarrel between them, no enmity; but if they are mere strangers one to another, they pass by without the least communion together. It does not suffice that the enmity betwixt God and us be taken away; we must also have acquaintance given us with him. Our not knowing of him is a great cause and a great part of our enmity. Our understandings are "darkened," and we are "alienated from the life of God," etc., <490418>Ephesians 4:18. This also, then, must be added, if we ever come to walk with God, which is our wisdom. And this also is hid in the Lord Christ, and comes forth from him. It is true there are sundry other means, as his word and his works, that God has given the sons of men, to make a discovery of himself unto them, and to give them some acquaintance with him, that, as the apostle speaks, <441727>Acts 17:27, "they should seek the Lord, if happy they might find him;" but yet, as that knowledge of God which we have by his works is but very weak and imperfect, so that which we have by the word, the letter of it, by reason of our blindness, is not saving to us if we have no other help; for though that be light as the sun in the firmament, yet if we have no eyes in our heads, what can it avail us? -- no saving acquaintance with him, that may direct us to walk with him, can be obtained. This also is hid in the Lord Jesus, and comes forth from him, 1<620520> John 5:20, "He has given us an understanding, that we should know him that is true;" -- all other light whatever without his giving us an understanding, will not do it. He is the true Light, which lighteth every one that is enlightened, <430109>John 1:9. He opens our understandings that we may understand the Scriptures, <422445>Luke 24:45; -- none has known God at any time, "but he has revealed him," <430118>John 1:18. God dwells in that "light which no man can approach unto," 1<540616> Timothy 6:16. None has ever had any such acquaintance with him as to be said to have seen him, but by the revelation of Jesus Christ. Hence he tells the Pharisees, that notwithstanding all their great knowledge which they pretended, indeed they had "neither heard the voice of God at any time, nor seen his shape," <430537>John 5:37. They had no manner of spiritual acquaintance with God, but he was unto them as a man whom they had never heard nor seen. There is no acquaintance with God, as love, and full
137
of kindness, patience, grace, and pardoning mercy (on which knowledge of him alone we can walk with him), but only in Christ; but of this fully before. This, then, also is hid in him.
3. There must, moreover, be a way wherein we must walk with God. God did at the beginning assign us a path to walk in with him, even the path of innocence and exact holiness, in a covenant of works. This path, by sin, is so filled with thorns and briers, so stopped up by curses and wrath, that no flesh living can take one step in that path; a new way for us to walk in must be found out, if ever we think to hold communion with God. And this also lies upon the former account. It is hid in Christ. All the world cannot, but by and in him, discover a path that a man may walk one step with God in. And therefore the Holy Ghost tells us that Christ has consecrated, dedicated, and set apart for that purpose, "a new and living way" into the holiest of all, <581020>Hebrews 10:20; a new one, for the first, old one was useless; a living one, for the other is dead: therefore, saith he, verse 22, "Let us draw near;" having a way to walk in, let us draw near. And this way that he has prepared is no other but himself, <431406>John 14:6. In answer to them who would go to the Father, and hold communion with him, he tells them, "I am the way; and no man comes to the Father but by me." He is the medium of all communication between God and us. In him we meet, in him we walk. All influences of love, kindness, mercy, from God to us, are through him; all our returns of love, delight, faith, obedience unto God, are all through him; -- he being that "one way" God so often promiseth his people: and it is a glorious way, <233508>Isaiah 35:8, -- a high way, a way of holiness, a way that none can err in that once enter it; which is farther set out, <234216>Isaiah 42:16. All other ways, all paths but this, go down to the chambers of death; they all lead to walk contrary to God.
4. But suppose all this, -- that agreement be made, acquaintance given, and a way provided; yet if we have no strength to walk in that way, what will all this avail us? This also, then, must be added; of ourselves we are of no strength, <450506>Romans 5:6, -- poor weaklings, not able to go a step in the ways of God. When we are set in the way, either we throw ourselves down, or temptations cast us down, and we make no progress: and the Lord Jesus tells us plainly, that "without him we can do nothing," <431505>John 15:5; not any thing at all that shall have the least acceptation with God. Neither can all the creatures in heaven and earth yield us the least
138
assistance. Men's contending to do it in their own power, comes to nothing. This part of this, wisdom also is hid in Christ. All strength to walk with God is from him. "I can do all things through Christ, which strengtheneth me," saith St. Paul, <500413>Philippians 4:13, who denies that of ourselves we have any sufficiency, 2<470305> Corinthians 3:5. We that can do nothing in ourselves, we are such weaklings, can do all things in Jesus Christ, as giants; and therefore in him we are, against all oppositions in our way, "more than conquerors," <450837>Romans 8:37; and that because "from his fullness we receive grace for grace," <430116>John 1:16. From him have we the Spirit of life and power, whereby he bears, as on eagles' wings, swiftly, safely, in the paths of walking with God. Any step that is taken in any way, by strength that is not immediately from Christ, is one step towards hell. He first takes us by the arm and teaches us to go, until he leads us on to perfection. He has milk and strong meat to feed us; he strengthens us with all might, and is with us in our running the race that is set before us. But yet, --
5. Whence should we take this confidence as to walk with God; even our God, who is "a consuming fire?" <581229>Hebrews 12:29. Was there not such a dread upon his people of old, that it was taken for granted among them that if they saw God at any time, it was not to be endured, -- they must die? Can any, but with extreme horror, think of that dreadful appearance that he made unto them of old upon mount Sinai; until Moses himself, who was their mediator, said, "I exceedingly fear and quake?" <581221>Hebrews 12:21, and all the people said, "Let not God speak with us, lest we die?" <022019>Exodus 20:19. Nay, though men have apprehensions of the goodness and kindness of God, yet upon any discovery, of his glory, how do they tremble, and are filled with dread and astonishment! Has it not been so with the "choicest of his saints?" <350316>Habakkuk 3:16; <230605>Isaiah 6:5; Job<184205> 42:5,6. Whence, then, should we take to ourselves this boldness, to walk with God? This the apostle will inform us in <581019>Hebrews 10:19; it is "by the blood of Jesus:" so <490312>Ephesians 3:12, "In him we have boldness, and access with confidence;" -- not standing afar off, like the people at the giving of the law, but drawing nigh to God with boldness; and that upon this account: -- The dread and terror of God entered by sin; Adam had not the least thought of hiding himself until he had sinned. The guilt of sin being on the conscience, and this being a common notion left in the hearts
139
of all, that God is a most righteous revenger thereof; this fills men with dread and horror at an apprehension of his presence, fearing that he is come to call their sins to remembrance. Now, the Lord Jesus, by the sacrifice and the atonement that he has made, has taken away this conscience of sin; that is, a dread of revenge from God upon the account of the guilt thereof. He has removed the slaying sword of the law, and on that account gives us great boldness with God; discovering him unto us now, no longer as a revenging Judge, but as a tender, merciful, and reconciled Father. Moreover, whereas there is on us by nature a spirit of bondage, filling us with innumerable tormenting fears, he takes it away, and gives us "the Spirit of adoption, whereby we cry Abba, Father," and behave ourselves with confidence and gracious boldness, as children: for "where the Spirit of the Lord is, there is liberty," 2<470317> Corinthians 3:17; that is, a freedom from all that dread and terror which the administration of the law brought with it. Now, as there is no sin that God will more severely revenge than any boldness that man takes with him out of Christ; so there is no grace more acceptable to him than that boldness which he is pleased to afford us in the blood of Jesus. There is, then, --
6. But one thing more to add; and that is, that two cannot walk together unless they have the same design in hand, and aim at the same end. This also, in a word, is given us in the Lord Jesus. The end of God is the advancement of his own glory; none can aim at this end, but only in the Lord Jesus. The sum of all is, that the whole wisdom of our walking with God is hid in Christ, and from him only to be obtained; as has been manifest by an enumeration of particulars.
And so have I brought my first demonstration of what I intended unto a close, and manifested that all true wisdom and knowledge is laid up in, and laid out by, the Lord Jesus; and this by an induction of the chief particular heads of those things wherein Confessedly our wisdom does consist. I have but one more to add, and therein I shall be brief.
SECONDLY, then, I say this truth will be farther manifested by the consideration of the insufficiency and vanity of any thing else that may lay claim or pretend to a title to wisdom.
There be two things in the world that do pass under this account: --
140
1. The one is learning or literature; skill and knowledge of arts, sciences, tongues, with the knowledge of the things that are past.
2. prudence and skill for the management of ourselves in reference to others, in civil affairs, for public good; which is much the fairest flower within the border of nature's garden. Now, concerning both these, I shall briefly evince, --
(1.) That they are utterly insufficient for the compassing and obtaining of those particular ends whereunto they are designed.
(2.) That both of them in conjunction, with their utmost improvement, cannot reach the true general end of wisdom. Both which considerations will set the crown, in the issue, upon the head of Jesus Christ: --
1. Begin we with the first of these, and that as to the first particular. Learning itself, if it were all in one man, is not able to compass the particular end whereto it is designed; which writes "vanity and vexation" upon the forehead thereof.
The particular end of literature (though not observed by many, men's eyes being fixed on false ends, which compels them in their progress "aberrare a scopo") is none other but to remove some part of that curse which is come upon us by sin. Learning is the product of the soul's struggling with the curse for sin. Adam, at his first creation, was completely furnished with all that knowledge (excepting only things not then in being, neither in themselves nor in any natural causes, as that which we now call tongues, and those things that are the subject of story), as far as it lies in a needful tendency to the utmost end of man, which we now press after. There was no straitness, much less darkness, upon his understanding, that should make him sweat for a way to improve, and make out those general conceptions of things which he had. For his knowledge of nature, it is manifest, from his imposition of suitable names on all the creatures (the particular reasons of the most of which to us are lost); wherein, from the approbation given of his nomination of things in the Scripture, and the significance of what yet remains evident, it is most apparent it was done upon a clear acquaintance with their natures. Hence Plato could observe, that he was most wise that first imposed names on things; yea, had more
141
than human wisdom. Were the wisest man living, yea, a general collection of all the wise men in the world, to make an experiment of their skill and ]earning, in giving names to all living creatures, suitable to their natures and expressive of their qualities, they would quickly perceive the loss they have incurred. Adam was made perfect, for the whole end of ruling the creatures and living to God, for which he was made; which, without the knowledge of the nature of the one and the will of the other, he could not be. All this being lost by sin, a multiplication of tongues also being brought in, as a curse for an after rebellion, the whole design of learning is but to disentangle the soul from this issue of sin. Ignorance, darkness, and blindness, is come upon the understanding; acquaintance with the works of God, spiritual and natural, is lost; strangeness of communication is given, by multiplication of tongues; tumultuating of passions and affections, with innumerable darkening prejudices, are also come upon us. To remove and take this away -- to disentangle the mind in its seasonings, to recover an acquaintance with the works of God, to subduct the soul from under the effects of the curse of division of tongues -- is the aim and tendency of literature. This is the "aliquid quo tendit;" and he that has any other aim in it, "Passim sequitur corvum testaque lotoque." Now, not to insist upon that vanity and vexation of spirit, with the innumerable evils wherewith this enterprise is attended, this is that I only say, it is in itself no way sufficient for the attainment of its end, which writes vanity upon its forehead with characters not to be obliterated. To this purpose I desire to observe these two things: --
(1.) That the knowledge aimed at to be recovered was given unto man in order to his walking with God, unto that supernatural end whereunto he was appointed. For after he was furnished with all his endowments, the law of life and death was given to him, that he might know wherefore he received them. Therefore, knowledge in him was spiritualized and sanctified: even that knowledge which he had by nature, in respect of its principle and end, was spiritual.
(2.) That the loss of it is part of that curse which was inflicted on us for sin. Whatever we come short in of the state of the first man in innocence, whether in loss of good or addition of evil, it is all of the curse for sin. Besides, that blindness, ignorance, darkness, deadness, which is
142
everywhere ascribed to us in the state of nature, does fully comprise that also whereof we speak.
On these two considerations it is most apparent that learning can no way of itself attain the end it aimeth at. For, --
[1.] That light which by it is discovered (which, the Lord knows, is very little, weak, obscure, imperfect, uncertain, conjectural, for a great part only enabling men to quarrel with and oppose one another, to the reproach of reason, yet I say, that which is attained by it) is not in the least measure by it spiritualized, or brought into that order of living to God, and with God, wherein at first it lay. This is wholly beyond its reach. As to this end, the apostle assures us that the utmost issue that men come to, is darkness and folly, <450121>Romans 1:21, 22. Who knows not the profound inquiries, the subtle disputations, the acute seasonings, the admirable discoveries of Socrates, Plato, and Aristotle, and others? What, as to the purpose in hand, did they attain by all their studies and endeavors? "Emorantesan", says the apostle, -- "They became fools." He that, by general consent, bears the crown of reputation for wisdom from them all, with whom to have lived was counted an inestimable happiness, died like a fool, sacrificing a cock to AEsculapius. And another [apostle assures us], that Jesus Christ alone is "the true Light," that lighteth us, <430109>John 1:9. And there is not any that has any true light, but what is immediately from him. After all the learning of men, if they have nothing else, they are still natural men, and perceive not the things of God. Their light is still but darkness; and how great is that darkness! It is the Lord Jesus alone who is anointed to open the eyes of the blind. Men cannot spiritualize a notion, nor lay it in any order to the glorifying of God. After all their endeavors, they are still blind and dark, yea, darkness itself, knowing nothing as they should. I know how the men of these attainments are apt to say, "Are we blind also?" with great contempt of others; but God has blasted all their pride: "Where," saith he, "is the wise? where is the scribe," etc., 1<460120> Corinthians 1:20. I shall not add what Paul has farther cautioned us, to the seeming condemning of philosophy as being fitted to make spoil of souls; nor what Tertullian with some other of the ancients have spoken of it; being very confident that it was the abuse, and not the true use and advantage of it, that they opposed. But, --
143
[2.] The darkness and ignorance that it strives to remove, being come upon us as a curse, it is not in the least measure, as it is a curse, able to remove it or take it away. He that has attained to the greatest height of literature, yet if he has nothing else, -- if he have not Christ, -- is as much under the curse of blindness, ignorance, stupidity, dullness, as the poorest, silliest soul in the world. The curse is only removed in him who was made a curse for us. Every thing that is penal is taken away only by him on whom all our sins did meet in a way of punishment; yea, upon this account. The more abilities the mind is furnished withal, the more it closes with the curse, and strengthens itself to act its enmity against God. All that it receives does but help it to set up high thoughts and imaginations against the Lord Christ. So that this knowledge comes short of what in particular it is designed unto; and therefore cannot be that solid wisdom we are inquiring after.
There be sundry other things whereby it were easy to blur the countenance of this wisdom; and, from its intricacy, difficulty, uncertainty, unsatisfactoriness, -- betraying its followers into that which they most profess to avoid, blindness and folly, -- to write upon it "vanity and vexation of spirit." I hope I shall not need to add any thing to clear myself for not giving a due esteem and respect unto literature, my intendment being only to cast it down at the feet of Jesus Christ, and to set the crown upon his head.
2. Neither can the second part of the choicest wisdom out of Christ attain the peculiar end whereunto it is appointed; and that is prudence in the management of civil affairs, -- than which no perishing thing is more glorious, -- nothing more useful for the common good of human kind. Now, the immediate end of this prudence is to keep the rational world in bounds and order, to draw circles about the sons of men, and to keep them from passing their allotted bounds and limits, to the mutual disturbance and destruction of each other. All manner of trouble and disturbance ariseth from irregularity: one man breaking in upon the rights, usages, interests, relations of another, sets this world at variance. The sum and aim of all wisdom below is, to cause all things to move in their proper sphere, whereby it would be impossible there should be any more interfering than is in the celestial orbs, notwithstanding all their divers and various
144
motions: to keep all to their own allotments, within the compass of the lines that are fallen unto them, is the special end of this wisdom.
Now, it will be a very easy task, to demonstrate that all civil prudence whatever (besides the vexation of its attainment, and loss being attained) is no way able to compass this end. The present condition of affairs throughout the world, as also that of former ages, will abundantly testify it; but I shall farther discover the vanity of it for this end in some few observations. And the
(1.) First is, That, through the righteous judgement of God lopping off the top flowers of the pride of men, it frequently comes to pass that those who are furnished with the greatest abilities of this kind do lay them out to a direct contrary end unto that which is their natural tendency and aim. From whom, for the most part, are all the commotions in the world, -- the breaking up of bounds, setting the whole frame of nature on fire? is it not from such men as these. Were not men so wise, the world, perhaps, would be more quiet, when the end of wisdom is to keep it in quietness. This seems to be a curse that God has spread upon the wisdom of the world, in the most in whom it is, that it shall be employed in direct opposition to its proper end.
(2.) That God has made this a constant path towards the advancement of his own glory, even to leaven the wisdom and the counsels of the wisest of the sons of men with folly and madness, that they shall, in the depth of their policy, advise things for the compassing of the ends they do propose as unsuitable as any thing that could proceed out of the mouth of a child or a fool, and as directly tending to their own disappointment and ruin as any thing that could be invented against them. "He destroys the wisdom of the wise, and brings to nothing the understanding of the prudent," 1<460119> Corinthians 1:19. This he largely describes, <231911>Isaiah 19:11-14. Drunkenness and staggering is the issue of all their wisdom; and that upon this account, -- the Lord gives them the spirit of giddiness. So also Job<180512> 5:12-14. They meet with darkness in the day-time: when all things seem clear about them, and a man would wonder how men should miss their way, then will God make it darkness to such as these. So <193310>Psalm 33:10. Hence God, as it were, sets them at work, and undertakes their disappointment, <230809>Isaiah 8:9,10, "Go about your counsels," saith the
145
Lord, "and I will take order that it shall come to nought." And, <190203>Psalm 2:3,4, when men are deep at their plots and contrivances, God is said to have them in derision, to laugh them to scorn, seeing the poor worms industriously working out their own ruin. Never was this made more clear than in the days wherein we live. Scarcely have any wise men been brought to destruction, but it has evidently been through their own folly; neither has the wisest counsel of most been one jot better than madness.
(3.) That this wisdom, which should tend to universal quietness, has almost constantly given universal disquietness unto themselves in whom it has been most eminent. "In much wisdom is much grief," <210118>Ecclesiastes 1:18. And in the issue, some of them have made away with themselves, as Ahithophel; and the most of them have been violently dispatched by others. There is, indeed, no end of the folly of this wisdom. The great men of the world carry away the reputation of it; -- really it is found in few of them. They are, for the most part, common events, whereunto they contribute not the least mite, which are ascribed to their care, vigilance, and foresight. Mean men, that have learned to adore what is above them, reverence the meetings and conferences of those who are in greatness and esteem. Their weakness and folly is little known. Where this wisdom has been most eminent, it has dwelt so close upon the borders of atheism, been attended with such falseness and injustice, that it has made its possessors wicked and infamous.
I shall not need to give any more instances to manifest the insufficiency of this wisdom for the attaining of its own peculiar and immediate end. This is the vanity of any thing whatever, -- that it comes short of the mark it is directed unto. It is far, then, from being true and solid wisdom, seeing on the forehead thereof you may read "Disappointment."
And this is the first reason why true wisdom cannot consist in either of these, -- because they come short even of the particular and immediate ends they aim at. But, --
Secondly, Both these in conjunction, with their utmost improvement, are not able to reach the true general end of wisdom. This assertion also falleth under an easy demonstration, and it were a facile thing to discover their disability and unsuitableness for the true end of wisdom; but it is so professedly done by him who had the largest portion of both of any of the
146
sons of men (Solomon in his Preacher), that I shall not any farther insist upon it.
To draw, then, unto a close: -- if true and solid wisdom is not in the least to be found amongst these, if the pearl be not hid in this field, if these two are but vanity and disappointment, it cannot but be to no purpose to seek for it in any thing else below, these being amongst them incomparably the most excellent; and therefore, with one accord, let us set the crown of this wisdom on the head of the Lord Jesus.
Let the reader, then, in a few words, take a view of the tendency of this whole digression. To draw our hearts to the more cheerful entertainment of and delight in the Lord Jesus, is the aim thereof. If all wisdom be laid up in him, and by an interest in him only to be attained, -- if all things beside him and without him that lay claim thereto are folly and vanity, -- let them that would be wise learn where to repose their souls.
147
CHAPTER 4
Of communion with Christ in a conjugal relation in respect of consequential affections -- His delight in his saints first insisted on, <236205>Isaiah 62:5; <200311>Song of Solomon 3:11 <200821>Proverbs 8:21 -- Instance of Christ's delight in believers -- He reveals his whole heart to them, <431514>John 15:14,16; himself, 1 <431421>John 14:21; his kingdom; enables them to communicate their mind to him, giving them assistance, a way, boldness, <450826>Romans 8:26,27 -- The saints delight in Christ; this manifested <200207>Song of Solomon 2:7; 8:6 -- <200301>Song of Solomon 3:1-5, opened -- Their delight in his servants and ordinances of worship for his sake.
The communion begun, as before declared, between Christ and the soul, is in the next place carried on by suitable consequential affections, -- affections suiting such a relation. Christ having given himself to the soul, loves the soul; and the soul having given itself unto Christ, loveth him also. Christ loves his own, yea, "loves them to the end," John 13:l; and the saints they love Christ, they "love the Lord Jesus Christ in sincerity," <490624>Ephesians 6:24.
Now the love of Christ, wherewith he follows his saints, consists in these four things: --
I. Delight.
II. Valuation.
III. Pity, or compassion.
IV. Bounty.
The love, also, of the saints unto Christ may be referred to these four heads: -- Delight; Valuation; Chastity; Duty.
Two of these are of the same kind, and two distinct; as is required in this relation, wherein all things stand not on equal terms.
148
I. The first thing on the part of Christ is delight. Delight is the flowing of
love and joy, -- the rest and complacence of the mind in a suitable, desirable good enjoyed. Now, Christ delights exceedingly in his saints:
"As the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee," <236205>Isaiah 62:5.
Hence he calleth the day of his espousals, the day of the "gladness of his heart," <200311>Song of Solomon 3:11. It is known that usually this is the most unmixed delight that the sons of men are in their pilgrimage made partakers of. The delight of the bridegroom in the day of his espousals is the height of what an expression of delight can be carried unto. This is in Christ answerable to the relation he takes us into. His heart is glad in us, without sorrow. And every day whilst we live is his wedding-day. It is said of him, <360317>Zephaniah 3:17, "The Lord thy God in the midst of thee" (that is, dwelling amongst us, taking our nature, <430114>John 1:14) "is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing;" which is a full description of delight, in all the parts of it, -- joy and exultation, rest and complacence. "I rejoiced," saith he, "in the habitable parts of the earth, and my delights were with the sons of men," <200831>Proverbs 8:31. The thoughts of communion with the saints were the joy of his heart from eternity. On the compact and agreement that was between his Father and him, that he should divide a portion with the strong, and save a remnant for his inheritance, his soul rejoiced in the thoughts of that pleasure and delight which he would take in them, when he should actually take them into communion with himself. Therefore in the preceding verse it is said he was by him as ^wmO a;; say we, "As one brought up with him," "alumnus;" the LXX render it arj mo>zousa? and the Latin, with most other translations, "cuncta componens," or "disponens". The word taken actively, signifies him whom another takes into his care to breed up, and disposeth of things for his advantage. So did Christ take us then into his care, and rejoiced in the thoughts of the execution of his trust. Concerning them he saith, "Here will I dwell, and here will I make my habitation for ever." For them has he chosen for his temple and his dwelling-place, because he delighteth in them. This makes him take them so nigh himself in every relation. As he is God, they are his temple; as he is a king, they are his subjects, -- he is the king of saints; as he is a head,
149
they are his body, -- he is the head of the church; as he is a first-born, he makes them his brethren, -- "he is not ashamed to call them brethren."
I shall choose out one particular from among many as an instance for the proof of this thing; and that is this: -- Christ reveals his secrets, his mind, unto his saints, and enables them to reveal the secrets of their hearts to him, -- an evident demonstration of great delight. It was Samson's carnal delight in Delilah that prevailed with him to reveal unto her those things which were of greatest concernment unto him; he will not hide his mind from her, though it cost him his life. It is only a bosom friend into whom we will unbosom ourselves Neither is there, possibly, a greater evidence of delight in close communion than this, that one will reveal his heart unto him whom he takes into society, and not entertain him with things common and vulgarly known. And therefore have I chose this instance, from amongst a thousand that might be given, of this delight of Christ in his saints.
He, then, communicates his mind unto his saints, and unto them, only; -- his mind, the counsel of his love, the thoughts of his heart, the purposes of his bosom, for our eternal good, -- his mind, the ways of his grace, the workings of his Spirit, the rule of his scepter, And the obedience of his gospel. All spiritual revelation is by Christ. He is "the true Light, that lighteth every man that comes into the world," <430109>John 1:9. He is the "Day-spring," the "Day-star," and the "Sun;" so that it is impossible any light should be but by him. From him it is that
"the secret of the Lord is with them that fear him, and he shows them his covenant," <192514>Psalm 25:14;
as he expresses it at large, <431514>John 15:14,15, "Ye are my friends, if ye do whatsoever I command you. Henceforth I call you not servants; for the servant knoweth not what his Lord does: but I have called you friends; for all things that I have heard of my Father I have made known unto you." He makes them as his friends, and useth them as friends, -- as bosom friends, in whom he is delighted. He makes known all his mind unto them; every thing that his Father has committed to him as Mediator to be revealed, <442024>Acts 20:24. And the apostle declares how this is done, 1<460210> Corinthians 2:10,11, "God has revealed these things unto us by his Spirit; for we have received him, that we might know the things that are freely given us of
150
God." He sends us his Spirits as he promised, to make known his mind unto his saints, and to lead them into all truth. And thence the apostle concludes, "We have known the mind of Christ," verse l6; "for he useth us as friends, and declareth it unto us," <430118>John 1:18. There is not any thing in the heart of Christ, wherein these his friends are concerned, that he does not reveal to them. All his love, his goodwill, the secrets of his covenant, the paths of obedience, the mystery of faith, is told them.
And all this is spoken in opposition to unbelievers, with whom he has no communion. These know nothing of the mind of Christ as they ought: "The natural man receiveth not the things that are of God," 1<460214> Corinthians 2:14. There is a wide difference between understanding the doctrine of the Scripture as in the letter, and a true knowing the mind of Christ. This we have by special unction from Christ, 1<620227> John 2:27, "We have an unction from the Holy One, and we know all things," 1<620220> John 2:20.
Now, the things which in this communion Christ reveals to them that he delights in, may be referred to these two heads: --
1. Himself
2. His kingdom.
1. Himself. <431421>John 14:21, "He that loveth me shall be loved of my Father; and I will love him, and will manifest myself unto him;" -- "manifest myself in all my graces, desirableness, and loveliness; he shall know me as I am, and such I will be unto him, -- a Savior, a Redeemer, the chiefest of ten thousand." He shall be acquainted with the true worth and value of the pearl of price; let others look upon him as having neither form nor comeliness, as no way desirable, he will manifest himself and his excellencies unto them in whom he is delighted, that they shall see him altogether lovely. He will vail himself to all the world; but the saints with open face shall behold his beauty and his glory, and so be translated into the image of the same glory, as by the Spirit of the Lord, 2<470318> Corinthians 3:18.
151
2. His kingdom. They shall be acquainted with the government of his Spirit in their hearts; as also with his rule and the administration of authority in his word, and among his churches.
(1.) Thus, in the first place, does he manifest his delight in his saints, -- he communicates his secrets unto them. He gives them to know his person, his excellencies, his grace, his love, his kingdom, his will, the riches of his goodness, and the bowels of his mercy, more and more, when the world shall neither see nor know any such thing.
(2.) He enables his saints to communicate their mind, to reveal their souls, unto him, that so they may walk together as intimate friends. Christ knows the minds of all. He knows what is in man, and needs not that any man testify of him, <430225>John 2:25. He searcheth the hearts and trieth the reins of all, <660223>Revelation 2:23. But all know not how to communicate their mind to Christ. It will not avail a man at all that Christ knows his mind; for so he does of every one, whether he will or no; -- but that a man can make his heart known unto Christ, this is consolation. Hence the prayers of the saints are incense, odors; and those of others are howling, cutting off a dog's neck, offering of swine's blood, -- an abomination unto the Lord. Now, three things are required to enable a man to communicate his heart unto the Lord Jesus: --
[1.] Assistance for the work; for of ourselves we cannot do it. And this the saints have by the Spirit of Jesus, <450826>Romans 8:26,27,
"Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought; but the Spirit itself maketh intercession for us with greenings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God."
All endeavors, all attempts for communion with God, without the supplies of the Spirit of supplications, without his effectual working in the heart, is of no value, nor to any purpose. And this opening of our hearts and bosoms to the Lord Jesus is that wherein he is exceedingly delighted. Hence is that affectionate call of his unto us, to be treating with him on this account, <200214>Song of Solomon 2:14,
152
"O my dove, that art in the secret places of the stairs, let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely."
When the soul on any account is driven to hide itself, -- in any neglected condition, in the most unlikely place of abode, -- then does he call for this communication of itself by prayer to him; for which he gives the assistance of the Spirit mentioned.
[2.] A way whereby to approach unto God with our desires. This, also, we have by him provided for us, <431405>John 14:5,6,
"Thomas saith unto Jesus, Lord, we know not whither thou goest; and how can we know the way? Jesus saith unto him, I am the way; no man comes unto the Father, but by me."
That way which we had of going unto God at our creation is quite shut up by sin. The sword of the law, which has fire put into it by sin, turns every way, to stop all passages unto communion with God. Jesus Christ has "consecrated a new and living way" (for the saints) "through the vail, that is to say, his flesh," <581020>Hebrews 10:20. He has consecrated and set it apart for believers, and for them alone. Others pretend to go to God with their prayers, but they come not nigh him. How can they possibly come to the end who go not in the way? Christ only is the way to the throne of grace; none comes to God but by him. "By him we have an access in one Spirit unto the Father," <490218>Ephesians 2:18. These two things, then, the saints have for the opening of their hearts at the throne of grace, -- assistance and a way. The assistance of the Spirit, without which they are nothing; and the way of Christ's mediation, without which God is not to be approached unto.
[3.] Boldness to go unto God. The voice of sinners in themselves, if once acquainted with the terror of the Lord, is, --
"Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?" <233314>Isaiah 33:14.
And no marvel; shame and trembling before God are the proper issues of sin. God will revenge that carnal, atheistical boldness which sinners out of Christ do use towards him. But we have now
153
"boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he has consecrated for us) through the vail, that is to say, his flesh: and having an high priest over the house of God, we may draw near with a true heart, in full assurance of faith," <581019>Hebrews 10:19,20.
The truth is, such is the glory and terror of the Lord, such the infinite perfection of his holiness, that, on clear sight of it, it will make the soul conclude that of itself it cannot serve him; nor will it be to any advantage, but add to the fierceness of his destruction, once to draw nigh to him. It is in Christ alone, and on the account alone of his oblation and intercession, that we have any boldness to approach unto him. And these three advantages have the saints of communicating their minds unto the Lord Christ, which he has provided for them, because he delights in them.
To touch a little by the way, because this is of great importance, I will instance in one of these, as I might in every one, that you may see the difference between a spiritual revealing of our minds unto Christ in this acceptable manner, and that praying upon conviction which others practice; and this shall be from the first, -- namely, the assistance we have by the Spirit.
1st. The Spirit of Christ reveals to us our own wants, that we may reveal them unto him: "We know not what we should pray for as we ought," <450826>Romans 8:26; no teachings under those of the Spirit of God are able to make our souls acquainted with their own wants, -- its burdens, its temptations. For a soul to know its wants, its infirmities, is a heavenly discovery. He that has this assistance, his prayer is more than half made before he begins to pray. His conscience is affected with what he has to do; his mind and spirit contend within him, there especially where he finds himself most straitened. He brings his burden on his shoulders, and unloads himself on the Lord Christ. He finds (not by a perplexing conviction, but a holy sense and weariness of sin) where he is dead, where dull and cold, wherein unbelieving, wherein tempted above all his strength, where the light of God's countenance is wanting. And all these the soul has a sense of by the Spirit, -- an inexpressible sense and experience. Without this, prayer is not prayer; men's voices may be heard, but they speak not in their hearts. Sense of want is the spring of desire; -- natural, of natural;
154
spiritual, of spiritual. Without this sense given by the Holy Ghost, there is neither desire nor prayer.
2ndly. The expressions, or the words of such persons, come exceeding short of the laboring of their hearts; and therefore, in and after their supplications, "the Spirit makes intercession with sighs and groans that cannot be uttered." Some men's words go exceedingly beyond their hearts. Did their spirits come up to their expressions, it were well. He that has this assistance can provide no clothing that is large and broad enough to set forth the desires of his heart; and therefore, in the close of his best and most fervent supplications, such a person finds a double dissatisfaction in them: --
1. That they are not a righteousness to be rested on; that if God should mark what is in them amiss, they could not abide the trial.
2. That his heart in them is not poured out, nor delivered in any proportion to the holy desires and laborings that were conceived therein; though he may in Christ have great refreshment by them. The more they [saints] speak, the more they find they have left unspoken.
3dly. The intercession of the saints thus assisted is according to the mind of God; that is, they are guided by the Spirit to make requests for those things unto God which it is his will they should desire, -- which he knows to be good for them, useful and suitable to them, in the condition wherein they are. There are many ways whereby we may know when we make our supplications according to the will of God. I shall instance only in one; that is, when we do it according to the promise: when our prayers are regulated by the promise, we make them according to the will of God. So David, <19B949>Psalm 119:49, "Remember the word upon which thou hast caused me to hope." He prays, and regulates his desire by the word of promise wherein he had trusted. But yet, men may ask that which is in the promise, and yet not have their prayers regulated by the promise. They may pray for what is in the promise, but not as it is in the promise. So James says some "ask and receive not, because they ask amiss, that they may spend it on their lusts," chap. <590403>4:3. Though the things which God would have us ask be requested, yet if not according as he would have us do it, we ask amiss.
155
Two things are required, that we may pray for the things in the promise, as they are in the promise: --
(1st.) That we look upon them as promised, and promised in Christ; that is, that all the reason we have whence we hope for attaining the things we ask for, is from the mediation and purchase of Christ, in whom all the promises are yea and amen. This it is to ask the Father in Christ's name, -- God as a father, the fountain; and Christ as the procurer of them.
(2ndly.) That we ask for them for the end of the promise, not to spend on our lusts. When we ask pardon for sin, with secret reserves in our hearts to continue in sin, we ask the choicest mercy of the covenant, to spend it on our lusts. The end of the promise the apostle tells us, 2<470701> Corinthians 7:1,
"Having these promises, let us cleanse ourselves from all pollution of the flesh and spirit, perfecting holiness in the fear of God."
When we ask what is in the promise, as it is in the promise, to this end of the promise, our supplications are according to the will of God. And this is the first conjugal affection that Christ exerciseth towards believers, -- he delights in them; which that he does is evident, as upon other considerations innumerable, so from the instance given.
In return hereunto, for the carrying on of the communion between them, the saints delight in Christ; he is their joy, their crown, their rejoicing, their life, food, health, strength, desire, righteousness, salvation, blessedness: without him they have nothing; in him they shall find all things <480614>Galatians 6:14, "God forbid that I should glory, save in the cross of our Lord Jesus Christ." He has, from the foundation of the world, been the hope, expectation, desire, and delight of all believers. The promise of him was all (and it was enough) that God gave Adam in his inexpressible distress, to relieve and comfort him, <010315>Genesis 3:15. Eve perhaps supposed that the promised seed had been born in her first-born, when she said, "I have gotten a man from the LORD" (so most properly, ta, denoting the fourth case); and this was the matter of her joy, <010401>Genesis 4:1. Lamech having Noah given to him as a type of Christ and salvation by him, cries out,
156
"This same shall comfort us concerning our work and toil of our hands, because of the ground which the LORD has cursed," <010529>Genesis 5:29;
he rejoices in him who was to take away the curse, by being made a curse for us. When Abraham was in the height of his glory, returning from the conquest of the kings of the east, that came against the confederate kings of the vale of Sodom, God appears to him with a glorious promise, <011501>Genesis 15:1, "Fear not, Abram: I am thy shield, and thy exceeding great reward." What now could his soul more desire? Alas! he cries (as Reuben afterward, upon the loss of Joseph), "The child is not, and whither shall I go?" Verse 2, "Lord God, what wilt thou give me, seeing I go childless?" "Thou hast promised that in my seed shall all the earth be blessed; if I have not that seed, ah! what good will all other things do me?" Thence it is said that he "rejoiced to see the day of Christ; he saw it, and was glad," <430856>John 8:56; the thoughts of the coming of Christ, which he looked on at the distance of two thousand years, was the joy and delight of his heart. Jacob, blessing his sons, lifted up his spirit when he comes to Judah, in whom he considered the Shiloh to come, <014908>Genesis 49:8,9; and a little after, wearied with the foresight and consideration of the distresses of his posterity, this he diverts to for his relief, as that great delight of his soul: "I have waited for thy Salvation, O God;" for him who was to be the salvation of his people. But it would be endless to instance in particulars. Old Simon sums up the whole: Christ is God's salvation, and Israel's glory, <420230>Luke 2:30,31; and whatever was called the glory of old, it was either himself or a type of him. The glory of man is their delight. Hence, <370207>Haggai 2:7, he is called "The Desire of all nations." Him whom their soul loves and delights in, [they] desire and long after. So is the saints' delight in him made a description of him, by way of eminence, <390301>Malachi 3:1: "The Lord whom ye seek shall suddenly come to his temple, even the messenger of the covenant whom ye delight in." "He whom ye seek, whom ye delight in," is the description of Christ. He is their delight and desirable one, the person of their desire. To fix on something in particular: --
In that pattern of communion with Jesus Christ which we have in the Canticles, this is abundantly insisted on. The spouse tells us that she sits down under his shadow with great delight, <200203>Song of Solomon 2:3. And
157
this delight to be vigorous and active, she manifests several ways; wherein we should labor to find our hearts in like manner towards him: --
1. By her exceeding great care to keep his company and society, when once she had obtained it, chap. <220207>2:7,
"I charge you, O ye daughters of Jerusalem, by the roes, and by the hinds of the field, that ye stir not up, nor awake my love till he please."
Having obtained sweet communion with Christ, described in the verses foregoing (of which before), here she expresseth her delight in it and desire of the continuance of it; and therefore, following on the allusion formerly insisted on, she speaks as one would do to her companion, [as one] that had rest with one she loved: "I charge you, by all that is dear to you, -- by the things you most delight in, which among the creatures are most lovely, all the pleasant and desirable things that you can think of, -- that you disturb him not." The sum of her aim and desire is, that nothing may fall out, nothing of sin or provocation happen, that may occasion Christ to depart from her, or to remove from that dispensation wherein he seemed to take that rest in her: "O stir him not up until he please!" that is, never. hb;h}ahæ ;, -- love itself in the abstract, to express a "pathos", or earnest affection; for so that word is often used. When once the soul of a believer has obtained sweet and real communion with Christ, it looks about him, watcheth all temptations, all ways whereby sin might approach, to disturb him in his enjoyment of his dear Lord and Savior, his rest and desire. How does it charge itself not to omit any thing, nor to do any thing that may interrupt the communion obtained! And because the common entrance of temptations, which tend to the disturbance of that rest and complacency which Christ takes in the soul, is from delightful diversions from actual communion with him; therefore is desire strong and active that the companions of such a soul, those with whom it does converse, would not, by their proposals or allurements, divert it into any such frame as Christ cannot delight nor rest in. A believer that has gotten Christ in his arms, is like one that has found great spoils, or a pearl of price. He looks about him every way, and fears every thing that may deprive him of it. Riches make men watchful; and the actual sensible possession of him, in whom are all the riches and treasure of God, will make men look about them for the
158
keeping of him. The line of choicest communion, is a line of the greatest spiritual solicitousness: carelessness in the enjoyment of Christ pretended, is a manifest evidence of a false heart.
2. The spouse manifests her delight in him, by the utmost impatience of his absence, with desires still of nearer communion with him. Chap. 8:6, "Set me as a seal upon thine heart, as a seal upon thine arm: for love is strong as death; jealousy is cruel as the grave: the coals thereof are coals of fire, which has a most vehement flame." The allusion is doubtless from the high priest of the Jews, in his spiritual representation of the church before God. He had a breastplate which he is said to wear on his heart, <022829>Exodus 28:29, wherein the names of the children of Israel were engraven, after the manner of seals or signets, and he bare them for a memorial before the Lord. He had the like also upon his shoulders, or on his arms, verses 11, 12; both representing the priesthood of Christ, who bears the names of all his before his Father in the "holy of belies," <580924>Hebrews 9:24. Now the seal on the heart, is near, inward, tender love and care, which gives an impression and image on the heart of the thing so loved "Set me," saith the spouse, "as a seal upon thine heart;" -- "Let me be constantly fixed in thy most tender and affectionate love; let me always have a place in thine heart; let me have an engraving, a mighty impression of love, upon thine heart, that shall never be obliterated." The soul is never satisfied with thoughts of Christ's love to it. "O that it were more, that it were more! that I were as a seal on his heart!" is its language. The soul knows, indeed, on serious thoughts, that the love of Christ is inconceivable, and cannot be increased; but it would fain work up itself to an apprehension of it: and therefore she adds here, "Set me as a seal upon thine arm." The heart is the fountain, but close and hidden; the arm is manifestation and power. "Let," saith the spouse, "thy love be manifested to me in thy tender and powerful persuasion of me." Two things are evident in this request: -- the continual mindfulness of Christ of the soul, as having its condition still in his eye, engraven on his arm, <234915>Isaiah 49:15,16, with the exalting of his power for the preservation of it, suitable to the love of his heart unto it; and the manifestation of the hidden love and care of the heart of Christ unto the soul, being made visible on his arm, or evident by the fruit of it. This is that which she would be assured of; and without a sense whereof there is no rest to be obtained.
159
The reason she gives of this earnestness in her supplications, is that which principally evinces her delight in him: "Love is strong as death, jealousy is cruel as the grave," or "hard as hell." This is the intendment of what is so loftily set out by so many metaphors in this and the following verse: -- "I am not able to bear the workings of my love to thee, unless I may always have society and fellowship with thee. There is no satisfying of my love without it. It is as the grave, that still says Give, give. Death is not satisfied without its prey; if it have not all, it has nothing: let what will happen, if death has not its whole desire, it has nothing at all. Nor can it be withstood in its appointed season; no ransom will be taken. So is my love; if I have thee not wholly, I have nothing. Nor can all the world bribe it to a diversion; it will he no more turned aside than death in its time. Also, I am not able to bear my jealous thoughts: I fear thou dost not love me, that thou hast forsaken me; because I know I deserve not to be beloved. These thoughts are hard as hell; they give no rest to my soul: if I find not myself on thy heart and arm, I am as one that lies down in a bed of coals." This also argues a holy greediness of delight.
3. She farther manifests this by her solicitousness, trouble, and perplexity, in his loss and withdrawings. Men bewail the loss of that whose whole enjoyment they delight in; we easily bear the absence of that whose presence is not delightful. This state of the spouse is discovered, <200301>Song of Solomon 3:1-3,
"By night on my bed I sought him whom my soul loveth: I sought him, but I found him not. I will rise now, and go about the city in the streets, and in the broad ways I will seek him whom my soul loveth: I sought him, but I found him not. The watchmen that go about the city found me: to whom I said, Saw ye him whom my soul loveth?"
It is night now with the soul, -- a time of darkness and trouble, or affliction. Whenever Christ is absent, it is night with a believer. He is the sun; if he go down upon them, if his beams be eclipsed, if in his light they see no light, it is all darkness with them. Here, whether the coming of the night of any trouble on her made her discover Christ's absence, or the absence of Christ made it night with her, is not expressed. I rather think the latter; because, setting that aside, all things seem to be well with her.
160
The absence of Christ will indeed make it night, dark as darkness itself, in the midst of all other glowing consolations. But is the spouse contented with this dispensation? She is upon her bed, -- that is, of ease (the bed, indeed, sometimes signifies tribulation, <660222>Revelation 2:22; but in this book, everywhere, rest and contentment: here is not the least intimation of any tribulation but what is in the want of Christ); but in the greatest peace and opportunity of ease and rest, a believer finds none in the absence of Christ: though he be on his bed, having nothing to disquiet him, he rests not, if Christ, his rest, be not there. She "sought him." Seeking of Christ by night, on the bed (that is, alone, in immediate inquest, and in the dark), has two parts: -- searching of our own souls for the cause of his absence; secondly, searching the promises for his presence.
(1.) The soul finding not Christ present in his wonted manner, warming, cherishing, reviving it with love, nigh to it, supping with it, always filling its thoughts with himself, dropping myrrh and sweet tastes of love into it; but, on the contrary, that other thoughts crowd in and perplex the heart, and Christ is not nigh when inquired after; it presently inquires into the cause of all this, calls itself to an account what it has done, how it has behaved itself, that it is not with it as at other times, -- that Christ has withdrawn himself, and is not nigh to it in the wonted manner. Here it accomplishes a diligent search; it considers the love, tenderness, and kindness of the Lord Jesus, what delight he takes in abiding with his saints, so that his departure is not without cause and provocation. "How," saith it, "have I demeaned myself, that I have lost my Beloved? where have I been wandering after other lovers?" And when the miscarriage is found out, it abounds in revenge and indignation.
(2.) Having driven this to some issue, the soul applieth itself to the promises of the covenant, wherein Christ is most graciously exhibited unto it; considers one, ponders another, to find a taste of him; -- it considers diligently if it can see the delightful countenance and favor of Christ in them or no. But now, if (as it often falls out) the soul finds nothing but the carcass, but the bare letter, in the promise, -- if it come to it as to the grave of Christ, of which it may be said (not in itself, but in respect of the seeking soul), "He is risen, he is not here," this amazes the soul, and it knows not what to do. As a man that has a jewel of great price, having no occasion to use it, lays it aside, as he supposes, in a safe place; in an agony
161
and extremity of want going to seek for his jewel, he finds it not in the place he expected, and is filled with amazement, and knows not what to do; -- so is it with this pearl of the gospel. After a man has sold all that he has for it, and enjoyed it for a season, then to have it missing at a time of need, it must needs perplex him. So was it with the spouse here. "I sought him," saith she, "but I found him not;" a thing which not seldom befalls us in our communion with Christ.
But what does she now do? does she give over, and search no more? Nay; but says she, verse 2, "`I will arise;' I will not so give over. I must have Christ, or die. I will now arise," (or, "let me arise,") "and go about this business."
[1.] She resolves to put herself upon another course, a more vigorous inquest: "I will arise and make use of other means besides those of private prayer, meditation, self-searching, and inquiring into the promises;" which she had insisted on before. It carries, --
1st. Resolution, and a zealous, violent casting off that frame wherein she had lost her love. "`I a will arise;' I will not rest in this frame: I am undone if I do." So, sometimes God calls his church to arise and shake itself out of the dust. Abide not in that condition.
2ndly. Diligence. "I will now take another course; I will leave no way unattempted, no means untried, whereby I may possibly recover communion with my Beloved."
This is the condition of a soul that finds not the wonted presence of Christ in its private and more retired inquiries, -- dull in prayer, wandering in meditations, rare in thoughts of him, -- "I will not bear this frame: whatever way God has appointed, I will, in his strength, vigorously pursue, until this frame be altered, and I find my Beloved."
[2.] Then the way she puts herself upon, as to go about the city. Not to insist upon particulars, nor to strain the parts of the allegory too far, the city here intended is the city of God, the church; and the passing through the broad and narrow streets, is the diligent inquiry that the spouse makes in all the paths and ordinances given unto it. This, then, is the next thing the soul addresses itself unto in the want of Christ: -- when it finds him
162
not in any private endeavors, it makes vigorous application to the ordinances of public worship; in prayer, in preaching, in administration of the seals, does it look after Christ. Indeed, the great inquiry the souls of believers make, in every ordinance, is after Christ. So much as they find of him, so much sweetness and refreshment have they, and no more. Especially when under any desertion, they rise up to this inquiry: they listen to every word, to every prayer, to find if any thing of Christ, any light from him, any life, any love, appears to them. "Oh, that Christ would at length meet me in this or that sermon, and recover my poor heart to some sight of his love, -- to some taste at kindness!" The solicitousness of a believer in his inquest after Christ, when he finds not his presence, either for grace or consolation, as in former days, is indeed inexpressible. Much of the frame of such a heart is couched in the redoubling of the expression, "I sought him, I sought him;" setting out an inconceivable passion, and suitably industrious desire. Thus, being disappointed at home, the spouse proceeds.
But yet see the event of this also: "She sought him, but found him not." It does sometimes so fall out, all will not do: "They shall seek him, and not find him;" they shall not come nigh him. Let them that enjoy any thing of the presence of Christ take heed what they do; if they provoke him to depart, if they lose him, it may cost them many a bitter inquiry before they find him again. When a soul prays and meditates, searches the promises in private; when it with earnestness and diligence attends all ordinances in public, and all to get one glimpse of the face of Jesus Christ, and all in vain, it is a sad condition.
What now follows in this estate? Verse 3, "The watchmen found me," etc. That these watchmen of the city of God are the watchmen and officers of the church, is confessed. And it is of sad consideration, that the Holy Ghost does sometimes in this book take notice of them on no good account. Plainly, chap. 5:7, they turn persecutors. It was Luther's saying, "Nunquam periclitatur religio nisi inter reverendissimos". Here they are of a more gentle temper, and seeing the poor disconsolate soul, they seem to take notice of her condition.
It is the duty, indeed, of faithful watchmen, to take notice of poor, troubled, deserted souls; -- not to keep at a distance, but to be willing to
163
assist. And a truly pressed soul on the account of Christ's absence cannot cover its love, but must be inquiring after him: "Saw ye him whom my soul loveth?" -- "This is my condition: I have had sweet enjoyment of my blessed Jesus, -- he is now withdrawn from me. Can you help me? can you guide me to my consolation. What acquaintance have you with him? when saw you him? how did he manifest himself to you, and wherein?" All these laborings in his absence sufficiently discover the soul's delight in the presence of Christ. Go one step farther, to the discovery that it made of him once again, and it will yet be more evident. Verses 4,5, "It was but a little that I passed from them, but I found him whom my soul loveth: I held him, and would not let him go, until I had brought him into my mother's house, and into the chamber of her that conceived me. I charge you, O ye daughters of Jerusalem," etc.
First, She tells you how she came to him: "She found him;" what ways and by what means is not expressed. It often so falls out in our communion with Christ, when private and public means fail, and the soul has nothing left but waiting silently and walking humbly, Christ appears; that his so doing may be evidently of grace. Let us not at any time give over in this condition. When all ways are past, the summer and harvest are gone without relief, -- when neither bed nor watchmen can assist, -- let us wait a little, and we shall see the Salvation of God. Christ honors his immediate absolute acting sometimes, though ordinarily he crowns his ordinances Christ often manifests himself immediately, and out of ordinances, to them that wait for him in them; -- that he will do so to them that despise them, I know not. Though he will meet men unexpectedly in his way, yet he will not meet them at all out of it. Let us wait as he has appointed; let him appear as he pleaseth. How she deals with him when found is neatly declared: "She held him, and would not let him go," etc. They are all expressions of the greatest joy and delight imaginable. The sum is: -- having at length come once more to an enjoyment of sweet communion with Christ, the soul lays fast hold on him by faith (kratein~ , "to hold fast," is an act of faith), refuses to part with him any more, in vehemency of love, -- tries to keep him in ordinances in the house of its mother, the church of God; and so uses all means for the confirming of the mutual love between Christ and her. All the expressions, all the allusions used, evidencing delight to the utmost capacity of the soul. Should I pursue all
164
the instances and testimonies that are given hereunto, in that one book of the Song of Solomon, I must enter upon an exposition of the greatest part of it; which is not my present business. Let the hearts of the saints that are acquainted with these things be allowed to make the close. What is it they long for, they rejoice in? what is it that satisfies them to the utmost, and gives sweet complacency to their spirits in every condition? what is it whose loss they fear, whose absence they cannot bear? Is it not this their Beloved, and he alone?
This, also, they farther manifest by their delight in every thing that peculiarly belongs to Christ, as his, in this world. This is an evidence of delight, when, for his sake whom we delight in, we also delight in every thing that belongs to him. Christ's great interest in this world lies in his people and his ordinances, -- his household and their provision. Now in both these do the saints exceedingly delight, for his sake. Take an instance in both kinds in one man, namely, David, <191603>Psalm 16:3, "In the saints and the excellent" (or the noble) "of the earth is all my delight; my delight in them." Christ says of his church that she is "Hephzi-bah," Isaiah 62, "My delight in her." Here says David of the same, "Hephzi-bah, -- "My delight in them." As Christ delights in his saints, so do they in one another, on his account. "Here," says David, "is all my delight." Whatever contentment he took in any other persons, it was nothing in comparison of the delight he took in them. Hence, mention is made of "laying down our lives for the brethren," or any common cause wherein the interest of the community of the brethren does lie.
Secondly, For the ordinances, consider the same person. Psalm 42,84, and 48, are such plentiful testimonies throughout, as we need no farther inquiring; nor shall I go forth to a new discourse on this particular.
And this is the first mutual consequential act of conjugal affection, in this communion between Christ and believers: -- he delights in them, and they delight in him. He delights in their prosperity, has pleasure in it; they delight in his honor and glory, and in his presence with them. For his sake they delight in his servants (though by the world condemned) as the most excellent in the world; and in his ordinances, as the wisdom of God; -- which are foolishness to the world.
165
CHAPTER 5
Other consequential affections: -- 1 On the part of Christ -- He values his saints -- Evidences of that valuation: -- (1.) His incarnation; (2.) Exinanition, 2<470809> Corinthians 8:9; <501706>Philippians 2:6,7; (3.) Obedience as a servant; (4.) In his death. His valuation of them in comparison of others. 2. Believers' estimation of Christ: -- (1.) They value him above all other things and persons; (2.) Above their own lives; (3.) All spiritual excellencies. The sum of all on the part of Christ -- The sum on the part of believers. The third conjugal affection -- On the part of Christ, pity or compassion -- Wherein manifested -- Suffering and supply, fruits of compassion -- Several ways whereby Christ relieves the saints under temptations -- His compassion in their afflictions. Chastity, the third conjugal affection in the saints. The fourth -- On the part of Christ, bounty; on the part of the saints, duty.
II. Christ values his saints, values believers (which is the second branch of
that conjugal affection he bears towards them), having taken them into the relation whereof we speak. I shall not need to insist long on the demonstration hereof; heaven and earth are full of evidences of it. Some few considerations will give life to the assertion. Consider them, then, --
1. Absolutely;
2. In respect of others; and you will see what a valuation he puts upon them: --
1. All that ever he did or does, all that ever he underwent or suffered as mediator, was for their sakes. Now, these things were so great and grievous, that had he not esteemed them above all that can be expressed, he had never engaged to their performance and undergoing. Take a few instances: --
(1.) For their sakes was he "made flesh;" "manifested in the flesh." <580214>Hebrews 2:14, "Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same." And the height of this valuation of them the apostle aggravates. Verse 16, "Verily he took not on him the nature of angels, but he took on him the seed of Abraham;" he had no such esteem of angels. Whether you take epj ilamzan> esqai, properly to "take," or to "take hold of," as our translators, and so supply
166
the word "nature," and refer the whole unto Christ's incarnation, who therein took our nature on him, and not the nature of angels; or for anj alamzan> esqai, to "help," (he did not help nor succor fallen angels, but he did help and succor the seed of Abraham,) and so consider it as the fruit of Christ's incarnation, -- it is all one, as to our present business: his preferring the seed of Abraham before angels, his valuing them above the other, is plainly expressed. And observe, that he came to help the seed of Abraham, -- that is, believers. His esteem and valuation is of them only.
(2.) For their sakes he was so made flesh, as that there was an emptying, an exinanition of himself, and an eclipsing of his glory, and a becoming poor for them, 2<470809> Corinthians 8:9,
"Ye know the grace of our Lord Jesus Christ, that, though he was rich, yet for our sakes he became poor."
Being rich in eternal glory with his Father, <431705>John 17:5, he became poor for believers. The same person that was rich was also poor. That the riches here meant can be none but those of the Deity, is evident, by its opposition to the poverty which as man he undertook. This is also more fully expressed, <501706>Philippians 2:6,7,
"Who being in the form of God, counted it no robbery to be equal to God, but he emptied himself, taking the form of a servant, and being made in the fashion of a man, and found in form as a man," etc.
That the "form of God" is here the essence of the Deity, sundry things inevitably evince; as, --
[1.] That he was therein equal to God; that is, his Father. Now, nothing but God is equal to God. Not Christ as he is mediator, in his greatest glory, -- nothing but that which is infinite, is equal to that which is infinite.
[2.] The form of God is opposed to the form of a servant; and that form of a servant is called the "fashion of a man," verse 8, -- that fashion wherein he was found when he gave himself to death, wherein as a man he poured out his blood and died. Morfh ou lazw ati anj qrwp> wn geno>menov, -- an expression used to set out his incarnation, <450803>Romans
167
8:3. God sent him enj oJmoiw>mati sarkov< amJ artia> v, in taking true flesh, he was in the "likeness of sinful flesh." Now, in thus doing, it is said eJautonwse, -- "he humbled, emptied himself, made himself of no reputation." In the very taking of flesh, there was a condescension, a debasing of the person of the Son of God; it could not be without it. If God humbled himself to "behold the things that are in heaven, and in the earth," <19B306>Psalm 113:6, then certainly it was an inconceivable condescension and abasement, not only to behold, but take upon him (into personal union) our nature with himself. And though nothing could possibly be taken off from the essential glory of the Deity, yet that person appearing in the fashion of a man, and form of a servant, the glory of it, as to the manifestation, was eclipsed; and he appeared quite another thing than what indeed he was, and had been from eternity. Hence he prays that his Father would "glorify him with the glory he had with him before the world was," <431705>John 17:5, as to the manifestation of it. And so, though the divine nature was not abased, the person was.
(3.) For their sakes he so humbled and emptied himself, in taking flesh, as to become therein a servant, -- in the eyes of the world of no esteem nor account; and a true and real servant unto the Father. For their sakes he humbled himself, and became obedient. All that he did and suffered in his life comes under this consideration; all which may be referred to these three heads: --
[1.] Fulfilling all righteousness.
[2.] Enduring all manner of persecutions and hardships.
[3.] Doing all manner of good to inert.
He took on him, for their sakes, a life and course pointed to, <580507>Hebrews 5:7,8, -- a life of prayers, tears, fears, obedience, suffering; and all this with cheerfulness and delight, calling his employment his "meat and drink," and still professing that the law of this obedience was in hiss heart, -- that he was content to do this will of God. He that will sorely revenge the least opposition that is or shall be made to him by others, was content to undergo any thing, all things, for believers.
168
(4.) He stays not here, but (for the consummation of all that went before) for their sakes he becomes obedient to death, the death of the cross. So he professeth to his Father, <431719>John 17:19, "For their sakes I sanctify myself;" -- "I dedicate myself as an offering, as a sacrifice, to be killed and slain." This was his aim in all the former, that he might die; he was born, and lived, that he might die. He valued them above his life. And if we might stay to consider a little what was in this death that he underwent for them, we should perceive what a price indeed he put upon them. The curse of the law was in it, the wrath of God was in it, the loss of God's presence was in it. It was a fearful cup that he tasted of, and drank of, that they might never taste of it. A man would not for ten thousand worlds be willing to undergo that which Christ underwent for us in that one thing of desertion from God, were it attended with no more distress but what a mere creature might possibly emerge from under. And what thoughts we should have of this himself tells us, <431513>John 15:13, "Greater love has no man than this, that a man lay down his life for his friends." It is impossible there should be any greater demonstration or evidence of love than this. What can any one do more? And yet he tells us in another place, that it has another aggravation and heightening, <450508>Romans 5:8,
"God commendeth his love toward us, in that, while we were yet sinners, Christ died for us."
When he did this for us we were sinners, and enemies, whom he might justly have destroyed. What more can be done? -- to die for us when we were sinners! Such a death, in such a manner, with such attendancies of wrath and curse, -- a death accompanied with the worst that God had ever threatened to sinners, -- argues as high a valuation of us as the heart of Christ himself was capable of.
For one to part with his glory, his riches, his ease, his life, his love from God, to undergo loss, shame, wrath, curse, death, for another, is an evidence of a dear valuation; and that it was all on this account, we are informed, <581202>Hebrews 12:2. Certainly Christ had a dear esteem of them, that, rather than they should perish, -- that they should not be his, and be made partakers of his glory, -- he would part with all he had for their sakes, <490525>Ephesians 5:25,26.
169
There would be no end, should I go through all the instances of Christ's valuation of believers, in all their deliverances, afflictions, in all conditions of sinning and suffering, -- what he has done, what he does in his intercession, what he delivers them from, what he procures for them; all telling out this one thing, -- they are the apple of his eye, his jewel, his diadem, his crown.
2. In comparison of others. All the world is nothing to him in comparison of them. They are his garden; the rest of the world, a wilderness. <200412>Song of Solomon 4:12, "A garden enclosed is my sister, my spouse; a spring shut up, a fountain sealed." They are his inheritance; the rest, his enemies, of no regard with him. So <234303>Isaiah 43:3,4,
"I am the LORD thy God, the Holy One of Israel, thy Savior: I gave Egypt for thy ransom, Ethiopia and Seba for thee. Since thou wast precious in my sight, thou hast been honorable, and I have loved thee: therefore will I give men for thee, and people for thy life."
The reason of this dealing of Christ with his church, in parting with all others for them, is, because he loves her. She is precious and honorable in his sight; thence he puts this great esteem upon her. Indeed, he disposeth of all nations and their interests according as is for the good of believers. <300909>Amos 9:9, in all the siftings of the nations, the eye of God is upon the house of Israel; not a grain of them shall perish. Look to heaven; angels are appointed to minister for them, <580114>Hebrews 1:14. Look into the world; the nations in general are either blessed for their sakes, or destroyed on their account, -- preserved to try them, or rejected for their cruelty towards them; and will receive from Christ their final doom according to their deportment towards these despised ones. On this account are the pillars of the earth born up, and patience is exercised towards the perishing world. In a word, there is not the meanest, the weakest, the poorest believer on the earth, but Christ prizes him more than all the world besides. Were our hearts filled much with thoughts hereof, it would tend much to our consolation.
To answer this, believers also value Jesus Christ; they have an esteem of him above all the world, and all things in the world. You have been in part acquainted with this before, in the account that was given of their delight in
170
him, and inquiry after him. They say of him in their hearts continual]y, as David,
"Whom have I in heaven but thee? and none upon earth I desire beside thee." <197325>Psalm 73:25.
Neither heaven nor earth will yield them an object any way comparable to him, that they can delight in.
1. They value him above all other things and persons. "Mallem,", said one, "ruere cum Christo, quam regnare cum Caesare. Pulchra terra, pulchrum coelum, sed pulcherrimus dominus Jesus;" -- Christ and a dungeon, Christ and a cross, is infinitely sweeter than a crown, a scepter without him, to their souls. So was it with Moses, <581126>Hebrews 11:26, "He esteemed the reproach of Christ greater riches than the treasures in Egypt." The reproach of Christ is the worst consequent that the wickedness of the world or the malice of Satan can bring upon the followers of him. The treasures of Egypt were in those days the greatest in the world; Moses despised the very best of the world, for the worst of the cross of Christ. Indeed, himself has told believers, that if they love any thing better than him, father or mother, they are not worthy of him. A despising of all things for Christ is the very first lesson of the gospel. "Give away all, take up the cross and follow me," was the way whereby he tried his disciples of old; and if there be not the same mind and heart in us, we are none of his.
2. They value him above their lives. <442024>Acts 20:24,
"My life is not dear, that I may perfect my course with joy, and the ministry I have received of the Lord Jesus;"
-- "Let life and all go, so that I may serve him; and, when all is done, enjoy him, and be made like to him." It is known what is reported of Ignatius when he was led to martyrdom: "Let what will," said he, "come upon me, only so I may obtain Jesus Christ." Hence they of old rejoiced when whipped, scourged, put to shame, for his sake, <440541>Acts 5:41; Hebrews 11. All is welcome that comes from him, or for him. The lives they have to live, the death they have to die, is little, is light, upon the thoughts of him who is the stay of their lives and the end of their death.
171
Were it not for the refreshment which daily they receive by thoughts of him, they could not live, -- their lives would be a burden to them; and the thoughts of enjoyment of him made them cry with Paul, "Oh that we were dissolved!" The stories of the martyrs of old and of late, the sufferers in giving witness to him under the dragon and under the false prophet, the neglect of life in women and children on his account, contempt of torments, whilst his name sweetened all, have rendered this truth clear to men and angels.
3. They value him above all spiritual excellencies, and all other righteousness whatever, <500307>Philippians 3:7,8,
"Those things which were advantage to me, I esteemed loss for the excellency of the knowledge of Christ Jesus my Lord; for whose sake I have lost all things, and do esteem them common, that I may gain Christ, and be found in him."
Having recounted the excellencies which he had, and the privileges which he enjoyed, in his Judaism, -- which were all of a spiritual nature, and a participation wherein made the rest of his countrymen despise all the world, and look upon themselves as the only acceptable persons with God, resting on them for righteousness, -- the apostle tells us what is his esteem of them, in comparison of the Lord Jesus. They are "loss and dung," things that for his sake he had really suffered the loss of; that is, whereas he had for many years been a zealot of the law, -- seeking after a righteousness as it were by the works of it, <450932>Romans 9:32, -- instantly serving God day and night, to obtain the promise, <442607>Acts 26:7, -- living in all good conscience from his youth, Acts 23, -- all the while very zealous for God and his institutions, -- now [he] willingly casts away all these things, looks upon them as loss and dung, and could not only be contented to be without them, but, as for that end for which he sought after them, he abhorred them all. When men have been strongly convinced of their duty, and have labored many years to keep a good conscience, -- have prayed, and heard, and done good, and denied themselves, and been zealous for God, and labored with all their might to please him, and so at length to come to enjoy him; they had rather part with all the world, life and all, than with this they have wrought. You know how unwilling we are to part with any thing we have labored and beaten our heads about? How much
172
more when the things are so excellent, as our duty to God, blamelessness of conversation, hope of heaven, and the like, which we have beaten our hearts about. But now, when once Christ appears to the soul, when he is known in his excellency, all these things, as without him, have their paint washed off, their beauty fades, their desirableness vanisheth, and the soul is not only contented to part with them all, but puts them away as a defiled thing, and cries, "In the Lord Jesus only is my righteousness and glory." <200313>Proverbs 3:13-15, among innumerable testimonies, may be admitted to give witness hereunto, "Happy is the man that findeth wisdom, and the man that getteth understanding. For the merchandise of it is better than the merchandise of silver, and the gain thereof than fine gold. She is more precious than rubies: and all the things that thou canst desire are not to be compared unto her." It is of Jesus Christ, the Wisdom of God, the eternal Wisdom of the Father, that the Holy Ghost speaks; as is evident from the description which is given hereof, chap. 8. He and his ways are better than silver and gold, rubies, and all desirable things; as in the gospel he likens himself to the "pearl in the field," which when the merchant man finds, he sells all that he has, to purchase. All goes for Christ; -- all righteousness without him, all ways of religion, all goes for that one pearl. The glory of his Deity, the excellency of his person, his all-conquering desirableness, ineffable love, wonderful undertaking, unspeakable condescensions, effectual mediation, complete righteousness, lie in their eyes, ravish their hearts, fill their affections, and possess their souls. And this is the second mutual conjugal affection between Christ and believers; all which, on the part of Christ, may be referred unto two heads: --
1. All that he parted withal, all that he did, all that he suffered, all that he does as mediator; he parted withal, did, suffered, does, on the account of his love to and esteem of believers. He parted with the greatest glory, he underwent the greatest misery, he does the greatest works that ever were, because he loves his spouse, -- because he values believers. What can more, what can farther be spoken? how little is the depth of that which is spoken fathomed! how unable are we to look into the mysterious recesses of it! He so loves, so values his saints, as that, having from eternity undertaken to bring them to God, he rejoices his soul in the thoughts of it; and pursues his design through heaven and hell, life and death, by suffering
173
and doing, in mercy and with power; and ceaseth not until he bring it to perfection. For, --
2. He does so value them, as that he will not lose any of them to eternity, though all the world should combine to take them out of his hand. When in the days of his flesh he foresaw what opposition, what danger, what rocks they should meet withal, he cried out, "Holy Father, keep them," <431711>John 17:11; -- "Let not one of them be lost;" and tells us plainly, <431028>John 10:28, that no man shall take his sheep out of his hand. And because he was then in the form of a servant, and it might be supposed that he might not be able to hold them, he tells them true, as to his present condition of carrying on the work of mediation, his "Father was greater than he;" and therefore to him he committed them, and none should take them out of his Father's hand, <431029>John 10:29. And whereas the world, afflictions, and persecutions, which are without, may be conquered, and yet no security given but that sin from within, by the assistance of Satan, may prevail against them to their ruin; as he has provided against Satan, in his promise that the gates of hell shall not prevail against them, so he has taken care that sin itself shall not destroy them. Herein, indeed, is the depth of his love to be contemplated, that whereas his holy soul hates every sin (it is a burden, an abomination, a new wound to him), and his poor spouse is sinful (believers are full of sins, failings, and infirmities), he hides all, covers all, bears with all, rather than he will lose them; by his power preserving them from such sins as a remedy is not provided for in the covenant of grace. Oh, the world of sinful follies that our dear Lord Jesus bears withal on this account! Are not our own souls astonished with the thoughts of it? Infinite patience, infinite forbearance, infinite love, infinite grace, infinite mercy, are all set on work for this end, to answer this his valuation of us.
On our part it may also be referred to two heads: --
1. That, upon the discovery of him to our souls, they rejoice to part with all things wherein they have delighted or reposed their confidence, for him and his sake, that they may enjoy him. Sin and lust, pleasure and profit, righteousness and duty, in their several conditions, all shall go, so they may have Christ.
2. That they are willing to part with all things rather than with him, when they do enjoy him. To think of parting with peace, health, liberty,
174
relations, wives, children; it is offensive, heavy, and grievous to the best of the saints: but their souls cannot bear the thoughts of parting with Jesus Christ; such a thought is cruel as the grave. The worst thoughts that, in any fear, sin desertions, they have of hell, is, that they shall not enjoy Jesus Christ. So they may enjoy him here, hereafter be like him, be ever with him, stand in his presence; they can part with all things freely, cheerfully, be they never so beautiful, in reference to this life or that which is to come.
III. The third conjugal affection on the part of Christ is pity and
compassion. As a man "nourisheth and cherisheth his own flesh, so does the Lord his church," <490529>Ephesians 5:29. Christ has a fellow feeling with his saints in all their troubles, as a man has with his own flesh. This act of the conjugal love of Christ relates to the many trials and pressures of afflictions that his saints meet withal here below. He does not deal with believers as the Samaritans with the Jews, that fawned on them in their prosperity, but despised them in their trouble; he is as a tender father, who, though perhaps he love all his children alike, yet he will take most pains with, and give most of his presence unto, one that is sick and weak, though therein and thereby he may be made most froward, and, as it should seem, hardest to be born with. And (which is more than the pity of any father can extend to) he himself suffers with them, and takes share in all their troubles.
Now, all the sufferings of the saints in this world, wherein their head and husband exerciseth pity, tenderness, care, and compassion towards them, are of two sorts, or may be referred to two heads: -- 1. Temptations. 2. Afflictions.
1. Temptations (under which head I comprise sin also, whereto they tend); as in, from, and by their own infirmities; as also from their adversaries without. The frame of the heart of Christ, and his deportment towards them in this condition, you have, <580415>Hebrews 4:15, "We have not an high priest which cannot be touched with the feeling of our infirmities". We have not such a one as cannot. The two negations do vehemently affirm that we have such an high priest as can be, or is, touched. The word "touched" comes exceedingly short of expressing the original word; it is sumapaqhs~ ai, -- to "suffer together." "We have," saith the apostle,
175
"such an high priest as can, and consequently does, suffer with us, -- endure our infirmities." And in what respect he suffers with us in regard of our infirmities, or has a fellow-feeling with us in them, he declares in the next words, "He was tempted like as we are," verse 15. It is as to our infirmities, our temptations, spiritual weakness; therein, in particular, has he a compassionate sympathy and fellow-feeling with us. Whatever be our infirmities, so far as they are our temptations, he does suffer with us under them, and compassionates us. Hence at the last day he saith, "I was an hungered," etc. There are two ways of expressing a fellow-feeling and suffering with another: --
(1.) Per benevolam condolentiam, -- a "friendly grieving."
(2.) Per gratiosam opitulationem, -- a "gracious supply:" both are eminent in Christ: --
(1.) He grieves and labors with us. <380112>Zechariah 1:12,
"The angel of the LORD answered and said, O LORD of hosts, how long wilt thou not have mercy on Jerusalem?"
He speaks as one intimately affected with the state and condition of poor Jerusalem; and therefore he has bid all the world take notice that what is done to them is done to him, chap. <380208>2:8,9; yea, to "the apple of his eye."
(2.) In the second he abounds. <234011>Isaiah 40:11,
"He shall feed his flock like a shepherd, he shall gather the lambs with his arm, and carry them in his bosom, and gently lead them that are with young."
Yea, we have both here together, -- tender compassionateness and assistance. The whole frame wherein he is here described is a frame of the greatest tenderness, compassion, condescension that can be imagined. His people are set forth under many infirmities; some are lambs, some great with young, some very tender, some burdened with temptations, -- nothing in any of them all strong or comely. To them all Christ is a shepherd, that feeds his own sheep, and drives them out to pleasant pasture; where, if he sees a poor weak lamb, [he] does not thrust him on, but takes him into his bosom, where he both easeth and refresheth him: he
176
leads him gently and tenderly. As did Jacob them that were burdened with young, so does our dear Lord Jesus with his flock, in the several ways and paths wherein he leads them. When he sees a poor soul, weak, tender, halting, ready to sink and perish, he takes him into his arms, by some gracious promise administered to him, carries him, bears him up when he is not able to go one step forward. Hence is his great quarrel with those shepherds, <263404>Ezekiel 34:4,
"Woe be to you shepherds! the diseased have ye not strengthened, neither have ye healed that which was sick, neither have ye bound up that which was broken, neither have ye brought again that which was driven away, neither have ye sought that which was lost."
This is that which our careful, tender husband would have done.
So mention being made of his compassionateness and fellow-suffering with us, <580415>Hebrews 4:15, it is added, verse 16, that he administers ca>rin eivj eu]kairon boh>qeian, -- seasonable grace, grace for help in a time of need. This is an evidence of compassion, when, like the Samaritan, we afford seasonable help. To lament our troubles or miseries, without affording help, is to no purpose. Now, this Christ does; he gives euk] airon bohq> eian, seasonable help. Help being a thing that regards want, is always excellent; but its coming in season puts a crown upon it. A pardon to a malefactor when he is ready to be executed, is sweet and welcome. Such is the assistance given by Christ. All his saints may take this as a sure rule, both in their temptations and afflictions: -- when they can want them, they shall not want relief; and when they can bear no longer, they shall be relieved, 1<461013> Corinthians 10:13.
So it is said emphatically of him, <580218>Hebrews 2:18, "In that he himself has suffered being tempted, he is able to succor them that are tempted." It is true, there is something in all our temptations more than was in the temptation of Christ. There is something in ourselves to take part with every temptation; and there is enough in ourselves to tempt us, though nothing else should appear against us. With Christ it was not so, <431430>John 14:30. But this is so far from taking off his compassion towards us, that, on all accounts whatever, it does increase it; for if he will give us succor because we are tempted, the sorer our temptations are, the more ready will
177
he be to succor us. Take some instances of Christ's giving euk] airon bohq> eian, -- seasonable help in and under temptations unto sin. Now this he does several ways: --
[1.] By keeping the soul which is liable to temptation and exposed to it, in a strong habitual bent against that sin that he is obnoxious to the assaults of. So it was in the case of Joseph: Christ knew that Joseph's great trial, and that whereon if he had been conquered he had been undone, would lie upon the hand of his mistress tempting him to lewdness; whereupon he kept his heart in a steady frame against that sin, as his answer without the least deliberation argues, <013909>Genesis 39:9. In other things, wherein he was not so deeply concerned, Joseph's heart was not so fortified by habitual grace; as it appears by his swearing by the life of Pharaoh. This is one way whereby Christ gives suitable help to his, in tenderness and compassion. The saints, in the course of their lives, by the company, society, business, they are cast upon, are liable and exposed to temptations great and violent, some in one kind, some in another. Herein is Christ exceedingly kind and tender to them, in fortifying their hearths with abundance of grace as to that sin unto temptations whereunto they are most exposed; when perhaps in other things they are very weak, and are often surprised.
[2.] Christ sometimes, by some strong impulse of actual grace, recovers the soul from the very borders of sin. So it was in the case of David, 1<092404> Samuel 24:4-6. "He was almost gone," as he speaks himself; "his feet had well-nigh slipped." The temptation was at the door of prevalence, when a mighty impulse of grace recovers him. To show his saints what they are, their own weakness and infirmity, he sometimes suffers them to go to the very edge and brow of the hill, and then causeth them to hear a word behind them saying, "This is the right way, walk in it," -- and that with power and efficacy; and so recovers them to himself.
[3.] By taking away the temptation itself, when it grows so strong and violent that the poor soul knows not what to do. This is called "delivering the godly out of temptation," 2<610209> Peter 2:9, as a man is plucked out of the snare, and the snare left behind to hold another. This have I known to be the case of many, in sundry perplexing temptations. When they have been quite weary, have tried all means of help and assistance, and have not been able to come to a comfortable issue, on a sudden, unexpectedly, the Lord
178
Christ, in his tenderness and compassion, rebukes Satan, that they hear not one word more of him as to their temptation. Christ comes in the storm, and saith, "Peace, be still."
[4.] By giving in fresh supplies of grace, according as temptations do grow or increase. So was it in the case of Paul, 2<471209> Corinthians 12:9, "My grace is sufficient for thee." The temptation, whatever it were, grew high; Paul was earnest for its removal; and receives only this answer, of the sufficiency of the grace of God for his supportment, notwithstanding all the growth and increase of the temptation.
[5.] By giving them wisdom to make a right, holy, and spiritual improvement of all temptations. James bids us "count it all joy when we fall into divers temptations," <590102>James 1:2, which could not be done were there not a holy and spiritual use to be made of them; which also himself manifests in the words following. There are manifold uses of temptations, which experienced Christians, with assistance suitable from Christ, may make of them. This is not the least, that by them we are brought to know ourselves. So Hezekiah was left to be tried, to know what was in him. By temptation, some bosom, hidden corruption is oftentimes discovered, that the soul knew not of before. As it was with Hazael in respect of enormous crimes, so in lesser things with the saints. They would never have believed there had been such lusts and corruptions in them as they have discovered upon their temptations. Yea, divers having been tempted to one sin, have discovered another that they thought not of; as some, being tempted to pride, or worldliness, or looseness of conversation, have been startled by it, and led to a discovery of neglect of many duties and much communion with God, which before they thought not of. And this is from the tender care of Jesus Christ, giving them in suitable help; without which no man can possibly make use of or improve a temptation. And this is a suitable help indeed, whereby a temptation which otherwise, or to other persons, might be a deadly wound, proves the lancing of a festered sore, and the letting out of corruption that otherwise might have endangered the life itself. So, 1<600106> Peter 1:6, "If need be ye are in heaviness through manifold temptations."
179
[6.] When the soul is at any time more or less overcome by temptations, Christ in his tenderness relieves it with mercy and pardon; so that his shall not sink utterly under their burden, 1<620201> John 2:12.
By one, more, or all of these ways, does the Lord Jesus manifest his conjugal tenderness and compassion towards the saints, in and under their temptations.
2. Christ is compassionate towards them in their afflictions: "In all their affliction he is afflicted," <236309>Isaiah 63:9; yea, it seems that all our afflictions (at least those of one sort, -- namely, which consist in persecutions) are his in the first place, ours only by participation. <510124>Colossians 1:24, We "fill up the measure of the afflictions of Christ." Two things evidently manifest this compassionateness in Christ: --
(1.) His interceding with his Father for their relief, <380112>Zechariah 1:12. Christ intercedeth on our behalf, not only in respect of our sins, but also our sufferings; and when the work of our afflictions is accomplished, we shall have the reliefs he intercedes for. The Father always hears him; and we have not a deliverance from trouble, a recovering of health, ease of pain, freedom from any evil that ever laid hold upon us, but it is given us on the intercession of Jesus Christ. Believers are unacquainted with their own condition, if they look upon their mercies as dispensed in a way of common providence. And this may, indeed, be a cause why we esteem them no more, are no more thankful for them, nor fruitful in the enjoyment of them: -- we see not how, by what means, nor on what account, they are dispensed to us. The generation of the people of God in the world are at this day alive, endeavored, merely on the account of the intercession of the Lord Jesus. His compassionateness has been the fountain of their deliverances. Hence oftentimes he rebukes their sufferings and afflictions, that they shall not act to the utmost upon them when they are under them. He is with them when they pass through fire and water, <234302>Isaiah 43:2,3.
(2.) In that he does and will, in the winding up of the matter, so sorely revenge the quarrel of their sufferings upon their enemies. He avenges his elect that cry unto him; yea, he does it speedily. The controversy of Zion leads on the day of his vengeance, <233408>Isaiah 34:8. He looks upon them sometimes in distress, and considers what is the state of the world in reference to them. <380111>Zechariah 1:11, "We have walked to and fro through
180
the earth, and, behold, all the earth sitteth still, and is at rest," say his messengers to him, whom he sent to consider the world and its condition during the affliction of his people. This commonly is the condition of the world in such a season, "They are at rest and quiet, their hearts are abundantly satiated; they drink wine in bowls, and send gifts to one another." Then Christ looks to see who will come in for their succor, <235916>Isaiah 59:16,17; and ending none engaging himself for their relief, by the destruction of their adversaries, himself undertakes it. Now, this vengeance he accomplishes two ways: --
[1.] Temporally, upon persons, kingdoms, nations, and countries; (a type whereof you have, <236301>Isaiah 63:1-6); as he did it upon the old Roman world, <660615>Revelation 6:15,16. And this also he does two ways: --
1st. By calling out here and there an eminent opposer, and making him an example to all the world. So he dealt with Pharaoh: "For this cause have I raised thee up," <020916>Exodus 9:16. So he does to this day; he lays his hand upon eminent adversaries, -- fills one with fury, another with folly, blasts a third, and makes another wither, or destroys them utterly and terribly. As a provoked lion, he lies not down without his prey.
2ndly. In general, in the vials of his wrath which he will in these latter days pour out upon the antichristian world, and all that partake with them in their thoughts of vengeance and persecution. He will miserably destroy them, and make such work with them in the issue, that whosoever hears, both his ears shall tingle.
[2.] In eternal vengeance will he plead with the adversaries of his beloved, <402541>Matthew 25:41-46; 2<530106> Thessalonians 1:6; Jude 15. It is hence evident that Christ abounds in pity and compassion towards his beloved. Instances might be multiplied, but these things are obvious, and occur to the thoughts of all.
In answer to this, I place in the saints chastity unto Christ, in every state and condition. That this might be the state of the church of Corinth, the apostle made it his endeavor. 2<471102> Corinthians 11:2,3,
"I have espoused you to one husband, that I may present you as a chaste virgin to Christ. But I fear, lest by any means, as the serpent
181
beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ."
And so is it said of the followers of the Lamb, on mount Sion, <661404>Revelation 14:4, "These are they which were not defiled with women, for they are virgins." What defilement that was they were free from, shall be afterward declared.
Now, there are three things wherein this chastity consists: --
1. The not taking any thing into their affections and esteem for those ends and purposes for which they have received Jesus Christ. Here the Galatians failed in their conjugal affection to Christ; they preserved not themselves chaste to him. They had received Christ for life, and justification, and him only; but being after a while overcome with charms, or bewitched, they took into the same place with him the righteousness of the law. How Paul deals with them hereupon is known. How sorely, how pathetically does he admonish them, how severely reprove them, how clearly convince them of their madness and folly! This, then, is the first chaste affection believers bear in their heart to Christ: -- having received him for their righteousness and salvation before God, for the fountain, spring, and well-head of all their supplies, they will not now receive any other thing into his room and in his stead. As to instance, in one particular: -- We receive him for ours acceptance with God. All that here can stand in competition with him for our affections, must be our own endeavors for a righteousness to commend us to God. Now, this must be either before we receive him, or after. [As] for all duties and endeavors, of what sort soever, for the pleasing of God before our receiving of Christ, you know what was the apostle's frame, <500308>Philippians 3:8-10. All endeavors, all advantages, all privileges, he rejects with indignation, as loss, -- with abomination, as dung; and winds up all his aims and desires in Christ alone and his righteousness, for those ends and purposes. But the works we do after we have received Christ are of another consideration. Indeed, they are acceptable to God; it pleaseth him that we should walk in them. But as to that end for which we receive Christ, they are of no other account than the former, <490208>Ephesians 2:8-10. Even the works we do after believing, -- those which we are created unto in Christ Jesus, those that God has ordained that believers "should walk in them," -- as to justification and
182
acceptance with God, (here called salvation), are excluded. It will one day appear that Christ abhors the manglings of men about the place of their own works and obedience, in the business of their acceptation with God; nor will the saints find any peace in adulterous thoughts of that kind. The chastity we owe unto him requires another frame. The necessity, usefulness, and excellency of gospel obedience shall be afterward declared. It is marvelous to see how hard it is to keep some professors to any faithfulness with Christ in this thing; -- how many disputes have been managed, how many distinctions invented, how many shifts and evasions studied, to keep up something, in some place or other, to some purpose or other, that they may dally withal. Those that love him indeed are otherwise minded.
Herein, then, of all things, do the saints endeavor to keep their affections chaste and loyal to Jesus Christ. He is made unto them of God "righteousness;" and they will own nothing else to that purpose: yea, sometimes they know not whether they have any interest in him or no, -- he absents and withdraws himself; they still continue solitary, in a state of widowhood, refusing to be comforted, though many things offer themselves to that purpose, because he is not. When Christ is at any time absent from the soul, when it cannot see that it has any interest in him, many lovers offer themselves to it, many woo its affections, to get it to rest on this or that thing for relief and succor; but though it go mourning never so long, it will have nothing but Christ to lean upon. Whenever the soul is in the wilderness, in the saddest condition, there it will stay until Christ come for to take it up, until it can come forth leaning upon him, <200805>Song of Solomon 8:5. The many instances of this that the book of Canticles affords us, we have in part spoken of before.
This does he who has communion with Christ: -- he watcheth diligently over his own heart, that nothing creep into its affections, to give it any peace or establishment before God, but Christ only. Whenever that question is to be answered, "Wherewith shall I come before the LORD, and appear before the high God?" he does not gather up, "This or that I will do;" or, "Here and there I will watch, and amend my ways;" but instantly he cries, "In the Lord Jesus have I righteousness, All my desire is, to be found in him, not having on my own righteousness."
183
2. In cherishing that Spirit, that holy Comforter, which Christ sends to us, to abide with us in his room and stead. He tells us that he sends him to that purpose, <431607>John 16:7. He gives him to us, "vicariam navare operam," saith Tertullian, -- to abide with us for ever, for all those ends and purposes which he has to fulfill toward us and upon us; he gives him to dwell in us, to keep us, and preserve us blameless for himself. His name is in him, and with him: and it is upon this account that whatever is done to any of Christ's is done to him, because it is done to them in whom he is and dwells by his Spirit. Now, herein do the saints preserve their conjugal affections entire to Christ, that they labor by all means not to grieve his Holy Spirit, which he has sent in his stead to abide with them. This the apostle puts them in mind of, <490430>Ephesians 4:30, "Grieve not the Holy Spirit."
There be two main ends for which Christ sends his Spirit to believers: --
(1.) For their sanctification;
(2.) For their consolation: to which two all the particular acts of purging, teaching, anointing, and the rest that are ascribed to him, may be referred. So there be two ways whereby we may grieve him: --
[1]. In respect of sanctification;
[2.] In respect of consolation: --
(1.) In respect of sanctification. He is the Spirit of holiness, -- holy in himself, and the author of holiness in us: he works it in us, <560305>Titus 3:5, and he persuades us to it, by those motions of his which are not to be quenched. Now, this, in the first place, grieves the Spirit, when he is carrying on in us and for us a work so infinitely for our advantage, and without which we cannot see God, that we should run cross to him, in ways of unholiness, pollution, and defilement. So the connection of the words in the place before mentioned manifests, <490428>Ephesians 4:28-31; and thence does Paul bottom his powerful and most effectual persuasion unto holiness, even from the abode and indwelling of this Holy Spirit with us, 1<460316> Corinthians 3:16,17. Indeed, what can grieve a loving and tender friend more than to oppose him and slight him when he is most intent about our good, -- and that a good of the greatest consequence to us. In this, then,
184
believers make it their business to keep their hearts loyal and their affections chaste to Jesus Christ. They labor instantly not to grieve the Holy Spirit by loose and foolish, by careless and negligent walking, which he has sent to dwell and abide with them. Therefore shall no anger, wrath, malice, envy, dwell in their hearts; because they are contrary to the holy, meek Spirit of Christ, which he has given to dwell with them. They attend to his motions, make use of his assistance, improve his gifts, and nothing lies more upon their spirits, than that they may walk worthy of the presence of this holy substitute of the Lord Jesus Christ.
(2.) As to consolation. This is the second great end for which Christ gives and sends his Spirit to us; who from thence, by the way of eminency, is called "The Comforter." To this end he seals us, anoints us, establishes us, and gives us peace and joy. Of all which I shall afterward speak at large. Now, there be two ways whereby he may be grieved as to this end of his mission, and our chastity to Jesus Christ thereby violated: --
[1.] By placing our comforts and joys in other things, and not being filled with joy in the Holy Ghost. When we make creatures or creature comforts -- any thing whatever but what we receive by the Spirit of Christ -- to be our joy and our delight, we are false with Christ. So was it with Demas, who loved the present world. When the ways of the Spirit of God are grievous and burdensome to us, -- when we say, "When will the Sabbath be past, that we may exact all our labors?" -- when our delight and refreshment lies in earthly things, -- we are unsuitable to Christ. May not his Spirit say, "Why do I still abide with these poor souls? I provide them joys unspeakable and glorious; but they refuse them, for perishing things. I provide them spiritual, eternal, abiding consolations, and it is all rejected for a thing of nought." This Christ cannot bear; wherefore, believers are exceeding careful in this, not to place their joy and consolation in any thing but what is administered by the Spirit. Their daily work is, to get their hearts crucified to the world and the things of it, and the world to their hearts; that they may not have living affections to dying things: they would fain look on the world as a crucified, dead thing, that has neither form nor beauty; and if at any times they have been entangled with creatures and inferior contentment, and have lost their better joys, they cry out to Christ, "O restore to us the joys of thy Spirit!"
185
[2.] He is grieved when, through darkness and unbelief, we will not, do not, receive those consolations which he tenders to us, and which he is abundantly willing that we should receive. But of this I shall have occasion to speak afterward, in handling our communion with the Holy Ghost.
3. In [keeping] this institutions, or matter and manner of his worship. Christ marrying his church to himself, taking it to that relation, still expresseth the main of their chaste and choice affections to him to lie in their keeping his institutions and his worship according to his appointment. The breach of this he calls "adultery" everywhere, and "whoredom." He is a "jealous God;" and he gives himself that title only in respect of his institutions. And the whole apostasy of the Christian church unto false worship is called "fornication;" and the church that leads the others to false worship, the "mother of harlots." On this account, those believers who really attend to communion with Jesus Christ, do labor to keep their hearts chaste to him in his ordinances, institutions, and worship; and that two ways: --
(1.) They will receive nothing, practice nothing, own nothing his worship, but what is of his appointment. They know that from the foundation of the world he never did allow, nor ever will, that in any thing the will of the creatures should be the measure of his honor or the principle of his worship, either as to matter or manner. It was a witty and true sense that one gave of the second commandment: "Non image, non simulachrum prohibetur; set non facies tibi;" -- it is a making to ourselves, an inventing, a finding out, ways of worship, or means of honoring God, not by him appointed, that is so severely forbidden. Believers know what entertainment all will worship finds with God: "Who has required these things at your hand?" and, "In vain do you worship me, teaching for doctrines the traditions of men," -- his the best it meets with. I shall take leave to say what is upon my heart, and what (the Lord assisting) I shall willingly endeavor to make good against all the world, -- namely, that that principle, that the church has power to institute and appoint any thing or ceremony belonging to the worship of God, either as to matter or to manner, beyond the orderly observance of such circumstances as necessarily attend such ordinances as Christ himself has instituted, lies at the bottom of all the horrible superstition and idolatry, of all the confusion, blood, persecution, and wars, that have for so long a season
186
spread themselves over the face of the Christian world; and that it is the design of a great part of the Revelation to make a discovery of this truth. And I doubt not but that the great controversy which God has had with this nation for so many years, and which he has pursued with so much anger and indignation, was upon this account: -- that, contrary to that glorious light of the gospel which shone among us, the wills and fancies of men, under the name of order, decency, and the authority of the church (a chimera that none knew what it was, nor wherein the power of it did consist, nor in whom reside), were imposed on men in the ways and worship of God. Neither was all that pretense of glory, beauty, comeliness, and conformity, that then was pleaded, any thing more or less than what God does so describe in the church of Israel, <261625>Ezekiel 16:25, and forwards. Hence was the Spirit of God in prayer derided; hence was the powerful preaching of the gospel despised; hence was the Sabbath decried; hence was holiness stigmatised and persecuted; -- to what end? That Jesus Christ might be deposed from the sole privilege and power of law-making in his church; that the true husband might be thrust aside, and adulterers of his spouse embraced; that taskmasters might be appointed in and over his house, which he never gave to his church, <490411>Ephesians 4:11; that a ceremonious, pompous, outward show worship, drawn from Pagan, Judaical, and Antichristian observations, might be introduced; -- of all which there is not one word, little, or iota, in the whole book of God. This, then, they who hold communion with Christ are careful of: -- they will admit of nothing, practice nothing, in the worship of God, private or public, but what they have his warrant for; unless it comes in his name, with "Thus saith the Lord Jesus," they will not hear an angel from heaven." They know the apostles themselves were to teach the saints only what Christ commanded them, <402820>Matthew 28:20. You know how many in this very nation, in the days not long since past, yea, how many thousands, left their native soil, and went into a vast and howling wilderness in the utmost parts of the world, to keep their souls undefiled and chaste to their dear Lord Jesus, as to this of his worship and institutions.
(2.) They readily embrace, receive, and practice every thing that the Lord Christ has appointed. They inquire diligently into his mind and will, that they may know it. They go to him for directions, and beg of him to lead
187
them in the way they have not known. The 119th Psalm may he a pattern for this. How does the good, holy soul breathe after instruction in the ways and ordinances, the statutes and judgements, of God! This, I say, they are tender in: whatever is of Christ, they willingly submit unto, accept of, and give up themselves to the constant practice thereof; whatever comes on any other account they refuse.
IV. Christ manifests and evidences his love to his saints in a way of
bounty, -- in that rich, plentiful provision he makes for them. It has "pleased the Father that in him should all fullness dwell," <510119>Colossians 1:19; and that for this end, that "of his fullness we might all receive, and grace for grace," <430116>John 1:16. I shall not insist upon the particulars of that provision which Christ makes for his saints, with all those influences of the Spirit of life and grace that daily they receive from him, -- that bread that he gives them to the full, the refreshment they have from him; I shall only observe this, that the Scripture affirms him to do all things for them in an abundant manner, or to do it richly, in a way of bounty. Whatever he gives us, -- his grace to assist us, his presence to comfort us, -- he does it abundantly. You have the general assertion of it, <450520>Romans 5:20, "Where sin abounded, grace did much more abound." If grace abound much more in comparison of sin, it is abundant grace indeed; as will easily be granted by any that shall consider how flirt has abounded, and does, in every soul. Hence he is said to be able, and we are bid to expect that he should do for us "exceeding abundantly above all that we ask or think," <490320>Ephesians 3:20. Is it pardoning mercy we receive of him? why, he does "abundantly pardon," Isaiah 10:7; he will multiply or add to pardon, -- he will add pardon to pardon, that grace and mercy shall abound above all our sins and iniquities. Is it the Spirit he gives us? he sheds him upon us richly or "abundantly," <560306>Titus 3:6; not only bidding us drink of the water of life freely, but also bestowing him in such a plentiful measure, that rivers of water shall flow from them that receive him, <430738>John 7:38,39, -- that they shall never thirst any more when have drank of him. Is it grace that we receive of him? he gives that also in a way of bounty; we receive "abundance of grace," <450517>Romans 5:17; he "abounds toward us in all wisdom and prudence," <490108>Ephesians 1:8. Hence is that invitation, <200501>Song of Solomon 5:1. If in any things, then, we are straitened, it is in ourselves; Christ deals bountifully with us Indeed, the great sin of believers is, that
188
they make not use of Christ's bounty as they ought to do; that we do not every day take of him mercy in abundance. The oil never ceaseth till the vessels cease; supplies from Christ fail not but only when our faith fails in receiving them.
Then our return to Christ is in a way of duty. Unto this two things are required: --
1. That we follow after and practice holiness in the power of it, as it is obedience unto Jesus Christ. Under this formality, as obedience to him, all gospel obedience is called, "whatsoever Christ commands us," M<402820> atthew 28:20; and saith he, <431514>John 15:14, "Ye are my friends, if ye do whatsoever I command you;" and it is required of us that we live to him who died for us, 2<470515> Corinthians 5:15, -- live to him in all holy obedience, -- live to him as our Lord and King. Not that I suppose there are peculiar precepts and a peculiar law of Jesus Christ, in the observance whereof we are justified, as the Socinians fancy; for surely the gospel requires of us no more, but "to love the Lord our God with all our hearts, and all our souls," which the law also required; -- but that, the Lord Jesus having brought us into a condition of acceptance with God, wherein our obedience is well-pleasing to him, and we being to honor him as we honor the Father, that we have a respect and peculiar regard to him in all our obedience. So <560214>Titus 2:14, he has purchased us unto himself. And thus believers do in their obedience; they eye Jesus Christ, --
(1.) As the author of their faith and obedience, for whose sake it is "given to them to believe," <500129>Philippians 1:29; and who by his Spirit works that obedience in them. So the apostle, <581201>Hebrews 12:1,2; in the course of our obedience we still look to Jesus, "the author of our faith." Faith is here both the grace of faith, and the fruit of it in obedience.
(2.) As him in, for, and by whom we have acceptance with God in our obedience. They know all their duties are weak, imperfect, not able to abide the presence of God; and therefore they look to Christ as him who bears the iniquity of their holy things, who adds incense to their prayers, gathers out all the weeds of their duties, and makes them acceptable to God.
189
(3.) As one that has renewed the commands of God unto them, with mighty obligations unto obedience. So the apostle, 2<470514> Corinthians 5:14,15, "The love of Christ constraineth us;" of which afterward.
(4.) They consider him as God, equal with his Father, to whom all honor and obedience is due. So <660513>Revelation 5:13. But these things I have, not long since, opened in another treatise, dealing about the worship of Christ as mediator. This, then, the saints do in all their obedience; they have a special regard to their dear Lord Jesus. He is, on all these accounts, and innumerable others, continually in their thoughts. His love to them, his life for them, his death for them, -- all his kindness and mercy constrains them to live to him.
2. By laboring to abound in fruits of holiness. As he deals with us in a way of bounty, and deals out unto us abundantly, so he requires that we abound in all grateful, obediential returns to him. So we are exhorted to "be always abounding in the work of the Lord," 1<461558> Corinthians 15:58. This is that I intend: -- the saints are not satisfied with that measure that at any time they have attained, but are still pressing, that they may be more dutiful, more fruitful to Christ.
And this is a little glimpse of some of that communion which we enjoy with Christ. It is but a little, from him who has the least experience of it of all the saints of God; who yet has found that in it which is better than ten thousand worlds; who desires to spend the residue of the few and evil days of his pilgrimage in pursuit hereof, -- in the contemplation of the excellencies, desirableness, love, and grace of our dear Lord Jesus, and in making returns of obedience according to his will: to whose soul, in the midst of the perplexities of this wretched world, and cursed rebellions of his own heart, this is the great relief, that "He that shall come will come, and will not tarry." "The Spirit and the bride say, Come; and let him that readeth say, Come. Even so, come, Lord Jesus."
190
CHAPTER 6
Of communion with Christ in purchased grace -- Purchased grace considered in respect of its rise and fountain -- The first rise of it, in the obedience of Christ -- Obedience properly ascribed to Christ -- Two ways considered: what it was, and wherein it did consist -- Of his obedience to the law in general -- Of the law of the Mediator -- His habitual righteousness, how necessary; as also his obedience to the law of the Mediator -- Of his actual obedience or active righteousness -- All Christ's obedience performed as he was Mediator -- His active obedience for us -- This proved at large, <480404>Galatians 4:4,5; Ro<450519> mans 5:19; <500310>Philippians 3:10; <380303>Zechariah 3:3-5 -- One objection removed -- Considerations of Christ's active righteousness closed -- Of the death of Christ, and its influence into our acceptation with God -- A price; redemption, what it is -- A sacrifice; atonement made thereby -- A punishment; satisfaction thereby -- The intercession of Christ; with its influence into our acceptation with God.
Our process is now to communion with Christ in purchased grace, as it was before proposed:
"That we may know him, and the power of his resurrection, and the fellowship of his sufferings, and be made conformable to his death," <500310>Philippians 3:10.
By purchased grace, I understand all that righteousness and grace which Christ has procured, or wrought out for us, or does by any means make us partakers of, or bestows on us for our benefit, by any thing that he has done or suffered, or by any thing he continueth to do as mediator: -- First, What this purchased grace is, and wherein it does consist; Secondly, How we hold communion with Christ therein; are the things that now come under consideration.
The First may be considered two ways: --
1. In respect of the rise and fountain of it;
2. Of its nature, or wherein it consisteth.
1. It has a threefold rise, spring, or causality in Christ: --
191
(1.) The obedience of his life.
(2.) The suffering of his death.
(3.) His continued intercession. All the actions of Christ as mediator, leading to the communication of grace unto us, may be either referred to these heads, or to some things that are subservient to them or consequent of them.
2. For the nature of this grace wherein we have communion with Christ, flowing from these heads and fountains, it may be referred to these three: --
(1.) Grace of justification, or acceptation with God; which makes a relative change in us, as to state and condition.
(2.) Grace of sanctification, or holiness before God; which makes a real change in us, as to principle and operation.
(3.) Grace of privilege; which is mixed, as we shall show, if I go forth to the handling thereof.
Now, that we have communion with Christ in this purchased grace, is evident on this single consideration, -- that there is almost nothing that Christ has done, which is a spring of that grace whereof we speak, but we are said to do it with him. We are "crucified" with him, <480220>Galatians 2:20; we are "dead" with him, 2<550211> Timothy 2:11; <510303>Colossians 3:3; and "buried" with him, <450604>Romans 6:4; <510212>Colossians 2:12; we are "quickened together with him," <510213>Colossians 2:13; "risen" with him, <510301>Colossians 3:1. "He has quickened us together with Christ, and has raised us up together, and made us sit together in heavenly places," <490205>Ephesians 2:5,6. In the acting of Christ, there is, by virtue of the compact between him as mediator, and the Father, such an assured foundation laid of the communication of the fruits of those acting unto those in whose stead he performed them, that they are said, in the participation of those fruits, to have done the same things with him. The life and power of which truth we may have occasion hereafter to inquire into: --
192
(1.) The first fountain and spring of this grace, wherein we have our communion with Christ, is first to be considered; and that is the obedience of his life: concerning which it must be declared, --
[1.] What it is that is intended thereby, and wherein it consisteth.
[2.] What influence it has into the grace whereof we speak.
To the handling of this I shall only premise this observation, -- namely, that in the order of procurement, the life of Christ (as was necessary) precedeth his death; and therefore we shall handle it in the first place: but in the order of application, the benefits of his death are bestowed on us antecedently, in the nature of the things themselves, unto those of his life; as will appeal; and that necessarily, from the state and condition wherein we are.
[1.] By the obedience of the life of Christ, I intend the universal conformity of the Lord Jesus Christ, as he was or is, in his being mediator, to the whole will of God; and his complete actual fulfilling of the whole of every law of God, or doing of all that God in them required. He might have been perfectly holy by obedience to the law of creation, the moral law, as the angels were; neither could any more, as a man walking with God, be required of him: but he submitted himself also to every law or ordinance that was introduced upon the occasion of sin, which, on his own account, he could not be subject to, it becoming him to "fulfill all righteousness," <400315>Matthew 3:15, as he spake in reference to a newly-instituted ceremony.
That obedience is properly ascribed unto Jesus Christ as mediator, the Scripture is witness, both as to name and thing <580508>Hebrews 5:8, "Though he were a Son, yet learned he obedience," etc.; yea, he was obedient in his sufferings, and it was that which gave life to his death, <502308>Philippians 2:8. He was obedient to death: for therein "he did make his soul an offering for sin," <235310>Isaiah 53:10; or, "his soul made an offering for sin," as it is interpreted, verse 12, "he poured out his soul to death," or, "his soul poured out itself unto death." And he not only sanctified himself to be an offering, <431710>John 17:10, but he also "offered up himself," <580914>Hebrews 9:14, an "offering of a sweet savor to God," <490502>Ephesians 5:2. Hence, as to the whole of his work, he is called the Father's "servant," <234201>Isaiah 42:1, and verse 19: and he professes of himself that he "came into the world to do
193
the will of God, the will of him that sent him;" for which he manifests "his great readiness," <581007>Hebrews 10:7; -- all which evince his obedience. But I suppose I need not insist on the proof of this, that Christ, in the work of mediation, and as mediator, was obedient, and did what he did willingly and cheerfully, in obedience to God.
Now, this obedience of Christ may be considered two ways: -- 1st. As to the habitual root and fountain of it. 2ndly. As to the actual parts or duties of it: --
1st. The habitual righteousness of Christ as mediator in his human nature, was the absolute, complete, exact conformity of the soul of Christ to the will, mind, or law of God; or his perfect habitually inherent righteousness. This he had necessarily from the grace of union; from whence it is that that which was born of the virgin was a "holy thing," <420135>Luke 1:35. It was, I say, necessary consequentially, that it should be so; though the effecting of it were by the free operations of the Spirit, <420252>Luke 2:52. He had an all-fullness of grace on all accounts. This the apostle describes, <580726>Hebrews 7:26, "Such an high priest became us, holy, harmless, undefiled, separate from sinners." Every way separate and distant from sin and sinners he was to be; whence he is called "The Lamb of God, without spot or blemish," 1<600119> Peter 1:19. This habitual holiness of Christ was inconceivably above that of the angels. He who chargeth his angels with folly," Job<180418> 4:18; "who putteth no trust in his saints; and in whose sight the heavens" (or their inhabitants) "are not clean," chap. 15:15; always embraceth him in his bosom, and is always well pleased with him, <400317>Matthew 3:17. And the reason of this is, because every other creature, though never so holy, has the Spirit of God by measure; but he was not given to Christ "by measure," <430334>John 3:34; and that because it pleased him that in him "should all fullness dwell," <510119>Colossians 1:19. This habitual grace of Christ, though not absolutely infinite, yet, in respect of any other creature, it is as the water of the sea to the water of a pond or pool. All other creatures are depressed from perfection by this, -- that they subsist in a created, dependent being; and so have the fountain of what is communicated to them without them. But the human nature of Christ subsists in the person of the Son of God; and so has the bottom and fountain of its holiness in the strictest unity with itself.
194
2ndly. The actual obedience of Christ, as was said, was his willing, cheerful, obediential performance of every thing, duty, or command, that God, by virtue of any law whereto we were subject and obnoxious, did require; and [his obedience], moreover, to the peculiar law of the mediator. Hereof, then, are two parts: --
(1st.) That whatever was required of us by virtue of any law, -- that he did and fulfilled. Whatever was required of us by the law of nature, in our state of innocence; whatever kind of duty was added by morally positive or ceremonial institutions; whatever is required of us in way of obedience to righteous judicial laws, -- he did it all. Hence he is said to be "made under the law," <480404>Galatians 4:4; subject or obnoxious to it, to all the precepts or commands of it. So, <400315>Matthew 3:15, he said it became him to "fulfill all righteousness," -- pas~ an dikaiosun> hn, -- all manner of righteousness whatever; that is, everything that God required, as is evident from the application of that general axiom to the baptism of John. I shall not need, for this, to go to particular instances, in the duties of the law of nature, -- to God and his parents; of morally positive [duties], in the Sabbath, and other acts of worship; of the ceremonial law, in circumcision, and observation of all the rites of the Judaical church; of the judicial, in paying tribute to governors; -- it will suffice, I presume, that on the one hand he "did no sin, neither was guile found in his mouth;" and on the other, that he "fulfilled all righteousness:" and thereupon the Father was always well pleased with him. This was that which he owned of himself, that he came to do the will of God; and he did it.
(2ndly.) There was a peculiar law of the Mediator, which respected himself merely, and contained all those acts and duties of his which are not for our imitation. So that obedience which he showed in dying was peculiarly to this law, <431018>John 10:18, "I have power to lay down my life: this commandment have I received of my Father." As mediator, he received this peculiar command of his Father, that he should lay down his life, and take it again; and he was obedient thereunto. Hence we say, he who is mediator did some things merely as a man, subject to the law of God in general; so he prayed for his persecutors, -- those that put him to death, <422334>Luke 23:34; -- some things as mediator; so he prayed for his elect only, <431709>John 17:9. There were not worse in the world, really and evidently, than many of them that crucified him; yet, as a man, subject to the law, he
195
forgave them, and prayed for them. When he prayed as mediator, his Father always heard him and answered him, <431141>John 11:41; and in the other prayers he was accepted as one exactly performing his duty.
This, then, is the obedience of Christ; which was the first thing proposed to be considered. The next is, --
[2.] That it has an influence into the grace of which we speak, wherein we hold communion with him, -- namely, our free acceptation with God; what that influence is, must also follow in its order.
1st. For his habitual righteousness, I shall only propose it under these two considerations: --
(1st.) That upon this supposition, that it was needful that we should have a mediator that was God and man in one person, as it could not otherwise be, so it must needs be that he must be holy. For although there be but one primary necessary effect of the hypostatical union (which is the subsistence of the human nature in the person of the Son of God), yet that he that was so united to him should be a "holy thing," completely holy, was necessary also, -- of which before.
(2ndly.) That the relation which this righteousness of Christ has to the grace we receive from him is only this, -- that thereby he was iJkanov> -- fit to do all that he had to do for us. This is the intendment of the apostle, <580726>Hebrews 7:26. Such a one "became us;" it was needful he should be such a one, that he might do what he had to do. And the reasons hereof are two: --
[1st.] Had he not been completely furnished with habitual grace, he could never have actually fulfilled the righteousness which was required at his hands. It was therein that he was able to do all that he did. So himself lays down the presence of the Spirit with him as the bottom and foundation of his going forth to his work, <236101>Isaiah 61:1.
[2ndly.] He could not have been a complete and perfect sacrifice, nor have answered all the types and figures of him, that were complete and without blemish. But now, Christ having this habitual righteousness, if he had never yielded any continued obedience to the law actively, but had suffered as soon after his incarnation as Adam sinned after his creation, he
196
had been a fit sacrifice and offering; and therefore, doubtless, his following obedience has another use besides to fit him for an oblation, for which he was most fit without it.
2ndly. For Christ's obedience to the law of mediation, wherein it is not coincident with his passive obedience, as they speak (for I know that expression is improper); it was that which was requisite for the discharging of his office, and is not imputed unto us, as though we had done it, though the apj oteles> mata and fruits of it are; but is of the nature of his intercession, whereby he provides the good things we stand in need of, at least subserviently to his oblation and intercession; -- of which more afterward.
3rdly. About his actual fulfilling of the law, or doing all things that of us are required, there is some doubt and question; and about it there are three several opinions: --
(1st.) That this active obedience of Christ has no farther influence into our justification and acceptation with God, but as it was preparatory to his blood-shedding and oblation; which is the sole cause of our justification, the whole righteousness which is imputed to us arising from thence.
(2ndly.) That it may be considered two ways: --
[1st.] As it is purely obedience; and so it has no other state but that before mentioned.
[2ndly.] As it was accomplished with suffering, and joined with it, as it was part of his humiliation, so it is imputed to us, or is part of that upon the account whereof we are justified.
(3rdly.) That this obedience of Christ, being done for us, is reckoned graciously of God unto us; and upon the account thereof are we accepted as righteous before him. My intendment is not to handle this difference in the way of a controversy, but to give such an understanding of the whole as may speedily be reduced to the practice of godliness and consolation; and this I shall do in the ensuing observations: --
[1st.] That the obedience that Christ yielded to the law in general, is not only to the peculiar law of the mediator, though he yielded it as mediator.
197
He was incarnate as mediator, <580214>Hebrews 2:14; <480404>Galatians 4:4; and all he afterward did, it was as our mediator. For that cause "came he into the world," and did and suffered whatever he did or suffered in this world. So that of this expression, as mediator, there is a twofold sense: for it may be taken strictly, as relating solely to the law of the mediator, and so Christ may be said to do as mediator only what he did in obedience to that law; but in the sense now insisted on, whatever Christ did as a man subject to any law, he did it as mediator, because he did it as part of the duty incumbent on him who undertook so to be.
[2ndly.] That whatever Christ did as mediator, he did it for them whose mediator he was, or in whose stead and for whose good he executed the office of a mediator before God. This the holy Ghost witnesseth, <450803>Romans 8:3,4,
"What the law could not do, in that it was wreak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh, that the righteousness of the law might be fulfilled in us;"
because that we could not in that condition of weakness whereinto we are cast by sin, come to God, and be freed from condemnation by the law, God sent Christ as a mediator, to do and suffer whatever the law required at our hands for that end and purpose, that we might not be condemned, but accepted of God. It was all to this end, -- "That the righteousness of the law might be fulfilled in us;" that is, which the law required of us, consisting in duties of obedience. This Christ performed for us. This expression of the apostle, "God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh;" if you will add to it, that of <480404>Galatians 4:4, that he was so sent forth as that he was upJ o< nom> on geno>menov, made under the law," (that is, obnoxious to it, to yield all the obedience that it does require), comprises the whole of what Christ did or suffered; and all this, the Holy Ghost tells us, was for us, verse 4.
[3rdly.] That the end of this active obedience of Christ cannot be assigned to be, that he might be fitted for his death and oblation. For be answered all types, and was every way iJkano>v (fit to be made an offering for sin), by his union and habitual grace. So that if the obedience Christ performed be not reckoned to us, and done upon our account, there is no just cause to be
198
assigned why he should live here in the world so long as he did, in perfect obedience to all the laws of God. Had he died before, there had been perfect innocence, and perfect holiness, by his habitual grace, and infinite virtue and worth from the dignity of his person; and surely he yielded not that long course of all manner of obedience, but for some great and special purpose in reference to our salvation.
[4thly.] That had not the obedience of Christ been for us (in what sense we shall see instantly), it might in his life have been required of him to yield obedience to the law of nature, the alone law which he could be liable to as a man; for an innocent man in a covenant of works, as he was, needs no other law, nor did God ever give any other law to any such person (the law of creation is all that an innocent creature is liable to, with what symbols of that law God is pleased to add). And yet to this law also was his subjection voluntary; and that not only consequentially, because he was born upon his own choice, not by any natural course, but also because as mediator, God and man, he was not by the institution of that law obliged unto it; being, as it were, exempted and lifted above that law by the hypostatical union: yet, when I say his subjection hereunto was voluntary, I do not intend that it was merely arbitrary and at choice whether he would yield obedience unto it or no, -- but on supposition of his undertaking to be a mediator, it was necessary it should be so, -- but that he voluntarily and willingly submitted unto, and so became really subject to the commands of it. But now, moreover, Jesus Christ yielded perfect obedience to all those laws which came upon us by the occasion of sin, as the ceremonial law; yea, those very institutions that signified the washing away of sin, and repentance from sin, as the baptism of John, which he had no need of himself. This, therefore, must needs be for us.
[5thly.] That the obedience of Christ cannot be reckoned amongst his sufferings, but is clearly distinct from it, as to all formalities. Doing is one thing, suffering another; they are in diverse predicaments, and cannot be coincident.
See, then, briefly what we have obtained by those considerations; and then I shall intimate what is the stream issuing from this first spring or fountain of purchased grace, with what influence it has thereinto: --
199
First, By the obedience of the life of Christ you see what is intended, -- his willing submission unto, and perfect, complete fulfilling of, every law of God, that any of the saints of God were obliged unto. It is true, every act almost of Christ's obedience, from the blood of his circumcision to the blood of his cross, was attended with suffering, so that his whole life might, in that regard, be called a death; but yet, looking upon his willingness and obedience in it, it is distinguished from his sufferings peculiarly so called, and termed hiss active righteousness. This is, then, I say, as was showed, that complete, absolutely perfect accomplishment of the whole law of God by Christ, our mediator; whereby he not only "did no sin, neither was there guile fold in his mouth," but also most perfectly fulfilled all righteousness, as he affirmed it became him to do.
Secondly, That this obedience was performed by Christ not for himself, but for us, and in our stead. It is true, it must needs be, that whilst he had his conversation in the flesh he must be most perfectly and absolutely holy; but yet the prime intendment of his accomplishing of holiness, -- which consists in the complete obedience of his whole life to any law of God, -- that was no less for us than his suffering death. That this is so, the apostle tells us, <480404>Galatians 4:4,5, "God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law." This Scripture, formerly named, must be a little farther insisted on. He was both made of a woman, and made under the law; that is, obedient to it for us. The end here, both of the incarnation and obedience of Christ to the law (for that must needs be understood here by the phrase upJ o< nom> on geno>menov, -- that is, disposed of in such a condition as that he must yield subjection and obedience to the law), was all to redeem us. In these two expressions, "Made of a woman, made under the law," the apostle does not knit his incarnation and death together, with an exclusion of the obedience of his life. And he was so made under the law, as those were under the law whom he was to redeem. Now, we were under the law, not only as obnoxious to its penalties, but as bound to all the duties of it. That this is our being "under the law," the apostle informs us, <480421>Galatians 4:21, "Tell me, ye that desire to be under the law." It was not the penalty of the law they desired to be under, but to be under it in respect of obedience. Take away, then, the end, and you destroy the means. If Christ were not incarnate nor made under the law for himself, he did not yield obedience
200
for himself; it was all for us, for our good. Let us now look forward, and see what influence this has into our acceptation.
Thirdly, Then, I say, this perfect, complete obedience of Christ to the law is reckoned unto us. As there is a truth in that, "The day thou eatest thou shalt die," -- death is the reward of sin, and so we cannot be freed from death but by the death of Christ, <580214>Hebrews 2:14,15; so also is that no less true, "Do this, and live," -- that life is not to he obtained unless all be done that the law requires. That is still true, "If thou wilt enter into life, keep the commandments," <401917>Matthew 19:17. They must, then, be kept by us, or our surety. Neither is it of any value which by some is objected, that if Christ yielded perfect obedience to the law for us, then are we no more bound to yield obedience; for by his undergoing death, the penalty of the law, we are freed from it. I answer, How did Christ undergo death? Merely as it was penal. How, then, are we delivered from death? Merely as it is penal. Yet we must die still; yea, as the last conflict with the effects of sin, as a passage to our Father, we must die. Well, then, Christ yielded perfect obedience to the law; but how did he do it? Purely as it stood in that conditional [arrangement], "Do this, and live." He did it in the strength of the grace he had received; he did it as a means of life, to procure life by it, as the tenor of a covenant. Are we, then, freed from this obedience? Yes; but how far? From doing it in our own strength; from doing it for this end, that we may obtain life everlasting. It is vain that some say confidently, that we must yet work for life; it is all one as to say we are yet under the old covenant, "Hoc fac, et vives:" we are not freed from obedience, as a way of walking with God, but we are, as a way of working to come to him: of which at large afterward.
<450518>Romans 5:18,19, "By the righteousness of one the free gift came upon all men unto justification of life: by the obedience of one shall many be made righteous,"
saith the Holy Ghost. By his obedience to the law are we made righteous; it is reckoned to us for righteousness. That the passive obedience of Christ is here only intended is false: --
First, It is opposed to the disobedience of Adam, which was active. The dikai>wma is opposed paraptw>mati, -- the righteousness to the fault. The fault was an active transgression of the law, and the obedience
201
opposed to it must be an active accomplishment of it. Besides, obedience placed singly, in its own nature, denotes an action or actions conformable to the law; and therein came Christ, not to destroy but to fulfill the law, <400517>Matthew 5:17, -- that was the design of his coming, and so for us; he came to fulfill the law for us, <230906>Isaiah 9:6, and [was] born to us, <420211>Luke 2:11. This also was in that will of the Father which, out of his infinite love, he came to accomplish. Secondly, It cannot clearly be evinced that there is any such thing, in propriety of speech, as passive obedience; obeying is doing, to which passion or suffering cannot belong: I know it is commonly called so, when men obey until they suffer; but properly it is not so.
So also, <500309>Philippians 3:9, "And be found in him, not having my own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith." The righteousness we receive is opposed to our own obedience to the law; opposed to it, not as something in another kind, but as something in the same kind excluding that from such an end which the other obtains. Now this is the obedience of Christ to the law, -- himself thereby being "made to us righteousness," 1<460130> Corinthians 1:30.
<450510>Romans 5:10, the issue of the death of Christ is placed upon reconciliation; that is, a slaying of the enmity and restoring us into that condition of peace and friendship wherein Adam was before his fall. But is there no more to be done? Notwithstanding that there was no wrath due to Adam, yet he was to obey, if he would enjoy eternal life. Something there is, moreover, to be done in respect of us, if, after the slaying of the enmity and reconciliation made, we shall enjoy life: "Being reconciled by his death," we are saved by that perfect obedience which in his life he yielded to the law of God. There is distinct mention made of reconciliation, through a non-imputation of sin, as <193201>Psalm 32:1, <420177>Luke 1:77, <450325>Romans 3:25, 2<470519> Corinthians 5:19; and justification through an imputation of righteousness, <242306>Jeremiah 23:6, <450405>Romans 4:5, 1<460130> Corinthians 1:30; -- although these things are so far from being separated, that they are reciprocally affirmed of one another: which, as it does not evince an identity, so it does an eminent conjunction. And this last we have by the life of Christ.
202
This is fully expressed in that typical representation of our justification before the Lord, <380303>Zechariah 3:3-5. Two things are there expressed to belong to our free acceptation before God: --
1. The taking away of the guilt of our sin, our filthy robes; this is done by the death of Christ. Remission of sin is the proper fruit thereof; but there is more also required, even a collation of righteousness, and thereby a right to life eternal. This is here called "Change of raiment;" so the Holy Ghost expresses it again, <236110>Isaiah 61:10, where he calls it plainly "The garments of salvation," and "The robe of righteousness." Now this is only made ours by the obedience of Christ, as the other by his death.
Objection. "But if this be so, then are we as righteous as Christ himself, being righteous with his righteousness."
Answer. But first, here is a great difference, -- if it were no more than that this righteousness was inherent in Christ, and properly his own, it is only reckoned or imputed to us, or freely bestowed on us, and we are made righteous with that which is not ours. But, secondly, the truth is, that Christ was not righteous with that righteousness for himself, but for us; so that here can be no comparison: only this we may say, we are righteous with his righteousness which he wrought for us, and that completely.
And this, now, is the rise of the purchased grace whereof we speak, the obedience of Christ; and this is the influence of it into our acceptation with God. Whereas the guilt of sin, and our obnoxiousness to punishment on that account, is removed and taken away (as shall farther be declared) by the death of Christ; and whereas, besides the taking away of sin, we have need of a complete righteousness, upon the account whereof we may be accepted with God; this obedience of Christ, through the free grace of God, is imputed unto us for that end and purpose.
This is all I shall for the present insist on to this purpose. That the passive righteousness of Christ only is imputed to us in the non-imputation of sin, and that on the condition of our faith and new obedience, so exalting them into the room of the righteousness of Christ, is a thing which, in communion with the Lord Jesus, I have as yet no acquaintance withal. What may be said in the way of argument on the one side or other must be elsewhere considered.
203
(2.) The second spring of our communion with Christ in purchased grace, is his death and oblation. He lived for us, he died for us; he was ours in all he did, in all he suffered. I shall be the more brief in handling of this, because on another design I have elsewhere at large treated of all the concernments of it.
Now, the death of Christ, as it is a spring of that purchased grace wherein we have communion with him, is in the Scripture proposed under a threefold consideration: --
[1.] Of a price.
[2.] Of a sacrifice.
[3.] Of a penalty.
In the first regard, its proper effect is redemption; in the second, reconciliation or atonement; in the third, satisfaction; which are the great ingredients of that purchased grace whereby, in the first place, we have communion with Christ.
[1.] It is a price. "We are bought with a price," 1<460620> Corinthians 6:20; being "not redeemed with silver and gold, and corruptible things, but with the precious blood of Christ," 1<600118> Peter 1:18, 19: which therein answers those things in other contracts. He came to "give his life a ransom for many," <402028>Matthew 20:28, -- a price of redemption, 1<540206> Timothy 2:6. The proper use and energy of this expression in the Scripture, I have elsewhere declared.
Now, the proper effect and issue of the death of Christ as a price or ransom is, as I said, redemption. Now, redemption is the deliverance of any one from bondage or captivity, and the miseries attending that condition, by the intervention or interposition of a price or ransom, paid by the redeemer to him by whose authority the captive was detained: --
1st. In general, it is a deliverance. Hence Christ is called "The Deliverer," <451126>Romans 11:26; giving himself to "deliver us," <480104>Galatians 1:4. He is "Jesus, who delivers us from the wrath to come," 1<520110> Thessalonians 1:10.
2ndly. It is the delivery of one from bondage or captivity. We are, without him, all prisoners and captives, "bound in prison," <236101>Isaiah 61:1; "sitting
204
in darkness, in the prison house," <234207>Isaiah 42:7, 49:9; "prisoners in the pit wherein there is no water," <380911>Zechariah 9:11; "the captives of the mighty, and the prey of the terrible," <234925>Isaiah 49:25; under a "captivity that must be led captive," <196818>Psalm 68:18: this puts us in "bondage," <580215>Hebrews 2:15.
3rdly. The person committing thus to prison and into bondage, is God himself. To him we owe "our debts," <400612>Matthew 6:12, 18:23-27; against him are our offenses, <195104>Psalm 51:4; he is the judge and lawgiver, <590412>James 4:12. To sin is to rebel against him. He shuts up men under disobedience, <451132>Romans 11:32; and he shall cast both body and soul of the impenitent into hell-fire, <401028>Matthew 10:28. To his wrath are men obnoxious, <430336>John 3:36; and lie under it by the sentence of the law, which is their prison.
4thly. The miseries that attend this condition are innumerable. Bondage to Satan, sin, and the world, comprises the sum of them; from all which we are delivered by the death of Christ, as a price or ransom. "God has delivered us from the power of darkness, and has translated us into the kingdom of his dear Son; in whom we have redemption through his blood," <510113>Colossians 1:13,14. And he "redeems us from all iniquity," <560214>Titus 2:14; "from our vain conversation," 1<600118> Peter 1:18,19; even from the guilt and power of our sin; purchasing us to himself "a peculiar people, zealous of good works," <560214>Titus 2:14: so dying for the "redemption of transgressions," <580915>Hebrews 9:15; redeeming us also from the world, <480405>Galatians 4:5.
5thly. And all this is by the payment of the price mentioned into the hand of God, by whose supreme authority we are detained captives, under the sentence of the law. The debt is due to the great householder, <401823>Matthew 18:23,24; and the penalty, his curse and wrath: from which by it we are delivered, <660105>Revelation 1:5.
This the Holy Ghost frequently insists on. <450324>Romans 3:24,25, "Being justified freely by his grace, through the redemption that is in Christ Jesus; whom God has set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins:" so also, 1<460620> Corinthians 6:20; 1<600118> Peter 1:18; <402028>Matthew 20:28; 1<540206> Timothy 2:6; <490107>Ephesians 1:7; <510113>Colossians 1:13; <480313>Galatians 3:13. And this is the first
205
consideration of the death of Christ, as it has an influence into the procurement of that grace wherein we hold communion with him.
[2.] It was a sacrifice also. He had a body prepared him, <581005>Hebrews 10:5; wherein he was to accomplish what by the typical oblations and burnt-offerings of the law was prefigured. And that body he offered, <581010>Hebrews 10:10; -- that is, his whole human nature; for "his soul" also was made "an offering for sin," <235310>Isaiah 53:10: on which account he is said to offer himself, <490502>Ephesians 5:2; <580103>Hebrews 1:3, 9:26. He gave himself a sacrifice to God of a sweet-smelling savor; and this he did willingly, as became him who was to be a sacrifice, -- the law of this obedience being written in his heart, <194008>Psalm 40:8; that is, he had a readiness, willingness, desire for its performance.
Now, the end of sacrifices, such as his was, bloody and for sin, <450510>Romans 5:10; <580217>Hebrews 2:17, was atonement and reconciliation. This is everywhere ascribed to them, that they were to make atonement; that is, in a way suitable to their nature. And this is the tendency of the death of Christ, as a sacrifice, atonement, and reconciliation with God. Sin had broken friendship between God and us, <236310>Isaiah 63:10; whence his wrath was on us, <430336>John 3:36; and we are by nature obnoxious to it, <490203>Ephesians 2:3. This is taken away by the death of Christ, as it was a sacrifice, <270924>Daniel 9:24. "When we were enemies, we were reconciled to God by the death of his Son," <450510>Romans 5:10. And thereby do we "receive the atonement," verse 11; for "God was in Christ reconciling the world to himself, not imputing to them their sins and their iniquities," 2<470519> Corinthians 5:19-21: so also, <490212>Ephesians 2:12-16, and in sundry other places. And this is the second consideration of the death of Christ; which I do but name, having at large insisted on these things elsewhere.
[3.] It was also a punishment, -- a punishment in our stead.
"He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him," <235305>Isaiah 53:5.
God made all our iniquities (that is, the punishment of them) "to meet upon him," verse 6. "He bare the sins of many," verse 12; "his own self bare our sins in his own body on the tree," 1<600224> Peter 2:24; and therein he
206
"who knew no sin, was made sin for us," 2<470521> Corinthians 5:21. What it is in the Scripture to bear sin, see <051915>Deuteronomy 19:15, 20:17; Numb. 14:33; <261820>Ezekiel 18:20. The nature, kind, matter, and manner of this punishment I have, as I said before, elsewhere discussed.
Now, bearing of punishment tends directly to the giving satisfaction to him who was offended, and on that account inflicted the punishment. Justice can desire no more than a proportional punishment, due to the offense. And this, on his own voluntary taking of our persons, undertaking to be our mediator, was inflicted on our dear Lord Jesus. His substituting himself in our room being allowed of by the righteous Judge, satisfaction to him does thence properly ensue.
And this is the threefold consideration of the death of Christ, as it is a principal spring and fountain of that grace wherein we have communion with him; for, as will appear in our process, the single and most eminent part of purchased grace, is nothing but the natural exurgency of the threefold effect of the death of Christ, intimated to flow from it on the account of the threefold consideration insisted on. This, then, is the second rise of purchased grace, which we are to eye, if we will hold communion with Christ in it, -- his death and blood-shedding, under this threefold notion of a price, an offering, and punishment. But, --
(3.) This is not all: the Lord Christ goes farther yet; he does not leave us so, but follows on the work to the utmost. "He died for our sins, and rose again for our justification." He rose again to carry on the complete work of purchased grace, -- that is, by his intercession; which is the third rise of it. In respect of this, he is said to be "able to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them," <580725>Hebrews 7:25.
Now, the intercession of Christ, in respect of its influence into purchased grace, is considered two ways: --
[1.] As a continuance and carrying on of his oblation, for the making out of all the fruits and effects thereof unto us. This is called his "appearing in the presence of God for us," <580924>Hebrews 9:24; that is, as the high priest, having offered the great offering for expiation of sin, carried in the blood thereof into the most holy place, where was the representation of the
207
presence of God, so to perfect the atonement he made for himself and the people; so the Lord Christ, having offered himself as a sweet-smelling sacrifice to God, being sprinkled with his own blood, appears in the presence of God, as it were to mind him of the engagement made to him, for the redemption of sinners by his blood, and the making out the good things to them which were procured thereby. And so this appearance of his has an influence into purchased grace, inasmuch as thereby he puts in his claim for it in our behalf.
[2.] He procureth the holy Spirit for us, effectually to collate and bestow all this purchased grace upon us. That he would do this, and does it, for us, we have his engagement, <431416>John 14:16. This is purchased grace, in respect of its fountain and spring; -- of which I shall not speak farther at present, seeing I must handle it at large in the matter of the communion we have with the Holy Ghost.
208
CHAPTER 7
The nature of purchased grace; referred to three heads: -- 1. Of our acceptation with God; two parts of it. 2. Of the grace of sanctification; the several parts of it.
The fountain of that purchased grace wherein the saints have communion with Christ being discovered, in the next place the nature of this grace itself may be considered. As was said, it may be referred unto three heads: --
1. Grace of acceptation with God.
2. Grace of sanctification from God.
3. Grace of privileges with and before God.
1. Of acceptation with God. Out of Christ, we are in a state of alienation from God, accepted neither in our persons nor our services. Sin makes a separation between God and us: -- that state, with all its consequences and attendancies, [it] is not my business to unfold. The first issue of purchased grace is to restore us into a state of acceptation. And this is done two ways: --
(1.) By a removal of that for which we are refused, -- the cause of the enmity.
(2.) By a bestowing of that for which we are accepted.
Not only all causes of quarrel were to be taken away, that so we should not be under displeasure, but also that was to be given unto us that makes us the objects of God's delight and pleasure, on the account of the want whereof we are distanced from God: --
(1.) It gives a removal of that for which we are refused. This is sin in the guilt, and all the attendancies thereof. The first issue of purchased grace tends to the taking away of sin in its guilt, that it shall not bind over the soul to the wages of it, which is death.
How this is accomplished and brought about by Christ, was evidenced in the close of the foregoing chapter. It is the fruit and effect of his death for
209
us. Guilt of sin was the only cause of our separation and distance from God, as has been said. This made us obnoxious to wrath, punishment, and the whole displeasure of God; on the account hereof were we imprisoned under the curse of the law, and given up to the power of Satan. This is the state of our unacceptation. By his death, Christ -- bearing the curse, undergoing the punishment that was due to us, paying the ransom that was due for us -- delivers us from this condition. And thus far the death of Christ is the sole cause of our acceptation with God, -- that all cause of quarrel and rejection of us is thereby taken away. And to that end are his sufferings reckoned to us; for, being "made sin for us," 2<470521> Corinthians 5:21, he is made "righteousness unto us," 1<460130> Corinthians 1:30.
But yet farther; this will not complete our acceptation with God. The old quarrel may be laid aside, and yet no new friendship begun; we may be not sinners, and yet not be so far righteous as to have a right to the kingdom of heaven. Adam had no right to life because he was innocent; he must, moreover, "do this," and then he shall "live." He must not only have a negative righteousness, -- he was not guilty of any thing; but also a positive righteousness, -- he must do all things.
(2.) This, then, is required, in the second place, to our complete acceptation, that we have not only the not imputation of sin, but also a reckoning of righteousness. Now, this we have in the obedience of the life of Christ. This also was discovered in the last chapter. The obedience of the life of Christ was for us, is imputed to us, and is our righteousness before God; -- by his obedience are we "made righteous," <450519>Romans 5:19. On what score the obedience of faith takes place, shall be afterward declared.
These two things, then, complete our grace of acceptation. Sin being removed, and righteousness bestowed, we have peace with God, -- are continually accepted before him. There is not any thing to charge us withal: that which was, is taken out of the way by Christ, and nailed to his cross, -- made fast there; yea, publicly and legally canceled, that it can never be admitted again as an evidence. What court among men would admit of an evidence that has been publicly canceled, and nailed up for all to see it? So has Christ dealt with that which was against us; and not only so, but also he puts that upon us for which we are received into favor. He
210
makes us comely through his beauty; gives us white raiment to stand before the Lord. This is the first part of purchased grace wherein the saints have communion with Jesus Christ. In remission of sin and imputation of righteousness does it consist; from the death of Christ, as a price, sacrifice, and a punishment, -- from the life of Christ spent in obedience to the law, does it arise. The great product it is of the Father's righteousness, wisdom, love, and grace; -- the great and astonishable fruit of the love and condescension of the Son; -- the great discovery of the Holy Ghost in the revelation of the mystery of the gospel.
2. The second is grace of sanctification. He makes us not only accepted, but also acceptable. He does not only purchase love for his saints, but also makes them lovely. He came not by blood only, but by water and blood. He does not only justify his saints from the guilt of sin, but also sanctify and wash them from the filth of sin. The first is from his life and death as a sacrifice of propitiation; this from his death as a purchase, and his life as an example. So the apostle, <580914>Hebrews 9:14; as also <490526>Ephesians 5:26,27. Two things are eminent in this issue of purchased grace: --
(1.) The removal of defilement;
(2.) The bestowing of cleanness in actual grace.
(1.) For the first, it is also threefold: --
[1.] The habitual cleansing of our nature. We are naturally unclean, defiled, -- habitually so; for "Who can bring a clean thing out of an unclean?" Job<181404> 14:4; "That which is born of the flesh is flesh," <430306>John 3:6. It is in the pollution of our blood that we are born, Ezekiel 16, -- wholly defiled and polluted. The grace of sanctification, purchased by the blood of Christ, removes this defilement of our nature. 1<460611> Corinthians 6:11, "Such were some of you; but ye are washed, ye are sanctified." So also <560303>Titus 3:3-5, "He has saved us by the washing of regeneration, and the renewing of the Holy Ghost." How far this original, habitual pollution is removed, need not be disputed; it is certain the soul is made fair and beautiful in the sight of God. Though the sin that does defile remains, yet its habitual defilement is taken away. But the handling of this lies not in my aim.
211
[2.] Taking away the pollutions of all our actual transgressions. There is a defilement attending every actual sin. Our own clothes make us to be abhorred, Job<180931> 9:31. A spot, a stain, rust, wrinkle, filth, blood, attends every sin. Now, 1<620107> John 1:7, "The blood of Jesus Christ cleanseth us from all sin." Besides the defilement of our natures which he purgeth, <560305>Titus 3:5, he takes away the defilement of our persons by actual follies. "By one offering he perfected for ever them that are sanctified;" by himself he "purged our sins," before he sat down at the right hand of the Majesty on high, <580103>Hebrews 1:3.
[3.] In our best duties we have defilement, <236406>Isaiah 64:6. Self, unbelief, form, drop themselves into all that we do. We may be ashamed of our choicest performances. God has promised that the saints' good works shall follow them. Truly, were they to be measured by the rule as they come from us, and weighed in the balance of the sanctuary, it might be well for us that they might be buried for ever: But the Lord Christ first, as our high priest, bears the iniquity, the guilt, and provocation, which in severe justice does attend them, <022838>Exodus 28:38; and not only so, but he washes away all their filth and defilements. He is as a refiner's fire, to purge both the sons of Levi and their offerings; adding, moreover, sweet incense to them, that they may be accepted. Whatever is of the Spirit, of himself, of grace, -- that remains; whatever is of self, flesh, unbelief (that is, hay and stubble), -- that he consumes, wastes, takes away. So that the saints' good works shall meet them one day with a changed countenance, that they shall scarce know them: that which seemed to them to be black, deformed, defiled, shall appear beautiful and glorious; they shall not be afraid of them, but rejoice to see and follow them.
And this cleansing of our natures, persons, and duties, has its whole foundation in the death of Christ. Hence our washing and purifying, our cleansing and purging, is ascribed to his blood and the sprinkling thereof meritoriously, this work is done, by the shedding of the blood of Christ; efficiently, by its sprinkling. The sprinkling of the blood of Christ proceedeth from the communication of the Holy Ghost; which he promiseth to us, as purchased by him for us He is the pure water, wherewith we are sprinkled from all our sins, that spirit of judgement and burning that takes away the filth and blood of the daughters of Zion. And
212
this is the first thing in the grace of sanctification; of which more afterward.
(2.) By bestowing cleanness as to actual grace. The blood of Christ in this purchased grace does not only take away defilement, but also it gives purity; and that also in a threefold gradation: --
[1.] It gives the Spirit of holiness to dwell in us. "He is made unto us sanctification," 1<460130> Corinthians 1:30, by procuring for us the Spirit of sanctification. Our renewing is of the Holy Ghost, who is shed on us through Christ alone, <560306>Titus 3:6. This the apostle mainly insists on, Romans 8, -- to wit, that the prime and principal gift of sanctification that we receive from Christ, is the indwelling of the Spirit, and our following after the guidance hereof. But what concerns the Spirit in any kind, must be referred to that which I have to offer concerning our communion with him.
[2.] He gives us habitual grace; -- a principle of grace, opposed to the principle of lust that is in us by nature. This is the grace that dwells in us, makes its abode with us; which, according to the distinct faculties of our souls wherein it is, or the distinct objects about which it is exercised, receiveth various appellation, being indeed all but one new principle of life. In the understanding, it is light; in the will, obedience; in the affections, love; in all, faith. So, also, it is differences in respect of its operations. When it carries out the soul to rest on Christ, it is faith; when to delight in him, it is love; but still one and the same habit of grace. And this is the second thing.
[3.] Actual influence for the performance of every spiritual duty whatever. After the saints have both the former, yet Christ tells them that without him "they can do nothing," <431505>John 15:5. They are still in dependence upon him for new influences of grace, or supplies of the Spirit. They cannot live and spend upon the old stock; for every new act they must have new grace. He must "work in us to will and to do of his good pleasure," <503813>Philippians 2:13. And in these three, thus briefly named, consists that purchased grace in the point of sanctification, as to the collating of purity and cleanness, wherein we have communion with Christ.
213
3. This purchased grace consists in privileges to stand before God, and these are of two sorts,-primary and consequential. Primary, is adoption, -- the Spirit of adoption; consequential, are all the favors of the gospel, which the saints alone have right unto. But of this I shall speak when I come to the last branch, -- of communion with the Holy Ghost.
These are the things wherein we have communion with Christ as to purchased grace in this life. Drive them up to perfection, and you have that which we call everlasting glory. Perfect acceptance, perfect holiness, perfect adoption, or inheritance of sons, -- that is glory.
Our process now, in the next place, is to what I mainly intend, even the manner how we hold communion with Christ in these things; and that in the order laid down; as, --
I. How we hold communion with him in the obedience of his life and
merit of his death, as to acceptance with God the Father.
II. How we hold communion with Christ in his blood, as to the Spirit
of sanctification, the habits and acts of grace.
III. How we hold communion with him as to the privileges we enjoy.
Of which in the ensuing chapters.
214
CHAPTER 8
How the saints hold communion with Christ as to their acceptation with God -- What is required on the part of Christ hereunto; in his intention; in the declaration thereof -- The sum of our acceptation with God, wherein it consists -- What is required on the part of believers to this communion, and how they hold it, with Christ -- Some objections proposed to consideration, why the elect are not accepted immediately on the undertaking and the death of Christ -- In what sense they are so -- Christ a common or public person -- How he came to be so -- The way of our acceptation with God on that account -- The second objection -- The necessity of our obedience stated, <490208>Ephesians 2:8-10 -- The grounds, causes, and ends of it manifested -- Its proper place in the new covenant -- How the saints, in particular, hold communion with Christ in this purchased grace -- They approve of this righteousness; the grounds thereof -- Reject their own; the grounds thereof -- The commutation of sin and righteousness between Christ and believers; some objections answered.
I. Communion with Christ in purchased grace, as unto acceptation with
God, from the obedience of his life and efficacy of his death, is the first thing we inquire into. The discovery of what on the part of Christ and what on our part is required thereunto (for our mutual acting, even his and ours, are necessary, that we may have fellowship and communion together herein), is that which herein I intend.
First, On the part of Christ there is no more required but these two things: --
(1.) That what he did, he did not for himself, but for us.
(2.) What he suffered, he suffered not for himself, but for us. That is, that his intention from eternity, and when he was in the world, was, that all that he did and suffered was and should be for us and our advantage, as to our acceptance with God; that he still continueth making use of what he so did and suffered for that end and purpose, and that only. Now, this is most evident: --
(1.) What he did, he did for us, and not for himself:
215
"He was made under the law, that we might receive the adoption of sons," <480404>Galatians 4:4,5.
He was made under the law; that is, in that condition that he was obnoxious to the will and commands of it. And why was this? to what end? for himself? No; but to redeem us is the aim of all that he did, -- of all his obedience: and that he did. This very intention in what he did he acquaints us with, <431719>John 17:19, "For their sakes I sanctify myself, that they may be sanctified through the truth." "I sanctify myself, -- dedicate and set myself apart to all that work I have to do. I came not to do my own will; I came to save that which was lost; to minister, not to be ministered unto; and to give my life a ransom;" -- it was the testimony he bare to all he did in the world. This intendment of his is especially to be eyed. From eternity he had thoughts of what he would do for us; and delighted himself therein. And when he was in the world, in all he went about, he had still this thought, "This is for them, and this is for them, -- my beloved." When he went to be baptized, says John, "I have need to be baptized of thee, and comest thou to me?" <400314>Matthew 3:14,15; as if he had said, "Thou hast no need at all of it." But says Christ, "Suffer it to be so, now; for thus it becometh us to fulfill all righteousness;" -- "I do it for them who have none at all, and stand obliged unto all."
(2.) In what he suffered. This is more clear, <270926>Daniel 9:26, "Messiah shall be cut off, but not for himself". And the apostle lays down this as a main difference between him and the high priests of the Jews, that when they made their solemn offerings, they offered first for themselves, and then for the people; but Jesus Christ offered only for others. He had no sin, and could make no sacrifice for his own sin, which he had not, but only for others. He "tasted death every man," <580209>Hebrews 2:9, -- "gave his life a ransom for many," <402028>Matthew 20:28. The "iniquity of us all was made to meet on him," <235306>Isaiah 53:6; -- "He bare our sins in his own body on the tree," 1<600224> Peter 2:24; -- "loved the church, and gave himself for it," <490525>Ephesians 5:25; <480220>Galatians 2:20; <450425>Romans 4:25; <660105>Revelation 1:5,6; <560214>Titus 2:14; 1<540206> Timothy 2:6; <235312>Isaiah 53:12; <431719>John 17:19. But this is exceeding clear and confessed, that Christ in his suffering and oblation, had his intention only upon the good of his elect, and their acceptation with God; suffering for us, "the just for the unjust, that he might bring us to God."
216
Secondly, To complete this communion on the part of Christ, it is required, --
(1.) That there be added to what he has done, the gospel tenders of that complete righteousness and acceptation with God which ariseth from his perfect obedience and sufferings. Now, they are twofold: --
[1.] Declaratory, in the conditional promises of the gospel. <411615>Mark 16:15; <401128>Matthew 11:28, "He that believeth shall be saved;" "Come unto me, and I will give you rest;" "As Moses lifted up the serpent," etc.; "Christ is the end of the law for righteousness to every one that believeth," <451004>Romans 10:4; and innumerable others. Now, declaratory tenders are very precious, there is much kindness in them, and if they be rejected, they will be the "savor of death unto death;" but the Lord Christ knows that the outward letter, though never so effectually held out, will not enable any of his for that reception of his righteousness which is necessary to interest them therein; wherefore, --
[2.] In this tender of acceptation with God, on the account of what he has done and suffered, a law is established, that whosoever receives it shall be so accepted. But Christ knows the condition and state of his in this world. This will not do; if he do not effectually invest them with it, all is lost. Therefore, --
(2.) He sends them his Holy Spirit, to quicken them, <430663>John 6:63, to cause them that are "dead to hear his voice," <430525>John 5:25; and to work in them whatever is required of them, to make them partakers of his righteousness and accepted with God.
Thus does Christ deal with his: -- he lives and dies with an intention to work out and complete righteousness for them; their enjoying of it, to a perfect acceptation before God, is all that in the one and other he aimed at. Then he tenders it unto them, declares the usefulness and preciousness of it to their souls, stirring them up to a desire and valuation of it; and lastly, effectually bestows it upon them, reckons it unto them as theirs, that they should by it, for it, with it, be perfectly accepted with his Father.
Thus, for our acceptation with God, two things are required: --
217
First, That satisfaction be made for our disobedience, -- for whatever we had done which might damage the justice and honor of God; and that God be atoned towards us: which could no otherwise be, but by undergoing the penalty of the law. This, I have showed abundantly, is done by the death of Christ. God "made him to be sin for us," 2<470521> Corinthians 5:21, -- a "curse," <480313>Galatians 3:13. On this account we have our absolution, -- our acquitment from the guilt of sin, the sentence of the law, the wrath of God, <450833>Romans 8:33,34. We are justified, acquitted, freed from condemnation, because it was Christ that died; "he bare our sins in his own body on the tree," 1<600224> Peter 2:24.
Second, That the righteousness of the law be fulfilled, and the obedience performed that is required at our hands. And this is done by the life of Christ, <450518>Romans 5:18,19. So that answerable hereunto, according to our state and the condition of our acceptation with God, there are two parts: --
Our absolution from the guilt of sin, that our disobedience be not charged upon us. This we have by the death of Christ; our sins being imputed to him, shall not be imputed to us, 2<470521> Corinthians 5:21; <450425>Romans 4:25; <235312>Isaiah 53:12.
Imputation of righteousness, that we may be accounted perfectly righteous before God; and this we have by the life of Christ. His righteousness in yielding obedience to the law is imputed to us. And thus is our acceptation with God completed. Being discharged from the guilt of our disobedience by the death of Christ, and having the righteousness of the life of Christ imputed to us, we have friendship and peace with God. And this is that which I call our grace of acceptation with God, wherein we have communion with Jesus Christ.
That which remains for me to do, is to show how believers hold distinct communion with Christ in this grace of acceptation, and how thereby they keep alive a sense of it, -- the comfort and life of it being to be renewed every day. Without this, life is a hell; no peace, no joy can we be made partakers of, but what has its rise from hence. Look what grounded persuasion we have of our acceptation with God, that he is at peace with us; whereunto is the revenue of our peace, comfort, joy, yea, and holiness itself, proportioned.
218
But yet, before I come in particular to handle our practical communion with the Lord Jesus in this thing, I must remove two considerable objections; -- the one of them lying against the first part of our acceptation with God, the other against the latter.
Objection 1. For our absolution by and upon the death of Christ, it may be said, that "if the elect have their absolution, reconciliation, and freedom by the death, blood, and cross of Christ, whence is it, then, that they were not all actually absolved at the death of Christ, or at least so soon as they are born, but that many of them live a long while under the wrath of God in this world, as being unbelievers, under the sentence and condemning power of the law? <430336>John 3:36. Why are they not immediately freed, upon the payment of the price and making reconciliation for them?"
Obj. 2. "If the obedience of the life of Christ be imputed unto us, and that is our righteousness before God, then what need we yield any obedience ourselves? Is not all our praying, laboring, watching, fasting, giving alms, -- are not all fruits of holiness, in purity of heart and usefulness of conversation, all in vain and to no purpose? And who, then, will or need take care to be holy, humble, righteous, meek, temperate, patient, good, peaceable, or to abound in good works in the world?"
1. I shall, God assisting, briefly remove these two objections, and then proceed to carry on the design in hand, about our communion with Christ: --
(1.) Jesus Christ, in his undertaking of the work of our reconciliation with God, -- for which cause he came into the world, -- and the accomplishment of it by his death, was constituted and considered as a common, public person, in the stead of them for whose reconciliation to God he suffered. Hence he is the "mediator between God and man," 1<540205> Timothy 2:5, -- that is, one who undertook to God for us, as the next words manifest, verse 6, "Who gave himself a ransom for all," -- and the "surety of the better covenant," <580722>Hebrews 7:22; undertaking for and on the behalf of them with whom that covenant was made. Hence he is said to be given "for a covenant of the people," <234206>Isaiah 42:6; and a "leader," 55:4. He was the second Adam, 1<461545> Corinthians 15:45,47, to all ends and
219
purposes of righteousness, to his spiritual seed, as the first Adam was of sin to his natural seed, <450515>Romans 5:15-19.
(2.) His being thus a common person, arose chiefly from these things: --
[1.] In general, from the covenant entered into by himself with his Father to this purpose. The terms of this covenant are at large insisted on, Isaiah 53, summed up, <194007>Psalm 40:7,8; <581008>Hebrews 10:8-10. Hence the Father became to be his God; which is a covenant expression, <198926>Psalm 89:26; <580105>Hebrews 1:5; <192201>Psalm 22:1, 40:8, 45:7; <660312>Revelation 3:12; <330504>Micah 5:4. So was he by his Father on this account designed to this work, <234201>Isaiah 42:1,6, 49:9; <390301>Malachi 3:1; <381307>Zechariah 13:7; <430316>John 3:16; 1<540115> Timothy 1:15. Thus the "counsel of peace" became to be "between them both," <380613>Zechariah 6:13; that is, the Father and Son. And the Son rejoices from eternity in the thought of this undertaking, <200822>Proverbs 8:22-30. The command given him to this purpose, the promises made to him thereon, the assistance afforded to him, I have elsewhere handled.
[2.] In the sovereign grant, appointment, and design of the Father, giving and delivering the elect to Jesus Christ in this covenant, to be redeemed and reconciled to himself. <431706>John 17:6, "Thine they were, and thou gavest them me." They were God's by eternal designation and election, and he gave them to Christ to be redeemed. Hence, before their calling or believing, he calls them his "sheep," <431015>John 10:15,16, laying down his life for them as such; and hence are we said to be "chosen in Christ," <490104>Ephesians 1:4, or designed to obtain all the fruits of the love of God by Christ, and committed into his hand for that end and purpose.
[3.] In his undertaking to suffer what was due to them, and to do what was to be done by them, that they might be delivered, reconciled, and accepted with God. And he undertakes to give in to the Father, without loss or miscarriage, what he had so received of the Father as above, <431702>John 17:2,12, 6:37,39; as Jacob did the cattle he received of Lab an, <013139>Genesis 31:39,40. Of both these I have treated somewhat at large elsewhere, in handling the covenant between the Father and the Son; so that I shall not need to take it up here again.
[4.] They being given unto him, he undertaking for them to do and suffer what was on their part required, he received, on their behalf and for them,
220
all the promises of all the mercies, grace, good things, and privileges, which they were to receive upon the account of his undertaking for them. On this account eternal life is said to be promised of God "before the world began," <560102>Titus 1:2; that is, to the Son of God for us, on his undertaking on our behalf. And grace, also, is said to be given unto us "before the world began," 2<550109> Timothy 1:9; that is, in Christ, our appointed head, mediator, and representative.
[5.] Christ being thus a common person, a mediator, surety, and representative, of his church, upon his undertaking, as to efficacy and merit, and upon his actual performance, as to solemn (declaration, was as such acquitted, absolved, justified, and freed, from all and every thing that, on the behalf of the elect, as due to them, was charged upon him, or could so be; I say, as to all the efficacy and merit of his undertakings, he was immediately absolved upon his faithfulness, in his first engagement: and thereby all the saints of the Old Testament were saved by his blood no less than we. As to solemn declaration, he was so absolved when, the "pains of death being loosed", he was "declared to be the Son of God with power, by the resurrection from the dead;" <450104>Romans 1:4, God saying to him, "Thou art my Son; this day have I begotten thee," <190207>Psalm 2:7. And this his absolution does Christ express his confidence of, <230105>Isaiah 1:5-9. And he was "justified," 1<540316> Timothy 3:16. That which I intend by this absolution of Christ as a public person is this: -- God having made him under the law, for them who were so, <480404>Galatians 4:4; in their stead, obnoxious to the punishment due to sin, made him sin, 2<470521> Corinthians 5:21; and so gave justice, and law, and all the consequent of the curse thereof, power against him, <235306>Isaiah 53:6; -- upon his undergoing of that which was required of him, verse 12, God looses the pains and power of death, accepts him, and is well pleased with him, as to the performance and discharge of his work, <431703>John 17:3-6; pronounceth him free from the obligation that was on him, Acts 13; and gave him a promise of all good things he aimed at, and which his soul desired. Hereon are all the promises of God made to Christ, and their accomplishment, -- all the encouragements given him to ask and make demand of the things originally engaged for to him, <190208>Psalm 2:8, (which he did accordingly, John 17), -- founded and built. And here lies the certain, stable foundation of our absolution, and acceptation with God. Christ in our stead, acting for us as
221
our surety, being acquitted, absolved, solemnly declared to have answered the whole debt that was incumbent on him to pay, and made satisfaction for all the injury we had done, a general pardon is sealed for us all, to be sued out particularly in the way to be appointed. For, --
[6.] Christ as a public person being thus absolved, it became righteous with God, a righteous thing, from the covenant, compact, and convention, that was between him and the mediator, that those in whose stead he was, should obtain, and have bestowed on them, all the fruits of his death, in reconciliation with God, <450508>Romans 5:8-11; that as Christ received the general acquittance for them all, so they should every one of them enjoy it respectively. This is everywhere manifested in those expressions which express a commutation designed by God in this matter; as 2<470521> Corinthians 5:21; <480313>Galatians 3:13; 1<600221> Peter 2:21,24; -- of which afterward.
[7.] Being thus acquitted in the covenant of the Mediator (whence they are said to be circumcised with him, to die with him, to be buried with him, to rise with him, to sit with him in heavenly places, -- namely, in the covenant of the Mediator), and it being righteous that they should be acquitted personally in the covenant of grace, it was determined by Father, Son, and Holy Ghost, that the way of their actual personal deliverance from the sentence and curse of the law should be in and by such a way and dispensation as might lead to the praise of the glorious grace of God, <490105>Ephesians 1:5-7. The appointment of God is, that we shall have the adoption of children. The means of it, is by Jesus Christ; the peculiar way of bringing it about, is by the redemption that is in his blood; the end, is the praise of his glorious grace. And thence it is, --
[8.] That until the full time of their actual deliverance, determined and appointed to them in their several generations, be accomplished, they are personally under the curse of the law; and, on that account, are legally obnoxious to the wrath of God, from which they shall certainly be delivered; -- I say, they are thus personally obnoxious to the law, and the curse thereof; but not at all with its primitive intention of execution upon them, but as it is a means appointed to help forward their acquaintance with Christ, and acceptance with God, on his account. When this is accomplished, that whole obligation ceases, being continued on them in a design of love; their last condition being such as that they cannot without
222
it be brought to a participation of Christ, to the praise of the glorious grace of God.
[9.] The end of the dispensation of grace being to glorify the whole Trinity, the order fixed on and appointed wherein this is to be done, is, by ascending to the Father's love through the work of the Spirit and blood of the Son. The emanation of divine love to us begins with the Father, is carried on by the Son, and then communicated by the Spirit; the Father designing, the Son purchasing, the Spirit effectually working: which is their order. Our participation is first by the work of the Spirit, to an actual interest in the blood of the Son; whence we have acceptation with the Father.
This, then, is the order whereby we are brought to acceptation with the Father, for the glory of God through Christ: --
1st. That the Spirit may be glorified, he is given unto us, to quicken us, convert us, work faith in us, <450811>Romans 8:11; <490119>Ephesians 1:19,20; according to all the promises of the covenant, <230404>Isaiah 4:4,5; <261119>Ezekiel 11:19, 36:26.
2ndly. This being wrought in us, for the glory of the Son, we are actually interested, according to the tenor of the covenant, at the same instant of time, in the blood of Christ, as to the benefits which he has procured for us thereby; yea, this very work of the Spirit itself is a fruit and part of the purchase of Christ. But we speak of our sense of this thing, whereunto the communication of the Spirit is antecedent. And, --
3rdly. To the glory of the Father, we are accepted with him, justified, freed from guilt, pardoned, and have "peace with God," <450501>Romans 5:1. Thus, "through Christ we have access by one Spirit unto the Father," <490217>Ephesians 2:17. And thus are both Father and Son and the Holy Spirit glorified in our justification and acceptation with God; the Father in his free love, the Son in his full purchase, and the holy Spirit in his effectual working.
[10.] All this, in all the parts of it, is no less fully procured for us, nor less freely bestowed on us, for Christ's sake, on his account, as part of his purchase and merits, than if all of us immediately upon his death, had been
223
translated into heaven; only this way of our deliverance and freedom is fixed on, that the whole Trinity may be glorified thereby. And this may suffice in answer to the first objection. Though our reconciliation with God be fully and completely procured by the death of Christ, and all the ways and means whereby it is accomplished; yet we are brought unto an actual enjoyment thereof, by the way and in the order mentioned, for the praise of the glorious grace of God.
2. The second objection is, "That if the righteousness and obedience of Christ to the law be imputed unto us, then what need we yield obedience ourselves?" To this, also, I shall return answer as briefly as I can in the ensuing observations: --
(1.) The placing of our gospel obedience on the right foot of account (that it may neither be exalted into a state, condition, use, or end, not given it of God; nor any reason, cause, motive, end, necessity of it, on the other hand, taken away, weakened, or impaired), is a matter of great importance. Some make our obedience, the works of faith, our works, the matter or cause of our justification; some, the condition of the imputation of the righteousness of Christ; some, the qualification of the person justified, on the one hand; some exclude all the necessity of them, and turn the grace of God into lasciviousness, on the other. To debate these differences is not my present business; only, I say, on this and other accounts, the right stating of our obedience is of great importance as to our walking with God.
(2.) We do by no means assign the same place, condition, state, and use to the obedience of Christ imputed to us, and our obedience performed to God. If we did, they were really inconsistent. And therefore those who affirm that our obedience is the condition or cause of our justification, do all of them deny the imputation of the obedience of Christ unto us. The righteousness of Christ is imputed to us, as that on the account whereof we are accepted and esteemed righteous before God, and are really so, though not inherently. We are as truly righteous with the obedience of Christ imputed to us as Adam was, or could have been, by a complete righteousness of his own performance. So <450518>Romans 5:18, by his obedience we are made righteous, -- made so truly, and so accepted; as by the disobedience of Adam we are truly made trespassers, and so accounted. And this is that which the apostle desires to be found in, in
224
opposition to his own righteousness, <500309>Philippians 3:9. But our own obedience is not the righteousness whereupon we are accepted and justified before God; although it be acceptable to God that we should abound therein. And this distinction the apostle does evidently deliver and confirm, so as nothing can be more clearly revealed: <490208>Ephesians 2:8-10, "For by grace are ye saved through faith: and that not of yourselves: it is the gift of God: not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God has prepared that we should walk in them." We are saved, or justified (for that it is whereof the apostle treats), "by grace through faith," which receives Jesus Christ and his obedience; "not of works, lest any man should boast." "But what works are they that the apostle intends?" The works of believers, as in the very beginning of the next words is manifest: "`For we are,' we believers, with our obedience and our works, of whom I speak." "Yea; but what need, then, of works?" Need still there is: "We are his workmanship," etc.
Two things the apostle intimates in these words: --
[1.] A reason why we cannot be saved by works, -- namely, because we do them not in or by our own strength; which is necessary we should do, if we will be saved by them, or justified by them. "But this is not so," saith the apostle; "for we are the workmanship of God," etc.; -- all our works are wrought in us, by full and effectual undeserved grace.
[2.] An assertion of the necessity of good works, notwithstanding that we are not saved by them; and that is, that God has ordained that we shall walk in them: which is a sufficient ground of our obedience, whatever be the use of it.
If you will say then, "What are the true and proper gospel grounds, reasons, uses, and motives of our obedience; whence the necessity thereof may be demonstrated, and our souls be stirred up to abound and be fruitful therein?" I say, they are so many, and lie so deep in the mystery of the gospel and dispensation of grace, spread themselves so throughout the whole revelation of the will of God unto us, that to handle them fully and distinctly, and to give them their due weight, is a thing that I cannot engage in, lest I should be turned aside from what I principally intend. I shall only give you some brief heads of what might at large be insisted on: --
225
1st. Our universal obedience and good works are indispensably necessary, from the sovereign appointment and will of God; Father, Son, and Holy Ghost.
In general "This is the will of God, even your sanctification," or holiness, 1<520403> Thessalonians 4:3. This is that which God wills, which he requires of us, -- that we be holy, that we be obedient, that we do his will as the angels do in heaven. The equity, necessity, profit, and advantage of this ground of our obedience might at large be insisted on; and, were there no more, this might suffice alone, -- if it be the will of God, it is our duty: --
(1st.) The Father has ordained or appointed it. It is the will of the Father, <490210>Ephesians 2:10. The Father is spoken of personally, Christ being mentioned as mediator.
(2ndly.) The Son has ordained and appointed it as mediator. <431516>John 15:16, "`I have ordained you, that ye should bring forth fruit' of obedience, and that it should remain." And, --
(3rdly.) The holy Ghost appoints and ordains believers to works of obedience and holiness, and to work holiness in others. So, in particular, <441302>Acts 13:2, he appoints and designs men to the great work of obedience in preaching the gospel. And in sinning, men sin against him.
2ndly. Our holiness, our obedience, work of righteousness, is one eminent and especial end of the peculiar dispensation of Father, Son, and Spirit, in the business of exalting the glory of God in our salvation, -- of the electing love of the Father, the purchasing love of the Son, and the operative love of the Spirit: --
(1st.) It is a peculiar end of the electing love of the Father, <490104>Ephesians 1:4, "He has chosen us, that we should be holy and without blame." So <230403>Isaiah 4:3,4. His aim and design in choosing of us was, that we should be holy and unblamable before him in love. This he is to accomplish, and will bring about in them that are his. "He chooses us to salvation, through sanctification of the Spirit, and belief of the truth," 2<530213> Thessalonians 2:13. This the Father designed as the first and immediate end of electing love; and proposes the consideration of that love as a motive to holiness, 1<620408> John 4:8-10.
226
(2ndly.) It is so also of the exceeding love of the Son; whereof the testimonies are innumerable. I shall give but one or two: -- <560214>Titus 2:14,
"Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works."
This was his aim, his design, in giving himself for us; as <490525>Ephesians 5:25-27, "Christ loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word; that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy, and without blemish" 2<470515> Corinthians 5:15; <450611>Romans 6:11.
(3rdly.) It is the very work of the love of the Holy Ghost. His whole work upon us, in us, for us, consists in preparing of us for obedience; enabling of us thereunto, and bringing forth the fruits of it in us. And this he does in opposition to a righteousness of our own, either before it or to be made up by it, <560305>Titus 3:5. I need not insist on this. The fruits of the Spirit in us are known, <480522>Galatians 5:22,23.
And thus have we a twofold bottom of the necessity of our obedience and personal holiness: -- God has appointed it, he requires it; and it is an eminent immediate end of the distinct dispensation of Father, Son, and Holy Ghost, in the work of our salvation. If God's sovereignty over us is to be owned, if his love towards us be to be regarded, if the whole work of the ever-blessed Trinity, for us, in us, be of any moment, our obedience is necessary.
3rdly. It is necessary in respect of the end thereof; and that whether you consider God, ourselves, or the world: --
(1st.) The end of our obedience, in respect of God, is, his glory and honor, <390106>Malachi 1:6. This is God's honor, -- all that we give him. It is true, he will take his honor from the stoutest and proudest rebel in the world; but all we give him is in our obedience. The glorifying of God by our obedience is all that we are or can be. Particularly, --
[1st.] It is the glory of the Father. <400516>Matthew 5:16, "Let your light so shine before men, that they may see your good works, and glorify your
227
Father which is in heaven." By our walking in the light of faith does glory arise to the Father. The fruits of his love, of his grace, of his kindness, are seen upon us; and God is glorified in our behalf. And, --
[2ndly.] The Son is gloried thereby. It is the will of God that as all men honor the Father, so should they honor the Son, <430523>John 5:23. And how is this done? By believing in him, <431401>John 14:1; obeying of him. Hence, <431710>John 17:10, he says he is glorified in believers; and prays for an increase of grace and union for them, that he may yet be more glorified, and all might know that, as mediator, he was sent of God.
[3rdly.] The Spirit is gloried also by it. He is grieved by our disobedience, <490430>Ephesians 4:30; and therefore his glory is in our bringing forth fruit. He dwells in us, as in his temple; which is not to be defiled. Holiness becometh his habitation for ever.
Now, if this that has been said be not sufficient to evince a necessity of our obedience, we must suppose ourselves to speak with a sort of men who regard neither the sovereignty, nor love, nor glory of God, Father, Son, or Holy Ghost. Let men say what they please, though our obedience should be all lost, and never regarded (which is impossible, for God is not unjust, to forget our labor of love), yet here is a sufficient bottom, ground, and reason of yielding more obedience unto God than ever we shall do whilst we live in this world. I speak also only of gospel grounds of obedience, and not of those that are natural and legal, which are indispensable to all mankind.
(2ndly.) The end in respect of ourselves immediately is threefold: --
[1st.] Honor.
[2ndly.] Peace.
[3rdly.] Usefulness.
[1st.] Honor. It is by holiness that we are made like unto God, and his image is renewed again in us. This was our honor at our creation, this exalted us above all our fellow-creatures here below, -- we were made in the image of God. This we lost by sin, and became like the beasts that perish. To this honor, of conformity to God, of bearing his image, are we
228
exalted again by holiness alone. "Be ye holy," says God, "for I am holy," 1<600116> Peter 1:16; and, "Be ye perfect" (that is, in doing good), "even as your Father which is in heaven is perfect," <400548>Matthew 5:48, -- in a likeness and conformity to him. And herein is the image of God renewed; <490423>Ephesians 4:23,24, therein we "put on the new man, which after God is created in righteousness and holiness of truth." This was that which originally was attended with power and dominion; -- is still all that is beautiful or comely in the world. How it makes men honorable and precious in the sight of God, of angels, of men; how alone it is that which is not despised, which is of price before the Lord; what contempt and scorn he has of them in whom it is not, -- in what abomination he has them and all their ways, -- might easily be evinced.
[2ndly.] Peace. By it we have communion with God, wherein peace alone is to be enjoyed. "The wicked are like the troubled sea, that cannot rest;" and, "There is no peace" to them, "saith my God," <235720>Isaiah 57:20;21. There is no peace, rest, or quietness, in a distance, separation, or alienation from God. He is the rest of our souls. In the light of his countenance is life and peace. Now, "if we walk in the light, as he is in the light, we have fellowship one with another," 1<620107> John 1:7; "and truly our fellowship is with the Father, and with his Son Jesus Christ," verse 3. He that walks in the light of new obedience, he has communion with God, and in his presence is fullness of joy for ever; without it, there is nothing but darkness, and wandering, and confusion.
[3rdly.] Usefulness. A man without holiness is good for nothing. "Ephraim," says the prophet, "is an empty vine, that brings forth fruit to itself" And what is such a vine good for? Nothing. Saith another prophet, "A man cannot make so much as a pin of it, to hang a vessel on." A barren tree is good for nothing, but to be cut down for the fire. Notwithstanding the seeming usefulness of men who serve the providence of God in their generations, I could easily manifest that the world and the church might want them, and that, indeed, in themselves they are good for nothing. Only the holy man is commune bonum.
(3rdly.) The end of it in respect of others in the world is manifold: --
[1st.] It serves to the conviction and stopping the mouths of some of the enemies of God, both here and hereafter: --
1. Here. 1<600316> Peter 3:16,
229
"Having a good conscience; that, wherein they speak evil of you, as of evil-doers, they may be ashamed that falsely accuse your good conversation in Christ."
By our keeping of a good conscience men will be made ashamed of their false accusations; that whereas their malice and hatred of the ways of God has provoked them to speak all manner of evil of the profession of them, by the holiness and righteousness of the saints, they are convinced and made ashamed, as a thief is when he is taken, and be driven to acknowledge that God is amongst them, and that they are wicked themselves, <431723>John 17:23.
2. Hereafter. It is said that the saints shall judge the world. It is on this, as well as upon other considerations: their good works, their righteousness, their holiness, shall be brought forth, and manifested to all the world; and the righteousness of God's judgements against wicked men be thence evinced. "See," says Christ, "these are they that I own, whom you so despised and abhorred; and see their works following them: this and that they have done, when you wallowed in your abominations," <402542>Matthew 25:42,43.
[2ndly.] The conversion of others. 1<600212> Peter 2:12, "Having your conversation honest among the Gentiles; that, wherein they speak against you as evil-doers, they may, by your good works, which they shall behold, glorify God in the day of visitation," <400516>Matthew 5:16. Even revilers, persecutors, evil-speakers, have been overcome by the constant holy walking of professors; and when their day of visitation has come, have glorified God on that account, 1<600301> Peter 3:1,2.
[3rdly.] The benefit of all; partly in keeping off judgements from the residue of men, as ten good men would have preserved Sodom: partly by their real communication of good to them with whom they have to do in their generation. Holiness makes a man a good man, useful to all; and others eat of the fruits of the Spirit that he brings forth continually.
230
[4thly.] It is necessary in respect of the state and condition of justified persons; and that whether you consider their relative state of acceptation, or their state of sanctification: --
First. They are accepted and received into friendship with a holy God, -- a God of purer eyes than to behold iniquity, -- who hates every unclean thing. And is it not necessary that they should be holy who are admitted into his presence, walk in his sight, -- yea, lie in his bosom? Should they not with all diligence cleanse themselves from all pollution of flesh and spirit, and perfect holiness in the fear of the Lord?
Secondly. In respect of sanctification. We have in us a new creature, 2<470517> Corinthians 5:17. This new creature is fed, cherished, nourished, kept alive, by the fruits of holiness. To what end has God given us new hearts, and new natures? Is it that we should kill them? stifle the creature that is found in us in the womb? that we should give him to the old man to be devoured?
[5thly.] It is necessary in respect of the proper place of holiness in the new covenant; and that is twofold: --
First. Of the means unto the end. God has appointed that holiness shall be the means, the way to that eternal life, which, as in itself and originally [it] is his gift by Jesus Christ, so, with regard to his constitution of our obedience, as the means of attaining it, [it] is a reward, and God in bestowing of it a rewarder. Though it be neither the cause, matter, nor condition of our justification, yet it is the way appointed of God for us to walk in for the obtaining of salvation. And therefore, he that has hope of eternal life purifies himself, as he is pure: and none shall ever come to that end who walketh not in that way; for without holiness it is impossible to see God.
Secondly. It is a testimony and pledge of adoption, -- a sign and evidence of grace; that is, of acceptation with God. And, --
Thirdly. The whole expression of our thankfulness.
Now, there is not one of all these causes and reasons of the necessity, the indispensable necessity of our obedience, good works, and personal righteousness, but would require a more large discourse to unfold and
231
explain than I have allotted to the proposal of them all; and innumerable others there are of the same import, that I cannot name. He that upon these accounts does not think universal holiness and obedience to be of indispensable necessity, unless also it be exalted into the room of the obedience and righteousness of Christ, let him be filthy still.
These objections being removed, and having, at the entrance of this chapter, declared what is done on the part of Christ, as to our fellowship with him in this purchased grace, as to our acceptation with God, it remains that I now show what also is required and performed on our part for the completing thereof. This, then, consists in the ensuing particulars: --
1. The saints cordially approve of this righteousness, as that alone which is absolutely complete, and able to make them acceptable before God. And this supposeth six things: --
(1.) Their clear and full conviction of the necessity of a righteousness wherewith to appear before God. This is always in their thoughts; this in their whole lives they take for granted. Many men spend their days in obstinacy and hardness, adding drunkenness unto thirst, never once inquiring what their condition shall be when they enter into eternity; others trifle away their time and their souls, sowing the wind of empty hopes, and preparing to reap a whirlwind of wrath; but this lies at the bottom of all the saints' communion with Christ, -- a deep, fixed, resolved persuasion of an absolute and indispensable necessity of a righteousness wherewith to appear before God. The holiness of God's nature, the righteousness of his government, the severity of his law, the terror of his wrath, are always before them. They have been all convinced of sin, and have looked on themselves as ready to sink under the vengeance due to it. They have all cried, "Men and brethren, what shall we do to be saved?" "Wherewith shall we come before God?" and have all concluded, that it is in vain to flatter themselves with hopes of escaping as they are by nature. If God be holy and righteous, and of purer eyes than to behold iniquity, they must have a righteousness to stand before him; and they know what will be the cry one day of those who now bear up themselves, as if they were otherwise minded, <235301>Isaiah 53:1-5; <330606>Micah 6:6,7.
232
(2.) They weigh their own righteousness in the balance, and find it wanting; and this two ways: --
[1.] In general, and upon the whole of the matter, at their first setting themselves before God. When men are convinced of the necessity of a righteousness, they catch at every thing that presents itself to them for relief. Like men ready to sink in deep waters, [they] catch at that which is next, to save them from drowning; which sometimes proves a rotten stick, that sinks with them. So did the Jews, <450931>Romans 9:31,32; they caught hold of the law, and it would not relieve them; and how they perished with it the apostle declares, chap. <451001>10:1-4. The law put them upon setting up a righteousness of their own. This kept them doing, and in hope; but kept them from submitting to the righteousness of God. Here many perish, and never get one step nearer God all their days. This the saints renounce; they have no confidence in the flesh: they know that all they can do, all that the law can do, which is weak through the flesh, will not avail them. See what judgement Paul makes of all a man's own righteousness, <500308>Philippians 3:8-10. This they bear in their minds daily, this they fill their thoughts withal, that upon the account of what they have done, can do, ever shall do, they cannot be accepted with God, or justified thereby. This keeps their souls humble, full of a sense of their own vileness, all their days.
[2.] In particular. They daily weigh all their particular actions in the balance, and find them wanting, as to any such completeness as, upon their own account, to be accepted with God.
"Oh!" says a saint, "if I had nothing to commend me unto God but this prayer, this duty, this conquest of a temptation, wherein I myself see so many failings, so much imperfection, could I appear with any boldness before him? Shall I, then, piece up a garment of righteousness out of my best duties? Ah! it is all as a defiled cloth," <236406>Isaiah 64:6.
These thoughts accompany them in all their duties, in their best and most choice performances: --
"Lord, what am I in my best estate? How little suitableness unto thy holiness is in my best duties! O spare me, in reference to the best thing that ever I did in my life!" <161322>Nehemiah 13:22.
233
When a man who lives upon convictions has got some enlargements in duties, some conquest over a sin or temptation, he hugs himself, like Micah when he had got a Levite to be his priest: now surely it shall be well with him, now God will bless him: his heart is now at ease; he has peace in what he has done. But he who has communion with Christ, when he is highest in duties of sanctification and holiness, is clearest in the apprehension of his own unprofitableness, and rejects every thought that might arise in his heart of setting his peace in them, or upon them. He says to his soul, "Do these things seem something to thee? Alas! thou hast to do with an infinitely righteous God, who looks through and through all that vanity, which thou art but little acquainted withal; and should he deal with thee according to thy best works, thou must perish."
(3.) They approve of, value, and rejoice in, this righteousness, for their acceptation, which the Lord Jesus has wrought out and provided for them; this being discovered to them, they approve of it with all their hearts, and rest in it. <234524>Isaiah 45:24, "Surely, shall one say, in the LORD have I righteousness and strength." This is their voice and language, when once the righteousness of God in Christ is made known unto them: "Here is righteousness indeed; here have I rest for my soul. Like the merchant man in the gospel (<401345>Matthew 13:45,46) that finds the pearl of price, I had been searching up and down; I looked this and that way for help, but it was far away; I spent my strength for that which was not bread: here is that, indeed, which makes me rich for ever!" When first the righteousness of Christ, for acceptation with God, is revealed to a poor laboring soul, that has fought for rest and has found none, he is surprised and amazed, and is not able to contain himself: and such a one always in his heart approves this righteousness on a twofold account: --
[1.] As full of infinite wisdom. "Unto them that believe," saith the apostle, "Christ crucified is `the wisdom of God,'" 1<460124> Corinthians 1:24. They see infinite wisdom in this way of their acceptation with God. "In what darkness," says such a one, "in what straits, in what entanglements, was my poor soul! How little able was I to look through the clouds and perplexities wherewith I was encompassed! I looked inwards, and there was nothing but sin, horror, fear, tremblings; I looked upwards, and saw nothing but wrath, curses, and vengeance. I knew that God was a holy and righteous God, and that no unclean thing could abide before him; I knew
234
that I was a poor, vile, unclean, and sinful creature; and how to bring these two together in peace, I knew not. But in the righteousness of Christ does a world of wisdom open itself, dispelling all difficulties and darkness, and manifesting a reconciliation of all this." "O the depth of the riches both of the wisdom and knowledge of God!" <451133>Romans 11:33; <510203>Colossians 2:3. But of this before.
[2.] As full of grace. He knows that sin had shut up the whole way of grace towards him; and whereas God aims at nothing so much as the manifestation of his grace, he was utterly cut short of it. Now, to have a complete righteousness provided, and yet abundance of grace manifested, exceedingly delights the soul; -- to have God's dealing with his person all grace, and dealing with his righteousness all justice, takes up his thoughts. God everywhere assures us that this righteousness is of grace. It is "by grace, and no more of works," <451106>Romans 11:6, as the apostle at large sets it out, <490207>Ephesians 2:7-9. It is from riches of grace and kindness that the provision of this righteousness is made. It is of mere grace that it is bestowed on us, it is not at all of works; though it be in itself a righteousness of works, yet to us it is of mere grace. So <560304>Titus 3:4-7,
"But after that the kindness and love of God our Savior toward man appeared, not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost, which he shed on us abundantly through Jesus Christ our Savior, that being justified by his grace, we should be made heirs according to the hope of eternal life."
The rise of all this dispensation is kindness and love; that is, grace, verse 4. The way of communication, negatively, is not by works of righteousness that we have done; -- positively, by the communication of the Holy Ghost, verse 5; the means of whose procurement is Jesus Christ, verse 6; -- and the work itself is by grace, verse 7. Here is use made of every word almost, whereby the exceeding rich grace, kindness, mercy, and goodness of God may be expressed, all concurring in this work. As:
1. Crhsto>thv, -- his goodness, benignity, readiness to communicate of himself and his good things that may be profitable to us.
235
2. Filanqrwpia> , -- mercy, love, and propensity of mind to help, assist, relieve them of whom he speaks, towards whom he is so affected.
3. E[ leov, -- mercy forgiveness, compassion, tenderness, to them that suffer; and ca>riv, -- free pardoning bounty, undeserved love. And all this is said to be tou~ Qeou~ swthr~ ov, -- he exercises all these properties and attributes of his nature towards us that he may save us; and in the bestowing of it, giving us the Holy Ghost, it is said, ejxe>ceen, -- he poured him out as water out of a vessel, without stop and hesitation; and that not in a small measure, but plousiw> v, -- richly and in abundance: whence, as to the work itself, it is emphatically said, dikaiwqe>ntev th~ ejkei>nou ca>riti, -- justified by the grace of him who is such a one. And this do the saints of God, in their communion with Christ, exceedingly rejoice in before him, that the way of their acceptation before God is a way of grace, kindness, and mercy, that they might not boast in themselves, but in the Lord and his goodness, crying, "How great is thy goodness! how great is thy bounty!"
(4.) They approve of it, and rejoice in it, as a quay of great peace and security to themselves and their own souls. They remember what was their state and condition whilst they went about to set up a righteousness of their own, and were not subject to the righteousness of Christ, -- how miserably they were tossed up and down with continual fluctuating thoughts. Sometimes they had hope, and sometimes were full of fear; sometimes they thought themselves in some good condition, and anon were at the very brink of hell, their consciences being racked and torn with sin and fear: but now, "being justified by faith, they have peace with God," <450501>Romans 5:1. All is quiet and serene; not only that storm is over, but they are in the haven where they would be. They have abiding peace with God. Hence is that description of Christ to a poor soul, <233202>Isaiah 32:2,
"And a man shall he as a hiding-place from the wind, and a covert from the tempest; as rivers of water in a dry place, as the shadow of a great rock in a weary land."
236
Wind and tempest, and drought and weariness, -- nothing now troubles the soul that is in Christ; he has a hiding-place, and a covert, and rivers of water, and the shadow of a great rock, for his security. This is the great mystery of faith in this business of our acceptation with God by Christ: -- that whereas the soul of a believer finds enough in him and upon him to rend the very caul of the heart, to fill him with fears, terror, disquietments all his days, yet through Christ he is at perfect peace with God, <232603>Isaiah 26:3; <190406>Psalm 4:6-8. Hence do the souls of believers exceedingly magnify Jesus Christ, that they can behold the face of God with boldness, confidence, peace, joy, assurance, -- that they can call him Father, bear themselves on his love, walk up and down in quietness, and without fear. How glorious is the Son of God in this grace! They remember the wormwood and gall that they have eaten; -- the vinegar and tears they have drunk; -- the trembling of their souls, like an aspen leaf that is shaken with the wind. Whenever they thought of God, what contrivances have they had to hide, and fly, and escape! To be brought now to settlement and security, must needs greatly affect them.
(5.) They cordially approve of this righteousness, because it is a way and means of exceeding exaltation and honor of the Lord Jesus, whom their souls do love. Being once brought to an acquaintance with Jesus Christ, their hearts desire nothing more than that he may be honored and glorified to the utmost, and in all things have the pre-eminence. Now, what can more tend to the advancing and honoring of him in our hearts, than to know that he is made of God unto us "wisdom and righteousness?" 1<460130> Corinthians 1:30. Not that he is this or that part of our acceptation with God; but he is all, -- he is the whole. They know that on the account of his working out their acceptation with God, he is, --
[1.] Honored of God his Father. <502007>Philippians 2:7-11,
"He made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: and being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross. Wherefore God also has highly exalted him, and given him a name which is above every name: that at the name of Jesus every knee should bow, of things in heaven, and things in earth, and things under the earth; and that every
237
tongue should confess that Jesus Christ is Lord, to the glory of God the Father."
Whether that word "wherefore" denotes a connection of causality or only a consequence, this is evident, that on the account of his suffering, and as the end of it, he was honored and exalted of God to an unspeakable pre-eminence, dignity, and authority; according as God had promised him on the same account, <235311>Isaiah 53:11,12; <440236>Acts 2:36, 5:30,31. And therefore it is said, that when "he had by himself purged our sins, he sat down at the right hand of the Majesty on high," <580103>Hebrews 1:3.
[2.] He is on this account honored of all the angels in heaven, even because of this great work of bringing sinners unto God; for they do not only bow down and desire to look into the mystery of the cross, 1<600112> Peter 1:12, but worship and praise him always on this account: <660511>Revelation 5:11-14,
"I heard the voice of many angels round about the throne, and the living creatures and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing. And every creature which is in heaven and earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever. And the living creatures said, Amen. And the four and twenty elders fell down and worshipped him that liveth for ever and ever."
The reason given of this glorious and wonderful doxology, this attribution of honor and glory to Jesus Christ by the whole host of heaven, is, because he was the Lamb that was slain; that is, because of the work of our redemption and our bringing unto God. And it is not a little refreshment and rejoicing to the souls of the saints, to know that all the angels of God, the whole host of heaven, which never sinned, do yet continually rejoice and ascribe praise and honor to the Lord Jesus, for his bringing them to peace and favor with God.
[3.] He is honored by his saints all the world over; and indeed, if they do not, who should? If they honor him not as they honor the Father, they are,
238
of all men, the most unworthy. But see what they do, <660105>Revelation 1:5,6, "Unto him that loved us, and washed us from our sins in his own blood, and has made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen." Chap. 5:8-10, "The four living creatures and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odors, which are the prayers of saints. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests: and we shall reign on the earth." The great, solemn worship of the Christian church consists in this assignation of honor and glory to the Lord Jesus: therefore do they love him, honor him, delight in him; as Paul, <500308>Philippians 3:8; and so the spouse, <200509>Song of Solomon 5:9-16. And this is on this account, --
(6.) They cordially approve of this righteousness, this way of acceptation, as that which brings glory to God as such. When they were laboring under the guilt of sin, that which did most of all perplex their souls was, that their safety was inconsistent with the glory and honor of the great God, -- with his justice, faithfulness, and truth, all which were engaged for the destruction of sin; and how to come off from ruin without the loss of their honor [i. e., the honor of the fore-mentioned attributes] they saw not. But now by the revelation of this righteousness from faith to faith, they plainly see that all the properties of God are exceedingly glorified in the pardon, justification, and acceptance of poor sinners; as before was manifested.
And this is the first way whereby the saints hold daily communion with the Lord Jesus in this purchased grace of acceptation with God: they consider, approve of, and rejoice in, the way, means, and thing itself.
2. They make an actual commutation with the Lord Jesus as to their sins and his righteousness. Of this there are also sundry parts: --
(1.) They continually keep alive upon their hearts a sense of the guilt and evil of sin; even then when they are under some comfortable persuasions of their personal acceptance with God. Sense of pardon takes away the horror and fear, but not a due sense of the guilt of sin. It is the daily
239
exercise of the saints of God, to consider the great provocation that is in sin, -- their sins, the sin of their nature and lives; to render themselves vile in their own hearts and thoughts on that account; to compare it with the terror of the Lord; and to judge themselves continually. This they do in general. "My sin is ever before me," says David. They set sin before them, not to terrify and affright their souls with it, but that a due sense of the evil of it may be kept alive upon their hearts.
(2.) They gather up in their thoughts the sins for which they have not made a particular reckoning with God in Christ; or if they have begun so to do, yet they have not made clear work of it, nor come to a clear and comfortable issue. There is nothing more dreadful than for a man to be able to digest his convictions; -- to have sin look him in the face, and speak perhaps some words of terror to him, and to be able, by any charms of diversions or delays, to put it off, without coming to a full trial as to state and condition in reference thereunto. This the saints do: -- they gather up their sins, lay them in the balance of the law, see and consider their weight and desert; and then, --
(3.) They make this commutation I speak of with Jesus Christ; that is, --
[1.] They seriously consider, and by faith conquer, all objections to the contrary, that Jesus Christ, by the will and appointment of the Father, has really undergone the punishment that was due to those sins that lie now under his eye and consideration, <235306>Isaiah 53:6; 2<470521> Corinthians 5:21. He has as certainly and really answered the justice of God for them as, if he himself (the sinner) should at that instant be cast into hell, he could do.
[2.] They hearken to the voice of Christ calling them to him with their burden, "Come unto me, all ye that are weary and heavy laden;" -- "Come with your burdens; come, thou poor soul, with thy guilt of sin." Why? what to do? "Why, this is mine," saith Christ; "this agreement I made with my Father, that I should come, and take thy sins, and bear them away: they were my lot. Give me thy burden, give me all thy sins. Thou knowest not what to do with them; I know how to dispose of them well enough, so that God shall be glorified, and thy soul delivered." Hereupon, --
[3.] They lay down their sins at the cross of Christ, upon his shoulders. This is faith's great and bold venture upon the grace, faithfulness, and
240
truth of God, to stand by the cross and say, "Ah! he is bruised for my sins, and wounded for my transgressions, and the chastisement of my peace is upon him. He is thus made sin for me. Here I give up my sins to him that is able to bear them, to undergo them. He requires it of my hands, that I should be content that he should undertake for them; and that I heartily consent unto." This is every day's work; I know not how any peace can be maintained with God without it. If it be the work of souls to receive Christ, as made sin for us, we must receive him as one that takes our sins upon him. Not as though he died any more, or suffered any more; but as the faith of the saints of old made that present and done before their eyes [which had] not yet come to pass, <581101>Hebrews 11:1, so faith now makes that present which was accomplished and past many generations ago. This it is to know Christ crucified.
[4.] Having thus by faith given up their sins to Christ, and seen God laying them all on him, they draw nigh, and take from him that righteousness which he has wrought out for them; so fulfilling the whole of that of the apostle, 2<470521> Corinthians 5:21, "He was made sin for us, that we might be made the righteousness of God in him." They consider him tendering himself and his righteousness, to be their righteousness before God; they take it, and accept of it, and complete this blessed bartering and exchange of faith. Anger, curse, wrath, death, sin as to its guilt, he took it all and takes it all away. With him we leave whatever of this nature belongs to us; and from him we receive love, life, righteousness, and peace.
Objection. But it may be said, "Surely this course of procedure can never be acceptable to Jesus Christ. What! shall we daily come to him with our filth, our guilt, our sins? May he not, will he not, bid us keep them to ourselves? they are our own. Shall we be always giving sins, and taking righteousness?"
Answer. There is not any thing that Jesus Christ is more delighted with, than that his saints should always hold communion with him as to this business of giving and receiving. For, --
1. This exceedingly honors him, and gives him the glory that is his due. Many, indeed, cry "Lord, Lord," and make mention of him, but honor him not at all. How so? They take his work out of his hands, and ascribe it unto other things; their repentance, their duties, shall bear their iniquities.
241
They do not say so; but they do so. The commutation they make, if they make any, it is with themselves. All their bartering about sin is in and with their own souls. The work that Christ came to do in the world, was to "bear our iniquities," and lay down his life a ransom for our sins. The cup he had to drink of was filled with our sins, as to the punishment due to them. What greater dishonor, then, can be done to the Lord Jesus, than to ascribe this work to any thing else, -- to think to get rid of our sins [by] any other way or means? Herein, then, I say, is Christ honored indeed, when we go to him with our sins by faith, and say unto him, "Lord, this is thy work; this is that for which thou camest into the world; this is that thou hast undertaken to do. Thou callest for my burden, which is too heavy for me to bear; take it, blessed Redeemer Thou tenderest thy righteousness; that is my portion." Then is Christ honored, then is the glory of mediation ascribed to him, when we walk with him in this communion.
2. This exceedingly endears the souls of the saints to him, and constrains them to put a due valuation upon him, his love, his righteousness, and grace. When they find, and have the daily use of it, then they do it. Who would not love him? "I have been with the Lord Jesus," may the poor soul say: "I have left my sins, my burden, with him; and he has given me his righteousness, wherewith I am going with boldness to God. I was dead, and am alive; for he died for me: I was cursed, and am blessed; for he was made a curse for me: I was troubled, but have peace; for the chastisement of my peace was upon him. I knew not what to do, nor whither to cause any sorrow to go; by him have I received joy unspeakable and glorious. If I do not love him, delight in him, obey him, live to him, die for him, I am worse than the devils in hell." Now the great aim of Christ in the world is, to have a high place and esteem in the hearts of his people; to have there, as he has in himself, the pre-eminence in all things, -- not to be jostled up and down among other things, -- to be all, and in all. And thus are the saints of God prepared to esteem him, upon the engaging themselves to this communion with him.
Obj. Yea, hut you will say, "If this be so, what need we to repent or amend our ways? it is but going to Christ by faith, making this exchange with him: and so we may sin, that grace may abound."
242
Ans. I judge no man's person; but this I must needs say, that I do not understand how a man that takes this objection in cold blood, not under a temptation or accidental darkness, can have any true or real acquaintance with Jesus Christ: however, this I am certain of, that this communion in itself produces quite other effects than those supposed. For, --
1. For repentance; it is, I suppose, a gospel repentance that is intended. For a legal, bondage repentance, full of dread, amazement, terror, self-love, astonishment at the presence of God, I confess this communion takes it away, prevents it, casts it out, with its bondage and fear; but for gospel repentance, whose nature consists in godly sorrow for sin, with its relinquishment, proceeding from faith, love, and abhorrence of sin, on accounts of Father, Son, and Spirit, both law and love, -- that this should be hindered by this communion, is not possible. I told you that the foundation of this communion is laid in a deep, serious, daily consideration of sin, its guilt, vileness, and abomination, and our own vileness on that account; that a sense hereof is to be kept alive in and upon the heart of every one that will enjoy this communion with Christ: without it Christ is of no value nor esteem to him. Now, is it possible that a man should daily fill his heart with the thoughts of the vileness of sin, on all considerations whatever, -- of law, love, grace, gospel, life, and death, -- and be filled with self-abhorrency on this account, and yet be a stranger to godly sorrow? Here is the mistake, -- the foundation of this communion is laid in that which they suppose it overthrows.
2. But what shall we say for obedience? "If Christ be so glorified and honored by taking our sins, the more we bring to him, the more will he be glorified." A man could not suppose that this objection would be made, but that the Holy Ghost, who knows what is in man and his heart, has made it for them, and in their name, <450601>Romans 6:1-3. The very same doctrine that I have insisted on being delivered, chap. <450518>5:18-20, the same objection is made to it: and for those who think it may have any weight, I refer them to the answer given in that chapter by the apostle; as also to what was said before to the necessity of our obedience, notwithstanding the imputation of the righteousness of Christ.
But you will say, "How should we address ourselves to the performance of this duty? what path are we to walk in?"
243
Faith exercises itself in it, especially three ways: --
(1.) In meditations. The heart goes over, in its own thoughts, the part above insisted on, sometimes severally, sometimes jointly, sometimes fixing primarily on one thing, sometimes on another, and sometimes going over the whole. At one time, perhaps, the soul is most upon consideration of its own sinfulness, and filling itself with shame and self-abhorrency on that account; sometimes it is filled with the thoughts of the righteousness of Christ, and with joy unspeakable and glorious on that account. Especially on great occasions, when grieved and burdened by negligence, or eruption of corruption, then the soul goes over the whole work, and so drives things to an issue with God, and takes up the peace that Christ has wrought out for him.
(2.) In considering and inquiring into the promises of the gospel, which hold out all these things: -- the excellency, fullness, and suitableness of the righteousness of Christ, the rejection of all false righteousness, and the commutation made in the love of God; which was formerly insisted on.
(3.) In prayer. Herein do their souls go through this work day by day; and this communion have all the saints with the Lord Jesus, as to their acceptation with God: which was the first thing proposed to consideration.
244
CHAPTER 9
Of communion with Christ in holiness -- The several acts ascribed unto the Lord Christ herein: 1. His intercession; 2. Sending of the Spirit; 3. Bestows habitual grace -- What that is, and wherein it consists -- This purchased by Christ; bestowed by him -- Of actual grace -- How the saints hold communion with Christ in these things; manifested in sundry particulars.
II. Our communion with the Lord Jesus as to that grace of sanctification
and purification whereof we have made mention, in the several distinctions and degrees thereof, formerly, is neatly to be considered. And herein the former method must be observed; and we must show, --
1. What are the peculiar actings of the Lord Christ as to this communion; and,
2. What is the duty of the saints herein. The sum is, -- How we hold communion with Christ in holiness, as well as in righteousness; and that very briefly: --
1. There are several acts ascribed unto the Lord Jesus in reference to this particular; as, --
(1.) His interceding with the Father, by virtue of his oblation in the behalf of his, that he would bestow the Holy Spirit on them. Here I choose to enter, because of the oblation of Christ itself I have spoken before; otherwise, every thing is to be run up to that head, that source and spring. There lies the foundation of all spiritual mercies whatever; as afterward also shall be manifested. Now the Spirit. as unto us a Spirit of grace, holiness, and consolation, is of the purchase of Christ. It is upon the matter, the great promise of the new covenant, <261119>Ezekiel 11:19, "I will put a new spirit within you;" so also, chap. 36:27; <243239>Jeremiah 32:39,40; and in sundry other places, whereof afterward. Christ is the mediator and "surety of this new covenant." <580722>Hebrews 7:22, "Jesus was made surety of a better testament," or rather covenant; -- a testament needs no surety. He is the undertaker on the part of God and man also: of man, to give satisfaction; of God, to bestow the whole grace of the promise; as chap. <580915>9:15, "For this cause he is the mediator of the new testament, that by
245
means of death, for the redemption of transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance." He both satisfied for sin and procured the promise. He procures all the love and kindness which are the fruits of the covenant, being himself the original promise thereof, <010315>Genesis 3:15; the whole being so "ordered in all things, and made sure," 2<102305> Samuel 23:5, that the residue of its effects should all be derived from him, depend upon him, and be procured by him, -- "that he in all things might have the pre-eminence," <510118>Colossians 1:18; according to the compact and agreement made with him, <235312>Isaiah 53:12. They are all the purchase of his blood; and therefore the Spirit also, as promised in that covenant, 1<460130> Corinthians 1:30. Now, the whole fruit and purchase of his death is made out from the Father upon his intercession. This (<431416>John 14:16-18) he promiseth his disciples, that he will pursue the work which he has in hand in their behalf, and intercede with the Father for the Spirit, as a fruit of his purchase. Therefore he tells them that he will not pray the Father for his love unto them, because the eternal love of the Father is not the fruit but the fountain of his purchase: but the Spirit, that is a fruit; "That," saith he, "I will pray the Father for," etc. And what Christ asketh the Father as mediator to bestow on us, that is part of his purchase, being promised unto him, upon his undertaking to do the will of God. And this is the first thing that is to be considered in the Lord Jesus, as to the communication of the Spirit of sanctification and purification, the first thing to be considered in this our communion with him, -- he intercedes with his Father, that he may be bestowed on us as a fruit of his death and blood shed in our behalf. This is the relation of the Spirit of holiness, as bestowed on us, unto the mediation of Christ. He is the great foundation of the covenant of grace; being himself everlastingly destinated and freely given to make a purchase of all the good things thereof. Receiving, according to promise, the Holy Ghost, <440233>Acts 2:33, he sheds him abroad on his own. This faith considers, fixes on, dwells upon. For, --
(2.) His prayer being granted, as the Father "hears him always," he actually sends his Spirit into the hearts of his saints, there to dwell in his stead, and to do all things for them and in them which he himself has to do. This, secondly, is the Lord Christ by faith to be eyed in; and that not only in respect of the first enduing of our hearts with his Holy Spirit, but also
246
of the continual supplies of it, drawing forth and exciting more effectual operations and acting of that indwelling Spirit. Hence, though (<431416>John 14:16) he says the Father will give them the Comforter, because the original and sovereign dispensation is in his hand, and it is by him made out, upon the intercession of Christ; yet, not being bestowed immediately on us, but, as it were, given into the hand of Christ for us, he affirms that (as to actual collation or bestowing) he sends him himself; chap. <431526>15:26, "I will send the Comforter to you, from the Father." He receives him from his Father, and actually sends him unto his saints. So, chap. <431607>16:7, "I will send him." And, verses 14,15, he manifests how he will send him. He will furnish him with that which is his to bestow upon them: "He shall take of mine (of that which is properly and peculiarly so, -- mine, as mediator, -- the fruit of my life and death unto holiness), and give it unto you." But of these things more afterward. This, then, is the second thing that the Lord Christ does, and which is to be eyed in him: -- He sends his Holy Spirit into our hearts; which is the efficient cause of all holiness and sanctification, -- quickening, enlightening, purifying the souls of his saints. How our union with him, with all the benefit thereon depending, floweth from this his communication of the Spirit unto us, to abide with us, and to dwell in us, I have at large elsewhere declared; where also this whole matter is more fully opened. And this is to be considered in him by faith, in reference to the Spirit itself.
(3.) There is that which we call habitual grace; that is, the fruits of the Spirit, -- the spirit which is born of the Spirit, <430306>John 3:6. That which is born of, or produced by, the Holy Ghost, in the heart or soul of a man when he is regenerate, that which makes him so, is spirit; in opposition to the flesh, or that enmity which is in us by nature against God. It is faith, love, joy, hope, and the rest of the graces of the gospel, in their root or common principle, concerning which these two things are to be observed: --
[1.] That though many particular graces are mentioned, yet there are not different habits or qualities in us, -- not several or distinct principles to answer them; but only the same habit or spiritual principle putting forth itself in various operations or ways of working, according to the variety of the objects which it goes forth unto, is their common principle: so that it is called and distinguished, as above, rather in respect of actual exercise, with
247
relation to its objects, than habitual inherence; it being one root which has these many branches.
[2.] This is that which I intend by this habit of grace, -- a new, gracious, spiritual life, or principle, created, and bestowed on the soul, whereby it is changed in all its faculties and affections, fitted and enabled to go forth in the way of obedience unto every divine object that is proposed unto it, according to the mind of God. For instance, the mind can discern of spiritual things in a spiritual manner; and therein it is light, illumination. The whole soul closes with Christ, as held forth in the promises of the gospel for righteousness and salvation: that is faith; which being the main and principal work of it, it often gives denomination unto the whole. So when it rests in God, in Christ, with delight, desire, and complacency, it is called love; being, indeed, the principle suiting all the faculties of our souls for spiritual and living operations, according to their natural use. Now it differs, --
1st. From the Spirit dwelling in the saints; for it is a created quality. The Spirit dwells in us as a free agent in a holy habitation. This grace, as a quality, remains in us, as in its own proper subject, that has not any subsistence but therein, and is capable of being intended or restrained under great variety of degrees.
2ndly. From actual grace, which is transient; this making its residence in the soul. Actual grace is an illapse of divine influence and assistance, working in and by the soul any spiritual act or duty whatsoever, without any pre-existence unto that act or continuance after it, "God working in us, both to will and to do." But this habitual grace is always resident in us, causing the soul to be a meet principle for all those holy and spiritual operations which by actual grace are to be performed. And, --
3rdly. It is capable of augmentation and diminution, as was said. In some it is more large and more effectual than in others; yea, in some persons, more at one time than another. Hence are those dyings, decays, ruins, recoveries, complaints, and rejoicings, whereof so frequent mention is made in the Scripture.
These things being premised as to the nature of it, let us now consider what we are to eye in the Lord Jesus in reference thereunto, to make an
248
entrance into our communion with him therein, as things by him or on his part performed: --
As I said of the Spirit, so, in the first place, I say of this, it is of the purchase of Christ, and is so to be looked on. "It is given unto us for his sake to believe on him," <500129>Philippians 1:29. The Lord, on the behalf of Christ, for his sake, because it is purchased and procured by him for us, bestows faith, and (by same rule) all grace upon us. "We are blessed with all spiritual blessings in heavenly places in him," <490103>Ephesians 1:3. "In him;" that is, in and through his mediation for us. His oblation and intercession lie at the bottom of this dispensation. Were not grace by them procured, it would never by any one soul be enjoyed. All grace is from this fountain. In our receiving it from Christ, we must still consider what it cost him. Want of this weakens faith in its proper workings. His whole intercession is founded on his oblation, 1<620201> John 2:1,2. What he purchased by his death, that -- nor more nor less, as has been often said -- he intercedeth may be bestowed. And he prays that all his saints may have this grace whereof we speak, <431717>John 17:17. Did we continually consider all grace as the fruit of the purchase of Christ, it would be an exceeding endearment on our spirits: nor can we without this consideration, according to the tenor of the gospel, ask or expect any grace. It is no prejudice to the free grace of the Father, to look on any thing as the purchase of the Son; it was from that grace that he made that purchase: and in the receiving of grace from God, we have not communion with Christ, who is yet the treasury and storehouse of it, unless we look upon it as his purchase. He has obtained that we should be sanctified throughout, have life in us, be humble, holy, believing, dividing the spoil with the mighty, by destroying the works of the devil in us.
Secondly. The Lord Christ does actually communicate this grace unto his saints, and bestows it on them: "Of his fullness have all we received, and grace for grace," <430116>John 1:16. For, --
(1st.) The Father actually invests him with all the grace whereof, by compact and agreement, he has made a purchase (as he received the promise of the Spirit); which is all that is of use for the bringing his many sons to glory. "It pleased the Father that in him should all fullness dwell," <510119>Colossians 1:19, -- that he should be invested with a fullness of that
249
grace which is needful for his people. This himself calls the "power of giving eternal life to his elect," <431702>John 17:2; which power is not only his ability to do it, but also his right to do it. Hence this delivering of all things unto him by his Father, he lays as the bottom of his inviting sinners unto him for refreshment: "All things are delivered unto me of my Father," <401127>Matthew 11:27. "Come unto me, all that labor and are heavy laden, and I will give you rest," verse 28. This being the covenant of the Father with him, and his promise unto him, that upon the making "his soul an offering for sin, he should see his seed, and the pleasure of the LORD should prosper in his hand," <235310>Isaiah 53:10, in the verses following, the "pouring out of his soul unto death, and bearing the sins of many," is laid as the bottom and procuring cause of these things: --
1. Of justification: "By his knowledge he shall justify many."
2. Of sanctification; in "destroying the works of the devil," verses 11, 12.
Thus comes our merciful high priest to be the great possessor of all grace, that he may give out to us according to his own pleasure, quickening whom he will. He has it in him really as our head, in that he received not that Spirit by measure (<430334>John 3:34) which is the bond of union between him and us, 1<460617> Corinthians 6:17; whereby holding him, the head, we are filled with his fullness, <490122>Ephesians 1:22,23; <510119>Colossians 1:19. He has it as a common person, intrusted with it in our behalf, <450514>Romans 5:14-17. "The last Adam is made" unto us "a quickening Spirit," 1<461545> Corinthians 15:45. He is also a treasury of this grace in a moral and law sense: not only as "it pleased the Father that in him should all fullness dwell," <510119>Colossians 1:19; but also because in his mediation, as has been declared, is founded the whole dispensation of grace.
(2ndly.) Being thus actually vested with this power, and privilege, and fullness, he designs the Spirit to take of this fullness, and to give it unto us: "He shall take of mine, and shall show it unto you," <431615>John 16:15. The Spirit takes of that fullness that is in Christ, and in the name of the Lord Jesus bestows it actually on them for whose sanctification he is sent. Concerning the manner and almighty efficacy of the Spirit of grace whereby this is done (I mean this actual collation of grace upon his peculiar ones), more will be spoken afterward.
250
(3rdly.) For actual grace, or that influence or power whereby the saints are enabled to perform particular duties according to the mind of God, there is not any need of farther enlargement about it. What concerns our communion with the Lord Christ therein, holds proportion with what was spoken before.
There remaineth only one thing more to be observed concerning those things whereof mention has been made, and I proceed to the way whereby we carry on communion with the Lord Jesus in all these; and that is, that these things may be considered two ways: --
1. In respect of their first collation, or bestowing on the soul.
2. In respect of their continuance and increase, as unto the degrees of them.
In the first sense, as to the real communicating of the Spirit of grace unto the soul, so raising it from death unto life, the saints have no kind of communion with Christ therein but only what consists in a passive reception of that life-giving, quickening Spirit and power. They are but as the dead bones in the prophet; the wind blows on them, and they live; -- as Lazarus in the grave; Christ calls, and they come forth, the call being accompanied with life and power. This, then, is not that whereof particularly I speak; but it is the second, in respect of farther efficacy of the Spirit and increase of grace, both habitual and actual, whereby we become more holy, and to be more powerful in walking with God, -- have more fruit in obedience and success against temptations. And in this, --
2. They hold communion with the Lord Christ. And wherein and how they do it, shall now be declared.
They continually eye the Lord Jesus as the great Joseph, that has the disposal of all the granaries of the kingdom of heaven committed unto him; as one in whom it has pleased the Father to gather all things unto a head, <490110>Ephesians 1:10, that from him all things might be dispensed unto them. All treasures, all fullness, the Spirit not by measure, are in him. And this fullness in this Joseph, in reference to their condition, they eye in these three particulars: --
251
(1.) In the preparation unto the dispensation mentioned, in the expiating, purging, purifying efficacy of his blood. It was a sacrifice not only of atonement, as offered, but also of purification, as poured out. This the apostle eminently sets forth, <580913>Hebrews 9:13,14,
"For if the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?"
This blood of his is that which answers all typical institutions for carnal purification; and therefore has a spiritually-purifying, cleansing, sanctifying virtue in itself, as offered and poured out. Hence it is called, "A fountain for sin and for uncleanness," <381301>Zechariah 13:1; that is, for their washing and taking away; -- "A fountain opened;" ready prepared, virtuous, efficacious in itself, before any be put into it; because poured out, instituted, appointed to that purpose. The saints see that in themselves they are still exceedingly defiled; and, indeed, to have a sight of the defilements of sin is a more spiritual discovery than to have only a sense of the guilt of sin. This follows every conviction, and is commensurate unto it; that, usually only such as reveal the purity and holiness of God and all his ways. Hereupon they cry with shame, within themselves, "Unclean, unclean," unclean in their natures, unclean in their persons, unclean in their conversations; all rolled in the blood of their defilements; their hearts by nature a very sink, and their lives a dung hill. They know, also, that no unclean thing shall enter into the kingdom of God, or have place in the new Jerusalem; that God is of purer eyes than to behold iniquity. They cannot endure to look on themselves; and how shall they dare to appear in his presence? What remedies shall they now use?
"Though they wash themselves with nitre, and take them much soap, yet their iniquity will continue marked," <240222>Jeremiah 2:22.
Wherewith, then, shall they come before the Lord? For the removal of this, I say, they look, in the first place, to the purifying virtue of the blood of Christ, which is able to cleanse. them from all their sins, 1<620107> John 1:7; being the spring from whence floweth all the purifying virtue, which in the issue will take away all their spots and stains, "make them holy and
252
without blemish, and in the end present them glorious unto himself," <490526>Ephesians 5:26,27. This they dwell upon with thoughts of faith; they roll it in their minds and spirits. Here faith obtains new life, new vigor, when a sense of vileness has even overwhelmed it. Here is a fountain opened: draw nigh, and see its beauty, purity, and efficacy. Here is a foundation laid of that work whose accomplishment we long for. One moment's communion with Christ by faith herein is more effectual to the purging of the soul, to the increasing of grace, than the utmost self-endeavors of a thousand ages.
(2.) They eye the blood of Christ as the blood of sprinkling. Coming to "Jesus, the mediator of the new covenant," they come to the "blood of sprinkling," <581224>Hebrews 12:24. The dyeing of the blood of Christ as shed will not of itself take away pollution. There is not only aiJmatekcusia> , -- a "shedding of blood," without which there is no remission, <580922>Hebrews 9:22; but there is also aim[ atov raJ ntismov> , -- a "sprinkling of blood," without which there is no actual purification. This the apostle largely describes, <580919>Hebrews 9:19, "When Moses," saith he, "had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book and all the people, saying, This is the blood of the testament which God has enjoined unto you. Moreover he sprinkled likewise with blood both the tabernacle, and all the vessels of the ministry. And almost all things are by the law purged with blood. It was therefore necessary that the patterns of things in the heavens should be purified with these; but the heavenly things themselves with better sacrifices than these," verses 19-23. He had formerly compared the blood of Christ to the blood of sacrifices, as offered, in respect of the impetration and the purchase it made; now he does it unto that blood as sprinkled, in respect of its application unto purification and holiness. And he tells us how this sprinkling was performed: it was by dipping hyssop in the blood of the sacrifice, and so dashing it out upon the things and persons to be purified; as the institution also was with the Paschal lamb, <021207>Exodus 12:7. Hence, David, in a sense of the pollution of sin, prays that he may be "purged with hyssop," <195107>Psalm 51:7. For that this peculiarly respected the uncleanness and defilement of sin, is evident, because there is no mention made, in the institution of any sacrifice (after that of the lamb before
253
mentioned), of sprinkling blood with hyssop, but only in those which respected purification of uncleanness; as in the case of leprosy, <031406>Leviticus 14:6; and all other defilements, <041918>Numbers 19:18: which latter, indeed, is not of blood, but of the water of separation; this also being eminently typical of the blood of Christ, which is the fountain for separation for uncleanness, <381301>Zechariah 13:1. Now, this bunch of hyssop, wherein the blood of purification was prepared for the sprinkling of the unclean, is (unto us) the free promises of Christ. The cleansing virtue of the blood of Christ lies in the promises, as the blood of sacrifices in the hyssop, ready to pass out unto them that draw nigh thereunto. Therefore the apostle argueth from receiving of the promise unto universal holiness and purity: "Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God," 2<470701> Corinthians 7:1. This, then, the saints do: -- they eye the blood of Christ as it is in the promise, ready to issue out upon the soul, for the purification thereof; and thence is purging and cleansing virtue to be communicated unto them, and by the blood of Christ are they to be purged from all their sins, 1<620107> John 1:7. Thus far, as it were, this purifying blood, thus prepared and made ready, is at some distance to the soul. Though it be shed to this purpose, that it might purge, cleanse, and sanctify, though it be taken up with the bunch of hyssop in the promises, yet the soul may not partake of it. Wherefore, --
(3.) They look upon him as, in his own Spirit, he is the only dispenser of the Spirit and of all grace of sanctification and holiness. They consider that upon his intercession it is granted to him that he shall make effectual all the fruits of his purchase, to the sanctification, the purifying and making glorious in holiness, of his whole people. They know that this is actually to be accomplished by the Spirit, according to the innumerable promises given to that purpose. He is to sprinkle that blood upon their souls; he is to create the holiness in them that they long after; he is to be himself in them a well of water springing up to everlasting life. In this state they look to Jesus: here faith fixes itself, in expectation of his giving out the Spirit for all these ends and purposes; mixing the promises with faith, and so becoming actual partaker of all this grace. This is their way, this their communion with Christ; this is the life of faith, as to grace and holiness. Blessed is the soul that is exercised therein: "He shall be as a tree planted
254
by the waters, and that spreadeth out her roots by the river, and shall not see when heat comes, but her leaf shall be green; and shall not be careful in the year of drought, neither shall cease from yielding fruit," <241708>Jeremiah 17:8. Convinced persons who know not Christ, nor the fellowship of his sufferings, would spin a holiness out of their own bowels; they would work it out in their own strength. They begin it with trying endeavors; and follow it with vows, duties, resolutions, engagements, sweating at it all the day long. Thus they continue for a season, -- their hypocrisy, for the most part, ending in apostasy. The saints of God do, in the very entrance of their walking with him, reckon upon it that they have a threefold want: --
[1.] Of the Spirit of holiness to dwell in them.
[2.] Of a habit of holiness to be infused into them.
[3.] Of actual assistance to work all their works for them; and that if these should continue to be wanting, they can never, with all their might, power, and endeavors, perform any one act of holiness before the Lord.
They know that of themselves they have no sufficiency, -- that, without Christ they can do nothing: therefore they look to him, who is intrusted with a fullness of all these in their behalf; and thereupon by faith derive from him an increase of that whereof they stand in need. Thus, I say, have the saints communion with Christ, as to their sanctification and holiness. From him do they receive the Spirit to dwell in them; from him the new principle of life, which is the root of all their obedience; from him have they actual assistance for every duty they are called unto. In waiting for, expectation and receiving of these blessings, on the accounts before mentioned, do they spend their lives and time with him. In vain is help looked for from other mountains; in vain do men spend their strength in following after righteousness, if this be wanting. Fix thy soul here; thou shalt not tarry until thou be ashamed. This is the way, the only way, to obtain full, effectual manifestations of the Spirit's dwelling in us; to have our hearts purified, our consciences purged, our sins mortified, our graces increased, our souls made humble, holy, zealous, believing, -- like to him; to have our lives fruitful, our deaths comfortable. Let us herein abide, dyeing Christ by faith, to attain that measure of conformity to him which
255
is allotted unto us in this world, that when we shall see him as he is, we may be like unto him.
256
CHAPTER 10
Of communion with Christ in privileges -- Of adoption; the nature of it, the consequences of it -- Peculiar privileges attending it; liberty, title, boldness, affliction -- Communion with Christ hereby.
III. The third thing wherein we have communion with Christ, is grace of
privilege before God; I mean, as the third head of purchased grace. The privileges we enjoy by Christ are great and innumerable; to insist on them in particular were work for a man's whole life, not a design to be wrapped up in a few sheets. I shall take a view of them only in the head, the spring and fountain whence they all arise and flow, -- this is our adoption: "Beloved, now are we the sons of God," 1<620302> John 3:2. This is our great and fountain privilege. Whence is it that we are so? It is from the love of the Father. Verse 1, "Behold, what manner of love the Father has bestowed upon us, that we should be called the sons of God!" But by whom immediately do we receive this honor? As many as believe on Christ, he gives them this power, to become the sons of God, <430112>John 1:12. Himself was appointed to be the first-born among many brethren, <450829>Romans 8:29; and his taking us to be brethren, <580211>Hebrews 2:11, makes us become the children of God. Now, that God is our Father, by being the Father of Christ, and we his children by being the brethren of Christ, being the head and sum of all the honor, privilege, right, and title we have, let us a little consider the nature of that act whereby we are invested with this state and title, -- namely, our adoption.
Now, adoption is the authoritative translation of a believer, by Jesus Christ, from the family of the world and Satan into the family of God, with his investiture in all the privileges and advantages of that family.
To the complete adoption of any person, these five things are required: --
1. That he be actually, and of his own right, of another family than that whereinto he is adopted. He must be the son of one family or other, in his own right, as all persons are.
2. That there be a family unto which of himself he has no right, whereinto he is to be grafted. If a man comes into a family upon a personal right,
257
though originally at never so great a distance, that man is not adopted. If a man of a most remote consanguinity do come into the inheritance of any family by the death of the nearer heirs, though his right before were little better than nothing, yet he is a born son of that family, -- he is not adopted. [In adoption] he is not to have the plea of the most remote possibility of succession.
3. That there be an authoritative, legal translation of him, by some that have power thereinto, from one family into another. It was not, by the law of old, in the power of particular persons to adopt when and whom they would. It was to be done by the authority of the sovereign power.
4. That the adopted person be freed from all the obligations that be upon him unto the family from whence he is translated; otherwise he can be no way useful or serviceable unto the family whereinto he is ingrafted. He cannot serve two masters, much less two fathers.
5. That, by virtue of his adoption, he be invested in all the rights, privileges, advantages, and title to the whole inheritance, of the family into which he is adopted, in as full and ample manner as if he had been born a son therein.
Now, all these things and circumstances do concur and are found in the adoption of believers: --
1. They are, by their own original right, of another family than that whereinto they are adopted. They are "by nature the children of wrath," <490203>Ephesians 2:3, -- sons of wrath, -- of that family whose inheritance is "wrath," called "the power of darkness," <510113>Colossians 1:13; for from thence does God "translate them into the kingdom of his dear Son." This is the family of the world and of Satan, of which by nature believers are. Whatever is to be inherited in that family, -- as wrath, curse, death, hell, -- they have a right thereunto. Neither can they of themselves, or by themselves, get free of this family: a strong man armed keeps them in subjection. Their natural estate is a family condition, attended with all the circumstances of a family, -- family duties and services, rights and titles, relations and observances. They are of the black family of sin and Satan.
258
2. There is another family whereinto they are to be translated, and whereunto of themselves they have neither right nor title. This is that family in heaven and earth which is called after the name of Christ, <490315>Ephesians 3:15, -- the great family of God. God has a house and family for his children; of whom some he maintains on the riches of his grace, and some he entertains with the fullness of his glory. This is that house whereof the Lord Christ is the great dispenser, it having pleased the Father to "gather together in one all things in him, both which are in heaven, and which are on earth, even in him," <490110>Ephesians 1:10. herein live all the sons and daughters of God, spending largely on the riches of his grace. Unto this family of themselves they have no right nor title; they are wholly alienated from it, <490212>Ephesians 2:12, and can lay no claim to any thing in it. God driving fallen Adam out of the garden, and shutting up all ways of return with a flaming sword, ready to cut him off if he should attempt it, abundantly declares that he, and all in him, had lost all right of approaching unto God in any family relation. Corrupted, cursed nature is not vested with the least right to any thing of God. Therefore, --
3. They have an authoritative translation from one of these families to another. It is not done in a private, underhand way, but in the way of authority. <430112>John 1:12, "As many as received him, to them gave he power to become the sons of God," power or authority. This investing them with the power, excellency, and light of the sons of God, is a forensical act, and has a legal proceeding in it. It is called the "making us meet to be partakers of the inheritance of the saints in light," <510112>Colossians 1:12; -- a judicial exalting us into membership in that family, where God is the Father, Christ the elder brother, all saints and angels brethren and fellow-children, and the inheritance a crown immortal and incorruptible, that fades not away.
Now, this authoritative translation of believers from one family into another consisteth of these two parts: --
(1.) An effectual proclamation and declaration of such a person's immunity from all obligations to the former family, to which by nature he was related. And this declaration has a threefold object: --
[1.] Angels. It is declared unto them; they are the sons of God. They are the sons of God, and so of the family whereinto the adopted person is to be admitted; and therefore it concerns them to know who are invested with
259
the rights of that family, that they may discharge their duty towards them. Unto them, then, it is declared that believers are freed from the family of sin and hell, to become fellow-sons and servants with them. And this is done two ways: --
1st. Generally, by the doctrine of the gospel. <490310>Ephesians 3:10,
"Unto the principalities and powers in heavenly places is made known by the church the manifold wisdom of God."
By the church is this wisdom made known to the angels, either as the doctrine of the gospel is delivered unto it, or as it is gathered thereby. And what is this wisdom of God that is thus made known to principalities and powers? It is, that "the Gentiles should be fellow-heirs and of the same body with us," verse 6. The mystery of adopting sinners of the Gentiles, taking them from their slavery in the family of the world, that they might have a right of heirship, becoming sons in the family of God, is this wisdom, thus made known. And how was it primitively made known? It was "revealed by the Spirit unto the prophets and apostles," verse 5.
2ndly. In particular, by immediate revelation. When any particular soul is freed from the family of this world, it is revealed to the angels. "There is joy in the presence of the angels of God" (that is, among the angels, and by them) "over one sinner that repenteth," <421510>Luke 15:10. Now, the angels cannot of themselves absolutely know the true repentance of a sinner in itself; it is a work wrought in that cabinet which none has a key unto but Jesus Christ; by him it is revealed to the angels, when the peculiar care and charge of such a one is committed to them. These things have their transaction before the angels, <421208>Luke 12:8,9. Christ owns the names of his brethren before the angels, <660305>Revelation 3:5. When he gives them admittance into the family where they are, <581222>Hebrews 12:22, he declares to them that they are sons, that they may discharge their duty towards them, <580114>Hebrews 1:14.
[2.] It is denounced in a judicial way unto Satan, the great master of the family whereunto they were in subjection. When the Lord Christ delivers a soul from under the power of that strong armed one, he binds him, -- ties him from the exercise of that power and dominion which before he had over him. And by this means does he know that such a one is delivered
260
from his family; and all his future attempts upon him are encroaching upon the possession and inheritance of the Lord Christ.
[3.] Unto the conscience of the person adopted. The Spirit of Christ testifies to the heart and conscience of a believer that he is freed from all engagements unto the family of Satan, and is become the son of God, <450814>Romans 8:14,15; and enables him to cry, "Abba, Father," <480406>Galatians 4:6. Of the particulars of this testification of the Spirit, and of its absolving the soul from its old alliance, I shall speak afterward. And herein consists the first thing mentioned.
(2.) There is an authoritative ingrafting of a believer actually into the family of God, and investing him with the whole right of sonship. Now this, as unto us, has sundry acts: --
[1.] The giving a believer a new name in a white stone, <660217>Revelation 2:17. They that are adopted are to take new names; they change their names they had in their old families, to take the names of the families whereinto they are translated. This new name is, "A child of God." That is the new name given in adoption; and no man knoweth what is in that name, but only he that does receive it. And this new name is given and written in a white stone; -- that is the tessera of our admission into the house of God. It is a stone of judicial acquitment. Our adoption by the Spirit is bottomed on our absolution in the blood of Jesus; and therefore is the new name in the white stone privilege grounded on discharge. The white stone quits the claim of the old family; the new name gives entrance to the other.
[2.] An enrolling of his name in the catalogue of the household of God, admitting him thereby into fellowship therein. This is called the "writing of the house of Israel," <261309>Ezekiel 13:9; that is, the roll wherein all the names of the Israel, the family of God, are written. God has a catalogue of his household; Christ knows his sheep by name. When God writeth up the people, he counts that "this man was born in Zion," <198706>Psalm 87:6. This is an extract of the Lamb's book of life.
[3.] Testifying to his conscience his acceptation with God, enabling him to behave himself as a child, <450815>Romans 8:15; <480405>Galatians 4:5,6.
261
4. The two last things required to adoption are, that the adopted person be freed from all obligations to the family from whence he is translated, and invested with the rights and privileges of that whereinto he is translated. Now, because these two comprise the whole issue of adoption, wherein the saints have communion with Christ, I shall hand]e them together, referring the concernments of them unto these four heads: --
(1.) Liberty.
(2.) Title, or right.
(3.) Boldness.
(4.) Correction.
These are the four things, in reference to the family of the adopted person, that he does receive by his adoption, wherein he holds communion with the Lord Jesus: --
(1.) Liberty. The Spirit of the Lord, that was upon the Lord Jesus, did anoint him to proclaim liberty to the captives, <236101>Isaiah 61:1; and "where the Spirit of the Lord is" (that is, the Spirit of Christ, given to us by him because we are sons), "there is liberty," 2<470317> Corinthians 3:17. All spiritual liberty is from the Spirit of adoption; whatever else is pretended, is licentiousness. So the apostle argues, <480406>Galatians 4:6,7,
"He has sent forth his Spirit into their hearts, crying, Abba, Father. Wherefore ye are no more servants,"
no more in bondage, but have the liberty of sons. And this liberty respects, --
[1.] In the first place, the family from whence the adopted person is translated. It is his setting free from all the obligations of that family. Now, in this sense, the liberty which the saints have by adoption is either from that which is real or that which is pretended: --
1st. That which is real respects a twofold issue of law and sin. The moral, unchangeable law of God, and sin, being in conjunction, meeting with reference to any persons, has, and has had, a twofold issue: --
262
(1st.) An economical institution of a new law of ordinances, keeping in bondage those to whom it was given, <510214>Colossians 2:14.
(2ndly.) A natural (if I may so call it) pressing of those persons with its power and efficacy against sin; whereof there are these parts: --
[1st.] Its rigor and terror in commanding.
[2ndly.] Its impossibility for accomplishment, and so insufficiency for its primitively appointed end.
[3rdly.] The issues of its transgression; which are referred unto two heads: --
1. Curse.
2. Death.
I shall speak very briefly of these, because they are commonly handled, and granted by all.
2ndly. That which is pretended, is the power of any whatever over the conscience, when once made free by Christ: --
(1st.) Believers are freed from the instituted law of ordinances, which, upon the testimony of the apostles, was a yoke which neither we nor our fathers (in the faith) could bear, <441510>Acts 15:10; wherefore Christ "blotted out this hand-writing of ordinances that was against them, which was contrary to them, and took it out of the way, nailing it to his cross," <510214>Colossians 2:14: and thereupon the apostle, after a long dispute concerning the liberty that we have from that law, concludes with this instruction: <480501>Galatians 5:1, "Stand fast in the liberty where with Christ has made us free."
(2ndly.) In reference so the moral law: --
[1st.] The first thing we have liberty from, is its rigor and terror in commanding. <581218>Hebrews 12:18-22,
"We are not come to the mount that might be touched, and that burned with fire, to the whirlwind, darkness, and tempest, to the sound of the trumpet, and the voice of words, which they that
263
heard besought that they might hear it no more; but we are come to mount Sion," etc.
As to that administration of the law wherein it was given out with dread and terror, and so exacted its obedience with rigor, we are freed from it, we are not called to that estate.
[2ndly.] Its impossibility of accomplishment, and so insufficiency for its primitive end, by reason of sin; or, we are freed from the law as the instrument of righteousness, since, by the impossibility of its fulfilling as to us, it is become insufficient for any such purpose, <450802>Romans 8:2,3; <480321>Galatians 3:21-23. There being an impossibility of obtaining life by the law, we are exempted from it as to any such end, and that by the righteousness of Christ, <450803>Romans 8:3.
[3rdly.] From the issue of its transgression: --
First. Curse. There is a solemn curse inwrapping the whole wrath annexed to the law, with reference to the transgression thereof; and from this are we wholly at liberty. <480313>Galatians 3:13, "Christ has redeemed us from the curse of the law by being made a curse for us."
Secondly. Death, <580215>Hebrews 2:15; and therewith from Satan, <580214>Hebrews 2:14, <510113>Colossians 1:13; and sin, <450614>Romans 6:14, 1<600118> Peter 1:18; with the world, <480104>Galatians 1:4; with all the attendancies, advantages, and claims of them all, <480403>Galatians 4:3-5, <510220>Colossians 2:20; without which we could not live one day.
That which is pretended and claimed by some (wherein in deed and in truth we were never in bondage, but are hereby eminently set free), is the power of binding conscience by any laws and constitutions not from God, <510220>Colossians 2:20-22.
[2.] [In the second place,] there is a liberty in the family of God, as well as a liberty from the family of Satan. Sons are free. Their obedience is a free obedience; they have the Spirit of the Lord: and where he is, there is liberty, 2<470317> Corinthians 3:17. As a Spirit of adoption, he is opposed to the spirit of bondage, <450815>Romans 8:15. Now, this liberty of our Father's family, which we have as sons and children, being adopted by Christ through the Spirit, is a spiritual largeness of heart, whereby the children of
264
God do freely, willingly, genuinely, without fear, terror, bondage, and constraint, go forth unto all holy obedience in Christ.
I say, this is our liberty in our Father's family: what we have liberty from, has been already declared.
There are Gibeonites outwardly attending the family of God, that do the service of his house as the drudgery of their lives. The principle they yield obedience upon, is a spirit of bondage unto fear, <450815>Romans 8:15; the rule they do it by, is the law in its dread and rigor, exacting it of them to the utmost, without mercy and mitigation; the end they do it for, is to fly from the wrath to come, to pacify conscience, and seek righteousness as it were by the works of the law. Thus servilely, painfully, fruitlessly, they seek to serve their own conviction all their days.
The saints by adoption have a largeness of heart in all holy obedience. Saith David, "I will walk at liberty, for I seek thy precepts," <19B945>Psalm 119:45; <236101>Isaiah 61:1; <420418>Luke 4:18; <450802>Romans 8:2, 21; <480407>Galatians 4:7, 5:1,13; <590125>James 1:25; <430832>John 8:32,33,36; <450618>Romans 6:18; 1<600216> Peter 2:16. Now, this amplitude, or son-like freedom of the Spirit in obedience, consists in sundry things: --
1st. In the principles of all spiritual service; which are life and love; -- the one respecting the matter of their obedience, giving them power; the other respecting the manner of their obedience, giving them joy and sweetness in it: --
(1st.) It is from life; that gives them power as to the matter of obedience. <450802>Romans 8:2, "The law of the Spirit of life in Christ Jesus sets them free from the law of sin and death." It frees them, it carries them out to all obedience freely; so that "they walk after the Spirit," verse 1, that being the principle of their workings. <480220>Galatians 2:20, "Christ liveth in me; and the life which I now live in the flesh, I live by the faith of the Son of God;" -- "The life which I now live in the flesh (that is, the obedience which I yield unto God whilst I am in the flesh), it is from a principle of life, Christ living in me. There is, then, power for all living unto God, from Christ in them, the Spirit of life from Christ carrying them out thereto. The fruits of a dead root are but dead excrescences; living acts are from a principle of life.
265
Hence you may see the difference between the liberty that slaves assume, and the liberty which is due to children: --
[1st.] Slaves take liberty from duty; children have liberty in duty. There is not a greater mistake in the world, than that the liberty of sons in the house of God consists in this, -- they can perform duties, or take the freedom to omit them; they can serve in the family of God (that is, they think they may if they will), and they can choose whether they will or no. This is a liberty stolen by slaves, not a liberty given by the Spirit unto sons.
The liberty of sons is in the inward spiritual freedom of their hearts, naturally and kindly going out in all the ways and worship of God. When they find themselves straitened and shut up in them, they wrestle with God for enlargement, and are never contented with the doing of a duty, unless it be done as in Christ, with free, genuine, and enlarged hearts. The liberty that servants have is from duty; the liberty given to sons is in duty.
[2ndly.] The liberty of slaves or servants is from mistaken, deceiving conclusions; the liberty of sons is from the power of the indwelling Spirit of grace. Or, the liberty of servants is from outward, dead conclusions; the liberty of sons, from an inward, living principle.
(2ndly.) Love, as to the manner of their obedience, gives them delight and joy. <431415>John 14:15, "If ye love me," says Christ, "keep my commandments." Love is the bottom of all their duties; hence our Savior resolves all obedience into the love of God and our neighbor; and Paul, upon the same ground, tells us "that love is the fulfilling of the law," <451310>Romans 13:10. Where love is in any duty, it is complete in Christ. How often does David, even with admiration, express this principle of his walking with God! "O," saith he, "how I love thy commandments! "This gives saints delight, that the commandments of Christ are not grievous to them. Jacob's hard service was not grievous to him, because of his love to Rachel. No duty of a saint is grievous to him, because of his love to Christ. They do from hence all things with delight and complacency. Hence do they long for advantages of walking with God, -- pant after more ability; and this is a great share of their son-like freedom in obedience. It gives them joy in it. 1<620418> John 4:18, "There is no fear in love; but perfect love casteth out fear." When their soul is acted to obedience by love, it expels
266
that fear which is the issue of bondage upon the spirit. Now, when there is a concurrence of these two (life and love), there is freedom, liberty, largeness of heart, exceedingly distanced from that strait and bandaged frame which many walk in all their days, that know not the adoption of sons.
2ndly. The object of their obedience is represented to them as desirable, whereas to others it is terrible. In all their approaches to God, they eye him as a Father; they call him Father, <480406>Galatians 4:6, not in the form of words, but in the spirit of sons. God in Christ is continually before them; not only as one deserving all the honors and obedience which he requires, but also as one exceedingly to be delighted in, as being all-sufficient to satisfy and satiate all the desires of the soul. When others napkin their talents, as having to deal with an austere master, they draw out their strength to the uttermost, as drawing nigh to a gracious rewarder. They go, from the principle of life and love, to the bosom of a living and loving Father; they do but return the strength they do receive unto the fountain, unto the ocean.
3rdly. Their motive unto obedience is love, 2<470514> Corinthians 5:14. From an apprehension of love, they are effectually carried out by love to give up themselves unto him who is love. What a freedom is this! what a largeness of spirit is in them who walk according to this rule! Darkness, fear, bondage, conviction, hopes of righteousness, accompany others in their ways; the sons, by the Spirit of adoption, have light, love, with complacency, in all their walkings with God. The world is a universal stranger unto the frame of children in their Father's house.
4thly. The manner of their obedience is willingness. "They yield themselves unto God, as those that are alive from the dead," <450613>Romans 6:13; they yield themselves, -- give up themselves willingly, cheerfully, freely. "With my whole heart," saith David. <451201>Romans 12:1, "They present themselves a living sacrifice," and a willing sacrifice.
5thly. The rule of their walking with God is the law of liberty, as divested of all its terrifying, threatening, killing, condemning, cursing power; and rendered, in the blood of Jesus, sweet, tender, useful, directing, -- helpful as a rule of walking in the life they have received, not the way of working for the life they have not. I might give more instances. These may suffice
267
to manifest that liberty of obedience in the family of God which his sons and daughters have, that the poor convinced Gibeonites are not acquainted withal.
(2.) The second thing which the children of God have by adoption is title. They have title and right to all the privileges and advantages of the family whereinto they are translated. This is the pre-eminence of the true sons of any family. The ground on which Sarah pleaded the ejection of Ishmael was, that he was the son of the bond woman, <012110>Genesis 21:10, and so no genuine child of the family; and therefore could have no right of heirship with Isaac. The apostle's arguing is, "We are no more servants, but sons; and if sons, then heirs," <450814>Romans 8:14-17, -- "then have we right and title: and being not born hereunto (for by nature we are the children of wrath), we have this right by our adoption."
Now, the saints hereby have a double right and title:
1st. Proper and direct, in respect of spirituals.
2ndly. Consequential, in respect of temporal: --
[1.] The first, also, or the title, as adopted sons, unto spirituals, is, in respect of the object of it, twofold: --
(1st.) Unto a present place, name, and room, in the house of God, and all the privileges and administrations thereof
(2ndly.) To a future fullness of the great inheritance of glory, -- of a kingdom purchased for that whole family whereof they are by Jesus Christ: --
1st. They have a title unto, and an interest in, the whole administration of the family of God here.
The supreme administration of the house of God in the hand of the Lord Christ, as to the institution of ordinances and dispensation of the Spirit, to enliven and make effectual those ordinances for the end of their institution, is the prime notion of this administration. And hereof they are the prime objects; all this is for them, and exercised towards them. God has given Jesus Christ to be the "head over all things unto the church, which is his body," <490122>Ephesians 1:22,23: he has made him the head over all these
268
spiritual things, committed the authoritative administration of them all unto him, to the use and behoove of the church; that is, the family of God. It is for the benefit and advantage of the many sons whom he will bring unto glory that he does all these things, <580210>Hebrews 2:10; see <490408>Ephesians 4:8-13. The aim of the Lord Jesus in establishing gospel administrations, and administrators, is "for the perfecting of the saints, the work of the ministry," etc. All is for then, all is for the family. In that is the faithfulness of Christ exercised; he is faithful in all the house of God, <580302>Hebrews 3:2. Hence the apostle tells the Corinthians, 1<460322> Corinthians 3:22,23, of all these gospel administrations and ordinances, they are all theirs, and all for them. What benefit soever redoundeth to the world by the things of the gospel (as much does every way), it is engaged for it to the children of this family. This, then, is the aim and intendment of the Lord Christ in the institution of all gospel ordinances and administrations, -- that they may be at use for the house and family of God, and all his children and servants therein.
It is true, the word is preached to all the world, to gather in the children of God's purpose that are scattered up and down in the world, and to leave the rest inexcusable; but the prime end and aim of the Lord Christ thereby is, to gather in those heirs of salvation unto the enjoyment of that feast of fat things which he has prepared for them in his house.
Again: they, and they only, have right and title to gospel administrations, and the privileges of the family of God, as they are held out in his church according to his mind. The church is the "house of God," 1<540315> Timothy 3:15; <580306>Hebrews 3:6; herein he keeps and maintains his whole family, ordering them according to his mind and will. Now, who shall have any right in the house of God, but only his children? We will not allow a right to any but our own children in our houses: will God, think you, allow any right in his house but to his children? Is it meet, to "take the children's bread and cast it unto the dogs?" We shall see that none but children have any right or title to the privileges and advantages of the house of God, if we consider, --
(1st.) The nature of that house. It is made up of such persons as it is impossible that any but adopted children should have right unto a place in it. It is composed of "living stones," 1<600205> Peter 2:5; -- a "chosen
269
generation, a royal priesthood, an holy nation, a peculiar people," verse 9; -- "saints and faithful in Christ Jesus," <490101>Ephesians 1:1; -- "saints and faithful brethren," <510102>Colossians 1:2; -- a people that are "all righteous," <236021>Isaiah 60:21; and the whole fabric of it is glorious, chap. <235411>54:11-14, -- the way of the house is "a way of holiness," which the unclean shall not pass through, chap. <233508>35:8; yea, expressly, they are the "sons and daughters of the Lord Almighty," and they only, 2<470617> Corinthians 6:17,18; all others are excluded, <662127>Revelation 21:27. It is true that oftentimes, at unawares, other persons creep into the great house of God; and so there become in it "not only vessels of gold and silver, but also of wood and of earth," etc., 2<550220> Timothy 2:20; but they only creep in, as Jude speaks, verse 4, they have no right nor title to it.
(2ndly.) The privileges of the house are such as they will not suit nor profit any other. To what purpose is it to give food to a dead man? Will he grow strong by it? will he increase upon it? The things of the family and house of God are food for living souls. Now, children only are alive, all others are dead in trespasses and sins. What will outward signs avail, if life and power be away? Look upon what particular you please of the saints' enjoyments in the family of God, you shall find them all suited unto believers; and, being bestowed on the world, [they] would be a pearl in the snout of a swine.
It is, then, only the sons of the family that have this right; they have fellowship with one another, and that fellowship with the Father and the Son Jesus Christ; they set forth the Lord's death till he come; they are intrusted with all the ordinances of the house, and the administration of them. And who shall deny them the enjoyment of this right, or keep them from what Christ has purchased for them? And the Lord will in the end give them hearts everywhere to make use of this title accordingly, and not to wander on the mountains, forgetting their resting-place.
2ndly. They have a title to the future fullness of the inheritance that is purchased for this whole family by Jesus Christ. So the apostle argues, <450817>Romans 8:17, "If children, then heirs," etc. All God's children are "first-born," <581223>Hebrews 12:23; and therefore are heirs: hence the whole weight of glory that is prepared for them is called the inheritance, <510112>Colossians 1:12, "The inheritance of the saints in light." "If ye be
270
Christ's, then are ye Abraham's seed, and heirs according to the promise," <480329>Galatians 3:29. Heirs of the promise; that is, of all things promised unto Abraham in and with Christ.
There are three things that in this regard the children of God are said to be heirs unto: --
(1st.) The promise; as in that place of <480329>Galatians 3:29 and <580617>Hebrews 6:17. God shows to "the heirs of the promise the immutability of his counsel;" as Abraham, Isaac, and Jacob, are said to be "heirs of the same promise," <581109>Hebrews 11:9. God had from the foundation of the world made a most excellent promise in Christ, containing a deliverance from all evil, and an engagement for the bestowing of all good things upon them. It contains a deliverance from all the evil which the guilt of sin and dominion of Satan had brought upon them, with an investiture of them in all spiritual blessings in heavenly things in Christ Jesus. Hence, <580915>Hebrews 9:15, the Holy Ghost calls it a "promise of the eternal inheritance." This, in the first place, are the adopted children of God heirs unto. Look, whatever is in the promise which God made at the beginning to fallen man, and has since solemnly renewed and confirmed by his oath; they are heirs of it, and are accepted in their claim for their inheritance in the courts of heaven.
(2ndly.) They are heirs of righteousness, <581107>Hebrews 11:7. Noah was an heir of the righteousness which is by faith; which Peter calls a being "heir of the grace of life," 1<600307> Peter 3:7. And James puts both these together, chap. 2:5, "Heirs of the kingdom which God has promised;" that is, of the kingdom of grace, and the righteousness thereof. And in this respect it is that the apostle tells us, <490111>Ephesians 1:11, that "we have obtained an inheritance;" which he also places with the righteousness of faith, <442618>Acts 26:18. Now, by this righteousness, grace, and inheritance, is not only intended that righteousness which we are here actually made partakers of, but also the end and accomplishment of that righteousness in glory; which is also assured in the next place, --
(3rdly.) They are "heirs of salvation," <580114>Hebrews 1:14, and "heirs according to the hope of eternal life," <560307>Titus 3:7; which Peter calls an "inheritance incorruptible," 1<600104> Peter 1:4; and Paul, the "reward of the inheritance," <510324>Colossians 3:24, -- that is, the issue of the inheritance of light and holiness, which they already enjoy. Thus, then, distinguish the
271
full salvation by Christ into the foundation of it, the promises; and the means of it, righteousness and holiness; and the end of it, eternal glory. The sons of God leave a right and title to all, in that they are made heirs with Christ.
And this is that which is the main of the saints' title and right, which they have by adoption; which in sum is, that the Lord is their portion and inheritance, and they are the inheritance of the Lord: and a large portion it is that they have; the lines are fallen to them in a goodly place.
[2.] Besides this principal, the adopted sons of God have a second consequential right, -- a right unto the things of this world; that is, unto all the portions of it which God is pleased to intrust them here withal. Christ is the "heir of all things," <580102>Hebrews 1:2; all right and title to the things of the creation was lost and forfeited by sin. The Lord, by his sovereignty, had made an original grant of all things here below for man's use; he had appointed the residue of the works of his hands, in their several stations, to be serviceable unto his behoove. Sin reversed this whole grant and institution, -- all things were set at liberty from this subjection unto him; yet that liberty, being a taking them off from the end to which they were originally appointed, is a part of their vanity and curse. It is evil to any thing to be laid aside as to the end to which it was primitively appointed. By this means the whole creation is turned loose from any subordinate ruler; and man, having lost the whole title whereby he held his dominion over and possession of the creatures, has not the least color of interest in any of them, nor can lay any claim unto them. But now the Lord, intending to take a portion to himself out of the lump of fallen mankind, whom he appointed heirs of salvation, he does not immediately destroy the works of creation, but reserve them for their use in their pilgrimage. To this end he invests the whole right and title of them in the second Adam, which the first had lost; he appoints him "heir of all things." And thereupon his adopted ones, being "fellow-heirs with Christ," become also to have a right and title unto the things of this creation. To clear up this right, what it is, I must give some few observations: --
1st. The right they have is not as the right that Christ has; that is, sovereign and supreme, to do what he will with his own; but theirs is subordinate, and such as that they must be accountable for the use of those
272
things whereunto they have a right and title. The right of Christ is the right of the Lord of the house; the right of the saints is the right of servants.
2ndly. That the whole number of the children of God have a right unto the whole earth, which is the Lord's, and the fullness thereof, in these two regards: --
(1st.) He who is the sovereign Lord of it does preserve it merely for their use, and upon their account; all others whatever being maalae fidei possessores, invading a portion of the Lord's territories, without grant or leave from him.
(2ndly.) In that Christ has promised to give them the kingdom and dominion of it, in such a way and manner as in his providence he shall dispose; that is, that the government of the earth shall be exercised to their advantage.
3rdly. This right is a spiritual right, which does not give a civil interest, but only sanctifies the right and interest bestowed. God has providentially disposed of the civil bounds of the inheritance of men, <441726>Acts 17:26, suffering the men of the world to enjoy a portion here, and that oftentimes very full and plenteous; and that for his children's sake, that those beasts of the forest, which are made to be destroyed, may not break loose upon the whole possession. Hence, --
4thly. No one particular adopted person has any right, by virtue thereof, to any portion of earthly things whereunto he has not right and title upon a civil interest, given him by the providence of God. But, --
5thly. This they have by their adoption; that, --
(1st.) Look, what portion soever God is pleased to give them, they have a right unto it, as it is reinvested in Christ, and not as it lies wholly under the curse and vanity that is come upon the creation by sin; and therefore can never be called unto an account for usurping that which they have no right unto, as shall all the sons of men who violently grasp those things which God has set at liberty from under their dominion because of sin.
(2ndly.) By this their right, they are led unto a sanctified use of what thereby they do enjoy; inasmuch as the things themselves are to them
273
pledges of the Father's love, washed in the blood of Christ, and endearments upon their spirits to live to his praise who gives them all things richly to enjoy.
And this is a second thing we have by our adoption; and hence I dare say of unbelievers, they have no true right unto any thing, of what kind soever, that they do possess.
They have no true, unquestionable right, I say, even unto the temporal things they do possess; it is true they have a civil right in respect of others, but they have not a sanctified right in respect of their own souls. They have a right and title that will hold plea in the courts of men, but not a right that will hold in the court of God, and in their own conscience. It will one day be sad with them, when they shall come to give an account of their enjoyments. They shall not only be reckoned withal for the abuse of that they have possessed, that they have not used and laid it out for the glory of him whose it is; but also, that they have even laid their hands upon the creatures of God, and kept them from them for whose sakes alone they are preserved from destruction. When the God of glory shall come home to any of them, either in their consciences here, or in the judgement that is for to come, and speak with the terror of a revengeful judge, "I have suffered you to enjoy corn, wine, and oil, -- a great portion of my creatures; you have rolled yourselves in wealth and prosperity, when the right heirs of these things lived poor, and low, and mean, at the next doors; -- give in now an answer what and how you have used these things. What have you laid out for the service and advancement of the gospel? What have you given unto them for whom nothing was provided? what contribution have you made for the poor saints? Have you had a ready hand, and willing mind, to lay down all for my sake?" when they shall be compelled to answer, as the truth is, "Lord, we had, indeed, a large portion in the world; but we took it to be our own, and thought we might have done what we would with our own. We have ate the fat, and drank the sweet, and left the rest of our substance for our babes: we have spent somewhat upon our lusts, somewhat upon our friends; but the truth is, we cannot say that we made friends of this unrighteous mammon, -- that we used it to the advancement of the gospel, or for ministering unto thy poor saints: and now, behold, we must die," etc.: -- so also, when the Lord shall proceed farther, and question not only the use of these things, but also
274
their title to them, and tell them, "The earth is mine, and the fullness thereof. I did, indeed, make an original grant of these things to man; but that is lost by sin: I have restored it only for my saints. Why have you laid, then, your fingers of prey upon that which was not yours? why have you compelled my creatures to serve you and your lusts, which I had set loose from under your dominion? Give me my flax, any wine, and wool; I will set you naked as in the day of your birth, and revenge upon you your rapine, and unjust possession of that which was not yours:" -- I say, at such a time, what will men do?
(3.) Boldness with God by Christ is another privilege of our adoption. But hereof I have spoken at large before, in treating of the excellency of Christ in respect of our approach to God by him; so that I shall not reassume the consideration of it.
(4.) Affliction, also, as proceeding from love, as leading to spiritual advantages, as conforming unto Christ, as sweetened with his presence, is the privilege of children, <581203>Hebrews 12:3-6; but on these particulars I must not insist.
This, I say, is the head and source of all the privileges which Christ has purchased for us, wherein also we have fellowship with him: fellowship in name; we are (as he is) sons of God: fellowship in title and right; we are heirs, co-heirs with Christ: fellowship in likeness and conformity; we are predestinated to be like the firstborn of the family: fellowship in honor; he is not ashamed to call us brethren: fellowship in sufferings; he learned obedience by what he suffered, and every son is to be scourged that is received: fellowship in his kingdom; we shall reign with him. Of all which I must speak peculiarly in another place, and so shall not here draw out the discourse concerning them any farther.
275
PART 3
OF COMMUNION WITH THE HOLY GHOST.
CHAPTER 1
The foundation of our communion with the Holy ghost (<431601>John 16:1-7) opened at large -- Para>klhtov, a Comforter; who he is -- The Holy Ghost; his own will in his coming to us; sent also by Christ -- The Spirit sent as a sanctifier and as a comforter -- The adjuncts of his mission considered -- The foundation of his mission, <431526>John 15:26 -- His procession from the Father twofold; as to personality, or to office -- Things considerable in his procession as to office the manner of his collation -- He is given freely; sent authoritatively -- The sin against the Holy ghost, whence unpardonable -- How we ask the Spirit of the Father -- To grieve the Spirit, what -- Poured out -- How the Holy Ghost is received; by faith -- Faith's acting in receiving the Holy Ghost -- His abode with us, how declared -- How we may lose our comfort whilst the Comforter abides with us.
The foundation of all our communion with the Holy Ghost consisting in his mission, or sending to be our comforter, by Jesus Christ, the whole matter of that economy or dispensation is firstly to be proposed and considered, that so we may have a right understanding of the truth inquired after. Now, the main promise hereof, and the chief considerations of it, with the good received and evil prevented thereby, being given and declared in the beginning of the 16th chapter of John, I shall take a view of the state of it as there proposed.
Our blessed Savior being to leave the world, having acquainted his disciples, among other things, what entertainment in general they were like to find in it and meet withal, gives the reason why he now gave them the doleful tidings of it, considering how sad and dispirited they were upon the mention of his departure from them. Verse 1, "These things have I spoken unto you, that ye should not be offended." -- "I have," saith he, "given you an acquaintance with these things (that is, the things which will come upon you, which you are to suffer) beforehand, lest you who, poor souls! have entertained expectations of another state of affairs, should be
276
surprised, so as to be offended at me and my doctrine, and fall away from me. You are now forewarned, and know what you have to look for. Yea," saith he, verse 2, "having acquainted you in general that you shall be persecuted, I tell you plainly that there shall be a combination of all men against you, and all sorts of men will put forth their power for your ruin." -- "They shall cast you out of the synagogues; yea, the time comes that whosoever killeth you will think that he does God service." -- "The ecclesiastical power shall excommunicate you, -- they shall put you out of their synagogues: and that you may not expect relief from the power of the magistrate against their perversity, they will kill you: and that you may know that they will do it to the purpose, without check or control, they will think that in killing you they do God good service; which will cause them to act rigorously, and to the utmost."
"But this is a shaking trial," might they reply: "is our condition such, that men, in killing us, will think to approve their consciences to God?" "Yea, they will," saith our Savior; "but yet, that you be not mistaken, nor trouble your consciences about their confidences, know that their blind and desperate ignorance is the cause of their fury and persuasion," verse 3, "These things will they do unto you, because they have not known the Father, nor me."
This, then, was to be the state with the disciples. But why did our Savior tell it them at this season, to add fear and perplexities to their grief and sorrow? what advantage should they obtain thereby? Saith their blessed Master, verse 4, "There are weighty reasons why I should tell you these things; chiefly, that as you may be provided for them, so, when they do befall you, you may be supported with the consideration of my Deity and omniscience, who told you all these things before they came to pass," verse 4, "But these things have I told you, that when the time shall come, ye may remember that I told you of them." "But if they be so necessary, whence is it that thou hast not acquainted us with it all this while? why not in the beginning, -- at our first calling?" "Even," saith our Savior, "because there was no need of any such thing; for whilst I was with you, you had protection and direction at hand." -- "`And these things I said not at the beginning, because I was present with you:' but now the state of things is altered; I must leave you," verse 4. "And for your parts, so are you astonished with sorrow, that you do not ask me `whither I go;' the
277
consideration whereof would certainly relieve you, seeing I go to take possession of my glory, and to carry on the work of Your salvation: but your hearts are filled with sorrow and fears, and you do not so much as inquire after relief," verses 5,6. Whereupon he adjoins that wonderful assertion, verse 7, "Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you."
This verse, then, being the peculiar foundation of what shall afterward be declared, must particularly be considered, as to the words of it and their interpretation; and that both with respect to the preface of them and the asseveration in them, with the reason annexed thereunto.
1. The preface to them: --
(1.) The first word, alJ la,> is an adversative, not excepting to any thing of what himself had spoken before, but to their apprehension: "I know you have sad thoughts of these things; but yet, nevertheless."
(2.) j Ej gw< thn< alj hq> eian leg> w umJ in~ , -- "I tell you the truth." The words are exceedingly emphatical, and denote some great thing to be ushered in by them. First, jEgw,> -- "I tell it you, this that shall now be spoken; I who love you, who take care of you, who am now about to lay down my life for you; they are my dying words, that you may believe me; I who am truth itself, I tell you." And, --
Ej gw< thn< alj hq> eian leg> w, -- "I tell you the truth." "You have in your sad, misgiving hearts many misapprehensions of things. You think if I would abide with you, all these evils might be prevented; but, alas! you know not what is good for you, nor what is expedient. `I tell you the truth;' this is truth itself; and quiet your hearts in it." There is need of a great deal of evidence of truth, to comfort their souls that are dejected and disconsolate under an apprehension of the absence of Christ from them, be the apprehension true or false.
And this is the first part of the words of our Savior, the preface to what he was to deliver to them, by way of a weighty, convincing asseveration, to disentangle thereby the thoughts of his disciples from prejudice, and to prepare them for the receiving of that great truth which he was to deliver.
278
2. The assertion itself follows: Sumfe>rei uJmi~n, in[ a egj w< ajpe>lqw, -- It is expedient for you that I go away."
There are two things in the words: -- Christ's departure; and the usefulness of it to his disciples: --
For his departure, it is known what is intended by it; -- the withdrawing his bodily presence from the earth after his resurrection, the "heaven being to receive him, until the times of the restitution of all things," <440321>Acts 3:21; for in respect of his Deity, and the exercise of love and care towards them, he promised to be with them to the end of the world, <402820>Matthew 28:20. Of this saith he, Sumfe>rei uJmi~n, -- "It conduceth to your good; it is profitable for you; it is for your advantage; it will answer the end that you aim at." That is the sense of the word which we have translated "expedient;" -- "It is for your profit and advantage." This, then, is that which our Savior asserts, and that with the earnestness before mentioned, desiring to convince his sorrowful followers of the truth of it, -- namely, that his departure, which they so much feared and were troubled to think of, would turn to their profit and advantage.
3. Now, although it might be expected that they should acquiesce in this asseveration of truth itself, yet because they were generally concerned in the ground of the truth of it, he acquaints them with that also; and, that we may confess it to be a great matter, that gives certainty and evidence to that proposition, he expresses it negatively and positively: "If I go not away, he will not come; but if I depart, I will send him." Concerning the going away of Christ I have spoken before; of the Comforter, his coming and sending, I shall now treat, as being the thing aimed at.
Oj parak> lhtov: the word being of sundry significations, many translations have thought fit not to restrain it, but do retain the original word "paracletus;" so the Syrian also: and, as some think, it was a word before in use among the Jews (whence the Chaldee paraphrase makes use of it, Job<181620> 16:20); and amongst them it signifies one that so taught others as to delight them also in his teaching, -- that is, to be their comforter. In Scripture it has two eminent significations, -- an "advocate" and a "comforter;" in the first sense our Savior is called parak> lhtov, 1<620201> John 2:1. Whether it be better rendered here an advocate or a comforter may be doubted.
279
Look into the foregoing occasion of the words, which is the disciples' sorrow and trouble, and it seems to require the Comforter: "Sorrow has filled your hearts; but I will send you the Comforter;" -- look into the next words following, which contain his peculiar work for which he is now promised to be sent, and they require he should be an Advocate, to plead the cause of Christ against the world, verse 8. I shall choose rather to interpret the promise by the occasion of it, which was the sorrow of his disciples, and to retain the name of the Comforter.
Who this Comforter is, our blessed Savior had before declared, chap. 15:26. He is Pneum~ a thv~ ajlhqei>av, "the Spirit of truth;" that is, the Holy Ghost, who revealeth all truth to the sons of men. Now, of this Comforter two things are affirmed: --
(1.) That he shall come.
(2.) That Christ shall send him.
(1.) That he shall come. The affirmative of his coming on the performance of that condition of it, of Christ going away, is included in the negation of his coming without its accomplishment: "If I go not away, he will not come;" -- "If I do go (ejleu>setai), he will come." So that there is not only the mission of Christ, but the will of the Spirit, in his coming: "He will come," this own will is in his work.
(2.) Pem> yw aujton> , -- "I will send him." The mystery of his sending the Spirit, our Savior instructs his disciples in by degrees. Chap. 14:16, he saith, "I will pray the Father, and he shall give you another Comforter;" in the progress of his discourse he gets one step more upon their faith, verse 26, "But the Comforter, which is the Holy Ghost, whom the Father will send in my name;" but, chap. 15:26, he saith, "I will send him from the Father;" and here, absolutely, "I will send him." The business of sending the Holy Ghost by Christ -- which argues his personal procession also from him, the Son was a deep mystery, which at once they could not bear; and therefore he thus instructs them in it by degrees.
This is the sum: -- the presence of the Holy Ghost with believers as a comforter, sent by Christ for those ends and purposes for which he is promised, is better and more profitable for believers than any corporeal
280
presence of Christ can be, now he has fulfilled the one sacrifice for sin which he was to offer.
Now, the Holy Spirit is promised under a twofold consideration: --
[1.] As a Spirit of sanctification to the elect, to convert them and make them believers.
[2.] As a Spirit of consolation to believers, to give them the privileges of the death and purchase of Christ: it is in the latter sense only wherein he is here spoken of. Now, as to his presence with us in this regard, and the end and purposes for which he is sent, for what is aimed at, observe, --
1st. The rise and fountain of it;
2ndly. The manner of his being given;
3rdly. Our manner of receiving him;
4thly. His abiding with us;
5thly. His acting in us;
6thly. What are the effects of his working in us: and then how we hold communion with him will from all these appear.
What the Scripture speaketh to these particulars, shall briefly be considered: --
1st. For the fountain of his coming, it is mentioned, <431526>John 15:26, Para< tou~ Patroetai, "He proceedeth from the Father;" this is the fountain of this dispensation, he proceedeth from the Father. Now there is a twofold ejkpo>reusiv or "procession" of the Spirit: --
(1st.) Fusikh>, or uJpostatikh,> in respect of substance and personality.
(2ndly.) Oj ikonomikh,> or dispensatory, in respect of the work of grace.
Of the first -- in which respect he is the Spirit of the Father and the Son, proceeding from both eternally, so receiving his substance and personality -- I speak not: it is a business of another nature than that I have now in hand. Therein, indeed, lies the first and most remote foundation of all our distinct communion with him and our worship of him; but because abiding
281
in the naked consideration hereof, we can make no other progress than the bare acquiescence of faith in the mystery revealed, with the performance of that which is due to the person solely on the account of his participation of the essence, I shall not at present dwell upon it.
His ejkpo>reusiv or proceeding, mentioned in the place insisted on, is his economical or dispensatory proceeding, for the carrying on of the work of grace. It is spoken of him in reference to his being sent by Christ after his ascension: "I will send him which proceedeth," -- namely, "then when I send him." As God is said to "come out of his place," <232621>Isaiah 26:21, not in regard of any mutation in him, but of the new work which he would effect; so it follows, the Lord comes out of his place "to punish the inhabitants of the earth." And it is in reference to a peculiar work that he is said to proceed, -- namely, to testify of Christ: which cannot be assigned to him in respect of his eternal procession, but of his actual dispensation; as it is said of Christ, "He came forth from God." The single mention of the Father in this place, and not of the Son, belongs to the gradation before mentioned, whereby our Savior discovers this mystery to his disciples. He speaks as much concerning himself, <431607>John 16:7. And this relation ad extra (as they call it) of the Spirit unto the Father and the Son, in respect of operation, proves his relation ad intra, in respect of personal procession; whereof I spake before.
Three things are considerable in the foundation of this dispensation, in reference to our communion with the Holy Ghost: --
[1st.] That the will of the Spirit is in the work: Ej kporeu>etai, -- "He comes forth himself". Frequent mention is made (as we shall see afterward) of his being sent, his being given, and poured out; [but] that it might not be thus apprehended, either that this Spirit were altogether an inferior, created spirit, a mere servant, as some have blasphemed, nor yet merely and principally, as to his personality, the virtue of God, as some have fancied, he has idiwm> ata upJ ostatika,> personal properties, applied to him in this work, arguing his personality and liberty. Ej kporeu>Etai, -- "He, of himself and of his own accord, proceedeth."
[2ndly.] The condescension of the Holy Ghost in this order of working, this dispensation, to proceed from the Father and the Son, as to this work;
282
to take upon him this work of a Comforter, as the Son did the work of a Redeemer: of which afterward.
[3rdly.] The fountain of the whole is discovered to be the Father, that we may know his works in the pursuit of electing love, which everywhere is ascribed to the Father. This is the order here intimated: -- First, there is the pro>qesiv of the Father, or the purpose of his love, the fountain of all; then the ejrwt> hsiv, the asking of the Son, <431416>John 14:16, which takes in his merit and purchase; whereunto follows ejkpo>reusiv, or willing proceeding of the Holy Ghost. And this gives testimony, also, to the foundation of this whole discourse, -- namely, our peculiar communion with the Father in love, the Son in grace, and the Holy Ghost in consolation. This is the door and entrance of that fellowship of the Holy Ghost whereunto we are called. His gracious and blessed will, his infinite and ineffable condescension, being eyed by faith as the foundation of all those effects which he works in us, and privileges whereof by him we are made partakers, our souls are peculiarly conversant with him, and their desires, affections, and thankfulness, terminated on him: of which more afterward. This is the first thing considerable in our communion with the Holy Ghost.
2ndly. The manner of his collation or bestowing, or the manner of his communication unto us from this fountain, is herein also considerable; and it is variously expressed, to denote three things: --
(1st.) The freeness of it: thus he is said to be GIVEN, <431416>John 14:16; "He shall give you another comforter." I need not multiply places to this purpose. The most frequent adjunct of the communication of the Spirit is this, that he is given and received as of gift: "He will give his Holy Spirit to them that ask him." That which is of gift is free. The Spirit of grace is given of grace: and not only the Spirit of sanctification, or the Spirit to sanctify and convert us, is a gift of free grace, but in the sense whereof we speak, in respect of consolation, he is of gift also; he is promised to be given unto believers. Hence the Spirit is said to be received by the gospel, not by the law, <480302>Galatians 3:2; that is, of mere grace, and not of our own procuring. And all his workings are called caris> mata, -- "free donations." He is freely bestowed, and freely works; and the different measures wherein he is received, for those ends and purposes of consolation which we shall consider, by believers, which are great, various,
283
and inexpressible, arise from hence, that we have him by donation, or free gift. And this is the tenure whereby we hold and enjoy him, a tenure of free donation. So is he to be eyed, so to be asked, so to be received. And this, also, faith takes in and closes withal, in our communion with the Comforter: -- the conjunction and accord of his will with the gift of Father and Son; the one respecting the distinct operation of the Deity in the person of the Holy Ghost; the other, the economy of the whole Trinity in the work of our salvation by Jesus Christ. Here the soul rejoiceth itself in the Comforter, -- that he is willing to come to him, that he is willing to be given him. And seeing all is will and gift, grace is magnified on this account.
(2ndly.) The authority of it. Thence he is said to be SENT. chap. 14:26, "The Father will send him in my name;" and, chap. 15:26, "I will send him unto you from the Father;" and, "Him will I send unto you," chap. 16:7. This mission of the Holy Ghost by the Father and the Son, as it answers the order of the persons' subsistence in the blessed Trinity, and his procession from them both, so the order voluntarily engaged in by them for the accomplishment, as was said, of the work of our salvation. There is in it, in a most special manner, the condescension of the Holy Ghost, in his love to us, to the authoritative delegation of Father and Son in this business; which argues not a disparity, dissimilitude, or inequality of essence, but of once, in this work. It is the office of the Holy Ghost to be an advocate for us, and a comforter to us; in which respect, not absolutely, he is thus sent authoritatively by Father and Son. It is a known maxim, that "inaequalitas officii non tollit aequalitatem naturae." This subjection (if I may so call it), or inequality in respect of office, does no ways prejudice the equality of nature which he has with Father and Son; no more than the mission of the Son by the Father does his. And on this authoritative mission of the Spirit does the right apprehension of many mysteries in the gospel, and the ordering of our hearts in communion with him, depend.
[1st.] Hence is the sin against the Holy Ghost (what it is I do not now dispute) unpardonable, and has that adjunct of rebellion put upon it that no other sin has, -- namely, because he comes not, he acts not, in his own name only, though in his own also, but in the name and authority of the Father and Son, from and by whom he is sent; and therefore, to sin against him is to sin against all the authority of God, all the love of the Trinity,
284
and the utmost condescension of each person to the work of our salvation. It is, I say, from the authoritative mission of the Spirit that the sin against him is peculiarly unpardonable; -- it is a sin against the recapitulation of the love of the Father, Son, and Spirit. And from this consideration, were that our present business, might the true nature of the sin against the Holy Ghost be investigated. Certainly it must consist in the contempt of some operation of his, as acting in the name and authority of the whole Trinity, and that in their ineffable condescension to the work of grace. But this is of another consideration.
[2ndly.] On this account we are to pray the Father and the Son to give the Spirit to us. <421113>Luke 11:13, "Your heavenly Father will give the Holy Spirit to them that ask him." Now the Holy Ghost, being God, is no less to be invocated, prayed to, and called on, than the Father and Son; as elsewhere I have proved. How, then, do we ask the Father for him, as we do in all our supplications, seeing that we also pray that he himself would come to us, visit us, and abide with us? In our prayers that are directed to himself, we consider him as essentially God over all, blessed for evermore; we pray for him from the Father and Son, as under this mission and delegation from them. And, indeed, God having most plentifully revealed himself in the order of this dispensation to us, we are (as Christians generally do) in our communion to abound in answerable addresses; that is, not only to the person of the Holy Ghost himself, but properly to the Father and Son for him, which refers to this dispensation.
[3rdly.] Hence is that great weight, in particular, laid upon our not grieving the Spirit, <490430>Ephesians 4:30, -- because he comes to us in the name, with the love, and upon the condescension, of the whole blessed Trinity. To do that which might grieve him so sent, on such an account, for that end and purpose which shall afterward be mentioned, is a great aggravation of sin. He expects cheerful entertainment with us, and may do so justly, upon his own account, and the account of the work which he comes about; but when this also is added, that he is sent of the Father and the Son, commissioned with their love and grace, to communicate them to their souls, -- this is that which is, or ought to be, of unspeakable esteem with believers. And this is that second thing expressed in the manner of his communication, -- he is sent by authority.
285
(3rdly.) He is said to be poured out or SHED on us, <560306>Titus 3:6, ejxe>ceen ejf j hmJ a~v plousi>wv, -- that Holy Ghost which he has richly poured out upon us, or shed on us abundantly. And this was the chief expression of his communication under the Old Testament; the mystery of the Father and the Son, and the matter of commission and delegation being then not so clearly discovered. <233215>Isaiah 32:15,
"Until the Spirit be poured upon us from on high, and the wilderness be a fruitful field, and the fruitful field be counted for a forest;"
that is, till the Gentiles be called, and the Jews rejected. And chap. <234403>44:3, "I will pour my Spirit upon thy seed, and my blessing upon thine offspring." That eminent place of <381210>Zechariah 12:10 is always in our thoughts. Now, this expression, as is known, is taken from the allusion of the Spirit unto water; and that in relation to all the uses of water, both natural and typical. A particular relation of them I cannot now insist on; perhaps efficacy and plenty are chiefly intended.
Now, this threefold expression, of giving, sending, and pouring out, of the Spirit, gives us the three great properties of the covenant of grace: -- First, That it is free; he is given. Secondly, That it is orderly, ordered in all things, and sure, from the love of the Father, by the procurement of the Son; and thence is that variety of expression, of the Father's sending him, and the Son's sending him from the Father, he being the gift of the Father's love, and purchase of the blood of the Son. Thirdly. The efficacy of it, as was last observed. And this is the second thing considerable.
3rdly. The third, which is our receiving him, I shall speak more briefly of. That which I first proposed of the Spirit, considered as a Spirit of sanctification and a Spirit of consolation, is here to be minded. Our receiving of him as a Spirit of sanctification is a mere passive reception, as a vessel receives water. He comes as the wind on Ezekiel's dead bones, and makes them live; he comes into dead hearts, and quickens them, by an act of his almighty power: but now, as he is the Spirit of consolation, it is otherwise. In this sense our Savior tells us that the "world cannot receive him," <431417>John 14:17,
286
"The world receiveth him not, because it seeth him not, neither knoweth him: but ye know him, for he dwelleth with you, and shall be in you."
That it is the Spirit of consolation, or the Spirit for consolation, that here is promised, is evident from the close of the verse, where he is said then to be in them when he is promised to them. He was in them as a Spirit of quickening and sanctification when promised to them as a Spirit of comfort and consolation, to abide with them for that purpose. Now, the power that is here denied to be in the world, with the reason of it, that they cannot receive the Spirit, because they know him not, is ascribed to believers; -- they can receive him, because they know him. So that there is an active power to be put forth in his reception for consolation, though not in his reception for regeneration and sanctification. And this is the power of faith. So <480302>Galatians 3:2, they received the Spirit by the hearing of faith; -- the preaching of the gospel, begetting faith in them, enabled them to receive the Spirit. Hence, believing is put as the qualification of all our receiving the Holy Ghost. <430739>John 7:39, "This he spake of the Spirit, which they that believe on him should receive." It is believers that thus receive the Spirit; and they receive him by faith. Now, there are three special acts of faith, whereby it goes forth in the receiving of the Spirit. I shall but name them: --
(1st.) It considers the Spirit, in the economy before described, as promised. It is faith alone that makes profit of the benefit of the promises, <580402>Hebrews 4:2. Now he is called the Spirit of that promise, <490113>Ephesians 1:13, -- the Spirit that in the covenant is promised; and we receive the promise of the Spirit through faith, <480314>Galatians 3:14: so that the receiving of the Spirit through faith, is the receiving of him as promised. Faith eyes the promise of God and of Jesus Christ, of sending the Spirit for all those ends that he is desired; thus it depends, waits, mixing the promise with itself, until it receive him.
(2ndly.) By prayer. He is given as a Spirit of supplication, that we may ask him as a Spirit of consolation, <421113>Luke 11:13; and, indeed, this asking of the Spirit of God, in the name of Christ, either directly or immediately, or under the name of some fruit and effect; of him, is the chiefest work of faith in this world.
287
(3rdly.) It cherisheth him, by attending to his motions, improving his acting according to his mind and will; which is all I shall say to this third thing, or our receiving of the Spirit, which is sent of Jesus Christ. We do it by faith, looking on him as purchased by Jesus Christ, and promised of the Father; we seek him at the hands of God, and do receive him.
4thly. The next considerable thing is, his abode with us. Now this is two ways expressed in the Scripture: --
(1st.) In general. As to the thing itself, it is said he shall abide with us.
(2ndly.) In particular. As to the manner of its abiding, it is by inhabitation or indwelling. Of the inhabitation of the Spirit I have spoken fully elsewhere, nor shall I now insist on it. Only whereas the Spirit, as has been observed, is considered as a Spirit of sanctification, or a Spirit of consolation, he is said to dwell in us chiefly, or perhaps solely, as he is a Spirit of sanctification: which is evident from the work he does, as indwelling, -- he quickeneth and sanctifieth, <450811>Romans 8:11; and the manner of his indwelling, -- as in a temple, which he makes holy thereby, 1<460619> Corinthians 6:19; and his permanency in his so doing, -- which, as is evident, relates to sanctification only: but yet the general notion of it in abiding is ascribed to him as a comforter, <431416>John 14:16, "He shall abide with you for ever." Now, all the difficulty of this promise lies in this, that whereas the Spirit of sanctification dwells in us always, and it is therefore impossible that we should lose utterly our holiness, whence is it that, if the Comforter abide with us for ever, we may yet utterly lose our comfort? A little to clear this in our passage: --
[1st.] He is promised to abide with the disciples for ever, in opposition to the abode of Christ. Christ, in the flesh, had been with them for a little while, and now was leaving them, and going to his Father. He had been the comforter immediately himself for a season, but is now upon his departing; wherefore, promising them another comforter, they might fear that he would even but visit them for a little season also, and then their condition would be worse than ever. Nay, but saith our Savior, "Fear it not: this is the last dispensation; there is to be no alteration. When I am gone, the Comforter is to do all the remaining work: there is not another to be looked for, and I promise you him; nor shall he depart from you, but always abide with you."
288
[2ndly.] The Comforter may always abide with us, though not always comfort us; he who is the Comforter may abide, though he do not always that work. For other ends and purposes he is always with us; as to sanctify and make us holy. So was the case with David, <195111>Psalm 51:11,12, "Take not thy Holy Spirit from me." The Holy Spirit of sanctification was still with David; but saith he, "Restore unto me the joy of thy salvation;" that is, the Spirit of consolation, that was lost, when the promise was made good in the abode of the other.
[3rdly.] The Comforter may abide as a comforter, when he does not actually comfort the soul. In truth, as to the essence of holiness, he cannot dwell in us but withal he must make us holy; for the temple of God is holy; -- but as to his comforting, his acting therein are all of his sovereign will; so that he may abide, and yet not actually comfort us.
[4thly.] The Spirit often works for it, and tenders consolation to us, when we do not receive it; the well is nigh, and we see it not, -- we refuse to be comforted. I told you that the Spirit as a sanctifier comes with power, to conquer an unbelieving heart; the Spirit as a comforter comes with sweetness, to be received in a believing heart. He speaks, and we believe not that it is his voice; he tenders the things of consolation, and we receive them not. "My sore ran," saith David, "and my soul refused to be comforted."
[5thly.] I deny that ever the Holy Spirit does absolutely and universally leave a believing soul without consolation. A man may be darkened, clouded, refuse comfort, -- actually find none, feel none; but radically he has a foundation of consolation, which in due time will be drawn forth: and therefore, when God promises that he will heal sinners, and restore comfort to them, as <235718>Isaiah 57:18, it is not that they were without any, but that they had not so much as they needed, that that promise is made. To insist on the several ways whereby men refuse comfort, and come short of the strong consolation which God is willing that we should receive, is not my purpose at present. Thus, then, the Spirit being sent and given, abideth with the souls of believers, -- leaves them not, though he variously manifest himself in his operations: of which in the next place.
289
CHAPTER 2
Of the acting of the Holy Ghost in us, being bestowed on us -- He worketh effectually, distributeth, giveth.
Having thus declared from whence and how the Holy Ghost is given unto us as a Spirit of consolation, I come, in the next place, --
5thly. To declare what are his acting in us and towards us, being so bestowed on us and received by us. Now, here are two general heads to be considered: --
(1st.) The manner and kind of his acting in us, which are variously expressed; and,
(2ndly.) The particular products of his acting in our souls, wherein we have communion with him. The first is variously expressed; I shall pass through them briefly: --
(1st.) He is said (ejnergei~n) "to work effectually," 1<461211> Corinthians 12:11, "All these worketh" (or effecteth) "that one and the self-same Spirit." It is spoken there, indeed, in respect of his distribution of gifts; but the way is the same for the communication of graces and privileges. He does it by working: which, as it evinces his personality, especially as considered with the words following, "Dividing to every man according to his will" (for to work according to will is the inseparable property of a person, and is spoken expressly of God, <490111>Ephesians 1:11); so in relation to verse 6, foregoing, it makes no less evident his Deity. What he is here said to do as the Spirit bestowed on us and given unto us, there is he said as God himself to do: "There are diversities of operations, but it is the same God which worketh all in all;" which here, in other words, is, "All these worketh that one and the self same Spirit, dividing to every man severally as he will." What we have, then, from him, we have by the way of his energetical working. It is not by proposing this or that argument to us, persuading us by these or those moral motives or inducements alone, leaving us to make use of them as we can; but he works effectually himself, what he communicates of grace or consolation to us.
290
[2ndly.] In the same verse, as to the manner of his operation, he is said diairei~n, -- he divideth or distributeth to every one as he will. This of distribution adds to that of operation, choice, judgement, and freedom. He that distributes variously, does it with choice, and judgement, and freedom of will. Such are the proceedings of the Spirit in his dispensations: to one, he giveth one thing eminently; to another, another; -- to one, in one degree; to another, in another. Thus are the saints, in his sovereignty, kept in a constant dependence on him. He distributes as he will; -- who should not be content with his portion? what claim can any lay to that which he distributeth as he will? which is farther manifested, --
[3rdly.] By his being said to give when and what he bestows. They "spake with other tongues, as the Spirit gave them utterance," <440204>Acts 2:4. He gave them to them; that is, freely: whatever he bestows upon us, is of his gift. And hence it is to be observed, that in the economy of our salvation, the acting of no one person does prejudice the freedom and liberty of any other: so the love of the Father in sending the Son is free, and his sending does no ways prejudice the liberty and love of the Son, but that he lays down his life freely also; so the satisfaction and purchase made by the Son does no way prejudice the freedom of the Father's grace in pardoning and accepting us thereupon; so the Father's and Son's sending of the Spirit does not derogate from his freedom in his workings, but he gives freely what he gives. And the reason of this is, because the will of the Father, Son, and Holy Ghost, is essentially the same; so that in the acting of one there is the counsel of all and each freely therein.
Thus, in general, is the manner and kind of his working in us and towards us, being bestowed upon us, described. Power, choice, freedom, are evidently denoted in the expressions insisted on. It is not any peculiar work of his towards us that is hereby declared, but the manner how he does produce the effects that shall be insisted on.
(2ndly.) That which remains, in the last place, for the explanation of the things proposed to be explained as the foundation of the communion which we have with the Holy Ghost, is, --
The effects that, being thus sent and thus working, he does produce; which I shall do, not casting them into any artificial method, but taking them up as I find them lying scattered up and down in the Scripture, only
291
descending from those which are more general to those which are more particular, neither aiming nor desiring to gather all the several, but insisting on those which do most obviously occur.
Only as formerly, so now you must observe, that I speak of the Spirit principally (if not only) as a comforter, and not as a sanctifier; and therefore the great work of the Spirit towards us all our days, in the constant and continual supplies of new light, power, vigor, as to our receiving of grace from him, belonging to that head of sanctification, must be omitted.
Nor shall I insist on those things which the Comforter does in believers effect towards others, in his testifying to them and convincing of the world, which are promised, <431526>John 15:26, 16:8, wherein he is properly their advocate; but only on those which as a comforter he works in and towards them on whom he is bestowed.
292
CHAPTER 3
Of the things wherein we have communion with the Holy Ghost -- He brings to remembrance the things spoken by Christ, Jo<431426> hn 14:26 -- The manner how he does it -- The Spirit glorifies Christ in the hearts of believers, <431614>John 16:14, sheds abroad the love of God in them -- The witness of the Spirit, what it is, Romans 8:l6 -- The sealing of the Spirit, <490113>Ephesians 1:13 -- The Spirit, how an earnest; on the part of God, on the part of the saints -- Difference between the earnest of the Spirit and tasting of the powers of the world to come -- Unction by the Spirit, <231102>Isaiah 11:2,3 -- The various teachings of the Holy Ghost -- How the Spirit of adoption and of supplication.
The things which, in the foregoing chapters, I called effects of the Holy Ghost in us, or towards us, are the subject-matter of our communion with him, or the things wherein we hold peculiar fellowship with him as our comforter. These are now proposed to consideration: --
1. The first and most general is that of <431426>John 14:26, "He shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you." There are two parts of this promise: --
(1.) Of teaching.
(2.) Of bringing to remembrance. Of his teaching I shall speak afterward, when I come to treat of his anointing us.
His bringing the things to remembrance that Christ spake is the first general promise of him as a comforter: yJ pomnh>sei umJ av~ pan> ta, -- "He shall make you mind all these things." Now, this also may be considered two ways: --
[1.] Merely in respect of the things spoken themselves. So our Savior here promiseth his apostles that the Holy Ghost should bring to their minds, by an immediate efficacy, the things that he had spoken, that by his inspiration they might be enabled to write and preach them for the good and benefit of his church. So Peter tells us, 2<610121> Epistle 1:21, "Holy men of God spake as they were moved by the Holy Ghost" (that is, in writing the Scripture); upJ o< Pneu>matov agJ i>ou ferom> enoi, -- born up by him, carried beyond themselves, to speak his words, and what he indited to
293
them. The apostles forgot much of what Christ had said to them, or might do so; and what they did retain, in a natural way of remembrance, was not a sufficient foundation to them to write what they so remembered for a rule of faith to the church. For the word of prophecy is not ijdia> v ejpilu>sewv, -- from any man's proper impulse; it comes not from any private conception, understanding, or remembrance. Wherefore, Christ promises that the Holy Ghost shall do this work; that they might infallibly give out what he had delivered to them. Hence that expression in <420103>Luke 1:3, Purhkolouqhkot> i an] wqen, is better rendered, "Having obtained perfect knowledge of things from above," noting the rise and spring of his so understanding things as to be able infallibly to give them out in a rule of faith to the church, than the beginning of the things themselves spoken of; which the word itself will not easily allow of.
[2.] In respect of the comfort of what he had spoken, which seems to be a great part of the intendment of this promise. He had been speaking to them things suited for their consolation; giving them precious promises of the supplies they should have from him in this life, -- of the love of the Father, of the glory he was providing for them, the sense and comfort whereof is unspeakable, and the joy arising from them full of glory. But saith he, "I know how unable you are to make use of these things for your own consolation; the Spirit, therefore, shall recover them upon your minds, in their full strength and vigor, for that end for which I speak them." And this is one cause why it was expedient for believers that Christ's bodily absence should be supplied by the presence of the Spirit. Whilst he was with them, how little efficacy on their hearts had any of the heavenly promises he gave them! When the Spirit came, how full of joy did he make all things to them! That which was his peculiar work, which belonged to him by virtue of his office, that he also might be glorified, was reserved for him. And this is his work to the end of the world, -- to bring the promises of Christ to our minds and hearts, to give us the comfort of them, the joy and sweetness of them, much beyond that which the disciples found in them, when Christ in person spake them to them; their gracious influence being then restrained, that, as was said, the dispensation of the Spirit might be glorified. So are the next words to this promise, verse 27, "Peace I leave with you. My peace I give unto you." The Comforter being sent to bring what Christ said to remembrance, the consequent of it
294
is peace, and freedom from trouble of heart; -- whatever peace, relief, comfort, joy, supportment, we have at any time received from any work, promise, or thing done by Christ, it all belongs to this dispensation of the Comforter. In vain should we apply our natural abilities to remember, call to mind, consider, the promises of Christ; without success would it be, -- it is so daily: but when the Comforter does undertake the work, it is done to the purpose. How we have peculiar communion with him herein, in faith and obedience, in the consolation received in and by the promises of him brought to mind, shall be afterward declared. This, in general, is obtained: -- our Savior Jesus Christ, leaving the efficacy even of those promises which in person he gave to his apostles in their great distress, as to their consolation, unto the Holy Ghost, we may see the immediate spring of all the spiritual comfort we have in this world, and the fellowship which we have with the Ho]y Ghost therein.
Only here, as in all the particulars following, the manner of the Spirit's working this thing is always to be born in mind, and the interest of his power, will, and goodness in his working. He does this, --
1st. Powerfully, or effectually;
2ndly. Voluntarily;
3rdly. Freely.
1st. Powerfully: and therefore does comfort from the words and promises of Christ sometimes break in through all opposition into the saddest and darkest condition imaginable; it comes and makes men sing in a dungeon, rejoice in flames, glory in tribulation; it will into prisons, racks, through temptations, and the greatest distresses imaginable. Whence is this? To< Pneu~ma ejnergei~, -- the Spirit works effectually, his power is in it; he will work, and none shall let him. If he will bring to our remembrance the promises of Christ for our consolation, neither Satan nor man, sin nor world, nor death, shall interrupt our comfort. This the saints, who have communion with the Holy Ghost, know to their advantage. Sometimes the heavens are black over them, and the earth trembles under them; public, personal calamities and distresses appear so full of horror and darkness, that they are ready to faint with the apprehensions of them; -- hence is their great relief, and the retrievement of their spirits; their consolation or
295
trouble depends not on any outward condition or inward frame of their own hearts, but on the powerful and effectual workings of the Holy Ghost, which by faith they give themselves up unto.
2ndly. Voluntarily, -- distributing to every one as he will; and therefore is this work done in so great variety, both as to the same person and divers. For the same person, full of joy sometimes in a great distress, full of consolation, -- every promise brings sweetness when his pressures are great and heavy; another time, in the least trial [he] seeks for comfort, searches the promise, and it is far away. The reason is, Pneu~ma diairei~ kaqwletai, -- the Spirit distributes as he will. And so with divers persons: to some each promise is full of life and comfort; others taste little all their days, -- all upon the same account. And this faith especially regards in the whole business of consolation: -- it depends on the sovereign will of the Holy Ghost; and so is not tied unto any rules or course of procedure. Therefore does it exercise itself in waiting upon him for the seasonable accomplishment of the good pleasure of his will.
3rdly. Freely. Such of the variety of the dispensation of consolation by promises depends on this freedom of the Spirit's operation. Hence it is that comfort is given unexpectedly, when the heart has all the reasons in the world to look for distress and sorrow; thus sometimes it is the first means of recovering a backsliding soul, who might justly expect to be utterly cast off. And these considerations are to be carried on in all the other effects and fruits of the Comforter: of which afterward. And in this first general effect or work of the Holy Ghost towards us have we communion and fellowship with him. The life and soul of all our comforts lie treasured up in the promises of Christ. They are the breasts of all our consolation. Who knows not how powerless they are in the bare letter, even when improved to the uttermost by our considerations of them, and meditation on them? as also how unexpectedly they sometimes break upon the soul with a conquering, endearing life and vigor? Here faith deals peculiarly with the Holy Ghost. It considers the promises themselves; looks up to him, waits for him, considers his appearances in the word depended on, -- owns him in his work and efficacy. No sooner does the soul begin to feel the life of a promise warming his heart, relieving, cherishing, supporting, delivering from fear, entanglements, or troubles, but
296
it may, it ought, to know that the Holy Ghost is there; which will add to his joy, and lead him into fellowship with him.
2. The next general work seems to be that of <431614>John 16:14, "The Comforter shall glorify me; for he shall receive of mine, and shall show it unto you." The work of the Spirit is to glorify Christ: whence, by the way, we may see how far that spirit is from being the Comforter who sets up himself in the room of Christ; such a spirit as saith he is all himself: "for as for him that suffered at Jerusalem, it is no matter that we trouble ourselves about him. This spirit is now all. This is not the Comforter. His work is to glorify Christ, -- him that sends him. And this is an evident sign of a false spirit, whatever its pretense be, if it glorify not that Christ who was now speaking to his apostles; and such are many that are gone abroad into the world. But what shall this Spirit do, that Christ may be glorified "He shall," saith he, "take of mine," -- ejk tou~ ejmou~ lh>yetai. What these things are is declared in the next verse: "All things that the Father has are mine; therefore I said he shall take of mine." It is not of the essence and essential properties of the Father and Son that our Savior speaks; but of the grace which is communicated to us by them. This Christ calls, "My things," being the fruit of his purchase and mediation: on which account he saith all his Father's things are his; that is, the things that the Father, in his eternal love, has provided to be dispensed in the blood of his Son, -- all the fruits of election. "These," said he, "the Comforter shall receive; that is, they shall be committed unto him to dispose for your good and advantage, to the end before proposed." So it follows, anj aggelei,~ -- He shall show, or declare and make them known to you." Thus, then, is he a comforter. He reveals to the souls of sinners the good things of the covenant of grace, which the Father has provided, and the Son purchased. He shows to us mercy, grace, forgiveness, righteousness, acceptation with God; letteth us know that these are the things of Christ, which he has procured for us; shows them to us for our comfort and establishment. These things, I say, he effectually declares to the souls of believers; and makes them know them for their own good, -- know them as originally the things of the Father, prepared from eternity in his love and goodwill; as purchased for them by Christ, and laid up in store in the covenant of grace for their use. Then is Christ magnified and glorified in their hearts; then they know what a Savior and Redeemer he is. A soul does never glorify or
297
honor Christ upon a discovery or sense of the eternal redemption he has purchased for him, but it is in him a peculiar effect of the Holy Ghost as our comforter.
"No man can say that Jesus is the Lord, but by the Holy Ghost," 1<461203> Corinthians 12:3.
3. He "sheds the love of God abroad in our hearts," <450505>Romans 5:5. That it is the love of God to us, not our love to God, which is here intended, the context is so clear as nothing can be added thereunto. Now, the love of God is either of ordination or of acceptation, -- the love of his purpose to do us good, or the love of acceptation and approbation with him. Both these are called the love of God frequently in Scripture, as I have declared. Now, how can these be shed abroad in our hearts? Not in themselves, but in a sense of them, -- in a spiritual apprehension of them. jEkke>cutai, is "shed abroad;" the same word that is used concerning the Comforter being given us, <560306>Titus 3:6. God sheds him abundantly, or pours him on us; so he sheds abroad, or pours out the love of God in our hearts. Not to insist on the expression, which is metaphorical, the business is, that the Comforter gives a sweet and plentiful evidence and persuasion of the love of God to us, such as the soul is taken, delighted, satiated withal. This is his work, and he does it effectually. To give a poor sinful soul a comfortable persuasion, affecting it throughout, in all its faculties and affections, that God in Jesus Christ loves him, delights in him, is well pleased with him, has thoughts of tenderness and kindness towards him; to give, I say, a soul an overflowing sense hereof, is an inexpressible mercy.
This we have in a peculiar manner by the Holy Ghost; it is his peculiar work. As all his works are works of love and kindness, so this of communicating a sense of the love of the Father mixes itself with all the particulars of his acting. And as we have herein peculiar communion with himself, so by him we have communion with the Father, even in his love, which is thus shed abroad in our hearts: so not only do we rejoice in, and glorify the Holy Ghost, which does this work, but in him also whose love it is. Thus is it also in respect of the Son, in his taking of his, and showing of it unto us, as was declared. What we have of heaven in this world lies herein; and the manner of our fellowship with the Holy Ghost on this account falls in with what was spoken before.
298
4. Another effect we have of his, <450816>Romans 8:16, "The Spirit itself beareth witness with our spirit, that we are the children of God." You know whose children we are by nature, -- children of Satan and of the curse, or of wrath. By the Spirit we are put into another capacity, and are adopted to be the children of God, inasmuch as by receiving the Spirit of our Father we become the children of our Father. Thence is he called, verse 15, "The Spirit of adoption." Now, sometimes the soul, because it has somewhat remaining in it of the principle that it had in its old condition, is put to question whether it be a child of God or no; and thereupon, as in a thing of the greatest importance, puts in its claim, with all the evidences that it has to make good its title. The Spirit comes and bears witness in this case. An allusion it is to judicial proceedings in point of titles and evidences. The judge being set, the person concerned lays his claim, produceth his evidences, and pleads them; his adversaries endeavoring all that in them lies to invalidate them, and disannul his plea, and to cast him in his claim. In the midst of the trial, a person of known and approved integrity comes into the court, and gives testimony fully and directly on the behalf of the claimer; which stops the mouths of all his adversaries, and fills the man that pleaded with joy and satisfaction. So is it in this case. The soul, by the power of its own conscience, is brought before the law of God. There a man puts in his plea, -- that he is a child of God, that he belongs to God's family; and for this end produceth all his evidences, every thing whereby faith gives him an interest in God. Satan, in the meantime, opposeth with all his might; sin and law assist him; many flaws are found in his evidences; the truth of them all is questioned; and the soul hangs in suspense as to the issue. In the midst of the plea and contest the Comforter comes, and, by a word of promise or otherwise, overpowers the heart with a comfortable persuasion (and bears down all objections) that his plea is good, and that he is a child of God. And therefore it is said of him, Summarturei~ tw~| Pneu>mati hJmw~n. When our spirits are pleading their right and title, he comes in and bears witness on our side; at the same time enabling us to put forth acts of filial obedience, kind and childlike; which is called "crying, Abba, Father," <480406>Galatians 4:6. Remember still the manner of the Spirit's working, before mentioned, -- that he does it effectually, voluntarily, and freely. Hence sometimes the dispute hangs long, -- the cause is pleading many years. The law seems sometimes to prevail, sin and Satan to rejoice; and the poor soul is filled with dread
299
about its inheritance. Perhaps its own witness, from its faith, sanctification, former experience, keeps up the plea with some life and comfort; but the work is not done, the conquest is not fully obtained, until the Spirit, who worketh freely and effectually, when and how he will, comes in with his testimony also; clothing his power with a word of promise, he makes all parties concerned to attend unto him, and puts an end to the controversy.
Herein he gives us holy communion with himself. The soul knows his voice when he speaks, "Nec hominem sonat." There is something too great in it to be the effect of a created power. When the Lord Jesus Christ at one word stilled the raging of the sea and wind, all that were with him knew there was divine power at hand, <400825>Matthew 8:25-27. And when the Holy Ghost by one word stills the tumults and storms that are raised in the soul, giving it an immediate calm and security, it knows his divine power, and rejoices in his presence.
5. He seals us. "We are sealed by the Holy Spirit of promise, <490113>Ephesians 1:13; and, "Grieve not the Holy Spirit, whereby ye are sealed unto the day of redemption," chap. 4:30. I am not very clear in the certain peculiar intendment of this metaphor; what I am persuaded of the mind of God in it I shall briefly impart. In a seal two things are considered: --
(1.) The nature of it.
(2.) The use of it.
(1.) The nature of sealing consists in the imparting of the image or character of the seal to the thing sealed. This is to seal a thing, -- to stamp the character of the seal on it. In this sense, the effectual communication of the image of God unto us should be our sealing. The Spirit in believers, really communicating the image of God, in righteousness and true holiness, unto the soul, sealeth us. To have this stamp of the Holy Chest, so as to be an evidence unto the soul that it is accepted with God, is to be sealed by the Spirit; taking the metaphor from the nature of sealing. And in this sense is our Savior said to be sealed of God, <430627>John 6:27, even from that impression of the power, wisdom, and majesty of God that he had upon him in the discharge of his office.
300
(2.) The end of sealing is twofold: --
[1.] To confirm or ratify any grant or conveyance made in writing. In such cases men set their seals to make good and confirm their grants; and when this is done they are irrevocable. Or to confirm the testimony that is given by any one of the truth of any thing. Such was the manner among the Jews: -- when any one had given true witness unto any thing or matter, and it was received by the judges, they instantly set their seals to it, to confirm it in judgement. Hence it is said, that he who receives the testimony of Christ "sets to his seal that God is true," <430333>John 3:33. The promise is the great grant and conveyance of life and salvation in Christ to the souls of believers. That we may have full assurance of the truth and irrevocableness of the promise, God gives us the Spirit to satisfy our hearts of it; and thence is he said to seal us, by assuring our hearts of those promises and their stability. But, though many expositors go this way, I do not see how this can consist with the very meaning of the word. It is not said that the promise is sealed, but that we are sealed; and when we seal a deed or grant to any one, we do not say the man is sealed, but the deed or grant.
[2.] To appropriate, distinguish, or keep safe. This is the end of sealing. Men set their seals on that which they appropriate and desire to keep safe for themselves. So, evidently, in this sense are the servants of God said to be sealed, <660704>Revelation 7:4; that is, marked with God's mark, as his peculiar ones, -- for this sealing answers to the setting of a mark, <260904>Ezekiel 9:4. Then are believers sealed, when they are marked for God to be heirs of the purchased inheritance, and to be preserved to the day of redemption. Now, if this be the sealing intended, it denotes not an act of sense in the heart, but of security to the person. The Father gives the elect into the hands of Christ to be redeemed; having redeemed them, in due time they are called by the Spirit, and marked for God, and so give up themselves to the hands of the Father.
If you ask, now, "Which of these senses is chiefly intended in this expression of our being sealed by the Holy Ghost?" I answer, The first, not excluding the other. We are sealed to the day of redemption, when, from the stamp, image, and character of the Spirit upon our souls, we have a fresh sense of the love of God given to us, with a comfortable persuasion
301
of our acceptation with him. But of this whole matter I have treated at larger elsewhere.
Thus, then, the Holy Ghost communicates unto us his own likeness; which is also the image of the Father and the Son. "We are changed into this image by the Lord the Spirit," 2<470318> Corinthians 3:18; and herein he brings us into fellowship with himself. Our likeness to him gives us boldness with him. His work we look for, his fruits we pray for; and when any effect of grace, any discovery of the image of Christ implanted in us, gives us a persuasion of our being separated and set apart for God, we have a communion with him therein.
6. He is an earnest unto us. 2<470122> Corinthians 1:22, He has "given the earnest of the Spirit in our hearts;" chap. 5:5, "Who also has given unto us the earnest of the Spirit;" as also, <490113>Ephesians 1:13,14, "Ye are sealed with that Holy Spirit of promise, which is the earnest of our inheritance." In the two former places we are said to have the earnest of the Spirit; in the latter, the Spirit is said to be our earnest: "of the Spirit," then, in the first place, is, as we say, "genitivus materiae;" denoting not the cause, but the thing itself; -- not the author of the earnest, but the matter of it. The Spirit is our earnest; as in the last place is expressed. The consideration of what is meant by the "Spirit," here, and what is meant by an "earnest," will give some insight into this privilege, which we receive by the Comforter: --
(1.) What grace, what gift of the Spirit, is intended by this earnest, some have made inquiry; I suppose to no purpose. It is the Spirit himself, personally considered, that is said to be this earnest, 2<470122> Corinthians 1:22. It is God has given the earnest of the Spirit in our hearts: an expression directly answering that of <480406>Galatians 4:6, "God has sent forth the Spirit of his Son into your hearts;" that is, the person of the Spirit; for nothing else can be called the Spirit of his Son: and in <490114>Ephesians 1:14, he has given the Spirit (o[v for o)[ ; which is that earnest. The Spirit of promise himself is this earnest. In giving us this Spirit he gives us this earnest.
(2.) An earnest it is, -- arj rj aJ abwn> . Neither the Greek nor the Latin has any word to express directly what is here intended. The Latins have made words for it, from that expressed here in the Greek, "arrha" and "arrabo."
302
The Greek word is but the Hebrew "herabon" [^wObr[; e]; which, as some conceive, came amongst them by the Syrian merchants, being a word of trade. It is by some rendered, in Latin, "pignus," a "pledge;" but this cannot be here intended. A pledge is that property which any one gives or leaves in the custody of another, to assure him that he will give him, or pay him, some other thing; in the nature of that which we call a "pawn." Now, the thing that is here intended, is a part of that which is to come, and but a part of it, according to the trade use of the word, whence the metaphor is taken; it is excellently rendered in our language, an "earnest." An earnest is part of the price of any thing, or part of any grant, given beforehand to assure the person to whom it is given that at the appointed season he shall receive the whole that is promised him.
That a thing be an earnest, it is required, --
[1.] That it be part of the whole, of the same kind and nature with it; as we do give so much money in earnest to pay so much more.
[2.] That it be a confirmation of a promise and appointment; first the whole is promised, then the earnest is given for the good and true performance of that promise.
Thus the Spirit is this earnest. God gives us the promise of eternal life. To confirm this to us, he giveth us his Spirit; which is, as the first part of the promise, to secure us of the whole. Hence he is said to be the earnest of the inheritance that is promised and purchased.
And it may be considered how it may be said to be an earnest on the part of God, who gives him; and on the part of believers, who receive him: --
1st. He is an earnest on the part of God, in that God gives him as a choice part of the inheritance itself, and of the same kind with the whole, as an earnest ought to be. The full inheritance promised, is the fullness of the Spirit in the enjoyment of God. When that Spirit which is given us in this world shall have perfectly taken away all sin and sorrow, and shall have made us able to enjoy the glory of God in his presence, that is the full inheritance promised. So that the Spirit given us for the fitting of us for enjoyment of God in some measure, whilst we are here, is the earnest of the whole.
303
God does it to this purpose, to assure us and secure us of the inheritance? Having given us so many securities without us, -- his word, promises, covenant, oath, the revelation and discovery of his faithfulness and immutability in them all, -- he is pleased also graciously to give us one within us, <235921>Isaiah 59:21, that we may have all the security we are capable of. What can more be done? He has given us of the Holy Spirit; -- in him the first-fruits of glory, the utmost pledge of his love, the earnest of all.
2ndly. On the part of believers he is an earnest, in that he gives them an acquaintance with, --
(1st.) The love of God. Their acceptation with him makes known to them their favor in his sight, -- that he is their Father, and will deal with them as with children; and consequently, that the inheritance shall be theirs. He sends his Spirit into our hearts, "crying, Abba, Father," <480406>Galatians 4:6. And what is the inference of believers from hence? Verse 7, "Then we are not servants, but sons; and if sons, then heirs of God." The same apostle, again, <450817>Romans 8:17, "If children, then heirs; heirs of God, and joint heirs with Christ." On that persuasion of the Spirit that we are children, the inference is, "Then heirs, heirs of God, and joint heirs with Christ." We have, then, a right to an inheritance, and an eviction of it. This is the use, then, we have of it, -- even the Spirit persuading us of our sonship and acceptation with God our Father. And what is this inheritance of glory? "If we suffer with him, we shall be glorified together." And that the Spirit is given for this end is attested, 1<620324> John 3:24, "Hereby we know that he abideth in us, by the Spirit which he has given us." The apostle is speaking of our union with God, which he expresseth in the words foregoing: "He that keepeth his commandments dwelleth in him, and he in him;" of that union elsewhere. Now, this we know from hence, even by the Spirit which he has given us, -- the Spirit acquaints us with it. Not that we have such an acquaintance, but that the argument is good and conclusive in itself, "We have of the Spirit; therefore he dwells in us, and we in him:" because, indeed, his dwelling in us is by that Spirit, and our interest in him is from thence. A sense of this he giveth as he pleaseth.
(2ndly.) The Spirit being given as an earnest, acquaints believers with their inheritance, 1<460209> Corinthians 2:9,10. As an earnest, being part of the whole,
304
gives knowledge of it, so does the Spirit; as in sundry particulars might be demonstrated.
So is he in all respects completely an earnest, -- given of God, received by us, as the beginning of our inheritance, and the assurance of it. So much as we have of the Spirit, so much we have of heaven in perfect enjoyment, and so much evidence of its future fullness. Under this apprehension of him in the dispensation of grace do believers receive him and rejoice in him. Every gracious, self-evidencing act of his in their hearts they rejoice in, as a drop from heaven, and long for the ocean of it. Not to drive every effect of grace to this issue, is to neglect the work of the Holy Ghost in us and towards us.
There remains only that a difference be, in a few words, assigned between believers receiving the Spirit as an earnest of the whole inheritance, and hypocrites "tasting of the powers of the world to come," <580605>Hebrews 6:5. A taste of the powers of the world to come seems to be the same with the earnest of the inheritance. But, --
[1st.] That by "the powers of the world to come" in that place is intended the joys of heaven, there is, indeed, no ground to imagine. They are nowhere so called; nor does it suitably express the glory that shall be revealed, which we shall be made partakers of. It is, doubtless, the powerful ministry of the ordinances and dispensations of the times of the gospel (there called to the Hebrews according to their own idiom), the powers or great effectual things of the world to come, that is intended. But, --
[2ndly.] Suppose that by "the powers of the world to come" the glory of heaven is intended, there is a wide difference between taking a vanishing taste of it ourselves, and receiving an abiding earnest from God. To take a taste of the things of heaven, and to have them assured of God as from his love, differ greatly. A hypocrite may have his thoughts raised to a great deal of joy and contentment in the consideration of the good things of the kingdom of God for a season, considering the things in themselves; but the Spirit, as he is an earnest, gives us a pledge of them as provided for us in the love of God and purchase of his Son Jesus Christ. This by the way.
305
7. The Spirit anoints believers. We are "anointed" by the Spirit, 2<470121> Corinthians 1:21. We have "an unction from the Holy One, and we know all things," 1<620220> John 2:20,27. I cannot intend to run this expression up into its rise and original; also, I have done it elsewhere. The use of unctions in the Judaical church, the meaning and intendment of the types attended therewith, the offices that men were consecrated unto thereby, are at the bottom of this expression; nearer the unction of Jesus Christ (from whence he is called Messiah, and the Christ, the whole performance of his office of mediatorship being called also his anointing, <270924>Daniel 9:24, as to his furnishment for it), concurs hereunto. Christ is said to be "anointed with the oil of gladness above his fellows," <580109>Hebrews 1:9; which is the same with that of <430334>John 3:34, "God giveth not the Spirit by measure unto him." We, who have the Spirit by measure, are anointed with the "oil of gladness;" Christ has the fullness of the Spirit, whence our measure is communicated: so he is anointed above us, "that in all things he may have the pre-eminence." How Christ was anointed with the Spirit to his threefold office of king, priest, and prophet; how, by virtue of an unction, with the same Spirit dwelling in him and us, we become to be interested in these offices of his, and are made also kings, priests, and prophets to God, is known, and would be matter of a long discourse to handle; and my design is only to communicate the things treated of:
I shall only, therefore, fix on one place, where the communications of the Spirit in this unction of Christ are enumerated, -- of which, in our measure, from him and with him, by this unction, we are made partakers, -- and that is, <231102>Isaiah 11:2,3,
"The Spirit of the LORD shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge, and of the fear of the LORD," etc.
Many of the endowments of Christ, from the Spirit wherewith he was abundantly anointed, are here recounted. Principally those of wisdom, counsel, and understanding, are insisted on; on the account whereof all the treasures of wisdom and knowledge are said to be in him, <510203>Colossians 2:3. And though this be but some part of the furniture of Jesus Christ for the discharge of his office, yet it is such, as, where our anointing to the same purpose is mentioned, it is said peculiarly on effecting of such
306
qualifications as these: so 1<620220> John 2:20,27, the work of the anointing is to teach us; the Spirit therein is a Spirit of wisdom and understanding, of counsel, knowledge, and quick understanding in the fear of the Lord. So was the great promise of the Comforter, that he should "teach us," <431426>John 14:26, -- that he should "guide us into all truth," chap. 16:13. This of teaching us the mind and will of God, in the manner wherein we are taught it by the Spirit, our comforter, is an eminent part of our unction by him; which only I shall instance in. Give me leave to say, there is a threefold teaching by the Spirit: --
(1.) A teaching by the Spirit of conviction and illumination. So the Spirit teacheth the world (that is, many in it) by the preaching of the word; as he is promised to do, <431608>John 16:8.
(2.) A teaching by the Spirit of sanctification; opening blind eyes, giving a new understanding, shining into our hearts, to give us a knowledge of the glory of God in the face of Jesus Christ; enabling us to receive spiritual things in a spiritual light, 1<460213> Corinthians 2:13; giving a saving knowledge of the mystery of the gospel: and this in several degrees is common to believers.
(3.) A teaching by the Spirit of consolation; -- making sweet, useful, and joyful to the soul, the discoveries that are made of the mind and will of God in the light of the Spirit of sanctification. Here the oil of the Spirit is called the "oil of gladness," that which brings joy and gladness with it; and the name of Christ thereby discovered is a sweet "ointment poured forth," that causeth souls to run after him with joy and delight, <200103>Song of Solomon 1:3. We see it by daily experience, that very many have little taste and sweetness and relish in their souls of those truths which yet they savingly know and believe; but when we are taught by this unction, oh, how sweet is every thing we know of God! As we may see in the place of John where mention is made of the teaching of this unction, it respects peculiarly the Spirit teaching of us the love of God in Christ, the shining of his countenance; which, as David speaks, puts gladness into our hearts, <190406>Psalm 4:6,7.
We have this, then, by the Spirit: -- he teacheth us of the love of God in Christ; he makes every gospel truth as wine well refined to our souls, and the good things of it to be a feast of fat things; -- gives us joy and gladness
307
of heart with all that we know of God; which is the great preservative of the soul to keep it close to truth. The apostle speaks of our teaching by this unction, as the means whereby we are preserved from seduction. Indeed, to know any truth in the power, sweetness, joy, and gladness of it, is that great security of the soul's constancy in the preservation and retaining of it. They will readily change truth for error, who find no more sweetness in the one than in the other. I must crave the reader's pardon for my brief passing over these great things of the gospel; my present design is rather to enumerate than to unfold them. This one work of the Holy Ghost, might it be pursued, would require a fuller discourse than I can allot unto the whole matter in hand. All the privileges we enjoy, all the dignity and honor we are invested withal, our whole dedication unto God, our nobility and royalty, our interest in all church advantages and approaches to God in worship, our separation from the world, the name whereby we are called, the liberty we enjoy, -- all flow from this head, all are branches of this effect of the Holy Ghost. I have mentioned only our teaching by this unction, -- a teaching that brings joy and gladness with it, by giving the heart a sense of the truth wherein we are instructed. When we find any of the good truths of the gospel come home to our souls with life, vigor, and power, giving us gladness of heart, transforming us into the image and likeness of it, -- the Holy Ghost is then at his work, is pouring out of his oil.
8. We have adoption also by the Spirit; hence he is called the "Spirit of adoption;" that is, either he who is given to adopted ones, to secure them of it, to beget in their hearts a sense and persuasion of the Father's adopting love; or else to give them the privilege itself, as is intimated, <430112>John 1:12. Neither is that opposite hereunto which we have, <480406>Galatians 4:6; for God may send the Spirit of supplication into our hearts, because we are sons, and yet adopted by his Spirit. But of this elsewhere.
9. He is also called the "Spirit of supplication;" under which notion he is promised, <381210>Zechariah 12:10; and how he effects that in us is declared, <450826>Romans 8:26, 27, <480406>Galatians 4:6; and we are thence said to "pray in the Holy Ghost." Our prayers may be considered two ways: --
308
(1.) First, as a spiritual duty required of us by God; and so they are wrought in us by the Spirit of sanctification, which helps us to perform all our duties, by exalting all the faculties of the soul for the spiritual discharge of their respective offices in them.
(2.) As a means of retaining communion with God, whereby we sweetly ease our hearts in the bosom of the Father, and receive in refreshing tastes of his love. The soul is never more raised with the love of God than when by the Spirit taken into intimate communion with him in the discharge of this duty; and therein it belongs to the Spirit of consolation, to the Spirit promised as a comforter. And this is the next thing to be considered in our communion with the Holy Ghost, -- namely, what are the peculiar effects which he worketh in us, and towards us, being so bestowed on us as was declared, and working in the way and manner insisted on. Now, these are, -- his bringing the promises of Christ to remembrance, glorifying him in our hearts, shedding abroad the love of God in us, witnessing with us as to our spiritual estate and condition, sealing us to the day of redemption (being the earnest of our inheritance), anointing us with privileges as to their consolation, confirming our adoption, and being present with us in our supplications. Here is the wisdom of faith, -- to find out and meet with the Comforter in all these things; not to lose their sweetness, by lying in the dark [as] to their author, nor coming short of the returns which are required of us.
309
CHAPTER 4
The general consequences in the hearts of believers of the effects of the Holy Ghost before mentioned -- Consolation; its adjuncts, peace, joy -- How it is wrought immediately,.
Having proceeded thus far in discovering the way of our communion with the Holy Ghost, and insisted on the most noble and known effects that he produceth, it remains that it be declared what general consequences of these effects there are brought forth in the hearts of believers; and so we shall at least have made mention of the main heads of his dispensation and work in the economy of grace. Now, these (as with the former) I shall do little more than name; it being not at all in my design to handle the natures of them, but only to show what respects they bear to the business in hand: --
1. Consolation is the first of these: "The disciples walked in the fear of the Lord, and in the consolation of the Holy Ghost," <440931>Acts 9:31, Th|~ paraklhs> ei tou~ agJ io> u Pneu>matov. He is oJ parak> lhtov, and he gives parak> lhsin: from his work towards us, and in us, we have comfort and consolation. This is the first general consequent of his dispensation and work. Whenever there is mention made of comfort and consolation in the Scripture given to the saints (as there is most frequently), it is the proper consequent of the work of the Holy Ghost towards them. Comfort or consolation in general, is the setting and composing of the soul in rest and contentedness in the midst of or from troubles, by the consideration or presence of some good, wherein it is interested, outweighing the evil, trouble, or perplexity that it has to wrestle withal. Where mention is made of comfort and consolation, properly so called, there is relation to trouble or perplexity; so the apostle, 2<470105> Corinthians 1:5,6, "As the sufferings of Christ abound in us, so our consolation also aboundeth by Christ." Suffering and consolation are opposed, the latter being a relief against the former; so are all the promises of comfort, and all the expressions of it, in the Old and New Testament still proposed as reliefs against trouble.
And, as I said, consolation ariseth from the presence or consideration of a greater good, that outbalances the evil or perplexity wherewith we are to
310
contend. Now, in the effects or acts of the Holy Ghost before mentioned lie all the springs of our consolation. There is no comfort but from them; and there is no trouble that we may not have comfort in and against by them. That a man may have consolation in any condition, nothing is required but the presence of a good, rendering the evil wherewith he is pressed inconsiderable to him. Suppose a man under the greatest calamity that can possibly befall a child of God, or a confluence of all those evils numbered by Paul, <450835>Romans 8:35, etc.; let this man have the Holy Ghost performing the works mentioned before towards him, and, in despite of all his evils, his consolations will abound. Suppose him to have a sense of the love of God all the while shed abroad in his heart, a clear witness within that he is a child of God, accepted with him, that he is sealed and marked of God for his own, that he is an heir of all the promises of God, and the like; it is impossible that man should not triumph in all his tribulations.
From this rise of all our consolation are those descriptions which we have of it in the Scripture, from its properties and adjuncts; as, --
(1.) It is abiding. Thence it is called "Everlasting consolation," 2<530216> Thessalonians 2:16, "God, even our Father, which has loved us, and given us everlasting consolation;" that is, comfort that vanisheth not; and that because it riseth from everlasting things. There may be some perishing comfort given for a little season by perishing things; but abiding consolation, which we have by the Holy Ghost, is from things everlasting: -- everlasting love, eternal redemption, an everlasting inheritance.
(2.) Strong. <580618>Hebrews 6:18, "That the heirs of the promise should receive strong consolation." As strong opposition lies sometimes against us, and trouble, whose bands are strong, so is our consolation strong; it abounds, and is unconquerable, -- ijscura< parak> lhsiv. It is such as will make its way through all opposition; it confirms, corroborates, and strengthens the heart under any evil; it fortifies the soul, and makes it able cheerfully to undergo any thing that it is called unto: and that because it is from him who is strong.
(3.) It is precious. Hence the apostle makes it the great motive unto obedience, which he exhorts the Philippians unto, chap. 2:1, "If there be any consolation in Christ;" -- "If you set any esteem and valuation upon
311
this precious mercy of consolation in Christ, by those comforts, let it be so with you."
And this is the first general consequent in the hearts of believers of those great effects of the Holy Ghost before mentioned. Now, this is so large and comprehensive, comprising so many of our concernments in our walking with God, that the Holy Ghost receives his denomination, as to the whole work he has to perform for us, from hence, -- he is the Comforter; as Jesus Christ, from the work of redemption and salvation, is the Redeemer and Savior of his church. Now, as we have no consolation but from the Holy Ghost, so all his effects towards us have certainly this consequent more or less in us. Yea, I dare say, whatever we have in the kinds of the things before mentioned that brings not consolation with it, in the root at least, if not in the ripe fruit, is not of the Holy Ghost. The way whereby comfort issues out from those works of his, belongs to particular cases. The fellowship we have with him consists, in no small portion of it, in the consolation we receive from him. This gives us a valuation of his love; teacheth whither to make applications in our distress, -- whom to pray for, to pray to, -- whom to wait upon, in perplexities.
2. Peace ariseth hence also. <451513>Romans 15:13,
"The God of hope fill you with all peace in believing, that you may abound in hope through the power of the Holy Ghost."
The power of the Holy Ghost is not only extended to hope, but to our peace also in believing. So is it in the connection of those promises, <431426>John 14:26,27, "I will give you the Comforter:" and what then? what follows that grant? "Peace," saith he, "I leave with you; my peace I give unto you." Nor does Christ otherwise leave his peace, or give his peace unto them, but by bestowing the comforter on them. The peace of Christ consists in the soul's sense of its acceptation with God in friendship. So is Christ said to be "our peace," <490214>Ephesians 2:14, by slaying the enmity between God and us, and in taking away the handwriting that was against us. <450501>Romans 5:1, "Being justified by faith, we have peace with God." A comfortable persuasion of our acceptation with God in Christ is the bottom of this peace; it inwraps deliverance from eternal wrath, hatred, curse, condemnation, -- all sweetly affecting the soul and conscience.
312
And this is a branch from the same root with that foregoing, -- a consequent of the effects of the Holy Ghost before mentioned. Suppose a man chosen in the eternal love of the Father, redeemed by the blood of the Son, and justified freely by the grace of God, so that he has a right to all the promises of the gospel; yet this person can by no seasonings nor arguing of his own heart, by no considerations of the promises themselves, nor of the love of God or grace of Christ in them, be brought to any establishment in peace, until it be produced in him as a fruit and consequent of the work of the Holy Ghost in him and towards him. "Peace" is the fruit of the Spirit, <480522>Galatians 5:22. The savor of the Spirit is "life and peace," <450806>Romans 8:6. All we have is from him and by him.
3. Joy, also, is of this number. The Spirit, as was showed, is called "The oil of gladness," <580109>Hebrews 1:9. His anointing brings gladness with it, <236103>Isaiah 61:3, "The oil of joy for mourning." "The kingdom of God is righteousness, and peace, and joy in the Holy Ghost," <451417>Romans 14:17; "Received the word with joy in the Holy Ghost," 1<520106> Thessalonians 1:6, -- "with joy," as Peter tells believers, "unspeakable and full of glory," 1 Epistle 1:8. To give joy to the hearts of believers is eminently the work of the comforter; and this he does by the particulars before instanced in. That "rejoicing in hope of the glory of God," mentioned <450502>Romans 5:2, which carries the soul through any tribulation, even with glorying, has its rise in the Spirit's "shedding abroad the love of God in our hearts," verse 5. Now, there are two ways whereby the Spirit worketh this joy in the hearts of believers: --
(1.) He does it immediately by himself; without the consideration of any other acts or works of his, or the interposition of any seasonings, or deductions and conclusions. As in sanctification he is a well of water springing up in the soul, immediately exerting his efficacy and refreshment; so in consolation, he immediately works the soul and minds of men to a joyful, rejoicing, and spiritual frame, filling them with exultation and gladness; -- not that this arises from our reflex consideration of the love of God, but rather gives occasion whereunto. When he so sheds abroad the love of God in our hearts, and so fills them with gladness by an immediate act and operation (as he caused John Baptist to leap for joy in the womb upon the approach of the mother of Jesus), -- then does the soul, even from hence, raise itself to a consideration of the love of God, whence joy
313
and rejoicing does also flow. Of this joy there is no account to be given, but that the Spirit worketh it when and how he will. He secretly infuseth and distills it into the soul, prevailing against all fears and sorrows, filling it with gladness, exultations; and sometimes with unspeakable raptures of mind.
(2.) Mediately. By his other works towards us, he gives a sense of the love of God, with our adoption and acceptation with him; and on the consideration thereof enables us to receive it. Let what has been spoken of his operations towards us be considered, -- what assurance he gives us of the love of God; what life, power, and security; what pledge of our eternal welfare, -- and it will be easily perceived that he lays a sufficient foundation of this joy and gladness. Not that we are able, upon any rational consideration, deduction, or conclusion, that we can make from the things mentioned, to affect our hearts with the joy and gladness intended; it is left no less the proper work of the Spirit to do it from hence, and by the intervenience of these considerations, than to do it immediately without them. This process of producing joy in the heart, we have, <192305>Psalm 23:5,6, "Thou anointest my head with oil." Hence is the conclusion, as in the way of exultation, "Surely goodness and mercy shall follow me." Of this effect of the Comforter, see Isaiah 35 throughout.
4. Hope, also, is an effect of those workings of the Holy Ghost in us and towards us, <451513>Romans 15:13. These, I say, are the general consequent of the effects of the Holy Ghost upon the hearts of believers; which, if we might consider them in their offspring, with all the branches that shoot out from them, in exultation, assurance, boldness, confidence, expectation, glorying, and the like, it would appear how far our whole communion with God is influenced by them. But I only name the heads of things, and hasten to what remains. It is the general and particular way of our communion with the Holy Ghost that should neatly ensue, but that some other considerations necessarily do here interpose themselves.
314
CHAPTER 5
Some observations and inferences from discourses foregoing concerning the Spirit -- The contempt of the whole administration of the Spirit by some -- The vain pretense of the Spirit by others -- The false spirit discovered.
This process being made, I should now show immediately, how we hold the communion proposed with the Holy Ghost, in the things laid down and manifested to contain his peculiar work towards us; but there are some miscarriages in the world in reference unto this dispensation of the Holy Ghost, both on the one hand and the other, in contempt of his true work and pretense of that which is not, that I cannot but remark in my passage: which to do shall be the business of this chapter.
Take a view, then, of the state and condition of them who, professing to believe the gospel of Jesus Christ, do yet condemn and despise his Spirit, as to all its operations, gifts, graces, and dispensations to his churches and saints. Whilst Christ was in the world with his disciples, he made them no greater promise, neither in respect of their own good nor of carrying on the work which he had committed to them, than this of giving them the Holy Ghost. Him he instructeth them to pray for of the Father, as that which is needful for them, as bread for children, <421113>Luke 11:13. Him he promiseth them, as a well of water springing up in them, for their refreshment, strengthening, and consolation unto everlasting life, <430737>John 7:37-39; as also to carry on and accomplish the whole work of the ministry to them committed, <431608>John 16:8-11; with all those eminent works and privileges before mentioned. And upon his ascension, this is laid as the bottom of that glorious communication of gifts and graces in his plentiful effusion mentioned, <490408>Ephesians 4:8,11,12, -- namely, that he had received of the Father the promise of the Holy Ghost, <440233>Acts 2:33; and that in such an eminent manner as thereby to make the greatest and most glorious difference between the administration of the new covenant and old. Especially does the whole work of the ministry relate to the Holy Ghost; though that be not my present business to evince. He calls men to that work, and they are separated unto him, <441302>Acts 13:2; he furnisheth them
315
with gifts and abilities for that employment, 1<461207> Corinthians 12:7-10. So that the whole religion we profess, without this administration of the Spirit, is nothing; nor is there any fruit without it of the resurrection of Christ from the dead.
This being the state of things, -- that in our worship of and obedience to God, in our own consolation, sanctification, and ministerial employment, the Spirit is the principle, the life, soul, the all of the whole; yet so desperate has been the malice of Satan, and wickedness of men, that their great endeavor has been to shut him quite out of all gospel administrations.
First, his gifts and graces were not only decried, but almost excluded from the public worship of the church, by the imposition of an operose form of service, to be read by the minister; which to do is neither a peculiar gift of the Holy Ghost to any, nor of the ministry at all. It is marvelous to consider what pleas and pretenses were invented and used by learned men, -- from its antiquity, its composure and approbation by martyrs, the beauty of uniformity in the worship of God, established and pressed thereby, etc., -- for the defense and maintenance of it. But the main argument they insisted on, and the chief field wherein they expatiated and laid out all their eloquence, was the vain babbling repetitions and folly of men praying by the Spirit. When once this was fallen upon, all (at least as they supposed) was carried away before them, and their adversaries rendered sufficiently ridiculous: so great is the cunning of Satan, and so unsearchable are the follies of the hearts of men. The sum of all these seasonings amounts to no more but this, -- "Though the Lord Jesus Christ has promised the Holy Ghost to be with his church to the end of the world, to fit and furnish men with gifts and abilities for the carrying on of that worship which he requires and accepteth at our hands, yet the work is not done to the purpose; the gifts he bestows are not sufficient to that end, neither as to invocation nor doctrine: and, therefore, we will not only help men by our directions, but exclude them from their exercise." This; I say, was the sum of all, as I could undeniably evidence, were that my present business, what innumerable evils ensue on this principle, in a formal setting apart of men to the ministry who had never once "tasted of the powers of the world to come," nor received any gifts from the Holy Ghost to that purpose; of crying up and growing in an outside pompous worship, wholly foreign to the power and simplicity of the gospel; of silencing,
316
destroying, banishing, men whose ministry was accompanied with the evidence and demonstration of the Spirit, -- I shall not need to declare. This is that I aim at, to point out the public contempt of the Holy Ghost, his gifts and graces, with their administration in the church of God, that has been found even where the gospel has been professed.
Again: it is a thing of most sad consideration, once to call to mind the improvement of that principle of contempt of the Spirit in private men and their ways. The name of the Spirit was grown a term of reproach. To plead for, or pretend to pray by, the Spirit, was enough to render a man the object of scorn and reproach from all sorts of men, from the pulpit to the stage. "What! you are full of the Spirit; you will pray by the Spirit; you have the gift: let us hear your nonsense;" -- and yet, perhaps, these men would think themselves wronged not to be accounted Christians. Christians! yea, have not some pretending themselves to be leaders of the flock, -- yea, mounted a story or two above their brethren, and claiming a rule and government over them, -- made it their business to scoff at and reproach the gifts of the Spirit of God? And if this were the frame of their spirit, what might be expected from others of professed profaneness? It is not imaginable to what height of blasphemy the process in this kind amounted. The Lord grant there be nothing of this cursed leaven still remaining amongst us! Some bleatings of ill importance are sometimes heard. Is this the fellowship of the Holy Ghost that believers are called unto? Is this the due entertainment of him whom our Savior promised to send for the supply of his bodily absence, so as we might be no losers thereby? Is it not enough that men should be contented with such a stupid blindness, as, being called Christians, to look no farther for their comfort and consolation than moral considerations common to heathens would lead them, when one infinitely holy and blessed person of the Trinity has taken this office upon him to be our comforter, but they must oppose and despise him also? Nothing more discovers how few there are in the world that have interest in that blessed name whereby we are all called. But this is no place to pursue this discourse. The aim of this discourse is, to evince the folly and madness of men in general, who profess to own the gospel of Christ, and yet condemn and despise his Spirit, in whomsoever he is manifested. Let us be zealous of the gifts of the Spirit, not envious at them.
317
From what has been discoursed we may also try the spirits that are gone abroad in the world, and which have been exercising themselves, at several seasons, ever since the ascension of Christ. The iniquity of the generation that is past and passing away lay in open, cursed opposition to the Holy Ghost. God has been above them, wherein they behaved themselves presumptuously. Satan, whose design, as he is God of this world, is to be uppermost, not to dwell wholly in any form cast down by the providence of God, has now transformed himself into an angel of light; and he will pretend the Spirit also and only. But there are "seducing spirits," 1 Timothy 4:l; and we have a "command not to believe every spirit, but try the spirits," 1<620401> John 4:1; and the reason added is, "Because many false prophets are gone out into the world;" -- that is, men pretending to the revelation of new doctrines by the Spirit; whose deceits in the first church Paul intimateth, 2<530202> Thessalonians 2:2; calling on men not to be "shaken in mind by spirit." The truth is, the spirits of these days are so gross, that a man of a very easy discerning may find them out and yet their delusion so strong, that not a few are deceived. This is one thing that lies evident to every eye, -- that, according to his wonted course, Satan, with his delusions, is run into an extreme to his former acting.
Not long since, his great design, as I manifested, was to cry up ordinances without the Spirit, casting all the reproach that he could upon him; -- now, to cry up a spirit without and against ordinances, casting all reproach and contempt possible upon them. Then, he would have a ministry without the Spirit; -- now, a Spirit without a ministry. Then, the reading of the word might suffice, without either preaching or praying by the Spirit, -- now, the Spirit is enough, without reading or studying the word at all. Then, he allowed a literal embracing of what Christ had done in the flesh; -- now, he talks of Christ in the Spirit only, and denies him to be come in the flesh, -- the proper character of the false spirit we are warned of, 1<620401> John 4:1. Now, because it is most certain that the Spirit which we are to hear and embrace is the Spirit promised by Christ (which is so clear, that him the Montanists' paraclete, yea, and Mohammed, pretended himself to be, and those of our days affirm, who pretend the same), let us briefly try them by some of the effects mentioned, which Christ has promised to give the Holy Ghost for: --
318
The first general effect, as was observed, was this, -- that he should bring to remembrance the things that Christ spake, for our guidance and consolation. This was to he the work of the Holy Ghost towards the apostles, who were to be the penmen of the Scriptures: this is to be his work towards believers to the end of the world. Now, the things that Christ has spoken and done are "written that we might believe, and believing, halve life through his name," <432031>John 20:31; they are written in the Scripture. This, then, is the work of the Spirit which Christ has promised; -- he shall bring to our remembrance, and give us understanding of the words of Christ in the Scripture, for our guidance and consolation. Is this, now, the work of the spirit which is abroad in the world, and perverteth many? Nothing less. His business is, to decry the things that Christ has spoken which are written in the word; to pretend new revelations of his own; to lead men from the written word, wherein the whole work of God and all the promises of Christ are recorded.
Again: the work of the Spirit promised by Christ is to glorify him: "He shall glorify me; for he shall receive of mine, and shall show it unto you," <431614>John 16:14. Him who was to suffer at Jerusalem, who then spake to his disciples, it was to make him glorious, honorable, and of high esteem in the hearts of believers; and that by showing his things (his love, kindness, grace, and purchase) unto them. This is the work of the Spirit. The work of the spirit that is gone abroad, is to glorify itself, to decry and render contemptible Christ that suffered for us, under the name of a Christ without us; which it slights and despiseth, and that professedly. Its own glory, its own honor, is all that it aims at; wholly inverting the order of the divine dispensations. The fountain of all being and lying in the Father's love, the Son came to glorify the Father. He still says, "I seek not mine own glory, but the glory of him that sent me." The Son having carried on the work of redemption, was now to be glorified with the Father. So he prays that it might be, <431701>John 17:1, "The hour is come, glorify thy Son;" and that with the glory which he had before the world was, when his joint counsel was in the carrying on the Father's love. Wherefore the Holy Ghost is sent, and his work is to glorify the Son. But now, as I said, we have a spirit come forth whose whole business is to glorify himself; whereby we may easily know whence he is.
319
Furthermore: the Holy Ghost sheds abroad the love of God in our hearts, as was declared, and thence fills them with joy, peace, and hope; quieting and refreshing the hearts of them in whom he dwells; giving them liberty and rest, confidence, and the boldness of children. This spirit whereof men now boast is a spirit of bondage, whose utmost work is to make men quake and tremble; casting them into an un-son-like frame of spirit, driving them up and down with horror and bondage, and drinking up their very natural spirits, and making their whole man wither away. There is scarce any one thing that more evidently manifesteth the spirit whereby some are now acted not to be the Comforter promised by Christ, than this, -- that he is a spirit of bondage and slavery in them in whom he is, and a spirit of cruelty and reproach towards others; in a direct opposition to the Holy Ghost in believers, and all the ends and purposes for which, as a spirit of adoption and consolation, he is bestowed on them.
To give one instance more: the Holy Ghost bestowed on believers is a Spirit of prayer and supplication; as was manifested. The spirit wherewith we have to do, pretends the carrying men above such low and contemptible means of communion with God. In a word, it were a very easy and facile task, to pass through all of the eminent effects of the Holy Ghost in and towards believers, and to manifest that the pretending spirit of our days comes in a direct opposition and contradiction to every one of them. Thus has Satan passed from one extreme to another, -- from a bitter, wretched opposition to the Spirit of Christ, unto a cursed pretending to the Spirit; still to the same end and purpose.
I might give sundry other instances of the contempt or abuse of the dispensation of the Spirit. Those mentioned are the extremes whereunto all other are or may be reduced; and I will not farther divert from that which lies directly in my aim.
320
CHAPTER 6
Of particular communion with the Holy Ghost -- Of preparation thereunto -- Valuation of the benefits we receive by him -- What it is he comforts, us, in and against; wherewith; how.
The way being thus made plain for us, I come to show how we hold particular communion with the Holy Ghost, as he is promised of Christ to be our comforter, and as working out our consolation by the means formerly insisted on. Now, the first thing I shall do herein, is the proposal of that which may be some preparation to the duty under consideration; and this by leading the souls of believers to a due valuation of this work of his towards us, whence he is called our Comforter.
To raise up our hearts to this frame, and fit us for the duty intended, let us consider these three things: --
First, What it is he comforts us against.
Secondly, Wherewith he comforts us.
Thirdly, The principle of all his acting and operations in us for our consolation.
FIRST. There are but three things in the whole course of our pilgrimage that the consolations of the Holy Ghost are useful and necessary in: --
1. In our afflictions. Affliction is part of the provision that God has made in his house for his children, <581205>Hebrews 12:5,6. The great variety of its causes, means, uses, and effects, is generally known. There is a measure of them appointed for every one. To be wholly without them is a temptation; and so in some measure an affliction. That which I am to speak unto is, that in all our afflictions we need the consolations of the Holy Ghost. It is the nature of man to relieve himself, when he is entangled, by all ways and means. According as men's natural spirits are, so do they manage themselves under pressures. "The spirit of a man will bear his infirmity;" at least, will struggle with it.
321
There are two great evils, one of which does generally seize on men under their afflictions, and keep them from a due management of them. The apostle mentioneth them both, <581205>Hebrews 12:5 Mh< ojligw>rei paidei>av Kurio> u, mhde< ejklu>ou, ujp j aujtou~ ejlegco>menov, -- Despise not the chastisement of the Lord; neither faint when thou art reproved." One of these extremes do men usually fall into; either they despise the Lord's correction, or sink under it.
(1.) Men despise it. They account that which befalls them to be a light or common thing; they take no notice of God in it; they can shift with it well enough: they look on instruments, second causes; provide for their own defence and vindication with little regard to God or his hand in their affliction. And the ground of this is, because they take in succors, in their trouble, that God will not mix his grace withal; they fix on other remedies than what he has appointed, and utterly lose all the benefits and advantage of their affliction. And so shall every man do that relieves himself from any thing but the consolations of the Holy Ghost.
(2.) Men faint and sink under their trials and afflictions; which the apostle farther reproves, verse 12. The first despise the assistance of the Holy Ghost through pride of heart; the latter refuse it through dejectedness of spirit, and sink under the weight of their troubles. And who, almost, is there that offends not on one of these hands? Had we not learned to count light of the chastisements of the Lord, and to take little notice of his dealings with us, we should find the season of our afflictions to comprise no small portion of our pilgrimage.
Now, there is no due management of our souls under any affliction, so that God may have the glory of it, and ourselves any spiritual benefit or improvement thereby, but by the consolations of the Holy Ghost. All that our Savior promiseth his disciples, when he tells them of the great trials and tribulations they were to undergo, is, "I will send you the Spirit, the Comforter; he shall give you peace in me, when in the world you shall have trouble. He shall guide and direct, and keep you in all your trials". And so, the apostle tells us, it came to pass, 2<470104> Corinthians 1:4-6; yea, and this, under the greatest afflictions, will carry the soul to the highest joy, peace, rest, and contentment. So the same apostle, <450503>Romans 5:3, "We glory in tribulations". It is a great expression. He had said before, "We rejoice in
322
hope of the glory of God," verse 2. Yea, but what if manifold afflictions and tribulations befall us? "Why, even in them also we glory," saith he; "we glory in our tribulations." But whence is it that our spirits are so born up to a due management of afflictions, as to glory in them in the Lord? He tells us, verse 5, it is from the "shedding abroad of the love of God in our hearts by the Holy Ghost." And thence are believers said to "receive the word in much affliction, with joy of the Holy Ghost," 1<520106> Thessalonians 1:6; and to "take joyfully the spoiling of their goods". This is that I aim at: -- there is no management nor improvement of any affliction, but merely and solely by the consolations of the Holy Ghost. Is it, then, of any esteem or value unto you that you lose not all your trials, temptations, and affliction? -- learn to value that whereby alone they are rendered useful.
2. Sin is the second burden of our lives, and much the greatest. Unto this is this consolation peculiarly suited. So <580617>Hebrews 6:17,18, an allusion is taken from the manslayer under the law, who, having killed a man unawares, and brought the guilt of his blood upon himself, fled with speed for his deliverance to the city of refuge. Our great and only refuge from the guilt of sin is the Lord Jesus Christ; in our flying to him, does the Spirit administer consolation to us. A sense of sin fills the heart with troubles and disquietness; it is the Holy Ghost which gives us peace in Christ, -- that gives an apprehension of wrath; the Holy Ghost sheds abroad the love of God in our hearts; -- from thence does Satan and the law accuse us, as objects of God's hatred; the Spirit bears witness with our spirits that we are the children of God. There is not any one engine or instrument that sin useth or sets up against our peace, but one effect or other of the Holy Ghost towards us is suited and fitted to the casting of it down.
3. In the whole course of our obedience are his consolations necessary also, that we may go through with it cheerfully, willingly, patiently to the end. This will afterward be more fully discovered, as to particulars, when I come to give directions for our communion with this blessed Comforter. In a word, in all the concernments of this life, and in our whole expectation of another, we stand in need of the consolations of the Holy Ghost.
Without them, we shall either despise afflictions or faint under them, and God be neglected as to his intendments in them.
323
Without them, sin will either harden us to a contempt of it, or cast us down to a neglect of the remedies graciously provided against it.
Without them, duties will either puff us up with pride, or leave us without that sweetness which is in new obedience.
Without them, prosperity will make us carnal, sensual, and to take up our contentment in these things, and utterly weaken us for the trials of adversity.
Without them, the comforts of our relations will separate us from God, and the loss of them make our hearts as Nabal's.
Without them, the calamity of the church will overwhelm us, and the prosperity of the church will not concern us.
Without them, we shall have wisdom, for no work, peace in no condition, strength for no duty, success in no trial, joy in no state, -- no comfort in life, no light in death.
Now, our afflictions, our sins, and our obedience, with the attendancies of them respectively, are the great concernments of our lives. What we are in reference unto God is comprised in them, and the due management of them, with their contraries, which come under the same rule; through all these does there run a line of consolation from the Holy Ghost, that gives us a joyful issue throughout. How sad is the condition of poor souls destitute of these consolations. What poor shifts are they forced to retake themselves unto! what giants have they to encounter in their own strength! and whether they are conquered or seem to conquer, they have nothing but the misery of their trials!
The SECOND thing considerable, to teach us to put a due valuation on the consolations of the Holy Ghost, is the matter of them, or that wherewith he comforts us. Now, this may be referred to the two heads that I have formerly treated of, -- the love of the Father, and the grace of the Son. All the consolations of the Holy ghost consist in his acquainting us with, and communicating unto us, the love of the Father and the grace of the Son; nor is there any thing in the one or the other but he makes it a matter of consolation to us: so that, indeed, we have our communion with the Father in his love, and the Son in his grace, by the operation of the Holy Ghost.
324
1. He communicates to us, and acquaints us with, the love of the Father. Having informed his disciples with that ground and foundation of their consolation which by the Comforter they should receive, our blessed Savior (<431627>John 16:27) shuts up all in this, "The father himself loveth you." This is that which the Comforter is given to acquaint us withal, -- even that God is the Father, and that he loves us. In particular, that the Father, the first person in the Trinity, considered so distinctly, loves us. On this account is he said so often to come forth from the Father, because he comes in pursuit of his love, and to acquaint the hearts of believers therewith, that they may be comforted and established. By persuading us of the eternal and unchangeable love of the Father, he fills us with consolation. And, indeed, all the effects of the Holy Ghost before mentioned have their tendency this way. Of this love and its transcendent excellency you heard at large before. Whatever is desirable in it is thus communicated to us by the Holy Ghost. A sense of this is able not only to relieve us, but to make us in every condition to rejoice with joy unspeakable and glorious. It is not with an increase of corn, and wine, and oil, but with the shining of the countenance of God upon us, that he comforts our souls, <190406>Psalm 4:6,7. "The world hateth me," may such a soul as has the Spirit say; "but my Father loves me. Men despise me as a hypocrite; but my Father loves me as a child. I am poor in this world; but I have a rich inheritance in the love of my Father. I am straitened in all things; but there is bread enough in my Father's house. I mourn in secret under the power of my lusts and sin, where no eyes see me; but the Father sees me, and is full of compassion. With a sense of his kindness, which is better than life, I rejoice in tribulation, glory in affliction, triumph as a conqueror. Though I am killed all the day long, all my sorrows have a bottom that may be fathomed, -- my trials, bounds that may be compassed; but the breadth, and depth, and height of the love of the Father, who can express?" I might render glorious this way of the Spirit's comforting us with the love of the Father, by comparing it with all other causes and means of joy and consolation whatever; and so discover their emptiness, its fulness, -- their nothingness, its being all; as also by revealing the properties of it before rehearsed.
2. Again: he does it by communicating to us, and acquainting us with, the grace of Christ, -- all the fruits of his purchase, all the desirableness of his
325
person, as we are interested in him. The grace of Christ, as I formerly discoursed of at large, is referred to two heads, -- the grace of his person, and of his office and work. By both them does the Holy Ghost administer consolation to us, <431614>John 16:14. He glorifies Christ by revealing his excellencies and desirableness to believers, as the "chiefest of ten thousand, -- altogether lovely," and then he shows them of the things of Christ, -- his love, grace, all the fruits of his death, suffering, resurrection, and intercession: and with these supports their hearts and souls. And here, whatever is of refreshment in the pardon of sin, deliverance from the curse, and wrath to come, in justification and adoption, with the innumerable privileges attending them in the hope of glory given unto us, comes in on this head of account.
THIRDLY. The principle and fountain of all his acting for our consolation comes next under consideration, to the same end; and this leads us a little nearer to the communion intended to be directed in. Now, this is his own great love and infinite condescension. He willingly proceedeth or comes forth from the Father to be our comforter. He knew what we were, and what we could do, and what would be our dealings with him, -- he knew we would grieve him, provoke him, quench his motions, defile his dwelling-place; and yet he would come to be our comforter. Want of a due consideration of this great love of the Holy Ghost weakens all the principles of our obedience. Did this dwell and abide upon our hearts, what a dear valuation must we needs put upon all his operations and acting towards us! Nothing, indeed, is valuable but what comes from love and goodwill. This is the way the Scripture takes to raise up our hearts to a right and due estimation of our redemption by Jesus Christ. It tells us that he did it freely; that of his own will he has laid down his life; that he did it out of love. "In this was manifested the love of God, that he laid down his life for us;" "He loved us, and gave himself for us;" "He loved us, and washed us from our sins in his own blood." Hereunto it adds our state and condition, considered as he undertook for us, -- sinners, enemies, dead, alienated; then he loved us, and died for us, and washed us with his blood. May we not hence, also, have a valuation of the dispensation of the Spirit for our consolation? He proceeds to that end from the Father; he distributes as he will, works as he pleaseth. And what are we, towards whom he carrieth on this work? Froward, perverse, unthankful; grieving,
326
vexing, provoking him. Yet in his love and tenderness does he continue to do us good. Let us by faith consider this love of the Holy Ghost. It is the head and source of all the communion we have with him in this life. This is, as I said, spoken only to prepare our hearts to the communion proposed; and what a little portion is it of what might be spoken! How might all these considerations be aggravated! what a numberless number might be added! It suffices that, from what is spoken, it appears that the work in hand is amongst the greatest duties and most excellent privileges of the gospel.
327
CHAPTER 7
The general ways of the saints' acting in communion with the Holy Ghost.
As in the account given of the acting of the Holy Ghost in us, we manifested first the general adjuncts of his acting, or the manner thereof; so now, in the description of the returns of our souls to him, I shall, in the first place, propose the general acting of faith in reference to this work of the Holy Ghost, and then descend unto particulars. Now, there are three general ways of the soul's deportment in this communion, expressed all negatively in the Scripture, but all including positive duties. Now these are, -- First, Not to grieve him. Secondly, Not to quench his motions. Thirdly, Not to resist him.
There are three things considerable in the Holy Ghost: --
1. His person, as dwelling in us;
2. His acting by grace, or his motions;
3. His working in the ordinances of the word, and the sacraments; -- all for the same end and purpose.
To these three are the three cautions before suited: --
1. Not to grieve him, in respect of his person dwelling in us.
2. Not to quench him, in respect of the acting and motions of his grace.
3. Not to resist him, in respect of the ordinances of Christ, and his gifts for their administration. Now, because the whole general duty of believers, in their communion with the Holy Ghost, is comprised in these three things, I shall handle them severally: --
1. The first caution concerns his person immediately, as dwelling in us. It is given, <490430>Ephesians 4:30, "Grieve not the Holy Spirit of God." There is a complaint, <236310>Isaiah 63:10, of them who vexed or grieved the Spirit of God; and from thence does this caution seem to be taken. That it is the person of the Holy Ghost which is here intended, is evident, --
328
(1.) From the phrase, or manner of expression, with a double article, To< Pneum~ a to< ag] ion, -- "That Holy Spirit;" and also, --
(2.) From the work assigned to him in the following words, of "sealing to the day of redemption;" which, as has been manifested, is the work of the Holy Ghost. Now, whereas this may be understood of the Spirit in others, or in ourselves, it is evident that the apostle intends it in the latter sense, by his addition of that signal and eminent privilege which we ourselves enjoy by him: he seals us to the day of redemption.
Let us see, then, the tendency of this expression, as comprising the first general rule of our communion with the Holy Ghost, -- "Grieve not the Spirit."
The term of "grieving," or affecting with sorrow, may be considered either actively, in respect of the persons grieving; or passively, in respect of the persons grieved. In the latter sense the expression is metaphorical. The Spirit cannot be grieved, or affected with sorrow; which infers alteration, disappointment, weakness, -- all incompatible with his infinite perfections; yet men may actively do that which is fit and able to grieve any one that stands affected towards them as does the Holy Ghost. If he be not grieved, it is no thanks to us, but to his own unchangeable nature. So that there are two things denoted in this expression: --
First, That the Holy Ghost is affected towards us as one that is loving, careful, tender, concerned in our good and well-doing; and therefore upon our miscarriages is said to be grieved: as a good friend of a kind and loving nature is apt to be on the miscarriage of him whom he does affect. And this is that we are principally to regard in this caution, as the ground and foundation of it, -- the love, kindness, and tenderness of the Holy Ghost unto us. "Grieve him not."
Secondly, That we may do those things that are proper to grieve him, though he be not passively grieved; our sin being no less therein than if he were grieved as we are. Now, how this is done, how the Spirit is grieved, the apostle declareth in the contexture of that discourse, verses 21-24. He presseth to a progress in sanctification, and all the fruits of regeneration, verses 25-29. He dehorts from sundry particular evils that were contrary thereto, and then gives the general enforcement of the one and the other,
329
"And grieve not the Holy Spirit of God;" that is, by coming short of that universal sanctification which our planting into Christ does require. The positive duty included in this caution, of not grieving the Holy Spirit, is this, -- that we pursue universal holiness with regard unto, and upon the account of, the love, kindness, and tenderness, of the Holy Ghost. This is the foundation of our communion we have in general. When the soul considers the love, kindness, and tenderness of the Holy Ghost unto him; when he considers all the fruits and acts of his love and goodwill towards him; and on that account, and under that consideration, because he is so concerned in our ways and walkings, to abstain from evils, and to walk in all duties of holiness, -- this is to have communion with him. This consideration, that the Holy Ghost, who is our comforter, is delighted with our obedience, grieved at our evils and follies, being made a continual motive to, and reason of, our close walking with God in all holiness, is, I say, the first general way of our communion with him.
Here let us fix a little. We lose both the power and pleasure of our obedience for want of this consideration. We see on what account the Holy Ghost undertakes to be our comforter, by what ways and means he performs that office towards us; what an unworthy thing it is to grieve him, who comes to us on purpose to give us consolation! Let the soul, in the whole course of its obedience, exercise itself by faith to thoughts hereof, and lay due weight upon it: "The Holy Ghost, in his infinite love and kindness towards me, has condescended to be my comforter; he does it willingly, freely, powerfully. What have I received from him! in the multitude of my perplexities how has he refreshed my soul! Can I live one day without his consolations? And shall I be regardless of him in that wherein he is concerned? Shall I grieve him by negligence, sin, and folly? Shall not his love constrain me to walk before him to all well-pleasing?" So have we in general fellowship with him.
2. The second is that of 1<520519> Thessalonians 5:19, "Quench not the Spirit." There are various thoughts about the sense of these words. "The Spirit in others, that is, their spiritual gifts," say some; but then it falls in with what follows, verse 20, "Despise not prophesying." "The light that God has set up in our hearts," say others; but where is that called absolutely To< Pneu~ma, -- "The Spirit?" It is the Holy Ghost himself that is here intended, not immediately, in respect of his person (in which regard he is
330
said to be grieved, which is a personal affection); but in respect of his motions, acting, and operations. The Holy Ghost was typified by the fire that was always kept alive on the altar. He is also called a "Spirit of burning." The reasons of that allusion are manifold; not now to be insisted on. Now, the opposition that is made to fire in its acting, is by quenching. Hence the opposition made to the acting of the Holy Ghost are called "quenching of the Spirit," as some kind of wet wood will do, when it is cast into the fire. Thence are we said, in pursuance of the same metaphor, anj azwpurein~ , -- to "stir up with new fire," the gifts that are in us. The Holy Ghost is striving with us, acting in us, moving variously for our growth in grace, and bringing forth fruit meet for the principle he has endued us withal. "Take heed," saith the apostle, "lest, by the power of your lusts and temptations, you attend not to his workings, but hinder him in his goodwill towards you; that is, what in you lies."
This, then, is the second general rule for our communion with the Holy Ghost. It respects his gracious operations in us and by us. There are several and various ways whereby the Holy Ghost is said to act, exert, and put forth his power in us; partly by moving upon and stirring up the grace we have received; partly by new supplies of grace from Jesus Christ, falling in with occasions for their exercise, raising good motions immediately or occasionally within us; -- all tending to our furtherance in obedience and walking with God. All these are we carefully to observe and take notice of, -- consider the fountain whence they come, and the end which they lead us unto. Hence have we communion with the Holy Ghost, when we can consider him by faith as the immediate author of all supplies, assistance, and the whole relief we have by grace; of all good acting, risings, motions in our hearts; of all strivings and contending against sin. When we consider, I say, all these his acting and workings in their tendency to our consolation, and on that account are careful and watchful to improve them all to the end aimed at, as coming from him who is so loving, and kind, and tender to us, we have communion with him.
This is that which is intended, -- every gracious acting of the blessed Spirit in and towards our souls, is constantly by faith to be considered as coming from him in a peculiar manner; his mind, his goodwill is to be observed therein. Hence, care and diligence for the improvement of every motion of his will arise; thence reverence of his presence with us, with due
331
spiritual regard to his holiness, does ensue, and our souls are wonted to intercourse with him.
3. The third caution concerns him and his work, in the dispensation of that great ordinance of the word. Stephen tells the Jews, <440751>Acts 7:51, that they "resisted the Holy Ghost." How did they do it? Why, as their fathers did it: "As your fathers did, so do ye." How did their fathers resist the Holy Ghost? Verse 52, "They persecuted the prophets, and slew them;" their opposition to the prophets in preaching the gospel, or their showing of the coming of the Just One, was their resisting of the Holy Ghost. Now, the Holy Ghost is said to be resisted in the contempt of the preaching of the word; because the gift of preaching of it is from him. "The manifestation of the Spirit is given to profit." Hence, when our Savior promiseth the Spirit to his disciples, to be present with them for the conviction of the world, he tells them he will give them a mouth and wisdom, which their adversaries shall not be able to gainsay nor resist, <422115>Luke 21:15; concerning which, in the accomplishment of it in Stephen, it is said that they "were not able to resist the Spirit by which he spake," <440610>Acts 6:10. The Holy Ghost then setting up a ministry in the church, separating men thereto, furnishing them with gifts and abilities for the dispensation of the word; the not obeying of that word, opposing of it, not falling down before it, is called resisting of the Holy Ghost. This, in the examples of the wickedness of others, are we cautioned against. And this inwraps the third general rule of our communion with the Holy Ghost: -- in the dispensation of the word of the gospel, the authority, wisdom, and goodness of the Holy Ghost, in furnishing men with gifts for that end and purpose, and his presence with them, as to the virtue thereof, is to be eyed, and subjection given unto it on that account. On this reason, I say, on this ground, is obedience to be yielded to the word, in the ministerial dispensation thereof -- because the Holy Ghost, and he alone, does furnish with gifts to that end and purpose. When this consideration causeth us to fall low before the word, then have we communion with the Holy Ghost in that ordinance. But this is commonly spoken unto.
332
CHAPTER 8
Particular directions for communion with the Holy Ghost.
Before I name particular directions for our communion with the Holy Ghost, I must premise some cautions, as far as the directions to be given, concerning his worship.
First. The divine nature is the reason and cause of all worship; so that it is impossible to worship any one person, and not worship the whole Trinity. It is, and that not without ground, denied by the schoolmen, that the formal reason and object of divine worship is in the persons precisely considered; that is, under the formally-constitutive reason of their personality, which is their relation to each other. But this belongs to the divine nature and essence, and to their distinct persons as they are identified with the essence itself. Hence is that way of praying to the Trinity, by the repetition of the same petition to the several persons (as in the Litany), groundless, if not impious. It supposeth that one person is worshipped, and not another, when each person is worshipped as God, and each person is so; -- as though we first should desire one thing of the Father, and be heard and granted by him, then ask the same thing of the Son, and so of the Holy Ghost; and so act as to the same thing three distinct acts of worship, and expect to be heard and have the same thing granted three times distinctly, when all the works of the Trinity, ad extra, are indivisible.
The proper and peculiar object of divine worship and invocation is the essence of God, in its infinite excellency, dignity, majesty, and its causality, as the first sovereign cause of all things. Now, this is common to all the three persons, and is proper to each of them; not formally as a person, but as God blessed for ever. All adoration respects that which is common to all; so that in each act of adoration and worship, all are adored and worshipped. The creatures worship their Creator; and a man, him in whose image he was created, -- namely, him "from whom descendeth every good and perfect gift:" all this describing God as God. Hence, --
333
Secondly. When we begin our prayers to God the Father, and end them in the name of Jesus Christ, yet the Son is no less invocated and worshipped in the beginning than the Father, though he be peculiarly mentioned as mediator in the close, -- not as Son to himself, but as Mediator to the whole Trinity, or God in Trinity. But in the invocation of God the Father we invocate every person; because we invocate the Father as God, every person being so.
Thirdly. In that heavenly directory which we have, <490218>Ephesians 2:18, this whole business is declared. Our access in our worship is said to be "to the Father;" and this "through Christ," or his mediation; "by the Spirit," or his assistance. Here is a distinction of the persons, as to their operations, but not at all as to their being the object of our worship. For the Son and the Holy Ghost are no less worshipped in our access to God than the Father himself; only, the grace of the Father, which we obtain by the mediation of the Son and the assistance of the Spirit, is that which we draw nigh to God for. So that when, by the distinct dispensation of the Trinity, and every person, we are led to worship (that is, to act faith on or invocate) any person, we do herein worship the whole Trinity; and every person, by what name soever, of Father, Son, or Holy Ghost, we invocate him. So that this is to be observed in this whole matter, -- that when any work of the Holy Ghost (or any other person), which is appropriated to him (we never exclude the concurrence of other persons), draws us to the worship of him, yet he is not worshipped exclusively, but the whole Godhead is worshipped.
Fourthly. These cautions being premised, I say that we are distinctly to worship the Holy Ghost. As it is in the case of faith in respect of the Father and the Son, <431401>John 14:1, "Believe in God, believe also in me," this extends itself no less to the Holy Ghost. Christ called the disciples for the acting of faith on him, he being upon the accomplishment of the great work of his mediation; and the Holy Ghost, now carrying on the work of his delegation, requireth the same. And to the same purpose are their distinct operations mentioned: "My Father worketh hitherto, and I work." Now, as the formal reason of the worship of the Son is not his mediation, but his being God (his mediation being a powerful motive thereto), so the formal reason of our worshipping the Holy Ghost is not his being our comforter,
334
but his being God; yet his being our comforter is a powerful motive thereunto.
This is the sum of the first direction: -- the grace, acting, love, effects of the Holy Ghost, as he is our comforter, ought to stir us up and provoke us to love, worship, believe in, and invocate him; -- though all this, being directed to him as God, is no less directed, on that account, to the other persons than to him. Only by the fruits of his love towards us are we stirred up unto it.
These things being presupposed, let the saints learn to act faith distinctly on the Holy Ghost, as the immediate efficient cause of all the good things mentioned; -- faith, I say, to believe in him; and faith in all things to believe him and to yield obedience to him; faith, not imagination. The distinction of the persons in the Trinity is not to be fancied, but believed. So, then, the Scripture so fully, frequently, clearly, distinctly ascribing the things we have been speaking of to the immediate efficiency of the Holy Ghost, faith closes with him in the truth revealed, and peculiarly regards him, worships him, serves him, waits for him, prayeth to him, praiseth him; -- all these things, I say, the saints do in faith. The person of the Holy Ghost, revealing itself in these operations and effects, is the peculiar object of our worship. Therefore, when he ought to be peculiarly honored, and is not, he is peculiarly sinned against. <440503>Acts 5:3, Ananias is said to lie to the Holy Ghost, -- not to God; which being taken essentially, would denote the whole Trinity, but peculiarly to the Holy Ghost. Him he was to have honored peculiarly in that especial gift of his which he made profession of; -- not doing it, he sinned peculiarly against him. But this must be a little farther branched into particulars: --
Let us, then, lay weight on every effect of the Holy Ghost in any of the particulars before mentioned, on this account, that they are acts of his love and power towards us. This faith will do, that takes notice of his kindness in all things. Frequently he performs, in sundry particulars, the office of a comforter towards us, and we are not thoroughly comforted, -- we take no notice at all of what he does. Then is he grieved. Of those who do receive and own the consolation he tenders and administers, how few are there that consider him as the comforter, and rejoice in him as they ought! Upon every work of consolation that the believer receives, this ought his faith to
335
resolve upon, -- "This is from the Holy Ghost; he is the Comforter, the God of all consolation; I know there is no joy, peace, hope, nor comfort, but what he works, gives, and bestows; and, that he might give me this consolation, he has willingly condescended to this office of a comforter. His love was in it, and on that account does he continue it. Also, he is sent by the Father and Son for that end and purpose. By this means come I to be partaker of my joy, -- it is in the Holy Ghost; of consolation, -- he is the Comforter. What price, now, shall I set upon his love! how shall I value the mercy that I have received!"
This, I say, is applicable to every particular effect of the Holy Ghost towards us, and herein have we communion and fellowship with him, as was in part discovered in our handling the particulars. Does he shed abroad the love of God in our hearts? does he witness unto our adoption? The soul considers his presence, ponders his love, his condescension, goodness, and kindness; is filled with reverence of him, and cares [takes care] not to grieve him, and labors to preserve his temple, his habitation, pure and holy.
Again: our communion with him causeth in us returning praise, and thanks, and honor, and glory, and blessing to him, on the account of the mercies and privileges which we receive from him; which are many. Herein consists our next direction. So do we with the Son of God on the account of our redemption:
"Unto him that loved us, and washed us from our sins in his own blood, to him be glory and dominion for ever and ever," <660105>Revelation 1:5,6.
And are not the like praises and blessings due to him by whom the work of redemption is made effectual to us? who with no less infinite love undertook our consolation than the Son our redemption. When we feel our hearts warmed with joy, supported in peace, established in our obedience, let us ascribe to him the praise that is due to him, bless his name, and rejoice in him.
And this glorifying of the Holy Ghost in thanksgivings, on a spiritual sense of his consolations, is no small part of our communion with him. Considering his free engagement in this work, his coming forth from the
336
Father to this purpose, his mission by the Son, and condescension therein, his love and kindness, the soul of a believer is poured out in thankful praises to him, and is sweetly affected with the duty. There is no duty that leaves a more heavenly savor in the soul than this does.
Also, in our prayers to him for the carrying on the work of our consolation, which he has undertaken, lies our communion with him. John prays for grace and peace from the seven Spirits that are before the throne, or the Holy Ghost, whose operations are perfect and complete. This part of his worship is expressly mentioned frequently in Scripture; and all others do necessarily attend it. Let the saints consider what need they stand in of these effects of the Holy Ghost before mentioned, with many such others as might be insisted on; weigh all the privileges which we are made partakers of; remember that he distributes them as he will, that he has the sovereign disposal of them; and they will be prepared for this duty.
How and in what sense it is to be performed has been already declared: what is the formal reason of this worship, and intimate object of it, I have also manifested. In the duty itself is put forth no small part of the life, efficacy, and vigor of faith; and we come short of that enlargedness of spirit in dealing with God, and are straitened from walking in the breadth of his ways, which we are called unto, if we learn not ourselves to meet him with his worship in every way he is pleased to communicate himself unto us. In these things he does so in the person of the Holy Ghost. In that person do we meet him, his love, grace, and authority, by our prayers and supplications.
Again: consider him as he condescends to this delegation of the Father and the Son to be our comforter, and ask him daily of the Father in the name of Jesus Christ. This is the daily work of believers. They look upon, and by faith consider, the Holy Ghost as promised to be sent. In this promise, they know, lies all their grace, peace, mercy, joy, and hope. For by him so promised, and him alone, are these things communicated to them. If, therefore, our live to God, or the joy of that life, be considerable, in this we are to abound, -- to ask him of the Father, as children do of their parents daily bread. And as, in this asking and receiving of the Holy Ghost, we have communion with the Father in his love, whence he is sent; and with
337
the Son in his grace, whereby he is obtained for us; so with himself, on the account of his voluntary condescension to this dispensation. Every request for the Holy Ghost implies our closing with all these. O the riches of the grace of God!
Humbling ourselves for our miscarriages in reference to him is another part of our communion with him. That we have grieved him as to his person, quenched him as to the motion of his grace, or resisted him in his ordinances, is to be mourned for; as has been declared. Let our souls be humbled before him on this account. This one considerable ingredient of godly sorrow, and the thoughts of it, are as suitable to the affecting of our hearts with humiliation, and indignation against sin, as any other whatever. I might proceed in the like considerations; as also make application of them to the particular effects of the Holy Ghost enumerated; but my design is only to point out the heads of things, and to leave them to the improvement of others.
I shall shut up this whole discourse with some considerations of the sad estate and condition of men not interested in this promise of the Spirit, nor made partakers of his consolation: --
1. They have no true consolation or comfort, be their estate and condition what it will. Are they under affliction or in trouble? -- they must bear their own burden; and how much too weak they are for it, if God be pleased to lay on his hand with more weight than ordinary, is easily known. Men may have stoutness of spirit, and put on great resolutions to wrestle with their troubles; but when this is merely from the natural spirit of a man, --
(1.) For the most part it is but an outside. It is done with respect to others, that they may not appear low-spirited or dejected. Their hearts are eaten up and devoured with troubles and anxiety of mind. Their thoughts are perplexed, and they are still striving, but never come to a conquest. Every new trouble, every little alteration in their trials, puts them to new vexation. It is an ungrounded resolution that bears them up, and they are easily shaken.
(2.) What is the best of their resolves and enduring? It is but a contending with God, who has entangled them, -- the struggling of a flea under a
338
mountain. Yea, though, on outward considerations and principles, they endeavor after patience and tolerance, yet all is but a contending with God, -- a striving to be quiet under that which God has sent on purpose to disturb them. God does not afflict men without the Spirit, to exercise their patience; but to disturb their peace and security. All their arming themselves with patience and resolution, is but to keep the hold that God will cast them out of, or else make them the nearer to ruin. This is the best of their consolation in the time of their trouble.
(3.) If they do promise themselves any thing of the care of God towards them, and relieve themselves thereby, -- as they often do, on one account or another, especially when they are driven from other holds, -- all their relief is but like the dreaming of an hungry man, who supposeth that he eateth and drinketh, and is refreshed; but when he awaketh, he is empty and disappointed. So are they as to all their relief that they promise to receive from God, and the support which they seem to have from him. When they are awaked at the latter day, and see all things clearly, they will find that God was their enemy, laughing at their calamity, and mocking when their fear was on them.
So is it with them in trouble. Is it any better with them in their prosperity? This, indeed, is often great, and is marvellously described in Scripture, as to their lives, and oftentimes quiet, peaceable end. But have they any true consolation all their days? They eat, drink, sleep, and make merry, and perhaps heap up to themselves; but how little do these things make them to differ from the beasts that perish! Solomon's advantage, to have the use and know the utmost of these things, much beyond any of the sons of men of our generation, is commonly taken notice of. The account also that he gives of them is known: "They are all vanity and vexation of spirit." This is their consolation: -- a crackling of thorns under the pot, a sudden flash and blaze, that begins but to perish. So that both adversity-and prosperity slayeth them; and whether they are laughing or crying, they are still dying.
2. They have no peace, -- no peace with God, nor in their own souls. I know that many of them, upon false bottoms, grounds, and expectations, do make a shift to keep things in some quietness, neither is it my business at present to discover the falseness and unsoundness of it; but this is their state. True and solid peace being an effect of the Holy Ghost in the hearts
339
of believers (as has been declared), they who are not made partakers of him have no such peace. They may cry, "Peace, peace," indeed, when sudden destruction is at hand. The principles of their peace (as may be easily evinced) are, darkness or ignorance, treachery of conscience, self-righteousness, and vain hope. To these heads may all the principles of their peace be reduced; and what will these avail them in the day when the Lord shall deal with them?
3. I might say the same concerning their joy and hope; -- they are false and perishing. Let them, then, consider this, who have satisfied themselves with a persuasion of their interest in the good things of the gospel, and yet have despised the Spirit of Christ. I know there are many that may pretend to him, and yet are strangers from his grace; but if they perish who in profession use him kindly, and honor him, if he dwell not in them with power, where shall they appear who oppose and affront him? The Scripture tells us, that unless the Spirit of Christ be in us, we are dead, we are reprobates, -- we are none of Christ's. Without him you can have none of those glorious effects of his towards believers before mentioned; and you are so far from inquiring whether he be in you or no, as that you are ready to deride them in whom he is. Are there none who profess the gospel, who have never once seriously inquired whether they are made partakers of the Holy Ghost or no? You that almost account it a ridiculous thing to be put upon any such question, who look on all men as vain pretenders that talk of the Spirit, the Lord awake such men to a sight of their condition before it be too late! If the Spirit dwell not in you, if he be not your Comforter, neither is God your Father, nor the Son your Advocate, nor have you any portion in the gospel. O that God would awake some poor soul to the consideration of this thing, before the neglect and contempt of the Holy Ghost come to that despising of him from which there is no recovery! that the Lord would spread before them all the folly of their hearts, that they may be ashamed and confounded, and do no more presumptuously!
END
340
A VINDICATION
OF
SOME PASSAGES
IN A
DISCOURSE CONCERNING COMMUNION WITH GOD
BY
JOHN OWEN
A Vindication of some Passages in a Discourse concerning Communion with God, from the Exceptions of William Sherlock, rector of St. George, Botolph Lane
341
PREFATORY NOTE
William Sherlock, father of Dr. Thomas Sherlock, an eminent bishop of London, was himself distinguished as an author, and mingled deeply in the controversies of his day. His strictures on Owen's work on Communion with God appeared in 1674, after that work had been seventeen years before the public. It seems to have been Sherlock's first appearance in authorship; and some of his subsequent treatises such as those on Providence and on Death afford a better specimen of his abilities. They are destitute of evangelical principle and feeling, and imbued throughout with a freezing rationalism of tone; but, nevertheless, contain some views of the Divine administration, acutely conceived and ably stated. He became rector of St. George, Botolph Lane, received a prebend in St. Paul's, and was appointed Master of the Temple about 1684. His conduct at the Revolution was not straightforward, and laid him open to the reproaches of the Jacobites, who blamed him for deserting their party. There was a controversy. of some importance between him and Dr. South. The latter, on the ground of some expressions in the work by the former on the Trinity (1690), accused him of Tritheism. Sherlock retorted by accusing his critic of Sabellianism. He died in 1707, at the acre of sixty-six.
Sherlock's work against Owen was entitled, "A Discourse concerning the Knowledge of Jesus Christ, and on Union and Communion with Him," etc. Owen confines himself, in his reply, to an exposure of the misrepresentations in which Sherlock had indulged. The latter, for example, sought to fix on the Puritan divine the doctrine, that the knowledge of divine things was to be obtained from the person of Christ, apart from the truth as revealed in the Scriptures. Our author successfully vindicates himself from this charge, and repudiates other sentiments equally mystical, and ascribed to him with equal injustice. The views of Sherlock, on the points at issue, have been termed, "a confused mass of Socinianized Arminianism." Owen evinces a strength of feeling, in some parts of his "Vindication," which may be accounted for on the ground that he resented the attack as part of a systematic effort made at this time to destroy his standing and reputation as an author. In the main, there is a dignity in his statements which contrasts well with the wayward petulance of his
342
antagonist; and occasionally the reader will find a vein of quiet and skillful irony, in the way in which he disposes of the crude views of Sherlock.
Such was the beginning of the Communion Controversy, which soon embraced a wider range of topics, and points of more importance, than the merits of Owen's book. Besides the original disputants, others entered the field. Robert Ferguson in 1675, wrote against Sherlock a volume entitled, "The Interest of Reason in Religion," etc. Edward Polhill followed, in "An Answer to the Discourse of Mr. William Sherlock," etc. Vincent Alsop first displayed in this controversy his powers of wit and acumen as an author, in his "Antisozzo, or Sherlocismus Enervatus." Henry Hickman, a man of considerable gifts, and pastor of an English congregation at Leaden, wrote the "Speculum Sherlockianum," etc. Samuel Rolle, a nonconformist, wrote the "Prodromus, or the Character of Mr. Sherlock's Books" and also, in the same controversy, "Justification Justified." Thomas Danson, who had been ejected from Sibton, and author of several works against the Quakers, wrote "The Friendly Debate between Satan and Sherlock" and afterwards he published again in defense of it. Sherlock, in 1675, replied to Owen and Ferguson in his "Defense and Continuation of the Discourse concerning the Knowledge of Jesus Christ." He was supported by Thomas Hotchkis, Rector of Staunton, in a "Discourse concerning the Imputation of Christ's Righteousness," etc. The singular diligence of Mr. Orme has compiled this full list of the works published in this controversy; but he is not quite correct in affirming that it was closed by the replies of Sherlock and Hotchkis in 1675. A second part of the work by Hotchkis appeared in 1678, and Sherlock was the author of two other works, "An Answer to Thomas Danson's scandalous pamphlet, entitled `A Friendly Conference,'" etc., which appeared in 1677, and was followed by a "Vindication of Mr. Sherlock against the Cavils of Mr. Danson." -- ED.
343
A VINDICATION
OF SOME PASSAGES
IN A
DISCOURSE CONCERNING COMMUNION WITH GOD
It is now near twenty years since I wrote and published a Discourse concerning Communion with God. Of what use and advantage it has been to any, as to their furtherance in the design aimed at therein, is left unto them to judge by whom it has been perused with any candid diligence; and I do know that multitudes of persons fearing God, and desiring to walk before him in sincerity, are ready, if occasion require, to give testimony unto the benefit which they have received thereby; -- as I can also at any time produce the testimonies of [as] learned and holy persons, it may be, as any I know living, both in England and out of it, who, owning the truth contained in it, have highly avowed its usefulness, and are ready yet so to do. With all other persons, so far as ever I heard, it passed at the rate of a tolerable acceptation with discourses of the same kind and nature. And however any thing or passage in it might not, possibly, suit the apprehensions of some, yet, being wholly practical, designed for popular edification, without any direct engagement into things controversial, I looked for no opposition unto it or exception against it; but that it would at least be suffered to pass at that rate of allowance which is universally granted unto that sort of writings, both of ancient and modern authors. Accordingly it so fell out, and continued for many years; until some persons began to judge it their interest, and to make it their business, to cavil at my writings, and to load my person with reproaches. With what little success, as to their avowed designs, they have labored therein, -- how openly their endeavors are sunk into contempt with all sorts of persons pretending unto the least sobriety or modesty, -- I suppose they
344
are not themselves altogether insensible. Among the things which this sort of men sought to make an advantage of against me, I found that two or three of them began to reflect on that discourse; though it appeared they had not satisfied themselves what as yet to fix upon, their nibbling cavils being exceedingly ridiculous.
But yet, from those intimations of some men's goodwill towards it, -- sufficient to provoke the industry of such as either needed their assistance or valued their favor, -- I was in expectation that one or other would possess that province, and attempt the whole discourse or some parts of it. Nor was I dissatisfied in my apprehensions of that design; for, being earnestly solicited to suffer it to be reprinted, I was very willing to see what either could or would be objected against it before it received another impression. For whereas it was written now near twenty years ago, when there was the deepest peace in the minds of all men about the things treated of therein, and when I had no apprehension of any dissent from the principal design, scope, and parts of it by any called Christians in the world, the Socinians only excepted (whom I had therein no regard unto), I thought it highly probable that some things might have been so expressed as to render a review and amendment to them more than ordinarily necessary. And I reckoned it not improbable, but that from one malevolent adversary I might receive a more instructive information of such escapes of diligence than I could do in so long a time from all the more impartial readers of it; for as unto the substance of the doctrine declared in it, I was sufficiently secure, not only of its truth, but that it would immovably endure the rudest assaults of such oppositions as I did expect. I was therefore very well satisfied when I heard of the publishing of this treatise of Mr. Sherlock's, -- which, as I was informed, and since have found true, was principally intended against myself, and that discourse (that is, that book), because I was the author of it, which will at last prove it to be its only guilt and crime; -- for I thought I should be at once now satisfied, both what it was which was so long contriving against it (whereof I could give no conjecture), as also be directed unto any such mistakes as might have befallen me in matter or manner of expression, which I would or might rectify before the book received another edition. But, upon a view and perusal of this discourse, I found myself under a double surprisal. For, first, in reference to my own, I could not find any thing, any doctrine, any
345
expressions, any words reflected on, which the exceptions of this man do give me the least occasion to alter, or to desire that they had been otherwise either expressed or delivered; -- not any thing which now, after near twenty years, I do not still equally approve of, and which I am not yet ready to justify. The other part of my surprisal was somewhat particular, though, in truth, it ought to have been none at all; and this was with respect unto those doctrinal principles which he manageth his oppositions upon. A surprisal they were unto me, because wild, uncouth, extravagant, and contrary to the common faith of Christians, -- being all of them traduced, and some of them transcribed, from the writings of the Socinians; [while] yet [they] ought not to have been so, because I was assured that an opposition unto that discourse could be managed on no other [ground]. But, however, the doctrine maintained by this man, and those opposed or scorned by him, are not my special concernment; for what is it to me what the Rector of etc., preacheth or publisheth, beyond my common interest in the truths of the gospel, with other men as great strangers unto him as myself, who to my knowledge never saw him, nor heard of his name till infamed by his book? Only, I shall take leave to say, that the doctrine here published, and licensed so to be, is either the doctrine of the present church of England, or it is not. If it be so, I shall be forced to declare that I neither have, nor will have, any communion therein; and that, as for other reasons, so in particular, because I will not renounce or depart from that which I know to be the true, ancient, and catholic doctrine of this church. If it be not so, -- as I am assured, with respect unto many bishops and other learned men, that it is not, -- it is certainly the concernment of them who preside therein to take care that such kind of discourses be not countenanced with the stamp of their public authority, lest they and the church be represented unto a great disadvantage with many.
It was some months after the publishing of this discourse, before I entertained any thoughts of taking the least notice of it, -- yea, I was resolved to the contrary, and declared those resolutions as I had occasion; neither was it until very lately that my second thoughts came to a compliance with the desires of some others, to consider my own peculiar concernment therein. And this is all which I now design; for the examination of the opinions which this author has vented under the
346
countenance of public license, whatever they may think, I know to be more the concernment of other men than mine. Nor yet do I enter into the consideration of what is written by this author with the least respect unto myself, or my own reputation, which I have the satisfaction to conceive not to be prejudiced by such pitiful attempts; nor have I the least desire to preserve it in the minds of such persons as wherein it can suffer on this occasion. But the vindication of some sacred truths, petulantly traduced by this author, seems to be cast on me in an especial manner; because he has opposed them, and endeavored to expose them to scorn, as declared in my book; whence others, more meet for this work, might think themselves discharged from taking notice of them. Setting aside this consideration, I can freely give this sort of men leave to go on with their revilings and scoffings until they are weary or ashamed; which, as far as I can discern, upon consideration of their ability for such a work, and their confidence therein, is not like to be in haste; -- at least, they can change their course, and when they are out of breath in pursuit of one sort of calumnies, retake themselves unto another. Witness the late malicious, and yet withal ridiculous, reports that they have divulged concerning me, even with respect unto civil affairs, and their industry therein; for although they were such as had not any thing of the least probability or likelihood to give them countenance, yet were they so impetuously divulged, and so readily entertained by many, as made me think there was more than the common artifices of calumny employed in their raising and improvement, especially considering what persons I can justly charge those reports upon. But in this course they may proceed whilst they please and think convenient: I find myself no more concerned in what they write or say of this nature than if it were no more but, --
-- ejpei< ht] e kakw|~ ou[t j af] roni fwti< es] ikav.f Ou+le> te, me>ga cai~re, Qeoi de> o]lzia doi~en.f
It is the doctrine traduced only that I am concerned about, and that as it has been the doctrine of the church of England.
It may be it will be said (for there is no security against confidence and immodesty, backed with secular advantages), that the doctrinal principles asserted in this book are agreeable with the doctrine of the church in former times; and therefore those opposed in it, such as are condemned thereby.
347
Hereabout I shall make no long contest with them who once discover that their minds are by any means emboldened to undertake the defense of such shameless untruths; nor shall I multiply testimonies to prove the contrary, which others are more concerned to do, if they intend not to betray the religion of that church with whose preservation and defense they are intrusted. Only, because there are ancient divines of this church, who, I am persuaded, will be allowed with the most to have known as well the doctrine of it, and as firmly to have adhered thereunto, as this author, who have particularly spoken unto most of the things which he has opposed, or rather reproached, I shall transcribe the words of one of them, whereby he, and those who employ him, may be minded with whom they have to do in those things. For, as to the writers of the ancient church, there is herein no regard had unto them. He whom I shall name is Mr. Hooker, and that in his famous book of "Ecclesiastical Polity;" who, in the fifth book thereof, and 56th paragraph, thus discourseth: --
"We have hitherto spoken of the person and of the presence of Christ. Participation is that mutual inward hold which Christ has of us, and we of him, in such sort that each possesses other by way of special interest, property, and inherent copulation." And after the interposition of some things conceding the mutual in-being and love of the Father and the Son, he thus proceedeth: -- "We are by nature the sons of Adam. When God created Adam, he created us; and as many as are descended from Adam have in themselves the root out of which they spring. The sons of God we neither are all nor any one of us, otherwise than only by grace and favor. The sons of God have God's own natural Son as a second Adam from heaven; whose race and progeny they are by spiritual and heavenly birth. God therefore loving eternally his Son, he must needs eternally in him have loved, and preferred before all others, them which are spiritually since descended and sprung out of him. These were in God as in their Savior, and not as in their Creator only. It was the purpose of his saving goodness, his saving wisdom, and his saving power, which inclined itself towards them. They which thus were in God eternally by their intended admission to life, have, by vocation or adoption, God actually now in them, as the artifices is in the work which his hand does presently frame. Life, as all other gifts and benefits, grows originally from the Father, and comes not to us but by the Son, nor by the Son to any of us in particular, but through
348
the Spirit. For this cause the apostle wisheth to the church of Corinth, `the grace of our Lord Jesus Christ, and the love of God, and the fellowship of the holy Ghost;' which three St. Peter comprehendeth in one, -- the participation of the divine nature. We are, therefore, in God through Christ eternally, according to that intent and purpose whereby we are chosen to be made his in this present world before the world itself was made. We are in God through the knowledge which is had of us, and the love which is born towards us from everlasting; but in God we actually are no longer than only from the time of our actual adoption into the body of his true church, into the fellowship of his children. For his church he knoweth and loveth; so that they which are in the church are thereby known to be in him. Our being in Christ by eternal foreknowledge saveth us not, without our actual and real adoption into the fellowship of his saints in this present world. For in him we actually are by our actual incorporation into that society which has him for their head, and does make together with him one body (he and they in that respect having one name); for which cause, by virtue of this mystical conjunction, we are of him, and in him, even as though our very flesh and bones should be made continuate with his. We are in Christ, because he knoweth and loveth us, even as parts of himself. No man is actually in him but they in whom he actually is; for he which has not the Son of God has not life. `I am the vine, ye are the branches: he that abideth in me, and I in him, the same bringeth forth much fruit;' but the branch severed from the vine withereth. We are, therefore, adopted sons of God to eternal life by participation of the only begotten Son of God, whose life is the well-spring and cause of ours. It is too cold an interpretation, whereby some men expound our being in Christ to import nothing else but only that the self-same nature which maketh us to be men is in him, and maketh him man as we are. For what man in the world is there which has not so far forth communion with Jesus Christ? It is not this that can sustain the weight of such sentences as speak of the mystery of our coherence with Jesus Christ. The church is in Christ, as Eve was in Adam. Yea, by grace we are every [one] of us in Christ and in his church, as by nature we were in those, our first parents. God made Eve of the rib of Adam; and his church he frameth out of the very flesh, the very wounded and bleeding side, of the Son of man. His body crucified, and his blood shed for the life of the world, are the true elements of that heavenly being which maketh us such as himself is of whom we come. For which
349
cause the words of Adam may be fitly the words of Christ concerning his church, `Flesh of my flesh, and bone of my bones;' --'A true nature, extract out of mine own body.' So that in him, even according to his manhood, we, according to our heavenly being, are as branches in that root out of which they grow. To all things he is life, and to men light, as the Son of God; to the church, both life and light eternal, by being made the Son of man for us, and by being in us a Savior, whether we respect him as God or as man. Adam is in us as an original cause of our nature, and of that corruption of nature which causeth death; Christ as the cause original of restoration to life. The person of Adam is not in us, but his nature, and the corruption of his nature, derived into all men by propagation. Christ having Adam's nature, as we have, but incorrupt, deriveth not nature but incorruption, and that immediately from his own person, into all that belong unto him. As, therefore, we are really partakers of the body of sin and death received from Adam; so, except we be truly partakers of Christ, and as really possessed of his Spirit, all we speak of eternal life is but a dream. That which quickeneth us is the Spirit of the second Adam, and his flesh that wherewith he quickeneth. That which in him made our nature incorrupt was the union of his Deity with our nature. And in that respect the sentence of death and condemnation, which only taketh hold upon sinful flesh, could no way possibly extend unto him. This caused his voluntary death for others to prevail with God, and to have the force of an expiatory sacrifice. The blood of Christ, as the apostle witnesseth, does, therefore, take away sin; because, `Through the eternal Spirit he offered himself unto God without spot.' That which sanctified our nature in Christ, -- that which made it a sacrifice available to take away sin, is the same which quickened it, raised it out of the grave after death, and exalted it unto glory. Seeing, therefore, that Christ is in us a quickening Spirit, the first degree of communion with Christ must needs consist in the participation of his Spirit, which Cyprian in that respect terms `germanissimam societatem,' -- the highest and truest society that can be between man and him, which is both God and man in one. These things St. Cyril duly considering, reproveth their speeches which taught that only the Deity of Christ is the vine whereupon we by faith do depend as branches, and that neither his flesh nor our bodies are comprised in this resemblance. For does any man doubt but that even from the flesh of Christ our very bodies do receive that life which shall make them glorious
350
at the latter day; and for which they are already accounted parts of his blessed body? Our corruptible bodies could never live the life they shall live, were it not that here they are joined with his body, which is incorruptible; and that his is in ours as a cause of immortality, -- a cause, by removing, through the death and merit of his own flesh, that which hindered the life of ours. Christ is, therefore, both as God and as man, that true vine whereof we both spiritually and corporally are branches. The mixture of his bodily substance with ours is a thing which the ancient fathers disclaim. Yet the mixture of his flesh with ours they speak of, to signify what our very bodies, through mystical conjunction, receive from that vital efficacy which we know to be in his; and from bodily mixtures they borrow divers similitudes, rather to declare the truth than the manner of coherence between his sacred [body] and the sanctified bodies of saints. Thus much no Christian man will deny, that when Christ sanctified his own flesh, giving as God, and taking as man, the Holy Ghost, he did not this for himself only, but for our sakes, that the grace of sanctification and life, which was first received in him, might pass from him to his whole race, as malediction came from Adam into all mankind. Howbeit, because the work of his Spirit to those effects is in us prevented by sin and death possessing us before, it is of necessity that as well our present sanctification into newness of life, as the future restoration of our bodies, should presuppose a participation of the grace, efficacy, merit, or virtue of his body and blood; -- without which foundation first laid, there is no place for those other operations of the Spirit of Christ to ensue. So that Christ imparteth plainly himself by degrees. It pleaseth him, in mercy, to account himself incomplete and maimed without us. But most assured we are, that we all receive of his fullness, because he is in us as a moving and working cause; from which many blessed effects are really found to ensue, and that in sundry both kinds and degrees, all tending to eternal happiness. It must be confessed, that of Christ working as a creator and a governor of the world, by providence all are partakers; -- not all partakers of that grace whereby he inhabiteth whom he saveth. Again: as he dwelleth not by grace in all, so neither does he equally work in all them in whom he dwelleth. `Whence is it,' saith St. Augustine, `that some be holier than others are, but because God does dwell in some more plentifully than in others?' And because the divine substance of Christ is equally in all, his human substance equally distant from all, it appeareth that the
351
participation of Christ, wherein there are many degrees and differences, must needs consist in such effects as, being derived from both natures of Christ really into us, are made our own: and we, by having them in us, are truly said to have him from whom they come; Christ also, more or less, to inhabit and impart himself, as the graces are fewer or more, greater or smaller, which really flow into us from Christ. Christ is whole with the whole church, and whole with every part of the church, as touching his person, which can no way divide itself, or be possessed by degrees and portions. But the participation of Christ importeth, besides the presence of Christ's person, and besides the mystical copulation thereof with the parts and members of his whole church, a true actual influence of grace, whereby the life which we live according to godliness is his; and from him we receive those perfections wherein our eternal happiness consisteth. Thus we participate Christ: -- partly by imputation; as when those things which he did and suffered for us are imputed unto us for righteousness; partly by habitual and real infusion; as when grace is inwardly bestowed while we are on earth; -- and afterward more fully, both our souls and bodies made like unto his in glory. The first thing of his so infused into our hearts in this life is the Spirit of Christ; whereupon, because the rest, of what kind soever, do all both necessarily depend and infallibly also ensue, therefore the apostles term it sometimes the seed of God, sometimes the pledge of our heavenly inheritance, sometimes the hansel or earnest of that which is to come. From whence it is that they which belong to the mystical body of our Savior Christ, and be in number as the stars of heaven, -- divided successively, by reason of their mortal condition, into many generations, -- are, notwithstanding, coupled every one to Christ their head, and all unto every particular person amongst themselves; inasmuch as the same Spirit which anointed the blessed soul of our Savior Christ does so formalise, unite, and actuate his whole race, as if both he and they were so many limbs compacted into one body, by being quickened all with one and the same soul. That wherein we are partakers of Jesus Christ by imputation, agreeth equally unto all what have it; for it consisteth in such acts and deeds of his as could not have longer continuance than while they were in doings nor at that very time belong unto any other but to him from whom they come: and therefore, how men, either then, or before, or since, should be made partakers of them, there can be no way imagined but only by imputation. Again: a deed must either not
352
be imputed to any, but rest altogether in him whose it is; or, if at all it be imputed, they which have it by imputation must have it such as it is, -- whole. So that degrees being neither in the personal presence of Christ, nor in the participation of those effects which are ours by imputation only, it resteth that we wholly apply them to the participation of Christ's infused grace; although, even in this kind also, the first beginning of life, the seed of God, the first-fruits of Christ's Spirit, be without latitude. For we have hereby only the being of the sons of God: in which number, how far soever one may seem to excel another, yet touching this, that all are sons, they are all equals; some, happily, better sons than the rest are, but none any more a son than another. Thus, therefore, we see how the Father is in the Son, and the Son in the Father; how they both are in all things, and all things in them: what communion Christ has with his church; how his church, and every member thereof, is in him by original derivation, and he personal]y in them, by way of mystical association, wrought through the gift of the holy Ghost; which they that are his receive from him, and, together with the same, what benefit soever the vital force of his body and blood may yield; -- yea, by steps and degrees they receive the complete measure of all such divine grace as does sanctify and save throughout, till the day of their final exaltation to a state of fellowship in glory with him, whose partakers they are now in those things that tend to glory."
This one testimony ought to be enough unto this sort of men, whilst they are at any consistency with their own reputation: for it is evident that there is nothing concerning personal election, effectual vocation, justification by the imputation of the righteousness of Christ, participation of him, union of believers unto and with his person, derivation of grace from him, etc., which are so reproached by our present author, but they are asserted by this great champion of the church of England, who undoubtedly knew the doctrine which it owned, and in his days approved, and that in such words and expressions, as remote from the sentiments, or at least as unsavory to the palates, of these men, as any they except against in others.
And what themselves so severely charge on us in point of discipline, that nothing be spoken about it until all is answered that is written by Mr. Hooker in its defense, may, I hope, not immodestly be so far returned, as to desire them that in point of doctrine they will grant us truce, until they
353
have moved out of the way what is written to the same purpose by Mr. Hooker. Why do not they speak to him to leave fooling, and to speak sense, as they do to others? But let these things be as they are; I have no especial concernment in them, nor shall take any farther notice of them, but only as they influence the exceptions which this author makes unto some passages in that book of mine. And in what I shall do herein, I shall take as little notice as may be of those scurrilous and reproachful expressions, which either his inclination or his circumstances induced him to make use of. If he be pleased with such a course of procedure, I can only assure him, that as to my concernment, I am not displeased; and so he is left unto his full liberty for the future.
The first thing he quarrels about, is my asserting the necessity of acquaintance with the person of Christ; which expression he frequently makes use of afterward in a way of reproach. The use of the word "acquaintance," in this matter, is warranted by our translation of the Scripture, and that properly, where it is required of us to acquaint ourselves with God. And that I intended nothing thereby but the knowledge of Jesus Christ, is evident beyond any pretense to the contrary to be suggested by the most subtle or inventive malice. The crime, therefore, wherewith I am here charged, is my assertion that it is necessary that Christians should know Jesus Christ; which I have afterward increased, by affirming also that they ought to love him: for by Jesus Christ all the world of Christians intend the person of Christ; and the most of them, all of them, -- the Socinians only excepted, -- by his person, "the Word made flesh," or the Son of God incarnate, the mediator between God and man. For because the name Christ is sometimes used metonymically, to conclude thence that Jesus Christ is not Jesus Christ, or that it is not the person of Christ that is firstly and properly intended by that name in the gospel, is a lewd and impious imagination; and we may as well make Christ to be only a light within us, as to be the doctrine of the gospel without us. This knowledge of Jesus Christ I aver to be the only fountain of all saving knowledge: which is farther reflected on by this author; and he adds (no doubt out of respect unto me), "that he will not envy the glory of this discovery unto its author;" and therefore honestly confesseth that he met with it in my book. But what does he intend? Whither will prejudice and corrupt designs carry and transport the minds
354
of men? Is it possible that he should be ignorant that it is the duty of all Christians to know Jesus Christ, to be acquainted with the person of Christ, and that this is the fountain of all saving knowledge, until he met with it in my book about communion with God; which I dare say he looked not into, but only to find what he might except against? It is the Holy Ghost himself that is the author of this discovery; and it is the great fundamental principle of the gospel. Wherefore, surely, this cannot be the man's intention; and therefore we must look a little farther, to see what it is that he aimeth at. After, then, the repetition of some words of mine, he adds, as his sense upon them, p. 39, "So that it seems the gospel of Christ makes a very imperfect and obscure discovery of the nature, attributes, and the will of God, and the methods of our recovery. We may thoroughly understand whatever is revealed in the gospel, and yet not have a clear and saving knowledge of these things, until we get a more intimate acquaintance with the person of Christ." And again, p. 40:"I shall show you what additions these men make to the gospel of Christ by an acquaintance with his person; and I confess I am very much beholden to this author, for acknowledging whence they fetch all their orthodox and gospel mysteries, for I had almost pored my eyes out with seeking for them in the gospel, but could never find them; but I learn now, that indeed they are not to be found there, unless we be first acquainted with the person of Christ." So far as I can gather up the sense of these loose expressions, it is, that I assert a knowledge of the person of Jesus Christ which is not revealed in the gospel, which is not taught us in the writings of Moses, the prophets, or apostles, but must be had some other way. He tells me afterward, p. 41, that I put in a word fallaciously, which expresseth the contrary; as though I intended another knowledge of Christ than what is declared in the gospel. Now, he either thought that this was not my design or intention, but would make use of a pretense of it for his advantage unto an end aimed at (which what it was I know well enough); or he thought, indeed, that I did assert and maintain such a knowledge of the person of Christ as was not received by Scripture revelation. If it was the first, we have an instance of that new morality which these new doctrines are accompanied withal; if the latter, he discovers how meet a person he is to treat of things of this nature. Wherefore, to prevent such scandalous miscarriages, or futilous imaginations for the future, I here tell him, that if he can find in that book, or any other of my writings, any expression, or word, or syllable,
355
intimating any knowledge of Christ, or any acquaintance with the person of Christ, but what is revealed and declared in the gospel, in the writings of Moses, the prophets, and apostles, and as it is so revealed and declared, and learned from thence, I will publicly burn that book with my own hands, to give him and all the world satisfaction. Nay, I say more: if an angel from heaven pretend to give any other knowledge of the person of Christ, but what is revealed in the gospel, let him be accursed. And here I leave this author to consider with himself, what was the true occasion why he should first thus represent himself unto the world in print, by the avowing of so unworthy and notorious a calumny.
Whereas, therefore, by an acquaintance with the person of Christ, it is undeniably evident that I intended nothing but that knowledge of Christ which it is the duty of every Christian to labor after, -- no other but what is revealed, declared, and delivered in the Scripture, as almost every page of my book does manifest where I treat of these things; I do here again, with the good leave of this author, assert, that this knowledge of Christ is very necessary unto Christians, and the fountain of all saving knowledge whatever. And as he may, if he please, review the honesty and truth of that passage, p. 38, "So that our acquaintance with Christ's person, in this man's divinity, signifies such a knowledge of what Christ is, has done, and suffered for us, from whence we may learn those greater, deeper, and more saving mysteries of the gospel, which Christ has not expressly revealed to us;" so I will not so far suspect the Christianity of them with whom we have to do, as to think it necessary to confirm by texts of Scripture either of these assertions; which whoever denies is an open apostate from the gospel.
Having laid this foundation in an equal mixture of that truth and sobriety wherewith sundry late writings of this nature and to the same purpose have been stuffed, he proceeds to declare what desperate consequences ensue upon the necessity of that knowledge of Jesus Christ which I have asserted, addressing himself thereunto, p. 40.
Many instances of such dealings will make me apt to think that some men, whatever they pretend to the contrary, have but little knowledge of Jesus Christ indeed. But whatever this man thinks of him, an account must one day be given before and unto him of such false calumnies as his lines are
356
stuffed withal. Those who will believe him, that he has almost "pored out his eyes" in reading the gospel, with a design to find out mysteries that are not in it, are left by me to their liberty; only I cannot but say, that his way of expressing the study of the Scripture, is [not?] such as becometh a man of his wisdom, gravity, and principles. He will, I hope, one day be better acquainted with what belongs unto the due investigation of sacred truth in the Scripture, than to suppose it represented by such childish expressions. What he has learned from me I know not; but that I have anywhere taught that there are mysteries of religion that are not to be found in the gospel, unless we are first acquainted with the person of Christ, is a frontless and impudent falsehood. I own no other, never taught other knowledge of Christ, or acquaintance with his person, but what is revealed and declared in the gospel; and therefore, no mysteries of religion can be thence known and received, before we are acquainted with the gospel itself. Yet I will mind this author of that, whereof if he be ignorant, he is unfit to be a teacher of others, and which if he deny, he is unworthy the name of a Christian, -- namely, that by the knowledge of the person of Christ, the great mystery of God manifest in the flesh, as revealed and declared in the gospel, we are led into a clear and full understanding of many other mysteries of grace and truth; which are all centered in his person, and without which we can have no true nor sound understanding of them. I shall speak it yet again, that this author, if it be possible, may understand it; or, however, that he and his co-partners in design may know that I neither am nor ever will be ashamed of it: -- that without the knowledge of the person of Christ, which is our acquaintance with him (as we are commanded to acquaint ourselves with God) as he is the eternal Son of God incarnate, the mediator between God and man, with the mystery of the love, grace, and truth of God therein, as revealed and declared in the Scripture, there is no true, useful, saving knowledge of any other mysteries or truths of the gospel to be attained. This being the substance of what is asserted in my discourse, I challenge this man, or any to whose pleasure and favor his endeavors in this kind are sacrificed, to assert and maintain the contrary, if so be they are indeed armed with such a confidence as to impugn the foundations of Christianity.
357
But to evince his intention, he transcribeth the ensuing passages out of my discourse: -- "The sum of all true wisdom and knowledge may be reduced to these three heads: --
1. The knowledge of God; his nature and properties.
2. The knowledge of ourselves with reference to the will of God concerning us.
3. Skill to walk in communion with God. In these three is summed up all true wisdom and knowledge, and not any of them is to any purpose to be obtained, or is manifested, but only in and by the Lord Christ."
This whole passage I am far from disliking, upon this representation of it, or any expression in it. Those who are not pleased with this distribution of spiritual wisdom, may make use of any such of their own wherewith they are better satisfied. This of mine was sufficient unto my purpose. Hereon this censure is passed by him: -- "Where by is fallaciously added to include the revelations Christ has made; whereas his first undertaking was, to show how impossible it is to understand these things savingly and clearly, notwithstanding all those revelations God has made of himself and his will by Moses and the prophets, and by Christ himself, without an acquaintance with his person." The fallacy pretended is merely of his own coining; my words are plain, and suited unto my own purpose, and to declare my mind in what I intend; which he openly corrupting, or not at all understanding, frames an end never thought of by me, and then feigns fallacious means of attaining it. The knowledge I mean is to be learned by Christ; neither is any thing to be learned in him but what is learned by him. I do say, indeed, now, whatever I have said before, that it is impossible to understand any sacred truth savingly and clearly, without the knowledge of the person of Christ; and shall say so still, let this man and his companions say what they will to the contrary: but that in my so saying I exclude the consideration of the revelations which Christ has made, or that God has made of himself by Moses and the prophets, and Christ himself, the principal whereof concern his person, and whence alone we come to know him, is an assertion becoming the modesty and ingenuity of this author. But hereon he proceeds, and says, that as to the first head he will take notice of those peculiar discoveries of the nature of God of which the world was ignorant before, and of which revelation is wholly silent, but are
358
now clearly and savingly learned from an acquaintance with Christ's person. But what, in the meantime, is become of modesty, truth, and honesty? Do men reckon that there is no account to be given of such falsifications? Is there any one word or little in my discourse of any such knowledge of the nature or properties of God as whereof revelation is wholly silent? What does this man intend? Does he either not at all understand what I say; or does he not care what he says himself? What have I done to him? wherein have I injured him? how have I provoked him, that he should sacrifice his conscience and reputation unto such a revenge? Must he yet hear it again? I never thought, I never owned, I never wrote, that there was any acquaintance to be obtained with any property of the nature of God by the knowledge of the person of Christ, but what is taught and revealed in the gospel; from whence alone all knowledge of Christ, his person, and his doctrine, is to be learned. And yet I will say again, if we learn not thence to know the Lord Christ, -- that is, his person, -- we shall never know any thing of God, ourselves, or our duty, clearly and savingly (I use the words again, notwithstanding the reflections on them, as more proper in this matter than any used by our author in his eloquent discourse), and as we ought to do. From hence he proceeds unto weak and confused discourses about the knowledge of God and his properties without any knowledge of Christ; for he not only tells us "what reason we had to believe such and such things of God, if Christ had never appeared in the world," (take care, I pray, that we be thought as little beholden to him as may be), "but that God's readiness to pardon, and the like, are plainly revealed in the Scripture, without any farther acquaintance with the person of Christ," p. 43. What this farther acquaintance with the person of Christ should mean, I do not well understand: it may be, any more acquaintance with respect unto some that is necessary; -- it may be, without any more ado as to an acquaintance with him. And if this be his intention, -- as it must be, if there be sense in his words, -- that God's readiness to pardon sinners is revealed in the Scripture without respect unto the person of Jesus Christ, it is a piece of dull Socinianism; which, because I have sufficiently confuted else where, I shall not here farther discover the folly of. [As] for a knowledge of God's essential properties by the light of nature, it was never denied by me; yea, I have written and contended for it in another way than can be impeached by such trifling declamations. But yet, with his good leave, I do believe that there is no
359
saving knowledge of, or acquaintance with God or his properties, to be attained, but in and through Jesus Christ, as revealed unto us in the gospel. And this I can confirm with testimonies of the Scripture, fathers, schoolmen, and divines of all sorts, with reasons and arguments, such as I know this author cannot answer. And whatever great apprehensions he may have of his skill and abilities to know God and his properties by the light of nature, now that he neither knows nor is able to distinguish what he learns from thence, and what he has imbibed in his education from an emanation of divine revelation; yet I believe there were as wise men as himself amongst those ancient philosophers, concerning whom and their inquiries into the nature of God our apostle pronounces those censures, <450101>Romans 1; 1<460101> Corinthians 1.
But on this goodly foundation he proceeds unto a particular inference, p. 44, saying, "And is not this a confident man, to tell us that the love of God to sinners, and his pardoning mercy, could never have entered into the heart of man but by Christ, when the experience of the whole world confutes him? For, whatever becomes of his new theories, both Jews and heathens, who understood nothing at all of what Christ was to do in order to our recovery, did believe God to be gracious and merciful to sinners, and had reason to do so; because God himself had assured the Jews that he was a gracious and merciful God, pardoning iniquity, transgressions, and sins. And those natural notions heathens had of God, and all those discoveries God had made of himself in the works of creation and providence, did assure them that God is very good: and it is not possible to understand what goodness is, without pardoning grace."
I beg his excuse: truth and good company will give a modest man a little confidence sometimes; and against his experience of the whole world, falsely pretended, I can oppose the testimonies of the Scripture, and all the ancient writers of the church, very few excepted. We can know of God only what he has, one way or other, revealed of himself, and nothing else; and I say again, that God has not revealed his love unto sinners, and his pardoning mercy, any other way but in and by Jesus Christ. For what he adds as to the knowledge which the Jews had of these things by God's revelation in the Scripture, when he can prove that all those revelations, or any of them, had not respect unto the promised seed, -- the Son of God, -- to be exhibited in the flesh to destroy the works of the devil, he will
360
speak somewhat unto his purpose. In the meantime, this insertion of the consideration of them who enjoyed that revelation of Christ which God was pleased to build his church upon under the Old Testament, is weak and impertinent. Their apprehensions, I acknowledge, concerning the person of Christ, and the speciality of the work of his mediation, were dark and obscure; but so, also, proportionally was their knowledge of all other sacred truths, which yet with all diligence they inquired into. That which I intended is expressed by the apostle, 1<460209> Corinthians 2:9,10,
"It is written, Eye has not seen, nor ear heard, neither have entered into the heart of man, the things which God has prepared for them that love him. But God has revealed them unto us by his Spirit."
What a confident man was this apostle, as to affirm that the things of the grace and mercy of God did never enter into the heart of man to conceive, nor would so have done, had they not been revealed by the Spirit of God in the gospel through Jesus Christ!
But this is only a transient charge. There ensues that which is much more severe, p. 45; as, for instance, "He tells us, `that in Christ' (that is, in his death and sufferings for our sins) `God has manifested the naturalness of this righteousness' (that is, vindictive justice in punishing sin), `that it was impossible that it should be diverted from sinners without the interposing of a propitiation; that is, that God is so just and righteous, that he cannot pardon sin without satisfaction to his justice.' Now, this indeed is such a notion of justice as is perfectly new, which neither Scripture nor nature acquaints us with; for all mankind have accounted it an act of goodness, without the least suspicion of injustice in it, to remit injuries and offenses without exacting any punishment, -- that he is so far from being just, that he is cruel and savage, who will remit no offense till he has satisfied his revenge." The reader who is in any measure or degree acquainted with these things, knows full well what is intended by that which I have asserted. It is no more but this, -- that such is the essential holiness and righteousness of the nature of God, that, considering him as the supreme governor and ruler of all mankind, it was inconsistent with the holiness and rectitude of his rule, and the glory of his government, to pass by sin absolutely, or to pardon it without satisfaction, propitiation, or atonement. This, I said, was made evident in the death and sufferings of
361
Christ, wherein God made all our iniquities to meet upon him, and spared him not, that we might obtain mercy and grace. This is here now called out by our author as a very dangerous or foolish passage in my discourse, which he thought he might highly advantage his reputation by reflecting upon. But as the orator said to his adversary,
"Equidem vehementer laetor sum esse me, in quem to cum cuperes, nullam contumeliam jacere potueris, quae non ad maximam partem civium convenerit,"
-- so it is here fallen out. If this man knows not that this is the judgement of the generality of the most learned divines of Europe upon the matter, of all who have engaged with any success against the Socinians, one or two only excepted, I can pity him, but not relieve him in his unhappiness, unless he will be pleased to take more pains in reading good books than as yet he appeareth to have done. But for the thing itself, and his reflections upon it, I shall observe yet some few things, and so pass on; -- as first, the opposition that he makes unto my position is nothing but a crude assertion of one of the meanest and most absurd sophisms which the Socinians use in this cause, -- namely, that everyone may remit injuries and offenses as he pleaseth, without exacting any punishment: which, as it is true in most cases of injuries and offenses against private persons, wherein no others are concerned but themselves, nor are they obliged by any law of the community to pursue their own right; so, with respect unto public rulers of the community, and unto such injuries and offenses as are done against supreme rule, tending directly unto the dissolution of the society centering in it, to suppose that such rulers are not obliged to inflict those punishments which justice and the preservation of the community does require, is a fond and ridiculous imagination, -- destructive, if pursued, unto all human society, and rendering government a useless thing in the world. Therefore, what this author (who seems to understand very little of these things) adds, "that governors may spare or punish as they see reason for it;" if the rule of that reason and judgement be not that justice which respects the good and benefit of the society or community, they do amiss, and sin, in sparing and punishing: which I suppose he will not ascribe unto the government of God. But I have fully debated these things in sundry writings against the Socinians; so that I will not again enlarge upon them without a more important occasion. It is not improbable
362
but he knows where to find those discourses; and he may, when he please, exercise his skill upon them. Again: I cannot but remark upon the consequences that he chargeth this position withal; and yet I cannot do it without begging pardon for repeating such horrid and desperate blasphemies. P. 46, "The account," saith he, "of this is very plain; because the justice of God has glutted itself with revenge on sin in the death of Christ, and so hence forward we may be sure he will be very kind, as a revengeful man is when his passion is over." P. 47, "The sum of which is, that God is all love and patience when he has taken his fill of revenge; as others use to say that the devil is very good when he is pleased." P. 59, "The justice and vengeance of God, having their acting assigned them to the full, being glutted and satiated with the blood of Christ, God may," etc. I desire the reader to remember that the supposition whereon all these inferences are built, is only that of the necessity of the satisfaction of Christ with respect unto the holiness and righteousness of God as the author of the law, and the supreme governor of mankind. And is this language becoming a son of the church of England? Might it not be more justly expected from a Jew or a Mohammedan, -- from Servetus or Socinus, from whom it is borrowed, -- than from a son of this church, in a book published by license and authority? But it is to no purpose to complain: those who are pleased with these things, let them be so. But what if, after all, these impious, blasphemous consequences do follow as much upon this author's opinion as upon mine, and that with a greater show of probability? and what if, forgetting himself, within a few leaves he says the very same thing that I do, and casts himself under his own severest condemnation?
For the first: I presume he owns the satisfaction of Christ, and I will suppose it until he directly denies it; therefore, also, he owns and grants that God would not pardon any sin, but upon a supposition of a previous satisfaction made by Jesus Christ. Here, then, lies all the difference between us; -- that I say God could not, with respect unto his holiness and justice, as the author of the law and governor of the world, pardon sin absolutely without satisfaction: he says, that although he might have done so without the least diminution of his glory, yet he would not, but would have his Son by his death and suffering to make satisfaction for sin. I leave it now, not only to every learned and impartial reader, but to every man in
363
his wits who understands common sense, whether the blasphemous consequences, which I will not again defile ink and paper with the expression of, do not seem to follow more directly upon his opinion than mine. For whereas I say not that God requireth any thing unto the exercise of grace and mercy, but what he grants that he does so also; -- only I say he does it because requisite unto his justice; he, because he chose it by a free act of his will and wisdom, when he might have done otherwise, without the least disadvantage unto his righteousness or rule, or the least impeachment to the glory of his holiness. The odious blasphemies mentioned do apparently seem to make a nearer approach unto his assertion than unto mine. I cannot proceed unto a farther declaration of it, because I abhor the rehearsal of such horrid profaneness. The truth is, they follow not in the least (if there be any thing in them but odious satanical exprobrations of the truth of the satisfaction of Christ) on either opinion; though I say this author knows not well how to discharge himself of them.
But what if he be all this while only roving in his discourse about the things that he has no due comprehension of, merely out of a transporting desire to gratify himself and others, in traducing and making exceptions against my writings? What if, when he comes a little to himself, and expresseth the notions that have been instilled into him, be saith expressly as much as I do, or have done in any place of my writings? It is plain he does so, p. 49, in these words: -- "As for sin, the gospel assures us that God is an irreconcilable enemy to all wickedness, it being so contrary to his own most holy nature, that if he have any love for himself, and any esteem for his own perfections and works, he must hate sin, which is so unlike himself, and which destroys the beauty and perfection of his workmanship. For this end he sent his Son into the world to destroy the works of the devil," etc. Here is the substance of what at any time on this subject I have pleaded for: -- "God is an irreconcilable enemy to all wickedness," that it "is contrary to his holy nature, so that he must hate it; and therefore sends his Son," etc. If sin be contrary to God's holy nature, -- if he must hate it, unless he will not love himself, nor value his own perfections, and therefore sent his Son to make satisfaction, we are absolutely agreed in this matter, and our author has lost "operam et oleum" in his attempt. But for the matter itself, if he be able to come unto any consistency in his thoughts, or to know what is his own mind therein, I do
364
hereby acquaint him that I have written one entire discourse on that subject, and have lately reinforced the same argument in my Exercitations on the Epistle to the Hebrews, wherein my judgement on this point is declared and maintained. Let him attempt an answer, if he please, unto them, or do it if he can. What he farther discourseth on this subject, pp. 46, 47, consisteth only in odious representations and vile reflections on the principal doctrines of the gospel, not to be mentioned without offense and horror. But as to me, he proceeds to except, after his scoffing manner, against another passage, pp. 47, 48, -- "But, however, sinners have great reasons to rejoice in it, when they consider the nature and end of God's patience and forbearance towards them, -- viz., That it is God's taking a course, in his infinite wisdom and goodness, that we should not be destroyed notwithstanding our sins; that as before, the least sin could not escape without punishment, justice being so natural to God that he cannot forgive without punishing; so the justice of God being now satisfied by the death of Christ, the greatest sins can do us no hurt, but we shall escape with a `notwithstanding our sins.' This, it seems, we learn from an acquaintance with Christ's person, though his gospel instructs us otherwise, that `without holiness no man shall see God."` But he is here again at a loss, and understands not what he is about. That whereof he was discoursing is the necessity of the satisfaction of Christ, and that must be it which he maketh his inference from, but the passage he insists on, he lays down as expressive of the end of God's patience and forbearance towards sinners, which here is of no place nor consideration. But so it falls out, that he is seldom at any agreement with himself in any parts of his discourse; the reason whereof I do somewhat more than guess at. However, for the passage which he cites out of my discourse, I like it so well, as that I shall not trouble myself to inquire whether it be there or no, or on what occasion it is introduced. The words are, -- "That God has, in his justice, wisdom, and goodness, taken a course that we should not be destroyed, notwithstanding our sins" (that is, to save sinners); "for he that believeth, although he be a sinner, shall be saved; and he that believeth not shall be damned," as one has assured us, whom I desire to believe and trust unto. If this be not so, what will become of this man and myself, with all our writings? for I know that we are both simmers; and if God will not save us, or deliver us from destruction, notwithstanding our sins, -- that is, pardon them through the bloodshedding of Jesus Christ, wherein we
365
have redemption, even the forgiveness of sins, -- it had been better for us that we had never been born. And I do yet again say, that God does not, that he will not, pardon the least sin, without respect unto the satisfaction of Christ, according as the apostle declares, 2<470518> Corinthians 5:18-21; and the expression which must be set on the other side, on the supposition whereof the greatest sin can do us no harm, is this man's addition, which his usual respect unto truth has produced. But, withal, I never said, I never wrote, that the only supposition of the satisfaction of Christ is sufficient of itself to free us from destruction by sin.
There is, moreover, required on our part, faith and repentance; without which we can have no advantage by it, or interest in it. But he seems to understand by that expression, "notwithstanding our sins," though we should live and die in our sins without faith, repentance, or new obedience; for he supposeth it sufficient to manifest the folly of this assertion, to mention that declaration of the mind of Christ in the gospel, that "without holiness no man shall see God." I wonder whether he thinks that those who believe the satisfaction of Christ, and the necessity thereof, wherein God "made him to be sin who knew no sin, that we might be made the righteousness of God in him," do believe that the personal holiness of men is [not] indispensably necessary unto the pleasing and enjoyment of God. If he suppose that the satisfaction of Christ and the necessity of our personal holiness are really inconsistent, he must be treated in another manner: if he suppose that although they are consistent, yet those whom he opposeth do so trust to the satisfaction of Christ, as to judge that faith, repentance, and holiness, are not indispensably necessary to salvation, he manifests how well skilled he is in their principles and practices. I have always looked on it as a piece of the highest disingenuity among the Quakers, that when any one pleads for the satisfaction of Christ or the imputation of his righteousness, they will clamorously cry out, and hear nothing to the contrary, "Yea, you are for the saving of polluted, defiled sinners; let men live in their sins and be all foul within, it is no matter, so long as they have a righteousness and a Christ without them." I have, I say, always looked upon it as a most disingenuous procedure in them, seeing no one is catechized amongst us, who knoweth not that we press a necessity of sanctification and holiness, equal with that of justification and righteousness. And yet this very course is here steered by this author,
366
contrary to the constant declaration of the judgements of them with whom he has to do, -- contrary to the common evidence of their writings, preaching, praying, disputing unto another purpose; and that without relieving or countenancing himself by any one word or expression used or uttered by them. He chargeth [them] as though they made holiness a very indifferent thing, and such as it does not much concern any man whether he have an interest in or no; and I know not whether is more marvelous unto me, that some men can so far concoct all principles of conscience and modesty as to publish such slanderous untruths, or that others can take contentment and satisfaction therein, who cannot but understand their disingenuity and falsehood.
His proceed in the same page is to except against that revelation of the wisdom of God which I affirm to have been made in the person and sufferings of Christ, which I thought I might have asserted without offense. But this man will have it, that "there is no wisdom therein, if justice be so natural to God, that nothing could satisfy him but the death of his own Son." That any thing else could satisfy divine justice but the sufferings and death of the Son of God, so far as I know, he is the first that found out or discovered, if he has yet found it out. Some have imagined that God will pardon sin, and does so, without any satisfaction at all; and some have thought that other ways of the reparation of lost mankind were possible, without this satisfaction of divine justice, which yet God in his wisdom determined on; but that satisfaction could be any otherwise made to divine justice, but by the death of the Son of God incarnate, none have used to say who know what they say in these things. "But wisdom," he saith, "consists in the choice of the best and fittest means to attain an end, when there were more ways than one of doing it; but it requires no great wisdom to choose when there is but one possible way." Yea, this it is to measure God, -- things infinite and divine, by ourselves. Does this man think that God's ends, as ours, have an existence in themselves out of him, antecedent unto any acts of his divine wisdom? Does he imagine that he balanceth probable means for the attaining of an end, choosing some and rejecting others? Does he surmise that the acts of divine wisdom with respect unto the end and means are so really distinct, as the one to have a priority in time before the others? Alas, that men should have the confidence to publish such slight and crude imaginations! Again: the
367
Scripture, which so often expresseth the incarnation of the Son of God, and the whole work of his mediation thereon, as the effect of the infinite wisdom of God, -- as that wherein the stores, riches, and treasures of it are laid forth, -- does nowhere so speak of it in comparison with other means not so suited unto the same end, but absolutely, and as it is in its own nature; unless it be when it is compared with those typical institutions which, being appointed to resemble it, some did rest in. And lastly, whereas there was but this one way for the redemption of mankind, and the restoration of the honor of God's justice and holiness, as he is the supreme lawgiver and governor of the universe; and whereas this one way was not in the least pervious unto any created understanding, angelical or human, nor could the least of its concerns have ever entered into the hearts of any (nor, it may be, shall they ever know or be able to find it out unto perfection, but it will be left the object of their admiration unto eternity); -- if this author can see no wisdom, or no great wisdom, in the finding out and appointing of this way, who can help it? I wish he would more diligently attend unto their teachings who are able to instruct him better; and from whom, as having no prejudice against them, he may be willing to learn.
But this is the least part of what this worthy censurer of theological discourses rebukes and corrects. For whereas I had said, that we "might learn our disability to answer the mind and will of God in all or any part of the obedience he requireth," that is, without Christ or out of him; he adds, "That is, that it is impossible for us to do any thing that is good, but we must be acted, like machines, by an external force, -- by the irresistible power of the grace and Spirit of God. This, I am sure, is a new discovery; we learn no such thing from the gospel, and I do not see how he proves it from an acquaintance with Christ." But if he intends what he speaks, "we can do no good, but must be acted, like machines, by an external force," and chargeth this on me, it is a false accusation, proceeding from malice or ignorance, or a mixture of both. If he intend, that we can of ourselves do any thing that is spiritually good and acceptable before God, without the efficacious work of the Spirit and grace of God in us, which I only deny, he is a Pelagian, and stands anathematised by many councils of the ancient church. And [as] for what is my judgement about the impotency that is in us by nature unto any spiritual good, -- the necessity of the effectual
368
operation of the Spirit of God in and to our conversion, with his aids and assistance of actual grace in our whole course of obedience, which is no other but that of the ancient church, the most learned fathers, and the church of England itself in former days, -- I have now sufficiently declared and confirmed it in another discourse; whither this author is remitted, either to learn to speak honestly of what he opposeth, or to understand it better, or answer it if he can.
He adds, "But still there is a more glorious discovery than this behind; and that is, the glorious end whereunto sin is appointed and ordained (I suppose he means by God) is discovered in Christ, -- namely, for the demonstration of God's vindictive justice, in measuring out to it a meet recompense of reward, and for the praise of God's glorious grace in the pardon and forgiveness of it; -- that is, that it could not be known how just and severe God is, but by punishing sin, nor how good and gracious God is, but by pardoning of it; and, therefore, lest his justice and mercy should never be known to the world, he appoints and ordains sin to this end, -- that is, decrees that men shall sin that he may make some of them the vessels of his wrath, and the examples of his fierce vengeance and displeasure, and others the vessels of his mercy, to the praise and glory of his free grace in Christ. This, indeed, is such a discovery as nature and revelation could not make," p. 51; which, in the next page, he calls God's "trickling and bartering with sin and the devil for his glory."
Although there is nothing in the words here reported as mine which is not capable of a fair defense, seeing it is expressly affirmed that "God set forth his Son to be a propitiation to declare his righteousness," yet I know not how it came to pass that I had a mind to turn unto the passage itself in my discourse, which I had not done before on any occasion, as not supposing that he would falsify my words, with whom it was so easy to pervert my meaning at any time, and to reproach what he could not confute. But, that I may give a specimen of this man's honesty and ingenuity, I shall transcribe the passage which he excepts against, because I confess it gave me some surprisal upon its first perusal. My words are these: "There is a glorious end whereunto sin is appointed and ordained discovered in Christ, that others are unacquainted withal. Sin, in its own nature, tends merely to the dishonor of God, the debasement of his majesty, and the ruin of the creature in whom it is. Hell itself is but the filling of wretched creatures
369
with the fruit of their own devices. The combinations and threats of God in the law do manifest one other end of it, -- even the demonstration of the vindicative justice of God in measuring out unto it a meet recompense of reward. But here the law stays, and with it all other light, and discovers no other use or end of it at all. In the Lord Jesus Christ there is the manifestation of another and more glorious end, to wit, the praise of God's glorious grace in the pardon and forgiveness of it; -- God having taken order in Christ, that that thing which tended merely to his dishonor should be managed to his infinite glory, and that which of all things he desired to exalt, -- even that he may be known and believed to be a God pardoning iniquity, transgressions, and sin." Such was my ignorance, that I did not think that any Christian, unless he were a professed Socinian, would ever have made exceptions against any thing in this discourse; the whole of it being openly proclaimed in the gospel, and confirmed in the particulars by sundry texts of Scripture, quoted in the margin of my book, which this man took no notice of. For the advantage he would make from the expression about the end whereunto sin is appointed and ordained, it is childish and ridiculous; for every one who is not willfully blind must see, that, by "ordained," I intended, not any ordination as to the futurition of sin, but to the disposal of sin to its proper end being committed, or to ordain it unto its end upon a supposition of its being; which quite spoils this author's ensuing harangue. But my judgement in this matter is better expressed by another than I am able to do it myself, and, therefore, in his words I shall represent it. It is Augustine: saith he,
"Saluberrime confitemur quod rectissime credimus, Deum Dominumque rerum omnium qui creavit omnia bona valde, et mala ex bonis exortura esse praescivit, et scivit magis ad suam omnipotentissimam bonitaten pertinere, etiam de malis benefacere, quam mala esse non sinere; sic ordinasse angelorum et hominum vitam, ut in ea prius ostenderet quid posset eorum liberum arbitrium, deinde quid posset quae gratiae beneficium, justitiaeque judicium."
This, our author would have to be God's "bartering with sin and the devil for his glory;" the bold impiety of which expression, among many others, for whose necessary repetition I crave pardon, manifests with what frame
370
of spirit, with what reverence of God himself and all holy things, this discourse is managed.
But it seems I add, that "the demonstration of God's justice in measuring out unto sin a meet recompense of reward is discovered in Christ, as this author says." Let him read again, "The combinations and threatening of God in the law," etc. If this man were acquainted with Christ, he could not but learn somewhat more of truth and modesty, unless he be willfully stupid. But what is the crime of this paragraph? That which it teacheth is, that sin, in its own nature, has no end but the dishonor of God and the eternal ruin of the sinner; that, by the sentence and curse of the law, God has manifested that he will glorify his justice in the punishing of it; as also, that, in and through Jesus Christ, he will glorify grace and mercy in its pardon, on the terms of the gospel. What would he be at? If he have a mind to quarrel with the Bible, and to conflict the fundamental principles of Christianity, to what purpose does he cavil at my obscure discourses, when the proper object of his displeasure lies plainly before him?
Let us proceed yet a little farther with our author, although I confess myself to be already utterly wearied with the perusal of such vain and frivolous imaginations. Yet thus he goes on, p. 53,
"Thus much for the knowledge of ourselves with respect to sin, which is hid only in the Lord Christ. But then we learn what our righteousness is, wherewith we must appear before God, from an acquaintance with Christ. We have already learned how unable we are to make atonement for our sins, without which they can never be forgiven, and how unable we are to do any thing that is good; -- and yet nothing can deliver us from the justice and wrath of God, but a full satisfaction for our sins; and nothing can give us a title to a reward, but a perfect and unsinning righteousness. What should we do in this case? How shall we escape hell, or get to heaven, when we can neither expiate for our past sins, nor do any good for the time to come? Why, here we are relieved again by an acquaintance with Christ. His death expiates former iniquities, and removes the whole guilt of sin. But this is not enough, that we are not guilty, we must also be actually righteous; not only all sin is to be answered for, but all righteousness is to be fulfilled. Now, this
371
righteousness we find only in Christ; we are reconciled to God by his death, and saved by his life. That actual obedience he yielded to the whole law of God, is that righteousness whereby we are saved; we are innocent by virtue of his sacrifice and expiation, and righteous with his righteousness."
What is here interposed, -- that we cannot do any good for the time to come, -- must be interpreted of ourselves, without the aid or assistance of the grace of God. And the things here reported by this author, are so expressed and represented, to expose them to reproach and scorn, to have them esteemed not only false, but ridiculous. But whether he be in his wits or no, or what he intends, so to traduce and scoff at the fundamental doctrines of the gospel, I profess I know not. What is it he would deny? what is it he would assert? Are we able to make an atonement for our sins? Can we be forgiven without an atonement? Can we of ourselves do any good without the aid and assistance of grace? Can any thing we do be a full satisfaction for our sins, or deliver us from the wrath of God; that is, the punishment due to our sins? Does not the death of Christ expiate former iniquities, and remove the whole guilt of sin? Is the contrary to these things the doctrine of the church of England? Is this the religion which is authorized to be preached? and are these the opinions that are licensed to be published unto all the world? But, as I observed before, these things are other men's concernment more than mine, and with them I leave them. But I have said, as he quotes the place, "that we are reconciled to God by the death of Christ, and saved by his life, that actual obedience which he yielded to the whole law of God." As the former part of these words are expressly the apostle's, <450510>Romans 5:10, and so produced by me; so the next words I add are these of the same apostle, "If so be we are found in him, not having on our own righteousness which is of the law, but the righteousness which is of God by faith;" which he may do well to consider, and answer when he can.
Once more, and I shall be beholden to this author for a little respite of severity, whilst he diverts to the magisterial reproof of some other persons. Thus, then, he proceeds, p. 55:--
"The third part of our wisdom is, to walk with God: and to that is required agreement, acquaintance, a way, strength, boldness, and
372
aiming at the same end; and all these, with the wisdom of them, are hid in Jesus Christ."
So far are my words, to which he adds: "The sum of which, in short, is this: -- that Christ having expiated our sins, and fulfilled all righteousness for us, though we have no personal righteousness of our own, but are as contrary unto God as darkness is to light, and death to life, and a universal pollution and defilement to a universal and glorious holiness, and hatred to love; yet the righteousness of Christ is a sufficient, nay, the only foundation of our agreement, and, upon that, of our walking with God: though St. John tells us, `If we say that we have fellowship with him, and walk in darkness, we lie, and do not the truth; but if we walk in the light, as God is in the light, we have fellowship one with another, and the blood of Jesus Christ his Son cleanseth us from all sin,' 1<620106> John 1:6, 7. And our only acquaintance with God and knowledge of him is hid in Christ, which his word and works could not discover, as you heard above. And he is the only way wherein we must walk with God; and we receive all our strength from him; and he makes us bold and confident too, having removed the guilt of sin, so that now we may look justice in the face, and whet our knife at the counter door, all our debts being discharged by Christ, as these bold acquaintances and familiars of Christ use to speak. And in Christ we design the same end that God does, which is the advancement of his own glory; that is, I suppose, by trusting unto the expiation and righteousness of Christ for salvation, without doing any thing ourselves, we take care that God shall not be wronged of the glory of his free grace, by a competition of any merits and deserts of our own."
What the author affirms to be the sum of my discourse in that place, which, indeed, he does not transcribe, is, as to his affirmation of it, as contrary to God as darkness is to light, or death to life, or falsehood to the truth; that is, it is flagitiously false. That there is any agreement with God, or walking with God, for any men who have no personal righteousness of their own, but are contrary to God, etc., I never thought, I never wrote, nor any thing that should give the least countenance unto a suspicion to that purpose. The necessity of an habitual and actual personal, inherent righteousness, of sanctification and holiness, of gospel obedience, of fruitfulness in good works, unto all who intend to walk with God, or come to the enjoyment of him, I have asserted and proved, with other manner of
373
arguments than this author is acquainted withal. The remainder of his discourse in this place is composed of immorality and profaneness. To the first I must refer his charge, that "our only acquaintance with God and knowledge of him is hid in Christ, which his word could not discover," as he again expresseth it, pp. 98, 99,
"But that the reverend doctor confessed the plain truth, that their religion is wholly owing to an acquaintance with the person of Christ, and could never have been clearly and savingly learned from his gospel had they not first grown acquainted with his person;"
which is plainly false. I own no knowledge of God, nor of Christ, but what is revealed in the word, as was before declared. And unto the other head belongs the most of what ensues; for what is the intendment of those reproaches which are cast on my supposed assertions? Christ is the only way wherein or whereby we must walk with God. Yes, so he says, "I am the way;" "There is no coming to God but by me;" he having consecrated for us in himself "a new and living way" of drawing nigh to God. We receive all our strength from him; yes, for he says, "Without me ye can do nothing." He makes us bold and confident also, having removed the guilt of sin. So the apostle tells us, <581019>Hebrews 10:19-22. What then what follows upon these plain, positive, divine assertions of the Scriptures. Why, then "we may look justice in the face, and whet our knife at the counter door." Goodly son of the church of England! Not that I impute these profane scoffings unto the church itself, -- which I shall never do until it be discovered that the rulers of it do give approbation to such abominations; but I would mind the man of his relation to that church, which, to my knowledge, teacheth better learning and manners.
From p. 57 to the end of his second section, p. 75, he giveth us a scheme of religion, which, in his scoffing language, he says, "men learn from an acquaintance with the person of Christ; and affirms, "that there needs no more to expose it to scorn with considering men than his proposal of it;" which therein he owns to be his design. I know not any peculiar concernment of mine therein, until he comes towards the close of it; which I shall particularly consider. But the substance of the religion which he thus avowedly attempts to expose to scorn, is the doctrine of God's eternal election; -- of his infinite wisdom in sending his Son to declare his
374
righteousness for the forgiveness of sins, or in satisfying his justice, that sin might be pardoned, to the praise of the glory of his grace; -- of the imputation of the righteousness of Christ unto them that do believe; -- of a sense of sin, humiliation for it, looking unto Christ for life and salvation, as the Israelites looked up to the brazen serpent in the wilderness; -- of going to Christ by faith for healing our natures and cleansing our sins; with some other doctrines of the same importance. These are the principles which, according to his ability, he sarcastically traduceth and endeavoreth to reflect scorn upon, by the false representation of some of them, and debasing others with an intermixture of vile and profane expressions. It is not impossible but that some or other may judge it their duty to rebuke this horrible (and yet were it not for the ignorance and profaneness of some men's minds, every way contemptible) petulancy. For my part I have other things to do, and shall only add, that I know no other Christian state in the world wherein such discourses would be allowed to pass under the signature of public authority. Only I wish the author more modesty and sobriety than to attempt, or suppose he shall succeed, in exposing to scorn the avowed doctrine in general of the church wherein he lives; and which has in the parts of it been asserted and defended by the greatest and most learned prelates thereof in the foregoing ages, such as Jewell, Whitgift, Abbot, Morton, Usher, Hall, Davenant, Prideaux, etc., with the most learned persons of its communion, as Reynolds, Whitaker, Hooker, Sutcliffe, etc., and others innumerable; testified unto in the name of this church by the divines, sent by public authority to the synod of Dort; -- taught by the principal practical divines of this nation; and maintained by the most learned at the dignified clergy at this day. He is no doubt at liberty to dissent from the doctrine of the church, and of all the learned men thereof; but for a young man to suppose that, with a few loose, idle words, he shall expose to scorn that doctrine which the persons mentioned, and others innumerable, have not only explained, confirmed, and defended, with pains indefatigable, all kind of learning and skill, ecclesiastical, philosophical, and theological, in books and volumes, which the Christian world as yet knoweth, peruseth, and priseth, but also lived long in fervent prayers to God for the revelation of his mind and truth unto them, and in the holy practice of obedience suited unto the doctrines they professed, -- is somewhat remote from that Christian humility which he ought not only to exercise in himself, but to give an example of unto
375
others. But if this be the fruit of despising the knowledge of the person of Christ, -- of the necessity of his satisfaction, of the imputation of his righteousness, of union unto his person as our head, -- of a sense of the displeasure of God due to sin, -- of the spirit of bondage and adoption, -- of the corruption of nature, and one disability to do any thing that is spiritually good without the effectual aids of grace; -- if these, I say, and the like issues of appearing pride and elation of mind, be the fruit and consequent of rejecting these principles of the doctrine of the gospel, it manifests that there is, and will be, a proportion between the errors of men's minds and the depravation of their affections. It were a most easy task to go over all the particulars mentioned by him, and to manifest how foully he has prevaricated in their representation, -- how he has cast contempt on some duties of religion indispensably necessary unto salvation; and brought in the very words of the Scripture, -- and that in the true proper sense and intendment of them, according to the judgement of all Christians, ancient and modern (as that of looking to Christ, as the Israelites looked to the brazen serpent in the wilderness), -- to bear a share and part in his scorn and contempt: as also, to defend and vindicate, not his odious, disingenuous expressions, but what he invidiously designeth to expose, beyond his ability to gainsay, or with any pretense of sober learning to reply unto. But I give it up into the hands of those who are more concerned in the chastisement of such imaginations. Only, I cannot but tell this author what I have learned by long observation, -- namely, that those who, in opposing others, make it their design to [publish] and place their confidence in false representations, and invidious expressions of their judgements and opinions, waiving a true stating of the things in difference, and weighing of the arguments wherewith they are confirmed, -- whatever pretense they may make of confidence, and contempt of them with whom they have to do, yet this way of writing proceeds from a secret sense of their disability to maintain their own opinions, or to reply to the seasonings of their adversaries in a fair and lawful disputation; or from such depraved affections as are sufficient to deter any sober person from the least communication in those principles which are so pleaded for. And the same I must say of that kind of writing (which in some late authors fills up almost every page in their books which, beyond a design to load the persons of men with reproaches and calumnies, consists only in the collecting of passages here and there, up
376
and down, out of the writings of others; which, as cut off from the body of their discourses, and design of the places which they belong unto, may, with a little artifice, either of addition or detraction, with some false glosses, whereof we shall have an immediate instance, be represented weak, or untrue, or improper, or some way or other obnoxious to censure. When diligence, modesty, love of truth, sobriety, true use of learning, shall again visit the world in a more plentiful manner; though differences should continue amongst us, yet men will be enabled to manage them honestly, without contracting so much guilt on themselves, or giving such fearful offense and scandal unto others. But I return.
That wherein I am particularly concerned, is the close wherewith he winds up this candid, ingenious discourse, p. 74. He quotes my words,
"That `the soul consents to take Christ on his own terms, to save him in his own way; and saith, Lord, I would have had thee and salvation in my way, that it might have been partly of mine endeavors, and as it were by the works of the law' (that is, by obeying the laws of the gospel); `but I am now willing to receive thee, and to be saved in thy way, merely by grace' (that is, without doing any thing, without obeying thee). The most contented spouse, certainly, that ever was in the world, to submit to such hard conditions as to be saved for nothing. But what a pretty compliment does the soul make to Christ after all this, when she adds, `And though I would have walked according to my own mind, yet now I wholly give up myself to be ruled by thy Spirit.'"
If the reader will be at the pains to look on the discourse whence these passages are taken, I shall desire no more of his favor but that he profess himself to be a Christian, and then let him freely pronounce whether he find any thing in it obnoxious to censure. Or, I desire that any man, who has not forfeited all reason and ingenuity unto faction and party, if he differ from me, truly to state wherein, and oppose what I have said with an answer unto the testimonies wherewith it is confirmed, referred unto in the margin of my discourse. But the way of this author's proceeding, if there be no plea to be made for it from his ignorance and unacquaintedness not only with the person of Christ, but with most of the other things he undertakes to write about, is altogether inexcusable. The way whereby I
377
have expressed the consent of the soul in the receiving of Jesus Christ, to be justified, sanctified, saved by him, I still avow, as suited unto the mind of the Holy Ghost, and the experience of them that really believe. And whereas I added, that before believing, the soul did seek for salvation by the works of the law, as it is natural unto all, and as the Holy Ghost affirms of some (whose words alone I used, and expressly quoted that place from whence I took them, -- namely, <450931>Romans 9:31, this man adds, as an exposition of that expression, "That is, by obeying the laws of the gospel." But he knew that these were the words of the apostle, or he did not; if he did not, nor would take notice of them so to be, although directed to the place from whence they are taken, it is evident how meet he is to debate matters of this nature and concernment, and how far he is yet from being in danger to "pore out his eyes" in reading the Scripture, as he pretends. If he did know them to be his words, why does he put such a sense upon them as, in his own apprehension, is derogatory to gospel obedience? Whatever he thought of beforehand, it is likely he will now say that it is my sense, and not the apostle's, which he intends. But how will he prove that I intended any other sense than that of the apostle? how should this appear? Let him, if he can, produce any word in my whole discourse intimating any other sense. Nay, it is evident that I had no other intention but only to refer unto that place of the apostle, and the proper sense of it; which is to express the mind and acting of those who, being ignorant of the righteousness of God, go about to establish their own righteousness; as he farther explains himself, <451003>Romans 10:3, 4. That I could not intend obedience unto the laws of the gospel is so evident, that nothing but abominable prejudice or ignorance could hinder any man from discerning it. For that faith which I expressed by the soul's consent to take Christ as a savior and a ruler, is the very first act of obedience unto the gospel: so that therein or thereon to exclude obedience unto the gospel, is to deny what I assert; which, under the favor of this author, I understand myself better than to do. And as to all other acts of obedience unto the laws of the gospel, following and proceeding from sincere believing, it is openly evident that I could not understand them when I spake only of what was antecedent unto them. And if this man knows not what transactions are in the minds of many before they do come unto the acceptance of Christ on his own terms, or believe in him according to the tenor of the gospel, there is reason to pity the people that are committed
378
unto his care and instruction, what regard soever ought to be had unto himself. And his pitiful trifling in the exposition he adds of this passage, "To be saved without doing any thing, without obeying thee, and the law," does but increase the guilt of his prevarications; for the words immediately added in my discourse are, -- "And although I have walked according unto mine own mind, yet now I wholly give up myself to be ruled by thy Spirit;" which, unto the understanding of all men who understand any thing in these matters, signify no less than an engagement unto the universal relinquishment of sin, and entire obedience unto Jesus Christ in all things. "But this," saith he, "is a pretty compliment that the soul makes to Christ after all." But why is this to be esteemed only a "pretty compliment?" It is spoken at the same time, and, as it were, with the same breath, there being in the discourse no period between this passage and that before; and why must it be esteemed quite of another nature, so that herein the soul should only compliment, and be real in what is before expressed? What if one should say, it was real only in this latter expression and engagement, that the former was only a "pretty compliment?" May it not, with respect unto my sense and intention (from any thing in my words, or that can be gathered from them, or any circumstances of the place), be spoken with as much regard unto truth and honesty? What religion these men are of I know not. If it be such as teacheth them these practices, and countenanceth them in them, I openly declare that I am not of it, nor would be so for all that this world can afford. I shall have done, when I have desired him to take notice, that I not only believe and maintain the necessity of obedience unto all the laws, precepts, commands, and institutions of the gospel, -- of universal holiness, the mortification of all sin, fruitfulness in good works, in all that intend or design salvation by Jesus Christ; but also have proved and confirmed my persuasion and assertions by better and more cogent arguments than any which, by his writings, he seems as yet to be acquainted withal. And unless he can prove that I have spoken or written any thing to the contrary, or he can disprove the arguments whereby I have confirmed it, I do here declare him a person altogether unfit to be dealt withal about things of this nature, his ignorance or malice being invincible; nor shall I, on any provocation, ever hereafter take notice of him until he has mended his manners.
379
His third section, p. 76, consists of three parts: -- First, "That some" (wherein it is apparent that I am chiefly, if not only, intended) "do found a religion upon a pretended acquaintance with Christ's person, without and besides the gospel;" whereunto he opposeth his running title of "No acquaintance with Christ but by revelation." Secondly, A supposition of a scheme of religion drawn from the knowledge of Christ's person; whereunto he opposeth another, which he judgeth better. Thirdly, An essay to draw up the whole plot and design of Christianity, with the method of the recovery of sinners unto God. In the first of these, I suppose that I am, if not solely, yet principally, intended; especially considering what he affirms, pp. 98, 99, namely, that
"I plainly confess our religion is wholly owing unto acquaintance with the person of Christ, and could never have been clearly and savingly learned from the gospel, had we not first grown acquainted with his person."
Now, herein there is an especial instance of that truth and honesty wherewith my writings are entertained by this sort of men. It is true, I have asserted that it is necessary for Christians to know Jesus Christ, -- to be acquainted with his person that is (as I have fully and largely declared it in the discourse excepted against), the glory of his divine nature, the purity of his human, the infinite condescension of his person in the assumption of our nature, his love and grace, etc., as is at large there declared: and now I add, that he by whom this is denied is no Christian. Secondly, I have taught, that by this knowledge of the person of Christ, or an understanding of the great mystery of godliness, God manifested in the flesh, which we ought to pray for and labor after, we come more fully and clearly to understand sundry other important mysteries of heavenly truth; which without the knowledge of Christ we cannot attain unto. And how impertinent this man's exceptions are against this assertion, we have seen already. But, thirdly, that this knowledge of Christ, or acquaintance with him, is to be attained before we come to know the gospel, or by any other means than the gospel, or is any other but the declaration that is made thereof in and by the gospel, was never thought, spoken, or written by me, and is here falsely supposed by this author, as elsewhere falsely charged on me. And I again challenge him to produce any one letter or tittle out of
380
any of my writings to give countenance unto this frostless calumny. And therefore, although I do not like his expression, p. 77,
"Whoever would understand the religion of our Savior, must learn it from his doctrine, and not from his person,"
for many reasons I could give; yet I believe no less than he, that the efficacy of Christ's mediation depending on God's appointment can be known only by revelation, and that no man can draw any one conclusion from the person of Christ which the gospel has not expressly taught; because we can know no more of its excellency, worth, and works, than what is there revealed: whereby he may see how miserably ill-will, malice, or ignorance has betrayed him into the futilous pains of writing this section upon a contrary supposition falsely imputed unto me. And as for his drawing schemes of religion, I must tell him, and let him disprove it if he be able, I own no religion, no article of faith, but what is taught expressly in the Scripture, mostly confirmed by the ancient general councils of the primitive church, and the writings of the most learned fathers, against all sorts of heretics, especially the Gnostics, Photinians, and Pelagians, consonant to the articles of the church of England, and the doctrine of all the reformed churches of Europe. And if in the exposition of any place of Scripture I dissent from any that, for the substance of it, own the religion I do, I do it not without cogent reasons from the Scripture itself; and where, in any opinions which learned men have (and, it may be, always had) different apprehensions about, which has not been thought to prejudice the unity of faith amongst them, I hope I do endeavor to manage that dissent with that modesty and sobriety which becometh me. And as for the schemes, plots, or designs of religion or Christianity, given us by this author and owned by him (it being taken pretendedly from the person of Christ, when it is hoped that he may have a better to give us from the gospel, seeing he has told us we must learn our religion from his doctrine and not from his person); besides that it is liable unto innumerable exceptions in particular, which may easily be given in against it by such as have nothing else to do, whereas it makes no mention of the effectual grace of Christ and the gospel for the conversion and sanctification of sinners, and the necessity thereof unto all acts of holy obedience, -- it is merely Pelagianism, and stands anathematised by sundry councils of the ancient church. I shall not, therefore, concern myself farther in any passages of
381
this section, most of them wherein it reflects on others standing in competition for truth and ingenuity with the foundation and design of the whole; only I shall say, that the passage of pp. 88, 89, --
"This made the divine goodness so restlessly zealous and concerned for the recovery of mankind; various ways he attempted in former ages, but with little success, as I observed before; but at last God sent his Son, our Lord Jesus Christ, into the world,"
without a very cautious explanation and charitable construction, is false, scandalous, and blasphemous. For allow this author, who contends so severely for propriety of expressions, against allusions and metaphors, to say that the divine goodness was "restlessly zealous and concerned" (for, indeed, such is our weakness, that, whether we will or no, we must sometimes learn and teach divine things in such words as are suited to convey an apprehension of them unto our minds, though, in their application unto the divine nature, they are incapable of being understood in the propriety of their signification, though this be as untowardly expressed as any thing I have of late met withal); yet what color can be put upon, what excuse can be made for, this doctrine, that "God in former ages, by various ways, attempted the recovery of mankind, but with little success," I know not. Various attempts in God for any end without success, do not lead the mind into right notions of his infinite wisdom and omnipotence; and that God, by any way, at any time, attempted the recovery of mankind distinctly and separately from the sending of his Son, is lewdly false.
In the greatest part of his fourth section, entitled, "How men pervert the Scripture to make it comply with their fancy," I am not much concerned; save that the foundation of the whole, and that which animates his discourse from first to last, is laid in an impudent calumny, -- namely, that I declare that "our religion is wholly owing to an acquaintance with the person of Christ, and could never have been clearly and savingly learned from his gospel, had we not first grown acquainted with his person." This shameless falsehood is that alone whence he takes occasion and confidence, to reproach myself and others, to condemn the doctrine of all the reformed churches and openly to traduce and vilify the Scripture itself. I shall only briefly touch on some of the impotent dictates of this
382
great corrector of divinity and religion. His discourse of accommodating Scripture expressions to men's own dreams, pp. 99-101, being such as any man may use concerning any other men on the like occasion, if they have a mind unto it, and intend to have no more regard to their consciences than some others seem to have, may be passed by. P. 102, he falls upon the ways of expounding Scripture among those whom he sets himself against, and positively affirms, "that there are two ways of it in great vogue among them: -- First, By the sound and clink of the words and phrases; which, as he says, is all some men understand by keeping a form of sound words. Secondly, When this will not do, they reason about the sense of them from their own preconceived notions and opinions, and prove that this must be the meaning of Scripture, because otherwise it is not reconcilable to their dreams; which is called expounding Scripture by the analogy of faith."
Thus far he; and yet we shall have the same man not long hence pleading for the necessity of holiness. But I wish, for my part, he would take notice that I despise that holiness, and the principles of it, which will allow men to coin, invent, and publish such notorious untruths against any sort of men whatever. And whereas, by what immediately follows, I seem to be principally intended in this charge, as I know the untruth of it, so I have published some expositions on some parts of the Scripture to the judgement of the Christian world; to which I appeal from the censures of this man and his companions, as also for those which, if I live and God will, I shall yet publish; and do declare, that, for reasons very satisfactory to my mind, I will not come to him nor them to learn how to expound the Scripture.
But he will justify his charge by particular instances, telling us, p. 102,
"Thus when men are possessed with a fancy of an acquaintance with Christ's person, then to know Christ can signify nothing else but to know his person and all his personal excellencies, and beauties, fullness, and preciousness, etc. And when Christ is said to be made wisdom to us, this is a plain proof that we must learn all our spiritual wisdom from an acquaintance with his person; though some duller men can understand no more by it than the wisdom of those revelations Christ has made of God's will to the world."
383
I would beg of this man, that if he has any regard unto the honor of Christian religion, or care of his own soul, he would be tender in this matter, and not reflect with his usual disdain upon the knowledge of the person of Christ. I must tell him again, what all Christians believe, -- Jesus Christ is Jesus Christ, the eternal Son of God incarnate. The person of Christ is Christ himself, and nothing else; his personal excellencies are the properties of his person, as his two natures are united therein, and as he was thereby made meet to be the mediator between God and man. To know Christ in the language of the Scripture, [of] the whole church of God ancient and present, in common sense and understanding, is to know the person of Christ as revealed and declared in the gospel, with respect unto the ends for which he is proposed and made known therein. And this knowledge of him, as it is accompanied with, and cannot be without, the knowledge of his mind and will, declared in his precepts, promises, and institutions, is effectual to work and produce, in the souls of them who so know him, that faith in him, and obedience unto him, which he does require. And what would this man have? He who is otherwise minded has renounced his Christianity, if ever he had any; and if he be thus persuaded, to what purpose is it to set up and combat the mormos and chimeras of his own imagination? Well, then, I do maintain, that to know Christ according to the gospel, is to know the person of Christ; for Christ and his person are the same. Would he now have me to prove this by testimonies or arguments, or the consent of the ancient church? I must beg his excuse at present; and so for the future, unless I have occasion to deal with Gnostics, Familists, or Quakers. And as for the latter clause, wherein Christ is said to be made wisdom unto us, he says, "Some duller men can understand no more by it than the wisdom of those revelations Christ has made of God's will to the world," -- who are dull men indeed, and so let them pass.
His ensuing discourses, in pp. 103-105, contain the boldest reflections on, and openest derisions of, the expressions and way of teaching spiritual things warranted in and by the Scripture, that to my knowledge I ever read in a book licensed to be printed by public authority: as, in particular, the expressions of faith in Christ, by "coming unto him," and "receiving of him," -- which are the words of the Holy Ghost, and used by him in his wisdom to instruct us in the nature of this duty, -- are, amongst others,
384
the subjects of his scorn. The first part of it, though I remember not to have given any occasion to be particularly concerned in it, I shall briefly consider. P. 103,
"Thus when men have first learned, from an acquaintance with Christ, to place all their hopes of salvation in a personal union with Christ, from whom they receive the free communications of pardon and grace, righteousness and salvation, what more plain proof can any man who is resolved to believe this, desire of it, than 1<620512> John 5:12, `He that has the Son has life, and he that has not the Son has not life?' And what can having the Son signify, but having an interest in him, being made one with him? though some will be so perverse as to understand it of believing, and having his gospel. But the phrase of `having the Son,' confutes that dull and moral interpretation, especially when we remember it is called, `being in Christ, and abiding in him;' which must signify a very near union between Christ's person and us."
I suppose that expression of "personal union" sprung out of design, and not out of ignorance; for, if I mistake not, he does somewhere in his book take notice that it is disclaimed, and only a union of believers with or unto the person of Christ asserted; or, if it be his mistake, all comes to the same issue. Personal, or hypostatical union, is that of different natures in the same person, giving them the same singular subsistence. This none pretend unto with Jesus Christ. But it is the union of believers unto the person of Christ which is spiritual and mystical, whereby they are in him and he in them, and so are one with him, their head, as members of his mystical body, which is pleaded for herein, with the free communications of grace, righteousness, and salvation, in the several and distinct ways whereby we are capable to receive them from him, or be made partakers of them; [in this] we place all hopes of salvation. And we do judge, moreover, that he who is otherwise minded must retake himself unto another gospel; for he completely renounceth that in our Bibles. Is this our crime, -- that which we are thus charged with, and traduced for? Is the contrary hereunto the doctrine that the present church of England approveth and instructs her children in? Or does any man think that we will be scared from our faith and hope by such weak and frivolous attempts against them? Yea, but it may be it is not so much the thing itself, as the miserable proof which we
385
produce from the Scripture in the confirmation of it; for we do it from that of the apostle, 1<620512> John 5:12. If he think that we prove these things only by this testimony, he is mistaken at his wonted rate. Our faith herein is built upon innumerable express testimonies of the Scripture, -- indeed the whole revelation of the will of God and the way of salvation by Jesus Christ in the gospel. Those who prove it, also, from this text, have sufficient ground and reason for what they plead. And, notwithstanding the pleasant scoffing humor of this author, we yet say that it is perverse folly for any one to say that the having of the Son or Christ expressed in the text, does intend either the having an interest in him and union with him, or the obeying of his gospel, exclusively to the other, -- these being inseparable, and included in the same expression. And as to what he adds about being in Christ, and abiding in him, -- which are the greatest privileges of believers, and that as expressed in words taught by the Holy Ghost, -- it is of the same strain of profaneness with much of what ensues; which I shall not farther inquire into.
I find not myself concerned in his ensuing talk, but only in one reflection on the words of the Scripture, and the repetition of his old, putid, and shameless calumny, p. 108, until we come to p. 126, where he arraigns an occasional discourse of mine about the necessity of holiness and good works; wherein he has only filched out of the whole what he thought he could wrest unto his end, and scoffingly descant upon. I shall, therefore, for once, transcribe the whole passage as it lies in my book, and refer it to the judgement of the reader, p, 206:--
"2. The second objection is, "That if the righteousness and obedience of Christ to the law be imputed unto us, then what need we yield obedience ourselves?" To this, also, I shall return answer as briefly as I can in the ensuing observations: --
"(1.) The placing of our gospel obedience on the right foot of account (that it may neither be exalted into a state, condition, use, or end, not given it of God; nor any reason, cause, motive, end, necessity of it, on the other hand, taken away, weakened, or impaired), is a matter of great importance. Some make our obedience, the works of faith, our works, the matter or cause of our justification; some, the condition of the imputation of the
386
righteousness of Christ; some, the qualification of the person justified, on the one hand; some exclude all the necessity of them, and turn the grace of God into lasciviousness, on the other. To debate these differences is not my present business; only, I say, on this and other accounts, the right stating of our obedience is of great importance as to our walking with God.
"(2.) We do by no means assign the same place, condition, state, and use to the obedience of Christ imputed to us, and our obedience performed to God. If we did, they were really inconsistent. And therefore those who affirm that our obedience is the condition or cause of our justification, do all of them deny the imputation of the obedience of Christ unto us. The righteousness of Christ is imputed to us, as that on the account whereof we are accepted and esteemed righteous before God, and are really so, though not inherently. We are as truly righteous with the obedience of Christ imputed to us as Adam was, or could have been, by a complete righteousness of his own performance. So <450518>Romans 5:18, by his obedience we are made righteous, -- made so truly, and so accepted; as by the disobedience of Adam we are truly made trespassers, and so accounted. And this is that which the apostle desires to be found in, in opposition to his own righteousness, Phil 3:9. But our own obedience is not the righteousness whereupon we are accepted and justified before God; although it be acceptable to God that we should abound therein. And this distinction the apostle does evidently deliver and confirm, so as nothing can be more clearly revealed: <490208>Ephesians 2:8-10, "For by grace are ye saved through faith: and that not of yourselves: it is the gift of God: not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God has prepared that we should walk in them." We are saved, or justified (for that it is whereof the apostle treats), "by grace through faith," which receives Jesus Christ and his obedience; "not of works, lest any man should boast." "But what works are they that the apostle intends?" The works of believers, as in the very beginning of the next words is manifest: "`For we are,' we believers, with our obedience and our works, of whom I speak."
387
"Yea; but what need, then, of works?" Need still there is: "We are his workmanship," etc.
"Two things the apostle intimates in these words: --
" [1.] A reason why we cannot be saved by works, -- namely, because we do them not in or by our own strength; which is necessary we should do, if we will be saved by them, or justified by them. "But this is not so," saith the apostle; "for we are the workmanship of God," etc.; -- all our works are wrought in us, by full and effectual undeserved grace.
" [2.] An assertion of the necessity of good works, notwithstanding that we are not saved by them; and that is, that God has ordained that we shall walk in them: which is a sufficient ground of our obedience, whatever be the use of it.
"If you will say then, "What are the true and proper gospel grounds, reasons, uses, and motives of our obedience; whence the necessity thereof may be demonstrated, and our souls be stirred up to abound and be fruitful therein?" I say, they are so many, and lie so deep in the mystery of the gospel and dispensation of grace, spread themselves so throughout the whole revelation of the will of God unto us, that to handle them fully and distinctly, and to give them their due weight, is a thing that I cannot engage in, lest I should be turned aside from what I principally intend. I shall only give you some brief heads of what might at large be insisted on: --
"1st. Our universal obedience and good works are indispensably necessary, from the sovereign appointment and will of God; Father, Son, and Holy Ghost.
"In general "This is the will of God, even your sanctification," or holiness, 1<520403> Thessalonians 4:3. This is that which God wills, which he requires of us, -- that we be holy, that we be obedient, that we do his will as the angels do in heaven. The equity, necessity, profit, and advantage of this ground of our obedience might at large be insisted on; and, were there no more, this might suffice alone, -- if it be the will of God, it is our duty: --
388
"(1st.) The Father has ordained or appointed it. It is the will of the Father, <490210>Ephesians 2:10. The Father is spoken of personally, Christ being mentioned as mediator.
"(2dly.) The Son has ordained and appointed it as mediator. <431516>John 15:16, "`I have ordained you, that ye should bring forth fruit' of obedience, and that it should remain." And, --
"(3dly.) The holy Ghost appoints and ordains believers to works of obedience and holiness, and to work holiness in others. So, in particular, <441302>Acts 13:2, he appoints and designs men to the great work of obedience in preaching the gospel. And in sinning, men sin against him.
"2dly. Our holiness, our obedience, work of righteousness, is one eminent and especial end of the peculiar dispensation of Father, Son, and Spirit, in the business of exalting the glory of God in our salvation, -- of the electing love of the Father, the purchasing love of the Son, and the operative love of the Spirit: --
"(1st.) It is a peculiar end of the electing love of the Father, Eph 1:4, "He has chosen us, that we should be holy and without blame." So <230403>Isaiah 4:3, 4. His aim and design in choosing of us was, that we should be holy and unblamable before him in love. This he is to accomplish, and will bring about in them that are his. "He chooses us to salvation, through sanctification of the Spirit, and belief of the truth," 2<530213> Thessalonians 2:13. This the Father designed as the first and immediate end of electing love; and proposes the consideration of that love as a motive to holiness, 1<620408> John 4:8-10.
"(2dly.) It is so also of the exceeding love of the Son; whereof the testimonies are innumerable. I shall give but one or two: -- <560214>Titus 2:14, "Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." This was his aim, his design, in giving himself for us; as <490525>Ephesians 5:25-27, "Christ loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word; that he might present it to himself a glorious
389
church, not having spot, or wrinkle, or any such thing; but that it should be holy, and without blemish" 2<470515> Corinthians 5:15; <450611>Romans 6:11.
"(3dly.) It is the very work of the love of the Holy Ghost. His whole work upon us, in us, for us, consists in preparing of us for obedience; enabling of us thereunto, and bringing forth the fruits of it in us. And this he does in opposition to a righteousness of our own, either before it or to be made up by it, <560305>Titus 3:5. I need not insist on this. The fruits of the Spirit in us are known, <480522>Galatians 5:22,23.
"And thus have we a twofold bottom of the necessity of our obedience and personal holiness: -- God has appointed it, he requires it; and it is an eminent immediate end of the distinct dispensation of Father, Son, and Holy Ghost, in the work of our salvation. If God's sovereignty over us is to be owned, if his love towards us be to be regarded, if the whole work of the ever-blessed Trinity, for us, in us, be of any moment, our obedience is necessary.
"3dly. It is necessary in respect of the end thereof; and that whether you consider God, ourselves, or the world: --
"(1st.) The end of our obedience, in respect of God, is, his glory and honor, <390106>Malachi 1:6. This is God's honor, -- all that we give him. It is true, he will take his honor from the stoutest and proudest rebel in the world; but all we give him is in our obedience. The glorifying of God by our obedience is all that we are or can be. Particularly, --
" [1st.] It is the glory of the Father. <400516>Matthew 5:16, "Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven." By our walking in the light of faith does glory arise to the Father. The fruits of his love, of his grace, of his kindness, are seen upon us; and God is glorified in our behalf. And, --
390
" [2dly.] The Son is gloried thereby. It is the will of God that as all men honor the Father, so should they honor the Son, <430523>John 5:23. And how is this done? By believing in him, John 14:l; obeying of him. Hence, <431710>John 17:10, he says he is glorified in believers; and prays for an increase of grace and union for them, that he may yet be more glorified, and all might know that, as mediator, he was sent of God.
" [3dly.] The Spirit is gloried also by it. He is grieved by our disobedience, <490430>Ephesians 4:30; and therefore his glory is in our bringing forth fruit. He dwells in us, as in his temple; which is not to be defiled. Holiness becometh his habitation for ever.
"Now, if this that has been said be not sufficient to evince a necessity of our obedience, we must suppose ourselves to speak with a sort of men who regard neither the sovereignty, nor love, nor glory of God, Father, Son, or Holy Ghost. Let men say what they please, though our obedience should be all lost, and never regarded (which is impossible, for God is not unjust, to forget our labor of love), yet here is a sufficient bottom, ground, and reason of yielding more obedience unto God than ever we shall do whilst we live in this world. I speak also only of gospel grounds of obedience, and not of those that are natural and legal, which are indispensable to all mankind.
"(2dly.) The end in respect of ourselves immediately is threefold: -- [1st.] Honor. [2dly.] Peace. [3dly.] Usefulness.
" [1st.] Honor. It is by holiness that we are made like unto God, and his image is renewed again in us. This was our honor at our creation, this exalted us above all our fellow-creatures here below, -- we were made in the image of God. This we lost by sin, and became like the beasts that perish. To this honor, of conformity to God, of bearing his image, are we exalted again by holiness alone. "Be ye holy," says God, "for I am holy," 1<600116> Peter 1:16; and, "Be ye perfect" (that is, in doing good), "even as your Father which is in heaven is perfect," <400548>Matthew 5:48, -- in a likeness and conformity to him. And herein is the image of God renewed; <490423>Ephesians 4:23, 24, therein we "put on the new man, which after
391
God is created in righteousness and holiness of truth." This was that which originally was attended with power and dominion; -- is still all that is beautiful or comely in the world. How it makes men honorable and precious in the sight of God, of angels, of men; how alone it is that which is not despised, which is of price before the Lord; what contempt and scorn he has of them in whom it is not, -- in what abomination he has them and all their ways, -- might easily be evinced.
" [2dly.] Peace. By it we have communion with God, wherein peace alone is to be enjoyed. "The wicked are like the troubled sea, that cannot rest;" and, "There is no peace" to them, "saith my God," <235720>Isaiah 57:20; 2]. There is no peace, rest, or quietness, in a distance, separation, or alienation from God. He is the rest of our souls. In the light of his countenance is life and peace. Now, "if we walk in the light, as he is in the light, we have fellowship one with another," 1<620107> John 1:7; "and truly our fellowship is with the Father, and with his Son Jesus Christ," verse 3. He that walks in the light of new obedience, he has communion with God, and in his presence is fullness of joy for ever; without it, there is nothing but darkness, and wandering, and confusion.
" [3dly.] Usefulness. A man without holiness is good for nothing. "Ephraim," says the prophet, "is an empty vine, that brings forth fruit to itself" And what is such a vine good for? Nothing. Saith another prophet, "A man cannot make so much as a pin of it, to hang a vessel on." A barren tree is good for nothing, but to be cut down for the fire. Notwithstanding the seeming usefulness of men who serve the providence of God in their generations, I could easily manifest that the world and the church might want them, and that, indeed, in themselves they are good for nothing. Only the holy man is commune bonum.
"(3dly.) The end of it in respect of others in the world is manifold: --
" [1st.] It serves to the conviction and stopping the mouths of some of the enemies of God, both here and hereafter: -- 1. Here. 1<600316> Peter 3:16, "Having a good conscience; that, wherein they
392
speak evil of you, as of evil-doers, they may be ashamed that falsely accuse your good conversation in Christ." By our keeping of a good conscience men will be made ashamed of their false accusations; that whereas their malice and hatred of the ways of God has provoked them to speak all manner of evil of the profession of them, by the holiness and righteousness of the saints, they are convinced and made ashamed, as a thief is when he is taken, and be driven to acknowledge that God is amongst them, and that they are wicked themselves, <431723>John 17:23. 2. Hereafter. It is said that the saints shall judge the world. It is on this, as well as upon other considerations: their good works, their righteousness, their holiness, shall be brought forth, and manifested to all the world; and the righteousness of God's judgements against wicked men be thence evinced. "See," says Christ, "these are they that I own, whom you so despised and abhorred; and see their works following them: this and that they have done, when you wallowed in your abominations," <402542>Matthew 25:42, 43.
" [2dly.] The conversion of others. 1<600212> Peter 2:12, "Having your conversation honest among the Gentiles; that, wherein they speak against you as evil-doers, they may, by your good works, which they shall behold, glorify God in the day of visitation," <400516>Matthew 5:16. Even revilers, persecutors, evil-speakers, have been overcome by the constant holy walking of professors; and when their day of visitation has come, have glorified God on that account, 1<600301> Peter 3:1, 2.
" [3dly.] The benefit of all; partly in keeping off judgements from the residue of men, as ten good men would have preserved Sodom: partly by their real communication of good to them with whom they have to do in their generation. Holiness makes a man a good man, useful to all; and others eat of the fruits of the Spirit that he brings forth continually.
" [4thly.] It is necessary in respect of the state and condition of justified persons; and that whether you consider their relative state of acceptation, or their state of sanctification: --
393
"First. They are accepted and received into friendship with a holy God, -- a God of purer eyes than to behold iniquity, -- who hates every unclean thing. And is it not necessary that they should be holy who are admitted into his presence, walk in his sight, -- yea, lie in his bosom? Should they not with all diligence cleanse themselves from all pollution of flesh and spirit, and perfect holiness in the fear of the Lord?
"Secondly. In respect of sanctification. We have in us a new creature, 2<470517> Corinthians 5:17. This new creature is fed, cherished, nourished, kept alive, by the fruits of holiness. To what end has God given us new hearts, and new natures? Is it that we should kill them? stifle the creature that is found in us in the womb? that we should give him to the old man to be devoured?
" [5thly.] It is necessary in respect of the proper place of holiness in the new covenant; and that is twofold: --
"First. Of the means unto the end. God has appointed that holiness shall be the means, the way to that eternal life, which, as in itself and originally [it] is his gift by Jesus Christ, so, with regard to his constitution of our obedience, as the means of attaining it, [it] is a reward, and God in bestowing of it a rewarder. Though it be neither the cause, matter, nor condition of our justification, yet it is the way appointed of God for us to walk in for the obtaining of salvation. And therefore, he that has hope of eternal life purifies himself, as he is pure: and none shall ever come to that end who walketh not in that way; for without holiness it is impossible to see God.
"Secondly. It is a testimony and pledge of adoption, -- a sign and evidence of grace; that is, of acceptation with God. And, --
"Thirdly. The whole expression of our thankfulness.
"Now, there is not one of all these causes and reasons of the necessity, the indispensable necessity of our obedience, good works, and personal righteousness, but would require a more large discourse to unfold and explain than I have allotted to the proposal
394
of them all; and innumerable others there are of the same import, that I cannot name. He that upon these accounts does not think universal holiness and obedience to be of indispensable necessity, unless also it be exalted into the room of the obedience and righteousness of Christ, let him be filthy still."
I confess this whole discourse proceedeth on the supposition of the imputation of the righteousness of Christ unto us for our justification. And herein I have as good company as the prelacy and whole church of England can afford; sundry from among them having written large discourses in its confirmation, and the rest having, till of late, approved of it in others. I wish this man, or any of his companions in design, would undertake the answering of Bishop Downham on this subject. No man ever carried this matter higher than Luther; nor did he, in all his writings, more positively and plainly contend for it than in his comment on the Epistle to the Galatians; -- yet was that book translated into English by the approbation of the then bishop of London, who also prefixed himself a commendatory epistle unto it. The judgement of Hooker we have heard before. But what need I mention in particular any of the rest of those great and learned names who have made famous the profession of the church of England by their writings throughout the world? Had this man, in their days, treated this doctrine with his present scoffing petulancy, he had scarce been rector of St. George, Botolph Lane, much less filled with such hopes and expectations of future advancements, as it is not impossible that he is now possessed with, upon his memorable achievements. But, on this supposition, I do, first, appeal to the judgement of the church of England itself as to the truth of the doctrine delivered in my discourse, and the principles which this man proceedeth on in his exceptions against it.
2. Though it be but a part of a popular discourse, and never intended for scholastic accuracy, yet, as to the assertions contained in it, I challenge this author to take and allow the ordinary, usual sense of the words, with the open design of them, and to answer them when he can. And,
3. In the meantime I appeal unto every indifferent reader whether the mere perusal of this whole passage do not cast this man's futilous cavils out of all consideration?
So that I shall only content myself with very few remarks upon them: --
395
1. Upon my asserting the necessity of good works, he adds, "A very suspicious word; which, methinks, these men should be afraid to name." And why so? We do acknowledge that we do not seek for righteousness by the works of the law; we design not our personal justification by them, nor to merit life or salvation; but retake ourselves unto what even Bellarmine himself came to at last as the safest retreat, -- namely, the merits and righteousness of Christ: but for attendance unto them, performance of them, and fruitfulness in them, we are not afraid nor ashamed at any time to enter into judgement with them by whom we are traduced. And as I have nothing to say unto this author, who is known unto me only by that portraiture and character which he has given of himself in this book; which I could have wished, for his own sake, had been drawn with a mixture of more lines of truth and modesty: so I know there are not a few who, in the course of a vain, worldly conversation, whilst there is scarce a back or belly of a disciple of Christ that blesseth God upon the account of their bounty or charity (the footsteps of levity, vanity, scurrility, and profaneness, being, moreover, left upon all the paths of their haunt), are wont to declaim about holiness, good works, and justification by them; which is a ready way to instruct men to atheism, or the scorn of every thing that is professed in religion. But yet,
2. He shows how impotent and impertinent our arguments are for the proof of the necessity of holiness. And as to the first of them, from the commands of God, he saith, "That if, after all these commands, God has left it indifferent whether we obey him or no, I hope such commands cannot make obedience necessary." Wonderful divinity! A man must needs be well acquainted with God and himself who can suppose that any of his commands shall leave it indifferent, whether we will obey them or no. Yea, "But will he damn men if they do not obey his commands for holiness?" Yes, yes; no doubt he will do so. Yea, "But we may be, notwithstanding this command, justified and saved without this holiness." False and impertinent: we are neither justified nor saved without them, though we are not justified by them, nor saved for them.
Unto my enforcement of the necessity of holiness from the ends of God in election and redemption, he replies, p. 127,
396
"The Father has elected us to be holy, and the Son redeemed us to be holy; but will the Father elect and the Son redeem none but those who are holy, and reject and reprobate all others? Does this election and redemption suppose holiness in us, or is it without any regard to it? For if we be elected and redeemed without any regard unto our own being holy, our election and redemption is secure, whether we be holy or not."
Wonderful divinity again! Election and redemption suppose holiness in us! We are elected and redeemed with regard unto our own holiness that is, antecedently unto our election and redemption; for holiness being the effect and fruit of them, is that which he opposeth. Not many pages after this, he falls into a great admiration of the catechism of the church of England, which none blamed that I know of, as to what is contained in it. But it were to be wished that he had been well instructed in some others, that he might not have divulged and obtruded on the world such crude and palpable mistakes. For this respect of redemption, at least, unto an antecedent holiness in us (that is, antecedent unto it), is such a piece of foppery in religion, as a man would wonder how any one could be guilty of, who has almost "pored out his eyes" in reading the Scripture. All the remaining cavils of this chapter are but the effects of the like fulsome ignorance; for out of some passages, scraped together from several parts of my discourse (and those not only cut off from their proper scope and end, which is not mentioned by him at all, but also mangled in their representation), he would frame the appearance of a contradiction between what I say on the one hand, that there is no peace with God to be obtained by and for sinners but by the atonement that is made for them in the blood of Jesus Christ, with the remission of sin and justification by faith which ensue thereon (which I hope I shall not live to hear denied by the church of England), and the necessity of holiness and fruitfulness in obedience, to maintain in our own souls a sense of that peace with God which we have, being justified by faith. And he who understands not the consistency of those things, has little reason to despise good catechisms, whatever thoughts he has had of his own sufficiency.
The whole design of what remains of this section, is to insinuate that there can be no necessity of holiness or obedience unto God, unless we are justified and saved thereby; which I knew not before to have been, nor
397
indeed do yet know it to be, the doctrine of the church of England. But be it whose it will, I am sure it is not that of the Scripture, and I have so disproved it in other discourses, which this man may now see if he please, as that I shall not here again reassume the same argument; and although I am weary of consulting this woeful mixture of disingenuity and ignorance, yet I shall remark somewhat on one or two passages more, and leave him, if he please, unto a due apprehension, that what remains is unanswerable scoffing.
The first is that of p. 131.
"But, however, holiness is necessary with respect to sanctification: `We have in us a new creature, 2<470517> Corinthians 5:17. This new creature is fed, cherished, nourished, and kept alive, by the fruits of holiness. To what end has God given us new hearts, and new natures? Is it that we should kill them, stifle the creature that is found in us in the womb? that we should give him to the old man to be devoured?' The phrase of this is admirable, and the reasoning unanswerable; for if men be new creatures, they will certainly live new lives, and this makes holiness absolutely necessary, by the same reason that every thing necessarily is what it is: but still we inquire after a necessary obligation to the practice of holiness, and that we cannot yet discover."
The reader will see easily how this is picked out of the whole discourse, as that which he imagined would yield some advantage to reflect upon; for, let him pretend what he please to the contrary, he has laid this end too open to be denied; and I am no way solicitous what will be his success therein. Had he aimed at the discovery of truth, he ought to have examined the whole of the discourse, and not thus have rent one piece of it from the other. As to the phrase of speech which I use, it is, I acknowledge, metaphorical; but yet, being used only in a popular way of instruction, is sufficiently warranted from the Scripture, which administers occasion and gives countenance unto every expression in it, the whole being full well understood by those who are exercised in the life of God. And for the reasoning of it, it is such as I know this man cannot answer: for the new creature, however he may fancy, is not a new conversation, nor a living homily; but it is the principle, and spiritual ability, produced in believers
398
by the power and grace of the Holy Ghost, enabling them to walk in newness of life and holiness of conversation. And this principle being bestowed on us, wrought in us, for that very end, it is necessary for us, unless we will neglect and despise the grace which we have received, that we walk in holiness, and abound in the fruits of righteousness, whereunto it leads and tends. Let him answer this if he can, and when he has done so, answer the apostle in like manner; or scoff not only at me, but at him also.
The last passage I shall remark upon in this section is what he gives us as the sum of the whole. P. 135,
"The sum of all is, that to know Christ is not to be thus acquainted with his person, but to understand his gospel in its full latitude and extent; it is not the person, but the gospel of Christ which is the way, the truth, and the life, which directs us in the way to life and happiness. And again, this acquaintance with Christ's person, which these men pretend to, is only a work of fancy, and teaches men the arts of hypocrisy," etc.
I do not know that ever I met with any thing thus crudely asserted among the Quakers, in contempt of the person of Christ; for whereas he says of himself expressly, "I am the way, the truth, and the life," to say he is not so (for Jesus Christ is his person, and nothing else), carries in it a bold contradiction, both parts of which cannot be true. When the subject of a proposition is owned, there may be great controversy about the sense of the predicate; as when Christ says he is the vine: there may be so also about the subject of a proposition, when the expression is of a third thing, and dubious; as where Christ says, "This is my body:" but when the person speaking is the subject, and speaks of himself, to deny what he says, is to give him the lie. "I am the way, the truth, and the life," saith Christ; -- "He is not," saith our author, "but the gospel is so." If he had allowed our Lord Jesus Christ to have spoken the truth, but only to have added, "Though he was so, yet he was so no otherwise but by the gospel," there had been somewhat of modesty in the expression; but this saying, that the "person of Christ is not, -- the gospel is so," is intolerable. It is so, however, that this young man, without consulting or despising the exposition of all divines, ancient or modern, and the common sense of all Christians, should dare to obtrude his crude and undigested conceptions
399
upon so great a word of Christ himself, countenanced only by the corrupt and false glosses of some obscure Socinians: which some or other may possibly in due time mind him of; I have other work to do.
But according to his exposition of this heavenly oracle, what shall any one imagine to be the sense of the context, where "I," and "me," spoken of Christ, do so often occur? Suppose that the words of that whole verse, "I am the way, the truth, and the life, no man comes to the Father but by me," have this sense, -- not Christ himself is the way, the truth, and the life, but the gospel; "No man comes to the Father but by me;" that is, not by me, but by "the gospel," must not all the expressions of the same nature in the context have the same exposition? as namely, verse 1, "Ye believe in God, believe also in me;" that is, not in me but in "the gospel;" -- "I go to prepare a place for you;" that is, not I do so, but "the gospel;" verse 3, "I will come again and receive you to myself;" that is, not I, but "the gospel" will do so; and so of all other things which Christ in that place seems to speak of himself. If this be his way of interpreting Scripture, I wonder not that he blames others for their defect and miscarriages therein.
When I first considered these two last sections, I did not suspect but that he had at least truly represented my words, which he thought meet to reflect upon and scoff at; as knowing how easy it was for any one whose conscience would give him a dispensation for such an undertaking, to pick out sayings and expressions from the most innocent discourse, and odiously to propose them, as cut off from their proper coherence, and under a concealment of the end and the principal sense designed in them. Wherefore I did not so much as read over the discourse excepted against; only, once or twice observing my words, as quoted by him, not directly to comply with what I knew to be my sense and intention, I turned unto the particular places to discover his prevarication. But having gone through this ungrateful task, I took the pains to read over the whole digression in my book, which his exceptions are leveled against; and, upon my review of it, my admiration of his dealing was not a little increased. I cannot, therefore, but desire of the most partial adherers unto this censurer of other men's labors, judgements, and expressions, but once to read over that discourse, and if they own themselves to be Christians, I shall submit the whole of it, with the consideration of his reflections upon it, unto their
400
judgements. If they refuse so to do, I let them know I despise their censures, and do look on the satisfaction they take in this man's scoffing reflections as the laughter of fools, or the crackling of thorns under a pot. For those who will be at so much pains to undeceive themselves, they will find that that expression of the "person of Christ" is but once or twice used in all that long discourse, and that occasionally; which, by the outcries here made against it, any one would suppose to have filled up almost all the pages of it. He will find, also, that I have owned and declared the revelation that God has made of himself, the properties of his nature, and his will, in his works of creation and providence, in its full extent and efficacy; and that by the knowledge of God in Christ, which I so much insist upon, I openly, plainly, and declaredly, intend nothing but the declaration that God has made of himself in Jesus Christ by the gospel: whereof the knowledge of his person, the great mystery of godliness, God manifested in the flesh, with what he did and suffered as the mediator between God and man, is the chiefest instance; in which knowledge consisteth all our wisdom of living unto God. Hereon I have no more to add, but that he by whom these things are denied or derided, does openly renounce his Christianity. And that I do not lay this unto the charge of this doughty writer, is because I am satisfied that he has not done it out of any such design, but partly out of ignorance of the things which he undertakes to write about, and partly to satisfy the malevolence of himself and some others against my person: which sort of depraved affections, where men give up themselves unto their prevalence, will blind the eyes and pervert the judgements of persons as wise as he.
In the first section of his fourth chapter I am not particularly concerned; and whilst he only vents his own conceits, be they never so idle or atheological, I shall never trouble myself, either with their examination or confutation. So many as he can persuade to be of his mind, -- that we have no union with Christ but by virtue of union with the church (the contrary whereof is absolutely true); that Christ is so a head of rule and government unto the church, as that he is not a head of influence and supplies of spiritual life (contrary to the faith of the catholic church in all ages); that these assertions of his have any countenance from antiquity, or the least from the passages quoted out of Chrysostom by himself; that his glosses upon many texts of Scripture (which have an admirable coincidence
401
with those of two other persons whom I shall name when occasion requires it) are sufficient to affix upon them the sense which he pleads for, will many other things of an equal falsehood and impertinency wherewith this section is stuffed, -- shall, without any farther trouble from me, be left to follow their own inclinations. But yet, not withstanding all the great pains he has taken to instruct us in the nature of the union between Christ and believers, I shall take leave to prefer that given by Mr. Hooker before it, not only as more true and agreeable unto the Scripture, but also as better expressing the doctrine of the church of England in this matter. And if these things please the present rulers of the church, -- wherein upon the matter Christ is shuffled off, and the whole of our spiritual union is resolved into the doctrine of the gospel, and the rule of the church by bishops and pastors, let it imply what contradiction it will, as it does the highest, seeing it is by the doctrine of the gospel that we are taught our union will Christ, and his rule of the church by his laws and Spirit, -- I have only the advantage to know somewhat more than I did formerly, though not much to my satisfaction.
But he that shall consider what reflections are cast in this discourse on the necessity of satisfaction to be made unto divine justice, and from whom they are borrowed; the miserable, weak attempt that is made therein to reduce all Christ's mediatory acting unto his kingly office, and, in particular, his intercession; the faint mention that is made of the satisfaction of Christ, clogged with the addition of ignorance of the philosophy of it, as it is called, well enough complying with them who grant that the Lord Christ did what God was satisfied withal, with sundry other things of the like nature; will not be to seek whence these things come, nor whither they are going, nor to whom our author is beholden for most of his rare notions; which it is an easy thing at any time to acquaint him withal.
The second section of this chapter is filled principally with exceptions against my discourse about the personal excellencies of Christ as mediator; if I may not rather say, with the reflections on the glory of Christ himself. [As] for my own discourse upon it, I acknowledge it to be weak, and not only inconceivably beneath the dignity and merit of the subject, but also far short of what is taught and delivered by many ancient writers of the church unto that purpose; and [as] for his exceptions, they are such a
402
composition of ignorance and spite as is hardly to be paralleled. His entrance upon his work is (p. 200) as followeth: -- "Secondly, Let us inquire what they mean by the person of Christ, to which believers must be united. And here they have outdone all the metaphysical subtleties of Suarez, and have found out a person for Christ distinct from his Godhead and manhood; for there can he no other sense made of what Dr. Owen tells us, -- that by the `graces of his person' he does not mean the `glorious excellencies of his Deity considered in itself, abstracting from the office which for us, as God and man, he undertook; nor the outward appearance of his human nature, when he conversed here on earth, nor yet as now exalted in glory: but the graces of the person of Christ, as he is vested with the office of mediation, -- his spiritual eminency, comeliness, beauty, as appointed and anointed by the Father unto that great work of bringing home all his elect into his bosom.' Now, unless the person of Christ as mediator be distinct from his person as God-man, all this is idle talk; for what personal graces are there in Christ as mediator which do not belong to him either as God or man? There are some things, indeed, which our Savior did and suffered, which he was not obliged to, either as God or man, but as mediator; but surely he will not call the peculiar duties and actions of an office personal graces."
I have now learned not to trust unto the honesty and ingenuity of our author, as to his quotations out of my book; which I find that he has here mangled and altered, as in other places, and shall therefore transcribe the whole passage in my own words, p. 51:
"It is Christ as mediator of whom we speak; and therefore, by the `grace of his person,' I understand not, first, The glorious excellencies of his Deity considered in itself, abstracting from the office which for us, as God and man, he undertook; nor, secondly, The outward appearance of his human nature, neither when he conversed here on earth, bearing our infirmities (whereof, by reason of the charge that was laid upon him, the prophet gives quite another character, <235214>Isaiah 52:14), concerning which some of the ancients are very poetical in their expressions; nor yet as now exalted in glory; -- a vain imagination whereof makes many bear a false, a corrupted respect unto Christ, even upon carnal apprehensions of the mighty exaltation of the human nature; which
403
is but to `know Christ after the flesh,' -- a mischief much improved by the abomination of foolish imagery. But this is that which I intend, -- the graces of the person of Christ as he is vested with the office of mediation, his spiritual eminency, comeliness, and beauty, etc. Now, in this respect the Scripture describes him as exceeding excellent, comely, and desirable, -- far above comparison with the chiefest, choicest created good, or any endearment imaginable;"
which I prove at large from <194502>Psalm 45:2; <230402>Isaiah 4:2; Cant. 5:9, adding an explanation of the whole.
In the digression, some passages whereof he carps at in this section, my design was to declare, as was said, somewhat of the glory of the person of Christ. To this end I considered both the glory of his divine and the many excellencies of his human nature; but that which I principally insisted on was the excellency of his person as God and man in one, whereby he was meet and able to be the mediator between God and man, and to effect all the great and blessed ends of his mediation. That our Lord Jesus Christ was God, and that there were, on that account, in his person the essential excellencies and properties of the divine nature, I suppose he will not deny; nor will he do so that he was truly man, and that his human nature was endowed with many glorious graces and excellencies which are peculiar thereunto. That there is a distinct consideration of his person as both these natures are united therein, is that which he seems to have a mind to except against. And is it meet that any one who has aught else to do should spend any moments of that time which he knows how better to improve, in the pursuit of a man's impertinencies, who is so bewildered in his own ignorance and confidence, that he knows neither where he is nor what he says? Did not the Son of God, by assuming our human nature, continuing what he was, become what he was not? Was not the person of Christ, by the communication of the properties of each nature in it and to it, a principle of such operations as he could not have wrought either as God or mere, separately considered? How else did God "redeem his church with his own blood?" or how is that true which he says, <430313>John 3:13,
"And no man has ascended up to heaven, but he that came down from heaven, even the Son of man, which is in heaven?"
404
Was not the union of the two natures in the same person (which was a property neither of the divine nor human nature, but a distinct ineffable effect of divine condescension, wisdom, and grace, which the ancients unanimously call the "grace of union," whose subject is the person of Christ) that whereby he was fit, meet, and able, for all the works of his mediation? Does not the Scripture, moreover, propose unto our faith and consolation the glory, power, and grace of the person of Christ as he is "God over all, blessed for ever;" and his love, sympathy, care and compassion as man; yet all acting themselves in the one and self same person of the Son of God? Let him read the first chapter of the Epistle to the Hebrews, and see what account he can give thereof. And are not these such principles of Christian religion as no man ought to be ignorant of, or can deny, without the guilt of the heresies condemned in the first general councils? And they are no other principles which my whole discourse excepted against does proceed upon. But saith our author, "Unless the person of Christ as mediator be distinct from his person as God-man, all this is idle talk." Very good! and why so? Why, "What personal graces are there in Christ as mediator, which do not belong unto him either as God or man?" But is he not ashamed of this ignorance? Is it not a personal grace and excellency that he is God and man in one person? which belongs not to him either as God or man. And are there not personal operations innumerable depending hereon, which could not have been wrought by him either as God or man; as raising himself from the dead by his own power, and redeeming the church with his blood? Are not most of the descriptions that are given us of Christ in the Scripture, most of the operations which are assigned unto him, such as neither belong unto nor proceed from the divine or human nature, separately considered, but from the person of Christ, as both these natures are united in it? That which seems to have led him into the maze wherein he is bewildered in his ensuing discourse, is, that considering there are but two natures in Christ, the divine and the human, -- and nature is the principle of all operations, -- he supposed that nothing could be said of Christ, nothing ascribed to his person, but what was directly, formally predicated of one of his natures, distinctly considered. But he might have easily inquired of himself, -- that seeing all the properties and acts of the divine nature are absolutely divine, and all those of the human nature absolutely human, whence it came to pass that all the operations and works of Christ, as mediator, are theandrical?
405
Although there be nothing in the person of Christ but his divine and human nature, yet the person of Christ is neither his divine nature nor his human; for the human nature is, and ever was, of itself, anj upos> tatov; and the divine, to the complete constitution of the person of the Mediator, in and unto its own hypostasis assumed the human: so that, although every energy or operation be drastikh< thv~ fu>sewv ki>nhsiv, and so the distinct natures are distinct principles of Christ's operations, yet his person is the principal or only agent; which being God-man, all the actions thereof, by virtue of the communication of the properties of both natures therein, are theandrical. And the excellency of this person of Christ, wherein he was every way fitted for the work of mediation, I call sometimes his personal grace, and will not go to him to learn to speak and express myself in these things. And it is most false which he affirms, p. 203.
"That I distinguish the graces of Christ's person as mediator from the graces of his person as God and man."
Neither could any man have run into such an imagination who had competently understood the things which he speaks about; and the bare proposal of these things is enough to defeat the design of all his ensuing cavils and exceptions.
And as to what he closets withal, that "Surely I will not call the peculiar duties and actions of an office personal graces;" I suppose that he knoweth not well what he intends thereby. Whatever he has fancied about Christ being the name of an office, Jesus Christ, of whom we speak, is a person, and not an office; and there are no such things in rerum natura as the actions of an office. And if by them he intends the actions of a person in the discharge of an office, whatever he calls them, I will call the habits in Christ, from whence all his actions in the performance of his office do proceed, "personal graces," and that whether he will or no. So he is a "merciful, faithful, and compassionate high priest," <580217>Hebrews 2:17, 4:15, 5:2. And all his actions, in the discharge of his office of priesthood, being principled and regulated by those qualifications, I do call them his personal graces, and do hope that, for the future, I may obtain his leave so to do. The like may be said of his other offices.
406
The discourse which he thus raves against is didactical, and accommodated unto a popular way of instruction; and it has been hitherto the common ingenuity of all learned men to give an allowance unto such discourses, so as not to exact from them an accuracy and propriety in expressions, such as is required in those that are scholastical or polemical. It is that which, by common consent, is allowed to the tractates of the ancients of that nature, -- especially where nothing is taught but what, for the substance of it, is consonant unto the truth. But this man attempts not only a severity in nibbling at all expressions which he fancieth liable unto his censures, but, with a disingenuous artifice, waiving the tenor and process of the discourse, which I presume he found not himself able to oppose, he takes out, sometimes here, sometimes there, up and down, backward and forward, at his pleasure, what he will, to put, if it be possible, an ill sense upon the whole. And, if he have not hereby given a sufficient discovery of his goodwill towards the doing of somewhat to my disadvantage, he has failed in his whole endeavor; for there is no expression which he has fixed on as the subject of his reflections, which is truly mine, but that as it is used by me, and with respect unto its end, I will defend it against him and all his co-partners, whilst the Scripture may be allowed to be the rule and measure of our conceptions and expressions about sacred things. And although at present I am utterly wearied with the consideration of such sad trifling, I shall accept from him the kindness of an obligation to so much patience as is necessary unto the perusal of the ensuing leaves, wherein I am concerned.
First, p. 202, he would pick something, if he knew what, out of my quotations of <220509>Cant. 5:9, to express or illustrate the excellency of Christ; which first he calls an "excellent proof," by way of scorn. But as it is far from being the only proof produced in the confirmation of the same truth, and is applied rather to illustrate what was spoken, than to prove it, yet, by his favor, I shall make bold to continue my apprehensions of the occasional exposition of the words which I have given in that place, until he is pleased to acquaint me with a better; which, I suppose, will be long enough. For what he adds, -- "But, however, white and ruddy belong to his divine and human nature, and that without regard to his mediatory office; for he had been white in the glory of his Deity, and ruddy with the red earth of his humanity, whether he had been considered as mediator or
407
not," -- it comes from the same spring of skill and benevolence with those store. For what wise talk is it, of Christ's being God and man, without the consideration of his being mediator! as though he were ever, or ever should have been, God and man, but with respect unto his mediation? His scoff at the red earth of Christ's humanity, represented as my words, is grounded upon a palpable falsification; for my words are, "He was also ruddy in the beauty of his humanity. Man was called Adam, from the red earth whereof he was made. The word here used points him out as the second Adam, partaker of flesh and blood, because the children also partook of the same." And if he be displeased with these expressions, let him take his own time to be pleased again; it is that wherein I am not concerned. But my fault, which so highly deserved his correction, is, that I apply that to the person of Christ which belongs unto his natures. But what if I say no such thing, or had no such design in that place? For although I do maintain a distinct consideration of the excellency of Christ's person, as comprising both his natures united, -- though every real thing in his person belongs formally and radically unto one [or other] of the natures (those other excellencies being the exurgency of their union), whereby his person was fitted and suited unto his mediatory operations, which in neither nature, singly considered, he could have performed, -- and shall continue to maintain it against whosoever dares directly to oppose it; yet in this place I intended it not, which this man knew well enough, -- the very next words unto what he pretends to prove it [by], being, "The beauty and comeliness of the Lord Jesus Christ, in the union of both these in one person, shall afterward be declared." And so we have an equality in judgement and ingenuity throughout this censure.
Hence he leaps to p. 64 of my book, thence backwards to p. 53, and then up and down, I know not how nor whither. He begins with p. 64 --
"And in his first digression concerning the excellency of Christ Jesus, to invite us to communion with him in a conjugal relation, he tells us that Christ is exceeding excellent and desirable in his Deity, and the glory thereof; he is desirable and worthy our acceptation as considered in his humanity, in his freedom from sin, fullness of grace, etc. Now, though this looks very like a contradiction, that by the graces of his person, he meant neither the excellencies of his divine nor human nature; yet he has a salvo which will deliver him
408
both from contradiction and from nonsense, -- that he does not consider these excellencies of his Deity or humanity as abstracted from his office of mediator, though he might if he pleased: for he considers those excellencies which are not peculiar to the office of mediation, but which would have belonged unto him as God and man, whether he had been mediator or not. But what becomes of his distinction of the graces of Christ's person as mediator from the graces of his person as God and man, when there are no personal graces in Christ but what belong to his Deity or his humanity?"
I am sufficiently satisfied that he neither knows where he is nor what he does, or has no due comprehension of the things he treats about. That which he opposeth, if he intend to oppose any thing by me asserted, is, that whereas Christ is God, the essential properties of his divine nature are to be considered as the formal motive unto, and object of, faith, love, and obedience; and whereas he is man also, his excellencies, in the glorious endowment of his human nature, with his alliance unto us therein, and his furniture of grace for the discharge of his office, are proposed unto our faith and love in the Scripture. And of these things we ought to take a distinct consideration; our faith concerning them being not only taught in the Scripture, but fully confirmed in the confessions and determinations of the primitive church. But the person of Christ, wherein these two natures are united, is of another distinct consideration; and such things are spoken thereof as cannot, under any single enunciation, be ascribed unto either nature, though nothing be so but what formally belongs unto one of them, or is the necessary consequent and exurgency of their union. See <230906>Isaiah 9:6; 1<540316> Timothy 3:16; <430114>John 1:14. It is of the "glory of the Word of God made flesh" that I discourse. But this man talks of what would have belonged to Christ as God-man, whether he had been mediator or not; as though the Son of God either was, or was ever designed to be, or can be, considered as God-man, and not as mediator. And thence he would relieve himself by the calumny of assigning a distinction unto me between the graces of Christ's person as mediator, and the graces of his person as God and man (that is, one person); which is a mere figment of his own misunderstanding. Upon the whole, he comes to that accurate thesis of his own, -- that there are no personal graces in Christ but what belong to his Deity or humanity. Personal graces belonging unto the humanity, or human
409
nature of Christ, -- that nature being anj upos> tatov, or such as has no personal subsistence of its own, -- is a notion that those may thank him for who have a mind to do it. And he may do well to consider what his thoughts are of the grace of our Lord Jesus Christ, mentioned <501706>Philippians 2:6-11.
But he will now discover the design of all these things, and afterward make it good by quotations out of my book. The first he does, p. 203, and onwards: "But whatever becomes of the sense of the distinction, there is a very deep fetch in it, the observing of which will discover the whole mystery of the person of Christ and our union to him. For these men consider that Christ saves us as he is our mediator, and not merely considered as God or man; and they imagine that we receive grace and salvation from Christ's person just as we do water out of a conduit, or a gift and largess from a prince, -- that it flows to us from our union to his person; and therefore they dress up the person of the Mediator with all those personal excellencies and graces which may make him a fit Savior, that those who are thus united to his person (of which more in the next section) need not fear missing of salvation. Hence they ransack all the boundless perfections of the Deity, and whatever they can find or fancy speaks any comfort to sinners, this is presently a personal grace of the Mediator; -- they consider all the glorious effects of his mediation; and whatever great things are spoken of his gospel, or religion, or intercession for us, these serve as personal graces: so that all our hopes may be built, not on the gospel covenant, but on the person of Christ. So that the dispute now lies between the person of Christ and his gospel, -- which must be the foundation of our hope, -- which is the way to life and happiness"
First, We do consider and believe that Christ saves as a mediator; that is, as God and man in one person, exercising the office of a mediator, and not merely as God or man. This we believe with all the catholic church of Christ, and can with boldness say, He that does not so, let him be anathema maran-atha. Secondly, We do not imagine, but believe from the Scripture, and with the whole church of God, that we receive grace and salvation from the person of Christ in those distinct ways wherein they are capable of being received; and let him be anathema who believes otherwise. Only, whether his putting of grace and salvation into the same
410
way of reception belong unto his accuracy in expressing his own sentiments, or his ingenuity in the representation of other men's words, I leave undetermined. The similitudes he useth to express our faith in these things, show his goodwill towards scoffing and profaneness. We say, there is real communication of grace from the person of Christ, as the head of the church, unto all the members of his mystical body by his Spirit, whereby they are quickened, sanctified, and enabled unto all holy obedience: and, if it be denied by him, he stands anathematised by sundry councils of the ancient church. We say not, that we receive it as "water out of a conduit," which is of a limited, determined capacity; whereas we say, the person of Christ, by reason of his Deity, is an immense, eternal, living spring or fountain of all grace. And when God calls himself a "fountain of living water;" and the Lord Christ calls his Spirit communicated to believers "living water" (under which appellation he was frequently promised in the Old Testament); as also the grace and mercy of the gospel, the "water of life," inviting us to receive them, and to drink of them, this author may be advised to take heed of profane scoffing at these things. Whether any have said, that we receive grace and salvation from Christ, as "a gift or largess from a prince," I know not; if they have, the sole defect therein is, that the allusion does no way sufficiently set forth the freedom and bounty of Christ in the communication of them unto sinners; and wherein else it offends, let him soberly declare, if he can. This is the charge upon us in point of faith and judgement; which, in one word, amounts to no more but this, -- that we are Christians: and so, by the grace of God, we intend to continue, let this man deride us whilst he pleaseth. Thirdly, His next charge concerns our practice in the pursuit of these dreadful principles, which, by their repetition, he has exposed to scorn: "And therefore they dress up," etc. What does this poor man intend? what is the design of all this profaneness? The declaration of the natures and person of Christ, -- of his grace and work, -- the ascribing unto him what is directly and expressly in terms ascribed unto him in the Scripture, or relating, as we are able, the description it gives of him, -- is here called, "Dressing up the person of the Mediator with all those personal graces that may make him a fit Savior." The preparation of the person of Christ to be a fit and meet Savior for sinners, which he profanely compares to the dressing up of -, is the greatest, most glorious, and admirable effect that ever infinite wisdom, goodness, power, and love wrought and produced, or will do so unto
411
eternity. And those on whom he reflects design nothing, do nothing in this matter, but only endeavor, according to the measure of the gift of Christ which they have received, to declare and explain what is revealed and taught in the Scripture thereof; and those who exceed the bounds of Scripture revelation herein (if any do so) we do abhor. And as for those who are united unto Christ, although we say not that they need not fear missing of salvation, seeing they are to be brought unto it, not only through the exercise of all graces, whereof fear is one, but also through such trials and temptations as will always give them a fear of heed and diligence, and sometimes such a fear of the event of things as shall combat their faith, and shake its firmest resolves; yet we fear not to say, that those who are really united unto Jesus Christ shall be assuredly saved; which I have proved elsewhere beyond the fear of any opposition from this author, or others like minded. Fourthly, He adds "Hence they ransack," etc. But what is the meaning of these expressions? Does not the Scripture declare that Christ is God as well as man? Does it not build all our faith, obedience, and salvation on that consideration? Are not the properties of the divine nature everywhere in the Scripture declared and proposed unto us for the in generating and establishing faith in us, and to be the object of, and exercise of, all grace and obedience? And is it now become a crime that any should seek to declare and instruct others in these things from the Scripture, and to the same end for which they are therein revealed? Is this, with any evidence of sobriety, to be traduced as a "ransacking the boundless perfections of the divine nature, to dress up the person of the Mediator"? Is he a Christian, or does he deserve that name, who condemns or despiseth the consideration of the properties of the divine nature in the person of Christ (see <230601>Isaiah 6:1-4; <431241>John 12:41; <230906>Isaiah 9:6; <430114>John 1:14; <501706>Philippians 2:6, etc.), or shall think that the grace or excellencies of his person do not principally consist in them, as the human nature is united thereunto? Fifthly, "They consider all the glorious effects of his mediation." All the effects of Christ's mediation, -- all the things that are spoken of the gospel, etc., do all of them declare the excellency of the person of Christ, as effects declare their cause, and may and ought to be considered unto that end, as occasion does require; and no otherwise are they considered by those whom he does oppose. Sixthly, But the end of these strange principles and practices, he tells us, is, "That all our hopes may be built, not on the gospel covenant, but on the person of Christ."
412
But I say again, What is it that this man intends? What is become of a common regard to God and man? Who do so build their hopes on Christ as to reject or despise the gospel covenant, as he calls it? -- though I am afraid, should he come to explain himself, he will be at a loss about the true nature of the gospel covenant, as I find him to be about the person and grace of Christ. He telleth us, indeed, that "Not the person of Christ, but the gospel, is the way." Did we ever say, "Not the covenant of grace, but the person of Christ is all we regard?" But whence comes this causeless fear and jealousy, -- or rather, this evil surmise, that if any endeavor to exalt the person of Christ, immediately the covenant of the gospel (that is, in truth, the covenant which is declared in the gospel) must be discarded? Is there an inconsistency between Christ and the covenant? I never met with any who was so fearful and jealous lest too much should be ascribed in the matter of our salvation to Jesus Christ; and when there is no more so, but what the Scripture does expressly and in words assign unto him and affirm of him, instantly we have an outcry that the gospel and the covenant are rejected, and that a "dispute lies between the person of Christ and his gospel." But let him not trouble himself; for as he cannot, and as he knows he cannot, produce any one word or one syllable out of any writings of mine, that should derogate any thing from the excellency, nature, necessity, or use of the new covenant; so, though it may be he do not, and does therefore fancy and dream of disputes between Christ and the gospel, we do know how to respect both the person of Christ and the covenant, -- both Jesus Christ and the gospel, in their proper places. And in particular, we do know, that as it is the person of Christ who is the author of the gospel, and who as mediator in his work of mediation gives life, and efficacy, and establishment unto the covenant of grace; so both the gospel and that covenant do declare the glory and design the exaltation of Jesus Christ himself. Speaking, therefore, comparatively, all our hopes are built on Jesus Christ, who alone fills all things; yet also we have our hopes in God, through the covenant declared in the gospel, as the way designing the rule of our obedience, securing our acceptance and reward. And to deal as gently as I can warrant myself to do with this writer, the dispute he mentions between the person of Christ and the gospel, which shall be the foundation of our hope, is only in his own fond imagination, distempered by disingenuity and malevolence. For, if I should charge what the appearance of his expressions will well bear, what he says seems to be out
413
of a design, influenced by ignorance or heresy, to exclude Jesus Christ, God and man, from being the principal foundation of the church, and which all its hopes are built upon. This being the sum of his charge, I hope he will fully prove it in the quotations from my discourse, which he now sets himself to produce; assuring him that if he do not, but come short therein, setting aside his odious and foppish profane deductions, I do aver them all in plain terms, that he may, on his next occasion of writing, save his labor in searching after what he may oppose. Thus, therefore, he proceeds, p. 205:--
"To make this appear, I shall consider that account which Dr. Owen gives us of the personal graces and excellencies of Christ, which in general consist in three things: -- First, His fitness to save, from the grace of union, and the proper and necessary effects thereof. Secondly, His fullness to save, from the grace of communion, or the free consequences of the grace of union. And, thirdly, His excellency to endear, from his complete suitableness to all the wants of the souls of men. First, That he is fit to be a Savior, from the grace of union. And if you will understand what this strange grace of union is, it is the uniting the nature of God and man in one person, which makes him fit to be a Savior to the uttermost. He lays his hand upon God, by partaking of his nature; and he lays his hand on us, by partaking of our nature: and so becomes a days-man or umpire between both. Now, though this be a great truth, that the union of the divine and human nature in Christ did excellently qualify him for the office of a mediator, yet this is the unhappiest man in expressing and proving it that I have met with. For what an untoward representation is this of Christ's mediation, that he came to make peace by laying his hands on God and men, as if he came to part a fray or scuffle: and he might as well have named <010101>Genesis 1:1, or <400101>Matthew 1:1, or any other place of Scripture, for the proof of it, as those he mentions."
To what end it is that he cites these passages out of my discourse is somewhat difficult to divine. Himself confesseth that what is asserted (at least in one of them) is a great truth, only, I am "the unhappiest man in expressing and proving it that ever he met with." It is evident enough to me, that he has not met with many who have treated of this subject, or has
414
little understood those he has met withal; so that there may be yet some behind as unhappy as myself. And seeing he has so good a leisure from other occasions, as to spend his time in telling the world how unhappy I am in my proving and expressing of what himself acknowledgeth to be true, he may be pleased to take notice, that I am now sensible of my own unhappiness also, in having fallen under a diversion from better employments by such sad and woeful impertinencies. But being at once charged with both these misadventures, -- untowardness in expression, and weakness in the proof of a plain truth, I shall willingly admit of information, to mend my way of writing for the future. And the first reflection he casts on my expressions, is my calling the union of the two natures in Christ in the same person, the "grace of union;" for so he says, "If you would understand what this strange grace of union is." But I crave his pardon in not complying with his directions, for my company's sake. No man, who has once consulted the writings of the ancients on this subject, can be a stranger unto ca>riv enJ w>sewv, and "gratia unionis," they so continually occur in the writings of all sorts of divines, both ancient and modern. Yea but there is yet worse behind; for, "What an untoward representation is this of Christ's mediation, that he came to make peace by laying his hands on God and men, as if he came to part a fray or scuffle." My words are, "The uniting of the natures of God and man in one person, made him fit to be a Savior to the uttermost. He laid his hand upon God, by partaking of his nature, <381307>Zechariah 13:7; and he lays his hand upon us, by partaking of our nature, <580214>Hebrews 2:14, 16: and so becomes a days-man or umpire between both." See what it is to be adventurous. I doubt not but that he thought that I had invented that expression, or at least, that I was the first who ever applied it unto this interposition of Christ between God and man; but as I took the words, and so my warranty for the expression from the Scripture, Job<180933> 9:33, so it has commonly been applied by divines in the same manner, particularly by Bishop Usher (in his "Emmanuel," pp. 8,9, as I remember); whose unhappiness in expressing himself in divinity this man needs not much to bewail. But let my expressions be what they will, I shall not escape the unhappiness and weakness of my proofs; for "I might," he says, "as well have quoted <010101>Genesis 1:1, and <400101>Matthew 1:1, for the proof of the unity of the divine and human nature in the person of Christ, and his fitness thence to be a Savior, as those I named," namely, <381307>Zechariah 13:7;
415
<580214>Hebrews 2:14,16. Say you so? Why, then, I do here undertake to maintain the personal union, and the fitness of Christ from thence to be a Savior, from these two texts, against this man and all his fraternity in design. And at present I cannot but wonder at his confidence, seeing I am sure he cannot be ignorant that one of these places, at least, -- namely, that of <580216>Hebrews 2:16, -- is as much, as frequently, as vehemently pleaded by all sorts of divines, ancient and modern, to prove the assumption of our human nature into personal subsistence with the Son of God, that so he might be ikJ anov> (fit and able to save us), as any one testimony in the whole Scripture. And the same truth is as evidently contained and expressed in the former, seeing no man could be the "fellow of the LORD of hosts" but he that was partaker of the same nature with him; and no one could have the sword of God upon him to smite him, which was needful unto our salvation, but he that was partaker of our nature, or man also. And the mere recital of these testimonies was sufficient unto my purpose in that place, where I designed only to declare, and not dispute the truth. If he yet think that I cannot prove what I assert from these testimonies, let him consult my "Vindicae Evangelicae," where, according as that work required, I have directly pleaded these scriptures to the same purpose, insisting at large on the vindication of one of them; and let him answer what I have there pleaded, if he be able. And I shall allow him to make his advantage unto that purpose, if he please, of whatever evasions the Socinians have found out to escape the force of that testimony. For there is none of them of any note but have attempted by various artifices to shield their opinion, in denying the assumption of our human nature into personal union with the Son of God, and wherewithal his pre-existence unto his nativity of the blessed Virgin, from the divine evidence given against it in that place of <580216>Hebrews 2:16; which yet, if this author may be believed, does make no more against them than <010101>Genesis 1:1. Wherefore, this severe censure, together with the modesty of the expression, wherein Christ making peace between God and man is compared to the parting of a fray or scuffle, may pass at the same rate and value with those which are gone before.
His ensuing pages are taken up, for the most part, with the transcription of passages out of my discourse, raked together from several places at his pleasure. I shall not impose the needless labor on the reader of a third
416
perusal of them: nor shall I take the pains to restore the several passages to their proper place and coherence, which he has rent them from, to try his skill and strength upon them separately and apart; for I see not that they stand in need of using the least of their own circumstantial evidence in their vindication. I shall therefore only take notice of his exceptions against them. And, p. 207, whereas I had said on some occasion, that on such a supposition we could have supplies of grace only in a moral way, it falls under his derision in his parenthesis; and that is a very pitiful way indeed. But I must yet tell him, by the way, that if he allow of no supplies of grace but in a moral way, he is a Pelagian, and as such, stands condemned by the catholic church. And when his occasions will permit it, I desire he would answer what is written by myself in another discourse, in the refutation of this sole moral operation of grace, and the assertion of another way of the communication of it unto us. Leave fooling, and "the unhappiest man in expressing himself that ever I met with" will not do it; he must retake himself to another course, if he intend to engage into the handling of things of this nature. He adds, whereas I had said, "`The grace of the promises' (of the person of Christ you mean):" I know well enough what I mean; but the truth is, I know not well what he means; nor whether it be out of ignorance that he does indeed fancy an opposition between Christ and the promises, that what is ascribed unto the one must needs be derogated from the other, when the promise is but the means and instrument of conveying the grace of Christ unto us; or whether it proceeds from a real dislike that the person of Christ -- that is, Jesus Christ himself -- should be esteemed of any use or consideration in religion, that he talks at this rate. But from whence ever it proceeds, this caviling humor is unworthy of any man of ingenuity or learning. By his following parenthesis ("a world of sin is something") I suppose I have somewhere used that expression, whence it is reflected on; but he quotes not the place, and I cannot find it. I shall therefore only at present tell him, as (if I remember aright) I have done already, that I will not come to him nor any of his companions to learn to express myself in these things; and, moreover, that I despise their censures. The discourses he is carping at in particular in this place are neither doctrinal nor argumentative, but consist in the application of truths before proved unto the minds and affections of men. And, as I said, I will not come to him nor his fraternity to learn how to manage such a subject, much less a logical and argumentative way of
417
reasoning; nor have I any inducement whereunto from any thing that as yet I have seen in their writings. It also troubles him, p. 208, that whereas I know how unsuited the best and most accurate of our expressions are unto the true nature and being of divine things, as they are in themselves, and what need we have to make use of allusions, and sometimes less proper expressions, to convey a sense of them unto the minds and affections of men, I had once or twice used that epj ano>rqwsiv, "if I may so say;" which yet if he had not known used in other good authors, treating of things of the same nature, he knew I could take protection against his severity under the example of the apostle, using words to the same purpose upon an alike occasion, Hebrews 7. But at length he intends to be serious, and from those words of mine, "Here is mercy enough for the greatest, the oldest, the stubbornst transgressor;" he adds, "Enough, in all reason, this: what a comfort is it to sinners to have such a God for their Savior, whose grace is boundless and bottomless, and exceeds the largest dimensions of their sins, though there be a world of sin in them. But what, now, if the divine nature itself have not such an endless, boundless, bottomless grace and compassion as the doctor now talks of? For at other times, when it serves his turn better, we can hear nothing from him but the `naturalness of God's vindictive justice.' Though God be rich in mercy, he never told us that his mercy was so boundless and bottomless; he had given a great many demonstrations of the severity of his anger against sinners, who could not be much worse than the `greatest, the oldest, and the stubbornst transgressors.'"
Let the reader take notice, that I propose no grace in Christ unto or for such sinners, but only that which may invite all sorts of them, though under the most discouraging qualifications, to come unto him for grace and mercy by faith and repentance. And on supposition that this was my sense, as he cannot deny it to be, I add only, in answer, that this his profane scoffing at it, is that which reflects on Christ and his gospel, and God himself and his word; which must be accounted for. See <235507>Isaiah 55:7. Secondly, For the opposition which he childishly frames between God's vindictive justice and his mercy and grace, it is answered already. Thirdly, It is false that God has not told us that his grace is boundless and bottomless, in the sense wherein I use those words, sufficient to pardon the greatest, the oldest, the stubbornst of sinners, -- namely, that turn
418
unto him by faith and repentance; and he who knows not how this consists with severity and anger against impenitent sinners, is yet to learn his catechism. But yet he adds farther, pp. 208,209,
"Supposing the divine nature were such a bottomless fountain of grace, how comes this to be a personal grace of the Mediator? For a mediator, as mediator, ought not to be considered as the fountain, but as the minister of grace. God the Father certainly ought to come in for a share, at least, in being the fountain of grace, though the doctor is pleased to take no notice of him. But how excellent is the grace of Christ's person above the grace of the gospel; for that is a bounded and limited thing, a strait gate and narrow way, that leadeth unto life. There is no such boundless mercy as all the sins in the world cannot equal its dimensions, as will save the greatest, the oldest, and the stubbornst transgressors."
I beg the reader to believe that I am now so utterly weary with the repetition of these impertinencies, that I can hardly prevail with myself to fill my pen once more with ink about them; and I see no reason now to go on, but only that I have begun; and, on all accounts, I shall be as brief as possible. I say, then, first, I did not consider this boundless grace in Christ as mediator, but considered it as in him who is mediator; and so the divine nature, with all its properties, are greatly to be considered in him, if the gospel be true. But, secondly, It is untrue that Christ, as mediator, is only the minister of grace, and not the fountain of it; for he is mediator as God and man in one person. Thirdly, To suppose an exemption of the person of the Father from being the fountain of grace absolutely, in the order of the divine subsistence of the persons in the Trinity, and of their operations suited thereunto, upon the ascription of it unto the Son, is a fond imagination, which could befall no man who understands any thing of things of this nature. It does as well follow, that if the Son created the world, the Father did not; if the Son uphold all things by the word of his power, the Father does not; -- that is, that the Son is not in the Father, nor the Father in the Son. The acts, indeed, of Christ's mediation respect the ministration of grace, being the procuring and communicating causes thereof; but the person of Christ the mediator is the fountain of grace. So they thought who beheld his glory, -- "The glory as of the only begotten of the Father, full of grace and truth". But the especial relation of grace
419
unto the Father, as sending the Son; unto the Son, as sent by him and incarnate; and unto the Holy Spirit, as proceeding from and sent by them both, I have elsewhere fully declared, and shall not in this place (which, indeed, will scarce give admittance unto any thing of so serious a nature) again insist thereon. Fourthly, The opposition which he would again set between Christ and the gospel is impious in itself; and, if he thinks to charge it on me, openly false. I challenge him and all his accomplices to produce any one word out of any writing of mine that, from a plea or pretense of grace in Christ, should give countenance unto any in the neglect of the least precept given or duty required in the gospel. And notwithstanding all that I have said or taught concerning the boundless, bottomless grace and mercy of Christ towards believing, humble, penitent sinners, I do believe the way of gospel obedience, indispensably required to be walked in by all that will come to the enjoyment of God, to be so narrow, that no revilers, nor false accusers, nor scoffers, nor despisers of gospel mysteries, continuing so to be, can walk therein; -- but that there is not grace and mercy declared and tendered in the gospel also unto all sorts of sinners, under any qualifications whatever, who upon its invitation, will come to God through Jesus Christ by faith and repentance, is an impious imagination.
A discourse much of the same nature follows, concerning the love of Christ, after he has treated his person and grace at his pleasure. And this he takes occasion for from some passages in my book (as formerly), scraped together from several places, so as he thought fit and convenient unto his purpose. P. 209,
"Thus the love of Christ is an eternal love, because his divine nature is eternal; and it is an unchangeable love, because his divine nature is unchangeable; and his love is fruitful, for it being the love of God, it must be effectual and fruitful in producing all the things which he willeth unto his beloved. He loves life, grace, holiness into us, loves us into covenant, loves us into heaven. This is an excellent love, indeed, which does all for us, and leaves nothing for us to do. We owe this discovery to an acquaintance with Christ's person, or rather with his divine nature; for the gospel is very silent in this matter. All that the gospel tells us is, that Christ loveth sinners, so as to die for them; that he loves good men, who believe and obey
420
his gospel, so as to save them; that he continues to love them while they continue to be good, but hates them when they return to their old vices: and therefore, I say, there is great reason for sinners to fetch their comforts not from the gospel, but from the person of Christ, which as far excels the gospel as the gospel excels the law."
I do suppose the expressions mentioned are, for the substance of them, in my book; and shall, therefore, only inquire what it is in them which he excepteth against, and for which I am reproached, as one that has an acquaintance with Christ's person; which is now grown so common and trite an expression, that were it not condited unto some men's palates by its profaneness, it would argue a great barrenness in this author's invention, that can vary no more in the topic of reviling. It had been well if his licenser had accommodated him with some part of his talent herein. But what is it that is excepted against? Is it that the love of Christ, as he is God, is eternal? or is it that it is unchangeable? or is it that it is fruitful or effective of good things unto the persons beloved? The philosopher tells us, that to [have] love for any one, is, Boul> esqai> tini a{ oie] tai agj aqa,> kai< to< kata< dun> amin praktikon< ein+ ai tout> wn. It is this efficacy of the love of Christ which must bear all the present charge. The meaning of my words, therefore, is, that the love of Christ is unto us the cause of life, grace, holiness, and the reward of heaven. And because it is in the nature of love to be effective, according unto the ability of the person loving, of the good which it wills unto the object beloved, I expressed it as I thought meet, by loving these things to us. And I am so far on this occasion, and [on account of] the severe reflection on me for an acquaintance with Christ, from altering my thoughts, that I say still with confidence, he who is otherwise minded is no Christian. And if this man knows not how the love of Christ is the cause of grace and glory, how it is effective of them, and that in a perfect consistency with all other causes and means of them, and the necessity of our obedience, he may do well to abstain a little from writing, until he is better informed. But saith he, "This is an excellent love, indeed, which does all for us, and leaves us nothing to do." But who told him so? who ever said so? Does he think that if our life, grace, holiness, glory, be from the love of Christ originally causally, by virtue of his divine, gracious operations in us and towards us, that there is no duty incumbent on them who would be made partakers of them, or use or improve them
421
unto their proper ends? Shall we, then, to please him, say that we have neither life, nor grace, nor holiness, nor glory, from the love of Christ; but whereas most of them are our own duties, we have them wholly from ourselves? Let them do so who have a mind to renounce Christ and his gospel; I shall come into no partnership with them. [As] for what he adds "All that the gospel teaches us," etc., he should have done well to have said, as far as he knows; which is a limitation with a witness. If this be all the gospel which the man knows and preaches, I pity them whom he has taken under his instruction. Does Christ in his love do nothing unto the quickening and conversion of men? nothing to the purification and sanctification of believers? nothing as to their consolation and establishment? nothing as to the administration of strength against temptations? nothing as to supplies of grace, in the increase of faith, love, and obedience, etc.? This ignorance or profaneness is greatly to be bewailed, as his ensuing scoff, repeated now usque ad nauseam, about an opposition between Christ and his gospel, is to be despised. And if the Lord Christ has no other love but what this man will allow, the state of the church in this world depends on every slender thread. But attempts of this nature will fall short enough of prevailing with sober Christians to forego their faith and persuasion, -- that it is from the love of Christ that believers are preserved in that condition wherein he does and will approve of them. Yea, to suppose that this is all the grace of the gospel, that whilst men are good Christ loves them, and when they are bad he hates them (both which are true); and farther, that he does by his grace neither make them good, nor preserve them that are so made, -- is to renounce all that is properly so called.
He yet proceeds, first to evert this love which I asserted, and then to declare his own apprehensions concerning the love of Christ. The first in the ensuing words, p. 210,
"But, methinks this is a very odd way of arguing from the divine nature; for if the love of Christ as God be so infinite, eternal, unchangeable, fruitful, I would willingly understand how sin, death, and misery came into the world. For if this love be so eternal and unchangeable, because the divine nature is so, then it was always so; for God always was what he is, and that which is eternal could never be other than it is now: and why could not this eternal, and
422
unchangeable, and fruitful love, as well preserve us from falling into sin, and misery, and death, as love life and holiness into us? For it is a little odd, first to love us into sin and death, that then he may love us into life and holiness: which, indeed, could not be, if this love of God were always so unchangeable and fruitful as this author persuades us it is now; for if this love had always loved life and holiness into us, I cannot conceive how it should happen that we should sin and die."
It is well if he know what it is that he aims at in these words; I am sure what he says does not in the least impeach the truth which he designs to oppose. The name and nature of God are everywhere in the Scripture proposed unto us as the object of, and encouragement unto, our faith, and his love in particular is therein represented unchangeable, because he himself is so; but it does not hence follow that God loveth any one naturally, or necessarily. His love is a free act of his will; and therefore, though it be like himself, such as becomes his nature, yet it is not necessarily determined on any object, nor limited as unto the nature, degrees, and effects of it. He loves whom he pleaseth, and as unto what end he pleaseth. Jacob he loved, and Esau he hated; and those effects which, from his love or out of it, he will communicate unto them, are various, according to the counsel of his will. Some he loves only as to temporal and common mercies, some as to spiritual grace and glory; for he has mercy on whom he will have mercy. Wherefore it is no way contrary unto, and inconsistent with, the eternity, the immutability, and fruitfulness of the love of God, that he suffered sin to enter into the world, or that he does dispense more grace in Jesus Christ under the New Testament than he did under the Old. God is always the same that he was; love in God is always of the same nature that it was; but the objects, acts, and effects of this love, with the measures and degrees of them, are the issues of the counsel or free purposes of his will. Want of the understanding hereof makes this man imagine, that if God's love in Christ, wherewith he loveth us, be eternal and fruitful, then must God necessarily always -- in or out of Christ, under the old or new covenant -- love all persons, elect or not elect, with the same love as to the effects and fruits of it; which is a wondrous profound apprehension. The reader, therefore, if he please, may take notice, that the love which I intend, and whereunto I ascribe those
423
properties, is the especial love of God in Christ unto the elect. Concerning this himself says, that he loves them with an everlasting love, and therefore "draws them with loving-kindness," <243103>Jeremiah 31:3; which love, I shall be bold to say, is eternal and fruitful. And hence, as he changeth not, whereon the sons of Jacob are not consumed, <390306>Malachi 3:6, there being with him "neither variableness, nor shadow of turning," <590117>James 1:17; so accordingly he has in this matter, by his promise and oath, declared the immutability of his counsel, <580617>Hebrews 6:17,18, -- which seems to intimate that his love is unchangeable. And whereas this eternal love is in Christ Jesus as the way and means of making it certain in all its effects, and with respect unto its whole design, it is fruitful in all grace and glory, <490103>Ephesians 1:3-5. And if he cannot understand how, notwithstanding all this, sin so entered into the world under the law of creation and the first covenant as to defeat in us all the benefits thereof, at present I cannot help him; for, as I am sure enough he would scorn to learn any thing of me, so I am not at leisure to put it to the trial.
His own account of the love of God succeeds. P. 211, "Not that I deny that the love of God is eternal, unchangeable, fruitful; that is, that God was always good, and always continues good, and manifesteth his love and goodness in such ways as are suitable to his nature, which is the fruitfulness of it: but then, the unchangeableness of God's love does not consist in being always determined to the same object, but that he always loves for the same reason; that is, that he always loves true virtue and goodness, wherever he sees it, and never ceases to love any person till he ceases to be good: and then the immutability of his love is the reason why he loves no longer; for should he love a wicked man, the reason and nature of his love would change. And the fruitfulness of God's love, with respect to the methods of his grace and providence, does not consist in procuring what he loves by an omnipotent and irresistible power; for then sin and death could never have entered into the world: but he governs and does good to his creatures, in such ways as are most suitable to their natures. He governs reasonable creatures by principles of reason, as he does the material world by the necessary laws of matter, and brute creatures by the instincts and propensities of nature."
This may pass for a system of his divinity, which how he will reconcile unto the doctrine of the church of England in her articles, she and he may
424
do well to consider. But, whatever he means by the love of God always determined unto the same object, it were an easy thing to prove, beyond the reach of his contradiction, that persons are the objects of God's eternal love, as well as things and qualifications are of his approbation; or, that he loves some persons with an everlasting and unchangeable love, so as to preserve them from all ruining evils, and so as they may be always meet objects of his approving love, unto his glory: and whereas these things have been debated and disputed on all hands with much learning and diligence, our author is a very happy man if, with a few such loose expressions as these repeated, he thinks to determine all the controversies about election and effectual grace, with perseverance, on the Pelagian side. The hypothesis here maintained, that because God always and unchangeably approves of what is good in any, or of the obedience of his creatures, and disapproves or hates sin, condemning it in his law, [and] that therefore he may love the same person one day and hate him another, notwithstanding his pretenses that he is constant unto the reason of his love, will inevitably fall into one of these conclusions: -- either, that God indeed never loveth any man, be he who he will; or, that he is changeable in his love, upon outward, external reasons, as we are: and let him choose which he will own. In the meantime, such a love of God towards believers as shall always effectually preserve them meet objects of his love and approbation, is not to be baffled by such trifling impertinencies. His next reflection is on the manner of God's operations in the communication of grace and holiness; which, he says, is "not by omnipotent and irresistible power," -- confirming his assertion by that consideration, that then sin and death could never have entered into the world; which is resolved into another sweet supposition, that God must needs act the same power of grace towards all men, at all times, under each covenant, whether he will or no. But this it is to be a happy disputant, -- all things succeed well with such persons which they undertake. And as to the manner of the operation of grace, how far grace itself may be said to he omnipotent, and in its operations irresistible, I have fully declared there; where he may oppose and refute it, if he have any mind thereunto. His present attempt against it in those words, that God "governs reasonable creatures by principles of reason," is so weak in this case, and impertinent, that it deserves no consideration; for all the operations of divine grace are suited unto the rational constitution of our beings, neither was ever man so wild as to
425
fancy any of them such as are inconsistent with, or do offer force unto, the faculties of our souls in their operations. Yea, that which elevates, aids, and assists our rational faculties in their operations on and towards their proper objects, which is the work of efficacious grace, is the principal preservative of their power and liberty, and can be no way to their prejudice. And we do, moreover, acknowledge that those proposals which are made in the gospel unto our reason, are eminently suited to excite and prevail with it unto its proper use and exercise in compliance with them. Hence, although the habit of faith, or power of believing, be wrought in us by the Holy Ghost, yet the word of the gospel is the cause and means of all its acts, and the whole obedience which it produceth. But if by "governing reasonable creatures by principles of reason," he intends that God deals no otherwise by his grace with the souls of men, but only by proposing objective arguments and motives unto a compliance with his will, without internal aids and assistance of grace, it is a gross piece of Pelagianism, destructive of the gospel, sufficiently confuted elsewhere; and he may explain himself as he pleaseth.
His proceed is, to transcribe some other passages, taken out of my book here and there, in whose repetition he inserts some impertinent exceptions; but the design of the whole is to "state a controversy," as he calls it, between us and them, or those whom he calleth "they" and "we," whoever they be. And this, upon the occasion of my mentioning the fullness of grace, life, and righteousness that is in Christ, he does in these words: -- P. 215,
"They say that these are the personal graces of Christ as mediator, which are inherent in him, and must be derived from his person; we say, they signify the perfection and excellency of his religion, as being the most perfect and complete declaration of the will of God, and the most powerful method of the divine wisdom for the reforming of the world, as it prescribes the only righteousness which is acceptable to God, and directs us in the only way to life and immortality."
I shall not absolutely accept of the terms of this controversy, as to the state of it on our part, proposed by him; and yet I shall not much vary from them. We say, therefore, that "Jesus Christ being full of all grace,
426
excellencies, and perfections, he communicates them unto us in that degree as is necessary for us, and in proportion unto his abundant charity and goodness towards us; and we Christians, as his body, or fellow-members of his human nature, receive grace and mercy, flowing from him to us." This state of the controversy on our side I suppose he will not refuse, nor the terms of it; but will own them to be ours, though he will not, it may be, allow some of them to be proper or convenient. And that he may know who his "they" are, who are at this end of the difference, he may be pleased to take notice that these words are the whole and entire paraphrase of Dr. Hammond on <430116>John 1:16; the first testimony he undertakes to answer. And when this author has replied to Mr. Hooker, Dr. Jackson, and him, and such other pillars of the church of England as concur with them, it will be time enough for me to consider how I shall defend myself against him. Or, if he will take the controversy on our part in terms more directly expressive of my mind, it is the person of Christ is the fountain of all grace to the church (as he well observes my judgement to be), and that from him all grace and mercy is derived unto us; and then I do maintain, that the "they" whom he opposeth, are not only the church of England, but the whole catholic church in all ages. Who the "we" are, on the other hand, who reject this assertion, and believe that all the testimonies concerning the fullness of grace in Christ, and the communication thereof unto us, do only declare the excellency of his religion, is not easy to be conjectured; -- for unless it be the people of Racow, I know not who are his associates. And let him but name three divines of any reputation in the church of England since the Reformation, who have given the least countenance unto his assertions, negative or positive, and I will acknowledge that he has better associates in his profession than as yet I believe he has. But that Jesus Christ himself, God and man in one person, the mediator between God and man, is not a fountain of grace and mercy to his church; that there is no real internal grace communicated by him, or derived from him unto his mystical body; that the fullness which is in him, or said to be in him, of grace and truth, of unsearchable riches of grace, etc., is nothing but the doctrine which he taught, as the most complete and perfect declaration of the will of God, -- are opinions that cannot be divulged, under pretense of authority, without the most pernicious scandal to the present church of England. And if this be the man's religion, that this is all the fullness we receive from Christ, -- "a perfect revelation of the divine will concerning
427
the salvation of mankind; which contains so many excellent promises that it may well be called `grace;' and prescribes such a plain and simple religion, so agreeable to the natural notions of good and evil, that it may well be called `truth;'" -- and complying with its doctrine, or yielding obedience unto its precepts and believing the promises which it gives, in our own strength, without any real aid, assistance, or communication of internal saving grace from the person of Jesus Christ, is our righteousness before God, whereon and for which we are justified, -- I know as well as he whence it came, and perhaps better than he whither it will go.
The remaining discourse of this chapter consisteth of two parts: -- First, An attempt to disprove any communication of real internal grace from the Lord Christ unto believers for their sanctification; Secondly, An endeavor to refute the imputation of his righteousness unto us for our justification. In the first he contends that all the fullness of grace and truth said to be in Christ consists either in the doctrine of the gospel or in the largeness of his church. In the latter, that faith in Christ is nothing but believing the gospel, and the authority of Christ who revealed it; and by yielding obedience thereunto, we are justified before God, on the account of an internal inherent righteousness in ourselves. Now, these are no small undertakings; the first of them being expressly contrary to the sense of the catholic church in all ages (for the Pelagians and the Socinians are by common agreement excluded from an interest therein); and the latter of them, contrary to the plain confessions of all the reformed churches, with the constant doctrine of this church of England: and therefore we may justly expect that they should be managed with much strength of argument, and evident demonstration. But the unhappiness of it is (I will not say his, but ours), that these are not things which our author as yet has accustomed himself unto; and I cannot but say, that to my knowledge I never read a more weak, loose, and impertinent discourse, upon so weighty subjects, in my whole life before: he must have little to do, who can afford to spend his time in a particular examination of it, unless it be in the exposition of those places which are almost verbatim transcribed out of Schlichtingius. Besides, for the first truth which he opposeth, I have confirmed it in a discourse which I suppose may be made public before this come to view, beyond what I expect any sober reply unto from him. Some texts of Scripture that mention a fullness in Christ he chooseth out, to manifest (to
428
speak a word by the way) that indeed they do not intend any such fullness in Christ himself. And the first is <430116>John 1:16; the exposition whereof which he gives is that of Schlichtingius, who yet extends the import of the words beyond what he will allow. The enforcement which he gives unto his exposition, by comparing the 14th and 17th verses with the 16th, is both weak and contradictory of itself; for the words of the 14th verse are, "The Word was made flesh, and dwelt among us (and we beheld his glory, the glory as of the only begotten of the Father), full of grace and truth." It is evident beyond contradiction, that the expression, "full of grace and truth," is exegetical of his glory as the only begotten of the Father, which was the glory of his person, and not the doctrine of the gospel. And for the opposition that is made between the law given by Moses, and the grace and truth which came by Jesus Christ, I shall yet rather adhere to the sense of the ancient church, and the most eminent doctors of it, which, if he knows not it to be concerning the effectual communication of real, renewing, sanctifying grace by Jesus Christ, there are snow who can inform him; rather than that woeful gloss upon them, -- "His doctrine is called `grace,' because accompanied with such excellent promises; and may well be called `truth,' because so agreeable to the natural notions of good and evil," which is the confession of the Pelagian unbelief: but these things are not my present concernment. For the latter part of his discourse, in his opposition unto the imputation of the righteousness of Christ, as he does not go about once to state or declare the sense wherein it is pleaded for, nor produceth any one of the arguments wherewith it is confirmed, and omitteth the mention of most of the particular testimonies which declare and establish it; so, as unto those few which he takes notice of, he expressly founds his answers unto them on that woeful subterfuge, that if they are capable of another interpretation, or having another sense given unto them, then nothing can be concluded from them to that purpose, -- by which the Socinians seek to shelter themselves from all the testimonies that are given to his Deity and satisfaction. But I have no concernment, as I said, either in his opinions or his way of reasoning; and do know that those who have so, need not desire a better cause nor an easier adversary to deal withal.
In his third section, p. 279, he enters upon his exceptions unto the union of believers unto Jesus Christ, and with great modesty, at the entrance of
429
his discourse, tells us, first, "how these men," with whom he has to do, "have fitted the person of Christ unto all the wants and necessities of the sinner;" which yet, if he denies God himself to have done, he is openly injurious unto his wisdom and grace. The very first promise that was given concerning him was, that he should save sinners from all their wants, evils, and miseries, that might, did, or could befall them by the entrance of sin. But thus it falls out, when men will be talking of what they do not understand. Again, he adds how he has "explained the Scripture metaphors whereby the union between Christ and Christians is represented; but that these men, instead of explaining of those metaphors, turn all religion into an allegory." But what if one should now tell him, that his explanation of these metaphors is the most absurd and irrational, and argues the most fulsome ignorance of the mystery of the gospel, that can be imagined; and that, on the other side, those whom he traduceth do explain them unto the understanding and experience of all that believe, and that in a way suited and directed unto by the Holy Ghost himself, to farther their faith, obedience, and consolation? As far as I perceive, he would be at no small loss how to relieve himself under this censure. The first thing he begins withal, and wherein, in the first place, I fall under his displeasure, is about the conjugal relation between Christ and believers, which he treats of, p. 280. "As for example," saith he, "Christ is called a husband, the church his spouse; and now all the invitations of the gospel are Christ's wooing and making love to his spouse; -- and what other men call believing the gospel of Christ, whereby we devote ourselves to his service, these men call that consent and contract, which make up the marriage betwixt Christ and believers. Christ takes us for his spouse, and we take Christ for our husband, and that with all the solemnities of marriage, except the ring, which is left out as an antichristian ceremony; Christ saying thus, `This is that we will consent unto, that I will be for thee, and thou shalt be for me, and not for another.' Christ gives himself to the soul with all his excellencies, righteousness, preciousness, graces, and eminencies, to be its savior, head, and husband, -- to dwell with it in this holy relation; and the soul likes Christ for his excellencies, graces, suitableness, far above all other beloveds whatsoever, and accepts of Christ by the will for its husband, Lord, and savior. And thus the marriage is completed; and this is the day of Christ's espousals, and of the gladness of his heart. And now follow all mutual conjugal affections; which, on Christ's part, consist in
430
delight, valuation, pity, compassion, bounty; on the saints' part, in delight, valuation, chastity, duty. But I have already corrected this fooling with Scripture metaphors and phrases."
It might, perhaps, not unbecome this author to be a little more sparing of his correction, unless his authority were more than it is, and his skill, also, in the management of it; for at present those whom he attempts upon are altogether insensible of any effects of his severity. But whereas he seems much at a loss how to evidence his own wisdom any other way than by calling them fools with whom he has to do, it is sufficient to plead his excuse. But what is it that he is here so displeased at, as unfit for a man of his wisdom to bear withal, and therefore calls it "fooling?" Is it that there is a conjugal relation between Christ and the church? -- that he is the bridegroom and husband of the church, and that the church is his bride and spouse? -- that he becomes so unto it by a voluntarily, gracious act of his love, and that the church enters into that relation with him by their acceptance of him in that relation, and voluntarily giving up themselves unto him in faith, love, and obedience, suited thereunto? Is it that he loveth his church and cherisheth it as a husband, or that the church gives up itself in chaste and holy obedience unto him as her spouse? or is it my way and manner of expressing these things wherewith he is so provoked? If it be the latter, I desire he would, for his own satisfaction, take notice that I condemn his censures, and appeal to the judgement of those who have more understanding and experience in these things than, for aught I can discern by his writings, he has yet attained unto. If it be the former, they are all of them so proved and confirmed from the Scripture in that very discourse which he excepteth against, as that he is not able to answer or reply one serious word thereunto. Indeed, to deny it, is to renounce the gospel and the catholic faith. It is, therefore, to no purpose for me here to go over again the nature of this relation between Christ and the church, -- wherein really and truly it does consist; what it is the Scripture instructeth us in thereby; what is that love, care, and tenderness of Christ, which it would have us thence to learn; and what is our own duty with respect thereunto, together with the consolation thence arising: the whole of this work is already discharged in that discourse which these impertinent cavils are raised against, and that suitably to the sense of the church in all ages, and of all sound expositors of those very many places of Scripture which I
431
have urged and insisted on to that purpose. Let him, if he please, a little lay aside the severity of his corrections and befouling of men, and answer any material passage in the whole discourse, if he be able; or discover any thing in it not agreeable to the analogy of faith, or the sense of the ancient church, if he can. And though he seem, both here and in some of his ensuing pages, to have a particular contempt of what is cited or improved out of the book of Canticles to this purpose; yet, if he either deny that that whole book does mystically express the conjugal relation that is between Christ and his church, with their mutual affections and delight in each other, or that the places particularly insisted on by me are not duly applied unto their proper intention, I can, at least, confirm them both by the authority of such persons as whose antiquity and learning will exercise the utmost of his confidence in calling them fools for their pains.
From hence for sundry pages he is pleased to give me a little respite, whilst he diverts his severity unto another; unto whose will and choice what to do in it I shall leave his peculiar concern, as knowing full well how easy it is for him to vindicate what he has written on this subject from his impertinent exceptions, if he please. In the meantime, if this author supposeth to add unto the reputation of his ingenuity and modesty by assaulting with a few pitiful cavils a book written with so much learning, judgement, and moderation, as that is which he excepts against, not daring in the meantime to contend with it in any thing of the expository or the argumentative part of it, but only to discover a malevolent desire to obstruct the use which it has been of, and may yet farther be, to the church of God, -- I hope he will not find many rivals in such a design. For my part, I do suppose it more becoming Christian modesty and sobriety, where men have labored according to their ability in the explication of the mysteries of Christian religion, and that with an avowed intention to promote holiness and gospel obedience, to accept of what they have attained, wherein we can come unto a compliance with them; than, passing by whatever we cannot but approve of, or are not able to disprove, to make it our business to cavil at such expressions as either we do not like, or hope to pervert and abuse to their disadvantage.
P. 296, he returns again to my discourse, and fiercely pursues it for sundry leaves, in such a manner as becomes him, and is usual with him. That part of my book which he deals withal, is from p. 176 unto p. 187; and if any
432
person of ingenuity and judgement will be pleased but to peruse it, and to compare it with this man's exceptions, I am secure it will need no farther vindication. But as it is represented in his caviling way, it is impossible for any man either to conceive what is the true design of my discourse, or what the arguments wherewith what I assert is confirmed; which he does most unduly pretend to give an account of: for he so chops, and changes, and alters at his pleasure, going backwards and forwards, and that from one thing to another, without any regard unto a scholastic or ingenuous debate of any thing that might be called a controversy, merely to seek out an appearance of advantage to vent his caviling exceptions, as no judgement can rationally be made of his whole discourse, but only that he had a mind to have cast aspersions on mine, if he had known how. But such stuff as it is, we must now take the measure of it, and consider of what use it may be. And first he quotes those words from my book, "That Christ fulfilled all righteousness as he was mediator; and that whatever he did as mediator, he did it for them whose mediator he was, or in whose stead and for whose good he executed the office of a mediator before God: and hence it is that his complete and perfect obedience to the law is reckoned to us." He adds, "This is well said, if it were as well proved. And because this is a matter of great consequence, I shall first examine those reasons the doctor alleges to prove that Christ fulfilled all righteousness, as he was mediator, in their stead whose mediator he was."
These assertions are gathered up from several places in my discourse, though p. 182 is cited for them all. And if any one find himself concerned in these things, I may demand of him the labor of their perusal in my book itself; and for those who shall refuse a compliance with so reasonable a request, I do not esteem myself obliged to tender them any farther satisfaction. However, I say again, that the Lord Christ fulfilled all righteousness as mediator; and that what he did as mediator, he did it for them whose mediator he was, or in whose stead and for whose good he executed the office of a mediator before God. He says, "It is well said, if it were as well proved." I say, it is all proved in the places where it is asserted, and that with such testimonies and arguments as he dares not touch upon. And although he pretends to examine the reasons that I allege to prove that Christ fulfilled all righteousness, as he was mediator, in their stead whose mediator he was, yet indeed he does not do so. For, first, I
433
say no such thing as he here feigns me to say, -- namely, that "Christ as mediator fulfilled all righteousness in our stead;" but only, that "Christ being the mediator, in our stead fulfilled all righteousness:" which is another thing, though perhaps he understands not the difference. Nor does he so much as take notice of that testimony which is immediately subjoined unto the words he cites in the confirmation of them; but he will disprove this assertion or at least manifest that it cannot be proved. And this he enters upon, p 297,
"As for the first, we have some reason to require good proof of this, since the notion of a mediator includes no such thing. A mediator is one who interposeth between two differing parties, to accommodate the difference; but it was never heard of yet, that it was the office of a mediator to perform the terms and conditions himself. Moses was the mediator of the first covenant, <480319>Galatians 3:19; and his office was to receive the law from God, to deliver it to the people, to command them to observe those rites, and sacrifices, and expiations which God had ordained: but he was not to fulfill the righteousness of the law for the whose congregation. Thus Christ is now the mediator of a better covenant; and his office required that he should preach the gospel, which contains the terms of peace and reconciliation between God and men; and since God would not enter into covenant with sinners without the intervention of a sacrifice, he dies too, as a sacrifice and propitiation for the sins of the world."
I yet suppose that he observed not the inconsistencies of this discourse, and therefore shall a little mind him of them, although I am no way concerned in it or them. For, first, He tells us, that "a mediator is one who interposeth between two differing parties, to accommodate the difference;" and then gives us an instance in Moses, who is called a mediator in receiving the law, but did therein no way interpose himself between differing parties, to reconcile them. Secondly, From the nature of the mediation of Moses, he would describe the nature of the mediation of Christ; which Socinian fiction I could direct him to a sufficient confutation of, but that, thirdly, He rejects it himself in his next words, -- that Christ as a mediator was to die as a sacrifice and propitiation for the sins of the world; which renders his mediation utterly of another kind and nature than
434
that of Moses. The mistake of this discourse is, that he supposeth that men do argue from the general nature of the office of a mediator the work of mediation in this matter; when that which they do intend hence to prove, and what he intends to oppose, is the special nature of the mediatory office and work of Christ; which is peculiar, and has sundry things essentially belonging unto it, that belong not unto any other kind of mediation whatever; whereof himself gives one signal instance.
In his ensuing pages he wonderfully perplexeth himself in gathering up sayings, backward and forward in my discourse, to make some advantage to his purpose, and hopes that he is arrived at no less success than a discovery of I know not what contradictions in what I have asserted. As I said before, so I say again, that I refer the determination and judgement of this whole matter unto any one who will but once read over the discourse excepted against. But for his part, I greatly pity him, as really supposing him at a loss in the sense of what is yet plainly delivered; and I had rather continue to think so, than to be relieved by supposing him guilty of such gross prevarications as he must be if he understands what he treats about. Plainly, I have showed that there was an especial law of mediation, which Christ was subject unto, at the commandment of the Father: that he should be incarnate; that he should be the king, priest, and prophet of his church; that he should bear our iniquities, make his soul an offering for sin, and give his life a ransom for many, were the principal parts of this law. The whole of it I have lately explained, in my exercitations unto the second part of the Exposition of the Epistle to the Hebrews; whereon, if he please, he may exercise and try his skill in a way of opposition. This law our Lord Jesus Christ did not yield obedience to in our stead, as though we had been obliged originally unto the duties of it, which we neither were nor could be; although what he suffered penally in any of them was in our stead; without which consideration he could not have righteously suffered in any kind. And the following trivial exception of this author, about the obligation on us to lay down our lives for the brethren, is meet for him to put in, seeing we are not obliged so to die for any one as Christ died for us. Was Paul crucified for you? But, secondly, Christ our mediator, and as mediator, was obliged unto all that obedience unto the moral, and all other laws of God, that the church was obliged unto; and that which I have asserted hereon is, that the effects of the former obedience of Christ are
435
communicated unto us, but the latter obedience itself is imputed unto us; and [I] have proved it by those arguments which this man does not touch upon. All this is more fully, clearly, and plainly declared in the discourse itself; and I have only represented so much of it here again, that it might be evident unto all how frivolous are his exceptions. It is therefore to no purpose for me to transcribe again the quotations out of my book which he fills up his pages with, seeing it is but little in them which he excepteth against; and whoever pleaseth, may consult them at large in the places from whence they are taken; or, because it is not easy to find them out singly, they are so picked up and down, backwards and forwards, curtailed and added to at pleasure, any one may, in a very little space of time, read over the whole unto his full satisfaction. I shall, therefore, only consider his exceptions, and haste unto an end of this fruitless trouble, wherein I am most unwillingly engaged by this man's unsuspected disingenuity and ignorance.
After the citation of some passages, he adds, p. 301,
"This, methinks, is very strange, that what he did as mediator is not imputed unto us; but what he did, not as our mediator, but as a man subject to the law, that is imputed to us, and reckoned as if we had done it, by reason of his being our mediator. And it is as strange to the full, that Christ should do whatever was required of us by virtue of any law, when he was neither husband, nor wife, nor father, merchant nor tradesman, seaman nor soldier, captain nor lieutenant, much less a temporal prince and monarch. And how he should discharge the duties of these relations for us, which are required of us by certain laws, when he never was in any of these relations, and could not possibly be in all, is an argument which may exercise the subtilty of school men, and to them I leave it."
It were greatly to be desired that he would be a little more heedful, and with attention read the writings of other men, that he might understand them before he comes to make such a bluster in his opposition to them: for I had told him plainly, that though there was a peculiar law of mediation, whose acts and duties we had no obligation unto, yet the Lord Christ, even as mediator, was obliged unto, and did personally perform, all the duties of obedience unto the law of God whereunto we were subject and obliged, p.
436
181,' sec. 14. And it is strange to apprehend how he came to imagine that I said he did it not as our mediator, but as a private man. That which, possibly, might cast his thoughts into this disorder was, that he knew not that Christ was made a private man as mediator; which yet the Scripture is sufficiently express in. [As] for the following objections, that the Lord Christ was neither "husband nor wife, father nor tradesman," etc. (wherein yet possibly he is out in his account), I have frequently smiled at it when I have met with it in the Socinians, who are perking with it at every turn; but here it ought to be admired. But yet, without troubling those bugbears the school men, he may be pleased to take notice, that the grace of duty and obedience in all relations is the same, -- the relations administering only an external occasion unto its peculiar exercise; and what our Lord Jesus Christ did in the fulfilling of all righteousness in the circumstances and relations wherein he stood, may be imputed to us for our righteousness in all our relations, every act of duty and sin in them respecting the same law and principle. And hereon all his following exceptions for sundry pages, wherein he seems much to have pleased himself, do fall to nothing, as being resolved into his own mistakes, if he does not prevaricate against his science and conscience; for the sum of them all he gives us in these words, p. 204,
"That Christ did those things as mediator which did not belong to the laws of his mediation;"
which, in what sense he did so, is fully explained in my discourse. And I am apt to guess, that either he is deceived or does design to deceive, in expressing it by the "laws of his mediation;" which may comprise all the laws which as mediator he was subject unto. And so it is most true, that he did nothing as mediator but what belonged unto the laws of his mediation; but most false, that I have affirmed that he did: for I did distinguish between that peculiar law which required the public acts of his mediation, and those other laws which, as mediator, he was made subject unto. And if he neither does nor will understand these things when he is told them, and they are proved unto him beyond what he can contradict, I know no reason why I should trouble myself with one that contends with his own mormos, though he never so lewdly or loudly call my name upon them. And whereas I know myself sufficiently subject unto mistakes and slips, so when I actually fall into them, as I shall not desire this man's
437
forgiveness, but leave him to exercise the utmost of his severity, so I despise his ridiculous attempts to represent contradictions in my discourse, p 306; all pretenses whereunto are taken from his own ignorance, or feigned in his imagination. Of the like nature are all his ensuing cavils. I desire no more of any reader, but to peruse the places in my discourse which he carps at, and if he be a person of ordinary understanding in these things, I declare that I will stand to his censure and judgement, without giving him the least farther intimation of the sense and intendment of what I have written, or vindication of its truth. Thus, whereas I had plainly declared that the way whereby the Lord Christ, in his own person, became obnoxious and subject unto the law of creation, was by his own voluntary antecedent choice, otherwise than it is with those who are inevitably subject unto it by natural generation under it; as also, that the hypostatical union, in the first instant whereof the human nature was fitted for glory, might have exempted him from the obligation of any outward law whatever, -- whence it appears that his consequential obedience, though necessary to himself, when he had submitted himself unto the law (as, "Lo, I come to do thy will, O God"), was designedly for us; -- he miserably perplexeth himself to abuse his credulous readers with an apprehension that I had talked, like himself, at such a rate of nonsense as any one in his wits must needs despise. The meaning and sum of my discourse he would have to be this, p. 308, "That Christ had not been bound to live like a man, had he not been a man," with I know not what futilous cavils of the like nature; when all that I insisted on was the reason why Christ would be a man, and live like a man; which was, that we might receive the benefit and profit of his obedience, as he was our mediator. So in the close of the same wise harangue, from my saying, "That the Lord Christ, by virtue of the hypostatical union, might be exempted, as it were, and lifted above the law, which yet he willingly submitted unto, and in the same instant wherein he was made of a woman, was made also under the law, whence obedience unto it became necessary unto him," -- the man feigns I know not what contradictions in his fancy, whereof there is not the least appearance in the words unto any one who understands the matter expressed in them. And that the assumption of the human nature into union with the Son of God, with submission unto the law thereon to be performed in that nature, are distinct parts of the humiliation of Christ, I shall prove when more serious occasion is administered unto me.
438
In like manner he proceeds to put in his exceptions unto what I discoursed about the laws that an innocent man is liable unto. For I said, that God never gave any other law to an innocent person, but only the law of his creation, with such symbolical precepts as might be instances of his obedience thereunto. Something he would find fault with, but knows not well what; and therefore turmoils himself to give countenance unto a putid cavil. He tells us, "That it is a great favor that I acknowledge, p. 310, that God might add what symbols he pleased unto the law of creation." But the childishness of these impertinencies is shameful. To whom, I pray, is it a favor, or what does the man intend by such a senseless scoff? Is there any word in my whole discourse intimating that God might not in a state of innocence give what positive laws he pleased unto innocent persons, as means and ways to express that obedience which they owed into the law of creation? The task wherein I am engaged is so fruitless, so barren of any good use, in contending with such impertinent effects of malice and ignorance, that I am weary of every word I am forced to add in the pursuit of it; but he will yet have it, that "an innocent person, such as Christ was absolutely, may be obliged for his own sake to the observation of such laws and institutions as were introduced by the occasion of sin, and respected all of them the personal sins of them that were obliged by them;" which if he can believe, he is at liberty, for me, to persuade as many as he can to be of his mind, whilst I may be left unto my own liberty and choice, yea, to the necessity of my mind, in not believing contradictions. And for what he adds, that I "know those who conceit themselves above all forms of external worship," I must say to him that at present personally I know none that do so, but fear that some such there are; as also others who, despising not only the ways of external worship appointed by God himself, but also the laws of internal faith and grace, do satisfy themselves in a customary observance of forms of worship of their own devising.
In his next attempt he had been singular, and had spoken something which had looked like an answer to an argument, had he well laid the foundation of his procedure: for that position which he designeth the confutation of is thus laid down by him as mine, "There can be no reason assigned of Christ's obedience unto the law, but only this, that he did it in our stead;" whereas my words are, "That the end of the active obedience of Christ cannot be assigned to be that he might be fit for his death and oblation."
439
And hereon what is afterward said against this particular end, he interprets as spoken against all other ends whatever, instancing in such as are every way consistent with the imputation of his obedience unto us; which could not be, had the only end of it been for himself, to fit him for his death and oblation. And this willful mistake is sufficient to give occasion to combat his own imaginations for two or three pages together. P. 314, he pretends unto the recital of an argument of mine for the imputation of the righteousness of Christ, with the like pretense of attempting an answer unto it; but his design is not to manage any controversy with me, or against me, but, as he phraseth it, to expose my mistakes. I cannot, therefore, justly expect from him so much as common honesty will require, in case the real handling of a controversy in religion had been intended. But his way of procedure, so far as I know and understand, may be best suited unto his design. In this place, he does neither fairly nor truly report my words, nor take the least notice of the confirmation of my argument by the removal of objections whereunto it seemed liable, nor of the reasons and testimonies whereby it is farther proved; but, taking out of my discourse what expressions he pleaseth, putting them together with the same rule, he thinks he has sufficiently exposed my mistakes, -- the thing he aimed at. I have no more concernment in this matter but to refer both him and the reader to the places in my discourse reflected on; -- him, truly to report and answer my arguments, if he be able; and the reader, to judge as he pleaseth between us. And I would for this once desire of him, that if he indeed be concerned in these things, he would peruse my discourse here raved at, and determine in his own mind whether I confidently affirm what is in dispute, (that is, what I had then in dispute; for who could divine so long ago what a doughty disputant this author would by this time sprout up into?) and that this goes for an argument, or that he impudently affirms me so to do, contrary unto his science and conscience, if he had not quite "pored out his eyes" before he came to the end of a page or two in my book. And for the state of the question here proposed by him, let none expect that upon so slight an occasion I shall divert unto the discussion of it. When this author, or any of his consorts in design, shall soberly and candidly, without scoffing or railing, in a way of argument or reasoning, becoming divines and men of learning, answer any of those many writings which are extant against that Socinian justification which he here approves and contends for, or those written by the divines of the church of England
440
on the same subject, in the proof of what he denies, and confutation of what he affirms, they may deserve to be taken notice of in the same rank and order with those with whom they associate themselves. And yet I will not say but that these caviling exceptions, giving a sufficient intimation of what some men would be at, if ability and opportunity did occur, may give occasion also unto a renewed vindication of the truths opposed by them, in a way suited unto the use and edification of the church, in due time and season.
From p. 185 of my book he retires, upon his new triumph, unto p. 176, as hoping to hook something from thence that might contribute unto the furtherance of his ingenious design, although my discourse in that place have no concernment in what he treateth about. But let him be heard to what purpose he pleaseth. Thus, therefore, he proceeds, p. 315,
"The doctor makes a great flourish with some Scripture phrases, that there is almost nothing that Christ has done but what we are said to do it with him; we are crucified with him, we are dead with him, buried with him, quickened together with him. In the acting of Christ there is, by virtue of the compact between him, as mediator, and the Father, such an assured foundation laid, that by communication of the fruit of these acting unto those in whose stead he performed them, they are said, in the participation of these fruits, to have done the same things with him. But he is quite out in the reason of these expressions, which is not that we are accounted to do the same things which Christ did, -- for the things here mentioned belong to the peculiar office of his mediation, which he told us before were not reckoned as done by us, -- but because we do some things like them. Our dying to sin is a conformity to the death of Christ; and our walking in newness of life is our conformity to his resurrection: and the consideration of the death and resurrection of Christ is very powerful to engage us to die to sin, and to rise unto a new life. And this is the true reason of these phrases."
Any man may perceive, from what he is pleased here himself to report of my words, that I was not treating about the imputation of the righteousness of Christ, which he is now inveighing against; and it will be
441
much more evident unto every one that shall cast an eye on that discourse. But the design of this confused rambling I have been forced now frequently to give an account of, and shall, if it be possible, trouble the reader with it no more. The present difference between us, which he was ambitious to represent, is only this, that whereas it seems he will allow that those expressions of our being "crucified with Christ, dead with him, buried with him, quickened with him," do intend nothing but only our doing of something like unto that which Christ did; I do add, moreover, that we do those things by the virtue and efficacy of the grace which is communicated unto us from what the Lord Christ so did and acted for us, as the mediator of the new covenant, whereby alone we partake of their power, communicate in their virtue, and are conformed unto him as our head; wherein I know I have, as the testimony of the Scripture, so the judgement of the catholic church of Christ on my side, and am very little concerned in the censure of this person, that I am "quite out in the reason of these expressions."
For what remains of his discourse, so far as I am concerned in it, it is made up of such expositions of some texts of Scripture as issue, for the most part, in a direct contradiction to the text itself, or some express passages of the context. So does that of <480404>Galatians 4:4, 5, which he first undertakes to speak unto, giving us nothing but what was first invented by Crellius, in his book against Grotius, and is almost translated verbatim out of the comment of Schlichtingius upon the place; the remainder of them corruptly Socinianizing against the sense of the church of God. Hereunto are added such pitiful mistakes, with reflections on me for distinguishing between obeying and suffering (which conceit he most profoundly disproves by showing that one may obey in suffering, and that Christ did so, against him who has written more about the obedience of Christ in dying, or laying down his life for us, than he seems to have read on the same subject, as also concerning the ends and uses of his death; which I challenge him and all his companions to answer and disprove, if they can), as I cannot satisfy myself in the farther consideration of; no, not with that speed and haste of writing now used: which nothing could give countenance unto but the meanness of the occasion, and unprofitableness of the argument in hand. Wherefore, this being the manner of the man, I am not able to give an
442
account unto myself or the reader of the misspense of more time in the review of such impertinencies. I shall add a few things, and conclude.
First. I desire to know whether this author will abide by what he asserts, as his own judgement, in opposition unto what he puts in his exception against in my discourse: -- P. 320,
"All the influence which the sacrifice of Christ's death, and the righteousness of his life have, that I can find in the Scripture, is, that to this we owe the covenant of grace;" that is, as he afterward explains himself, "That God would for the sake of Christ enter into a new covenant with mankind, wherein he promiseth pardon of sin and eternal life to them that believe and obey the gospel."
I leave him herein to his second thoughts; for as he has now expressed himself, there is no reconciliation of his assertion to common sense, or the fundamental principles of Christian religion. That God entered into the new covenant originally only for the sake of those things whereby that covenant was ratified and confirmed, and that Christ was so the mediator of the new covenant, that he died not for the redemption of transgressions under the first covenant, whereby the whole consideration of his satisfaction and of redemption, properly so called, is excluded; that there is no consideration to be had of his purchase of the inheritance of grace and glory, with many other things of the same importance; and that the gospel, or the doctrine of the gospel, is the new covenant (which is only a perspicuous declaration of it), are things that may become these new sons of the church of England, which the elder church would not have born withal.
Secondly. The reader may take notice, that in some other discourses of mine now published, which were all of them finished before I had the advantage to peruse the friendly and judicious animadversions of this author, he will find most of the matters which he excepts against both cleared, proved, and vindicated, and that those principles which he directs his opposition against are so established, as that I neither expect nor fear any such assault upon them, from this sort of men, as becometh a serious debate on things of this nature.
443
Thirdly. That I have confined myself, in the consideration of this author's discourse, unto what I was personally concerned in, without looking at or accepting of the advantages which offered themselves of reflecting upon him, either as unto the matter of his discourse, or unto the manner of expressing himself in its delivery. For, besides that I have no mind, and that for many reasons, to enter voluntarily into any contest with this man, the mistakes which he has apparently been led into by ignorance or prejudice, his fulsome errors against the Scripture, the doctrine of the ancient church, and the church of England, are so multiplied and scattered throughout the whole, that a discovery and confutation of them will scarce deserve the expense of time that must be wasted therein, until a more plausible countenance or strenuous defense be given unto them. And as for what he aimeth at, I know well enough where to find the whole of it, handled with more civility and appearance of reason; and therefore, when I am free, or resolved to treat concerning them, I shall do so in the consideration of what is taught by his authors and masters, and not of what he has borrowed from them.
Fourthly. I shall assure the reader, that as a thousand of such trifling cavillers or revilers, as I have had some to deal withal, shall neither discourage nor hinder me in the remaining service which I may have yet to fulfill, in the patience of God, for the church of Christ and truth of the gospel; nor, it may be, occasion me any more to divert in the least unto the consideration of what they whisper or glamour, unless they are able to retake themselves unto a more sober and Christian way of handling things in controversy: so if they will not, or dare not, forego this supposed advantage of reproaching the doctrine of nonconformists (under which pretense they openly, and as yet securely, scorn and deride them, when they are all of them the avowed doctrines of all the reformed churches, and of this of England in particular); and if they think it not meet to oppose themselves and endeavors unto those writings which have been composed and published professedly in the declaration and defense of the truth scoffed at and impugned by them, but choose rather to exercise their skill and anger on passages rent out of practical discourses, accommodated in the manner of their delivery unto the capacity of the community of believers, as it is fit they should be; I do suppose that, at one time or other, from one hand or another, they may meet with some such discourse,
444
concerning justification and the imputation of the righteousness of Christ, as may give them occasion to be quiet, or to exercise the best of their skill and industry in an opposition unto it, -- as many such there are already extant, which they wisely take no notice of, but only rave against occasional passages in discourses of another nature, -- unless they resolve on no occasion to forego the shelter they have been taken themselves unto.
END
445
A BRIEF DECLARATION AND VINDICATION
OF THE
DOCTRINE OF THE TRINITY
AND ALSO OF
THE PERSON AND SATISFACTION OF CHRIST
ACCOMODATED TO THE CAPACITY AND USE OF SUCH AS MAY BE IN DANGER TO BE SEDUCED AND THE ESTABLISHMENT OF THE TRUTH
446
PREFATORY NOTE
Few of Owen's treatises have been more extensively circulated and generally useful than his "Brief Declaration and Vindication of the Doctrine of the Trinity," etc. It was published in 1669; and the author of the anonymous memoir of Owen, prefixed to an edition of his Sermons in 1720, informs us "This small piece has met with such an universal acceptance by true Christians of all denominations, that the seventh edition of it was lately published." An edition printed in Glasgow was published in 1798, and professes to be the eighth. A translation of the work appeared in the Dutch language (Vitringa, Doct. Christ., pars. 6:p. 6, edit. 1776).
At the time when the treatise was published, the momentous doctrines of the Trinity and the Atonement were violently assailed; but it was not so much for the refutation of opponents as for "the edification and establishment of the plain Christian," that our author composed the following little work. The reader will find in it traces of that deep and familiar acquaintance with opposing views, and with the highest theology involved in the questions which might be expected from Dr. Owen on a subject which he seems to have studied with peculiar industry and research. Reference may be made to his "Vindiciae Evangelical," and his "Exposition of the Epistle to the Hebrews", in proof how thoroughly he had mastered the whole controversy in regard to the divinity and satisfaction of Christ, so far as the discussion had extended in his day. His controversy with Biddle, in which he wrote his "Vindiciae Evangelical," took place in 1655; and the first volume of the "Exposition" was published only the year before the "Brief Declaration," etc., appeared. The latter may be regarded, accordingly, as the substance of these important works, condensed and adapted to popular use and comprehension, in all that relates to the proper Godhead of the Son, and the nature of the work which he accomplished in the redemption of his people.
For the special object which he had in view, he adopts the course which has since been generally approved of and pursued, as obviously the wisest and safest in defending and expounding the doctrine of the Trinity. He
447
appeals to the broad mass of Scripture evidence in favor of the doctrine, and after proving the divine unity, together with the divinity of Father, Son, and Holy Ghost respectively, is careful not to enter on any discussion in regard to the unrevealed mysteries involved in the relations of the Trinity, beyond what was necessary for the refutation of those who argue, that whatever in this high doctrine is incomprehensible by reason, must be incompatible with revelation. This little work is farther remarkable for the almost total absence of the tedious digressions, which abound in the other works of Owen. Such logical unity and concentration of thought is the more remarkable, when we find that the treatise was written, as he tells us, "in a few hours." But it was a subject on which his mind was fully stored, and his whole heart was interested. The treatise which follows, therefore, was not the spark struck in some moment of collision, and serving only a temporary purpose, but a steady flame nourished from the beaten oil of the sanctuary.
EDITOR
448
TO THE READER
Reader,
This small treatise has no other design but thy good, and establishment in the truth. And therefore, as laying aside that consideration alone, I could desirously have been excused from the labor of those hours which were spent in its composure; so in the work itself I admitted no one thought, but how the things treated of in it might and ought to be managed unto thy spiritual benefit and advantage. Other designs most men have in writing what is to be exposed to public view, and lawfully may have so; in this I have nothing but merely thy good. I have neither been particularly provoked nor opposed by the adversaries of the truth here pleaded for, nor have any need, from any self-respect, to publish such a small, plain discourse as this. Love alone to the truth, and the welfare of thy soul, has given efficacy to their importunity who pressed me to this small service.
The matters here treated of are on all hands confessed to be of the greatest moment, such as the eternal welfare of the souls of men is immediately and directly concerned in. This all those who believe the sacred truths here proposed and explained do unanimously profess and contend for, nor is it denied by those by whom they are opposed. There is no need, therefore, to give thee any especial reasons to evince thy concernment in these things, nor the greatness of that concernment, thereby to induce thee unto their serious consideration. It were well, indeed, that these great, sacred, and mysterious truths might, without contention or controversies about them, be left unto the faith of believers, as proposed in the Scripture, with that explanation of them which, in the ordinary ministry and dispensation of the gospel, is necessary and required.
Certainly, these tremendous mysteries are not by us willingly to be exposed, or prostituted to the cavils of every perverse querist and disputer; -- those suzhthtai< tou~ aiwj n~ ov tout> ou, learned researchers of this century, whose pretended wisdom (indeed ignorance, darkness, and folly) God has designed to confound and destroy in them and by them. For my part, I can assure thee, reader, I have no mind to contend and dispute about these things, which I humbly adore and believe as they are revealed.
449
It is the importunity of adversaries, in their attempts to draw and seduce the souls of men from the truth and simplicity of the gospel in these great fundamentals of it, that alone can justify any to debate upon, or eristically [in the form of controversy] to handle these awful mysteries. This renders it our duty, and that indispensably, inasmuch as we are required to "contend earnestly for the faith once delivered unto the saints." But yet, also, when this necessity is imposed on us, we are by no means discharged from that humble reverence of mind wherewith we ought always to be conversant about them; nor from that regard unto the way and manner of their revelation in the Scripture which may preserve us from all unnecessary intermixture of litigious or exotic phrases and expressions in their assertion and declaration. I know our adversaries could, upon the matter, decry any thing peculiarly mysterious in these things, although they are frequently and emphatically in the Scriptures affirmed so to be. But, whilst they deny the mysteries of the things themselves -- which are such as every way become the glorious being and wisdom of God, -- they are forced to assign such an enigmatical sense unto the words, expressions, and propositions wherein they are revealed and declared in the Scripture, as to turn almost the whole gospel into an allegory, wherein nothing is properly expressed but in some kind of allusion unto what is so elsewhere: which irrational way of proceeding, leaving nothing certain in what is or may be expressed by word or writing, is covered over with a pretense of right reason; which utterly refuses to be so employed. These things the reader will find afterward made manifest, so far as the nature of this brief discourse will bear. And I shall only desire these few things of him that intends its perusal: -- First, That he would not look on the subject here treated of as the matter of an ordinary controversy in religion, --
-- "Neque denim hic levia aut ludicra petuntur Praemia; lectoris de vita animaeque salute Certatur."
They are things which immediately and directly in themselves concern the eternal salvation of the souls of men, and their consideration ought always to be attended with a due sense of their weight and importance. Secondly, Let him bring with him a due reverence of the majesty, and infinite, incomprehensible nature of God, as that which is not to be prostituted to the captious and sophistical scanning of men of corrupt minds, but to be humbly adored, according to the revelation that he has made of himself.
450
Thirdly, That he be willing to submit his soul and conscience to the plain and obvious sense of Scripture propositions and testimonies, without seeking out evasions and pretenses for unbelief. These requests I cannot but judge equal, and fear not the success where they are sincerely complied withal.
I have only to add, that in handling the doctrine of the satisfaction of Christ, I have proceeded on that principle which, as it is fully confirmed in the Scripture, so it has been constantly maintained and adhered unto by the most of those who with judgment and success have managed these controversies against the Socinians: and this is, that the essential holiness of God with his justice or righteousness, as the supreme governor of all, did indispensably require that sin should not also lately go unpunished; and that it should do so, stands in a repugnancy to those holy properties of his nature. This, I say, has been always constantly maintained by far the greatest number of them who have thoroughly understood the controversy in this matter, and have successfully engaged in it. And as their arguments for their assertion are plainly unanswerable, so the neglect of abiding by it is causelessly to forego one of the most fundamental and invincible principles in our cause. He who first labored in the defense of the doctrine of the satisfaction of Christ, after Socinus had formed his imaginations about the salvation that he wrought, and began to dispute about it, was Covetus, a learned man, who laid the foundation of his whole disputation in the justice of God, necessarily requiring, and indispensably, the punishment of sin. And, indeed, the state of the controversy as it is laid down by Socinus, in his book "De Jesu Christy Servatore," which is an answer to this Covetus, is genuine, and that which ought not to be receded from, as having been the direct ground of all the controversial writings on that subject which have since been published in Europe. And it is in these words laid down by Socinus himself: "Communes et orthodoxy (ut asseris) sentential est, Jesum Christum ideo servatorem nostrum esse, quia divinae justitiae per quam peccatores damnari merebamur, pro peccatis nostris plane satisfecerit; quae satisfactio, per Fidem, imputatur nobis ex dono Dei credentibus." This he ascribes to Covetus: "The common and orthodox judgment is, that Jesus Christ is therefore our Savior, because he has satisfied the justice of God, by which we, being sinners, deserved to be condemned for all our sins" [which satisfaction,
451
through faith, is imputed to us who through the grace of God believe.] In opposition whereunto he thus expresses his own opinion: "Ego vero censeo, et orthodoxam sententiam esse arbitror, Jesum Christuam ideo servatorem nostrum esse, quia salutes eternae viam nobis annuntiaverit, confirmaverit, et in sua ipsius persona, cum vitae examplo, tum ex mortuis resurgendo, manifeste ostenderit; vitamque aeternam nobis ei fidem habentibus ipse daturus sit. Divinae autem justitiae, per quam peccatores damnari meremur, pro peccatis nostril neque illum satisfecisse, neque et satisfaceret, opus fuisse arbitror;" -- "I judge and suppose it to be the orthodox opinion, that Jesus Christ is therefore our Savior, because he has declared unto us the way of eternal salvation, and confirmed it in his own person; manifestly showing it, both by the example of his life and by rising from the dead; and in that he will give eternal life unto us, believing in him. And I affirm, that he neither made satisfaction to the justice of God, whereby we deserved to be damned for our sins, nor was there any need that he should so do." This is the true state of the question; and the principal subtlety of Crellius, the great defender of this part of the doctrine of Socinus, in his book of the "Causes of the Death of Christ," and the defense of this book, "De Jesu Christu Servatore," consists in speaking almost the same words with those whom he does oppose, but still intending the same things with Socinus himself. This opinion, as was said of Socinus, Covetus opposed and everted on the principle before mentioned.
The same truth was confirmed also by Zarnovitius, who first wrote against Socinus' book; as also by Otto Casmannus, who engaged in the same work; and by Abraham Salinarius. Upon the same foundation do proceed Paraeus, Piscator, Lubbertus, Lucius, Camero, Voetius, Amyraldus, Placaeus, Rivetus, Walaeus, Thysius, Althingius, Maresius, Essenius, Arnoldus, Turretinus, Baxter, with many others. The Lutherans who have managed these controversies, as Tarnovius, Meisnerus, Calovius, Stegmannus, Martinius, Franzius, with all others of their way, have constantly maintained the same great fundamental principle of this doctrine of the satisfaction of Christ; and it has well and solidly been of late asserted among ourselves on the same foundation. And as many of these authors do expressly blame some of the school men, as Aquinas, Durandus, Biel, Tataretus, for granting a possibility of pardon without
452
satisfaction, as opening a way to the Socinian error in this matter; so also they fear not to affirm, that the foregoing of this principle of God's vindictive justice indispensably requiring the punishment of sin, does not only weaken the cause of the truth, but indeed leave it indefensible. However, I suppose men ought to be wary how they censure the authors mentioned, as such who expose the cause they undertook to defend unto contempt; for greater, more able, and learned defenders, this truth has not as yet found, nor does stand in need of. = John Owen
453
THE PREFACE
The disciples of our Lord Jesus Christ having made that great confession of him, in distinction and opposition unto them, who accounted him only as a prophet, "Thou art the Christ, the Son of the living God," <401614>Matthew 16:14, 16, he does, on the occasion thereof, give out unto them that great charter of the church's stability and continuance, "Upon this rock I will build my church; and the gates of hell shall not prevail against it," verse 18. He is himself the rock upon which his church is built, -- as God is called the rock of his people, on the account of his eternal power and immutability, <053204>Deuteronomy 32:4,18,31, <232604>Isaiah 26:4; and himself the spiritual rock which gave out supplies of mercy and assistance to the people in the wilderness, 1<461004> Corinthians 10:4.
The relation of the professing church unto this rock consists in the faith of this confession, that he is "the Christ, the Son of the living God." This our Lord Jesus Christ has promised to secure against all attempts; yet so as plainly to declare, that there should be great and severe opposition made thereunto For whereas the prevalence of the gates of hell in an enmity unto this confession is denied, a great and vigorous attempt to prevail therein is no less certainly foretold. Neither has it otherwise fallen out. In all ages, from the first solemn foundation of the church of the New Testament, it has, one way or other, been fiercely attempted by the "gates of hell." For some time after the resurrection of Christ from the dead, the principal endeavors of Satan, and men acting under him, or acted by him, were pointed against the very foundation of the church, as laid in the expression before mentioned. Almost all the errors and heresies wherewith for three or four centuries of years it was perplexed, were principally against the person of Christ himself; and, consequently, the nature and being of the holy and blessed Trinity. But being disappointed in his design herein, through the watchful care of the Lord Christ over his promise, in the following ages Satan turned his craft and violence against sundry parts of the superstructure, and, by the assistance of the Papacy, cast them into confusion, -- nothing, as it were, remaining firm, stable, and in order, but only this one confession, which in a particular manner the Lord Christ has taken upon himself to secure.
454
In these latter ages of the world, the power and care of Jesus Christ reviving towards his church, in the reformation of it, even the ruined heaps of its building have been again reduced into some tolerable order and beauty. The old enemies of its peace and welfare falling hereby under a disappointment, and finding his travail and labor for many generations in a great part frustrate, he is returned again to his old work of attacking the foundation itself; as he is unweary and restless, and can be quiet neither conqueror nor conquered, -- nor will be so, until he is bound and cast into the lake that burns with fire. For no sooner had the reformation of religion firmed itself in some of the European provinces, but immediately, in a proportion of distance not unanswerable unto what fell out from the first foundation of the church, sundry persons, by the instigation of Satan, attempted the disturbance and ruin of it, by the very same errors and heresies about the Trinity, the person of Christ and his offices, the person of the Holy Ghost and his grace, wherewith its first trouble and ruin was endeavored. And hereof we have of late an instance given among ourselves, and that so notoriously known, through a mixture of imprudence and impudence in the managers of it, that a very brief reflection upon it will suffice unto our present design.
It was always supposed, and known to some, that there are sundry persons in this nation, who, having been themselves seduced into Socinianism, did make it their business, under various pretenses, to draw others into a compliance with them in the same way and persuasion. Neither has this, for sundry years, been so secretly carried, but that the design of it has variously discovered itself by overt acts of conferences, disputations, and publishing of books; which last way of late has been sedulously pursued. Unto these three is now a visible accession made, by that sort of people whom men will call Quakers, from their deportment at the first erection of their way (long since deserted by them), until, by some new revolutions of opinions, they cast themselves under a more proper denomination. That there is a conjunction issued between both these sorts of men, in an opposition to the holy Trinity, with the person and grace of Christ, the pamphlets of late published by the one and the other do sufficiently evince. For however they may seem in sundry things as yet to look diverse ways, yet, like Samson's foxes, they are knit together by the tail of consent in these firebrand opinions, and jointly endeavor to
455
consume the standing corn of the church of God. And their joint management of their business of late has been as though it were their design to give as great a vogue and report to their opinions as by any ways they are able. Hence, besides their attempts to be proclaiming their opinions, under various pretenses, in all assemblies where into they may intrude themselves (as they know) without trouble, they are exceeding sedulous in scattering and giving away, yea, imposing gratis (and, as to some, ingratiis), their small books which they publish, upon all sorts of persons promiscuously, as they have advantage so to do. By this means their opinions being of late become the talk and discourse of the common sort of Christians, and the exercise of many, -- amongst whom are not a few that, on sundry accounts, which I shall not mention, may possibly be exposed unto disadvantage and prejudice thereby, -- it has been thought meet by some that the sacred truths which these men oppose should be plainly and briefly asserted and confirmed from the scripture; that those of the meanest sort of professors, who are sincere and upright, exercising themselves to keep a good conscience in matters of faith and obedience to God, may have somewhat in a readiness, both to guide them in their farther inquiry into the truth, as also to confirm their faith in what they have already received, when at any time it is shaken or opposed by the "cunning sleight of men that lie in wait to deceive."
And this comprises the design of the ensuing discourse. It may possibly be judged needless by some, as it was in its first proposal by him by whom it is written; and that because this matter at present is, by an especial providence, cast on other hands, who both have, and doubtless, as occasion shall require, will well acquit themselves in the defense of the truths opposed. Not to give any other account of the reasons of this small undertaking it may suffice, that "in publico discrimine omnis homo miles est," -- "every man's concernment lying in a common danger," -- it is free for every one to manage it as he thinks bests, and is able, so it be without prejudice to the whole or the particular concerns of others. If a city be on fire, whose bucket that brings water to quench it ought to be refused? The attempt to cast fire into the city of God by the opinions mentioned, is open and plain; and a timely stop being to be put unto it, the more hands that are orderly employed in its quenching, the more speedy and secure is the effect like to be.
456
Now, because the assertors of the opinions mentioned do seem to set out themselves to be some great ones, above the ordinary rate of men, as having found out, and being able publicly to maintain, such things as never would have entered into the minds of others to have thought on or conceived; and also that they seem with many to be thought worthy of their consideration because they now are new, and such as they have not been acquainted withal; I shall, in this prefatory entrance, briefly manifest that those who have amongst us undertaken the management of these opinions have brought nothing new unto them, but either a little contemptible sophistry and caption of words, on the one hand, or futilous, affected, unintelligible expressions, on the other, -- the opinions themselves being no other but such as the church of God, having been opposed by and troubled with from the beginning, has prevailed against and triumphed over in all generations. And were it not that confidence is the only relief which enraged impotency adheres unto and expects supplies from, I should greatly admire that those amongst us who have undertaken an enforcement of these old exploded errors, whose weakness does so openly discover and proclaim itself in all their endeavors, should judge themselves competent to give a new spirit of life to the dead carcass of these rotten heresies, which the faith of the saints in all ages has triumphed over, and which truth and learning have, under the care and watchfulness of Christ, so often baffled out of the world.
The Jews, in the time of our Savior's converse on the earth, being fallen greatly from the faith and worship of their forefathers, and ready to sink into their last and utmost apostasy from God, seem, amongst many other truths, to have much lost that of the doctrine of the holy Trinity, and of the person of the Messiah. It was, indeed, suited, in the dispensation of God, unto the work that the Lord Jesus had to fulfill in the world, that, before his passion and resurrection, the knowledge of his divine nature, as unto his individual person, should be concealed from the most of men. For this cause, although he was
"in the form of Good, and thought it not robbery to be equal with God, yet he made himself of no reputation, by inking on him the form of a servant, and being made in the likeness of men, that being found in the fashion of a man, he might be obedient unto death," <501706>Philippians 2:6-8;
457
whereby his divine glory was veiled for a season, until he was
"declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead," <450104>Romans 1:4;
and then "was glorified with that glory which he had with the Father before the world was," <431706>John 17:6. And as this dispensation was needful unto the accomplishment of the whole work which, as our mediator, he had undertaken, so, in particular, he who was in himself the Lord of hosts, a sanctuary to them that feared him, became hereby "a stone of stumbling and a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem," <230813>Isaiah 8:13,14. See <420234>Luke 2:34; <450933>Romans 9:33; 1<600208> Peter 2:8; <232816>Isaiah 28:16. But yet, notwithstanding, as occasions required, suitably unto his own holy ends and designs, he forbade not to give plain and open testimony to his own divine nature and eternal pre-existence unto his incarnation. And this was it which, of all other things, most provoked the carnal Jews with whom he had to do; for having, as was said, lost the doctrine of the Trinity and person of the Messiah, in a great measure, whenever he asserted his Deity, they were immediately enraged, and endeavored to destroy him. So was it, plainly, <430806>John 8:66-69. Says he,
"Your father Abraham rejoiced to see my day: and he saw it, and was glad. Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham? Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am. Then took they up stones to cast at him."
So, also, <431030>John 10:30-33,
"I and my Father are one. Then the Jews took up stones again to stone him. Jesus answered them, Many good works hare I showed you from my Father; for which of those works do ye stone me? The Jews answered him, saying, For a good work we stone thee not; but for blasphemy; and because that thou, being a man, makes thyself God."
They understood well enough the meaning of those words, "I and my Father are one," namely, that they were a plain assertion of his being God.
458
This caused their rage. And this the Jews all abide by to this day, -- namely, that he declared himself to be God, and therefore they slew him. Whereas, therefore, the first discovery of a plurality of persons in the divine essence consists in the revelation of the divine nature and personality of the Son, this being opposed, persecuted, and blasphemed by these Jews, they may be justly looked upon and esteemed as the first assertors of that disbelief which now some seek again so earnestly to promote. The Jews persecuted the Lord Christ, because he, being a man, declared himself also to be God; and others are ready to revile and reproach them who believe and teach what he declared.
After the resurrection and ascension of the Lord Jesus, all things being filled with tokens, evidences, and effects of his divine nature and power (<450104>Romans 1:4), the church that began to be gathered in his name, and according to his doctrine, being, by his especial institution, to be initiated into the express profession of the doctrine of the holy Trinity, as being to be baptized in the name of the Father, and, the Son, and the holy Ghost, -- which confession comprises the whole of the truth contended for, and by the indispensable placing of it at the first entrance into all obedience unto him, is made the doctrinal foundation of the church, -- it continued for a season in the quiet and undisturbed possession of this sacred treasure.
The first who gave disquietment unto the disciples of Christ, by perverting the doctrine of the Trinity, was Simon Magus, with his followers; -- an account of whose monstrous figments and unintelligible imaginations, with their coincidence with what some men dream in these latter days, shall elsewhere be given. Nor shall I need here to mention the colluvies of Gnostics, Valentians, Marcionites, and Manichees; the foundation of all whose abominations lay in their misapprehensions of the being of God, their unbelief of the Trinity and person of Christ, as do those of some others also.
In especial, there was one Cerinthus, who was more active than others in his opposition to the doctrine of the person of Christ, and therein of the holy Trinity. To put a stop unto his abominations, all authors agree that John, writing his Gospel, prefixed unto it that plain declaration of the eternal Deity of Christ which it is prefaced withal. And the story is well
459
attested by Irenaeus, Eusebius, and others, from Polycarpus, who was his disciple, that this Cerinthus coming into the place where the apostle was, he left it, adding, as a reason of his departure, lest the building, through the just judgment of God, should fall upon them. And it was of the holy, wise providence of God to suffer some impious persons to oppose this doctrine before the death of that apostle, that he might, by infallible inspiration, farther reveal, manifest, and declare it, to the establishment of the church in future ages. For what can farther be desired to satisfy the minds of men who in any sense own the Lord Jesus Christ and the Scriptures, than that this controversy about the Trinity and person of Christ (for they stand and fall together) should be so eminently and expressly determined, as it were, immediately from heaven?
But he with whom we have to deal in this matter neither ever did, nor ever will, nor can, acquiesce or rest in the divine determination of any thing which he has stirred up strife and controversy about: for as Cerinthus and the Ebionites persisted in the heresy of the Jews, who would have slain our Savior for bearing witness to his own Deity, notwithstanding the evidence of that testimony, and the right apprehension which the Jews had of his mind therein; so he excited other to engage and persist in their opposition to the truth, notwithstanding this second particular determination of it from beaten, for their confutation or confusion. For after the more weak and confused oppositions made unto it by Theodotus Coriarius [i.e., the tanner], Artemon, and some others, at length a stout champion appears visibly and expressly engaged against these fundamentals of our faith. This was Paulus Samosatenus, bishop of the church of Antioch, about the year 272; -- a man of most intolerable pride, passion, and folly, -- the greatest that has left a name upon ecclesiastical records. This man openly and avowedly denied the doctrine of the Trinity, and the Deity of Christ in an especial manner. For although he endeavored for a while to cloud his impious sentiments in ambiguous expressions, as others also have done (Euseb., lib. vii. cap. 27), yet being pressed by the professors of the truth, and supposing his party was somewhat confirmed, he plainly defended his heresy, and was cast out of the church wherein he presided. Some sixty years after, Photinus, bishop of Sirmium, with a pretense of more sobriety in life and conversation, undertook the management of the same design, with the same success.
460
What ensued afterward among the churches of God in this matter is of too large and diffused a nature to be here reported. These instances I have fixed on only to intimate, unto persons whose condition or occasions afford them not ability or leisure of themselves to inquire into the memorials of times past amongst the professors of the gospel of Christ, that these oppositions which are made at present amongst us unto these fundamental truths, and derived immediately from the late renewed enforcement of them made by Faustus Socinus and his followers, are nothing but old banded, attempts of Satan against the rock of the church and the building thereon, in the confession of the Son of the living God.
Now, as all men who have aught of a due reverence of God or his truth remaining with them, cannot but be wary how they give the least admittance to such opinions as have from the beginning been witnessed against and condemned by Christ himself, his apostles and all that followed them in their faith and ways in all generations; so others whose hearts tremble for the danger they apprehend which these sacred truths may be in of being corrupted or defamed by the present opposition against them, may know that it is no other but what the church and faith of professors has already been exercised with, and, through the power of Him that enables them, have constantly triumphed over. And, for any part, I look upon it as a blessed effect of the holy, wise providence of God, that those who have long harbored these abominations of denying the holy Trinity, and the person and satisfaction of Christ, in their minds, but yet have sheltered themselves from common observation under the shades of dark, obscure, and uncouth expressions, with many other specious pretenses, should be given up to join themselves with such persons (and to profess a community of persuasion with them in those opinions, as have rendered themselves infamous from the first foundation of Christianity), and wherein they will assuredly meet with the same success as those have done who have gone before them.
For the other head of opposition, made by these persons unto the truth in reference unto the satisfaction of Christ, and the imputation of his righteousness thereon unto our justification, I have not much to say as to the time past. In general, the doctrine wherein they boast, being first brought forth in a rude misshapen manner by the Pelagian heretics, was afterward improved by one Abelardus, a sophistical scholar in France; but
461
owes its principal form and poison unto the endeavors of Faustus Socinus, and those who have followed him in his subtle attempt to corrupt the whole doctrine of the gospel. Of these men are those amongst us who at this day so busily dispute and write about the Trinity, the Deity of Christ, and his satisfaction. -- the followers and disciples. And it is much more from their masters, who were some of them men learned, diligent, and subtle, than from themselves, that they are judged to be of any great consideration. For I can truly say, that, upon the sedate examination of all that I could ever yet hear or get a sight of, either spoken or written by them, -- that is, any amongst us, -- I never yet observed an undertaking of so great importance managed with a greater evidence of incompetency and inability, to give any tolerable countenance unto it. If any of them shall for the future attempt to give any new countenance or props to their tottering errors, it will doubtless be attended unto by some of those many who cannot but know that it is incumbent on them "to contend earnestly for the faith once delivered unto the saints." This present brief endeavor is only to assist and direct those who are less exercised in the ways of managing controversies in religion, that they may have a brief comprehension of the truths opposed, with the firm foundations whereon they are built, and be in a readiness to shield their faith both against the fiery darts of Satan, and secure their minds against the "cunning sleight of men, who lie in wait to deceive." And wherein this discourse seems in any thing to be too brief or concise, the author is not to be blamed who was confined unto these strait bounds by those whose requests enjoined him this service.
462
THE DOCTRINE OF THE HOLY TRINITY EXPLAINED AND VINDICATED
The doctrine of the blessed Trinity may be considered two ways: First, In respect unto the revelation and proposal of it in the Scripture, to direct us unto the author, object, and end of our faith, in our worship and obedience. Secondly, As it is farther declared and explained, in terms, expressions, and propositions, reduced from the original revelation of it, suited whereunto, and meet to direct and keep the mind from undue apprehensions of the things it believes, and to declare them, unto farther edification.
In the first way, it consists merely in the propositions wherein the revelation of God is expressed in the Scripture; and in this regard two things are required of us. First, To understand the terms of the propositions, as they are enunciations of truth; and, Secondly, To believe the things taught, revealed, and declared in them.
In the first instance, no more, I say, is required of us, but that we assent unto the assertions and testimonies of God concerning himself, according to their natural and genuine sense, as he will be known, believed in, feared, and worshipped by us, as he is our Creator, Lord, and Rewarder; and that because he himself has, by his revelation, not only warranted us so to do, but also made it our duty, necessary and indispensable. Now, the sum of this revelation in this matter is, that God is one; -- that this one God is Father, Son, and Holy Ghost; -- that the Father is the Father of the Son; and the Son, the Son of the Father; and the Holy Ghost, the Spirit of the Father and the Son; and that, in respect of this their mutual relation, they are distinct from each other.
This is the substance of the doctrine of the Trinity, as to the first direct concernment of faith therein. The first intention of the Scripture, in the revelation of God towards us, is, as was said, that we might fear him, believe, worship, obey him, and live unto him, as God. That we may do this in a due manner, and worship the only true God, and not adore the false imaginations of our own minds it declares, as was said, that this God is one, the Father, Son, and Holy Ghost; -- that the Father is this one God; and therefore is to be believed in, worshipped, obeyed, lived unto,
463
and in all things considered by us as the first cause, sovereign Lord, and last end of all; -- that the Son is the one true God; and therefore is to be believed in, worshipped, obeyed, lived unto, and in all things considered by us as the first cause, sovereign Lord, and last end of all; -- and so, also, of the Holy Ghost. This is the whole of faith's concernment in this matter, as it respects the direct revelation of God made by himself in the Scripture, and the first proper general end thereof. Let this be clearly confirmed by direct and positive divine testimonies, containing the declaration and revelation of God concerning himself, and faith is secured as to all it concerns; for it has both its proper formal object, and is sufficiently enabled to be directive of divine worship and obedience.
The explication of this doctrine unto edification, suitable unto the revelation mentioned, is of another consideration; and two things are incumbent on us to take care of therein: -- First, That what is affirmed and taught do directly tend unto the ends of the revelation itself, by informing and enlightening of the mind in the knowledge of the mystery of it, so far as in this life we are, by divine assistance, capable to comprehend it; that is, that faith may be increased, strengthened, and confirmed against temptations and oppositions of Satan, and men of corrupt minds; and that we may be distinctly directed unto, and encouraged in, the obedience unto, and worship of God, that are required of us. Secondly, That nothing be affirmed or taught herein that may beget or occasion any undue apprehensions concerning God, or our obedience unto him, with respect unto the best, highest, securest revelations that we have of him and our duty. These things being done and secured, the end of the declaration of this doctrine concerning God is attained. In the declaration, then, of this doctrine unto the edification of the church, there is contained a farther explanation of the things before asserted, as proposed directly and in themselves as the object of our faith, -- namely, how God is one, in respect of his nature, substance, essence, Godhead, or divine being; how, being Father, Son, and Holy Ghost, he subsists in these three distinct persons or hypostases; and what are their mutual respects to each other, by which, as their peculiar properties, giving them the manner of their subsistence, they are distinguished one from another; with sundry other things of the like necessary consequence unto the revelation mentioned. And herein, as in the application of all other divine truths and mysteries
464
whatever, yea, of all moral commanded duties, use is to be made of such words and expressions as, it may be, are not literally and formally contained in the Scripture; but only are, unto our conceptions and apprehensions, expository of what is so contained. And to deny the liberty, yea, the necessity hereof, is to deny all interpretation of the Scripture, -- all endeavors to express the sense of the words of it unto the understandings of one another; which is, in a word, to render the Scripture itself altogether useless. For if it be unlawful for me to speak or write what I conceive to be the sense of the words of the Scripture, and the nature of the thing signified and expressed by them, it is unlawful for me, also, to think or conceive in my mind what is the sense of the words or nature of the things; which to say, is to make brutes of ourselves, and to frustrate the whole design of God in giving unto us the great privilege of his word.
Wherefore, in the declaration of the doctrine of the Trinity, we may lawfully, nay, we must necessarily, make use of other words, phrases, and expressions, than what are literally and syllabically contained in the Scripture, but teach no other things.
Moreover, whatever is so revealed in the Scripture is no less true and divine as to whatever necessarily follows thereon, than it is as unto that which is principally revealed and directly expressed. For how far soever the lines be drawn and extended, from truth nothing can follow and ensue but what is true also; and that in the same kind of truth with that which it is derived and deduced from. For if the principal assertion be a truth of divine revelation, so is also whatever is included therein, and which may be rightly from thence collected. Hence it follows, that when the Scripture reveals the Father, Son, and Holy Ghost to be one God, seeing it necessarily and unavoidably follows thereon that they are one in essence (wherein alone it is possible they can be one), and three in their distinct subsistences (wherein alone it is possible they can be three), -- this is no less of divine revelation than the first principle from whence these things follow.
These being the respects which the doctrine of the Trinity falls under, the necessary method of faith and reason, in the believing and declaring of it, is plain and evident: --
465
First. The revelation of it is to be asserted and vindicated, as it is proposed to be believed, for the ends mentioned. Now, this is, as was declared, that there is one God; that this God is Father, Son, and Holy Ghost; and so, that the Father is God, so is the Son, so is the Holy Ghost.
This being received and admitted by faith, the explication of it is, --
Secondly, To be insisted on, and not taken into consideration until the others be admitted. And herein lies the preposterous course of those who fallaciously and captiously go about to oppose this sacred truth: -- they will always begin their opposition, not unto the revelation of it, but unto the explanation of it; which is used only for farther edification. Their disputes and cavils shall be against the Trinity, essence, substance, persons, personality, respects, properties of the divine persons, with the modes of expressing these things; whilst the plain scriptural revelation of the things themselves from whence they are but explanatory deductions, is not spoken to, nor admitted into confirmation. By this means have they entangled many weak, unstable souls, who, when they have met with things too high, hard, and difficult for them (which in divine mysteries they may quickly do), in the explication of this doctrine, have suffered themselves to be taken off from a due consideration of the full and plain revelation of the thing itself in Scripture; until, their temptations being made strong, and their darkness increased, it was too late for them to return unto it; as bringing along with them the cavils wherewith they were prepossessed, rather than that faith and obedience which is required. But yet all this while these explanations, so excepted against, are indeed not of any original consideration in this matter. Let the direct, express revelations of the doctrine be confirmed, they will follow of themselves, nor will be excepted against by those who believe and receive it. Let that be rejected, and they will fall of themselves, and never be contended for by those who did make use of them. But of these things we shall treat again afterward.
This, therefore, is the way, the only way that we rationally can, and that which in duty we ought to proceed in and by, for the asserting and confirming of the doctrine of the holy Trinity under consideration, -- namely, that we produce divine revelations or testimonies, wherein faith may safely rest and acquiesce, that God is one; that this one God is Father, Son, and Holy Ghost; so that the Father is God, so also is the Son, and the
466
Holy Ghost likewise, and, as such, are to be believed in, obeyed, worshipped, acknowledged, as the first cause and last end of all, -- our Lord and reward. If this be not admitted, if somewhat of it be not, particularly [if it be] denied, we need not, we have no warrant or ground to proceed any farther, or at all to discourse about the unity of the divine essence, or the distinction of the persons.
We have not, therefore, any original contest in this matter with any, but such as deny either God to be one, or the Father to be God, or the son to be God, or the Holy Ghost so to be. If any deny either of these in particular, we are ready to confirm it by sufficient testimonies of Scripture, or clear and undeniable divine revelation. When this is evinced and vindicated, we shall willingly proceed to manifest that the explications used of this doctrine unto the edification of the church are according to truth, and such as necessarily are required by the nature of the things themselves. And this gives us the method of the ensuing small discourse, with the reasons of it: --
1. The first thing which we affirm to be delivered unto us by divine revelation as the object of our faith, is, that God is one. I know that this may be uncontrollably evinced by the light of reason itself, unto as good and quiet an assurance as the mind of man is capable of in any of its apprehensions whatever; but I speak of it now as it is confirmed unto us by divine revelation. How this assertion of one God respects the nature, essence, or divine being of God, shall be declared afterward. At present it is enough to represent the testimonies that he is one, -- only one. And because we have no difference with our adversaries distinctly about this matter, I shall only name few of them. <050604>Deuteronomy 6:4, "Hear, O Israel; The LORD our God is one LORD." A most pregnant testimony; and yet, notwithstanding, as I shall elsewhere manifest, the Trinity itself, in that one divine essence, is here asserted. <234406>Isaiah 44:6,8,
"Thus saith the LORD the being of Israel, and his Redeemer the LORD of hosts; I am the first, and I am the last; and beside me there is no God. Is there a God beside me? yea, there is no God; I know not any."
In which also we may manifest that a plurality of persons is included and expressed. And although there be no more absolute and sacred truth than
467
this, that God is one, yet it may be evinced that it is nowhere mentioned in the Scripture, but that, either in the words themselves or the context of the place, a plurality of persons in that one sense is intimated.
2. Secondly, It is proposed as the object of our faith, that the Father is God. And herein, as is pretended, there is also an agreement between us and those who oppose the doctrine of the Trinity. But there is a mistake in this matter. Their hypothesis, as they call it, or, indeed, presumptuous error, casts all the conceptions that are given us concerning God in the Scripture into disorder and confusion. For the Father, as he whom we worship, is often called so only with reference unto his Son; as the Son is so with reference to the Father. He is the "only begotten of the Father," <431014>John 10:14. But now, if this Son had no pre-existence in his divine nature before he was born of the Virgin, there was no God the Father seventeen hundred years ago, because there was no Son. And on this ground did the Marcionites of old plainly deny the Father (whom, under the New Testament, we worship) to be the God of the Old Testament, who made the world, and was worshipped from the foundation of it. For it seems to follow, that he whom we worship being the Father, and on this supposition that the Son had no pre-existence unto his incarnation, he was not the Father under the Old Testament; he is some other from him that was so revealed. I know the folly of that inference; yet how, on this opinion of the sole existence of the Son in time, men can prove the Father to be God, let others determine. "He that abideth in the doctrine of Christ, he has both the Father and the Son;" but "whosoever transgresseth and abideth not in the doctrine of Christ, has not God," 2 John 9. Whoever denies Christ the Son, as the Son, that is, the eternal Son of God, he loses the Father also, and the true God; he has not God. For that God which is not the Father, and which ever was, and was not the Father, is not the true God. Hence many of the fathers, even of the first writers of the church, were forced unto great pains in the confirmation of this truth, that the Father of Jesus Christ was he who made the world, gave the law, spoke by the prophets, and was the author of the Old Testament; and that against men who professed themselves to be Christians. And this brutish apprehension of theirs arose from no other principle but this, that the Son had only a temporal existence, and was not the eternal Son of God.
468
But that I may not in this brief discourse digress unto other controversies than what lies directly before us, and seeing the adversaries of the truth we contend for do, in words at least, grant that the Father of our Lord Jesus Christ is the true God, or the only true God, I shall not farther show the inconsistency of their hypothesis with this confession, but take it for granted that to us "there is one God, the Father," 1<460806> Corinthians 8:6; see <431703>John 17:3. So that he who is not the Father, who was not so from eternity, whose paternity is not equally coexistent unto his Deity, is not God unto us.
3. Thirdly, It is asserted and believed by the church that Jesus Christ is God, the eternal Son of God; -- that is, he is proposed, declared, and revealed unto us in the Scripture to be God, that is to be served, worshipped, believed in, obeyed as God, upon the account of his own divine excellencies. And whereas we believe and know that he was man, that he was born, lived, and died as a man, it is declared that he is God also; and that, as God, he did preexist in the form of God before his incarnation, which was effected by voluntary actings of his own, -- which could not be without a pre-existence in another nature. This is proposed unto us to be believed upon divine testimony and by divine revelation. And the sole inquiry in this matter is, whether this be proposed in the Scripture as an object of faith, and that which is indispensably necessary for us to believe? Let us, then, nakedly attend unto what the Scripture asserts in this matter, and that in the order of the books of it, in some particular instances which at present occur to mind; as these that follow: --
<194506>Psalm 45:6, "Thy throne, O God, is for ever and ever." Applied unto Christ,
<581008>Hebrews 10:8, "But unto the Son he saith, Thy throne, O God, is for ever and ever."
<196817>Psalm 68:17,18, "The chariots of God are twenty thousand, even thousands of angels: the LORD is among them, as in Sinai, in the holy place. Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for the rebellious also, that the LORD God might dwell among them.".
469
Applied unto the Son,
<490408>Ephesians 4:8-10, "Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. Now that he ascended, what is it but that he also descended first into the lower parts of the earth? He that descended is the same also that ascended up far above all heavens that he might fill all things."
<19B001>Psalm 110:1, "The LORD said unto my Lord, Sit thou at my right hand."
Applied unto Christ by himself, <402244>Matthew 22:44.
<19A225P> salm 102:25-27, "Of old hast thou laid the foundation of the earth; and the heavens are the work of thy hands. They shall perish, but thou shalt endure: yea, all of them shall wax old like a garment; as a vesture shalt thou change them, and they shall be changed: but thou art the same, and thy years shall have no end."
Declared by the apostle to be meant of the Son, <581010>Hebrews 10:10-12.
<200822>Proverbs 8:22-31, "The LORD possessed me in the beginning of his way, before his works of old. I was set up from everlasting, from the beginning, or ever the earth was. When there were no depths, I was brought forth; when there were no fountains abounding with water. Before the mountains were settled, before the hills was I brought forth: while as yet he had not made the earth, nor the fields, nor the highest part of the dust of the world. When he prepared the heavens, I was there: when he set a compass upon the face of the depth: when he established the clouds above: when he strengthened the fountains of the deep: when he gave to the sea his decree, that the waters should not pass his commandment: when he appointed the foundations of the earth: then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him; rejoicing in the habitable part of his earth; and my delights were with the sons of men."
<230601>Isaiah 6:1-3, "I saw also the LORD sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphim: each one had six wings; With twain he covered his face,
470
and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory."
Applied unto the Son, <431241>John 12:41.
<230813>Isaiah 8:13,14, "Sanctify the LORD of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem."
Applied unto the Son, <420234>Luke 2:34; <450933>Romans 9:33; 1<600208> Peter 2:8.
<230906>Isaiah 9:6, "For unto us a child is born, unto us a son is given; and the government shall be upon his shoulder: and his name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace. Of the increase of his government and peace there shall be no end."
<242305>Jeremiah 23:5,6, "Behold, the days come, saith the LORD, that I will raise unto David a righteous Branch; and this is his name whereby he shall be called, Jehovah our Righteousness."
<281203>Hosea 12:3-5, "He took his brother by the heel in the womb, and by his strength he had power with God: yea, he had power over the angel, and prevailed: he wept, and made supplication unto him: he found him in Bethel, and there he spake with us; even the LORD God of hosts; the LORD is his memorial."
<380208>Zechariah 2:8,9, "For thus saith the LORD of hosts, After the glory has he sent me unto the nations which spoiled you: and ye shall know that the LORD of hosts has sent me."
<401616>Matthew 16:16, "Thou art the Christ, the Son of the living God."
<420135>Luke 1:35, "The Holy Ghost shall come upon thee, and the power of the highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God."
471
<431001>John 10:1-3. "In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made."
Verse 14, "And we beheld his glory, the glory as of the only begotten of the Father."
<430313>John 3:13, "And no man has ascended up to heaven, but he that came down from heaven, even the Son of man, which is in heaven."
<430857>John 8:57,58, "Then said the Jews unto him, Thou art not yet fifty years old, and hast thou seen Abraham? Jesus said unto them, Verily, verily, I say unto you, Before Abraham was, I am."
<431030>John 10:30, "I and my Father are one."
<431705>John 17:5, "And now, O Father, glorify thou me with thine own self with the glory which I had with thee before the world was."
<432028>John 20:28, "And Thomas answered and said unto him, My Lord and my God."
<442028>Acts 20:28, "Feed the church of God, which he has purchased with his own blood."
<451003>Romans 10:3,4, "Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh; and declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead."
<450905>Romans 9:5, "Of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen."
<451410>Romans 14:10-12, "For we shall all stand before the judgment-seat of Christ. For it is written, As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God. So then every one of us shall give account of himself to God."
1<460806> Corinthians 8:6, "And one Lord Jesus, by whom are all things, and we by him."
472
1<461009> Corinthians 10:9, "Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents;"
compared with <042106>Numbers 21:6.
<501405>Philippians 2:5,6, "Let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God."
<510115>Colossians 1:15-17, "Who is the image of the invisible God, the firstborn of every creature: for by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers; all things were created by him, and for him: and he is before all things, and by him all things consist."
1<540316> Timothy 3:16, "Without controversy great is the mystery of godliness: God was manifest in the flesh."
<560213>Titus 2:13,14, "Looking for that blessed hope, and the glorious appearing of the great God and our Savior Jesus Christ; who gave himself for us.
Hebrews 1 throughout.
Chapter 3:4, "For every house is builder by some man; but he that built all things is God."
1<600111> Peter 1:11, "Searching what, or what manner of time, the Spirit of Christ which was in them did signify."
Chapter 3:18-20, "For Christ also has once suffered for sins, being put to death in the flesh, but quickened by the Spirit: by which also he went and preached unto the spirits in prison; which sometime were disobedient, when once the long-suffering of God waited in the days of Noah."
1<620316> John 3:16, "Hereby perceive we the love of God, because he laid down his life for us."
Chapter 5:20, "And we are in him that is true, even in his Son Jesus Christ. This is the true God, and eternal life."
473
<660108>Revelation 1:8, "I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty."
Verses 11-13, "I am Alpha and Omega, the first and the last: and, What thou sees, write in a book. . . . And I turned to see the voice that spake with me. And, being turned, I saw seven golden candlesticks; and in the midst of the seven candlesticks one like unto the Son of man."
Verse 17, "And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last."
<660223>Chapter 2:23, "I am he which searcheth the reins and hearts: and I will give unto every one of you according to your works."
These are some of the places wherein the truth under consideration is revealed and declared, -- some of the divine testimonies whereby it is confirmed and established, which I have not at present inquired after, but suddenly repeated as they came to mind. Many more of the like nature and importance may be added unto them, and shall be so as occasion does require.
Let, now, any one who owns the Scripture to be the word of God, -- to contain an infallible revelation of the things proposed in it to be believed, -- and who has any conscience exercised towards God for the receiving and submitting unto what he declares and reveals, take a view of these testimonies, and consider whether they do not sufficiently propose this object of our faith. Shall a few poor trifling sophisms, whose terms are scarcely understood by the most that amongst us make use of them, according as they have found them framed by others, be thought meet to be set up in opposition unto these multiplied testimonies of the Holy Ghost, and to cast the truth confirmed by them down from its credit and reputation in the consciences of men? For my part, I do not see in any thing, but that the testimonies given to the Godhead of Christ, the eternal Son of God, are every way as clear and unquestionable as those are which testify to the being of God, or that there is any God at all. Were men acquainted with the Scriptures as they ought to be, and as the most,
474
considering the means and advantages they have had, might have been; did they ponder and believe on what they read, or had they any tenderness in their consciences as to that reverence, obedience, and subjection of soul which God requires unto his word; it were utterly impossible that their faith in this matter should ever in the least be shaken by a few lewd sophisms or loud clamors of men destitute of the truth, and of the spirit of it.
That we may now improve these testimonies unto the end under design, as the nature of this brief discourse will bear, I shall first remove the general answers which the Socinians give unto them, and then manifest farther how uncontrollable they are, by giving an instance in the frivolous exceptions of the same persons to one of them in particular. And we are ready, God assisting, to maintain that there is not any one of them which does not give a sufficient ground for faith to rest on in this matter concerning the Deity of Christ, and that against all the Socinians in the world.
They say, therefore, commonly, that we prove not by these testimonies what is by them denied. For they acknowledge Christ to be God, and that because he is exalted unto that glory and authority that all creatures are put into subjection unto him, and all, both men and angels, are commanded to worship and adore him. So that he is God by office, though he be not God by nature. He is God, but he is not the most high God. And this last expression they have almost continually in their mouths, "He is not the most high God." And commonly, with great contempt and scorn, they are ready to reproach them who have solidly confirmed the doctrine of the Deity of Christ as ignorant of the state of the controversy, in that they have not proved him to be the most high God, in subordination unto whom they acknowledge Christ to be God, and that he ought to be worshipped with divine and religious worship.
But there cannot be any thing more empty and vain than these pretenses; and, besides, they accumulate in them their former errors, with the addition of new ones. For, --
First. The name of the most high God is first ascribed unto God in <011418>Genesis 14:18,19,22, denoting his sovereignty and dominion. Now, as other attributes of God, it is not distinctive of the subject, but only
475
descriptive of it. So are all other excellencies of the nature of God. It does not intimate that there are other gods, only he is the most high, or one over them all; but only that the true God is most high, -- that is, endued with sovereign power, dominion, and authority over all. To say, then, that Christ indeed is God, but not the most high God, is all one as to say he is God, but not the most holy God, or not the true God; and so they have brought their Christ into the number of false gods, whilst they deny the true Christ, who, in his divine nature, is "over all, God blessed for ever," <450905>Romans 9:5; a phrase of speech perfectly expressing this attribute of the most high God.
Secondly. This answer is suited only unto those testimonies which express the name of God with a corresponding power and authority into that name; for in reference unto these alone can it be pleaded, with any pretense of reason, that he is a God by office, -- though that also be done very futilously and impertinently. But most of the testimonies produced speak directly unto his divine excellencies and properties, which belong unto his nature necessarily and absolutely. That he is eternal, omnipotent, immense, omniscient, infinitely wise; and that he is, and works, and produces effects suitable unto all these properties, and such as nothing but they can enable him for; is abundantly proved by the foregoing testimonies. Now, all these concern a divine nature, a natural essence, a Godhead, and not such power or authority as a man may be exalted unto; yea, the ascribing any of them to such a one, implies the highest contradiction expressible.
Thirdly. This God in authority and of office, and not by nature, that should be the object of divine worship, is a new abomination. For they are divine, essential excellencies that are the formal reason and object of worship, religious and divine; and to ascribe it unto any one that is not God by nature, is idolatry. By making, therefore, their Christ such a God as they describe, they bring him under the severe combination of the true God. <241011>Jeremiah 10:11,
"The gods that have not made the heavens and the earth, even they shall perish from the earth, and from under these heavens."
476
That Christ they worship they say is a God; but they deny that he is "that God that made the heavens and the earth:" and so leave him exposed to the threatenings of him, who will accomplish it to the uttermost.
Some other general exceptions sometimes they make use of, which the reader may free himself from the entanglement of, if he do but heed these ensuing rules: --
First. Distinction of persons (of which afterwards), it being in an infinite substance, does no way prove a difference of essence between the Father and the Son. Where, therefore, Christ, as the Son, is said to be another from the Father, or God, spoken personally of the Father, it argues not in the least that he is not partaker of the same nature with him. That in one essence there can be but one person, may be true where the substance is finite and limited, but has no place in that which is infinite.
Secondly. Distinction and inequality in respect of office in Christ, does not in the least take away his equality and sameness with the Father in respect of nature and essence, <502007>Philippians 2:7,8. A son, of the same nature with his father, and therein equal to him, may in office be his inferior, -- his subject.
Thirdly. The advancement and exaltation of Christ as mediator to any dignity whatever, upon or in reference to the work of our redemption and salvation, is not at all inconsistent with the essential honor, dignity, and worth, which he has in himself as God blessed for ever. Though he humbled himself, and was exalted in office, yet in nature he was one and the same; he changed not.
Fourthly. The Scriptures, asserting the humanity of Christ, with the concernments thereof, as his birth, life, and death, do no more thereby deny his Deity than, by asserting his Deity, with the essential properties thereof, they deny his humanity.
Fifthly. God working in and by Christ as he was mediator, denotes the Father's sovereign appointment of the things mentioned to be done, -- not his immediate efficiency in the doing of the things themselves.
These rules are proposed a little before their due place in the method which we pursue. But I thought meet to interpose them here, as containing
477
a sufficient ground for the resolution and answering of all the sophisms and objections which the adversaries use in this cause.
From the cloud of witnesses before produced, every one whereof is singly sufficient to evert the Socinian infidelity, I shall in one of them give an instance, both of the clearness of the evidence and the weakness of the exceptions which are wont to be put in against them, as was promised; and this is <431001>John 10:1-3,
"In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made."
By the Word, here, or oj Log> ov, on what account soever he be so called, either as being the eternal Word and Wisdom of the Father, or as the great Revealer of the will of God unto us, Jesus Christ the Son of God is intended. This is on all hands acknowledged; and the context will admit of no hesitation about it. For of this Word it is said, that "he came" into the world, verse 10; "was rejected by his own," verse 11; "was made flesh and dwelt among us, whose glory was the glory as of the only begotten Son of the Father," verse 14; called expressly "Jesus Christ," verse 17; "the only begotten Son of the Father," verse 18. The subject, then, treated of, is here agreed upon; and it is no less evident that it is the design of the apostle to declare both who and what he was of whom he treats. Here, then, if any where, we may learn what we are to believe concerning the person of Christ; which also we may certainly do, if our minds are not perverted through prejudice, "whereby the God of this world does blind the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them," 2<470404> Corinthians 4:4. Of this Word, then, this Son of God, it is affirmed, that he "was in the beginning." And this word, if it does not absolutely and formally express eternity, yet it does a pre-existence unto the whole creation; which amounts to the same: for nothing can preexist unto all creatures, but in the nature of God, which is eternal; unless we shall suppose a creature before the creation of any. But what is meant by this expression the Scripture does elsewhere declare. <200823>Proverbs 8:23, "I was set up from everlasting, from the beginning, or ever the earth was." <431705>John 17:5, "Glorify thou me with
478
thins own self, with the glory which I had with thee before the world was." Both which places, as they explain this phrase, so also do they undeniably testify unto the eternal pre-existence of Christ the Son of God. And in this case we prevail against our adversaries, if we prove any pre-existence of Christ unto his incarnation; which, as they absolutely deny, so to grant it would overthrow their whole heresy in this matter. And therefore they know that the testimony of our Savior concerning himself, if understood in a proper, intelligible sense, is perfectly destructive of their pretensions, <430858>John 8:58, "Before Abraham was, I am." For although there be no proper sense in the words, but a gross equivocation, if the existence of Christ before Abraham was born be not asserted in them (seeing he spoke in answer to that objection of the Jews, that he was not yet fifty years old, and so could not have seen Abraham, nor Abraham him; and the Jews that were present, understood well enough that he asserted a divine pre-existence unto his being born, so long ago, as that hereon, after their manner, they took up stones to stone him, as supposing him to have blasphemed in asserting his Deity, as others now do in the denying of it); yet they [Socinians], seeing how fatal this pre-existence, though not here absolutely asserted to be eternal, would be to their cause, contend that the meaning of the words is, that "Christ was to be the light of the world before Abraham was made the father of many nations;" -- an interpretation so absurd and Scottish, as never any man not infatuated by the God of this world could once admit and give countenance unto.
But "in the beginning," as absolutely used, is the same with "from everlasting," as it is expounded, <200823>Proverbs 8:23, and denotes an eternal existence; which is here affirmed of the Word, the Son of God. But let the word "beginning," be restrained unto the subject matter treated of (which is the creation of all things), and the pre-existence of Christ in his divine nature unto the creation of all things is plainly revealed, and inevitably asserted. And indeed, not only the word, but the discourse of these verses, does plainly relate unto, and is expository of, the first verse in the Bible, <010101>Genesis 1:1, "In the beginning God created the heaven and the earth." There it is asserted that in the beginning God created all things; here, that the Word was in the beginning, and made all things. This, then, is the least that we have obtained from this first word of our testimony, -- namely,
479
that the Word or Son of God had a personal pre-existence unto the whole creation. In what nature this must be, let these men of reason satisfy themselves, who know that Creator and creatures take up the whole nature of beings. One of them he must be; and it may be well supposed that he was not a creature before the creation of any.
But, secondly, Where, or with whom, was this Word in the beginning? "It was," says the Holy Ghost, "with God." There being no creature then existing, he could be nowhere but with God; that is, the Father, as it is expressed in one of the testimonies before going, <200822>Proverbs 8:22, "The LORD possessed me in the beginning of his way, before his works of old;" verse 30, "Then was I by him as one brought up with him, and I was daily his delight, rejoicing always before him;" that is, in the beginning this Word, or Wisdom of God, was with God.
And this is the same which our Lord Jesus asserts concerning himself, <430313>John 3:13,
"And no man," says he, "has ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven."
And so in other places he affirms his being in heaven, -- that is, with God, -- at the same time when he was on the earth; whereby he declares the immensity of his nature, and the distinction of his person; and his coming down from heaven before he was incarnate on the earth, declaring his pre-existence; by both manifesting the meaning of this expression, that "in the beginning he was with God." But hereunto they have invented a notable evasion. For although they know not well what to make of the last clause of the words, that says, then he was in heaven when he spoke on earth, -- "The Son of man which is in heaven," answerable to the description of God's immensity, "Do not I fill heaven and earth? saith the Lord," <242324>Jeremiah 23:24, but say that he was there by heavenly meditation, as another man may be; yet they give a very clear answer to what must of necessity be included in his descending from heaven, namely, his pre-existence to his incarnation: for they tell us that, before his public ministry, he was in his human nature (which is all they allow unto him) taken up into heaven, and there taught the gospel, as the great impostor Mohammed pretended he was taught his Koran. If you ask them who told them so, they cannot tell; but they can tell when it was, -- namely, when
480
he was led by the Spirit into the wilderness for forty days after his baptism. But yet this instance is subject to another misadventure; in that one of the evangelists plainly affirms that he was "those forty days in the wilderness with the wild beasts," <411013>Mark 10:13, and so, surely, not in heaven in the same nature, by his bodily presence, with God and his holy angels.
And let me add this, by the way, that the interpretation of this place, <431001>John 10:1, to be mentioned afterward, and those of the two places before mentioned, <430858>John 8:58, 3:13, Faustus Socinus learned out of his uncle Laelius' papers, as he confesses; and does more than intimate that he believed he had them as it were by revelation. And it may be so; they are indeed so forced, absurd, and irrational, that no man could ever fix upon them by any reasonable investigation; but the author of these revelations if we may judge of the parent by the child, could be no other but the spirit of error and darkness. I suppose, therefore, that notwithstanding these exceptions, Christians will believe "that in the beginning the Word was with God;" that is, that the Son was with the Father, as is frequently elsewhere declared.
But who was this Word? Says the apostle, He was God. He was so with God (that is, the Father), as that he himself was God also; -- God, in that notion of God which both nature and the Scripture do represent; not a God by office, one exalted to that dignity (which cannot well be pretended before the creation of the world), but as Thomas confessed him, "Our Lord and our God," <432028>John 20:28; or as Paul expresses it, "Over all, God blessed for ever;" or the most high God; which these men love to deny. Let not the infidelity of men, excited by the craft and malice of Satan, seek for blind occasions, and this matter is determined; if the word and testimony of God be able to umpire a difference amongst the children of men. Here is the sum of our creed in this matter, "In the beginning the Word was God," and so continues unto eternity, being Alpha and Omega, the first and the last, the Lord God Almighty.
And to show that he was so God in the beginning, as that he was one distinct, in something, from God the Father, by whom afterward he was sent into the world, he adds, verse 2, "The same was in the beginning with God." Farther, also, to evince what he has asserted and revealed for us to
481
believe, the Holy Ghost adds, both as a firm declaration of his eternal Deity, and also his immediate care of the world (which how he variously exercised, both in a way of providence and grace, he afterward declares), verse 3, "All things were made by him." He was so in the beginning, before all things, as that he made them all. And that it may not be supposed that the "all" that he is said to make or create was to be limited unto any certain sort of things, he adds, that "without him nothing was made that was made;" which gives the first assertion an absolute universality as to its subject. And this he farther describes, verse 10, "He was in the world, and the world was made by him." The world that was made, has a usual distribution, in the Scripture, into the "heavens and the earth, and all things contained in them;" -- as <440424>Acts 4:24,
"Lord, thou art God, which best made heaven, and earth, and the sea, and all that in them is;"
that is, the world, the making whereof is expressly assigned unto the Son, <580110>Hebrews 1:10,
"Thou, Lord, in the beginning hast laid the foundation of the earth; and the heavens are the works of thine hands."
And the apostle Paul, to secure our understandings in this matter, instances in the most noble parts of the creation, and which, if any, might seem to be excepted from being made by him, <510116>Colossians 1:16,
"For by him were all things created, that are in heaven, and that are in earth, visible and invisible, whether they be thrones, or dominions, or principalities, or powers; all things were created by him, and for him."
The Socinians say, indeed, that he made angels to be thrones and principalities; that is, he gave them their order, but not their being: which is expressly contrary to the words of the text; so that a man knows not well what to say to these persons, who, at their pleasure, cast off the authority of God in his word: "By him were all things created, that are in heaven, and that are in earth."
What now can be required to secure our faith in this matter? In what words possible could a divine revelation of the eternal power and Godhead of the
482
Son of God be made more plain and clear unto the sons of men? Or how could the truth of any thing more evidently be represented unto their minds? If we understand not the mind of God and intention of the Holy Ghost in this matter, we may utterly despair ever to come to an acquaintance with any thing that God reveals unto us; or, indeed, with any thing else that is expressed or is to be expressed, by words. It is directly said that the Word (that is Christ, as is acknowledged by all) "was with God," distinct from him; and "was God," one with him; that he was so "in the beginning," before the creation, that he "made all things," -- the world, all things in heaven and in earth: and if he be not God, who is? The sum is, -- all the ways whereby we may know God are, his name, his properties, and his works; but they are all here ascribed by the Holy Ghost to the Son, to the Word: and he therefore is God, or we know neither who nor what God is.
But say the Socinians, "These things are quite otherwise, and the words have another sense in them than you imagine." What is it, I pray? We bring none to them, we impose no sense upon them, we strain not any word in them, from, beside, or beyond its native, genuine signification, its constant application in the Scripture, and common use amongst men. What, then, is this latent sense that is intended, and is discoverable only by themselves? Let us hear them coining and stamping this sense of theirs.
First, they say that by "In the beginning," is not meant of the beginning of all things, or the creation of them, but the beginning of the preaching of the gospel. But why so, I pray? Wherever these words are else used in the Scripture, they denote the beginning of all things, or eternity absolutely, or an existence preceding their creation. "In the beginning God created the heaven and the earth," <010101>Genesis 1:1. "I was set up from everlasting, from the beginning, or ever the earth was," <200823>Proverbs 8:23. "Thou, Lord, in the beginning hast laid the foundation of the earth," <580110>Hebrews 1:10. And besides, these words are never used absolutely anywhere for the beginning of the gospel. There is mention made, indeed, of the "beginning of the gospel of Jesus Christ," <410101>Mark 1:1, which is referred to the preaching of John Baptist: but "In the beginning," absolutely, is never so used or applied; and they must meet with men of no small inclination unto them, who will, upon their desire, in a matter of so great importance, forego the sense of words which is natural and proper, fixed by its constant use in the
483
Scripture, when applied in the same kind, for that which is forced and strained, and not once exemplified in the whole book of God. But the words, they say, are to be restrained to the subject-matter treated of. Well, what is that subject-matter? "The new creation, by the preaching of the gospel." But this is plainly false; nor will the words allow any such sense, nor the contempt, nor is any thing offered to give evidence unto this corrupt perverting of the words, unless it be a farther perverting of other testimonies no less clear than this.
For what is, according to this interpretation, the meaning of these words, "In the beginning was the Word?" "That is, when John Baptist preached, and said, "This is the Lamb of God," which was signally the beginning of the gospel, -- then he was." That is, he was when he was, -- no doubt of it! And is not this a notable way of interpreting of Scripture which these great pretenders to a dictatorship in reason, indeed hucksters in sophistry, do make use of? But to go on with them in this supposition, How was he then with God, -- "The Word was with God?" "That is," say they, "he was then known only to God, before John Baptist preached him in the beginning." But what shall compel us to admit of this uncouth sense and exposition, -- "`He was with God;' that is, he was known to God alone?" What is there singular herein? Concerning how many things may the same be affirmed? Besides, it is absolutely false. He was known to the angel Gabriel, who came to his mother with the message of his incarnations <420135>Luke 1:35. He was known to the two angels which appeared to the shepherds upon his birth, <420209>Luke 2:9, -- to all the heavenly host assembled to give praise and glory to God on the account of his nativity, as those who came to worship him, and to pay him the homage due unto him, <420210>Luke 2:10,13,14. He was known to his mother, the blessed Virgin, and to Joseph, and Zacharias, and to Elizabeth, to Simon and Anna, to John Baptist, and probably to many more to whom Simon and Anna spoke of him, <420238>Luke 2:38. So that the sense pretended to be wrung out and extorted from these words, against their proper meaning and intendment, is indeed false and frivolous, and belongs not at all unto them.
But let this pass. What shall we say to the next words, "And the Word was God?" Give us leave, without disturbance from you, but to believe this expression, which comprises a revelation of God, proposed to us on purpose that we should believe it, and there will be, as was said, an end of
484
this difference and debate. Yea, but say they, "These words have another sense also." Strange! They seem to be so plain and positive, that it is impossible any other sense should be fixed on them but only this, that the Word was in the beginning, and was God; and therefore is so still, unless he who is once God can cease so to be. "But the meaning is, that afterwards God exalted him, and made him God, as to rule, authority, and power." This making of him God is an expression very offensive to the ears of all sober Christians; and was therefore before exploded. And these things here, as all other figments, hang together like a rope of sand. In the beginning of the gospel he was God, before any knew him but only God; that is, after he had preached the gospel, and died, and rose again, and was exalted at the right hand of God, he was made God, and that not properly, which is absolutely impossible, but in an improper sense! How prove they, then, this perverse nonsense to be the sense of these plain words? They say it must needs be so. Let them believe them who are willing to perish with them.
Thus far, then, we have their sense: -- "In the beginning," that is, about sixteen or seventeen hundred years ago, "the Word," that is, the human nature of Christ before it was made flesh, which it was in its being, "was with God," that is, known to God alone; and "in the beginning," that is afterwards, not in the beginning, was made God! -- which is the sum of their exposition of this place.
But what shall we say to what is affirmed concerning his making of all things, so as that without him, that is, without his making of it, nothing was made that was made; especially seeing that these "all things" are expressly said to be the world, verse 10, and all things therein contained, even in heaven and earth? <510116>Colossians 1:16. An ordinary man would think that they should now be taken hold of, and that there is no way of escape left unto them; but they have it in a readiness. By the "all things" here, are intended all things of the gospel, -- the preaching of it, the sending of the apostles to preach it, and to declare the will of God; and by the "world," is intended the world to come, or the new state of things under the gospel. This is the substance of what is pleaded by the greatest masters amongst them in this matter, and they are not ashamed thus to plead. And the reader, in this instance, may easily discern what a desperate
485
cause they are engaged in, and how bold and desperate they are in the management of it. For, --
First, The words are a plain illustration of the divine nature of the Word, by his divine power and works, as the very series of them declares. He was God, and he made all things: "He that built all things is God," <580304>Hebrews 3:4.
Secondly, There is no one word spoken concerning the gospel, nor the preaching of it, nor any effects of that preaching; which the apostle expressly insists upon and declares afterward, verse 15, and so onwards.
Thirdly, The making of all things, here ascribed unto the Word, was done in the beginning; but that making of all things which they intend, in erecting the church by the preaching of the word, was not done in the beginning, but afterwards, -- most of it, as themselves confess, after the ascension of Christ into heaven.
Fourthly, In this gloss, what is the meaning of "All things?" "Only some things," say the Socinians. What is the meaning of "Were made?" "That is, were mended." "By him?" "That is, the apostles, principally preaching the gospel." And this "In the beginning?" "After it was past;" -- for so they say expressly, that the principal things here intended were effected by the apostles afterwards.
I think, since the beginning, place it when you will, -- the beginning of the world or the beginning of the gospel, -- there was never such an exposition of the words of God or man contended for.
Fifthly, It is said, "He made the world," and he "came" into it, -- namely, the world which he made; and "the world," or the inhabitants of it "knew him not." But the world they intend did know him: for the church knew him, and acknowledged him to be the Son of God; for that was the foundation that it was built upon.
I have instanced directly in this only testimony, to give the reader a pledge of the full confirmation which may be given unto this great fundamental truth, by a due improvement of those other testimonies, or distinct revelations, which speak no less expressly to the same purpose. And of them there is not any one but we are ready to vindicate it, if called
486
whereunto, from the exceptions of these men; which how bold and sophistical they are we may, in these now considered, also learn and know.
It appears, then, that there is a full, sufficient revelation made in the Scripture of the eternal Deity of the Son of God; and that he is so, as is the Father also. More particular testimonies I shall not at present insist upon, referring the full discussion and vindication of these truths to another season.
4. Fourthly, We are, therefore, in the next place, to manifest that the one, or the like testimony, is given unto the Deity of the Holy Spirit; that is, that he is revealed and declared in the Scripture as the object of our faith, worship, and obedience, on the account and for the reason of those divine excellencies which are the sole reason of our yielding religious worship unto any, or expecting from any the reward that is promised unto us, or to be brought by them to the end for which we are. And herein lies, as was showed, the concernment of faith. When that knows what it is to believe as on divine revelation, and is enabled thereby to regulate the soul in its present obedience and future expectation, seeing it is its nature to work by love and hope, there it rests. Now, this is done to the utmost satisfaction in the revelation that is made of the divine existence, divine excellencies, and divine operations of the Spirit; as shall be briefly manifested. But before we proceed, we may, in our way, observe a great congruency of success in those who have denied the Deity of the Son and those who have denied that of the Holy Spirit. For as to the Son, after some men began once to disbelieve the revelation concerning him, and would not acknowledge him to be God and man in one person, they could never settle nor agree, either what or who he was, or who was his Father, or why he was the Son. Some said he was a phantasm or appearance, and that he had no real subsistence in this world; and that all that was done by him was an appearance, he himself being they know not what elsewhere. That proud beast, Paulus Samosatenus, whose flagitious life contended for a preeminence in wickedness with his prodigious heresies, was one of the first, after the Jews, that positively contended for his being a man, and no more; who was followed by Photinus and others. The Arians perceiving the folly of this opinion, with the odium of it amongst all that bare the name of Christians, and that they had as good deny the whole Scripture as not grant unto him a pre-existence in a divine nature antecedent to his
487
incarnation, they framed a new Deity, which God should make before the world, in all things like himself, but not the same with him in essence and substance, but to be so like him that, by the writings of some of them, ye can scarce know the one from the other; and that this was the Son of God, also, who was afterward incarnate. Others, in the meantime, had more monstrous imaginations: some, that he was an angel; some, that he was the sun; some, that he was the soul of the world; some, the light within men. Departing from their proper rest, so have they hovered about, and so have they continued to do until this day.
In the same manner it is come to pass with them who have denied the Deity of the Holy Ghost. They could never find where to stand or abide; but one has cried up one thing, another. At first they observed that such things were everywhere ascribed unto him in the Scripture as uncontrollably evidence him to be an intelligent, voluntary agent. This they found so plain and evident, that they could not deny but that he was a person, or an intelligent subsistence. Wherefore, seeing they were resolved not to assent unto the revelation of his being God, they made him a created spirit, chief and above all others; but still, whatever else he were, he was only a creature. And this course some of late also have steered.
The Socinians, on the other hand, observing that such things are assigned and ascribed unto him, as that, if they acknowledge him to be a person, or a substance, they must, upon necessity, admit him to be God, though they seemed not, at first, at all agreed what to think or say concerning him positively, yet they all concurred peremptorily in denying his personality. Hereon, some of them said he was the gospel, which others of them have confuted; some, that he was Christ. Neither could they agree whether there was one Holy Ghost or more; -- whether the Spirit of God, and the good Spirit of God, and the Holy Spirit, be the same or no. In general, now they conclude that he is "vis Dei" or "virtue Dei," or "efficacia Dei;" -- no substance, but a quality, that may be considered either as being in God, and then they say it is the Spirit of God; or as sanctifying and conforming men unto God, and then they say it is the Holy Ghost. Whether these things do answer the revelation made in the Scripture concerning the eternal Spirit of God, will be immediately manifested. Our Quakers, who have for a long season hovered up and down like a swarm of flies, with a confused noise and humming, begin now to settle in the opinions lately by
488
them declared for. But what their thoughts will fall in to be concerning the Holy Ghost, when they shall be contented to speak intelligibly, and according to the usage of other men, or the pattern of Scripture the great rule of speaking or treating about spiritual things, I know not, and am uncertain whether they do so themselves or no. Whether he may be the light within them, or an infallible afflatus, is uncertain. In the meantime, what is revealed unto us in the Scripture to be believed concerning the Holy Ghost, his Deity and personality, may be seen in the ensuing testimonies.
The sum of this revelation is, -- that the Holy Spirit is an eternally existing divine substance, the author of divine operations, and the object of divine and religious worship; that is, "Over all, God blessed for ever," as the ensuing testimonies evidence: --
<011002>Genesis 10:2, "The Spirit of God moved upon the face of the waters"
<193306>Psalm 33:6, "By the word of the LORD were the heavens made; and all the host of them by the Spirit of his mouth."
Job<182613> 26:13, "By his Spirit he has garnished the heavens."
Job<183304> 33:4, "The Spirit of God has made me."
<19A430P> salm 104:30, "Thou sendest forth thy Spirit, they are created."
<402819>Matthew 28:19, "Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost."
<440116>Acts 1:16, "That scripture must needs have been fulfilled, which the Holy Ghost by the mouth of David spake."
<440503>Acts 5:3, "Peter said, Ananias, why has Satan filled thins heart to lie to the Holy Ghost?" verse 4, "Thou hast not lied unto men, but unto God."
<442820>Acts 28:20,26, "Well spake the Holy Ghost by Esaias the prophet unto our fathers, saying, Go unto this people, and say," etc.
489
1<460316> Corinthians 3:16, "Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?"
1<461211> Corinthians 12:11, "All these worketh that one and the self-same Spirit, dividing to every man severally as he will." Verse 6, "And there are diversities of operations, but it is the same God which worketh all in all."
2<471314> Corinthians 13:14, "The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all."
<442028>Acts 20:28, "Take heed to the flock over the which the Holy Ghost has made you overseers."
<401231>Matthew 12:31, "All manner of sin and blasphemy shall be forgiven unto men; but the blasphemy against the Holy Ghost shall not be forgiven unto men."
<19D907P> salm 139:7, "Whither shall I go from thy Spirit?"
<431426>John 14:26, "But the comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things."
<421212>Luke 12:12, "The Holy Ghost shall teach you in the same hour what ye ought to say."
<441302>Acts 13:2, "As they ministered to the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them."
Verse 4, "So they, being sent forth by the Holy Ghost, departed unto Seleucia," etc. 2<610121> Peter 1:21,
"For the prophecy came not in old time by the will of man, but holy men of God spake as they were moved by the Holy Ghost."
It is evident, upon the first consideration, that there is not any thing which we believe concerning the Holy Ghost, but that it is plainly revealed and declared in these testimonies. He is directly affirmed to be, and is called, "God," <440503>Acts 5:3,4; which the Socinians will not say is by virtue of an exaltation unto an office or authority, as they say of the Son. He is an
490
intelligent, voluntary, divine agent; he knows, he works as he will: which things, if, in their frequent repetition, they are not sufficient to evince an intelligent agent, a personal subsistence, that has being, life, and will, we must confess that the Scripture was written on purpose to lead us into mistakes and misapprehensions of what we are under penalty of eternal ruin, rightly to apprehend and believe. It declares, also, that he is the author and worker of all sorts of divine operations, requiring immensity, omnipotence, omniscience, and all other divine excellencies, unto their working and effecting. Moreover, it is revealed that he is peculiarly to be believed in, and may peculiarly be sinned against, [as] the great author of all grace in believers and order in the church. This is the sum of what we believe, of what is revealed in the Scripture concerning the Holy Ghost.
As, in the consideration of the preceding head, we vindicated one testimony in particular from the exceptions of the adversaries of the truth, so on this we may briefly sum up the evidence that is given us in the testimonies before produced, that the reader may the more easily understand their intendment, and what, in particular, they bear witness unto.
The sum is that the Holy Ghost is a divine, distinct person, and neither merely the power or virtue of God, nor any created spirit whatever. This plainly appears, from what is revealed concerning him. For he who is placed in the same series or order with other divine persons, without the least note of difference or distinction from them, as to an interest in personality; who has the names proper to a divine person only, and is frequently and directly called by them; who also has personal properties, and is the voluntary author of personal, divine operations, and the proper object of divine worship, -- he is a distinct divine person. And if these things be not a sufficient evidence and demonstration of a divine, intelligent substance, I shall, as was said before, despair to understand any thing that is expressed and declared by words. But now thus it is with the Holy Ghost, according to the revelation made conceding him in the Scripture. For, --
First. He is placed in the same rank and order, without any note of difference or distinction as to a distinct interest in the divine nature (that is, as we shall see, personality) with the other divine persons.
491
<402819>Matthew 28:19, "Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost.
1<620507> John 5:7, "There are three that bear record in heaven, the Father, the Word, and the Holy Ghost; and these three are one."
1<461203> Corinthians 12:3-6, "No man can say that Jesus is the Lord, but by the Holy Ghost. Now, there are diversities of gifts, but the same Spirit. And there are differences of administrations, but the same Lord. And there are diversities of operations, but it is the same God which worketh all in all."
Neither does a denial of his divine being and distinct existence leave any tolerable sense unto these expressions. For read the words of the first place from the mind of the Socinians, and see what is it that can be gathered from them, "Baptizing them in the name of the Father, and of the Son, and of the virtue or efficacy of the Father." Can any thing be more assonant from faith and reason than this absurd expression? and yet it is the direct sense, if it be any, that these men put upon the words. To join a quality with acknowledged persons, and that in such things and cases as wherein they are proposed under a personal consideration, is a strange kind of mystery. And the like may be manifested concerning the other places.
Secondly. He also has the names proper to a divine person only; for he is expressly called "God," Acts 5. He who is termed the "Holy Ghost," verse 3, and the "Spirit of the Lord," verse 9, is called also "God," verse 4. Now, this is the name of a divine person, on one account or other. The Socinians would not allow Christ to be called God were he not a divine person, though not by nature, yet by office and authority. And I suppose they will not find out an office for the Holy Ghost, whereunto he might be exalted, on the account whereof he might become God, seeing this would acknowledge him to be a person, which they deny. So he is called the "Comforter," <431607>John 16:7. A personal appellation this is also; and because he is the Comforter of all God's people, it can be the name of none but a divine person. In the same place, also, it is frequently affirmed, that he shall come, that he shall and will do such and such things; all of them declaring him to be a person.
492
Thirdly. He has personal properties assigned unto him; as a will, 1<461211> Corinthians 12:11, "He divideth to every man severally as he will;" and understanding, 1<460210> Corinthians 2:10, "The Spirit searcheth all things, yea, the deep things of God;" -- as also, all the acting that are ascribed unto him are all of them such as undeniably affirm personal properties in their principal and agent. For, --
Fourthly. He is the voluntary author of divine operations. He of old cherished the creation, <010102>Genesis 1:2, "The Spirit of God moved upon the face of the waters." He formed and garnished the heavens. He inspired, acted, and spoke, in and by the prophets, <442825>Acts 28:25, "Well spake the Holy Ghost by Esaias the prophet unto our fathers;" 2<610121> Peter 1:21,
"The prophecy came not in old time by the will of man; but holy men of God spake as they were moved by the Holy Ghost."
He regenerates, enlightens, sanctifies, comforts, instructs, leads, guides, all the disciples of Christ, as the Scriptures everywhere testify. Now, all these are personal operations, and cannot, with any pretense of sobriety or consistency with reason, be constantly and uniformly assigned unto a quality or virtue. He is, as the Father and Son, God, with the properties of omniscience and omnipotence, of life, understanding, and will; and by these properties, works, acts, and produces effects, according to wisdom, choice, and power.
Fifthly. The same regard is had to him in faith, worship, and obedience, as unto the other persons of the Father and Son. For our being baptized into his name, is our solemn engagement to believe in him, to yield obedience to him, and to worship him, as it puts the same obligation upon us to the Father and the Son. So also, in reference unto the worship of the church, he commands that the ministers of it be separated unto himself; <441302>Acts 13:2, "The Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have called them;" verse 4, "So they, being sent forth by the Holy Ghost, departed;" -- which is comprehensive of all the religious worship of the church.
And on the same account is he sinned against, as <440503>Acts 5:3,4,9; for there is the same reason of sin and obedience. Against whom a man may sin formally and ultimately, him he is bound to obey, worship, and believe in.
493
And this can be no quality, but God himself. For what may be the sense of this expression, "Thou hast lied to the efficacy of God in his operations" or how can we be formally obliged unto obedience to a quality? There must, then, an antecedent obligation unto faith, trust, and religious obedience be supposed, as the ground of rendering a person capable of being guilty of sin towards any; for sin is but a failure in faith, obedience, or worship. These, therefore, are due unto the Holy Ghost; or a man could not sin against him so signally and fatally as some are said to do in the foregoing testimonies.
I say, therefore, unto this part of our cause, as unto the other, that unless we will cast off all reverence of God, and, in a kind of atheism which, as I suppose, the prevailing wickedness of this age has not yet arrived unto, say that the Scriptures were written on purpose to deceive us, and to lead us into mistakes about, and misapprehensions of, what it proposes unto us, we must acknowledge the Holy Ghost to be a substance, a person, God; yet distinct from the Father and the Son. For to tell us, that he will come unto us, that he will be our comforter, that he will teach us, lead us, guide us; that he spoke of old in and by the prophets, -- that they were moved by him, acted by him; that he "searcheth the deep things of God," works as he will; that he appoints to himself ministers in the church; -- in a word, to declare, in places innumerable, what he has done, what he does, what he will do, what he says and speaks, how he acts and proceeds, what his will is, and to warn us that we grieve him not, sin not against him, with things innumerable of the like nature; and all this while to oblige us to believe that he is not a person, a helper, a comforter, a searcher, a willer, but a quality in some especial operations of God, or his power and virtue in them, were to distract men, not to instruct them, and leave them no certain conclusion but this, that there is nothing certain in the whole book of God. And of no other tendency are these and the like imaginations of our adversaries in this matter.
But let us briefly consider what is objected in general unto the truth we have confirmed: --
They say, then, "The Holy Spirit is said to be given, to be sent, to be bestowed on men, and to be promised unto them: and therefore it cannot
494
be that he should be God; for how can any of these things he spoken of God?"
I answer, First, As the expressions do not prove him to be God (nor did ever any produce them to that purpose), yet they undeniably prove him to be a person, or an intelligent, voluntary agent, concerning whom they are spoken and affirmed. For how can the power of God, or a quality, as they speak, be said to be sent, to be given, to be bestowed on men? So that these very expressions are destructive to their imaginations.
Secondly. He who is God, equal in nature and being with the Father, may be promised, sent, and given, with respect unto the holy dispensation and condescension wherein he has undertaken the office of being our comforter and sanctifier.
Thirdly. The communications, distributions, impartings, divisions of the Spirit, which they mention, as they respect the object of them, or those on whom they were or are bestowed, denote only works, gifts, operations, and effects of the Spirit; the rule whereof is expressed, 1<461211> Corinthians 12:11. He works them in whom he will, and as he will. And whether these and the like exceptions, taken from acting and operations which are plainly interpreted and explained in sundry places of Scripture, and evidently enough in the particular places where they are used, are sufficient to impeach the truth of the revelation before declared, all who have a due reverence of God, his word, and truths, will easily understand and discern.
These things being declared in the Scripture concerning the Father, the Son, and the Holy Ghost, it is, moreover, revealed, "And these three are one;" that is, one God, jointly to be worshipped, feared, adored, believed in, and obeyed, in order unto eternal life. For although this does absolutely and necessarily follow from what is declared and has been spoken concerning the one God, or oneness of the Deity, yet, for the confirmation of our faith, and that we may not, by the distinct consideration of the three be taken off from the one, it is particularly declared that "these three are one;" that one, the one and same God. But whereas, as was said before, this can no otherwise be, the testimonies given whereunto are not so frequently multiplied as they are unto those other heads of this truth, which, through the craft of Satan, and the pride of men, might be more liable to exceptions. But yet they are clear, full, and distinctly sufficient for faith to acquiesce
495
in immediately, without any other expositions, interpretations or arguments, beyond our understanding of the naked importance of the words. Such are they, of the Father [and] the Son, <431030>John 10:30, "I and my Father are one;" -- Father, Son, and Spirit, 1<620507> John 5:7,
"There are three that bear record in heaven, the Father, the Word, and the Holy Ghost; and these three are one."
<402819>Matthew 28:19, "Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." For if those into whose name we are baptized be not one in nature, we are by our baptism engaged into the service and worship of more gods than one. For, as being baptized, or sacredly initiated, into or in the name of any one, does sacramentally bind us unto a holy and religious obedience unto him, and in all things to the avowing of him as the God whose we are, and whom we serve, as here we are in the name of the Father, Son, and Spirit; so if they are not one God, the blasphemous consequence before mentioned must unavoidably be admitted: which it also must upon the Socinian principle, who, whilst of all others they seem to contend most for one God, are indeed direct polytheists, by owning others with religious respect, due to God alone, which are not so.
Once more: It is revealed, also, that these three are distinct among themselves, by certain peculiar relative properties, if I may yet use thee terms. So that they are distinct, living, divine, intelligent, voluntary principles of operation or working, and that in and by internal acts one towards another, and in acts that outwardly respect the creation and the several parts of it. Now, this distinction originally lies in this, -- that the Father begets the God, and the Son is begotten of the Father, and the Holy Spirit proceeds from both of them. The manner of these things, so far as they may be expressed unto our edification, shall afterwards be spoken to. At present it suffices, for the satisfaction and confirmation of our faith, that the distinctions named are clearly revealed in the Scripture, and are proposed to be its proper object in this matter: -- <190207>Psalm 2:7, "Thou art my Son, this day have I begotten thee." <401616>Matthew 16:16, "Thou art the Christ, the Son of the living God." <431014>John 10:14, "We beheld his glory, the glory as of the only begotten of the Father." Verse 18, "No man has seen God at any time; the only begotten Son, which is in the bosom of the
496
Father, he has declared him." <430526>John 5:26, "For as the Father has life in himself, so has he given to the Son to have life in himself." 1<620520> John 5:20, "The Son of God is come, and has given us an understanding." <431526>John 15:26, "But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceeds from the Father, he shall testify of me."
Now, as the nature of this distinction lies in their mutual relation one to another, so it is the foundation of those distinct acting and operations whereby the distinction itself is clearly manifested and confirmed. And these acting, as was said, are either such as where one of them is the object of another's acting, or such as have the creature for their object. The first sort are testified unto, <19B001>Psalm 110:1; <431018>John 10:18, 5:20, 17:5; 1<460210> Corinthians 2:10,11; <200822>Proverbs 8:22; most of which places have been before recited. They which thus know each other, love each other, delight in each other, must needs be distinct; and so are they represented unto our faith. And for the other sort of acting, the Scripture is full of the expressions of them. See <011924>Genesis 19:24; <380208>Zechariah 2:8; <430517>John 5:17; 1<461207> Corinthians 12:7-11; 2<470809> Corinthians 8:9.
Our conclusion from the whole is, -- that there is nothing more fully expressed in the Scripture than this sacred truth, that there is one God, Father, Son, and Holy Ghost; which are divine, distinct, intelligent, voluntary, omnipotent principles of operation and working: which whosoever thinks himself obliged to believe the Scripture must believe; and concerning others, in this discourse, we are not solicitous.
This is that which was first proposed, -- namely, to manifest what is expressly revealed in the Scripture concerning God the Father, Son, and Holy Ghost; so as that we may duly believe in him, yield obedience unto him, enjoy communion with him, walk in his love and fear, and so come at length to be blessed with him for evermore. Nor does faith, for its security, establishment, and direction, absolutely stand in need of any farther exposition or explanation of these things, or the use of any terms not consecrated to the present service by the Holy Ghost. But whereas it may be variously assaulted by the temptations of Satan, and opposed by the subtle sophisms of men of corrupt minds; and whereas it is the duty of the disciples of Christ to grow in the knowledge of God, and our Lord and
497
Savior Jesus Christ, by an explicit apprehension of the things they do believe, so far as they are capable of them; this doctrine has in all ages of the church been explainer and taught in and by such expressions, terms and propositions, as farther declare what is necessarily included in it, or consequent unto it; with an exclusion of such things, notions, and apprehensions, as are neither the one nor the other. This I shall briefly manifest, and then vindicate the whole from some exceptions, and so close this dissertation.
[First.] That God is one, was declared and proved. Now this oneness can respect nothing but the nature, being, substance, or essence of God. God is one in this respect. Some of these words, indeed, are not used in the Scripture; but whereas they are of the same importance and signification, and none of them include any thing of imperfection, they are properly used in the declaration of the unity of the Godhead. There is mention in the Scripture of the Godhead of God, <450120>Romans 1:20, "His eternal power and Godhead;" and of his nature, by excluding them from being objects of our worship who are not God by nature, <480408>Galatians 4:8. Now, this natural godhead of God is his substance or essence, with all the holy, divine excellencies which naturally and necessarily appertain whereunto. Such are eternity, immensity, omnipotence, life, infinite holiness, goodness, and the like. This one nature, substance, or essence, being the nature, substance, or essence of Gad, as God, is the nature, essence, and substance of the Father, Son, and Spirit; one and the same absolutely in and unto each of them: for none can be God, as they are revealed to be, but by virtue of this divine nature or being. Herein consists the unity of the Godhead.
Secondly. The distinction which the Scripture reveals between Father, Son, and Spirit, is that whereby they are three hypostases or persons, distinctly subsisting in the same divine essence or being. Now, a divine person is nothing but the divine essence, upon the account of an especial property, subsisting in an especial manner. As in the person of the Father there is the divine essence and being, with its property of begetting the Son, subsisting in an especial manner as the Father, and because this person has the whole divine nature, all the essential properties of that nature are in that person. The wisdom, the understanding of God, the will of God, the immensity of God, is in that person, not as that person, but as
498
the person is God. The like is to be said of the persons of the Son and of the Holy Ghost. Hereby each person having the understanding, the will, and power of God, becomes a distinct principle of operation; and yet all their acting ad extra being the acting of God, they are undivided, and are all the works of one, of the selfsame God. And these things do not only necessarily follow, but are directly included, in the revelation made concerning God and his subsistence in the Scriptures.
[Thirdly.] There are, indeed, very many other things that are taught and disputed about this doctrine of the Trinity; as, the manner of the eternal generation of the Son, -- of the essence of the Father. -- of the procession of the Holy Ghost, and the difference of it from the generation of the Son, -- of the mutual in-being of the persons, by reason of their unity in the same substance or essence, -- the nature of their personal subsistence, with respect unto the properties whereby they are mutually distinguished; -- all which are true and defensible against all the sophisms of the adversaries of this truth. Yet, because the distinct apprehension of them, and their accurate expression, is not necessary unto faith, as it is our guide and principle in and unto religious worship and obedience, they need not here be insisted on. Nor are those brief explications themselves before mentioned so proposed as to be placed immediately in the same rank or order with the original revelations before insisted on, but only are pressed as proper expressions of what is revealed, to increase our light and farther our edification. And although they cannot rationally be opposed or denied, nor ever were by any, but such as deny and oppose the things themselves as revealed, yet they that do so deny or oppose them, are to be required positively, in the first place, to deny or disapprove the oneness of the Deity, or to prove that the Father, or Son, or Holy Ghost, in particular, are not God, before they be allowed to speak one word against the manner of the explication of the truth concerning them. For either they grant the revelation declared and contended for, or they do not. If they do, let that concession be first laid down, namely, -- that the Father, Son, and Spirit, are one God and then let it be debated, whether they are one in substance and three in persons, or how else the matter is to be stated. If they deny it, it is a plain madness to dispute of the manner of any thing, and the way of expressing it, whilst the thing itself is denied to have a being; for of that which is not, there is neither manner, property, adjunct, nor effect. Let,
499
then, such persons as this sort of men are ready to attempt with their sophistry, and to amuse with cavils about persons, substances, subsistence, and the like, desire to know of them what it is that they would be at. What would they deny? What would they disapprove? Is it that God is one? Or that the Father is God, or the Son, or the Holy Ghost is so? If they deny or oppose either of these, they have testimonies and instances of divine revelation, or may have, in a readiness, to confound the devil and all his emissaries. If they will not do so, if they refuse it, then let them know that it is most foolish and unreasonable to contend about expressions and explications of any thing, or doctrine, about the manner, respects, or relations of any thing, until the thing itself, or doctrine, be plainly confessed or denied. If this they refuse, as generally they do and will (which I speak upon sufficient experience), and will not be induced to deal openly, properly, and rationally, but will keep to their cavils and sophisms about terms and expressions, all farther debate or conference with them may justly, and ought, both conscientiously and rationally, to be refused and rejected. For these sacred mysteries of God and the gospel are not lightly to be made the subject of men's contests and disputations.
But as we dealt before in particular, so here I shall give instances of the sophistical exceptions that are used against the whole of this doctrine, and that with respect unto some late collections and representations of them; from whence they are taken up and used by many who seem not to understand the words, phrases, and expressions themselves, which they make use of.
The sum of what they say in general is, --
1. "How can these things be? How can three be one, and one be three? Every person has its own substance; and, therefore, if there be three persons, there must be three substances, and so three Gods."
Answer. Every person has distinctly its own substance, for the one substance of the Deity is the substance of each person, so it is still but one; but each person has not its own distinct substance, because the substance of them all is the same, as has been proved.
2. They say, "That if each person be God, then each person is infinite, and there being three persons, there must be three infinites."
500
Answer: This follows not in the least; for each person is infinite as he is God. All divine properties, such as to be infinite is, belong not to the persons on the account of their personality, but on the account of their nature, which is one, for they are all natural properties.
3. But they say, "If each person be God, and that God subsist in three persons, then in each person there are three persons or Gods."
Answer: The collusion of this sophism consists in that expression, "be God" and "that God." In the first place the nature of God is intended; in the latter, a singular person. Place the words intelligibly, and they are thus: -- If each person be God, and the nature of God subsists in three persons, then in each person there are three persons; and then the folly of it will be evident.
4. But they farther infer, "That if we deny the persons to be infinite, then an infinite being has a finite mode of subsisting, and so I know not what supposition they make hence; that seeing there are not three infinites, then the Father, Son, and Spirit are three unites, that make up an infinite."
The pitiful weakness of this cavil is open to all; for finite and infinite are properties and adjuncts of beings, and not of the manner of the subsistence of any thing. The nature of each person is infinite, and so is each person because of that nature. Of the manner of their subsistence, finite and infinite cannot be predicated or spoken, no farther than to say, an infinite being does so subsists.
5. "But you grant," say they, "that the only true Good is the Father, and then if Christ be the only true God, he is the Father."
Answer: We say, the only true God is Father, Son, and Holy Ghost. We never say, the Scripture never says, that the Father only is the true God; whence it would follow, that, he that is the true God is the Father. But we grant the Father to be the only true God; and so we say is the Son also. And it does not at all thence follow that the Son is the Father; because, in saying the Father is the true God, we respect not his paternity, or his paternal relation to his Son, but his nature, essence, and being. And the same we affirm concerning the other persons. And to say, that because each person is God, one person must be another, is to crave leave to
501
disbelieve what God has revealed, without giving any reason at all for their so doing.
But this sophism being borrowed from another, namely, Crellius, who insisted much upon it, I shall upon his account, and not on theirs, who, as far as I can apprehend, understand little of the intendment of it, remove it more fully out of the way. It is proposed by him in way of syllogism, thus, "The only true God is the Father; Christ is the only true God therefore he is the Father." Now, this syllogism is ridiculously sophistical. For, in a categorical syllogism the major proposition is not to be particular, or equipollent to a particular; for, from such a proposition, when any thing communicable to more is the subject of it, and is restrained unto one particular, nothing can be inferred in the conclusion. But such is this proposition here, The only true God is the Father. It is a particular proposition, wherein the subject is restrained unto a singular or individual predicate, though in itself communicable to more. Now, the proposition being so made particular, the terms of the subject or predicate are supposed reciprocal, -- namely, that one God, and the Father, are the same; which is false, unless it be first proved that the name God is communicable to no more, or no other, than is the other term of Father: which to suppose, is to beg the whole question; for the only true God has a larger signification than the term of Father or Son. So that, though the only true God be the Father, yet every one who is true God is not the Father. Seeing, then, that the name of God here supplies the place of a species, though it be singular absolutely, as it respects the divine nature, which is absolutely singular and one, and cannot be multiplied, yet in respect of communication it is otherwise; it is communicated unto more, -- namely, to the Father, Son, and Holy Ghost. And, therefore, if any thing be intended to be concluded from hence, the proposition must be expressed according to what the subject requires, as capable of communication or attribution to more than one, as thus: Whoever is the only true God is the Father; -- which proposition these persons and their masters shall never be able to prove.
I have given, in particular, these strictures thus briefly upon these empty sophisms; partly because they are well removed already, and partly because they are mere exscriptions out of an author not long since
502
translated into English, unto whom an entire answer may see long be returned.
That which at present shall suffice, is to give a general answer unto all these cavils, with all of the same kind which the men of these principles do usually insist upon.
1. "The things," they say, "which we teach concerning the Trinity, are contrary to reason;" and thereof they endeavor to give sundry instances, wherein the sum of the opposition which they make unto this truth does consist. But first, I ask, What reason is it that they intend? It is their own, the carnal reason of men. By that they will judge of these divine mysteries. The Scripture tells us, indeed, that the "spirit of a man which is in him knows the things of a man," -- a man's spirit, by natural reason, may judge of natural things; -- "but the things of God knoweth no man, but the Spirit of God," 1<460211> Corinthians 2:11. So that what we know of these things, we must receive upon the revelation of the Spirit of God merely, if the apostle may be believed. And it is given unto men to know the mysteries of the kingdom of God, -- to some, and not to others; and unless it be so given them, they cannot know them. In particular, none can know the Father unless the Son reveal him. Nor will, or does, or can, flesh and blood reveal or understand Jesus Christ to be the Son of the living God, unless the Father reveal him, and instruct us in the truth of it, <401617>Matthew 16:17. The way to come to the acknowledgment of these things, is that described by the apostle, <490314>Ephesians 3:14-19,
"For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named, that he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints," etc.
As also, <510202>Colossians 2:2,3, That ye might come "unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ, in whom are hid all the treasures of wisdom and knowledge." It is by faith and prayer, and through the revelation of God, that we may come to the acknowledgment of these things, and not by the carnal reasonings of men of corrupt minds.
503
2. What reason do they intend? If reason absolutely, the reason of things, we grant that nothing contrary unto it is to be admitted. But reason as it is in this or that man, particularly in themselves, we know to be weak, maimed, and imperfect; and that they are, and all other men, extremely remote from a just and full comprehension of the whole reason of things. Are they in such an estate as that their apprehension shall pass for the measure of the nature of all things? We know they are far from it. So that though we will not admit of any thing that is contrary to reason, yet the least intimation of a truth by divine revelation will make me embrace it, although it should be contrary to the reason of all the Socinians in the world. Reason in the abstract, or the just measure of the answering at one thing unto another, is of great moment: but reason -- that is, what is pretended to be so, or appears to be so unto this or that man, especially in and about things of divine revelation -- is of very small importance (of none at all) where it rises up against the express testimonies of Scripture, and these multiplied, to their mutual confirmation and explanation.
3. Many things are above reason, -- that is, as considered in this or that subject, as men, -- which are not at all against it. It is an easy thing to compel the most curious inquirers of these days to a ready confession hereof, by multitudes of instances in things finite and temporary; and shall any dare to deny but it may be so in things heavenly, divine, and spiritual? Nay, there is no concernment of the being of God, or his properties, but is absolutely above the comprehension of our reason. We cannot by searching find out God, we cannot find out the Almighty to perfection.
4. The very foundation of all their objections and cavils against this truth, is destructive of as fundamental principles of reason as are in the world. They are all, at best, reduced to this: It cannot be thus in things finite; the same being cannot in one respect be one, in another three, and the like: and therefore it is so in things infinite. All these seasonings are built upon this supposition, that that which is finite can perfectly comprehend that which is infinite, -- an assertion absurd, foolish, and contradictory unto itself. Again; it is the highest reason in things of pure revelation to captivate our understandings to the authority of the Revealer; which here is rejected. So that by a loud, specious, pretense of reason, these men, by a little captious sophistry, endeavor not only to countenance their unbelief, but to evert the greatest principles of reason itself.
504
5. The objections these men principally insist upon, are merely against the explanations we use of this doctrine, -- not against the primitive revelation of it, which is the principal object of our faith; which, how preposterous and irrational a course of proceeding it is, has been declared.
6. It is a rule among philosophers, that if a man, on just grounds and reasons, have embraced any opinion or persuasion, he is not to desert it merely because he cannot answer every objection against it. For if the objections wherewith we may be entangled be not of the same weight and importance with the reason on which we embraced the opinion, it is a madness to forego it on the account thereof. And much more must this hold amongst the common sort of Christians, in things spiritual and divine. If they will let go and part with their faith in any truth, because they are not able to answer distinctly some objections that may be made against it, they may quickly find themselves disputed into atheism.
7. There is so great an intimation made of such an expression and resemblance of a Trinity in unity in the very works of the creation, as learned men have manifested by various instances, that it is most unreasonable to suppose that to be contrary to reason which many objects of rational consideration do more or less present unto our minds.
8. To add no more considerations of this nature, let any of the adversaries produce any one argument or grounds of reason, or those pretended to be such, against that that has been asserted, that has not already been baffled a thousand times, and it shall receive an answer; or a public acknowledgment, that it is indissoluble.
505
OF THE PERSON OF CHRIST
The next head of opposition made by the men of this conspiracy against this sacred truth, is against the head of all truth, the person of our Lord Jesus Christ. The Socinians, indeed, would willingly put a better face or color upon their error about the person of Christ than it will bear or endure to lie on it. For in their catechism, unto this question, "Is the Lord Jesus Christ purus homo, a mere man?" they answer, "By no means." "How then? Has he a divine nature also?" Which is their next question. To this they say, "By no means; for this is contrary to right reason." How, then, will these pretended masters of reason reconcile these things? For to us it seems, that if Christ has no other nature but that of man, he is as to his nature purus homo, a mere man, and no more. Why, they answer, that "he is not a mere man, because he was born of a virgin." Strange that that should be an argument to prove him more than a man, which the Scripture, and all men in their right wits, grant to be an invincible reason to prove him to be a man, and, as he was born of her, no more. <451003>Romans 10:3, "Concerning his Son Jesus Christ our Lord, which was made of the seed of David according to the flesh" <450905>Romans 9:5, "Whose are the fathers, and of whom, as concerning the flesh, Christ came." <480404>Galatians 4:4, "God sent forth his Son, made of a woman, made under the law." But, say they, "He was endowed with the Spirit, wrought miracles, was raised from the dead, had all power given [him] in heaven and earth; for by these degrees he became to be God." But all men see that the inquiry is about the nature of Christ, and this answer is about his state and condition. Now this changes not his nature on the one hand, no more than his being humbled, poor, and dying, did on the other. This is the right reason we have to deal withal in these men! If a man should have inquired of some of them of old, whether Melchizedek were purus homo, a mere man, some of them would have said, "No, because he was the Holy Ghost;" some, "No, because he was the Son of God himself;" and some, "No, because he was an angel;" -- for such foolish opinions have men fallen into. But how Scottish soever their conceptions were, their answer to that inquiry would have been regular, because the question and answer respect the same subject in the same respect; but never any was so stupid as to answer, "He was not a
506
mere man, (that is, by nature,) because he was a priest of the high God," -- which respects his office and condition. Yet, such is the pretense of these men about the person of Christ, to incrustate and give some color unto their foul disbelief; as supposing that it would be much to their disadvantage to own Christ only as a mere man, -- though the most part of their disputes that they have troubled the Christian world withal have had no other design nor aim but to prove him so to be, and nothing else. I shall briefly, according to the method insisted on, first lay down what is the direct revelation which is the object of our faith in this matter, then express the revelation itself in the Scripture testimonies wherein it is recorded; and having vindicated some one or other of them from their exceptions, manifest how the doctrine hereof is farther explained, unto the edification of them that believe. That there is a second person, the Son of God, in the holy tri-unity of the Godhead, we have proved before. That this person did, of his infinite love and grace, take upon him our nature, -- human nature, -- so as that the divine and human nature should become one person, one Christ, God and man in one, so that whatever he does in and about our salvation, it is done by that one person, God and man, is revealed unto us in the Scripture as the object of our faith: and this is that which we believe concerning the person of Christ. Whatever acts are ascribed unto him, however immediately performed, in or by the human nature, or in and by his divine nature, they are all the acts of that one person, in whom are both these natures. That this Christ, God and man, is, because he is God, and on the account of what he has done for us as man, to be believed in, worshipped with worship religious and divine, to be trusted and obeyed, this also is asserted in the Scripture. And these things are, as it were, the common notions of Christian religion, -- the common principles of our profession, which the Scriptures also abundantly testify unto.
<230714>Isaiah 7:14, "Behold, a virgin shall conceive, and bear a son, and shall call his name Emmanuel;"
that is, he shall be God with us, or God in our nature. Not that that should be his name whereby he should be called in this world; but that this should be the condition of his person, -- he should be "God with us," God in our nature. So are the words expounded,
507
<400120>Matthew 1:20-23, "That which is conceived in her is of the Holy Ghost. And she shall bring forth a son, and thou shalt call his name Jesus; for he shall save his people from their sins. Now all this was done, that it might be fulfilled which was spoken of the Lord by the prophet, saying, Behold, a virgin shall be with child, and shall bring forth a son, and they shall call his name Emmanuel; which, being interpreted, is, God with us."
his name whereby he was to be called, was Jesus; that is, a Savior. And thereby was accomplished the prediction of the prophet, that he should be Emmanuel; which, being interpreted, is, "God with us." Now, a child born to be "God with us," is God in that child taking our nature upon him; and no otherwise can the words be understood.
<230906>Isaiah 9:6, "Unto us a child is born, unto us a son is given: and his name shall be called The mighty God."
The child that is born, the son that is given, is the mighty God; and as the mighty God, and a child born, or son given, he is the Prince of Peace, as he is there called, or our Savior.
<430114>John 1:14, "The Word was made flesh." That the Word was God, who made all things, he had before declared. Now, he affirms that this Word was made flesh. How? Converted into flesh, into a man, so that he who was Good ceased so to be, and was turned or changed into flesh, -- that is, a man? Besides that this is utterly impossible, it is not affirmed. For the Word continued the Word still, although he was "made flesh," or "made of a woman," as it is elsewhere expressed, -- or made of the seed of David, -- or took our flesh or nature to be his own. Himself continuing God, as he was, became man also, which before he was not "The Word was made flesh;" This is that which we believe and assert in this matter.
See <430313>John 3:13,31, 6:62, 16:28. All which places assert the person of Christ to have descended from heaven in the assumption of human nature, and ascended into heaven therein [in that nature] being assumed; and to have been in heaven as to his divine nature, when he was on the earth in the flesh that he had assumed.
508
<442028>Acts 20:28, "Feed the church of God, which he has purchased with his own blood." The person spoken of is said to be God absolutely, -- "the church of God." And this God is said to have blood of his own; -- the blood of Jesus Christ, being the blood of him that was God, though not the blood of him as God; for God is a spirit. And this undeniably testifies to the unity of his person as God and man.
<450103>Romans 1:3,4, "Concerning his Son Jesus Christ our Lord, who was made of the seed of David according to the flesh; and declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead."
<450905>Romans 9:5, "Whose are the fathers, and of whom, as concerning the flesh, Christ came, who is over all, God blessed for ever. Amen."
This is all we desire that we may believe without disturbance from the glamours of these men, -- namely, that the same Christ, as concerning the flesh, came of the fathers, of David, and, in himself, is over all, God blessed for ever. This the Scripture asserts plainly; and why we should not believe it firmly, let these men give a reason when they are able.
<480404>Galatians 4:4, "God sent forth his Son made of a woman." He was his Son, and was made of a woman, according as he expresses it, <581005>Hebrews 10:5, "A body hast thou prepared me;" as also, <450803>Romans 8:3.
<501405>Philippians 2:5-7, "Let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men."
It is the same Christ that is spoken of. And it is here affirmed of him, that he was "in the form of God, and thought it not robbery to be equal with God." But is this all? Is this Jesus Christ God only? Does he subsist only in the form or nature of God? No; says the apostle, "He took upon him the form of a servant, was made in the likeness of men, and was found in fashion as a man." That his being truly a man is expressed in these words
509
our adversaries deny not; and we therefore believe that the same Jesus Christ is God also, because that is no less plainly expressed.
1<540316> Timothy 3:16, "And without controversy, great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels."
It is a mystery, indeed; under which name it is despised now and reproached; nor are we allowed so to call it, but are reflected on as flying to mysteries for our defense. But we must take leave to speak in this matter according to His directions without whom we cannot speak at all. A mystery it is, and that a great mystery; and that confessedly so, by all that do believe. And this is, that "God was manifested in the flesh." That it is the Lord Christ who is spoken of, every one of the ensuing expressions do evince: "Justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory." And this, also, is the substance of what we believe in this matter, -- namely, that Christ is God manifest in the flesh; which we acknowledge, own, and believe to be true, but a great mystery, -- yet no less great and sacred a truth notwithstanding.
<580214>Hebrews 2:14, "Forasmuch then as the children are partakers of flesh and blood, he also himself likewise took part of the same."
Verse 16, "For verily he took not on him the nature of angels; but he took on him the seed of Abraham." and this plainly affirms his preexistence unto that assumption of our nature, and the unity of his person in it being so assumed.
1<620316> John 3:16, "Hereby perceive we the love of God, because he laid down his life for us."
He who was Glad laid down for a season and parted with that life which was his own, in that nature of ours which he had assumed. And that taking of our nature is called his "coming in the flesh;" which whose denies, is "not of God, but is the spirit of Antichrist," chap. 4:3.
These are some of the places wherein the person of Christ is revealed unto our faith, that we may believe in the Son of God, and have eternal life.
510
The method formerly proposed would require that I should take off the general objections of the adversaries against this divine revelation, as also vindicate some peculiar testimonies from their exceptions; but because a particular opposition unto this truth has not, as yet, publicly and directly been maintained and managed by any that I know of among ourselves, though the denial of it be expressly included in what they do affirm, I shall leave the farther confirmation thereof unto some other occasion, if it be offered, and it be judged necessary.
And this is that which the faith of believers rests in, as that which is plainly revealed unto them, -- namely, that Jesus Christ is God and man in one person; and that all his acting in their behalf are the actings of him who is God and man; and that this Son of God, God and man, is to be believed in by them, and obeyed, that they [may] have eternal life.
What is farther added unto these express testimonies, and the full revelation of the truth contained in them in this matter, in way of explication educed from them, and suitable unto them, to the edification of the church, or information of the minds of believers in the right apprehension of this great mystery of God manifested in the flesh, may be reduced to these heads: --
1. That the person of the Son of God did not, in his assuming human nature to be his own, take an individual person of any one into a near conjunction with himself, but preventing the personal subsistence of human nature in that flesh which he assumed, he gave it its subsistence in his own person; whence it has its individuation and distinction from all other persons whatever. This is the personal union. The divine and human nature in Christ have but one personal subsistence; and so are but one Christ, one distinct personal principle of all operations, of all that he did or does as mediator. And this undeniably follows from what is declared in the testimonies mentioned. For the Word could not be made flesh, nor could he take on him the seed of Abraham, nor could the mighty God be a child born and given unto us, nor could God shed his blood for his church, but that the two natures so directly expressed must be united in one person; for otherwise, as they are two natures still, they would be two persons also.
511
2. Each nature thus united in Christ is entire, and preserves unto itself its own natural properties. For he is no less perfect God for being made man; nor no less a true, perfect man, consisting of soul and body, with all their essential parts, by that nature's being taken into subsistence with the Son of God. His divine nature still continues immense, omniscient, omnipotent, infinite in holiness, etc.; his human nature, finite, limited, and, before its glorification, subject to all infirmities of life and death that the same nature in others, absolutely considered, is obnoxious unto.
3. In each of these natures he acts suitably unto the essential properties and principles of that nature. As God, he made all things, upholds all things by the word of his power, fills heaven and earth, etc.; as man, he lived, hungered, suffered, died, rose, ascended into heaven: yet, by reason of the union of both these natures in the same person, not only his own person is said to do all these things, but the person expressed by the name which he has on the account of one nature, is said to do that which he did only in the other. So God is said to "redeem his church with his own blood," and to "lay down his life for us," and the Son of man to be in heaven when he was on the earth; all because of the unity of his person, as was declared. And these things do all of them directly and undeniably flow from what is revealed concerning his person, as before is declared.
512
OF THE SATISFACTION OF CHRIST
The last thing to be inquired into, upon occasion of the late opposition to the great fundamental truths of the gospel, is the satisfaction of Christ. And the doctrine hereof is such as, I conceive, needs rather to be explained than vindicated. For it being the center wherein most, if not all, the lines of gospel promises and precepts do meet, and the great medium of all our communion with God in faith and obedience, the great distinction between the religion of Christians and that of all others in the world, it will easily, on a due proposal, be assented unto by all who would he esteemed disciples of Jesus Christ. And whether a parcel of insipid cavils may be thought sufficient to obliterate the revelation of it, men of sober minds will judge and discern.
For the term of satisfaction, we contend not about it. It does, indeed, properly express and connote that great effect of the death of Christ which, in the cause before us, we plead for. But yet, because it belongs rather to the explanation of the truth contended for, than is used expressly in the revelation of it, and because the right understanding of the word itself depends on some notions of law that as yet we need not take into consideration, I shall not, in this entrance of our discourse, insist precisely upon it, but leave it as the natural conclusion of what we shall find expressly declared in the Scripture. Neither do I say this as though I did decline the word, or the right use of it, or what is properly signified by it, but do only cast it into its proper place, answerable unto our method and design in the whole of this brief discourse.
I know some have taken a new way of expressing and declaring the doctrine concerning the mediation of Christ, with the causes and ends of his death, which they think more rational than that usually insisted on: but, as what I have yet heard of or seen in that kind, has been not only unscriptural, but also very irrational, and most remote from that accuracy whereunto they pretend who make use of it; so, if they should publish their conceptions, it is not improbable but that they may meet with a scholastic examination by some hand or other.
513
Our present work, as has been often declared, is for the establishment of the faith of them who may be attempted, if not brought into danger, to be seducers by the sleights of some who lie in wait to deceive, and the glamours of others who openly drive the same design. What, therefore, the Scripture plainly and clearly reveals in this matter, is the subject of our present inquiry. And either in so doing, as occasion shall be offered, we shall obviate, or, in the close of it remove, those sophisms that the sacred truth now proposed to consideration has been attempted withal.
The sum of what the Scripture reveals about this great truth, commonly called the "satisfaction of Christ," may be reduced unto these ensuing heads: --
First. That Adam, being made upright, sinned against God; and all mankind, all his posterity, in him: -- <010127>Genesis 1:27,
"So God created man in his own image, in the image of God created he him; male and female created he them."
Chapter <010311>3:11, "And he said, Who told thee that thou wast naked? Hast thou eaten of the tree whereof I commanded thee that thou shouldest not eat?"
<210729>Ecclesiastes 7:29, "Lo, this only have I found, that God made man upright; but they have sought out many inventions."
<450512>Romans 5:12, "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned."
Verse 18, "Therefore, as by the offense of one judgment came upon all men to condemnation." Verse 19, "By one man's disobedience many were made sinners."
Secondly. That, by this sin of our first parents, all men are brought into an estate of sin and apostasy from God, and of enmity unto him: --
<010605>Genesis 6:5, "God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually."
514
<195105>Psalm 51:5, "Behold, I was shaped in iniquity; and in sin did my mother conceive me."
<450323>Romans 3:23, "For all have sinned, and come short of the glory of God."
<450807>Chapter 8:7, "The carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be."
<490418>Ephesians 4:18, "Having the understanding darkened, being alienated from the life of God, through the ignorance that is in them, because of the blindness of their heart,"
<490201>Chapter 2:1; <510213>Colossians 2:13.
Thirdly. That in this state all men continue in sin against God, nor of themselves can do otherwise: -- <450310>Romans 3:10-12,
"There is none righteous, no, not one: there is none that understandeth, there is none that seeketh after God. They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one."
Fourthly. That the justice and holiness of God, as he is the supreme governor and judge of all the world, require that sin be punished: --
<023407>Exodus 34:7, "That will by no means clear the guilty."
<062419>Joshua 24:19, "He is a holy God; he is a jealous God; he will not forgive your transgressions nor your sins."
<190504>Psalm 5:4-6, "For thou art not a God that has pleasure in wickedness: neither shall evil dwell with thee. The foolish shall not stand in thy sight: thou hatest all workers of iniquity. Thou shalt destroy them that speak leasing."
<350113>Habakkuk 1:13, "Thou art of purer eyes than to behold evil, and canst not look upon iniquity."
<233314>Isaiah 33:14, "Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?"
515
<450132>Romans 1:32, "Who knowing the judgment of God, that they which commit such things are worthy of death."
<450305>Chapter 3:5, 6, "Is God unrighteous who taketh vengeance? (I speak as a man) God forbid: for then how shall God judge the world?"
2<530106> Thessalonians 1:6, "It is a righteous thing with God to recompense tribulation to them that trouble you."
<581229>Hebrews 12:29, "For our God is a consuming fire;"
from <050424>Deuteronomy 4:24.
Fifthly. That God, has also engaged his veracity and faithfulness in the sanction of the law, not to leave sin unpunished: --
<010217>Genesis 2:17, "In the day thou eatest thereof thou shalt surely die."
<052726>Deuteronomy 27:26, "Cursed be he that confirmeth not all the words of this law to do them."
In this state and condition, mankind, had they been left without divine aid and help, must have perished eternally.
Sixthly. That God out of his infinite goodness, grace, and love to mankind, sent his only Son to save and deliver them out of this condition. --
<400121>Matthew 1:21, "Thou shalt call his name Jesus; for he shalt save his people from their sins."
<430316>John 3:16,17, "God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world, but that the world through him might be saved."
<450508>Romans 5:8, "God commendeth his love toward us, in that, while we were yet sinners, Christ died for us."
516
1<620409> John 4:9, "In this was manifested the love of God toward us, because God sent his only begotten Son into the world, that we might live through him."
<620410>Verse 10, "Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins."
1<520110> Thessalonians 1:10, "Even Jesus, which delivered us from the wrath to come."
Seventhly. That this love was the same in Father and Son, acted distinctly in the manner that shall be afterward declared; so, vain are the pretenses of men, who, from the love of the Father in this matter, would argue against the love of the Son, or on the contrary.
Eighthly. That the way, in general, whereby the Son of God, being incarnate, was to save lost sinners, was by a substitution of himself, according to the design and appointment of God, in the room of those whom he was to save: --
2<470521> Corinthians 5:21, "He has made him to be sin for us, who knew no sin; that we might become the righteousness of God in him."
<480313>Galatians 3:13, "Christ has redeemed us from the curse of the law, being made a curse for us"
<450507>Romans 5:7,8, "For scarcely for a righteous man will one die; yet per adventure for a good man some would even dare to die. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us."
<450803>Chapter 8:3, "For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; that the righteousness of the law might be fulfilled in us"
1<600224> Peter 2:24, "Who his own self bare our sins in his own body on the tree."
517
<600318>Chapter 3:18, "For Christ also has once suffered for sins, the just for the unjust, that he might bring us to God."
All these expressions undeniably evince a substitution of Christ as to suffering in the stead of them whom he was to save; which, in general, is all that we intend by his satisfaction, namely, that he was made "sin for us," a "curse for us," "died for us," that is, in our stead, that we might be saved from the wrath to come. And all these expressions, as to their true, genuine importance, shall be vindicated as occasion shall require.
Ninthly. This way of his saving sinners is, in particular, several ways expressed in the Scriptures.
1. That he offered himself a sacrifice to God, to make atonement for our sins; and that in his death and sufferings: -- <235310>Isaiah 53:10, "When thou shalt make his soul an offering for sin." <430129>John 1:29, "Behold the lamb of God, who taketh away the sin of the world." <490502>Ephesians 5:2, "Christ hath loved us, and has given himself for us an offering and a sacrifice to God for a sweet-smelling savor." <580217>Hebrews 2:17, Was "a merciful high priest in things pertaining to God, to make reconciliation for the sins of the people." Chapter 9:11-14, "But Christ being come a high priest of good things to come, by a greater and more perfect tabernacle, not made with hands, that is to say, not of this building; neither by the blood of goats and calves, but by his own blood, he entered in once into the holy place, having obtained eternal redemption for us. For if the blood of bulls," etc., "how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your consciences from dead works?"
2. That he redeemed us by paying a price, a ransom, for our redemption: -- <411045>Mark 10:45, "The Son of man came to give his life a ransom for many." 1<460620> Corinthians 6:20, 7:23, "For ye are bought with a price." 1<540206> Timothy 2:6, "Who gave himself a ransom for all, to be testified in due time." <560214>Titus 2:14, "Who gave himself for us, that he might redeem us from all iniquity." 1<600118> Peter 1:18,19, "For ye were not redeemed with corruptible things, as silver and gold; but with the precious blood of Christ, as of a lamb without blemish and without spot."
3. That he bare our sins, or the punishment due unto them: -- <235305>Isaiah 53:5,6,
518
"He was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him, and with his stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and the LORD has laid on him the iniquity of us all."
Verse 11, "For he shall bear their iniquities." 1<600224> Peter 2:24, "Who his own self bare our sins in his own body on the tree."
4. That he answered the law and the penalty of it: --
<450803>Romans 8:3,4, "God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; that the righteousness of the law might be fulfilled in us."
<480313>Galatians 3:13, "Christ has redeemed us from the curse of the law, being made a curse for us."
<480405>Chapter 4:4,5, "God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law"
5. That he died for sin, and sinners, to expiate the one, and in the stead of the other: -- <450425>Romans 4:25, "He was delivered for our offenses." <450510>Chapter 5:10, "When we were enemies, we were reconciled to God by the death of his Son." 1<461503> Corinthians 15:3, "Christ died for our sins according to the Scriptures." 2<470514> Corinthians 5:14, "For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead," 1<520509> Thessalonians 5:9,10.
6. Hence, on the part of God it is affirmed, that "he spared him not, but delivered him up for us all," <450832>Romans 8:32; and caused "all our iniquities to meet upon him," <235306>Isaiah 53:6.
7. The effect hereof was, --
(1.) That the righteousness of God was glorified.
<450325>Romans 3:25,26, "Whom God has set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins."
519
(2.) The law fulfilled and satisfied, as in the places before quoted, chap. 8:3,4; <480313>Galatians 3:13, 4:4,5.
(3.) God reconciled. 2<470518> Corinthians 5:18,19, "God was in Christ reconciling the world unto himself, not imputing their trespasses unto them." <580217>Hebrews 2:17, "he made reconciliation for the sins of the people."
(4.) Atonement was made for sin. <450511>Romans 5:11, "By whom we have now received the atonement;" and peace was made with God.
<490214>Ephesians 2:14,16, "For he is our peace, who has made both one, . . . that he might reconcile both unto God in one body by the cross, having slain the enmity thereby."
(5.) He made an end of sin. <270924>Daniel 9:24,
"To finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness."
The glory of God in all these things being exalted, himself was well pleased, righteousness and everlasting redemption, or salvation, purchased for sinners. <580914>Hebrews 9:14, For in that "the chastisement of our peace was upon him," and that "by his stripes we are healed," he being punished that we might go free, himself became a captain of salvation unto all that do obey him.
I have fixed on these particulars, to give every ordinary reader an instance how fully and plainly what he is to believe in this matter is revealed in the Scripture. And should I produce all the testimonies which expressly give witness unto these positions, it is known how great a part of the Bible must be transcribed. And these are the things which are indispensably required of us to believe, that we may be able to direct and regulate our obedience according to the mind and will of God. In the explanation of this doctrine unto farther edification, sundry things are usually insisted on, which necessarily and infallibly ensue upon the propositions of Scripture before laid down, and serve to beget in the minds of believers a due apprehension and right understanding of them; as, --
520
1. That God in this matter is to be considered as the chief, supreme, absolute rector and governor of all, -- as the Lord of the law, and of sinners; but yet so as an offended ruler: not as an offended person, but as an offended ruler, who has right to exact punishment upon transgressions, and whose righteousness of rule requires that he should so do.
2. That because he is righteous and holy, as he is the supreme Judge of all the world, it is necessary that he do right in the punishing of sin; without which the order of the creation cannot be preserved. For sin being the creature's deduction of itself from the order of its dependence upon, and obediences unto, the Creator and supreme Lord of all, without a reduction of it by punishment, confusion would be brought into the whole creation.
3. That whereas the law, and the sanction of it, is the moral or declarative cause of the punishment of sin, and it directly obliges the sinner himself unto punishment; God, as the supreme ruler, dispenses, not with the act of the law, but the immediate object, and substitutes another sufferer in the room of them who are principally liable unto the sentence of it, and are now to be acquitted or freed; -- that so the law may be satisfied, requiring the punishment of sin; justice exalted, whereof the law is an effect; and yet the sinner saved.
4. That the person thus substituted was the Son of God incarnate, who had power so to dispose of himself, with will and readiness for it; and was, upon the account of the dignity of his person, able to answer the penalty which all others had incurred and deserved.
5. That God, upon his voluntary susception of this office, and condescension to this work, did so lay our sins, in and by the sentence of the law, upon him, that he made therein full satisfaction for what ever legally could be charged on them for whom he died or suffered.
6. That the special way, terms, and conditions, whereby and wherein sinners may be interested in this satisfaction made by Christ, are determined by the will of God, and declared in the scripture.
These, and the like things, are usually insisted on in the explication or declaration of this head of our confession; and there is not any of them but may be sufficiently confirmed by divine testimonies. It may also be farther
521
evinced, that there is nothing asserted in them, but what is excellently suited unto the common notions which mankind has of God and his righteousness; and that in their practice they answer the light of nature and common reason, exemplified in sundry instances among the nations of the world.
I shall therefore take one argument from some of the testimonies before produced in the confirmation of this sacred truth, and proceed to remove the objections that are commonly bandied against it.
If the Lord Christ, according to the will of the Father, and by his own counsel and choice, was substituted, and did substitute himself, as the mediator of the covenant, in the room and in the stead of sinners, that they might be saved, and therein bare their sins, or the punishment due unto their sins, by undergoing the curse and penalty of the law, and therein also, according to the will of God, offered up himself for a propitiatory, expiatory sacrifice, to make atonement for sin, and reconciliation for sinners, that the justice of God being appeased, and the law fulfilled, their might go free, or be delivered from the wrath to come; and if therein, also, he paid a real satisfactory price for their redemption; then he made satisfaction to God for sin: for these are the things that we intend by that expression of satisfaction. But now all these things are openly and filly witnessed unto in the testimonies before produced, as may be observed by suiting some of them unto the several particulars here asserted: --
As, 1. What was done in this matter, was from the will, purpose, and love of God the Father, <194006>Psalm 40:6-8; <581005>Hebrews 10:5-7; <440428>Acts 4:28; <430316>John 3:16; <450803>Romans 8:3.
2. It was also done by his own voluntary consent, <501706>Philippians 2:6-8.
3. He was substituted, and did substitute himself, as the mediator of the covenant, in the room and stead of sinners, that they may be saved, <581005>Hebrews 10:5-7, 12:22; <450325>Romans 3:25,26, 5:7,8.
4. And he did therein bear their sins, or the punishment due to their sins, <235306>Isaiah 53:6,11; 1<600224> Peter 2:24. And this, --
522
5. By undergoing the curse and penalty of the law, <480313>Galatians 3:13; or the punishment of sin required by the law, 2<470521> Corinthians 5:21; <450803>Romans 8:3.
6. Herein, also, according to the will of God, he offered up himself a propitiatory and expiatory sacrifice, to make atonement for sin and reconciliation for sinners, <490506>Ephesians 5:6; <450506>Romans 5:6; <580911>Hebrews 9:11-14; -- which he did, that the justice of God being satisfied, and the law fulfilled, sinners might be freed from the wrath to come, <450325>Romans 3:25; 1<520110> Thessalonians 1:10.
7. And hereby also he paid a real price of redemption for sin and sinners, 1<600118> Peter 1:18,19; 1<460620> Corinthians 6:20. These are the things which we are to believe concerning the satisfaction of Christ. And our explication of this doctrine we are ready to defend when called whereunto.
The consideration of the objections which are raised against this great fundamental truth shall close this discourse. And they are of two sorts: -- First, In general, to the whole doctrine, as declared, or some of the more signal heads or parts of it. Secondly, Particular instances in this or that supposal, as consequences of the doctrine asserted. And, in general, --
First, they say "This is contrary to, and inconsistent with, the love, grace, mercy, and goodness of God, which are so celebrated in the Scripture as the principal properties of his nature and acts of his will wherein he will be glorified; -- especially contrary to the freedom of forgiveness, which we are encouraged to expect, and commanded to believe." And this exception they endeavor to firm by testimonies that the Lord is good and gracious and that he does freely forgive us our sins and trespasses.
Answer: 1. I readily grant that whatever is really contrary to the grace, goodness, and mercy of God, whatever is inconsistent with the free forgiveness of sin, is not to be admitted; for these things are fully revealed in the Scripture, and must have a consistency with whatever else is therein revealed of God or his will.
2. As God is good, and gracious, and merciful, so also he is holy, righteous, true, and faithful. And these things are no less revealed concerning him than the others; and are no less essential properties of his nature than his
523
goodness and grace. And as they are all essentially the same in him, and considered only under a different habitue or respect, as they are exerted by acts of his will; so it belongs to his infinite wisdom, that the effects of them, though divers, and produced by divers ways and means, may no way be contrary one to the other, but that mercy be exercised without the prejudice of justice or holiness, and justice be preserved entire, without any obstruction to the exercise of mercy.
3. The grace and love of God, that in this matter the Scripture reveals to be exercised in order unto the forgiveness of sinners, consists principally in two things: --
(1.) In his holy eternal purpose of providing a relief for lost sinners. He has done it, "to the praise of the glory of his grace," <490106>Ephesians 1:6.
(2.) In the sending his Son in the pursuit and for the accomplishment of the holy purpose of his will and grace. Herein most eminently does the Scripture celebrate the love, goodness, and kindness of God, as that whereby, in infinite and for ever to be adored wisdom and grace, he made way for the forgiveness of our sins. <430316>John 3:16, "God so loved the world, that he gave his only begotten Son." <450325>Romans 3:25, "Whom God has set forth to be a propitiation through faith in his blood." <450508>Romans 5:8, "God commendeth his love toward us, in that, while we were yet sinners, Christ died for us." <560304>Titus 3:4; 1<620409> John 4:9,10. Herein consists that ever to be adored love, goodness, grace, mercy, and condescension of God. Add hereunto, that, in the act of causing our iniquities to meet on Christ, wherein he immediately intended the declaration of his justice, <450325>Romans 3:25, -- "not sparing him, in delivering him up to death for us all," <450832>Romans 8:32, -- there was a blessed harmony in the highest Justice and most excellent grace and mercy. This grace, this goodness, this love of God towards mankind, towards sinners, our adversaries in this matter neither know nor understand; and so, indeed, what lies in them, remove the foundation of the whole gospel, and of all that faith and obedience which God requires at our hands.
4. Forgiveness, or the actual condonation of sinners, the pardon and forgiveness of sins, is free; but yet so as it is everywhere restrained unto a respect unto Christ, unto his death rind blood- shedding. <490107>Ephesians 1:7, "We have redemption through his blood, the forgiveness of sins."
524
<490432>Chapter 4:32. "God for Christ's sake has forgiven you." <450325>Romans 3:25, 26, "God has set him forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins." It is absolutely free in respect of all immediate transactions between God and sinners.
(1.) Free on the part of God.
[1.] In the eternal purpose of it, when he might justly have suffered all men to have perished under the guilt of their sins.
[2.] Free in the means that he used to effect it, unto his glory.
1st. In the sending of his Son; and,
2ndly. In laying the punishment of our sin upon him.
3rdly. In his covenant with him, that it should be accepted on our behalf.
4thly. In his tender and proposal of it by the gospel unto sinners, to be received without money or without price.
5thly. In the actual condonation and pardon of them that do believe.
(2.) It is free on the part of the persons that are forgiven; in that,
[1.] It is given and granted to them, without any satisfaction made by them for their former transgressions.
[2.] Without any merit to purchase or procure it.
[3.] Without any penal, satisfactory suffering here, or in a purgatory hereafter.
[4.] Without any expectation of future recompense; or that, being pardoned, they should then make or give any satisfaction for what they had done before.
And as any of these things would, so nothing else can, impeach the freedom of pardon and forgiveness. Whether, then, we respect the pardoner or the pardoned, pardon is every way free, -- namely, on the part of God who forgives, and on the part of sinners that are forgiven. If
525
God now has, besides all this, provided himself a lamb for a sacrifice; if he has, in infinite wisdom and grace, found out a way thus freely to forgive us our sins, to the praise and glory of his own holiness, righteousness, and severity against sin, as well as unto the unspeakable advancement of that grace, goodness, and bounty which he immediately exercises in the pardon of sin; are these men's eyes evil, because he is good? Will they not be contented to be pardoned, unless they may have it at the rate of despoiling God of his holiness, truth, righteousness, and faithfulness? And as this is certainly done by that way of pardon which these men propose, no reserve in the least being made for the glory of God in those holy properties of his nature which are immediately injured and opposed by sin; so that pardon itself, which they pretend so to magnify, having nothing to influence it but a mere arbitrary act of God's will, is utterly debased from its own proper worth and excellency. And I shall willingly undertake to manifest that they derogate no less from grace and mercy in pardon, than they do from the righteousness and holiness of God, by the forgiveness which they have feigned; and that in it both of them are perverted and despoiled of all their glory.
But they yet say, "If God can freely pardon sin, why does he not do it without satisfaction? If he cannot, he is weaker and more imperfect than man, who can do so."
Answer: 1. God cannot do many things that men can do, -- not that he is more imperfect than they, but he cannot do them on the account of his perfection. He cannot lie, he cannot deny himself, he cannot change; which men can do, and do every day.
2. To pardon sin without satisfaction, in him who is absolutely holy, righteous, true, and faithful, -- the absolute, necessary, supreme Governor of all sinners, -- the author of the law, and sanction of it, wherein punishment is threatened and declared, -- is to deny himself, and to do what one infinitely perfect cannot do.
3. I ask of these men, why God does not pardon sins freely, without requiring faiths repentance, and obedience in them that are pardoned; yea, as the conditions on which they may be pardoned? For, seeing he is so infinitely good and gracious, cannot he pardon men without prescribing such terms and conditions unto them as he knows that men, and that
526
incomparably the greatest number of them, will never come up unto, and so must of necessity perish for ever? Yea, but they say, "This cannot be: neither does this impeach the freedom of pardon; for it is certain that God does prescribe these things, and yet he pardons freely; and it would altogether unbecome the holy God to pardon sinners that continue so to live and die in their sins" But do not these men see that they have hereby given away their cause which they contend for? For, if a prescription of sundry things to the sinner himself, without which he shall not be pardoned, do not at all impeach, as they say, the freedom of pardon, but God may be said freely to pardon sin notwithstanding it; how shall the receiving of satisfaction by another, nothing at all being required of the sinner, have the least appearance of any such thing? If the freedom of forgiveness consists in such a boundless notion as these men imagine, it is certain that the prescribing of faith and repentance in and unto sinners, antecedently to their participation of it, is much more evidently contrary unto it, than the receiving of satisfaction from another who is not to be pardoned can to any appear to be. Secondly, if it be contrary to the holiness of God to pardon any without requiring faith, repentance, and obedience in them (as it is indeed), let not these persons be offended if we believe him when he so frequently declares it, that it was so to remit sin, without the fulfilling of his law and satisfaction of his justice.
Secondly, they say, "There is no such thing as justice in God requiring the punishment of sin; but that that which in him requires and calls for the punishment of sin is his anger and wrath; which expressions denote free acts of his will, and not any essential properties of his nature." So that God may punish sin or not punish it, at his pleasure; therefore there is no reason that he should require any satisfaction for sin, seeing he may pass it by absolutely as he pleases.
Answer: 1. Is it not strange, that the great Governor, the Judge of all the world, which, on the supposition of the creation of it, God is naturally and necessarily, should not also naturally be so righteous as to do right, in rendering unto every one according to his works?
2. The sanction and penalty of the law, which is the rule of punishment, was, I suppose, an effect of justice, -- of God's natural and essential justice, and not of his anger or wrath. Certainly, never did any man make a
527
law for the government of a people in anger. Draco's laws were not made in wrath, but according to the best apprehension of right and justice that he had, though said to be written in blood; and shall we think otherwise of the law of God?
3. Anger and wrath in God express the effects of justice, and so are not merely free acts of his will. This, therefore, is a tottering cause, that is built on the denial of God's essential righteousness. But it was proved before, and it is so elsewhere.
Thirdly, they say, "That the sacrifice of Christ was only metaphorically so," -- that he was a metaphorical priest, not one properly so called; and, therefore, that his sacrifice did not consist in his death and blood-shedding, but in his appearing in heaven upon his ascension, presenting himself unto God in the most holy place not made with hands as the mediator of the new covenant.
Answer: 1. When once these men come to this evasion, they think themselves safe, and that they may go whither they will without control. For they say it is true, Christ was a priest; but only he was a metaphorical one. He offered sacrifice; but it was a metaphorical one. He redeemed us; but with a metaphorical redemption. And so we are justified thereon; but with a metaphorical justification. And so, for aught I know, they are like to be saved with a metaphorical salvation. This is the substance of their plea in this matter: -- Christ was not really a priest; but did somewhat like a priest. He offered not sacrifice really; but did somewhat that was like a sacrifice. He redeemed us not really; but did somewhat that looked like redemption. And what these things are, wherein their analogy consists, what proportion the things that Christ has done bear to the things that are really so, from whence they receive their denomination, it is meet it should be wholly in the power of these persons to declare. But, --
2. What should hinder the death of Christ to be a sacrifice, a proper sacrifice, and, according to the nature, end, and use of sacrifices, to have made atonement and satisfaction for sin?
(1.) It is expressly called so in the Scripture; wherein he is said to "offer himself, to make his soul an offering, to offer himself a sacrifice," <490502>Ephesians 5:2; <580103>Hebrews 1:3, 9:14,25,26, <580727>7:27. And he is himself
528
directly said to be a "priest," or a sacrificer, <580217>Hebrews 2:17. And it is nowhere intimated, much less expressed, that these things are not spoken properly, but metaphorically only.
(2.) The legal sacrifices of the old law were instituted on purpose to represent and prepare the way for the bringing in of the sacrifice of the Lamb of God, so to take away the sin of the world; and is it not strange, that true and real sacrifices should be types and representations of that which was not so? On this supposition, all those sacrifices are but so many seductions from the right understanding of things between God and sinners.
(3.) Nothing is wanting to render it a proper propitiatory sacrifice. For, --
[1.] There was the person offering, and that was Christ himself, <580914>Hebrews 9:14, "He offered himself unto God." "He," that is, the sacrificer, denotes the person of Christ, God and man; and "himself," as the sacrifice, denotes his human nature whence God is said to "purchase his church with his own blood," <442028>Acts 20:28; for he offered himself through the eternal Spirit: so that, --
[2.] There was the matter of the sacrifice, which was the human nature of Christ, soul and body. "His soul was made an offering for sin," <235310>Isaiah 53:10; and his body, "The offering of the body of Jesus Christ," <581010>Hebrews 10:10, -- his blood especially, which is often synecdochically mentioned for the whole.
(4.) His death had the nature of a sacrifice: for, --
[1.] Therein were the sins of men laid upon him, and not in his entrance into heaven; for "he bare our sins in his own body on the tree," 1<600224> Peter 2:24. God made our sins then "to meet upon him," <235306>Isaiah 53:6; which gives the formality unto any sacrifices. "Quad in ejus caput sit," is the formal reason of all propitiatory sacrifices, and ever was so, as is expressly declared, <031621>Leviticus 16:21,22; and the phrase of "bearing sin," of "bearing iniquity," is constantly used for the undergoing of the punishment due to sin.
[2.] It had the end of a proper sacrifice; it made expiation of sin, propitiation and atonement for sin, with reconciliation with God; and so
529
took away that enmity that was between God and sinners, <580103>Hebrews 1:3; <450325>Romans 3:25,26; <580217>Hebrews 2:17,18, 5:10; <450803>Romans 8:3; 2<470518> Corinthians 5:18,19. And although God himself designed, appointed, and contrived, in wisdom, this way of reconciliation, as he did the means for the atoning of his own anger towards the friends of Job, commanding them to go unto him, and with him offer sacrifices for themselves, which he would accept, chap. <1842077>42:7, 8; yet, as he was the supreme Governor, the Lord of all, attended with infinite justice and holiness, atonement was made with him, and satisfaction to him thereby.
What has been spoken may suffice to discover the emptiness and weakness of those exceptions which in general these men make against the truth before laid down from the Scripture. A brief examination of some particular instances, wherein they seek not so much to oppose as to reproach the revelation of this mystery of the gospel, shall put a close to this discourse. It is said, then, --
First, "That if this be so, then it will follow that God is gracious to forgive, and yet it is impossible for him, unless the debt be fully satisfied."
Answer: 1. I suppose the confused and abrupt expression of things here, in words scarcely affording a tolerable sense, is rather from weakness than captiousness; and so I shall let the manner of the proposal pass.
2. What if this should follow, that God is gracious to forgive sinners, and yet will not, cannot, on the account of his own holiness and righteousness, actually forgive any, without satisfaction and atonement made for sin? The worst that can be hence concluded is, that the Scripture is true, which affirms both these in many places.
3. This sets out the exceeding greatness of the grace of God in forgiveness, that when sin could not be forgiven without satisfaction, and the sinner himself could no way make any such satisfaction, he provided himself a sacrifice of atonement, that the sinner might be discharged and pardoned.
4. Sin is not properly a debt, for then it might be paid in kind, by sin itself; but is called so only because it binds over the sinner to punishment, which is the satisfaction to be made for that which is properly a transgression, and improperly only a debt. It is added, --
530
Secondly, "Hence it follows, that the unite and impotent creature more capable of extending mercy and forgiveness than the infinite and omnipotent Creator."
Answer: 1. God being essentially holy and righteous, having engaged his faithfulness in the sanction of the law, and being naturally and necessarily the governor and ruler of the world, the forgiving of sin without satisfaction would be no perfection in him, but an effect of impotency and imperfection, -- a thing which God cannot do, as he cannot lie, nor deny himself.
2. The direct contrary of what is insinuated is asserted by this doctrine; for, on the supposition of the satisfaction and atonement insisted on, not only does God freely forgive, but that in such a way of righteousness and goodness, as no creature is able to conceive or express the glory and excellency of it. And to speak of the poor having pardons of private men, upon particular offenses against themselves, who are commanded so to do, and have no right nor authority to require or exact punishment, nor is any due upon the mere account of their own concernment, in comparison with the forgiveness of God, arises out of a deep ignorance of the whole matter under consideration.
Thirdly. It is added by them, that hence it follows, "That God so loved the world, that he gave his only Son to save it; and yet that God stood off in high displeasure, and Christ gave himself as a complete satisfaction to offended justice."
Answer: Something these men would say, if they knew what or how; for, --
1. That God so loved the world as to give his only Son to save it, is the expression of the Scripture, and the foundation of the doctrine whose truth we contend for.
2. That Christ offered himself to make atonement for sinners, and therein made satisfaction to the justice of God, is the doctrine itself which these men oppose, and not any consequent of it.
3. That God stood off in high displeasure, is an expression which neither the Scripture uses, nor those who declare this doctrine from thence, nor is
531
suited unto divine perfections, or the manner of divine operations. That intended seems to be, that the righteousness and law of God required the punishment due to sin to be undergone, and thereby satisfaction to be made unto God; which is no consequent of the doctrine, but the doctrine itself.
Fourthly. It is yet farther objected, "That if Christ made satisfaction for sin, then he did it either as God or as man, or as God and man."
Answer: 1. As God and man. <442028>Acts 20:28, "God redeemed his church with his own blood." 1<620316> John 3:16, "Hereby perceive we the love of God, because he laid down his life for us." <580914>Hebrews 9:14.
2. This dilemma is proposed, as that which proceeds on a supposition of our own principles, that Christ is God and man in one person: which, indeed, makes the pretended difficulty to be vain, and a mere effect of ignorance; for all the mediatory acts of Christ being the acts of his person, must of necessity be the acts of him as God and man.
3. There is yet another mistake in this inquiry; for satisfaction is in it looked on as a real act or operation of one or the other nature in Christ, when it is the apotelesma or effect of the actings, the doing and suffering of Christ -- the dignity of what he did in reference unto the end for which he did it. For the two natures are so united in Christ as not to have a third compound principle of physical acts and operations thence arising; but each nature acts distinctly according to its own being and properties, yet so as what is the immediate act of either nature is the act of him who is one in both; from whence it has its dignity.
4. The sum is, that in all the mediatory actions of Christ we are to consider, --
(1.) The agent; and that is the person of Christ.
(2.) The immediate principle by which and from which the agent works; and that is the natures in the person.
(3.) The actions; which are the effectual operations of either nature.
(4.) The effect or work with respect to God and us; and this relates unto the person of the agent, the Lord Christ, God and man. A blending of the
532
natures into one common principle of operation, as the compounding of mediums unto one end, is ridiculously supposed in this matter.
But yet, again; it is pretended that sundry consequences, irreligious and irrational, do ensue upon a supposition of the satisfaction pleaded for. What, then, are they?
First. "That it is unlawful and impossible for God Almighty to be gracious and merciful, or to pardon transgressors."
Answer: The miserable, confused misapprehension of things which the proposal of this and the like consequences does evidence, manifests sufficiently how unfit the makers of them are to manage controversies of this nature. For, --
1. It is supposed that for God to be gracious and merciful, or to pardon sinners, are the same; which is to confound the essential properties of his nature with the free acts of his will.
2. Lawful or unlawful, are terms that can with no tolerable sense be used concerning any properties of God, all which are natural and necessary unto his being; as goodness, grace, and mercy, in particular, are.
3. That it is impossible for God to pardon transgressors, according to this doctrine, is a fond imagination; for it is only a declaration of the manner how he does it.
4. As God is gracious and merciful, so also he is holy, and righteous, and true; and it became him, or was every way meet for him, in his way of exercising grace and mercy towards sinners, to order all things so, as that it might be done without the impeachment of his holiness, righteousness, and truth. It is said, again, --
Secondly, "That God was inevitably compelled to this way of saving men; -- the highest affront to his noncontrollable nature."
Answer: 1. Were the authors of these exceptions put to declare what they mean by God's "uncontrollable nature," they would hardly disentangle themselves with common sense; such masters of reason are they, indeed, whatever they would fain pretend to be. Controllable or uncontrollable, respects acting and operations, not beings or natures.
533
2. That, upon the principle opposed by these men, God was inevitably compelled to this way of saving men, is a fond and childish imagination. The whole business of the salvation of men, according unto this doctrine, depends on a mere free, sovereign act of God's will, exerting itself in a way of infinite wisdom, holiness, and grace.
3. The meaning of this objection (if it has either sense or meaning in it) is, that God, freely purposing to save lost sinners, did it in a way becoming his holy nature and righteous law. What other course Infinite Wisdom could have taken for the satisfaction of his justice we know not; -- that justice was to be satisfied, and that this way it is done we know and believe.
Thirdly. They say it hence follows, "That it is unworthy of God to pardon, but not to inflict punishment on the innocent, or require a satisfaction where there was nothing due."
Answer: 1. What is worthy or unworthy of God, himself alone knows, and of men not any, but according to what he is pleased to declare and reveal; but, certainly, it is unworthy any person, pretending to the least interest in ingenuity or use of reason, to use such frivolous instances in any case of importance, which have not the least pretense of argument in them, but what arises from a gross misapprehension or misrepresentation of a doctrine designed to opposition.
2. To pardon sinners, is a thing becoming the goodness and grace of God; to do it by Christ, that which becomes them, and his holiness and righteousness also, <490106>Ephesians 1:6,7; <450325>Romans 3:25.
3. The Lord Christ was personally innocent; but "he who knew no sin was made sin for us," 2<470521> Corinthians 5:21. And as the mediator and surety of the covenant, he was to answer for the sins of them whom he undertook to save from the wrath to come, by giving himself a ransom for them, and making his soul an offering for their sin.
4. That nothing is due to the justice of God for sin, -- that is, that sin does not in the justice of God deserve punishment, -- is a good, comfortable doctrine for men that are resolved to continue in their sins whilst they live in this world. The Scripture tells us that Christ paid what he took not; that
534
all our iniquities were caused to meet upon him; that he bare them in his own body on the tree; that his soul was made an offering for sin, and thereby made reconciliation or atonement for the sins of the people. If these persons be otherwise minded, we cannot help it.
Fourthly. It is added, that "This doctrine does not only disadvantage the tribe virtue and real intent of Christ's life and death, but entirely deprives God of that praise which is owing to his greatest love and goodness."
Answer: 1. I suppose that this is the first time that this doctrine fell under this imputation; nor could it possibly be liable unto this charge from any who did either understand it or the grounds on which it is commonly opposed. For there is no end of the life or death of Christ which the Socinians themselves admit of, but it is also allowed and asserted in the doctrine now called in question. Do they say, that he taught the truth, or revealed the whole mind and will of God concerning his worship and our obedience? We say the same. Do they say, that by his death he bare testimony unto and confirmed the truth which he had taught? It is also owned by us. Do they say, that in what he did and suffered he set us an example that we should labor after conformity unto? It is what we acknowledge and teach: only, we say that all these things belong principally to his prophetical office. But we, moreover, affirm and believe, that as a priest, or in the discharge of his sacerdotal office, he did, in his death and sufferings, offer himself a sacrifice to God, to make atonement for our sins, -- which they deny; and that he died for us, or in our stead, that we might go free: without the faith and acknowledgment whereof no part of the gospel can be rightly understood. All the ends, then, which they themselves assign of the life and death of Christ are by us granted; and the principal one, which gives life and efficacy to the rest, is by them denied. Neither, --
2. Does it fall under any possible imagination, that the praise due unto God should be eclipsed hereby. The love and kindness of God towards us is in the Scripture fixed principally and fundamentally on his "sending of his only begotten Son to die for us." And, certainly, the greater the work was that he had to do, the greater ought our acknowledgment of his love and kindness to be. But it is said, --
535
Fifthly, "That it represents the Son as more kind and compassionate than the Father; whereas if both be the same God, then either the Father is as loving as the Son, or the Son as angry as the Father."
Answer: 1. The Scripture refers the love of the Father unto two heads: --
(1.) The sending of his Son to die for us, <430316>John 3:16; <450508>Romans 5:8; 1<620409> John 4:9,10.
(2.) In choosing sinners unto a participation of the fruits of his love, <490103>Ephesians 1:3-6. The love of the Son is fixed signally on his actual giving himself to die for us, <480220>Galatians 2:20; <490525>Ephesians 5:25; <660105>Revelation 1:5. What balances these persons have got to weigh these loves in, and to conclude which is the greatest or most weighty, I know not.
2. Although only the actual discharge of his office be directly assigned to the love of Christ, yet his condescension in taking our nature upon him, -- expressed by his mind, <501405>Philippians 2:5-8, and the readiness of his will, <194008>Psalm 40:8, -- does eminently comprise love in it so.
3. The love of the Father in sending of the Son was an act of his will; which being a natural and essential property of God, it was so far the act of the Son also, as he is partaker of the same nature, though eminently, and in respect of order, it was peculiarly the act of the Father.
4. The anger of God against sin is an effect of his essential righteousness and holiness, which belong to him as God; which yet hinders not but that both Father, and Son, and Spirit, acted love towards sinners. They say again, --
Sixthly, "It robs God of the gift of his Son for our redemption, which the Scriptures attribute to the unmerited love he had for the world, in affirming the Son purchased that redemption from the Father, by the gift of himself to God as our complete satisfaction."
Answer: 1. It were endless to consider the improper and absurd expressions which are made use of in these exceptions, as here; the last words have no tolerable sense in them, according to any principles whatever.
536
2. If the Son's purchasing redemption for us, procuring, obtaining it, do rob God of the gift of his Son for our redemption, the Holy Ghost must answer for it; for, having "obtained" for us, or procured, or purchased, "eternal redemption," is the word used by himself, <580912>Hebrews 9:12; and to deny that he has laid down his life a "ransom" for us, and has "bought us with a price," is openly to deny the gospel.
3. In a word, the great gift of God consisted in giving his Son to obtain redemption for us.
4. Herein he "offered himself unto God," and "gave himself for us;" and if these persons are offended herewithal, what are we, that we should withstand God? They say, --
Seventhly, "Since Christ could not pay what was not his own, it follows, that in the payment of his own the case still remains equally grievous; since the debt is not hereby absolved or forgiven, but transferred only; and, by consequence, we are no better provided for salvation than before, owing that now to the Son which was once owing to the Father."
Answer: The looseness and dubiousness of the expressions here used makes an appearance that there is something in them, when indeed there is not. There is an allusion in them to a debt and a payment, which is the most improper expression that is used in this matter; and the interpretation thereof is to be regulated by other proper expressions of the same thing. But to keep to the allusion: --
1. Christ paid his own, but not for himself, <270926>Daniel 9:26.
2. Paying it for us, the debt is discharged; and our actual discharge is to be given out according to the ways and means, and upon the conditions, appointed and constituted by the Father and Son.
3. When a debt is so transferred as that one is accepted in the room and obliged to payment in the stead of another, and that payment is made and accepted accordingly, all law and reason require that the original debtor be discharged.
4. What on this account we owe to the Son, is praise, thankfulness, and obedience, and not the debt which he took upon himself and discharged for
537
us, when we were nonsolvent, by his love. So that this matter is plain enough, and not to be involved by such cloudy expressions and incoherent discourse, following the metaphor of a debt. For if God be considered as the creditor, we all as debtors, and being insolvent, Christ undertook, out of his love, to pay the debt for us, and did so accordingly, which was accepted with God; it follows that we are to be discharged upon God's terms, and under a new obligation unto his love who has made this satisfaction for us: which we shall eternally acknowledge. It is said, --
Eighthly, "It no way renders men beholden or in the least obliged to God, since by their doctrine he would not have abated us, nor did he Christ, the least farthing; so that the acknowledgments are peculiarly the Son's: which destroys the whole current of Scripture testimony for his goodwill towards men. O the infamous portraiture this doctrine draws of the infinite goodness! Is this your retribution, O injurious satisfactionists?"
Answer: This is but a bold repetition of what, in other words, was mentioned before over and over. Wherein the love of God in this matter consisted, and what is the obligation on us unto thankfulness and obedience, has been before also declared; and we are not to be moved in fundamental truths by vain exclamations of weak and unstable men. It is said, --
Ninthly, "That God's justice is satisfied for sins past, present, and to come, whereby God and Christ have lost both their power of enjoining godliness and prerogative of punishing disobedience; for what is once paid, is not revocable, and if punishment should arrest any for their debts, it argues a breach on God or Christ's part, or else that it has not been sufficiently solved, and the penalty complete sustained by another."
Answer: The intention of this pretended consequence of our doctrine is that, upon a supposition of satisfaction made by Christ, there is no solid foundation remaining for the prescription of faith, repentance, and obedience, on the one hand; or of punishing them who refuse so to obey, believe, or repent, on the other. The reason of this inference insinuated seems to be this, -- that sin being satisfied for, cannot be called again to an account. For the former part of the pretended consequence, -- namely, that on this supposition there is no foundation left for the prescription of godliness, -- I cannot discern any thing in the least looking towards the
538
confirmation of it in the words of the objection laid down. But these things are quite otherwise; as is manifest unto them that read and obey the gospel. For, --
1. Christ's satisfaction for sins acquits not the creature of that dependence on God, and duty which he owes to God, which (notwithstanding that) God may justly, and does prescribe unto him, suitable to his own nature, holiness, and will. The whole of our regard unto God does not lie in an acquitment from sin. It is, moreover, required of us, as a necessary and indispensable consequence of the relation wherein we stand unto him, that we live to him and obey him, whether sin be satisfied for or no. The manner and measure hereof are to be regulated by his prescriptions, which are suited to his own wisdom and our condition; and they are now referred to the heads mentioned, of faith, repentance, and new obedience.
2. The satisfaction made for sin being not made by the sinner himself, there must of necessity be a rule, order, and law-constitution, how the sinner may come to be interested in it, and made partaker of it. For the consequent of the freedom of one by the suffering of another is not natural or necessary, but must proceed and arise from a law-constitution, compact, and agreement. Now, the way constituted and appointed is that of faith, or believing, as explained in the Scripture. If men believe not, they are no less liable to the punishment due to their sins than if no satisfaction at all were made for sinners. And whereas it is added, "Forgetting that every one en must appear before the judgement-seat of Christ, to receive according to the things done in the body, yea, and every one must give an account of himself to God;" Closing all with this, "But many more are the gross absurdities and blasphemies that are the genuine fruits of this so confidently-believed doctrine of satisfaction:" I say it is, --
3. Certain that we must all appear before the judgment-seat of Christ, to receive according to the things done in the body; and therefore, woe will be unto them at the great day who are not able to plead the atonement made for their sins by the blood of Christ, and an evidence of their interest therein by their faith and obedience, or the things done and wrought in them and by them whilst they were in the body here in this world. And this it would better become these persons to retake themselves unto the consideration of, than to exercise themselves unto an unparalleled
539
confidence in reproaching those with absurdities and blasphemies who believe the Deity and satisfaction of Jesus Christ, the Son of the living God, who died for us; which is the ground and bottom of all our expectation of a blessed life and immortality to come.
The removal of these objections against the truth, scattered of late up and down in the hands of all sorts of men, may suffice for our present purpose. If any amongst these men judge that they have an ability to manage the opposition against the truth as declared by us, with such pleas, arguments, and exceptions, as may pretend an interest in appearing reason, they shall, God assisting, be attended unto. With men given up to a spirit of railing or reviling, -- though it be no small honor to be reproached by them who reject with scorn the eternal Deity of the Son of God, and the satisfactory atonement that he made for the sins of men, -- no person of sobriety will contend. And I shall farther only desire the reader to take notice, that though these few sheets were written in a few hours, upon the desire and for the satisfaction of some private friends, and therefore contain merely an expression of present thoughts, without the least design or diversion of mind towards accuracy or ornament; yet the author is so far confident that the truth, and nothing else, is proposed and confirmed in them, that he fears not but that an opposition to what is here declared will be removed, and the truth reinforced in such a way and manner as may not be to its disadvantage.
540
AN APPENDIX
The preceding discourse, as has been declared, was written for the use of ordinary Christians, or such as might be in danger to be seduced, or any way entangled in their minds, by the late attempts against the truths pleaded for: for those to whom the dispensation of the gospel is committed, are "debtors both to the Greeks and to the Barbarians; both to the wise and to the unwise," <450114>Romans 1:14. It was therefore thought meet to insist only on things necessary, and such as their faith is immediately concerned in; and not to immix therewithal any such arguments or considerations as might not, by reason of the terms wherein they are expressed, be obvious to their capacity and understanding. Unto plainness and perspicuity, brevity was also required, by such as judged this work necessary. That design, we hope, is answered, and now discharged in some useful measure. But yet, because many of our arguments on the head of the satisfaction of Christ depend upon the genuine signification and notion of the words and terms wherein the doctrine of it is delivered, -- which, for the reasons before mentioned, could not conveniently be discussed in the foregoing discourse, -- I shall here, in some few instances, give an account of what farther confirmation the truth might receive by a due explanation of them. And I shall mention here but few of them, because a large dissertation concerning them all is intended in another way.
First. For the term of satisfaction itself, it is granted that in this matter it is not found in the Scripture, -- that is, it is not so rJhtwv~ , or syllabically, -- but it is kata< to< prag~ ma anj antirrj hJ t> wv; the thing itself intended is asserted in it, beyond all modest contradiction. Neither, indeed, is there in the Hebrew language any word that does adequately answer unto it; no, nor yet in the Greek. As it is used in this cause, ejgguh> , which is properly "sponsio," or "fide-jussio," in its actual discharge, makes the nearest approach unto it: i[kanon poiei~n is used to the same purpose. But there are words and phrases, both in the Old Testament and in the New, that are equipollent unto it, and express the matter or thing intended by it: as in the Old are, (here follows transcribed Hebrew:) hdp; ; ^wOd]Pi [<194909>Psalm 49:9], and rp,Ko. This last word we render "satisfaction," <043532>Numbers 35:32,33,
541
where God denies that any compensation, sacred or civil, shall be received to free a murderer from the punishment due unto him; which properly expresses what we intend: "Thou shalt admit of no satisfaction for the life of a murderer."
In the New Testament: Au>tron, anj ti>lutron, apj olut> rwsiv, timh,> iJlasmov> ? and the verbs, lutroun~ , apj olutroun~ , ejxagora>zein, ijla>skesqai, are of the same importance, and some of them accommodated to express the thing intended, beyond that which has obtained in vulgar use. For that which we intended hereby is, the voluntary obedience unto death, and the passion or suffering, of our Lord Jesus Christ, God and man, whereby and wherein he offered himself through the eternal Spirit, for a propitiatory sacrifice, that he might fulfil the law, or answer all its universal postulate; and as our sponsor, undertaking our cause, when we were under the sentence of condemnation, underwent the punishment due to us from the justice of God, being transferred on him; whereby having made a perfect and absolute propitiation or atonement for our sins, he procured for us deliverance from death and the curse, and a right unto life everlasting. Now, this is more properly expressed by some of the words before mentioned than by that of satisfaction; which yet, nevertheless, as usually explained, is comprehensive, and no way unsuited to the matter intended by it.
In general, men by this word understand either "reparationem offensae" or "solutionem debiti," -- either "reparation made for offense given unto any," or "the payment of a debt."Debitum" is either "criminale" or "pecuniarium;" that is, either the obnoxiousness of a man to punishment for crimes or the guilt of them, in answer to that justice and law which he is necessarily liable and subject unto; or unto a payment or compensation by and of money, or what is valued by it; -- which last consideration, neither in itself nor in any seasonings from an analogy unto it, can in this matter have any proper place. Satisfaction is the effect of the doing or suffering what is required for the answering of his charge against faults or sins, who has right, authority, and power to require, exact, and inflict punishment for them. Some of the schoolmen define it by "Voluntaria redditio aequivalentis indebiti;" of which more elsewhere. The true meaning of, "to satisfy, or make satisfaction," is "tantum facere aut pati, quantum quantum satis sit juste irato ad vindictam." This satisfaction is impleaded
542
as inconsistent with free remission of sins, -- how causelessly we have seen. It is so far from it, that it is necessary to make way for it, in case of a righteous law transgressed, and the public order of the universal Governor and government of all disturbed. And this God directs unto, <030431>Leviticus 4:31, "The priest shall make an atonement for him, and it shall be forgiven him." This atonement was a legal satisfaction, and it is by God himself premised to remission or pardon. And Paul prays Philemon to forgive Onesimus, though he took upon himself to make satisfaction for all the wrong or damage that he had sustained, Epist. verses 18,19. And when God was displeased with the friends of Job, he prescribes a way to them, or what they shall do, and what they shall get done for them, that they might be accepted and pardoned, Job<184207> 42:7,8,
"The LORD said unto Eliphaz, My wrath is kindled against thee, and against thy two friends: therefore take unto you now seven bullocks and seven rams, and go to my servant Job, and offer up for yourselves a burnt-offering; and my servant Job shall pray for you: for him will I accept: lest I deal with you after your folly."
He plainly enjoins an atonement, that he might freely pardon them. And both these, -- namely, satisfaction and pardon, with their order and consistency, -- were solemnly represented by the great institution of the sacrifice of the scapegoat. For after all the sins of the people were put upon him, or the punishment of them transferred unto him in a type and representation, with "Quod in ejus caput sit," the formal reason of all sacrifices propitiatory, he was sent away with them; denoting the oblation or forgiveness of sin, after a translation made of its punishment, <031621>Leviticus 16:21,22. And whereas it is not expressly said that that goat suffered, or was slain, but was either lzeaz;[}, "hircus," apj opompaio~ v, "a goat sent away," or was sent to a rock called Azazel, in the wilderness, as Vatablus so and Oleaster, with some others, think (which is not probable, seeing, though it might then be done whilst the people were in the wilderness of Sinai, yet could not, by reason of its distance, when the people were settled in Canaan, be annually observed), it was from the poverty of the types, whereof no one could fully represent that grace which it had particular respect unto. What, therefore, was wanting in that goat was supplied in the other, which was slain as a sin-offering, verses
543
15,16. Neither does it follow, that, on the supposition of the satisfaction pleaded for, the freedom, pardon, or acquitment of the person originally guilty and liable to punishment must immediately and "ipso facto" ensue. It is not of the nature of every solution or satisfaction, that deliverance must "ipso facto" follow. And the reason of it is, because this satisfaction, by a succedaneous substitution of one to undergo punishment for another, must be founded in a voluntary compact and agreement. For there is required unto it a relaxation of the law, though not as unto the punishment to be inflicted, yet as unto the person to be punished. And it is otherwise in personal guilt than in pecuniary debts. In these, the debt itself is solely intended, the person only obliged with reference whereunto. In the other, the person is firstly and principally under the obligation. And therefore, when a pecuniary debt is paid, by whomsoever it be paid, the obligation of the person himself unto payment ceases "ipso facto." But in things criminal, the guilty person himself being firstly, immediately, and intentionally under the obligation unto punishment, when there is introduced by compact a vicarious solution, in the substitution of another to suffer, though he suffer the same absolutely which those should have done for whom he suffers, yet, because of the acceptation of his person to suffer, which might have been refused, and could not be admitted without some relaxation of the law, deliverance of the guilty persons cannot ensue "ipso facto," but by the intervention of the terms fixed on in the covenant or agreement for an admittance of the substitution.
It appears, from what has been spoken, that, in this matter of satisfaction, God is not considered as a creditor, and sin as a debt; and the law as an obligation to the payment of that debt, and the Lord Christ as paying it; -- though these notions may have been used by some for the illustration of the whole matter, and that not without countenance from sundry expressions in the Scripture to the same purpose. But God is considered as the infinitely holy and righteous author of the law, and supreme governor of all mankind, according to the tenor and sanction of it. Man is considered as a sinner, a transgressor of that law, and thereby obnoxious and liable to the punishment constituted in it and by it, -- answerably unto the justice and holiness of its author. The substitution of Christ was merely voluntary on the part of God, and of himself, undertaking to be a sponsor, to answer for the sins of men by undergoing the punishment due unto
544
them. To this end there was a relaxation of the law as to the persons that were to suffer, though not as to what was to be suffered. Without the former, the substitution mentioned could not have been admitted; and on supposition of the latter, the suffering of Christ could not have had the nature of punishment, properly so called: for punishment relates to the justice and righteousness in government of him that exacts it and inflicts it; and this the justice of God does not but by the law. Nor could the law be any way satisfied or fulfilled by the suffering of Christ, if, antecedently thereunto, its obligation, or power of obliging unto the penalty constituted in its sanction unto sin, was relaxed, dissolved, or dispensed withal. Nor was it agreeable to justice, nor would the nature of the things themselves admit of it, that another punishment should be inflicted on Christ than what we had deserved; nor could our sin be the impulsive cause of his death; nor could we have had any benefit thereby. And this may suffice to be added unto what was spoken before as to the nature of satisfaction, so far as the brevity of the discourse whereunto we are confined will bear, or the use whereunto it is designed does require.
Secondly. The nature of the doctrine contended for being declared and cleared, we may, in one or two instances, manifest how evidently it is revealed, and how fully it may be confirmed or vindicated. It is, then, in the Scripture declared, that "Christ died for us," that he "died for our sins;" and that we are thereby delivered. This is the foundation of Christian religion as such. Without the faith and acknowledgment of it, we are not Christians. Neither is it, in these general terms, at all denied by the Socinians. It remains, therefore, that we consider, --
1. How this is revealed and affirmed in the Scripture; and,
2. What is the true meaning of the expressions: and propositions wherein it is revealed and affirmed; -- for in them, as in sundry others, we affirm that the satisfaction pleaded for is contained.
1. Christ is said to die, to give himself, to be delivered, upJ eJohn 6:51, 10:15; <450506>Romans 5:6; 2<470514> Corinthians 5:14,15; <480220>Galatians 2:20; <580209>Hebrews 2:9. Moreover, he is said to die uJper< aJmartiw~n, for sins, 1<461503> Corinthians 15:3; <480104>Galatians 1:4. The end whereof, everywhere expressed
545
in the gospel, is, that we might be freed, delivered, and saved. These things, as was said, are agreed unto and acknowledged.
2. The meaning and importance, we say, of these expressions is, that Christ died in our room, place, or stead, undergoing the death or punishment which we should have undergone in the way and manner before declared. And this is the satisfaction we plead for. It remains, therefore, that from the Scripture, the nature of the things treated of, the proper signification and constant use of the expressions mentioned, the exemplification of them in the customs and usages of the nations of the world, we do evince and manifest that what we have laid down is the true and proper sense of the words wherein this revelation of Christ's dying for us is expressed; so that they who deny Christ to have died for us in this sense do indeed deny that he properly died for us at all, -- whatever benefits they grant that by his death we may obtain.
First. We may consider the use of this expression in the Scripture either indefinitely or in particular instances.
Only we must take this along with us, that dying for sins and transgressions, being added unto dying for sinners or persons, makes the substitution of one in the room and stead of another more evident than when the dying of one for another only is mentioned. For whereas all predicates are regulated by their subjects, and it is ridiculous to say that one dies in the stead of sins, the meaning can be no other but the bearing or answering of the sins of the sinner in whose stead any one dies. And this is, in the Scripture, declared to be the sense of that expression, as we shall see afterward. Let us, therefore, consider some instances: --
<431150>John 11:50, The words of Caiaphas' counsel are, Sumfe>rei hJmi~n, i[na eiv= an] qrwpov apj oqan> h| upJ er< tou~ laou,~ kai< mh< ol[ on to< eq[ nov apj ol> htai? -- "It is expedient for us, that one man should die for the people, and that the whole nation perish not:" which is expressed again, chap. 18:14, apJ ole>sqai uJpe
546
"Unum pro multi dabitur caput;" --
"One head shall be given for many." Not unlike the speech of Otho the emperor in Xiphilin, when he slew himself to preserve his army; for when they would have persuaded him to renew the war after the defeat of some of his forces, and offered to lay down their lives to secure him, he replied, that he would not, adding this reason, Polu< ga>r pou kai< krei~tton, kai< dikaiot> ero>n ejstin, e[na uJpentwn h{ pollou qai? -- "It is far better, and more just, that one should perish or die for all, than that many should perish for one;" that is, one in the stead of many, that they may go free; or as another speaks, --
jExonmtwn mi>an uJperdou~nai qanei~n. -- Eurip. Frag. Erec. "Let one be given up to die in the stead of all."
<431337>John 13:37, Thn mou~ upJ esw. They are the words of St. Peter unto Christ, "I will lay down my life for thee;" -- "To free thee, I will expose my own head to danger, my life to death, -- that thou mayest live, and I die." It is plain that he intended the same thing with the celebrated anj ti>yucoi of old, who exposed their own lives (yuchn< aJnti< yuchv~ ) for one another. Such were Damon and Pythias, Orestes and Pylades, Nisus and Euryalus. Whence is that saying of Seneca, "Succurram perituro, set ut ipse non peream; nisi si futures era magni hominis, aut magnae rei merces;" -- "I will relieve or succor one that is ready to perish; yet so as that I perish not myself, -- unless thereby I be taken in lieu of some great man, or great matter;" -- "For a great man, a man of great worth and usefulness, I could perish or die in his stead, that he might live and go free."
We have a great example, also, of the importance of this expression in these words of David concerning Absalom, 2<101833> Samuel 18:33, ÚyT,j]tæ ynai } ytiWm ^TeyiAymi, -- "Who will grant me to die, I for thee," or in thy stead, "my son Absalom?" [Literal rendering of the Hebrew.] It was never doubted but that David wished that he had died in the stead of his son, and to have undergone the death which he did, to have preserved him alive. As to the same purpose, though in another sense, Mezentius in Virgil expresses himself, when his son Lausus, interposing between him and danger in battle, was slain Aeneas: --
547
"Tantane me tenuit vivendi, nate, voluptas, Ut pro me hostile paterer succedere dextrae Quem genui? tuane haec genitor per vulnera servor,
Morte tua vivens?" -- Aen. 10. 846.
"Hast thou, O son, fallen under the enemies' hand in my stead?
Am I saved by thy wounds? Do I live by thy death?"
And the word tjæT;, used by David, does signify, when applied unto persons, either a succession or a substitution; still the coming of one into the place and room of another. When one succeeded to another in government, it is expressed by that word, 2<101001> Samuel 10:1; 1<110135> Kings 1:35, 19:16. In other cases it denotes a substitution. So Jehu tells his guard, that if any one of them let any of Baal's priests escape, wOvp]næ tjæTæ wOvp]næ, 2<121024> Kings 10:24, -- his life should go in the stead of the life that he had suffered to escape. And this answers unto anj ti< in the Greek; which is also used in this matter, and ever denotes either equality, contrariety, or substitution. The two former senses can here have no place; the latter alone has. So it is said, that Archelaus reigned ajnti< HJ rwMatthew 2:22, -- "in the room" or stead "of his father Herod." So ofj qalmov< anj ti< ofj qalmou,~ odJ ouv< anj ti< odJ on> tov, <400538>Matthew 5:38, is "an eye for an eye, and a tooth for a tooth." And this word also is used in expressing the death of Christ for us. He came dou~nai thn< yuch ron anj ti< pollw~n, <402028>Matthew 20:28, -- "to give his life a ransom for many;" that is, in their stead to die. So the words are used again, <411045>Mark 10:45. And both these notes of a succedaneous substitution are joined together, 1<540206> Timothy 2:6, JO doulutron uJpe twn. And this the Greeks call thv~ yuchv~ pria> sqai, -- to buy any thing, to purchase or procure any thing, with the price of one's life. So Tigranes in Xenophon, when Cyrus asked him what he would give or do for the liberty of his wife, whom he had taken prisoner, answered, Ka~n| th~v yuch~v priaim> hn ws{ te mhp> ote latreu~sai tau>tnh? -- "I will purchase her liberty with my life," or "the price of my soul." Whereon the woman being freed, affirmed afterward, that she considered none in the company, but him who said, wvJ thv~ yuchv~ a[n pri>aito ws[ te mh> me
548
douleu>ein, "that he would purchase my liberty with his own life," [Cyrop. lib. iii.]
And these things are added on the occasion of the instances mentioned in the Scripture; whence it appears, that this expression of "dying for another" has no other sense or meaning, but only dying instead of another, undergoing the death that he should undergo, that he might go free. And in this matter of Christ's dying for us, add that he so died for us as that he also died for our sins; that is, either to bear their punishment or to expiate their guilt (for other sense the words cannot admit); and he that pretends to give any other sense of them than that contended for, which implies the whole of what lies in the doctrine of satisfaction, "erit mihi magnus Apollo," even he who was the author of all ambiguous oracles of old.
And this is the common sense of "mori pro alio," and "pati pro aito," or "pro alio discrimen capitis subire;" a substitution is still denoted by that expression: which suffices us in this whole cause, for we know both into whose room he came, and what they were to suffer. Thus Entellus, killing and sacrificing an ox to Eryx in the stead of Dares, whom he was ready to have slain, when he was taken from him, expresses himself, --
"Hanc tibia, Eryx, meliorem animam pro morte Daretis Persolvo." -- Aen. v. 483.
He offered the ox, a better sacrifice, in the stead of Dares, taken from him. So, --
"Fratrem Pollux alterna morte redemit." -- Aen. vi. 121.
And they speak so not only with respect unto death, but wherever any thing of durance or suffering is intended. So the angry master in the comedian: --
"Verberibus caesum te in pistrinum, Dave, dedam usque ad necem;
Ea lege atque omine, ut, si te inde exemerim, ego pro te molam." --
Ter. And., i. 2, 28.
He threatened his servant, to cast him into prison, to be macerated to death with labor; and that with this engagement, that if he ever let him out, he
549
would grind for him; -- that is, in his stead. Wherefore, without offering violence to the common means of understanding things amongst men, another sense cannot be affixed to these words.
The nature of the thing itself will admit of no other exposition than that given unto it; and it has been manifoldly exemplified among the nations of the world. For suppose a man guilty of any crime, and on the account thereof to be exposed unto danger from God or man, in a way of justice, wrath, or vengeance, and when he is ready to be given up unto suffering according unto his demerit, another should tender himself to die for him, that he might be freed; let an appeal be made to the common reason and understandings of all men, whether the intention of this his dying for another be not, that he substitutes himself in his stead, to undergo what he should have done, however the translation of punishment from one to another may be brought about and asserted; for at present we treat not of the right, but of the fact, or the thing itself. And to deny this to be the case as to the sufferings of Christ, is, as far as I can understand, to subvert the whole gospel.
Moreover, as was said, this has been variously exemplified among the nations of the world; whose acting in such cases, because they excellently shadow out the general notion of the death of Christ for others, for sinners, and are appealed unto directly by the apostle to this purpose, <450507>Romans 5:7, 8, I shall in a few instances reflect upon.
Not to insist on the voluntary surrogations of private persons, one into the room of another, mutually to undergo dangers and death for one another, as before mentioned, I shall only remember some public transactions, in reference unto communities, in nations, cities, or armies. Nothing is more celebrated amongst the ancients than this, that when they supposed themselves in danger, from the anger and displeasure of their gods, by reason of any guilt or crimes among them, some one person should either devote himself or be devoted by the people, to die for them; and therein to be made, as it wets, an expiatory sacrifice. For where sin is the cause, and God is the object respected; the making of satisfaction by undergoing punishment, and expiating of sin by a propitiatory sacrifice, are but various expressions of the same thing. Now, those who so devoted themselves, as was said, to die in the stead of others, or to expiate their
550
sins, and turn away the anger of God they feared, by their death, designed two things in what they did. First, That the evils which were impendent on the people, and feared, might fall on themselves, so that the people might go free. Secondly, That all good things which themselves desired, might be conferred on the people. Which things have a notable shadow in them of the great expiatory sacrifice, concerning which we treat, and expound the expressions wherein it is declared. The instance of the Decii is known; of whom the poet, --
"Plebeiae Deciornm animae, plebeian fuerunt Nomina; pro totis legionibus Hi tamen, et pro Omnibus auxiliis, atque omni plebe Latina,
Sufficiunt Diis infernis."
The two Decii, father and son, in imminent dangers of the people, devoted themselves, at several times, unto death and destruction. And says he, "Sufficiunt Diis infernis,- "they satisfied for the whole people; adding the reason whence so it might be: --
"Pluris denim Decii quam qui servntur ab illis." Juv., Sat. vii. 254-8
They were more to be valued than all that were saved by them. And the great historian does excellently describe both the actions and expectations of the one and the other in what they did. The father, when the Roman army, commanded by himself and Titus Manlius, was near a total ruin by the Latins, called for the public priest, and caused him, with the usual solemn ceremonies, to devote him to death for the deliverance and safety of the army; after which, making his requests to his gods, ("dii quorum est potestas nostrorum hostiumque,") "the gods that had power over them and their adversaries," as he supposed, he cast himself into death by the swords of the enemy. "Conspectus ab utraque acie aliquanto augustior humano visu, sicut coelo missus piaculum omnis deorum irae, qui pestam ab suis aversam in hostes ferret;" -- "He was looked on by both armies as one more august than a man, as one sent from heaven, to be a piacular sacrifice, to appease the anger of the gods, and to transfer destruction from their own army to the enemies," Liv., Hist. viii. 9. His son, in like manner, in a great and dangerous battle against the Gauls and Samnites, wherein he commanded in chief, devoting himself, as his father had done, added unto the former solemn deprecations': -- "Prae se agere sese formidinem ac
551
fugam, caedemque ac cruorem, coelestum, inferorum iras," lib. x. 28; -- "That he carried away before him, from those for whom he devoted himself, `fear and flight, slaughter and blood, the anger of the celestial and infernal gods.'" And as they did, in this devoting of themselves, design "averruncare malum, deum iras, lustrare populum, aut exercitum, piaculum fieri," or peri>yhma, anj aq> hma, apj okaq> arma, -- "expiare crimina, scelus, raetum," "or to remove all evil from others, by taking it on themselves in their stead; so also they thought they might, and intended in what they did, to covenant and contract for the good things they desired. So did these Decii; and so is Menoeceus reported to have done, when he devoted himself for the city of Thebes, in danger to be destroyed by the Argives. So Papinius Statius introduces him treating with his gods: --
"Armorum superi, tuque o qui funere tanto Indulges mihi, Phoebe, mori, date gaudia Thebis, Quae pepigi, et toto quae sanguine prodigus emi."
-- [Theb. x. 757.]
He reckoned that he had not only repelled all death and danger from Thebes, by his own, but that he had purchased joy, in peace and liberty, for the people.
And where there was none in public calamities that did voluntarily devote themselves, the people were wont to take some obnoxious person, to make him execrable, and to lay on him, according to their superstition, all the wrath of their gods, and so give him up to destruction. Such the apostle alludes unto, <450903>Romans 9:3; 1<460409> Corinthians 4:9, 13. So the Massilians were wont to expiate their city by taking a person devoted, imprecating on his head all the evil that the city was obnoxious unto, casting him into the sea with these words, Periy> nma hJmwn~ gen> ou? -- "Be thou our expiatory sacrifice." To which purpose were the solemn words that many used in their expiatory sacrifices, as Herodotus [lib ii. 39] testifies of the Egyptians, bringing their offerings. Says he, Katare>ontai de<, taD> e le>gontev, ths|~ i kefalh~|sin? ei] ti mel> loi h{ sfisi toi~si zuo> usi, h{ Aigj up> tw| th|~ sunapas> h| kakon< genes> qai evj kefalhn< tauT> hn trape>sqai? -- "They laid these imprecations on their heads, that if any evil were happening towards the sacrificer, or all Egypt, let it be all turned and laid on this devoted head."
552
And the persons whom they thus dealt withal, and made execrate, were commonly of the vilest of the people, or such as had rendered themselves detestable by their own crimes; whence was the complaint of the mother of Menaeceus upon her son's devoting himself: --
"Lustralemne feris, ego te puer inclyte Thebis, Devotumque caput, ilis seu mater alebam?"
-- [Statius, Theb. x. 788,789.]
I have recounted these instances to evince the common intention, sense, and understanding of that expression, of one dying for another, and to manifest by examples what is the sense of mankind about any one's being devoted and substituted in the room of others, to deliver them from death and danger; the consideration whereof, added to the constant use of the words mentioned in the Scripture, is sufficient to found and confirm this conclusion: --
"That whereas it is frequently affirmed in the Scripture, that `Christ died for us, and for our sins,' etc., to deny that he died and suffered in our stead, undergoing the death whereunto we were obnoxcious, and the punishment due to our sins, is, -- if we respect in what we say or believe the constant use of those words in the Scripture, the nature of the thing itself concerning which they are used, the uncontrolled use of that expression in all sorts of writers in expressing the same thing, with the instances and examples of its meaning and intention among the nations of the world, -- to deny that he died for us at all."
Neither will his dying for our good or advantage only, in what way or sense soever, answer or make good or true the assertion of his dying for us and our sins. And this is evident in the death of the apostles and martyrs. They all died for our good; our advantage and benefit was one end of their sufferings, in the will and appointment of God: and yet it cannot be said that they died for us, or our sins.
And if Christ died only for our good, though in a more effectual manner than they did, yet this alters not the kind of his dying for us; nor can he thence be said, properly, according to the only due sense of that expression, so to do.
553
I shall, in this brief and hasty discourse, add only one consideration more about the death of Christ, to confirm the truth pleaded for; it and that is, that he is said, in dying for sinners, "to bear their sins.". <235311>Isaiah 53:11, "He shall bear their iniquities;" verse 12, "He bare the sin of many;" explained, verse 5, "He was wounded for our transgressions, he was bruised for our iniquities; the chastisement of our peace was upon him." 1<600224> Peter 2:24, "Who his own self bare our sins in his own body on the tree," etc.
This expression is purely sacred. It occurs not directly in other authors, though the sense of it in other words do frequently. They call it "luere peccata;" that is, "delictorum supplicium ferre," -- "to bear the punishment of sins." The meaning, therefore, of this phrase of speech is to be taken from the Scripture alone, and principally from the Old Testament, where it is originally used; and from whence it is transferred into the New Testament, in the same sense, and no other. Let us consider some of the places: --
<235311>Isaiah 53:11, lBos]yi aWh µt;nOwO[}. The same word, lbæs;, is used verse 4, µl;b;s] Wnybeaok]mæW -- "And our griefs, he has born them." The word signifies, properly, to bear a weight or a burden, as a man bears it on his shoulders, -- "bajulo, porto." And it is never used with respect unto sin, but openly and plainly it signifies the undergoing of the punishment due unto it. So it occurs directly to our purpose, <250507>Lamentations 5:7 Wnli ]b;s; µh,ytenOwO[} Wnj]næa} µn;yae Waf]j; Wnyteboa} -- "Our fathes have sinned, and are not; and we have born their iniquities;" the punishment due to their sins. And why a new sense should be forged for these words when they are spoken concerning Christ, who can give a just reason?
Again; ac;n; is used to the same purpose, ac;n; µyBirræAaf]je aWhw], <235312>Isaiah 53:12, "And he bare the sin of many. acn; ; is often used with respect unto sin; sometimes with reference unto God's acting about it, and sometimes with reference unto men's concerns in it. In the first way, or when it denotes an act of God, it signifies to lift up, to take away or pardon sin; and leaves the word ^w[O ;, wherewith it is joined under its first signification, of iniquity, or the guilt of sin, with respect unto punishment ensuing as its consequent; for God pardoning the guilt of sin, the removal
554
of the punishment does necessarily ensue, guilt containing an obligation unto punishment. In the latter way, as it respects men or sinners, it constantly denotes the bearing of the punishment of sin, and gives that sense unto ^wO[;, with respect unto the guilt of sin as its cause. And hence arises the ambiguity of these words of Cain, <010413>Genesis 4:13, awOcG]mi yniwO[} lwOdG;. If acn; ; denotes an act of God, if the words be spoken with reference, in the first place, to any acting of his towards Cain, ^w[O ; retains the sense of iniquity, and the words are rightly rendered, "My sin is greater than to be forgiven." If it respect Cain himself firstly, ^w[O ; assumes the signification of punishment, and the words are to be rendered, "My punishment is greater than I can bear," or "is to be born by me."
This, I say, is the constant sense of this expression, nor can any instance to the contrary be produced. Some may be mentioned in the confirmation of it. Numb. 19:33, "Your children shall wander in the wilderness forty years," µk,yteWnz]Ata, Wac]n;w] "and shall bear your whoredoms." Verse 34, hn;v; µy[iB;r]aæ µk,ytenOwO[}Ata, Wac]Ti, -- "Ye shall bear your iniquities forty years;" that is, the punishment due to your whoredoms and iniquities, according to God's providential dealings with them at that time. <031908>Leviticus 19:8, "He that eateth it aC;yi wOnwO[} shall bear his iniquity. How? awhihæ vp,N,hæ ht;r]k]ni, -- "That soul shall be cut off." To be cut off for sin by the punishment of it, and for its guilt, is to bear iniquity. So chap. 20:16-18, for a man to bear his iniquity, and to be killed, slain, or put to death for it, are the same.
<261820>Ezekiel 18:20, baO;h; ^wO[}Bæ aC;wiAaalo zBe tWmt; ayhi taFEjohæ vp,N,hæ, -- "The soul that sinneth, it shall die. The son shall not bear the sin of the father." To bear sin, and to die for sin, are the same. More instances might be added, all uniformly speaking the same sense of the words.
And as this sense is sufficiently, indeed invincibly, established by the invariable use of that expression in the Scripture so the manner whereby it is affirmed that the Lord Christ bare our iniquities, sets it absolutely free from all danger by opposition. For he bare our iniquities when WnL;Ku ^wO[} tae wOB [æyGip]hi hwO;hywæ, -- "the LORD made to meet on him, or laid on him; the iniquity of us all," <235306>Isaiah 53:6; which words the LXX render,
555
Kai< Kur> iov pared> wken aujto iv hmJ w~n? -- "The LORD gave him up, or delivered him unto our sins;" that is, to be punished for them, for other sense the words can have none. "He made him in sin for us," 2<470521> Corinthians 5:21. So "he bare our sins," <235312>Isaiah 53:12. How? "In his own body on the tree," 1<600224> Peter 2:24; that when he was, and in his being stricken, smitten, afflicted, wounded bruised, slain, so was the chastisement of our peace upon him.
Wherefore, to deny that the Lord Christ, in his death and suffering for us, underwent the punishment due to our sins, what we had deserved, that we might be delivered, as it everts the great foundation of the gospel, so, by an open perverting of the plain words of the scripture, because not suited in their sense and importance to the sin imaginations of men, it gives no small countenance to infidelity and atheism.
556
FOOTNOTES
ft1 See volume 9, p. 2. ft2 Kai< hJ koinwni>a de< hJ hmJ ete>ra, etc. ft3 j JWv perikaqar> mata tou~ ko>smou.-- 1<460408> Corinthians 4:8-13;
<450835>Romans 8:35,36; <581032>Hebrews 10:32-34. "Christianos ad leones. Et puto, nos Deus apostolos novissimos elegit veluti bestiarios."--Tert. de Pud., <441718>Acts 17:18; <480612>Galatians 6:12. "Semper casuris similes, nunquamque cadentes." ft4 "Magna hominis miseria est cum illo non esse, sine quo non potest esse."--August. ft5 <430118>John 1:18; <581019>Hebrews 10:19-21. "Unus verusque Mediator per sacrificium pacis reconcilians nos Deo; unum cum illo manebat cui offerabat; unum in se facit, pro quibus offerabat; unus ipse fuit, qui offerabat, et quod offerebat."--[Slightly changed from] August. de Trinit., 4. c. 14. ft6 Parrj hJ sia> n kai< thn< prosagwghn< enj pepoiqhs> ei. ft7 1<620301> John 3:1. Fil> wn menhv; dik> aioi de< o]ntev prosde>ontai fili>av.--Arist. Eth., lib. 8. cap. 1. ft8 "Quemadmodum enim nobis arrhabonem Spiritus reliquit, ita et a nobis arrhabonem carnis accepit, et vexit in coelum, pignus totius summae illuc quandoque redigendae."--Tertul. De Resur., c. li. ft9 jAcrizhtoiv oujk e]stin oJrismo>v, ew[ v ti>nov oiJ fil> on pollwn~ gar< afj airoumen> wn, e]ti me>nei, polu< de< cwrisqen> tov, oi=on tou~ Qeou~ oujk e]ti.--Aristot. Eth., lib. 8. c. 7; Cicer. de Nat. Deor. lib. 1. ft10 Pan> ta ta< twn~ fil> wn koina.> ft11 Kai< hJ paroimi>a, koina< ta< fil> wn, ojrqwv~ , enj koinwnia> | gar< hJ fli>a.--Arist. Eth., 8. ft12 "Nostra quippe et ipsius conjunctio, nec miscet personas, nec unit substantias, sed affectus consociat, et confoederat voluntates."--Cyp. de Coen. Domini. [No treatise of Cyprian bears such a title. There is a
557
treatise, "De Coena Domini," ascribed to Cyprian, but on grounds so questionable and insufficient that it is sometimes not included among his supposititious works. A statement referring to the union between Christ and his people, as illustrated by the sacremental elements, occurs in his letter to Coecilius, "De Sacremento Dominici Calicis;" but the words of the above quotation are not contained in it.]
ft13 "Magna etiam illa communitas est, quae conficitur ex beneficiis ultro citro, datis acceptis."--Cic. Off., lib. 1. c. 17.
ft14 "Ecce dico alium esse patrem, et alium filium, non divisione alium, sed distinctione."--Tertul. adv. Prax. Ouj fqan> w to< en[ nohs~ ai, kai< toi~v trisi< perila>mpomai, ouj fqa>nw ta< tri>a dielei~n, kai< eijv to< e[n anj afe>romai.--Greg. Naz.
ft15 Cari>smata, diakonia> v, ejnerghm> ata.
ft16 Pa~san mensin kai< proseuchan ajnapempte>on tw~ ejpi< pa~si Qew~|, dia< tou~ ejpi< pa>ntwn ajgge>lwn ajrciere>wv ejmyu>cou lo>gou kai< Qeou~.--Orig. cont. Cels., lib. 5. [c. 4.]
ft17 Hic tibi praecipue sit pura mente colendus.
ft18 Vind. Evan., cap. 10, volume 12.
ft19 "Tametsi omnia unus idemque Deus efficit, ut dicitur,--opera Trinitatis ad extra sunt indivisa, distinguuntur tamen personae discrimine in istis operibus."--<400316>Matthew 3:16; <440313>Acts 3:13: <011924>Genesis 19:24, 1:26; <402819>Matthew 28:19; 2<471314> Corinthians 13:14.
ft20 Opera ad extra sunt indivisa.
ft21 Pathr< sun< unwJ |~ kai< panag> nw| pveum> ati Triapoiv eukj rinhv< , monasei. Mht> j oun+ arj iqmw~| sugce>h|v uJposta>seiv, Mh>t j an{ zeo in? Mi>a tria wr.--Greg. Naz. Iamb. Car. 3.
ft22 Proskunwm~ en than toi~v prisi< zeot> hat.--Idem. Orat., 24. See Thom. 22, q. 84, A. 3, q. 84, a. 1; Alexan. Ales. Sum. Theol., p. 3, q. 30, m. 1. a. 3.
ft23 <053303>Deuteronomy 33:3; <243103>Jeremiah 31:3; <430316>John 3:16, 5:42, 14:21; <450505>Romans 5:5, 8:39; <490204>Ephesians 2:4; 1<620215> John 2:15, 4:10,11;
558
<581206>Hebrews 12:6. "Multo emj fatikwt> eron loquitur quam si Deum diceret summopere, atque adeo infinite nos amare, cum Deum dicit erga nos ipsam charitatem esse, cujus latissimum tekmhr> ion profert."-- Beza in loc.
ft24 "Qumodo igitur negat? negat secundum quid; hoc est, negat se ideo rogaturum patrem, ut patrem illis concilet, et ad illos amandos et exaudiendos flectat; quasi non sit suapte sponte erga illos propensus. Voluit ergo Christus his verbis persuadere apostolis, non solum se, sed etiam ipsum patrem illos complecti amore maximo. Et ita patrem eos amare, ac promptum habere animum illis gratificandi, et benefaciendi, ut nullius, neque ipsius filii opus habeat tali intercessione, qua solent placari, et flecti homines non admodum erga aliquem bene affecti," etc.--Zanc. de trib. nom. Elo., lib. 4, cap. 9. Vid. Hilar de Trinit., lib 6. p. 97., ed. Eras.
ft25 "Diligi a patre, recipi in amicitiam summi Dei; a Deo foveri, adeoque Deo esse in deliciis."--Bucerus in loc.
ft26 "Te quod attinet non sumus sollicit,--illud modo desideramus, ut patrem nobis vel semel intueri concedatur."--Cartwright Har. in <431408>John 14:8.
THE AGES DIGITAL LIBRARY
JOHN OWEN COLLECTION
THE WORKS OF JOHN OWEN
VOLUME 3
by John Owen
Bo o ks Fo r The Ages
AGES Software · Albany, OR USA Version 1.0 © 2000
2
THE WORKS OF JOHN OWEN
EDITED BY
WILLIAM H. GOOLD
VOLUME 3
This Edition of THE WORKS OF JOHN OWEN first published by Johnstone & Hunter, 1850-53
3
CONTENTS OF VOLUME 3.
PNEUMATOLOGIA
A DISCOURSE CONCERNING THE HOLY SPIRIT,
PREFATORY NOTE BY THE EDITOR, TO THE READERS,
Book 1.
1. -- GENERAL PRINCIPLES CONCERNING THE HOLY SPIRIT AND HIS WORK. 1 Corinthians;
12:1 opened -- Pneumatika>, spiritual gifts -- Their grant unto, use and abuse in, that church -- Jesus, how called "anathema" -- Impiety of the Jews -- How called "Lord" -- The foundation of church order and worship -- In what sense we are enabled by the Spirit to call Jesus "Lord " -- The Holy Spirit the author of all gifts -- Why called "God" and "Lord" -- General distribution of spiritual gifts -- Proper end of their communication -- Nine sorts of gifts -- Abuse of them in the church -- Their tendency unto peace and order -- General design of the ensuing discourse concerning the Spirit and his dispensation -- Importance of the doctrine concerning the Spirit of God and his operations -- Reasons hereof -- Promise of the Spirit to supply the absence of Christ, as to his human nature -- Concernment thereof -- Work of the Spirit in the ministration of the gospel -- All saving good communicated unto us and wrought in us by him -- Sin against the Holy Ghost irremissible -- False pretenses unto the Spirit dangerous -- Pretenses unto the Spirit of prophecy under the Old Testament -- Two sorts of false prophets: the first; the second sort -- Pretenders under the New Testament -- The rule for the trial of such pretenders, <620401>1 John 4:1-3 -- Rules to this purpose under the Old and New Testaments compared -- A false spirit, set up against the Spirit of God, examined -- False and noxious opinions concerning the Spirit, and how to be obviated -- Reproaches of the Spirit and his work -- Principles and occasions of the apostasy of churches under the law and gospel -- Dispensation of the Spirit not confined to the first ages of the church -- The great necessity of a diligent inquiry into the things taught concerning the Spirit of God and his work,
2. -- The Name And Titles Of The Holy Spirit. -- Of the name of the Holy Spirit -- Various
uses of the words jæWr and jWæ r for the wind or anything invisible with a sensible agitation, <300413>Amos 4:13 -- Mistakes of the ancients rectified by Hierom -- jæWr metaphorically for vanity, metonymically for the part or quarter of anything; for our vital breath, the rational soul, the affections, angels good and bad -- Ambiguity from the use of the word, how to be removed -- Rules concerning the Holy Spirit -- The name "Spirit," how peculiar and appropriate unto him -- Why he is called the "Holy Spirit" -- Whence called the "Good Spirit," the "Spirit of God," the "Spirit of the Son" -- <440233>Acts 2:33, <600110>1 Peter 1:10, 11, explained -- <620403>1 John 4:3, vindicated, . . . .
3. -- Divine Nature And Personality Of The Holy Spirit Proved And Vindicated. -- Ends of
our consideration of the dispensation of the Spirit -- Principles premised thereunto -- The nature of God the foundation of all religion -- Divine revelation gives the rule and measure of religious worship -- God hath revealed himself as three in one -- Distinct actings and operations ascribed unto these distinct persons; therefore the Holy Spirit a divine distinct person -- Double opposition to the Holy Spirit -- By some his
4
personality granted and his deity denied -- His personality denied by the Socinians -- Proved against them -- The open vanity of their pretenses -- <402819>Matthew 28:19, pleaded -- Appearance of the Spirit under-the shape of a dove explained and improved -- His appearance as fire opened -- His personal subsistence proved -- Personal properties assigned unto him -- Understanding -- Argument from hence pleaded and vindicated -- A will -- <430308>John 3:8, <590304>James 3:4, cleared -- Exceptions removed -- Power -- Other personal ascriptions to him, with testimonies of them, vindicated and explained, . . . .
4. -- Peculiar Works Of The Holy Spirit In The First Or Old Creation. -- Things to be
observed in divine operations -- The works of God, how ascribed absolutely unto God, and how distinctly to each person -- The reason hereof -- Perfecting acts in divine works ascribed unto the Holy Spirit, and why -- Peculiar works of the Spirit with respect unto the old creation -- The parts of the old creation -- Heaven and its host -- What the host of heaven -- The host of the earth -- The host of heaven completed by the Spirit -- And of the earth -- His moving on the old creation, <19A430>Psalm 104:30 -- The creation of man; the work of the Spirit therein -- The work of the Spirit in the preservation of all things when created, natural and moral -- Farther instances thereof, in and out of the church -- Work of the Spirit of God in the old creation, why sparingly delivered, . . . .
5. -- Way And Manner Of The Divine Dispensation Of The Holy Spirit. -- Dispensation of
the Spirit to be learned from the Scripture only -- General adjuncts thereof -- The administration of the Spirit and his own application of himself to his work, how expressed -- The Spirit, how and in what sense given and received -- What is included in the giving of the Spirit; what in receiving of him -- Privilege and advantage in receiving the Spirit -- How God is said to send the Spirit -- What is included in sending -- How God ministers the Spirit -- How God is said to put his Spirit on us -- What is included in that expression -- The Spirit, how poured out -- What is included and intended herein -- The ways of the Spirit's application of himself unto his work -- His proceeding from Father and Son explained -- How he cometh unto us -- His falling on men -- His resting -- How and in what sense he is said to depart from any person -- Of the distributions of the Holy Ghost, <580204>Hebrews 2:4 -- Exposition of them vindicated, . . . .
Book 2.
1. -- Peculiar Operations Of The Holy Spirit Under The Old Testament Preparatory For
The New. -- The work of the Spirit of God in the new creation; by some despised -- Works under the Old Testament preparatory to the new creation -- Distribution of the works of the Spirit -- The gift of prophecy; the nature, use, and end of it -- The beginning of prophecy -- The Holy Spirit the only author of it -- The name of a "prophet;" its signification, and his work -- Prophecy by inspiration; whence so called -- Prophets, how acted by the Holy Ghost -- The adjuncts of prophecy, or distinct ways of its communication -- Of articulate voices -- Dreams -- Visions -- Accidental adjuncts of prophecy -- Symbolical actions -- Local mutations -- Whether unsanctified persons might have the gift of prophecy -- The case of Balaam answered -- Of writing the Scriptures -- Three things required thereunto -- Of miracles -- Works of the Spirit of God in the improvement of the natural faculties of the minds of men in things political -- In things moral -- In things corporeal -- In things intellectual and artificial -- In preaching of the word, . . .
2. -- General Dispensation Of The Holy Spirit With Respect Unto The New Creation. -- The
work of the Spirit of God in the new creation proposed to consideration -- The importance of the doctrine hereof -- The plentiful effusion of the Spirit the great promise respecting the times of the New Testament -- Ministry of the gospel founded on
5
the promise of the Spirit -- How this promise is made unto all believers -- Injunction to all to pray for the Spirit of God -- The solemn promise of Christ to send his Spirit when he left the world -- The ends for which he promised him -- The work of the new creation the principal means of the revelation of God and his glory -- How this revelation is made in particular herein, . .
3. -- Work Of The Holy Spirit With Respect Unto The Head Of The New Creation -- The
Human Nature Of Christ -- The especial works of the Holy Spirit in the new creation -- His work on the human nature of Christ -- How this work could be, considering the union of the human nature unto and in the person of the Son of God -- Assumption of the human nature into union, the only act of the person of the Son towards it -- Personal union the only necessary consequent of this assumption -- All other actings of the person of the Son in and on the human nature voluntary -- The Holy Spirit the immediate efficient cause of all divine operations -- He is the Spirit of the Son or of the Father -- How all the works of the Trinity are undivided -- The body of Christ formed in the womb by the Holy Ghost, but of the substance of the blessed Virgin; why this was necessary -- Christ not hence the Son of the Holy Ghost according to the human nature -- Difference between the assumption of the human nature by the Son and the creation of it, by the Holy Ghost -- The conception of Christ, how ascribed to the Holy Ghost, and how to the blessed Virgin -- Reasons of the espousal of the blessed Virgin to Joseph before the conception of Christ -- The actual purity and holiness of the soul and body of Christ, from his miraculous conception, . .
4. -- Work Of The Holy Spirit In And On The Human Nature Of Christ. -- The actual
sanctification of the human nature of Christ by the Holy Ghost -- On what ground spotless and free from sin -- Positively endowed with all grace -- Original holiness and sanctification in Christ, how carried on by the Spirit -- Exercise of grace in Christ by the rational faculties of his soul -- Their improvement -- Wisdom and knowledge, how increased objectively in the human nature of Christ -- The anointing of Christ by the Holy Spirit with power and gifts -- Collated eminently on him at his baptism -- <430334>John 3:34 explained and vindicated -- Miraculous works wrought in Christ by the Holy Ghost -- Christ guided, conducted, ,and supported by the Spirit in his whole, work -- <410112>Mark 1:12 opened -- How the Lord Christ offered himself unto God through the eternal Spirit -- His sanctification thereunto -- Graces acting eminently therein -- Love, zeal, submission, faith, and truth, all exercised therein -- The work of the Spirit of God towards Christ whilst he was in the state of the dead; in his resurrection and glorification -- The office of the Spirit to bear witness unto Christ, and its discharge -- The true way and means of coming unto the knowledge of Christ, with the necessity thereof -- Danger of mistaken herein -- What it is to love Christ as we ought, . . . .
5. -- The General Work Of The Holy Spirit In The New Creation With Respect Unto The
Members Of That Body Whereof Christ Is The Head. -- Christ the head of the new creation -- Things premised in general unto the remaining work of the Spirit -- Things presupposed unto the work of the Spirit towards the church -- The love and grace of Father and Son -- The whole work of the building of the church committed to the Holy Spirit -- <440233>Acts 2:33 opened -- The foundation of the church in the promise of the Spirit, and its building by him alone -- Christ present with his church only by his Spirit -- <402819>Matthew 28:19, 20; <440109>Acts 1:9, 10, 3:21; <401819>Matthew 18:19, 20; <470616>2 Corinthians 6:16; <460316>1 Corinthians 3:16, compared -- The Holy Spirit works the work of Christ -- <431613>John 16:13-15 opened -- The Holy Spirit the peculiar author of all grace -- The Holy Spirit worketh all this according to his own will -- 1. His will and pleasure is in all his works -- 2. He works variously as to the kinds and degrees of his operations -- How he may be resisted; how not -- How the same work is ascribed unto the Spirit distinctly, and to others with him -- The general heads of his operations towards the church, . . . .
6
Book 3.
1. -- Work Of The Holy Spirit In The New Creation By Regeneration -- The new creation
completed -- Regeneration the especial work of the Holy Spirit -- Wrought under the Old Testament, but clearly revealed in the New; and is of the same kind in all that are regenerate, the causes and way of it being the same in all -- It consisteth not in baptism alone, nor in a moral reformation of life; but a new creature is formed in it, whose nature is declared and farther explained -- Denial of the original depravation of nature the cause of many noxious opinions -- Regeneration consisteth not in enthusiastic raptures; their nature and danger -- The whole doctrine necessary, despised, corrupted, vindicated . . . .
2. -- Works Of The Holy Spirit Preparatory Into Regeneration. -- Sundry things
preparatory to the work of conversion -- Material and formal dispositions, with their difference -- Things in the power of our natural abilities required of us in a way of duty -- Internal, spiritual effects wrought in the souls of men by the word -- Illumination -- Conviction of sin -- Consequents thereof -- These things variously taught -- Power of the word and energy of the Spirit distinct -- Subject of this work; mind, affections, and conscience -- Nature of this whole work, and difference from saving conversion farther declared, . . . .
3. -- Corruption Or Depravation Of The Mind By Sin. -- Contempt and corruption of the
doctrine of regeneration -- All men in the world regenerate or unregenerate -- General description of corrupted nature -- Depravation of the mind -- Darkness upon it -- The nature of spiritual darkness -- Reduced unto two heads -- Of darkness objective; how removed -- Of darkness subjective; its nature and power proved -- <490417>Ephesians 4:17, 18, opened and applied -- The mind "alienated from the life of God" -- The "life of God," what it is -- The power of the mind with respect unto spiritual things examined -- <460214>1 Corinthians 2:14 opened -- Yuciko1 Corinthians 2:14 farther vindicated -- Power of darkness in persons unregenerate -- The mind filled with wills or lusts, and enmity thereby -- The power and efficacy of spiritual darkness at large declared, .
4. -- Life And Death, Natural And Spiritual, Compared. -- Of death in sin -- All
unregenerate men spiritually dead -- Spiritual death twofold: legal; metaphorical -- Life natural, what it is, and wherein it consists -- Death natural, with its necessary consequents -- The supernatural life of Adam in innocency, in its principle, acts, and power -- Differences between it and our spiritual life in Christ -- Death spiritual a privation of the life we had in Adam; a negation of the life of Christ -- Privation of a principle of all life to God -- Spiritual impotency therein -- Differences between death natural and spiritual -- The use of precepts, promises, and threatenings -- No man perisheth merely for want of power -- No vital acts in a state of death -- The way of the communication of spiritual life -- Of what nature are the best works of persons unregenerate -- No disposition unto spiritual life under the power of spiritual death, . .
5. -- The Nature, Causes, And Means Of Regeneration. -- Description of the state of nature
necessary unto a right understanding of the work of the Spirit in regeneration -- No possibility of salvation unto persons living and dying in a state of sin -- Deliverance from it by regeneration only -- The Holy Ghost the peculiar author of this work -- Differences about the manner and nature of it -- Way of the ancients in explaining the
7
doctrine of grace -- The present method proposed -- Conversion not wrought by moral suasion only -- The nature and efficacy of moral suasion, wherein they consist -- Illumination preparatory unto conversion -- The nature of grace morally effective only, opened; not sufficient for conversion -- The first argument, disproving the working of grace in conversion to be by moral suasion only -- The second -- The third -- The fourth -- Wherein the work of the Spirit in regeneration positively doth consist -- The use and end of outward means -- Real internal efficiency of the Spirit in this work -- Grace victorious and irresistible -- The nature of it explained; proved -- The manner of God's working by grace on our wills farther explained -- Testimonies concerning the actual collation of faith by the power of God -- Victorious efficacy of internal grace proved by sundry testimonies of Scripture -- From the nature of the work wrought by it, in vivification and regeneration -- Regeneration considered with respect unto the distinct faculties of the soul; the mind; the will; the affections, .
6. -- The Manner Of Conversion Explained In The Instance Of Augustine. -- The outward
means and manner of conversion to God, or regeneration, with the degrees of spiritual operations on the minds of men and their effects, exemplified in the conversion of Augustine, as the account is given thereof by himself, . . . .
Book 4.
1. -- The Nature Of Sanctification And Gospel Holiness Explained. -- Regeneration the way
whereby the Spirit forms living members for the mystical body of Christ -- Carried on by sanctification -- <520523>1 Thessalonians 5:23 opened -- God the only author of our sanctification and holiness, and that as the God of peace -- Sanctification described -- A diligent inquiry into the nature whereof; with that of holiness, proved necessary -- Sanctification twofold: 1. By external dedication; 2. By internal purification -- Holiness peculiar to the gospel and its truth -- Not discernible to the eye of carnal reason -- Hardly understood by believers themselves -- It passeth over into eternity -- Hath in it a present glory -- Is all that God requireth of us, and in what sense -- Promised unto us -- How we are to improve the command for holiness, . . . .
2. -- Sanctification A Progressive Work. -- Sanctification described, with the nature of the
work of the Holy Spirit therein, which is progressive -- The way and means whereby holiness is increased in believers, especially by faith and love, whose exercise is required in all duties of obedience; as also those graces whose exercise is occasional -- The growth of holiness expressed in an allusion unto that of plants, with an insensible progress -- Renders grace therein to be greatly admired; and is discerned in the answerableness of the work of the Spirit in sanctification and supplication -- Objections against the progressive nature of holiness removed,
3. -- Believers The Only Object Of Sanctification, And Subject Of Gospel Holiness. --
Believers the only subject of the work of sanctification -- How men come to believe, if believers alone receive the Spirit of sanctification -- The principal ends for which the Spirit is promised, with their order in their accomplishment -- Rules to be observed in praying for the Spirit of God, and his operations therein -- That believers only are sanctified or holy proved and confirmed -- Mistakes about holiness, both notional and practical, discovered -- The proper subject of holiness in believers,·. . . .
4. -- The Defilement Of Sin, Wherein It Consists, With Its Purification. -- Purification the
first proper notion of sanctification -- Institution of baptism confirming the same apprehension -- A spiritual defilement and pollution in sin -- The nature of that defilement, or wherein it doth consist -- Depravation of nature and acts with respect unto God's holiness, how and why called "filth" and "pollution" -- Twofold pravity and defilement of sin -- Its aggravations -- We cannot purge it of ourselves, nor could it be done by the law, nor by any ways invented by men for that end,
8
5. -- The Filth Of Sin Puroed By The Spirit And Blood Of Christ. -- Purification of the filth
of sin the first part of sanctification -- How it is effected -- The work of the Spirit therein -- Efficacy of the blood of Christ to that propose -- The blood of his sacrifice intended -- How that blood cleanseth from sin -- Application unto it, and application of it by the Spirit -- Wherein that application consists -- Faith the instrumental cause of our purification, with the use of afflictions to the same purpose -- Necessity of a due consideration of the pollution of sin -- Considerations of the pollution and purification of sin practically improved -- Various directions for a due application unto the blood of Christ for cleansing -- Sundry degrees of shamelessness in sinning -- Directions for the cleansing of sin continued -- Thankfulness for the cleansing of sin, with other uses of the same consideration -- Union with Christ, how consistent with the remainders of sin -- From all that, differences between evangelical holiness and the old nature asserted,. . . .
6. -- The Positive Work Of The Spirit In The Sanctification Of Believers. -- Differences in
the acts of sanctification as to order -- The manner of the communication of holiness by the Spirit -- The rule and measure whereof is the revealed will of God, as the rule of its acceptance is the covenant of grace -- The nature of holiness as inward -- Righteousness habitual and actual -- False notions of holiness removed -- The nature of a spiritual habit -- Applied unto holiness, with its rules and limitations -- Proved and confirmed -- Illustrated and practically improved -- The properties of holiness as a spiritual habit declared -- 1. Spiritual dispositions unto suitable acts; how expressed in the Scripture; with their effects -- Contrary dispositions unto sin and holiness how consistent -- 2. Power; the nature thereof; or what power is required in believers unto holy obedience; with its properties and effects in readiness and facility -- Objections thereunto answered, and an inquiry on these principles after true holiness in ourselves directed -- Gospel grace distinct from morality, and all other habits of the mind; proved by many arguments, especially its relation unto the mediation of Christ -- The principal difference between evangelical holiness and all other habits of the mind, proved by the manner and way of its communication from the person of Christ as the head of the church, and the peculiar efficiency of the Spirit therein -- Moral honesty not gospel holiness, . . . .
7. -- Of The Acts And Duties Of Holiness. -- Actual inherent righteousness in duties of
holiness and obedience explained -- The work of the Holy Spirit with respect thereunto -- Distribution of the positive duties of holiness -- Internal duties of holiness -- External duties and their difference -- Effectual operation of the Holy Spirit necessary unto every act of holiness -- Dependence on providence with respect unto things natural, and on grace with respect unto things supernatural, compared -- Arguments to prove the necessity of actual grace unto every duty of holiness -- Contrary designs and expressions of the Scripture and some men about duties of holiness, . . . .
8. -- Mortification Of Sin, The Nature And Causes Of It. -- Mortification of sin, the second
part of sanctification -- Frequently prescribed and enjoined as a duty -- What the name signifies, with the reason thereof; as also that of crucifying sin -- The nature of the mortification of sin explained -- Indwelling sin, in its principle, operations, and effects, the object of mortification -- Contrariety between sin and grace -- Mortification a partaking with the whole interest of grace against sin -- How sin is mortified, and why the subduing of it is so called -- Directions for the right discharge of this duty -- Nature of it unknown to many -- The Holy Spirit the author and cause of mortification in us -- The manner of the operation of the Spirit in the mortification of sin -- Particular means of the mortification of sin -- Duties necessary unto the mortification of sin, directed unto by the Holy Ghost -- Mistakes and errors of persons failing in this matter -- How spiritual duties are to be managed, that sin may be
9
mortified -- Influence of the virtue of the death of Christ, as applied by the Holy Spirit, into the mortification of sin, . . . .
Book 5.
1. -- Necessity Of Holiness From The Consideration Of The Nature Of God. -- The necessity
of evangelical holiness owned by all Christians -- Doctrines falsely charged with an inconsistency with it -- Though owned by all, yet practiced by few, and disadvantageously pleaded for by many -- The true nature of it briefly expressed -- First argument for the necessity of holiness, from the nature of God; frequently proposed unto our consideration for that end -- This argument cogent and unavoidable; pressed, with its limitation -- Not the nature of God absolutely, but as he is in Christ, the foundation of this necessity, and a most effectual motive unto the same end -- The nature and efficacy of that motive declared -- The argument enforced from the consideration of our conformity unto God by holiness, with that communion and intercourse with him which depend thereon, with our future everlasting enjoyment of him -- True force of that consideration vindicated -- Merit rejected, and also the substitution of morality in the room of gospel holiness -- False accusations of the doctrine of grace discarded; and the neglect of the true means of promoting gospel obedience charged -- The principal argument farther enforced, from the pre-eminence of our natures and persons by this conformity to God, and our accesses unto God thereby, in order unto our eternal enjoyment of him; as it also alone renders us useful in this world unto others -- Two sorts of graces by whose exercise we grow into conformity with God: those that are assimilating, as faith and love; and those which are declarative of that assimilation, as goodness or benignity, and truth -- An objection against the necessity of holiness, from the freedom and efficacy of grace, answered, . . . .
2. -- Eternal Election A Cause Of And Motive Unto Holiness. -- Other arguments for the
necessity of holiness, from God's eternal election -- The argument from thence explained, improved, vindicated,
3. -- Holiness Necessary From The Commands Of God. -- Necessity of holiness proved from
the commands of God in the law and the gospel, . . . .
4. -- Necessity Of Holiness From God's Sending Jesus Christ. -- The necessity of holiness
proved from the design of God in sending Jesus Christ, with the ends of his mediation, . ...
5. -- Necessity Of Holiness From Our Condition In This World. -- Necessity of holiness
farther argued from our own state and condition in this world; with what is required of us with respect unto our giving glory to Jesus Christ, . . . .
10
PNEUMATOLOGIA
OR,
A DISCOURSE CONCERNING THE HOLY SPIRIT:
WHEREIN
AN ACCOUNT IS GIVEN OF HIS NAME, NATURE, PERSONALITY, DISPENSATION, OPERATIONS, AND EFFECTS; HIS WHOLE WORK IN THE OLD
AND NEW CREATION IS EXPLAINED; THE DOCTRINE CONCERNING IT VINDICATED FROM
OPPOSITIONS AND REPROACHES.
THE NATURE ALSO AND NECESSITY OF GOSPEL HOLINESS; THE DIFFERENCE BETWEEN GRACE AND MORALITY, OR A SPIRITUAL LIFE UNTO GOD IN EVANGELICAL OBEDIENCE AND A COURSE OF MORAL VII1TUES, ARE STATED AND DECLARED.
Search the Scriptures, etc. -- JOHN 5:89. Ek twn~ qeiw> n grafan~ qeologoum~ en kan{ qel> wsin oiJ ecj qroi< kan} mh>
-- CHRYSOSTOM
LONDON: 1674.
11
PREFATORY NOTE.
THE year 1674 saw issuing from the press some of the most elaborate productions of our author. Besides his own share in the Communion controversy, he published in the course of that year the second volume of his Exposition of the Epistle to the Hebrews, and another folio of equal extent and importance, the first part of his work on the Holy Spirit; for what is generally known under the title of "Owen on the Holy Spirit," is but the first half of a treatise on that subject. The treatise was completed in successive publications: -- "The Reason of Faith," in 1677; "The Causes, Ways, and Means of Understanding the Mind of God," etc., in 1678; "The Work of the Holy Spirit in Prayer," in 1682; and, in 1693, two posthumous discourses appeared, "On the Work of the Spirit as a Comforter, and as he is the Author of Spiritual Gifts." From the statements of Owen himself, in various parts of these works, as well as on the authority of Nathaniel Mather, who wrote the preface to the last of them, we learn that they were all included in one design, and must be regarded as one entire and uniform work. In Owen's preface to the "Reason of Faith," he expressly states, "About three years since I published a book about the dispensation and operations of the Spirit of God. That book was one part only of what I designed on that subject. The consideration of the work of the Holy Spirit as the Spirit of illumination, of supplication, of consolation, and as the immediate author of all spiritual offices and gifts, extraordinary and ordinary, is designed unto the second part of it." Uncertain, as he advanced in years, whether he should be spared to finish it, Owen was induced to issue separately the treatises belonging to the second part, according as he was able, under the pressure of other duties, to overtake the preparation and completion of them. They are now for the first time collected, and arranged into the order which, it is believed, the author would have made them assume, had he lived to publish an edition comprehending all his treatises on the Holy Spirit in the form and under the title of one work. No other liberty, however, is taken with the treatises than simply to number the four of them which were published separately, and which are contained in the next volume, as so many additional books, continuing and completing the discussion of the subject which had been begun and so far prosecuted in the five previous
12
books embraced in this volume. To all of them the general designation PNEUMATOLOGIA is equally applicable. Thus arranged and seen in its full proportions, the work amply vindicates the commendation bestowed on it, as the most complete exhibition of the doctrine of Scripture on the person and agency of the Spirit "to be found in any language." As no author had previously attempted to treat "of the whole economy of the Holy Spirit, with all his adjuncts, operations, and effects," Owen urges the circumstance in extenuation of any want of system and lucid order in his work. If such an attempt had never previously been made, it is equally true that no successor has been found in this walk of theology who has ventured to compete with Owen in the fall and systematic discussion of this great theme. Treatises of eminent ability and value have appeared on separate departments of it; but in the wide range embraced in this work of Owen, as well as in the power, depth, and resources conspicuous in every chapter, it is not merely first, but single and alone in all our religious literature.
The work, as we may gather from various allusions in it, was written in opposition to the rationalism of the early Socinians, especially as represented by Crellius; to the mysticism of the Quakers, a sect which had grown into notoriety within thirty years before the publication of this work; and to the irreligion of a time when the derision of all true piety was the passport to royal favor. That, during the religious fervors of the commonwealth, fanaticism of various kinds should appear, is no more strange than that when genuine coin is in circulation, attempts should be made to utter what is counterfeit and base. Against such fanaticism it was natural that a reaction should ensue, and certain divines pandered to the blind prejudice of the times succeeding the Restoration, by sarcastic invective against all that was evangelical in the creed of the Puritans and vital in personal godliness. Samuel Parker, in his infamous subserviency to the malice of the Court against dissent, and even against the common interests of Protestantism, distinguished himself in this assault upon the doctrines of grace and the distinctive principles of the Christian faith. Owen accordingly administers to him a rebuke in terms as severe as the calm dignity of his temper ever allowed him to employ in controversy; but the prominent aim in his whole work is to discriminate the gracious operations of the Spirit in the hearts of believers from the excesses of
13
fanaticism on the one hand, whether as it appeared in the ruder sects of the age, or in the more genial mysticism of the Quaker, elevating his subjective experience of a spiritual light to co-ordinate authority with the objective revelation of God in the word; and, on the other hand, from the morality which, springing from no gracious principle, scarcely brooked an appeal to the only divine code for the regulation of human conduct.
This comprehensive treatise abounds in more than Owen's usual prolixity; -- a feature of the work which may, perhaps, be explained by the consciousness under which the author seems always to labor that he is prosecuting an argument with opponents, rather than dealing with the conscience in a treatise on practical religion. He moves heavily, as if he were panoplied for conflict rather than girt for useful work. As he proceeds, however, the interest deepens; weighty questions receive clear elucidation; practical difficulties are judiciously resolved; and momentous distinctions, such as those between gospel holiness and common morality, and between natural and moral inability, are skillfully given. Indeed, many points which he brings out with sufficient precision, when stripped of the wordiness which encumbers them, are found to be identical with certain modes in the presentation of divine truth which have been deemed the discoveries and improvements of a later theology. No work of the author supplies better evidence of his pre-eminent skill in what may be termed spiritual ethics, -- in tracing the effect of religious truth on the conscience, and the varied phases of human feeling as modified by divine grace and tested by the divine word; and his reasonings would have been reputed highly philosophical if they had not been so very scriptural.
It is in reference to the following work that Cecil, an acute and rather severe judge of books and authors, has observed, "Owen stands at the head of his class of divines. His scholars will be more profound and enlarged, and better furnished, than those of most other writers. His work on the Spirit has been my treasure-house, and one of my very first-rate books." A good abridgment of it by the Reverend G. Burder has appeared in more than one edition.
In 1678, Dr. Clagett, preacher to the Honourable Society of Gray's Inn, and one of his Majesty's chaplains in ordinary, in "A Discourse concerning the Operation of the Holy Spirit," etc., attempted "a
14
confutation of some part of Dr. Owen's work on that subject." Mr. John Humfrey, in his "Peaceable Disquisitions," having animadverted on the spirit in which Clagett had dealt with Owen, Clagett published another volume, and promised a third on the opinions of the Fathers respecting the points at issue. The manuscript of this last volume was lost in a fire which consumed the house of a friend with whom it had been lodged. Henry Stebbing published, in 1719, an abridgment of the first two volumes. The principles of the work are not evangelical; a tone of cold pedantry pervades it; and the author seems as much influenced by a desire to differ from Owen as to discover the truth in regard to the points on which they differed.
ANALYSIS.
The FIRST BOOK of the treatise is devoted to considerations of a general and preliminary nature. The promise of spiritual gifts contained in Scripture is examined; and occasion is hence taken to illustrate the importance of sound views on the doctrine of the Spirit, from the place it holds in Scripture; from the abuses practiced under his name; from certain pretenses that were urged to inward light, inconsistent with the claims of the Spirit of God; from many dangerous opinions which had become prevalent respecting his work and influence; and from the opposition directly offered to the Spirit and his work in the world, chap.
1. The name and titles of the Holy Spirit are next considered,
2. The evidence of his divine nature and personality follows, from the formula of our initiation into the covenant, <402819>Matthew 28:19; from the visible sign of his personal existence, <400316>Matthew 3:16; from the personal properties ascribed to him; from the personal acts he performs; and from those acts towards him on the part of men which imply his personality. A short proof of his Godhead, from the divine names he receives, and the divine properties ascribed to him, is appended to the argument in illustration of his personality,
3. The work of the Spirit in the old creation, in reference to the heavens, to the earth, to man, and to the continued sustentation of the universe, is fully explained,
15
4. The dispensation of the Spirit is illustrated in reference to the Father as giving, sending him, etc., and in reference to his own voluntary and personal agency as proceeding, coming, etc., v.
In the SECOND BOOK, the peculiar operations of the Holy Spirit under the old testament, and in preparation for the new, are considered, such as prophecy, inspiration, miracles, and other gifts, 1. The importance of the Holy Spirit in the new creation is proved by the fact that he is the subject of the great promise in sacred Scripture respecting new testament times, 2. His work in reference to Christ is unfolded under a twofold aspect, -- 1. As it bore on himself, in framing his human nature, 3.; sanctifying it in the instant of conception, filling it with the needful grace, anointing it with extraordinary gifts, conveying to it miraculous powers, guiding, comforting, and supporting Christ, enabling him to offer himself without spot unto God, preserving his human nature in the state of the dead, raising it from the grave, and finally glorifying it; and, 2. As he secures, throughout successive ages, a sound and explicit testimony to the person and work of Christ, 4. General considerations are urged regarding the work of the Spirit in the new creation, as it relates to the mystical body of Christ, -- all believers, 5.
The THIRD BOOK is occupied with the subject of regeneration as the especial work of the Spirit; it is shown not to consist in baptism merely, or external reformation, or enthusiastic raptures,
1. The operations of the Spirit preparatory to regeneration are exhibited, such as illumination, conviction, etc.,
2. Two important chapters of a digressive character follow, in which the condition of man by nature is stated, as spiritually blind and impotent,
3. and as spiritually dead,
4. The true nature of regeneration is next illustrated, -- first negatively, under which head it is proved not to consist in any result of moral suasion, moral suasion being defined, and the extent of its efficacy being fixed.
No change which it can effect can be viewed as tantamount to regeneration, because, --
1. It leaves the will undetermined;
16
2. Imparts no supernatural strength;
3. Is not all we pray for when we pray for efficient grace;
4. And does not actually produce regeneration or conversion.
Regeneration is then considered positively, as implying all the moral operation which means can effect, and not only a moral but a physical immediate operation of the Spirit, and the irresistibility of this internal efficiency on the minds of men. After explanations to the effect that the Holy Ghost in regeneration acts according to our mental nature, does not act upon us by an influence such as inspiration, and offers no violence to the will, three arguments in support of this view of regeneration are given, -- from the collation of faith by the power of God, from the victorious efficacy of internal grace as attested by Scripture, and from the nature of the work itself as described in various terms of Scripture, "quickening," "regeneration," etc., and also from the terms in which the effect of grace on the different faculties of the soul is represented,
5. The manner of conversion is then explained in the instance of Augustine, the account by that eminent father of his own conversion being selected to illustrate both the outward means of conversion, and the various degrees and effects of spiritual influence on the human mind, 6.
The FOURTH BOOK discusses the doctrine of sanctification, which is exhibited as the process completing what the act of regeneration has begun. A general view is then given of the nature of sanctification, as consisting,
1. In external dedication; and,
2. In internal purification,
1. Its progressive character is unfolded,
2. and that it is a gracious process, extending to believers only, is proved,
3. Sanctification, so far as it relates to the removal of spiritual defilement, is illustrated; and that man cannot purge himself from his natural pravity is proved,
17
4. It is shown how the Spirit and blood of Christ are effectual to the purgation of the heart and conscience, the Spirit efficaciously, the blood of Christ meritoriously, faith as the instrumental cause, and afflictions as a subordinate instrumentality,
5. The positive work of sanctification follows, embracing evidence of two propositions:
1. That the Spirit implants a supernatural habit and principle enabling believers to obey the divine will, and differing from all natural habits, intellectual or moral; and,
2. That grace is requisite for every act of acceptable obedience. Under the first proposition four things are considered, -- the reality of the principle asserted; its nature in inclining the will; the power as well as the inclination it imparts; and, lastly, its specific difference from all other habits,
6. Under the second proposition the acts and duties of holiness are reviewed, and proof supplied of the necessity of grace for them,
7. The nature of the mortification of sin, as a special part of sanctification, is considered; directions for this spiritual exercise are given; particular means for the mortification of sin are specified; and certain errors respecting this duty corrected, 8.
The FIFTH BOOK simply contains arguments for the necessity of holiness, -- from the nature of God, 1. from eternal election, 2.; from the divine commands, 3.; from the mission of Christ, 4.; and from our condition in this world, 5.-- ED.
18
TO THE READERS.
AN account in general of the nature and design of the ensuing discourse, with the reasons why it is made public at this time, being given in the first chapter of the treatise itself, I shall not long detain the readers here at the entrance of it. But some few things it is necessary they should be acquainted withal, and that both as to the matter contained in it and as to the manner of its handling. The subject-matter of the whole, as the title and almost every page of the book declare, is, the Holy Spirit of God and his operations. And two things there are which, either of them, are sufficient to render any subject either difficult on the one hand, or unpleasant on the other, to be treated of in this way, both which we have herein to conflict withal: for where the matter itself is abstruse and mysterious, the handling of it cannot be without its difficulties; and where it is fallen, by any means whatever, under public contempt and scorn, there is an abatement of satisfaction in the consideration and defense of it. Now, all the concernments of the Holy Spirit are an eminent part of the "mystery" or "deep things of God;" for as the knowledge of them doth wholly depend on and is regulated by divine revelation, so are they in their own nature divine and heavenly, -- distant and remote from all things that the heart of man, in the mere exercise of its own reason or understanding, can rise up unto. But yet, on the other hand, there is nothing in the world that is more generally despised as foolish and contemptible than the things that are spoken of and ascribed unto the Spirit of God. He needs no furtherance in the forfeiture of his reputation with many, as a person fanatical, estranged from the conduct of reason, and all generous principles of conversation, who dares avow an interest in His work, or take upon him the defense thereof. Wherefore, these things must be a little spoken unto, if only to manifest whence relief may be had against the discouragements wherewith they are attended.
For the first thing proposed, it must be granted that the things here treated of are in themselves mysterious and abstruse. But yet, the way whereby we may endeavor an acquaintance with them, "according to the measure of the gift of Christ unto every one," is made plain in the Scriptures of truth. If this way be neglected or despised, all other ways of attempting the same
19
end, be they never so vigorous or promising, will prove ineffectual. What belongs unto it as to the inward frame and disposition of mind in them who search after understanding in these things, what unto the outward use of means, what unto the performance of spiritual duties, what unto conformity in the whole soul unto each discovery of truth that is attained, is not my present work to declare, nor shall I divert thereunto. If God give an opportunity to treat concerning the work of the Holy Spirit, enabling us to understand the Scriptures, or the mind of God in them, the whole of this way will be at large declared.
At present, it may suffice to observe, that God, who in himself is the eternal original spring and fountain of all truth, is also the only sovereign cause and author of its revelation unto us. And whereas that truth, which originally is one in him, is of various sorts and kinds, according to the variety of the things which it respects in its communication unto us, the ways and means of that communication are suited unto the distinct nature of each truth in particular. So the truth of things natural is made known from God by the exercise of reason, or the due application of the understanding that is in man unto their investigation; for "the things of a man knoweth the spirit of a man that is in him." Neither, ordinarily, is there anything more required unto that degree of certainty of knowledge in things of that nature whereof our minds are capable, but the diligent application of the faculties of our souls, in the due use of proper means, unto the attainment thereof. Yet is there a secret work of the Spirit of God herein, even in the communication of skill and ability in things natural, as also in things civil, moral, political, and artificial; as in our ensuing discourse is fully manifested. But whereas these things belong unto the work of the old creation and the preservation thereof, or the rule and government of mankind in this world merely as rational creatures, there is no use of means, no communication of aids, spiritual or supernatural, absolutely necessary to be exercised or granted about them. Wherefore, knowledge and wisdom in things of this nature are distributed promiscuously among all sorts of persons, according to the foundation of their natural abilities, and a superstruction thereon in their diligent exercise, without any peculiar application to God for especial grace or assistance, reserving still a liberty unto the sovereignty of divine Providence in the disposal of all men and their concerns.
20
But as to things supernatural, the knowledge and truth of them, the teachings of God are of another nature; and, in like manner, a peculiar application of ourselves unto him for instruction is required of us. In these things also there are degrees, according as they approach, on the one hand, unto the infinite abyss of the divine essence and existence, -- as the eternal generation and incarnation of the Son, the procession and mission of the Holy Spirit, -- or, on the other, unto those divine effects which are produced in our souls, whereof we have experience. According unto these degrees, as the divine condescension is exerted in their revelation, so ought our attention, in the exercise of faith, humility, and prayer, to be increased in our inquiries into them. For although all that diligence, in the use of outward means, necessary to the attainment of the knowledge of any other useful truth, be indispensably required in the pursuit of an acquaintance with these things also, yet if, moreover, there be not an addition of spiritual ways and means, suited in their own nature, and appointed of God, unto the receiving of supernatural light and the understanding of the deep things of God, our labor about them will in a great measure be but fruitless and unprofitable: for although the letter of the Scripture and the sense of the propositions are equally exposed to the reason of all mankind, yet the real spiritual knowledge of the things themselves is not communicated unto any but by the especial operation of the Holy Spirit. Nor is any considerable degree of insight into the doctrine of the mysteries of them attainable but by a due waiting on Him who alone giveth "the Spirit of wisdom and revelation in the knowledge of them;" for "the things of God knoweth no man but the Spirit of God," and they to whom by him they are revealed. Neither can the Scriptures be interpreted aright but by the aid of that Spirit by which they were indited; as Hierom affirms, and as I shall afterward fully prove. But in the use of the means mentioned we need not despond but that, seeing these things themselves are revealed that we may know God in a due manner and live unto him as we ought, we may attain such a measure of spiritual understanding in them as is useful unto our own and others' edification. They may, I say, do so who are not slothful in hearing or learning, but "by reason of use have their senses exercised to discern both good and evil."
Wherefore, the subject of the ensuing discourses being entirely things of this nature, in their several degrees of access unto God or ourselves, I shall
21
give no account of any particular endeavors in my inquiries into them, but leave the judgment thereof unto the evidence of the effects produced thereby: only, whereas I know not any who ever went before me in this design of representing the whole economy of the Holy Spirit, with all his adjuncts, operations, and effects, whereof this is the first part (the attempt of Crellius in this kind being only to corrupt the truth in some few instances), as the difficulty of my work was increased thereby, so it may plead my excuse if anything be found not to answer so regular a projection or just a method as the nature of the subject requireth and as was aimed at.
In the first part of the whole work, which concerneth the name, divine nature, personality, and mission of the Holy Spirit, I do but declare and defend the faith of the catholic church against the Socinians; with what advantage, with what contribution of light or evidence, strength or order, unto what hath been pleaded before by others, is left unto the learned readers to judge and determine. And in what concerns the adjuncts and properties of His mission and operation, some may, and I hope do, judge themselves not unbeholden unto me for administering an occasion unto them of deeper and better thoughts about them.
The second part of our endeavor concerneth the work of the Holy Spirit in the old creation, both in its production, preservation, and rule. And whereas I had not therein the advantage of any one ancient or modern author to beat out the paths of truth before me, I have confined myself to express testimonies of Scripture, with such expositions of them as sufficientiy evidence their own truth; though also they want not such a suffrage from others as may give them the reputation of some authority.
The like may be said of what succeeds in the next place, concerning His work under the New Testament, preparatory for the new creation, in the communication of all sorts of gifts, ordinary and extraordinary, all kind of skill and ability in things spiritual, natural, moral, artificial, and political, with the instances whereby these operations of this are confirmed. All these things, many whereof are handled by others separately and apart, are here proposed in their order with respect unto their proper end and design.
For what concerns His work on the head of the new creation, or the human nature in the person of our Lord Jesus Christ, I have been careful to keep severely under the bounds of sobriety, and not to indulge unto any curious
22
or unwarrantable speculations. I have, therefore, therein not only diligently attended unto the doctrine of the Scripture, our only infallible rule and guide, but also expressly considered what was taught and believed in the ancient church in this matter, from which I know that I have not departed.
More I shall not add as to the first difficulty wherewith an endeavor of this kind is attended, arising from the nature of the subject treated of. The other, concerning the contempt that is cast by many on all these things, must yet be farther spoken unto.
In all the dispensations of God towards his people under the Old Testament, there was nothing of good communicated unto them, nothing of worth or excellency wrought in them or by them, but it is expressly assigned unto the Holy Spirit as the author and cause of it. But yet, of all the promises given unto them concerning a better and more glorious state of the church to be afterward introduced, next unto that of the coming of the Son of God in the flesh, those are the most eminent which concern an enlargement and more full communication of the Spirit, beyond what they were or could in their imperfect state be made partakers of. Accordingly, we find in the New Testament, that whatever concerns the conversion of the elect, the edification of the church, the sanctification and consolation of believers, the performance of those duties of obedience which we owe unto God, with our conduct in all the ways thereof, is, in general and particular instances, so appropriated unto him, as that it is withal declared that nothing of it in any kind can be enjoyed or performed without his especial operation, aid, and assistance; so careful was God fully to instruct and to secure the faith of the church in this matter, according as he knew its eternal concernments to lie therein. Yet, notwithstanding all the evidence given hereunto, the church of God in most ages hath been exercised with oppositions either to his person, or his work, or the manner of it, contrary unto what is promised and declared concerning them in the word of truth; nor doth it yet cease so to be. Yea, though the contradictions of some in former ages have been fierce and clamorous, yet all that hath fallen out of that kind hath been exceeding short of what is come to pass in the days wherein we live; for, not to mention the Socinians, who have gathered into one head, or rather ulcerous imposthume, all the virulent oppositions made unto His deity or grace by the Photinians, Macedonians, and Pelagiaus of old, there are others, who,
23
professing no enmity unto his divine person, yea, admitting and owning the doctrine of the church concerning it, are yet ready on all occasions to despise and reproach that whole work for which he was promised under the Old Testament, and which is expressly assigned unto him in the New. Hence is it grown amongst many a matter of reproach and scorn for any one to make mention of his grace, or to profess an interest in that work of his, as his, without which no man shall see God, if the Scripture be a faithful testimony; and some have taken pains to prove that sundry things which are expressly assigned unto him in the gospel as effects of his power and grace are only filthy enthusiasms, or at least weak imaginations of distempered minds. Neither is there any end of calumnious imputations on them by whom his work is avowed and his grace professed. Yea, the deportment of many herein is such as that, if it were not known how effectual the efforts of profaneness are upon the corrupted minds of men, it would rather seem ridiculous and [to] be despised than to deserve any serious notice: for let any avow or plead for the known work of the Spirit of God, and it is immediately apprehended a sufficient ground to charge them with leaving the rule of the word to attend unto revelations and inspirations, as also to forego all thoughts of the necessity of the duties of obedience; whereas no other work of his is pleaded for, but that only without which no man can either attend unto the rule of the Scripture as he ought, or perform any one duty of obedience unto God in a due manner. And there are none of this conspiracy so weak or unlearned but are able to scoff at the mention of him, and to cast the very naming of him on others as a reproach. Yea, it is well if some begin not to deal in like manner with the person of Christ himself; for error and profaneness, if once countenanced, are at all times fruitful and progressive, and will be so whilst, darkness and corruption abiding on the minds of men, the great adversary is able, by his subtle malice, to make impressions on them. But in these things not a few do please themselves, despise others, and would count themselves injured if their Christianity should be called in question. But what value is there in that name or title, where the whole mystery of the gospel is excluded out of our religion? Take away the dispensation of the Spirit, and his effectual operations in all the intercourse that is between God and man; be ashamed to avow or profess the work attributed unto him in the gospel, -- and Christianity is plucked up by the roots. Yea, this practical contempt of the work of the Holy Spirit being grown the only
24
plausible defiance of religion, is so also to be the most pernicious, beyond all notional mistakes and errors about the same things, being constantly accompanied with profaneness, and commonly issuing in atheism.
The sense I intend is fully expressed in the ensuing complaint of a learned person, published many years ago:
"In seculo hodie tam Perverso prorsus immersi vivinus miseri, in quo Spiritus Sanctus omnino ferme pro ludibrio habetur: imo in quo etiam sunt qui non tantum corde toto eum repudient ut factis negent, sed quoque adeo blasphemi in eum exsurgant ut penitus eundem ex orbe expulsum aut exulatum cupiant, quum illi nullam in operationibus suis relinquant efficaciam; ac propriis vanorum habituum suorum viribus, ac rationis profanae libertati carnalitatique suae omnem ascribant sapientiam, et fortitudinem in rebus agendis. Unde tanta malignitas externae proterviae apud mortales cernitur. Ideoque pernicies nostra nos jam ante fores expectat," etc.
Herein lies the rise and spring of that stated apostasy from the power of evangelical truth, wherein the world takes its liberty to immerge itself in all licentiousness of life and conversation; the end whereof many cannot but expect with dread and terror.
To obviate these evils in any measure; to vindicate the truth and reality of divine spiritual operations in the church; to avow what is believed and taught by them concerning the Holy Spirit and his work who are most charged and reflected on for their profession thereof, and thereby to evince the iniquity of those calumnies under the darkness and shades whereof some seek to countenance themselves in their profane scoffing at his whole dispensation; to manifest in all instances that what is ascribed unto him is not only consistent with religion, but also that without which religion cannot consist, nor the power of it be preserved, -- is the principal design of the ensuing discourses.
Now, whereas the effectual operation of the blessed Spirit in the regeneration or conversion of sinners is, of all other parts of this work, most violently opposed, and hath of late been virulently traduced, I have the more largely insisted thereon. And because it can neither be well
25
understood nor duly explained without the consideration of the state of lapsed or corrupted nature, I have taken in that also at large, as judging it necessary so to do; for whereas the knowledge of it lies at the bottom of all our obedience unto God by Christ, it hath always been the design of some, and yet continueth so to be, either wholly to deny it, or to extenuate it unto the depression and almost annihilation of the grace of the gospel, whereby alone our nature can be repaired. Designing, therefore, to treat expressly of the reparation of our nature by grace, it was on all accounts necessary that we should treat of its depravation by sin also.
Moreover, what is discoursed on these things is suited unto the edification of them that do believe, and directed unto their furtherance in true spiritual obedience and holiness, or the obedience of faith. Hence, it may be, some will judge that our discourses on these subjects are drawn out into a greater length than was needful or convenient, by that continual intermixture of practical applications which runs along in them all. But if they shall be pleased to consider that my design was, not to handle these things in a way of controversy, but, declaring and confirming the truth concerning them, to accommodate the doctrines treated of unto practice, and that I dare not treat of things of this nature in any other way but such as may promote the edification of the generality of believers, they will either be of my mind, or, it may be, without much difficulty admit of my excuse. However, if these things are neglected or despised by some, yea, be they never so many, there are yet others who will judge their principal concernment to lie in such discourses as may direct and encourage them in the holy practice of their duty. And whereas the way, manner, and method of the Holy Spirit, in his operations as to this work of translating sinners from death unto life, from a state of nature unto that of grace, have been variously handled by some, and severely reflected on with scorn by others, I have endeavored so to declare and assert what the Scripture manifestly teacheth concerning them, confirming it with the testimonies of some of the ancient writers of the church, as I no way doubt but it is suited unto the experience of them who have in their own souls been made partakers of that blessed work of the Holy Ghost. And whilst, in the substance of what is delivered, I have the plain testimonies of the Scripture, the suffrage of the ancient church, and the experience of them
26
who do sincerely believe, to rest upon, I shall not be greatly moved with the censures and opposition of those who are otherwise minded.
I shall add no more on this head but that, whereas the only inconvenience wherewith our doctrine is pressed is the pretended difficulty in reconciling the nature and necessity of our duty with the efficacy of the grace of the Spirit, I have been so far from waiving the consideration of it, as that I have embraced every opportunity to examine it in all particular instances wherein it may be urged with most appearance of probability. And it is, I hope, at length made to appear, that not only the necessity of our duty is consistent with the efficacy of God's grace, but also, that as, on the one hand, we can perform no duty to God as we ought without its aid and assistance, nor have any encouragement to attempt a course of obedience without a just expectation thereof, so, on the other, that the work of grace itself is no way effectual but in our compliance with it in a way of duty: only, with the leave of some persons, or whether they will or no, we give the pre-eminence in all unto grace, and not unto ourselves. The command of God is the measure and rule of our industry and diligence in a way of duty; and why anyone should be discouraged from the exercise of that industry which God requires of him by the consideration of the aid and assistance which he hath promised unto him, I cannot understand. The work of obedience is difficult and of the highest importance; so that if anyone can be negligent therein because God will help and assist him, it is because he hates it, he likes it not. Let others do what they please, I shall endeavor to comply with the apostle's advice upon the enforcement which he gives unto it: "Work out your own salvation with fear and trembling; for it is God which worketh in you both to will and to do of his own good pleasure."
These things, with sundry of the like nature, falling unavoidably under consideration, have drawn out these discourses unto a length much beyond my first design; which is also the occasion why I have forborne the present adding unto them those other parts of the work of the Holy Spirit, in prayer or supplication, in illumination with respect unto the belief of the Scriptures and right understanding of the mind of God in them, in the communication of gifts unto the church, and in the consolation of believers; which must now wait for another opportunity, if God in his goodness and patience shall be pleased to grant it unto us.
27
Another part of the work of the Holy Spirit consisteth in our sanctification, whereon our evangelical obedience or holiness doth depend. How much all his operations herein also are by some despised, what endeavors there have been to debase the nature of gospel-obedience, yea, to cast it out of the hearts and lives of Christians, and to substitute a heathenish honesty at best in the room thereof, is not unknown to any who think it their duty to inquire into these things. Hence I thought it not unnecessary, on the occasion of treating concerning the work of the Holy Spirit in our sanctification, to make a diligent and full inquiry into the true nature of evangelical holiness, and that spiritual life unto God which all believers are created unto in Christ Jesus. And herein, following the conduct of the Scriptures from first to last, the difference that is between them and that exercise of moral virtue which some plead for in their stead did so evidently manifest itself, as that it needs no great endeavor to represent it unto any impartial judgment. Only, in the handling of these things, I thought meet to pursue my former method and design, and principally to respect the reducing of the doctrines insisted on unto the practice and improvement of holiness; which also hath occasioned the lengthening of these discourses. I doubt not but all these things will be by some despised; they are so in themselves, and their declaration by me will not recommend them unto a better acceptation. But let them please themselves whilst they see good in their own imaginations; whilst the Scripture is admitted to be an infallible declaration of the will of God and the nature of spiritual things, and there are Christians remaining in the world who endeavor to live to God, and to come to the enjoyment of him by Jesus Christ, there will not want sufficient testimony against that putid figment of moral virtue being all our gospel holiness, or that the reparation of our natures and life unto God doth consist therein alone.
In the last place succeeds a discourse concerning the necessity of holiness and obedience. Some regard, I confess, I had therein, though not much, unto the ridiculous clamors of malevolent and ignorant persons, charging those who plead for the efficacy of the grace of God and the imputation of the righteousness of Christ, as though thereby they took away the necessity of a holy life; for who would much trouble himself about an accusation which is laden with as many convictions of its forgery as there are persons who sincerely believe those doctrines, and which common
28
light gives testimony against in the conversations of them by whom they are received, and by whom they are despised? It was the importance of the thing itself, made peculiarly seasonable by the manifold temptations of the days wherein we live, which occasioned that addition unto what was delivered about the nature of evangelical holiness; seeing "if we know these things, happy are we if we do them." But yet, the principal arguments and demonstrations of that necessity being drawn from those doctrines of the gospel which some traduce as casting no good aspect thereon, the calumnies mentioned are therein also obviated. And thus far have we proceeded in the declaration and vindication of the despised work of the Spirit of God under the New Testament, referring the remaining instances above mentioned unto another occasion.
The oppositions unto all that we believe and maintain herein are of two sorts: -- First, Such as consist in particular exceptions against and objections unto each particular work of the Spirit, whether in the communication of gifts or the operation of grace. Secondly, Such as consist in reflections cast on the whole work ascribed unto him in general. Those of the first sort will all of them fall under consideration in their proper places, where we treat of those especial actings of the Spirit whereunto they are opposed. The other sort, at least the principal of them, wherewith some make the greatest noise in the world, may be here briefly spoken unto:--
The first and chief pretense of this nature is, that all those who plead for the effectual operations of the Holy Spirit in the illumination of the minds of men, the reparation of their natures, the sanctification of their persons, and their endowment with spiritual gifts, are therein and thereby enemies to reason, and impugn the use of it in religion, or at least allow it not that place and exercise therein which is its due. Hence, some of those who are otherwise minded affirm that it is cast on them as a reproach that they are rational divines; although, so far as I can discern, if it be so, it is as Hierom was beaten by an angel for being a Ciceronian (in the judgment of some), very undeservedly. But the grounds whereon this charge should be made good have not as yet been made to appear; neither hath it been evinced that anything is ascribed by us unto the efficacy of God's grace in the least derogatory unto reason, its use, or any duty of man depending thereon. I suppose we are agreed herein, that the reason of man, in the state wherein
29
we are, is not sufficient in itself to find out or frame a religion whereby we may please God and be accepted with him; or if we are not agreed herein, yet I shall not admit it as a part of our present controversy, wherein we suppose a religion proceeding from and resolved into supernatural revelation. Neither is it, that I know of, as yet pleaded by any that reason is able to comprehend all the things in their nature and being, or to search them out unto perfection, which are revealed unto us; for we do not directly deal with them by whom the principal mysteries of the gospel are rejected, because they cannot comprehend them, under a pretense that what is above reason is against it. And it may be it will be granted, moreover, that natural reason cannot enable the mind of a man unto a saving perception of spiritual things, as revealed, without the especial aid of the Spirit of God in illumination. If this be denied by any, as we acknowledge our dissent from them, so we know that we do no injury to reason thereby, and will rather suffer under the imputation of so doing than, by renouncing of the Scripture, to turn infidels, that we may be esteemed rational. But we cannot conceive how reason should be prejudiced by the advancement of the rational faculties of our souls, with respect unto their exercise towards their proper objects, -- which is all we assign unto the work of the Holy Spirit in this matter; and there are none in the world more free to grant than we are, that unto us our reason is the only judge of the sense and truth of propositions drawn from the Scripture or proposed therein, and do wish that all men might be left peaceable under that determination, where we know they must abide, whether they will or no.
But the inquiry in this matter is, what reasonableness appears in the mysteries of our religion when revealed unto our reason, and what ability we have to receive, believe, and obey them as such. The latter part of this inquiry is so fully spoken unto in the ensuing discourses as that I shall not here again insist upon it; the former may in a few words be spoken unto. It cannot be, it is not, that I know of, denied by any that Christian religion is highly reasonable; for it is the effect of the infinite reason, understanding, and wisdom of God. But the question is not, what it is in itself? but what it is in relation to our reason, or how it appears thereunto? And there is no doubt but everything in Christian religion appears highly reasonable unto reason enlightened, or the mind of man affected with that work of grace, in
30
its renovation, which is so expressly ascribed unto the Holy Spirit in the Scripture; for as there is a suitableness between an enlightened mind and spiritual mysteries as revealed, so seeing them in their proper light, it finds by experience their necessity, use, goodness, and benefit, with respect unto our chiefest good and supreme end. It remains, therefore, only that we inquire how reasonable the mysteries of Christian religion are unto the minds of men as corrupted; for that they are so by the entrance of sin, as we believe, so we have proved in the ensuing treatise. And it is in vain to dispute with any about the reasonableness of evangelical faith and obedience until the state and condition of our reason be agreed [on]. Wherefore, to speak plainly in the case, as we do acknowledge that reason, in its corrupted state, is all that any man hath in that state whereby to understand and to judge of the sense and truth of doctrines revealed in the Scripture, and, in the use of such aids and means as it is capable to improve, is more and better unto him than any judge or interpreter that should impose a sense upon him not suited thereunto; so, as to the spiritual things themselves of the gospel, in their own nature, it is enmity against them, and they are foolishness unto it. If, therefore, it be a crime, if it be to the impeachment and disadvantage of reason, to affirm that our minds stand in need of the renovation of the Holy Ghost, to enable them to understand spiritual things in a spiritual manner, we do acknowledge ourselves guilty thereof. But otherwise, that by asserting the efficacious operations of the Spirit of God, and the necessity of them unto the discharge of every spiritual duty towards God in an acceptable manner, we do deny that use and exercise of our own reason in things religious and spiritual whereof in any state it is capable, and whereunto of God it is appointed, is unduly charged on us, as will afterward be fully manifested.
But it is moreover pretended, that by the operations we ascribe unto the Holy Spirit, we expose men to be deceived by satanical delusions, [and] open a door to enthusiasms, directing them to the guidance of unaccountable impulses and revelations; so making way unto all folly and villainy. By what means this charge can be fixed on them who professedly avow that nothing is good, nothing duty unto us, nothing acceptable unto God, but what is warranted by the Scripture, directed unto thereby, and suited thereunto, which is the alone perfect rule of all that God requires of us in the way of obedience, but only [by] ungrounded clamors, hath not
31
yet been attempted to be made manifest; for all things of this nature are not only condemned by them, but all things which they teach concerning the Holy Spirit of God are the principal ways and means to secure us from the danger of them. It is true, there have been of old, and haply do still continue among some, satanical delusions, diabolical suggestions, and foul enthusiasms, which have been pretended to proceed from the Spirit of God, and to be of a divine original; for so it is plainly affirmed in the Scripture, both under the Old Testament and the New, directions being therein added for their discovery and disprovement. But if we must therefore reject the true and real operations of the Spirit of God, the principal preservative against our being deceived by them, we may as well reject the owning of God himself, because the devil hath imposed himself on mankind as the object of their worship. Wherefore, as to enthusiasms of any kind, which might possibly give countenance unto any diabolical suggestions, we are so far from affirming any operations of the Holy Ghost to consist in them, or in any thing like unto them, that we allow no pretense of them to be consistent therewithal. And we have a sure rule to try all these things by; which as we are bound in all such cases precisely to attend unto, so hath God promised the assistance of his Spirit, that they be not deceived, unto them who do it in sincerity. What some men intend by impulses, I know not. If it be especial aids, assistances, and inclinations unto duties, acknowledged to be such, and the duties of persons so assisted and inclined, and these peculiarly incumbent on them in their present circumstances, it requires no small caution that, under an invidious name, we reject not those supplies of grace which are promised unto us, and which we are bound to pray for; but if irrational impressions, or violent inclinations unto things or actions which are not acknowledged duties in themselves, evidenced by the word of truth, and so unto the persons so affected in their present condition and circumstances, are thus expressed, as we utterly abandon them, so no pretense is given unto them from anything which we believe concerning the Holy Spirit and his operations: for the whole work which we assign unto him is nothing but that whereby we are enabled to perform that obedience unto God which is required in the Scripture, in the way and manner wherein it is required; and it is probably more out of enmity unto him than us where the contrary is pretended. The same may be said concerning revelations. They are of two sorts, -- objective and subjective. Those of the former sort, whether they
32
contain doctrines contrary unto that of the Scripture, or additional thereunto, or seemingly confirmatory thereof, they are all universally to be rejected, the former being absolutely false, the latter useless. Neither have any of the operations of the Spirit pleaded for the least respect unto them; for he having finished the whole work of external revelation, and closed it in the Scripture, his whole internal spiritual work is suited and commensurate thereunto. By subjective revelations, nothing is intended but that work of spiritual illumination whereby we are enabled to discern and understand the mind of God in the Scripture; which the apostle prays for in the behalf of all believers, <490116>Ephesians 1:16-19, and whose nature, God assisting, shall be fully explained hereafter. So little pretense, therefore, there is for this charge on them by whom the efficacious operations of the Spirit of God are asserted, as that without them we have no absolute security that we shall be preserved from being imposed on by them or some of them.
But, it may be, it will be said at last that our whole labor, in declaring the work of the Spirit of God in us and towards us, as well as what we have now briefly spoken in the vindication of it from these or the like imputations, is altogether vain, seeing all we do or say herein is nothing but canting with unintelligible expressions. So some affirm, indeed, before they have produced their charter wherein they are constituted the sole judges of what words, what expressions, what way of teaching, are proper in things of this nature. But, by anything that yet appears, they seem to be as unmeet for the exercise of that dictatorship herein which they pretend unto, as any sort of men that ever undertook the declaration of things sacred and spiritual. Wherefore, unless they come with better authority than as yet they can pretend unto, and give a better example of their own way and manner of teaching such things than as yet they have done, we shall continue to make Scripture phraseology our rule and pattern in the declaration of spiritual things, and endeavor an accommodation of all our expressions thereunto, whether to them intelligible or not, and that for reasons so easy to be conceived as that they need not here be pleaded.
33
BOOK 1.
CHAPTER 1.
GENERAL PRINCIPLES CONCERNING THE HOLY SPIRIT AND HIS WORK.
1<461201> Corinthians 12:1 opened -- Pneumatika,> spiritual gifts -- Their grant unto, use and abuse in, that church -- Jesus, how called "anathema" -- Impiety of the Jews -- How called "Lord" --The foundation of church order and worship -- In what sense we are enabled by the Spirit to call Jesus "Lord" -- The Holy Spirit the author of all gifts -- why called "God," and "The Lord" -- General distribution of spiritual gifts -- Proper end of their communication -- Nine sorts of gifts -- Abuse of them in the church -- Their tendency unto peace and order -- General design of the ensuing discourse concerning the Spirit and his dispensation -- Importance of the doctrine concerning the Spirit of God and his operations -- Reasons hereof -- Promise of the Spirit to supply the absence of Christ, as to his human nature -- Concernment thereof -- Work of the Spirit in the ministration of the gospel -- All saving good communicated unto us and wrought in us by him -- Sin against the Holy Ghost irremissible -- False pretenses unto the Spirit dangerous -- Pretenses unto the spirit of prophecy under the Old Testament -- Two sorts of false prophets: the first; the second sort -- Pretenders under the New Testament -- The rule for the trial of such pretenders, 1<620401> John 4:1-3 -- Rules to this purpose under the Old and New Testaments compared -- A false spirit, set up against the Spirit of God, examined -- False and noxious opinions concerning the Spirit, and how to be obviated -- .Reproaches of the Spirit and his work -- Principles and occasions of the apostasy of churches under the law and gospel -- Dispensation of the Spirit not confined to the first ages of the church
34
-- The great necessity of a diligent inquiry into the things taught concerning the Spirit of God and his work.
THE apostle Paul, in the 12th chapter of his First Epistle to the Corinthians, directs their exercise of spiritual gifts, concerning which, amongst other things and emergencies, they had made inquiry of him. This the fast words wherewith he prefaceth his whole discourse declare: Verse 1, "Now, concerning spiritual gifts," -- Peri< de< tw~n pneumatikw~n that is carismat> wn as his ensuing declaration doth evince. And the imagination of some, concerning spiritual persons to be here intended, contrary to the sense of all the ancients, is inconsistent with the context: f1 for as it was about spiritual gifts and their exercise that the church had consulted with him, so the whole series of his ensuing discourse is directive therein; and, therefore, in the close of it, contracting the design of the whole, he doth it in that advice, Zhlou~te de< ta< cari>smata ta< kreit> tna, -- Covet earnestly the best gifts," -- namely, among those which he proposed to treat of, and had done so accordingly, verse 31. The ta< pneumatika< of verse 1 are the ta< caris> mata of verse 31; as it is expressed, chap. <461401>14:1, Zhlou~te de< ta< pneumatika> -- that is, cari>smata, -- "`Desire spiritual gifts,' whose nature and use you are now instructed in, as it first was proposed." Of these that church had received an abundant measure, especially of those that were extraordinary, and tended to the conviction of unbelievers: for the Lord having "much people in that city," whom he intended to call to the faith, <441809>Acts 18:9, 10, not only encouraged our apostle, against all fears and dangers, to begin and carry on the work of preaching there, wherein he continued "a year and six months," verse 11, but also furnished the first converts with such eminent, and some of them such miraculous gifts, as might be a prevalent means to the conversion of many others; for he will never be wanting to provide instruments and suitable means for the effectual attaining of any end that he aimeth at. In the use, exercise, and management of these "spiritual gifts," that church, or sundry of the principal members of it, had fallen into manifold disorders, and abused them unto the matter of emulation and ambition, whereon other evils did ensue; f2 as the best of God's gifts may be abused by the lusts of men, and the purest water may be tainted by the earthen vessels whereinto it is poured. Upon the information of some who, loving truth, peace, and order, were troubled at
35
these miscarriages, 1<460111> Corinthians 1:11, and in answer unto a letter of the whole church, written unto him about these and other occurrences, chap. <460701>7:1, he gives them counsel and advice for the rectifying of these abuses. And, first, to prepare them aright with humility and thankfulness, becoming them who were intrusted with such excellent privileges as they had abused, and without which they could not receive the instruction which he intended them, he mindeth them of their former state and condition before their calling and conversion to Christ, chap. <461202>12:2, "Ye know that ye were Gentiles, carried away with dumb idols, even as ye were led;" wvj an} hg] esqe apj agom> enoi, -- hurried with violent impressions from the devil into the service of idols. This he mentions not to reproach them, but to let them know what frame of mind and what fruit of life might be justly expected from them who had received such an alteration in their condition. f3 Particularly, as he elsewhere tells them, if they had not made themselves to differ from others, if they had nothing but what they had received, -- they should not boast nor exalt themselves above others, as though they had not received, chap. <460407>4:7; for it is a vain thing for a man to boast in himself of what he hath freely received of another, and never deserved so to receive it, as it is with all who have received either gifts or grace from God.
This alteration of their state and condition he farther declares unto them by the effects and author of it: chap. <461203>12:3, "Wherefore I give you to understand, that no man speaking by the Spirit of God calleth Jesus accursed: and that no man can say that Jesus is the Lord, but by the Holy Ghost." The great difference which was then in the world was concerning Jesus, who was preached unto them all. Unbelievers, who were still carried with au impetus of mind and affections after "dumb idols," being led and acted therein by the spirit of the devil, blasphemed, and said Jesus was anathema, or one accursed. They looked on him as a person to be detested and abominated as the common odium of their gods and men. Hence, on the mention of him they used to say, "Jesus anathema," "He is," or, "Let him be, accursed," detested, destroyed. And in this blasphemy do the Jews continue to this day, hiding their cursed sentiments under a corrupt pronunciation of his name: for instead of [æWvye, they write and call him Wvye, the initial letters of wOrk]ziw] wOmv] jMæyi, -- that is, "Let his name and memory be blotted out;" the same with "Jesus anathema" And this
36
blasphemy of pronouncing Jesus accursed was that wherewith the first persecutors of the church tried the faith of Christians, as Pliny in his epistle to Trajan, and Justin Martyr, with other apologists, agree; and as the apostle says, those who did thus did not so "by the Spirit of God," so he intends that they did it by the acting and instigation of the devil, the unclean spirit, which ruled in those children of disobedience. And this was the condition of those Corinthians themselves to whom he wrote, whilst they also were carried away after "dumb idols" On the other side, those that believed called Jesus "Lord," or professed that he was the Lord; and thereby avowed their faith in him and obedience unto him. Principally, they owned him to be Jehovah, the Lord over all, God blessed forever; for the name hw;hO y] is everywhere in the New Testament expressed by Ku>riov, here used. He who thus professeth Jesus to be the Lord, in the first place acknowledgeth him to be the true God. And then they professed him therewithal to be their Lord, the Lord of their souls and consciences, unto whom they owed all subjection and performed all obedience; as Thomas did in his great confession, "My Lord and my God," <432028>John 20:28. Now, as he had before intimated that those who disowned him and called him "accursed" did speak by the instinct and instigation of the devil, by whom they were acted, so he lets them know, on the other hand, that no man can thus own and confess Jesus to be the "Lord" but by the Holy Ghost. But it may be said that some acted by the unclean spirit confessed Christ to be the Lord. So did the man in the synagogue, who cried out, "I know thee who thou art, the Holy One of God," <410123>Mark 1:23, 24; and verse 34, he "suffered not the devils to speak, because they knew him." And the damsel possessed with a spirit of divination cried after the apostle and his companions, saying, "These men are the servants of the most high God," <441617>Acts 16:17. So also did the man who abode in the tombs, possessed with an unclean spirit, who cried out unto him,
"What have I to do with thee, Jesus, thou Son of the most high God," <410507>Mark 5:7.
And other testimonies to the like purpose among the heathen, and from their oracles, might be produced.
37
Ans. 1. Our apostle speaks of such a saying of Jesus to be Lord as is accompanied with faith in him and subjection of soul unto him; which is from the Holy Ghost alone. Thus none acted by the unclean spirit can call him Lord.
2. These acknowledgments were either
(1.) wrested from the devil, and were no small part of his punishment and torment; or
(2.) were designed by him with an intention to prejudice the glory of Christ by his testimony, who was a liar from the beginning; and
"Malus bonum cure simulat, tune est pessimus."
These things, therefore, can have here no place. f4 Hereby, then, the apostle informs them wherein the foundation of all church relation, order, and worship, did consist: for whereas they had all respect unto the Lordship of Christ and their acknowledgment thereof, this was not from themselves, but was a pure effect of the operation of the Holy Ghost in them and towards them. And anything of the like kind which doth not proceed from the same cause and fountain is of no use to the glory of God, nor of any advantage unto the souls of men.
Some think that this saying of Jesus to be the Lord is to be restrained unto the manner of speaking afterward insisted on; f5 for the apostle in the following verses treateth of those extraordinary gifts which many in that church were then endowed withal. None can," saith he, "say `Jesus is the Lord,' in an extraordinary manner, with divers tongues, and in prophecy, but by the Holy Ghost;" -- without his especial assistance, none can eminently and miraculously declare him so to be. And if this be so, it is likely that those before intended, who said Jesus was accursed, were some persons pretending to be acted, or really acted, by an extraordinary spirit, which the apostle declares not to be the Spirit of God; and so Chrysostom interprets those words of them who were visibly and violently acted by the devil. Many such instruments of his malice did Satan stir up in those days, to preserve, if it were possible, his tottering kingdom from ruin. But there is no necessity thus to restrain the words, or to affix this sense unto them; yea, it seems to me to be inconsistent with the design of the apostle and scope of the place: for intending to instruct the Corinthians, as was
38
said, in the nature, use, and exercise of spiritual gifts, he first lays down the spring and fountain of all saving profession of the gospel, which those gifts were designed to the furtherance and improvement of. Hereupon, having minded them of their heathen state and condition before, he lets them know by what means they were brought into the profession of the gospel, and owning of Jesus to be the Lord, in opposition unto the dumb idols whom they had served; and this was by the Author of those gifts, unto whose consideration he was now addressing himself. The great change wrought in them, as to their religion and profession, was by the Holy Ghost; for no man can say that Jesus is the Lord, which is the sum and substance of our Christian profession, but by him, though some think he hath little or no concern at all in this matter. But to say Christ is the Lord includes two things: -- First, Faith in him as Lord and Savior. So was he declared and preached by the angels, <420211>Luke 2:11, "A Savior, which is Christ the Lord." And this word "Lord" includes, as the dignity of his person, so his investiture with those offices which for our good this Lord did exercise and discharge. Secondly, The profession of that faith. Which two, where they are sincere, do always accompany each other, <451010>Romans 10:10; for as the saying of Jesus to be anathema did comprise an open disclaimer and abrenunciation of him, so the calling of him Lord expresseth the profession of our faith in him, and subjection unto him. And both these are here intended to be sincere and saving: for that faith and profession are intended whereby the church is built upon the rock; the same with that of Peter, "Thou art the Christ, the Son of the living God," <401616>Matthew 16:16. And that these are the works of the Holy Ghost, which none of themselves are sufficient for, shall, God assisting, be afterward abundantly declared.
Having thus stated the original and foundation of the church, in its faith, profession, order, and worship, he farther acquaints them that the same Spirit is likewise the author of all those gifts whereby it was to be built up and established, and whereby the profession of it might be enlarged: 1<461204> Corinthians 12:4, "Now there are diversities of gifts, but the same Spirit." These are the things which he intendeth to discourse upon, wherein he enlargeth himself in the whole ensuing chapter. Now, became the particulars here insisted on by him in the beginning of his discourse will all of them occur unto us and be called over again in their proper places, I
39
shall only point unto the heads of the discourse in the verses preceding the 11th, which we principally aim at.
Treating, therefore, peri< twn~ pneumatikwn~ , of these spiritual things or gifts in the church, he first declares their author, from whom they come, and by whom they are wrought and bestowed. Him he calls the "Spirit," verse 4; the "Lord," verse 5; "God," verse 6; and to denote the oneness of their author, notwithstanding the diversify of the things themselves, he calls him the same Spirit, the same Lord, the same God. The words may be understood two ways: First, That the whole Trinity, and each person distinctly, should be intended in them; -- for consider the immediate operator of these gifts, and it is the "Spirit" or the Holy Ghost, verse 4; consider them as to their procurement and immediate authoritative collation, and so they are from Christ, the Son, the "Lord," verse 5; but as to their first original and fountain, they are from "God," even the Father, verse 6: and all these are one and the same. But rather the Spirit alone is intended, and hath this threefold denomination given unto him; for as he is particularly denoted by the name of the "Spirit," which he useth that we may know whom it is that eminently he intendeth, so he calls him both "Lord" and "God," as to manifest his sovereign authority in all his works and administrations, so to ingenerate a due reverence in their hearts towards him with whom they had to do in this matter. And no more is intended in these three verses but what is summed up, verse 11, "But all these worketh that one and the self-same Spirit, dividing to every man severally as he will."
Secondly, With respect unto their general nature, the apostle distributes them into "gift," caris> mata, verse 4; "administrations," diako>niai, verse 5; "operations," ejnergh>mata, verse 6; -- which division, with the reasons of it, will in our progress be farther cleared.
Thirdly, He declares the general end of the Spirit of God in the communication of them, and the use of them in the church: Verse 7, "But the manifestation of the Spirit is given to every man to profit withal."Fane>rwsiv tou~ Pneu>matov hjwrd anyln Syr., -- "the revelation of the Spirit;" that is, the gifts whereby and in whose exercise he manifests and reveals his own presence, power, and effectual operation. And the Spirit of God hath no other aim in granting these his enlightening
40
gifts, wherein he manifests his care of the church, and declares the things of the gospel unto any man, but that they should be used to the profit, advantage, and edification of others. They are not bestowed on men to make their secular gain or advantage by them, in riches, honor, or reputation, -- for which ends Simon the magician would have purchased them with his money, <440818>Acts 8:18, 19, -- no, nor yet merely for the good and benefit of the souls of them that do receive them; but for the edification of the church, and the furtherance of faith and profession in others: Prov< to< dumfer> on "Ad id quod expedit, prodest;" "For that which is expedient, useful, profitable," -- namely, to the church, 1<460612> Corinthians 6:12, 10:23; 2<470810> Corinthians 8:10. Thus was the foundation of the first churches of the gospel laid by the Holy Ghost, and thus was the work of their building unto perfection carried on by him. How far present churches do or ought to stand on the same bottom, how far they are carried on upon the same principles, is worth our inquiry, and will in its proper place fall under our consideration.
Fourthly, The apostle distributes the spiritual gifts then bestowed on the church, or some members of it, into nine particular heads or instances: as, --
1. Wisdom;
2. Knowledge, 1<461208> Corinthians 12:8, or the word of wisdom and the word of knowledge;
3. Faith;
4. Healing, verse 9;
5. Working of miracles;
6. Prophecy;
7. Discerning of spirits;
8. Kinds of tongues;
9. Interpretation of tongues, verse 10.
And all these were extraordinary gifts, in the manner of the communication and exercise, which related unto the then present state of the church. What
41
is yet continued analogous unto them, or holding proportion with them, must be farther inquired into, when also their especial nature will be unfolded. But now if there be that great diversity of gifts in the church, f6 if so much difference in their administrations, how can it possibly be prevented but that differences and divisions will arise amongst them on whom they are bestowed and those amongst whom they are exercised? It is true, this may so fall out, and sometimes doth so; and, de facto, it did so in this church of Corinth. One admired one gift, a second another of a different kind, and so the third. Accordingly, among those who had received them, one boasted of this or that particular gift and ability, and would be continually in its exercise, to the exclusion and contempt of others, bestowed no less for the edification of the church than his own. And so far were they transported with vain-glory and a desire of selfadvancement, as that they preferred the use of those gifts in the church which tended principally to beget astonishment and admiration in them which heard or beheld them, before those which were peculiarly useful unto the edification of the church itself; which evil, in particular, the apostle rebukes at large, chap. 14. By this means the church came to be divided in itself, and almost to be broken in pieces, chap. <460111>1:11, 12. So foolish ofttimes are the minds of men, so liable to be imposed upon, so common is it for their lusts, seduced and principled by the craft of Satan, to turn judgment into wormwood, and to abuse the most useful effects of divine grace and bounty! To prevent all these evils for the future, and to manifest how perfect a harmony there is in all these divers gifts and different administrations, at what an agreement they are among themselves in their tendency unto the same ends of the union and edification of the church, from what fountain of wisdom they do proceed, and with what care they ought to be used and improved, the apostle declares unto them both the author of them and the rule he proceedeth by in their dispensation, chap. <461211>12:11. "All these," saith he, f7 "worketh that one and the self-same Spirit, dividing to every man severally as he will."
I shall not at present farther open or insist upon these words. Frequent recourse must be had unto them in our progress, wherein they will be fully explicated as to what concerns the person of the Spirit, his will, and his operations, which are all asserted in them; for my purpose is, through the permission and assistance of God, to treat from hence of the name, nature,
42
existence, and whole work of the Holy Spirit, with the grace of God through Jesus Christ in the communication of him unto the sons of men: a work in itself too great and difficult for me to undertake, and beyond my ability to manage unto the glory of God or the edification of the souls of them that do believe, for "who is sufficient for these things?" but yet I dare not utterly faint in it nor under it, whilst I look unto Him whose work it is, who giveth wisdom to them that lack it, and upbraideth them not, <590105>James 1:5. Our eyes, therefore, are unto him alone, who both supplieth seed to the sower, and when he hath done, blesseth it with an increase. The present necessity, importance, and usefulness of this work, are the things which alone have engaged me into the undertaking of it. These, therefore, I shall briefly represent in some general considerations, before I insist on the things themselves whose especial explanation is designed.
First, then, we may consider, That the doctrine of the Spirit of God, his work and grace, is the second great head or principle of those gospel truths wherein the glory of God and the good of the souls of men are most eminently concerned. And such also it is, that without it, -- without the knowledge of it in its truth, and the improvement of it in its power, -- the other will be useless unto those ends. For when God designed the great and glorious work of recovering fallen man and the saving of sinners, to the praise of the glory of his grace, he appointed, in his infinite wisdom, two great means thereof. The one was the giving of his Son for them, and the other was the giving of his Spirit unto them. And hereby was way made for the manifestation of the glory of the whole blessed Trinity; which is the utmost end of all the works of God. Hereby were the love, grace, and wisdom of the Father, in the design and projection of the whole; the love, grace, and condescension of the Son, in the execution, purchase, and procurement of grace and salvation for sinners; with the love, grace, and power of the Holy Spirit, in the effectual application of all unto the souls of men, -- made gloriously conspicuous. Hence, from the first entrance of sin, there were two general heads of the promise of God unto men, concerning the means of their recovery and salvation. The one was that concerning the sending of his Son to be incarnate, to take our nature upon him, and to suffer for us therein; the other, concerning the giving of his Spirit, to make the effects and fruits of the incarnation, obedience, and suffering of his Son, effectual in us and towards us. To these heads may all
43
the promises of God be reduced. Now, because the former was to be the foundation of the latter, that was first to be laid down and most insisted on until it was actually accomplished. Hence, the great promise of the Old Testament, the principal object of the faith, hope, and expectation of believers, was that concerning the coming of the Son of God in the flesh, and the work which he was to perform. Yet was this also, as we shall see in our progress, accompanied with a great intermixture of promises concerning the Holy Spirit, to render his coming and work effectual unto us. But when once that first work was fully accomplished, when the Son of God was come, and had destroyed the works of the devil, the principal remaining promise of the New Testament, the spring of all the rest, concerneth the sending of the Holy Spirit unto the accomplishment of his part of that great work which God had designed. Hence, the Holy Ghost, the doctrine concerning his person, his work, his grace, is the most peculiar and principal subject of the Scriptures of the New Testament, and a most eminent immediate object of the faith of them that do believe; and this must be farther cleared, seeing we have to deal with some who will scarce allow him to be of any consideration in these matters at all. But I shall be brief in these previous testimonies hereunto, because the whole ensuing discourse is designed to the demonstration of the truth of this assertion.
1. It is of great moment, and sufficient of itself to maintain the cause as proposed, that when our Lord Jesus Christ was to leave the world, he promised to send his Holy Spirit unto his disciples to supply his absence. Of what use the presence of Christ was unto his disciples we may in some measure conceive. They knew full well whose hearts were filled with sorrow upon the mention of his leaving of them, <431605>John 16:5, 6. Designing to relieve them in this great distress, -- which drew out the highest expressions of love, tenderness, compassion, and care towards them, -- he doth it principally by this promise; which he assures them shall be to their greater advantage than any they could receive by the continuance of his bodily presence amongst them. And to secure them hereof, as also to inform them of its great importance, he repeats it frequently unto them, and inculcates it upon them. Consider somewhat of what he says to this purpose in his last discourse with them: <431416>John 14:16-18,
"I will pray the Father, and he shall give you another Comforter, that he may abide with you for ever; even the Spirit of truth;
44
whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you;"
that is, in and by this Holy Spirit. And verses 25-27,
"These things have I spoken unto you, being yet present with you. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. Peace I leave with you," etc.
And chap. <461526>15:26,
"But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me."
And chap. <4611605>16:5-15,
"Now I go my way to him that sent me; and none of you asketh me, Whither goest thou? But because I have said these things unto you, sorrow hath filled your heart. Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: of sin, because they believe not on me; of righteousness, because I go to my Father, and ye see me no more; of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall show it unto you." f8
45
This was the great legacy which our Lord Jesus Christ, departing out of this world, bequeathed unto his sorrowful disciples. This he promiseth unto them as a sufficient relief against all their troubles, and a faithful guide in all their ways. And because of the importance of it unto them, he frequently repeats it, and enlargeth upon the benefits that they should receive thereby, giving them a particular account why it would be more advantageous unto them than his own bodily presence; and, therefore, after his resurrection he minds them again of this promise, commanding them to act nothing towards the building of the church until it was accomplished towards them, <440104>Acts 1:4, 5, 8. They would have been again embracing his human nature, and rejoicing in it; but as he said unto Mary, "Touch me not," <432017>John 20:17, to wean her from any carnal consideration of him, so he instructs them all now to look after and trust unto the promise of the Holy Ghost. Hence is that of our apostle,
"Though we have known Christ after the flesh, yet now henceforth know we him no more," 2<470516> Corinthians 5:16;
for although it was a great privilege to have known Christ in this world after the flesh, yet it was much greater to enjoy him in the dispensation of the Spirit. And this was spoken by the apostle, as the ancients judge, to rebuke the boasting of some about their seeing the Lord in the flesh, who were thereon called despo>sunoi, whom he directs unto a more excellent knowledge of him. It is in vain pretended that it was the apostles only, and it may be some of the primitive Christians, who were concerned in this promise, for although the Holy Ghost was bestowed on them in a peculiar manner and for especial ends, yet the promise in general belongs unto all believers unto the end of the world; f9 for as to what concerns his gracious operations, whatever the Lord Christ prayed for them, and so promised unto them (as the Spirit was procured for them on his prayer, <431416>John 14:16, 17), he "prayed not for it for them alone, but for them also which should believe on him through their word," chap. <431720>17:20. And his promise is, to be "with his alway, even unto the end of the world," <402820>Matthew 28:20; as also, that "wherever two or three are gathered together in his name, there he would be in the midst of them," chap. <401820>18:20; -- which he is no otherwise but by his Spirit; for as for his human nature, "the heaven must receive him until the times of restitution of all things, <440321>Acts 3:21. And this one consideration is sufficient to
46
evince the importance of the doctrine and things which concern the Holy Spirit; for is it possible that any Christian should be so supinely negligent and careless, so unconcerned in the things whereon his present comforts and future happiness do absolutely depend, as not to think it his duty to inquire with the greatest care and diligence into what our Lord Jesus Christ hath left unto us, to supply his absence, and at length to bring us unto himself? He by whom these things are despised hath neither part nor lot in Christ himself; for "if any man have not the Spirit of Christ, he is none of his," <450809>Romans 8:9.
2. The great work of the Holy Ghost in the dispensation and ministration of the gospel, unto all the ends of it, is another evidence unto the same purpose. f10 Hence, the gospel itself is called "The ministration of the Spirit," 2<470308> Corinthians 3:8, in opposition to that of the law, which is called the ministration of the letter and of condemnation. Diakonia> tou~ Pneum> atov, the "ministry of the Spirit," is either that ministry which the Spirit makes effectual, or that ministry whereby the Spirit in his gifts and graces is communicated unto men. And this is that which gives unto the ministry of the gospel both its glory and its efficacy. Take away the Spirit from the gospel and you render it a dead letter, and leave the New Testament of no more use unto Christians than the Old Testament is of unto the Jews. It is therefore a mischievous imagination, proceeding from ignorance, blindness, and unbelief, that there is no more in the gospel but what is contained under any other doctrine or declaration of truth, -- that it is nothing but a book for men to exercise their reason in and upon, and to improve the things of it by the same faculty: for this is to separate the Spirit, or the dispensation of the Spirit, from it, which is in truth to destroy it; and therewith is the covenant of God rejected, which is, that his word and Spirit shall go together, <235921>Isaiah 59:21. We shall, therefore, God assisting, manifest in our progress that the whole ministry of the gospel, the whole use and efficacy of it, do depend on that ministration of the Spirit wherewith, according to the promise of God, it is accompanied. If, therefore, we have any concernment in, or have ever received any benefit by, the gospel, or the ministration of it, we have a signal duty lying before us in the matter in hand.
3. There is not any spiritual or saving good from first to last communicated unto us, or that we are from and by the grace of God made
47
partakers of, but it is revealed to us and bestowed on us by the Holy Ghost. He who hath not an immediate and especial work of the Spirit of God upon him and towards him did never receive any especial love, grace, or mercy, from God. For how should he do so? Whatever God works in us and upon us, he doth it by his Spirit; he, therefore, who hath no work of the Spirit of God upon his heart did never receive either mercy or grace from God, for God giveth them not but by his Spirit. A disclaimer, therefore, of any work of the Spirit of God in us or upon us is a disclaimer of all interest in his grace and mercy; and they may do well to consider it with whom the work of the Spirit of God is a reproach. When they can tell us of any other way whereby a man may be made partaker of mercy and grace, we will attend unto it; in the meantime we shall prove from the Scripture this to be the way of God.
4. There is not anything done in us or by us that is holy and acceptable unto God, but it is an effect of the Holy Spirit; it is of his operation in us and by us. Without him we can do nothing; for without Christ we cannot, <431505>John 15:5, and by him alone is the grace of Christ communicated unto us and wrought in us. By him we are regenerated; f11 by him we are sanctified; by him we are cleansed; by him are we assisted in and unto every good work. Particular instances to this purpose will be afterward insisted on and proved. And it is our unquestionable concernment to inquire into the cause and spring of all that is good in us, wherein also we shall have a true discovery of the spring and cause of all that is evil, without a competent knowledge of both which we can do nothing as we ought.
5. God lets us know that the only peculiarly remediless sin and way of sinning under the gospel is to sin in an especial manner against the Holy Ghost. And this of itself is sufficient to convince us how needful it is for us to be well instructed in what concerns him; for there is somewhat that doth so, which is accompanied with irrecoverable and eternal ruin; and so is nothing else in the world. So <410328>Mark 3:28, 29,
"All sins shall be forgiven unto the sons of men, and blasphemies wherewith soever they shall blaspheme: but he that shall blaspheme against the Holy Ghost hath never forgiveness."
Or,
48
"Whosoever speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come," <401232>Matthew 12:32.
There remains nothing for him who doth despite to the Spirit of grace but a
"certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries," <581027>Hebrews 10:27, 29.
This is that "sin unto death" whose remission is not to be prayed for, 1<620516> John 5:16: for he having taken upon him to make effectual unto us the great remedy provided in the blood of Christ for the pardon of our sins, if he in the prosecution of that work be despised, blasphemed, despitefully used, there neither is relief nor can there be pardon for that sin. For whence, in that case, should they arise or spring? As God hath not another Son to offer another sacrifice for sin, -- so that he by whom his sacrifice is despised can have none remaining for him, -- no more hath he another Spirit to make that sacrifice effectual unto us, if the Holy Ghost in his work be despised and rejected. This, therefore, is a tender place. f12 We cannot use too much holy diligence in our inquiries after what God hath revealed in his word concerning his Spirit and his work, seeing there may be so fatal a miscarriage in an opposition unto him as the nature of man is incapable of in any other instance.
And these considerations belong unto the first head of reasons of the importance, use, and necessity, of the doctrine proposed to be inquired into. They are enough to manifest what is the concernment of all believers herein; for on the account of these things the Scripture plainly declares, as we observed before, that "he who hath not the Spirit of Christ is none of his," -- their portion is not in him, they shall have no benefit by his mediation. Men may please themselves with a profession of being Christians and owning the gospel, whilst they despise the Spirit of God, both name and thing. Their condition we shall examine and judge by the Scripture before we come to the end of this discourse. And for the Scripture itself, whoever reads the books of the New Testament, besides the great and precious promises that are given concerning him in the Old, will find and conclude, unless he be prepossessed with prejudice, that the whole of what is declared in those writings turns on this only hinge.
49
Remove from them the consideration of the Spirit of God and his work, and it will be hard to find out what they aim at or tend unto.
Secondly, The great deceit and abuse that hath been, in all ages of the church, under the pretense of the name and work of the Spirit make the thorough consideration of what we are taught concerning them exceeding necessary. Had not these things been excellent in themselves, and so acknowledged by all Christians, they would never have been by so many falsely pretended unto. Men do not seek to adorn themselves with rags, or to boast of what, on its own account, is under just contempt. And according to the worth of things, so are they liable to abuse; and the more excellent anything is, the more vile and pernicious is an undue pretense unto it. Such have been the false pretenses of some in all ages unto the Spirit of God and his work, whose real excellencies in themselves have made those pretenses abominable and unspeakably dangerous; for the better the things are which are counterfeited, the worse always are the ends they are employed unto. In the whole world there is nothing so vile as that which pretendeth to be God, and is not; nor is any other thing capable of so pernicious an abuse. Some instances hereof I shall give, both out of the Old Testament and the New.
The most signal gift of the Spirit of God, for the use of the church under the Old Testament, was that of prophecy. This, therefore, was deservedly in honor and reputation, as having a great impression of the authority of God upon it, and in it of his nearness unto man. Besides, those in whom it was had justly the conduct of the minds and consciences of others given up unto them: for they spake in the name of God, and had his warranty for what they proposed; which is the highest security of obedience. And these things caused many to pretend unto this gift who were, indeed, never inspired by the Holy Spirit; but were rather, on the contrary, acted by a spirit of lying and uncleanness: for it is very probable that when men falsely and in mere pretense took upon them to be prophets divinely inspired, without any antecedent diabolical enthusiasm, that the devil made use of them to compass his own designs Being given up, by the righteous judgment of God, unto all delusions, for belying his Spirit and holy inspirations, they were quickly possessed with a spirit of lying and unclean divination. So the false prophets of Ahab, who encouraged him to go up unto Ramoth-gilead, foretelling his prosperous success, 1<112206> Kings
50
22:6, seemed only to have complied deceitfully with the inclinations of their master, and to have out-acted his other courtiers in flattery by gilding it with a pretense of prophecy; but when Micaiah came to lay open the mystery of their iniquity, it appeared that a lying spirit, by the permission of God, had possessed their minds, and gave them impressions, which being supernatural, they were deceived as well as they did deceive, verses 19-23. This they were justly given up unto, pretending falsely unto the inspiration of that Holy Spirit which they had not received. And no otherwise hath it fallen out with some in our days, whom we have seen visibly acted by an extraordinary power. Unduly pretending unto supernatural agitations from God, they were really acted by the devil; a thing they neither desired nor looked after, but, being surprised by it, were pleased with it for a while: as it was with sundry of the Quakers at their first appearance.
Now, these false prophets of old were of two sorts, both mentioned, <051820>Deuteronomy 18:20: -- First, Such as professedly served other gods, directing all their prophetic actings unto the promotion of their worship. Such were the prophets of Baal, in whose name expressly they prophesied, and whose assistance they invocated: "They called on the name of Baal, saying, O Baal, hear us," 1<111826> Kings 18:26-29. Many of these were slain by Elijah, and the whole race of them afterward extirpated by Jehu, 2<121018> Kings 10:18-28. This put an end to his deity, for it is said, "he destroyed Baal out of Israel," false gods having no existence but in the deceived minds of their worshippers. It may be asked why these are called "prophets?" and so, in general, of all the false prophets mentioned in the Scripture. Was it because they merely pretended and counterfeited a spirit of prophecy, or had they really any such? I answer, that I no way doubt but that they were of both sorts. These prophets of Baal were such as worshipped the sun, after the manner of the Tyrians. Herein they invented many hellish mysteries, ceremonies, and sacrifices; these they taught the people by whom they were hired. Being thus engaged in the service of the devil, he actually possessed their minds "as a spirit of divination," and enabled them to declare things unknown unto other men. They, in the meantime, really finding themselves acted by a power superior to them, took and owned that to be the power of their god; and thereby became immediate worshippers of the devil. This our apostle declares, 1<461020>
51
Corinthians 10:20. Whatever those who left the true God aimed at to worship, the devil interposed himself between that and them, as the object of their adoration. Hereby he became the "god of this world," 2<470404> Corinthians 4:4, -- he whom in all their idols they worshipped and adored. With a spirit of divination from him were many of the false prophets acted, which they thought to be the spirit of their god; for they found themselves acted by a superior power, which they could neither excuse nor resist. f13 Others of them were mere pretenders and counterfeits, that deceived the foolish multitude with vain, false predictions. Of these more will be spoken afterward.
Secondly, Others there were who spake in the name, and, as they falsely professed, by the inspiration of the Spirit, of the holy God. With this sort of men Jeremiah had great contests; for in that apostatizing age of the church, they had got such an interest and reputation among the rulers and people as not only to confront his prophecies with contrary predictions, chap. <242801>28:1-4, but also to traduce him as a false prophet, and to urge his punishment according to the law, chap. <242925>29:25-27. And with the like confidence did Zedekiah the son of Chenaanah carry it towards Micaiah, 1<112224> Kings 22:24; for he scornfully asks him, "Which way went the Spirit of the LORD from me to speak unto thee?" that is, "Whereas assuredly he speaketh in me, how came he to inspire thee with a contrary revelation?'' Ezekiel, at the same time with Jeremiah, was exercised and perplexed with them, chap. 13 and 14; for this sort of persons, -- namely, false pretenders unto divine extraordinary revelations, -- did of old usually abound in times of danger and approaching desolations. The devil stirred them up to fill men with vain hopes, to keep them in sin and security, that destruction might seize upon them at unawares: and whoever take the same course in the time of deserved, threatened, impendent judgments, though they use not the same means, yet they also do the work of the devil; for whatever encourageth men to be secure in their sins is a false divination, <240530>Jeremiah 5:30, 31. And this sort of men is characterized by the prophet Jeremiah, chap. 23, from verse 9 to 33; where anyone may read their sin and judgment. And yet this false pretending unto the spirit of prophecy was very far from casting any contempt on the real gift of the Holy Ghost therein; nay, it gave it the greater glory and luster. God never more honored his true prophets than when there were most false ones;
52
neither shall ever any false pretense to the Spirit of grace render him less dear unto those that are partakers of him, or his gifts of less use unto the church.
It was thus also under the New Testament, at the first preaching of the gospel. The doctrine of it at first was declared from the immediate revelation of the Spirit, preached by the assistance of the Spirit, made effectual by his work and power, [and] was accompanied in many by outward miraculous works and effects of the Spirit; whence the whole of what peculiarly belonged unto it, in opposition to the law, was called "The ministration of the Spirit." These things being owned and acknowledged by all, those who had any false opinions or dotages of their own to broach, or any other deceit to put upon Christians, could think of no more expedite means for the compassing of their ends than by pretending to immediate revelations of the Spirit; for without some kind of credibility given them from hence, they knew that their fond imaginations would not be taken into the least consideration. Hence the apostle Peter, having treated concerning the revelation of God by his Spirit in prophecy, under the Old Testament and the New, 2 Epist., chap. <810119>1:19-21, adds, as an inference from that discourse, a comparison between the false prophets that were under the Old Testament and the false teachers under the New, chap. <610201>2:1: "But there were false prophets also among the people, even as there shall be false teachers among you." And the reason of it is, because that as they pretended to the Spirit of the Lord in their prophecies, saying, "Thus saith the LORD," when he sent them not, so these ascribed all their abominable heresies to the inspiration of the Spirit, by whom they were not assisted.
Hence is that blessed caution and rule given us by the apostle John, who lived to see much mischief done in the church by this pretense: 1 Epist. chap. <620401>4:1-3, "Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. Hereby know ye the Spirit of God: Every spirit that confesseth that Jesus Christ is come in the flesh is of God: and every spirit that confesseth not that Jesus Christ is come in the flesh is not of God." A twofold direction doth the apostle here give unto all believers; the first by the way of caution, that they would not believe every spirit, -- that is, not receive or give credit to every doctrine that was proposed unto them
53
as of immediate revelation and inspiration of the Spirit. He intends the same with the apostle Paul, <490414>Ephesians 4:14, who would not have us "carried about with every wind of doctrine," like vessels at sea without anchors or helms, by the "sleight of men, and cunning craftiness, whereby they lie in wait to deceive;" for the crafts and sleights intended are such as men use when they cast a mist, as it were, before the eyes of others whom they intend to cheat and defraud. So dealt false teachers with their disciples, by their pretenses of immediate revelations. His next direction informs us how we may observe this caution unto our advantage; and this is, by trying the spirits themselves. This is the duty of all believers on any such pretenses. They are to try these spirits, and examine whether they are of God or no. For the observation of this rule and discharge of this duty, the church of Ephesus is commended by our Lord Jesus Christ: <660202>Revelation 2:2, "Thou hast tried them which say they are apostles, and are not, and hast found them liars;" for those who said they were apostles pretended therewithal to apostolical authority and infallibility, on the account of the immediate inspirations which they received by the Holy Ghost. In trying them, they tried the spirits that came unto them; and by this warrant may we try the spirit of the church of Rome, which in like manner pretends unto apostolical authority and infallibility.
Unto these two directions the apostle subjoins the reason of the present watchfulness required unto the discharge of this duty: "Because," saith he, "many false prophets are gone out into the world." It is "false teachers," as Peter calls them, "bringing in damnable heresies," concerning whom he speaks. And he calleth them "false prophets," partly in an allusion unto the false prophets under the Old Testament, with whom they are ranked and compared by Peter, and partly because, as they fathered their prejudices on divine revelation, so these falsely ascribed their doctrines unto immediate divine inspiration. And on this account also he calleth them spirits: "Try the spirits ;" for as they pretended unto the Spirit of God, so indeed for the most part they were acted by a spirit of error, lying, and delusion, -- that is, the devil himself. And therefore I no way doubt but that mostly those who made use of this plea, that they had their doctrines which they taught by immediate inspiration, did also effect other extraordinary operations or undiscoverable appearances of them, as lying miracles, by the power of that spirit whereby they were acted, as
54
<402424>Matthew 24:24. Hence the apostle doth not direct us to try their pretensions unto inspiration by putting them on other extraordinary works for their confirmation, for these also they made a show and appearance of, and that in such a manner as that they were not to be detected by the generality of Christians; but he gives unto all a blessed stable rule, which will never fail them in this case who diligently attend unto it; and this is, to try them by the doctrine that they teach, 1<620402> John 4:2, 3. Let their doctrine be examined by the Scriptures, and if it be found consonant thereunto, it may be received without danger unto the hearers, whatever corrupt affections the teachers may be influenced by; but if it be not consonant thereunto, if it keep not up a harmony in the analogy of faith, whatever inspiration or revelation be pleaded in its justification, it is to be rejected, as they also are by whom it is declared. This rule the apostle Paul confirms by the highest instance imaginable: <480108>Galatians 1:8,
"Though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed."
And the apostle shows that, for our advantage in this trial we are to make of spirits, it is good to have a clear conviction of, and a constant adherence unto, some fundamental principles, especially such as we have reason to think will be the most cunningly attacked by seducers. Thus, because in those days the principal design of Satan was, to broach strange, false imaginations about the person and mediation of Christ, endeavoring thereby to overthrow both the one and the other, the apostle adviseth believers to try the spirits by this one fundamental principle of truth, namely, that "Jesus Christ is come in the flesh;" which contains a confession both of his person and mediation. This, therefore, believers were to demand of all new teachers and pretenders unto spiritual revelations in the first place, "Do you confess that Jesus Christ is come in the flesh?" and if they immediately made not this confession, they never stood to consider their other pretenses, but turned from them, not bidding them God speed, 2 John 7, 10, 11. And I could easily manifest how many pernicious heresies were obviated in those days by this short confession of faith. For some of late (as Grotius, following Socinus and Schlichtingius) interpreting this coming of Christ in the flesh of his outward mean estate and condition, and not in the pomp and glory of an
55
earthly king, do openly corrupt the text. His coming in the flesh is the same with the "Word's being made flesh," <430114>John 1:14; or "God being manifest in the flesh," 1<540316> Timothy 3:16, -- that is, the Son of God being made "partaker of flesh and blood," <580214>Hebrews 2:14; or "taking on him the seed of Abraham," verse 16, -- that is, his being "made of a woman," <480404>Galatians 4:4; or his being "made of the seed of David according to the flesh," <450103>Romans 1:3; or his "being of the fathers as to the flesh," <450905>Romans 9:5. And this was directly opposed unto those heresies which were then risen, whose broachers contended that Jesus Christ was but a fantasy, an appearance, a manifestation of divine love and power, denying that the Son of God was really incarnate, as the ancients generally testify. And well had it been for many in our days had they attended unto such rules as this; but through a neglect of it, accompanied with an ungrounded boldness and curiosity, they have hearkened in other things to deceiving spirits, and have been engaged beyond a recovery before they have considered that by their cogging deceits they have been cheated of all the principal articles of their faith; by which if at first they had steadily tried and examined them, they might have been preserved from their snares.
The Jews say well that there was a double trial of prophets under the Old Testament, -- the one by their doctrine, the other by their predictions. That by their doctrine, -- namely, whether they seduced men from the worship of the true God unto idolatry, -- belonged unto all individual persons of the church. Direction for this is given, <051301>Deuteronomy 13:1-3, "If there arise among you a prophet, or a dreamer of dreams, and giveth thee a sign or a wonder, and the sign or the wonder come to pass, whereof he spake unto thee" (effect anything by a seeming presence of an extraordinary power), saying, "Let us go after other gods, which thou hast not known, and let us serve them; thou shalt not hearken unto the words of that prophet, or that dreamer of dreams." Let his signs and wonders be what they would, the people were to try them by what they taught. The judgment upon predictions was left unto the sanhedrim, for which directions are given, <051820>Deuteronomy 18:20-22; and by virtue hereof they falsely and cruelly endeavored to take away the life of Jeremiah, because he foretold the ruin of them and their city, chap. <052611>26:11. In the first place, though his sign, wonder, or prediction came to pass, yet the doctrine he sought to confirm by it being false, he was to be rejected. In
56
the latter, the fulfilling of his sign acquitted him, because he taught with it nothing in point of doctrine that was false. The first kind of trial of the spirits of prophets is the duty of all believers under the gospel; and those who would deprive them of this liberty would make brutes of them instead of Christians, -- unless to believe a man knows not what, and to obey he knows not why, be the properties of Christians. See <451202>Romans 12:2; <490508>Ephesians 5:8-12; <500110>Philippians 1:10; 1<520521> Thessalonians 5:21. The other, so far as was needful to preserve the church in truth and peace, was provided for in those primitive times, whilst there was a real communication of extraordinary gifts of the Spirit (and so more occasion given to the false pretense of them, and more danger in being deceived by them), by a peculiar gift of discerning them, bestowed on some amongst them. 1<461210> Corinthians 12:10, "Discerning of spirits" is reckoned among the gifts of the Spirit. So had the Lord graciously provided for his churches, that some among them should be enabled in an extraordinary manner to discern and judge of them who pretended unto extraordinary actings of the Spirit. And upon the ceasing of extraordinary gifts really given from God, the gift also of discerning spirits ceased, and we are left unto the word alone for the trial of any that shall pretend unto them. Now, this kind of pretense was so common in those days, that the apostle Paul, writing to the Thessalonians to caution them that they suffered not themselves to be deceived in their expectation and computations about the time of the coming of Christ, in the first place warns them not to be moved in it "by spirit," 2<530202> Thessalonians 2:2; that is, persons pretending unto spiritual revelations. Something, also, of this nature hath continued, and broken out in succeeding ages, and that in instances abominable and dreadful. And the more eminent in any season are the real effusions of the Holy Spirit upon the ministers of the gospel and disciples of Christ, the more diligence and watchfulness against these delusions are necessary; for on such opportunities it is, when the use and reputation of spiritual gifts is eminent, that Satan doth lay hold to intrude under the color of them his own deceitful suggestions. In the dark times of the Papacy, all stories are full of satanical delusions, in fantastical apparitions, horrors, spectrums, and the like effects of darkness. It was seldom or never that any falsely pretended to the gifts and graces of the Holy Spirit; for these things were then of little use or request in the world. But when God was pleased to renew really a fresh communication of spiritual gifts and graces unto men,
57
in and upon the Reformation, the old dreads and terrors, nightly appearances, tending unto deeds of darkness, vanished, and everywhere, by Satan's instigation, arose false pretenders to the Spirit of God; in which way of delusion he will still be more active and industrious, as God shall increase the gifts and graces of his Spirit in his churches; though as yet, in these latter ages, he hath not attained what he was arrived unto in the primitive times of the gospel. A full and clear declaration from the Scripture of the nature of the Holy Spirit and his operations may, through the blessing of God, be of use to fortify the minds of professors against satanical delusions counterfeiting his actings and inspirations; for directions unto this purpose are given us by the holy apostle, who lived to see great havoc made in the churches by deluding spirits. Knowledge of the truth, trying of spirits that go abroad by the doctrines of the Scriptures, dependence on the Holy Spirit for his teachings according to the word, are the things which to this purpose he commends unto us.
Thirdly, There is in the days wherein we live an anti-spirit set up and advanced against the Spirit of God, in his being and all his operations, in his whole work and use towards the church of God; for this new spirit takes upon him whatever is promised to be effected by the "good Spirit of God." This is that which some men call "the light within them," though indeed it be nothing but a dark product of Satan upon their own imaginations, or at best the natural light of conscience; which some of the heathens also call "a spirit.'' f14 But hereunto do they trust, as to that which doth all for them, leaving no room for the "promise of the Spirit of God," nor anything for him to do. This teacheth them, instructs them, enlightens them; to this they attend as the Samaritans to Simon Magus, and, as they say, yield obedience unto it; and from hence, with the fruits of it, do they expect acceptation with God, justification and blessedness hereafter. And one of these two things these deluded souls must fix upon, -- namely, that this light whereof they speak is either the Holy Spirit of God, or it is not. If they say it is the Spirit, it will be easy to demonstrate how by their so saying they utterly destroy the very nature and being of the Holy Ghost, as will evidently appear in our explication of them. And if they say that it is not the Holy Spirit of God which they intend thereby, it will be no less manifest that they utterly exclude him, on the other side, from his whole work, and substitute another, yea, an enemy, in
58
his room: for another God is a false god; another Christ is a false Christ; and another Spirit is a false spirit, -- the spirit of antichrist. Now, because this is a growing evil amongst us, many being led away and seduced, our duty unto Jesus Christ and compassion for the souls of men do require that our utmost endeavor, in the ways of Christ's appointment, should be used to obviate this evil, which eateth as doth a canker; which also is propagated by profane and vain babblings, increasing still unto more ungodliness. Some, I confess, do unduly rage against the persons of those who have imbibed these imaginations, falling upon them with violence and fury, as they do also on others; -- the Lord lay it not unto their charge! Yet this hinders not but that, by those "weapons of our warfare which are not carnal, but mighty through God to the pulling down of strongholds, casting down such like imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought unto the obedience of Christ," we ought to attempt the destruction of their errors and the breaking of the snares of Satan, by whom they are taken captive alive at his pleasure. The course, indeed, of opposing errors and false spirits by praying, preaching, and writing, is despised by them in whose furious and haughty minds ure, seca, occide, "burn, cut, and kill," are alone of any signification, -- that think, "Arise, Peter, kill and eat," to be a precept of more use and advantage unto them than all the commands of Jesus Christ besides; but the way proposed unto us by the Lord Jesus Christ himself, walked in by his holy apostles, and all the ancient, holy, learned writers of the church, is that which, in these matters, we must and shall attend unto: and that course which is particularly suited to obviate the evil mentioned, is, to give a full, plain, evident declaration from the Scripture of the nature and operations of the Holy Spirit of God. Hence it will be undeniably manifest what a stranger this pretended light is unto the true Spirit of Christ; how far it is from being of any real use to the souls of men; yea, how it is set up in opposition unto him and his work, by whom and by which alone we become accepted with God, and are brought unto the enjoyment of him.
Fourthly, There are, moreover, many hurtful and noxious opinions concerning the Holy Ghost gone abroad in the world, and entertained by many, to the subversion of the faith which they have professed. f15 Such are those whereby his deity and personality are denied. About these there
59
have been many contests in the world: some endeavoring with diligence and subtlety to promote the perverse opinions mentioned; others "contending," according to their duty, "for the faith once delivered unto the saints." But these disputations are for the most part so managed, that although the truth be in some of them strenuously vindicated, yet the minds of believers generally are but little edified by them; for the most are unacquainted with the ways and terms of arguing, which are suited to convince or "stop the mouths of gainsayers," rather than to direct the faith of others. Besides, our knowledge of things is more by their operations and proper effects than from their own nature and formal reason. Especially is it so in divine things, and particularly with respect unto God himself. In his own glorious being he dwelleth in light, whereunto no creature can approach. In the revelation that he hath made of himself by the effects of his will, in his word and works, are we to seek after him. By them are the otherwise invisible things of God made known, his attributes declared, and we come to a better acquaintance with him than any we can attain by our most diligent speculations about his nature itself immediately. So is it with the Holy Ghost and his personality. He is in the Scripture f16 proposed unto us to be known by his properties and works, adjuncts and operations; by our duty towards him and our offenses against him. The due consideration of these things is that which will lead us into that assured knowledge of his being and subsistence which is necessary for the guidance of our faith and obedience; which is the end of all these inquiries, <510202>Colossians 2:2. Wherefore, although I shall by the way explain, confirm, and vindicate the testimonies that are given in the Scripture, or some of them, unto his deity and personality, yet the principal means that I shall insist on for the establishing of our faith in him is the due and just exposition and declaration of the administrations and operations that are ascribed unto him in the Scriptures; which also will give great light into the whole mystery and economy of God in the work of our salvation by Jesus Christ.
Fifthly, The principal cause and occasion of our present undertaking is, the open and horrible opposition that is made unto the Spirit of God and his work in the world. There is no concernment of his that is not by many derided, exploded, and blasphemed. The very name of the Spirit is grown to be a reproach; nor do some think they can more despitefully expose any
60
to scorn than by ascribing to them a "concern in the Spirit of God." This, indeed, is a thing which I have often wondered at, and do continue still so to do: for whereas in the gospel everything that is good, holy, praiseworthy in any man, is expressly assigned to the Spirit, as the immediate efficient cause and operator of it; and whereas the condition of men without him, not made partakers of him, is described to be reprobate or rejected of God, and foreign unto any interest in Christ; yet many pretending unto the belief and profession of the gospel are so far from owning or desiring a participation of this Spirit in their own persons, as that they deride and contemn them who dare plead or avow any concern in him or his works. Only, I must grant that herein they have had some that have gone before them, -- namely, the old scoffing heathens; for so doth Lucian, in his Philopatris [18], speak in imitation of a Christian by way of scorn, Leg> e para< tou~ Pneu>matov dun> amin tou~ log> ou labw>n -- "Speak out now, receiving power or ability of speaking from the Spirit," or "by the Spirit." Certainly an attendance to the old caution. Si non caste tamen caute, had been needful for some in this matter. Could they not bring their own hearts unto a due reverence of the Spirit of God, and an endeavor after the participation of his fruits and effects, yet the things that are spoken concerning him and his work in the whole New Testament, and also in places almost innumerable in the Old, might have put a check to their public contemptuous reproaches and scornful mockings, whilst they owned those writings to be of God; -- but such was his entertainment in the world upon his first effusion, <440213>Acts 2:13. Many pretenses, I know, will be pleaded to give countenance unto this abomination; for, first, they will say, "It is not the Spirit of God himself and his works, but the pretense of others unto him and them, which they so reproach and scorn." I fear this plea or excuse will prove too short and narrow to make a covering unto their profaneness. It is dangerous venturing with rudeness and petulancy upon holy things, and then framing of excuses. But in reproaches of the Lord Christ and his Spirit men will not want their pretenses, <431032>John 10:32, 33. And the things of the Spirit of God, which they thus reproach and scorn in any, are either such as are truly and really ascribed unto him and wrought by him in the disciples of Jesus Christ, or they are not. If they are such as indeed are no effects of the Spirit of grace, such as he is not promised for, nor attested to work in them that do believe, as vain enthusiasms, ecstatical raptures and revelations, certainly
61
it more became Christians, men professing, or at least pretending, a reverence unto God, his Spirit, and his word, to manifest to and convince those of whom they treat that such things are not "fruits of the Spirit," but imaginations of their own, than to deride them under the name of the Spirit, or his gifts and operations. Do men consider with whom and what they make bold in these things? But if they be things that are real effects of the Spirit of Christ in them that believe, or such as are undeniably assigned unto him in the Scripture, which they despise, what remains to give countenance unto this daring profaneness? Yea, but they say, secondly, "It is not the real true operations of the Spirit themselves, but the false pretensions of others unto them, which they traduce and expose." But will this warrant the course which it is manifest they steer in matter and manner? The same persons pretend to believe in Christ and the gospel, and to be made partakers of the benefits of his mediation; and yet, if they have not the Spirit of Christ, they have no saving interest in these things; for "if any man have not the Spirit of Christ, he is none of his." If it be, then, only their false pretending unto the Spirit of God and his works which these persons so revile and scorn, why do they not deal with them in like manner with respect unto Christ and the profession of the gospel? why do they not say unto them, "You believe in Christ, you believe in the gospel," and thereon expose them to derision? So plainly dealt the Jews with our Lord Jesus Christ, <192207>Psalms 22:7, 8; <402138>Matthew 21:38, 39. It is, therefore, the things themselves, and not the pretences pretended, that are the objects of this contempt and reproach. Besides, suppose those whom at present on other occasions they hate or despise are not partakers of the Spirit of God, but are really strangers unto the things which hypocritically they profess, -- will they grant and allow that any other Christians in the world do so really partake of him as to be led, guided, directed by him; to be quickened, sanctified, purified by him; to be enabled unto communion with God, and all duties of holy obedience by him, with those other effects and operations for which he is promised by Jesus Christ unto his disciples? If they will grant these things to be really effected and accomplished in any, let them not be offended with them who desire that they should be so in themselves, and declare themselves to that purpose; and men would have more charity for them under their petulant scoffing than otherwise they are able to exercise. It will, thirdly, yet be pleaded, "That they grant as fully as any the being of the Holy Ghost, the promise
62
of him and his real operations; only, they differ from others as to the sense and exposition of those phrases and expressions that are used concerning these things in the Scripture, which those others abuse in an unintelligible manner, as making them proper which indeed are metaphorical." But is this the way which they like and choose to express their notions and apprehensions, -- namely, openly to revile and scorn the very naming and asserting the work of the Spirit of God, in the words which himself hath taught? A boldness this is, which, as whereof the former ages have not given us a precedent, so we hope the future will not afford an instance of any to follow the example. For their sense and apprehension of these things, they shall afterward be examined, so far as they have dared to discover them. In the meantime, we know that the Socinians acknowledge a Trinity, the sacrifice of Christ, the expiation of sin made thereby, and yet we have some differences with them about these things; and so we have with these men about the Spirit of God and his dispensation under the gospel, though, like them, they would grant the things spoken of them to be true, as metaphorically to be interpreted. But of these things we must treat more fully hereafter.
I say it is so come to pass, amongst many who profess they believe the gospel to be true, that the name or naming of the Spirit of God is become a reproach; so also is his whole work. And the promise of him made by Jesus Christ unto his church is rendered useless and frustrated. It was the main, and upon the matter the only, supportment which he left unto it in his bodily absence, the only means of rendering the work of his mediation effectual in them and among them; for without him all others, as the word, ministry, and ordinances of worship, are lifeless and useless. God is not glorified by them, nor the souls of men advantaged. But it is now uncertain with some of what use he is unto the church; yea, as far as I can discern, whether he be of any or no. Some have not trembled to say and contend, that some things as plainly ascribed unto him in the Scripture as words can make an assignation of anything, are the cause of all the troubles and confusions in the world! Let them have the word or tradition outwardly revealing the will of God, and what it is that he would have them do (as the Jews have both to this day); these being made use of by their own reason, and improved by their natural abilities, they make up the whole of man, all that is required to render the persons or duties of any accepted
63
with God! Of what use, then, is the Spirit of God in these things? Of none at all, it may be, nor the doctrine concerning him, "but only to fill the world with a buzz and noise, and to trouble the minds of men with unintelligible notions." Had not these things been spoken, they should not have been repeated; for death lieth at the door in them. So, then, men may pray without him, and preach without him, and turn to God without him, and perform all their duties without him well enough; for if anyone shall plead the necessity of his assistance for the due performance of these things, and ascribe unto him all that is good and well done in them, he shall hardly escape from being notably derided. Yet all this while we would be esteemed Christians! And what do such persons think of the prayers of the ancient church and Christians unto him for the working of all good in them, and their ascriptions of every good thing unto him? f17 And wherein have we any advantage of the Jews, or wherein consists the pre-eminence of the gospel? They have the word of God, that part of it which was committed unto their church, and which in its kind is sufficient to direct their faith and obedience; for so is the "sure word of prophecy," if diligently attended unto, 2<610119> Peter 1:19. And if traditions be of any use, they can outvie all the world. Neither doth this sort of men want their wits and the exercise of them. Those who converse with them in the things of this world do not use to say they are all fools. And for their diligence in the consideration of the letter of the Scripture, and inquiring into it according to the best of their understanding, none will question it but those unto whom they and their concernments are unknown. And yet after all this, they are Jews still. If we have the New Testament no otherwise than they have the Old, -- have only the letter of it to philosophize upon, according to the best of our reasons and understandings, without any dispensation of the Spirit of God accompanying it to give us a saving light into the mystery of it, and to make it effectual unto our souls, -- I shall not fear to say, but that as they call themselves
"Jews and are not, but are the synagogue of Satan," <660209>Revelation 2:9,
so we who pretend ourselves to be Christians, as to all the saving ends of the gospel, shall not be found in a better condition.
64
And yet it were to be wished that even here bounds might be fixed unto the fierceness of some men's spirits. But they will not suffer themselves to be so confined. In many places they are transported with rage and fury, so as to stir up persecution against such as are really anointed with the Spirit of Christ, and that for no other reason but because they are so, <480429>Galatians 4:29. Other things, indeed, are pretended by them, but all the world may see that they are not of such importance as to give countenance unto their wrath. This is the latent cause which stirs it up, and is oftentimes openly expressed.
These things at present are charged only as the miscarriages of private persons. When they are received .in churches, they are the cause of and an entrance into a fatal defection and apostasy. From the foundation of the world, the principal revelation that God made of himself was in the oneness of his nature and his monarchy over all. And herein the person of the Father was immediately represented with his power and authority; for he is the fountain and original of the Deity, the other persons as to their subsistence being of him: only, he did withal give out promises concerning the peculiar exhibition of the Son in the flesh in an appointed season, as also of the Holy Spirit, to be given by him in an especial manner. Hereby were their persons to be signally glorified in this world, it being the will of God that all "men should honor the Son as they honored the Father," and the Holy Spirit in like manner. In this state of things, the only apostasy of the church could be polytheism and idolatry. Accordingly, so it came to pass. The church of Israel was continually prone to these abominations, so that scarcely a generation passed, or very few, wherein the body of the people did not more or less defile themselves with them. To wean and recover them from this sin was the principal end of the preaching of those prophets which God from time to time sent unto them, 2<121713> Kings 17:13. And this also was the cause of all the calamities which befell them, and of all the judgments which God inflicted on them, as is testified in all the historical books of the Old Testament, and confirmed by instances innumerable. To put an end hereunto, God at length brought a total desolation upon the whole church, and caused the people to be carried into captivity out of their own land; and hereby it was so far effected that, upon their return, whatever other sins they fell into, yet they kept themselves from idols and idolatry, <261641>Ezekiel 16:41-43, 23:27, 48. And
65
the reason hereof was, because the time was now drawing nigh wherein they were to be tried with another dispensation of God; -- the Son of God was to be sent unto them in the flesh. To receive and obey him was now to be the principal instance and trial of their faith and obedience. They were no longer to be tried merely by their faith, whether they would own only the God of Israel, in opposition unto all false gods and idols, for that ground God had now absolutely won upon them; but now all is to turn on this hinge, whether they would receive the Son of God coming in the flesh, according to the promise. Here the generality of that church and people fell by their unbelief, apostatized from God, and became thereby neither church nor people, <430824>John 8:24. They being rejected, the Son of God calls and gathers another church, founding it on his own person with faith, and the profession of it therein, <401618>Matthew 16:18, 19. In this new church, therefore, this foundation is fixed, and this ground made good, that Jesus Christ, the Son of God, is to be owned and honored as we honor the Father, 1<460311> Corinthians 3:11; <430523>John 5:23. And herein all that are duly called Christians do agree, as the church of Israel did in one God after their return from the captivity of Babylon. But now the Lord Jesus Christ being ascended unto his Father, hath committed his whole affairs in the church and in the world unto the Holy Spirit, <431607>John 16:7-11. And it is on this design of God that the person of the Spirit may be singularly exalted in the church; unto whom they were so in the dark before, that some (none of the worst of them) professed they had not so much as heard whether there were any Holy Ghost or no, <441902>Acts 19:2, -- that is, at least, as unto the peculiar dispensation of him then introduced in the church. Wherefore, the duty of the church now immediately respects the Spirit of God, who acts towards it in the name of the Father and of the Son; and with respect unto him it is that the church in its present state is capable of an apostasy from God. And whatever is found of this nature amongst any, here it hath its beginning; for the sin of despising his person and rejecting his work now is of the same nature with idolatry of old, and the Jews' rejection of the person of the Son. And whereas there was a relief provided against these sins, because there was a new dispensation of the grace of God to ensue, in the evangelical work of the Holy Ghost, if men sin against him and his operations, containing the perfection and complement of God's revelation of himself unto them, their condition is deplorable.
66
It may be some will say and plead, that whatever is spoken of the Holy Ghost, his graces, gifts, and operations, did entirely belong unto the first times of the gospel, wherein they were manifested by visible and wonderful effects, -- to those times they were confined; and, consequently, that we have no other interest or concern in them but as in a recorded testimony given of old unto the truth of the gospel. This is so, indeed, as unto his extraordinary and miraculous operations, but to confine his whole work thereunto is plainly to deny the truth of the promises of Christ, and to overthrow his church; for we shall make it undeniably evident that none can believe in Jesus Christ, or yield obedience unto him, or worship God in him, but by the Holy Ghost. And, therefore, if the whole dispensation of him and his communications unto the souls of men do cease, so doth all faith in Christ and Christianity also.
On these and the like considerations it is that I have thought it necessary for myself, and unto the church of God, that the Scripture should be diligently searched in and concerning this great matter; for none can deny but that the glory of God, the honor of the gospel, the faith and obedience of the church, with the everlasting welfare of our own souls, are deeply concerned herein.
The apostle Peter, treating about the great things of the gospel, taught by himself and the rest of the apostles of our Lord Jesus Christ, tells those to whom he wrote that in what was so preached unto them they had not "followed cunningly-devised fables," 2<610116> Peter 1:16; for so were the "power and coming of our Lord Jesus Christ" then reported to be in the world. What was preached concerning them was looked on as "cunninglydevised" and artificially-framed "fables," to inveigle and allure the people. This the apostle gives his testimony against, and withal appeals unto the divine assurance which they had of the holy truths delivered unto them, verses 17-21. In like manner, our Lord Jesus Christ himself having preached the doctrine of regeneration unto Nicodemus, he calls it into question, as a thing incredible or unintelligible, <430304>John 3:4; for whose instruction and the rebuke of his ignorance, he lets him know that he spake nothing but what he brought with him from heaven, -- from the eternal Fountain of goodness and truth, verses 11-13. It is fallen out not much otherwise in this matter.
67
The doctrine concerning the Spirit of God, and his work on the souls of men, hath been preached in the world. What he doth in convincing men of sin; what in working godly sorrow and humiliation in them; what is the exceeding greatness of his power, which he puts forth in the regeneration and sanctification of the souls of men; what are the supplies of grace which he bestows on them that do believe; what assistance he gives unto them as the Spirit of grace and supplications, -- hath been preached, taught, and pressed on the minds of them that attend unto the dispensation of the word of the gospel. Answerable hereunto, men have been urged to try, search, examine themselves, as to what of this work of the Holy Ghost they have found, observed, or had experience to have been effectually accomplished in or upon their own souls. And hereon they have been taught that the great concernments of their peace, comfort, and assurance, of their communion among themselves as the saints of God, with many other ends of their holy conversation, do depend. Nay, it is, and hath been constantly, taught them that if there be not an effectual work of the Holy Ghost upon their hearts, they "cannot enter into the kingdom of God." Now, these things, and whatever is spoken in the explication of them, are by some called in question, if not utterly rejected; yea, some look on them as "cunningly-devised fables," -- things that some not long since invented, and others have propagated for their advantage. Others say that what is delivered concerning them is hardly, if at all, to be understood by rational men, being only empty speculations about things wherein Christian religion is little or not at all concerned. Whereas, therefore, many, very many, have received these things as sacred truths, and are persuaded that they have found them realized in their own souls, so that into their experience of the work of the Holy Spirit of God in them and upon them, according as it is declared in the word, all their consolation and peace with God is for the most part resolved, as that which gives them the best evidence of their interest in him who is their peace; and whereas, for the present, they do believe that unless these things are so in and with them, they have no foundation to build a hope of eternal life upon, -- it cannot but be of indispensable necessity unto them to examine and search the Scripture diligently whether these things be so or no. For if there be no such work of the Spirit of God upon the hearts of men, and that indispensably necessary to their salvation; if there are no such assistances and supplies of grace needful unto every good duty as wherein they have
68
been instructed, -- then in the whole course of their profession they have only been seduced by "cunningly-devised fables," their deceived hearts have fed upon ashes, and they are yet in their sins. It is, then, of no less consideration and importance than the eternal welfare of their souls immediately concerned therein can render it, that they diligently try, examine, and search into these things, by the safe and infallible touchstone and rule of the word, whereon they may, must, and ought, to venture their eternal condition. I know, indeed, that most believers are so far satisfied in the truth of these things and their own experience of them, that they will not be moved in the least by the oppositions which are made unto them and the scorn that is cast upon them; for "he that believeth on the Son of God hath the witness in himself," 1<620510> John 5:10: but yet, as Luke wrote his Gospel to Theophilus "that he might know the certainty of those things wherein he had been instructed," <420104>Luke 1:4, -- that is, to confirm him in the truth, by an addition of new degrees of assurance unto him, -- so it is our duty to be so far excited by the clamorous oppositions that are made unto the truths which we profess, and in whose being such, we are as much concerned as our souls are worth, to compare them diligently with the Scripture, that we may be the more fully confirmed and established in them. And, upon the examination of the whole matter, I shall leave them to their option, as Elijah did of old: "If Jehovah be God, follow him; but if Baal be God, follow him." If the things which the generality of professors do believe and acknowledge concerning the Spirit of God and his work on their hearts, his gifts and graces in the church, with the manner of their communication, be for the substance of them (wherein they all generally agree) according to the Scripture, taught and revealed therein, on the same terms as by them received, then may they abide in the holy profession of them, and rejoice in the consolations they have received by them; but if these things, with those others which, in the application of them to the souls of men, are directly and necessarily deduced, and to be deduced from them, are all but vain and useless imaginations, it is high time the minds of men were disburdened of them.
69
CHAPTER 2.
THE NAME AND TITLES OF THE HOLY SPIRIT.
Of the name of the Holy Spirit -- Various uses of the words jWæ y and pneum~ a-- jæWy for the wind or anything invisible with a sensible agitation, <300413>Amos 4:13 -- Mistakes of the ancients rectified by Hierom jWr metaphorically for vanity, metonymically for the part or quarter of anything; for our vital breath, the rational soul, the affections, angels good and bad -- Ambiguity from the use of the word, how to be removed -- Rules concerning the Holy Spirit -- The name "Spirit," how peculiar and appropriate unto him -- Why he is called the "Holy Spirit" -- Whence called the "Good Spirit," the "Spirit of God," the "Spirit of the Son" -- <440233>Acts 2:33, 1<600110> Peter 1:10, 11, explained -- 1<620403> John 4:3, vindicated.
BEFORE we engage into the consideration of the things themselves concerning which we are to treat, it will be necessary to speak something unto the name whereby the third person in the Trinity is commonly known and peculiarly called in the Scripture. This is the "Spirit," or the "Holy Spirit," or the "Holy Ghost," as we usually speak. And this I shall do that we be not deceived with the homonymy of the word, nor be at a loss in the intention of those places of Scripture where it is used unto other purposes: for it is so that the name of the second person, oJ Log> ov, "the Word," and of the third to< Pneum~ a, "the Spirit," are often applied to signify other things; I mean, those words are so. And some make their advantages of the ambiguous use of them. But the Scripture is able of itself to manifest its own intention and meaning unto humble and diligent inquirers into it.
It is, then, acknowledged that the use of the words jWæ r and pneu~ma in the Old Testament and New is very various; yet are they the words whereby alone the Holy Spirit of God is denoted. Their peculiar signification, therefore, in particular places is to be collected and determined from the subject-matter treated of in them, and other especial circumstances of them. This was first attempted by the most learned Didymus of
70
Alexandria, whose words, therefore, I have set down at large, and shall cast his observations into a more perspicuous method, with such additions as are needful for the farther clearing of the whole matter. f18 First, In general, jæWr and pneum~ a signify a wind or spirit, -- that is, anything which moves and is not seen. So the air in a violent agitation is called jWæ r: <010801>Genesis 8:1, µyæhiloa' rbe[}yæwæ r,a;h;Al[æ jæWr; -- "And God made a wind," or "spirit," that is, a strong and mighty wind, "to pass over the earth," for the driving and removal of the waters. So pneum~ a is used, <430308>John 3:8, To< pneu~ma o[pou qe>lei pnei~ k.t.l, -- "The wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, nor whither it goeth;" which is a proper description of this first signification of the word. It is an agitation of the air which is unseen. So <190104>Psalm 1:4. And in this sense, sometimes it signifies a "great and strong wind," -- that is, qz;j;w] hl;wOdN] jæWr, 1<111911> Kings 19:11; and sometimes a cool and soft wind, or a light easy agitation of the air, such as often ariseth in the evenings of the spring or summer. So <010308>Genesis 3:8, "God walked in the garden" µwYO hæ jæWrl], "in the cool of the day;" that is, when the evening air began to breathe gently, and moderate the heat of the day. So in the poet, --
"Solis ad occasum, quum frigidus aëra vesper Temperat." -- Virg. Geor. 3:336.
"At the going down of the sun, when the cold evening tempers the heat of the air." And some think this to be the sense of that place, <19A404P> salm 104:4, "Who maketh his angels twOjWr, spirits," -- swift, agile, powerful as mighty winds. But the reader may consult our Exposition on <580107>Hebrews 1:7.
This is one signification of the word jæWr, or this is one thing denoted by it in the Scripture. So, among many other places, expressly <300413>Amos 4:13, "For, lo," jæWr areboW µyrih; rxewOy, he that formeth the mountains, and createth the spirit," that is, "the wind." The LXX. render this place, Sterewn~ bronthn< kai< ktiz> wn pneum~ a -- "Who establisheth the thunder, and createth the spirit;" though some copies read, ta< o]rh, "the mountains." And the next words in the text, wOjyCiAhmæ µd;a;l] dyGmæW, f19 -- "And declareth unto man what is his thought," they render, Kai<
71
apj aggel> lwn eivj anj qrwp> ouv ton< Criston< autj ou,~ -- "And declareth unto men his Christ," or his Anointed, or his Messiah; for they took wOjyCQi hmæ for wOjyvim] "by inadvertency, and not for want of points or vowels as some imagine, seeing the mistake consists in the casting out of a letter itself. And thence the old Latin translation renders the words, "Firmans tonitruum, et creans Spiritum, et annuncians in homines Christum suum;" which Hierom rectified into "Formans montes, et creans ventum, et annuntians homini eloquium suum," discovering in his comment the mistake of the LXX. But it is certain that, from the ambiguity of the word jWæ r in this place, with the corrupt translations making mention of Christ in the next words, some who of old denied the deity of the Holy Spirit mightily insisted on it to prove him a creature; as may be seen in Didymus, Ambrose, Hierom, Hilary, and the ancients generally. But the context determines the signification of the word beyond all just exceptions. It is the power of God in making and disposing of things here below, whether dreadful for their greatness and height, as the mountains; or mighty and effectual in their operations, as the wind; or secret in their conceptions, as the thoughts of men; or stable in their continuance, as the night and day, the evening and morning, without the least respect to Christ or the Spirit, that it treateth of.
And I cannot but observe from hence the great necessity there is of searching the original text in the interpretation of the Scriptures, as it might be evidenced by a thousand other instances; but one we may take from two great and learned men, who were contemporaries in the Latin church, in their thoughts on this place.
The one is Ambrose, who, interpreting these words in his second book, De Spiritu Sancto, lib. 2 cap. 6, being deceived by the corrupt translation mentioned, "Annuncians in homines Christum suum," is forced to give a very strained exposition of that which, in truth, is not in the text, and to relieve himself also with another corruption in the same place, where "forming the mountains" is rendered by "establishing the thunder;" and yet, when he hath done all, he can scarce free himself of the objection about the creation of the Spirit, which he designs to answer. His words are,
72
"Siquis propheticum dictum, ideo derivandum putet ad interpretationem Spiritus Sancti; quia habet, `annuncians in homines Christum suum,' is ad incarnationis Dominicae mysteria dictum facilius derivabit. Nam si te movet quia Spiritum dixit, et hoc non putas derivandum ad mysterium assumptionis humanae; prosequere scripturas et invenies optime congruere de Christo, de quo bene convenit aestimari, quia firmavit tonitrua adventu suo; vim videlicet et sonum coelestium scripturarum; quarum velut quodam tonitru mentes nostrae redduntur attonitae, ut timere discamus, et reverntiam coelestibus deferamus oraculis. Denique, in Evangelio fratres Domini filii tonitru dicebantur. Et cum vox Patris facta esset dicentis ad Filim, `Et honorificavi te, et iterum honorificabo,' Judaei dicebant, `Tonitruum factum est illi.'"
And hereon, with some observations to the same purpose, he adds,
"Ergo tonitrua ad sermones Domini retulit, quorum in omnem terram exivit sonus; Spiritum autem hoc loco animam, quam suscepit rationabilem et perfectam intelligimus."
The substance of his discourse is, that treating of Christ (who indeed is neither mentioned nor intended in the text), he speaks of "confirming the thunder" (which nowhere here appears), by which the sound of the Scriptures and preaching of the word is intended; the spirit that was created being the human soul of Jesus Christ. Nor was he alone in this interpretation. Didym. lib. 2 de Spiritu Sancto, Athanas. ad Serapion, Basil. lib. 4. contra Eunom., amongst the Grecians, are in like manner entangled with this corruption of the text; as was also Concil. Sardicen. in Socrat. lib. 2 cap. 20.
The other person intended is Hierom, who, consulting the original, as he was well able to do, first translated the words,
"Quia ecce formans montes, et creans ventum, et annuncians homini eloquium suum,"
declares the mistake of the LXX. and the occasion of it: --
"Pro montibus qui Hebraicè dicuntur µyri h; soli LXX bronthn> , id est, tontitruum, verterunt. Cur autem illi Spiritum et nos dixerimus
73
ventum, qui Hebraice jæWr vocatur, causa manifesta est: quodque sequitur, `Annuncians homini eloquium suum,' LXX. transtulerunt, `Apaggel> lwn eivj anj qrwp> ouv ton< Criston< aujtou,~ verbi similitudine, et ambiguitate decepti."
So he shows that it is not wOjyvim] in the text, but wjO yCiAhmæ; -- that is, saith he,
"juxta Aquilam, omJ ili>an aujtou~ Symmachum, to< fwh> ma autj ou~ juxta Theodotionem, ton< log> on autj ou~ juxta quintam editionem, than aujtou.~
And as jyæ ci, whence the word is, signifies both to meditate and to speak, so the word itself intends a conceived thought, to be spoken afterward. And that jæyci here is reciprocal, not relative. And to this purpose is his ensuing exposition, "Qui confirmat montes, ad cujus vocem coelorum cardines et terrae fundamenta quatiuntur. Ipse qui creat spiritum, quem in hoc loco non Spiritum Sanctum, ut haeretici suspicantur, sed venture intelligimus, sive spiritum hominis, annuncians homini eloquium ejus, qui cogitationum secreta cognoscit," Hieron. in loc.
Secondly, Because the wind, on the account of its unaccountable variation, inconstancy, and changes, is esteemed vain, not to be observed or trusted unto, -- whence the wise man tells us that "he that observeth the wind shall not sow," <211104>Ecclesiastes 11:4, -- the word is used metaphorically to signify vanity: <210516>Ecclesiastes 5:16, "What profit hath he that hath laboured jWæ rl;, for the wind?" So <330211>Micah 2:11, "If a man walk" rq,vw, ;O jWæ r, "with the wind and falsehood;" -- that is, in vanity, pretending to a spirit of prophecy; and falsehood, vainly, foolishly, falsely boasting. So Job<181502> 15:2, "Should a wise man utter" jæWr t[dæ æ "knowledge of wind?" vain words, with a pretense of knowledge and wisdom; and he calls them jWæ r yrbe d] i, "words of wind," chap. <181603>16:3. So also <240513>Jeremiah 5:13, "And the prophets shall become jWæ rl], wind," or be vain, foolish, uncertain, and false, in their predictions. But pneu~ma is not used thus metaphorically in the New Testament.
Thirdly, By a metonymy, also, it signifies any part or quarter, as we say, of the world from whence the wind blows; as also a part of anything
74
divided into four sides or quarters. So <245223>Jeremiah 52:23, "There were ninety and six pomegranates hjW; r, towards a wind;" that is, on the one side of the chapiter that was above the pillars in the temple. <260512>Ezekiel 5:12, "I will scatter a third part" jWæ r lkl; ], "into all the winds," or all parts of the earth. Hence, the "four quarters" of a thing lying to the four parts of the world are called its four winds, twOjWr [Bær]aæ, 1<130924> Chronicles 9:24; whence are the te>ssarev a]nemoi, "the four winds," in the New Testament, <402431>Matthew 24:31. This is the use of the word in general with respect unto things natural and inanimate, and every place where it is so used gives it [a] determinate sense.
Again, [Fourthly], These words are used for anything that cannot be seen or touched, be it in itself martial and corporeal, or absolutely spiritual and immaterial. So the vital breath which we and other living creatures breathe is called: Everything wherein was jæWrAtmæv]ni µyYijæ, "the breath of the spirit of life," <010722>Genesis 7:22, -- that vital breath which our lives are maintained by in respiration. So <19D517>Psalm 135:17; Job<181917> 19:17; which is a thing material or corporeal. But most frequently it denotes things purely spiritual and immaterial, as in finite substances it signifies the rational soul of man: <193105>Psalm 31:5, "Into thine hand I commit" yjWi r, that is, "my spirit." They are the words whereby our Savior committed his departing soul into the hands of his Father, <422346>Luke 23:46, to< pneu~ma mou. So <19E604>Psalm 146:4, wjO Wr axeTe, -- "His breath," say we, "goeth forth; he returneth to his earth." It is his soul and its departure from the body that is intended. This is µd;a;h; ynBe ] jWæ r, that "spirit of the sons of man that goeth upward," when the "spirit of a beast goeth downward to the earth," or turneth to corruption, <210321>Ecclesiastes 3:21: see chapter <210808>8:8, <211207>12:7. Hence, --
Fifthly, By a metonymy also, it is taken for the affections of the mind or soul of man, and that whether they be good or evil: <014527>Genesis 45:27, "The spirit of Jacob revived;" he began to take heart and be of good courage. <261303>Ezekiel 13:3, "The prophets that walk" µj;Wr rjæaæ, "after their own spirit" -- that is, their own desires and inclinations, -- when, indeed, they had no vision, but spake what they had a mind unto. <041424>Numbers 14:24, Caleb is said to have "another spirit" than the murmuring people, -- another mind, will, purpose, or resolution. It is taken for prudence,
75
<060501>Joshua 5:1; anger, or the irascible faculty, <210709>Ecclesiastes 7:9 fury, <380608>Zechariah 6:8. "He shall cut off the spirit of princes" [<197612>Psalm 76:12]; that is, their pride, insolency, and contempt of others. Pneu~ma in the New Testament frequently intends the intellectual part of the mind or soul, and that as it is active, or in action, <420147>Luke 1:47; <450109>Romans 1:9; -- and ofttimes is taken for the mind in all its inclinations, in its whole habitual bent and design, 1<520523> Thessalonians 5:23.
[Sixthly], Angels also are called spirits: -- good angels, <19A404P> salm 104:4; (and it may be an angel is intended, 1<111812> Kings 18:12;) and evil angels or devils, 1<112221> Kings 22:21, 22; for that spirit who appeared before the Lord, and offered himself to be a lying spirit in the mouths of Ahab's prophets, was no other but he who appeared before God, Job<180106> 1:6, who is called "Satan." These in the New Testament are called "unclean spirits," <401001>Matthew 10:1; and the observation of the ancients, that Satan is not called a spirit absolutely, but with an addition or mark of distinction, holds only in the New Testament. f20 And because evil spirits are wont to torment the minds and bodies of men, therefore evil thoughts, disorders of mind, wicked purposes, disquieting and vexing the soul, arising from or much furthered by melancholy distempers, are called, it may be, sometimes "an evil spirit." The case of Saul shall be afterward considered.
In such variety are these words used and applied in the Scripture, because of some very general notions wherein the things intended do agree. For the most part, there is no great difficulty in discovering the especial meaning of them, or what it is they signify in the several places where they occur. Their design and circumstances as to the subject-matter treated of determine the signification. And notwithstanding the ambiguous use of these words in the Old and New Testament, there are two things clear and evident unto our purpose: -- First, That there is in the holy Scriptures a full, distinct revelation or declaration of the Spirit, or the Spirit of God, f21 as one singular, and every way distinct from everything else that is occasionally or constantly signified or denoted by that word "Spirit." And this not only a multitude of particular places gives testimony unto, but also the whole course of the Scripture supposeth, as that without an acknowledgment whereof nothing else contained in it can be understood or is of any use at all; for we shall find this doctrine to be the very life and soul which quickens the whole from first to last. Take away the work and
76
powerful efficacy of the Holy Spirit from the administration of it, and it will prove but a dead letter, of no saving advantage to the souls of men; and take away the doctrine concerning him from the writing of it, and the whole will be unintelligible and useless. Secondly, That whatever is affirmed of this Holy Spirit, the Spirit of God, it all relates either to his person or his operations, and these operations of his being various, are sometimes, by a metonymy, called "spirit;" whereof afterward. I shall not, therefore, need to prove that there is a Holy Spirit distinct from all other spirits whatever, and from everything else that on several occasions is signified by that name; for this is acknowledged by all that acknowledge the Scriptures, yea, it is so by Jews and Mohammedans, as well as all sorts of Christians. And, indeed, all those false apprehensions concerning him which have at this day any countenance given unto them may be referred unto two heads: --
1. That of the modern Jews, who affirm the Holy Ghost to be the influential power of God; which conceit is entertained and diligently promoted by the Socinians.
2. That of the Mohammedans, who make him an eminent angel, and sometimes say it is Gabriel; which, being traduced from the Macedonians of old, hath found some defenders and promoters in our days.
This, then, being the name of him concerning whom we treat, some things concerning it and the use of it, as peculiarly applied unto him, are to be premised: f22 for sometimes he is called the "Spirit" absolutely; sometimes the "Holy Spirit," or, as we speak, the "Holy Ghost;" sometimes the "Spirit of God," the "good Spirit of God," the "Spirit of truth" and "holiness;" sometimes the "Spirit of Christ" or "of the Son." The first absolutely used denotes his person; the additions express his properties and relation unto the other persons.
In the name Spirit two things are included: -- First, His nature or essence, -- namely, that he is a pure, spiritual, or immaterial substance; for neither the Hebrews nor the Greeks can express such a being in its subsistence but by jWæ r and pneu~ma, a spirit. Nor is this name, firstly, given unto the Holy Spirit in allusion unto the wind in its subtlety, agility, and efficacy; f23 for these things have respect only unto his operations, wherein, from some general appearances, his works and effects are likened unto the wind
77
and its effects, <430308>John 3:8. But it is his substance or being which is first intended in this name. f24 So it is said of God, <430424>John 4:24, Pneu~ma oJ Qeo>v -- "God is a Spirit;" that is, he is of a pure, spiritual, immaterial nature, not confined unto any place, and so not regarding one more than another in his worship; as is the design of the place to evince. It will therefore be said, that on this account the name of "Spirit" is not peculiar unto the third person, seeing it contains the description of that nature which is the same in them all; for whereas it is said, "God is a Spirit," it is not spoken of this or that person, but of the nature of God abstractedly. I grant that so it is; f25 and therefore the name "Spirit" is not, in the first place, characteristical of the third person in the Trinity, but denotes that nature whereof each person is partaker. But, moreover, as it is peculiarly and constantly ascribed unto him, it declares his especial manner and order of existence; so that wherever there is mention of the "Holy Spirit," his relation unto the Father and Son is included therein; for he is the Spirit of God. And herein there is an allusion to somewhat created, -- not, as I said, to the wind in general, unto whose agility and invisibility he is compared in his operations, but unto the breath of man; for as the vital breath of a man hath a continual emanation from him, and yet is never separated utterly from his person or forsaketh him, so doth the Spirit of the Father and the Son proceed from them by a continual divine emanation, still abiding one with them: for all those allusions are weak and imperfect wherein substantial things are compared with accidental, infinite things with finite, and those that are eternal with those that are temporary. Hence, their disagreement is infinitely more than their agreement; yet such allusions doth our weakness need instruction from and by. Thus he is called wyPi jWæ r <193306>Psalm 33:6, "The Spirit" or "breath of the mouth of the LORD," or "of his nostrils;" as <191815>Psalm 18:15, wherein there is an eminent allusion unto the breath of a man. Of the manner of this proceeding and emanation of the Spirit from the Father and the Son, so far as it is revealed, and as we are capable of a useful apprehension of it, I have treated elsewhere. And from hence, or the subsistence of the Holy Spirit in an eternal emanation from the Father and Son, as the breath of God, did our Savior signify his communication of his gifts unto his disciples by breathing on them: <432022>John 20:22, `Enefu>shse and because in our first creation it is said of Adam that God µyYijæ tmæv]ni wyp;aæB] jPæyi, "breathed into his nostrils the breath of life," <010207>Genesis 2:7. He hath the
78
same appellation with respect unto God, <191815>Psalm 18:15. Thus is he called the "Spirit." And because, as we observed before, the word pneu~ma is variously used, Didymus, de Spiritu Sancto, lib. 3., supposeth that the prefixing of the article to< doth distinguish the signification, and confine it to the Holy Ghost in the New Testament. Ofttimes no doubt it doth so, but not always, as is manifest from <430308>John 3:8, where to< is joined with pneum~ a, and yet only signifies "the wind." But the subject treated of, and what is affirmed of him, will sufficiently determine the signification of the word, where he is called absolutely "THE SPIRIT."
Again; He is called, by way of eminency, the Holy Spirit, or the Holy Ghost. f26 This is the most usual appellation of him in the New Testament; and it is derived from the Old: Psalm 51, Úv]d]q; jæWr, "The Spirit of thy Holiness," or "Thy Holy Spirit" <236310>Isaiah 63:10, 11, wvO d]q; jæWr, "The Spirit of his Holiness," or "His Holy Spirit." Hence are vwOdQh; æ jæWr and vd,Qohæ jæWr, "The Holy Spirit," and "The Spirit of Holiness," in common use among the Jews. In the New Testament he is to< Pneum~ a to< Agion, "That Holy Spirit." And we must inquire into the special reasons of this adjunct. Some suppose it is only from his peculiar work of sanctifying us, or making us holy: for this effect of sanctification is his peculiar work, and that of what sort soever it be; whether it consist in a separation from things profane and common, unto holy uses and services, or whether it be the real infusion and operation of holiness in men, it is from him in an especial manner. And this also manifesteth him to be God, for it is God alone who sanctifieth his people: <032008>Leviticus 20:8, "I am Jehovah which sanctify you." And God in that work ascribes unto himself the title of Holy in an especial manner, and as such would have us to consider him: chapter <032108>21:8, "I the LORD, which sanctify you, am holy." And this may be one reason of the frequent use of this property with reference unto the Spirit.
But this is not the whole reason of this name and appellation: for where he is first so mentioned, he is called "The Spirit of God's Holiness," <195111>Psalm 51:11, <236310>Isaiah 63:10, 11; and in the New Testament absolutely "The Spirit of Holiness," <450104>Romans 1:4 And this respects his nature, in the first place, and not merely his operations. f27 As God, then, absolutely is called "Holy," "The Holy One," and "The Holy One of Israel," being
79
therein described by that glorious property of his nature whereby he is "glorious in holiness," <021511>Exodus 15:11, and whereby he is distinguished from all false gods, ("Who is like unto thee, O Jehovah, among the gods? who is like thee, glorious in holiness?") so is the Spirit called "Holy" to denote the holiness of his nature. And on this account is the opposition made between him and the unholy or unclean spirit: <410329>Mark 3:29, 30,
"He that shall blaspheme against the Holy Ghost hath never forgiveness: because they said, He hath an unclean spirit."
And herein first his personality is asserted; for the unclean spirit is a person, and if the Spirit of God were only a quality or accident, as some fancy and dream, there could no comparative opposition be made between him and this unclean spirit, -- that is, the devil. So also are they opposed with respect unto their natures. His nature is holy, whereas that of the unclean spirit is evil and perverse. This is the foundation of his being called "Holy," even the eternal glorious holiness of his nature. And on this account he is so styled also with respect unto all his operations; for it is not only with regard unto the particular work of regeneration and sanctification, or making of us holy, but unto all his works and operations, that he is so termed: for he being the immediate operator of all divine works that outwardly are of God, and they being in themselves all holy, be they of what kind soever, he is called the "Holy Spirit." Yea, he is so called to attest and witness that all his works, all the works of God, are holy, although they may be great and terrible, and such as to corrupt reason may have another appearance; in all which we are to acquiesce in this, that the "Holy One in the midst of us will do no iniquity," [<281109>Hosea 11:9], <360305>Zephaniah 3:5. The Spirit of God, then, is thus frequently and almost constantly called "Holy," to attest that all the works of God, whereof he is the immediate operator, are holy: for it is the work of the Spirit to harden and blind obstinate sinners, as well as to sanctify the elect; and his acting in the one is no less holy than in the other, although holiness be not the effect of it in the objects. So, when he came to declare his dreadful work of the final hardening and rejection of the Jews, -- one of the most tremendous effects of divine Providence, a work which, for the strangeness of it, men "would in no wise believe though it were declared unto them," <441341>Acts 13:41, -- he was signally proclaimed Holy by the
80
seraphims that attended his throne, <230603>Isaiah 6:3, 9-12; <431240>John 12:40; <442825>Acts 28:25, 26.
There are, indeed, some actions on men and in the world that are wrought, by God's permission and in his righteous judgment, by evil spirits; whose persons and actings are placed in opposition to the Spirit of God. So 1<091614> Samuel 16:14, 15,
"The Spirit of the LORD departed from Saul, and an evil spirit from the LORD troubled him. And Saul's servants said unto him, Behold now, an evil spirit from God troubleth thee."
So also verse 23, "The evil spirit from God was upon Saul." So chap. <091810>18:10, 19:9. This spirit is called, h[;r; µyhli ao 'AjæWr, -- an evil spirit of God," chapter <091615>16:15; and absolutely µyjila'AjæWr -- "a spirit of God," verse 23, where we have supplied "evil" in the translation. But these expressions are to be regulated and explained by verse 14, where he is called hwO;hy] taeme h[;r;AjæWr, -- "an evil spirit from the LORD;" that is, appointed and commissioned by him for the punishing and terrifying of Saul: for as the Spirit of the Lord departed from him, by withdrawing his assistance and influential operations, whereby he had wrought in him those gifts and abilities of mind which fitted him unto the discharge of his kingly office, upon the first impressions whereof he was "turned into another man" from what he was in his private condition, chap. <091006>10:6-9; so the evil spirit came upon him to excite out of his own adust melancholy, discontents, fears, a sense of guilt, as also to impress terrifying thoughts and apprehensions on his imagination; for so it is said," An evil spirit from the LORD" WTj[æ b} i, chapter <091614>16:14, "terrified him," frightened him with dreadful agitations of mind. And, that we may touch a little on this by the way, the foundation of this trouble and distress of Saul lay in himself: for as I do grant that he was sometimes under an immediate agitation of body and mind from the powerful impressions of the devil upon him, -- for under them it is said he "prophesied in the midst of the house," 1<091810> Samuel 18:10, which argues an extraordinary and involuntary effect upon him, -- yet principally he wrought by the excitation and provocation of his personal distempers, moral and natural; for these have in themselves a great efficacy in cruciating the minds of guilty persons. So Tacitus observes out of Plato, Annal. lib. 6:6,
81
"Neque frustra praestantissimus sapientiae firmare solitus est, si recludantur tyrannorum mentes, posse aspici laniatus et ictus; quando, ut corpora verberibus, ita saevitia, libidine, malis consultis, animus dilaceretur;"
-- "The most eminent wise man was not wont in vain to affirm, that if the minds of tyrants were laid open and discovered, it would be seen how they were cruciated and punished; seeing that as the body is rent and torn by stripes, so is the mind by cruelty, lusts, evil counsels and undertakings."
So he, as I suppose from Plato de Repub. lib. 9., where Socrates disputes sundry things to that purpose. And another Roman historian gives us a signal instance hereof in Jugurtha, after he had contracted the guilt of many horrible wickednesses. f28
And yet this work in itself is of the same kind with what God sometimes employs holy angels about, because it is the execution of his righteous judgments. So it was a "watcher and an holy one" that in such a case smote Nebuchadnezzar with a sudden madness and frenzy, <270418>Daniel 4:1817.
To return; As he is called the Holy, so he is the Good Spirit of God: <19E310>Psalm 143:10, ynijen]Tæ hb;wOf Új}Wri; -- "Thy Spirit is good; lead me into the land of uprightness;" so ours: -- rather, "Thy good Spirit shall lead me;" or, as Junius, "Spiritu tuo bone deduc me," -- "Lead me by thy good Spirit." The Chaldee here adds Úv,dw] Oq, -- "The good Spirit of thy holiness" or "Thy holy good Spirit." Didymus, lib. 2 de Spir. Sanc., says that some copies here read to< ag[ ion, a remembrance whereof is in the MS. of Thecla, and not elsewhere. So <160920>Nehemiah 9:20, "Thou gavest them" hb;wOFhæ ÚjW} ri, "thy good Spirit to instruct them." And he is called so principally from his nature, which is essentially good, as "there is none good but one, that is, God," <401917>Matthew 19:17; as also from his operations, which are all good as they are holy; and unto them that believe are full of goodness in their effects. Crell. Prolegom., p. 7, distinguisheth between this good Spirit and the Holy Spirit, or the Holy Ghost; for this good Spirit he would confine unto the Old Testament, making it the author or cause of those gifts of wisdom, courage, prudence, and government, that
82
were granted unto many of the people of old. So it is said of Bezaleel, that he was
"filled with the Spirit of God, in wisdom, and understanding, and in knowledge," <023103>Exodus 31:3;
so <023531>35:31; -- "That is," saith he, "with this `good Spirit of God.'" So also, it is pretended, in all those places where the Spirit of God is said to "come on" men to enable them unto some great and extraordinary work, as <070310>Judges 3:10. But this is plainly to contradict the apostle, who tells us that there are, indeed, various operations, but one Spirit; and that the one and self-same Spirit worketh all these things as he pleaseth, 1<461206> Corinthians 12:6,11. And if from every different or distinct effect of the Spirit of God we must multiply spirits, and assign every one of them to a distinct spirit, no man will know what to make of the Spirit of God at last. f29 Probably, we shall have so many feigned spirits as to lose the only true one. As to this particular instance, David prays that God would "lead him by his good Spirit," <19E310>Psalm 143:10. Now, certainly, this was no other but that Holy Spirit which he prays in another place that the Lord would not take from him: <195111>Psalm 51:11, "Take not thy Holy Spirit from me;" which is confessed to be the Holy Ghost. This he also mentions, 2<102302> Samuel 23:2, "The Spirit of the LORD spake by me, and his word was in my tongue." And what Spirit this was Peter declares, 2<610121> Epist. 1:21, "Holy men of God spake in old time as they were moved by the Holy Ghost." So vain is this pretense.
Again; He is commonly called the Spirit of God, and the Spirit of the Lord; so, in the first mention of him, <010102>Genesis 1:2, µyhli ao , jæWr, "The Spirit of God moved upon the face of the waters." And I doubt not but that the name µyhli oa,, "Elohim," which includes a plurality in the same nature, is used in the creation and the whole description of it to intimate the distinction of the divine persons; for presently upon it the name Jehovah is mentioned also, chap. <010204>2:4, but so as Elohim is joined with it. But that name is not used in the account given us of the work of creation, because it hath respect only unto the unity of the essence of God. Now, the Spirit is called the "Spirit of God" originally and principally, as the Son is called the "Son of God;" for the name of "God" in those enunciations is taken personally for the Father, -- that is, God the Father, the Father of Christ,
83
and our Father, <432017>John 20:17. And he is thus termed upJ ostatikw~v, upon the account of the order and nature of personal subsistence and distinction in the holy Trinity. The person of the Father being "fons et origo Trinitatis," the Son is from him by eternal generation, and is therefore his Son, the Son of God; whose denomination as the Father is originally from hence, even the eternal generation of the Son. So is the person of the Holy Spirit from him by eternal procession or emanation. Hence is that relation of his to God even the Father, whence he is called the "Spirit of God." And he is not only called Pneu~ma tou~ Qeou~, the "Spirit of God," but Pneu~ma to< ejk tou~ Qeou~, "the Spirit that is of God," which proceedeth from him as a distinct person. f30 This, therefore, arising from and consisting in his proceeding from him, he is called, metaphorically, "The breath of his mouth," as proceeding from him by an eternal spiration. On this foundation and supposition he is also called, secondly, "The Spirit of God" diakritikwv~ , to difference him from all other spirits whatever; as, thirdly, also, because he is promised, given, and sent of God, for the accomplishment of his whole will and pleasure towards us. The instances hereof will be afterward considered. But these appellations of him have their foundation in his eternal relation unto the Father, before mentioned.
On the same account originally, he is also called the Spirit of the Son:
"God hath sent forth the Spirit of the Son into your hearts," <480406>Galatians 4:6;
-- and the Spirit of Christ:
"What time the Spirit of Christ which was in them did signify," 1<600111> Peter 1:11.
So <450809>Romans 8:9,
"But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you. Now if any man have not the Spirit of Christ, he is none of his." f31
The Spirit, therefore, of God and the Spirit of Christ are one and the same; for that hypothetical proposition, "If any man have not the Spirit of Christ, he is none of his," is an inference taken from the words foregoing, "If so be that the Spirit of God dwell in you." And this Spirit of Christ,
84
verse 11, is said to be the "Spirit of him that raised up Christ from the dead." Look, then, in what sense he is said to be the Spirit of God, -- that is, of the Father, -- in the same he is said to be the Spirit of the Son. And this is because he proceedeth from the Son also; and for no other reason can he be so called, at least not without the original and formal reason of that appellation. Secondarily, I confess he is called the "Spirit of Christ" because promised by him, sent by him, and that to make effectual and accomplish his work towards the church. But this he could not be unless he had antecedently been the Spirit of the Son by his proceeding from him also: for the order of the dispensation of the divine persons towards us ariseth from the order of their own subsistence in the same divine essence; and if the Spirit did proceed only from the person of the Father, he could not be promised, sent, or given by the Son. Consider, therefore, the human nature of Christ in itself and abstractedly, and the Spirit cannot be said to be the Spirit of Christ; for it was anointed and endowed with gifts and graces by him, as we shall show. And if from hence he may be said to be the Spirit of Christ, without respect unto his proceeding from him as the Son of God, then he may be also said to be the Spirit of every believer who hath received the unction, of is anointed with his gifts and graces; for although believers are so, as to measure and degree, unspeakably beneath what Christ was, who received not the Spirit by measure, yet as he is the head and they are the members of the same mystical body, their unction by the Spirit is of the same kind. But now the Spirit of God may not be said to be the Spirit of this or that man who hath received of his gifts and graces. David prays, "Take not thy Holy Spirit from me," -- not "my Holy Spirit." And he is distinguished from our spirits even as they are sanctified by him: <450816>Romans 8:16, "The Spirit himself beareth witness with our spirit." No more, then, can he be said to be the Spirit of Christ merely upon the account of his communications unto him, although in a degree above all others inconceivably excellent; for with respect hereunto he is still called the Spirit of God or the Father, who sent him, and anointed the human nature of Christ with him.
It will be said, perhaps, that he is called the "Spirit of Christ" because he is promised, given, and poured out by him. So Peter speaks, <440233>Acts 2:33,
"Having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear."
85
But in this regard, namely, as given by Christ the mediator, he is expressly called the Spirit of the Father; he was given as the promise of the Father: for so he is introduced speaking, verse 17, "It shall come to pass in the last days, saith God, I will pour out of my Spirit on all flesh." And so our Savior tells his disciples that he would
"pray the Father, and he should give them another Comforter, even the Spirit of truth," <431416>John 14:16, 17.
Nor is he otherwise the Spirit of Christ, originally and formally, but as he is the Spirit of God, -- that is, as Christ is God also. On this supposition I grant, as before, that he may consequently be called the "Spirit of Christ," because promised and sent by him, because doing his work, and communicating his grace, image, and likeness to the elect.
And this is yet more plain, 1<600110> Peter 1:10, 11,
"Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: searching what, or what manner of time the Spirit of Christ which was in them did signify."
And this Spirit is said absolutely to be the "Holy Ghost," 2<610121> Peter 1:21. So, then, the Spirit that was in the prophets of old, in all ages since the world began, before the incarnation of the Son of God, is called the "Spirit of Christ," -- that is, of him who is so. Now, this could not be because he was anointed by that Spirit, or because he gave it afterward to his disciples; for his human nature did not exist in the time of their prophesying. Those, indeed, who receive him after the unction of the human nature of Christ may be said in some sense to receive the Spirit of Christ, because they are made partakers of the same Spirit with him, to the same ends and purposes, according to their measure; but this cannot be so with respect unto them who lived and prophesied by him, and died long before his incarnation. Wherefore, it is pleaded by those who oppose both the deity of Christ and the Spirit, which are undeniably here attested unto, that the Spirit here, whereby they cannot deny the Holy Ghost to be intended, is called the "Spirit of Christ," because the prophets of old, who spake by him, did principally prophesy concerning Christ and his grace, and delivered great mysteries concerning them. So Christ is made in this place
86
the object of the Spirit's teaching, and not the author of his sending! So Crell. Prolegom., pp. 13, 14. But why, then, is he not called the "Spirit of God" also on this reason, because the prophets that spake by him treated wholly of God, the things and the will of God? This they will not say, for they acknowledge him to be the "virtue and power of God, inherent in him and proceeding from him." But, then, whereas God even the Father is a person, and Christ is a person, and the Spirit is said to be the "Spirit of God" and the" Spirit of Christ," whence doth it appear that the same expression must have different interpretations, and that the Spirit is called the "Spirit of God" because he is so, and proceedeth from him, but the "Spirit of Christ" because he is not so, but only treateth of him? The answer is ready, -- namely, "Because the Father is God, but Christ is not, and therefore could not give the Spirit when he was not." This is an easy answer, -- namely, to deny a fundamental truth, and to set up that denial in an opposition unto a clear testimony given unto it. But the truth is, this pretended sense leaves no sense at all in the words: for if the Spirit which was in the prophets be called the "Spirit of Christ" only because he did beforehand declare the things of Christ, -- that is, his "sufferings and the glory that did follow," -- and that be the sole reason of that denomination, then the sense or importance of the words is this, "Searching what or what manner of time the Spirit -- `which did signify when it testified beforehand the sufferings of Christ' -- which was in them did signify when he testified beforehand the sufferings of Christ;" for according to this interpretation, the Spirit of Christ is nothing but the Spirit as testifying beforehand of him, and thence alone is he so called, -- the absurdity whereof is apparent unto all.
But countenance is endeavored unto this wresting of the Scripture from 1<620403> John 4:3, "Every spirit that confesseth not that Jesus Christ is come in the flesh is not of God: and this is that of antichrist, whereof ye have heard that it should come; and even now already is it in the world;" -- for say some, "The spirit of antichrist is said to be in the world, when antichrist was not as yet come." But the spirit here intended is not called the spirit of antichrist because it declared and foretold the things of antichrist before his coming; on which account alone they allow the Spirit of God in the prophets of old to be called the "Spirit of Christ:" they have, therefore, no countenance from this place, which fails them in the
87
principal thing they would prove by it. Again, supposing these words, "Whereof ye have heard that it should come, and even now already is it in the world," are to be interpreted of the spirit mentioned, and not of antichrist himself, yet no more can be intended but that the false teachers and seducers which were then in the world acted with the same spirit as antichrist should do at his coming; and so there is no conformity between these expressions. Besides, the spirit of antichrist was then in the world, as was antichrist himself. So far as his spirit was then in the world, so far was he so also; for antichrist and his spirit cannot be separated. Both he and it were then in the world in their forerunners, who opposed the truth of the gospel about the incarnation of the Son of God and his suffferings. And, indeed, the spirit of antichrist in this place is no more but his doctrine, -- antichristian doctrine, which is to be tried and rejected. Neither is any singular person intended by antichrist, but a mysterious opposition unto Christ and the gospel, signally headed by a series of men in the latter days. He, therefore, and his spirit began to be together in the world in the apostles' days, when the "mystery of iniquity" began to "work," 2<530207> Thessalonians 2:7. There is, therefore, no countenance to be taken from these words unto the perverting and wresting of that other expression concerning the Spirit of Christ in the prophets of old. This, therefore, is the formal reason of this appellation: The Holy Spirit is called the "Spirit of the Son," and the "Spirit of Christ," upon the account of his procession or emanation from his person also. Without respect hereunto he could not be called properly the "Spirit of Christ;" but on that supposition he may be. He is so denominated from that various relation and respect that he hath unto him in his work and operations. Thus is the Spirit called in the Scripture, these are the names whereby the essence and subsistence of the third person in the Holy Trinity are declared. How he is called on the account of his offices and operations will be manifested in our progress.
88
CHAPTER 3.
DIVINE NATURE AND PERSONALITY OF THE HOLY SPIRIT PROVED AND VINDICATED.
Ends of our consideration of the dispensation of the Spirit -- Principles premised thereunto -- The nature of God the foundation of all religion -- Divine revelation gives the rule and measure of religious worship -- God hath revealed himself as three in one -- Distinct actings and operations ascribed unto these distinct person; therefore the Holy Spirit a divine distinct person -- Double opposition to the Holy Spirit -- By some his personality granted and his deity denied -- His personality denied by the Socinians -- Proved against them -- The open vanity of their pretenses -- <402819>Matthew 28:19, pleaded -- Appearance of the Spirit under the shape of a dove explained and improved -- His appearance as fire opened -- His personal subsistence proved -- Personal properties assigned unto him -- Understanding -- Argument from hence pleaded and vindicated -- A will -- <430308>John 3:8, <590304>James 3:4, cleared -- Exceptions removed -- Power -- Other personal ascriptions to him, with testimonies of them, vindicated and explained.
WE shall now proceed to the matter itself designed unto consideration, -- namely, the dispensation of the Spirit of God unto the church; and I shall endeavor to fix what I have to offer upon its proper principles, and from them to educe the whole doctrine concerning it. And this must be so done as to manifest the interest of our faith, obedience, and holy worship, in the whole and each part of it; for these are the immediate ends of all divine revelations, according to that holy maxim of our blessed Savior, "If ye know these things, happy are ye if ye do them." To this end the ensuing principles are to be observed: --
First, The nature and being of God is the foundation of all true religion and holy religious worship in the world. The great end for which we were made, for which we were brought forth by the power of God into this world, is to worship him and to give glory unto him; for he "made all
89
things for himself," or his own glory, <201604>Proverbs 16:4, to be rendered unto him according to the abilities and capacities that he hath furnished them withal, <660411>Revelation 4:11. And that which makes this worship indispensably necessary unto us, and from whence it is holy or religious, is the nature and being of God himself. There are, indeed, many parts or acts of religious worship which immediately respect (as their reason and motive) what God is unto us, or what he hath done and doth for us; but the principal and adequate reason of all divine worship, and that which makes it such, is what God is in himself. Because he is, -- that is, an infinitely glorious, good, wise, holy, powerful, righteous, self-subsisting, self-sufficient, all-sufficient Being, the fountain, cause, and author of life and being to all things, and of all that is good in every kind, the first cause, last end, and absolutely sovereign Lord of all, the rest and all-satisfactory reward of all other beings, -- therefore is he by us to be adored and worshipped with divine and religious worship. Hence are we in our hearts, minds, and souls, to admire, adore, and love him; his praises are we to celebrate; him [are we] to trust and fear, and so to resign ourselves and all our concernments unto his will and disposal; to regard him with all the acts of our minds and persons, answerably to the holy properties and excellencies of his nature. This it is to glorify him as God; for seeing "of him, and through him, and to him are all things," to him must be "glory for ever," <451136>Romans 11:36. "Believing that God thus is, and that he is a rewarder of them that diligently seek him," is the ground of all coming unto God in his worship, <581106>Hebrews 11:6. And herein lies the sin of men, that the "invisible things of God being manifest unto them, even his eternal power and Godhead," yet "they glorify him not as God," <450119>Romans 1:1921. This is to honor, worship, fear God for himself; that is, on the account of what he is himself. Where the divine nature is, there is the true, proper, formal object of religious worship; and where that is not, it is idolatry to ascribe it to or exercise it towards any. And this God instructs us in, in all those places where he proclaims his name and describes his eternal excellencies, and that either absolutely or in comparison with other things. All is, that we may know him to be such a one as is to be worshipped and glorified for himself, or his own sake.
Secondly, The revelation that God is pleased to make of himself unto us gives the rule and measure of all religious worship and obedience. His
90
being, absolutely considered, as comprehending in it all infinite, divine perfections, is the formal reason of our worship; but this worship is to be directed, guided, regulated, by the revelation he makes of that being and of those excellencies unto us. This is the end of divine revelation, -- namely, to direct us in paying that homage which is due unto the divine nature. I speak not now only of positive institutions, which are the free effects of the will of God, depending originally and solely on revelation, and which, therefore, have been various and actually changed; but this is that which I intend: -- Look, what way soever God manifesteth his being and properties unto us, by his works or his word, our worship consisteth in a due application of our souls unto him according to that manifestation of himself.
Thirdly, God hath revealed or manifested himself as three in one, and, therefore, as such is to be worshipped and glorified by us; -- that is, as three distinct persons, subsisting in the same infinitely holy, one, undivided essence. This principle might be, and, had not that labor been obviated, ought to have been, here at large confirmed; it being that which the whole ensuing discourse doth presuppose and lean upon. And, in truth, I fear that the failing of some men's profession begins with their relinquishment of this foundation. It is now evident unto all that here hath been the fatal miscarriage of those poor deluded souls amongst us whom they call Quakers; and it is altogether in vain to deal with them about other particulars, whilst they are carried away with infidelity from this foundation. Convince any of them of the doctrine of the Trinity, and all the rest of their imaginations vanish into smoke. And I wish it were so with them only. There are others, and those not a few, who either reject the doctrine of it as false, or despise it as unintelligible, or neglect it as useless, or of no great importance. I know this ulcer lies hid in the minds of many, and cannot but expect when it will break out, and cover the whole body with its defilements whereof they are members But these things are left to the care of Jesus Christ. The reason why I shall not in this place insist professedly on the confirmation and vindication of this fundamental truth is, because I have done it elsewhere, as having more than once publicly cast my mite into this sanctuary of the Lord; for which and the like services, wherein I stand indebted unto the gospel, I have met with that reward which I did always expect. For the present I shall only say,
91
that on this supposition, that God hath revealed himself as three in one, he is in all our worship of him so to be considered. And, therefore, in our initiation into the profession and practice of the worship of God, according to the gospel, we are in our baptism engaged to it, "In the name of the Father, and of the Son, and of the Holy Ghost," <402819>Matthew 28:19. This is the foundation of our doing all the things that Christ commands us, as verse 20. Unto this service we are solemnly dedicated, namely, of God, as Father, Son, and Holy Spirit; as they are each of them equally participant of the same divine nature.
Fourthly, These persons are so distinct in their peculiar subsistence that distinct actings and operations are ascribed unto them. And these actings are of two sorts: --
1. Ad intra, which are those internal acts in one person whereof another person is the object. And these acts ad invicem, or intra, are natural and necessary, inseparable from the being and existence of God. So the Father knows the Son and loveth him, and the Son seeth, knoweth, and loveth the Father. In these mutual actings, one person is the object of the knowledge and love of the other: <430335>John 3:35, "The Father loveth the Son, and hath given all things into his hand." Chapter <430520>5:20, "The Father loveth the Son." <401127>Matthew 11:27, "No man knoweth the Son, but the Father; neither knoweth any man the Father, save the Son." <430646>John 6:46, "None hath seen the Father, save he which is of God, he hath seen the Father." This mutual knowledge and love of Father and Son is expressed at large, <200822>Proverbs 8:22-31; which place I have opened and vindicated elsewhere. And they are absolute, infinite, natural, and necessary unto the being and blessedness of God. So the Spirit is the mutual love of the Father and the Son, knowing them as he is known, and "searching the deep things of God." And in these mutual, internal, eternal actings of themselves, consists much of the infinite blessedness of the holy God. Again,
2. There are distinct actings of the several persons ad extra; which are voluntary, or effects of will and choice, and not natural or necessary. And these are of two sorts: --
(1.) Such as respect one another; for there are external acts of one person towards another: but then the person that is the object of these actings is not considered absolutely as a divine person, but with respect unto some
92
peculiar dispensation and condescension. So the Father gives, sends, commands the Son, as he had condescended to take our nature upon him, and to be the mediator between God and man. So the Father and the Son do send the Spirit, as he condescends in an especial manner to the office of being the sanctifier and comforter of the church. Now, these are free and voluntary acts, depending upon the sovereign will, counsel, and pleasure of God, and might not have been, without the least diminution of his eternal blessedness.
(2.) There are especial acts, ad extra, towards the creatures. f32 This the whole Scripture testifieth unto, so that it is altogether needless to confirm it with particular instances. None who have learned the first principles of the doctrine of Christ, but can tell you what works are ascribed peculiarly to the Father, what to the Son, and what to the Holy Ghost. Besides, this will be manifested afterward in all the distinct actings of the Spirit; which is sufficient for our purpose.
Fifthly, Hence it follows unavoidably that this Spirit of whom we treat is in himself a distinct, living, powerful, intelligent, divine person; for none other can be the author of those internal and external divine acts and operations which are ascribed unto him. But here I must stay a little, and confirm that foundation which we build upon; for we are in the investigation of those things which that one and self-same Spirit distributeth according to his own will. And it is indispensably necessary unto our present design that we inquire who and what that one and selfsame Spirit is, seeing on him and his will all these things do depend. And we do know, likewise, that if men prevail in the opposition they make unto his person, it is to no great purpose to concern ourselves in his operations; for the foundation of any fabric being taken away, the superstructure will be of no use nor abide.
The opposition that is made in the world against the Spirit of God doctrinally may be reduced unto two heads; for some there are who grant his personality, or that he is a distinct self-subsisting person, but they deny his deity, deny him to be a participant of the divine nature, or will not allow him to be God. A created finite spirit they say he is, but the chiefest of all spirits that were created, and the head of all the good angels. Such a spirit they say there is, and that he is called the "Spirit of God," or the
93
"Holy Ghost," upon the account of the work wherein he is employed. This way went the Macedonian heretics of old, and they are now followed by the Mohammedans; and some of late among ourselves have attempted to revive the same frenzy. But we shall not need to trouble ourselves about this notion. The folly of it is so evident that it is almost by all utterly deserted; for such things are affirmed of the Holy Ghost in the Scripture as that to assert his personality and deny his deity is the utmost madness that anyone can fall into in spiritual things. Wherefore, the Socinians, the present great enemies of the doctrine of the holy Trinity, and who would be thought to go soberly about the work of destroying the church of God, do utterly reject this plea and pretense. But that which they advance in the room of it is of no less pernicious nature and consequence: for, granting the things assigned to him to be the effects of divine power, they deny his personality, and assert that what is called by the name of the "Spirit of God," or the "Holy Spirit," is nothing but a quality in the divine nature, or the power that God puts forth for such and such purposes; which yet is no new invention of theirs. f33 I do not design here professedly to contend with them about all the concernments of this difference; for there is nothing of importance in all their pretenses or exceptions, but it will in one place or other occur unto consideration in our progress. I shall only at present confirm the divine personality of the Holy Ghost with one argument; which I will not say is such as no man can return the show of an answer unto, -- for what is it that the serpentine wits of men will not pretend an answer unto, or an exception against, if their lusts and prejudices require them so to do? -- but I will boldly say it is such as that the gates of hell shall never prevail against it in the hearts of true believers, the strengthening of whose faith is all that in it I do aim at. And if it do not unto all unprejudiced persons evince the truth and reality of the divine personality of the Holy Ghost, it must certainly convince all men that nothing which is taught or delivered in the Scripture can possibly be understood.
One consideration, which hath in part been before proposed, I shall premise, to free the subject of our argument from ambiguity; and this is, that this word or name "Spirit" is used sometimes to denote the Spirit of God f34 himself, and sometimes his gifts and graces, the effects of his operations on the souls of men. And this our adversaries in this cause are
94
forced to confess, and thereon in all their writings distinguish between the Holy Spirit and his effects. This alone being supposed, I say, it is impossible to prove the Father to be a person, or the Son to be so (both which are acknowledged), any other way than we may and do prove the Holy Ghost to be so; for he to whom all personal properties, attributes, adjuncts, acts, and operations, are ascribed, and unto whom they do belong, and to whom nothing is or can be truly and properly ascribed but what may and doth belong unto a person, is a person, and him are we taught to believe so to be. So know we the Father to be a person, as also the Son; for our knowledge of things is more by their properties and operations than by their essential forms. Especially is this so with respect to the nature, being, and existence of God, which are in themselves absolutely incomprehensible. Now, I shall not confirm the assumption of this argument with reference unto the Holy Ghost from this or that particular testimony, nor from the assignation of any single personal property unto him, but from the constant, uniform tenor of the Scripture in ascribing all these properties unto him. And we may add hereunto, that things are so ordered, in the wisdom of God, that there is no personal property that may be found in an infinite divine nature but it is in one place or other ascribed unto him.
There is no exception can be laid against the force of this argument, but only that some things, on the one hand, are ascribed unto the Spirit which belong not unto a person, nor can be spoken of him who is so; and, on the other, that sundry things that properly belong to persons are in the Scripture figuratively ascribed unto such things as are not so. Thus, as to the first head of this exception, the Holy Spirit is said to be "poured out," to be "shed abroad," to be "an unction," or the like; of all which expressions we shall treat afterward. What then? shall we say that he is not a person, but only the power of God? Will this render those expressions concerning him proper? How can the virtue of God, or the power of God, be said to be poured out, to be shed abroad, and the like? Wherefore, both they and we acknowledge that these expressions are figurative, as many things are so expressed of God in the Scripture, and that frequently; and what is the meaning of them under their figurative colors we shall afterward declare. This, therefore, doth not in the least impeach our argument, unless this assertion were true generally, that
95
whatever is spoken of figuratively in the Scripture is no person; which would leave no one in heaven or earth. On the other side, it is confessed that there are things peculiar unto rational subsistents or persons, which are ascribed sometimes unto those that are not so. Many things of this nature, as to "hope," to "believe," to "bear," are ascribed unto charity, 1<461307> Corinthians 13:7. But everyone presently apprehends that this expression is figurative, the abstract being put for the concrete by a metalepsis, and charity is said to do that which a man endued with that grace will do. So the Scripture is said to "see," to "foresee," to "speak," and to "judge," which are personal actings; but who doth not see and grant that a metonymy is and must be allowed in such assignations, that being ascribed unto the effect, the Scripture, which is proper to the cause, the Spirit of God speaking in it? So the heavens and the earth are said to "hear," and the fields, with the trees of the forest, to "sing" and "clap their hands," by a prosopopoeia. Now, concerning these things there is no danger of mistake. The light of reason and their own nature therein do give us a sufficient understanding of them; and such figurative expressions as are used concerning them are common in all good authors. Besides, the Scripture itself, in other places innumerable, doth so teach and declare what they are, as that its plain and direct proper assertions do sufficiently expound its own figurative enunciations: for these and such like ascriptions are only occasional; the direct description of the things themselves is given us in other places. But now with respect unto the Spirit of God all things are otherwise. The constant uniform expressions concerning him are such as declare him to be a person endowed with all personal properties, no description being anywhere given of him inconsistent with their proper application to him.
If a sober, wise, and honest man should come and tell you that in such a country, where he hath been, there is one who is the governor of it, that doth well discharge his office, -- that he heareth causes, discerneth right, distributes justice, relieves the poor, comforts them that are in distress; supposing you gave him that credit which honesty, wisdom, and sobriety do deserve, would you not believe that he intended a righteous, wise, diligent, intelligent person, discharging the office of a governor? What else could any man living imagine? But now suppose that another unknown person, or, so far as he is known, justly suspected of deceit and forgery,
96
should come unto you and tell you that all which the other informed you and acquainted you withal was indeed true, but that the words which he spake have quite another intention; for it was not a man or any person that he intended, but it was the sun or the wind that he meant by all which he spake of him: for whereas the sun by his benign influences doth make a country fruitful and temperate, suited to the relief and comfort of all that dwell therein, and disposeth the minds of the inhabitants unto mutual kindness and benignity, he described these things figuratively unto you, under the notion of a righteous governor and his actions, although he never gave you the least intimation of any such intention; -- must you not now believe that either the first person, whom you know to be a wise, sober, and honest man, was a notorious trifler, and designed your ruin, if you were to order any of your occasions according to his reports, or that your latter informer, whom you have just reason to suspect of falsehood and deceit in other things, hath endeavored to abuse both him and you, to render his veracity suspected, and to spoil all your designs grounded thereon? One of these you must certainly conclude upon. And it is no otherwise in this case. The Scripture informs us that the Holy Ghost rules in and over the church of God, appointing overseers of it under him; that he discerns and judgeth all things; that he comforteth them that are faint, strengthens them that are weak, is grieved with them and provoked by them who sin; and that in all these, and in other things of the like nature innumerable, he worketh, ordereth, and disposeth all "according to the counsel of his own will." Hereupon it directeth us so to order our conversation towards God that we do not grieve him nor displease him, telling us thereon what great things he will do for us; on which we lay the stress of our obedience and salvation. Can any man possibly, that gives credit to the testimony thus proposed in the Scripture, conceive any otherwise of this Spirit but as of a holy, wise, intelligent person? Now, whilst we are under the power of these apprehensions, there come unto us some men, Socinians or Quakers, whom we have just cause on many other accounts to suspect, at least, of deceit and falsehood; and they confidently tell us that what the Scripture speaks concerning the Holy Spirit is indeed true, but that in and by all the expressions which it useth concerning him, it intendeth no such person as it seems to do, but "an accident, a quality, an effect, or influence of the power of God," which figuratively doth all the things mentioned, -- namely, that hath a will figuratively, and
97
understanding figuratively, discerneth and judgeth figuratively, is sinned against figuratively, and so of all that is said of him. Can any man that is not forsaken of all natural reason as well as spiritual light choose now but determine that either the Scripture designed to draw him into errors and mistakes about the principal concernments of his soul, and so to ruin him eternally; or that these persons, who would impose such a sense upon it, are indeed corrupt seducers, that seek to overthrow his faith and comforts? Such will they at last appear to be. I shall now proceed to confirm the argument proposed: --
1. All things necessary to this purpose are comprised in the solemn form of our initiation into covenant with God. <402819>Matthew 28:19, our Lord Jesus Christ commands his apostles to "disciple all nations, baptizing them in the name of the Father, and of the Son, and of the Holy Ghost" This is the foundation we lay of all our obedience and profession, which are to be regulated by this initial engagement. Now, no man will or doth deny but that the Father and the Son are distinct persons. Some, indeed, there are who deny the Son to be God; but none are so mad as to deny him to be a person, though they would have him only to be a man; -- all grant him, whether God and man, or only man, to be a distinct person from the Father. Now, what confusion must this needs introduce, to add to them, and to join equally with them, as to all the concerns of our faith and obedience, the Holy Ghost, if he be not a divine person even as they! If, as some fancy, he be a person indeed, but not one that is divine, but a creature, then here is openly the same honor assigned unto him who is no more as unto God himself. This elsewhere the Scripture declares to be idolatry to be detested, <480408>Galatians 4:8, <450125>Romans 1:25. And if he be not a person, but a virtue and quality in God, and emanation of power from him, concerning which our adversaries teratologou~si, speak things portentous and unintelligible, what sense can any man apprehend in the words?
Besides, whatever is ascribed unto the other persons, either with respect unto themselves or our duty towards them, is equally ascribed unto the Holy Ghost; for whatsoever is intended by the "name" of the Father and of the Son, he is equally with them concerned therein. It is not the name "Father," and the name "Son," but the name of "God," that is, of them both, that is intended. It is a name common to them all, and distinctly
98
applied unto them all; but they have not in this sense distinct or diverse names. And by the "name" of God either his being or his authority is signified; for other intention of it none have been able to invent. Take the "name" here in either sense, and it is sufficient as to what we intend: for if it be used in the first way, then the being of the Spirit must be acknowledged to be the same with that of the Father; if in the latter, he hath the same divine authority with him. He who hath the nature and authority of God is God, -- is a divine person.
Our argument, then, from hence is not merely from his being joined with the Father and the Son, for so, as to some ends and purposes, any creatures may be joined with them (this our adversaries prove from <442032>Acts 20:32, <490610>Ephesians 6:10, <500310>Philippians 3:10, 2<530109> Thessalonians 1:9, and might do it from other places innumerable, although the first of these will not confirm what it is produced to give countenance unto, -- Schlichting. de Trinitat. ad Meisner., p. 605); but it is from the manner and end of his being conjoined with the Father and the Son, wherein their "name," -- that is, their divine nature and authority, -- is ascribed unto him, that we argue.
Again; We are said to be baptized eivj to< o]noma, "into his name." And no sense can be affixed unto these words but what doth unavoidably include his personality; for two things they may and do intend, nor anything else but what may be reduced unto them: -- First, Our religious owning the Father, Son, and Holy Ghost, in all our divine worship, faith, and obedience. Now, as we own and avow the one, so we do the other; for we are alike baptized into their name, f35 equally submitting to their authority, and equally taking the profession of their name upon us. If, then, we avow and own the Father as a distinct person, so we do the Holy Ghost. Again; by being baptized into the name of the Father, and of the Son, and of the Holy Ghost, we are sacredly initiated and consecrated, or dedicated, unto the service and worship of the Father, Son, and Holy Ghost. This we take upon us in our baptism. Herein lies the foundation of all our faith and profession, with that engagement of ourselves unto God which constitutes our Christianity. This is the pledge of our entrance into covenant with God, and of our giving up ourselves unto him in the solemn bond of religion. Herein to conceive that anyone who is not God as the Father is, who is not a person as he is also, and the Son likewise, is joined with them
99
for the ends and in the manner mentioned, without the least note of difference as to deity or personality, is a strange fondness, destructive of all religion, and leading the minds of men towards polytheism. And as we engage into all religious obedience unto the Father and Son herein, to believe in them, trust, fear, honor, and serve them, so we do the same with respect unto the Holy Ghost; which how we can do, if he be not as they are, no man can understand.
We do not, then, in this case, from hence merely plead our being baptized into the "Holy Ghost," as some pretend; nor, indeed, are we said so to be. Men may figuratively be said to be baptized into a doctrine, when their baptism is a pledge and token of their profession of it. So the disciples whom the apostle Paul met with at Ephesus, <441903>Acts 19:3, are said to be baptized eivj to< Iwan> nou bap> tisma, "into the baptism of John," -- that is, the doctrine of repentance for the forgiveness of sins, whereof his baptism was a pledge. So also the Israelites are said to be baptized eivj Mwu`shn~ , "into Moses," 1<461002> Corinthians 10:2, because he led and conducted them through the sea, when they were sprinkled with the waves of it as a token of their initiation into the rites and ceremonies which he was to deliver unto them. But we are said to be baptized into his "name;" which is the same with that of the Father and Son. And certainly this proposal of God as Father, Son, and Holy Ghost, to be the object of all our faith and worship, and our engagement hereunto required as the foundation of all our present religion and future hopes, being made unto us, and that under one and the same name; if the doctrine of a Trinity of persons, subsisting in the same undivided essence, be not taught and declared in these words, we may justly despair of ever having any divine mystery manifested unto us.
2. His appearance in and under a visible sign argues his personal existence. This is related, <400316>Matthew 3:16; <420322>Luke 3:22; <430132>John 1:32. Luke speaks first in general that he descended ejnei]dei swmatikw~|, "in a bodily shape" or appearance; and they all agree that it was the shape of a dove under which he appeared. The words in Matthew are, Ei=de to< Pneu~ma tou~ Qeou~ katabai~non wJsei< peristeramenon ejp aujto>n -- "He saw the Spirit of God descending like a dove, and lighting" (or rather coming) "upon him." "He," that is John the Baptist, not Christ himself. The relative, aujto>v, refers in this place to the more remote antecedent; for
100
although "he," that is Christ himself, also saw the descending of the Holy Spirit, yet I suppose this relates unto that token which was to be given of him unto John, whereby he should know him, <430132>John 1:32, 33. The following words are ambiguous: for that expression, "like a dove," may refer to the manner of his descending, -- descending (in a bodily shape) as a dove descends; or they may respect the manner of his appearance, -- he appeared like a dove descending. And this sense is determined in the other evangelists to the bodily shape wherein he descended. He took the form or shape of a dove to make a visible representation of himself by; for a visible pledge was to be given of the coming of the Holy Ghost on the Messiah, according to the promise, and thereby did God direct his great forerunner to the knowledge of him. Now, this was no real dove. That would not have been a thing so miraculous as this appearance of the Holy Ghost is represented to be. And the text will not bear any such apprehension, though it was entertained by some of the ancients; for it is evident that this shape of a dove came out of heaven. He saw the heavens opened and the dove descending; that is, out of heaven, which was opened to make way, as it were, for him. Moreover, the expression of the opening of the heavens is not used but with respect unto some appearance or manifestation of God himself. And so (or which is the same) the bowing of the heavens is often used: <19E405>Psalm 144:5, "Bow thy heavens, O LORD, and come down;" 2<102210> Samuel 22:10; <236401>Isaiah 64:1; <260101>Ezekiel 1:1, "The heavens were opened, and I saw visions of God;" so <440756>Acts 7:56. God used not this sign but in some manifestation of himself; and had not this been an appearance of God, there had been no need of bowing or opening the heavens for it. And it is plainly said that it was not a dove, but the shape or representation of a dove. It was eid= ov swmatiko>n, "a bodily shape;" and that peristera~v, "of a dove."
As, then, at the beginning of the old creation, the Spirit of God tpj, r, æm], "incubabat," came and fell on the waters, cherishing the whole, and communicating a prolific and vivific quality unto it, as a fowl or dove in particular gently moves itself upon its eggs, until, with and by its generative warmth, it hath communicated vital heat unto them; so now, at the entrance of the new creation, he comes as a dove upon him who was the immediate author of it, and virtually comprised it in himself, carrying it on by virtue of his presence with him. And so this is applied in the Syriac
101
ritual of baptism, composed by Severinus, in the account given of the baptism of Christ: aym l[w tnkç arbd açyr l[w ttjn tjrp anwy twmdb açdwqd ajwrw tphr; -- "And the Spirit of Holiness descended, flying in the likeness of a dove, and rested upon him, and moved on the waters." And in the assumption of this form there may be some respect unto the dove that brought tidings to Noah of the ceasing of the flood of waters, and of the ending of the wrath of God, who thereon said that he would curse the earth no more, <010811>Genesis 8:11, 21, for herein also was there a significant representation of him who visited poor, lost mankind in their cursed condition, and proclaimed peace unto them that would return to God by him, the great peace-maker, <490214>Ephesians 2:14-17. And this work he immediately engaged into on the resting of this dove upon him. Besides, there is a natural aptness in that creature to represent the Spirit that rested on the Lord Jesus; for the known nature and course of a dove is such as is meet to mind us of purity and harmless innocency. Hence is that direction, "Be harmless as doves," <401016>Matthew 10:16. So also the sharpness of its sight or eyes, as <220115>Song of Solomon 1:15, 4:1, is fixed on to represent a quick and discerning understanding, such as was in Christ from the resting of the Spirit upon him, <231102>Isaiah 11:2-4.
The shape thereof that appeared was that of a dove, but the substance itself, I judge, was of a fiery nature, an ethereal substance, shaped into the form or resemblance of a dove. It had the shape of a dove, but not the appearance of feathers, colors, or the like. This also rendered the appearance the more visible, conspicuous, heavenly, and glorious. And the Holy Ghost is often compared to fire, because he was of old typified or represented thereby; for on the first solemn offering of sacrifices there came fire from the Lord for the kindling of them. Hence Theodotion of old rendered hwO;hy] [væYwæ, <010404>Genesis 4:4, "The LORD had respect unto Abel, and to his offering," by `Enepu>risen oJ Qeo>v, "God fired the offering of Abel;" sent down fire that kindled his sacrifice as a token of his acceptance. However, it is certain that at the first erection of the altar in the wilderness, upon the first sacrifices,
"fire came out from before the LORD, and consumed upon the altar the burnt-offering and the fat; which when all the people saw, they shouted, and fell on their faces," <030924>Leviticus 9:24.
102
And the fire kindled hereby was to be perpetuated on the altar, so that none was ever to be used in sacrifice but what was traduced from it. For a neglect of this intimation of the mind of God were Nadab and Abihu consumed, chapter <031001>10:1, 2. So was it also upon the dedication of the altar in the temple of Solomon:
"Fire came down from heaven and consumed the burnt-offering and the sacrifices," 2<140701> Chronicles 7:1;
and a fire thence kindled was always kept burning on the altar. And in like manner God bare testimony to the ministry of Elijah, 1<111838> Kings 18:38, 39. God by all these signified that no sacrifices were accepted with him where faith was not kindled in the heart of the offerer by the Holy Ghost, represented by the fire that kindled the sacrifices on the altar. And in answer hereunto is our Lord Jesus Christ said to offer himself "through the eternal Spirit," <580914>Hebrews 9:14. It was, therefore, most probably a fiery appearance that was made. And in the next bodily shape which he assumed it is expressly said that it was fiery: <440203>Acts 2:3, "There appeared unto them cloven tongues like as of fire;" which was the visible token of the coming of the Holy Ghost upon them. And he chose, then, that figure of tongues to denote the assistance which, by the miraculous gift of speaking with divers tongues, together with wisdom and utterance, he furnished them withal for the publication of the gospel. And thus, also, the Lord Christ is said to "baptize with the Holy Ghost and with fire," <400311>Matthew 3:11. Not two things are intended, but the latter words, "and with fire," are added ejxhghtikwv~ , and the expression is en[ dia< duoi~n, -- with the Holy Ghost, who is a spiritual, divine, eternal fire. So God absolutely is said to be a "consuming fire," <581229>Hebrews 12:29, <050424>Deuteronomy 4:24. And as in these words, "He shall baptize with the Holy Ghost and with fire," there is a prospect unto what came to pass afterward, when the apostles received the Holy Ghost with a visible pledge of fiery tongues, so there seems to be a retrospect, by way of allusion unto what is recorded, <230606>Isaiah 6:6, 7; for a living or "fiery coal from the altar," where the fire represented the Holy Ghost, or his work and grace, having touched the lips of his prophet, his sin was taken away, both as to the guilt and filth of it. And this is the work of the Holy Ghost, who not only sanctifieth us, but, by ingenerating faith in us, and the application of the promise unto us, is the cause and means of our
103
justification also, 1<460611> Corinthians 6:11, <560304>Titus 3:4-7, whereby our sins on both accounts are taken away. So also his efficacy in other places is compared unto fire and burning: <230404>Isaiah 4:4, 5, "When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof, by the spirit of judgment, and by the spirit of burning." He is compared both to fire and water, with respect unto the same cleansing virtue in both. So also <390302>Malachi 3:2. Hence, as this is expressed by "the Holy Ghost and fire" in two evangelists, <400311>Matthew 3:11, <420316>Luke 3:16; so in the other two there is mention only of the "Holy Ghost," <410108>Mark 1:8, <430133>John 1:33, the same thing being intended. I have added these things a little to clear the manner of this divine appearance, which also belongs unto the economy of the Spirit.
Now, I say that this appearance of the Holy Ghost in a bodily shape, wherein he was represented by that which is a substance and hath a subsistence of its own, doth manifest that he himself is a substance and hath a subsistence of his own; for if he be no such thing, but a mere influential effect of the power of God, we are not taught right apprehensions of him but mere mistakes by this appearance, for of such an accident there can be no substantial figure or resemblance made but what is monstrous. It is excepted by our adversaries (Crell. de Natur. Spir. Sanc.), "That a dove is no person, because not endued with an understanding, which is essentially required unto the constitution of a person; and therefore," they say, "no argument can thence be taken for the personality of the Holy Ghost" But it is enough that he was represented by a subsisting substance; which if they will grant him to be, we shall quickly evince that he is endued with a divine understanding, and so is completely a person. And whereas they farther object, "That if the Holy Ghost in the appearance intended to manifest himself to be a divine person, he would have appeared as a man, who is a person, for so God, or an angel in his name, appeared under the Old Testament," it is of no more importance than the preceding exception. The Holy Ghost did manifest himself as it seemed good unto him; and some reasons for the instructive use of the shape of a fiery dove we have before declared. Neither did God of old appear only in a human shape. He did so sometimes in a burning fiery bush, <020302>Exodus 3:2, 4; sometimes in a pillar of fire or a cloud, chap.
104
<021424>14:24. Moreover, the appearances of God, as I have elsewhere demonstrated, under the Old Testament, were all of them of the second person; and he assumed a human shape as a preludium unto, and a signification of, his future personal assumption of our nature. No such thing being intended by the Holy Ghost, he might represent himself under what shape he pleased. Yea, the representation of himself under a human shape had been dangerous and unsafe for us; for it would have taken off the use of those instructive appearances under the Old Testament teaching the incarnation of the Son of God. And also, that sole reason of such appearances being removed, -- namely, that they had all respect unto the incarnation of the second person, -- as they would have been by the like appearance of the third, there would have been danger of giving a false idea of the Deity unto the minds of men; for some might from thence have conceived that God had a bodily shape like unto us, when none could ever be so fond as to imagine him to be like a dove. And these, with the like testimonies in general, are given unto the divine personality of the Holy Spirit. I shall next consider those personal properties which are particularly and distinctly ascribed unto him.
First, Understanding or wisdom, which is the first inseparable property of an intelligent subsistence, is so ascribed unto him in the acts and effects of it: 1<460210> Corinthians 2:10, "The Spirit searcheth all things, yea, the deep things of God." What Spirit it is that is intended is declared expressly, verse 12, "Now we have not received to< pneu~ma tou~ kos> mou, the spirit of the world," are not acted by the evil spirit; alj la< to< Pneu~ma to< ekj tou~ Qeou~, "but the Spirit which is of God," -- a signal description of the Holy Ghost. So he is called "His Spirit," verse 10, "God hath revealed these things unto us by his Spirit." Now, to search is an act of understanding; and the Spirit is said to search, because he knoweth: Verse 11, "What man knoweth the things of a man, save the spirit of man which is in him?" -- which is intimate unto all its own thoughts and counsels; "even so the things of God knoweth no man, but the Spirit of God." And by him are they revealed unto us, for by him "we know the things that are freely given to us of God," verse 12. These things cannot be spoken of any but a person endued with understanding. And he thus "searcheth ta< baq> h tou~ Qeou~,the deep things of God," -- that is, the mysteries of his will, counsel, and grace; -- and is, therefore, a divine person that hath an
105
infinite understanding; as it is said of God, wOjn;Wbj]li rq,je ^yae , <234028>Isaiah 40:28, There is no end," measure, or investigation, "of his understanding;" <19E705>Psalm 147:5, there is "no number of his understanding," -- it is endless, boundless, infinite. It is excepted (Schlichting. de Trinitat., p. 605) "That the Spirit is not here taken for the Spirit himself, nor doth the apostle express what the Spirit himself doth, but what by the assistance of the Holy Ghost men are enabled to do. By that believers are helped to search into the deep counsels of God." But as this exception is directly against the words of the text, so the context will by no means admit of it; for the apostle giveth an account how the wisdom, counsels, and deep things of God, which the world could not understand, were now preached and declared unto the church. "God," saith he, "hath revealed them unto us by his Spirit." But how cometh the Spirit himself, the author of these revelations, to be acquainted with these things? This he hath from his own nature, whereby he knoweth or "searcheth all things, yea, the deep things of God." It is, therefore, the revelation made by the Spirit unto the apostles and penmen of the scripture of the New Testament, -- who were acted by the Holy Ghost in like manner as were the holy men of old, 2<610121> Peter 1:21, -- which the apostle intendeth, and not the illumination and teaching of believers in the knowledge of the mysteries by them revealed, whereof the apostle treateth in these words. But who is this Spirit? The same apostle tells us that the "judgments of God are unsearchable, and his ways past finding out," <451133>Romans 11:33; and asketh, "Who hath known the mind of the Lord? or who hath been his counsellor?" verse 35. And yet this Spirit is said to "search all things, yea, the deep things of God;" such as to all creatures are absolutely unsearchable and past finding out. This, then, is the Spirit of God himself, who is God also; for so it is in the prophet from whence these words are taken,
"Who hath directed the Spirit of the LORD, or being his counsellor hath taught him?" <234013>Isaiah 40:13.
It will not relieve the adversaries of the Holy Ghost, though it be pleaded by them that he is compared with and opposed unto the "spirit of a man," 1<460211> Corinthians 2:11, which, they say, is no person; for no comparisons hold in all circumstances. The spirit of a man is his rational soul, endued with understanding and knowledge. This is an individual intelligent substance, capable of a subsistence in a separate condition. Grant the
106
Spirit of God to be so far a person, and all their pretences fall to the ground. And whereas it is affirmed by one among ourselves, though otherwise asserting "the deity of the Holy Ghost" (Goodwin, p. 175), "That this expression, of `searching the things of God,' cannot be applied directly to the Spirit, but must intend his enabling us to search into them, because to search includes imperfection, and the use of means to come to the knowledge of any thing," it is not of weight in this matter; for such acts are ascribed unto God with respect unto their effects. And searching being with us the means of attaining the perfect knowledge of anything, the perfection of the knowledge of God is expressed thereby. So David prays that God would "search him, and know his heart," <19D923P> salm 139:23. And he is often said to "search the hearts of men," whereby his infinite wisdom is intimated, whereunto all things are open and naked. So is his Spirit said to "search the deep things of God," because of his infinite understanding and the perfection of his knowledge, before which they lie open. And as things are here spoken of the Spirit in reference unto God the Father, so are they spoken of him in reference unto the Spirit: <450827>Romans 8:27, "He that searcheth the hearts knoweth what is the mind of the Spirit." Add hereunto that this Spirit is the author of wisdom and understanding in and unto others, and therefore he must have them in himself; and that not virtually or casually only, but formally also. 1<461208> Corinthians 12:8, wisdom and knowledge are reckoned among the gifts bestowed by him. For those of faith and tongues, it is enough that they are in him virtually; but wisdom and understanding, they cannot be given by any but he that is wise and understandeth what he doth; and hence is he called expressly a
"Spirit of wisdom and understanding, of counsel and knowledge," <231102>Isaiah 11:2.
I might confirm this by other testimonies, where other effects of understanding are ascribed unto him, as 1<540401> Timothy 4:1; 1<600111> Peter 1:11; 2<610121> Peter 1:21; but what hath been spoken is sufficient unto our purpose.
Secondly, A will is ascribed unto him. This is the most eminently distinguishing character and property of a person. Whatever is endued with an intelligent will is a person; and it cannot by any fiction, with any tolerable congruity, be ascribed unto anything else, unless the reason of the
107
metaphor be plain and obvious. So when our Savior says of the wind that it bloweth o[pou Qe>lei, "as it willeth," or listeth, <430308>John 3:8, the abuse of the word is evident. All intended is, that the wind, as unto us, is ajnupeu>qunov, and not at all at our disposal, acts not by our guidance or direction. And no man is so foolish as not to apprehend the meaning of it, or once to inquire whether our Savior doth properly ascribe a will to the wind or no. So <590304>James 3:4. The words rendered by us, "Turned about with a very small helm, whithersoever the governor listeth," are in the original, "Opou an} hJ orJ mh< tou~ euqj un> ontov boul> htai in which the act of willing is ascribed to the orJ mh>, the impetus or inclination of the governor, which yet hath not a will. But the orJ mh> in that place is not the prw>th kin> hsiv of the philosophers, the motus primo-primus, or the first agitation or inclination of the mind; but it is the will itself under an earnest inclination, such as is usual with them who govern ships by the helms in storms. Hereunto the act of willing is properly ascribed, and he in whom it is proved to be is a person. Thus, a will acting with understanding and choice, as the principle and cause of his outward actions, is ascribed unto the Holy Ghost: 1<461211> Corinthians 12:11,
"All these worketh that one and the self-same Spirit, dividing to every man severally as he will."
He had before asserted that he was the author and donor of all the spiritual gifts which he had been discoursing about, verses 4-6. These gifts he declares to be various, as he manifests in nine instances, and all variously disposed of by him, verses 8-10. If now it be inquired what is the rule of this his distribution of them, he tells us that it is his own will, his choice and pleasure. What can be spoken more fully and plainly to describe an intelligent person, acting voluntarily with freedom and by choice, I know not.
We may consider what is excepted hereunto. They say (Schlichting. p. 610) "That the Holy Ghost is here introduced as a person by a prosopopioeia, -- that the distribution of the gifts mentioned is ascribed unto him by a metaphor; and by the same or another metaphor he is said to have a will, or to act as he will." But is it not evident that if this course of interpreting, or rather of perverting, Scripture may be allowed, nothing of any certainty will be left unto us therein? It is but saying this or that is
108
a metaphor, and if one will not serve the turn, to bring in two or three, one on the neck of another, and the work is done; -- the sense intended is quite changed and lost. Allow this liberty or bold licentiousness, and you may overthrow the being of God himself and the mediation of Christ, as to any testimony given unto them in the Scripture. But the words are plain, "He divideth to every man severally as he will." And for the confirmation of his deity, though that be out of question on the supposition of his personality, I shall only add from this place, that he who hath the sovereign disposal of all spiritual gifts, having only his own will, which is infinitely wise and holy, for his rule, he is "over all, God blessed for ever."
Thirdly, Another property of a living person is power. A power whereby anyone is able to act according to the guidance of his understanding and the determinations of his will, declares him to be a person. It is not the mere ascription of power absolutely, or ability unto anything, that I intend; for they may signify no more but the efficacy wherewith such things are attended in their proper places, as instruments of the effects whereunto they are applied. In this sense power is ascribed to the word of God, when it is said to be "able to save our souls," <590121>James 1:21; and <442032>Acts 20:32, "the word of God's grace" is said to be "able to build us up, and to give us an inheritance among all them which are sanctified," if that place intend the word written or preached (whereinto I have made inquiry elsewhere): but these things are clearly interpreted in other places. The word is said to be "able," yea, to be the "power of God unto salvation," <450116>Romans 1:16, because God is pleased to use it and make it effectual by his grace unto that end. But where power, divine power, is absolutely ascribed unto anyone, and that declared to be put forth and exercised by the understanding and according to the will of him to whom it is so ascribed, it doth undeniably prove him to be a divine person; for when we say the Holy Ghost is so, we intend no more but that he is one who by his own divine understanding puts forth his own divine power. So is it in this case: Job<183304> 33:4, "The Spirit of God hath made me, and the breath of the Almighty hath given me life." Creation is an act of divine power, the highest we are capable to receive any notion of; and it is also an effect of the wisdom and will of him that createth, as being a voluntary act, and designed unto a certain end. All these, therefore, are here ascribed to the Spirit of God. It is excepted (Schlichting. pp. 613-615) "That by the
109
`Spirit of God' here mentioned no more is intended but our own vital spirits, whereby we are quickened, called the `Spirit of God' because he gave it." But this is too much confidence. The words are, yniYejæT] yDævæ tmæv]niw] ynit]c;[; laeAjæWr. There were two distinct divine operations in and about the creation of man. The first was the forming of his body out of the dust of the earth; this is expressed by hc[; ;, and rxæy;-- "he made," "he formed." And secondly, the infusion of a living or quickening soul into him, called µyYji æ tmvæ ]ni, or "the breath of life." Both these are here distinctly mentioned; the first ascribed to the Spirit of God, the other to his breath, -- that is, the same Spirit considered in a peculiar way of operation in the infusion of the rational soul. Such is the sense of these figurative and enigmatical words, "God breathed into man the breath of life," -- that is, by his Spirit he effected a principle of life in him; as we shall see afterward.
<231102>Isaiah 11:2, As he is called a "Spirit of wisdom and understanding," so is he also of "might" or power. And although it may be granted that the things there mentioned are rather effects of his operations than adjuncts of his nature, yet he who affecteth wisdom and power in others must first have them himself. To this purpose also is that demand, <330207>Micah 2:7, "Is the Spirit of the LORD straitened," or shortened? that is, in his power; that he cannot work and operate in the prophets and his church as in former days; and the same prophet, chapter <320308>3:8, affirms that he is "full of power, and of judgment, and of might, by the Spirit of the LORD." These things were wrought in him by his power, as the apostle speaks to the same purpose, <490316>Ephesians 3:16.
Those by whom this truth is opposed do lay out all their strength and skill in exceptions, I may say cavils, against some of these particular testimonies and some expressions in them; but as to the whole argument, taken from the consideration of the design and scope of the Scripture in them all, they have nothing to except.
To complete this argument, I shall add the consideration of those works and operations of all sorts which are ascribed to the Spirit of God; which we shall find to be such as are not capable of an assignation unto him with the least congruity of speech or design of speaking intelligibly, unless he be a distinct, singular subsistent or person, endued with divine power and
110
understanding. And here what we desired formerly might be observed must be again repeated. It is not from a single instance of every one of the works which we shall mention that we draw and confirm our argument; for some of them, singly considered, may perhaps sometimes be metaphorically ascribed unto other causes, which doth not prove that therefore they are persons also, -- which contains the force of all the exceptions of our adversaries against these testimonies; -- but as some of them, at least, never are nor can be assigned unto any but a divine person, so we take our argument from their joint consideration, or the uniform, constant assignation of them all unto him in the Scriptures: which renders it irrefragable. For the things themselves, I shall not insist upon them, because their particular nature must be afterward unfolded.
First, He is said to teach us: <421212>Luke 12:12, "The Holy Ghost shall teach you what ye ought to say." <431426>John 14:26,
"The Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance." 1<620227> John 2:27,
He is the "anointing which teacheth us all things;" how and whence he is so called shall be afterward declared. He is the great Teacher of the church, unto whom the accomplishment of that great promise is committed, "And they shall be all taught of God," <430645>John 6:45. It is sad with the church of God when her teachers are removed into a corner, and her eyes see them not; but better lose all other teachers, and that utterly, than to lose this great Teacher only: for although he is pleased to make use of them, he can teach effectually and savingly without them where they are removed and taken away; but they cannot teach without him unto the least spiritual advantage. And those who pretend to be teachers of others, and yet despise his teaching assistance, will one day find that they undertook a work which was none of theirs. But as unto our use of this assertion, it is excepted "That the apostle affirms that nature also teaches us: 1<461114> Corinthians 11:14, `Doth not even nature itself teach you?' now, nature is not a person." This is the way and manner of them with whom we have to do. If any word in a testimony produced by us have been anywhere used metaphorically, though it be never so evident that it is so used in that place, instantly it must have the same figurative application in the
111
testimony excepted against, although they can give no reason why it should so signify! And if this course of excepting be allowed, there will be nothing left intelligible in the Scripture, nor in any other author, nor in common conversation in the world; for there is scarce any word or name of [a] thing but, one where or other, is or hath been abused or used metaphorically. In particular, nature in this place of the apostle is said to teach us objectively, as the heavens and earth teach us in what we learn from them; for it is said to teach us what we may learn from the customs and actings of them who live, proceed, and act, according to the principles, dictates, and inclinations of it. Everyone sees that here is no intimation of an active teaching by instruction, or a real communication of knowledge, but it is said figuratively to do what we do with respect unto it. And not only in several places, but in the same sentence, a word may be used properly with respect unto one thing and abusively with respect unto another; as in that saying of the poet, --
"Disce, puer, virtutem ex me, verumque laborem; Fortunam ex aliis:" [AEn. 12:435.]
for virtue and industry are to be learned properly, but fortune, as they called it, or prosperous events, are not so. These things, therefore, are very different, and their difference is obvious unto all. But we insist not merely on this or that particular instance. Let any man not absolutely prepossessed with prejudice read over that discourse of our Savior unto his disciples, wherein he purposely instructs them in the nature and work of the Spirit of God, on whom, as it were, he then devolved the care of them and the gospel, according unto the promise, John 14., 15., 16., and he will need no farther instruction or confirmation in this matter. He is there frequently called "The Comforter," the name of a person, and that vested with an office, with respect unto the work that he would do; and "Another Comforter," in answer and conformity unto the Lord Christ, who was one Comforter and a person, as all grant, chapter <431426>14:16, 26. If he be not so, the intention of this expression with these circumstances must be to deceive us, and not instruct us. He tells them, moreover, that he is one whom the world neither sees nor knows, but who abideth with and dwelleth in believers, verse 17; one whom the Father would send, and who would come accordingly, and that to teach them, to lead and guide them and to bring things to their remembrance, verse 26; a Comforter that
112
should come and testify or bear witness unto him, chap. <431526>15:26; one that should be sent of him, "to reprove the world of sin, and of righteousness, and of judgment," chapter <431607>16:7, 8, and to abide with his disciples, to supply his own bodily absence. So is he said to "speak," "guide," "teach," "hear," to "receive of Christ's and to show it unto others," <431426>John 14:26, 16:13, 14, with sundry other things of the same nature and importance. And these things are not spoken of him occasionally or in transitu, but in a direct continued discourse, designed on purpose by our Lord Jesus Christ to acquaint his disciples who he was, and what he would do for them. And if there were nothing spoken of him in the whole Scripture but what is here declared by our Savior, all unprejudiced men must and would acknowledge him to be a divine person. And it is a confidence swelling above all bounds of modesty, to suppose that because one or other of these things is or may be metaphorically or metaleptically ascribed unto this or that thing which are not persons, when the figurativeness of such an ascription is plain and open, that therefore they are all of them in like manner so ascribed unto the Holy Ghost in that discourse of our Savior unto his disciples, wherein he designed the instruction of them, as above declared. Of the same nature is that which we discoursed before concerning his searching of all things, from 1<460210> Corinthians 2:10; which as it proves him to be an understanding agent, so it undeniably denotes a personal action. Such also are the things mentioned, <450816>Romans 8:16, 26: He "helpeth our infirmities," he "maketh intercession for us," he himself "beareth witness with our spirit;" the particular meaning of all which expressions shall be afterward inquired into. Here the only refuge of our adversaries is to cry up a prosopopoeia (Schlichting. p. 627) But how do they prove it? Only by saying that "these things belong properly to a person, which the Spirit is not." Now, this is nothing but to set up their own false hypothesis against our arguments, and, not being able to contend with the premises, to deny the conclusion.
There are two other places of this nature, both to the same purpose, sufficient of themselves to confirm our faith in the truth pleaded for; and these are, <441302>Acts 13:2, 4,
"As they ministered unto the Lord, and fasted, the Holy Ghost said, Separate me Barnabas and Saul for the work whereunto I have
113
called them. So they, being sent forth by the Holy Ghost, departed."
The other is chapter <442028>20:28,
"Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers."
These places hold a good correspondence; and what is reported in an extraordinary case, as matter of fact, in the first, is doctrinally applied unto ordinary cases in the latter. And two things are remarkable in the first place: --
1. The Holy Ghost's designation of himself as the person unto whom and whose work Barnabas and Saul were to be separated and dedicated. Saith he, Afori>sate dh> moi, not "Separate me," as in our translation, making the Spirit only the author of the command, but "Separate unto me;" which proposeth him also as the object of the duty required, and the person whose work was to be attended. Who or what, then, is intended by that pronoun "me?" Some person is directed unto and signified thereby; nor can any instance be given where it is so much as figuratively used, unless it be in a professed parable. That remains, therefore, to be inquired into, Who is intended in that word "me?" And the words are the words of the Holy Ghost: "The Holy Ghost said, Separate unto me;" he, therefore, alone is intended. All the answer which the wit and diligence of our adversaries can invent is, that "these words are ascribed unto the Holy Ghost because the prophets that were in the church of Antioch spake therein by his instinct and inspiration." But in this evasion there is no regard unto the force of our argument; for we do not argue merely from his being said to speak, but from what is spoken by him, "Separate unto me," and do inquire whether the prophets be intended by that word or no? If so, which of them? for they were many by whom the Holy Ghost spake the same thing, and some one must be intended in common by them all; and to say that this was any of the prophets is foolish, indeed blasphemous.
2. The close of the second verse confirms this application of the word, "For the work whereunto I have called them." This confessedly is the Holy Ghost. Now, to call men to the ministry is a free act of authority,
114
choice, and wisdom; which are properties of a person, and none other. Nor is either the Father or the Son in the Scripture introduced more directly clothed with personal properties than the Holy Ghost is in these places. And the whole is confirmed, verse 4, "So they, being sent forth by the Holy Ghost, departed." He called them, by furnishing them with ability and authority for their work; he commanded them to be set apart by the church, that they might be blessed and owned in their work; and he sent them forth, by an impression of his authority on their minds, given them by those former acts of his. And if a divine person be not hereby described, I know not how he may so be.
The other text speaks unto the same purpose. <442028>Acts 20:28, it is expressly said that the Holy Ghost made the elders of the church the overseers of it. The same act of wisdom and authority is here again assigned unto him. And here is no room left for the evasion insisted on; for these words were not spoken in a way of prophecy, nor in the name of the Holy Ghost, but concerning him. And they are explicatory of the other; for he must be meant in these expressions, "Separate unto me those whom I have called," by whom they are made ministers. Now, this was the Holy Ghost; for he makes the overseers of the church. And we may do well to take notice, that if he did so then, he doth so now; for they were not persons extraordinarily inspired or called that the apostle intends, but the ordinary officers of the church. And if persons are not called and constituted officers, as at the first, in ordinary cases, the church is not the same as it was. And it is the concernment of those who take this work and office upon them to consider what there is in their whole undertaking that they can ascribe unto the Holy Ghost. Persons furnished with no spiritual gifts or abilities, entering into the ministry in the pursuit of secular advantages, will not easily satisfy themselves in this inquiry when they shall be willing, or be forced, at the last to make it.
There remains yet one sort of testimonies to the same purpose, which must briefly be passed through: and they are those where he is spoken of as the object of such actings and actions of men as none but a person can be; for let them be applied unto any other object, and their inconsistency will quickly appear. Thus he is said to be tempted of them that sin:
115
"How is it that ye have agreed together to tempt the Spirit of the Lord," <440509>Acts 5:9.
In what sense soever this word is used, -- whether in that which is indifferent, to try, as God is said to tempt Abraham, or in that which is evil, to provoke or induce to sin, -- it never is, it never can be, used but with respect unto a person. How can a quality, an accident, an emanation of power from God, be tempted? None can possibly be so but he that hath an understanding to consider what is proposed unto him, and a will to determine upon the proposal made. So Satan tempted our first parents; so men are tempted by their own lusts; so are we said to tempt God when we provoke him by our unbelief, or when we unwarrantably make experiments of his power; -- so did they "tempt the Holy Ghost" who sinfully ventured on his omniscience, as if he would not or could not discover their sin; or on his holiness, that he would patronize their deceit. In like manner, Ananias is said to "lie to the Holy Ghost," verse 3; and none is capable of lying unto any other but such an one as is capable of hearing and receiving a testimony, for a lie is a false testimony given unto that which is spoken or uttered in it. This he that is lied unto must be capable of judging and determining upon; which without personal properties of will and understanding none can be. And the Holy Ghost is here so declared to be a person as that he is declared to be one that is also divine; for so the apostle Peter declares in the exposition of the words, verse 4, "Thou hast not lied unto men, but unto God." These things are so plain and positive that the faith of believers will not be concerned in the sophistical evasions of our adversaries. In like manner, he is said to be resisted, <440751>Acts 7:51; which is the moral reaction or opposition of one person unto another. So also is he said to he grieved, or we are commanded not to grieve him, <490430>Ephesians 4:30; as they of old were said to have "rebelled and vexed the Holy Spirit of God," <236310>Isaiah 63:10. A figurative expression is allowed in these words. Properly, the Spirit of God cannot be grieved or vexed; for these things include such imperfections as are incompetent unto the divine nature. But as God is said to "repent" and to be "grieved at his heart," <010606>Genesis 6:6, when he would do things correspondent unto those which men will do or judge fit to be done on such provocations, and when he would declare what effects they would produce in a nature capable of such perturbations; so on the same reason is
116
the Spirit of God said to be grieved and vexed. But this can no way be spoken of him if he be not one whose respect unto sin may, from the analogy unto human persons, be represented by this figurative expression. To talk of grieving a virtue or an actual emanation of power, is to speak that which no man can understand the meaning or intention of. Surely he that is thus tempted, resisted, and grieved by sin and sinners, is one that can understand, judge, and determine concerning them; and these things being elsewhere absolutely spoken concerning God, it declares that he is so with respect unto whom they are mentioned in particular.
The whole of the truth contended for is yet more evident in that discourse of our Savior, <401224>Matthew 12:24. The Pharisees said, "He doth not cast out devils, but by Beelzebub, the prince of devils." And Jesus answered, verse 28, "If I cast out devils by the Spirit of God, then the kingdom of God is come unto you." Verses 31, 32, "Wherefore I say unto you, All manner of sin and blasphemy shall be forgiven unto men: but the blasphemy against the Holy Ghost shall not be forgiven unto men. And whosoever speaketh a word against the Son of man, it shall be forgiven him: but whosoever speaketh against the Holy Ghost, it shall not be forgiven him." To the same purpose, see <421208>Luke 12:8-10. The Spirit is here expressly distinguished from the Son, as one person from another. They are both spoken of with respect unto the same things in the same manner, and the things mentioned are spoken concerning them universally in the same sense. Now, if the Holy Ghost were only the virtue and power of God, then present with Jesus Christ in all that he did, Christ and that power could not be distinctly spoken against, for they were but one and the same. The Pharisees blasphemed, saying, that "he cast out devils by Beelzebub, the prince of devils." A person they intended, and so expressed him by his name, nature, and office. To which our Savior replies, that he cast them out by the Spirit of God, -- a divine person, opposed to him who is diabolical. Hereunto he immediately subjoins his instruction and caution, that they should take heed how they blasphemed that Holy Spirit, by assigning his effects and works to the prince of devils. And blasphemy against him directly manifests both what and who he is, especially such a peculiar blasphemy as carrieth an aggravation of guilt along with it above all that human nature in any other instance is capable of. It is supposed that blasphemy may be against the person of the Father:
117
so was it in him who "blasphemed the name of Jehovah .and cursed" by it, <032411>Leviticus 24:11. The Son, as to his distinct person, may be blasphemed; so it is said here expressly; -- and thereon it is added that the Holy Ghost also may be distinctly blasphemed, or be the immediate object of that sin which is declared to be inexpiable. To suppose now that this Holy Ghost is not a divine person is for men to dream whilst they seem to be awake.
I suppose by all these testimonies we have fully confirmed what was designed to be proved by them, -- namely, that the Holy Spirit is not a quality, as some speak, residing in the divine nature; not a mere emanation of virtue and power from God; not the acting of the power of God in and unto our sanctification; but a holy intelligent subsistent or person. And in our passage many instances have been given, whence it is undeniably evident that he is a divine, self-sufficient, self-subsisting person, together with the Father and the Son equally participant of the divine nature. Nor is this distinctly much disputed by them with whom we have to do; for they confess that such things are ascribed unto him as none but God can effect: wherefore, denying him so to be, they lay up all their hopes of success in denying him to be a person. But yet, because the subject we are upon doth require it, and it may be useful to the faith of some, I will call over a few testimonies given expressly unto his deity also.
First, he is expressly called God; and having the name of God properly and directly given unto him, with respect unto spiritual things, or things peculiar unto God, he must have the nature of God also. <440503>Acts 5:3, Ananias is said to "lie to the Holy Ghost." This is repeated and interpreted, verse 4, "Thou hast not lied unto men, but unto God." The declaration of the person intended by the "Holy Ghost" is added for the aggravation of the sin, for he is "God." The same person, the same object of the sin of Ananias, is expressed in both places; and, therefore, the Holy Ghost is God. The word for lying is the same in both places, yeu>domai, only it is used in a various construction. Verse 3, it hath the accusative case joined unto it: Yeus> asqai> se to< Pneum~ a to< ag[ ion, -- that "thou shouldst deceive," or think to deceive, or attempt to deceive, "the Holy Ghost." How? By lying unto him, in making a profession in the church wherein he presides of that which is false. This is explained, verse 4, by ejyeu>sw tw~| Qew~|, "thou hast lied unto God;" the nature of his sin being principally intended in the first place, and the object in the latter.
118
Wherefore, in the progress of his discourse, the apostle calls the same sin, a "tempting of the Spirit of the Lord," verse 9; it was the Spirit of the Lord that he lied unto, when he lied unto God. These three expressions, "The Holy Ghost," "God," "The Spirit of the Lord," do denote the same thing and person, or there is no coherence in the discourse. It is excepted "That what is done against the Spirit is done against God, because he is sent by God." It is true, as he is sent by the Father, what is done against him is morally and as to the guilt of it done against the Father. And so our Savior tells us with respect unto what was done against himself; for saith he, "He that despiseth me despiseth him that sent me." But directly and immediately, both Christ and the Spirit were sinned against in their own persons. He is"God" [who is] here provoked. So also he is called "Lord," in a sense appropriate unto God alone: 2<470317> Corinthians 3:17,18, "Now the Lord is that Spirit;" and, "We are changed from glory to glory," ajpo< Kurio> u Pneu>matov, "by the Lord the Spirit," or the Spirit of the Lord; where also divine operations are ascribed unto him. What is affirmed to this purpose, 1<461206> Corinthians 12:6-8, hath been observed in the opening of the beginning of that chapter at the beginning of our discourse. The same, also, is drawn by just consequence from the comparing of Scriptures together, wherein what is spoken of God absolutely in one place is applied directly and immediately unto the Holy Ghost in another. To instance in one or two particulars: <032611>Leviticus 26:11, 12, "I will," saith God, "set my tabernacle among you; and I will walk among you, and will be your God, and ye shall be my people." The accomplishment of this promise the apostle declares, 2<470616> Corinthians 6:16,
"Ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people."
How and by whom is this done? 1<460316> Corinthians 3:16, 17,
"Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which ye are."
If it were, then, God who of old promised to dwell in his people, and to make them his temple thereby, then is the Holy Spirit God; for he it is who, according to that promise, thus dwelleth in them. So <053212>Deuteronomy
119
32:12, speaking of the people in the wilderness, he saith, "The LORD alone did lead him;" and yet, speaking of the same people, at the same time, it is said, that "the Spirit of the LORD did lead them, and caused them to rest," <236314>Isaiah 63:14. "The Spirit of the LORD," therefore, is Jehovah, or Jehovah alone did not lead them. That, also, which is called in the same people their "sinning against God, and provoking the Most High in the wilderness," <197817>Psalm 78:17, 18, is termed their "rebelling against and vexing the Holy Spirit," <236310>Isaiah 63:10, 11. And many other instances of an alike nature have been pleaded and vindicated by others.
Add hereunto, in the last place, that divine properties are assigned unto him, as eternity, <580914>Hebrews 9:14, he is the "eternal Spirit;" -- immensity, <19D907P> salm 139:7, "Whither shall I go from thy Spirit?" -- omnipotency, <330207>Micah 2:7, "The Spirit of the LORD is not straitened," compared with <234028>Isaiah 40:28; "The power of the Spirit of God," <451519>Romans 15:19; -- prescience, <440116>Acts 1:16, This scripture must be fulfilled, "which the Holy Ghost by the mouth of David spake before concerning Judas;" -- omniscience, 1<460210> Corinthians 2:10, 11, "The Spirit searcheth all things, yea, the deep things of God;" -- sovereign authority over the church, <441302>Acts 13:2, 4, 20:28. The divine works, also, which are assigned unto him are usually, and to good purpose, pleaded in the vindication of the same truth; but these in the progress of our discourse I shall have occasion distinctly to consider and inquire into, and, therefore, shall not in this place insist upon them. What hath been proposed, cleared, and confirmed, may suffice as unto our present purpose, that we may know who he is concerning whom, -- his works and grace, -- we do design to treat.
I have but one thing more to add concerning the being and personality of the Holy Spirit; and this is, that in the order of subsistence, he is the third person in the holy Trinity. So it is expressed in the solemn numeration of them, where their order gives great direction unto gospel worship and obedience: <402819>Matthew 28:19, "Baptizing them in the name of the Father, and of the Son, and of the Holy Ghost." This order, I confess, in their numeration, because of the equality of the persons in the same nature, is sometimes varied. So, <660104>Revelation 1:4, 5,
120
"Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; and from Jesus Christ."
The Holy Spirit, under the name of the seven Spirits before the throne of God, because of his various and perfect operations in and towards the church, is reckoned up in order before the Son, Jesus Christ. And so in Paul's euctical conclusion unto his epistles, the Son is placed before the Father: 2<471314> Corinthians 13:14,
"The grace of the Lord Jesus Christ, and the love of God, and the communion of the Holy Ghost, be with you all."
And some think that the Holy Ghost is mentioned in the first place, <510202>Colossians 2:2,
"The acknowledgment of the mystery of God, and of the Father, and of Christ."
In this expression of them, therefore, we may use our liberty, they being all one, "God over all, blessed for ever." But in their true and natural order of subsistence, and consequently of operation, the Holy Spirit is the third person; for as to his personal subsistence, he "proceedeth from the Father and the Son," being equally the Spirit of them both, as hath been declared. This constitutes the natural order between the persons, which is unalterable. On this depends the order of his operation; for his working is a consequent of the order of his subsistence. Thus the Father is said to send him, and so is the Son also, <431416>John 14:16, 26, 16:7. And he is thus said to be sent by the Father and the Son, because he is the Spirit of the Father and Son, proceeding from both, and is the next cause in the application of the Trinity unto external works. But as he is thus sent, so his own will is equally in and unto the work for which he is sent; as the Father is said to send the Son, and yet it was also his own love and grace to come unto us and to save us. And this ariseth from hence, that in the whole economy of the Trinity, as to the works that outwardly are of God, especially the works of grace, the order of the subsistence of the persons in the same nature is represented unto us, and they have the same dependence on each other in their operations as they have in their subsistence. The Father is the fountain of all, as in being and existence, so
121
in operation. The Son is of the Father, begotten of him, and, therefore, as unto his work, is sent by him; but his own will is in and unto what he is sent about. The Holy Spirit proceedeth from the Father and the Son, and, therefore, is sent and given by them as to all the works which he immediately effecteth; but yet his own will is the direct principle of all that he doth, -- he divideth unto every one according to his own will. And thus much may suffice to be spoken about the being of the Holy Spirit, and the order of his subsistence in the blessed Trinity.
122
CHAPTER 4.
PECULIAR WORKS OF THE HOLY SPIRIT IN THE FIRST OR OLD CREATION.
Things to be observed in divine operations -- The works of God, how ascribed absolutely unto God, and how distinctly to each person -- The reason hereof -- Perfecting acts in divine works ascribed unto the Holy Spirit, and why -- Peculiar works of the Spirit with respect unto the old creation -- The parts of the old creation -- Heaven and its host -- What the host of heaven -- The host of the earth -- The host of heaven completed by the Spirit -- And of the earth -- His moving on the old creation, <19A430>Psalm 104:30 -- The creation of man; the work of the Spirit therein -- The work of the Spirit in the preservation of all things when created, natural and moral -- Farther instances thereof, in and out of the church -- Work of the Spirit of God in the old creation, why sparingly delivered.
INTENDING to treat of the operations of the Holy Ghost, or those which are peculiar unto him, some things must be premised concerning the operation of the Godhead in general, and the manner thereof; and they are such as are needful to guide us in many passages of the Scripture, and to direct us aright in the things in particular which now lie before us. I say, then, --
1. That all divine operations are usually ascribed unto God absolutely. So it is said God made all things; and so of all other works, whether in nature or in grace. And the reason hereof is, because the several persons are undivided in their operations, acting all by the same will, the same wisdom, the same power. Every person, therefore, is the author of every work of God, because each person is God, and the divine nature is the same undivided principle of all divine operations; f36 and this ariseth from the unity of the persons in the same essence. But as to the manner of subsistence therein, there is distinction, relation, and order between and among them; and hence there is no divine work but is distinctly assigned unto each person, and eminently unto one. So is it in the works of the old creation, and so in the new, and in all particulars of them. Thus, the
123
creation of the world is distinctly ascribed to the Father as his work, <440424>Acts 4:24; and to the Son as his, <430103>John 1:3; and also to the Holy Spirit, Job<183304> 33:4; but by the way of eminence to the Father, and absolutely to God, who is Father, Son, and Holy Spirit.
The reason, therefore, why the works of God are thus distinctly ascribed unto each person is because, in the undivided operation of the divine nature, each person doth the same work in the order of their subsistence; not one as the instrument of the other, or merely employed by the other, but as one common principle of authority, wisdom, love, and power. How come they, then, eminently to be assigned one to one person, another to another? as unto the Father are assigned opera naturae, the works of nature, or the old creation; to the Son, opera gratiae procuratae, all divine operations that belong unto the recovery of mankind by grace; and unto the Spirit, opera gratiae applicatcae, the works of God whereby grace is made effectual unto us. And this is done, --
(1.) When f37 any especial impression is made of the especial property of any person on any work; then is that work assigned peculiarly to that person. So there is of the power and authority of the Father on the old creation, and of the grace and wisdom of the Son on the new.
(2.) Where there is a peculiar condescension of any person unto a work, wherein the others have no concurrence but by approbation and consent. Such was the susception of the human nature by the Son, and all that he did therein; and such was the condescension of the Holy Ghost also unto his office, which entitles him peculiarly and by way of eminence unto his own immediate works.
2. Whereas the order of operation among the distinct persons depends on the order f38 of their subsistence in the blessed Trinity, in every great work of God, the concluding, completing, perfecting acts are ascribed unto the Holy Ghost. f39 This we shall find in all the instances of them that will fall under our consideration. Hence, the immediate actings of the Spirit are the most hidden, curious, and mysterious, as those which contain the perfecting part of the works of God. Some seem willing to exclude all thoughts or mention of him from the works of God; but, indeed, without him no part of any work of God is perfect or complete. f40 The beginning of divine operations is assigned unto the Father, as he is fons et origo
124
Deitatis, -- "the fountain of the Deity itself:" "Of him, and through him, and to him, are all things," <451136>Romans 11:36. The subsisting, establishing, and "upholding of all things," is ascribed unto the Son: "He is before all things, and by him all things consist," <510117>Colossians 1:17. As he made all things with the Father, so he gives them a consistency, a permanency, in a peculiar manner, as he is the power and wisdom of the Father. He "upholdeth all things by the word of his power," <580103>Hebrews 1:3. And the finishing and perfecting of all these works is ascribed to the Holy Spirit, as we shall see. I say not this as though one person succeeded unto another in their operation, or as though where one ceased and gave over a work, the other took it up and carried it on; for every divine work, and every part of every divine work, is the work of God, that is, of the whole Trinity, inseparably and undividedly: but on those divine works which outwardly are of God there is an especial impression of the order of the operation of each person, with respect unto their natural and necessary subsistence, as also with regard unto their internal characteristical properties, whereby we are distinctly taught to know them and adore them. And the due consideration of this order of things will direct us in the right understanding of the proposals that are made unto our faith concerning God in his works and word.
These things being premised, we proceed to consider what are the peculiar operations of the Holy Spirit, as revealed unto us in the Scripture. Now, all the works of God may be referred unto two heads: --
1. Those of nature;
2. Those of grace; -- or the works of the old and new creation. And we must inquire what are the especial operations of the Holy Spirit in and about these works, which shall be distinctly explained.
The work of the old creation had two parts: --
1. That which concerned the inanimate part of it in general, with the influence it had into the production of animated or living but brute creatures.
2. The rational or intelligent part of it, with the law of its obedience unto God, [and] the especial uses and ends for which it was made. In both these
125
sorts we shall inquire after and consider the especial works of the Holy Spirit.
The general parts of the creation are the heavens and the earth: <010101>Genesis 1:1, "In the beginning God created the heaven and the earth." And what belongs unto them is called their "host:" chap. <010201>2:1, "The heavens and the earth were finished, and all the host of them." The host of heaven is the sun, moon, and stars, and the angels themselves. So are they called, 1<112219> Kings 22:19, "I saw the LORD sitting on his throne" µyimæV;hæ abx; ]Alk;w], "and all the host of heaven standing by him, on his right hand and on his left;" -- that is, all the holy angels, as <270710>Daniel 7:10; 2<141818> Chronicles 18:18. And the host of God: <013201>Genesis 32:1, 2, "And Jacob went on his way, and the angels of God met him. And when Jacob saw them, he said, This is God's host." Hnje m} æ, the word he useth, signifieth a host encamped. Stratia< oujra>niov, <420213>Luke 2:13, "The heavenly host," or army. The sun, moon, and stars, are also called the host of heaven: <050419>Deuteronomy 4:19, "Lest thou lift up thine eyes unto heaven, and when thou seest the sun, and the moon, and the stars, even all the host of heaven." So <233404>Isaiah 34:4; <243322>Jeremiah 33:22. This was that host of heaven which the Jews idolatrously worshipped: chapter 8:2, "They shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, after whom they have walked, and whom they have sought, and whom they have worshipped." The expressions are multiplied, to show that they used all ways of ascribing that divine honor unto them which was due to God alone, whom only they ought to have loved, to have served, to have walked after, to have sought and worshipped. So <241913>Jeremiah 19:13. This they called µyimæVh; æ tkl, ,m], the "queen of heaven," chapter <244417>44:17, because of its beauty and adornings. The "host of the earth" is men and beasts, with all other creatures that either grow out of it or live upon it, and are nourished by it. And these things are called the host of heaven and earth upon a double account: --
1. Because of their order and beautiful disposition. A host properly is a number of men put into a certain order, for some certain end or purpose; and all their strength and power, all their terror and beauty, consisteth in and ariseth from that order. Without this they are but a confused
126
multitude. But a host or army with banners is beautiful and terrible, <220610>Song of Solomon 6:10. Before things were cast into this order, the universe was, as it were, full of confusion; it had no beauty nor glory, for the "earth was without form and void," <010102>Genesis 1:2. Hence the Vulgar Latin in this place renders the word by "ornatus eorum," all their beauty and adorning; for the creation and beautiful disposal of these hosts gave them beauty and ornament: and thence do the Greeks call the world ko>smov, -- that is, an adorned thing. 2. Because all creatures in heaven and earth are God's armies, to accomplish his irresistible will and pleasure. Hence he often styles himself "The LORD of hosts," -- of both these hosts, that above, of the heavens, the holy angels and the celestial bodies, and that of all creatures beneath in the earth; for all these he useth and applieth at his pleasure, to do his will and execute his judgments. Thus, one of those angels slew a whole host of men in one night, <233736>Isaiah 37:36. And it is said that the "stars in their courses fought against Sisera," <070520>Judges 5:20. God overruled the influences of heaven against him, though it may be angels also are here intended. And among the meanest creatures of the earth, he calls locusts and caterpillars, when he sends them to destroy a country for sin, his host or "army," <290211>Joel 2:11. This by the way.
Now, the forming and perfecting of this host of heaven and earth is that which is assigned peculiarly to the Spirit of God; and hereby the work of creation was completed and finished. First, for the heavens: Job<182613> 26:13, "By his Spirit he hath garnished the heavens; his hand hath formed the crooked serpent;" -- or rather, "his Spirit hath garnished;" for hr;p]Vi agrees with jWæ r, f41 the "Spirit," and not with "he;" and the word signifies to "adorn," to make fair, to render beautiful to the eye. Thus the heavens were garnished by the Spirit of God, when, by the creation and disposal of the aspectable host of them, he rendered them so glorious and beautiful as we behold. So the Targum, "His Spirit beautified the face of the heavens," or gave them that comely beauty and order wherein their face appeareth unto us. Hence the heavens, as adorned with the moon and stars, are said to be the "work of God's fingers," <190803>Psalm 8:3, -- that is, not only those which were powerfully made, but also curiously wrought and adorned by the Spirit of God; for by the finger or fingers of God the Spirit of God is in an especial manner intended. Hence those words of our Savior, <421120>Luke
127
11:20, "But if I with the finger of God cast out devils," are, <401228>Matthew 12:28, "If I cast out devils by the Spirit of God." By him were the heavens, as it were, curiously wrought, adorned, garnished, rendered beautiful and glorious, to show forth the praise of his power and wisdom, <191901>Psalm 19:1. And by the "crooked serpent," which is added to the "garnishing of the heavens," the Hebrews understand the galaxy or milky way; which to the eye represents the moving or writhing of a serpent in the water. This, then, is peculiarly assigned to the Spirit with respect to the heavens and their host: The completing, finishing work is ascribed unto him; which we must understand by the rules before mentioned, and not exclusively to the other persons.
And thus was it also in the earth. God first out of nothing created the earth, which comprised the whole inferior globe, which afterward divided itself into seas and dry land, as the heavens contain in that expression of their creation all that is above and over it. The whole material mass of earth and water, wherewith probably the more solid and firm substance was covered, and as it were overwhelmed, is intended by that "earth" which was first created; for immediately there is mention made of the "deep" and the "waters," without any intimation of their production but what is contained in that of the creation of the earth, <010102>Genesis 1:2. This mass being thus framed and mixed, the "Spirit of God moved upon the face of the waters;" not taken distinctly, but as containing that radical humor which was the material principle of life and being unto all creatures: tp,j,ræm] µyhiloa' jWrw] µyiM;hæ ynep]Al[æ. The word merachepheth signifies an easy, gentle motion, such as a dove, or other fowl, useth over its nest or young ones, either to communicate vital heat unto its eggs, or to cherish and defend its young. And this will no way consist with that exposition which some would give in this place of µyhli ao ' jWæ r. "Ruah, they say, "here signifies `the wind,' as it doth sometimes; and it is called the `wind of God,' because it was great and mighty: for this phrase of speech is usual in the sacred language to set out the greatness and singular eminency of anything. So a great trembling is called a `trembling of God,' 1<091415> Samuel 14:15; great cedars, the `cedars of God,' <198010>Psalm 80:10; and the like." But, -- 1. When was this wind created? The meteors were not made before the fourth day, with the firmament, the place of their residence. And whence or what this wind should be is not to be discovered. 2. The word here used
128
signifies such an "easy and gentle motion" as is in birds when they move themselves upon their nests. And it is but three times used in the Scripture, -- in this place, and <053211>Deuteronomy 32:11, <242309>Jeremiah 23:9. In Deuteronomy it is expressly applied unto the motion of an eagle over her young, for their safety, protection, and growth: wyp;n;K] crop]yi ãjeræy], "As an eagle fluttereth, spreading her wings over her young." And in the other place we render it "shake:" "All my bones shake," -- that is, are in a trembling motion, like the feathers of a fowl over her nest. No such great and violent wind, therefore, as from thence should be called a wind of God, can be intended in this place; but it is the Spirit of God himself and his work that is expressed.
This, therefore, was the work of the Holy Spirit of God in reference unto the earth and the host thereof: The whole matter being created out of which all living creatures were to be educed, and of which they were to be made, he takes upon him the cherishing and preservation of it; that as it had its subsistence by the power of the Word of God, it might be carried on towards that form, order, beauty, and perfection, that it was designed unto. To this purpose he communicated unto it a quickening and prolific virtue, inlaying it with the seeds of animal life unto all kinds of things. Hence, upon the command of God, it brought forth all sorts of creatures in abundance, according to the seeds and principles of life which were communicated unto the rude, inform chaos, by the cherishing motion of the Holy Spirit. Without him all was a dead sea, a confused deep, with darkness upon it, able to bring forth nothing, nor more prepared to bring forth any one thing than another; but by the moving of the Spirit of God upon it, the principles of all those kinds, sorts, and forms of things, which, in an inconceivable variety, make up its host and ornament, were communicated unto it. And this is a better account of the original of all things, in their several kinds, than any [that] is given by ancient or modern philosophers. And hence was the old tradition of all things being formed of water, which the apostle alludes unto, 2<610305> Peter 3:5. The whole is declared by Cyprian, whose words I have, therefore, transcribed at large. f42 And as at the first creation, so in the course of providence, this work of cherishing and nourishing the creatures is assigned in an especial manner unto the Spirit: <19A430>Psalm 104:30, "Thou sendest forth thy Spirit, they are created; and thou renewest the face of the earth." The making or creation of things
129
here intended is not the first great work of the creation of all, but the daily production of creatures in and according to their kind; for in the verse foregoing the Psalmist treats of the decay of all sorts of creatures in the world, by a providential cutting off and finishing of their lives: Verse 29, "Thou hidest thy face, they are troubled: thou takest away their breath, they die, and return to their dust." That, under this continual decay and dying of all sorts of creatures, the world doth not come to emptiness and desolation, the only reason is, because the Spirit of God, whose office and work it is to uphold and preserve all things continually, produceth by his power a new supply of creatures in the room of them that fall off like leaves from the trees, and return to their dust everyday. And whereas the earth itself, the common nurse of them all, seems in the revolution of every year to be at an end of its use and work, having death brought upon the face of it, and ofttimes entering deep into its bowels, the Spirit of God, by its influential concurrence, renews it again, causing everything afresh to bring forth fruit according unto its kind, whereby its face receiveth a new beauty and adorning. And this is the substance of what the Scripture expressly asserts concerning the work of the Spirit of God towards the inanimate part of the creation. His actings in reference unto man, and that obedience which he owed to God, according to the law and covenant of his creation, is nextly to be considered.
Man in his creation falleth under a twofold notion; for he may be considered either merely naturally, as to the essentially constitutive parts of his being, or morally also, with reference unto his principles of obedience, the law given unto him, and the end proposed as his reward. And these things are distinctly proposed unto our contemplation in the Scripture. The first is expressed, <010207>Genesis 2:7,
"And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul."
1. There is the matter whereof he was formed;
2. The quickening principle added thereunto; and,
3. The effect of their conjunction and union.
130
For the matter he was made of, it is said he was formed hmd; a; j} Aæ ^mi rp;[;, [of] "dust of the ground," or dust gathered together on a heap from and upon the ground: lbeJ twrO p][æ caro, <200826>Proverbs 8:26. So is God, the great dhmiourgov> , the universal framer of all, represented as an artificer, who first prepares his matter, and then forms it as it seemeth good unto him. And this is mentioned for two ends: -- First, To set forth the excellency, power, and wisdom of God, who out of such vile, contemptible matter as a heap of dust, swept as it were together on the ground, could and did make so excellent, curious, and glorious a fabric as is the body of man, or as was the body of Adam before the fall. Secondly, To mind man of his original, that he might be kept humble and in a meet dependence on the wisdom and bounty of his Creator; for thence it was, and not from the original matter whereof he was made, that he became so excellent. Hereof Abraham makes his solemn acknowledgment before the Lord: <011827>Genesis 18:27,
"Behold now, I have taken upon me to speak unto the Lord, which am but dust and ashes."
He abaseth himself with the remembrance of his original And this, as it were, God reproacheth Adam withal upon his sin and transgression: <010319>Genesis 3:19,
"Thou shalt return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return."
He lets him know that he had now, by sin, lost that immortality which he was made in a condition to have enjoyed; and that his body, according to his nature and constitution, should return again into its first principles, or the dust of the earth. Into this formed dust, secondly, God breathed µyYijæ tmvæ ]ni, the "breath of life;" divinae aurae particulam, "a vital immortal spirit." This God breathed into him, as giving him something of himself, somewhat immediately of his own, not made out of any procreated matter. This is the rational soul, or intelligent spirit. Thus man became a middle creature between the angels above and the sensitive animals below. His body was formed, as the beasts, from the matter made the first day, and digested into dry land on the third day; his soul was an immediate production of and emanation from the divine power, as the angels were. So
131
when, in the works of the new creation, our blessed Savior bestowed the Holy Ghost on his disciples, he breathed on them, as a sign that he gave them something of his own. This celestial spirit, this heavenly breath, was unto man a quickening principle; for, thirdly, the effect hereof is, that man became jYj; æ vp,n,l], a "living soul." His body was hereby animated, and capable of all vital acts. Hence he could move, eat, see, hear, etc.; for the natural effects of this breath of life are only intended in this expression. Thus the "first man Adam was made a living soul," 1<461545> Corinthians 15:45. This was the creation of man, as unto the essentially constituting principles of his nature.
With respect unto his moral condition and principle of obedience unto God, it is expressed, <010126>Genesis 1:26, 27,
"And God said, Let us make man in our image, after our likeness: and let them have dominion," etc. "So God created man in his own image, in the image of God created he him."
He made him "upright," <210729>Ecclesiastes 7:29, perfect in his condition, every way complete, -- fit, disposed, and able to and for the obedience required of him; without weakness, distemper, disease, contrariety of principles, inclinations, or reasonings. A universal rectitude of nature, consisting in light, power, and order, in his understanding, mind, and affections, was the principal part of this image of God wherein he was created. And this appears, as from the nature of the thing itself, so from the description which the apostle giveth us of the renovation of that image in us by the grace of Christ, <490424>Ephesians 4:24, <510310>Colossians 3:10. And under both these considerations we may weigh the especial operations of the Spirit of God: --
First, As to the essential principles of the nature of man, it is not for nothing that God expresseth his communication of a spirit of life by his breathing into him: "God breathed into his nostrils the breath of life." The Spirit of God and the breath of God are the same, only, the one expression is proper, the other metaphorical; wherefore, this breathing is the especial acting of the Spirit of God. The creation of the human soul, a vital immortal principle and being, is the immediate work of the Spirit of God: Job<183304> 33:4, "The Spirit of God hath made me, and the breath of the Almighty hath given me life." Here, indeed, the creation and production of
132
both the essential parts of human nature, body and soul, are ascribed unto the same author; for the Spirit of God and the breath of God are the same, but several effects being mentioned causeth a repetition of the same cause under several names. This Spirit of God first made man, or formed his body of the dust, and then gave him that breath of life whereby he became a "living soul." So, then, under this first consideration, the creation of man is assigned unto the Holy Spirit, for man was the perfection of the inferior creation; and in order unto the glory of God, by him were all other things created. Here, therefore, are his operations distinctly declared, to whom the perfecting and completing of all divine works is peculiarly committed.
Secondly, We may consider the moral state and condition of man, with the furniture of his mind and soul, in reference unto his obedience to God and his enjoyment of him. This was the principal part of that image of God wherein he was created. Three things were required to render man idoneous, or fit unto that life to God for which he was made: -- First, An ability to discern the mind and will of God with respect unto all the duty and obedience that God required of him; as also so far to know the nature and properties of God as to believe him the only proper object of all acts and duties of religious obedience, and an all-sufficient satisfaction and reward in this world and to eternity. Secondly, A free, uncontrolled, unentangled disposition to every duty of the law of his creation, in order unto living unto God. Thirdly, An ability of mind and will, with a readiness of compliance in his affections, for a due regular performance of all duties, and abstinence from all sin. These things belonged unto the integrity of his nature, with the uprightness of the state and condition wherein he was made. And all these things were the peculiar effects of the immediate operation of the Holy Ghost; for although this rectitude of his nature be distinguishable and separable from the faculties of the soul of man, yet in his first creation they were not actually distinguished from them, nor superadded, or infused into them when created, but were concreated with them, -- that is, his soul was made meet and able to live to God, as his sovereign lord, chiefest good, and last end. And so they were all from the Holy Ghost, from whom the soul was, as hath been declared. Yea, suppose these abilities to be superadded unto man's natural faculties, as gifts supernatural (which yet is not so), they must be acknowledged in a peculiar manner to be from the Holy Spirit; for in the restoration of these
133
abilities unto our minds, in our renovation unto the image of God in the gospel, it is plainly asserted that the Holy Ghost is the immediate operator of them. And he doth thereby restore his own work, and not take the work of another out of his hand: for in the new creation the Father, in the way of authority, designs it, and brings all things unto a head in Christ, <490110>Ephesians 1:10, which retrieved his original peculiar work; and the Son gave unto all things a new consistency, which belonged unto him from the beginning, <510117>Colossians 1:17. So also the Holy Spirit renews in us the image of God, the original implantation whereof was his peculiar work. And thus Adam may be said to have had the Spirit of God in his innocency. He had him in these peculiar effects of his power and goodness; and he had him according to the tenor of that covenant whereby it was possible that he should utterly lose him, as accordingly it came to pass. He had him not by especial inhabitation, for the whole world was then the temple of God. In the covenant of grace, founded in the person and on the mediation of Christ, it is otherwise. On whomsoever the Spirit of God is bestowed for the renovation of the image of God in him, he abides with him forever. But in all men, from first to last, all goodness, righteousness, and truth, are the "fruits of the Spirit," <490509>Ephesians 5:9.
The works of God being thus finished, and the whole frame of nature set upon its wheels, it is not deserted by the Spirit of God; for as the preservation, continuance, and acting of all things in the universe, according to their especial nature and mutual application of one unto another, are all from the powerful and efficacious influences of divine Providence, so there are particular operations of the Holy Spirit in and about all things, whether merely natural and animal, or also rational and moral. An instance in each kind may suffice. For the first (as we have showed), the propagation of the succeeding generations of creatures and the annual renovation of the face of the earth are ascribed unto him, <19A430P> salm 104:30; for as we would own the due and just powers and operations of second causes, so we abhor that atheism which ascribes unto them an original and independent efficacy and causality, without a previous acting in, by, and upon them of the power of God. And this is here ascribed unto the Spirit, whom God sendeth forth unto that end and purpose. As to rational and moral actions, such as the great affairs of the world do consist in and are disposed of by, he hath in them also a peculiar
134
efficiency. Thus those great virtues of wisdom, courage, and fortitude, which have been used for the producing of great effects in the world, are of his especial operation. So when God stirred up men to rule and govern his people of old, to fight against and to subdue their enemies, it is said the Spirit of God came upon them: <070310>Judges 3:10,
"The Spirit of the LORD came upon Othniel, and he judged Israel, and went out to war."
The Spirit of God endued him with wisdom for government, and with courage and skill in conduct for war. So chapter <070634>6:34. And although instances hereof are given us principally among the people of God, yet wherever men in the world have been raised up to do great and wonderful things, whereby God executeth his judgments, [and] fulfilleth any of his promises or his threatenings, even they also have received of the especial gifts and assistances of the Holy Spirit of God. For this reason is Cyrus expressly called "God's anointed," <234501>Isaiah 45:1. Cyrus had, by God's designation, a great and mighty work to effect. He was utterly to ruin and destroyeth great, ancient, Babylonian monarchy. God had a concern herein as to the avenging of the quarrel of his people, and therein the accomplishment of many promises and threatenings. The work itself was great, arduous, and insuperable to ordinary human abilities. Wherefore God "sends his Spirit" to fill Cyrus with wisdom, courage, skill in all military affairs, that he might go through with the work whereunto, in the providence of God, he was designed. Hence is he called "God's anointed," because the unction of kings of old was an instituted sign of the communication of the gifts of the Holy Ghost for government unto them. See <234501>Isaiah 45:1-4; and other instances of the like kind might be given.
Thus, when the church was to have a blessed restoration of the worship of God, after the return of the people from their captivity, Zerubbabel is, in an especial manner, called to begin and carry on this work in the building of the temple. But the difficulties he had to conflict withal were great, and appeared insuperable. The people were few and poor, and the oppositions made unto them and their work great and many, especially what arose from the power of the Persian monarchy, under whose rule and oppression they were; for although they had permission and encouragement from Cyrus for their work, yet immediately upon his death
135
they were oppressed again, and their "work caused to cease." This power they could no way conflict withal; yet God tells them that all this opposition shall be removed and conquered. "Who art thou," saith he,
"O great mountain? before Zerubbabel thou shalt become a plain," <380407>Zechariah 4:7;
-- "All the hinderance that arose from that great mountain of the Persian empire shall be removed out of the way, and the progress of Zerubbabel in his work shall be made smooth, plain, and easy." But how shall this be effected and brought about? "Not by an army or `by might, nor by power, but by my Spirit, saith the LORD of hosts,' " verse 6; -- "You would suppose that it must be done by armies and open force, which you are altogether insufficient for; but this is not the way I will take in this matter. My Spirit shall work in their hearts, minds, and counsels, that, contrary to your fears, they shall themselves further that work which hitherto they have impeded; and he shall work in the minds and counsels of others, to oppose them and entangle them where they would hinder it, until they are destroyed, and that great mountain be fully removed;" -- as in the event it came to pass. So that the providential alterations that are wrought in the world are effects of his power and efficacy also.
And thus have we taken a short view of the dispensation and works of the Spirit of God in the first creation. But the effect hereof being a state of things that quickly passed away, and being of no advantage to the church after the entrance of sin, what belonged unto it is but sparingly delivered in the Scriptures, the true sense of what is so delivered depending much on the analogy of the following works of God in man's renovation and recovery. But as to the new creation (which falls under our consideration in the next place, as that alone which is directly intended by us), the foundation, building up, and finishing the church of God therein, being the things whereon depends the principal manifestation of the glory of God, and wherein the great concerns of all the elect do lie, they are more fully and directly declared in the Scripture; and in reference unto them we shall find a full, distinct declaration of the whole dispensation and work of the Spirit of God.
136
CHAPTER 5.
WAY AND MANNER OF THE DIVINE DISPENSATION OF THE HOLY SPIRIT.
Dispensation of the Spirit to be learned from the Scripture only -- General adjuncts thereof -- The administration of the Spirit and his own application of himself to his work, how expressed -- The Spirit, how and in what sense given and received -- What is included in the giving of the Spirit -- What in receiving of him -- Privilege and advantage in receiving the Spirit -- How God is said to send the Spirit -- What is included in sending -- How God ministers the Spirit -- How God is said to put his Spirit on us -- What is included in that expression -- The Spirit, how poured out -- What is included and intended herein -- The ways of the Spirit's application of himself unto his work -- His proceeding from Father and Son explained -- How he cometh unto us -- His falling on men -- His resting -- How and in what sense he is said to depart from any person -- Of the distributions of the Holy Ghost, <580204>Hebrews 2:4 -- Exposition of them vindicated.
BEFORE we treat of the especial operations, works, and effects of the Holy Ghost in and on the new creation, the order of things requires that we should first speak somewhat of the general nature of God's dispensation of him, and of his own application of himself unto his actings and workings in this matter; for this is the foundation of all that he doth, and this, for our edification, we are instructed in by the Scriptures. Unto them in this whole discourse we must diligently attend; for we are exercised in such a subject as wherein we have no rule, nor guide, nor anything to give us assistance but pure revelation. And what I have to offer concerning these things consists upon the matter solely in the explication of those places of Scripture wherein they are revealed. We must, therefore, consider, --
1. What we are taught on the part of God the Father with respect unto the Holy Spirit and his work; and,
137
2. What relates immediately unto himself.
I. God's disposal of the Spirit unto his work is five ways expressed in the
Scripture: for he is said, --
1. To give or bestow him;
2. To send him;
3. To minister him;
4. To pour him out;
5. To put him on us.
And his own application of himself unto his work is likewise five ways expressed: for he is said, --
1. To proceed;
2. To come, or come upon;
3. To fall on men;
4. To rest; and,
5. To depart.
These things, containing the general manner of his administration and dispensation, must be first spoken unto.
First, He is said to be given of God; that is, of God the Father, who is said to give him in an especial manner: <421113>Luke 11:13, "Your heavenly Father will give the Holy Spirit to them that ask him;" <430334>John 3:34. 1<620324> John 3:24, "He hath given the Spirit unto us." <431416>John 14:16, "The Father shall give you another Comforter;" "which is the Holy Ghost," verse 26. And in answer unto this act of God, those on whom he is bestowed are said to receive him: <430739>John 7:39, "This he spake of the Spirit, which they that believe on him should receive." 1<460212> Corinthians 2:12, "We have received the Spirit which is of God." 2<471104> Corinthians 11:4, "If ye receive another Spirit, which ye have not received;" where the receiving of the Spirit is made a matter common unto all believers. So <480302>Galatians 3:2; <440815>Acts 8:15, 19; <431417>John 14:17, 20:22. For these two, giving and receiving, are related,
138
the one supposing the other. And this expression of the dispensation of the Holy Ghost is irreconcilable unto the opinion before rejected, -- namely, that he is nothing but a transient accident, or an occasional emanation of the power of God; for how or in what sense can an act of the power of God be given by him or be received by us? It can, indeed, in no sense be either the object of God's giving or of our receiving, especially as this is explained in those other expressions of the same thing before laid down, and afterward considered. It must be somewhat that hath a subsistence of its own that is thus given and received. So the Lord Christ is frequently said to be given of God and received by us. It is true, we may be said, in another sense, to "receive the grace of God;" which is the exception of the Socinians unto this consideration, and the constant practice they use to evade plain testimonies of the Scripture: for if they can find any words in them used elsewhere in another sense, they suppose it sufficient to contradict their plain design and proper meaning in another place. Thus we are exhorted "not to receive the grace of God in vain," 2<470601> Corinthians 6:1. I answer, The grace of God may be considered two ways: --
1. Objectively, for the revelation or doctrine of grace; as <560211>Titus 2:11, 12. So we are said to receive it when we believe and profess it, in opposition unto them by whom it is opposed and rejected. And this is the same with our receiving the word preached, so often mentioned in the Scripture, <440241>Acts 2:41, <590121>James 1:21; which is by faith to give it entertainment in our hearts: which is the meaning of the word in this place, 2<470601> Corinthians 6:1. Having taken the profession of the doctrine of grace, that is, of the gospel, upon us, we ought to express its power in holiness and suitable obedience, without which it will be of no use or benefit unto us. And the grace of God is sometimes, --
2. Taken subjectively, for the grace which God is pleased to communicate unto us, or gracious qualities that he works in our souls by his Spirit. In this sense, also, we are sometimes said to receive it: 1<460407> Corinthians 4:7, "Who maketh thee to differ from another? and what hast thou that thou didst not receive?" where the apostle speaketh both of the gifts and graces of the Spirit. And the reason hereof is, because in the communication of internal grace unto us, we contribute nothing to the procurement of it, but are merely capable recipient subjects. And this grace is a quality or
139
spiritual habit, permanent and abiding in the soul. But in neither of these senses can we be said to receive the Spirit of God, nor God to give him, if he be only the power of God making an impression on our minds and spirits, -- no more than a man can be said to receive the sunbeams, which cause heat in him by their natural efficacy, falling on him: much less can the giving and receiving of the Spirit be so interpreted, considering what is said of his being sent and his own coming, with the like declarations of God's dispensation of him; whereof afterward.
Now, this giving of the Spirit, as it is the act of him by whom he is given, denotes authority, freedom, and bounty; and, on the part of them that receive him, privilege and advantage.
1. Authority. He that gives anything hath authority to dispose of it. None can give but of his own, and that which in some sense he hath in his power. Now, the Father is said to give the Spirit, and that upon our request, as <421113>Luke 11:13. This, I acknowledge, wants not some difficulty in its explication; for if the Holy Ghost be God himself, as hath been declared, how can he be said to be given by the Father, as it were in a way of authority? But keeping ourselves to the sacred rule of truth, we may solve this difficulty without curiosity or danger. Wherefore, --
(1.) The order of the subsistence of the three persons in the divine nature is regarded herein; for the Father, as hath been showed, is the fountain and original of the Trinity, the Son being of him, and the Spirit of them both. Hence, he is to be considered as the principal author and cause of all those works which are immediately wrought by either of them; for of whom the Son and Spirit have their essence, as to their personality, from him have they life and power of operation, <430519>John 5:19, 26. Therefore, when the Holy Spirit comes unto any, the Father is said to give him, for he is the Spirit of the Father. And this authority of the Father doth immediately respect the work itself, and not the person working; but the person is said to be given for the work's sake.
(2.) The economy of the blessed Trinity in the work of our redemption and salvation is respected in this order of things. The fountain hereof lies in the love, wisdom, grace, and counsel of the Father. Whatever is done in the pursuit hereof is originally the gift of the Father, because it is designed unto no other end but to make his grace effectual. Hence is he said to send
140
and give his Son also. And the whole work of the Holy Ghost, as our sanctifier, guide, comforter, and advocate, is to make the love of the Father effectual unto us, <431613>John 16:13, 14. f43 As this, out of his own love and care, he hath condescended unto, so the fountain of it being in the love and purpose of the Father, and that also, or the making them effectual, being their end, he is rightly said to be given of him.
(3.) In the whole communication of the Spirit, respect is had unto his effects, or the ends for which he is given. What they are shall be afterward declared. Now, the authority of this giving respects principally his gifts and graces, which depend on the authority of the Father.
2. This expression denotes freedom. What is given might be withheld. This is the "gift of God" (as he is called, <430410>John 4:10), not the purchase of our endeavors, nor the reward of our desert. Some men delight to talk of their purchasing grace and glory; but the one and the other are to be "bought without money and without price." Even "eternal life" itself, the end of all our obedience, is the "gift of God, through Jesus Christ our Lord," <450623>Romans 6:23. The Scripture knows of no earnings that men can make of themselves but death; for as Austin says, "Quicquid tuum est peccatum est:" and the wages of sin is death. To what end or purpose soever the Spirit is bestowed upon us, whether it be for the communication of grace or the distribution of gifts, or for consolation and refreshment, it is of the mere gift of God, from his absolute and sovereign freedom.
In answer hereunto they are said to receive him, on whom as a gift he is bestowed; as in the testimonies before mentioned. And in receiving, two things are implied: --
1. That we contribute nothing thereunto which should take off from the thing received as a gift. Receiving answers giving, and that implies freedom in the giver.
2. That it is their privilege and advantage; for what a man receives, he doth it for his own good. First, then, we have him freely as a gift of God; for to receive him in general is to be made partaker of him, as unto those ends for which he is given of God. Be those ends what they will, in respect of them they are said to receive him who are made partakers of him. Two things
141
may be pleaded to take off the freedom of this gift and of our reception, and to cast it on something necessary and required on our part; for, --
(1.) Our Savior tells us "that the world cannot receive him, because it seeth him not, neither knoweth him," <431417>John 14:17. Now, if the "world" cannot receive him, there is required an ability and preparation in them that do so, that are "not of the world;" and so the gift and communication of the Spirit depends on that qualification in us. But all men are naturally alike the world and of it. No one man by nature hath more ability or strength in spiritual things than another; for all are equally "dead in trespasses and sins," all equally "children of wrath." It must, therefore, be inquired how some come to have this ability and power to receive the Spirit of God, which others have not. Now this, as I shall fully manifest afterward, is merely from the Holy Ghost himself and his grace, respect being had herein only unto the order of his operations in us, some being preparatory for and dispositive unto others, one being instituted as the means of obtaining another, the whole being the effect of the free gift of God; for we do not make ourselves to differ from others, nor have we anything that we have not received, 1<460407> Corinthians 4:7. Wherefore, the receiving of the Holy Ghost intended in that expression of our Savior, with respect whereunto some are able to receive him, some are not, is not absolute, but with respect unto some certain work and end; and this, as is plain in the context, is the receiving of him as a comforter and a guide in spiritual truth. Hereunto faith in Christ Jesus, which also is an effect and fruit of the same Spirit, is antecedently required. In this sense, therefore, believers alone can receive him, and are enabled so to do by the grace which they have received from him in their first conversion unto God. But,
(2.) It will be said that we are bound to pray for him before we receive him, and therefore the bestowing of him depends on a condition to be by us fulfilled; for the promise is, that
"our heavenly Father will give the Holy Spirit to them that ask him," <421113>Luke 11:13.
But this doth not prove the bestowing and receiving of him not to be absolutely free. Nay, it proves the contrary. It is gratia indebita, "undeserved grace," that is the proper object of prayer. And God, by these encouraging promises, doth not abridge the liberty of his own will,
142
nor derogate from the freedom of his gifts and grace, but only directs us into the way whereby we may be made partakers of them, unto his glory and our own advantage. And this also belongs unto the order of the communication of the grace of the Spirit unto us. This very praying for the Spirit is a duty which we cannot perform without his assistance; for "no man can call Jesus Lord, but by the Holy Ghost," 1<461203> Corinthians 12:3. He helps us, as a Spirit of grace and supplication, to pray for him as a Spirit of joy and consolation.
3. This is such a gift as in God proceeds from bounty; for God is said to give him unto us "richly," <560306>Titus 3:6. This will be spoken unto in the fourth way of his communication: only I say at present, the greatness of a gift, the free mind of the giver, and want of desert or merit in the receiver, are that which declare bounty to be the spring and fountain of it; and all these concur to the height in God's giving of the Holy Ghost.
Again; On the part of them who receive this gift, privilege and advantage are intimated. They receive a gift, and that from God, and that a great and singular gift, from divine bounty. Some, indeed, receive him in a sort, as to some ends and purposes, without any advantage finally unto their own souls. So do they who "prophesy" and "cast out devils" by his power, in the name of Christ, and yet, continuing "workers of iniquity," are rejected at the last day, <400722>Matthew 7:22, 23. Thus it is with all who receive his gifts only, without his grace to sanctify their persons and their gifts; and this whether they be ordinary or extraordinary: but this is only by accident. There is no gift of the Holy Ghost but is good in its own nature, tending to a good end, and is proper for the good and advantage of them by whom it is received. And although the direct end of some of them be not the spiritual good of them on whom they are bestowed, but the edification of others, -- for
"the manifestation of the Spirit is given unto every man to profit withal," 1<461207> Corinthians 12:7,
-- yet there is that excellency and worth in them, and that use may be made of them, as to turn greatly to the advantage of them that receive them; for although they are not grace, yet they serve to stir up and give an edge unto grace, and to draw it out unto exercise, whereby it is strengthened and increased. And they have an influence into glory; for it is
143
by the abilities which they give that some are made wise and effectual instruments for the "turning of many to righteousness," who
"shall shine as the brightness of the firmament, and as the stars for ever and ever," <271203>Daniel 12:3.
But the unbelief, ingratitude, and lusts of men can spoil these, and any other good things whatever. And these things will afterward in particular fall under our consideration. In general, to be made partaker of the Holy Ghost is an inestimable privilege and advantage, and as such is proposed by our Savior, <431417>John 14:17.
Secondly, God is said to send him: <19A430>Psalm 104:30, "Thou sendest forth thy Spirit;" <431426>John 14:26, "The Father will send the Holy Ghost in my name." This is also spoken of the Son: "I will send unto you the Comforter from the Father," chapter <431526>15:26, 16:7. And in the accomplishment of that promise, it is said he "shed him forth," <440233>Acts 2:33; <480406>Galatians 4:6, "Godhath sent forth the Spirit of his Son into your hearts;" and in other places the same expression is used. Now, this, upon the matter, is the same with the former, of giving him, arguing the same authority, the same freedom, the same bounty. Only, the word naturally includes in its signification a respect unto a local motion. He which is sent removeth from the place where he was, from whence he is sent, unto a place where he was not, whither he was sent. Now, this cannot properly be spoken of the Holy Ghost; for he being God by nature is naturally omnipresent, and an omnipresence is inconsistent with a local mutation. So the Psalmist expressly: <19D907>Psalm 139:7, 8,
"Whither shall I go from thy Spirit? or whither shall I flee from thy presence? If I ascend up into heaven," etc.
There must, therefore, a metaphor be allowed in this expression, but such a one as the Scripture, by the frequent use of it, hath rendered familiar unto us. Thus God is said to "come out of his place," to "bow the heavens and come down;" to "come down and see what is done in the earth," <232621>Isaiah 26:21; <19E405>Psalm 144:5; <011821>Genesis 18:21. That these things are not spoken properly of God, who is immense, all men acknowledge. But when God begins to work in any place, in any kind, where before he did not do so, he is said to come thither; for so must we do, -- we must come to a
144
place before we can work in it. Thus, the sending of the Holy Ghost includeth two things as added unto his being given: --
1. That he was not before in or with that person, or amongst those persons, for that especial work and end which he is sent for. He may be in them and with them in one respect, and be afterward said to be sent unto them in another. So our Lord Jesus Christ promiseth to send the Holy Ghost unto his disciples as a comforter, whom they had received before as a sanctifier.
"I will," saith he, "send him unto you; and ye know him, for he dwelleth with you," <431417>John 14:17, 16:7.
He did so as a sanctifier before he came unto them as a comforter. But in every coming of his, he is sent for one especial work or another; and this sufficiently manifests that in his gifts and graces he is not common unto all. A supposition thereof would leave no place for this especial act of sending him, which is done by choice and distinction of the object. Much less is he a light which is always in all men, and which all men may be in if they please; for this neither is nor can be absent in any sense from anyone at any time.
2. It denotes an especial work there or on them, where and on whom there was none before of that kind. For this cause is he said to be sent of the Father. f44 No local motion, then, is intended in this expression, only there is an allusion thereunto; for as a creature cannot produce any effects where it is not, until it either be sent thither or go thither of its own accord, so the Holy Ghost produceth not the blessed effects of his power and grace but in and towards them unto whom he is given and sent by the Father. How, in answer hereunto, he is said himself to come, shall be afterward declared. And it is the person of the Spirit which is said to be thus sent; for this belongs unto that holy dispensation of the several persons of the Trinity in the work of our salvation. And herein the Spirit, in all his operations, is considered as sent of the Father, for the reasons before often intimated.
Thirdly, God is said to minister the Spirit: <480305>Galatians 3:5, "He that ministereth to you the Spirit." O oun= epj icorhgia> v tou~ Pneu>matov Ihsou~ Cristou~ -- "He that giveth you continual or abundant supplies of
145
the Spirit." Corhge>w is "to give a sufficiency of any thing;" and corhgi>a and corh>ghma are dimensum, "a sufficiency of provision." An addition thereunto is ejpicorhgia> , whereby the communication of the Spirit is expressed: <500119>Philippians 1:19," For I know that this shall turn to my salvation through your prayers," kai< epj icorhgia> v tou~ Pneum> atov Ihsou~ Cristou~, "and the additional supply of the Spirit of Jesus Christ." That Spirit and its assistance he had before received, but he yet stood in need of a daily farther supply. So is the word used constantly for the adding of one thing to another, or one degree of the same thing unto another: 2<610105> Peter 1:5, `Epicorhghs> ate enj th~ pis> tei uJmwn~ thn -- "Add to your faith virtue;" or, "In your faith make an increase of virtue." When, therefore, God is thus said to "minister the Spirit," it is his continual giving out of additional supplies of his grace by his Spirit which is intended; for the Holy Spirit is a voluntary agent, and distributes unto everyone as he will. When, therefore, he is given and sent unto any, his operations are limited by his own will and the will of him that sends him; and therefore do we stand in need of supplies of him and from him; which are the principal subject-matter of our prayers in this world.
Fourthly, God is said to put his Spirit in or upon men; and this also belongeth unto the manner of his dispensation: <234201>Isaiah 42:1, "Behold my servant, whom I uphold; I have put my Spirit upon him." The word there, indeed, is yTijæn;, "I have given my Spirit upon him;" but because wyl;[;, "upon him," is joined to it, it is by ours rendered by "put." As also <263714>Ezekiel 37:14, where µb,b;, in you," is added; -- "Put my Spirit in you." The same is plainly intended with that, <236311>Isaiah 63:11, wOvdq] ; jæWrAta, wBO r]qBi ] µCh; æ -- "That put his Holy Spirit in the midst of them." Hence, yTji æn;, "I have given," or "I will give," <234201>Isaiah 42:1, is rendered by qh>sw, <401218>Matthew 12:18: Qhs> w to< Pneum~ a> mou epj aujton> , -- "I will put my Spirit upon him." The word ^jnæ ;, then, used in this sense, doth not denote the granting or donation of anything, but its actual bestowing, as µWc doth. And it is the effectual acting of God in this matter that is intended. He doth not only give and send his Spirit unto them to whom he designs so great a benefit and privilege, but he actually collates and bestows him upon them. f45 He doth not send him unto them, and leave it in their wills and power whether they will receive him or no, but
146
he so effectually collates and puts him in them or upon them as that they shall be actually made partakers of him. He efficaciously endows their hearts and minds with him, for the work and end which he is designed unto. So <023106>Exodus 31:6, "I have put wisdom," is as much as, "I have filled them with wisdom," verse 2. So, then, where God intendeth unto any the benefit of his Spirit, he will actually and effectually collate him upon them. He doth not, indeed, always do this in the same manner. Sometimes he doth it, as it were, by a surprisal, when those who receive him are neither aware of it nor do desire it. So the Spirit of the Lord, as a Spirit of prophecy, came upon Saul, when his mind was remote and estranged from any such thoughts. In like manner, the Spirit of God came upon Eldad and Medad in the camp, when the other elders went forth unto the tabernacle to receive him, <041127>Numbers 11:27. And so the Spirit of prophecy came upon most of the prophets of old, without either expectation or preparation on their parts. So Amos giveth an account of his call unto his office, chapter <300714>7:14, 15. "I was," saith he, "no prophet, neither was I a prophet's son; but I was an herdman, and a gatherer of sycomore fruit: and the LORD took me as I followed the flock, and the LORD said unto me, Go, prophesy." He was not brought up with any expectation of receiving this gift, he had no preparation for it; but God surprised him with his call and gift as he followed the flock. Such, also, was the call of Jeremiah, chapter <240105>1:5-7. So vain is the discourse of Maimonides on this subject, prescribing various natural and moral preparations for the receiving of this gift. But these things were extraordinary. Yet I no way doubt but that God doth yet continue to work grace in many by such unexpected surprisals; the manner whereof shall be afterward inquired into. But sometimes, as to some gifts and graces, God doth bestow his Spirit where there is some preparation and cooperation on our part; but wherever he designs to put or place him, he doth it effectually.
Fifthly, God is said to pour him out, and that frequently: <200123>Proverbs 1:23, yjiWr µk,l; h[;yBiaæ hNehi, -- "Behold, I will pour out my Spirit unto you." [bnæ ; signifies "ebullire more scaturiginis," -- "to bubble up as a fountain." f46 Hence, the words are rendered by Theodotion, `Anablu>sw uJmi~n Pveu~ma> mou, -- "Scaturire faciam," -- "I will cause my Spirit to spring out unto you as a fountain." And it is frequently applied unto speaking, when it signifies "eloqui aut proferre verba more scaturiginis."
147
See <197802>Psalm 78:2, 145:7. And h[B; ;, also, which some take to be the root of ,h[;yBiaæ, <200123>Proverbs 1:23, hath the same signification. And the word hath a double lively metaphor: for the proceeding of the Spirit from the Father is compared to the continual rising of the waters of a living spring; and his communication unto us to the overflowing of those waters, yet guided by the will and wisdom of God: <233215>Isaiah 32:15, "Until the Spirit be poured upon us from on high, and the wilderness be a fruitful field," -- Wnyle[; hr,[;yeAr[æ µwOrM; mi jæWr hr;[;, is, indeed, sometimes "to pour out," but more properly and more commonly "to uncover," "to make bare," "to reveal;" -- "Until the Spirit be revealed from on high." There shall be such a plentiful communication of the Spirit as that he and his work shall be made open, revealed, and plain; or, the Spirit shall be bared, as God is said to make his arm bare when he will work mightily and effectually, chapter <235210>52:10. <234403>Chapter 44:3, "I will pour my Spirit upon thy seed, and my blessing upon thine offspring." Qxyæ ; the word here, is so to pour a thing out as that it cleaveth unto and abideth on that which it is poured out upon; as the Spirit of God abides with them unto whom he is communicated. <263929>Ezekiel 39:29, "I have poured out my Spirit upon the house of Israel," -- yTik]pæv;, another word: this is properly to pour out, and that in a plentiful manner, [and is] the same word that is used in that great promise, <290228>Joel 2:28, which is rendered, <440217>Acts 2:17, by ejkcew~, "effundam," -- "I will pour out my Spirit;" and the same thing is again expressed by the same word, chapter 10:45, "On the Gentiles also was poured out the gift of the Holy Ghost."
Let us, then, briefly consider the importance of this expression. And one or two things may be observed concerning it in general; as, --
1. Wherever it is used, it hath direct respect unto the times of the gospel. Either it is a part of the promises concerning it, or of the story of their accomplishment under it. But wherever it is mentioned, the time, state, and grace of the gospel are intended in it: for the Lord Christ was "in all things to have the pre-eminence," <510118>Colossians 1:18; and, therefore, although God gave his Spirit in some measure before, yet he poured him not out until he was first anointed with his fullness.
2. There is a tacit comparison in it with some other time and season, or some other act of God, wherein or whereby God gave his Spirit before, but
148
not in the way and manner that he intended now to bestow him. A larger measure of the Spirit to be now given than was before, or is signified by any other expressions of the same gift, is intended in this word.
Three things are therefore comprised in this expression: --
1. An eminent act of divine bounty. Pouring forth is the way whereby bounty from an all-sufficing fullness is expressed; as "The clouds, filled with a moist vapor, pour down rain," Job<183627> 36:27, until "it water the ridges of the earth abundantly, settling the furrows thereof, and making it soft with showers," as <196510>Psalm 65:10; which, with the things following in that place, verses 11-13, are spoken allegorically of this pouring out of the Spirit of God from above. Hence, God is said to do this richly: <560306>Titus 3:6, "The renewing of the Holy Ghost," ou= ejxe>ceen ejf hJma~v plousi>wv, "which he hath poured on us richly," -- that is, on all believers who are converted unto God; -- for the apostle discourseth not of the extraordinary gifts of the Holy Ghost, which were then given forth in a plentiful manner, but of that grace of the Holy Ghost whereby all that believe are regenerated, renewed, and converted unto God; for so were men converted of old by a rich participation of the Holy Ghost, and so they must be still, whatever some pretend, or die in their sins. And by the same word is the bounty of God in other things expressed: "The living God, who giveth us richly all things to enjoy," 1<540617> Timothy 6:17.
2. This pouring out hath respect unto the gifts and graces of the Spirit, and not unto his person: for where he is given, he is given absolutely, and as to himself not more or less; but his gifts and graces may be more plentifully and abundantly given at one time than at another, to some persons than to others. Wherefore this expression is metonymical, that being spoken of the cause which is proper to the effect; the Spirit being said to be poured forth, because his graces are so. 3. Respect is had herein unto some especial works of the Spirit. Such are the purifying or sanctifying, and the comforting or refreshing [of] them on whom he is poured. With respect unto the first of these effects, he is compared both unto fire and water; for both fire and water have purifying qualities in them, though towards different objects, and working in a different manner. So, by fire are metals purified and purged from their dross and mixtures; and by water are all other unclean and defiled things cleansed and purified.
149
Hence, the Lord Jesus Christ, in his work by his Spirit, is at once compared unto a "refiner's fire" and to "fullers' soap," <390302>Malachi 3:2, 3, because of the purging, purifying qualities that are in fire and water. And the Holy Ghost is expressly called a "Spirit of burning," <230404>Isaiah 4:4; for by him are the vessels of the house of God that are of gold and silver refined and purged, as those that are but of wood and stone are consumed. And when it is said of our Lord Jesus that he should "baptize with the Holy Ghost and with fire," <420316>Luke 3:16, it is but e[n dia< duoin~ , the same thing doubly expressed; and, therefore, mention is made only of the "Holy Ghost," <430133>John 1:33. But the Holy Ghost was, in his dispensation, to purify and cleanse them as fire doth gold and silver. And on the same account is he compared to water, <263625>Ezekiel 36:25, "I will sprinkle clean water upon you, and ye shall be clean;" which is expounded, verse 26, by "A new spirit will I put within you;" which God calls his Spirit, verse 27. So our Savior calls him "rivers of water," <430738>John 7:38, 39: see <234403>Isaiah 44:3. And it is with regard unto his purifying, cleansing, and sanctifying our natures that he is thus called. With respect, therefore, in an especial manner, hereunto is he said to be poured out. So our apostle expressly declares, <560304>Titus 3:4-6. Again, it respects his comforting and refreshing them on whom he is poured. Hence is he said to be poured down from above as rain that descends on the earth: <234403>Isaiah 44:3, "I will pour water upon him that is thirsty, and floods upon the dry ground," -- that is, "I will pour my Spirit on thy seed, and my blessing upon thine offspring; and they shall spring up as among the grass, as willows by the water courses," verse 4; see chapter 35:6, 7. He comes upon the dry, parched, barren ground of the hearts of men, with his refreshing, fructifying virtue and blessing, causing them to spring and bring forth fruits in holiness and righteousness to God, <580607>Hebrews 6:7. And in respect unto his communication of his Spirit is the Lord Christ said to
"come down like rain upon the mown grass, as showers that water the earth," <197206>Psalm 72:6.
The good Lord give us always of these waters and refreshing showers!
And these are the ways, in general, whereby the dispensation of the Spirit from God, for what end or purpose soever it be, is expressed.
150
2. We come nextly to consider what is ascribed unto the Spirit himself in a way of compliance with these acts of God whereby he is given and administered. Now, these are such things or actions as manifest him to be a voluntary agent, and that not only as to what he acts or doth in men, but also as to the manner of his coming forth from God, and his application of himself unto his work. And these we must consider as they are declared unto us in the Scripture.
The first and most general expression hereof is, that he proceedeth from the Father; and being the Spirit of the Son, he proceedeth from him also in like manner: <431526>John 15:26, "The Spirit of truth, which proceedeth from the Father, he shall testify of me." There is a twofold ejkpo>reusiv or "procession" of the Holy Ghost. The one is fusikh> or upJ ostatikh,> "natural" or "personal." This expresseth his eternal relation to the persons of the Father and the Son. He is of them by an eternal emanation or procession. f47 The manner hereof unto us, in this life, is incomprehensible; therefore it is rejected by some, who will believe no more than they can put their hands into the sides of. And yet are they forced, in things under their eyes, to admit of many things which they cannot perfectly comprehend! But we live by faith, and not by sight. f48 This is enough unto us, that we admit nothing in this great mystery but what is revealed. And nothing is revealed unto us that is inconsistent with the being and subsistence of God; for this procession or emanation includes no separation or division in or of the divine nature, but only expresseth a distinction in subsistence, by a property peculiar to the Holy Spirit. But this is not that which at present I intend. The consideration of it belongeth unto the doctrine of the Trinity in general, and hath been handled elsewhere. Secondly, There is an ejkpo>reusiv or "procession" of the Spirit, which is oijkonomikh> or "dispensatory." This is the egress of the Spirit in his application of himself unto his work. A voluntary act it is of his will, and not a necessary property of his person. And he is said thus to proceed from the Father, because he goeth forth or proceedeth in the pursuit of the counsels and purposes of the Father, and, as sent by him, to put them into execution, or to make them effectual. And in like manner he proceedeth from the Son, sent by him for the application of his grace unto the souls of his elect, <431526>John 15:26. It is true, this proves his eternal relation to the Father and the Son, as he proceeds from them, or receives
151
his peculiar personal subsistence from them, for that is the ground of this order of operation; but it is his own personal voluntary acting that is intended in the expression. And this is the general notation of the original of the Spirit's acting in all that he doth: -- He proceedeth or cometh forth from the Father. Had it been only said that he was given and sent, it could not have been known that there was anything of his own will in what he did, whereas he is said to "divide unto every man as he will;" but in that ejkporeu>etai, he proceedeth of his own accord unto his work, his own will and condescension are also asserted. And this his proceeding from the Father is in compliance with his sending of him to accomplish and make effectual the purposes of his will and the counsels of his grace.
Secondly, To the same purpose he is said to come: <431526>John 15:26, "When the Comforter is come." <431607>John 16:7, "If I go not away, the Comforter will not come." Verse 8, "And when he is come." So is he said to come upon persons. We so express it, 1<131218> Chronicles 12:18, "The Spirit came upon Amasai," -- ycæm;[}Ata, hv;b]l; jæWrw]. "And the Spirit clothed Amasai," possessed his mind as a man's clothes cleave unto him. <441906>Acts 19:6, "The Holy Ghost came on them, and they prophesied," h=lqe. Ercomai, "to come," is, as it were, the terminus ad quem of ejkporeu>omai, "going forth" or "proceeding;" for there is in these expressions an allusion unto a local motion, whereof these two words denote the beginning and the end. The first intendeth his voluntary application of himself to his work, the other his progress in it; such condescensions doth God make use of in the declaration of his divine actings, to accommodate them unto our understandings, and to give us some kind of apprehension of them. He proceedeth from the Father, as given by him; and cometh unto us, as sent by him. The meaning of both is, that the Holy Ghost, by his own will and consent, worketh, in the pursuit of the will of the Father, there and that, where and what, he did not work before. f49 And as there is no local motion to be thought of in these things, so they can in no tolerable sense be reconciled to the imagination of his being only the inherent virtue or an actual emanation and influence of the power of God. And hereby are our faith and obedience regulated in our dealing with God about him: for we may both pray the Father that he would give and send him unto us, according to his promise; and we may pray to him to come unto us to sanctify and comfort us, according to the
152
work and office that he hath uudertaken. This is that which we are taught hereby; for these revelations of God are for our instruction in the obedience of faith.
Thirdly, He is said to fall on men: <441044>Acts 10:44, "While Peter yet spake these words, the Holy Ghost fell on all them which heard the word." So chap. 11:15, where Peter, repeating the same matter, says, "The Holy Ghost fell on them, as on us at the beginning," -- that is, <440204>Acts 2:4. A greatness and suddenness in a surprisal is intended in this word; as, when the fire fell down from heaven (which was a type of him) upon the altar and sacrifice of Elijah, the people that saw it were amazed, and falling on their faces, cried out, "The LORD he is the God!" 1<111838> Kings 18:38, 39. When men are no way in expectation of such a gift, or when they have an expectation in general, but are suddenly surprised as to the particular season, it is thus declared. But wherever this word is used, some extraordinary effects evidencing his presence and power do immediately ensue, <441044>Acts 10:44-46; and so it was at the beginning of his effusion under the New Testament, chapter <440204>2:4, <440816>8:16.
Fourthly, Being come, he is said to rest on the persons to whom he is given and sent: <231102>Isaiah 11:2, "And the Spirit of the LORD shall rest upon him." This is interpreted by "abiding" and "remaining," <430132>John 1:32, 33. <041125>Numbers 11:25, 26, "The Spirit of the LORD rested upon the elders." So the "spirit of Elijah rested on Elisha," 2<120215> Kings 2:15. 1<600414> Peter 4:14, "The Spirit of glory and of God resteth on you." Two things are included herein: --
1. Complacency;
2. Permanency.
First, He is well pleased in his work wherein he rests. So where God is said to "rest in his love," he doth it with "joy" and "singing," <360317>Zephaniah 3:17. So doth the Spirit rejoice where he rests. Secondly, He abides where he rests. Under this notion is this acting of the Spirit promised by our Savior: "He shall abide with you for ever," <431416>John 14:16. He came only on some men by a sudden surprisal, to act in them and by them some peculiar work and duty; to this end he only transiently affected their minds with his power; -- but where he is said to rest, as in the works of sanctification
153
and consolation, there he abides and continues with complacency and delight.
Fifthly, He is said to depart from some persons. So it is said of Saul, 1<091614> Samuel 16:14, "The Spirit of the LORD departed from him." And David prays that God would not "take his Holy Spirit from him," <195111>Psalm 51:11. And this is to be understood answerably unto what we have discoursed before about his coming and his being sent. As he is said to come, so is he said to depart; and as he is said to be sent, so is he said to be taken away. His departure from men, therefore, is his ceasing to work in them and on them as formerly; and as far as this is penal, he is said to be taken away. So he departed and was taken away from Saul, when he no more helped him with that ability for kingly government which before he had by his assistance. And this departure of the Holy Ghost from any is either total or partial only. Some on whom he hath been bestowed, for the working of sundry gifts for the good of others, with manifold convictions, by light and general assistance unto the performance of duties, he utterly deserts, and gives them up unto themselves and their own hearts' lusts. Examples hereof are common in the world. Men who have been made partakers of many "gifts of the Holy Ghost," and been in an especial manner enlightened, and, under the power of their convictions, carried out unto the profession of the gospel and the performance of many duties of religion, yet, being entangled by temptations, and overcome by the power of their lusts, relinquish all their beginnings and engagements, and turn wholly unto sin and folly. From such persons the Holy Ghost utterly departs, all their gifts dry up and wither, their light goeth out, and they have darkness instead of a vision. The case of such is deplorable; for "it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them," 2<610221> Peter 2:21. And some of these add despite and contempt of that whole work of the Spirit of God, whereof themselves were made partakers, unto their apostasy. And the condition of such profligate sinners is, for the most part, irrecoverable, <580604>Hebrews 6:4-6, 10:26-30. From some he withdraweth and departeth partially only, and that mostly but for a season; and this departure respects the grace, light, and consolation which he administers unto believers, as to the degrees of them, and the sense of them in their own souls. On whom he is bestowed
154
to work these things in a saving way, from them he never utterly or totally departs. This our blessed Savior plainly promiseth and asserteth: <430414>John 4:14,
"Whosoever drinketh of the water that I shall give him shall never thirst; but the water that I shall give him shall be in him a well of water springing up into everlasting life."
That this well of "living water" is his sanctifying Spirit himself declares, chap. <430737>7:37-39. He who hath received him shall never have a thirst of total want and indigence anymore. Besides, he is given unto this end by virtue of the covenant of grace; and the promise is express therein that he shall "never depart from them" to whom he is given, <235921>Isaiah 59:21; <243133>Jeremiah 31:33, 32:39, 40; <261119>Ezekiel 11:19, 20. But now, as to the degrees and sensible effects of these operations, he may depart and withdraw from believers for a season. Hence they may be left unto many spiritual decays and much weakness, the things of grace that remain in them being as it were "ready to die," <660302>Revelation 3:2; and they may apprehend themselves deserted and forsaken of God, -- so did Zion, <234027>Isaiah 40:27, 49:14: for therein doth God "hide himself," or "forsake his people for a small moment," chapter <235407>54:7, 8. He "hideth himself, and is wroth," chapter <235717>57:17. These are the things which David so often and so bitterly complaineth of, and which with so much earnestness he contendeth and wrestleth with God to be delivered from. These are those spiritual desertions which some of late have laden with reproach, contempt, and scorn. All the apprehensions and complaints of the people of God about them, they would represent as nothing but the idle imaginations of distempered brains, or the effects of some disorder in their blood and animal spirits. I could, indeed, easily allow that men should despise and laugh at what is declared as the experience of professors at present, -- their prejudice against their persons will not allow them to entertain any thoughts of them but what are suited unto folly and hypocrisy; -- but at this I acknowledge I stand amazed, that whereas these things are so plainly, so fully, and frequently declared in the Scriptures, both as to the actings of God and his Holy Spirit in them, and as to the sense of those concerned about them; whereas the whole of God's dealings, and believers' application of themselves to him in this matter, are so graphically exemplified in sundry of the holy saints of old,
155
as Job, David, Heman, and others; and great and plentiful provision is made in the Scripture for the direction, recovery, healing, and consolation of souls in such a condition; yet men professing themselves to be Christians, and to believe the word of God at least not to be a fable, should dare to cast such opprobrious reproaches on the ways and works of God. The end of these attempts can be no other but to decry all real intercourse between God and the souls of men, leaving only an outside form or shape of religion, not one jot better than atheism.
Neither is it only what concerns spiritual desertions, whose nature, causes, and remedies, are professedly and at large handled by all the casuistical divines, even of the Roman church, but the whole work of the Spirit of God upon the hearts of men, with all the effects produced in them with respect unto sin and grace, that some men, by their odious and scurrilous expressions, endeavor to expose to contempt and scorn, S. P., f50 pp. 339342. Whatever trouble befalls the minds of men upon the account of a sense of the guilt of sin; whatever darkness and disconsolation they may undergo through the displeasure of God, and his withdrawing of the wonted influences of his grace, love, and favor towards them; whatever peace, comfort, or joy, they may be made partakers of, by a sense of the love of God shed abroad in their hearts by the Holy Ghost, -- it is all ascribed, in most opprobrious language, unto melancholy reeks and vapors, whereof a certain and mechanical account may be given by them who understand the anatomy of the brain. To such a height of profane atheism is the daring pride and ignorance of some in our days arrived!
There remaineth yet one general adjunct of the dispensation and work of the Holy Ghost, which gives a farther description of the manner of it, which I have left unto a single consideration. This is that which is mentioned, <580204>Hebrews 2:4, "God bearing them witness, both with signs and wonders, and with divers miracles," merismoi~v, "and gifts," say we, "of the Holy Ghost." But merismoi> are "distributions" or "partitions;" and hence advantage is taken by some to argue against his very being. So Crellius contends that the Holy Ghost here is taken passively, or that the expression Pneu>matov. Wherefore, he supposes that it followeth that the Holy Ghost himself may be divided into parts, so that one may have one part and parcel of him, and another may have another part. How inconsistent this is with the truth of his being and personality is apparent.
156
But yet neither can he give any tolerable account of the division and partition of that power of God which he calls the "Holy Ghost," unless he will make the Holy Spirit to be a quality in us and not in the divine nature, as Justin Martyr affirms Plato to have done, and so to be divided. f51 And the interpretation he useth of the words is wrested, perverse, and foolish; for the contexture of them requires that the Holy Ghost be here taken actively, as the author of the distribution mentioned. He gives out of his gifts and powers unto men in many parts, not all to one, not all at once, not all in one way; but some to one, some to another, some at one time, some at another, and that in great variety. The apostle, therefore, in this place declares that the Holy Spirit gave out various gifts unto the first preachers of the gospel, for the confirmation of their doctrine, according to the promise of our Savior, <431526>John 15:26, 27. Of these he mentions in particular, first, Shmei~a, "signs;" that is, miraculous works, wrought to signify the presence of God by his power with them that wrought them, so giving out his approbation of the doctrine which they taught. Secondly, Ter> ata, "prodigies" or "wonders," works beyond the power of nature or energy of natural causes, wrought to fill men with wonder and admiration, manifesting to< qeio~ n, and surprising men with a sense of the presence of God. Thirdly, Dunam> eiv, "mighty works" of several sorts, such as opening of the eyes of the blind, raising the dead, and the like. These being mentioned, there is added in general merismoi< Pneu>matov Agio> u, that is, vwOdQ;jæ jæWrh; twOnT]mæ, "gifts of the Holy Ghost;" for these and other like things did the Holy Ghost work and effect to the end mentioned. And these distributions are from him as the signs and wonders were, -- that is, effects of his power: only there is added an intimation how they are all wrought by him; which is, by giving them a power for their operation, variously dividing them amongst those on whom they were bestowed, and that, as it is added, kata< thn< autJ ou~ qel> hsin, "according unto his own will." And this place is so directly and fully expounded, 1<461207> Corinthians 12:7-11, that there is no room of exception left unto the most obstinate; and that place having been opened before, in the entrance of this discourse, I shall not here call it over again. These merismoi>, therefore, are his gifts; which, as parts and parcels of his work, he giveth out in great variety. f52 To the same purpose are his operations described, <231102>Isaiah 11:2, 3, "The Spirit of the LORD shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and
157
of the fear of the LORD." He is first called "The Spirit of the LORD," to express his being and nature; and then he is termed "The Spirit of wisdom and of counsel," etc., -- that is, he who is the author of wisdom and counsel, and the rest of the graces mentioned, who divides and distributes them according to his own will. That variety of gifts and graces wherewith believers are endowed and adorned are these merismoi>, or "distributions," of the Holy Spirit. Hence, the principal respect that we have unto him immediately, in our worship of him under the New Testament, is as he is the author of these various gifts and graces. So John, saluting the churches of Asia, prayeth for grace for them from God the Father, and from "the seven Spirits which are before his throne," <660104>Revelation 1:4; that is, from the Holy Spirit of God considered in his care of the church and his yielding supplies unto it, as the author of that perfection of gifts and graces which are, and are to be, bestowed upon it. So doth the number of "seven" denote. And, therefore, whereas our Lord Jesus Christ, as the foundation of his church, was anointed with all the gifts and graces of the Spirit in their perfection, it is said that upon that one stone should be "seven eyes," <380309>Zechariah 3:9, -- all the gifts of the seven Spirits of God, or of that Holy Spirit which is the author of them all.
All, therefore, that is pleaded for the division of the Holy Ghost from this place is built on the supposition that we have before rejected, -- namely, that he is not a divine person, but an arbitrary emanation of divine power. And yet neither so can the division of the Holy Ghost pleaded for be with any tolerable sense maintained. Crellius says, indeed, "That all divine inspirations may be considered as one whole, as many waters make up one sea. In this respect the Holy Ghost is one, -- that is, one universal made up of many species;" This is totum logicum. And so he may be divided into his subordinate species! But what ground or color is there for any such notions in the Scripture? Where is it said that all the gifts of the Holy Ghost do constitute or make up one Holy Ghost? or the Holy Ghost is one in general, because many effects are ascribed unto him? or that the several gifts of the Spirit are so many distinct kinds of it? The contrary unto all these is expressly taught, -- namely, that the one Holy Spirit worketh all these things as he pleaseth; so that they are all of them external acts of his will and power. And it is to as little purpose pleaded by the same author, "That he is divided as a natural whole into its parts, because
158
there is mention of a measure and portion of him: so God is said not to give him to Jesus Christ `by measure,' <430334>John 3:34; and to every one of us is given grace `according to the measure of the gift of Christ,' <490407>Ephesians 4:7;" -- as though one measure of him were granted unto one, and another measure to another! But this "measure" is plainly of his gifts and graces. These were bestowed on the Lord Christ in all their fullness, without any limitation, either as to kinds or degrees; they were poured into him according unto the utmost extent and capacity of human nature, and that under an inconceivable advancement by its union unto the Son of God. Others receive his gifts and graces in a limited proportion, both as to their kinds and degrees. To turn this into a division of the Spirit himself is the greatest madness. And casting aside prejudices, there is no difficulty in the understanding of that saying of God to Moses, <041117>Numbers 11:17,
"I will take of the Spirit which is upon thee, and I will put it upon the elders;"
for it is evidently of the gifts of the Spirit, enabling men for rule and government, that God speaketh, and not of the Spirit himself. Without any diminution of that Spirit in him, -- that is, of the gifts that he had received, -- God gave unto them, as lighting their candle by his. And so, also, the "double portion of the spirit of Elijah," which Elisha requested for himself, was only a large and peculiar measure of prophetical light, above what other prophets which he left behind him had received, 2<120209> Kings 2:9. He asked µyinvæ A] ypi, "os duorum" or "duplex;" to< diplou~n me>rov. Or ta< diplaT~ his expression is first used, <052117>Deuteronomy 21:17, where the double portion of the first-born is intended; so that probably it was such a portion among the other prophets as the first-born had among the brethren of the same family which he desired: and so it came to pass; whence, also, he had the rule and government of them.
159
BOOK 2.
CHAPTER 1.
PECULIAR OPERATIONS OF THE HOLY SPIRIT UNDER THE OLD TESTAMENT PREPARATORY FOR THE NEW.
The work of the Spirit of God in the new creation; by some despised -- Works under the Old Testament preparatory to the new creation -- Distribution of the works of the Spirit -- The gift of prophecy; the nature, use, and end of it -- The beginning of prophecy -- The Holy Spirit the only author of it -- The name of a "prophet;" its signification, and his work -- Prophecy by inspiration; whence so called -- Prophets, how acted by the Holy Ghost -- The adjuncts of prophecy, or distinct ways of its communication -- Of articulate voices -- Dreams -- Visions -- Accidental adjuncts of prophecy -- Symbolical actions -- Local mutations -- Whether unsanctified persons might have the gift of prophecy -- The case of Balaam answered -- Of writing the Scriptures -- Three things required thereunto -- Of miracles -- Works of the Spirit of God in the improvement of the natural faculties of the minds of men in things political -- In things moral -- In things corporeal -- In things intellectual and artificial -- In preaching of the word.
HAVING passed through these general things, which are of a necessary previous consideration unto the especial works of the Holy Ghost, I now proceed unto that which is the principal subject of our present design; and this is, the dispensation and work of the Holy Spirit of God with respect unto the new creation, and the recovery of mankind or the church of God thereby. A matter this is of the highest importance unto them that sincerely believe, but most violently, and of late virulently, opposed by all the enemies of the grace of God and our Lord Jesus Christ. The weight and concernment of the doctrine hereof have in part been spoken unto before. I shall at present add no farther considerations to the same purpose, but leave all that fear the name of God to make a judgment of it by what is
160
revealed concerning it in the Scriptures, and the uses whereunto it is in them directed. Many, we know, will not receive these things; but whilst we keep ourselves, in the handling of them, unto that word whereby one day both we and they must either stand or fall, we need not be moved at their ignorance or pride, nor at the fruits and effects of them, in reproaches, contempt, and scorn: for e]cei Qeo
Now, the works of the Spirit, in reference unto the new creation, are of two sorts: -- First, Such as were preparatory unto it, under the Old Testament; for I reckon that the state of the old creation, as unto our living unto God, ended with the entrance of sin and giving the first promise. Whatever ensued thereon, in a way of grace, was preparatory for and unto the new. Secondly, Such as were actually wrought about it under the new. Those acts and workings of his which are common to both states of the church, -- as is his effectual dispensation of sanctifying grace towards the elect of God, -- I shall handle in common under the second head. Under the first, I shall only reckon up those that were peculiar unto that state. To make way hereunto I shall premise two general positions: --
1. There is nothing excellent amongst men, whether it be absolutely extraordinary, and every way above the production of natural principles, or whether it consist in an eminent and peculiar improvement of those principles and abilities, but it is ascribed unto the Holy Spirit of God, as the immediate operator and efficient cause of it. This we shall afterward confirm by instances. Of old he was all; now, some would have him nothing.
2. Whatever the Holy Spirit wrought in an eminent manner under the Old Testament, it had generally and for the most part, if not absolutely and always, a respect unto our Lord Jesus Christ and the gospel; and so was preparatory unto the completing of the great work of the new creation in and by him.
And these works of the Holy Spirit may be referred unto the two sorts mentioned, namely, --
1. Such as were extraordinary, and exceeding the whole compass of the abilities of nature, however improved and advanced; and,
161
2. Those which consist in the improving and exaltation of those abilities, to answer the occasions of life and use of the church.
Those of the first sort may be reduced unto three heads: --
1. Prophecy.
2. Inditing of the Scripture.
3. Miracles.
Those of the other sort we shall find: --
1. In things political, as skill for government and rule amongst men.
2. In things moral, as fortitude and courage.
3. In things natural, as increase of bodily strength.
4. In gifts intellectual, --
(1.) For things sacred, as to preach the word of God;
(2.) In things artificial, as in Bezaleel and Aholiab. The work of grace on the hearts of men being more fully revealed under the New Testament than before, and of the same kind and nature in every state of the church since the fall, I shall treat of it once for all in its most proper place.
I. 1. The first eminent gift and work of the Holy Ghost under the Old
Testament, and which had the most direct and immediate respect unto Jesus Christ, was that of prophecy: for the chief and principal end hereof in the church was to foresignify him, his sufferings, and the glory that should ensue, or to appoint such things to be observed in divine worship as might be types and representations of him; for the chiefest privilege of the church of old was but to hear tidings of the things which we enjoy, <233317>Isaiah 33:17. As Moses on the top of Pisgah saw the land of Canaan, and in spirit, the beauties of holiness to be erected therein, which was his highest attainment; so the best of those saints was to contemplate the King of saints in the land that was yet very far from them, or Christ in the flesh. And this prospect, which by faith they obtained, was their chiefest joy and glory, <430856>John 8:56; yet they all ended their days as Moses did,
162
with respect unto the type of the gospel state, <050324>Deuteronomy 3:24, 25. So did they, <421023>Luke 10:23, 24;
"God having provided some better thing for us, that they without us should not be made perfect," <581140>Hebrews 11:40.
That this was the principal end of the gift of prophecy Peter declares, 1<600109> Epist. 1:9-12:
"Receiving the end of your faith, the salvation of your souls. Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you: searching what, or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things, which are now reported unto you."
Some of the ancients apprehended that some things were spoken obscurely by the prophets, and not to be understood without great search, especially such as concerned the rejection of the Jews, lest they should have been provoked to abolish the Scripture itself; f53 but the sum and substance of the prophetical work under the Old Testament, with the light, design, and ministry of the prophets themselves, are declared in those words. The work was, to give testimony unto the truth of God in the first promise, concerning the coming of the blessed Seed. This was God's method: -- First, he gave himself immediately that promise which was the foundation of the church, <010315>Genesis 3:15; then by revelation unto the prophets he confirmed that promise; after all which the Lord Christ was sent to make them all good unto the church, <451508>Romans 15:8. Herewithal they received fresh revelations concerning his person and his sufferings, with the glory that was to ensue thereon, and the grace which was to come thereby unto the church. Whilst they were thus employed and acted by the Holy Ghost, or the Spirit of Christ, they diligently endeavored to come to an acquaintance with the things themselves, in their nature and efficacy, which were revealed unto them; f54 yet so as considering that not themselves, but some succeeding generations, should enjoy them in their actual exhibition. And whilst they were intent on these things, they searched also, as far as intimation was given thereof by the
163
Spirit, after the time wherein all these things should be accomplished; both when it should be, and what manner of time it should be, or what would be the state and condition of the people of God in those days. This was the principal end of the gift of prophecy, and this the principal work and employment of the prophets: The first promise was given by God in the person of the Son, as I have proved elsewhere, <010315>Genesis 3:15; but the whole explication, confirmation, and declaration of it, was carried on by the gift of prophecy.
The communication of this gift began betimes in the world, and continued, without any known interruption, in the possession of someone or more in the church at all times, during its preparatory or subservient estate. After the finishing of the canon of the Old Testament, it ceased in the Judaical church until it had a revival in John the Baptist; who was therefore greater than any prophet that went before, because he made the nearest approach unto and the clearest discovery of the Lord Jesus Christ, the end of all prophecies. Thus God "spake by the mouth of his holy prophets," tw~n apj aiwj n~ ov, "which have been since the world began," <420170>Luke 1:70. Adam himself had many things revealed unto him, without which he could not have worshipped God aright in that state and condition whereinto he was come; for although his natural light was sufficient to direct him unto all religious services required by the law of creation, yet was it not so unto all duties of that state whereinto he was brought by the giving of the promise after the entrance of sin. So was he guided unto the observance of such ordinances of worship as were needful for him and accepted with God, -- as were sarifices. The prophecy of Enoch is not only remembered, but called over and recorded, Jude 14, 15. And it is a matter neither curious nor difficult to demonstrate, that all the patriarchs of old, before the flood, were guided by a prophetical spirit in the imposition of names on those children who were to succeed them in the sacred line. Concerning Abraham, God expressly saith himself that he was a prophet, <012007>Genesis 20:7, -- that is, one who used to receive divine revelations.
Now, this gift of prophecy was always the immediate effect of the operation of the Holy Spirit. So it is both affirmed in general and in all the particular instances of it. In the first way, we have the illustrious testimony of the apostle Peter: 2<610120> Epist. 1:20, 21, "Knowing this first, that no prophecy of the Scripture is of any private interpretation. For the
164
prophecy came not in old time by the will of man, but holy men of God spake as they were moved by the Holy Ghost." This is a principle among believers, this they grant and allow in the first place, as that which they resolve their faith into, -- namely, that the "sure word of prophecy," which they in all things take heed unto, verse 19, was not a fruit of any men's private conceptions, nor was subject to the wills of men, so as to attain it or exercise it by their own ability; f55 but it was given by "inspiration of God," 2<550316> Timothy 3:16: for the Holy Ghost, by acting, moving, guiding the minds of holy men, enabled them thereunto. This was the sole fountain and cause of all true divine prophecy that ever was given or granted to the use of the church. And, in particular, the coming of the Spirit of God upon the prophets, enabling them unto their work, is frequently mentioned. Micah declares in his own instance how it was with them all: Chapter 3:8, "But truly I am full of power by the Spirit of the LORD, and of judgment, and of might, to declare unto Jacob his transgression, and to Israel his sin." It was from the Spirit of God alone that he had all his ability for the discharge of that prophetical office whereunto he was called. And when God would endow seventy elders with a gift of prophecy, he tells Moses that he would "take of the Spirit that was upon him," and give unto them for that purpose; that is, he would communicate of the same Spirit unto them as was in him. And where it is said at any time that God spake by the prophets, or that the word of God came to them, or God spake to them, it is always intended that this was the immediate work of the Holy Ghost. So says David of himself, "The Spirit of the LORD spake by me," or in me, "and his word was in my tongue," 2<102302> Samuel 23:2. Hence our apostle, repeating his words, ascribes them directly to the Holy Ghost: <580307>Hebrews 3:7, "Wherefore, as the Holy Ghost saith, To-day if ye will hear his voice;" and chapter <580407>4:7, "Saying in David." So the words which are ascribed unto the "LORD of hosts," <230609>Isaiah 6:9, 10, are asserted to be the words of the Holy Ghost, <442825>Acts 28:25-27. He spake to them, or in them, by his holy inspirations; and he spake by them in his effectual infallible guidance of them, to utter, declare, and write what they received from him, without mistake or variation.
And this prophecy, as to its exercise, is considered two ways: -- First, precisely for the prediction or foretelling things to come; as the Greek
165
word, and the Latin traduced from thence, do signify. So prophecy is a divine prediction of future things, proceeding from divine revelation. But the Hebrew akn; ;, -- whence are aybni ;, "a prophet,'' and ha;Wbn], "prophecy," -- is not confined unto any such signification, although predictions from supernatural revelation are constantly expressed by it. But in general, secondly, the word signifies no more but to speak out, interpret, and declare the mind or words of another. So God tells Moses that he would "make him a god unto Pharaoh," -- one that should deal with him in the name, stead, and power of God; and "Aaron his brother should be his prophet," <020701>Exodus 7:1, -- that is, one that should interpret his meaning and declare his words unto Pharaoh, Moses having complained of the defect of his own utterance. So prophets are the "interpreters," the declarers of the word, will, mind, or oracles of God unto others. Such a one is described, Job<183323> 33:23. Hence, those who expounded the Scripture unto the church under the New Testament were called "prophets," and their work "prophecy," <451206>Romans 12:6, 1<461431> Corinthians 14:31, 32; and under the Old Testament those that celebrated the praises of God with singing in the temple, according to the institution of David, are said therein to "prophesy," 1<132502> Chronicles 25:2. And this name, aykni ;, a "prophet,'' was of ancient use; for so God termed Abraham, <012007>Genesis 20:7. Afterward, in common use, a prophet was called har, o and hzj, o, "a seer," because of their divine visions (and this was occasioned from those words of God concerning Moses, <041206>Numbers 12:68; and this being the ordinary way of his revealing himself, -- namely, by dreams and visions, -- prophets in those days, even from the death of Moses, were commonly called seers, which continued in use until the days of Samuel, 1<090909> Samuel 9:9); and µyhilao 'Avyai, "a man of God," 1<090227> Samuel 2:27; which name Paul gives to the preachers of the gospel, 1<540611> Timothy 6:11, 2<550317> Timothy 3:17. And it is not altogether unworthy of observation what Kimchi notes, that the verb abn; ; is most frequently used in the passive conjugation niphal, because it denotes a receiving of that from God by way of revelation which is spoken unto others in a way of prophecy. And as it lies before us as an extraordinary gift of the Holy Ghost, it is neither to be confined to the strict notion of prediction and foretelling, nor to be extended to every true declaration of the mind of God, but only to that which is obtained by immediate revelation.
166
This peculiar gift, therefore, of the Holy Spirit we may a little distinctly inquire into; and two things concerning it may be considered: -- First, Its general nature; Secondly, The particular ways whereby especial revelation was granted unto any. First, For its nature in general, it consisted in inspiration. f56 So the apostle speaks of the prophecies recorded in the Scripture, 2<550316> Timothy 3:16: qeopneusti>a, divine inspiration, was the original and cause of it. And the acting of the Holy Ghost in communicating his mind unto the prophets was called "inspiration" on a double account: -- First, In answer unto his name and nature. The name whereby he is revealed unto us signifieth "breath;" and he is called the "breath of God," whereby his essential relation to the Father and Son, with his eternal natural emanation from them, is expressed. And, therefore, when our Savior gave him unto his disciples, as a proper instructive emblem of what he gave, he breathed upon them, <432022>John 20:22. So also in the great work of the infusion of the reasonable soul into the body of man, it is said, God "breathed into his nostrils the breath of life," <010207>Genesis 2:7. From hence, I say, it is, -- namely, from the nature and name of the Holy Spirit, -- that his immediate actings on the minds of men, in the supernatural communication of divine revelations unto them, is called "inspiration" or inbreathing. And the unclean spirit, counterfeiting his actings, did inspire his worshippers with a preternatural afflatus, by ways suited unto his own filthy vileness. Secondly, This holy work of the Spirit of God, as it is expressed suitably to his name and nature, so the meekness, gentleness, facility wherewith he works is intended hereby. He did, as it were, gently and softly breathe into them the knowledge and comprehension of holy things. It is an especial and immediate work, wherein he acts suitably unto his nature as a spirit, the spirit or breath of God, and suitably unto his peculiar, personal properties of meekness, gentleness, and peace. So his acting is inspiration, whereby he came within the faculties of the souls of men, acting them with a power that was not their own. It is true, when he had thus inspired any with the mind of God, they had no rest, nor could have, unless they declared it in its proper way and season: <242009>Jeremiah 20:9,
"Then I said, I will not make mention of him, nor speak any more in his name: but his word was in mine heart as a burning fire shut
167
up in my bones, and I was weary with forbearing, and I could not stay."
But this disturbance was from a moral sense of their duty, and not from any violent agitations of his upon their natures. And whereas sometimes trouble and consternation of spirit did befall some of the prophets in and under the revelations they received from him, it was on a double account: -- First, Of the dreadful representations of things that were made unto them in visions. Things of great dread and terror were represented unto their fancies and imaginations. Secondly, Of the greatness and dread of the things themselves revealed, which sometimes were terrible and destructive, <270715>Daniel 7:15, 28, 8:27; <350316>Habakkuk 3:16; <232102>Isaiah 21:2-4. But his inspirations were gentle and placid.
Secondly, The immediate effects of this inspiration were, that those inspired were moved or acted by the Holy Ghost: "Holy men of God spake," upJ o< Pneu>matov Agi>ou fero>menoi, 2<610121> Peter 1:21, -- "moved" or acted "by the Holy Ghost." And two things are intended hereby: -- First, The preparation and elevation of their intellectual faculties, their minds and understandings, wherein his revelations were to be received. He prepared them for to receive the impressions he made upon them, and confirmed their memories to retain them. He did not, indeed, so enlighten and raise their minds as to give them a distinct understanding and full comprehension of all the things themselves that were declared unto them; there was more in their inspirations than they could search into the bottom of. f57 Hence, although the prophets under the Old Testament were made use of to communicate the clearest revelations and predictions concerning Jesus Christ, yet in the knowledge and understanding of the meaning of them they were all inferior to John Baptist, as he was in this matter to the meanest believer, or "least in the kingdom of heaven." Therefore, for their own illumination and edification did they diligently inquire, by the ordinary means of prayer and meditation, into the meaning of the Spirit of God in those prophecies which themselves received by extraordinary revelation, 1<600110> Peter 1:10, 11. Nor did Daniel, who had those express representations and glorious visions concerning the monarchies of the world, and the providential alterations which should be wrought in them, understand what and how things would be in their accomplishment. That account he doth give of himself in the close of his visions, chapter <271208>12:8,
168
9. But he so raised and prepared their minds as that they might be capable to receive and retain those impressions of things which he communicated unto them. So a man tunes the strings of an instrument, that it may in a due manner receive the impressions of his finger, and give out the sound he intends. He did not speak in them or by them, and leave it unto the use of their natural faculties, their minds, or memories, to understand and remember the things spoken by him, and so declare them to others; but he himself acted their faculties, making use of them to express his words, not their own conceptions. And herein, besides other things, consists the difference between the inspiration of the Holy Spirit and those so called of the devil. The utmost that Satan can do, is to make strong impressions on the imaginations of men, or influence their faculties, by possessing, wresting, distorting the organs of the body and spirits of the blood. The Holy Spirit is in the faculties, and useth them as his organs. And this he did, secondly, with that light and evidence of himself, of his power, truth, and holiness, as left them liable to no suspicion whether their minds were under his conduct and influence or no. Men are subject to fall so far under the power of their own imaginations, through the prevalency of a corrupt distempered fancy, as to suppose them supernatural revelations; and Satan may, and did of old, and perhaps doth so still, impose on the minds of some, and communicate unto them such a conception of his insinuations, as that they shall for awhile think them to be from God himself. But in the inspirations of the Holy Spirit, and his actings of the minds of the holy men of old, he gave them infallible assurance that it was himself alone by whom they were acted, <242328>Jeremiah 23:28. If any shall ask by what tekmhr> ia, or infallible tokens, they might know assuredly the inspirations of the Holy Spirit, and be satisfied, with such a persuasion as was not liable to mistake, that they were not imposed upon, I must say plainly that I cannot tell, for these are things whereof we have no experience; nor is anything of this nature, whatever some falsely and foolishly impute unto them who profess and avow an interest in the ordinary gracious workings of the Holy Ghost, pretended unto. What some frenetical persons, in their distempers or under their delusions, have boasted of, no sober or wise man esteems worthy of any sedate consideration. But this I say, it was the design of the Holy Ghost to give those whom he did thus extraordinarily inspire an assurance, sufficient to bear them out in the discharge of their duty, that they were acted by
169
himself alone; for in the pursuit of their work, which they were by him called unto, they were to encounter various dangers, and some of them to lay down their lives for a testimony unto the truth of the message delivered by them. This they could not be engaged into without as full an evidence of his acting them as the nature of man in such cases is capable of. The case of Abraham fully confirms it. And it is impossible but that in those extraordinary workings there was, such an impression of himself, his holiness, and authority, left on their minds, as did secure them from all fear of delusion. Even upon the word, as delivered by them unto others, he put those characters of divine truth, holiness, and power, as rendered it axj iop> iston, "worthy to be believed," and not to be rejected without the highest sin by them unto whom it came. Much more was there such an evidence in it unto them who enjoyed its original inspiration. Secondly, He acted and guided them as to the very organs of their bodies whereby they expressed the revelation which they had received by inspiration from him. They spake as they were acted by the Holy Ghost. He guided their tongues in the declaration of his revelations, as the mind of a man guideth his hand in writing to express its conceptions. Hence David, having received revelations from him, or being inspired by him, affirms, in his expression of them, that "his tongue was the pen of a ready writer," <194501>Psalm 45:1; that is, it was so guided by the Spirit of God to express the conceptions received from him. And on this account God is said to speak by their mouths: "As he spake by the mouth of his holy prophets," <420170>Luke 1:70; -- all of whom had but one mouth on the account of their absolute consent and agreement in the same predictions; for this is the meaning of "one voice" or "one mouth" in a multitude. "The Holy Ghost spake by the mouth of David," <440116>Acts 1:16. For whatever they received by revelation, they were but the pipes through which the waters of it were conveyed, without the least mixture with any alloy from their frailties or infirmities. So, when David had received the pattern of the temple, and the manner of the whole worship of God therein by the Spirit, 1<132812> Chronicles 28:12, he says, "All this the LORD made me understand in writing by his hand upon me, even all the works of this pattern," f58 verse 19. The Spirit of God not only revealed it unto him, but so guided him in the writing of it down as that he might understand the mind of God out of what himself had written; or, he gave it him so plainly and evidently as if every particular had been expressed in writing by the finger of God.
170
(1.) It remaineth that, as unto this first extraordinary work and gift of the Holy Ghost, we consider those especial ways and means which he made use of in the communication of his mind unto the prophets, with some other accidental adjuncts of prophecy. Some, following Maimonides in his "More Nebuchim," have, from the several ways of the communication of divine revelations, distinguished the degrees of prophecy or of the gifts of it, preferring one above another. This I have elsewhere disproved, "Exposition of the Epistle to the Hebrews," chapter 1. Neither, indeed, is there, either hence or from any other ground, the least occasion to feign those eleven degrees of prophecy which he thought he had found out; much less may the spirit or gift of prophecy be attained by the ways he prescribes, and with Tatianus seems to give countenance unto. f59 The distinct outward manners and ways of revelation mentioned in the Scriptures may be reduced unto three heads: --
1. Voices;
2. Dreams;
3. Visions.
And the accidental adjuncts of it are two: --
1. Symbolical actions;
2. Local mutations.
The schoolmen, after Aquinas, 22. q. 174, a. 1, do commonly reduce the means of revelation unto three heads. For whereas there are three ways whereby we come to know anything, --
1. By our external senses;
2. By impressions on the fantasy or imagination;
3. By pure acts of the understanding:
so God by three ways revealed his will unto the prophets, --
1. By objects of their senses, as by audible voices;
2. By impressions on the imagination in dreams and visions;
171
3. By illustration or enlightening of their minds.
But as this last way expresseth divine inspiration, I cannot acknowledge it as a distinct way of revelation by itself, for it was that which was absolutely necessary to give an infallible assurance of mind in the other ways also; and setting that aside, there is none of them but is obnoxious to delusion.
First, God sometimes made use of an articulate voice, speaking out those things which he did intend to declare in words significant of them. So he revealed himself or his mind unto Moses, when he "spake unto him face to face, as a man speaketh unto his friend," <023311>Exodus 33:11; <041208>Numbers 12:8. And as far as I can observe, the whole revelation made unto Moses was by outward, audible, articulate voices, whose sense was impressed on his mind by the Holy Spirit; for an external voice without an inward elevation and disposition of mind is not sufficient to give security and assurance of truth unto him that doth receive it. So God spake to Elijah, 1<111912> Kings 19:12-18, as also to Samuel and Jeremiah, and it may be to all the rest of the prophets at their first calling and entrance into their ministry; for words formed miraculously by God, and conveyed sensibly unto the outward ears of men, carry a great majesty and authority with them. This was not the usual way of God's revealing his mind, nor is it signified by that phrase of speech, "The word of the LORD came unto me;" whereby no more is intended but an immediate revelation, by what way or means soever it was granted. Mostly this was by that secret effectual impression on their minds which we have before described. And these voices were either immediately created by God himself, as when he spake unto Moses, -- wherein the eminency of the revelation made unto him principally consisted, -- or the ministry of angels was used in the formation and pronunciation of them. But, as we observed before, the divine certainty of their minds to whom they were spoken, with their abilities infallibly to declare them unto others, was from an immediate internal work of the Spirit of God upon them. Without this the prophets might have been imposed on by external audible voices, nor would they by themselves give their minds an infallible assurance.
Secondly, Dreams were made use of under the Old Testament to the same purpose, and unto them also I refer all those visions which they had in
172
their sleep, though not called dreams; f60 and these, in this case, were the immediate operation of the Holy Ghost, as to the divine and infallible impressions they conveyed to the minds of men. Hence, in the promise of the plentiful pouring out of the Spirit, or communication of his gifts, mention is made of dreams: <440217>Acts 2:17,
"I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams."
Not that God intended much to make use of this way of dreams and nocturnal visions under the New Testament; but the intention of the words is, to show that there should be a plentiful effusion of that Spirit which acted by these various ways and means then under the Old. Only, as to some particular directions God did sometimes continue his intimations by visions in the rest of the night. Such a vision had Paul, <441610>Acts 16:10. But of old this was more frequent. So God made a signal revelation unto Abraham, when the
"deep sleep fell upon him, and horror of great darkness," <011512>Genesis 15:12-16;
and Daniel "heard the voice of the words" of him that spake unto him "when he was in a deep sleep," <271009>Daniel 10:9. But this sleep of theirs I look not on as natural, but as that which God sent and cast them into, that therein he might represent the image of things unto their imaginations. So of old he caused a "deep sleep to fall upon Adam," <010221>Genesis 2:21. The Jews distinguish between dreams and those visions in sleep, as they may be distinctly considered; but I cast them together under one head, of revelation in sleep. And this way of revelation was so common, that one who pretended to prophesy would cry out, yTim]l;j; yTiml] æj;, "I have dreamed, I have dreamed," <242325>Jeremiah 23:25. And by the devil's imitation of God's dealing with his church, this became a way of vaticination among the heathen also: Hom. 1:63, Kai< gar< tj o]nar ekj Diov> esj tin, -- "A dream is from Jupiter." And when the reprobate Jews were deserted as to all divine revelations, they pretended unto a singular skill in the interpretation of dreams; on the account of their deceit wherein they were sufficiently infamous.
173
"Qualiacumque voles Judaei somia vendant." -- [Juv., 6. 546.]
Thirdly, God revealed himself in and by visions or representations of things to the inward or outward senses of the prophets. And this way was so frequent that it bare the name for a season of all prophetical revelations; for so we observed before, that a prophet of old time was called a "seer," and that because in their receiving of their prophecies they saw visions also. So Isaiah terms his whole glorious prophecy, hzj; ; rva, } ^wOzj;, "The vision which he saw," chapter <230101>1:1; partly from the especial representations of things that were made unto him, chapter <230601>6:1-4; and partly, it may be, from the evidence of the things revealed unto him, which were cleared as fully to his mind as if he had had an ocular inspection of them. So, from the matter of them, prophecies began in common to be called "The burden of the LORD;" for he burdened their consciences with his word, and their persons with its execution. But when false prophets began to make frequent use and to serve themselves of this expression, it was forbidden, <242333>Jeremiah 23:33, 36; and yet we find that there is mention hereof about the same time, it may be, by Habakkuk, chapter 1:1; as also after the return from the captivity, <380901>Zechariah 9:1, <390101>Malachi 1:1. Either, therefore, this respected that only season wherein false prophets abounded, whom God would thus deprive of their pretense; or, indeed, the people, by contempt and scorn, did use that expression as that which was familiar unto the prophets in their denunciation of God's judgments against them, which God here rebukes them for and threatens to revenge. But none of the prophets had all their revelations by visions; nor doth this concern the communication of the gift of prophecy, but its exercise. And their visions are particularly recorded. Such were those of Isaiah, chapter 6; Jeremiah, chapter <240111>1:11-16; Ezekiel, chapter 1, and the like. Now, these visions were of two sorts: f61 --
1. Outward representations of things unto the bodily eyes of the prophets;
2. Inward representations unto their minds.
1. There were sometimes appearances of persons or things made to their outward senses; and herein God made use of the ministry of angels. Thus three men appeared unto Abraham, <011801>Genesis 18:1, 2; one whereof was the Son of God himself; the other two, ministering
174
angels; as hath been proved elsewhere. So was the burning bush which Moses saw, <020302>Exodus 3:2; the appearances without similitude of any living thing on mount Sinai at the giving of the law, Exodus 19.; the man that Joshua saw at the siege of Jericho, chapter <060513>5:13, 14. Such were the seething-pot and almondrod seen by Jeremiah, chapter <240111>1:11, 13, as also his baskets of figs, [chapter 24:1-3;] and many more of the like kind might be instanced in. In these cases God made representations of things unto their outward senses. 2. They were made sometimes only to their minds. So it is said expressly that when Peter saw his vision of a sheet knit at the four comers, and let down from heaven to earth, he was in a "trance:" `Epe>sen ejp autj on< ek] stasiv, <441010>Acts 10:10. An "ecstasy seized on him," whereby for a season he was deprived of the use of his bodily senses. And to this head I refer Daniel's and the apocalyptical visions. Especially I do so [refer] all those wherein a representation was made of God himself and his glorious throne; such as that of Micaiah, 1<112219> Kings 22:19-22; and Isaiah, chapter 6.; and Ezekiel, chapter 1. It is evident that in all these there was no use of the bodily senses of the prophets, but only their minds were affected with the ideas and representation of things; but this was so effectual as that they understood not but that they also made use of their visive faculty. Hence Peter, when he was actually delivered out of prison, thought a good while that he had only "seen a vision," <441209>Acts 12:9; for he knew how powerfully the mind was wont to be affected by them. Now, these visions of both sorts were granted unto the prophets to confirm their minds in the apprehension of the things communicated unto them for the instruction of others; for hereby they were deeply affected with them, whereunto a clear idea and representation of things doth effectually tend. But yet two things were required to render these visions direct and complete parts of divine revelation: --
1. That the minds of the prophets were acted, guided, and raised in a due manner by the Holy Spirit for the receiving of them. This gave them their assurance that their visions were from God.
2. His enabling them faithfully to retain, and infallibly to declare, what was so represented unto them. For instance, Ezekiel receiveth a vision, by way of representation unto his mind of a glorious fabric of a
175
temple, to instruct the church in the spiritual glory and beauty of gospel-worship which was to be introduced, chapter 41.-46. It seems utterly impossible for the mind of man to conceive and retain at once all the harmonious structure, dimensions, and laws of the fabric represented. This was the peculiar work of the Holy Ghost, -- namely, to implant and preserve the idea presented unto him on his mind, and to enable him accurately and infallibly to declare it. So David affirms that the Spirit of God made him to understand the pattern of the temple built by Solomon, "in writing by his hand upon him."
(2.) There were some accidental adjuncts of prophecy, which at some times accompanied it: --
First, In the revelation of the will of God to the prophets, they were sometimes enjoined symbolical actions. So Isaiah was commanded to "walk naked and bare-foot," chapter <232001>20:1-3; Jeremiah, to dispose of a "linen girdle," chapter <241301>13:1-5; Ezekiel, to "lie in the siege," chapter <260401>4:1-3, and to remove the "stuff of his house," chapter <261203>12:3, 4; Hosea, to take "a wife of whoredoms, and children of whoredoms," chapter <280102>1:2. I shall be brief in what is frequently spoken unto. Some of these things, as Isaiah's going naked, and Hosea's taking a wife of whoredoms, contain things in them against the light of nature and the express law of God, and of evil example unto others. None of these, therefore, can be granted to have been actually done; only these things were represented unto them in visions, to take the deeper impression upon them. And what they saw or did in vision they speak positively of their so seeing or doing: see Ezekiel 8. For the other instances, I know nothing but that the things reported might be really performed, and not in vision only. And it is plain that Ezekiel was commanded to do the things he did in the sight of the people, for their more evident conviction, chapter <261204>12:4-6; and on the sight whereof they made inquiry what those things belonged unto them, chapter <262419>24:19.
Secondly, Their revelations were accompanied with local mutations, or rather being carried and transported from one place unto another. So was it with Ezekiel, chapter <260803>8:3, 11:24. And it is expressly said that it was "in the visions of God." Falling, by divine dispensation, into a trance or ecstasy, wherein their outward senses were suspended [in] their operation,
176
their minds and understandings were, unto their own apprehension, carried in a holy rapture from one place unto another: which was effected only by a divine and efficacious representation of the things unto them which were done in the places from whence they were really absent.
And these are some of those accidents of prophetical revelations which are recorded in the Scripture; and it is possible that some other instances of the like nature may be observed. And all these belong to the polutropi>a th~v qeia> v ejpilu>sewv, or manifold variety of divine revelations, mentioned <580101>Hebrews 1:1.
But here a doubt of no small difficulty nor of less importance presents itself unto us, -- namely, whether the Holy Ghost did ever grant the holy inspirations, and the gift of prophecy thereby, unto men wicked and unsanctified; f62 for the apostle Peter tells us that "holy men spake of old as they were moved by the Holy Ghost," 2<610121> Peter 1:21, which seems to intimate that all those who were inspired and moved by him, as to this gift of prophecy, were holy men of God." f63 And yet, on the other hand, we shall find that true prophecies have been given out by men seeming utterly void of all sanctifying grace. And, to increase the difficulty, it is certain that great predictions, and those with respect unto Christ himself, have been given and made by men guided and acted for the most part by the devil. So was it with Balaam, who was a sorcerer that gave himself to diabolical enchantments and divinations; and, as such an one, was destroyed by God's appointment. Yea, at or about the same time wherein he uttered a most glorious prophecy concerning the Messiah, the Star of Jacob, being left unto his own spirit and inclination, he gave cursed advice and counsel for the drawing of the people of God into destructive and judgment-procuring sins, <043116>Numbers 31:16. And in the whole of his enterprise he thought to have satisfied his covetousness with a reward for cursing them by his enchantments. And yet this man not only professeth of himself that he "heard the words of God," and "saw the vision of the Almighty," <042404>Numbers 24:4, but did actually foretell and prophesy glorious things concerning Christ and his kingdom. Shall we, then, think that the Holy Spirit of God will immix his own holy inspirations with the wicked suggestions of the devil in a soothsayer? or shall we suppose that the devil was the author of those predictions, whereas God reproacheth false gods, and their prophets acted by them, that they could not declare
177
the things that should happen, nor show the things that were to come afterward? <234122>Isaiah 41:22, 23. So, also, it is said of Saul that
"the Spirit of the LORD departed from him, and an evil spirit terrified him," 1<091614> Samuel 16:14;
and yet, afterward, that the "Spirit of God came upon him, and he prophesied," chapter <091923>19:23. The old prophet at Bethel who lied unto the prophet that came from Judah, and that in the name of the Lord, seducing him unto sin and destruction, and probably defiled with the idolatry and false worship of Jeroboam, was yet esteemed a prophet, and did foretell what came to pass, 1<111311> Kings 13:11-29.
Sundry things may be offered for the solution of this difficulty; for, --
1. As to that place of the apostle Peter,
(1.) It may not be taken universally that all who prophesied at any time were personally holy, but only that for the most part so they were.
(2.) He seems to speak particularly of them only who were penmen of the Scripture, and of those prophecies which remain therein for the instruction of the church; concerning whom I no way doubt but that they were all sanctified and holy.
(3.) It may be that he understandeth not real inherent holiness, but only a separation and dedication unto God by especial office; which is a thing of another nature.
2. The gift of prophecy is granted not to be in itself and its own nature a sanctifying grace, nor is the inspiration so whereby it is wrought; for whereas it consists in an affecting of the mind with a transient irradiation of light in hidden things, it neither did nor could of itself produce faith, love, or holiness in the heart. Another work of the Holy Ghost was necessary hereunto.
3. There is, therefore, no inconsistency in this matter, that God should grant an immediate inspiration unto some that were not really sanctified. And yet I would not grant this to have been actually done without a just limitation; for whereas some were established to be
178
prophets unto the church in the whole course of their lives, after their first call from God, as Samuel, Elijah, Elisha, Jeremiah, and the rest of the prophets mentioned in the Scripture, in like manner I no way doubt but they were all of them really sanctified by the Holy Spirit of God. But others there were who had only some occasional discoveries of hidden or future things made unto them, or fell into some ecstasies or raptures, with a supernatural agitation of their minds (as it is twice said of Saul), for a short season. And I see no reason why we may not grant, -- yea, from Scripture testimonies we must grant, -- that many such persons may be so acted by the Holy Spirit of God. So was it with wicked Caiaphas, who is said to "prophesy," <431151>John 11:51; and a great prophecy indeed it was which his words expressed, greater than which there is none in the Scripture. But the wretch himself knew nothing of the importance of what was uttered by him. A sudden impression of the Spirit of God caused him, against his intention, to utter a sacred truth, and that because he was high priest; whose words were of great reputation with the people. f64 And as Balaam was overruled to prophesy and speak good of Israel, when he really designed and desired to curse them; so this Caiaphas, designing the destruction of Jesus Christ, brought forth those words which expressed the salvation of the world by his death.
4. For the difficulty about Balaam himself, who was a sorcerer, and the devil's prophet, I acknowledge it is of importance. But sundry things may be offered for the removal of it. Some do contend that Balaam was a prophet of God only; that indeed he gave himself unto judicial astrology, and the conjecture of future events from natural causes, but as to his prophecies, they were all divine; and the light of them, affecting only the speculative part of his mind, had no influence upon his will, heart, and affections, which were still corrupt. This Tostatus pleadeth for. But as it is expressly said that he "sought for enchantments," <042401>Numbers 24:1, so the whole description of his course and end gives him up as a cursed sorcerer: and he is expressly called µswe OQihæ, "the soothsayer," <061322>Joshua 13:22; which word though we have once rendered by "prudent," -- that is, one who prudently conjectureth at future events according unto present appearing causes, <230302>Isaiah 3:2, -- yet it is mostly used for a diabolical diviner or
179
soothsayer. And for what he said of himself, that he "heard the words of God," and "saw the vision of the Almighty," it might be only his own boasting to procure veneration to his diabolical incantations. But in reputation we find he was in those days in the world; and supposed he was to utter divine oracles unto men. This God in his providence made use of to give out a testimony to the nations concerning the coming of the Messiah, the report whereof was then almost lost amongst men. In this condition it may be granted that the good Spirit of God, without the least reflection on the majesty and purity of his own holiness, did overrule the power of the devil, cast out his suggestions from the man's mind, and gave such an impression of sacred truths in the room of them as he could not but utter and declare: for that instant he did, as it were, take the instrument out of the hand of Satan, and, by his impression on it, caused it to give a sound according to his mind; which when he had done, he left it again unto his possession. And I know not but that he might do so sometimes with others among the Gentiles who were professedly given up to receive and give out the oracles of the devil. So he made the damsel possessed with a spirit of divination and soothsaying to acknowledge Paul and his companions to be "servants of the most high God," to "show to men the way of salvation,'' <441616>Acts 16:16, 17. And this must be acknowledged by them who suppose that the sibyls gave out predictions concerning Jesus Christ, seeing the whole strain of their prophetical oracles were expressly diabolical. And no conspiracy of men or devils shall cause him to forego his sovereignty over them, and the using of them to his own glory.
5. The case of Saul is plain. The Spirit of the Lord who departed from him was the Spirit of wisdom, moderation, and courage, to fit him for rule and government, -- that is, the gifts of the Holy Ghost unto that purpose, which he withdrew from him; and the evil spirit that was upon him proceeded no farther but to the stirring up vexatious and disquieting affections of mind. And notwithstanding this molestation and punishment inflicted on him, the Spirit of God might at a season fall upon him, so as to cast him into a rapture or ecstasy, wherein his mind was acted and exercised in an extraordinary manner, and himself transported into actions that were not at all according unto his own
180
inclinations. So is this case well resolved by Augustine. f65 And [as] for the old prophet at Bethel, 1<111311> Kings 13:11-32, although he appears to have been an evil man, yet he was one whom God made use of to reveal his mind sometimes to that people; nor is it probable that he was under satanical delusions, like the prophets of Baal, for he is absolutely called a prophet, and the word of the Lord did really come unto him, verses 20-22.
2. The writing of the Scripture was another effect of the Holy Ghost, which had its beginning under the Old Testament. I reckon this as a distinct gift from prophecy in general, or rather, a distinct species or kind of prophecy: for many prophets there were divinely inspired who yet never wrote any of their prophecies, nor anything else for the use of the church; and many penmen of the Scripture were no prophets, in the strict sense of that name. And the apostle tells us that the grafh,> the scripture or writing itself, was by "inspiration of God," 2<550316> Timothy 3:16; as David affirms that he had the pattern of the temple from the Spirit of God in writing, because of his guidance of him in putting its description into writing, 1<132819> Chronicles 28:19. Now, this ministry was first committed unto Moses, who, besides the five books of the Law, probably also wrote the story of Job. Many prophets there were before him, but he was the first who committed the will of God to writing after God himself, who wrote the law in tables of stone; which was the beginning and pattern of the Scriptures. The writers of the historical books of the Old Testament before the captivity are unknown. The Jews call them µynwçar µyaybn, "the first" or "former prophets." Who they were in particular is not known; but certain it is that they were of the number of those holy men of God who of old wrote and spake as they were moved by the Holy Ghost. Hence are they called "prophets;" for although they wrote in an historical manner, as did Moses also, concerning things past and gone in their days, or it may be presently acted in their own times, yet they did not write them either from their own memory nor from tradition, nor from the rolls or records of time (although they might be furnished with and skilled in these things), but by the inspiration, guidance, and direction of the Holy Ghost. Hence are they called "prophets," in such a latitude as the word may be used in to signify any that are divinely inspired, or receive immediate revelations from God. And thus was it with all the penmen of
181
the holy Scripture. As their minds were under that full assurance of divine inspiration which we before described, so their words which they wrote were under the especial care of the same Spirit; and were of his suggestion or inditing.
There were, therefore, three things concurring in this work: -- First, The inspiration of the minds of these prophets with the knowledge and apprehension of the things communicated unto them. Secondly, The suggestion of words unto them to express what their minds conceived. Thirdly, The guidance of their hands in setting down the words suggested, or of their tongues in uttering them unto those by whom they were committed to writing, as Baruch wrote the prophecy of Jeremiah from his mouth, <243604>Jeremiah 36:4, 18. If either of these were wanting, the Scripture could not be absolutely and every way divine and infallible; for if the penmen of it were left unto themselves in anything wherein that writing was concerned, who can secure us that nihil humani, no human imperfection, mixed itself therewithal? I know some think that the matter and substance of things only was communicated unto them, but as for the words whereby it was to be expressed, that was left unto themselves and their own abilities: and this they suppose is evident from that variety of style which, according to their various capacities, education, and abilities, is found amongst them. "This argues," as they say, "that the wording of their revelations was left unto themselves, and was the product of their natural abilities." This, in general, I have spoken unto elsewhere, and manifested what mistakes sundry have run into about the style of the holy penmen of the Scripture. Here I shall not take up what hath been argued and evinced in another place. I only say that the variety intended ariseth mostly from the variety of the subject-matters treated of; nor is it such as will give any countenance to the profaneness of this opinion, for the Holy Ghost in his work on the minds of men doth not put a force upon them, nor act them any otherwise than they are in their own natures, and with their present endowments and qualifications, meet to be acted and used. He leads and conducts them in such paths as wherein they are able to walk. The words, therefore, which he suggests unto them are such as they are accustomed unto, and he causeth them to make use of such expressions as were familiar unto themselves. So he that useth diverse seals maketh different impressions, though the guidance of them all be equal and the
182
same; and he that toucheth skillfully several musical instruments, variously tuned, maketh several notes of music. We may also grant, and do, that they used their own abilities of mind and understanding in the choice of words and expressions: so the Preacher "sought to find out acceptable words," <211210>Ecclesiastes 12:10. But the Holy Spirit, who is more intimate unto the minds and skill of men than they are themselves, did so guide, act, and operate in them, as that the words they fixed upon were as directly and certainly from him as if they had been spoken to them by an audible voice. Hence "that which was written was upright, even words of truth," as in that place. This must be so, or they could not speak as they were moved by the Holy Ghost, nor could their writing be said to be of divine inspiration. Hence, ofttimes, in the original, great senses and significations depend on a single letter; as, for instance, in the change of the name of Abraham: and our Savior affirms that every apex and iota of the law is under the care of God, as that which was given by inspiration from himself, <400518>Matthew 5:18. But I have on other occasions treated of these things, and shall not, therefore, here enlarge upon them. f66
3. The third sort of the immediate extraordinary operations of the Holy Ghost, absolutely exceeding the actings and compliance of human faculties, are miracles of all sorts, which were frequent under the Old Testament. Such were many things wrought by Moses and Joshua, Elijah and Elisha, with some others; those by Moses exceeding, if the Jews fail not in their computation, all the rest that are recorded in the Scripture. Now, these were all the immediate effects of the divine power of the Holy Ghost. He is the sole author of all real miraculous operations; for by "miracles" we understand such effects as are really beyond and above the power of natural causes, however applied unto operation. Now, it is said expressly that our Lord Jesus Christ wrought miracles (for instance, the casting out of devils from persons possessed) by the Holy Ghost; and if their immediate production were by him in the human nature of Jesus Christ, personally united unto the Son of God, how much more must it be granted that it was he alone by whose power they were wrought in those who had no such relation unto the divine nature! And, therefore, where they are said to be wrought by the "hand" or "finger of God," it is the person of the Holy Spirit which is precisely intended, as we have declared before. And the persons by whom they were wrought were never the real subjects
183
of the power whereby they were wrought, as though it should be inherent and residing in them as a quality, <440312>Acts 3:12, 16; only, they were infallibly directed by the Holy Ghost by word or action to pre-signify their operation. So was it with Joshua when he commanded the sun and moon to stand still, chapter <061012>10:12. There was no power in Joshua, no, not [even] extraordinarily communicated to him, to have such a real influence upon the whole frame of nature as to effect so great an alteration therein: only, he had a divine warranty to speak that which God himself would effect; whence it is said that therein "the LORD hearkened unto the voice of a man," verse 14. It is a vanity of the greatest magnitude in some of the Jews, as Maimonides, ("More Nebuch.," page 2, cap. 35.,) Levi B. Gerson on the place, and others, who deny any fixation of the sun and moon, and judge that it is only the speed of Joshua in subduing his enemies before the close of that day which is intended. This they contend for, lest Joshua should be thought to have wrought a greater miracle than Moses! But as the prophet Habakkuk is express to the contrary, chapter 3:11, and their own Sirachides, cap. 45., 46., so it is no small prevarication in some Christians to give countenance unto such a putid fiction. See Grot. in loc. It is so in all other miraculous operations, even where the parts of the bodies of men were made instrumental of the miracle itself, as in the gift of tongues. They who had that gift did not so speak from any skill or ability residing in them, but they were merely organs of the Holy Ghost, which he moved at his pleasure. Now, the end of all these miraculous operations was, to give reputation to the persons, and to confirm the ministry of them by whom they were wrought; for as at first they were the occasion of wonder and astonishment, so upon their consideration they evidenced the respect and regard of God unto such persons and their work. So when God sent Moses to declare his will in an extraordinary manner unto the people of Israel, he commands him to work several miracles or signs before them, that they might believe that he was sent of God, <020408>Exodus 4:8, 9. And such works were called signs, because they were tokens and pledges of the presence of the Spirit of God with them by whom they were wrought. Nor was this gift ever bestowed on any man alone, or for its own sake; but it was always subordinate unto the work of revealing or declaring the mind of God.
184
And these are the general heads of the extraordinary operations of the Holy Spirit of God in works exceeding all human or natural abilities, in their whole kind.
II. The next sort of the operations of the Holy Ghost under the Old
Testament, whose explanation was designed, is of those whereby he improved, through immediate impressions of his own power, the natural faculties and abilities of the minds of men; and these, as was intimated, have respect to things political, moral, natural, and intellectual, with some of a mixed nature: --
1. He had in them respect unto things political. Such were his gifts whereby he enabled sundry persons unto rule and civil government amongst men. Government, or supreme rule, is of great concernment unto the glory of God in the world, and of the highest usefulness unto mankind. Without it the whole world would be filled with violence, and become a stage for all wickedness visibly and openly to act itself upon in disorder and confusion. And all men confess that unto a due management hereof unto its proper ends, sundry peculiar gifts and abilities of mind are required in them and needful for them who are called thereunto. These are they themselves to endeavor after, and sedulously to improve the measures which they have attained of them, -- and where this is by any neglected, the world and themselves will quickly feed on the fruits of that negligence; -- but yet, because the utmost of what men may of this kind obtain by their ordinary endeavors, and an ordinary blessing thereon, is not sufficient for some especial ends which God aimed at in and by their rule and government, the Holy Ghost did oftentimes give an especial improvement unto their abilities of mind by his own immediate and extraordinary operation; and in some cases he manifested the effects of his power herein by some external, visible signs of his coming on them in whom he so wrought. So, in the first institution of the sanhedrim, or court of seventy elders, to bear together with Moses the burden of the people in their rule and government, the Lord is said to "put his Spirit upon them;" and [it is said] that "the Spirit rested on them:" <041116>Numbers 11:16, 17, "And the LORD said unto Moses, Gather unto me seventy men of the elders of Israel, whom thou knowest to be the elders of the people, and officers over them. And I will take of the Spirit which is upon thee, and will put it upon them; and they shall bear the burden of the people with
185
thee." Verse 25, "And the LORD took of the Spirit that was upon Moses, and gave it unto the seventy elders, and the Spirit rested upon them." That which these elders were called unto was a share in the supreme role and government of the people, which was before entirely in the hand of Moses. This the occasion of their call declares, verses 11-15. And they were µyrfi ]vo, "inferior officers" before, such as they had in Egypt, who influenced the people by their counsel and arbitration, <020316>Exodus 3:16, 5:6, 24:1, 9. Now they had a supreme power in judgment committed to them, and were thence called µyjiloa', or "gods;" for these were they "unto whom the word of God came," who were thence called gods, <431034>John 10:34-36, <198206>Psalm 82:6, and not the prophets, who had neither power nor rule. And on them the Spirit of God that was in Moses rested; that is, wrought the same abilities for government in them as he had received, -- that is, wisdom, righteousness, diligence, courage, and the like, that they might judge the people wise]y, and look to the execution of the law impartially. Now, when the Spirit of God thus rested on them, it is said "They prophesied, and did not cease," <041125>Numbers 11:25, 26; that is, they sang or spake forth the praises of God in such a way and manner as made it evident unto all that they were extraordinarily acted by the Holy Ghost. So is that word used, 1<091010> Samuel 10:10, and elsewhere. But this gift and work of prophecy was not the especial end for which they were endowed by the Spirit, for they were now called, as hath been declared, unto rule and government; but because their authority and rule was new among the people, God gave that visible sign and pledge of his calling them to their office, that they might have a due veneration of their persons, and acquiesce in their authority. And hence, from the ambiguity of that word Wpsy; ; alow], which we render "And did not cease," -- "They prophesied, and did not cease," verse 25, -- which may signify to "add" as well as to "cease," many of the Jews affirm that they so prophesied no more but that day only: "They prophesied then, and added not," -- that is, to do so anymore. So when God would erect a kingdom amongst them, which was a new kind of government unto them, and designed Saul to be the person that should reign, it is said that he "gave him another heart," 1<091009> Samuel 10:9, -- that is, "the Spirit of God came upon him," as it is elsewhere expressed, to endow him with that wisdom and magnanimity that might make him meet for kingly rule. And because he was new called from a low
186
condition unto royal dignity, the communication of the Spirit of God unto him was accompanied with a visible sign and token, that the people might acquiesce in his government, who were ready to despise his person; for he had also an extraordinary afflatus of the Spirit, expressing itself in a "visible rapture," verses 10, 11. And in like manner he dealt with others. For this cause, also, he instituted the ceremony of anointing at their inauguration; for it was a token of the communication of the gifts of the Holy Ghost unto them, though respect was had therein to Jesus Christ, who was to be anointed with all his fullness, of whom they were types unto that people. Now, these gifts for government are natural and moral abilities of the minds of men; such as are prudence, righteousness, courage, zeal, clemency, and the like. And when the Holy Ghost fell upon any persons to enable them for political rule and the administration of the civil power, he did not communicate gifts and abilities unto them quite of another kind, but only gave them an extraordinary improvement of their own ordinary abilities. And, indeed, so great is the burden wherewith a just and useful government is attended, so great and many are the temptations which power and a confluence of earthly things will invite and draw towards them, that without some especial assistance of the Holy Spirit of God, men cannot choose but either sink under the weight of it, or wretchedly miscarry in its exercise and management. This made Solomon, when God, in the beginning of his reign, gave him his option of all earthly desirable thing, to prefer wisdom and knowledge for rule before them all, 2<140107> Chronicles 1:7-12; and this he received from him who is the "Spirit of wisdom and understanding," <231102>Isaiah 11:2. And if the rulers of the earth would follow this example, and be earnest with God for such supplies of his Spirit as might enable them unto a holy, righteous discharge of their office, it would, in many places, be better with them and the world than it is or can be where is the state of things described <280703>Hosea 7:3-5. Now, God of old did carry this dispensation out of the pale of the church, for the effecting of some especial ends of his own; and I no way question but that he continueth still so to do. Thus he anointed Cyrus, and calls him his "anointed" accordingly, <234501>Isaiah 45:1; for Cyrus had a double work to do for God, in both parts whereof he stood in need of his especial assistance. He was to execute his judgments and vengeance on Babylon, as also to deliver his people, that they might re-edify the temple. For both these he stood in need of, and did receive, especial aid from the Spirit of God,
187
though he was in himself but a "ravenous bird" of prey, chapter <234611>46:11: for the gifts of this Holy One in this kind wrought no real holiness in them on whom they were bestowed; they were only given them for the good and benefit of others, with their own success in what they attempted unto that purpose. Yea, and many on whom they are bestowed never consider the author of them, but sacrifice to their own nets and drags, and look on themselves as the springs of their own wisdom and ability. But it is no wonder that all regard unto the gifts of the Holy Ghost in the government of the world is despised, when his whole work in and towards the church itself is openly derided.
2. We may add hereunto those especial endowments with some moral virtues, which he granted unto sundry persons for the accomplishment of some especial design. So he came upon Gideon and upon Jephthah, to anoint them unto the work of delivering the people from their adversaries in battle, <070634>Judges 6:34, 11:29. It is said before of them both that they were "men of valor," chapter <07-612>6:12, 11:1. This coming, therefore, of the Spirit of God upon them, and clothing of them, was his especial excitation of their courage, and his fortifying of their minds against those dangers they were to conflict withal. And this he did by such an efficacious impression of his power upon them as that both themselves received thereby a confirmation of their call, and others might discern the presence of God with them. Hence it is said that the "Spirit of the LORD clothed them," they being warmed in themselves and known to others by his gifts to and actings of them.
3. There are sundry instances of his adding unto the gifts of the mind, whereby he qualified persons for their duties, even bodily strength, when that also was needful for the work whereunto he called them. Such was his gift unto Samson. His bodily strength was supernatural, a mere effect of the power of the Spirit of God; and, therefore, when he put it forth in his calling, it is said that "the Spirit of the LORD came mightily upon him," <071406>Judges 14:6, 15:14, or wrought powerfully in him. And he gave him this strength in the way of an ordinance, appointing the growing of his hair to be the sign and pledge of it; the care whereof being violated by him, he lost for a season the gift itself.
188
4. He also communicated gifts intellectual, to be exercised in and about things natural and artificial. So he endowed Bezaleel and Aholiab with wisdom and skill in all manner of curious workmanship, about all sorts of things, for the building and beautifying of the tabernacle, <023102>Exodus 31:2, 3. Whether Bezaleel was a man that had before given himself unto the acquisition of those arts and sciences is altogether uncertain; but certain it is that his present endowments were extraordinary. The Spirit of God heightened, and improved, and strengthened the natural faculties of his mind to a perception and understanding of all the curious works mentioned in that place, and unto a skill how to contrive and dispose of them into the order designed by God himself. And, therefore, although the skill and wisdom mentioned differed not in the kind of it from that which others attained by industry, yet he received it by an immediate afflatus or inspiration of the Holy Ghost, as to that degree, at least, which he was made partaker of.
Lastly, The assistance given unto holy men for the publishing and preaching of the word of God to others, -- as to Noah, who was "a preacher of righteousness," 2<610205> Peter 2:5, for the conviction of the world and conversion of the elect, wherein the Spirit of God strove with men, <010603>Genesis 6:3, and preached unto them that were disobedient, 1<600319> Peter 3:19, 20, -- might here also be considered, but that the explanation of his whole work in that particular will occur unto us in a more proper place.
And thus I have briefly passed through the dispensation of the Spirit of God under the Old Testament. Nor have I aimed therein to gather up his whole work and all his actings, for then everything that is praise-worthy in the church must have been inquired into; for all without him is death, and darkness, and sin. All life, light, and power are from him alone. And the instances of things expressly assigned unto him which we have insisted on are sufficient to manifest that the whole being and welfare of the church depended solely on his will and his operations. And this will yet be more evident when we have also considered those other effects and operations of his, which being common to both states of the church, under the Old Testament and the New, are purposely here omitted, because the nature of them is more fully cleared in the gospel, wherein also their exemplifications are more illustrious. From him, therefore, was the word of promise and the gift of prophecy, whereon the church was founded and
189
whereby it was built; from him was the revelation and institution of all the ordinances of religious worship; from him was that communication of gifts and gracious abilities which any persons received for the edification, rule, protection, and deliverance of the church. All these things were wrought by "that one and the self-same Spirit, which divideth to every man severally as he will." And if this were the state of things under the Old Testament, a judgment may thence be made how it is under the New. The principal advantage of the present state above that which is past, next unto the coming of Christ in the flesh, consists in the pouring out of the Holy Ghost upon the disciples of Christ in a larger manner than formerly; and yet I know not how it is come to pass that some men think that neither he nor his work is of any great use unto us. And whereas we find everything that is good, even under the Old Testament, assigned unto him as the sole immediate author of it, it is hard to persuade, with many, that he continues now to do almost any good at all; and what he is allowed to have any hand in, it is sure to be so stated as that the principal praise of it may redound unto ourselves. So diverse, yea, so adverse, are the thoughts of God and men in these things, where our thoughts are not captivated unto the obedience of faith!
But we must shut up this discourse. It is a common saying among the Jewish masters that the gift of the Holy Ghost ceased under the second temple, or after the finishing of it. Their meaning must be, that it did so as to the gifts of ministerial prophecy, of miracles, and of writing the mind of God by inspiration for the use of the church. Otherwise there is no truth in their observation; for there were afterward especial revelations of the Holy Ghost granted unto many, as unto Simeon and Anna, <420225>Luke 2:2538; and others constantly receive of his gifts and graces, to enable them unto obedience, and fit them for their employments; for without a continuance of these supplies the church itself must absolutely cease.
190
CHAPTER 2.
GENERAL DISPENSATION OF THE HOLY SPIRIT WITH RESPECT UNTO THE NEW CREATION.
The work of the Spirit of God in the new creation proposed to consideration -- The importance of the doctrine hereof -- The plentiful effusion of the Spirit the great promise respecting the times of the New Testament -- Ministry of the gospel founded on the promise of the Spirit -- How this promise is made unto all believers -- Injunction to all to pray for the Spirit of God -- The solemn promise of Christ to send his Spirit when he left the world -- The ends for which he promised him -- The work of the new creation the principal means of the revelation of God and his glory -- How this revelation is made in particular herein.
WE are now arrived at that part of our work which was principally intended in the whole, and that because our faith and obedience are principally therein concerned; -- this is, the dispensation and work of the Holy Ghost with respect to the gospel, or the new creation of all things in and by Jesus Christ. And this, if anything in the Scripture, is worthy of our most diligent inquiry and meditation; nor is there any more important principle and head of that religion which we do profess. The doctrine of the being and unity of the divine nature is common to us with the rest of mankind, and hath been so from the foundation of the world, however some, "like brute beasts," have herein also "corrupted themselves." The doctrine of the Trinity, or the subsistence of three persons in the one divine nature or being, was known to all who enjoyed divine revelation, even under the Old Testament, though to us it be manifested with more light and convincing evidence. The incarnation of the Son of God was promised and expected from the first entrance of sin, and received its actual accomplishment in the fullness of time, during the continuance of the Mosaical pedagogy. But this dispensation of the Holy Ghost whereof we now proceed to treat is so peculiar unto the New Testament, that the evangelist speaking of it says,
191
"The Holy Ghost was not yet given, because that Jesus was not yet glorified," <430739>John 7:39;
and they who were instructed in the doctrine of John the Baptist only, knew not "whether there were any Holy Ghost," <441902>Acts 19:2. Both which sayings concerned his dispensation under the New Testament; for his eternal being and existence they were not ignorant of, nor did he then first begin to be, as we have fully manifested in our foregoing discourses. To stir us up, therefore, unto diligence in this inquiry, unto what was in general laid down before I shall add some considerations evidencing the greatness and necessity of this duty, and then proceed to the matter itself that we have proposed to handle and explain: --
1. The plentiful effusion of the Spirit is that which was principally prophesied of and foretold as the great privilege and pre-eminence of the gospel church-state; this was that good wine which was kept until the last. This all the prophets bear witness unto: see <233507>Isaiah 35:7, 44:3; <290228>Joel 2:28; <261119>Ezekiel 11:19, 36:27, with other places innumerable. The great promise of the Old Testament was that concerning the coming of Christ in the flesh. But he was so to come as to put an end unto that whole churchstate wherein his coming was expected. To prove this was the principal design of the apostle in his Epistle to the Hebrews. But this promise of the Spirit, whose accomplishment was reserved for the times of the gospel, was to be the foundation of another church-state, and the means of its continuance. If, therefore, we have any interest in the gospel itself, or desire to have; if we have either part or lot in this matter, or desire to be made partakers of the benefits which attend thereon, -- which are no less than our acceptation with God here and our salvation hereafter, -- it is our duty to search the Scriptures, and inquire diligently into these things. And let no man deceive us with vain words, as though the things spoken concerning the Spirit of God and his work towards them that do believe were fanatical and unintelligible by rational men; for because of this contempt of him, the wrath of God will come on the children of disobedience. And if the "world in wisdom," and their reason, "know him not," nor can "receive him," yet they who believe do know him; for "he dwelleth with them, and shall be in them," <431417>John 14:17. And the present practice of the world, in despising and slighting the Spirit of God and his work, gives light and evidence into those words of our Savior, that "the
192
world cannot receive him;" and it cannot do so, because it "neither seeth him nor knoweth him," or hath no experience of his work in them, or of his power and grace. Accordingly [so] doth it, [so] is it come to pass. Wherefore, not to avow the Spirit of God in his work, is to be ashamed of the gospel and of the promise of Christ, as if it were a thing not to be owned in the world.
2. The ministry of the gospel, whereby we are begotten again, that we should be a kind of first-fruits of his creatures unto God, is from his promised presence with it and work in it, called the mimistry of the Spirit, even of the Spirit that giveth life, 2<470308> Corinthians 3:8; and it is so in opposition to the "ministration of the law," wherein yet there were a multitude of ordinances of worship and glorious ceremonies. And he who knows no more of the ministry of the gospel but what consists in an attendance unto the letter of institutions and the manner of their performance knows nothing of it. Nor yet is there any extraordinary afflatus or inspiration now intended or attended unto, as we are slanderously reported, and as some affirm that we pretend; but there is that presence of the Spirit of God with the ministry of the gospel, in his authority, assistance, communication of gifts and abilities, guidance, and direction, as without which it will be useless and unprofitable in and unto all that take the work thereof upon them. This will be more fully declared afterward; for, --
3. The promise and gift of the Spirit under the gospel is not made nor granted unto any peculiar sort of persons only, but unto all believers, as their conditions and occasions do require. They are not, therefore, the especial interest of a few, but the common concern of all Christians. The Papists grant that this promise is continued; but they would confine it to their pope or their councils, things nowhere mentioned in the Scripture, nor the object of any one gospel promise whatever. It is all believers in their places and stations, churches in their order, and ministers in their office, unto whom the promise of him is made, and towards whom it is accomplished, as shall be shown. Others, also, grant the continuance of this gift, but understand no more by it but an ordinary blessing upon men's rational endeavors, common and exposed unto all alike. This is no less than to overthrow his whole work, to take his sovereignty out of his hand, and to deprive the church of all especial interest in the promise of
193
Christ concerning him. In this inquiry, therefore, we look after what at present belongs unto ourselves, if so be we are disciples of Christ, and do expect the fulfilling of his promises; for whatever men may pretend, unto this day, "if they have not the Spirit of Christ, they are none of his," <450809>Romans 8:9: for our Lord Jesus Christ hath promised him as a comforter, to abide with his disciples forever, <431416>John 14:16, and by him it is that he is present with them and among them to the end of the world, <402820>Matthew 28:20, 18:20; -- that we speak not as yet of his sanctifying work, whereby we are enabled to believe, and are made partakers of that holiness without which no man shall see God. Wherefore, without him all religion is but a body without a soul, a carcass without an animating spirit. It is true, in the continuation of his work he ceaseth from putting forth those extraordinary effects of his power which were needful for the laying the foundation of the church in the world; but the whole work of his grace, according to the promise of the covenant, is no less truly and really carried on at this day, in and towards all the elect of God, than it was on the day of Pentecost and onwards; and so is his communication of gifts necessary for the edification of the church, <490411>Ephesians 4:11-13. The owning, therefore, and avowing the work of the Holy Ghost in the hearts and on the minds of men, according to the tenor of the covenant of grace, is the principal part of that profession which at this day all believers are called unto.
4. We are taught in an especial manner to pray that God would give his Holy Spirit unto us, that through his aid and assistance we may live unto God in that holy obedience which he requires at our hands, <421109>Luke 11:913. Our Savior, enjoining an importunity in our supplications, verses 9, 10, and giving us encouragement that we shall succeed in our requests, verses 11, 12, makes the subject-matter of them to be the Holy Spirit: "Your heavenly Father shall give the Holy Spirit to them that ask him," verse 13; which in the other evangelist is "good things," <400711>Matthew 7:11, because he is the author of them all in us and to us, nor doth God bestow any good thing on us but by his Spirit. Hence, the promise of bestowing the Spirit is accompanied with a prescription of duty unto us, that we should ask him or pray for him; which is included in every promise where his sending, giving, or bestowing is mentioned. He, therefore, is the great subject-matter of all our prayers. And that signal promise of our blessed
194
Savior, to send him as a comforter, to abide with us forever, is a directory for the prayers of the church in all generations. Nor is there any church in the world fallen under such a total degeneracy but that, in their public offices, there are testimonies of their ancient faith and practice, in praying for the coming of the Spirit unto them, according to this promise of Christ. And therefore our apostle, in all his most solemn prayers for the churches in his days, makes this the chief petition of them, that God would give unto them, and increase in them, the gifts and graces of the Holy Spirit, with the Spirit himself, for sundry especial effects and operations whereof they stood in need, <490117>Ephesians 1:17, 3:16; <510202>Colossians 2:2. And this is a full conviction of what importance the consideration of the Spirit of God and his work is unto us. We must deal in this matter with that confidence which the truth instructs us unto, and therefore say, that he who prayeth not constantly and diligently for the Spirit of God, that he may be made partaker of him for the ends for which he is promised, is a stranger from Christ and his gospel. This we are to attend unto, as that whereon our eternal happiness doth depend. God knows our state and condition, and we may better learn our wants from his prescription of what we ought to pray for than from our sense and experience; for we are in the dark unto our own spiritual concerns, through the power of our corruptions and temptations, and "know not what we should pray for as we ought," <450826>Romans 8:26. But our heavenly Father knows perfectly what we stand in need of; and, therefore, whatever be our present apprehensions concerning ourselves, which are to be examined by the word, our prayers are to be regulated by what God hath enjoined us to ask and what he hath promised to bestow.
5. What was before mentioned may here be called over again and farther improved, yea, it is necessary that so it should be. This is, the solemn promise of Jesus Christ when he was [about] to leave this world by death, [<431415>John 14:15-17.] And whereas he therein made and confirmed his testament, <580915>Hebrews 9:15-17, he bequeathed his Spirit as his great legacy unto his disciples; and this he gave unto them as the great pledge of their future inheritance, 2<470122> Corinthians 1:22, which they were to live upon in this world. All other good things he hath, indeed, bequeathed unto believers, as he speaks of peace with God in particular: "Peace I leave with you, my peace I give unto you," <431427>John 14:27. But he gives particular
195
graces and mercies for particular ends and purposes. The Holy Spirit he bequeaths to supply his own absence, <431613>John 16:13; that is, for all the ends of spiritual and eternal life. Let us, therefore, consider this gift of the Spirit either formally, under this notion that he was the principal legacy left unto the church by our dying Savior, or materially, as to the ends and purposes for which he is so bequeathed, and it will be evident what valuation we ought to have of him and his work. How would some rejoice if they could possess any relic of anything that belonged unto our Savior in the days of his flesh, though of no use or benefit unto them! Yea, how great a part of men called Christians do boast in some pretended parcels of the tree whereon he suffered! Love abused by superstition lies at the bottom of this vanity; for they would embrace anything left them by their dying Savior. But he left them no such things, nor did ever bless and sanctify them unto any holy or sacred ends; and therefore hath the abuse of them been punished with blindness and idolatry. But this [gift of the Spirit] is openly testified unto in the gospel. Then when his heart was overflowing with love unto his disciples and care for them, when he took a holy prospect of what would be their condition, their work, duty, and temptations in the world, and thereon made provision of all that they could stand in need of, he promiseth to leave and give unto them his Holy Spirit to abide with them forever, directing us to look unto him for all our comforts and supplies. According, therefore, unto our valuation and esteem of him, to our satisfaction and acquiescency in him, is our regard to the love, care, and wisdom of our blessed Savior to be measured. And, indeed, it is only in his word and Spirit wherein we can either honor or despise him in this world; in his own person he is exalted at the right hand of God, far above all principalities and powers, so that nothing of ours can immediately reach him or affect him. But it is in our regard to these that he makes a trial of our faith, love, and obedience. And it is a matter of lamentation to consider the contempt and scorn that, on various pretenses, is cast upon this Holy Spirit, and the work whereunto he is sent by God the Father and by Jesus Christ; for there is included therein a contempt of them also. Nor will a pretense of honoring God in their own way secure such persons as shall contract the guilt of this abomination; for it is an idol, -- and not the God and Father of our Lord Jesus Christ, -- who doth not work effectually in the elect by the Holy Ghost, according to the
196
Scriptures. And if we consider this promise of the Spirit to be given unto us, as to the ends of it, then, --
6. He is promised and given as the sole cause and author of all the good that in this world we are or can be made partakers of; f67 for,
(1.) there is no good communicated unto us from God, but it is bestowed on us or wrought in us by the Holy Ghost. No gift, no grace, no mercy, no privilege, no consolation, do we receive, possess, or use, but it is wrought in us, collated on us, or manifested unto us, by him alone. Nor,
(2.) is there any good in us towards God, any faith, love, duty, obedience, but what is effectually wrought in us by him, by him alone; for "in us, that is, in our flesh" (and by nature we are but flesh), "there dwelleth no good thing." All these things are from him and by him, as shall, God assisting, be made to appear by instances of all sorts in our ensuing discourse. And these considerations I thought meet to premise unto our entrance into that work which now lieth before us.
(1.) The great work whereby God designed to glorify himself ultimately in this world was that of the new creation, or of the recovery and restoration of all things by Jesus Christ, <580101>Hebrews 1:1-3; <490110>Ephesians 1:10. And as this is in general confessed by all Christians, so I have elsewhere insisted on the demonstration of it.
(2.) That which God ordereth and designeth as the principal means for the manifestation of his glory must contain the most perfect and absolute revelation and declaration of himself, his nature, his being, his existence, and excellencies; for from their discovery and manifestation, with the duties which as known they require from rational creatures, doth the glory of God arise, and no otherwise.
(3.) This, therefore, was to be done in this great work; and it was done accordingly. Hence is the Lord Christ, in his work of mediation, said to be "The image of the invisible God," <510115>Colossians 1:15; "The brightness of his glory, and the express image of his person," <580103>Hebrews 1:3; in whose face the knowledge of the glory of God shineth forth unto us, 2<470406> Corinthians 4:6; -- because in and by him, in his work of the new creation, all the glorious properties of the nature of God are manifested and displayed incomparably above what they were in the creation of all things
197
in the beginning. I say, therefore, in the contrivance, projection, production, carrying on, disposal, and accomplishment of this great work, God hath made the most eminent and glorious discovery of himself unto angels and men, <490308>Ephesians 3:8-10, 1<600110> Peter 1:10-12; that we may know, love, trust, honor, and obey him in all things as God, and according to his will.
(4.) In particular, in this new creation he hath revealed himself in an especial manner as three in one. There was no one more glorious mystery brought to light in and by Jesus Christ than that of the holy Trinity, or the subsistence of the three persons in the unity of the same divine nature. And this was done not so much in express propositions or verbal testimonies unto that purpose, -- which yet is done also, as by the declaration of the mutual, divine, internal acts of the persons towards one another, and the distinct, immediate, divine, external actings of each person in the work which they did and do perform, -- for God revealeth not himself unto us merely doctrinally and dogmatically, but by the declaration of what he doth for us, in us, and towards us, in the accomplishment of "the counsel of his own will;" see <490104>Ephesians 1:4-12. And this revelation is made unto us, not that our minds might be possessed with the notions of it, but that we may know aright how to place our trust in him, how to obey him and live unto him, how to obtain and exercise communion with him, until we come to the enjoyment of him.
We may make application of these things unto, and exemplify them yet farther in, the work under consideration. Three things in general are in it proposed unto our faith: --
1. The supreme purpose, design, contrivance, and disposal of it.
2. The purchasing and procuring cause and means of the effects of that design, with its accomplishment in itself and with respect unto God.
3. The application of the supreme design and actual accomplishment of it, to make it effectual unto us.
The first of these is absolutely in the Scripture assigned unto the Father, and that uniformly and everywhere. His will, his counsel, his love, his grace, his authority, his purpose, his design, are constantly proposed as the foundation of the whole work, as those which were to be pursued,
198
effected, accomplished: see <234201>Isaiah 42:1-4; <194006>Psalm 40:6-8; <430316>John 3:16; <235310>Isaiah 53:10-12; <490104>Ephesians 1:4-12, and other places innumerable. And on this account, because the Son undertook to effect whatever the Father had so designed and purposed, there were many acts of the will of the Father towards the Son, -- [as] in sending, giving, appointing of him; in preparing him a body; in comforting and supporting him; in rewarding and giving a people unto him, -- which belong unto the Father, on the account of the authority, love, and wisdom, that were in them, their actual operation belonging particularly unto another person. And in these things is the person of the Father in the divine being proposed unto us to be known and adored. Secondly, The Son condescendeth, consenteth, and engageth to do and accomplish in his own person the whole work which, in the authority, counsel, and wisdom of the Father, was appointed for him, <501405>Philippians 2:5-8. And in these divine operations is the person of the Son revealed unto us to be "honored even as we honor the Father." Thirdly, The Holy Ghost doth immediately work and effect whatever was to be done in reference unto the person of the Son or the sons of men, for the perfecting and accomplishment of the Father's counsel and the Son's work, in an especial application of both unto their especial effects and ends. Hereby is he made known unto us, and hereby our faith concerning him and in him is directed.
And thus, in this great work of the new creation by Jesus Christ, doth God cause all his glory to pass before us, that we may both know him and worship him in a due manner. And what is the peculiar work of the Holy Ghost herein we shall now declare.
199
CHAPTER 3.
WORK OF THE HOLY SPIRIT WITH RESPECT UNTO THE HEAD OF THE NEW CREATION - THE HUMAN NATURE OF CHRIST.
The especial works of the Holy Spirit in the new creation -- His work on the human nature of Christ -- How this work could be, considering the union of the human nature unto and in the person of the Son of God -- Assumption of the human nature into union, the only act of the person of the Son towards it -- Personal union the only necessary consequent of this assumption -- All other actings of the person of the Son in and on the human nature voluntary -- The Holy Spirit the immediate efficient cause of all divine operations -- -He is the Spirit of the Son or of the Father -- How all the works of the Trinity are undivided -- The body of Christ formed in the womb by the Holy Ghost, but of the substance of the blessed Virgin; why this was necessary -- Christ not hence the Son of the Holy Ghost according to the human nature -- Difference between the assumption of the human nature by the Son and the creation of it by the Holy Ghost -- The conception of Christ, how ascribed to the Holy Ghost, and how to the blessed Virgin -- Reasons of the espousal of the blessed Virgin to Joseph before the conception of Christ -- The actual purity and holiness of the soul and body of Christ from his miraculous conception.
THE dispensation and work of the Holy Ghost in this new creation respect, first, The Head of the church, the Lord Jesus Christ, in his human nature, as it was to be, and was, united unto the person of the Son of God. Secondly, It concerns the members of that mystical body in all that belongs unto them as such. And under these two heads we shall consider them.
First, therefore, we are to inquire what are the operations of the Holy Ghost in reference unto Jesus Christ, the Head of the church. And these were of two sorts: --
200
1. Such as whereof the person of Christ in his human nature was the immediate object.
2. Such as he performs towards others on his behalf; that is, with direct respect unto his person and office.
I. But yet, before we enter upon the first sort of his works which we shall
begin withal, an objection of seeming weight and difficulty must be removed out of our way; which I shall the rather do because our answer unto it will make the whole matter treated of the more plain and familiar unto us. It may, therefore, be, and it is objected, "That whereas the human nature of Christ is assigned as the immediate object of these operations of the Holy Ghost, and that nature was immediately, inseparably, and undividedly united unto the person of the Son of God, there doth not seem to be any need, nor indeed room, for any such operations of the Spirit; for could not the Son of God himself, in his own person, perform all things requisite both for the forming, supporting, sanctifying, and preserving of his own nature, without the especial assistance of the Holy Ghost? nor is it easy to be understood how an immediate work of the Holy Ghost should be interposed, in the same person, between the one nature and the other." And this seeming difficulty is vehemently pressed by the Socinians, who think to entangle our whole doctrine of the blessed Trinity and incarnation of the Son of God thereby. But express testimonies of Scripture, with the clear and evident analogy of faith, will carry us easily and safely through this seeming difficulty. To which end we may observe, that, --
1. The only singular immediate act of the person of the Son on the human nature was the assumption of it into subsistence with himself. Herein the Father and the Spirit had no interest nor concurrence, eij mh< kat eujdokia> n kai< bou>lhsin, "but by approbation and consent," as Damascen speaks: for the Father did not assume the human nature, he was not incarnate; neither did the Holy Spirit do so; but this was the peculiar act and work of the Son. See <430114>John 1:14; <450103>Romans 1:3; <480404>Galatians 4:4; <501706>Philippians 2:6, 7; <580214>Hebrews 2:14, 16; which places, with many others to the same purpose, I have elsewhere expounded, and vindicated from the exceptions of the Socinians.
201
2. That the only necessary consequent of this assumption of the human nature, or the incarnation of the Son of God, is the personal union of Christ, or the inseparable subsistence of the assumed nature in the person of the Son. This was necessary and indissoluble, so that it was not impeached nor shaken in the least by the temporary dissolution of that nature by the separation of the soul and body: for the union of the soul and body in Christ did not constitute him a person, that the dissolution of them should destroy his personality; but he was a person by the uniting of both unto the Son of God.
3. That all other actings of God in the person of the Son towards the human nature were voluntary, and did not necessarily ensue on the union mentioned; for there was no transfusion of the properties of one nature into the other, nor real physical communication of divine essential excellencies unto the humanity. Those who seem to contend for any such thing resolve all at last into a true assignation by way of predication, as necessary on the union mentioned, but contend not for a real transfusion of the properties of one nature into the other. But these communications were voluntary. Hence were those temporary dispensations, when, under his great trial, the human nature complained of its desertion and dereliction by the divine, <402746>Matthew 27:46; for this forsaking was not as to personal union, or necessary subsistence and supportment, but as to voluntary communications of light and consolation. Hence himself declares that the human nature was not the residential subject of omnisciency; for so he speaks, <411332>Mark 13:32, "But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father." For the exposition given by some of the ancients, that the Lord Christ speaks not this absolutely, but only "that he knew it not to declare it unto them," is unworthy of him; for no more did the Father so know it, seeing he hath not declared it. But this was the opinion only of some of them; the more advised were otherwise minded. He f68 speaks of himself with respect unto his human nature only, and thereunto all communications were voluntary. So after his ascension, God gave him that revelation that he made to the apostle, <660101>Revelation 1:1. The human nature, therefore, however inconceivably advanced, is not the subject of infinite, essentially divine properties; and the actings of the Son of God towards it,
202
consequential unto its assumption, and that indissoluble subsistence in its union which ensued thereon, are voluntary.
4. The Holy Ghost, as we have proved before, is the immediate, peculiar, efficient cause of all external divine operations: for God worketh by his Spirit, or in him immediately applies the power and efficacy of the divine excellencies unto their operation; whence the same work is equally the work of each person.
5. The Holy Spirit is the Spirit of the Son, no less than the Spirit of the Father. He proceedeth from the Son, as from the Father. He is the "Spirit of the Son," <480406>Galatians 4:6. And hence is he the immediate operator of all divine acts of the Son himself, even on his own human nature. Whatever the Son of God wrought in, by, or upon the human nature, he did it by the Holy Ghost, who is his Spirit, as he is the Spirit of the Father.
6. To clear the whole matter, it must be yet farther observed that the immediate actings of the Holy Ghost are not spoken of him absolutely, nor ascribed unto him exclusively, as unto the other persons and their concurrence in them. It is a saying generally admitted, that Opera Trinitatis ad extra sunt indivisa. There is no such division in the external operations of God that any one of them should be the act of one person, without the concurrence of the others; and the reason of it is, because the nature of God, which is the principle of all divine operations, is one and the same, undivided in them all. Whereas, therefore, they are the effects of divine power, and that power is essentially the same in each person, the works themselves belong equally unto them: as, if it were possible that three men might see by the same eye, the act of seeing would be but one, and it would be equally the act of all three. But the things we insist on are ascribed eminently unto the Holy Ghost, on the account of the order of his subsistence in the holy Trinity, as he is the Spirit of the Father and the Son; whence, in every divine act, the authority of the Father, the love and wisdom of the Son, with the immediate efficacy and power of the Holy Ghost, are to be considered. Yea, and there is such a distinction in their operations, that one divine act may produce a peculiar respect and relation unto one person, and not unto another; as the assumption of the human nature did to the Son, for he only was incarnate.
203
And such are the especial actings of the Holy Ghost towards the head of the church, our Lord Jesus Christ, in this work of the new creation, as we shall demonstrate in sundry instances: --
First, The framing, forming, and miraculous conception of the body of Christ in the womb of the blessed Virgin was the peculiar and especial work of the Holy Ghost. f69 This work; I acknowledge, in respect of designation, and the authoritative disposal of things, is ascribed unto the Father; for so the Lord Christ speaketh unto him: "A body hast thou prepared me," <581005>Hebrews 10:5. But this preparation does not signify the actual forming and making ready of that body, but the eternal designation of it: it was prepared in the counsel and love of the Father. As to voluntary assumption, it is ascribed to the Son himself: chapter <580214>2:14,
"Forasmuch as the children are partakers of flesh and blood, he also himself likewise took part of the same;"
he took upon him a body and soul, entire human nature, as the children, or all believers, have the same, synecdochically expressed by "flesh and blood." Verse 16, "He took on him the seed of Abraham." But the immediate divine efficiency in this matter was the peculiar work of the Holy Ghost: <400118>Matthew 1:18,
"When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost."
Verse 20, "That which is conceived in her is of the Holy Ghost." <420135>Luke 1:35,
"The angel answered and said unto her, The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God."
1. The person working is the Holy Ghost. He is the wonderful operator in this glorious work. And therein the power of the Most High was exerted; for "The power of the Highest" is neither explicatory of the former expression, "The Holy Ghost," as though he were only the power of the Most High, nor is it the adjoining of a distinct agent or cause unto him, as though the Holy Ghost and the power of the Most High were different
204
agents in this matter. Only the manner of his effecting this wonderful matter, concerning which the blessed Virgin had made that inquiry, verse 34, "How shall this be, seeing I know not a man?" is expressed. "The Holy Ghost," saith the angel, "acting the power of the Most High," or in the infinite power of God, "shall accomplish it."
2. For his access unto his work, it is expressed by his "coming upon her." The importance of this expression, and what is signified thereby, hath been declared before. And it is often used to declare his actings with reference unto the production of miraculous works: <440108>Acts 1:8, "Ye shall receive power, after that the Holy Ghost is come upon you;" -- "He will so come upon you as to put forth the power of the Most High in you and by you, in gifts and operations miraculous;" for he is said to come, with respect unto his beginning of any marvelous operation, where before he did not work to the like purpose.
3. The act of the Holy Ghost in this matter was a creating act; not, indeed, like the first creating act, which produced the matter and substance of all things out of nothing, causing that to be which was not before, neither in matter, nor form, nor passive disposition; but like those subsequent acts of creation, whereby, out of matter before made and prepared, things were made that which before they were not, and which of themselves they had no active disposition unto nor concurrence in. So man was created or formed of the dust of the earth, and woman of a rib taken from man. There was a previous matter unto their creation, but such as gave no assistance nor had any active disposition to the production of that particular kind of creature whereinto they were formed by the creating power of God. Such was this act of the Holy Ghost in forming the body of our Lord Jesus Christ; for although it was effected by an act of infinite creating power, yet it was formed or made of the substance of the blessed Virgin. That it should be so was absolutely necessary, --
(1.) For the accomplishment of the promises made unto Abraham and David, that the Messiah should be of their seed, and proceed from their loins.
(2.) So was it also on the account of the first original promise, that the "seed of the woman should bruise the serpent's head:" for the Word was to be "made flesh," <430114>John 1:14; to be "made of a woman,"
205
<480404>Galatians 4:4; or "made of the seed of David according to the flesh," <450103>Romans 1:3; and to take upon him "the seed of Abraham," <580216>Hebrews 2:16.
(3.) To confirm the truth hereof is his genealogy according to the flesh given us by two of the evangelists; which were neither to the purpose nor true if he were not made of the substance or flesh of the blessed Virgin.
(4.) Besides, all our cognation and alliance unto him, whence he was meet to be our Savior, suffering in the same nature wherein we have sinned, do depend hereon, <580214>Hebrews 2:14; for if he had not been made like us in all things, sin only excepted, if he had not been partaker of our nature, there had been no foundation for the imputing that unto us which he did, suffered, and wrought, <450803>Romans 8:3, 4. And hence these things are accounted unto us, and cannot be so unto angels, whose nature he did not take upon him, <580216>Hebrews 2:16. This, therefore, was the work of the Holy Ghost in reference unto the human nature of Christ in the womb of his mother: By his omnipotent power he formed it of the substance of the body of the holy Virgin, -- that is, as unto his body. And hence sundry things do ensue: --
1. That the Lord Christ could not on this account, no, not with respect unto his human nature only, be said to be the Son of the Holy Ghost, although he supplied the place and virtue of a natural father in generation; for the relation of filiation dependeth only on and ariseth from a perfect generation, and not on every effect of an efficient cause. When one fire is kindled by another, we do not say that it is the son of that other, unless it be very improperly; much less when a man builds a house do we say that it is his son. There was, therefore, no other relation between the person of the Holy Ghost and the human nature of Christ but that of a creator and a creature. And the Lord Christ is, and is called, "The Son of God' with respect only unto the Father and his eternal, ineffable generation, communicating being and subsistence unto him, as the fountain and original of the Trinity. Filiation, therefore, is a personal adjunct, and belongs unto Christ as he was a divine person, and not with respect unto his human nature. But that nature being assumed, whole Christ was the Son of God.
206
2. That this act of the Holy Ghost, in forming of the body of Christ, differs from the act of the Son in assuming the human nature into personal union with himself: for this act of the Son was not a creating act, producing a being out of nothing, or making anything by the same power to be what in its own nature it was not; but it was an ineffable act of love and wisdom, taking the nature so formed by the Holy Ghost, so prepared for him, to be his own in the instant of its formation, and thereby preventing the singular and individual subsistence of that nature in and by itself. So, then, as the creating act of the Holy Ghost, in forming the body of our Lord Jesus Christ in the womb, doth not denominate him to be his father, no, not according to the human nature, but he is the Son of God upon the account of his eternal generation only; so it doth not denote an assumption of that nature into union with himself, nor was he incarnate. He made the human nature of Christ, body and soul, with, in, and unto a subsistence in the second person of the Trinity, not [in] his own.
3. It hence also follows that the conception of Christ in the womb, being the effect of a creating act, was not accomplished successively and in process of time, but was perfected in an instant; f70 for although the creating acts of infinite power, where the works effected have distinct parts, may have a process or duration of time allotted unto them, as the world was created in six days, yet every part of it that was the object of an especial creating act was instantaneously produced. So was the forming of the body of Christ, with the infusion of a rational soul to quicken it, though it increased afterwards in the womb unto the birth. And as it is probable that this conception was immediate upon the angelical salutation, so it was necessary that nothing of the human nature of Christ should exist of itself antecedently unto its union with the Son of God: for in the very instant of its formation, and therein, was the "Word made flesh," <430114>John 1:14; and the Son of God was "made of a woman," <480404>Galatians 4:4; so that the whole essence of his nature was created in the same instant. Thus far the Scriptures go before, and herein it is necessary to assert the forming of the body and soul of Christ by the Holy Spirit. The curious inquiries of some of the schoolmen and others are to be left unto themselves, or rather, to be condemned in them; for what was farther in this miraculous operation of the Holy Ghost, it seems purposely to be hid from us in that expression, Du>namis Uyi>stou ejpiskia>sei soi, -- "The power of the
207
Most High shall overshadow thee." Under the secret, glorious covert hereof we may learn to adore that holy work here, which we hope to rejoice in and bless God for unto eternity. And I suppose, also, that there is in the word an allusion unto the expression of the original acting of the Holy Spirit towards the newly-produced mass of the old creation, whereof we spake before. Then it is said of him that he was tpj, ,rmæ ], as it were "hovering" and "moving" over it for the formation and production of all things living; for both the words include in them an allusion unto a covering like that of a fowl over its eggs, communicating, by its cognate warmth and heat, a principle of life unto their seminal virtue.
It remaineth only that we consider how the same work of the conception of Christ is assigned unto the Holy Ghost and to the blessed Virgin; for of her it is said expressly in prophecy, hrh; ; hml; ][æh;, <230714>Isaiah 7:14, "A virgin shall conceive," -- the same word that is used to express the conception of any other woman, <010401>Genesis 4:1. Hence she is termed by the ancients Qeotok> ov and Dei genetrix; which last, at least, I wish had been forborne. Compare it with the Scripture, and there will appear an unwarrantable kainofwnia> in it. So <420131>Luke 1:31. The words of the angel to her are, Sullh>yh enj gastri< kai< te>xh uiJon> , -- "Thou shalt conceive in thy womb, and bring forth a son;" where her conception of him is distinguished from her bringing of him forth. And yet in the ancient creed commonly called the Apostles', and generally received by all Christians as a summary of religion, it is said he was "conceived by the Holy Ghost," and only "born of the Virgin Mary." Ans. The same work is assigned to both as causes of a different kind, -- unto the Holy Spirit as the active, efficient cause, who by his almighty power produced the effect. And the disputes managed by some of the ancients about "de Spiritu Sancto" and "ex Spiritu Sancto" were altogether needless; for it is his creating efficiency that is intended. And his conceiving is ascribed unto the holy Virgin as the passive, material cause; for his body was formed of her substance, as was before declared. And this conception of Christ was after her solemn espousals unto Joseph, and that for sundry reasons; for, --
1. Under the covering of her marriage to him she was to receive a protection of her spotless innocency. And besides,
208
2. God provided one that should take care of her and her child in his infancy. And,
3. Hereby, also, was our blessed Savior freed from the imputation of an illegitimate birth, until by his own miraculous operations he should give testimony unto his miraculous conception; concerning which before his mother could not have been believed.
4. That he might have one on whose account his genealogy might be recorded, to manifest the accomplishment of the promise unto Abraham and David; for the line of a genealogy was not legally continued by the mother only. Hence Matthew gives us his genealogy by Joseph, to whom his mother was legally espoused. And although Luke gives us the true, natural line of his descent, by the progenitors of the blessed Virgin, yet he nameth her not; only mentioning her espousals, he begins with Heli, who was her father, chapter <400323>3:23. And this is the first thing ascribed peculiarly to the Holy Spirit with respect unto the head of the church, Christ Jesus.
From this miraculous creation of the body of Christ, by the immediate power of the Holy Ghost, did it become a meet habitation for his holy soul, every way ready and complying with all actings of grace and virtue. We have not only the depravation of our natures in general, but the obliquity of our particular constitutions, to conflict withal. Hence it is that one is disposed to passion, wrath, and anger; another, to vanity and lightness; a third, to sensuality and fleshly pleasures; and so others to sloth and idleness. And although this disposition, so far as it is the result of our especial constitutions and complexion, is not sin in itself, yet it dwells at the next door unto it, and, as it is excited by the moral pravity of our natures, a continual occasion of it. But the body of Christ being formed pure and exact by the Holy Ghost, there was no disposition or tendency in his constitution to the least deviation from perfect holiness in any kind. The exquisite harmony of his natural temperature made love, meekness, gentleness, patience, benignity, and goodness, natural and cognate unto him, as having an incapacity of such motions as should be subservient unto or compliant with anything different from them. Hence, secondly, also, although he took on him those infirmities which belong unto our human nature as such, and are inseparable from it until it be
209
glorified, yet he took none of our particular infirmities which cleave unto our persons, occasioned either by the vice of our constitutions or irregularity in the use of our bodies. Those natural passions of our minds which are capable of being the means of affliction and trouble, as grief, sorrow, and the like, he took upon him; as also those infirmities of nature which are troublesome to the body, as hunger, thirst, weariness, and pain, -- yea, the purity of his holy constitution made him more highly sensible of these things than any of the children of men; -- but as to our bodily diseases and distempers, which personally adhere unto us, upon the disorder and vice of our constitutions, he was absolutely free from [them].
210
CHAPTER 4.
WORK OF THE HOLY SPIRIT IN AND ON THE HUMAN NATURE OF CHRIST.
The actual sanctification of the human nature of Christ by the Holy Ghost -- On what ground spotless and free from sin -- Positively endowed with all grace -- Original holiness and sanctification in Christ, how carried on by the Spirit -- Exercise of grace in Christ by the rational faculties of his soul -- Their improvement -- Wisdom and knowledge, how increased objectively in the human nature of Christ -- The anointing of Christ by the Holy Spirit with power and gifts -- Collated eminently on him at his baptism -- <430334>John 3:34 explained and vindicated -- Miraculous works wrought in Christ by the Holy Ghost -- Christ guided, conducted, and supported by the Spirit in his whole work -- <410112>Mark 1:12 opened -- How the Lord Christ offered himself unto God through the eternal Spirit -- His sanctification thereunto -- Graces acting eminently therein -- Love, zeal, submission, faith, and truth, all exercised therein -- The work of the Spirit of God towards Christ whilst he was in the state of the dead; in his resurrection and glorification -- The office of the Spirit to bear witness unto Christ, and its discharge -- The true way and means of coming unto the knowledge of Christ, with the necessity thereof -- Danger of mistakes herein -- What it is to love Christ as we ought.
Secondly, THE human nature of Christ being thus formed in the womb by a creating act of the Holy Spirit, was in the instant of its conception sanctified, and filled with grace according to the measure of its receptivity. Being not begotten by natural generation, it derived no taint of original sin or corruption from Adam, that being the only way and means of its propagation; and being not in the loins of Adam morally before the fall, the promise of his incarnation being not given until afterward, the sin of Adam could on no account be imputed unto him. All sin was charged on him as our mediator and surety of the covenant; but on his own account he was obnoxious to no charge of sin, original or actual. His nature, therefore, as
211
miraculously created in the manner described, was absolutely innocent, spotless, and free from sin, as was Adam in the day wherein he was created. But this was not all; it was by the Holy Spirit positively endowed with all grace. And hereof it was afterward only capable of farther degrees as to actual exercise, but not of any new kind of grace. And this work of sanctification, or the original infusion of all grace into the human nature of Christ, was the immediate work of the Holy Spirit; which was necessary unto him: for let the natural faculties of the soul, the mind, will, and affections, be created pure, innocent, undefiled, -- as they cannot be otherwise immediately created of God, -- yet there is not enough to enable any rational creature to live to God; much less was it all that was in Jesus Christ. There is, moreover, required hereunto supernatural endowments of grace, superadded unto the natural faculties of our souls. If we live unto God, there must be a principle of spiritual life in us, as well [as] of life natural. This was the image of God in Adam, and was wrought in Christ by the Holy Spirit: <231101>Isaiah 11:1-3,
"There shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: and the Spirit of the LORD shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of the LORD; and shall make him of quick understanding in the fear of the LORD."
It is granted that the following work of the Spirit in and upon the Lord Christ, in the execution of his office as the king and head of the church, is included in these words; but his first sanctifying work in the womb is principally intended: for these expressions, "A rod out of the stem of Jesse," and "A Branch out of his roots," with respect whereunto the Spirit is said to be communicated unto him, do plainly regard his incarnation; and the soul of Christ, from the first moment of its infusion, was a subject capable of a fullness of grace, as unto its habitual residence and in-being, though the actual exercise of it was suspended for a while, until the organs of the body were fitted for it. This, therefore, it received by this first unction of the Spirit. Hence, from his conception, he was "holy," as well as "harmless" and "undefiled," <580726>Hebrews 7:26; a "holy thing," <420135>Luke 1:35; radically filled with a perfection of grace and wisdom, inasmuch as
212
the Father "gave him not the Spirit by measure," <430334>John 3:34. See to this purpose our commentary on <580101>Hebrews 1:1; see also <430114>John 1:14-17.
Thirdly, The Spirit carried on that work whose foundation he had thus laid. And two things are to be here diligently observed: --
1. That the Lord Christ, as man, did and was to exercise all grace by the rational faculties and powers of his soul, his understanding, will, and affections; for he acted grace as a man, "made of a woman, made under the law." His divine nature was not unto him in the place of a soul, nor did immediately operate the things which he performed, as some of old vainly imagined; but being a perfect man, his rational soul was in him the immediate principle of all his moral operations, even as ours are in us. Now, in the improvement and exercise of these faculties and powers of his soul, he had and made a progress after the manner of other men; for he was made like unto us "in all things," yet without sin. In their increase, enlargement, and exercise, there was required a progression in grace also; and this he had continually by the Holy Ghost: <420240>Luke 2:40, "The child grew, and waxed strong in spirit." The first clause refers to his body, which grew and increased after the manner of other men; as verse 52, he "increased in stature." The other respects the confirmation of the faculties of his mind, -- he "waxed strong in spirit." So, verse 52, he is said to "increase in wisdom and stature." f71 He was plhrou>menov sofia> v, continually "filling and filled" with new degrees "of wisdom," as to its exercise, according as the rational faculties of his mind were capable thereof; an increase in these things accompanied his years, verse 52. And what is here recorded by the evangelist contains a description of the accomplishment of the prophecy before mentioned, <231101>Isaiah 11:1-3. And this growth in grace and wisdom was the peculiar work of the Holy Spirit; for as the faculties of his mind were enlarged by degrees and strengthened, so the Holy Spirit filled them up with grace for actual obedience.
2. The human nature of Christ was capable of having new objects proposed to its mind and understanding, whereof before it had a simple nescience. And this is an inseparable adjunct of human nature as such, as it is to be weary or hungry, and no vice or blamable defect. Some have made a great outcry about the ascribing of ignorance by some protestant divines unto the human soul of Christ: Bellarm. de Anim. Christi. Take"
213
ignorance" for that which is a moral defect in any kind, or an unacquaintedness with that which anyone ought to know, or is necessary unto him as to the perfection of his condition or his duty, and it is false that ever any of them ascribed it unto him. Take it merely for a nescience of some things, and there is no more in it but a denial of infinite omniscience, -- nothing inconsistent with the highest holiness and purity of human nature. So the Lord Christ says of himself that he knew not the day and hour of the end of all things, [<411332>Mark 13:32]; and our apostle of him, that he "learned obedience by the things that he suffered," <580508>Hebrews 5:8. In the representation, then, of things anew to the human nature of Christ, the wisdom and knowledge of it was objectively increased, and in new trials and temptations he experimentally learned the new exercise of grace. And this was the constant work of the Holy Spirit in the human nature of Christ. He dwelt in him in fullness; for he received him not by measure. And continually, upon all occasions, he gave out of his unsearchable treasures grace for exercise in all duties and instances of it. From hence was he habitually holy, and from hence did he exercise holiness entirely and universally in all things.
Fourthly, The Holy Spirit, in a peculiar manner, anointed him with all those extraordinary powers and gifts which were necessary for the exercise and discharging of his office on the earth: f72 <236101>Isaiah 61:1,
"The Spirit of the Lord GOD is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound."
It is the prophetical office of Christ, and his discharge thereof in his ministry on the earth, which is intended. And he applies these words unto himself with respect unto his preaching of the gospel, <420418>Luke 4:18, 19; for this was that office which he principally attended unto here in the world, as that whereby he instructed men in the nature and use of his other offices. For his kingly power, in his human nature on the earth, he exercised it but sparingly. Thereunto, indeed, belonged his sending forth of apostles and evangelists to preach with authority. And towards the end of his ministry he instituted ordinances of gospel worship, and appointed the order of his church in the foundation and building of it up; which were acts
214
of kingly power. Nor did he perform any act of his sacerdotal office but only at his death, when he "gave himself for us an offering and a sacrifice .to God for a sweet-smelling savor," <490502>Ephesians 5:2; wherein God "smelled a savor of rest," and was appeased towards us. But the whole course of his life and ministry was the discharge of his prophetical office unto the Jews, <451508>Romans 15:8; which he was to do according to the great promise, <051818>Deuteronomy 18:18, 19: and on the acceptance or refusal of him herein depended the life and death of the church of Israel, verse 19; <440323>Acts 3:23; <580203>Hebrews 2:3; <430824>John 8:24. Hereunto was he fitted by this unction of the Spirit. And here, also, is a distinction between the "Spirit that was upon him," and his being "anointed to preach," which contains the communication of the gifts of that Spirit unto him; as it is said, <231102>Isaiah 11:2, 3, "The Spirit rested upon him as a Spirit of wisdom," to make him "of quick understanding in the fear of the LORD." Now, this was in a singular manner and in a measure inexpressible, whence he is said to be "anointed with the oil of gladness above his fellows," or those who were partakers of the same Spirit with him, <194507>Psalm 45:7; <580108>Hebrews 1:8, 9; although I acknowledge that there was in that expression a peculiar respect unto his glorious exaltation, which afterward ensued, as hath been declared on that place. And this collation of extraordinary gifts for the discharge of his prophetical office was at his baptism, <400317>Matthew 3:17. They were not bestowed on the Head of the church, nor are any gifts of the same nature in general bestowed on any of his members, but for use, exercise, and improvement. And that they were then collated appears; for, --
1. Then did he receive the visible pledge which confirmed him in, and testified unto others his calling of God to, the exercise of his office; for then "the Spirit of God descended like a dove, and lighted upon him: and lo a voice came from heaven, saying, This is my beloved Son, in whom I am well pleased," <400316>Matthew 3:16, 17. Hereby was he "sealed of God the Father," <430627>John 6:27, in that visible pledge of his vocation, setting the great seal of heaven to his commission. And this also was to be a testimony unto others, that they might own him in his office, now he had undertaken to discharge it, chapter 1:33.
2. He now entered on his public ministry, and wholly gave himself up unto his work; for before, he did only occasionally manifest the presence
215
of God with him, somewhat to prepare the minds of men to attend unto his ministry, as when he filled them with astonishment at his discourses with the doctors in the temple, <420246>Luke 2:46, 47. And although it is probable that he might be acted by the Spirit in and unto many such extraordinary actions during his course of a private life, yet the fullness of gifts for his work he received not until the time of his baptism, and, therefore, before that he gave not himself up wholly unto his public ministry.
3. Immediately hereon it is said that he was "full of the Holy Ghost," <420401>Luke 4:1. Before, he was said to "wax strong in spirit," plhroum> enov sofi>av, chapter <430240>2:40, "continually filling;" but now he is plh>rhv Pneu>matov Agio> u, "full of the Holy Ghost." He was actually possessed of and furnished with all that fullness of spiritual gifts which were any way needful for him or useful unto him, or which human nature is capable of receiving. With respect hereunto doth the evangelist [baptist?] use that expression, Ou gatrou di>dwsin oJ QeoJohn 3:34, -- "For God giveth not the Spirit by measure." That it is the Lord Jesus Christ who is here intended, unto whom the Spirit is thus given, is evident from the context, although it be not express[ed] in the text. He is spoken of, and is the subject of the whole discourse: Verse 31, "He that cometh from above is above all: he that cometh from heaven is above all." None doubts but that this is a description of the person of Christ. And in the beginning of this verse, "He whom God hath sent speaketh the words of God;" which is the usual periphrasis of the Lord Christ, used at least twenty times in this Gospel. Of him this account is given, that he "testifieth what he hath seen and heard," verse 32; and that he "speaketh the words of God," verse 34. Different events are also marked upon his testimony, for many refused it, verse 32, but some received it, who therein "set to their seal that God is true," verse 33; for he that "believeth not the record that he gave of his Son hath made him a liar," 1<620510> John 5:10. As a reason of all this, it is added that "God gave not the Spirit by measure unto him;" so that he was fully enabled to "speak the words of God," and those by whom his testimony was rejected were justly liable to "wrath," verse 36. Vain, therefore, is the attempt of Crellius, de Spir. Sanc., followed by Schlichtingius in his comment on this place, who would exclude the Lord Christ from being intended in these words; for they
216
would have them signify no more but only in general that God is not bound up to measures in the dispensation of the Spirit, but gives to one according unto one measure, and to another according to another. But as this gloss overthrows the coherence of the words, disturbing the context, so it contradicts the text itself: for God's not giving the Spirit ejk me>trou, "by measure," is his giving of him amj et> rwv, "immeasurably,'' without known bounds or limits, and so the Spirit was given unto the Lord Christ only; for
"unto every one of us is given grace according to the measure of the gift of Christ," <490407>Ephesians 4:7,
-- that is, in what measure he pleaseth to communicate and distribute it. But the effects of this giving of the Spirit unto the Lord Christ not by measure belonged unto that fullness from whence we "receive grace for grace," <430116>John 1:16; for hereby the Father accomplished his will, when "it pleased him that in him should all fullness dwell," that "in all things he might have the pre-eminence," <510118>Colossians 1:18, 19. Nor can any difficulty of weight be cast on this interpretation from the use of the word in the present tense, which is by Crellius insisted on, -- did> wsi, "he giveth:" "For Christ," they say, "had before received the Spirit, for this is spoken of him after his baptism. If, therefore, he had been intended, it should rather have been, `he hath given,' or `he hath not given unto him by measure.'" But, --
(1.) This was immediately on his baptism, and therefore the collation of the fullness of the Spirit might be spoken of as a thing present, being but newly past; which is an ordinary kind of speech on all occasions. Besides,
(2.) The collation of the Spirit is a continued act, in that he was given him to abide with him, to rest upon him, wherein there was a continuance of the love of God towards and his care over him in his work. Hence the Lord Christ saith of himself, or the prophet in his person, that the Spirit sent him: "Now the Lord GOD, and his Spirit, hath sent me," <234816>Isaiah 48:16. The same work in sending of Christ is ascribed unto the "Lord GOD," that is, the Father, and to the "Spirit," but in a different manner. He was sent by the Father authoritatively; and the furniture he received by the Spirit, of gifts for his work and office, is called his sending of him; as the same
217
work is assigned unto different persons in the Trinity on different accounts.
Fifthly, It was in an especial manner by the power of the Holy Spirit he wrought those great and miraculous works whereby his ministry was attested unto and confirmed. Hence it is said that God wrought miracles by him: <440222>Acts 2:22, "Jesus of Nazareth, a man approved of God by miracles and wonders and signs, which God did by him;" for they are all immediate effects of divine power. So when he cast out devils with a word of command, he affirms that he did it by the "finger of God," <421120>Luke 11:20, -- that is, by the infinite divine power of God. But the power of God acted in an especial manner by the Holy Spirit, as is expressly declared in the other evangelist, <401228>Matthew 12:28; and, therefore, on the ascription of his mighty works unto Beelzebub, the prince of devils, he lets the Jews know that therein they blasphemed the Holy Spirit, whose works indeed they were, verses 31, 32. Hence these mighty works are called dunam> eiv, "powers," because of the power of the Spirit of God put forth for their working and effecting: see <410605>Mark 6:5, 9:39; <420436>Luke 4:36, 5:17, 6:19, 8:46, 9:1. And in the exercise of this power consisted the testimony given unto him by the Spirit that he was the Son of God; for this was necessary unto the conviction of the Jews, to whom he was sent, <431037>John 10:37, 38.
Sixthly, By him was he guided, directed, comforted, supported, in the whole course of his ministry, temptations, obedience, and sufferings. Some few instances on this head may suffice. Presently after his baptism, when he was full of the Holy Ghost, he was "led by the Spirit into the wilderness," <420401>Luke 4:1.
1. The Holy Spirit guided him to begin his contest and conquest with the devil. Hereby he made an entrance into his ministry; and it teacheth us all what we must look for if we solemnly engage ourselves to follow him in the work of preaching the gospel. The word used in Mark to this purpose hath occasioned some doubt what spirit is intended in these words, To< pneu~ma aujtollei eijv th1:12, "The spirit driveth him into the wilderness." It is evident that the same spirit and the same act are intended in all the evangelists, here, and <400401>Matthew 4:1, <420401>Luke 4:1. But how the Holy Spirit should
218
be said ejkba>llein, to "drive him," is not so easy to be apprehended. But the word in Luke is h]geto, which denotes a guiding and rational conduct; and this cannot be ascribed unto any other spirit, with respect unto our Lord Jesus, but only the Spirit of God. Matthew expresseth the same effect by anj hc> qh, chapter <400401>4:1, -- he was "carried," or "carried up," or "taken away," from the midst of the people. And this was upj o< tou~ Pneu>matov, "of that Spirit," -- namely, which descended on him and rested on him immediately before, chapter <400316>3:16. And the continuation of the discourse in Luke will not admit that any other spirit be intended: "And Jesus being full of the Holy Spirit returned from Jordan, and was led by the Spirit into the wilderness," -- namely, by that Spirit which he was full of. By ejkba>llei, therefore, in Mark, no more is intended but the sending of him forth by a high and strong impression of the Holy Spirit on his mind. Hence the same word is used with respect unto the sending of others, by the powerful impression of the Spirit of God on their hearts, unto the work of preaching the gospel: <400938>Matthew 9:38, "Pray ye therefore the Lord of the harvest," op{ wv ejkba>llh erj ga>llh| ejrgat> av eijv ton< qerismon< auJtou~, "that he would thrust forth laborers into his harvest," -- namely, by furnishing them with the gifts of his Spirit, and by the power of his grace constraining them to their duty. So also <421002>Luke 10:2. So did he enter upon his preparation unto his work under his conduct; and it were well if others would endeavor after a conformity unto him within the rules of their calling.
2. By his assistance was he carried triumphantly through the course of his temptations unto a perfect conquest of his adversary as to the present conflict, wherein he sought to divert him from his work; which afterward he endeavored by all ways and means to oppose and hinder.
3. The temptation being finished, he returned again out of the wilderness, to preach the gospel "in the power of the Spirit," <420414>Luke 4:14. He returned enj th|~ duna>mei tou~ Pneum> atov, "in the power of the Spirit" into Galilee, -- that is, powerfully enabled by the Holy Spirit unto the discharge of his work; and hence, in his first sermon at Nazareth, he took these words of the prophet for his text, "The Spirit of the Lord is upon me, because he hath anointed me to preach the gospel to the poor," verse 18. The issue was, that they "all bare him
219
witness, and wondered at the gracious words which proceeded out of his mouth," verse 22. And as he thus began his ministry in the power of the Spirit, so, having received him not by measure, he continually on all occasions put forth his wisdom, power, grace, and knowledge, to the astonishment of all, and the stopping of the mouths of his adversaries, shutting them up in their rage and unbelief.
4. By him was he directed, strengthened, and comforted, in his whole course, -- in all his temptations, troubles, and sufferings, from first to last; for we know that there was a confluence of all these upon him in his whole way and work, a great part of that whereunto he humbled himself for our sakes consisting in these things. In and under them he stood in need of mighty supportment and strong consolation. This God promised unto him, and this he expected, <234204>Isaiah 42:4, 6, 49:5-8, 50:7, 8. Now, all the voluntary communications of the divine nature unto the human were, as we have showed, by the Holy Spirit.
Seventhly, He offered himself up unto God through the eternal Spirit, <580914>Hebrews 9:14. I know many learned men do judge that by the "eternal Spirit" in that place, not the third person is intended, but the divine nature of the Son himself; and there is no doubt but that also may properly be called the eternal Spirit. There is also a reason in the words themselves strongly inclining unto that sense and acceptation of them: for the apostle doth show whence it was that the sacrifice of the Lord Christ had an efficacy beyond and above the sacrifices of the law, and whence it would certainly produce that great effect of "purging our consciences from dead works;" and this was, from the dignity of his person, on the account of his divine nature. It arose, I say, from the dignity of his person, his deity giving sustentation unto his human nature in the sacrifice of himself; for by reason of the indissoluble union of both his natures, his person became the principle of all his mediatory acts, and from thence had they their dignity and efficacy. Nor will I oppose this exposition of the words. But, on the other side, many learned persons, both of the ancient and modern divines, do judge that it is the person of the Holy Spirit that is intended.
And because this is a matter of great importance, -- namely, how the Lord Christ offered up himself unto God as a sacrifice by the eternal Spirit, -- I shall farther explain it, though but briefly. Those who look only on the
220
outward part of the death of Christ can see nothing but suffering in it. The Jews took him, and they with the soldiers both scourged and slew him, hanging him on the tree. But the principal consideration of it is his own offering himself a sacrifice unto God, as the great high priest of the church, to make atonement and reconciliation for sinners, which was hid from the world by those outward acts of violence which were upon him; and this he did by the eternal Spirit, wherein we may take notice of the ensuing instances: --
1. He sanctified, consecrated, or dedicated himself unto God for to be an offering or sacrifice: <431719>John 17:19, "For their sakes," -- that is, the elect, -- "I sanctify myself." The Lord Christ was before this perfectly sanctified as to all inherent holiness, so that he could not speak of sanctifying himself afresh in that sense. Neither was it the consecration of himself unto his office of a priest; for this was the act of him who called him: "He glorified not himself to be made an high priest; but he that said unto him, Thou art my Son," <580505>Hebrews 5:5. He made him a priest by his death, "after the power of an endless life," chapter <580716>7:16, 20, 21. Wherefore, he consecrated himself to be a sacrifice, as the beast to be sacrificed of old was first devoted unto that purpose. Therefore it is said that he thus sanctified or consecrated himself that we might be sanctified. Now, "we are sanctified through the offering of the body of Jesus Christ once for all," <581010>Hebrews 10:10. This was his first sacerdotal act. He dedicated himself to be an offering to God; and this he did through the effectual operation of the eternal Spirit in him.
2. He went voluntarily and of his own accord to the garden; which answered the adduction or bringing of the beast to be sacrificed unto the door of the tabernacle, according to the law: for there he did not only give up himself into the hands of those who were to shed his blood, but also actually entered upon the offering up of himself unto God in his agony, when he "offered up prayers and supplications with strong crying and tears," <580507>Hebrews 5:7; which declares not the matter, but the manner of his offering.
3. In all that ensued, all that followed hereon, unto his giving up the ghost, he offered himself to God in and by those actings of the grace of the Holy Spirit in him, which accompanied him to the last. And these are diligently
221
to be considered, because on them depend the efficacy of the death of Christ as to atonement and merit, as they were enhanced and rendered excellent by the worth and dignity of his person; for it is not the death of Christ, merely as it was penal and undergone by the way of suffering, that is the means of our deliverance, but the obedience of Christ therein, which consisted in his offering of himself through the eternal Spirit unto God, that gave efficacy and success unto it. We may, therefore, inquire what were those principal graces of the Spirit which he acted in this offering of himself unto God; and they were, --
(1.) Love to mankind, and compassion towards sinners. This the holy soul of the Lord Jesus was then in the highest and most inconceivable exercise of. This, therefore, is frequently expressed where mention is made of this offering of Christ: <480220>Galatians 2:20, "Who loved me, and gave himself for me." <660105>Revelation 1:5, "Who loved us and washed us from our sins in his own blood." And compassion is the first grace required in a high priest or sacrificer, <580502>Hebrews 5:2. God being now upon a design of love (for it was in the pursuit of eternal love that Christ was sent into the world, <430316>John 3:16; <560304>Titus 3:4-6), this love, that was now in its most inconceivable advancement in the heart of Christ, was most grateful and acceptable unto him. And this intenseness of love did also support the mind of Christ under all his sufferings; as Jacob, through the greatness of his love unto Rachel, made light of the seven years' service that he endured for her, <012920>Genesis 29:20. And so did the Lord Christ "endure the cross and despise the shame for the joy" of saving his elect "which was set before him," <581202>Hebrews 12:2. And this was one grace of the eternal Spirit whereby he offered himself unto God.
(2.) That which principally acted him in the whole was his unspeakable zeal for, and ardency of affection unto, the glory of God. These were the coals which with a vehement flame, as it were, consumed the sacrifice. And there were two things that he aimed at with respect unto the glory of God: --
[1.] The manifestation of his righteousness, holiness, and severity against sin. His design was, to repair the glory of God, wherein it had seemed to suffer by sin. <194006>Psalm 40:6-8, <581005>Hebrews 10:5-7, He came to do that, with full desire of soul, (expressed in these words, "Lo, I come,") which
222
legal sacrifices could not do, -- namely, to make satisfaction to the justice of God for sin, to be "a propitiation, to declare his righteousness," <450325>Romans 3:25. And this he doth, as to the manner of it, with inexpressible ardency of zeal and affections: <194008>Psalm 40:8, "I delight to do thy will, O my God: yea, thy law is in the midst of my bowels." He doubles the expression of the intenseness of his mind hereon. And, therefore, when he was to prepare himself in his last passover for his suffering, he expresseth the highest engagement of heart and affections unto it: <422215>Luke 22:15, "With desire I have desired to eat this passover with you before I suffer;" as with respect unto the same work he had before expressed it, "I have a baptism to be baptized with, and how am I straitened," or pained, "till it be accomplished!" chapter <221250>12:50. His zeal to advance the glory of God, in the manifestation of his righteousness and holiness, by the offering up of himself as a sin-offering to make atonement, gave him no rest and ease until he was engaged in it, whence it wrought unto the utmost.
[2.] The exercise of his grace and love. This he knew was the way to open the treasures of grace and love, that they might be poured out on sinners, to the everlasting glory of God; for this was the design of God in the whole, <450324>Romans 3:24-26. This zeal and affection unto the glory of God's righteousness, faithfulness, and grace, which was wrought in the heart of Christ by the eternal Spirit, was that wherein principally he offered up himself unto God.
(3.) His holy submission and obedience unto the wilt of God, which were now in the height of their exercise, and grace advanced unto the utmost in them, was another especial part of this his offering up of himself. That this was wrought in him by the holy or eternal Spirit was before declared. And it is frequently expressed as that which had an especial influence into the efficacy and merit of his sacrifice: <502308>Philippians 2:8, "He humbled himself, and became obedient unto death, even the death of the cross." And when he
"offered up prayers and supplications, though he were a Son, yet learned he obedience by the things which he suffered," <580507>Hebrews 5:7, 8;
223
that is, he experienced obedience in suffering. It is true that the Lord Christ, in the whole course of his life, yielded obedience unto God, as he was "made of a woman, made under the law," <480404>Galatians 4:4; but now he came to the great trial of it, with respect unto the especial command of the Father "to lay down his life," and to "make his soul an offering for sin," <235310>Isaiah 53:10. This was the highest act of obedience unto God that ever was, or ever shall be to all eternity; and therefore doth God so express his satisfaction therein and acceptance of it, <235311>Isaiah 53:11, 12; <502609>Philippians 2:9, 10. This was wrought in him, this he was wrought unto, by the Holy Spirit; and therefore by him he offered himself unto God.
(4.) There belongs also hereunto that faith and trust in God which, with fervent prayers, cries, and supplications, he now acted on God and his promises, both with respect unto himself and to the covenant which he was sealing with his blood. This our apostle represents as an especial work of his, testified unto in the Old Testament: <580213>Hebrews 2:13, "I will put my trust in him." And,
[1.] This respected himself, namely, that he should be supported, assisted, and carried through the work he had undertaken unto a blessed issue. Herein, I confess, he was horribly assaulted, until he cried out, "My God, my God, why hast thou forsaken me?" <192201>Psalm 22:1; but yet, after and through all his dreadful trial, his faith and trust in God were victorious. This he expressed in the depth and extremity of his trials, verses 9-11; and made such an open profession of it that his enemies, when they supposed him lost and defeated, reproached him with it, verse 8; <402743>Matthew 27:43. To this purpose he declares himself at large, <235007>Isaiah 50:7-9. So his faith and trust in God, as to his own supportment and deliverance, with the accomplishment of all the promises that were made unto him upon his engagement into the work of mediation, were victorious.
[2.] This respected the covenant, and all the benefits that the church of the elect was to be made partaker of thereby. The blood that he now shed was the "blood of the covenant," and it was shed for his church, namely, that the blessings of the covenant, might be communicated unto them, <480313>Galatians 3:13, 14. With respect hereunto did he also exercise faith in God, as appears fully in his prayer which he made when he entered on his oblation, John 17.
224
Now, concerning these instances we may observe three things to our present purpose: --
(1.) These and the like gracious actings of the soul of Christ were the ways and means whereby, in his death and blood-shedding, -- which was violent and by force inflicted on him as to the outward instruments, and was penal as to the sentence of the law, -- he voluntarily and freely offered up himself a sacrifice unto God for to make atonement; and these were the things which, from the dignity of his person, became efficacious and victorious. Without these his death and blood-shedding had been no oblation.
(2.) These were the things which rendered his offering of himself a "sacrifice to God of a sweet-smelling savor," <490502>Ephesians 5:2. God was so absolutely delighted and pleased with these high and glorious acts of grace and obedience in Jesus Christ that he smelled, as it were, a "savour of rest" towards mankind, or those for whom he offered himself, so that he would be angry with them no more, curse them no more, as it is said of the type of it in the sacrifice of Noah, <010820>Genesis 8:20, 21. God was more pleased with the obedience of Christ than he was displeased with the sin and disobedience of Adam, <450517>Romans 5:17-21. It was not, then, [by] the outward suffering of a violent and bloody death, which was inflicted on him by the most horrible wickedness that ever human nature brake forth into, that God was atoned, <440223>Acts 2:23; nor yet was it merely his enduring the penalty of the law that was the means of our deliverance; but the voluntary giving up of himself to be a sacrifice in these holy acts of obedience was that upon which, in an especial manner, God was reconciled unto us.
(3.) All these things being wrought in the human nature by the Holy Ghost, who, in the time of his offering, acted all his graces unto the utmost, he is said thereon to "offer himself unto God through the eternal Spirit," by whom, as our high priest, he was consecrated, spirited, and acted thereunto.
Eighthly, There was a peculiar work of the Holy Spirit towards the Lord Christ whilst he was in the state of the dead; for here our preceding rule must be remembered, -- namely, that notwithstanding the union of the human nature of Christ with the divine person of the Son, yet the
225
communications of God unto it, beyond subsistence, were voluntary. Thus in his death the union of his natures in his person was not in the least impeached; but yet for his soul or spirit, he commends that in an especial manner into the hands of God his Father, -- <193105>Psalm 31:5, <422346>Luke 23:46, "Father, into thy hands I commend my spirit," -- for the Father had engaged himself in an eternal covenant to take care of him, to preserve and protect him even in death, and to show him again the "way and path of life," <191611>Psalm 16:11. Notwithstanding, then, the union of his person, his soul in its separate state was in an especial manner under the care, protection, and power of the Father, preserved in his love until the hour came wherein he showed him again the path of life. His holy body in the grave continued under the especial care of the Spirit of God; and hereby was accomplished that great promise, that "his soul should not be left in hell, nor the Holy One see corruption," <191610>Psalm 16:10; <440231>Acts 2:31. It is the body of Christ which is here called "The Holy One," as it was made a "holy thing" by the conception of it in the womb by the power of the Holy Ghost. And it is here spoken of in contradistinction unto his soul, and opposed by Peter unto the body of David, which when it died saw corruption, <440229>Acts 2:29. This pure and holy substance was preserved in its integrity by the overshadowing power of the Holy Spirit, without any of those accidents of change which attend the dead bodies of others. I deny not but there was use made of the ministry of angels about the dead body of Christ whilst it was in the grave, even those which were seen sitting afterward in the place where he lay, <432012>John 20:12; by these was it preserved from all outward force and violation; -- but this also was under the peculiar care of the Spirit of God, who how he worketh by angels hath been before declared.
Ninthly, There was a peculiar work of the Holy Spirit in his resurrection, this being the completing act in laying the foundation of the church, whereby Christ entered into his rest, -- the great testimony given unto the finishing of the work of redemption, with the satisfaction of God therein, and his acceptation of the person of the Redeemer. It is, on various accounts, assigned distinctly to each person in the Trinity; and this not only as all the external works of God are undivided, each person being equally concerned in their operation, but also upon the account of their especial respect unto and interest in the work of redemption, in the
226
manner before declared. Unto the Father it is ascribed, on the account of his authority, and the declaration therein of Christ's perfect accomplishment of the work committed unto him: <440224>Acts 2:24,
"Him hath God raised up, having loosed the pains of death: because it was not possible that he should be holden of it."
It is the Father who is spoken of, and he is said, as in other places, to raise Christ from the dead; but this he doth with respect unto "his loosing the pains of death," -- lus> av tav< wdj in~ av tu~ qanat> ou. These are the twm, ;Ayleb]j,, which, with a little alteration of one vowel, f73 signify the "sorrows of death," or the "cords of death;" for tiwm, Q; ylbe j] , are the "sorrows of death," and tw,m;Aylbe ]j, are the "cords of death." See <191804>Psalm 18:4, <19B603>116:3. And the "sorrows of death" here intended were the "cords" of it, -- that is, the power it had to bind the Lord Christ for a season under it; for the "pains of death," that is, the wdj in~ ev, "tormenting pains," ended in his death itself. But the consequents of them are here reckoned unto them, or the continuance under the power of death, according unto the sentence of the law. These God loosed, when, the law being fully satisfied, the sentence of it was taken off, and the Lord Christ was acquitted from its whole charge. This was the act of God the Father, as the supreme rector and judge of all. Hence he is said to "raise him from the dead," as the judge by his order delivereth an acquitted prisoner or one who hath answered the law. The same work he also takes unto himself: <431017>John 10:17, 18,
"I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again."
For although men by violence took away his life, when "with wicked hands they crucified and slew him," <440223>Acts 2:23, 3:15, yet because they had neither authority nor ability so to do without his own consent, he saith no man did, or could, take away his life, -- that is, against his will, by power over him, as the lives of other men are taken away; for this neither angels nor men could do. So, also, although the Father is said to raise him from the dead by taking off the sentence of the law, which he had answered, yet he himself also took his life again by an act of the love, care,
227
and power of his divine nature, his living again being an act of his person, although the human nature only died. But the peculiar efficiency in the reuniting of his most holy soul and body was an effect of the power of the Holy Spirit: 1<600318> Peter 3:18, "He was put to death in the flesh, but quickened by the Spirit;" zwopoihqeimati, -- "he was restored to life by the Spirit." And this was that Spirit whereby he preached unto them that were disobedient in the days of Noah, verses 19, 20; or that Spirit of Christ which was in the prophets from the foundation of the world, chapter <600111>1:11; by which he preached in Noah unto that disobedient generation, 2<610205> Peter 2:5, whereby the Spirit of God strove for a season with those inhabitants of the old world, <010603>Genesis 6:3; -- that is, the Holy Spirit of God. To the same purpose we are instructed by our apostle: <450811>Romans 8:11, "If the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you;" -- "God shall quicken our mortal bodies also by the same Spirit whereby he raised Christ from the dead;" for so the relation of the one work to the other requires the words to be understood. And he asserts again the same expressly, <490117>Ephesians 1:17-20. He prays that God would give his Holy Spirit unto them as a Spirit of wisdom and revelation, verse 17. The effects thereof in them and upon them are described, verse 18. And this he desires that they may so be made partakers of as that, by the work of the Spirit of God in themselves, renewing and quickening them, they might have an experience of that exceeding greatness of his power which he put forth in the Lord Christ when he raised him from the dead. And the evidence or testimony given unto his being the Son of God, by his resurrection from the dead, is said to be "according to the Spirit of holiness," or the Holy Spirit, <450104>Romans 1:4. He was positively declared to be the Son of God by his resurrection from the dead, ejn duna>mei kata< Pneum~ a agJ iwsun> hv, -- that is, by the "powerful working of the Holy Spirit." This, also, is the intendment of that expression, 1<540316> Timothy 3:16, "Justified in the Spirit." God was "manifest in the flesh," by his incarnation and passion therein; and "justified in the Spirit," by a declaration of his acquitment from the sentence of death and all the evils which he underwent, with the reproaches wherewith he was contemptuously used, by his quickening and resurrection from the dead, through the mighty and effectual working of the Spirit of God.
228
Tenthly, It was the Holy Spirit that glorified the human nature [of Christ], and made it every way meet for its eternal residence at the right hand of God, and a pattern of the glorification of the bodies of them that believe on him. He who first made his nature holy, now made it glorious. And as we are made conformable unto him in our souls here, his image being renewed in us by the Spirit, so he is in his body, now glorified by the effectual operation of the same Spirit, the exemplar and pattern of that glory which in our mortal bodies we shall receive by the same Spirit; for "when he shall appear, we shall be like him," 1<620302> John 3:2, seeing he will "change our vile bodies, that they may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself," <500321>Philippians 3:21.
And these are some of the principal instances of the operation of the Holy Spirit on the human nature of the Head of the church. The whole of them all, I confess, is a work that we can look but little into; only what is plainly revealed we desire to receive and embrace, considering that if we are his, we are predestinated to be made conformable in all things unto him, and that by the powerful and effectual operation of that Spirit which thus wrought all things in him, to the glory of God. And as it is a matter of unspeakable consolation unto us to consider what hath been done in and upon our nature by the application of the love and grace of God through his Spirit unto it; so it is of great advantage, in that it directs our faith and supplications in our endeavors after conformity with him, which is our next end, under the enjoyment of God in glory. What, therefore, in these matters we apprehend, we embrace; and for the depth of them, they are the objects of our admiration and praise.
II. There is yet another work of the Holy Spirit, not immediately in and
upon the person of the Lord Christ, but towards him, and on his behalf, with respect unto his work and office; and it compriseth the head and fountain of the whole office of the Holy Spirit towards the church. This was his witness-bearing unto the Lord Christ, -- namely, that he was the Son of God, the true Messiah, and that the work which he performed in the world was committed unto him by God the Father to accomplish. And this same work he continueth to attend unto unto this day, and will do so to the consummation of all things. It is known how the Lord Christ was reproached whilst he was in this world, and how ignominiously he was
229
sent out of it by death. Hereon a great contest ensued amongst mankind, wherein heaven and hell were deeply engaged. The greatest part of the world, the princes, rulers, and wise men of it, affirmed that he was an impostor, a seducer, a malefactor, justly punished for his evil deeds. He, on the other side, chose twelve apostles to bear testimony unto the holiness of his life, the truth and purity of his doctrine, the accomplishment of the prophecies of the Old Testament in his birth, life, work, and death; and, in especial, unto his resurrection from the dead, whereby he was justified and acquitted from all the reproaches of hell and the world, and their calumnies refelled. But what could the testimony of twelve poor men, though never so honest, prevail against the confronting suffrage of the world? Wherefore, this work of bearing witness unto the Lord Christ was committed unto Him who is above and over all, who knoweth how, and is able, to make his testimony prevalent: <431526>John 15:26, "When the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me." Accordingly, the apostles plead his concurring testimony: <440532>Acts 5:32, "We are his witnesses of these things; and so also is the Holy Ghost, whom God hath given to them that obey him." And how he thus gave his testimony our apostle declares, <580204>Hebrews 2:4, "God also bearing witness with them" (that is, the apostles), "both with signs and wonders, and with divers miracles, and gifts of the Holy Spirit, according to his own will." The first principal end why God gave the Holy Spirit to work all those miraculous effects in them that believed in Jesus, was, to bear witness unto his person that he was indeed the Son of God, owned and exalted by him; for no man not utterly forsaken of all reason and understanding, not utterly blinded, would once imagine that the Holy Spirit of God would work such marvelous operations in and by them who believed on him, if he designed not to justify his person, work, and doctrine thereby. And this in a short time, together with that effectual power which he put forth in and by the preaching of the word, carried not only his vindication against all the machinations of Satan and his instruments throughout the world, but also subdued the generality of mankind unto faith in him and obedience unto him, 2<471004> Corinthians 10:4, 5. And upon this testimony it is that there is real faith in him yet maintained in the world. This is that which he promised unto his disciples whilst he was yet with them in the world, when their hearts were
230
solicitous how they should bear up against their adversaries upon his absence.
"I will," saith he, "send the Comforter unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: of sin, because they believe not on me; of righteousness, because I go to my Father, and ye see me no more; of judgment, because the prince of this world is judged," <431607>John 16:7-11.
The reason why the world believed not on Christ was, because they believed not that he was sent of God, chapter <430929>9:29. By his testimony the Spirit was to reprove the world of their infidelity, and to convince them of it by evidencing the truth of his mission; for hereon the whole issue of the controversy between him and the world did depend. Whether he were righteous or a deceiver was to be determined by his being sent or not sent of God; and, consequently, God's acceptance or disapprobation of him. That he was so sent, so approved, the Holy Spirit convinced the world by his testimony, manifesting that he "went to the Father," and was exalted by him; for it was upon his ascension and exaltation that he received and poured out the promise of the Spirit to this purpose, <440233>Acts 2:33. Moreover, whilst he was in the world there was an unrighteous judgment, by the instigation of Satan, passed upon him. On this testimony of the Spirit, that judgment was to be reversed, and a contrary sentence passed on the author of it, the prince of this world; for by the gospel so testified unto was he discovered, convicted, judged, condemned, and cast out of that power and rule in the world which, by the darkness of the minds of men within and idolatry without, he had obtained and exercised. And that the Holy Spirit continueth to do the same work, though not absolutely by the same means, unto this very day, shall be afterward declared.
And by these considerations may we be led into that knowledge of and acquaintance with our Lord Jesus Christ, which is so necessary, so useful, and so much recommended unto us in the Scripture. And the utter neglect of learning the knowledge of Christ, and of the truth as it is in him, is not more pernicious unto the souls of men than is the learning of it by undue means, whereby false and mischievous ideas or representations of him are infused into the minds of men. The Papists would learn and teach him by
231
images, the work of men's hands, and teachers of lies: for besides that they are forbidden by God himself to be used unto any such purposes, and therefore cursed with barrenness and uselessness, as to any end of faith or holiness, they are in themselves suited only to ingenerate low and carnal thoughts in depraved superstitious minds; for as the worshippers of such images know not what is the proper cause nor the proper object of that reverence and those affections they find in themselves, when they approach unto them and adore before them, so the apprehensions which they can have hereby tend but to the "knowing after the flesh," which the apostle looked on as no part of his duty, 2<470516> Corinthians 5:16. But the glory of the human nature, as united unto the person of the Son of God, and engaged in the discharge of his office of mediator, consists alone in these eminent, peculiar, ineffable communications of the Spirit of God unto him, and his powerful operations in him; this is represented unto us in the glass of the gospel, which we beholding by faith, are changed into the same image by the same Spirit, 2<470318> Corinthians 3:18.
Our Lord Christ himself did foretell us that there would be great inquiries after him, and that great deceits would be immixed therewithal.
"If," saith he, "they shall say unto you, Behold, he is in the desert, go not forth: behold, he is in the secret chambers, believe it not," <402426>Matthew 24:26.
It is not a wilderness, low, persecuted, inglorious, and invisible condition, as to outward profession, that our Savior here intendeth: for himself foretold that his church should be driven into the wilderness, and nourished there, and that for a long season, <661206>Revelation 12:6; and where his church is, there is Christ, for his promise is, to be with them and among them unto the end of the world, <402820>Matthew 28:20. Nor by "secret chambers" doth he intend those private places of meeting for security which all his disciples, for some hundreds of years, were compelled unto and did make use of, after his apostles, who met sometimes in an upper room, sometimes in the night, for fear of the Jews; and such, it is notorious, were all the meetings of the primitive Christians. But our Savior here foretells the false ways that some would pretend he is taught by and found in; for, first, some would say he was ejn th~| ejrhm> w|, "in the desert" or wilderness, and if men would go forth thither, there they would see him
232
and find him. And there is nothing intended hereby but the ancient superstitious monks, who, under a pretense of religion, retired themselves into deserts and solitary places; for there they pretended great intercourse with Christ, great visions and appearances of him, being variously deluded and imposed on by Satan and their own imaginations. It is ridiculous on the one hand, and deplorable on the other, to consider the woeful follies, delusions, and superstitions this sort of men fell into; yet was in those days nothing more common than to say that Christ was in the desert, conversing with the monks and anchorites. "Go not forth unto them," saith our Lord Christ; "for in so doing ye will be deceived." And again saith he, "If they say unto you, He is enj toi~v tamei>oiv, in the secret chambers, believe it not." There is, or I am much deceived, a deep and mysterious instruction in these words. Tamei~a signifies those secret places in a house where bread and wine and cates f74 of all sorts are laid up and stored. This is the proper signification and use of the word. What pretense, then, could there be for any to say that Christ was in such a place? Why, there ensued so great a pretense hereof, and so horrible a superstition thereon, that it was of divine wisdom to foresee it, and of divine goodness to forewarn us of it; for it is nothing but the popish figment of transubstantiation that is intended. Christ must be in the secret places where their wafer and wine were deposited, -- that is, ejn toiv~ tameio> iv. Concerning this, saith our Savior, "Believe them not." All crafts, and frauds, and bloody violences, will be used to compel you to believe a Christ in the pix and repository; but, if you would not be seduced, "believe them not." Such are the false ways whereby some have pretended to teach Christ and to learn him, which have led them from him into hurtful snares and perdition. The consideration that we have insisted on will guide us, if attended to, unto a spiritual and saving knowledge of him. And we are to learn thus to know him, --
First, That we may love him with a pure unmixed love. It is true, it is the person of Christ as God and man that is the proper and ultimate object of our love towards him; but a clear distinct consideration of his natures and their excellencies is effectual to stir up and draw forth our love towards him. So the spouse in the Canticles, rendering a reason of her intense affections towards him, says that "he is white and ruddy, the chiefest of ten thousand;" that is, perfect in the beauty of the graces of the Holy
233
Spirit, which rendered him exceeding amiable. So also <194502>Psalm 45:2. Would you, therefore, propose Christ unto your affections, so as that your love unto him may be sincere and without corruption, as it is required to be, <490624>Ephesians 6:24, that you may not lavish away the actings of your souls upon a false object, and think you love Christ, when you love only the imaginations of your own breasts? -- consider his human nature, as it was rendered beautiful and lovely by the work of the Spirit of God upon it, before described. Do you love him because he was and is so full of grace, so full of holiness, because in him there was an allfullness of the graces of the Spirit of God? Consider aright what hath been delivered concerning him, and if you can and do, on the account thereof, delight in him and love him, your love is genuine and spiritual; but if your love be merely out of an apprehension of his being now glorious in heaven, and there able to do you good or evil, it differs not much from that of the Papists, whose love is much regulated in its actings by the good or bad painting of the images whereby they represent him. You are often pressed to direct your love unto the person of Christ, and it is that which is your principal duty in this world; but this you cannot do without a distinct notion and knowledge of him. There are, therefore, three things in general that you are to consider to this purpose: --
1. The blessed union of his two natures in the same person. Herein he is singular, God having taken that especial state on him, which in no other thing or way had any consideration. This, therefore, is to have a specialty in our divine love to the person of Christ.
2. The uncreated glories of the divine nature, whence our love hath the same object with that which we owe unto God absolutely.
3. That perfection and fullness of grace which dwelt in his human nature, as communicated unto him by the Holy Spirit, whereof we have treated. If we love the person of Christ, it must be on these considerations; which whilst some have neglected, they have doted on their own imaginations, and whilst they have thought themselves even sick of love for Christ, they have only languished in their own fancies.
Secondly, We are to know Christ so as to labor after conformity unto him. And this conformity consists only in a participation of those graces whose fullness dwells in him. We can, therefore, no other way regularly press
234
after it, but by an acquaintance with and due consideration of the work of the Spirit of God upon his human nature; which is therefore worthy of our most diligent inquiry into.
And so have we given a brief delineation of the dispensation and work of the Holy Spirit in and towards the person of our .Lord Jesus Christ, the head of the church. His preparation of a mystical body for him, in his powerful gracious work on the elect of God, doth nextly ensue.
235
CHAPTER 5.
THE GENERAL WORK OF THE HOLY SPIRIT IN THE NEW CREATION WITH RESPECT UNTO THE MEMBERS OF THAT
BODY WHEREOF CHRIST IS THE HEAD.
Christ the head of the new creation -- Things premised in general unto the remaining work of the Spirit -- Things presupposed unto the work of the Spirit towards the church -- The love and grace of Father and Son -- The whole work of the building of the church committed to the Holy Spirit -- <440233>Acts 2:33 opened -- The foundation of the church in the promise of the Spirit, and its building by him alone -- -Christ present with his church only by his Spirit -- <402819>Matthew 28:19, 20; <440109>Acts 1:9,10, 3:21; <401819>Matthew 18:19, 20; 2<470616> Corinthians 6:16; 1<460316> Corinthians 3:16, compared -- The Holy Spirit works the work of Christ -- <431613>John 16:13-15 opened -- The Holy Spirit the peculiar author of all grace -- The Holy Spirit worketh all this according to his own will --
1. His will and pleasure is in all his works --
2. He works variously as to the kinds and degrees of his operations -- How he may be resisted, how not -- How the same work is ascribed unto the Spirit distinctly, and to others with him -- The general heads of his operations towards the church.
WE have considered the work of the Spirit of God in his laying the foundation of the church of the New Testament, by his dispensations towards the head of it, our Lord Jesus Christ. He is the foundation-stone of this building, with seven eyes engraven on him, or filled with an absolute perfection of all the gifts and graces of the Spirit, <380309>Zechariah 3:9, which when he is exalted also as "the headstone of the corner," there are shoutings in heaven and earth, crying, "Grace, grace unto him!" chapter 4:7. As upon the laying of the foundation and placing of the corner-stone of the earth in the old creation, "the morning stars sang together, and all the sons of God shouted for joy," Job<183806> 38:6, 7; so upon the laying of this foundation, and placing of this corner-stone in the new creation, all things
236
sing together and cry, "Grace, grace unto it!" The same hand which laid this foundation doth also finish the building. The same Spirit which was given unto him, "not by measure," <430334>John 3:34, giveth grace unto every one of us, "according to the measure of the gift of Christ," <490407>Ephesians 4:7. And this falleth now under our consideration, -- namely, the perfecting the work of the new creation by the effectual operation and distributions of the Spirit of God. And this belongs unto the establishment of our faith, that he who prepared, sanctified, and glorified the human nature, the natural body of Jesus Christ, the head of the church, hath undertaken to prepare, sanctify, and glorify his mystical body, or all the elect given unto him of the Father. Concerning which, before we come to consider particular instances, some things in general must be premised, which are these that follow: --
First, Unto the work of the Holy Spirit towards the church some things are supposed, from whence it proceeds, which it is built upon and resolved into. It is not an original but a perfecting work. Some things it supposeth, and bringeth all things to perfection; and these are, --
1. The love, grace, counsel, and eternal purpose of the Father; 2. The whole work of the mediation of Jesus Christ, (which things I have handled elsewhere;) -- for it is the peculiar work of the Holy Spirit to make those things of the Father and Son effectual unto the souls of the elect, to the praise of the glory of the grace of God. God doth all things for himself, and his supreme end is the manifestation of his own glory. And in the old or first creation, he seems principally, or firstly, to intend the demonstration and exaltation of the glorious essential properties of his nature, his goodness, power, wisdom, and the like, as <191901>Psalm 19:1-4, <450119>Romans 1:19-21, <441415>Acts 14:15-17, 17:24-28; leaving only on the works of his hands some obscure impressions of the distinction of persons, subsisting in the unity of that Being whose properties he had displayed and glorified. But in the work of the new creation, God firstly and principally intends the especial revelation of each person of the whole Trinity distinctly, in their peculiar distinct operations; all which tend ultimately to the manifestation of the glory of his nature also. And herein consists the principal advantage of the New Testament above the Old; for although the work of the new creation was begun and carried on secretly and virtually under the Old Testament, yet they had not a full discovery of the
237
economy of the holy Trinity therein, which was not evidently manifest until the whole work was illustriously brought to light by the gospel. Hence, although there appear a vigorous acting of faith and ardency of affection in the approaches of the saints unto God under the Old Testament, yet as unto a clear access to the Father through the Son by the Spirit, as <490218>Ephesians 2:18, wherein the life and comfort of our communion with God do consist, we hear nothing of it. Herein, therefore, God plainly declares that the foundation of the whole was laid in the counsel, will, and grace of the Father, chapter 1:3-6; then that the making way for the accomplishing of that counsel of his, so that it might be brought forth to the praise of his glory, is by the mediation of the Son, God having designed in this work to bring things so about, that "all men should honor the Son, even as they honor the Father," <430523>John 5:23. There yet remains the actual application of all to the souls of men, that they may be partakers of the grace designed in the counsel of the Father, and prepared in the mediation of the Son; and herein is the Holy Spirit to be manifested and glorified, that he also, together with the Father and the Son, may be known, adored, worshipped, according unto his own will. This is the work that he hath undertaken. And hereon, upon the solemn initiation of any person into the covenant of God, in answer unto this design and work, he is baptized into "the name of the Father, and of the Son, and of the Holy Ghost," <402819>Matthew 28:19. And these things have been discoursed of before, though necessarily here called over again.
Secondly, From the nature and order of this work of God it is, that after the Son was actually exhibited in the flesh, according to the promise, and had fulfilled what he had taken upon him to do in his own person, the great promise of carrying on and finishing the whole work of the grace of God in our salvation concerns the sending of the Holy Spirit to do and perform what he also had undertaken. f75 Thus, when our Lord Jesus Christ was ascended into heaven, and began conspicuously and gloriously to carry on the building of his church upon himself, the rock and foundation of it, it is said, that, "being by the right hand of God exalted, he received of the Father the promise of the Holy Spirit," <440233>Acts 2:33; which must be a little opened: --
1. Before he departed from his disciples, as hath been mentioned on several occasions, he comforted and cheered their drooping spirits with the
238
promise of sending him unto them, which he often repeated and inculcated on their minds, <431415>John 14:15-17. And,
2. When he was actually leaving them, after his resurrection, he gives them order to sit still, and not to engage in the public work of building the church, whereunto he had designed them, until that promise were actually accomplished towards them: <440104>Acts 1:4,
"Being assembled together with them, he commanded them that they should not depart from Jerusalem, but wait for the promise of the Father;"
and verse 8,
"Ye shall receive power, after that the Holy Ghost is come upon you; and ye shall be witnesses unto me both in Jerusalem, and in all Judea, and in Samaria, and unto the utmost part of the earth."
He would have them look neither for assistance in their work, nor success unto it, but from the promised Spirit alone; and lets them know, also, that by his aid they should be enabled to carry their testimony of him to the uttermost parts of the earth. And herein lay, and herein doth lie, the foundation of the ministry of the church, as also its continuance and efficacy. The kingdom of Christ is spiritual, and, in the animating principles of it, invisible. If we fix our minds only on outward order, we lose the rise and power of the whole. It is not an outward visible ordination by men, -- though that be necessary, by rule and precept, -- but Christ's communication of that Spirit, the everlasting promise whereof he received of the Father, that gives being, life, usefulness, and success, to the ministry. Wherefore, also, 3. Upon his ascension, in the accomplishment of the great promises given unto the church under the Old Testament, <234403>Isaiah 44:3, <290228>Joel 2:28, 29, as also of his own, newly given unto his disciples, he poured forth his Spirit on them. This the apostle Peter declares in this place: "Being exalted by the right hand of God, and having received of the Father the promise of the Holy Spirit, he shed forth what they then saw and heard," in the miraculous operations and effects of it. And he is said then to receive the promise of the Father, because he then received the thing promised. The promise was not then first given unto him, nor did he then receive it for himself; for as the promise was given
239
long before, so in his own person he had received the fullness of the Spirit from his incarnation, as hath been declared: but now he had power given him actually to fulfill and accomplish the promise in the collation of the thing promised, and is thence said to receive the promise. So <581113>Hebrews 11:13, 39, it is said of all believers under the Old Testament, that they "died in faith, not having received the promise;" that is, the thing promised was not actually exhibited in their days, though they had the promise of it, as it is expressly said of Abraham, chapter <580706>7:6. The promise, therefore, itself was given unto the Lord Christ, and actually received by him in the covenant of the mediator, when he undertook the great work of the restoration of all things, to the glory of God; for herein had he the engagement of the Father that the Holy Spirit should be poured out on the sons of men, to make effectual unto their souls the whole work of his mediation: wherefore, he is said now to "receive this promise," because on his account, and by him as exalted, it was now solemnly accomplished in and towards the church. In the same manner the same thing is described, <196818>Psalm 68:18, "Thou hast ascended on high, thou hast led captivity captive; thou hast received gifts for men;" which is rendered, <490408>Ephesians 4:8, "Thou hast given gifts unto men:" for he received the promise at this time only to give out the Spirit and his gifts unto men. And if any are so fond as to expect strength and assistance in the work of the ministry without him, or such success in their labors as shall find acceptance with God, they do but deceive their own souls and others.
Here lay the foundation of the Christian church: The Lord Christ had called his apostles to the great work of building his church, and the propagation of his gospel in the world. Of themselves, they were plainly and openly defective in all qualifications and abilities that might contribute anything thereunto. But whatever is wanting in themselves, whether light, wisdom, authority, knowledge, utterance, or courage, he promiseth to supply them withal. And this he would not do, nor did, any otherwise but by sending the Holy Spirit unto them; on whose presence and assistance alone depended the whole success of their ministry in the world. It was "through the Holy Ghost that he gave commandments unto them," <440102>Acts 1:2. Those commandments concern the whole work in preaching the gospel and founding of the church; and these he gives unto them through the actings of divine wisdom in the human nature by the Holy Ghost. And
240
on their part, without his assistance he forbids them to attempt anything, verses 4, 8. In this promise, then, the Lord Christ founded the church itself, and by it he built it up. And this is the hinge whereon the whole weight of it doth turn and depend unto this day. Take it away, suppose it to cease as unto a continual accomplishment, and there will be an absolute end of the church of Christ in this world; -- no dispensation of the Spirit, no church. He that would utterly separate the Spirit from the word had as good burn his Bible. The bare letter of the New Testament will no more ingenerate faith and obedience in the souls of men, no more constitute a church-state among them who enjoy it, than the letter of the Old Testament doth so at this day among the Jews, 2<470306> Corinthians 3:6, 8. But blessed be God, who hath knit these things together towards his elect, in the bond of an everlasting covenant! <235921>Isaiah 59:21. Let men, therefore, cast themselves into what order they please, institute what forms of government and religious worship they think good; let them do it either by an attendance according unto the best of their understandings unto the letter of the Scripture, or else in an exercise of their own wills, wisdom, and invention, -- if the work of the Spirit of God be disowned or disclaimed by them, if there be not in them and upon them such a work of his as he is promised [for] by our Lord Jesus Christ, there is no churchstate amongst them, nor as such is it to be owned or esteemed. And on the ministry and the church do all ordinary communications of grace from God depend.
Thirdly, It is the Holy Spirit who supplies the bodily absence of Christ, and by him doth he accomplish all his promises to the church. Hence, some of the ancients call him "Vicarium Christi," "The vicar of Christ," or him who represents his person, and dischargeth his promised work: Operam navat Christo vicariam. When our Lord Jesus was leaving the world, he gave his disciples command to "preach the gospel," <411615>Mark 16:15, and to "disciple all nations" into the faith and profession thereof, <402819>Matthew 28:19. For their encouragement herein, he promiseth his own presence with them in their whole work, wherever any of them should be called unto it, and that whilst he would have the gospel preached on the earth. So saith he, "I am with you alway, even unto the end of the world," or the consummation of all things, verse 20. Immediately after he had thus spoken unto them, "while they beheld, he was taken up, and a cloud
241
received him out of their sight," and they "looked steadfastly toward heaven as he went up," <440109>Acts 1:9, 10. Where now is the accomplishment of his promise that he would be with them unto the end of all things, which was the sole encouragement he gave them unto their great undertaking? It may be that after this his triumphant ascension into heaven, to take possession of his kingdom and glory, he came again unto them, and made his abode with them.
"No," saith Peter; "the heaven must receive him until the times of restitution of all things," <440321>Acts 3:21.
How, then, is this promise of his made good, which had such a peculiar respect unto the ministry and ministers of the gospel, that without it none can ever honestly or conscientiously engage in the dispensation of it, or expect the least success upon their so doing? Besides, he had promised unto the church itself, that
"wherever two or three were gathered together in his name, that he would be in the midst of them," <401819>Matthew 18:19, 20.
Hereon do all their comforts and all their acceptance with God depend. I say, all these promises are perfectly fulfilled by his sending of the Holy Spirit. In and by him he is present with his disciples in their ministry and their assemblies. And whenever Christ leaves the world, the church must do so too; for it is his presence alone which puts men into that condition, or invests them with that privilege: for so he saith, "I will dwell in them, and walk in them; and I will be their God, and they shall be my people," 2<470616> Corinthians 6:16; <032612>Leviticus 26:12. Their being the "people of God," so as therewithal to be "the temple of the living God," -- that is, to be brought into a sacred church-state for his worship, -- depends on his "dwelling in them and walking in them." And this he doth by his Spirit alone; for,
"Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you?" 1<460316> Corinthians 3:16.
He, therefore, so far represents the person, and supplies the bodily absence of Christ, that on his presence the being of the church, the success of the ministry, and the edification of the whole, do absolutely depend.
242
And this, if anything in the whole gospel, deserves our serious consideration; for, --
1. The Lord Jesus hath told us that his presence with us by his Spirit is better and more expedient for us than the continuance of his bodily presence. Now, who is there that hath any affection for Christ but thinks that the carnal presence of the human nature of Christ would be of unspeakable advantage unto him? And so, no doubt, it would, had any such thing been designed or appointed in the wisdom and love of God. But so it is not; and, on the other side, we are commanded to look for more advantage and benefit by his spiritual presence with us, or his presence with us by the Holy Ghost. It is, therefore, certainly incumbent on us to inquire diligently what valuation we have hereof, and what benefit we have hereby; for if we find not that we really receive grace, assistance, and consolation, from this presence of Christ with us, we have no benefit at all by him nor from him, for he is now no otherwise for these ends with any but by his Spirit. And this they will one day find whose profession is made up of such a sottish contradiction as to avow an honor for Jesus Christ, and yet blaspheme his Spirit in all his holy operations.
2. The Lord Christ having expressly promised to be present with us to the end of all things, there are great inquiries how that promise is accomplished. Some say he is present with us by his ministers and ordinances; but how, then, is he present with those ministers themselves, unto whom the promise of his presence is made in an especial manner? The Papists would have him carnally and bodily present in the sacrament; but he himself hath told us that "the flesh," in such a sense, "profiteth nothing," <430663>John 6:63, and that it is the "Spirit alone that quickeneth." The Lutherans fancy an omnipresence, or ubiquity of his human nature, by virtue of its personal union; but this is destructive of that nature itself, which being made to be everywhere, as such a nature, is truly nowhere; and the most learned among them are ashamed of this imagination. The words of Schmidt on <490410>Ephesians 4:10, Ina plhrws> h ta< pan> ta, are worthy of consideration: --
"Per ta< pan> ta, aliqui intelligunt totum mundum, seu totum universum hoc, exponuntque ut omnipraesentia sua omnibus in mundo locis adesset, loca omnia implendo: et hi verbum plhrw>sh
243
de physicâ et crassâ impletione accipiunt; quam tamen talis plh>rwsiv seu impletio locorum in mundo omnium quae vel expansionem corpoream in quantitate continuâ, vel multiplicationem, imo infinitam multitudinem unius ejusdemque corperis in discreta praesupponit, et ex humana speculatione orta est, falsoque nostris ecclesiis affingitur" (wherein yet he confesseth that it is taught); "ne cogitanda quidem sit pio homini; sed potius omnipraesentia Christi hominis -- uti promissa est, modo nobis ineffabili credi, et multo certius aliunde sciri pessit ex ipsius promissione," <402820>Matthew 28:20.
This way, as we say with the Scripture, is by his Spirit, the perfect manner of whose presence and operation is ineffable.
Fourthly, As he represents the person and supplies the room and place of Jesus Chest, so he worketh and effecteth whatever the Lord Christ hath taken upon himself to work and effect towards his disciples. Wherefore, as the work of the Son was not his own work, but rather the "work of the Father who sent him," and in whose name he performed it, so the work of the Holy Spirit is not his own work, but rather the work of the Son, by whom he is sent, and in whose name he doth accomplish it: <431613>John 16:1315,
"Howbeit when the Spirit of truth is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. All things that the Father hath are mine: therefore said I, that he shall take of mine, and shall show it unto you."
He comes to reveal and communicate truth and grace to the disciples of Christ; and in his so doing he "speaks not of himself," that is, of himself only. He comes not with any absolute new dispensation of truth or grace, distinct or different from that which is in and by the Lord Christ, and which they had heard from him. The Holy Spirit being promised unto the disciples, and all their work and duty being suspended on the accomplishment of that promise, whereas he is God, they might suppose that he would come with some absolute new dispensation of truth, so that what they had learned and received from Christ should pass away and be
244
of no use unto them. To prevent any such apprehension, he lets them know that the work he had to do was only to carry on and build on the foundation which was laid in his person or doctrine, or the truth which he had revealed from the bosom of the Father. And, --
1. This I take to be the meaning of that expression, "He shall not speak of himself;" -- "He shall reveal no other truth, communicate no other grace, but what is in, from, and by myself." This was the Holy Spirit to do; and this he did. And hereby may we try every spirit whether it be of God. That spirit which revealeth anything, or pretendeth to reveal anything, any doctrine, any grace, any truth, that is contrary unto, that is not consonant to, yea, that is not the doctrine, grace, or truth of Christ, as now revealed in the word, that brings anything new, his own, or of himself, that spirit is not of God. So it is added, --
2. "Whatsoever he shall hear, that shall he speak." This which he hears is the whole counsel of the Father and the Son concerning the salvation of the church. And how is he said to "hear" it? which word, in its proper signification, hath no place in the mutual internal actings of the divine persons of the holy Trinity. Being the Spirit of the Father and the Son, proceeding from both, he is equally participant of their counsels. So the outward act of hearing is mentioned as the sign of his infinite knowledge of the eternal counsels of the Father and Son; he is no stranger unto them. And this is a general rule, -- That those words which, with respect unto us, express the means of anything, as applied unto God, intend no more but the signs of it. Hearing is the means whereby we come to know the mind of another who is distinct from us; and when God is said to hearken or hear, it is a sign of his knowledge, not the means of it. So is the Holy Spirit said to "hear" those things, because he knows them; as he is also on the same account said to "search the deep things of God." Add hereunto that the counsel of these things is originally peculiar to the Father, and unto him it is everywhere peculiarly ascribed; therefore is the participation of the Spirit therein as a distinct person called his hearing. Hereunto,
3. His great work is subjoined: "He," saith Christ, "shall glorify me." This is the design that he is sent upon, this is the work that he comes to do; even as it was the design and work of Jesus Christ to glorify the Father, by whom he was sent. And this are they always to bear in mind who
245
stand in need of or pray for his assistance in their work or office in the church of God: He is given unto them, that through him they may give and bring glory to Jesus Christ. And,
4. How the Holy Spirit doth glorify the Lord Christ is also declared: "He shall receive of mine, and shall show it unto you." The communication of spiritual things from Christ by the Spirit is here called "his receiving" of them; as the communication of the Spirit from the Father by the Lord Christ to his disciples is called "his receiving of the promise." The Spirit cannot receive anything subjectively which he had not, as an addition unto him; it is therefore the economy of these things that is here intended. He is not said to receive them, as though before he had them not; for what can he who is God so receive? Only, when he begins to give them unto us, because they are peculiarly the things of Christ, he is said to receive them; for we can give nothing of another's but what we receive of him. Good things are given unto us from Christ by the Spirit; for so it is added, "And shall show them unto you;" -- "He shall make them known unto you; so declare them, and manifestly evidence them to you and in you, that ye shall understand and have experience of them in yourselves; show them by revelation, instructing you in them, by communication imparting them to you." And what are those things that he shall so declare? They are ta< ejma>, "my things," saith our Savior. The things of Christ may be referred unto two heads, -- his truth and his grace, <430117>John 1:17. The first he shows by revelation, the latter by effectual communication. His truth he showed unto them by revelation, as we have declared him to be the immediate author of all divine revelations. This he did unto the apostles by his inspirations, enabling them infallibly to receive, understand, and declare the whole counsel of God in Christ; for so, according unto the promise, he led them into all truth. And his grace he showed unto them in his pouring out both of his sanctifying graces and extraordinary gifts upon them in an abundant measure. And so he still continues to show the truth and grace of Christ unto all believers, though not in the same manner as unto the former, nor unto the same degree as unto the latter: for he shows unto us the "truth of Christ," or the truth that "came by Jesus Christ," by the word as written and preached, instructing us in it, and enlightening our minds spiritually and savingly to understand the mind of God therein; and of his grace he imparts unto us in our sanctification, consolation, and
246
communication of spiritual gifts, according unto the measure of the gift of Christ unto every one of us, as the present use of the church doth require; -- which things must be afterward declared.
5. And the reason of the assertion is added in the last place: "All things that the Father hath are mine; therefore said I, that he shall take of mine, and shall show it unto you." Two things may be observed in these words: --
(1.) The extent of the things of Christ, which are to be showed unto believers by the Spirit; and they are, "All the things that the Father hath." "They are mine," saith our Savior. And these "all things" may be taken either absolutely and personally, or with a restriction unto office.
[1.] All things that the Father hath absolutely were the Son's also; for, receiving his personality from the Father, by the communication of the whole entire divine nature, all the things of the Father must needs be his. Thus, "as the Father hath life in himself, so hath he given unto the Son to have life in himself," <430526>John 5:26. And the like may be said of all other essential properties of the Godhead.
[2.] But these seem not to be the "all things" here intended. They are not the "all things" of the divine nature, which he had by eternal generation, but the "all things" of spiritual grace and power, which he had by voluntary donation, <401127>Matthew 11:27; <430335>John 3:35, "The Father loveth the Son, and hath given all things into his hand." That is, all the effects of the love, grace, and will of the Father, whatever he had purposed in himself from eternity, and whatever his infinite power and goodness would produce in the pursuit thereof, were all given and committed unto Jesus Christ. So all things that the Father hath were his.
(2.) That these things may be rightly understood and apprehended, we must consider a twofold operation of God as three in one. The first hereof is absolute in all divine works whatever; the other respects the economy of the operations of God in our salvation. In those of the first sort, both the working and the work do in common and undividedly belong unto and proceed from each person. And the reason hereof is, because they are all effects of the essential properties of the same divine nature, which is in them all, or rather, which is the one nature of them all. But yet as they
247
have one nature, so there is an order of subsistence in that nature, and the distinct persons work in the order of their subsistence: <430519>John 5:19, 20,
"Verily, verily, I say unto you, The Son can do nothing of himself, but what he seeth the Father do: for what things soever he doeth, these also doeth the Son likewise."
The Father doth not first work in order of time, and then the Son, seeing of it, work another work like unto it; but the Son doth the same work that the Father doth. This is absolutely necessary, because of their union in nature. But yet in the order of their subsistence, the person of the Father is the original of all divine works, in the principle and beginning of them, and that in order of nature antecedently unto the operation of the Son. Hence he is said to "see" what the Father doth; which, according unto our former rule in the exposition of such expressions, when ascribed unto the divine nature, is the sign and evidence, and not the means, of his knowledge. He sees what the Father doth, as he is his eternal Wisdom. The like must be said of the Holy Spirit, with respect both unto the Father and Son. And this order of operation in the Holy Trinity is not voluntary, but natural and necessary from the one essence and distinct subsistences thereof. Secondly, There are those operations which, with respect unto our salvation, the Father, Son, and Holy Spirit do graciously condescend unto, which are those treated of in this place. Now, though the designing of this work was absolutely voluntary, yet, upon a supposition thereof, the order of its accomplishment was made necessary from the order of the subsistence of the distinct persons in the Deity; and that is here declared. Thus,
[1.] The things to be declared unto us and bestowed on us are originally the Father's things. He is the peculiar fountain of them all. His love, his grace, his wisdom, his goodness, his counsel, his will, are their supreme cause and spring. Hence are they said to be the "things that the Father hath."
[2.] They are made the things of the Son, -- that is, they are given and granted in and unto his disposal, -- on the account of his mediation; for thereby they were to be prepared for us and given out unto us, to the glory of God. Answerable hereunto, as the Lord Christ is mediator, all the things of grace are originally the Father's, and then given unto him.
248
[3.] They are actually communicated unto us by the Holy Spirit: "Therefore said I, he shall take of mine and shall show it unto you." He doth not communicate them unto us immediately from the Father. We do not so receive any grace from God, -- that is, the Father; nor do we so make any return of praise or obedience unto God. We have nothing to do with the person of the Father immediately. It is the Son alone by whom we have an access unto him, and by the Son alone that he gives out of his grace and bounty unto us. He that hath not the Son hath not the Father. With him, as the great treasurer of heavenly things, are all grace and mercy intrusted. The Holy Spirit, therefore, shows them unto us, works them in us, bestows them on us, as they are the fruits of the mediation of Christ, and not merely as effects of the divine love and bounty of the Father; and this is required from the order of subsistence before mentioned. Thus the Holy Spirit supplies the bodily absence of Jesus Christ, and effects what he hath to do and accomplish towards his [people] in the world; so that whatever is done by him, it is the same as if it were wrought immediately by the Lord Christ himself in his own person, whereby all his holy promises are fully accomplished towards them that believe.
And this instructs us in the way and manner of that communion which we have with God by the gospel; for herein the life, power, and freedom of our evangelical state do consist, and an acquaintance herewith gives us our translation "out of darkness into the marvelous light of God." The person of the Father, in his wisdom, will, and love, is the original of all grace and glory. But nothing hereof is communicated immediately unto us from him. It is from the Son, whom he loves, and hath given all things into his hand. He hath made way for the communication of these things unto us, unto the glory of God; and he doth it immediately by the Spirit, as hath been declared. Hereby are all our returns unto God to be regulated. The Father, who is the original of all grace and glory, is ultimately intended by us in our faith, thankfulness, and obedience; yet not so but that the Son and Spirit are considered as one God with him. But we cannot address ourselves with any of them immediately unto him. "There is no going to the Father," saith Christ, "but by me," <431406>John 14:6. "By him we believe in God," 1<600121> Peter 1:21. But yet neither can we do so unless we are enabled thereunto by the Spirit, the author in us of faith, prayer, praise, obedience, and whatever our souls tend unto God by. As the descending
249
of God towards us in love and grace issues or ends in the work of the Spirit in us and on us, so all our ascending towards him begins therein; and as the first instance of the proceeding of grace and love towards us from the Father is in and by the Son, so the first step that we take towards God, even the Father, is in and by the Son. And these things ought to be explicitly attended unto by us, if we intend our faith, and love, and duties of obedience should be evangelical. Take an instance of the prayers of wicked men under their convictions, or their fears, troubles, and dangers, and the prayers of believers. The former is merely vox naturae clamantis ad Dominum naturae, -- an outcry that distressed nature makes to the God of it, -- and as such alone it considers him. But the other is vox Spiritus adoptionis clamantis per Christum, Abba, Pater; it is the voice of the Spirit of adoption addressing itself in the hearts of believers unto God as a Father. And a due attendance unto this order of things gives life and spirit unto all that we have to do with God. Woe to professors of the gospel who shall be seduced to believe that all they have to do with God consists in their attendance unto moral virtue! It is fit for them so to do who, being weary of Christianity, have a mind to turn Pagans. But "our fellowship is," in the way described, "with the Father, and with his Son Jesus Christ." It is, therefore, of the highest importance unto us to inquire into and secure unto ourselves the promised workings of the Holy Spirit; for by them alone are the love of the Father and the fruits of the mediation of the Son communicated unto us, without which we have no interest in them, and by them alone are we enabled to make any acceptable returns of obedience unto God. It is sottish ignorance and infidelity to suppose that, under the gospel, there is no communication between God and us but what is, on his part, in laws, commands, and promises; and on ours, by obedience performed in our strength, and upon our convictions unto them. To exclude hence the real internal operations of the Holy Ghost, is to destroy the gospel. And, as we shall see farther afterward, this is the true ground and reason why there is a sin against the Holy Spirit that is irremissible: for he coming unto us to make application of the love of the Father and grace of the Son unto our souls, in the contempt of him there is a contempt of the whole actings of God towards us in a way of grace; for which there can be no remedy.
250
Fifthly, Whereas the Holy Spirit is the Spirit of grace, and the immediate efficient cause of all grace and gracious effects in men, wherever there is mention made of them or any fruits of them, it is to be looked on as a part of his work, though he be not expressly named, or it be not particularly attributed unto him. I know not well, or do not well understand, what some men begin to talk about moral virtue. Something they seem to aim at (if they would once leave the old Pelagian ambiguous expressions, and learn to speak clearly and intelligibly) that is in their own power, and so, consequently, [in the power] of all other men; at least, it is so with an ordinary blessing upon their own endeavors: which things we must afterward inquire into. But for grace, I think all men will grant that, as to our participation of it, it is of the Holy Spirit, and of him alone. Now, grace is taken two ways in the Scripture: --
1. For the gracious free love and favor of God towards us; and,
2. For gracious, free, effectual operations in us and upon us.
In both senses the Holy Spirit is the author of it as unto us: in the first, as to its manifestation and application; in the latter, as to the operation itself. For although he be not the principal cause nor procurer of grace in the first sense, which is the free act of the Father, yet the knowledge, sense, comfort, and all the fruits of it, are by him alone communicated unto us, as we shall see afterward; and the latter is his proper and peculiar work. This, therefore, must be taken for granted, that wherever any gracious actings of God in or towards men are mentioned, it is the Holy Spirit who is peculiarly and principally intended.
Sixthly, It must be duly considered, with reference unto the whole work of the Holy Spirit, that in whatever he doth, he acts, works, and distributes according to his own will. This our apostle expressly affirmeth. And sundry things of great moment do depend hereon in our walking before God; as, --
1. That the will and pleasure of the Holy Spirit is in all the goodness, grace, love, and power, that he either communicates unto us or worketh in us. He is not as a mere instrument or servant, disposing of the things wherein he hath no concern, or over which he hath no power; but in all things he worketh towards us according to his own will. We are, therefore, in what
251
we receive from him and by him, no less to acknowledge his love, kindness, and sovereign grace, than we do those of the Father and the Son.
2. That he doth not work, as a natural agent, ad ultimum virium, to the utmost of his power, as though in all he did he came and did what he could. He moderates all his operations by his will and wisdom. And, therefore, whereas some are said to "resist the Holy Ghost," <440751>Acts 7:51, and so to frustrate his work towards them, it is not because they can do so absolutely, but only they can do so as to some way, kind, or degree of his operations. Men may resist some sort or kind of means that he useth, as to some certain end and purpose, but they cannot resist him as to his purpose and the end he aims at; for he is God, and "who hath resisted his will?" <450919>Romans 9:19. Wherefore, in any work of his, two things are to be considered: --
(1.) What the means he maketh use of tend unto in their own nature; and,
(2.) What he intends by it. The first may be resisted and frustrated, but the latter cannot be so. Sometimes in and by that word which in its own nature tends to the conversion of sinners, he intendeth by it only their hardening, <230609>Isaiah 6:9, 10; <431240>John 12:40, 41; <442826>Acts 28:26, 27; <451108>Romans 11:8; and he can, when he pleaseth, exert that power and efficacy in working as shall take away all resistance. Sometimes he will only take order for the preaching and dispensation of the word unto men; for this also is his work, <441302>Acts 13:2. Herein men may resist his work, and reject his counsel concerning themselves; but when he will put forth his power, in and by the word, to the creating of a new heart in men and the opening of the eyes of them that are blind, he doth therein so take away the principle of resistance, that he is not, that he cannot be, resisted.
3. Hence, also, it follows that his works may be of various kinds, and that those which are of the same kind may yet be carried on unequally as to degrees. It is so in the operations of all voluntary agents, who work by choice and judgment. They are not confined to one sort of works, nor to the production of the same kind of effects; and where they design so to do, they moderate them as to degrees, according to their power and pleasure. Thus we shall find some of the works of the Holy Spirit to be such as may be perfect in their kind, and men may be made partakers of the whole end and intention of them, and yet no saving grace be wrought in them; such
252
are his works of illumination, conviction, and sundry others. Men, I say, may have a work of the Holy Spirit on their hearts and minds, and yet not be sanctified and converted unto God; for the nature and kind of his works are regulated by his own will and purpose. If he intend no more but their conviction and illumination, no more shall be effected; for he works not by a necessity of nature, so that all his operations should be of the same kind, and have their especial form from his nature, and not from his will. So, also, where he doth work the same effect in the souls of men, I mean the same in the kind of it, as in their regeneration he doth, yet he doth it by sundry means, and carrieth it on to a great inequality, as to the strengthening of its principle, and increase of its fruits unto holiness; and hence is that great difference as to light, holiness, and fruitfulness, which we find among believers, although all alike partakers of the same grace for the kind thereof. The Holy Spirit worketh in all these things according to his own will, whereof there neither is nor can be any other rule but his own infinite wisdom. And this is that which the apostle minds the Corinthians of, to take away all emulation and envy about spiritual gifts, that everyone should orderly make use of what he had received to the profit and edification of others. "They are," saith he, "given and distributed by the same Spirit, according to his own will, to one after one manner, unto another after another; so that it is an unreasonable thing for any to contend about them."
But it may be said, "That if not only the working of grace in us, but also the effects and fruits of it, in all its variety of degrees, is to be ascribed unto the Holy Spirit and his operations in us according to his own will, then do we signify nothing ourselves; nor is there any need that we should either use our endeavors and diligence, or at all take any care about the furtherance or growth of holiness in us, or attend unto any duties of obedience. To what end and purpose, then, serve all the commands, threatenings, promises, and exhortations of the Scripture, which are openly designed to excite and draw forth our own endeavors?" And this is indeed the principal difficulty wherewith some men seek to entangle and perplex the grace of God. But I answer, --
1. Let men imagine what absurd consequences they please thereon, yet that the Spirit of God is the author and worker of all grace in us, and of all the degrees of it, of all that is spiritually good in us, is a truth which we
253
must not forego, unless we intend to part with our Bibles also: for in them we are taught "that in us, that is, in our flesh, dwelleth no good thing," <450718>Romans 7:18; that
"we are not sufficient of ourselves to think any thing as of ourselves, but our sufficiency is of God," 2<470305> Corinthians 3:5,
"who is able to make all grace abound toward us, that we may always have all sufficiency in all things, abounding to every good work," chapter <470908>9:8;
that
"without Christ we can do nothing," <431505>John 15:5,
"for it is God which worketh in us both to will and to do of his good pleasure," <503813>Philippians 2:13.
To grant, therefore, that there is any spiritual good in us, or any degree of it, that is not wrought in us by the Spirit of God, both overthrows the grace of the gospel and denies God to be the only, first, supreme, and chiefest good, as also the immediate cause of what is so; which is to deny his very being. It is therefore certain, whatever any pretend, that nothing can hence ensue but what is true and good, and useful to the souls of men; for from truth, especially such great and important truths, nothing else will follow.
2. It is brutish ignorance in any to argue in the things of God, from the effectual operations of the Spirit, unto a sloth and negligence of our own duty. He that doth not know that God hath promised to "work in us" in a way of grace what he requires from us in a way of duty, hath either never read the Bible or doth not believe it, either never prayed or never took notice of what he prayed for. He is a heathen, he hath nothing of the Christian in him, who doth not pray that God would work in him what he requires of him. This we know, that what God commands and prescribes unto us, what he encourageth us unto, we ought with all diligence and earnestness, as we value our souls and their eternal welfare, to attend unto and comply withal. And we do know that whatever God hath promised he will do himself in us, towards us, and upon us, it is our duty to believe
254
that he will so do. And to fancy an inconsistency between these things is to charge God foolishly.
3. If there be an opposition between these things, it is either because the nature of man is not meet to be commanded, or because it needs not to be assisted. But that both these are false and vain suppositions shall be afterward declared. The Holy Spirit so worketh in us as that he worketh by us, and what he doth in us is done by us. Our duty it is to apply ourselves unto his commands, according to the conviction of our minds; and his work it is to enable us to perform them.
4. He that will indulge, or can do so, unto sloth and negligence in himself, on the account of the promised working of the Spirit of grace, may look upon it as an evidence that he hath no interest or concern therein; for he ordinarily giveth not out his aids and assistances anywhere but where he prepares the soul with diligence in duty. And whereas he acts us no otherwise but in and by the faculties of our own minds, it is ridiculous, and implies a contradiction, for a man to say he will do nothing, because the Spirit of God doth all; for where he doth nothing, the Spirit of God doth nothing, unless it be merely in the infusion of the first habit or principle of grace, whereof we shall treat afterward.
5. For degrees of grace and holiness which are inquired after, they are peculiar unto believers. Now, these are furnished with an ability and power to attend unto and perform those duties whereon the increase of grace and holiness doth depend; for although there is no grace nor degree of grace or holiness in believers but what is wrought in them by the Spirit of God, yet, ordinarily and regularly, the increase and growth of grace, and their thriving in holiness and righteousness, depend upon the use and improvement of grace received, in a diligent attendance unto all those duties of obedience which are required of us, 2<610105> Peter 1:5-7. And methinks it is the most unreasonable and sottish thing in the world, for a man to be slothful and negligent in attending unto those duties which God requireth of him, which all his spiritual growth depends upon, which the eternal welfare of his soul is concerned in, on pretense of the efficacious aids of the Spirit, without which he can do nothing, and which he neither hath nor can have whilst he doth nothing.
255
Here lies the ground and foundation of our exercising faith in particular towards him, and of our acting of it in supplications and thanksgivings. His participation of the divine nature is the formal reason of our yielding unto him divine and religious worship in general; but his acting towards us according to the sovereignty of his own will is the especial reason of our particular addresses unto him in the exercise of grace, for we are baptized into his name also.
Seventhly, We may observe that, in the actings and works of the Holy Spirit, some things are distinctly and separately ascribed unto him, although some things be of the same kind wrought by the person in and by whom he acts; or, he is said at the same time to do the same thing distinctly by himself, and in and by others. So <431526>John 15:26, 27:
"I will," saith our Savior, "send the Spirit of truth, and he shall testify of me, and ye also shall bear witness."
The witness of the Spirit unto Christ is proposed as distinct and separate from the witness given by the apostles: "He shall testify of me, and ye also shall bear witness." And yet they also were enabled to give their witness by him alone. So it is expressly declared, <440108>Acts 1:8,
"Ye shall receive power, after that the Holy Ghost is come upon you; and ye shall be witnesses unto me."
Their witnessing unto Christ was the effect of the power of the Holy Spirit upon them, and the effect of his work in them; and he himself gave no other testimony but in and by them. What, then, is the distinct testimony that is ascribed unto him? It must be somewhat that, in or by whomsoever it was wrought, did of its own nature discover its relation unto him as his work. So it was in this matter; for it was no other but those signs and wonders, or miraculous effects, which he wrought in the confirmation of the testimony given by the apostles, all which clearly evidenced their own original. So our apostle, <580203>Hebrews 2:3, 4. The word was "confirmed, sunepimarturou~ntov tou~ Qeou~ shmei>oiv te kai< ter> asi," -- "God co-witnessing by signs and wonders." He enabled the apostles to bear witness unto Christ by their preaching, sufferings, holiness, and constant testimony which they gave unto his resurrection. But in this he appeared not, he evidenced not himself unto the world,
256
though he did so in and by them in whom he wrought. But, moreover, he wrought such visible, miraculous works by them as evidenced themselves to be effects of his power, and were his distinct witness to Christ. So our apostle tells us, <450816>Romans 8:16,
"The Spirit itself beareth witness with our spirit, that we are the children of God."
The witness which our own spirits do give unto our adoption is the work and effect of the Holy Spirit in us. If it were not, it would be false, and not confirmed by the testimony of the Spirit himself, who is the Spirit of truth; and none "knoweth the things of God but the Spirit of God," 1<460211> Corinthians 2:11. If he declare not our sonship in us and to us, we cannot know it. How, then, doth he bear witness with our spirits? what is his distinct testimony in this matter? It must be some such act of his as evidenceth itself to be from him immediately unto them that are concerned in it, -- that is, those unto whom it is given. What this is in particular, and wherein it doth consist, we shall afterward inquire. So <662217>Revelation 22:17, "The Spirit and the bride say, Come." The bride is the church, and she prayeth for the coming of Christ. This she doth by his aid and assistance who is the Spirit of grace and supplications. And yet distinctly and separately the Spirit saith, "Come;" that is, he puts forth such earnest and fervent desires as have upon them an impression of his immediate efficiency. So verse 20 carrieth the sense of the place, -- namely, that it is Christ himself unto whom she says "Come;" or they pray for the hastening of his coming. Or they say "Come" unto others, in their invitation of them unto Christ, as the end of verse 17 seems to apply it: then is it the prayers and preaching of the church for the conversion of souls that is intended; and with both the Spirit works eminently to make them effectual. Or it may be, in this place, "the Spirit" is taken for the Spirit in the guides and leaders of the church. They, praying by his especial guidance and assistance, say, "Come;" or preachers say unto others, "Come;" and "the bride," or the body of the church, acted by the same Spirit, joins with them in this great request and supplication. And thereunto all believers are invited in the following words: "And let him that heareth say, Come."
257
All these things were necessary to be premised in general, as giving some insight into the nature of the operations of the Holy Spirit in us and towards us; and hereby we have made our way plain to the consideration of his especial works, in the calling, building, and carrying on the church unto perfection. Now, all his works of this kind may be reduced unto three heads: --
1. Of sanctifying grace;
2. Of especial gifts;
3. Of peculiar evangelical privileges.
Only, we must observe that these things are not so distinguished as to be negatively contradistinct to each other; for the same thing, under several considerations, may be all these, -- a grace, a gift, and a privilege. All that I intend is to reduce the operations of the Holy Spirit unto these heads, casting each of them under that which it is most eminent in, and as which it is most directly proposed unto us; and I shall begin with his work of grace.
258
BOOK 3.
CHAPTER 1.
WORK OF THE HOLY SPIRIT IN THE NEW CREATION BY REGENERATION.
The new creation completed -- Regeneration the especial work of the Holy Spirit -- Wrought under the Old Testament, but clearly revealed in the New; and is of the same kind in all that are regenerate, the causes and way of it being the same in all -- It consisteth not in baptism alone, nor in a moral reformation of life; but a new creature is formed in it, whose nature is declared, and farther explained -- Denial of the original depravation of nature the cause of many noxious opinions -- Regeneration consisteth not in enthusiastic raptures; their nature and danger -- The whole doctrine necessary, despised, corrupted, vindicated.
WE have formerly declared the work of the Holy Spirit in preparing and forming the natural body of Christ. This was the beginning of the new creation, the foundation of the gospel state and church. But this was not the whole of the work he had to do. As he had provided and prepared the natural body of Christ, so he was to prepare his mystical body also. And hereby the work of the new creation was to be completed and perfected. And as it was with respect unto him and his work in the old creation, so was it also in the new. All things in their first production had darkness and death upon them; for
"the earth was without form and void, and darkness was upon the face of the deep," <010102>Genesis 1:2.
Neither was there anything that had either life in it, or principle of life, or any disposition thereunto. In this condition he moved on the prepared matter, preserving and cherishing of it, and communicating unto all things a principle of life, whereby they were animated, as we have declared. It was no otherwise in the new creation. There was a spiritual darkness and death
259
came by sin on all mankind; neither was there in any man living the least principle of spiritual life, or any disposition thereunto. In this state of things, the Holy Spirit undertaketh to create a new world, new heavens and a new earth, wherein righteousness should dwell. And this, in the first place, was by his effectual communication of a new principle of spiritual life unto the souls of God's elect, who were the matter designed of God for this work to be wrought upon. This he doth in their regeneration, as we shall now manifest.
First, Regeneration in Scripture is everywhere assigned to be the proper and peculiar work of the Holy Spirit: <430303>John 3:3-6,
"Jesus answered and said unto Nicodemus, Verily, verily, I say unto thee, Except a man be born again, he cannot see the kingdom of God. Nicodemus saith unto him, How can a man be born when he is old? can he enter the second time into his mother's womb, and be born? Jesus answered, Verily, verily, I say unto thee, Except a man be born of water and of the Spirit, he cannot enter into the kingdom of God. That which is born of the flesh is flesh; and that which is born of the Spirit is spirit."
It was an ancient knowing teacher of the church of the Jews, a "master in Israel," whom our blessed Savior here discourseth withal and instructs; for on the consideration of his miracles he concluded that "God was with him," and came to inquire of him about the kingdom of God. Our Savior knowing how all our faith and obedience to God, and all our acceptance with him, depend on our regeneration, or being born again, acquaints him with the necessity of it; wherewith he is at first surprised. Wherefore he proceeds to instruct him in the nature of the work whose necessity he had declared; and this he describes both by the cause and the effect of it. For the cause of it, he tells him it is wrought by "water and the Spirit;" -- by the Spirit, as the principal efficient cause; and by water, as the pledge, sign, and token f76 of it, in the initial seal of the covenant, the doctrine whereof was then preached amongst them by John the Baptist: or, the same thing is intended in a redoubled expression, the Spirit being signified by the water also, under which notion he is often promised.
Hereof, then, or of this work, the Holy Spirit is the principal efficient cause; whence he in whom it is wrought is said to be "born of the Spirit:"
260
Verse 8, "So is every one that is born of the Spirit." And this is the same with what is delivered, chapter <430113>1:13,
"Who are born, not of blood, nor of the will of the flesh, nor of the will of man, but of God."
The natural and carnal means of blood, flesh, and the will of man, are rejected wholly in this matter, and the whole efficiency of the new birth is ascribed unto God alone. His work answers whatever contribution there is unto natural generation from the will and nature of man; for these things are here compared, and from its analogy unto natural generation is this work of the Spirit called "regeneration." So in this place is the allusion and opposition between these things expressed by our Savior:
"That which is born of the flesh is flesh; and that which is born of the Spirit is spirit," chapter <430306>3:6.
And herein also we have a farther description of this work of the Holy Spirit by its effect, or the product of it; it is "spirit," -- a new spiritual being, creature, nature, life, as shall be declared. And because there is in it a communication of a new spiritual life, it is called a "vivification" or "quickening," with respect unto the state wherein all men are before this work is wrought in them and on them, <490201>Ephesians 2:1, 5; which is the work of the Spirit alone, for "it is the Spirit that quickeneth, the flesh profiteth nothing," <430663>John 6:63. See <450809>Romans 8:9, 10; <560304>Titus 3:4-6, where the same truth is declared and asserted: "But after that the kindness and love of God our Savior toward man appeared, not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Spirit; which he shed on us richly through Jesus Christ our Savior."
What we have frequently mentioned occurreth here expressly, -- namely, the whole blessed Trinity, and each person therein, acting distinctly in the work of our salvation. The spring or fountain of the whole lieth in the kindness and love of God, even the Father. Thereunto it is everywhere ascribed in the Scripture. See <430316>John 3:16; <490103>Ephesians 1:3-6. Whatever is done in the accomplishment of this work, it is so in the pursuit of his will, purpose, and counsel, and is an effect of his love and grace. The procuring cause of the application of the love and kindness of God unto us is Jesus
261
Christ our Savior, in the whole work of his mediation, verse 6. And the immediate efficient cause in the communication of the love and kindness of the Father, through the mediation of the Son, unto us, is the Holy Spirit. And this he doth in the renovation of our natures, by the washing of regeneration, wherein we are purged from our sins, and sanctified unto God.
More testimonies unto this purpose need not be insisted on. This truth, of the Holy Spirit being the author of our regeneration, which the ancients esteemed a cogent argument to prove his deity, even from the greatness and dignity of the work, f77 is, in words at least, so far as I know, granted by all who pretend to sobriety in Christianity. That by some others it hath been derided and exploded is the occasion of this vindication of it. It must not be expected that I should here handle the whole doctrine of regeneration practically, as it may be educed by inferences from the Scripture, according to the analogy of faith and the experiences of them that believe; it hath been done already by others. My present aim is only to confirm the fundamental principles of truth concerning those operations of the Holy Spirit, which at this day are opposed with violence and virulence. And what I shall offer on the present subject may be reduced unto the ensuing heads: --
First, Although the work of regeneration by the Holy Spirit was wrought under the Old Testament, even from the foundation of the world, and the doctrine of it was recorded in the Scriptures, yet the revelation of it was but obscure in comparison of that light and evidence which it is brought forth into by the gospel. This is evident from the discourse which our blessed Savior had with Nicodemus on this subject; for when he acquainted him clearly with the doctrine of it, he was surprised, and fell into that inquiry, which argued some amazement, "How can these things be?" But yet the reply of our Savior manifests that he might have attained a better acquaintance with it out of the Scripture than he had done: "Art thou," saith he, "a master in Israel, and knowest not these things?" -- "Dost thou take upon thee to teach others what is their state and condition, and what is their duty towards God, and art ignorant thyself of so great and fundamental a doctrine, which thou mightst have learned from the Scripture?" For if he might not so have done, there would have been no just cause of the reproof given him by our Savior; for it was neither crime
262
nor negligence in him to be ignorant of what God had not revealed. This doctrine, therefore, -- namely, that everyone who will enter into the kingdom of God must be born again of the Holy Spirit, -- was contained in the writings of the Old Testament. It was so in the promises, that God would circumcise the hearts of his people, -- that he would take away their heart of stone, and give them a heart of flesh, with his law written in it, and other ways, as shall be afterward proved.
But yet we see that it was so obscurely declared that the principal masters and teachers of the people knew little or nothing of it. Some, indeed, would have this regeneration, if they knew what they would have, or as to what may be gathered of their minds out of their "great swelling words of vanity," to be nothing but reformation of life, according to the rules of the Scripture. But Nicodemus knew the necessity of reformation of life well enough, if he had ever read either Moses or the Prophets; and to suppose that our Lord Jesus Christ proposed unto him the thing which he knew perfectly well, only under a new name or notion, which he had never heard of before, so to take an advantage of charging him of being ignorant of what indeed he full well knew and understood, is a blasphemous imagination. How they can free themselves from the guilt hereof who look on "regeneration" as no more but a metaphorical expression of amendment of life, I know not. And if it be so, if there be no more in it but, as they love to speak, becoming a new moral man, -- a thing which all the world, Jews and Gentiles, understood, -- our Lord Jesus was so far from bringing it forth into more light and giving it more perspicuity, by what he teacheth concerning regeneration, the nature, manner, causes, and effects of it, that he cast it thereby into more darkness and obscurity than ever it was delivered in, either by Jewish masters or Gentile philosophy; for although the gospel do really teach all duties of morality with more exactness and clearness, and press unto the observance of them on motives incomparably more cogent, than anything that otherwise ever befell the mind of man to think or apprehend, yet if it must be supposed to intend nothing else in its doctrine of the new birth or regeneration but those moral duties and their observance, it is dark and unintelligible. I say, if there be not a secret, mysterious work of the Spirit of God in and upon the souls of men intended in the writings of the New Testament, but only a reformation of life, and the improvement of men's natural abilities in the exercise of moral
263
virtue, through the application of outward means unto their minds and understandings, conducting and persuading thereunto, they must be granted to be obscure beyond those of any other writers whatsoever, as some have not feared already to publish unto the world concerning the epistles of Paul. But so long as we can obtain an acknowledgment from men that they are true, and in any sense the word of God, we doubt not but to evince that the things intended in them are clearly and properly expressed, so as they ought to be, and so as they are capable to be expressed; the difficulties which seem to be in them arising from the mysterious nature of the things themselves contained in them, and the weakness of our minds in apprehending such things, and not from any obscurity or intricacy in the declaration of them. And herein, indeed, consists the main contest whereinto things with the most are reduced. Some judge that all things are so expressed in the Scripture, with a condescension unto our capacity, as that there is still to be conceived an inexpressible grandeur in many of them, beyond our comprehension; others judge, on the other hand, that under a grandeur of words and hyperbolical expressions, things of a meaner and a lower sense are intended and to be understood. Some judge the things of the gospel to be deep and mysterious, the words and expressions of it to be plain and proper; others think the words and expressions of it to be mystical and figurative, but the things intended to be ordinary and obvious to the natural reason of every man. But to return.
Both regeneration and the doctrine of it were under the Old Testament. All the elect of God, in their several generations, were regenerate by the Spirit of God. But in that ampliation and enlargement of truth and grace under the gospel which came by Jesus Christ, who brought life and immortality to light, as more persons than of old were to be made partakers of the mercy of it, so the nature of the work itself is far more clearly, evidently, and distinctly revealed and declared. And because this is the principal and internal remedy of that disease which the Lord Christ came to cure and take away, one of the first things that he preached was the doctrine of it. All things of this nature before, even "from the beginning of the world, lay hid in God," <490309>Ephesians 3:9. Some intimations were given of them, in "parables" and "dark sayings," µd,q,AyNimi twOdyji, <197802>Psalm 78:2, in types, shadows, and ceremonies, so as the nature of the grace in them was not
264
clearly to be discerned. But now, when the great Physician of our souls came, who was to heal the wound of our natures, whence we "were dead in trespasses and sins," he lays naked the disease itself, declares the greatness of it, the ruin we were under from it; that we might know and be thankful for its reparation. Hence, no doctrine is more fully and plainly declared in the gospel than this of our regeneration by the effectual and ineffable operation of the Holy Spirit; and it is a consequent and fruit of the depravation of our nature, that, against the full light and evidence of truth, now clearly manifested, this great and holy work is opposed and despised.
Few, indeed, have yet the confidence in plain and intelligible words to deny it absolutely; but many tread in the steps of him who first in the church of God undertook to undermine it. f78 This was Pelagius, whose principal artifice, which he used in the introduction of his heresy, was in the clouding of his intentions with general and ambiguous expressions, as some would by making use of his very words and phrases. Hence, for a long time, when he was justly charged with his sacrilegious errors, he made no defense of them, but reviled his adversaries as corrupting his mind, and not understanding his expressions. And by this means, as he got himself acquitted in the judgment of some, less experienced in the sleights and cunning craftiness of them who lie in wait to deceive, and f79 juridically freed in an assembly of bishops; so in all probability he had suddenly infected the whole church with the poison of those opinions, which the proud and corrupted nature of man is so apt to receive and embrace, if God had not stirred up some few holy and learned persons, Austin especially, to discover his frauds, to refel his calummes, and to confute his sophisms; which they did with indefatigable industry and good success. But yet these tares, being once sown by the envious one, found such a suitable and fruitful soil in the darkened minds and proud hearts of men, that from that day to this they could never be fully extirpated; but the same bitter root hath still sprung up, unto the defiling of many, though various new colors have been put upon its leaves and fruit. And although those who at present amongst us have undertaken the same cause with Pelagius do not equal him either in learning or diligence, or an appearance of piety and devotion, yet do they exactly imitate him in declaring their minds in cloudy, ambiguous expressions, capable of various constructions
265
until they are fully examined, and thereon reproaching (as he did) those that oppose them as not aright representing their sentiments, when they judge it their advantage so to do; as the scurrilous, clamorous writings of S. P. f80 do sufficiently manifest.
Secondly, Regeneration by the Holy Spirit is the same work, for the kind of it, and wrought by the same power of the Spirit in all that are regenerate, or ever were, or shall be so, from the beginning of the world unto the end thereof. Great variety there is in the application of the outward means which the Holy Spirit is pleased to use and make effectual towards the accomplishment of this great work; nor can the ways and manner hereof be reduced unto any certain order, for the Spirit worketh how and when he pleaseth, following the sole rule of his own will and wisdom. Mostly, God makes use of the preaching of the word; thence called "the ingrafted word, which is able to save our souls," <590121>James 1:21; and the "incorruptible seed," by which we are "born again," 1<600123> Peter 1:23. Sometimes it is wrought without it; as in all those who are regenerate before they come to the use of reason, or in their infancy. Sometimes men are called, and so regenerate, in an extraordinary manner; as was Paul. But mostly they are so in and by the use of ordinary means, instituted, blessed, and sanctified of God to that end and purpose. And great variety there is, also, in the perception and understanding of the work itself in them in whom it is wrought, for in itself it is secret and hidden, and is no other ways discoverable but in its causes and effects; for as
"the wind bloweth where it listeth, and thou hearest the sound thereof, but canst not tell whence it cometh, and whither it goeth, so is every one that is born of the Spirit," <430308>John 3:8.
In the minds and consciences of some, this is made known by infallible signs and tokens. Paul knew that Christ was formed and revealed in himself, <480115>Galatians 1:15, 16. So he declared that whoever is in Christ Jesus "is a new creature," 2<470517> Corinthians 5:17, -- that is, is born again, -- whether they know themselves so to be or no. And many are in the dark as to their own condition in this matter all their days; for they "fear the LORD, and obey the voice of his servant" (Christ Jesus), and yet "walk in darkness, and have no light," <235010>Isaiah 50:10. They are "children of light," <421608>Luke 16:8, <431236>John 12:36, <490508>Ephesians 5:8, 1<520505> Thessalonians
266
5:5; and yet "walk in darkness, and have no light:" which expressions have been well used and improved by some, and by others of late derided and blasphemed.
And there is great variety in the carrying on of this work towards perfection, -- in the growth of the new creature, or the increase of grace implanted in our natures by it: for some, through the supplies of the Spirit, make a great and speedy progress towards perfection, others thrive slowly and bring forth little fruit; the causes and occasions whereof are not here to be enumerated. But notwithstanding all differences in previous dispositions, in the application of outward means, in the manner of it, ordinary or extraordinary, in the consequents of much or less fruit, the work itself in its own nature is of the same kind, one and the same. The elect of God were not regenerate one way, by one kind of operation of the Holy Spirit, under the Old Testament, and those under the New Testament [by] another. They who were miraculously converted, as Paul, or who upon their conversion had miraculous gifts bestowed on them, as had multitudes of the primitive Christians, were no otherwise regenerate, nor by any other internal efficiency of the Holy Spirit, than everyone is at this day who is really made partaker of this grace and privilege. Neither were those miraculous operations of the Holy Spirit which were visible unto others any part of the work of regeneration, nor did they belong necessarily unto it; for many were the subjects of them, and received miraculous gifts by them, who were never regenerate, and many were regenerate who were never partakers of them. And it is a fruit of the highest ignorance and unacquaintedness imaginable with these things, to affirm that in the work of regeneration the Holy Spirit wrought of old miraculously, in and by outwardly visible operations, but now only in a human and rational way, leading our understanding by the rules of reason, unless the mere external mode and sign of his operation be intended: for all ever were, and ever shall be, regenerate by the same kind of operation, and the same effect of the Holy Spirit on the faculties of their souls; which will be farther manifest if we consider, --
1. That the condition of all men, as unregenerate, is absolutely the same. One is not by nature more unregenerate than another. All men since the fall, and the corruption of our nature by sin, are in the same state and condition towards God. They are all alike alienated from him, and all alike
267
under his curse, <195105>Psalm 51:5; <430305>John 3:5, 36; <450319>Romans 3:19, 5:15-18; <490203>Ephesians 2:3; <560303>Titus 3:3, 4. There are degrees of wickedness in them that are unregenerate, but there is no difference as to state and condition between them, -- all are unregenerate alike; as amongst those who are regenerate there are different degrees of holiness and righteousness, one, it may be, far exceeding another, yet there is between them no difference of state and condition, -- they are all equally regenerate. Yea, some may be in a greater forwardness and preparation for the work itself, and thereby in a greater nearness to the state of it than others; but the state itself is incapable of such degrees. Now, it must be the same work, for the kind and nature of it, which relieves and translates men out of the same state and condition. That which gives the formal reason of the change of their state, of their translation from death to life, is and must be the same in all. If you can fix on any man, from the foundation of the world, who was not equally born in sin, and by nature dead in trespasses and sins, with all other men, the man Christ Jesus only excepted, I would grant that he might have another kind of regeneration than others have, but that I know he would stand in need of none at all.
2. The state whereinto men are brought by regeneration is the same. Nor is it, in its essence or nature, capable of degrees, so that one should be more regenerate than another. Everyone that is born of God is equally so, though one may be more beautiful than another, as having the image of his heavenly Father more evidently impressed on him, though not more truly. Men may be more or less holy, more or less sanctified, but they cannot be more or less regenerate. All children that are born into the world are equally born, though some quickly outstrip others in the perfections and accomplishments of nature; and all born of God are equally so, though some speedily outgo others in the accomplishments and perfections of grace. There was, then, never but one kind of regeneration in this world, the essential form of it being specifically the same in all.
3. That the efficient cause of this work, the grace and power whereby it is wrought, with the internal manner of the communication of that grace, are the same, shall be afterward declared. To this standard, then, all must come. Men may bear themselves high, and despise this whole work of the Spirit of God, or set up an imagination of their own in the room thereof; but whether they will or no, they must be tried by it, and no less depends
268
on their interest in it than their admission into the kingdom of God. And let them pretend what they please, the true reason why any despise the new birth is, because they hate a new life. He that cannot endure to live to God will as little endure to hear of being born of God. But we shall by the Scripture inquire what we are taught concerning it, and declare both what it is not, of things which falsely pretend thereunto, and then what it is indeed.
First, Regeneration doth not consist in a participation of the ordinance of baptism and a profession of the doctrine of repentance. This is all that some will allow unto it, to the utter rejection and overthrow of the grace of our Lord Jesus Christ: for the dispute in this matter is not, whether the ordinances of the gospel, as baptism, do really communicate internal grace unto them that are, as to the outward manner of their administration, duly made partakers of them, whether ex opere operato, as the Papists speak, or as a federal means of the conveyance and communication of that grace which they betoken and are the pledges of; but, whether the outward susception of the ordinance, joined with a profession of repentance in them that are adult, be not the whole of what is called regeneration. The vanity of this presumptuous folly, destructive of all the grace of the gospel, invented to countenance men in their sins, and to hide from them the necessity of being born again, and therein of turning unto God, will be laid open in our declaration of the nature of the work itself. For the present, the ensuing reasons will serve to remove it out of our way: --
1. Regeneration doth not consist in these things, which are only outward signs and tokens of it, or at most instituted means of effecting it; for the nature of things is different and distinct from the means and evidences or pledges of them: but such only is baptism, with the profession of the doctrine of it, as is acknowledged by all who have treated of the nature of that sacrament.
2. The apostle really states this case, 1<600321> Peter 3:21,
"In answer whereunto even baptism doth also now save us (not the putting away of the filth of the flesh, but the answer of a good conscience toward God), by the resurrection of Jesus Christ."
269
The outward administration of this ordinance, considered materially, reacheth no farther but to the washing away of "the filth of the flesh;" but more is signified thereby. There is denoted in it the restipulation of a "good conscience toward God, by the resurrection of Jesus Christ" from the dead, or a "conscience purged from dead works to serve the living God," <580914>Hebrews 9:14, and quickened by virtue of his resurrection unto holy obedience. See <450603>Romans 6:3-7.
3. The apostle Paul doth plainly distinguish between the outward ordinances, with what belongs unto a due participation of them, and the work of regeneration itself: <480615>Galatians 6:15, "In Christ Jesus neither circumcision availeth any thing, nor uncircumcision, but a new creature;" -- for as by "circumcision" the whole system of Mosaical ordinances is intended, so the state of "uncircumcision," as then it was in the professing Gentiles, supposed a participation of all the ordinances of the gospel; but from them all he distinguisheth the new creation, as that which they may be without, and which being so, they are not available in Christ Jesus.
4. If this were so, then all that are duly baptized, and do thereon make profession of the doctrine of it, -- that is, of repentance for the forgiveness of sins, -- must of necessity be regenerate. But this we know to be otherwise. For instance, Simon the magician was rightly and duly baptized, for he was so by Philip the evangelist; which he could not be without a profession of faith and repentance. Accordingly, it is said that he "believed," <440813>Acts 8:13, -- that is, made a profession of his faith in the gospel. Yet he was not regenerate; for at the same time he had "neither part nor lot in that matter," his "heart not being right in the sight of God," but was "in the gall of bitterness, and in the bond of iniquity," verses 21, 23; which is not the description of a person newly regenerate and born again. Hence the cabalistical Jews, who grope in darkness after the old notions of truth that were among their forefathers, do say, that at the same instant wherein a man is made "a proselyte of righteousness," there comes a new soul into him from heaven, his old pagan soul vanishing or being taken away. The introduction of a new spiritual principle to be that unto the soul which the soul is unto the body naturally is that which they understand; or they choose thus to express the reiterated promise of taking away the "heart of stone," and giving a "heart of flesh" in the place of it.
270
Secondly, Regeneration doth not consist in a moral reformation of life and conversation. Let us suppose such a reformation, to be extensive unto all known instances. Suppose a man be changed from sensuality unto temperance, from rapine to righteousness, from pride and the dominion of irregular passions unto humility and moderation, with all instances of the like nature which we can imagine, or are prescribed in the rules of the strictest moralists; suppose this change be labored, exact, and accurate, and so of great use in the world; suppose, also, that a man hath been brought and persuaded unto it through the preaching of the gospel, so "escaping the pollutions that are in the world through lust, even by the knowledge of our Lord and Savior Jesus Christ," or the directions of his doctrine delivered in the gospel; -- yet I say, all this, and all this added unto baptism, accompanied with a profession of faith and repentance, is not regeneration, nor do they comprise it in them. And I have extended this assertion beyond what some among us, so far as I can see, do so much as pretend unto in their confused notions and sophistical expressions about morality, when they make it the same with grace. But whatever there may be of actual righteousness in these things, they do not express an inherent, habitual righteousness; which whosoever denies overthrows the gospel, and all the whole work of the Spirit of God, and of the grace of our Lord Jesus Christ.
But we must stay a while. This assertion of ours is by some not only denied but derided. Neither is that all; but whoever maintains it is exposed as an enemy to morality, righteousness, and reformation of life. All virtue, they say, is hereby excluded, to introduce I know not what imaginary godliness. But whether we oppose or exclude moral virtue or no, by the doctrine of regeneration, or any other, God and Christ will in due time judge and declare. Yea, were the confession of the truth consistent with their interests, the decision of this doubt might be referred unto their own consciences. But being not free to commit anything to that tribunal, unless we had better security of its freedom from corrupt principles and prejudices than we have, we shall at present leave all the world to judge of our doctrine, with respect unto virtue and morality, by the fruits of it, compared with theirs by whom it is denied. In the meantime, we affirm that we design nothing in virtue and morality but to improve them, by fixing them on a proper foundation, or ingrafting them into that stock
271
whereon alone they will thrive and grow, to the glory of God and the good of the souls of men. Neither shall we be moved in this design by the clamorous or calumnious outcries of ignorant or profligate persons. And for the assertion laid down, I desire that those who despise and reproach it would attempt an answer unto the ensuing arguments whereby it is confirmed, with those others which shall be insisted on in our description of the nature of the work of regeneration itself, and that upon such grounds and principles as are not destructive of Christian religion nor introductive of atheism, before they are too confident of their success.
If there be in and required unto regeneration, the f81 infusion of a new, real, spiritual principle into the soul and its faculties, of spiritual life, light, holiness, and righteousness, disposed unto and suited for the destruction or expulsion of a contrary, inbred, habitual principle of sin and enmity against God, enabling unto all acts of holy obedience, and so in order of nature antecedent unto them, then it doth not consist in a mere reformation of life and moral virtue, be they never so exact or accurate. Three things are to be observed for the clearing of this assertion, before we come to the proof and confirmation of it; as, --
1. That this reformation of life, which we say is not regeneration, or that regeneration doth not consist therein, is a necessary duty, indispensably required of all men; for we shall take it here for the whole course of actual obedience unto God, and that according to the gospel. Those, indeed, by whom it is urged and pressed in the room of regeneration, or as that wherein regeneration doth consist, do give such an account and description of it as that it is, or at least may be, foreign unto true gospel-obedience, and so not contain in it one acceptable duty unto God, as shall afterward be declared; but here I shall take it, in our present inquiry, for that whole course of duties which, in obedience towards God, are prescribed unto us.
2. That the principle before described, wherein regeneration as passively considered, or as wrought in us, consists, doth always certainly and infallibly produce the reformation of life intended. In some it doth it more completely, in others more imperfectly, in all sincerely; for the same grace in nature and kind is communicated unto several persons in various degrees, and is by them used and improved with more or less care and
272
diligence. In those, therefore, that are adult, these things are inseparable. Therefore,
3. The difference in this matter cometh unto this head: We say and believe that regeneration consists in spirituali renovatione naturae, -- "in a spiritual renovation of our nature;" our modem Socinians, that it doth so in morali reformatione vitae, -- "in a moral reformation of life." Now, as we grant that this spiritual renovation of nature will infallibly produce a moral reformation of life; so if they will grant that this moral reformation of life doth proceed from a spiritual renovation of our nature, this difference will be at an end. And this is that which the ancients intend by first receiving the Holy Ghost, and then all graces with him. f82 However, if they only design to speak ambiguously, improperly, and unscripturally, confounding effects and their causes, habits and actions, faculties or powers and occasional acts, infused principles and acquired habits, spiritual and moral, grace and nature, that they may take an opportunity to rail at others for want of better advantage, I shall not contend with them; for allow a new spiritual principle, an infused habit of grace, or gracious abilities, to be required in and unto regeneration, or to be the product or the work of the Spirit therein, that which is "born of the Spirit being spirit," and this part of the nature of this work is sufficiently cleared. Now, this the Scripture abundantly testifieth unto.
2<470517> Corinthians 5:17, "If any man be in Christ he is a new creature." This new creature is that which is intended, that which was before described, which being born of the Spirit is spirit. This is produced in the souls of men by a creating act of the power of God, f83 or it is not a creature. And it is superinduced into the essential faculties of our souls, or it is not a new creature; for whatever is in the soul of power, disposition, ability, or inclination unto God, or for any moral actions, by nature, it belongs unto the old creation, it is no new creature. And it must be somewhat that hath a being and subsistence of its own in the soul, or it can be neither new nor a creature. And by our apostle it is opposed to all outward privileges, <480506>Galatians 5:6, 6:15. That the production of it also is by a creating act of almighty power the Scripture testifieth, <195110>Psalm 51:10; <490210>Ephesians 2:10; and this can denote nothing but a new spiritual principle or nature wrought in us by the Spirit of God. "No," say some; "a new creature is no more but a changed man." It is true; but then this change is internal also. "Yes, in
273
the purposes, designs, and inclinations of the mind." But is it by a real infusion of a new principle of spiritual life and holiness? "No; it denotes no more but a new course of conversation, only the expression is metaphorical. A new creature is a moral man that hath changed his course and way; for if he were always a moral man, that he was never in any vicious way or course, as it was with him, <401916>Matthew 19:16-22, then he was always a new creature." This is good gospel, at once overthrowing original sin and the grace of our Lord Jesus Christ! This doctrine, I am sure, was not learned from the fathers, whereof some used to boast; nay, it is much more fulsome than anything ever taught by Pelagius himself, who, indeed, ascribed more unto grace than these men do, although he denied this creation of a new principle of grace in us antecedent unto acts of obedience. f84 And this turning all Scripture expressions of spiritual things into metaphors is but a way to turn the whole into a fable, or at least to render the gospel the most obscure and improper way of teaching the truth of things that ever was made use of in the world.
This new creature, therefore, doth not consist in a new course of actions, but in renewed faculties, with new dispositions, power, or ability to them and for them. Hence it is called the "divine nature:" 2<610104> Peter 1:4, "He hath given unto us exceeding great and precious promises, that by these ye might be partakers of the divine nature." This qeia> fus> iv, this "divine nature," is not the nature of God, whereof in our own persons we are not subjectively partakers; and yet a nature it is which is a principle of operation, and that divine or spiritual, -- namely, an habitual holy principle, wrought in us by God, and bearing his image. By the "promises," therefore, we are made partakers of a divine, supernatural principle of spiritual actions and operations; which is what we contend for. So the whole of what we intend is declared, <490422>Ephesians 4:22-24,
"Put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; and be renewed in the spirit of your mind; and put on the new man, which after God is created in righteousness and true holiness."
It is the work of regeneration, with respect both to its foundation and progress, that is here described.
274
1. The foundation of the whole is laid in our being "renewed in the spirit of our mind;" which the same apostle elsewhere calls being "transformed in the renovation of our minds," <451202>Romans 12:2. That this consists in the participation of a new, saving, supernatural light, to enable the mind unto spiritual actings, and to guide it therein, shall be afterward declared. Herein consists our "renovation in knowledge, after the image of him who created us," <510310>Colossians 3:10. And,
2. The principle itself infused into us, created in us, is called the "new man," <490424>Ephesians 4:24, -- that is, the new creature before mentioned; and it is called the "new man," because it consists in the universal change of the whole soul, as it is the principle of all spiritual and moral action. And,
(1.) It is opposed unto the "old man," "Put off the old man, and put on the new man," verses 22, 24. Now, this "old man" is the corruption of our nature, as that nature is the principle of all religious, spiritual, and moral actions, as is evident, <450606>Romans 6:6. It is not a corrupt conversation, but the principle and root of it; for it is distinguished both from the conversation of men, and those corrupt lusts which are exercised therein, as to that exercise. And,
(2.) It is called the "new man," because it is the effect and product of God's creating power, and that in a way of "a new creation," see <490119>Ephesians 1:19; <510212>Colossians 2:12, 13; 2<530111> Thessalonians 1:11; and it is here said to be "created after God," <490424>Ephesians 4:24. Now, the object of a creating act is an instantaneous production. Whatever preparations there may be for it and dispositions unto it, the bringing forth of a new form and being by creation is in an instant. This, therefore, cannot consist in a mere reformation of life. So are we said herein to be the "workmanship of God, created in Christ Jesus unto good works," chapter <490210>2:10. There is a work of God in us preceding all our good works towards him; for before we can work any of them, in order of nature, we must be the workmanship of God, created unto them, or enabled spiritually for the performance of them.
Again: This new man, whereby we are born again, is said to be created in righteousness and true holiness. That there is a respect unto man created
275
in innocency, wherein he was made in the image of God, I suppose will not be denied. It is also expressed <510310>Colossians 3:10,
"Ye have put on the new man, which is renewed in knowledge after the image of him that created him."
Look, then, what was, or wherein consisted, the image of God in the first man, thereunto answers this new man which is created of God. Now, this did not consist in reformation of life, no, nor in a course of virtuous actions; for he was created in the image of God before he had done anyone good thing at all, or was capable of so doing. But this image of God consisted principally, as we have evinced elsewhere, in the uprightness, rectitude, and ability of his whole soul, his mind, will, and affections, in, unto, and for the obedience that God required of him. This he was endowed withal antecedently unto all voluntary actions whereby he was to live to God. Such, therefore, must be our regeneration, or the creation of this new man in us. It is the begetting, infusing, creating, of a new saving principle of spiritual life, light, and power in the soul, antecedent unto true evangelical reformation of life, in [the] order of nature, [and] enabling men thereunto, according unto the mind of God.
Hereunto accords that of our Savior, <420643>Luke 6:43,
"A good tree bringeth not forth corrupt fruit, neither doth a corrupt tree bring forth good fruit;"
compared with <400718>Matthew 7:18. The fruit followeth the nature of the tree; and there is no way to change the nature of the fruit, but by changing the nature of the tree which brings it forth. Now, all amendment of life in reformation is but fruit, chapter <400310>3:10; but the changing of our nature is antecedent hereunto. This is the constant course and tenor of the Scripture, to distinguish between the grace of regeneration, which it declares to be an immediate supernatural work of God in us and upon us, and all that obedience, holiness, righteousness, virtue, or whatever is good in us, which is the consequent, product, and effect of it. Yea, God hath declared this expressly in his covenant, <263625>Ezekiel 36:25-27; <243133>Jeremiah 31:33, 32:39, 40. The method of God's proceeding with us in his covenant is, that he first washeth and cleanseth our natures, takes away the heart of stone, gives a heart of flesh, writes his law in our hearts, puts his Spirit in
276
us; wherein, as shall be evidenced, the grace of regeneration doth consist. The effect and consequent hereof is, that we shall walk in his statutes, keep his judgments and do them, -- that is, reform our lives, and yield all holy obedience unto God. Wherefore these things are distinguished as causes and effects. See to the same purpose, <450603>Romans 6:3-6; <510301>Colossians 3:1-5; <490210>Ephesians 2:10, 4:23-25. This I insist upon still, on supposition that by "reformation of life" all actual obedience is intended; for as to that kind of life which is properly called a moral course of life, in opposition to open debaucheries and unrighteousness, which doth not proceed from an internal principle of saving grace, it is so far from being regeneration or grace, as that it is a thing of no acceptation with God absolutely, whatever use or reputation it may be of in the world.
And yet farther: This work is described to consist in the sanctification of the whole spirit, soul, and body, 1<520523> Thessalonians 5:23. And if this be that which some men intend by "reformation of life" and "moral virtue," they must needs win much esteem for their clearness and perspicuity in teaching spiritual things; for who would not admire them for such a definition of morality, -- namely, that it is the principal sanctification of the whole spirit, soul, and body, of a believer, by the Holy Ghost? But not to dwell longer on this subject, there is no description of the work of regeneration in the Scripture, in its nature, causes, or effects, no name given unto it, no promise made of it, nothing spoken of the ways, means, or power, by which it is wrought, but is inconsistent with this bold Pelagian figment, which is destructive of the grace of Jesus Christ.
The ground of this imagination, that regeneration consists in a moral reformation of life, ariseth from a denial of original sin, or an inherent, habitual corruption of nature; for the masters unto the men of this persuasion tell us that whatever is of vice or defilement in us, it is contracted by a custom of sinning only. And their conceptions hereof do regulate their opinions about regeneration; for if man be not originally corrupted and polluted, if his nature be not depraved, if it be not possessed by, and under the power of, evil dispositions and inclinations, it is certain that he stands in no need of an inward spiritual renovation of it. It is enough for such an one that, by change of life, he renounce a custom of sinning, and reform his conversation according to the gospel; which in himself he hath power to do. But as it hath been in part already
277
manifested, and will fully, God assisting, be evinced afterward, that in our regeneration the native ignorance, darkness, and blindness of our minds are dispelled, saving and spiritual light being introduced by the power of God's grace into them; that the pravity and stubbornness of our wills are removed and taken away, a new principle of spiritual life and righteousness being bestowed on them; and that the disorder and rebellion of our affections are cured by the infusion of the love of God into our souls: so the corrupt imagination of the contrary opinion, directly opposite to the doctrine of the Scriptures, the faith of the ancient church, and the experience of all sincere believers, hath amongst us of late nothing but ignorance and ready confidence produced to give countenance unto it.
Thirdly, The work of the Holy Spirit in regeneration doth not consist, in enthusiastical raptures, ecstasies, voices, or anything of the like kind. It may be some such things have been, by some deluded persons, apprehended or pretended unto; but the countenancing of any such imaginations is falsely and injuriously charged on them who maintain the powerful and effectual work of the Holy Spirit in our regeneration. And this some are prone to do; wherein whether they discover more of their ignorance or of their malice I know not, but nothing is more common with them. All whom in this matter they dissent from, so far as they know what they say or whereof they affirm, do teach men to look after enthusiastic inspirations or unaccountable raptures, and to esteem them for conversion unto God, although, in the meantime, they live in a neglect of holiness and righteousness of conversation. I answer, If there be those who do so, we doubt not but that, without their repentance, the wrath of God will come upon them, as upon other children of disobedience. And yet, in the meantime, we cannot but call aloud that others would discover their diligence in attendance unto these things, who, as far as I can discern, do cry up the names of virtue and righteousness in opposition to the grace of Jesus Christ, and that holiness which is a fruit thereof. But for the reproach now under consideration, it is, as applied, no other but a calumny and false accusation; and that it is so, the writings and preachings of those who have most diligently labored in the declaration of the work of the Holy Spirit in our regeneration will bear testimony at the great day of the Lord. We may, therefore, as unto this negative principle, observe three things: --
278
1. That the Holy Spirit in this work doth ordinarily put forth his power in and by the use of means. He worketh also on men suitably unto their natures, even as the faculties of their souls, their minds, wills, and affections, are meet to be affected and wrought upon. He doth not come upon them with involuntary raptures, using their faculties and powers as the evil spirit wrests the bodies of them whom he possesseth. His whole work, therefore, is rationally to be accounted for by and unto them who believe the Scripture, and have received the Spirit of truth, whom the world cannot receive. The formal efficiency of the Spirit, indeed, in the putting forth the exceeding greatness of his power in our quickening, -- which the ancient church constantly calleth his "inspiration of grace," both in private writing and canons of councils, -- is no otherwise to be comprehended by us than any other creating act of divine power; for as we hear the wind, but know not whence it cometh, and whither it goeth, "so is every one that is born of the Spirit." Yet these two things are certain herein: --
(1.) That he worketh nothing, nor any other way, nor by any other means, than what are determined and declared in the word. By that, therefore, may and must everything really belonging, or pretended to belong, unto this work of regeneration, be tried and examined.
(2.) That he acts nothing contrary unto, puts no force upon, any of the faculties of our souls, but works in them and by them suitably to their natures; and being more intimate unto them, as Austin speaks, than they are unto themselves, by an almighty facility he produceth the effect which he intendeth.
This great work, therefore, neither in part nor whole consists in raptures, ecstasies, visions, enthusiastic inspirations, but in the effect of the power of the Spirit of God on the souls of men, by and according to his word, both of the law and the gospel. And those who charge these things on them who have asserted, declared, and preached it according to the Scriptures, do it, probably, to countenance themselves in their hatred of them and of the work itself. Wherefore, --
2. Where, by reason of distempers of mind, disorder of fancy, or long continuance of distressing fears and sorrows, in and under such preparatory works of the Spirit, which sometimes cut men to their hearts
279
in the sense of their sin, and sinful, lost condition, any do fall into apprehensions or imaginations of anything extraordinary in the ways before mentioned, if it be not quickly and strictly brought unto the rule, and discarded thereby, it may be of great danger unto their souls, and is never of any solid use or advantage. Such apprehensions, for the most part, are either conceptions of distempered minds and discomposed fancies, or delusions of Satan transforming himself into an angel of light, which the doctrine of regeneration ought not to be accountable for. Yet I must say, --
3. That so it is come to pass, that many of those who have been really made partakers of this gracious work of the Holy Spirit have been looked on in the world, which knows them not, as mad, enthusiastic, and fanatical. So the captains of the host esteemed the prophet that came to anoint Jehu, 2<120911> Kings 9:11. And the kindred of our Savior, when he began to preach the gospel, said he was "beside himself," or ecstatical, <410321>Mark 3:21, and "they went out to lay hold on him." So Festus judged of Paul, <442624>Acts 26:24, 25. And the author of the Book of Wisdom gives us an account what acknowledgments some will make when it shall be too late, as to their own advantage: Chapter <440503>5:3-5, "They shall say, crying out, because of the trouble of their minds, This is he whom we accounted a scorn, and a common reproach. We fools esteemed his life madness, and his latter end to have been shameful, but how is he reckoned among the sons of God, and his lot is among the holy ones!" From what hath been spoken it appears, --
Fourthly, That the work of the Spirit of God in regenerating the souls of men is diligently to be inquired into by the preachers of the gospel, and all to whom the word is dispensed. For the former sort, there is a peculiar reason for their attendance unto this duty; for they are used and employed in the work itself by the Spirit of God, and are by him made instrumental for the effecting of this new birth and life. So the apostle Paul styles himself the father of them who were converted to God or regenerated through the word of his ministry: 1<460415> Corinthians 4:15,
"Though ye have ten thousand instructors in Christ, yet have ye not many fathers: for in Christ Jesus I have begotten you through the gospel."
280
He was used in the ministry of the word for their regeneration, and therefore was their spiritual father, and he only, though the work was afterward carried on by others. And if men are fathers in the gospel to no more than are converted unto God by their personal ministry, it will be no advantage unto any one day to have assumed that title, when it hath had no foundation in that work as to its effectual success. So, speaking of Onesimus, who was converted by him in prison, he calls him "his son, whom he had begotten in his bonds," Philemon 10. And this he declared to have been prescribed unto him as the principal end of his ministry, in the commission he had for preaching the gospel, <442617>Acts 26:17, 18. Christ said unto him, "I send thee unto the Gentiles, to open their eyes, to turn them from darkness to light, and from the power of Satan unto God;" which is a description of the work under consideration. And this is the principal end of our ministry also. Now, certainly it is the duty of ministers to understand the work about which they are employed, as far as they are able, that they may not work in the dark and fight uncertainly, as men beating the air. What the Scripture hath revealed concerning it, as to its nature and the manner of its operation, as to its causes, effects, fruits, evidences, they ought diligently to inquire into. To be spiritually skilled therein is one of the principal furnishments of any for the work of the ministry, without which they will never be able to divide the word aright, nor show themselves workmen that need not be ashamed. Yet it is scarcely imaginable with what rage and perversity of spirit, with what scornful expressions, this whole work is traduced and exposed to contempt. Those who have labored herein are said
"to prescribe long and tedious trains of conversion, to set down nice and subtile processes of regeneration, to fill people's heads with innumerable swarms of superstitious fears and scruples about the due degrees of godly sorrow, and the certain symptoms of a thorough humiliation," f85 pp. 306, 307.
Could any mistake be charged on particular persons in these things, or the prescribing of rules about conversion to God and regeneration that are not warranted by the word of truth, it were not amiss to reflect upon them and refute them; but the intention of these expressions is evident, and the reproach in them is cast upon the work of God itself: and I must profess that I believe the degeneracy from the truth and power of Christian
281
religion, the ignorance of the principal doctrines of the gospel, and that scorn which is cast, in these and the like expressions, on the grace of our Lord Jesus Christ, by such as not only profess themselves to be ministers, but of a higher degree than ordinary, will be sadly ominous unto the whole state of the reformed church amongst us, if not timely repressed and corrected. But what at present I affirm in this matter is, --
1. That it is a duty indispensably incumbent on all ministers of the gospel to acquaint themselves thoroughly with the nature of this work, that they may be able to comply with the will of God and grace of the Spirit in the effecting and accomplishment of it upon the souls of them unto whom they dispense the word. Neither, without some competent knowledge hereof, can they discharge any one part of their duty and office in a right manner. If all that hear them are born dead in trespasses and sins, if they are appointed of God to be the instruments of their regeneration, it is a madness, which must one day be accounted for, to neglect a sedulous inquiry into the nature of this work, and the means whereby it is wrought. And the ignorance hereof or negligence herein, with the want of an experience of the power of this work in their own souls, is one great cause of that lifeless and unprofitable ministry which is among us.
2. It is likewise the duty of all to whom the word is preached to inquire also into it. It is unto such to whom the apostle speaks, 2<471305> Corinthians 13:5,
"Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?"
It is the concernment of all individual Christians, or professors of Christian religion, to try and examine themselves what work of the Spirit of God there hath been upon their hearts; and none will deter them from it but those who have a design to hoodwink them to perdition. And, --
(1.) The doctrine of it is revealed and taught us; for
"secret things belong unto the LORD our God, but those things which are revealed belong unto us and to our children for ever, that we may do all the words of the law," <052929>Deuteronomy 29:29.
282
And we speak not of curious inquiries into or after hidden things, or the secret, veiled actions of the Holy Spirit; but only of an upright endeavor to search into and comprehend the doctrine concerning this work, to this very end, that we might understand it.
(2.) It is of such importance unto all our duties and all our comforts to have a due apprehension of the nature of this work, and of our own concernment therein, that an inquiry into the one and the other cannot be neglected without the greatest folly and madness. Whereunto we may add,
(3.) The danger that there is of men being deceived in this matter, which is the hinge whereon their eternal state and condition doth absolutely turn and depend. And certain it is that very many in the world do deceive themselves herein: for they evidently live under one of these pernicious mistakes, -- namely, either,
[1.] That men may go to heaven, or "enter into the kingdom of God," and not be "born again," contrary to that of our Savior, <430305>John 3:5; or,
[2.] That men may be "born again," and yet live in sin, contrary to 1<620309> John 3:9.
283
CHAPTER 2.
WORKS OF THE HOLY SPIRIT PREPARATORY UNTO REGENERATION.
Sundry things preparatory to the work of conversion -- Material and formal dispositions, with their difference -- Things in the power of our natural abilities required of us in a way of duty -- Internal, spiritual effects wrought in the souls of men by the word -- Illumination -- Conviction of sin -- Consequents thereof -- These things variously taught -- Power of the word and energy of the Spirit distinct -- Subject of this work; mind, affections, and conscience -- Nature of this whole work, and difference from saving conversion farther declared.
FIRST, in reference unto the work of regeneration itself, positively considered, we may observe, that ordinarily there are certain previous and preparatory works, or workings in and upon the souls of men, that are antecedent and dispositive unto it. But yet regeneration doth not consist in them, nor can it be educed out of them. This is, for the substance of it, the position of the divines of the church of England at the synod of Dort, two whereof died bishops, and others of them were dignified in the hierarchy. I mention it, that those by whom these things are despised may a little consider whose ashes they trample on and scorn. Lawful, doubtless, it is for any man, on just grounds, to dissent from their judgments and determinations; f86 but to do it with an imputation of folly, with derision, contempt, scorn, and scoffing, at what they believed and taught, becometh only a generation of new divines amongst us. But to return; I speak in this position only of them that are adult, and not converted until they have made use of the means of grace in and by their own reasons and understandings; and the dispositions I intend are only materially so, not such as contain grace of the same nature as is regeneration itself. A material disposition is that which disposeth and some way maketh a subject fit for the reception of that which shall be communicated, added, or infused into it as its form. So wood by dryness and a due composure is made fit and ready to admit of firing, or continual fire. A formal
284
disposition is where one degree of the same kind disposeth the subject unto farther degrees of it; as the morning light, which is of the same kind, disposeth the air to the reception of the full light of the sun. The former we allow here, not the latter. Thus, in natural generation there are sundry dispositions of the matter before the form is introduced. So the body of Adam was formed before the rational soul was breathed into it; and Ezekiel's bones came together with a noise and shaking before the breath of life entered into them.
I shall in this place give only a summary account of this preparatory work, because in the close of these discourses I shall handle it practically and more at large. Wherefore what I have here to offer concerning it shall be reduced unto the ensuing observations: --
First, There are some things required of us in a way of duty in order unto our regeneration, which are so in the power of our own natural abilities as that nothing but corrupt prejudices and stubbornness in sinning do keep or hinder men from the performance of them. And these we may reduce unto two heads: --
1. An outward attendance unto the dispensation of the word of God, with those other external means of grace which accompany it or are appointed therein. "Faith cometh by hearing, and hearing by the word of God," <451017>Romans 10:17; that is, it is hearing the word of God which is the ordinary means of ingenerating faith in the souls of men. This is required of all to whom the gospel doth come; and this they are able of themselves to do, as well as any other natural or civil action. And where men do it not, where they despise the word at a distance, yea, where they do it not with diligence and choice, it is merely from supine negligence of spiritual things, carnal security, and contempt of God; which they must answer for.
2. A diligent intension of mind, in attendance on the means of grace, to understand and receive the things revealed and declared as the mind and will of God. For this end hath God given men their reasons and understandings, that they may use and exercise them about their duty towards him, according to the revelation of his mind and will. To this purpose he calls upon them to remember that they are men, and to turn unto him. And there is nothing herein but what is in the liberty and power of the rational faculties of our souls, assisted with those common aids
285
which God affords unto all men in general. And great advantages both may be and are daily attained hereby. Persons, I say, who diligently apply their rational abilities in and about spiritual things, as externally revealed in the word and the preaching of it, do usually attain great advantages by it, and excel their equals in other things; as Paul did when he was brought up at the feet of Gamaliel. Would men be but as intent and diligent in their endeavors after knowledge in spiritual things, as revealed in a way suited unto our capacities and understandings, as they are to get skill in crafts, sciences, and other mysteries of life, it would be much otherwise with many than it is. A neglect herein also is the fruit of sensuality, spiritual sloth, love of sin, and contempt of God; all which are the voluntary frames and actings of the minds of men.
These things are required of us in order unto our regeneration, and it is in the power of our own wills to comply with them. And we may observe concerning them that, --
1. The omission of them, the neglect of men in them, is the principal occasion, and cause of the eternal ruin of the souls of the generality of them to whom or amongst whom the gospel is preached:
"This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil," <430319>John 3:19.
The generality of men know full well that they do in this matter no more what they are able than what they should. All pleadable pretenses of inability and weakness are far from them. They cannot but know here, and they shall be forced to confess hereafter, that it was merely from their own cursed sloth, with love of the world and sin, that they were diverted from a diligent attendance on the means of conversion and the sedulous exercise of their minds about them. Complaints hereof against themselves will make up a great part of their last dreadful cry.
2. In the most diligent use of outward means, men are not able of themselves to attain unto regeneration, or complete conversion to God, without an especial, effectual, internal work of the Holy Spirit of grace on their whole souls. This containing the substance of what is principally
286
proposed unto confirmation in the ensuing discourses, need not here be insisted on.
3. Ordinarily, God, in the effectual dispensation of his grace, meeteth with them who attend with diligence on the outward administration of the means of it. He doth so, I say, ordinarily, in comparison of them who are despisers and neglecters of them. Sometimes, indeed, he goeth, as it were, out of the way to meet with and bring home unto himself a persecuting Saul, taking of him in, and taking him off from, a course of open sin and rebellion; but ordinarily he dispenseth his peculiar especial grace among them who attend unto the common means of it: for he will both glorify his word thereby, and give out pledges of his approbation of our obedience unto his commands and institutions.
Secondly, There are certain internal spiritual effects wrought in and upon the souls of men, whereof the word preached is the immediate instrumental cause, which ordinarily do precede the work of regeneration, or real conversion unto God. And they are reducible unto three heads: --
1. Illumination;
2. Conviction;
3. Reformation.
The first of these respects the mind only; the second, the mind, conscience, and affections; and the third, the life and conversation: --
1. The first is illumination, of whose nature and causes we must afterward treat distinctly. At present, I shall only consider it as it is ordinarily previous unto regeneration, and materially disposing the mind thereunto. Now, all the light which by any means we attain unto, or knowledge that we have in or about spiritual things, things of supernatural revelation, come under this denomination of illumination. And hereof there are three degrees: --
(1.) That which ariseth merely from an industrious application of the rational faculties of our souls to know, perceive, and understand the doctrines of truth as revealed unto us; for hereby much knowledge of divine truth may be obtained, which others, through their negligence, sloth, and pride, are unacquainted with. And this knowledge I refer unto
287
illumination, -- that is, a light superadded to the innate conceptions of men's minds, and beyond what of themselves they can extend unto, -- because it is concerning such things as the heart of man could never of itself conceive, but the very knowledge of them is communicated by their revelation, 1<460209> Corinthians 2:9, 11. And the reason why so very few do exercise themselves to the attaining of this knowledge, according to their abilities, is because of the enmity which is in the carnal minds of all men by nature unto the things themselves that are revealed. And within the compass of this degree I comprise all knowledge of spiritual things that is merely natural.
(2.) There is an illumination which is an especial effect of the Holy Ghost by the word on the minds of men. With respect hereunto, some who fall totally from God and perish eternally are said to have been "once enlightened," <580604>Hebrews 6:4. This light variously affects the mind, and makes a great addition unto what is purely natural, or attainable by the mere exercise of our natural abilities.
For,
[1.] It adds perspicuity unto it, making the things discerned in it more clear and perspicuous to the mind. Hence men endowed with it are said to "know the way of righteousness," 2<610221> Peter 2:21, -- clearly and distinctly to apprehend the doctrine of the gospel as the way of righteousness. They know it not only or merely as true, but as a way of righteousness, -- namely, the way of God's righteousness, which is therein "revealed from faith to faith," <450117>Romans 1:17, and the way of righteousness for sinners in the sight of God, chapter 10:3, 4.
[2.] It adds a greater assent unto the truth of the things revealed than mere natural reason can rise up unto. Hence those thus illuminated are frequently said to "believe," their faith being only the naked assent of their minds unto the truth revealed to them. So it is said of Simon the magician, <440813>Acts 8:13, and of sundry of the Jews, <430223>John 2:23, 12:42.
[3.] It adds unto them some kind of evanid joy. These "receive the word with joy," and yet have "no root in themselves," <420813>Luke 8:13. They "rejoice in the light" of it, at least "for a season," <430535>John 5:35. Persons
288
that are thus enlightened will be variously affected with the word, so as they are not whose natural faculties are not spiritually excited.
[4.] It adds ofttimes gifts also, whereof this spiritual light is, as it were, the common matter, which in exercise is formed and fashioned in great variety. I say, this kind of spiritual light, the effect of this illumination, is the subject-matter, and contains in it the substance, of all spiritual gifts. One sort of gift it is when put forth and exercised in one way, or one kind of duty, and another as in another. And where it is improved into gifts, which principally it is by exercise, there it wonderfully affects the mind, and raiseth its apprehensions in and of spiritual things. Now, concerning this degree of illumination, I say, first, That it is not regeneration, nor doth it consist therein, nor doth necessarily or infallibly ensue upon it. A third degree is required thereunto, which we shall afterward explain. Many, therefore, may be thus enlightened, and yet never be converted. Secondly, That in order of nature it is previous unto a full and real conversion to God, and is materially preparatory and dispositive thereunto; for saving grace enters into the soul by light. As it is therefore a gift of God, so it is the duty of all men to labor after a participation of it, however by many it be abused.
2. Conviction of sin is another effect of the preaching of the word antecedaneous unto real conversion to God. This in general the apostle describes, 1<461424> Corinthians 14:24, 25,
"If all prophesy, and there come in one that believeth not, he is convinced of all: and thus are the secrets of his heart made manifest; and so falling down on his face he will worship God."
And sundry things are included herein, or do accompany it; as, --
(1.) A disquieting sense of the guilt of sin with respect unto the law of God, with his threatenings and future judgment. Things that before were slighted and made a mock of do now become the soul's burden and constant disquietment. "Fools make a mock of sin;" they traverse their ways, and snuff up the wind like the wild ass; but in their month, when conviction hath burdened them, you may find them. And hereby are the minds of men variously affected with fears and anguish, in various degrees, f87 according as impressions are made upon them by the word. And these degrees are
289
not prescribed as necessary duties unto persons under their convictions, but only described as they usually fall out, to the relief and direction of such as are concerned in them; -- as a man going to give directions unto another how to guide his course in a voyage at sea, he tells him that in such a place he will meet with rocks and shelves, storms and cross winds, so that if he steer not very heedfully he will be in danger to miscarry and to be cast away; he doth not prescribe it unto him as his duty to go among such rocks and into such storms, but only directs him how to guide himself in them where he doth meet with them, as assuredly he will, if he miss not his proper course.
(2.) Sorrow or grief for sin committed, because past and irrecoverable; which is the formal reason of this condemning sorrow. This the Scripture calls "sorrow of the world," 2<470710> Corinthians 7:10; divines, usually, legal sorrow, as that which, in conjunction with the sense of the guilt of sin mentioned, brings men into bondage under fear, <450815>Romans 8:15.
(3.) Humiliation for sin, which is the exercise or working of sorrow and fear in outward acts of confession, fasting, praying, and the like. This is the true nature of legal humiliation, 1<112129> Kings 21:29.
(4.) Unless by these things the soul be swallowed up in despair, it cannot be but that it will be filled with thoughts, desires, inquiries, and contrivances about a deliverance out of that state and condition wherein it is; as <440237>Acts 2:37, 16:30.
3. Oftentimes a great reformation of life and change in affections doth ensue hereon; as <401320>Matthew 13:20; 2<610220> Peter 2:20; Matthew. 12:44.
All these things may be wrought in the minds of men by the dispensation of the word, and yet the work of regeneration be never perfected in them. Yea, although they are good in themselves, and fruits of the kindness of God towards us, they may not only be lost as unto any spiritual advantage, but also be abused unto our great disadvantage. And this comes not to pass but by our own sin, whereby we contract a new guilt upon our souls. And it commonly so falls out one of these three ways; for, --
1. Some are no way careful or wise to improve this light and conviction unto the end whereunto they tend and are designed. Their message is, to turn the minds of men, and to take them off from their self-confidence, and
290
to direct them unto Christ. Where this is not attended unto, where they are not used and improved unto the pursuit of this end, they insensibly wither, decay, and come to nothing.
2. In some they are overborne by the power and violence of their lusts, the love of sin, and efficacy of temptation. They are sinned away everyday, and leave the soul in ten times a worse condition than they found it.
3. Some rest in these things, as though they comprised the whole work of God towards them, and guided them in all the duties required of them. This is the state of many where they extend their power, in the last instance, unto any considerable reformation of life, and attendance unto duties of religious worship. But this, as was said, falls out through the abuse which the carnal minds of men, retaining their enmity against God, do put these things unto. In their own nature they are good, useful, and material preparations unto regeneration, disposing the mind unto the reception of the grace of God.
And the doctrine concerning these things hath been variously handled, distinguished, and applied, by many learned divines and faithful ministers of the gospel. Unto that light which they received into them from the infallible word of truth, they joined those experiences which they had observed in their own hearts and the consciences of others with whom they had to do, which were suitable thereunto; and in the dispensation of this truth, according to the "measure of the gift of the grace of Christ," which they severally received, they had a useful and fruitful ministry in the world, to the converting of many unto God. But we have lived to see all these things decried and rejected. And the way which some have taken therein is as strange and uncouth as the thing itself; for they go not about once to disprove by Scripture or reason what hath been taught or delivered by any sober persons to this purpose, nor do they endeavor themselves to declare from or by the Scriptures what is the work of regeneration, what are the causes and effects of it, in opposition thereunto. These and such like ways, made use of by all that have treated of spiritual things from the foundation of Christianity, are despised and rejected; but horrible and contemptuous reproaches are cast upon the things themselves, in words heaped together on purpose to expose them unto scorn among persons ignorant of the gospel and themselves. Those that teach them are
291
"ecstatical and illiterate;" and those that receive them are "superstitious, giddy, and fanatical." All conviction, sense of and sorrow for sin; all fear of the curse and wrath due unto sin; all troubles and distresses of mind by reason of these things, -- are "foolish imaginations, the effects of bodily diseases and distempers, enthusiastic notions, arising from the disorders of men's brains," and I know not what untoward "humours in their complexions and constitutions." The same or the like account is also given concerning all spiritual desertions, or joys and refreshments; and the whole doctrine concerning these things is branded with novelty, and hopes expressed of its sudden vanishing out of the world. This contempt and scorn of the gospel have we lived to see, whereof, it may be, other ages and places have not had experience; for as all these things are plentifully taught by some of the ancients in their expositions of the scriptures wherein they are expressed, especially by Austin, who had occasion particularly to inquire into them, so the doctrine concerning them is in a great measure retained in the church of Rome itself. Only some amongst ourselves are weary of them; who, being no way able to oppose the principles and foundations whereon they are built, nor to disprove them by Scripture or reason, betake themselves to these revilings and reproaches; and, as if it were not enough for them to proclaim their own ignorance and personal unacquaintance with those things which inseparably accompany that conviction of sin, righteousness, and judgment which our Lord Jesus Christ hath promised to send the Holy Spirit to work in all that should believe, they make the reproaching of it in others a principal effect of that religion which they profess. "Nevertheless the foundation of God standeth sure, The Lord knoweth them that are his." But we must return to our purpose.
Thirdly, All the things mentioned as wrought instrumentally by the word are effects of the power of the Spirit of God. The word itself, under a bare proposal to the minds of men, will not so affect them. We need go no farther for the confirmation hereof than merely to consider the preaching (with the effects which it had towards many) of the prophets of old, <234904>Isaiah 49:4, <241520>Jeremiah 15:20, <263331>Ezekiel 33:31, 32; of Jesus Christ himself, <430859>John 8:59; and of the apostles, <441341>Acts 13:41, 45, 46. Hence to this day, the Jews, who enjoy the letter of the Old Testament, without the administration of the Spirit, are as full of blindness, hardness, and
292
obstinacy, as any in the world who are utterly deprived of it. Many amongst ourselves sit all their days under the preaching of the word, and yet have none of the effects mentioned wrought upon them, when others, their associates in hearing, are really affected, convinced, and converted. It is, therefore, the ministration of the Spirit, in and by the word, which produceth all or any of these effects on the minds of men; he is the fountain of all illumination. Hence, they that are "enlightened" are said to be made "partakers of the Holy Spirit," <580604>Hebrews 6:4. And he is promised by our Savior "to convince the world of sin," <431608>John 16:8; which, although in that place it respects only one kind of sin, yet it is sufficient to establish a general rule, that all conviction of sin is from and by him. And no wonder if men live securely in their sins, to whom the light which he gives and the convictions which he worketh are a scorn and reproach.
There is, indeed, an objection of some moment against the ascription of this work unto the energy of the Holy Spirit; for "whereas it is granted that all these things may be wrought in the minds and souls of men, and yet they may come short of the saving grace of God, how can he be thought to be the author of such a work? Shall we say that he designs only a weak and imperfect work upon the hearts of men? or that he deserts and gives over the work of grace which he hath undertaken towards them, as not able to accomplish it?"
Ans. 1. In many persons, it may be in the most, who are thus affected, real conversion unto God doth ensue, the Holy Spirit by these preparatory actings making way for the introduction of the new spiritual life into the soul: so they belong unto a work that is perfect in its kind.
2. Wherever they fail and come short of what in their own nature they have a tendency unto, it is not from any weakness and imperfection in themselves, but from the sins of them in whom they are wrought. For instance, even common illumination and conviction of sin have, in their own nature, a tendency unto sincere conversion. They have so in the same kind as the law hath to bring us unto Christ. Where this end is not attained, it is always from the interposition of an act of willfulness and stubbornness in those enlightened and convicted. They do not sincerely improve what they have received, and faint not merely for want of
293
strength to proceed, but, by a free act of their own wills, they refuse the grace which is farther tendered unto them in the gospel. This will, and its actual resistance unto the work of the Spirit, God is pleased in some to take away. It is, therefore, of sovereign grace when and where it is removed. But the sin of men and their guilt is in it where it is continued; for no more is required hereunto but that it be voluntary. It is will, and not power, that gives rectitude or obliquity unto moral actions.
3. As we observed before, the Holy Spirit in his whole work is a voluntary agent. He worketh what, when, and how he pleaseth. No more is required unto his operations, that they may be such as become him, but these two things: -- First, That in themselves they be good and holy. Secondly, That they be effectual as unto the ends whereunto by him they are designed. That he should always design them to the utmost length of what they have a moral tendency towards, though no real efficiency for, is not required. And these things are found in these operations of the Holy Spirit. They are in their own nature good and holy. Illumination is so; so is conviction and sorrow for sin, with a subsequent change of affections and amendment of life.
Again: What he worketh in any of these effectually and infallibly accomplisheth the end aimed at; which is no more but that men be enlightened, convinced, humbled, and reformed, wherein he faileth not. In these things he is pleased to take on him the management of the law, so to bring the soul into bondage thereby, that it may be stirred up to seek after deliverance; and he is thence actively called the "Spirit of bondage unto fear," <450815>Romans 8:15. And this work is that which constitutes the third ground in our Savior's parable of the sower. It receives the seed and springs up hopefully, until, by cares of the world, temptations, and occasions of life, it is choked and lost, <401322>Matthew 13:22. Now, because it oftentimes maketh a great appearance and resemblance of regeneration itself, or of real conversion to God, so that neither the world nor the church is able to distinguish between them, it is of great concernment unto all professors of the gospel to inquire diligently whether they have in their own souls been made partakers of any other work of the Spirit of God or no; for although this be a good work, and doth lie in a good subserviency unto regeneration, yet if men attain no more, if they proceed no farther, they will perish, and that eternally. And multitudes do herein actually
294
deceive themselves, speaking peace unto their souls on the effects of this work; whereby it is not only insufficient to save them, as it is to all persons at all times, but also becomes a means of their present security and future destruction. I shall, therefore, give some few instances of what this work, in the conjunction of all the parts of it, and in its utmost improvement, cannot effect; whereby men may make a judgment how things stand in their own souls in respect unto it: --
1. It may be observed, that we have placed all the effects of this work in the mind, conscience, affections, and conversation. Hence it follows, notwithstanding all that is or may be spoken of it, that the will is neither really changed nor internally renewed by it. Now, the will is the ruling, governing faculty of the soul, as the mind is the guiding and leading. Whilst this abides unchanged, unrenewed, the power and reign of sin continue in the soul, though not undisturbed yet unruined. It is true, there are many checks and controls, from the light of the mind and reflections of conscience, cast in this state upon the actings of the will, so that it cannot put itself forth in and towards sin with that freedom, security, and licentiousness as it was wont to do. Its fierceness and rage, rushing into sin as the horse into the battle, running on God and the thick bosses of his buckler, may be broken and abated by those hedges of thorns which it finds set in its way, and those buffetings it meets withal from light and convictions; its delight and greediness in sinning may be calmed and quieted by those frequent representations of the terror of the Lord on the one hand, and the pleasure of eternal rest on the other, which are made unto it: but yet still, setting aside all considerations foreign unto its own principle, the bent and inclination of the will itself is to sin and evil always and continually. The will of sinning may be restrained upon a thousand considerations, which light and convictions will administer, but it is not taken away. And this discovers itself when the very first motions of the soul towards sinful objects have a sensible complacency, until they are controlled by light and fear. This argues an unrenewed will, if it be constant and universal.
2. The effects of this work on the mind, which is the first subject affected with it, proceeds not so far as to give it delight, complacency, and satisfaction in the lively spiritual nature and excellencies of the things revealed unto it. The true nature of saving illumination consists in this,
295
that it gives the mind such a direct intuitive insight and prospect into spiritual things as that, in their own spiritual nature, they suit, please, and satisfy it, so that it is transformed into them, cast into the mould of them, and rests in them, <450617>Romans 6:17, 12:2; 1<460213> Corinthians 2:13-15; 2<470318> Corinthians 3:18, 4:6. This the work we have insisted on reacheth not unto; for, notwithstanding any discovery that is made therein of spiritual things unto the mind, it finds not an immediate, direct, spiritual excellency in them, but only with respect unto some benefit or advantage which is to be attained by means thereof. It will not give such a. spiritual insight into the mystery of God's grace by Jesus Christ, called "his glory shining in the face of Jesus Christ," 2<470406> Corinthians 4:6, as that the soul, in its first direct view of it, should, for what it is in itself, admire it, delight in it, approve it, and find spiritual solace with refreshment in it. But such a light, such a knowledge it communicates, as that a man may like it well in its effects, as a way of mercy and salvation.
3. This work extends itself to the conscience also; but yet it doth not purge the conscience from dead works, that we should serve the living God. This is the effect of a real application of the blood of Christ by faith unto our souls, <580914>Hebrews 9:14. Two things it effects upon the conscience: --
(1.) It renders it more ready, quick, and sharp in the reproving and condemning of all sin than it was before. To condemn sin, according unto its light and guidance, is natural unto and inseparable from the conscience of man; but its readiness and ability to exercise this condemning power may, by custom and course of sinning in the world, be variously weakened and impeded. But when conscience is brought under the power of this work, having its directing light augmented, whereby it sees more of the evil of sin than formerly, and having its self-reflections sharpened and multiplied, it is more ready and quick in putting forth its judging and condemning power than it was.
(2.) Conscience is assisted and directed hereby to condemn many things in sin which before it approved of; for its judging power is still commensurate unto its light, and many things are thereby now discovered to be sinful which were not so by the mere natural guidance under which before it was. But yet, notwithstanding all this, it doth not purge the
296
conscience from dead works; that is, conscience is not hereby wrought unto such an abhorrency of sin for itself as continually to direct the soul unto an application to the blood of Christ for the cleansing of itself and the purging of it out. It contents itself to keep all things in a tumult, disorder, and confusion, by its constant condemning both sin and sinners.
4. This work operates greatly on the affections. We have given instances in the fear, sorrow, joy, and delight about spiritual things that are stirred up and acted thereby. But yet it comes short in two things of a thorough work upon the affections themselves: for,
(1.) it doth not fix them; and,
(2.) it doth not fill them.
(1.) It is required that our affections be fixed on heavenly and spiritual things, and true grace will effect it: <510301>Colossians 3:1, 2, "If ye be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on things above." The joys, the fears, the hopes, the sorrows, with reference unto spiritual and eternal things, which the work before mentioned doth produce, are evanid, uncertain, unstable, not only as to the degrees, but as to the very being of them. Sometimes they are as a river ready to overflow its banks, -- men cannot but be pouring them out on all occasions; and sometimes as waters that fail, -- no drop comes from them. Sometimes they are hot, and sometimes cold; sometimes up, and sometimes down; sometimes all heaven, and sometimes all world; without equality, without stability. But true grace fixeth the affections on spiritual things. As to the degrees of their exercise, there may be and is in them great variety, according as they may be excited, aided, assisted, by grace and the means of it, or obstructed and impeded by the interposition of temptations and diversions. But the constant bent and inclination of renewed affections is unto spiritual things, as the Scripture everywhere testifieth and experience doth confirm.
(2.) The forementioned work doth not fill the affections, however it may serve to take them up and pacify them. It comes like many strangers to an inn to lodge, which take up a great deal of room, and make an appearance as if none were in the house but themselves; and yet they turn not out the family which dwelleth there, but there they make their abode still. Light
297
and conviction, with all their train and attendants, come into the mind and affections as if they would fill them, and possess them for themselves alone; but yet, when they have done all, they leave the quiet places of the house for the world, and sin, and self. They do not thrust them out of the affections, and fill up their places with spiritual things. But saving grace fills up the affections with spiritual things, fills the soul with spiritual love, joy, and delight, and exerciseth all other affections about their proper objects. It denies not a room to any other things, relations, possessions, enjoyments, merely as they are natural, and are content to be subordinate unto God and spiritual things; but if they would be carnal, disorderly, or predominant, it casts them out.
5. This work is oftentimes carried on very far in reformation of life and conversation, so that it will express the whole form of godliness therein. But herein, also, it is subject unto a threefold defect and imperfection; for, --
(1.) It will consist with and allow of raging and reigning sins of ignorance. The conducting light in this work not leading unto the abhorrency of all sin as sin, nor into a pursuit of holiness out of a design to be universally conformable unto Christ, but being gathered up from this and that particular command, it ofttimes leaves behind it great sins unregarded. So it left persecution in Paul before his conversion; and so it leaves hatred and a desire of persecution in many at this day. And other sins of the like nature may escape its utmost search, to the ruin of the soul.
(2.) Its reformation of the conversation is seldom universal as to all known sins, unless it be for a season, whilst the soul is under a flagrant pursuit of self-righteousness. Paul in that condition had preserved himself so as that, according to the law, he was blameless; and the young man thought he had kept all the commandments from his youth. But setting aside this consideration, notwithstanding the utmost that this work can attain unto, after the efficacy of its first impressions begin to abate, lust will reserve some peculiar way of venting and discovering itself; which is much spoken unto.
(3.) The conversations of persons who live and abide under the power of this work only is assuredly fading and decaying. Coldness, sloth, negligence, love of the world, carnal wisdom, and security, do everyday get
298
ground upon them. Hence, although by a long course of abstinence from open sensual sins, and stating of a contrary interest, they are not given up unto them, yet, by the decays of the power of their convictions, and the ground that sin gets upon them, they become walking and talking skeletons in religion, -- dry, sapless, useless, worldlings. But where the soul is inlaid with real saving grace, it is in a state of thriving continually. Such an one will go on from strength to strength, from grace to grace, from glory to glory, and will be fat and flourishing in old age. By these things may we learn to distinguish in ourselves between the preparatory work mentioned, and that of real saving conversion unto God. And these are some of the heads of those operations of the Holy Spirit on the minds of men, which oftentimes are preparatory unto a real conversion unto God; and sometimes, [by] their contempt and rejection, a great aggravation of the sin and misery of them in whom they were wrought.
And these things, as they are clearly laid down in the Scripture and exemplified in sundry instances, so, for the substance of them, they have been acknowledged (till of late) by all Christians; only some of the Papists have carried them so far as to make them formally dispositive unto justification, and to have a congruous merit thereof. But this the ancients denied, who would not allow that either any such preparation or any moral virtues did capacitate men for real conversion, observing that others were often called before those who were so qualified. f88 And in them there are goads and nails, which have been fastened by wise and experienced masters of the assemblies, to the great advantage of the souls of men; for, observing the usual ways and means whereby these effects are wrought in the minds of the hearers of the word, with their consequences, in sorrow, troubles, fear, and humiliations, and the courses which they take to improve them, or to extricate themselves from the perplexity of them, they have managed the rules of Scripture with their own and others' experience suitable thereunto, to the great benefit of the church of God. That these things are now despised and laughed to scorn is no part of the happiness of the age wherein we live, as the event will manifest.
And in the meantime, if any suppose that we will forego these truths and doctrines, which are so plainly revealed in the Scripture, the knowledge whereof is so useful unto the souls of men, and whose publication in preaching hath been of so great advantage to the church of God, merely
299
because they understand them not, and therefore reproach them, they will be greatly mistaken. Let them lay aside that unchristian way of treating about these things which they have engaged in, and plainly prove that men need not be convinced of sin, that they ought not to be humbled for it, nor affected with sorrow with respect unto it; that they ought not to seek for a remedy or deliverance from it; that all men are not born in a state of sin; that our nature is not depraved by the fall; that we are able to do all that is required of us, without the internal aids and assistances of the Spirit of God, -- and they shall be diligently attended unto.
300
CHAPTER 3.
CORRUPTION OR DEPRAVATION OF THE MIND BY SIN.
Contempt and corruption of the doctrine of regeneration -- All men in the world regenerate or unregenerate -- General description of corrupted nature -- Depravation of the mind -- Darkness upon it -- The nature of spiritual darkness -- Reduced unto two heads -- Of darkness objective; how removed -- Of darkness subjective; its nature and power proved -- <490417>Ephesians 4:17,18, opened and applied -- The mind "alienated from the life of God" -- The" life of God," what it is -- The power of the mind with respect unto spiritual things examined -- 1<460214> Corinthians 2:14 opened -- Yucikov< a]nqrwpov, or the "natural man," who -- Spiritual things, what they are -- How the natural man cannot know or receive spiritual things -- Difference between understanding doctrines and receiving of things -- A twofold power and ability of mind with respect unto spiritual things explained -- Reasons why a natural man cannot discern spiritual things -- How and wherefore spiritual things are foolishness to natural men -- Why natural men cannot receive the things of God -- A double impotency in the mind of man by nature -- 1<460214> Corinthians 2:14 farther vindicated -- Power of darkness in persons unregenerate -- The mind filled with wills or lusts, and enmity thereby -- The power and efficacy of spiritual darkness at large declared.
WE have, I hope, made our way plain for the due consideration of the great work of the Spirit in the regeneration of the souls of God's elect. This is that whereby he forms the members of the mystical body of Christ, and prepares living stones for the building of a temple wherein the living God will dwell. Now, that we may not only declare the truth in this matter, but also vindicate it from those corruptions wherewith some have endeavored to debauch it, I shall premise a description lately given of it, with confidence enough, and it may be not without too much authority; and it is in these words:
301
"What is it to be born again, and to have a new spiritual life in Christ, but to become sincere proselytes to the gospel, to renounce all vicious customs and practices, and to give an upright and uniform obedience to all the laws of Christ. And, therefore, if they are all but precepts of moral virtue, to be born again, and to have a new spiritual life, is only to become a new moral man. But their account" (speaking of Nonconformist ministers) "of this article is so wild and fantastic, that had I nothing else to make good my charge against them, that alone would be more than enough to expose the prodigious folly of their spiritual divinity," pp. 343, 344.f89
I confess these are the words of one who seems not much to consider what he says, so as that it may serve his present turn in reviling and reproaching other men; for he considers not that, by this description of it, he utterly excludes the baptismal regeneration of infants, which is so plainly professed by the church wherein he is dignified. But this is publicly declared, avowed, and vended, as allowed doctrine amongst us, and therefore deserves to be noticed, though the person that gives it out be at irreconcilable feuds with himself and his church. Of morality and grace an account shall be given elsewhere. At present, the work of regeneration is that which is under our consideration. And concerning this, those so severely treated teach no other doctrine but what, for the substance of it, is received in all the reformed churches in Europe, and which so many learned divines of the church of England confirmed with their suffrage at the synod of Dort. Whether this deserve all the scorn which this haughty person pours upon it by his swelling words of vanity will, to indifferent persons, be made appear in the ensuing discourse; as also what is to be thought of the description of it given by that author, which, whether it savor more of ignorance and folly, or of pride and fulsome errors, is hard to determine. I know some words in it are used with the old Pelagian trick of ambiguity, so as to be capable of having another sense and interpretation put upon them than their present use and design will admit of; but that artifice will be immediately rendered useless.
There is a twofold state of men with respect unto God, which is comprehensive of all individuals in the world; for all men are either unregenerate or regenerate. There being an affirmation and a negation
302
concerning the state of regeneration in the Scripture, one of them may be used concerning every capable subject; every man living is so, or he is not so. And herein, as I suppose, there is a general consent of Christians. Again, it is evident in the Scripture, and we have proved it in our way, that all men are born in an unregenerate condition. This is so positively declared by our Savior that there is no rising up against it, <430303>John 3:3-8. Now, regeneration being the delivery of men (or the means of it) from that state and condition wherein they are born or are by nature, we cannot discover wherein it doth consist without a declaration of that state which it gives us deliverance from. And this, in the first place, we shall insist upon at large, giving an account of the state of lapsed nature under a loss of the original grace of God. And these things I shall handle practically, for the edification of all sorts of believers, and not in the way and method of the schools; which yet shall be done elsewhere.
In the declaration of the state of corrupted nature after the fall, and before the reparation of it by the grace of Jesus Christ, -- that is, the effectual operation of the Holy Spirit, -- the Scripture principally insists on three things: f90 --
1. The corruption and depravation of the mind; which it calls by the name of darkness and blindness, with the consequents of vanity, ignorance, and folly.
2. The depravation of the will and affections; which it expresseth several ways, as by weakness or impotency, and stubbornness or obstinacy.
3. By the general name of death, extended to the condition of the whole soul. And these have various effects and consequences, as in our explanation of them will appear.
All men by nature, not enlightened, not renewed in their minds by the saving, effectual operation of the Holy Spirit, are in a state of darkness and blindness with respect unto God and spiritual things, with the way of pleasing him and living unto him. Be men otherwise and in other things never so wise, knowing, learned, and skillful, in spiritual things they are dark, blind, ignorant, unless they are renewed in the spirit of their minds by the Holy Ghost. This is a matter which the world cannot endure to hear of, and it is ready to fall into a tumult upon its mention. They think it
303
but an artifice which some weak men have got up, to reflect on and condemn them who are wiser than themselves On the like occasion did the Pharisees ask of our Savior that question with pride and scorn, "Are we blind also?" <430940>John 9:40. But as he lets them know that their presumption of light and knowledge would serve only to aggravate their sin and condemnation, verse 41; so he plainly tells them, that notwithstanding all their boasting, "they had neither heard the voice of God at any time, nor seen his shape," chapter <430537>5:37.
Some at present talk much about the power of the intellectual faculties of our souls, as though they were neither debased, corrupted, impaired, nor depraved. All that disadvantage which is befallen our nature by the entrance of sin is but in "the disorder of the affections and the inferior sensitive parts of the soul, which are apt to tumultuate and rebel against that pure untainted light which is in the mind!" And this they speak of it without respect unto its renovation by the Holy Spirit; for if they include that also, they are in their discourses most notorious confused triflers. Indeed, some of them write as if they had never deigned once to consult with the Scriptures, and others are plainly gone over into the tents of the Pelagians. But, setting aside their modern artifices of confident boasting, contemptuous reproaches, and scurrilous railings, it is no difficult undertaking so to demonstrate the depravation of the minds of men by nature, and their impotency thence to discern spiritual things in a spiritual manner, f91 without a saving, effectual work of the Holy Spirit in their renovation, as that the proudest and most petulant of them shall not be able to return anything of a solid answer thereunto. And herein we plead for nothing but the known doctrine of the ancient catholic church, declared in the writings of the most learned fathers and determinations of councils against the Pelagians, whose errors and heresies are again revived among us by a crew of Socinianized Arminians.
We may to this purpose first consider the testimonies given in the Scripture unto the assertion as laid down in general: <400416>Matthew 4:16; "The people which sat in darkness saw great light; and to them which sat in the region and shadow of death light is sprung up." Of what kind this darkness was in particular shall be afterward declared. For the present it answers what is proposed, -- that before the illumination given them by the preaching of the gospel, the people mentioned "sat in darkness," or
304
lived under the power of it. And such as was the light whereby they were relieved, of the same kind was the darkness under which they were detained. And in the same sense, when Christ preached the gospel, "the light shined in darkness, and the darkness comprehended it not," <430105>John 1:5, -- gave not place to the light of the truth declared by him, that it might be received in the souls of men. The commission which he gave to Paul the apostle, when he sent him to preach the gospel, was, "To open the eyes of men, and to turn them from darkness to light," <442618>Acts 26:18; -- not to a light within them; for internal light is the eye or seeing of the soul, but the darkness was such as consisted in their blindness, in not having their eyes open: "To open their eyes, and turn them from darkness." <490508>Ephesians 5:8, "Ye were sometimes darkness, but now are ye light in the Lord." What is the change and alteration made in the minds of men intended in this expression will afterward appear; but that a great change is proposed none can doubt. <510113>Colossians 1:13, "Who hath delivered us from the power of darkness;" as also 1<600209> Peter 2:9, "Who hath called us out of darkness into his marvelous light." And the darkness which is in these testimonies ascribed unto persons in an unregenerate condition is by Paul compared to that which was at the beginning, before the creation of light: <010102>Genesis 1:2, "Darkness was upon the face of the deep." There was no creature that had a visive faculty; there was darkness subjectively in all; and there was no light to see by, but all was objectively wrapped up in darkness. In this state of things, God by an almighty act of his power created light: Verse 3, "God said, Let there be light: and there was light." And no otherwise is it in this new creation:
"God, who commanded the light to shine out of darkness, shines in the hearts of men, to give them the light of the knowledge of his glory in the face of Jesus Christ," 2<470406> Corinthians 4:6.
Spiritual darkness is in and upon all men, until God, by an almighty and effectual work of the Spirit, shine into them, or create light in them. And this darkness is that light within which some boast to be in themselves and others!
To clear our way in this matter, we must consider, -- first, the nature of this spiritual darkness, what it is, and wherein it doth consist; and then,
305
secondly, show its efficacy and power in and on the minds of men, and how they are corrupted by it.
FIRST, The term "darkness" in this case is metaphorical, and borrowed from that which is natural. What natural darkness is, and wherein it consists, all men know; if they know it not in its cause and reason, yet they know it by its effects. They know it is that which hinders men from all regular operations which are to be guided by the outward senses. And it is twofold: --
1. When men have not light to see by, or when the usual light, the only external medium for the discovery of distant objects, is taken from them. So was it with the Egyptians during the three days' darkness that was on their land. They could not see for want of light; they had their visive faculty continued unto them, yet having "no light," they "saw not one another, neither arose any from his place," <021023>Exodus 10:23: for God, probably, to augment the terror of his judgment, restrained the virtue of artificial light, as well as he did that which was natural.
2. There is darkness unto men when they are blind, either born so or made so: <196923>Psalm 69:23, "Let their eyes be darkened, that they see not." So the angels smote the Sodomites with blindness, <011911>Genesis 19:11; and Paul the sorcerer, <441311>Acts 13:11. However the sun shineth, it is all one perpetual night unto them that are blind.
Answerable hereunto, spiritual darkness may be referred unto two heads; for there is an objective darkness, a darkness that is on men, and a subjective darkness, a darkness that is in them. The first consists in the want of those means whereby alone they may be enlightened in the knowledge of God and spiritual things. This is intended, <400416>Matthew 4:16. This means is the word of God, and the preaching of it. Hence it is called a "light," <19B9105>Psalm 119:105, and is said to "enlighten," <191908>Psalm 19:8, or to be "a light shining in a dark place," 2<610119> Peter 1:19; and it is so termed, because it is the outward means of communicating the light of the knowledge of God unto the minds of men. What the sun is unto the world as unto things natural, that is the word and the preaching of it unto men as to things spiritual; and hence our apostle applies what is said of the sun in the firmament, as to the enlightening of the world, <191901>Psalm 19:1-4, unto the gospel and the preaching of it, <451015>Romans 10:15, 18.
306
And this darkness is upon many in the world, even all unto whom the gospel is not declared, or by whom it is not received, where it is or hath been so. Some, I know, have entertained a vain imagination about a saving revelation of the knowledge of God by the works of creation and providence, objected f92 to the rational faculties of the minds of men. It is not my purpose here to divert unto the confutation of that fancy. Were it so, it were easy to demonstrate that there is no saving revelation of the knowledge of God unto sinners, but as he is in Christ reconciling the world unto himself; and that so he is not made known but by the word of reconciliation committed unto the dispensers of the gospel. Whatever knowledge, therefore, of God may be attained by the means mentioned, as he is the God of nature ruling over men, and requiring obedience from them according to the covenant and law of their creation, yet the knowledge of him as a God in Christ pardoning sin and saving sinners is attainable by the gospel only. But this I have proved and confirmed elsewhere. f93
It is the work of the Holy Spirit to remove and take away this darkness; which until it is done no man can see the kingdom of God, or enter into it. And this he doth by sending the word of the gospel into any nation, country, place, or city, as he pleaseth. The gospel does not get ground in any place, nor is restrained from any place or people, by accident, or by the endeavors of men; but it is sent and disposed of according to the sovereign will and pleasure of the Spirit of God. He gifteth, calls, and sends men unto the work of preaching it, <441302>Acts 13:2, 4, and disposeth them unto the places where they shall declare it, either by express revelation, as of old, chapter <441606>16:6-10, or guides them by the secret operations of his providence. Thus the dispensation of the "light of the gospel," as to times, places, and persons, depends on his sovereign pleasure, <19E719>Psalm 147:19, 20. Wherefore, although we are to take care and pray much about the continuance of the dispensation of the gospel in any place, and its propagation in others, yet need we not to be over-solicitous about it. This work and care the Holy Ghost hath taken on himself, and will carry it on according to the counsel of God and his purposes concerning the kingdom of Jesus Christ in this world. And thus far the dispensation of the gospel is only a causa sine quâ non of the regeneration of men, and the granting of it depends solely on the will of the Spirit of God.
307
It is subjective darkness which is of more direct and immediate consideration in this matter, the nature whereof, with what it doth respect, and the influence of it on the minds of men, must be declared, before we can rightly apprehend the work of the Holy Spirit in its removal by regeneration.
This is that whereby the Scripture expresseth the natural depravation and corruption of the minds of men, with respect unto spiritual things and the duty that we owe to God, according to the tenor of the covenant. And two things must be premised to our consideration of it; as, --
1. That I shall not treat of the depravation or corruption of the mind of man by the fall, with respect unto things natural, civil, political, or moral, but merely with regard to things spiritual, heavenly, and evangelical. It were easy to evince, not only by testimonies of the Scripture, but by the experience of all mankind, built on reason and the observation of instances innumerable, that the whole rational soul of man since the fall, and by the entrance of sin, is weakened, impaired, vitiated, in all its faculties and all their operations about their proper and natural objects. Neither is there any relief against these evils, with all those unavoidable perturbations wherewith it is possessed and actually disordered in all its workings, but by some secret and hidden operation of the Spirit of God, such as he continually exerts in the rule and government of the world. But it is concerning the impotency, defect, depravation, and perversity of the mind with respect unto spiritual things alone, that we shall treat at present. I say, then, --
2. That, by reason of that vice, corruption, or depravation of the minds of all unregenerate men, which the Scripture calls darkness and blindness, they are not able of themselves, by their own reasons and understandings, however exercised and improved, to discern, receive, understand, or believe savingly, spiritual things, or the mystery of the gospel, when and as they are outwardly revealed unto them, without an effectual, powerful work of the Holy Spirit, creating, or by his almighty power inducing, a new saving light into them. f94 Let it be supposed that the mind of a man be no way hurt or impaired by any natural defect, such as doth not attend the whole race of mankind, but is personal only and accidental; suppose it free from contracted habits of vice or voluntary prejudices, -- yet upon the
308
proposal of the doctrine and mysteries of the gospel, let it be done by the most skillful masters of the assemblies, with the greatest evidence and demonstration of the truth, it is not able of itself, spiritually and savingly, to receive, understand, and assent unto them, without the especial aid and assistance and operation of the Holy Spirit. f95
To evince this truth, we may consider, in one instance, the description given us in the Scripture of the mind itself, and its operations with respect unto spiritual things. This we have, <490417>Ephesians 4:17, 18,
"This I say therefore, and testify in the Lord, that ye henceforth walk not as other Gentiles walk, in the vanity of their mind, having the understanding darkened, being alienated from the life of God through the ignorance that is in them, because of the blindness of their heart."
It is of the Gentiles that the apostle speaks, but the apostle speaks of them on the account of that which is common unto all men by nature; for he treats of their condition with respect unto the faculties of their minds and souls, wherein there is, as unto the life of God, or spiritual things, no difference naturally among men. And their operations and effects are, for the substance of them, the same.
Some, indeed, give such an account of this text as if the apostle had said, "Do not ye live after the manner of the heathens, in the vileness of those practices, and in their idol-worship. That long course of sin having blinded their understandings, so that they see not that which by the light of nature they are enabled to see, and, by that gross ignorance and obduration of heart, run into all impiety, [they] are far removed from that life which God and nature require of them." It is supposed in this exposition, --
(1.) That the apostle hath respect, in the first place, to the practice of the Gentiles, not to their state and condition.
(2.) That this practice concerns only their idolatry and idol-worship.
(3.) That what is here ascribed unto them came upon them by a long course of sinning.
(4.) That the darkness mentioned consists in a not discerning of what might be seen by the light of nature.
309
(5.) That their alienation from the life of God consisted in running into that impiety which was distant or removed from the life that God and nature require. But all these sentiments are so far from being contained in the text as that they are expressly contrary unto it; for, --
(1.)Although the apostle doth carry on his description of this state of the Gentiles unto the vile practices that ensued thereon, verse 19, yet it is their state by nature, with respect unto the "life of God," which is first intended by him. This is apparent from what he prescribes unto Christians in opposition thereunto, -- namely, "The new man, which after God is created in righteousness and true holiness," verse 24.
(2.) The "vanity" mentioned is subjective in their minds, and so hath no respect to idol-worship, but as it was an effect thereof. The "vanity of their minds" is the principle whereof this walking, be what it will, was the effect and consequent.
(3.) Here is no mention nor intimation of any long course of sinning, much less that it should be the cause of the other things ascribed to the Gentiles; whereof, indeed, it was the effect. The description given is that of the state of all men by nature, as is plain from chapter 2:1-3.
(4.) The "darkness" here mentioned is opposed unto being "light in the Lord," chapter 5:8; which is not mere natural light, nor can any by that light alone discern spiritual things, or the things that belong to the life of God.
(5.) The life of God here is not that life which God and nature require, but that life which God reveals in, requires, and communicates by, the gospel, through Jesus Christ, as all learned expositors acknowledge. Wherefore the apostle treateth here of the state of men by nature with respect unto spiritual and supernatural things. And three heads he reduceth all things in man unto: --
1. He mentions to
2. Thn< dian> oian, the "understanding;" and,
3. Th n, the "heart." And all these are one entire principle of all our moral and spiritual operations, and are all affected with the darkness and ignorance whereof we treat.
310
1. There is oJ nouv~ , the "mind." This is the to< hgJ emonikon> , the leading and ruling faculty of the soul. It is that in us which looketh out after proper objects for the will and affections to receive and embrace. Hereby we have our first apprehensions of all things, whence deductions are made to our practice. And hereunto is ascribed mataiot> hv, "vanity:" "They walk in the vanity of their mind." Things in the Scripture are said to be vain which are useless and fruitless. Mat> aiov, "vain," is from ma>thn, "to no purpose," <401509>Matthew 15:9. Hence the apostle calls the idols of the Gentiles, and the rites used in their worship, mat> aia, "vain things," <441415>Acts 14:15. So he expresseth the Hebrew, aw]v;Ayleb]hæ, <320208>Jonah 2:8, "lying vanities," or ^w,a;; which is as much as ajnwfelev> , a thing altogether useless and unprofitable, according to the description given of them, 1<091221> Samuel 12:21, hM;hæ WhtoAyKi Wlyxiyæ alow] Wly[iwOyAalo rv,a} WhTohæ, -- "Vain things, which cannot profit nor deliver; for they are vain." There is no profit in nor use of that which is vain. As the mind is said to be vain, or under the power of vanity, two things are intended: --
(1.) Its natural inclination unto things that are vain, -- that is, such as are not a proper nor useful object unto the soul and its affections. It seeks about to lead the soul to rest and satisfaction, but always unto vain things, and that in great variety. Sin, the world, pleasures, the satisfaction of the flesh, with pride of life, are the things which it naturally pursues. And in actings of this nature a vain mind abounds; it multiplies vain imaginations, like the sand on the seashore. These are called "The figments of the hearts of men," <010605>Genesis 6:5, which are found to be only "evil continually." These it feigns and frames, abundantly bringing them forth, as the earth doth grass, or as a cloud pours out drops of water. And herein,
(2.) It is unstable; for that which is vain is various, inconstant, unfixed, light, as a natural mind is, so that it is like hell itself for confusion and disorder, or the whorish woman described by Solomon, <200711>Proverbs 7:11, 12. And this hath befallen it by the loss of that fixed regularity which it was created in. There was the same cogitative or imaginative faculty in us in the state of innocency as there remains under the power of sin; but then all the actings of it were orderly and regular, -- the mind was able to direct them all unto the end for which we were made. God was, and would have been, the principal object of them, and all other things in order unto him.
311
But now, being turned off from him, the mind in them engageth in all manner of confusion; and they all end in vanity or disappointment. They offer, as it were, their service unto the soul, to bring it in satisfaction. And although they are rejected one after another, as not answering what they pretend unto, yet they constantly arise under the same notion, and keep the whole soul under everlasting disappointments. And from hence it is that the mind cannot assent unto the common principles of religion in a due manner, which yet it cannot deny.·This will be farther cleared afterward. Hereon in conversion unto God, we are said to have our minds renewed, <451202>Romans 12:2, and to be "renewed in the spirit of our mind," <490423>Ephesians 4:23. By the "mind" the faculty itself is intended, the rational principle in us of apprehension, of thinking, discoursing, and assenting. This is renewed by grace, or brought into another habitude and frame, by the implantation of a ruling, guiding, spiritual light in it. The "spirit" of the mind, is the inclination and disposition in the actings of it; these also must be regulated by grace.
2. There is the dan> oia, the "understanding." This is the to< diakritiko>n, the directive, discerning, judging faculty of the soul, that leads it unto practice. It guides the soul in the choice of the notions which it receives by the mind. And this is more corrupt than the mind itself; for the nearer things come to practice, the more prevalent in them is the power of sin. This, therefore, is said to be "darkened;" and being so, it is wholly in vain to pretend a sufficiency in it to discern spiritual things without a supernatural illumination. Light, in the dispensation of the gospel, shines, or casts out some rays of itself, into this darkened understanding of men, but that receives it not, <430105>John 1:5.
3. There is kardi>a, the "heart." This in Scripture is to< praktikon> in the soul, the practical principle of operation, and so includes the will also. It is the actual compliance of the will and affections with the mind and understanding, with respect unto the objects proposed by them. Light is received by the mind, applied by the understanding, used by the heart. Upon this, saith the apostle, there is pw>rsiv, "blindness." It is not a mere ignorance or incomprehensiveness of the notions of truth that is intended, but a stubborn resistance of light and conviction. An obstinate and obdurate hardness is upon the heart, whence it rejects all the impressions that come upon it from notions of truth. And on these considerations men
312
themselves before conversion are said to be "darkness," <490508>Ephesians 5:8. There may be degrees in a moral privation, but when it is expressed in the abstract, it is a sign that it is at its height, that it is total and absolute. And this is spoken with respect unto spiritual and saving light only, or a saving apprehension of spiritual truths. There is not in such persons so much as any disposition remaining to receive saving knowledge, any more than there is a disposition in darkness itself to receive light. The mind, indeed, remains a capable subject to receive it, but hath no active power nor disposition in itself towards it; and, therefore, when God is pleased to give us a new ability to understand and perceive spiritual things in a due manner, he is said to give us a new faculty, because of the utter disability of our minds naturally to receive them, 1<620520> John 5:20. Let vain men boast whilst they please of the perfection and ability of their rational faculties with respect unto religion and the things of God, this is the state of them by nature, upon His judgment that must stand forever.
And, by the way, it may not be amiss to divert here a little unto the consideration of that exposition which the whole world and all things in it give unto this text and testimony concerning the minds of natural men being under the power of vanity, for this is the spring and inexhaustible fountain of all that vanity which the world is filled with. There is, indeed, a vanity which is penal, -- namely, that vexation and disappointment which men finally meet withal in the pursuit of perishing things, whereof the wise man treats at large in his Ecclesiastes; but I intend that sinful vanity which the mind itself produces, and that in all sorts of persons, ages, sexes, and conditions in the world. This some of the heathens saw, complained of, reproved, and derided, but yet could never reach to the cause of it, nor free themselves from being under the power of the same vanity, though in a way peculiar and distinct from the common sort, as might easily be demonstrated. But the thing is apparent; almost all that our eyes see or our ears hear of in the world is altogether vain. All that which makes such a noise, such a business, such an appearance and show among men, may be reduced unto two heads: --
(1.) The vanity that they bring into the things that are, and that are either good in themselves and of some use, or at least indifferent. So men do variously corrupt their buildings and habitations, their trading, their conversation, their power, their wealth, their relations. They join
313
innumerable vanities with them, which render them loathsome and contemptible, and the meanest condition to be the most suitable to rational satisfaction.
(2.) Men find out, and as it were create, things to be mere supporters, countenancers, and nourishers of vanity. Such, in religion, are carnal, pompous ceremonies, like those of the church of Rome, which have no end but to bring in some kind of provision for the satisfaction of vain minds; stage-players, mimics, with innumerable other things of the same nature, which are nothing but theaters for vanity to act itself upon. It were endless but to mention the common effects of vanity in the world. And men are mightily divided about these things. Those engaged in them think it strange that others run not out into the "same compass of excess and riot with themselves, speaking evil of them," 1<600404> Peter 4:4. They wonder at the perverse, stubborn, and froward humor which befalls some men, that they delight not in, that they approve not of, those things and ways wherein they find so great a suitableness unto their own minds. Others, again, are ready to admire whence it is that the world is mad on such vain and foolish things as it is almost wholly given up unto. The consideration we have insisted on gives us a satisfactory account of the grounds and reasons hereof. The mind of man by nature is wholly vain, under the power of vanity, and is an endless, fruitful womb of all monstrous births. The world is now growing towards six thousand years old, and yet is no nearer the bottom of the springs of its vanity, or the drawing out of its supplies, than it was the first day that sin entered into it. New sins, new vices, new vanities, break forth continually; and all is from hence, that the mind of man by nature is altogether vain. Nor is there any way or means for putting a stop hereunto in persons, families, cities, nations, but so far as the minds of men are cured and renewed by the Holy Ghost. The world may alter its shape and the outward appearances of things, it may change its scenes, and act its part in new habits and dresses, but it will still be altogether vain so long as natural uncured vanity is predominant in the minds of men; and this will sufficiently secure them from attaining any saving acquaintance with spiritual things.
Again: It is one of the principal duties incumbent on us, to be acquainted with, and diligently to watch over, the remainders of this vanity in our own minds. The sinful distempers of our natures are not presently cured
314
at once, but the healing and removing of them is carried on by degrees unto the consummation of the course of our obedience in this world. And there are three effects of this natural vanity of the mind in its depraved condition to be found among believers themselves: --
(1.) An instability in holy duties, as meditation, prayer, and hearing of the word. How ready is the mind to wander in them, and to give entertainment unto vain and fond imaginations, at least unto thoughts and apprehensions of things unsuited to the duties wherein we are engaged! How difficult is it to keep it up unto an even, fixed, stable frame of acting spiritually in spiritual things! How is it ready at every breath to unbend and let down its intension! All we experience or complain of in this kind is from the uncured relics of this vanity.
(2.) This is that which inclines and leads men towards a conformity with and unto a vain world, in its customs, habits, and ordinary converse; which are all vain and foolish. And so prevalent is it herein, and such arguments hath it possessed itself withal to give it countenance, that in many instances of vanity it is hard to give a distinction between them and the whole world that lies under the power of it. Professors, it may be, will not comply with the world in the things before mentioned, that have no other use nor end but merely to support, act, and nourish vanity; but from other things, which, being indifferent in themselves, are yet filled with vanity in their use, how ready are many for a compliance with the course of the world, which lieth in evil and passeth away!
(3.) It acts itself in fond and foolish imaginations, whereby it secretly makes provision for the flesh and the lusts thereof; for they all generally lead unto self-exaltation and satisfaction. And these, if not carefully checked, will proceed to such an excess as greatly to taint the whole soul. And in these things lie the principal cause and occasion of all other sins and miscarriages. We have, therefore, no more important duty incumbent on us than mightily to oppose this radical distemper. It is so, also, to attend diligently unto the remedy of it; and this consists,
(1.) In a holy fixedness of mind, and an habitual inclination unto things spiritual; which is communicated unto us by the Holy Ghost, as shall be afterward declared, <490423>Ephesians 4:23, 24.
315
(2.) In the due and constant improvement of that gracious principle, --
[1.] By constant watchfulness against the mind's acting itself in vain, foolish, unprofitable imaginations, so far at least [as] that vain thoughts may not lodge in us;
[2.] By exercising it continually unto holy spiritual meditations, "minding always the things that are above," <510302>Colossians 3:2;
[3.] By a constant, conscientious humbling of our souls, for all the vain actings of our minds that we do observe; -- all which might be usefully enlarged on, but that we must return.
[SECONDLY], The minds of men unregenerate being thus depraved and corrupted, being thus affected with darkness, and thereby being brought under the power of vanity, we may yet farther consider what other effects and consequents are on the same account ascribed unto it. And the mind of man in this state may be considered, either, --
1. As to its dispositions and inclinations; [or],
2. As to its power and actings, with respect unto spiritual, supernatural things: --
1. As to its dispositions, it is (from the darkness described) perverse and depraved, whereby men are" alienated from the life of God," <490418>Ephesians 4:18; for this alienation of men from the divine life is from the depravation of their minds. Hence are they said to be "alienated and enemies in their mind by wicked works," or by their mind in wicked works, being fixed on them and under the power of them, <510121>Colossians 1:21. And that we may the better understand what is intended hereby, we may consider both what is this "life of God," and how the unregenerate mind is alienated from it: --
(1.) All life is from God. The life which we have in common with all other living creatures is from him, <441728>Acts 17:28; <19A430>Psalm 104:30. And,
(2.) That peculiar vital life which we have by the union of the rational soul with the body is from God also, and that in an especial manner, <010207>Genesis 2:7; Job<181012> 10:12. But neither of these is anywhere called the "life of God." But it is an especial life unto God which is intended; and sundry things
316
belong thereunto, or sundry things are applied unto the description of it: --
(1.) It is the life which God requireth of us, that we may please him here and come to the enjoyment of him hereafter; the life of faith and spiritual obedience by Jesus Christ, <450117>Romans 1:17; <480220>Galatians 2:20, "I live by the faith of the Son of God;" Romans 6, 7.
(2.) It is that life which God worketh in us, not naturally by his power, but spiritually by his grace; and that both as to the principle and all the vital acts of it, <490201>Ephesians 2:1, 5; Phillipians 2:13.
(3.) It is that life whereby God liveth in us, that is, in and by his Spirit through Jesus Christ: <480220>Galatians 2:20, "Christ liveth in me." And where the Son is, there is the Father; whence, also, this life is said to be "hid with him in God," <510303>Colossians 3:3.
(4.) It is the life whereby we live to God, Romans 6., 7., whereof God is the supreme and absolute end, as he is the principal efficient cause of it. And two things are contained herein: --
[1.] That we do all things to his glory. This is the proper end of all the acts and actings of this life, <451407>Romans 14:7, 8.
[2.] That we design in and by it to come unto the eternal enjoyment of him as our blessedness and reward, <011501>Genesis 15:1.
(5.) It is the life whereof the gospel is the law and rule, <430668>John 6:68; <440520>Acts 5:20.
(6.) A life all whose fruits are holiness and spiritual, evangelical obedience, <450622>Romans 6:22; <500111>Philippians 1:11. Lastly, It is a life that dieth not, that is not obnoxious unto death, "eternal life," <431703>John 17:3. These things contain the chief concerns of that peculiar spiritual, heavenly life, which is called the "life of God."
The carnal mind is alienated from this life. It hath no liking of it, no inclination to it, but carrieth away the whole soul with an aversation from it. And this alienation or aversation appears in two things: --
(1.) In its unreadiness and unaptness to receive instruction in and about the concernments of it. Hence are men dull and "slow of heart to believe,"
317
<422425>Luke 24:25; nwqroi< taiv~ akj oaiv~ , <580511>Hebrews 5:11, 12, "heavy in hearing;" and slow in the apprehension of what they hear. So are all men towards what they do not like, but have an aversation from. This God complains of in his people of old: "My people are foolish, they have not known me; they are sottish children, and they have none understanding: they are wise to do evil, but to do good they have no knowledge," <240422>Jeremiah 4:22.
(2.) In the choice and preferring of any other life before it. The first choice a natural mind makes is of a life in sin and pleasure; which is but a death, a death to God, 1<540506> Timothy 5:6, <590505>James 5:5, -- a life without the law, and before it comes, <450709>Romans 7:9. This is the life which is suited to the carnal mind, which it desires, delights in, and which willingly it would never depart from. Again, if, by afflictions or convictions, it be in part or wholly forced to forsake and give up this life, it will choose, magnify, and extol a moral life, a life in, by, and under the law; though at the last it will stand it in no more stead than the life of sin and pleasure which it hath been forced to forego, <450932>Romans 9:32, 10:3. The thoughts of this spiritual life, this "life of God," it cannot away with. The notions of it are uncouth, the description of it is unintelligible, and the practice of it either odious folly or needless superstition. This is the disposition and inclination of the mind towards spiritual things, as it is corrupt and depraved.
2. The power also of the mind with respect unto its actings towards spiritual things may be considered; and this, in short, is none at all, in the sense which shall be explained immediately, <450506>Romans 5:6. For this is that which we shall prove concerning the mind of a natural man, or of a man in the state of nature: However it may be excited and improved under those advantages of education and parts which it may have received, yet [it] is not able, hath not a power of its own, spiritually and savingly, or in a due manner, to receive, embrace, and assent unto spiritual things, when proposed unto it in the dispensation and preaching of the gospel, unless it be renewed, enlightened, and acted by the Holy Ghost.
This the apostle plainly asserts, 1<460214> Corinthians 2:14, "The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned."
318
(1.) The subject spoken of is yuciko , "spiritual," 1<461544> Corinthians 15:44, <650119>Jude 19, where yucikoi> are described by pneu~ma mh< e]contev, such as have not the Spirit of God. The foundation of this distinction, and the distribution of men into these two sorts thereby, is laid in that of our apostle, 1<461545> Corinthians 15:45, `Egen> eto oJ prwt~ ov an] qrwpov Adam< eijv yuchv, -- he is a "living soul," as was the first Adam. And, "The last Adam was made a quickening spirit." Hence he that is of him, partaker of his nature, that derives from him, is pneumstikov> , a "spiritual man." The person, therefore, here spoken of, or yucikov> , is one that hath all that is or can be derived from the first Adam, one endowed with a "rational soul," and who hath the use and exercise of all its rational faculties.
Some who look upon themselves almost so near to advancements as to countenance them in magisterial dictates and scornful reflections upon others, tell us that by this "natural man," "a man given up to his pleasures, and guided by brutish affections," and no other, is intended, -- "one that gives himself up to the government of his inferior faculties;" but no rational man, no one that will attend unto the dictates of reason, is at all concerned in this assertion. But how is this proved? If we are not content with bare affirmations, we must at length be satisfied with railing and lying, and all sorts of reproaches. But the apostle in this chapter distributes all men living into pneumatikoi> and yucikoi>, "spiritual" and "natural." He who is not a spiritual man, be he who and what he will, be he as rational as some either presume themselves to be or would beg of the world to believe that they are, is a natural man. The supposition of a middle state of men is absolutely destructive of the whole discourse of the apostle as to its proper design. Besides, this of yucikopouv yucikouv> , "natural men," but rather al] ogs zwa~ fusika,> 2<610212> Peter 2:12,
319
"natural brute beasts." And Austin gives us a better account of this expression, Tractat. 98, in Johan: --
"Animalis homo, i.e., qui secundum hominem sapit, animalis dictus ab anima, carnalis a carne, quia ex anima et carne constat omnis homo, non percipit ea quae sunt Spiritus Dei, i.e., quid gratiae credentibus conferat crux Christi."
And another:
"Carnales dicimur, quando totos nos voluptatibus damus; spirituales, quando Spiritum Sanctum praevium sequimur; id est, cum ipso sapimus instruente, ipso ducimur auctore. Animales reor esse philosophos qui proprios cogitatus putant esse sapientiam, de quibus recte dicitur, animalis autem homo non recipit ea quae sunt Spiritus, stultitia quippe est ei," Hieronym. Comment. in Epist. ad Galatians cap. 5.
And another:
Yucikov> esj in oJ to< pan~ toiv~ logismoiv~ thv~ yuchv~ didouv< kai< mh< nomiz> wn an] wqen> tinov deis~ qai bohqeia> v op[ er esj in< anj oia> v kai< gar< ed] wken autj hn< oJ Qeov< in] a manqan> h kai< dec> htai to< par autj ou~ oucj in[ a eaJ uth|~ autj hn< arj kein~ nomiz> h| Kai< gar< oiJ ofj qalmoi< kaloi< kai< crh>simoi alj l eJan< bou>lwntai cwri lov onj in> hsin oudj e< hJ oikj eia> isj cuv< alj la< kai< parablap> ei. Outw toin> un hJ yugh< eaJ n< boulhqh|~ cwrimatov ble>pein kai< ejmpodwnetai,f96
Chrysost. in 1<460215> Corinthians 2:15; --
"The natural man is he who ascribes all things to the power of the reasonings of the mind, and doth not think that he stands in need of aid from above: which is madness; for God hath given the soul that it should learn and receive what he bestows, what is from him, and not suppose that it is sufficient of itself or to itself. Eyes are beautiful and profitable; but if they would see without light, this beauty and power will not profit but hurt them. And the mind, if it would see" (spiritual things) "without the Spirit of God, it doth but ensnare itself."
320
And it is a sottish supposition, that there is a sort of unregenerate, rational men who are not under the power of corrupt affections in and about spiritual things, seeing the "carnal mind is enmity against God." This, therefore, is the subject of the apostle's proposition, -- namely, "a natural man," everyone that is so, that is no more but so, that is, everyone who is not "a spiritual man," is one who hath not received the Spirit of God, verses 11, 12, one that hath [only] the spirit of a man, enabling him to search and know the things of a man, or to attain wisdom in things natural, civil, or political.
(2.) There is in the words a supposition of the proposal of some things unto the mind of this "natural man;" for the apostle speaks with respect unto the dispensation and preaching of the gospel, whereby that proposal is made, verses 4-7. And these things are ta< tou~ Pneu>matov tou~ Qeou~, "the things of the Spirit of God;" which are variously expressed in this chapter. Verse 2, they are called "Jesus Christ, and him crucified;" verse 7, the "wisdom of God in a mystery, the hidden wisdom, which God hath ordained;" verse 12, "the things that are freely given to us of God;" verse 16, "the mind of Christ;" and sundry other ways to the same purpose. There are in the gospel, and belong to the preaching of it, precepts innumerable concerning moral duties to be observed towards God, ourselves, and other men; and all these have a coincidence with and a suitableness unto the inbred light of nature, because the principles of them all are indelibly ingrafted therein. These things being in some sense the "things of a man," may be known by the "spirit of a man that is in him," verse 11: howbeit they cannot be observed and practiced according to the mind of God without the aid and assistance of the Holy Ghost. But these are not the things peculiarly here intended, but the mysteries, which depend on mere sovereign supernatural revelation, and that wholly; things that "eye hath not seen, nor ear heard, neither have entered into the heart of man" to conceive, verse 9; things of God's sovereign counsel, whereof there were no impressions in the mind of man in his first creation: see <490308>Ephesians 3:8-11.
(3.) That which is affirmed of the natural man with respect unto these spiritual things is doubly expressed: --
[1.] By ouj de>cetai, -- "He receiveth them not;"
321
[2.] By ouj dun> atai gnwn~ ai, -- "He cannot know them." In this double assertion, --
1st. A power of receiving spiritual things is denied: "He cannot know them; he cannot receive them;" as <450807>Romans 8:7, "The carnal mind is not subject to the law of God, neither indeed can be." And the reason hereof is subjoined: "Because they are spiritually discerned;" a thing which such a person hath no power to effect.
2dly. A will of rejecting them is implied: "He receiveth them not;" and the reason hereof is, "For they are foolishness unto him." They are represented unto him under such a notion as that he will have nothing to do with them.
3dly. Actually (and that both because he cannot and because he will not), he receives them not. The natural man neither can, nor will, nor doth, receive the things of the Spirit of God; -- is altogether incapable of giving them admission in the sense to be explained.
To clear and free this assertion from objections, it must be observed, --
(1.) That it is not the mere literal sere of doctrines or propositions of truth that is intended. f97 For instance, "That Jesus Christ was crucified," mentioned by the apostle, 1<460202> Corinthians 2:2, is a proposition whose sense and importance any natural man may understand, and assent unto its truth, and so be said to receive it. And all the doctrines of the gospel may be taught and declared in propositions and discourses, the sense and meaning whereof a natural man may understand. And in the due investigation of this sense, and judging thereon concerning truth and falsehood, lies that use of reason in religious things which some would ignorantly confound with an ability of discerning spiritual things in themselves and their own proper nature. This, therefore, is granted; but it is denied that a natural man can receive the things themselves. There is a wide difference between the mind's receiving doctrines notionally, and its receiving the things taught in them really. The first a natural man can do. It is done by all who, by the use of outward means, do know the doctrine of the Scripture, in distinction from ignorance, falsehood, and error. Hence, men unregenerate are said to "know the way of righteousness," 2<610221> Peter 2:21, -- that is, notionally and doctrinally; for really, saith our apostle,
322
they cannot. Hereon "they profess that they know God," -- that is, the things which they are taught concerning him and his will, -- whilst "in works they deny him, being abominable and disobedient," <560116>Titus 1:16; <450223>Romans 2:23, 24. In the latter way they only receive spiritual things in whose minds they are so implanted as to produce their real and proper effects, <451202>Romans 12:2; <490422>Ephesians 4:22-24. And there are two things required unto the receiving of spiritual things really and as they are in themselves: --
[1.] That we discern, assent unto them, and receive them, under an apprehension of their conformity and agreeableness to the wisdom, holiness, and righteousness of God, 1<460123> Corinthians 1:23, 24. The reason why men receive not Christ crucified, as preached in the gospel, is because they see not a consonancy in it unto the divine perfections of the nature of God. Neither can any receive it until they see in it an expression of divine power and wisdom. This, therefore, is required unto our receiving the things of the Spirit of God in a due manner, -- namely, that we spiritually see and discern their answerableness unto the wisdom, goodness, and holiness of God; wherein lies the principal rest and satisfaction of them that really believe. This a natural man cannot do.
[2.] That we discern their suitableness unto the great ends for which they are proposed as the means of accomplishing. Unless we see this clearly and distinctly, we cannot but judge them weakness and foolishness. These ends being the glory of God in Christ, with our deliverance from a state of sin and misery, with a translation into a state of grace and glory, unless we are acquainted with these things, and the aptness, and fitness, and power of the things of the Spirit of God to effect them, we cannot receive them as we ought; and this a natural man cannot do. And from these considerations, unto which sundry others of the like nature might be added, it appears how and whence it is that a natural man is not capable of receiving the things of the Spirit of God.
(2.) It must be observed that there is, or may be, a twofold capacity or ability of receiving, knowing, or understanding spiritual things in the mind of a man: --
[1.] There is a natural power, consisting in the suitableness and proportionableness of the faculties of the soul to receive spiritual things in
323
the way that they are proposed unto us. This is supposed in all the exhortations, promises, precepts, and threatenings of the gospel; for in vain would they be proposed unto us had we not rational minds and understandings to apprehend their sense, use, and importance, and [were we not] also meet subjects for the faith, grace, and obedience which are required of us. None pretend that men are, in their conversion to God, like stocks and stones, or brute beasts, that have no understanding; for although the work of our conversion is called a "turning of stones into children of Abraham," because of the greatness of the change, and because of ourselves we contribute nothing thereunto, yet if we were every way as such as to the capacity of our natures, it would not become the wisdom of God to apply the means mentioned for effecting of that work. God is said, indeed, herein to "give us an understanding," 1<620520> John 5:20; but the natural faculty of the understanding is not thereby intended, but only the renovation of it by grace, and the actual exercise of that grace in apprehending spiritual things. There are two adjuncts of the commands of God: --
1st. That they are equal;
2dly. That they are easy, or not grievous.
The former they have from the nature of the things commanded, and the fitness of our minds to receive such commands, <261825>Ezekiel 18:25; the latter they have from the dispensation of the Spirit and grace of Christ, which renders them not only possible unto us, but easy for us.
Some pretend that whatever is required of us or prescribed unto us in a way of duty, we have a power in and of ourselves to perform. f98 If by this power they intend no more but that our minds, and the other rational faculties of our souls, are fit and meet, as to their natural capacity, for and unto such acts as wherein those duties do consist, it is freely granted; for God requires nothing of us but what must be acted in our minds and wills, and which they are naturally meet and suited for. But if they intend such an active power and ability as, being excited by the motives proposed unto us, can of itself answer the commands of God in a due manner, they deny the corruption of our nature by the entrance of sin, and render the grace of Christ useless, as shall be demonstrated.
324
[2.] There is, or may be, a power in the mind to discern spiritual things, whereby it is so able to do it as that it can immediately exercise that power in the spiritual discerning of them upon their due proposal unto it, that is, spiritually; as a man that hath the visive faculty sound and entire, upon the due proposal of visible objects unto him can discern and see them. This power must be spiritual and supernatural; for whereas to receive spiritual things spiritually is so to receive them as really to believe them with faith divine and supernatural, to love them with divine love, to conform the whole soul and affections unto them, <450617>Romans 6:17, 2<470318> Corinthians 3:18, no natural man hath power so to do: this is that which is denied in this place by the apostle. Wherefore, between the natural capacity of the mind and the act of spiritual discerning there must be an interposition of an effectual work of the Holy Ghost enabling it thereunto, 1<620520> John 5:20; 2<470406> Corinthians 4:6.
Of the assertion thus laid down and explained the apostle gives a double reason: the first taken from the nature of the things to be known, with respect unto the mind and understanding of a natural man; the other from the way or manner whereby alone spiritual things may be acceptably discerned: --
(1.) The first reason, taken from the nature of the things themselves, with respect unto the mind, is, that "they are foolishness." In themselves they are the "wisdom of God," 1<460207> Corinthians 2:7; -- effects of the wisdom of God, and those which have the impress of the wisdom of God upon them. And when the dispensation of them was said to be "foolishness," the apostle contends not about it, but tells them, however, it is the "foolishness of God," chapter <460125>1:25; which he doth to cast contempt on all the wisdom of men, whereby the gospel is despised. And they are the "hidden wisdom" of God; such an effect of divine wisdom as no creature could make any discovery of, <490309>Ephesians 3:9, 10; Job<182820> 28:20-22. And they are the "wisdom of God in a mystery,'' or full of deep, mysterious wisdom. But to the natural man they are "foolishness," not only although they are the wisdom of God, but peculiarly because they are so, and as they are so; for "the carnal mind is enmity against God." Now, that is esteemed foolishness which is looked on either as weak and impertinent, or as that which contains or expresseth means and ends disproportionate, or as that which is undesirable in comparison of what may be set up in
325
competition with it, or is on any other consideration not eligible or to be complied with on the terms whereon it is proposed. And for one or other or all of these reasons are spiritual things, -- namely, those here intended, wherein the wisdom of God in the mystery of the gospel doth consist, -- foolishness unto a natural man; which we shall demonstrate by some instances: --
[1.] That they were so unto the learned philosophers of old, both our apostle doth testify and the known experience of the first ages of the church makes evident, 1<460122> Corinthians 1:22, 23, 26-28. Had spiritual things been suited unto the minds or reasons of natural men, it could not be but that those who had most improved their minds, and were raised unto the highest exercise of their reasons, must much more readily have received and embraced the mysteries of the gospel than those who were poor, illiterate, and came many degrees behind them in the exercise and improvement thereof. So we see it is as to the reception of anything in nature or morality which, being of any worth, is proposed unto the minds of men; it is embraced soonest by them that are wisest and know most. But here things fell out quite otherwise. They were the wise, the knowing, the rational, the learned men of the world, that made the greatest and longest opposition unto spiritual things, and that expressly and avowedly because they were "foolishness unto them," and that on all the accounts before mentioned; and their opposition unto them they managed with pride, scorn, and contempt, as they thought "foolish things" ought to be handled.
The profound ignorance and confidence whence it is that some of late are not ashamed to preach and print that it was the learned, rational, wise part of mankind, as they were esteemed or professed of themselves, the philosophers, and such as under their conduct pretended unto a life according to the dictates of reason, who first embraced the gospel, as being more disposed unto its reception than others, cannot be sufficiently admired or despised. Had they once considered what is spoken unto this purpose in the New Testament, or known anything of the entrance, growth, or progress of Christian religion in the world, they would themselves be ashamed of this folly. But every day in this matter, "prodeunt oratores novi, stulti adolescentuli," who talk confidently, whilst they know neither what they say nor whereof they do affirm.
326
[2.] The principal mysteries of the gospel, or the spiritual things intended, are by many looked on and rejected as foolish, because false and untrue; though, indeed, they have no reason to think them false, but because they suppose them foolish. And they fix upon charging them with falsity to countenance themselves in judging them to be folly. Whatever concerns the incarnation of the Son of God, the satisfaction that he made for sin and sinners, the imputation of his righteousness unto them that believe, the effectual working of his grace in the conversion of the souls of men, -- which, with what belongs unto them, comprise the greatest part of the spiritual things of the gospel, -- are not received by many because they are false, as they judge; and that which induceth them so to determine is, because they look on them as foolish, and unsuited unto the rational principles of their minds.
[3.] Many plainly scoff at them, and despise them as the most contemptible notions that mankind can exercise their reasons about. Such were of old prophesied concerning, 2<610303> Peter 3:3, 4; and things at this day are come to that pass. The world swarms with scoffers at spiritual things, as those which are unfit for rational, noble, generous spirits to come under a sense or power of, because they are so foolish. But these things were we foretold of, that when they came to pass we should not be troubled or shaken in our minds; yea, the atheism of some is made a means to confirm the faith of others!
[4.] It is not much otherwise with some, who yet dare not engage into an open opposition to the gospel with them before mentioned; for they profess the faith of it, and avow a subjection to the rules and laws of it. But the things declared in the gospel may be reduced unto two heads, as was before observed: --
1st. Such as consist in the confirmation, direction, and improvement of the moral principles and precepts of the law of nature.
2dly. Such as flow immediately from the sovereign will and wisdom of God, being no way communicated unto us but by supernatural revelation only.
Such are all the effects of the wisdom and grace of God, as he was in Christ reconciling the world unto himself; the offices of Christ, his
327
administration of them, and dispensation of the Spirit; with the especial, evangelical, supernatural graces and duties which are required in us with respect thereunto. The first sort of these things many will greatly praise and highly extol; and they will declare how consonant they are to reason, and what expressions suitable unto them may be found in the ancient philosophers. But it is evident, that herein also they fall under a double inconvenience: for, --
1st. Mostly, they visibly transgress what they boast of as their rule, and that above others; for where shall we meet with any, at least with many, of this sort of men, who in any measure comply with that modesty, humility, meekness, patience, self-denial, abstinence, temperance, contempt of the world, love of mankind, charity, and purity, which the gospel requires under this head of duties? Pride, ambition, insatiable desires after earthly advantages and promotions, scoffing, scorn and contempt of others, vanity of converse, envy, wrath, revenge, railing, are none of the moral duties required in the gospel. And, --
2dly. No pretense of an esteem for any one part of the gospel will shelter men from the punishment due to the rejection of the whole by whom any essential part of it is refused. And this is the condition of many. The things which most properly belong to the mysteries of the gospel, or the unsearchable riches of the grace of God in Christ Jesus, are foolishness unto them; and the preaching of them is called "canting and folly." And some of these, although they go not so far as the friar at Rome, who said that "St Paul fell into great excesses in these things," yet they have dared to accuse his writings of darkness and obscurity; for no other reason, so far as I can understand, but because he insists on the declaration of these spiritual mysteries: and it is not easy to express what contempt and reproach is cast by some preachers on them. But it is not amiss that some have proclaimed their own shame herein, and have left it on record, to the abhorrency of posterity.
[5.] The event of the dispensation of the gospel manifesteth that the spiritual things of it are foolishness to the most; for as such are they rejected by them, <235301>Isaiah 53:1-3. Suppose a man of good reputation for
328
wisdom and sobriety should go unto others, and inform them, and that with earnestness, evidence of love to them, and care for them, with all kinds of motives to beget a belief of what he proposeth, that by such ways as he prescribeth they may exceedingly increase their substance in this world, until they exceed the wealth of kings, -- a thing that the minds of men in their contrivances and designs are intent upon; -- if in this case they follow not his advice, it can be for no other reason but because they judge the things proposed by him to be no way suited or expedient unto the ends promised, -- that is, to be foolish things. And this is the state of things with respect unto the mysteries of the gospel. Men are informed, in and by the ways of God's appointment, how great and glorious they are, and what blessed consequents there will be of a spiritual reception of them. The beauty and excellency of Christ, the inestimable privilege of divine adoption, the great and precious promises made unto them that do believe, the glory of the world to come the necessity and excellency of holiness and gospel obedience unto the attaining of everlasting blessedness, are preached unto men, and pressed on them with arguments and motives filled with divine authority and wisdom; yet after all this, we see how few eventually do apply themselves with any industry to receive them, or at least actually do receive them: for "many are called, but few are chosen." And the reason is, because, indeed, unto their darkened minds these things are foolishness, whatsoever they pretend unto the contrary.
(2.) As the instance foregoing compriseth the reasons why a natural man will never receive the things of the Spirit of God, so the apostle adds a reason why he cannot; and that is taken from the manner whereby alone they may be usefully and savingly received, which he cannot attain unto, "Because they are spiritually discerned." In this whole chapter he insists on an opposition between a natural and a spiritual man, natural things and spiritual things, natural light and knowledge and spiritual. The natural man, he informs us, will, by a natural light, discern natural things: "The things of a man knoweth the spirit of a man." And the spiritual man, by a spiritual light received from Jesus Christ, discerneth spiritual things; for "none knoweth the things of God, but the Spirit of God, and he to whom he will reveal them." This ability the apostle denies unto a natural man; and this he proves, --
329
[1.] Because it is the work of the Spirit of God to endow the minds of men with that ability, which there were no need of in case men had it of themselves by nature; and,
[2.] (as he shows plentifully elsewhere), The light itself whereby alone spiritual things can be spiritually discerned is wrought, effected, created in us, by an almighty act of the power of God, 2<470406> Corinthians 4:6.
From these things premised, it is evident that there is a twofold impotency in the minds of men with respect unto spiritual things: --
(1.) That which immediately affects the mind, a natural impotency, whence it cannot receive them for want of light in itself.
(2.) That which affects the mind by the will and affections, a moral impotency, whereby it cannot receive the things of the Spirit of God, because unalterably it will not; and that because, from the unsuitableness of the objects unto its will and affections, and to the mind by them, they are foolishness unto it.
(1.) There is in unregenerate men a natural impotency, through the immediate depravation of the faculties of the mind or understanding, whereby a natural man is absolutely unable, without an especial renovation by the Holy Ghost, to discern spiritual things in a saving manner. f99 Neither is this impotency, although absolutely and naturally insuperable, and although it have in it also the nature of a punishment, any excuse or alleviation of the sin of men when they receive not spiritual things as proposed unto them; for although it be our misery, it is our sin; -- it is the misery of our persons, and the sin of our natures. As by it there is an unconformity in our minds to the mind of God, it is our sin; as it is a consequent of the corruption of our nature by the fall, it is an effect of sin; and as it exposeth us unto all the ensuing evil of sin and unbelief, it is both the punishment and cause of sin. And no man can plead his sin or fault as an excuse of another sin in any kind. This impotency is natural, because it consists in the deprivation of the light and power that were originally in the faculties of our minds or understandings, and because it can never be taken away or cured but by an immediate communication of a new spiritual power and ability unto the mind itself by the Holy Ghost in its renovation, so curing the depravation of the faculty itself. And this is
330
consistent with what was before declared [concerning] the natural power of the mind to receive spiritual things: for that power respects the natural capacity of the faculties of our minds; this impotency, the depravation of them with respect unto spiritual things.
(2.) There is in the minds of unregenerate persons a moral impotency, which is reflected on them greatly from the will and affections, whence the mind never will receive spiritual things, -- that is, it will always and unchangeably reject and refuse them, -- and that because of various lusts, corruptions, and prejudices invincibly fixed in them, causing them to look on them as foolishness. Hence it will come to pass that no man shall be judged and perish at the last day merely on the account of his natural impotency. Everyone to whom the gospel hath been preached, and by whom it is refused, shall be convinced of positive actings in their minds, rejecting the gospel from the love of self, sin, and the world. Thus our Savior tells the Jews that "no man can come unto him, except the Father draw him," <430644>John 6:44. Such is their natural impotency that they cannot. Nor is it to be cured but by an immediate divine instruction or illumination; as it is written, "They shall be all taught of God," verse 45. But this is not all; he tells them elsewhere, "Ye will not come to me, that ye might have life," chapter <430540>5:40. The present thing in question was not the power or impotency of their minds, but the obstinacy of their wills and affections, which men shall principally be judged upon at the last day; for "this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil," chapter 3:19. Hence it follows, --
That the will and affections being more corrupted than the understanding, -- as is evident from their opposition unto and defeating of its manifold convictions, -- no man doth actually apply his mind to the receiving of the things of the Spirit of God to the utmost of that ability which he hath; for all unregenerate men are invincibly impeded therein by the corrupt stubbornness and perverseness of their wills and affections. There is not in any of them a due improvement of the capacity of their natural faculties, in the use of means, for the discharge of their duty towards God herein. And what hath been pleaded may suffice for the vindication of this divine testimony concerning the disability of the mind of man in the state of nature to understand and receive the things of the Spirit of God in a
331
spiritual and saving manner, however they are proposed unto it; which those who are otherwise minded may despise whilst they please, but are no way able to answer or evade.
And hence we may judge of that paraphrase and exposition of this place which one hath given of late: "But such things as these, they that are led only by the light of human reason, the learned philosophers, etc., do absolutely despise, and so hearken not after the doctrine of the gospel; for it seems folly to them. Nor can they, by any study of their own, come to the knowledge of them; for they are only to be had by understanding the prophecies of the Scripture, and other such means, which depend on divine revelation, the voice from heaven, descent of the Holy Ghost, miracles," etc.
(1.) The natural man is here allowed to be the rational man, the learned philosopher, one walking by the light of human reason; which complies not with their exception to this testimony who would have only such an one as is sensual and given up unto brutish affections to be intended. But yet neither is there any ground (though some countenance be given to it by Hierom) to fix this interpretation unto that expression. If the apostle may be allowed to declare his own mind, he tells us that he intends everyone, of what sort and condition soever, "who hath not received the Spirit of Christ."
(2.) Ouj de>cetai is paraphrased by, "Doth absolutely despise;" which neither the word here, nor elsewhere, nor its disposal in the present connection, will allow of or give countenance unto. The apostle in the whole discourse gives an account why so few received the gospel, especially of those who seemed most likely so to do, being wise and learned men, and the gospel being no less than the wisdom of God; and the reason hereof he gives from their disability to receive the things of God, and their hatred of them, or opposition to them, neither of which can be cured but by the Spirit of Christ.
(3.) The apostle treats not of what men could find out by any study of their own, but of what they did and would do, and could do no otherwise, when the gospel was proposed, declared, and preached unto them. They did not, they could not, receive, give assent unto, or believe, the spiritual mysteries therein revealed.
332
(4.) This preaching of the gospel unto them was accompanied with and managed by those evidences mentioned, -- namely, the testimonies of the prophecies of Scripture, miracles, and the like, -- in the same way and manner, and unto the same degree, as it was towards them by whom it was received and believed. In the outward means of revelation and its proposition there was no difference.
(5.) The proper meaning of ouj de>cetai, "receiveth not," is given us in the ensuing reason and explanation of it: Ouj du>natai gnw~nai, "He cannot know them," -- that is, unless he be spiritually enabled thereunto by the Holy Ghost. And this is farther confirmed in the reason subjoined, "Because they are spiritually discerned." And to wrest this unto the outward means of revelation, which is directly designed to express the internal manner of the mind's reception of things revealed, is to wrest the Scripture at pleasure. How much better doth the description given by Chrysostom of a natural and spiritual man give light unto and determine the sense of this place:
Yucikov< an] qrwpov oJ dia< sar> ka zwn~ kai< mhp> w fwtisqeiv< ton< noun~ dia< Pneum> atov alj la< mon> hn thn< em] futon kai< anj qrwpin> hn sun> esin e]cwn h{n twn~ aJpan> twn yucaiv~ emj ba>llei to< Agion Pneum~ a,
-- "A natural man is he who lives in or by the flesh, and hath not his mind as yet enlightened by the Spirit, but only hath that inbred human understanding which the Creator hath endued the minds of all men with."
And,
O pneumatikov< oJ dia< Pneum~ a zwn~ fwtisqeiv< ton< noun~ dia< pneum> atov ouj mon> hn thn< em] futon kai< anj qrwpin> hn sun> esin ec] wn, alj la< mal~ lon thllei to< Agion Pneum~ a
-- "The spiritual man is he who liveth by the Spirit, having his mind enlightened by him; having not only an inbred human understanding, but rather a spiritual understanding, bestowed on him graciously, which the Holy Ghost endues the minds of believers withal"
But we proceed.
333
3. Having cleared the impotency to discern spiritual things spiritually that is in the minds of natural men, by reason of their spiritual blindness, or that darkness which is in them, it remains that we consider what is the power and efficacy of this darkness to keep them in a constant and unconquerable aversion from God and the gospel. To this purpose, some testimonies of Scripture must be also considered; for notwithstanding all other notions and disputes in this matter, for the most part compliant with the inclinations and affections of corrupted nature, by them must our judgments be determined, and into them is our faith to be resolved. I say, then, that this spiritual darkness hath a power over the minds of men to alienate them from God; that is, this which the Scripture so calleth is not a mere privation, with an impotency in the faculty ensuing thereon, but a depraved habit, which powerfully, and, as unto them in whom it is, unavoidably, influenceth their wills and affections into an opposition unto spiritual things, the effects whereof the world is visibly filled withal at this day. And this I shall manifest, first in general, and then in particular instances. And by the whole it will be made to appear that not only the act of believing and turning unto God is the sole work and effect of grace, -- which the Pelagians did not openly deny, and the semi-Pelagians did openly grant, -- but also that all power and ability for it, properly so called, is from grace also.
(1.) <510113>Colossians 1:13, We are said to be delivered ejk thv~ ajxousi>av tou~ skot> ouv, from "the power of darkness." The word signifies such a power as consists in authority or rule, that bears sway, and commands them who are obnoxious unto it. Hence the sins of men, especially those of a greater guilt than ordinary, are called "works of darkness," <490511>Ephesians 5:11; not only such as are usually perpetrated in the dark, but such as the darkness also of men's minds doth incline them unto and naturally produce. That, also, which is here called "the power of darkness" is called "the power of Satan," <442618>Acts 26:18; for I acknowledge that it is not only or merely the internal darkness or blindness of the minds of men in the state of nature that is here intended, but the whole state of darkness, with what is contributed thereunto by Satan and the world. This the prophet speaks of, <236002>Isaiah 60:2,
334
"Behold, the darkness shall cover the earth, and gross darkness the people: but the LORD shall arise upon thee."
Such a darkness it is, as nothing can dispel but the light of the Lord arising on and in the souls of men. But all is resolved into internal darkness: for Satan hath no power in men, nor authority over them, but what he hath by means of this darkness; for by this alone doth that "prince of the power of the air" work effectually in "the children of disobedience," <490202>Ephesians 2:2. Hereby doth he seduce, pervert, and corrupt them; nor hath he any way to fortify and confirm their minds against the gospel but by increasing this blindness or darkness in them, 2<470404> Corinthians 4:4.
An evidence of the power and efficacy of this darkness we may find in the devil himself. The apostle Peter tells us that the angels who sinned are "reserved unto judgment" under "chains of darkness," 2<610204> Peter 2:4. It is plain that there is an allusion in the words unto the dealing of men with stubborn and heinous malefactors. They do not presently execute them upon their offenses, nor when they are first apprehended; they must be kept unto a solemn day of trial and judgment. But yet, to secure them that they make no escape, they are bound with chains which they cannot deliver themselves from. Thus God deals with fallen angels; for although yet they "go to and fro in the earth, and walk up and down in it," as also in the air, in a seeming liberty and at their pleasure, yet are they under such chains as shall securely hold them unto the great day of their judgment and execution. That they may not escape their appointed doom, they are held in "chains of darkness." They are always so absolutely and universally under the power of God as that they are not capable of the vanity of a thought for the subducting themselves from under it. But whence is it that, in all their wisdom, experience, and the long-continued prospect which they have had of their future eternal misery, none of them ever have attempted, nor ever will, a mitigation of their punishment or deliverance from it, by repentance and compliance with the will of God? This is alone from their own darkness, in the chains whereof they are so bound that although they believe their own everlasting ruin, and tremble at the vengeance of God therein, yet they cannot but continue in their course of mischief, disobedience, and rebellion. And although natural men are not under the same obdurateness with them, as having a way of escape and deliverance provided for them and proposed unto them, which they have
335
not; yet this darkness is no less effectual to bind them in a state of sin, without the powerful illumination of the Holy Ghost, than it is in the devils themselves. And this may be farther manifested by the consideration of the instances wherein it puts forth its efficacy in them: --
(1.) It fills the mind with enmity against God, and all the things of God: <510121>Colossians 1:21, "Ye were enemies in your mind." <450807>Romans 8:7, "The carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be." And the carnal mind there intended is that which is in every man who hath not received, who is not made partaker of, the Spirit of God, in a peculiar saving manner, as is at large declared in the whole discourse of the apostle, verses 5, 6, 9-11; so that the pretense is vain, and directly contradictory to the apostle, that it is only one sort of fleshly, sensual, unregenerate men, whom he intends. This confidence, not only in perverting, but openly opposing, the Scripture, is but of a late date, and that which few of the ancient enemies of the grace of God did rise up unto. Now God in himself is infinitely good and desirable. "How great is his goodness and how great is his beauty!" <380917>Zechariah 9:17. There is nothing in him but what is suited to draw out, to answer, and fill the affections of the soul. Unto them that know him, he is the only delight, rest, and satisfaction. Whence, then, doth it come to pass that the minds of men should be filled and possessed with enmity against him? Enmity against and hatred of him who is absolute and infinite goodness seem incompatible unto our human affections; but they arise from this darkness, which is the corruption and depravation of our nature, by the ways that shall be declared.
It is pretended and pleaded by some in these days, that upon an apprehension of the goodness of the nature of God, as manifested in the works and light of nature, men may, without any other advantages, love him above all, and be accepted with him. But as this would render Christ and the gospel, as objectively proposed, if not useless, yet not indispensably necessary, so I desire to know how this enmity against God, which the minds of all natural men are filled withal, if we may believe the apostle, comes to be removed and taken away, so as that they should love him above all, seeing these things are absolute extremes and utterly irreconcilable? This must be either by the power of the mind itself upon the proposal of God's goodness unto it, or by the effectual operation in it
336
and upon it of the Spirit of God. Any other way is not pretended unto; and the latter is that which we contend for. And as to the former, the apostle supposeth the goodness of God, and the proposal of this goodness of God unto the minds of men, not only as revealed in the works of nature, but also in the law and gospel, and yet affirms that "the carnal mind," which is in every man, "is enmity against him;" and in enmity there is neither disposition nor inclination to love. In such persons there can be no more true love of God than is consistent with enmity to him and against him.
All discourses, therefore, about the acceptance they shall find with God who love him above all for his goodness, without any farther communications of Christ or the Holy Spirit unto them, are vain and empty, seeing there never was, nor ever will be, any one dram of such love unto God in the world; for, whatever men may fancy concerning the love of God, where this enmity arising from darkness is unremoved by the Spirit of grace and love, it is but a self-pleasing with those false notions of God which this darkness suggests unto them. With these they either please themselves or are terrified, as they represent things to their corrupt reason and fancies. Men in this state, destitute of divine revelation, did of old seek after God, <441727>Acts 17:27, as men groping in the dark; and although they did in some measure find him and know him, so far as that from the things that were made they came to be acquainted with "his eternal power and Godhead," <450120>Romans 1:20, yet he was still absolutely unto them "the unknown God," <441723>Acts 17:23, whom they "ignorantly worshipped," -- that is, they directed some worship to him in the dedication of their altars, but knew him not: `On ajgnoou~ntev eujsebei~te. And that they entertained all of them false notions of God is from hence evident, that none of them either, by virtue of their knowledge of him, did free themselves from gross idolatry, which is the greatest enmity unto him, or did not countenance themselves in many impieties or sins from those notions they had received of God and his goodness, <450120>Romans 1:20, 21. The issue of their disquisitions after the nature of God was, that "they glorified him not, but became vain in their imaginations, and their foolish hearts were darkened." Upon the common principles of the first Being and the chiefest good, their fancy or imaginations raised such notions of God as pleased and delighted them, and drew out their affections; which was
337
not, indeed, unto God and his goodness, but unto the effect and product of their own imaginations. And hence it was that those that had the most raised apprehensions concerning the nature, being, and goodness of God, with the highest expressions of a constant admiration of him and love unto him, when by any means the true God indeed was declared unto them as he hath revealed himself and as he will be known, these great admirers and lovers of divine goodness were constantly the greatest opposers of him and enemies unto him. And an uncontrollable evidence this is that the love of divine goodness, which some do fancy in persons destitute of supernatural revelation and other aids of grace, was, in the best of them, placed on the products of their own imaginations, and not on God himself.
But omitting them, we may consider the effects of this darkness working by enmity in the minds of them who have the word preached unto them. Even in these, until effectually prevailed on by victorious grace, either closely or openly, it exerts itself. And however they may be doctrinally instructed in true notions concerning God and his attributes, yet in the application of them unto themselves, or in the consideration of their own concernment in them, they "always err in their hearts." All the practical notions they have of God tend to alienate their hearts from him, and that either by contempt or by an undue dread and terror; for some apprehend him slow and regardless of what they do, at least one that is not so severely displeased with them as that it should be necessary for them to seek a change of their state and condition. They think that God is such an one as themselves, <195021>Psalm 50:21; at least, that he doth approve them, and will accept them, although they should continue in their sins. Now, this is a fruit of the highest enmity against God, though palliated with the pretense of the most raised notions and apprehensions of his goodness; for as it is a heinous crime to imagine an outward shape of the divine nature, and that God is like to men or beasts, -- the height of the sin of the most gross idolaters, <450123>Romans 1:23, <19A620>Psalm 106:20, -- so it is a sin of a higher provocation to conceive him so far like unto bestial men as to approve and accept of them in their sins. Yet this false notion of God, even when his nature and will are objectively revealed in the word, this darkness doth and will maintain in the minds of men, whereby they are made obstinate in their sin to the uttermost. And where this fails, it will on
338
the other hand represent God all fire and fury, inexorable and untractable. See <330606>Micah 6:6, 7; <233314>Isaiah 33:14; <010413>Genesis 4:13.
Moreover, this darkness fills the mind with enmity against all the ways of God; for as "the carnal mind is enmity against God," so "it is not subject unto his law, neither indeed can be." So the apostle informs us that men are "alienated from the life of God," or dislike the whole way and work of living unto him, by reason of the ignorance and blindness that is in them, <490418>Ephesians 4:18; and it esteems the whole rule and measure of it to be "foolishness," 1<460118> Corinthians 1:18, 21. But I must not too long insist on particulars, although in these days, wherein some are so apt to boast in proud swelling words of vanity concerning the power and sufficiency of the mind, even with respect unto religion and spiritual things, it cannot be unseasonable to declare what is the judgment of the Holy Ghost, plainly expressed in the Scriptures, in this matter; and one testimony thereof will be of more weight with the disciples of Jesus Christ than a thousand declamations to the contrary.
(2.) This darkness fills the mind with wills or perverse lusts that are directly contrary to the will of God, <490203>Ephesians 2:3. There are qelhm> ata dianoiwn~ , the wills or "lusts of the mind," -- that is, the habitual inclinations of the mind unto sensual objects; it "minds earthly things," <500319>Philippians 3:19. And hence the mind itself is said to be "fleshly," <510218>Colossians 2:18. As unto spiritual things, it is "born of the flesh," and "is flesh." It likes, savors, approves of nothing but what is carnal, sensual, and vain. Nothing is suited unto it but what is either curious, or needless, or superstitious, or sensual and earthly. And therefore are men said to "walk in the vanity of their minds." In the whole course of their lives they are influenced by a predominant principle of vanity. And in this state the thoughts and imaginations of the mind are always set on work to provide sensual objects for this vain and fleshly frame; hence are they said to be "evil continually," <010605>Genesis 6:5. This is the course of a darkened mind. Its vain frame or inclination, the fleshly will of it, stirs up vain thoughts and imaginations; it "minds the things of the flesh," <450805>Romans 8:5. These thoughts fix on and represent unto the mind objects suited unto the satisfaction of its vanity and lust. With these the mind committeth folly and lewdness, and the fleshly habit thereof is thereby heightened and confirmed, and this multiplies imaginations of its
339
own kind, whereby men "inflame themselves," <235705>Isaiah 57:5, waxing worse and worse. And the particular bent of these imaginations doth answer the predominancy of any especial lust in the heart or mind.
It will be objected, "That although these things are so in many, especially in persons that are become profligate in sin, yet, proceeding from their wills and corrupt, sensual affections, they argue not an impotency in the mind to discern and receive spiritual things, but, notwithstanding these enormities of some, the faculty of the mind is still endued with a power of discerning, judging, and believing spiritual things in a due manner."
Ans. 1. We do not now discourse concerning the weakness and disability of the mind in and about these things, which is as it were a natural impotency, like blindness in the eyes, which hath been both explained and confirmed before; but it is a moral disability, and that as unto all the powers of nature invincible, as unto the right receiving of spiritual things, which ensues on that corrupt depravation of the mind in the state of nature, that the Scripture calls "darkness'' or "blindness," which we intend.
2. Our present testimonies have sufficiently confirmed that all the instances mentioned do proceed from the depravation of the mind. And whereas this is common unto and equal in all unregenerate men, if it produce not in all effects to the same degree of enormity, it is from some beams of light and secret convictions from the Holy Spirit, as we shall afterward declare.
3. Our only aim is, to prove the indispensable necessity of a saving work of illumination on the mind, to enable it to receive spiritual things spiritually; which appears sufficiently from the efficacy of this darkness, whence a man hath no ability to disentangle or save himself; for, also, --
(3.) It fills the mind with prejudices against spiritual things, as proposed unto it in the gospel; and from these prejudices it hath neither light nor power to extricate itself. No small part of its depravation consists in its readiness to embrace them, and pertinacious adherence unto them. Some few of these prejudices may be instanced: --
340
[1.] The mind, from the darkness that is in it, apprehends that spiritual things, the things of the gospel, as they are proposed, have an utter inconsistency with true contentment and satisfaction. These are the things which all men, by various ways, do seek after. This is the scent and chase which they so eagerly pursue, in different tracks and paths innumerable. Something they would attain or arrive unto which should satisfy their minds and fill their desires; and this commonly, before they have had any great consideration of the proposals of the gospel, they suppose themselves in the way at least unto, by those little tastes of satisfaction unto their lusts which they have obtained in the ways of the world. And these hopeful beginnings they will not forego: <235710>Isaiah 57:10,
"Thou art wearied in the greatness of thy way; yet saidst thou not, There is no hope: thou hast found the life of thine hand; therefore thou wast not grieved."
They are ready ofttimes to faint in the pursuit of their lusts, because of the disappointments which they find in them or the evils that attend them; for, which way soever they turn themselves in their course, they cannot but see or shrewdly suspect that the end of them is, or will be, vanity and vexation of spirit. But yet they give not over the pursuit wherein they are engaged; they say not, "There is no hope." And the reason hereof is, because they "find the life of their hand." Something or other comes in daily, either from the work that they do, or the company they keep, or the expectation they have, which preserves their hope alive, and makes them unwilling to forego their present condition. They find it to be none of the best, but do not think there can be a better; and, therefore, their only design is to improve or to thrive in it. If they might obtain more mirth, more wealth, more strength and health, more assurance of their lives, more power, more honor, more suitable objects unto their sensual desires, then they suppose it would be better than it is; but as for anything which differeth from these in the whole kind, they can entertain no respect for it. In this state and condition, spiritual things, the spiritual, mysterious things of the gospel, are proposed unto them. At first view they judge that these things will not assist them in the pursuit or improvement of their carnal satisfactions. And so far they are in the right; they judge not amiss. The things of the gospel will give neither countenance nor help to the lusts of men. Nay, it is no hard matter for them to come to a discovery that the
341
gospel, being admitted in the power of it, will crucify and mortify those corrupt affections which hitherto they have been given up to the pursuit of; for this it plainly declares, <510301>Colossians 3:1-5; <560211>Titus 2:11, 12.
There are but two things wherein men seeking after contentment and satisfaction are concerned: -- first, the objects of their lusts or desires, and then those lusts and desires themselves. The former may be considered in their own nature, as they are indifferent, or as they are capable of being abused to corrupt and sinful ends. In the first way, as the gospel condemns them not, so it adds nothing to them unto those by whom it is received. It gives not men more riches, wealth, or honor, than they had before in the world. It promises no such thing unto them that do receive it, but rather the contrary. The latter consideration of them it condemns and takes away. And for the desires of men themselves, the avowed work of the gospel is, to mortify them. And hereby the naturally corrupt relation which is between these desires and their objects is broken and dissolved. The gospel leaves men, unless upon extraordinary occasions, their names, their reputations, their wealth, their honors, if lawfully obtained and possessed; but the league that is between the mind and these things in all natural men must be broken. They must no more be looked on as the chiefest good, or in the place thereof, nor as the matter of satisfaction, but must give place to spiritual, unseen, eternal things. This secretly alienates the carnal mind, and a prejudice is raised against it, as that which would deprive the soul of all its present satisfactions, and offer nothing in the room of them that is suitable to any of its desires or affections; for, by reason of the darkness that it is under the power of, it can neither discern the excellency of the spiritual and heavenly things which are proposed unto it, nor have any affections whereunto they are proper and suited, so that the soul should go forth after them. Hereby this prejudice becomes invincible in their souls. They neither do, nor can, nor will admit of those things which are utterly inconsistent with all things wherein they hope or look for satisfaction. And men do but please themselves with dreams and fancies, who talk of such a reasonableness and excellency in gospel truths as that the mind of a natural man will discern such a suitableness in them unto itself, as thereon to receive and embrace them; nor do any, for the most part, give a greater evidence of the prevalency of the darkness and enmity that are in carnal minds against the spiritual things of the gospel, as
342
to their life and power, than those who most pride and please themselves in such discourses.
[2.] The mind by this darkness is filled with prejudices against the mystery of the gospel in a peculiar manner. The hidden spiritual wisdom of God in it, as natural men cannot receive, so they do despise it, and all the parts of its declaration they look upon as empty and unintelligible notions. And this is that prejudice whereby this darkness prevails in the minds of men, otherwise knowing and learned. It hath done so in all ages, and in none more effectually than in that which is present. But there is a sacred, mysterious, spiritual wisdom in the gospel and the doctrine of it. This is fanatical, chimerical, and foolish to the wisest in the world, whilst they are under the power of this darkness. To demonstrate the truth hereof is the design of the apostle Paul, 1 Corinthians 1, 2: for he directly affirms that the doctrine of the gospel is the wisdom of God in a mystery; that this wisdom cannot be discerned nor understood by the wise and learned men of the world, who have not received the Spirit of Christ, and, therefore, that the things of it are weakness and foolishness unto them. And that which is foolish is to be despised, yea, folly is the only object of contempt. And hence we see that some, with the greatest pride, scorn, and contempt imaginable, do despise the purity, simplicity, and whole mystery of the gospel, who yet profess they believe it. But to clear the whole nature of this prejudice, some few things may be distinctly observed: --
There are two sorts of things declared in the gospel: --
1st. Such as are absolutely its own, that are proper and peculiar unto it, -- such as have no footsteps in the law or in the light of nature, but are of pure revelation, peculiar to the gospel. Of this nature are all things concerning the love and will of God in Christ Jesus. The mystery of his incarnation, of his offices and whole mediation, of the dispensation of the Spirit, and our participation thereof, and our union with Christ thereby, our adoption, justification, and effectual sanctification, thence proceeding, in brief, everything that belongs unto the purchase and application of saving grace, is of this sort. These things are purely and properly evangelical, peculiar to the gospel alone. Hence the apostle Paul, unto whom the dispensation of it was committed, puts that eminency upon
343
them, that, in comparison, he resolved to insist on nothing else in his preaching, 1<460202> Corinthians 2:2; and to that purpose doth he describe his ministry, <490307>Ephesians 3:7-11.
2dly. There are such things declared and enjoined in the gospel as have their foundation in the law and light of nature. Such are all the moral duties which are taught therein. And two things may be observed concerning them: --
(1st.) That they are in some measure known unto men aliunde from other principles. The inbred concreated light of nature doth, though obscurely, teach and confirm them. So the apostle, speaking of mankind in general, saith, To< gnwston< tou~ Qeou~ faneron> ejstin enj autj oiv~ , <450119>Romans 1:19; -- "That which may be known of God is manifested in themselves." The essential properties of God, rendering our moral duty to him necessary, are known by the light of nature; and by the same light are men able to make a judgment of their actions whether they be good or evil, <450214>Romans 2:14, 15. And this is all the light which some boast of, as they will one day find to their disappointment.
(2dly.) There is on all men an obligation unto obedience answerable to their light concerning these things. The same law and light which discovereth these things doth also enjoin their observance. Thus is it with all men antecedently unto the preaching of the gospel unto them.
In this estate the gospel superadds two things unto the minds of men: --
(1st.) It directs us unto a right performance of these things, from a right principle, by a right rule, and to a right end and purpose; so that they, and we in them, may obtain acceptance with God. Hereby it gives them a new nature, and turns moral duties into evangelical obedience.
(2dly.) By a communication of that Spirit which is annexed unto its dispensation, it supplies us with strength for their performance in the manner it prescribes.
Hence it follows that this is the method of the gospel: -- first, it proposeth and declareth things which are properly and peculiarly its own.
344
So the apostle sets down the constant entrance of his preaching, 1<461503> Corinthians 15:3. It reveals its own mysteries, to lay them as the foundation of faith and obedience. It inlays them in the mind, and thereby conforms the whole soul unto them. See <450617>Romans 6:17; <480419>Galatians 4:19; <560211>Titus 2:11, 12; 1<460311> Corinthians 3:11; 2<470318> Corinthians 3:18. This foundation being laid, -- without which it hath, as it were, nothing to do with the souls of men, nor will proceed unto any other thing with them by whom this its first work is refused, -- it then grafts all duties of moral obedience on this stock of faith in Christ Jesus. This is the method of the gospel, which the apostle Paul observeth in all his epistles: first, he declares the mysteries of faith that are peculiar to the gospel, and then descends unto those moral duties which are regulated thereby.
But the prejudice we mentioned inverts the order of these things. Those who are under the power of it, when, on various accounts, they give admittance unto the gospel in general, yet fix their minds, firstly and principally, on the things which have their foundation in the law and light of nature. These they know and have some acquaintance with in themselves, and therefore cry them up, although not in their proper place, nor to their proper end. These they make the foundation, according to the place which they held in the law of nature and covenant of works, whereas the gospel allows them to be only necessary superstructions on the foundation. But resolving to give unto moral duties the pre-eminence in their minds, they consider afterward the peculiar doctrines of the gospel, with one or other of these effects; for, first, Some in a manner wholly despise them, reproaching those by whom they are singularly professed. What is contained in them is of no importance, in their judgment, compared with the more necessary duties of morality, which they pretend to embrace; and, to acquit themselves of the trouble of a search into them, they reject them as unintelligible or unnecessary. Or, secondly, They will, by forced interpretations, enervating the spirit and perverting the mystery of them, square and fit them to their own low and carnal apprehensions. They would reduce the gospel and all the mysteries of it to their own light, as some; to reason, as others; to philosophy, as the rest; -- and let them who comply not with their weak and carnal notions of things expect all the contemptuous reproaches which the proud pretenders unto science and wisdom of old cast upon the apostles and first preachers of the gospel.
345
Hereby advancing morality above the mystery and grace of the gospel, they at once reject the gospel and destroy morality also; for, taking it off from its proper foundation, it falls into the dirt, -- whereof the conversation of the men of this persuasion is no small evidence.
From this prejudice it is that the spiritual things of the gospel are by many despised and condemned. So God spake of Ephraim, <280812>Hosea 8:12, "I have written to him the great things of my law, but they were counted as a strange thing." The things intended were ytri ;wTO [yBre u Keri] wB=O te u, -- the "great, manifold, various things of the law." That which the law was then unto that people, such is the gospel now unto us. The "torah" was the entire means of God's communicating his mind and will unto them, as his whole counsel is revealed unto us by the gospel. These things he wrote unto them, or made them in themselves and their revelation plain and perspicuous. But when all was done, they were esteemed by them rzA; wOmK], as is also the gospel, "a thing foreign" and alien unto the minds of men, which they intend not to concern themselves in. They will heed the things that are cognate unto the principles of their nature, things morally good or evil; but for the hidden wisdom of God in the mystery of the gospel, it is esteemed by them as "a strange thing." And innumerable other prejudices of the same nature doth this darkness fill the minds of men withal, whereby they are powerfully, and, as unto any light or strength of their own, invincibly, kept off from receiving of spiritual things in a spiritual manner.
4. Again; the power and efficacy of this darkness in and upon the souls of unregenerate men will be farther evidenced by the consideration of its especial subject, or the nature and use of that faculty which is affected with it. This is the mind or understanding. Light and knowledge are intellectual virtues or perfections of the mind, and that in every kind whatever, whether in things natural, moral, or spiritual. The darkness whereof we treat is the privation of spiritual light, or the want of it; and therefore are they opposed unto one another: "Ye were sometimes darkness, but now are ye light in the Lord," <490508>Ephesians 5:8. It is, therefore, the mind or understanding which is affected with this darkness, which is vitiated and depraved by it.
Now, the mind may be considered two ways: --
346
(1.) As it is theoretical or contemplative, discerning and judging of things proposed unto it. So it is its office to find out, consider, discern, and apprehend the truth of things. In the case before us, it is the duty of the mind to apprehend, understand, and receive, the truths of the gospel as they are proposed unto it, in the manner of and unto the end of their proposal. This, as we have manifested, by reason of its depravation, it neither doth nor is able to do, <430105>John 1:5; 1<460214> Corinthians 2:14.
(2.) It may be considered as it is practical, as to the power it hath to direct the whole soul, and determine the will unto actual operation, according to its light. I shall not inquire at present whether the will, as to the specification of its acts, do necessarily follow the determination of the mind or practical understanding. I aim at no more but that it is the directive.faculty of the soul as unto all moral and spiritual operations. Hence it follows: --
(1.) That nothing in the soul, nor the will and affections, can will, desire, or cleave unto any good, but what is presented unto them by the mind, and as it is presented. That good, whatever it be, which the mind cannot discover, the will cannot choose nor the affections cleave unto. All their actings about and concerning them are not such as answer their duty. This our Savior directs us to the consideration of, <400622>Matthew 6:22, 23,
"The light of the body is the eye: if therefore thine eye be single, thy whole body shall be full of light. But if thine eye be evil, thy whole body shall be full of darkness. If therefore the light that is in thee be darkness, how great is that darkness!"
As the eye is naturally the light of the body, or the means thereof, so is the mind unto the soul. And if darkness be in the eye, not only the eye but the whole body is in darkness, because in the eye alone is the light of the whole; so if the mind be under darkness, the whole soul is so also, because it hath no light but by the mind. And hence both is illumination sometimes taken for the whole work of conversion unto God, and the spiritual actings of the mind, by the renovation of the Holy Ghost, are constantly proposed as those which precede any gracious actings in the will, heart, and life; as we shall show afterward.
347
(2.) As the soul can no way, by any other of its faculties, receive, embrace, or adhere unto that good in a saving manner which the mind doth not savingly apprehend; so where the mind is practically deceived, or any way captivated under the power of prejudices, the will and the affections can no way free themselves from entertaining that evil which the mind hath perversely assented unto. Thus, where the mind is reprobate or void of a sound judgment, so as to call good evil, and evil good, the heart, affections, and conversation will be conformable thereunto, <450128>Romans 1:28-32. And in the Scripture the deceit of the mind is commonly laid down as the principle of all sin whatever, 1<540214> Timothy 2:14; <580312>Hebrews 3:12, 13; 2<471103> Corinthians 11:3.
And this is a brief delineation of the state of the mind of man whilst unregenerate, with respect unto spiritual things. And from what hath been spoken, we do conclude that the mind in the state of nature is so depraved, vitiated, and corrupted, that it is not able, upon the proposal of spiritual things unto it in the dispensation and preaching of the gospel, to understand, receive, and embrace them in a spiritual and saving manner, so as to have the sanctifying power of them thereby brought into and fixed in the soul, without an internal, especial, immediate, supernatural, effectual, enlightening act of the Holy Ghost; which what it is, and wherein it doth consist, shall be declared.
348
CHAPTER 4.
LIFE AND DEATH, NATURAL AND SPIRITUAL, COMPARED.
Of death in sin -- All unregenerate men spiritually dead -- Spiritual death twofold: legal; metaphorical -- Life natural, what it is, and wherein it consists -- Death natural, with its necessary consequents -- The supernatural life of Adam in innocency, in its principle, acts, and power -- Differences between it and our spiritual life in Christ -- Death spiritual a privation of the life we had in Adam; a negation of the life of Christ -- Privation of a principle of all life to God -- Spiritual impotency therein -- Differences between death natural and spiritual -- The use of precepts, promises, and threatenings -- No man perisheth merely for want of power -- No vital acts in an state of death -- The way of the communication of spiritual life -- Of what nature are the best works of persons unregenerate -- No disposition unto spiritual life under the power of spiritual death.
ANOTHER description that the Scripture gives of unregenerate men, as to their state and condition, is, that they are spiritually dead; and hence, in like manner, it follows that there is a necessity of an internal, powerful, effectual work of the Holy Ghost on the souls of men, to deliver them out of this state and condition by regeneration. And this principally respects their wills and affections, as the darkness and blindness before described doth their minds and understandings. There is a spiritual life whereby men live unto God; this they being strangers unto and alienated from, are spiritually dead. And this the Scripture declares concerning all unregenerate persons, partly in direct words, and partly in other assertions of the same importance. Of the first sort the testimonies are many and express: <490201>Ephesians 2:1, "Ye were dead in trespasses and sins;" Verse 5, "When we were dead in sins;" <510213>Colossians 2:13, "And ye being dead in your sins, and the uncircumcision of your flesh;" 2<470514> Corinthians 5:14, "If one died for all, then were all dead;" <450515>Romans 5:15, "Through the offense of one many are dead;" Verse 12, "Death passed upon all men, for that all have sinned." And the same is asserted in the second way, where the
349
recovery and restoration of men by the grace of Christ is called their "quickening," or the bestowing of a new life upon them: for this supposeth that they were dead, or destitute of that life which in this revivification is communicated unto them; for that alone can be said to be quickened which was dead before. See <490205>Ephesians 2:5; <430521>John 5:21, 6:63.
This death that unregenerate persons are under is twofold: --
1. Legal, with reference unto the sentence of the law. The sanction of the law was, that upon sin man should die: "In the day that thou eatest thereof thou shalt die the death," <010217>Genesis 2:17. Upon this sentence Adam and all his posterity became dead in law, morally dead, or obnoxious unto death penally, and adjudged unto it. This death is intended in some of the places before mentioned; as <450512>Romans 5:12, and it may be also, 2<470514> Corinthians 5:14: for as Christ died, so were all dead. He died penally under the sentence of the law, and all were obnoxious unto death, or dead on that account. But this is not the death which I intend, neither are we delivered from it by regeneration, but by justification, <450801>Romans 8:1.
2. There is in them a spiritual death, called so metaphorically, from the analogy and proportion that it bears unto death natural. Of great importance it is to know the true nature hereof, and how by reason thereof unregenerate men are utterly disabled from doing anything that is spiritually good, until they are quickened by the almighty power and irresistible efficacy of the Holy Ghost. Wherefore, to declare this aright, we must consider the nature of life and death natural, in allusion whereunto the spiritual estate of unregenerate men is thus described.
Life in general, or the life of a living creature, is "Actus vivificantis in vivificatum f100 per unionem utriusque;" -- "The act of a quickening principle on a subject to be quickened, by virtue of their union." And three things are to be considered in it: --
1. The principle of life itself; and this in man is the rational, living soul, called µyYji æ tmæv]ni: <010207>Genesis 2:7, "God breathed into his nostrils the breath of life, and man became a living soul." Having formed the body of man of the dust of the earth, he designed him a principle of life superior unto that of brute creatures, which is but the exurgency and spirit of their temperature and composition, though peculiarly educed by the formative
350
virtue and power of the Holy Ghost, as hath been before declared. He creates for him, therefore, a separate, distinct, animating soul, and infuseth it into the matter prepared for its reception. And as he did thus in the beginning of the creation of the species or kind of the human race, in its first individuals, so he continueth to do the same in the ordinary course of the works of his providence for the continuation of it; for having ordained the preparation of the body by generation, he immediately infuseth into it the "living soul," the "breath of life."
2. There is the "actus primus," or the quickening act of this principle on the principle quickened, in and by virtue of union. Hereby the whole man becomes hY;jæ vpn, , -- a "living soul;" yucikov< an] qrwpov, -- a person quickened by a vital principle, and enabled for all naturally vital actions.
3. There are the acts of this life itself; and they are of two sorts: --
(1.) Such as flow from life as life.
(2.) Such as proceed from it as such a life, from the principle of a rational soul. Those of the first sort are natural and necessary, as are all the actings and energies of the senses, and of the locomotive faculty, as also what belongs unto the receiving and improving of nutriment. These are acts of life, whence the psalmist proves idols to be dead things from the want of them; so far are they from having a divine life, as that they have no life at all, <19B504>Psalm 115:4-7. These are acts of life as life, inseparable from it; and their end is, to preserve the union of the whole between the quickening and quickened principles.
(3.) There are such acts of life as proceed from the especial nature of this quickening principle. Such are all the elicit f101 and imperate f102 acts of our understandings and wills; all actions that are voluntary, rational, and peculiarly human. These proceed from that special kind of life which is given by the especial quickening principle of a rational soul.
Hence it is evident wherein death natural doth consist; and three things may be considered in it: --
1. The separation of the soul from the body. Hereby the act of infusing the living soul ceaseth unto all its ends; for as a principle of life unto
351
the whole, it operates only by virtue of its union with the subject to be quickened by it.
2. A cessation of all vital actings in the quickened subject; for that union from whence they should proceed is dissolved.
3. As a consequent of these, there is in the body an impotency for and an ineptitude unto all vital operations. Not only do all operations of life actually cease, but the body is no more able to effect them. There remains in it, indeed, "potentia obedientialis," a "passive power" to receive life again, if communicated unto it by an external efficient cause, -- so the body of Lazarus being dead had a receptive power of a living soul, -- but an active power to dispose itself unto life or vital actions it hath not.
From these things we may, by a just analogy, collect wherein life and death spiritual do consist. And to that end some things must be previously observed; as, --
1. That Adam in the state of innocency, besides his natural life, whereby he was a living soul, had likewise a supernatural life with respect unto its end, whereby he lived unto God. This is called the "life of God," <490418>Ephesians 4:18, which men now in the state of nature are alienated from; -- the life which God requires, and which hath God for its object and end. And this life was in him supernatural: for although it was concreated in and with the rational soul, as a perfection due unto it, in the state wherein and with respect unto the end for which it was made, yet it did not naturally flow from the principles of the rational soul; nor were the principles, faculties, or abilities of it, inseparable from those of the soul itself, being only accidental perfections of them, inlaid in them by especial grace. This life was necessary unto him with respect unto the state wherein and the end for which he was made. He was made to live unto the living God, and that in a peculiar manner; -- to live unto his glory in this world, by the discharge of the rational and moral obedience required of him; and to live afterward in his glory and the eternal enjoyment of him, as his chiefest good and highest reward. That whereby he was enabled hereunto was that life of God, which we are alienated from in the state of nature. 2. In this life, as in life in general, three things are to be considered: --
(1.) Its principle;
352
(2.) Its operation;
(3.) Its virtue; or habit, act, and power.
(1.) There was a quickening principle belonging unto it; for every life is an act of a quickening principle. This in Adam was the image of God, or an habitual conformity unto God, his mind and will, wherein the holiness and righteousness of God himself was represented, <010126>Genesis 1:26, 27. In this image he was created, or it was concreated with him, as a perfection due to his nature in the condition wherein he was made. This gave him an habitual disposition unto all duties of that obedience that was required of him; it was the rectitude of all the faculties of his soul with respect unto his supernatural end, <210729>Ecclesiastes 7:29.
(2.) There belonged unto it continual actions from, or by virtue of, and suitable unto, this principle. All the acts of Adam's life should have been subordinate unto his great moral end. In all that he did he should have lived unto God, according unto the law of that covenant wherein he walked before him. And an acting in all things suitably unto the light in his mind, unto the righteousness and holiness in his will and affections, that uprightness, or integrity, or order, that was in his soul, was his living unto God.
(3.) He had herewithal power or ability to continue the principle of life in suitable acts of it, with respect unto the whole obedience required of him; that is, he had a sufficiency of ability for the performance of any duty, or of all, that the covenant required.
And in these three [things] did the supernatural life of Adam in innocency consist; and it is that which the life whereunto we are restored by Christ doth answer. It answers unto it, I say, and supplies its absence with respect unto the end of living unto God according unto the new covenant that we are taken into; for neither would the life of Adam be sufficient for us to live unto God according to the terms of the new covenant, nor is the life of grace we now enjoy suited to the covenant wherein Adam stood before God. Wherefore, some differences there are between them, the principal whereof may be reduced into two heads: --
353
1. The principle of this life was wholly and entirely in man himself. It was the effect of another cause, of that which was without him, -- namely, the good-will and power of God; but it was left to grow on no other root but what was in man himself. It was wholly implanted in his nature, and therein did its springs lie. Actual excitations, by influence of power from God, it should have had; for no principle of operation can subsist in an independence of God, nor apply itself unto operation without his concurrence. But in the life whereunto we are renewed by Jesus Christ, the fountain and principle of it is not in ourselves, but in him, as one common head unto all that are made partakers of him. He is "our life;" and our life (as to the spring and fountain of it) is hid with him in God, <510303>Colossians 3:3, 4; for he quickeneth us by his Spirit, <450811>Romans 8:11. And our spiritual life, as in us, consists in the vital actings of this Spirit of his in us; for "without him we can do nothing," <431505>John 15:5. By virtue hereof we "walk in newness of life," <450604>Romans 6:4. We live, therefore, hereby; yet not so much we, as "Christ liveth in us," <480220>Galatians 2:20.
2. There is a difference between these lives with respect unto the object of their vital acts, for the life which we now lead by the faith of the Son of God hath sundry objects of its actings which the other had not; for whereas all the actings of our faith and love, -- that is, all our obedience, -- doth respect the revelation that God makes of himself and his will unto us, there are now new revelations of God in Christ, and consequently new duties of obedience required of us; as will afterward appear. And other such differences there are between them. The life which we had in Adam and that which we are renewed unto in Christ Jesus are so far of the same nature and kind, as our apostle manifests in sundry places, <490423>Ephesians 4:23, 24, <510310>Colossians 3:10, as that they serve to the same end and purpose.
There being, therefore, this twofold spiritual life, or ability of living unto God, that which we had in Adam and that which we have in Christ, we must inquire with reference unto which of these it is that unregenerate men are said to be spiritually dead, or dead in trespasses and sins. Now this, in the first place, hath respect unto the life we had in Adam; for the deprivation of that life was in the sanction of the law, "Thou shalt die the death." This spiritual death is comprised therein, and that in the privation of that spiritual life, or life unto God, which unregenerate men never had,
354
neither de facto nor de jure, in any state or condition. Wherefore, with respect hereunto they are dead only negatively, -- they have it not; but with respect unto the life we had in Adam, they are dead privatively, -- they have lost that power of living unto God which they had.
From what hath been discoursed, we may discover the nature of this spiritual death, under the power whereof all unregenerate persons do abide: for there are three things in it:
1. A privation of a principle of spiritual life enabling us to live unto God;
2. A negation of all spiritual, vital acts, -- that is, of all acts and duties of holy obedience, acceptable unto God, and tending to the enjoyment of him;
3. A total defect and want of power for any such acts whatever. All these are in that death which is a privation of life, such as this is.
FIRST, There is in it a privation of a principle of spiritual life, namely, of that which we had before the entrance of sin, or a power of living unto God according to the covenant of works; and a negation of that which we have by Christ, or a power of living unto God according to the tenor of the covenant of grace. Those, therefore, who are thus dead have no principle or first power of living unto God, or for the performance of any duty to be accepted with him, in order to the enjoyment of him, according to either covenant. It is with them, as to all the acts and ends of life spiritual, as it is with the body, as to the acts and ends of life natural, when the soul is departed from it. Why else are they said to be dead?
It is objected "That there is a wide difference between death natural and spiritual. In death natural, the soul itself is utterly removed and taken from the body; but in death spiritual it continues. A man is still, notwithstanding this spiritual death, endowed with an understanding, will, and affections; and by these are men enabled to perform their duty unto God, and yield the obedience required of them."
Ans. 1. In life spiritual the soul is unto the principle of it as the body is unto the soul in life natural; for in life natural the soul is the quickening principle, and the body is the principle quickened. When the soul departs,
355
it leaves the body with all its own natural properties, but utterly deprived of them which it had by virtue of its union with the soul. So in life spiritual, the soul is not, in and by its essential properties, the quickening principle of it, but it is the principle that is quickened. And when the quickening principle of spiritual life departs, it leaves the soul with all its natural properties entire as to their essence, though morally corrupted; but of all the power and abilities which it had by virtue of its union with a quickening principle of spiritual life, it is deprived. And to deny such a quickening principle of spiritual life, superadded unto us by the grace of Christ, distinct and separate from the natural faculties of the soul, is, upon the matter, to renounce the whole gospel It is all one as to deny that Adam was created in the image of God which he lost, and that we are renewed unto the image of God by Jesus Christ. Hence,
2. Whatever the soul acts in spiritual things by its understanding, will, and affections, as deprived of or not quickened by this principle of spiritual life, it doth it naturally, not spiritually, as shall be instantly made to appear.
There is, therefore, in the first place, a disability or impotency unto all spiritual things to be performed in a spiritual manner, in all persons not born again by the Spirit; because they are spiritually dead. Whatever they can do, or however men may call what they do, unless they are endowed with a quickening principle of grace, they can perform no act spiritually vital, no act of life whereby we live to God, or that is absolutely accepted with him. Hence it is said, "The carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be," <450807>Romans 8:7. "So then they that are in the flesh cannot please God," verse 8. Men may cavil whilst they please about this carnal mind, and contend that it is only the sensitive part of the soul, or the affections, as corrupted by prejudices and [by] depraved habits of vice, two things are plain in the text; first, That this carnal mind is in all mankind, whoever they be, who are not partakers of the Spirit of God and his quickening power; secondly, That where it is, there is a disability of doing anything that should please God: which is the sum of what we contend for, and which men may with as little a disparagement of their modesty deny as reject the authority of the apostle. So our Savior, as to one instance, tells us that "no man can come to him except the Father draw him," <430644>John 6:44. And so is it figuratively
356
expressed where, all men being by nature compared unto evil trees, it is affirmed of them that they cannot bring forth good fruit unless their nature be changed, <400718>Matthew 7:18, 12:33. And this disability as to good is also compared by the prophet unto such effects as lie under a natural impossibility of accomplishment, <241323>Jeremiah 13:23. We contend not about expressions. This is that which the Scripture abundantly instructeth us in: There is no power in men by nature whereby they are of themselves, -- upon the mere proposal of their duty in spiritual obedience, and exhortations from the word of God unto the performance of it, accompanied with all the motives which are meet and suited to prevail with them thereunto, -- [able] to perceive, know, will, or do anything in such a way or manner as that it should be accepted with God, with respect unto our spiritual life unto him, according to his will, and future enjoyment of him, without the efficacious infusion into them, or creation in them, of a new gracious principle or habit enabling them thereunto; and that this is accordingly wrought in all that believe by the Holy Ghost, we shall afterward declare.
But it will be objected, and hath against this doctrine been ever so since the days of Pelagius, "That a supposition hereof renders all exhortations, commands, promises, and threatenings, -- which comprise the whole way of the external communication of the will of God unto us, -- vain and useless; for to what purpose is it to exhort blind men to see or dead men to live, or to promise rewards unto them upon their so doing? Should men thus deal with stones, would it not be vain and ludicrous, and that because of their impotency to comply with any such proposals of our mind unto them; and the same is here supposed in men as to any ability in spiritual things."
Ans. 1. There is nothing, in the highest wisdom, required in the application of any means to the producing of an effect, but that in their own nature they are suited thereunto, and that the subject to be wrought upon by them is capable of being affected according as their nature requires. f103 And thus exhortations, with promises and threatenings, are in their kind, as moral instruments, suited and proper to produce the effects of faith and obedience in the minds of men. And the faculties of their souls, their understandings, wills, and affections, axe meet to be wrought upon by them unto that end; for by men's rational abilities they are able to discern
357
their nature and judge of their tendency. And because these faculties are the principle and subject of all actual obedience, it is granted that there is in man a natural, remote, passive power to yield obedience unto God, which yet can never actually put forth itself without the effectual working of the grace of God, not only enabling but working in them to will and to do.
2. Exhortations, promises, and threatenings respect not primarily our present ability, but our duty. Their end is, to declare unto us, not what we can do, but what we ought to do; and this is done fully in them. On the other hand, make a general rule, that what God commands or exhorts us unto, with promises made unto our obedience, and threatenings annexed unto a supposition of disobedience, we have power in and of ourselves to do, or we are of ourselves able to do, and you quite evacuate the grace of God, or at least make it only useful for the more easy discharge of our duty, not necessary unto the very being of duty itself; which is the Pelagianism anathematized by so many councils of old. But in the church it hath hitherto been believed that the command directs our duty, but the promise gives strength for the performance of it.
3. God is pleased to make these exhortations and promises to be "vehicula gratiae," -- the means of communicating spiritual life and strength unto men; and he hath appointed them unto this end, because, considering the moral and intellectual faculties of the minds of men, they are suited thereunto. Hence, these effects are ascribed unto the word, which really are wrought by the grace communicated thereby, <590118>James 1:18; 1<600123> Peter 1:23. And this, in their dispensation under the covenant of grace, is their proper end. God may, therefore, wisely make use of them, and command them to be used towards men, notwithstanding all their own disability savingly to comply with them, seeing he can, will, and doth himself make them effectual unto the end aimed at.
But it will be farther objected, "That if men are thus utterly devoid of a principle of spiritual life, of all power to live unto God, -- that is, to repent, believe, and yield obedience, -- is it righteous that they should perish eternally merely for their disability, or their not doing that which they are not able to do? This would be to require brick and to give no straw, yea, to require much where nothing is given. But the Scripture
358
everywhere chargeth the destruction of men upon their wilful sin, not their weakness or disability."
Ans. 1. Men's disability to live to God is their sin. Whatever, therefore, ensues thereon may be justly charged on them. It is that which came on us by the sin of our nature in our first parents, all whose consequents are our sin and our misery, <450512>Romans 5:12. Had it befallen us without a guilt truly our own, according to the law of our creation and covenant of our obedience, the case would have been otherwise; but on this supposition (sufficiently confirmed elsewhere), those who perish do but feed on the fruit of their own ways.
2. In the transactions between God and the souls of men, with respect unto their obedience and salvation, there is none of them but hath a power in sundry things, as to some degrees and measures of them, to comply with his mind and will, which they voluntarily neglect; and this of itself is sufficient to bear the charge of their eternal ruin. But, --
3. No man is so unable to live unto God, to do anything for him, but that withal he is able to do anything against him. There is in all men by nature a depraved, vicious habit of mind, wherein they are alienated from the life of God; and there is no command given unto men for evangelical faith or obedience, but they can and do put forth a free positive act of their wills in the rejection of it, either directly or interpretatively, in preferring somewhat else before it. As "they cannot come to Christ except the Father draw them," so "they will not come that they may have life;" wherefore their destruction is just and of themselves.
This is the description which the Scripture giveth us concerning the power, ability, or disability, of men in the state of nature, as unto the performance of spiritual things. By some it is traduced as fanatical and senseless; which the Lord Christ must answer for, not we, for we do nothing but plainly represent what he hath expressed in his word; and if it be "foolishness" unto any, the day will determine where the blame must lie.
SECONDLY, There is in this death an actual cessation of all vital acts. From this defect of power, or the want of a principle of spiritual life, it is that men in the state of nature can perform no vital act of spiritual obedience,
359
-- nothing that is spiritually good, or saving, or acceptable with God, according to the tenor of the new covenant; which we shall, in the second place, a little explain.
The whole course of our obedience to God in Christ is the "life of God," <490418>Ephesians 4:18, -- that life which is from him in a peculiar manner, whereof he is the especial author, and whereby we live unto him, -- which is our end. And the gospel, which is the rule of our obedience, is called "The words of this life," <440520>Acts 5:20, -- that which guides and directs us how to live to God. Hence all the duties of this life are vital acts, spiritually vital acts, acts of that life whereby we live to God.
Where, therefore, this life is not, all the works of men are dead works. Where persons are dead in sin, their works are "dead works." They are so all of them, either in their own nature, or with respect unto them by whom they are performed, <580914>Hebrews 9:14. They are dead works because they proceed not from a principle of life, are unprofitable as dead things, <490511>Ephesians 5:11, and end in death eternal, <590115>James 1:15.
We may, then, consider how this spiritual life, which enableth us unto these vital acts, is derived and communicated unto us: --
1. The original spring and fountain of this life is with God: <193609>Psalm 36:9, "With thee is the fountain of life." The sole spring of our spiritual life is in an especial way and manner in God. And hence our life is said to be "hid with Christ in God," <510303>Colossians 3:3; that is, as to its internal producing and preserving cause. But it is thus also with respect unto all life whatever. God is the "living God." All other things are in themselves but dead things; their life, whatever it be, is in him efficiently and eminently, and in them it is purely derivative. Wherefore, --
2. Our spiritual life, as unto the especial nature of it, is specificated and discerned from a life of any other kind, in that the fulness of it is communicated unto the Lord Christ as mediator, <510119>Colossians 1:19; and from his fullness we do receive it, <430116>John 1:16. There is a principle of spiritual life communicated unto us from his fullness thereof, whence he quickeneth whom he pleaseth. Hence he is said to be "our life," <510304>Colossians 3:4. And in our life, it is not so much we who live, as
360
"Christ that liveth in us," <480220>Galatians 2:20; because we act nothing but as we are acted by virtue and power from him, 1<461510> Corinthians 15:10.
3. The fountain of this life being in God, and the fullness of it being laid up in Christ for us, he communicates the power and principle of it unto us by the Holy Ghost, <450811>Romans 8:11. That he is the immediate efficient cause hereof, we shall afterward fully evince and declare. But yet he doth it so as to derive it unto us from Jesus Christ, <490415>Ephesians 4:15, 16; for he is "the life," and "without him," or power communicated from him, "we can do nothing," <431505>John 15:5.
4. This spiritual life is communicated unto us by the Holy Ghost, according unto and in order for the ends of the new covenant: for this is the promise of it, That God will first write his law in our hearts, and then we shall walk in his statutes; that is, the principle of life must precede all vital acts. From this principle of life, thus derived and conveyed unto us, are all those vital acts whereby we live to God. Where this is not, -- as it is not in any that are "dead in sins," for from the want hereof are they denominated "dead," -- no act of obedience unto God can so be performed as that it should be an act of the "life of God;" and this is the way whereby the Scripture doth express it. The same thing is intended when we say in other words, that without an infused habit of internal inherent grace, received from Christ by an efficacious work of the Spirit, no man can believe or obey God, or perform any duty in a saving manner, so as it should be accepted with him. And if we abide not in this principle, we let in the whole poisonous flood of Pelagianism into the church. To say that we have a sufficiency in ourselves so much as to think a good thought, or to do anything as we ought, any power, any ability that is our own, or in us by nature, however externally excited and guided by motives, directions, reasons, encouragements, of what sort soever, to believe or obey the gospel savingly in any one instance, is to overthrow the gospel and the faith of the catholic church in all ages.
But it may be objected, "That whereas many unregenerate persons may and do perform many duties of religious obedience, if there be nothing of spiritual life in them then are they all sins, and so differ not from the worst things they do in this world, which are but sins; and if so, unto what end should they take pains about them? Were it not as good for them to
361
indulge unto their lusts and pleasures, seeing all comes to one end? It is all sin, and nothing else. Why do the dispensers of the gospel press any duties on such as they know to be in that estate? What advantage shall they have by a compliance with them? Were it not better to leave them to themselves, and wait for their conversion, than to spend time and labor about them to no purpose?"
Ans. 1. It must be granted that all the duties of such persons are in some sense sins. It was the saying of Austin, f104 that the virtues of unbelievers are splendida peccata. This some are now displeased with; but it is easier to censure him than to confute him. Two things attend in every duty that is properly so: --
(1.) That it is accepted with God; and,
(2.) That it is sanctified in them that do it. But neither of these is in the duties of unregenerate men; for they have not faith, and "without faith it is impossible to please God," <581106>Hebrews 11:6. And the apostle also assures us that unto the defiled and unbelieving, -- that is, all unsanctified persons, not purified by the Spirit of grace, -- all things are unclean, because their consciences and minds are defiled, <560115>Titus 1:15. So their praying is said to be an "abomination," and their plowing "sin." It doth not, therefore, appear what is otherwise in them or to them. But as there are good duties which have sin adhering to them, <236406>Isaiah 64:6, so there are sins which have good in them; for bonum oritur ex integris, malum ex quocunque defectu. Such are the duties of men unregenerate. Formally, and unto them, they are sin; materially, and in themselves, they are good. This gives them a difference from, and a preference above, such sins as are every way sinful. As they are duties, they are good; as they are the duties of such persons, they are evil, because necessarily defective in what should preserve them from being so. And on this ground they ought to attend unto them, and may be pressed thereunto.
2. That which is good materially and in itself, though vitiated from the relation which it hath to the person by whom it is performed, is approved, and hath its acceptation in its proper place; for duties may be performed two ways: --
362
(1.) In hypocrisy and pretense. So they are utterly abhorred of God, in matter and manner. That is such a poisonous ingredient as vitiates the whole, <230111>Isaiah 1:11-15; <280104>Hosea 1:4.
(2.) In integrity, according unto present light and conviction; which, for the substance of them, are approved. And no man is to be exhorted to do anything in hypocrisy: see <401026>Matthew 10:26. And on this account also, that the duties themselves are acceptable, men may be pressed to them. But, --
3. It must be granted that the same duty, for the substance of it in general, and performed according to the same rule as to the outward manner of it, may be accepted in or from one and rejected in or from another. So was it with the sacrifices of Cain and Abel. And not only so, but the same rejected duty may have degrees of evil for which it is rejected, and be more sinful in and unto one than unto another. But we must observe, that the difference doth not relate merely unto the different states of the persons by whom such are performed, -- as, because one is in the state of grace, whose duties are accepted, and another in the state of nature, whose duties are rejected, as their persons are: for although the acceptation of our persons be a necessary condition for the acceptation of our duties, as God first had respect unto Abel, and then unto his offering, yet there is always a real specifical difference between the duties themselves whereof one is accepted and the other rejected, although, it may be, unto us it be every way imperceptible; as in the offerings of Cain and Abel, that of Abel was offered in faith, the defect whereof in the other caused it to be refused. Suppose duties, therefore, to be every way the same, as to the principles, rule, and ends, or whatever is necessary to render them good in their kind, and they would be all equally accepted with God, by whomsoever they are performed, for he is "no respecter of persons." But this cannot be but where those that perform them are partakers of the same grace. It is, therefore, the wills of men only that vitiate their duties, which are required of them as good; and if so, they may justly be required of them. The defect is not immediately in their state, but in their wills and their perversity.
4. The will of God is the rule of all men's obedience. This they are all bound to attend unto; and if what they do, through their own defect, prove eventually sin unto them, yet the commandment is just and holy, and the
363
observance of it justly prescribed unto them. The law is the moral cause of the performance of the duties it requires, but not of the sinful manner of their performance; and God hath not lost his right of commanding men, because they by their sin have lost their power to fulfill his command. And if the equity of the command doth arise from the proportioning of strength that men have to answer it, he that contracts the highest moral disability that depraved habits of mind can introduce or a course of sinning produce in him, is freed from owing obedience unto any of God's commands, seeing all confess that such a habit of sin may be contracted as will deprive them in whom it is of all power of obedience! Wherefore, --
5. Preachers of the gospel and others have sufficient warrant to press upon all men the duties of faith, repentance, and obedience, although they know that in themselves they have not a sufficiency of ability for their due performance; for, --
(1.) It is the will and command of God that so they should do, and that is the rule of all our duties. They are not to consider what man can do or will do, but what God requires. To make a judgment of men's ability, and to accommodate the commands of God unto them accordingly, is not committed unto any of the sons of men.
(2.) They have a double end in pressing on men the observance of duties, with a supposition of the state of impotency described: --
[1.] To prevent them from such courses of sin as would harden them, and so render their conversion more difficult, if not desperate.
[2.] To exercise a means appointed of God for their conversion, or the communication of saving grace unto them. Such are God's commands, and such are the duties required in them. In and by them God doth use to communicate of his grace unto the souls of men; not with respect unto them as their duties, but as they are ways appointed and sanctified by him unto such ends. And hence it follows that even such duties as are vitiated in their performance, yet are of advantage unto them by whom they are performed; for, --
1st. By attendance unto them they are preserved from many sins.
364
2d. In an especial manner from the great sin of despising God, which ends commonly in that which is unpardonable.
3d. They are hereby made useful unto others, and many ends of God's glory in the world.
4th. They are kept in God's way, wherein they may gradually be brought over unto a real conversion unto him.
THIRDLY, In this state of spiritual death there is not, in them who are under the power of it, any disposition active and inclining unto life spiritual. There is not so in a dead carcase unto life natural. It is a subject meet for an external power to introduce a living principle into. So the dead body of Lazarus was quickened and animated again by the introduction of his soul; but in itself it had not the least active disposition nor inclination thereunto. And no otherwise is it with a soul dead in trespasses and sins. There is in it potentia obedientialis, a power rendering it meet to receive the communications of grace and spiritual life; but a disposition thereunto of its own it hath not. There is in it a remote power, in the nature of its faculties, meet to be wrought upon by the Spirit and grace of God; but an immediate power, disposing and enabling it unto spiritual acts, it hath not. And the reason is, because natural corruption cleaves unto it as an invincible, unmovable habit, constantly inducing unto evil, wherewith the least disposition unto spiritual good is not consistent. There is in the soul, in the Scripture language (which some call "canting"), "the body of the sins of the flesh," <510211>Colossians 2:11; which unless it be taken away by spiritual circumcision, through the virtue of the death of Christ, it will lie dead into eternity. There is, therefore, in us that which may be quickened and saved; and this is all we have to boast of by nature. Though man by sin be made like the beasts that perish, being brutish and foolish in his mind and affections, yet he is not so absolutely; he retains that living soul, those intellectual faculties, which were the subject of original righteousness, and are meet to receive again the renovation of the image of God by Jesus Christ.
But this also seems obnoxious to an objection from the instances that are given in the Scripture, and whereof we have experience, concerning sundry good duties performed by men unregenerate, and that in a tendency unto living unto God, which argues a disposition to spiritual good. So Balaam
365
desired to "die the death of the righteous;'' and Herod "heard John the Baptist gladly, doing many things willingly;" and great endeavors after conversion unto God we find in many who never attain thereunto. So that to say there is no disposition unto spiritual life in any unregenerate person is to make them all equal, which is contrary to experience.
Ans. 1. There is no doubt but that unregenerate men may perform many external duties which are good in themselves, and lie in the order of the outward disposal of the means of conversion; nor is it questioned but they may have real designs, desires, and endeavors after that which is presented unto them as their chiefest good; -- but so far as these desires or actings are merely natural, there is no disposition in them unto spiritual life, or that which is spiritually good. So far as they are supernatural, they are not of themselves; for, --
2. Although there are no preparatory inclinations in men, yet there are preparatory works upon them. Those who have not the word, yet may have convictions of good and evil, from the authority of God in their consciences, <450214>Romans 2:14, 15. And the law, in the dispensation of it, may work men unto many duties of obedience, much more may the gospel so do; but whatever effects are hereby produced, they are wrought by the power of God, exerted in the dispensation of the word. They are not educed out of the natural faculties of the minds of men, but are effects of the power of God in them and upon them, for we know that "in the flesh there dwelleth no good thing;" and all unregenerate men are no more, for "that which is born of the flesh is flesh."
3. The actings thus effected and produced in men unregenerate are neither fruits of, nor dispositions unto spiritual life. Men that are spiritually dead may have designs and desires to free themselves from dying eternally, but such a desire to be saved is no saving disposition unto life.
366
CHAPTER 5.
THE NATURE, CAUSES, AND MEANS OF REGENERATION.
Description of the state of nature necessary unto a right understanding of the work of the Spirit in regeneration -- No possibility of salvation unto persons living and dying in a state of sin -- Deliverance from it by regeneration only -- The Holy Ghost the peculiar author of this work -- Differences about the manner and nature of it -- Way of the ancients in explaining the doctrine of grace -- The present method proposed -- Conversion not wrought by moral suasion only -- The nature and efficacy of moral suasion, wherein they consist -- Illumination preparatory unto conversion -- The nature of grace morally effective only, opened; not sufficient for conversion -- The first argument, disproving the working of grace in conversion to be by moral suasion only -- The second -- The third -- The fourth -- Wherein the work of the Spirit in regeneration positively doth consist -- The use and end of outward means -- Real internal efficiency of the Spirit in this work -- Grace victorious and irresistible -- The nature of it explained; proved -- The manner of God's working by grace on our wills farther explained -- Testimonies concerning the actual collation of faith by the power of God -- Victorious efficacy of internal grace proved by sundry testimonies of Scripture -- From the nature of the work wrought by it, in vivification and regeneration -- Regeneration considered with respect unto the distinct faculties of the soul; the mind, the will, the affections.
UNTO the description we are to give of the work of regeneration, the precedent account of the subject of it, or the state and condition of them that are to be regenerated, was necessarily to be premised; for upon the knowledge thereof doth a due apprehension of the nature of that work depend. And the occasion of all the mistakes and errors that have been about it, either of old or of late, hath been a misunderstanding of the true state of men in their lapsed condition, or of nature as depraved. Yea, and those by whom this whole work is derided do now countenance
367
themselves therein by their ignorance of that state, which they will not learn either from the Scripture or experience; for, "natura sic apparet vitiata ut hoc majoris vitii sit non videre," as Austin speaks. It is an evidence of the corruption of nature, that it disenables the minds of men to discern their own corruption. We have previously discharged this work so far as it is necessary unto our present purpose. Many other things might be added in the explication of it, were that our direct design. Particularly, having confined myself to treat only concerning the depravation of the mind and will, I have not insisted on that of the affections, which yet is effectual to retain unregenerate men under the power of sin; though it be far enough from truth that the whole corruption of nature consists therein, as some weakly and atheologically have imagined. Much less have I treated concerning that increase and heightening of the depravation of nature which is contracted by a custom of sinning, as unto all the perverse ends of it. Yet this also the Scripture much insists upon, as that which naturally and necessarily ensues in all in whom it is not prevented by the effectual transforming grace of the Spirit of God; and it is that which seals up the impossibility of their turning themselves to God, <241323>Jeremiah 13:23; <450310>Romans 3:10-19. But that the whole difficulty of conversion should arise from men's contracting a habit or custom of sinning is false, and openly contradictory to the Scripture. These things are personal evils, and befall individuals, through their own default, in various degrees. And we see that amongst men, under the same use of means, some are converted unto God who have been deeply immersed in an habitual course of open sins, whilst others, kept from them by the influence of their education upon their inclinations and affections, remain unconverted. So was it of old between the publicans and harlots on the one hand, and the Pharisees on the other. But my design was only to mention that which is common unto all, or wherein all men universally are equally concerned, who are partakers of the same human nature in its lapsed condition. And what we have herein declared from the Scriptures will guide us in our inquiry after the work of the Holy Spirit of grace in our deliverance from it.
It is evident, and needs no farther confirmation, that persons living and dying in this estate cannot be saved. This hitherto hath been allowed by all that are called Christians; nor are we to be moved that some who call themselves so do begin to laugh at the disease, and despise the remedy of
368
our nature. Among those who lay any serious and real claim unto Christianity, there is nothing more certain nor more acknowledged than that there is no deliverance from a state of misery for those who are not delivered from a state of sin. And he who denies the necessary perishing of all that live and die in the state of corrupted nature, denies all the use of the incarnation and mediation of the Son of God: for if we may be saved without the renovation of our natures, there was no need nor use of the new creation of all things by Jesus Christ, which principally consists therein; and if men may be saved under all the evils that came upon us by the fall, then did Christ die in vain. Besides, it is frequently expressed that men in that state are "enemies to God," "alienated from him," "children of wrath," "under the curse;" and if such may be saved, so may devils also. In brief, it is not consistent with the nature of God, his holiness, righteousness, or truth, with the law or gospel, nor possible in the nature of the thing itself, that such persons should enter into or be made possessors of glory and rest with God. A deliverance, therefore, out of and from this condition is indispensably necessary to make us meet for the inheritance of the saints in light.
This deliverance must be and is by regeneration. The determination of our Savior is positive, both in this and the necessity of it, before asserted: <430303>John 3:3, "Except a man be born again," or from above, "he cannot see the kingdom of God." Whatever sense the "kingdom of God" is taken in, either for that of grace here or of glory hereafter, it is all the same as unto our present purpose. There is no interest in it to be obtained, no participation of the benefits of it, unless a man be born again, unless he be regenerate. And this determination of our Savior, as it is absolute and decretory, so it is applicable unto and equally compriseth every individual of mankind. And the work intended by their regeneration, or in being born again, which is the spiritual conversion and quickening of the souls of men, is everywhere ascribed unto them that shall be saved. And although men may have, through their ignorance and prejudices, false apprehensions about regeneration and the nature of it, or wherein it doth consist, yet, so far as I know, all Christians are agreed that it is the way and means of our deliverance from the state of sin or corrupted nature, or rather our deliverance itself; for this both express testimonies of Scripture and the nature of the thing itself put beyond contradiction, <560303>Titus 3:3-5. And
369
those by whom it is exposed unto scorn, who esteem it a ridiculous thing for anyone to inquire whether he be regenerate or no, will one day understand the necessity of it, although, it may be, not before it is too late to obtain any advantage thereby.
The Holy Ghost is the immediate author and cause of this work of regeneration. And herein again, as I suppose, we have in general the consent of all. Nothing is more in words acknowledged than that all the elect of God are sanctified by the Holy Ghost. And this regeneration is the head, fountain, or beginning of our sanctification, virtually comprising the whole in itself, as will afterward appear. However, that it is a part thereof is not to be denied. Besides, as I suppose, it is equally confessed to be an effect or work of grace, the actual dispensation whereof is solely in the hand of the Holy Spirit. This, I say, is in words acknowledged by all, although I know not how some can reconcile this profession unto other notions and sentiments which they declare concerning it; for setting aside what men do herein themselves, and others do towards them in the ministry of the word, I cannot see what remains, as they express their loose imaginations, to be ascribed unto the Spirit of God. But at present we shall make use of this general concession, that regeneration is the work of the Holy Ghost, or an effect of his grace. Not that we have any need so to do, but that we may avoid contesting about those things wherein men may shroud their false opinions under general, ambiguous expressions; which was the constant practice of Pelagius and those who followed him of old. But the Scripture is express in testimonies to our purpose. What our Savior calls being "born again," <430303>John 3:3, he calls being "born of the Spirit," verses 5, 6, because he is the sole, principal, efficient cause of this new birth; for "it is the Spirit that quickeneth," <430663>John 6:63; <450811>Romans 8:11. And God saveth us "according to his mercy, by the washing of regeneration, and renewing of the Holy Ghost," <560305>Titus 3:5. Whereas, therefore, we are said to be "born of God," or to be "begotten again of his own will," <430113>John 1:13, <590118>James 1:18, 1<620309> John 3:9, it is with respect unto the especial and peculiar operation of the Holy Spirit.
These things are thus far confessed, even by the Pelagians themselves, both those of old and those at present, at least in general; nor hath any as yet been so hardy as to deny regeneration to be the work of the Holy Spirit in us, unless we must except those deluded souls who deny both
370
him and his work. Our sole inquiry, therefore, must be after the manner and nature of this work; for the nature of it depends on the manner of the working of the Spirit of God herein. This, I acknowledge, was variously contended about of old; and the truth concerning it hath scarce escaped an open opposition in any age of the church. And at present this is the great ball of contention between the Jesuits and the Jansenists; the latter keeping close to the doctrine of the principal ancient writers of the church; the former, under new notions, expressions, and distinctions, endeavoring the reenforcement of Pelagianism, whereunto some of the elder schoolmen led the way, of whom our Bradwardine so long ago complained. But never was it with so much impudence and ignorance traduced and reviled as it is by some among ourselves; for a sort of men we have who, by stories of wandering Jews, rhetorical declamations, pert cavillings, and proud revilings of those who dissent from them, think to scorn and banish truth out of the world, though they never yet durst attempt to deal openly and plainly with any one argument that is pleaded in its defense and confirmation.
The ancient writers of the church, who looked into these things with most diligence, and labored in them with most success, as Austin, Hilary, Prosper, and Fulgentius, do represent the whole work of the Spirit of God towards the souls of men under certain heads or distinctions of grace; and herein were they followed by many of the more sober schoolmen, and others of late without number. Frequent mention we find in them of grace, as "preparing, preventing, working, co-working, and confirming." Under these heads do they handle the whole work of our regeneration or conversion unto God. And although there may be some alteration in method and ways of expression, -- which may be varied as they are found to be of advantage unto them that are to be instructed, -- yet, for the substance of the doctrine, they taught the same which hath been preached amongst us since the Reformation, which some have ignorantly traduced as novel. And the whole of it is nobly and elegantly exemplified by Austin in his Confessions; wherein he gives us the experience of the truth he had taught in his own soul. And I might follow their footsteps herein, and perhaps should for some reasons have chosen so to have done, but that there have been so many differences raised about the explication and application of these terms and distinctions, and the declaration of the
371
nature of the acts and effects of the Spirit of grace intended in them, as that to carry the truth through the intricate perplexities which under these notions have been cast upon it, would be a longer work than I shall here engage into, and too much divert me from my principal intention. I shall, therefore, in general, refer the whole work of the Spirit of God with respect unto the regeneration of sinners unto two heads: -- First, That which is preparatory for it; and, secondly, That which is effective of it. That which is preparatory for it is the conviction of sin; this is the work of the Holy Spirit, <431608>John 16:8. And this also may be distinctly referred unto three heads: --
1. A discovery of the true nature of sin by the ministry of the law, <450707>Romans 7:7.
2. An application of that discovery made in the mind or understanding unto the conscience of the sinner.
3. The excitation of affections suitable unto that discovery and application, <440237>Acts 2:37. But these things, so far as they belong unto our present design, have been before insisted on. Our principal inquiry at present is after the work itself, or the nature and manner of the working of the Spirit of God in and on the souls of men in their regeneration; and this must be both negatively and positively declared: --
FIRST, The work of the Spirit of God in the regeneration of sinners, or the quickening of them who are dead in trespasses and sins, or in their first saving conversion to God, doth not consist in a moral suasion only. By suasion we intend such a persuasion as may or may not be effectual; so absolutely we call that only persuasion whereby a man is actually persuaded. Concerning this we must consider, --
1. What it is that is intended by that expression, and wherein its efficacy doth consist; and,
2. Prove that the whole work of the Spirit of God in the conversion of sinners doth not consist therein. And I shall handle this matter under this notion, as that which is known unto those who are conversant in these things from the writings of the ancient and modern divines; for it is to no purpose to endeavor the reducing of the extravagant, confused
372
discourses of some present writers unto a certain and determinate stating of the things in difference among us. That which they seem to aim at and conclude may be reduced unto these heads: --
(1.) That God administers grace unto all in the declaration of the doctrine of the law and gospel.
(2.) That the reception of this doctrine, the belief and practice of it, is enforced by promises and threatenings.
(3.) That the things revealed, taught, and commanded, are not only good in themselves, but so suited unto the reason and interest of mankind as that the mind cannot but be disposed and inclined to receive and obey them, unless overpowered by prejudices and a course of sin.
(4.) That the consideration of the promises and threatenings of the gospel is sufficient to remove these prejudices and reform that course.
(5.) That upon a compliance with the doctrine of the gospel and obedience thereunto, men are made partakers of the Spirit, with other privileges of the New Testament, and have a right unto all the promises of the present and future life. Now, this being a perfect system of Pelagianism, condemned in the ancient church as absolutely exclusive of the grace of our Lord Jesus Christ, will be fully removed out of our way in our present discourse, though the loose, confused expressions of some be not considered in particular; for if the work of our regeneration do not consist in a moral suasion, -- which, as we shall see, contains all that these men will allow to grace, -- their whole fabric falls to the ground of its own accord: --
1. As to the nature of this moral suasion, two things may be considered: --
(1.) The means, instrument, and matter of it, and this is the word of God; the word of God, or the Scripture, in the doctrinal instructions, precepts, promises, and threatenings of it. This is that, and this is that alone, whereby we are commanded, pressed, persuaded, to turn ourselves and live to God. And herein we comprise the whole, both the law and the gospel, with all the divine truths contained in them, as severally respecting the especial ends whereunto they are designed; for although they are
373
distinctly and peculiarly suited to produce distinct effects on the minds of men, yet they all jointly tend unto the general end of guiding men how to live unto God, and to obtain the enjoyment of him. As for those documents and instructions which men have concerning the will of God, and the obedience which he requires of them from the light of nature, with the works of creation and providence, I shall not here take them into consideration: for either they are solitary, or without any superaddition of instructive light by revelation, and then I utterly deny them to be a sufficient outward means of the conversion of any one soul; or they may be considered as improved by the written word as dispensed unto men, and so they are comprised under it, and need not to be considered apart. We will, therefore, suppose that those unto whom the word is declared have antecedaneously thereunto all the help which the light of nature will afford.
(2.) The principal way of the application of this means to produce its effect on the souls of men is the ministry of the church. God hath appointed the ministry for the application of the word unto the minds and consciences of men for their instruction and conversion. And concerning this we may observe two things: --
[1.] That the word of God, thus dispensed by the ministry of the church, is the only ordinary outward means which the Holy Ghost maketh use of in the regeneration of the adult unto whom it is preached.
[2.] That it is every way sufficient in its own kind, -- that is, as an outward means; for the revelation which is made of God and his mind thereby is sufficient to teach men all that is needful for them to believe and do that they may be converted unto God, and yield him the obedience that he requires. Hence two things do ensue: --
1st. That the use of those means unto men in the state of sin, if they are not complied withal, is sufficient, on the grounds before laid down, to leave them by whom they are rejected inexcusable: so <230503>Isaiah 5:3-5; <202901>Proverbs 29:1; 2<143614> Chronicles 36:14-16.
2d. That the effect of regeneration or conversion unto God is assigned unto the preaching of the word, because of its efficacy thereunto in its own kind
374
and way, as the outward means thereof, 1<460415> Corinthians 4:15; <590118>James 1:18; 1<600123> Peter 1:23.
2. We may consider what is the nature and wherein the efficacy of this moral work doth consist. To which purpose we may observe, --
(1.) That in the use of this means for the conversion of men, there is, preparatory unto that wherein this moral persuasion doth consist, an instruction of the mind in the knowledge of the will of God and its duty towards him. The first regard unto men in the dispensation of the word unto them is their darkness and ignorance, whereby they are alienated from the life of God. This, therefore, is the first end of divine revelation, -- namely, to make known the counsel and will of God unto us: see <400415>Matthew 4:15, 16; <420418>Luke 4:18, 19; <442616>Acts 26:16-18, 20:20, 21, 26, 27. By the preaching of the law and the gospel, men are instructed in the whole counsel of God and what he requires of them; and in their apprehension hereof doth the illumination of their minds consist, whereof we must treat distinctly afterward. Without a supposition of this illumination there is no use of the persuasive power of the word; for it consists in affecting the mind with its concernment in the things that it knows, or wherein it is instructed. Wherefore we suppose in this case that a man is taught by the word both the necessity of regeneration, and what is required of himself thereunto.
(2.) On this supposition, that a man is instructed in the knowledge of the will of God, as revealed in the law and the gospel, there is accompanying the word of God, in the dispensation of it, a powerful persuasive efficacy unto a compliance with it and observance of it. For instance, suppose a man to be convinced by the word of God of the nature of sin; of his own sinful condition, of his danger from thence with respect unto the sin of nature, on which account he is a child of wrath; and of his actual sin, which farther renders him obnoxious unto the curse of the law and the indignation of God; of his duty hereon to turn unto God, and the way whereby he may so do, -- there are in the precepts, exhortations, expostulations, promises, and threatenings of the word, especially as dispensed in the ministry of the church, powerful motives to affect, and arguments to prevail with, the mind and will of such a man to endeavor his own regeneration or conversion unto God, rational and cogent above all that can
375
be objected unto the contrary. On some it is acknowledged that these things have no effect; they are not moved by them, they care not for them, they do despise them, and live and die in rebellion against the light of them, "having their eyes blinded by the god of this world." But this is no argument that they are not powerful in themselves, although, indeed, it is that they are not so towards us of themselves, but only as the Holy Spirit is pleased to act them towards us. But in these motives, reasons, and arguments, whereby men are, in and from the word and the ministry of it, urged and pressed unto conversion to God, doth this moral persuasion whereof we speak consist. And the efficacy of it unto the end proposed ariseth from the things ensuing, which are all resolved into God himself: --
[1.] From an evidence of the truth of the things from whence these motives and arguments were taken. The foundation of all the efficacy of the dispensation of the gospel lies in an evidence that the things proposed in it are not "cunningly-devised fables," 2<610116> Peter 1:16. Where this is not admitted, where it is not firmly assented unto, there can be no persuasive efficacy in it; but where there is, namely, a prevalent persuasion of the truth of the things proposed, there the mind is under a disposition unto the things whereunto it is persuaded. And hereon the whole efficacy of the word in and upon the souls of men is resolved into the truth and veracity of God; for the things contained in the Scripture are not proposed unto us merely as true, but as divine truths, as immediate revelations from God, which require not only a rational but a sacred religious respect unto them. They are things that the "mouth of the LORD hath spoken."
[2.] There is a proposal unto the wills and affections of men in the things so assented unto, on the one hand as good, amiable, and excellent, wherein the chiefest good, happiness, and utmost end of our natures are comprised, to be pursued and attained; and on the other of things evil and terrible, the utmost evil that our nature is obnoxious unto, to be avoided: for this is urged on them, that to comply with the will of God in the proposals of the gospel, to conform thereunto, to do what he requires, to turn from sin unto him, is good unto men, best for them, -- assuredly attended with present satisfaction and future glory. And therein is also proposed the most noble object for our affections, even God himself, as a friend, as reconciled unto us in Christ; and that in a way suited unto his holiness, righteousness, wisdom, and goodness, which we have nothing to oppose unto nor to lay
376
in the balance against. The way, also, of the reconciliation of sinners unto God by Jesus Christ is set out as that which hath such an impress of divine wisdom and goodness upon it, as that it can be refused by none but out of a direct enmity against God himself. Unto the enforcing of these things on the minds of men, the Scripture abounds with reasons, motives, and arguments; the rendering whereof effectual is the principal end of the ministry. On the other hand, it is declared and evidenced that sin is the great debasement of our natures, -- the ruin of our souls, the only evil in the world, in its guilt and punishment; and that a continuance in a state of it, with a rejection of the invitation of the gospel unto conversion to God, is a thing foolish, unworthy of a rational creature, and that which will be everlastingly pernicious. Whereas, therefore, in the judgment of every rational creature, spiritual things are to be preferred before natural, eternal things before temporal, and these things are thus disposed of in infinite goodness, love, and wisdom, they must needs be apt to affect the wills and take the affections of men. And herein the efficacy of the word on the minds and consciences of men is resolved into the authority of God. These precepts, these promises, these threatenings are his, who hath right to give them and power to execute them. And with his authority, his glorious greatness and his infinite power come under consideration; so also doth his goodness and love in an especial manner, with many other things, even all the known properties of his holy nature; -- all which concur in giving weight, power, and efficacy unto these motives and arguments.
(3.) Great power and efficacy is added hereunto from the management of these motives in the preaching of the word. Herein with some the rhetorical faculty of them by whom it is dispensed is of great consideration; for hereby are they able to prevail very much on the minds of men. Being acquainted with the inclinations and dispositions of all sorts of persons, the nature of their affections and prejudices, with the topics or kinds and heads of arguments meet to affect them and prevail with them, as also the ways of insinuating persuasive motives into their minds, they express the whole in words elegant, proper, expressive, and suited to allure, draw, and engage them unto the ways and duties proposed unto them. f105 Herein do some place the principal use and efficacy of the ministry in the dispensation of the word; with me it is of no consideration, for our apostle rejects it utterly from any place in his ministry: 1<460204>
377
Corinthians 2:4. "My speech and my preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit and of power." Some of late have put in faint and weak exceptions unto the latter clause, as though not an evidence of the powerful presence of the Spirit of God in the dispensation of the gospel were intended therein, but the power of working miracles, contrary to the whole scope of the place and consent of the best expositors; but that, by the first clause, the persuasive art of human oratory is excluded from use and efficacy in the preaching of the gospel, none as yet hath had the impudence to deny. But let this also be esteemed to be as useful and efficacious in this work, as to the end of preaching in the conversion of the souls of men, as any can imagine, it shall be granted; only I shall take leave to resolve the efficacy of preaching into two other causes: --
[1.] The institution of God. He hath appointed the preaching of the word to be the means, the only outward ordinary means, for the conversion of the souls of men, 1<460117> Corinthians 1:17-20; <411615>Mark 16:15, 16; <450116>Romans 1:16. And the power or efficacy of anything that is used unto an end in spiritual matters depends solely on its divine appointment unto that end.
[2.] The especial gifts that the Spirit of God doth furnish the preachers of the gospel withal, to enable them unto an effectual discharge of their work, <490411>Ephesians 4:11-13, whereof we shall treat afterward. All the power, therefore, that these things are accompanied withal is resolved into the sovereignty of God; for he hath chosen this way of preaching for this end, and he bestows these gifts on whom he pleaseth. From these things it is that the persuasive motives which the word abounds withal unto conversion, or turning to God from sin, have that peculiar efficacy on the minds of men which is proper unto them.
(4.) We do not therefore, in this case, suppose that the motives of the word are left unto a mere natural operation, with respect unto the ability of them by whom it is dispensed, but, moreover, that it is blessed of God, and accompanied with the power of the Holy Spirit, for the producing of its effect and end upon the souls of men. Only, the operation of the Holy Ghost on the minds and wills of men in and by these means is supposed to extend no farther but unto motives, arguments, reasons, and considerations, proposed unto the mind, so to influence the will and the
378
affections. Hence his operation is herein moral, and so metaphorical, not real, proper, and physical.
Now, concerning this whole work I affirm these two things: --
1. That the Holy Spirit doth make use of it in the regeneration or conversion of all that are adult, and that either immediately in and by the preaching of it, or by some other application of light and truth unto the mind derived from the word; for by the reasons, motives, and persuasive arguments which the word affords are our minds affected, and our souls wrought upon in our conversion unto God, whence it becomes our reasonable obedience. And there are none ordinarily converted, but they are able to give some account by what considerations they were prevailed on thereunto. But, --
2. We say that the whole work, or the whole of the work of the Holy Ghost in our conversion, doth not consist herein; but there is a real physical work, whereby he infuseth a gracious principle of spiritual life into all that are effectually converted and really regenerated, and without which there is no deliverance from the state of sin and death which we have described; which, among others, may be proved by the ensuing arguments.
The principal arguments in this case will ensue in our proofs from the Scriptures that there is a real physical work of the Spirit on the souls of men in their regeneration. That all he doth consisteth not in this moral suasion, the ensuing reasons do sufficiently evince: --
First, If the Holy Spirit work no otherwise on men, in their regeneration or conversion, but by proposing unto them and urging upon them reasons, arguments, and motives to that purpose, f106 then after his whole work, and notwithstanding it, the will of man remains absolutely indifferent whether it will admit of them or no, or whether it will convert itself unto God upon them or no; for the whole of this work consists in proposing objects unto the will, with respect whereunto it is left undetermined whether it will choose and close with them or no. And, indeed, this is that which some plead for: for they say that "in all men, at least all unto whom the gospel is preached, there is that grace present or with them that they are able to comply with the word if they please, and so believe, repent, or
379
do any act of obedience unto God according to his will; and if they will, they can refuse to make use of this assistance, aid, power, or grace, and so continue in their sins." What this grace is, or whence men have this power and ability, by some is not declared. Neither is it much to be doubted but that many do imagine that it is purely natural; only they will allow it to be called grace, because it is from God who made us. Others acknowledge it to be the work or effect of grace internal, wherein part of the difference lay between the Pelagians and semi-Pelagians of old. But they all agree that it is absolutely in the power of the will of man to make use of it or not, -- that is, of the whole effect on them, or product in them, of this grace communicated in the way described; for notwithstanding anything wrought in us or upon us thereby, the will is still left various, flexible, and undetermined. It is true, that notwithstanding the grace thus administered, the will hath power to refuse it and to abide in sin; but that there is no more grace wrought in us but what may be so refused, or that the will can make use of that grace for conversion which it can refuse, is false.
For, --
1. This ascribes the whole glory of our regeneration and conversion unto ourselves, and not to the grace of God; for that act of our wills, on this supposition, whereby we convert unto God, is merely an act of our own, and not of the grace of God. This is evident; for if the act itself were of grace, then would it not be in the power of the will to hinder it.
2. This would leave it absolutely uncertain, notwithstanding the purpose of God and the purchase of Christ, whether ever anyone in the world should be converted unto God or no; for when the whole work of grace is over, it is absolutely in the power of the will of man whether it shall be effectual or no, and so absolutely uncertain: which is contrary to the covenant, promise, and oath of God unto and with Jesus Christ.
3. It is contrary to express testimonies of Scripture innumerable, wherein actual conversion unto God is ascribed unto his grace, as the immediate effect thereof. This will farther appear afterward. "God worketh in us both to will and to do," <503813>Philippians 2:13. The act, therefore, itself of willing in our conversion is of God's operation; and although we will ourselves, yet it is he who causeth us to will, by working in us to will and to do. And if the act of our will, in believing and obedience, in our
380
conversion to God, be not the effect of his grace in us, he doth not "work in us both to will and to do of his good pleasure."
Secondly, This moral persuasion, however advanced or improved, and supposed to be effectual, yet confers no new real supernatural strength unto the soul; for whereas it worketh, yea, the Spirit or grace of God therein and thereby, by reasons, motives, arguments, and objective considerations, and no otherwise, it is able only to excite and draw out the strength which we have, delivering the mind and affections from prejudices and other moral impediments. Real aid, and internal spiritual strength, neither are nor can be conferred thereby. f107 And he who will acknowledge that there is any such internal spiritual strength communicated unto us must also acknowledge that there is another work of the Spirit of God in us and upon us than can be effected by these persuasions. But thus it is in this case, as some suppose: "The mind of man is affected with much ignorance, and usually under the power of many prejudices, which, by the corrupt course of things in the world, possess it from its first actings in the state of infancy. The win and the affections likewise are vitiated with depraved habits, which by the same means are contracted. But when the gospel is proposed and preached unto them, the things contained in it, the duties it requires, the promises it gives, are so rational, or so suited unto the principles of our reason, and the subject-matter of them is so good, desirable, and beautiful, unto an intellectual appetite, that, being well conveyed unto the mind, they are able to discard all the prejudices and disadvantages of a corrupt course under which it hath suffered, and prevail with the soul to desist from sin, -- that is, a course of sinning, -- and to become a new man in all virtuous conversation." And that this is in the liberty and power of the will is "irrefragably proved" by that sophism of Biel f108 out of Scotus and Occam, which contains the substance of what they plead in this cause. Yea, "thus to do is so suitable unto the rational principles of a well-disposed mind, that to do otherwise is the greatest folly and madness in the world." "Especially will this work of conversion be unquestionably wrought if the application of these means of it be so disposed, in the providence of God, as that they may be seasonable with respect unto the frame and condition of the mind whereunto they are applied. And as sundry things are necessary to render the means of grace thus seasonable and congruous unto the present frame, temper, and
381
disposition of the mind, so in such a congruity much of its efficacy doth consist. And this," as it is said, "is the work of the Holy Ghost, and an effect of the grace of God; for if the Spirit of God did not by the word prevent, excite, stir up, and provoke the minds of men, did he not help and assist them, when endeavouring to turn to God, in the removal of prejudices and all sorts of moral impediments, men would continue and abide, as it were, dead in trespasses and sins, at least their endeavors after deliverance would be weak and fruitless."
This is all the grace, all the work of the Spirit of God, in our regeneration and conversion, which some will acknowledge, so far as I can learn from their writings and discourses. f109 But that there is more required thereunto I have before declared; as also, it hath been manifested what is the true and proper use and efficacy of these means in this work. But to place the whole of it herein is that which Pelagius contended for of old; yea, he granted a greater use and efficacy of grace than I can find to be allowed in the present confused discourses of some on this subject. f110 Wherefore it is somewhat preposterous to endeavor an imposition of such rotten errors upon the minds of men, and that by crude assertions, without any pretense of proof, as is the way of many. And that the sole foundation of all their harangues, -- namely, the suitableness of gospel principles and promises unto our wisdom and reason, antecedently unto any saving work of the Spirit on our minds, -- is directly contradictory to the doctrine of our apostle, shall afterward be declared. But, it may be, it will be said that it is not so much what is Pelagian and what is not, as what is truth and what is not, that is to be inquired after; and it is granted that this is, and ought to be, our first and principal inquiry; but it is not unuseful to know in whose steps they tread who at this day oppose the doctrine of the effectual grace of Christ, and what judgment the ancient church made of their principles and opinions.
It is pretended yet farther, that "grace in the dispensation of the word doth work really and efficiently, especially by illumination, internal excitations of the mind and affections; and if thereon the will do put forth its act, and thereby determine itself in the choice of that which is good, in believing and repenting, then the grace thus administered concurs with it, helps and aids it in the perfecting of its act; so that the whole work is of grace." So pleaded the semi-Pelagians, and so do others continue to do. But
382
all this while the way whereby grace, or the Spirit of God, worketh this illumination, excites the affections, and aids the will, is by moral persuasion only, no real strength being communicated or infused but what the will is at perfect liberty to make use of or to refuse at pleasure. Now this, in effect, is no less than to overthrow the whole grace of Jesus Christ, and to render it useless; for it ascribes unto man the honor of his conversion, his will being the principal cause of it. It makes a man to beget himself anew, or to be born again of himself, -- to make himself differ from others by that which he hath not in an especial manner received. It takes away the analogy that there is between the forming of the natural body of Christ in the womb, and the forming of his mystical body in regeneration. It makes the act of living unto God by faith and obedience to be a mere natural act, no fruit of the mediation or purchase of Christ; and allows the Spirit of God no more power or efficacy in or towards our regeneration than is in a minister who preacheth the word, or in an orator who eloquently and pathetically persuades to virtue and dehorts from vice. And all these consequences, it may be, will be granted by some amongst us, and allowed to be true; to that pass are things come in the world, through the confident pride and ignorance of men. But not only it may be, but plainly and directly, the whole gospel and grace of Christ are renounced where they are admitted.
Thirdly, This is not all that we pray for, f111 either for ourselves or others, when we beg effectual grace for them or ourselves. There was no argument that the ancients more pressed the Pelagians withal than that the grace which they acknowledged did not answer the prayers of the church, or what we are taught in the Scripture to pray for. We are to pray only for what God hath promised, and for the communication of it unto us in that way whereby he will work it and effect it. Now, he is at a great indifferency in this matter who only prays that God would persuade him or others to believe and to obey, to be converted or to convert himself. The church of God hath always prayed that God would work these things in us; and those who have a real concernment in them do pray continually that God would effectually work them in their hearts. They pray that he would convert them; that he would create a clean heart and renew a right spirit in them; that he would give them faith for Christ's sake, and increase it in them; and that in all these things he would work in them by the
383
exceeding greatness of his power both to will and to do according to his good pleasure. And there is not a Pelagian in the world who ever once prayed for grace, or gracious assistance against sin and temptation, with a sense of his want of it, but that his prayers contradicted his profession. To think that by all these petitions, with others innumerable dictated unto us in the Scripture, and which a spiritual sense of our wants will engage into, we desire nothing but only that God would persuade, excite, and stir us up to put forth a power and ability of our own in the performance of what we desire, is contrary unto all Christian experience. Yea, for a man to lie praying with importunity, earnestness, and fervency, for that which is in his own power, and can never be effected but by his own power, is fond and ridiculous; and they do but mock God who pray unto him to do that for them which they can do for themselves, and which God cannot do for them but only when and as they do it themselves. Suppose a man to have a power in himself to believe and repent; suppose these to be such acts of his will as God doth not, indeed cannot, by his grace work in him, but only persuade him thereunto, and show him sufficient reason why he should so do, -- to what purpose should this man, or with what congruity could he, pray that God would give him faith and repentance? This some of late, as it seems, wisely observing, do begin to scoff at and reproach the prayers of Christians; for whereas, in all their supplications for grace, they lay the foundation of them in an humble acknowledgment of their own vileness and impotency unto anything that is spiritually good, yea, and a natural aversation from it, and a sense of the power and working of the remainder of indwelling sin in them, hereby exciting themselves unto that earnestness and importunity in their requests for grace which their condition makes necessary f112 (which hath been the constant practice of Christians since there was one in the world), this is by them derided and exposed to contempt. In the room, therefore, of such despised prayers, I shall supply them with an ancient form that is better suited unto their principles. f113 The preface unto it is, "Ille ad Deum digne elevat manus, ille orationem bonâ conscientiâ effundit qui potest dicere." The prayer followeth: --
"Tu nosti Domine quam sanctae et purae et mundae sint ab omni malitia, et iniquitate, et rapina quas ad te extendo manus: quemadmodum justa et munda labia et ab omni mendacio libera quibus offero tibi deprecationes, ut mihi miserearis."
384
This prayer Pelagius taught a widow to make, as it was objected unto him in the Diospolitan synod, that is at Lydda in Palestine, cap. 6.; only he taught her not to say that she had no deceit in her heart, as one among us doth wisely and humbly vaunt that he knoweth of none in his, so every way perfect is the man! Only to balance this of Pelagius, I shall give these men another prayer, but in the margin, f114 not declaring whose it is, lest they should censure him to the gallows. Whereas, therefore, it seems to be the doctrine of some that we have no grace from Christ but only that of the gospel teaching us our duty, and proposing a reward, I know not what they have to pray for, unless it be riches, wealth, and preferments, with those things that depend thereon.
Fourthly, This kind of the operation of grace, where it is solitary, -- that is, where it is asserted exclusively to an internal physical work of the Holy Spirit, -- is not suited to effect and produce the work of regeneration or conversion unto God in persons who are really in that state of nature which we have before described. The most effectual persuasions cannot prevail with such men to convert themselves, any more than arguments can prevail with a blind man to see, or with a dead man to rise from the grave, or with a lame man to walk steadily. Wherefore, the whole description before given from the Scripture of the state of lapsed nature must be disproved and removed out of the way before this grace can be thought to be sufficient for the regeneration and conversion of men in that estate. But some proceed on other principles. "Men," they say, "have by nature certain notions and principles concerning God and the obedience due unto him, which are demonstrable by the light of reason; and certain abilities of mind to make use of them unto their proper end." But they grant, at least some of them do, f115 that "however these principles may be improved and acted by those abilities, yet they are not sufficient, or will not eventually be effectual, to bring men unto the life of God, or to enable them so to believe in him, love him, and obey him, as that they may come at length unto the enjoyment of him; at least, they will not do this safely and easily, but through much danger and confusion: wherefore God, out of his goodness and love to mankind, hath made a farther revelation of himself by Jesus Christ in the gospel, with the especial way whereby his anger against sin is averted, and peace made for sinners; which men had before only a confused apprehension and hope about. Now, the things received,
385
proposed, and prescribed in the gospel, are so good, so rational, so every way suited unto the principles of our being, the nature of our intellectual constitutions, or the reason of men, and those fortified with such rational and powerful motives, in the promises and threatenings of it, representing unto us on the one hand the chiefest good which our nature is capable of, and on the other the highest evil to be avoided that we are obnoxious unto, that they can be refused or rejected by none but out of a brutish love of sin, or the efficacy of depraved habits, contracted by a vicious course of living. And herein consists the grace of God towards men, especially as the Holy Ghost is pleased to make use of these things in the dispensation of the gospel by the ministry of the church; for when the reason of men is by these means excited so far as to cast off prejudices, and enabled thereby to make a right judgment of what is proposed unto it, it prevails with them to convert to God, to change their lives, and yield obedience according to the rule of the gospel, that they may be saved."
And no doubt this were a notable system of Christian doctrine, especially as it is by some rhetorically blended or theatrically represented in feigned stories and apologues, were it not defective in one or two things: for, first, it is exclusive of a supposition of the fall of man, at least as unto the depravation of our nature which ensued thereon, and, secondly, of all real effective grace dispensed by Jesus Christ; f116 which render it a fantastic dream, alien from the design and doctrine of the gospel. But it is a fond thing to discourse with men about either regeneration or conversion unto God by whom these things are denied.
Such a work of the Holy Spirit we must, therefore, inquire after as whereby the mind is effectually renewed, the heart changed, the affections sanctified, all actually and effectually, or no deliverance will be wrought, obtained, or ensue, out of the estate described; for notwithstanding the utmost improvement of our minds and reasons that can be imagined, and the most eminent proposal of the truths of the gospel, accompanied with the most powerful enforcements of duty and obedience that the nature of the things themselves will afford, yet the mind of man in the state of nature, without a supernatural elevation by grace, is not able so to apprehend them as that its apprehension should be spiritual, saving, or proper unto the things apprehended. And notwithstanding the perception which the mind may attain unto in the truth of gospel proposals, and the
386
conviction it may have of the necessity of obedience, yet is not the will able to apply itself unto any spiritual act thereof, without an ability wrought immediately in it by the power of the Spirit of God; or rather, unless the Spirit of God by his grace do effect the act of willing in it. Wherefore, not to multiply arguments, we conclude that the most effectual use of outward means alone is not all the grace that is necessary unto, nor all that is actually put forth in, the regeneration of the souls of men.
Having thus evidenced wherein the work of the Holy Spirit in the regeneration of the souls of men doth not consist, -- namely, in a supposed congruous persuasion of their minds, where it is alone, --
SECONDLY, I shall proceed to show wherein it doth consist, and what is the true nature of it. And to this purpose I say, --
1. Whatever efficacy that moral operation which accompanies, or is the effect of, the preaching of the word, as blessed and used by the Holy Spirit, is of, or may be supposed to be of, or is possible that it should be of, in and towards them that are unregenerate, we do willingly ascribe unto it. We grant that in the work of regeneration, the Holy Spirit, towards those that are adult, doth make use of the word, both the law and the gospel, and the ministry of the church in the dispensation of it, as the ordinary means thereof; yea, this is ordinarily the whole external means that is made use of in this work, and an efficacy proper unto it is accompanied withal. Whereas, therefore, some contend that there is no more needful to the conversion of sinners but the preaching of the word unto them who are congruously disposed to receive it, and that the whole of the grace of God consists in the effectual application of it unto the minds and affections of men, whereby they are enabled to comply with it, and turn unto God by faith and repentance, they do not ascribe a greater power unto the word than we do, by whom this administration of it is denied to be the total cause of conversion; for we assign the same power to the word as they do, and more also, only we affirm that there is an effect to be wrought in this work which all this power, if alone, is insufficient for. But in its own kind it is sufficient and effectual, so far as that the effect of regeneration or conversion unto God is ascribed thereunto. This we have declared before.
387
2. There is not only a moral but a physical immediate operation of the Spirit, by his power and grace, or his powerful grace, upon the minds or souls of men in their regeneration. f117 This is that which we must cleave to, or all the glory of God's grace is lost, and the grace administered by Christ neglected. So is it asserted, <490118>Ephesians 1:18-20, "That ye may know what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, which he wrought in Christ when he raised him from the dead." The power here mentioned hath an "exceeding greatness" ascribed unto it, with respect unto the effect produced by it. The power of God in itself is, as unto all acts, equally infinite, -- he is omnipotent; but some effects are greater than others, and carry in them more than ordinary impressions of it. Such is that here intended, whereby God makes men to be believers, and preserves them when they are so. And unto this power of God there is an actual operation or efficiency ascribed, -- the "working of his mighty power." And the nature of this operation or efficiency is declared to be of the same kind with that which was exerted in the raising of Christ from the dead; and this was by a real physical efficiency of divine power. This, therefore, is here testified, that the work of God towards believers, either to make them so or preserve them such, -- for all is one as unto our present purpose, -- consists in the acting of his divine power by a real internal efficiency. So God is said to "fulfil in us all the good pleasure of his goodness, and the work of faith with power," 2<530111> Thessalonians 1:11; 2<610103> Peter 1:3. And hence the work of grace in conversion is constantly expressed by words denoting a real internal efficiency; such as creating, quickening, forming, giving a new heart, whereof afterward. Wherever this word is spoken with respect unto an active efficiency, it is ascribed unto God; he creates us anew, he quickens us, he begets us of his own will. But where it is spoken with respect unto us, there it is passively expressed; we are created in Christ Jesus, we are new creatures, we are born again, and the like; which one observation is sufficient to evert the whole hypothesis of Arminian grace. Unless a work wrought by power, and that real and immediate, be intended herein, such a work may neither be supposed possible, nor can be expressed. Wherefore, it is plain in the Scripture that the Spirit of God works internally, immediately, efficiently, in and upon the minds of men in their regeneration. The new birth is the effect of an act of his power and
388
grace; or, no man is born again but it is by the inward efficiency of the Spirit.
3. This internal efficiency of the Holy Spirit on the minds of men, as to the event, is infallible, f118 victorious, irresistible, or always efficacious. But in this assertion we suppose that the measure of the efficacy of grace and the end to be attained are fixed by the will of God. As to that end whereunto of God it is designed, it is always prevalent or effectual, and cannot be resisted, or it will effectually work what God designs it to work: for wherein he "will work, none shall let him;" and "who hath resisted his will?" There are many motions of grace, even in the hearts of believers, which are thus far resisted, as that they attain not that effect which in their own nature they have a tendency unto. Were it otherwise, all believers would be perfect. But it is manifest in experience that we do not always answer the inclinations of grace, at least as unto the degree which it moves towards. But yet even such motions also, if they are of and from saving grace, are effectual so far, and for all those ends which they are designed unto in the purpose of God; for his will shall not be frustrated in any instance. And where any work of grace is not effectual, God never intended it should be so, nor did put forth that power of grace which was necessary to make it so. Wherefore, in or towards whomsoever the Holy Spirit puts forth his power, or acts his grace for their regeneration, he removes all obstacles, overcomes all oppositions, and infallibly produceth the effect intended. f119 This proposition being of great importance to the glory of God's grace, and most signally opposed by the patrons of corrupted nature and man's free-will in the state thereof, must be both explained and confirmed. We say, therefore, --
(1.) The power which the Holy Ghost puts forth in our regeneration is such, in its acting or exercise, as our minds, wills, and affections, are suited to be wrought upon, and to be affected by it, according to their natures and natural operations: "Turn thou me, and I shall be turned; draw me, and I shall run after thee." He doth not act in them any otherwise than they themselves are meet to be moved and move, to be acted and act, according to their own nature, power, and ability. He draws us with "the cords of a man." And the work itself is expressed by persuading, -- "God shall persuade Japheth;" and alluring, -- "I will allure her into the wilderness, and speak comfortably unto her:" for as it is certainly effectual, so it
389
carries no more repugnancy unto our faculties than a prevalent persuasion doth. So that, --
(2.) He doth not, in our regeneration, possess the mind with any enthusiastical impressions, nor act absolutely upon us as he did in extraordinary prophetical inspirations of old, where the minds and organs of the bodies of men were merely passive instruments, moved by him above their own natural capacity and activity, not only as to the principle of working, but as to the manner of operation; but he works on the minds of men in and by their own natural actings, through an immediate influence and impression of his power: "Create in me a clean heart, O God." He "worketh both to will and to do."
(3.) He therefore offers no violence or compulsion unto the will. f120 This that faculty is not naturally capable to give admission unto. If it be compelled, it is destroyed. And the mention that is made in the Scripture of compelling ("Compel them to come in") respects the certainty of the event, not the manner of the operation on them. But whereas the will, in the depraved condition of fallen nature, is not only habitually filled and possessed with an aversion from that which is good spiritually ("Alienated from the life of God"), but also continually acts an opposition unto it, as being under the power of the "carnal mind," which is "enmity against God;" and whereas this grace of the Spirit in conversion doth prevail against all this opposition, and is effectual and victorious over it, -- it will be inquired how this can any otherwise be done but by a kind of violence and compulsion, seeing we have evinced already that moral persuasion and objective allurement is not sufficient thereunto? Ans. It is acknowledged that in the work of conversion unto God, though not in the very act of it, there is a reaction between grace and the will, their acts being contrary; and that grace is therein victorious, and yet no violence or compulsion is offered unto the will; for, --
[1.] The opposition is not ad idem. The enmity and opposition that is acted by the will against grace is against it as objectively proposed unto it. So do men "resist the Holy Ghost," -- that is, in the external dispensation of grace by the word. And if that be alone, they may always resist it; the enmity that is in them will prevail against it: "Ye do always resist the Holy Ghost." The will, therefore, is not forced by any power put forth in
390
grace, in that way wherein it is capable of making opposition unto it, but the prevalency of grace is of it as it is internal, working really and physically; which is not the object of the will's opposition, for it is not proposed unto it as that which it may accept or refuse, but worketh effectually in it.
[2.] The will, in the first act of conversion (as even sundry of the schoolmen acknowledge), acts not but as it is acted, moves not but as it is moved; and therefore is passive therein, in the sense immediately to be explained. And if this be not so, it cannot be avoided but that the act of our turning unto God is a mere natural act, and not spiritual or gracious; for it is an act of the will, not enabled thereunto antecedently by grace. Wherefore it must be granted, and it shall be proved, that, in order of nature, the acting of grace in the will in our conversion is antecedent unto its own acting; though in the same instant of time wherein the will is moved it moves, and when it is acted it acts itself, and preserves its own liberty in its exercise. There is, therefore, herein an inward almighty secret act of the power of the Holy Ghost, producing or effecting in us the will of conversion unto God, so acting our wills as that they also act themselves, and that freely. So Austin, cont. Duas Epistol. Pelag. lib. 1. cap. 19: "Trahitur [homo] miris modis ut velit, ab illo qui novit intus in ipsis cordibus hominum operari; non ut homines, quod fieri non potest, nolentes credant, sed ut volentes ex nolentibus fiant." The Holy Spirit, who in his power and operation is more intimate, as it were, unto the principles of our souls than they are to themselves, doth, with the preservation and in the exercise of the liberty of our wills, effectually work our regeneration and conversion unto God.
This is the substance of what we plead for in this cause, and which declares the nature of this work of regeneration, as it is an inward spiritual work. I shall, therefore, confirm the truth proposed with evident testimonies of Scripture, and reasons contained in them or educed from them.
First, The work of conversion itself, and in especial the act of believing, f121 or faith itself, is expressly said to be of God, to be wrought in us by him, to be given unto us from him. The Scripture says not that God gives us ability or power to believe only, -- namely, such a power as we may
391
make use of if we will, or do otherwise; but faith, repentance, and conversion themselves are said to be the work and effect of God. Indeed, there is nothing mentioned in the Scriptures concerning the communicating of power, remote or next unto the mind of man, to enable him to believe antecedently unto actual believing. A "remote power," if it may be so called, in the capacities of the faculties of the soul, the reason of the mind, and liberty of the will, we have given an account concerning; but for that which some call a "next power," f122 or an ability to believe in order of nature antecedent unto believing itself, wrought in us by the grace of God, the Scripture is silent. The apostle Paul saith of himself, Pa>nta ijscu>w ejn tw~| ejndunamou~nti> me Cristw~|, <500413>Philippians 4:13, -- "I can do all things," or prevail in all things, "through Christ who enableth me;" where a power or ability seems to be spoken of antecedent unto acting: but this is not a power for the first act of faith, but a power in them that believe. Such a power I acknowledge, which is acted in the cooperation of the Spirit and grace of Christ with the grace which believers have received, unto the performance of all acts of holy obedience; whereof I must treat elsewhere. Believers have a stock of habitual grace; which may be called indwelling grace in the same sense wherein original corruption is called indwelling sin. And this grace, as it is necessary unto every act of spiritual obedience, so of itself, without the renewed co-working of the Spirit of Christ, it is not able or sufficient to produce any spiritual act. This working of Christ upon and with the grace we have received is called enabling of us; but with persons unregenerate, and as to the first act of faith, it is not so.
But it will be objected, "That every thing which is actually accomplished was in potentia before; there must, therefore, be in us a power to believe before we do so actually." Ans. The act of God working faith in us is a creating act: "We are his workmanship, created in Christ Jesus," <490210>Ephesians 2:10; and he that is in Christ Jesus "is a new creature," 2<470517> Corinthians 5:17. Now, the effects of creating acts are not in potentia anywhere but in the active power of God; so was the world itself before its actual existence. This is termed potentia logics, which is no more but a negation of any contradiction to existence; not potentia physics, which includes a disposition unto actual existence. Notwithstanding, therefore, all these preparatory works of the Spirit of God which we allow in this
392
matter, there is not by them wrought in the minds and wills of men such a next power, as they call it, as should enable them to believe without farther actual grace working faith itself. Wherefore, with respect to believing, the first act of God is to work in us "to will:" <503813>Philippians 2:13, "He worketh in us to will." Now, to will to believe is to believe. This God works in us by that grace which Austin and the schoolmen call gratia operans, because it worketh in us without us, the will being merely moved and passive therein. That there is a power or faculty of believing given unto all men unto whom the gospel is preached, or who are called by the outward dispenation of it, some do pretend; and that "because those unto whom the word is so preached, if they do not actually believe, shall perish eternally, as is positively declared in the gospel, <411616>Mark 16:16; but this they could not justly do if they had not received a power or faculty of believing."
Ans. 1. Those who believe not upon the proposal of Christ in the gospel are left without remedy in the guilt of those other sins, for which they must perish eternally. "If ye believe not," saith Christ, "that I am he, ye shall die in your sins," <430824>John 8:24.
2. The impotency that is in men, as to the act of believing, is contracted by their own fault, both as it ariseth from the original depravation of nature, and as it is increased by corrupt prejudices and contracted habits of sin: wherefore, they justly perished of whom yet it is said that "they could not believe," <431239>John 12:39.
3. There is none by whom the gospel is refused, but they put forth an act of the will in its rejection, which all men are free unto and able for: "I would have gathered you, but ye would not," <402337>Matthew 23:37. "Ye will not come to me, that ye may have life," [<430540>John 5:40.]
But the Scripture positively affirms of some to whom the gospel was preached that "they could not believe," <431239>John 12:39; and of all natural men, that "they cannot receive the things of God," 1<460214> Corinthians 2:14. Neither is it "given" unto all to "know the mysteries of the kingdom of heaven," but to some only, <401125>Matthew 11:25, 13:11; and those to whom it is not so given have not the power intended. Besides, faith is not of all, or "all have not faith," 2<530302> Thessalonians 3:2, but it is peculiar to the
393
"elect of God," <560101>Titus 1:1; <441348>Acts 13:48; and these elect are but some of those that are called, <402016>Matthew 20:16.
Yet farther to clear this, it may be observed, that this first act of willing may be considered two ways: --
1. As it is wrought in the will subjectively, and so it is formally only in that faculty; and in this sense the will is merely passive, and only the subject moved or acted. And in this respect the act of God's grace in the will is an act of the will. But,
2. It may be considered as it is efficiently also in the will, as, being acted, it acts itself. So it is from the will as its principle, and is a vital act thereof, which gives it the nature of obedience. Thus the will in its own nature is mobilis, fit and meet to be wrought upon by the grace of the Spirit to faith and obedience; with respect unto the creating act of grace working faith in us, it is mota, moved and acted thereby; and in respect of its own elicit act, as it so acted and moved, it is movens, the next efficient cause thereof.
These things being premised for the clearing of the nature of the operation of the Spirit in the first communication of grace unto us, and the will's compliance therewithal, we return unto our arguments or testimonies given unto the actual collation of faith f123 upon us by the Spirit and grace of God, which must needs be effectual and irresistible; for the contrary implies a contradiction, -- namely, that God should "work what is not wrought:" -- <500129>Philippians 1:29, "To you it is given in the behalf of Christ, not only to believe on him, but also to suffer for his sake." To "believe on Christ" expresseth saving faith itself. This is "given" unto us. And how is it given us? Even by the power of God "working in us both to will and to do of his good pleasure," chapter <500213>2:13. Our faith is our coming to Christ. "And no man," saith he, "can come unto me, except it be given unto him of my Father," <430665>John 6:65. All power in ourselves for this end is utterly taken away: "No man can come unto me." f124 However we may suppose men to be prepared or disposed, whatever arguments may be proposed unto them, and in what season soever, to render things congruous and agreeable unto their inclinations, yet no man of himself can believe, can come to Christ, unless faith itself be "given unto him," -- that
394
is, be wrought in him by the grace of the Father, <500129>Philippians 1:29. So it is again asserted, and that both negatively and positively, <490208>Ephesians 2:8,
"By grace are ye saved through faith; and that not of yourselves: it is the gift of God."
Our own ability, be it what it will, however assisted and excited, and God's gift, are contradistinguished. If it be "of ourselves," it is not "the gift of God;" if it be "the gift of God," it is not "of ourselves." And the manner how God bestows this gift upon us is declared, verse 10, "We are his workmanship, created in Christ Jesus unto good works." Good works, or gospel obedience, are the things designed. These must proceed from faith, or they are not acceptable with God, <581106>Hebrews 11:6. And the way whereby this is wrought in us, or a principle of obedience, is by a creating act of God: "We are his workmanship, created in Christ Jesus." In like manner God is said to "give us repentance," 2<550225> Timothy 2:25; <441118>Acts 11:18. This is the whole of what we plead: God in our conversion, by the exceeding greatness of his power, as he wrought in Christ when he raised him from the dead, actually worketh faith and repentance in us, gives them unto us, bestows them on us; so that they are mere effects of his grace in us. And his working in us infallibly produceth the effect intended, because it is actual faith that he works, and not only a power to believe, which we may either put forth and make use of or suffer to be fruitless, according to the pleasure of our own wills.
Secondly, As God giveth and worketh in us faith and repentance, so the way whereby he doth it, or the manner how he is said to effect them in us, makes it evident that he doth it by a power infallibly efficacious, and which the will of man doth never resist; for this way is such as that he thereby takes away all repugnancy, all resistance, all opposition, everything that lieth in the way of the effect intended: <053006>Deuteronomy 30:6,
"The LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live."
A denial of the work here intended is expressed chapter 29:4, "The LORD hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day." What it is to have the heart circumcised the apostle
395
declares, <510211>Colossians 2:11. It is the "putting off the body of the sins of the flesh by the circumcision of Christ," -- that is, by our conversion to God. It is the giving "an heart to perceive, and eyes to see, and ears to hear," -- that is, spiritual light and obedience, -- by the removal of all obstacles and hinderances. This is the immediate work of the Spirit of God himself. No man ever circumcised his own heart. No man can say he began to do it by the power of his own will, and then God only helped him by his grace. As the act of outward circumcision on the body of a child was the act of another, and not of the child, who was only passive therein, but the effect was in the body of the child only, so is it in this spiritual circumcision, -- it is the act of God, whereof our hearts are the subject. And whereas it is the blindness, obstinacy, and stubbornness in sin that is in us by nature, with the prejudices which possess our minds and affections, which hinder us from conversion unto God, by this circumcision they are taken away; for by it the "body of the sins of the flesh is put off." And how should the heart resist the work of grace, when that whereby it should resist is effectually taken away?
<263626>Ezekiel 36:26, 27,
"A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them."
To which may be added, <242407>Jeremiah 24:7,
"I will give them a heart to know me, that I am the LORD: and they shall be my people, and I will be their God: so they shall return unto me with their whole heart."
As also, <234403>Isaiah 44:3-5,
"I will pour water upon him that is thirsty, and floods upon the dry ground: I will pour my Spirit upon thy seed, and my blessing upon thine offspring: and they shall spring up as among the grass, as willows by the water-courses. One shall say, I am the LORD'S," etc.
So <243133>Jeremiah 31:33,
396
"I will put my law in their inward parts, and write it in their hearts."
I shall first inquire two things about these concurrent testimonies: --
1. Is it lawful for us, is it our duty, to pray that God would do and effect what he hath promised to do, and that both for ourselves and others? -- [We may pray] for ourselves, that the work of our conversion may be renewed, carried on, and consummated in the way and by the means whereby it was begun, that so
"he which hath begun the good work in us may perfect it until the day of Jesus Christ," <500106>Philippians 1:6;
for those who are converted and regenerated, and are persuaded on good and infallible grounds that so they are, may yet pray for those things which God promiseth to work in their first conversion. And this is because the same work is to be preserved and carried on in them by the same means, the same power, the same grace, wherewith it was begun. And the reason is, though this work, as it is merely the work of conversion, is immediately perfected and completed as to the being of it; yet as it is the beginning of a work of sanctification, it is continually to be renewed and gone over again, because of the remainder of sin in us and the imperfection of our grace. [And we may pray] for others, that it may be both begun and finished in them. And do we not in such prayers desire that God would really, powerfully, effectually, by the internal efficiency of his Spirit, take away all hinderances, oppositions, and repugnancy in our minds and wills, and actually collate upon us, give unto us, and work in us, a new principle of obedience, that we may assuredly love, fear, and trust in God always? or do we only desire that God would so help us as to leave us absolutely undetermined whether we will make use of his help or no? Did ever any pious soul couch such an intention in his supplications? He knows not how to pray who prays not that God would, by his own immediate power, work those things in him which he thus prayeth for. And unto this prayer, also, grace effectual is antecedently required. f125 Wherefore, I inquire, --
397
2. Whether God doth really effect and work in any the things which he here promiseth that he will work and effect? If he do not, where is his truth and faithfulness? It is said that "he doth so, and will so do, provided that men do not refuse his tender of grace nor resist his operations, but comply with them." But this yields no relief, --
For,
(1.) What is it not to refuse the grace of conversion, but to comply with it? Is it not to believe, to obey, -- to convert ourselves? So, then, God promiseth to convert us, on condition that we convert ourselves; to work faith in us, on condition that we do believe; and a new heart, on condition that we make our hearts new ourselves! To this are all the adversaries of the grace of God brought by those conditions which they feign of its efficacy to preserve the sovereignty of free-will in our conversion, -- that is, unto plain and open contradictions, which have been charged sufficiently upon them by others, and from which they could never extricate themselves.
(2.) Where God promiseth f126 thus to work, as these testimonies do witness, and doth not effectually do so, it must be either because he cannot or because he will not. If it be said that he doth it not because he will not, then this is that which is ascribed unto God, -- that he promiseth indeed to take away our stony heart, and to give us a new heart with his law written in it, but he will not do so; which is to overthrow his faithfulness, and to make him a liar. If they say it is because he cannot, seeing that men oppose and resist the grace whereby he would work this effect, then where is the wisdom of promising to work that in us which he knew he could not effect without our compliance, and which he knew that we would not comply withal? But it will be said that God promiseth to work and effect these things, but in such a way as he hath appointed, -- that is, by giving such supplies of grace as may enable us thereunto, -- which if we refuse to make use of, the fault is merely our own. Ans. It is the things themselves that are promised, and not such a communication of means to effect them as may produce them or may not, as the consideration of the place will manifest; whereof observe, --
[1.] The subject spoken of in these promises is the heart. And the heart in the Scripture is taken for the whole rational soul, not absolutely, but as all
398
the faculties of the soul are one common principle of all our moral operations. Hence it hath such properties assigned unto it as are peculiar to the mind or understanding, as to see, perceive, to be wise, and to understand; and, on the contrary, to be blind and foolish; and sometimes such as belong properly to the will and affections, as to obey, to love, to fear, to trust in God. Wherefore, the principle of all our spiritual and moral operations is intended hereby.
[2.] There is a description of this heart, as it is in us antecedent unto the effectual working of the grace of God in us: it is said to be stony, -- "The heart of stone." It is not absolutely that it is said so to be, but with respect unto some certain end. This end is declared to be our walking in the ways of God, or our fearing of him. Wherefore, our hearts by nature, as unto living to God or his fear, are a stone, or stony; and who hath not experience hereof from the remainders of it still abiding in them? And two things are included in this expression: --
1st. An ineptitude unto any actings towards that end. Whatever else the heart can do of itself, in things natural or civil, in outward things, as to the end of living unto God it can of itself, without his grace, do no more than a stone can do of itself unto any end whereunto it may be applied.
2dly. An obstinate, stubborn opposition unto all things conducing unto that end. Its hardness or obstinacy, in opposition to the pliableness of a heart of flesh, is principally intended in this expression. And in this stubbornness of the heart consists all that repugnancy to the grace of God which is in us by nature, and hence all that resistance doth arise, which some say is always sufficient to render any operation of the Spirit of God by his grace fruitless.
[3.] This heart, -- that is, this impotency and enmity which is in our natures unto conversion and spiritual obedience, -- God says he will take away; that is, he will do so in them who are to be converted according to the purpose of his will, and whom he will turn unto himself. f127 He doth not say that he will endeavor to take it away, nor that he will use such or such means for the taking of it away, but absolutely that he will take it away. He doth not say that he will persuade men to remove it or do it away, that he will aid and help them in their so doing, and that so far as
399
that it shall wholly be their own fault if it be not done, -- which no doubt it is where it is not removed; but positively that he himself will take it away. Wherefore, the act of taking it away is the act of God by his grace, and not the act of our wills but as they are acted thereby; and that such an act as whose effect is necessary. It is impossible that God should take away the stony heart, and yet the stony heart not be taken away. What, therefore, God promiseth herein, in the removal of our natural corruption, is as unto the event infallible, and as to the manner of operation irresistible.
[4.] As what God taketh from us in the cure of our original disease, so what he bestoweth on us or works in us is here also expressed; and this is, a new heart and a new spirit: "I will give you a new heart." And withal it is declared what benefit we do receive thereby: for those who have this new heart bestowed on them or wrought in them, they do actually, by virtue thereof, "fear the LORD and walk in his ways;" for so it is affirmed in the testimonies produced: and no more is required thereunto, as nothing less will effect it. There must, therefore, be in this new heart thus given us a principle of all holy obedience unto God: the creating of which principle in us is our conversion to him; for God doth convert us, and we are converted. And how is this new heart communicated unto us? "I will," saith God, "give them a new heart." "That is, it may be, he will do what is to be done on his part that they may have it; but we may refuse his assistance, and go without it." No; saith he, "I will put a new spirit within them;" which expression is capable of no such limitation or condition. And to make it more plain yet, he affirms that he "will write his law in our hearts." It is confessed that this is spoken with respect unto his writing of the law of old in the tables of stone. As, then, he wrote the letter of the law in the tables of stone, so that thereon and thereby they were actually engraven therein; so by writing the law, that is, the matter and substance of it, in our hearts, it is as really fixed therein as the letter of it was of old in the tables of stone. And this can be no otherwise but in a principle of obedience and love unto it, which is actually wrought of God in us. And the aids or assistances which some men grant that are left unto the power of our own wills to use or not to use, have no analogy with the writing of the law in tables of stone. And the end of the work of God described is not a power to obey, which may be exerted or not; but it is actual obedience in
400
conversion, and all the fruits of it. And if God do not in these promises declare a real efficiency of internal grace, taking away all repugnancy of nature unto conversion, curing its depravation actually and effectually, and communicating infallibly a principle of scriptural obedience, I know not in what words such a work may be expressed. And whatever is excepted as to the suspending of the efficacy of this work upon conditions in ourselves, it falls immediately into gross and sensible contradictions. An especial instance of this work we have, <441614>Acts 16:14.
A third argument is taken from the state and condition of men by nature, before described; for it is such as that no man can be delivered from it, but by that powerful, internal, effectual grace which we plead for, such as wherein the mind and will of man can act nothing in or towards conversion to God but as they are acted by grace. The reason why some despise, some oppose, some deride the work of the Spirit of God in our regeneration or conversion, or fancy it to be only an outward ceremony, or a moral change of life and conversation, is, their ignorance of the corrupted and depraved estate of the souls of men, in their minds, wills, and affections by nature; for if it be such as we have described, -- that is, such as in the Scripture it is represented to be, -- they cannot be so brutish as once to imagine that it may be cured, or that men may be delivered from it, without any other aid but that of those rational considerations which some would have to be the only means of our conversion to God. We shall, therefore, inquire what that grace is, and what it must be, whereby we are delivered from it: --
1. It is called a vivification or quickening. We are by nature "dead in trespasses and sins," as hath been proved, and the nature of that death at large explained. In our deliverance from thence, we are said to be "quickened," <490205>Ephesians 2:5. Though dead, we "hear the voice of the Son of God, and live," <430525>John 5:25; being made "alive unto God through Jesus Christ," <450611>Romans 6:11. Now, no such work can be wrought in us but by an effectual communication of a principle of spiritual life; and nothing else will deliver us. Some think to evade the power of this argument by saying that "all these expressions are metaphorical, and arguings from them are but fulsome metaphors:" and it is well if the whole gospel be not a metaphor unto them. But if there be not an impotency in us by nature unto all acts of spiritual life, like that which is in a dead man unto the acts
401
of life natural; if there be not an alike power of God required unto our deliverance from that condition, and the working in us a principle of spiritual obedience, as is required unto the raising of him that is dead, -- they may as well say that the Scripture speaks not truly as that it speaks metaphorically. And that it is almighty power, the "exceeding greatness of God's power," that is put forth and exercised herein;we have proved from <490119>Ephesians 1:19, 20; <510212>Colossians 2:12, 13; 2<530111> Thessalonians 1:11; 2<610103> Peter 1:3. And what do these men intend by this quickening, this raising us from the dead by the power of God? A persuasion of our minds by rational motives taken from the word, and the things contained in it! But was there ever heard such a monstrous expression, if there be nothing else in it? What could the holy writers intend by calling such a work as this by a "quickening of them who were dead in trespasses and sins through the mighty power of God," unless it were, by a noise of insignificant words, to draw us off from a right understanding of what is intended? And it is well if some are not of that mind.
2. The work itself wrought is our regeneration. I have proved before that this consists in a new, spiritual, supernatural, vital principle or habit of grace, infused into the soul, the mind, will, and affections, by the power of the Holy Spirit, disposing and enabling them in whom it is unto spiritual, supernatural, vital acts of faith and obedience. Some men seem to be inclined to deny all habits of grace. And on such a supposition, a man is no longer a believer than he is in the actual exercise of faith; for there is nothing in him from whence he should be so denominated. But this would plainly overthrow the covenant of God, and all the grace of it. Others expressly deny all gracious, supernatural, infused habits, though they may grant such as are or may be acquired by the frequent acts of those graces or virtues whereof they are the habits. But the Scripture giveth us another description of this work of regeneration, for it consists in the renovation of the image of God in us: <490423>Ephesians 4:23, 24,
"Be renewed in the spirit of your mind, and put on the new man, which after God is created in righteousness and true holiness."
That Adam in innocency had a supernatural ability of living unto God habitually residing in him is generally acknowledged; and although it were easy for us to prove that whereas he was made for a supernatural end, --
402
namely, to live to God, and to come to the enjoyment of him, -- it was utterly impossible that he should answer it or comply with it by the mere strength of his natural faculties, had they not been endued with a supernatural ability, which, with respect unto that end, was created with them and in them, yet we will not contend about terms. Let it be granted that he was created in the image of God, and that he had an ability to fulfill all God's commands, and that in himself, and no more shall be desired. This was lost by the fall. When this is by any denied, it shall be proved. In our regeneration, there is a renovation of this image of God in us: "Renewed in the spirit of your mind." And it is renewed in us by a creating act of almighty power: "Which after God," or according to his likeness, "is created in righteousness and true holiness." There is, therefore, in it an implantation of a new principle of spiritual life, of a life unto God in repentance, faith, and obedience, or universal holiness, according to gospel truth, or the truth which came by Jesus Christ, <430117>John 1:17. And the effect of this work is called "spirit:" <430306>John 3:6, "That which is born of the Spirit is spirit." It is the Spirit of God of whom we are born; that is, our new life is wrought in us by his efficiency. And that which in us is so born of him is spirit; not the natural faculties of our souls, -- they are once created, once born, and no more, -- but a new principle of spiritual obedience, whereby we live unto God. And this is the product of the internal immediate efficiency of grace.
This will the better appear if we consider the faculties of the soul distinctly, and what is the especial work of the Holy Spirit upon them in our regeneration or conversion to God: --
(1.) The leading, conducting faculty of the soul is the mind or understanding. Now, this is corrupted and vitiated by the fall; and how it continues depraved in the state of nature hath been declared before. The sum is, that it is not able to discern spiritual things in a spiritual manner; for it is possessed with spiritual blindness or darkness, and is filled with enmity against God and his law, esteeming the things of the gospel to be foolishness; because it is alienated from the life of God through the ignorance that is in it. We must, therefore, inquire what is the work of the Holy Spirit on our minds in turning of us to God, whereby this depravation is removed and this vicious state cured, whereby we come to see and discern spiritual things in a spiritual manner, that we may savingly
403
know God and his mind as revealed in and by Jesus Christ. And this is several ways declared in the Scripture: --
[1.] He is said to give us an understanding: 1<620520> John 5:20,
"The Son of God is come, and hath given us an understanding, that we may know him that is true;"
which he doth by his Spirit. Man by sin is become like the "beasts that perish, which have no understanding," <194912>Psalm 49:12, 20. Men have not lost their natural intellective faculty or reason absolutely. It is continued unto them, with the free though impaired use of it, in things natural and civil. And it hath an advance in sin; men are "wise to do evil:" f128 but it is lost as to the especial use of it in the saving knowledge of God and his will, "To do good they have no knowledge," <240422>Jeremiah 4:22; for naturally, "there is none that understandeth, there is none that seeketh after God," <450311>Romans 3:11. It is corrupted not so much in the root and principle of its actings, as with respect unto their proper object, term, and end. Wherefore, although this giving of an understanding be not the creating in us anew of that natural faculty, yet it is that gracious work in it without which that faculty in us, as depraved, will no more enable us to know God savingly than if we had none at all. The grace, therefore, here asserted in the giving of an understanding is the causing of our natural understandings to understand savingly. This David prays for: <19B934>Psalm 119:34, "Give me understanding, and I shall keep thy law." The whole work is expressed by the apostle, <490117>Ephesians 1:17, 18,
"That the God of our Lord Jesus Christ, the Father of glory, may give unto you the Spirit of wisdom and revelation in the knowledge of him: the eyes of your understanding being opened; that ye may know what is the hope of his calling," etc.
That "the Spirit of wisdom and revelation" is the Spirit of God working those effects in us, we have before evinced. And it is plain that the "revelation'' here intended is subjective, in enabling us to apprehend what is revealed, and not objective, in new revelations, which the apostle prayed not that they might receive. And this is farther evidenced by the ensuing description of it: "The eyes of your understanding being opened." There is an eye in the understanding of man, -- that is, the natural power and
404
ability that is in it to discern spiritual things. But this eye is sometimes said to be "blind," sometimes to be "darkness," sometimes to be "shut" or closed; and nothing but the impotency of our minds to know God savingly, or discern things spiritually when proposed unto us, can be intended thereby. It is the work of the Spirit of grace to open this eye, f129 <420418>Luke 4:18; <442618>Acts 26:18; and this is by the powerful, effectual removal of that depravation of our minds, with all its effects, which we before described. And how are we made partakers thereof? It is of the gift of God, freely and effectually working it: for, first, he "giveth us the Spirit of wisdom and revelation" to that end; and, secondly, works the thing itself in us. He "giveth us a heart to know him," <242407>Jeremiah 24:7, without which we cannot so do, or he would not himself undertake to work it in us for that end. There is, therefore, an effectual, powerful, creating act of the Holy Spirit put forth in the minds of men in their conversion unto God, enabling them spiritually to discern spiritual things; wherein the seed and substance of divine faith is contained.
[2.] This is called the renovation of our minds: "Renewed in the spirit of your mind," <490423>Ephesians 4:23; which is the same with being "renewed in knowledge," <510310>Colossians 3:10. And this renovation of our minds hath in it a transforming power to change the whole soul into an obediential frame towards God, <451202>Romans 12:2. And the work of renewing our minds is peculiarly ascribed unto the Holy Spirit: <560305>Titus 3:5, "The renewing of the Holy Ghost." Some men seem to fancy, yea, do declare, that there is no such depravation in or of the mind of man, but that he is able, by the use of his reason, to apprehend, receive, and discern those truths of the gospel which are objectively proposed unto it. But of the use of reason in these matters, and its ability to discern and judge of the sense of propositions and force of inferences in things of religion, we shall treat afterward. At present, I only inquire whether men unregenerate be of themselves able spiritually to discern spiritual things when they are proposed unto them in the dispensation of the gospel, so as their knowledge may be saving in and unto themselves, and acceptable unto God in Christ, and that without any especial, internal, effectual work of the Holy Spirit of grace in them and upon them? If they say they are, as they plainly plead them to be, and will not content themselves with an ascription unto them of that notional, doctrinal knowledge which none
405
deny them to be capable of, I desire to know to what purpose are they said to be "renewed by the Holy Ghost?" to what purpose are all those gracious actings of God in them before recounted? He that shall consider what, on the one hand, the Scripture teacheth us concerning the blindness, darkness, impotency of our minds, with respect unto spiritual things, when proposed unto us, as in the state of nature; and, on the other, what it affirms concerning the work of the Holy Ghost in their renovation and change, in giving them new power, new ability, a new, active understanding, -- will not be much moved with the groundless, confident, unproved dictates of some concerning the power of reason in itself to apprehend and discern religious things, so far as we are required in a way of duty. This is all one as if they should say, that if the sun shine clear and bright, every blind man is able to see.
God herein is said to communicate a light unto our minds, and that so as that we shall see by it, or perceive by it, the things proposed unto us in the gospel usefully and savingly: 2<470406> Corinthians 4:6,
"God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ."
Did God no otherwise work on the minds of men but by an external, objective proposal of truth unto them, to what purpose doth the apostle mention the almighty act of creating power which he put forth and exercised in the first production of natural light out of darkness? What allusion is there between that work and the doctrinal proposal of truth to the minds of men? It is, therefore, a confidence not to be contended with, if any will deny that the act of God in the spiritual illumination of our minds be of the same nature, as to efficacy and efficiency, with that whereby he created light at the beginning of all things. And because the effect produced in us is called "light," the act itself is described by "shining:" "God hath shined in our hearts," -- that is, our minds. So he conveys light unto them by an act of omnipotent efficiency. And as that which is so wrought in our minds is called "light," so the apostle, leaving his metaphor, plainly declares what he intends thereby, -- namely, the actual "knowledge of the glory of God in the face of Jesus Christ;" that is, as God is revealed in Christ by the gospel, as he declares, verse 4. Having,
406
therefore, first, compared the mind of man by nature, with respect unto a power of discerning spiritual things, to the state of all things under darkness before the creation of light; and, secondly, the powerful working of God in illumination unto the act of his omnipotency in the production or creation of light natural, -- he ascribes our ability to know, and our actual knowledge of God in Christ, unto his real efficiency and operation. And these things in part direct us towards an apprehension of that work of the Holy Spirit upon the minds of men in their conversion unto God whereby their depravation is cured, and without which it will not so be. By this means, and no otherwise, do we who were "darkness" become "light in the Lord," or come to know God in Christ savingly, looking into and discerning spiritual things with a proper intuitive sight, whereby all the other faculties of our souls are guided and influenced unto the obedience of faith.
(2.) It is principally with respect unto the will and its depravation by nature that we are said to be dead in sin. And herein is seated that peculiar obstinacy, whence it is that no unregenerate person doth or can answer his own convictions, or walk up unto his light in obedience. For the will may be considered two ways: -- first, As a rational, vital faculty of our souls; secondly, As a free principle, f130 freedom being of its essence or nature. This, therefore, in our conversion to God, is renewed by the Holy Ghost, and that by an effectual implantation in it of a principle of spiritual life and holiness in the room of that original righteousness which it lost by the fall. That he doth so is proved by all the testimonies before insisted on: -- First, This is its renovation as it is a rational, vital faculty; and of this vivification see before. Secondly, As it is a free principle, it is determined unto its acts in this case by the powerful operation of the Holy Ghost, without the least impeachment of its liberty or freedom; as hath been declared. And that this is so might be fully evinced, as by others so by the ensuing arguments; for if the Holy Ghost do not work immediately and effectually upon the will, producing and creating in it a principle of faith and obedience, infallibly determining it in its free acts, then is all the glory of our conversion to be ascribed unto ourselves, and we make ourselves therein, by the obediential actings of our own free will, to differ from others who do not so comply with the grace of God; which is denied by the apostle, 1<460407> Corinthians 4:7. Neither can any purpose of God
407
concerning the conversion of any one soul be certain and determinate, seeing after he hath done all that is to be done, or can be done towards it, the will, remaining undetermined, may not be converted, contrary to those testimonies of our Savior, <401125>Matthew 11:25, 26; <430637>John 6:37; <450829>Romans 8:29. Neither can there be an original infallibility in the promises of God made to Jesus Christ concerning the multitudes that should believe in him, seeing it is possible no one may so do, if it depend on the undetermined liberty of their wills whether they will or no. And then, also, must salvation of necessity be "of him that willeth, and of him that runneth," and not "of God, that showeth mercy on whom he will have mercy," contrary to the apostle, <450915>Romans 9:15, 16. And the whole efficacy of the grace of God is made thereby to depend on the wills of men; which is not consistent with our being the "workmanship of God, created in Christ Jesus unto good works," <490210>Ephesians 2:10. Nor, on this supposition, do men know what they pray for, when they pray for their own or other men's conversion to God; as hath been before declared. There is, therefore, necessary such a work of the Holy Spirit upon our wills as may cure and take away the depravation of them before described, freeing us from the state of spiritual death, causing us to live unto God, and determining them in and unto the acts of faith and obedience. And this he doth whilst and as he makes us new creatures, quickens us who are dead in trespasses and sins, gives us a new heart and puts a new spirit within us, writes his law in our hearts, that we may do the mind of God and walk in his ways, worketh in us to will and to do, making them who were unwilling and obstinate to become willing and obedient, and that freely and of choice.
(3.) In like manner a prevailing love is implanted upon the affections by the Spirit of grace, causing the soul with delight and complacency to cleave to God and his ways. This removes and takes away the enmity before described, with the effects of it: <053006>Deuteronomy 30:6,
"The LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live."
This circumcision of the heart consists in the "putting off the body of the sins of the flesh," as the apostle speaks, <510211>Colossians 2:11. He "crucifies the flesh, with the affections and lusts" thereof. Some men are inclined to
408
think that all the depravation of our nature consists in that of the sensitive part of the soul, or our affections; the vanity and folly of which opinion hath been before discovered. Yet it is not denied but that the affections are signally depraved, so that by them principally the mind and will do act those lusts that are peculiarly seated in them, or by them do act according to their perverse and corrupt inclinations, <480524>Galatians 5:24; <590114>James 1:14, 15. Wherefore, in the circumcision of our hearts, wherein the flesh, with the lusts, affections, and deeds thereof, is crucified by the Spirit, he takes from them their enmity, carnal prejudices, and depraved inclinations, really though not absolutely and perfectly; and instead of them he fills us with holy spiritual love, joy, fear, and delight, not changing the being of our affections, but sanctifying and guiding them by the principle of saving light and knowledge before described, and uniting them unto their proper object in a due manner.
From what hath been spoken in this third argument, it is evident that the Holy Spirit, designing the regeneration or conversion of the souls of men, worketh therein effectually, powerfully, and irresistibly; which was proposed unto confirmation.
From the whole it appears that our regeneration is a work of the Spirit of God, and that not any act of our own, which is only so, is intended thereby. f131 I say it is not so our own as by outward helps and assistance to be educed out of the principles of our natures. And herein is the Scripture express; for, mentioning this work directly with respect unto its cause, and the manner of its operation in the effecting of it, it assigns it positively unto God or his Spirit: 1<600103> Peter 1:3, "God, according to his abundant mercy, hath begotten us again." <590118>James 1:18, "Of his own will begat he us with the word of truth." <430305>John 3:5, 6, 8, "Born of the Spirit." 1<620309> John 3:9, "Born of God." And, on the other hand, it excludes the will of man from any active interest herein; I mean, as to the first beginning of it: 1<600123> Peter 1:23,
"Born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever."
<430113>John 1:13,
409
"Which were born, not of blood, nor of the will of the flesh, nor of the will of man, but of God."
See <401617>Matthew 16:17; <560305>Titus 3:5; <490209>Ephesians 2:9, 10. It is, therefore, incumbent on them who plead for the active interest of the will of man in regeneration to produce some testimonies of Scripture where it is assigned unto it, as the effect unto its proper cause. Where is it said that a man is born again or begotten anew by himself? And if it be granted, -- as it must be so, unless violence be offered not only to the Scripture but to reason and common sense, -- that whatever be our duty and power herein, yet these expressions must denote an act of God, and not ours, the substance of what we contend for is granted, as we shall be ready at any time to demonstrate. It is true, God doth command us to circumcise our hearts and to make them new: but he doth therein declare our duty, not our power; for himself promiseth to work in us what he requireth of us. And that power which we have and do exercise in the progress of this work, in sanctification and holiness, proceeds from the infused principle which we receive in our regeneration; for all which ends we ought to pray for Him, according to the example of holy men of old. f132
410
CHAPTER 6.
THE MANNER OF CONVERSION EXPLAINED IN THE INSTANCE OF AUGUSTINE. F133
The outward means and manner of conversion to God, or regeneration, with the degrees of spiritual operations on the minds of men and their effects, exemplified in the conversion of Augustine, as the account is given thereof by himself.
AS among all the doctrines of the gospel, there is none opposed with more violence and subtlety than that concerning our regeneration by the immediate, powerful, effectual operation of the Holy Spirit of grace; so there is not scarce anything more despised or scorned by many in the world than that any should profess that there hath been such a work of God upon themselves, or on any occasion declare aught of the way and manner whereby it was wrought. The very mentioning hereof is grown a derision among some that call themselves Christians; and to plead an interest or concern in this grace is to forfeit all a man's reputation with many who would be thought wise, and boast themselves to be rational. Neither is this a practice taken up of late, in these declining times of the world, but seems to have been started and followed from days of old, -- possibly from the beginning; yea, the enmity of Cain against Abel was but a branch of this proud and perverse inclination. The instance of Ishmael in the Scripture is representative of all such as, under an outward profession of the true religion, did or do scoff at those who, being, as Isaac, children of the promise, do profess and evidence an interest in the internal power of it, which they are unacquainted withal. And the same practice may be traced in succeeding ages. Hence, holy Austin, entering upon the confession of his greater sins, designing thereby to magnify the glory and efficacy of the grace of God in his conversion, provides against this scorn of men, which he knew he should meet withal. "Irrideant," saith he, "me arrogantes et nondum salubriter prostrati et elisi a te, Deus meus, ego tamen confitear tibi dedecora mea, in laude tua," Confess. lib. 4. cap. 1; -- "Let arrogant men deride or scorn me, who were never savingly cast down nor broken in pieces by thee, my God, yet I will [rather, let me] confess
411
my own shame, unto thy praise." Let none be offended with these expressions, of being "savingly or wholesomely cast down and broken of God;" for, in the judgment of this great person, they are not fanatical. We may not, therefore, think it strange if the same truth, the same practice, and profession of it, do still meet with the same entertainment. Let them deride and scorn it who were never humbled savingly, nor broken with a sense of sin, nor relieved by grace; the holy work of God's Spirit is to be owned, and the truth to be avowed as it is in Jesus.
Of the original depravation of our nature we have treated so far as is needful unto our present purpose; yet some things must be added concerning the effects of that depravation, which will conduce unto the right understanding of the way and manner whereby the Spirit of God proceedeth for the healing and removal of it, which we have now under especial consideration. And we may observe, --
First, That the corrupt principle of sin, the native habitual inclination that is in us unto evil, worketh early in our natures, and for the most part preventeth all the actings of grace in us. Though some may be sanctified in or from the womb, yet in order of nature this native corruption hath first place in them; for a clean thing cannot be brought out of an unclean, but "that which is born of the flesh is flesh:" <195803>Psalm 58:3, "The wicked are estranged from the womb: they go astray as soon as they be born, speaking lies." It is to no purpose to say that he speaks of wicked men, -- that is, such who are habitually and profligately so; for, whatever any man may afterward run into by a course of sin, all men are morally alike from the womb, and it is an aggravation of the wickedness of men that it begins so early, and holds on an uninterrupted course. Children are not able to speak from the womb, as soon as they are born; yet here are they said to speak lies. It is, therefore, the perverse acting of depraved nature in infancy that is intended; for everything that is irregular, that answers not the law of our creation and rule of our obedience, is a lie. And among the many instances collected by Austin of such irregular actings of nature in its infant state, one is peculiarly remarkable: Confess. lib. 1. cap. 6,
"Paulatim sentiebam ubi essem, et voluntates meas volebam ostendere eis per quos implerentur, et non poteram... Itaque jactabam membra, et voces, signa similia voluntatibus meis, pauca
412
quae poteram, qualia poteram; et cum mihi non obtemperabatur, vel non intellecto, vel ne obesset, indignabar non subditis majoribus, et liberis non servientibus, et me de illis flendo vindicabam."
This again he repeats, cap. 7:
"An pro tempore illa bona erant, flendo petere etiam quod noxie daretur; indignari acriter non subjectis hominibus, liberis et majoribus, hisque a quibus genitus est; multisque praeterea prudentioribus, non ad nutum voluntatis obtemperantibus, feriendo nocere niti, quantum potest, quia non obeditur imperiis quibus perniciose obediretur? Ita imbecillitas membrorum infantilium innocens est, non animus infantium."
Those irregular and perverse agitations of mind, and of the will or appetite, not yet under the conduct of reason, which appear in infants, with the indignation and little self-revenges wherewith they are accompanied in their disappointments when all about them do not subject themselves unto their inclinations, it may be to their hurt, are from the obliquity of our nature, and effects of that depraved habit of sin wherewith it is wholly possessed. And by the frequency of these lesser actings are the mind and will prepared for those more violent and impetuous motions which, by the improving of their natural capacities, and the incitation of new objects presented unto their corruptions, they are exposed unto and filled withal. God did not originally thus create our nature, -- a condition worse than and inferior unto that of other creatures, in whose young ones there are none of these disorders, but a regular compliance with their natural instinct prevails in them. And as the dying of multitudes of infants, notwithstanding the utmost care for their preservation, whereas the young ones of other creatures all generally live, if they have whereby their nature may be sustained, argues the imputation of sin unto them, -- for death entered by sin, and passed upon all, inasmuch as all have sinned, -- so those irregular actings, peculiar unto them, prove sin inherent in them, or the corruption of their nature from their conceptions.
Secondly, With the increase of our natural faculties, and the strengthening of the members of our bodies, which by nature are become ready "instruments of unrighteousness unto sin," <450613>Romans 6:13, this perverse
413
principle acts itself with more evidence, frequency, and success in the production of actual sin, or inordinate actings of the mind, will, and affections. So the wise man tells us that "childhood and youth are vanity," <211110>Ecclesiastes 11:10. The mind of man, in the state of childhood and youth, puts itself forth in all kinds of vain actings, in foolish imaginations, perverse and froward appetites, falseness in words, with sensible effects of corrupt inclinations in every kind. Austin's first book of Confessions is an excellent comment on that text, wherein the "vanity of childhood and youth" are graphically described, with pathetical self-reflecting complaints concerning the guilt of sin which is contracted in them. Some, perhaps, may think light of those ways of folly and vanity wherein childhood doth, or left alone would, consume itself; -- that there is no moral evil in those childish innocencies. That good man was of another mind. "Istane est," saith he,
"innocentia puerilis? non est, Domine, non est, oro to, Deus meus. Nam haec ipsa sunt quae a paedagogis et magistris, a nucibus et pilulis et passeribus, ad praefectos et reges, aurum, praedia, mancipia, haec ipsa omnino quae succedentibus majoribus aetatibus transeunt [sicuti ferulis majora supplicia succedunt]," lib. 1. cap. 19.
This is not innocency; it is not so. The same principle and habit of mind, carried over unto riper age and greater occasions, bring forth those greater sins which the lives of men are filled withal in this world. And who is there, who hath a serious reverence of God, with any due apprehension of his holiness, and a clear conviction of the nature of sin, who is not able to call over such actings in childhood, which most think meet to connive at, wherein they may remember that perversity whereof they are now ashamed? By this means is the heart prepared for a farther obduration in sin, by the confirmation of native obstinacy.
Thirdly, Unto those more general irregularities actual sins do succeed, -- such, I mean, as are against the remaining light of nature, or committed in rebellion unto the dictates and guidance of our minds and consciences, the influence of those intelligences of moral good and evil which are inseparable from the faculties of our souls; for although in some they may be stifled and overborne, yet can they never be utterly obliterated or
414
extinguished, but will accompany the nature of man unto eternity, even in that condition wherein they shall be of no other use but to add to and increase its misery. Amongst those we may call over one or two instances. Lying is such a sin, which the depravation of nature in youth is prone to exert itself by, and that on sundry reasons, not now to be inquired into: "They go astray from the womb, speaking lies." The first inducement of our nature unto sin was by a lie, and we fell in Adam by giving credit thereunto; and there is in every sin a particular lie. But speaking falsely, contrary unto what they know to be true, is that which children are prone unto, though some more than others, according as other vicious habits prevail in them, whose actings they foolishly think to thatch over and cover thereby. This that holy person whom we instance in acknowledgeth, and bewaileth in himself:
"Non videbam voraginem turpitudinis in quam projectus eram ab oculis tuis. Nam in illis jam quid me foedius fuit, [ubi etiam talibus displicebam], fallendo innumerabilibus mendaciis, et paedagogum et magistros et parentes amore ludendi, studio spectandi nugatoria [et imitandi ludicra inquietudine?]" lib. 1. cap. 19;
-- "I saw not (O God) into what a gulf of filth I was cast out from before thee; for what was more filthy than I, whilst out of love of plays, and desire of looking after vanities, I deceived teachers and parents with innumerable lies?" And this the good man was afterward exceedingly humbled for, and from it learned much of the vileness of his own nature. And we find by experience that a sense of this sin ofttimes accompanies the first real convictions that befall the souls of men; for when they seriously reflect upon themselves, or do view themselves in the glass of the law, they are not only sensible of the nature of this sin, but also how much they indulged themselves therein, partly whilst they remember how on the least occasions they were surprised into it, which yet they neglected to watch against, and partly understanding how sometimes they made it their business, by premeditated falsehoods, so to cover other sins as to escape rebuke and correction. The mention of these things will probably be entertained with contempt and scorn in this age, wherein the most prodigious wickednesses of men are made but a sport; but God, his holiness, and his truth, are still the same, whatever alterations there may be in the world. And the holy psalmist seems to have some reflection on
415
this vice of youth, when he prays that God would take from him the "way of lying." Of the same nature are those lesser thefts, in despoiling their parents and governors of such things as they are not allowed to take and make use of for themselves:
"They rob their father or mother, and say, It is no transgression," <202824>Proverbs 28:24.
So saith the same person,
"Furta etiam faciebam de cellario parentum et de mensa, vel gula imperitante, vel ut haberem quod darem pueris, ludum suum mihi, quo pariter delectabantur tamen, vendentibus," lib. 1. cap. 19.
He sometimes stole from his parents, either to gratify his own sensual appetite, or to give unto his companions. In such instances doth original pravity exert itself in youth or childhood, and thereby both increase its own power and fortify the mind and the affections against the light and efficacy of conviction.
Fourthly, As men grow up in the state of nature, sin gets ground in them and upon them, subjectively and objectively. Concupiscence gets strength with age, and grows in violence as persons arrive to ability for its exercise; the instruments of it, in the faculties of the soul, organs of the senses, and members of the body, growing everyday more serviceable unto it, and more apt to receive impressions from it or to comply with its motions. Hence some charge the sins of youth on the heat of blood and the restlessness of the animal spirits, which prompt men unto irregularities and extravagancies; -- but these are only vehicula concupiscentiae, things which it makes use of to exert its poison by; for sin turns everything in this state unto its own advantage, and abuseth even "the commandment" itself, to "work in us all manner of concupiscence," <450708>Romans 7:8. Again, the objects of lust, by the occasions of life, are now multiplied. Temptations increase with years and the businesses of the world, but especially by that corruption of conversation which is among the most. Hence sundry persons are in this part of their youth, one way or other, overtaken with some gross actual sin or sins. That all are not so is a mere effect of preventing grace, and not at all from themselves. This the apostle respects in his charge, 2<550222> Timothy 2:22, "Flee youthful lusts;" such lusts
416
as work effectually and prevail mightily in those that are young, if not subdued by the grace of God. And David, in a sense and from experience hereof, prays that God would not remember "the sins of his youth," <192507>Psalm 25:7. And a reflection from them is sometimes the torment of age, Job<182011> 20:11: so he in whom we have chosen to exemplify the instances of such a course. He humbly confesseth unto God his falling into and being overtaken with great sins, such as fornication and uncleanness, in his younger days; in the mire whereof he was long detained. To this purpose he discourseth at large, lib. 2. cap. 1-3. And of the reason of this his humble and public acknowledgment he gives this holy account:
"Neque enim tibi, Deus meus, sed apud te narro haec generi meo, generi humano, quantulacunque ex particula incidere potest in istas meas literas. Et ut quid hoc? Ut videlicet ego et quisquis haec legit, cogitemus de quam profundo clamandum sit ad te," cap. 3;
-- "I declare these things, O my God, not unto thee, but before thee" (or in thy presence), "unto my own race, unto human kind, whatever portion thereof may fall on these writings of mine. And unto what end? Namely, that I and everyone who shall read these things may consider out of what great depths we are to cry unto thee." So he, who lived not to see the days wherein humble confession of sin was made a matter of contempt and scorn.
Now, there is commonly a twofold event of men's falling under the power of temptations, and thereby into great actual sins: --
1. God sometimes takes occasion from them to awaken their consciences unto a deep sense not only of that sin in particular whose guilt they have contracted, but of their other sins also. The great Physician of their souls turns this poison into a medicine, and makes that wound which they have given themselves to be the lancing of a festered sore; for whereas their oscitancy, prejudices, and custom of sinning, have taken away the sense of lesser sins, and secure them from reflections from them, the stroke on their consciences from those greater provocations pierceth so deep as that they are forced to entertain thoughts of looking out after a release or remedy. So did they of old at the sermon of Peter, when he charged them with the guilt of a consent to the crucifying of Jesus Christ:
417
"They were pricked in their heart, and said, Men and brethren, what shall we do?" <440236>Acts 2:36, 37.
2. With others it proves a violent entrance into a farther pursuit of sin. The bounds of restraints, with the influence of natural light, being broken up and rejected, men's lusts being let loose, do break through all remaining obstacles, and run out into the greatest compass of excess and riot; observing no present evil to ensue on what they have done, according to their first fears, they are emboldened to greater wickedness, <210811>Ecclesiastes 8:11. And by this means is their conversion unto God rendered more difficult, and men thus wander away more and more from him unto the greatest distance that is recoverable by grace; for, --
Fifthly, A course in, and a custom of, sinning with many ensues hereon. Such the apostle treats concerning, <490418>Ephesians 4:18, 19, "Being past feeling, have given themselves over unto lasciviousness, to work all uncleanness with greediness." Custom of sinning takes away the sense of it; the course of the world takes away the shame of it; and love to it makes men greedy in the pursuit of it. See Confess. lib. 2. cap. 6. And this last effect of sin, as incited, provoked, and assisted by temptations, hath great variety in the effects and degrees of it. Hence are the various courses of unhumbled sinners in the world, wherein the outrage and excess of some seems to justify others in their more sedate irregularities and less conspicuous provocations. Yea, some who are not in any better state and condition as to their interest in the covenant of God than others, will yet not only startle at but really abhor those outrages of sin and wickedness which they fall into. Now, this difference ariseth not from hence, that the nature of all men is not equally corrupt and depraved, but that God is pleased to make his restraining grace effectual towards some, to keep them within those bounds of sinning which they shall not pass over, and to permit others so to fall under a conjunction of their lusts and temptations as that they proceed unto all manner of evil. Moreover, there are peculiar inclinations unto some sins, if not inlaid in, yet much enhanced and made obnoxious unto incitations by, the temperature of the body; and some are more exposed unto temptations in the world from their outward circumstances and occasions of life. Hereby are some even precipitated to all manner of evil. But still "the old man, which is corrupt according to the deceitful lusts," is the same naturally in all. All difference as to good from
418
evil, -- I mean not as to the nature of the things themselves, but as to men's interest in them, so as to adhere to the one and avoid the other, -- is from the will of God. Thus he secretly prepares for some a better temperature of nature, docile and pliable unto such notices of things as may entertain their minds, and satisfy them above sensual delights. And some he disposeth, in their education, callings, societies, aims, and designs in the world, into ways inconsistent with open lewdness, which will much balance their inclinations, besides his secret internal actings on their hearts and minds, whereof afterward. This is excellently expressed by Austin, Confess. lib. 2. cap. 7:
"Diligam te, Domine, et gratias agam, et confitear nomini tuo, quoniam tanta dimisisti mihi mala et nefaria opera mea. Gratiae tuae deputo et misericordia tuae quod peccata mea tanquam glaciem solvisti, gratiae tuae deputo et quaecunque non feci mala; quid enim non facere potui qui etiam gratuitum facinus amavi? Et omnia mihi dimissa esse fateor, et quae mea sponte feci mala, et quae te duce non feci. Quis est hominum, qui suam cogitans infirmitatem, audet viribus suis tribuere castitatem atque innocentiam suam, ut minus amet te, quasi minus ei necessaria fuerit misericordia tua, quâ condonas peccata conversis ad te? Qui enim vocatus ad te secutus est vocem tuam et vitavit, et quae me de meipso recordantem et fatentem legit, non me derideat ab eo medico aegrum sanari, a quo sibi prestitum est ut non aegrotaret, vel potius ut minus aegrotaret; et ideo te tantundem imo vero amplius diligat, quia per quem me videt tantis peccatorum meorum languoribus exui, per eum se videt tantis peccatorum languoribus non implicari;"
-- "I will love thee, O Lord, and thank thee, and confess unto thy name, because thou hast forgiven me my evil and nefarious deeds. I impute it to thy grace and mercy that thou hast made my sins to melt away as ice, and I impute it to thy grace as to all the evils which I have not done; for what could not I have done who loved wickedness for itself? All I acknowledge are forgiven me, both the evils that I have done of my own accord, and what through thy guidance I have not done. Who is there who, considering his own weakness, dare ascribe his chastity or innocency unto his own strength, that he may less love thee, as though thy mercy were less necessary unto him, whereby thou forgivest the sins of them that are
419
converted to thee. For let not him who, being called of thee, and having heard thy voice, hath avoided the evils which I have confessed, deride me that, being sick, was healed of that physician from whom he received the mercy not to be sick, or not to be so sick; [and therefore let him love thee so much the more, as he sees himself prevented from having fallen into the great maladies of sin, through that God by whom he sees me delivered from the great maladies of the sin into which I had actually fallen.]"
This brief account of the actings of corrupted nature, until it comes unto the utmost of a recoverable alienation from God, may somewhat illustrate and set off the work of his grace towards us. And thus far, whatever habit be contracted in a course of sin, yet the state of men is absolutely recoverable by the grace of Jesus Christ administered in the gospel, 1<460609> Corinthians 6:9-11. No state of sin is absolutely unhealable until God hath variously dealt with men by his Spirit. His word must be rejected, and he must be sinned against in a peculiar manner, before remission be impossible. All sins and blasphemies antecedent thereunto may be forgiven unto men, and that before their conversion unto God, <401231>Matthew 12:31, 32; <421210>Luke 12:10. Wherefore, the manner and degrees of the operations of this Spirit of God on the minds of men, towards and in their conversion, is that which we shall now inquire into, reducing what we have to offer concerning it unto certain heads or instances: --
FIRST, Under the ashes of our collapsed nature there are yet remaining certain sparks of celestial fire, consisting in inbred notices of good and evil, of rewards and punishments, of the presence and all-seeing eye of God, of help and assistance to be had from him, with a dread of his excellencies where anything is apprehended unworthy of him or provoking unto him; and where there are any means of instruction from supernatural revelation, by the word preached, or the care of parents in private, there they are insensibly improved and increased. Hereby men do obtain an objective, distinct knowledge of what they had subjectively and radically, though very imperfectly, before. These notices, therefore, God oftentimes excites and quickens even in them that are young, so that they shall work in them some real regard of and applications unto him. And those great workings about the things of God, and towards him, which are sometimes found in children, are not mere effects of nature; for that would not so act itself were it not, by one occasion or other, for that end administered by the
420
providence of God, effectually excited. And many can call over such divine visitations in their youth, which now they understand to be so. To this purpose speaks the person mentioned: "Puer coepi rogare te auxilium et refugium meum, et in tuam invocationem rumpebam nodos linguae meae, et rogabam to parvus non parvo affectu, ne in schola vapularem." He prayed earnestly to God as a refuge, when he was afraid to be beat at school. And this he resolves into instruction, or what he had observed in others:
"Invenimus homines rogantes te, et didicimus ab eis, sentientes te ut poteramus esse magnum aliquem; qui posses etiam non adparens sensibus nostris, exaudire nos et subvenire nobis," lib. 1. cap. 9. And hereunto he adds some general instruction which he had from the word, cap. 11.
And from the same principles, when he was a little after surprised with a fit of sickness, he cried out with all earnestness that he might be baptized, that so he might, as he thought, go to heaven; for his father was not yet a Christian, whence he was not baptized in his infancy:
"Vidisti, Domine, cum adhuc puer essem, et quodam die pressus stomachi dolore repente aestuarem pene moriturus; vidisti, Deus meus, quoniam custos meus jam eras, quo motu animi et qua fide baptismum Christi tui, Dei et Domini mei flagitavi," cap. 11.
Such affections and occasional actings of soul towards God are wrought in many by the Spirit. With the most they wear off and perish, as they did with him, who after this cast himself into many flagitious sins. But in some God doth, in and by the use of these means, inlay their hearts with those seeds of faith and grace which he gradually cherisheth and increaseth.
SECONDLY, God works upon men by his Spirit in outward means, to cause them to take some real and steady consideration of him, their own distance from him, and obnoxiousness unto his righteousness on the account of sin. It is almost incredible to apprehend, but that it is testified unto by daily experience, how men will live even where the word is read and preached; how they will get a form of speaking of God, yea, and of performing some duties of religion, and yet never come to have any steady thoughts of God, or of their relation to him, or of their concernment in his will. Whatever they speak of God, "he is not in all their thoughts," <191004>Psalm 10:4.
421
Whatever they do in religion, they do it not unto him, <300525>Amos 5:25. They have "neither heard his voice at any time, nor seen his shape," <430537>John 5:37; knowing nothing for themselves, which is their duty, Job<180527> 5:27. And yet it is hard to convince them that such is their condition. But when God is pleased to carry on his work of light and grace in them, they can call to mind and understand how it was with them in their former darkness. Then will they acknowledge that in truth they never had serious, steady thoughts of God, but only such as were occasional and transient. Wherefore God begins here with them. And thereby to subduct them from under the absolute power of the vanity of their minds, by one means or other he fixeth in them steady thoughts concerning himself, and their relation unto him. And there are several ways which he proceedeth in for the effecting hereof; as, --
1. By some sudden amazing judgments, whereby he "revealeth his wrath from heaven against the ungodliness of men," <450118>Romans 1:18. So Waldo was affected when his companion was stricken dead as he walked with him in the fields; which proved the occasion of his conversion unto God. So the psalmist describes the affections and thoughts of men when they are surprised with a storm at sea, <19A725>Psalm 107:25-28; an instance whereof we have in the mariners of Jonah's ship, chapter 1:4-7. And that Pharaoh who despised one day, saying, "Who is the LORD, that I should regard him?" being the next day terrified with thunder and lightning, cries out, "Entreat the LORD for me that it may be so no more," <020928>Exodus 9:28. And such like impressions from divine power most men, at one time or other, have experience of.
2. By personal afflictions, Job<183319> 33:19, 20; <197834>Psalm 78:34, 35; <280515>Hosea 5:15. Affliction naturally bespeaks anger, and anger respects sin. It bespeaks itself to be God's messenger to call sin to remembrance, 1<111718> Kings 17:18; <014221>Genesis 42:21, 22. The time of affliction is a time of consideration, <210714>Ecclesiastes 7:14; and if men be not obdurate and hardened almost unto practical atheism by a course of sinning, they cannot but bethink themselves who sends affliction, and for what end it is sent. Hence great thoughts of the holiness of God and of his hatred of sin, with some sense of men's own guilt and especial crimes, will arise; and these effects many times prove preparatory and materially dispositive unto conversion. And not what these things are in themselves able to operate is
422
to be considered, but what they are designed unto and made effectual for by the Holy Ghost.
3. By remarkable deliverances and mercies: so it was with Naaman the Syrian, 2<120515> Kings 5:15-17. Sudden changes from great dangers and distresses by unexpected reliefs deeply affect the minds of men, convincing them of the power, presence, and goodness of God; and this produceth a sense and acknowledgment of their own unworthiness of what they have received. Hence, also, some temporary effects of submission to the divine will and gratitude do proceed.
4. An observation of the conversation of others hath affected many to seek into the causes and ends of it; and this inclines them unto imitation, 1<600301> Peter 3:1, 2.
5. The word, in the reading or preaching of it, is the principal means hereof. This the Holy Spirit employeth and maketh use of in his entrance into this work, 1<461424> Corinthians 14:24, 25; for those convictions befall not men from the word universally or promiscuously, but as the Holy Spirit willeth and designeth. It is by the law that men have the knowledge of sin, <450707>Romans 7:7; yet we see by experience that the doctrine of the law is despised by the most that hear it. Wherefore, it hath not in itself a force or virtue always to work conviction of sin in them unto whom it is outwardly proposed; only towards some the Spirit of God is pleased to put forth an especial energy in the dispensation thereof.
By these and the like means doth God ofttimes put the wildness of corrupted nature unto a stand, and stir up the faculties of the soul, by an effectual though not saving impression upon them, seriously to consider of itself, and its relation unto him and his will. And hereby are men ofttimes incited and engaged unto many duties of religion, as prayer for the pardon of sin, with resolutions of amendment. And although these things in some are subordinated unto a farther and more effectual work of the Spirit of God upon them, yet with many they prove evanid and fading, their goodness in them being "as a morning cloud, and as the early dew which passeth away," <280604>Hosea 6:4. And the reasons whence it is that men cast off these warnings of God, and pursue not their own intentions under them, nor answer what they lead unto, are obvious; for, --
423
(1.) The darkness of their minds being yet uncured, they are not able to discern the true nature of these divine intimations and instructions, but after awhile regard them not, or reject them as the occasions of needless scruples and fears.
(2.) Presumption of their present condition, that it is as good as it need be, or as is convenient in their present circumstances and occasions, makes them neglect the improvement of their warnings.
(3.) Profane societies and relations, such as, it may be, scoff at and deride all tremblings at divine warnings, with ignorant ministers, that undertake to teach what they have not learned, are great means of hardening men in their sins, and of forfeiting the benefit of these divine intimations.
(4.) They will, as to all efficacy, and the motions they bring on the affections of men, decay and expire of themselves, if they are not diligently improved: wherefore in many they perish through mere sloth and negligence.
(5.) Satan applies all his engines to the defeatment of these beginnings of any good in the souls of men.
(6.) That which effectually and utterly overthrows this work, which causeth them to cast off these heavenly warnings, is mere love of lusts and pleasures, or the unconquered adherence of a corrupted heart unto sensual and sinful objects, that offer present satisfaction unto its carnal desires. By this means is this work of the Spirit of God in the hearts and minds of many utterly defeated, to the increase of their guilt, an addition to their natural hardness, and the ruin of their souls. But in some of them he is graciously pleased to renew his work, and by more effectual means to carry it on to perfection, as shall be afterward declared.
Now, there is scarce any of these instances of the care and watchfulness of God over the souls of men whom he designs either to convince or convert, for the ends of his own glory, but the holy person whom we have proposed as an example gives an account of them in and towards himself, declaring in like manner how, by the ways and means mentioned, they were frustrated, and came to nothing. Such were the warnings which he acknowledged that God gave him by the persuasions and exhortations of his mother, lib. 2. cap. 3; such were those which he had in sicknesses of
424
his own, and in the death of his dear friend and companion, lib. 4. cap. 5-7. And in all the several warnings he had from God, he chargeth the want and guilt of their non-improvement on his natural blindness, his mind being not illuminated, and the corruption of his nature not yet cured, with the efficacy of evil society, and the course of the world in the places where he lived. But it would be tedious to transcribe the particular accounts that he gives of these things, though all of them singularly worthy of consideration: for I must say, that, in my judgment, there is none among the ancient or modem divines unto this day, who, either in the declarations of their own experiences, or their directions unto others, have equaled, much less him, in an accurate search and observation of all the secret actings of the Spirit of God on the minds and souls of men, both towards and in their recovery or conversion; and in order hereunto, scarce anyone not divinely inspired hath so traced the way of the serpent, or the effectual working of original sin in and on the hearts of men, with the efficacy communicated thereunto by various temptations and occasions of life in this world. The ways, also, whereby the deceitfulness of sin, in compliance with objective temptations, doth seek to elude and frustrate the work of God's grace, when it begins to attempt the strongholds of sin in the heart, were exceedingly discovered unto him. Neither hath any man more lively and expressly laid open the power of effectual and victorious grace, with the manner of its operation and prevalency. And all these things, by the guidance of the good Spirit of God and attendance unto the word, did he exemplify from his own experience in the whole work of God towards him; only it must be acknowledged that he declareth these things in such a way and manner, as also with such expressions, as many in our days would cry out on as fulsome and fanatical.
THIRDLY, In the way of calling men unto the saving knowledge of God, the Holy Spirit convinceth them of sin, or he brings them under the power of a work of conviction.
It is not my design, nor here in my way, to handle the nature of the work of conviction, the means, causes, and effects of it. Besides, it hath been done at large by others. It is sufficient unto my purpose, --
1. To show the nature of it in general;
2. The causes of it;
425
3. The ways whereby men lose their convictions, and so become more and more hardened in sin;
4. How the Holy Spirit doth carry on the work in some unto complete conversion unto God: --
1. For the nature of it in general, it consists in a fixing the vain mind of a sinner upon a due consideration of sin, its nature, tendency, and end, with his own concernment therein, and a fixing of a due sense of sin upon the secure mind of the sinner, with suitable affections unto its apprehensions. The warnings, before insisted on, whereby God excites men to some steady notices of him and themselves, are like calls given unto a man in a profound sleep, whereat being startled he lifts up himself for a little space, but oppressed with the power of his deep slumber, quickly lays him down again, as Austin expresseth it; but this work of conviction abides with men, and they are no way able speedily to disentangle themselves from it.
Now, the mind of man, which is the subject of this work of conviction, hath two things distinctly to be considered in it: -- first, The understanding, which is the active, noetical, or contemplative power and faculty of it; second, The affections, wherein its passive and sensitive power doth consist. With respect hereunto there are two parts of the work of conviction: --
(1.) The fixing of the mind, the rational, contemplative power of it, upon a due consideration of sin;
(2.) The fixing of a due sense of sin on the practical, passive, sensible part of the mind, -- that is, the conscience and affections, as was aid before: --
(1.) It is a great work, to fix the vain mind of an unregenerate sinner on a due consideration of sin, its nature and tendency. The darkness of their own mind and inexpressible vanity, -- wherein I place the principal effect of our apostasy from God, -- do disenable, hinder, and divert them from such apprehensions. Hence God so often complains of the foolishness of the people, that they would not consider, that they would not be wise to consider their latter end. We find by experience this folly and vanity in many unto an astonishment. No reasons, arguments, entreaties, by all that is naturally dear to them, no necessities, can prevail with them to fix their
426
minds on a due consideration of sin. Moreover, Satan now employs all his engines to beat off the efficacy and power of this work; and when his temptations and delusions are mixed with men's natural darkness and vanity, the mind seems to be impregnably fortified against the power of conviction: for although it be [only] real conversion unto God that overthrows the kingdom of Satan in us, yet this work of conviction raiseth such a combustion in it that he cannot but fear it will be its end; and this strong man armed would, if possible, keep his goods and house in peace. Hence all sorts of persons have daily experience, in their children, servants, relations, how difficult, yea, how impossible, it is to fix their minds on a due consideration of sin, until it be wrought in them by the exceeding greatness of the power of the Spirit of God. Wherefore, herein consists the first part of this work of conviction, -- it fixeth the mind on a due consideration of sin. So it is expressed, <195103>Psalm 51:3, "My sin is ever before me." God "reproves men," and "sets their sins in order before their eyes," <195021>Psalm 50:21. Hence they are necessitated, as it were, always to behold them, and that which way soever they turn themselves. Fain they would cast them behind their backs, or cast out the thoughts of them, but the arrows of God stick in them, and they cannot take off their minds from their consideration. And whereas there are three things in sin, --
1st. The original of it, and its native inherence in us, as <195105>Psalm 51:5;
2dly. The state of it, or the obnoxiousness of men to the wrath of God on the account thereof, <490201>Ephesians 2:1-3;
3dly. The particular sins of men's lives; -- in the first part of the work of conviction, the minds of men are variously exercised with respect unto them, according as the Spirit of God is pleased to engage and fix them.
(2.) As the mind is hereby fixed on the consideration of sin, so a sense of sin must also be fixed on the mind, -- that is, the conscience and affections. A bare contemplation of the concernments of sin is of little use in this matter. The Scripture principally evidenceth this work of conviction, or placeth it in this effect of a sense of sin, in trouble, sorrow, disquietment of mind, fear of ruin, and the like: see <440237>Acts 2:37, 24:25. But this I must not enlarge upon. This, therefore, is the second thing which we observe in God's gracious actings towards the recovery of the souls of men from their apostasy and from under the power of sin.
427
2. The principal efficient cause of this work is the Holy Ghost; the preaching of the word, especially of the law, being the instrument which he maketh use of therein. The knowledge of sin is by the law, both the nature, guilt, and curse belonging to it, <450707>Romans 7:7. There is, therefore, no conviction of sin but what consists in an emanation of light and knowledge from the doctrine of the law, with an evidence of its power and a sense of its curse. Other means, as afflictions, dangers, sicknesses, fears, disappointments, may be made use of to excite, stir up, and put an edge upon the minds and affections of men; yet it is, by one means or other, from the law of God that such a discovery is made of sin unto them, and such a sense of it wrought upon them, as belong unto this work of conviction. But it is the Spirit of God alone that is the principal efficient cause of it, for he works these effects on the minds of men. God takes it upon himself, as his own work, to "reprove men, and set their sins in order before their eyes," <195021>Psalm 50:21. And that this same work is done immediately by the Spirit is expressly declared, <431608>John 16:8. He alone it is who makes all means effectual unto this end and purpose. Without his especial and immediate actings on us to this end, we may hear the law preached all the days of our lives and not be once affected with it.
And it may, by the way, be worth our observation to consider how God, designing the calling or conversion of the souls of men, doth, in his holy, wise providence, overrule all their outward concernments, so as that they shall be disposed into such circumstances as conduce to the end aimed at. Either by their own inclinations and choice, or by the intervention of accidents crossing their inclinations and frustrating their designs, he will lead them into such societies, acquaintances, relations, places, means, as he hath ordained to be useful unto them for the great ends of their conviction and conversion. So, in particular, Austin aboundeth in his contemplation on the holy, wise providence of God, in carrying of him from Carthage to Rome, and from thence to Milan, where he heard Ambrose preach every Lord's day; which proved at length the means of his thorough conversion to God. And in that whole course, by his discourse upon it, he discovers excellently, as, on the one hand, the variety of his own projects and designs, his aims and ends, which ofttimes were perverse and froward; so, on the other, the constant guidance of divine Providence, working powerfully through all occurrences towards the blessed end designed for
428
him. And I no way doubt but that God exercised him unto those distinct experiences of sin and grace in his own heart and ways, because he had designed him to be the great champion of the doctrine of his grace against all its enemies, and that not only in his own age, wherein it met with a fierce opposition, but also in all succeeding ages, by his excellent labors, preserved for the use of the church: see Confess. lib. 5. cap. 7-9, etc.
"Tu spes mea [et portio mea] in terra viventium, ad mutandum terrarum locum pro salute animae mea, et Carthagini stimulos quibus inde avellerer admovebas, et Romae illecebras quibus attraherer, proponebas mihi per homines, qui diligunt vitam mortuam, hinc insana facientes, inde vana pollicentes, et ad corrigendos gressus meos, utebaris occulte et illorum et mea perversitate," cap. 8;
-- "Thou who art my hope [and my portion] in the land of the living, that I might remove from one country to another, for the salvation of my soul, didst both apply goads unto me at Carthage, whereby I might be driven from thence, and proposedst allurements unto me at Rome, whereby I might be drawn thither; and this thou didst by men: who love the dead life in sin, here doing things outrageous, there promising things desirable to vain minds, whilst thou, to correct and reform my ways, didst secretly make use of their frowardness and mine."
3. It must be granted that many on whom this work hath been wrought, producing great resolutions of amendment and much reformation of life, do lose all the power and efficacy of it, with all the impressions it had made on their affections. And some of these wax worse and more profligate in sinning than ever they were before; for having broken down the dam of their restraints, they pour out their lusts like a flood, and are more senseless than ever of those checks and fears with which before they were bridled and awed, 2<610220> Peter 2:20-22. So the person lately mentioned declares, that after many convictions which he had digested and neglected, he was grown so obdurate and senseless, that falling into a fever, wherein he thought he should die and go immediately unto hell, he had not that endeavor afar deliverance and mercy which he had many years before on lesser dangers. And this perverse effect is variously brought about: --
429
(1.) It is with most an immediate product of the power of their own lust. Especially is it so with them who together with their convictions receive no gifts of the Holy Ghost; for, as we observed, their lusts being only checked and controlled, not subdued, they get new strength by their restraint, and rebel with success against conviction. Such as these fall away from what they have attained suddenly, <401305>Matthew 13:5, 21. One day they seem to lie in hell by the terror of their convictions, and the next to be hasting towards it by their sins and pollutions: see <421124>Luke 11:24-26; <280604>Hosea 6:4.
(2.) This apostasy is promoted and hastened by others; as, --
[1.] Such as undertake to be spiritual guides and instructors of men in their way towards rest, who being unskillful in the word of righteousuess, do heal their wounds slightly, or turn them out of the way. Seducers also, it may be, interpose their crafty deceits, whereby they lie in wait to deceive, and so turn men off from those good ways of God whereinto they would otherwise enter. So it fell out with Austin, who, beginning somewhat to inquire after God, fell into the society and heresy of the Manichees, which frustrated all the convictions which by any means he had received.
[2.] Such as directly, and that perhaps with importunity and violence, will endeavor to draw men back into the ways of the world and the pursuit of their lusts, <200111>Proverbs 1:11-14. So the same person declares with what earnestness and restless importunities some of his companions endeavored to draw him unto the spectacles and plays at Rome. And it is not easily imagined with what subtlety some persons will entice others into sinful courses, nor what violence they will use in their temptations, under a pretense of love and friendship.
[3.] The awe that is put on the minds of men in their convictions, arising from a dread of the terror of the law, and the judgments of God threatened therein, is apt of itself to wear off when the soul is a little accustomed unto it, and yet sees no evil actually to ensue, <210811>Ecclesiastes 8:11; 2<610304> Peter 3:4.
4. In some the Holy Spirit of God is pleased to carry on this work of conviction towards a farther blessed issue, and then two things ensue thereon in the minds of them who are so convinced: --
430
(1.) There will follow great and strange conflicts between their corruptions and their convictions. And this doth especially manifest itself in them who have been accustomed unto a course of sinning, or have any particular sin wherein they delight, and by which they have given satisfaction unto their lusts; for the law, coming with power and terror on the conscience, requires a relinquishment of all sins, at the eternal peril of the soul. Sin hereby is incited and provoked, f134 and the soul begins to see its disability to conflict with that which before it thought absolutely in its own power: for men that indulge themselves in their sins doubt not but that they can leave them at their pleasure; but when they begin to make head against them on the command of the law, they find themselves to be in the power of that which they imagined to be in theirs. So doth sin take occasion by the commandment to work in men all manner of concupiscence; and those who thought themselves before to be alive do find that it is sin which lives, and that themselves are dead, <450707>Romans 7:7-9. Sin rising up in rebellion against the law, discovers its own power, and the utter impotency of them in whom it is to contest with it or destroy it. But yet men's convictions in this condition will discover themselves, and operate two ways, or in a twofold degree: --
[1.] They will produce some endeavors and promises of amendment and reformation of life. These men are unavoidably cast upon or wrought unto, to pacify the voice of the law in their consciences, which bids them do so or perish. But such endeavors or promises, for the most part, hold only unto the next occasion of sinning or temptation. An access of the least outward advantage or provocation unto the internal power of sin slights all such resolutions, and the soul gives up itself unto the power of its old ruler. Such effects of the word are described, <280604>Hosea 6:4. So Austin expresseth his own experience after his great convictions and before his full conversion, lib. 8. cap. 5:
"Suspirabam ligatus non ferro alieno, sed mea ferrea voluntate. Velle meum tenebat inimicus, et inde mihi catenam fecerat et constrinxerat me. Quippe ex voluntate perversa facta est libido, et dum servitur libidini, facta est consuetudo; et dum consuetudini non resistitur, facta est necessitas. Quibus quasi ansulis sibimet innexis, unde catenam appellavi, tenebat me obstrictum dura servitus."
431
And he shows how faint and languid his endeavors were for reformation and amendment:
"Sarcinâ saeculi, velut somno adsolet, dulciter premebar, et cogitationes quibus meditabar in te, similes erant conatibus expergisci volentium, qui tamen superati soporis altitudine remerguntur."
And he confesseth that although, through the urgency of his convictions, he could not but pray that he might be freed from the power of sin, yet, through the prevalency of that power in him, he had a secret reserve and desire not to part with that sin which he prayed against, cap 7:
"Petieram a te castitatem et dixeram, Da mihi castitatem et continentiam, sed noli modo. Timebam enim ne me cito exaudires, et cito sanares a morbo concupiscentiae, quam malebam expleri quam extingui."
[2.] These endeavors do arise unto great perplexities and distresses; for after awhile, the soul of a sinner is torn and divided between the power of corruption and the terror of conviction. f135 And this falls out upon a double account: --
1st. Upon some occasional sharpening of former convictions, when the sense of them has been ready to wear off.
2dly. From the secret insinuation of a principle of spiritual life and strength into the will, whose nature and power the soul is as yet unacquainted withal.
Of both these we have signal instances in the person before mentioned; for after all the means which God had used towards him for his conversion, whilst yet he was detained under the power of sin, and ready on every temptation to revert to his former courses, he occasionally heard one Pontitianus giving an account of the conversion of two eminent courtiers, who immediately renounced the world, and betook themselves wholly to the service of God. This discourse God was pleased to make use of farther to awake him, and even to amaze him. Lib. 8. cap. 7:
"Narrabat hoc Pontitianus; tu autem, Domine, inter verba ejus retorquebas me ad meipsum, auferens me a dorso meo ubi me
432
posueram, dum nollem me attendere, et constituebas me ante faciem meam, ut viderem quam turpis essem, quam distortus et sordidus, maculosus et ulcerosus: et videbam et horrebam, et quo a me fugerem non erat. Et si conabar a me avertere aspectum narrabat ille quod narrabat, et tu me rursus opponebas mihi, et impingebas me in oculos meos, ut invenirem iniquitatem meam et odissem."
And a little after,
"Ita rodebar intus et confundebar pudore horribili vehementer, cum Pontitianus talia loqueretur."
The substance of what he says is, that in and by that discourse of Pontitianus, God held him to the consideration of himself, caused him to see and behold his own filth and vileness, until he was horribly perplexed and confounded in himself. So it often falls out in this work of the Spirit of God. When his first warnings are not complied withal, when the light he communicates is not improved, upon the return of them they shall be mixed with some sense of severity.
This effect, I say, proceeds from hence, that under this work God is pleased secretly to communicate a principle of grace or spiritual life unto the will. This, therefore, being designed to rule and bear sway in the soul, begins its conflict effectually to eject sin out of its throne and dominion; for whereas, when we come under the power of grace, sin can no longer have dominion over us, <450614>Romans 6:14; so the Spirit begins now to "lust against the flesh," as <480517>Galatians 5:17, aiming at and intending a complete victory or conquest. There was, upon bare conviction, a contest before in the soul, but it was merely between the mind and conscience on the one hand, and the will on the other. The will was still absolutely bent on sin, only some head was made against its inclinations by the light of the mind before sin, and rebukes of conscience after it; but the conflict begins now to be in the will itself. A new principle of grace being infused thereinto, opposeth those habitual inclinations unto evil which were before predominant in it. This fills the mind with amazement, and in some brings them to the very door of despair, because they see not how nor when they shall be delivered. So was it with the person instanced in. Lib. 8. cap. 5:
433
"Voluntas nova quae mihi esse coeperat, ut te gratis colerem fruique te vellem, Deus, sola certa jucunditas, nondum erat idonea ad superandam priorem vetustate roboratam. Ita duae voluntates meae, una vetus, alia nova, illa carnalis, illa spiritualis, confligebant inter se, atque discordando dissipabant animam meam. Sic intelligebam in me ipso experimento id quod legeram, quomodo `caro concupisceret adversus Spiritum, et Spiritus adversus carnem.' Ego quidem in utroque, sed magis ego in eo quod in me approbabam quam in eo quod in me improbabam. Ibi enim magis jam non ego, quia ex magna parte id patiebar invitus, quod faciebam volens;"
-- "The new will which began to be in me, whereby I would love thee, O my God, the only certain sweetness, was not yet able to overcome my former will, confirmed by long continuance. So my two wills, the one old, the other new, the one carnal, the other spiritual, conflicted between themselves, and rent my soul by their disagreement. Then did I understand by experience in myself what I had read, how `the flesh lusteth against the Spirit, and the Spirit against the flesh.' I was myself on both sides, but more in that which I approved in myself than in what I condemned in myself. I was not more in that which I condemned, because for the most part I suffered it unwillingly, rather than did it willingly." This conflict between grace and sin in the will he most excellently expresseth, cap. 9-11, delivering those things which more or less are evident in the experience of those who have passed through this work. His fluctuations, his promises, his hopes and fears, the ground he got and lost, the pangs of conscience and travail of soul which he underwent in the new birth, are all of them graphically represented by him.
In this tumult and distress of the soul, God oftentimes quiets it by some suitable word of truth, administered unto it either in the preaching of the gospel, or by some other means disposed in his providence unto the same end. In the midst of this storm and disorder, he comes and says, "Peace, be still;" for, together with his word, he communicates some influence of his grace that shall break the rebellious strength, and subdue the power of sin, and give the mind satisfaction in a full resolution for its everlasting relinquishment. So was it with him mentioned. When in the condition described, he was hurried up and down almost like a distracted person,
434
whilst he suffered the terrors of the Lord, sometimes praying, sometimes weeping, sometimes alone, sometimes in the company of his friends, sometimes walking, and sometimes lying on the ground, he was, by an unusual occurrence, warned to take up a book and read. The book next him was that of Paul's Epistle, which taking up and opening, the place he first fixed his eyes upon was <451313>Romans 13:13, 14,
"Let us walk honestly, as in the day; not in rioting and drunkenness, not in chambering and wantonness, not in strife and envying. But put ye on the Lord Jesus Christ, and make not provision for the flesh, to fulfill the lusts thereof."
Immediately on the reading of these words, there was an end put unto his perplexing conflict. He found his whole soul, by the power of almighty grace, subdued wholly to the will of God, and fixed unto a prevalent resolution of adhering to him with a relinquishment of sin, with an assured composure upon the account of the success he should have therein through Jesus Christ. Immediately he declared what he had done, what had befallen him, first to his friend, then to his mother; which proved the occasion of conversion to the one and inexpressible joy to the other. The end of the story deserves to be reported in his own words:
"Arripui librum, aperui, et legi.... Nec ultra volui legere, nec opus erat; statim quippe cum fine hujusce sententiae, quasi luce securitatis infusâ cordi meo, omnes dubitationis tenebrae diffugerunt. Tum interjecto aut digito aut nescio quo alio signo, codicem clausi, et tranquillo jam vultu indicavi Alypio. At ille quid in se ageretur, quod ego nesciebam, sic indicavit: petit videre quid legissem. Ostendi, et attendit etiam ultra quam ego legeram, et ignorabam quid sequeretur. Sequebatur vero, `Infirmum autem in fide recipite,' quod ille ad se retulit, mihique aperuit. Sed tali admonitione firmatus est, placitoque ac proposito bono, et congruentissimo suis moribus, quibus a me in melius jam olim valde longeque distabat, sine ulla turbulenta cunctatione conjunctus est. Inde ad matrem ingredimur. Indicamus, gaudet. Narramus quemadmodum gestum sit; exultat et triumphat, et benedicit tibi, qui potens es ultra quam petimus aut intelligimus facere," lib. 8. cap. 12;
435
-- "Having read these verses, I would read no more, nor was there any need that so I should do; for upon the end of that sentence, as if a light of peace or security had been infused into my heart, all darkness of doubts fled away. Marking the book with my finger put into it, or by some other sign, I shut it, and with a quiet countenance declared what was done to Alypius; and hereupon he also declared what was at work in himself, whereof I was ignorant. He desired to see what I had read; which when I had showed him, he looked farther than I had read, nor did I know what followed. But it was this, `Him that is weak in the faith receive;' which he applied unto himself, and declared it unto me. Confirmed by this admonition, with a firm purpose, and suitable to his manners, wherein he formerly much excelled me, he was joined to me without any turbulent delay. We go in hereon unto my mother, and declare what was done; she rejoiceth. We make known the manner of it how it was done; she exulteth and triumpheth, and blesseth thee, O God, who art able to do for us more than we know how to ask or understand." And these things doth the holy man express to bear witness, as he says, "adversus typhum humani generis," -- to "repress the swelling pride of mankind." And in the example of Alypius we have an instance how variously God is pleased to effect this work in men, carrying some through strong convictions, deep humiliations, great distresses, and perplexing terrors of mind, before they come to peace and rest; leading others gently and quietly, without any visible disturbances, unto the saving knowledge of himself by Jesus Christ.
(2.) A second thing which befalls men under this work of conviction, is a dread and fear as to their eternal condition. There doth befall them an apprehension of that wrath which is due to their sins, and threatened in the curse of the law to be inflicted on them. This fills them with afflictive perturbations of mind, with dread and terror, consternation and humbling of their souls thereon. And what befalls the minds of men on this account is handled by some distinctly, under the names or titles of "dolor legalis," "timor servilis," "attritio mentis," "compunctio cordis," "humiliatio animae," -- "legal sorrow," "servile fear," "attrition of mind," "compunction," and "humiliation," and the like. And as these things have been handled most of them by modern divines, and cast into a certain series and dependence on one another, with a discovery of their nature and degrees, and how far they are required in order unto sincere conversion and
436
sound believing; so they are all of them treated on, in their way, by the schoolmen, as also they were before them by many of the fathers. The charge, therefore, of novelty, which is laid by some against the doctrine of these things, ariseth from a fulsome mixture of ignorance and confidence. Whether, therefore, all things that are delivered concerning these things be right or no, sure enough I am that the whole doctrine about them, for the substance of it, is no newer than the gospel, and that it hath been taught in all ages of the church. What is needful to be received concerning it I shall reduce to the ensuing heads: --
[1.] Conviction of sin being ordinarily by the law, either immediately or by light and truth thence derived, there doth ordinarily accompany it a deep sense and apprehension of the eternal danger which the soul is liable unto on the account of the guilt of the sin whereof it is convinced; for the law comes with its whole power upon the mind and conscience. Men may be partial in the law; the law will not be partial. It doth not only convince by its light, but also at the same time condemns by its authority; for what the law speaks, "it speaks unto them that are under the law." It takes men under its power, then, shutting them under sin, it speaks unto them in great severity. This is called the coming of the commandment, and slaying of a sinner, <450709>Romans 7:9.
[2.] This apprehension will ordinarily ingenerate disquieting and perplexing affections in the minds of men; nor can it be otherwise where it is fixed and prevalent; as, --
1st. Sorrow and shame for and of what they have done. Shame was the first thing wherein conviction of sin discovered itself, <010307>Genesis 3:7. And sorrow always accompanieth it. <440237>Acts 2:37, hearing these things, katenug> hsan th|~ kardia> ,| -- "they were pierced with perplexing grief in their heart." Their eyes are opened to see the guilt and sense of sin, which pierceth them through with dividing sorrow.
2dly. Fear of eternal wrath. This keeps the soul in bondage, <580215>Hebrews 2:15, and is accompanied with torment. The person so convinced believes the threatening of the law to be true, and trembles at it; an eminent instance whereof we have in our first parents also, <010308>Genesis 3:8, 10.
437
3dly. Perplexing unsatisfactory inquiries after means and ways for deliverance out of this present distress and from future misery. "What shall we do? what shall we do to be saved?" is the restless inquiry of such persons, <330606>Micah 6:6, 7; <440237>Acts 2:37, 16:30.
[3.] These things will assuredly put the soul on many duties, as prayer for deliverance, abstinence from sin, endeavors after a general change of life; in all which, and the like, this conviction puts forth and variously exerciseth its power.
[4.] We do not ascribe the effects intended unto the mere working of the passions of the minds of men upon the rational consideration of their state and condition; which yet cannot but be grievous and afflictive. These things may be so proposed unto men and pressed on them as that they shall not be able to avoid their consideration, and the conclusions which naturally follow on them; and yet they may not be in the least affected with them, as we see by experience. Wherefore we say, moreover, that the law or the doctrine of it, when the consciences of men are effectually brought under its power, is accompanied with a secret virtue from God, called a "spirit of bondage;" which causeth a sense of the curse of it to take a deep impression on the soul, to fill it with fear and dread, yea, sometimes with horror and despair. This the apostle calls the "spirit of bondage unto fear," <450815>Romans 8:15, and declares at large how all that are under the law, -- that is, the convincing and condemning power of it, -- are in bondage; nor doth the law in the administration of it lead or gender unto anything else but bondage, <480422>Galatians 4:22-24.
[5.] The substance of these things is ordinarily found in those who are converted unto God when grown up unto the use of reason, and capable of impressions from external administrations. Especially are they evident in the minds and consciences of such as have been engaged in any open sinful course or practice. But yet no certain rule or measure of them can be prescribed as necessary in or unto any antecedaneously unto conversion. To evince the truth hereof two things may be observed: --
1st. That perturbations, sorrows, dejections, dread, fears, are no duty unto any; only they are such things as sometimes ensue or are immitted into the mind upon that which is a duty indispensable, namely, conviction of sin. They belong not to the precept of the law,
438
but to its curse. They are no part of what is required of us, but of what is inflicted on us. There is a gospel sorrow and humiliation after believing that is a duty, that is both commanded and hath promises annexed unto it; but this legal sorrow is an effect of the curse of the law, and not of its command.
2dly. God is pleased to exercise a prerogative and sovereignty in this whole matter, and deals with the souls of men in unspeakable variety. Some he leads by the gates of death and hell unto rest in his love, like the people of old through the waste and howling wilderness into Canaan; and the paths of others he makes plain and easy unto them. Some walk or wander long in darkness; in the souls of others Christ is formed in the first gracious visitation.
[6.] There is, as was said, no certain measure or degree of these accidents or consequents of conviction to be prescribed unto any as antecedaneously necessary to sincere conversion and sound believing; but these two things in general are so: --
1st. Such a conviction of sin, -- that is, of a state of sin, of a course of sin, of actual sins, against the light of natural conscience, -- as that the soul is satisfied that it is thereby obnoxious unto the curse of the law and the wrath of God. Thus, at least, doth God conclude and shut up everyone under sin on whom he will have mercy; for "every mouth must be stopped, and all the world become guilty before God," <450319>Romans 3:19; <480322>Galatians 3:22. Without this no man ever did, nor ever will, sincerely believe in Jesus Christ; for he calleth none unto him but those who in some measure are weary or thirsty, or one way or other seek after deliverance. "The whole," he tells us, -- that is, those who so conceit themselves, -- "have no need of a physician;" they will neither inquire after him nor care to go unto him when they are invited so to do. See <233202>Isaiah 32:2.
2dly. A due apprehension and resolved judgment that there is no way within the compass of a man's own contrivance to find out, or his ability to make use of and to walk in, nor any other way of God's appointment or approbation, which will deliver the soul in and from the state and condition wherein it is and that which it fears, but only that which is proposed in the gospel by Jesus Christ.
439
[7.] Where these things are, the duty of a person so convinced. is, --
1st, To inquire after and to receive the revelation of Jesus Christ, and the righteousness of God in him, <430112>John 1:12. And in order hereunto, he ought, --
(1st.) To own the sentence of the law under which he suffereth, justifying God in his righteousness and the law in its holiness, whatever be the issue of this dispensation towards himself, <450319>Romans 3:19, 20, 7:12, 13; for God in this work intends to break the stubbornness of men's hearts, and to hide pride from them, chapter<450304> 3:4.
(2dly.) Not hastily to believe everything that will propose itself unto him as a remedy or means of relief, <330606>Micah 6:6, 7. The things which will present themselves in such a case as means of relief are of two sorts: --
[1st.] Such as the fears and superstitions of men have suggested or will suggest. That which hath raised all the false religion which is in the world is nothing but a contrivance for the satisfaction of men's consciences under convictions. To pass by Gentilism, this is the very life and soul of Popery. What is the meaning of the sacrifice of the mass, of purgatory, of pardons, penances, indulgences, abstinences, and the like things innumerable, but only to satisfy conscience by them, perplexed with a sense of sin? Hence many among them, after great and outrageous wickednesses, do betake themselves to their highest monastical severity. The life and soul of superstition consists in endeavors to quiet and charm the consciences of men convinced of sin.
[2dly.] That which is pressed with most vehemency and plausibility, being suggested by the law itself, in a way of escape from the danger of its sentence, as the sense of what it speaks, represented in a natural conscience, is legal righteousness, to be sought after in amendment of life. This proposeth itself unto the soul, as with great importunity, so with great advantages, to further its acceptance; for, -- First, The matter of it is unquestionably necessary, and without it in its proper place, and with respect unto its proper end, there is no sincere
440
conversion unto God. Secondly, It is looked on as the sense of the law, or as that which will give satisfaction thereunto. But there is a deceit in all these things as to the end proposed, and if any amendment of life be leaned on to that purpose, it will prove a broken reed, and pierce the hand of him that rests upon it; for although the law require at all times an abstinence from sin, and so for the future, which in a sinner is amendment of life, yet it proposeth it not as that which will deliver any soul from the guilt of sin already contracted, which is the state under consideration. And if it win upon the mind to accept of its terms unto that end or purpose, it can do no more, nor will do less, than shut up the person under its curse.
2dly. It is the duty of persons in such a condition to beware of entangling temptations; as, --
(1st.) That they have not attained such a degree of sorrow for sin and humiliation as is necessary unto them that are called to believe in Jesus Christ. There was, indeed, more reason of giving caution against temptations of this kind in former days, when preachers of the gospel dealt more severely, -- I wish I may not also say more sincerely, -- with the consciences of convinced sinners, than it is the manner of most now to do. But it is yet possible that herein may lie a mistake, seeing no such degrees of these things as some may be troubled about are prescribed for any such end either in the law or gospel.
(2dly.) That those who persuade them to believe know not how great sinners they are. But yet they know that Christ called the greatest; and it is an undervaluation of the grace of Christ to suppose that the greatest sins should disappoint the effects of it in any that sincerely come unto him.
FOURTHLY, The last thing, whereby this work of conversion to God is completed, as to the outward means of it, which is the ingenerating and acting of faith in God by Jesus Christ, remains alone to be considered, wherein all possible brevity and plainness shall be consulted; and I shall comprise what I have to offer on this head in the ensuing observations: --
1. This is the proper and peculiar work of the gospel, and ever was so from the first giving of the promise. "The law was given by Moses, but
441
grace and truth came by Jesus Christ," <430117>John 1:17; <450116>Romans 1:16; 1<600123> Peter 1:23; <590118>James 1:18; <490308>Ephesians 3:8-10.
2. To this purpose it is necessary that the gospel, -- that is, the doctrine of it concerning redemption, righteousness, and salvation, by Jesus Christ, -- be declared and made known to convinced sinners. And this also is an effect of sovereign wisdom and grace, <451013>Romans 10:13-15.
3. The declaration of the gospel is accompanied with a revelation of the will of God with respect unto the faith and obedience of them unto whom it is declared. "This is the work of God," the work which he requires at our hands, "that we believe on him whom he hath sent," <430629>John 6:29. And this command of God unto sinners, to believe in the Lord Jesus Christ for life and salvation, the gospel teacheth us to press from the manifold aggravations which attend the sin of not complying therewith: for it is, as therein declared, --
(1.) A rejection of the testimony of God, which he gives unto his wisdom, love, and grace, with the excellency and certainty of the way of salvation of sinners by Jesus Christ; which is to make God a liar, 1<620510> John 5:10; <430333>John 3:33.
(2.) A contempt of love and grace, with the way and means of their communication to lost sinners by the blood of the Son of God; which is the highest provocation that can be offered unto the divine Majesty.
4. In the declaration of the gospel, the Lord Christ is in an especial manner proposed as crucified and lifted up for the especial object of our faith, <430314>John 3:14, 15; <480301>Galatians 3:1. And this proposition of Christ hath included in it an invitation unto all convinced sinners to come unto him for life and salvation, <235501>Isaiah 55:1-3, 65:1.
5. The Lord Christ being proposed unto sinners in the gospel, and their acceptance or receiving of him being urged on them, it is withal declared for what end he is so proposed; and this is, in general, to "save them from their sins," <400121>Matthew 1:21, or "the wrath to come," whereof they are afraid, 1<520110> Thessalonians 1:10: for in the evangelical proposition of him there is included, --
442
(1.) That there is a way yet remaining for sinners whereby they may escape the curse of the law and the wrath of God, which they have deserved, <19D004>Psalm 130:4; Job<183324> 33:24; <440412>Acts 4:12.
(2.) That the foundation of these ways lies in an atonement made by Jesus Christ unto the justice of God, and satisfaction to his law for sin, <450325>Romans 3:25; 2<470521> Corinthians 5:21; <480313>Galatians 3:13.
(3.) That God is well pleased with this atonement, and his will is that we should accept of it and acquiesce in it, 2<470518> Corinthians 5:18-20; <235311>Isaiah 53:11, 12; <450510>Romans 5:10, 11.
6. It is proposed, and promised that through and upon their believing, -- that is, on Christ as proposed in the gospel, for the only way of redemption and salvation, -- convinced sinners shall be pardoned, justified, and acquitted before God, discharged of the law against them, through the imputation unto them of what the Lord Christ hath done for them and suffered in their stead, <450801>Romans 8:1, 3, 4, 10:3, 4; 1<460130> Corinthians 1:30, 31; 2<470521> Corinthians 5:21; <490208>Ephesians 2:8-10.
7. To prevail with and win over the souls of men unto a consent to receive Christ on the terms wherein he is proposed, -- that is, to believe in him and trust unto him, to what he is, hath done and suffered, and continueth to do, for pardon of sin, life, and salvation, -- the gospel is filled with arguments, invitations, encouragements, exhortations, promises, all of them designed to explain and declare the love, grace, faithfulness, and good-will of God herein. In the due management and improvement of these parts of the gospel consists the principal wisdom and skill of the ministers of the New Testament.
8. Among these various ways or means of the declaration of himself and his will, God frequently causeth some especial word, promise, or passage to fix itself on the mind of a sinner; as we saw it in the instance before insisted on. Hereby the soul is first excited to exert and act the faith wherewith it is endued by the effectual working of the Spirit of God before described; and by this means are men directed unto rest, peace, and consolation, in that variety of degrees wherein God is pleased to communicate them.
443
9. This acting of faith on Christ, through the promise of the gospel, for pardon, righteousness, and salvation, is inseparably accompanied with, and that faith is the root and infallible cause of, a universal engagement of heart unto all holy obedience to God in Christ, with a relinquishment of all known sin, necessarily producing a thorough change and reformation of life and fruitfulness in obedience: for as, upon a discovery of the love of God in Christ, the promises whereby it is exhibited unto us being mixed with faith, the soul of a poor sinner will be filled with godly sorrow and shame for its former sins, and will be deeply humbled for them; so all the faculties of it being now renewed and inwardly changed, it can no more refrain from the love of holiness and from an engagement into a watchful course of universal obedience unto God, by such free actings as are proper unto it, than one that is newborn can refrain from all acts of life natural, in motion, desire of food, and the like. Vain and foolish, therefore, are the reproaches of some, who, in a high course of a worldly life and profane, do charge others with preaching a justification by faith alone in Christ Jesus, unto a neglect of holiness, righteousness, and obedience to God, which such scoffers and fierce despisers of all that are good do so earnestly plead for. Those whom they openly reflect upon do unanimously teach that the faith which doth not purify the heart and reform the life, which is not fruitful in good works, which is not an effectual cause and means of repentance and newness of life, is not genuine nor pleadable unto justification, but empty, dead, and that which, if trusted unto, will eternally deceive the souls of men. They do all of them press the indispensable necessity of universal holiness, godliness, righteousness, or obedience to all the commands of God, on surer principles, with more cogent arguments, in a more clear compliance with the will, grace, and love of God in Christ, than any they pretend unto who ignorantly and falsely traduce them as those who regard them not. And as they urge an obediential holiness which is not defective in any duty, either towards God or man, which they either plead for or pretend unto, so it contains that in it which is more sublime, spiritual, and heavenly than what they are either acquainted with or do regard; which in its proper place shall be made more fully to appear.
10. Those who were thus converted unto God in the primitive times of the church were, upon their confession or profession hereof, admitted into
444
church-society and to a participation of all the mysteries thereof. And this being the common way whereby any were added unto the fellowship of the faithful, it was an effectual means of intense love without dissimulation among them all, on the account of their joint interest in the grace of our Lord Jesus Christ. And I shall shut up this discourse with one instance hereof, given us by Austin, in the conversion and admission into church-society of Victorinus, a Platonical philosopher, as he received the story from Simplicianus, by whom he was baptized:
"Ut ventum est ad horam profitendae fidei quae verbis certis conceptis retentisque memoriter, de loco eminentiore, in conspectu populi fidelis, Romae reddi solet ab eis qui accessuri sunt ad gratiam tuam, oblatum esse dicebat Victorino a presbyteris, ut secretius redderet, sicut nonnullis qui verecundia trepidaturi videbantur, offerri mos erat; illum autem maluisse salutem suam in conspectu sanctae multitudinis profiteri. Non enim erat salus, quam docebat in rhetorica, et tamen eam publice professus erat. Quanto minus ergo vereri debuit mansuetum gregem tuum pronuncians verbum tuum, qui non verebatur in verbis suis turbas insanorum! Itaque ubi ascendit ut redderet, omnes sibimet invicem quisque ut eum noverant, instrepuerunt nomen ejus strepitu gratulationis, (quis autem ibi eum non noverat?) et sonuit presso sonitu per ora cunctorum collaetantium, Victorinus, Victorinus. Cito sonuerunt exultatione quia videbant eum, et cito siluerunt intentione ut audirent eum. Pronunciavit ille fidem veracem praeclara fiducia, et volebant eum omnes rapere intro in cor suum; et rapiebant amando et gaudendo. Hae rapientium manus erant," lib. 8. cap. 2.
Not a few things concerning the order, discipline, and fervent love of the primitive Christians in their church-societies are intimated and represented in these words, which I shall not here reflect upon.
And this is the second great work of the Spirit of God in the new creation. This is a summary description of his forming and creating the members of that mystical body, whose head is Christ Jesus. The latter part of our discourse, concerning the external manner of regeneration or conversion unto God, with the gradual preparation for it and accomplishment of it in
445
the souls of men, is that subject which many practical divines of this nation have in their preaching and writings much insisted on and improved, to the great profit and edification of the church of God. But this whole doctrine, with all the declarations and applications of it, is now, by some among ourselves, derided and exposed to scorn, although it be known to have been the constant doctrine of the most learned prelates of the church of England. And as the doctrine is exploded, so all experience of the work itself in the souls of men is decried as fanatical and enthusiastical.
To obviate the pride and wantonness of this filthy spirit, I have, in the summary representation of the work itself now given, confirmed the several instances of it with the experience of the great and holy man so often named; for whereas some of those by whom this doctrine and work are despised are puffed up with a conceit of their excellency in the theatrical, sceptical faculty of these days, unto a contempt of all by whom they are contradicted in the most importune of their dictates, yet if they should swell themselves until they break, like the frog in the fable, they would never prevail with their fondest admirers to admit them into a competition with the immortal wit, grace, and learning of that eminent champion of the truth and light of the age wherein he lived.
446
BOOK 4.
CHAPTER 1.
THE NATURE OF SANCTIFICATION AND GOSPEL HOLINESS EXPLAINED.
Regeneration the way whereby the Spirit forms living members for the mystical body of Christ -- Carried on by sanctification -- 1<520523> Thessalonians 5:23 opened -- God the only author of our sanctification and holiness, and that as the God of peace -- Sanctification described -- A diligent inquiry into the nature whereof, with that of holiness, proved necessary -- Sanctification twofold: 1. By external dedication; 2. By internal purification -- Holiness peculiar to the gospel and its truth -- Not discernible to the eye of carnal reason -- Hardly understood by believers themselves -- It passeth over into eternity -- Hath in it a present glory -- Is all that God requireth of us, and in what sense -- Promised unto us -- How we are to improve the command for holiness.
IN the regeneration or conversion of God's elect, the nature and manner whereof we have before described, consists the second part of the work of the Holy Spirit, in order unto the completing and perfecting of the new creation. As in the former he prepared a natural body for the Son of God, wherein he was to obey and suffer according to his will, so by this latter he prepares him a mystical body, or members spiritually living, by uniting them unto him who is their head and their life, <510304>Colossians 3:4. "For as the body is one, and hath many members, and all the members of that one body, being many, are one body, so also is Christ," 1<461212> Corinthians 12:12. Nor doth he leave this work in that beginning of it whereof we have treated, but unto him also it belongs to continue it, to preserve it, and to carry it on to perfection; and this he doth in our sanctification, whose nature and effects we are in the next place to inquire into.
447
Our apostle, in his First Epistle to the Thessalonians, chapter 5., having closely compiled a great number of weighty, particular, evangelical duties, and annexed sundry motives and enforcements unto them, closeth all his holy prescriptions with a fervent prayer for them: Verse 23, "And the very God of peace sanctify you wholly; and let your whole spirit and soul and body be preserved blameless unto the coming of our Lord Jesus Christ;" -- or, as I had rather read the words, "And God himself, even the God of peace, sanctify you throughout, that your whole spirit and soul and body may be preserved blameless." The reason hereof is, because all the graces and duties which he had enjoined them did belong unto their sanctification, which, though their own duty, was not absolutely in their own power, but was a work of God in them and upon them. Therefore, that they might be able thereunto, and might actually comply with his commands, he prays that God would thus sanctify them throughout. That this shall be accomplished in them and for them, he gives them assurance from the faithfulness (and consequently power and unchangeableness, which are included therein) of him who had undertaken to effect it: Verse 24, "Faithful is he that calleth you, who also will do it." Now, whereas this assurance did not arise nor was taken from anything that was peculiar unto them, but merely from the consideration of the faithfulness of God himself, it is equal with respect unto all that are effectually called. They shall all infallibly be sanctified throughout, and preserved blameless to the coming of Jesus Christ. This, therefore, being the great privilege of believers, and their eternal safety absolutely depending thereon, it requires our utmost diligence to search into the nature and necessity of it; which may be done from this and the like places of Scripture.
And in this place, --
1. The author of our sanctification, who only is so, is asserted to be "God." He is the eternal spring and only fountain of all holiness; there is nothing of it in any creature but what is directly and immediately from him; there was not in our first creation. He made us in his own image. And to suppose that we can now sanctify or make ourselves holy is proudly to renounce and cast off our principal dependence upon him. We may as wisely and rationally contend that we have not our being and our lives from God, as that we have not our holiness from him, when we have any. Hereunto are the proud opinions of educing a holiness out of the
448
principles of nature to be reduced. I know all men will pretend that holiness is from God; it was never denied by Pelagius himself: but many, with him, would have it to be from God in a way of nature, and not in a way of especial grace. It is this latter way which we plead for; -- and what is from ourselves, or educed by any means out of our natural abilities, is not of God in that way; for God, as the author of grace, and the best of corrupted nature are opposed, as we shall see farther afterward.
2. And, therefore, is he that is the author of our sanctification so emphatically here expressed: Aujto
This title is ascribed unto God only by our apostle, and by him frequently, <451533>Romans 15:33, 16:20; 2<471311> Corinthians 13:11; <500409>Philippians 4:9; <581320>Hebrews 13:20. Were it unto our present purpose to discourse concerning the general nature of peace, I might show how it is comprehensive of all order, rest, and blessedness, and all that is in them. On this account the enclosure of it in this title unto God, as its only possessor and author, belongs to the glory of his sovereign diadem. Everything that is contrary unto it is evil, and of the evil one; yea, all that is evil is so, because of its contrariety unto peace. Well, therefore, may God be styled "The God of peace." But these things I may not here stay to explain, although the words are so comprehensive and expressive of the whole work of sanctification, and that holiness which is the effect thereof, as that I shall choose to found my whole discourse concerning this subject upon them. That which offers itself unto our present design from this expression is the peculiar respect unto the work of our sanctification which lies in this especial property of God. Wherefore is he said to sanctify us as the God of peace!
1. Because it is a fruit and effect of that peace with himself which he hath made and prepared for us by Jesus Christ; for he was in Christ reconciling the world unto himself, destroying the enmity which entered by sin, and
449
laying the foundation of eternal peace. From hence it is that he will sanctify us, or make us holy; without a respect whereunto he would no more do so than he will sanctify again the angels that have sinned, for whom there is no peace made nor atonement.
2. God, by the sanctification of our natures and persons, preserves that peace with himself in its exercise which he made and procured by the mediation of Christ, without which it could not be kept or continued; for in the duties and fruits thereof consist all those actings towards God which a state of reconciliation, peace, and friendship, do require. It is holiness that keeps up a sense of peace with God, and prevents those spiritual breaches which the remainders of our enmity would occasion. Hence God, as the author of our peace, is the author of our holiness. God, even God himself, the God of peace, doth sanctify us. How this is done immediately by the Holy Ghost, the Spirit of love and peace, and wherein the nature of this work doth consist, are the things which must afterward be more fully declared. And he is here said to sanctify us olj otelei~v, that is, "universally and completely," carrying on the work until it comes to perfection; for two things are intended in that expression: -- First, That our whole nature is the subject of this work, and not any one faculty or part of it. Second, That as the work itself is sincere and universal, communicating all parts of real holiness unto our whole nature, so it is carried on to completeness and perfection. Both these, in the ensuing words, the apostle expresseth as the end and design of his prayer for them, and the effect of the work of grace which he prayed for: for, first, The subject of this sanctification he makes to be our whole natures, which he distributes unto our entire spirits, souls, and bodies; and, second, The end of the whole is, the preservation of us blameless in the peace of God unto the coming of Christ; -- which will both of them be, immediately, more fully spoken unto. Wherefore, --
Sanctification, as here described, is the immediate work of God by his Spirit upon our whole nature, proceeding from the peace made for us by Jesus Christ, whereby, being changed into his likeness, we are kept entirely in peace with God, and are preserved unblamable, or in a state of gracious acceptation with him, according to the terms of the covenant, unto the end.
450
The nature of this work, and its effect, which is our holiness, with the necessity of them both, we must on many accounts, with our utmost diligence, inquire and search into. This both the importance of the truth itself, and the opposition that is made unto it, render necessary. Besides, whereas we are in the declaration of the especial operations of the Holy Ghost, although he be not so denominated originally from this peculiar work, as though he should be called "holy" merely because he is the author of holiness in all that are made partakers of it, which we have before disproved, yet there is a general consent, in words at least, among all who are called Christians, that this is his immediate and proper work, or that he is the only sanctifier of all them that do believe; -- and this I shall take as yet for granted, although some among us, who not only pretend high to the preaching of holiness (whatever be their practice), but reproach others as weakening the necessity of it, do talk at such a rate as if in the holiness which they pleaded for he had nothing to do in a peculiar manner; for it is no news to meet with quaint and gilded discourses about holiness, intermixed with scoffing reflections on the work of the Holy Ghost therein. This work, therefore, of his, we are in an especial manner to attend unto, unless we would be found among the number of such as those who own themselves, and teach their children, that "the Holy Ghost sanctifies all the elect of God," and yet not only despise the work of holiness in themselves, but deride those who plead an interest therein as an effect of the sanctification of the Spirit; for such fruits of secret atheism doth the world abound withal. But our principal duty in this world is, to know aright what it is to be holy, and so to be indeed.
One thing we must premise to clear our ensuing discourse from ambiguity; and this is, that there is mention in the Scripture of a twofold sanctification, and consequently of a twofold holiness. The first is common unto persons and things, consisting in the peculiar dedication, consecration, or separation of them unto the service of God by his own appointment, whereby they become holy. Thus the priests and Levites of old, the ark, the altar, the tabernacle, and the temple, were sanctified and made holy; and indeed in all holiness whatever, there is a peculiar dedication and separation unto God. But in the sense mentioned, this was solitary and alone. No more belonged unto it but this sacred separation, nor was there any other effect of this sanctification. But, secondly, there is another kind
451
of sanctification and holiness, wherein this separation to God is not the first thing done or intended, but a consequent and effect thereof. This is real and internal, by the communicating of a principle of holiness unto our natures, attended with its exercise in acts and duties of holy obedience unto God. This is that which, in the first place, we inquire after; and how far believers are therein and thereby peculiarly separated and dedicated unto God shall be afterward declared. And unto what we have to deliver concerning it we shall make way by the ensuing observations: --
1. This whole matter of sanctification and holiness is peculiarly joined with and limited unto the doctrine, truth, and grace of the gospel; for holiness is nothing but the implanting, writing, and realizing of the gospel in our souls. Hence it is termed Osiot> hv thv~ alj hqeia> v, <490424>Ephesians 4:24, -- "The holiness of truth;" which the truth of the gospel ingenerates, and which consists in a conformity thereunto. And the gospel itself is `Alhq> eia kat eusj eb> eian, <560101>Titus 1:1, -- "The truth which is according unto godliness;" which declares that godliness and holiness which God requireth. The prayer, also, of our Savior for our sanctification is conformed thereunto: <431717>John 17:17, "Sanctify them in" (or by) "thy truth: thy word is truth." And he sanctified himself for us to be a sacrifice, that "we might be sanctified in the truth." This alone is that truth which makes us free, <430832>John 8:32, -- that is, from sin and the law, unto righteousness in holiness. It belongs neither to nature nor the law, so as to proceed from them or to be effected by them. Nature is wholly corrupted and contrary unto it. The "law," indeed, for certain ends, "was given by Moses," but all "grace and truth came by Jesus Christ." There neither is, nor ever was, in the world, nor ever shall be, the least dram of holiness, but what, flowing from Jesus Christ, is communicated by the Spirit, according to the truth and promise of the gospel. There may be something like it as to its outward acts and effects (at least some of them), something that may wear its livery in the world, that is but the fruit of men's own endeavors in compliance with their convictions; but holiness it is not, nor of the same kind or nature with it. And this men are very apt to deceive themselves withal. It is the design of corrupted reason to debase all the glorious mysteries of the gospel, and all the concernments of them. There is nothing in the whole mystery of godliness, from the highest crown of it, which is the person of Christ, "God manifested in the flesh," unto the
452
lowest and nearest effect of this grace, but it labors to deprave, dishonor, and debase. The Lord Christ, it would have in his whole person to be but a mere man, in his obedience and suffering to be but an example, in his doctrine to be confined unto the capacity and comprehension of carnal reason, and the holiness which he communicates by the sanctification of his Spirit to be but that moral virtue which is common among men as the fruit of their own endeavors.
Herein some will acknowledge that men are guided and directed to a great advantage by the doctrine of the gospel, and thereunto excited by motions of the Holy Ghost himself, put forth in the dispensation of that truth; but anything else in it more excellent, more mysterious, they will not allow. But these low and carnal imaginations are exceedingly unworthy of the grace of Christ, the glory of the gospel, the mystery of the recovery of our nature, and healing of the wound it received by the entrance of sin, with the whole design of God in our restoration unto a state of communion with himself. Moral virtue is, indeed, the best thing amongst men that is of them. It far exceeds in worth, use, and satisfaction, all that the honors, powers, profits, and pleasures of the world can extend unto. And it is admirable to consider what instructions are given concerning it, what expressions are made of its excellency, what encomiums of its use and beauty, by learned contemplative men among the heathen; the wisest of whom did acknowledge that there was yet something in it which they could only admire, and not comprehend. And very eminent instances of the practice of it were given in the lives and conversations of some of them; and as the examples of their righteousness, moderation, temperance, equanimity, in all conditions, rise up at present unto the shame and reproach of many that are called Christians, so they will be called over at the last day as an aggravation of their condemnation. But to suppose that this moral virtue, whatever it be really in its own nature, or however advanced in the imaginations of men, is that holiness of truth which believers receive by the Spirit of Christ, is to debase it, to overthrow it, and to drive the souls of men from seeking an interest in it. And hence it is that some, pretending highly a friendship and respect unto it, do yet hate, despise, and reproach what is really so, pleasing themselves with the empty name or withered carcass of virtue, every way inferior, as interpreted in their practice, to the righteousness of heathens. And this, in
453
the first place, should stir up our diligence in our inquiries after its true and real nature, that we deceive not ourselves with a false appearance of it, and that unto our ruin.
2. It is our duty to inquire into the nature of evangelical holiness, as it is a fruit or effect in us of the Spirit of sanctification, because it is abstruse and mysterious, and (be it spoken with the good leave of some, or whether they will or no) undiscernible unto the eye of carnal reason. We may say of it in some sense as Job of wisdom: "Whence cometh wisdom? and where is the place of understanding? seeing it is hid from the eyes of all living, and kept close from the fowls of heaven. Destruction and death say, We have heard the fame thereof with our ears. God understandeth the way thereof, and he knoweth the place thereof. And unto man he said, Behold, the fear of the Lord, that is wisdom; and to depart from evil is understanding," chapter <182820>28:20-23, 28. This is that wisdom whose ways, residence, and paths, are so hidden from the natural reason and understandings of men. No man, I say, by his mere sight and conduct, can know and understand aright the true nature of evangelical holiness; and it is, therefore, no wonder if the doctrine of it be despised by many as an enthusiastical fancy. It is of the things of the Spirit of God, yea, it is the principal effect of all his operations in us and towards us; and these
"things of God knoweth no man, but the Spirit of God," 1<460211> Corinthians 2:11.
It is by him alone that we are enabled to "know the things that are freely given to us of God," verse 12, as this is, if ever we receive any thing of him in this world, or shall do so to eternity. "Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him;" the comprehension of these things is not the work of any of our natural faculties, but "God reveals them unto us by his Spirit," verses 9, 10. Hence it often falls out, as it did in the Jews and Pharisees of old, that those who are most zealous and industrious for and after a legal righteousness, walking in a strict attendance unto duties proportionable unto light and convictions, pretending to be it, and bearing some resemblance of it, are the most fierce and implacable enemies of true evangelical holiness. They know it not, and therefore hate it; they have
454
embraced something else in its place and stead, and therefore despise and persecute it; as it befalls them who embrace error for truth in any kind.
3. Believers themselves are ofttimes much unacquainted with it, either as to their apprehension of its true nature, causes, and effects, or, at least, as to their own interest and concernment therein. As we know not of ourselves the things that are wrought in us of the Spirit of God, so we seldom attend as we ought unto his instructing of us in them. It may seem strange, indeed, that whereas all believers are sanctified and made holy, they should not understand or apprehend what is wrought in them and for them, and what abideth with them; but, alas! how little do we know of ourselves, of what we are, and whence are our powers and faculties, even in things natural! Do we know how the members of the body are fashioned in the womb? We are apt to be seeking after and giving reasons for all things, and to describe the progress of the production of our natures from first to last, so as if not to satisfy ourselves, yet to please and amuse others; for "vain man would be wise, though he be born like the wild ass's colt." The best issues of our consideration hereof is that of the psalmist:
"Thou, O LORD, hast possessed my reins: thou hast covered me in my mother's womb. I will praise thee; for I am fearfully and wonderfully made: marvelous are thy works; and that my soul knoweth right well. My substance was not hid from thee, when I was made in secret, and curiously wrought in the lowest parts of the earth. Thine eyes did see my substance, yet being unperfect; and in thy book all my members were written, which in continuance were fashioned, when as yet there was none of them," <19D913P> salm 139:13-16.
By diligent consideration of these things we may obtain a firm foundation to stand on, in a holy admiration of the infinite wisdom and goodness of that sovereign Architect who hath raised this fabric unto his own glory; and what we farther attempt is vanity and curiosity. How little do we know of these souls of ours! and all that we do so is by their powers and operations, which are consequential unto their being. Now, these things are our own naturally, -- they dwell and abide with us; they are we, and we are they, and nothing else; yet is it no easy thing for us to have a reflex and intimate acquaintance with them. And is it strange if we should be much in
455
the dark unto this new nature, this new creature, which comes from above, from God in heaven, wherewith our natural reason hath no acquaintance? It is new, it is wonderful, it is a work supernatural, and is known only by supernatural revelation.
Besides, there are other things which pretend to be this gospel holiness and are not, whereby unspeakable multitudes are deluded and deceived. With some, any reformation of life and abstinence from flagitious sins, with the performance of the common duties of religion, is all which they suppose is required unto this head of their duty. Others contend with violence to substitute moral virtues, -- by which they know not themselves what they intend, -- in the room thereof. And there is a work of the law which, in the fruits of it, internal and external, in the works of righteousness and duties, is hardly, and not but by spiritual light and measures, to be distinguished from it. This also adds to the difficulty of understanding it aright, and should to our diligent inquiry into it.
4. We must also consider that holiness is not confined to this life, but passeth over into eternity and glory. Death hath no power over it to destroy it or divest us of it; for, --
(1.) Its acts, indeed, are transient, but its fruits abide forever in their reward. They who "die in the Lord rest from their labors, and their works do follow them," <661413>Revelation 14:13. "God is not unrighteous to forget their labor of love," <580610>Hebrews 6:10. There is not any effect or fruit of holiness, not the least, not the giving of a cup of cold water to a disciple of Christ in the name of a disciple, but it shall be had in everlasting remembrance, and abide forever in its eternal reward. Nothing shall be lost, but all the fragments of it shall be gathered up and kept safe forever. Everything else, how specious soever it be in this world, shall be burnt up and consumed, as hay and stubble; when the least, the meanest, the most secret fruit of holiness, shall be gathered as gold and silver, durable substance, into God's treasury, and become a part of the riches of the inheritance of the saints in glory. Let no soul fear the loss of any labor, in any of the duties of holiness, in the most secret contest against sin, for inward purity, for outward fruitfulness; in the mortification of sin, resistance of temptations, improvement of grace; in patience, moderation, self-denial, contentment; -- all that you do know, and what you do not
456
know, shall be revived, called over, and abide eternally in your reward. Our Father, who now "seeth in secret," will one day reward openly; and the more we abound in these things, the more will God be glorified in the recompense of reward. But this is not all, nor that which I intend.
(2.) It abides forever, and passeth over into glory in its principle or nature. The love wherewith we now adhere to God, and by which we act the obedience of faith towards the saints, faileth not; it ends not when glory comes on, but is a part of it, 1<461308> Corinthians 13:8. It is true, some gifts shall be done away, as useless in a state of perfection and glory, as the apostle there discourseth; and some graces shall cease, as to some especial acts and peculiar exercise, as faith and hope, so far as they respect things unseen and future; -- but all those graces whereby holiness is constituted, and wherein it doth consist, for the substance of them, as they contain the image of God, as by them we are united and do adhere unto God in Christ, shall in their present nature, improved into perfection, abide forever. In our knowledge of them, therefore, have we our principal insight into our eternal condition in glory; and this is, as a firm foundation of consolation, so a part of our chiefest joy in this world. Is it not a matter of unspeakable joy and refreshment, that these poor bodies we carry about us, after they have been made a prey unto death, dust, worms, and corruption, shall be raised and restored to life and immortality, freed from pain, sickness, weakness, weariness, and vested with those qualities, in conformity to Christ's glorious body, which yet we understand not? It is so, also, that these souls, which now animate and rule in us, shall be delivered from all their darkness, ignorance, vanity, instability, and alienation from things spiritual and heavenly. But this is not all. Those poor low graces, which now live and are acting in us, shall be continued, preserved, purified, and perfected; but in their nature be the same as now they are, as our souls and bodies shall be. That love whereby we now adhere to God as our chiefest good; that faith whereby we are united to Christ, our everlasting head; that delight in any of the ways or ordinances of God wherein he is enjoyed, according as he hath promised his presence in them; that love and goodwill which we have for all those in whom is the Spirit, and on whom is the image of Christ; with the entire principle of spiritual life and holiness, which is now begun in any of us, -- shall be all purified, enhanced, perfected, and pass into glory. That very holiness which we here attain,
457
those inclinations and dispositions, those frames of mind, those powers and abilities in obedience and adherence unto God, which here contend with the weight of their own weakness and imperfection, and with the opposition that is continually made against them by the body of death that is utterly to be abolished, shall be gloriously perfected into immutable habits, unchangeably acting our souls in the enjoyment of God. And this also manifesteth of how much concernment it is unto us to be acquainted with the doctrine of it, and of how much more to be really interested in it. Yea, --
5. There is spiritual and heavenly glory in it in this world. From hence is the church, the "King's daughter," said to be "all glorious within," <194513>Psalm 45:13. Her inward adorning with the graces of the Spirit, making her beautiful in holiness, is called "glory;" and is so. So also the progress and increase of believers herein is called by our apostle their being "changed from glory to glory," 2<470318> Corinthians 3:18, -- from one degree of glorious grace unto another. As this, next unto the comeliness of the righteousness of Christ, put upon us by the free grace of God, is our only beauty in his sight, so it is such as hath a real spiritual glory in it. It is the first-fruits of heaven. And as the apostle argueth concerning the Jews, that if the "first-fruits" were holy, then is the whole lump holy, so may we on the other side, if the whole "weight," as he calls it, and fullness of our future enjoyment be glory, then are the first-fruits in their measure so also. There is in this holiness, as we shall see farther afterward, a ray of eternal light, a principle of eternal life, and the entire nature of that love whereby we shall eternally adhere unto God. The divine nature, the new immortal creature, the life of God, the life of Christ, are all comprised in it. It represents unto God the glory of his own image renewed in us; and unto the Lord Christ the fruits of his Spirit and effect of his mediation, wherein he sees of the travail of his soul, and is satisfied. There is, therefore, nothing more to be abhorred than those carnal, low, and unworthy thoughts which some men vent of this glorious work of the Holy Spirit, who would have it wholly to consist in a legal righteousness or moral virtue.
6. This is that which God indispensably requireth of us. The full prosecution of this consideration we must put off unto our arguments for the necessity of it, which will ensue in their proper place. At present I
458
shall show that not only God requireth holiness indispensably in all believers, but also that this is all which he requireth of them or expecteth from them; for it compriseth the whole duty of man. And this surely rendereth it needful for us both to know what it is, and diligently to apply ourselves unto the obtaining an assured participation of it; for what servant who hath any sense of his relation and duty, if he be satisfied that his master requireth but one thing of him, will not endeavor an acquaintance with it and the performance of it? Some, indeed, say that their holiness (such as it is) is the chief or only design of the gospel. If they intend that it is the first, principal design of God in and by the gospel, and that not only as to the preceptive part of it, but also as unto its doctrinal and promissory parts, whence it is principally and emphatically denominated, it is a fond imagination. God's great and first design, in and by the gospel, is eternally to glorify himself, his wisdom, goodness, love, grace, righteousness, and holiness, by Jesus Christ, <490105>Ephesians 1:5, 6. And in order to this his great and supreme end, he hath designed the gospel; and designs by the gospel (which gives the gospel its design), --
(1.) To reveal that love and grace of his unto lost sinners, with the way of its communication through the mediation of his Son incarnate, as the only means whereby he will be glorified and whereby they may be saved, <442618>Acts 26:18.
(2.) To prevail with men, in and by the dispensation of its truth, and encouragement of its promises, to renounce their sins and all other expectations of relief or satisfaction, and to betake themselves by faith unto that way of life and salvation which is therein declared unto them, 2<470518> Corinthians 5:18-21; <510125>Colossians 1:25-28.
(3.) To be the means and instrument of conveying over unto them, and giving them a title unto and a right in, that grace and mercy, that life and righteousness, which is revealed and tendered unto them thereby, <411616>Mark 16:16.
(4.) To be the way and means of communicating the Spirit of Christ with grace and strength unto the elect, enabling them to believe and receive the atonement, <480302>Galatians 3:2.
459
(5.) Hereby to give them union with Christ as their spiritual and mystical head; as also to fix their hearts and souls in their choicest actings, in their faith, trust, confidence, and love, immediately on the Son of God, as incarnate, and their mediator, <431401>John 14:1. Wherefore, the first and principal end of the gospel towards us is, to invite and encourage lost sinners unto the faith and approbation of the way of grace, life, and salvation, by Jesus Christ; without a compliance wherewith, in the first place, the gospel hath no more to do with sinners, but leaves them to justice, the law, and themselves. But now, upon a supposition of these things, and of our giving glory to God by faith in them, the whole that God requireth of us in the gospel in a way of duty is, that we should be holy, and abide in the use of those means whereby holiness may be attained and improved in us; for if he require any other thing of us, it must be on one of these four accounts: --
(1.) To make atonement for our sins; or,
(2.) To be our righteousness before him; or,
(3.) To merit life and salvation by; or,
(4.) To supererogate in the behalf of others. No other end can be thought of, besides what are the true ends of holiness, whereon God should require anything of us; and all the false religion that is in the world leans on a supposition that God doth require somewhat of us with respect unto these ends.
But, --
(1.) He requires nothing of us (which we had all the reason in the world to expect that he would) to make atonement or satisfaction for our sins, that might compensate the injuries we have done him by our apostasy and rebellion; for whereas we had multiplied sins against him, lived in an enmity and opposition to him, and had contracted insupportable and immeasurable debts upon our own souls, terms of peace being now proposed, who could think but that the first thing required of us would be, that we should make some kind of satisfaction to divine justice for all our enormous and heinous provocations? yea, who is there that indeed doth naturally think otherwise? So he apprehended who was contriving a way
460
in his own mind how he might come to an agreement with God: <330606>Micah 6:6, 7,
"Wherewith shall I come before the LORD, and bow myself before the high God? shall I come before him with burnt-offerings, with calves of a year old? Will the LORD be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?"
This, or something of this nature, seems to be but a very reasonable inquiry for a guilty self-condemned sinner, when first he entertains thoughts of an agreement with the holy sin-avenging God. And this was the foundation of all that cruel and expensive superstition that the world was in bondage unto for so many ages. Mankind generally thought that the principal thing which was required of them in religion was to atone and pacify the wrath of the divine Power, and to make a compensation for what had been done against him. Hence were their sacrifices of hecatombs of beasts, of mankind, of their children, and of themselves, as I have elsewhere declared. And the same principle is still deep rooted in the minds of convinced sinners: and many an abbey, monastery, college, and almshouse hath it founded; for in the fruits of this superstition, the priests, which set it on work, always shared deeply. But quite otherwise; in the gospel there is declared and tendered unto sinners an absolute free pardon of all their sins, without any satisfaction or compensation made or to be made on their part, that is, by themselves, -- namely, on the account of the atonement made for them by Jesus Christ. And all attempts or endeavors after works or duties of obedience in any respect satisfactory to God for sin or meritorious of pardon do subvert and overthrow the whole gospel. See 2<470518> Corinthians 5:18-21. Wherefore, in answer to the inquiry before mentioned, the reply in the prophet is, that God looks for none of these things, and that all such contrivances were wholly vain:
"He hath showed thee, O man, what is good; and what doth the LORD require of thee, but to do justly, and to love mercy, and to walk humbly with thy God?" <330608>Micah 6:8;
which last expression compriseth the whole of our covenant obedience, <011701>Genesis 17:1, as the two former are eminent instances of it in particular.
461
(2.) He requireth nothing of us in a way of righteousness for our justification for the future. That this also he would have done we might have justly expected; for a righteousness we must have, or we cannot be accepted with him. And here, also, many are at a loss, and resolve that it is a thing fond and inconvenient to think of peace with God without some righteousness of their own, on the account whereof they may be justified before him; and rather than they will forego that apprehension, they will let go all other thoughts of peace and acceptance. "Being ignorant of the righteousness of God, they go about to establish their own righteousness, and do not submit themselves unto the righteousness of God;" nor will they acquiesce in it "that Christ is the end of the law for righteousness to every one that believeth," as <451004>Romans 10:4. But so it is, that God requireth not this of us in the gospel; for we are "justified freely by his grace, through the redemption that is in Christ Jesus," chapter <450324>3:24. And we do "therefore conclude that a man is justified by faith without the deeds of the law," verse 28. So chapter <450803>8:3, 4. Neither is there any mention in the whole gospel of God's requiring a righteousness in us upon the account whereof we should be justified before him, or in his sight; for the justification by works mentioned in James consists in the evidencing and declaration of our faith by them.
(3.) God requireth not anything of us whereby we should purchase or merit for ourselves life and salvation: for
"by grace are we saved through faith; not of works, lest any man should boast," <490208>Ephesians 2:8, 9.
God doth save us neither by nor for the" works of righteousness which we have done," but "according to his mercy," <560305>Titus 3:5: so that although, on the one side, the "wages of sin is death," there being a proportion in justice between sin and punishment, yet there is none between our obedience and our salvation; and therefore
"eternal life is the gift of God through Jesus Christ our Lord," <450623>Romans 6:23.
God, therefore, requires nothing at our hands under this notion or consideration, nor is it possible that in our condition any such thing should be required of us; for whatever we can do is due beforehand on other
462
accounts, and so can have no prospect to merit what is to come. Who can merit by doing his duty? Our Savior doth so plainly prove the contrary as none can farther doubt of it than of his truth and authority, <421710>Luke 17:10. Nor can we do anything that is acceptable to him but what is wrought in us by his grace; and this overthrows the whole nature of merit, which requires that that be every way our own whereby we would deserve somewhat else at the hands of another, and not his more than ours. Neither is there any proportion between our duties and the reward of the eternal enjoyment of God; for besides that they are all weak, imperfect, and tainted with sin, so that no one of them is able to make good its own station for any end or purpose, in the strictness of divine justice, they altogether come infinitely short of the desert of an eternal reward by any rule of divine justice. And if any say "That this merit of our works depends not on, nor is measured by, strict justice, but wholly by the gracious condescension of God, who hath appointed and promised so to reward them," I answer, in the first place, That this perfectly overthrows the whole nature of merit; for the nature of merit consists entirely and absolutely in this, that
"to him that worketh, is the reward not reckoned of grace, but of debt," <450404>Romans 4:4.
And these two are contrary and inconsistent; for what is "by grace is no more of works, otherwise grace is no more grace;" and what is "of works is no more of grace, otherwise work is no morework," chapter <451106>11:6. And those who go about to found a merit of ours in the grace of God do endeavor to unite and reconcile those things which God hath everlastingly separated and opposed. And I say, secondly, That although God doth freely, graciously, and bountifully reward our duties of obedience, and upon the account of his covenant and promise he is said to be, and he is, righteous in his so doing, yet he everywhere declares that what he so doth is an act of mere grace in himself, that hath not respect unto anything but only the interposition and mediation of Jesus Christ. In this sense God in the gospel requireth of us nothing at all.
(4.) Much less doth he require of any that they should do such things as, being no way necessary unto that obedience which themselves personally owe unto him, may yet by their supererogation therein redound to the
463
advantage and benefit of others. This monstrous fiction, which hath outdone all the Pharisaism of the Jews, we are engaged for to the church of Rome, as a pretense given to the piety, or rather covering of the impiety, of their votaries. But seeing, on the one hand, that they are themselves who pretend to these works but flesh, and so cannot on their own account be "justified in the sight of God," so it is extreme pride and cursed selfconfidence for them to undertake to help others by the merit of those works whose worth they stand not in need of, concerning which it will be one day said unto them, "Who hath required these things at your hands?"
But now, whereas God requireth none of these things of us, nothing with respect unto any of these ends, such is the perverseness of our minds by nature, that many think that God requireth nothing else of us, or nothing of us but with respect unto one or other of these ends; nor can they in their hearts conceive why they should perform any one duty towards God unless it be with some kind of regard unto these things. If they may do anything whereby they may make some recompense for their sins that are past, at least in their own minds and consciences, if anything whereby they may procure an acceptance with God, and the approbation of their state and condition, they have something which, as they suppose, may quicken and animate their endeavors. Without these considerations, holy obedience is unto them a thing lifeless and useless. Others will labor and take pains, both in ways of outward mortification and profuse munificence in any way of superstitious charity, whilst they are persuaded, or can persuade themselves, that they shall merit eternal life and salvation thereby, without much being beholden to the grace of God in Christ Jesus. Yea, all that hath the face or pretense of religion in the Papacy consists in a supposition that all which God requireth of us, he doth it with respect unto these ends of atonement, justification, merit, and supererogation. Hereunto do they apply all that remains of the ordinances of God amongst them, and all their own inventions are managed with the same design. But by these things is the gospel and the faith of our Lord Jesus Christ made of none effect. Herein, then, I say, lies the express opposition that is between the "wisdom of God" in the mystery of the gospel and the fron> hma thv~ sarkov> , -- the "wisdom of the flesh," or our carnal reason. God, in his dealing with us by the gospel, takes upon his own grace and wisdom the providing of an atonement for our sins, a righteousness
464
whereby we may be justified before him, and the collation of eternal life upon us; all in and by him who of God is "made unto us wisdom and righteousness, and sanctification and redemption." But withal he indispensably requires of us holiness and universal obedience, for the ends that shall be declared afterward. This way, thinks the wisdom of the flesh, or carnal reason, is mere "foolishness;" as our apostle testifies, 1<460118> Corinthians 1:18, 23. But such a foolishness it is as is "wiser than men," verse 25, -- that is, a way so excellent and full of divine wisdom that men are not able to comprehend it. Wherefore, in opposition hereunto, carnal reason concludes that either what God requires of us is to be done with respect unto the ends mentioned, some or other or all of them, or that it is no great matter whether it be done or no. Neither can it discern of what use our holiness or obedience unto God should be if it serve not unto some of these purposes; for the necessity of conformity to God, of the renovation of his image in us, before we are brought unto the enjoyment of him in glory, the authority of his commands, the reverence of his wisdom, appointing the way of holiness and obedience as the means of expressing our thankfulness, glorifying him in the world, and of coming to eternal life, it hath no regard unto. But the first true saving light that shines by the gospel from Jesus Christ into our souls begins to undeceive us in this matter. And there is no greater evidence of our receiving an evangelical baptism, or of being baptized into the spirit of the gospel, than the clear compliance of our minds with the wisdom of God herein. When we find such constraining motives unto holiness upon us as will not allow the least subducting of our souls from a universal attendance unto it, purely on the ends of the gospel, without respect unto those now discarded, it is an evidence that the wisdom of God hath prevailed against that of the flesh in our minds.
Wherefore holiness, with the fruits of it, with respect unto their proper ends, which shall afterward be declared, is all that God requireth of us. And this he declares in the tenor of the covenant with Abraham, <011701>Genesis 17:1, "I am the Almighty God; walk before me, and be thou perfect;" -- "This is that, and this is all, that I require of thee, namely, thy holy obedience; for all other things wherein thou art concerned, I take them all upon my own almighty power or all-sufficiency:" as he says elsewhere, that the "whole of man is to fear God and keep his commandments." And
465
the consideration hereof, taken singly and by itself, is sufficient, with all that have any regard unto God or their own eternal welfare, to convince them of what importance these things are unto them.
7. But neither yet are we left in this matter merely under the authority of God's command, with an expectation of our compliance with it from our own ability and power: God, moreover, hath promised to sanctify us, or to work this holiness in us, the consideration whereof will give us yet a nearer prospect into its nature. He that requires it of us knows that we have it not of ourselves. When we were in our best condition by nature, in the state of original holiness, vested with the image of God, we preserved it not; and is it likely that now, in the state of lapsed and depraved nature, it is in our own power to restore ourselves, to re-introduce the image of God into our souls, and that in a far more eminent manner than it was at first created by God? What needed all that contrivance of infinite wisdom and grace for the reparation of our nature by Jesus Christ, if holiness, wherein it doth consist, be in our own power, and educed out of the natural faculties of our souls? There can no more fond imagination befall the minds of men than that defiled nature is able to cleanse itself, or depraved nature to rectify itself, or that we, who have lost that image of God which he created in us and with us, should create it again in ourselves by our own endeavors. Wherefore, when God commandeth and requireth us to be holy, he commands us to be that which by nature and of ourselves we are not; and not only so, but that which we have not of ourselves a power to attain unto. Whatever, therefore, is absolutely in our own power is not of that holiness which God requireth of us; for what we can do ourselves, there is neither necessity nor reason why God should promise to work in us by his grace. And to say that what God so promiseth to work, he will not work or effect indeed, but only persuade and prevail with us to do it, is, through the pride of unbelief, to defy the truth and grace of God, and with the spoils of them to adorn our own righteousness and power. Now, God hath multiplied his promises to this purpose, so that we shall need to call over only some of them in way of instance: <243133>Jeremiah 31:33,
"I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people."
Chapter <243239>32:39, 40,
466
"I will give them one heart, and one way, that they may fear me for ever; and I will put my fear in their hearts, that they shall not depart from me."
<263626>Ezekiel 36:26, 27,
"A new heart will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them."
Verse 25, "I will sprinkle clean water upon you, and ye shall be clean; from all your filthiness will I cleanse you." Verse 29, "I will also save you from all your uncleannesses." The whole of our sanctification and holiness is comprised in these promises. To be cleansed from the defilements of sin, whatever they be, to have a heart inclined, disposed, enabled, to fear the Lord always, and to walk in all his ways and statutes accordingly, with an internal habitual conformity of the whole soul unto the law of God, is to be sanctified or to be holy. And all this God promiseth directly to work in us and to accomplish himself. In the faith of these promises, and for the fulfilling of them, the apostle prayeth for the Thessalonians, as we observed at our entrance, that "the God of peace himself would sanctify them throughout," whereby "their whole spirits, souls, and bodies, might be preserved blameless to the coming of Jesus Christ." And hence is evident what we before observed, that what is absolutely in our own power is not of the nature of, nor doth necessarily belong unto, holiness, whatever it be. The best of the intellectual or moral habits of our minds, which are but the natural improvement and exercise of our faculties, neither are nor can be our holiness; nor do the best of our moral duties, as merely and only so, belong thereunto. By these moral habits and duties we understand the powers, faculties, or abilities of our souls, exercised with respect and in obedience unto the commands of God, as excited, persuaded, and guided by outward motives, rules, arguments, and considerations. Plainly, all the power we have of ourselves to obey the law of God, and all that we do in the pursuit and exercise of that power, upon any reasons, motives, or considerations whatever, -- which may all be
467
resolved into fear of punishment and hope of reward, with some present satisfaction of mind, on the account of ease in conscience within or outward reputation, whether in abstinence from sin or the performance of duties, -- are intended hereby, and are not that holiness which we inquire after. And the reason is plain, even because those things are not wrought in us by the power of the especial grace of God, in the pursuit of the especial promise of the covenant, as all true holiness is. If any shall say that they are so wrought in us, they do expressly change the nature of them: for thereby those powers would be no more natural, but supernatural; and those duties would be no more merely moral, but evangelical and spiritual; -- which is to grant all we contend for. Wherefore, that which men call "moral virtue" is so far from being the whole of internal grace or holiness, that if it be no more than so, it belongs not at all unto it, as not being effected in us by the especial grace of God, according to the tenor and promise of the covenant.
And we may here divert a little, to consider what ought to be the frame of our minds in the pursuit of holiness with respect unto these things, -- namely, what regard we ought to have unto the command on the one hand, and to the promise on the other, -- to our own duty, and to the grace of God. Some would separate these things, as inconsistent. A command they suppose leaves no room for a promise, at least not such a promise as wherein God should take on himself to work in us what the command requires of us; and a promise they think takes off all the influencing authority of the command. "If holiness be our duty, there is no room for grace in this matter; and if it be an effect of grace, there is no place for duty." But all these arguings are a fruit of the wisdom of the flesh before mentioned, and we have before disproved them. The "wisdom that is from above" teacheth us other things. It is true, our works and grace are opposed in the matter of justification, as utterly inconsistent; if it be of works it is not of grace, and if it be of grace it is not of works, as our apostle argues, <451106>Romans 11:6. [But] our duty and God's grace are nowhere opposed in the matter of sanctification, yea, the one doth absolutely suppose the other. Neither can we perform our duty herein without the grace of God; nor doth God give us this grace unto any other end but that we may rightly perform our duty. He that shall deny either that God commands us to be holy in a way of duty, or promiseth to work
468
holiness in us in a way of grace, may with as much modesty reject the whole Bible. Both these, therefore, we are to have a due regard unto, if we intend to be holy. And,
(1.) Our regard unto the command consisteth in three things, --
[1.] That we get our consciences always affected with the authority of it, as it is the command of God. This must afterward be enlarged on. Where this is not, there is no holiness. Our holiness is our obedience; and the formal nature of obedience ariseth from its respect unto the authority of the command.
[2.] That we see and understand the reasonableness, the equity, the advantage of the command. Our service is a reasonable service; the ways of God are equal, and in the keeping of his commands there is great reward. If we judge not thus, if we rest not herein, and are thence filled with indignation against everything within us or without us that opposeth it or riseth up against it, whatever we do in compliance with it in a way of duty, we are not holy.
[3.] That hereon we love and delight in it, because it is holy, just, and good; because the things it requires are upright, equal, easy, and pleasant to the new nature, without any regard to the false ends before discovered. And,
(2.) We have a due regard unto the promise to the same end,
[1.] When, we walk in a constant sense of our own inability to comply with the command in any one instance from any power in ourselves; for we have no sufficiency of ourselves, our sufficiency is of God. As for him who is otherwise minded, his heart is lifted up.
[2.] When we adore that grace which hath provided help and relief for us. Seeing without the grace promised we could never have attained unto the least part or degree of holiness, and seeing we could never deserve the least dram of that grace, how ought we to adore and continually praise that infinite bounty which hath freely provided us of this supply!
[3.] When we act faith in prayer and expectation on the promise for supplies of grace enabling us unto holy obedience. And,
469
[4.] When we have especial regard thereunto with respect unto especial temptations and particular duties. When on all such occasions we satisfy not ourselves with a respect unto the promise in general, but exercise faith in particular on it for aid and assistance, then do we regard it in a due manner.
8. To come yet nearer unto our principal design, I say it is the Holy Ghost who is the immediate peculiar sanctifier of all believers, and the author of all holiness in them. I suppose I need not insist upon the confirmation of this assertion in general. I have proved before that he is the immediate dispenser of all divine grace, or the immediate operator of all divine gracious effects in us, whereof this is the chief. Besides, it is such an avowed and owned principle among all that are called Christians, -- namely, that the Holy Ghost is the sanctifier of all God's elect, -- that as it is not questioned, so it need not in general be farther proved. Those who are less experienced in these things may consult <195110>Psalm 51:10-12; <261119>Ezekiel 11:19, <263625>36:25-27; <450809>Romans 8:9-14; 1<460611> Corinthians 6:11; 1<600102> Peter 1:2; <230404>Isaiah 4:4, 44:3, 4; <560304>Titus 3:4, 5. But it is the nature and manner of his work herein, with the effect produced thereby, that we are to inquire into; for as this belongs unto our general design of declaring the nature, power, and efficacy of all the gracious divine operations of the Holy Spirit, so it will give us an acquaintance in particular with that work and the fruits of it, wherein we are so highly concerned.
470
CHAPTER 2.
SANCTIFICATION A PROGRESSIVE WORK.
Sanctification described, with the nature of the work of the Holy Spirit therein; which is progressive -- The way and means whereby holiness is increased in believers, especially by faith and love, whose exercise is required in all duties of obedience; as also those graces whose exercise is occasional -- The growth of holiness expressed in an allusion unto that of plants, with an insensible progress -- Renders grace therein to be greatly admired; and is discerned in the answerableness of the work of the Spirit in sanctification and supplication -- Objections against the progressive nature of holiness removed.
HAVING passed through the consideration of the general concernments of the work of sanctification, I shall, in the next place, give a description of it, and then explain it more particularly in its principal parts. And this I shall do, but under this express caution, that I do not hope nor design at once to represent the life, glory, and beauty of it, or to comprise all things that eminently belong unto it; only I shall set up some way-marks that may guide us in our progress or future inquiry into the nature and glory of it. And so I say that, --
Sanctification is an immediate work of the Spirit of God on the souls of believers, purifying and cleansing of their natures from the pollution and uncleanness of sin, renewing in them the image of God, and thereby enabling them, from a spiritual and habitual principle of grace, to yield obedience unto God, according unto the tenor and terms of the new covenant, by virtue of the life and death of Jesus Christ.
Or more briefly: --
It is the universal renovation of our natures by the Holy Spirit into the image of God, through Jesus Christ.
471
Hence it follows that our holiness, which is the fruit and effect of this work, the work as terminated in us, as it compriseth the renewed principle or image of God wrought in us, so it consists in a holy obedience unto God by Jesus Christ, according to the terms of the covenant of grace, from the principle of a renewed nature. Our apostle expresseth the whole more briefly yet, -- namely, He that is in Christ Jesus is a new creature, 2<470517> Corinthians 5:17; for herein he expresseth both the renovation of our natures, the endowment of them with a new spiritual principle of life and operation, with actings towards God suitable thereunto. I shall take up the first general description of it, and in the consideration of its parts give some account of the nature of the work and its effects, and then shall distinctly prove and confirm the true nature of it, wherein it is opposed or called into question.
1. It is, as was before proved, and is by all confessed, the work in us of the Spirit of God. It is the renovation of the Holy Ghost whereby we are saved. And a real, internal, powerful, physical work it is, as we have proved before abundantly, and shall afterward more fully confirm. He doth not make us holy only by persuading us so to be. He doth not only require us to be holy, propose unto us motives unto holiness, give us convictions of its necessity, and thereby excite us unto the pursuit and attainment of it, though this he doth also by the word and ministration thereof. It is too high an impudency for anyone to pretend an owning of the gospel, and yet to deny a work of the Holy Ghost in our sanctification; and, therefore, both the old and new Pelagians did and do avow a work of his herein. But what is it that really they ascribe unto him? Merely the exciting our own abilities, aiding and assisting us in and unto the exercise of our own native power; which, when all is done, leaves the work to be our own and not his, and to us must the glory and praise of it be ascribed. But we have already sufficiently proved that the things thus promised of God and so effected are really wrought by the exceeding greatness of the power of the Spirit of God; and this will yet afterward be made more particularly to appear.
2. This work of sanctification differs from that of regeneration, as on other accounts, so especially on that of the manner of their being wrought. The work of regeneration is instantaneous, consisting in one single creating act. Hence it is not capable of degrees in any subject. No one is more or less regenerate than another; everyone in the world is absolutely so, or not so,
472
and that equally, although there are degrees in their state on other reasons. But this work of sanctification is progressive, and admits of degrees. One may be more sanctified and more holy than another, who is yet truly sanctified and truly holy. It is begun at once, and carried on gradually. But this observation being of great importance, and such as, if rightly weighed, will contribute much light unto the nature of the whole work of sanctification and holiness, I shall divert in this chapter unto such an explanation and confirmation of it as may give an understanding and furtherance herein.
An increase and growth in sanctification or holiness is frequently in the Scripture enjoined us, and frequently promised unto us. So speaks the apostle Peter in a way of command, 2<610317> Peter 3:17, 18, "Fall not," be not cast down, "from your own steadfastness; but grow," or increase, "in grace." It is not enough that we decay not in our spiritual condition, that we be not diverted and carried off from a steady course in obedience by the power of temptations; but an endeavor after an improvement, an increase, a thriving in grace, that is, in holiness, is required of us. And a compliance with this command is that which our apostle so commendeth in the Thessalonians, 2<530103> Epist. 1:3, -- namely, the exceeding growth of their faith, and abounding of their love; that is, the thriving and increase of those graces in them, -- that which is called "increasing with the increase of God," <510219>Colossians 2:19, or the increase in holiness which God requires, accepts, approves, by supplies of spiritual strength from Jesus Christ our head, as it is there expressed.
The work of holiness, in its beginning, is but like seed cast into the earth, -- namely, the seed of God, whereby we are born again. And it is known how seed that is cast into the earth doth grow and increase. Being variously cherished and nourished, it is in its nature to take root and to spring up, bringing forth fruit. So is it with the principle of grace and holiness. It is small at first, but being received in good and honest hearts, made so by the Spirit of God, and there nourished and cherished, it takes root and brings forth fruit. And both these, even the first planting and the increase of it, are equally from God by his Spirit. "He that begins this good work doth also perform it until the day of Jesus Christ," <500106>Philippians 1:6. And this he doth two ways: --
473
First, By increasing and strengthening those graces of holiness which we have received and been engaged in the exercise of. There are some graces whose exercise doth not depend on any outward occasions; but they are, and that in their actual exercise, absolutely necessary unto the least degree of the life of God: such are faith and love. No man doth, no man can, live to God, but in the exercise of these graces. Whatever duties towards God men may perform, if they are not enlivened by faith and love, they belong not unto that spiritual life whereby we live to God. And these graces are capable of degrees, and so of increase; for so we read expressly of little faith and great faith, weak and strong faith, both true and the same in the substance, but differing in degrees. So also is there fervent love, and that which comparatively is but cold. These graces, therefore, in carrying on the work of sanctification, are gradually increased. So the disciples prayed our Savior that he would increase their faith, <421705>Luke 17:5; -- that is, add unto its light, confirm it in its assent, multiply its acts, and make it strong against its assaults, that it might work more effectually in difficult duties of obedience; which they had an especial regard unto, as is evident from the context, for they pray for this increase of faith upon the occasion of our Savior's enjoining frequent forgiveness of offending brethren, -- a duty not at all easy nor pleasing to flesh and blood. And the apostle prays for the Ephesians, that they may be "rooted and grounded in love," chapter <490317>3:17; that is, that by the increase and strengthening of their love, they may be more established in all the duties of it. See 1<520312> Thessalonians 3:12, 13.
These graces being the springs and spirit of our holiness, in the increase of them in us the work of sanctification is carried on and universal holiness increased. And this is done by the Holy Spirit several ways: --
First, By exciting them unto frequent actings. Frequency of acts doth naturally increase and strengthen the habits whence they proceed; and in these spiritual habits of faith and love it is so, moreover, by God's appointment. They grow and thrive in and by their exercise, <280603>Hosea 6:3. The want thereof is the principal means of their decay. And there are two ways whereby the Holy Spirit excites the graces of faith and love unto frequent acts: --
474
(1.) He doth it morally, by proposing their objects suitably and seasonably unto them. This he doth by his ordinances of worship, especially the preaching of the word. God in Christ, the promises of the covenant, and other proper objects of our faith and love, being proposed unto us, these graces are drawn out unto their exercise. And this is one principal advantage which we have by attendance on the dispensation of the word in a due manner, -- namely, that by presenting those spiritual truths which are the object of our faith unto our minds, and those spiritual good things which are the object of our love unto our affections, both these graces are drawn forth into frequent actual exercise. And we are greatly mistaken if we suppose we have no benefit by the word beyond what we retain in our memories, though we should labor for that also. Our chief advantage lies in the excitation which is thereby given unto our faith and love to their proper exercise; and hereby are these graces kept alive, which without this would decay and wither. Herein doth the Holy Spirit "take the things of Christ, and show them unto us," <431614>John 16:14, 15. He represents them unto us in the preaching of the word as the proper objects of our faith and love, and so brings to remembrance the things spoken by Christ, chapter <431426>14:26; that is, in the dispensation of the word, he minds us of the gracious words and truths of Christ, proposing them to our faith and love. And herein lies the secret profiting and thriving of believers under the preaching of the gospel; which, it may be, they are not sensible of themselves. By this means are many thousands of acts of faith and love drawn forth, whereby these graces are exercised and strengthened; and consequently holiness is increased: and the word, by the actings of faith being mixed with it, as <580402>Hebrews 4:2, increaseth it by its incorporation.
(2.) The Spirit doth it really and internally. He dwelleth in believers, preserving in them the root and principle of all their grace by his own immediate power. Hence all graces in their exercise are called "The fruits of the Spirit," <480522>Galatians 5:22, 23. He brings them forth from the stock that he hath planted in the heart. And we cannot act any one grace without his effectual operation therein:
"God worketh in us both to will and to do of his good pleasure," <503813>Philippians 2:13;
475
-- that is, there is no part of our wills singly and separately from him in obedience but it is the operation of the Spirit of God in us, so far as it is spiritual and holy. He is the immediate author of every good or gracious acting in us; for "in us, that is, in our flesh" (and of ourselves we are but flesh), "there dwelleth no good." Wherefore, the Spirit of God dwelling in believers doth effectually excite and stir up their graces unto frequent exercise and actings, whereby they are increased and strengthened. And there is nothing in the whole course of our walking before God that we ought to be more careful about than that we grieve not, that we provoke not, this good and holy Spirit, whereon he should withhold his gracious aids and assistances from us. This, therefore, is the first way whereby the work of sanctification is gradually carried on, by the Holy Ghost exciting our graces unto frequent actings, whereby they are increased and strengthened.
Secondly, He doth it by supplying believers with experiences of the truth, and reality, and excellency, of the things that are believed. Experience is the food of all grace, which it grows and thrives upon. Every taste that faith obtains of divine love and grace, or how gracious the Lord is, adds to its measure and stature. Two things, therefore, must briefly be declared: --
(1.) That the experience of the reality, excellency, power, and efficacy of the things that are believed, is an effectual means of increasing faith and love;
(2.) That it is the Holy Ghost which gives us this experience.
(1.) For the first, God himself expostulates with the church how its faith came to be so weak, when it had so great experience of him, or of his power and faithfulness: <234027>Isaiah 40:27, 28,
"Hast thou not known? hast thou not heard? How, then, sayest thou that God hath forsaken thee?"
And our apostle affirms that the consolations which he had experimentally received from God enabled him unto the discharge of his duty towards others in trouble, 2<470104> Corinthians 1:4; for herein we prove, or do really approve of, as being satisfied in, "the good, and acceptable, and perfect will of God," <451202>Romans 12:2. And this is that which the apostle prayeth for in the behalf of the Colossians, chapter <510202>2:2. I may say that he who
476
knoweth not how faith is encouraged and strengthened by especial experiences of the reality, power, and spiritual efficacy on the soul of the things believed, never was made partaker of any of them. How often doth David encourage his own faith and [that of] others from his former experiences! which were pleaded also by our Lord Jesus Christ to the same purpose, in his great distress, <192209>Psalm 22:9, 10.
(2.) That it is the Holy Ghost who giveth us all our spiritual experiences needs no other consideration to evince but only this, that in them consists all our consolation. His work and office it is to administer consolation unto believers, as being the only Comforter of the church. Now, he administereth comfort no other way but by giving unto the minds and souls of believers a spiritual, sensible experience of the reality and power of the things we do believe. He doth not comfort us by words, but by things. Other means of spiritual consolation I know none; and I am sure this never fails. Give unto a soul an experience, a taste, of the love and grace of God in Christ Jesus, and be its condition what it will, it cannot refuse to be comforted. And hereby doth he "shed abroad the love of God in our hearts," <450505>Romans 5:5, whereby all graces are cherished and increased.
Thirdly, He doth it by working immediately an actual increase of these graces in us. I have showed that these are capable of improvement, and of an addition of degrees unto them. Now, they are originally the immediate work and product of the Spirit of God in us, as hath been abundantly evinced. And as he first works and creates them, so he increaseth them. Hereby they that are "feeble become as David," <381208>Zechariah 12:8; that is, those whose graces were weak, whose faith was infirm, and whose love was languid, shall, by the supplies of the Spirit, and the increase given by him unto them, become strong and vigorous. To this purpose are promises multiplied in the Scripture; which in our constant supplications we principally respect. This is that which the schoolmen, after Austin, call "Gratiam corroborantem;" that is, the working of the Holy Spirit in the increasing and strengthening of grace received. See <490316>Ephesians 3:16, 17; <510110>Colossians 1:10, 11; <234029>Isaiah 40:29. And this is the principal cause and means of the gradual increase of holiness in us, or the carrying on of the work of sanctification, <19D808>Psalm 138:8.
477
Secondly, There are graces whose exercise is more occasional, and not always actually necessary as unto the life of God; that is, it is not necessary that they be always in actual exercise, as faith and love are to be. With respect unto these, holiness is increased by the addition of one to another, until we are brought on several occasions to the practice and exercise of them all; for the addition of the new exercise of any grace belongs unto the gradual carrying on of the work of sanctification. And hereunto all things that befall us in this world, all our circumstances, are laid in a subserviency by the wisdom of God. All our relations, all our afflictions, all our temptations, all our mercies, all our enjoyments, all occurrences, are suited to a continual adding of the exercise of one grace to another, wherein holiness is increased. And if we make not use of them to that purpose, we miss of all the benefit and advantage we might have of them, and disappoint, what lies in us, the design of divine love and wisdom in them. This is given us in charge, 2<610105> Peter 1:5-7:
"Besides this, giving all diligence, add to your faith virtue; and to virtue knowledge; and to knowledge temperance; and to temperance patience; and to patience godliness; and to godliness brotherly-kindness; and to brotherly-kindness charity."
The end why this injunction is given us is, that we may "escape the corruption that is in the world through lust," verse 4; that is, have all our corruptions thoroughly subdued, and our souls thoroughly sanctified. To this end are the promises given us, and a divine, spiritual nature is bestowed upon us. But will that suffice, or is there no more required of us unto that end? "Yes," saith the apostle; "this great work will not be effected unless you use your utmost diligence, and endeavor to add the exercise of all the graces of the Spirit one to another, as occasion shall require." There is a method in this concatenation of graces from first to last, and an especial reason for each particular, or why the apostle requires that such a grace should be added unto such an one in the order laid down; which at present I shall not inquire into. But, in general, he intends that every grace is to be exercised according to its proper season and especial occasion. Hereby, also, is the work of sanctification gradually carried on, and holiness increased. And this addition of one grace unto another, with the progress of holiness thereby, is also from the Holy Ghost. And three ways there are whereby he accomplisheth his work herein: --
478
1. By ordering things so towards us, and bringing of us into such conditions as wherein the exercise of these graces shall be required and necessary. All the afflictions and trials which he bringeth the church into have no other end or design. So the apostle James expresseth it, chapter <590102>1:2-4:
"My brethren, count it all joy when ye fall into divers temptations; knowing this, that the trying of your faith worketh patience. But let patience have its perfect work, that ye may be perfect and entire, wanting nothing."
These temptations are trials upon afflictions, troubles, persecutions, and the like; but take them in any other sense, it is the same unto our purpose. These are all guided unto us by Christ and his Spirit; for it is he who rebukes and chastens us. But what is his end therein? It is that faith may be exercised and patience employed, and one grace added unto another, that they may carry us on towards perfection. So he bringeth us into that condition as wherein we shall assuredly miscarry if we add not the exercise of one grace unto another.
2. In this state of things he effectually minds us of our duty, and what graces ought to be put upon their exercise. We may dispute whether it be better to act faith, or to despond; to add patience under the continuance of our trials, or to trust unto ourselves, and irregularly to seek after deliverance or divert unto other satisfactions. Then doth he cause us to
"hear a word behind us, saying, This is the way, walk ye in it, when we turn to the right hand, and when we turn to the left," <233021>Isaiah 30:21.
When we are at a loss, and know not what to do, and are ready, it may be, to consult with flesh and blood, and to divert to irregular courses, he speaks effectually to us, saying, "No; that is not your way, but this is it," -- namely, to act faith, patience, submission to God, adding one grace to another, binding our hearts thereby to our duty.
3. He actually excites and sets all needful graces at work in the way and manner before spoken unto.
479
This, then, is to be fixed, that all this increase of holiness is immediately the work of the Holy Ghost, who therein gradually carries on his design of sanctifying us throughout, in our whole spirits, souls, and bodies. There is in our regeneration and habitual grace received a nature bestowed on us capable of growth and increase, and that is all; if it be left unto itself, it will not thrive, it will decay and die. The actual supplies of the Spirit are the waterings that are the immediate cause of its increase. It wholly depends on continual influences from God. He cherisheth and improves the work he hath begun with new and fresh supplies of grace every moment: <232703>Isaiah 27:3, "I the LORD will water it every moment." And it is the Spirit which is this water, as the Scripture everywhere declares. God the Father takes on him the care of this matter; "he watcheth over his vineyard to keep it." The Lord Christ is the head, fountain, and treasure of all actual supplies; and the Spirit is the efficient cause, communicating them unto us from him. From hence it is that any grace in us is kept alive one moment, that it is ever acted in one single duty, that ever it receives the least measure of increase or strengthening. With respect unto all these it is that our apostle saith, "Nevertheless, I live, yet not I, but Christ liveth in me," <480220>Galatians 2:20. Spiritual life and living by it, in all the acts of it, are immediately from Christ.
I concern not myself much how moral virtue, that is no more, is preserved and sustained in the minds and lives of men, though I am not ignorant of the precepts, directions, and instructions, which are given unto that end by some of old and some of late. But for grace and holiness, we have infallible assurance that the being, life, continuance, and all the actings of it, in any of the sons of men, depend merely and only upon their relation unto that spring and fountain of all grace which is in Christ, and the continual supplies of it by the Holy Spirit, whose work it is to communicate them, <510303>Colossians 3:3; <431505>John 15:5; <510219>Colossians 2:19.
There is no man who hath any grace that is true and saving, that hath any seed, any beginning of sanctification or holiness, but the Holy Spirit, by his watchful care over it, and supplies of it, is able to preserve it, to extricate it from difficulties, to free it from opposition, and to increase it unto its full measure and perfection. Wherefore, "let the hands that hang down be lifted up, and the feeble knees be strengthened." We have to do with him who "will not quench the smoking flax nor break the bruised
480
reed." And, on the other side, there is none who hath received grace in such a measure, nor hath so confirmed it by constant, uninterrupted exercise, as that he can preserve it one moment, or act it in any one instance or duty, without the continual supplies of new actual grace and help from him who worketh in us to will and to do; for saith our Lord Christ unto his apostles, and in them to all believers, the best and strongest of them, "Without me ye can do nothing," <431505>John 15:5. And they who of themselves can do nothing, -- that is, in a way of living unto God, -- cannot of themselves preserve grace, act it, and increase it; which are the greatest things we do or are wrought in us in this world. Wherefore God hath, in infinite wisdom, so ordered the dispensation of his love and grace unto believers, that all of them living upon the continual supplies of his Spirit, none may have cause, on the one hand, to faint or despond, nor occasion, on the other, unto self-confidence or elation of mind; that so "no flesh may glory in itself, but he that glorieth may glory in the Lord." And, therefore, as he greatly encourageth the weak, the fearful, the faint, the disconsolate and dejected, and that by the engagement of all the holy properties of his nature in and unto their assistance, <233503>Isaiah 35:3-6, 40:27-31; so he warns them who suppose themselves strong, steadfast, and immovable, "not to be high-minded, but to fear," <451120>Romans 11:20, because the whole issue of things depends on his sovereign supplies of grace. And seeing he hath promised in the covenant to continue faithfully these supplies unto us, there is ground of faith given unto all, and occasion of presumption administered unto none.
But it will be said, "That if not only the beginning of grace, sanctification, and holiness be from God, but the carrying of it on and the increase of it also be from him, and not only so in general, but if all the actings of grace, and every act of it, be an immediate effect of the Holy Spirit, then what need is there that we should take any pains in this thing ourselves, or use our own endeavors to grow in grace or holiness, as we are commanded? If God work all himself in us, and if without his effectual operation in us we can do nothing, there is no place left for our diligence, duty, or obedience."
Ans. 1. This objection we must expect to meet withal at every turn. Men will not believe there is a consistency between God's effectual grace and our diligent obedience; that is, they will not believe what is plainly, clearly, distinctly revealed in the Scripture, and which is suited unto the
481
experience of all that truly believe, because they cannot, it may be, comprehend it within the compass of carnal reason.
2. Let the apostle answer this objection for this once: 2<610103> Peter 1:3,
"His divine power hath given unto us all things that pertain to life and godliness, through the knowledge of him that hath called us to glory and virtue: whereby are given unto us exceeding great and precious promises: that by these ye might be partakers of the divine nature, having escaped the corruption that is in the world through lust."
If all things that pertain unto life and godliness, -- among which, doubtless, is the preservation and increase of grace, -- be given unto us by the power of God, if from him we receive that divine nature by virtue whereof our corruptions are subdued, then, I pray, what need is there of any endeavors of our own? The whole work of sanctification is wrought in us, it seems, and that by the power of God; we, therefore, may let it alone, and leave it unto him whose it is, whilst we are negligent, secure, and at ease. "Nay," saith the apostle; "this is not the use which the grace of God is to be put unto. The consideration of it is, or ought to be, the principal motive and encouragement unto all diligence for the increase of holiness in us." For so he adds immediately, verse 5, Kai< aujto< tout~ o de,> -- "But also for this cause," or, because of the gracious operations of the divine power in us, "giving all diligence, add to your faith virtue," as before. These objectors and this apostle were very diversely minded in these matters; what they make an insuperable discouragement unto diligence in obedience, that he makes the greatest motive and encouragement thereunto.
3. I say, from this consideration it will unavoidably follow that we ought continually to wait and depend on God for supplies of his Spirit and grace, without which we can do nothing. That God is more the author, by his grace, of the good we do than we ourselves ("Not I, but the grace of God which was with me"); that we ought to be careful that by our negligences and sins we provoke not the Holy Spirit to withhold his aids and assistances, and so to leave us to ourselves, in which condition we can do nothing that is spiritually good; -- these things, I say, will unavoidably follow on the doctrine before declared; and if anyone be offended at them, it is not in our power to render them relief.
482
I shall close the discourse on this subject with some considerations of that similitude by which the Scripture so frequently represents the gradual improvement of grace and holiness; and this is the growth of trees and plants: <281405>Hosea 14:5, 6,
"I will be as the dew unto Israel: he shall grow as the lily, and cast forth his roots as Lebanon. His branches shall spread, and his beauty shall be as the olive-tree, and his smell as Lebanon."
<234403>Isaiah 44:3, 4,
"I will pour water on him that is thirsty, and floods upon the dry ground: I will pour my Spirit upon thy seed, and my blessing upon thine offspring: and they shall spring up as among the grass, as willows by the water-courses."
And so in other places very many. And we may know that this similitude is singularly instructive, or it would not have been so frequently made use of to this purpose. Some few instances tending to administer light in this matter I shall briefly reflect upon: --
1. These trees and plants have the principle of their growth in themselves. They do not grow immediately from external adventitious aid and furtherance; they grow from their own seminal virtue and radical moisture. It is no otherwise in the progress of sanctification and holiness. It hath a root, a seed, a principle of growth and increase, in the soul of him that is sanctified. All grace is immortal seed, and contains in it a living, growing principle. That which hath not in itself a life and power of growth is not grace; and therefore what duties soever any men do perform, whereunto they are either guided by natural light, or which they are urged unto by convictions from the word, if they proceed not from a principle of spiritual life in the heart, they are no fruits of holiness nor do belong thereunto. The water of grace which is from Christ is a "well of water springing up into everlasting life," in them on whom it is bestowed, <430414>John 4:14. It is, therefore, the nature of holiness to thrive and grow, as it is of trees or plants, that have their seminal virtue in themselves after their kind.
2. A tree or plant must be watered from above, or it will not thrive and grow by virtue of its own seminal power. If a drought cometh, it will
483
wither or decay. Wherefore, where God mentioneth this growth, he ascribes it unto his watering. "I will be as the dew," and "I will pour water," is the especial cause of it. It is so in this carrying on of holiness. There is a nature received capable of increase and growth; but if it be left unto itself, it will not thrive, it will decay and die. Wherefore God is unto it as the dew, and pours water on it by the actual supplies of the Spirit, as we have showed before.
3. The growth of trees and plants is secret and imperceptible, nor is discerned but in the effects and consequences of it. The most watchful eye can discern little of its motion. "Crescit occulto velut arbor aevo." It is no otherwise in the progress of holiness. It is not immediately discernible, either by themselves in whom it is, or by others that make observation of it. It lies only under the eye of him by whom it is wrought; only by the fruits and effects of it is it made manifest. And some, indeed, especially in some seasons, do plainly and evidently thrive and grow, springing up like the willows by the water-courses. Though their growth in itself is indiscernible, yet it is plain they have grown. Such we ought all to be. The growth of some, I say, is manifest on every trial, on every occasion; their profiting is visible to all. And as some say that the growth of plants is not by a constant insensible progress, but they increase by sudden gusts and motions, which may sometimes be discerned in the openings of buds and flowers, so the growth of believers consists principally in some intense vigorous actings of grace on great occasions, as of faith, love, humility, self-denial, bounty; and he who hath not some experience of such actings of grace in especial instances can have little evidence of his growth. Again, there are trees and plants that have the principle of life and growth in them but yet are so withering and unthrifty that you can only discern them to be alive. And so it is with too many believers. They are all "trees planted in the garden of God;" some thrive, some decay for a season, but the growth of the best is secret.
From what hath been proved it is evident that the work of sanctification is a progressive work, that holiness is gradually carried on in us by it towards perfection. It is neither wrought nor completed at once in us, as is regeneration, nor doth it cease under any attainments or in any condition of life, but is thriving and carried on. A river continually fed by a living
484
fountain may as soon end its streams before it come to the ocean, as a stop be put to the course and progress of grace before it issue in glory; for
"the path of the just is as the shining light, that shineth more and more unto the perfect day," <200418>Proverbs 4:18.
So is their path wherein they are led and conducted by the Holy Spirit, even as the morning light; which after it once appears, though it may be sometimes clouded, yet faileth not until it arrive unto its perfection. And as the wisdom, patience, faithfulness, and power, which the Holy Spirit of God exerciseth herein are unutterable, so are they constantly admired by all that are interested in them: so are they by the psalmist, <196608>Psalm 66:8, 9, 31:19. Who is there who hath made any diligent observation of his own heart and ways, and what have been the workings of the grace of God in him and towards him, to bring him unto the stature and measure whereunto he is arrived, that doth not admire the watchful care and powerful workings of the Spirit of God therein? The principle of our holiness as in us is weak and infirm, because it is in us; in some to so low a degree as is ofttimes unto themselves imperceptible. This he preserves and cherisheth, that it shall not be overpowered by corruptions and temptations. Among all the glorious works of God, next unto that of redemption by Jesus Christ, my soul doth most admire this of the Spirit in preserving the seed and principle of holiness in us, as a spark of living fire in the midst of the ocean, against all corruptions and temptations wherewith it is impugned. Many breaches are made in and upon our course of obedience by the incursions of actual sins; these he cures and makes up, healing our backslidings and repairing our decays. And he acts the grace we have received by constant fresh supplies. He wants much of the comfort and joy of a spiritual life who doth not diligently observe the ways and means whereby it is preserved and promoted; and it is no small part of our sin and folly when we are negligent herein.
All believers are, no doubt, in some measure convinced hereof, not only from the testimonies given unto it in the Scripture, but also from their own experience; and there is nothing in themselves which they may more distinctly learn it from than the nature and course of their prayers, with the workings of their hearts, minds, and affections in them. Let profane persons deride it whilst they please, it is the Spirit of God, as a Spirit of
485
grace, that enables believers to pray and make intercession according to the mind of God; and herein, as he is the Spirit of supplications, he copieth out and expresseth what he worketh in them as the Spirit of sanctification. In teaching us to pray, he teacheth us what and how he worketh in us; and if we wisely consider his working in our hearts by prayer, we may understand much of his working upon our hearts by grace. It is said that "he who searcheth the hearts," that is, God himself, "knoweth the mind of the Spirit," in the intercessions he maketh in us, <450827>Romans 8:27. There are secret powerful operations of the Spirit in prayer that are discernible only to the great Searcher of hearts. But we also ought to inquire and observe, so far as we may, what he leads us unto and guides us about; which is plainly his work in us. I do not think that the Spirit worketh supplications in us by an immediate, supernatural, divine afflatus, so as he inspired the prophets of old, who ofttimes understood not the things uttered by themselves, but inquired afterward diligently into them; but I do say (let the proud carnal world despise it whilst they please, and at their peril) that the Spirit of God doth graciously, in the prayers of believers, carry out and act their souls and minds in desires and requests, which, for the matter of them, are far above their natural contrivances and invention. And he who hath not experience hereof is a greater stranger unto these things than will at length be unto his advantage. By a diligent observance hereof we may know of what kind and nature the work of the Holy Ghost in us is, and how it is carried on. For how in general doth the Holy Spirit teach us and enable us to pray? It is by these three things: --
1. By giving us a spiritual insight into the promises of God and the grace of the covenant, whereby we know what to ask upon a spiritual view of the mercy and grace that God hath prepared for us.
2. By acquainting us with and giving us an experience of our wants, with a deep sense of them, such as we cannot bear without relief.
3. By creating and stirring up desires in the new creature for its own preservation, increase, and improvement. And in answer unto these things consisteth his whole work of sanctification in us; for it is his effectual communication unto us of the grace and mercy prepared in the promises of the covenant through Jesus Christ. Hereby doth he supply our spiritual wants, and set the new creature in life and vigor. So are our prayers an
486
extract and copy of the work of the Holy Spirit in us, given us by himself. And, therefore, by whomsoever he is despised as a Spirit of supplication, he is so as a Spirit of sanctification also. Now, consider what it is that in your prayers you most labor about? Is it not that the body, the power, the whole interest, of sin in you may be weakened, subdued, and at length destroyed? Is it not that all the graces of the Spirit may be renewed daily, increased and strengthened, so as that you may be more ready and prepared for all duties of obedience? And what is all this for, but that holiness may be gradually progressive in your souls, that it may be carried on by new supplies and additions of grace, until it come to perfection?
It will be said, perhaps, by some, that they find neither in themselves nor others, by the best of their observation, that the work of sanctification is constantly progressive, or that holiness doth so grow and thrive wherever it is in sincerity: for as for themselves, they have found grace more vigorous, active, and flourishing, in former days than of late; the streams of it were fresher and stronger at the spring of conversion than since they find them to be in their course. Hence are those complaints among many of their leanness, their weakness, their deadness, their barrenness. Nor were many of the saints in the Scripture without such complaints. And many may cry, "Oh that it were with us as in our former days, in the days of our youth!" Complaints of this nature do everywhere abound, and some are ready to conclude, upon this consideration, that either sincere holiness is not so growing and progressive as is pretended, or that, indeed, they have no interest therein. Yea, the like may be said upon a diligent observation of others, churches and single professors. What evidence do they give that the work of holiness is thriving in them? doth it not appear rather to be retrograde and under a constant decay?
I shall so far consider and remove this objection as that the truth which we have asserted suffer not from it, and so be left as an empty notion; nor yet those be altogether discouraged who come not up unto a full compliance with it. And this I shall do in the ensuing rules and observations.
1. It is one thing what grace or holiness is suited unto in its own nature, and what is the ordinary or regular way of the procedure of the Spirit in the work of sanctification, according to the tenor of the covenant of grace; another, what may occasionally fall out by indisposition and irregularity,
487
or any other obstructing interposition in them in whom the work is wrought. Under the first consideration, the work is thriving and progressive; in the latter, the rule is liable to sundry exceptions. A child that hath a principle of life, a good natural constitution, and suitable food, will grow and thrive; but that which hath obstructions from within, or distempers and diseases, or falls and bruises, may be weak and thriftless. When we are regenerated, we are as newborn babes, and ordinarily, if we have the sincere milk of the word, we shall grow thereby. But if we ourselves give way to temptations, corruptions, negligences, conformity to the world, is it any wonder if we are lifeless and thriftless? It suffices to confirm the truth of what we have asserted, that everyone in whom is a principle of spiritual life, who is born of God, in whom the work of sanctification is begun, if it be not gradually carried on in him, if he thrive not in grace and holiness, if he go not from strength to strength, it is ordinarily from his own sinful negligence and indulgence unto carnal lusts, or love of this present world. Considering the time we have had and the means we have enjoyed, what grown, what flourishing plants, in faith, love, purity, self-denial, and universal conformity to Christ, might many of us have been, who now are weak, withering, fruitless, and sapless, scarce to be distinguished from the thorns and briers of the world! It is time for us rather to be casting off every weight and the sin that doth so easily beset us, to be by all means stirring up ourselves unto a vigorous recovery of our first faith and love, with an abundant growth in them, than to be complaining that the work of holiness doth not go on, and that before our wounds become incurable.
2. It is one thing to have holiness really thriving in any soul, another for that soul to know it and to be satisfied in it; and these things may be separated: whereof there are many reasons. But before I name them, I must premise one necessary observation, and that is, -- Whereas this rule is proposed for the relief of such as are at a loss about their condition, and know not whether holiness be thriving in them or no, those have no concernment herein who may at any time, if they please, give themselves an account how matters go with them, and on what grounds: for if men do indulge unto any predominant lust, if they live in the neglect of any known duty or in the practice of any way of deceit, if they suffer the world to devour the choicest increase of their souls, and formality to eat out the
488
spirit, vigor, and life of holy duties, or any of these in a remarkable manner, I have nothing to offer unto them to manifest that holiness may thrive in them although they discern it not; for undoubtedly it doth not do so, nor are they to entertain any hopes but that whilst they abide in such a condition it will decay more and more. Such are to be awaked with violence, like men falling into a deadly lethargy, to be snatched as brands out of the fire, to be warned to recover their first faith and love, to repent and do their first works, lest their end should be darkness and sorrow forevermore. But as unto those who walk with God humbly and in sincerity, there may be sundry reasons given whence it is that holiness may be thriving in them, and yet not be discerned by them so to be. And, therefore, though holiness be wrought within ourselves, and only there, yet there may be seasons wherein sincere, humble believers may be obliged to believe the increase and growth of it in them when they perceive it not, so as to be sensible of it; for, --
(1.) It being the subject of so many gospel promises, it is a proper object of faith, or a thing that is to be believed. The promises are God's explanations of the grace of the covenant, both as to its nature and the manner of its operation; and they do not abound in any concernment of it more than this, that those who are partakers of it shall thrive and grow thereby. With what limitations they are bounded, and what is required on our part that we may have them fulfilled towards us, shall be afterward declared. But their accomplishment depends on God's faithfulness, and not on our sense of it. Where, therefore, we do not openly lay an obstruction against it, as in the case now mentioned, we may, we ought to believe that they are fulfilled towards us, although we are not continually sensible thereof. And,
(2.) It is our duty to grow and thrive in holiness; and what God requires of us, we are to believe that he will help us in, and doth so, whatever be our present sense and apprehension. And he who on these grounds can believe the growth of holiness in himself, though he have no sensible experience thereof, is, in my judgment, in as good, and perhaps a more safe, condition than he who, through the vigorous working of spiritual affections, is most sensible thereof: for it is certain that such an one doth not by any willful neglect, or indulgence unto any sin, obstruct the growth of holiness, for he that doth so cannot believe that it doth thrive in him or is carried on,
489
whatever his presumptions may be; and the life of faith, whereof this is a part, is every way a safe life. Besides, such a person is not in that danger of a vain elation of mind and carelessness thereon, as others may be; for wherein we live by faith, and not at all by sense, we shall be humble and fear always. Such an one not finding in himself the evidence of what he most desires, will be continually careful that he drive it not farther from him. But the reasons of this difficulty are: --
[1.] The work itself, as hath been before declared at large, is secret and mysterious; and, therefore (as in some), I hope in many, there is the reality and essence of holiness, who yet can find nothing of it in themselves, nor perhaps anyone else, but only Jesus Christ, who is of quick understanding in the fear of the Lord, so it may in the same secret manner thrive as to its degrees in them who yet perceive it not. There is not anything in our whole course that we ought to be more awake unto than a diligent observation of the progress and decays of grace; for as the knowledge of them is of the same importance unto us with that of our duties and comforts, so they are very hardly and difficultly to be discerned, nor will be so truly for our good and advantage, without our utmost diligence and spiritual wisdom in their observation. Hence, as we before observed, it is compared in the Scripture frequently unto the growth of plants and trees, <281405>Hosea 14:5, 6; <234403>Isaiah 44:3, 4. Now, we know that in those of them which are the most thrifty and flourishing, though we may perceive they are grown, yet we cannot discern their growing. And the apostle tells us, that as the
"outward man perisheth, so the inward man is renewed day by day," 2<470416> Corinthians 4:16.
The perishing of the outward man is by those natural decays whereby it continually tends unto death and dissolution; and we know, many of us, how hardly these insensible decays are discerned, unless some great and violent disease befall us. We rather know that we are enfeebled and weakened by age and infirmities than perceive when or how. So is the inward man renewed in grace. It is by such secret ways and means as that its growth and decay are hardly to be apprehended. And yet he who is negligent in this inquiry walks at all peradventures with God, -- knows not whereabout he is in his way, whether he be nearer or farther off from
490
his journey's end than he was before. Write that man a fruitless and a thriftless Christian who calls not himself to an account about his increases and decays in grace. David knew this work to be of so great importance as that he would not trust to himself and ordinary assistances for the discharge of it, but earnestly calls on God to undertake it for him and to acquaint him with it, <19D923>Psalm 139:23, 24.
[2.] There may some perplexing temptations befall the mind of a believer, or some corruption take advantage to break loose for a season, it may be for a long season, which may much gall the soul with its suggestions, and so trouble, disturb, and unquiet it, as that it shall not be able to make a right judgment of its grace and progress in holiness. A ship may be so tossed in a storm at sea as that the most skillful mariners may not be able to discern whether they make any way in their intended course and voyage, whilst they are carried on with success and speed. In such cases, grace in its exercise is principally engaged in an opposition unto its enemy, which it hath to conflict withal, and so its thriving other ways is not discernible. If it should be inquired how we may discern when grace is exercised and thrives in opposition unto corruptions and temptations, I say, that as great winds and storms do sometimes contribute to the fruitbearing of trees and plants, so do corruptions and temptations unto the fruitfulness of grace and holiness. The wind comes with violence on the tree, ruffles its boughs, it may be breaks some of them, beats off its buds, loosens and shakes its roots, and threatens to cast the whole to the ground; but by this means the earth is opened and loosed about it, and the tree gets its roots deeper into the earth, whereby it receives more and fresh nourishment, which renders it fruitful, though it bring not forth fruit visibly, it may be, till a good while after. In the assaults of temptations and corruptions the soul is woefully ruffled and disordered, -- its leaves of profession are much blasted, and its beginnings of fruit-bearing much broken and retarded; but, in the meantime, it secretly and invisibly casts out its roots of humility, self-abasement, [and] mourning, in a hidden and continual laboring of faith and love after that grace, whereby holiness doth really increase, and way is made for future visible fruitfulness: for, --
[3.] God, who in infinite wisdom manageth the new creature or whole life of grace by his Spirit, doth so turn the streams of it, and so renew and change the especial kinds of its operations, as that we cannot easily trace
491
his paths therein, and may, therefore, be often at a loss about it, as not knowing well what he is doing with us. For instance, it may be the work of grace and holiness hath greatly put forth and evidenced itself in the affections, which are renewed by it. Hence persons have great experience of readiness unto, and delight and cheerfulness in, holy duties, especially those of immediate intercourse with God; for the affections are quick and vigorous, for the most part, in the youth of profession, and the operations of them being sensible unto them in whom they are, and their fruits visible, they make persons seem always fresh and green in the ways of holiness. But it may be, after awhile, it seems good to the sovereign Disposer of this affair to turn, as it were, the streams of grace and holiness into another channel. He sees that the exercise of humility, godly sorrow, fear, diligent conflicting with temptations, that, it may be, strike at the very root of faith and love, are more needful for them. He will, therefore, so order his dispensations towards them, by afflictions, temptations, occasions of life in the world, as that they shall have new work to do, and all the grace they have be turned into a new exercise. Hereon, it may be, they find not that sensible vigor in their spiritual affections, nor that delight in spiritual duties, which they have done formerly. This makes them sometimes ready to conclude that grace is decayed in them, that the springs of holiness are drying up, and they know neither where nor what they are. But yet, it may be, the real work of sanctification is still thriving and effectually carried on in them.
3. It is acknowledged that there may be, that there are in many, great decays in grace and holiness; that the work of sanctification goeth back in them, and that, it may be, universally and for a long season. Many actings of grace are lost in such persons, and the things that remain are ready to die. This the Scripture abundantly testifieth unto and giveth us instances of. How often doth God charge his people with backsliding, barrenness, decays in faith and love! And the experience of the days wherein we live sufficiently confirm the truth of it. Are there not open and visible decays in many as to the whole spirit, all the duties and fruits, of holiness? Cannot the best among us contribute somewhat to the evidence hereof from our own experience? What shall we say, then? is there no sincere holiness where such decays are found? God forbid. But we must inquire the reasons whence this comes to pass, seeing this is contrary to the
492
gradual progress of holiness in them that are sanctified, which we have asserted. And I answer two things unto it: --
(1.) That these decays are occasional and preternatural as to the true nature and constitution of the new creature, and a disturbance of the ordinary work of grace. They are diseases in our spiritual state, which it is not to be measured by. Are you dead and cold in duties, backward in good works, careless of your heart and thoughts, addicted to the world? -- these things belong not to the state of sanctification, but are enemies unto it, sicknesses and diseases in the spiritual constitution of the persons in whom they are.
(2.) Although our sanctification and growth in holiness be a work of the Holy Spirit, as the efficient cause thereof, yet is it our own work also in a way of duty. He hath prescribed unto us what shall be our part, what he expects from us and requireth of us, that the work may be regularly carried on unto perfection, as was before declared. And there are two sorts of things which if we attend not unto in a due manner, the orderly progress of it will be obstructed and retarded; for, --
[1.] The power and growth of any lust or corruption, and a compliance from it with temptations, which is inseparable from the prevalency of any sin in us, lies directly against this progress. If we allow or approve of any such thing in us; if we indulge unto any actings of sin, especially when known and grown frequent, in any one kind; if we neglect the use of the best means for the constant mortification of sin, which every enlightened soul understands to be necessary thereunto, -- there is, and will be increased, a universal decay in holiness, and not only in that particular corruption which is so spared and indulged. A disease in any one of the vitals, or principal parts of the body, weakens not only the part wherein it is, but the whole body itself, and vitiates the whole constitution by a sympathy of parts; and any particular lust indulged unto vitiates the whole spiritual health, and weakens the soul in all duties of obedience.
[2.] There are some things required of us to this end, that holiness may thrive and be carried on in us. Such are, the constant use of all ordinances and means appointed unto that end, a due observance of commanded duties in their season, with a readiness for the exercise of every especial grace in its proper circumstances. Now, if we neglect these things, if we
493
walk at all peradventures with God, attending neither to means nor duties, nor the exercise of grace, as we should, we are not to wonder if we find ourselves decaying, yea, ready to die. Doth any man wonder to see a person formerly of a sound constitution grown weak and sickly, if he openly neglect all means of health, and contract all sorts of diseases by his intemperance? Is it strange that a nation should be sick and faint at heart, that grey hairs should be sprinkled upon it, that it should be poor and decaying, whilst consuming lusts, with a strange neglect of all invigorating means, do prevail in it? No more is it that a professing people should decay in holy obedience whilst they abide in the neglect expressed.
Having vindicated this assertion, I shall yet add a little farther improvement of it; and, if the work of holiness be such a progressive, thriving work in its own nature; if the design of the Holy Ghost, in the use of means, be to carry it on in us, and increase it more and more unto a perfect measure; then is our diligence still to be continued to the same end and purpose: for hereon depend our growth and thriving. It is required of us that we give all diligence unto the increase of grace, 2<610105> Peter 1:5-7, and that we abound therein, 2<470807> Corinthians 8:7, "abounding in all diligence;" and not only so, but that we "show the same diligence unto the end," <580611>Hebrews 6:11. Whatever diligence you have used in the attaining or improving of holiness, abide in it unto the end, or we cast ourselves under decays and endanger our souls. If we slack or give over as to our duty, the work of sanctification will not be carried on in a way of grace. And this is required of us, this is expected from us, that our whole lives be spent in a course of diligent compliance with the progressive work of grace in us. There are three grounds on which men do or may neglect this duty, whereon the life of their obedience and all their comforts do depend: --
(1.) A presumption or groundless persuasion that they are already perfect. This some pretend unto in a proud and foolish conceit, destructive of the whole nature and duty of evangelical holiness or obedience; for this, on our part, consists in our willing compliance with the work of grace, gradually carried on unto the measure appointed unto us. If this be already attained, there is an end of all evangelical obedience, and men return again to the law unto their ruin. See <500312>Philippians 3:12-14. It is an excellent description of the nature of our obedience which the apostle gives us in that place. All absolute perfection in this life is rejected as unattainable. The end
494
proposed is blessedness and glory, with the eternal enjoyment of God; and the way whereby we press towards it, which compriseth the whole of our obedience, is by continual, uninterrupted following after, pressing, reaching out, -- a constant progress, in and by our utmost diligence.
(2.) A foolish supposition that, being interested in a state of grace, we need not now be so solicitous about exact holiness and obedience in all things as we were formerly, whilst our minds hung in suspense about our condition. But so much as anyone hath this apprehension or persuasion prevailing in him or influencing of him, so much hath he cause deeply to question whether he have yet anything of grace or holiness or no; for this persuasion is not of Him who hath called us. There is not a more effectual engine in the hand of Satan either to keep us off from holiness or to stifle it when it is attained, nor can any thoughts arise in the hearts of men more opposite to the nature of grace; for which cause the apostle rejects it with detestation, <450601>Romans 6:1, 2.
(3.) Weariness and despondencies, arising from oppositions. Some find so much difficulty in and opposition to the work of holiness and its progress from the power of corruptions, temptations, and the occasions of life in this world, that they are ready to faint and give over this diligence in duties and contending against sin. But the Scripture doth so abound with encouragements unto this sort of persons as that we need not to insist thereon.
495
CHAPTER 3.
BELIEVERS THE ONLY OBJECT OF SANCTIFICATION, AND SUBJECT OF GOSPEL HOLINESS.
Believers the only subject of the work of sanctification -- How men come to believe, if believers alone receive the Spirit of sanctification -- The principal ends for which the Spirit is promised, with their order in their accomplishment -- Rules to be observed in praying for the Spirit of God, and his operations therein -- That believers only are sanctified or holy proved and confirmed -- Mistakes about holiness, both notional and practical, discovered -- The proper subject of holiness in believers.
THAT which we are next to inquire into is, the personal subject of this work of sanctification, or who, and of what sort, those persons are that are made holy. Now, these are all and only believers. All who unfeignedly believe in God through Jesus Christ are sanctified, and no others. Unto them is evangelical holiness confined. It is for them and them only that our Savior prays for this mercy, grace, or privilege: <431717>John 17:17, "Sanctify them by thy truth." And concerning them he affirms, "For their sakes I sanctify myself, that they also may be sanctified through the truth," verse 19. And whereas, in the verses foregoing, he had immediate respect unto his apostles and present disciples, that we may know that neither his prayer nor his grace is confined or limited unto them, he adds, "Neither pray I for these alone," -- that is, in this manner, and for these ends, -- "but for them also which shall believe on me through their word," verse 20. It was, therefore, the prayer of our Lord Jesus Christ that all believers should be sanctified; and so also was it his promise: chapter <430738>7:38, 39, "He that believeth on me, as the Scripture hath said, out of his belly shall flow rivers of living water. But this spake he of the Spirit, which they that believe on him should receive." And it is with respect principally unto this work of sanctification that he is compared unto flowing and living water, as hath been declared before. It is for believers, the "church that is in God the Father and in the Lord Jesus Christ," -- that is, by faith, -- 1<520101>
496
Thessalonians 1:1, that our apostle prays that "the God of peace would sanctify them throughout," chapter <520523>5:23.
But before we proceed to a farther confirmation of this assertion, an objection of some importance is to be removed out of our way: for on this supposition, that the Spirit of sanctification is given only unto believers, it may be inquired how men come so to be; for if we have not the Spirit until after we do believe, then is faith itself of ourselves. And this is that which some plead for, -- namely, "That the gift of the Holy Ghost, unto all ends and purposes for which he is promised, is consequential unto faith, with the profession and obedience thereof, being, as it were, its reward." See Crell. de Spir. Sanc., cap. 5. To this purpose it is pleaded, "That the apostle Peter encourageth men unto faith and repentance with the promise that thereon they should `receive the gift of the Holy Ghost,' <440238>Acts 2:38; and so is that also of our Savior, <431417>John 14:17, that `the world,' -- that is, unbelievers, -- `cannot receive the Spirit of truth:' so that our faith and obedience are required as a necessary qualification unto the receiving of the Holy Ghost; and if they are so absolutely, then are they of ourselves, and not wrought in us by the grace of God;" -- which is express Pelagianism.
Ans. I could dwell long on this inquiry concerning the especial subject of the Holy Spirit, seeing the right understanding of many places of Scripture doth depend thereon; but because I have much work yet before me, I will reduce what I have to offer on this head into as narrow a compass as possibly I may. In answer, therefore, to this objection, I say, --
1. That the Holy Spirit is said to be promised and received with respect unto the ends which he is promised for, and the effects which he worketh when he is received; for although he be himself but one, "the one and the self-same Spirit," and he himself is promised, given forth, and received, as we have declared, yet he hath many and diverse operations. And as his operations are divers, or [of] several sorts and kinds, so our receiving of him, as to the manner of it, is divers also, and suited unto the ends of his communications unto us. Thus, in some sense he is promised unto and received by believers; in another he is promised and received to make men so, or to make them believe. In the first way there may be some activity of faith in a way of duty, whereas in the latter we are passive, and receive him only in a way of grace.
497
2. The chief and principal ends for which the Holy Spirit is promised and received may be reduced to these four heads: --
(1.) Regeneration;
(2.) Sanctification;
(3.) Consolation;
(4.)Edification.
There are, indeed, very many distinct operations and distributions of the Spirit, as I have in part already discovered, and shall yet farther go over them in particular instances; but they may be reduced unto these general heads, or at least they will suffice to exemplify the different manner and ends of the receiving of the Spirit. And this is the plain order and method of these things, as the Scripture both plainly and plentifully testifies: --
(1.) He is promised and received as to the work of regeneration unto the elect;
(2.) As to the work of sanctification unto the regenerate;
(3.) As to the work of consolation unto the sanctified; and,
(4.) As unto gifts for edification unto professors, according to his sovereign will and pleasure.
(1.) He is promised unto the elect, and received by them as to his work of regeneration. That this is his work in us wholly and entirely I have proved before at large. Hereunto the qualifications of faith and obedience are no way required as previously necessary in us. In order of nature, our receiving of the Spirit is antecedent to the very seed and principle of faith in us, as the cause is to the effect, seeing it is wrought in us by him alone; and the promises concerning the communication of the Spirit unto this end have been before explained and vindicated. Hereby doth the Holy Ghost prepare a habitation for himself, and make way for all the following work which he hath to do in us and towards us, unto the glory of God, and the perfecting of our salvation, or the making of us "meet for the inheritance of the saints in light," <510112>Colossians 1:12.
498
(2.) He is promised and received as a Spirit of sanctification unto and by them that are regenerate, -- that is, unto believers, -- and only unto them. This will be fully confirmed immediately. And this puts an issue to the principal difficulty of the foregoing objection. It is no way inconsistent that faith should be required previously unto the receiving of the Spirit as a Spirit of sanctification, though it be not so as he is the author of regeneration. The same Spirit first worketh faith in us, and then preserveth it when it is wrought. On]y, to clear the manner of it, we may observe, -- First, That sanctification may be considered two ways: -- First, As to the original and essential work of it, which consists in the preservation of the principle of spiritual life and holiness communicated unto us in our regeneration. Secondly, As to those renewed actual operations whereby it is carried on, and is gradually progressive, as hath been declared. Secondly, Faith also, or believing, may be considered in this matter two ways: -- First, As to its original communication, infusion, or creation in the soul; for it is the gift or work of God. In this respect, -- that is, as to the seed, principle, and habit of it, -- it is wrought in us, as all other grace is, in regeneration. Secondly, As to its actings in us, or as unto actual believing, or the exercise of faith and the fruits of it, in a constant profession and holy obedience. Sanctification in the first sense respects faith also in the first; that is, the preservation of the seed, principle, grace, habit of faith in us, belongs unto the sanctifying work of the Holy Spirit; and so believers only are sanctified. And in the latter sense it respects faith in the latter also; that is, the progress of the work of sanctification in us is accompanied with the actings and exercise of faith. But both ways faith is a necessary qualification in and unto them that are sanctified. Believers, therefore, are the adequate subject of the work of sanctification; which is all that at present is under our consideration.
(3.) The Spirit is also promised as a comforter, or a Spirit of consolation. In this sense, or for this end and work, he is not promised unto them that are regenerate merely as such; for many may be regenerate who are not capable of consolation, nor do need it, as infants, who may be, and are, many of them, sanctified from the womb. Nor is he so promised unto them that are believers absolutely, who have the grace or habit of faith wrought in them; for so many have who are not yet exercised nor brought into that condition wherein spiritual consolations are either proper or
499
needful unto them. The Spirit is promised as a comforter unto believers, as engaged in the profession of the gospel, and meeting with conflicts inward and outward on the account thereof. The first promise of the Holy Ghost as a comforter was made to the disciples, when their hearts were filled with sorrow on the departure of Christ; and this is the measure of all others, <431606>John 16:6, 7. And this is evident both from the nature of the thing itself, and from all the promises which are given concerning him to this end and purpose. And it will be wholly in vain at any time to apply spiritual consolations unto any other sort of persons. All men who have any interest in Christian religion, when they fall into troubles and distresses, be they of what sort they will, are ready to inquire after the things that may relieve and refresh them. And whereas there are many things in the word suited unto the relief and consolation of the distressed, they are apt to apply them unto themselves; and others also are ready to comply with them in the same charitable office, as they suppose. But no true spiritual consolation was ever administered by the word unto any but exercised believers, however the minds of men may be for the present a little relieved, and their affections refreshed, by the things that are spoken unto them out of the word: for the word is the instrument of the Holy Ghost, nor hath it any efficacy but as he is pleased to use it and apply it; and he useth it unto this end, and unto no other, as being promised as a Spirit of consolation, only to sanctified believers. And, therefore, when persons fall under spiritual convictions and trouble of mind or conscience upon the account of sin and guilt, it is not our first work to tender consolation unto them, whereby many in that condition are deluded, but to lead them on to believing, that, "being justified by faith, they may have peace with God;" which is their proper relief. And in that state God is abundantly willing that they should receive "strong consolation," even as many as "flee for refuge to the hope that is set before them."
(4.) The Spirit of God is promised and received as to gifts for the edification of the church. This is that which is intended, <440238>Acts 2:38, 39. And his whole work herein we shall consider in its proper place. The rule and measure of the communication of the Spirit for regeneration is election; the rule and measure of the communication of the Spirit for sanctification is regeneration; and the rule and measure of his communication as a Spirit of consolation is sanctification, with the afflictions, temptations, and
500
troubles of them that are sanctified. What, then, is the rule and measure of his communication as a Spirit of edification? I answer, Profession of the truth of the gospel and its worship, with a call unto the benefiting of others, 1<461207> Corinthians 12:7. And here two rules must be observed: --
[1.] That he carries not his gifts for edification out of the pale of the church, or profession of the truth and worship of the gospel.
[2.] That he useth a sovereign and not a certain rule in this communication, 1<461211> Corinthians 12:11, so as that he is not wanting unto any true professors, in proportion to their calls and opportunities.
Secondly, Whereas the Spirit of sanctification is promised only unto them that are regenerate and do believe, may we, in our prayers and supplications for him, plead these qualifications as arguments and motives for the farther communications of him unto us? Ans.
1. We cannot properly plead any qualification in ourselves, as though God were obliged, with respect unto them, to give a man increase of grace ex congruo, much less ex condigno. When we have done all, we are unprofitable servants. As we begin, so we must proceed with God, merely on the account of sovereign grace.
2. We may plead the faithfulness and righteousness of God as engaged in his promises. We ought to pray that he would "not forsake the work of his own hands;" that "he who hath begun the good work in us would perfect it until the day of Jesus Christ;" that with respect unto his covenant and promises he would preserve that new creature, that divine nature, which he hath formed and implanted in us.
3. Upon a sense of the weakness of any grace, we may humbly profess our sincerity therein, and pray for its increase. So cried the poor man with tears, "Lord, I believe; help thou mine unbelief," <410924>Mark 9:24. And the apostles in their prayer, "Lord, increase our faith," <421705>Luke 17:5, owned the faith they had, and prayed for its increase by fresh supplies of the Holy Spirit.
Again, Thirdly, May believers in trouble pray for the Spirit of consolation with respect unto their troubles, it being unto such that he is promised?
501
Ans. 1. They may do so directly, and ought so to do; yea, when they do it not it is a sign they turn aside unto broken cisterns, that will yield them no relief.
2. Troubles are of two sorts, -- spiritual and temporal. Spiritual troubles are so either,
(1.) Subjectively, such as are all inward darknesses, and distresses on the account of sin; or,
(2.) Objectively, such as are all persecutions for the name of Christ and the gospel. It is principally with respect unto these that the Spirit is promised as a comforter, and with regard unto them are we principally to pray for him as so promised.
3. In those outward troubles which are common unto believers with other men, as the death of relations, loss of estate or liberty, they may and ought to pray for the Spirit as a comforter, that the consolations of God, administered by him, may outbalance their outward troubles, and keep up their hearts unto other duties.
Fourthly, May all sincere professors of the gospel pray for the Spirit with respect unto his gifts for the edification of others, seeing unto such he is promised for that end? Ans. 1. They may do so, but with the ensuing limitations: --
(1.) They must do it with express submission to the sovereignty of the Spirit himself, who "divideth to every man as he will."
(2.) With respect unto that station and condition wherein they are placed in the church by the providence and call of God. Private persons have no warrant to pray for ministerial gifts, such as should carry them out of their stations, without a divine direction going before them.
(3.) That their end be good and right, to use them in their respective places unto edification. So ought parents and masters of families, and all members of churches, to pray for those gifts of the Spirit whereby they may fill up the duties of their places and relations.
From the consideration of this order of the dispensation of the Spirit we may be directed how to pray for him, which we are both commanded and
502
encouraged to do, <421113>Luke 11:13: for we are to pray for him with respect unto those ends and effects for which he is promised; and these are those which are before expressed, with all those particular instances which may be reduced unto them. We might, therefore, hence give direction in some inquiries, which, indeed, deserve a larger discussion if our present design would admit of it. One only I shall instance in: --
May a person who is yet unregenerate pray for the Spirit of regeneration to effect that work in him; for whereas, as such, he is promised only unto the elect, such a person, not knowing his election, seems to have no foundation to make such a request upon?
Ans. 1. Election is no qualification on our part, which we may consider or plead in our supplications, but only the secret purpose on the part of God of what himself will do, and is known unto us only by its effects.
2. Persons convinced of sin and of a state of sin may and ought to pray that God, by the effectual communication of his Spirit unto them, would deliver them from that condition. This is one way whereby we "flee from the wrath to come."
3. The especial object of their supplications herein is sovereign grace, goodness, and mercy, as declared in and by Jesus Christ. Such persons cannot, indeed, plead any especial promise as made unto them; but they may plead for the grace and mercy declared in the promises, as indefinitely proposed unto sinners. It may be they can proceed no farther in their expectations but unto that of the prophet, "Who knoweth if God will come and give a blessing?" <290214>Joel 2:14, yet is this a sufficient ground and encouragement to keep them waiting at the "throne of grace." So Paul, after he had received his vision from heaven, continued in great distress of mind, praying until he received the Holy Ghost, <440911>Acts 9:11, 17.
4. Persons under such convictions have really sometimes the seeds of regeneration communicated unto them; and then, as they ought so they will continue in their supplications for the increase and manifestation of it.
It is evident that by these observations the foregoing objection is utterly removed out of the way, and that no disadvantage ariseth unto the doctrine of the free and effectual grace of God by confining this work of sanctification and holiness unto believers only. None are sanctified, none
503
are made holy, but those who truly and savingly believe in God through Jesus Christ; which I shall now farther confirm: --
1. "Without faith it is impossible to please God," <581106>Hebrews 11:6. The faith discoursed of by the apostle is that whereby the fathers "received the promises, walked with God, and obtained the inheritance," -- the faith of Abraham; that is, true, saving, justifying faith. This faith constitutes all them in whom it is true believers, and without it it is impossible to please God. Now, holiness, wherever it is, pleaseth God; and therefore without faith it is impossible we should have any interest in it. "This is the will of God, even our sanctification," 1<520403> Thessalonians 4:3; and walking therein we please God, verse 7. All that pleaseth God in us is our holiness, or some part of it, and it principally consists in an opposition unto all that displeaseth him. That which he commands pleaseth him, and that which he forbids displeaseth him; and our holiness consists in a compliance with the one and an opposition unto the other. Wherefore, that any others but believers should have anything which really belongs unto this holiness, the apostle declares it to be impossible. Some would except against this sense of the words from the ensuing reason which the apostle gives of his assertion, which contains the nature of the faith intended: "For he that cometh unto God must believe that he is, and that he is a rewarder of them that diligently seek him;" for "this is that," they say, "which the light of nature directs unto, and therefore there is no other faith necessarily required that a man may please God, but only that which is included in the right use and exercise of natural reason." But this exception will no way evade the force of this testimony; for the apostle discourseth concerning such a coming unto God, and such a belief in him, as is guided, directed, and ingenerated in us, by the promises which it rests upon and is resolved into. Now these promises, all and every one of them, include Jesus Christ, with a respect unto him and his grace; and, therefore, the faith intended is that which is in God through Christ, as revealed and exhibited in the promises, and this coming unto God is a fruit and effect thereof,
2. Our Lord Jesus Christ affirms that men are sanctified by the faith that is in him: <442618>Acts 26:18,
"That they may receive forgiveness of sins, and an inheritance among them that are sanctified by faith that is in me."
504
If there were any other way or means whereby men might be sanctified or made holy, he would not have confined it unto the "faith that is in him;" at least, there is no other way to attain that holiness which may bring them unto the heavenly inheritance, or make them meet for it, <510112>Colossians 1:12, which alone we inquire after. And, indeed, there can be no greater contempt cast on the Lord Jesus, and on the duty of believing in him, whereunto he makes this one of his principal motives, than to imagine that without faith in him anyone can be made holy.
3. Faith is the instrumental cause of our sanctification; so that where it is not, no holiness can be wrought in us. "God purifieth our hearts by faith," <441509>Acts 15:9, and not otherwise; and where the heart is not purified, there is no holiness. All the duties in the world will not denominate him holy whose heart is not purified; nor will any such duties be holy themselves, seeing unto the unclean all things are unclean. All the obedience that is accepted with God is the "obedience of faith," <450105>Romans 1:5; thence it springs, and therewith is it animated. So is it expressed, 1<600120> Peter 1:20-22, "You who by Christ do believe in God, and have purified your souls in obeying the truth through the Spirit." It is from faith in God through Jesus Christ, acting itself in obedience unto the gospel, that we purify or cleanse our souls; which is our sanctification. See <510212>Colossians 2:12-14, 3:7-11.
4. All grace is originally intrusted in and with Jesus Christ. The image of God being lost in Adam, whatever was prepared or is used for the renovation of it in our natures and persons, wherein gospel holiness doth consist, was to be treasured up in him as the second Adam, by whom many are to be made alive who died in the first. It pleased the Father that "in him should all fullness dwell," -- as the fullness of the Godhead, in and for his own divine personal subsistence, so the fullness of all grace for supplies unto us, that "of his fullness we might receive grace for grace." He is made the head unto the whole new creation, not only of power and rule, but of life and influence. God hath given him for a "covenant to the people," and communicates nothing that belongs properly to the covenant of grace, as our sanctification and holiness do, unto any, but in and through him. And we receive nothing by him but by virtue of relation unto him, or especial interest in him, or union with him. Where there is an especial communication, there must be an especial relation whereon it doth depend and whence it doth proceed; as the relation of the members unto the head
505
is the cause and means why vital spirits are thence derived unto them. We must be in Christ as the branch is in the vine, or we can derive nothing from him: <431504>John 15:4,
"As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me."
Whatever any way belongeth unto holiness is our fruit, and nothing else is fruit but what belongeth thereunto. Now this our Savior affirms that we can bring forth nothing of, unless we are in him and do abide in him. Now, our being in Christ and abiding in him is by faith, without which we can derive nothing from him, and consequently never be partakers of holiness in the least degree. But these things must be afterward spoken unto more at large. It is, therefore, undeniably evident that believers only are sanctified and holy; all others are unclean, nor is anything they do holy, or so esteemed of God.
And the due consideration hereof discovers many pernicious mistakes that are about this matter, both notional and practical; for, --
1. There are some who would carry holiness beyond the bounds of an especial relation unto Christ, or would carry that relation beyond the only bond of it, which is faith; for they would have it to be no more than moral honesty or virtue, and so cannot with any modesty deny it unto those heathens who endeavored after them according to the light of nature. And what need, then, is there of Jesus Christ? I can and do commend moral virtues and honesty as much as any man ought to do, and am sure enough there is no grace where they are not; yet to make anything to be our holiness that is not derived from Jesus Christ, I know not what I do more abhor. An imagination hereof dethrones Christ from his glory, and overthrows the whole gospel. But we have a sort of men who plead that heathens may be eternally saved, so large and indulgent is their charity, and in the meantime endeavor, by all means possible, to destroy, temporally at least, all those Christians who stoop not to a compliance with all their imaginations.
2. Others there are who proceed much farther, and yet do but deceive themselves in the issue. Notions they have of good and evil by the light of nature, <450214>Romans 2:14, 15. As they come with men into the world, and
506
grow up with them as they come to the exercise of their reason, so they are not stifled without offering violence to the principles of nature by the power of sin; as it comes to pass in many, <490419>Ephesians 4:19; 1<540402> Timothy 4:2; <450131>Romans 1:31. These notions, therefore, are in many improved in process of time by convictions from the law, and great effects are produced hereby; for when the soul is once effectually convinced of sin, righteousness, and judgment, it cannot but endeavor after a deliverance from the one and an attainment of the other, that so it may be well with it at the last day. And here lie the springs or foundations of all the moral differences that we see amongst mankind. Some give themselves up unto all abominations, lasciviousness, uncleanness, drunkenness, frauds, oppressions, blasphemies, persecutions, as having no bounds fixed unto their lusts but what are given them by their own impotency or dread of human laws. Others endeavor to be sober, temperate, just, honest and upright in their dealings, with a sedulous performance of religious duties. This difference ariseth from the different power and efficacy of legal convictions upon the minds of men. And these convictions are in many variously improved, according to the light they receive in the means of knowledge which they do enjoy, or the errors and superstitions which they are misguided unto; for on this latter account do they grow up in some into penances, vows, uncommanded abstinences, and various selfmacerations, with other painful and costly duties. Where the light they receive is, in the general, according unto truth, there it will engage men into reformation of life, a multiplication of duties, abstinence from sin, profession, zeal, and a cordial engagement into one way or other in religion. Such persons may have good hopes themselves that they are holy; they may appear to the world so to be, and be accepted in the church of God as such; and yet really be utter strangers from true gospel holiness. And the reason is, because they have missed it in the foundation; and not having, in the first place, obtained an interest in Christ, have built their house on the sand, whence it will fall in the time of trouble. If it be said that all those who come up unto the duties mentioned are to be esteemed believers, if therewith they make profession of the true faith of the gospel, I willingly grant it; but if it be said that necessarily they are so indeed, and in the sight of God, and therefore are also sanctified and holy, I must say the contrary[; it] is expressly denied in the gospel, and especial instances given thereof.
507
Wherefore let them wisely consider these things who have any conviction of the necessity of holiness. It may be they have done much in the pursuit of it, and have labored in the duties that materially belong unto it. Many things they have done, and many things forborne, upon the account of it, and still continue so to do. It may be they think that for all the world they would not be found among the number of unholy persons at the last day. This may be the condition of some, perhaps of many, who are yet but young, and but newly engaged into these ways upon their convictions. It may be so with them who for many days and years have been so following after a righteousness in a way of duty. But yet they meet with these two evils in their way: --
1. That duties of obedience seldom or never prove more easy, familiar, or pleasant unto them than they did at first, but rather are more grievous and burdensome everyday.
2. That they never come up unto a satisfaction in what they do, but still find that there is somewhat wanting. These make all they do burdensome and unpleasant unto them, which at length will betray them into backsliding and apostasy. But yet there is somewhat worse behind; all they have done, or are ever able to do, on the bottom upon which they stand, will come to no account, but perish with them at the great day. Would we prevent all these fatal evils? would we engage in a real, thriving, everlasting holiness? -- let our first business be to secure a relation unto Jesus Christ, without which nothing of it will ever be attained.
To close this discourse, I shall only from it obviate a putid calumny cast by the Papists, Quakers, and others of the same confederacy, against the grace of God, upon the doctrine of the free justification of a sinner, through the imputation of the righteousness of Christ: for with a shameless impudence they clamor on all by whom it is asserted, as those who maintain salvation to be attainable through a mere external imputation of righteousness; whilst those so saved are "unclean and unholy," as the Quakers, or "negligent of the duties of righteousness and obedience," as the Papists and others, slanderously report: for the frontless impudence of this calumny is sufficiently evident from hence, that as we assert sanctification and holiness to be peculiar only unto believing, justified persons, -- that is, that faith and holiness are inseparable, habitually or
508
actually, or in both regards, -- so, in like manner, that all such persons are infallibly sanctified and made holy.
All believers, and only believers, being sanctified and made holy, what it is that is sanctified in them, or what is the proper seat and subject of this work, is, in the next place, to be declared; for it is not a mere external denomination, as things were called "holy" under the Old Testament, nor any transient act, nor any series or course of actions, that we plead about, but that which hath, as a real being and existence, so a constant abiding or residence in us. Hence, he that is holy is always so, whether he be in the actual exercise of the duties of holiness or no, though an omission of any of them in their proper season is contrary unto and an impeachment of holiness, as to its degrees. Now, this subject of sanctification is the entire nature or whole person of a believer. It is not any one faculty of the soul or affection of the mind or part of the body that is sanctified, but the whole soul and body, or the entire nature, of every believing person. And hereby is the work of sanctification really distinguished from any other mere common work which may represent it, or pretend unto it; for all such works are partial. Either they are in the mind only by light and notions of truth, or on the affections only in zeal and devotion, or on the mind and conscience in the convictions of sin and duty; but farther they proceed not. But true holiness consists in the renovation of our whole persons; which must be demonstrated.
1. That our entire nature was originally created in the image of God I have proved before, and it is by all acknowledged. Our whole souls, in the rectitude of all their faculties and powers, in order unto the life of God and his enjoyment, did bear his image. Nor was it confined unto the soul only; the body also, not as to its shape, figure, or natural use, but as an essential part of our nature, was interested in the image of God by a participation of original righteousness. Hence the whole person was a meet principle for the communication of this image of God unto others, by the means of natural propagation, which is an act of the entire person; for a person created and abiding in the image of God, begetting another in his own image and likeness, had, by virtue of the covenant of creation, begotten him in the image of God also, -- that is, had communicated unto him a nature upright and pure.
509
2. By the entrance of sin, this image of God, so far as it was our righteousness and holiness before him, was utterly defaced and lost. This also I have sufficiently evidenced before. It did not depart from any one power, part, or faculty of our souls, but from our whole nature. Accordingly, the Scripture describes, --
(1.) The depravation of our nature distinctly, in all the powers of it. In particular, the corruption that ensued on our minds, wills, and affections, upon the loss of the image of God, I have before declared and vindicated. And, --
(2.) In reference unto the first actings of all these faculties, in things moral and spiritual, the Scripture adds, that "all the thoughts and imaginations of our hearts are evil, and that continually," <010605>Genesis 6:5. All the original first actings of the powers of our souls, in or about things rational and moral, are always evil; for "an evil tree cannot bring forth good fruit." That which is lame and distorted can act nothing that is straight and regular. Hence, --
(3.) All the outward actions of persons in this state and condition are evil, unfruitful works of darkness. And not only so, but,
(4.) The Scripture, in the description of the effects of this depravation of our nature, calls in the body and the members of it unto a partnership in all this obliquity and sin: the "members" of the body are "servants unto uncleanness and iniquity," <450619>Romans 6:19. And the engagement of them all in the course and actings of depraved nature is particularly declared by our apostle out of the psalmist, <450312>Romans 3:12-15, "They are all gone out of the way, they are together become unprofitable; there is none that doeth good, no, not one. Their throat is an open sepulcher; with their tongues they have used deceit; the poison of asps is under their lips: whose mouth is full of cursing and bitterness: their feet are swift to shed blood," in all ways of evil.
This being the state of our whole nature in its depravation, our sanctification, wherein alone its reparation in this life doth consist, must equally respect the whole. Some suppose that it is our affections only, in their deliverance from corrupt lusts and prejudices, with their direction unto heavenly objects, that are the subject of this work; for "the mind, or
510
rational, intellectual power of the soul, is in itself," they say, "pure, noble, untainted, and needs no other aid but to be delivered from the prejudices and obstructions of its operations, which are cast upon it by the engagements and inclinations of corrupt affections, and a vicious course of conversation in the world, received by uninterrupted tradition from our fathers, from whence it is not able to extricate or deliver itself without the aid of grace." But they have placed their instance very unhappily; for, among all the things that belong unto our nature, there is not anyone which the Scripture so chargeth this depravation of it upon as the mind. This, in particular, is said to be "fleshly," to be "enmity against God," to be filled with "vanity, folly, and blindness," as we have at large before evinced. Nor is there anything concerning which the work of sanctification and renovation is so expressly affirmed as it is concerning the mind. It is declared by the "renovation of our mind," <451202>Romans 12:2; or "being renewed in the spirit of our mind," <490423>Ephesians 4:23; that we "put on the new man, which is renewed in knowledge," <510310>Colossians 3:10; with other expressions of the like nature. It is therefore our entire nature that is the subject of evangelical holiness; for to manifest in particulars: --
1. Hence it is called the new man: <490424>Ephesians 4:24,
"Put on the new man, which after God is created in righteousness and holiness."
As the principle of sin and corrupted nature in us is called "The old man," for no other reason but that it possesseth all the active powers of the whole man, so that he neither doth nor can do anything but what is influenced thereby; so this principle of holiness in us, the renovation of our natures, is called "The new man," because it possesseth the whole person with respect unto its proper operations and ends. And it extends itself as large as the old man, or the depravation of our natures, which takes in the whole person, soul and body, with all their faculties and powers.
2. The heart, in the Scripture, is taken for the whole soul, and all the faculties of it, as they are one common principle of all moral operations, as I have proved before; whatever, therefore, is wrought in and upon the heart, under this consideration, is wrought upon the whole soul. Now, this is not only said to be affected with this work of sanctification, or to have
511
holiness wrought in it, but the principal description that is given us of this work consists in this, that therein and thereby a "new heart" is given unto us, or created in us, as it is expressed in the promise of the covenant. This, therefore, can be nothing but the possessing of all the powers and faculties of our souls with a new principle of holiness and obedience unto God.
3. There is especial mention made of the effecting of this work on our souls and bodies, with their powers and faculties distinctly. This I have already proved in the declaration of the work of our regeneration, or conversion to God; which is only preserved, cherished, improved, and carried on to its proper end, in our sanctification. The nature, also, of that spiritual light which is communicated unto our minds, of life unto our wills, of love unto our affections, hath been declared. Therefore doth it follow thence unavoidably, that the whole person is the subject of this work, and that holiness hath its residence in the whole soul entirely.
4. We need go no farther for the proof hereof than unto that prayer of the apostle for the Thessalonians which we insisted on at the beginning of this discourse: 1<520523> Thessalonians 5:23, "The God of peace himself sanctify you oJloteleiv~ , throughout," -- that is, "in your whole natures or persons, in all that you are and do, that you may not in this or that part, but be every whit clean and holy throughout." And to make this the more evident, that we may know what it is which he prays may be sanctified, and thereby preserved blameless to the coming of Christ, he distributes our whole nature into the two essential parts of soul and body. And in the former he considereth two things: --
(1.) The spirit;
(2.) The soul, peculiarly so called.
And this distinction frequently occurs in the Scripture; wherein that by the "spirit" the mind or intellectual faculty is understood, and by the "soul" the affections, is generally acknowledged, and may evidently be proved. These, therefore, the apostle prays may be sanctified and preserved holy throughout and entirely, f136 and that by the infusion of a habit of holiness into them, with its preservation and improvement; whereof more afterward. But this is not all. Our bodies are an essential part of our natures, and by their union with our souls are we constituted
512
individual persons. Now, we are the principles of all our operations as we are persons; every moral act we do is the act of the whole person. The body, therefore, is concerned in the good and evil of it. It became a subject of the depravation of our nature by concomitancy and participation, and is considered as one entire principle with the soul of communicating original defilement from parents unto children. Besides, it is now subject, in that corruption of its constitution which it is fallen under as a punishment of sin, unto many disorderly motions, that are incentives and provocations unto sin. Hence sin is said to "reign in our mortal bodies," and our "members to be servants unto unrighteousness," <450612>Romans 6:12, 19. Moreover, by its participation in the defilement and punishment of sin, the body is disposed and made obnoxious unto corruption and destruction; for death entered by sin, and no otherwise. On all these accounts, therefore, it is necessary, on the other hand, that the body should be interested in this work and privilege of sanctification and holiness; and so it is, --
(1.) By participation: for it is our persons that are sanctified and made holy ("Sanctify them throughout"); and although our souls are the first proper subject of the infused habit or principle of holiness, yet our bodies, as essential parts of our natures, are partakers thereof.
(2.) By a peculiar influence of the grace of God upon them also, as far as they have any influence into moral operations; for the apostle tells us that "our bodies are members of Christ," 1<460615> Corinthians 6:15, and so, consequently, have influences of grace from him as our head.
(3.) In the work of sanctification the Holy Ghost comes and dwells in us; and hereon "our bodies are the temple of the Holy Ghost, which is in us;" and "the temple of God is holy," 1<460316> Corinthians 3:16, 17, -- although, I confess, this rather belongs unto the holiness of peculiar dedication unto God, whereof we shall treat afterward. And,
[1.] Hereby are the parts and members of the body made instruments and "servants to righteousness unto holiness," <450619>Romans 6:19, -- do become meet and fit for to be used in the acts and duties of holiness, as being made clean and sanctified unto God.
513
[2.] Hereby are they disposed and prepared unto a blessed resurrection at the last day; which shall be wrought by the Spirit of Christ, which dwelt in them and sanctified them in this life, <450810>Romans 8:10, 11; <500320>Philippians 3:20, 21; 2<470414> Corinthians 4:14, 16, 17.
Our whole persons, therefore, and in them our whole natures, are the subject of this work, and true holiness invests the whole of it. Now, whether this universal investiture of our nature, in all the faculties and powers of it, by a new principle of holiness and obedience unto God, whereby it is renewed into his image, do belong unto that moral virtue which some so plead for as to substitute it in the room of gospel holiness, they may do well to consider who are the patrons of that cause; for if it do not, then doth not itself belong unto that holiness which the gospel teacheth, requireth, promiseth, and communicates, whatever else it be. And, moreover, it is practically worthy consideration that men deceive not themselves with a partial work in conviction only, or change of the affections also, instead of this evangelical sanctification. It is often and truly spoken unto, how men may have their minds enlightened, their affections wrought upon, and their lives much changed, and yet come short of real holiness. The best trial of this work is by its universality with respect unto its subject. If anything remain unsanctified in us, sin may there set up its throne and maintain its sovereignty. But where this work is true and real, however weak and imperfect it may be as unto its degrees, yet it possesseth the whole person, and leaveth not the least hold unto sin, wherein it doth not continually combat and conflict with it. There is saving light in the mind, and life in the will, and love in the affections, and grace in the conscience, suited to its nature; there is nothing in us whereunto the power of holiness doth not reach according to its measure. Men may, therefore, if they please, deceive themselves by taking up with some notions in their minds, some devotions in their affections, or some good and virtuous deeds in their conversations, but holiness doth not consist therein.
And, lastly, men may hence see how vainly they excuse themselves in their sins, their passions, intemperances, and the like disorders of mind, from their constitutions and inclinations; for true sanctification reacheth unto the body also. It is true, grace doth not so change the natural constitution as to make him that was sickly to be healthy and strong, nor
514
so as to make him who was melancholy to be sanguine, or the like; it altereth not the course of the blood, and the animal spirits, with the impressions they make on our minds. But consider these things morally, and as the whole person is a principle of spiritual and moral operations, and so it doth work such change and alteration on the whole person as to cure morally sinful distempers, as of passion, elation of mind, and intemperances, which men were before more than ordinarily inclined unto by their tempers and constitutions; yea, from the efficacy of it upon our whole persons, in the curing of such habitual inordinate and sinful distempers, lies the principal discovery of its truth and reality. Let no men, therefore, pretend that grace and holiness do not change men's constitutions, thereby to excuse and palliate their disorderly passions before men, and to keep themselves from being humbled for them before God; for although it do not so naturally and physically, yet it doth so morally, so that the constitution itself shall be no more such a fomes and incentive unto disorderly passions as it hath been. If grace hath not cured that passion, pride, causeless anger, inveterate wrath, intemperance, which men's constitutions peculiarly incline unto, I know not, for my part, what it hath done, nor what a number of outward duties do signify. The Spirit and grace of Christ cause "the wolf to dwell with the lamb, and the leopard to lie down with the kid," <231106>Isaiah 11:6. It will change the most wild and savage nature into meekness, gentleness, and kindness; examples whereof have been multiplied in the world.
515
CHAPTER 4.
THE DEFILEMENT OF SIN, WHEREIN IT CONSISTS, WITH ITS PURIFICATION.
Purification the first proper notion of sanctification -- Institution of baptism confirming the same apprehension -- A spiritual defilement and pollution in sin -- The nature of that defilement, or wherein it doth consist -- Depravations of nature and acts with respect unto God's holiness, how and why called "filth" and "pollution" -- Twofold pravity and defilement of sin -- Its aggravations -- We cannot purge it of ourselves, nor could it be done by the law, nor by any ways invented by men for that end.
THESE things being premised, we proceed to the consideration of sanctification itself, in a farther explication of the description before given; and the first thing we ascribe unto the Spirit of God herein, which constitutes the first part of it, is the purifying and cleansing of our nature from the pollution of sin. Purification is the first proper notion of internal real sanctification; and although, in order of time, it doth not precede the other acts and parts of this work, yet in order of nature it is first proposed and apprehended. To be unclean absolutely and to be holy are universally opposed. Not to be purged from sin is an expression of an unholy person, as to be cleansed is of him that is holy. And this purification, or the effecting of this work of cleansing, is ascribed unto all the causes and means of sanctification; as, --
1. Unto the Spirit, who is the principal efficient of the whole. Not that sanctification consists wholly herein, but firstly and necessarily it is required thereunto, <203012>Proverbs 30:12; <263625>Ezekiel 36:25, "I will sprinkle clean water upon you, and ye shall be clean: from all your filthiness, and from all your idols, will I cleanse you." That this sprinkling of clean water upon us is the communication of the Spirit unto us for the end designed, I have before evinced. It hath also been declared wherefore he is called "water," or compared thereunto. And the 27th verse shows expressly that it is the Spirit of God which is intended: "I will put my Spirit within you, and cause you to walk in my statutes." And that which he is thus in the
516
first place promised for is the cleansing of us from the pollution of sin; which, in order of nature, is preposed unto his enabling us to walk in God's statutes, or to yield holy obedience unto him.
To the same purpose, among many others, is that promise, <230404>Isaiah 4:4,
"When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the Spirit of judgment, and by the Spirit of burning."
Upon what ground the Spirit is compared to fire, and thence here called a "Spirit of burning," hath been also declared. In brief, fire and water were the means whereby all things were purified and cleansed typically in the law, <043123>Numbers 31:23; and the Holy Spirit being the principal efficient cause of all spiritual cleansing is compared to them both (by which his work was signified), and called by their names. See <390302>Malachi 3:2, 3. And "judgment" is frequently taken for holiness. "The Spirit of judgment," therefore, and the "Spirit of burning," is the Spirit of sanctification and purification. And he is here promised for the sanctification of the elect of God. And how shall he effect this work? He shall do it, in the first place, by "washing away their filth and purging away their blood;" -- that is, all their spiritual, sinful defilements.
2. The application of the death and blood of Christ unto our souls, for our sanctification, by the Holy Ghost, is said to be for our cleansing and purging: <490525>Ephesians 5:25, 26, "Christ loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word." He "gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works," <560214>Titus 2:14. "The blood of Jesus Christ cleanseth us from all sin," 1<620107> John 1:7. "He loved us, and washed us from our sins in his own blood," <660105>Revelation 1:5. "The blood of Christ purgeth our conscience from dead works to serve the living God," <580914>Hebrews 9:14. Respect, I acknowledge, in some of these places, may be had unto the expiation of the guilt of sin by the blood of Christ as offered in sacrifice, for so "by himself he purged our sins," chapter <580103>1:3; but as they all suppose a defilement in sin, so the most of them respect its cleansing by the
517
application of the virtue of the blood of Christ unto our souls and consciences in our sanctification. And, --
3. Moreover, where sanctification is enjoined us as our duty, it is prescribed under this notion of cleansing ourselves from sin: "Wash you, make you clean," <230116>Isaiah 1:16. "O Jerusalem, wash thine heart from wickedness, that thou mayest be saved," <240414>Jeremiah 4:14. "Having therefore these promises, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God," 2<470701> Corinthians 7:1. "Every man that hath this hope in him purifieth himself," 1<620303> John 3:3; <19B909>Psalm 119:9; 2<550221> Timothy 2:21. And the like expressions of this duty occur in other places.
4. Answerable unto these promises and precepts, and in confirmation of them, we have the institution of the ordinance of baptism, the outward way and means of our initiation into the Lord Christ and the profession of the gospel, the great representation of the inward "washing of regeneration," <560305>Titus 3:5. Now this baptism, in the first place, expresseth the outward "putting away of the filth of the flesh," by external washing with material water, 1<600321> Peter 3:21. And that which answers hereunto can be nothing but the inward purifying of our souls and consciences by the grace of the Spirit of God; that is, saith our apostle, the "putting off the body of the sins of the flesh," <510211>Colossians 2:11, which contains the whole defilement and corruption of sin: and this also was typed out unto us by all the legal purifications of old. Wherefore, we shall do three things in the explication of this first branch of our sanctification: --
1. Show that there is a spiritual pollution and defilement in sin;
2. Declare what it is, or wherein it doth consist; and,
3. Manifest how it is removed or washed away, and believers made holy thereby.
For the FIRST, it needs not much to be insisted on. Our minds and their conceptions are in these things to be regulated by divine revelation and expressions. And in the whole representation made unto us in the Scripture of the nature of sin, of our concernment therein, of the respect of God towards us on the account thereof, of the way and means whereby we may be delivered from it, there is nothing so much inculcated as its
518
being filthy, abominable, full of defilement and pollution; which is set forth both in plain expressions and various similitudes. On the account hereof is it said to be "abhorred of God, the abominable thing which his soul hateth, which he cannot behold, which he cannot but hate and detest;" and it is compared to "blood, wounds, sores, leprosy, scum, loathsome diseases." With respect hereunto is it so frequently declared that we must be "washed, purged, purified, cleansed," as in the testimonies before cited, before we can be accepted with him or be brought to the enjoyment of him. And the work of the Spirit of Christ in the application of his blood unto us for the taking away of sin is compared to the effects of "fire, water, soap, nitre," everything that hath a purifying, cleansing faculty in it. These things so frequently occur in the Scripture, and testimonies concerning them are so multiplied, that it is altogether needless to produce particular instances. This is evident and undeniable, that the Scripture, which regulates our conceptions about spiritual things, expressly declares all sin to be "uncleanness," and every sinner to be "defiled" thereby, and all unsanctified persons to be "wholly unclean;" and how far these expressions are metaphorical, or wherein the metaphor doth consist, must be afterward declared.
Besides, there is no notion of sin and holiness whereof believers have a more sensible, spiritual experience; for although they may not or do not comprehend the metaphysical notion or nature of this pollution and defilement of sin, yet they are sensible of the effects it produceth in their minds and consciences. They find that in sin which is attended with shame and self-abhorrency, and requires deep abasement of soul. They discern in it, or in themselves on the account of it, an unsuitableness unto the holiness of God, and an unfitness thereon for communion with him. Nothing do they more earnestly labor after in their prayers and supplications than a cleansing from it by the blood of Christ, nor are any promises more precious unto them than those which express their purification and purging from it; for these are they which, next unto their interest in the atonement made by the sacrifice of Christ, give them boldness in their approaches unto God. So our apostle fully expresseth it, <581019>Hebrews 10:19-22:
"Having therefore boldness to enter into the holiest by the blood of Jesus, by a new and living way, which he hath consecrated for us,
519
through the veil, that is to say, his flesh; and having an high priest over the house of God; let us draw near with a true heart in full assurance of faith, having our hearts sprinkled from an evil conscience, and our bodies washed with pure water."
The foundation of all our confidence in our access unto God, the right and title we have to approach unto him, is laid in the blood of Christ, the sacrifice he offered, the atonement he made, and the remission of sins which he obtained thereby: which effect of it he declares, verse 19, "Having boldness by the blood of Jesus." The way of our access is by pleading an interest in his death and suffering, whereby an admission and acceptance is consecrated for us: Verse 20, "By a new and living way, which he hath consecrated." And our encouragement to make use of this foundation and to engage in this way is taken from his discharge of the office of a high priest in our behalf: `"Having an high priest over the house of God, let us draw near."
But besides all this, when we come to an actual address unto God, that we may make use of the boldness given us in the full assurance of faith, it is moreover required that "our hearts be sprinkled, and our bodies washed;" -- that is, that our whole persons be purified from the defilement of sin by the sanctification of the Spirit. And this experience of believers we cannot only oppose unto and plead against the stupidity of such persons by whom these things are derided, but conclude from it that those who are unacquainted with it, in some degree of sincerity, are wholly uninterested in that evangelical holiness which we inquire after. We need not, therefore, farther labor in the confirmation of that concerning which the testimonies of Scripture are so multiplied, and whereof we have such undoubted experience.
SECONDLY, The nature of this defilement of sin must be inquired into.
1. By some it is reckoned unto guilt; for whereas the inseparable effects of guilt are shame and fear, whereby it immediately evidenced itself in our first parents, and shame, in particular, is from this filth of sin, it may be esteemed an adjunct thereof. Hence sin was said to be "purged by sacrifices" when its guilt was expiated; and Christ is said to "purge our sins by himself," -- that is, when he offered himself a sacrifice for us, <580103>Hebrews 1:3. And therefore it is granted, that so far as the filth of sin
520
was taken away, not by actual purification, but by legal expiation, it is sin with its guilt that was intended. But the Scripture, as we have showed, intendeth more hereby, even such an internal, inherent defilement as is taken away by real actual sanctification, and no otherwise.
2. There are some especial sins which have a peculiar pollution and defilement attending them, and which thereon are usually called "uncleanness" in a peculiar manner. The ground hereof is in that of the apostle, 1<460618> Corinthians 6:18:
"Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body."
All sins of that nature have a peculiar defilement and filth accompanying them. And holiness is sometimes mentioned in an opposition unto this especial pollution, 1<520403> Thessalonians 4:3. But yet this is not that which we inquire after, although it be included in it as one especial kind of it. That which we now consider always inseparably attends every sin as sin, as an adjunct or effect of it. It is the uncleanness of all sin, and not the sin of uncleanness, which we intend; and for the discovery of its proper nature we may observe, --
(1.) That the pollution of sin is that property of it whereby it is directly opposed unto the holiness of God, and which God expresseth his holiness to be contrary unto. Hence he is said to be "of purer eyes than to behold evil, or to look on iniquity," Habbakuk 1:13. It is a thing vile and loathsome unto the eyes of his holiness, <190504>Psalm 5:4-6. So, speaking concerning it, he useth that pathetical dehortation, "Oh, do not this abominable thing that I hate," <244404>Jeremiah 44:4. And with respect unto his own holiness it is that he sets it forth by the names of all things which are vile, filthy, loathsome, offensive, -- everything that is abominable. It is so to him, as he is infinitely pure and holy in his own nature. And that consideration which ingenerates shame and self-abhorrency on the account of the defilement of sin is taken peculiarly from the holiness of God. Hence it is that persons are so often said to "blush," to be "ashamed," to be "filled with confusion of face," to be "vile," to be "abased in their own sight," under a sense and apprehension of this filth of sin.
521
(2.) The holiness of God is the infinite, absolute perfection and rectitude of his nature, as the eternal original cause and pattern of truth, uprightness, and rectitude in all. And this holiness doth God exert, as in all he doth, naturally and necessarily, so particularly in his law; which is therefore good, holy, and perfect, because it represents the holiness of God, which is impressed on it. God might not have made any creature nor given a law, which are free acts of his will; but on supposition he would do so, it was absolutely necessary from his own nature that this law of his should be holy. And, therefore, whatever is contrary unto or different from the law of God is so unto and from the holiness of God himself. Hence it follows, --
(3.) That this defilement and pollution of sin is that pravity, disorder, and shameful crookedness that is in it, with respect unto the holiness of God as expressed in the law.
Sin is either original or actual. Original sin is the habitual inconformity of our natures unto the holiness of God expressed in the law of creation. Actual sin is our inconformity to God and his holiness expressed in the particular commands of the law. The nature of all sin, therefore, consists in its enmity, its inconformity to the rule. Now, this rule, which is the law, may be considered two ways, which give a twofold respect, or inseparable consequent or adjunct, unto every sin: --
[1.] As it expresseth the authority of God in its precepts and sanction. Hence guilt inseparably follows every sin, which is the respect it induceth on the sinner unto the law, upon the account of the authority of the Lawgiver. The act of sin passeth away, but this guilt abideth on the person, and must do so, until the law be satisfied, and the sinner thereon absolved. This naturally produceth fear, which is the first expression of a sense of guilt. So Adam expressed it upon his sin: "I heard thy voice, and I was afraid," <010310>Genesis 3:10.
[2.] The law may be considered as it expresseth the holiness of God and his truth; which it was necessary, from the nature of God, that it should do. Hence there is in sin a peculiar inconformity to the holiness of God; which is the "macula," the "spot," "stain," and "filth" of it; which are inseparable from it whilst God is holy, unless it be purged and done away, as we shall show. And this is inseparably attended with shame; which is
522
the expression of a sense of this filth of sin. So Adam upon his sin had his eyes open to see his nakedness, and was filled with shame. This is the order of these things: -- God, who is the object of our obedience and sin, is considered as the supreme lawgiver. On his law he hath impressed his authority and his holiness. Sin, with respect unto his authority, is attended with guilt; and this, in the conscience of the sinner, produceth fear: as it respects the holiness of God, it is attended with filth or uncleanness; and this produceth shame. And the ultimate effects of it are, on the first account, "poena sensus;" on the other, "poena damni." This, therefore, is the spot, the stain, the pollution of sin, which is purged in our sanctification, -- the perverse disorder and shameful crookedness that is in sin with respect unto the holiness of God.
And herein there is a real filthiness, but spiritual, which is compared with and opposed unto things materially and carnally so. "Not that which goeth into a man," meat of any sort, "defileth him," saith our Savior, "but that which cometh out of the heart," -- that is, spiritually, with respect unto God, his law and holiness. And as men are taught the guilt of sin by their own fear, which is the inseparable adjunct of it, so are they taught the filth of sin by their own shame, which unavoidably attends it. To instruct us herein is one end of the law and the gospel; for in the renovation of the law, which was added to the promise "because of transgressions," <480319>Galatians 3:19, and in the institutions annexed unto it, God designed to instruct us farther in them both, with the ways whereby we may be freed from them. In the doctrine of the law, with the sanction and curse of it, and the institution of sacrifices to make atonement for sin, God declared the nature of guilt and its remedy. By the same law, and by the institution of sundry ordinances for purification and cleansing, as also by determining sundry ceremonial defilements, he makes known the nature of this filth and its remedy. To what end were so many meats and drinks, so many diseases and natural distempers, so many external fortuitous accidents, as touching the dead, and the like, made religiously unclean by the law? It was to no other but to teach us the nature of the spiritual defilement of sin. And to the same end, together with a demonstration of the relief and remedy thereof, were the ordinances of purification instituted; which, as they were outward and carnal, purged those uncleannesses, as they also were outward and carnal, made so by the law. But internal and spiritual
523
things were taught and prefigured hereby, yea, wrought and effected, by virtue of their typical relation to Christ, as the apostle teacheth: <580913>Hebrews 9:13, 14, "If the blood of bulls and of goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh: how much more shall the blood of Christ purge your conscience from dead works to serve the living God?" And hence the whole work of sanctification is expressed by "opening a fountain for sin and for uncleanness;" that is, the purging of them away, <381301>Zechariah 13:1. So is it in the gospel, where the blood of Christ is said to "purge" our sins with respect to guilt, and to "wash" our souls with respect to filth. Yea, so inseparable is this filth from sin, and shame from filth, that wherever abides a sense of sin, there is a sense of this filth with shame. The very heathen, who had only the workings of their minds and consciences for their guide, were never able to quit themselves from a sense of this pollution of sin; and thence proceeded all those ways of lustration, purgation, and cleansing, by washings, sacrifices, and mysterious ceremonious observances, which they had invented. It remains, therefore, only that we inquire a little into the reasons and causes why this pravity of sin and discrepancy from the holiness of God is such a defilement of our natures, and so inseparably attended with shame; for without the consideration hereof we can never understand the true nature of sanctification and holiness. And it will, also, then yet farther appear how openly they betray their prodigious ignorance of these things who pretend that all grace consists in the practice of moral virtues. And we may to this purpose observe, --
1. That the spiritual beauty and comeliness of the soul consists in its conformity unto God. Grace gives beauty. Hence it is said of the Lord Christ that he is "fairer," or more beautiful, "than the children of men," and that because "grace was poured into his lips," <194502>Psalm 45:2. And when the church is furnished or adorned with his graces, he affirms her to be "fair and comely," <220105>Song of Solomon 1:5, 6:4, 7:6. Christ by washing of it takes away its "spots and wrinkles," rendering it beautiful, -- that is, "holy and without blemish," <490527>Ephesians 5:27. And this beauty originally consisted in the image of God in us, which contained the whole order, harmony, and symmetry of our natures, in all their faculties and actions, with respect unto God and our utmost end. That, therefore, which is
524
contrary hereunto, as is all and every sin, hath a deformity in it, or brings spots, stains, and wrinkles on the soul. There is in sin all that is contrary to spiritual beauty and comeliness, to inward order and glory; and this is the filth and pollution of it.
2. Holiness and conformity to God is the honor of our souls. It is that alone which makes them truly noble; for all honor consists in an accession unto him who is the only spring and absolute possessor of all that is so, in whom alone is originally and perfectly all being and substance. Now, this we have alone by holiness, or that image of God wherein we are created. Whatever is contrary hereunto is base, vile, and unworthy. This is sin; which is, therefore, the only base thing in nature. Hence it is said of some great sinners that they had "debased themselves to hell," <235709>Isaiah 57:9. This belongs to the pollution of sin, -- that it is base, vile, unworthy, dishonoring the soul, filling it with shame in itself and contempt from God; and there are no persons, who are not absolutely hardened, but are in their own minds and consciences sensible of this baseness of sin, as they are also of the deformity that is in it. When men's eyes are opened to see their nakedness, how vile and base they have made themselves by sin, they will have a sense of this pollution not easily to be expressed. And from hence it is that sin hath the properties and effects of uncleanness in the sight of God and in the conscience of the sinner: -- God abhors, loathes it, accounts it an abominable thing, as that which is directly contrary to his holiness, which, as impressed on the law, is the rule of purity, integrity, spiritual beauty, and honor; and in the conscience of the sinner it is attended with shame, as a thing deformed, loathsome, vile, base, and dishonorable. See <240226>Jeremiah 2:26.
In all in whom it is, I say, unless they are blind and obdurate, it fills them with shame. I speak not of such as are little or not at all spiritually sensible of sin or any of its properties, who fear not because of its guilt, nor are disquieted by its power, nor acquainted with its fomes or disposition to evil, and so not ashamed of its filth; much less of such as are given over to work all uncleanness with delight and greediness, wallowing in the pollution of it, like the sow in the mire, who not only do the things which God abhorreth, but also have pleasure in them that do them; but those I intend who have the least real conviction of the nature and tendency of sin, who are all, in one degree or other, ashamed of it as a
525
filthy thing. And a casting off of outward shame, that is so from its object, or shame with respect unto the conscience and judgment of human kind, -- as those do who "proclaim their sins as Sodom, and hide them not," -- is the highest aggravation of sinning and contempt of God; and the casting out of inward shame, with respect unto the divine omniscience, is the highest evidence of a reprobate mind. But in all others, who have more light and spiritual sense, it produceth shame and self-abhorrency, which hath always a respect unto the holiness of God; as Job<184205> 42:5, 6. They see that in sin which is so vile, base, and filthy, and which renders them so, that, like unto men under a loathsome disease, they are not able to bear the sight of their own sores, <193805>Psalm 38:5. God detesteth, abhorreth, and turneth from sin as a loathsome thing, and man is filled with shame for it; it is, therefore, filthy. Yea, no tongue can express the sense which a believing soul hath of the uncleanness of sin with respect unto the holiness of God. And this may suffice to give a little prospect into the nature of this defilement of sin, which the Scripture so abundantly insisteth on, and which all believers are so sensible of.
This pravity or spiritual disorder with respect unto the holiness of God, which is the shameful defilement of sin, is twofold: -- 1. That which is habitual in all the faculties of our souls by nature, as they are the principle of our spiritual and moral operations. They are all shamefully and loathsomely depraved, out of order, and no way correspondent unto the holiness of God. Hence by nature we are wholly unclean; -- who can bring a clean thing out of that which is unclean? And this uncleanness is graphically expressed under the similitude of a wretched, polluted infant, <261603>Ezekiel 16:3-5. 2. That which is actual in all the actings of our faculties as so defiled, and as far as they are so defiled; for, --
(1.) Be any sin of what nature it will, there is a pollution attending it. Hence the apostle adviseth us to "cleanse ourselves from all pollutions of the flesh and spirit," 2<470701> Corinthians 7:1. The sins that are internal and spiritual, as pride, self-love, covetousness, unbelief, have a pollution attending them, as well as those which are fleshly and sensual.
(2.) So far as anything of this pravity or disorder mixeth itself with the best of our duties, it renders both us and them unclean: <236406>Isaiah 64:6, "We are all as an unclean thing, and all our righteousnesses are as filthy rags."
526
This uncleanness as it is habitual, respecting our natural defilement, is equal in and unto every one that is born into the world; we are by nature all alike polluted, and that to the utmost of what our nature is capable. But with respect unto actual sins it is not so; for in them it hath various degrees and aggravations, even as many as sin itself hath: --
1. The greater the sin is from its nature or circumstances, the greater is the defilement wherewith it is attended. Hence there is no sin expressed under such terms of filthiness and abhorrence as idolatry, which is the greatest of sins. See <261636>Ezekiel 16:36, 37. Or,
2. There is an aggravation of it when the whole person is defiled, as it is in the case of fornication, before instanced in.
3. It is heightened by a continuance in sin, whereby an addition is made to its pollution every day, and which is called "wallowing in the mire," 2<610222> Peter 2:22.
I have in this whole discourse but touched upon this consideration of sin, which the Scripture so frequently mentions and inculcates; for as all the first insitutions of divine worship recorded therein had some respect hereunto, so the last rejection of obstinate sinners mentioned in it is, "He which is filthy," or unclean, "let him be filthy still," <662211>Revelation 22:11. Neither is there any notion of sin, whereby God would convey an apprehension of its nature and an abhorrency thereof unto our minds and consciences, so frequently insisted on as is this of its pollution. And in order to our use of it unto the discovery of the nature of holiness, we may yet observe these three [five?] things: --
1. Where this uncleanness abideth unpurged, there neither is nor can be any true holiness at all, <490422>Ephesians 4:22-24; for it is universally opposed unto it, -- it is our unholiness. Where, therefore, it is absolute, and purified in no measure or degree, there is no work of sanctification, no holiness so much as begun; for in the purging hereof it makes its entrance upon the soul, and its effect therein is the first beginning of holiness in us. I acknowledge that it is not in any at once absolutely and perfectly taken away in this world; for the work of purging it is a continued act, commensurate unto the whole work of our sanctification: and, therefore, they who are truly sanctified and holy are yet deeply sensible of the
527
remainder of it in themselves, do greatly bewail it, and earnestly endeavor after the removal of it. But there is an initial, real, sincere, and (as to all the faculties of the soul) universal purging of it, which belongs to the nature and essence of holiness, begun and carried on, though not absolutely perfected, in this life. And men who pretend unto a grace and holiness that should consist in moral virtue only, without a supposition of and respect unto the purification of this pollution of sin, do but deceive their own souls and others, so far as any are forsaken of God to give credit unto them. The virtues of men not purged from the uncleanness of their natures are an abomination to the Lord, <560115>Titus 1:15.
2. Unless this uncleanness of sin be purged and washed away, we can never come unto the enjoyment of God: "Nothing that defileth shall in any wise enter into the new Jerusalem," <662127>Revelation 21:27. To suppose that an unpurified sinner can be brought unto the blessed enjoyment of God, is to overthrow both the law and the gospel, and to say that Christ died in vain. It is, therefore, of the same importance with the everlasting salvation of our souls to have them purged from sin.
3. We are not able of ourselves, without the especial aid, assistance, and operation of the Spirit of God, in any measure or degree to free ourselves from this pollution, neither that which is natural and habitual nor that which is actual. It is true, it is frequently prescribed unto us as our duty, -- we are commanded to "wash ourselves," to "cleanse ourselves from sin," to "purge ourselves" from all our iniquities, and the like, frequently; but to suppose that whatever God requireth of us that we have power of ourselves to do, is to make the cross and grace of Jesus Christ of none effect. Our duty is our duty, constituted unalterably by the law of God, whether we have power to perform it or no, seeing we had so at our first obligation by and unto the law, which God is not obliged to bend unto a conformity to our warpings, nor to suit unto our sinful weaknesses. Whatever, therefore, God worketh in us in a way of grace, he prescribeth unto us in a way of duty, and that because although he do it in us, yet he also doth it by us, so as that the same work is an act of his Spirit and of our wills as acted thereby. Of ourselves, therefore, we are not able, by any endeavors of our own, nor ways of our own finding out, to cleanse ourselves from the defilement of sin.
528
"If I be wicked," saith Job, "why then labor I in vain? If I wash myself with snow water, and make my hands never so clean, yet shalt thou plunge me in the ditch, and mine own clothes shall make me to be abhorred," chapter <180929>9:29-31.
There may be ways and means used whereby an appearance of washing and cleansing may be made; but when things come to be tried in the sight of God, all will be found filthy and unclean. In vain, saith the prophet, shalt thou take to thyself soap and much nitre, thou shalt not be purged, <240222>Jeremiah 2:22. The most probable means of cleansing, and the most effectual in our judgment, however multiplied, shall fail in this case. Some speak much of "washing away their sins by the tears of repentance;" but repentance as prescribed in the Scripture is of another nature, and assigned unto another end. And for men's tears in this matter, they are but "soap and nitre," which, howsoever multiplied, will not produce the effect intended; and therefore doth God, in places of Scripture innumerable, take this to himself as the immediate effect of his Spirit and grace, -- namely, to "cleanse us from our sins and our iniquities."
4. The institutions of the law for this end, to purge uncleanness, could not of themselves reach thereunto. They did, indeed, purify the unclean legally, and sanctified persons as to the "purifying of the flesh," <580913>Hebrews 9:13, so that they should not on their account be separated from their privileges in the congregation and the worship of God; but of themselves they could go no farther, chapter <581001>10:1-4, only they did typify and signify that whereby sin was really cleansed. But the real stain is too deep to be taken away by any outward ordinances or institutions; and therefore God, as it were, rejecting them all, promiseth to open another fountain to that purpose, <381301>Zechariah 13:1. Wherefore, --
5. There is a great emptiness and vanity in all those aids and reliefs which the papal church hath invented in this case. Sensible they are of the spot and stain that accompanies sin, of its pollution and defilement, which none can avoid whose consciences are not utterly hardened and blinded; but they are ignorant of the true and only means and remedy thereof. And, therefore, as in the work of justification, being ignorant of the righteousness of God, and going about to establish their own righteousness, they submit not themselves to the righteousness of God, as
529
the apostle spake of their predecessors; so in the work of sanctification, being ignorant of the ways of the working of the Spirit of grace and efficacy of the blood of Christ, they go about to set up their own imaginations, and submit not themselves unto a compliance with the grace of God. Thus, in the first place, they would (at least the most of them would) have the whole uncleanness of our natures to be washed away by baptism, "virtute operis operati." The ordinance being administered, without any more to do, or any previous qualifications of the person, internal or external, the filth of original sin is washed away; though it fell not out so with Simon Magus, who, notwithstanding he was baptized by Philip the evangelist, and that upon his visible profession and confession, yet continued "in the gall of bitterness and bond of iniquity," and was therefore certainly not cleansed from his sins. But there is a cleansing in profession and signification, and there is a cleansing in the reality of sanctification. The former doth accompany baptism when it is rightly administered. With respect hereunto are men said to be "purged from their old sins," -- that is, to have made a profession, and have had a fair representation thereof in being made partakers of the outward sign of it, -- 2<610109> Peter 1:9; as also to escape the "pollutions of the world" and the "lusts of the flesh," chapter <610218>2:18, 20. But all this may be, and yet sin not be really purged; for not only the "outward washing of regeneration" in the pledge of it, but the "internal renovation of the Holy Ghost," is required thereunto, <560305>Titus 3:5. But having thus shifted themselves of the filth of original sin, as easily as a man may put off his clothes when they are foul, they have found out many ways whereby the ensuing defilements that attend actual sins may be purged or done away. There is the sprinkling of holy water, confession to a priest, penances, in fasting and some other abstinences, that are supposed to be of wonderful virtue to this end and purpose. And I do acknowledge that the one art of confession is really the greatest invention to accommodate the inclinations of all flesh that ever this world was acquainted withal: for as nothing is so suited unto all the carnal interests of the priests, be they what they will, nor so secures them a veneration in the midst of their looseness and worthless conversation; so for the people, who, for the most part, have other business to do than long to trouble themselves about their sins, or find it uneasy to be conversant about their guilt and the consequences of it in their minds, it is such an expedite course of absolute exoneration, that they
530
may be free for other sins or businesses, to deposit them wholly and safely with a priest, that nothing equal unto it could ever have been invented; -- for the real way of dealing with God by Jesus Christ in these things, with endeavors of a participation in the sanctifying, cleansing work of the Holy Ghost, is long, and very irksome to flesh and blood, besides that it is intricate and foolish unto natural darkness and unbelief. But yet it so falls out that, after all these inventions, they can come to no perfect rest or satisfaction in their own minds. They cannot but find by experience that their sores sometimes break forth through all these sorry coverings, unto their annoyance; and their defilements yet fill them with shame, as well as the guilt of sin doth with fear. Wherefore they betake themselves to their sheet-anchor in this storm, -- in the relief which they have provided in another world, when, let men find themselves never so much mistaken, they cannot complain of their disappointments. This is in their purgatory, whereunto they must trust at last for the cancelling of all their odd scores, and purging away that filth of sin which they have been unwilling to part withal in this world. But as this whole business of purgatory is a groundless fable, an invention set up in competition with and opposition unto the sanctification of the Spirit and cleansing virtue of the blood of Christ, as a matter of unspeakably more profit and secular advantage unto those who have its management committed unto them; so it is as great an encouragement unto unholiness and a continuance in sin for those who believe it, and at the same time love the pleasures of sin (which are the generality of their church), as ever was or can be found out or made use of: for, to come with a plain, downright dissuasure from holiness and encouragement unto sin is a design that would absolutely defeat itself, nor is capable of making impression on them who retain the notion of a difference between good and evil; but this side-wind, that at once pretends to relieve men from the filth of sin, and keeps them from the only ways and means whereby it may be cleansed, insensibly leads them into a quiet pursuit of their lusts, under an expectation of relief when all is past and done. Wherefore, setting aside such vain imaginations, we may inquire into the true causes and ways of our purification from the uncleanness of sin described, wherein the first part of our sanctification and the foundation of our holiness doth consist.
531
CHAPTER 5.
THE FILTH OF SIN PURGED BY THE SPIRIT AND BLOOD OF CHRIST.
Purification of the filth of sin the first part of sanctification -- How it is effected -- The work of the Spirit therein -- Efficacy of the blood of Christ to that purpose -- The blood of his sacrifice intended -- How that blood cleanseth sin -- Application unto it, and application of it by the Spirit -- Wherein that application consists -- Faith the instrumental cause of our purification, with the use of afflictions to the same purpose -- Necessity of a due consideration of the pollution of sin -- Considerations of the pollution and purification of sin practically improved -- Various directions for a due application unto the blood of Christ for cleansing -- Sundry degrees of shamelessness in sinning -- Directions for the cleansing of sin continued -- Thankfulness for the cleansing of sin, with other uses of the same consideration -- Union with Christ, how consistent with the remainders of sin -- From all that, differences between evangelical holiness and the old nature asserted.
THIRDLY, THE purging of the souls of them that believe from the defilements of sin is, in the Scripture, assigned unto several causes of different kinds; for the Holy Spirit, the blood of Christ, faith, and afflictions, are all said to cleanse us from our sins, but in several ways, and with distinct kinds of efficacy. The Holy Spirit is said to do it as the principal efficient cause; the blood of Christ as the meritorious procuring cause; faith and affliction as the instrumental causes, -- the one direct and internal, the other external and occasional.
I. That we are purged and purified from sin by the Spirit of God
communicated unto us hath been before in general confirmed by many testimonies of the holy Scriptures. And we may gather, also, from what hath been spoken, wherein this work of his doth consist; for, --
1. Whereas the spring and fountain of all the pollution of sin lies in the depravation of the faculties of our natures, which ensued on the loss of the
532
image of God, he renews them again by his grace, <560305>Titus 3:5. Our want of due answering unto the holiness of God, as represented in the law, and exemplified in our hearts originally, is a principal part and universal cause of our whole pollution and defilement by sin; for when our eyes are opened to discern it, this is that which in the first place filleth us with shame and self-abhorrency, and that which makes us so unacceptable, yea, so loathsome to God. Who is there who considereth aright the vanity, darkness, and ignorance of his mind, the perverseness and stubbornness of his will, with the disorder, irregularity, and distemper of his affections, with respect unto things spiritual and heavenly, who is not ashamed of, who doth not abhor himself? This is that which hath given our nature its leprosy, and defiled it throughout. And I shall crave leave to say, that he who hath no experience of spiritual shame and self-abhorrency, upon the account of this inconformity of his nature and the faculties of his soul unto the holiness of God, is a great stranger unto this whole work of sanctification. Who is there that can recount the unsteadiness of his mind in holy meditation, his low and unbecoming conceptions of God's excellencies, his proneness to foolish imaginations and vanities that profit not, his aversation to spirituality in duty and fixedness in communion with God, his proneness to things sensual and evil, all arising from the spiritual irregularity of our natural faculties, but, if ever he had any due apprehensions of divine purity and holiness, is sensible of his own vileness and baseness, and is ofttimes deeply affected with shame thereon? Now, this whole evil frame is cured by the effectual working of the Holy Ghost in the rectifying and renovation of our natures. He giveth a new understanding, a new heart, new affections, renewing the whole soul into the image of God, <490423>Ephesians 4:23, 24; <510310>Colossians 3:10. The way whereby he doth this hath been before so fully declared, in our opening of the doctrine of regeneration, that it need not be here repeated. Indeed, our original cleansing is therein, where mention is made of the "washing of regeneration," <560305>Titus 3:5. Therein is the image of God restored unto our souls. But we consider the same work now as it is the cause of our holiness. Look, then, how far our minds, our hearts, our affections, are renewed by the Holy Ghost, so far are we cleansed from our spiritual habitual pollution. Would we be cleansed from our sins, -- that which is so frequently promised that we shall be, and so frequently prescribed as our duty to be, and without which we neither have nor can have anything
533
of true holiness in us, -- we must labor after and endeavor to grow in this renovation of our natures by the Holy Ghost. The more we have of saving light in our minds, of heavenly love in our wills and affections, of a constant readiness unto obedience in our hearts, the more pure are we, the more cleansed from the pollution of sin. The old principle of corrupted nature is unclean and defiling, shameful and loathsome; the new creature, the principle of grace implanted in the whole soul by the Holy Ghost, is pure and purifying, clean and holy.
2. The Holy Ghost doth purify and cleanse us by strengthening our souls by his grace unto all holy duties and against all actual sins. It is by actual sins that our natural and habitual pollution is increased. Hereby some make themselves base and vile as hell. But this also is prevented by the gracious actings of the Spirit. Having given us a principle of purity and holiness, he so acts it in duties of obedience and in opposition unto sin as that he preserves the soul free from defilements, or pure and holy, according to the tenor of the new covenant; that is, in such measure and to such a degree as universal sincerity doth require. But it may be yet said that indeed hereby he makes us pure, and prevents many future defilements, yet how is the soul freed from those it hath contracted before this work upon it, or those which it may and doth unavoidably afterward fall into; for as there is no man that doeth good and sinneth not, so there is none who is not more or less defiled with sin whilst he is in the body here in this world? The apostle answereth this objection or inquiry, 1<620107> John 1:7-9, "If we say we have no sin, we deceive ourselves, and the truth is not in us." But if sin be in us we are defiled, and how shall we be cleansed? "God is just to forgive us our sins, and to cleanse us from all unrighteousness." But how may this be done, by what means may it be accomplished? "The blood of Jesus Christ his Son cleanseth us from all sin."
II. It is, therefore, the blood of Christ, in the second place, which is the
meritorious procuring, and so the effective cause, that immediately purgeth us from our sins, by an especial application of it unto our souls by the Holy Ghost. And there is not any truth belonging unto the mystery of the gospel which is more plainly and evidently asserted, as hath in part been made to appear before: "The blood of Jesus Christ cleanseth us from all sin," 1<620107> John 1:7; "He hath washed us from our sins in his own blood,"
534
<660105>Revelation 1:5; "The blood of Christ purgeth our conscience from dead works, that we may serve the living God," <580914>Hebrews 9:14; "He gave himself for the church, that he might sanctify and cleanse it," <490525>Ephesians 5:25, 26; to "purify to himself a peculiar people," <560214>Titus 2:14. Besides, whatever is spoken in the whole Scripture concerning purifying the unclean, the leprous, the defiled, by sacrifices or other instruments of the Old Testament, it is all instructive in and directive unto the purifying nature of the blood of Christ, from whence alone these institutions had their efficacy; and the virtue of it is promised under that notion, <381301>Zechariah 13:1. And this the faith and experience of all believers doth confirm; for they are no imaginations of their own, but what, being built on the truth and promises of God, yield sensible spiritual relief and refreshment unto their souls. This they believe, this they pray for, and find the fruits and effects of it in themselves. It may be some of them do not, it may be few of them do, comprehend distinctly the way whereby and the manner how the blood of Christ, so long since shed and offered, should cleanse them now from their sins; but the thing itself they do believe as it is revealed, and find the use of it in all wherein they have to do with God. And I must say (let profane and ignorant persons, whilst they please, deride what they understand not, nor are able to disprove) that the Holy Spirit of God, which leadeth believers into all truth, and enableth them to pray according to the mind and will of God, doth guide them, in and by the working and experience of faith, to pray for those things the depths of whose mysteries they cannot comprehend. And he who well studieth the things which he is taught of the Spirit to ask of God, will find a door opened into much spiritual wisdom and knowledge; for (let the world rage on) in those prayers which believers are taught and enabled unto by the Holy Ghost helping of them as a Spirit of supplication, there are two things inexpressible: -- First, The inward laboring and spiritual working of the sanctified heart and affections towards God; wherein consist those "groanings that cannot be uttered," <450826>Romans 8:26. God alone sees, and knows, and understands the fervent workings of the new creature, when acted by the Holy Ghost in supplications; and so it is added in the next words, verse 27, "And he that searcheth the hearts knoweth" ti> to< fron> hma tou~ Pneum> atov, "what is the meaning of the Spirit," what it favors and inclines unto. It is not any distinct or separate acting of the Spirit by himself that is intended, but what and how he
535
works in the hearts of believers as he is a Spirit of grace and supplication; and this is known only unto him who is the Searcher of hearts, and as he is so. And he knoweth what is the bent, frame, inclination, and acting of the inward man in prayer, from the power of the Spirit; which they themselves in whom they are wrought do not fathom or reach the depth of. This he doth in the subject of prayer, the hearts and minds of believers; the effects of his operation in them are inexpressible. Secondly, As to the object of prayer, or things prayed for, he doth in and by the word so represent and exhibit the truth, reality, subsistence, power, and efficacy of spiritual, mysterious things, unto the faith and affections of believers, that they have a real and experimental sense of, do mix faith with, and are affected by, those things now made nigh, now realized unto them, which, it may be, they are not able doctrinally and distinctly to explain in their proper notions. And thus do we ofttimes see men low and weak in their notional apprehension of things, yet in their prayers led into communion with God in the highest and holiest mysteries of his grace, having an experience of the life and power of the things themselves in their own hearts and souls; and hereby do their faith, love, affiance, and adherence unto God, act and exercise themselves. So is it with them in this matter of the actual present purifying of the pollutions of sin by the blood of Jesus Christ, the way whereof we shall now briefly inquire into: --
1. Therefore, by the blood of Christ herein is intended the blood of his sacrifice, with the power, virtue, and efficacy thereof. And the blood of a sacrifice fell under a double consideration: --
(1.) As it was offered unto God to make atonement and reconciliation;
(2.) As it was sprinkled on other things for their purging and sanctification.
Part of the blood in every propitiatory sacrifice was still to be sprinkled round about the altar, <030111>Leviticus 1:11; and in the great sacrifice of expiation, some of the blood of the bullock was to be sprinkled before the mercy-seat seven times, chapter 16:14. This our apostle fully expresseth in a great and signal instance: <580919>Hebrews 9:19, 20, 22, "When Moses had spoken every precept to all the people according to the law, he took the blood of calves and of goats, with water, and scarlet wool, and hyssop, and sprinkled both the book and all the people, saying, This is the blood
536
of the testament which God hath enjoined unto you... And almost all things are by the law purged with blood." Wherefore, the blood of Christ, as it was the blood of his sacrifice, hath these two effects, and falls under this double consideration: --
(1.) As he offered himself by the eternal Spirit unto God to make atonement for sin, and procure eternal redemption;
(2.) As it is sprinkled by the same Spirit on the consciences of believers, to purge them from dead works, as Hebrews 19:12-14. And hence it is called, with respect unto our sanctification, "The blood of sprinkling," chapter 12:24; for we have the "sanctification of the Spirit unto obedience through the sprinkling of the blood of Jesus Christ," 1<600102> Peter 1:2.
2. The blood of Christ in his sacrifice is still always and continually in the same condition, of the same force and efficacy, as it was in that hour wherein it was shed. The blood of other sacrifices was always to be used immediately upon its effusion; for if it were cold and congealed it was of no use to be offered or to be sprinkled. Blood was appointed to make atonement, as the life or animal spirits were in it, <031711>Leviticus 17:11. But the blood of the sacrifice of Christ is always hot and warm, having the same spirits of life and sanctification still moving in it. Hence the way of approach which we have to God thereby is said to be zws~ a kai< pros> fatov, <581020>Hebrews 10:20, -- always living, and yet always as newly slain. Everyone, therefore, who at any time hath an especial actual interest in the blood of Christ, as sacrificed, hath as real a purification from the defilement of sin as he had typically who stood by the priest and had blood or water sprinkled on him; for the Holy Ghost diligently declares that whatever was done legally, carnally, or typically, by any of the sacrifices of old at any time, as to the expiation or purification of sin, that was all done really and spiritually by that one sacrifice, -- that is, the offering and sprinkling of the blood of Christ, -- and abideth to be so done continually. To this purpose is the substance of our apostle's discourse in the ninth and tenth chapters of the Epistle to the Hebrews. And they had various sorts of sacrifices, wherein to this end the blood of them was sprinkled, they being propitiatory in their offering; as, --
(1.) There was the dymTi ;, or continual burnt-offering of a lamb or kid for the whole congregation, morning and evening, whose blood was sprinkled
537
as at other times. And hereby the habitual purification of the congregation, that they might be holy to the Lord, and their cleansing from the daily incursions of secret and unknown sins, was signified and carried on.
(2.) On the Sabbath-day this juge sacrificium was doubled morning and evening, denoting a peculiar and abounding communication of mercy and purging grace, through the administration of instituted ordinances, on that day.
(3.) There was the great annual sacrifice at the feast of expiation, when, by the sacrifice of the sin-offering and the scape-goat, the whole congregation were purged from all their known and great sins, and recovered into a state of legal holiness; and other stated sacrifices there were.
(4.) There were occasional sacrifices for everyone, according as he found his condition to require; for those who were clean one day, yea, one hour, might by some miscarriage or surprisal be unclean the next. But there was a way continually ready for any man's purification, by his bringing his offering unto that purpose. Now, the blood of Christ must continually, and upon all occasions, answer unto all these, and accomplish spiritually what they did legally effect and typically represent. This our apostle asserts and proves, <580909>Hebrews 9:9-14. Thereby is the gradual carrying on of our sanctification habitually effected, which was signified by the continual daily sacrifice. From thence is especial cleansing virtue communicated unto us by the ordinances of the gospel, as is expressly affirmed, <490525>Ephesians 5:25, 26, denoted by the doubling of the daily sacrifice on the Sabbath. By it are we purged from all our sins whatever, great or small, as was typified in the great sacrifice on the day of expiation. And unto him have we continual recourse upon all occasions of our spiritual defilements whatever. So was his blood, as to its purifying virtue, to answer and accomplish all legal institutions. Especially it doth so that of the "ashes of the red heifer," Numbers 19, which was a standing ordinance, whereby everyone who was any way defiled might immediately be cleansed; and he who would not make application thereunto was to be cut off from the people, verse 20. And it is no otherwise with respect unto the blood of Christ in our spiritual defilements; thence it is called "a fountain opened for sin and uncleanness," <381301>Zechariah 13:1. And he who
538
neglects to make application thereunto shall perish in his uncleanness, and that eternally.
Farther to clear this whole matter, two things are to be inquired into: --
(1.) How the blood of Christ doth thus cleanse us from our sins, or what it is that is done thereby.
(2.) How we come to be made partakers of the benefit thereof, or come to be interested therein.
(1.) As to the first, it must be observed, what hath been declared before, that the uncleanness we treat of is not physical or corporeal, but moral and spiritual only. It is the inconformity of sin unto the holiness of God, as represented in the law, whence it is loathsome to God, and attended with shame in us. Now, wherever there is an interest obtained in the purifying virtue of the blood of Christ, it doth (by the will, law, and appointment of God) do these two things: --
[1.] It takes away all loathsomeness in the sight of God, not from sin in the abstract, but from the sinner, so that he shall be as one absolutely washed and purified before him. See <230116>Isaiah 1:16-18; <195107>Psalm 51:7; <490525>Ephesians 5:25-27.
[2.] It taketh away shame out of the conscience, and gives the soul boldness in the presence of God, <581019>Hebrews 10:19-22. When these things are done then is sin purged, and our souls are cleansed.
(2.) It may be inquired how we are to apply ourselves unto the blood of Christ for our purification, or how we may come continually to partake of the virtue of it, as it is sprinkled unto that purpose. Now, because what we do herein is wrought in us by the Spirit of God, my principal design being to declare his work in our sanctification, I shall at once declare both his work and our duty in the following instances: --
[1.] It is he who discovereth unto us, and spiritually convinceth us of, the pollution of sin, and of our defilement thereby. Something, indeed, of this kind will be wrought by the power of natural conscience, awakened and excited by ordinary outward means of conviction; for wherever there is a sense of guilt, there will be some kind of sense of filth, as fear and shame are inseparable. But this sense alone will never guide us to the blood of
539
Christ for cleansing. Such a sight and conviction of it as may fill us with self-abhorrency and abasement, as may cause us to loathe ourselves for the abomination that is in it, is required of us; and this is the work of the Holy Ghost, belonging to that peculiar conviction of sin which is from him alone, <431608>John 16:8. I mean that self-abhorrency, shame, and confusion of face, with respect unto the filth of sin, which is so often mentioned in the Scripture as a gracious duty; as nothing is a higher aggravation of sin than for men to carry themselves with a carnal boldness with God and in his worship, whilst they are unpurged from their defilements. In a sense hereof the publican stood afar off, as one ashamed and destitute of any confidence for a nearer approach. So the holy men of old professed to God that they blushed, and were ashamed to lift up their faces unto him. Without this preparation, whereby we come to know the plague of our own hearts, the infection of our leprosy, the defilement of our souls, we shall never make application unto the blood of Christ for cleansing in a due manner. This, therefore, in the first place, is required of us as the first part of our duty and first work of the Holy Ghost herein.
[2.] The Holy Ghost proposeth, declareth, and presents unto us the only true remedy, the only means of purification.
"When Ephraim saw his sickness, and Judah his wound, then went Ephraim to the Assyrian, and sent to king Jareb: yet could he not heal you, nor cure you of your wound," <280513>Hosea 5:13.
When men begin to discern their defilements, they are apt to think of many ways for their purging. What false ways have been invented to this purpose hath been before declared. And everyone is ready to find out a way of his own; everyone will apply his own soap and his own nitre. Though the only fountain for cleansing be nigh unto us, yet we cannot see it until the Holy Ghost open our eyes, as he did the eyes of Hagar; he it is who shows it unto us and leads us unto it. This is an eminent part of his office and work. The principal end of his sending, and consequently of his whole work, was to glorify the Son; as the end and work of the Son was to glorify the Father. And the great way whereby he glorifieth Christ is by showing such things unto us, <431614>John 16:14. And without his discovery we can know nothing of Christ, nor of the things of Christ; for he is not sent in vain, to show us the things that we can see of ourselves. And what is
540
more so of Christ than his blood, and its efficacy for the purging of our sins? We never, therefore, discern it spiritually and in a due manner but by him. To have a true spiritual sense of the defilement of sin, and a gracious view of the cleansing virtue of the blood of Christ, is an eminent effect of the Spirit of grace. Something like it there may be in the workings of an awakened natural conscience, with some beams of outward gospel light falling on it; but there is nothing in it of the work of the Spirit. This, therefore, secondly, we must endeavor after, if we intend to be cleansed by the blood of Christ.
[3.] It is he who worketh faith in us, whereby we are actually interested in the purifying virtue of the blood of Christ. By faith we receive Christ himself, and by faith do we receive all the benefits of his mediation, -- that is, as they are tendered unto us in the promises of God. He is our propitiation through faith in his blood as offered; and he is our sanctification through faith in his blood as sprinkled. And particular acting of faith on the blood of Christ for the cleansing of the soul from sin is required of us. A renewed conscience is sensible of a pollution in every sin, and is not freed from the shame of it without a particular application unto the blood of Christ. It comes by faith to the fountain set open for sin and uncleanness, as the sick man to the pool of healing waters, and waiteth for a season to be cleansed in it. So David, on the defilement he had contracted by his great sins, addresseth himself unto God with that prayer,
"Purge me with hyssop, and I shall be clean: wash me, and I shall be whiter than snow," <195107>Psalm 51:7.
He alludeth unto the purging of the leprous persons, the ordinance whereof is instituted, <031402>Leviticus 14:2-7, or to that more general institution for the purification of all legal uncleanness by the water of separation, made of the ashes of the red heifer, <041904>Numbers 19:4-6, which our apostle hath respect unto, <580913>Hebrews 9:13, 14; for both these purifications were made by the sprinkling of blood or water with hyssop. It is plain, I say, that he alludeth unto these institutions; but it is as plain they are not the things which he intendeth: for there was not in the law any purging by hyssop for persons guilty of such sins as he lay under; and therefore he professeth, in the close of the psalm, that "sacrifice and
541
burnt-offering God would not accept" in his case, <195116>Psalm 51:16. It was, therefore, that which was signified by those institutions which he made his application unto, -- namely, really to the blood of Christ, by which he might be
"justified from all things, from which he could not be justified by the law of Moses," <441339>Acts 13:39;
and so likewise purified. In like manner do all believers make an actual application unto the blood of Christ for the purging away of their sins; which until it is done they have a "conscience of sins," -- that is, condemning them for sin, and filling them with shame and fear, <581001>Hebrews 10:1-3.
And this actual application by faith unto the blood of Christ for cleansing, the mystery whereof is scorned by many as a thing fanatical and unintelligible, consists in these four things: --
1st. A spiritual view and due consideration of the blood of Christ in his sacrifice, as proposed in the promises of the gospel for our cleansing and purification. "Look unto me," saith he, "and be ye saved," <234522>Isaiah 45:22; which respects the whole work of our salvation, and all the means thereof. Our way of coming unto our interest therein is by looking to him, -- namely, as he is proposed unto us in the promise of the gospel: for as the serpent was lifted up by Moses in the wilderness, so was he in his sacrifice on the cross lifted up, <430314>John 3:14; and so in the gospel is he represented unto us, <480301>Galatians 3:1. And the means whereby they were healed in the wilderness was by looking unto the serpent that was lifted up. Herein, then, doth faith first act itself, by a spiritual view and due consideration of the blood of Christ, as proposed unto us in the gospel for the only means of our purification; and the more we abide in this contemplation, the more effectual will our success be in our application thereto.
2dly. Faith actually relieth on his blood for the real effecting of that great work and end for which it is proposed unto us; for God sets him forth as to be a propitiation through faith in his blood as offered, <450325>Romans 3:25, so to be our sanctification through faith in his blood as sprinkled. And the establishing of this especial faith in our souls is that which the apostle
542
aims at in his excellent reasoning, <580913>Hebrews 9:13, 14; and his conclusion unto that purpose is so evident, that he encourageth us thereon to draw nigh in the full assurance of faith, chapter <581022>10:22.
3dly. Faith worketh herein by fervent prayer, as it doth in its whole address unto God with respect unto his promises; because for all these things God will be sought unto by the house of Israel. By this means the soul brings itself nigh unto its own mercy. And this we are directed unto, <580415>Hebrews 4:15, 16.
4thly. An acquiescency in the truth and faithfulness of God for cleansing by the blood of Christ, whence we are freed from discouraging, perplexing shame, and have boldness in the presence of God.
[4.] The Holy Ghost actually communicates the cleansing, purifying virtue of the blood of Christ unto our souls and consciences, whereby we are freed from shame, and have boldness towards God; for the whole work of the application of the benefits of the mediation of Christ unto believers is his properly.
And these are the things which believers aim at and intend in all their fervent supplications for the purifying and cleansing of their souls by the sprinkling and washing of the blood of Christ, the faith and persuasion whereof give them peace and holy boldness in the presence of God, without which they can have nothing but shame and confusion of face in a sense of their own pollutions.
How the blood of Christ was the meritorious cause of our purification as it was offered, in that thereby he procured for us eternal redemption, with all that was conducing or needful thereunto, and how thereby he expiated our sins, belongs not unto this place to declare. Nor shall I insist upon the more mysterious way of communicating cleansing virtue unto us from the blood of Christ, by virtue of our union with him. What hath been spoken may suffice to give a little insight into that influence which the blood of Christ hath into this first part of our sanctification and holiness. And as for those who affirm that it no otherwise cleanseth us from our sins, but only because we, believing his doctrine, confirmed by his death and resurrection, do amend our lives, turning from sin unto righteousness and
543
holiness, they renounce the mystery of the gospel, and all the proper efficacy of the blood of Christ.
III. Faith is the instrumental cause of our purification: "Purifying their
hearts by faith," <441509>Acts 15:9. The two unfailing evidences of sincere faith are, that within it purifieth the heart, and without it worketh by love. These are the touch-stones whereon faith may, yea, ought to be tried. We "purify our souls in obeying the truth through the Spirit," 1<600122> Peter 1:22; that is, by believing, which is our original obedience unto the truth. And hereby are our souls purified. "Unbelievers" and "unclean" are the same, <560115>Titus 1:15; for they have nothing in them whereby they might be instrumentally cleansed. And we are purified by faith; because, --
1. Faith itself is the principal grace whereby our nature is restored unto the image of God, and so freed from our original defilement, <510310>Colossians 3:10; 1<620303> John 3:3.
2. It is by faith on our part whereby we receive the purifying virtue and influences of the blood of Christ; whereof we have before discoursed. Faith is the grace whereby we constantly adhere and cleave unto Christ, <050404>Deuteronomy 4:4; <062308>Joshua 23:8; <441122>Acts 11:22. And if the woman who touched his garment in faith obtained virtue from him to heal her issue of blood, shall not those who cleave unto him continually derive virtue from him for the healing of their spiritual defilements?
3. It is by the working of faith principally whereby those lusts and corruptions which are defiling are mortified, subdued, and gradually wrought out of our minds. All actual defilements spring from the remainders of defiling lusts, and their depraved workings in us, <581215>Hebrews 12:15; <590114>James 1:14. How faith worketh to the correcting and subduing of them, by deriving supplies of the Spirit and grace to that end from Jesus Christ, as being the means of our abiding in them, whereon alone those supplies do depend, <431503>John 15:3-5, as also by the acting of all other graces which are contrary to the polluting lusts of the flesh and destructive of them, is usually declared, and we must not too far enlarge on these things.
4. Faith takes in all the motives which are proposed unto us to stir us up unto our utmost endeavors and diligence, in the use o£ all means and ways, for the preventing of the defilements of sin, and for the cleansing of our
544
minds and consciences from the relics of dead works. And these motives, which are great and many, may be reduced unto two heads: --
(1.) A participation of the excellent promises of God at the present. The consideration hereof brings a singular enforcement on the souls of believers to endeavor after universal purity and holiness, 2<470701> Corinthians 7:1. And,
(2.) The future enjoyment of God in glory, whereunto we cannot attain without being purified from sin, 1<620302> John 3:2, 3. Now, these motives, which are the springs of our duty in this matter, are received and made efficacious by faith only.
IV. Purging from sin is likewise in the Scripture ascribed unto afflictions
of all sorts. Hence they are called God's "furnace," and his "fining-pot," <233109>Isaiah 31:9, 48:10, whereby he taketh away the dross and filth of the vessels of his house. They are also called "fire" that trieth the ways and works of men, consuming their hay and stubble, and purifying their gold and silver, 1<460312> Corinthians 3:12, 13. And this they do through an efficacy unto these ends communicated unto them in the design and by the Spirit of God; for by and in the cross of Christ they were cut off from the curse of the first covenant, whereunto all evil and trouble did belong, and implanted into the covenant of grace. The tree of the cross being cast into the waters of affliction hath rendered them wholesome and medicinal. And as, the Lord Christ being the head of the covenant, all the afflictions and persecutions that befall his members are originally his, <236309>Isaiah 63:9, <440905>Acts 9:5, <510124>Colossians 1:24; so they all tend to work us unto a conformity unto him in purity and holiness. And they work towards this blessed end of purifying the soul several ways; for, --
1. They have in them some tokens of God's displeasure against sin, which those who are exercised by them are led by the consideration of unto a fresh view of the vileness of it; for although afflictions are an effect of love, yet it is of love mixed with care to obviate and prevent distempers. Whatever they are else, they are always chastisements; and correction respects faults. And it is our safest course, in every affliction, to lodge the adequate cause of it in our own deserts, as the woman did, 1<111718> Kings 17:18; and as God directs, <198930>Psalm 89:30-32, <250333>Lamentations 3:33. And this is one difference between his chastisements and those of the fathers of our flesh, that he doth it "not for his pleasure," <581209>Hebrews 12:9, 10. Now,
545
a view of sin under suffering makes men loathe and abhor themselves for it, and to be ashamed of it; and this is the first step towards our purifying of ourselves by any ways appointed for it. Self-pleasing in sin is the highest degree of our pollution; and when we loathe ourselves for it, we are put into the way at least of seeking after a remedy.
2. Afflictions take off the beauty and allurements of all created good things and their comforts, by which the affections are solicited to commit folly and lewdness with them; that is, to embrace and cleave unto them inordinately, whence many defilements do ensue, <480614>Galatians 6:14. This God designs them for, even to wither all the flowerings of this world in the minds of men, by discovering their emptiness, vanity, and insufficiency to give relief. This intercepts the disorderly intercourse which is apt to be between them and our affections, whereby our minds are polluted; for there is a pollution attending the least inordinate actings of our minds and affections towards objects either in their own nature sinful, or such as may be rendered so by an excess in us towards them, whilst we are under the command of loving the Lord our God with all our minds, souls, and strength, and that always.
3. Afflictions take off the edge and put a deadness on those affections whereby the corrupt lusts of the mind and flesh, which are the spring and cause of all our defilements, do act themselves. They curb those vigorous and brisk affections which were always ready pressed for the service of lust, and which sometimes carry the soul into the pursuit of sin, like the horse into the battle, with madness and fury. They are no more such prepared channels for the fomes of concupiscence to empty itself into the conversation, nor such vehicles for the spirits of corrupted lusts and inclinations. God, I say, by afflictions brings a kind of death unto the world and the pleasures of it upon the desires and affections of the soul, which render them unserviceable unto the remainder of defiling lusts and corruptions. This in some, indeed, endures but for a season, as when, in sickness, wants, fears, distresses, losses, sorrows, there is a great appearance of mortification, when yet the strength of sin and the vigor of carnal affections do speedily revive upon the least outward relief. But with believers it is not so, but by all their chastisements they are really more and more delivered from the pollution of sin, and made partakers of God's holiness, 2<470416> Corinthians 4:16-18.
546
4. God doth by them excite, stir up, and draw forth all the graces of the Spirit into a constant, diligent, and vigorous exercise; and therein the work of cleansing the soul from the pollution of sin is carried on. A time of affliction is the especial season for the peculiar exercise of all grace, for the soul can then no otherwise support or relieve itself; for it is cut short or taken off from other comforts and reliefs, every sweet thing being made bitter unto it. It must, therefore, live not only by faith, and love, and delight in God, but in some sense upon them; for if in their exercise supportment and comfort be not obtained, we can have none. Therefore doth such a soul find it necessary to be constantly abounding in the exercise of grace, that it may in any measure be able to support itself under its troubles or sufferings. Again, there is no other way whereby a man may have a sanctified use of afflictions, or a good issue out of them, but by the assiduous exercise of grace. This God calls for, this he designs, and without it afflictions have no other end but to make men miserable; and they will either have no deliverance from them, or such an one as shall tend to their farther misery and ruin.
And so have we taken a view of the first part of our sanctification and holiness; which I have the more largely insisted on, because the consideration of it is utterly neglected by them who frame us a holiness to consist only in the practice of moral virtue. And I do not know but what hath been delivered may be looked on as fanatical and enthusiastical; yet is there no other reason why it should be so, but only because it is taken from the Scripture. Neither doth that so much insist on any consideration of sin and sanctification, as this of the pollution of the one and the purifying of it by the other. And to whom the wisdom and words of the Holy Ghost are displeasing, we cannot in these things give any satisfaction; and yet I could easily demonstrate that they were well known to the ancient writers of the church; and, for the substance of them, were discerned and discussed by the schoolmen, in their manner. But where men hate the practice of holiness, it is to no purpose to teach them the nature of it.
But we may not pass over these things without some reflections upon ourselves, and some consideration of our concernment in them. And, first, hence we may take a view of our own state and condition by nature. It is useful for us all to be looking back into it, and it is necessary for them who
547
are under it to be fully acquainted with it. Therein are we wholly defiled, polluted, and every way unclean. There is a spiritual leprosy spread all over our natures, which renders us loathsome to God, and puts us in a state of separation from him. They who were legally unclean were separated from the congregation, and therein from all the pledges of God's gracious presence, <040502>Numbers 5:2. It is so virtually with all them who are spiritually defiled, under that pollution which is natural and universal; they are abhorred of God and separated from him, which was signified thereby. And the reason why so many laws, with so great severity and exactness, were given about the cleansing of a leprous person, and the judgment to be made thereon, was only to declare the certainty of the judgment of God, that no unclean person should approach unto him. Thus is it with all by nature; and whatever they do of themselves to be quit of it, it doth but hide and not cleanse it. Adam cured neither his nakedness nor the shame of it by his fig-leaves. Some have no other covering of their natural filth but outward ornaments of the flesh; which increase it, and indeed rather proclaim it than hide it. The greatest filth in the world is covered with the greatest bravery. See <230316>Isaiah 3:16-24. Whatever we do ourselves in answer unto our convictions is a covering, not a cleansing; and if we die in this condition, unwashed, uncleansed, unpurified, it is utterly impossible that ever we should be admitted into the blessed presence of the holy God, <662127>Revelation 21:27. Let no man deceive you, then, with vain words. It is not the doing of a few good works, it is not an outward profession of religion, that will give you an access with boldness and joy unto God. Shame will cover you when it will be too late. Unless you are washed by the Spirit of God and in the blood of Christ from the pollutions of your natures, you shall not inherit the kingdom of God, 1<460609> Corinthians 6:9-11. Yea, you will be a horrid spectacle unto saints and angels, yea, to yourselves, unto one another, when the shame of your nakedness shall be made to appear, <236624>Isaiah 66:24. If, therefore, you would not perish, and that eternally; if you would not perish as base, defiled creatures, an abhorring unto all flesh, then when your pride, and your wealth, and your beauty, and your ornaments, and your duties, will stand you in no stead, -- look out betimes after that only way of purifying and cleansing your souls which God hath ordained. But if you love your defilements; if you are proud of your pollutions; if you satisfy yourselves with your outward ornaments, whether moral, of gifts, duties, profession, conversation, or
548
natural, of body, wealth, apparel, gold, and silver, -- there is no remedy, you must perish forever, and that under the consideration of the basest and vilest part of the creation.
Seeing this is the condition of all by nature, if anyone now shall inquire and ask what they shall do, what course they shall take, that they may be cleansed according to the will of God, in answer hereunto I shall endeavor to direct defiled sinners, by sundry steps and degrees, in the way unto the cleansing fountain. There is a "fountain set open for sin and uncleanness," <381301>Zechariah 13:1. But it falleth out with many, as the wise man speaketh, "The labor of the foolish wearieth every one of them, because he knoweth not how to go to the city," <211015>Ecclesiastes 10:15. Men weary themselves and pine away under their pollutions, because they cannot find the way; they know not how to go to the cleansing fountain. I shall, therefore, direct them from first to last, according to the best skill I have: --
1. Labor after an acquaintance with it, to know it in its nature and effects. Although the Scripture so abounds in the assertion and declaration of it, as we have showed, and believers find a sense of it in their experience, yet men in common take little notice of it. Somewhat they are affected with the guilt of sin, but little or not at all with its filth. So they can escape the righteousness of God, which they have provoked, they regard not their unanswerableness unto his holiness, whereby they are polluted. How few, indeed, do inquire into the pravity of their natures, that vileness which is come upon them by the loss of the image of God, or do take themselves to be much concerned therein! How few do consider aright that fomes and filthy spring which is continually bubbling up crooked, perverse, defiled imaginations in their hearts, and influencing their affections unto the lewdness of depraved concupiscence! Who meditates upon the holiness of God in a due manner, so as to ponder what we ourselves ought to be, how holy, how upright, how clean, if we intend to please him or enjoy him? With what appearances, what outsides of things, are most men satisfied! yea, how do they please themselves in the shades of their own darkness and ignorance of these things, when yet an unacquaintedness with this pollution of sin is unavoidably ruinous unto their souls! See the danger of it, <660316>Revelation 3:16-18. Those who would be cleansed from it must first know it; and although we cannot do so aright without some convincing
549
light of the Spirit of God, yet are there duties required of us in order thereunto; as, --
(1.) To search the Scripture, and to consider seriously what it declareth concerning the condition of our nature after the loss of the image of God. Doth it not declare that it is shamefully naked, destitute of all beauty and comeliness, wholly polluted and defiled? And what is said of that nature which is common unto all is said of everyone who is partaker of it. Every one is "gone aside," everyone is become "altogether filthy," or stinking, <195303>Psalm 53:3. This is the glass wherein every man ought to contemplate himself, and not in foolish, flattering reflections from his own proud imaginations; and he that will not hence learn his natural deformity shall live polluted and die accursed.
(2.) He who hath received the testimony of the Scripture concerning his corrupted and polluted estate, if he will be at the pains to try and examine himself by the reasons and causes that are assigned thereof, will have a farther view of it. When men read, hear, or are instructed in what the Scripture teacheth concerning the defilement of sin, and give some assent to what is spoken, without an examination of their own state in particular, or bringing their souls unto that standard and measure, they will have very little advantage thereby. Multitudes learn that they are polluted by nature, which they cannot gainsay; but yet really find no such thing in themselves. But when men will bring their own souls to the glass of the perfect law, and consider how it is with them in respect of that image of God wherein they were at first created, what manner of persons they ought to be with respect unto the holiness of God, and what they are, -- how vain are their imaginations, how disorderly are their affections, how perverse all the actings of their minds, -- they will be ready to say, with the leprous man, "Unclean, unclean." But they are but few who will take the pains to search their own wounds, it being a matter of smart and trouble to corrupt and carnal affections. Yet,
(3.) Prayer for light and direction herein is required of all as a duty. For a man to know himself was of old esteemed the highest attainment of human wisdom. Some men will not so much as inquire into themselves, and some men dare not, and some neglect the doing of it from spiritual sloth, and other deceitful imaginations; but he that would ever be purged from his
550
sins must thus far make bold with himself, and dare to be thus far wise. And in the use of the means before prescribed, considering his own darkness and the treacheries of his heart, he is to pray fervently that God by his Spirit would guide and assist him in his search after the pravity and defilement of his nature. Without this he will never make any great or useful discoveries. And yet the discerning hereof is the first evidence that a man hath received the least ray of supernatural light. The light of a natural conscience will convince men of, and reprove them for, actual sins as to their guilt, <450214>Romans 2:14, 15; but the mere light of nature is dark and confused about its own confusion. Some of the old philosophers discerned, in general, that our nature was disordered, and complained thereof; but as the principal reason of their complaints was because it would not throughout serve the ends of their ambition, so of the causes and nature of it, with respect unto God and our eternal condition, they knew nothing of it at all. Nor is it discerned but by a supernatural light, proceeding immediately from the Spirit of God. If any, therefore, have a heart or wisdom to know their own pollution by sin, -- without which they know nothing of themselves unto any purpose, -- let them pray for that directing light of the Spirit of God, without which they can never attain to any useful knowledge of it.
2. Those who would indeed be purged from the pollution of sin must endeavor to be affected with it, suitably to the discovery which they have made of it. And as the proper effect of the guilt of sin is fear, so the proper effect of the filth of sin is shame. No man who hath read the Scriptures can be ignorant how frequently God calls on men to be ashamed and confounded in themselves for the pollutions and uncleannesses of their sin. So is it expressed in answer unto what he requires: "O my God, I am ashamed and blush to lift up my face to thee, my God, for our iniquities are increased over our head," <150906>Ezra 9:6. And by another prophet:
"We lie down in our shame, and our confusion covereth us: for we have sinned against the LORD our God," <240325>Jeremiah 3:25.
And many other such expressions are there of this affection of the mind with respect unto the pollution of sin. But we must observe that there is a twofold shame with respect unto it: --
551
(1.) That which is legal, or the product of a mere legal conviction of sin. Such was that in Adam, immediately after his fall; and such is that which God so frequently calls open and profligate sinners unto, -- a shame accompanied with dread and terror, and from which the sinner hath no relief, unless in such sorry evasions as our first parents made use of. And,
(2.) There is a shame which is evangelical, arising from a mixed apprehension of the vileness of sin and the riches of God's grace in the pardon and purifying of it; for although this latter gives relief against all terrifying, discouraging effects of shame, yet it increaseth those which tend to genuine self-abasement and abhorrency. And this God still requires to abide in us, as that which tends to the advancement of his grace in our hearts. This is fully expressed by the prophet Ezekiel, chapter <261660>16:6063,
"I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant. Then thou shalt remember thy ways, and be ashamed. And I will establish my covenant with thee; and thou shalt know that I am the LORD: that thou mayest remember, and be confounded, and never open thy mouth any more because of thy shame, when I am pacified toward thee for all that thou hast done, saith the Lord GOD."
There is a shame and confusion of face for sin that is a consequent, yea, an effect of God's renewing his covenant, and thereby giving in the full pardon of sin, as being pacified. And the apostle asks the Romans what fruit they had in those things whereof they were now ashamed, chapter <450621>6:21. Now, after the pardon of them they were yet ashamed, from the consideration of their filth and vileness. But it is shame in the first sense that I here intend, as antecedent unto the first purification of our natures. This may be thought to be in all men; but it is plainly otherwise, and men are not at all ashamed of their sins, which they manifest in various degrees: for, --
(1.) Many are senseless and stupid. No instruction, nothing that befalls them, will fix any real shame upon them. Of some particular facts they may be ashamed, but for anything in their natures, they slight and despise it. If they can but preserve themselves from the known guilt of such sins as are punishable amongst men, as to all other things they are secure. This
552
is the condition of the generality of men living in sin in this world. They have no inward shame for anything between God and their souls, especially not for the pravity and defilement of their natures, no, although they hear the doctrine of it never so frequently. What may outwardly befall them that is shameful, they are concerned in; but for their internal pollutions between God and their souls, they know none.
(2.) Some have a boldness and confidence in their condition, as that which is well and pure enough:
"There is a generation that are pure in their own eyes, yet are they not washed from their filthiness," <203012>Proverbs 30:12.
Although they were never sprinkled with the pure water of the covenant, or cleansed by the Holy Spirit; although their consciences were never purged from dead works by the blood of Christ, nor their hearts purified by faith, and so are no way "washed from their filthiness;" yet do they please themselves in their condition as "pure in their own eyes," and have not the least sense of any defilement. Such a generation were the Pharisees of old, who esteemed themselves as clean as their hands and cups, that they were continually washing, though within they were filled with all manner of defilements, <236504>Isaiah 65:4, 5. And this generation is such as indeed despise all that is spoken about the pollution of sin and its purification, and deride it as enthusiastical, or a fulsome metaphor not to be understood.
(3.) Others proceed farther, and are so far from taking shame to themselves for what they are, or what they do, as that they openly boast of and glory in the most shameful sins that human nature can contract the guilt of. "They proclaim their sins," saith the prophet, "like Sodom," where all the people consented together in the perpetration of unnatural lusts. They are not at all ashamed, but glory in the things which, because they do not here, will hereafter fill them with confusion of face, <240615>Jeremiah 6:15, 8:12. And where once sin gets this confidence, wherein it completes a conquest over the law, the inbred light of nature, the convictions of the Spirit, and in a word God himself, then is it ripe for judgment. And yet is there a higher degree of shamelessness in sin; for, --
553
(4.) Some content not themselves with boasting in their own sins, but also they approve and delight in all those who give up themselves unto the like outrage in sinning with themselves. This the apostle expresseth as the highest degree of shameless sinning: <450132>Romans 1:32,
"Who knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them."
When open profligate sinners do, as it were, make themselves up into societies, encouraging and approving one another in their abominable courses, so that no company pleaseth them bat such as have obtained an impudence in sinning, then is the greatest defiance given unto the holiness and righteousness of God.
Now, such as these will never seek after cleansing; for why should they do so who are sensible of no spiritual pollution, nor have the least touch of shame with respect thereunto? It is necessary, therefore, unto the duty of purifying our souls that we be affected with shame for the spiritual defilements which our nature, under the loss of the image of God, is even rolled in; and where this is not, it will be but lost labor that is spent in the invitation of men to the cleansing fountain.
3. Let persons so affected be fully satisfied that they can never cleanse or purify themselves by any endeavors that are merely their own, or by any means of their own finding out. According unto men's convictions of the defilements of sin, so have and always will their endeavors be after purification, <280513>Hosea 5:13. And, indeed, it is the duty of believers to purify themselves more and more, in the exercise of all purifying graces, and the use of all means appointed of God for that purpose, 2<470701> Corinthians 7:1; and their neglect thereof is the highest disadvantage, <193805>Psalm 38:5. But men in the state of nature, concerning whom we now treat, are no way able to cleanse their natures or purge themselves. He only who can restore, repair, and renew their natures unto the likeness of God, can cleanse them. But here many fall into mistakes; for when, by reason of their convictions, they can no longer satisfy and please themselves in the pollution of sin, they go about by vain attempts of their own to "purify their souls," <280513>Hosea 5:13; <240222>Jeremiah 2:22; Job<180930> 9:30, 31. Their own sorrow and repentance, and tears of contrition, and that
554
sorry amendment of life they can attain unto, shall do this work for them; and every especial defiling act, or every renewed sense of it, shall have an especial act of duty for its cleansing! But though these things are good in themselves, yet there is required more wisdom to the right stating of them, as to their causes, respects, ends, and use, than they are furnished withal. Hence are they so frequently abused and turned into an effectual means not only of keeping men off and at a distance from Christ, but also from a due and acceptable performance of the very duties themselves pretended unto: for legal sorrow or repentance, or mere legal convictions, being trusted unto, will infallibly keep the soul from coming up unto that evangelical repentance which alone God accepts; and mere reformation of life rested in proves opposite to endeavors for the renovation of our natures. But let these duties be performed, however, in what manner you please, they are utterly insufficient of themselves to cleanse our natural defilements; nor will any seek duly for that which alone is effectual unto this purpose until they are fully convinced hereof. Let, therefore, sinners hear and know, whether they will or will not believe it, that as by nature they are wholly defiled and polluted with those abominations of sin which render them loathsome in the sight of God, so they have no power by any endeavors or duties of their own to cleanse themselves; but by all they do to this end, they do but farther plunge themselves into the ditch, and increase their own defilements. Yet are all those duties necessary in their proper place and unto their proper end.
4. It is, therefore, their duty to acquaint themselves with that only remedy in this case, that only means of cleansing, which God hath appointed, and which he makes effectual. One great end of the revelation of the will of God, from the foundation of the world, of his institutions and ordinances of worship, was, to direct the souls and consciences of men in and unto the way of their cleansing; which as it argues his infinite love and care, so the great importance of the matter itself. And one principal means which Satan from the beginning made use of to keep men in their apostasy from God, and to encourage them therein, was, by supplying them with innumerable ways of purification, suited to the imaginations of their dark, unbelieving, and superstitious minds. And in like manner, when he designed to draw men off from Christ and the gospel under the Papacy, he did it principally by the suggestion of such present and future purgatories
555
of sin as might comply with their lusts and ignorance. Of so great importance is it, therefore, to be acquainted with the only true and real way and means hereof! And there are two considerations that are suited to excite the diligence of sinners in this inquiry:
(1.) The weight that is laid on this matter by God himself.
(2.) The difficulty of attaining an acquaintance with it. And, --
(1.) As hath been observed, anyone by considering,
[1.] The legal institutions of old will see what weight God lays hereon. No sacrifice had any respect unto sin but there was somewhat peculiar in it that was for its cleansing; and there were sundry ceremonious ordinances which had no other end but only to purify from uncleannesses.
[2.] Among all the promises of the Old Testament concerning the establishment of the new covenant and the grace thereof, which are many and precious, there are none more eminent than those which concern our cleansing from sin by the administration of the Spirit, through the blood of Christ; some of them have been mentioned before; -- which also farther manifests the care that God hath taken for our instruction herein.
[3.] There is nothing more pressed on us, nothing more frequently proposed unto us, in the gospel, than the necessity of our purification, and the only way of effecting it. If, therefore, either instructions, or promises, or precepts, or all concurring, may evidence the importance of a duty, then is this manifested to partake therein. And those who will prefer the guidance of carnal reason and vain tradition before these heavenly directions shall live in their ignorance and die in their sins.
(2.) The difficulty of attaining an acquaintance with it is to be duly considered. It is a part of the "mystery of the gospel," and such a part as is among those which the wisdom of the world or carnal reason esteemeth "foolishness." It is not easily admitted or received, that we can no otherwise be cleansed from our sins but by the sprinkling of that blood which was shed so long ago; yet this and no other way doth the Scripture propose unto us. To fancy that there is any cleansing from sin but by the blood of Christ is to overthrow the gospel. The doctrine hereof are persons, therefore, obliged to inquire after and come to the knowledge of,
556
that, being satisfied with its truth, and that this is the only way of cleansing [from] sin, appointed and blessed by God himself, their minds may be exercised about it, and so be taken off from resting on those vain medicines and remedies, which (having nothing else to fix upon) their own hearts and others' blind devotions would suggest unto them.
5. But now the great inquiry is, How a sinful, defiled soul may come to have an interest in, or be partaker of, the purifying virtue and efficacy of the blood of Christ?
Ans. 1. The purifying virtue and force of the blood of Christ, with the administration of the Spirit for its application to make it effectual unto our souls and consciences, is proposed and exhibited unto us in the promises of the covenant, 2<610104> Peter 1:4. This all the instances (which need not be recited) before produced do testify unto.
2. The only way to be made partaker of the good things presented in the promises is by faith. So Abraham is said to have "received the promises," <581117>Hebrews 11:17; and so are we also, and to receive Christ himself. Now, this is not from their being proposed unto us, but from our believing of that which is proposed, as it is expressed of Abraham, <450419>Romans 4:19-21, 10:6-9. The whole use, benefit, and advantage of the promises depend absolutely on our mixing them with faith; as the apostle declares, <580402>Hebrews 4:2. Where they are "mixed with faith," there they profit us, -- there we really receive the thing promised. Where they are not so mixed, they are of no use, but to aggravate our sins and unbelief. I know that by some men the whole nature and work of faith is derided; they say, "It is nothing but a strong fixing of the imagination upon what is said." However, we know that if a man promise us anything seriously and solemnly which is absolutely in his power, we trust unto his word, or believe him, considering his wisdom, honesty, and ability. This, we know, is not a mere fixing of the imagination, but it is a real and useful confidence or trust. And whereas God hath given unto us great and precious promises, and that under several confirmations, especially that of his oath and covenant, if we do really believe their accomplishment, and that it shall be unto us according to his word, upon the account of his veracity, divine power, righteousness, and holiness, why shall this be esteemed, "a fanatical
557
fixing of the imagination?" If it be so, it was so in Abraham, our example, <450419>Romans 4:19-21. But this blasphemous figment, designed to the overthrow of the way of life and salvation by Jesus Christ, shall be elsewhere more fully examined. God, as was said, gives unto us great and precious promises, that by them we might be made partakers of the divine nature. These promises he requireth us to receive, and to mix them with faith, -- that is, trusting to and resting on his divine power and veracity, ascribing unto him thereby the glory of them, to believe that the things promised unto us shall be accomplished; which is the means, by God's appointment, whereby we shall be really made partakers of them. Such was the faith of Abraham, so celebrated by our apostle; and such was all the true and saving faith that ever was in the world from the foundation of it. Wherefore,
3. This is the only way and means to obtain an interest in the cleansing virtue of the blood of Christ. God hath given this power and efficacy unto it by the covenant. In the promise of the gospel it is proposed and tendered unto us. Faith in that promise is that alone which gives us an interest in it, makes us partakers of it, and renders it actually effectual unto us; whereby we are really cleansed from sin.
4. There are two things which concur unto the efficacy of faith to this purpose: --
(1.) The excellency of the grace or duty itself. Despise their ignorance who tell you this is but a deceitful fixing of the imagination; for they know not what they say. When men come to the real practice of this duty, they will find what it is to discard all other ways and pretences of cleansing; what it is sincerely and really to give unto God, against all difficulties and oppositions, the glory of his power, faithfulness, goodness, and grace; what it is to approve of the wisdom and love of God in finding out this way for us, and the infiniteness of his grace in providing it when we were lost and under the curse, and to be filled with a holy admiration of him on that account; -- all which belong unto the faith mentioned, neither is it nor can it be acted in a due manner without them. And when you understand these things, you will not think it so strange that God should appoint this way of believing only as the means to interest us in the purifying virtue of the blood of Christ.
558
(2.) Hereby are we, as hath been shown, united unto Christ, from whom alone is our cleansing. He that declares another way must make another gospel.
6. Faith, in this case, will act itself in and by fervent prayer. When David had, by sin, brought himself into that condition wherein he stood in need of a new universal purification, how earnest is he in his supplications that God would again "purge and cleanse him!" Psalm 51. And when any soul is really coming over to the way of God for his washing in the blood of Christ, he will not be more earnest and fervent in any supplication than in this. And herein and hereby doth Christ communicate of the purging efficacy of his blood unto us.
And these things may, in some measure, suffice for the direction and guidance of those who are yet wholly under the pollution of corrupted nature, how they may proceed to get themselves cleansed according to the mind of God. Not that this order or method is prescribed unto any; only, these are the heads of those things which, in one degree or other, are wrought in the souls of them whom Christ will and doth cleanse from their sins.
Secondly, Instruction, also, may be hence taken for them concerning whom our apostle says,
"Such were some of you; but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God," 1<460609> Corinthians 6:9-11;
-- such as are freed from the general pollution of nature "by the washing of regeneration and renewing of the Holy Ghost," <560305>Titus 3:5; -- those, I mean, who have been made partakers of that cleansing, purifying work of the Holy Ghost which we have described. Several duties are incumbent on them with respect hereunto; as, --
1. Continual self-abasement, in the remembrance of that woeful defiled state and condition from whence they have been delivered. This consideration is one of them which principally doth influence the minds of believers unto humility, and hideth pride from them; for what should creatures of such a base and defiled extraction have to boast of in themselves? It is usual, I confess, for vile men of the most contemptible
559
beginnings, when they are greatly exalted in the world, to outgo others in pride and elation of mind, as they are behind them in the advantages of birth and education. But this is esteemed a vile thing amongst men, though it is but one potsherd of the earth boasting itself against another. But when believers shall consider what was their vile and polluted estate with respect unto God, when first he had regard unto them, it will cause them to walk humbly in a deep sense of it, or I am sure it ought so to do. God calls his people to self-abasement, not only from what they are, but from what they were and whence they came. So he ordained that confession to be made by him that offered the first-fruits of his fields and possessions,
"A Syrian ready to perish was my father;" or, "A Syrian" (that is, Laban) "was ready to destroy my father, a poor, helpless man, that went from one country to another for bread. How is it of sovereign mercy that I am now in this state and condition of plenty and peace!" <052601>Deuteronomy 26:1-5
And, in particular, God wonderfully binds upon them the sense of that defiled natural extraction whereof we speak, <261603>Ezekiel 16:3-5. And when David, upon his great sin and his repentance, took in all humbling, selfabasing considerations, here he fixeth the head of them: <195105>Psalm 51:5, "Behold, I was shapen in iniquity; and in sin did my mother conceive me." His original natural defilement was that which, in the first place, influenced him unto self-abasement. So our apostle frequently calls the saints to a remembrance of their former condition before they were purged, <490211>Ephesians 2:11-13; 1<460609> Corinthians 6:9-11; and therewith are the minds of all true believers greatly affected and greatly humbled. When they consider what was their natural state and condition, -- universally leprous and polluted, -- with what remainders of it do still abide, it casts them on the earth, and causeth them to lay their mouths in the dust. Hence proceed their great and deep humiliations of themselves, and confessions of their own vileness in their prayers and supplications. Considering the holiness of God, with whom they have to do, unto whom they do approach, they are no way able to express what low thoughts and apprehensions they have of themselves. Even God himself doth teach them to use figurative expressions whereby to declare their own vileness by nature; which abound in the Scripture. It is true, all declarations hereof, in prayer and confession of sin, are derided and scorned by some, who seem to
560
understand nothing of these things, yea, to glory that they do not. Whatever is spoken to express, as they are able, the deep sense any have of their natural defilement, with the remainder of it, their shame and selfabasement with respect unto the holiness of God, is reputed either as false and hypocritical, or that it containeth such things as for which men ought to be hanged. Such prodigious impudence in proclaiming a senselessness of the holiness of God and of the vileness of sin have we lived to see and hear of! But when we have to deal with God, who puts no trust in his servants, and chargeth his angels with folly, what shall we say? What lowliness becomes them "who dwell in houses of clay, whose foundation is in the dust, and who are crushed before the moth!"
2. That initial deliverance which believers have from their original pollution of sin is a matter and cause of everlasting thankfulness. When our Lord Jesus Christ cleansed the ten lepers, he manifests how much it was their duty to return unto him with their thankful acknowledgment, though nine of them failed therein, <421717>Luke 17:17. And when of old anyone was cleansed from a carnal defilement, there was an offering enjoined him, to testify his gratitude. And, indeed, the consideration hereof is that which in an eminent manner influenceth the minds of believers in all their grateful ascriptions of glory, honor, and praise to Jesus Christ. "Unto him," say they, "that loved us, and washed us from our sins in his own blood, to him be glory and dominion for ever and ever," <660105>Revelation 1:5, 6. And there are three things which concur to this duty: --
(1.) A due valuation of the causes and means of our purification, -- namely, the sprinkling of the blood of Christ in the sanctification of the Spirit. As these alone have effected this great work, so they alone were able so to do. Had we not been washed in the blood of Christ, we must have lived and died in our pollutions, and have lain under them to eternity; for the fire of hell will never purge the defilements of sin, much less will the fictitious fire of purgatory cleanse any from them. How ought we then to prize, value, and admire, both the virtue or efficacy of the blood of Christ, and the love from whence it was given for us and is applied unto us! And because this valuation and admiration are acts of faith, the very work itself, also, of cleansing our souls is carried on by them; for by the exercise of faith do we continually derive virtue from Christ to this
561
purpose, as the woman did by touching of his garment for the stopping of her issue of blood.
(2.) Inward joy and satisfaction in our freedom from that shame which deprived us of all boldness and confidence in God. This internal joy belongs unto the duty of thankfulness; for therein is God glorified when we are graciously sensible of the effects of his love and kindness towards us. Every grace then glorifies God, and expresseth our thankfulness for his love, when a soul finds itself really affected with a sense of its being washed from all its loathsome defilements in the blood of Christ, and, being thereby freed from discouraging, oppressing shame, to have filial boldness in the presence of God.
(3.) Acknowledgment in a way of actual praise.
Again; we have declared not only that there is in our natural frame and spiritual constitution a discrepancy to the holiness of God, and consequently a universal defilement, but that there is, from its pravity and disorder, a pollution attending every actual sin, whether internal of the heart and mind only, or external in sin perpetrated, averse to holiness, and contrary to the carrying on of the work of sanctification in us. And sundry things believers, whose concernment alone this is, may learn from hence also; as, --
1. How they ought to watch against sin and all the motions of it, though never so secret. They all of them defile the conscience. And it is an evidence of a gracious soul, to be watchful against sin on this account. Convictions will make men wary where they are prevalent, by continual representations of the danger and punishment of sin; and these are an allowable motive to believers themselves to abstain from it in all known instances. The consideration of the terror of the Lord, the use of the threatenings both of the law and gospel, declare this to be our duty. Neither let any say that this is servile fear; that denomination is taken from the frame of our minds, and not from the object feared. When men so fear as thereon to be discouraged, and to incline unto a relinquishment of God, duty, and hope, that fear is servile, whatever be the object of it. And that fear which keeps from sin, and excites the soul to cleave more firmly to God, be the object of it what it will, is no servile fear, but a holy fear or due reverence unto God and his word. But this is the most genuinely
562
gracious fear of sin, when we dread the defilement of it, and that contrariety which is in it to the holiness of God. This is a natural fruit of faith and love. And this consideration should always greatly possess our minds; -- and the truth is, if it do not so, there is no assured preservative against sin; for together with an apprehension of that spiritual pollution wherewith sin is accompanied, thoughts of the holiness of God, of the care and concernment of the sanctifying Spirit, and of the blood of Christ, will continually abide in our minds, which are all efficaciously preservative against sin. I think that there is no more forcible argument unto watchfulness against all sin, unto believers, in the whole book of God, than that which is managed by our apostle, with especial respect unto one kind of sin, but may in proportion be extended unto all, 1<460316> Corinthians 3:16, 17, 6:15-19. Moreover, where this is not, where the soul hath no respect to the defilement of sin, but only considers how it may shift with the guilt of it, innumerable things will interpose, partly arising from the abuse of grace, partly from carnal hopes and foolish resolutions for after-times, as will set it at liberty from that watchful diligence in universal obedience which is required of us. The truth is, I do not believe that anyone that is awed only with respect to the guilt of sin and its consequents doth keep up a firm integrity with regard to inward and outward actings of his heart and life in all things. But where the fear of the Lord and of sin is influenced by a deep apprehension of the holiness of the one, and the pollution that inseparably attends the other, there is the soul kept always upon its best guard and defense.
2. How we ought to walk humbly before the Lord all our days. Notwithstanding our utmost watchfulness and diligence against sin, there is yet "no man that liveth and sinneth not." Those who pretend unto a perfection here, as they manifest themselves to be utterly ignorant of God and themselves, and despise the blood of Christ, so for the most part they are left visibly and in the sight of men to confute their own pride and folly. But to what purpose is it to hide ourselves from ourselves, when we have to do with God? God knows, and our own souls know, that more or less we are defiled in all that we do. The best of our works and duties, brought into the presence of the holiness of God, are but as filthy rags; and man, even every man, of himself "drinketh in iniquity like water." Our own clothes are ready to defile us everyday. Who can express the motions of
563
lusts that are in the flesh; the irregular actings of affections, in their inordinate risings up to their objects; the folly of the imaginations of our hearts and minds, which, as far as they are not principled by grace, are only evil, and that continually; with the vanity of our words, yea, with a mixture of much corrupt communications; all which are defiling, and have defilements attending of them? I confess I know not that my heart and soul abhors any eruption of the diabolical pride of man like that whereby they reproach and scoff at the deepest humiliations and self-abasements which poor sinners can attain unto in their prayers, confessions, and supplications. Alas! that our nature should be capable of such a contempt of the holiness of God, such an ignorance of the infinite distance that is between him and us, and be so senseless of our own vileness, and of the abominable filth and pollution that is in every sin, as not to tremble at the despising of the lowest abasements of poor sinners before the holy God! "Behold, his soul which is lifted up is not upright in him; but the just shall live by his faith," Habbakuk 2:4.
3. How we ought continually to endeavor after the wasting of sin in the root and principle of it. There is a root of sin in us, which springs up and defiles us. "Every man is tempted" (that is, chiefly and principally) "of his own lust, and seduced;" and then "when lust hath conceived, it bringeth forth sin." It is "the flesh that lusteth against the Spirit," and which bringeth forth corrupted and corrupting, polluted and polluting fruits. This principle of sin, of aversation from God, of inclination unto things sensual and present, however wounded, weakened, dethroned, impaired, yet still abides in all believers; and it is the foundation, the spring, the root, the next cause of all sin in us, which tempts, enticeth, draws aside, conceives, and brings forth. And this hath in us all more or less degrees of strength, power, and activity, according as it is more or less mortified by grace and the application of the virtue of the death of Christ unto our souls; and according to its strength and power, so it abounds in bringing forth the defiled acts of sin. Whilst this retains any considerable power in us, it is to no purpose to set ourselves merely to watch against the eruptions of actual sins in the frames of our hearts, in the thoughts of our minds, or outward actions. If we would preserve ourselves from multiplying our defilements, if we would continually be perfecting the work of holiness in the fear of the Lord, it is this we must set ourselves
564
against. The tree must be made good if we expect good fruit; and the evil root must be digged up, or evil fruit will be brought forth; -- that is, our main design should be, to crucify and destroy the body of the sins of the flesh that is in us, the remainders of the flesh or indwelling sin, by the ways and means which shall afterward be declared.
4. Hence also is manifest the necessity there is of continual applications to Jesus Christ for cleansing virtue from his Spirit, and the sprinkling of his blood on our consciences, in the efficacy of it, to purge them from dead works. We defile ourselves everyday, and if we go not every day to the "fountain that is open for sin and for uncleanness," we shall quickly be all over leprous. Our consciences will be filled with dead works, so that we shall no way be able to serve the living God, unless they are daily purged out. How this is done hath been at large before declared. When a soul, filled with self-abasement under a sense of its own defilements, applies itself unto Christ by faith for cleansing, and that constantly and continually, with a fervency answering its sense and convictions, it is in its way and proper course. I am persuaded no true believer in the world is a stranger unto this duty; and the more anyone abounds therein, the more genuine is his faith evidenced to be, and the more humble is his walk before the Lord.
But it may justly be inquired, after all that we have discoursed upon this subject concerning the defilement of sin, how, if it be so, believers can be united unto Jesus Christ, or be members of that mystical body whereof he is the head, or obtain fellowship with him; for whereas he is absolutely pure, holy, and perfect, how can he have union or communion with them who are in anything defiled? There is no fellowship between righteousness and unrighteousness, no communion between light and darkness, and what can there be between Christ and those that are defiled with sin? and because he is "holy, harmless, and undefiled," he is said to be "separate from sinners."
Many things must be returned unto this objection, all concurring to take away the seeming difficulty that is in it; as, --
1. It must be granted that where men are wholly under the power of their original defilement, they neither have nor can have either union or communion with Christ. With respect unto such persons the rules before
565
mentioned are universally true and certain. There is no more communion between them and Jesus Christ than is between light and darkness, as the apostle speaks expressly, 1<620106> John 1:6. Whatever profession they may make of his name, whatever expectations they may unduly raise from him in their own minds, he will say unto them at the last day, "Depart from me, I never knew you." No person, therefore, whatever, who hath not been made partaker of the washing of regeneration and the renovation of the Holy Ghost, can possibly have any union with Christ. I do not speak this as though our purifying were in order of time and nature antecedent unto our union with Christ, for indeed it is an effect thereof; but it is such an effect as immediately and inseparably accompanieth it, so that where the one is not, there is not the other. The act whereby he unites us unto himself is the same with that whereby he cleanseth our natures.
2. Whatever our defilements are or may be, he is not defiled by them. They adhere only unto a capable subject, which Christ is not. He was capable to have the guilt of our sins imputed to him, but not the filth of one sin adhering to him. A member of a body may have a putrefied sore; the head may be troubled at it and grieved with it, yet is not defiled by it. Wherefore, where there is a radical, original cleansing by the Spirit of regeneration and holiness, whereby anyone is meet for union and communion with Christ, however he may be affected with our partial pollutions, he is not defiled by them. He is able swmpaqhs~ ai, "compati, condolere;" he suffers with us in his compassion; -- but he is not liable summolu>nesqai, to be defiled with us or for us. The visible mystical body of Christ may be defiled by corrupt members, <581215>Hebrews 12:15; but the mystical body cannot be so, much less the head.
3. The design of Christ, when he takes believers into union with himself, is to purge and cleanse them absolutely and perfectly; and therefore the present remainders of some defilements are not absolutely inconsistent with that union. "He gave himself for the church, that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish," <490525>Ephesians 5:25-27. This he aims at, and this he will, in his own way and in his own time, perfectly accomplish. But it is not done at once; it is a progressive work, that hath many degrees. God did never sanctify any soul at once,
566
unless by death. The body must die by reason of sin. Every believer is truly and really sanctified at once, but none is perfectly sanctified at once. It is not, therefore, necessary unto union that we should be completely sanctified, though it is that we should be truly sanctified. Complete sanctification is a necessary effect of union in its proper time and season. See <431501>John 15:1-5.
4. Where the work of sanctification and spiritual cleansing is really begun in any, there the whole person is, and is thence denominated, holy. As, therefore, Christ the head is holy, so are all the members holy according to their measure; for although there may be defilements adhering unto their actions, yet their persons are sanctified: so that no unholy person hath any communion with Christ, no member of his body is unholy, -- that is, absolutely so, in such a state as thence to be denominated unholy.
5. Our union with Christ is immediately in and by the new creature in us, by the divine nature which is from the Spirit of holiness, and is pure and holy. Hereunto and hereby doth the Lord Christ communicate himself unto our souls and consciences, and hereby have we all our intercourse with him. Other adherences that have any defilement in them, and consequently are opposite unto this union, he daily worketh out by virtue hereof, <450810>Romans 8:10. The whole body of Christ, therefore, and all that belongs unto it, is holy, though those who are members of this body are in themselves ofttimes polluted, but not in anything which belongs to their union. The apostle describeth the twofold nature or principle that is in believers, the new nature by grace and the old of sin, as a double person, <450719>Romans 7:19, 20; and it is the former, the renewed (and not the latter, which he calls "I" also, but corrects as it were that expression, calling it "sin which dwelleth in him"), that is the subject of the union with Christ, the other being to be destroyed.
6. Where the means of purification are duly used, no defilement ensues, on any sin that believers fall into, which doth or can totally obstruct communion with God in Christ, according to the tenor of the covenant. There were many things under the Old Testament that did typically and legally defile men that were liable unto them; but for all of them were provided typical and legal purifications, which sanctified them as to the purifying of the flesh. Now, no man was absolutely cut off or separated
567
from the people of God for his being so defiled; but he that, being defiled, did not take care that he might be purified according to the law, he was to be cut off from among the people. It is in like manner in things spiritual and evangelical. There are many sins whereby believers are defiled; but there is a way of cleansing still open unto them. And it is not merely the incidence of a defilement, but the neglect of purification, that is inconsistent with their state and interest in Christ. The rule of communion with God, and consequently of union with Christ, in its exercise, is expressed by David, <191912>Psalm 19:12, 13,
"Who can understand his errors? cleanse thou me from secret sins. Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression."
The design of the psalmist is, to be preserved in such a state and condition as wherein he may be upright before God. To be upright before God is that which God requireth of us in the covenant, that we may be accepted with him and enjoy the promises thereof, <011701>Genesis 17:1. He that is so will be free from that great transgression, or that abundance of sin which is inconsistent with the covenant love and favor of God. And hereunto three things are required: --
(1.) A constant, humble acknowledgment of sin: "Who can understand his errors?"
(2.) Daily cleansing from those defilements which the least and most secret sins are accompanied withal: "Cleanse thou me from secret sins." And, --
(3.) A preservation from "presumptuous sins," or willful sins committed with a high hand. Where these things are, there a man is upright, and hath the covenant-ground of his communion with God; and whilst believers are preserved within these bounds, though they are defiled by sin, yet is there not anything therein inconsistent with their union with Christ.
7. Our blessed Head is not only pure and holy, but he is also gracious and merciful, and will not presently cut off a member of his body because it is sick or hath a sore upon it. He is himself passed through his course of temptations, and is now above the reach of them all. Doth he, therefore, reject and despise those that are tempted, that labor and suffer under their
568
temptations? It is quite otherwise, so that, on the account of his own present state, his compassions do exceedingly abound towards all his that are tempted. It is no otherwise with him as to their sins and defilements. These he himself was absolutely free from in all his temptations and sufferings, but we are not; and he is so far from casting us away on that account, while we endeavor after purification, as that it draweth out his compassions towards us. In brief, he doth not unite us to himself because we are perfect, but that in his own way and time he may make us so; not because we are clean, but that he may cleanse us: for it is the blood of Jesus Christ, with whom we have fellowship, that cleanseth us from all our sins.
Lastly, To wind up this discourse, there is hence sufficiently evidenced a comprehensive difference between a spiritual life unto God by evangelical holiness, and a life of moral virtue, though pretended unto God also. Unto the first, the original and continual purification of our nature and persons by the Spirit of God and blood of Christ is indispensably required. Where this work is not, there neither is nor can be anything of that holiness which the gospel prescribes, and which we inquire after. Unless the purification and cleansing of sin belong necessarily unto the holiness of the new covenant, all that God hath taught us concerning it in the Old Testament and the New, by his institution of legal purifying ordinances; by his promises to wash, purify, and cleanse us; by his precepts to get ourselves cleansed by the means of our purification, namely, his Spirit and the blood of Christ; by his instructions and directions of us to make use of those means of our cleansing; by his declarations that believers are so washed and cleansed from all the defilements of their sins, -- are things fanatical, enthusiastic notions, and unintelligible dreams. Until men can rise up to a confidence enabling them to own such horrible blasphemies, I desire to know whether these things are required unto their morality? If they shall say they are so, they give us a new notion of morality, never yet heard of in the world; and we must expect until they have farther cleared it, there being little or no signification in the great swelling words of vanity which have hitherto been lavished about it. But if they do not belong thereunto, -- as it is most certain the most improved moralists, that are only so, whether in notion or practice, have no regard unto them, -- then is their life of moral virtue (were it as real in them as it is with notorious vanity
569
pretended) cast out from all consideration in a serious disquisition after evangelical holiness. And what hath been spoken may suffice to give us some light into the nature of this first act of our sanctification by the Spirit, which consists in the cleansing of our souls and consciences from the pollutions of sin, both original and actual.
570
CHAPTER 6.
THE POSITIVE WORK OF THE SPIRIT IN THE SANCTIFICATION OF BELIEVERS.
Differences in the acts of sanctification as to order -- The manner of the communication of holiness by the Spirit -- The rule and measure whereof is the revealed will of God, as the rule of its acceptance is the covenant of grace -- The nature of holiness as inward -- Righteousness habitual and actual -- False notions of holiness removed -- The nature of a spiritual habit -- Applied unto holiness, with its rules and limitations -- Proved and confirmed -- Illustrated and practically improved -- The properties of holiness as a spiritual habit declared -- 1. Spiritual dispositions unto suitable acts; how expressed in the Scripture; with their effects -- Contrary dispositions unto sin and holiness how consistent -- 2. Power; the nature thereof; or what power is required in believers unto holy obedience; with its properties and effects in readiness and facility -- Objections thereunto answered, and an inquiry on these principles after true holiness in ourselves directed -- Gospel grace distinct from morality, and all other habits of the mind; proved by many arguments, especially its relation unto the mediation of Christ -- The principal difference between evangelical holiness and all other habits of the mind, proved by the manner and way of its communication from the person of Christ as the head of the church, and the peculiar efficiency of the Spirit therein -- Moral honesty not gospel holiness.
THE distinction we make between the acts of the Holy Ghost in the work of sanctification concerneth more the order of teaching and instruction than any order of precedency that is between the acts themselves; for that which we have passed through concerning the cleansing of our natures and persons doth not, in order of time, go before those other acts which leave a real and positive effect upon the soul, which we now enter upon the description of, nor absolutely in order of nature: yea, much of the means whereby the Holy Ghost purifieth us consisteth in this other work of his
571
which now lies before us; only we thus distinguish them and cast them into this order, as the Scripture also doth, for the guidance of our understanding in them, and furtherance of our apprehension of them.
We, therefore, now proceed unto that part of the work of the Holy Spirit whereby he communicates the great, permanent, positive effect of holiness unto the souls of believers, and whereby he guides and assists them in all the acts, works, and duties of holiness whatever; without which what we do is not so, nor doth any way belong thereunto. And this part of his work we shall reduce unto two heads, which we shall first propose, and afterward clear and vindicate.
And our first assertion is, That in the sanctification of believers, the Holy Ghost doth work in them, in their whole souls, their minds, wills, and affections, a gracious, supernatural habit, principle, and disposition of living unto God; wherein the substance or essence, the life and being, of holiness doth consist. This is that spirit which is born of the Spirit, that new creature, that new and divine nature which is wrought in them, and whereof they are made partakers. Herein consists that image of God whereunto our natures are repaired by the grace of our Lord Jesus Christ, whereby we are made conformable unto God, firmly and steadfastly adhering unto him through faith and love. That there is such a divine principle, such a gracious, supernatural habit, wrought in all them that are born again, hath been fully proved in our assertion and description of the work of regeneration. It is, therefore, acknowledged that the first supernatural infusion or communication of this principle of spiritual light and life, preparing, fitting, and enabling all the faculties of our souls unto the duties of holiness, according to the mind of God, doth belong unto the work of our first conversion. But the preservation, cherishing, and increase of it belong unto our sanctification, both its infusion and preservation being necessarily required unto holiness. Hereby is the tree made good, that the fruit of it may be good, and without which it will not so be. This is our new nature; which ariseth not from precedent actions of holiness, but is the root of them all. Habits acquired by a multitude of acts, whether in things moral or artificial, are not a new nature, nor can be so called, but a readiness for acting from use and custom. But this nature is from God, its parent; it is that in us which is born of God. And it is common unto or the same in all believers, as to its kind and being, though not as to degrees and
572
exercise. It is that which we cannot learn, which cannot be taught us but by God only, as he teaches other creatures in whom he planteth a natural instinct. The beauty and glory hereof, as it is absolutely inexpressible, so have we spoken somewhat to it before. Conformity to God, likeness to Christ, compliance with the Holy Spirit, interest in the family of God, fellowship with angels, separation from darkness and the world, do all consist herein.
Secondly, The matter of our holiness consists in our actual obedience unto God, according to the tenor of the covenant of grace; for God promiseth to write his law in our hearts, that we may fear him and walk in his statutes. And concerning this, in general, we may observe two things: --
1. That there is a certain fixed rule and measure of this obedience, in a conformity and answerableness whereunto it doth consist. This is the revealed will of God in the Scripture, <330608>Micah 6:8. God's will, I say, as revealed unto us in the word, is the rule of our obedience. A rule it must have, which nothing else can pretend to be. The secret will or hidden purposes of God are not the rule of our obedience, <052929>Deuteronomy 29:29, much less are our own imaginations, inclinations, or reason so; neither doth anything, though never so specious, which we do in compliance with them, or by their direction, belong thereunto, <510218>Colossians 2:18-23. But the word of God is the adequate rule of all holy obedience: --
(1.) It is so materially. All that is commanded in that word belongs unto our obedience, and nothing else doth so. Hence are we so strictly required neither to add unto it nor to diminish or take anything from it, <050402>Deuteronomy 4:2, 12:32; <060107>Joshua 1:7; <203006>Proverbs 30:6; <662218>Revelation 22:18, 19.
(2.) It is so formally; that is, we are not only to do what is commanded, all that is commanded, and nothing else, but whatever we do, we are to do it because it is commanded, or it is no part of our obedience or holiness, <050624>Deuteronomy 6:24, 25, 29:29; <19B909>Psalm 119:9. I know there is an inbred light of nature as yet remaining in us, which gives great direction as to moral good and evil, commanding the one and forbidding the other, <450214>Romans 2:14, 15; but this light, however it may be made subservient and subordinate thereunto, is not the rule of gospel holiness as such, nor any part of it. The law which God by his grace writes in our hearts
573
answers unto the law that is written in the word that is given unto us; and as the first is the only principle, so the latter is the only rule, of our evangelical obedience. For this end hath God promised that his Spirit and his word shall always accompany one another, the one to quicken our souls, and the other to guide our lives, <235921>Isaiah 59:21. And the word of God may be considered as our rule in a threefold respect: --
(1.) As it requires the image of God in us. The habitual rectitude of our nature with respect unto God and our living to him is enjoined us in the word, yea, and wrought in us thereby. The whole renovation of our nature, the whole principle of holiness before described, is nothing but the word changed into grace in our hearts; for we are born again by the incorruptible seed of the word of God. The Spirit worketh nothing in us but what the word first requireth of us. It is, therefore, the rule of the inward principle of spiritual life; and the growth thereof is nothing but its increase in conformity to that word.
(2.) With respect unto all the actual frames, designs, and purposes of the heart. All the internal actings of our minds, all the volitions of the will, all the motions of our affections, are to be regulated by that word which requires us to love the Lord our God with all our minds, all our souls, and all our strength. Hereby is their regularity or irregularity to be tried. All that holiness which is in them consists in their conformity to the revealed will of God.
(3.) With respect unto all our outward actions and duties, private and public, of piety, of righteousness, towards ourselves or others, <560212>Titus 2:12. This is the rule of our holiness. So far as what we are and what we do answer thereunto, so far are we holy, and no farther. Whatever acts of devotion or duties of morality may be performed without respect hereunto belong not to our sanctification.
2. As there is a rule of our performance of this obedience, so there is a rule of the acceptance of our obedience with God; and this is the tenor of the new covenant, <011701>Genesis 17:1. What answers hereunto is accepted, and what doth not so is rejected, both as to the universality of the whole and the sincerity that accompanies each particular duty in it. And these two things, universality and sincerity, answer now, as to some certain ends, the legal perfection at first required of us. In the estate of original
574
righteousness, the rule of our acceptance with God in our obedience was the law and covenant of works; and this required that it should be absolutely perfect in parts and degrees, without the least intermixture of sin with our good, or interposition of it in the least instance, which was inconsistent with that covenant. But now, although we are renewed again by grace into the image of God really and truly (yet not absolutely nor perfectly, but only in part), we have yet remaining in us a contrary principle of ignorance and sin, which we must always conflict withal, <480516>Galatians 5:16, 17: wherefore God in the covenant of grace is pleased to accept of that holy obedience which is universal as to all parts, in all known instances of duty, and sincere as to the manner of their performance. What in particular is required hereunto is not our present work to declare; I only aim to fix in general the rule of the acceptance of this holy obedience. Now, the reason hereof is not that a lower and more imperfect kind of righteousness, holiness, and obedience, will answer all the ends of God and his glory now under the new covenant, than would have done so under the old. Nothing can be imagined more distant from the truth, or more dishonorable to the gospel, or that seems to have a nearer approach unto the making of Christ the minister of sin; for what would he be else, if he had procured that God would accept of a weak, imperfect obedience, accompanied with many failings, infirmities, and sins, being in nothing complete, in the room and stead of that which was complete, perfect, and absolutely sinless, which he first required of us? Yea, God having determined to exalt and glorify the holy properties of his nature in a more eminent and glorious manner under the new covenant than the old, for which cause and end alone it is so exalted and preferred above it, it was necessary that there should be a righteousness and obedience required therein far more complete, eminent, and glorious than that required in the other. But the reason of this difference lies solely herein, that our evangelical obedience, which is accepted with God, according to the tenor of the new covenant, doth not hold the same place which our obedience should have had under the covenant of works; for therein it should have been our righteousness absolutely before God, that whereby we should have been justified in his sight, even the works of the law, and for which, in a due proportion of justice, we should have been eternally rewarded. But this place is now filled up by the righteousness and obedience of Christ, our mediator; which, being the obedience of the Son of God, is far
575
more eminent and glorious, or tends more to the manifestation of the properties of God's nature, and therein to the exaltation of his glory, than all that we should have done had we abode steadfast in the covenant of works. "Whereunto, then," it may be some will say, "serves our holiness and obedience, and what is the necessity of them?" I must defer the answering of this inquiry unto its proper place, where I shall prove at large the necessity of this holiness, and demonstrate it from its proper principles and ends. In the meantime I say only, in general, that as God requireth it of us, so he hath appointed it as the only means whereby we may express our subjection to him, our dependence on him, our fruitfulness and thankfulness; the only way of our communion and intercourse with him, of using and improving the effects of his love, the benefits of the mediation of Christ, whereby we may glorify him in this world; and the only orderly way whereby we may be made meet for the inheritance of the saints in light: which is sufficient, in general, to manifest both its necessity and its use. These things being, then, in general premised, I shall comprise what I have farther to offer in the declaration and vindication of gospel sanctification and holiness in the two ensuing assertions: --
I. There is wrought and preserved in the minds and souls of all
believers, by the Spirit of God, a supernatural principle or habit of grace and holiness, whereby they are made meet for and enabled to live unto God, and perform that obedience which he requireth and accepteth through Christ in the covenant of grace; essentially or specifically distinct from all natural habits, intellectual and moral, however or by what means soever acquired or improved.
II. There is an immediate work or effectual operation of the Holy
Spirit by his grace required unto every act of holy obedience, whether internal only in faith and love, or external also; that is, unto all the holy actings of our understandings, wills, and affections, and unto all duties of obedience in our walking before God.
I. The first of these assertions I affirm not only to be true, but of so great
weight and importance that our hope of life and salvation depends thereon; and it is the second great principle constituting our Christian profession. And there are four things that are to be confirmed concerning it: --
576
1. That there is such a habit or principle supernatural infused or created in believers by the Holy Ghost, and always abiding in them.
2. That, according to the nature of all habits, it inclines and disposeth the mind, will, and affections, unto acts of holiness suitable unto its own nature, and with regard unto its proper end, and to make us meet to live unto God.
3. [That] it doth not only incline and dispose the mind, but gives it power, and enables it to live unto God in all holy obedience.
4. That it differs specifically from all other habits, intellectual or moral, that by any means we may acquire or attain, or spiritual gifts that may be conferred on any persons whatever.
In the handling of these things, I shall manifest the difference that is between a spiritual, supernatural life of evangelical holiness and a course of moral virtue; which some, to the rejection of the grace of our Lord Jesus Christ, do endeavor to substitute in the room thereof. Such a spiritual, heavenly, supernatural life, so denominated from its nature, causes, acts, and ends, we must be partakers of in this world, if ever we mind to attain eternal life in another.
And herein we shall take what view we are able of the nature, glory, and beauty of holiness; and [I] do confess it is but little of them which I can comprehend. It is a matter, indeed, often spoken unto; but the essence and true nature of it are much hidden from the eyes of all living men. The sense of what the Scripture proposeth, what I believe, and what I desire an experience of, that I shall endeavor to declare. But as we are not in this life perfect in the duties of holiness, no more are we in the knowledge of its nature.
First, therefore, I say, it is a gracious, supernatural habit, or a principle of spiritual life. And with respect hereunto I shall briefly do these three things: --
1. Show what I mean by such a habit.
2. Prove that there is such a habit required unto holiness, yea, that the nature of holiness consists therein.
577
3. Declare in general the properties of it.
1. Our first inquiry is after the essence and form of holiness, that from which anyone is truly and really made and denominated holy; or what is the formal reason of that holiness which our nature is partaker of in this world. This must be something peculiar, something excellent and sacred, as that which constitutes the great and only difference that is between mankind, on their own part, in the sight of God, with respect unto eternity. Everyone that hath this holiness pleaseth God, is accepted with him, and shall come to the enjoyment of him; and everyone that hath it not is rejected of him, here and hereafter.
And this holiness, in the first place, doth not consist in any single acts of obedience unto God, though good in their own nature, and acceptable unto him; for such acts may be performed, yea, many of them, by unholy persons, with examples whereof the Scripture aboundeth. Cain's sacrifice and Ahab's repentance were signal single acts of obedience materially, yet no acts of holiness formally, nor did either make or denominate them holy. And our apostle tells us that men may
"give all their goods to feed the poor, and their bodies to be burned, and yet be nothing," 1<461303> Corinthians 13:3;
yet in single acts who can go farther? Such fruits may spring from seed that hath no root. Single acts may evidence holiness, as Abraham's obedience in sacrificing his son, but they constitute none holy; nor will a series, a course, a multiplication of acts and duties of obedience either constitute or denominate anyone so, <230111>Isaiah 1:11-15. All the duties, a series and multiplication whereof are there rejected for want of holiness, were good in themselves, and appointed of God. Nor doth it consist in an habitual disposition of mind unto any outward duties of piety, devotion, or obedience, however obtained or acquired. Such habits there are, both intellectual and moral. Intellectual habits are arts and sciences. When men, by custom, usage, and frequent acts in the exercise of any science, art, or mystery, do get a ready facility in and unto all the parts and duties of it, they have an intellectual habit therein. It is so in things moral, as to virtues and vices. There are some seeds and sparks of moral virtue remaining in the ruins of depraved nature, as of justice, temperance, fortitude, and the like. Hence God calls on profligate sinners to remember and "show
578
themselves men," or not to act contrary to the principles and light of nature, which are inseparable from us as we are men, <234608>Isaiah 46:8. These principles may be so excited in the exercise of natural light, and improved by education, instruction, and example, until persons, by an assiduous, diligent performance of the acts and duties of them, may attain such a readiness unto them and facility in them as is not by any outward means easily changed or diverted; and this is a moral habit. In like manner, in the duties of piety and religion, in acts of outward obedience unto God, men by the same means may so accustom themselves unto them as to have an habitual disposition unto their exercise. I doubt not but that it is so unto a high degree with many superstitious persons. But in all these things the acts do still precede the habits of the same nature and kind, which are produced by them and not otherwise. But this holiness is such a habit or principle as is antecedent unto all acts of the same kind, as we shall prove. There never was by any, nor ever can be, any act or duty of true holiness performed, where there was not in order of nature antecedently a habit of holiness in the persons by whom they were performed. Many acts and duties, for the substance of them good and approvable, may be performed without it, but no one that hath the proper form and nature of holiness can be so. And the reason is, because every act of true holiness must have something supernatural in it, from an internal renewed principle of grace; and that which hath not so, be it otherwise what it will, is no act or duty of true holiness.
And I call this principle of holiness a habit, not as though it were absolutely of the same kind with acquired habits, and would in all things answer to our conceptions and descriptions of them; but we only call it so because, in its effects and manner of operation, it agreeth in sundry things with acquired intellectual or moral habits. But it hath much more conformity unto a natural, unchangeable instinct than unto any acquired habit. Wherefore God chargeth it on men, that in their obedience unto him they did not answer that instinct which is in other creatures towards their lords and benefactors, <230103>Isaiah 1:3, and which they cordially observe, <240807>Jeremiah 8:7. But herein God "teacheth us more than the beasts of the earth, and maketh us wiser than the fowls of heaven," Job<183511> 35:11.
This, therefore, is that which I intend, -- a virtue, a power, a principle of spiritual life and grace, wrought, created, infused into our souls, and inlaid
579
in all the faculties of them, constantly abiding and unchangeably residing in them, which is antecedent unto, and the next cause of, all acts of true holiness whatever. And this is that, as was said, wherein the nature of holiness doth consist, and from which, in those that are adult, the actual discharge of all duties and works of holiness is inseparable. This abideth always in and with all that are sanctified, whence they are always holy, and not only so when they are actually exercised in the duties of holiness. Hereby are they prepared, disposed, and enabled unto all duties of obedience, as we shall show immediately; and by the influence hereof into their acts and duties do they become holy, and no otherwise.
For the farther explanation of it, I shall only add three things: --
(1.) That this habit or principle, thus wrought and abiding in us, doth not, if I may so say, firm its own station, or abide and continue in us by its own natural efficacy, in adhering unto the faculties of our souls. Habits that are acquired by many actions have a natural efficacy to preserve themselves, until some opposition that is too hard for them prevail against them; which is frequently (though not easily) done. But this is preserved in us by the constant powerful actings and influence of the Holy Ghost. He which works it in us doth also preserve it in us. And the reason hereof is, because the spring of it is in our head, Christ Jesus, it being only an emanation of virtue and power from him unto us by the Holy Ghost. If this be not actually and always continued, whatever is in us would die and wither of itself. See <490415>Ephesians 4:15, 16; <510303>Colossians 3:3; <430414>John 4:14. It is in us as the fructifying sap is in a branch of the vine or olive. It is there really and formally, and is the next cause of the fruit-bearing of the branch: but it doth not live and abide by itself, but by a continual emanation and communication from the root; let that be intercepted, and it quickly withers. So is it with this principle in us, with respect unto its root, Christ Jesus.
(2.) Though this principle or habit of holiness be of the same kind or nature in all believers, in all that are sanctified, yet there are in them very distinct degrees of it. In some it is more strong, lively, vigorous, and flourishing; in others, more weak, feeble, and inactive; and this in so great variety and on so many occasions as cannot here be spoken unto.
580
(3.) That although this habit and principle is not acquired by any or many acts of duty or obedience, yet is it, in a way of duty, preserved, increased, strengthened, and improved thereby. God hath appointed that we should live in the exercise of it; and in and by the multiplication of its acts and duties is it kept alive and stirred up, without which it will be weakened and decay.
2. This being what I intend as to the substance of it, we must, in the next place, show that there is such a spiritual habit or principle of spiritual life wrought in believers, wherein their holiness doth consist. Some few testimonies of many shall suffice as to its present confirmation.
The work of it is expressed, <053006>Deuteronomy 30:6,
"The LORD thy God will circumcise thine heart, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live."
The end of holiness is, that we may "live;" and the principal work of holiness is to "love the LORD our God with all our heart and soul;" and this is the effect of God's "circumcising our hearts," without which it will not be. Every act of love and fear, and consequently every duty of holiness whatever, is consequential unto God's circumcising of our hearts. But it should seem that this work of God is "only a removal of hinderances," and doth not express the collation of the principle which we assert. I answer, that although it were easy to demonstrate that this work of circumcising our hearts cannot be effected without an implantation of the principle pleaded for in them, yet it shall suffice at present to evince from hence that this effectual work of God upon our hearts is antecedently necessary unto all acts of holiness in us. But herewithal God writes his law in our hearts: <243133>Jeremiah 31:33, "I will put my law in their inward parts, and write it in their hearts." The habit or principle which we have described is nothing but a transcript of the law of God implanted and abiding in our hearts, whereby we comply with and answer unto the whole will of God therein. This is holiness in the habit and principle of it. This is more fully expressed, <263626>Ezekiel 36:26, 27,
581
"A new heart will I give you, and a new spirit will I put within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them."
The whole of all that actual obedience and all those duties of holiness which God requireth of us is contained in these expressions, "Ye shall walk in my statutes, and keep my judgments to do them." Antecedent hereunto, and as the principle and cause thereof, God gives a "new heart" and a "new spirit." This new heart is a heart with the law of God written in it, as before mentioned; and this new spirit is the habitual inclination of that heart unto the life of God, or all duties of obedience. And herein the whole of what we have asserted is confirmed, -- namely, that antecedently unto all duties and acts of holiness whatever, and as the next cause of them, there is by the Holy Ghost a new spiritual principle or habit of grace communicated unto us and abiding in us, from whence we are made and denominated holy.
It is yet more expressly revealed and declared in the New Testament, <430306>John 3:6. There is a work of the Spirit of God upon us in our regeneration; we are "born again of the Spirit." And there is the product of this work of the Spirit of God in us, that which is born in this new birth, and that is "spirit" also. It is something existing in us, that is of a spiritual nature and spiritual efficacy. It is something abiding in us, acting in a continual opposition against the flesh or sin, as <480517>Galatians 5:17, and unto all duties of obedience unto God. And until this spirit is formed in us, -- that is, our whole souls have a furnishment of spiritual power and ability, -- we cannot perform any one act that is spiritually good, nor any one act of vital obedience. This spirit, or spiritual nature, which is born of the Spirit, by which alone we are enabled to live to God, is that habit of grace or principle of holiness which we intend. And so also is it called a new creature: "If any man be in Christ he is a new creature," 2<470517> Corinthians 5:17. It is something that, by an almighty creating act of the power of God by his Spirit, hath the nature of a living creature, produced in the souls of all that are in Christ Jesus. And as it is called the "new creature," so it is also a "divine nature," 2<610104> Peter 1:4; and a nature is the principle of all operations. And this is what we plead for: The Spirit of God createth a new nature in us, which is the principle and next cause of all acts of the life of God. Where this is not, whatever else there may be, there is no
582
evangelical holiness. This is that whereby we are enabled to live unto God, to fear him, to walk in his ways, and to yield obedience according to his mind and will. See <490423>Ephesians 4:23, 24; <510310>Colossians 3:10. This the Scripture plentifully testifieth unto; but withal I must add, that as to the proper nature or essence of it, no mind can apprehend it, no tongue can express it, none can perfectly understand its glory. Some few things may be added to illustrate it.
(1.) This is that whereby we have union with Jesus Christ, the head of the church. Originally and efficiently the Holy Spirit dwelling in him and us is the cause of this union; but formally this new principle of grace is so. It is that whereby we become "members of his flesh and of his bones," <490530>Ephesians 5:30. As Eve was of Adam, -- she was one with him, because she had the same nature with him, and that derived from him, which the apostle alludeth unto, -- so are we of him, partakers of the same divine nature with him. Thus he that is "joined unto the Lord is one spirit," 1<460617> Corinthians 6:17; that is, of one and the same spiritual nature with him, <580211>Hebrews 2:11, 14. How excellent is this grace, which gives us our interest in and continuity unto the body of Christ, and to his person as our head! It is the same grace, in the kind thereof, which is in the holy nature of Christ, and renders us one with him.
(2.) Our likeness and conformity unto God consists herein; for it is the reparation of his image in us, <490423>Ephesians 4:23, 24; <510310>Colossians 3:10. Something, I hope, I apprehend concerning this image of God in believers, and of their likeness unto him, how great a privilege it is, what honor, safety, and security depend thereon, what duties are required of us on the account thereof; but perfectly to conceive or express the nature and glory of it we cannot attain unto, but should learn to adore the grace whence it doth proceed and is bestowed on us, to admire the love of Christ and the efficacy of his mediation, whereby it is renewed in us; -- but the thing itself is ineffable.
(3.) It is our life, our spiritual life, whereby we live to God. Life is the foundation and sum of all excellencies; without this we are dead in trespasses and sins; and how we are quickened by the Holy Ghost hath been declared. But this is the internal principle of life, whence all vital acts in the life of God do proceed. And whereas we know not well what is the
583
true form and essence of life natural, only we find it, discern it, and judge of it by its effects, much less do we know the form and essence of life spiritual, which is far more excellent and glorious. This is that life which is "hid with Christ in God," <510303>Colossians 3:3; in which words the apostle draws a veil over it, as knowing that we are unable steadfastly to behold its glory and beauty.
But before I proceed unto a farther description of this principle of holiness in its effects, as before laid down, it may not be amiss practically to call over these general considerations of its nature; and our own concernment in this truth, which is no empty notion, will be therein declared. And, --
First, We may learn hence not to satisfy ourselves, or not to rest, in any acts or duties of obedience, in any good works, how good and useful soever in themselves, or howsoever multiplied by us, unless there be a vital principle of holiness in our hearts. A few honest actions, a few useful duties, do satisfy some persons that they are as holy as they should be, or as they need to be; and some men's religion hath consisted in the multiplying of outward duties, that they might be meritorious for themselves and others. But God expressly rejecteth not only such duties, but the greatest multitude of them, and their most frequent reiteration, if the heart be not antecedently purified and sanctified, if it be not possessed with the principle of grace and holiness insisted on, <230111>Isaiah 1:11-15. Such acts and duties may be the effects of other causes, the fruits of other principles. Mere legal convictions will produce them, and put men upon a course of them. Fears, afflictions, terrors of conscience, dictates of reason, improved by education and confirmed by custom, will direct, yea, compel men unto their observance. But all is lost, men do but labor in the fire about them, if the soul be not prepared with this spiritual principle of habitual holiness, wrought in it immediately by the Holy Ghost. Yet we must here observe these two things: --
(1.) That so far as these duties, be they of morality or religion, of piety or divine worship, are good in themselves, they ought to be approved, and men encouraged in them. There are sundry ways whereby the best duties may be abused and misapplied, as when men rest in them, as if they were meritorious, or the matter of their justification before God; for this, as is known, is an effectual means to divert the souls of sinners from faith in
584
Christ for life and salvation, <450931>Romans 9:31, 32, 10:3, 4. And there are reasons and causes that render them unacceptable before God, with respect unto the persons by whom they are performed; as when they are not done in faith, for which Cain's sacrifice was rejected; and when the heart is not previously sanctified and prepared with a spiritual principle of obedience. But yet on neither of these grounds or pretences can we or ought we to condemn or undervalue the duties themselves, which are good in their own nature, nor take off men from the performance of them; yea, it were greatly to be desired that we could see more of the fruits of moral virtues and duties of religious piety among unsanctified persons than we do. The world is not in a condition to spare the good acts of bad men. But this we may do, and as we are called we ought to do: When men are engaged in a course of duties and good works, on principles that will not abide and endure the trial, or for ends that will spoil and corrupt all they do, we may tell them (as our Savior did the young man, who gave that great account of his diligence in all legal duties), "One thing is yet wanting unto you;" -- "You want faith, or you want Christ, or you want a spiritual principle of evangelical holiness, without which all you do will be lost, and come to no account at the last day." The due assertion of grace never was nor ever can be an obstruction unto any duty of obedience. Indeed, when any will give up themselves unto those works or actings, under the name of duties and obedience unto God, which, although they may make a specious show and appearance in the world, yet are evil in themselves, or such as God requireth not of men, we may speak against them, deny them, and take men off from them. So persecution hath been looked on as a good work, men supposing they did God good service when they slew the disciples of Christ; and men giving their goods unto "pious uses," as they were called (indeed, impious abuses), to have others pray for their souls and expiate their sins, when they were gone out of this world. These and the like other innumerable pretended duties may be judged, condemned, exploded, without the least fear of deterring men from obedience.
(2.) That wherever there is this principle of holiness in the heart in those that are adult, there will be the fruits and effects of it in the life, in all duties of righteousness, godliness, and holiness; for the main work and end of this principle is, to enable us to comply with that
585
"grace of God which teacheth us to deny all ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world," <560211>Titus 2:11, 12.
That which we press for is the great direction of our Savior, "Make the tree good, and the fruit will be so also." And there can be no more vile and sordid hypocrisy than for any to pretend unto inward, habitual sanctification, whilst their lives are barren in the fruits of righteousness and duties of obedience. Wherever this root is, there it will assuredly bear fruit.
Secondly, It will appear from hence whence it is that men propose and steer such various courses with respect unto holiness. All men who profess themselves to be Christians are agreed, in words at least, that holiness is absolutely necessary unto them that would be saved by Jesus Christ. To deny it is all one as openly to renounce the gospel. But when they should come to the practice of it, some take one false way, some another, and some actually despise and reject it. Now, all this ariseth from ignorance of the true nature of evangelical holiness on the one hand, and love of sin on the other. There is nothing wherein we are spiritually and eternally concerned that is more frequently insisted on than is the true nature of sanctification and holiness. But the thing itself, as hath been declared, is deep and mysterious, not to be understood without the aid of spiritual light in our minds. Hence some would have moral virtue to be holiness, which, as they suppose, they can understand by their own reason and practice in their own strength; and I heartily wish that we could see more of the fruits of it from them. But real moral virtue will hardly be abused into an opposition unto grace; the pretense of it will be so easily, and is so everyday. Some, on the other hand, place all holiness in superstitious devotions, in the strict observance of religious duties, which men, and not God, have appointed; and there is no end of their multiplication of them, nor measure of the strictness of some in them. The reason why men give up themselves unto such soul-deceiving imaginations is, their ignorance and hatred of that only true, real principle of evangelical holiness of which we have discoursed; for what the world knoweth not in these things it always hateth. And they cannot discern it clearly, or in its own light and evidence; for it must be spiritually discerned. This the natural man cannot do; and in that false light of corrupted reason wherein
586
they discern and judge it, they esteem it foolishness or fancy, 1<460214> Corinthians 2:14. There is not a more foolish and fanatical thing in the world, with many, than that internal, habitual holiness which we are in the consideration of; and hence are they led to despise and to hate it. But here the love of sin secretly takes place, and influenceth their minds. This universal change of the soul in all its principles of operation into the image and likeness of God, tending to the extirpation of all sins and vicious habits, is that which men fear and abhor. This makes them take up with morality and superstitious devotion, -- anything that will pacify a natural conscience, and please themselves or others with a reputation of religion. It is, therefore, highly incumbent on all that would not willfully deceive their own souls unto their eternal ruin to inquire diligently into the true nature of evangelical holiness; and, above all, to take care that they miss it not in the foundation, in the true root and principle of it, wherein a mistake will be pernicious.
Thirdly, It is, moreover, evident from hence that it is a greater matter to be truly and really holy than most persons are aware of. We may learn eminently how great and excellent a work this of sanctification and holiness is from the causes of it. How emphatically doth our apostle ascribe it unto God, even the Father: 1<520523> Thessalonians 5:23, "Even the God of peace himself sanctify you." It is so great a work as that it cannot be wrought by any but the God of peace himself. What is the immediate work of the Spirit therein, what the influence of the mediation and blood of Christ into it, hath been already in part declared, and we have yet much more to add in our account of it. And these things do sufficiently manifest how great, how excellent and glorious a work it is; for it doth not become divine and infinite wisdom to engage the immediate power and efficacy of such glorious causes and means for the producing of any ordinary or common effect. It must be somewhat, as of great importance unto the glory of God, so of an eminent nature in itself. And that little entrance which we have made into an inquiry after its nature manifests how great and excellent it is. Let us not, therefore, deceive ourselves with the shadows and appearances of things in a few duties of piety or righteousness; no, nor yet with many of them, if we find not this great work at least begun in us. It is sad to see what trifling there is in these
587
things amongst men. None, indeed, is contented to be without a religion, and very few are willing to admit it in its power.
Fourthly, Have we received this principle of holiness and of spiritual life by the gracious operation of the Holy Ghost? -- there are, among many others, three duties incumbent on us, whereof we ought to be as careful as of our souls. And the first is, carefully and diligently by all means to cherish and preserve it in our hearts. This sacred depositum of the new creature, of the divine nature, is intrusted with us to take care of, to cherish and improve. If we willingly, or through our neglect, suffer it to be wounded by temptations, weakened by corruptions, or not exercised in all known duties of obedience, our guilt is great, and our trouble will not be small. And then, secondly, it is equally incumbent on us to evince and manifest it by its fruits, in the mortification of corrupt lusts and affections, in all duties of holiness, righteousness, charity, and piety, in the world: for that God may be glorified hereby is one of the ends why he endues our natures with it; and without these visible fruits, we expose our entire profession of holiness to reproach. And in like manner is it required that we be thankful for what we have received.
3. As this principle of inherent grace or holiness hath the nature of a habit, so also hath it the properties thereof. And the first property of a habit is, that it inclines and disposeth the subject wherein it is unto acts of its own kind, or suitable unto it. It is directed unto a certain end, and inclines unto acts or actions which tend thereunto, and that with evenness and constancy. Yea, moral habits are nothing but strong and firm dispositions and inclinations unto moral acts and duties of their own kind, as righteousness, or temperance, or meekness. Such a disposition and inclination, therefore, there must be in this new spiritual nature, or principle of holiness, which we have described, wherewith the souls of believers are inlaid and furnished by the Holy Ghost in their sanctification; for, --
(1.) It hath a certain end, to enable us whereunto it is bestowed on us. Although it be a great work in itself, that wherein the renovation of the image of God in us doth consist, yet is it not wrought in any but with respect unto a farther end in this world; and this end is, that we may live to God. We are made like unto God, that we may live unto God. By the
588
depravation of our natures we are "alienated from this life of God," this divine, spiritual life, <490418>Ephesians 4:18; we like it not, but we have an aversation unto it. Yea, we are under the power of a death that is universally opposed unto that life; for "to be carnally minded is death," <450806>Romans 8:6, -- that is, it is so with respect unto the life of God, and all the acts that belong thereunto. And this life of God hath two parts: --
[1.] The outward duties of it;
[2.] The inward frame and actings of it.
For the first, persons under the power of corrupted nature may perform them, and do so; but without delight, constancy, or permanency. The language of that principle whereby they are acted is, "Behold, what a weariness is it!" <390113>Malachi 1:13; and such hypocrites will not pray always. But as to the second, or the internal actings of faith and love, whereby all outward duties shall be quickened and animated, they are utter strangers unto them, utterly alienated from them. With respect unto this life of God, a life of spiritual obedience unto God, are our natures thus spiritually renewed, or furnished with this spiritual habit and principle of grace. It is wrought in us, that by virtue thereof we may "live to God:" without which we cannot do so in any one single act or duty whatever; for "they that are in the flesh cannot please God," <450808>Romans 8:8. Wherefore, the first property and inseparable adjunct of it is, that it inclineth and disposeth the soul wherein it is unto all acts and duties that belong to the life of God, or unto all the duties of holy obedience, so that it shall attend unto them, not from conviction or external impression only, but from an internal genuine principle, so inclining and disposing it thereunto. And these things may be illustrated by what is contrary unto them: There is in the state of nature a "carnal mind," which is the principle of all moral and spiritual operations in them in whom it is; and this carnal mind hath an enmity, or is "enmity against God," -- "it is not subject unto the law of God, neither indeed can be," <450807>Romans 8:7; that is, the bent and inclination of it lies directly against spiritual things, or the mind and will of God in all things which concern a life of obedience unto himself. Now, as this principle of holiness is that which is introduced into our souls in opposition unto, and to the exclusion of, the carnal mind; so this disposition and inclination of it is opposite and contrary unto the enmity
589
of the carnal mind, as tending always unto actions spiritually good, according to the mind of God.
(2.) This disposition of heart and soul, which I place as the first property or effect of the principle of holiness, before declared and explained, is in the Scripture called fear, love, delight, and by the names of such other affections as express a constant regard and inclination unto their objects: for these things do not denote the principle of holiness itself, which is seated in the mind, or understanding and will, whereas they are the names of affections only; but they signify the first way whereby that principle doth act itself, in a holy inclination of the heart unto spiritual obedience. So when the people of Israel had engaged themselves by solemn covenant to hear and do whatsoever God commanded, God adds concerning it,
"O that there were such an heart in them, that they would fear me, and keep all my commandments always!" <050529>Deuteronomy 5:29;
that is, that the bent and inclination of their hearts were always unto obedience. It is that which is intended in the promise of the covenant: <243239>Jeremiah 32:39, "I will give them one heart, that they may fear me;" which is the same with the "new spirit," <261119>Ezekiel 11:19. The new heart, as hath been declared, is the new nature, the new creature, the new, spiritual, supernatural principle of holiness. The first effect, the first fruit hereof is, the fear of God always, or a new spiritual bent and inclination of soul unto all the will and commands of God. And this new spirit, this fear of God, is still expressed as the inseparable consequent of the new heart, or the writing of the law of God in our hearts, which are the same. So it is called, "fearing the LORD and his goodness," <280305>Hosea 3:5. In like manner it is expressed by "love;" which is the inclination of the soul unto all acts of obedience unto God and communion with him with delight and complacency. It is a regard unto God and his will, with a reverence due unto his nature, and a delight in him suited unto that covenant-relation wherein he stands unto us.
(3.) It is, moreover, expressed by being spiritually minded: "To be spiritually minded is life and peace," <450806>Romans 8:6; -- that is, the bent and inclination of the mind unto spiritual things is that whereby we live to God and enjoy peace with him; it is "life and peace." By nature we savor only the things of the flesh, and "mind earthly things," <500319>Philippians 3:19;
590
our minds or hearts are set upon them, disposed towards them, ready for all things that lead us to the enjoyment of them and satisfaction in them. But hereby we mind the things that are above, or set our affections on them, <510301>Colossians 3:1, 2. By virtue hereof David professeth that his "soul followed hard after God," <196308>Psalm 63:8, or inclined earnestly unto all those ways whereby he might live unto him, and come unto the enjoyment of him; like the earnestness which is in him who is in the pursuit of something continually in his eye, as our apostle expresseth it, <500313>Philippians 3:13, 14. By the apostle Peter it is compared unto that natural inclination which is in those that are hungry unto food: 1<600202> Peter 2:2, "As new-born babes, desire the sincere milk of the word, that ye may grow thereby;" which is a constant unalterable inclination.
This, therefore, is that which I intend: -- Every nature hath its disposition unto actings suitable unto it. The principle of holiness is such a nature, a new or divine nature; wherever it is, it constantly inclines the soul unto duties and acts of holiness, it produceth a constant disposition unto them. And as by the principle itself the contrary principle of sin and flesh is impaired and subdued, so by this gracious disposition the inclination unto sin which is in us is weakened, impaired, and gradually taken away.
Wherefore, wherever this holiness is, it doth dispose or incline the whole soul unto acts and duties of holiness; and that, --
(1.) Universally, or impartially;
(2.) Constantly, or evenly;
(3.) Permanently, unto the end. And where these things are not, no multiplication of duties will either make or denominate any person holy.
(1.) There is no duty of holiness whatever, but there is a disposition in a sanctified heart unto it. There is a respect unto all God's commands. Some of them may be more contrary unto our natural inclinations than others, some more cross unto our present secular interests, some attended with more difficulties and disadvantages than others, and some may be rendered very hazardous by the circumstances of times and seasons; but, however, if there be a gracious principle in our hearts, it will equally incline and dispose us unto every one of them in its proper place and season. And the
591
reason hereof is, because it being a new nature, it equally inclines unto all that belongs unto it, as all acts of holy obedience do; for every nature hath an equal propensity unto all its natural operations, in their times and seasons. Hence our Savior tried the rich young man, who gave an account of his duties and righteousness, with one that lay close unto his secular interests and worldly satisfactions. This immediately carried him off, and evidenced that all he had done besides was not from an internal principle of spiritual life. Any other principle or cause of duties and obedience will, upon solicitations, give way unto an habitual reserve of one thing or other that is contrary thereunto. It will admit either of the omission of some duties, or of the commission of some sin, or of the retaining of some lust. So Naaman, who vowed obedience, upon his conviction of the power of the God of Israel, would, nevertheless, upon the solicitation of his worldly interest, have a reserve to bow in the house of Rimmon. So omission of duties that are dangerous in a way of profession, or the reserve of some corrupt affections, love of the world, pride of life, will be admitted upon any other principle of obedience, and that habitually; for even those who have this real spiritual principle of holiness may be surprised into actual omission of duties, commission of sins, and a temporary indulgence unto corrupt affections. But habitually they cannot be so. An habitual reserve for anything that is sinful or morally evil is eternally inconsistent with this principle of holiness. Light and darkness, fire and water, may as soon be reconciled in one. And hereby is it distinguished from all other principles, reasons, or causes, whereon men may perform any duties of obedience towards God.
(2.) It thus disposeth the heart unto duties of holiness constantly and evenly. He in whom it is feareth always, or is in the fear of the Lord all the day long. In all instances, on all occasions, it equally disposeth the mind unto acts of holy obedience. It is true that the actings of grace which proceed from it are in us sometimes more intense and vigorous than at other times. It is so, also, that we are ourselves sometimes more watchful and diligently intent on all occasions of acting grace, whether in solemn duties, or in our general course, or on particular occasions, than we are at some other times. Moreover, there are especial seasons wherein we meet with greater difficulties and obstructions from our lusts and temptations than ordinary, whereby this holy disposition is intercepted and impeded.
592
But notwithstanding all these things, which are contrary unto it and obstructive of its operations, in itself and its own nature it doth constantly and evenly incline the soul, at all times and on all occasions, unto duties of holiness. Whatever falls out otherwise is accidental unto it. This disposition is like a stream that ariseth equally from a living fountain, as our Savior expresseth it: <430414>John 4:14, "A well of water springing up into everlasting life." As this stream passeth on in its course, it may meet with oppositions that may either stop it or divert it for a season; but its waters still press forward continually. Hereby doth the soul set God always before it, and walk continually as in his sight. Men may perform duties of obedience unto God, yea, many of them, yea, be engaged into a constant course of them, as to their outward performance, on other grounds, from other principles, and by virtue of other motives; but whatever they are, they are not a new nature in and unto the soul, and so do not dispose men constantly and evenly unto what they lead unto. Sometimes their impressions on the mind are strong and violent, there is no withstanding of them, but the duties they require must instantly be complied withal. So is it when convictions are excited by dangers or afflictions, strong desires, or the like. And again, they leave the soul unto its own formality and course, without the least impression from them towards any duties whatever. There is no cause, or principle, or reason of obedience, besides this one insisted on, that will evenly and constantly incline unto the acts of it. Men proceeding only upon the power of convictions are like those at sea, who sometimes meet with storms or vehement winds which fit them for their course, and would seem immediately to drive them, as it were, with violence into their port or harbor, but quickly after they have an utter calm, no breath of air stirs to help them forward; and then, it may be, after awhile another gust of wind befalls them, which they again suppose will despatch their voyage, but that also quickly fails them. Where this principle is, persons have a natural current, which carries them on quickly, evenly, and constantly; and although they may sometimes meet with storms, tempests, and cross winds, yet the stream, the current, which is natural, at length worketh its way, and holds on its course through all external occasional impediments.
(3.) It is also permanent herein, and abideth forever. It will never cease inclining and disposing the whole soul unto acts and duties of obedience,
593
until it come unto the end of them all in the enjoyment of God. It is "living water," and whosoever drinketh of it shall never thirst anymore, that is, with a total indigence of supplies of grace, but it is "a well of water springing up into everlasting life," <430414>John 4:14. It springs up, and that as always, without intermission, because it is living water, from which vital acts are inseparable, so permanently, without ceasing, it springs up into everlasting life, and faileth not until those in whom it is are safely lodged in the enjoyment of it. This is expressly promised in the covenant,
"I will put my fear in their hearts, and they shall not depart from me," <243240>Jeremiah 32:40.
They shall never do so in whom is this fear, which is permanent and endless. It is true, that it is our duty, with all care and diligence, in the use of all means, to preserve, cherish, and improve both the principle itself and its actings in these holy dispositions; we are to "show all diligence unto the full assurance of hope unto the end," <580611>Hebrews 6:11; and in the use of means and the exercise of grace is it that it is infallibly kept and preserved, <234031>Isaiah 40:31; -- and it is also true, that sometimes, in some persons, upon the fierce interposition of temptations, with the violent and deceitful working of lusts, the principle itself may seem for a season to be utterly stifled, and this property of it to be destroyed, as it seems to have been with David under his sad fall and decay; -- yet such is the nature of it that it is immortal, everlasting, and which shall never absolutely die; such is the relation of it unto the covenant-faithfulness of God and mediation of Christ, as that it shall never utterly cease or be extinguished. It abideth, disposing and inclining the heart unto all duties of holy obedience, unto the grave; yea, ordinarily, and where its genuine work and tendency is not interrupted by cursed negligence or love of the world, it thrives and grows continually unto the end. Hence, some are not only fruitful, but fat and flourishing in their old age; and as the outward man decayeth, so in them the inward man is daily renewed in strength and power. But as unto all other principles of obedience whatever, as it is in their own nature to decay and wither, all their actings growing insensibly weaker and less efficacious, so, for the most part, either the increase of carnal wisdom, or the love of the world, or some powerful temptation, at one time or other, puts an utter end unto them, and they are of no use at all. Hence there is not a more secure generation of sinners in the world than
594
those who have been acted by the power of conviction unto a course of obedience in the performance of many duties; and those of them who fall not openly to profaneness, or lasciviousness, or neglect of all duties of religion, do continue in their course from what they have been habituated unto, finding it compliant with their present circumstances and conditions in the world, as also having been preserved from such ways and practices as are inconsistent with their present course by the power of their former convictions. But the power of these principles, of conviction, education, impressions from afflictions, dangers, fears, all in one, die before men; and, if their eyes were open, they might see the end of them.
In this manner, therefore, doth the new, divine nature that is in believers dispose and incline them, impartially, evenly, and permanently, unto all acts and duties of holy obedience.
One thing yet remains to be cleared, that there may be no mistake in this matter; and this is, that in those who are thus constantly inclined and disposed unto all the acts of a heavenly, spiritual life, there are yet remaining contrary dispositions and inclinations also.
There are yet in them inclinations and dispositions to sin, proceeding from the remainders of a contrary habitual principle. This the Scripture calls the "flesh," "lust," the "sin that dwelleth in us," the "body of death;" being what yet remaineth in believers of that vicious, corrupted depravation of our nature, which came upon us by the loss of the image of God, disposing the whole soul unto all that is evil. This yet continueth in them, inclining them unto evil and all that is so, according to the power and efficacy that is remaining unto it in various degrees. Sundry things are here observable; as, --
(1.) This is that which is singular in this life of God: There are in the same mind, will, and affections, namely, of a person regenerate, contrary habits and inclinations, continually opposing one another, and acting adversely about the same objects and ends. And this is not from any jarrings or disorder between the distinct faculties of the soul itself, -- as in natural men there are adverse actings between their wills and affections on the one hand, bent unto sin, and the light of their minds and consciences on the other, prohibiting the committing of sin and condemning its commission, which disorder is discernible in the light of nature, and is sufficiently
595
canvassed by the old philosophers, -- but these contrary habits, inclinations, and actings, are in the same faculties.
(2.) As this cannot be apprehended but by virtue of a previous conviction and acknowledgment both of the total corruption of our nature by the fall and the initial renovation of it by Jesus Christ, wherein these contrary habits and dispositions do consist; so it cannot be denied without an open rejecting of the gospel, and contradiction to the experience of all that do believe or know anything of what it is to live to God. We intend no more but what the apostle so plainly asserts, <480517>Galatians 5:17, "The flesh lusteth against the spirit, and the spirit against the flesh;" that is, in the mind, will, and affections of believers: "and these are contrary the one to the other;" they are contrary principles, attended with contrary inclinations and actings: "so that ye cannot do the things that ye would."
(3.) There cannot be contrary habits, merely natural or moral, in the same subject, with respect unto the same object, at the same time, at least they cannot be so in any high degree, so as to incline and act contrary one to another with urgency or efficacy: for violent inclinations unto sin, and a conscience fiercely condemning for sin, whereby sinners are sometimes torn and even distracted, are not contrary habits in the same subject; only conscience brings in from without the judgment of God against what the will and affections are bent upon.
But it is, as was said, otherwise in the contrary principles or habits of spirit and flesh, of grace and sin, with their adverse inclinations and actings; only they cannot be in the highest degree at the same time, nor be actually prevalent or predominant in the same instances, -- that is, sin and grace cannot bear rule in the same heart at the same time, so as that it should be equally under the conduct of them both. Nor can they have in the same soul contrary inclinations equally efficacious; for then would they absolutely obstruct all sorts of operations whatever. Nor have they the same influence into particular actions, so as that they should not be justly denominated from one of them, either gracious or sinful. But by nature the vicious, depraved habit of sin, or the flesh, is wholly predominant and universally prevalent, constantly disposing and inclining the soul to sin. Hence "all the imaginations of men's hearts are evil, and that continually," and "they that are in the flesh cannot please God."
596
There dwelleth no good thing in them, nor can they do anything that is good; and the flesh is able generally to subdue the rebellions of light, convictions, and conscience, against it. But upon the introduction of the new principle of grace and holiness in our sanctification, this habit of sin is weakened, impaired, and so disenabled as that it cannot nor shall incline unto sin with that constancy and prevalency as formerly, nor press unto it ordinarily with the same urgency and violence. Hence in the Scripture it is said to be dethroned by grace, so as that it shall not reign or lord it over us, by hurrying us into the pursuit of its uncontrollable inclinations, <450612>Romans 6:12. Concerning these things the reader may consult my treatises of the "Remainder of Indwelling Sin," and the "Mortification of Sin in Believers." f137
But so it is that this flesh, this principle of sin, however it may be dethroned, corrected, impaired, and disabled, yet is it never wholly and absolutely dispossessed and cast out of the soul in this life. There it will remain, and there it will work, seduce, and tempt, more or less, according as its remaining strength and advantages are. By reason hereof, and the opposition that hence ariseth against it, the principle of grace and holiness cannot, nor doth perfectly and absolutely, incline the heart and soul unto the life of God and the acts thereof, so as that they in whom it is should be sensible of no opposition made thereunto, or of no contrary motions and inclinations unto sin; for the flesh will lust against the spirit, as well as the spirit against the flesh, and these are contrary. This is the analogy that is between these two states: In the state of nature, the principle of sin, or the flesh, is predominant and bears rule in the soul; but there is a light remaining in the mind, and a judgment in the conscience, which, being heightened with instructions and convictions, do continually oppose it, and condemn sin both before and after its commission. In them that are regenerate, it is the principle of grace and holiness that is predominant and beareth rule; but there is in them still a principle of lust and sin, which rebels against the rule of grace, much in the proportion that light and convictions rebel against the rule of sin in the unregenerate: for as they hinder men from doing many evils which their ruling principle of sin strongly inclines them unto, and put them on many duties that it likes not, so do these on the other side in them that are regenerate; they hinder them
597
from doing many good things which their ruling principle inclines unto, and carry them into many evils which it doth abhor.
But this belongs unto the principle of holiness inseparably and necessarily, that it inclineth and disposeth the soul wherein it is universally unto all acts of holy obedience. And these inclinations are predominant unto any other, and keep the soul pointed to holiness continually; this belongs unto its nature. And where there is a cessation or interruption in these inclinations, it is from the prevailing reaction of the principle of sin, it may be advantaged by outward temptations and incentives, which a holy soul will constantly contend against. Where this is not, there is no holiness. The performance of duties, whether of religious worship or of morality, how frequently, sedulously, and usefully soever, will denominate no man holy, unless his whole soul be disposed and possessed with prevalent inclinations unto all that is spiritually good, from the principle of the image of God renewed in him. Outward duties, of what sort soever, may be multiplied upon light and conviction, when they spring from no root of grace in the heart; and that which so riseth up will quickly wither, <401320>Matthew 13:20, 21. And this free, genuine, unforced inclination of the mind and soul, evenly and universally, unto all that is spiritually good, unto all acts and duties of holiness, with an inward laboring to break through and to be quit of all opposition, is the first fruit and most pregnant evidence of the renovation of our natures by the Holy Ghost.
It may be inquired, whence it is (if the habit or inherent principle of holiness do so constantly incline the soul unto all duties of holiness and obedience) that David prays that God would incline his heart unto his testimonies, <19B936>Psalm 119:36; for it should seem from hence to be a new act of grace that is required thereunto, and that it doth not spring from the habit mentioned, which was then eminent in the psalmist.
Ans. 1. I shall show afterward that, notwithstanding all the power and efficacy of habitual grace, yet there is required a new act of the Holy Spirit by his grace unto its actual exercise in particular instances.
2. God inclines our hearts to duties and obedience principally by strengthening, increasing, and exciting the grace we have received, and which is inherent in us; but we neither have nor ever shall have, in this
598
world, such a stock of spiritual strength as to do anything as we ought without renewed cooperations of grace.
3. There is power accompanying this habit of grace, as well as propensity or inclinations. It doth not merely dispose the soul to holy obedience, but enables it unto the acts and duties of it. Our living unto God, our walking in his ways and statutes, keeping his judgments, -- which things express our whole actual obedience, -- are the effects of the new heart that is given unto us, whereby we are enabled unto them, <263626>Ezekiel 36:26, 27. But this must be somewhat farther and distinctly declared; and, --
(1.) I shall show that there is such a power of holy obedience in all that have the principle of holiness wrought in them by the sanctification of the Holy Spirit, which is inseparable from it; and,
(2.) Show what that power is, or wherein it doth consist.
That by nature we have no power unto or for anything that is spiritually good, or to any acts or duties of evangelical holiness, hath been sufficiently proved before: "When we were yet without strength, in due time Christ died for the ungodly," <450506>Romans 5:6. Until we are made partakers of the benefits of the death of Christ, in and by his sanctifying grace, as we are "ungodly," so we are "without strength," or have no power to live to God. But, as was said, this hath been formerly fully and largely confirmed, in our declaration of the impotency of our nature by reason of its death in sin, and so need not here to be farther insisted on.
(1.) The present assertion which we are to prove is, That there is, in and by the grace of regeneration and sanctification, a power and ability given unto us of living unto God, or performing all the duties of acceptable obedience. This is the first act of that spiritual habit, arising out of it and inseparable from it. It is called "strength" or "power:" <234031>Isaiah 40:31, "They that wait upon the LORD shall renew their strength;" that is, for and unto obedience, or walking with God without weariness. Strength they have, and in their walking with God it is renewed or increased. By the same grace are we "strengthened with all might, according to the glorious power of God," <510111>Colossians 1:11; or, "strengthened with might by his Spirit in the inner man," <490316>Ephesians 3:16; whereby "we can do all things
599
through Christ which strengtheneth us," <500413>Philippians 4:13. In our calling or conversion to God, "all things are given unto" us by his "divine power" which "pertain unto life and godliness," 2<610103> Peter 1:3, -- everything that is needful to enable us unto a holy life. The habit and principle of grace that is wrought in believers gives them new power and spiritual strength unto all duties of obedience. The water of the Spirit therein is not only a "well of water" abiding in them, but it "springeth up into everlasting life," <430414>John 4:14, or enables us continually to such gracious actings as have a tendency thereunto. There is a sufficiency in the grace of God bestowed on them that believe, to enable them unto the obedience required of them, -- so God told our apostle, when he was ready to faint under his temptation, that "his grace was sufficient for him," 2<471209> Corinthians 12:9, -- or there is a power in all that are sanctified, whereby they are able to yield all holy obedience unto God. They are alive unto God, alive to righteousness and holiness. They have a principle of spiritual life; and where there is life, there is power in its kind and for its end. Whence there is in our sanctification not only a principle or inherent habit of grace bestowed on us, whereby we really and habitually, as to state and condition, differ from all unregenerate persons whatever, but there belongs moreover thereunto an active power, or an ability for and unto spiritual, holy obedience; which none are partakers of but those who are so sanctified. And unto this power there is a respect in all the commands or precepts of obedience that belong to the new covenant. The commands of each covenant respect the power given in and by it. Whatever God required or doth require of any, by virtue of the old covenant or the precepts thereof, it was on the account of and proportionate unto the strength given under and by that covenant. And that we have lost that strength by the entrance of sin exempts us not from the authority of the command; and thence it is that we are righteously obliged to do what we have no power to perform. So also the command of God under the new covenant, as to all that obedience which he requireth of us, respects that power which is given and communicated unto us thereby; and this is that power which belongs unto the new creature, the habit and principle of grace and holiness, which, as we have proved, is wrought by the Holy Ghost in all believers.
(2.) We may, therefore, inquire into the nature of this spiritual power, what it is, and wherein it doth consist. Now, this cannot be clearly
600
understood without a due consideration of that impotency unto all spiritual good which is in us by nature, which it cures and takes away. This we have before at large declared, and thither the reader is referred. When we know what it is to be without power or strength in spiritual things, we may thence learn what it is to have them. To this purpose we may consider that there are three things or faculties in our souls which are the subject of all power or impotency in spiritual things, -- namely, our understandings, wills, and affections. That our spiritual impotency ariseth from their depravation hath been proved before; and what power we have for holy, spiritual obedience, it must consist in some especial ability, communicated distinctly unto all these faculties. And our inquiry therefore is, what is this power in the mind, what in the will, and what in the affections. And, --
[1.] This power in the mind consists in a spiritual light and ability to discern spiritual things in a spiritual manner; which men in the state of nature are utterly devoid of, 1<460213> Corinthians 2:13, 14. The Holy Spirit, in the first communication of the principle of spiritual life and holiness,
"shines in our hearts, to give us the knowledge of the glory of God in the face of Jesus Christ," 2<470406> Corinthians 4:6;
yea, this strengthening of the mind by saving illumination is the most eminent act of our sanctification. Without this there is a veil with fear and bondage upon us, [so] that we cannot see in spiritual things. But "where the Spirit of the Lord is," where he comes with his sanctifying grace, "there is liberty;" and thereby "we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory," 2<470317> Corinthians 3:17, 18. See <490117>Ephesians 1:17, 18.
Wherefore, all sanctified believers have an ability and power, in the renewed mind and understanding, to see, know, discern, and receive, spiritual things, the mysteries of the gospel, the mind of Christ, in a due and spiritual manner. It is true, they have not all of them this power and ability in the same degree; but every one of them hath a sufficiency of it, so as to discern what concerns themselves and their duties necessarily. Some of them seem, indeed, to be very low in knowledge, and, in comparison of others, very ignorant; for there are different degrees in these things, <490407>Ephesians 4:7. And some of them are kept in that condition by
601
their own negligence and sloth; they do not use as they ought nor improve those means of growing in grace and in the knowledge of Jesus Christ which God prescribes unto them; as <580601>Hebrews 6:1-6. But everyone who is truly sanctified, and who thereby hath received the least degree of saving grace, hath light enough to understand the spiritual things of the gospel in a spiritual manner. When the mysteries of the gospel are preached unto believers, some of them may be so declared as that those of meaner capacities and abilities may not be able to comprehend aright the doctrine of them, -- which yet is necessary to be so proposed, for the edification of those who are more grown in knowledge, -- nevertheless there is not any, the meanest of them, but hath a spiritual insight into the things themselves intended, so far as they are necessary unto their faith and obedience in the condition wherein they are. This the Scripture gives such abundant testimony unto as to render it unquestionable; for
"we have received the Spirit which is of God, that we may know the things that are freely given to us of God," 1<460212> Corinthians 2:12.
By virtue of what we have received, we know or discern spiritual things; so we "know the mind of Christ," verse 16. This is the substance of that double testimony, 1<620220> John 2:20, 27. This abiding unction is no other but that habitual inherent grace which we plead for; and by it, as it is a holy light in our mind, we "know all things," it is the understanding that is given us to "know him that is true," chapter <620520>5:20. Only it is their duty continually to endeavor the improvement and enlargement of the light they have, in the daily exercise of the spiritual power they have received, and in the use of means, <580514>Hebrews 5:14.
[2.] This power in the will consists in its liberty, freedom, and ability to consent unto, choose, and embrace, spiritual things. Believers have free will unto that which is spiritually good; for they are freed from that bondage and slavery unto sin which they were under in the state of nature. Whatever some dispute concerning the nature of free-will, that it consists in an indifferency unto good or evil, one thing or another, with a power of applying itself unto all its operations, whatever their objects be, as the Scripture knoweth nothing of it, so it is that which we cannot have; and if we could, it would be no advantage at all unto us, yea, we had much better
602
be without it. Have it, indeed, we cannot; for a supposition of it includes a rejection of all our dependence on God, making all the springs of our actions to be absolutely and formally in ourselves. Neither, considering the prejudices, temptations, and corruptions that we are possessed and exercised with, would such a flexibility of will be of any use or advantage unto us, but would rather certainly give us up to the power of sin and Satan. All that the Scripture knows about free-will is, that in the state of nature, antecedent unto the converting, sanctifying work of the Spirit, all men whatever are in bondage unto sin, and that in all the faculties of their souls. They are "sold under sin;" are "not subject unto the law of God, neither indeed can be;" -- can neither think, nor will, nor do, nor desire, nor love anything that is spiritually good, according to the mind of God. But as unto what is evil, perverse, unclean, that they are free and open unto, -- ready for, prone, and inclined, and every way able to do. On the other side, in those who are renewed by the Holy Ghost and sanctified, it acknowledgeth and teacheth a freedom of will, not in an indifferency and flexibility unto good and evil, but in a power and ability to like, love, choose, and cleave unto God and his will in all things. The will is now freed from its bondage unto sin, and, being enlarged by light and love, willeth and chooseth freely the things of God, having received spiritual power and ability so to do. It is the truth, -- that is, faith in the gospel, the doctrine of the truth, -- which is the means of this freedom; the "truth that makes us free," <430832>John 8:32. And it is the Son of God by his Spirit who is the principal efficient cause of it: for "if the Son make us free, then are we free indeed," verse 36; and otherwise we are not, whatever we pretend. And this freedom unto spiritual good we have not of ourselves in the state of nature; for if we have, then are we free indeed, and there would be no need that the Son should make us free.
The difference, therefore, about free-will is reduced unto these heads: --
1st. Whether there be a power in man indifferently to determine himself his choice and all his actings, to this or that, good or evil, one thing or another, independently of the will, power, and providence of God, and his disposal of all future events? This, indeed, we deny, as that which is inconsistent with the prescience, authority, decrees, and dominion of God, and as that which would prove certainly ruinous and destructive to ourselves.
603
2dly. Whether there be in men unregenerate, not renewed by the Holy Ghost, a freedom, power, and ability unto that which is spiritually good, or to believe and obey according to the mind and will of God? This also we deny, as that which is contrary to innumerable testimonies of Scripture, and absolutely destructive of the grace of our Lord Jesus Christ.
3dly. Whether the freedom of will that is in believers do consist in an indifferency and freedom from any determination only, with a power equally ready for good or evil, according as the will shall determine itself? or whether it consist in a gracious freedom and ability to choose, will, and do that which is spiritually good, in opposition to the bondage and slavery unto sin wherein we were before detained? This last is that liberty and power of the will which we assert, with the Scripture, in persons that are sanctified. And a liberty this is every way consistent with all the operations of God, as the sovereign first cause of all things; every way compliant with and an effect of the special grace of God, and the operations of the Holy Ghost; a liberty whereby our obedience and salvation are secured, in answer to the promises of the covenant. And who that understands himself would change this real, useful, gracious free-will, given by Jesus Christ the Son of God, when he makes us free, and an effect of God's writing his law in our hearts, to cause us to walk in his statutes, -- that property of the new heart whereby it is able to consent unto, choose, and embrace freely, the things of God, -- for that fictitious, imaginary freedom, yea, for (if it were real) an indifferency unto all things, and an equal power unto everything, whether it be good or evil? I say, then, that by the habit of grace and holiness infused into us by the Spirit of sanctification, the will is freed, enlarged, and enabled to answer the commands of God for obedience, according to the tenor of the new covenant. This is that freedom, this is that power of the will, which the Scripture reveals and regards and which by all the promises and precepts of it we are obliged to use and exercise, and no other.
[3.] The affections, which naturally are the principal servants and instruments of sin, are hereby engaged unto God, <053006>Deuteronomy 30:6.
And from what hath been thus far discoursed, the sense of our former assertion is evident, as also the nature of the principle of holiness insisted on. The Holy Ghost in our sanctification doth work, effect, and create in
604
us a new, holy, spiritual, vital principle of grace, residing in all the faculties of our souls, according as their especial nature is capable thereof, after the manner of a permanent and prevalent habit, which he cherisheth, preserveth, increaseth, and strengtheneth continually, by effectual supplies of grace from Jesus Christ, disposing, inclining, and enabling the whole soul unto all ways, acts, and duties of holiness, whereby we live to God, opposing, resisting, and finally conquering, whatever is opposite and contrary thereunto. This belongs essentially unto evangelical holiness, yea, herein doth the nature of it formally and radically consist. This is that from whence believers are denominated holy, and without which none are so, nor can be so called.
The properties of this power are readiness and facility. Wherever it is, it renders the soul ready unto all duties of holy obedience, and renders all duties of holy obedience easy unto the soul.
(1.) It gives readiness by removing and taking away all those encumbrances which the mind is apt to be clogged with and hindered by from sin, the world, spiritual sloth, and unbelief. This is that which we are exhorted unto in a way of duty, <581201>Hebrews 12:1; <421235>Luke 12:35; 1<600113> Peter 1:13, 4:1; <490614>Ephesians 6:14. Herein is the spirit ready, though the flesh be weak, <411438>Mark 14:38. And those encumbrances which give an unreadiness unto obedience to God may be considered two ways: --
[1.] As they are in their full power and efficacy in persons unregenerate, whence they are "unto every good work reprobate," <560116>Titus 1:16. Hence proceed all those prevalent tergiversations against a compliance with the will of God and their own convictions which bear sway in such persons. "Yet a little slumber, a little sleep, a little folding of the hands to sleep," <200610>Proverbs 6:10. By these do men so often put off the calls of God, and perniciously procrastinate from time to time a full compliance with their convictions. And whatever particular duties such persons do perform, yet are their hearts and minds never prepared or ready for them, but the encumbrances mentioned do influence them into spiritual disorders in all that they do.
[2.] These principles of sloth and unreadiness do ofttimes partially influence the minds of believers themselves unto great indispositions unto spiritual duties. So the spouse states her case, <220502>Song of Solomon 5:2, 3.
605
By reason of her circumstances in the world, she had an unreadiness for that converse and communion with Christ which she was called unto. And it is so not unfrequently with the best of men in this world. A spiritual unreadiness unto holy duties, arising from the power of sloth or the occasions of life, is no small part of their sin and trouble. Both these are removed by this spiritual power of the principle of life and holiness in believers. The total prevailing power of them, such as is in persons unregenerate, is broken by the first infusion of it into the soul, wherein it gives an habitual fitness and preparation of heart unto all duties of obedience unto God. And by various degrees it freeth believers from the remainders of the encumbrances which they have yet to conflict with. And this it doth three ways; as, --
1st. It weakeneth and taketh off the bent of the soul from earthly things, so as they shall not possess the mind as formerly, <510302>Colossians 3:2. How it doth this was declared before. And when this is done, the mind is greatly eased of its burden, and some way ready unto its duty.
2dly. It gives an insight into the beauty, the excellency, and glory of holiness, and all duties of obedience. This they see nothing of who, being unsanctified, are under the power of their natural darkness. They can see no beauty in holiness, no form nor comeliness why it should be desired; and it is no wonder if they are unfree to the duties of it, which they are but as it were compelled unto. But the spiritual light wherewith this principle of grace is accompanied discovers an excellency in holiness and the duties of it, and in the communion with God which we have thereby, so as greatly to incline the mind unto them and prepare it for them.
3dly. It causeth the affections to cleave and adhere unto them with delight. "How do I love thy law!" saith David; "my delight is in thy statutes; they are sweeter unto me than the honey-comb." Where these three things concur, -- where the mind is freed from the powerful influences of carnal lusts and love of this world; where the beauty and excellency of holiness and the duties of obedience lie clear in the eyes of the soul; and where the affections cleave unto spiritual things as commanded, -- then will be that readiness in obedience which we inquire after.
(2.) It gives facility or easiness in the performance of all duties of obedience. Whatever men do from a habit, they do with some kind of
606
easiness. That is easy to them which they are accustomed unto, though hard and difficult in itself. And what is done from nature is done with facility. And the principle of grace, as we have showed, is a new nature, an infused habit with respect unto the life of God, or all duties of holy obedience. I grant there will be opposition unto them even in the mind and heart itself, from sin, and Satan, and temptations of all sorts; yea, and they may sometimes arise so high as either to defeat our purposes and intentions unto duties, or to clog us in them, to take off our chariotwheels, and to make us drive heavily; but still it is in the nature of the principle of holiness to make the whole course of obedience and all the duties of it easy unto us, and to give us a facility in their performance: for, --
[1.] It introduceth a suitableness between our minds and the duties we are to perform. By it is the law written in our hearts; that is, there is an answerableness in them unto all that the law of God requires. In the state of nature, the great things of the law of God are a strange thing unto us, <280812>Hosea 8:12; there is an enmity in our minds against them, <450807>Romans 8:7; there is no suitableness between our minds and them; -- but this is taken away by the principle of grace. Thereby do the mind and duty answer one another, as the eye and a lightsome body. Hence the "commands of Christ are not grievous" unto them in whom it is, 1<620503> John 5:3. They do not appear to contain anything uncouth, unreasonable, burdensome, or any way unsuited to that new nature whereby the soul is influenced and acted. Hence "all the ways of wisdom are" unto believers, as they are in themselves, "pleasantness, and all her paths are peace," <200317>Proverbs 3:17.
The great notion of some in these days is about the suitableness of Christian religion unto reason; and to make good their assertion in the principal mysteries of it, because reason will not come to them, they bring them by violence unto their reason. But it is with respect unto this renewed principle that there is a suitableness in any of the things of God unto our minds and affections.
[2.] It keeps up the heart or whole person unto a frequency of all holy acts and duties; and frequency gives facility in every kind. It puts the soul upon reiterated actings of faith and love, or renewed holy thoughts and
607
meditations. It is a spring that is continually bubbling up in them, on the frequent repetition of the daily duties of prayer, reading, holy discourse; as on closing with all opportunities and occasions of mercy, benignity, charity, and bounty amongst men. Hereby is the heart so accustomed unto the yoke of the Lord, and made so conversant in his ways, that it is natural and easy to it to bear them and to be engaged in them. And it will be found by experience that the more intermissions of duties of any sort we fall under, the more difficulty we shall find in the performance of them.
[3.] It engageth the assistance of Christ and his Spirit. It is the divine nature, the new creature, which the Lord Christ careth for; in and by its actings in all duties of obedience doth its life consist; therein, also, is it strengthened and improved. For this cause doth the Lord Christ continually come in by the supplies of his Spirit unto its assistance. And when the strength of Christ is engaged, then and there is his yoke easy and his burden light.
Some, perhaps, will say that they find not this facility or easiness in the course of obedience and in the duties of it. They meet with secret unwillingnesses in themselves, and great oppositions on other accounts; whence they are apt to be faint and weary, yea, are almost ready to give over. It is hard to them to pray continually, and not to faint; to stand in their watch night and day against the inroads of their spiritual adversaries; to keep themselves from the insinuations of the world, and up unto those sacrifices of charity and bounty that are so well-pleasing to God. Many weights and burdens are upon them in their course, many difficulties press them, and they are ready to be beset round about every moment. Wherefore they think that the principle of grace and holiness doth not give the facility and easiness mentioned, or that they were never made partakers of it.
I answer, --
1st. Let these persons examine themselves, and duly consider whence those obstructions and difficulties they complain of do arise. If they are from the inward inclinations of their souls, and unwillingness to bear the yoke of Christ, only they are kept up unto it by their convictions, which they cannot cast off, then is their condition to be bewailed. But if themselves are sensible and convinced that they arise from principles
608
which, as far as they are within them, they hate and abhor, and long to be freed from, and, as they are from without, are such as they look on as enemies unto them, and do watch against them, then what they complain of is no more but what, in one degree or other, all that believe have experience of. And if their impediments do arise from what they know themselves to be opposite unto them, and [to] that principle whereby they are acted, then, notwithstanding this objection, it may be in the nature of the principle of holiness to give facility in all the duties of it.
2dly. Let inquiry be made whether they have been constant and assiduous in the performance of all those duties which they now complain that they find so much difficulty in. The principle of grace and holiness gives facility in all duties of obedience, but in the proper way and order. It first gives constancy and assiduity, and then easiness. If men comply not with its guidance and inclination in the former, it is in vain for them to expect the latter. If we are not constant in all acts of obedience, none of them will ever be easy unto us. Let not those who can omit proper and due seasons of meditation, prayer, hearing, charity, moderation in all things, patience, meekness, and the like, at their pleasure, on the least occasions, excuses, or diversions, ever think or hope to have the ways of obedience smooth, its paths pleasant, or its duties easy. Let him never think to attain any readiness, delight, or facility in any art or science, who is always beginning at it, touching upon it sometimes. As this is the way in all sorts of things, natural and spiritual, to be always learning, and never to come to the knowledge of the truth; so, in the practice of holy obedience, if men are, as it were, always beginning, one while performing, another intermitting the duties of it, fearing or being unwilling to engage into a constant, equal, assiduous discharge of them, they will be always striving, but never come unto any readiness or facility in them.
3dly. The difficulty and burdensomeness complained of may proceed from the interposition of perplexing temptations, which weary, disquiet, and distract the mind. This may be, and frequently is so; and yet our assertion is not impeached. We only say, that set aside extraordinary occasions and sinful neglects, this principle of grace and holiness doth give that suitableness to the mind unto all duties of obedience, that constancy in them, that love unto them, as make them both easy and pleasant.
609
By these things we may inquire after the habit or principle of holiness in our own minds, that we be not deceived by anything that falsely pretendeth thereunto; as, --
First, Let us take heed that we deceive not ourselves, as though it would suffice unto gospel holiness that we have occasionally good purposes of leaving sin and living unto God, then when something urgeth upon us more than ordinary, with the effects which such purposes will produce. Afflictions, sicknesses, troubles, sense of great guilt, fear of death, and the like, do usually produce this frame; and although it is most remote from any pretense unto evangelical obedience, yet I could not but give a caution against it, because it is that whereby the generality of men in the world do delude themselves into eternal ruin. It is rare to find any that are so stubbornly profligate, but at one time or another they project and design, yea, promise and engage unto, a change of their course and amendment of their lives, doing sundry things, it may be, in the pursuit of those designs and purposes; for they will thereon abstain from their old sins, with whose haunt they are much perplexed, and betake themselves unto the performance of those duties from whence they expect most relief unto their consciences, and whose neglect doth most reflect upon them. Especially will they do so when the hand of God is upon them in afflictions and dangers, <197834>Psalm 78:34-37. And this produceth in them that kind of goodness which God says "is like the morning cloud or the early dew," -- things that make a fair appearance of something, but immediately vanish away, <280604>Hosea 6:4. Certainly there need not much pains to convince any man how unspeakably this comes short of that evangelical holiness which is a fruit of the sanctification of the Spirit. It hath neither the root of it nor any fruit that doth so much as resemble it. But it is to be lamented that such multitudes of rational creatures, living under the means of light and grace, should so vainly and woefully delude their own souls. That which they aim at and intend is, to have that in them whereby they may be accepted with God. Now, not to insist on what will absolutely frustrate all the designs of such persons, -- namely, their want of faith in Christ, and an interest in his righteousness thereby, which they are regardless of, -- all that they project and design is as far beneath that holiness which God requireth of them, and which they think hereby to obtain, as the earth is beneath the heavens. All that they do in this kind is
610
utterly lost; it will never be either a righteousness unto them or a holiness in them. But this deceit is frequently rebuked. God only by his grace can remove and take it away from the minds of men.
Secondly, And we may learn hence not to be imposed on by gifts, though never so useful, with a plausible profession thereon. These things go a great way in the world, and many deceive both themselves and others by them. Gifts are from the Holy Ghost in an especial manner, and therefore greatly to be esteemed. They are also frequently useful in and unto the church; for "the manifestation of the Spirit is given unto men to profit withal." And they put men on such duties as have a great show and appearance of holiness. By the help of them alone may men pray, and preach, and maintain spiritual communication among them with whom they do converse. And as circumstances may be ordered, they put sundry persons on a frequent performance of these duties, and so keep them up to an eminency in profession. But yet, when all is done, they are not holiness; nor are the duties performed in the strength of them alone duties of evangelical obedience, accepted of God in them by whom they are performed; and they may be where there is nothing of holiness at all. They are, indeed, not only consistent with holiness, but subservient unto it, and exceeding promoters of it, in souls that are really gracious; but they may be alone, without grace, and then are they apt to deceive the mind with a pretense of being and doing what they are not nor do. Let them be called to an account by the nature and properties of that habit and principle of grace which is in all true holiness, as before explained, and it will quickly appear how short they come thereof: for as their subject, where they have their residence, is the mind only, and not the will or affections, any farther but as they are influenced or restrained by light, so they do not renew or change the mind itself, so as to transform it into the image of God; neither do they give the soul a general inclination unto all acts and duties of obedience, but only a readiness for that duty which their exercise doth peculiarly consist in. Wherefore they answer no one property of true holiness; and we have not seldom seen discoveries made thereof.
Least of all can morality, or a course of moral duties, when it is alone, maintain any pretense hereunto. We have had attempts to prove that there is no specifical difference between common and saving grace, but that they are both of the same kind, differing only in degrees. But some, as though
611
this ground were already gained, and needed no more contending about, do add, without any consideration of these "petty distinctions of common and saving grace," that "morality is grace and grace is morality, and nothing else." To be a gracious, holy man, according to the gospel, and to be a moral man, is all one with them; and as yet it is not declared whether there be any difference between evangelical holiness and philosophical morality. Wherefore I shall proceed to the fourth thing proposed, --
4. And this is farther to prove that this habit or gracious principle of holiness is specifically distinct from all other habits of the mind whatever, whether intellectual or moral, connate or acquired, as also from all that common grace and the effects of it whereof any persons not really sanctified may be made partakers.
The truth of this assertion is, indeed, sufficiently evident from the description we have given of this spiritual habit, its nature and properties; but whereas there are also other respects giving farther confirmation of the same truth, I shall call over the most important of them, after some few things have been premised: as, --
(1.) A habit, of what sort soever it be, qualifies the subject wherein it is, so that it may be denominated from it, and makes the actions proceeding from it to be suited unto it or to be of the same nature with it. As Aristotle says, "Virtue is a habit which maketh him that hath it good or virtuous, and his actions good." Now, all moral habits are seated in the will. Intellectual habits are not immediately effective of good or evil, but as the will is influenced by them. These habits do incline, dispose, and enable the will to act according to their nature. And in all the acts of our wills, and so all external works which proceed from them, two things are considered: -- first, The act itself, or the work done; and, secondly, The end for which it is done. And both these things are respected by the habit itself, though not immediately, yet by virtue of its acts. It is, moreover, necessary and natural that every act of the will, every work of a man, be for a certain end. Two things, therefore, are to be considered in all our obedience: -- first, The duty itself we do; and, secondly, The end for which we do it. If any habit, therefore, do not incline and dispose the will unto the proper end of duty, as well as unto the duty itself, it is not of that kind from whence true gospel obedience doth proceed; for the end of every act of gospel
612
obedience, -- which is the glory of God in Jesus Christ, -- is essential unto it. Let us, then, take all the habits of moral virtue, and we shall find that however they may incline and dispose the will unto such acts of virtue as materially are duties of obedience, yet they do it not with respect unto this end. If it be said that such moral habits do so incline the will unto duties of obedience with respect unto this end, then is there no need of the grace of Jesus Christ or the gospel to enable men to live unto God according to the tenor of the covenant of grace; which some seem to aim at.
(2.) Whereas it is the end that gives all our duties their special nature, this is twofold: --
[1.] The next; and,
[2.] The ultimate; --
or it is particular or universal. And these may be different in the same action. As a man may give alms to the poor, his next particular end may be to relieve and cherish them; this end is good, and so far the work or duty itself is good also. But the ultimate and general end of this action may be self, merit, reputation, praise, compensation for sin committed, and not the glory of God in Christ; which vitiates the whole. Now, moral habits, acquired by endeavors answerable unto our light and convictions, or the dictates of enlightened reason, with resolutions and perseverance, may incline and dispose the will unto actions and works that for the substance of them are duties, and are capable of having particular ends that are good; but a want of respect unto the general end allows them not to be any part of gospel obedience. And this is applicable unto all moral habits and duties whatever. But the difference asserted is farther manifested, --
(1.) From the especial fountain and spring of holiness, which constitutes its nature of another kind than any common grace or morality can pretend unto; and this is electing love, or God's purpose of election: <490104>Ephesians 1:4, "He hath chosen us in Christ before the foundation of the world, that we should be holy and without blame before him in love." God chooseth us from eternity that we should be holy; that is, with a design and purpose to make us so. He sets some men apart in his eternal purpose, as those unto whom he will communicate holiness. It is, therefore, an especial work of God, in the pursuit of an especial and eternal purpose. This gives it its
613
especial nature, and makes it, as was said, of another kind than any effect of common grace whatever. That is holiness which God works in men by his Spirit because he hath chosen them, and nothing else is so; for he
"chooseth us unto salvation through sanctification of the Spirit," 2<530213> Thessalonians 2:13.
Salvation is the end that God aimeth at in his choosing of us, in subordination unto his own glory; which is, and must be, the ultimate end of all his purposes and decrees, or of all the free acts of his wisdom and love. The means which he hath ordained whereby we shall be brought unto this salvation, so designed in his eternal purpose, is the "sanctification of the Spirit." Gospel holiness, therefore, is the effect of that sanctification of the Spirit, which God hath designed as the especial way and means on their part of bringing the elect unto salvation; and his choosing of them is the cause and reason why he doth so sanctify them by his Spirit. And where our sanctification is comprised under our vocation, because therein and thereby we are sanctified, by the sanctifying principle of holiness communicated unto us, it is not only reckoned as an effect and consequent of our predestination, but is so conjoined thereunto as to declare that none others are partakers of it but those that are predestinate, <450829>Romans 8:29, 30.
And this consideration is of itself sufficient to evince that this holiness whereof we treat differs essentially from all other habits of the mind and actions proceeding from them, as having an especial nature of its own. Whatever there may be in any men of virtue and piety, or whatever their endeavors may be, in ways of honesty and duty towards God and men, if the power and principle of it in them be not a fruit of electing love, of the Spirit of sanctification, given of God for this certain end, that we may attain the salvation whereunto we are chosen, it belongeth not unto this holiness. Wherefore, the apostle Peter, giving us in charge to use "all diligence," whereby we may make "our calling and election sure," -- that is, unto our souls, and in our own minds, -- prescribes as the means of it the exercise and increase of those graces which are its proper effects, 2<610105> Peter 1:5-7, 10. And the reason why we see so many glorious professions of faith and obedience utterly to fail as we do, is because the faith so professed was not "the faith of God's elect," <560101>Titus 1:1; and the
614
obedience of it was not the fruit of that Spirit of sanctification which God gives to man to make his purpose of election infallibly effectual, that so the "purpose of God which is according to election might stand," <450911>Romans 9:11, and "the election," or those elected, might obtain the grace and glory designed for them, chapter <451105>11:5, 7. And it is an evidence of much spiritual sloth in us, or that which is worse, namely, that our graces and obedience are not genuine and of the true heavenly race, if we endeavor not to satisfy ourselves that they are real effects of electing love.
If anyone shall inquire, how we may know whether the graces of holiness, which we hope are in us, and the duties that proceed from them, are fruits and effects of election, seeing such only are genuine and durable, I answer, it may be done three ways: --
[1.] By their growth and increase. This in ordinary cases, setting aside the seasons of prevalent temptations and desertions, is the best evidence hereof. Waters that proceed from a living fountain increase in their progress, because of the continual supplies which they have from their spring, when those which have only occasional beginnings, from showers of rain or the like, do continually decay until they are dried up. The graces that come from this eternal spring have continual supplies from it, so that, if they meet with no violent obstructions (as they may do sometimes for a season), they do constantly increase and thrive. And, therefore, no man can secure his spiritual comforts one moment under a sensible decay of grace; for such a decay is a very sufficient reason why he should call the truth of all his grace into question. Where the Spirit of sanctification is, as given in pursuit of the purpose of election, it is "a well of water springing up into everlasting life," <430414>John 4:14. The quietness and satisfaction of professors under a decay of grace is a soul-ruining security, and hath nothing in it of spiritual peace.
[2.] We may discern it when we are much stirred up unto diligent acting and exercise of grace, out of a sense of that electing love from whence all grace doth proceed. It is the nature of that grace that is the fruit of election greatly to affect the heart and mind with a sense of the love that is therein: so the apostle says expressly that one grace exciteth and stirreth up another, from a sense of the love of God, which sets them all on work, <450502>Romans 5:2-5. So God is said to "draw us with loving-kindness,"
615
because "he hath loved us with an everlasting love," <243103>Jeremiah 31:3; that is, he gives us such a sense of his everlasting love as thereby to draw us after him in faith and obedience. Those principles of duties in us which are excited only by fear, awe, hope, and the jealous observances of an awakened conscience, will scarce at any time evince this heavenly extract unto a spiritual understanding. That grace which proceeds from especial love will carry along with it a holy quickening sense of it, and thereby be excited unto its due exercise. And we do what we can to famish and starve our graces, when we do not endeavor their supplies by faith on that spring of divine love from whence they proceed.
[3.] Seeing we are chosen in Christ, and predestinated to be like unto him, those graces of holiness have the most evident and legible characters of electing love upon them which are most effectual in working us unto a conformity to him. That grace is certainly from an eternal spring which makes us like unto Jesus Christ. Of this sort are meekness, humility, selfdenial, contempt of the world, readiness to pass by wrongs, to forgive enemies, to love and do good unto all; which indeed are despised by the most, and duly regarded but by few. But I return.
(2.) The especial procuring cause of this holiness is the mediation of Christ. We are not, in this matter, concerned in anything, let men call it what they please, virtue, or godliness, or holiness, that hath not an especial relation unto the Lord Christ and his mediation. Evangelical holiness is purchased for us by him, according to the tenor of the everlasting covenant, is promised unto us on his account, actually impetrated for us by his intercession, and communicated unto us by his Spirit. And hereby we do not only cast off all the moral virtues of the heathens from having the least concernment herein, but all the principles and duties of persons professing Christianity, who are not really and actually implanted into Christ, for he it is who "of God is made unto us sanctification," 1<460130> Corinthians 1:30; and this he is on several accounts, the heads whereof may be called over: --
[1.] He is made unto us of God sanctification with respect unto his sacerdotal office, because we are purified, purged, washed, and cleansed from our sins by his blood, in the oblation of it, and the application of it unto our souls, as hath been at large declared, <490525>Ephesians 5:25-27;
616
<560214>Titus 2:14; 1<620107> John 1:7; <580914>Hebrews 9:14. All that we have taught before concerning the purification of our minds and consciences by the blood of Christ is peculiar unto gospel holiness, and distinguisheth it essentially from all common grace or moral virtues. And they do but deceive themselves who rest in a multitude of duties, it may be animated much with zeal, and set off with a profession of the most rigid mortification, whose hearts and consciences are not thus purged by the blood of Christ.
[2.] Because he prevails for the actual sanctification of our natures, in the communication of holiness unto us, by his intercession. His prayer, <431717>John 17:17, is the blessed spring of our holiness: "Sanctify them through thy truth; thy word is truth." There is not anything of this grace wrought in us, bestowed on us, communicated unto us, preserved in us, but what is so in answer unto and compliance with the intercession of Christ. From his prayer for us is holiness begun in us: "Sanctify them," saith he, "by thy truth." Thence it is kept alive and preserved in us: "I have," saith he to Peter, "prayed for thee, that thy faith fail not." And through his intercession are we saved to the uttermost. Nothing belongs to this holiness but what, in the actual communication of it, is a peculiar fruit of Christ's intercession; what is not so, what men may be made partakers of upon any more general account, belongs not thereunto. And if we really design holiness, or intend to be holy, it is our duty constantly to improve the intercession of Christ for the increase of it; and this we may do by especial applications to him for that purpose. So the apostles prayed him to "increase their faith," <421705>Luke 17:5; and we may do so for the increase of our holiness. But the nature of this application unto Christ for the increase of holiness, by virtue of his intercession, is duly to be considered. We are not to pray unto him that he would intercede for us that we may be sanctified; for as he needs not our minding for the discharge of his office, so he intercedes not orally in heaven at all, and always doth so virtually, by his appearance in the presence of God, with the virtue of his oblation or sacrifice. But whereas the Lord Christ gives out no supplies of grace unto us but what he receiveth from the Father for that end by virtue of his intercession, we apply ourselves unto him under that consideration, -- namely, as he who, upon his intercession with God for us, hath all stores of grace to give us supplies from.
617
[3.] He is so, because the rule and measure of holiness unto us, the instrument of working it in us, is his word and doctrine, which he taught the church as the great prophet of it: "The law was given by Moses, but grace and truth came by Jesus Christ." The inbred dictates of the light and law of nature, in their greatest purity, are not the rule or measure of this holiness; much less are those rules and maxims which men deduce, partly right and partly wrong, from them of any such use. Nor is the written law itself so. It is the rule of original holiness, but not the adequate rule of that holiness whereunto we are restored by Christ. Neither are both these in conjunction, -- the dictates of nature and the law written, -- the instruments of working holiness in us. But it is the doctrine of the gospel which is the adequate rule and immediate instrument of it. My meaning is, that the word, the gospel, the doctrine of Christ, in the preceptive part of it, is so the rule of all our obedience and holiness as that all which it requireth belongeth thereunto, and nothing else but what it requireth doth so; and the formal reason of our holiness consists in conformity thereunto, under this consideration, that it is the word and doctrine of Christ. Nothing belongeth unto holiness materially but what the gospel requireth; and nothing is so in us formally but what we do because the gospel requireth it. And it is the instrument of it, because God maketh use of it alone as an external means for the communicating of it unto us, or the ingenerating of it in us. Principles of natural light, with the guidance of an awakened conscience, do direct unto, and exact the performance of, many material duties of obedience; the written law requireth of us all duties of original obedience; and God doth use these things variously for the preparing of our souls unto a right receiving of the gospel: but there are some graces, some duties, belonging unto evangelical holiness, which the law knows nothing of; such are the mortification of sin, godly sorrow, daily cleansing of our hearts and minds; -- not to mention the more sublime and spiritual acts of communion with God by Christ, with all that faith and love which are required in us towards him; for although these things may be contained in the law radically, as it requires universal obedience unto God, yet are they not so formally. And it is not used as the means to beget faith and holiness in us; this is the effect of the gospel only. Hence it is said to be "the power of God unto salvation," <450116>Romans 1:16, or that whereby God puts forth the greatness of his power unto that purpose; -- "the word of his grace, which is able to build us up, and to
618
give us an inheritance among all them which are sanctified," <442032>Acts 20:32. It is that by whose preaching faith cometh, <451017>Romans 10:17; and by the hearing whereof we receive the Spirit, <480302>Galatians 3:2. It is that whereby we are begotten in Christ Jesus, 1<460415> Corinthians 4:15; <590118>James 1:18; 1<600123> Peter 1:23-25. And all that is required of us, in the way of external obedience, is but that our conversation be such as becometh the gospel.
And this is a proper touchstone for our holiness, to try whether it be genuine, and of the right kind or no. If it be, it is nothing but the seed of the gospel quickened in our hearts, and bearing fruit in our lives. It is the delivery up of our souls into the mould of the doctrine of it, so as that our minds and the word should answer one another, as face doth unto face in water. And we may know whether it be so with us or no two ways; for, --
1st. If it be so, none of the commands of the gospel will be grievous unto us, but easy and pleasant. A principle suited unto them all, inclining unto them all, connatural unto them, as proceeding from them, being implanted in our minds and hearts, it renders the commands themselves so suited unto us, so useful, and the matter of them so desirable, that obedience is made pleasant thereby. Hence is that satisfaction of mind, with rest and joy, which believers have in gospel duties, yea, the most difficult of them; with that trouble and sorrow which ensue upon their neglect, omission, or their being deprived of opportunities for them. But in the strictest course of duties that proceedeth from any other principle, the precepts of the gospel, or at least some of them, on account of their spirituality or simplicity, are either esteemed grievous or despised.
2dly. None of the truths of the gospel will seem strange unto us. This makes up the evidence of a genuine principle of gospel holiness, when the commands of it are not grievous, nor the truths of it strange or uncouth. The mind so prepared receives every truth, as the eye doth every increase of light, naturally and pleasantly, until it come unto its proper measure. There is a measure of light which is suited unto our visive faculty; what exceeds it dazzles and amazes, rather than enlightens, but every degree of light which tends unto it is connatural and pleasant to the eye. So is it with the sanctified mind and spiritual truth. There is a measure of light issuing from spiritual truths that our minds are capable of: what is beyond this
619
measure belongs to glory, and the gazing after it will rather dazzle than enlighten us; and such is the issue of overstrained speculations when the mind endeavors an excess as to its measure. But all light from truth which tends to the filling up of that measure is pleasant and natural to the sanctified mind. It sees wisdom, glory, beauty, and usefulness, in the most spiritual, sublime, and mysterious truths that are revealed in and by the word, laboring more and more to comprehend them, because of their excellency. For want hereof, we know how the truths of the gospel are by many despised, reproached, scorned, as those which are no less foolishness unto them to be believed than the precepts of it are grievous to be obeyed.
[4.] He is so as he is the exemplary cause of our holiness. The design of God in working grace and holiness in us is, that "we may be conformed unto the image of his Son, that he may be the firstborn among many brethren," <450829>Romans 8:29; and our design in the attaining of it is, first that we may be like him, and then that we may express or "show forth the virtues of him who hath called us out of darkness into his marvellous light," unto his glory and honor, 1<600209> Peter 2:9. To this end is he proposed, in the purity of his natures, the holiness of his person, the glory of his graces, the innocency and usefulness of his conversation in the world, as the great idea and exemplar, which in all things we ought to conform ourselves unto. And as the nature of evangelical holiness consists herein, -- namely, in a universal conformity unto him as he is the image of the invisible God, -- so the proposal of his example unto us is an effectual means of ingenerating and increasing it in us.
It is by all confessed that examples are most effectual ways of instruction, and, if seasonably proposed, do secretly solicit the mind unto imitation, and almost unavoidably incline it thereunto. But when unto this power which examples have naturally and morally to instruct and affect our minds, things are peculiarly designed and instituted of God to be our examples, he requiring of us that from them we should learn both what to do and what to avoid, their force and efficacy is increased. This the apostle instructs us in at large, 1<461006> Corinthians 10:6-11. Now, both these concur in the example of holiness that is given us in the person of Christ; for, --
620
1st. He is not only in himself, morally considered, the most perfect, absolute, glorious pattern of all grace, holiness, virtue, obedience, to be chosen and preferred above all others, but he only is so; there is no other complete example of it. As for those examples of heroical virtue or stoical apathy which are boasted of among the heathens, it were an easy matter to find such flaws and tumors in them as would render them not only uncomely, but deformed and monstrous. And in the lives of the best of the saints there is declared what we ought expressly to avoid, as well as what we ought to follow; and in some things we are left at a loss whether it be safe to conform unto them or no, seeing we are to be followers of none any farther than they were so of Jesus Christ, and wherein they were so; neither, in what they were or did, were they absolutely our rule and example in itself, but only so far as therein they were conformable unto Christ: and the best of their graces, the highest of their attainments, and the most perfect of their duties, have their spots and imperfections; so that although they should have exceeded what we can attain unto, and are therefore meet to be proposed unto our imitation, yet do they come short of what we aim at, which is to be holy as God is holy. But in this our great exemplar, as there was never the least shadow of variableness from the perfection of holiness (for "he did no sin, neither was guile found in his mouth," yea, "in him was light, and no darkness at all"), so were all his graces, all his actings of them, all his duties, so absolute and complete, as that we ought to aim no higher, nor to propose any other pattern unto ourselves. And who is it that, aiming at any excellency, would not design the most absolute and perfect example? This, therefore, is to be found as unto holiness in Christ, and in him alone. And,
2dly. He is appointed of God for this purpose. One end why God sent his Son to take our nature upon him, and to converse in the world therein, was, that he might set us an example in our own nature, in one who was like unto us in all things, sin only excepted, of that renovation of his image in us, of that return unto him from sin and apostasy, of that holy obedience which he requireth of us. Such an example was needful, that we might never be at a loss about the will of God in his commands, having a glorious representation of it before our eyes; and this could be given us no otherwise but in our own nature. The angelical nature was not suited to set us an example of holiness and obedience, especially as to the exercise of
621
such graces as we principally stand in need of in this world; for what examples could angels set unto us in themselves of patience in afflictions, of quietness in sufferings, seeing their nature is incapable of such things? Neither could we have had an example that was perfect and complete in our own nature, but only in one who was "holy, harmless, undefiled, and separate from sinners." To this end, therefore, among others, did God send his own Son to take our nature on him, and therein to represent unto us the perfect idea of that holiness and obedience which he requireth of us. It is evident, therefore, that these two considerations of an instructive example, that it hath a moral aptitude to incite the mind unto imitation, and that it is instituted of God unto that purpose, are both found eminently in this of Christ.
But there is yet more in this matter: for, --
1st. As God hath appointed the consideration of Christ as an especial ordinance unto the increase of holiness in us, so his holy obedience, as proposed unto us, hath a peculiar efficacy unto that purpose beyond all other instituted examples; for, --
(1st.) We are often called to behold Christ, and to look upon him, or it is promised that we shall do so, <234522>Isaiah 45:22; <381210>Zechariah 12:10. Now, this beholding of Christ, or looking on him, is the consideration of him by faith unto the ends for which he is exhibited, proposed, and set forth of God in the gospel and promises thereof. This, therefore, is an especial ordinance of God, and is by his Spirit made effectual. And these ends are two: --
[lst.] Justification;
[2dly.] Salvation, or deliverance from sin and punishment. "Look unto me," saith he, "and be ye saved."
This was he on the cross, and is still so in the preaching of the gospel, wherein he is "evidently crucified before our eyes," <480301>Galatians 3:1, lifted up as the brazen serpent in the wilderness, <430314>John 3:14, 15, that we, looking on him by faith, as "bearing our sins in his own body on the tree," 1<600224> Peter 2:24, and "receiving the atonement" made thereby, <450511>Romans 5:11, may through faith in him be justified from all our sins, and saved from the wrath to come. But this we intend not; for,
622
(2dly.) He is of God proposed unto us in the gospel as the great pattern and exemplar of holiness, so as that, by God's appointment, our beholding and looking on him, in the way mentioned, is a means of the increase and growth of it in us. So our apostle declares, 2<470318> Corinthians 3:18, "We all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord." That which is proposed unto us is, the "glory of God," or the "glory of God in the face of Jesus Christ," chapter <470406>4:6; that is, God gloriously manifesting himself in the person of Christ.. This are we said to "behold with open face." The veil of types and shadows being taken off and removed, faith doth now clearly and distinctly view and consider Jesus Christ as he is represented unto us in the glass of the gospel; that is, the evidences of the presence of God in him and with him, in his work, purity, and holiness. And the effect hereof is, that we are, through the operation of the Spirit of God, "changed into the same image," or made holy, and therein like unto him.
2dly. There is peculiar force and efficacy, by the way of motive, in the example of Christ, to incline us unto the imitation of him, that is not to be found in any other example, on any occasion whatever; because,
(1st.) Whatever is proposed unto us, in what he was or what he did, as our pattern and example, he was it, and did it, not for his own sake, but out of free and mere love unto us. That pure nature of his, which we ought to be laboring after a conformity unto, 1<620303> John 3:3, and which he will at length bring us unto, <500321>Philippians 3:21, he took it upon him, by an infinite condescension, merely out of love unto us, <580214>Hebrews 2:14, 15; <501405>Philippians 2:5-8. And all the actings of grace in him, all the duties of obedience which he performed, all that glorious compliance with the will of God in his sufferings which he manifested, proceed all from his love unto us, <431719>John 17:19; <480220>Galatians 2:20. These things being in themselves truly honorable and excellent, yea, being only so, the holiness and obedience which God requireth of us consisting in them, and being by the appointment of God proposed unto our imitation in the example of Jesus Christ, how must it needs influence and prevail on gracious souls to endeavor a conformity unto him therein, to be as he was, to do as he did,
623
seeing he was what he was, and did what he did, merely out of love unto us, and for no other end! And,
(2dly.) Everything which we are to imitate in Christ is other ways also beneficial unto us; for we are, in its place and way, even saved thereby. By his obedience we are made righteous, <450519>Romans 5:19. There is no grace nor duty of Christ which he did perform, but we have the advantage and benefit of it. And this increaseth the efficacy of his example; for who would not strive to obtain those things in himself, of whose being in Christ he hath so great advantage?
In this regard also, therefore, is the Lord Christ made sanctification unto us, and is the cause of evangelical holiness in us; and certainly we are, the most of us, much to blame that we do not more abound in the use of this means unto the end mentioned. Did we abide more constantly in the beholding or contemplation of the person of Christ, of the glory and beauty of his holiness, as the pattern and great example proposed unto us, we should be more transformed into his image and likeness. But it is so fallen out that many who are called Christians delight to be talking of, and do much admire, the virtuous sayings and actions of the heathen, and are ready to make them the object of their imitation, whilst they have no thoughts of the grace that was in our Lord Jesus Christ, nor do endeavor after conformity thereunto; and the reason is, because the virtue which they seek after and desire is of the same kind with that which was in the heathen, and not that grace and holiness which was in Christ Jesus. And thence also it is that some, who, not out of love unto it, but to decry other important mysteries of the gospel thereby, do place all Christianity in the imitation of Christ, do yet indeed in their practice despise those qualities and duties wherein he principally manifested the glory of his grace. His meekness, patience, self-denial, quietness in bearing reproaches, contempt of the world, zeal for the glory of God, compassion to the souls of men, condescension to the weaknesses of all, they regard not. But there is no greater evidence that whatever we seem to have of anything that is good in us is no part of evangelical holiness, than that it doth not render us conformable to Christ.
And we should always consider how we ought to act faith on Christ with respect unto this end. Let none be guilty practically of what some are
624
falsely charged withal as to doctrine; -- let none divide in the work of faith, and exercise themselves but in the one half of it. To believe in Christ for redemption, for justification, for sanctification, is but one half of the duty of faith; -- it respects Christ only as he died and suffered for us, as he made atonement for our sins, peace with God, and reconciliation for us, as his righteousness is imputed unto us unto justification. Unto these ends, indeed, is he firstly and principally proposed unto us in the gospel, and with respect unto them are we exhorted to receive him and to believe in him; but this is not all that is required of us. Christ in the gospel is proposed unto us as our pattern and example of holiness; and as it is a cursed imagination that this was the whole end of his life and death, -- namely, to exemplify and confirm the doctrine of holiness which he taught, -- so to neglect his so being our example, in considering him by faith to that end, and laboring after conformity to him, is evil and pernicious. Wherefore let us be much in the contemplation of what he was, what he did, how in all instances of duties and trials he carried himself, until an image or idea of his perfect holiness is implanted in our minds, and we are made like unto him thereby.
[5.] That which principally differenceth evangelical holiness, with respect unto the Lord Christ, from all natural or moral habits or duties, and whereby he is made sanctification unto us, is, that from him, his person as our head, the principle of spiritual life and holiness in believers is derived; and by virtue of their union with him, real supplies of spiritual strength and grace, whereby their holiness is preserved, maintained, and increased, are constantly communicated unto them. On the stating and proof hereof the whole difference about grace and morality doth depend and will issue: for if that which men call morality be so derived from the Lord Christ by virtue of our union with him, it is evangelical grace; if it be not, it is either nothing or somewhat of another nature and kind, for grace it is not, nor holiness neither. And all that I have to prove herein is, that the Lord Jesus Christ is a head of influence, the spring or fountain of spiritual life, unto his church, -- wherein I know myself to have the consent of the church of God in all ages; and I shall confine the proof of my assertion unto the ensuing positions, with their confirmation: --
1st. Whatever grace God promiseth unto any, bestoweth on them, or worketh in them, it is all so bestowed and wrought in, by, and through
625
Jesus Christ, as the mediator or middle person between God and them. This the very notion and nature of his office of mediator, and his interposition therein between God and us, doth require. To affirm that any good thing, any grace, any virtue, is given unto us, or bestowed on us, or wrought in us by God, and not immediately through Christ; or that we believe in God, yield obedience unto him, or praise with glory, not directly by Christ, -- is utterly to overthrow his mediation. Moses, indeed, is called a mediator between God and the people, <480319>Galatians 3:19, as he was an internuntius, a messenger to declare the mind of God to them, and to return their answers unto God; but to limit the mediatory work of Christ unto such an interposition only is to leave him but one office, that of a prophet, and to destroy the principal uses and effects of his mediation towards the church. In like manner, because Moses is called lutrwth>v, a savior or redeemer, <440735>Acts 7:35, metaphorically, with respect unto his use and employment in that mighty work of the deliverance of the people out of Egypt, some will not allow that the Lord Christ is a redeemer in any other sense, subverting the whole gospel, with the faith and souls of men. But, in particular, what there is of this nature in the mediation of Christ, in his being the middle person between God and us, may be declared in the ensuing assertions: --
(1st.) God himself is the absolute infinite fountain, the supreme efficient cause, of all grace and holiness; for he alone is originally and essentially holy, as he only is good, and so the first cause of holiness and goodness to others. Hence he is called "The God of all grace," 1<600510> Peter 5:10; the author, possessor, and bestower of it. "He hath life in himself," and quickeneth whom he pleaseth, <430526>John 5:26; "With him is the fountain of life," <193609>Psalm 36:9; as hath been declared before. This, I suppose, needs no farther confirmation with them who really acknowledge any such thing as grace and holiness. These things, if any, are among those "perfect gifts" which are "from above," coming down "from the Father of lights, with whom is no variableness neither shadow of turning," <590117>James 1:17.
(2dly.) God from his own fullness communicates unto his creatures, either by the way of nature or by the way of grace. In our first creation God implanted his image on us, in uprightness and holiness, in and by the making or creation of our nature; and had we continued in that state, the same image of God should have been communicated by natural
626
propagation. But since the fall and entrance of sin, God no more communicates holiness unto any by way of nature or natural propagation: for if he did so, there would be no necessity that everyone who is born must be born again before he enter into the kingdom of God, as our Savior afiirmeth there is, <430303>John 3:3, for he might have grace and holiness from his first nativity; nor could it be said of believers that they are "born not of blood, nor of the will of the flesh, nor of the will of man, but of God," chapter <430113>1:13, for grace might be propagated unto them by those natural means. It was the old Pelagian figment, that what we have by nature we have by grace, because God is the author of nature. So he was as it was pure, but it is our own as it is corrupt; and what we have thereby we have of ourselves, in contradiction to the grace of God. "That which is born of the flesh is flesh;" and we have nothing else by natural propagation.
(3dly.) God communicates nothing in a way of grace unto any but in and by the person of Christ, as the mediator and head of the church, <430118>John 1:18. In the old creation, all things were made by the eternal Word, the person of the Son, as the Wisdom of God, <430103>John 1:3; <510116>Colossians 1:16. There was no immediate emanation of divine power from the person of the Father, for the production of all or any created beings, but in and by the person of the Son, their wisdom and power being one and the same as acted in him. And the supportation of all things in the course of divine providence is his immediate work also, whence he is said to "uphold all things by the word of his power," <580103>Hebrews 1:3. And so it is in the new creation with respect unto his person as mediator. Therein was he the
"image of the invisible God, the first-born of every creature, having the pre-eminence in all things; and he is before all things, and by him all things consist," <510115>Colossians 1:15, 17, 18.
In the raising of the whole new creation, which is by a new spiritual life and holiness communicated unto all the parts of it, the work is carried on immediately by the person of Christ the mediator; and none hath any share therein but what is received and derived from him. This is plainly asserted, <490210>Ephesians 2:10. So the apostle disposeth of this matter: "The head of every man is Christ, and the head of Christ is God," 1<461103> Corinthians 11:3; which is so in respect of influence as well as of rule. As God doth not immediately govern the church, but in and by the person of
627
Christ, whom he hath given to be head over all things thereunto, so neither doth he administer any grace or holiness unto any but in the same order; for "the head of every man is Christ, and the head of Christ is God."
(4thly.) God doth work real, effectual, sanctifying grace, spiritual strength and holiness, in believers, yea, that grace whereby they are enabled to believe and are made holy, and doth really sanctify them more and more, that they may be preserved "blameless to the coming of our Lord Jesus Christ." This hath been so fully confirmed in the whole of what hath been discoursed both concerning regeneration and sanctification as that it must not be here again insisted on.
Wherefore, all this grace, according unto the former assertion, is communicated unto us through and by Christ, and no otherwise.
2dly. Whatever is wrought in believers by the Spirit of Christ, it is in their union to the person of Christ, and by virtue thereof. That the Holy Spirit is the immediate efficient cause of all grace and holiness I have sufficiently proved already, unto them to whom anything in this kind will be sufficient. Now, the end why the Holy Spirit is sent, and consequently of all that he doth as he is so sent, is to glorify Christ; and this he doth by receiving from Christ, and communicating thereof unto others, <431613>John 16:13-15. And there are two works of this kind which he hath to do and doth effect: -- first, To unite us to Christ; and, secondly, To communicate all grace unto us from Christ, by virtue of that union.
(1st.) By him are we united unto Christ; -- that is, his person, and not a light within us, as some think; nor the doctrine of the gospel, as others with an equal folly seem to imagine. It is by the doctrine and grace of the gospel that we are united, but it is the person of Christ whereunto we are united; for "he that is joined unto the Lord is one Spirit," 1<460617> Corinthians 6:17, because by that one Spirit he is joined unto him; for "by one Spirit we are all baptized into one body," chapter <461213>12:13, -- implanted into the body, and united unto the head. And therefore, "if we have not the Spirit of Christ, we are none of his," <450809>Romans 8:9. We are therefore his, -- that is, united unto him, -- by a participation of his Spirit. And hereby Christ himself is in us; for "Jesus Christ is in us, except we be reprobates," 2<471305> Corinthians 13:5; -- that is, he is in us "by his Spirit that dwelleth in us," <450809>Romans 8:9, 11; 1<460619> Corinthians 6:19. It may therefore be inquired,
628
whether we receive the Spirit of the gospel from the person of Christ or no? And this is the inquiry which nothing but the extreme ignorance or impudence of some could render seasonable or tolerable, seeing formerly no Christian ever doubted of it, nor is he so now who doth disbelieve it. It is true, we receive him by the "preaching of the gospel," <480302>Galatians 3:2; but it is no less true that we receive him immediately from the person of Christ. For no other reason is he called so frequently "The Spirit of Christ;" that is, the Spirit which he gives, sends, bestows, or communicates. He receives of the Father the "promise of the Holy Ghost," and sheddeth him forth, <440233>Acts 2:33.
But it may be said, "That if hereby we are united unto Christ, -- namely, by his Spirit, -- then we must be holy and obedient before we so receive him, wherein our union doth consist; for certainly Christ doth not unite ungodly and impure sinners unto himself, which would be the greatest dishonor unto him imaginable. We must, therefore, be holy, obedient, and like unto Christ, before we can be united unto him, and so, consequently, before we receive his Spirit, if thereby we are united to him."
Ans. 1. If this be so, then indeed are we not beholden in the least unto the Spirit of Christ that we are holy, and obedient, and like to Christ; for he that hath the Spirit of Christ is united unto him, and he who is united to him hath his Spirit, and none else. Whatever, therefore is in any man of holiness, righteousness, or obedience, antecedent unto union with Christ, is no especial effect of his Spirit. Wherefore in this case we must purify ourselves without any application of the blood of Christ unto our souls, and we must sanctify ourselves without any especial work of the Spirit of God on our nature. Let them that can, satisfy themselves with these things. For my part, I have no esteem or valuation of that holiness, as holiness, which is not the immediate effect of the Spirit of sanctification in us.
2. It is granted that ordinarily the Lord Christ, by the dispensation of his word, by light and convictions thence ensuing, doth prepare the souls of men in some measure for the inhabitation of his Spirit. The way and manner hereof hath been fully before declared.
3. It is denied that, on this supposition, the Lord Christ doth unite impure or ungodly sinners unto himself, so as that they should be so
629
united, and continue impure and ungodly: for in the same instant wherein anyone is united unto Christ, and by the same act whereby he is so united, he is really and habitually purified and sanctified; for where the Spirit of God is, there is liberty, and purity, and holiness. All acts and duties of holiness are in order of nature consequential hereunto, but the person is quickened, purified, and sanctified in its union.
Whereas, therefore, the Spirit of Christ, communicated from him for our union with him, is the cause and author of all grace and evangelical holiness in us, it is evident that we receive it directly from Christ himself; which gives it the difference from all other habits and acts pleaded for.
(2dly.) The second work of the Spirit is, to communicate all grace unto us from Christ by virtue of that union. I shall take it for granted, until all that hath been before discoursed about the work of the Holy Spirit in our regeneration and sanctification be disproved, that he is the author of all grace and holiness; and when that is disproved, we may part with our Bibles also, as books which do openly and palpably mislead us. And what he so works in us, he doth it in pursuit of his first communication unto us, whereby we are united unto Christ, even for the edification, preservation, and farther sanctification of the mystical body, making every member of it meet for the "inheritance of the saints in light." And in those supplies of grace which he so gives, acted by us in all duties of obedience, consists all the holiness which I desire any acquaintance withal or a participation of.
(3dly.) There is a mystical, spiritual body, whereof Christ is the head, and his church are the members of it. There is, therefore, a union between them in things spiritual, like unto that which is between the head and members of the body of a man in things natural. And this the Scripture, because of the weight and importance of it, with its singular use unto the faith of believers, doth frequently express.
"God hath given him to be the head over all things to the church, which is his body, the fullness of him that filleth all in all," <490122>Ephesians 1:22, 23.
630
"For as the body is one, and hath many members, and all the members of that body, being many, are one body, so also is Christ," 1<461212> Corinthians 12:12.
"Christ is the head, from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love," <490415>Ephesians 4:15, 16.
And the same apostle speaks again to the same purpose, <510219>Colossians 2:19,
"Not holding the Head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God."
Now, it hath been always granted by all them who acknowledge the divine person of the Son of God, or the union of the human nature unto the divine in his person, that the Lord Jesus is the head of his church, in the double sense of that word; for he is the political head of it in a way of rule and government, and he is the really spiritual head, as unto vital influences of grace, unto all his members. The Romanists, indeed, cast some disturbance on the former, by interposing another immediate, ruling, governing head, between him and the catholic church; yet do they not deny but that the Lord Christ, in his own person, is the absolute, supreme king, head, and ruler of the church. And the latter the Socinians cannot grant; for denying his divine person, it is impossible to conceive how the human nature, subsisting alone by itself, should be such an immense fountain of grace as from whence there should be an emanation of it into all the members of the mystical body. But by all other Christians this hath hitherto been acknowledged; and, therefore, there is nothing belongs unto gospel grace or holiness but what is originally derived from the person of Christ, as he is the head of the church. And this is most evidently expressed in the places before alleged; for, 1<461212> Corinthians 12:12, it is plainly affirmed that it is between Christ and the church as it is between the head and the members of the same natural body. Now, not only the whole body hath guidance and direction in the disposal of itself from the head, but every member in particular hath influences of life actually and
631
strength from thence, without which it can neither act, nor move, nor discharge its place or duty in the body. "So also is Christ," saith the apostle. Not only hath the whole mystical body of the church guidance and direction from him, in his laws, rules, doctrine, and precepts, but spiritual life and motion also; and so hath every member thereof, -- they all receive from him grace for holiness and obedience, without which they would be but withered and dead members in the body. But he hath told us that "because he liveth we shall live also," <431419>John 14:19: for the Father having given him to have "life in himself," chapter <430526>5:26, whereon "he quickeneth" with spiritual life "whom he will," verse 21, from that fountain of spiritual life which is in him supplies of the same life are given unto the church; and, therefore, because he liveth we live also, -- that is, a spiritual life here, without which we shall never live eternally hereafter. And, <490415>Ephesians 4:15, 16, the relation of believers unto Christ being stated exactly to answer the relation and union of the members of the body unto the head, it is expressly affirmed that as in the natural body there are supplies of nourishment and natural spirits communicated from the head unto the members, by the subserviency of all the parts of the body, designed unto that purpose, to the growth and increase of the whole in every part: so from Christ, the head of the church, which he is in his divine person as God and man, there is a supply of spiritual life, strength, and nourishment, made unto every member of the body, unto its increase, growth, and edification; for "we are members of his body, of his flesh, and of his bones," chapter <430530>5:30, being made out of him as Eve was out of Adam, yet so continuing in him as to have all our supplies from him; "we in him, and he in us," as he speaks, <431420>John 14:20. And, <510219>Colossians 2:19, it is expressly affirmed that from him, the head, there is nourishment ministered unto the body, unto its increase with the increase of God. And what this spiritual nourishment, supplied unto the souls of believers for their increase and growth from Christ their head, can be, but the emanation from his person and communication with them of that grace which is the principle and spring of all holiness and duties of evangelical obedience, none has as yet undertaken to declare; and if any do deny it, they do what lies in them to destroy the life and overthrow the faith of the whole church of God. Yea, upon such a blasphemous imagination, that there could be an intercision for one moment of influences of spiritual life and grace from the
632
person of Christ unto the church, the whole must be supposed to die and perish, and that eternally.
(4thly.) The whole of what we assert is plainly and evidently proposed in sundry instructive allusions, which are made use of to this purpose. The principal of them is that both laid down and declared by our Savior himself: <431501>John 15:1, 4, 5, "I am the true vine, and my Father is the husbandman. Abide in me, and I in you. As the branch cannot bear fruit of itself, except it abide in the vine; no more can ye, except ye abide in me. I am the vine, and ye are the branches: he that abideth in me, and I in him, the same bringeth forth much fruit: for without me" (or, severed from me, apart from me) "ye can do nothing." The natural in-being of the vine and branches in each other is known unto all, with the reason of it; and so is the way whereby the in-being of the branches in the vine is the cause and means of their fruit-bearing. It is no otherwise but by the communication and derivation of that succus, -- that is, juice and nourishment, -- which alone is the preservative of vegetative life, and the next cause of fruitbearing. In this juice and nourishment all fruit is virtually, yea, also, as to the first matter and substance of it; in and by the branch it is only formed into its proper kind and perfection. Let anything be done to intercept this communication from the vine unto any branch, and it not only immediately loseth all its fruit-bearing power and virtue, but itself also withereth and dieth away. And there is a mutual acting of the vine and branches in this matter. Unto the vine itself it is natural from its own fullness to communicate nourishment unto the branches, -- it doth it from the principle of its nature; and unto the branches it is also natural to draw and derive their nourishment from the vine. "Thus is it," saith the Lord Christ unto his disciples, "between me and you. `I am the vine,' " saith he, " `and ye are the branches.' And there is a mutual in-being between us; I am in you, and ye are in me, by virtue of our union. That now which is expected from you is, that ye bring forth fruit; that is, that ye live in holiness and obedience, unto the glory of God. Unless ye do so ye are no true, real branches in me, whatever outward profession ye may make of your so being." But how shall this be effected? how shall they be able to bring forth fruit? This can be no otherwise done but by their abiding in Christ, and thereby continually deriving spiritual nourishment, -- that is, grace and supplies of holiness, -- from him; "for," saith he, cwri
633
"separate," or apart, "from me, ye can do nothing of this kind." And that is, because nothing becomes fruit in the branch that was not nourishment from the vine. Nothing is duty, nothing is obedience in believers, but what is grace from Christ communicated unto them. The preparation of all fructifying grace is in Christ, as the fruit of the branches is naturally in the vine. And the Lord Christ doth spiritually and voluntarily communicate of this grace unto all believers, as the vine communicates its juice unto the branches naturally; and it is in the new nature of believers to derive it from him by faith. This being done, it is in them turned into particular duties of holiness and obedience. Therefore, it is evident that there is nothing of evangelical holiness in any one person whatever but what is, in the virtue, power, and grace of it, derived immediately from Jesus Christ, by virtue of relation unto him and union with him; and it may be inquired whether this be so with moral virtue or no. The same is taught by our apostle under the similitude of an olive-tree and its branches, <451116>Romans 11:16-24; as also where he is affirmed to be a living stone, and believers to be built on him, as lively stones, into a spiritual house, 1<600204> Peter 2:4, 5.
Particular testimonies do so abound in this case as that I shall only name some few of them: <430114>John 1:14, 16, He is "full of grace and truth. And of his fullness have all we received, and grace for grace." It is of the person of Christ, or the "Word made flesh," the Son of God incarnate, that the Holy Ghost speaketh. He was made flesh, and dwelt among us, full of grace and truth. It is not the fullness of the Deity, as it dwelt in him personally, that is here intended, but that which was in him as he was made flesh, -- that is, in his human nature, as inseparably united unto the divine; an allfullness that he received by the good pleasure or voluntary disposal of the Father, <510119>Colossians 1:19, and, therefore, belongeth not unto the essential fullness of the Godhead. And as to the nature of this fullness, it is said to consist in "grace and truth," that is, the perfection of holiness, -- and knowledge of the whole mind, counsel, and mystery of the will of God. Of this fullness do we "receive grace for grace," -- all the grace, in every kind, whereof we are made partakers in this world. That this fullness in Christ expresseth the inconceivable fullness of his human nature, by virtue of his indissolute personal union, with all graces in their perfection, wherein he received not the Spirit by measure, <430334>John 3:34, is, as I suppose, by all Christians acknowledged; I am sure cannot be denied without the highest
634
impiety and blasphemy. Hence, therefore, the Holy Ghost being witness, do we derive and receive all our grace, everyone according to his measure, <490407>Ephesians 4:7. Wherefore, grace is given unto the Lord Christ in an immeasurable perfection by virtue of his personal union, <510209>Colossians 2:9; and from him is it derived unto us by the gracious inhabitation of his Spirit in us, 1<460619> Corinthians 6:19, <490407>Ephesians 4:7, according unto the degree of participation allotted unto us. This, in the substance of it, is contained in this testimony. There was and is in Jesus Christ a fullness and perfection of all grace; in us of ourselves, or by anything that we have by nature or natural generation, by blood, or the flesh, or the will of man, <430113>John 1:13, there is none at all. Whatever we have is received and derived unto us from the fullness of Christ, which is an inexhaustible fountain thereof, by reason of his personal union.
To the same purpose is he said to be "our life," and "our life to be hid with him in God," <510303>Colossians 3:3, 4. Life is the principle of all power and operation. And the life here intended is that whereby we live to God, the life of grace and holiness; for the actings of it consist in the setting of our affections on heavenly things, and mortifying our members that are on the earth. This life Christ is. He is not so formally; for if he were, then it would not be our life, but his only. He is, therefore, so efficiently, as that he is the immediate cause and author of it, and that as he is now with God in glory. Hence it is said that we live, that is, this life of God, yet so as that we live not of ourselves, but "Christ liveth in us," <480220>Galatians 2:20. And he doth no otherwise live in us but by the communication of vital principles and a power for vital acts; that is, grace and holiness from himself unto us. If he be our life, we have nothing that belongs thereunto, -- that is, nothing of grace or holiness, -- but what is derived unto us from him.
To conclude, we have all grace and holiness from Christ, or we have it of ourselves. The old Pelagian fiction, that we have them from Christ because we have them by yielding obedience unto his doctrine, makes ourselves the only spring and author of them, and on that account [it was] very justly condemned by the church of old, not only as false, but as blasphemous. Whatever, therefore, is not thus derived, thus conveyed unto us, belongs not unto our sanctification or holiness, nor is of the same nature or kind with it. Whatever ability of mind or will may be supposed in us; what
635
application soever of means may be made for the exciting and exercise of that ability; whatever effects, in virtues, duties, all offices of humanity, and honesty, or religious observances, may be produced thereby from them, and wrought by us, -- if it be not all derived from Christ as the head and principle of spiritual life unto us, it is a thing of another nature than evangelical holiness.
(3.) The immediate efficient cause of all gospel holiness is the Spirit of God. This we have sufficiently proved already. And although many cavils have been raised against the manner of his operation herein, yet none has been so hardy as openly to deny that this is indeed his work; for so to do is, upon the matter, expressly to renounce the gospel. Wherefore, we have in our foregoing discourses at large vindicated the manner of his operations herein, and proved that he doth not educe grace by moral applications unto the natural faculties of our minds, but that he creates grace in us by an immediate efficiency of almighty power. And what is so wrought and produced differeth essentially from any natural or moral habits of our minds, however acquired or improved.
(4.) This evangelical holiness is a fruit and effect of the covenant of grace. The promises of the covenant unto this purpose we have before, on other occasions, insisted on. In them doth God declare that he will cleanse and purify our natures, that he will write his law in our hearts, put his fear in our inward parts, and cause us to walk in his statutes; in which things our holiness doth consist. Whoever, therefore, hath anything of it, he doth receive it in the accomplishment of these promises of the covenant: for there are not two ways whereby men may become holy, one by the sanctification of the Spirit according to the promise of the covenant, and the other by their own endeavors without it; though indeed Cassianus, with some of the semi-Pelagians, dreamed somewhat to that purpose. Wherefore, that which is thus a fruit and effect of the promise of the covenant hath an especial nature of its own, distinct from whatever hath not that relation unto the same covenant. No man can ever be made partaker of any the least degree of that grace or holiness which is promised in the covenant, unless it be by virtue and as a fruit of that covenant; for if they might do so, then were the covenant of God of none effect, for what it seems to promise in a peculiar manner may, on this supposition, be attained without it, which renders it an empty name.
636
(5.) Herein consists the image of God, whereunto we are to be renewed. This I have proved before, and shall afterward have occasion to insist upon. Nothing less than the entire renovation of the image of God in our souls will constitute us evangelically holy. No series of obediential actings, no observance of religious duties, no attendance unto actions amongst men as morally virtuous and useful, how exact soever they may be, or how constant soever we may be unto them, will ever render us lovely or holy in the sight of God, unless they all proceed from the renovation of the image of God in us, or that habitual principle of spiritual life and power which renders us conformable unto him.
From what hath been thus briefly discoursed, we may take a prospect of that horrible mixture of ignorance and impudence wherewith some contend that the practice of moral virtue is all the holiness which is required of us in the gospel, neither understanding what they say nor whereof they do affirm. But yet this they do with so great a confidence as to despise and scoff at anything else which is pleaded to belong thereunto. But this pretense, notwithstanding all the swelling words of vanity wherewith it is set off and vended, will easily be discovered to be weak and frivolous; for, --
1. The name or expression itself is foreign to the Scripture, not once used by the Holy Ghost to denote that obedience which God requireth of us in and according to the covenant of grace. Nor is there any sense of it agreed upon by them who so magisterially impose it on others: yea, there are many express contests about the signification of these words, and what it is that is intended by them, which those who contend about them are not ignorant of; and yet have they not endeavored to reduce the sense they intend unto any expression used concerning the same matter in the gospel. But all men must needs submit unto it, that at least the main part, if not the whole of religion, consists in moral virtue, though it be altogether uncertain what they intend by the one or the other! These are they who scarce think anything intelligible when declared in the words of the Scripture, which one hath openly traduced as a "ridiculous jargon." They like not, they seem to abhor, the speaking of spiritual things in the words which the Holy Ghost teacheth: the only reason whereof is, because they understand not the things themselves; and whilst they are "foolishness" unto any, it is no wonder the terms whereby they are declared seem also
637
so to be. But such as have received the Spirit of Christ, and do know the mind of Christ (which profane scoffers are sufficiently remote from), do best receive the truth and apprehend it, when declared not in "the words which man's wisdom teacheth, but which are taught by the Holy Ghost." It is granted to be the wisdom and skill of men farther to explain and declare the truths that are taught in the gospel, by sound and wholesome words of their own; which yet all of them, as to their propriety and significancy, are to be tried and measured by the Scripture itself. But we have a new way of teaching spiritual things, sprung up among some, who, being ignorant of the whole mystery of the gospel, and therefore despising it, would debase all the glorious truths of it, and the declaration made of them, into dry, barren, sapless, philosophical notions and terms, and those the most common, obvious, and vulgar that ever obtained among the heathen of old. "Virtuous living," they tell us, "is the way to heaven;" but what this virtue is, or what is a life of virtue, they have added as little in the declaration of as any persons that ever made such a noise about them.
2. That ambiguous term moral hath, by usage, obtained a double signification, with respect unto an opposition unto other things, which either are not so or are more than so; for sometimes it is applied unto the worship of God, and so is opposed unto instituted. That religious worship which is prescribed in the decalogue or required by the law of creation is commonly called "moral," and that in opposition unto those rites and ordinances which are of a superadded, arbitrary institution. Again, it is opposed unto things that are more than merely moral, -- namely, spiritual, theological, or divine. So the graces of the Spirit, as faith, love, hope, in all their exercise, whatever they may have of morality in them, or however they may be exercised in and about moral things and duties, yet because of sundry respects wherein they exceed the sphere of morality, are called graces and duties, theological, spiritual, supernatural, evangelical, divine; in opposition unto all such habits of the mind and duties as, being required by the law of nature, and as they are so required, are merely moral. In neither sense can it with any tolerable congruity of speech be said that moral virtue is our holiness, especially the whole of it. But because the duties of holiness have, the most of them, a morality in them, as moral is opposed to instituted, some would have them have nothing also in them, as moral is opposed to supernatural and theological. But that
638
the principle and acts of holiness are of another special nature hath been sufficiently now declared.
3. It is, as was before intimated, somewhat uncertain what the great pleaders for moral virtue do intend by it. Many seem to design no more but that honesty and integrity of life which was found among some of the heathens in their virtuous lives and actions; and, indeed, it were heartily to be wished that we might see more of it amongst some that are called Christians, for many things they did were materially good and useful unto mankind. But let it be supposed to be never so exact, and the course of it most diligently attended unto, I defy it as to its being the holiness required of us in the gospel, according unto the terms of the covenant of grace; and that because it hath none of those qualifications which we have proved essentially to belong thereunto. And I defy all the men in the world to prove that this moral virtue is the sum of our obedience to God, whilst the gospel is owned for a declaration of his will and our duty. It is true, all the duties of this moral virtue are required of us, but in the exercise of every one of them there is more required of us than belongs unto their morality, -- as, namely, that they be done in faith and love to God through Jesus Christ; and many things are required of us as necessary parts of our obedience which belong not thereunto at all.
4. Some give us such a description of morality as that "it should be of the same extent with the light and law of nature, or the dictates of it as rectified and declared unto us in the Scripture;" and this, I confess, requires of us the obedience which is due towards God by the law of our creation, and according to the covenant of works materially and formally. But what is this unto evangelical holiness and obedience? Why, it is alleged that "religion before the entrance of sin and under the gospel is one and the same; and therefore there is no difference between the duties of obedience required in the one and the other." And it is true that they are so far the same as that they have the same Author, the same object, the same end; and so also had the religion under the law, which was, therefore, so far the same with them; but that they are the same as to all the acts of our obedience and the manner of their performance is a vain imagination. Is there no alteration made in religion by the interposition of the person of Christ to be incarnate, and his mediation? no augmentation of the object of faith? no change in the abolishing of the old covenant and the
639
establishment of the new, the covenant between God and man being that which gives the especial form and kind unto religion, the measure and denomination of it? no alteration in the principles, aids, assistances, and whole nature of our obedience unto God? The whole mystery of godliness must be renounced if we intend to give way unto such imaginations. Be it so, then, that this moral virtue and the practice of it do contain and express all that obedience, materially considered, which was required by the law of nature in the covenant of works, yet I deny it to be our holiness or evangelical obedience; and that, as for many other reasons, so principally because it hath not that respect unto Jesus Christ which our sanctification hath.
5. If it be said that by this moral virtue they intend no exclusion of Jesus Christ, but include a respect unto him, I desire only to ask whether they design by it such a habit of mind, and such acts thence proceeding, as have the properties before described, as to their causes, rise, effects, use, and relation unto Christ and the covenant, such as are expressly and plainly in the Scripture assigned unto evangelical holiness? Is this moral virtue that which God hath predestinated or chosen us unto before the foundation of the world? Is it that which he worketh in us in the pursuit of electing love? Is it that which gives us a new heart, with the law of God written in it? Is it a principle of spiritual life, disposing, inclining, enabling us to live to God, according to the gospel, produced in us by the effectual operation of the Holy Ghost, not educed out of the natural powers of our own souls by the mere application of external means? Is it that which is purchased and procured for us by Jesus Christ, and the increase whereof in us he continueth to intercede for? Is it the image of God in us, and doth our conformity unto the Lord Christ consist therein? If it be so, if moral virtue answer all these properties and adjuncts of holiness, then the whole contest in this matter is, whether the Holy Spirit or these men be wisest, and know best how to express the things of God rationally and significantly. But if the moral virtue they speak of be unconcerned in these things, if none of them belongs unto it, if it may and doth consist without it, it will appear at length to be no more, as to our acceptance before God, than what one of the greatest moralists in the world complained that he found it when he was dying, -- "a mere empty name." But this fulsome Pelagian figment of a holiness, or evangelical righteousness, whose
640
principle should be natural reason, and whose rule is the law of nature as explained in the Scripture, whose use and end is acceptation with God and justification before him, -- whereby those who plead for it, the most of them, seem to understand no more but outward acts of honesty, nor do practice so much, -- being absolutely opposite unto and destructive of the grace of our Lord Jesus Christ, being the mere doctrine of the Quakers, by whom it is better and more intelligibly expressed than by some new patrons of it amongst us, will not, in the examination of it, create any great trouble unto such as look upon the Scripture to be a revelation of the mind of God in these things.
641
CHAPTER 7.
OF THE ACTS AND DUTIES OF HOLINESS.
Actual inherent righteousness in duties of holiness and obedience explained -- The work of the Holy Spirit with respect thereunto -- Distribution of the positive duties of holiness -- Internal duties of holiness -- External duties and their difference -- Effectual operation of the Holy Spirit necessary unto every act of holiness -- Dependence on providence with respect unto things natural, and on grace with respect unto things supernatural, compared -- Arguments to prove the necessity of actual grace unto every duty of holiness -- Contrary designs and expressions of the Scripture and some men about duties of holiness.
II. THE second part of the work of the Spirit of God in our sanctification
respects the acts and duties of holy obedience; for what we have before treated of chiefly concerns the principle of it as habitually resident in our souls, and that both as unto its first infusion into us, as also its preservation and increase in us. But we are not endued with such a principle or power to act it at our pleasure, or as we see good, but God, moreover, "worketh in us both to will and to do of his good pleasure." And all these acts and duties of holiness or gospel obedience are of two sorts, or may be referred unto two heads: -- First, Such as have the will of God in positive commands for their object, which they respect in duties internal and external, wherein we do what God requireth. Secondly, Such as respect divine prohibitions, which consist in the actings of grace or holiness in an opposition unto or the mortification of sin. And what is the work of the Holy Spirit, what is the aid which he affords us, in both these sorts of duties, must be declared: --
1. The acts and duties of the first sort, respecting positive divine commands, fall under a double distinction; for they are in their own nature either,
(1.) Internal only, or,
642
(2.) External also. There may be internal acts of holiness that have no external effects; but no external acts or duties are any part of holiness which are only so and no more: for it is required thereunto that they be quickened and sanctified by internal actings of grace. Two persons may, therefore, at the same time, perform the same commanded duties, and in the same outward manner, yet may it be the duty of evangelical holiness in the one and not in the other; as it was with Cain and Abel, with the other apostles and Judas: for if faith and love be not acted in either of them, what they do is duty but equivocally, properly it is not so.
(1.) By the duties of holiness that are internal only, I intend all acts of faith, love, trust, hope, fear, reverence, delight, that have God for their immediate object, but go not forth nor exert themselves in any external duties. And in these doth our spiritual life unto God principally consist; for they are as the first acts of life, which principally evidence the strength or decays of it. And from these we may take the best measure of our spiritual health and interest in holiness; for we may abound in outward duties, and yet our hearts be very much alienated from the life of God: yea, sometimes men may endeavor to make up what is wanting with them by a multitude of outward duties, and so have "a name to live" when they are "dead," wherein the true nature of hypocrisy and superstition doth consist, <230111>Isaiah 1:11-15. But when the internal actings of faith, -- fear, trust, and love, -- abound and are constant in us, they evidence a vigorous and healthy condition of soul.
(2.) Duties that are external, also, are of two sorts, or are distinguished with respect unto their objects and ends; for, --
[1.] God himself is the object and end of some of them, as of prayer and praises, whether private or more solemn. And of this nature are all those which are commonly called "duties of the first table;" all such as belong unto the sanctification of the name of God in his worship.
[2.] Some respect men of all sorts in their various capacities, and our various relations unto them, or have men for their object, but God for their end. And among these, also, I include those which principally regard ourselves, or our own persons. The whole of what we intend is summarily expressed by our apostle, <560212>Titus 2:12.
643
Concerning all these acts and duties, whether internal only or external also, whether their proper object be God, ourselves, or other men, so far as they are acts of holiness and are accepted with God, they proceed from a peculiar operation of the Holy Spirit in us. And herein, to make our intention the more evident, we may distinctly observe, --
(1.) That there is in the minds, wills, and affections of all believers, a meetness, fitness, readiness, and habitual disposition unto the performance of all acts of obedience towards God, all duties of piety, charity, and righteousness, that are required of them; and hereby are they internally and habitually distinguished from them that are not so. That it is so with them, and whence it comes to be so, we have before declared. This power and disposition is wrought and preserved in them by the Holy Ghost.
(2.) No believer can of himself act, -- that is, actually exert or exercise, -- this principle or power of a spiritual life, in any one instance of any duty, internal or external, towards God or men, so as that it shall be an act of holiness, or a duty accepted with God. He cannot, I say, do so of himself, by virtue of any power habitually inherent in him. We are not in this world intrusted with any such spiritual ability from God, as without farther actual aid and assistance to do anything that is good. Therefore, --
(3.) That which at present I design to prove is, That the actual aid, assistance, and internal operation of the Spirit of God is necessary, required, and granted, unto the producing of every holy act of our minds, wills, and affections, in every duty whatever; or, That notwithstanding the power or ability which believers have received in or by habitual grace, they still stand in need of actual grace, in, for, and unto every single gracious, holy act or duty towards God. And this I shall now a little farther explain, and then confirm.
As it is in our natural lives with respect unto God's providence, so it is in our spiritual lives with respect unto his grace. He hath in the works of nature endowed us with a vital principle, or an act of the quickening soul upon the body, which is quickened thereby. By virtue hereof we are enabled unto all vital acts, whether natural and necessary or voluntary, according to the constitution of our being, which is intellectual.
644
"God breathed into man the breath of life; and man became a living soul," <010207>Genesis 2:7.
Giving him a principle of life, he was fitted for and enabled unto all the proper acts of that life; for a principle of life is an ability and disposition unto acts of life. But yet, whosoever is thus made a living soul, whosoever is endued with this principle of life, he is not able originally, without any motion or acting from God as the first cause, or independently of him, to exert or put forth any vital act. That which hath not this principle, as a dead carcass, hath no meetness unto vital actions, nor is capable either of motion or alteration, but as it receives impressions from an outward principle of force or an inward principle of corruption. But he in whom it is hath a fitness, readiness, and habitual power for all vital actions, yet so as without the concurrence of God in his energetical providence, moving and acting of him, he can do nothing; for "in God we live, and move, and have our being," <441728>Acts 17:28. And if anyone could of himself perform an action without any concourse of divine operation, he must himself be absolutely the first and only cause of that action, -- that is, the creator of a new being.
It is so as unto our spiritual life. We are, by the grace of God through Jesus Christ, furnished with a principle of it, in the way and for the ends before described. Hereby are we enabled and disposed to live unto God, in the exercise of spiritually vital acts, or the performance of duties of holiness. And he who hath not this principle of spiritual life is spiritually dead, as we have at large before manifested, and can do nothing at all that is spiritually good. He may be moved unto, and, as it were, compelled by the power of convictions, to do many things that are materially so; but that which is on all considerations spiritually good and accepted with God, he can do nothing of. The inquiry is, what believers themselves, who have received this principle of spiritual life and are habitually sanctified, can do as to actual duties by virtue thereof, without a new immediate assistance and working of the Holy Spirit in them; and I say, they can no more do anything that is spiritually good, without the particular concurrence and assistance of the grace of God unto every act thereof, than a man can naturally act, or move, or do anything in an absolute independency of God, his power and providence. And this proportion between the works
645
of God's providence and of his grace the apostle expresseth, <490210>Ephesians 2:10,
"We are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them."
God at the beginning made all things by a creating power, producing them out of nothing, and left them not merely to themselves and their own powers when so created, but he upholds, supports, sustains, and preserves them in the principles of their being and operations, acting powerfully in and by them, after their several kinds. Without his supportment of their being, by an actual incessant emanation of divine power, the whole fabric of nature would dissolve into confusion and nothing; and without his influence into and concurrence with their ability for operation by the same power, all things would be dead and deformed, and not one act of nature be exerted. So also is it in this work of the new creation of all things by Jesus Christ. "We are God's workmanship;" he hath formed and fashioned us for himself, by the renovation of his image in us. Hereby are we fitted for good works and the fruits of righteousness, which he appointed as the way of our living unto him. This new creature, this divine nature in us, he supporteth and preserveth, so as that without his continual influential power, it would perish and come to nothing. But this is not all; he doth moreover act it, and effectually concur to every singular duty, by new supplies of actual grace. So, then, that which we are to prove is, that there is an actual operation of the Holy Ghost in us, necessary unto every act and duty of holiness whatever, without which none either will or can be produced or performed by us; which is the second part of his work in our sanctification. And there are several ways whereby this is confirmed unto us: --
[1.] The Scripture declares that we ourselves cannot, in and by ourselves, -- that is, by virtue of any strength or power that we have received, -- do anything that is spiritually good. So our Savior tells his apostles when they were sanctified believers, and in them all that are so, "Without me ye can do nothing," <431505>John 15:5; -- cwri
646
receives not continual supplies of nourishment from them, if their influence into it be by any means intercepted, it proceeds not in its growth, it brings forth no fruit, but is immediately under decay. It is so, saith our Savior, with believers in respect unto him. Unless they have continual, uninterrupted influences of grace and spiritually vital nourishment from him, they can do nothing. "Without me," expresseth a denial of all the spiritual aid that we have from Christ. On supposition hereof "we can do nothing," -- that is, by our own power, or by virtue of any habit or principle of grace we have received; for when we have received it, what we can do thereby without farther actual assistance, we can do of ourselves. "Ye can do nothing," that is, which appertains to fruit-bearing unto God. In things natural and civil we can do somewhat, and in things sinful too much; we need no aid or assistance for any such purpose; -- but in fruit-bearing unto God we can do nothing. Now, every act of faith and love, every motion of our minds or affections towards God, is a part of our fruit-bearing; and so, unquestionably, are all external works and duties of holiness and obedience. Wherefore, our Savior himself being judge, believers, who are really sanctified and made partakers of habitual grace, yet cannot of themselves, without new actual aid and assistance of grace from him, do anything that is spiritually good or acceptable with God.
Our apostle confirmeth the same truth, 2<470304> Corinthians 3:4, 5,
"And such trust have we through Christ to God-ward: not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God."
It is a great and eminent grace which he declareth that he was acting, -- namely, trust in God through Christ in the discharge of his ministry, and for the blessed success thereof; but he had no sooner expressed it than he seems to be jealous lest he should appear to have assumed something to himself in this work, or the trust he had for its success. This no man was ever more cautious against; and indeed it was incumbent on him so to be, because he was appointed to be the principal minister and preacher of the grace of Jesus Christ. Therefore, I say, he adds a caution against any such apprehensions, and openly renounceth any such power, ability, or sufficiency in himself, as that by virtue thereof he could act so excellent a
647
grace or perform so great a duty: "Not that we are sufficient of ourselves." And in this matter he hath not only, in places innumerable, asserted the necessity and efficacy of grace, with our impotency without it, but in his own instance he hath made such a distinction between what was of himself and what of grace, with such an open disclaimer of any interest of his own in what was spiritually good, distinct from grace, as should be sufficient with all sober persons to determine all differences in this case. See 1<461510> Corinthians 15:10, <480220>Galatians 2:20, and this place. I assume no such thing to myself, I ascribe no such thing unto any other, as that I or they should have in ourselves a sufficiency unto any such purpose; for our apostle knew nothing of any sufficiency that needed any other thing to make it effectual. And he doth not exclude such a sufficiency in ourselves with respect unto eminent actings of grace and greater duties, but with respect unto every good thought, or whatever may have a tendency unto any spiritual duty. We cannot conceive, we cannot engage in the beginning of, any duty by our own sufficiency; for it is the beginning of duties which the apostle expresseth by "thinking," our thoughts and projections being naturally the first thing that belongs unto our actions. And this he doth as it were on purpose to obviate that Pelagian fiction, that the beginning of good was from ourselves, but we had the help of grace to perfect it. "But what then? if we have no such sufficiency, to what purpose should we set about the thinking or doing of anything that is good? Who will be so unwise as to attempt that which he hath no strength to accomplish? And doth not the apostle hereby deny that he himself had performed any holy duties, or acted any grace, or done anything that was good, seeing he had no sufficiency of himself so to do?" To obviate this cavil, he confines this denial of a sufficiency unto "ourselves;" we have it not of ourselves. "But," saith he, "our sufficiency is of God," -- that is, we have it by actual supplies of grace, necessary unto every duty. And how God communicates this sufficiency, and how we receive it, he declares, 2<470908> Corinthians 9:8,
"God is able to make all grace abound toward you; that ye, always having all sufficiency in all things, may abound to every good work."
God manifests the abounding of grace towards us when he works an effective sufficiency in us; which he doth so as to enable us to abound in
648
good works or duties of holiness. These are those supplies of grace which God gives us unto all our duties, as he had promised unto him in his own case, chapter <471209>12:9.
And this is the first demonstration of the truth proposed unto consideration, -- namely, the testimonies given in the Scripture that believers themselves cannot of themselves perform any acts or duties of holiness, anything that is spiritually good. Therefore, these things are effects of grace, and must be wrought in us by the Holy Ghost, who is the immediate author of all divine operations.
[2.] All actings of grace, all good duties, are actually ascribed unto the operation of the Holy Ghost. The particular testimonies hereunto are so multiplied in the Scripture as that it is not convenient nor indeed possible to call them over distinctly; some of them, in a way of instance, may be insisted on, and reduced unto three heads: --
1st. There are many places wherein we are said to be led, guided, acted by the Spirit, to live in the Spirit, to walk after the Spirit, to do things by the Spirit, that dwelleth in us: for nothing in general can be intended in these expressions but the actings of the Holy Spirit of God upon our souls; in a compliance wherewith, as acting when we are acted by him, our obedience unto God according to the gospel doth consist: <480516>Galatians 5:16, "Walk in the Spirit." To walk in the Spirit is to walk in obedience unto God, according to the supplies of grace which the Holy Ghost administers unto us; for so it is added, that "we shall not then fulfill the lusts of the flesh," -- that is, we shall be kept up unto holy obedience and the avoidance of sin. So are we said to be "led of the Spirit," verse 18, being acted by him, and not by the vicious, depraved principles of our corrupted nature. <450804>Romans 8:4, "Walk not after the flesh, but after the Spirit." To walk after the flesh is to have the principle of indwelling sin acting itself in us unto the production and perpetration of actual sins. Wherefore, to walk after the Spirit is to have the Spirit acting in us, to the effecting of all gracious acts and duties. And this is given unto us in command, that we neglect not his motions in us, but comply with them in a way of diligence and duty: see verses 14, 15. So are we enjoined to attend unto particular duties through "the Holy Ghost which dwelleth in us," 2<550114> Timothy 1:14; that is, through his assistance, without which we can do nothing.
649
2dly. As we are said to be led and acted by him, so he is declared to be the author of all gracious actings in us: <480522>Galatians 5:22, 23,
"The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance."
All these things are wrought and brought forth in us by the Spirit, for they are his fruits. And not only the habit of them, but all their actings, in all their exercise, are from him. Every act of faith is faith, and every act of love is love, and consequently no act of them is of ourselves, but every one of them is a fruit of the Spirit of God. So in another place he adds a universal affirmative, comprehending all instances of particular graces and their exercise: <490509>Ephesians 5:9, "The fruit of the Spirit is in all goodness and righteousness and truth." Unto these three heads all actings of grace, all duties of obedience, all parts of holiness, may be reduced. And it is through the supplies of the Spirit that he trusteth for a good issue of his obedience, <500119>Philippians 1:19. So is it expressly in the promise of the covenant, <263627>Ezekiel 36:27,
"I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments, and do them."
This is the whole that God requireth of us, and it is all wrought in us by his Spirit. So also, chapter <261119>11:19, 20; <243239>Jeremiah 32:39, 40. All the obedience and holiness that God requires of us in the covenant, all duties and actings of grace, are promised to be wrought in us by the Spirit, after we are assured that of ourselves we can do nothing.
3dly. Particular graces and their exercise are assigned unto his acting and working in us: <480505>Galatians 5:5, "We through the Spirit wait for the hope of righteousness by faith." The hope of the righteousness of faith is the thing hoped for thereby. All that we look for or expect in this world or hereafter is by the righteousness of faith. Our quiet waiting for this is an especial gospel grace and duty. This we do not of ourselves, but "through the Spirit:" We "worship God in the Spirit," <500303>Philippians 3:3; love the brethren "in the Spirit," <510108>Colossians 1:8; we "purify our souls in obeying the truth through the Spirit unto unfeigned love of the brethren," 1<600122> Peter 1:22. See <490117>Ephesians 1:17; <440931>Acts 9:31; <450505>Romans 5:5, 8:15, 23, 26; 1<520106> Thessalonians 1:6; <451417>Romans 14:17, 15:13, 16. Of faith it is said
650
expressly that it is "not of ourselves; it is the gift of God," <490208>Ephesians 2:8.
[3.] There are testimonies that are express unto the position as before laid down: Philippians 2:13, "It is God who worketh in you both to will and to do of his good pleasure." The things thus wrought are all things that appertain unto our obedience and salvation, as is evident from the connection of the words with verse 12, "Work out your salvation with fear and trembling." Hereunto two things are required: --
1st. Power for such operations, or for all the duties of holiness and obedience that are required of us. That this we are endued withal, that this is wrought in us, bestowed upon us, by the Holy Ghost, hath been before abundantly confirmed. But when this is done for us, is there aught else yet remaining to be done? Yea,
2dly. There is the actual exercise of the grace we have received. How may this be exercised? All the whole work of grace consists in the internal acts of our wills, and external operations in duties suitable thereunto. This, therefore, is incumbent on us, this we are to look unto in ourselves, it is our duty so to do, -- namely, to stir up and exercise the grace we have received in and unto its proper operations. But it is so our duty as that of ourselves we cannot perform it. It is God who worketh effectually in us all those gracious acts of our wills, and all holy operations in a way of duty. Every act of our wills, so far as it is gracious and holy, is the act of the Spirit of God efficiently; he "worketh in us to will," or the very act of willing. To say he doth only persuade us, or excite and stir up our wills by his grace, to put forth their own acts, is to say he doth not do what the apostle affirms him to do; for if the gracious actings of our wills be so our own as not to be his, he doth not work in us to will, but only persuadeth us so to do. But the same apostle utterly excludeth this pretense: 1<461510> Corinthians 15:10, "I labored abundantly; yet not I, but the grace of God which was with me." He had a necessity incumbent on him of declaring the great labor he had undergone, and the pains he had taken in "preaching of the gospel;" but yet immediately, lest anyone should apprehend that he ascribed anything to himself, any gracious, holy actings in those labors, he adds his usual epanorthosis, "Not I;" -- "Let me not be mistaken; it was not I, by any power of mine, by any thing in me, but it was all wrought in
651
me by the free grace of the Spirit of God." "Not I, but grace," is the apostle's assertion. Suppose now that God by his grace doth no more but aid, assist, and excite the will in its actings, that he doth not effectually work all the gracious actings of our souls in all our duties, the proposition would hold on the other hand, "Not grace, but I," seeing the principal relation of the effect is unto the next and immediate cause, and thence hath it its denomination. And as he worketh them "to will" in us, so also "to do," -- that is, effectually to perform those duties whereunto the gracious actings of our wills are required.
And what hath been spoken may suffice to prove that the Holy Spirit, as the author of our sanctification, worketh also in us all gracious acts of faith, love, and obedience, wherein the first part of our actual holiness and righteousness doth consist. And the truth thus confirmed may be farther improved unto our instruction and edification.
(1.) It is easily hence discernible how contrary are the designs and expressions of the Scripture and the notions of some men among us. There is not anything that is good in us, nothing that is done well by us in the way of obedience, but the Scripture expressly and frequently assigns it unto the immediate operations of the Holy Spirit in us. It doth so in general as to all gracious actings whatever; and not content therewith, it proposeth every grace and every holy duty, distinctly affirming the Holy Ghost to be the immediate author of them. And when it comes to make mention of us, it positively, indeed, prescribes our duty to us, but as plainly lets us know that we have no power in or from ourselves to perform it. But some men speak, and preach, and write, utterly to another purpose. The freedom, liberty, power and ability of our own wills; the light, guidance, and direction of our own minds or reasons; and from all, our own performance of all the duties of faith and obedience, -- are the subjects of their discourses, and that in opposition unto what is ascribed in the Scriptures unto the immediate operations of the Holy Ghost. They are all for grace: "Not I, but grace; not I, but Christ; without him we can do nothing." These are all for our wills: "Not grace, but our wills do all." It is not more plainly affirmed in the Scripture that God created heaven and earth, that he sustains and preserves all things by his power, than that he creates grace in the hearts of believers, preserves it, acts it, and makes it effectual, working all our works for us and all our duties in us. But
652
evasions must be found out, -- strange, forced, uncouth senses must be put upon plain, frequently-repeated expressions, -- to secure the honor of our wills, and to take care that all the good we do may not be assigned to the grace of God. To this purpose distinctions are coined, evasions invented, and such an explanation is given of all divine operations as renders them useless and insignificant. Yea, it is almost grown, if not criminal, yet weak and ridiculous, in the judgment of some, that any should assign those works and operations to the Spirit of God which the Scripture doth, in the very words that the Scripture useth. To lessen the corruption and depravation of our nature by sin; to extol the integrity and power of our reason; to maintain the freedom and ability of our wills in and unto things spiritually good; to resolve the conversion of men unto God into their natural good dispositions, inclinations, and the right use of their reason; to render holiness to be only a probity of life or honesty of conversation, upon rational motives and considerations, -- are the things that men are now almost wearied with the repetition of. Scarce a person that hath confidence to commence for reputation in the world, but immediately he furnisheth himself with some new tinkling ornaments for these old Pelagian figments. But whoever shall take an impartial view of the design and constant doctrine of the Scripture in this matter will not be easily carried away with the plausible pretences of men exalting their own wills and abilities, in opposition to the Spirit and grace of God by Jesus Christ.
(2.) From what hath been discoursed, a farther discovery is made of the nature of gospel obedience, of all the acts of our souls therein, and of the duties that belong thereunto. It is commonly granted that there is a great difference between the acts and duties that are truly gracious, and those which are called by the same name that are not so, as in any duties of faith, of prayer, of charity. But this difference is supposed generally to be in the adjuncts of those duties, in some properties of them, but not in the kind, nature, or substance of the acts of our minds in them. Nay, it is commonly said that whereas wicked men are said to believe, and do many things gladly in a way of obedience, what they so do is, for the substance of the acts they perform, the same with those of them who are truly regenerated and sanctified; they may differ in their principle and end, but as to their substance or essence they are the same. But there is no small mistake
653
herein. All gracious actings of our minds and souls, whether internal only, in faith, love, or delight, or whether they go out unto external duties required in the gospel, being wrought in us by the immediate efficacy of the Spirit of grace, differ in their kind, in their essence and substance of the acts themselves, from whatever is not so wrought or effected in us; for whatever may be done by anyone, in any acting of common grace or performance of any duty of obedience, being educed out of the power of the natural faculties of men, excited by convictions, as directed and enforced by reasons and exhortations, or assisted by common aids, of what nature soever, they are natural as to their kind, and they have no other substance or being but what is so. But that which is wrought in us by the especial grace of the Holy Ghost, in the way mentioned, is supernatural, as being not educed out of the powers of our natural faculties, but an immediate effect of the almighty supernatural efficacy of the grace of God. And, therefore, the sole reason why God accepts and rewards duties of obedience in them that are sanctified, and regardeth not those which for the outward matter and manner of performance are the same with them (as unto Abel and his offering he had respect, but he had no respect unto Cain and his offering, <010404>Genesis 4:4, 5), is not taken from the state and condition of the persons that perform them only, though that also has an influence thereinto, but from the nature of the acts and duties themselves also. He never accepts and rejects duties of the same kind absolutely with respect unto the persons that do perform them. The duties themselves are of a different kind. Those which he accepts are supernatural effects of his own Spirit in us, whereon he rewardeth and crowneth the fruits of his own grace; and as for what he rejects, whatever appearance it may have of a compliance with the outward command, it hath nothing in it that is supernaturally gracious, and so is not of the same kind with what he doth accept.
654
CHAPTER 8.
MORTIFICATION OF SIN, THE NATURE AND CAUSES OF IT.
Mortification of sin, the second part of sanctification -- Frequently prescribed and enjoined as a duty -- What the name signifies, with the reason thereof; as also that of crucifying sin -- The nature of the mortification of sin explained -- Indwelling sin, in its principle, operations, and effects, the object of mortification -- Contrariety between sin and grace -- Mortification a part-taking with the whole interest of grace against sin -- How sin is mortified, and why the subduing of it is so called -- Directions for the right discharge of this duty -- Nature of it unknown to many -- The Holy Spirit the author and cause of mortification in us -- The manner of the operation of the Spirit in the mortification of sin -- Particular means of the mortification of sin -- Duties necessary unto the mortification of sin, directed unto by the Holy Ghost -- Mistakes and errors of persons failing in this matter -- How spiritual duties are to be managed, that sin may be mortified -- Influence of the virtue of the death of Christ, as applied by the Holy Spirit, into the mortification of sin.
2. THERE is yet another part or effect of our sanctification by the Holy Ghost, which consisteth in and is called mortification of sin. As what we have already insisted on concerneth the improvement and practice of the principle of grace, wherewithal believers are endued; so what we now propose concerneth the weakening, impairing, and destroying of the contrary principle of sin, in its root and fruits, in its principle and actings. And whereas the Spirit of God is everywhere said to sanctify us, we ourselves are commanded and said constantly to mortify our sins: for sanctification expresseth grace communicated and received in general; mortification, grace as so received, improved, and acted unto a certain end. And I shall be brief in the handling of it, because I have formerly published a small discourse on the same subject. f138 And there are two things that I shall speak unto: -- First, The nature of the duty itself; Secondly, The
655
manner how it is wrought in us by the Holy Ghost, which I principally intend.
It is known that this duty is frequently enjoined and prescribed unto us: <510305>Colossians 3:5, "Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry." `En tw|~ feug> ein, may be supplied. "`Mortify your members which are upon the earth,' -- that is, your carnal, earthly affections; avoiding (or `by avoiding') `fornication,'" etc.: and so a distinction is made between carnal affections and their fruits. Or, the special sins mentioned are instances of these carnal affections: "Mortify your carnal affections," -- namely, fornication and the like; wherein there is a metonymy of the effect for the cause. And they are called "our members," --
(1.) Because, as the whole principle of sin, and course of sinning which proceedeth from it, is called the "body of sin," <450606>Romans 6:6, or the "body of the sins of the flesh," <510211>Colossians 2:11, with respect thereunto these particular lusts are here called the members of that body, "Mortify your members;" for that he intends not the parts or members of our natural bodies, as though they were to be destroyed, as they seem to imagine who place mortification in outward afflictions and macerations of the body, he adds, ta< epj i< thv~ ghv~ , "that are on the earth," -- that is, earthly, carnal, and sensual.
(2.) These affections and lusts, the old man, -- that is, our depraved nature, -- useth naturally and readily, as the body doth its members; and, which adds efficacy unto the allusion, by them it draws the very members of the body into a compliance with it and the service of it, against which we are cautioned by our apostle: <450612>Romans 6:12, "Let not sin therefore reign in your mortal bodies" (that is, our natural bodies), "that ye should obey it in the lusts thereof;" -- which exhortation he pursues, verse 19, "As ye have yielded your members servants to uncleanness and to iniquity unto iniquity; even so now yield your members servants to righteousness unto holiness;" which some neglecting, do take "the members of Christ," -- that is, of their own bodies, which are the members of Christ, -- and make them the "members of an harlot," 1<460615>
656
Corinthians 6:15. And many other commands there are to the same purpose, which will afterward occur.
And concerning this great duty we may consider three things: --
(1.) The name of it, whereby it is expressed;
(2.) The nature of it, wherein it consists;
(3.) The means and way whereby it is effected and wrought.
(1.) For the name, it is two ways expressed, and both of them metaphorical: --
[1.] By nekrou~n and qanatoun~ , which we render "to mortify ourselves." The first is used, <510305>Colossians 3:5, nekrw>sate, which is "mortify," -- that is, extinguish and destroy all that force and vigor of corrupted nature which inclines to earthly, carnal things, opposite unto that spiritual, heavenly life and its actings which we have in and from Christ, as was before declared. Nekrow> is eneco, morte macto, -- "to kill," "to affect with or destroy by death." But yet this word is used by our apostle not absolutely to destroy and to kill, so as that that which is so mortified or killed should no more have any being, but that it should be rendered useless as unto what its strength and vigor would produce. So he expresseth the effects of it in the passive word, Ouj katenoh> se to< eaJ utou~ swm~ a hd] h nekekwmen> on, <450419>Romans 4:19; -- "He considered not his own body now dead," "now mortified." The body of Abraham was not then absolutely dead, only the natural force and vigor of it was exceedingly abated. And so he seems to mollify this expression, <581112>Hebrews 11:12, `Af enJ ov< egj ennh.qhsan kai< taut~ a nenekrwmen> ou, which we well render, "Of one, and him as good as dead," tau~ta intimating a respect unto the thing treated of. So that nekroun~ , "to mortify," signifies a continued act, in taking away the power and force of anything until it come to be nenekrwme>non, "dead," unto some certain ends or purposes, as we shall see it is in the mortification of sin. <450813>Romans 8:13, "If ye through the Spirit do mortify the deeds of the body, ye shall live," -- qanatout~ e, another word to the same purpose. It signifies, as the other doth, "to put to death;" but it is used in the present tense, to denote that it is a work which must be always doing: "If ye do mortify," -- that is, "If ye are always and constantly employed in that
657
work." And what the apostle here calls tav< pra>xeiv tou~ swm> atov, "the deeds of the body," he therein expresseth the effect for the cause metonymically; for he intends thn< sar> ka sun< toiv~ paqhm> asi kai< taiv~ epj iqumia> iv, as he expresseth the same thing, <480524>Galatians 5:24, "The flesh with the affections and lusts," whence all the corrupt deeds wherein the body is instrumental do arise.
[2.] The same duty with relation unto the death of Christ, as the meritorious, efficient, and exemplary cause, is expressed by crucifying: <450606>Romans 6:6, "Our old man is crucified with him." <480220>Galatians 2:20, "I am crucified with Christ." Chapter <480524>5:24, "They that are Christ's have crucified the flesh with the affections and lusts." Chapter <480614>6:14, By the Lord Jesus Christ "the world is crucified unto me, and I unto the world." Now, as perhaps there may be something intimated herein of the manner of mortification of sin, which is gradually carried on unto its final destruction, as a man dies on the cross, yet that which is principally intended is the relation of this work and duty to the death of Christ, whence we and our sins are said to be crucified with him, because we and they are so by virtue of his death. And herein do we "always bear about in the body" thn< ne>krsin, "the dying of the Lord Jesus," 2<470410> Corinthians 4:10, representing the manner of it, and expressing its efficacy.
(2.) Thus is this duty expressed, whose nature, in the next place, we shall more particularly inquire into, and declare in the ensuing observations: --
[1.] Mortification of sin is a duty always incumbent on us in the whole course of our obedience. This the command testifieth, which represents it as an always present duty. When it is no longer a duty to grow in grace, it is so not to mortify sin. No man under heaven can at any time say that he is exempted from this command, nor on any pretense; and he who ceaseth from this duty lets go all endeavors after holiness. And as for those who pretend unto an absolute perfection, they are of all persons living the most impudent, nor do they ever in this matter open their mouths but they give themselves the lie; for, --
[2.] This duty being always incumbent on us, argues undeniably the abiding in us of a principle of sin whilst we are in the flesh, which, with its fruits, is that which is to be mortified. This the Scripture calleth the "sin that dwelleth in us," the "evil that is present with us," the "law in our
658
members," "evil concupiscence," "lust," the "flesh," and the like. And thereunto are the properties and actings of folly, deceit, tempting, seducing, rebelling, warring, captivating, ascribed. This is not a place to dispute the truth of this assertion, which cannot, with any reputation of modesty, be denied by any who own the Scripture or pretend to an acquaintance with themselves. But yet, through the craft of Satan, with the pride and darkness of the minds of men, it is so fallen out that the want of a true understanding hereof is the occasion of most of those pernicious errors wherewith the church of God is at present pestered, and which practically keep men off from being seriously troubled for their sins, or seeking out for relief by Jesus Christ. Thus, one hath not feared of late openly to profess that he knows of no deceit or evil in his own heart, though a wiser than he hath informed us that "he that trusteth in his own heart is a fool," <202826>Proverbs 28:26.
[3.] Indwelling sin, which is the object of this duty of mortification, falls under a threefold consideration: --
1st. Of its root and principle;
2dly. Of its disposition and operations;
3dly. Of its effects.
These in the Scripture are frequently distinguished, though mostly under metaphorical expressions. So are they mentioned together distinctly, <450606>Romans 6:6,
"Our old man is crucified with Christ, that the body of sin might be destroyed, that henceforth we should not serve sin."
1st. The root or principle of sin, which by nature possesseth all the faculties of the soul, and as a depraved habit inclines unto all that is evil, is the "old man," so called in opposition unto the "new man," which "after God is created in righteousness and true holiness."
2dly. There is the inclination, actual disposition, and operations of this principle or habit, which is called the body of sin, with the members of it; for under these expressions sin is proposed as in procinctu, in a readiness to act itself, and inclining unto all that is evil. And this also is expressed by "The flesh with the affections and lusts," <480524>Galatians 5:24; "Deceitful
659
lusts," <490422>Ephesians 4:22, "The old man is corrupt, according to the deceitful lusts;" "The wills of the flesh and of the mind," chapter <490203>2:3.
3dly. There are the effects, fruits, and products of these things, which are actual sins; whereby, as the apostle speaks, we serve sin, as bringing forth the fruits of it: "That henceforth we should not serve sin," <450606>Romans 6:6. And these fruits are of two sorts: --
(1st.) Internal, in the figments and imaginations of the heart; which is the first way whereby the lusts of the old man do act themselves. And, therefore, of those that are under the power or dominion of sin, it is said that "every figment or imagination of their hearts is evil continually," <010605>Genesis 6:5; for they have no other principle whereby they are acted but that of sin, and therefore all the figments of their hearts must be necessarily evil. And with respect hereunto our Savior affirms that all actual sins "proceed out of the heart," <401519>Matthew 15:19, because there is their root, and there are they first formed and framed.
(2dly.) External, in actual sins, such as those enumerated by our apostle, <510305>Colossians 3:5; <480519>Galatians 5:19-21. All these things together make up the complete object of this duty of mortification. The old man, the body of death, with its members, and the works of the flesh, or the habit, operations, and effects of sin, are all of them intended and to be respected herein.
[4.] This principle, and its operations and effects, are opposed and directly contrary unto the principle, operations, and fruits of holiness, as wrought in us by the Spirit of God, which we have before described.
1st. They are opposed in their principle; for "the flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary the one to the other," <480517>Galatians 5:17. These are those two adverse principles which maintain such a conflict in the souls of believers whilst they are in this world, and which is so graphically described by our apostle, Romans 7. So the old and new man are opposed and contrary.
2dly. In their actings. The lusting of the flesh and the lusting or desires of the Spirit, walking after the flesh and walking after the Spirit, living after the flesh and living in the Spirit, are opposed also. This is the opposition that is between the body of sin with its members and the life of grace:
660
"Who walk not after the flesh, but after the Spirit," <450801>Romans 8:1, 4, 5. "We are debtors, not to the flesh, to live after the flesh. For if ye live after the flesh, ye shall die: but if ye through the Spirit do mortify the deeds of the body, ye shall live," verses 12, 13. By this "walking after the flesh" I understand not, at least not principally, the committing of actual sins, but a compliance with the principle or habit of sin prevailing in depraved, unsanctified nature, allowing it a predominancy in the heart and affections. It is when men are disposed to act according to the inclinations, lustings, motions, wills, and desires of it; or it is to bend that way habitually, in our course and conversation, which the flesh inclines and leads unto. This principle doth not, indeed, equally bring forth actual sins in all, but hath various degrees of its efficacy, as it is advantaged by temptations, controlled by light, or hampered by convictions. Hence all that are under the power of sin are not equally vicious and sinful; but after the flesh goes the bent of the soul and the generality of its actings. To "walk after the Spirit" consists in our being given up to his rule and conduct, or walking according to the dispositions and inclinations of the Spirit, that which is born of the Spirit, -- namely, a principle of grace implanted in us by the Holy Ghost; which hath been at large insisted on before. And,
3dly. The external fruits and effects of these two principles are contrary also, as our apostle expressly and at large declares, <480519>Galatians 5:19-24; for whereas, in the enumeration of the "works of the flesh," he reckons up actual sins, as adultery, fornication, and the like, in the account he gives of the "fruits of the Spirit," he insists on habitual graces, as love, joy, peace. He expresseth them both metaphorically. In the former he hath respect unto the vicious habits of those actual sins, and in the latter unto the actual effects and duties of those habitual graces.
[5.] There being this universal contrariety, opposition, contending, and warfare, between grace and sin, the Spirit and the flesh, in their inward principles, powers, operations, and outward effects, the work and duty of mortification consists in a constant taking part with grace, in its principle, actings, and fruits, against the principle, actings, and fruits of sin; for the residence of these contrary principles being in, and their actings being by, the same faculties of the soul, as the one is increased, strengthened, and improved, the other must of necessity be weakened and decay. Wherefore, the mortification of sin must consist in these three things: --
661
1st. The cherishing and improving of the principle of grace and holiness which is implanted in us by the Holy Ghost, by all the ways and means which God hath appointed thereunto; which we have spoken unto before. This is that which alone can undermine and ruin the power of sin, without which all attempts to weaken it are vain and fruitless. Let men take never so much pains to mortify, crucify, or subdue their sins, unless they endeavor in the first place to weaken and impair its strength by the increase of grace and growing therein, they will labor in the fire, where their work will be consumed.
2dly. In frequent actings of the principle of grace in all duties, internal and external; for where the inclinations, motions, and actings of the Spirit, in all acts, duties, and fruits of holy obedience, are vigorous, and kept in constant exercise, the contrary motions and actings of the flesh are defeated.
3dly. In a due application of the principle, power, and actings of grace, by way of opposition unto the principle, power, and actings of sin. As the whole of grace is opposed unto the whole of sin, so there is no particular lust whereby sin can act its power, but there is a particular grace ready to make effectual opposition unto it, whereby it is mortified. And in this application of grace, in its actings in opposition unto all the actings of sin, consists the mystery of this great duty of mortification. And where men, being ignorant hereof, have yet fallen under a conviction of the power of sin, and been perplexed therewith, they have found out foolish ways innumerable for its mortification, wickedly opposing external, natural, bodily force and exercise, unto an internal, moral, depraved principle, which is no way concerned therein. But hereof we must treat more afterward under the third head, concerning the manner how this work is to be carried on or this duty performed.
[6.] This duty of weakening sin by the growth and improvement of grace, and the opposition which is made unto sin in all its actings thereby, is called mortification, killing, or putting to death, on sundry accounts: -- First and principally, from that life which, because of its power, efficacy, and operation, is ascribed unto indwelling sin. The state of the soul by reason of it is a state of death; but whereas power and operations are the proper adjuncts or effects of life, for their sakes life is ascribed unto sin,
662
on whose account sinners are dead. Wherefore this corrupt principle of sin in our depraved nature, having a constant, powerful inclination and working actually towards all evil, it is said metaphorically to live, or to have a life of its own. Therefore is the opposition that is made unto it for its ruin and destruction called mortification or killing, being its deprivation of that strength and efficacy whereby and wherein it is said to live. Secondly, It may be so called because of the violence of that contest which the soul is put unto in this duty. All other duties that we are called unto in the course of our obedience may be performed in a more easy, gentle, and plain manner. Though it is our work and duty to conflict with all sorts of temptations, yea, to wrestle with "principalities and powers, and spiritual wickednesses in high places," yet in this which we have with ourselves, which is wholly within us and from us, there is more of warring, fighting, captivating, wounding, crying out for help and assistance, a deep sense of such a violence as is used in taking away the life of a mortal enemy, than in anything else we are called unto. And, thirdly, the end aimed at in this duty is destruction, as it is of all killing. Sin, as was said, hath a life, and that such a life as whereby it not only lives, but rules and reigns in all that are not born of God. By the entrance of grace into the soul it loseth its dominion, but not its being, -- its rule, but not its life. The utter ruin, destruction, and gradual annihilation of all the remainders of this cursed life of sin is our design and aim in this work and duty; which is, therefore, called mortification. The design of this duty, wherever it is in sincerity, is to leave sin neither being, nor life, nor operation.
And some directions, as our manner is, may be taken from what we have discoursed concerning the nature of this duty, directive of our own practices. And, --
First, It is evident, from what hath been discoursed, that it is a work which hath a gradual progress, in the proceed whereof we must continually be exercised; and this respects, in the first place, the principle of sin itself. Everyday, and in every duty, an especial eye is to be had unto the abolition and destruction of this principle. It will no otherwise die but by being gradually and constantly weakened; spare it, and it heals its wounds, and recovers strength. Hence many who have attained to a great degree in the mortification of sin do by their negligence suffer it, in some instance or
663
other, so to take head again that they never recover their former state whilst they live.
And this is the reason why we have so many withering professors among us, decayed in their graces, fruitless in their lives, and every way conformed to the world. There are some, indeed, who, being under the power of that blindness and darkness which is a principal part of the depravation of our nature, do neither see nor discern the inward secret actings and motions of sin, its deceit and restlessness, its mixing itself one way or other in all our duties, with the defilement and guilt wherewith these things are accompanied; who judge that God scarce takes notice of anything but outward actions, and it may be not much of them neither, so as to be displeased with them, unless they are very foul indeed, which yet he is easily entreated to pass by and excuse; who judge this duty superfluous, despising both the confession and mortification of sin, in this root and principle of it. But those who have received most grace and power from above against it are of all others the most sensible of its power and guilt, and of the necessity of applying themselves continually unto its destruction.
Secondly, With respect unto its inclinations and operations, wherein it variously exerts its power, in all particular instances, we are continually to watch against it and to subdue it. And this concerns us in all that we are and do, -- in our duties, in our calling, in our conversation with others, in our retirements, in the frames of our spirits, in our straits, in our mercies, in the use of our enjoyments, in our temptations. If we are negligent unto any occasion, we shall suffer by it. This is our enemy, and this is the war we are engaged in. Every mistake, every neglect, is perilous. And, --
Thirdly, The end of this duty, with respect unto us, expressed by the apostle, is, that henceforth we should not serve sin, <450606>Romans 6:6; which refers unto the perpetration of actual sins, the bringing forth of the actual fruits of the flesh, internal or external also. In whomsoever the old man is not crucified with Christ, let him think what he will of himself, he is a servant of sin. If he have not received virtue from the death of Christ, if he be not wrought unto a conformity to him therein, whatever else he may do or attain, however he may in anything, in many things, change his course and reform his life, he serves sin, and not God. Our great design ought to
664
be, that we should no longer serve sin; which the apostle in the ensuing verses gives us many reasons for. It is, indeed, the worst service that a rational creature is capable of, and will have the most doleful end. What, therefore, is the only way and means whereby we may attain this end, -- namely, that although sin will abide in us, yet that we may not serve it, which will secure us from its danger? This is that mortification of it which we insist upon, and no other. If we expect to be freed from the service of sin by its own giving over to press its dominion upon us, or by any composition with it, or any other way but by being always killing or destroying of it, we do but deceive our own souls.
And, indeed, it is to be feared that the nature of this duty is not sufficiently understood or not sufficiently considered. Men look upon it as an easy task, and as that which will be carried on with a little diligence and ordinary attendance. But do we think it is for nothing that the Holy Ghost expresseth the duty of opposing sin, and weakening its power by mortification, killing, or putting to death? Is there not somewhat peculiar herein, beyond any other act or duty of our lives? Certainly there is intimated a great contest of sin for the preservation of its life. Everything will do its utmost to preserve its life and being. So will sin do also; and if it be not constantly pursued with diligence and holy violence, it will escape our assaults. Let no man think to kill sin with few, easy, or gentle strokes. He who hath once smitten a serpent, if he follow not on his blow until he be slain, may repent that ever he began the quarrel. And so will he who undertakes to deal with sin, and pursues it not constantly to death. Sin will after awhile revive, and the man must die. It is a great and fatal mistake if we suppose this work will admit of any remissness or intermission. Again, the principle to be slain is in ourselves, and so possessed of our faculties as that it is called ourselves. It cannot be killed without a sense of pain and trouble. Hence it is compared to the cutting off of right hands, and the plucking out of right eyes. Lusts that pretend to be useful to the state and condition of men, that are pleasant and satisfactory to the flesh, will not be mortified without such a violence as the whole soul shall be deeply sensible of. And sundry other things might be insisted on to manifest how men deceive themselves, if they suppose this duty of mortification is that which they may carry on in a negligent, careless course and manner. Is there no danger in this warfare? no
665
watchfulness, no diligence required of us? Is it so easy a thing to kill an enemy who hath so many advantages of force and fraud? Wherefore, if we take care of our souls, we are to attend unto this duty with that care, diligence, watchfulness, and earnest contention of spirit, which the nature of it doth require.
And, moreover, there is no less fatal mistake where we make the object of this duty to be only some particular lusts, or the fruits of them in actual sins, as was before observed. This is the way with many. They will make head against some sins, which on one account or other they find themselves most concerned in; but if they will observe their course, they shall find with how little success they do it. For the most part, sin gets ground upon them, and they continually groan under the power of its victories; and the reason is, because they mistake their business. Contests against particular sins are only to comply with light and convictions. Mortification, with a design for holiness, respects the body of sin, the root and all its branches. The first will miscarry, and the latter will be successful. And herein consists the difference between that mortification which men are put upon by convictions from the law, which always proves fruitless, and that wherein we are acted by the spirit of the gospel. The first respects only particular sins, as the guilt of them reflects upon conscience; the latter, the whole interest of sin, as opposed to the renovation of the image of God in us.
(3.) That which remains farther to be demonstrated is, that the Holy Spirit is the author of this work in us, so that although it is our duty, it is his grace and strength whereby it is performed; as also the manner how it is wrought by him, which is principally intended: --
[1.] For the first, we have the truth of it asserted, <450813>Romans 8:13, "If ye through the Spirit do mortify the deeds of the flesh." It is we that are to mortify the deeds of the flesh. It is our duty, but of ourselves we cannot do it; it must be done in or by the Spirit. Whether we take "the Spirit" here for the person of the Holy Ghost, as the context seems to require, or take it for the gracious principle of spiritual life in the renovation of our nature, -- not the Spirit himself, but that which is "born of the Spirit," -- it is all one as to our purpose; the work is taken from our own natural power or ability, and resolved into the grace of the Spirit.
666
And, that we go no farther for the proof of our assertion, it may suffice to observe, that the confirmation of it is the principal design of the apostle, from the second verse of that chapter unto the end of the thirteenth. That the power and reign of sin, its interest and prevalency in the minds of believers, are weakened, impaired, and finally destroyed (so as that all the pernicious consequences of it shall be avoided) by the Holy Ghost, and that these things could no otherwise be effected, he both affirms and proves at large. In the foregoing chapter, from the seventh verse unto the end, he declares the nature, properties, and efficacy of indwelling sin, as the remainders of it do still abide in believers. And whereas a twofold conclusion might be made from the description he gives of the power and actings of this sin, or a double question arise, unto the great disconsolation of believers, he doth in this chapter remove them both, manifesting that there was no cause for such conclusions or exceptions from anything by him delivered. The first of these is, "That if such, if this be the power and prevalency of indwelling sin, if it so obstruct us in our doing that which is good, and impetuously incline us unto evil, what will become of us in the end, how shall we answer for all the sin and guilt which we have contracted thereby? We must, we shall, therefore, perish under the guilt of it." And the second conclusion which is apt to arise from the same consideration is, "That seeing the power and prevalency of sin is so great, and that we in ourselves are no way able to make resistance unto it, much less to overcome it, it cannot be but that at length it will absolutely prevail against us, and bring us under its dominion, unto our everlasting ruin." Both these conclusions the apostle obviates in this chapter, or removes them if laid as objections against what he had delivered. And this he doth, --
1st. By a tacit concession that they will both of them be found true towards all who live and die under the law, without an interest in Jesus Christ; for, affirming that "there is no condemnation to them which are in Christ Jesus," he grants that those who are not so cannot avoid it. Such is the guilt of this sin, and such are the fruits of it, in all in whomsoever it abides, that it makes them obnoxious unto condemnation. But, --
2dly. There is a deliverance from this condemnation and from all liableness thereunto, by free justification in the blood of Christ, <450801>Romans 8:1. For those who have an interest in him, and are made partakers thereof,
667
although sin may grieve them, trouble and perplex them, and, by its deceit and violence, cause them to contract much guilt in their surprisals, yet they need not despond or be utterly cast down; there is a stable ground of consolation provided for them, in that "there is no condemnation to them which are in Christ Jesus."
3dly. That none may abuse this consolation of the gospel to countenance themselves unto a continuance in the service of sin, he gives a limitation of the subjects unto whom it doth belong, -- namely, all them, and only them, who walk not after the flesh, but after the Spirit, verse 1. As for those who give up themselves unto the conduct of this principle of indwelling sin, who comply with its motions and inclinations, being acted wholly by its power, let them neither flatter nor deceive themselves; there is nothing in Christ nor the gospel to free them from condemnation. It is they only who give up themselves to the conduct of the Spirit of sanctification and holiness that have an interest in this privilege.
4thly. As to the other conclusion, taken from the consideration of the power and prevalency of this principle of sin, he prevents or removes it by a full discovery how and by what means that power of it shall be so broken, its strength abated, its prevalency disappointed, and itself destroyed, as that we need not fear the consequents of it before mentioned, but rather may secure ourselves that we shall be the death thereof, and not that the death of our souls. Now this is, saith he, "by the law" or power "of the Spirit of life which is in Christ Jesus," verse 2. And thereon he proceeds to declare, that it is by the effectual working of this Spirit in us alone that we are enabled to overcome this spiritual adversary. This being sufficiently evident, it remaineth only that we declare, --
[2.] The way and manner how he produceth this effect of his grace.
1st. The foundation of all mortification of sin is from the inhabitation of the Spirit in us. He dwells in the persons of believers as in his temple, and so he prepares it for himself. Those defilements or pollutions which render the souls of men unmeet habitations for the Spirit of God do all of them consist in sin inherent-and its effects. These, therefore, he will remove and subdue, that he may dwell in us suitably unto his holiness: verse 11, "If the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by
668
his Spirit that dwelleth in you." Our "mortal bodies" are our bodies as obnoxious unto death by reason of sin, as verse 10; and the "quickening" of these mortal bodies is their being freed from the principle of sin, or death and its power, by a contrary principle of life and righteousness. It is the freeing of us from being "in the flesh," that we may be "in the Spirit," verse 9. And by what means is this effected? It is by "the Spirit of him that raised up Jesus from the dead," verse 11, -- that is, of the Father; which also is called the "Spirit of God," and the "Spirit of Christ," verse 9, for he is equally the Spirit of the Father and the Son. And he is described by this periphrasis, both because there is a similitude between that work, as to its greatness and power, which God wrought in Christ when he raised him from the dead, and what he worketh in believers in their sanctification, <490119>Ephesians 1:19, 20, and because this work is wrought in us by virtue of the resurrection of Christ. But under what especial consideration doth he effect this work of mortifying sin in us? It is as he dwelleth in us. God doth it "by his Spirit that dwelleth in us," <450811>Romans 8:11. As it is a work of grace, it is said to be wrought by the Spirit; and as it is our duty, we are said to work it "through the Spirit," verse 13. And let men pretend what they please, if they have not the Spirit of Christ dwelling in them, they have not mortified any sin, but do yet walk after the flesh, and, continuing so to do, shall die.
Moreover, as this is the only spring of mortification in us as it is a grace, so the consideration of it is the principal motive unto it as it is a duty. So our apostle pressing unto it doth it by this argument: "Know ye not that your body is the temple of the Holy Ghost which is in you, which ye have of God?" 1<460619> Corinthians 6:19. To which we may add that weighty caution which he gives us to the same purpose: chapter <460316>3:16, 17,
"Know ye not that ye are the temple of God, and that the Spirit of God dwelleth in you? If any man defile the temple of God, him shall God destroy; for the temple of God is holy, which temple ye are."
Whereas, therefore, in every duty two things are principally considered, -- first, The life and spring of it, as it is wrought in us by grace; secondly, The principal reason for it and motive unto it, as it is to be performed in
669
ourselves by the way of duty; both these, as to this matter of mortifications, do center in this inhabitation of the Spirit. For, --
(1st.) It is he who mortifies and subdues our corruptions, who quickens us unto life, holiness, and obedience, as he "dwelleth in us," that he may make and prepare a habitation meet for himself. And,
(2dly.) The principal reason and motive which we have to attend unto it with all care and diligence as a duty is, that we may thereby preserve his dwelling-place so as becometh his grace and holiness. And, indeed, whereas (as our Savior tells us) they are things which arise from and come out of the heart that defile us, there is no greater nor more forcible motive to contend against all the defiling actings of sin, which is our mortification, than this, that by the neglect hereof the temple of the Spirit will be defiled, which we are commanded to watch against, under the severe commination of being destroyed for our neglect therein.
If it be said, that "whereas we do acknowledge that there are still remainders of this sin in us, and they are accompanied with their defilements, how can it be supposed that the Holy Ghost will dwell in us, or in anyone that is not perfectly holy?" I answer, --
(1st.) That the great matter which the Spirit of God considereth in his opposition unto sin, and that of sin to his work, is dominion and rule. This the apostle makes evident, <450612>Romans 6:12-14. Who or what shall have the principal conduct of the mind and soul (chapter <450807>8:7-9) is the matter in question. Where sin hath the rule, there the Holy Ghost will never dwell. He enters into no soul as his habitation, but at the same instant he dethrones sin, spoils it of its dominion, and takes the rule of the soul into the hand of his own grace. Where he hath effected this work, and brought his adversary into subjection, there he will dwell, though sometimes his habitation be troubled by his subdued enemy.
(2dly.) The souls and minds of them who are really sanctified have continually such a sprinkling with the blood of Christ, and are so continually purified by virtue from his sacrifice and oblation, as that they are never unmeet habitations for the Holy Spirit of God.
670
2dly. The manner of the actual operation of the Spirit of God in effecting this work, or how he mortifies sin, or enables us to mortify it, is to be considered; and an acquaintance herewith dependeth on the knowledge of the sin that is to be mortified, which we have before described. It is the vicious, corrupt habit and inclination unto sin, which is in us by nature, that is the principal object of this duty; or, "the old man, which is corrupt according to the deceitful lusts." When this is weakened in us as to its power and efficacy, when its strength is abated and its prevalency destroyed, then is this duty in its proper discharge, and mortification carried on in the soul.
Now, this the Holy Ghost doth, --
(1st.) By implanting in our minds and all their faculties a contrary habit and principle, with contrary inclinations, dispositions, and actings, -- namely, a principle of spiritual life and holiness, bringing forth the fruits thereof. By means hereof is this work effected; for sin will no otherwise die but by being killed and slain. And whereas this is gradually to be done, it must be by warring and conflict. There must be something in us that is contrary unto it, which, opposing it, conflicting with it, doth insensibly and by degrees (for it dies not at once) work out its ruin and destruction. As in a chronical distemper, the disease continually combats and conflicts with the powers of nature, until, having insensibly improved them, it prevails unto its dissolution, so is it in this matter. These adverse principles, with their contrariety, opposition; and conflict, the apostle expressly asserts and describes, as also their contrary fruits and actings, with the issue of the whole, <480516>Galatians 5:16-25. The contrary principles are the flesh and Spirit; and their contrary actings are in lusting and warring one against the other: Verse 16, "Walk in the Spirit, and ye shall not fulfill the lust of the flesh." Not to fulfill the lusts of the flesh is to mortify it; for it neither will nor can be kept alive if its lusts be not fulfilled. And he gives a fuller account hereof, verse 17, "For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other." If by the "Spirit," the Spirit of God himself be intended, yet he "lusteth" not in us but by virtue of that spirit which is born of him; that is, the new nature, or holy principle of obedience which he worketh in us. And the way of their mutual opposition unto one another the apostle describes at large in the following verses, by instancing in the contrary
671
effects of the one and the other. But the issue of the whole is, verse 24, "They that are Christ's have crucified the flesh with the affections and lusts." They have "crucified" it; that is, fastened it unto that cross where at length it may expire. And this is the way of it, -- namely, the actings of the Spirit against it, and the fruits produced thereby. Hence he shuts up his discourse with that exhortation, "If we live in the Spirit, let us walk in the Spirit;" that is, "If we are endowed with this spiritual principle of life, which is to live in the Spirit, then let us act, work, and improve that spiritual principle unto the ruin and mortification of sin."
This, therefore, is the first way whereby the Spirit of God mortifieth sin in us; and in a compliance with it, under his conduct, do we regularly carry on this work and duty, -- that is, we mortify sin by cherishing the principle of holiness and sanctification in our souls, laboring to increase and strengthen it by growing in grace, and by a constancy and frequency in acting of it in all duties, on all occasions, abounding in the fruits of it. Growing, thriving, and improving in universal holiness, is the great way of the mortification of sin. The more vigorous the principle of holiness is in us, the more weak, infirm, and dying will be that of sin. The more frequent and lively are the actings of grace, the feebler and seldomer will be the actings of sin. The more we abound in the "fruits of the Spirit," the less shall we be concerned in the "works of the flesh." And we do but deceive ourselves if we think sin will be mortified on any other terms. Men when they are galled in their consciences and disquieted in their minds with any sin or temptation thereunto, wherein their lusts or corruptions are either influenced by Satan, or entangled by objects, occasions, and opportunities, do set themselves ofttimes in good earnest to oppose and subdue it, by all the ways and means they can think upon. But all they do is in vain; and so they find it at last, unto their cost and sorrow. The reason is, because they neglect this course, without which never any one sin was truly mortified in the world, nor ever will so be. The course I intend is that of laboring universally to improve a principle of holiness, not in this or that way, but in all instances of holy obedience. This is that which will ruin sin, and without it nothing else will contribute anything thereunto. Bring a man unto the law, urge him with the purity of its doctrines, the authority of its commands, the severity of its threatenings, the dreadful consequences of its transgression; suppose him convinced hereby of the evil and danger of
672
sin, of the necessity of its mortification and destruction, will he be able hereon to discharge this duty, so as that sin may die and his soul may live? The apostle assures us of the contrary, <450707>Romans 7:7-9. The whole effect of the application of the law in its power unto indwelling sin is but to irritate, provoke, and increase its guilt. And what other probable way besides this unto this end can anyone fix upon?
(2dly.) The Holy Ghost carrieth on this work in us as a grace, and enableth us unto it as our duty, by those actual supplies and assistances of grace which he continually communicates unto us; for the same divine operations, the same supplies of grace, which are necessary unto the positive acts and duties of holiness, are necessary also unto this end, that sin in the actual motions and lustings of it may be mortified. So the apostle issues his long account of the conflict between sin and the soul of a believer, and his complaint thereon, with that good word, "I thank God through Jesus Christ our Lord," <450725>Romans 7:25, -- namely, who supplies me with gracious assistance against the power of sin. Temptation is successful only by sin, <590114>James 1:14. And it was with respect unto an especial temptation that the Lord Christ gives that answer unto the apostle, "My grace is sufficient for thee," 2<471209> Corinthians 12:9. It is the actual supply of the Spirit of Christ that doth enable us to withstand our temptations and subdue our corruptions. This is the epj icorhgi>a tou~ Pneum> atov, <500119>Philippians 1:19, -- an "additional supply," as occasion requireth, beyond our constant daily provision; or ca>riv eijv eu]cairon bohq> eian, <580416>Hebrews 4:16, -- grace given in to help seasonably, upon our cry made for it. Of the nature of these supplies we have discoursed before. I shall now only observe, that in the life of faith and dependence on Christ, the expectation and derivation of these supplies of grace and spiritual strength is one principal part of our duty. These things are not empty notions, as some imagine. If Christ be a head of influence unto us as well as of rule, as the head natural is to the body; if he be our life, if our life be in him, and we have nothing but what we do receive from him; if he give unto us supplies of his Spirit and increases of grace; and if it be our duty by faith to look for all these things from him, and that be the means of receiving them, -- which things are all expressly and frequently affirmed in the Scripture; -- then is this expectation and derivation of spiritual strength continually from him the way we are to take for the
673
actual mortification of sin. And, therefore, if we would be found in a successful discharge of this duty, it is required of us, --
[1st.] That we endeavor diligently, in the whole course of our lives, after these continual supplies of grace, -- that is, that we wait for them in all those ways and means whereby they are communicated; for although the Lord Christ giveth them out freely and bountifully, yet our diligence in duty will give the measure of receiving them. If we are negligent in prayer, meditation, reading, hearing of the word, and other ordinances of divine worship, we have no ground to expect any great supplies to this end. And,
[2dly.] That we live and abound in the actual exercise of all those graces which are most directly opposite unto those peculiar lusts or corruptions that we are most exercised withal or obnoxious unto; for sin and grace do try their interest and prevalency in particular instances. If, therefore, any are more than ordinarily subject unto the power of any corruption, -- as passion, inordinate affections, love of the world, distrust of God, -- unless they be constant in the exercise of those graces which are diametrically opposed unto them, they will continually suffer under the power of sin.
(3dly.) It is the Holy Spirit which directs us unto, and helps us in, the performance of those duties, which are appointed of God unto this end, that they may be means of the mortification of sin. Unto the right use of those duties (for such there are), two things are required: --
[1st.] That we know them aright in their nature and use, as also that they are appointed of God unto this end; and then,
[2dly.] That we perform them in a due manner. And both these we must have from the Spirit of God. He is given to believers "to lead them into all truth;" he teacheth and instructs them by the word, not only what duties are incumbent on them, but also how to perform them, and with respect unto what ends: --
[1st.] It is required that we know them aright, in their nature, use, and ends. For want hereof, or through the neglect of looking after it, all sorts of men have wandered after foolish imaginations about this work, either as to the nature of the work itself, or as to the means whereby it may be effected; for it being a grace and duty of the gospel, thence only is it truly
674
to be learned, and that by the teachings of the Spirit of God. And it may not be amiss to give some instances of the darkness of men's minds and their mistakes herein.
First, A general apprehension that somewhat of this nature is necessary, arising from the observation of the disorder of our passions, and the exorbitancy of the lives of most in the world, is suited even to the light of nature, and was from thence variously improved by the philosophers of old. To this purpose did they give many instructions about denying and subduing the disorderly affections of the mind, conquering passions, moderating desires, and the like. But whilst their discoveries of sin rose no higher than the actual disorder they found in the affections and passions of the mind, -- whilst they knew nothing of the depravation of the mind itself, and had nothing to oppose unto what they did discover but moral considerations, and those most of them notoriously influenced by vainglory and applause, -- they never attained unto anything of the same kind with the due mortification of sin.
Secondly, We may look into the Papacy, and take a view of the great appearance of this duty which is therein, and we shall find it all disappointed; because they are not led unto nor taught the duties whereby it may be brought about by the Spirit of God. They have, by the light of the Scripture, a far clearer discovery of the nature and power of sin than had the philosophers of old. The commandment, also, being variously brought and applied unto their consciences, they may be, and doubtless are and have been, many of them, made deeply sensible of the actings and tendency of indwelling sin. Hereon ensues a terror of death and eternal judgment. Things being so stated, persons who were not profligate nor had their consciences seared could not refrain from contriving ways and means how sin might be mortified and destroyed. But whereas they had lost a true apprehension of the only way whereby this might be effected, they betook themselves unto innumerable false ones of their own. This was the spring of all the austerities, disciplines, fastings, self-macerations, and the like, which are exercised or in use among them: for although they are now in practice turned mostly to the benefit of the priests, and an indulgence unto sin in the penitents, yet they were invented and set on foot at first with a design to use them as engines for the mortification of sin; and they have a great appearance in the flesh unto that end and purpose. But yet,
675
when all was done, they found by experience that they were insufficient hereunto: sin was not destroyed, nor conscience pacified by them. This made them betake themselves to purgatory. Here they have hopes all will be set right when they are gone out of this world; from whence none could come back to complain of their disappointments. These things are not spoken to condemn even external severities and austerities, in fastings, watchings, and abstinences, in their proper place. Our nature is apt to run into extremes. Because we see the vanity of the Papists in placing mortification of sin in an outward shadow and appearance of it, in that bodily exercise which profiteth not, we are apt to think that all things of that nature are utterly needless, and cannot be subordinate unto spiritual ends. But the truth is, I shall much suspect their internal mortification (pretend what they will) who always pamper the flesh, indulge to their sensual appetite, conform to the world, and lead their lives in idleness and pleasures; yea, it is high time that professors, by joint consent, should retrench that course of life, in fullness of diet, bravery of apparel, expense of time in vain conversation, which many are fallen into. But these outward austerities of themselves, I say, will never effect the end aimed at; for as to the most of them, they being such as God never appointed unto any such end or purpose, but being the fruit of men's own contrivances and inventions, let them be insisted on and pursued unto the most imaginable extremities, being not blessed of God thereunto, they will not contribute the least towards the mortification of sin. Neither is there either virtue or efficacy in the residue of them, but as they are subordinated unto other spiritual duties. So Hierom gives us an honest instance in himself, telling us that whilst he lived in his horrid wilderness in Judea, and lodged in his cave, his mind would be in the sports and revels at Rome!
Thirdly, The like may be said of the Quakers amongst ourselves. That which first recommended them was an appearance of mortification; which it may be also some of them really intended, though it is evident they never understood the nature of it: for in the height of their outward appearances, as they came short of the sorry weeds, begging habits, macerated countenances, and severe looks, of many monks in the Roman church, and dervises among the Mohammedans; so they were so far from restraining or mortifying their real inclinations, as that they seemed to excite and provoke themselves to exceed all others in clamors, railings, evil-
676
speakings, reproaches, calumnies, and malicious treating of those who dissented from them, without the least discovery of a heart filled with kindness and benignity unto mankind, or love unto any but themselves; in which frame and state of things sin is as secure from mortification as in the practice of open lusts and debaucheries. But supposing that they made a real industrious attempt for the mortification of sin, what success have they had, what have they attained unto? Some of them have very wisely slipped over the whole work and duty of it into a pleasing dream of perfection; and generally, finding the fruitlessness of their attempt, and that indeed sin will not be mortified by the power of their light within, nor by their resolutions, nor by any of their austere outward appearances, nor peculiar habits or looks, which in this matter are openly pharisaical, they begin to give over their design: for who, among all that pretend to any reverence of God, do more openly indulge themselves unto covetousness, love of the world, emulation, strife, contentions among themselves, severe revenges against others, than they do, -- not to mention the filth and uncleanness they begin mutually to charge one another withal? And so will all self-devised ways of mortification end. It is the Spirit of God alone who leads us into the exercise of those duties whereby it may be carried on.
[2dly.] It is required that the duties to be used unto this end be rightly performed, in faith, unto the glory of God. Without this a multiplication of duties is an increase of burden and bondage, and that is all. Now, that we can perform no duty in this way or manner without the especial assistance of the Holy Spirit hath been sufficiently before evinced. And the duties which are appointed of God in an especial manner unto this end are, prayer, meditation, watchfulness, abstinence, wisdom or circumspection with reference unto temptations and their prevalency. Not to go over these duties in particular, nor to show wherein their especial efficacy unto this end and purpose doth consist, I shall only give some general rules concerning the exercising of our souls in them, and some directions for their right performance: --
First, All these duties are to be designed and managed with an especial respect unto this end. It will not suffice that we are exercised in them in general, and with regard only unto this general end. We are to apply them unto this particular case, designing in and by them the mortification and
677
ruin of sin, especially when, by its especial actings in us, it discovers itself in a peculiar manner unto us. No man who wisely considereth himself, his state and condition, his occasions and temptations, can be wholly ignorant of his especial corruptions and inclinations, whereby he is ready for halting, as the psalmist speaks. He that is so lives in the dark to himself, and walks at peradventures with God, not knowing how he walketh nor whither he goeth. David probably had respect hereunto when he said,
"I have kept the ways of the LORD, and have not wickedly departed from my God. For all his judgments were before me, and I did not put away his statutes from me. I was also upright before him, and I kept myself from mine iniquity," <191821>Psalm 18:21-23.
He could have done nothing of all this, nor have preserved his integrity in walking with God, had he not known and kept a continual watch upon his own iniquity, or that working of sin in him which most peculiarly inclined and disposed him unto evil. Upon this discovery, we are to apply these duties in a particular manner to the weakening and ruin of the power of sin. As they are all useful and necessary, so the circumstances of our condition will direct us which of them in particular we ought to be most conversant in. Sometimes prayer and meditation claim this place, as when our danger ariseth solely from ourselves, and our own perverse inclinations, disorderly affections, or unruly passions; sometimes watchfulness and abstinence, when sin takes occasion from temptations, concerns, and businesses in the world; sometimes wisdom and circumspection, when the avoidance of temptations and opportunities for sin is in an especial manner required of us. These duties, I say, are to be managed with a peculiar design to oppose, defeat, and destroy the power of sin, into which they have a powerful influence, as designed of God unto that end; for, --
Secondly, All these duties, rightly improved, work two ways towards the end designed: first, Morally, and by way of impetration, -- namely, of help and assistance; secondly, Really, by an immediate opposition unto sin and its power, whence assimilation unto holiness doth arise: --
(First.) These duties work morally and by way of impetration. I shall instance only in one of them, and that is prayer. There are two parts of
678
prayer with respect unto sin and its power: first, Complaints; secondly, Petitions: --
[First.] Complaints. So is the title of Psalm 102, "A prayer of the afflicted, when he is overwhelmed, and poureth out his complaint before the LORD." So David expresseth himself, <195502>Psalm 55:2, "Attend unto me, and hear me: I mourn in my complaint, and make a noise." His prayer was a doleful lamentation. And <19E202>Psalm 142:2, "I poured out my complaint before him; I showed before him my trouble." This is the first work of prayer with respect unto sin, its power and prevalency. The soul therein pours out its complaints unto God, and showeth before him the trouble it undergoes on the account thereof. And this it doth in an humble acknowledgment of its guilt, crying out of its deceit and violence; for all just and due complaint respecteth that which is grievous, and which is beyond the power of the complainer to relieve himself against. Of this sort there is nothing to be compared with the power of sin, as to believers.
This therefore is, and ought to be, the principal matter and subject of their complaints in prayer; yea, the very nature of the whole case is such as that the apostle could not give an account of it without great complaints, <450724>Romans 7:24. This part of prayer, indeed, is with profligate persons derided and scorned, but it is acceptable with God, and that wherein believers find ease and rest unto their souls; for, let the world scoff while it pleaseth, what is more acceptable unto God than for his children, out of pure love unto him and holiness, out of fervent desires to comply with his mind and will, and thereby to attain conformity unto Jesus Christ, to come with their complaints unto him of the distance they are kept from these things by the captivating power of sin, bewailing their frail condition, and humbly acknowledging all the evils they are liable unto upon the account thereof? Would any man have thought it possible, had not experience convinced him, that so much Luciferian pride and atheism should possess the minds of any who would be esteemed Christians as to scoff at and deride these things? that anyone should ever read the Bible, or once consider what he is, and with whom he hath to do, and be ignorant of this duty? But we have nothing to do with such persons, but to
679
leave them to please themselves whilst they may with these fond and impious imaginations. They will come either in this world (which we hope and pray for), in their repentance, to know their folly, or in another. I say, these complaints of sin, poured out before the Lord, these cryings out of deceit and violence, are acceptable to God, and prevalent with him to give out aid and assistance. He owns believers as his children, and hath the bowels and compassion of a father towards them. Sin he knows to be their greatest enemy, and which fights directly against their souls. Will he, then, despise their complaints, and their bemoaning of themselves before him? will he not avenge them of that enemy, and that speedily? See <243118>Jeremiah 31:18-20. Men who think they have no other enemies, none to complain of, but such as oppose them, or obstruct them, or oppress them, in their secular interests, advantages, and concerns, are strangers unto these things. Believers look on sin as their greatest adversary, and know that they suffer more from it than from all the world; suffer them, therefore, to make their complaints of it unto him who pities them, and who will relieve them and avenge them.
[Secondly.] Prayer is directly petitions to this purpose. It consists of petitions unto God for supplies of grace to conflict and conquer sin withal. I need not prove this. No man prays as he ought, no man joins in prayer with another who prays as he ought, but these petitions are a part of his prayer. Especially will they be so, and ought they so to be, when the mind is peculiarly engaged in the design of destroying sin. And these petitions or requests are, as far as they are gracious and effectual, wrought in us by the Holy Ghost, who therein "maketh intercession for us, according to the will of God;" and hereby doth he carry on this work of the mortification of sin, for his work it is. He makes us to put up prevalent requests unto God for such continual supplies of grace, whereby it may be constantly kept under, and at length destroyed.
And this is the first way whereby this duty hath an influence into mortification, -- namely, morally and by way of impetration.
680
(Secondly.) This duty hath a real efficiency unto the same end. It doth itself (when rightly performed and duly attended unto) mightily prevail unto the weakening and destruction of sin; for in and by fervent prayer, especially when it is designed unto this end, the habit, frame, and inclinations of the soul unto universal holiness, with a detestation of all sin, are increased, cherished, and strengthened. The soul of a believer is never raised unto a higher intension of spirit in the pursuit of, love unto, and delight in holiness, nor is more conformed unto it or cast into the mould of it, than it is in prayer. And frequency in this duty is a principal means to fix and consolidate the mind in the form and likeness of it; and hence do believers ofttimes continue in and come off from prayer above all impressions from sin, as to inclinations and compliances. Would such a frame always continue, how happy were we! But abiding in the duty is the best way of reaching out after it. I say, therefore, that this duty is really efficient of the mortification of sin, because therein all the graces whereby it is opposed and weakened are excited, exercised, and improved unto that end, as also the detestation and abhorrency of sin is increased in us; and where this is not so, there are some secret flaws in the prayers of men, which it will be their wisdom to find out and heal.
(4thly.) The Holy Spirit carrieth on this work by applying in an especial manner the death of Christ unto us for that end. And this is another thing which, because the world understandeth not, it doth despise. But yet in whomsoever the death of Christ is not the death of sin, he shall die in his sins. To evidence this truth we may observe, --
[1st.] In general, That the death of Christ hath an especial influence into the mortification of sin, without which it will not be mortified. This is plainly enough testified unto in the Scripture. By his cross, -- that is, his death on the cross, -- "we are crucified unto the world," <480614>Galatians 6:14. "Our old man is crucified with him, that the body of sin might be destroyed," <450606>Romans 6:6; that is, sin is mortified in us by virtue of the death of Christ.
[2dly.] In the death of Christ with respect unto sin there may be considered, -- First, His oblation of himself; and, Secondly, The application thereof unto us. By the first it is that our sins are expiated as
681
unto their guilt; but from the latter it is that they are actually subdued as to their power; for it is by an interest in, and a participation of the benefits of his death, which we call the application of it unto us. Hereon are we said to be "buried with him" and to "rise with him," whereof our baptism is a pledge, chapter <450603>6:3, 4; not in an outward representation, as some imagine, of being dipped into the water and taken up again (which were to make one sign the sign of another), but in a powerful participation of the virtue of the death and life of Christ, in a death unto sin and newness of life in holy obedience, which baptism is a pledge of, as it is a token of our initiation and implanting into him. So are we said to be "baptized into his death," or into the likeness of it, that is, in its power, verse 3. Thirdly, The old man is said to be crucified with Christ, or sin to be mortified by the death of Christ, as was in part before observed, on two accounts: --
(First.) Of conformity. Christ is the head, the beginning or idea, of the new creation, the first-born of every creature. Whatever God designeth unto us therein, he first exemplified in Jesus Christ; and we are "predestinated to be conformed to the image of his Son," <450829>Romans 8:29. Hereof the apostle gives us an express instance in the resurrection: "Christ the first-fruits; afterward they that are Christ's at his coming," 1<461523> Corinthians 15:23. It is so in all things; all that is wrought in us, it is in resemblance and conformity unto Christ. Particularly, we are by grace "planted in the likeness of his death," <450605>Romans 6:5, being "made conformable unto his death," <500310>Philippians 3:10; and so "dead with Christ," <510220>Colossians 2:20. Now, this conformity is not in our natural death, nor in our being put to death as he was; for it is that which we are made partakers of in this life, and that in a way of grace and mercy. But Christ died for sin, for our sin, which was the meritorious procuring cause thereof; and he lived again by the power of God. A likeness and conformity hereunto God will work in all believers. There is by nature a life of sin in them, as hath been declared. This life must be destroyed, sin must die in us; and we thereby become dead unto sin. And as he rose again, so are we to be quickened in and unto newness of life. In this death of sin consists that mortification which we treat about, and without which we cannot be conformed unto Christ in his death, which we are designed unto. And the same Spirit which wrought these things in
682
Christ will, in the pursuit of his design, work that which answers unto them in all his members.
(Secondly.) In respect of efficacy. Virtue goeth forth from the death of Christ for the subduing and destruction of sin. It was not designed to be a dead, inactive, passive example, but it is accompanied with a power conforming and changing us into his own likeness. It is the ordinance of God unto that end; which he therefore gives efficacy unto. It is by a fellowship or participation in his sufferings that we are "made conformable unto his death," <500310>Philippians 3:10; -- this koinwnia> twn~ paqhm| at> wn is an interest in the benefit of his sufferings; we also are made partakers thereof. This makes us conformable to his death, in the death of sin in us. The death of Christ is designed to be the death of sin, let them who are dead in sin deride it whilst they please. If Christ had not died, sin had never died in any sinner unto eternity. Wherefore, that there is a virtue and efficacy in the death of Christ unto this purpose cannot be denied without a renunciation of all the benefits thereof. On the one hand, the Scripture tells us that he is "our life," our spiritual life, the spring, fountain, and cause of it; we have nothing, therefore, that belongs thereunto but what is derived from him. They cast themselves out of the verge of Christianity who suppose that the Lord Christ is no otherwise our life, or the author of life unto us, but as he hath revealed and taught the way of life unto us; he is our life as he is our head. And it would be a sorry head that should only teach the feet to go, and not communicate strength to the whole body so to do. And that we have real influences of life from Christ I have sufficiently proved before. Unto our spiritual life doth ensue the death of sin; for this, on the other hand, is peculiarly assigned unto his death in the testimonies before produced. This, therefore, is by virtue derived from Christ, -- that is, in an especial manner from his death, as the Scripture testifies.
All the inquiry is, How the death of Christ is applied unto us, or, which is the same, How we apply ourselves to the death of Christ for this purpose. And I answer, we do it two ways: --
[1st.] By faith. The way to derive virtue from Christ is by touching of him. So the diseased woman in the gospel touched but the hem of his garment,
683
and virtue went forth from him to stay her bloody issue, <400920>Matthew 9:2022. It was not her touching him outwardly, but her faith, which she acted then and thereby, that derived virtue from him; for so our Savior tells her in his answer, "Daughter, be of good comfort; thy faith hath made thee whole." But unto what end was this touching of his garment? It was only a pledge and token of the particular application of the healing power of Christ unto her soul, or her faith in him in particular for that end: for at the same time many thronged upon him in a press, so as his disciples marveled he should ask who touched his clothes, <410530>Mark 5:30, 31; yet was not any of them advantaged but the poor sick woman. A great emblem it is of common profession on the one hand, and especial faith on the other. Multitudes press and throng about Christ in a profession of faith and obedience, and in the real performance of many duties, but no virtue goeth forth from Christ to heal them. But when anyone, though poor, though seemingly at a distance, gets but the least touch of him by especial faith, this soul is healed. This is our way with respect unto the mortification of sin. The Scripture assures us that there is virtue and efficacy in the death of Christ unto that end. The means whereby we derive this virtue from him is by touching of him, -- that is, by acting faith on him in his death for the death of sin.
But how will this effect it? how will sin be mortified hereby? I say, How, by what power and virtue, were they healed in the wilderness who looked unto the brazen serpent? was it not because that was an ordinance of God, which by his almighty power he made effectual unto that purpose? The death of Christ being so as to the crucifying of sin, when it is looked on or applied unto by faith, shall not divine virtue and power go forth unto that end? The Scripture and experience of all believers give testimony unto the truth and reality thereof. Besides, faith itself, as acted on the death of Christ, hath a peculiar efficacy unto the subduing of sin: for, "beholding" him thereby "as in a glass, we are changed into the same image," 2<470318> Corinthians 3:18; and that which we peculiarly behold, we are peculiarly transformed into the likeness of. And, moreover, it is the only means whereby we actually derive from Christ the benefits of our union with him. From thence we have all grace, or there is no such thing in the world; and the communication of it unto us is in and by the actual exercise of faith principally. So it being acted with respect unto his death, we have grace
684
for the killing of sin, and thereby become dead with him, crucified with him, buried with him, as in the testimonies before produced. This is that which we call the application of the death of Christ unto us, or our application of ourselves to the death of Christ for the mortification of sin. And they by whom this means thereof is despised or neglected, who are ignorant of it or do blaspheme it, must live under the power of sin, unto what inventions soever they turn themselves for deliverance. According as we abide and abound herein will be our success. Those who are careless and remiss in the exercise of faith, by prayer and meditation, in the way described, will find that sin will keep its ground, and maintain so much power in them as shall issue in their perpetual trouble; and men who are much conversant with the death of Christ, -- not in notions and lifeless speculations, not in natural or carnal affections, like those which are raised in weak persons by images and crucifixes, but by holy actings of faith with respect unto what is declared in the Scripture as to its power and efficacy, -- will be implanted into the likeness of it, and experience the death of sin in them continually.
[2dly.] We do it by love. Christ as crucified is the great object of our love, or should so be; for he is therein unto sinners "altogether lovely." Hence one of the ancients cried out, `O e]rwv ejmorwtai -- "My love is crucified, and why do I stay behind?" In the death of Christ do his love, his grace, his condescension, most gloriously shine forth. We may, therefore, consider three things with respect unto this love: -- first, The object of it; secondly, The means of the representation of that object unto our minds and affections; thirdly, The effects of it as to the case in hand.
First, The object of it is Christ himself, in his unsearchable grace, his unspeakable love, his infinite condescension, his patient suffering, and victorious power, in his death or dying for us. It is not his death absolutely, but himself, as all these graces conspicuously shine forth in his death, which is intended.
Secondly, And there are various ways whereby this may be represented unto our minds: --
(First,) Men may do it unto themselves by their own imaginations. They may frame and fancy dolorous things unto themselves about it, which is the way of persons under deep and devout superstitions; but
685
no love in sincerity will ever be ingenerated towards Jesus Christ hereby.
(Secondly,) It may be done by others, in pathetical and tragical declarations of the outward part of Christ's sufferings. Herein some have a great faculty to work upon the natural affections of their auditors; and great passions, accompanied with tears and vows, may be so excited. But, for the most part, there is no more in this work than what the same persons do find in themselves, it may be, in the reading or hearing of a feigned story; for there is a sympathy in natural affections with the things that are their proper objects, though represented by false imaginations.
(Thirdly,) It is done in the Papacy, and among some others, by images, in crucifixes and dolorous pictures, whereunto they pay great devotion, with an appearance of ardent affections; but none of these is such a due representation of this object as to ingenerate sincere love towards Christ crucified in any soul. Wherefore,
(Fourthly,) This is done effectually only by the gospel, and in the dispensation of it according to the mind of God; for therein is "Jesus Christ evidently crucified before our eyes," <480301>Galatians 3:1. And this it doth by proposing unto our faith the grace, the love, the patience, the condescension, the obedience, the end and design of Christ therein. So is Christ eyed by faith as the proper object of sincere love. And being so stated, --
Thirdly, The effects of it, as of all true love, are, first, Adherence; secondly, Assimilation: --
(First,) Adherence. Love in the Scripture is frequently expressed by this effect; the soul of one did cleave, or was knit, unto another, as that of Jonathan to David, 1<091801> Samuel 18:1. So it produceth a firm adherence unto Christ crucified, that makes a soul to be in some sense always present with Christ on the cross. And hence ensues,
(Secondly,) Assimilation or conformity. None treat of the nature or effects of love but they assign this as one of them, that it begets a likeness between the mind loving and the object beloved. And so I am sure it is in this matter. A mind filled with the love of Christ as
686
crucified, and represented in the manner and way before described, will be changed into his image and likeness by the effectual mortification of sin, through a derivation of power and grace from thence for that purpose.
(5thly.) The Holy Ghost carrieth on this work by constant discoveries unto and pressing on believers, on the one hand, the true nature and certain end of sin; and, on the other, the beauty, excellency, usefulness, and necessity of holiness, with the concerns of God, Christ, the gospel, and their own souls therein. A rational consideration of these things is all the ground and reason of mortification in the judgment of some men. But we have proved that there are other causes of it also; and now I add, that if we have no consideration of these things but what our own reason is of itself able to suggest unto us, it will never be prevalent unto any sincere or permanent attempt in the mortification of any sin whatever. Let men make the best of their reason they can, in the searching and consideration of the perverse nature and dreadful consequents of sin, of the perfect peace and future blessedness which attendeth the practice of holiness, they will find an obstinacy and stubbornness in their hearts not conquerable by any such reasonings or considerations. That conviction of sin and righteousness which is useful and prevalent unto that end and purpose is wrought in us by the Holy Ghost, <431608>John 16:8. Although he makes use of our minds, understandings, reasons, consciences, and the best of our consideration, in this matter, yet if he give not a peculiar efficacy and power unto all, the work will not be effectual. When he is pleased to make use of reasons and motives, taken from the nature and end of sin and holiness, unto the mortification of sin, they shall hold good, and bind the soul unto this duty, against all objections and temptations that would divert it whatever.
And thus I have briefly, and I confess weakly and obscurely, delineated the work of the Holy Ghost in the sanctification of them that do believe. Many things might have been more enlarged and particularly inquired into; what have been discoursed I judge sufficient to my present purpose. And I doubt not but that what hath been argued from plain Scripture and experience is sufficient, as to direct us in the practice of true evangelical holiness, so, with all sober persons, to cast out of all consideration that fulsome product of pride and ignorance, that all gospel holiness consists in the practice of moral virtues.
687
BOOK 5.
CHAPTER 1.
NECESSITY OF HOLINESS FROM THE CONSIDERATION OF THE NATURE OF GOD.
The necessity of evangelical holiness owned by all Christians -- Doctrines falsely charged with an inconsistency with it -- Though owned by all, yet practiced by few, and disadvantageously pleaded for by many -- The true nature of it briefly expressed -- First argument for the necessity of holiness, from the nature of God; frequently proposed unto our consideration for that end -- This argument cogent and unavoidable; pressed, with its limitation -- Not the nature of God absolutely, but as he is in Christ, the foundation of this necessity, and a most effectual motive unto the same end -- The nature and efficacy of that motive declared -- The argument enforced from the consideration of our conformity unto God by holiness, with that communion and likeness with him which depend thereon, with our future everlasting enjoyment of him -- True force of that consideration vindicated -- Merit rejected, and also the substitution of morality in the room of gospel holiness -- False accusations of the doctrine of grace discarded; and the neglect of the true means of promoting gospel obedience charged -- The principal argument farther enforced, from the pre-eminence of our natures and persons by this conformity to God, and our accesses unto God thereby, in order unto our eternal enjoyment of him; as it also alone renders us useful in this world unto others -- Two sorts of graces by whose exercise we grow into conformity with God: those that are assimilating, as faith and love; and those which are declarative of that assimilation, as goodness or benignity, and truth -- An objection against the necessity of holiness, from the freedom and efficacy of grace, answered.
688
THAT wherewith I shall close this discourse is, the consideration of the necessity of that holiness which we have thus far described unto all persons who make profession of the gospel, with the reasons of that necessity and principal motives unto it. And for our encouragement in this part of our work, this necessity is such as that it is by all sorts of Christians allowed, pleaded for, and the thing itself pretended unto; for whereas the gospel is eminently alj hqei>a, or didaskalia> hJ kat eujse>beian, 1<540603> Timothy 6:3, <560101>Titus 1:1, "The truth" or "doctrine which is according to godliness," or that which is designed and every way suited unto the attaining, furtherance, and practice of it, no men can with modesty refuse the trial of their doctrines by their tendency thereunto. But what is of that nature, or what is a hinderance thereunto, that many are not yet agreed about. The Socinians contend that the doctrine of the satisfaction of Christ doth overthrow the necessity of a holy life; the Papists say the same concerning the imputation of the righteousness of Christ unto our justification; the same charge is laid by others against the doctrine of the gratuitous election of God, the almighty efficacy of his grace in the conversion of sinners, and his faithfulness in the preservation of true believers in their state of grace unto the end. On the other hand, the Scripture doth so place the foundations of all true and real holiness in these things, that without the faith of them, and an influence on our minds from them, it will not allow anything to be so called.
To examine the pretences of others concerning the suitableness of their doctrines unto the promotion of holiness is not my present business. It is well that it hath always maintained a conviction of its necessity, and carried it through all different persuasions in Christianity. In this one thing alone almost do all Christians agree; and yet, notwithstanding, the want of it is, if not the only yet the principal thing whereby the most who are so called are ruined. So ordinary a thing is it for men to agree for the necessity of holiness, and live in the neglect of it when they have so done! Conviction comes in at an easy rate, as it were whether men will or no; but practice will stand them in pains, cost, and trouble. Wherefore, unto the due handling of this matter, some few things must be premised; as, --
First., It is disadvantageous unto the interest of the gospel to have men plead for holiness with weak, incogent arguments, and such as are not taken out of the stores of its truth, and so really affect not the consciences
689
of men; and it is pernicious to all the concerns of holiness itself to have that defended and pleaded for under its name and title which indeed is not so, but an usurper of its crown and dignity; which we shall afterward inquire into.
Secondly, It is uncomely and unworthy, to hear men contending for holiness as the whole of our religion, and, in the meantime, on all occasions, expressing in themselves a habit and frame of mind utterly inconsistent with what the Scripture so calls and so esteems. There is certainly no readier way, on sundry accounts, to unteach men all the principles of religion, all respect unto God and common honesty. And if some men did this only, as being at variance with themselves, without reflections on others, it might the more easily be borne; but to see or hear men proclaiming themselves, in their whole course, to be proud, revengeful, worldly, sensual, neglecters of holy duties, scoffers at religion and the power of it, pleading for a holy life against the doctrine and practice of those who walked unblamably before the Lord in all his ways, yea, upon whose breasts and foreheads was written, "Holiness unto the LORD," -- such as were most of the first reformed divines, whom they reflect upon, -- is a thing which all sober men do justly nauseate, and which God abhors. But the farther consideration hereof I shall at present omit, and pursue what I have proposed.
Thirdly, In my discourse concerning the necessity of holiness, with the grounds and reasons of it, and arguments for it, I shall confine myself unto these two things: --
1. That the reasons, arguments, and motives which I shall insist on, being such as are taken out of the Gospel or the Scripture, are not only consistent and compliant with the great doctrines of the grace of God in our free election, conversion, justification, and salvation by Jesus Christ, but such as naturally flow from them, [and] discover what is their true nature and tendency in this matter.
2. That I shall at present suppose all along what that holiness is which I do intend. Now, this is not that outward show and pretense of it which some plead for; not an attendance unto, or the observation of, some or all moral virtues only; not a readiness for some acts of piety and charity, from a superstitious, proud conceit of their being meritorious of grace or glory.
690
But I intend that holiness which I have before described; which may be reduced to these three heads: --
(1.) An internal change or renovation of our souls, our minds, wills, and affections, by grace;
(2.) An universal compliance with the will of God in all duties of obedience and abstinence from sin, out of a principle of faith and love;
(3.) A designation of all the actions of life unto the glory of God by Jesus Christ, according to the gospel. This is holiness; so to be and so to do is to be holy.
And I shall divide my arguments into two sorts: --
1. Such as prove the necessity of holiness as to the essence of it, -- holiness in our hearts and natures;
2. Such as prove the necessity of holiness as to the degrees of it, -- holiness in our lives and conversations.
I. First, then, The nature of God as revealed unto us, with our dependence
on him, the obligation that is upon us to live unto him, with the nature of our blessedness in the enjoyment of him, do require indispensably that we should be holy. The holiness of God's nature is everywhere in the Scripture made the fundamental principle and reason of the necessity of holiness in us. Himself makes it the ground of his command for it: <031144>Leviticus 11:44, "I am the LORD your God: ye shall therefore sanctify yourselves, and ye shall be holy; for I am holy." So also chapter <031902>19:2, 20:7. And to show the everlasting equity and force of this reason, it is transferred over to the gospel: 1<600115> Peter 1:15, 16,
"As he which hath called you is holy, so be ye holy in all manner of conversation; because it is written, Be ye holy; for I am holy."
God lets them know that his nature is such as that unless they are sanctified and holy, there can be no such intercourse between him and them as ought to be between a God and his people. So he declares the sense of this enforcement of that precept to be: <031145>Leviticus 11:45,
691
"I brought you up out of the land of Egypt, to be your God: ye shall therefore be holy, for I am holy;" -- "Without this the relation designed cannot be maintained, that I should be your God and ye should be my people."
To this purpose belongs that description given us of his nature, <190504>Psalm 5:4-6,
"Thou art not a God that hath pleasure in wickedness: neither shall evil dwell with thee. The foolish shall not stand in thy sight: thou hatest all workers of iniquity. Thou shalt destroy them that speak lying: the LORD will abhor the bloody and deceitful man;"
-- answerable unto that of the prophet, "Thou art of purer eyes than to behold evil, and canst not look on iniquity," <350113>Habakkuk 1:13. He is such a God, -- that is, such is his nature, so pure, so holy, -- that previous to the consideration of any free acts of his will, it is evident that he can take no pleasure in fools, liars, or workers of iniquity. Therefore Joshua tells the people, that if they continued in their sins they could not serve the Lord, "for he is an holy God," chapter <062419>24:19. All the service of unholy persons towards this God is utterly lost and cast away, because it is inconsistent with his own holiness to accept of it. And our apostle argues in the same manner, <581228>Hebrews 12:28, 29,
"Let us have grace, whereby we may serve God acceptably with reverence and godly fear: for our God is a consuming fire."
He lays his argument for the necessity of grace and holiness in the worship of God from the consideration of the holiness of his nature, which, as a consuming fire, will devour that which is unsuited unto it, inconsistent with it. There would be no end of pursuing this reason of the necessity of holiness in all places where it is proposed expressly in the Scripture. I shall only add, in general, that God of old strictly required that no unholy, no unclean, no defiling thing should be in the camp of his people, because of his presence among them, who is himself holy; and without an exact observance hereof he declares that he will depart and leave them.
If we had no other argument to prove the necessity of holiness, and that it is indispensably required of us, but only this, that the God whom we serve and worship is absolutely holy, that his being and nature is such as
692
that he can have no delightful intercourse with any that are unholy, it were abundantly sufficient unto our purpose. He who resolveth not to be holy had best seek another god to worship and serve; with our God he will never find acceptance. And therefore the heathen, who gave up themselves unto all filthiness with delight and greediness, to stifle the notions of a divine Being, that they might not control them in their sins and pleasures, fancied such gods to themselves as were wicked and unclean, that they might freely conform unto them and serve them with satisfaction. And God himself lets us know that men of wicked and flagitious lives have some secret thoughts that he is not holy, but like themselves, <195021>Psalm 50:21; for if they had not, they could not avoid it but they must either think of leaving him or their sins.
But we must yet farther observe some things to evidence the force of this argument; as, --
First, That unto us, in our present state and condition, the holiness of God as absolutely considered, merely as an infinite eternal property of the divine nature, is not the immediate ground of and motive unto holiness; but it is the holiness of God as manifested andrevealed unto us in Christ Jesus. Under the first consideration, we who are sinners can make no conclusion from it but that of Joshua, "He is a holy God, a jealous God; he will not forgive your iniquities, nor spare." This we may learn, indeed, from thence, that nothing which is unholy can possibly subsist before him or find acceptance with him. But a motive and encouragement unto any holiness that is not absolutely perfect no creature can take from the consideration thereof; and we do not, we ought not to urge any such argument for the necessity of holiness as cannot be answered and complied with by the grace of God as to the substance, though we come short in the degrees of it. My meaning is, that no argument can be rationally and usefully pleaded for the necessity of holiness which doth not contain in itself an encouraging motive unto it. To declare it, necessary for us and at the same time impossible unto us, is not to promote its interest. They understand neither the holiness of God nor man who suppose that they are absolutely and immediately suited unto one another, or that, under that notion of it, we can take any encouraging motive unto our duty herein. Nay, no creature is capable of such a perfection in holiness as absolutely to answer the infinite purity of the divine nature, without a covenant
693
condescension, Job<180418> 4:18, 15:15. But it is the holiness of God as he is in Christ, and as in Christ represented unto us, that gives us both the necessity and motive unto ours.
Wherefore, God, in dealing with his people of old in this matter, did not propose unto them to this end the absolute perfection of his own nature, but his being holy as he dwelt among them and was their God, -- that is, in covenant; both which had respect unto Jesus Christ. In him all the glorious perfections of God are so represented unto us as we may not thence only learn our duty, but also be encouraged unto it; for, --
1. All the properties of God as so represented unto us are more conspicuous, resplendent, alluring, and attractive, than as absolutely considered. I know not what light into and knowledge of the divine perfections Adam had in his state of innocency, when God had declared himself only in the works of nature, -- sufficient, no doubt, it was to guide him in his love and obedience, or that life which he was to live unto him; -- but I know that now all our knowledge of God and his properties, unless it be that which we have in and by Jesus Christ, is insufficient to lead or conduct us in that life of faith and obedience which is necessary unto us. He, therefore, gives us the "light of the knowledge of his glory in the face of Jesus Christ," 2<470406> Corinthians 4:6, -- that is, clear manifestations of his glorious excellencies. The light of the knowledge hereof is a clear, useful, saving perception and understanding of them. And this is not only directive unto holiness, but also effective of it; for thus "beholding the glory of the Lord," we are "changed into the same image from glory to glory," chapter <470318>3:18.
2. In particular, the fiery holiness of God is represented unto us in Christ, so as that although it loses nothing of declaring the indispensable necessity of holiness in all that draw nigh to him, yet under such a contemperation with goodness, grace, love, mercy, condescension, as may invite and encourage us to endeavor after a conformity thereunto.
3. Together with a representation of the holiness of God in Christ, there is a revelation made of what holiness in us he doth require and will accept. As was observed before, the consideration of it absolutely neither requires nor admits of any but that which is absolutely perfect; and where there is anyone failing, the whole of what we do is condemned, <590210>James 2:10.
694
This, therefore, can only perplex and torture the soul of a sinner, by pressing on him at the same time the necessity and impossibility of holiness, <233314>Isaiah 33:14. But now, as God is in Christ, through his interposition and mediation he accepts of such a holiness in us as we are capable of, and which no man hath any discouragement from endeavoring to attain.
4. There is in and by Christ declared and administered a spiritual power of grace, which shall work this holiness in us, or that conformity unto the holiness of God which he doth require. From this fountain, therefore, we draw immediately, as the reasons of the necessity, so prevalent motives unto holiness in our souls. Hence some things may be inferenced; as, --
(1.) That the mediation of Christ, and in particular his satisfaction, is so far from being a hinderance of or a discouragement unto holiness, as some blasphemously pretend, that the great fundamental reason of it in us, -- namely, the holiness of God himself, -- can have no influence upon us without the supposition of it and faith in it. Unless faith be built hereon, no sinner upon a view of God's holiness, as absolutely considered, can have any other thoughts but those of Cain, "My sin is great; it cannot be pardoned. God is a holy God; I cannot serve him, and therefore will depart out of his presence." But the holiness of God as manifested in Jesus Christ, including a supposition of satisfaction made unto what is required by its absolute purity, and a condescension thereon to accept in him that holiness of truth and sincerity which we are capable of, doth equally maintain the indispensable necessity of it and encourage us unto it. And we may see what contrary conclusions will be made on these different considerations of it. Those who view it only in the first way can come to no other issue in their thoughts but that which they express in the prophet, <233314>Isaiah 33:14,
"Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?"
God's fiery holiness serves, towards them, unto no other end but to fill them with terror and despair. But other inferences are natural from the consideration of the same holiness in the latter way. "Our God," saith the apostle, "is a consuming fire." What then? what follows as our duty thereon?
695
"Let us have grace, whereby we may serve him acceptably with reverence and godly fear," <581228>Hebrews 12:28, 29.
There is no such forcible reason for, no such powerful motive unto, our adherence unto him in holy obedience. Such different conclusions will men make from these different considerations of the holiness of God, when once they come to be serious and in good earnest about them!
(2.) It follows from hence, also, that our holiness under the new covenant, although it has the same general nature and one principal end with that which was required in the covenant of works, yet as it hath an especial spring and fountain which that had not, and relates unto sundry causes which the other had no concernment in, so it is not of the same especial use therewith. The immediate end and use of that holiness in us was, to answer the holiness of God absolutely as expressed in the law; whereon we should have been justified. This is now done for us by Christ alone, and the holiness which God requireth of us respects only those ends which God hath proposed unto us in compliance with his own holiness as he will glorify it in Jesus Christ; which must be afterward declared.
Secondly, We may consider in what particular instances the force of this argument is conveyed unto us, or what are the especial reasons why we ought to be holy because God is so; and they are three: --
1. Because herein consists all that conformity unto God whereof in this world we are capable; which is our privilege, pre-eminence, glory, and honor. We were originally created in the image and likeness of God. Herein consisted the privilege, pre-eminence, order, and blessedness of our first state. And that, for the substance of it, it was no other but our holiness is by all confessed. Wherefore, without this conformity unto God, without the impress of his image and likeness upon us, we do not, we cannot, stand in that relation unto God which was designed us in our creation. This we lost by the entrance of sin. And if there be not a way for us to acquire it again, if we do not so, we shall always come short of the glory of God and of the end of our creation. Now, this is done in and by holiness alone, for therein consists the renovation of the image of God in us, as our apostle expressly declares, <490422>Ephesians 4:22-24, with <510310>Colossians 3:10. It is, therefore, to no purpose for any man to expect an interest in God, or anything that will prove eternally to his advantage, who doth not endeavor
696
after conformity unto him; for such a man despiseth all the glory that God designed unto himself in our creation, and all that was eminent and peculiarly bestowed upon ourselves.
He, therefore, whose design is not to be like unto God, according to his measure and the capacity of a creature, always misseth both of his end, his rule, and his way. Our Savior would have his disciples to do all things so as that they may be the "children of their Father which is in heaven," <400545>Matthew 5:45; that is, like him, representing him, as children do their father. And the truth is, if this necessity of conformity unto God be once out of our view and consideration, we are easily turned aside by the meanest temptation we meet withal. In brief, without that likeness and conformity unto God which consists in holiness, as we do under his eye bear the image of his great adversary the devil, so we can have no especial interest in him, nor hath he any in us.
2. The force of the argument ariseth from the respect it bears unto our actual intercourse and communion with God. This we are called unto; and this, in all our duties of obedience, we must endeavor to attain. If there be not in them a real intercourse between God and our souls, they are all but uncertain beatings of the air. When we are accepted in them, when God is glorified by them, then have we in them this intercourse and communion with God. Now, whereas God is holy, if we are not in our measure holy, according to his mind, this cannot be; for God neither accepts of any duties from unholy persons nor is he glorified by them, and therefore as unto these ends doth he expressly reject and condemn them. It is a good duty to preach the word; but "unto the wicked God saith, What hast thou to do to declare my statutes, or that thou shouldest take my covenant in thy mouth? seeing thou hatest instruction, and castest my words behind thee," <195016>Psalm 50:16, 17, -- "seeing thou art unholy." To pray is a good duty; but unto them that are not "washed" and made "clean," and "put not away the evil of their doings from before his eyes," saith God,
"When ye spread forth your hands, I will hide mine eyes from you; yea, when ye make many prayers, I will not hear," <230115>Isaiah 1:15, 16.
And the like may be said of all other duties whatever.
697
It is certain, therefore, that whereas God is holy, if we are not so, all the duties which we design or intend to perform towards him are everlastingly lost, as unto their proper ends; for there is no intercourse or communion between light and darkness: "God is light, and in him is no darkness at all;" and "if we say that we have fellowship with him, and walk in darkness," as all unholy persons do,
"we lie, and do not the truth: but if we walk in the light, as he is in the light, we have fellowship one with another; and truly our fellowship is with the Father, and with his Son Jesus Christ," 1<620105> John 1:5-7, 8.
Now, what man that shall consider this, unless he be infatuated, would, for the love of any one sin, or out of conformity to the world, or any other thing, whereby the essence and truth of holiness is impeached, utterly lose and forfeit all the benefit and fruit of all those duties wherein perhaps he hath labored, and which he hath, it may be, been at no small charge withal? But yet this is the condition of all men who come short in anything that is essentially necessary unto universal holiness. All they do, all they suffer, all the pains they take, in and about religious duties, all their compliance with convictions, and what they do therein, within doors and without, is all lost, as unto the great ends of the glory of God and their own eternal blessedness, as sure as God is holy.
3. It ariseth from a respect unto our future everlasting enjoyment of him. This is our utmost end, which if we come short of (life itself is the greatest loss), better ten thousand times we had never been; for without it a continuance in everlasting miseries is inseparable from our state and condition. Now, this is never attainable by any unholy person. "Follow holiness," saith our apostle, "without which no man shall see the Lord;" for it is the "pure in heart" only that "shall see God," <400508>Matthew 5:8. It is hereby that we are "made meet for the inheritance of the saints in light," <510112>Colossians 1:12. Neither can we attain it before we are thus made meet for it. No unclean thing, nothing that defileth or is defiled, shall ever be brought into the glorious presence of this holy God. There is no imagination wherewith mankind is besotted more foolish, none so pernicious, as this, that persons not purified, not sanctified, not made holy, in this life, should afterward be taken into that state of blessedness
698
which consists in the enjoyment of God. There can be no thought more reproachful to his glory, nor more inconsistent with the nature of the things themselves; for neither can such persons enjoy him, nor would God himself be a reward unto them. They can have nothing whereby they should adhere unto him as their chiefest good, nor can they see anything in him that should give them rest or satisfaction; nor can there be any medium whereby God should communicate himself unto them, supposing them to continue thus unholy, as all must do who depart out of this life in that condition. Holiness, indeed, is perfected in heaven, but the beginning of it is invariably and unalterably confined to this world; and where this fails, no hand shall be put unto that work unto eternity. All unholy persons, therefore, who feed and refresh themselves with hopes of heaven and eternity do it merely on false notions of God and blessedness, whereby they deceive themselves. Heaven is a place where as well they would not be as they cannot be; in itself it is neither desired by them nor fit for them. "He that hath this hope" indeed, that he shall see God, "purifieth himself, even as he is pure," 1<620302> John 3:2, 3. There is, therefore, a manifold necessity of holiness impressed on us from the consideration of the nature of that God whom we serve and hope to enjoy, which is holy.
I cannot pass over this consideration without making some especial improvement of it. We have seen how all our concernment and interest in God, both here and hereafter, do depend on our being holy. They invented a very effectual means for the prejudicing, yea, indeed, a fatal engine for the ruin, of true holiness .in the world, who built it on no other bottom, nor pressed it on any other motive, but that the acts and fruits of it were meritorious in the sight of God; for whether this be believed and complied withal or not, true holiness is ruined if no other more effectual reason be substituted in its room. Reject this motive, and there is no need of it; which I am persuaded hath really taken place in many, who, being taught that good deeds are not meritorious, have concluded them useless. Comply with it, and you destroy the nature of true holiness, and turn all the pretended duties of it into fruits and effects of spiritual pride and blind superstition. But we see the necessity of it with respect unto God hath other foundations, suited unto and consistent with the grace, and love, and mercy of the gospel. And we shall fully show in our progress, that there is not one motive unto it, that is of any real force or efficacy, but perfectly
699
complies with the whole doctrine of the free, undeserved grace of God towards us by Jesus Christ; nor is there any of them which gives the least countenance unto anything of worth in ourselves, as from ourselves, or that should take us off from an absolute and universal dependence on Christ for life and salvation. But yet such they are as render it as necessary unto us to be holy, -- that is, to be sanctified, -- as to be justified. He that thinks to please God and to come to the enjoyment of him without holiness makes him an unholy God, putting the highest indignity and dishonor imaginable upon him. God deliver poor sinners from this deceit! There is no remedy; you must leave your sins or your God. You may as easily reconcile heaven and hell, the one remaining heaven and the other hell, as easily take away all difference between light and darkness, good and evil, as procure acceptance for unholy persons with our God. Some live without God in the world; whether they have any notion of his being or no is not material. They live without any regard unto him, either as unto his present rule over them or his future disposal of them. It is no wonder if holiness, both name and thing, be universally despised by these persons, their design being to serve their lusts to the utmost, and immerse themselves in the pleasures of the world, without once taking God into their thoughts; they can do no otherwise. But for men who live under some constant sense of God and an eternal accountableness unto him, and thereon do many things he requires, and abstain from many sins that their inclinations and opportunities would suggest and prompt them unto, not to endeavor after that universal holiness which alone will be accepted with him, is a deplorable folly. Such men seem to worship an idol all their days; for he that doth not endeavor to be like unto God doth contrarily wickedly think that God is like unto himself. It is true, our interest in God is not built upon our holiness; but it is as true that we have none without it. Were this principle once well fixed in the minds of men, that without holiness no man shall see God, and that enforced from the consideration of the nature of God himself, it could not but influence them unto a greater diligence about it than the most seem to be engaged in.
There is, indeed, amongst us a great plea for morality, or for moral virtue; -- I wish it be more out of love to virtue itself and a conviction of its usefulness than out of a design to cast contempt on the grace of our Lord
700
Jesus Christ and the gospel, as it is declared by the faithful dispensers of it. However, we are bound to believe the best of all men. Where we see those who so plead for moral virtue to be in their own persons, and in their lives, modest, sober, humble, patient, self-denying, charitable, useful towards all, we are obliged to believe that their pleas for moral virtue proceed from a love and liking of it; but where men are proud, furious, worldly, revengeful, profane, intemperate, covetous, ambitious, I cannot so well understand their declamations about virtue. Only, I would for the present inquire what it is that they intend by their morality. Is it the renovation of the image of God in us by grace? is it our conformity from thence unto him in his holiness? is it our being holy in all manner of holiness, because God is holy? is it the acting of our souls in all duties of obedience, from a principle of faith and love, according to the will of God, whereby we have communion with him here and are led towards the enjoyment of him? If these are the things which they intend, what is the matter with them? Why are they so afraid of the words and expressions of the Scripture? Why will they not speak of the things of God in words that the Holy Ghost teacheth? Men never dislike the words of. God but when they dislike the things of God. Is it because these expressions are not intelligible, -- people do not know what they mean, but this of moral virtue they understand well enough? We appeal to the experience of all that truly fear God in the world unto the contrary. There is none of them but the Scripture expressions of the causes, nature, work, and effects of holiness, do convey a clear, experimental apprehension of them unto their minds; whereas, by their "moral virtue," neither themselves nor any else do know what they intend, since they do or must reject the common received notion of it, for honesty amongst men. If, therefore, they intend that holiness hereby which is required of us in the Scripture, and that particularly on the account of the holiness of that God whom we serve, they fall into a high contempt of the wisdom of God, in despising of those notices and expressions of it which, being used by the Holy Ghost, are suited unto the spiritual light and understanding of believers; substituting their own arbitrary, doubtful, uncertain sentiments and words in their room and place. But if it be something else which they intend (as, indeed, evidently it is, nor doth any man understand more in the design than sobriety and usefulness in the world, things singularly good in their proper place), then it is no otherwise to be looked on but as a design of Satan to
701
undermine the true holiness of the gospel, and to substitute a deceitful and deceiving cloud or shadow in the room of it.
And, moreover, what we have already discoursed doth abundantly evince the folly and falsehood of those clamorous accusations, wherein the most important truths of the gospel are charged as inconsistent with and as repugnant unto holiness. "The doctrine," say the Socinians, "of the satisfaction of Christ, ruins all care and endeavors after a holy life; for when men do believe that Christ hath satisfied the justice of God for their sins, they will be inclined to be careless about them, yea, to live in them." But as this supposition doth transform believers into monsters of ingratitude and folly, so it is built on no other foundation than this, that if Christ take away the guilt of sin, there is no reason in the nature of these things, nor mentioned in the Scripture, why we should need to be holy, and keep ourselves from the power, filth, and dominion of sin, or any way glorify God in this world; which is an inference weak, false, and ridiculous. The Papists, and others with them, lay the same charge on the doctrine of justification through the imputation of the righteousness of Christ unto us. And it is wonderful to consider with what virulent railing this charge is managed by the Papists, so with what scorn and scoffing, with what stories and tales, some amongst ourselves endeavor to expose this sacred truth to contempt, as though all those by whom it is believed must consequently be negligent of holiness and good works. Now, although I deny not but that such men may find a great strength of connection between these things in their own minds, seeing there is a principle in the corrupt heart of men to "turn the grace of God into lasciviousness;" yet (as shall in due time be proved) this sacred truth is, both doctrinally and practically, the great constraining principle unto holiness and fruitfulness in obedience. For the present, I shall return no other answer unto those objections, but that the objectors are wholly mistaken in our thoughts and apprehensions concerning that God whom we serve. God in Christ, whom we worship, hath so revealed his own holiness unto us, and what is necessary for us on the account thereof, as that we know it to be a foolish, wicked, and blasphemous thing for anyone to think to please him, to be accepted with him, to come to the enjoyment of him, without that holiness which he requireth, and from his own nature cannot but require. That the grace, or mercy, or love of this God, who is our God, should encourage
702
those who indeed know him unto sin, or countenance them in a neglect of holy obedience to him, is a monstrous imagination. There are, as I shall show afterward, other invincible reasons for it, and motives unto it; but the owning of this one consideration alone by them who believe the grace of the gospel is sufficient to secure them from the reproach of this objection.
Moreover, from what hath been discoursed, we may all charge ourselves with blame for our sloth and negligence in this matter. It is to be feared that we have none of us endeavored as we ought to grow up into this image and likeness of God. And although, for the main of our duty herein, our hearts may not condemn us, yet there are, no doubt, sundry things that belong unto it wherein we have all failed. Our likeness unto God, that wherein we bear his image, is our holiness, as hath been declared. Wherever there is the holiness of truth before described, in the essence of it, there is a radical conformity and likeness unto God. In the first communication of it unto us through the promises of the gospel, we are "made partakers thv~ qeia> v fus> ewv, f139 of the divine nature," 2<610104> Peter 1:4, -- such a new spiritual nature as represents that of God himself. Being begotten by him, we are made partakers of his nature. But though all children do partake of the nature of their parents, yet they may be, and some of them are, very deformed, and bear very little of their likeness. So is it in this matter. We may have the image of God in our hearts, and yet come short of that likeness unto him, in its degrees and improvement, which we ought to aim at. And this happens two ways: --
(1.) When our graces are weak, withering, and unthrifty; for in their flourishing and fruit-bearing is our likeness unto God evidenced, and in them doth the glory of God in this world consist.
(2.) When, by the power of our corruptions or our temptations, we contract a deformity, something that hath the likeness of the old crooked serpent. Where either of these befall us, that our graces are low and thriftless, [or] that our corruptions are high and active, frequently discovering themselves, there, though the image of God may be in us, there is not much of his likeness upon us, and we come short of our duty in this great and fundamental duty of our faith and profession. So far as it is thus with us, may we not, ought we not, greatly to blame ourselves? Why are
703
we so slow, so negligent, in the pursuit of our principal interest and happiness? Why do we suffer everything, why do we suffer anything, to divert our minds from, or retard our endeavors in, this design? Wherefore, that I may contribute something to the awakening of our diligence herein, I shall add some few motives unto it and some directions for it, that herein we may be found "perfecting holiness in the fear of God;" which is the only way whereby we may be like unto him in this world: --
First, In our likeness unto God consists the excellency and preeminence of our nature above that of all other creatures in the world, and of our persons above those of other men who are not partakers of his image. For, --
1. With reference unto other things, this is the highest excellency that a created nature is capable of. Other things had external impressions of the greatness, power, and goodness of God upon them; man alone, in this lower world, was capable of the image of God in him. The perfection, the glory, the pre-eminence of our nature, in the first creation, was expressed only by this, that we were made in the image and likeness of God, <010126>Genesis 1:26, 27. This gave us a pre-eminence above all other creatures, and hence a dominion over them ensued; for although God made a distinct grant of it unto us, that we might the better understand and be thankful for our privilege, yet was it a necessary consequence of his image in us. And this is that which James respects, where he tells us that pas~ a fu>siv, "every nature," the nature of all things in their several kinds, damaz> etai th|~ fus> ei th|~ anj qrwpin> h,| "is tamed," that is, subjected to the nature of man, chapter <590307>3:7. He renders vbæK;, <010128>Genesis 1:28, by damaz> w, which the LXX. render katakurieu>w, "subdue it." But being not contented to be like God, that is, in holiness and righteousness, we would be as God in wisdom and sovereignty; and not attaining what we aimed at, we lost what we had, chapter <590305>3:5, 6. Being in "honor we continued not, but became like the beasts that perish," <194912>Psalm 49:12. We were first like God, and then like beasts, 2<610212> Peter 2:12. By the loss of the image of God, our nature lost its preeminence, and we were reduced into order amongst perishing beasts; for notwithstanding some feeble relics of this image yet abiding with us, we have really, with respect unto our proper end, in our lapsed condition, more of the bestial nature in us than of the divine. Wherefore, the restoration of this image in us by the grace of Jesus Christ,
704
<490424>Ephesians 4:24, <510310>Colossians 3:10, is the recovery of that pre-eminence and privilege of our nature which we had foolishly lost. Hereby there is an impression again made upon our nature of the authority of God, which gives us a pre-eminence above other creatures and a rule over them; yea, that whole dominion which mankind scrambles for with craft and violence over the residue of the creation depends on this renovation of the image of God in some of them. Not that I judge that men's right and title to their portion and interests in this world doth depend on their own personal grace or holiness; but that if God had not designed to renew his image in our nature by Jesus Christ, and, as the foundation thereof, to take our nature into union with himself in the person of his Son, and thereby to gather up all things unto a new head in him, and to make him the first-born of the creation, the head and heir of all, he would not have continued anything of right or title therein. It was upon the promise and the establishment of the new covenant that this right was restored unto us. So it is expressed in the renovation of the covenant with Noah and his children: <010901>Genesis 9:1, 2,
"God blessed Noah and his sons, and said unto them, Be fruitful, and multiply, and replenish the earth. And the fear of you and the dread of you shall be upon every beast of the earth, and upon every fowl of the air, and upon all that moveth upon the earth, and upon all the fishes of the sea; into your hand are they delivered;"
which is an express renovation of the grant made unto us at our first creation, chapter <010128>1:28, the right whereunto we had lost in our loss of the image of God. And, therefore, in that service wherein the creature is continued unto mankind, it is made "subject to vanity" and put into "bondage;" in which state, though it groan and look out, as it were, for deliverance, it must continue until God hath accomplished the whole design of the "glorious liberty of his children," <450820>Romans 8:20, 21. Whatever they may pride themselves in, their parts or enjoyments, however they may sport themselves in the use or abuse of other creatures, if this image of God be not renewed in them, they have really no great preeminence above the things which perish under their hands, 2<610212> Peter 2:12. God having exalted our natures, by union with himself in the person of his Son, requires of us to preserve its dignity above others.
705
2. Again, this is that which gives privilege and pre-eminence unto the persons of some above others. "The righteous," saith the wise man, "is more excellent than his neighbor," <201226>Proverbs 12:26. It is seldom that this is so upon the account of civil wisdom, wealth, greatness, or power. There is nothing can establish this general rule but their conformity and likeness to God. Hence are such persons called "the saints in the earth," and "the excellent," <191603>Psalm 16:3. Both the terms, µyvwi Odq] and µyryi Dai æ, do first belong properly to God. He above [all] is absolutely vwdO q;, or "holy," and he is ryDai æ, <190809>Psalm 8:9. Unto men they are ascribed upon their likeness unto him in holiness. This makes them the "saints and excellent in the earth;" which gives them a pre-eminence of office and authority in some above others. And this dignity of office reflects a dignity of person on them who are vested in it, and communicates a pre-eminence unto them; for their office and authority is from God, which gives both it and them a real privilege and honor above others. But that which is originally in and from persons themselves is solely from the renovation of the image of God in them, and is heightened and increased according to the degrees they attain in the participation of it. The more holy, the more honorable. Hence, wicked men in the Scripture are said to be vile: µd;a; yneb]li tWLzu, <191208>Psalm 12:8, "quisquiliae hominum," -- "trifling vilenesses;" and the righteous are said to be "precious" and valuable. And hence it is that there hath ofttimes an awe been put on the spirits of vile and outrageous sinners from the appearances of God in holy persons. And, indeed, at all times, where men do eminently bear a conformity to God in holiness, wicked men, exasperated by their secular interests, prejudices, and an unconquerable adherence to their lusts, may oppose, revile, reproach, and persecute them; but secretly, in their hearts, they have an awe, from the likeness of God in them, whence they will sometimes dread them, sometimes flatter them, and sometimes wish that they were not, even as they deal with God himself. Why do we weary ourselves about other things? Why do we "spend our labor in vain, and our strength for that which is not bread?" Such will all endeavors after any other excellency at length appear.
Herein lies the whole of that dignity which our nature was made for, and is capable of. Sin is the sole debasement of it, -- that alone whereby we render ourselves base and contemptible. Men's self-pleasing in the ways and fruits of it, or in worldly advantages, and their mutual applauses of
706
one another, will suddenly vanish into smoke. It is holiness alone that is honorable, and that because there is in it the image and representation of God. I think we are satisfied that the dignity of professors above others doth not consist in worldly or secular advantages, for they are very few who have them: "Not many wise men after the flesh, not many mighty, not many noble, are called," 1<460126> Corinthians 1:26. Nor doth it consist in spiritual gifts. Many who have excelled us, not only in the degree of them, but in the kind also, who have had extraordinary gifts of the Spirit, shall be shut out of heaven with the worst of the world: <400722>Matthew 7:22, 23,
"Many will say to me in that day, Lord, Lord, have we not prophesied in thy name? and in thy name have cast out devils? and in thy name wrought dunam> eiv polla>v, many miraculous works?"
-- which is more than any of us can say; -- yet Christ will "profess unto them, `I never knew you: depart from me, ye that work iniquity,' ye unholy persons." Nor is it in profession itself. Many make it in rigid austerities, renunciation of the world, and outward works of charity, beyond the most of us, and yet perish in their superstitions. Nor is it in the purity of worship, without such mixtures of human inventions as others defile the service of God withal; for multitudes may be made partakers thereof in the "great house" of God, and yet be "vessels of wood and stone," who, being not "purged from sin," are not "vessels unto honor, sanctified, and meet for the Master's use," 2<550220> Timothy 2:20, 21. It consists, therefore, alone in that likeness unto God which we have in and by holiness, with what doth attend it and is inseparable from it. Where this is not, no other thing will exempt us from the common herd of perishing mankind.
Secondly, According unto our growth and improvement in this likeness unto God are our accesses and approaches towards glory. We are drawing everyday towards our natural end, whether we will or no; and if we do not therewithal draw nearer towards our supernatural end in glory, we are most miserable. Now, men do but deceive themselves if they suppose that they are approaching towards glory in time, if they are not at the same time making nearer unto it in grace. It is some representation of future glory, that therein we shall be ijsag> geloi, <422036>Luke 20:36, like or "equal
707
unto the angels." But that respects one particular only of that state. It is a far more excellent description of it that we shall be like unto God: "When he shall appear, we shall be like him; for we shall see him as he is," 1<620302> John 3:2. Our glory, as subjectively considered, will be our likeness unto God, according to the capacity of creatures. And it is the highest folly for any to think that they shall love that hereafter which now they hate; that that will be their glory which they now abhor. Such sottish contradictions are the minds of men filled withal! There is nothing in this world which they more despise than to be like unto God, and they hate everyone that is so; yet pretend a desire and expectation of that estate wherein they shall be so, which is a being so forever! But this will be our glory, to "behold the face of God in righteousness," and to be "satisfied with his likeness," <191715>Psalm 17:15. How, then, shall we make approaches towards this glory spiritually, which at least may answer the approaches we make towards our end naturally, seeing not to do so is folly and intolerable negligence? We have no other way but thriving and growing in that likeness of God which we have here in holiness. Hereby alone are we "changed into the image of God from glory to glory," 2<470318> Corinthians 3:18, -- from one glorious degree of grace unto another, until one great change shall issue all grace and holiness in eternal glory. And in our desires for heaven, if they are regular, we consider not so much our freedom from trouble as from sin; nor is our aim in the first place so much at complete happiness as perfect holiness. And they who desire heaven as that which would only ease them of their troubles, and not as that which will perfectly free them of sin, will fall into a state wherein sin and trouble shall be eternally inseparable. As, therefore, we would continually tend towards our rest and blessedness, as we would have assured and evident pledges of it in our own souls, as we would have foretastes of it and an experimental acquaintance with it, (as who would not know as much as is possible of his eternal blessedness?) this is the design which we ought to pursue. It is to be feared that the most of us know not how much of glory may be in present grace, nor how much of heaven may be attained in holiness on the earth. We have a generation amongst us that would fain be boasting of perfection, whilst in their minds they are evidently under the power of darkness, -- corrupt in their affections and worldly in their lives. But our duty it is to be always "perfecting holiness in the fear of God." This, pursued in a due manner, is continually transforming the soul into the likeness of God. Much of the
708
glory of heaven may dwell in a simple cottage, and poor persons, even under rags, may be very like unto God.
Thirdly, It is from our likeness and conformity unto God alone that we are or may be useful in the world, in a due manner and order. I shall have occasion to speak more unto this afterward, and shall therefore here only touch upon it, with respect unto one concernment or circumstance. God is the great preserver and benefactor of the whole creation; "he is good, and doeth good;" he is the sole cause and fountain of all good that in any kind any creature is made partaker of. And there is no property of God more celebrated in the Scripture than this of his goodness, and his giving out of the fruits of it to all his creatures. And he is so only good, that there is nothing so in any sense but by a participation of it, and a likeness unto him therein. They, therefore, who are like unto God, and they only, are useful in this world. There is, indeed, or at least there hath been, much good, useful good, done by others, on various convictions and for various ends; but there is one flaw or other in all they do. Either superstition, or vain-glory, or selfishness, or merit, or one thing or other, gets into all the good that is done by unholy persons, and brings death into the pot; so that although it may be of some use in particulars, unto individual persons, in some seasons, it is of none unto the general good of the whole. He that bears the likeness of God, and in all that he doth acts from that principle, he alone is truly useful, represents God in what he doth, and spoils it not by false ends of his own. If, therefore, we would keep up the privilege and pre-eminence of our nature and persons; if we would make due and daily accessions towards glory and blessedness; if we would be of any real use in this world, -- our great endeavor ought to be to grow up more and more into this likeness of God, which consists in our holiness.
It will, therefore, or it may, be justly here inquired, how or what we may do that we may thrive and grow up more and more into this likeness unto God. To remit other considerations unto their proper place, at present I answer, that there are some graces of holiness that are effectually assimilating, and others that are declarative and expressive of this likeness of God in us: --
First, Those of the first sort, which have a peculiar efficacy to promote the likeness of God in our souls, are faith and love, in whose constant
709
exercise we ought to abide and abound if we intend to grow in likeness and conformity to God: --
1. Faith is a part of our holiness as it is a grace of the sanctifying Spirit, and it is a principle of holiness as it purifies the heart and is effectual by love. The more faith is in its due and proper exercise, the more holy we shall be, and consequently the more like unto God. This were a large theme; I shall confine it unto one instance. The glorious properties of God, as we have showed before, are manifested and revealed in Jesus Christ; "in his face do they shine forth." The only way whereby we behold them, whereby we have an intuition into them, is by faith. In Christ are the glorious excellencies of God represented unto us, and by faith do we behold them. And what is the effect hereof? "We are changed into the same image" and likeness "from glory to glory," 2<470318> Corinthians 3:18. This is the great mystery of growing in holiness and thriving in the image of God, which the world being ignorant of have labored in vain by other means to satisfy their notions and convictions. But this is the great way and means of it, appointed and blessed of God unto that purpose, -- namely, constantly by faith, in a way of believing the revelation made in the gospel, to view, behold, and contemplate on the excellencies of God, his goodness, holiness, righteousness, love, and grace, as manifested in Jesus Christ, and that so as to make use of, and apply unto ourselves and our condition, the effects and fruits of them, according to the promise of the gospel. This is the great arcanum of growing up into the likeness of God, without which, however men may multiply duties in a compliance with their convictions, they will have never the more conformity to God; and all professors who come short in this matter do or may know, that it ariseth from their want of a constant exercise of faith on God in Christ. If, therefore, we have a real design of being yet more like unto God, -- which is our privilege, safety, glory, blessedness, -- this is the way we must take for its accomplishment. Abound in actings of faith, and we shall thrive in holiness; and they are but acts of presumption, under the name of faith, which do not infallibly produce this effect.
2. Love hath the same tendency and efficacy; I mean, the love of God. He that would be like unto God must be sure to love him, or all other endeavors to that purpose will be in vain; and he that loves God sincerely will be like him. Under the Old Testament, none in his general course so
710
like unto God as David, called, therefore, "The man after God's own heart;" and none ever made greater expressions of love unto him, which occur continually in the Psalms. And let men take what pains they can in acts and duties of obedience, if they proceed not from a principle of divine love, their likeness unto God will not be increased by them. All love, in general, hath an assimilating efficacy; it casts the mind into the mould of the thing beloved. So love of this world makes men earthly minded; their minds and affections grow earthly, carnal, and sensual. But of all kinds, divine love is most effectual to this purpose, as having the best, the most noble, proper, and attractive object. It is our adherence unto God with delight, for what he is in himself, as manifested in Jesus Christ. By it we cleave unto God, and so keep near him, and thereby derive transforming virtue from him. Every approach unto God by ardent love and delight is transfiguring. And it acts itself continually by, --
(1.) Contemplation;
(2.) Admiration; and,
(3.) Delight in obedience.
(1.) Love acts itself by contemplation. It is in the nature of it to be meditating and contemplating on the excellencies of God in Christ; yea, this is the life of it, and where this is not, there is no love. A heart filled with the love of God will night and day be exercising itself in and with thoughts of God's glorious excellencies, rejoicing in them. This the psalmist exhorts us unto: <193004>Psalm 30:4,
"Sing unto the LORD, O ye saints of his, and give thanks at the remembrance of his holiness."
And love will do the same with respect unto all his other properties. See to this purpose Psalm 63 throughout. And this will further our likeness unto him. Our minds by it will be changed into the image of what we contemplate, and we shall endeavor that our lives be conformed thereunto.
(2.) It works by admiration also. This is the voice of love, "How great is his goodness! how great is his beauty!" <380917>Zechariah 9:17. The soul being, as it were, ravished with that view which it hath of the glorious excellencies of God in Christ, hath no way to express its affections but by
711
admiration. "How great is his goodness! how great is his beauty!" And this beauty of God is that sweetness and holy symmetry of glory (if I may be allowed to speak so improperly) in all the perfections of God, being all in a sweet correspondency exalted in Christ, which is the proper object of our love. To see infinite holiness, purity, and righteousness, with infinite love, goodness, grace, and mercy, all equally glorified in and towards the same things and persons, one glimpse whereof is not to be attained in the world out of Christ, is that beauty of God which attracts the love of a believing soul, and fills it with a holy admiration of him. And this also is a most effectual furtherance of our conformity unto him, which without these steps we shall labor in vain after.
(3.) Again, love gives delight in obedience and all the duties of it. The common instance of Jacob is known, of whom it is said that his seven years' service seemed short and easy to him, for the love he bare to Rachel. He did that with delight which he would not afterward undergo for the greatest wages. But we have a greater instance. Our Lord Jesus Christ says concerning all the obedience that was required of him, "Thy law, O God, is in my heart; I delight to do thy will." And yet we know how terrible to nature were the things he did and suffered in obedience to that law. But his unspeakable love to God and the souls of men rendered it all his delight. Hence follow intension and frequency in all the duties of it. And where these two are, intension of mind and spirit, with a frequency of holy duties, both proceeding from delight, there holiness will thrive; and consequently we shall do so in our conformity to God. In brief, love and likeness unto God are inseparable, and proportionate unto one another; and without this no duties of obedience are any part of his image.
Secondly, There are graces which are declarative of this assimilation, or which evidence and manifest our likeness unto God. I shall instance only in two of them, --
1. And the first is such as I shall give many names unto it in its description, as the Scripture doth also; but the thing intended is one and the same. This is goodness, kindness, benignity, love, with readiness to do good, to forgive, to help and relieve, and this towards all men, on all occasions. And this also is to be considered in opposition unto an evil habit of mind exerting itself in many vices, which yet agree in the same
712
general nature: such are anger, wrath, envy, malice, revenge, frowardness, selfishness; all which are directly opposite to the grace of holiness at present instanced in and pleaded for. And this, I fear, is not so considered as it ought to be; for if it were, it would not be so common a thing as, it may be, it is, for men to plead highly for the imitation of God, and almost in all they do give us a full representation of the devil: for as this universal benignity and love to all is the greatest representation of the nature of God on earth, so is fierceness, envy, wrath, and revenge, of that of the devil. Would we, then, be like unto our heavenly Father, would we manifest that we are so unto his glory, would we represent him in and unto the world, it must be by this frame of spirit, and actings constantly suited thereunto. This our blessed Savior instructs us in and unto, <400544>Matthew 5:44, 45. A man, I say, thus good, his nature being cured and rectified by grace, thence useful and helpful, free from guile, envy and selfishness, pride and elation of mind, is the best representation we can have of God on the earth, since the human nature of Christ was removed from us.
This, therefore, we are to labor after if we intend to be like God, or to manifest his glory in our persons and lives unto the world. And no small part of our holiness consists herein. Many lusts, corruptions, and distempered passions, are to be subdued by grace, if we design to be eminent. Strong bents and inclinations of mind to comply with innumerable provocations and exasperations that will befall us must be corrected and discarded; many duties [must] be constantly attended unto, and sundry graces kept up to their exercise. The whole drove of temptations, all whose force consists in a pretense of care for self, must be scattered or resisted. And hence it is that in the Scripture a good man, a merciful man, a useful, liberal man, is frequently spoken of, by way of eminency and distinction, as one whom God hath an especial regard unto, and concerning whom there are peculiar promises. When men live to themselves, and are satisfied that they do no hurt, though they do no good; are secure, selfish, wrathful, angry, peevish, or have their kindness confined to their relations, or are otherwise little useful but in what they are pressed unto, and therein come off with difficulty in their own minds; who esteem all lost that is done for the relief of others, and the greatest part of wisdom to be cautious, and disbelieve the necessities of men; in a word, that make self and its concernments the end of their lives; --
713
whatever otherwise their profession be, or their diligence in religious duties, they do very little either represent or glorify God in the world. If we, therefore, design to be holy, let us constantly, in our families, towards our relations, in churches, in our conversation in the world, and dealings with all men; towards our enemies and persecutors, the worst of them, so far as they are ours only; towards all mankind as we have opportunity, -- labor after conformity unto God, and to express our likeness unto him, in this philanthropy, goodness, benignity, condescension, readiness to forgive, to help and relieve; without which we neither are nor can be the children of our Father which is in heaven.
Especially is this frame of heart, and actings suitable thereunto, required of us with respect unto the saints of God, unto believers. Even God himself, whom we are bound to imitate, and a conformity unto whom we are pressing after, doth exercise his benignity and kindness in a peculiar manner towards them: 1<540410> Timothy 4:10, "He is the savior of all men," but "specially of those that believe." There is a speciality in the exercise of his saving goodness towards believers. And in answer hereunto, we are likewise commanded to "do good unto all men," but "especially unto them who are of the household of faith," <480610>Galatians 6:10. Although we are obliged to the exercise of the goodness before described unto all men whatever, as we have opportunity, yet we are allowed, yea, we are enjoined, a peculiar regard herein unto the household of faith. And if this were more in exercise, if we esteemed ourselves (notwithstanding the provocations and exasperations which we meet withal, or suppose we do so, when perhaps none are given us or intended us) obliged to express this benignity, kindness, goodness, forbearance, and love towards all believers in an especial manner, it would prevent or remove many of those scandalous offenses and animosities that are among us. If in common we do love them that love us, and do good to them that do good to us, and delight in them who are of our company and go the same way with us, it may advance us in the condition of Pharisees and publicans, for they did so also. But if among believers we will take this course, love them only, delight in them only, be open and free in all effects of genuine kindness towards them who go our way, or are of our party, or are kind and friendly to us, or that never gave us provocations really nor in our own surmises, we are so far and therein worse than either Pharisees or
714
publicans. We are to endeavor conformity and likeness unto God, not only as he is the God of nature, and is good unto all the works of his hands, but as he is our heavenly Father, and is good, kind, benign, merciful, in an especial manner, unto the whole family of his children, however differenced among themselves, or indeed unkind or provoking unto him. I confess, when I see men apt to retain a sense of old provocations and differences; ready to receive impressions of new ones, or ready for apprehensions of such, where there are none; incredulous of the sincerity of others who profess a readiness for love and peace; to take things in the worst sense; to be morose and severe towards this or that sort of believers, unready to help them, scarce desiring their prosperity, or it may be their safety, -- I cannot but look upon it as a very great stain to their profession, whatever else it be: and by this rule would I have my own ways examined.
2. Truth is another grace, another part of holiness, of the same import and nature. Truth is used in the Scripture for uprightness and integrity, -- "Thou requirest truth in the inward parts," <195106>Psalm 51:6, -- and frequently for the doctrine of truth, as of God revealed and by us believed. But that which I intend is only what is enjoined us by the apostle, -- namely, in all things to "speak the truth in love," <490415>Ephesians 4:15. Our apostasy from God was eminently from him as the God of truth; by an opposition to which attribute we sought to dethrone him from his glory. We would not believe that his word was truth. And sin entered into the world by and with a long train of lies; and ever since, the whole world, and everything in it, is filled with them; which represents him and his nature who is the father of lies and liars. Hereby doth it visibly and openly continue in its apostasy from the God of truth. I could willingly stay to manifest how the whole world is corrupted, depraved, and sullied by lies of all sorts, but I must not divert thereunto. Wherefore, truth and sincerity in words, -- for that at present I must confine myself unto, -- is an effect of the renovation of the image of God in us, and a representation of him to the world. No duty is more frequently pressed upon us: "Put away false speaking;" "Lie not one to another;" "Speak the truth in love." And the consideration hereof is exceeding necessary unto all those who by their course of life are engaged in trading; and that both because of the disreputation which by the evil practices of some, of many (that I say not
715
of the most), is cast upon that course of life, and also because failures in truth are apt a thousand ways to insinuate themselves into the practices of such persons, yea, when they are not aware thereof. "It is naught, it is naught, saith the buyer, but when he goeth away he boasteth;" and "It is good, it is good, saith the seller, but when he hath sold it he boasteth," or is well pleased with the advantage which he hath made by his words. But these things have the image of Satan upon them, and are most opposite to the God of truth. Another occasion must be taken farther to press this necessary duty; only at present, I do but intimate that where truth is not universally observed, according to the utmost watchfulness of sincerity and love, there all other marks and tokens of the image of God in any persons are not only sullied but defaced, and the representation of Satan is most prevalent. And these things I could not but add, as naturally consequential unto that first principal argument for the necessity of holiness which we have proposed and insisted on.
Having despatched this first argument, and added unto it some especial improvements with respect unto its influence into our practice, it remains only that we free it from one objection, which it seems exposed unto. Now, this ariseth from the consideration of the infinite grace, mercy, and love of God, as they are proposed in the dispensation of the word; for it may be said unto us, and like enough it will, considering the frame of men's minds in the days wherein we live, "Do not you yourselves, who thus press unto holiness, and the necessity of it, from the consideration of the nature of God, preach unto us every day the greatness of his mercy towards all sorts of sinners, his readiness to receive them, his willingness to pardon them, and that freely in Christ, without the consideration of any worth, merit, or righteousness of their own? And do you not herein invite all sorts of sinners, the worst and the greatest, to come unto him by Christ, that they may be pardoned and accepted? Whence, then, can arise any argument for the necessity of holiness from the consideration of the nature of this God, whose inestimable treasures of grace, and the freedom of whose love and mercy towards sinners, no tongue, as you say, can express?"
Ans. 1. This objection is very natural unto carnal and unbelieving minds, and therefore we shall meet with it at every turn. There is nothing seems more reasonable unto them than that we may live in sin because grace hath
716
abounded. If men must yet be holy, they can see no need nor use of grace; and they cannot see that God is gracious to any purpose, if notwithstanding men may perish because they are not holy. But this objection is raised, rejected, and condemned by our apostle, in whose judgment we may acquiesce, <450601>Romans 6:1; and in the same place he subjoins the reasons why, notwithstanding the superabounding grace of God in Christ, there is an indispensable necessity that all believers should be holy.
2. God himself hath obviated this objection. He proclaims his name, <023406>Exodus 34:6, 7,
"The LORD, The LORD God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin."
Had he stood here, and neither in this nor in any other place of Scripture farther declared his nature and unchangeable purposes concerning sinners, some color might have been laid on this objection. But he adds immediately, "and that will by no means clear the guilty," -- that is, as it is explained in places of Scripture innumerable, such as go on in their sins, without regard unto obedience and holiness springing from the atonement made for their guilty souls in the blood of Christ.
3. We do, we ought to declare the rich and free love, grace, mercy, and bounty of God unto sinners in and by Jesus Christ. And woe unto us if we should not be found in that work all our days, and thereby encourage all sorts of sinners to come unto him for the free pardon of their sins, "without money or price," without merit or desert on their part! for this is the gospel. But notwithstanding all this grace and condescension, we declare that he doth not dethrone himself, nor deny himself, nor change his nature, nor become unholy, that we may be saved. He is God still, naturally and essentially holy, -- holy as he is in Christ, reconciling the sinful world unto himself, -- and therefore indispensably requires that those whom he pardons, receives, accepts into his love and communion with himself, should be holy also. And these things are not only consistent but inseparable. Without the consideration of this grace in God, we can have no encouragement to be holy; and without the necessity of holiness in us, that grace can neither be glorified nor useful.
717
CHAPTER 2.
ETERNAL ELECTION A CAUSE OF AND MOTIVE UNTO HOLINESS.
Other arguments for the necessity of holiness, from God's eternal election -- The argument from thence explained, improved, vindicated.
WE have seen, upon the whole matter, what conclusions (as unto our own duty) we ought to draw from that revelation of the nature of God in Christ which is made unto us, and our relation unto him. If we are not thereby prevailed on always, in all instances of obedience, to endeavor to be holy universally, in all manner of holy conversation, we neither can enjoy his favor here nor be brought unto the enjoyment of him in glory hereafter.
That consideration which usually we take of God next after his nature and the properties of it, is of the eternal free acts of his will, or his decrees and purposes; and we shall now inquire what respect they have unto holiness in us, what arguments and motives may be taken from them to evince the necessity of it unto us and to press us thereunto, especially from the decree of election, which in an especial manner is by some traduced as no friend to this design. I say, then, that, --
II. It is the eternal and immutable purpose of God, that all who are his in
a peculiar manner, all whom he designs to bring unto blessedness in the everlasting enjoyment of himself, shall antecedently thereunto be made holy. This purpose of his God hath declared unto us, that we may take no wrong measures of our estate and condition, nor build hopes or expectations of future glory on sandy foundations that will fail us. Whatever we are else, in parts, abilities, profession, moral honesty, usefulness unto others, reputation in the church, if we are not personally, spiritually, evangelically holy, we have no interest in that purpose or decree of God whereby any persons are designed unto salvation and glory. And this we shall briefly confirm: --
<490104>Ephesians 1:4,
718
"He hath chosen us in Christ before the foundation of the world, that we should be holy and without blame before him in love."
But is this that which firstly and principally we are ordained unto, and that for its own sake, -- namely, holiness and unblamableness in the obedience of love? No; we are firstly "ordained to eternal life," <441348>Acts 13:48; we are "from the beginning chosen to salvation," 2<530213> Thessalonians 2:13. That which God, in the first place, intends as his end in the decree of election is our eternal salvation, to the "praise of the glory of his grace," <490105>Ephesians 1:5, 6, 11. How, then, is he said to "choose us that we should be holy?" in what sense is our holiness proposed as the design of God in election? It is as the indispensable means for the attaining of the end of salvation and glory. "I do," saith God, "choose these poor lost sinners to be mine in an especial manner, to save them by my Son, and bring them, through his mediation, unto eternal glory. But in order hereunto, I do purpose and decree that they shall be holy and unblamable in the obedience of love; without which, as a means, none shall ever attain that end." Wherefore, the expectation and hope of any man for life and immortality and glory, without previous holiness, can be built on no other foundation but this, that God will rescind his eternal decrees and change his purposes, -- that is, cease to be God, -- merely to comply with them in their sins! And who knows not what will be the end of such a cursed hope and expectation? The contrary is seconded by that of the apostle, <450830>Romans 8:30, "Whom he did predestinate, them he also called." Wherever predestination unto glory goes before concerning any person, there effectual vocation unto faith and holiness infallibly ensues; and where these never were, the other never was. So 2<530213> Thessalonians 2:13,
"God hath from the beginning chosen you to salvation through sanctification of the Spirit."
Chosen we are unto salvation by the free, sovereign grace of God. But how may this salvation be actually obtained? how may we be brought into the actual possession of it? Through the sanctification of the Spirit, and no otherwise. Whom God doth not sanctify and make holy by his Spirit, he never chose unto salvation from the beginning. The counsels of God, therefore, concerning us do not depend on our holiness; but upon our holiness our future happiness depends in the counsels of God.
719
Hence we may see wherein lies the force of the argument for the necessity of holiness from God's decree of election; and it consists in these two things: --
First, That such is the nature of the unalterable decree of God in this matter, that no person living can ever attain the end of glory and happiness without the means of grace and holiness; the same eternal purpose respecteth both. I shall afterward show how the infallible and indissolvable connection of these things is established by the law of God. Our present argument is from hence, that it is fixed by God's eternal decree. He hath ordained none to salvation, but he hath ordained them antecedently to be holy. Not the least infant that goes out of this world shall come to eternal rest unless it be sanctified, and so made habitually and radically holy. He chooseth none to salvation but through the sanctification of the Spirit. As, therefore, whatever else we have or may seem to have, it is contrary to the nature of God that we should come to the enjoyment of him if we are not holy, so it is contrary to his eternal and unchangeable decree also.
Secondly, It ariseth from hence, that we can have no evidence of our interest in God's decree of election, whereby we are designed unto life and glory, without holiness effectually wrought in us. Wherefore, as our life depends upon it, so do all our comforts. To this purpose speaks our apostle, 2<550219> Timothy 2:19, "The foundation of God standeth sure, having this seal, The Lord knoweth them that are his." It is the decree of election which he intends, and he proposeth it as that alone which will give security against apostasy in a time of great temptations and trials; as our Savior doth likewise, <402424>Matthew 24:24. Everything else will fail but what is an especial fruit and effect of this decree. What, therefore, is incumbent on us with respect thereunto, that we may know we have an interest in this single security against final apostasy? Saith the apostle, "Let every one that nameth the name of Christ depart from iniquity." There is no other way to come unto an evidence thereof but by a departure from all iniquity, by universal holiness. So the apostle Peter directs us to "give all diligence to make our election sure," 2<610110> Peter 1:10. Sure it is in itself from all eternity, -- "The foundation of God standeth sure," -- but our duty it is to make it sure and certain unto ourselves; and this is a thing of the highest importance and concernment unto us, whence we are required to give all diligence unto that end. How, then, may this be done or effected?
720
This he declares in the foregoing verses, and it is only by finding in ourselves and duly exercising that train of gospel grace and duties which he there enumerates, verses 5-9.
It is evident, therefore, and necessary from God's decree of election, that if we intend either eternal glory hereafter or any consolation or assurance here, we must endeavor to be "holy and without blame before him in love;" for whomsoever God purposeth to save, he purposeth first to sanctify. Neither have we any ground to suppose that we are built on that foundation of God which standeth sure, unless we depart from all iniquity. What farther motives may be taken from the especial nature of this decree shall be considered when we have removed one objection out of our way.
Some there are who apprehend that these things are quite otherwise; for they say that a supposition of God's decree of personal election is a discouragement unto all endeavors for holiness, and an effectual obstruction thereof in the lives of men. And under this pretense chiefly is the doctrine concerning it blasphemed and evil spoken of; for say they, "If God have freely from eternity chosen men unto salvation, what need is there that they should be holy? They may live securely in the pursuit of their lusts, and be sure not to fail of heaven at the last; for God's decree cannot be frustrated, nor his will resisted. And if men be not elected, whatever they endeavor in the ways of holy obedience, it will be utterly lost; for eternally saved they cannot, they shall not be. This, therefore, is so far from being a conviction of the necessity of holiness and a motive unto it as that indeed it renders it unnecessary and useless; yea, defeats the power and efficacy of all other arguments for it and motives unto it."
Now, this objection, if not for the sake of those who make use of it as a cavil against the truth, yet of those who may feel the force of it in the way of a temptation, must be removed out of our way. To this end I answer two things: --
1. In general, That this persuasion is not of Him that calleth us. This way of arguing is not taught in the Scripture, nor can thence be learned. The doctrine of God's free electing love and grace is fully declared therein; and withal it is proposed as the fountain of all holiness, and made a great motive thereunto. Is it not safer, now, for us to adhere to the plain testimonies of Scripture, confirmed by the experience of the generality of
721
believers, captivating our understandings to the obedience of faith, than hearken unto such perverse cavils as would possess our minds with a dislike of God and his ways? Those who hate gospel holiness, or would substitute something else in the room of it, will never want exceptions against all its concernments. A holiness they lay claim unto and plead an interest in; for, as I said formerly, a confession in general of the necessity hereof is almost the only thing wherein all that are called Christians do agree: but such a holiness they would have as doth not spring from eternal, divine election, as is not wrought in us originally by the almighty efficacy of grace in our conversion, as is not promoted by free justification through the imputation of the righteousness of Christ. Now, this is such a holiness as the Scripture knoweth nothing of, unless it be to reject and condemn it. Wherefore, this objection proceeding only from the craft of Satan, opposing the ways and methods of God's grace when he dareth not openly oppose the thing itself, it is safer for a believer to rest quietly in the clear Scripture revelation than to attend unto such proud, perverse, and froward cavillings.
2. In particular, We are not only obliged to believe all divine revelations, but also in the way, order, and method wherein, by the will of God, they are proposed unto us, and which is required by the nature of the things themselves. For instance, the belief of eternal life is required in the gospel; but yet no man is obliged to believe that he shall be eternally saved whilst he lives in his sins, but rather the contrary. On this supposition, which is plain and evident, I shall, in the ensuing propositions, utterly cast this objection out of consideration: --
(1.) The decree of election, considered absolutely in itself, without respect unto its effects, is no part of God's revealed will; that is, it is not revealed that this or that man is or is not elected. This, therefore, can be made neither argument nor objection about anything wherein faith or obedience is concerned: for we know it not, we cannot know it, it is not our duty to know it; the knowledge of it is not proposed as of any use unto us, yea, it is our sin to inquire into it. It may seem to some to be like the tree of knowledge of good and evil unto Eve, -- good for food, pleasant to the eyes, and much to be desired to make one wise, as all secret, forbidden things seem to carnal minds; but men can gather no fruit from it but death. See <052929>Deuteronomy 29:29. Whatever exceptions, therefore, are laid against
722
this decree as it is in itself, whatever inferences are made on supposition of this or that man's being or not being elected, they are all unjust and unreasonable, yea, proud contending with God, who hath appointed another way for the discovery hereof, as we shall see afterward.
(2.) God sends the gospel to men in pursuit of his decree of election, and in order unto its effectual accomplishment. I dispute not what other end it hath or may have, in its indefinite proposal unto all; but this is the first, regulating, principal end of it. Wherefore, in the preaching of it, our apostle affirms that he
"endured all things for the elect's sakes, that they might obtain the salvation which is in Christ Jesus with eternal glory," 2<550210> Timothy 2:10.
So God beforehand commanded him to stay and preach the gospel at Corinth, because "he had much people in that city," -- namely, in his purpose of grace, <441810>Acts 18:10. See chapter <440247>2:47, <441348>13:48.
(3.) Wherever this gospel comes, it proposeth life and salvation by Jesus Christ unto all that shall believe, repent, and yield obedience unto him. It plainly makes known unto men their duty, and plainly proposeth unto them their reward. In this state of things, no man, without the highest pride and utmost effect of unbelief, can oppose the secret decree of God unto our known duty. Saith such an one, "I will neither repent, nor believe, nor obey, unless I may first know whether I am elected or no; for all at last will depend thereon." If this be the resolution of any man, he may go about his other occasions; the gospel hath nothing to say or offer unto him. If he will admit of it on no other terms, but that he may set up his own will, and wisdom, and methods, in opposition unto and exclusion of those of God, he must, for aught I know, take his own course, whereof he may repent when it is too late.
(4.) The sole way of God's appointment whereby we may come to an apprehension of an interest in election is by the fruits of it in our own souls; nor is it lawful for us to inquire into it or after it any other way. The obligation which the gospel puts upon us to believe anything respects the order of the things themselves to be believed, and the order of our obedience, as was before observed. For instance, when it is declared that
723
Christ died for sinners, no man is immediately obliged to believe that Christ died for him in particular, but only that he died to save sinners, to procure a way of salvation for them, among whom he finds himself to be. Hereon the gospel requires of men faith and obedience; this are they obliged to comply withal. Until this be done, no man is under an obligation to believe that Christ died for him in particular. So is it in this matter of election. A man is obliged to believe the doctrine of it, upon the first promulgation of the gospel, because it is therein plainly declared; but as for his own personal election, he cannot believe it, nor is obliged to believe it, any otherwise but as God reveals it by its effects. No man ought, no man can justly question his own election, doubt of it, or disbelieve it, until he be in such a condition as wherein it is impossible that the effects of election should ever be wrought in him, if such a condition there be in this world; for as a man whilst he is unholy can have no evidence that he is elected, so he can have none that he is not elected, whilst it is possible that ever he may be holy. Wherefore, whether men are elected or no is not that which God calls any immediately to be conversant about. Faith, obedience, holiness, are the inseparable fruits, effects, and consequents of election, as hath been proved before. See <490104>Ephesians 1:4; 2<530213> Thessalonians 2:13; <560101>Titus 1:1; <441348>Acts 13:48. In whomsoever these things are wrought, he is obliged, according to the method of God and the gospel, to believe his own election. And any believer may have the same assurance of it as he hath of his calling, sanctification, or justification; for these things are inseparable. And by the exercise of grace are we obliged to secure our interest in election, 2<610105> Peter 1:5-10. But as for those who are as yet unbelievers and unholy, they can draw no conclusion that they are not elected but from this supposition, that they are in a state and condition wherein it is impossible that ever they should have either grace or holiness; which cannot be supposed concerning any man but him that knows himself to have sinned against the Holy Ghost.
Wherefore, all the supposed strength of the objection mentioned lieth only in the pride of men's minds and wills, refusing to submit themselves unto the order and method of God in the dispensation of his grace and his prescription of their duty, where we must leave it.
To return unto our designed discourse: The doctrine of God's eternal election is everywhere in the Scripture proposed for the encouragement
724
and consolation of believers, and to further them in their course of obedience and holiness. See <490103>Ephesians 1:3-12; <450828>Romans 8:28-34. As unto men's present concernment therein, it is infallibly assured unto them by its effects; and being so, it is filled with motives unto holiness, as we shall now farther declare in particular.
First, The sovereign and ever-to-be-adored grace and love of God herein is a powerful motive hereunto; for we have no way to express our resentment f140 of this grace, our acknowledgment of it, our thankfulness for it, but by a holy, fruitful course of obedience, nor doth God on the account hereof require anything else of us. Let us, therefore, inquire what sense of obligation this puts upon us, that God from all eternity, out of his mere sovereign grace, not moved by anything in ourselves, should first choose us unto life and salvation by Jesus Christ, decreeing immutably to save us out of the perishing multitude of mankind, from whom we neither then did, in his eye or consideration, nor by anything in ourselves ever would, differ in the least. What impression doth this make upon our souls? What conclusion as to our practice and obedience do we hence educe? Why, saith one, "If God have thus chosen me, I may then live in sin as I please; all will be well and safe in the latter end, which is all I need care for." But this is the language of a devil, and not of a man. Suggestions, possibly, of this nature, by the craft of Satan, in conjunction with the deceitfulness of sin, may be injected into the minds of believers, (as what may not so be?) but he that shall foment, embrace, and act practically according to this inference, is such a monster of impiety and presumptuous ingratitude as hell itself cannot parallel in many instances. I shall use some boldness in this matter. He that doth not understand, who is not sensible, that an apprehension by faith of God's electing love in Christ hath a natural, immediate, powerful influence, upon the souls of believers, unto the love of God and holy obedience, is utterly unacquainted with the nature of faith, and its whole work and actings towards God in the hearts of them that believe. Is it possible that anyone who knows these things can suppose that those in whom they are in sincerity and power can be such stupid, impious, and ungrateful monsters, so devoid of all holy ingenuity and filial affections towards God, as, merely out of despite unto him, to cast poison into the spring of all their own mercies? Many have I known complain that they could not arrive at a comfortable
725
persuasion of their own election; never any who [complained,] when they had received it in a due way and manner, that it proved a snare unto them, that it tended to ingenerate looseness of life, unholiness, or a contempt of God in them. Besides, in the Scripture it is still proposed and made use of unto other ends. And those who know anything of the nature of faith or of the love of God, anything of intercourse or communion with him by Jesus Christ, anything of thankfulness, obedience, or holiness, will not be easily persuaded but that God's electing love and grace is a mighty constraining motive unto the due exercise of them all.
God himself knoweth this to be so, and therefore he maketh the consideration of his electing love, as free and undeserved, his principal argument to stir up the people unto holy obedience, <050706>Deuteronomy 7:68, 11. And a supposition hereof lies at the bottom of that blessed exhortation of our apostle, <510312>Colossians 3:12, 13,
"Put on therefore, as the elect of God, holy and beloved, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering; forbearing one another, and forgiving one another."
These things, which are so great a part of our holiness, become the elect of God; these are required of them on the account of their interest in electing love and grace. Men may frame a holiness to themselves, and be stirred up unto it by motives of their own (as there is a religion in the world that runs in a parallel line by that of evangelical truth, but toucheth it not, nor will do so to eternity); but that which the gospel requires is promoted on the grounds and by the motives that are peculiar unto it, whereof this of God's free electing love and grace is among the principal. Farther to confirm this truth, I shall instance in some especial graces, duties, and parts of holiness, that this consideration is suited to promote: --
1. Humility in all things is a necessary consequent of a due consideration of this decree of God; for what were we when he thus set his heart upon us, to choose us, and to do us good forever? -- poor, lost, undone creatures, that lay perishing under the guilt of our apostasy from him. What did he see in us to move him so to choose us? -- nothing but sin and misery. What did he foresee that we would do of ourselves more than others, if he wrought not in us by his effectual grace? -- nothing but a continuance in sin and rebellion against him, and that forever. How should the thoughts
726
hereof keep our souls in all humility and continual self-abasement! for what have we in or from ourselves on the account whereof we should be lifted up? Wherefore, as the elect of God, let us put on humility in all things; and let me add, that there is no grace whereby at this day we may more glorify God and the gospel, now the world is sinking into ruin under the weight of its own pride.
The spirits of men, the looks of men, the tongues of men, the lives of men, are lifted up by their pride unto their destruction. The good Lord keep professors from a share in the pride of these days! Spiritual pride in foolish self-exalting opinions, and the pride of life in the fashions of the world, are the poison of this age.
2. Submission to the sovereign will and pleasure of God, in the disposal of all our concerns in this world. That this is an excellent fruit of faith, an eminent part of holiness, or duty of obedience, is acknowledged; and never was it more signally called for than it is at this day. He that cannot live in an actual resignation of himself and all his concerns unto the sovereign pleasure of God, can neither glorify him in anything nor have one hour's solid peace in his own mind. This public calamities, this private dangers and losses, this the uncertainty of all things here below, call for at present in an especial manner. God hath taken all pretences of security from the earth, by what some men feel and some men fear. None knows how soon it may be his portion to be brought unto the utmost extremity of earthly calamities. There is none so old, none so young, none so wise, none so rich, as thence to expect relief from such things? Where, then, shall we in this condition cast anchor? whither shall we betake ourselves for quietness and repose? It is no way to be obtained but in a resignation of ourselves and all our concernments into the sovereign pleasure of God; and what greater motive can we have thereunto than this? The first act of divine sovereign pleasure concerning us was the choosing of us from all eternity unto all holiness and happiness. This was done when we were not, when we had no contrivances of our own. And shall we not now put all our temporary concerns into the same hand? Can the same fountain send out sweet and bitter water? -- can the same sovereign pleasure of God be the free only cause of all our blessedness, and can it do that which is really evil unto us? Our souls, our persons, were secure and blessedly provided for, as to grace and glory, in the sovereign will of God; and what a prodigious
727
impiety is it not to trust all other things in the same hand, to be disposed of freely and absolutely! If we will not forego our interest in mere, absolute, free, sovereign grace, for ten thousand worlds (as no believer will), how ready should we be to resign up thereunto that little portion which we have in this world among perishing things!
3. Love, kindness, compassion, forbearance towards all believers, all the saints of God, however differenced among themselves, are made indispensably necessary unto us, and pressed on us from the same consideration. And herein also doth no small part of our holiness consist. To this purpose is the exhortation of the apostle before mentioned, <510312>Colossians 3:12, 13; for if God have chosen them from all eternity, and made them the objects of his love and grace, as he hath done so concerning all sincere believers, do we not think it necessary, doth not God require of us, that we should love them also? How dare any of us entertain unkind, severe thoughts? how dare we maintain animosities and enmities against any of them whom God hath eternally chosen to grace and glory? Such things, it may be, upon provocations and surprisals, and clashings of secular interests, have fallen out, and will fall out amongst us; but they are all opposite and contrary unto that influence which the consideration of God's electing love ought to have upon us. The apostle's rule is, that, as unto our communion in love, we ought to receive him whom God hath received, and because God hath received him; against which no other thing can be laid in bar, <451401>Romans 14:1, 3. And the rule is no less certain, yea, is subject to less exceptions, that we ought to choose, embrace, and love all those, whoever they be, whom God hath chosen and loved from eternity. There is no greater evidence of low, weak, selfish Christians, than to prescribe any other rules or bounds unto their spiritual, evangelical affections than the decree of God's election, as manifesting itself in its effects. "I endure all things," saith our apostle, not for the Jews or Gentiles, not for the weak or strong in the faith, not for those of this or that way, but, "for the elect's sake." This should regulate our love, and mightily stir it up unto all actings of kindness, mercy, compassion, forbearance, and forgiveness.
4. Contempt of the world, and all that belongs unto it, will hence also be ingenerated in us. Did God set his heart upon some from eternity? Did he choose them to be his own peculiar [people], to distinguish them as his
728
from all the residue of mankind? Doth he design to give them the highest, greatest, best fruits and effects of his love, and to glorify himself in their praises forever? What, then, will he do for them? Will he make them all kings or emperors in the world? or, at least, will he have them to be rich, and noble, and honorable among men, that it may be known and proclaimed, "Thus shall it be done to the man whom the King of heaven delighteth to honor;" however, that they should be kept from straits, and difficulties, and trials, from poverty, and shame, and reproach in the world? Alas! none of these things were in the least in the heart of God concerning them. They deserve not to be named on the same day, as we use to speak, with the least of those things which God hath chosen his unto. Were there any real, substantial good in them on their own account, he would not have cast them out of the counsels of his love. But, on the contrary, "Ye see your calling, brethren" (which is the infallible fruit and consequent of election), "how that not many wise men after the flesh, not many mighty, not many noble, are called:" but God hath chosen the poor of the world, the base and the contemptible, for the most part; yea, he hath designed the generality of his elect to a poor, low, and afflicted condition in this world. And shall we set our hearts on those things that God hath so manifestly put an under-valuation upon, in comparison of the least concernment of grace and holiness? Wherefore, let them that are poor and despised in the world learn to be satisfied with their state and condition. Had God seen it to have been good for you to have been otherwise, he would not have passed it by when he was acting eternal love towards you. And let them that are rich not set their hearts upon uncertain riches. Alas! they are things which God had no regard unto when he prepared grace and glory for his own. Let the remembrance hereof suit your esteem and valuation of them. Do but think with yourselves that these are not the things that God had any regard unto when he chose us unto grace and glory, and it will abate of your care about them, cool your love towards them, and take off your hearts from them; which is your holiness.
Secondly, Electing love is a motive and encouragement unto holiness, because of the enabling supplies of grace which we may and ought thence to expect by Jesus Christ. The difficulties we meet withal in a course of holiness are great and many. Here Satan, the world, and sin, do put forth
729
and try their utmost strength. Ofttimes the best are foiled, ofttimes discouraged, sometimes weary and ready to give over; it requires a good spiritual courage to take a prospect of the lions, serpents, and snares that lie in the way of a constant persevering course in gospel obedience. Hereon our knees are ready to grow feeble, and our hands to hang down. It is no small relief herein, no small encouragement to continue in our progress, that the fountain of electing grace will never fail us, but continually give out supplies of spiritual strength and refreshment. Hence may we take heart and courage to rise again when we have been foiled, to abide when the shock of temptation is violent, and to persevere in those duties which are most wearisome to the flesh. And they are unacquainted with a course of holy obedience who know not how needful this consideration is unto a comfortable continuance therein.
Thirdly, It hath the same tendency and effect in the assurance we have from thence, that notwithstanding all the oppositions we meet withal, we shall not utterly and finally miscarry. God's "election" will at last "obtain," <451107>Romans 11:7; and "his foundation standeth sure," 2<550219> Timothy 2:19. His purpose, which is "according unto election," is unchangeable; and, therefore, the final perseverance and salvation of those concerned in it are everlastingly secured. This is the design of the apostle's discourse, Romans 8, from verse 28 unto the end. Because of the immutability of God's eternal purpose in our predestination, and his effectual operations in the pursuit and for the execution thereof, the elect of God shall infallibly be carried through all, even the most dreadful oppositions that are made against them, and be at length safely landed in glory. And there is no greater encouragement to grow and persist in holiness than what is administered by this assurance of a blessed end and issue of it.
Those who have had experience of that spiritual slumber and sloth which unbelief will cast us under; of those weaknesses, discouragements, and despondencies, which uncertainties, doubts, fears, and perplexities of what will be the issue of things at last with them, do cast upon the souls of men; how duties are discouraged, spiritual endeavors and diligence are impaired, delight in God weakened, and love cooled by them, -- will be able to make a right judgment of the truth of this assertion. Some think that this apprehension of the immutability of God's purpose of election, and the
730
infallibility of the salvation of believers on that account, tend only to carelessness and security in sin; and that to be always in fear, dread, and uncertainty of the end, is the only means to make us watchful unto duties of holiness. It is very sad that any man should so far proclaim his inexperience and unacquaintedness with the nature of gospel grace, the genius and inclination of the new creature, and the proper workings of faith, as to be able thus to argue, without a check put upon him by himself and from his own experience. It is true, were there no difference between faith and presumption; no difference between the spirit of liberty under the covenant of grace and that of bondage under the old covenant; no spirit of adoption given unto believers; no genuine filial delight in and adherence unto God ingenerated in them thereby, -- there might be something in this objection. But if the nature of faith and of the new creature, the operations of the one and disposition of the other, are such as they are declared to be in the gospel, and as believers have experience of them in their own hearts, men do but bewray their ignorance, whilst they contend that the assurance of God's unchangeable love in Christ, flowing from the immutability of his counsel in election, doth any way impeach, or doth not effectually promote, the industry of believers in all duties of obedience.
Suppose a man that is on his journey knoweth himself to be in the right way, and that, passing on therein, he shall certainly and infallibly come to his journey's end, especially if he will a little quicken his speed as occasion shall require, will you say that this is enough to make such a man careless and negligent, and that it would be much more to his advantage to be lost and bewildered in uncertain paths and ways, not knowing whither he goes, nor whether he shall ever arrive at his journey's end? Common experience declares the contrary, as also how momentary and useless are those violent fits and gusts of endeavors which proceed from fear and uncertainty, both in things spiritual and temporal, or civil. Whilst men are under the power of actual impressions from such fears, they will convert to God, yea, they will "momento turbinis," and perfect holiness in an instant; but so soon as that impression wears off (as it will do on every occasion, and upon none at all), such persons are as dead and cold towards God as the lead or iron, which ran but now in a fiery stream, is when the heat is departed from it. It is that soul alone, ordinarily, which hath a comfortable assurance of God's eternal, immutable, electing love, and
731
thence of the blessed end of its own course of obedience, who goeth on constantly and evenly in a course of holiness, quickening his course and doubling his speed, as he hath occasion from trials or opportunities. And this is the very design of our apostle to explain and confirm, Hebrews 6, from the tenth verse unto the end of the chapter, as is declared elsewhere.
It appears, from what hath been discoursed, that the electing love of God is a powerful constraining motive unto holiness, and that which proves invincibly the necessity of it in all who intend the eternal enjoyment of God. But it will be said, "That if it be supposed or granted that those who are actually believers, and have a sense of their interest herein, may make the use of it that is pleaded; yet as for those who are unconverted, or are otherwise uncertain of their spiritual state and condition, nothing can be so discouraging unto them as this doctrine of eternal election. Can they make any other conclusion from it but that, if they are not elected, all care and pains in and about duties of obedience are vain; if they are, they are needless?" The removal of this objection shall put a close unto our discourse on this subject; and I answer, --
1. That we have showed already that this doctrine is revealed and proposed in the Scripture principally to acquaint believers with their privilege, safety, and fountain of their comforts. Having, therefore, proved its usefulness unto them, I have discharged all that is absolutely needful to my present purpose. But I shall show, moreover, that it hath its proper benefit and advantage towards others also. For, --
2. Suppose the doctrine of personal election be preached unto men, together with the other sacred truths of the gospel, two conclusions, it is possible, may by sundry persons be made from it: --
(1.) That whereas this is a matter of great and eternal moment unto our souls, and there is no way to secure our interest in it but by the possession of its fruits and effects, which are saving faith and holiness, we will, we must, it is our duty, to use our utmost endeavors, by attaining of them and growth in them, to make our election sure; and herein, if we be sincere and diligent, we shall not fail. Others may conclude,
(2.) That if it be so indeed, that those who shall be saved are chosen thereunto before the foundation of the world, then it is to no purpose to
732
go about to believe or obey, seeing all things must fall out at last according as they were fore-ordained. Now, I ask, which of these conclusions is (I will not say most suited unto the mind and will of God, with that subjection of soul and conscience which we owe to his sovereign wisdom and authority, but whether of them is) the most rational, and most suitable to the principles of sober love of ourselves and care of our immortal condition? Nothing is more certain than that the latter resolution will be infallibly destructive (if pursued) of all the everlasting concernments of our souls; death and eternal condemnation are the unavoidable issues of it. No man giving himself up to the conduct of that conclusion shall ever come to the enjoyment of God. But in the other way, it is possible, at least, that a man may be found to be the object of God's electing love, and so be saved. But why do I say it is possible? There is nothing more infallibly certain than that he who pursues sincerely and diligently the ways of faith and obedience, -- which are, as we have often said, the fruits of election, -- shall obtain in the end everlasting blessedness, and, ordinarily, shall have in this world a comfortable evidence of his own personal election. This, therefore, on all accounts, and towards all sorts of persons, is an invincible argument for the necessity of holiness, and a mighty motive thereunto: for it is unavoidable, that if there be such a thing as personal election, and that the fruits of it are sanctification, faith, and obedience, it is utterly impossible, that without holiness anyone should see God; the reason of which consequence is apparent unto all.
733
CHAPTER 3.
HOLINESS NECESSARY FROM THE COMMANDS OF GOD.
Necessity of holiness proved from the commands of God in the law and the gospel.
III. WE have evinced the necessity of holiness from the nature and the
decrees of God; our next argument shall be taken from his word or commands, as the nature and order of these things do require. And in this case it is needless to produce instances of God's commands that we should be holy; it is the concurrent voice of the law and gospel. Our apostle sums up the whole matter, 1<520401> Thessalonians 4:1-3,
"We exhort you, that as ye have received of us how ye ought to walk and to please God, so ye would abound more and more. For ye know what commandments we gave you by the Lord Jesus. For this is the will of God, even your sanctification,"
or holiness; whereunto he adds one especial instance. This is that which the commandments of Christ require, yea, this is the sum of the whole commanding will of God. The substance of the law is, "Be ye holy; for I the LORD your God am holy," <031902>Leviticus 19:2; the same with what it is referred unto by our Savior, <402237>Matthew 22:37-39. And whereas holiness may be reduced unto two heads, --
1. The renovation of the image of God in us;
2. Universal actual obedience, -- they are the sum of the preceptive part of the gospel, <490422>Ephesians 4:22-24; <560211>Titus 2:11, 12. Hereof, therefore, there needeth no farther confirmation by especial testimonies.
Our inquiry must be, what force there is in this argument, or whence we do conclude unto a necessity of holiness from the commands of God. To this end the nature and proper adjuncts of these commands are to be considered, -- that is, we are to get our minds and consciences affected with them, so as to endeavor after holiness on their account, or with
734
respect unto them: for whatever we may do which seems to have the matter of holiness in it, if we do it not with respect unto God's command, it hath not the nature of holiness in it; for our holiness is our conformity and obedience to the will of God, and it is a respect unto a command which makes anything to be obedience, or gives it the formal nature thereof. Wherefore, as God rejects that from any place in his fear, worship, or service, which is resolved only into the doctrines or precepts of men, <232913>Isaiah 29:13, 14; so for men to pretend unto I know not what freedom, light, and readiness unto all holiness, from a principle within, without respect unto the commands of God without, as given in his word, is to make themselves their own god, and to despise obedience unto him who is over all, God blessed forever. Then are we the servants of God, then are we the disciples of Christ, when we do what is commanded us, and because it is commanded us. And what we are not influenced unto by the authority of God in his commands, we are not principled for by the Spirit of God administered in the promises. Whatever good any man doth in any kind, if the reason why he doth it be not God's command, it belongs neither to holiness nor obedience. Our inquiry, therefore, is after those things in the commands of God which put such an indispensable obligation upon us unto holiness, as that whatever we may be or may have without it will be of no use or advantage unto us, as unto eternal blessedness or the enjoyment of him.
But to make our way more clear and safe, one thing must yet be premised unto these considerations; and this is, that God's commands for holiness may be considered two ways: --
1. As they belong unto and are parts of the covenant of works;
2. As they belong and are inseparably annexed unto the covenant of grace. In both respects they are materially and formally the same; that is, the same things are required in them, and the same person requires them, and so their obligation is joint and equal. Not only the commands of the new covenant do oblige us unto holiness, but those of the old also, as to the matter and substance of them. But there is a great difference in the manner and ends of these commands as considered so distinctly. For, --
735
1. The commands of God, as under the old covenant, do so require universal holiness of us, in all acts, duties, and degrees of them, that upon the least failure, in substance, circumstance, or degree, they allow of nothing else we do, but determine us transgressors of the whole law; for, with respect unto them, "whosoever shall keep the whole law, and yet offend in one point, he is guilty of all," <590210>James 2:10. Now, I acknowledge that although there ariseth from hence an obligation unto holiness to them who are under that covenant, and such a necessity of it as that without it they must certainly perish, yet no argument of the nature with those which I insist upon can hence be taken to press us unto it: for no arguments are forcible unto this purpose but such as include encouragements in them unto what they urge; but that this consideration of the command knoweth nothing of, seeing a compliance with it is, in our lapsed condition, absolutely impossible, and for the things that are so, we can have no endeavors. And hence it is that no man influenced only by the commands of the law, or first covenant, absolutely considered, whatever in particular he might be forced or compelled unto, did ever sincerely aim or endeavor after universal holiness.
Men may be subdued by the power of the law, and compelled to habituate themselves unto a strict course of duty, and being advantaged therein by a sedate natural constitution, desire of applause, self-righteousness, or superstition, may make a great appearance of holiness; but if the principle of what they do be only the commands of the law, they never tread one true step in the paths of it.
2. The end why these commands require all the duties of holiness of us is, that they may be our righteousness before God, or that we may be justified thereby: for
"Moses describeth the righteousness which is of the law, That the man which doeth those things shall live by them," <451005>Romans 10:5;
that is, it requires of us all duties of obedience unto this end, that we may have justification and eternal life by them. But neither on this account can any such argument be taken as those we inquire into; for by the deeds of the law no man can be justified:
736
"If thou, LORD, shouldest mark iniquities, O Lord, who shall stand?" <19D003>Psalm 130:3.
So prays David, "Enter not into judgment with thy servant; for in thy sight shall no man living be justified," <19E302>Psalm 143:2; <450320>Romans 3:20; <480216>Galatians 2:16. And if none can attain the end of the command, as in this sense they cannot, what argument can we take from thence to prevail with them unto obedience? Whosoever, therefore, presseth men unto holiness merely on the commands of the law, and for the ends of it, doth but put them upon tormenting disquietments and deceive their souls. However, men are indispensably obliged hereby, and those must eternally perish for want of what the law so requires who do not or will not by faith comply with the only remedy and provision that God hath made in this case. And for this reason we are necessitated to deny a possibility of salvation unto all to whom the gospel is not preached, as well as unto those by whom it is refused; for they are left unto this law, whose precepts they cannot answer, and whose end they cannot attain.
It is otherwise on both these accounts with the commands of God for holiness under the new covenant, or in the gospel; for, --
1. Although God in them requireth universal holiness of us, yet he doth not do it in that strict and rigorous way as by the law, so as that if we fail in anything, either as to the matter or manner of its performance, in the substance of it or as to the degrees of its perfection, that thereon both that and all we do besides should be rejected. But he doth it with a contemperation of grace and mercy, so as that if there be a universal sincerity, in a respect unto all his commands, he both pardoneth many sins, and accepts of what we do, though it come short of legal perfection; both on the account of the mediation of Christ. Yet this hindereth not but that the law or command of the gospel doth still require universal holiness of us, and perfection therein, which we are to do our utmost endeavor to comply withal, though we have a relief provided in sincerity on the one hand and mercy on the other; for the commands of the gospel do still declare what God approves and what he doth condemn, -- which is no less than all holiness on the one hand and all sin on the other, -- as exactly and extensively as under the law: for this the very nature of God requireth, and the gospel is not the ministry of sin, so as to give an allowance or
737
indulgence unto the least, although in it pardon be provided for a multitude of sins by Jesus Christ. The obligation on us unto holiness is equal unto what it was under the law, though a relief be provided where unavoidably we come short of it. There is, therefore, nothing more certain than that there is no relaxation given us as unto any duty of holiness by the gospel, nor any indulgence unto the least sin. But yet, upon the supposition of the acceptance of sincerity, and a perfection of parts instead of degrees, with the mercy provided for our failings and sins, there is an argument to be taken from the command of it unto an indispensable necessity of holiness, including in it the highest encouragement to endeavor after it; for, together with the command, there is also grace administered, enabling us unto that obedience which God will accept. Nothing, therefore, can void or evacuate the power of this command and argument from it but a stubborn contempt of God, arising from the love of sin.
2. The commands of the gospel do not require holiness and the duties of righteousness of us to the same end as the commands of the law did, -- namely, that thereby we might be justified in the sight of God; for whereas God now accepts from us a holiness short of that which the law required, if he did it still for the same end, it would reflect dishonor upon his own righteousness and the holiness of the gospel. For, --
(1.) If God can accept of a righteousness unto justification inferior unto or short of what he required by the law, how great severity must it be thought in him to bind his creatures unto such an exact obedience and righteousness at first as he could and might have dispensed withal! If he doth accept of sincere obedience now unto our justification, why did he not do so before, but obliged mankind unto absolute perfection according to the law, for coming short wherein they all perished? Or shall we say that God hath changed his mind in this matter, and that he doth not stand so much now on rigid and perfect obedience for our justification as he did formerly? Where, then, is the glory of his immutability, of his essential holiness, of the absolute rectitude of his nature and will? Besides, --
(2.) What shall become of the honor and holiness of the gospel on this supposition? Must it not be looked on as a doctrine less holy than that of the law? for whereas the law required absolute, perfect, sinless holiness unto our justification, the gospel admits of that to the same end, on this
738
supposition, which is every way imperfect, and consistent with a multitude of sins and failings? What can be spoken more to the derogation of it? Nay, would not this indeed make "Christ the minister of sin," which our apostle rejects with so much detestation, <480217>Galatians 2:17? for to say that he hath merited that our imperfect obedience, attended with many and great sins ("for there is no man that liveth and sinneth not"), should be accepted unto our justification, instead of the perfect and sinless obedience required under the law, is plainly to make him the minister of sin, or one that hath acquired some liberty for sin beyond whatever the law allowed. And thus, upon the whole matter, both Christ and the gospel, in whom and whereby God unquestionably designed to declare the holiness and righteousness of his own nature much more gloriously than ever he had done any other way, should be the great means to darken and obscure them; for in and by them, on this supposition, God must be thought (and is declared) to accept of a righteousness unto our justification unspeakably inferior unto what he required before.
It must be granted, therefore, that the end of gospel commands, requiring the obedience of holiness in us, is not that thereby or thereon we should be justified. God hath therein provided another righteousness for that end, which fully, perfectly, absolutely answers all that the law requires, and on some considerations is far more glorious than what the law either did or could require. And hereby hath he exalted more than ever the honor of his own holiness and righteousness, whereof the external instrument is the gospel; which is also, therefore, most holy. Now, this is no other but the righteousness of Christ imputed unto us; for "he is the end of the law for righteousness unto them that do believe," <451004>Romans 10:4. But God hath now appointed other ends unto our holiness, and so unto his command of it, under the gospel, all of them consistent with the nature of that obedience which he will accept of us, and such as we may attain through the power of grace; and so all of them offering new encouragements, as well as enforcements, unto our endeavors after it. But because these ends will be the subject of most of our ensuing arguments, I shall not here insist upon them. I shall only add two things in general: --
[1.] That God hath no design for his own glory in us or by us, in this world or unto eternity, -- that there is no especial communion that we can
739
have with him by Jesus Christ, nor any capacity for us to enjoy him, -- but holiness is necessary unto it, as a means unto its end.
[2.] These present ends of it under the gospel are such as that God doth no less indispensably require it of us now than he did when our justification was proposed as the end of it. They are such, in brief, as God upon the account of them judgeth meet to command us to be holy in all manner of holiness; which what obligation and necessity it puts upon us so to be, we are now to inquire: --
FIRST, The first thing considerable in the command of God to this purpose is the authority wherewith it is accompanied. It is indispensably necessary that we should be holy on the account of the authority of God's command. Authority, wherever it is just and exerted in a due and equal manner, carrieth along with it an obligation unto obedience. Take this away, and you will fill the whole world with disorder. If the authority of parents, masters, and magistrates, did not oblige children, servants, and subjects unto obedience, the world could not abide one moment out of hellish confusion. God himself maketh use of this argument in general, to convince men of the necessity of obedience:
"A son honoureth his father, and a servant his master: if then I be a father, where is mine honor? and if I be a master, where is my fear? saith the LORD of hosts unto you, O priests, that despise my name," <390106>Malachi 1:6;
-- "If in all particular relations, where there is anything of superiority, which hath the least parcel of authority accompanying of it, obedience is expected and exacted, is it not due to me, who have all the authority of all sovereign relations in me towards you?" And there are two things that enforce the obligation from the command on this consideration, jus imperandi and vis exsequendi, both comprised in that of the apostle James, chapter <590412>4:12, "There is one lawgiver, who is able to save and to destroy: " --
1. He who commands us to be holy is our sovereign lawgiver, he that hath absolute power to prescribe unto us what laws he pleaseth. When commands come from them who have authority, and yet are themselves also under authority, there may be some secret abatement of the power of
740
the command. Men may think either to appeal from them, or one way or other subduct themselves from under their power. But when the power immediately commanding is sovereign and absolute, there is no room for tergiversation. The command of God proceeds from the absolute power of a sovereign legislator. And where it is not complied withal, the whole authority of God, and therein God himself, is despised. So God in many places calleth sinning against his commands, the "despising of him," <041120>Numbers 11:20, 1<090230> Samuel 2:30; the "despising of his name," <390106>Malachi 1:6; the "despising of his commandment," and that in his saints themselves, 2<101209> Samuel 12:9.
Being, then, under the command of God to be holy, not to endeavor always and in all things so to be is to despise God, to reject his sovereign authority over us, and to live in defiance of him. This state, I suppose, there are few who would be willing to be found in. To be constant despisers of God and rebels against his authority is a charge that men are not ready to own, and do suppose that those who are so indeed are in a very ill condition. But this, and no better, is the state of every one who is not holy, who doth not follow after holiness. Yet so it is, propose unto men the true nature of evangelical holiness; press them to the duties wherein the exercise of it doth consist; convince them with evidence as clear as the light at noonday that such and such sins, such and such courses, wherein they live and walk, are absolutely inconsistent with it and irreconcilable unto it, -- yet, for the most part, it is but little they will heed you, and less they will do to answer your exhortations. Tell the same persons that they are rebels against God, despisers of him, that they have utterly broken the yoke and cast off his authority, and they will defy you, and perhaps revile you. But yet these things are inseparable. God having given his command unto men to be holy, declared his sovereign will and pleasure therein, if we are not so accordingly, we are not one jot better than the persons described. Here, then, in the first place, we found the necessity of holiness on the command of God. The authority wherewith it is accompanied makes it necessary; yea, from hence if we endeavor not to thrive in it, if we watch not diligently against everything that is contrary unto it, we are therein and so far despisers of God and his name, as in the places before cited.
741
This, therefore, evidenceth unto the consciences of men that the obligation unto holiness is indispensable. And it would be well if we always carried this formal consideration of the commandment in our minds. Nothing is more prevalent with us unto watchfulness in holiness, as nothing doth more effectually render what we do to be obedience, properly so called. Forgetfulness hereof, or not heeding it as we ought, is the great reason of our loose and careless walking, of our defect in making a progress in grace and holiness. No man is safe a moment whose mind by any means is dispossessed of a sense of the sovereign authority of God in his commands, nor can anything secure such a soul from being pierced and entered into by various temptations. This, therefore, are we to carry about with us wherever we go and whatever we do, to keep our souls and consciences under the power of it, in all opportunities of duties, and on all occasions of sin. Had men always, in their ways, trades, shops, affairs, families, studies, closets, this written on their hearts, they would have "Holiness to the LORD" on their breasts and foreheads also.
2. The apostle tells us, that as God in his commands is a sovereign lawgiver, so he is able to kill and keep alive; that is, his commanding authority is accompanied with such a power as that whereby he is able absolutely and eternally to reward the obedient, and to return unto the disobedient a meet recompense of punishment; for although I would not exclude other considerations, yet I think this of eternal rewards and punishments to be principally here intended.
But,
(1.) Supposing it to have respect unto things temporal also, it carries along with it the greater enforcement. God commands us to be holy. Things are in that state and condition in the world as that if we endeavor to answer his will in a due manner, designing to "perfect holiness in the fear of God," we shall meet with much opposition, many difficulties, and at length, perhaps, it may cost us our lives; multitudes have made profession of it at no cheaper rate. But let us not mistake in this matter: he who commands us to be holy is the only sovereign Lord of life and death, that hath alone the disposal of them both, and consequently of all things that are subservient and conducing unto the one or the other. It is he alone who can kill in a way of punishment, and he alone can keep alive in a way of
742
merciful preservation. This power of our Lawgiver the holy companions of Daniel committed themselves unto, and preserved themselves by the consideration of, when with the terror of death they were commanded to forsake the way of holiness, <270316>Daniel 3:16-18. And with respect unto it, our Lord Jesus Christ tells us that "he who would save his life," -- namely, by a sinful neglect of the command, -- "shall lose it." This, therefore, is also to be considered: The power of him who commands us to be holy is such as that he is able to carry us through all difficulties and dangers which we may incur upon the account of our being so. Now, whereas the fear of man is one principal cause or means of our failing in holiness and obedience, either by sudden surprisals or violent temptations, and the next hereunto is the consideration of other things esteemed good or evil in this world, the faith and sense hereof will bear us up above them, deliver us from them, and carry us through them.
Be of good courage, all ye that trust in the Lord; you may, you ought, without fear or dauntedness of spirit, to engage into the pursuit of universal holiness. He who hath commanded it, who hath required it of you, will bear you out in it. Nothing that is truly evil or finally disadvantageous shall befall you on that account: for let the world rage whilst it pleaseth, and threaten to fill all things with blood and confusion, "to God the Lord belong the issues from death;" he alone can "kill" and "make alive." There is, therefore, no small enforcement unto holiness from the consideration of the command, with respect unto the power of the commander, relating unto things in this world.
(2.) But I suppose it is a power of eternal rewards and punishments that is principally here intended. The "killing" here is that mentioned by our Savior, and opposed to all temporal evils, and death itself: <401028>Matthew 10:28,
"Fear not them who can kill the body, but are not able to kill the soul: but rather fear him who is able to destroy both soul and body in hell."
And this "keeping alive" is a deliverance from the wrath to come in everlasting life. And this is that which gives an unavoidable efficacy to the command. Every command of a superior doth tacitly include a reward and punishment to be intended; for a declaration is made of what is pleasing
743
and what is displeasing unto him that gives the command, and therein is there a virtual promise and threatening. But unto all solemn laws rewards and punishments are expressly annexed.
But there are two reasons why, for the most part, they do but little influence the minds of men who are inclined unto their transgression: --
[1.] The first is, that the rewards and punishments declared are such as men think they do justly prefer their own satisfaction in the transgression of the laws before them. It is so with all good men with respect unto laws made contrary to the laws of God; and wise men also may do so with respect unto useless laws, with trifling penalties; and evil men will do so with respect unto the highest temporal punishments, when they are greedily set on the satisfaction of their lusts. Hence I say it is, in the first place, that the minds of men are so little influenced with those rewards and punishments that are annexed unto human laws. And,
[2.] A secret apprehension that the commanders or makers of the laws neither will nor are able to execute those penalties in case of their transgression, evacuates all the force of them. Much they ascribe to their negligence, that they will not take care to see the sanction of their laws executed; more to their ignorance, that they shall not be able to find out their transgressions; and somewhat in sundry cases to their power, that they cannot punish nor reward though they would. And for these reasons are the minds of men little influenced by human laws beyond their own honest inclinations and interest. But things are quite otherwise with respect unto the law and commands of God that we should be holy. The rewards and punishments, called by the apostle "killing" and "keeping alive," being eternal, in the highest capacities of blessedness or misery, cannot be balanced by any consideration of this present world without the highest folly and villainy unto ourselves; nor can there be any reserve on the account of mutability, indifferency, ignorance, impotency, or any other pretense that they shall not be executed. Wherefore, the commands of God, which we are in the consideration of, are accompanied with promises and threatenings, of eternal blessedness on the one hand or of misery on the other; and these will certainly befall us, according as we shall be found holy or unholy. All the properties of the nature of God are immutably engaged in this matter, and hence ensues an indispensable necessity of our
744
being holy. God commands that we should be so; but what if we are not so? Why, as sure as God is holy and powerful, we shall eternally perish, for with the threatening of that condition is his command accompanied in case of disobedience. What if we do comply with the command and become holy? Upon the same ground of assurance we shall be brought into everlasting felicity. And this is greatly to be considered in the authority of the commandment. Some, perhaps, will say, that to yield holy obedience unto God with respect unto rewards and punishments is servile, and becomes not the free spirit of the children of God. But these are vain imaginations; the bondage of our own spirits may make everything we do servile. But a due respect unto God's promises and threatenings is a principal part of our liberty. And thus doth the necessity of holiness, which we are engaged in the demonstration of, depend on the command of God, because of that authority from whence it doth proceed and wherewith it is accompanied. It is, therefore, certainly our duty, if we would be found walking in a course of obedience and in the practice of holiness, to keep a sense hereof constantly fixed on our minds. This is that which, in the first place, God intends in that great injunction of obedience, <011701>Genesis 17:1, "I am the Almighty God; walk before me, and be thou perfect." The way to walk uprightly, to be sincere or perfect in obedience, is always to consider that he who requires it of us is God Almighty, accompanied with all the authority and power before mentioned, and under whose eye we are continually. And, in particular, we may apply this unto persons and occasions: --
[1.] As to persons. Let them, in an especial manner, have a continual regard hereunto, who on any account are great, or high, or noble in the world, and that because their especial temptation is to be lifted up unto a forgetfulness or regardlessness of this authority of God. The prophet [Jeremiah] distributes incorrigible sinners into two sorts, and gives the different grounds of their impenitency respectively. The first are the poor; and it is their folly, stupidity, and sensual lusts, that keep them off from attending to the command: chapter <240503>5:3, 4,
"They have refused to receive correction: they have made their faces harder than a rock; they have refused to return. Therefore I said, Surely these are poor; they are sottish: for they know not the way of the LORD, nor the judgment of their God."
745
There is a sort of poor incorrigible sinners, whose impenitency ariseth much out of their ignorance, blindness, and folly, which they please themselves in, although they differ but little from the beasts that perish; and such do we abound withal, who will take no pains for, who will admit of no means of, instruction. But there is another sort of sinners to whom the prophet makes his application, and discovers the ground of their incorrigible impenitency also: "I will get me to the great men, and will speak unto them; for they have known the way of the LORD, and the judgment of their God," verse 5. Great men, by reason of their education and other advantages, do attain unto a knowledge of the will of God, or at least may be thought so to have done, and would be esteemed to excel therein. They, therefore, are not likely to be obstinate in sin merely from stupid ignorance and folly. "No," saith the prophet, "they take another course; `they have altogether broken the yoke, and burst the bonds.' " They are like a company of rude beasts of the field, which, having broken their yokes and cords, do run up and down the fields, treading down the corn, breaking up the fences, pushing with the horn, and trampling down all before them. This is the course of men, in the pursuit of their lusts, when they have "broken the yoke of the LORD." And this the prophet declares to be the especial evil of great men, the rich, the mighty, the honorable in the world. Now, this "breaking of the yoke" is the neglecting and despising of the authority of God in the command. Seeing, therefore, that this is the especial temptation of that sort of persons, and things innumerable there are of all sorts that concur to render that temptation prevalent upon them, let all those who are of that condition, and have the least sincere desire after holiness, watch diligently, as they love and value their souls, to keep always and in all things a due sense of the authority of God in his commands upon their minds and consciences. When you are in the height of your greatness, in the fullness of your enjoyments, in the most urgent of your avocations by the things or societies of the world, and those who belong to it, when the variety of public appearances and attendancies are about you, when you are uppermost in the words of others, and it may be in your own thoughts, remember Him who is over all, and consider that you are subject and obnoxious unto his authority, equally with the poorest creature on the earth. Remember that it is your especial temptation to do otherwise. And if you do yet abhor those who by this means are come to be sons of Belial, or such as have altogether
746
broken the yoke, and run up and down the world in the pursuit of their lusts, saying, "Our lips are our own, and who is lord over us?" be you watchful against the least beginnings or entrances of it in yourselves.
[2.] In general, let us all endeavor to carry a constant regard unto the authority of God in his commands into all those seasons, places, societies, occasions, wherein we are apt to be surprised in any sin or a neglect of duty. And I may reduce this instruction or point it unto three heads or occasions, -- namely, secrecy, businesses, and societies.
1st. Carry this along with you into your secret retirements and enjoyments. Neglect hereof is the next cause of those secret actual provoking sins which the world swarms with. When no eye sees but the eye of God, men think themselves secure. Hereby have many been surprised into folly, which hath proved the beginning of a total apostasy. An awe upon the heart from the authority of God in the command will equally secure us in all places and on all occasions.
2dly. Let us carry it into our businesses, and the exercise of our trades or callings. Most men in these things are very apt to be intent on present occasions, and having a certain end before them, do habituate themselves into the ways of its attainment; and whilst they are so engaged, many things occur which are apt to divert them from the rule of holiness. Whenever, therefore, you enter into your occasions, wherein you may suppose that temptations will arise, call to mind the greatness, power, and authority over you of Him who hath commanded you in all things to be holy. Upon every entrance of a surprisal, make your retreat unto such thoughts, which will prove your relief.
3dly. Carry it with you into your companies and societies; for many have frequent occasions of engaging in such societies, as wherein the least forgetfulness of the sovereign authority of God will betray them unto profuseness in vanity and corrupt communication, until they do with delight and hear with pleasure such things as wherewith the Holy Spirit of God is grieved, their own consciences are defiled, and the honor of profession is cast to the ground.
SECONDLY, The command of God that we should be holy is not to be considered only as an effect of power and authority, which we must submit
747
unto, but as a fruit of infinite wisdom and goodness also, which it is our highest advantage and interest to comply withal. And this introduceth a peculiar necessity of holiness, from the consideration of what is equal, reasonable, ingenuous; the contrary whereunto is foolish, perverse, ungrateful, every way unbecoming rational creatures. Where nothing can be discerned in commands but mere authority, will, and pleasure, they are looked on as merely respecting the good of them that command, and not at all theirs who are to obey, which disheartens and weakens the principle of obedience. Now, though God, because his dominion over us is sovereign and absolute, might have justly left unto us no other reason or motive of our obedience, and, it may be, did so deal with the church of old, as to some particular, temporary, ceremonial institutions; yet he doth not, nor ever did so, as to the main of their obedience. But as he proposeth his law as an effect of infinite wisdom, love, and goodness, so he declares and pleads that all his commands are just and equal in themselves, good and useful unto us, and that our compliance with them is our present as well as it will be our future happiness. And that this is so, that the command of God requiring that we should be holy, as a fruit of wisdom and goodness, is equal and advantageous unto ourselves, appears from all the considerations of it: --
1. Look upon it formally, as a law prescribed unto us, and it is so, because the obedience in holiness which it requires is proportioned unto the strength and power which we have to obey, which declares it equal unto us, and an effect of infinite wisdom and goodness in God. The command, as we showed before, may be considered either as it belonged unto the old covenant, or as it is annexed unto, and so is a part of, the new. In the first way, as it belonged unto the old covenant, the strength of grace which we had originally from God under the law of creation was sufficient to enable us unto all that holy obedience which was required therein, and our not doing so was from willful rebellion, and not from any impotency or weakness in us. We fell not from our first estate for want of power to obey, but by the neglect of the exercise of that power which we had. God made us upright, but we sought out many inventions. And in the latter way, as it belongs to the covenant of grace, there is, by virtue of that covenant, a supply of spiritual strength given in by the promise unto all them who are taken into it, enabling them to answer the commands for
748
holiness, according to the rule of the acceptance of their obedience, before laid down. No man who is instated in the covenant of grace comes short or fails of the performance of that obedience which is required and accepted in that covenant merely for want of power and spiritual strength; for God therein, according to his divine power, gives unto us
"all things that pertain unto life and godliness, through the knowledge of him that hath called us to glory and virtue," 2<610103> Peter 1:3.
It is true, this grace or strength is administered unto them by certain ways and means, which if they attend not unto they will come short of it. But this I say, in the careful, diligent, sedulous use of those means appointed, none who belong to the covenant of grace shall ever fail of that power and ability which shall render the commands of the gospel easy and not grievous unto them, and whereby they may so fulfill them as infallibly to be accepted. This the Scripture is plain in, where Christ himself tells us that "his yoke is easy, and his burden light," <401130>Matthew 11:30; and his holy apostle, that "his commandments are not grievous," 1<620503> John 5:3: for if they should exceed all the strength which we either have or he is pleased to give unto us, they would be like the Jewish ceremonies, -- a yoke which we could not bear, and a law not only grievous but unprofitable. But, on the contrary, our apostle expressly affirms (and so may we) that "he could do all things," -- that is, in the way and manner, and unto the end for which they are required in the gospel, -- "through Christ that strengthened him. Some would confound these things, and cast all into disorder. They would have men that are under the old covenant to have a power and spiritual strength to fulfill the commands of the new; which God hath never spoken of nor declared, and which, indeed, is contrary to the whole design of his grace. They would have men who have broken the old covenant, and forfeited all their strength and ability which they had by it for obedience, and who are not initiated in the new covenant, yet to have a power of their own to fulfill the command of the one or the other; which God neither giveth nor is obliged to give. Nor is it necessary to prove that the command is equal and holy; for, as was observed, God giveth us no command for holiness and obedience but in, with, and by virtue of some covenant. And there is no more required to prove them to be just and equal, but that they are easy unto them who walk with God in that
749
covenant whereunto they do belong, and that that performance of them shall be accepted which they have power for. If any will sinfully cast away their covenant interest and privilege, as we all did that of our original creation, we must thank ourselves if we have not power to answer its commands. Nor doth it belong unto the equity of the commands of the new covenant that those who are not yet made partakers of it by grace should have power to fulfill them. Nay, if they had so, and should do so accordingly (were any such thing possible), it would not avail them: for being supposed not as yet to belong unto the new covenant, they must belong unto the old; and the performance of the commands of the new covenant, in the way and manner which are required therein, would not avail them who are really under the rule and law of the old, which admits of nothing short of absolute perfection. But "what the law speaks, it speaks unto them that are under the law;" and what the gospel speaks, it speaks unto them "who are not under the law, but under grace." And the formal transition of men from one of these states unto another is by an act of God's grace, wherein themselves are merely passive, as hath elsewhere been demonstrated. See <510113>Colossians 1:13.
This is that which I do intend: God at first made a covenant with mankind, the first covenant, the covenant of works. Herein he gave them commands for holy obedience. These commands were not only possible unto them, both for matter and manner, by virtue of that strength and power which was concreated with them, but easy and pleasant, every way suited unto their good and satisfaction in that state and condition. This rendered their obedience equal, just, reasonable, and aggravated their sin with the guilt of the most horrible folly and ingratitude. When by the fall this covenant was broken, we lost therewith all power and ability to comply with its commands in holy obedience. Hereupon the "law" continued "holy, and the commandment holy, and just, and good," as our apostle speaks, <450712>Romans 7:12; for what should make it otherwise, seeing there was no change in it by sin, nor did God require more or harder things of us than before? But to us it became impossible, for we had lost the strength by which alone we were enabled to observe it; and so "the commandment, which was ordained to life, we find to be unto death," verse 10. Towards all, therefore, that remain in that state we say, "The commandment is still just and holy, but it is neither easy nor possible." Hereon God brings in
750
the covenant of grace by Christ, and renews therein the commands for holy obedience, as was before declared. And here it is that men trouble themselves and others about the power, ability, and free-will that men have as yet under the first covenant, and the impotence that ensued on the transgression of it to fulfill the condition of the new covenant, and yield the obedience required in it; for this is the place where men make their great contests about the power of free-will and the possibility of God's command. Let them but grant that it is the mere work of God's sovereign and almighty grace effectually to instate men in the new covenant, and we shall contend with them or against them, that by virtue thereof they have such spiritual strength and grace administered unto them as render all the commands of it to be not only possible but easy also, yea, pleasant, and every way suited unto the principle of a holy life, wherewith they are endued. And this we make an argument for the necessity of holiness. The argument we have under consideration is that whereby we prove the necessity of holiness with respect unto God's command requiring it, because it is a fruit of infinite wisdom and goodness. It is so in an especial manner as it belongs unto the new covenant. And, therefore, by our disobedience or living in sin, unto the contempt of God's authority we add that of his wisdom and goodness also. Now, that it is so a fruit of them appears, in the first place, from hence, that it is proportioned unto the strength and ability which we have to obey. Hence obedience in holiness becomes equal, easy, and pleasant unto all believers who sincerely attend unto it; and this fully evinceth the necessity of it, from the folly and ingratitude of the contrary. That these things, and in them the force of the present argument, may the better be apprehended, I shall dispose them into the ensuing observations: --
(1.) We do not say that anyone hath this power and ability in himself or from himself. God hath not in the new covenant brought down his command to the power of man, but by his grace he raiseth the power of man unto his command. The former were only a compliance with the sin of our nature, which God abhors; the latter is the exaltation of his own grace, which he aimeth at. It is not men's strength in and of themselves, the power of nature, but the grace which is administered in the covenant, that we intend. For men to trust unto themselves herein, as though they could do anything of themselves, is a renunciation of all the aids of grace,
751
without which we can do nothing. We can have no power from Christ unless we live in a persuasion that we have none of our own. Our whole spiritual life is a life of faith; and that is a life of dependence on Christ for what we have not of ourselves. This is that which ruins the attempt of many for holiness, and renders what they do (though it be like unto the acts and duties of it) not at all to belong unto it; for what we do in our own strength is no part of holiness, as is evident from the preceding description of it. Neither doth the Scripture abound in anything more than in testifying that the power and ability we have to fulfill the commands of God, as given in the new covenant, is not our own, nor from ourselves, but merely from the grace of God administered in that covenant: as <431505>John 15:5; <503813>Philippians 2:13; 2<470305> Corinthians 3:5. It will be said, then, "Where lies the difference? Because it is the mere work of grace to instate us in the covenant, you conclude that we have no power of our own to that purpose. And if when we are in covenant, all our strength and power is still from grace, we are, as to any ability of our own to fulfill the command of God, as remote from it as ever." I answer, The first work of grace is merely upon us. Hereby the image of God is renewed, our hearts are changed, and a principle of spiritual life is bestowed on us. But this latter work of grace is in us and by us. And the strength or ability which we have thereby is as truly our own as Adam's was his which he had in the state of innocency; for he had his immediately from God, and so have we ours, though in a different way.
(2.) There is no such provision of spiritual strength for any man, enabling him to comply with the command of God for holiness, as to countenance him in the least carnal security, or the least neglect of the diligent use of all those means which God hath appointed for the communication thereof unto us, with the preservation and increase of it. God, who hath determined graciously to give us supplies thereof, hath also declared that we are obliged unto our utmost diligence for the participation of them, and unto their due exercise when received. This innumerable commands and injunctions give testimony unto, but especially is the whole method of God's grace and our duty herein declared by the apostle Peter, 2<610103> Epist. 1:3-11; which discourse I have opened and improved elsewhere. f141 The sum is, That God creating in us a new spiritual nature, and therewithal giving unto us "all things pertaining unto life and godliness," or a gracious
752
ability for the duties of a holy, godly, spiritual life, we are obliged to use all means, in the continual exercise of all grace, which will ascertain unto us our eternal election, with our effectual vocation, whereon we shall obtain an assured, joyful entrance into the kingdom of glory.
(3.) This administration of grace and spiritual strength is not equally effectual at all times. There are seasons wherein, to correct our negligences in giving place to our corruptions and temptations, or on other grounds, to discover unto us our own frailty and impotency, with other holy ends of his own, God is pleased to withhold the powerful influences of his grace, and to leave us unto ourselves. In such instances we shall assuredly come short of answering the command for universal holiness, one way or other. See <193006>Psalm 30:6, 7. But I speak of ordinary cases, and to prevent that slothfulness and tergiversation unto this duty of complying with all the commands of God for holiness which we are so obnoxious unto.
(4.) We do not say that there is in the covenant of grace spiritual strength administered, so as that by virtue thereof we should yield sinless and absolutely perfect obedience unto God, or to render any one duty so absolutely perfect. If any such there are, or ever were, who maintain such an imputation of the righteousness of Christ unto us as should render our own personal obedience unnecessary, they do overthrow the truth and holiness of the gospel. And to say that we have such supplies of internal strength as to render the imputation of the righteousness of Christ unto our justification unnecessary, is to overthrow the grace of the gospel and the new covenant itself. But this alone we say, There is grace administered by the promises of the gospel, enabling us to perform the obedience of it in that way and manner which God will accept. And herein there are various degrees, whereof we ought constantly to aim at the most complete, and so to be "perfecting holiness in the fear of God." And where we signally come short of the best rules and examples, it is principally from our neglect of those supplies of grace which are tendered in the promises.
(5.) There is a twofold gracious power necessary to render the command for holiness and obedience thereunto easy and pleasant: --
[1.] That which is habitually resident in the hearts and souls of believers, whereby they are constantly inclined and disposed unto all fruits of holiness. This the Scripture calls our "life," a new principle of life, without
753
which we are dead in trespasses and sins. Where this is not, whatever arguments you constrain and press men withal to be holy, you do, as it were, but offer violence unto them, endeavoring to force them against the fixed bent and inclination of their minds. By them all you do but set up a dam against a stream of water, which will not be permanent, nor turn the course of the stream contrary to its natural inclination. Unto such the command for holiness must needs be grievous and difficult. But such a disposition and inclination, or a principle so inclining and disposing us unto duties of holiness, we have not in or of ourselves by nature, nor is it to be raised out of its ruins; for the "carnal mind" (which is in us all) "is enmity against God," which carrieth in it an aversation unto everything that is required of us in a way of obedience, as hath been proved at large. And yet without this habitual principle, we can never in a due manner comply with any one command of God that we should be holy. Want hereof is that which renders obedience so grievous and burdensome unto many. They endure it for a season, and at length either violently or insensibly cast off its yoke. Light and conviction have compelled them to take it on themselves, and to attend unto the performance of those duties which they dare not omit; -- but having no principle enabling or inclining them unto it, all they do, though they do much, and continue long therein, is against the grain with them; they find it difficult, uneasy, and wearisome. Wherein they can by any pretense countenance themselves in a neglect of any part of it, or bribe their consciences into a compliance with what is contrary unto it, they fail not to deliver themselves from their burden. And, for the most part, either insensibly, by multiplied instances of the neglect of duties of obedience, or by some great temptation before they leave the world, they utterly leave all the ways of holiness and respect unto the commands of God, or if they continue in any, it is unto external acts of morality, which pass with approbation in the world; the inward and spiritual part of obedience they utterly renounce. The reason hereof, I say, is, because having no principle within, enabling them unto a compliance with the commands of God with delight and satisfaction, they grow grievous and intolerable unto them. So unto many, on the same ground, the worship of God is very burdensome, unless it be borne for them by external additions and ornaments.
754
[2.] There is an actual assistance of effectual grace required hereunto. We are not put into such condition by the covenant as that we should be able to do anything of ourselves without actual divine assistance. This were to set us free from our dependence on God, and to make us gods unto ourselves. The root still bears us, and the springs of our spiritual life are in another. And where both these are, there the command is equal, not only in itself but unto us, and obedience unto it as easy as just.
(6.) And both these sorts of grace are administered in the new covenant, suited unto the holy obedience it requires: --
[1.] For the first, it is that which God so frequently, so expressly promiseth, where he says that "he will take away the heart of stone, and give us a heart of flesh;" that "he will write his laws in our hearts, and put his fear in our inward parts;" that we shall "fear him," and "never depart from him;" that he will "circumcise our hearts" to "know" and "love" him; -- which promises, and the nature of the grace contained in them, I have before at large explained. It is sufficient unto our present purpose that in and by these promises we are made partakers of the divine nature, and are therein endowed with a constant, habitual disposition and inclination unto all acts and duties of holiness; for our power followeth our love and inclinations, as impotency is a consequent of their defect.
And here we may stay a little to confirm our principal assertion. Upon the supply of this grace, which gives both strength for and a constant inclination unto holy obedience, the command for it becomes equal and just, meet and easy to be complied withal: for none can refuse a compliance with it in any instance, but their so doing is contrary unto that disposition and inclination of the new nature which God hath implanted in themselves; so that for them to sin is not only contrary to the law without them, to the light of their minds and warning of their consciences, but it is also unto that which is their own inclination and disposition, which hath sensibly in such cases a force and violence put upon it by the power of corruptions and temptations. Wherefore, although the command for holiness may and doth seem grievous and burdensome unto unregenerate persons, as we have observed, because it is against the habitual bent and inclination of their whole souls, yet neither is it nor can it be so unto them who cannot neglect it or act anything against it, but that therein, also, they
755
must crucify and offer violence unto the inclinations of the new creature in them, which are their own; for in all things "the spirit lusteth against the flesh," <480517>Galatians 5:17, and the disposition of the new creature is habitually against sin and for holiness. And this gives a mighty constraining power unto the command, when it is evident in our own minds and consciences that it requires nothing of us but what we do or may find an inclination or disposition in our own hearts unto. And by this consideration we may take in the power of it upon our souls, which is too frequently disregarded. Let us but, upon the proposal of it unto us, consider what our minds and hearts say to it, what answer they return, and we shall quickly discern how equal and just the command is; for I cannot persuade myself that any believer can be so captivated at any time, under the power of temptations, corruptions, or prejudices, but that (if he will but take counsel with his own soul, upon the consideration of the command for obedience and holiness, and ask himself what he would have) he will have a plain and sincere answer, "That, indeed, I would do and have the good proposed, this holiness, this duty of obedience." Not only will conscience answer, that he must not do the evil whereunto temptation leadeth, for if he do, evil will ensue thereon; but the new nature, and his mind and spirit, will say, "This good I would do; I delight in it; it is best for me, most suited unto me." And so it joins all the strength and interest it hath in the soul with the command. See to this purpose the arguing of our apostle, <450720>Romans 7:20-22. It is true, there is a natural light in conscience, complying with the command in its proposal, and urging obedience thereunto, which doth not make it easy to us, but, where it is alone, increaseth its burden and our bondage; for it doth only give in its suffrage unto the sanction of the command, and add to the severity wherewith it is attended. But that compliance with the command which is from a principle of grace is quite of another nature, and greatly facilitates obedience. And we may distinguish between that compliance with the command which is from the natural light of conscience, which genders unto bondage, and that which, being from a renewed principle of grace, gives liberty and ease in obedience: for the first respects principally the consequent of obedience or disobedience, the good or evil that will ensue upon them, <450214>Romans 2:14, 15; set aside this consideration, and it hath no more to say; -- but the latter respects the command itself, which it
756
embraceth, delighteth in, and judgeth good and holy, with the duties themselves required, which are natural and suited thereunto.
[2.] Grace of the latter sort, also, actual grace for every holy act and duty, is administered unto us according to the promise of the gospel. So God told Paul that
"his grace was sufficient for him." And "he worketh in us both to will and to do of his good pleasure," <503813>Philippians 2:13,
so as that we "may do all things" through him that enables us; the nature of which grace also hath been before discoursed of. Now, although this actual working of grace be not in the power of the wills of men, to make use of or refuse as they see good, but its administration depends merely on the grace and faithfulness of God, yet this I must say, that where it is sought in a due manner by faith and prayer, it is never so restrained from any believer but that it shall be effectual in him, unto the whole of that obedience which is required of him, and as it will be accepted from him.
If, then, this be the condition of the command of holiness, how just and equal must it needs be confessed to be! and therefore how highly reasonable is it that we should comply with it, and how great is their sin and folly by whom it is neglected! It is true, we are absolutely obliged unto obedience by the mere authority of God who commands, but he not only allows us to take in, but directs us to seek after, those other considerations of it which may give it force and efficacy upon our souls and consciences. And among these, none is more efficacious towards gracious, ingenuous souls than this of the contemperation of the duties commanded unto spiritual aids of strength promised unto us; for what cloak or pretense of dislike or neglect is here left unto any? Wherefore not only the authority of God in giving a command, but the infinite wisdom and goodness of God in giving such a command, so just, equal, and gentle, fall upon us therein, to oblige us to holy obedience. To neglect or despise this command is to neglect or despise God in that way which he hath chosen to manifest all the holy properties of his nature.
2. The command is equal, and so to be esteemed from the matter of it, or the things that it doth require. Things they are that are neither great nor grievous, much less perverse, useless, or evil, <330606>Micah 6:6-8. There is
757
nothing in the holiness which the command requires but what is good to him in whom it is, and useful to all others concerned in him or what he doth. What they are the apostle mentions in his exhortation unto them, <500408>Philippians 4:8. They are "things true," and "honest," and "just," and "pure," and "lovely," and "of good report." And what evil is there in any of these things, that we should decline the command that requires them? The more we abound in them, the better it will be for our relations, our families, our neighbors, the whole nation, and the world, but best of all for ourselves. "Godliness is profitable unto all things," 1<540408> Timothy 4:8. "These things are good and profitable unto men," <560308>Titus 3:8, -- good to them that do them, and good to those towards whom they are done. But both these things, -- namely, the usefulness of holiness unto ourselves and others, -- must be spoken unto distinctly afterward, and are, therefore, transmitted unto their proper place.
Therefore, as it was before observed, it is incumbent on us, in the first place, to endeavor after holiness and the improvement of it, with respect unto the command of God that we should be holy, and because of it, and that especially under the consideration of it which we have insisted on. I know not what vain imaginations have seemed to possess the minds of some, that they have no need of respect unto the command, nor to the promises and threatenings of it, but to obey merely from the power and guidance of an inward principle; nay, some have supposed that a respect unto the command would vitiate our obedience, rendering it legal and servile! But I hope that darkness which hindered men from discerning the harmony and compliance which is between the principle of grace in us and the authority of the command upon us is much taken away from all sincere professors. It is a respect unto the command which gives the formal nature of obedience unto what we do; and without a due regard unto it there is nothing of holiness in us. Some would make the light of nature to be their rule; some, in what they do, look no farther for their measure than what carries the reputation of common honesty among men. He that would be holy indeed must always mind the command of God, with that reverence and those affections which become him to whom God speaks immediately. And that it may be effectual towards us we may consider, --
(1.) How God hath multiplied his commands unto this purpose, to testify not only his own infinite care of us and love unto us, but also our eternal
758
concernment in what he requires. He doth not give out unto us a single command that we should be holy (which yet were sufficient to oblige us forever), but he gives his commands unto that purpose, "line upon line, line upon line, precept upon precept, precept upon precept." He that shall but look over the Bible, and see almost every page of it filled with commands, or directions, or instructions for holiness, cannot but conclude that the mind and will of God is very much in this matter, and that our concernment therein is inexpressible. Nor doth God content himself to multiply commands in general that we should be holy, so as that if we have regard unto him they may never be out of our remembrance, but there is not any particular duty or instance of holiness but he hath given us especial commands for that also. No man can instance in the least duty that belongs directly unto it, but it falls under some especial command of God. We are not only, then, under the command of God in general, and that often reiterated unto us, in an awful reverence whereof we ought to walk, but, upon all occasions, whatever we have to do or avoid in following after holiness is represented unto us in especial commands to that purpose; and they are all of them a fruit of the love and care of God towards us. Is it not, then, our duty always to consider these commands, to bind them unto our hearts, and our hearts to them, that nothing may separate them? O that they might always dwell in our minds, to influence them unto an inward constant watch against the first disorders of our souls, that are unsuited to the inward holiness God requires, -- abide with us in our closets, and all our occasions for our good!
(2.) We may do well to consider what various enforcements God is pleased to give unto those multiplied commands. He doth not remit us merely to their authority, but he applieth all other ways and means whereby they may be made effectual. Hence are they accompanied with exhortations, entreaties, reasonings, expostulations, promises, threatenings; all made use of to fasten the command upon our minds and consciences. God knows how slow and backward we are to receive due impressions from his authority, and he knows by what ways and means the principles of our internal faculties are apt to be wrought upon, and therefore applies these engines to fix the power of the command upon us. Were these things to be treated of severally, it is manifest how great a part of the Scripture were to be transcribed. I shall, therefore, only take a little
759
notice of the re-enforcement of the command for holiness by those especial promises which are given unto it. I do not intend now the promises of the gospel in general, wherein, in its own way and place, we are interested by holiness, but such peculiar promises as God enforceth the command by. It is not for nothing that it is said that "godliness hath the promise of the life that now is, and of that which is to come," 1<540408> Timothy 4:8. There is in all the promises an especial respect unto it; and it gives them in whom it is an especial interest in all the promises.
This is, as it were, the text which our Savior preached his first sermon upon; for all the blessings which he pronounceth consist in giving particular instances of some parts of holiness, annexing an especial promise unto each of them. "Blessed," saith he, "are the pure in heart." Heart purity is the spring and life of all holiness. And why are such persons blessed? Why, saith he, "they shall see God." He appropriates the promise of the eternal enjoyment of God unto this qualification of purity of heart. So also it hath the promise of this life, and that in things temporal and spiritual. In things temporal, we may take out from amongst many that especial instance given us by the psalmist, "Blessed is he that considereth the poor." Wisely to consider the poor in their distress, so as to relieve them according to our ability, is a great act and duty of holiness. "He that doeth this," saith the psalmist, "he is a blessed man." Whence doth that blessedness arise, and wherein doth it consist? It doth so in a participation of those especial promises which God hath annexed unto this duty even in this life:
"The LORD will deliver him in time of trouble. The LORD will preserve him, and keep him alive; and he shall be blessed upon the earth: and thou wilt not deliver him unto the will of his enemies. The LORD will strengthen him upon the bed of languishing: thou wilt make all his bed in his sickness," <194101>Psalm 41:1-3.
Many especial promises in the most important concerns of this life are given unto the right discharge of this one duty; for godliness hath the promise of this life. And other instances might be multiplied unto the same purpose. It is so also with respect unto things spiritual. So the apostle Peter, having repeated a long chain of graces, whose exercise he presenteth unto us, adds for an encouragement, "If ye do these things ye shall never
760
fall," 2<610110> Peter 1:10. The promise of permanency in obedience, with an absolute preservation from all such fallings into sin as are inconsistent with the covenant of grace, is affixed unto our diligence in holiness. And who knows not how the Scripture abounds in instances of this nature? That which we conclude from hence is, that together with the command of God requiring us to be holy, we should consider the promises wherewith it is accompanied (among other things) as an encouragement unto the cheerful performance of that obedience which the command itself makes necessary.
Wherefore the force of this argument is evident and exposed unto all. God hath in this matter positively declared his will, interposing his sovereign authority, commanding us to be holy, and that on the penalty of his utmost displeasure; and he hath therewithal given us redoubled assurance (as in a case wherein we are very apt to deceive ourselves) that, be we else what we will or can be, without sincere holiness he will neither own us nor have anything to do with us. Be our gifts, parts, abilities, places, dignities, usefulness in the world, profession, outward duties, what they will, unless we are sincerely holy (which we may not be and yet be eminent in all these things), we are not, we cannot, we shall not be, accepted with God.
And the Holy Ghost is careful to obviate a deceit in this matter which he foresaw would be apt to put itself on the minds of men; for whereas the foundation of our salvation in ourselves, and the hinge whereon the whole weight of it doth turn, is our faith, men might be apt to think that if they have faith, it will be well enough with them, although they are not holy. Therefore, because this plea and pretense of faith is great, and apt to impose on the minds of men, who would willingly retain their lusts with a hope and expectation of heaven, we are plainly told in the Scripture that that faith which is without holiness, without works, without fruits, which can be so, or is possible that it should be so, is vain, [is] not that faith which will save our souls, but equivocally so called, that may perish forever with those in whom it is.
761
CHAPTER 4.
NECESSITY OF HOLINESS FROM GOD'S SENDING JESUS CHRIST.
The necessity of holiness proved from the design of God in sending Jesus Christ, with the ends of his mediation.
IV. WE have yet other considerations and arguments to plead unto the
same purpose with them foregoing; for one principal end of the design of God in sending his Son into the world was, to recover us into a state of holiness, which we had lost:
"For this purpose the Son of God was manifested, that he might destroy the works of the devil," 1<620308> John 3:8.
The manifestation of the Son of God was his incarnation, 1<540316> Timothy 3:16, in order to the work which he had to accomplish in our nature; and this was, in general, the destruction of the works of the devil; and among these, the principal was the infecting of our nature and persons with a principle of sin and enmity against God, which was the effect of his temptation. And this is not done but by the introduction of a principle of holiness and obedience. The image of God in us was defaced by sin. The renovation or restoration hereof was one principal design of Christ in his coming. Unless this be done, there is no new world, no new creatures, no restoration of all things, -- no one end of the mediation of Christ fully accomplished. And whereas his great and ultimate design was to bring us unto the enjoyment of God, unto his eternal glory, this cannot be before, by grace and holiness, we are "made meet for that inheritance of the saints in light." But we shall consider this matter a little more distinctly.
The exercise of the mediation of Christ is confined unto the limits of his threefold office. Whatever he doth for the church, he doth it as a priest, or as a king, or as a prophet. Now, as these offices agree in all the general ends of his mediation, so they differ in their acts and immediate objects: for their acts, it is plain, -- sacerdotal, regal, and prophetical acts and duties, -- are of different natures, as the offices themselves are unto which they appertain; and for their objects, the proper immediate object of the
762
priestly office is God himself, as is evident both from the nature of the office and its proper acts. For as to the nature of the office,
"every priest taken from among men is ordained for men in things pertaining to God, that he may offer both gifts and sacrifices for sins," <580501>Hebrews 5:1.
A priest is one who is appointed to deal with God in the behalf of them for whom he executes his office. And the acts of the priestly office of Christ are two, oblation and intercession, of both which God is the immediate object. He offered himself unto God, and with him he makes intercession. But the immediate object of Christ's kingly and prophetical offices are men or the church. As a priest, he acts with God in our name and on our behalf; as a king and prophet, he acts towards us in the name and authority of God.
This being premised, we may consider how each of these offices of Christ hath an influence into holiness, and makes it necessary unto us: --
First, For the priestly office of Christ, all the proper acts of it do immediately respect God himself, as hath been declared; and, therefore, he doth not by any sacerdotal act immediately and efficiently work holiness in us. But the effects of these priestly acts, that is, his oblation and intercession, are of two sorts: --
1. Immediate, such as respect God himself; as atonement, reconciliation, satisfaction. In these consist the first and fundamental end of the mediation of Christ. Without a supposition of these all other things are rendered useless. We can neither be sanctified nor saved by him unless sin be first expiated and God atoned. But they are not of our present consideration.
2. The mediate effects of Christ's sacerdotal actings respect us, and are also of two sorts: --
(1.) Moral, as our justification and pardon of sin.
(2.) Real, in our sanctification and holiness.
And hereunto, as God doth design them, so he effecteth holiness in all believers by virtue of the oblation and intercession of Jesus Christ. Wherefore, although the immediate actings of that office respect God alone
763
as their proper object, yet the virtue and efficacy of them extend themselves unto our sanctification and holiness.
<560214>Titus 2:14,
"He gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works."
His "giving himself for us" is the common expression for his offering himself a sacrifice to God as a priest, <490502>Ephesians 5:2. And this he did not only that he might "redeem us from all iniquity," from the guilt of our sins, and punishment due unto them, which are regarded in redemption, but also that he might "purify us to himself," sanctify us, or make us holy and fruitful, or "zealous of good works." His blood, as through the eternal Spirit he offered himself unto God,
"purgeth our conscience from dead works to serve the living God," <580914>Hebrews 9:14.
There is a purging of sin which consists in the legal expiation of it, in making atonement; but the purging of a sinner, or of the conscience, is by real efficiency, in sanctification, which is declared to be one end of the oblation of Christ, chapter <580103>1:3. So where he is said to "wash us from our sins in his own blood," -- namely, as shed and offered for us, -- <660105>Revelation 1:5, it is not only the expiation of guilt, but the purification of filth, that is intended.
The way and manner how holiness is communicated unto us by virtue of the death and oblation of Christ, I have showed before at large, and shall not, therefore, here again insist upon it. I shall only observe, that holiness being one especial end for which Christ "gave himself for us," or "offered himself unto God" for us, without a parcipation thereof it is impossible that we should have the least evidence of an interest in his oblation as to any other end of it; and as for those who are never made holy, Christ never died or offered himself for them. I cannot understand what advantage it is unto religion to affirm that the most of them for whom Christ died as a priest, or offered himself as an oblation to God, shall have no benefit thereby as to grace or glory, and incomparably the most of them without any especial fault of their own, as never hearing of him. Neither can I find in the Scripture a double design of Christ in giving himself for mankind; --
764
towards some, that they may be redeemed from all iniquity, and purified to be his peculiar ones; towards others, that they may yet be left under the guilt and power of their sins. And it evacuates the force of the motive unto the necessity of holiness from the consideration of the oblation of Christ, when men are taught that Christ offered himself a sacrifice for them who are never made holy. Wherefore, I say, no unholy person can have any certain evidence that he hath an interest in the oblation of Christ, seeing he gave himself to purify them for whom he was offered.
The intercession of Christ, which is his second sacerdotal act, hath also the same end, and is effectual to the same purpose. It is true, he doth intercede with God for the pardon of sin by virtue of his oblation, -- whence he is said to be our advocate with God, to comfort us in case of surprisals by sin, 1<620201> John 2:1, 2, -- but this is not all he designeth therein; he intercedes also for grace and supplies of the Spirit, that we may be made and kept holy. See <431715>John 17:15, 17.
Secondly, As to the prophetical office of Christ, the church or men alone are its immediate object, and of all the acts and duties of it. He is therein God's legate and ambassador, his apostle and messenger unto us. Whatever he doth as a prophet, he doth it with us and towards us in the name of God. And there are two parts or works of Christ in this office relating only to the doctrine he taught: --
1. The revelation of God in his name and love, in the mystery of his grace, and goodness, and truth, by his promises, that we may believe in him.
2. The revelation of God in his will and commands, that we may obey him. For the first, wherein, indeed, his prophetical office was principally exercised, see <430118>John 1:18, 3:2, 17:6. The revelation of the preceptive will of God made by Jesus Christ may be considered two ways: --
(1.) As he was peculiarly sent to the house of Israel, the "minister of the circumcision for the truth of the promises of God unto the fathers," <451508>Romans 15:8.
(2.) With respect unto the whole church of all ages.
765
(1.) The first, which took up much of his personal ministry in the flesh, consisted in the declarations, exposition, and vindication, that he gave unto the church of all divine precepts for obedience which had been given before. God had from the beginning, and in an especial manner at the promulgation of the law on Sinai, and by the ensuing expositions of it by the prophets, given excellent precepts for holiness and obedience; but the people unto whom they were given being carnal, they were not able to bear the spiritual light and sense of them, which was, therefore, greatly veiled under the Old Testament. Not only the promises, but the precepts also of the law, were then but obscurely apprehended. Besides, the church being grown corrupt, they were solemn expositions of God's commands received amongst them, whose sole design was to accommodate them unto the lusts and sins of men, or to exempt men, if not totally yet in many instances, from an obligation unto obedience to them. Our blessed Savior applies himself, in the discharge of his prophetical office, with respect unto the end of the command, which is our holy obedience, unto both these, in the declaration of its excellency and efficacy.
And, --
[1.] He declares the inward spiritual nature of the law, with its respect unto the most secret frames of our hearts and minds, with the least disorder or irregularity of our passions and affections. And then, --
[2.] He declares the true sense of its commands, their nature, signification, and extent, vindicating them from all the corrupt and false glosses which then passed current in the church, whereby there was an abatement made of their efficacy and an indulgence granted unto the lusts of men. Thus they had, by their traditional interpretation, restrained the sixth commandment, "Thou shalt not kill," unto actual murder; and the seventh, "Thou shalt not commit adultery," unto actual uncleanness; -- as some now would restrain the second commandment unto the making of images and worshipping them, excluding the primary intent of the precept, restraining all means and manners of worship unto divine institution. How, in his doctrine, he took off these corruptions we may see, <400521>Matthew 5:21, 22, 27, 28.
Thus he restored the law to its pristine crown, as the Jews have a tradition that it shall be done in the days of the Messiah. Herein did the Lord Christ
766
place the beginning of his prophetical office and ministry, Matthew 5, 6, 7. He opened, unveiled, explained, and vindicated, the preceptive part of the will of God before revealed, to the end that by a compliance therewith we should be holy. The full revelation of the mind and will of God, in the perfection and spirituality of the command, was reserved for Christ in the discharge of his office; and he gave it unto us that we might have a perfect and complete rule of holiness. This, therefore, was the immediate end of this work or duty of the office of Christ; and when we answer it not, we reject that great prophet which God hath sent; to which excision is so severely threatened.
(2.) The second part of this office, or of the discharge of it with respect unto the church of all ages, which takes in the ministry of the apostles, as divinely inspired by him, consisted in the revelation of those duties of holiness, which although they had a general foundation in the law, and the equity of them was therein established, yet could they never have been known to be duties in their especial nature, incumbent on us and necessary unto us, but by his teachings and instructions. Hence are they called old and new commandments in distinct senses. Such are faith in God through himself, brotherly love, denial of ourselves in taking up the cross, doing good for evil, with some others of the same kind; and how great a part of evangelical holiness consists in these things is known. Besides, he also teacheth us all those ordinances of worship wherein our obedience unto him belongs unto our holiness also, whereby it is enlarged and promoted. This, I say, is the nature and end of the prophetical office of Christ, wherein he acts towards us from God and in his name, as to the declaration of the will of God in his commands; and it is our holiness which is his only end and design therein. So it is summarily represented, <560211>Titus 2:11, 12.
There are three things considerable in the doctrine of obedience that Christ teacheth: --
[1.] That it reacheth the heart itself, with all its inmost and secret actings, and that in the first place. The practice of most goes no farther but unto outward acts; the teachings of many go no farther, or at best unto the moderation of affections; but he, in the first place, requires the renovation of our whole souls, in all their faculties, motions, and actings, into the image of God, <430303>John 3:3, 5; <490422>Ephesians 4:22-24.
767
[2.] It is extensive. There is nothing in any kind pleasing to God, conformable to his mind, or compliant with his will, but he requires it; nothing crooked, or perverse, or displeasing to God, but it is forbidden by him. It is, therefore, a perfect rule of holiness and obedience.
[3.] Clearness, perspicuity, and evidence of divine truth and authority in all.
[1.] Hereby, I say, the doctrine of Christ for universal obedience, in all the duties of it, comes to be absolute, every way complete and perfect. And it is a notable effect of the atheistical pride of men, that, pretending to design obedience (at least in moral duties) unto God, they betake themselves unto other rules and directions, as either more plain, or full, or efficacious, than those of the gospel, which are the teachings of Christ himself, as the great prophet and apostle sent of God to instruct us in our duty. Some go to the light of nature and the use of right reason (that is, their own) as their guide; and some add the additional documents of the philosophers. They think a saying of Epictetus, or Seneca, or Arrianus, being wittily suited to their fancies and affections, to have more life and power in it than any precept of the gospel. The reason why these things are more pleasing unto them than the commands and instructions of Christ is because, proceeding from the spring of natural light, they are suited to the workings of natural fancy and understanding; but those of Christ, proceeding from the fountain of eternal spiritual light, are not comprehended in their beauty and excellency without a principle of the same light in us, guiding our understandings and influencing our affections. Hence, take any precept, general or particular, about moral duties, that is materially the same in the writings of philosophers and in the doctrine of the gospel, not a few prefer it as delivered in the first way before the latter. Such a contempt have men risen unto of Jesus Christ, the wisdom of God and the great prophet of the church! When he entered upon his office, the "voice came from the excellent glory, This is my beloved Son, hear him." This succeeded into the room of all those terrible appearances and dreadful preparations which God made use of in the giving of the law; for he gave the law by the ministry of angels, who being mere creatures, he manifested the dread of his own presence among them, to give authority unto their ministrations. But when he came to reveal his will under the gospel, it being to be done
768
by him "in whom dwelleth all the fullness of the Godhead bodily," and who was intrusted himself with all divine power, he did no more but indigitate or declare which was the person, and give us a command in general to hear him. And this he did with respect unto what he had fixed before as a fundamental ordinance of heaven, -- namely, that when he should raise up and send the great prophet of the church, whosoever would not hear him should be cut off from the people. A compliance, therefore, with this command, in hearing the voice of Christ, is the foundation of all holiness and gospel obedience. And if men will be moved neither with the wisdom, nor authority, nor goodness of God, in giving us this command and direction for our good; nor with the consideration of the endowments and faithfulness of Jesus Christ, the Son of God, in the discharge of his prophetical office; nor from the remembrance that it is he, and not Epictetus, or Seneca, or Plato, to whom at the last day they must give their account, so as to take him alone for their guide in all obedience unto God and duty among themselves, -- they will find, when it is too late, that they have been mistaken in their choice.
Let us suppose, if you please, at present, for the sake of them who would have it so, that all our obedience consists in morality, or the duties of it, -- which is the opinion of (as one well calls them) our "modern heathens," -- from whence or whom shall we learn it, or to whom shall we go for teaching and instruction about it? Certainly, where the instruction or system of precepts is most plain, full, perfect, and free from mistakes; where the manner of teaching is most powerful and efficacious; and where the authority of the teacher is greatest and most unquestionable, -- there we ought to apply ourselves to learn and be guided. In all these respects we may say of Christ, as Job said of God, "Who teacheth like him?" Job<183622> 36:22. Then, probably, shall we be taught of God, when we are taught by him. The commands and precepts of duties themselves which are given us by the light of nature, however improved by the wits and reasons of contemplative men, are many ways defective. For, --
1st. The utmost imaginations of men never reached unto that wherein the life and soul of holiness doth consist, -- namely, the renovation of our lapsed nature into the image and likeness of God. Without this, whatever precepts are given about the moderation of affections and duties of moral holiness, they are lifeless, and will prove useless. And hence it is that by
769
all those documents which were given by philosophers of old, the nature of no one individual person was ever renewed, what change soever was wrought on their conversation. But that this is plainly and directly required in the doctrine of obedience taught by Jesus Christ as the great prophet of the church, I have sufficiently proved in this whole discourse.
2dly. Very few of the precepts of it are certain, so as that we may take them for an undoubted and infallible rule. There are some general commands, I acknowledge, so clear in the light of nature as that no question can be made but that what is required in them is our duty to perform; such are they, that God is to be loved, that others are not to be injured, that everyone's right is to be rendered unto him, whereunto all reasonable creatures do assent at their first proposal; -- and where any are found to live in an open neglect, or seem to be ignorant of them, their degeneracy into bestiality is open, and their sentiments not at all to be regarded. But go a little farther, and you will find all the great moralists at endless, uncertain disputes about the nature of virtue in general, about the offices and duties of it, about the rule and measure of their practice. In these disputes did most of them consume their lives, without any great endeavors to express their own notions in their conversations. And from the same reason in part it is, I suppose, that our present moralists seem to care for nothing but the name; virtue itself is grown to be a strange and uncouth thing. But what is commanded us by Jesus Christ, there is no room for the least hesitation whether it be an infallible rule for us to attend unto or no. Every precept of his about the meanest duty is equally certain, and [as] infallibly declarative of the nature and necessity of that duty, as those of the greatest, and that have most evidence from the light of nature. If once it appear that Christ requires anything of us by his word, that he hath taught us anything as the prophet of the church, there is no doubt remains with us whether it be our duty or no.
3dly. The whole rule of duties given by the most improved light of nature, setting aside those that are purely evangelical, which some despise, is obscure and partial. There are sundry moral duties, which I instanced in before, which the light of nature, as it remains in the lapsed, depraved condition of it, never extended itself to the discovery of. And this obscurity is evident from the differences that are about its precepts and directions. But now as the revelation made by Christ, and his commands
770
therein, are commensurate unto universal obedience and gives bounds unto it, so that there is no duty of it but what he hath commanded, and it is sufficient to discharge the most specious pleas and pretences of anything to be a duty towards God or man, by showing that it is not required by him, so his commands and directions are plain and evidently perspicuous. I dare challenge the greatest and most learned moralist in the world to give an instance of any one duty of morality, confirmed by the rules and directions of the highest and most contemplative moralist, that I will not show and evince is more plainly and clearly required by the Lord Christ in the gospel, and pressed on us by far more effectual motives than any they are acquainted withal. It is, therefore, the highest folly as well as wickedness for men to design, plead, or pretend the learning duties of obedience from others rather than from Christ, the prophet of the church.
[2.] The manner of teaching, as to power and efficacy, is also considerable unto this end. And concerning this also we may say, "Who teacheth like him?" There was such eminency in his personal ministry, whilst he was on the earth, as filled all men with admiration. Hence it is said that "he taught as one having authority, and not as the scribes," <400729>Matthew 7:29; and another while "they wondered at the gracious words which proceeded out of his mouth," <420422>Luke 4:22; and the very officers that were sent to apprehend him for preaching came away astonished, saying, "Never man spake like this man," <430746>John 7:46. It is true, it was not the design of God that multitudes of that hardened generation should be converted by his personal ministry, <431237>John 12:37-40, as having another to fulfill in them, by them, and upon them; yet it is evident from the gospel that there was qei~on ti,> a divine power and glory accompanying his ministerial instructions. Yet this is not that which I intend, but his continued and present teaching of the church by his word and Spirit. He gives such power and efficacy unto it as that by its effects everyday it demonstrates itself to be from God, being accompanied with the evidence and demonstration of a spiritual power put forth in it. This the experiences, consciences, and lives of multitudes, bear witness unto continually. They do, and will to eternity, attest what power his word hath had to enlighten their minds, to subdue their lusts, to change and renew their hearts, to relieve and comfort them in their temptations and distresses, with the like effects of grace and power.
771
What is in the manner of teaching by the greatest moralist, and what are the effects of it? Enticing words, smoothness and elegancy of speech, composed into snares for the affections and delight unto the fancy, are the grace, ornament, and life of the way or manner of their teaching. And hereof evanid satisfaction, temporary resolutions for a kind of compliance with the things spoken, with, it may be, some few perishing endeavors after some change of life, are the best effects of all such discourses. And so easy and gentle is their operation on the minds of men, that commonly they are delighted in by the most profligate and obstinate sinners; as is the preaching of them who act in the same spirit and from the same principles.
[3.] Whereas the last thing considerable in those whose instructions we should choose to give up ourselves unto is their authority, that must be left without farther plea to the consciences of all men, whether they have the higher esteem of the authority of Christ the Son of God, or of those others whom they do admire; and let them freely take their choice, so they will ingenuously acknowledge what they do.
Whereas, therefore, the great end of the prophetical office of Christ, in the revelation he made of the will of God in the Scriptures, in his personal ministry, and in the dispensation of his word and Spirit continued in the church, is our holiness and obedience unto God, I could not but remark upon the atheism, pride, and folly of those "modern heathens," who really, or in pretense, betake themselves to the light of nature and philosophical maxims for their guidance and direction, rather than to him who is designed of God to be the great teacher of the church. I deny not but that in the ancient moralists there are found many excellent documents concerning virtue and vice; but yet, having been, it may be, more conversant in their writings than most of those who pretend so highly unto their veneration, I fear not to affirm that as their sayings may be of use for illustration of the truth, which is infallibly learned another way, so take them alone, [and] they will sooner delight the minds and fancies of men than benefit or profit them as to the true ends of morality or virtue.
Thirdly, This, also, is one great end of the kingly power of Christ; for as such doth he subdue our enemies and preserve our souls from ruin. And those are our adversaries which fight against our spiritual condition and safety; such principally are our lusts, our sins, and our temptations,
772
wherewith they are accompanied. These doth our Lord Christ subdue by his kingly power, quickening and strengthening in us, by his aids and supplies of grace, all principles of holy obedience. In brief, the work of Christ as a king may be reduced unto these heads: --
1. To make his subjects free;
2. To preserve them in safety, delivering their souls from deceit and violence;
3. In giving them prosperity, and increasing their wealth;
4. In establishing assured peace for them;
5. In giving them love among themselves;
6. In placing the interest and welfare of his kingdom in all their affections;
7. In eternally rewarding their obedience.
And all these he doth principally by working grace and holiness in them, as might be easily demonstrated. I suppose none question but that the principal work of Christ towards us as our head and king is in making and preserving of us holy; I shall not, therefore, farther insist thereon.
It remains that we improve these considerations unto the confirmation of our present argument concerning the necessity of holiness. And, first, it is hence evident how vain and fond a thing it is for any persons continuing in an unholy condition to imagine that they have any interest in Christ, or shall have any benefit by him. This is the great deceit whereby Satan, that enemy of the common salvation, hath ruined the generality of mankind who profess the Christian religion. The gospel openly declares a way of life and salvation by Jesus Christ This is thus far admitted by all who are called Christians, that they will allow of no other way for the same end unto competition with it; for I speak not of them who, being profligate and hardened in sins, are regardless of all future concernments, but I intend only such as in general have a desire to escape the damnation of hell, and to attain immortality and glory. And this they at least profess to do by Jesus Christ, as supposing that the things to this purpose mentioned in the gospel do belong unto them as well as unto others, because they also
773
are Christians. But they consider not that there are certain ways and means whereby the virtue and benefit of all that the Lord Christ hath done for us are conveyed to the souls of men, whereby they are made partakers of them. Without these we have no concernment in what Christ hath done or declared in the gospel. If we expect to be saved by Christ, it must be by what he doth and hath done for us, as a priest, a prophet, and a king. But one of the principal ends of what he doth in all these is to make us holy; and if these be not effected in us, we can have no eternal benefit by anything that Christ hath done or continueth to do as the mediator of the church.
Hence the miserable condition of the generality of those who are called Christians, who live in sin, and yet hope to be saved by the gospel, is greatly to be bewailed. They contract to themselves the guilt of the two greatest evils that any reasonable creatures are liable unto in this world; for, --
1. They woefully deceive and ruin their own souls. Their whole profession of the gospel is but a crying, "Peace, peace," when sudden destruction lies at the door. They "deny the Lord that bought them, and bring upon themselves swift destruction." They are bought and vindicated into the knowledge and profession of the truth, but in their works they deny him whom in words they own, -- "whose damnation slumbereth not." For men to live in covetousness, sensuality, pride, ambition, pleasures, hatred of the power of godliness, and yet to hope for salvation by the gospel, is the most infallible way to hasten and secure their own eternal ruin. And,
2. They cast the greatest dishonor on Christ and the gospel that any persons are capable of casting on them. Those by whom the Lord Christ is rejected as a seducer and the gospel as a fable do not more (I may say, not so much) dishonor the one and the other than those do who, professing to own them both, yet continue to live and walk in an unholy condition: for as to the open enemies of Christ, they are judged and condemned already, and none have occasion to think the worse of him or the gospel for their opposition unto them; but for those others who profess to own them, they endeavor to represent the Lord Christ as a minister of sin, as one who hath procured indulgence unto men to live in their lusts and in rebellion against God, and the gospel as a doctrine of licentiousness and wickedness.
774
What else can anyone learn from them concerning the one or the other? The whole language of their profession is, that Christ is such a Savior, and the gospel such a law and rule, as that men loving sin and living in sin may be saved by them. This is that which hath reflected all kind of dishonor on Christian religion, and put a stop unto its progress in the world. These are they of whom our apostle makes his bitter complaint: <500318>Philippians 3:18, 19,
"Many walk, of whom I have told you often, and now tell you even weeping, that they are the enemies of the cross of Christ; whose end is destruction, whose god is their belly, and whose glory is in their shame, who mind earthly things."
How many that are called Christians doth this character suit in these days! Whatever they think of themselves, they are "enemies of the cross of Christ," and do "tread under their feet the blood of the covenant."
Secondly, Let more serious professors be most serious in this matter. The apostle having given assurance of the certain salvation of all true believers, from the immutable purpose of God, presently adds,
"Let every one that nameth the name of Christ depart from iniquity," 2<550219> Timothy 2:19;
plainly intimating that without holiness, without a universal departure from iniquity, we cannot have the least evidence that we are interested in that assured condition. You name the name of Christ, profess an interest in him, and expect salvation by him; which way will you apply yourselves unto him? From which of his offices do you expect advantage? is it from his sacerdotal? Hath his blood purged your consciences from dead works that you should serve the living God? Are you cleansed, and sanctified, and made holy thereby? Are you redeemed out of the world by it, and from your vain conversation therein, after the customs and traditions of men? Are you by it dedicated unto God, and made his peculiar ones? If you find not these effects of the blood-shedding of Christ in and upon your souls and consciences, in vain will you expect those others of atonement, peace, and reconciliation with God, of mercy, pardon, justification, and salvation, which you look for. The priestly office of Christ hath its whole effects towards all on whom it hath any effect.
775
Despisers of its fruits in holiness shall never have the least interest in its fruits in righteousness.
Is it from his actings as the great prophet of the church that you expect help and relief? Have you effectually learned of him "to deny all ungodliness and worldly lusts, and to live soberly, righteously, and godly, in this present world?" Hath he taught you to be humble, to be meek, to be patient, to "hate the garment spotted with the flesh?" Hath he instructed you unto sincerity in all your ways, dealings, and whole conversation among men? Above all, hath he taught you, have you learned of him, to purify and cleanse your hearts by faith, to subdue your inward spiritual and fleshly lusts, to endeavor after a universal conformity unto his image and likeness? Do you find his doctrine effectual unto these ends? and are your hearts and minds cast into the mould of it? If it be so, your interest in him by his prophetical office is secured unto you. But if you say that you hear his voice in his word read and preached; that you have learned many mysteries and have attained much light or knowledge thereby, at least that you know the substance of the doctrine he hath taught so as that you can discourse of it; yea, and that you do many things or perform many duties according unto it; but cannot say that the effects before inquired after are wrought in you by his word and Spirit, -- you lose the second expectation of an interest in Christ as mediator, or any advantage thereby.
Will you betake yourselves to the kingly office of Christ? and have you expectations on him by virtue thereof? You may do well to examine how he ruleth in you and over you. Hath he subdued your lusts, those enemies of his kingdom which fight against your souls? Hath he strengthened, aided, supported, assisted you by his grace, unto all holy obedience? And have you given up yourselves to be ruled by his word and Spirit, to obey him in all things, and to intrust all your temporal and eternal concernments unto his care, faithfulness, and power? If it be so, you have cause to rejoice, as those who have an assured concern in the blessed things of his kingdom. But if your proud, rebellious lusts do yet bear sway in you; if sin have dominion over you; if you continue to "fulfill the lusts of the flesh and of the mind;" if you walk after the fashions of this world, and not as obedient subjects of that kingdom of his which is not of this world, -- deceive not yourselves any longer, Christ will be of no advantage unto you.
776
In these things lie the sum of our present argument. If the Lord Christ act no otherwise for our good but in and by his blessed offices of priest, prophet, and king; and if the immediate effect of the grace of Christ acting in all these offices towards us be our holiness and sanctification, -- those in whom that effect is not wrought and produced have neither ground nor reason to promise themselves an interest in Christ, or any advantage by his mediation. For men to "name the name of Christ," to profess themselves Christians, or his disciples, to avow an expectation of mercy, pardon, life and salvation by him, and in the meantime to be in themselves worldly, proud, ambitious, envious, revengeful, haters of good men, covetous, living in divers lusts and pleasures, is a scandal and shame unto Christian religion, and unavoidably destructive to their own souls.
777
CHAPTER 5.
NECESSITY OF HOLINESS FROM OUR CONDITION IN THIS WORLD.
Necessity of holiness farther argued from our own state and condition in this world; with what is required of us with respect unto our giving glory to Jesus Christ.
V. ANOTHER argument for the necessity of holiness may be taken from the
consideration of ourselves, and our present state and condition; for it is hereby alone that the vicious distemper of our nature is or can be cured. That our nature is fearfully and universally depraved by the entrance of sin, I have before declared and sufficiently confirmed, and I do not now consider it as to the disability of living unto God, or enmity unto him, which is come upon us thereby, nor yet as to the future punishment which it renders us obnoxious unto; but it is the present misery that is upon us by it, unless it be cured, which I intend. For the mind of man being possessed with darkness, vanity, folly, and instability; the will under the power of spiritual death, stubborn and obstinate; and all the affections carnal, sensual, and selfish; the whole soul being hurried off from God, and so out of its way, is perpetually filled with confusion and perplexing disorder. It is not unlike that description which Job gives of the grave:
"A land of darkness, and of the shadow of death, without any order, and where the light is as darkness," chapter <181021>10:21, 22.
When Solomon set himself to search out the causes of all the vanity and vexation that is in the world, of all the troubles that the life of man is filled withal, he affirms that this was the sum of his discovery,
"God made men upright, but they have found out many inventions," <210729>Ecclesiastes 7:29;
that is, cast themselves into endless entanglements and confusions. What is sin in its guilt, is punishment in its power, yea, the greatest that men are liable unto in this world. Hence, God for the guilt of some sins penally gives many up to the power of others, <450124>Romans 1:24, 26, 28; 2<530211>
778
Thessalonians 2:11, 12. And this he doth, not only to secure and aggravate their condemnation at the last day, but to give them in this world a recompense of their folly in themselves; for there is no greater misery nor slavery than to be under the power of sin.
This proves the original depravation of our nature: The whole soul, filled with darkness, disorder, and confusion, being brought under the power of various lusts and passions, captivating the mind and will unto their interests, in the vilest drudgeries of servitude and bondage, no sooner doth the mind begin to act anything suitably unto the small remainders of light in it, but it is immediately controlled by impetuous lusts and affections, which darken its directions and silence its commands. Hence is the common saying not so common as what is signified by it, --
---- "Video meliora proboque, Deteriora sequor."----[Ovid. Metam., lib. 7:20.]
Hence the whole soul is filled with fierce contradictions and conflicts, Vanity, instability, folly, sensual, irrational appetites, inordinate desires, self-disquieting and torturing passions, act continually in our depraved natures. See the account hereof, <450310>Romans 3:10-18. How full is the world of disorder, confusion, oppression, rapine, uncleanness, violence, and the like dreadful miseries! Alas! they are but a weak and imperfect representation of the evils that are in the minds of men by nature; for as they all proceed from thence, as our Savior declares, <401518>Matthew 15:18, 19, so the thousandth part of what is conceived therein is never brought forth and acted:
"From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members? Ye lust, and have not: ye kill, and desire to have, and cannot obtain: ye fight and war, yet ye have not," <590401>James 4:1, 2.
All evils proceed from the impetuous lusts of the minds of men; which, when they are acted unto the utmost, are as unsatisfied as they were at their first setting out. Hence the prophet Isaiah tells us that wicked men, under the power and disorder of depraved nature, are like "the troubled sea, when it cannot rest, whose waters cast up mire and dirt," and have "no peace," chapter <235720>57:20, 21. The heart is in continual motion, is restless in its figments and imaginations, as the waters of the sea when it is
779
stormy and troubled; and they are all evil, "only evil continually," <010605>Genesis 6:5. Herein doth it "cast up mire and dirt." And those who seem to have the greatest advantages above others, in power and opportunity to give satisfaction unto their lusts, do but increase their own disquietness and miseries, <196914>Psalm 69:14: for as these things are evil in themselves and unto others, so they are penal unto those in whom they are, especially in whom they abound and reign; and if their breasts were opened, it would appear, by the confusion and horror they live in, that they are on the very confines of hell.
Hence is the life of man full of vanity, trouble, disappointments, vexations, and endless self-dissatisfactions; which those who were wise among the heathens saw, complained of, and attempted in vain reliefs against. All these things proceed from the depravation of our nature, and the disorder that is come upon us by sin; and as, if they are not cured and healed, they will assuredly issue in everlasting misery, so they are woeful and calamitous at present. True peace, rest, and tranquillity of mind, are strangers unto such souls. Alas! what are the perishing profits, pleasures, and satisfactions by them, which this world can afford? How unable is the mind of man to find out rest and peace in them or from them! They quickly satiate and suffocate in their enjoyment, and become to have no relish in their varieties, which only heighten present vanity, and treasure up provision for future vexation. We have, therefore, no greater interest in the world than to inquire how this disorder may be cured, and a stop put to this fountain of all abominations. What we intend will be cleared in the ensuing observations: --
1. It is true that some are naturally of a more sedate and quiet temper and disposition than others are. They fall not into such outrages and excesses of outward sins as others do; nay, their minds are not capable of such turbulent passions and affections as the most are possessed withal. These comparatively are peaceable, and useful to their relations and others. But yet their minds and hearts are full of darkness and disorder: for so it is with all by nature (as we have proved), who have not an almighty effectual cure wrought upon them; and the less troublesome waves they have on the surface, the more mire and dirt ofttimes they have at the bottom.
780
2. Education, convictions, afflictions, illuminations, hope of a righteousness of their own, love of reputation, engagements into the society of good men, resolutions for secular ends, with other means of the like kind, do often put great restraints upon the actings and ebullitions of the evil imaginations and turbulent affections of the minds of men; yea, the frame of the mind and the course of the life may be much changed by them, how, wherein, and how far, is not our present business to declare.
3. Notwithstanding all that may be effected by these means, or any other of like nature, the disease is uncured, the soul continues still in its disorder and in all inward confusion; for our original order, harmony, and rectitude, consisted in the powers and inclinations of our minds, wills, and affections, unto regular actings towards God as our end and reward. Hence proceeded all that order and peace which were in all their faculties and their actings. Whilst we continued in due order towards God, it was impossible that we should be otherwise in ourselves; but being by sin fallen off from God, having lost our conformity and likeness unto him, we fell into all the confusion and disorder before described. Wherefore, --
4. The only cure and remedy of this evil condition is by holiness; for it must be, and can be no otherwise, but by the renovation of the image of God in us, for from the loss hereof doth all the evil mentioned spring and arise. By this are our souls in some measure restored unto their primitive order and rectitude; and without this, attempts for inward peace, real tranquillity of mind, with due order in our affections, will be in vain attempted. It is the holy soul, the sanctified mind alone, that is composed into an orderly tendency towards the enjoyment of God. That which we aim at is what we are directed unto by our apostle, <490422>Ephesians 4:22-24. Our deliverance from the power of corrupt and deceitful lusts, which are the spring and cause of all the confusion mentioned, is by the renovation of the image of God in us, and no otherwise; and hence, unto all persons not in love with their lusts and ruin, ariseth a cogent argument and motive unto holiness. But sundry things may be objected hereunto; as, --
First, "That we do admit and maintain that in all sanctified persons there are yet certain remainders of our original depravation and disorder; that sin still abideth in believers; yea, that it works powerfully and effectually in them, leading them captive unto the law of sin. Hence ensue great and
781
mighty wars and conflicts in the souls of regenerate persons that are truly sanctified. Herein they suffer so far as to groan, complain, and cry out for deliverance. `The flesh lusteth against the spirit, and the spirit against the flesh; and these are contrary.' Wherefore, it doth not appear that this holiness doth so heal and cure the sinful distempers of our minds. On the other side, men supposed as yet under the power of sin, who have not that grace and holiness in the renovation of the image of God which is pleaded for, seem to have more peace and quietness in their minds. They have not that inward conflict which others complain of, nor those groans for deliverance; yea, they find satisfaction in their lusts and pleasures, relieving themselves by them against anything that occasioneth their trouble."
Ans. 1. [As] for that peace and order which is pretended to be in the minds of men under the power of sin, and not sanctified, it is like that which is in hell and the kingdom of darkness. Satan is not divided against himself, nor is there such a confusion and disorder in his kingdom as to destroy it, but it hath a consistency from the common end of all that is in it; which is, an opposition unto God and all that is good. Such a peace and order there may be in an unsanctified mind. There being no active principle in it for God and that which is spiritually good, all works one way, and all its troubled streams have the same course. But yet they continually "cast up mire and dirt." There is only that peace in such minds which the "strong man armed," that is, Satan, keeps his goods in, until a stronger than he comes to bind him. And if anyone think that peace and order to be sufficient for him, wherein his mind in all its faculties acts uniformly against God, or for self, sin, and the world, without any opposition or contradiction, he may find as much in hell when he comes there.
2. There is a difference between a confusion and a rebellion. Where confusion is in a state, all rule or government is dissolved, and everything is let loose unto the utmost disorder and evil; but where the rule is firm and stable, there may be rebellions that may give some parts and places disturbance and damage, but yet the whole state is not disordered thereby. So is it in the condition of a sanctified soul on account of the remainders of sin; there may be rebellion in it, but there is no confusion. Grace keeps the rule in the mind and heart firm and stable, so that there is peace and assurance unto the whole state of the person, though lusts and corruptions
782
will be rebelling and warring against it. The divine order, therefore, of the soul consisting in the rule of grace, subordinating all to God in Christ, is never overthrown by the rebellion of sin at any time, be it never so vigorous or prevalent. But in the state of unsanctified persons, though there be no rebellion, yet is there nothing but confusion. Sin hath the rule and dominion in them; and however men may be pleased with it for a season, yet is it nothing but a perfect disorder, because it is a continual opposition to God. It is a tyranny that overthrows all law, and rule, and order, with respect unto our last and chiefest end.
3. The soul of a believer hath such satisfaction in this conflict as that its peace is not ordinarily disturbed, and is never quite overthrown by it. Such a person knows sin to be his enemy, knows its design, with the aids and assistances which are prepared for him against its deceit and violence; and, considering the nature and end of this contest, is satisfied with it. Yea, the greatest hardships that sin can reduce a believer unto do but put him to the exercise of those graces and duties wherein he receiveth great spiritual satisfaction. Such are repentance, humiliation, godly sorrow, selfabasement and abhorrency, with fervent outcries for deliverance. Now, although these things seem to have that which is grievous and dolorous prevailing in them, yet the graces of the Spirit of God being acted in them, they are so suited unto the nature of the new creature, and so belong unto the spiritual order of the soul, that it finds secret satisfaction in them all. But the trouble others meet withal in their own hearts and minds on the account of sin is from the severe reflections of their consciences only; and they receive them no otherwise but as certain presages and predictions of future and eternal misery.
4. A sanctified person is secured of success in this conflict, which keeps blessed peace and order in his soul during its continuance. There is a twofold success against the rebellious actings of the remainders of indwelling sin: --
(1.) In particular instances;
(2.) In the whole cause. And in both these have we sufficient assurance of success, if we be not wanting unto ourselves.
783
(1.) For suppose the contest be considered with respect unto any particular lust and corruption, and that in conjunction with some powerful temptation, we have sufficient and blessed assurance, that, abiding in the diligent use of the ways and means assigned unto us, and the improvement of the assistance provided in the covenant of grace, we shall not so fail of actual success as that lust should conceive, bring forth, and finish sin, <590115>James 1:15. But if we be wanting unto ourselves, negligent in our known duties and principal concerns, it is no wonder if we are sometimes cast into disorder, and foiled by the power of sin. But, --
(2.) As to the general success in the whole cause, -- namely, that sin shall not utterly deface the image of God in us, nor absolutely or finally ruin our souls, which is its end and tendency, -- we have the covenant faithfulness of God (which will not fail us) for our security, <450614>Romans 6:14.
Wherefore, notwithstanding this opposition and all that is ascribed unto it, there is peace and order preserved by the power of holiness in a sanctified mind and soul.
Secondly, But it will be farther objected, "That many professors who pretend highly unto sanctification and holiness, and whom you judge to be partakers of them, are yet peevish, froward, morose, unquiet in their minds, among their relations and in the world; yea, much outward vanity and disorder (which you make tokens of the internal confusion of the minds of men and of the power of sin) do either proceed from them or are carried on by them. And where, then, is the advantage pretended, that should render holiness so indispensably necessary unto us?"
Ans. If there are any such, the more shame for them, and they must bear their own judgment. These things are diametrically opposite to the work of holiness and the "fruit of the Spirit," <480522>Galatians 5:22; and, therefore, I say, --
1. That many, it may be, are esteemed holy and sanctified, who indeed are not so. Though I will judge no man in particular, yet I had rather pass this judgment on any man, that he hath no grace, than that, on the other hand, grace doth not change our nature and renew the image of God in us.
2. Many who are really holy may have the double disadvantage, first, to be under such circumstances as will frequently draw out their natural
784
infirmities, and then to have them greatened and heightened in the apprehension of them with whom they have to do; which was actually the case of David all his days, and of Hannah, 1<090106> Samuel 1:6, 7. I would be far from giving countenance unto the sinful distempers of any, but yet I doubt not but that the infirmities of many are represented, by envy and hatred of profession, unto an undeserved disadvantage.
3. Wherever there is the seed of grace and holiness, there an entrance is made on the cure of all those sinful distempers, yea, not only of the corrupt lusts of the flesh, that are absolutely evil and vicious in their whole nature, but even of those natural infirmities and distempers of peevishness, moroseness, inclination to anger and passion, unsteadiness in resolution, which lust is apt to possess, and use unto evil and disorderly ends. And I am pressing the necessity of holiness, -- that is, of the increase and growth of it, -- that this work may be carried on to perfection, and that so, through the power of the grace of the gospel, that great promise may be accomplished which is recorded, <231106>Isaiah 11:6-9. ,And as, when a wandering, juggling impostor, who pretended to judge of men's lives and manners by their physiognomy, beholding Socrates, pronounced him, from his countenance, a person of a flagitious, sensual life, the people derided his folly, who knew his sober, virtuous conversation, but Socrates excused him, affirming that such he had been had he not bridled his nature by philosophy; how much more truly may it be said of multitudes, that they had been eminent in nothing but untoward distempers of mind, had not their souls been rectified and cured by the power of grace and holiness!
I find there is no end of arguments that offer their service to the purpose in hand; I shall, therefore, waive many, and those of great importance, attended with an unavoidable cogency, and shut up this discourse with one which must not be omitted: -- In our holiness consists the principal part of that revenue of glory and honor which the Lord Christ requireth and expecteth from his disciples in this world. That he doth require this indispensably of us is, I suppose, out of question amongst us, although the most who are called Christians live as if they had no other design but to cast all obloquies, reproach, and shame on him and his doctrine. But if we are indeed his disciples, he hath bought us with a price, and we are not our own, but his, and that to glorify him in soul and body, because they
785
are his, 1<460619> Corinthians 6:19, 20. He died for us, that we should not live unto ourselves, but unto him that so died for us, and by virtue of whose death we live, 2<470515> Corinthians 5:15; <451407>Romans 14:7-9. "He gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works," <560214>Titus 2:14. But we need not to insist hereon. To deny that we ought to glorify and honor Christ in the world, is to renounce him and the gospel. The sole inquiry is, how we may do so, and what he requireth of us to that purpose?
Now, the sum of all that the Lord Christ expects from us in this world may be reduced unto these two heads: --
1. That we should live holily to him;
2. That we should suffer patiently for him.
And in these things alone is he glorified by us. The first he expecteth at all times and in all things; the latter on particular occasions, as we are called by him thereunto. Where these things are, where this revenue of glory is paid in and returned unto him, he repents not of his purchase, nor of the invaluable price he hath paid for us, yea, says, "The lines are fallen unto me in pleasant places; yea, I have a goodly heritage;" which are the words of Christ concerning the church, which is his lot, and the "portion of his inheritance," <191606>Psalm 16:6. Now, amongst many others, we shall consider but one way whereby we glorify the Lord Christ by our holy obedience, and whence also it will appear how much we dishonor and reproach him when we come short thereof.
The Lord Christ, coming into the world as the mediator between God and man, wrought and accomplished a mighty work amongst us; and what he did may be referred to three heads: --
1. The life which he led;
2. The doctrine which he taught; and,
3. The death which he underwent.
Concerning all these, there ever was a great contest in the world, and it is yet continued. And on the part of the world, it is managed under a double appearance: for some openly have traduced his life as unholy, his doctrine
786
as foolish, and his death as justly deserved; which was the sense of the Pagan world and the apostate Judaical church of old, as it is of many at this day: others allow them to pass with some approbation, pretending to own what is taught in the gospel concerning them, but in fact and practice deny any such power and efficacy in them as is pretended, and without which they are of no virtue; which is the way of carnal gospellers, and all idolatrous, superstitious worshippers among Christians. And of late there is risen up amongst us a generation who esteem all that is spoken concerning him to be a mere fable. In opposition hereunto, the Lord Christ calls all his true disciples to bear witness and testimony unto the holiness of his life, the wisdom and purity of his doctrine, the efficacy of his death to expiate sin, to make atonement and peace with God, with the power of his whole mediation to renew the image of God in us, to restore us unto his favor, and to bring us unto the enjoyment of him. This he calls all his disciples to avow unto and express in the world; and by their so doing is he glorified (and no otherwise) in a peculiar manner. A testimony is to be given unto and against the world, that his life was most holy, his doctrine most heavenly and pure, his death most precious and efficacious; and, consequently, that he was sent of God unto his great work, and was accepted of him therein. Now, all this is no otherwise done but by obedience unto him in holiness, as it is visible and fruitful; for, --
1. We are obliged to profess that the life of Christ is our example. This, in the first place, are we called unto, and every Christian doth virtually make that profession. No man takes that holy name upon him, but the first thing he signifies thereby is, that he makes the life of Christ his pattern, which it is his duty to express in his own; and he who takes up Christianity on any other terms doth woefully deceive his own soul. How is it, then, that we may yield a revenue of glory herein? How may we bear testimony unto the holiness of his life against the blasphemies of the world and the unbelief of the most, who have no regard thereunto? Can this be any otherwise done but by holiness of heart and life, by conformity to God in our souls, and living unto God in fruitful obedience? Can men devise a more effectual expedient to cast reproach upon him than to live in sin, to follow divers lusts and pleasures, to prefer the world and present things before eternity, and, in the meantime, to profess that the life of Christ is their example, as all unholy professors and Christians do? Is not this to
787
bear witness with the world against him, that indeed his life was unholy? Surely it is high time for such persons to leave the name of Christians or the life of sin. It is, therefore, in conformity alone to him, in the holiness we are pressing after, that we can give him any glory on the account of his life being our example.
2. We can give him no glory unless we bear testimony unto his doctrine that it is holy, heavenly, filled with divine wisdom and grace, as we make it our rule. And there is no other way whereby this may be done but by holy obedience, expressing the nature, end, and usefulness of it, <560211>Titus 2:11, 12. And, indeed, the holy obedience of believers, as hath been declared at large before, is a thing quite of another kind than anything in the world which, by the rules, principles, and light of nature, we are directed unto or instructed in. It is spiritual, heavenly, mysterious, filled with principles and actings of the same kind with those whereby our communion with God in glory unto eternity shall be maintained. Now, although the life of evangelical holiness be, in its principle, form, and chief actings, secret and hidden, hid with Christ in God from the eyes of the world, so that the men thereof neither see, nor know, nor discern the spiritual life of a believer, in its being, form, and power; yet there are always such evident appearing fruits of it as are sufficient for their conviction that the rule of it, which is the doctrine of Christ alone, is holy, wise, and heavenly. And multitudes in all ages have been won over unto the obedience of the gospel, and faith in Christ Jesus, by the holy, fruitful, useful conversation of such as have expressed the power and purity of his doctrine in this kind.
3. The power and efficacy of the death of Christ, as for other ends, so to "purify us from all iniquity," and to "purge our conscience from dead works, that we may serve the living God," is herein also required. The world, indeed, sometimes riseth unto that height of pride and contemptuous atheism as to despise all appearance and profession of purity; but the truth is, if we are not cleansed from our sins in the blood of Christ, if we are not thereby purified from iniquity, we are an abomination unto God, and shall be objects of his wrath forever. However, the Lord Christ requireth no more of his disciples in this matter, unto his glory, but that they profess that his blood cleanseth them from their sins, and evidence the truth of it by such ways and means as the gospel hath
788
appointed unto that end. If their testimony herein unto the efficacy of his death be not received, be despised by the world, and so at present no apparent glory redound unto him thereby, he is satisfied with it, as knowing that the day is coming wherein he will call over these things again, when the rejecting of this testimony shall be an aggravation of condemnation unto the unbelieving world.
I suppose the evidence of this last argument is plain, and exposed unto all; it is briefly this: Without the holiness prescribed in the gospel, we give nothing of that glory unto Jesus Christ which he indispensably requireth. And if men will be so sottishly foolish as to expect the greatest benefits and advantages by the mediation of Christ, -- namely, pardon of sin, salvation, life, and immortality, -- whilst they neglect and refuse to give him any revenue of glory for all he hath done for them, we may bewail their folly, but cannot prevent their ruin. He saves us freely by his grace; but he requires that we should express a sense of it, in ascribing unto him the glory that is his due. And let no man think this is done in wordy expressions; it is no otherwise effected but by the power of a holy conversation, "showing forth the praises of him who hath called us out of darkness into his marvellous light." Nay, there is more in it also; if anyone profess himself to be a Christian, -- that is, a disciple of Jesus Christ, to follow the example of his life, to obey his doctrine, to express the efficacy of his death, -- and continue in an unholy life, he is a false traitor to him, and gives in his testimony on the side of the world against him and all that he hath done for us. And it is indeed the flagitious lives of professed Christians that have brought the life, doctrine, and person of our Lord Jesus Christ into contempt in the world. And I advise all that read or hear of these things diligently and carefully to study the gospel, that they may receive thence an evidence of the power, truth, glory, and beauty of Christ and his ways; for he that should consider the conversation of men for his guide will be hardly able to determine which he should choose, whether to be a Pagan, a Mohammedan, or a Christian. And shall such persons, by reason of whom the name of Christ is dishonored and blasphemed continually, expect advantage by him or mercy from him? Will men think to live in sensuality, pride, ambition, covetousness, malice, revenge, hatred of all good men, and contempt of purity, and yet to enjoy life, immortality, and glory by Christ? Who can sufficiently bewail the dreadful
789
effects of such a horrid infatuation? God teach us all duly to consider, that all the glory and honor of Jesus Christ in the world, with respect unto us, depends on our holiness, and not on any other thing either that we are, have, or may do! If, therefore, we have any love unto him, any spark of gratitude for his unspeakable love, grace, condescension, sufferings, with the eternal fruits of them, any care about or desire of his glory and honor in the world; if we would not be found the most hateful traitors at the last day unto his crown, honor, and dignity; if we have any expectation of grace from him or advantage by him here or hereafter, -- let us labor to be "holy in all manner of conversation," that we may thereby adorn his doctrine, express his virtues and praises, and grow up into conformity and likeness unto him, who is the first-born and image of the invisible God.
Mo>nw| Qew|~ swthr~ i dox> a!
END OF VOLUME 3.
790
FOOTNOTES
ft1 Pneumatika< ta< shmei~a kalw~n ot[ i tau~ta er] ga tou~ pneum> atov mon> ou oujden< ajnqrwpi>nhv ejepeisferous> hv spoudhv~ eijv to< ta< poiaut~ a qaumatourgei~n. -- Chrysost. in loc. So also Ambros. And Theophylact. in loc.
ft2 Cari>smata de< ei=con oiJ mettona oiJ de< plei>w kai< tou~to ait] ion sxis> matov autj oiv~ egj en> eto ouj para< thn< oikj eia> n fus> in alj la< para< agj nwmosun> hn twn~ eilj hfot> wn oit[ e gar< ta< meiz> ona ec] ontev epj h>ronto kata< twn~ ta< ejlat> tona kekthmen> wn out+ oi de< au= pal> in hl] goun kai< toiv~ ta< meiz> ona ec] ousin efj qon> oun . -- Chrysost. in loc.
ft3 "Spiritualia illis traditurus, exemplum prioris conversationis memorat; ut sicut simulacrorum fuerunt formâ colentes idola, et ducebantur duce voluntate daemoniorum; ita et colentes deum sint formâ legis dominicae." -- Ambros, in loc.
ft4 Ti> ou+n oujdei wn ojnoma>zei ton< Qeon< oujci< oiJ daimonizo>menoi e]legon oi]dame>n sa ti>v ei= oJ uiJo w| e]legon out= oi oiJ an] qrwpoi doul~ oi tou~ Qeou~ tou~ uJyi>stou eijsin> alj la< mastizom> enoi alj l anj agkazo>menoi eJko>ntev de< kai< mh< mastigou> menoi oujdamnou~. -- Chrysost. in loc.
ft5 Crel. de Spir. Sanc., Prolegom., 10p. 29-31.
ft6 "Ex hoc capite et proximo licet conjicere quae fuerint dotes illius veteris ecclesiae Christianae, priusqnam tot ceremoniis, opibus, imperiis, copiis, bellis aliisque id genus esset onerata. Nunc fere tot praeclara munia ad unam Potestatem redacta sunt: h. e., Christi titulo palliatam Tyrannidem. Quid enim aliud est potestas nisi adsit animus apostolicus?" -- Erasm. Annot. ad 5:4.
ft7 `Aposte>lletai mewv-- Basil. Homil. xv. de Fide.
ft8 "Spiritus Sanctus ad hoc missus a Christo, ad hoc postulatus de Patre ut esset doctor veritatis, Christi vicarius." -- Tertul. advers. Haeret. cap. xxviii.
791
"Quoniam Dominus in caelos esset abiturus, Paracletum discipulis necessario dabat, ne illos quodammodo pupillos, quod minimè decebat, relinqueret; et sine advocato et quodam tutore desereret. Hic est enim qui ipsorum animos mentesque firmavit, qui in ipsis illuminator rerum divinarum fuit; quo confirmati, pro nomine Domini nec carceres nec vincula timuerunt: quin imo ipsas seculi potestates et tormenta calcaverunt, armati jam scilicet per ipsum atque firmati, habentes in se dona quae hic idem Spiritus ecclesiae Christi sponsae, quasi quaedam ornamenta distribuit et dirigit." -- Novat. de Trinitat.
"Totum ex Spiritus Sancti constat ducatu, quod devii diriguntur, quod impii convertuntur, quod debiles contirmantur. Spiritus rectus, Spiritus Sanctus, Spiritus principalis regit, componit, consummat et perficit, nostras inhabitat mentes, et corda quae possidet; nec errare patitur, nec corrumpi, nec vinci quos docuerit, quos possederit, quos gladio potentissimae veritatis accinxerit." -- Cypr. de Spir. Sanc.
ft9 "Praesentia spirituali cum eis erat ubique futurus post ascensionem suam, et cum tota ecclesia sua in hoc mundo usque in consummationem seculi: neque enim de solis apostolis potest intelligi, `sicut dedisti ei potestatem omnis carnis, ut onme quod dedisti ei det eis vitam aeternam;' sed ubique de omnibus quibus in eum credentibus vita aeterna datur." -- Aug. Tractat. 106, in Evangel. Johan.
"Munus hoc quod in Christo est, -- in consummationem seculi nobiscum; hoc expectationis nostrae solatium, hoc in donorum operationibus futurae spei pignus est; hoc mentium lumen, hic splendor animorum est." -- Hilar, lib. 2:35, de Trinitat.
ft10 "Hic est qui prophetas in ecclesia constituit, magistros erudit, linguas dirigit, vertutes et sanctitates facit, opera mirabilia gerit, discretiones spirituum porrigit, gubernationes contribuit, consilia suggerit, quaeque alia sunt charismatum dona componit et digerit; et ideo ecclesiam Domino undique et in omnibus consummatam et perfectam facit." -- Tertul.
ft11 "Hic est qui operatur ex aquis secundam nativitatem, semen quoddam divini generis, et consecrator caelestis nativitatis; pignus promissae haereditatis et quasi chirographum quoddam aeternae salutis; qui nos Dei faciat templum et nos efficiat domum, qui interpellat divinas aures pro nobis gemitibus ineloquacibus, advocationis officia, et defensionis
792
exhibens munera, inhabitator corporibus nostris ductus, et sanctitatis effector; hic est qui inexplebiles cupiditates coercet," etc. -- Novat. de Trinitat.
ft12 "Omnibus quidem quae divina sunt cum reverentia et vehementi cura opertet intendere, maxime autem his quae de Spiritus Sancti divinitate dicuntur, praesertim cum blasphemia in eum sine venia sit; ita ut blasphemantis poena tendatur non solum in omne praesens seculum, sed etiam in futurum. Ait quippe Salvator, blasphemanti in Spiritum Sanctum non esse remissionem, `neque in isto seculo neque in futuro:' unde magis ac magis intendere oportet quae Scripturarum de eo relatio sit: ne in aliquem, saltem per ignorantiam, blasphemiae error obrepat." -- Didym, de Spir. Sanc. lib. i., Interpret. Hieron.
[Didymus, from whom Owen quotes so copiously in the following pages, was a professor of theology in Alexandria, and died A.D. 396 at the age of eighty-five. He became blind when only four years old, and yet contrived to acquire great distinction for his knowledge of all the sciences of the age, and especially of theology. His treatise on the Holy Spirit was translated by Jerome into Latin, and appears among the works of that father, ED.]
ft13 Epeidaaiv kate>dhse daim> ona> tiv eijv a]nqrwpon kai< ejmanteu>eto ejkei~nov kai< manteuo>menov ejrJrji>pteto kai< ejspara>tteto kai< ejnegkei~n tou~ dai>monov thnato ajll e]melle diaspw>menov ou[twv apj ollusqai toiv~ ta< toiaut~ a magganeuo> usi fhsi.> Lus> ate loipo
ft14 "Ita dico, Lucili, sacer intra nos spiritus sedet, malorum bonorumque nostrorum observator et custos: hic prout a nobis tractatus est, ita nos ipse tractat." -- Senec. Ep. 41.
ft15 "Quoniam quidam temeritate potius quam recta via etiam in superna eriguntur, et haec de Spiritu Sancto jactitant, quae neque n Scripturis lecta, nec a quoquam ecclesiasticorum veterum usurpata sunt, compulsi sumus creberrimae exhortationi fratrum cedere, quaeque sit nostra de eo oinio etiam Scripturarum testimoniis comprobare; ne imperitiâ tanti dogmatis, hi qui contraria opponunt decipiant eos qui sine discussione
793
sollicita in adversariorum sententiam statim pertrahuntur." -- Didym. De Spir. Sanc. Lib. 1.
ft16 "Appellation Spiritus Sancti, et ea quae monstratur ex ipsa appellatione substantia, penitus ab his ignoratur, qui extra sacram Scripturam philosophantur: solummodo enim in nostratibus literis et notio ejus et vocabulum refertur tam in nobis quam in veteribus." -- Didym. de Spir. Sanc. Lib. 1.
ft17 "Adesto Sancte Spiritus, et paraclesin tuam expectantibus illabere caelitus, sanctifica templum corporis nostri et consecra in habitaculum tuum; desiderantes te animas tua praesentiâ laetifica, dignam te habitatore domum compone; adorna thalamum tuum, et quietis tuae reclinatorium circumda varietatibus virtutum; sterne pavimenta pigmentis; niteat mansio tua carbunculis flammeis, et gemmarum splendoribus; et omnium Chrismatum intrinsecus spirent odoramenta; affatim balsami liquor fragrantiâ sua cubiculum suum imbuat; et abigens inde quicquid tabidum est, quicquid corruptelae seminarium, stabile et perpetuum hoc facias gaudium nostrum, et creationis tuae renovationem in decore immarcessibili solides in aeternum." -- Cypr., de Spir. Sanc.
ft18 "Quia vero Spiritus vocabulum multa significat, enumerandum est breviter quibus rebus nomen ejus aptetur. Vocatur spiritus et ventus, sicut in Ezechiele cap. 5.: Tertiam partem disperges in spiritum; hoc est, in ventum. Quod si volueris secundum historiam illud sentire, quod scripture est, In spiritu violento conteres naves Tharcis, non aliud ibi spiritus quam ventus accipitur. Nec non Salomon inter multa hoc quoque munus a Deo accepit ut sciret violentias spirituum; non aliud in hoc se accepisse demonstrans, quam scire rapidos ventorum flatus, et quibus causis eorum natura subsistat. Vocatur et anima spiritus, ut in Jacobi epistola, Quomodo corpus tuum sine spiritu mortuum est. Manifestissime enim spiritus hic nihil aliud nisi anima nuncupatur. Juxta quam intelligentiam Stephanus animam suam spiritum vocans: Domine, inquit, Jesu, suscipe spiritum meum, Act. 7. Illud quoque quod in Ecclesiaste dicitur, Quis scit an spiritus hominis ascendat sursum, et spiritus jumenti descendat deorsum? Eccl. 3. Considerandum utrumnam et pecudum animae spiritus appellentur. Dicitur etiam excepta anima, et excepto spiritu nostro, spiritus alius
794
quis esse in homine, de quo Paulus scribit: Quis enim scit hominum ea quae sunt hominis, nisi spiritus hominis qui in eo est? 1<460211> Corinthians 2:11. . . . . . Sed et in alio loco idem apostolus a nostro spiritu Spiritum Dei secernens ait, Ipse Spiritus testimonium perhibet spiritu nostro, Romans 8.; hoc significans, quod Spiritus Dei, id est, Spiritus Sanctus, testimonium spiritui nostro praebeat, quem nunc diximus esse spiritum hominis. Ad Thessalonicenses quoque, Integer, inquit, spiritus vester et anima et corpus, 1 Thessalonians 5: -- Appellantur quoque supernae rationabilesque virtutes, quas solet Scriptura angelos et fortitudines nominare, vocabulo spiritus ut ibi, Qui facis angelos tuos spiritus; et alibi, Nonne omnes sunt administratores spiritus? Hebrews 1. . . . . . Rationales quoque aliae creaturae, et de bono in malum sponte propria profluentes, spiritus pessimi et spiritus appellantur immundi; sicut ibi, Cum autem spiritus immundus exierit ab homine, Matthew 12, et in consequentibus, assumit septem alios spiritus nequiores se. Spiritus quoque daemones in Evangeliis appellantur: sed et hoc notandum, nunquam simpliciter spiritum sed cum aliquo additamento spiritum significari contra rium, ut spiritus immundus et spiritus daemonis; hi vero qui sancti sunt spiritus absque ullo additamento spiritus simpliciter appellantur. Sciendum quoque quod nomen spiritus et voluntatem hominis et animi sententiam sonet. Volens quippe apostolus virginem non solum corpore sed et mente sanctam esse, id est, non tantum corpore, sed et motu cordis interno, ait, Ut sit sancta corpore et spiritu, 1 Corinthians 7., voluntatem spiritu, et corpore opera, significans. Considera utrum hoc ipsum in Esaia sonet quod scriptum est, Et scient qui spiritu errant intellectum, <232924>Isaiah 29:24. . . . . . Et super omnia vocabulum spiritus, altiorem et mysticum in Scripturis sanctis significat intellectum; ut ibi, Litera occidit, spiritus autem vivificat, 2 Corinthians 3 -- Haec juxta possibilitatem nostri ingenii, quot res spiritus significet, attigimus. -- Nonnunquam autem spiritus et Dominus noster Jesus Christus, id est, Dei Filius, appellatur: Dominus autem spiritus est, ut ante diximus: ubi etiam illud adjunximus, spiritus Deus est, non juxta nominis communionem, sed juxta naturae substantiaeque consortium. -- Porro ad haec necessario devoluti sumus, ut quia frequenter appellatio spiritus, in Scripturis est respersa divinis, non labamur in nomine sed unumquodque secundum locorum varietates et intelligentias accipiamus. Omni itaque studio ac
795
diligentia vocabulum Spiritus, ubi et quomodo appellatum sit contemplantes, sophismata eorum et fraudulentas decipulas conteramus, qui Spiritum Sanctum asserunt creaturam. Legentes enim in propheta, Ego sum firmans tonitruum, et creans spiritum, <300413>Amos 4:13, ignorantia multiplicis in hac parte sermonis putaverunt Spiritum Sanctum ex hoc vocabulo demonstrari; cure in praesentiarum spiritus nomen ventum sonet. . . . . . Ergo ut praelocuti sumus, quomodo unumquodque dictum sit, consideremus ne forte per ignorantiam in barathrum decidamus erroris." -- Didym. de Spir. Sanc. lib. 3.
ft19 So the word is constantly given by Owen. The y is uniformly elided from modern editions of the Hebrew Scriptures, and the word stands thus wOjCeAhmæ. The origin of the mistake to which Owen refers is more apparent from the way in which the word is printed, but the insertion of the y seems without authority. -- ED.
ft20 "Discant (homines) Scripturm sanctae consuetudinem, nunquam spiritum perversum absolute, sed cum additamento aliquo spiritum nuncupari: sicut ibi, Spiritu fornicationis seducti sunt; et in Evangelio, Cum autem spiritus immundus exierit de homine; et caetera his similia." -- Hieron. Comment. in Hab. cap. 2.
ft21 "Qui Spiritum negavit, et Deum Patrem negavit et Filium; quoniam idem est Spiritus Dei, qui Spiritus Christi est," cap. 3. "Unum autem esse Spiritum nemo dubitaverit; etsi de uno Deo plerique dubitaverunt," cap. 4. -- Ambros. de Spir. Sanc. lib. 1.
ft22 "Onoma aujtou~ pneum~ a a[gion pneum~ a ajlhqeia> v pneum~ a tou~ Qeou~ pneu~ma kuri>ou pneu~ma tou~ Patro Mal~ lon de< autj o< eJauto< kai< pneu~ma Qeou~ kai< pneu~ma to< ejk tou~ Qeou~. -- Chrysost. de Adorand. Spir.
ft23 Crell. Prolegom.
ft24 "Sanctificationis bonitatisque vocabulum, et ad Patrem, et ad Filium, et ad Spiritum Sanctum aequè refertur; sicut ipsa quoque appellatio Spiritus. Nam et Pater Spiritus dicitur ut ibi, Spiritus est Deus, Joan. 4:24. Et Filius Spiritus, Dominus, inquit, Spiritus ejus, 2<470317> Corinthians 3:17. Spiritus autem Sanctus semper Spiritus Sancti appellatione censetur; non quod ex consortio tantum nominis Spiritus cum Patre
796
ponatur et Filio, sed quod una natura unum possideat et nomen." -- Didym. de Spir. Sanc. lib. 3.
ft25 "Multa sunt testimonia, quibus hoc evidenter ostenditur, et Patris et Filii ipsum esse Spiritum, qui in Trinitate dicitur Spiritus Sanctus. Nec ob aliud existimo ipsum proprie vocari Spiritum, cum etiam si de singulis interrogemur, non possimus non Patrem et Filium Spiritum dicere; quoniam Spiritus est Deus, id est, non Corpus est Deus sed Spiritus; hoc proprie vocari oportuit eum, qui non est unus eorum, sed in quo communitas apparet amborum." -- August. Tractat. 99. in Johan.
ft26 Anwqen para< Qeou~ katiou~sa ejpi< tououv dwrea< hn{ pneum~ a ag[ ion onj omaz> ousin oi[ ieJ roi< profht~ ai. -- Justin Mart.
ft27 Leg> etai toi>nun pneum~ a ag[ ion Aut[ h ga>r ejstin hJ kuria> kai< prwt> h proshgoria> hJ emj fantikwt> eran ec] ousa thn< dian> oian kai< perista~sa tou~ aJgio> u pneum> atov thn< fus> in-- Chrysost. ub. Sup.
ft28 "Neque post id locorum Jugurthae dies aut nox ulla quieta fuere: neque loco, neque mortali cuiquam, aut tempori, satis credere: civis, hostis, juxta metuere: circumspectare omnia, et omni strepitu pavescere: alio atque alio loco, saepe contra decus regium requiescere: interdum, somno excitus arreptis armis tumultum facere: ita formidine, quasi vecordia, agitari." -- Bell. Jugur. 72.
ft29 "Nemo suspicetur alium Spiritum Sanctum fuisse in Sanctis, nimirum ante adventum Domini, et alium in apostolis caeterisque discipulis, et quasi homonymum in differentibus esse substantiis; possumus quidem testimonia de divinis literis exhibere, quia idem Spiritus et in apostolis et in prophetis fuerit. Paulus in epistola quam ad Hebraeos scribit, de Psalmorum volumine testimonium proferens, a Spiritu Sancto id dictum esse commemorat." -- Didym. de Spir. Sanc. lib. 1.
ft30 Ina mh>pote aJkou>santev hJmei~v pneu~ma Qeou~ nomi>swmen de< oijkeio>thta le>gesqai pneum~ a Qeou~ eisj a>gei hJ grafh< to< pneum~ a to< a[gion kai< pprosti>qhsi tou~ Qeou~ to< ejk Qeou~ Allo de< to< tou~ Qeou~ kai< a]llo to< ejk Qeou~ mena Ek Qeou~ de< oujdegetai ei< mh< o{ ejk th~v ousj ia> v esj ti>-- Chrysost. de Spir. Sanc.
797
ft31 Ei]per pneu~ma Qeou~ oijkei~ ejn uJmi>n i]de pneu~ma Qeou~ Eij de< tiv pneu~ma Cristou~ oujk e]cei kai< me tiv pneu~ma Qeou~ oujk e]cei ajll ei=pe pneu~ma Cristou~ Ei+pe Qeou~ pneu~ma kai< ejph>gage to< pneu~ma tou~ Cristou~ Eij de> tiv pneu~ma Cristou~ oujk e]cei ou=tov oujk e]stin aujtou~ ajlla< tou~to ei=pen i[na dei>xh| o[ti e{n pneu~ma kai< i]son ejsti
ft32 "In hac divini magisterii schola, Pater est qui docet et instruit; Filius qui arcana Dei nobis revelat et aperit; Spiritus Sanctus qui nos replet et imbuit. A Patre potentiam, a Filio sapientiam, a Spiritu Sancto accipimus innocentiam. Pater eligit, Filius diligit, Spiritus Sanctus conjungit et unit." -- Cypr. de Baptismo Christi.
ft33 " `Haec autem omnia operatur unus atque idem Spiritus, dividens singulis prout vult;' unde dicentes operatricem, et ut ita dicam, distributricem naturam Spiritus Sancti, non abducamur ab his qui dicunt, operationem et non substantiam Dei esse Spiritum Sanctum. Et ex aliis quoque plurimis locis subsistens natura demonstratur Spiritus Sancti." -- Didym. de Spir. Sanc. lib. 2.
ft34 Epeidh>per to< dwrou>menon to< pneu~ma to< a[gio>n ejsti kalei~tai kai< to< dwr~ on omJ wnu>mwv tw~ cari>smati . -- Chrysost.
"Nec existimare debemus Spiritum Sanctum secundum substantias esse divisum quia multitudo bonorum dicatur, -- impassibilis enim et indivisibilis atque immutabilis est, sed juxta differentes efficientias et intellectus multis bonorum vocabulis nuncupatur; quia participes suos, non juxta unam eandemque virtutem communione sui donet, quippe cum ad utilitatem uniuscujusque aptus sit." -- Didym. lib. 1.
ft35 "Baptizate gentes in nomine Patris et Filii et Spiritus Sancti. In nomine dixit, non in nominibus. Non ergo aliud nomen Patris, aliud nomen Filli, aliud nomen Spiritus Sancti, quam unus Deus." -- Ambros. de Spir. Sanc. lib. 1. cap. 4.
ft36 Mi>a a]ra kai< ejk tou>twn hJ th~v Tri>adov ejne>rgeia dei>knuati Ouj gar< wvJ par ekj as> otu dia>fora kai< dihrhmen> a ta< didom> ena shmain> ei oJ apj os> tolov All ot[ i ta< didom> ena enj Triad> i di>dotai kai< ta< pan> ta exj eJno
798
Mi>an ejne>rgeian orJ wm~ en patrov< kai< uiJou~ kai< aJgi>ou pneum> atov. Basil. Homil. 17, in Sanctum Baptisma. Wn aiJ aujtai ejne>rgeiai tou>twn kai< oujsi>a mi>a ejne>rgeia de< uiJou~ kai< patro wvJ to< poihs> wmen an] qrwpon Kai< pal> in a{ gar< an] oJ pathr< poih|~ taut~ a kai< oJ uioJ v< omJ oiw> v poiei~ Ara kai< ousj ia> mia> patro
"Quicquid de Spiritu Sancto diximus hoc similiter de Patre et Filio
communiter et indivise volumus intelligi; quia sancta et inseparabilis
Trinitas nunquam, in aliquid se sigillatim operari noverit." -- Ambros.
in Symbol Apost. cap. 9.
ft37 Pa>nta ta< qeoprepwv~ leg> om> ena ejpi< th~v upJ erousio> u tria> dov kaq ekJ as> thv twn~ triw~n uJpostas> ewn exj idiout~ ai kai< enj armot> tetai plhn< a{ thn< proagwghn< tout> wn hg] oun thn< upJ ostasikhn< gnwr> isin emj poioun~ tai. -- Arethas, in Apocal.
Commentar. cap. 1.
ft38 "Hoc non est inaequalitas substantiae, sed ordo naturae; non quod alter
esset prior altero, sed quod alter esset ex altero." -- Aug. lib. 3. contra
Maxentium, cap. 14.
ft39Pas~ a enj er> geia hJ qeoq> en epj i< thn< ktis> in dihk> ousa kai< kata< tav< polutrop> ouv enj noia> v onj omazomen> h ekj patrov< afj ormat~ ai kai< dia< tou~ uiJou~ pro>eisi kai< ejn tw~| pneu>mati tw~| aJgi>w teleiou~tai -- Gregor. Nyssen. ad Ablabium `En de< th|~ tout> wn (agj gel> wn) ktis> ei enj noh> son> moi thn< prokatarktikhn< aitj ia> n twn~ genomen> wn ton< pater> a thn< dhmiourgikhn< ton< uioJ n< thn< teleiwtikhn< to< pneu~ma-- Basil. de Spir. Sanc. cap. 16.
ft40 Kai< gar< dia< men< thv~ palaiav~ wvJ prokatarktikon< twn~ ol[ wn oJ pathtwv khru>ttetai Kai< deute>rwv de< oJ uiJozetai Kai< trit> wv wJv teleiwtikon< to< pneum~ a to< ag[ ion Ta< teleiwtika< gar< tw~ tel> ei ferwnu>mwv anj afain> etai th~ prokoph|~ kai< auxj hs> ei twn~ pragmat> wn kai< twn~ cron< wn oia[ stef> anov anj arrj hJ s> ewv epj i< toiv~ aqj lhtikoiv~ idJ rws~ i kata< to< tel> ov enj armozom> enov Dia< kai< ton< an] qrwpon plas> av oJ Qeolei ejnefu>shsen eijv to< pro>swpon aujtou~ pneum~ a zwh~v Jobius apud Photium, lib. 122. cap. 18.
ft41 This word in the original is wjO wRb]. To make it agree with HRP; V] I, Owen must have adopted the opinion of Aben Ezra, that B] in the
former word is redundant. Eminent critics demur to this conclusion;
799
Simonis and others rendering the clause, "By his Spirit the heavens [are] beauty." -- ED.
ft42 "Hic Spiritus Sanctus ab ipso mundi initio aquis legitur superfusus; non materialibus aquis quasi vehiculo egens, quasi potius ipse ferebat, et complectentibus firmamentum dabat congruum motum et limitem praefinitum. Hujus sempiterna virtus et divinitas, cum in propria natura ab inquisitoribus mundi antiquis philosophis proprie investigari non posset, subtilissimis tamen intuiti sunt conjecturis compositionem mundi; compositis et distinctis elementorum affectibus presentem omnibus animam affuisse, quae secundum genus et ordinem singulorum vitam praeberet et motum, et intransgressibiles figeret metas, et stabilitatem assignaret et usum. Hanc vitam, hunc motum, hanc rerum essentiam, animam mundi philosophi vocaverunt, putantes coelestia corpora, solem dico lunam et stellas ipsumque firmamentum hujus animae virtute moveri et regi, et aquas, et terram, et aërem hujus semine impraegnari. Qui si spiritum et dominum, et creatorem, et vivificatorem, et nutritorem crederent onmium quae sub ipso sunt, convenientem haberent ad vitam accessum. Sed abscondita est a sapientibus, et prudentibus tantae rei majestas; nec potuit humani fastus ingenii secretis interesse coelestibus, et penetrare ad superessentialis naturae altitudinem; et licet intelligerent, quod vere esset creatrix et gubernatrix rerum Divinitas, distinguere tamen nullo modo potuerunt quae esset Deitatis Trinitas, vel quae unitas vel quae personarum proprietas. Hic est Spiritus vitae cujus vivificus calor animat omnia et fovet et provehit et fecundat. Hic omnium viventium anima, ita largitate sua se omnibus abundanter infundit, ut habeant omnia rationabilia et irrationabilia secundum genus suum ex eo quod sunt, et quod in suo ordine suae naturae competentia agunt; non quod ipse sit substantialis anima singulis, sed in se singulariter marens, de plenitudine sua distributor magnificus proprias efficientias singulis dividit et largitur; et quasi sol omnia calefaciens subjecta, onmia nutrit, et absque ulla sui diminutione, integritatem suam de inexhausta abundantia quod satis est et sufficit omnibus commodat et impartit." -- Cypr. Lib. de Spir. Sanc.
ft43 `Aposte>lletai mewv-- Basil. Hom. 15. de Fide.
800
ft44 "Etenim si de loco procedit Spiritus et ad locum transit, et ipse Pater in loco invenietur et Filius: si de loco exit quem Pater mittit aut Filius, utique de loco transiens Spiritus et progediens, et Patrem sicut corpus secundum impias interpretationes relinquere videtur et Filium. Hoc secundum eos loquor qui dicunt quod habeat Spiritus descensorium motum. . . . Venit non de loco in locum, sed de dispositione constitutionis in salutem redemptionis." -- Ambros. de Spir. Sanc. lib. 1. cap. 11.
ft45 "Quid igitur Spiritus Sancti operatione divinius, cum etiam benedictionum suarum praesulem Spiritum Deus ipse testetur, dicens, Ponam Spiritum meum super semen tuum, et benedictiones meas super filios tuos. Nulla enim potest esse plena benedictio nisi per infusionem Spiritus Sancti." -- Ambros. de Spir. Sanc. lib. 1. cap. 7.
ft46 "Significat autem effusionis verbum largam et divitem muneris abundantiam; itaque cum unus quis alicubi aut duo Spiritum Sanctum accipiant non dicitur, `Effundam de Spiritu meo,' sed tunc quando in universas gentes munus Spiritus Sancti redundaverit." -- Didym. de Spir. Sanc. lib. 1.
ft47 "Spiritus Sanctus qui a Patre et Filio procedit, nec ipse coepit; quia processio ejus continua est, et ab eo qui non coepit." -- Ambros. in Symbol. Apostol., cap. 3.
"Spiritus quidem Sanctus nec ingenitus est nec genitus alicubi dicitur, ne si ingenitus diceretur sicut Pater, duo Patres in Sancta Trinitate intelligerentur; aut si genitus diceretur sicut Filius, duo itidem Filii in eadem estimarentur esse Sancta Trinitate: sed tantummodo procedere de Patre et Filio salva fide dicendum est. Qui tamen non de Patre procedit in Filium, et de Filio procedit ad sanctificandam creaturam, sicut quidam male intelligentes credendum esse putabant, sed simul de utroque procedit. Quia Pater talem genuit Filium, ut quemadmodum de se, ita et de illo quoque procedat Spiritus Sanctus." -- Aug. Serm. 38. de Tempore.
ft48 Ouj gampan akj atal> hpon to< Qei~on dia< tout~ o pou pa>ntwv mhdol> wv zhtein~ peri< aujtou~ prosh~ken ajll ejn ra|stwn> h| toou katanali>skein cro>non kata< de< to< met> ron to< meriqestw| para< tou~ kuriou th~v gnw>sewv thtasin filopon> wv poieis~ qai ot[ i men< akj atal> hpton akj ribwv~
801
pepeisme>nouv ejf o[son de< cwrou~men dia< th~v qewri>av eJautou w| sunap> tontav. -- Justin. Martyr. Expositio Fidei de rectâ Confess.
ft49 "Nullus sine Deo, neque ullus non in Deo locus est. In coelis est, in inferno est, ultra maria est. Inest interior, excedit exterior. Itaque cum habet atque habetur, neque in aliquo ipse, neque non in omnibus est." -- Hilar, lib. 1. de Trinitat.
ft50 These initials refer to Samuel Parker, in whose "Defence and Continuation of the Ecclesiastical Polity," 1671, the sentiments to which Owen objects will be found. For an account of Parker, see vol. 13., page 344 of Owen's works. -- ED.
ft51 Taut~ a oim= ai safwv~ para< twn~ profhtwn~ peri< tou~ agJ io> u pneum> atov memaqhkwv< Plat> wn eivj to< thv~ arj ethv~ on] oma metafer> wn fain> etai Omoiw> v gamata meri>zesqai fasi>n out[ w kai< autj ov< mia> n kai< thn< autj hn< onj omaz> wn arj ethn> taut> hn eijv te>ssarav ajretazesqai le>gei. -- Justin. Martyr. ad Graec. Cohortat., [cap. 32.]
Aliter statuit Cyprianus seu quisquis fuit author lib. de Spir. Sanc. inter opera Cypriani. "Hic est Spiritus Sanctus quem Magi in AEgypto tertii signi ostensione convicti, cum sua defecisse praestigia faterentur, Dei digitum appellabant, et antiquis philosophis ejus intimarunt praesentiam defuisse. Et licet de Patre et Filio aliqua sensissent Platonici, Spiritus tamen tumidus et humani appetitor favoris santificationem mentis divinae mereri non potuit, et ubi ad profunditatem sacramentorum deventum est, omnis eorum caligavit subtilitas, nec potuit infidelitas sanctitudini propinquare" -- Cypr. de Spir. Sanc.
ft52 Twn~ tou~ agJ io> u pneum> atov axj ioumen> wn esj ti< diafora< pleio~ n h] el] atton lambanon> twn toi~ agJ io> u pneum> atov twn~ pisteuon> twn. -- Origen. Comment. in Matthaeum.
ft53 Shmei>wsh| d w[v tina men< eir] htai di aijnigma>twn tina< di< fanerw>teron Ta< meyewv hJgou~mai tw~n ejk peritomh~v e[neka kekallumme>nwv ajpodedo>sqai dia< ta< qespizom> ena kat aujtw~n skuqrwpa> Dij ap[ er eijkov< h+n kai< afj anis> ai autj ouv~ thn< grafhn< eij ekj tou~ profanouv~ thn< esj cat> hn
802
autj wn~ apj obolhn< esj hm> ainen-- Euseb. Demonst. Evangel. lib. 6. Prooem.
ft54 "Omnes prophetae illa tantummodo sciebant quae illis fuissent a Domino revelata. Unde et rex Hieremiam dubio interrogat, Si in ea hora qua cum illo loquebatur apud eum sermo Domini haberetur. Sed et Eliseus dicit, Quomodo haec Dominus abscondit a me; et Elias praeter se esse alios qui Deum colerent ignoravit." -- Hieron. Comment. in Epist. ad Roman: cap. 2.
ft55 Oi{ de< tou~ Qeou~ a]nqrwppoi pneumatofo>roi pneum> atov aJgio> u kai< profh~tai geno>menoi uJp aujto>v tou~ Qeou~ ejmpneusqe>ntev kai< sofisqen> tev egj en> onto qeodid> aktoi kai< os[ ioi kai< dik> aioi. -- Theophil. ad Autolycum. lib. 2.
"Prophetae voces itemque virtutes ad fidem divinitatis edebant." -- Tertul. Apol. cap. 18. Oudj anj drov< tout~ o poiein~ h} sofou~ tinov kai< qeio> u h} qeov< an} oc] oi faih> tiv an} tout~ o to< ger> av Kai< gar< ouj tou~ man> tewv to> diot> i alj la to< o[ti mon> on eijp. -- Plotin. Ennead. 3. Lib. 3.
ft56 "Sed et hoc notandum ex eo quod dixerat; ut videam quid loquatur, in me; prophetiam visionem et eloquium Dei non extrinsecus ad prophetas fieri, sed intrinsecus et interiori homini respondere. Unde et Zacharias, et angelus inquit, qui loquebatur in me." -- Hieron. Comment. in Hab. cap. 2.
ft57 And whereas the ancients contend, against the Ebionites, Marcionites, and Montanists, (as Epiphanius, Advers. Haeres. lib. 2. tom. 50.; Haeres. 48.; Hieron. Prooem. Comment. in Isaiah,) that the prophets were not used ecstatically, but understood the things that were spoken to them, they did not intend that they had, by virtue of their inspiration, a full comprehension of the whole sense of the revelations made unto them, but only that they were not in or by prophecy deprived of the use of their intellectual faculties, as it befell satanical enthusiasts. Taut~ a gar< alj hqwv~ profhtwn~ enj agJ iw> pneum> ati erj rwmen> hn ecj on> twn thn< dian> oian kai< thn< didaskalia> n kai< thn< didaskalia> n kai< thn< dialogia> n, as Epiphanius speaks. Wherefore, upon these words of Austin, "Per quosdam scientes, per quosdam nescientes, id quod ex adventu Christi usque nunc et deinceps agitur praenunciaretur esse venturum," de Civitat. Dei, lib. 7. cap. 32,
803
one well adds, "Prophetae nec omnes sua vaticinia intelligebant, nec qui intelligebant omnia intelligebant; non enim ex se loquebantur sed ex superiore Dei afflatu; cujus consilia non onmia eis erant manifesta; utebaturque Deus illis non velut consultis futurorum, sed instrumentis quibus homines alloqueretur."
ft58 "Nec aer voce pulsatus ad aures eorum perveniebat, sed Deus loquebatur in animo prophetarum." -- Hieron. Prooem., in lib. 1. Comment. in Isaiah.
ft59 Pneu~ma de< tou~ Qeou~ pata< pa~sin me tisi toiv~ dikaio> iv politeuoomen> oiv katagomen> on kai< sumpleko>?menon th~| yuch~| dia< proagoreu>sewn tai~v loipai~v yucai~v to< kekrumme>non ajnh>ggeile. -- Tatian. Assyr. Contra. Graecos.
ft60 "Sunt autem multa genera prophetandi, quorum unum est somniorum quale fuit in Daniele." -- Hieron. in Hieremian, cap. 23.
ft61 "Propheta Deum, qui corporaliter invisibilis est, non corporaliter sed spiritualiter videt. Nam multa genera visionis in Scripturis sanctis inveniuntur. Unum secundum oculos corporis, sicut vidit Abraham tres viros sub ilice Mambre; alterum secundum quod imaginamur ea quae per corpus sentimus. Nam et pars ipsa nostra cum Divinitus assumitur, multa revelantur non per oculos corperis, aut aures, aliumve sensum carnalem, sed tamen his similia, sicut vidit Petrus discum illum submitti a coelo cum variis animalibus. Tertium autem genus visionis est secundum mentis intuitum quo intellectu conspiciuntur ,veritas et sapientia; sine quo genere illa duo quae prius posui vel infructuosa sunt vel etiam in errorem mittunt." -- August. contra Adamantum, cap. 28.
ft62 "Prophetae erant Baal, et prophetae confusionis, et alii offensionum, et quoscunque vitiosos prophetas Scriptura commemorat." -- Hieron. Comment. in Epist. ad Titum. cap. 1.
ft63 Zhth>seiv de< eij pa>ntev ei] tiv profhteu>ei ejk pneu>matov aJgi>ou profhteu>ei pw~v de< ouj zhth>sewv a]xio>n ejstin ei]ge Dabiou amJ artia> n eulj abou>menov ajfaireqh~nai ajp aujtou~ to< ag[ ion esj ti to< peri< tou~ agi>ou pneu>matov ei> dun> atai ei=nai kai< enj ajmartwlw~| yuch~|-- Origen. Commentar. in Johan. tom. 30.
804
"Prophetiae myaterio usi aunt etiam qui exorbitaverant a vera religione, quia et illis dedit Deus verbum suum ut mysteria futura pronunciarent hominibus." -- Hieron. Comment. in Job. cap. 33.
"Nam et prophetare et daemonia excludere et virtutes magnas in terris facere sublimis utique et admirabilis res est, non tamen regnum coeleste consequitur quisquis in his omnibus invenitur, nisi recti et justi itineris observatione gradiatur." -- Cyprian. de Unitat. Ecclesiae.
ft64 Eit] iv me hv esj ti< pan> twv profhteu>ei eij de< tiv profhteu>ei ouj pan> twv ejsti< Profht> hv Ek de< twn~ peri< ton< Kaia` f> an anj agegrammen> wn profhteusanta peri< tou~ swthr~ ov e]stin o[ti kai< mocqhra< yuch< ejpide>cetai tote< to< profhteu>ein. --Origen. Comment. in Johan. sect. 30.
ft65 "Saul invidiae stimulo suscitatus et malo spiritu saepe arreptus, cum David occidere vellet, et ipse David tunc cum Samuele et caeterorum prophetarum cuneo prophetaret, misit Saul nuncios et ipsum interficiendum de medio prophetarum rapere jubet. -- Sed et ipse cum inter prophetas venerat prophetabat. -- Quoniam Spiritus Sancti verba non dicentium merito pensantur, sed ipsius voluntate ubicunque voluerit proferuntur. At vero quidam in hoc loco aestimant quod Saul non Divino Spiritu sed malo illo quo saepe arripiebatur per totum illum diem prophetaret. . . . Sed qualiter hoc sentiri potest cum ita scribitur; et factus est super eum Spiritus Domini et ambulans prophetabat? nisi forte sic in hoc loco accipitur Spiritus Domini quomodo et alio loco Spiritus Domini malus Saul arripiebat. Verumtamen ubicunque sine additamento Spiritus Dei vel Spiritus Domini vel Spiritus Christi in Scripturis sanctis invenitur, Spiritus Sanctus esse a nullo sano sensu dubitatur. Ubicunque vero cum additamento Spiritus Domini malus dicitur esse, intelligitur diabolus esse, qui Domini propter ministerium, malus propter vitium dictus videtur." -- August. de Mirabil. Scripturae, lib. 2. cap.l0.
ft66 See his treatises on "The Divine Original of the Scriptures," "Vindication of Greek and Hebrew Texts," and "Exercitationes adversus Fanaticos," vol. 16. of his works. -- ED.
ft67 "Gratias ago tibi clementissime Deus, quis quod quaesivi mane prior ipse donasti." -- Cypr. de Baptism. Christi.
805
ft68 Dhl~ on> esj tin ot[ i kai< thn< tou~ pantov< tel> ouv wr{ an wvJ men< log> ov ginws> kei wvJ de< an] qrwpov agj noei~ Anqrwp> ou gar< r id] ion to< agj noein~ kai< mal> ista taut~ a Alla< kai< tout~ o thv~ filanqrwpia> v id] ion tou~ swthr~ ov Epeidh< gar< geg> onen an] qrwpov oukj epj hhs| cun> eto dia< thn< sar> ka thn< agj noous~ an eipj ein~ oukj oid= a Ina dei>xh| o[ti eidj w
Agnoei~ toin> un kata< to< schm~ a thv~ anj qrwpot> htov oJ ginws> kwn ta< pan> ta kata< thn< dun> amin thv~ qeot> htov. -- Chrysost. tom. 7. serm. 117.
Plhon ot[ i oiJ polloi< twn~ pate>rwn scedontev fain> ontai leg> ontev autj on< agj noein Eij gar< kata< pan> ta leg> etai hmJ in~ omJ oous> iov agj nooum~ en de< kai< hmJ eiv~ dhl~ on ot[ i kai< autj ov< hjgnoe> i -- Leontius Byzantinus, de Sectis.
ft69 Maximum in totâ creatura testimonium de divinitate Spiritus Sancti corpus Domini est; quod ex Spiritu Sancto esse creditur secundum evangelistam, Matthew 1, sicut angelus ad Josephum dicit, Quod in ea natum est de Spiritu Sancto est." -- Athanas. de Fid. Un. et Trin.
"Creatrix virtus altissimi, superveniente Spiritu Sancto in virginem Mariam, Christi corpus fabricavit; quo ille usus templo sine viri natus est semine" -- Didym. de Spir. Sanc. lib. 2.
ft70 Ei] tiv le>gei prw~ton peplas> qai to< swm~ a tou~ kurio> u hmJ w~n Ihsou~ Cristou~ enj th|~ mh>tra| th~v aJgia> v parqe>nou kai< meta< taut~ a enJ wqhn~ ai autJ w|~ ton< Qeon< log> on kai< thn< yuchn< wvJ proup` a>rxasan ajnaq> ema es] tw. -- Concil. Constantinop. ad Origenistas.
ft71 "Quomodo proficiebat sapientiâ Dei? doceat te ordo verborum. Profectus est aetatis, profectus est sapientiae, sed humanae. Ideo aetatem ante praemisit, ut secundum homines crederes dictum; aetas enim non divinitatis sed corporis est. Ergo si proficiebat aetate hominis proficiebat sapientiâ hominis. Sapientia autem sensu proficit, quia a sensu sapientia." -- Ambros, de Incarnat. Dom. Mysterio, chapter 7.
"Nam et Dominus homo accepit communicationem Spiritus Sancti; sicut in evangeliis legitur, `Jesus ergo repletus Spiritu Sancto, regressus est a Iordane.' Haec autem absque ullâ calumniâ de dominico homine, qui totus Christus, unus est Jesus Filius Dei, sensu debemus pietatis
806
accipere, non quod alter et alter sit, sed quod de uno atque eodem quasi de altero, secundum naturam Dei, et hominis disputatur." -- Didym. de Spir Sanc. lib. 2.
ft72 Eij poi>nun hJ sasma oJ xe>nov an] qrwpov, oJ ourj an> ios to< neo> n blas> thma to< apj o< thv~ xen> hv wdJ in~ ov anj qhs> an out= ov lamban> ei to< pneum~ a ag[ ion, etc. -- Homil. de Spir. Sanc.
ft73 Our author must allude to a difference in the vowel-points; lb,je as in <236607>Isaiah 66:7, signifying pains, and lbj, ,, with the seghol instead of the tsere, being translated cord or rope. The word occurs also in composition with B] under the meaning of "cords," or "fetters," as in Job<183608> 36:8, yni[Oayleb]jæB]. -- ED.
ft74 Cates, viands. -- ED.
ft75 Kai< mal> ista ge to< apj olaue> in touv~ anj aplasqen> tav tou~ agJ iasmou~ kai< diamen> ein enj th~| anj aplas> ei thv~ panagio> u pneum> atov ejsti dhmourgi>av te kai< sunoch~v. -- Jobius apud. Photium. lib. 122.
ft76 "Si in gratia, non ex naturâ aquae, sed ex praesentiâ est Spiritus Sancti: numquid in aquâ vivimus, sicut in Spiritu? numquid in aquâ signamur sicut in Spiritu?" -- Ambros. de Spir. Sanc. lib. 1. cap. 6.
ft77 "Similiter ex Spiritu secundum gratiam nos renasci, Dominus ipse testatur dicens, Quod natum est ex carne, caro est, quia de carne natum est; et quod natum est de Spiritu, Spiritus est, quia Spiritus Deus est. Claret igitur spiritualis quoque generationis authorem esse Spiritum Sanctum, quia secundum Deum creamur et Filii Dei sumus. Ergo cum ille nos in regnum suum per adoptionem sacrae regenerationis assumpserit, nos ei quod suum est denegamus? ille nos supernae generationis haeredes fecit, nos haereditatem vindicamus, refutamus authorem; sed non potest manere beneficium cum author excluditur, nec author sine munere, nec sine authore munus. Si vindicas gratiam, crede potentiam; si refutas potentiam, gratiam ne requiras. Sancti igitur Spiritus opus est regeneratio ista praestantior, et novi hujus hominis qui creatur ad imaginem Dei author est Spiritus, quem utique meliorem hoe exteriori esse nostro homine nemo dubitaverit." -- Ambros. de Spir. Sanc lib. 2. cap. 9.
807
ft78 "Denique quomodo respondeat advertite, et videte latebras ambiguitatis falsitati praeparare refugia, ita ut etiam nos cum primum ea legimus, recta vel correcta propemodum gauderemus." -- August. de Peccat. Orig., cap. 18.
"Mihi pene persuaserat hanc illam gratiam de qua quaestio est confiteri; quominus in multis ejus opusculi locis sibi ipsi contradicere videretur. Sed cum in manus meas et alia venissent quae posterius latiusque scripsit, vidi quemadmodum etiam illic gratiam nominare sed ambigua generalitate quid sentiret abscondens, gratiae tamen vocabulo frangens invidiam, offensionemque declinans." -- Id. de Grat. Christ., lib. 1. cap. 87.
Vid. August lib. 1. cont. Julianum, cap. 5, lib. 3., cap. 1, Lib. de Gest.; Pelag., cap. 30, Epist. 95, ad Innocent.; Epist. Innocent. ad August.
"Negant etiam quam ad sacram Christi virginem Nemehiadem in oriente conscripsimus, et noverint nos ita hominis laudare naturam ut Dei semper addamus auxilium (verba Pelagii quibus respondet Augustinus), istam sane lege, mihique pene persuaserat, hanc illam gratiam de qua quaestio est confiteri." -- Id. ubi supra.
ft79 "Fefellit judicium Palaestinum, propterea ibi videtur purgatus; Romanam vero ecclesiam, ubi eum esse notissimum scitis fallere usque quaque non potuit, quamvis et hoc fuerit utrumque conatus. Tanto judices fefellit occultius, quanto exponit ista versutius." -- August. Lib. de Peccat. Orig. cap. 16.
ft80 Samuel Parker; see page 121 of this vol. -- ED.
ft81 "Per inhaerentem justitiam intelligimus supernaturale donum gratiae sanctificantis, oppositum originali peccato, et in singulis animae facultatibus reparans et renovans illam Dei imaginem, quae per peccatum originale foedata ac disspata fuit. Origlnale peccatum mentem tenebris implevit, haec infusa gratia lumine coelesti collustrat. Istud cor humanum obstinatione et odio Dei ac divinae legis maculavit, haec infusa justitia cor emollit et amore boni accendit et inflammat. Postremo illud affectus omnes atque ipsum appetitum rebellione infecit; haec renovata sanctitas in ordinem cogit perturbatas affectiones, et ipsam rebellem concupiscentiam dominio spoliat, et quasi sub jugum mittit." -- Davenant. de Justit. Habit. cap. 3.
808
"Fides tanquam radix imbre suscepto haeret in animae solo; ut cum per legem Dei excoli coeperit surgant in ea rami qui fructus operum ferant. Non ergo ex operibus radix justitiae, sed ex radice justitiae fructus operum crescit." -- Origen. lib. 4. in Epist. ad Roman.
ft82 "Is qui Spiritus Sancti particeps efficitur, per communionem ejus fit spiritualis pariter et sanctus." -- Didym. lib. 1. de Spir. Sanc., p. 218, inter opera Hieronymi.
"Qui Spiritu Sancto plenus est statim universis donationibus Dei repletur, sapientia, scientia, fide, caeterisque virtutibus." -- Id. ibid.
"Nunquam enim accipit quisquam spirituales benedictiones Dei, nisi praecesserit Spiritus Sanctus; qui enim habet Spiritum Sanctum consequenter habebit benedictiones." -- Idem, p. 220.
ft83 "Sicut in nativitate carnali omnem nascentis hominis voluntatem praecedit operis divini formatio, sic in spirituali nativitate qua veterem hominem deponere incipimus. -- Fulgent. de Incarnat. et Grat. Christ. cap. 29.
"Forma praecessit in carne Christi, quam in nostra fide spiritualiter agnoscamus; nam Christus Filius Dei, secundum carnem de Spiritu Sancto conceptus et natus est: carnem autem illam nec concipere virgo posset nec parere, nisi ejus carnis Spiritus Sanctus operetur exordium. Sic etiam in hominis corde nec concipi fides potuit nec augeri, nisi eam Spiritus Sanctus effundat et nutriat. Ex eodem namque Spiritu renati sumus, ex quo Christus natus est." -- Idem, cap. 20.
ft84 "Adjuvat nos Deus" (the words of Pelagius), "per doctrinam et revelationem suam, dum cordis nostri oculos aperit, dum nobis, ne praesentibus occupemur, futura demonstrat, dum diaboli pandit insidias, dum nos multiformi et ineffabili dono gratiae caelestis illuminat." -- August. Lib. de Grat. cont. Pelag. et Caelest. cap. 7.
ft85 Our author quotes from Parker's "Defence and Continuation of the Eccleaiastical Polity," etc. See page 121 of this volume. -- ED.
ft86 "Sunt quaedam opera externa, ab hominibus ordinariè requisita, priusquam ad statum regenerationis, aut conversionis perducantur, quae ab iisdem quandoque libere fieri, quandoque liberè omitti solent; ut adire ecclesiam, audire verbi praeconium, et id genus alia.
809
"Sunt quaedam effecta interna ad conversionem sive regenerationem praevia, quae virtute verbi, spiritusque in nondum regeneratorum cordibus excitantur; qualia sunt notitia voluntatis divinae, sensus peccati, timor poenae; cogitatio de liberatione, spes aliqua veniae." -- Synod. Dordrec. Sententia Theolog. Britan. ad Artic. quartum, thes. 1, 2, p. 139.
ft87 "Heu miserum, nimisque miserum quem torquet conscientia sua, quam fugere non potest; nimis miserum quem expectat damnatio sua quam vitare non potest, nisi Deus eripiat. Nimis est infelix cui mors aeterna est sensibilis; nimis aerumnosus quem terrent continui de sua infelicitate horrores." -- August. de Contritione Cordis.
ft88 "Nonne advertimus multos fideles nostros ambulantes viam Dei, ex nulla parte ingenio comparari, non dicam quorundam haereticorum, sed etiam minorum? Item nonne videmus quosdam homines utriusque sexus in conjugali castitate viventes sine querela, et tamen vel haereticos vel Paganos, vel etiam in vera fide et vera ecclesia sic tepidos, ut eos miremur meretricum et histrionum subito conversorum, non solum sapientiâ et temperantiâ sed etiam fide, spe et charitate superari." -- August. lib. 2. Quaes. ad Simplician. q. 2.
ft89 See Samuel Parker's "Defence and Continuation of the Ecclesiastical Polity." -- ED.
ft90 "Dico veterem Nativitatem atque adeo omnes vires naturae, quae naturali propagatione transfunduntur in sobolem in scriptura damnari; maledictam cordis nostri imaginationem, rationem, os, manus, pedes peccato et tenebris involuta in nobis omnia." -- Johan. Ferus in Evang. Joh. cap. 1. 5:23. "Fide perdita, spe relicta, intelligentia obcaecata, voluntate captiva, homo quo in se reparetur non invenit." -- De Vocat. Gent. lib. 7. cap. 3.
ft91 "Si quis per naturae vigorem evangelizanti predicationi nos consentire posse confirmet absque illuminatione Spiritus Sancti; haeretico fallitur spiritu." -- Conc. Arausic. 2. can. 7.
ft92 In the sense of "placed before," "presented." -- ED.
ft93 See treatise, "Communion with God," and his "Vindication" of it in reply to Dr. Sherlock, vol 2. -- ED.
810
ft94 "Quomodo nempe lux incassum circumfundit oculos caecos vel clausos, ita animalis homo non percipit ea quae sunt Spiritus Dei." -- 1<460214> Corinthians 2:14; Bernard. Ser. 1. sup. Cantic.
ft95 "Si quis per naturae vigorem bonum aliquod quod ad salutem pertinet vitae aeternae, cogitare ut expedit, aut eligere, sive salutari, id est, Evangelicae praedicationi consentire posse confirmat, absque illuminatione et inspiratione Spiritus Sancti, qui dat omnibus suavitatem consentiendo et credendo veritati, haeretico fallitur spiritu." -- Conc. Arausic. 2. can. 7.
"Ideo dictum est quia nullus hominum illuminatur nisi illo lumine veritatis quod Deus est; ne quisquam putaret ab eo se illuminari, a quo aliquid audit ut discat, non dico si quenquam magnum hominem, sed nec si angelum ei contingat habere doctorem. Adhibetur enim sermo veritatis extrinsecus vocis ministerio corporali; verumtamen neque qui plantat est aliquid, neque qui rigat, sed qui incrementum dat Deus. Audit quippe homo dicentem vel hominem vel angelum, sed ut sentiat et cognoscat verum esse quod dicitur, illo lumine mens ejus intus aspergitur, quod aeternum manet, quod etiam in tenebris lucet." -- August. de Peccat. Meritis et Remissione, lib. 1. cap. 25.
ft96 Toi~v yucroi~v, ex editione Parisiensi, 1733. -- ED.
ft97 "Firmissime tene et nullatenus dubites, posse quidem hominem, quem nec ignorantia literarum, neque aliqua prohibet imbecillitas vel adversitas, verba sanctae legis et evangelii sive legere sive ex ore cujusquam praedicatoris audire; sed divinis mandatis obedire neminem posse, nisi quem Deus gratiâ suâ praevenerit, ut quod audit corpore, etiam corde percipiat et aecepta divinitus bonâ voluntate atque virtute, mandata Dei facere et velit et possit." -- August. de Fide ad Petrum, cap. 34.
ft98 "Magnum aliquid Pelagiani se scire putant quando dicunt, non juberet Deus quod sciat non posse ab homine fieri; quis hoc nesciat? sed ideo jubet aliqua quae non possumus ut noverimus quid ab illo petere debeamus. Ipsa enim est quae orando impetrat, quod lex imperat." -- August. de Grat. et Lib. Arbit. cap. 19.
"Mandando impossibilia non praevaricatores homines fecit, sed humiles; ut omne os obstruatur; et subditus fiat omnis mundus Deo;
811
quia ex operibus legis non justificatibur omnis caro coram illo. Accipientes quippe mandatum, sentientes defectum, clamabimus in coelum, et miserebitur nostri Deus." -- Bernard. Serm. 50, in Cantic. ft99 "In nullo gloriandum, quia nihil nostrum est." -- Cypr. lib. 3. ad Quirin.
"Fide perdita, spe relicta, intelligentia obcaecata, voluntate captiva, homo qua in se reparetur non invenit." -- Prosp. de Vocat. Gent. lib. 1. cap. 7.
"Quicunque tribuit sibi bonum quod facit, etiamsi nihil videtur mali manibus operari, jam cordis innocentiam perdidit, in quo se largitori bonorum praetulit." -- Hieron. in Proverbs cap. 16. ft100 Vivificandum? according to the translation. -- ED. ft101 Elicit, brought into actual existence. ft102 Imperate, done by the direction of the mind. -- ED. ft103 "Magnum aliquid Pelagiani se scire putant quando dicunt, non juberet Deus quod scit non posse ab homine fieri, quis hoc nesciat? sed ideo jubet aliqua quae non possumus ut noverimus quid ab illo petere debeamus. Ipsa enim est fides quae orando impetrat, quod lex imperat." -- August. de Grat. et Lib. Arbit. cap. 16.
"O homo cognosce in praeceptione quid debeas habere; in corruptione cognosce tuo te vitio non habere; in oratione cognosce unde accipias quod vis habere." -- Idem, de Corrupt. et Grat. cap. 3.
"Mandando impossibilia, non prevaricatores homines fecit, sed humiles; ut omne os obstruatur; et subditus fiat omnis mundus Deo. Accipientes nempe mandatum, sentientes defectum, clamabimus in coelum." -- Bernard. Serm. 50. in Cant.
"Quamvis dicamus Dei donum esse obedientiam, tamen homines exhortamur ad eam: sed illis qui veritatis exhortationem obedienter audiunt, ipsum donum Dei datum est, hoc est, obedienter audire; illis autem qui non sic audiunt, non est datum." August. de Dono Perseverant. cap. 14. ft104 "Manifestissimè patet in impiorum animis nullam habitare virtutem; sed omnia opera eorum immunda esse atque polluta, habentium
812
sapientiam non spiritualem sed animalem, non coelestem sed terrenam." -- Prosper. ad Collat. cap. 13.
"Omne etenim probitatis opus nisi semine verae Exoritur fidei, peccatum est, inque reatum Vertitur, et sterilis cumulat sibi gloria poenam."
Prosper. de Ingratis. cap. 16:407-409.
"Multa laudabilia atque miranda possunt in homine reperiri, quae sine charitatis medullis habent quidem pietatis similitudinem, sed non habent veritatem." -- Idem, ad Rufin. de Lib. Arbit.
ft105 Ti> to> of] elov ejan< eujsun> qetov me ov kakosun> qetov de< oJ trop> ov eij men< gaa eugj lwttia> v hn= oJ kairov> Epeidh< de< trop> wn agj wn< kai< karpoforia> to< prokei>menon kai< prosdoki>a ourj anw~n to< prosdokwm> enon mh< glupta zhteis> qw alj l oJ trop> ov --Athanas. de Semente.
ft106 "Non est igitur gratia Dei in natura liberi arbitrii, et in lege atque doctrina sicut Pelagius desipit, sed ad singulos actus datur illius voluntate de quo scriptum est; pluviam voluntariam segregabis Deus haereditati tuae. Quia et liberum arbitrium ad diligendum Deum primi peccati granditate perdidimus; et lex Dei atque doctrina quamvis sancta et justa et bona, tamen occidit, si non vivificet Spiritus, per quem fit non ut audiendo sed ut obediendo, neque ut lectione sed ut dilectione teneatur. Quapropter ut in Deum credamus et pie vivamus, non volentis neque currentis sed miserentis est Dei; non quia velle non debemus et currere, sed quia ipse in nobis et velle operatur et currere. Non ergo gratiam dicamus esse doctrinam, sed agnoscamus gratiam quae facit prodesse doctrinam; quae gratia si desit, videmus etiam obesse doctrinam." -- August. Epist. 217, ad Vitalem.
ft107 "Sed quid illud est quo corporum sensus pulsantur, in agro cordis cui impenditur ista cultura, nec radicem potest figere nec germen emittere, nisi ille summus et verus Agricola potentia sui operis adhibuerit, et ad vitalem profectum ea quae sunt plantata perduxerit?" -- Epist. ad Demetriadem.
ft108 "Omni dictamini rectae rationis potest voluntas se conformare; sed diligere Deum super omnia est dictamen rectae rationis; ratio enim
813
dictat inter omnia diligenda esse aliquid summe diligendum. Item homo errans potest diligere creaturam super omnia, ergo etiam Deum; mirum enim valde esset, quod voluntas se conformare possit dictamini erroneo et non recto." -- Biel, 2. Sent. distinc. 27, q. art. 4.
ft109 "Hoc piarum mentium est, ut nihil sibi tribuant, sed totum gratiae Dei; unde quantumcunque aliquis det gratiae Dei, etiamsi subtrahat potestati naturae aut liberi arbitrii a pietate non recedit; cum vero aliquid gratiae Dei subtrahitur et naturae tribuitur quod gratiae est, ibi potest periculum intervenire." -- Cassander. Lib. Consult. art. 68.
ft110 "Pelagiana haeresis quo dogmate catholicam fidem destruere adorta sit, et quibus impietatum venenis viscera ecclesiae atque ipsa vitalia corporis Christi voluerit occupare, notiora sunt quam ut opere narrationis indigeant. Ex his tamen una est blasphemia, nequissimum et subtilissimum germen aliarum, quâ dicunt GRATIAM DEI SECUNDUM M ERITA HOMINUM DARI. Cum enim primum tantam naturae humanae vellent astruere sanitatem, ut per solum liberum arbitrium posset assequi Dei regnum; eo quod tam plene ipso conditionis suae praesidio juvaretur; ut habens naturaliter rationalem intellectum facile bonum eligeret malumque vitaret, et ubi in utrâque parte libera essent opera voluntatis, non facultatem his qui mali sunt ad bonum deesse, sed studium. Cum ergo, ut dixi, totam justitiam hominis ex naturali vellent rectitudine ac possibilitate subsistere, atque hanc definitionem doctrina sana respueret, damnatum a catholicis sensum et multis postea haereticae fraudis varietatibus coloratum, hoc apud se ingenio servaverunt, ut ad incipiendum, et ad proficiendum, et ad perseverandum in bono necessariam homini Dei gratiam profiterentur. Sed in hac professione quo dolo vasa irae molirentur irrepere, ipsa Dei gratia vasis misericordiae revelavit. Intellectum est enim, saluberrimeque perspectum hoc tantum eos de gratia confiteri, quod quaedam libero Arbitrio sit magistra, seque per cohortationes, per legem, per doctrinam, per creaturarum contemplationem, per miracula, perque terrores extrinsecus judicio ejus ostentet; quo unusquisque secundum voluntatis suae motum, si quaesierit inveniat; si petierit, recipiat; si pulsaverit, introeat." -- Prosp. ad Rufin. de Lib. Arbit.
ft111 "Inaniter et perfunctorie potius quam veraciter pro eis, ut doctrinae cui adversantur credendo consentiant, Deo fundimus preces, si ad ejus
814
non pertinet gratiam convertere ad fidem suam, ipsi fidei contrarias hominum voluntates." -- August. Epist. 217.
ft112 "Prima divini muneris gratia est, ut erudiat nos ad nostrae humilitatis confessionem, et agnoscere faciat, quod, si quid boni agimus, per illum possumus, sine quo nihil possumus." -- Prosp. Sentent. 105. ex August.
ft113 "Quicunque tribuit sibi bonum quod facit etiamsi videtur nihil mali manibus operari, jam cordis innocentiam perdidit in quo se largitori bonorum praetulit." -- Hieron. in cap. 16. Proverb.
ft114 "O bone Domine Jesu, etsi ego admisi unde me damnare potes, tu non amisisti unde salvare soles. -- Verum est conscientia mea meretur damnationem, et poenitentia mea non sufficit ad satisfactionem. Sed certum est quod misericordia tua superat omnem offensionem. Parce ergo mihi, Domine, qui es salus vera et non vis mortem peccatoris: miserere, Domine, peccatrici animae meae, solve vincula ejus, sana vulnera ejus. Ecce misericors Deus coram te exhibeo animam meam virtutum muneribus desolatam, catenis vitiorum ligatam, pondere peccatorum gravatam, delictorum sordibus foedatam, discissam vulneribus daemonum, putidam et foetidam ulceribus criminum: his et aliis gravioribus malis quae tu melius vides quam ego obstrictam, oppressam, circumdatam, obvolutam, bonorum omuium relevamine destitutam," etc.
ft115 "Gratia qua Christi populus sumus hoc cohibetur Limite vobiscum, et formam hanc ascribitis illi, Ut cunctos vocet illa quidem invitetque; neque ullum Praeteriens, studeat communem adferre salutem Omnibus, et totum peccato absolvere mundum.
Sed proprio quemque Arbitrio parere vocanti, Judicioque suo, mota se extendere mente Ad lucem oblatam, quae se non substrahat ulli; Sed cupidos recti juvet, illustretque volentes.
Hinc adjutoris Domini bonitate magistra Crescere virtutum studia, ut quid quisque petendum Mandatis didicit, jugi sectetur amore."
Prosp. de Ingrat. cap. 10:251-262.
815
ft116 "Ploremus coram Domino qui fecit nos et homines et salvos. Nam si ille nos fecit homines, nos autem ipsi nos fecimus salvos, aliquid illo melius fecimus; melior est enim salvus homo quam quilibet homo. Si ergo te Deus fecit hominem, et tu to fecisti bonum hominem, quod tu fecisti melius est." -- August. de Verb. Apost. Serm. 10.
"Natura humana, etiamsi in illa integritate in qua est condita, permanet, nullo modo seinsam, creatore sua non adjuvante, servaret. Unde cum sine Dei gratia salutem non posset custodire quam accepit, quomodo sine Dei gratia potest recuperare quam perdidit?" -- Prosp. Sentent. 308. ft117 "At vero onmipotens hominem cum gratia salvat, Ipsa suum consummat opus, cui tempus agendi Semper adest quae gesta velit: non moribus illi Fit mora, non causis anceps suspenditur ullis.
Nec quod sola potest curâ officioque ministri Exequitur, famulisve vicem committit agendi.
Qui quamvis multa admoveat mandata vocantis, Pulsant non intrant animas; Deus ergo sepultos Suscitat et solvit peccati compede vinctos.
Ille obscuratis dat cordibus intellectum: Ille ex injustis justos facit, indit amorem Quo redametur amans, et amor quem conserit, ipse est.
Hunc itaque affectum quo sumunt mortua vitam, Quo tenebrae fiunt lumen, quo immunda nitescunt; Quo stulti sapere incipiunt aegrique valescunt Nemo alii dat, nemo sibi."
Prosp. de Ingrat. cap. 15:384-398.
"Legant ergo et intelligant, intueantur atque fateantur, non lege atque doctrina insonante forinsecus, sed interna atque occultâ, mirabili atque ineffabili potestate operari Deum in cordibus hominum non solum veras revelationes, sed bonas etiam voluntates." -- August. Lib. de Grat. Christ. adv. Pelagium et Caelest., cap. 24. ft118 "Quid est, Omnis qui audivit a Patre, et didicit, venit ad me; nisi nullus est qui audiat a Patre, et discat et non veniat ad me? Si enim
816
omnis qui audivit a Patre et didicit, venit, profecto omnis qui non venit non audivit a Patre nec didicit; nam si audisset et didicisset veniret; -- haec itaque gratia quae occulte humanis cordibus divina largitate tribuitur, a nullo duro corde respuitur; ideo quippe tribuitur ut cordis duritia primitus auferatur." -- August. de Praedest. Sanct. lib. 1. cap. 8.
ft119 "O qualis est artifex ille Spiritus! nulla ad discendum mora agitur in omne quod voluerit. Mox enim ut eligeret mentem docet; solumque tetigisse docuisse est. Nam humanum subito ut illustrat immutat affectum; abnegat hoc repente quod erat, exhibet repente quod non erat." -- Gregor. Hom. 30. in Evangel.
ft120 "Christus non dicit, duxerit, ut illic aliquo modo intelligamus praecedere voluntatem; sed dicit, traxerit, quis autem trahitur si jam volebat; et tamen nemo venit nisi velit, trahitur ergo miris modis ut velit, ab illo qui novit intus in ipsis hominum cordibus operari; non ut homines, quod fieri non potest, nolentes credant, sed ut volentes ex nolentibus fiant." -- August. cont. Duas Epist. Pelag. cap. 19.
"Certum est nos velle cum volumus, sed ille facit ut velimus bonum, de quo dictum est, Deus est qui operatur in nobis velle." -- Idem de Grat. et Lib. Arbit. cap. 16.
ft121 "Restat ut ipsam fidem unde omnis justitia summit initium, non humano, quo isti extolluntur, tribuamus arbitrio, nec ullis precedentibus meritis, quoniam inde incipiunt bona quaecunque sunt merita, sed gratuitum Dei donum esse fateamur, si gratiam veram, id est, sine meritis cogitemus." -- August. Epist. 105.
"Nolens ergo his tam claris testimoniis repugnare, et tamen volens a seipso sibi esse quod credidit quasi componat cum Deo ut partem fidei sibi vendicet, atque illi partem relinquat; et quod est elatius, primam tollit ipse, sequentem dat illi; et in eo quod dicit esse amborum, priorem se, facit posteriorem Deum." -- August. de Praedest. Sanct. cap. 2.
ft122 "Quando Deus docet per Spiritus gratiam, ita docet ut quod quisque didicerit non tantum cognoscendo videat, sed etiam volendo appetat agendoque perficiat. Et ipso divino docendi modo etiam ipsa voluntas, et ipsa operatio non sola volendi et operandi naturalis possibilitas
817
adjuvatur. Si enim solum posse nostrum hac gratia juvaretur, ita diceret Dominus Omnis qui audivit a Patre, et didicit, potest venire ad me." -- August. de Grat. Christ. contra Pelagium, cap. 14.
ft123 "Si quis sine gratia Dei credentibus, volentibus, desiderantibus, conantibus misericordiam dicit conferri divinitus; non autem ut credamus, velimus, per infusionem et inspirationem Spiritus Sancti in nobis fieri confitetur, anathema sit." -- Conc. Arausic. 2. can. 6.
"Datur potestas ut filii Dei fiant qui credunt in eum, cum hoc ipsum datur ut credant in eum. Quae potestas nisi detur a Deo nulla esse potest ex libero arbitrio, quia nec liberum bono erit quod liberator non liberaverit." -- August, lib. 1. cont. Duas Epist. Pelag. cap. 3.
ft124 "Restat ut ipsam fidem unde omnis justitia sumit initium, non humano, quo isti extolluntur, tribuamus arbitrio, nec ullis precedentibus meritis, quoniam inde incipiunt bona quaecunque sunt merita, sed gratuitum Dei donum esse fateamur, si gratiam veram, id est, sine meritis cogitamus." -- August. Epist. 105.
ft125 "Semper quidem adjutorium gratiae nobis est a Deo poscendum, sed nec ipsum quod possumus viribus nostris assignem. Neque enim haberi potest ipse saltem orationis affectus nisi divinitus fuerit attributus. Ut ergo desideremus adjutorium gratiae, hoc ipsum quoque est gratiae, ipsa namque incipit effundi ut incipiat posci." -- Fulgent. Epist. 6. ad Theod.
ft126 "Hoc est enim, promittit Deus quod ipse facit; non enim ipse promittit et alius facit; quod jam non est promittere sed praedicere. Ideo non ex operibus sed ex vocante, ne ipsorum sit, non Dei." -- August. de Spir. et Lit. cap. 24.
ft127 Haec gratia quae occultè humanis cordibus divina largitate tribuitur, a nullo duro corde respuitur; ideo quippe tribuitur, ut cordis durities primitus auferatur" -- August. de Praedest. Sanct. cap. 8.
ft128 "Prorsus si Dei adjutorium defuerit, nihil boni agere poteris; agis quidem illo non adjuvente libera voluntate, sed male; ad hoc idonea est voluntas tua quae vocatur libera, et male agendo fit damnabilis ancilla." -- August. Serm. 13. de Verb. Apost.
ft129 "Erat lumen verum quae illuminat omnem hominem venientem in hunc mundum; ideo dictum est, quia nullus hominum illuminatur, nisi illo
818
lumine veritatis quod Deus est, ne quisquam putaret ab eo se illuminari a quo aliquid audit ut discat; non dico si quenquam magnum hominem, sed nec si angelum ei contingat habere doctotem. Adhibetur enim sermo veritatis extrinsecus vocis ministerio corporalis; verumtamen neque qui plantat est aliquid, neque qui rigat, sed qui incrementum dat Deus. Audit quippe homo dicentem vel hominem vel angelum, sed ut sentiat et cognoscat verum esse quod dicitur, illo lumine intus mens ejus aspergitur quod aeternum manet, quod etiam in tenebris lucet." -- August. de Peccat. Merit. et Remiss. lib. 1. cap. 25.
ft130 "Libertas sine gratia nihil est nisi contumacia, non libertas." -- August. Epist. 89.
ft131 "Quis istis corda mutavit, nisi qui finxit singillatim corda eorum? Quis hujus rigoris duritiem ad obediendi mollivit affectum, nisi qui potens est de lapidibus Abrahae filios excitare?" -- Prosp. ad Rufin. de Lib. Arbit.
"Ploremus coram Domino qui fecit nos et homines et salvos. Nam si ille nos fecit homines, nos autem ipsi nos fecimus salvos, aliquid illo melius fecimus. Melior enim est salvus homo quam quilibet homo. Si ergo to Deus fecit hominem et tu te fecisti bonum hominem, quod tu fecisti melius est. Noli te extollere super Deum, . . . confitere illi qui fecit te, quia nemo recreat nisi qui creat, nemo reficit nisi qui fecit." -- August. de Verb. Apost. Serm. 10.
"Nemo quisquam hominum sive ad cogitandum, sive ad operandum quodcunque bonum potest esse idoneus; nisi qui fuerit munere gratuito divinae opitulationis adjutus; ab ipso namque est initium bonae voluntatis, ab ipso facultas boni operis, ab ipso perseveantia bonae conversationis." -- Fulgent. lib. 1. ad Monim.
ft132 "Jam divini amor Numinis, Patris omnipotentis prolisque beatissimae sancta communicatio; omnipotens Paraclete Spiritus; moerentium consolator clementissime, jam cordis mei penetralibus potenti illabere virtute, et tenebrosa quaeque laris neglecti latibula, corusci luminis fulgore pius habitator laetifica, tuique roris abundantia, longo ariditatis marcentia squalore, visitando fecunda."
ft133 After a youth spent in vicious excess, Augustine was converted to the faith of the gospel, and admitted into the church by Ambrose at Milan,
819
A.D. 387. Ten years afterwards he wrote his "Confessions," in thirteen books; of which ten are occupied with a detail of his sinful conduct in early life, the circumstances of his conversion, and his personal history up to the period of his mother's death, while the remaining three are devoted to an exposition of the Mosaic account of creation. The work is altogether of an unique and extraordinary character, -- a direct address to the Deity, sustained with considerable skill and occasionally in strains of animated devotion, abounding in the most humble confession of the sins of the author's youth, and marked everywhere with the vigor of genius. As a faithful and minute record of the internal workings of his heart, these "Confessions" of Augustine are of great service in illustrating the nature of the spiritual change implied in conversion. It is on this account Owen draws from them so largely in this chapter. Milner, for similar purposes, has embodied the substance of them in his "History of the Church."
The quotations made by Owen have been compared with Bruder's edition of the "Confessions" (1837). In some instances these quotations are translated by Owen, but wherever a formal translation is not supplied, the reader may understand that the substance of what is quoted is given immediately afterwards in our author's own words. -- ED.
ft134 "Libera me, Domine, ab his hostibus meis, a quibus me liberare non valeo. Perversum et pessimum est cor meum, ad deploranda propria peccata mea est lapideum et aridum, ad resistendum insultantibus molle et luteum, ad inutilia et noxia pertractanda velox et infatigabile, ad cogitanda salubria futidiosum et immobile. Anima mea distorta et depravata est ad percipiendum bonum; sed ad voluptatum vitia nimis facilis et prompta, ad salutem reminiscendam nimis etiam difficilis et pigra." -- Lib, de Contritione Cordis, inter opera August. cap. 4.
ft135 "Vere abyssus peccata mea sunt, quia incomprehensibilia profunditate, et inestimabilia sunt numero et immensitate. O abyssus abyssum invocans! O peccata mea, tormenta quibus me servatis abyssus sunt, quia infinita et incomprehensibilia sunt. Est et tertia abyssus, et est nimis terribilis; judicia Dei abyssus multa, quia super omnem sensum occulta. Hae omnes abyssi terribiles sunt mihi undique, quia timor super timorem et dolor super dolorem. Abyssus judiciorum
820
Dei super me, abyssus inferni subtus me, abyssus peccatorum meorum est intra me. Illam quae super me est timeo ne in me irruat; et me cum abysso mea, in illam quae subtus me latet, obruat." -- Lib. de Contritione Cordis, inter opera August. cap.9. ft136 "Fieri non potest ut sanctifcato Spiritu non sit sanctum etiam corpus, quo sanctificatus utitur Spiritus." -- August. Lib. de Bono Viduitat. ft137 See vol. 6 of his works. ft138 See vol. 6 of his works. ft139 Though most translations give the definite article, it does not exist in the Greek text. Owen seems to hit the true meaning of the phrase in the remark appended to the quotation, when he refers it, not to the divine nature, but to one resembling or corresponding to it. -- ED. ft140 Resentment once denoted a lively sense of good or favor conferred, as well as irritation under wrong or injustice. It is obviously used in the former meaning in this passage. -- ED. ft141 He has had frequent occasion to refer to this passage, but see more especially book 4 chapter 2., on page 395 of this volume. -- ED.
THE AGES DIGITAL LIBRARY
JOHN OWEN COLLECTION
THE WORKS OF JOHN OWEN
VOLUME 4
by John Owen
Bo o ks Fo r The Ages
AGES Software · Albany, OR USA Version 1.0 © 2000
2
THE WORKS OF JOHN OWEN
EDITED BY
WILLIAM H. GOOLD
VOLUME 4
This Edition of THE WORKS OF JOHN OWEN first published by Johnstone & Hunter, 1850-53
3
CONTENTS
PHEYMATOLOGIA?
OR A DISCOURSE CONCERNING THE HOLY SPIRIT -- CONTINUED.
[BOOK VI., PART I.] THE REASON OF FAITH. PREFATORY NOTE BY THE EDITOR Preface
1. -- The subject stated -- Preliminary remarks. 2. -- What it is infallibly to believe the Scripture to be the word of God,
affirmed. 3. -- Sundry convincing external arguments for divine revelation. 4. -- Moral certainty, the result of external arguments, insufficient. 5. -- Divine revelation itself the only foundation and reason of faith. 6. -- The nature of divine revelations -- Their self-evidencing power
considered, particularly that of the Scriptures as the word of God. 7. -- Inferences from the whole -- Some objections answered. Appendix.
[BOOK VI., PART II.] CAUSES, WAYS, AND MEANS OF UNDERSTANDING
THE MIND OF GOD.
Prefatory Note by the Editor. The Preface 1. -- Usurpation of the church of Rome with reference unto the
Interpretation of the Scripture, or right understanding of the mind of God therein -- Right and ability of all believers as to their own duty herein asserted -- Importance of the truth proposed -- The main
4
question stated -- The principal sufficient cause of the understanding which believers have in the mind and will of God as revealed in the Scriptures, the Spirit of God himself -- General assertions to be proved -- Declared in sundry particulars -- Inference from them.
2. -- The general assertion confirmed with testimonies of the Scripture -- <19B918>Psalm 119:18 opened at large -- Objections answered -- 2<470313> Corinthians 3:13-18, <232707>Isaiah 27:7, explained -- <422444>Luke 24:44,45, opened -- <490117>Ephesians 1:17-19 explained and pleaded in confirmation of the truth -- <281409>Hosea 14:9.
3. -- Other testimonies pleaded in confirmation of the same truth -- <431613>John 16:13 opened -- How far all true believers are infallibly led into all truth declared, and the manner how they are so -- 1<620220> John 2:20, 27, explained -- What assurance of the truth they have who are taught of God -- <490414>Ephesians 4:14; Job<183622> 36:22; <430645>John 6:45 -- Practical truths inferred from the assertion proved.
4. -- The especial work of the Holy Spirit in the illumination of our minds unto the understanding of the Scripture declared and vindicated -- Objections proposed and answered -- The nature of the work asserted -- Ps, 119:18; <490118>Ephesians 1:18; <422445>Luke 24:45; 1<600209> Peter 2:9; <510115>Colossians 1:15; 1<620520> John 5:20, opened and vindicated.
5. -- Causes of the ignorance of the mind of God revealed in the Scripture, and of errors about it -- What they are, and how they are removed.
6. -- The work of the Holy Spirit in the composing and disposal of the Scripture as a means of sacred illumination -- The perspicuity of the Scripture unto the understanding of the mind of God declared and vindicated.
7. -- Means to be used for the right understanding of the mind of God in the Scripture -- Those which are prescribed in a way of duty.
8. -- The second sort of means for the interpretation of the Scripture, which are disciplinarian.
9. -- Helps ecclesiastical in the interpretation of the Scripture.
5
[BOOK VII.] A DISCOURSE OF THE WORK OF THE HOLY SPIRIT IN PRAYER.
Prefatory Note by the Editor. Preface to the Reader. 1. -- The use of prayer, and the work of the Holy Spirit therein. 2. -- <381210>Zechariah 12:10 opened and vindicated. 3. -- <480406>Galatians 4:6 opened and vindicated. 4. -- The nature of prayer -- <450826>Romans 8:26 opened and vindicated. 5. -- The work of the Holy Spirit as to the matter of prayer. 6. -- The due mannner of prayer, wherein it doth consist. 7. -- The nature of prayer in general, with respect unto forms of prayer
and vocal prayer -- <490618>Ephesians 6:18 opened and vindicated. 8. -- The duty of external prayer by virtue of a spiritual gift explained and
vindicated 9. -- Duties inferred from the preceding discourse. 10. -- Of mental prayer as pretended unto by some in the church of
Rome. 11. -- Prescribed forms of prayer examined.
[BOOK VIII.] A DISCOURSE ON THE HOLY SPIRIT AS A COMFORTER.
Prefatory Note by the Editor. The Preface. 1. -- The Holy Ghost the comforter of the church by way of office --
How he is the church's advocate -- <431416>John 14:16; 1<620201> John 2:1,2; <431608>John 16:8-11 opened, 2. -- General adjuncts or properties of the office of a comforter, as exercised by the Holy Spirit
6
3. -- Unto whom the Holy Spirit is promised and given as a comforter, or the object of his acting in this office.
4. -- Inhabitation of the Spirit the first thing promised. 5. -- Particular actings of the Holy Spirit as a comforter -- How he is an
unction. 6. -- The Spirit a seal, and how. 7. -- The Spirit an earnest, and how. 8. -- The application of the foregoing Discourse.
[BOOK IX.]
A DISCOURSE OF SPIRITUAL GIFTS.
1. -- Spiritual gifts, their names and signification 2. -- Differences between spiritual gifts and saying grace. 3. -- Of gifts and offices extraordinary; and first of offices. 4. -- Extraordinary spiritual gifts, 1<461205> Corinthians 12:5-11. 5. -- Tho original, duration, use, and end, of extraordinary spiritual gifts. 6. -- Of ordinary gifts of the Spirit -- The grant, institution, use, benefit,
end, and continuance of the ministry. 7. -- Of spiritual gifts enabling the ministry to the exercise and discharge
of their trust and office. 8. -- Of the gifts of the Spirit with respect unto doctrine, worship, and
rule -- How attained and improved.
7
PNEYMATOLOGIA?
OR,
A DISCOURSE CONCERNING THE HOLY SPIRIT, CONTINUED:
EMBRACING THE CONSIDERATION OF
HIS WORK AS THE SPIRIT OF ILLUMINATION, OF SUPPLICATION, OF CONSOLATION, AND AS THE
IMMEDIATE AUTHOR OF ALL SPIRITUAL OFFICES AND GIFTS.
8
THE REASON OF FAITH;
OR
AN ANSWER UNTO THAT INQUIRY, "WHEREFORE WE BELIEVE THE SCRIPTURE TO
BE THE WORD OF GOD;"
WITH
THE CAUSES AND NATURE OF THAT FAITH WHEREWITH WE DO SO:
WHEREIN THE GROUNDS WHEREON THE HOLY SCRIPTURE IS BELIEVED TO BE THE WORD OF GOD WITH FAITH DIVINE AND SUPERNATURAL ARE DELCARED AND VINDICATED.
BY JOHN OWEN, D.D.
If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead -- L<421631> UKE 16:31.
9
PREFATORY NOTE.
THE subject of this treatise belongs to the office of the Holy Spirit in illuminating the minds of believers. It is the first part of what may be regarded as the sixth book in the work of our author on the dispesation and operations of the Spirit, and is occupied with an answer to the question, on what grounds, or for, what reason, we believe the Scripture to be the word of God. When it was published, the novel views of the Friends, to whom Owen frequently in his work on the Spirit alludes, had become extensively known. Barclay's famous "Apology for the True Christian Divinity" had just appeared; in which their views received the advantage of a scientific treatment and formal exhibition. The essential principle of the system is "the inward light" ascribed to every man, consequent upon a peculiar tenet, according to which the operation of the Holy Spirit in his office of illumination is universal, -- so universal that even where the facts of the gospel are utterly unknown, as in heathen countries, this light exists in every man, and by due submission to its guidance be would be saved. How far this notion was simply a mistaken recoil to an opposite extreme from the high views of ecclesiastical prerogative which certain divines of the Church of England were fond of urging, is an inquiry scarcely within our province. It is an instructive fact, however, that mysticism, in claiming a special immigration for every man, manifests no very remote affinity with the modern scepticism that admits the inspiration of Scripture, but only in such a sense as makes inspiration common to all authorship. However wide and vital may be the discrepancy in other respects between the mystic and the sceptic, in this principle they seem as one; and they are as one also to some extent in the practical tendencies it engenders, such as the disparagement of the Scriptures as an objective rule of faith and life. The Scriptures, according to the Friends, are only "a secondary rule, subordinate to the Spirit," or, in other words, to the inward light.
In opposition to such principles, the authority, sufficiency, and infallibility, of the Scriptures, were ably proved by many write writers of the Church of England; whose services in this department are freely acknowledged, in this treatise. Somewhat rationalistic in their spirit, however, and driven perhaps to a greater rationalism of tone by the
10
fanatical excesses which they sought to rebuke, they stated the question in such terms as superceded the necessity of supernatural influence in order to the production of saving faith in the divine word; and even such a writer as Tillotson speaks vaguely about "the principles of natural religion" governing all our reasonings about the evidence and interpretation of revealed truth. If Owens therefore, affirmed the necessity of the Spirit for the dual credence of revelation, he might be confounded with "the professors of the inward light;" and he actually was charged by divines of the class to which we have alluded with this and kindred errors. If, on the other hand, he affirmed the competency of the external evidences of revelation to produce a conviction of its divine authority, It might be insinuated or fancied that he was overlooking the work of the spirit as the source of faith. It is his object to show that, in truth, he was committed to neither extreme; that while external arguments deserve and must be allowed their proper weight, the faith by which we receive Scripture must be the same in origin and essence with the faith by which we receive the truths contained in it; that faith of this description implies the affectual illumintaion of the Holy Spirit; and that in this illumination there is no particular and internal testimony, equivalent to inspiration or to an immediate revelation from God, to each believer personally. The Sprit is the efficient cause by which faith is implanted; but not the objective groud on which our faith rests. The objective ground or reason of faith, according to our author, is "the authority and veracity of God revealing themselves in the Scripture and by it;" and Scripture must be received for its own sake, as the word of God, apart from external arguments and authoritative testimony. The grounds on which it is thus to be received resolve themselves into what is now known by the designation of the experimental evidence in favor of Christianity, -- the renewing and sanctifying effect of divine truth on the mind. It might be objected, that if the Spirit be requisite to appreciate the force of the Christian evidence, so as to acquire true and proper faith in Scripture as the word of God, men who do not enjoy spiritual enlightenment would be free from any obligation to receive it as divine. The treatise is fitly closed by a brief but satisfactory reply to this and similar objections.
It has sometimes been questioned if Owen, with all his excellencies and gifts, has any claim to be regarded as an original thinker. This treatise of
11
itself substantiates such a claim in his behalf. It is the first recognition of the experimental evidence of Christianity, -- that great branch in the varied evidences of our faith to which the bulk of plain Christians, unable to overtake or even comprehend the voluminous authorship on the subject of the external evidences, stand indebted for the clearness and strength of their religious convictions. It. could not be the first discovery of this evidence, for its nature implies that it had been in operation ever since revelation dawned on the race; but Owen has the merit of first distinctly and formally recognising its existence and value. He seems to have been himself quite aware of the freshness and importance of the line of thought on which he had entered, for, anxous to his argument clear, he has himself in the appendix supplied an abstract and analysis of it, and acoompanied it with some testimonies from various authors in confirmation of the premises on which his conclusions rest. The treatise was published in 1577, without any division into chapters. We borrow, from a subsequent edition, a division of this sort, by which the steps in the reasoning are indictated. -- ED.
12
PREFACE.
HAVING added a brief account of the design, order, and method of the ensuing discourse in an appendix at the close of it, I shall not here detain the reader with the proposal of them; yet some few things remain which I judge it necessary to mind him of. Be he who he will, I am sure we shall not differ about the weight of the argument in hand; for whether it be the truth we contend for or otherwise, yet it will not be denied but that the determination of it, and the settling of the minds of men about it, are of the highest concernment unto them. But whereas so much hath been written of late by others on this subject, any farther debate of it may seem either needless or unseasonable. Something, therefore, may be spoken to evidence that the reader is not imposed on by that which may absolutely fall under either of these characters. Had the end in and by these discourses been effectually accomplished, it had been altogether useless to renew an endeavor unto the same purpose; but whereas an opposition unto the Scripture, and the grounds whereon we believe it to be a divine revelation, is still openly continued amongst us, a continuation of the defense of the one and the other cannot reasonably be judged either needless or unseasonable. Besides, most of the discourses published of late on this subject have had their peculiar designs, wherein that here tendered is not expressly engaged: for some of them do principally aim to prove that we have sufficient grounds to believe the Scripture, without any recourse unto or reliance upon the authoritative proposal of the church of Rome; which they have sufficiently evinced, beyond any possibility of rational contradiction from their adversaries. Others have pleaded and vindicated those rational considerations whereby our assent unto the divine original of it is fortified and confirmed, against the exceptions and objections of such whose love of sin and resolutions to live therein tempt them to seek for shelter in an atheistical contempt of the authority of God, evidencing itself therein. But as neither of these are utterly neglected in the ensuing discourse, so the peculiar design of it is of another nature; for the inquiries managed therein, -- namely, What is the obligation upon us to believe the Scripture to be the word of God? What are the causes and what is the nature of that faith whereby we do so? What it rests on and is resolved into, so as to become a divine and acceptable duty? -- do respect
13
the consciences of men immediately, and the way whereby they may come to rest and assurance in believing. Whereas, therefore, it is evident that `many are often shaken in their minds with those atheistical objections against the divine original and authority of the Scripture which they frequently meet withal, [and] that many know not how to extricate themselves from the ensnaring questions that they are often attacked withal about them, -- not for want of a due assent unto them,, but of a right understanding what is the true and formal reason of that assent, what is the firm basis and foundation that it rests upon, what answer they may directly and peremptorily give unto that inquiry, Wherefore do you believe the Scripture to be the word of God? -- I have endeavored to give them those directions herein, that, upon a due examination, they will find compliant with the Scripture itself, right reason, and their own experience. I am not, therefore, altogether without hopes that this small discourse may have its use, and be given out in its proper season. Moreover, I think it necessary to acquaint the reader that, as I have allowed all the arguments pleaded by others to prove the divine authority of the Scripture their proper place and force, so where I differ in the explication of any thing belonging unto this subject from the conceptions of other men, I have candidly examined such opinions, and the arguments wherewith they are confirmed, without straining the words, cavilling at the expressions, or reflections on the persons of any of the authors of them. And whereas I have myself been otherwise dealt withal by many, and know not how soon I may be so again, I do hereby free the persons of such humors and inclinations from all fear of any reply from me, or the least notice of what they shall be pleased to write or say. Such kind of writings are of the same consideration with me as those multiplied false reports which some have raised concerning me; the most of them so ridiculous and foolish, so alien from my principles, practices, and course of life, as I cannot but wonder how any persons pretending to gravity and sobriety are not sensible how their credulity and inclinations are abused in the hearing and reception of them. The occasion of this discourse is that which, in the last place, I shall acquaint the reader withal. About three years since I published a book about the dispensation and operations of the Spirit of God. That book was one part only of what I designed on that subject. The consideration of the work of the Holy Spirit, as the Spirit of illumination, of supplication, of consolation, and as the immediate author of all spiritual offices and gifts,
14
extraordinary and ordinary, is designed unto the second part of it. Hereof this ensuing discourse is concerning one part of his work as a Spirit of illumintaion; which, upon the earnest requests of some acquainted with the nature and substance of it, I have suffered to come out by itself, that it might be of the more common use and more easily obtained.
May 11, 1677.
15
THE REASON OF FAITH;
OR,
THE GROUNDS WHEREON THE SCRIPTURE IS BELIEVED TO BE THE WORD OF GOD WITH FAITH DIVINE AND SUPERNAURAL.
CHAPTER I.
THE SUBJECT STATED -- PRELIMINARY REMARKS.
THE principal design of that discourse whereof the ensuing treatise is a part, is to declare the work of the Holy Ghost in the illumination of the minds of men, -- for this work is particularly and eminently ascribed unto him, -- or the efficacy of the grace of God by him dispensed, <490117>Ephesians 1:17,18; <580604>Hebrews 6:4; <420232>Luke 2:32; <441347>Acts 13:47, 16:14, 26:18; 2<470404> Corinthians 4:4; 1<600209> Peter 2:9. The objective cause and outward means of it are the subjects at present designed unto consideration; and it will issue in these two inquiries: --
1. On what grounds, or for what reason, we do believe the Scripture to be the word of God with faith divine and supernatural, as it is required of us in a way of duty?
2. How or by what means we may come to understand aright the mind of God in the Scripture, or the revelations that are made unto us of his mind and will therein?
For by illumination in general, as it denotes an effect wrought in the minds of men, I understand that supernatural knowledge that any man hath or may have of the mind and will of God, as revealed unto him by supernatural means, for the law of his faith, life, and obedience. And this, so far as it is comprised in the first of these inquiries, is that whose declaration we at present design, reserving the latter unto a distinct discourse by itself also. Unto the former some things may be premised: --
16
First, Supernatural revelation is the only objective cause and means of supernatural illumination. These things are commensurate. There is a natural knowledge of supernatural things, and that both theoretical and practical, <450119>Romans 1:19, 2:14,15; and there may be a supernatural knowledge of natural things, 1<110431> Kings 4:31-34; <023102>Exodus 31:2-6. But unto this supernatural illumination it is required both that its object be things only supernaturally revealed, or as supernaturally revealed, l Corinthians 2:9, 10, and that it be wrought in us by a supernatural efficiency, or the immediate efficacy of the Spirit of God, <490117>Ephesians 1:17-19; 2<470406> Corinthians 4:6. This David prays for, <19B918>Psalm 119:18, yn'y[eAlN', "`Reveal,' or uncover mine eyes, bring light and spiritual understanding into my mind, `that I may behold' (ajnakekalummen> w| proswpj w)| , "with open face," or as in the Syriac, atylg apab, "with a revealed or uncovered face," the veil being taken away, 2<470318> Corinthians 3:18) `wondrous things out of thy law.'" The light he prayed for within did merely respect the doctrine of the law without. This the apostle fully declares, <580101>Hebrews 1:1,2. The various supernatural revelations that God hath made of himself, his mind and will, from first to last, are the sole and adequate object of supernatural illumination.
Secondly, This divine external revelation was originally, by various ways (which we have elsewhere declared), given unto sundry persons immediately, partly for their own instruction and guidance in the knowledge of God and his will, and partly by their ministry to be communicated unto the church. So was it granted unto Enoch, the seventh from Adam, who thereon prophesied, to the warning and instruction of others, <650114>Jude 14,15; and to Noah, who became thereby a preacher of righteousness, 2<610205> Peter 2:5; and to Abraham, who thereon commanded his children and household to keep the way of the Lord, <011819>Genesis 18:19. And other instances of the like kind may be given, chap. <010426>4:26, 5:29. And this course did God continue a long time, even from the first promise to the giving of the law, before any revelations were committed to writing, for the space of two thousand four hundred and sixty years; for so long a season did God enlighten the minds of men by supernatural, external, immediate, occasional revelations. Sundry things may be observed of this divine dispensation as, --
17
1. That it did sufficiently evidence itself to be from God unto the minds of those unto whom it was granted, and theirs also unto whom these revelations were by them communicated: for during this season Satan used his utmost endeavors to possess the minds of men with his delusions, under the pretense of divine, supernatural inspirations; for hereunto belongs the original of all his oracles and enthusiasms among the nations of the world. There was, therefore, a divine power and efficacy attending all divine revelations, ascertaining and infallibly assuring the minds of men of their being from God; for if it had not been so, men had never been able to secure themselves that they were not imposed on by the crafty deceits of Satan, especially in such revelations as seemed to contain things contrary to their reason, as in the command given to Abraham for the sacrificing his son, <012202>Genesis 22:2. Wherefore, these immediate revelations had not been a sufficient means to secure the faith and obedience of the church if they had not carried along with them their own evidence that they were from God. Of what nature that evidence was we shall afterwards inquire. For the present I shall only say, that it was an evidence unto faith, and not to sense; as is that also which we have now by the Scripture. It is not like that which the sun gives of itself by its light, which there needs no exercise of reason to assure us of, for sense is irresistibly affected with it; but it is like the evidence which the heavens and the earth give of their being made and created of God, and thereby of his being and power. This they do undeniably and infallibly, <191901>Psalm 19:1,2; <450119>Romans 1:19-21. Yet it is required hereunto that men do use and exercise the best of their rational abilities in the consideration and contemplation of them. Where this is neglected, notwithstanding their open and visible evidence unto the contrary, men degenerate into atheism. God so gave out these revelations of himself as to require the exercise of the faith, conscience, obedience, and reason of them unto whom they were made; and therein they gave full assurance of their proceeding from him. So he tolls us that his word differeth from all other pretended revelations as the wheat doth from the chaff <242328>Jeremiah 23:28. But yet it is our duty to try and sift the wheat from the chaff, or we may not evidently discern the one from the other.
2. The things so revealed were sufficient to guide and direct all persons in the knowledge of their duty to God, in all that was required of them in a way of faith or obedience. God from the beginning gave out the knowledge
18
of his will polumerw~v, by sundry parts and degrees; yet so that every age and season had light enough to guide them in the whole obedience required of them, and unto their edification therein. They had knowledge enough to enable them to offer sacrifices in faith, as did Abel; to walk with God, as did Enoch; and to teach their families the fear of the Lord, as did Abraham. The world perished not for want of sufficient revelation of the mind of God at any time. Indeed, when we go to consider those divine instructions which are upon record that God granted unto them, we are scarce able to discern how they were sufficiently enlightened in all that was necessary for them to believe and do; but they were unto them "as a light shining in a dark place." Set up but a candle in a dark room, and it will sufficiently enlighten it for men to attend their necessary occasions therein; hut when the sun is risen, and shineth in at all the windows, the light of the candle grows so dim and useless that it seems strange that any could have advantage thereby. The Sun of Righteousness is now risen upon us, and immortality is brought to light by the gospel. If we look now on the revelations granted unto them of old, we may yet see there was light in them, which yields us little more advantage than the light of a candle in the sun; but unto them who lived before this Sun arose, they were a sufficient guide unto all duties of faith and obedience; for, --
3. There was during this season a sufficient ministry for the declaration of the revelations which God made of himself and his will. There was the natural ministry of parents, who were obliged to instruct their children and families in the knowledge of the truth which they had received; and whereas this began in Adam, who first received the promise, and therewithal whatsoever was necessary unto faith and obedience, the knowledge of it could not be lost without the wilful neglect of parents in teaching, or of children and families in learning. And they had the extraordinary ministry of such as God intrusted new revelations withal, for the confirmation and enlargement of those before received; who were all of them preachers of righteousness unto the rest of mankind. And it may be manifested that from the giving of the first promise, when divine external revelations began to be the rule of faith and life unto the church, to the writing of the law, there was always alive one or other, who, receiving divine revelations immediately, were a kind of infallible guides unto others. If it was otherwise at any time, it was after the death of the patriarchs,
19
before the call of Moses, during which time all things went into darkness and confusion; for oral tradition alone would not preserve the truth of former revelationa But by whomsoever these instructions were received, they had a sufficient outward means for their illumination, before any divine revelations were recorded by writing. Yet, --
4. This way of instruction, as it was in itself imperfect and liable to many disadvantages, so through the weakness, negligence, and wickedness of men, it proved insufficient to retain the knowledge of God in the world: for under this dispensation the generality of mankind fell into their great apostasy from God, and betook themselves unto the conduct and service of the devil; of the ways, means, and degrees whereof I have discoursed elsewhere. f1 Hereon God also regarded them not, but "suffered all nations to walk in their own ways," <441416>Acts 14:16, "giving them up to their own hearts lusts," to "walk in their own counsels," as it is expressed, <198112>Psalm 81:12. And although this fell not out without the horrible wickedness and ingratitude of the world, yet there being then no certain standard of divine truth whereunto they might repair, they brake off the easier from God, through the imperfection of this dispensation. If it shall be said, that since the revelation of the will of God hath been committed unto writing men have apostatized from the knowledge of God, as is evident in many nations of the world which some time professed the gospel, but are now overrun with heathenism, Mohammedanism, and idolatry, I say, this hath not come to pass through any defect in the way and means of illumination, or the communication of the truth unto them, but God hath given them up to be destroyed for their wickedness and ingratitude; and "except we repent we shall all likewise perish," <450118>Romans 1:18; 2<530211> Thessalonians 2:11,12, <421303>Luke 13:3. Otherwise, where the standard of the word is once fixed, there is a constant means of preserving divine revelations, Wherefore, --
Thirdly, God hath gathered up into the Scripture all divine revelations given out by himself from the beginning of the world, and all that ever shall be so to the end thereof, which are of general use unto the church, that it may be thoroughly instructed in the whole mind and will of God, and directed in all that worship of him and obedience unto him which is necessary to give us acceptance with him here, and to bring us unto the eternal enjoyment of him hereafter; for, --
20
1. When God first committed the law to writing, with all those things which accompanied it, he obliged the church unto the use of it alone, without additions of any kind. Now, this he would not have done had he not expressed therein, -- that is, in the books of Moses, -- all that was any way needful unto the faith and obedience of the church: for he did not only command them to attend with all diligence unto his word as it was then written, for their instruction and direction in faith and obedience, annexing all sorts of promises unto their so doing, <050606>Deuteronomy 6:6,7, but also expressly forbids them, as was said, to add any thing thereunto or to conjoin any thing therewith, <050402>Deuteronomy 4:2, 12:32; which he would not have done had he omitted other divine revelations before given that were any way necessary unto the use of the church. As he added many new ones, so he gathered in all the old from the unfaithful repository of tradition, and fixed them in a writing given by divine inspiration.
2. For all other divine revelations which were given out to the church for its use in general under the Old Testament, they are all comprised in the following books thereof; nor was this, that I know of, ever questioned by any person pretending to sobriety, though some, who would be glad of any pretense against the integrity and perfection of the Scripture, have fruitlessly wrangled about the loss of some books, which they can never prove concerning any one that was certainly of a divine original.
3. The full revelation of the whole mind of God, whereunto nothing pretending thereunto is ever to be added, was committed unto and perfected by Jesus Christ, <580101>Hebrews 1:1,2. That the revelations of God made by him, whether in his own person or by his Spirit unto his apostles, were also by divine inspiration committed to writing, is expressly affirmed concerning what he delivered in his own personal ministry, <420104>Luke 1:4, <440101>Acts 1:1, <432031>John 20:31, and may be proved by uncontrollable arguments concerning the rest of them. Hence, as the Scriptures of the Old Testament were shut up with a caution and admonition unto the church to adhere unto the law and testimony, with threatening of a curse unto the contrary, <390404>Malachi 4:4-6; so the writings of the New Testament are closed with a curse on any that shall presume to add any thing more thereunto, <662218>Revelation 22:18. Wherefore, --
21
Fourthly, The Scripture is now become the only external means of divine supernatural illumination, because it is the only repository of all divine supernatural revelation, <191907>Psalm 19:7,8; <230820>Isaiah 8:20; 2<550315> Timothy 3:1517. The pretenses of tradition, as a collateral means of preserving and communicating supernatural revelation, have been so often evicted of falsity that I shall not farther press their impeachment. Besides, I intend those in this discourse by whom it is acknowledged that the Bible is, as a sufficient and perfect,, so the only treasury of divine revelations; and what hath been offered by any to weaken or impair its esteem, by taking off from its credibility, perfection, and sufficiency, as unto all its own proper ends, hath brought no advantage unto the church, nor benefit unto the faith of believers, But yet, --
Fifthly, In asserting the Scripture to be the only external means of divine revelation, I do it not exclusively unto those institutions of God which are subordinate unto it, and appointed as means to make it effectual unto our souls; as, --
1. Our own personal endeavors, in reading, studying, and meditating on the Scripture, that we may come unto a right apprehension of the things contained in it, are required unto this purpose It is known to all how frequently this duty is pressed upon us, and what promises are annexed to the performance of it: see <050606>Deuteronomy 6:6,7, 11:18,19; <060108>Joshua 1:8; <190102>Psalm 1:2,119; <510316>Colossians 3:16; 2<550315> Timothy 3:15. Without this it is in vain to expect illumination by the word; and, therefore, we may see multitudes living and walking in extreme darkness when yet the word is everywhere nigh unto them. Bread, which is the staff of life, will yet nourish no man who doth not provide it and feed upon it; no more would manna, unless it was gathered and prepared. Our own nature and the nature of divine revelations considered, and what is necessary for the application of the one to the other, make this evident; for God will instruct us in his mind and will, as we are men, in and by the rational faculties of our souls. Nor is an external revelation capable of making any other impression on us but what is so received. Wherefore, when I say that the Scripture is the only external means of our illumination, I include therein all our own personal endeavors to come to the knowledge of the mind of God therein; which shall be afterwards spoken unto. And those who, under any pretenses, do keep, drive, or persuade men from reading and
22
meditating on the Scripture, do take an effectual course to keep them in and under the power of darkness.
2. The mutual instruction of one another in the mind of God out of the Scripture is also required hereunto; for we are obliged by the law of nature to endeavor the good of others in various degrees, as our children, our families, our neighbors, and all with whom we have conversation. And this is the principal good, absolutely considered, that we can communicate unto others, -- namely, to instruct them in the knowledge of the mind of God. This whole duty, in all the degrees of it, is represented in that command, "Thou shalt teach my words diligently unto thy children, and shalt talk of them when thou sittest in thine house, and when thou walkest by the way, and when thou liest down, and when thou risest up," <050607>Deuteronomy 6:7. Thus, when our Savior found his disciples talking of the things of God by the wayside, he, bearing unto them the person of a private man, instructed them in the sense of the Scripture, <422426>Luke 24:26,27,32. And the neglect of this duty in the world, -- which is so great that the very mention of it, or the least attempt to perform it, is a matter of scorn and reproach, -- is one cause of that great ignorance and darkness which yet abounds among us. But the nakedness of this folly, whereby men would be esteemed Christians in the open contempt of all duties of Christianity, will in due time be laid open.
3. The ministry of the word in the church is that which is principally included in this assertion. The Scripture is the only means of illumination, but it becometh so principally by the application of it unto the minds of men in the ministry of the word: see <400514>Matthew 5:14,15; 2<470518> Corinthians 5:18-20; <490411>Ephesians 4:11-15; 1<540315> Timothy 3:15. The church and the ministry of it are the ordinances of God unto this end, that his mind and will, as revealed in the word, may be made known to the children of men, whereby they are enlightened. And that church and ministry whereof this is not the first principal design and work is neither appointed of God nor approved by him. Men will one day find themselves deceived in trusting to empty names; it is duty alone that will be comfort and reward, <271203>Daniel 12:3.
23
Sixthly, That the Scripture, which thus contains the whole of divine revelation, may be a sufficient external cause of illumination unto us, two things are required: --
1. That we believe it to by a divine revelation, -- that is, the word of God, or a declaration of himself, his mind and will, immediately proceeding from him; or that it is of a pure divine original, proceeding neither from the folly or deceit, nor from the skin or honesty of men. So is it stated, 2<610119> Peter 1:19-21; <580101>Hebrews 1:1; 2<550316> Timothy 3:16; <230820>Isaiah 8:20. It tenders no light or instruction under any other notion but as it comes immediately from God; "not as the word of men, but as it is in truth, the word of God," 1<520213> Thessalonians 2:13. And whatever any one may learn from or by the Scriptures under any other consideration, it belongeth not unto the illumination we inquire after, <160808>Nehemiah 8:8; <232809>Isaiah 28:9; <281409>Hosea 14:9; <200106>Proverbs 1:6; <19B934>Psalm 119:34; <401516>Matthew 15:16; 2<550207> Timothy 2:7; 1<620520> John 5:20.
2. That we understated the things declared in it, or the mind of God as revealed and expressed therein; for if it be given unto us a sealed book, which we cannot read, either because it is sealed or because we are ignorant and cannot read, whatever visions or means of light it hath in it, we shall have no advantage thereby, <232911>Isaiah 29:11,12. It is not the words themselves of the Scripture only, but our understanding them, that gives us light: <19B9130>Psalm 119:130, ryaiy; Úyr,b;D]Ajt'Pe, the opening the door," "the entrance of thy word, giveth light," It must be opened, or it will not enlighten. So the disciples understood not the testimonies of the Scripture concerning the Lord Christ, they were not enlightened by them, until he expounded them unto them, <422427>Luke 24:27,45. And we have the same instance in the eunuch and Philip, <440831>Acts 8:31,34,35. To this very day the nation of the Jews have the scriptures of the Old Testament and the outward letter of them in such esteem and veneration that they even adore and worship them, yet are they not enlightened by it. And the same is fallen out among many that are called Christians, or they could never embrace such foolish opinions and practice such idolatries in worship as some of them do, who yet enjoy the letter of the gospel.
And this brings me to my design, which we have been thus far making way unto; and it is to show that both these are from the Holy Ghost, --
24
namely, that we truly believe the Scripture to be the word of God, and that we understand savingly the mind of God therein; both which belong unto our illumination.
That which I shall FIRST inquire into is, the way how, and the ground whereon, we come to believe the Scripture to be the word of God in a due manner: for that this is required of us in a way of duty, namely, that we should believe the Scripture to be the word of God with faith divine and supernatural, I suppose will not be denied, and it shall be afterwards proved; and what is the work of the Spirit of God herein will be our first inquiry.
SECONDLY, Whereas we see by experience that all who have or enjoy the Scripture do not yet understand it, or come to an useful, saving knowledge of the mind and will of God therein revealed, our other inquiry shall be, how we may come to understand the word of God aright, and what is the work of the Spirit of God in the assistance which he affordeth us unto that purpose.
With respect unto the first of these inquiries, whereunto the present discourse is singly designed, I affirm, That it is the work of the Holy Spirit to enable us to believe the Scripture to be the word of God, or the supernatural, immediate revelation of his mind unto us, and infallibly to evidence it unto our minds, so as that we may spiritually and savingly acquiesce therein. Some, upon a mistake of this proposition, do seem to suppose that we resolve all faith into private suggestions of the Spirit or deluding pretenses thereof; and some (it may be) will be ready to apprehend that we confound the efficient cause and formal reason of faith or believing, rendering all rational arguments and external testimonies useless. But, indeed, there neither is nor shall be any occasion administered unto these fears or imaginations; for we shall plead nothing in this matter but what is consonant to the faith and judgment of the ancient and present church of God, as shall be fully evidenced in our progress. I know some have found out other ways whereby the minds of men, as they suppose, may be sufficiently satisfied in the divine authority of the Scripture; but I have tasted of their new wine and desire it not, because I know the old to be better, though what they plead is of use in its proper place.
25
CHAPTER 2.
WHAT IT IS INFALLIBLY TO BELIEVE THE SCRIPTURE TO BE THE WORD OF GOD, AFFIRMED.
M Y design requires that I should confine my discourse unto as narrow bounds as possible, and I shall so do, showing, --
I. What it is in general infallibly to believe the Scripture to be the word of
God, and what is the ground and reason of our so doing; or, what it is to believe the Scripture to be the word of God, as we are required to believe it so to be in a way of duty:
II. That there are external arguments of the divine original of the
Scripture, which are effectual motives to persuade us to give an unfeigned assent thereunto:
III. That yet, moreover, God requires of us that we believe them to be
his word with faith divine, supernatural, and infallible:
IV. Evidence the grounds and reasons whereon we do so believe, and
ought so to do.
Unto these heads most of what ensues in the first part of this discourse may be reduced.
It is meet that we should clear the foundation whereon we build, and the principles whereon we do proceed, that what we design to prove may be the better understood by all sorts of persons, whoee edification we intend; for these things are the equal concernment of the learned and unlearned. Wherefore, some things must be insisted on which are generally known and granted; and our first inquiry is, What it is to believe the Scripture to be the word of God with faith divine and supernatural, according as it is our duty so to do.
1. And in our believing, or our faith, two things are to be considered: --
(1.) What it is that we do believe; and,
(2.) Wherefore we do so believe it.
26
The first is the material object of our faith, -- namely, the things which we do believe; the latter, the formal object of it, or the cause and reason why we do believe them. And these things are distinct. The material object of our faith is the things revealed in the Scripture, declared unto us in propositions of truth; for things must be so proposed unto us, or we cannot believe them. That God is one in three persons, that Jesus Christ is the Son of God, and the like propositions of truth, are the material object of our faith, or the things that we do believe; and the reason why we do believe them is, because they are proposed in the Scripture. Thus the apostle expresseth the whole of what we intend: 1<461503> Corinthians 15:3, 4,
"I delivered unto you first of all that which I also received, how that Christ died for our sins according to the Scriptures; and that he was buried, and that he rose again the third day according to the Scriptures."
Christ's death, and burial, and resurrection, are the things proposed unto us to be believed, and so the object of our faith; but the reason why we believe them is, because they are declared in the Scriptures: see <440828>Acts 8:28-38. Sometimes, indeed, this expression of "believing the Scriptures," by a metonymy, denotes both the formal and material objects of our faith, the Scriptures themselves as such, and the things contained in them: so <430222>John 2:22,
"They believed the Scripture, and the word which Jesus said;"
or the things delivered in the Scripture and farther declared by Christ, which before they nnderstood not. And they did so believe what was declared in the Scriptures because it was so declared in them. Both are intended in the same expression, "They believed the Scripture," under various considerations. So <442627>Acts 26:27. The material object of our faith, therefore, are the articles of our creed, by whose enumeration we answer unto that question, "What do we believe?" giving an account of the hope that is in us, as the apostle doth, <442622>Acts 26:22,23. But if, moreover, we are asked a reason of our faith or hope, or why we believe the things we do profess, as God to be one in three persons, Jesus Christ to be the Son of God, we do not answer, "Because so it is, for this is that which we believe," which were senseless; but we must give some other answer unto that inquiry, whether it be made by others or ourselves. The proper
27
answer unto this question contains the formal reason and object of our faith, that which it rests upon and is resolved into; and this is that which we look after.
2. We do not, in this inquiry, intend any kind of persuasion or faith but that which is divine and infallible; both which it is from its formal reason or objective cause. Men may be able to give some kind of reasons why they believe what they profess so to do, that will not suffice or abide the trial in this case, although they themselves may rest in them. Some, it may be, can give no other account hereof but that they have been so instructed by them whom they have sufficient reason to give credit unto, or that they have so received them by tradition, from their fathers. Now, whatever persuasion these reasons may beget in the minds of men that the things which they profess to believe are true, yet if they are alone, it is not divine faith whereby they do believe, but that which is merely human, as being resolved into human testimony only, or an opinion on probable arguments; for no faith can be of any other kind than is the evidence it reflects on or ariseth from. I say it is so where they are alone; for I doubt not but that some who have never farther considered the reason of their believing than the teaching oi their instructors have yet that evidence in their own souls of the truth and authority of God in what they believe that with respect thereunto their faith is divine and supernatural. The faith of most hath a beginning and progress not unlike that of the Samaritans, <430440>John 4:40-42, as shall be afterwards declared.
3. When we inquire after faith that is infallible, or believing infallibly, -- which, as we shall show hereafter, is necessary in this case, -- we do not intend an inherent quality in the subject, as though he that believes with faith infallible must himself also be infallible; much less do we speak of infallibility absolutely, which is a property of God, who alone, from the perfection of his nature, can neither deceive nor be deceived: but it is that property or adjunct of the assent of our minds unto divine truths or supernatural revelations, whereby it is differenced from all other kinds of assent whatever. And this it hath from its formal object, or the evidence whereon we give this assent; for the nature of every assent is given unto it by the nature of the evidence which it proceedeth from or relieth on. This in divine faith is divine revelation; which, being infallible, renders the faith that rests on it and is resolved into it infallible also. No man can believe
28
that which is false, or which may be false, with divine faith; for that which renders it divine is the divine truth and infallibility of the ground and evidence which it is built upon: but a man may believe that which is true infallibly so, and yet his faith not be infallible. That the Scripture is the word of God is infallibly true, yet the faith whereby a man believes it so to be may be fallible; for it is such as his evidence is, and no other. He may believe it to be so on tradition, or the testimony of the church of Rome only, or on outward arguments; all which being fallible, his faith is so also, although the things he assents unto be infallibly true. Wherefore, unto this faith divine and infallible it is not required that the person in whom it is be infallible, nor is it enough that the thing itself believed be infallibly true, but, moreover, that the evidence whereon he doth believe it be infallible also. So it was with them who received divine revelations immediately from God. It was not enough that the things revealed unto them were infallibly true, but they were to have infallible evidence of the revelation itself; then was their faith infallible, though their persons were fallible. With this faith, then, a man can believe nothing but what is divinely true, and therefore it is infallible; and the reason is, because God's veracity, who is the God of truth, is the only object of it (hence saith the prophet, Wnmea;tew] µk,yheloa' hwO;hyB' Wnymia}h', 2<142020> Chronicles 20:20, -- "Believe in the LORD your God, so shall ye be established"); or that faith which is in God and his word is fixed on truth, or is infallible. Hence the inquiry in this ease is, What is the reason why we believe any thing with this faith divine or supernatural? or, What is it the believing whereof makes our faith divine, infallible, and supernatural? Wherefore, --
4. The authority and veracity of God revealing the material object of our faith, or what it is our duty to believe, are the formal object and reason of our faith, from whence it ariseth and whereinto it is ultimately resolved; -- that is, the only reason why we do believe that Jesus Christ is the Son of God, that God is one single essence subsisting in three persons, is because that. God who is truth, the "God of truth,'" <053204>Deuteronomy 32:4, who "cannot lie," <560102>Titus 1:2, and whose "word is truth," <431717>John 17:17, and the Spirit which gave it out is "truth," 1<620506> John 5:6, hath revealed these things to be so. And our believing these things on that ground renders our faith divine and supernatural; supposing also a respect unto the subjective efficiency of the Holy Ghost inspiring it into our minds, whereof
29
afterwards: or, to speak distinctly, our faith is supernatural, with respect unto the production of it in our minds by the Holy Ghost; and infallible, with respect unto the formal reason of it, which is divine revelation; and is divine, in opposition unto what is merely human, on both accounts.
As things are proposed unto us to be believed as true, faith in its assent respects only the truth or veracity of God; but whereas this faith is required of us in a way of obedience, and is considered not only physically, in its nature, but morally also, as our duty, it respects also the authority of God, which I therefore join with the truth of God as the formal reason of our faith: see 2<100728> Samuel 7:28. And these things the Scripture pleads and argues when faith is required of us in the way of obedience. "Thus saith the LORD," is that which is proposed unto us as the reason why we should believe what is spoken, whereunto oftentimes other divine names and titles are added, signifying his authority who requires us to believe: "Thus saith the Lord GOD, the Holy One of Israel," <233015>Isaiah 30:15; "Thus saith the high and lofty One that inhabiteth eternity, whose name is Holy," chap. <235715>57:15; "Believe in the LORD your God," 2<142020> Chronicles 20:20. "The word of the LORD" precedeth most revelations in the prophets, and other reason why we should believe the Scripture proposoth none, <580101>Hebrews 1:1,2; yea, the interposition of any other authority between the things to be believed and our souls and consciences, besides the authority of God, overthrows the nature of divine faith; -- I do not say the interposition of any other means whereby we should believe, of which sort God hath appointed many, but the interposition of any other authority upon which we should believe, as that pretended in and by the church of Rome. No men can be lords of our faith, though they may be "helpers of our joy."
5. The authority and truth of God, considered in themselves absolutely, are not the immediate formal object of our faith, though they are the ultimate whereinto it is resolved; for we can believe nothing on their account unless it be evidenced unto us, and this evidence of them is in that revelation which God is pleased to make of himself, for that is the only means whereby our consciences and minds are affected with his truth and authority. We do, therefore, no otherwise rest on the truth and veracity of God in any thing than we rest on the revelation which he makes unto us, for that is the only way whereby we are affected with them; not "The
30
LORD is true" absolutely, but, "Thus saith the LORD," and, "The LORD hath spoken," is that which we have immediate regard unto. Hereby alone are our minds affected with the authority and veracity of God; and by what way soever it is made unto us, it is sufficient and able so to affect us. At first, as hath been showed, it was given immediately to some persons, and preserved for the use of others in an oral ministry; but now all revelation, as hath also been declared, is contained in the Scriptures only.
6. It follows that our faith, whereby we believe any divine, supernatural truth, is resolved into the Scripture, as the only means of divine revelation, affecting our minds and consciences with the authority and truth of God; or, the Scripture, as the only immediate, divine, infallible revelation of the mind and will of God, is the first immediate formal object of our faith, the sole reason why and ground whereon we do believe the things that are revealed with faith divine, supernatural, and infallible. We do believe Jesus Christ to be the Son of God. Why do we so do? on what ground or reason? It is because of the authority of God commanding us so to do, and the truth of God testifying thereunto. But how or by what means are our minds and consciences affected with the authority and truth of God, so as to believe with respect unto them, which makes our faith divine and supernatural? It is alone the divine, supernatural, infallible revelation that he hath made of this sacred truth, and of his will that we should believe it. But what is this revelation, or where is it to be found? It is the Scripture alone, which contains the entire revelation that God hath made of himself, in all things which he will have us to believe or do. Hence, --
7. The last inquiry ariseth, How, or on what grounds, for what reasons, do we believe the Scripture to be a divine revelation, proceeding immediately from God, or to be that word of God which is truth divine and infallible? Whereunto we answer, It is solely on the evidence that the Spirit of God, in and by the Scripture itself, gives unto us that it was given by immediate inspiration from God; or, the ground and reason whereon we believe the Scripture to be the word of God are the authority and truth of God evidencing themselves in and by it unto the minds and consciences of men. Hereon, as, whatever we assent unto as proposed in the Scripture, our faith rests on and is resolved into the veracity and faithfulness of God, so is it also in this of believing the Scripture itself to be the infallible word of
31
God, seeing we do it on no other grounds but its own evidence that so it is.
This is that which is principally to be proved, and therefore to prepare for it and to remove prejudices, something is to be spoken to prepare the way thereunto.
32
CHAPTER 3.
SUNDRY CONVINCING EXTERNAL ARGUMENTS FOR DIVINE REVELATION.
THERE are sundry cogent arguments, which are taken from external considerations of the Scripture, that evince it on rational grounds to be from God. All these are motives of credibility, or effectual persuasives to account and esteem it to be the word of God. And although they neither are, nor is it possible they ever should be, the ground and reason whereon we believe it so to be with faith divine and supernatural; yet are they necessary unto the confirmation of our faith herein against temptations, oppositions, and objections. These arguments have been pleaded by many, and that usefully, and therefore it is not needful for me to insist upon them; and they are the same, for the substance of them, in ancient and modern writers, however managed by some with more learning, dexterity, and force of reasoning than by others. It may not be expected, therefore, that in this shortdiscourse, designed unto another purpose, I should give them much improvement. However, I shall a little touch on those which seem to be most cogent, and that in them wherein, in my apprehension, their strength doth lie; and I shall do this to manifest that although we plead that no man can believe the Scriptures to be the word of God, with faith divine, supernatural, and infallible, but upon its own internal divine evidence and efficacy, yet we allow and make use of all those external arguments of its sacred truth and divine original which are pleaded by others, ascribing unto them as much weight and cogency as they can do, acknowledging the persuasion which they beget and effect to be as firm as they can pretend it to be. Only, we do not judge them to contain the whole of the evidence which we have for faith to rest on or to be resolved into; yea, not that at all which renders it divine, supernatural, and infallible. The rational arguments, we say, which are or may be used in this matter, with the human testimonies whereby they are corroborated, may and ought to be made use of and insisted on. And it is but vainly pretended that their use is superseded by our other assertions, as though, where faith is required, all the subservient use of reason were absolutely discarded, and our faith thereby rendered irrational. And the assent unto the divine
33
original and authority of the Scriptures, which the mind ought to give upon them, we grant to be of as high a nature as it is pretended to be, -- namely, a moral certainty. Moreover, the conclusion which unprejudiced reason will make upon these arguments is more firm, better grounded, and more pleadable, than that which is built merely on the sole authority of any church whatever. But this we assert, that there is an assent of another kind unto the divine original and authority of the Scriptures required of us, -- namely, that of faith divine and supernatural. Of this none will say that it can be effected by or resolved into the best and most cogent of rational arguments and external testimonies which are absolutely human and fallible; for it doth imply a contradiction, to believe infallibly upon fallible evidence. Wherefore I shall prove, that beyond all these arguments and their effect upon our minds, there is an assent unto the Scripture as the word of God required of us with faith divine, supernatural, and infallible; and, therefore, there must be a divine evidence which is the formal object and reason of it, which alone it rests on and is resolved into, which shall also be declared and proved. But yet, as was said in the first place, because their property is to level the ground, and to remove the rubbish of objections out of the way, that we may build the safer on the sure foundation, I shall mention some of those which I esteem justly pleadable in this cause; and, --
1. The antiquity of these writings, and of the divine revelation contained in them, is pleaded in evidence of their divine original, and it may be so deservedly, for where it is absolute it is unquestionable; that which is most ancient in any kind is most true. God himself makes use of this plea against idols: <234310>Isaiah 43:10-12,
"Ye are my witnesses, saith the LORD. I, even I, am the LORD; and beside me there is no savior. I have declared, and have saved, and I have showed, when there was no strange god among you: therefore ye are my witnesses, saith the LORD, that I am God."
That which he asserts is, that he alone is God, and no other: this he calls the people to testify by this argument, that he was among them as God, -- that is, in the church, -- before any strange god was known or named. And so it is justly pleaded in behalf of this revelation of the mind of God in the Scripture, -- it was in the world long before any other thing or
34
writing pretended to be given unto the same end. Whatever, therefore, ensued with the like design must either be set up in competition with it or opposition unto it, above which it hath its advantage merely from its antiquity. Whereas, therefore, this writing, in the first books of it, is acknowledged to be ancienter than any other that is extant in the world, or indeed that ever was so, and may be proved so to be, it is beyond all reasonable apprehension that it should be of human original; for we know how low, weak, and imperfect, all human inventions were at the first, how rude and unpolished in every kind, until time, observation, following additions and diminutions, had shaped, formed, and improved them. But this writing coming forth in the world absolutely the first in its kind, directing us in the knowledge of God and ourselves, was at first and at once so absolutely complete and perfect, that no art, industry, or wisdom of man, could ever yet find any just defect in it, or was able to add any thing unto it whereby it might be bettered or improved. Neither from the beginning would it ever admit of any additions unto it, but what came from the same fountain of divine revelation and inspiration, clearing itself, in all ages, from all addition and superfetation of men whatever. This at least puts a singular character upon this book, and represents it with such reverend awe and majesty that it is the highest petulancy not to pay it a sacred respect.
This argument is pursued by many at large, as that which affordeth a great variety of historical and chronological observations; and it hath been so scanned and improved that nothing but the giving of it a new dress remains for present or future diligence. But the real force of it lies in the consideration of the people by and amongst whom this revelation first commenced in the world, and the time wherein it did so. When some nations had so improved and cultivated the light of nature as greatly to excel others in wisdom and knowledge, they generally looked upon the people of the Jews as ignorant and barbarous; and the more wise any of them conceived themselves, the more they despised them And, indeed, they were utter strangers unto all those arts and sciences whereby the faculties of men's minds are naturally enlightened and enlarged; nor did they pretend unto any wisdom whereby to stand in competition with other nations, but only what they received by divine revelations. This alone God himself had taught them to look upon and esteem as their only
35
wisdom before all the world, <050406>Deuteronomy 4:6-8. Now, we shall not need to consider what were the first attempts of other nations in expressing their conceptions concerning things divine, the duty and happiness of man. The Egyptians and Grecians were those who vied for reputation in the improvement of this wisdom; but it is known and confessed that the utmost production of their endeavors were things foolish, irrational, and absurd, contrary to the being and providence of God, and to the light of nature, leading mankind into a maze of folly and wickedness. But we may consider what they attained unto in the fullness of time by their utmost improvement of science, wisdom, mutual intelligence, experience, communication, laborious study, and observation. When they had added and subducted to and from the inventions of all former ages from time immemorial, -- when they had used and improved the reason, wisdom, invention, and conjectures, of all that went before them in the study of this wisdom; and had discarded whatever they had found by experience unsuited to natural light and the common reason of mankind, -- yet it must be acknowledged that the apostle passeth a just censure on the utmost of their attainments, namely, that "they waxed vain in their imaginations," and that "the world by wisdom knew not God." Whence, then, was it that in one nation esteemed barbarous, and really so with respect unto that wisdom, those arts and sciences, which ennobled other nations; from that antiquity wherein it is not pretended that reason and wisdom had received any considerable improvement; without converse, communication, learning, or experience, -- there should at once proceed such a law, doctrine, and instructions concerning God and man, so stable, certain, uniform, as should not only incomparably excel all products of human wisdom unto that purpose, however advantaged by time and experience, but also abide invariable throughout all generations, so as that whatever hath been advanced in opposition unto it, or but differing from it, hath quickly sunk under the weight of its own unreasonableness and folly? This one consideration, unless men have a mind to be contentions, gives sufficient satisfaction that this book could have no other original but what it pleads for itself, -- namely, an immediate emanation from God.
2. It is apparent that God in all ages hath had a great regard unto it, and acted his power and care in its preservation. Were not the Bible what it
36
pretends to be, there had been nothing more suitable to the nature of God, and more becoming divine providence, than long since to have blotted it out of the world; for to suffer a book to be in the world from the "beginning of times," falsely pretending his name and authority, seducing so great a portion of mankind into a pernicious and ruinous apostasy from him, as it must do and doth if it be not of a divine original, and exposing inconceivable multitudes of the best, wisest, and soberest among them, unto all sorts of bloody miseries, which they have undergone in the behalf of it, seems not consonant unto that infinite goodness, wisdom, and care, wherewith this world is governed from above. But, on the contrary, whereas the malicious craft of Satan and the prevalent power and rage of mankind have combined and been set at work to the ruin and utter suppression of this book, proceeding sometimes so far as that there was no appearing way for its escape; yet, through the watchful care and providence of God, sometimes putting itself forth in miraculous instances, it hath been preserved unto this day, and shall be so to the consummation of all things. The event of that which was spoken by our Savior, <400518>Matthew 5:18, doth invincibly prove the divine approbation of this book, as that doth its divine original, "Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law." God's perpetual care over the Scripture for so many ages, that not a letter of it should be utterly lost, nothing that hath the least tendency towards its end should perish, is evidence sufficient of his regard unto it. Especially would it be so if we should consider with what remarkable judgments and severe reflections of vengeance on its opposers this care hath been managed, instances whereof might easily be multiplied. And if any will not ascribe this preservation of the books of the Bible, not only in their being, but in their purity and integrity, free from the least just suspicion of corruption, or the intermixture of any thing human or heterogeneous, unto the care of God, it is incumbent on him to assign some other cause proportionate to such an effect, whilst it was the interest of heaven and the endeavor of earth and hell to have it corrupted and destroyed. For my part, I cannot but judge that he that seeth not an hand of divine Providence stretched out in the preservation of this book and all that is in it, its words and syllables, for thousands of years, through all the overthrows and deluges of calamities that have befallen the world, with the weakness of the means whereby it hath been preserved, and the interest, in some ages, of all those in whose
37
power it was to have it corrupted, -- as it was of the apostate churches of the Jews and Christians, -- with the open opposition that hath been made unto it, doth not believe there is any such thing as divine providence at all It was first written in the very infancy of the Babylonian empire, with which it afterwards contemporized about nine hundred years By this monarchy, that people which alone had these oracles of God committed to them were oppressed, destroyed, and carried into captivity; but this book was then preserved amongst them whilst they were absolutely under the power of their enemies, although it condemned them and all their gods and religious worship, wherewith we know how horribly mankind is enraged. Satan had enthroned himself as the object of their worship, and the author of all ways of divine veneration amongst them. These they adhered unto as their principal interest; as all people do unto that they esteem their religion. In the whole world there was nothing that judged, condemned, opposed him or them, but this book only, which was now absolutely in their power. If that by any means could have been destroyed, then when it was in the hands of but a few, and those for the most part flagitious in their fives, hating the things contained in it, and wholly under the power of their adversaries, the interest of Satan and the whole world in idolatry had been secured. But, through the mere provision of divine care, it outlived that monarchy, and saw the ruin of its greatest adversaries. So it did also during the continuance of the Persian monarchy, which succeeded, whilst the people was still under the power of idolaters; against whom this was the only testimony in the world. By some branches of the Grecian monarchy a most fierce and diligent attempt was made to have utterly destroyed it; but still it was snatched by divine power out of the furnace, not one hair of it being singed, or the least detriment brought unto its perfection. The Romans destroyed both the people and place designed until then for its preservation, carrying the ancient copy of the law in triumph to Rome, on the conquest of Jerusalem; and whilst all absolute Power and dominion in the whole world, where this book was known or heard of, was in their hands, they exercised a rage against it for sundry ages, with the same success that former enemies had. From the very first, all the endeavors of mankind that professed an open enmity against it have been utterly frustrated. And whereas, also, thase unto whom it was outwardly committed, as the Jews first, and the antichristian church of apostatized Christians afterwards, not only fell into opinions and
38
practices absolutely inconsistent with it, but also built all their present and future interests on those opinions and practices; yet none of them durst ever attempt the corrupting of one line in it, but were forced to attempt their own security by a pretence of additional traditions, and keeping the book itself, as much as they durst, out of the hands and knowledge of all not engaged in the same interest with themselves. Whence could all this proceed but from the watchful care and power of divine Providence? And it is brutish folly not to believe that what God doth so protect did originally proceed from himself, seeing it pleads and pretends so to do; for every wise man will take more care of a stranger than a bastard falsely imposed on him unto his dishonor.
3. The design of the whole, and all the parts of it, hath an impress on it of divine wisdom and authority: and hereof there are two parts; first, To reveal God unto men; and, secondly, To direct men to come unto the enjoyment of God. That these are the only two great concerns of our nature, of any rational being, were easy to prove, but that it is acknowledged by all those with whom I treat. Now, never did any book or writing in the world, any single or joint endeavors of mankind or invisible spirits, in the way of authority, give out a law, rule, guide, and light for all mankind universally in both these, -- namely, the knowledge of God and ourselves, -- but this book only; and it any other, it may be, like the Alcoran, did pretend in the least thereunto, it quickly discovered its own folly, and exposed itself to the contempt of all wise and considerate men. The only question is, how it hath discharged itself in this design? for if it have completely and perfectly accomplished it, it is not only evident that it must be from God, but also that it is the greatest benefit and kindness that divine benignity and goodness ever granted unto mankind; for without it, all men universally must necessarily wander in an endless maze of uncertainties, without ever attaining light, rest, or blessedness, here or hereafter. Wherefore, --
(1.) As it takes on itself to speak in the name and authority of God, and delivers nothing, commands nothing, but what becomes his infinite holiness, wisdom, and goodness; so it makes that declaration of him, in his nature, being, and subsistence, with the necessary properties and acts thereof, his will, with all his voluntary actings or works, wherein we may be or are concerned, so as that we may know him aright, and entertain true
39
notions and apprehensions of him, according to the utmost capacity of our finite, limited understanding. Neither do we urge his authority in this case, but here and elsewhere resort unto the evidence of his reasonings, compared with the event or matter of fact. What horrible darkness, ignorance, and blindness, was upon the whole world with respect unto the knowledge of God, what confusion and debasement of our nature ensued thereon, whilst God "suffered all nations to walk in their own ways, and winked at the times of their ignorance," the apostle declares at large, <450118>Romans 1, from the 18th verse to the end of the chapter. The sum is, That the only true God being become unknown to them, as the wisest of them acknowledged, <441723>Acts 17:23, and as our apostle proved against them, the devil, that murderer from the beginning, and enemy of mankind, had, under various pretences, substituted himself in his room, and was become "the god of this world," as he is called, 2<470404> Corinthians 4:4, and had appropriated all the religious devotion and worship of the generality of mankind unto himself; for "the things which the Gentiles sacrificed, they sacrificed to devils, and not to God," as our apostle affirms, 1<461020> Corinthians 10:20, and as may easily be evinced, and I have abundantly manifested it elsewhere. f2 It is acknowledged that some few speculative men among the heathen did seek after God in that horrid darkness wherewith they were encompassed, and labored to reduce their conceptions and notions of his being unto what reason could apprehend of infinite perfections, and what the works of creation and providence could suggest unto them; -- but as they never could come unto any certainty or consistency of notions in their own minds, proceeding but a little beyond conjecture (as is the manner of them who seek after any thing in the dark), much less with one another, to propose any thing unto the world for the use of mankind in these things by common consent; so they could none of them either ever free themselves from the grossest practical idolatry in worshipping the devil, the head of their apostasy from God, or in the least influence the minds of the generality of mankind with any due apprehensions of the divine nature. This is the subject and substance of the apostle's disputation against them, Romans 1. In this state of things, what misery and cohesion the world lived in for many ages, what an endless labyrinth of foolish, slavish superstitions and idolatries it had cast itself into, I have in another discourse particularly declared. f3 With respect hereunto the Scripture is well called by the apostle Peter "a light shining in
40
a dark place," 2<610119> Peter 1:19. It gives unto all men at once a perfect, clear, steady, uniform declaration of God, his being, subsistence, properties, authority, rule, and actings; which evidenceth itself unto the minds and consciences of all whom the god of this world hath not absolutely blinded by the power of prejudices and lusts, confirming them in an enmity unto and hatred of God himself. There is, indeed, no more required to free mankind from this horrible darkness, and enormous conceptions about the nature of God and the worship of idols, but a sedate, unprejudiced consideration of the revelation of these things in the books of the Scripture. We may say, therefore, to all the world, with our prophet,
"When they say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them," <230819>Isaiah 8:19,20.
And this, also, plainly manifests the Scripture to be of a divine original: for if this declaration of God, this revelation of himself and his will, is incomparably the greatest and most excellent benefit that our nature is capable of in this world, more needful for and more useful unto mankind than the sun in the firmament, as to the proper end of their lives and beings; and if none of the wisest men in the world, neither severally nor jointly, could attain unto themselves or make known unto others this knowledge of God, so that we may say with our apostle, that "in the wisdom of God the world by wisdom knew not God," 1<460121> Corinthians 1:21; and whereas those who attempted any such things yet "waxed vain in their imaginations" and conjectures, so that no one person in the world dares own the regulation of his mind and understanding by their notions and conceptions absolutely, although they had all advantages of wisdom and the exercise of reason above those, at least the most of them, who wrote and published the books of the Scripture; -- it cannot, with any pretense of reason, be questioned whether they were given by inspiration from God, as they pretend and plead. There is that done in them which all the world could not do, and without the doing whereof all the world must have been eternally miserable; and who could do this but God? If any one shall judge that that ignorance of God which was among the heathens of old, or is among the Indians at this day, is not so miserable a matter as we
41
make it, or that there is any way to free them from it but by an emanation of light from the Scripture, he dwells out of my present way, upon the confines of atheism, so that I shall not divert unto any converse with him. I shall only add, that whatever notions of truth concerning God and his essence there may be found in those philosophers who lived after the preaching of the gospel in the world, or are at this day to be found among the Mohammedans or other false worshippers in the world, above those of the more ancient Pagans, they all derive from the fountain of the Scripture, and were thence by various means traduced.
(2.) The second end of this doctrine is, to direct mankind in their proper course of living unto God, and attaining that rest and blessedness whereof they are capable, and which they cannot but desire. These things are necessary to our nature, so that without them it were better not to be; for it is better to have no being in the world, than, whilst we have it, always to wander, and never to act towards its proper end, seeing all that is really good unto us consists in our tendency thereunto and our attainment of it. Now, as these things were never stated in the minds of the community of mankind, but that they lived in perpetual confusion; so the inquiries of the philosophers about the chief end of man, the nature of felicity or blessedness, the way of attaining it, are nothing but so many uncertain and fierce digladiations, wherein not any one truth is asserted nor any one duty prescribed that is not spoiled and vitiated by its circumstances and ends. Besides, they never rose up so much as to a surmise of or about the most important matters of religion; without which it is demonstrable by reason that it is impossible we should ever attain the end for which we were made, or the blessedness whereof we are capable. No account could they ever give of our apostasy from Ood, of the depravation of our nature, -- of the cause, or necessary cure of it. In this lost and wandering condition of mankind, the Scripture presenteth itself as a light, rule, and guide unto all, to direct them in their whole course unto their end, and to bring them unto the enjoyment of God; and this it doth with such clearness and evidence as to dispel all the darkness and put an end unto all the confusion of the minds of men (as the sun with rising doth the shades of the night), unless they willfully shut their eyes against it, "loving darkness rather than light, because their deeds are evil:" for all the confusion of the minds of men, to extricate themselves from whence they found out and immixed
42
themselves in endless questions to no purpose, arose from their ignorance of what we were originally, of what we now are, and how we came so to be, by what way or means we may be delivered or relieved, what are the duties of life, or what is required of us in order to our living to God as our chiefest end, and wherein the blessedness of our nature doth consist. All the world was never able to give an answer tolerably satisfactory unto any one of these inquiries, and yet, unless they are all infallibly determined, we are not capable of the least rest or happiness above the beasts that perish. But now all these things are so clearly declared and stated in the Scripture that it comes with an evidence like a light from heaven on the minds and consciences of unprejudiced persons. What was the condition of our nature in its first creation and constitution, with the blessedness and advantage of that condition; how we fell from it, and what was the cause, what is the nature, and what the consequences and effects, of our present depravation and apostasy from God; how help and relief is provided for us herein by infinite wisdom, grace, and bounty; what that help is, how we may be interested in it and made partakers of it; what is that system of duties, or course of obedience unto God, which is required of us, and wherein our eternal felicity doth consist, -- are all of them so plainly and clearly revealed in the Scripture, as in general to leave mankind no ground for doubt, inquiry, or conjecture. Set aside inveterate prejudices from tradition, education, false notions, into the mould whereof the mind is cast, the love of sin, and the conduct of lust, -- which things have an inconceivable power over the minds, souls, and affections of men, -- and the light of the Scripture in these things is like that of the sun at noon-day, which shuts up the way unto all farther inquiry, and efficaciously necessitates unto an acquiescency in it. And, in particular, in that direction which it gives unto the lives of men, in order unto that obedience which they owe to God, and that reward which they expect from him, there is no instance conceivable of any thing conducing thereunto which is not prescribed therein, nor of any thing which is contrary unto it that falls not under its prohibition. Those, therefore, whose desire or interest it is that the bounds and differences of good and evil should be unfixed and confounded; who are afraid to know what they were, what they are, or what they shall come unto; who care to know neither God nor themselves, their duty nor their reward, -- may despise this book, and deny its divine
43
original: others will retain a sacred veneration of it, as of the offspring of God.
4. The testimony of the church may in like manner be pleaded unto the same purpose. And I shall also insist upon it, partly to manifest wherein its true nature and efficacy do consist, and partly to evince the vanity of the old pretense, that even we also, who are departed from the church of Rome, do receive the Scripture upon the authority thereof; whence it is farther pretended, that, on the same ground and reason, we ought to receive whatever else it proposeth unto us.
(1.) The church is said to be the pillar and ground of truth, 1<540315> Timothy 3:15; which is the only text pleaded with any sobriety to give countenance unto the assertion of the authority of the Scripture with respect unto us to depend on the authority of the church. But the weakness of a plea to that purpose from hence hath been so fully manifested by many already that it needs no more to be insisted on. In short, it cannot be so the pillar and ground of truth that the truth should be, as it were, built and rest upon it as its foundation; for this is directly contrary to the same apostle, who teacheth us that the church itself is "built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief corner-stone," <490220>Ephesians 2:20. The church cannot be the ground of truth, and truth the ground of the church, in the same sense or kind. Wherefore, the church is the pillar and ground of truth, in that it holds up and declares the Scriptures and the things contained therein so to be.
(2.) In receiving any thing from a church, we may consider the authority of it, or its ministry. By the authority of the church in this matter, we intend no more but the weight and importance that is in its testimony; as testimonies do vary according to the worth, gravity, honesty, honor, and reputation of them by whom they are given: for to suppose an authority, properly so called, in any church, or all the churches of the world, whereon our reception of the Scripture should depend, as that which gives it authority towards us, and a sufficient warranty to our faith, is a nice imagination; for the authority and truth of God stand not in need nor are capable of any such attestation from men. All they will admit of from the children of men is, that they do humbly submit unto them, and testify their so doing with the reasons of it. The ministry of the church in this
44
matter is that duty of the church whereby it proposeth and declareth the Scripture to be the word of God, and that as it hath occasion, to all the world. And this ministry also may be considered either formally, as it is appointed of God unto this end, and blessed by him; or materially only, as the thing is done, though the grounds whereon it is done and the manner of doing it be not divinely approved.
We wholly deny that we receive the Scripture, or ever did, on the authority of the church of Rome, in any sense whatever, for the reasons that shall be mentioned immediately. But it may be granted that, together with the ministry of other churches in the world, and many other providential means of their preservation and successive communication, we did de facto receive the Scriptures by the ministry of the church of Rome also, seeing they also were in the possession of them; but this ministry we allow only in the latter sense, as an actual means in subserviency unto God's providence, without respect unto any especial institution.
And for the authority of the church in this case, in that sense wherein it is allowed, -- namely, as denoting the weight and importance of a testimony, which, being strengthened by all sorts of circumstances, may be said to have great authority in it, -- we must be careful unto whom or what church we grant or allow it: for let men assume what names or titles to themselves they please, yet if the generality of them be corrupt or flagitious in their lives, and have great secular advantages, which they highly prize and studiously improve, from what they suppose and profess the Scripture to supply them withal, be they called church or what you please, their testimony therein is of very little value, for all men may see that they have an earthly worldly, interest of their own therein; and it will be said that if such persons did know the whole Bible to be a fable (as one pope expressed himself that purpose), they would not forego the profession of it, unless they could more advantage themselves in the world another way. Wherefore, whereas it is manifest unto all that those who have the conduct of the Roman church have made, and do make to themselves, great earthly, temporal advantages, in honor, power, wealth, and reputation in the world, by their profession of the Scripture, their testimony may rationally be supposed to be so far influenced by selfinterest as to be of little validity.
45
The testimony, therefore, which I intend is that of multitudes of persons of unspotted reputation on all other accounts in the world, free from all possibility of impeachment, as unto any designed evil or conspiracy among themselves, with respect unto any corrupt end, and who, having not the least secular advantage by what they testified unto, were absolutely secured against all exceptions which either common reason or common usage among mankind can put in unto any witness whatever. And, to evidence the force that is in this consideration, I shall briefly represent,
[1.] Who they were that gave and do give this testimony, in some especial instances;
[2.] What they gave this testimony unto;
[3.] How, or by what means, they did so: --
[1.] And, in the first place, the testimony of those by whom the several books of the Scripture were written is to be considered. They all of them, severally and jointly, witnessed that what they wrote was received by inspiration from God. This is pleaded by the apostle Peter in the name of them all: 2<610116> Peter 1:16-21,
"We have not followed cunningly-devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eye-witnesses of his majesty. For he received from God the Father honor and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard, when we were with him in the holy mount. We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts: knowing this first, that no prophecy of the Scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost."
This is the concurrent testimony of the writers both of the Old Testament and the New, -- namely, that as they had certain knowledge of the things they wrote, so their writing was by inspiration from God. So, in
46
particular, John beareth witness unto his Revelation: chap. <661909>19:9, 22:6, "These are the true and faithful sayings of God." And what weight is to be laid hereon is declared, <432124>John 21:24, "This is the disciple which testifieth of these things, and wrote these things: and we know that his testimony is true." He testified to the truth of what he wrote; but how was it known to the church, there intended, ("We know that his testimony is true,") that so it was indeed? He was not absolutely autj o>pistov, or "one that was to be believed in merely on his own account;" yet here it is spoken in the name of the church with the highest assurance, "We know that his testimony is true." I answer, This assurance of theirs did not arise merely from his moral or natural endowments or holy counsels, but from the evidence they had of his divine inspiration; whereof we shall treat afterward.
The things pleaded to give force unto this testimony, in particular, are all that such a testimony is capable of, and so many as would require a large discourse by itself to propose, discuss, and confirm them. But supposing the testimony they gave, I shall, in compliance with my own design, reduce the evidences of its truth unto these two considerations:
1st. Of their persons; and,
2dly. Of the manner of their writing: --
1st. As to their persons, they were absolutely removed from all possible suspicion of deceiving or being deceived. The wit of all the atheistical spirits in the world is not able to fix on any one thing that would be a tolerable ground of any such suspicion concerning the integrity of witnesses, could such a testimony be given in any other case; and surmises in things of this nature, which have no pleadable ground for them, are to be looked on as diabolical suggestions or atheistical dreams, or at best the false imaginations of weak and distempered minds. The nature and design of their work; their unconcernment with all secular interests; their unacquaintance with one another; the times and places wherein the things reported by them were done and acted; the facility of convincing them of falsehood if what they wrote in matter of fact, which is the fountain of what else they taught, were not true; the evident certainty that this would have been done, arising from the known desire, ability, will, and interest, of their adversaries so to do, had it been possible to be effected, seeing this would have secured them the victory in the conflicts wherein they were
47
violently engaged, and have put an immediate issue unto all that difference and uproar that was in the world about their doctrine; their harmony among themselves, without conspiracy or antecedent agreement; the miseries which they underwent, most of them without hope of relief or recompense in this world, upon the sole account of the doctrine taught by themselves; with all other circumstances innumerable, that are pleadable to evince the sincerity and integrity of any witnesses whatever, -- do all concur to prove that they did not follow cunningly-devised fables in what they declared concerning the mind and will of God as immediately from himself. To confront this evidence with bare surmises, incapable of any rational countenance or confirmation, is only to manifest what brutish impudence, infidelity, and atheism, are forced to retreat unto for shelter.
2dly. Their style or manner of writing deserves a peculiar consideration; for there are impressed on it all those characters of a divine original that can be communicated unto such an outward adjunct of divine revelation. Notwithstanding the distance of the ages and seasons wherein they lived, the difference of the languages wherein they wrote, with the great variety of their parts, abilities, education, and other circumstances, yet there is upon the whole and all the parts of their writing such gravity, majesty, and authority, mixed with plainness of speech, and absolute freedom from all appearance of affectation of esteem or applause, or any thing else that derives from human frailty, as must excite an admiration in all that seriously consider them. But I have at large elsewhere insisted on this consideration; f4 and have also, in the same place, showed that there is no other writing extant in the world that ever pretended unto a divine original, -- as the apocryphal books under the Old Testament, and some fragments of spurious pieces pretended to be written in the days of the apostles, -- but they are, not only from their matter, but from the manner of their writing, and the plain footsteps of human artifice and weakness therein, sufficient for their own conviction, and do openly discover their own vain pretensions. So must every thing necessarily do which, being merely human, pretends unto an immediate derivation from God. When men have done all they can, these things will have as evident a difference between them as there is between wheat and chaff, between real and painted fire, <242328>Jeremiah 23:28,29.
48
Unto the testimony of the divine writers themselves, we must add that of those who in all ages have believed in Christ through their word; which is the description which the Lord Jesus Christ giveth of his church, <431720>John 17:20. This is the church, -- that is, those who wrote the Scripture, and those who believe in Christ through their word, through all ages, -- which beareth witness to the divine original of the Scripture; and it may be added that we know this witness is true. With these I had rather venture my faith and eternal condition than with any society, any real or pretended church whatever. And among these there is an especial consideration to be had of those innumerable multitudes who, in the primitive times, witnessed this confession all the world over; for they had many advantages above us to know the certainty of sundry matters of fact which the verity of our religion depends upon. And we are directed unto an especial regard of their testimony, which is signalized by Christ himself. In the great judgment that is to be passed on the world, the first appearance is of
"the souls of them that were beheaded for the witness of Jesus, and for the word of God," <662004>Revelation 20:4;
and there is at present an especial regard unto them in heaven upon the account of their witness and testimony, chap. 6:9-11. These were they who, with the loss of their lives by the sword, and other ways of violence, gave testimony unto the truth of the word of God. And to reduce these things unto a natural consideration, who can have the least occasion to suspect all those persons of folly, weakness, credulity, wickedness, or conspiracy among themselves, which such a diffuse multitude was absolutely incapable of? Neither can any man undervalue their testimony but he must comply with their adversaries against them, who were known generally to be of the worst of men. And who is there that believes there is a God and an eternal future state that had not rather have his soul with Paul than Nero, with the holy martyrs than their bestial persecutors? Wherefore, this suffrage and testimony, begun from the first writing of the Scripture, and carried on by the best of men in all ages, and made conspicuously glorious in the primitive times of Christianity, must needs be with all wise men unavoidably cogent, at least unto a due and sedate consideration of what they bear witness unto, and sufficient to scatter all such prejudices as atheism or profaneness may raise or suggest.
49
[2.] What it was they gave testimony unto is duly to be considered; and this was, not only that the book of the Scripture was good, holy, and true, in all the contents of it, but that the whole and every part of it was given by divine inspiration, as their faith in this matter is expressed, 2<610120> Peter 1:20, 21. On this account, and no other, did they themselves receive the Scripture, as also believe and yield obedience unto the things contained in it. Neither would they admit that their testimony was received if the whole world would be content to allow of or obey the Scripture on any other or lower terms; nor will God himself allow of an assent unto the Scripture under any other conception, but as the word which is immediately spoken by himself. Hence, they who refuse to give credit thereunto are said to "belie the LORD, and say, It is not he," <240512>Jeremiah 5:12; yea, to "make God a liar," 1<620510> John 5:10. If all mankind should agree together to receive and make use of this book, as that which taught nothing but what is good, useful, and profitable to human society; as that which is a complete directory unto men in all that they need to believe or do towards God; the best means under heaven to bring them to settlement, satisfaction, and assurance of the knowledge of God and themselves; as the safest guide to eternal blessedness; and therefore must needs be written and composed by persons wise, holy, and honest above all comparison, and such as had such knowledge of God and his will as is necessary unto such an undertaking; -- yet all this answers not the testimony given by the church of believers in all ages unto the Scriptures. It was not lawful for them, it is not for us, so to compound this matter with the world. That the whole Scripture was given by inspiration from God, that it was his word, his true and faithful sayings, was that which, in the first place, they gave testimony unto, and we also are obliged so to do. They never pretended unto any other assurance of the things they professed, nor any other reason of their faith and obedience, but that the Scripture, wherein all these things are contained, was given immediately from God, or was his word; and, therefore, they were always esteemed no less traitors to Christianity who gave up their Bibles to persecutors than those who denied Jesus Christ.
[3.] The manner wherein this testimony was given adds to the importance of it; for, --
50
1st. Many of them, especially in some seasons, gave it in, with sundry miraculous operations. This our apostle pleadeth as a corroboration of the witness given by the first preachers of the gospel unto the truths of it, <580204>Hebrews 2:4, as the same was done by all the apostles together, <440532>Acts 5:32. It must be granted that these miracles were not wrought immediately to confirm this single truth, that the Scripture was given by inspiration of God; but that the end of miracles is to be an immediate witness from heaven, or God's attestation to their persons and ministry by whom they were wrought. His presence with them and approbation of their doctrine were publicly declared by them. But the miracles wrought by the Lord Christ and his apostles, whereby God gave immediate testimony unto the divine mission of their persons and infallible truth of their doctrine, might either not have been written, as most of them were not, or they might have been written and their doctrine recorded in books not given by inspiration from God. Besides, as to the miracles wrought by Christ himself, and most of those of the apostles, they were wrought among them by whom the books of the Old Testament were acknowledged as the oracles of God, and before the writing of those of the New, so that they could not be wrought in the immediate confirmation of the one or the other. Neither have we any infallible testimony concerning these miracles but the Scripture itself, wherein they are recorded; whence it is necessary that we should believe the Scripture to be infallibly true, before we can believe on grounds infallible the miracles therein recorded to be so. Wherefore, I grant that the whole force of this consideration lieth in this alone, that those who gave testimony to the Scripture to be the word of God had an attestation given unto their ministry by these miraculous operations, concerning which we have good collateral security also.
2dly. Many of them confirmed their testimony with their sufferings, being not only witnesses but martyrs, in the peculiar church notion of that word, grounded on the Scripture, <442220>Acts 22:20; <660213>Revelation 2:13; 17:6. So far were they from any worldly advantage by the profession they made and the testimony they gave, as that in the confirmation of them they willingly and cheerfully underwent whatever is evil, dreadful, or destructive to human nature, in all its temporary concerns. It is, therefore, unquestionable that they had the highest assurance of the truth in these things which the mind of man is capable of. The management of this
51
argument is the principal design of the apostle in the whole llth chapter of the Epistle to the Hebrews; for, having declared the nature of faith in general, namely, that it is the "substance of things hoped for, and the evidence of things not seen," verse 1, -- that is, such an assent unto and confidence of invisible things, things capable of no demonstration from sense or reason, as respects divine revelation only, whereinto alone it is resolved, -- for our encouragement thereunto and establishment therein, he produceth a long catalogue of those who did, suffered, and obtained great things thereby. That which he principally insists upon is, the hardships, miseries, cruelties, tortures, and several sorts of deaths, which they underwent, especially from verse 33 to the end. These he calleth a "cloud of witnesses," wherewith "we are compassed about," chap. <581201>12:1, giving testimony unto what we do believe, that is, divine revelation, and in an especial manner to the promises therein contained, unto our encouragement in the same duty, as he there declares. And certainly what was thus testified unto by so many great, wise, and holy persons, and that in such a way and manner, hath as great an outward evidence of its truth as any thing of that nature is capable of in this world.
3dly. They gave not their testimony casually, or on some extraordinary occasion only, or by some one solemn act, or in some one certain way, as other testimonies are given, nor can be given otherwise; but they gave their testimony in this cause in their whole course, in all that they thought, spake, or did in the world, and in the whole disposal of their ways, lives, and actions, -- as every true believer continueth to do at this day. For a man, when he is occasionally called out, to give a verbal testimony unto the divine original of the Scripture, ordering in the meantime the whole course of his conversation, his hopes, designs, aims, and ends, without any eminent respect or regard unto it, his testimony is of no value, nor can have any influence on the minds of sober and considerate men. But when men do manifest and evince that the declaration of the mind of God in the Scripture hath a sovereign divine authority over their souls and consciences, absolutely and in all things, then is their witness cogent and efficacious. There is to me a thousand times more force and weight in the testimony to this purpose of some holy persons, who universally and in all things, with respect unto this world and their future eternal condition, in all their thoughts, words, actions, and ways, do really experiment in
52
themselves, and express to others, the power and authority of this word of God in their souls and consciences, living, doing, suffering, and dying in peace, assurance of mind, and consolation thereon, than in the verbal declaration of the most splendid, numerous church in the world, who evidence not such an inward sense of its power and efficacy. There is, therefore, that force in the real testimony which hath been given in all ages, by all this sort of persons, not one excepted, unto the divine authority of the Scripture, that it is highly arrogant for any one to question the truth of it without evident convictions of its imposture; which no person of any tolerable sobriety did ever yet pretend unto.
5. I shall add, in the last place, the consideration of that success which the doctrine derived solely from the Scripture, and resolved thereinto, hath had in the world upon the minds and lives of men, especially upon the first preaching, of the gospel. And two things offer themselves hereon immediately unto our consideration: --
(1.) The persons by whom this doctrine was successfully carried on in the world; and,
(2.) The way and manner of the propagation of it; both which the Scripture takes notice of in particular, as evidences of that divine power which the word was really accompanied withal.
(1.) For the persons unto whom this work was committed, I mean the apostles and first evangelists, were, as to their outward condition in the world, poor, low, and every way despised; and as unto the endowments of their minds, destitute of all those abilities and advantages which might give them either reputation or probability of success in such an undertaking. This the Jews marked in them with contempt, <440413>Acts 4:13; and the Gentiles also generally despised them on the same account. As they afforded our apostle no better title than that of a "babbler," chap. 17:18, so for a long time they kept up the public vogue in the world, that Christianity was the religion of idiots and men illiterate. But God had another design in this order of things, which our apostle declares upon an admission of the inconsiderable meanness of them unto whom the dispensation of the gospel was committed: 2<470407> Corinthians 4:7, "We have this treasure in earthen vessels, that the excellency of the power may be of God, and not of us." The reason why God would make use of such
53
instruments only in so great a work was, that through their meanness his own glorious power might be more conspicuous. There is nothing more common among men, or more natural unto them, than to admire the excellencies of those of their own race and kind, and a willingness to have all evidences of a divine, supernatural power clouded and hidden from them. If, therefore, there had been such persons employed as instruments in this work, whose powers, abilities, qualifications, and endowments, might have been probably pretended as sufficient, and the immediate causes of such an effect, there would have been no observation of the divine power and glory of God. But he who is not able to discern them in the bringing about of so mighty a work by means so disproportionate thereunto, is under the power of the unrelievable prejudices intimated by our apostle in this case, 2<470403> Corinthians 4:3,4.
(2.) The means which were to be used unto this end, -- namely, the subduing of the world unto the faith and obedience of the gospel, so erecting the spiritual kingdom of Christ in the minds of men who before were under the power and dominion of his adversary, -- must either be force and arms, or eloquence, in plausible, persuasive reasonings. And mighty works have been wrought by the one and the other of them By the former have empires been set up and established in the world, and the superstition of Mohammed imposed on many nations. And the latter also hath had great effects on the minds of many. Wherefore, it might have been expected that those who had engaged themselves in so great a design and work as that mentioned should betake themselves unto the one or other of these means and ways; for the wit of man cannot contrive any way unto such an end but what may be reduced unto one of these two, seeing neither upon the principles of nature nor on the rules of human wisdom or policy can any other be imagined. But even both these ways were abandoned by them, and they declared against the use of either of them: for as outward force, power, and authority, they had none, the use of all carnal weapons being utterly inconsistent with this work and design; so the other way, of persuasive orations, of enticing words, of alluring arts and eloquence, with the like effects of human wisdom and skill, were all of them studiously declined by them in this work, as things extremely prejudicial to the success thereof, 1<460204> Corinthians 2:4,5. But this alone they betook themselves unto, -- they went up and down, preaching to Jews and
54
Gentiles "that Jesus Christ died for our sins, and rose again, according to the Scriptures," chap. <461503>15:3,4. And this they did by virtue of those spiritual gifts which were the hidden powers of the world to come, whose nature, virtue, and power, others were utterly unacquainted withal. This preaching of theirs, this preaching of the cross, both for the subject-matter and manner of it, without art, eloquence, or oratory, was looked on as a marvellous foolish thing, a sweaty kind of babbling, by all those who had got any reputation of learning or cunning amongst men. This our apostle at large discourseth, 1<460117> Corinthians 1:17-31. In this state of things, every thing was under as many improbabilities of success, unto all rational conjectures, as can be conceived. Besides, together with the doctrine of the gospel that they preached, which was new and uncouth unto the world, they taught observances of religious worship, in meetings, assemblies, or conventicles, to that end, which all the laws in the world did prohibit, <441621>Acts 16:21, 18:13. Hereupon, no sooner did the rulers and governors of the world begin to take notice of them and what they did, but they judged that it all tended to sedition, and that commotions would ensue thereon. These things enraged the generality of mankind against them and their converts; who therefore made havoc of them with incredible fury. And yet, notwithstanding all these disadvantages, and against all these oppositions, their doctrine prevailed to subdue the world to the obedience thereof. And there may be added unto all these things one or two considerations from the state of things at that time in the world, which signalize the quality of this work, and manifest it to have been of God; as, --
[1.] That in the New Testament, the writers of it do constantly distribute all those with whom they had to do in this world into Jews and Greeks, which we render Gentiles, the other nations of the world coming under that denomination because of their preeminence on various accounts. Now, the Jews at that time were in solidum possessed of all the true religion that was in the world, and this they boasted of as their privilege, bearing up themselves with the thought and reputation of it everywhere and on all occasions; it being at that time their great business to gain proselytes unto it, whereon also their honor and advantage did depend. The Greeks, on the other side, were in as full a possession of arts, sciences, literature, and all that which the world calls "wisdom," as the Jews were of religion; and
55
they had also a religion, received by a long tradition of their fathers, from time immemorial, which they had variously cultivated and dressed with mysteries and ceremonies, unto their own complete satisfaction. Besides, the Romans, who were the ruling part of the Gentiles, did ascribe all their prosperity and the whole raising of their stupendous empire to their gods and the religious worship they gave unto them; so that it was a fundamental maxim in their policy and rule, that they should prosper or decay according as they observed or were negligent in the religion they received; as, indeed, not only those who owned the true God and his providence, but, before idolatry and superstition had given place unto atheism, all people did solemnly impute all their achievements and successes unto their gods, as the prophet speaks of the Chaldeans, <350111>Habakkuk 1:11; and he who first undertook to record the exploits of the nations of the world doth constantly assign all their good and evil unto their gods, as they were pleased or provoked. The Romans, in especial, boasted that their religion was the cause of their prosperity: "Pietate et religione atque hac una sapientia, qubd deorum hnmortalium numine omnia regi gubernarique perspeximus, omnes gentes nationesque superamus," says their great oracle [orator?] Orat. de Har. Resp., 9. And Dionysius of Halicarnassus, a great and wise historian, giving an account of the religion of the Romans and the ceremonies of their worship, affirms that he doth it unto this end, "that those who have been ignorant of the Roman piety should cease to wonder at their prosperity and successes in all their wars, seeing, by reason of their religion, they had the gods always propitious and succourable unto them," Antiq. Rom. lib. 2. The consideration hereof made them so obstinate in their adherence unto their present religion, that when, after many ages and hundreds of years, some books of Numa, their second king, and principal establisher of their commonwealth, were occasionally found, instead of paying them any respect, they ordered them to be burnt, because one who had perused them took his oath that they were contrary to their present worship and devotion! And this was that which, upon the declension of their empire, after the prevalency of the Christian religion, those who were obstinate in their Paganism reflected severely upon the Christians; the relinquishment of their old religion they fiercely avowed to be the cause of all their calamities; -- in answer unto which calumny, principally, Austin wrote his excellent discourse, De Civitate Dei.
56
In this state of things the preachers of the gospel come among them, and not only bring a new doctrine, under all the disadvantages before mentioned, and, moreover, that he who was the head of it was newly crucified by the present powers of the earth for a malefactor, but also such a doctrine as was expressly to take away the religion from the Jews, and the wisdom from the Greeks, and the principal maxim of polity from the Romans, whereon they thought they had raised their empire! It were easy to declare how all those sects were engaged, in worldly interest, honor, reputation, and principles of safety, to oppose, decry, condemn, and reject, this new doctrine. And if a company of sorry craftsmen were able to fill a whole city with tumult and uproar against the gospel, as they did when they apprehended it would bring in a decay of their trade, <441923>Acts 19:23-41, what can we think was done in all the world by all those who were engaged and enraged by higher provocations? It was as death to the Jews to part with their religion, both on the account of the conviction they had of its truth and the honor they esteemed to accrue to themselves thereby; and for the Greeks to have that wisdom, which they and their forefathers had been laboring in for so many generations, now to be all rejected as an impertinent foolery by the sorry preachments of a few illiterate persons, it raised them unto the highest indignation; and the Romans were wise enough to secure the fundamental maxim of their state. Wherefore the world seemed very sufficiently fortified against the admission of this new and strange doctrine, on the terms whereon it was proposed. There can be no danger, sure, that ever it should obtain any considerable progress. But we know that things fell out quite otherwise; religion, wisdom, and power, with honor, profit, interest, reputation, were all forced to give way to its power and efficacy.
[2.] The world was at that time in the highest enjoyment of peace, prosperity, and plenty, that ever it attained from the entrance of sin; and it is known how from all these things is usually made provision for the flesh to fulfill the lusts thereof. Whatever the pride, ambition, covetousness, sensuality, of any persons could carry them forth to lust after, the world was full of satisfactions for; and most men lived, as in the eager pursuit of their lusts, so in a full supply of what they did require. In this condition the gospel is preached unto them, requiring at once, and that indispensably, a renunciation of all those worldly lusts which before had
57
been the salt of their lives If men designed any compliance with it or interest in it, their pride, ambition, luxury, covetousness, sensuality, malice, revenge, must all be mortified and rooted up. Had it only been a new doctrine and religion, declaring that knowledge and worship of God which they had never heard of before, they could not but be very wary in giving it entertainment; but when withal it required, at the first instant, that for its sake they should "pull out their right eyes, and cut off their right hands," to part with all that was dear and useful unto them, and which had such a prevalent interest in their minds and affections as corrupt lusts are known to have, this could not but invincibly fortify them against its admittance. But yet this also was forced to give place, and all the fortifications of Satan therein were, by the power of the word, cast to the ground, as our apostle expresseth it, 2<471004> Corinthians 10:4, 5, where he gives an account of that warfare whereby the world was subdued to Christ by the gospel. Now, a man that hath a mind to make himself an instance of conceited folly and pride, may talk as though there was in all this no evidence of divine power giving testimony to the Scripture and the doctrine contained in it; but the characters of it are so legible unto every modest and sedate prospect that they leave no room for doubt or hesitation.
But the force of the whole argument is liable unto one exception of no small moment, which must, therefore, necessarily be taken notice of and removed: for whereas we plead the power, efficacy, and prevalency of the gospel in former days, as a demonstration of its divine original, it will be inquired "whence it is that it is not still accompanied with the same power, nor doth produce the same effects; for we see the profession of it is now confined to narrow limits in comparison of what it formerly extended itself unto, neither do we find that it gets ground anywhere in the world, but is rather more and more straitened every day. Wherefore, either the first prevalency that is asserted unto it, and argued as an evidence of its divinity, did indeed proceed from some other accidental causes, in an efficacious though unseen concurrence, and was not by an emanation of power from itself; or the gospel is not at present what it was formerly, seeing it hath not the same effect upon or power over the minds of men as that had of old. We may, therefore, suspend the pleading of this argument
58
from what was done by the gospel formerly, lest it reflect disadvantage upon what we profess at present."
Ans. 1. Whatever different events may fall out in different seasons, yet the gospel is the same as ever it was from the beginning. There is not another book, containing another doctrine, crept into the world instead of that once delivered unto the saints; and whatever various apprehensions men may have, through their weakness or prejudices, concerning the things taught therein, yet are they in themselves absolutely the same that ever they were, and that without the loss or change of a material word or syllable in the manner of their delivery. This I have proved elsewhere, and it is a thing capable of the most evident demonstration. Wherefore, whatever entertainment this gospel meets withal at present in the world, its former prevalency may be pleaded in justification of its divine original.
2. The cause of this event lies principally in the sovereign will and pleasure of God; for although the Scripture be his word, and he hath testified it so to be by his power, put forth and exerted in dispensations of it unto men, yet is not that divine power included or shut up in the letter of it, so that it must have the same effect wherever it comes. We plead not that there is absolutely in itself, its doctrine, the preaching or preachers thereof, such a power, as it were naturally and physically, to produce the effects mentioned; but it is an instrument in the hand of God unto that work which is his own, and he puts forth his power in it and by it as it seems good unto him. And if he do at any time so put forth his divine power in the administration of it, or in the use of this instrument, as that the great worth and excellency of it shall manifest itself to be from him, he giveth a sufficient attestation of it. Wherefore, the times and seasons of the prevalency of the gospel in the world are in the hand and at the sovereign disposal of God; and as he is not obliged (for "who hath known the mind of the Lord, or who hath been his counsellor?") to accompany it with the same power at all times and seasons, so the evidence of his own power going along with it at any time, whilst under an open claim of a divine original, is an uncontrollable approbation of it. Thus, at the first preaching of the word, to fulfill the promises made unto the fathers from the foundation of the world, to glorify his Son Jesus Christ, and the gospel itself which he had revealed, he put forth that effectual divine power in its administration, whereby the world was subdued unto the obedience of it;
59
and the time will come when he will revive the same work of power and grace, to retrieve the world into a subjection to Jesus Christ. And although he doth not in these latter ages cause it to run and prosper among the nations of the world who have not as yet received it, as he did formerly, yet, considering the state of things at present among the generality of mankind, the preservation of it in that small remnant by whom it is obeyed in sincerity is a no less glorious evidence of his presence with it and care over it than was its eminent propagation in days of old.
3. The righteousness of God is in like manner to be considered in these things: for whereas he had granted the inestimable privilege of his word unto many nations, they, through their horrible ingratitude and wickedness, detained the truth in unrighteousness, so that the continuance of the gospel among them was no way to the glory of God, no, nor yet unto their own advantage; for neither nations nor persons will ever be advantaged by an outward profession of the gospel whilst they live in a contradiction and disobedience to its precepts, yea, nothing can be more pernicious to the souls of men. This impiety God is at this day revenging on the nations of the world, having utterly cast off many of them from the knowledge of the truth, and given up others unto "strong delusions to believe lies," though they retain the Scriptures and outward profession of Christianity. How far he may proceed in the same way of righteous vengeance towards other nations also we know not, but ought to tremble in the consideration of it. When God first granted the gospel unto the world, although the generality of mankind had greatly sinned against the light of nature, and had rejected all those supernatural revelations that at any time had been made unto them, yet had they not sinned against the gospel itself nor the grace thereof. It pleased God, therefore, to wink at and pass over that time of their ignorance, so as that his justice should not be provoked by any of their former sins to withhold from them the efficacy of his divine power in the administration of the gospel, whereby he "called them to repentance." But now, after that the gospel hath been sufficiently tendered unto all nations, and hath, either as unto its profession or as unto its power, with the obedience that it requires, been rejected by the most of them, things are quite otherwise stated. It is from the "righteous judgment of God," revenging the sins of the world against the gospel itself, that so many nations are deprived of it, and so many left
60
obstinate in its refusal. Wherefore, the present state of things doth no way weaken or prejudice the evidence given unto the Scripture by that mighty power of God which accompanied the administration of it in the world. For what hath since fallen out, there are secret reasons of sovereign wisdom, and open causes in divine justice, whereunto it is to be assigned.
These things I have briefly called over, and not as though they were all of this kind that may be pleaded, but only to give some instances of those external arguments whereby the divine authority of the Scripture may be confirmed.
Now, these arguments are such as are able of themselves to beget in the minds of men sober, humble, intelligent, and unprejudiced, a firm opinion, judgment, and persuasion, that the Scripture doth proceed from God. Where persons are prepossessed with invincible prejudices, contracted by a course of education, wherein they have imbibed principles opposite and contrary thereunto, and have increased and fortified them by some fixed and hereditary enmity against all those whom they know to own the divinity of the Scripture, -- as it is with Mohammedans and some of the Indians, -- these arguments, it may be, will not prevail immediately to work or effect their assent. It is so with respect unto them also who, out of love unto and delight in those ways of vice, sin, and wickedness, which are absolutely and severely condemned in the Scripture, without the least hope of a dispensation unto them that continue under the power of them, will not take these arguments into due consideration. Such persons may talk and discourse of them, but they never weigh them seriously, according as the importance of the cause doth require; for if men will examine them as they ought, it must be with a sedate judgment that their eternal condition depends upon a right determination of this inquiry. But [as] for those who can scarce get liberty from the service and power of their lusts seriously to consider what is their condition, or what it is like to be, it is no wonder if they talk of these things, after the manner of these days, without any impression on their minds and affections, or influence on the practical understanding. But our inquiry is after what is a sufficient evidence for the conviction of rational and unprejudiced persons, and the defeating of objections to the contrary; which these and the like arguments do every way answer.
61
Some think fit here to stay, -- that is, in these or the like external arguments, or rational motives of faith, such as render the Scriptures so credible as that it is an unreasonable thing not to assent unto them. "That certainty which may be attained on these arguments and motives is," as they say, "the highest which our minds are capable of with respect unto this object, and therefore includes all the assent which is required of us unto this proposition, `That the Scriptures are the word of God,' or all the faith whereby we believe them so to be." When I speak of these arguments, I intend not them alone which I have `resisted on, but all others also of the same kind, some whereof have been urged and improved by others with great diligence; for in the variety of such arguments as offer themselves in this cause, every one chooseth out what seems to him most cogent, and some amass all that they can think on. Now, these arguments, with the evidence tendered in them, are such as nothing but perverse prejudice can detain men from giving a firm assent unto; and no more is required of us but that, according to the motives that are proposed unto us, and the arguments used to that purpose, we come unto a judgment and persuasion, called a moral assurance, of the truth of the Scripture, and endeavor to yield obedience unto God accordingly.
And it were to be wished that there were more than it is feared there are who were really so affected with these arguments and motives, for the truth is, tradition and education practically bear the whole sway in this matter. But yet, when all this is done, it will be said that all this is but a mere natural work, whereunto no more is required but the natural exercise and acting of our own reason and understanding; that the arguments and motives used, though strong, are human and fallible, and, therefore, the conclusion we make from them is so also, and wherein we may be deceived; that an assent grounded and resolved into such rational arguments only is not faith in the sense of the Scripture; in brief, that it is required that we believe the Scriptures to be the word of God with faith divine and supernatural, which cannot be deceived. Two things are replied hereunto: --
1. "That where the things believed are divine and supernatural, so is the faith whereby we believe them or give our assent unto them. Let the motives and arguments whereon we give our assent be of what kind they will, so that the assent be true and real, and the things believed be divine
62
and supernatural, the faith whereby we believe is so also." But this is all one as if, in things natural, a man should say our sight is green when we see that which is so, and blue when we see that which is blue. And this would be so in things moral, if the specification of acts were from their material objects; but it is certain that they are not of the same nature always with the things they are conversant about, nor are they changed thereby from what their nature is in themselves, be it natural or supernatural, human or divine. Now, things divine are only the material object of our faith, as hath been showed before; and by an enumeration of them do we answer unto the question, "What is it that ye do believe?" But it is the formal object or reason el all our acts from whence they are denominated, or by which they are specified. And the formal reason of our faith, assent, or believing, is that which prevails with us to believe, and on whose account we do so, wherewith we answer unto that question, "Why do ye believe?" If this be human authority, arguments highly probable but absolutely fallible, motives cogent but only to beget a moral persuasion, whatever we do believe thereon, our faith is human, fallible, and a moral assurance only. Wherefore it is said, --
2. "That this assent is sufficient, all that is required of us, and contains in it all the assurance which our minds are capable of in this matter; for no farther evidence or assurance is in any case to be inquired after than the subject-matter will bear. And so is it in this case, where the truth is not exposed to sense, nor capable of a scientifical demonstration, but must be received upon such reasons and arguments as carry it above the highest probability, though they leave it beneath science, or knowledge, or infallible assurance, if such a persuasion of mind there be."
But yet I must needs say, that although those external arguments, whereby learned and rational men have proved, or may yet farther prove, the Scripture to be a divine revelation given of God, and the doctrine contained in it to be a heavenly truth, are of singular use for the strengthening of the faith of them that do believe, by relieving the mind against temptations and objections that will arise to the contrary, as also for the conviction of gainsayers; yet to say that they contain the formal reason of that assent which is required of us unto the Scripture as the word of God, that our faith is the effect and product of them, which it rests upon and is resolved
63
into, is both contrary to the Scripture, destructive of the nature of divine faith, and exclusive of the work of the Holy Ghost in this whole matter.
Wherefore, I shall do these two things before I proceed to our principal argument designed: --
1. I shall give some few reasons, proving that the faith whereby we believe the Scripture to be the word of God is not a mere firm moral persuasion, built upon external arguments and motives of credibility, but is divine and supernatural, because the formal reason of it is so also.
2. I shall show what is the nature of that faith whereby we do or ought to believe the Scripture to be the word of God, what is the work of the Holy Spirit about it, and what is the proper object of it. In the first I shall be very brief, for my design is to strengthen the faith of all, and not to weaken the opinions of any.
64
CHAPTER 4.
MORAL CERTAINTY, THE RESULT OF EXTERNAL ARGUMENTS, INSUFFICIENT.
1. DIVINE revelation is the proper object of divine faith. With such faith we can believe nothing but what is so, and what is so can be received no otherwise by us. If we believe it not with divine faith, we believe it not at all. Such is the Scripture, as the word of God, everywhere proposed unto us, and we are required to believe, -- that is, first to believe it so to be, and then to believe the things contained in it; for this proposition, "That the Scripture is the word of God," is a divine revelation, and so to be believed. But God nowhere requires, nor ever did, that we should believe any divine revelation upon such grounds, much less on such grounds and motives only. They are left unto us as consequential unto our believing, to plead with others in behalf of what we profess, and for the justification of it unto the world. But that which he requires our faith and obedience unto, in the receiving of divine revelations, whether immediately given and declared or as recorded in the Scripture, is his own authority and veracity: "I am the LORD;" "Thus saith the high and lofty One;" "Thus saith the LORD;" "To the law and to the testimony;" "This is. my beloved Son, hear ye him;" "All Scripture is given by inspiration of God;" "Believe in the LORD and his prophets." This alone is that which he requires us to resolve our faith into. So when he gave unto us the law of our lives, the eternal and unchangeable rule of our obedience unto him, in the ten commandments, he gives no other reason to oblige us thereunto but this only, "I am the LORD thy God." The sole formal reason of all our obedience is taken from his own nature and our relation unto him; nor doth he propose any other reason why we should believe him, or the revelation which he makes of his mind and will. And our faith is part of our obedience, the root and principal part of it; therefore, the reason of both is the same. Neither did our Lord Jesus Christ nor his apostles ever make use of such arguments or motives for the ingenerating of faith in the minds of men, nor have they given directions for the use of any such arguments to this end and purpose. But when they were accused to have followed "cunninglydevised fables," they appealed unto Moses and the prophets, to the
65
revelations they had themselves received, and those that were before recorded. It is true, they wrought miracles in confirmation of their own divine mission and of the doctrine which they taught; but the miracles of our Savior were all of them wrought amongst those who believed the whole Scripture then given to be the word of God, and those of the apostles were before the writings of the books of the New Testament. Their doctrine, therefore, materially considered, and their warranty to teach it, were sufficiently, yea, abundantly confirmed by them. But divine revelation, formally considered, and as written, was left upon the old foundation of the authority of God who gave it. No such method is prescribed, no such example is proposed unto us in the Scripture, as to make use of these arguments and motives for the conversion of the souls of men unto God, and the ingenerating of faith in them; yes, in some cases, the use of such means is decried as unprofitable, and the sole authority of God, putting forth his power in and by his word, is appealed unto, 1<460204> Corinthians 2:4,5,13, <461436>14:36,37; 2<470407> Corinthians 4:7. But yet, in a way of preparation, subservient unto the receiving the Scripture as the word of God, and for the defense of it against gainsayers and their objections, their use hath been granted and proved. But from first to last, in the Old and New Testament, the authority and truth of God are constantly and uniformly proposed as the immediate ground and reason of believing his revelations; nor can it be proved that he doth accept or approve of any kind of faith or assent but what is built thereon and resolved thereinto. The sum is, We are obliged in a way of duty to believe the Scriptures to be a divine revelation, when they are ministerially or providentially proposed unto us; whereof afterward. The ground whereon we are to receive them is the authority and veracity of God speaking in them; we believe them because they are the word of God. Now, this faith, whereby we so believe, is divine and supernatural, because the formal reason of it is so, -- namely, God's truth and authority. Wherefore, we do not nor ought only to believe the Scripture as highly probable, or with a moral persuasion and assurance, built upon arguments absolutely fallible and human; for if this be the formal reason of faith, namely, the veracity and authority of God, if we believe not with faith divine and supernatural, we believe not at all.
2. The moral certainty treated of is a mere effect of reason. There is no more required unto it but that the reasons proposed for the assent required
66
be such as the mind judgeth to be convincing and prevalent; whence an inferior kind of knowledge, or a firm opinion, or some kind of persuasion which hath not yet gotten an intelligible name, doth necessarrily ensue. There is, therefore, on this supposition, no need of any work of the Holy Ghost to enable us to believe or to work faith in us; for no more is required herein but what necessarily ariseth from a naked exercise of reason. If it be said that the inquiry is not about what is the work of the Spirit of God in us, but concerning the reasons and motives to believing thai are proposed unto us, I answer, it is granted; but what we urge herein is, that the act which is exerted on such motives, or the persuasion which is begotten in our minds by them, is purely natural, and such as requires no especial work of the Holy Ghost in us for the effecting of it. Now, this is not faith, nor can we be said in the Scripture sense to believe hereby, and so, in particular, not the Scriptures to be the word of God; for faith is "the gift of God," and is "not of ourselves," <490208>Ephesians 2:8. It is "given unto some on the behalf of Christ," <500129>Philippians 1:29, and not unto others; <401125>Matthew 11:25, 13:11. But this assent on external arguments and motives is of ourselves, equally common and exposed unto all. "No man can say that Jesus is the Lord, but by the Holy Ghost," 1<461203> Corinthians 12:3; but he who believeth the Scripture truly, aright, and according to his duty, doth say so. No man cometh to Christ, but he that hath "heard and learned of the Father," <430645>John 6:45. And as this is contrary to the Scripture, so it is expressly condemned by the ancient church, particularly by the second Arausican council, can. 5,7:
"Si quis sicut augmentum ita etiam initium fidei, ipsumque credulitatis affectum, non per gratiae donum, id est, per inspirationem Spiritus Sancti, corrigentem voluntatem nostram ab infidelitate ad fidem, ab impietate ad pietatem, sed naturaliter nobis inesse dicit, apostolicis dogmatibus adversarius approbatur." And plainly, can. 7: "Si quis per naturae vigorem bonum aliquod quod ad salutem pertinet vitae eternae, cogitate ut expedit, aut eligere, sive salutari, id est, evangelicae praedicationi consentire posse affirmat absque illuminatione et inspiratione Spiritus Sancti, qui dat omnibus suavitatem consentiendo et credendo veritati, heretico fallitur spiritu."
67
It is still granted that the arguments intended (that is, all of them which are true indeed and will endure a strict examination, for some are frequently made use of in this cause which will not endure a trial) are of good use in their place and unto their proper end, -- that is, to beget such an assent unto the truth as they are capable of effecting; for although this be not that which is required of us in a way of duty, but inferior to it, yet the mind is prepared and disposed by them unto the receiving of the truth in its proper evidence.
3. Our assent can be of no other nature than the arguments and motives whereon it is built, or by which it is wrought in us, as in degree it cannot exceed their evidence. Now, these arguments are all human and fallible. Exalt them unto the greatest esteem possible, yet because they are not demonstrations, nor do necessarily beget a certain knowledge in us (which, indeed, if they did; there were no room left for faith or our obedience therein), they produce an opinion only, though in the highest kind of probability, and firm against objections; for we will allow the utmost assurance that can be claimed upon them. But this is exclusive of all divine faith, as to any article, thing, matter, or object to be believed. For instance, a man professeth that he believes Jesus Christ to be the Son of God. Demand the reason why he doth so, and he will say, "Because God, who cannot lie, hath revealed and declared him so to be." Proceed yet farther, and ask him where or how God hath revealed and declared this so to be; and he will answer, "In the Scripture, which is his word." Inquire now farther of him (which is necessary) wherefore he believes this Scripture to be the word of God, or an immediate revelation given out from him, -- for hereunto we must come, and have somewhat that we may ultimately rest in, excluding in its own nature all farther inquiries, or we can have neither certainty nor stability in our faith; -- on this supposition his answer must be, that he hath many cogent arguments that render it highly probable so to be, such as have prevailed with him to judge it so to be, and whereon he is fully persuaded, as having the highest assurance hereof that the matter will bear, and so doth firmly believe it to be the word of God. Yea, but, it will be replied, all these arguments are in their kind or nature human, and therefore fallible, such as it is possible they may be false; for every thing may be so that is not immediately from the first essential Verity. This assent, therefore, unto the Scriptures as the word of God is human,
68
fallible, and such as wherein we may be deceived. And our assent unto the things revealed can be of no other kind than that we give unto the revelation itself, for thereinto it is resolved, and thereunto it must be reduced; these waters will rise no higher than their fountain. And thus at length we come to believe Jesus Christ to be the Son of God with a faith human and fallible, and which at last may deceive us; which is to "receive the word of God as the word of men, and not as it is in truth, the word of God," contrary to the apostle, 1<520213> Thessalonians 2:13. Wherefore, --
4. If I believe the Scripture to be the word of God with a human faith only, I do no otherwise believe whatever is contained in it, which overthrows all faith properly so called; and if I believe whatever is contained in the Scripture with faith divine and supernatural, I cannot but by the same faith believe the Scripture itself, which removes the moral certainty treated of out of our way. And the reason of this is, that we must believe the revelation and the things revealed with the same kind of faith, or we bring confusion on the whole work of believing. No man living can distinguish in his experience between that faith wherewith he believes the Scripture and that wherewith he believes the doctrine of it, or the things contained in it, nor is there any such distinction or difference intimated in the Scripture itself; but all our believing is absolutely resolved into the authority of God revealing. Nor can it be rationally apprehended that our assent unto the things revealed should be of a kind and nature superior unto that which we yield unto the revelation itself; for let the arguments which it is resolved into be never so evident and cogent, let the assent itself be as firm and certain as can be imagined, yet is it human still and natural, and therein is inferior unto that which is divine and supernatural. And yet, on this supposition, that which is of a superior kind and nature is wholly resolved into that which is of an inferior, and must betake itself on all occasions thereunto for relief and confirmation; for the faith whereby we believe Jesus Christ to be the Son of God is on all occasions absolutely melted down into that whereby we believe the Scriptures to be the word of God.
But none of these things are my present especial design, and therefore I have insisted long enough upon them. I am not inquiring what grounds men may have to build an opinion or any kind of human persuasion upon that the Scriptures are the word of God, no, nor yet how we may prove or maintain them so to be unto gainsayers; but what is required hereunto that
69
we may believe them to be so with faith divine and supernatural, and what is the work of the Spirit of God therein.
But it may be farther said, "That these external arguments and motives are not of themselves, and considered separately from the doctrine which they testify unto, the sole ground and reason of our believing; for if it were possible that a thousand arguments of a like cogency with them were offered to confirm any truth or doctrine, if it had not a divine worth and excellency in itself, they could give the mind no assurance of it. Wherefore it is the truth itself, or doctrine contained in the Scripture, which they testify unto, that animates them and gives them their efficacy; for there is such a majesty, holiness, and excellency, in the doctrines of the gospel, and, moreover, such a suitableness in them unto unprejudiced reason, and such an answerableness unto all the rational desires and expectations of the soul, as evidence their procedure from the fountain of infinite wisdom and goodness. It cannot but be conceived impossible that such excellent, heavenly mysteries, of such use and benefit unto all mankind, should be the product of any created industry. Let but a man know himself, his state and condition, in any measure, with a desire of that blessedness which his nature is capable of, and which he cannot but design, when the Scripture is proposed unto him in the ministry of the church, attested by the argnments insisted on, there will appear unto him in the truths and doctrines of it, or in the things contained in it, such an evidence of the majesty and authority of God as will prevail with him to believe it to be a divine revelation. And this persuasion is such that the mind is established in its assent unto the truth, so as to yield obedience unto all that is required of us. And whereas our belief of the Scripture is in order only to the right performance of our duty, or all that obedience which God expecteth from us, our minds being guided by the precepts and directions, and duly influenced by the promises and threateuings of it thereunto, there is no other faith required of us but what is sufficient to oblige us unto that obedience."
This being, so far as I can apprehend, the substance of what is by some learned men proposed and adhered unto, it shall be briefly examined. And I say here, as on other occasions, that I should rejoice to see more of such a faith in the world as would effectually oblige men unto obedience, out of a conviction of the excellency of the doctrine and the truth of the promises
70
and threatenings of the word, though learned men should never agree about the formal reason of faith. Such notions of truth, when most diligently inquired into are but as sacrifice compared with obedience. But the truth itself is also to be inquired after diligently.
This opinion, therefore, either supposeth what we shall immediately declare, -- namely, the necessity of an internal, effectual work of the Holy Spirit, in the illumination of our minds, so enabling us to believe with faith divine and supernatural, -- or it doth not. If it do, it will be found, as I suppose, for the substance of it, to be coincident with what we shall afterward assert and prove to be the formal reason of believing. However, as it is usually proposed, I cannot absolutely comply with it, for these two reasons, among others: --
1. It belongs unto the nature of faith, of what sort soever it be, that it be built on and resolved into testimony. This is that which distinguisheth it from any other conception, knowledge, or assent of our minds, on other reasons and causes, And if this testimony be divine, so is that faith whereby we give assent unto it, on the part of the object. But the doctrines contained in the Scripture, or the subject-matter of the truth to be believed, have not in them the nature of a testimony, but are the material, not formal, objects of faith, which must always differ. If it be said that these truths or doctrines do so evidence themselves to be from God, as that in and by them we have the witness and authority of God himself proposed unto us to resolve our faith into, I will not farther contend about it, but only say that the authority of God, and so his veracity, do manifest themselves primarily in the revelation itself, before they do so in the things revealed; which is that we plead for.
2. The excellency of the doctrine, or things revealed in the Scriptures, respects not so much the truth of them in speculation as their goodness and suitableness unto the souls of men as to their present condition and eternal end. Now, things under that consideration respect not so much faith as spiritual sense and experience. Neither can any man have a due apprehension of such a goodness suitable unto our constitution and condition, with absolute usefulness in the truth of the Scriptures, but on a supposition of that antecedent assent of the mind unto them which is believing; which, therefore, cannot be the reason why we do believe.
71
But if this opinion proceed not upon the aforesaid supposition (immediately to be proved), but requires no more unto our satisfaction in the truth of the Scriptures, and assent thereon, but the due exercise of reason, or the natural faculties of our minds, about them when proposed unto us, then I suppose it to be most remote from the truth, and that amongst many other reasons, for these that ensue:
1. On this supposition, the whole work of believing would be a work of reason. "Be it so," say some; "nor is it meet it should be otherwise conceived." But if so, then the object of it must be things so evident in themselves and their own nature as that the mind is, as it were, compelled by that evidence unto an assent, and cannot do otherwise. If there be such a light and evidence in the things themselves, with respect unto our reason, in the right use and exercise of it, then is the mind thereby necessitated unto its assent: which both overthrows the nature of faith, substituting an assent upon natural evidence in the room thereof, and is absolutely exclusive of the necessity or use of any work of the Holy Ghost in our believing, which sober Christians will scarcely comply withal.
2. There are some doctrines revealed in the Scripture, and those of the most importance that are so revealed, which concern and contain things so above our reason that, without some previous supernatural disposition of mind, they carry in them no evidence of truth unto mere reason, nor of suitableness unto our constitution and end. There is required unto such an apprehension both the spiritual elevation of the mind by supernatural illumination, and a divine assent unto the authority of the revelation thereon, before reason can be so much as satisfied in the truth and excellency of such doctrines. Such are those concerning the holy Trinity, or the subsistence of one singular essence in three distinct persons, the incarnation of the Son of God, the resurrection of the dead, and sundry others, that are the most proper subjects of divine revelation. There is a heavenly glory in some of these things, which as reason can never thoroughly apprehend, because it is finite and limited, so, as it is in us by nature, it can neither receive them nor delight in them as doctrinally proposed unto us, with all the aids and assistance before mentioned. Flesh and blood reveals not these things unto our minds, but our Father which is in heaven; nor doth any man know these mysteries of the kingdom of God,
72
but he "unto whom it is given;" nor do any learn these things aright, but those that are taught of God.
3. Take our reason singly, without the consideration of divine grace and illumination, and it is not only weak and limited, but depraved and corrupted; and the carnal mind cannot subject itself unto the authority of God in any supernatural revelation whatever.
Wherefore, the truth is, that the doctrines of the gospel, which are purely and absolutely so, are so far from having a convincing evidence in themselves of their divine truth, excellency, and goodness, unto the reason of men as unrenewed by the Holy Ghost, as that they are "foolishness" and most undesirable unto it, as I have elsewhere proved at large. We shall, therefore, proceed.
There are two things considerable with respect unto our believing the Scriptures to be the word of God in a due manner, or according to our duty. The first respects the subject, or the mind of man, how it is enabled thereunto; the other, the object to be believed, with the true reason why we do believe the Scripture with faith divine and supernatural.
The first of these, must of necessity fall under our consideration herein, as that without which, whatever reasons, evidences, or motives are proposed unto us, we shall never believe in a due manner: for whereas the mind of man, or the minds of all men, are by nature depraved, corrupt, carnal, and enmity against God, they cannot of themselves, or by virtue of any innate ability of their own, understand or assent unto spiritual things in a spiritual manner; which we have sufficiently proved and confirmed before. Wherefore, that assent which is wrought in us by mere external arguments, consisting in the rational conclusion and judgment which we make upon their truth and evidence, is not that faith wherewith we ought to believe the word of God.
Wherefore, that we may believe the Scriptures to be the word of God according to our duty, as God requireth it of us, in a useful, profitable, and saving manner, above and beyond that natural, human faith and assent which is the effect of the arguments and motives of credibility before insisted on, with all others of the like kind, there is and must be wrought in us, by the power of the Holy Ghost, faith supernatural and divine, whereby
73
we are enabled so to do, or rather whereby we do so. This work of the Spirit of God, as it is distinct from, so in order of nature it is antecedent unto, all divine objective evidence of the Scriptures being the word of God, or the formal reason moving us to believe it. Wherefore, without it, whatever arguments or motives are proposed unto us, we cannot believe the Scriptares to be the word of God in a due manner, and as it is in duty required of us.
Some, it may be, will suppose these things ajprosdion> usa, "out of place," and impertinent unto our present purpose; for while we are inquiring on what grounds we believe the Scripture to be the word of God, we seem to flee to the work of the Holy Ghost in our own minds, which is irrational But we must not be ashamed of the gospel, nor of the truth of it, because some do not understand or will not duly consider what is proposed. It is necessary that we should return unto the work of the Holy Spirit, not with peculiar respect unto the Scriptures that are to be believed, but unto our own minds and that faith wherewith they are to be believed; for it is not the reason why we believe the Scriptures, but the power whereby we are enabled so to do, which at present we inquire after: --
1. That the faith whereby we believe the Scripture to be the word of God is wrought in us by the Holy Ghost can be denied only on two principles or suppositions: --
(1.) That it is not faith divine and supernatural whereby we believe them so to be, but only we have other moral assurance thereof.
(2.) That this faith divine and supernatural is of ourselves, and is not wrought in us by the Holy Ghost.
The first of these hath been already disproved, and shall be farther evicted afterward, and, it may be, they are very few who are of that judgment; for, generally, whatever men suppose the prime object, principal motive, and formal reason, of that faith to be, yet that it is divine and supernatural they all acknowledge. And as to the second, what is so, it is of the operation of the Spirit of God; for to say it is divine and supernatural is to say that it is not of ourselves, but that it is the grace and gift of the Spirit of God, wrought in us by his divine and supernatural power. And those of the church of Rome, who would resolve our faith in this matter
74
objectively into the authority of their church, yet subjectively acknowledge the work of the Holy Spirit ingenerating faith in us, and that work to be necessary to our believing the Scripture in a due manner.
"Externae omnes et humanae persuasiones non sunt satis ad credendum, quantumcunque ab hominibus competenter ea que sunt fidei proponantur. Sed necessaria est insuper causa interior, hoc est divinum quoddam lumen incitans ad credendum, et oculi quidam interai Dei beneficio ad videndum dati," saith Canus, Loc. Theol., lib. 2 cap. 8;
nor is there any of the divines of that church which diment herein. We do not, therefore, assert any such divine formal reason of believing, as that the mind should not stand in need of supernatural assistance enabling it to assent thereunto; nay, we affirm that without this there is in no man any true faith at all, let the arguments and motives whereon he believes be as forcible and pregnant with evidence as can be imagined. It is in this case as in things natural; neither the light of the sun, nor any persuasive arguments unto men to look up unto it, will enable them to discern it unless they are endued with a due visive faculty.
And this the Scripture is express in beyond all possibility of contradiction, neither is it, that I know of, by any as yet in express terms denied; for, indeed, that all which is properly called faith, with respect unto divine revelation, and is accepted with God as such, is the work of the Spirit of God in us, or is bestowed on us by him, cannot be questioned by any who own the gospel. I have also proved it elsewhere so fully and largely as that I shall give it at present no other confirmation but what will necessarily fall in with the description of the nature of that faith whereby we do believe, and the way or manner of its being wrought in us,
2. The work of the Holy Ghost unto this purpose consists in the saving illumination of the mind; and the effect of it is a supernatural light, whereby the mind is renewed: see <451202>Romans 12:2; <490118>Ephesians 1:18,19, 3:16-19. It is called a "heart to understand, eyes to see, ears to hear," <052904>Deuteronomy 29:4; the "opening of the eyes of our understanding," <490118>Ephesians 1:18; the "giving of an understanding,'" 1<620520> John 5:20. Hereby we are enabled to discern the evidences of the divine original and authority of the Scripture that are in itself, as well as assent unto the truth
75
contained in it; and without it we cannot do so, for "the natural man receiveth not the things of the Spirit of God, for they are foolishness unto him, neither can he know them, because they are spiritually discerned," 1<460214> Corinthians 2:14; and unto this end it is written in the prophets that "we shall be all taught of God," <430645>John 6:45. That there is a divine and heavenly excellency in the Scripture cannot be denied by any who, on any grounds or motives whatever, do own its divine original: for all the works of God do set forth his praise, and it is impossible that any thing should proceed immediately from him but that there will be express characters of divine excellencies upon it; and as to the communication of these characters of himself, he hath "magnified his word above all his name." But these we cannot discern, be they in themselves never so illustrious, without the effectual communication of the light mentioned unto our minds, -- that is, without divine, supernatural illumination.
Herein "he who commanded the light to shine out of darkness shineth in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ," 2<470406> Corinthians 4:6. He irradiates the mind with a spiritual light, whereby it is enabled to discern the glory of spiritual things. This they cannot do "in whom the god of this world hath blinded the eyes of them that believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine into them," verse 4. Those who are under the power of their natural darkness and blindness, especially where there are in them also superadded prejudices, begotten and increased by the craft of Satan, as there are in the whole world of unbelievers, cannot see or discern that divine excellency in the Scripture, without an apprehension whereof no man can believe it aright to be the word of God. Such persons may assent unto the truth of the Scripture and its divine original upon external arguments and rational motives, but believe it with faith divine and supernatural, on those arguments and motives only, they cannot.
There are two things which hinder or disenable men from believing with faith divine and supernatural, when any divine revelation is objectively proposed unto them: -- First, The natural blindness and darkness of their minds, which are come upon all by the fall, and the depravation of their nature that ensued thereon. Secondly, The prejudices that, through the craft of Satan, the god of this world, their minds are possessed with, by
76
traditions, education, and converse in the world. This last obstruction or hinderance may be so fat removed by external arguments and motives of credibility, as that men may upon them attain unto a moral persuasion concerning the divine original of the Scripture; but these arguments cannot remove or take away the native blindness of the mind, which is removed by their renovation and divine illumination alone. Wherefore, none, I think, will positively affirm that we can believe the Scripture to be the word of God, in the way and manner which God requireth, without a supernatural work of the Holy Spirit upon our minds in the illumination of them. So David prays that God would
"open his eyes, that he might behold wondrous things out of the law," <19B918>Psalm 119:18;
that he would "make him understand the way of his precepts," verse 27; that he would "give him understanding, and he should keep the law," verse 34. So the Lord Christ also
"opened the understanding of his disciples, that they might understand the Scriptures," <422445>Luke 24:45;
as he had affirmed before that it was given unto some to know the mysteries of the kingdom of God, and not unto others, <401125>Matthew 11:25, 13:11. And neither are these things spoken in vain, nor is the grace intended in them needless.
The communication of this light unto us the Scripture calleth revealing and revelation: <401125>Matthew 11:25, "Thou hast hid these things from the wise and prudent, and hast revealed them unto babes;" that is, given them to understand the mysteries of the kingdom of heaven, when they were preached unto them. And "no man knoweth the Father, but he to whom the Son will reveal him," verse 27. So the apostle prayeth for the Ephesians,
"that God would give them the Spirit of wisdom and revelation in the knowledge of Christ, that, the eyes of their understanding being enlightened, they might know," etc., chap. <490117>1:17-19.
It is true, these Ephesians were already believers, or considered by the apostle as such; but if he judged it necessary to pray for them that they
77
might have "the Spirit of wisdom and revelation to enlighten the eyes of their understanding," with respect unto farther degrees of faith and knowledge, or, as he speaks in another place, that they might come unto
"the full assurance of understanding, to the acknowledgment of the mystery of God," <510202>Colossians 2:2,
then it is much more necessary to make them believers who before were not so, but utter strangers unto the faith.
But as a pretense hereof hath been abused, as we shall see afterward, so the pleading of it is liable to be mistaken; for some are ready to apprehend that this retreat unto a Spirit of revelation is but a pretense to discard all rational arguments, and to introduce enthusiasm into their room. Now, although the charge be grievous, yet, because it is groundless, we must not forego what the Scripture plainly affirms and instructs us in, thereby to avoid it Scripture testimonies may be expounded according to the analogy of faith; but denied or despised, seem they never so contrary unto our apprehension of things, they must not be. Some, I confess, seem to disregard both the objective work of the Holy Spirit in this matter (whereof we shall treat afterward) and his subjective work also in our minds, that all things may be reduced unto sense and reason. But we must grant that a "Spirit of wisdom and revelation" to open the eyes of our understanding is needful to enable us to believe the Scripture to be the word of God in a due manner, or forego the gospel; and our duty it is to pray continually for that Spirit, if we intend to be established in the faith thereof.
But yet we plead not for external immediate revelations, such as were granted unto the prophets, apostles, and other penmen of the Scripture. The revelation we intend differs from them both in its especial subject and formal reason or nature, -- that is, in the whole kind; for,
1. The subject-matter of divine, prophetical revelation by a zeopneustia> , or "immediate divine inspiration," are things not made known before. Things they were "hid in God," or the counsels of his will, and "revealed anto the apostles and prophets by the Spirit," <490305>Ephesians 3:5,9,10. Whether they were doctrines or things, they were, at least as unto their present circumstances, made known from the counsels of God by their
78
revelation. But the matter and subject of the revelation we treat of is nothing but what is already revealed. It is an internal revelation of that which is outward and antecedent unto it; beyond the bounds thereof it is not to be extended. And if any pretend unto immediate revelations of things not before revealed, we have no concernment in their pretences.
2. They differ likewise in their nature or kind: for immediate, divine, prophetical revelation, consisted in an immediate inspiration or afflatus, or in visions and voices from heaven, with a power of the Holy Ghost transiently affecting their minds and guiding their tongues and hands to whom they were granted, whereby they received and represented divine impressions, as an instrument of music doth the skill of the hand whereby it is moved; the nature of which revelation I have more fully discoursed elsewhere; -- but this revelation of the Spirit consists in his effectual operation, freeing our minds from darkness, ignorance, and prejudice, enabling them to discern spiritnal things in a due manner. And such a Spirit of revelation is necessary unto them who would believe aright the Scripture, or any thing else that is divine and supernatural contained therein. And if men who, through the power of temptations and prejudices, are in the dark, or at a loss as to the great and fundamental principle of all religion, -- namely, the divine original and authority of the Scripture, -- will absolutely lean unto their own understandings, and have the whole difference determined by the natural powers and faculties of their own souls, without seeking after divine aid and assistance, or earnest prayer for the Spirit of wisdom and revelation to open the eyes of their understandings, they must be content to abide in their uncertainties, or to come off from them without any advantage to their souls. Not that I would deny unto men, or take them off from, the use of their reason in this matter; for what is their reason given unto them for, unless it be to use it in those things which are of the greatest importance unto them? only, I must crave leave to say that it is not sufficient of itself to enable us to the performance of this duty, without the immediate aid and assistance of the Holy Spirit of God.
If any one, upon these principles, shall now ask us wherefore we believe the Scripture to be the word of God; we do not answer, "It is because the Holy Ghost hath enlightened our minds, wrought faith in us, and enabled us to believe it." Without this, we say, indeed, did not the Spirit of God so
79
work in us and upon us, we neither should nor could believe with faith divine and supernatural If God had not opened the heart of Lydia, she would not have attend, ed unto the things preached by Paul, so as to have received them. And without it the light oftentimes shines in darkness, but the darkness com-prebends it not. But this neither is nor can be the formal object of our faith, or the reason why we believe the Scripture to be of God, or any thing else; neither do we nor can we rationally answer by it unto this question, why we do believe. This reason must be something external and evidently proposed unto us; for whatever ability of spiritual assent there be in the understanding, which is thus wrought in it by the Holy Ghost, yet the understanding cannot assent unto any thing with any kind of assent, natural or supernatural, but what is outwardly proposed unto it as true, and that with sufficient evidence that it is so. That, therefore, which proposeth any thing unto us as true, with evidence of that truth, is the formal object of our faith, or the reason why we do believe, and what is so proposed must be evidenced to be true, or we cannot believe it; and according to the nature of that evidence such is our faith, -- human if that be human, and divine if that be so. Now, nothing of this is done by that saving light which is infused into our minds; and it is, therefore, not the reason why we believe what we do so.
Whereas, therefore, some, who seem to conceive that the only general ground of believing the Scripture to be the word of God doth consist in rational arguments and motives of credibility, do grant that private persons may have their assurance hereof from the illumination of the Holy Ghost, though it be not pleadable to others, they grant what is not, that I know of, desired by any, and which in itself is not true; for this work consisting solely in enabling the mind unto that kind of assent which is faith divine and supernatural, on supposition of an external formal reason of it duly proposed, is not the reason why any do believe, nor the ground whereinto their faith is resolved.
It remains only that we inquire whether our faith in this matter be not resolved into an immediate internal testimony of the Holy Ghost, assuring us of the divine original and authority of the Scripture, distinct from the work of spiritual illumination, before described; for it is the common opinion of protestant divines that the testimony of the Holy Ghost is the ground whereon we believe the Scripture to be the word of God, and in
80
what sense it is so shall be immediately declared. But hereon are they generally charged, by those of the church of Rome and others, that they resolve all the ground and assurance of faith into their own particular spirits, or the spirit of every one that will pretend thereunto; and this is looked upon as a sufficient warranty to reproach them with giving countenance unto enthusiams, and exposing the minds of men to endless delusiona Wherefore, this matter must be a little farther inquired into. And, --
"By an internal testimony of the Spirit, an extraordinary afflatus or new immediate revelation may be intended. Men may suppose they have, or ought to have, an internal particular testimony that the Scripture is the word of God, whereby, and whereby alone, they may be infallibly assured that so it is. And this is supposed to be of the same nature with the revelation made unto the prophets and penmen of the Scripture; for it is neither an external proposition of truth nor an internal ability to assent unto such a proposition, and besides these there is no divine operation in this kind but an immediate prophetical inspiration or revelation. Wherefore, as such a revelation or immediate testimony of the Spirit is the only reason why we do believe, so it is that alone which our faith rests on and is resolved into."
This is that which is commonly imputed unto those who deny either the authority of the church, or any other external arguments or motives of credibility, to be the formal reason of our faith. Howbeit there is no one of them, that I know of, who ever asserted any such thing; and I do, therefore, deny that our faith is resolved into any such private testimony, immediate revelation, or inspiration of the Holy Ghost, and that for the ensuing reasons: --
1. Since the finishing of the canon of the Scripture, the church is not under that conduct as to stand in need of such new extraordinary revelations It doth, indeed, live upon the internal gracious operations of the Spirit, enabling us to understand, believe, and obey the perfect, complete revelation of the will of God already made; but new revelations it hath neither need nor use of; -- and to suppose them, or a necessity of them, not only overthrows the perfection of the Scripture, but also leaveth us
81
uncertain whether we know all that is to be believed in order unto salvation, or our whole duty, or when we may do so; for it would be our duty to live all our days in expectation of new revelations, wherewith neither peace, assurance, nor consolation is consistent.
2. Those who are to believe will not be able, on this supposition, to secure themselves from delusion, and from being imposed on by the deceits of Satan; for this new revelation is to be tried by the Scripture, or it is not. If it be to be tried and examined by the Scripture, then doth it acknowledge a superior rule, judgment, and testimony, and so cannot be that which our faith is ultimately resolved into. If it be exempted from that rule of trying the spirits, then, --
(1.) It must produce the grant of this exemption, seeing the rule is extended generally unto all things and doctrines that relate unto faith or obedience.
(2.) It must declare what are the grounds and evidences of its own aujtopistia> , or "self-credibility," and how it may be infallibly or assuredly distinguished from all delusions; which can never be done. And if any tolerable countenance could be given unto these things, yet we shall show immediately that no such private testimony, though real, can be the formal object of faith or reason of believing.
3. It hath so fallen out, in the providence of God, that generally all who have given up themselves, in any things concerning faith or obedience, unto the pretended conduct of immediate revelations, although they have pleaded a respect unto the Scripture also, have been seduced into opinions and practices directly repugnant unto it; and this, with all persons of sobriety, is sufficient to discard this pretense.
But this internal testimony of the Spirit is by others explained quite in another way; for they say that besides the work of the Holy Ghost before insisted on, whereby he takes away our natural blindness, and, enlightening our minds, enables us to discern the divine excellencies that are in the Scripture, there is another internal efficiency of his, whereby we are moved, persuaded, and enabled to believe. Hereby we are taught of God, so as that, finding the glory and majesty of God in the word, our hearts do, by an ineffable power, assent unto the truth without any
82
hesitation. And this work of the Spirit carrieth its own evidence in itself, producing an assurance above all human judgment, and such as stands in need of no farther arguments or testimonies. This faith rests on and is resolved into. And this some learned men seem to embrace, because they suppose that the objective evidence which is given in the Scripture itself is only moral, or such as can give only a moral assurance. Whereas, therefore, faith ought to be divine and supernatural, so must that be whereinto it is resolved; yea, it is so alone from the formal reason of it. And they can apprehend nothing in this work that is immediately divine but only this internal testimony of the Spirit, wherein God himself speaks unto our hearts.
But yet neither, as it is so explained, can we allow it to be the formal object of faith, nor that wherein it doth acquiesce; for, --
1. It hath not the proper nature of a divine testimony. A divine work it may be, but a divine testimony it is not; but it is of the nature of faith to be built on an external testimony. However, therefore, our minds may be established, and enabled to believe firmly and steadfastly, by an ineffable internal work of the Holy Ghost, whereof also we may have a certain experience, yet neither that work nor the effect of it can be the reason why we do believe nor whereby we are moved to believe, but only that whereby we do believe.
2. That which is the formal object of faith, or reason whereon we believe, is the same, and common unto all that do believe; for our inquiry is not how or by what means this or that man came to believe, but why any one or every one ought so to do unto whom the scripture is proposed. The object proposed unto all to be believed is the same; and the faith required of all in a way of duty is the same, or of the same kind and nature; and therefore the reason why we believe must be the same also. But, on this supposition, there must be as manydistinct reasons of believing as there are believers.
3. On this supposition, it cannot be the duty of any one to believe the Scripture to be the word of God who hath not received this internal testimony of the Spirit; for where the true formal reason of believing is not proposed unto us, there it is not our duty to believe. Wherefore, although the Scripture be proposed as the word of God, yet is it not our duty to
83
believe it so to be until we have this work of the Spirit in our hearts, in case that be the formal reason of believing. But not to press any farther how it is possible men may be deceived and deluded in their apprehensions of such an internal testimony of the Spirit, especially if it be not to be tried by the Scripture, -- which if it be, it loseth its autj opisti>a, or "self-credibility," or if it be, it casteth us into a circle, which the Papists charge us withal, -- it cannot be admitted as the formal object of our faith, because it would divert us from that which is public, proper, every way certain and infallible.
However, that work of the Spirit which may be called an internal real testimony is to be granted as that which belongs unto the stability and assurance of faith; for if he did no otherwise work in us or upon us but by the communication of spiritual light unto our minds, enabling us to discern the evidences that are in the Scripture of its own divine original, we should often be shaken in our assent and moved from our stability: for whereas our spiritual darkness is removed but in part, and at best, whilst we are here, we see things but darkly, as in a glass, all things believed having some sort of inevidence or obscurity attending them; and whereas temptations will frequently shake and disturb the due respect of the faculty unto the object, or intepose mists and clouds between them, -- we can have no assurance in believing, unless our minds are farther established by the Holy Ghost. He doth, therefore, two ways assist us in believing, and ascertain our minds of the things believed, so as that we may hold fast the beginning of our confidence firm and steadfast unto the end; for, --
1. He gives unto believers a spiritual sense of the power and reality of the things believed, whereby their faith is greatly established; and although the divine witness, whereunto our faith is ultimately resolved, doth not consist herein, yet it is the greatest corroborating testimony whereof we are capable. This is that which brings us unto the "riches of the full assurance of understanding," <510202>Colossians 2:2; as also 1<520105> Thessalonians 1:5. And on the account of this spiritual experience is our perception of spiritual things so often expressed by acts of sense, as tasting, seeing, feeling, and the like means of assurance in things natural. And when believers have attained hereunto, they do find the divine wisdom, goodness, and authority of God so present unto them as that they need neither argument, nor motive, nor any thing else, to persuade them unto or
84
confirm them in believing. And whereas this spiritual experience, which believers obtain through the Holy Ghost, is such as cannot rationally be contended about, seeing those who have received it cannot fully express it, and those who have not cannot understand it, nor the efficacy which it hath to secure and establish the mind, it is left to be determined on by them alone who have their "senses exercised to discern good and evil." And this belongs unto the internal subjective testimony of the Holy Ghost.
2. He assists, helps, and relieves us, against temptations to the contrary, so as that they shall not be prevalent. Our first prime assent unto the divine authority of the Scripture, upon its proper grounds and reasons, will not secure us against future objections and temptations unto the contrary, from all manner of causes and occasions. David's faith was so assaulted by them as that "he said in his haste that all men were liars;" and Abraham himself, after he had received the promise that "in his seed all nations should be blessed," was reduced unto that anxious inquiry, "Lord GOD, what wilt thou give me, seeing I go childless?" <011502>Genesis 15:2; and Peter was so winnowed by Satan, that although his faith failed not, yet he greatly failed and fainted in its exercise. And we all know what fears from within, what fightings from without, we are exposed unto in this matter. And of this sort are all those atheistical objections against the Scripture which these days abound withal, which the devil useth as fiery darts to inflame the souls of men and to destroy their faith; and, indeed, this is that work which the powers of hell are principally engaged in at this day. Having lopped off many branches, they now lay their are to the root of faith; and hence, in the midst of the profession of Christian religion, there is no greater controversy than whether the Scriptures are the word of God or not. Against all these temptations doth the Holy Ghost give in such a continual supply of spiritual strength and assistance unto believers as that they shall at no time prevail, nor their faith totally fail. In such cases the Lord Christ intercedes for us that our faith fail not, and God's grace is sufficient against the buffetings of these temptations; and herein the fruit of Christ's intercession, with the grace of God and its efficiency, are communicated unto us by the Holy Ghost. What are those internal aids whereby he establisheth and assureth our minds against the force and prevalency of objections and temptations against the divine authority of
85
the Scripture, how they are communicated unto us and received by us, this is no place to declare in particular. It is in vain for any to pretend unto the name of Christians by whom they are denied. And these also have the nature of an internal, real testimony, whereby faith is established.
And because it is somewhat strange that, after a long, quiet possession of the professed faith, and assent of the generality of the minds of men thereunto, there should now arise among us such an open opposition unto the divine authority of the Scriptures as we find there is by experience, it may not be amiss in our passage to name the principal causes or occasions hereof; for if we, should bring them all into one reckoning, as justly we may, who either openly oppose it and reject it, or who use it or neglect it at their pleasure, or who set up other guides in competition with it or above it, or otherwise declare that they have no sense of the immediate authority of God therein, we shall find them to be like the Moors or slaves in some countries or plantations, -- they are so great in number and force above their rulers and other inhabitants, that it is only want of communication, with confidence, and some distinct interests, that keep them from casting off their yoke and restraint. I shall name three causes only of tlns surprising and perilous event: --
1. A long-continued outward profession of the truth of the Scripture, without an inward experience of its power, betrays men at length to question the truth itself, at least not to regard it as divine. The owning of the Scripture to be the word of God bespeaks a divine majesty, authority, and power, to be present in it and with it. Wherefore, after men who have for a long time so professed do find that they never had any real experience of such a divine presence in it by any effects upon their own minds, they grow insensibly regardless of it, or allow it a very common place in their thoughts When they have worn off the impressions that were on their minds from tradition, education, and custom, they do for the future rather not oppose it than in any way believe it. And when once a reverence unto the word of God on the account of its authority is lost, an assent unto it on the account of its truth will not long abide. And all such persons, under a concurrence of temptations and outward occasions, will either reject it or prefer other guides before it.
86
2. The power of lust, rising up unto a resolution of living in those sins whereunto the Scripture doth unavoidably annex eternal ruin, hath prevailed with many to cast off its authority: for whilst they are resolved to live in an outrage of sin, to allow a divine truth and power in the Scripture is to cast themselves under a present torment, as well as to ascertain their future misery; for no other can be his condition who is perpetually sensible that God always condemns him in all that he cloth, and will assuredly take vengeance on him, -- which is the constant language of the Scripture concerning such persona Wherefore, although they will not immediately fall into an open atheistical opposition unto it, as that which, it may be, is not consistent with their interest and reputation in the world, yet, looking upon it as the devils did on Jesus Christ, as that which "comes to torment them before the time," they keep it at the greatest distance from their thoughts and minds, until they have habituated themselves unto a contempt of it. There being, therefore, an utter impossibility of giving any pretense of reconciliation between the owning of the Scripture to be the word of God, and a resolution to live in an excess of known sin, multitudes suffer their minds to be bribed by their corrupt affections to a relinquishment of any regard unto it
3. The scandalous quarrels and disputations of those of the church of Rome against the Scripture and its authority have contributed much unto the ruin of the faith of many. Their great design is, by all means to secure the power, authority, and infallibility of their church. Of these they say continually, as the apostle in another case of the mariners, "Unless these stay in the ship, we cannot be saved." Without an acknowledgment of these things, they would have it that men can neither at present believe nor be saved hereafter. To secure this interest, the authority of the Scripture must be by all means questioned and impaired. A divine authority in itself they will allow it, but with respect unto us it hath none but what it obtains by the suffrage and testimony of their church But whereas authority is ejk tw~n pro>v ti, and consists essentially in the relation and respect which it hath unto others, or those that are to be subject unto it, to say that it hath an authority in itself but none towards us, is not only to deny that it hath any authority at all, but also to reproach it with an empty name. They deal with it as the soldiers did with Christ: they put a crown on his head, and clothed him with a purple robe, and bowing the
87
knee before him mocked him, saying, "Hail, king of the Jews!" They ascribe unto it the crown and robe of divine authority in itself, but not towards any one person in the world. So, if they please, God shall be God, and his word be of some credit among men. Herein they seek continually to entangle those of the weaker sort by urging them vehemently with this question, "How do you know the Scripture to be the word of God?" and have in continual readiness a number of sophistical artifices to weaken all evidences that shall be pleaded in its behalf. Nor is that all, but on all occasions they insinuate such objections against it, from its obscurity, imperfection, want of order, difficulties, and seeming contradictions in it, as are suited to take off the minds of men from a firm assent unto it or reliance on it; as if a company of men should conspire, by crafty multiplied insinuations, divulged on all advantages, to weaken the reputation of a chaste and sober matron, although they cannot deprive her of her virtue, yet, unless the world were wiser than for the most part it appears to be, they will insensibly take off from her due esteem. And this is as bold an attempt as can well be made in any case; for the first tendency of these courses is to make men atheists, after which success it is left at uncertain hazard whether they will be Papists or no. Wherefore, as there can be no greater nor more dishonorable reflection made on Christian religion than that it hath no other evidence or testimony of its truth but the authority and witness of those by whom it is at present professed, and who have notable worldly advantages thereby; so the minds of multitudes are secretly influenced by the poison of these disputes to think it no way necessary to believe the Scripture to be the word of God, or at least are shaken off from the grounds whereon they have professed it so to be. And the like disservice is done unto faith and the souls of men by such as advance a light within, or immediate inspiration, into competition with it or the room of it; for as such imaginations take place and prevail in the minds of men, so their respect unto the Scripture and all sense of its divine authority do decay, as experience doth openly manifest.
It is, I say, from an unusual concurrence of these and the like causes and occasions that there is at present among us such a decay in, relinquishment of, and opposition unto the belief of the Scripture, as, it may be, former ages could not parallel.
88
But against all these objections and temptations the minds of true believers are secured, by supplies of spiritual light, wisdom, and grace from the Holy Ghost.
There are several other especial gracious actings of the Holy Spirit on the minds of believers, which belong also unto this internal real testimony whereby their faith is established. Such are his "anointing'' and "sealing" of them, his "witnessing with them," and his being an "earnest" in them; all which must be elsewhere spoken unto. Hereby is our faith every day more and more increased and established. Wherefore, although no internal work of the Spirit can be the formal reason of our faith, or that which it is resolved into, yet is it such as without it we can never sincerely believe as we ought, nor be established in believing against temptations and objections.
And with respect unto this work of the Holy Ghost it is that divines at the first reformation did generally resolve our faith of the divine authority of the Scripture into the testimony of the Holy Spirit. But this they did not do exclusively unto the proper use of external arguments and motives of credibility, whose store indeed is great, and whose fountain is inexhaustible; for they arise from all the undubitable notions that we have of God or ourselves, in reference unto our present duty or future happiness. Much less did they exclude that evidence thereof which the Holy Ghost gives unto it in and by itself. Their judgment is well expressed in the excellent words of one of them.
"Maneat ergo," saith he, "hoc fixum, quos Spiritus sanctus intus docuit, solide acquiescere in Scriptura, et hanc quidem esse aujto>piston, neque demonstrationi et rationibus subjici eam fas ease: quam tamen meretur apud nos certitudinem Spiritus testimonio consequi. Etsi enim reverentiam sua sibi ultro majestate conciliat, tunc tamen demure serib nos afficit, quum per Spiritum obsignata est cordibus nostria Illius ergo veritate illuminati, jam non aut nostro, aut aliorum judicio credimus a Deo ease Scripturam; sed supra humanum judicium, certo certius constituimus (non secus so si ipsius Dei numen illic intueremur) hominum ministerio, ab ipsissimo Dei ore ad nos fiuxisse. Non argumenta, non verisimilitudines quaerimus, quibus judicium nostrum incumbat;
89
sed ut rei extra estimandi aleam positae, judicium ingeniumque nostrum subjicimus... Neque qualiter superstitionibus solent miseri heroines captivam mentem addicere: sed quia non dubiam vim numinis illic sentimus vigere so spirare, qua ad parendum, scientes so volentes, vividius tamen et efficacius quam pro humana aut voluntate ant scientia trahimur et accendimur.... Tslis ergo est persuasio quae rationes non requirat: talis notitia, cui optima ratio constet, nempe, in qua securius constautiusque mens quiescit quam in ullis rationibus: talis denique senses, qui nisi ex ccdesti revelatione nasei nequeat, Non aliud loquor quam quod apud se experitur fidelium unusquisque, nisi quod longe infra justam rei explicationem verba subsidunt." -- Calv. Instit., lib. 1 cap. 7, sec. 5.
And we may here briefly call over what we have attained or passed through: for, --
1. We have showed, in general, both what is the nature of divine revelation and divine illumination, with their mutual respect unto one another;
2. What are the principal external arguments or motives of credibility whereby the Scripture may be proved to be of a divine original;
3. What kind of persuasion is the effect of them, or what is the assent which we give unto the truth of the Scriptures on their account;
4. What objective evidence there is unto reason in the doctrine of the Scriptures to induce the mind to assent unto them;
5. What is the nature of that faith whereby we believe the Scripture to be the word of God, and how it is wrought in us by the Holy Ghost;
6. What is that internal testimony which is given unto the divine authority of the Scriptures by the Holy Spirit, and what is the force and use thereof. The principal part of our work doth yet remain.
90
CHAPTER 5.
DIVINE REVELATION ITSELF THE ONLY FOUNDATION AND REASON OF FAITH.
THAT which we have thus far made way for, and which is now our only remaining inquiry is, What is the work of the Holy Ghost with respect unto the objective evidence which we have concerning the Scripture, that it is the word of God, which is the formal reason of our faith, and whereinto it is resolved? -- that is, we come to inquire and to give a direct answer unto that question, Why we believe the Scripture to be the word of God? what it is that our faith rests upon herein? and what it is that makes it the duty of every man to believe it so to be unto whom it is proposed? And the reason why I shall be the briefer herein is, because I have long since, in another discourse, cleared this argument, and I shall not here again call over any thing that was delivered therein, because what hath been unto this day gainsaid unto it or excepted against it hath been of little weight or consideration. Unto this great inquiry, therefore, I say, --
We believe the Scripture to be the word of God with divine faith for its own sake only; or, our faith is resolved into the authority and truth of God only as revealing himself unto us therein and thereby. And this authority and veracity of God do infallibly manifest or evince themselves unto our faith, or our minds in the exercise of it, by the revelation itself in the Scripture, and no otherwise; or, "Thus saith the LORD," is the reason why we ought to believe, and why we do so, why we believe at all in general, and why we believe any thing in particular. And this we call the formal object or reason of faith.
And it is evident that this is not God himself absolutely considered; for so he is only the material object of our faith: "He that cometh to God must believe that he is," <581106>Hebrews 11:6. Nor is it the truth of God absolutely; for that we believe as we do other essential properties of his nature. But it is the truth of God revealing himself his mind and will unto us in the Scripture. This is the sole reason why we believe any thing with divine faith.
91
It is or may be inquired, wherefore we do believe Jesus Christ to be the Son of God, or that God is one in nature, subsisting in three persons, the Father, Son, and Holy Spirit; I answer, It is because God himself, the first truth, who cannot lie, hath revealed and declared these things so to be, and he who is our all requireth us so to believe. If it be asked how, wherein, or whereby God hath revealed or declared these things so to be, or what is that revelation which God hath made hereof; I answer, It is the Scripture and that only. And if it be asked how I know this Scripture to be a divine revelation, to be the word of God; I answer, --
1. I do not know it demonstratively, upon rational, scientifical principles, because such a divine revelation is not capable of such a demonstration, 1<460209> Corinthians 2:9.
2. I do not assent unto it, or think it to be so, only upon arguments and motives highly probable, or morally uncontrollable, as I am assuredly persuaded of many other things whereof I can have no certain demonstration, 1<520213> Thessalonians 2:13.
3. But I believe it so to be with faith divine and supernatural, resting on and resolved into the authority and veracity of God himself, evidencing themselves unto my mind, my soul, and conscience, by this revelation itself and not otherwise.
Here we rest, and deny that we believe the Scripture to be the word of God formally for any other reason but itself, which asssureth us of its divine authority. And if we rest not here, we must run on the rock of a moral certainty only, which shakes the foundation of all divine faith, or fall into the gulf and labyrinth of an endless circle, in proving two things mutually by one another, as the church by the Scripture and the Scripture by the church, in an everlasting rotation. Unless we intend so to wander, we must come to something wherein we may rest for its own sake, and that not with a strong and firm opinion, but with divine faith. And nothing can rationally pretend unto this privilege but the truth of God manifesting itself in the Scripture; -- and therefore those who will not allow it hereunto do some of them wisely deny that the Scripture's being the word of God is the object of divine faith directly, but only of a moral persuasion from external arguments and considerations; and I do believe that they will grant, that if the Scripture be so to be believed, it must be for its own sake.
92
For those who would have us to believe the Scripture to be the word of God upon the authority of the church, proposing it unto us and witnessing it so to be, though they make a fair appearance of a ready and easy way for the exercise of faith, yet when things come to be sifted and tried, they do so confound all sorts of things that they know not where to stand or abide. But it is not now my business to examine their pretenses; I have done it elsewhere. I shall therefore prove and establish the assertion laid down, after I have made way to it by one or two previous observations: --
1. We suppose herein all the motives of credibility before mentioned, -- that is, all the arguments "ab extra," which vehemently persuade the Scripture to be the word of God, and wherewith it may be protected against objections and temptations to the contrary. They have all of them their use, and may in their proper place be insisted on. Especially ought they to be pleaded when the Scripture is attacked by an atheism arising from the love and practice of those lusts and sins which are severely condemned therein, and threatened with the utmost vengeance. With others they may be considered as previous inducements unto believing, or concomitant means of strengthening faith in them that do believe. In the first way, I confess, to the best of my observation of things past and present, their use is not great, nor ever hath been in the church of God: for assuredly the most that do sincerely believe the divine original and authority of the Scripture do it without any great consideration of them, or being much influenced by them; and there are many who, as Austin speaks, are saved "simplicitate credendi," and not "subtilitate disputandi," that are not able to inquire much into them, nor yet to apprehend much of their force and efficacy, when they are proposed unto them. Most persons, therefore, are effectually converted to God, and have saving faith, whereby they believe the Scripture, and virtually all that is contained in it, before they have ever once considered them. And God forbid we should think that none believe the Scriptures aright but those who are able to apprehend and manage the subtile arguments of learned men produced in their confirmation! yea, we affirm, on the contrary, that those who believe them on no other grounds have, indeed, no true divine faith at all. Hence they were not of old insisted on for the ingenerating of faith in them to whom the word was preached, nor ordinarily are so to this day by any
93
who understand what is their work and duty. But in the second way, wherever there is occasion from objections, oppositions, or temptations, they may be pleaded to good use and purpose; and they may do well to be furnished with them who are unavoidably exposed unto trials of that nature. For as for that course which some take, in all places and at all times, to be disputing about the Scriptures and their authority, it is a practice giving countenance unto atheism, and is to be abhorred of all that fear God; and the consequents of it are sufficiently manifest.
2. The ministry of the church, as it is the pillar and ground of truth, holding it up and declaring it, is in an ordinary way previously necessary unto believing; for "faith cometh by hearing, and hearing by the word of God." We believe the Scripture to be the word of God for itself alone, but not by itself alone. The ministry of the word is the means which God hath appointed for the declaration and making known the testimony which the Holy Spirit gives in the Scripture unto its divine original. And this is the ordinary way whereby men are brought to believe the Scripture to be the word of God. The church in its ministry owning, witnessing, and avowing it so to be, instructing all sorts of persons out of it, there is, together with a sense and apprehension of the truth and power of the things taught and revealed in it, faith in itself as the word of God ingenerated in them.
3. We do also here suppose the internal effectual work of the Spirit begetting faith in us, as was before declared, without which we can believe neither the Scriptures nor any thing else with faith divine, not for want of evidence in them, but of faith in ourselves.
These things being supposed, we do affirm, That it is the authority and truth of God, as manifesting themselves in the supernatural revelation made in the Scripture, that our faith ariseth from and is resolved into. And herein consists that testimony which the Spirit gives unto the word of God that it is so; for it is the Spirit that beareth witness, because the Spirit is truth. The Holy Ghost being the immediate author of the whole Scripture, doth therein and thereby give testimony unto the divine truth and original of it, by the characters of divine authority and veracity impressed on it, and evidencing themselves in its power and efficacy. And let it be observed, that what we assert respects the revelation itself, the Scripture, the writing, thn< grafhn> , and not merely the things written or
94
contained in it. The arguments produced by some to prove the truth of the doctrines of the Scripture reach not the cause in hand: for our inquiry is not about believing the truths revealed, but about believing the revelation itself, the Scripture itself, to be divine; and this we do only because of the authority and veracity of the revealer, that is, of God himself, manifesting themselves therein.
To manifest this fully I shall do these things: --
1. Prove that our faith is so resolved into the Scripture as a divine revelation, and not into any thing else; that is, we believe the Scripture to be the word of God for its own sake, and not for the sake of any thing else whatever, either external arguments or authoritative testimony of men.
2. Show how or by what means the Scripture doth evidence its own divine original, or that the authority of God is so evidenced in it and by it as that we need no other formal cause or reason of our faith, whatever motives or means of believing we may make use of. And as to the first of these, --
1. That is the formal reason whereon we do believe which the Scripture proposeth as the only reason why we should so do, why it is our duty to do so, and whereunto it requireth our assent. Now, this is to itself as it is the word of God, and because it is so; -- or, it proposeth the authority of God in itself, and that alone, which we are to acquiesce in; and the truth of God, and that alone, which our faith is to rest on and is resolved into. It doth not require us to believe it upon the testimony of any church, or on any other arguments that it gives us to prove that it is from God, but speaks unto us immediately in his name, and thereon requires faith and obedience.
Some, it may be, will ask whether this prove the Scripture to be the word of God, because it says so of itself, when any other writing may say the same; but we are not now giving arguments to prove unto others the Scripture to be the word of God, but only proving and showing what our own faith resteth on and is resolved into, or, at least, ought so to be. How it evidenceth itself unto our faith to be the word of God we shall afterwards declare. It is sufficient unto our present purpose that God requires us to believe the Scripture for no other reason but because it is his word, or a divine revelation from him; and if so, his authority and truth are
95
the formal reason why we believe the Scripture or any thing contained in it. To this purpose do testimonies abound in particular, besides that general attestation which is given unto it in that sole preface of divine revelations, "Thus saith the LORD;" and therefore they are to be believed. Some of them we must mention: --
<053111>Deuteronomy 31:11-13, "When all Israel is come to appear before the LORD thy God in the place which he shall choose, thou shalt read this law before all Israel in their hearing. Gather the people together, men, and women, and children, and thy stranger that is within thy gates, that they may hear, and that they may learn, and fear the LORD your God, and observe to do all the words of this law: and that their children, which have not known any thing, may hear, and learn to fear the LORD your God." It is plain that God here requireth faith and obedience of the whole people, men, women, and children. The inquiry is, what he requireth it unto. It is to this law, to this law written in the books of Moses, which was to be read unto them out of the book; at the hearing of which they were obliged to believe and obey. To evidence that law to be his, he proposeth nothing but itself. But it will be said, "That generation was sufficiently convinced that the law was from God by the miracles which they beheld in the giving of it;" but, moreover, it is ordered to be proposed unto children of future generations, who knew nothing, that they may hear, and learn to fear the Lord.
That which, by the appointment of God, is to be proposed unto them that know nothing, that they may believe, that is unto them the formal reason of their believing. But this is the written word: "Thou shalt read this law unto them which have not known any thing, that they may hear and learn," etc. Whatever use, therefore, there may be of other motives or testimonies to commend the law unto us, of the ministry of the church especially, which is here required unto the proposal of the word unto men, it is the law itself, or the written word, which is the object of our faith, and which we believe for its own sake. See also chap. <052929>29:29, where "revealed things" are said to "belong unto us and our children, that we might do them," -- that receive them on the account of their divine revelation.
96
<230819>Isaiah 8:19,20, "When they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them."
The inquiry is, by what means men may come to satisfaction in their minds and consciences, or what their faith or trust is in. Two things are proposed unto this end: --
(1.) Immediate diabolical revelations, real or pretended;
(2.) The written word of God, "the law and the testimony."
Hereunto are we sent, and that upon the account of its own authority alone, in opposition unto all other pretenses of assurance or security. And the sole reason why any one doth not acquiesce by faith in the written word is, because he hath no mornings or light of truth shining on him. But how shall we know the law and testimony, this written word, to be the word of God, and believe it so to be, and distinguish it from every other pretended divine revelation that is not so? This is declared, --
<242328>Jeremiah 23:28,29, "The prophet that hath a dream, let him tell a dream; and he that hath my word, let him speak my word faithfully. What is the chaff to the wheat? saith the LORD. Is not my word like as a fire? saith the LORD; and like a hammer that breaketh the rock in pieces?"
It is supposed that there are two persons in reputation for divine revelations, esteemed "prophets;" -- one of them only pretends so to be, and declares the dreams of his own fancy, or the divinations of his own mind, as the word of God; the other hath the word of God, and declares it faithfully from him. Yea, but how shall we know the one from the other? Even as men know wheat from chaff, by their different natures and effects; for as false, pretended revelations are but as chaff, which every wind wfil scatter, so the true word of God is like a fire and like a hammer, is accompanied with such light, efficacy, and power, that it manifests itself unto the consciences of men so to be. Hereon doth God call us to rest our faith on it, in opposition unto all other pretenses whatever.
97
2. But is it of this authority and efficacy in itself? See <421627>Luke 16:27-31, "Then he said" (the rich man in hell), "I pray thee therefore, father, that thou wouldest send him" (Lazarus, who was dead) "to my father's house: for I have five brethren; that he may testify unto them, lest they also come into this place of torment. Abraham saith unto him, They have Moses and the prophets; let them hear them. And he said, Nay, father Abraham: but if one went unto them from the dead, they will repent. And he said unto him, If they hear not Moses and the prophets, neither will they be persuaded, though one rose from the dead." The question here between Abraham and the rich man in this parable, -- indeed between the wisdom of God and the superstitious contrivances of men, -- is about the way and means of bringing those who are unbelievers and impenitent unto faith and repentance. He who was in hell apprehended that nothing would make them believe but a miracle, one rising from the dead and speaking unto them; which, or the like marvellous operations, many at this day think would have mighty power and influence upon them to settle their minds and change their lives. Should they see one "rise from the dead," and come and converse with them, this would convince them of the immortality of the soul, of future rewards and punishments, as giving them sufficient evidence thereof, so that they would assuredly repent and change their lives; but as things are stated, they have no sufficient evidence of these things, so that they doubt so far about them as that they are not really influenced by them. Give them but one real miracle, and you shall have them forever. This, I say, was the opinion and judgment of him who was represented as in hell, as it is of many who are posting thither apace. He who was in heaven thought otherwise; wherein we have the immediate judgment of Jesus Christ given in this matter, determining this controversy. The question is about sufficient evidence and efficacy to cause us to believe things divine and supernatural; and this he determines to be in the written word, "Moses and the prophets." If he that will not, on the single evidence of the written word, believe [it] to be from God, or a divine revelation of his will, will never believe upon the evidence of miracles nor any other motives, then that written word contains in itself the entire formal reason of faith, or all that evidence of the authority and truth of God in it which faith divine and supernatural rests upon; that is, it is to be believed for its own sake. But saith our Lord Jesus Christ himself, "If men will not hear," that is, believe, "Moses and the prophets, neither
98
will they be persuaded, though one rose from the dead," and come and preach unto them, -- a greater miracle than which they could not desire. Now, this could not be spoken if the Scripture did not contain in itself the whole entire formal reason of believing; for if it have not this, something necessary unto believing would be wanting, though that were enjoyed. And this is directly affirmed, --
<432030>John 20:30,31, "Many other signs truly did Jesus in the presence of his disciples, which are not written in this book: but these are written, that ye might believe that Jesus is the Christ, the Son of God; and that believing ye might have life through his name."
The signs which Christ wrought did evidence him to be the Son of God. But how come we to know and believe these signs? what is the way and means thereof? Saith the blessed apostle, "These things are written, that ye might believe;" -- "This writing of them by divine inspiration is so far sufficient to beget and assure faith in you, as that thereby you may have eternal life through Jesus Christ:" for if the writing of divine things and revelations be the means appointed of God to cause men to believe unto eternal life, then it must, as such, carry along with it sufficient reason why we should believe, and grounds whereon we should do so. And in like manner is this matter determined by the apostle Peter, --
2<610116> Peter 1:16-21, "We have not followed cunningly-devised fables, when we made known unto you the power and coming of our Lord Jesus Christ, but were eye-witnesses of his majesty. For he received from God the Father honor and glory, when there came such a voice to him from the excellent glory, This is my beloved Son, in whom I am well pleased. And this voice which came from heaven we heard, when we were with him in the holy mount. We have also a more sure word of prophecy; whereunto ye do well that ye take heed, as unto a light that shineth in a dark place, until the day dawn, and the day-star arise in your hearts: knowing this first, that no prophecy of the Scripture is of any private interpretation. For the prophecy came not in old time by the will of man: but holy men of God spake as they were moved by the Holy Ghost"
99
The question is about the gospel, or the declaration of the powerful coming of Jesus Christ, whether it were to be believed or no; and if it were, upon what grounds. Some said it was a "cunningly-devised fable;" others, that it was a fanatical story of madmen, as Festus thought of it when preached by Paul, <442624>Acts 26:24; and very many are of the same mind still. The apostles, on the contrary, averred that what was spoken concerning him were "words of truth and soberness," yea, "faithful sayings, and worthy of all acceptation," 1<540115> Timothy 1:15; that is, to be believed for its worth and truth. The grounds and reasons hereof are two: --
(1.) The testimony of the apostles, who not only conversed with Jesus Christ and were
"eyewitnesses of his majesty," beholding his glory, "the glory as of the only-begotten of the Father, full of grace and truth," <430114>John 1:14,
which they gave in evidence of the truth of the gospel, 1<620101> John 1:1, but also heard a miraculous testimony given unto him immediately from God in heaven, 2<610117> Peter 1:17,18. This gave them, indeed, sufficient assurance; but whereinto shall they resolve their faith who heard not this testimony? Why, they have "a more sure" (that is, a most sure) "word of prophecy," -- that is, the written word of God, that is sufficient of itself to secure their faith in this matter, especially as confirmed by the testimony of the apostles; whereby the church comes to be "built" in its faith "on the foundation of the apostles and prophets," <490220>Ephesians 2:20. But why should we believe this word of prophecy? may not that also be a "cunningly-devised fable," and the whole Scripture be but the suggestions of men's private spirits, as is objected, 2<610120> Peter 1:20? All is finally resolved into this, that the writers of it were immediately "moved" or acted "by the Holy Ghost;" from which divine original it carrieth along its own evidence with it, Plainly, that which the apostle teacheth us is, that we believe all other divine truths for the Scripture's sake, or because they are declared therein; but the Scripture we believe for its own sake, or because "holy men of God" wrote it "as they were moved by the Holy Ghost."
So is the whole object of faith proposed by the same apostle, 2<610302> Peter 3:2,
100
"The words which were spoken before by the holy prophets, and of the commandment of the apostles of the Lord and Savior."
And because our faith is resolved into them, we are said to be "built upon the foundation of the apostles and prophets," as was said, <490220>Ephesians 2:20; that is, our faith rests solely, as on its proper foundation, which bears the weight of it, on the authority and truth of God in their writings. Hereunto we may add that of Paul, --
<451625>Romans 16:25,26, "According to the revelation of the mystery, which was kept secret since the world began, but now is made manifest, and by the scriptures of the prophets, according to the commandment of the everlasting God, made known to all nations for the obedience of faith."
The matter to be believed is the mystery of the gospel, which was kept secret since the world began, or from the giving of the first promise; not absolutely, but with respect unto that full manifestation which it hath now received. This God commands to be believed; the everlasting God, he who hath sovereign authority over all, requires faith in a way of obedience hereunto. But what ground or reason have we to believe it? This alone is proposed, namely, the divine revelation made in the preaching of the apostles and writings of the prophets; for "faith cometh by hearing, and hearing by the word of God," <451017>Romans 10:17. This course, and no other, did our Savior, even after his resurrection, take to beget and confirm faith in the disciples, <422425>Luke 24:25-27. That great testimony to this purpose, 2<550315> Timothy 3:15-17, I do not plead in particular, because I have so fully insisted on it in another discourse.
From these and many other testimonies to the same purpose which might be produced, it is evident, --
1. That it is the Scripture itself, the word or will of God as revealed or written, which is proposed unto us as the object of our faith and obedience, which we are to receive and believe with faith divine and supernatural.
2. That no other reason is proposed unto us either as a motive to encourage us, or as an argument to assure us that we shall not be mistaken, but only its own divine original and authority, making our duty necessary
101
and securing our faith infallibly. And those testimonies are with me of more weight a thousand times than the plausible reasonings of any to the contrary. With some, indeed, it is grown a matter of contempt to quote or cite the Scripture in our writings, such reverence have they for the ancient fathers, some of whose writings are nothing else but a perpetual contexture of Scripture. But for such who pretend to despise those testimonies in this case, it is because either they do not understand what they are produced to confirm or cannot answer the proof that is in them; for it is not unlikely but that some persons, well-conceited of their own understanding in things wherein they are most ignorant, will pride and please themselves in the ridiculousness of proving the Scripture to be the word of God by testimonies taken out of it. But, as was said, we must not forego the truth because either they will not or cannot understand what we discourse about.
Our assertion is confirmed by the uniform practice of the prophets and apostles, and all the penmen of the Scripture, in proposing those divine revelations which they received by immediate inspiration from God; for that which was the reason of their faith unto whom they first declared those divine revelations is the reason of our faith now they are recorded in the Scripture, for the writing of it being by God's appointment, it comes into the room and supplies the place of their oral ministry. On what ground soever men were obliged to receive and believe divine revelations when made unto them by the prophets and apostles, on the same are we obliged to receive and believe them now they are made unto us in the Scripture, the writing being by divine inspiration, and appointed as the means and cause of our faith. It is true, God was pleased sometimes to bear witness unto their personal ministry by miracles or signs and wonders, as <580204>Hebrews 2:4, "God bearing them witness;" but this was only at some seasons, and with some of them. That which they universally insisted on, whether they wrought any miracles or no, was, that the word which they preached, declared, wrote, was "not the word of man," came not by any private suggestion, or from any invention of their own, but was "indeed the word of God," 1<520213> Thessalonians 2:13, and declared by them as they were "acted by the Holy Ghost," 2<610121> Peter 1:21.
Under the Old Testament, although the prophets sometimes referred persons unto the word already written, as that which their faith was to
102
acquiesce in, <230820>Isaiah 8:20, <390404>Malachi 4:4, setting out its power and excellency for all the ends of faith and obedience, <191907>Psalm 19:7-9,119, and not to any thing else, nor to any other motives or arguments to beget and require faith, but its own authority only; yet as to their own especial messages and revelations, they laid the foundation of all the faith and obedience which they required in this alone, "Thus saith the LORD, the God of truth." And under the New Testament, the infallible preachers and writers thereof do in the first place propose the writings of the Old Testament to be received for their own sake, or on the account of their divine original: see <430145>John 1:45; <421629>Luke 16:29,31; <402142>Matthew 21:42; <441824>Acts 18:24,25,28, <442414>24:14, 26:22; 2<610121> Peter 1:21. Hence are they called "The oracles of God," <450302>Romans 3:2; and oracles always required an assent for their own sake, and other evidence they pleaded none. And for the revelations which they superadded, they pleaded that they had them immediately from God "by Jesus Christ," <480101>Galatians 1:1. And this was accompanied with such an infallible assurance in them that received them as to be preferred above a supposition of the highest miracle to confirm any thing to the contrary, chap. 1:8; for if an angel from heaven should have preached any other doctrine than what they revealed and proposed in the name and authority of God, they were to esteem him accursed. For this cause they still insisted on their apostolical authority and mission, which included infallible inspiration and direction, as the reason of the faith of them unto whom they preached and wrote. And as for those who were not themselves divinely inspired, or wherein those that were so did not act by immediate inspiration, they proved the truth of what they delivered by its consonancy unto the Scriptures already written, referring the minds and consciences of men unto them for their ultimate satisfaction, <441828>Acts 18:28, 28:23.
It was before granted that there is required, as subservient unto believing, as a means of it, or for the resolution of our faith into the authority of God in the Scriptures, the ministerial proposal of the Scriptures and the truths contained in them, with the command of God for obedience unto them, <451625>Romans 16:25,26. This ministry of the church, either extraordinary or ordinary, God hath appointed unto this end, and ordinarily it is indispensable thereunto: chap. <451014>10:14,15,
103
"How shall they believe in him of whom they have not heard? and how shall they hear without a preacher? and how shall they preach, except they be sent?"
Without this ordinarily we cannot believe the Scripture to be the word of God, nor the things contained in it to be from him, though we do not believe either the one or the other for it. I do grant that in extraordinary cases outward providences may supply the room of this ministerial proposal; for it is all one, as unto our duty, by what means the Scripture is brought unto us. But upon a supposition of this ministerial proposal of the word, which ordinarily includes the whole duty of the church in its testimony and declaration of the truth, I desire to know whether those unto whom it is proposed are obliged, without farther external evidence, to receive it as the word of God, to rest their faith on it, and submit their consciences unto it? The rule seems plain, that they are obliged so to do, <411616>Mark 16:16. We may consider this under the distinct ways of its proposal, extraordinary and ordinary.
Upon the preaching of any of the prophets by immediate inspiration of the Holy Ghost, or on their declaration of any new revelation they had from God, by preaching or writing, suppose Isaiah or Jeremiah, I desire to know whether or no all persons were bound to receive their doctrine as from God, to believe and submit unto the authority of God in the revelation made by him, without any external motives or arguments, or the testimony or authority of the church witnessing thereunto? If they were not, then were they all excused as guiltless who refused to believe the message they declared in the name of God, and in despising the warnings and instructions which they gave them; for external motives they used not, and the present church mostly condemned them and their ministry, as is plain in the case of Jeremiah. Now, it is impious to imagine that those to whom they spake in the name of God were not obliged to believe them, and it tends to the overthrow of all religion. If we shall say that they were obliged to believe them, and that under the penalty of divine displeasure, and so to receive the revelation made by them, on their declaration of it, as the word of God, then it must contain in it the formal reason of believing, or the full and entire cause, reason, and ground why they ought to believe with faith divine and supernatural. Or let another ground of faith in this case be assigned.
104
Suppose the proposal be made in the ordinary ministry of the church. Hereby the Scripture is declared unto men to be the word of God; they are acquainted with it, and with what God requires of them therein; and they are charged in the name of God to receive and believe it. Doth any obligation unto believing hence arise? It may be some will say that immediately there is not; only they will grant that men are bound hereon to inquire into such reasons and motives as are proposed unto them for its reception and admission. I say there is no doubt but that men are obliged to consider all things of that nature which are proposed unto them, and not to receive it with brutish, implicit belief; for the receiving of it is to be an act of men's own minds or understandings, on the best grounds and evidences which the nature of the thing proposed is capable of. But supposing men to do their duty in their diligent inquiries into the whole matter, I desire to know whether, by the proposal mentioned, there come upon men an obligation to believe? If there do not, then are all men perfectly innocent who refuse to receive the gospel in the preaching of it, as to any respect unto that preaching; which to say is to overthrow the whole dispensation of the ministry. If they are obliged to believe upon the preaching of it, then hath the word in itself those evidences of its divine original and authority which are a sufficient ground of faith or reason of believing; for what God requires us to believe upon hath so always.
As the issue of this whole discourse, it is affirmed that our faith is built on and resolved into the Scripture itself, which carries with it its own evidence of being a divine revelation; and therefore doth that faith ultimately rest on the truth and authority of God alone, and not on any human testimony, such as is that of the church, nor on any rational arguments or motives that are absolutely fallible.
105
CHAPTER 6.
THE NATURE OF DIVINE REVELATIONS -- THEIR SELFEVIDENCING POWER CONSIDERED, PARTICULARLY THAT OF
THE SCRIPTURES AS THE WORD OF GOD.
IT may be said that if the Scripture thus evidence itself to be the word of God, as the sun manifesteth itself by light and fire by heat, or as the first principles of reason are evident in themselves without farther proof or testimony, then every one, and all men, upon the proposal of the Scripture unto them, and its own bare assertion that it is the word of God, would necessarily, on that evidence alone, assent thereunto, and believe it so to be. But this is not so; all experience lieth against it; nor is there any pleadable ground of reason that so it is, or that so it ought to be.
In answer unto this objection I shall do these two things: --
1. I shall show what it is, what power, what faculty in the minds of men, whereunto this revelation is proposed, and whereby we assent unto the truth of it; wherein the mistakes whereon this objection proceedeth will be discovered.
2. I shall mention some of those things whereby the Holy Ghost testifieth and giveth evidence unto the Scripture in and by itself, so as that our faith may be immediately resolved into the veracity of God alone.
1. And, in the first place, we may consider that there are three ways whereby we assent unto any thing that is proposed unto us as true, and receive it as such: --
(1.) By inbred principles of natural light, and the first rational actings of our minds. This in reason answers instinct in irrational creatures. Hence God complains that his people did neglect and sin against their own natural light and first dictates of reason, whereas brute creatures would not forsake the conduct of the instinct of their natures, <230103>Isaiah 1:3. In general, the mind is necessarily determined to an assent unto the proper objects of these principles; it cannot do otherwise. It cannot but assent unto the
106
prime dictates of the light of nature, yea, those dictates are nothing but its assent. Its first apprehension of the things which the light of nature embraceth, without either express reasonings or farther consideration, is this assent. Thus doth the mind embrace in itself the general notions of moral good and evil, with the difference between them, however it practically complies not with what they guide unto, Jude 10. And so doth it assent unto many principles of reason, as that the whole is greater than the part, without admitting any debate about them.
(2.) By rational consideration of things externally proposed unto us. Herein the mind exerciseth its discursive faculty, gathering one thing out of another, and concluding one thing from another; and hereon is it able to assent unto what is proposed unto it in various degrees of certainty, according unto the nature and degree of the evidence it proceeds upon. Hence it hath a certain knowledge of some things; of others, an opinion or persuasion prevalent against the objections to the contrary, which it knows, and whose force it understands, which may be true or false.
(3.) By faith. This respects that power of our minds whereby we are able to assent unto any thing as true which we have no first principles concerning, no inbred notions of, nor can from more known principles make unto ourselves any certain rational conclusions concerning them. This is our assent upon testimony, whereon we believe many things which no sense, inbred principles, nor reasonings of our own, could either give us an acquaintance with or an assurance of. And this assent also hath not only various degrees, but is also of divers kinds, according as the testimony is which it ariseth from and resteth on; as being human if that be human, and divine if that be so also.
According to these distinct faculties and powers of our souls, God is pleased to reveal or make known himself, his mind or will, three ways unto us: for he hath implanted no power in our minds, but the principal use and exercise of it are to be with respect unto himself and our living unto him, which is the end of them all; and a neglect of the improvement of them unto this end is the highest aggravation of sin. It is an aggravation of sin when men use the creatures of God otherwise than he hath appointed, or in not using them to his glory, -- when they take his corn, and wine, and oil, and spend them on their lusts, <280208>Hosea 2:8. It is a higher aggravation,
107
when men in sinning abuse and dishonor their own bodies; for these are the principal external workmanship of God, being made for eternity, and whose preservation unto his glory is committed unto us in an especial manner. This the apostle declareth to be the peculiar agggravation of the sin of fornication, and uncleanness of any kind, 1<460618> Corinthians 6:18,19. But the height of impiety consists in the abuse of the faculties and powers of the soul, wherewith we are endowed purposely and immediately for the glorifying of God. Hence proceed unbelief, profaneness, blasphemy, atheism, and the like pollutions of the spirit or mind. And these are sins of the highest provocation; for the powers and faculties of our minds being given us only to enable us to live unto God, the diverting of their principal exercise unto other ends is an act of enmity against him and affront unto him.
(1.) He makes himself known unto us by the innate principles of our nature, unto which he hath communicated, as a power of apprehending, so an indelible sense of his being, his authority, and his will, so far as our natural dependence on him and moral subjection unto him do require: for whereas there are two things in this natural light and these first dictates of reason; first, a power of conceiving, discerning, and assenting; and, secondly, a power of judging and determining upon the things so discerned and assented unto, -- by the one God makes known his being and essential properties, and by the other his sovereign authority over all.
As to the first, the apostle affirms that to< gnwston< tou~ Qeou~ faneron> ejstin ejn autj oi~v, <450119>Romans 1:19, -- "that which may be known of God" (his essence, being, subsistence, his natural, necessary, essential properties) "is manifest in them;" that is, it hath a self-evidencing power, acting itself in the minds of all men endued with natural light and reason. And as unto his sovereign authority, he doth evidence it in and by the consciences of men; which are the judgment that they make, and cannot but make, of themselves and their actions, with respect unto the authority and judgment of God, <450214>Romans 2:14,15. And thus the mind doth assent unto the principles of God's being and authority, antecedently unto any actual exercise of the discursive faculty of reason, or other testimony whatever.
108
(2.) He doth it unto our reason in its exercise, by proposing such things unto its consideration as from whence it may and cannot but conclude in an assent unto the truth of what God intends to reveal unto us that way. This he doth by the works of creation and providence, which present themselves unavoidably unto reason in its exercise, to instruct us in the nature, being, and properties of God. Thus
"the heavens declare the glory of God; and the firmament showeth his handywork. Day unto day uttereth speech, and night unto night showeth knowledge. There is no speech nor language, where their voice is not heard," <191901>Psalm 19:1-3.
But yet they do not thus declare, evidence, and reveal the glory of God unto the first principles and notions of natural light without the actual exercise of reason. They only do so "when we consider his heavens, the work of his fingers, the moon and the stars, which he hath ordained," as the same psalmist speaks, <190803>Psalm 8:3. A rational consideration of them, their greatness, order, beauty, and use, is required unto that testimony and evidence which God gives in them and by them unto himself, his glorious being and power. To this purpose the apostle discourseth at large concerning the works of creation, <450120>Romans 1:20,21, as also of those of providence, <441415>Acts 14:15-17, <441724>17:24-28, and the rational use we are to make of them, verse 29. So God calls unto men for the exercise of their reason about these things, reproaching them with stupidity and brutishness where they are wanting therein, <234605>Isaiah 46:5-8, <234418>44:18-20.
(3.) God reveals himself unto our faith, or that power of our souls whereby we are able to assent unto the truth of what is proposed unto us upon testimony. And this he cloth by his word, or the Scriptures, proposed unto us in the manner and way before expressed.
He doth not reveal himself by his word unto the principles of natural light, nor unto reason in its exercise; but yet these principles, and reason itself, with all the faculties of our minds, are consequentially affected with that revelation, and are drawn forth into their proper exercise by it. But in the gospel the "righteousness of God is revealed from faith to faith," <450117>Romans 1:17, -- not to natural light, sense, or reason, in the first place; and it is faith that is "the evidence of things not seen," as revealed in the word, <581101>Hebrews 11:1. Unto this kind of revelation, "Thus saith the
109
LORD" is the only ground and reason of our assent; and that assent is the assent of faith, because it is resolved into testimony alone.
And concerning these several ways of the communication or revelation of the knowledge of God, it must be always observed that there is a perfect consonancy in the things revealed by them all. If any thing pretends from the one what is absolutely contradictory unto the other, or our senses as the means of them, it is not to be received.
The foundation of the whole, as of all the actings of our souls, is in the inbred principles of natural light, or first necessary dictates of our intellectual, rational nature. This, so far as it extends, is a rule unto our apprehension in all that follows. Wherefore, if any pretend, in the exercise of reason, to conclude unto any thing concerning the nature, being, or will of God, that is directly contradictory unto those principles and dictates, it is no divine revelation unto our reason, but a paralogism from the defect of reason in its exercise. This is that which the apostle chargeth on and vehemently urgeth against the heathen philosophers. Inbred notions they had in themselves of the being and eternal power of God; and these were so manifest in them thereby that they could not but own them. Hereon they set their rational, discursive faculty at work in the consideration of God and his being; but herein were they so vain and foolish as to draw conclusions directly contrary unto the first principles of natural light, and the unavoidable notions which they had of the eternal being of God, <450121>Romans 1:21-25. And many, upon their pretended rational consideration of the promiscuous event of things in the world, have foolishly concluded that all things had a fortuitous beginning, and have fortuitous events, or such as, from a concatenation of antecedent causes, are fatally necessary, and are not disposed by an infinitely wise, unerring, holy providence. And this also is directly contradictory unto the first principles and notions of natural light; whereby it openly proclaims itself not to be an effect of reason in its due exercise, but a mere delusion.
So if any pretend unto revelations by faith which are contradictory unto the first principles of natural light or reason, in its proper exercise about its proper objects, it is a delusion. On this ground the Roman doctrine of transubstantiation is justly rejected; for it proposeth that as a revelation by faith which is expressly contradictory unto our sense and reason, in
110
their proper exercise about their · proper objects. And a supposition of the possibility of any such thing would make the ways whereby God reveals and makes known himself to cross and interfere one with another; which would leave us no certainty in any thing, divine or human.
But yet as these means of divine revelation do harmonize and perfectly agree one with the other, so they are not objectively equal, or equally extensive, nor are they co-ordinate, but subordinate unto one another. Wherefore, there are many things discernible by reason in its exercise which do not appear unto the first principles of natural light. So the sober philosophers of old attained unto many true and great conceptions of God and the excellencies of his nature, above what they arrived unto who either did not or could not cultivate and improve the principles of natural light in the same manner as they did. It is, therefore, folly to pretend that things so made known of God are not infallibly true and certain, because they are not obvious unto the first conceptions of natural light, without the due exercise of reason, provided they are not contradictory thereunto. And there are many things revealed unto faith that are above and beyond the comprehension of reason in the best and utmost of its most proper exercise: such are all the principal mysteries of Christian religion. And it is the height of folly to reject them, as some do, because they are not discernible and comprehensible by reason, seeing they are not contradictory thereunto. Wherefore, these ways of God's revelation of himself are not equally extensive or commensurate, but are so subordinate one unto another that what is wanting unto the one is supposed by the other, unto the accomplishment of the whole and entire end of divine revelation; and the truth of God is the same in them all.
(1.) The revelation which God makes of himself in the first way, by the inbred principles of natural light, doth sufficiently and infallibly evidence itself to be from him; it doth it in, unto, and by those principles themselves. This revelation of God is infallible, the assent unto it is infallible, which the infallible evidence it gives of itself makes to be so. We dispute not now what a few atheistical sceptics pretend unto, whose folly hath been sufficiently detected by others. All the sobriety that is in the world consents in this, that the light of the knowledge of God, in and by the inbred principles of our minds and consciences, doth sufficiently, uncontrollably, and infallibly manifest itself to be from him; and that the
111
mind neither is nor can be possibly imposed on in its apprehensions of that nature. And if the first dictates of reason concerning God do not evidence themselves to be from God, they are neither of any use nor force; for they are not capable of being confirmed by external arguments, and what is written about them is to show their force and evidence, not to give them any. Wherefore, this first way of God's revelation of himself unto us is infallible, and infallibly evidenceth itself in our minds, according to the capacity of our natures.
(2.) The revelation that God maketh of himself by the works of creation and providence unto our reason in exercise, or the faculties of our souls as discursive, concluding rationally one thing from another, doth sufficiently, yea, infallibly, evidence and demonstrate itself to be from him, so that it is impossible we should be deceived therein. It doth not do so unto the inbred principles of natural light, unless they are engaged in a rational exercise about the means of the revelation made. That is, we must rationally consider the works of God, both of creation and providence, or we cannot learn by them what God intends to reveal of himself. And in our doing so we cannot be deceived; for
"the invisible things of God from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead," <450120>Romans 1:20.
They are clearly seen, and therefore may be perfectly understood as to what they teach of God, without any possibility of mistake. And wherever men do not receive the revelation intended in the way intended, that is, do not certainly conclude that what God teaches by his works of creation and providence, -- namely, his eternal power and Godhead, with the essential properties thereof, infinite wisdom, goodness, righteousness, and the like, -- is certainly and infallibly so, believing it accordingly, it is not from any defect in the revelation, or its self-evidencing efficacy, but only from the depraved, vicious habits of their minds, their enmity against God, and dislike of him. And so the apostle saith that they who rejected or improved not the revelation of God did it
"because they did not like to retain God in their knowledge," <450128>Romans 1:28;
112
for which cause God did so severely revenge their natural unbelief, as is there expressed. See <234608>Isaiah 46:8, 44:19,20. That which I principally insist on from hence is, that the revelstion which God makes of himself, by the works of creation and providence, doth not evince itself unto the first principles of natural light, so as that an assent should be given thereunto, without the actual exercise of reason, or the discursive faculty of our minds about them, but thereunto it cloth infallibly evidence itself. So may the Scripture have, and hath, a self-evidencing efficacy, though this appear not unto the light of first natural principles, no, nor to bare reason in its exercise; for, --
(3.) Unto our faith God reveals himself by the Scripture, or his word, which he hath magnified above all his name, <19D802>Psalm 138:2; that is, implanted in it more characters of himself and his properties than in any other way whereby he revealeth or maketh himself known unto us. And this revelation of God by his word, we confess, is not sufficient nor suited to evidence itself unto the light of nature, or the first principles of our understanding, so that, by bare proposal of it to be from God, we should by virtue of them immediately assent unto it, as men assent unto self-evident natural principles, as that the part is less than the whole, or the like. Nor doth it evidence itself unto our reason, in its mere natural exercise, as that by virtue thereof we can demonstratively conclude that it is from God, and that what is declared therein is certainly and infallibly true. It hath, indeed, such external evidences accompanying it as make a great impression on reason itself; but the power of our souls whereunto it is proposed is that whereby we can give an assent unto the truth upon the testimony of the proposer, whereof we have no other evidence. And this is the principal and most noble faculty and power of our nature. There is an instinct in brute creatures that hath some resemblance unto our inbred natural principles, and they will act that instinct, improved by experience, into a great likeness of reason in its exercise, although it be not so; but as unto the power or faculty of giving an assent unto things on witness or testimony, there is nothing in the nature of irrational creatures that hath the least shadow of it or likeness unto it. And if our souls did want but this one faculty of assenting unto truth upon testimony, all that remains would not be sufficient to conduct us through the affairs of this natural life. This, therefore, being the most noble faculty of our minds is that whereunto the highest way of divine revelation is proposed.
113
That our minds, in this especial case, to make our assent to be according unto the mind of God, and such as is required of us in a way of duty, are to be prepared and assisted by the Holy Ghost, we have declared and proved before. On this supposition, the revelation which God makes of himself by his word cloth no less evidence itself unto our minds, in the exercise of faith, to be from him, or gives no less infallible evidence as a ground and reason why we should believe it to be from him, than his revelation of himself by the works of creation and providence doth manifest itself unto our minds in the exercise of reason to be from him, nor with less assurance than what we assent unto in and by the dictates of natural light. And when God revealeth himself, -- that is, his "eternal power and Godhead," -- by "the things that are made," the works of creation, "the heavens declaring his glory, and the firmament showing his handywork," the reason of men, stirred up and brought into exercise thereby, doth infallibly conclude, upon the evidence that is in that revelation, that there is a God, and he eternally powerful and wise, without any farther arguments to prove the revelation to be true. So when God by his word reveals himself unto the minds of men, thereby exciting and bringing forth faith into exercise, or the power of the soul to assent unto truth upon testimony, that revelation doth no less infallibly evidence itself to be divine or from God, without any external arguments to prove it so to be. If I shall say unto a man that the sun is risen and shineth on the earth, if he question or deny it, and ask how I shall prove it, it is a sufficient answer to say that it manifesteth itself in and by its own light. And if he add that this is no proof to him, for he doth not discern it; suppose that to be so, it is a satisfactory answer to tell him that he is blind; and if he be not so, that it is to no purpose to argue with him who contradicts his own sense, for he leaves no rule whereby what is spoken may be tried or judged on. And if I tell a man that the "heavens declare the glory of God, and the firmament showeth his handywork," or that the "invisible things of God from the creation of the world are clearly seen, being understood by the things that are made," and he shall demand how I prove it, it is a sufficient answer to say that these things, in and by themselves, do manifest unto the reason of every man, in its due and proper exercise, that there is an eternal, infinitely wise and powerful Being, by whom they were caused, produced, and made; so as that whosoever knoweth how to use and exercise his reasonable faculty in the
114
consideration of them, their original, order, nature, and use, must necessarily conclude that so it is. If he shall say that it doth not so appear unto him that the being of God is so revealed by them, it is a sufficient reply, in case he be so indeed, to say he is phrenetic, and hath not the use of his reason; and if he be not so, that he argues in express contradiction unto his own reason, as may be demonstrated. This the heathen philosophers granted.
"Quid enim potest," saith Cicero, "esse tam aperture, tamque perspicuum, cum coelum suspeximus, coelestiaque contemplati sumus, quam esse aliquod numen praestantissimae mentis, quo haec regantur?... Quod qui dubitet, haud sane intelligo cur non idem, sol sit, an nullus sit, dubitare possit," De Natura Deor. lib. 2:2.
And if I declare unto any one that the Scripture is the word of God, a divine revelation, and that it doth evidence and manifest itself so to be, if he shall say that he hath the use and exercise of his sense and reason as well as others and yet it doth not appear unto him so to be, it is, as unto the present inquiry, a sufficient reply, for the security of the authority of the Scriptures, (though other means may be used for his conviction,) to say that "all men have not faith," by which alone the evidence of the divine authority of the Scripture is discoverable, in the light whereof alone we can read those characters of its divine extract which are impressed on it and communicated unto it.
If it be not so, seeing it is a divine revelation, and it is our duty to believe it so to be, it must be either because our faith is not fitted, suited, nor able to receive such an evidence, suppose God would give it unto the revelation of himself by his word, as he hath done unto those by the light of nature and works of providence, or because God would not or could not give such an evidence unto his word as might manifest itself so to be; and neither of these can be affirmed without a high reflection on the wisdom and goodness of God.
That our faith is capable of giving such an assent is evident from hence, because God works it in us and bestows it upon us for this very end; and God requireth of us that we should infallibly believe what he proposeth unto us, at least when we have infallible evidence that it is from him. And
115
as he appointeth faith unto this end, and approveth of its exercise, so he doth both judge and condemn them who fail therein, 2<142020> Chronicles 20:20; <230709>Isaiah 7:9; <411616>Mark 16:16. Yea, our faith is capable of giving an assent, though of another kind, more firm, and accompanied with more assurance, than any given by reason in the best of its conclusions; and the reason is, because the power of the mind to give assent upon testimony, which is its most. noble faculty, is elevated and strengthened by the divine supernatural work of the Holy Ghost, before described.
To say that God either could not or would not give such a power unto the revelation of himself by his word as to evidence itself to be so is exceedingly prejudicial unto his honor and glory, seeing the everlasting welfare of the souls of men is incomparably more concerned therein than in the other ways mentioned. And what reason could be assigned why he should implant a less evidence of his divine authority on this than on them, seeing he designed fax greater and more glorious ends in this than in them? If any one shall say, "The reason is, because this kind of divine revelation is not capable of receiving such evidences;" it must be either because there cannot be evident characters of divine authority, goodness, wisdom, power, implanted in it or mixed with it; or because an efficacy to manifest them cannot be communicated unto it. That both these are otherwise shall be demonstrated in the last part of this discourse, which I shall now enter upon.
It hath been already declared that it is the authority and veracity of God, revealing themselves in the Scripture and by it, that is the formal reason of our faith, or supernatural assent unto it as it is the word of God.
2. It remains only that we inquire, in the second place, into the way and means whereby they evidence themselves unto us, and the Scripture thereby to be the word of God, so as that we may undoubtedly and infallibly believe it so to be. Now, because faith, as we have showed, is an assent upon testimony, and consequently divine faith is an assent upon divine testimony, there must be some testimony or witness in this case whereon faith doth rest; and this we say is the testimony of the Holy Ghost, the author of the Scriptures, given unto them, in them, and by them. And this work or testimony of the Spirit may be reduced unto two heads, which may be distinctly insisted on: --
116
(1.) The impressions or characters which are subjectively left in the Scripture and upon it by the Holy Spirit, its author, of all the divine excellencies or properties of the divine nature, are the first means evidencing that testimony of the Spirit which our faith rests upon, or they do give the first evidence of its divine original and authority, whereon we do believe it. The way whereby we learn the eternal power and deity of God from the works of creation is no otherwise but by those marks, tokens, and impressions of his divine power, wisdom, and goodness, that are upon them; for from the consideration of their subsistence, greatness, order, and use, reason doth necessarily conclude an infinite subsisting Being, of whose power and wisdom these things are the manifest effects. These are clearly seen and understood by the things that are made. We need no other arguments to prove that God made the world but itself. It carrieth in it and upon it the infallible tokens of its original. See to this purpose the blessed meditation of the psalmist, Psalm 104 throughout. Now, there are greater and more evident impressions of divine excellencies left on the written word, from the infinite wisdom of the Author of it, than any that are communicated unto the works of God, of what sort soever. Hence David, comparing the works and the word of God, as to their instructive efficacy in declaring God and his glory, although he ascribes much unto the works of creation, yet doth he prefer the word incomparably before them, <191901>Psalm 19:1-3, 7-9, 147:8, 9, etc., 19, 20. And these do manifest the word unto our faith to be his more clearly than the others do the works to be his unto our reason. As yet I do not know that it is denied by any, or the contrary asserted, -- namely, that God, as the immediate author of the Scripture, hath left in the very word itself evident tokens and impressions of his wisdom, prescience, omniscience, power, goodness, holiness, truth, and other divine, infinite excellencies, sufficiently evidenced unto the enlightened minds of believers. Some, I confess, speak suspiciously herein, but until they will directly deny it, I shall not need farther to confirm it than I have done long since in another treatise. f5 And I leave it to be considered whether, morally speaking, it be possible that God should immediately by himself from the eternal counsels of his will, reveal himself, his mind, the thoughts and purposes of his heart, which had been hidden in himself from eternity, on purpose that we should believe them and yield obedience unto him, according to the declaration of himself so made, and yet not give with it or leave upon it
117
any tekmhr> ion, any "infallible token," evidencing him to be the author of that revelation. Men who are not ashamed of their Christianity will not be so to profess and seal that profession with their blood, and to rest their eternal concernments on that security herein which they have attained, -- namely, that there is that manifestation made of the glorious properties of God in and by the Scripture, as it is a divine revelation, which incomparably excels in evidence all that their reason receives concerning his power from the works of creation.
This is that whereon we believe the Scripture to be the word of God with faith divine and supernatural, if we believe it so at all: There is in itself that evidence of its divine original, from the characters of divine excellencies left upon it by its author, the Holy Ghost, as faith quietly rests in and is resolved into; and this evidence is manifest unto the meanest and most unlearned, no less than unto the wisest philosophera And the truth is, if rational arguments and external motives were the sole ground of receiving the Scripture to be the word of God, it could not be but that learned men and philosophers would have always been the forwardest and most ready to admit it, and most firmly to adhere unto it and its profession; for whereas all such arguments do prevail on the minds of men according as they are able aright to discern their force and judge of them, learned philosophers would have had the advantage incomparably above others. And so some have of late affirmed that it was the wise, rational, and learned men who at first most readily received the gospel! -- an assertion which nothing but gross ignorance of the Scripture itself, and of all the writings concerning the original of Christianity, whether of Christians or heathens, could give the least countenance unto. See 1<460123> Corinthians 1:23, 26. From hence is the Scripture so often compared unto light, called light, "a light shining in a dark place," which will evidence itself unto all who are not blind, nor do willfully shut their eyes, nor have their "eyes blinded by the god of this world, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them;" which consideration I have handled at large elsewhere.
(2.) The Spirit of God evidenceth the divine original and authority of the Scripture by the power and authority which he puts forth in it and by it over the minds and consciences of men, with its operation of divine effects thereon. This the apostle expressly affirms to be the reason and cause of
118
faith, 1<461424> Corinthians 14:24, 25, "If all prophesy, and there come in one that believeth not, or one unlearned, he is convinced of all, he is judged of all: and thus are the secrets of his heart made manifest; and so falling down on his face he will worship God, and report that God is in you of a truth." The acknowledgment and confession of God to be in them, or among them, is a profession of faith in the word administered by them. Such persons assent unto its divine authority, or believe it to be the word of God. And on what evidence or ground of credibility they did so is expressly declared. It was not upon the force of any external arguments produced and pleaded unto that purpose; it was not upon the testimony of this or that or any church whatever; nor was it upon a conviction of any miracles which they saw wrought in its confirmation; yea, the ground of the faith and confession declared is opposed unto the efficacy and use of the miraculous gifts of tongues, verses 23, 24. Wherefore, the only evidence whereon they received the word, and acknowledged it to be of God, was that divine power and efficacy whereof they found and felt the experience in themselves: "He is convinced of all, judged of all; and thus are the secrets of his heart made manifest;" whereon he falls down before it with an acknowledgment of its divine authority, finding the word to come upon his conscience with an irresistible power of conviction and judgment thereon. "He is convinced of all, judged of all;" he cannot but grant that there is zeio~ n> ti, "a divine efficacy" in it or accompanying of it. Especially his mind is influenced by this, that the "secrets of his heart are made manifest" by it; for all men must acknowledge this to be an effect of divine power, seeing God alone is kardiognw>sthv, he who searcheth, knoweth, and judgeth the heart. And if the woman of Samaria believed that Jesus was the Christ because he "told her all things that ever she did," <430429>John 4:29, there is reason to believe that word to be from God which makes manifest even the secrets of our hearts. And although I do conceive that by "The word of God," <580412>Hebrews 4:12, the living and eternal Word is principally intended, yet the power and efficacy there ascribed to him is that which he puts forth by the word of the gospel. And so that word also, in its place and use, "pierceth even to the dividing asunder of soul and spirit, and of the joints and marrow, and is a discerner," or passeth a critical judgment on "the thoughts and intents of the heart," or makes manifest the secrets of men's hearts, as it is here expressed. Hereby, then, doth the Holy Ghost so evidence the divine authority of the word,
119
namely, by that divine power which it hath upon our souls and consciences, that we do assuredly acquiesce in it to be from God. So the Thessalonians are commended that they
"received the word not as the word of men, but as it is in truth, the word of God, which effectually worketh in them that believe," 1<520213> Thessalonians 2:13.
It distinguisheth itself from the word of men, and evidences itself to be indeed the word of God, by its effectual operation in them that believe. And he who hath this testimony in himself hath a higher and more firm assurance of the truth than what can be attained by the force of external arguments or the credit of human testimony. Wherefore, I say in general, that the Holy Spirit giveth testimony unto and evinceth the divine authority of the word by its powerful operations and divine effects on the souls of them that do believe; so that although it be weakness and foolishness unto others, yet, as is Christ himself unto them that are called, it is the power of God and the wisdom of God.
And I must say, that although a man be furnished with external arguments of all sorts concerning the divine original and authority of the Scriptures, although he esteem his motives of credibility to be effectually persuasive, and have the authority of any or all the churches in the world to confirm his persuasion, yet if he have no experience in himself of its divine power, authority, and efficacy, he neither doth nor can believe it to be the word of God in a due manner, -- with faith divine and supernatural. But he that hath this experience hath that testimony in himself which will never fail.
This will be the more manifest if we consider some few of those many instances wherein it exerts its power, or the effects which are produced thereby.
The principal divine effect of the word of God is in the conversion of the souls of sinners unto God. The greatness and glory of this work we have elsewhere declared at large. And all those who are acquainted with it, as it is declared in the Scripture, and have any experience of it in their own hearts, do constantly give it as an instance of the exceeding greatness of the power of God. It may be they speak not improperly who prefer the work of the new creation before the work of the old, for the express evidences of
120
almighty power contained in it, as some of the ancients do. Now, of this great and glorious effect the word is the only instrumental cause, whereby the divine power operates and is expressive of itself: for we are "born again," born of God,
"not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever," 1<600123> Peter 1:23;
for
"of his own will doth God beget us with the word of truth," <590118>James 1:18.
The word is the seed of the new creature in us, that whereby our whole natures, our souls and all their faculties, are changed and renewed into the image and likeness of God; and by the same word is this new nature kept and preserved, 1<600202> Peter 2:2, and the whole soul carried on unto the enjoyment of God. It is unto believers "an ingrafted word, which is able to save their souls," <590121>James 1:21; the "word of God's grace, which is able to build us up, and give us an inheritance among all them which are sanctified," <442032>Acts 20:32; and that because it is the "power of God unto salvation unto every one that believeth," <450116>Romans 1:16. All the power which God puts forth and exerts, in the communication of that grace and mercy unto believers whereby they are gradually carried on and prepared unto salvation, he doth it by the word. Therein, in an especial manner, is the divine authority of the word evidenced, by the divine power and efficacy given unto it by the Holy Ghost. The work which is effected by it, in the regeneration, conversion, and sanctification of the souls of believers, doth evidence infallibly unto their consciences that it is not the word of man, but of God. It will be said, "This testimony is private in the minds only of them on whom this work is wrought," and therefore do I press it no farther, but "he that believeth hath the witness in himself," 1<620510> John 5:10. Let it be granted that all who are really converted unto God by the power of the word have that infallible evidence and testimony of its divine original, authority, and power in their own souls and consciences, that they thereon believe it with faith divine and supernatural, in conjunction with the other evidences before mentioned, as parts of the same divine testimony, and it is all I aim at herein.
121
But yet, although this testimony be privately received (for in itself it is not so, but common unto all believers), it is ministerially pleadable in the church as a principal motive unto believing. A declaration of the divine power which some have found by experience in the word is an ordinance of God to convince others and to bring them unto the faith; yea, of all the external arguments that are or may be pleaded to justify the divine authority of the Scripture, there is none more prevalent nor cogent than this of its mighty efficacy in all ages on the souls of men, to change, convert, and renew them into the image and likeness of God, which hath been visible and manifest.
Moreover, there are yet other particular effects of the divine power of the word on the minds and consciences of men, belonging unto this general work, either preceding or following it, which are clearly sensible, and enlarge the evidence; as, --
(1.) The work of conviction of sin on those who expected it not, who desired it not, and who would avoid it if by any means possible they could. The world is filled with instances of this nature. Whilst men have been full of love to their sins, at peace in them, enjoying benefit and advantage by them, the word coming upon them in its power hath awed, disquieted, and terrified them, taken away their peace, destroyed their hopes, and made them, as it were, whether they would or no, -- that is, contrary to their desires, inclinations, and carnal affections, -- to conclude that if they comply not with what is proposed unto them in that word, which before they took no notice of nor had any regard unto, they must be presently or eternally miserable.
Conscience is the territory or dominion of God in man, which he hath so reserved unto himself that no human power can possibly enter into it or dispose of it in any wise. But in this work of conviction of sin, the word of God, the Scripture, entereth into the conscience of the sinner, takes possession of it, disposeth it unto peace or trouble, by its laws or rules, and no otherwise. Where it gives disquietment, all the world cannot give it peace; and where it speaks peace, there is none can give it trouble. Were not this the word of God, how should it come thus to speak in his name and to act his authority in the consciences of men as it doth? When once it begins this work, conscience immediately owns a new rule, a new law, a
122
new government, in order to the judgment of God upon it and all its actions. And it is contrary to the nature of conscience to take this upon itself, nor would it do so but that it sensibly finds God speaking and acting in it and by it: see 1<461424> Corinthians 14:24, 25. An invasion may be made on the outward duties that conscience disposeth unto, but none can be so upon its internal actings. No power under heaven can cause conscience to think, act, or judge otherwise than it doth by its immediate respect unto God; for it is the mind's self-judging with respect unto God, and what is not so is no act of conscience. Wherefore, to force an act of conscience implies a contradiction. However it may be defiled, bribed, seared, and at length utterly debauched, admit of a superior power, a power above or over itself, under God, it cannot.
I know conscience may be prepossessed with prejudices, and, by education, with the insinuation of traditions, take on itself the power of false, corrupt, superstitious principles and errors, as means of conveying unto it a sense of divine authority; so is it with the Mohammedans and other false worshippers in the world. But the power of those divine convictions whereof we treat is manifestly different from such prejudicate opinions: for where these are not imposed on men by artifices and delusions easily discoverable, they prepossess their minds and inclinations by traditions, antecedently unto any right judgment they can make of themselves or other things, and they are generally wrapt up and condited [preserved] in their secular interests. The convictions we treat of come from without upon the minds of men, and that with a sensible power, prevailing over all their previous thoughts and inclinations. Those first affect, deceive, and delude the notional part of the soul, whereby conscience is insensibly influenced and diverted into improper respects, and is deceived as to its judging of the voice of God; these immediately principle the practical understanding and self-judging power of the soul. Wherefore, such opinions and persuasions are gradually insinuated into the mind, and are admitted insensibly without opposition or reluctancy, being never accompanied at their first admission with any secular disadvantage; -- but these divine convictions by the word befall men, some when they think of nothing less and desire nothing less; some when they design other things, as the pleasing of their ears or the entertainment of their company; and some that go on purpose to deride and scoff at what should be spoken
123
unto them from it. It might also be added unto the same purpose how confirmed some have been in their carnal peace and security by love of sin, with innumerable inveterate prejudices; what losses and ruin to their outward concernments many have fallen into by admitting of their convictions; what force, diligence, and artifices have been used to defeat them; what contribution of aid and assistance there hath been from Satan unto this purpose; and yet against all hath the divine power of the word absolutely prevailed and accomplished its whole designed effect. See 2<471004> Corinthians 10:4, 5; <242329>Jeremiah 23:29; <380106>Zechariah 1:6.
(2.) It doth it by the light that is in it, and that spiritual illuminating efficacy wherewith it is accompanied. Hence it is called a "light shining in a dark place," 2<610119> Peter 1:19; that light whereby God "shines in the hearts" and minds of men, 2<470404> Corinthians 4:4, 6. Without the Scripture all the world is in darkness: "Darkness covers the earth, and gross darkness the people," <236002>Isaiah 60:2. It is the kingdom of Satan, filled with darkness and confusion. Superstition, idolatry, lying vanities, wherein men know not at all what they do nor whither they go, fill the whole world, even as it is at this day. And the minds of men are naturally in darkness; there is a blindness upon them that they cannot see nor discern spiritual things, no, not when they are externally proposed unto them, as I have at large evinced elsewhere; -- and no man can give a greater evidence that it is so than he who denies it so to be. With respect unto both these kinds of darkness the Scripture is a light, and accompanied with a spiritual illuminating efficacy, thereby evidencing itself to be a divine revelation; for what but divine truth could recall the minds of men from all their wanderings in error, superstition, and other effects of darkness, which of themselves they love more than truth? All things being filled with vanity, error, confusion, misapprehensions about God and ourselves, our duty and end, our misery and blessedness, the Scripture, where it is communicated by the providence of God, comes in as a light into a dark place, discovering all things clearly and steadily that concern either God or ourselves, our present or future condition, causing all the ghosts and false images of things which men had framed and fancied unto themselves in the dark to vanish and disappear. Digitus Dei! -- this is none other but the power of God. But principally it evinceth this its divine efficacy by that spiritual saving light which it conveys into and implants on the minds of believers.
124
Hence there is none of them who have gained any experience by the observation of God's dealings with them but shall, although they know not the ways and methodof the Spirit's operations by the word, yea, can say, with the man unto whom the Lord Jesus restored his sight, "One thing I know, that, whereas I was blind, now I see." This power of the word, as the instrument of the Spirit of God for the communication of saving light and knowledge unto the minds of men, the apostle declares 2<470318> Corinthians 3:18, 4:4, 6. By the efficacy of this power doth he evidence the Scripture to be the word of God. Those who believe find by it a glorious, supernatural light introduced into their minds, whereby they who before saw nothing in a distinct, affecting manner in spirituals, do now clearly discern the truth, the glory, the beauty, and excellency of heavenly mysteries, and have their minds transformed into their image and likeness, And there is no person who hath the witness in himself of the kindling of this heavenly light in his mind by the word but hath also the evidence in himself of its divine original.
(3.) It doth, in like manner, evidence its divine authority by the awe which it puts on the minds of the generality of mankind unto whom it is made known, so that they dare not absolutely reject it. Multitudes there are unto whom the word is declared who hate all its precepts, despise all its promises, abhor all its threatenings, like nothing, approve of nothing, of what it declares or proposes; and yet dare not absolutely refuse or reject it. They deal with it as they do with God himself, whom they hate also, according to the revelation which he hath made of himself in his word. They wish he were not, sometimes they hope he is not, would be glad to be free of his rule; but yet dare not, cannot absolutely deny and disown him, because of that testimony for himself which he keeps alive in them whether they will or no. The same is the frame of their hearts and minds towards the Scripture, and that for no other reason but because it is the word of God, and manifesteth itself so to be. They hate it, wish it were not, hope it is not true; but are not by any means able to shake off a disquiet in the sense of its divine authority. This testimony it hath fixed in the hearts of multitudes of its enemies, <194505>Psalm 45:5.
(4.) It evidences its divine power in administering strong consolations in the deepest and most unrelievable distresses. Some such there are, and such many men fall into, wherein all means and hopes of relief may be
125
utterly removed and taken away. So is it when the miseries of men are not known unto any that will so much as pity them or wish them relief; or if they have been known, and there hath been an eye to pity them, yet there hath been no hand to help them. Such hath been the condition of innumerable souls, as on other accounts, so in particular under the power of persecutors, when they have been shut up in filthy and nasty dungeons, not to be brought out but unto death, by the most exquisite tortures that the malice of hell could invent or the bloody cruelty of man inflict. Yet in these and the like distresses doth the word of God, by its divine power and efficacy, break through all interposing difficulties, all dark and discouraging circumstances, supporting, refreshing, and comforting such poor distressed sufferers, yea, commonly filling them under overwhelming calamities with "joy unspeakable and full of glory." Though they are in bonds, yet is the word of God not bound; neither can all the power of hell, nor all the diligence or fury of men, keep out the word from entering into prisons, dungeons, flames, to administer strong consolations against all fears, pains, wants, dangers, deaths, or whatever we may in this mortal life be exposed unto. And sundry other instances of the like nature might be pleaded, wherein the word gives evident demonstration unto the minds and consciences of men of its own divine power and authority: which is the second way whereby the Holy Ghost, its author, gives testimony unto its original.
But it is not merely the grounds and reasons whereon we believe the Scripture to be the word of God which we designed to declare; the whole work of the Holy Spirit enabling us to believe them so to be was proposed unto consideration. And beyond what we have insisted on, there is yet a farther peculiar work of his, whereby he effectually ascertains our minds of the Scriptures being the word of God, whereby we are ultimately established in the faith thereof. And I cannot but both admire and bewail that this should be denied by any that would be esteemed Christians. Wherefore, if there be any necessity thereof, I shall take occasion in the second part of this discourse farther to confirm this part of the truth, thus far debated, -- namely, that God by his Holy Spirit doth secretly and effectually persuade and satisfy the minds and souls of believers in the divine truth and authority of the Scriptures, whereby he infallibly secures their faith against all objections and temptations whatsoever; so that they
126
can safely and comfortably dispose of their souls in all their concernments, with respect unto this life and eternity, according unto the undeceivable truth and guidance of it. But I shall no farther insist on these things at present.
127
CHAPTER 7.
INFERENCES FROM THE WHOLE -- SOME OBJECTIONS ANSWERED.
THREE things do offer themselves unto consideration from what hath been discoursed: --
1. What is the ground and reason why the meanest and most unlearned sort of believers do assent unto this truth, that the Scriptures are the word of God, with no less firmness, certainty, and assurance of mind, than do the wisest and most learned of them; yea, ofttimes the faith of the former sort herein is of the best growth and firmest consistency against oppositions and temptations. Now, no assent of the mind can be accompanied with any more assurance than the evidence whose, effect it is, and which it is resolved into, will afford; nor doth any evidence of truth beget an assent unto it in the mind but as it is apprehended and understood. Wherefore, the evidence of this truth, wherein soever it consists, must be that which is perceived, apprehended, and understood, by the meanest and most unlearned sort of true believers; for, as was said, they do no less firmly assent and adhere unto it than the wisest and most learned of them. It cannot, therefore, consist in such subtile and learned arguments, whose sense they cannot understand or comprehend. But the things we have pleaded are of another nature: for those characters of divine wisdom, goodness, holiness, grace, and sovereign authority, which are implanted in the Scripture by the Holy Ghost, are as legible unto the faith of the meanest as of the most learned believer; and they also are no less capable of an experimental understanding of the divine power and efficacy of the Scripture, in all its spiritual operations, than those who are more wise and skillful in discerning the force of external arguments and motives of credibility. It must, therefore, of necessity be granted, that the formal reason of faith consists in those things whereof the evidence is equally obvious unto all sorts of believers.
2. Whence it is that the assent of faith, whereby we believe the Scriptures to be the word of God, is usually affirmed to be accompanied with more assurance than any assent which is the effect of science upon the most
128
demonstrative principles. They who affirm this do not consider faith as it is in this or that individual person, or in all that do sincerely believe, but in its own nature and essence, and what it is meet and able to produce. And the schoolmen do distinguish between a certainty or assurance of evidence and an assurance of adherence. In the latter, they say, the certainty of faith doth exceed that of science; but it is less in respect of the former. But it is not easily to be conceived how the certainty of adherence should exceed the certainty of evidence, with respect unto any object whatsoever. That which seems to render a difference in this case is, that the evidence which we have in things scientifical is speculative, and affects the mind only; but the evidence which we have by faith effectually worketh on the will also, because of the goodness and excellency of the things that are believed. And hence it is that the whole soul doth more firmly adhere unto the objects of faith upon that evidence which it hath of them, than unto other things whereof it hath clearer evidence, wherein the will and affections are little or not at all concerned. And Bonaventure giveth a reason of no small weight why faith is more certain than science, not with the certainty of speculation, but of adherence:
"Quoniam fideles Christiani, nec argumentis, nec tormentis, nec blandimentis adduci possunt, vel inclinari, ut veritatem quam credunt vel ore tenus negent; quod nemo peritus alicujus scientiae faceret, si acerrimis tormentis cogeretur scientiam suam de conclusione aliqua geometrica vel arithmetica retractare. Stultus enim et ridiculus esset geometra, qui pro sua scientia in controversiis geometricis mortem auderet subire, nisi in quantum dictat tides, non esse mentiendum."
And whatever may be said of this distinction, I think it cannot modestly be denied that there is a greater assurance in faith than is in any scientifical conclusions, until as many good and wise men will part with all their worldly concernments and their lives, by the most exquisite tortures, in the confirmation of any truth which they have received, merely on the ground of reason acting in human sciences, as have so done on the certainty which they had by faith that the Scripture is a divine revelation: for in bearing testimony hereunto have innumerable multitudes of the best, the holiest, and the wisest men that ever were in the world, cheerfully and joyfully sacrificed all their temporal and adventured all their eternal
129
concernments; for they did it under a full satisfaction that in parting with all temporary things, they should be eternally blessed or eternally miserable, according as their persuasion in faith proved true or false. Wherefore, unto the firmitude and constancy which we have in the assurance of faith, three things do concur: --
(1.) That this ability of assent upon testimony is the highest and most noble power or faculty of our rational souls; and, therefore, where it hath the highest evidence whereof it is capable, -- which it hath in the testimony of God, -- it giveth us the highest certainty or assurance whereof in this world we are capable.
(2.) Unto the assent of divine faith there is required an especial internal operation of the Holy Ghost. This rendereth it of another nature than any mere natural act and operation of our minds; and, therefore, if the assurance of it may not properly be said to exceed the assurance of science in degree, it is only because it is of a more excellent kind, and so is not capable of comparison unto it as to degrees.
(3.) That the revelation which God makes of himself, his mind and will, by his word, is more excellent, and accompanied with greater evidence of his infinitely glorious properties, -- wherein alone the mind can find absolute rest and satisfaction (which is its assurance), -- than any other discovery of truth, of what sort soever, is capable of; neither is the assurance of the mind absolutely perfect in any thing beneath the enjoyment of God. Wherefore, the soul by faith making the nearest approaches whereof in this life it is capable unto the eternal spring of being, truth, and goodness, it hath the highest rest, satisfaction, and assurance therein, that in this life it can attain unto.
3. It followeth from hence that those that would deny either of these two things, or would so separate between them as to exclude the necessity of either unto the duty of believing, -- namely, the internal work of the Holy Spirit on the minds of men, enabling them to believe, and the external work of the same Holy Spirit, giving evidence in and by the Scripture unto its own divine original, -- do endeavor to expel all true divine faith out of the world, and to substitute a probable persuasion in the room thereof.
130
For a close unto this discourse, which hath now been drawn forth unto a greater length than was at first intended, I shall consider some objections that are usually pleaded in opposition unto the truth asserted and vindicated: --
1. It is, therefore, objected, in the first place, "That the plea hitherto insisted on cannot be managed without great disadvantage to Christian religion; for if we take away the rational grounds on which we believe the doctrine of Christ to be true and divine, and the whole evidence of the truth of it be laid on things not only derided by men of atheistical spirits, but in themselves such as cannot be discerned by any but such as do believe, on what grounds can we proceed to convince an unbeliever?"
Ans. 1. By the way, it is one thing to prove and believe the doctrine of Christ to be true and divine; another, to prove and believe the Scripture to be given by inspiration of God, or the divine authority of the Scripture, which alone was proposed unto consideration. A doctrine true and divine may be written in and proposed unto us by writings that were not divinely and infallibly inspired; and so might the doctrine of Christ have been, but not without the unspeakable disadvantage of the church. And there are sundry arguments which forcibly and effectually prove the doctrine of Christ to have been true and divine, which are not of any efficacy to prove the divine authority of the Scriptures; though, on the other hand, whatever doth prove the divine authority of the Scriptures doth equally prove the divine truth of the doctrine of Christ.
2. There are two ways of convincing unbelievers, -- the one insisted on by the apostles and their followers, the other by some learned men since their days. The way principally insisted on by the apostles was, by preaching the word itself unto them in the evidence and demonstration of the Spirit; by the power whereof, manifesting the authority of God in it, they were convinced, and falling down acknowledged God to be in it of a truth, 1<460204> Corinthians 2:4, 5, 14:24, 25. It is likely that in this their proposal of the gospel, the doctrine and truths contained in it, unto unbelievers, those of atheistical spirits would both deride them and it; and so, indeed, it came to pass, many esteeming themselves to be babblers and their doctrine to be arrant folly. But yet they desisted not from pursuing their work in the same way; whereunto God gave success. The other way
131
is, to prove unto unbelievers that the Scripture is true and divine by rational arguments; wherein some learned persons have labored, especially in these last ages, to very good purpose. And certainly their labors are greatly to be commended, whilst they attend unto these rules: --
(1.) That they produce no arguments but such as are cogent, and not liable unto just exceptions; for if, to manifest their own skill or learning, they plead such reasons as are capable of an answer and solution, they exceedingly prejudice the truth, by subjecting it unto dubious disputations, whereas in itself it is clear, firm, and sacred.
(2.) That they do not pretend their rational grounds and arguments to be the sole foundation that faith hath to rest upon, or which it is resolved into; for this were the ready way to set up an opinion, instead of faith supernatural and diving Accept but of these two limitations, and it is acknowledged that the rational grounds and arguments intended may be rationally pleaded, and ought so to be, unto the conviction of gainsayers; for no man doth so plead the self-evidencing power of the Scripture as to deny that the use of other external motives and arguments is necessary to stop the mouths of atheists, as also unto the farther establishment of them who do believe. These things are subordinate, and no way inconsistent.
The truth is, if we will attend unto our own and the experience of the whole church of God, the way whereby we come to believe the Scripture to be the word of God ordinarily is this, and no other. God having first given his word as the foundation of our faith and obedience, hath appointed the ministry of men, at first extraordinary, afterward ordinary, to propose unto us the doctrines, truths, precepts, promises, and threatenings contained therein. Together with this proposition of them, they are appointed to declare that these things are not from themselves, nor of their own invention, 2<550314> Timothy 3:14-17. And this is done variously. Unto some the word of God in this ministry thus comes, or is thus proposed, preached, or declared, whilst they are in a condition not only utterly unacquainted with the mysteries of it, but filled with contrary apprehensions, and consequently prejudiced against it. Thus it came of old unto the pagan world, and must do so unto such persons and nations as are yet in the same state with them. Unto these the first preachers of the gospel did not produce the book of the Scriptures, and tell them that it was
132
the word of God, and that it would evidence itself unto them so to be, for this had been to despise the wisdom and authority of God in their own ministry; but they preached the doctrines of it unto them, grounding themselves on the divine revelation contained therein. And this proposition of the truth or preaching of the gospel was not left of God to work itself into the reason of men by the suitableness of it thereunto; but being his own institution for their illumination and conversion, he accompanied it with divine power, and made it effectual unto the ends designed, <450116>Romans 1:16. And the event hereof among mankind was, that by some this new doctrine was derided and scorned; by others, whose hearts God opened to attend unto it, it was embraced and submitted unto. Among those who, after the propagation of the gospel, are born, as they say, within the pale of the church, the same doctrine is variously instilled into persons, according unto the several duties and concerns of others to instruct them. Principally, the ministry of the word is ordained of God unto that end, whereon the church is the pillar and ground of truth. Those of both sorts unto whom the doctrine mentioned is preached or proposed are directed unto the Scriptures as the sacred repository thereof; for they are told that these things come by revelation from God, and that that revelation is contained in the Bible, which is his word. Upon this proposal, with inquiry into it and consideration of it, God co-operating by his Spirit, there is such evidence of its divine original communicated unto their minds through its power and efficacy, with the characters of divine wisdom and holiness implanted on it, which they are now enabled to discern, that they believe it and rest in it as the immediate word of God. Thus was it in the case of the woman of Samaria and the inhabitants of Sychar with respect unto their faith in Christ Jesus, <430442>John 4:42. This is the way whereby men ordinarily are brought to believe the word of God, <451014>Romans 10:14,15,17; and that neither by external arguments nor motives, which no one soul was ever converted unto God by, nor by any mere naked proposal and offer of the book unto them, nor by miracles, nor by immediate revelation or private subjective testimony of the Spirit; nor is their faith a persuasion of mind that they can give no reason of, but only that they are so persuaded.
2. But it will be yet farther objected, "That if there be such clear evidence in the thing itself, that is, in the divine original and authority of the
133
Scriptures, that none who freely use their reason can deny it, then it lies either in the naked proposal of the thing unto the understanding, -- and if so, then every one that assents unto this proposition, `That the whole is greater than the part,' must likewise assent unto this, `That the Scripture is the word of God,' -- or the evidence must not lie in the naked proposal, but in the efficacy of the Spirit of God in the minds of them unto whom it is proposed."
Ans. 1. I know no divine, ancient or modern, popish or protestant, who doth not assert that there is a work of the Holy Ghost on the minds of men necessary unto a due belief of the Scripture to be the word of God; and the consideration hereof ought not by any Christian to be excluded. But they say not that this is the objective testimony or evidence on which we believe the Scripture to be the word of God, concerning which alone is our inquiry.
2. We do not dispute how far or by what means this proposition, "The Scripture is the word of God," may be evidenced merely unto our reason, but unto our understanding as capable of giving an assent upon testimony. It is not said that this is a first principle of reason, though it be of faith, nor that it is capable of a mathematical demonstration. That the whole is greater than the part is self-evident unto our reason upon its first proposal, but such none pretends to be in the Scripture, because it is a subject not capable of it; nor do those who deny the self-evidence of the Scripture pretend by their arguments for its divine authority to give such an evidence of it unto reason as is in first principles or mathematical demonstrations, but content themselves with that which they call a "moral certainty.'' But it is by faith we are obliged to receive the truth of this proposition, which respects the power of our minds to assent unto truth upon testimony, infallibly on that which is infallible. And hereunto it evidenceth its own truth, not with the same, but with an evidence and certainty of a higher nature and nobler kind than that of the strictest demonstration in things natural or the most forcible argument in things moral.
3. It will be objected, "That if this be so, then none can be obliged to receive the Scripture as the word of God who hath not faith, and none
134
have faith but those in whom it is wrought by the Spirit of God, and thereinto all will be resolved at last."
Ans. 1. Indeed there is no room for this objection, for the whole work of the Spirit is pleaded only as he is the efficient cause of believing, and not the objective, or reason why we do believe. But, --
2. We must not be ashamed to resolve all we do well spiritually, and in obedience to the command of God, into the efficacious operation of the Holy Ghost in us, unless we intend to be ashamed of the gospel. But this still makes his internal operation to be the efficient, and not his internal testimony to be the formal, reason of our faith.
3. It is another question, whether all obligation unto duty is and must be proportionate unto our own strength.without divine assistance; which we deny, and affirm that we are obliged unto many things by virtue of God's command which we have no power to answer but by virtue of his grace.
4. Where the proposal of the Scripture is made in the way before described, those unto whom it is proposed are obliged to receive it as the word of God, upon the evidence which it gives of itself so to be; yes, every real, true, divine revelation made unto men, or every proposal of the Scripture by divine providence, hath that evidence of its being from God accompanying it as is sufficient to oblige them, unto whom it was made to believe it, on pain of his displeasure. If this were otherwise, then either were God obliged to confirm every particular divine revelation with a miracle (which, as to its obligation unto believing, wants not its difficulty), which he did not, as in many of the prophets, nor doth at this day at the first proposal of the gospel to the heathen; or else, when he requires faith and obedience in such ways as in his wisdom he judgeth meet, -- that is, in the ordinary ministry of the word, -- they are not obliged thereby, nor is it their sin to refuse a compliance with his will.
5. If this difficulty can be no otherwise avoided but by affirming that the faith which God requires of us with respect unto his word is nothing but a natural assent unto it upon rational arguments and considerations, which we have an ability for, without any spiritual aid of the Holy Ghost, or respect unto his testimony, as before described, -- which overthrows all faith, especially that which is divine, -- I shall rather ten thousand times
135
allow of all the just consequences that can follow on the supposition mentioned than admit of this relief. But of those consequences this is none, that any unto whom the Scripture is proposed are exempted from an obligation unto believing.
In like manner, there is no difficulty in the usual objection which respects particular books of the Scripture, why we receive them as canonical and reject others; as, namely, the Book of Proverbs, and not of Wisdom, of Ecclesiastes, and not Ecclesiasticus: for, --
1. As to the books of the Old Testament, we have the canon of them given us in the New, where it is affirmed that unto the church of the Jews were committed the oracles of God; which both confirms all that we receive and excludes all that we exclude. And unto the New there are no pretenders, nor ever were, to the least exercise of the faith of any.
2. All books whatever that have either themselves pretended unto a divine original, or have been pleaded by others to be of that extract, have been, and may be from themselves, without farther help, evicted of falsehood in that pretense. They have all of them hitherto, in matter or manner, in plain confessions or other sufficient evidence, manifested themselves to be of a human original. And much danger is not to be feared from any that for the future shall be set forth with the same pretense.
3. We are not bound to refuse the ministry of the church, or the advantages of providence whereby the Scripture is brought unto us, with the testimonies which, either directly or collaterally, any one part of it gives unto another. Although the Scripture be to be believed for itself, yet it is not ordinarily to be believed by itself, without the help of other means.
4. On these suppositions I fear not to affirm that there are on every individual book of the Scripture, particularly those named, those divine characters and criteria which are sufficient to difference them from all other writings whatever, and to testify their divine authority unto the minds and consciences of believers. I say of believers, for we inquire not on what ground unbelievers, or those who do not believe, do believe the word of God, nor yet directly on what outward motives such persons may be induced so to do; but our sole inquiry at present is, what the faith of them who do believe is resolved into. It is not, therefore, said that when
136
our Lord Jesus Christ (for we acknowledge that there is the same reason of the first giving out of divine revelations as is of the Scripture) came and preached unto the Jews, that these mere words, "I am the light of the world," or the like, had all this evidence in them or with them; for nothing he said of that kind may be separated from its circumstances. But supposing the testimonies given in the Scripture beforehand to his person, work, time, and manner of coming, with the evidence of the presence of God with him in the declaration that he made of his doctrine and himself to be the Messiah, the Jews were bound to believe what he taught, and himself to be the Son of God, the Savior of the world; and so did many of them upon his preaching only, <430442>John 4:42, [8:30.] And in like manner they were bound to believe the doctrine of John Baptist, and to submit unto his institutions, although he wrought no miracle; and those who did not rejected the counsel of God for their good, and perished in their unbelief. But although our Lord Jesus Christ wrought no miracles to prove the Scripture then extant to be the word of God, seeing he wrought them among such only as by whom that was firmly believed, yet the wisdom of God saw it necessary to confirm his personal ministry by them. And without a sense of the power and efficacy of the divine truth of the doctrine proposed, miracles themselves will be despised; so they were by some who were afterward converted by the preaching of the word, <440213>Acts 2:13: or they will produce only a false faith, or a ravished assent upon an amazement, that will not abide, <440307>Acts 3:7, 8, 8:13, 21.
137
APPENDIX.
A SUMMARY representation of the nature and reason of that faith wherewith we believe the Scripture be the the word of God, with some attestations given unto the substance of what hath been delivered concernng it, shall give a close to this discourse.
As to the first part of the design, the things that follow are proposed: --
I. Unto the inquiry, on what grounds, or for what reason, we believe the
Scripture to be the word of God, many things supposed, as on all hands agreed upon, whose demonstration or proof belongs not unto our present work. Such are, --
1. The being of God and his self-subsistence, with all the essential properties of his nature.
2. Our relation unto him and dependence on him, as our creator, benfactor, preserver, judge, and rewarder, both as unto things temporal and eternal. Wherefore, --
3. The to< gnwston< tou~ Qeou,~ "whatever may be known of God" by the light of nature, whatever is manifest in or from the works of creation and providence, and necessary actings of conscience, as to the being, rule, and authority of God, supposed as acknowledged in this inquiry.
4. That beyond the conduct and guidance of the light of nature, that men may live unto God, believe and put their trust in him, according to their duty, in that obedience which he requireth of them, so as to come unto the enjoyment of him, a supernatural revelation of his mind and will unto them, especially in that condition wherein all mankind are since the entrance of sin, is necessary.
5. That all those unto whom God hath granted divine revelations immediately from himself, for their own use, and that of all other men unto whom they were to be communicated, were infallibly assured that they came from God, and that their minds were no way imposed on in them.
138
6. That all these divine revelations, so far as they are any way necessary to guide and instruct men in the true knowledge of God and that obedience which is acceptable unto him, are now contained in the Scriptures, or those books of the Old and New Testament which are commonly received and owned among all sorts of Christians.
These things, I say, are supposed unto our present inquiry, and taken for granted so that the reader is not to look for any direct proof of them in the prying course. But on these suppositions it is alleged and proved, --
1. That all men unto whom it is duly proposed as such are bound to believe this Scripture, these books of the Old and New Testament, to be the word of God, -- that is, to contain and exhibit an immediate, divine, superrnatural revelation of his mind and will, so far as is any way needful that they may live unto him, -- and that nothing is confined in them but what is of the same divine original.
2. The obligation of this duty of thus believing the Scripture to be the word of God ariseth partly from the nature of the thing itself, and partly from the especial command of God; for it being that revelation of the will of God without the knowledge whereof and assent whereunto we cannot live unto God as we ought, nor come unto the enjoyment of him, it is necessary that we should believe it unto these ends, and God requireth it of us that so we should do.
3. We cannot thus believe it in a way of duty, but upon a sufficient evidence and prevalent testimony that so it is.
4. There are many cogent arguments, testimonies, and motives, to persuade, convince, and satisfy unprejudiced persons, that the Scripture is the word of God or a divine revelation, and every way sufficient to stop the mouths of gainsayers, proceeding on such principles of reason as are owned and approved by the generality of mankind. And arguments of this nature may be taken from almost all considerations, of the properties of God and his government of the world, of our relation unto him, of what belongs unto our present peace and future happiness.
5. From the arguments and testimonies of this nature, a firm persuasion of mind, defensible against all objections, that the Scripture is the word of God, may be attained, and that such, as that those who live not in
139
contradiction unto their own light and reason, through the power of their lusts, cannot but judge it their wisdom, duty, and interest to yield obedience unto his will as revealed therein.
6. But yet that persuasion of mind which may be thus attained, and which resteth wholly upon these arguments and testimonies, is not entirely that faith wherewith we are obliged to believe the Scripture to be the word of God in a way of duty; for it is not to be merely human, how firm soever the persuasion in it may be, but divine and supernatural, -- of the same kind with that whereby we believe the things themselves contained in the Scripture.
7. We cannot thus believe the Scripture to be the word of God, nor any divine truth therein contained, without the effectual illumination of our minds by the Holy Ghost; and to exclude the consideration of his work herein is to cast the whole inquiry out of the limits of Christian religion.
8. Yet is not this work of the Holy Spirit in the illumination of our minds, whereby we are enabled to believe in a way of duty with faith supernatural and divine, the ground and reason why we do believe, or the evidence whereon we do so, nor is our faith resolved hereinto.
9. Whereas, also, there are sundry other acts of the Holy Spirit in and upon our minds, establishing this faith against temptations unto the contrary, and farther ascertaining us of the divine original of the Scripture, or testifying, it unto us, yet are they none of them severally, nor all of them jointly, the formal reason of our faith, nor the ground which we believe upon. Yet are they such as that without the first work of divine illumination, we cannot believe at all in a due manner; so without his other consequent operations, we cannot believe steadfastly against temptations and oppositions. Wherefore, --
10. Those only can believe the Scripture aright to be the word of God, in a way of duty, whose minds are enlightened, and who are enabled to believe by the Holy Ghost.
11. Those who believe not are of two sorts; for they are either such as oppose and gainsay the word as a cunningly-devised fable, or such as are willing without prejudice to attend unto the consideration of it. The former sort may be resisted, opposed, and rebuked by external arguments, and
140
such moral considerations as vehemently persuade the divine original of the Scripture; and from the same principles may their mouths be stopped as to their cavils and exceptions against it; -- the other sort are to be led on unto believing by the ministry of the church in the dispensation of the word itself; which is the ordinance of God unto that purpose. But, --
12. Neither sort doth ever come truly to believe, either merely induced thereunto by force of moral arguments only, or upon the authority of that church by whose ministry the Scripture is proposed unto them to be believed. Wherefore --
13. The formal reason of faith divine and supernatural, whereby we believe the Scripture to be the word of God in the way of duty, and as it is required of us, is the authority and veracity of God alone, evidencing themselves unto our minds and consciences in and by the Scripture itself. And herein consisteth that divine testimony of the Holy Ghost, which, as it is a testimony, gives our assent unto the Scriptures the general nature of faith, and as it is a divine testimony gives it the especial nature of faith divine and supernatural.
14. This divine testimony given unto the divine original of the Scripture in and by itself, whereinto our faith is ultimately resolved, is evidenced and made known, as by the characters of the infinite perfections of the divine nature that are in it and upon it, so by the authority, power, and efficacy, over and upon the souls and consciences of men, and the satisfactory excellency of the truths contained therein, wherewith it is accompanied.
15. Wherefore, although there be many cogent external arguments whereby a moral, steadfast persuasion of the divine authority of the Scriptures may be attained; and although it be the principal duty of the true church in all ages to give testimony thereunto, which it hath done successively at all times since first it was intrusted with it; and although there be many other means whereby we are induced, persuaded, and enabled to believe it; yet is it for its own sake only, efficaciously manifesting itself to be the word of God, or upon the divine testimony that is given in it and by it thereunto, that we believe it to be so with faith divine and supernatural.
Corol. Those who either deny the necessity of an internal subjective work of the Holy Ghost enabling us to believe, or the objective testimony of the
141
Holy Spirit given unto the Scripture in and by itself, or do deny their joint concurrence in and unto our believing, do deny all faith properly divine and supernatural.
II. This being the substance of what is declared and pleaded for in the
preceding treatise, to prevent the obloquy of some and confirm the judgment of others, I shall add the suffrage of ancient and modern writers given unto the principal parts of it, and whereon all other things asserted in it do depend: --
Clemens Alexandrinus discourseth at large unto this purpose, Strom. 7 cap. 16,
E] comen gar< thav torion, dia> te twn~ profhtwn~ , dia< twn~ makariw> n apj ostol> wn, polutrop> wv ejx arj chv~ eivj te>lov hgJ ou>menon th~v gnw>sewv
-- "We have the Lord himself for the principle or beginning of doctrine; who, by the prophets, the gospel, and blessed apostles, in various manners and by divers degrees, goeth before us, or leads us unto knowledge."
[This is that which we lay down as the reason and ground of faith -- namely, the authority of the Lord himself instructing us by the Scriptures.] So he adds:
Throu dei~sqai uJpola>zoi, oukj et> j a]n o]ntwv arj ch< fulacqeih> . JO me istov eikj ot> wv an] dia< tou~ kurio> u propwn eujefgesi>an ejnergoume>nh? ajme>lei pro wn eu[resin, aujth~| crw>meqa krithri>w?| to< krino>menon de< pa~n, e]ti ap] iston prin< kriqhn~ ai? w[st j ojud j ajrch< to< kri>sewv deo>menon
-- "And if any one suppose that he needeth any other principle, the principle will not be kept;" [that is, if we need any other principle whereinto to resolve our faith, the word of God is no more a principle unto us.] "But he who is faithful from himself is worthy to be believed in his sovereign writing and voice; which, as it appeareth, is administered by the Lord for the benefit of men. And certainly we use it as a rule of judging for the invention of
142
things. But whatever is judged is not credible, or to be believed, until it is judged; and that is no principle which stands in need to be judged."
The intention of his words is, that God, who alone is to be believed for himself, hath given us his word as the rule whereby we are to judge of all things. And this word is so to be believed as not to be subject unto any other judgment; because if it be so, it cannot be either a principle or a rule. And so he proceeds:
Eikj ot> wv toin> un pis> tei perilazon> tev anj apod> eikton thn< arj chn< ejk periousi>av, kai< ta eiv par j autj h~v th~v arj ch~v peri< thv~ arj chv~ lazo>ntev, fwnh~| Kurio> u paideuo>meqa pro nwsin thv~ alj hqeia> v
-- "Wherefore, it is meet that, embracing by faith the most sufficient, indemonstrable principle, and taking the demonstrations of the principle from the principle itself, we are instructed by the voice of the Lord himself unto the acknowledgment of the truth."
In few words he declares the substance of what we have pleaded for. No more do we maintain in this cause but what Clemens cloth here assert, -- namely, that we believe the Scripture for itself, as that which needeth no antecedent or external demonstration, but all the evidence and demonstration of its divine original is to be taken from itself alone; which yet he farther confirms:
Ouj gar< apJ lwv~ apj ofainomen> oiv anj qrwp> oiv proseC> oimen, oiv= kai< ajntapofain> esqai ejp j i]shv ex] estin. Eij d j oujk arj kei~ mon> on aJplw~v eipj ein~ to< dox> an, alj la< pistw>sasqai dei~ to< lecqen< , ouj thn< exj anj qrwp> wn anj ame>nomen marturia> n, alj la< th|~ tou~ Kurio> u fwnh|~ pistoum> eqa to< zhtoum> enon. H{ pasw~n ajpodei>Zewn ejcegguwte>ra, ma~llon d j, h[ mo>nh apj o>Deixiv ous+ a tugcan> ei. Out[ wv oun~ kai< hmJ eiv~ apj j autj wn~ peri< autj wn~ twn~ grafwn~ telei>wv ajpodeiknu>ntev, ejk pi>stewv teiqo>meqa ajpodeiktikw~
-- "For we would not attend or give credit simply to the definitions of men, seeing we have right also to define in contradiction unto them. And seeing it is not sufficient merely to say or assert what appears to be truth, but to beget a belief also of
143
what is spoken, we expect not the testimony of men, but confirm that which is inquired about with the voice of the Lord; which is more full and firm than any demonstration, yea, which rather is the only demonstration. Thus we, taking our demonstrations of the Scripture out of the Scripture, are assured by faith as by demonstration."
And in other places, as Strom. 4, he plainly affirms that the way of Christians was to prove the Scripture by itself, and all other things by the Scripture.
Basilius speaks to the same purpose on Psalm 115:
Pi>stiv, hJ upJ edouv thn< yuch esin el[ kousa. Pi>stiv, oukj hJ gewmetrikai~v ajnag> kaiv, ajll j hJ tai~v tou~ pneu>matov ejnergei>aiv egj ginomen> h
-- "Faith, which draws the soul to assent above all methods of reasonings; faith, which is not the effect of geometrical demonstrations, but of the efficacy of the Spirit."
The nature, cause, and efficacy of that faith whereby we believe the Scripture to be the word of God, are asserted by him.
Nemesius, De Homin., cap. 2: HJ twn~ zeiw> n logiw> n didaskalia> , to< pisto neuston ein+ ai? -- "The doctrine of the divine oracles hath its credibility from itself, because of its divine inspiration."
The words of Austin, though taken notice of by all, yet may here be again reported. Confess., lib. 11 cap. 3:
"Audiam et intelligam quomodo fecisti ccelum et terrain. Scripsit hoe Moses; scripsit et abiit, transivit hine ad to. Neque nune ante me est; ham si esset, tenerem eum, et rogarem eum, et per to obsecrarem, ut mihi ists panderer; et praeberem aures corporis mei sonis erumpentibus ex ore ejus. At si Hebrma voee loqueretur, frustra pulsaret sensum meum, nee inde mentem meam quidquam tangeret; si autem Latine, scirem quid diceret. Sed unde scirem an verum diceret? quod si et hoe scirem, num et ab illo scirem? Intus utique mihi, intus in domicilio cogitationis, nee Hebrma, nee
144
Ormca, nee Latina, nee barbara, veritas, sine oris et linguze organis, sine strepitu syllabarum diceret, `Verum dicit;' at ego statim certus confidenter illi homini tuo dicerem, `Verum dicis.' Cure ergo illum interrogare non possim, to, quo plenus vera dixit, veritas, to Deus meus rogo, parce peccatis meis; et qui illi servo tuo dedisti banc dicere, da et mihi haec intelligere;"
-- "I would hear, I would understand how thou madest the heaven and the earth. Moses wrote this; he wrote it, and is gone hence to thee, for he is not now before me; for if he were, I would hold him, and ask him, and beseech him, for thy sake, that he would open these things unto me; and I would apply the ears of my body to the sounds breaking forth from his mouth. But if he should use the Hebrew language, in vain should he affect my sense, for he would not at all touch my mind. If he should speak Latin, I should know what he said. But whence should I know that he spake the truth? and if I should know this also, should I know it of him? Within me, in the habitation of my own thoughts, truth, neither in Hebrew, Greek, Latin, nor any barbarous language, without the organs of mouth or tongue, without the noise of syllables, would say, `He speaks the truth;' and I, being immediately assured or certain of it, would say unto that servant of thine, `Thou speakest truth.' Whereas, therefore, I cannot ask him, I ask thee, O Truth, with which he being filled spake the things that are true, O my God, I ask of thee, pardon my sins; and thou who gavest unto this thy servant to speak these things, give unto me to understand them."
That which is most remarkable in these words is, that he plainly affirms that faith would not ensue on the declaration of the prophets themselves if they were present with us, unless there be an internal work of the Holy Spirit upon our minds to enable us, and persuade them thereunto. And, indeed, he seems to place all assurance of the truth of divine revelations in the inward assurance which God gives us of them by his Spirit; which we have before considered.
The second Arausican council gives full testimony unto the necessity of the internal grace of the Spirit that we may believe: Can. vii.," Siquis
145
evangeliccae praedicationi consentire posse confirmat absque illuminatione et inspiratione Spiritus Sancti, haeretico fallitur spiritu."
To descend unto later times, wherein these things have been much disputed, yet the truth hath beamed such light into the eyes of many as to enforce an acknowledgment from them when they have examined themselves about it. The words of Baptista Mantuanus are remarkable, De Patient., lib. 3 cap. 2.
"Saepe mecum cogitavi unde tam suadibilis sit ipsa Scriptura, unde tam potenter influat in animos auditorum, unde tantum habeat energie, ut non ad opinandum tantum, sed ad solide credendum omnes inflectat? Non est hoc imputandum rationum evidentise, quas non adducit; non artis industriae aut verbis suavibus ad persuadendum accommodatis, quibus non utitur. Sed vide an id in cauas sit, quod persuasi sumus earn a prima veritate fluxisse? Sed unde sumus ira persuasi nisi ab ipsa? quasi ad ei credendum nos sui ipsius contrabat authoritas. Sed unde oro hanc anthoritatem sibi vendicavit? Neque enim vidimus nos Deum concionantem, scribentem, docentem; tamen, ac si vidissemus, credimus et tenemus a Spiritu Sancto fluxisse quae legimus. Forsan fuerit haec ratio firmiter adhaerendi, quod in ea veritas sit solidior, quamvis non clarior; habet enim omnis veritas vim inclinativam, et major majorem, et maxima maximam. Sed cur ergo non omnes credunt evangelio? Respond. Quod non omnes trahuntur a Deo. Sed longa opus est disputatione? Firmiter sacris Scripturis ideo credimus quod divinam inspirationem intus accepimus;"
-- "I have often thought with myself whence the Scripture itself is so persuasive, from whence it doth so powerfully influence the minds of its hearers, that it inclines or leads them not only to receive an opinion, but surely to believe. This is not to be imputed to the evidence of reasons, which it doth not produce; nor unto the industry of art, with words smooth and fit to persuade, which it useth not. See, then, if this be not the cause of it, that we are persuaded that it comes from the first Truth or Verity. But whence are we so persuaded, but from itself alone? as if its own authority should effectually draw us to believe it. But whence, I pray, hath it
146
this authority? We saw not God preaching, writing, or teaching of it; but yet, as if we had seen him, we believe and firmly hold that the things which we read proceeded from the Holy Ghost. It may be this is the reason why we so firmly adhere unto it, that truth is more solid in it, though not more clear, than in other writings; for all truth hath a persuasive power, the greater truth the greater power, and that which is greatest the greatest efficacy of all. But why, then, do not all believe the gospel? Ans. Because all are not drawn of God. But what need is there of a0y long disputation? We therefore firmly believe the Scriptures, because we have received a divine inspiration assuring us."
And in what sense this is allowed hath been declared in the preceding discourse.
I shall close the whole with the testimony of them by whom the truth which we assert is most vehemently opposed, when it riseth in opposition unto an especial interest of their own.
Two things there are which are principally excepted against in the doctrine of Protestants concerning our belief of the Scripture. The first is with respect unto the Holy Spirit as the efficient cause of faith; for whereas they teach that no man can believe the Scripture to be the word of God in a due manner, and according unto his duty, without the real internal aid and operation of the Holy Ghost, however it be proposed unto him, and with what arguments soever the truth of its divine original be confirmed, this is charged on them as an error and a crime. And, secondly, whereas they also affirm that there is an inward testimony or witness of the Holy Spirit, whereby he assures and confirms the minds of men in the faith of the Scriptures with an efficacy exceeding all the persuasive evidence of outward arguments and motives, this also by some they are traduced for. And yet those of the Roman church who are looked on as most averse from that resolution of faith which most Protestants acquiesce in, do expressly maintain both these assertions.
The design of Stapleton, De Principiis Fidei, controver. 4, lib. 8 cap. 1, is to prove,
147
"impossibile esse sine speciali gratia, ac done fidei divinitus infuse, actum verse fidei producere, aut ex veri nominis fide credere,"
-- which he there proves with sundry arguments, -- namely,
"that it is impossible to produce any act of faith, or to believe with faith rightly so called, without special grace, and the divine infusion of the gift of faith."
And Bellarmine speaks to the same purpose:
"Argumenta qum articulos fidei nostrse credibiles faciunt non talia sunt ut fidem omnino indubitatam reddant, nisi mens divinitus adjuvetur," De Grat. et Lib. Arbit., lib. 6 cap. 3; --
"The arguments which render the articles of our faith credible are not such as produce an undoubted faith, unless the mind be divinely assisted.
Melchior Canns, Lee. Theol., lib. 2 cap. 8, disputes expressly to this purpose:
"Id statuendum est, anthoritatem humanam et incitamenta omnia ilia praedicta, sire alia quaecunque adhibita ab eo qui proponit fidem, non esse sufficientes causas ad credendum ut eredere tenemur; sed praeterea opus esse interiori causa efficiente, id est, Dei speciali auxilio moventis ad credendum;"
-- "This is firmly to be held, that human authority and all the motives before mentioned, or any other which may be used by him who proposeth the object of faith to be believed, are not sufficient causes of believing as we are obliged to believe; but there is, moreover, necessary an internal efficient cause moving us to believe, which is the especial help or aid of God."
And a little after he speaks yet more plainly,
"Externse igitur omnes et humanae persuasiones non sunt satis ad credendum, quantumcunque ab hominibus competenter ea quae sunt fidei proponantur; sed necessaria est insuper cansa interior, hoe est, divinum quoddam lumen, incitaus ad credendum, et oculi quidam interiores Dei beneficio ad videndum dati;"
148
-- "Wherefore, all external human persuasions or arguments are not sufficient causes of faith, however the things of faith may be sufficiently proposed by men; there is, moreover, necessary an internal cause, that is, a certain divine light, inciting to believe, or certain internal eyes to see, given us by the grace of God."
Yea, all other learned men of the same profession do speak to the same purpose.
The other assertion, also, they do no less comply withal:
"Arcanum divini Spiritus testimonium prorsus necessarium est, ut quis ecclesiae testimonio ac judicio circa Scripturarum approbationem credat,"
saith Stapleton;
-- "The secret testimony of the Spirit is altogether necessary, that a man may believe the testimony and judgment of the church about the Scriptures."
And the words of Gregory de Valentia are remarkable:
"Cum hactenus ejusmodi argumenta pro authoritate Christianse doctrines fecerimus, quae per seipsa saris prudentibns ease debeant, ut animum inducant velle credere; tamen nescio an non sit argumentum iis omnibus majus, quod qui vere Christiani sunt, ita se animo affectos esse, quod ad fidem attinet, sentiunt, ut praecipue quidem propter nullum argumentum, quod vel hac-tenus fecimus vel ratione similiter excogitari possit, seal propter aliud nescio quid, quod alio quodam modo et longe fortius quam ulla argumenta persuadet, ut ad firmiter credendum [trahi] se intelligant," tom. 3 in Thom., disp. 7, qu. 1, pune. 4, sect. 2.
Let any man compare these words with those of Calvin, Institut. lib. 1, cap. 7, sect. 5; which, as I remember, I have cited before, and he will know whence the sense of them was taken.
"Whereas," saith he, "we have hitherto pleaded arguments for the authority of Christian doctrine, which even by themselves ought to suffice prudent persons to induce their minds to belief, yet I know
149
not whether there be not an argument greater than they all, -- namely, that those who are truly Christians do find or feel by experience their minds so affected in this matter of faith, that they are moved (and obliged) firmly to believe, neither for any argument that we have used, nor for any of the like sort that can be found out by reason, but for somewhat else which persuades our minds in another manner, and far more effectually than any arguments whatever."
And to show what he means by this internal argument and persuasion, he affirms elsewhere that
"Deus ipse imprimis est, qui, Christianam doctrinam atque adeo Scripturam sacram veram esse, voce revelationis suae et interno quodam instinctu et impulsu, humanis mentibus contestatur;"
-- "It is God himself who, by the voice of his revelation, and by a certain internal instinct and impulse, witnesseth unto the minds of men the truth of Christian doctrine or of the holy Scripture."
These few testimonies have I produced amongst the many that might be urged to the same purpose, not to confirm the truth which we have pleaded for, which stands on far surer foundations, but only to obviate prejudices in the minds of some, who, being not much conversant in things of this nature, are ready to charge what hath been delivered unto this purpose with singularity.
150
SUHESIS PNEUMATIKH
OR
THE CAUSES, WAYS, AND MEANS OF UNDERSTANDING THE MIND OF GOD AS
REVEALED IN HIS WORD, WITH ASSURANCE THEREIN;
and A DECLARATION OF THE PERSPICUITY OF THE SCRIPTURES, WITH THE EXTERNAL MEANS OF THE INTERPRETATION OF
THEM. Open thou mine eyes, that I may behold wondrous things
out of thy law. -- <19B918>Psalm 119:18. Give me understanding, and I shall live. -- <19B9144>Psalm 119:144.
151
PREFATORY NOTE.
THE following work is the latter part of our author's treatise on the operations of the Holy Spirit in illuminating the minds of believers, and relates to the method by which we are to understand and interpret Scripture aright, as the former part of it was occupied exclusively with a discusson of the evidence or grounds on which we receive it as divine.
In the preceding treatise, on "The Reason of Faith," Owen, while defending the objective authority of the Word, in opposition to the principle of an "inward light," asserted and proved the necessity of spiritual influence for the due reception of the Word in its divine authority. His argument in the present treatise has "especial respect unto the Church on Rome," and, on the principle that every man has a right to interpret Scripture, opens with a denial of the claim of that church to be the only interpreter of Scripture. The Quaker and the Romanist agree in holding the subordination of Scripture to another authority in matters of faith, -- the former finding this authority in his inward light, the latter vesting it in the church. Our author, in common with the general body of Protestants, asserts the sufficiency of revelation in itself as a rule of faith and duty, provided it be read and understood in the enjoyment of the enlightening influence of the Spirit, and in the use of certain divinely appointed means.
This treatise, if not among the best known, is among the most useful, of our author's works. The subject is of confessed importance, and he handles it with all his characteristic sagacity. Singularly coherent, and comprehensive in its details, less prolix than most of his works, and free from irrelevant digressions, it is not to this day superseded by any similar treatise on the same subject, and forms an excellent manual for all who are engaged in sacred studies as a profession. Dr Pye Smith, in his "Scripture Testimony to the Messiah," quotes from it copiously, in illustration of the spirit with which the study of the divine Word should be prosecuted, nor has he by any means exhausted the noble and weighty sentiments which occur in this work, expressive of humble reverence for its supreme authority. Owen in himself exemplifies the benefit sure to accrue from the
152
prostration or every claim and gift before the throne of revealed truth Few have surpassed him in "the full assurance of understanding."
ANALYSIS.
The presumptuous claim of the Romish Church to the infallible interpretation of the Word is denied, and the right of private judgement in the interpretation of it asserted; the question considered is declared to relate to the method by which we attain to a right perception of the mind of God in Scripture, and this method is described as twofold: --
I. Through a principal efficient cause; and,
II. Auxiliary means, internal and external, appointed of God, chap. 1.
I. The Holy, Spirit is represented as the EFFICIENT CAUSE, and an inquiry
follows: -- I. Into the evidence of the work of the Spirit in the communication of spiritual understanding; -- various testimonies from Scripture are adduced, involving a minute discussion of <19B918>Psalm 119:18, 2<470313> Corinthians 3:13-18, <232507>Isaiah 25:7, <422444>Luke 24:44,45, <490117>Ephesians 1:17-19, <281409>Hosea 14:9, II.; <431613>John 16:13, 1<620220> John 2:20,27, <490414>Ephesians 4:14, Job<183622> 36:22, <430645>John 6:45, III.; and, 2. Into the especial nature of the Spirit's work in enlightening us into a knowledge of the mind of God in Scripture. Its nature is first considered by a reference to several scriptural expressions descriptive of it, such as "opening the eyes," "translating out of darkness into light," "giving understanding," "teaching," and "shining into our hearts," IV. As preparatory to what follows in explanation of the Spirit's work in enlightening the mind, a digression is introduced on the causes of spiritual ignorance, which are classified into three divisions: -- the natural vanity of the depraved mind; the working of corrupt affections; and the deceitful influence of Satan. The way in which the Spirit operates directly on our minds for the removal of all those causes of spiritual ignorance, by communicating spiritual light, purging from corrupt affections, and implanting spiritual habits and principles, is explained, V. His work for the production of the same effect by means of Scripture itself next comes under review; and under this head three points in regard,
(1.) To the arrangement,
(2.) The subject-matter of Scripture, and
153
(3.) Difficulties in Scripture, are considered.
(1.) On the first of these points, advantages are exhibited as resulting from the want of formal system in revelation; the ministry of the gospel is felt to be of value, faith and obedience are brought into special exercise and search into the whole of Scripture is rendered necessary
(2.) the subject-matter of revelation is proved to contain all things requisite for faith and practise.
(3.) The difficulties in Scripture include, first, things "hard to be understood," and secondly, things "hard to be interpreted." Rules for the management of these difficulties are supplied, VI.
II. As to the MEANS for the understanding of Scripture, two kinds are
specified: --
1. Such as are general and necessary, as the reading of Scripture; and,
2. Such as are expedient and conducive to the improvement of it. And the latter are threefold: --
(1.) Spiritual means, such as prayer, suscptibiity of gracious impressions, practical obedience, desire for progress in knowledge, and attention to the ordinances of worship, VII.
(2.) Disciplinary, skill in the original languages of Scripture, acquaintance with history, geography, and chronology, and expertness in reasoning, VIII; and,
(3.) Ecclesiastical, under which the deference due to catholic tradition, the consent of the fathers, and pious authorship, is estimated, IX. -- ED.
154
THE PREFACE.
I SHALL in a few words give the reader an account of the occasion and design of the small ensuing discourse. Some while since I published a treatise about the "Reason of Faith, or the Grounds whereon we Believe the Scripture to be the Word of God," with that faith which is our duty, and pre-required unto all other acceptable obedience. But although this be the first fundamental principle of supernatural religion, yet is it not sufficient unto any of the ends thereof (that we believe the Scripture to bedivine revelation), unless we understand the mind and will of God therein revealed. At least, the knowledge and understanding of those things wherein our present duty and future state of blessedness or misery are immediately concerned, are no leas indispensably necessary unto us than is the belief of the Scripture to be the word of God. To declare the ways and means whereby we may assuredly attain that understanding is the design of the ensuing discourse, as those whereby we come infallibly to believe the Scripture with faith divine and supernatural are the subject of the former. My principal scope in both hath been, to manifest that such is the abundant goodness, wisdom, and grace of God, in granting unto us the inestimable benefit of his word, that no persons whatever shall or can come short of the advantage intended by it but through their own sinful negligence and ingratitude, -- the highest crimes in things of a spiritual and eternal concernment; for he hath given such convincing evidences of the procedure or emanation of the Scripture from himself, by the divine inspiration of the penmen thereof, and so plainly declared his mind and will therein as unto the faith and obedience which he requires of any or all sorts of persons in their various circumstances, that every one who takes care of his own present and eternal welfare may and shall, in the due use of the means by him appointed, and discharge of the duties by him prescribed unto that end, with a due dependence on the aid and assistance which he will not withhold from any who diligently seek him, infallibly attain such measure of the knowledge of his mind and will, with full assurance therein, as will be sufficient to guide him unto eternal blessedness. The same measure of divine knowledge is not required in all and every one, that they may live unto God and come unto the enjoyment of him. The dispensation of God towards mankind, in nature, providence,
155
and grace, is an invincible spring of such variety among them, as will not allow a prescription of the same measures of knowledge unto all who haveconsistency with divine wisdom and goodness; and a supposition of it would bring confusion into all the order of things and persons which is of divine constitution. Nor is it pretended that any one man may or can have, in the use of any means whatever, a full comprehension of all divine revelations in this life, nor perhaps of any one of them; or that all men, in the use of the same means prescribed unto them, shall have the same conceptions of all things revealed. The Scripture was given for the use of the whole church, and that in all ages, states, and conditions, with respect unto that inconceivable variety of circumstances which all sorts of causes do distribute the whole multitude of them into. Wherefore, the wisdom of God therein hath suited itself unto the instruction of every individual believer, unto the moment of his entrance into eternity. That any one of them, that any society of them, should have a perfect comprehension of the entire revelation of God, or a perfect understanding of the whole Scripture, and every part of it, with all that is contained therein, was never required of them in a way of duty, nor ever designed unto them in a way of privilege: for besides that he hath replenished it with unfathomable stores, unsearchable treasures of divine mysteries, wherein we cannot find out the Almighty unto perfection, and hath provided another state for the comprehension of that by sight which is the object of adoration and admiration in believing such knowledge is not necessary unto any that they may lead the life of faith, and discharge the duties thereof, in all holy obedience unto God; yea, such a knowledge and comprehension would be inconsistent with that state and condition wherein we are to walk with God, according to the tenor of the covenant of grace, and during the continuance thereof. But the substance of what we plead for is, that such is the wisdom, goodness, and love of God towards mankind, in the grant that he hath made unto them of the revelation of himself, his mind and will, in the Scripture, as that no one person doth or can fail of attaining all that understanding in it and of it which is any way needful for his guidance to live unto God in his circumstances and relations, so as to come unto the blessed enjoyment of him, but by the sinful neglect of the means and duties prescribed by him for the attainment of that understanding, and want of a due dependence on those spiritual aids and assistances which he hath prepared for that end. By what ways and means he hath thus
156
provided for the assurance and security of all men, in things of their eternal concernment, and what are those acts of his wisdom, power, and grace, which he exerts for that end -- namely, that they may both believe the Scripture to be his word, and understand his mind revealed therein, both according unto what is required of them in a way of duty, so as in both they may be accepted with him, -- is the design of this and the other forementioned discourse to declare. And they are both of them principally intended for the use of the ordinary sort of Christians, who know it their concernment to be established in the truth of those things wherein they have been instructed; for they are frequently attacked with these questions, "How do you know the Scriptures to be the word of God? and what assurance have you that you understand any thing contained in them, seeing all sorts of persons are divided about their sense and meaning, nor do you pretend unto any immediate inspiration to give you assurance?" And if, on these ensnaring inquiries, they are cast under any doubts or perplexities in their minds, as it often falls out amongst them who have not diligently weighed the principles of their own profession, the next insinuation is, that they ought to betake themselves either to some other present guide, as their own light and reason, or make a complete resignation of themselves and the conduct of their souls unto the pretended authority and guidance of other men. To give assurance and security unto their minds that they neither are nor can be deceived in the belief of the Scriptures to be the word of God, and [as to] the understanding of his mind and will therein, so far as their present obedience and eternal happiness are concerned, and that unto this end they need not be beholding unto any, nor depend on any but God himself, in the use of known and obvious means or duties, is designed in these small treatises. And upon the principles evinced and confirmed in them, I have yet proposed a farther inquiry, -- namely, What conduct, in these times of great contests about the assurance of faith, and the causes of it, every one that takes care of his own salvation ought to betake himself unto, that he may not be deceived nor miscarry in the end: and this is designed with especial respect unto the church of Rome, which vehemently pretends unto the sole infallible conduct in these things. But probably the near appreach of the daily-expected and earnestly-desired hour of my discharge from all farther service in this world will prevent the accomplishment of that intention. f6 In the continual prospect hereof do I yet live and rejoice;
157
which, among other advantages unspeakable, hath already given me an unconcernment in those oppositions which the passions or interests of men engage them in, of a very near alliance unto, and scarce distinguishable from, that which the grave will afford. I have but one thing more to acquaint the reader withal, wherewith I shall close this preface, and it is the same with that where. with the preface unto the former discourse is concluded: -- This also belongeth unto the second part of my discourse concerning the dispensation and operations of the Holy Spirit. The first volume on that subject, some years since published, having found good acceptance among them that are godly and learned, both at home and abroad, I have been desired to give out what yet remaineth for the complete accomplishment of what I had designed thereon in this way of lesser discourses, that may have their use before the whole be finished, or whether ever it be so or no.
158
SYNESIS PNEYMATIKH.
CHAPTER 1.
Usurpation of the church of Rome with reference unto the interpretation of the Scripture, or right understanding of the mind of God therein -- Right and ability of all believers as to their own duty herein asserted -- Importance of the truth proposed -- The main question stated -- The principal efficient cause of the understanding which believers have in the mind and will of God as revealed in the Scriptures, the Spirit of God himself -- General assertions to be proved -- Declared in sundry particulars -- Inferences from them.
OUR belief of the Scriptures to be the word of God, or a divine revelation, and our understanding of the mind and will of God as revealed in them, are the two springs of all our interest in Christian religion. From them are all those streams of light and truth derived whereby our souls are watered, refreshed, and made fruitful unto God. It therefore concerneth us greatly to look well to those springs, that they be neither stopped nor defiled, and so rendered useless unto us. Though a man may have pleasant streams running by his habitation and watering his inheritance, yet if the springs of them be in the power of others, who can either divert their course or poison their waters, on their pleasure he must always depend for the benefit of them.
Thus hath it fallen out in the world in this matter; so hath the church of Rome endeavored to deal with all Christians. Their main endeavor is, to seize those springs of religion into their own power. The Scripture itself, they tell us, cannot be believed to be the word of God with faith divine but upon the proposal and testimony of their church; thereby is one spring secured. And when it is believed so to be, it ought not to be interpreted, it cannot be understood, but according to the mind, judgment, and exposition of the same church; which in like manner secures the other. And having of old possessed these springs of Christian religion, they have dealt with them according as might be expected from unjust invaders of other men's rights and malae fidei possesoribus. So when the Philistines contended for
159
the wells which Abraham and Isaac had digged, when they had got possession of them they stopped them up; and when the scribes and Pharisees had gotten the key of knowledge, they would neither enter into the kingdom of God themselves, nor suffer those that would, so to do, as our Savior tells us. For the one of these springs, which is the letter of the Scripture itself, when it ought to have gone forth like the waters of the sanctuary, to refresh the church and make it fruitful unto God, they partly stopped it up and partly diverted its course, by shutting it up in an unknown tongue and debarring the people from the use of it. And in the exercise of their pretended right unto the other spring, or the sole interpretation of the Scripture, they have poisoned the streams with all manner of errors and delusions, so as that they became not only useless, but noxious and pernicious unto the souls of men; for under the pretense hereof, -- namely, that their church hath the sole power of interpreting the Scriptures, and cannot err therein, -- have they obtruded all their errors, with all their abominations in worship and practice, on the minds and consciences of men.
The first of these springs I have in a former discourse on this subject taken out of their hand, so far as we ourselves are concerned therein, or I have vindicated the just right of all Christians thereunto, and given them possession thereof. This I did by declaring the true grounds and reasons whereon we do, and whereon any can, truly believe the Scripture to be the word of God with faith divine and supernatural; for besides other advantages wherewith the knowledge of that truth is accompanied, it dispossesseth the Romanists of their claim unto this fountain of religion, by evidencing that we do and ought thus to believe the divine original of the Scripture, without any regard to the testimony or authority of their church.
That which now lieth before us is, the vindication of the right of all believers unto the other spring also, or a right understanding of the mind and will of God as revealed in the Scripture, suitably unto the duty that God requireth of them in their several capacities and conditions.
What is necessary unto the interpretation of difficult places and passages in the Scripture, and what measure of understanding of the mind and will of God as revealed therein is required of persons in their various conditions,
160
as they are teachers of others or among the number of them that are to be taught, shall, among other things, be afterward spoken unto. My principal design is, to manifest that every believer may, in the due use of the means appointed of God for that end, attain unto such a full assurance of understanding in the truth, or all that knowledge of the mind and will of God revealed in the Scripture, which is sufficient to direct him in the life of God, to deliver him from the dangers of ignorance, darkness, and error, and to conduct him unto blessedness. Wherefore, as unto the belief of the Scripture itself, so as unto the understanding, knowledge, and faith of the things contained therein, we do not depend on the authoritative interpretation of any church or person whatever. And although ordinary believers are obliged to make diligent and conscientious use of the ministry of the church, among other things, as a means appointed of God to lead, guide, and instruct them in the knowledge of his mind and will revealed in the Scripture, which is the principal end of that ordinance; yet is not their understanding of the truth, their apprehension of it and faith in it, to rest upon or to be resolved into their authority, who are not appointed of God to be lords of their faith, but helpers of their joy. And thereon depends all our interest in that great promise, that we shall be all taught of God; for we are not so unless we do learn from him and by him the things which he hath revealed in his word.
And there is not any truth of greater importance for men to be established in; for unless they have a full assurance of understanding in themselves, unless they hold their persuasion of the sense of Scripture revelations from God alone, if their spiritual judgment of truth and falsehood depend on the authority of men, they will never be able to undergo any suffering for the truth or to perform any duty unto God in a right manner. The truths of the gospel and the ways of religious worship, for which any believer may be called to suffer in this world, are such as about whose sense and revelation in the Scripture there is great difference and controversy among men; and if there be not an assured, yea, infallible way and means of communicating unto all believers a knowledge of the mind and will of God in the Scripture concerning those things so controverted, the grounds whereof are fixed in their own minds, but that they do wholly depend on the expositions and interpretations of other men: be they who they will, they cannot suffer for them either cheerfully or honorably, so as
161
to give glory to God, or to obtain any solid peace and comfort in their own souls; for if a man under his sufferings for his profession can give himself no other account but this, that what he suffers for is the truth of God revealed in the Scripture, because such or such whom he hath in veneration or esteem do so affirm and have so instructed him, or because this is the doctrine of this or that church, the papal or the reformed church, which it hath prescribed unto him, he will have little joy of his suffering in the end. Yea, there is that which is yet worse in this matter, as things are stated at this day in the world. Truth and error are promiscuously persecuted, according unto the judgment, interest, and inclinations of them that are in power; yea, sometimes both truth and error are persecuted in the same place and at the same time, upon errors differing from both. Dissent is grown almost all that is criminal in Christian religion all the world over. But in this state of things, unless we grant men an immediate understanding of their own in the mind and will of God, yea, a full assurance therein, there will be nothing whereby a man who suffers for the most important truths of the gospel can in his own soul and conscience distinguish himself from those who suffer in giving testimony unto the most pernicious errors; for all outward means of confidence which he hath, they may have also.
It therefore behoveth all those who may possibly be called to suffer for the truth in any season, or on any occasion, to assure their minds in this fundamental truth, that they may have in themselves a certain undeceiving understanding of the mind and will of God as revealed in the Scripture, independent on the authority of any church or persons whatsoever; the use of whose ministry herein we do yet freely and fully allow.
Nor, indeed, without a supposition hereof, can any man perform any duty to God in an acceptable manner, so as that his obedience may be the obedience of faith, nor can upon good grounds die in peace, since the just shall live by his own faith alone.
Wherefore, our present inquiry is, --
How believers, or any men whatever, may attain a right understanding in their own minds of the meaning and sense of the Scriptures, as to the doctrine or truths contained in them, in answer
162
unto the design of God, as unto what he would have us know or believe;
or, --
How they may attain a right perception of the mind of God in the Scripture, and what he intends in the revelation of it, in opposition unto ignorance, errors, mistakes, and all false apprehensions, and so in a right manner to perform the duties which by it we are instructed in.
In answer unto the inquiry proposed concerning the knowledge and understanding of believers in the mind of God as revealed in the Scriptures, I shall consider, --
First, The principal efficient cause; and, secondly, All the means, internal and external, which are appointed of God thereunto.
As to the first of these, or the principal efficient cause of the due knowledge and understanding of the will of God in the Scripture, it is the Holy Spirit of God himself alone; for, --
There is an especial work of the Spirit of God on the minds of men, communicating spiritual wisdom, light, and understanding unto them, necessary unto their discerning and apprehending aright the mind of God in his word, and the understanding of the mysteries of heavenly truth contained therein. And I shall add hereunto, that among all the false and foolish imaginations that ever Christian religion was attacked or disturbed withal, there never was any, there is none more pernicious than this, that the mysteries of the gospel are so exposed unto the common reason and understanding of men as that they may know them and comprehend them in a useful manner, and according to their duty, without the effectual aid and assistance of the Spirit of God.
It is the fondest thing in the world to imagine that the Holy Ghost doth any way teach us but in and by our own reasons and understandings. We renounce all enthusiasms in this matter, and plead not for any immediate prophetical inspirations. Those who would prohibit us the use of our reason in the things of religion would deal with us as the Philistines did with Samson, -- first put out our eyes, and then make us grind in their
163
mill. Whatever we know, be it of what sort it will, we know it in and by the use of our reason; and what we conceive, we do it by our own understanding: only the inquiry is, whether there be not an especial work of the Holy Spirit of God, enlightening our minds and enabling our understandings to perceive and apprehend his mind and will as revealed in the Scripture, and without which we cannot so do. The substance, therefore, of the ensuing discourse may be reduced unto these heads: --
I. That we stand not in need of any new divine afflations, or immediate
prophetical inspirations, to enable us to understand the Scripture, or the mind and will of God as revealed therein; neither did the prophets or holy penmen of the Scripture learn the mind of God in the revelations made unto them, and by them unto the church, merely from the divine inspiration of them. Those immediate inspirations unto them were in the stead and place of the written word, and no otherwise. After they did receive them, they were by the same means to inquire into the mind and will of God in them as we do it in and by the written word, 1<600110> Peter 1:10, 11.
II. That as to the right understanding of the mind of God in the Scripture,
or our coming unto the riches of the full assurance of understanding in the acknowledgment of the mystery of God, we do not, nor need to depend on the authoritative instruction or interpretation of the Scripture by any church whatever, or all of them in the world, though there be great use of the true ministry of the church unto that end.
III. That in the mere exercise of our own natural reason and
understanding, with the help of external means, we cannot attain that knowledge of the mind and wfil of God in the Scripture, of the sense and meaning of the Holy Ghost therein, which is required of us in a way of duty, without the special aid and assistance of the Holy Spirit of God. Wherefore, principally, it is asserted, --
IV. That there is an especial work of the Holy Spirit, in the supernatural
illumination of our minds, needful unto the end proposed, -- namely, that we may aright, and according unto our duty, understand the mind of God in the Scripture ourselves, or interpret it unto others.
164
V. That hereby alone is that full assurance of understanding in the
knowledge of the mystery of God, his truth and grace, to be obtained, whereby any man may answer the mind and will of God, or comply with his own duty in all that he may be called to do or suffer in this world in his especial circumstances. Wherefore, --
VI. The certainty and assurance that we may have and ought to have of
our right understanding the mind of God in the Scripture, either in general or as to any especial doctrine, doth not depend upon, is not resolved into, any immediate inspiration or enthusiasm; it doth not depend upon nor is resolved into the authority of any church in the world; nor is it the result of our reason and understanding merely in their natural actings, but as they are elevated, enlightened, guided, conducted, by an internal efficacious work of the Spirit of God upon them.
VII. That whereas the means of the right interpretation of the Scripture,
and understanding of the mind of God therein, are of two sorts, -- first, such as are prescribed unto us in a way of duty, as prayer, meditation on the word itself, and the like; and, secondly, disciplinary, in the accommodation of arts and sciences, with all kind of learning, unto that work, -- the first sort of them doth entirely depend on a supposition of the spiritual aids mentioned, without which they are of no use; and the latter is not only consistent therewith, but singularly subservient thereunto. Wherefore, the nature and use of all these means shall be afterward declared.
This being the substance of what is designed in the ensuing discourse, it is evident that the positions before laid down concerning the especial work of the Spirit on the minds of men, in communicating spiritual wisdom, light, and knowledge unto them, is in the first place and principally to be confirmed, as that whereon all the other assertions do absolutely depend.
It is the Scripture itself alone from whence the truth in this matter can be learned, and by which alone what is proposed concerning it must be tried; therefore, as unto this first part of this work, I shall do little more than plead the express testimonies thereof. When we come to consider the way and manner of the communication of these spiritual aids unto us, the whole matter will be more fully stated, and such objections as may be laid against our assertion removed out of the way.
165
And there are two ends designed in this undertaking: --
First, That which the evangelist Luke proposed in his writing the Gospel unto Theophilus, -- namely,
"That he might know the certainty of the things wherein he had been instructed," <420104>Luke 1:4.
When we have been instructed in the truth of the gospel, and do give our assent thereunto, yet it is needful that we should examine the grounds and reasons of what we do believe thereon, that we may have a certainty or full assurance of them. This, therefore, we shall direct, -- namely, how a man may come to an undeceiving persuasion and full assurance that the things wherein he hath been instructed, and which he knows, are true and according to the mind of God, so as that he may thereon be "no more tossed to and fro with every wind of doctrine by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive."
Secondly, We design to inquire what conduct unto this end a man that takes care of his salvation, and who is convinced that he must give an account of himself unto God, ought in this matter, as to the right understanding of the mind and will of God in the Scripture, to betake himself unto. And as I shall show that there is no safety in depending on enthusiasms, or immediate pretended infallible inspirations, nor on the pretended infallibility of any church, so the Holy Spirit of God, enlightening our minds in the exercise of our own reason or understanding, and in use of the means appointed of God unto that end, is the only safe guide to bring us unto the full assurance of the mind and will of God as revealed in the Scripture.
Wherefore, the whole foundation of this work lies in these two things: --
1. That there is such an especial work of the Holy Spirit on our minds, enabling them to understand the Scriptures in a right manner, or to know the mind of God in them;
2. In showing what is the especial nature of this work, what are the effects of it upon our minds, and how it differs from all enthusiastical inspirations, and what is the true exercise of our minds in compliance therewith. And these things we shall first inquire into.
166
CHAPTER 2.
The general assertion confirmed with testimonies of the Scripture -- <19B918>Psalm 119:18 opened at large -- Objections answered -- 2<470313> Corinthians 3:13-18, <232507>Isaiah 25:7, explained -- <422444>Luke 24:44, 45, opened -- <490117>Ephesians 1:17-19 explained and pleaded in confirmation of the truth -- <281409>Hosea 14:9.
THE whole of our assertion is comprised in the prayer of the psalmist, <19B918>Psalm 119:18, Út,r;wOTmi twOal;p]ni hf;yBa'w] yn'y[eAlN', "Open thou mine eyes, that I may behold wondrous things out of thy law." The same request, for the substance of it, is repeated sundry times in the same psalm, verses 33, 34, etc. Thus he prayed. That it may be esteemed our duty to pray in like manner is the substance of what we plead for. What we pray for from God, that we have not in and of ourselves, as the ancient church constantly pleaded against the Pelagians; and what we pray for according to the mind of God, that we do receive. Wherefore, our discerning, our understanding, of the wonderful things of the law, is not of ourselves; it is that which is given us, that which we receive from God.
But that the force of our argument from this testimony may be the more evident, the words or terms of it must be explained, that we may see whether they be equivalent unto, or of the same signification with, those laid down in our assertion: --
1. That which is the object of the understanding prayed for, that in the knowledge whereof the psalmist would be illuminated, is hr;wOT. The word signifies instruction; and being referred unto God, it is his teaching or instruction of us by the revelation of himself, -- the same which we intend by the Scripture. When the books of the Old Testament were completed, they were, for distinction's sake, distributed into hr;wOT µybiWtK], and µyaibin] or, the "Law," the "Psalms," and the "Prophets," <422444>Luke 24:44. Under that distribution Torah signifies the five books of Moses. But whereas these books of Moses were, as it were, the foundation of all future revelations under the Old Testament, which were given in the explication thereof, all the writings of it are usually called "the Law," <230820>Isaiah 8:20. By the law, therefore, in this place, the psalmist
167
understands all the books that were then given unto the church by revelation for the rule of its faith and obedience. And that by the law, in the psalms, the written law is intended, is evident from the first of them, wherein he is declared blessed who "meditateth therein day and night," <190102>Psalm 1:2; which hath respect unto the command of reading and meditating on the books thereof in that manner, <060108>Joshua 1:8. That, therefore, which is intended by this word is the entire revelation of the will of God, given unto the church for the rule of its faith and obedience, -- that is, the holy Scripture.
2. In this law there are twaO lp; ]ni, "wonderful things." al;P; signifies to be "wonderful," to be "hidden," to be "great" and "high;" that which men by the use of reason cannot attain unto or understand (hence twaO lp; n] i, are things that have such an impression of divine wisdom and power upon them as that they are justly the object of our admiration); that which is too hard for us; as <051708>Deuteronomy 17:8. rb;d; ÚMm] i aleP;yi yki -- "If a matter be too hard for thee," hid from thee. And it is the name whereby the miraculous works of God are expressed, <19C701>Psalm 127:11, 128:11. Wherefore, these "wonderful things of the law" are those expressions and effects of divine wisdom in the Scripture which are above the natural reason and understandings of men to find out and comprehend. Such are the mysteries of divine truth in the Scripture, especially because Christ is in them, whose name is alP, , or "Wonderful," <230906>Isaiah 9:6; for all the great and marvelous effects of infinite wisdom meet in him. These things and doctrines God calls ytirw; OT wBre u <280812>Hosea 8:12: "I have written to him the great things of my law, but they were counted rz; wmO K], as a strange thing." Because they were "wonderful" in themselves, they neglected and despised them, as that which was foreign and alien from them, which belonged not unto them. So deal many with the mysteries of the gospel at this day; because they are heavenly, spiritual, in themselves marvellous, hidden, and above the understanding of the natural reason of men, -- that is, they are twaO l;p]ni, wonderful," -- they reject and despise them as things alien and foreign unto their religion. Wherefore, the "wonderful things" of the Scripture are those mysteries of divine truth, wisdom, and grace, that are revealed and contained therein, with their especial respect unto Jesus Christ.
168
3. Three things are supposed in the words concerning these "wonderful things:" --
(1.) That they are recorded, laid up, or treasured, in the law or Scripture, and nowhere else, so as that from thence alone are they to be learned and received: "Behold wondrous things out of thy law." That alone is the sacred parakataqhk> h, or "repository" of them. There are wondrous things in the works of nature and providence, and much of them is contained in the treasury of reason, wherein it may be discerned; but these are stored in the law only, and nowhere else.
(2.) That it is our duty to behold, to discern, to understand them, to have an inspection into them; and our great privilege when we are enabled so to do. This makes the psalmist pray so frequently, so fervently, that he may have the discerning of them, or come to an acquaintance with them. Those, therefore, by whom they are neglected do both despise their duty and forsake their own mercy.
(3.) That we are not able of ourselves thus to discern them without divine aid and assistance; for the psalmist, who was wiser than the wisest of us, and who had so earnest a desire after these things, yet would not trust unto his own reason, wisdom, ability, and diligence, for the understanding of them, but betakes himself unto God by prayer, acknowledging therein that it is the especial work of God by his Spirit to enable us to understand his mind and will as revealed in the Scripture.
4. There is expressed in the words the act of God towards us, whereby he enableth us to behold, discern, and understand the wonderful effects of divine wisdom which are treasured up in the Scripture; which the psalmist prayeth for. This is called his "opening of our eyes:" yn'y[eAlG', "Reveal mine eyes, uncover, unveil mine eyes." There is a light in the word; all truth is light, and sacred truth is sacred light; yea, the word of God is expressly called "light," <193609>Psalm 36:9, 43:3, 119:105. But there is by nature a covering, a veil, on the eyes of the understandings of all men, so that they are not able of themselves to behold this light, nor to discern any thing by it in a due manner. With respect hereunto the psalmist prays that God would "reveal his eyes." Revelare is velamentum levare; "to reveal is to take off the veil or covering." And this veil is that of our natural darkness, blindness, and ignorance; whereof we have treated elsewhere.
169
I see not what is wanting unto the explanation or confirmation of the position before laid down. The communication of spiritual light from God is the peculiar work of the Holy Ghost. He is the immediate author of all spiritual illumination. But hereby alone, or by virtue hereof, can we know or understand the mind of God in the Scripture, in such a manner as God requireth us to do; and whosoever hath received the grace of this divine illumination may do so, so far as he is concerned, in point of faith or obedience.
The law is the Scripture, the written word of God. Therein are "wonderful things," or mysteries of divine wisdom, contained and revealed. To behold these things, is to discern and understand them aright with respect unto our own faith and obedience. This we cannot do without a supernatural act of the Spirit of God upon our minds, enabling them to discern them and understand them; these things are in the text anj antirrj hJ t> wv ["indisputably."] And we hence farther argue, that which is our duty to pray for spiritual, supernatural aid to enable us to do, that of ourselves we are not able to do without that aid and assistance, at least we may do it by virtue of that aid and assistance; which includes the substance, by just consequence, of what is pleaded for. But such aid it is our duty to pray for, that we may understand aright the revelations of the mind and will of God in the Scriptures, -- the only thing to be proved.
There is but one thing which I can foresee that may with any pretense of reason be objected unto this testimony of the psalmist in particular; and this is, that he speaks of the times and writings of the Old Testament. "Now, it is confessed that there was in them a darkness and obscurity, and such as needed new revelations for the understanding of them; but since all things are `brought to light by the gospel,' there is no need of any special aid or assistance of the Holy Spirit, by supernatural illumination, for the understanding of them." In answer hereunto I shall consider the discourse of the apostle wherein he stateth this whole matter: 2<470313> Corinthians 3:13, 14, 16-18, "And not as Moses, which put a veil over his face, that the children of Israel could not steadfastly look to the end of that which is abolished: but their minds were blinded: for until this day remaineth the same veil untaken away, in the reading of the Old Testament; which is done away in Christ.... Nevertheless when it shall turn to the Lord" (or, they be turned unto the Lord) "the veil shall be
170
taken away. Now the Lord is that Spirit: and where the Spirit of the Lord is, there is liberty. But we all with open face behold as in a glass the glory of the Lord."
When Moses had received the revelation of the law from God, "his face shone," <023429>Exodus 34:29; for there were wonderful things contained in that revelation with respect unto Jesus Christ, -- he was in them all, and the end of them all. The whole ministry of Moses was but a testimony given unto the things that were afterward to be spoken concerning him, as the apostle declares, <580305>Hebrews 3:5.
On the receipt of this revelation "his face shone," because there was a light, a luster, a glory, in the things revealed unto him, and by them reflected on his ministry, which was so represented. Nevertheless, this light did not shine immediately into the hearts and minds of the people. They did not see or discern the glorious and "wonderful things" that were in the law; for there was a double veil or covering that hindered them, -- one that was put on Moses' face, another that was on their own hearts. Some dark apprehensions and glances of light they had, but "they could not look steadfastly unto the end of that which was to be abolished;" they could not comprehend the truth concerning Christ, which was the substance and end of the law.
The first veil, that which was on the face of Moses, was the obscurity of the instructions given them, as wrapped up in types, shadows, and dark parables. This they could not see through, so as clearly to discern the "wonderful things" contained in and under them. This veil is quite taken off in the revelation or doctrine of the gospel, wherein "life and immortality are brought to light," and the wonderful things of the mystery of God in Christ are fully declared and plainly expressed. Herein, therefore, it is acknowledged that there is a great difference between those under the Old Testament and those under the New.
But, saith the apostle, there is another veil, a veil upon the heart. And hereof he declareth two things: --
1. That this veil is done away only in Christ; and,
2. That therefore it is not taken away from any but those who are converted unto God. This is the covering of ignorance, darkness,
171
blindness, that is on men by nature. The former veil is taken away by the doctrine of the gospel; this latter is to be removed only by an effectual work of the Spirit of Christ, in the conversion of the souls of men unto God.
And two things do ensue on the removal of this double veil: --
1. That as unto the doctrine itself concerning the mystery of God in Christ, it is no more represented unto us in types, shadows, and dark parables, but in the clear glass of the gospel, whereon the glory of Christ is reflected. Hereby the veil is taken off from the face of Moses.
2. That we have pros> wpon ajnakekalumme>non, an "open, uncovered face," or, as the Syriac reads it, a "revealed eye," whereby we are enabled to discern the wonderful mysteries of God so revealed. This ensues on the taking away of the second veil of darkness and blindness, which is on the hearts of all by nature.
The removal and destruction of this double veil by the Spirit and grace of the gospel is that which is prophesied of, <232507>Isaiah 25:7, "He will destroy in this mountain the face fwLO h' fwLO h', of the covering covered," or the double veil, "that is on the face of all people, and hk;WsN]h' hk;SeM'h'w], the veil veiled over all nations."
This being the design of the discourse of the apostle, it is evident that although there be a difference between them under the Old Testament and us as to the veil that was on the face of Moses, which is destroyed and removed by the doctrine of the gospel, yet there is none as to the veil which is on the hearts of all by nature, which must be removed by the Holy Spirit, or we cannot "with open face behold the glory of the Lord," -- the thing which the psalmist prayeth for in the place insisted on; that is, that God by his Spirit would more and more renew his mind, and take away his natural darkness and ignorance, that he might be able to behold, perceive, and understand the mind of God as revealed in the Scripture. And if any shall suppose or say, that for their part they need no such especial aid and assistance to enable them to understand the mind of God in the Scripture, which is sufficiently exposed to the common reason of all mankind, I shall only say at present, I am afraid they do not understand those places of Scripture where this aid and assistance is so expressly affirmed to be necessary thereunto.
172
But the meaning of the psalmist will the better appear if we consider the communication of the grace which he prayed for unto others. This is expressed, <422445>Luke 24:45,
"Then opened he their understanding, that they might understand the Scriptures;"
-- a needless work if some men may be believed; but our Lord Jesus Christ thought not so. The truths concerning him were revealed in the Scripture, that is, in the law, and the prophets, and the psalms, verse 44. These they read, these they were instructed in, these were preached unto them every Sabbath-day; and probably they were as well skilled in the literal sense of Scripture propositions as those who pretend highest amongst us so to be. Howbeit they could not understand those "wonderful things" in a way of duty, and as they ought to do, until the Lord Christ "opened their understandings" There was needful unto them an immediate gracious act of his divine power on their minds to enable them thereunto; and I cannot yet much value those men's understanding of the Scripture whose understandings are not opened by the Spirit of Christ.
If we need the opening of our understandings by an act of the power and grace of Christ, that we may understand the Scriptures, then without it we cannot so do, namely, so as to believe and yield obedience, according unto our duty. The consequence is evident; for if we could, there was no need of this act of Christ towards those disciples, who were not destitute of any rational abilities required in us thereunto. And the act of Christ in "opening their understanding'' is openly distinguished from the proposition of the doctrine of the Scripture unto them. This was made two ways: -- first, In the Scripture itself; secondly, In the oral discourse of our Savior upon it. Distinct from both these is that act of his whereby he "opened their understanding, that they might understand the Scriptures." Wherefore, nothing but a real internal act of grace, in the illumination of their minds, can be intended thereby; the nature whereof shall be farther explained afterward.
But there is an eminent place that must be pleaded distinctly to this purpose: <490117>Ephesians 1:17-19,
173
"That the God of our Lord Jesus Christ, the Father of glory, may give unto you the Spirit of wisdom and revelation in the knowledge of him: the eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, and what is the exceeding greatness of his power to us-ward who believe."
This is the whole of what we would assert, and nothing else. And if men would acquiesce by faith in what is here declared, we [would] need to plead this cause no farther, for the words and expressions of the truth here used are more emphatical unto a spiritual understanding than any others we can find out; and I shall only show in the opening of them how our position and sense are contained in them. And, -- 1. What the apostle doth here for others, it is unquestionably our duty to do for ourselves. We are, then, to pray that God would enable us by his Spirit to know and understand his mind and will as revealed in the Scripture. This, therefore, without especial aid and assistance from him by his Spirit, we cannot do. And the aid he gives us consists in the effectual illumination of our minds, or the enlightening of the eyes of our understandings. These things are plain, and not liable, as I suppose, to any exception; and these are all we plead for. Let them be granted without any other distinctions or limitations but what the Scripture will justify, and there is an end of this difference. But some particular passages in the words may be considered, for the better understanding and farther confirmation of the truth contained therein: --
1. It is a revelation that the apostle prays for, or a Spirit of revelation to be given unto them. This greatly offends some at first hearing, but wholly without cause; for he understands not a new immediate external revelation from God. Believers are not directed to look after such revelations for their guide. Ever since the Scripture was written, the generality of the church was obliged to attend thereunto alone, as their only rule of faith and obedience. And although God reserved unto himself a liberty under the Old Testament, and until the completing of all the books of the New, to add new revelations as he pleased, yet he always bound up the faith and obedience of the present church unto what he had already revealed. And he hath now, by the Spirit of his Son, put an end unto all expectation of any new, of any other revelations, wherein the faith or obedience of the church
174
should be concerned; at least, we take it for granted in this inquiry that infallible inspirations in the discovery of things not before revealed are ceased in the church. Nor do the Papists extend their infallibility thereunto, but only unto things already revealed in the Scripture or tradition. What some among ourselves do ascribe of this nature unto their light, I do not well know, nor shall now inquire.
But there is an internal subjective revelation, whereby no new things are revealed unto our minds, or are not outwardly revealed anew, but our minds are enabled to discern the things that are revealed already. All the things here mentioned by the apostle, which he desires they might understand, were already revealed in the Scriptures of the Old Testament, and the New that were then written, and the infallible declaration of the gospel in the preaching of the apostles. But there was a new work of revelation required in and unto every person that would understand and comprehend these things in a due manner; for ajpokal> uyiv, or "revelation," is the discovery of any thing, whether by the proposal of it unto us, or the enabling of us to discern it when it is so proposed. In the first sense it is used, <451625>Romans 16:25; 2<471201> Corinthians 12:1,7; <480112>Galatians 1:12, 2:2; -- in the latter, <420232>Luke 2:32; <490117>Ephesians 1:17,18. As when God opened the eyes of the servant of Elisha, on the prayer of his master, to see the horses and chariots of fire that were round about him, 2<120617> Kings 6:17; they were not brought thither by the opening of his eyes, only he was enabled to discern them, which before he could not do: or, as when any one maketh use of a telescope to behold things afar off, no object is presented unto him but what was really in the same place before; only his visive faculty is assisted to discern them at that distance, which without that assistance it could not reach unto. And the Holy Spirit is here called "The Spirit of revelation" causally, as he is the author or principal efficient cause of it. So in his communication unto the Lord Christ himself, he is called "The Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of the LORD;" that should "make him of quick understanding in the fear of the LORD," <231102>Isaiah 11:2,3.
2. What the psalmist, in the place before insisted on, calleth in general twaO lp; n] i, "wonderful things," the apostle expresseth in particular, and distributes them under sundry heads, as they were more clearly revealed in
175
the gospel. Such are, "The hope of God's calling,'' "The riches of his glory," and "The exceeding greatness of his power in them that do believe." These are some of the principal and most important mysteries of the gospel. No other understanding can we have of these things but only as they are revealed therein, or of the revelation of them. And in the manner of his expression he declares these things to be "wonderful," as the psalmist speaks; for there is in them plou~tov thv~ dox> hv, "the riches of glory," -- which is beyond our comprehension. So he expressly affirms that it is ajnexicni>astov, <490308>Ephesians 3:8, "past all investigation" or search; the same word that he useth to set forth the ways of God, when his design is to declare them wonderful, or the object of our admiration: <451133>Romans 11:33,
"O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out!"
And there is in them upJ erzal> lon me>geqov, "an exceeding" or inexpressible "greatness of power."
Such are the things that are proposed unto us in the Scripture. And the principal reason why some men judge it so easy a matter to understand and comprehend by the innate abilities of their own minds the revelations that are made in the word of God unto us, is because they do not apprehend that there is any thing wonderful, or truly great and glorious in them. And, therefore, because they cannot raise their minds unto a comprehension of these mysteries as they are in themselves, they corrupt and debase them to suit them unto their own low, carnal apprehensions: which is the principle that works effectually in the whole of Socinianism; for grant that there are such "wonderful things," such mysteries, in the gospel as we plead, and the men of that persuasion will not deny but that our minds do stand in need of a heavenly assistance to comprehend them aright, for they deny them for no other reason but because their reason cannot comprehend them.
3. Concerning these things so revealed in the word, the apostle prays for these Ephesians that they might know them; as also, he expresseth the way whereby alone they might be enabled so to do: Eivj to< eidj en> ai uJma~v, -- "That ye might have a sight, perception, or understanding of
176
them." This he denies a natural man to have, or that he can have; he "cannot know them," 1<460214> Corinthians 2:14. It is true, it may be said he cannot know them unless they are clearly and fairly proposed unto him; no, nor then neither by the light and power of his own natural faculties. He cannot do so by the use of any outward means alone. It is futilous [vain] to imagine that the apostle intends only that a natural man cannot know things that are never proposed unto him, which is neither weakness nor discommendation; for neither can the spiritual man so know any thing.
Because it is thus with men by nature, therefore doth the apostle so earnestly pray that these Ephesians might be enabled to understand and know these things: and he doth it with an unusual solemnity, invocating the "God and Father of our Lord Jesus Christ, the Father of glory;" which argues both a great intension of spirit in him, and great weight laid upon the matter of his request.
But what reason is there for this earnestness? what is wanting unto these Ephesians? what would he yet have for them? were they not rational men, that had their eyes in their heads as well as others? nay, were not many of them learned men, and skilled in all the "curious arts" of those days? for here it was that so many upon their first conversion burnt their books to the value of "fifty thousand pieces of silver," <441919>Acts 19:19. Probably they were many of them very knowing in the new and old philosophy. Had they not the Scripture also; that is, all the books of the Old Testament, and those of the New which were then written? Did not the apostle and others preach the doctrine of the gospel unto them, and therein the things which he here mentioneth? He declareth and expressly testifieth that he did, <442020>Acts 20:20, 27. Speaking unto these very persons, that is, the leaders of them, he saith, "I have kept back nothing that was profitable unto you, but declared unto you all the counsel of God," -- namely, "what is the hope of his calling, and what the greatness of his power." Were not these things sufficiently revealed, and clearly proposed unto them? If they were not, it was because the apostle could not so reveal and propose them, or because he would not. If he could not, then he prays that that might be revealed unto them which was not so to him, or that they might learn what he could not teach them; which is foolish and impious to imagine. If he would not, then he prays that they may know that which he would not teach them, but which he could easily have so done; which is
177
equally foolish to suppose. What, therefore, do they yet lack? what is yet farther needful that they might know and understand these things? for we must know that we understand no more of the mind of God in the revelations that he makes unto us than we understand of the things themselves that are revealed by him.
I am persuaded that these Ephesians were generally as wise, and some of them as learned, as any in our days, let them have what conceit of themselves they please. Yet grant some of ours but thus much, that they have their wits about them and the use of their reason, and let them have the things of the gospel, or the doctrines of it, rationally proposed unto them, as they are in the Scripture, and they defy the world to think that they yet want any thing to enable them to know and rightly to understand them. "To fancy any thing else to be necessary hereunto is fanatical madness; for what would men have? what should all them? Are not the doctrines of the gospel highly rational? are not the things of it eminently suited unto the reason of mankind? are not the books of the Scripture written in a style and language intelligible? Is there any thing more required unto the understanding of the mind of any author but to conceive the grammatical sense of the words that he useth, and the nature of his propositions and arguings? And although St Paul, as some say, be one of the obscurest writers they ever met with, yet surely by these means some good shift may be made with his writings also. It is, therefore, canting and nonsense, a reproach to reason and Christian religion itself to think that this is not enough to enable men to understand the mind of God in the Scriptures."
Well, be it so, at present, as unto the highly rational abilities of some persons. It cannot be denied but that the apostle judged it necessary that these Ephesians should have the special aid of the Spirit of God unto this end, which he prayeth for; and we may be excused if we dare not think ourselves better than they, nor to have a sufficiency of learning, wisdom, and reason above others, or less to heed prayers of this nature than they did. And we find that the apostle reneweth his prayer for them again unto the same purpose with great fervency, <490314>Ephesians 3:14-19. All the difference ariseth from hence, that the apostle judgeth that over and above the utmost exercise of our natural faculties and abilities, in the use of outward means, that we may know the mind of God in the Scripture,
178
wherein these Ephesians were not wanting, it is necessary that the "eyes of our understanding" should be spiritually opened and "enlightened;" -- but other men, it seems, think not so.
But if men should be allowed to suppose that our minds were no way vitiated, depraved, or darkened by the fall, -- which supposition is the sole foundation of these assertions, -- yet it is most irrational to imagine that we can comprehend and understand the mysteries of the gospel without especial spiritual illumination; for the original light and abilities of our minds were not suited or prepared for the receiving and understanding of them, for neither their being nor revelation was consistent with the state of integrity. Wherefore, although our minds should be allowed to be as wise and perspicacious with respect unto that natural knowledge of God and all that belongs unto it which was proposed unto us or necessary for us in the state of nature, yet would it not follow that we are able to discern the mysteries of grace when proposed unto us. The truth is, if our minds be not corrupted or depraved, there is no need of the gospel or its grace; and if they are, we cannot understand the mind of God therein without especial illumination.
But it may be said, "That these things are consistent; for notwithstanding men's rational abilities and the use of means, yet it is meet that they should beth pray for themselves, and that others, whose duty it is, should pray for them also. It is so, that they may be diligent in their inquiries, and obtain the blessing of God upon their diligence. But this doth not prove at all that they are not able of themselves to apprehend and know the mind and things of God in the Scripture, or that any thing is wanting in them or to them which is absolutely necessary thereunto."
I answer, that on these suppositions there is indeed nothing wanting but that which the apostle moreover prayeth for, which is none of them; and if that be not also requisite unto this end, his prayer is vain and useless. That men be diligent in the discharge of their duty herein, and that they may have the especial blessing of God thereon, are here supposed, and we shall speak unto them afterward. These are not the things that the apostle here prayeth for, but that God would give them the "Spirit of wisdom and revelation, to enlighten the eyes of their understanding," that they may know them, as shall be immediately declared. And, indeed, I understand
179
not how this prayer can be suited unto the principles of any who deny the necessity of this internal spiritual aid. For they cannot but think it strange to pray for a "Spirit of wisdom and revelation" to be given unto their whole congregations, -- which were a dangerous way, fitted to make them wiser than their teachers; and for themselves, besides using diligence, and praying for a blessing on their diligence, they disavow any farther concernment in this matter.
4. The thing in especial prayed for, in order unto the end proposed, is, "that the eyes of our understandings may be enlightened.'' This is the same which the psalmist prayeth for in the place before insisted on, that "God would open his eyes;" and it is the internal work of illumination that is intended. Now, although the main force of the argument depends on these words, yet shall I not insist here upon them, because I must speak somewhat more in particular unto the nature of this work afterward. Besides, what is that darkness which is here supposed to be on our minds or understandings, what is its nature, efficacy, and power, how it is taken away and removed, what is the nature of that spiritual light which is communicated unto us in and for the removal thereof, I have at large elsewhere declared. f7 All that at present I shall observe from these words is, in general, that there is an especial work of the Spirit of God, in the enlightening the eyes of our understandings, necessary unto our discerning of the mysteries of the gospel in a due manner; which was to be proved.
5. What is declared concerning the author of this work in us, or the principal efficient cause of it, doth farther confirm the same truth; and this is the Holy Spirit, "That he would give unto you the Spirit of wisdom and revelation." That the Holy Spirit is the immediate author of all supernatural effects and operations in us hath been elsewhere proved at large; and what he is promised or given in the gospel so to effect is not any thing that is in our own power. Wherefore, the ascription of the communication of this ability unto the Holy Ghost is a sufficient evidence that we want it in ourselves. And all things here affirmed concerning the manner of his communication unto us, and his properties as communicated, do evidence the nature and evince the truth of the work ascribed unto him. As for the first, it is by the grant, donation, or free gift of God the Father: <490317>Ephesians 3:17,
180
"That the God of our Lord Jesus Christ, the Father of glory, would give unto you."
God is called "The King of glory," <192407>Psalm 24:7, 8, and "The God of glory," <440702>Acts 7:2, with respect unto his own glorious majesty; but he is "The Father of glory" as he is the eternal spring and cause of all glory unto the church. And these titles are prefixed unto this grant or the request of it, "The God of our Lord Jesus Christ, the Father of glory," to intimate that it proceeds from his relation unto us in Christ, with that love and bounty wherein he is the cause of all grace and glory unto us. Wherefore, receiving this Spirit by free donation, as we do, <421113>Luke 11:13, all that we receive from him and by him, we have it by the way of free gift or donation also. Therefore is this ability of understanding the Scripture, and the mysteries of the truth contained therein, a mere free gift of God, which he bestows on whom he will. So our Savior told his disciples, "It is given unto you to know the mysteries of the kingdom or heaven, but to them" (to others) "it is not given," <401311>Matthew 13:11, who yet heard his words and understood the literal sense of the propositions used by him as well as the disciples did. Whoever, therefore, hath this ability to know the mysteries of the gospel, he hath it by free gift or donation from God. He hath received it, and may not boast as if it were from himself, and that he had not received it, as the apostle speaks, 1<460407> Corinthians 4:7.
Again, the properties ascribed unto him, as thus communicated for this end, are "wisdom and revelation."
He is the "Spirit of wisdom." So in the communication of him in all fullness unto the Lord Jesus Christ, the head of the church, he is called "The Spirit of wisdom and understanding," <231102>Isaiah 11:2, and that because he was to make him of "quick understanding in the fear of the LORD," verse 3. He is a "Spirit of wisdom" essentially in himself, and casually or efficiently unto others; and these things do mutually demonstrate each other. That he is the cause of all wisdom in others, is a demonstration that he is essentially wise in himself; for "he that planted the ear, shall he not hear? he that formed the eye, shall he not see?" And because he is essentially wise, he must be the author of all wisdom unto others; for all good must come from that which is infinitely, eternally, unchangeably so, <590117>James 1:17. He is, therefore, called "The Spirit of wisdom" on both
181
these accounts, -- as he is essentially so in himself, and as he is the efficient cause of all wisdom unto others; and it is in the latter way immediately that he is here so termed. And this property is peculiarly ascribed unto him, as thus given unto us to "open our eyes," with respect unto the work which he is to do; for wisdom is required hereunto, -- that wisdom which may deliver us from being really fools ourselves, and from judging the things of God to be folly.
There is a wisdom required hereunto: "Who is wise, and he shall understand these things? prudent, and he shall know them? for the ways of the LORD are right, and the just shall walk in them: but the transgressors shall fall therein," <281409>Hosea 14:9. Want of this wisdom is the cause that wicked men take offense at and dislike the ways of God, because they do not, spiritually understand them, and so cast themselves into destruction. And it is of the same things that the prophet affirms, that "none of the wicked shall understand, but the wise shall understand," <271210>Daniel 12:10. And it is called "The wisdom of the just," <420117>Luke 1:17.
This wisdom is not in us by nature. Men are naturally "wise in their own conceit;" which if continued in is a hopeless frame of mind, <202612>Proverbs 26:12: and in nothing doth it more evidence itself than in apprehensions of their own ability to comprehend spiritual things, and in their contempt of what they do not so as folly, 1<460118> Corinthians 1:18, 23. And with respect hereunto doth the apostle give that advice unto us as our duty,
"Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise," 1<460318> Corinthians 3:18.
This is a matter wherein men are very apt to deceive themselves, even to conceit themselves wise, and to trust thereunto in the things of God; whereof alone he there treats. Whereas, therefore, the especial promise of God is, to teach the meek and the humble, there is nothing that sets men at a greater distance from divine instruction than a proud conceit of their own wisdom, wit, parts, and abilities. Wherefore, this wisdom, which is the daughter of natural darkness and the mother of proud spiritual ignorance, the Spirit of wisdom freeth the minds of believers from, in the way that shall be afterward declared; and therein is he unto us a "Spirit of wisdom." Moreover, he gives us that "wisdom which is from above," which we are
182
directed to "ask of God," <590105>James 1:5. Without this wisdom, which he works in us, no man can understand the wisdom of God in the mystery of the gospel; whoso is thus made wise shall understand these things, and none else. There is, therefore, a gift of spiritual wisdom and understanding necessary hereunto, that we may discern the "wonderful things" that are in the word of God. To whom this is not given, they know not the mysteries of the kingdom of heaven. Let men please or pride themselves whilst they will in their own wisdom and learning, and explode the consideration of these things in our inquiries after the mind of God, the meanest believer who hath received this wisdom from above, according unto the measure of the gift of Christ, knoweth more of the mind of God in a due manner than they do.
When our Lord Jesus Christ affirmed that he came into the world "that they which see not might see," or to communicate spiritual, saving light unto the minds of men, the Pharisees, who had great apprehensions of their own wisdom and understanding in the law, replied with scorn, "Are we blind also?" <430939>John 9:39, 40. It proved no otherwise, and that to their eternal ruin. Yet do I not judge all them to be practically blind who do not doctrinally own the receiving of this wisdom and light from above; for although we make not ourselves to differ from others, nor have any thing in a way of spiritual ability but what we have received, yet are some apt to glory as if they had not received, as the apostle intimates, 1<460407> Corinthians 4:7. Wherefore, the Holy Spirit, as given unto us, is said to be a "Spirit of wisdom," because he maketh us wise, or worketh wisdom in us. This wisdom we have not of ourselves; for to suppose it, renders the word of God of none effect. And this spiritual wisdom, thus to be bestowed upon us, thus to be wrought in us, is necessary, that we may know the mysteries of the gospel, or understand the mind of God therein; which is all that we plead for.
I have insisted the longer upon this testimony, because the whole of what we assert in general, in the nature, causes, and effects of it, is fully declared therein. And this was the way whereby they of old came to understand divine revelations, or the mind of God as revealed in the Scripture. If others, who seem to scorn all mention of the teaching of the Holy Ghost, have found out a course more expedite unto the same end, it is what I understand not nor do desire to participate in.
183
CHAPTER 3.
Other testimonies pleaded in confirmation of the same truth -- <431613>John 16:13 opened -- How far all true believers are infallibly led into all truth declared, and the manner how they are so -- 1<620220> John 2:20, 27, explained -- What assurance of the truth they have who are taught of God -- <490414>Ephesians 4:14; Job<183622> 36:22, <430645>John 6:45 -- Practical truths inferred from the assertion proved.
THERE are yet other testimonies which may be pleaded unto the same purpose; for unto this end is the Holy Ghost promised unto all believers: <431613>John 16:13, "When the Spirit of truth is come, he shall guide you into all truth."
The Holy Spirit is called "The Spirit of truth" principally on the same account as God absolutely is called "The God of truth;" he is so essentially. He is the first, absolute, divine, eternal verity. So he is originally called "The Holy Spirit." on the account of his essential holiness. But it is not on that account solely that he is here called "The Spirit of truth." He is so as he is the revealer of all divine, supernatural truth unto the church, as he is also called "The Holy Spirit," as he is author of all holiness in others; therefore is he here promised unto the church, as it is his work to lead us into all truth.
And two things are considerable in this promise: --
1. What is intended by all truth;
2. How the Holy Spirit guides or leads us into it: --
1. With respect unto the object, --
(1.) It is not all truth absolutely that is intended. There is truth in things natural and civil, and stories of things that are past; nothing of this nature is comprised in this promise. We see believers of all sorts as ignorant of, as unacquainted with, many of these things as any other sort of men whatever; yet doth not one word of the promise of Christ fall unto the ground. Wherefore, all that truth, or all truth of that nature, whereof our
184
Savior there speaketh is alone intended. The mysteries of the gospel, of the kingdom of heaven, the counsel of God about the salvation of the church by Christ, and concerning their faith and obedience, are the truth which he is promised to guide us into. This the apostle calleth "All the counsel of God," <442027>Acts 20:27, -- namely, which respects all the ends of our faith and obedience, verse 21.
(2.) It admits of a limitation with respect unto the diversity of subjects, or the persons unto whom this truth is to be communicated. They are not all of them, as to the degrees of light and knowledge, equally to be led into all truth. Every one unto whom he is thus promised shall be so far led into the knowledge of it as is necessary unto his own estate and condition, his duty and his work; for "unto every one of us is given grace according to the measure of the gift of Christ," <490407>Ephesians 4:7. It is Christ alone who, in the free gift of all grace, assigns the measures wherein every one shall be made partaker of it. In his sovereign will he hath allotted the measures of grace, light, and knowledge unto all the members of the church; and there is no less difference in these measures than in the knowledge of the most glorious apostle and that of the meanest believer in the world. The duty, work, and obedience of every one, is the rule of the measure of his receiving these gifts of Christ. None shall want any thing that is necessary unto him; none shall receive any thing that he is not to use and improve in a way of duty.
2. Our second inquiry is, how the Spirit doth thus lead us into all truth. The external revelation of truth is herein supposed. This he is promised to instruct us in the knowledge of in a spiritual manner; whereby I understand no more but so as it is required of us in a way of duty. To clear the truth hereof some things must be observed; as, --
(1.) The promises concerning the mission of the Holy Spirit in these chapters of the Gospel [by John], 14, 15, 16, are not to be confined unto the apostles, nor unto the first age or ages of the church. To do so is expressly contradictory unto the discourse and whole design of our Lord Jesus Christ unto that purpose; for he promiseth him in opposition unto his own temporary abode in the world, namely, that this of the Spirit should be forever, chap. <431416>14:16, -- that is, e[wv th~v sunteleia> v tou~ aiwj n~ ov, <402820>Matthew 28:20, unto the consummation of the whole state of
185
the church here below. And to suppose the contrary is to overthrow the foundation of all truth and comfort in the church: for their preservation in the one, and the administration of the other unto them, depend on the accomplishment of this promise alone; and so also do all the benefits of the intercession of Christ, which are no otherwise communicated unto us but by the Holy Spirit, as given in pursuit of this promise; for what herein he prayed for his apostles, he prayed for all them that should believe in him through their word unto the end of the world, <431720>John 17:20.
(2.) It is granted that sundry things in the promises of the Holy Ghost were peculiar unto the apostles, and had their accomplishment on the day of Pentecost, when he descended on them in that glorious, visible manner, <440201>Acts 2:1-4; for as they were commanded by our Savior to wait for this his coming before they engaged in the discharge of that office whereunto he had called them, <440104>Acts 1:4, so now they were fully empowered and enabled unto all that belonged thereunto. But their peculiar interest in these promises respected only things that were peculiar unto their office; such that mentioned in this place is not.
(3.) It is not an external guidance into the truth by the objective revelation of it that is intended, for such revelations are not granted unto all believers unto whom this promise is made, nor are they to look for them; and the revelation of truth, in the ministerial proposal of it, is common unto all the world unto whom the word is preached, and so is not the subject of an especial promise.
(4.) Wherefore, it is the internal teaching of the Holy Ghost, giving an understanding of the mind of God, of all sacred truths as revealed, that is intended: for, --
[1.] It is the same with that other promise, "They shall be all taught of God;" for we are thus taught of God by the Spirit's leading us into all truth, and no otherwise.
[2.] This the word enforceth. "The Spirit of truth odJ hghs> ei uJma~v, shall lead and guide you in the right way to the knowledge of the truth." So when Philip asked the eunuch whether he understood the things which he read out of the prophet Isaiah, he replied, "How can I, ejan< mh> tiv oJdhghs> h| me, `unless one lead me' to the sense of it?" -- that is, "by his
186
interpretation give me an understanding of it," <440831>Acts 8:31. Thus the Holy Spirit leads us into all truth, by giving us that understanding of it which of ourselves we are not able to attain. And other interpretations the words will not admit. It is, therefore, his work to give us a useful, saving understanding of all sacred truth, or the mind of God as revealed in the Scripture. All spiritual, divine, supernatural truth is revealed in the Scripture. Herein all are agreed. The knowledge, the right understanding, of this truth as so revealed, is the duty of all, according unto the means which they enjoy and the duties that are required of them. Neither can this be denied. Unto this end, that they may do so, the Holy Spirit is here promised unto them that do believe. His divine aid and assistance is, therefore, necessary hereunto. And this we are to pray for, as it is promised. Wherefore, of ourselves, without his especial assistance and guidance, we cannot attain a due knowledge of and understanding in the truth revealed in the Scripture. As unto the especial nature of this assistance, it shall be spoken unto afterward.
This is again affirmed concerning all believers, 1<620220> John 2:20, 27,
"Ye have an unction from the Holy One, and ye know all things The anointing which ye have received of him abideth in you, and ye need not that any man teach you: but as the same anointing teacheth you of all things, and is truth, and is no lie, and even as it hath taught you, ye shall abide in it."
1. That by the unction and anointing in this place, the Spirit of God and his work, with respect unto the end mentioned, are intended, is not questioned by any that are conversant about these things with sobriety. And it is plain in the text; for, --
(1.) That the Holy Spirit in his especial operations is called an unction, or is said to anoint us, is evident in many places of the Scripture: see <580109>Hebrews 1:9; 2<470121> Corinthians 1:21, 22. Neither is a spiritual unction ascribed unto any thing else in the whole Scripture.
(2.) That expression, "Which ye have from the Holy One" (<440314>Acts 3:14, <660307>Revelation 3:7), that is, Jesus Christ, doth expressly answer unto the promise of Christ to send his Holy Spirit unto us, and that for the end here mentioned, -- namely, to teach us, and lead us into all truth; whence
187
he is called "The Spirit of the Lord," or "of Christ," 2<470317> Corinthians 3:17, 18; <450809>Romans 8:9; <500119>Philippians 1:19, etc.
(3.) That, also, of his "abiding in us" is nothing but an expression of the same promise of Christ that he shall "abide with us for ever," <431416>John 14:16.
(4.) The work here assigned unto this unction is expressly assigned unto the Holy Spirit: <431613>John 16:13, "The Spirit of truth will guide you into all truth."
(5.) What is said of it, -- namely, not only that it is true, and not false, but that it is "truth, and is no lie," -- doth plainly intimate his essential verity. And I cannot but wonder that any persons should, against this open and plain evidence, ascribe the things here mentioned unto any thing else, and not exclusively unto the Holy Ghost; for so do some contend (Episcop. in loc. after Socin. on the same place), that by this unction the doctrine of the gospel only is intended. It is true that the doctrine of the gospel, in the preaching of it, is the means or instrumental cause of this teaching by the Holy Ghost; and on that account what is spoken of the teaching of the Spirit of God may be spoken, in its place, of the doctrine of the gospel, because he teacheth us thereby. But here it is spoken of objectively, as what we are to be taught, and not efficiently, as what it is that teacheth us. And to say, as they do, "It is the instruction which we have by the gospel that is intended," is to assert the effect only, and to exclude the cause; for that signifies no more but the effect of the unction here ascribed unto believers, as that which they had received from the Holy One. Didymus, an ancient learned writer, interpreteth this unction to be the illuminating grace of the Spirit, and the Holy One to be the Spirit himself, lib. 2 de Spir. Sanc. But the other interpretation is more proper and consonant unto the use of the Scripture. The expression is taken from the institution of God under the Old Testament whereby kings and priests were anointed with oil, to signify the gifts of the Spirit communicated unto them for the discharge of their office; and thence believers, who are real partakers of the internal unction in the graces and gifts of the Holy Ghost, are said to be "made kings and priests unto God." It is, therefore, the work of the Holy Spirit that is here described. He alone, and his gifts, graces,
188
and privileges that ensue thereon, are so expressed, here or anywhere else in the whole Scripture.
2. Two things are to be observed in what is here ascribed unto this unction: --
(1.) What is the effect of his work in believers;
(2.) What is the nature of it, or how he produceth that effect.
(1.) For the first, there is a double expression of it: --
[1.] That they "know all things;"
[2.] That they "need not that any should teach them;" -- both which expressions admit of, yea require, their limitations.
[1.] The "all things" intended come under a double restriction, -- the first taken from the nature of the things themselves, the other from the scope and circumstances of the place; or, the one from the general end, the other from the special design proposed.
1st. The general end proposed is, our abiding in Christ: "Ye shall abide in him;" which the apostle expresseth, 1<620224> John 2:24, by "continuing in the Son, and in the Father." Wherefore, the all things here mentioned are all things necessary unto our ingrafting into and continuance in Christ. Such are all the fundamental, yea, important truths of the gospel. Whatever is needful unto our communion with Christ and our obedience to him, this all true believers are taught. However they may mistake in things of lesser moment, and be ignorant in the doctrine of some truths, or have but mean degrees of knowledge in any thing, yet shall they all know the mind and will of God as revealed in the Scripture, in all those things and truths which are necessary that they may believe unto righteousness and make confession unto salvation.
2dly. The especial end under consideration is, preservation and deliverance from the antichrists and seducers of those days, with the errors, lies, and false doctrines which they divulged concerning Christ and the gospel The only way and means whereby we may be so preserved from the poisons and infections of such pernicious opinions and ways is, the assured knowledge of the truths of the gospel as they are revealed in the Scripture.
189
All those truths which were any way needful to secure their faith and preserve them from mortal seductions, they were taught and did know. And where any man knows the truths which are required unto his implantation into Christ, and his continuance with him in faith and obedience, as also all those which may preserve him from the danger of seduction into pernicious errors, however he may fail and be mistaken in some things of less importance, yet is he secured as unto his present acceptable obedience and future blessedness. And to speak of it by the way, this giveth us the rule of our especial communion and love. Where any are taught these things, where they have the knowledge and make confession of that truth, or those articles of faith, whereby they may "abide in Christ," and are preserved from pernicious seductions, although they may differ from us and the truth in some things of less moment, we are obliged not only to forbearance of them, but communion with them; for who shall refuse them whom Christ hath received? or doth Christ refuse any to whom he gives his Spirit, who have the unction from the Holy One? This, and no other, is the rule of our evangelical love and communion among ourselves. Whatever we require more of any as a necessary condition of our Christian society, in point of doctrine, is an unwarrantable imposition on their consciences or practice, or both.
[2.] It is said that they so know these things as that they. "need not that any should teach them:" which also requireth a limitation or exposition; for, --
1st. It is only the things as before declared that respect is had unto. Now, besides these, there are many other things which believers stand in need to be taught continually, and whose knowledge belongs unto their edification. Many things are very useful unto us that are not absolutely necessary. In natural things, and such as belong unto this present life, men would be very unwilling to be without or part with sundry things, without which yet life might be preserved; because they value them, as of use unto themselves, so enabling them to be useful unto others. And they who understand the nature, use, and benefit, of evangelical truths will not be contented that their knowledge in them should be confined only unto those which are of absolute necessity unto the being of spiritual life: yea, they cannot be well supposed to know those truths themselves who pretend such a satisfaction in them as to look no farther; for all who are sincere in
190
faith and knowledge do aim at that "perfect man in Christ," which all the ordinances of God are designed to bring us unto, <510128>Colossians 1:28. Wherefore, notwithstanding the knowledge of these things, there is still use and need of farther ministerial teaching in the church.
2dly. It is spoken of the things themselves absolutely, and not with respect unto the degrees of the knowledge of them. They did so know them as that there was no need that any man should teach them unto them, as unto their initial knowledge and substance of the things themselves; and so it may be said of all believers. But yet there are degrees of knowledge with respect unto those very things, which they may and ought to be carried on unto, as the apostle speaketh, <580601>Hebrews 6:1; and therefore doth the holy apostle himself who writes these things farther instruct them in them. And herein consists the principal part of the ministry of the church, even to carry on believers unto perfection in those things wherein, for the substance of them, they have been already instructed.
3dly. That which is principally intended is, that they need not that any should teach them, so as that they should depend on the light and authority of their instruction. Others may be helpers of their joy, but none can be lords of their faith. "Ye need no such teaching, because of the unction which ye have received."
(2.) For the general nature of the work here ascribed unto this unction, -- that is, the Holy Spirit, -- it is teaching: "The unction teacheth you." There are but two ways whereby the Spirit teacheth us, nor can any other be conceived. The one is by objective, the other by subjective revelations; for he teacheth us as a "Spirit of wisdom and revelation." The first way of his teaching is by immediate inspiration, communicating new sacred truths from God immediately unto the minds of men. So he taught the prophets and apostles, and all the penmen of the Scripture. By him the word of the Lord came unto them; and they spake as they were acted by him, 1<600111> Peter 1:11, 12; 2<610121> Peter 1:21. This is not the way of teaching here intended, for the end of this teaching of the Holy Ghost is only to make men teachers of others, which is not here intended; nor doth the apostle discourse unto any such purpose, as though God would grant new revelations unto men to preserve them from errors and seductions, which he hath made sufficient provision for in the word, <230820>Isaiah 8:20; 2<610119> Peter
191
1:19. By this word were they to try all doctrines and pretended revelations, yea, those which were so really before they received them, 1<620401> John 4:1. Besides, what is here affirmed is ascribed unto all sorts of believers, under the distribution which they are cast into by the apostle, -- namely, of "old men," "young men," and "babes," which had not all of them received the Spirit of immediate revelation.
His other way of teaching is that which we have insisted on, -- namely, his enabling us to discern, know, and understand the mind and will of God as revealed in the Scripture, or as declared in any divine revelation. This alone is or can be here intended. Wherefore, this is the design of the apostle in these words: All divine truths necessary to by known and to be believed, that we may live unto God in faith and obedience, or come unto and abide in Christ, as also be preserved from seducers, are contained in the Scripture, or proposed unto us in divine revelations. These of ourselves we cannot understand unto the ends mentioned; for if we could, there would be no need that we should be taught them by the Holy Spirit: but this is so; he teacheth us all these things, enabling us to discern, comprehend, and acknowledge them. And this is the whole of what we plead for.
For a close of our considerations on these words of the apostle, I shall only observe what assurance a man that is thus taught the truth may have that it is the truth which he is taught, and that he is not deceived in his apprehensions of it; for hereon depends the use of this instruction, especially in times of trial, -- indeed, at all times and on all occasions. It is not enough that we know the truth, but we must be assured that so we do: see <490414>Ephesians 4:14; <510202>Colossians 2:2. And there was never a greater artifice in the world than that whereby the Roman church hath imposed an impregnable, obstinate credulity on all that adhere thereunto; for it doth first fix this in their minds that itself cannot err, and therefore whatever is by her authority proposed unto them is infallibly true. Hence it comes to pass that they will abide obstinate against all convictions and the highest evidence of truth in all particular instances, whilst this principle is firmly fixed in their minds, that the church which proposeth these things unto them cannot err nor be mistaken; yea, whilst this persuasion abides with them, they may be, and indeed accordingly are, obliged to believe contradictions, things most irrational and absurd, inconsistent with Christian piety and the peace of human society. However, they say well
192
in this, that it is necessary that a man should have good assurance of the truth which he doth profess, or of his own understanding of it and conception about it. This the apostle calleth "The riches of the full assurance of understanding," <510202>Colossians 2:2; whereof we shall speak afterward.
Wherefore, whereas the assurance of mind in other teachings depends much on the authority of them by whom they are taught, on a supposition that believers are taught the mind of God in the Scripture by the Holy Spirit, or are by him enabled to discern and know it, the inquiry is, how or by what means they have an assurance that they have a right understanding of the things which they are so taught, so as to abide in them and the profession of them against all opposition whatever, and so as to venture the eternal condition of their souls on that assurance they have of the truth; which every one must do whether he will or no. And this in the text is referred unto the author of this teaching: "The anointing is truth, and is no lie;" it is true, and infallibly so. There is no fear of, no possibility for, any man being deceived in what he is taught by this unction. And an assurance hereof ariseth in our minds partly from the manner of his teachings, and partly from the evidence of the things themselves that we are taught. The manner and way of his teaching us in and by the Scripture evidenceth unto us that what we are taught "is truth, and is no lie." He giveth a secret witness unto what he teacheth in his teachings; for "it is the Spirit that beareth witness, because the Spirit is truth," 1<620506> John 5:6. And with respect unto the evidence which is so given us of the truth, it is said that the "unction" whereby we are taught "is truth, and is no lie;" that is, it is impossible any one should be deceived who is so taught. This will more fully appear when we have declared the whole of his work herein; something only may now be spoken, on occasion of this testimony.
There is a peculiar power accompanying the teaching of God by his Spirit:
"Behold, God exalteth by his power: who teacheth like him?" Job<183622> 36:22.
So our Savior expoundeth that promise, "They shall be all taught of God." "Every man therefore that hath heard," saith he, "and hath learned of the Father, cometh unto me," <430645>John 6:45. There is such an efficacy accompanying God's teaching, that whosoever is so taught doth certainly
193
believe the things that he is taught, as having the evidence of the truth of them in himself.
When the Holy Ghost gave new revelations of old unto the prophets and penmen of the Scripture by immediate inspiration, he did therein and therewith communicate unto them an infallible evidence that they were from God; and when he doth illuminate our minds in the knowledge of what is revealed, he doth therein himself bear witness unto, and assure us of, the truth which we do understand. Hereby do we come to that which the apostle calleth "The full assurance of understanding, in the acknowledgment of the mystery of God." He not only enableth our minds to apprehend the truth, but he shines into our hearts, the seat of spiritual experience, to "give us the knowledge of the glory of God in the face of Jesus Christ." And the assurance which believers have thereby is above that which any other evidence or demonstration whatever can give; and the meanest believer hath from this teaching a greater rest, satisfaction, and assurance in the knowledge of the mind of God, than any that can be attained by the most raised notions or profound disputations: for "he that believeth hath the witness in himself," 1<620510> John 5:10. And why should others think it strange that there should be such evidence of truth in the teaching of the Spirit, by the illumination of our minds in the knowledge of the Scripture, as to give us an assurance of the highest nature, seeing there is "none that teacheth like him?"
Want hereof is that which makes men to fluctuate in their conceptions of spiritual things, and so ready on every occasion to part with what they have received. The church of Rome hath, as we observed, rather craftily than wisely, provided against any inconvenience herein. The doctrines which it teacheth are many of them false, and so the things contained in them can give no evidence unto themselves in the minds of men; for there is nothing but imagination in error, -- there is nothing of substance in it. And their way of teaching is not accompanied with any especial advantage; yea, it is the most vain that ever was in the world. They would have men suppose that they may advance at once in the true belief of a hundred things whereof they have no evidence, merely resting on the infallibility of the church, by which, they say, they are proposed. Wherefore, they teach men that although they receive no evidencing light in this way of their instruction, nor have any experience of the power or efficacy of truth in
194
what they are taught, yet they may rest assuredly in the infallibility of the church. Hence the assurance they have of any thing they suppose truth is not an act of the mind in the embracing of the truth from any evidence that it gives of itself, but a presumption in general that the church is infallible by which these things are proposed unto them. The design is, to prevail with men to suppose that they believe all things, when, indeed, they believe nothing, -- that they understand the mind and will of God, when, indeed, they understand nothing at all of them; for a man believes nothing but what is accompanied with an evidence whereon it ought to be believed. But this they pretend not unto, at least not such that should give them that assurance of the truth of it which is requisite; and therefore are all men by them referred for that unto the infallibility of the church. Persons weak, ignorant, credulous, or superstitious, either for interest or by the craft of seducers, may be prevailed on to make their resort unto this relief. Those who will not forego the rational conduct of their own souls, and leave themselves unto the guidance of others, knowing that it is they alone who must give an account of themselves to God, will not easily be induced thereunto.
Others will resolve all into their own rational conceptions of things, without any respect unto a superior infallible teacher; and the minds of many, influenced by this notion, that they have themselves alone to trust unto, are come unto the utmost uncertainty and instability in all things of religion. Nor can it otherwise be: for as the mind of man is in itself indifferent and undetermined unto any thing, as true or false (unless it be in its first notions of the common principles of reason) beyond the evidence that is proposed unto it; so also is it various, unsteady, and apt to fluctuate from one thing to another. And there are but two ways whereby it may be naturally ascertained and determined in its conceptions and assent. The first is by the use of the external senses, which will not deceive it. However, it cannot but receive, believe, and comply with what it comprehends by its senses; as what it sees, hears, and feels. The other is by reason, whereby it deduceth certain conclusions from propositions of necessary truth, -- that is, by demonstration. But by neither of these ways can the mind be brought unto a stability and assurance in or about things spiritual or supernatural; for they are neither the objects of natural sense nor capable of a scientifical demonstration. Wherefore, a man can
195
have nothing but a probability or conjectural knowledge concerning them, unless he have some certain, infallible teaching wherein he can acquiesce. And such is that of this "unction," which "is truth, and is no lie." In and by his teaching of us, -- namely, the mind of God as revealed in the Scripture, -- there is such evidence of truth communicated unto our minds and hearts as giveth us an immovable assurance of them, or the "full assurance of understanding;" for God therein "shines in our hearts, to give us the light of the knowledge of his glory in the face of Jesus Christ."
Again, there is an evidence in the things themselves, unto spiritual sense and judgment, <500109>Philippians 1:9; <580514>Hebrews 5:14. This is that which gives the mind the highest assurance of the truth of what it doth believe that it is capable of in this world; for when it finds in itself the power and efficacy of the truth wherein it is instructed, that it worketh, effecteth, and implanteth the things themselves upon it, giving and ascertaining unto it all the benefits and comforts which they promise or express, and is thereby united unto the soul, or hath a real, permanent, efficacious subsistence in it, -- then, I say, hath the mind the utmost assurance in the truth of it which it doth or can desire in the things of t|is nature. But this belongs not unto our present design.
The testimonies pleaded are sufficient for the confirmation of our first general assertion, -- namely, That it is the Holy Spirit who teacheth us to understand aright the mind and will of God in the Scripture; without whose aid and assistance we can never do so usefully nor profitably unto our own souls. Sundry others that speak unto the same purpose will be afterward on various occasions insisted on.
I might add unto these testimonies the faith and profession of the church in all ages, -- they all believed and professed that the Scriptures could not be understood and interpreted without his assistance and inspiration by whom they were indited, -- but it is not necessary so to do; for those who profess to trust unto their own reason and understanding only, cannot be so ignorant as not to know that they have no countenance given unto their persuasion in antiquity, unless it were by the Pelagians. But whereas there is no profitable handling of sacred truths on any pretense but with an eye unto the guidance of Christian practice, -- and when that is manifest, it gives a great confirmation in our minds unto the truth itself, -- I shall,
196
before I proceed unto the consideration of the especial ways of the teaching of the Holy Spirit in this matter, and the especial duties required of us in compliance with them, that they may be effectual, divert a little unto some such considerations of that nature as derive from this general assertion.
It is the great promise of the New Testament that all believers shall be didaktoi< tou~ Qeou~, "taught of God;" which our Savior himself pleads as the only ground of their believing, <430645>John 6:45. And so the apostle tells the Thessalonians that they were zeodid> aktoi, "taught of God," 1<520409> Thessalonians 4:9. No man is autj odid> aktov, "taught of himself," his own teacher and guide in sacred things; neither can any man have a worse master, if he trust thereunto alone. The diligent use of all outward means appointed of God unto this end, that through the knowledge of the Scripture we may be made wise unto salvation, we always suppose. Amongst them the ministry of the church hath the first and chiefest place, <490412>Ephesians 4:12-15: for they are with me of no account who think it not worth the utmost of their diligence to attain the knowledge of those "wonderful things" that are in the word; yea, I should greatly admire at their stupidity who will not give so much credit unto the Scripture testifying of itself, and the suffrage of all good men with it, that there are "wonderful things" contained in it, so far as to inquire with their utmost diligence whether it be so or no, but that I know the reasons and causes of it. But a supreme teacher there must be, on whose wisdom, power, and authority, we ought principally to depend, as unto this end of being taught of God. And hereunto the use of our own reason, the utmost improvement of the rational abilities of our minds, is required. Those who would take away the use of our reason in spiritual things would deal with us, as we said before, as the Philistines did with Samson, -- first put out our eyes, and then make us grind in their mill. The Scripture we own as the only rule of our faith, as the only treasury of all sacred truths. The knowledge we aim at is, the "full assurance of understanding" in the mind and will of God, revealed therein. The sole inquiry is, whether this supreme teacher be the Spirit of God instructing us in and by the Scripture, or whether it be the authority of this or that, any or all of the churches in the world, which either are so or pretend to be so. Which of these will it be our wisdom to choose and adhere unto? That the Holy Spirit hath taken this work upon
197
himself we have already proved, and shall afterward farther demonstrate. Some churches, especially that of Rome, assume this office unto themselves; but it is too well known to the most to be trusted herein, and a great prejudice there lieth in this cause against that church at first. The Holy Spirit leaves unto us, yes, requires of us, the diligent use of the Scripture and exercise of our own reason, in subserviency unto his teaching; but this church requires us to renounce them both, in compliance with herself. And can it stand in competition with him? He is infallible; the unction "is truth, and is no lie;" the Spirit is truth. This also, indeed, that church pretends unto, but with such an open affront unto all evidence of truth as the world never underwent from any of its people before. He is absolutely, infinitely, eternally free from any design but the glory of God [in] the present and eternal good of them that are instructed by him. It will be very difficult for those of Rome to pretend hereunto; yea, it is apparent that all the exercise of their instructing authority lieth in a subserviency unto their own interest. When I see that men by a pretense hereof have gotten unto themselves wealth, power, principalities, dominion, with great revenues, and do use them all unto their own advantage, and mostly to the satisfaction of their lusts, pleasures, pride, ambition, and the like inordinate affections, I confess I cannot be free to deliver up blindfold the conduct of my soul unto them. He is full of divine love and care of the souls of them whom he doth instruct; is it so with them, or can any creature participate in his love and care? He is infinitely wise, and "knoweth all things, yea, the deep things of God," and can make known what he pleaseth of them unto us; as the apostle discourseth, 1 Corinthians 2. They who preside in that church are ignorant themselves, as all men are, and the less they know it the more ignorant they are: yes, for the most part, as unto sacred things, they are comparatively so with respect unto other ordinary men; as a late pope, when some of their divines waited for an infallible determination of a theological controversy among them, confessed that he had not studied those things, nor had the knowledge of them been his profession!
But yet, notwithstanding these and several other differences between these teachers, it is marvellous to consider how many betake themselves unto the latter of them, and how few unto the former; and the reason is, because of the different methods they take in teaching, and the different
198
qualifications they require in them that are to be taught: for as unto them whom the Spirit of God under-taketh to instruct, he requireth that they be meek and humble; that they give themselves unto continual prayer, meditation, and study in the word day and night; above all, that they endeavor a confortuity in their whole souls and lives unto the truths that he instructs them in. These are hard conditions unto flesh and blood; few there are who like them, and therefore few they are who apply themselves unto the school of God. We may be admitted scholars by the other teacher on far cheaper and easier rates. Men may be made "good Catholics," as to faith and understanding, without the least cost in self-denial, or much trouble unto the flesh in any other duty. There is no qualification required for the admission of a man into the Catholic schools, and barely to be there is to be wise and knowing enough. Wherefore, although all advantages imaginable as unto the teachers lie on the one hand, yet the pretended easy way of learning casts the multitude on the other; for it requireth more wisdom than we have of ourselves to be at all that charge and pains in spiritual duty, and diligence in the use of all means for the right understanding of the mind of God, which is required in and of all them who will advantageously partake of the teaching of the Holy Spirit, when it is supposed we may have all the ends which we aim at thereby in an easy and naked assent unto the proposals of the church, without the least farther charge or trouble. But these are the measures of slothful and carnal minds, who prefer their ease, their lusts, and pleasures, before their souls, There is difficulty in all things that are excellent; neither can we partake of the excellency of any thing unless we will undertake its difficulty. But although the ways whereby we may come unto a participation of the teaching of the Holy Ghost seem at first rough and uneasy, yet unto all that engage in them they will be found to be "ways of pleasantness and paths of peace."
It may be said, "That it is evident in common experience that many men do attain a great knowledge and skill in the things revealed in the Scripture, without any of that internal teaching by the illumination of their minds which is pleaded for, especially if it be to be obtained by the means now intimated, and afterward more fully to be declared: for they themselves do renounce the necessity of any such teaching, and esteem all that is spoken of it a vain imagination; and not only so, but live, some of them, in an open
199
defiance of all those qualifications and duties which are required unto a participation of these teachings, Yet it is foolish to pretend they are not skilled in the knowledge of divinity, seeing it is plain that they excel most other men therein; and therefore do sufficiently despise all them who pretend unto any benefit by the supernatural illumination contended for."
I answer briefly in this place, It is true there are, and ever were, some, yes many, who "profess that they know God, but in works deny him, being abominable and disobedient." The knowledge which such men may attain, and which they make profession of, belongs not unto our inquiry; and we may easily discern both what it is in itself, and wherein it differs from that true knowledge of God which it is our duty to have: for, --
1. There is in the Scripture, with respect unto the mind and will of God revealed therein, with the mysteries of truth and grace, mention of gnws~ iv and epj ig> nwsiv, -- " knowledge" and "acknowledgment." The former, if it be alone, affects onlythe speculative part of the mind with notions of truth; and it is of very little use, but subject unto the highest abuse: 1<460801> Corinthians 8:1, HJ gnws~ iv fusioi.~ It is that which puffs up men into all their proud contentions about religion, which the world is filled withal. The other gives the mind an experience of the power and efficacy of the truth known or discovered, so as to transform the soul and all its affections into it, and thereby to give a "full assurance of understanding" unto the mind itself, <500109>Philippians 1:9; <420104>Luke 1:4; <510106>Colossians 1:6,9,10, 2:2, 3:10; <451002>Romans 10:2; <490117>Ephesians 1:17, 4:13; 1<540204> Timothy 2:4; 2<550225> Timothy 2:25, 3:7; Titus 1:1; 2<610102> Peter 1:2,3,8, 2:20. It is not worth disputing at all what knowledge of the first kind, or what degree therein, men, any men, the worst of men, may attain by their industry and skill in other common arts and sciences; for what if they should make such a proficiency therein as to be filled with pride in themselves, and to confound others with their subtile disputations, will any real profit redound hence unto themselves, or the world, or the church of God? It doth not, therefore, deserve the least contention about it. But that acknowledgment of the truth which affects the heart, and conforms the soul unto the will of God revealed, is not attainable in any degree without the saving illumination of the Spirit of God.
200
2. Men may have a knowledge of words, and the meaning of propositions in the Scripture, who have no knowledge of the things themselves designed in them. The things revealed in the Scripture are expressed in propositions whose words and terms are intelligible unto the common reason of mankind. Every rational man, especially if he be skilled in those common sciences and arts which all writings refer unto, may, without any especial aid of the Holy Ghost, know the meaning of the propositions that are laid down in, or drawn from the Scripture; yea, they can do so who believe not one word of it to be true, and they do so, as well as the best of them, who have no other help in the understanding of the Scripture but their own reason, let them profess to believe what they will. And whatever men understand of the meaning of the words, expressions, and propositions in the Scripture, if they believe not the things which they declare, they do not in any sense know the mind and will of God in them; for to know a thing as the mind of God, and not to assent unto its truth, implieth a contradiction. I shall never grant that a man understands the Scripture aright who understands the words of it only, and not the things which is the mind of God in them. For instance, the Jews understand the words of the Scripture of the Old Testament in its own original language, and they are able to perceive the grammatical sense and construction of the propositions contained in it, -- they are unacquainted with them and their writings who will not acknowledge their skill, subtilty, and accuracy in these things, -- yet will not any Christian say they understand the mind of God in the Old Testament. The apostle showeth the contrary, and giveth the reason for it, in the place before insisted on, 2 Corinthians 3. Such a knowledge of the Scripture no wise man will value, let it be attained how it will.
3. This knowledge that may be thus attained doth only inform the mind in the way of an artificial science, but doth not really illuminate it; and to this end men have turned divinity into an art, like other common human arts and sciences, and so they learn it, instead of a spiritual wisdom and understanding of divine mysteries. It is true that the knowledge of common learned arts and sciences is of great use unto the understanding of the Scriptures, as unto what they have in common with other writings, and what they refer unto that is of human cognizance; but to bring in all the terms, notions, and rules of those arts and sciences into divinity, and by
201
the mixture of them with it to compose a scheme of divine knowledge, is all one as if a man should design to make up his house of the scaffolds which he only useth in the building of it. Such is that knowledge of the mind of God in the Scripture which many aim at and content themselves withal; and it may be attained, as any other art or science may, without any supernatural aid of the Holy Spirit, and is sufficient to drive a trade with; which, as things are stated in the world, men may use and exercise unto their great advantage. But, as was said before, it is not that which we inquire after. That wisdom in the mystery of the gospel, that knowledge of the mind and will of God in the Scripture, which affects the heart, and transforms the mind in the renovation of it unto the approbation of the "good, and acceptable, and perfect will of God," as the apostle speaks, <451202>Romans 12:2, is alone valuable and desirable, as unto all spiritual and eternal ends.
4. It doth not give pan> ta plout~ on thv~ plhrofofia> v thv~ sunes> ewv eivj ejpi>gnwsin tou~ musthri>ou tou~ Qeou~, -- "all riches of the full assurance of understanding, to the acknowledgment of the mystery of God," as the apostle speaks, <510202>Colossians 2:2. It gives unto men no other assurance of mind in the things that they know but what they have from acknowledged principles, and conclusions drawn from them, in any other science. But that knowledge which men have of the mysteries of the gospel by the teaching and illumination of the Holy Spirit gives them "the riches of assurance of understanding" of a higher nature, even the assurance of faith. That assurance, I say, which believers have in spiritual things is of another nature and kind than can be attained out of conclusions that are only rationally derived from the most evident principles; and therefore doth it produce effects of another nature, both in doing and in suffering: for this is that which effectually and infallibly puts them on all those duties and that obedience in self-denial and the mortification of sin which the world either knoweth not or despiseth; for
"he that hath this hope in him purifieth himself, even as Christ is pure," 1<620303> John 3:3.
And this also enables them cheerfully and joyfully to suffer all that the world can inflict on them for the profession of those truths whereof they
202
have that assurance. But nothing of this ensues on that common knowledge which men may have from themselves of sacred things; for, --
5. It doth not enable men to trust in God, and adhere firmly unto him by love. The psalmist, speaking unto God, saith, "They that know thy name will put their trust in thee," <190910>Psalm 9:10. To "know the name of God," is to know the revelations that he hath made of himself, his mind and his will, in the Scripture. They that have this knowledge, he affirms, "will put their trust in him." Therefore, it is certain that those who put not their trust in God have not the knowledge of him. There is a gnw~siv yeudw>numov, a "knowledge falsely so called," which hath nothing of real spiritual knowledge but the name; and it is generally much given to disputing, or the maintaining of antitheses, or oppositions unto the truth, 1<540620> Timothy 6:20. But it is falsely called knowledge, inasmuch as those in whom it is do neither trust in God nor adhere unto him in love. And we shall not much inquire by what means such a knowledge may be acquired.
It remaineth, therefore, notwithstanding this objection, that all real useful knowledge of the "wonderful things" that are in the Scripture is an effect of God's opening our eyes by the illuminating grace of his Holy Spirit.
1. And this will enable us to "try the spirits," as we are commanded, of many amongst us; for some there are who at once have cast off a due respect unto their rule and guide, the Scripture and Holy Spirit of God. Some formerly have pretended unto such a guidance by the Spirit as that they have neglected or rejected the written word; and some pretend such an adherence unto the word, and such an ability in their own minds and reasons to understand it, as to despise the teaching of the Spirit. Others reject both the one and the other, betaking themselves unto another rule and guide, whereunto they ascribe all that belongs unto either or both of them; but a wandering light it hath proved unto them, that hath led them into a bog of many vain imaginations and corrupt opinions. And it is fallen out with them as might be expected; for although the Holy Spirit be promised to lead us into all truth, yet is he so in an especial manner as unto those which concern the person, offices, and grace of our Lord Jesus Christ immediately, whose Spirit he is: see <431613>John 16:13-15; 1<620220> John 2:20, 27. Those, therefore, who renounce a dependence on him for instruction out of the word are either left unto palpable ignorance about
203
these things, or unto foolish, corrupt imaginations concerning them. Hence some of them openly deny, some faintly grant, but evidently corrupt, the truth concerning the person of Christ; and unto his offices and grace they seem to have little regard. And what else can be expected from such, who despise the teaching of that Spirit of Christ who is promised to lead us into all truth concerning him? Nor will the loudest pretences of some unto the Spirit in this matter relieve them; for we inquire not after every spirit that any one who will may make his boast of, but of that Spirit alone which instructs us in and by the written word. Until such men will return unto the only rule and guide of Christians, until they will own it their duty to seek for the knowledge of truth from the Scripture alone, and in their so doing depend not on any thing in themselves, but on the saving instructions of the Spirit of God, it is in vain to contend with them; for they and we build on diverse foundations, and their faith and ours are resolved into diverse principles, -- ours into the Scripture, theirs into a light of their own. There are, therefore, no common acknowledged principles between us whereon we may convince each other. And this is the cause that disputes with such persons are generally fruitless, especially as immixed with that intemporancy of reviling other men wherein they exceed; for if that be a way either of learning or teaching of the truth, it is what the Scripture hath not instructed us in. When the veil shall be taken from their eyes, and they turned unto the Lord, they will learn more modesty and humility. In the meantime, the issue between these men and us is this and no other: We persuade men to take the Scripture as the only rule, and the holy promised Spirit of God, sought by ardent prayers and supplications, in the use of all means appointed by Christ for that end, for their guide. They deal with men to turn into themselves, and to attend unto the light within them. Whilst we build on these most distant principles, the difference between us is irreconcilable, and will be eternal. Could we come to an agreement here, other things would fall away of themselves. If we shall renounce the Scripture, and the instruction given out of it unto the church by the Spirit of God, betaking ourselves unto our own light, we are sure it will teach us nothing but either what they profess, or other things altogether as corrupt. And if they, on the other hand, will forego their attendance to their pretended light, to hearken unto the voice of God in the Scripture only, and to beg sincerely the guidance of the Holy Spirit therein, they will learn from thence no
204
other thing but what we profess. Until, therefore, they return unto "the law and testimony," -- without which, whatsoever is pretended, there is no light in any, -- we have no more to do but, laboring to preserve the flock of Christ in the profession of the "faith once delivered unto the saints," to commit the difference between the word and Spirit on the one hand, and the light within on the other, unto the decision of Jesus Christ at the last day.
2. It is from no other root that the contempt of the mysteries of the gospel, and the preferring of other doctrines before them, is sprung up into so much bitter fruit among us. It is by the "Spirit of wisdom and revelation" alone that our minds are enlightened to "know what is the hope of God's calling, and what are the riches of his glorious grace." What is his work herein upon our minds, and what upon the word itself, shall be afterward declared. At present, from what hath been proved, it is sufficiently evident that without his especial gracious aid and assistance, no man can discern, like, or approve of the mysteries of the gospel. And is it any wonder if persons who avowedly deny most of his blessed operations should be either unacquainted with or dislike those mysteries, so as to prefer that which is more suited unto their natural understanding and reason above them? for why should men esteem of those things which they do not understand, at least as they ought, nor will make use of the means whereby they may be enabled so to do? Wherefore, if there be persons of such a pride and profaneness as to undertake an inquiry into the Scriptures, to know the mind of God in them, and teach it unto others, without prayers and supplications for the teaching, leading, guidance, and assistance of the Holy Spirit, or, which is worse, who condemn and despise all those things as enthusiastical, it may not be expected that they should ever understand or approve of the mysteries that are contained therein. Is it not hence that both teachers and hearers make so slow a progress in the knowledge of the mysteries of the gospel, or grow so little in the knowledge of our Lord and Savior Jesus Christ? How many are there amongst us who, for the time and outward means, are become as babes, and have need of milk, and not of strong meat! Whence is it that so many teachers do so little endeavor to go on to perfection, but content themselves to dwell on the rudiments or first principles of our profession? Is there not great studying, and little profiting? great teaching, and little
205
learning? much hearing, and little thriving? Do we abide in prayer, and abound in prayer as we ought, for that Spirit who alone can lead us into all truth? for that unction which teaches us all things with assurance and experience? I fear here lieth our defect. However, this I shall say, that there is no duty which in this world we perform unto God that is more acceptable unto him than fervent prayers for a right understanding of his mind and will in his word; for hereon all the glory we give unto him, and the due performance of all our obedience, do depend.
206
CHAPTER 4.
The especial work of the Holy Spirit in the illumination of our minds unto the understanding of the Scripture declared and vindicated -- Objections proposed and answered -- The nature of the work asserted -- <19B918>Psalm 119:18; <490118>Ephesians 1:18; <422445>Luke 24:451 1<600209> Peter 2:9; <510113>Colossians 1:13; 1<620520> John 5:20, opened and vindicated.
WE have, as I suppose, sufficiently confirmed our first general assertion, concerning the necessity of an especial Work of the Holy Ghost in the illumination of our minds, to make us understand the mind of God as revealed in the Scripture.
That which we proceed unto is, to show the especial nature of his work herein; and I shall take occasion thereunto from the consideration of an objection that is laid against the whole of what we affirm, which was touched on before.
For it is said that there is no need of this endeavor. "All men do acknowledge that the aid of the Spirit of God is necessary unto the study and interpretation of the Scripture; and so it is unto all other undertakings that are good and lawful. And herein consists the blessing of God upon man's own diligence and endeavors. If this be that which is intended, namely, the blessing of God upon our endeavors in the use of means, it is granted; but if any thing else be designed, it is nothing but to take off all industry in the use of means, to reject all helps of reason and learning, which is in the end to reduce into perfect enthusiasms."
Ans. 1. Whether, by the assignation of his own work unto the Spirit of God, we take away or weaken the use of the other means for the right interpretation of the Scriptures, will be tried when we come unto the examination of those ways and means. At present I shall only say that we establish them; for by assigning unto them their proper place and use, we do manifest their worth and necessity. But those by whom they or any of them are advanced into the place and unto the exclusion of the operation of the Holy Spirit, do destroy them, or render them unacceptable unto God, and useless unto the souls of men. We shall, therefore, manifest that the
207
assignations which we make in this matter unto the Holy Spirit do render all our use of proper means for the fight interpretation of the Scripture in a way of duty indispensably necessary; and the principal reason, so far as I can understand, why some deny the necessity of the work of the Holy Spirit herein is, because they like not those means whose necessary use doth arise from an admission thereof.
But thus it hath fallen out in other things. Those who have declared any thing either of the doctrine or of the power of the grace of the gospel have been traduced, as opposing the principles of morality and reason; whereas on their grounds alone their true value can be discovered and their proper use directed. So the apostle, preaching faith in Christ, with righteousness and justification thereby, was accused to have made void the law, whereas without his doctrine the law would have been void, or of no use to the souls of men. So he pleads, <450331>Romans 3:31,
"Do we then make void the law through faith? God forbid: yea, we establish the law."
So to this day, justification by the imputation of the righteousness of Christ, and the necessity of our own obedience; the efficacy of divine grace in conversion, and the liberty of our own wills; the stability of God's promises, and our diligent use of means, -- are supposed inconsistent. So it is here also: the necessity of the communication of spiritual light unto our minds to enable us to understand the Scriptures, and the exercise of our own reason in the use of external means, are looked on as irreconcilable. But, as the apostle saith, "Do we make void the law through faith? yea, we establish it;" though he did it not in that place, nor unto those ends that the Jews would have had and used it. So we may say, Do we, by asserting the righteousness of Christ, make void our own obedience; by the efficacy of grace, destroy the liberty of our wills; by the necessity of spiritual illumination, take away the use of reason? yea, we establish them. We do it not, it may be, in such a way or in such a manner as some would fancy, and which would render them all on our part really useless, but in a clear consistency with and proper subserviency unto the work of God's Spirit and grace.
2. That in particular which lieth before us is, to remove that pretense of some, that we need no other assistance of the Spirit of God for the right
208
understanding of the Scripture but only his blessing in general on our own endeavors. To this end two things are to be inquired into: --
(1.) What description is given of this work in the Scripture, and what are the effects of it in our minds in general;
(2.) What is the nature of it in particular.
(1.) The work itself is variously expressed in the Scripture; and it is that which, whether we will or no, we must be determined by in things of this kind. And the variety of expression serves both unto the confirmation of its truth and illustration of its nature.
[1.] It is declared by opening of our eyes, <19B918>Psalm 119:18; the enlightening of the eyes of our understanding, <490118>Ephesians 1:18. This opening of our eyes consists in the communication of spiritual light unto our minds by the preaching of the word, as it is declared, <442617>Acts 26:17, 18. And the expression, though in part metaphorical, is eminently instructive in the nature of this work; for suppose the nearest and best-disposed proposition of any object unto our bodily eyes, with an external light properly suited unto the discovery of it, yet if our eyes be blind, or are closed beyond our own power to open them, we cannot discern it aright. Wherefore, on a supposition of the proposal unto our minds of the divine truths of supernatural revelation, and that in ways and by means suited unto the conveyance of it unto them, which is done in the Scripture and by the ministry of the church, with other outward means, yet without this work of the Spirit of God, called the "opening of our eyes," we cannot discern it in a due manner. And if this be not intended in this expression, it is no way instructive, but rather suited to lead us into a misunderstanding of what is declared and of our own duty. So it is plainly expressed, <422445>Luke 24:45, "Then opened he their understanding, that they might understand the Scriptures." None, I suppose, will deny but that it is the work of the Spirit of God thus to open our eyes, or to enlighten our understandings; for this wore to deny the express testimonies of the Scripture, and those frequently reiterated. But some say, he doth this by the word only, and the preaching of it. No other work of his, they affirm, is necessary hereunto, or to make us rightly to discern the mind of God in the Scripture, but that it be proposed unto us in a due manner, provided we purge our minds from prejudices and corrupt affections And this is the
209
work of the Spirit, in that he is the author of the Scriptures, which he makes use of for our illumination. And it is granted that the Scripture is the only external means of our illumination; but in these testimonies it is considered only as the object thereof. They express a work of the Spirit or grace of God upon our minds, With respect unto the Scripture as its object: "Open thou mine eyes, that I may behold wondrous things out of thy law." The law, or the Scripture, with the "wonderful things" contained therein, are the things to be known, to be discovered and understood; but the means enabling us thereunto is an internal work upon our minds themselves, which is plainly expressed in distinction from the things to be known. This is the sum of what we plead: There is an efficacious work of the Spirit of God opening our eyes, enlightening our understandings or minds, to understand the things contained in the Scripture, distinct from the objective proposition of them in the Scripture itself; which the testimonies urged do fully confirm.
[2.] It is expressed as a translation out of darkness into light: "He hath called us out of darkness into his marvellous light," 1<600209> Peter 2:9; "delivered us from the power of darkness," <510113>Colossians 1:13; whereby we who were "darkness become light in the Lord," <490508>Ephesians 5:8. That in these and the like testimonies, the removal of the inward darkness of our minds, by the communication of spiritual light unto them, and not merely the objective revelation of truth in the Scripture, is intended, I have proved at large elsewhere, and therefore shall not again insist thereon.
[3.] It is directly called the giving of us an understanding:
"We know that the Son of God is come, and hath given us an understanding, that we may know him that is true," 1<620520> John 5:20.
The object of our understanding, or that which we know, is "him that is true." God himself, even the Father, is primarily intended in this expression, for in the following words there is mention of "his Son Jesus Christ," who is in like manner said to be "true," because of his unity in essence with the Father; and, therefore, it is added, "This is the true God." But we are to know, also, what concerns our being "in him," and to know him as he is "eternal life." And these things contain the substance of all evangelical revelations, which, one way or other, depend upon them, and are resolved into them, <431703>John 17:3. To know the Father, "the only true
210
God," and the Son as "the true God" also, in the unity of the same essence; to know "that eternal life which was with the Father" as unto the eternal counsel and preparation of it, 1<620102> John 1:2, and is in the Son for its actual communication unto us; and to know our being in him by a participation thereof, -- the things we mentioned, -- is to know the mind of God as revealed in the Scripture. Especially these things are intended, which are "foolishness" unto corrupted reason, and as such are rejected by it, 1<460123> Corinthians 1:23, 24, 2:14.
And two things we are to inquire into with reference unto this knowledge: --
1st. What we are to have to enable us unto it, and that is an understanding.
2dly. How we come by it: It is given us by the Son of God.
1st. That which we have is dian> oia. This word in all other places of the New Testament doth constantly denote the essential faculty of our souls, which we call understanding, <402237>Matthew 22:37; <411230>Mark 12:30; <421027>Luke 10:27; <490118>Ephesians 1:18, 2:3, 4:18; <510121>Colossians 1:21; <580810>Hebrews 8:10; 1<600113> Peter 1:13; 2<610301> Peter 3:1. And it seems in the Scripture to be distinguished from the mind, by respect unto actual exercise only. The mind in its exercise is our understanding. But it cannot be the natural and essential faculty of our souls that is here intended; for although our natures are corrupted by sin, and not repaired but by Jesus Christ, yet doth not that corruption nor reparation denote the destroying or new creation of this being, or the nature of those faculties, which continue the same in both estates. Wherefore, the understanding here mentioned is no more but a power and ability of mind with respect unto what is proposed unto us, to receive and apprehend it in a due manner. We are not able of ourselves to know him that is true, and the eternal life that is in him, but he hath enabled us thereunto; for this understanding is given us unto that end, that we may so know him. Wherefore, whatever is proposed unto us in the gospel, or in any divine revelation, concerning these things, we cannot know them, at least as we ought, unless we have the understanding here mentioned given unto us, for so alone do we come by it.
211
2dly. It is given us. That a real and effectual communication unto us of the thing said to be given is intended in this word, of giving from God, is evident from every place in the Scripture where it is used. Some contend that God is said to give things unto us when he doth what lies in him that we may enjoy them, though we are never made partakers of them. But the assignation of this way and manner of God's doing what lieth in him, where the effect designed doth not ensue, not strictly restrained unto outward means, is scandalous, and fit to be exploded out of Christian theology. God says, "What could have been done more to my vineyard, that I have not done?" <230504>Isaiah 5:4. But the expression hath plainly a double limitation: --
(1st.) Unto the use of outward means only, concerning which God speaks in that place, and from which he elsewhere plainly distinguisheth his giving them a new heart and a new spirit, that they shall all know him and be all taught of him.
(2dly.) Unto the use of those outward means that were then established, as the only way for the season; for even in respect unto them, he did more for his vineyard when he granted the gospel unto it.
But is it possible that any man should think or believe that God cannot really collate grace and mercy on the souls of men when he pleaseth? Is it not as easy with him, on our restoration by Christ, to implant habits of grace in our souls, as it was at first to create us in original rectitude and righteousness? Wherefore, although we may inquire what God doth, and hath done, in this matter, according as he hath revealed it in his word, yet to say that he doth in any thing what lieth in him though the things which he affirms himself to do be not effected, is defective both in truth and piety. When he saith he hath done such a thing, or will do so, for us to say, "No, he hath not done so, or he will not do so; but he hath done, or will do, what lies in him that it may be so, though it never be so, nor have so been," is to make him altogether like ourselves, But on this ground some pretend that the Son of God is said to have given men understanding, because he hath done what is requisite on his part, in the declaration of the gospel, that we may have it, whether ever we have it or no. But, --
(1st.) What he is said to have done, he had at least a design to do; and if he had so, why doth it not take effect? "It is," they say, "because of
212
the unwillingness of men to turn unto him, and other vicious habits of their minds, which hinder them from receiving instruction." But ff it be so, then, --
[1st.] It is supposed that man also in their teachings can give us an understanding as well as the Son of God; for they may teach men the knowledge of the gospel if they are willing to learn, and have no darling lusts or vicious habits of mind to hinder them from learning.
[2dly.] Seeing he hath taken this work on himself, and designs its accomplishment, cannot the Son of God by his grace remove those vicious habits of the minds of men, that they may have an understanding of these things? If he cannot, why doth he take that on him which he cannot effect? If he will not, why doth he promise to do that which can never be done without doing what he will not do? and why is he said to do (as he is, according to this interpretation of the words) that which he hath not done, which he will not or cannot do?
(2dly.) The giving of an understanding is in this place plainly distinguished from the proposition of the things to be understood; this consists in the doctrine of the gospel, that in an ability to comprehend and know it.
(3dly.) Again, the words here used, of giving understanding, may, indeed, express the actings or operations of men towards others, when an external proposal of things to be understood, with the due use of means, is intended; but yet if under their teaching men do not learn or comprehend the things wherein they are instructed by them, they cannot properly be said to have given them an understanding of them, with respect unto their moral operation unto that end, but only to have endeavored so to do.
But when this phrase of speech is used to express a divine operation, which questionless may be really physical, and so absolutely efficacious, to interpret it concerning an endeavor that may or may not succeed is not suitable unto those thoughts that become us concerning divine operations. Nor was there any reason why the apostle should emphatically assign this work unto "the Son of God," and that as he is "the true God and eternal life," if no more be intended but a work of the same nature and kind with
213
what a man might do. And if this be the sense of the words, it is from ourselves, and not from the Son of God, that there is any truth in them, as unto the event: for he might do, it seems, what lies in him to give an understanding, and yet no one man in the world ever have an understanding of the nature designed; for if it may be so with any unto whom he is said to give an understanding, as it is professedly with the most, it may be so with all. Not farther to debate these things at present, whereas so excellent a grace and mercy towards the souls of men is here expressly attributed unto the Son of God, as the author of it, -- namely, that he gives us an understanding that we may know him which is true, -- I cannot think that they interpret the Scripture unto his glory whose exposition of this place consists in nothing but endeavors to prove that indeed he doth not so do.
[4.] It is expressed by teaching, leading, and guiding into the truth, <430645>John 6:45, 16:13; 1<620220> John 2:20, 27; -- the places have been opened before. And two things are supposed in this expression of teaching: -- lst. A mind capable of instruction, leading, and conduct. The nature must be rational, and comprehensive of the means of instruction, which can be so taught. Wherefore, we do not only grant herein the use of the rational faculties of the soul, but require their exercise and utmost improvement. If God teach, we are to learn, and we cannot learn but in the exercise of our minds. And it is in vain pretended that God's communication of a supernatural ability unto our minds, and our exercise of them in a way of duty, are inconsistent, whereas indeed they are inseparable in all that we are taught of God; for at the same time that he infuseth a gracious ability into our minds, he proposeth the truth unto us whereon that ability is to be exercised. And if these things are inconsistent, the whole real efficacy of God in the souls of men must be denied; which is to despoil him of his sovereignty. But we speak now of natural ability to receive instruction, to be taught, with the exercise of it in learning; for these are supposed in the expression of the communication of a spiritual ability by teaching. 2dly. A teaching suited unto that ability is promised or asserted. Three ways of this teaching are pleaded: --
(1st.) That it consists in a zeopneustia> , an immediate infallible inspiration and afflatus, of the same nature with that of the prophets and apostles of old. But,
214
[1st.] This takes away the distinction between the extraordinary and ordinary gifts of the Spirit, so fully asserted in the Scripture, as we shall elsewhere declare; and if it were so, God did not place in the church "some prophets," seeing all were so, and were always to be so.
[2ndly.] It brings in a neglect of the Scripture, and a levelling it unto the same state and condition with the conceptions of every one that will pretend unto this inspiration.
[3dly.] The pretense visibly confutes itself in the manifold mutual contradictions of them that pretend unto it; and would,
[4thly.] thereon be a principle, first of confusion, then of infidelity, and so lead unto atheism.
[5thly.] The prophets themselves had not the knowledge and understanding of the mind and will of God which we inquire after by their immediate inspirations, which were unto them as the written word unto us, but had it by the same means as we have, 1<600110> Peter 1:10, 11. Hence they so frequently and fervently prayed for understanding, as we have seen in the instance of David. Wherefore,
(2dly.) Some say this teaching consists only in the outward preaching of the word, in the ministry of the church, and other external means of its application unto our minds. But there is not one of the testimonies insisted on wherein this promised teaching of God is not distinguished from the proposition of the word in the outward dispensation of it, as hath been proved. Besides, every one that enjoys this teaching, that is, who is taught of God, doth really believe and come to Christ thereby: <430645>John 6:45, "It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me," saith our blessed Savior. But it is not thus with all, nor ever was, towards whom the most powerful and cogent means of outward instruction have been or are used. Wherefore,
(3dly.) This teaching is an internal work of the Spirit, giving light, wisdom, understanding, unto our minds; [and] so is spoken of and promised in an especial manner, distinct from the outward work of the dispensation of the word, and all the efficacy of it singly considered.
215
One testimony will serve to this purpose, which hath been pleaded and vindicated already.
It is by an unction that we are thus taught, 1<620220> John 2:20, 27. But the unction consists in a real communication of supernatural gifts and graces, whereof supernatural light is that which is peculiarly necessary unto this end. The communication of them all in all fullness unto Jesus Christ, the head of the church, was his unction, <580109>Hebrews 1:9; <236101>Isaiah 61:1. Wherefore, in the real participation of them in our measure doth our unction, whereby we are taught, consist.
It is granted that this teaching is such as regards our own industry, in the use of means appointed unto this end, that we may know the mind of God in the Scripture; but yet it is such as includes an inward effectual operation of the Holy Spirit, concomitant with the outward means of teaching and learning. When the eunuch read the prophecy of Isaiah, he affirmed he could not understand it unless some one did guide him. Hereon Philip opened the Scripture unto him. But it was the Holy Ghost that opened his heart, that he might understand it; for so he did the heart of Lydia, without which she would not have understood the preaching of Paul, <441614>Acts 16:14. Wherefore, in our learning, under the conduct or teaching of the Spirit, the utmost diligence in the exercise of our own minds is required of us; and where men are defective herein, they are said to be nwqroi< taiv~ akj oaiv~ , <580511>Hebrews 5:11, "dull in hearing," or slow in the improvement of the instruction given them. And it is a senseless thing to imagine that men should be diverted from the exercise of the faculties of their minds merely because they are enabled to use them unto good purpose or successfully, which is the effect of this internal teaching.
[5.] It is expressed by shining into our hearts: "God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ," 2<470406> Corinthians 4:6. Jesus Christ is the "image of the invisible God, the brightness of his glory, and the express image of his person;" and that because of the illustrious representation of all divine excellencies that is made both in his person and his mediation. The person of the Father is the eternal fountain of infinitely divine glorious perfections; and they are all communicated unto the Son by eternal generation. In his person absolutely,
216
as the Son of God, they are all of them essentially; in his person as Godman, as vested with his offices, they are substantially, in opposition unto all types and shadows; and in the glass of the gospel they are accidentally, by revelation, -- really, but not substantially, for Christ himself is the body, the substance of all. As the image of God, so is he represented unto us in the glass of the gospel; and therein are we called to behold the glory of God in him, 2<470318> Corinthians 3:18. The meaning is, that the truth and doctrine concerning Jesus Christ, his person and mediation, is so delivered and taught in the gospel as that the glory of God is eminently represented thereby; or therein is revealed what we are to know of God, his mind and his will, as he is declared by and in Jesus Christ. But why is it, then, that all do not thus behold "the glory of God in the face of Jesus Christ" unto whom the gospel is preached? or whence is it that all unto whom the gospel is preached or declared do not apprehend and understand the truth, and reality, and glory, of the things revealed or proposed? -- that is, why do they not understand the mind and will of God as revealed in the gospel? The apostle assigneth two reasons hereof:
1st. From what hindereth it in many;
2dly. From what is necessary unto any that so they may do: --
1st. The first is the efficacy of the temptations and suggestions of Satan, whereby their minds are filled with prejudices against the gospel and the doctrine of it. Being blinded hereby, they can see nothing of beauty and glory in it, and so certainly do not apprehend it aright: 2<470404> Corinthians 4:4,
"The god of this world hath blinded the minds of them which believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them."
This is acknowledged by all to be an obstacle against the right understanding of the gospel. Unless the mind be freed from such prejudices as are the effects of such blinding efficacy of the suggestions of Satan, men cannot attain unto the true knowledge of the mind of God therein. How these prejudices are removed we shall show afterward. But if the mind be free, or freed from them, then it is supposed by some that there is need of no more but the due exercise of its faculties with diligence
217
for that end, nor is any thing else required thereunto. It is true, in the ordinary dispensation of divine grace, this is required of us; but the apostle adds, --
2dly. That there must, moreover, be a divine light shining into our hearts, to enable us hereunto; -- at least, he doth so that this was granted unto them who then did believe; and if we have it not as well as they, I fear we do not believe in the same manner as they did. Wherefore, although there be in the gospel and the doctrine of it an illustrious representation of the glory of God in Christ, yet are we not able of ourselves to discern it, until the Holy Spirit by an act of his almighty power do irradiate our minds, and implant a light in them suited thereunto. He that doth not behold "the glory of God in the face of Jesus Christ" in the gospel doth not understand the mind and will of God as revealed therein in a due manner. I suppose this will be granted, seeing both these things are but one and the same, diversely expressed. But this of ourselves we cannot do; for there is an internal work of God upon our minds necessary thereunto. This also is expressed in the words. It is his shining into our hearts, to give the light of this knowledge unto us. There is a light in the gospel, "the light of the glorious gospel of Christ," 2<470404> Corinthians 4:4; but there must be a light also in our hearts, or we cannot discern it. And this is no natural light, or a light that is common unto all; but it is a light that, in a way of grace, is given unto them that do believe. And it is wrought in us by the same kind of efficiency as God created light with at the beginning of the world, -- namely, by a productive act of power. It is evident, therefore, that the light in our hearts which God communicates unto us, that we may have the true knowledge of his mind and will in the gospel, is distinct from that light of truth which is in the gospel itself. The one is subjective, the other is objective only; the one is wrought in us, the other is proposed unto us; the one is an act of divine power in us, the other an act of divine grace and mercy towards us.
Other ways there are whereby this operation of the Holy Spirit in the illumination of our minds is expressed. The instances given and testimonies considered are sufficient unto our purpose. That which we are in the proof of is, that there is more required unto a useful apprehension and understanding of the mind of God in the Scripture than the mere objective proposal of it unto us, and our diligent use of outward means to
218
come to the knowledge of it; which yet, as we shall show, is from the Holy Spirit also. And as the denial hereof doth, by just consequence, make void the principal means whereby we may come unto such an understanding, -- namely, frequent and fervent prayers for the aid and assistance of the Holy Spirit, -- so no tolerable account can be given of the mind of God and the meaning of the Scripture in the places insisted on. And certainly if we cannot understand the way and manner of the operation of the Holy Spirit herein, it were much better to captivate our understanding unto the obedience of faith than to wrest and pervert the Scripture, or debase the spiritual sense of it unto a compliance with our conceptions and apprehensions. But as we have herein the suffrage of them that do believe, in their own experience, who both value and acknowledge this grace and privilege unto the glory of God; so we have multiplied instances of such as, being destitute of that skill which should enable them to make use of sundry external means, which are in their proper place of great advantage, who yet, by virtue of this divine teaching, are wise in the things of God beyond what some others with all their skill can attain unto.
(2.) Moreover, the effect of this work of the Holy Spirit on the minds of men doth evidence of what nature it is, And this, also, is variously expressed; as, --
[1.] It is called light: "Ye were sometimes darkness, but now are ye light in the Lord," <490508>Ephesians 5:8. The introduction of light into the mind is the proper effect of illumination. Men in their natural estate are said to be darkness, the abstract for the concrete, to express how deeply the mind is affected with it; for, as our Savior saith, "If the light that is in thee be darkness" (as it is in them who are "darkness''), "how great is that darkness!" <400623>Matthew 6:23. And because men are subject to mistake herein, and to suppose themselves, with the Pharisees, to see when they are blind, he gives that caution,
"Take heed therefore that the light which is in thee be not darkness," <421135>Luke 11:35;
for men are very apt to please themselves with the working and improvement of their natural light, which yet, in the issue, with respect unto spiritual things, will prove but darkness, And while they are under
219
the power of this darkness, -- that is, while their minds are deeply affected with their natural ignorance, -- they cannot perceive spiritual things, 1<460214> Corinthians 2:14, no, not when they are most evidently proposed unto them; for although "the light shineth in darkness," or casteth out its beams in the evidence and glory of spiritual truth, yet "the darkness comprehendeth it not," <430105>John 1:5. But by this work of the Holy Spirit we are made "light in the Lord." Light in the mind is a spiritual ability to discern and know spiritual things, as is declared, 2<470406> Corinthians 4:6. This is bestowed upon us and communicated unto us by the Holy Spirit. There is a real difference between light and darkness; and it is our minds that are affected with them, <421135>Luke 11:35. The removal of the one and the introduction of the other are things not absolutely in our own power; he who is "darkness" cannot make himself "light in the Lord." Whatever he may do in way of disposition or preparation, in way of duty and diligence, in the utmost improvement of the natural faculties of his mind (which no man will ever rise unto who is under the power of this darkness, because of the insuperable prejudices and corrupt affections that it fills the mind withal), yet the introduction of this light is an act of Him who openeth the eyes of our understandings and shines into our hearts. Without this light no man can understand the Scripture as he ought; and I shall not contend about what they see or behold who are in darkness.
The expulsion of spiritual darkness out of our minds, and the introduction of spiritual light into them, -- a work so great that they who were "darkness," whose "light was darkness," are made "light in the Lord" thereby, -- is an effect of the immediate power of the Spirit of God. To ascribe other low and metaphorical senses unto the words is to corrupt the Scripture and to deny the testimony of God; for this light he produceth in us by the same power and the same man-net of operation whereby he brought light out of darkness at the creation of all things. But by this way and means it is that we attain the "knowledge of God in the face of Jesus Christ," or the revelation of his mind and will in the gospel.
[2.] It is called understanding. So the psalmist prays, "Give me understanding, and I shall keep thy law," <19B934>Psalm 119:34. So the apostle speaks to Timothy,
220
"Consider what I say; and the Lord give thee understanding in all things," 2<550207> Timothy 2:7.
Besides his own consideration of what was proposed unto him, which includes the due and diligent use of all outward means, it was moreover necessary that God should give him understanding by an inward effectual work of his Spirit, that he might comprehend the things wherein he was instructed. And the desire hereof, as of that without which there can be no saving knowledge of the word, nor advantage by it, the psalmist expresseth emphatically with great fervency of spirit: <19B9144>Psalm 119:144,
"The righteousness of thy testimonies is everlasting: give me understanding, and I shall live."
Without this he knew that he could have no benefit by the everlasting righteousness of the testimonies of God. All understanding, indeed, however it be abused by the most, is the work and effect of the Holy Ghost; for
"the inspiration of the Almighty giveth understanding," Job<183208> 32:8.
So is this spiritual understanding in an especial manner. And in this "understanding" both the ability of our minds and the due exercise of it is included. And this one consideration, that the saints of God have with so much earnestness prayed that God would give them understanding in his mind and will as revealed in the word, with his reiterated promises that he would so do, is of more weight with me than all the disputes of men to the contrary. And there is no farther argument necessary to prove that men do not understand the mind of God in the Scripture in a due manner, than their supposal and confidence that so they can do without the communication of a spiritual understanding unto them by the Holy Spirit of God, which is so contrary unto the plain, express testimonies thereof.
[3.] It is called wisdom; for by this work on the minds of men they are rendered "wise unto salvation." So the apostle prays for the Colossians, "that God would fill them with the knowledge of his will in all wisdom and spiritual understanding," chap. <500109>1:9. These things may be the same, and the latter exegetical of the former. If there be a difference, "wisdom" respects things in general, in their whole system and complex;
221
"understanding" respects particulars as they are to be reduced unto practice. Wherefore, the "spiritual understanding" which the apostle prays for respects the mind of God in especial or particular places of the Scripture; and "wisdom" is a skill and ability in the comprehension of the whole system of his counsel as revealed therein. He who is thus made wise, and he alone, can understand the things of God as he ought, <271210>Daniel 12:10; <281409>Hosea 14:9; <19A743>Psalm 107:43. Although men may bear themselves high on their learning, their natural abilities, their fruitful inventions, tenacious memories, various fancies, plausibility of expression, with long study and endeavors, things good and praise-worthy in their kind and order; yet unless they are thus made wise by the Spirit of God, they will scarce attain a due acquaintance with his mind and will; -- for this effect of that work is also expressly called "knowledge," <510109>Colossians 1:9; 2<470406> Corinthians 4:6; <490117>Ephesians 1:17; <510310>Colossians 3:10. Wherefore, without it we cannot have that which is properly so called.
This is the second thing designed in this discourse. In the first it was proved in general that there is an effectual operation of the Spirit of God on the minds of men, enabling them to perceive and understand the supernatural revelations of the Scripture when proposed unto them; and in the second is declared what is the nature of that work, and what are the effects of it on our minds. Both of them have I treated merely from Scripture testimony; for in vain shall we seek to any other way or means for what we ought to apprehend and believe herein. Neither is the force of these testimonies to be eluded by any distinctions or evasions whatever, Nor, whilst the authority of the Scripture is allowed, can any men more effectually evidence the weakness and depravation of their reason than by contending that in the exercise of it they can understand the mind and will of God as revealed therein, without the especial aid and illumination of the Spirit of God; nor can any man on that supposition, with any wisdom or consistency in his own principles, make use in a way of duty of the principal means whereby we may so understand them, as will afterward more fully appear.
222
CHAPTER 5.
Causes of the ignorance of the mind of God revealed in the Scripture, and of errors about it -- What they are, and how they are removed.
THE supposition we proceed upon in this discourse is, that God hath revealed his mind and will unto us, as unto all things concerning his worship, with our faith and obedience therein, in the holy Scripture. Thereon do we inquire by what means we may attain the saving knowledge of the mind of God so revealed; and my principal design is, to show what aid and assistance we receive of the Holy Ghost unto that end. To further us in the knowledge hereof, I shall inquire into the causes and reasons of that ignorance and those misapprehensions of the mind of God as revealed which are amongst men, and how our minds are delivered from them.
It may be this part of our discourse might have had a more proper place assigned unto it, after we have given the truth pleaded a more full confirmation; but whereas an objection may arise from the consideration of what we shall now insist on against the truth contended for, I thought it not amiss so to obviate it as therewithal farther to illustrate the doctrine itself which we labor in.
All men see, and most men complain of, that ignorance of the mind of God, and those abominable errors, attended with false worship, which abound in the world. How few are there who understand and believe the truth aright! What divisions, what scandals, what animosities, what violence, mutual rage, and persecutions, do ensue hereon, among them that are called Christians, is likewise known. Hence some take occasion to countenance themselves in an open declension unto atheism; some, unto a great indifferency in all religion; some, to advance themselves and destroy others by the advantage of their opinions, according as they are prevalent in some times and places. A brief inquiry into the causes of that darkness and ignorance which is in the world amongst men outwardly owning the doctrine of the gospel, and especially of the errors and heresies which do abound above what they have done in most ages, may be of use to
223
preserve us from those evils. A subject this is that would require much time and diligence unto the handling of it in a due manner; I intend only at present to point at the heads of some few things, the observation whereof may be of use unto the end designed.
Those of the Roman church tell us that the cause hereof is, the obscurity, difficulty, and perplexity of the Scripture. "If men will trust thereunto as their only guide, they are sure to miscarry." Wherefore, the only relief in this matter is, that we give up our souls unto the conduct of their church, which neither can err nor deceive. So, indeed, said Adam of old, when he was charged with his sin and infidelity: "The woman whom thou gavest to be with me, she gave me of the tree, and I did eat." But whereas it is an evil, yea, the greatest of evils, whose causes we inquire after, it seems in general more rational that we should seek for them in ourselves than in any thing that God hath done; for he alone is good, and we are evil.
It is granted that God hath given us his word, or the holy Scripture, as a declaration of his mind and will; and, therefore, he hath given it unto us for this very end and purpose, that we may know them and do them. But whereas many men do fail herein, and do not understand aright what is revealed, but fall into pernicious errors and mistakes, unto his dishonor and their own ruin, is it meet to say unto God that this comes to pass from hence, because the revelation he hath made of these things is dark, obscure, and intricate? or, "The Scripture which thou hast given us doth deceive us?" Would a due reverence or deferency unto the wisdom, goodness, and love of God unto mankind be preserved therein?
"Audax Omnia perpeti Gens humana ruit per vetitum nefas." f8
What will not the prejudices and corrupt interests of men carry them out unto! God will for ever preserve those that are his in an abhorrency of that religion, be it what it will, that by any means leads unto an undervaluation of that revelation of himself which, in infinite wisdom and goodness, he hath made unto us.
But is it because there is no reason to be given of this evil from the minds of men themselves that it is thus ascribed unto God? May not as well all the wickednesses that the world is filled withal be ascribed unto him and what he hath done? Doth not each one see a sufficient cause hereof even in
224
himself, if he were not delivered from it by the power of the Spirit and grace of God? Do not other men who fail in the right knowledge of God, especially in any important truth, sufficiently evidence in other things that the root of this matter is in themselves? Alas! how dark are the minds of poor mortals, how full of pride and folly! I shall say with some confidence, he who understands not that there is reason enough to charge all the errors, ignorance, and confusions in religion, that are or ever were in the world, without the least censure of obscurity, insufficiency, or intricacy in the Scripture, on the minds of men, and those depraved affections whose prevalency they are obnoxious unto, are themselves profoundly ignorant of the state of all things above and here below.
We must, therefore, inquire after the causes and reasons of these things among ourselves; for there only they will be found. And these causes are of two sorts:
1. That which is general, and the spring of all others;
2. Those which are particular, that arise and branch themselves from thence: --
1. The first and general cause of all ignorance, error, and misunderstanding of the mind and will of God, as revealed in the Scripture, among all sorts of men, whatever their particular circumstances are, is the natural vanity and darkness with which the minds of all men are depraved. The nature of this depravation of our minds by the fall, and the effects of it, I have fully elsewhere declared. Wherefore I now take it for granted that the minds of all men are naturally prepossessed with this darkness and vanity, from whence they are not, from whence they cannot be, delivered but by the saving illumination of the Spirit and grace of God. But because I have so largely treated of it both in the "Discourses of the Dispensation of the Spirit," book 3 chap. 3, f9 as also in those concerning the Apostasy of these latter times, f10 I shall not again insist upon it.
Two things I shall only observe unto our present purpose, namely, --
(1.) That hereby the mind is kept off from discerning the glory and beauty of spiritual, heavenly truth, and from being sensible of its power and efficacy, <430105>John 1:5.
225
(2.) That it is by the same means inclined unto all things that are vain, curious, superstitious, carnal, suited unto the interest of pride, lust, and all manner of corrupt affections. Hence, whatever other occasions of error and superstition may be given or taken, the ground of their reception and of all adherence unto them is the uncured vanity and darkness of the minds of men by nature. This is the mire wherein this rush doth grow.
And the consideration hereof will rectify our thoughts concerning those whom we see daily to wander from the truth, or to live in those misapprehensions of the mind of God which they have imbibed, notwithstanding the clear revelation of it unto the contrary. Some think it strange that it should be so, and marvel at them; some are angry with them; and some would persecute and destroy them. We may make a better use of this consideration; for we may learn from it the sad corruption and depravation of our minds in our estate of apostasy from God. Here lies the seed and spring of all the sin, evil, and disorder, which we behold and suffer under in religious concerns in this world. And if we consider it aright, it will serve, --
[1.] To impress a due sense of our own condition upon our minds, that we may be humbled; and in humility alone there is safety. "His soul which is lifted up is not upright in him," <350204>Habakkuk 2:4; for he draws back from God, and God hath no pleasure in him, as the apostle expounds those words, <581038>Hebrews 10:38. It was in the principles of our nature to adhere sacredly unto the first truth, to discern and abhor every false way. We were created with that light of truth in our minds as was every way able to guide us in all that we had to believe or do with respect unto God or our own blessedness forever. But in the room thereof, through our wretched apostasy from God, our mind is become the seat and habitation of all vanity, disorder, and confusion. And no way doth this more discover itself than in the readiness and proneness of multitudes to embrace whatever is crooked, perverse, and false in religion, notwithstanding the clear revelation that God hath made of the whole truth concerning it in the Scripture. A due reflection hereon may teach us humility and selfabasement; for we are "by nature children of wrath, even as others," neither have we any good thing that we have not received. It is better, therefore, to be conversant with such thoughts on this occasion than to be filled with contempt of, or wrath against those whom we see yet suffering
226
under those woful effects of the general apostasy from God, wherein we were equally involved with them. Yea, --
[2.] It will teach us pity and compassion towards those whose minds do run out into the spiritual excesses mentioned. The merciful High priest of the whole church hath "compassion on the ignorant, and on them that are out of the way," <580502>Hebrews 5:2; and it is conformity unto him in all things which ought to be our principal design, if we desire to be like unto him in glory. Want hereof is the ruin of religion, and the true cause of all the troubles that its profession is encumbered withal at this day.
It is true, for the most part, there is an interposition of corrupt affections seducing the minds of men from the truth; with these are they tossed up and down, and so driven with the winds of temptations that befall them; -- but is it humanity to stand on the shore, and seeing men in a storm at sea, wherein they are ready every moment to be cast away and perish, to storm at them ourselves, or to shoot them to death, or to cast fire into their vessel, because they are in danger of being drowned? Yet no otherwise do we deal with them whom we persecute because they miss the knowledge of the truth; and, it may be, raise a worse storm in ourselves as to our own morals than they suffer under in their intellectuals. Concerning such persons the advice of the apostle is, "Of some have compassion, making a difference: and others save with fear, pulling them out of the fire," Jude 22, 23. Some are so given up in their apostasy as that they "sin unto death;" with such we are not to concern ourselves, 1<620516> John 5:16. But it is very rare that we can safely make that judgment concerning any in this world. Sometimes, no doubt, we may, or this rule concerning them had never been given. As unto all others, the worst of them, those that are in the fire, the frame of our minds' acting towards them is here presented unte us; compassion of their present state, and fear of their future ruin, we ought to be possessed with and acted by. But how few are they who are so framed and minded towards them, especially to such as by their enormous errors seem to be fallen into the fire of God's displeasure! Anger, wrath, fury, contempt, towards such persons, men think to be their duty; more contrivances there are usually how they may be temporally destroyed than how they may be eternally saved. But such men profess the truth as it were by chance. They never knew what it is to learn it aright, nor whence the knowledge of it is to be
227
received, nor were ever under its power or conduct. Our proper work is to save such persons, what lies in us, "pulling them out of the fire." Duties of difficulty and danger unto ourselves may be required hereunto. It is easier, if we had secular power with us, to thrust men into temporal fire for their errors than to free them from eternal fire by the truth. But if we were governed by compassion for their souls and fear of their ruin, as it is our duty to be, we would not decline any office of love required thereunto.
[3.] Hath God led us into the truth, hath he kept us from every false way? -- it is evident that we have abundant cause of gratitude and fruitfulness, It is a condition more desperate than that of the most pernicious errors, to "hold the truth in unrighteousness;" and as good not know the Lord Jesus Christ as to be barren in the knowledge of him. It is not, we see, of ourselves, that we either know the truth, or love it, or abide in the profession of it. We have nothing of this kind but what we have received. Humility in ourselves, usefulness towards others, and thankfulness unto God, ought to be the effects of this consideration.
This is the first general cause of men's misapprehension of the mind and will of God as revealed in the Scripture. The revelation itself is plain, perspicuous, and fun of light; but this "light shineth in darkness, and the darkness comprehendeth it not." The natural darkness and blindness which is in the minds of men, with the vanity and instability which they are attended with, causeth them to wrest the Scriptures unto their own destruction. And for this sort of men to complain, as they do horribly in the Papacy, of the obscurity of the Scripture, is all one as if a company of blind men should cry out of an eclipse of the sun when he shineth in his full strength and glory. How this darkness is removed and taken away by the effectual operation of the Holy Spirit in our illumination, I have elsewhere at large discoursed.
2. Corrupt affections prevalent in the minds of men do hinder them from a right understanding of the mind of God in the Scripture; for hereby are they effectually inclined to wrest and pervert the truth, or are filled with prejudices against it. This is the next cause of all ignorance and error, where we must seek for the particular causes of them before proposed. The principal reason why the generality of men attain not a right understanding of the mind and will of God in the Scripture is, the corrupt
228
affections that are predominant in their own minds, whereby they are exposed unto all sorts of impressions and seductions from Satan and the agents for his kingdom and interest. So one apostle tells us that
"unlearned and unstable men do wrest the Scripture, unto their own destruction," 2<610316> Peter 3:16;
and another, that these unlearned and unstable persons are "men of corrupt minds," 1<540605> Timothy 6:5; 2<550308> Timothy 3:8; -- that is, such whose minds are peculiarly under the power of perverse and corrupt affections: for these affections are zelhm> ata twn~ dianoiwn~ , <490203>Ephesians 2:3, "the wills of the mind," such as carry it with an impetuous inclination towards their own satisfaction, and such as render it obstinate and perverse in its adherence thereunto. These are the root of that "filthiness and superfluity of naughtiness" which must be cast out before we can "receive with meekness the ingrafted word," <590121>James 1:21. Some few of them may be named: --
(1.) Pride, or carnal confidence in our own wisdom and ability of mind for all the ends of our duty towards God, and this In especial of understanding his mind and will, either keeps the souls of men under the bondage of darkness and ignorance, or precipitates them into foolish apprehensions or pernicious errors. As spiritual pride is the worst sort of pride, so this is the worst degree of spiritual pride, namely, when men do not acknowledge God in these things as they ought, but lean unto their own understandings. This is that which ruined the Pharisees of old, that they could not understand the mind of God in any thing unto their advantage. It is the meek, the humble, the lowly in mind, those that are like little children, that God hath promised to teach. This is an eternal and unalterable law of God's appointment, that whoever will learn his mind and will as revealed in the Scripture must be humble and lowly, renouncing all trust and confidence in themselves. And whatever men of another frame do come to know, they know it not according to the mind of God, nor according to their own duty, nor unto their advantage. Whatever knowledge they may have, however conspicuous it may be made by their natural and acquired abilities, however it may be garnished with a mixture of secular literature, whatever contempt it may raise them unto of others, such as the Pharisees had of the people, whom they esteemed accursed because they knew not
229
the law, yet they know nothing as they ought, nothing unto the glory of God, nothing to the spiritual advantage of their own souls. And wherein is their knowledge to be accounted of? Indeed, the knowledge of a proud man is the throne of Satan in his mind. To suppose that persons under the predominancy of pride, self-conceit, and self-confidence, can understand the mind of God as revealed in a due manner, is to renounce the Scriptures, or innumerable positive testimonies given in them unto the contrary. Such persons cannot make use of any one means of spiritual knowledge that God requires of them in a way of duty, nor improve any one truth which they may know unto their good. Therefore our Savior tells the proud Pharisees, notwithstanding all their skill in the letter and tittles of the Scripture, that
"they had not heard the voice of God at any time, nor seen his shape, neither had they his word abiding in them," <430537>John 5:37, 38.
They had no right knowledge of him, as he had revealed and declared himself.
Men infected with this leaven, having their minds tainted with it, have been the great corrupters of divine truth in all ages. Such have been the ringleaders of all heresies; and such were they who have turned the knowledge of the will of God proposed in the Scripture into a wrangling science, filled with niceties, subtilties, curiosities, futilous [vain] terms of art, and other fuel for the minds of fiery contenders in wrangling disputations.
And this kind of self-confidence is apt to befall all sorts of men. Those of the meanest capacity may be infected with it no less than the wisest or most learned; and we frequently see persons whose weakness in all sound knowledge, and insufficiency for the use of proper means unto the attaining of it, might seem to call them unto humility and lowliness of mind in an eminent manner, yet lifted up unto such a degree of spiritual pride and conceit of their own understandings as to render them useless, troublesome, and offensive unto men of sober minds. But principally are they exposed hereunto who either really or in their own apprehensions are exalted above others in secular learning, and natural or acquired abilities; for such men are apt to think that they must needs know the meaning of
230
the Holy Ghost in the Scriptures better than others, or, at least, that they can do so, if they will but set themselves about it. But that which principally hinders them from so doing is their conceit that so they do. They mistake that for divine knowledge which is in them the great obstruction of it
(2.) The love of honor and praise among men is another corrupt affection of mind, of the same nature and efficacy with that before named. This is so branded by our Savior as an insuperable obstacle against the admission of sacred light and truth that no more need be added thereunto. See <430544>John 5:44, 12:43.
(3.) A pertinacious adherence unto corrupt traditions and inveterate errors quite shuts up the way unto all wisdom and spiritual understanding. This ruined the church of the Jews of old, and makes at present that of the Romanists incurable. What their forefathers have professed, what themselves have imbibed from their infancy, what all their outward circumstances are involved in, what they have advantage by, what is in reputation with those in whom they are principally concerned, -- that shall be the truth with them, and nothing else. Unto persons whose minds are wholly vitiated with the leaven of this corrupt affection, there is not a line in the Scripture whose sense can be truly and clearly represented; all appears in the color and figure that their prejudices frame in their minds. When the Lord Christ came forth first unto the preaching of the gospel, there came a voice from heaven, saying,
"This is my beloved Son, in whom I am well pleased; hear ye him," <400317>Matthew 3:17, 17:5.
Neither was this command given unto them alone who heard it immediately from the "excellent glory," as Peter speaks, 2<610117> Peter 1:17, but, as recorded in the word, is given equally unto every one that would learn any thing of the mind and will of God in a due manner. No man can learn but by the "hearing of him;" unto him are we sent for the learning of our spiritual knowledge. And no other way doth he speak unto us but by his word and Spirit. But where the minds of men are prepossessed with apprehensions of what they have received from the authority of other teachers, they have neither desire, design, readiness, nor willingness to hear him. But if men will not forego all pre-imbibed opinions, prejudices, and
231
conceptions of mind, however rivetted into them by traditions, custom, veneration of elders, and secular advantages, to hearken unto and receive whatever he shall speak unto them, and that with a humble, lowly frame of heart, they will never learn the truth, nor attain a "full assurance of understanding" in the mysteries of God. These inveterate prejudices are at this day those which principally shut out the truth, and set men together by the ears all the world over about religion and the concerns thereof. Hence is all the strife, rage, tumult, and persecution that the world is filled withal. Could men but once agree to lay down all those presumptions which either wit, or learning, or custom, or interest and advantage, have influenced them withal, at the feet of Jesus Christ, and resolve in sincerity to comply with that alone which he doth teach them, and to forego whatever is inconsistent therewith, the ways unto truth and peace would be more laid open than otherwise they are like to be.
(4.) Spiritual sloth is of the same nature, and produceth the same effect. The Scripture frequently giveth us in charge to use the utmost of our diligence in the search of and for the finding out of spiritual truth, proposing unto us the example of those that have done so before, <060108>Joshua 1:8; <190102>Psalm 1:2; <200202>Proverbs 2:2-6; <430539>John 5:39; 1<600110> Peter 1:10-12. And any rational man would judge that if it had not been so expressly given us in charge from God himself, if it had not been a means appointed and sanctified unto this end, yet that the nature of the thing itself, with its importance unto our duty and blessedness, are sufficient to convince us of its necessity. It is truth, it is heavenly truth, we inquire after; that on the knowledge or ignorance whereof our eternal blessedness or misery doth depend. And in a due perception thereof alone are the faculties of our minds perfected according to the measure which they are capable of in this life. Therein alone can the mind of man find rest, peace, and satisfaction; and without it must always wander in restless uncertainties and disquieting vanities It is a notion implanted in the minds of all men that all truth lies deep, and that there is great difficulty in the attainment of it. The minds of most are imposed on by specious appearances of falsehood. Wherefore, all wise men have agreed that without our utmost care and diligence in the investigation of the truth, we must be contented to walk in the shades of ignorance and error. And if it be thus in earthly things, how much more is it so in heavenly! As spiritual,
232
supernatural truth is incomparably to be valued above that which relates unto things natural, so it is more abstruse and of a more difficult investigation. But this folly is befallen the minds of the generality of men, that of all things they suppose there is least need of pains and diligence to be used in an inquiry after those things which the angels themselves desire to bow down and look into, and which the prophets of old inquired and searched after with all diligence. Whatever be their notion hereof, yet practically it is evident that most men, through pride and sloth and love of sin, are wholly negligent herein; at least, they will not apply themselves to those spiritual means without the use whereof the knowledge of divine truth will not be attained. It is generally supposed that men may be as wise in these things as they need to be at a very easy rate. The folly of men herein can never be enough bewailed; they regard spiritual truth as if they had no concernment in it beyond what custom and tradition put them on, in reading chapters or hearing sermons They are wholly under the power of sloth as unto any means of spiritual knowledge.
Some, indeed, will labor diligently in the study of those things which the Scripture hath in common with other arts and sciences; such are the languages wherein it was writ, the stories contained in it, the ways of arguing which it useth with scholastical accuracy in expressing the truth supposed to be contained in it. These things are great in themselves, but go for nothing when they are alone. Men under the utmost efficacy of spiritual sloth may be diligent in them, and make a great progress in their improvement. But they are spiritual objects and duties that this sloth prevails to alienate the minds of men from, and make them negligent of; and what are those duties I shall afterward manifest.
The consideration, I say, of the state of things in the world gives so great an evidence of probability that, -- what through the pride and self-conceit of the minds of many, refusing a compliance with the means of spiritual knowledge, and excluding all gracious qualifications indispensably required unto the attaining of it; what through the power of corrupt traditions, imprisoning the minds of men in a fatal adherence unto them, preventing all thoughts of a holy, ingenuous inquiry into the mind of God by the only safe, infallible revelation of it; what through the power of spiritual sloth indisposing the minds of the most unto an immediate search of the Scripture, partly with apprehensions of its difficulty, and notions of
233
learning the truth contained in it by other means; and what through a traditional course of studying divinity as an art or science to be learned out of the writings of men, -- the number is very small of them who diligently, humbly, and conscientiously endeavor to learn the truth from the voice of God in the Scripture, or to grow wise in the mysteries of the gospel by such ways as wherein alone that wisdom is attainable. And is it any wonder, then, if many, the greatest number of men, wander after vain imaginations of their own or others, whilst the truth is neglected or despised?
(5.) Again, there is in the minds of men by nature a love of sin, which causeth them to hate the truth; and none can understand it but those that love it. In the visible church, most men come to know of the truth of the gospel as it were whether they will or no; and the general design of it they find to be, a separation between them and their sins. This sets them at a distance from it in affection; whereon they can never make any near approach unto it in knowledge or understanding. So we are assured, <430319>John 3:19, 20,
"Light is come into the world, and men love darkness rather than light, because their deeds are evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved."
Persons under the power of this frame take up under the shades of ignorance and corrupt imaginations; and if they should attempt to learn the truth, they would never be able so to do.
Lastly, Satan by his temptations and suggestions doth variously affect the minds of men, hindering them from discerning the mind of God as revealed in the Scripture:
"The god of this world blindeth the eyes of them that believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them," 2<470404> Corinthians 4:4.
The ways and means whereby he doth so, -- the instruments which he useth, the artifices and methods which he applieth unto his ends, with his application of himself unto them according unto all occasions, circumstances, opportunities, and provocations, in great variety, -- were
234
worth our inquiring into, but that we should too much digress from our present design.
I have but mentioned these things, and that as instances of the true original causes of the want of understanding and misunderstanding of the revelation of the mind of God in the Scripture. Many more of the same nature might be added unto them, and their effectual operations unto the same end declared; but the mention of them here is only occasional, and such as will not admit of a farther discussion. But by these and the like depraved affections it is that the original darkness and enmity of the minds of men against spiritual truth and all the mysteries of it do exert themselves; and from them do all the error, superstition, and false worship that the world is filled withal proceed: for, --
Whilst the minds of men are thus affected, as they cannot understand and receive divine, spiritual truths in a due manner, so are they ready and prone to embrace whatever is contrary thereunto. If, therefore, it be the work of the Spirit of God alone, in the renovation of our minds, to free them from the power of these vicious, depraved habits, and consequently the advantages that Satan hath against them thereby, there is an especial work of his necessary to enable us to learn the truth as we ought. And for those who have no regard unto these things, -- who suppose that in the study of the Scripture all things come alike unto all, to the clean and to the unclean, to the humble and the proud, to them that hate the garment spotted with the flesh and those that both love sin and live in it, -- they seem to know nothing either of the design, nature, power, use, or end of the gospel.
The removal of these hinderances and obstacles is the work of the Spirit of God alone; for, --
1. He alone communicates that spiritual light unto our minds which is the foundation of all our relief against these obstacles of and oppositions unto a saving understanding of the mind of God.
2. In particular, he freeth, delivereth, and purgeth our minds from all those corrupt affections and prejudices which are partly inbred in them, partly assumed by them or imposed on them; for the artifice of Satan, in turning the minds of men from the truth, is by bringing them under the power of
235
corrupt and vicious habits, which expel that frame of spirit which is indispensably necessary unto them that would learn it. It is, indeed, our duty so to purify and purge ourselves. We ought to cast out "all filthiness and superfluity of naughtiness," that we may "receive with meekness the ingrafted word," <590121>James 1:21; to
"purge ourselves from these things, that we may be vessels unto honor, sanctified and meet for our Master's use, and prepared unto every good work," 2<550221> Timothy 2:21.
If it be not thus with us, let the pride and folly of men pretend what they please, we can neither learn, nor know, nor teach the mind of God as we ought. And what men may do without giving glory unto God, or the bringing of any spiritual advantage unto their own souls, we inquire not, seeing it belongeth only equivocally unto Christian religion. But although it is our duty thus to purge ourselves, yet it is by the grace of the Holy Spirit that we do so. Those who, under a pretense of our own duty, would exclude in any thing the efficacious operations of the Holy Ghost, or, on the other hand, on the pretense of his grace and its efficacy, would exclude the necessity of diligence in our duties, do admit but of one half of the gospel, rejecting the other. The whole gospel asserts and requireth them both unto every good act and work. Wherefore, the purging of ourselves is that which is not absolutely in the power of our natural abilities; for these corrupt affections possess and are predominant in the mind itself, and all its actings are suited unto their nature and influenced by their power. It can never, therefore, by its own native ability free itself from them. But it is the work of this great purifier and sanctifier of the church to free our minds from these corrupt affections and inveterate prejudices, whereby we are alienated from the truth and inclined unto false conceptions of the mind of God; and unless this be done, in vain shall we think to learn the truth as it is in Jesus. See 1<460611> Corinthians 6:11; <560303>Titus 3:3-5; <450813>Romans 8:13; <490420>Ephesians 4:20-24.
3. He implants in our minds spiritual habits and principles, contrary and opposite unto those corrupt affections, whereby they are subdued and expelled. By him are our minds made humble, meek, and teachable, through a submission unto the authority of the word, and a conscientious endeavor to conform ourselves thereunto.
236
It was always agreed that there were ordinarily preparations required unto the receiving of divine illuminations; and in the assignation of them many have been greatly deceived. Hence some, in the expectation of receiving divine revelations, have been imposed on by diabolical delusions; which by the working of their imaginations they had prepared their minds to give an easy admission unto. So was it among the heathen of old, who had invented many ways unto this purpose, some of them horrid and dreadful; and so it is still with all enthusiasts. But God himself hath plainly declared what are the qualifications of those souls which are meet to be made partakers of divine teachings, or ever shall be so; and these are, as they are frequently expressed, meekness, humility, godly fear, reverence, submission of soul and conscience unto the authority of God, with a resolution and readiness for and unto all that obedience which he requireth of us, especially that which is internal in the hidden man of the heart. It may be some will judge that we wander very far from the matter of our inquiry, namely, How we may come unto the knowledge of the mind of God in the Scripture, or how we may aright understand the Scripture, when we assign these things as means thereof or preparations thereunto; for although these are good things (for that cannot be denied), yet "it is ridiculous to urge them as necessary unto this end, or as of any use for the attaining of it. Learning, arts, tongues, sciences, with the rules of their exercise, and the advantage of ecclesiastical dignity, are the things that are of use herein, and they alone." The most of these things, and sundry others of the same kind, we acknowledge to be of great use unto the end designed, in their proper place, and what is the due use of them shall be afterward declared; but we must not forego what the Scripture plainly instructeth us in, and which the nature of the things themselves doth evidence to be necessary, to comply with the arrogance and fancy of any, or to free ourselves from their contempt.
It is such an understanding of the Scripture, of the divine revelation of the mind of God therein, as wherein the spiritual illumination of our minds doth consist, which we inquire after; such a knowledge as is useful and profitable unto the proper ends of the Scripture towards us, that which we are taught of God, that we may live unto him. These are the ends of all true knowledge. See 2<550314> Timothy 3:14-17. And for this end the furnishment of the mind with the graces before mentioned is the best
237
preparation. He bids defiance unto the gospel by whom it is denied. "God resisteth the proud, but giveth grace unto the humble." Whatever be the parts or abilities of men, whatever diligence they may use in the investigation of the truth, whatever disciplinary knowledge they may attain thereby, the Spirit of God never did nor ever will instruct a proud, unhumbled soul in the right knowledge of the Scripture, as it is a divine revelation. It is these gracious qualifications alone whereby we may be enabled to "cast out all filthiness and superfluity of naughtiness," so as to "receive with meekness the ingrafted word, which is able to save our souls.
Our blessed Savior tells us, that "except we be converted, and become as little children, we cannot enter into the kingdom of heaven," M<401803> atthew 18:3. We cannot do so unless we become humble, meek, tender, weaned from high thoughts of ourselves, and are purged from prejudices by corrupt affections; and I value not that knowledge which will not conduct us into the "kingdom of heaven," or which shall be thence excluded. So God hath promised that
"the meek he will guide in judgment; the meek he will teach his way. The secret of the LORD is with them that fear him; and he will show them his covenant." "What man is he that feareth the LORD? him shall he teach in the way," <192509>Psalm 25:9, 12, 14.
And so we are told plainly that
"evil men understand not judgment; but they that seek the LORD understand all things," <202805>Proverbs 28:5.
Now all these graces whereby men are made teachable, capable of divine mysteries, so as to learn the truth as it is in Jesus, to understand the mind of God in the Scriptures, are wrought in them by the Holy Spirit, and belong unto his work upon our minds in our illumination. Without this the hearts of all men are fat, their ears heavy, and their eyes sealed, that they can neither hear, nor perceive, nor understand the mysteries of the kingdom of God.
These things belong unto the work of the Holy Spirit upon our minds (as also sundry other instances might be given unto the same purpose) in our illumination, or his enabling of us rightly to understand the mind of God in the Scripture. But whereas whoever is thus by him graciously prepared
238
and disposed shall be taught in the knowledge of the will of God, so far as he is concerned to know it in point of duty, if so be he abide in the ordinary use of outward means, so there are sundry other things necessary unto the attaining of farther useful degrees of this knowledge and understanding, whereof I shall treat afterward.
239
CHAPTER 6.
The work of the Holy Spirit in the composing and disposal of the Scripture as a means of sacred illumination -- The perspicuity of the Scripture unto the understanding of the mind of God declared and vindicated.
THERE is yet another part of the work of the Holy Spirit with respect unto the illumination of our minds, which must also be inquired into, and this concerneth the Scripture itself; for this he hath so given out and so disposed of as that it should be a moral way or means for the communication of divine revelations unto the minds of men; for this also is an effect of his infinite wisdom and care of the church. Designing to enlighten our minds with the knowledge of God, he prepared apt instruments for that end. That, therefore, which we shall declare on this head of our discourse is, That the Holy Spirit of God hath prepared and disposed of the Scripture so as it might be a most sufficient and absolutely perfect way and means of communicating unto our minds that saving knowledge of God and his will which is needful that we may live unto him, and come unto the enjoyment of him in his glory. And here sundry things must be observed.
FIRST, The Holy Spirit hath not in the Scripture reduced and disposed its doctrines or supernatural truths into any system, order, or method. Into such a method are the principal of them disposed in our catechisms and systems of divinity, creeds, and confessions of faith; for whereas the doctrinal truths of the Scripture have a mutual respect unto and dependence on one another, they may be disposed into such an order, to help the understandings and the memories of men. There is, indeed, in some of the epistles of Paul, especially that unto the Romans, a methodical disposition of the most important doctrines of the gospel, and from thence are the best methods of our teaching borrowed; but in the whole Scripture there is no such thing aimed at. It is not distributed into common-places, nor are all things concerning the same truth methodically disposed under the same head, but its contexture and frame are quite of another nature. From this consideration some think they have an advantage to charge the Scripture with obscurity, and do thereon maintain that it was
240
never intended to be such a revelation of doctrines as should be the rule of our faith. "Had it been so, the truths to be believed would have been proposed in some order unto us, as a creed or confession of faith, that we might at once have had a view of them and been acquainted with them; but whereas they are now left to be gathered out of a collection of histories, prophecies, prayers, songs, letters or epistles, such as the Bible is composed of, they are difficult to be found, hard to be understood, and never perfectly to be learned." And, doubtless, the way fancied would have been excellent had God designed to effect in us only an artificial or methodical faith and obedience. But if we have a due regard unto the use of the Scripture and the ends of God therein, there is no weight in this objection; for, --
1. It is evident that the whole of it consists in the advancement of men's own apprehensions and imaginations against the will and wisdom of God. It is a sufficient reason to prove this the absolutely best way for the disposal of divine revelations, because God hath made use of this and no other. One, indeed, is reported to have said that had he been present at the creation of the universe, he would have disposed some things into a better order than what they are in! for "vain man would be wise, though he be bern like the wild ass's colt." And no wiser or better are the thoughts that the revelations of supernatural truths might have been otherwise disposed of, with respect unto the end of God, than as they are in the Scripture. God puts not such value upon men's accurate methods as they may imagine them to deserve, nor are they so subservient unto his ends in the revelation of himself as they are apt to fancy; yea, ofttimes when, as they suppose, they have brought truths unto the strictest propriety of expression, they lose both their power and their glory. Hence is the world filled with so many lifeless, sapless, graceless, artificial declarations of divine truth in the schoolmen and others. We may sooner squeeze water out of a pumice-stone than one drop of spiritual nourishment out of them. But how many millions of souls have received divine light and consolation, suited unto their condition, in those occasional occurrences of truth which they meet withal in the Scripture, which they would never have obtained in those wise, artificial disposals of them which some men would fancy! Truths have their power and efficacy upon our minds, not only from themselves, but from their posture in the Scripture. There are they placed
241
in such aspects towards, in such conjunctions one with another, as that their influences on our minds do greatly depend thereon He is no wise man, nor exercised in those things, who would part with any one truth out of its proper place where the Holy Spirit hath disposed and fixed it. The psalmist saith of God's testimonies they are ytix;[} yvena] ', the men of my counsel," <19B924>Psalm 119:24; and no man will make choice of a counsellor all whose wisdom consists in sayings and rules cast into a certain order and method. He alone is a good counselor who, out of the largeness and wisdom of his own heart and mind, can give advice according unto all present occasions and circumstances. Such counselors are the testimonies of God. Artificial methodizing of spiritual truths may make men ready in notions, cunning and subtile in disputations; but it is the Scripture itself that is able to "make us wise unto salvation."
2. In the writing and composing of the holy Scripture, the Spirit of God had respect unto the various states and conditions of the church. It was not given for the use of one age or season only, but for all generations, -- for a guide in faith and obedience from the beginning of the world to the end of it. And the state of the church was not always to be the same, neither in light, knowledge, nor worship. God had so disposed of things in the eternal counsel of his will that it should be carried on by various degrees of divine revelation unto its perfect estate. Hereunto is the revelation of his mind in the Scripture subservient and suited, <580101>Hebrews 1:1. If all divine truths had from the first been stated and fixed in a system of doctrines, the state of the church must have been always the same; which was contrary unto the whole design of divine wisdom in those things.
3. Such a systematical proposal of doctrines, truths, or articles of faith, as some require, would not have answered the great ends of the Scripture itself. All that can be supposed of benefit thereby is only that it would lead us more easily into a methodical comprehension of the truths so proposed; but this we may attain, and not be rendered one jot more like unto God thereby. The principal end of the Scripture is of another nature. It is, to beget in the minds of men faith, fear, obedience, and reverence of God, -- to make them holy and righteous; and those such as have in themselves various weaknesses, temptations, and inclinations unto the contrary, which must be obviated and subdued. Unto this end every truth
242
is disposed of in the Scripture as it ought to be. If any expect that the Scripture should be written with respect unto opinions, notions, and speculations, to render men skillful and cunning in them, able to talk and dispute about all things and nothing, they are mistaken. It is given us to make us humble, holy, wise in spiritual things; to direct us in our duties, to relieve us against temptations, to comfort us under troubles, to make us to love God and to live unto him, in all that variety of circumstances, occasions, temptations, trials, duties, which in this world we are called unto. Unto this end there is a more glorious power and efficacy in one epistle, one psalm, one chapter, than in all the writings of men, though they have their use also. He that hath not experience hereof is a stranger unto the power of God in the Scripture. Sometimes the design and scope of the place, sometimes the circumstances related unto, mostly that spirit of wisdom and holiness which evidenceth itself in the whole, do effectually influence our minds; yea, sometimes an occasional passage in a story, a word or expression, shall contribute more to excite faith and love in our souls than a volume of learned disputations. It doth not argue, syllogies, or allure the mind; but it enlightens, persuades, constrains the soul unto faith and obedience. This it is prepared for and suited unto.
4. The disposition of divine revelations in the Scripture is also subservient unto other ends of the wisdom of God towards the church. Some of them may be named: --
(1.) To render useful and necessary the great ordinance of the ministry. God hath not designed to instruct and save his church by any one outward ordinance only. The ways and means of doing good unto us, so as that all may issue in his own eternal glory, are known unto infinite wisdom only. The institution of the whole series and complex of divine ordinances is no otherwise to be accounted for but by a regard and submission thereunto. Who can deny but that God might both have instructed, sanctified, and saved us, without the use of some or all of those institutions which he hath obliged us unto? His infinitely wise will is the only reason of these things. And he will have every one of his appointments, on which he hath put his name, to be honored. Such is the ministry. A means this is not coordinate with the Scripture, but subservient unto it; and the great end of it is, that those who are called thereunto, and are furnished with gifts for the discharge of it, might diligently" search the Scriptures," and teach others
243
the mind of God revealed there. It was, I say, the will of God that the church should ordinarily be always under the conduct of such a ministry; and his will it is that those who are called thereunto should be furnished with peculiar spiritual gifts, for the finding out and declaration of the truths that are treasured up in the Scripture, unto all the ends of divine revelation. See <490411>Ephesians 4:11-16; 2<550314> Timothy 3:14-17. The Scripture, therefore, is such a revelation as doth suppose and make necessary this ordinance of the ministry, wherein and whereby God will also be glorified. And it were well if the nature and duties of this office were better understood than they seem to be. God hath accommodated the revelation of himself in the Scripture with respect unto them; and those by whom the due discharge of this office is despised or neglected do sin greatly against the authority, wisdom, and love of God; and those do no less by whom it is assumed but not rightly understood or not duly improved.
But it may be said, "Why did not the Holy Ghost dispose of all things so plainly in the Scripture that every individual person might have attained the knowledge of them without the use of this ministry?" I answer, -- It is a proud and foolish thing to inquire for any reasons of the ways and works of God antecedent unto his own will. "He worketh all things according to the counsel of his own will," <490111>Ephesians 1:11; and therein are we to acquiesce. Yet we may see the wisdom of what he hath done; as herein, --
1. He would glorify his own power, in working great effects by vile, weak means, 1<460307> Corinthians 3:7; 2<470407> Corinthians 4:7.
2. He did it to magnify his Son Jesus Christ in the communication of spiritual gifts, <440233>Acts 2:33; <490408>Ephesians 4:8, 11, 12.
3. To show that in and by the work of his grace he designed not to destroy or contradict the faculties of our nature, which at first he created. He would work on them, and work a change in them, by means suited unto their constitution and nature; which is done in the ministry of the word, 2<470518> Corinthians 5:18-20.
(2.) The disposition of the Scripture respects the duty of all believers in the exercise of their faith and obedience. They know that all their light and direction, all their springs of spiritual strength and consolation, are treasured up in the Scripture; but, in the unspeakable variety of their
244
occasions, they know not where every particular provision for these ends is stored. Hence it is their duty to meditate upon the word day and night; to "seek for wisdom as silver, and to search for it as for hid treasures," that they may
"understand the fear of the LORD, and find the knowledge of God," <200203>Proverbs 2:3-5.
And this being a duty whereunto the exercise of all graces is required, they are all improved thereby. The soul which is hereby engaged unto constant converse with God will thrive more in that which is the proper end of the Scripture, -- namely, "the fear of the LORD," -- than it could do under any other kind of teaching.
(3.) A continual search into the whole Scripture, without a neglect of any part of it, is hereby rendered necessary. And hereby are our souls prepared on all occasions, and influenced in the whole course of our obedience; for the whole and every part of the word is blessed unto our good, according to the prayer of our Savior, "Sanctify them through thy truth: thy word is truth," <431717>John 17:17. There is power put forth in and by every part and parcel of it unto our sanctification; and there is such a distribution of useful truths through the whole, that everywhere we may meet with what is prepared for us and suited unto our condition. It is to me no small argument of the divine original of the Scripture, and of the presence of God in it, that there is no thought of our hearts with respect unto the proper end of the Scripture, -- that is, our living unto God so as to come unto the enjoyment of him, -- but that we shall find, at one time or other, a due adjustment of it therein, in one place or other.
There can no frame befall the hearts of believers as unto spiritual things, whether it be as unto their thriving or decay, but there is a disposition of spiritual provision for it; and ofttimes we shall find it then opening itself when we least look for it. Powerful instructions, as unto our practice, do often arise out of circumstances, occasional words and expressions; all arguing an infinite wisdom in their provision, whereunto every future occurrence was in open view from eternity, and a present divine efficacy in the word's application of itself unto our souls. How often in the reading of it do we meet with, and are as it were surprised with, gracious words, that enlighten, quicken, comfort, endear, and engage our souls! How often
245
do we find sin wounded, grace encouraged, faith excited, love inflamed, and this in that endless variety of inward frames and outward occasions which we are liable unto! I shall say with confidence, that he never was acquainted with the excellency of the Scripture, with its power and efficacy, in any holy experience, who is capable of fancying that divine revelations might have been disposed unto more advantage with respect unto our living unto God. And these things are sufficient for the removal of the objection before mentioned.
SECONDLY, The Holy Spirit hath so disposed of the Scripture that the mind of God in all things concerning our faith and obedience, in the knowledge whereof our illumination doth consist, is clearly revealed therein. There needs no other argument to prove any thing not to belong unto our religion than that it is not revealed or appointed in the Scripture; no other to prove any truth not to be indispensably necessary unto our faith or obedience than that it is not clearly revealed in the Scripture. But in this assertion we must take along with us these two suppositions: --
1. That we look on the Scripture and receive it not as the word of men, but as it is indeed, the word of the living God. If we look for that perspicuity and dearness in the expression of divine revelation which men endeavor to give unto the declaration of their minds in things natural, by artificial methods and order, by the application of words and terms invented and disposed of on purpose to accommodate what is spoken unto the common notions and reasonings of men, we may be mistaken; nor would it have become divine wisdom and authority to have made use of such methods, ways, or arts. There is that plainness and perspicuity in it which become the holy, wise God to make use of; whose words are to be received with reverence, with submission of mind and conscience unto his authority, and fervent prayer that we may understand his mind and do his will. Thus all things are made plain unto the meanest capacity; yet not so, but that if the most wise and learned do not see the characters of infinite divine wisdom on things that seem most obvious and most exposed unto vulgar apprehension, they have no true wisdom in them. In those very fords and appearing shallows of this river of God where the lamb may wade, the elephant may swim. Every thing in the Scripture is so plain as that the meanest believer may understand all that belongs unto his duty or is necessary unto his happiness; yet is nothing so plain but that the wisest
246
of them all have reason to adore the depths and stores of divine wisdom in it. All apprehensions of the obscurity of the Scripture arise from one of these two causes: --
(1.) That the minds of men are prepossessed with opinions, dogmas, principles, and practices in religion, received by tradition from their fathers; or have vehement and corrupt inclinations unto such ways, practices, and opinions, as suit their carnal reason and interest. It is no wonder if such persons conceive the Scripture dark and obscure; for they can neither find that in it which they most desire, nor can understand what is revealed in it, because opposite unto their prejudices, affections, and interests. The design of the Scripture is, to destroy that frame of mind in them which they would have established; and no man is to look for light in the Scripture to give countenance unto his own darkness.
(2.) It will appear obscure unto all men who come to the reading and study of it in the mere strength of their own natural abilities; and, it may be, it is on this account that some have esteemed St Paul one of the obscurest writers that ever they read. Wherefore, as a book written in Greek or Hebrew must be obscure unto them who have no skill in these languages, so will the Scripture be unto all who are unfurnished with those spiritual preparations which are required unto the right understanding of it; for, --
2. It is supposed, when we assert the clearness and perspicuity of the Scripture, that there is unto the understanding of it use made of that aid and assistance of the Spirit of God concerning which we do discourse. Without this the clearest revelations of divine supernatural things will appear as wrapped up in darkness and obscurity: not for want of light in them, but for want of light in us. Wherefore, by asserting the necessity of supernatural illumination for the right understanding of divine revelation, we no way impeach the perspicuity of the Scripture. All things wherein our faith and obedience are concerned are clearly declared therein; howbeit when all is done, "the natural man receiveth not the things of the Spirit of God, neither can he know them," until the eyes of his understanding be enlightened.
3. The Holy Spirit hath so disposed the Scripture, that notwithstanding that perspicuity which is in the whole with respect unto its proper end, yet are there in sundry parts or passages of it, --
247
(1.) tina< dusnoh> ta, some things "hard to be understood;" and,
(2.) Tina< dusermh>neuta, some things "hard to be uttered or interpreted." The former are the things themselves, which are so in their own nature; the latter are so from the manner of their declaration.
(1.) There are in the Scripture tina< dusnoh> ta, things deep, wonderful, mysterious, such as in their own nature do absolutely exceed the whole compass of our understanding or reason, as unto a full and perfect comprehension of them. Nor ought it to be strange unto any that sundry divine revelations should be of things in their own nature incomprehensible; for as unto us, many earthly and natural things are so, as David affirms concerning the forming of our natures in the womb, <19D905>Psalm 139:5, 6, 14 - 16. And our Savior assures us that heavenly things are much more above our comprehension than earthly, <430312>John 3:12. Such as these are, the Trinity, or the subsistence of one single divine nature in three persons; the incarnation of Christ, or the assumption of our human nature into personal union and subsistence with the Son of God; the eternal decrees of God, their nature, order, causes, and effects; the resurrection of the dead; the manner of the operations of the Holy Spirit in forming the new creature in us, and sundry others. Our rational faculties in their utmost improvement in this world, and under the highest advantage they are capable of by spiritual light and grace, are not able, with all their searchings, to find out the Almighty unto perfection in these things. And in all disputes about the light of glory, -- as whether we shall be able thereby to behold the essence of God, to discern the depths of the mystery of the incarnation, and the like, -- men do but "darken counsel by words without knowledge," and talk of what they neither do nor can understand. But yet the wisdom of the Holy Spirit hath in these two ways provided that we shall not suffer from our own weakness: --
[1.] In that whatever is necessary for us to believe concerning these things is plainly and clearly revealed in the Scripture, and that revelation declared in such propositions and expressions as are obvious unto our understandings. And he who thinks we can believe nothing as unto its truth but what we can comprehend as unto its nature overthrows all faith and reason also; and propositions may be clear unto us in their sense, when their subject-matter is incomprehensible. For instance, consider the
248
incarnation of the Son of God, and the hypostatical union therein of the divine and human natures; it is a thing above our reason and comprehension: but in the Scripture it is plainly asserted and declared that "the Word, which was God, and was with God," was "made flesh;" that "God was manifest in the flesh;" that "the Son of God was made of a woman, made under the law;" that "he took on him the seed of Abraham;" that "he came of the Jews according to the flesh," and "is over all, God blessed for ever;" and that so "God redeemed his church with his own blood." Thus plainly and perspicuously is this great matter, as it is the object of our faith, as it is proposed unto us to be believed, declared and expressed unto us. If any one shall now say that he will not believe that to be the sense of these expressions which the words do plainly and undeniably manifest so to be, and are withal incapable of any other sense or construction, because he cannot understand or comprehend the thing itself which is signified thereby, it is plainly to say that he will believe nothing on the authority and veracity of God revealing it, but what he can comprehend by his own reason that he will believe; which is to overthrow all faith divine. The reason of our believing, if we believe at all, is God's revelation of the truth, and not our understanding of the nature of the things revealed. Thereinto is our faith resolved, when our reason reacheth not unto the nature and existence of the things themselves. And the work of the Spirit it is to bring into captivity unto the obedience of the faith every thought that might arise from our ignorance, or the impotency of our minds to comprehend the things to be believed. And that new religion of Socinianism, which pretends to reduce all to reason, is wholly built upon the most irrational principle that ever befell the minds of men. It is this alone: "What we cannot comprehend in things divine and infinite, as unto their own nature, that we are not to believe in their revelation." On this ground alone do the men of that persuasion reject the doctrine of the Trinity, of the incarnation of the Son of God, of the resurrection of the dead, and the like mysteries of faith. Whatever testimony the Scripture gives unto them, because their reason cannot comprehend them, they profess they will not believe them; -- a principle wild and irrational, and which leads unto atheism, seeing the being of God itself is absolutely incomprehensible.
249
[2.] That degree of knowledge which we can attain in and about these things is every way sufficient with respect unto the end of the revelation itself. If they were so proposed unto us as that, if we could not fully comprehend them, we should have no benefit or advantage by them, the revelation itself would be lost, and the end of God frustrated therein. But this could not become divine wisdom and goodness, to make such propositions unto us: for this defect ariseth not from any blamable depravation of our nature as corrupted, but from the very essence and being of it as created; for being finite and limited, it cannot perfectly comprehend things infinite. But whatever believers are able to attain unto, in that variety of the degrees of knowledge which in their several circumstances they do attain, is sufficient unto the end whereunto it is designed; that is, sufficient to ingenerate, cherish, increase, and preserve faith, and love, and reverence, with holy obedience, in them, in such a way and manner as will assuredly bring them unto the end of all supernatural revelation in the enjoyment of God.
(2.) There are in the Scripture tina< dusermh>neuta, some things that are "hard to be interpreted;" not from the nature of the things revealed, but from the manner of their revelation. Such are many allegories, parables, mystical stories, allusions, unfulfilled prophecies and predictions, references unto the then present customs, persons, and places, computation of times, genealogies, the signification of some single words seldom or but once used in the Scripture, the names of divers birds and beasts unknown to us. Such things have a difficulty in them from the manner of their declaration; and it is hard to find out, and it may be in some instances impossible, unto any determinate certainty, the proper, genuine sense of them in the places where they occur. But herein also we have a relief provided, in the wisdom of the Holy Spirit in giving the whole Scripture for our instruction, against any disadvantage unto our faith or obedience; for, --
[1.] Whatever is so delivered in any place, if it be of importance for us to know and believe, as unto the ends of divine revelation, it is in some other place or places unveiled and plainly declared; so that we may say of it as the disciples said unto our Savior, "Lo, now he speaketh plainly, and not in parables." There can be no instance given of any obscure place or passage in the Scripture, concerning which a man may rationally suppose
250
or conjecture that there is any doctrinal truth requiring our obedience contained in it, which is not elsewhere explained. And there may be several reasons why the Holy Spirit chose to express his mind at any time in such ways as had so much obscurity attending of them: --
1st. As for types, allegories, mystical stories, and obscure predictions, he made use of them under the Old Testament on purpose to draw a veil over the things signified in them, or the truths taught by them; for the church was not yet to be acquainted with the clear knowledge of the things concerning Jesus Christ and his mediation. They had not so much as a perfect image of the things themselves, but only an obscure shadow or representation of good things to come, <581001>Hebrews 10:1. To have given unto them a full and clear revelation of all divine truths would have cast the whole design of God for the various states of the church, and the accomplishment of the great work of his grace and love, into disorder. It was not hard, then, for the church to be taught of old in types and allegories; but it was much grace and mercy that through them the light of the Sun of Righteousness so far beamed on them as enabled them comfortably to wait "until the day did break and the shadows flee away," as <220406>Cant. 4:6. The fullness and glory of the revelation of grace and truth was reserved for Jesus Christ. God did them no wrong, but reserved "better things for us," <581140>Hebrews 11:40.
2dly. Whatever seems yet to be continued under any obscurity of revelation is so continued for the exercise of our faith, diligence, humility, and dependence on God, in our inquiries into them. And suppose we do not always attain precisely unto the proper and peculiar intendment of the Holy Spirit in them, as we can never search out his mind unto perfection, yet are there so many. and great advantages to be obtained by the due exercise of those graces in the study of the word, that we can be no losers by any difficulties we can meet withal. The rule in this case is, That we affix no sense unto any obscure or difficult passage of Scripture but what is materially true and consonant unto other express and plain testimonies. For men to raise peculiar senses from such places, not confirmed elsewhere, is a dangerous curiosity.
3dly. As to sundry prophecies of future revolutions in the church and the world, like those in the Revelation, there was an indispensable necessity of
251
giving them out in that obscurity of allegorical expressions and representations wherein we find them; for I could easily manifest that as the clear and determinate declaration of future events in plain historical expressions is contrary to the nature of prophecy, so in this case it would have been a means of bringing confusion on the works of God in the world, and of turning all men out of the way of their obedience. Their present revelation is sufficient to guide the faith and regulate the obedience of the church, so far as they are concerned in them.
4thly. Some things are in the Scripture disposed on purpose that evil, perverse, and proud men may stumble and fall at them, or be farther hardened in their unbelief and obstinacy. So our Lord Jesus Christ affirms that he spake unto the stubborn Jews in parables that they might not understand. And whereas
"there must be heresies, that they which are approved may be made manifest," 1<461119> Corinthians 11:19;
and some are "of old ordained to this condemnation," <650104>Jude 4; some things are so declared that from them proud, perverse, and wrangling spirits may take occasion to "wrest them unto their own destruction." The truths of Christ as well as his person are appointed to be a "stone of stumbling and a rock of offense," yea, "a gin and a snare" unto many. But this, humble, teachable believers are not concerned in.
[2.] The Holy Spirit hath given us a relief in this matter, by supplying us with a rule of the interpretation of Scripture, which whilst we sincerely attend unto we are in no danger of sinfully corrupting the word of God, although we should not arrive unto its proper meaning in every particular place; and this rule is, the analogy or "proportion of faith.'' f11 "Let him that prophesieth," saith the apostle, -- that is, expoundeth the Scripture in the church, -- "do it according to the proportion of faith," <451206>Romans 12:6. And this analogy or "proportion of faith" is what is taught plainly and uniformly in the whole Scripture as the rule of our faith and obedience. When men will engage their inquiries into parts of the Scripture mystical, allegorical, or prophetical, aiming to find out, it may be, things new and curious, without a constant regard unto this analogy of faith, it is no wonder if they wander out of the way and err concerning the truth, as many have done on that occasion. And I cannot but declare my detestation
252
of those bold and curious conjectures which, without any regard unto the rule of prophecy, many have indulged themselves in on obscure passages in the Scripture. But now suppose a man brings no preconceived sense or opinion of his own unto such places, seeking countenance thereunto from them, which is the bane of all interpretation of the Scripture; suppose him to come in some measure prepared with the spiritual qualifications before mentioned, and in all his inquiries to have a constant due regard unto the analogy of faith, so as not to admit of any sense which interfereth with what is elsewhere plainly declared, -- such a person shall not miss of the mind of the Holy Spirit, or if he do, shall be assuredly preserved from any hurtful danger in his mistakes: for there is that mutual relation one to another, yea, that mutual in-being of all divine truths, in their proposal and revelation in the Scripture, as that every one of them is after a sort in every place, though not properly and peculiarly, yet by consequence and coherence. Wherefore, although a man should miss of the first proper sense of any obscure place of Scripture, which, with all our diligence, we ought to aim at, yet, whilst he receiveth none but what contains a truth agreeable unto what is revealed in other places, the error of his mind neither endangereth his own faith or obedience nor those of any others.
[3.] For those things which are peculiarly difficult, as genealogies, chronological computations of time, and the like, which are accidental unto the design of the Scripture, those who are able so to do, unto their own edification or that of others, may exercise themselves therein, but by all others the consideration of them in particular may be safely omitted.
And these are the heads of the work of the Holy Spirit on our minds and on the Scriptures, considered distinctly and apart, with reference unto the right understanding of the mind of God in them. By the former sort, our minds are prepared to understand the Scripture; and by the latter, Scripture is prepared and suited unto our understandings. There yet remains the consideration of what he doth, or what help he affords unto us, in the actual application of our minds unto the understanding and interpretation of the word; and this respecteth the means which we are to make use of unto that end and purpose; and these also shall be briefly declared.
253
CHAPTER 7.
Means to be used for the right understanding of the mind of God in the Scripture -- Those which are prescribed in a way of duty.
THE means to be used for the right understanding and interpretation of the Scripture are of two sorts: --
I. That which is general and absolutely necessary.
II. Such as consist in the due improvement thereof.
I. The first is diligent reading of the Scripture, with a sedate, rational
consideration of what we read. Nothing is more frequently commended unto us; and, not to insist on particular testimonies, the whole 119th Psalm is spent in the declaration of this duty, and the benefits which are attained thereby. Herein consists the first natural exercise of our minds in order unto the understanding of it. So the eunuch read and pondered on the prophecy of Isaiah, though of himself he could not attain the understanding of what he read, <440830>Acts 8:30, 31. Either reading, or that which is equivalent thereunto, is that whereby we do, and without which it is impossible we should, apply our minds to know what is contained in the Scriptures; and this is that which all other means are designed to render useful. Now, by this reading I understand that which is staid, sedate, considerative, with respect unto the end aimed at; reading attended with a due consideration of the things read, inquiry into them, meditation on them, with a regard unto the design and scope of the place, with all other advantages for the due investigation of the truth.
Frequent reading of the word more generally and cursorily, whereunto all Christians ought to be trained from their youth, 2<550315> Timothy 3:15, and which all closets and families should be acquainted withal, <050606>Deuteronomy 6:6-9, is of great use and advantage; and I shall, therefore, name some particular benefits which may be received thereby: --
1. Hereby the minds of men are brought into a general acquaintance with the nature and design of the book of God; which some, to their present shame and future ruin, are prodigiously ignorant of.
254
2. They who are exercised herein come to know distinctly what things are treated of in the particular books and passages of it; whilst others who live in a neglect of this duty scarce know what books are historical, what prophetical, or what doctrinal, in the whole Bible.
3. Hereby they exercise themselves unto thoughts of heavenly things and a holy converse with God; if they bring along with them, as they ought, hearts humble and sensible of his authority in the word.
4. Their minds are insensibly furnished with due conceptions about God, spiritual things, themselves, and their conditions; and their memories with expressions proper and meet to be used about them in prayer or otherwise.
5. God oftentimes takes occasion herein to influence their souls with the efficacy of divine truth in particular, in the way of exhortation, reproof, instruction, or consolation; whereof all who attend diligently unto this duty have experience.
6. They come, by "reason of use," to have "their senses exercised to discern good and evil;" so that if any noxious or corrupt sense of any place of the Scripture be suggested unto them. they have in readiness wherewith to oppose it from other places from whence they are instructed in the truth.
And many other advantages there are which men may reap from the consent reading of the Scripture; which I therefore reckon as a general means of coming to the knowledge of the mind of God therein. But this is not that which at present I especially intend. Wherefore, --
By this reading of the Scripture I mean the studying of it, in the use of means, to come to a due understanding of it in particular places; for it is about the means of the solemn interpretation of the Scripture that we now inquire. Hereunto, I say, the general study of the whole, and in particular the places to be interpreted, is required. It may seem altogether needless and impertinent to give this direction for the understanding of the mind of God in the Scripture, namely, that we should read and study it to that end; for who can imagine how it should be done otherwise? But I wish the practice of many, it may be, of the most, did not render this direction necessary; for in their design to come to the knowledge of spiritual things,
255
the direct immediate study of the Scripture is that which they least of all apply themselves unto. Other writings they will read and study with diligence; but their reading of the Scripture is for the most part superficial, without that intension of mind and spirit, that use and application of means, which are necessary unto the understanding of it, as the event doth manifest. It is the immediate study of the Scripture that I intend. And hereunto I do refer, --
1. A due consideration of the analogy of faith always to be retained;
2. A due examination of the design and scope of the place;
3. A diligent observation of antecedents and consequents; with all those general rules which are usually given as directions in the interpretation of the Scripture.
This, therefore, in the diligent exercise of our minds and reasons, is the first general outward means of knowing the mind of God in the Scripture and the interpretation thereof.
II. The means designed for the improvement hereof, or our profitable use
of it, are of three sorts: --
1. Spiritual;
2. Disciplinary;
3. Ecclesiastical.
Some instances on each head will farther clear what I intend.
FIRST. 1. The first thing required as a spiritual means is prayer. I intend fervent and earnest prayer for the assistance of the Spirit of God revealing the mind of God, as in the whole Scripture, so in particular books and passages of it. I have proved before that this is both enjoined and commanded unto us by the practice of the prophets and apostles. And this also, by the way, invincibly proves that the due investigation of the mind of God in the Scripture is a work above the utmost improvement of natural reason, with all outward advantages whatsoever; for were we sufficient of ourselves, without immediate divine aid and assistance, for this work, why do we pray for them? with which argument the ancient
256
church perpetually urged the Pelagians as to the necessity of saving grace. And it may be justly supposed that no man who professeth himself a Christian can be so forsaken of all sobriety as once to question whether this be the duty of every one who hath either desire or design to attain any real knowledge of the will of God in the Scripture. But the practical neglect of this duty is the true reason why so many that are skillful enough in the disciplinary means of knowledge are yet such strangers to the true knowledge of the mind of God. And this prayer is of two sorts: --
(1.) That which respects the teaching of the Spirit in general, whereby we labor in our prayers that he would enlighten our minds and lead us into the knowledge of the truth, according to the work before described. The importance of this grace unto our faith and obedience, the multiplied promises of God concerning it, our necessity of it from our natural weakness, ignorance, and darkness, should render it a principal part of our daily supplications. Especially is this incumbent on them who are called in an especial manner to "search the Scriptures" and to declare the mind of God in them unto others. And great are the advantages which a conscientious discharge of this duty, with a due reverence of God, brings along with it. Prejudices, preconceived opinions, engagements by secular advantages, false confidences, authority of men, influences from parties and societies, will be all laid level before it, at least be gradually exterminated out of the minds of men thereby. And how much the casting out of all this "old leaven" tends to prepare the mind for, and to give it a due understanding of, divine revelations, hath been proved before. I no way doubt but that the rise and continuance of all those enormous errors which so infest Christian religion, and which many seek so sedulously to confirm from the Scripture itself, are in a great measure to be ascribed unto the corrupt affections, with the power of tradition and influences of secular advantages; which cannot firm their station in the minds of them who are constant, sincere suppliants at the throne of grace to be taught of God what is his mind and will in his word, for it includes a prevailing resolution sincerely to receive what we are so instructed in, whatever effects it may have upon the inward or outward man. And this is the only way to preserve our souls under the influences of divine teachings and the irradiation of the Holy Spirit; without which we can neither learn nor know any thing as we ought. I suppose, therefore, this may be fixed on as
257
a common principle of Christianity, namely, that constant and fervent prayer for the divine assistance of the Holy Spirit is such an indispensable means for the attaining the knowledge of the mind of God in the Scripture as that without it all others will not be available.
Nor do I believe that any one who doth and can thus pray as he ought, in a conscientious study of the word, shall ever be left unto the final prevalency of any pernicious error or the ignorance of any fundamental truth. None utterly miscarry in the seeking after the mind of God but those who are perverted by their own corrupt minds. Whatever appearance there be of sincerity and diligence in seeking after truth, if men miscarry therein, it is far more safe to judge that they do so either through the neglect of this duty or indulgence unto some corruption of their hearts and minds, than that God is wanting to reveal himself unto those that diligently seek him. And there are unfailing grounds of this assurance; for, --
[1.] Faith exercised in this duty will work out all that "filthiness and superfluity of naughtiness" which would hinder us so to "receive with meekness the ingrafted word" as that it should "save our souls."
[2.] It will work in the mind those gracious qualifications of humility and meekness, whereunto the teachings of God are promised in an especial manner, as we have showed. And,
[3.] Our Savior hath assured us that his heavenly Father will "give the Holy Spirit unto them that ask him," <421113>Luke 11:13. Neither is any supplication for the Holy Spirit more acceptable unto God than that which designs the knowledge of his mind and will that we may do them.
[4.] All those graces which render the mind teachable and meet unto the reception of heavenly truths are kept up unto a due exercise therein. If we deceive not ourselves in these things we cannot be deceived; for in the discharge of this duty those things are learned in their power whereof we have the notion only in other means of instruction. And hereby whatever we learn is so fixed upon our minds, possesseth them with such power, transforming them into the likeness of it, as that they are prepared for the communication of farther light, and increases in the degrees of knowledge.
258
Nor can it be granted, on the other hand, that any sacred truth is learned in a due manner, whatever diligence be used in its acquisition, or that we can know the mind of God in the Scripture in any thing as we ought, when the management of all other means which we make use of unto that end is not committed unto the hand of this duty. The apostle, desiring earnestly that those unto whom he wrote, and whom he instructed in the mysteries of the gospel, might have a due spiritual understanding of the mind of God as revealed and taught in them, prays with all fervency of mind that they might have a communication of "the Spirit of wisdom and revelation" from above, to enable them thereunto, <490116>Ephesians 1:16-19, 3:15 - 19; for without this he knew it could not be attained. That which he did for them we are obliged to do for ourselves. And where this is neglected, especially considering that the supplies of the Spirit unto this purpose are confined unto them that ask him, there is no ground of expectation that any one should ever learn the saving knowledge of the mind of God in a due manner.
I shall, therefore, fix this assertion as a sacred truth: Whoever, in the diligent and immediate study of the Scripture to know the mind of God therein so as to do it, doth abide in fervent supplications, in and by Jesus Christ, for supplies of the Spirit of grace, to lead him into all truth, to reveal and make known unto him the truth as it is in Jesus, to give him an understanding of the Scriptures and the will of God therein, he shall be preserved from pernicious errors, and attain that degree in knowledge as shall be sufficient unto the guidance and preservation of the life of God in the whole of his faith and obedience. And more security of truth there is herein than in men's giving themselves up unto any other conduct in this world whatever. The goodness of God, his faithfulness in being the "rewarder of them that diligently seek him," the command of this duty unto this end, the promises annexed unto it, with the whole nature of religion, do give us the highest security herein. And although these duties cannot but be accompanied with a conscientious care and fear of errors and mistakes, yet the persons that are found in them have no ground of troublesome thoughts or fearful suspicions that they shall be deceived or fail in the end they aim at.
(2.) Prayer respects particular occasions, or especial places of Scripture, whose exposition or interpretation we inquire after. This is the great duty
259
of a faithful interpreter, that which in, with, and after, the use of all means, he betakes himself unto. An experience of divine guidance and assistance herein is that which unto some is invaluable, however by others it be despised. But shall we think it strange for a Christian, when, it may be after the use of all other means, he finds himself at a loss about the true meaning and intention of the Holy Spirit in any place or text of Scripture, to betake himself in a more than ordinary manner unto God by prayer, that he would by his Spirit enlighten, guide, teach, and so reveal the truth unto him? or should we think it strange that God should hear such prayers, and instruct such persons in the secrets of his covenant? God forbid there should be such atheistical thoughts in the minds of any who would be esteemed Christians! Yea, I must say, that for a man to undertake the interpretation of any part or portion of Scripture in a solemn manner, without invocation of God to be taught and instructed by his Spirit, is a high provocation of him; nor shall I expect the discovery of truth from any one who so proudly and ignorantly engageth in a work so much above his ability to manage. I speak this of solemn and stated interpretations; for otherwise a "scribe ready furnished for the kingdom of God" may, as he hath occasion, from the spiritual light and understanding wherewith he is endued, and the stores he hath already received, declare the mind of God unto the edification of others. But this is the first means to render our studying of the Scripture useful and effectual unto the end aimed at.
This, as was said, is the sheet-anchor of a faithful expositor of the Scripture, which he betakes himself unto in all difficulties; nor can he without it be led into a comfortable satisfaction that he hath attained the mind of the Holy Ghost in any divine revelation. When all other helps fail, as he shall in most places find them to do, if he be really intent on the disquisition of truth, this will yield him his best relief. And so long as this is attended unto, we need not fear farther useful interpretations of the Scripture, or the several parts of it, than as yet have been attained unto by the endeavors of others; for the stores of truth laid up in it are inexhaustible, and hereby will they be opened unto those that inquire into them with humility and diligence. The labors of those who have gone before us are of excellent use herein, but they are yet very far from having discovered the depths of this vein of wisdom; nor will the best of our
260
endeavors prescribe limits and bounds to them that shall come after us. And the reason why the generality of expositors go in the same track one after another, seldom passing beyond the beaten path of former endeavors, unless it be in some excursions of curiosity, is the want of giving up themselves unto the conduct of the Holy Spirit in the diligent performance of this duty.
2. Readiness to receive impressions from divine truths as revealed unto us, conforming our minds and hearts unto the doctrine made known, is another means unto the same end. This is the first end of all divine revelations, of all heavenly truths, namely, to beget the image and likeness of themselves in the minds of men, <450617>Romans 6:17, 2<470318> Corinthians 3:18; and we miss our aim if this be not the first thing we intend in the study of the Scripture. It is not to learn the form of the doctrine of godliness, but to get the power of it implanted in our souls. And this is an eminent means of our making a progress in the knowledge of the truth. To seek after mere notions of truth, without an endeavor after an experience of its power in our hearts, is not the way to increase our understanding in spiritual things. He alone is in a posture to learn from God who sincerely gives up his mind, conscience, and affections to the power and rule of what is revealed unto him. Men may have in their study of the Scripture other ends also, as the profit and edification of others; but if this conforming of their own souls unto the power of the word be not fixed in the first place in their minds, they do not strive lawfully nor will be crowned. And if at any time, when we study the word, we have not this design expressly in our minds, yet if, upon the discovery of any truth, we endeavor not to have the likeness of it in our own hearts, we lose our principal advantage by it.
3. Practical obedience in the course of our walking before God is another means unto the same end. The gospel is the "truth which is according unto godliness," <560101>Titus 1:1; and it will not long abide with any who follow not after godliness according unto its guidance and direction. Hence we see so many lose that very understanding which they had of the doctrines of it, when once they begin to give up themselves to ungodly lives. The true notion of holy, evangelical truths will not live, at least not flourish, where they are divided from a holy conversation. As we learn all to practice, so we learn much by practice. There is no practical science which we can make any great improvement of without an assiduous practice of its
261
theorems; much less is wisdom, such as is the understanding of the mysteries of the Scripture, to be increased, unless a man be practically conversant about the things which it directs unto.
And hereby alone we can come unto the assurance that what we know and learn is indeed the truth. So our Savior tells us that "if any man do the will of God, he shall know of the doctrine whether it be of God," <430717>John 7:17. Whilst men learn the truth only in the notion of it, whatever conviction of its being so it is accompanied withal, they will never attain stability in their minds concerning it, nor come to the full assurance of understanding, unless they continually exemplify it in their own obedience, doing the will of God. This is that which will give them a satisfactory persuasion of it. And hereby will they be led continually into farther degrees of knowledge; for the mind of man is capable of receiving continual supplies in the increase of light and knowledge whilst it is in this world, if so be they are improved unto their proper end in obedience unto God. But without this the mind will be quickly stuffed with notions, so that no streams can descend into it from the fountain of truth.
4. A constant design for growth and a progress in knowledge, out of love to the truth and experience of its excellency, is useful, yea, needful, unto the right understanding of the mind of God in the Scriptures. Some are quickly apt to think that they know enough, as much as is needful for them; some, that they know all that is to be known, or have a sufficient comprehension of all the counsels of God as revealed in the Scripture, or, as they rather judge, of the whole body of divinity, in all the parts of it, which they may have disposed into an exact method with great accuracy and skill. No great or useful discoveries of the mind of God shall I expect from such persons. Another frame of heart and spirit is required in them who design to be instructed in the mind of God, or to learn it in the study of the Scripture. Such persons look upon it as a treasury of divine truths, absolutely unfathomable by any created understanding. The truths which they do receive from thence, and comprehend according to their measure therein, they judge amiable, excellent, and desirable above all earthly things; for they find the fruit, benefit, and advantage of them, in strengthening the life of God in them, conforming their souls unto him, and communicating of his light, love, grace, and power unto them.
262
This makes them with purpose of heart continually to press, in the use of all means, to increase in this wisdom, -- to grow in the knowledge of God and our Lord and Savior Jesus Christ. They are pressing on continually unto that measure of perfection which in this life is attainable; and every new beam of truth whereby their minds are enlightened guides them into fresh discoveries of it. This frame of mind is under a promise of divine teaching: <280603>Hosea 6:3, "Then shall we know, if we follow on to know the LORD ." <200208>Proverbs 2:8-5,
"If thou criest after knowledge, and liftest up thy voice for understanding; if thou seekest her as silver, and searchest for her as for hid treasures; then shalt thou understand the fear of the LORD, and find the knowledge of God."
When men live in a holy admiration of and complacency in God, as the God of truth, as the first infinite essential Truth, in whose enjoyment alone there is fullness of all satisfactory light and knowledge; when they adore the fullness of those revelations of himself which, with infinite wisdom, he hath treasured up in the Scriptures; when they find by experience an excellency, power, and efficacy in what they have attained unto; and, out of a deep sense of the smallness of their measures, of the meanness of their attainments, and how little a portion it is they know of God, do live in a constant design to abide with faith and patience in continual study of the word, and inquiries into the mind of God therein, -- they are in the way of being taught by him, and learning of his mind unto all the proper ends of its revelation.
5. There are sundry ordinances of spiritual worship which God hath ordained as a means of our illumination, a religious attendance whereunto is required of them who intend to "grow in grace and in the knowledge of our Lord and Savior Jesus Christ."
And this is the first head of means for the due improvement of our endeavors in reading and studying of the Scriptures, that we may come thereby unto a right understanding of the mind of God in them, and be able to interpret them unto the use and benefit of others. What is the work of the Holy Spirit herein, what is the aid and assistance which he contributes hereunto, is so manifest from what we have discoursed, especially
263
concerning his operations in us as a Spirit of grace and supplication (not yet made public), f12 that it must not be here insisted on.
It may be these means will be despised by some, and the proposal of them to this end looked on as weak and ridiculous, if not extremely fanciful; for it is supposed that these things are pressed to no other end but to decry learning, study, and the use of reason in the interpretation of the Scriptures, which will quickly reduce all religion into enthusiasm. Whether there be any thing of truth in this suggestion shall be immediately discovered. Nor have those by whom these things are pressed the least reason to decline the use of learning, or any rational means in their proper place, as though they were conscious to themselves of a deficiency in them with respect unto those by whom they are so highly, and indeed for the most part vainly, pretended unto.
But in the matter in hand we must deal with some confidence. They by whom these things are decried, by whom they are denied to be necessary means for the right understanding of the mind of God in the Scriptures, do plainly renounce the chief principles of Christian religion; for although the Scripture hath many things in common with other writings wherein secular arts and sciences are declared, yet to suppose that we may attain the sense and mind of God in them by the mere use of such ways and means as we apply in the investigation of truths of other natures is to exclude all consideration of God, of Jesus Christ, of the Holy Spirit, of the end of the Scriptures themselves, of the nature and use of the things delivered in them; and, by consequent, to overthrow all religion. See <202805>Proverbs 28:5.
And this first sort of means which we have hitherto insisted on are duties in themselves, as well as means unto farther ends; and all duties under the gospel are the ways and means wherein and whereby the graces of God are exercised: for as no grace can be exerted or exercised but in a way of duty, so no duty is evangelical or accepted with God but what especial grace is exercised in. As the word is the rule whereby they are guided, directed, and measured, so the acting of grace in them is that whereby they are quickened; without which the best duties are but dead works. Materially they are duties, but formally they are sins. In their performance, therefore, as gospel duties, and as they are accepted with God, there is an especial
264
aid and assistance of the Holy Spirit. And on that account there is so in the interpretation of the Scriptures; for if without his assistance we cannot make use aright of the means of interpreting of the Scripture, we cannot interpret the Scripture without it. The truth is, they who shall either say that these duties are not necessarily required unto them who would "search the Scriptures," and find out the mind of God for their own edification, or so as to expound those oracles of God unto others, or that they may be performed in a manner acceptable unto God and usefully unto this end, without the especial assistance of the Holy Spirit, do impiously, what lies in them, evert the whole doctrine of the gospel and the grace thereof.
That which, in the next place, might be insisted on is the consideration of the especial rules which have been, or may yet be, given for the right interpretation of the Scriptures. Such are those which concern the style of the Scripture, its especial phraseology, the tropes and figures it makes use of, the way of its arguing; the times and seasons wherein it was written, or the several parts of it; the occasions under the guidance of the Spirit of God given thereunto; the design and scope of particular writers, with what is peculiar unto them in their manner of writing; the comparing of several places as to their difference in things and expressions; the reconciliation of seeming contradictions, with other things of an alike nature. But as the most of these may be reduced unto what hath been spoken before about the disposal and perspicuity of the Scripture, so they have been already handled by many others at large, and therefore I shall not here insist upon them, but speak only unto the general means that are to be applied unto the same end.
265
CHAPTER 8.
The second sort of means for the interpretation of the Scripture, which are disciplinarian.
THE SECOND sort of means I call disciplinarian, as consisting in the due use and improvement of common arts and sciences, applied unto and made use of in the study of the Scriptures. And these are things which have no moral good in themselves, but being indifferent in their own nature, their end, with the manner of their management thereunto, is the only measure and standard of their worth and value. Hence it is that in the application of them unto the interpretation of the Scripture, they may be used aright and in a due manner, and they may be abused to the great disadvantage of those who use them; and accordingly it hath fallen out. In the first way they receive a blessing from the Spirit of God, who alone prospereth every good and honest endeavor in any kind; and in the latter they are efficacious to seduce men unto a trust in their own understandings, which in other things is foolish, and in these things pernicious.
1. That which of this sort I prefer, in the first place, is the knowledge of and skill in the languages wherein the Scripture was originally written; for the very words of them therein were peculiarly from the Holy Ghost, which gives them to be tm,a' yrbe D] ], words of truth, and the Scripture itself to be rvy, bWtk;, a right, or upright, or perfect writing, <211210>Ecclesiastes 12:10. The Scriptures of the Old Testament were given unto the church whilst it was entirely confined unto one nation, <19E719>Psalm 147:19, 20. Thence they were all written in that language, which was common among, and peculiar unto, that nation. And this language, as the people itself, was called Hebrew, from Eber the son of Salah, the son of Arphaxad, the son of Shem, their most eminent progenitor, <011021>Genesis 10:21-24; for being the one original tongue of mankind, it remained in some part of his family, who probably joined not in the great apostasy of the world from God, nor was concerned in their dispersion at the building of Babel, which ensued thereon. The derivation of that name from another original is a fruit of curiosity and vain conjecture, as I have elsewhere demonstrated.
266
In process of time that people were carried into captivity out of their own land, and were thereby forced to learn and use a language somewhat different from their own; another absolutely it was not, yet so far did it differ from it that those who knew and spoke the one commonly could not understand the other, 2<121826> Kings 18:26. This was µyDic]K' ^wOvl], <270104>Daniel 1:4, "The language of the Chaldeans," which Daniel and others learned. But, by the people's long continuance in that country, it became common to them all. After this some parts of the books of the Scripture, as of Daniel and Ezra, were written in that language, as also one verse in the prophecy of Jeremiah, when they were ready to be carried thither, in which he instructs the people how to reproach the idols of the nations in their own language, <241011>Jeremiah 10:11. The design of God was, that his word should be always read and used in that language which was commonly understood by them unto whom he granted the privilege thereof; nor could any of the ends of his wisdom and goodness in that merciful grant be otherwise attained.
The prodigious conceit of keeping the Scripture, which is the foundationrule and guide of the whole church, the spiritual food and means of life unto all the members of it, by the church, or those who pretend themselves intrusted with the power and rights of it, in a language unknown unto the community of the people, had not then befallen the minds of men, no more than it hath yet any countenance given unto it by the authority of God or reason of mankind. And, indeed, the advancement and defense of this imagination is one of those things which sets me at liberty from being influenced by the authority of any sort of men in matters of religion; for what will not their confidence undertake to vent, and their sophistical ability give countenance unto or wrangle about, which their interest requires and calls for at their hands, who can openly plead and contend for the truth of such an absurd and irrational assertion, as is contrary to all that we know of God and his will, and to all that we understand of ourselves or our duty with respect thereunto?
When the New Testament was to be written, the church was to be diffused throughout the world amongst people of all tongues and languages under heaven; yet there was a necessity that it should be written in some one certain language, wherein the sacred truth of it might, as in original records, be safely laid up and deposited. It was left by the Holy Ghost as
267
paraqhk> h, kalh< parakataqhk> h, "a good and sacred depositum" unto the ministry of the church, to be kept inviolate, 1<540620> Timothy 6:20; 2<550114> Timothy 1:14. And it was disposed into writing in one certain language; whereon the preservation of it in purity was committed to the ministry of all ages, not absolutely, but under his care and inspection. From this one language God had ordained that it should be derived, by the care of the ministry, unto the knowledge and use of all nations and people; and this was represented by the miraculous gift of tongues communicated by the Holy Ghost unto the first-designed publishers of the gospel In this case it pleased the wisdom of the Holy Ghost to make use of the Greek language, wherein he writ the whole New Testament originally; for the report, that the Gospel of Matthew and the Epistle to the Hebrews were first written in Hebrew, is altogether groundless, and I have elsewhere disproved it.
Now, this language at that season, through all sorts of advantages, was diffused throughout the world, especially in those parts of it where God had designed to fix the first and principal station of the church. For the eastern parts of the world, it was long before carried into them, and its use imposed on them by the Macedonian arms and laws, with the establishment of the Grecian empire for sundry ages among them. And some while before, in the western parts of the world, the same language was greatly inquired into and generally received, on account of the wisdom and learning which was treasured up therein, in the writings of poets, philosophers, and historians, which had newly received a peculiar advancement.
For two things fell out in the providence of God about that season, which greatly conduced unto the furtherance of the gospel. The Jews were wholly possessed of whatever was true in religion, and which lay in a direct subserviency unto the gospel itself. This they gloried in and boasted of, as a privilege which they enjoyed above all the world. The Grecians, on the other hand, were possessed of skill and wisdom in all arts and sciences, with the products of philosophical inquiries, and elegancy of speech in expressing the conceptions of their minds; and this they gloried in and boasted of above all other people in the world. Now, both these nations being dispossessed of their empire, sovereignty, and liberty at home, by the Romans, multitudes of them made it their business to disperse themselves in the world, and to seek, as it were, a new empire; the one to
268
its religion, and the other to its language, arts, and sciences. Of both sorts, with their design, the Roman writers in those days do take notice, and greatly complain. And these privileges being boasted of and rested in, proved equally prejudicial to both nations, as to the reception of the gospel, as our apostle disputes at large, 1 Corinthians 1, 2. But through the wisdom of God, disposing and ordering all things unto his own glory, the design and actings of them both became an effectual means to facilitate the propagation of the gospel; for the Jews having planted synagogues in most nations and principal cities in the Roman empire, they had both leavened multitudes of people with some knowledge of the true God, which prepared the way of the gospel, as also they had gathered fixed assemblies, which the preachers of the gospel constantly took the advantage of to enter upon their work and to begin the declaration of their message. The Grecians, on the other hand, had so universally diffused the knowledge of their language as that the use of that one tongue alone was sufficient to instruct all sorts of people throughout the world in the knowledge of the truth; for the gift of tongues was only to be a "sign unto unbelievers,'' 1<461422> Corinthians 14:22, and not a means of preaching the gospel constantly in a language which he understood not who spake.
In this language, therefore, as the most common, diffusive, and generallyunderstood in the world, did God order that the books of the New Testament should be written. From thence, by translations and expositions, was it to be derived into other tongues and languages; for the design of God was still the same, -- that his word should be declared unto the church in a language which it understood. Hence is that peculiar distribution of the nations of the world into Jews, Greeks, Barbarians, and Scythians, <510311>Colossians 3:11, not accommodated unto the use of those terms in Grecian writers, unto whom the Jews were no less barbarians than the Scythians themselves; but as the Scriptures of the Old Testament were peculiarly given unto the Jews, so were those of the New unto the Greeks, -- that is, those who made use of their language, -- from whence it was deduced unto all other nations, called Barbarians and Scythians.
It must be acknowledged that the Scripture, as written in these languages, is accompanied with many and great advantages: --
269
(1.) In them peculiarly is it grafh< zeo>pneustov, a "writing by divine inspiration," 2<550316> Timothy 3:16; and hwh; yo ] rps, e, the "book of writing of the LORD," <233416>Isaiah 34:16; with a singular privilege above all translations. Hence the very words themselves, as therein used and placed, are sacred, consecrated by God unto that holy use. The sacred sense, indeed, of the words and expressions is the internum formale sacrum, or that wherein the holiness of the Scripture doth consist; but the writing itself in the original languages, in the words chosen and used by the Holy Ghost, is the externum formale of the holy Scripture, and is materially sacred.
It is the sense, therefore, of the Scripture which principally and for its own sake we inquire after and into; that divine sense which, as Justin Martyr speaks, is uJper< lo>gon¸ ujpelhyin, absolutely "above our natural reason, understanding, and comprehension." In the words we are concerned with respect thereunto, as by the wisdom of the Holy Ghost they are designed as the written signs thereof.
(2.) The words of the Scripture being given thus immediately from God, every apex, tittle, or iota in the whole is considerable, as that which is an effect of divine wisdom, and therefore filled with sacred truth, according to their place and measure. Hence they are all under the especial care of God, according to that promise of our Savior, <400518>Matthew 5:18, "Verily I say unto you," E} wv av[ parel> qh| oJ ourj anov< kai< hJ gh,~ iwj ~ta e[n h{ mi>a kerai>a ouj mh< pare>lqh| ajpo< tou~ nom> ou, "Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law." That our Savior doth here intend the writing of the Scriptures then in use in the church, and assure the protection of God unto the least letter, vowel, or point of it, I have proved elsewhere; and himself in due time will reprove the profane boldness of them who, without evidence or sufficient proof, without that respect and reverence which is due unto the interest, care, providence, and faithfulness of God in this matter, do assert manifold changes to have been made in the original writings of the Scripture. f13
But, as I said, divine senses and singular mysteries may be couched in the use and disposal of a letter; and this God himself hath manifested, as in sundry other instances, so in the change of the names of Abram and Sarai, wherein the addition or alteration of one letter carried along with it a
270
mysterious signification for the use of the church in all ages. In translations nothing of that nature can be observed; and hence a due consideration of the very accents in the original of the Old Testament, as distinctive or conjunctive, is a singular advantage in the investigation of the sense of particular places and sentences.
(3.) There is in the originals of the Scripture a peculiar emphasis of words and expressions, and in them an especial energy, to intimate and insinuate the sense of the Holy Ghost unto the minds of men, which cannot be traduced into other languages by translations, so as to obtain the same power and efficacy. Now, this is not absolutely from the nature of the original languages themselves, especially not of the Greek, whose principal advantages and excellencies, in copiousness and elegancy, are little used in the New Testament, but from a secret impression of divine wisdom and efficacy accompanying the immediate delivery of the mind of God in them. There is, therefore, no small advantage hence to be obtained in the interpretation of the Scripture: for when we have received an impression on our minds of the sense and intention of the Holy Ghost in any particular place, we shall seek for meet words to express it by, wherein consists the whole work of Scripture exposition, so far as I have any acquaintance with it, -- "Interpretis officium est, non quid ipse velit, sed quid sentiat ille quem interpretatur, exponere," Hieron. Apol. adv. Rufin.; -- for when the mind is really affected with the discovery of truth itself, it will be guided and directed in the declaration of it unto others.
(4.) The whole course of speech, especially in the New Testament, is accommodated unto the nature, use, and propriety of that language, as expressed in other authors who wrote therein, and had a perfect understanding of it. From them, therefore, is the proper use and sense of the words, phrases, and expressions in the New Testament much to be learned. This no man can make a judgment of in a due manner but he that is skilled in that language, as used and delivered by them. Not that I think a commentary on the New Testament may be collected out of Eustathius, Hesychius, Phavorinus, Julius Pollux, and other glossaries, from whose grammaticisms and vocabularies some do countenance themselves in curious and bold conjectures, nor from the likeness of expression in classic authors. This only I say, that it is of singular advantage, in the interpretation of the Scripture, that a man be well acquainted with the
271
original languages, and be able to examine the use and signification of words, phrases, and expressions as they are applied and declared in other authors. And even to the understanding of the Greek of the New Testament it is necessary that a man have an acquaintance with the Hebrew of the Old; for although I do not judge that there are such a number of Hebraisms in it, -- in a supposed discovery whereof consists no small part of some men's critical observations, -- yet I readily grant that there is such a cognation and alliance in and between the senses of the one and the other as that a due comparing of their expressions doth mutually contribute light and perspicuity unto them.
By these things great advantage may be obtained unto the right understanding of the sense of the Scripture, or the mind of the Holy Ghost therein; for there is no other sense in it than what is contained in the words whereof materially it doth consist, though really that sense itself be such as our minds cannot receive without the especial divine assistance before pleaded. And in the interpretation of the mind of any one, it is necessary that the words he speaks or writes be rightly understood; and this we cannot do immediately unless we understand the language wherein he speaks, as also the idiotisms of that language, with the common use and intention of its phraseology and expressions. And if we do not hereby come unto a perfect comprehension of the sense intended, because many other things are required thereunto, yet a hinderance is removed, without which we cannot do so; occasions of manifold mistakes are taken away, and the cabinet is as it were unlocked wherein the jewel of truth lies hid, which with a lawful diligent search may be found. And what perplexities, mistakes, and errors, the ignorance of these original languages hath cast many expositors into, both of old and of late, especially among those who pertinaciously adhere unto one translation, and that none of the best, might be manifested by instances undeniable, and these without number. Such is that of the gloss on Titus 3:10, "Haereticum hominem de vita," which adds, as its exposition, "tolle." And those among ourselves who are less skilled in this knowledge are to be advised that they would be careful not to adventure on any singular exposition of the Scriptures, or any text in them, upon the credit of any one or all translations they can make use of, seeing persons of greater name and worth than to be mentioned unto their disreputation have miscarried upon the same account, A reverential
272
subjection of mind, and diligent attendance unto the analogy of faith, are their best preservative in this matter; and I fear not to add, that a superficial knowledge in these tongues, which many aim at, is of little use unless it be to make men adventurous in betraying their own ignorance. But the sense and substance of the Scripture being contained entirely in every good translation (amongst which that in use among ourselves is excellent, though capable of great improvements), men may, by the use of the means before directed unto, and under the conduct of the teaching of the Spirit of God in them, usefully and rightly expound the Scripture in general unto the edification of others; whereof many instances may be given amongst ancient and modem expositors.
This skill and knowledge, therefore, is of great use unto them who are called unto the interpretation of the Scripture; and the church of God hath had no small advantage by the endeavors of men learned herein, who have exercised it in the exposition of the words and phraseology of the Scriptures, as compared with their use in other authors. But yet, as was before observed, this skill, and the exercise of it in the way mentioned, is no duty in itself, nor enjoined unto any for its own sake, but only hath a goodness in it with respect unto a certain end. Wherefore, it is in its own nature indifferent, and in its utmost improvement capable of abuse, and such in late days it hath fallen under unto a great extremity; for the study of the ordinal languages, and the exercise of skill in them in the interpretation of the Scripture, hath been of great reputation, and that deservedly. Hence multitudes of learned men have engaged themselves in that work and study, and the number of annotations and comments on the Scripture, consisting principally in critical observations, as they are called, have been greatly increased; and they are utter strangers unto these things who will not allow that many of them are of singular use. But withal this skill and faculty, where it hath been unaccompanied with that humility, sobriety, reverence of the Author of the Scripture, and respect unto the analogy of faith, which ought to bear sway in the minds of all men who undertake to expound the oracles of God, may be, and hath been, greatly abused, unto the hurt of its owners and disadvantage of the church. For, --
[1.] By some it hath been turned into the fuel of pride, and a noisome elation of mind; yea, experience shows that this kind of knowledge, where it is supposed signal, is of all others the most apt to puff up and swell the
273
vain minds of men, unless it be where it is alloyed with a singular modesty of nature, or the mind itself be sufficiently corrected and changed by grace. Hence the expressions of pride and self-conceit which some have broken forth into on an imagination of their skill and faculty in criticising on the Scriptures have been ridiculous and impious. The Holy Ghost usually teacheth not such persons, neither should I expect to learn much from them relating unto the truth as it is in Jesus. But yet the stones they dig may be made use of by a skillful builder.
[2.] In many it hath been accompanied with a noxious, profane curiosity. Every tittle and apex shall give them occasion for fruitless conjectures, as vain, for the most part, as those of the cabalistical Jews. And this humor hath filled us with needless and futilous observations; which, beyond an ostentation of the learning of their authors (indeed, the utmost end whereunto they are designed), are of no use nor consideration. But this is not all: some men from hence have been prompted unto a boldness in adventuring to corrupt the text itself, or the plain sense of it; for what else is done when men, for an ostentation of their skill, will produce quotations out of learned authors to illustrate or expound sayings in the Scripture, wherein there seems to be some kind of compliance in words and sounds, when their senses are adverse and contrary? Amongst a thousand instances which might be given to exemplify this folly and confidence, we need take that one alone of him who, to explain or illustrate that saying of Hezekiah, "Good is the word of the LORD which thou hast spoken, for there shall be peace and truth in my days," <233908>Isaiah 39:8, subjoins, j Ej mou~ zanon> tov gai~a micqht> w puri?> so comparing that holy man's submission and satisfaction in the peace of the church and truth with the blasphemous imprecation of an impious wretch for confusion on the world when once he should be got out of it. And such notable sayings are many of our late critics farced withal.
And the confidence of some hath fallen into greater excesses, and hath swelled over these bounds also. To countenance their conjectures and selfpleasing imaginations, from whence they expect no small reputation for skill and learning, they fall in upon the text itself. And, indeed, we are come into an age wherein many seem to judge that they can neither sufficiently value themselves, nor obtain an estimation in the world, without some bold sallies of curiosity or novelty into the vitals of religion, with reflection
274
of contempt and scorn on all that are otherwise minded, as persons incapable of comprehending their attainments. Hence it is that amongst ourselves we have scarce any thing left unattacked in the doctrine of the reformed churches and of that in England, as in former days. Neither shall he be with many esteemed a man either of parts, learning, or judgment, who hath not some new curious opinion or speculation, differing from what hath been formerly commonly taught and received, although the universality of these renowned notions among us are but corrupt emanations from Socinianism or Arminianism on the one hand, or from Popery on the other.
But it is men of another sort, and in truth of another manner of learning, than the present corrupters of the doctrines of the gospel (who, so far as I can perceive, trouble not themselves about the Scripture much one way or another), that we treat about. They are such as, in the exercise of the skill and ability under consideration, do fall in upon the Scripture itself, to make way for the advancement of their own conjectures, -- whereof ten thousand are not of the least importance compared with the duty and necessity of preserving the sacred text inviolate, and the just and due persuasion that so it hath been preserved; for, first, they command the vowels and accents of the Hebrew text out of their way, as things wherein they are not concerned, when the use of them in any one page of the Scripture is incomparably of more worth and use than all that they are or ever will be of in the church of God. And this is done on slight conjecture& And ff this suffice not to make way for their designs, then letters and words themselves must be corrected, upon an unprovable supposition that the ordinal text hath been changed or corrupted. And the boldness of some herein is grown intolerable, so that it is as likely means for the introduction and promotion of atheism as any engine the devil hath set on work in these days, wherein he is so openly engaged in that design.
There are also sundry other ways whereby this great help unto the understanding and interpretation of the Scripture may be and hath been abused; those mentioned may suffice as instances confirming our observations. Wherefore, as substantial knowledge and skill in the originals is useful, and indeed necessary, unto him that is called unto the exposition of the Scripture, so in the use and exercise of it sundry things ought to be well considered by them who are furnished therewithal: as, --
275
1st. That the thing itself is no grace, nor any peculiar gift of the Holy Ghost, but a mere fruit of diligence upon a common furniture with natural abilities; and nothing of this nature is in sacred things to be rested on or much trusted unto.
2dly. That the exercise of this skill in and about the Scripture is not in itself, as such, an especial or immediate duty. Were it so, there would be especial grace promised to fill it up and quicken it; for all gospel duties are animated by grace in their due performance, -- that is, those who do so perform them have especial assistance in their so doing. But it is reduced unto the general head of duty with respect unto the end aimed at. Wherefore,
3dly. The blessing of God on our endeavors, succeeding and prospering of them, as in other natural and civil occasions of life, is all that we expect herein from the Holy Spirit. And,
4thly. Sundry other things are required of us, if we hope for this blessing on just ground.
It may be some ignorant persons are so fond as to imagine that if they could understand the original languages, they must of necessity understand the sense of the Scripture; and there is nothing more frequent than for some, who either truly or falsely pretend a skill in them, to bear themselves high against those who perhaps are really more acquainted with the mind of the Holy Ghost in the word than themselves, as though all things were plain and obvious unto them, others knowing nothing but by them or such as they are. But this is but one means of many that is useful to this purpose, and that such as, if it be alone, is of little or no use at all. It is fervent prayer, humility, lowliness of mind, godly fear and reverence of the word, and subjection of conscience unto the authority of every tittle of it, a constant attendance unto the analogy of faith, with due dependence on the Spirit of God for supplies of light and grace, which must make this or any other means of the same nature effectual.
2. An acquaintance with the history and geographer of the world and with chronology, I reckon also among disciplinarian aids in the interpretation of the Scripture; for as time is divided into what is past and what is to come,
276
so there are sundry things in the Scripture which, in all seasons, relate thereunto: for, --
(1.) God hath therein given us an account of the course and order of all things (which the Jews call µl[ rds), from the foundation of the world. And this he did for sundry important reasons, as incident with the general end of the Scripture; for hereby hath he secured the testimony that he hath given to his being, power, and providence, by the creation and rule of all things. The evidences in them given thereunto are those which are principally attacked by atheists. And although they do sufficiently manifest and evince their own testimony unto the common reason of mankind, yet sundry things relating unto them are so involved in darkness and inextricable circumstances as that, if all their concernments had not been plainly declared in the Scripture, the wisest of men had been at a great loss about them; and so were they always who wanted the light and advantage hereof. But here, as he hath plainly declared the original emanation of all things from his eternal power, so hath he testified unto his constant rule over all in all times, places, ages, and seasons, by instances incontrollable. Therein hath he treasured up all sorts of examples, with such impressions of his goodness, patience, power, wisdom, holiness, and righteousness upon them, as proclaim his almighty and righteous government of the whole universe; and in the whole he hath delivered unto us such a tract and series of the ages of the world from its beginning as atheism hath no tolerable pretense, from tradition, testimony, or the evidence of things themselves, to break in upon. Whatever is objected against the beginning of all things, and the course of their continuance in the world, delivered unto us in the Scripture, which is secured not only by the authority of divine revelation, but also by a universal evidence of all circumstances, is fond and ridiculous. I speak of the account given us in general, sufficient unto its own ends, and not of any men's deductions and applications of it unto minute portions of time, which probably it was not designed unto. It is sufficient unto its end that its account, iu general, which confounds all atheistical presumptions, is not to be impeached. And although the authority of the Scripture is not to be pleaded immediately against atheists, yet the matter and reason of it is, which from its own evidence renders all contrary pretensions contemptible.
277
(2.) God hath hereby given an account of the beginning, progress, trials, faith, obedience, and whole proceedings of the church, in the pursuit of the first promise, unto the actual exhibition of Jesus Christ in the flesh. Hereunto were all things in a tendency for four thousand years. It is a glorious prospect we have therein, to see the call and foundation of the church in the first promise given unto our common parents; what additions of light and knowledge he granted unto it successively by new revelations and promises; how he gradually adorned it with gifts, privileges, and ordinances; what ways and means he used to preserve it in faith, purity, and obedience; how he chastened, tried, punished, and delivered it; how he dealt with the nations of the world with respect unto it, raising them up for its affliction, and destroying them for their cruelty and oppression of it; what were the ways of wicked and sinful men amongst them or in it, and what the graces and fruits of his saints; how by his power he retrieved it out of various calamities, and preserved it against all opposition unto its appointed season; -- all which, with innumerable other effects of divine wisdom and grace, are blessedly represented unto us therein.
Now, besides that spiritual wisdom and insight into the great design of God in Christ, which is required unto a right understanding in these things as they were types of better things to come and examples of gospel mysteries, there is a skill and understanding in the records and monuments of time, the geographical respect of one nation unto another, the periods and revolutions of seasons and ages, required to apprehend them aright in their first literal instance and intention. And besides what is thus historically related in the Scripture, there are prophecies also of things to come in the church and amongst the nations of the world, which are great evidences of its own divinity and supporting arguments of our faith; but without some good apprehension of the distinction of times, seasons, and places, no man can rightly judge of their accomplishment
Secondly, there are, in particular, prophecies in the Old Testament which reach unto the times of the gospel, upon the truth whereof the whole Scripture doth depend. Such are those concerning the calling of the Gentiles, the rejection and recovery of the Jews, the erection of the glorious kingdom of Christ in the world, with the oppositions that should be made unto it. And to these many are added in the New Testament itself, as Matthew 24, 25, 2<530201> Thessalonians 2:1-12, 1<540401> Timothy 4:1-3,
278
2<550301> Timothy 3:1-5, 4:3, 4; but especially in the whole book of the Revelation, wherein the state of the church and of the world is foretold unto the consummation of all things. And how can any man arrive unto a tolerable acquaintance with the accomplishment of these prophecies as to what is already past, or have a distinct grounded expectation of the fulfilling of what remains foretold, without a prospect into the state of things in the world, the revolutions of times past, with what fell out in them, which are the things spoken of? Those who treat of them without it do but feign chimeras to themselves, as men in the dark are apt to do, or corrupt the word of God, by turning it into senseless and fulsome allegories. And those, on the other side, by whom these things are wholly neglected do despise the wisdom and care of God towards the church, and disregard a blessed means of our faith and consolation.
Some things of this nature, especially such as relate unto chronological computations, I acknowledge are attended with great and apparently inextricable difficulties; but the skill and knowledge mentioned will guide humble and modest inquirers into so sufficient a satisfaction in general, and as unto all things which are really useful, that they shall have no temptation to question the verity of what in particular they cannot assoil. And it is an intolerable pride and folly, when we are guided and satisfied infallibly in a thousand things which we know no otherwise, to question the authority of the whole because we cannot comprehend one or two particulars, which, perhaps, were never intended to be reduced unto our measure. Besides, as the investigation of these things is attended with difficulties, so the ignorance of them or mistakes about them, whilst the minds of men are free from pertinacy and a spirit of contention, are of no great disadvantage, for they have very little influence on our faith and obedience, any otherwise than that we call not into question what is revealed; and it is most probable that the Scripture never intended to give us such minute chronological determinations as some would deduce their computations unto, and that because not necessary. Hence we see that some who have labored therein unto a prodigy of industry and learning, although they have made some useful discoveries, yet have never been able to give such evidence unto their computations as that others would acquiesce in them, but by all their endeavors have administered occasion of new strife and contention about things, it may be, of no great importance
279
to be known or determined. And, in general, men have run into two extremes in these things; for some pretend to frame an exact computation and consent of times from the Scripture alone, without any regard unto the records, monuments, histories, and signatures of times in the world. Wherever these appear in opposition or contradiction unto the chain and links of time which they have framed to themselves (as they suppose from the Scripture), they reject them as matters of no consideration; and it were well if they could do this unto satisfaction. But how evidently they have failed herein, -- as, for instance, in the computation of Daniel's weeks, wherein they will allow but four hundred and ninety years from the first of Cyrus unto the death of our Savior, contrary to the common consent of mankind about things that fell out, and their continuance between those seasons, taking up five hundred and sixty-two years, -- is manifest unto all. The Scripture, indeed, is to be made the only sacred standard and measure of things, in its proper sense and understanding, nor is any thing to be esteemed of which riseth up in contradiction thereunto; but as a due consideration of foreign testimonies and monuments doth ofttimes give great light unto what is more generally or obscurely expressed in the Scripture, so where the Scripture in these things, with such allowances as it everywhere declares itself to admit of, may be interpreted in a fair compliance with uncontrolled foreign testimonies, that interpretation is to be embraced. The question is not, therefore, whether we shall regulate the computation of times by the Scripture, or by the histories and marks of time in the world; but whether, when the sense of the Scripture is obscure in those things, and its determination only general, so as to be equally capable of various senses, that is not to be preferred which agrees with the undoubted monuments of times in the nations of the world, all other things being alike? For instance, the angel Gabriel acquaints Daniel that from the going forth of the commandment to restore and rebuild Jerusalem unto Messiah the prince and his cutting off, should be seventy weeks (to speak only of the whole number in general), -- that is, four hundred and ninety years. Now, there were sundry commandments given or decrees made by the kings of Persia, who are intended, to this purpose. Of these two were the most famous, the one granted by Cyrus in the first year of his empire, <150101>Ezra 1:1 - 4; the other by Artaxerxes in the seventh year of his reign, chap. <150711>7:11-26. Between the first of these and the death of Christ there must be allowed five hundred and sixty-two years, unless you will offer
280
violence unto all monuments, records, and circumstances of times in the world. It is, therefore, safer to interpret the general words of the angel of the latter decree or commandment, whose circumstances also make it more probable to be intended, wherein the space of time mentioned falls in exactly with other approved histories and records. Neither would I disallow another computation, which, contending for the first decree of Cyrus to be the beginning of the time mentioned, and allowing the whole space from thence to be really five hundred and sixty-two years, affirms that the Scripture excludes the consideration of the years supernumerary to the four hundred and ninety, because of the interruptions which at several seasons were put upon the people in the accomplishment of the things foretold for so many years, which some suppose to be signified by the distribution of the whole number of seventy weeks into seven, sixtytwo, and one, each of which fractious hath its proper work belonging unto it; for this computation offers no violence either to sacred or unquestionable human authority.
But, on the other extreme, some there are who, observing the difficulties in these accounts, as expressed in the Scripture from the beginning, having framed another series of things to themselves openly diverse from that exhibited therein, and raked together from other authors some things giving countenance unto their conjectures, do profanely make bold to break in upon the original text, accusing it of imperfection or corruption, which they will rectify by their fine inventions and by the aid of a translation known to be mistaken in a thousand places, and in some justly suspected of wilful depravation. But this presumptuous confidence is nothing but an emanation from that flood of atheism which is breaking in on the world in these declining ages of it.
3. The third aid or assistance of this kind is a skill in the ways and methods of reasoning, which are supposed to be common unto the Scriptures with other writings; and this, as it is an art, or an artificial faculty, like those other means before mentioned, is capable of a right improvement or of being abused. An ability to judge of the sense of propositions, how one thing depends on another, how it is deduced from it, follows upon it, or is proved by it; what is the design of him that writes or speaks in any discourse or reasoning; how it is proposed, confirmed, illustrated, -- is necessary unto any rational consideration to be exercised about whatever
281
is so proposed unto us. And when the minds of men are confirmed in a good habit of judgment by the rules of the art of reasoning about the ordinary ways and methods of it, it is of great advantage in the investigation of the sense of any writer, even of the Scripture itself; and those ordinarily who shall undertake the interpretation of any series of Scripture discourses without some ability in this science will find themselves oftentimes entangled and at a loss, when by virtue of it they might be at liberty and free. And many of the rules which are commonly given about the interpretation of the Scripture, -- as, namely, that the scope of the author in the place is duly to be considered, as also things antecedent and consequent to the place and words to be interpreted, and the like, -- are but directions for the due use of this skill or faculty.
But this also must be admitted with its limitations; for whatever perfection there seems to be in our art of reasoning, it is to be subject to the wisdom of the Holy Ghost in the Scripture. His way of reasoning is always his own, sometimes sublime and heavenly, so as not to be reduced unto the common rules of our arts and sciences, without a derogation from its instructive, convictive, and persuasive efficacy. For us to frame unto ourselves rules of ratiocination, or to have our minds embondaged unto those of other men's invention and observation, if we think thereon absolutely to reduce all the reasonings in the Scripture unto them, we may fall into a presumptuous mistake. In the consideration of all the effects of infinite wisdom, there must be an allowance for the deficiency of our comprehension; when humble subjection of conscience, and the captivating of our understandings to the obedience of faith, is the best means of learning what is proposed unto us. And there is nothing more contemptible than the arrogancy of such persons as think, by the shallow measures and short lines of their own weak, dark, imperfect reasoning, to fathom the depths of Scripture senses.
Again; what sense soever any man supposeth or judgeth this or that particular place of Scripture to yield and give out to the best of his rational intelligence is immediately to give place unto the analogy of faith, -- that is, the Scripture's own declaration of its sense in other places to another purpose, or contrary thereunto. The want of attending unto men's duty herein, with a mixture of pride and pertinacy, is the occasion of most errors and noxious opinions in the world; for when some have taken up a private
282
interpretation of any place of Scripture, if, before they have thoroughly imbibed and vented it, they do not submit their conception, although they seem to be greatly satisfied in it and full of it, unto the authority of the Scripture in the declaration of its own mind in other places, there is but small hope of their recovery. And this is that pride which is the source and original of heresy, -- namely, when men will prefer their seemingly wise and rational conceptions of the sense of particular places before the analogy of faith.
Moreover, there is a pernicious mistake that some are fallen into about these things They suppose that, taking in the help of skill in the original languages for the understanding of the words and their use, whether proper or figurative, there is nothing more necessary to the understanding and interpretation of the Scripture but only the sedulous and diligent use of our own reason, in the ordinary way, and according to the common rules of the art of ratiocination; "for what more can be required," say they, "or what more can men make use of? By these means alone do we come to understand the meaning of any other writer, and therefore also of the Scripture. Neither can we, nor doth God require that we should, receive or believe any thing but according to our own reason and understanding." But these things, though in themselves they are, some of them, partly true, yet as they are used unto the end mentioned, they are perniciously false; for, --
(1.) It greatly unbecometh any Christian once to suppose that there is need of no other assistance, nor the use of any other means for the interpretation of the oracles of God, or to come unto the understanding of the hidden wisdom of God in the mystery of the gospel, than is to the understanding or interpretation of the writings of men, which are the product of a finite, limited, and weak ability. Were it not for some secret persuasion that the Scripture indeed is not, what it pretends to be, the word of the living God, or that it doth not indeed express the highest effect of his wisdom and deepest counsel of his will, it could not be that men should give way to such foolish imaginations. The principal matter of the Scripture is mysterious, and the mysteries of it are laid up therein by God himself, and that in a way inimitable by the skill or wisdom of men. When we speak of and express the same things according unto our measure of comprehension, wherein, from its agreement with the Scripture, what we
283
say is materially divine, yet our words are not so, nor is there the same respect to the things themselves as the expressions of the Scripture have, which are formally divine. And can we ourselves trace these paths of wisdom without his especial guidance and assistance? -- it is highly atheistical once to fancy it.
(2.) We treat of such an interpretation of the Scripture as is real, and is accompanied with an understanding of the things proposed and expressed, and not merely of the notional sense of propositions and expressions; for we speak of such an interpretation of the Scripture as is a sanctified means of our illumination, nor any other doth either the Scripture require or God regard. That to give in this unto us, notwithstanding the use and advantage of all outward helps and means, is the peculiar work of the Spirit of God, hath been before demonstrated. It is true, we can receive nothing, reject nothing, as to what is true or false, nor conceive the sense of any thing, but by our own reasons and understandings. But the inquiry herein is, what supernatural aid and assistance our minds and natural reasons stand in need of to enable them to receive and understand aright things spiritual and supernatural. And if it he true that no more is required unto the due understanding and interpretation of the Scriptures but the exercise of our own reasons, in and by the helps mentioned, -- namely, skill in the original languages, the art of ratiocination, and the like, which are exposed unto all in common, according to the measure of their natural abilities and diligence, -- then is the sense of the Scripture, that is, the mind of God and Christ therein, equally discernible, or to be attained unto, by all sorts of men, good and bad, holy and profane, believers and unbelievers, those who obey the word and those who despise it; which is contrary to all the promises of God and to innumerable other testimonies of Scripture.
284
CHAPTER 9.
Helps ecclesiastical in the interpretation of the Scripture.
THIRDLY, There are means and helps for the interpretation of the Scripture which I call ecclesiastical. Those I intend which we are supplied withal by the ministry of the church in all ages. And they may be referred unto three heads, under which their usefulness to this purpose is pleaded: as, --
1. Catholic or universal tradition;
2. Consent of the fathers;
3. The endeavors of any persons holy and learned who have gone before us in the investigation of the truth, and expressed their minds in writing, for the edification of others, whether of old or of late.
These things belong unto the ministry of the church, and so far as they do so are sanctified ordinances for the communication of the mind of God unto us.
1. It is pleaded by some that the Scripture is to be interpreted according to catholic tradition, and no otherwise. And I do acknowledge that we should be inexpressibly obliged to them who would give us an interpretation of the whole Scripture, or of any book in the Scripture, or of any one passage in the Scripture, relating unto things of mere supernatural revelation, according unto that rule, or by the guidance and direction of it. But I fear no such tradition can be evidenced, unless it be of things manifest in the light of nature, whose universal preservation is an effect of the unavoidable reason of mankind, and not of any ecclesiastical tradition. Moreover, the Scripture itself is testified unto unanimously and uninterruptedly by all Christians to be the word of God; and hereby are all divine truths conveyed down from their original and delivered unto us. But a collateral tradition of any one truth or doctrine besides, from Christ and the apostles, cannot be proved; and if it could be so, it would be no means of the interpretation of the Scripture but only objectively, as one place of Scripture interprets another, -- that is, it would belong unto the analogy of faith, contrary to which, or in opposition whereunto, no place ought to
285
be interpreted. To pretend this, therefore, to be the rule of the interpretation of Scripture actively, as though thereby we could certainly learn the meaning of it, in part or in whole, is fond. Nor, whatever some do boast of, can any man living prove his interpretation of any one place to be dictated by or to be suitable unto universal tradition, any otherwise but as he can prove it to be agreeable to the Scripture itself; unless we shall acknowledge, without proof, that what is the mind and sense of some men who call themselves "The church" at present was the mind of Christ and his apostles, and of all true believers since, and that infallibly it is so. But this pretense hath been abundantly and sufficiently disproved, though nothing seems to be so to the minds of men fortified against all evidences of truth by invincible prejudices.
2. The joint consent of the fathers or ancient doctors of the church is also pretended as a rule of Scripture interpretation. But those who make this plea are apparently influenced by their supposed interest so to do. No man of ingenuity who hath ever read or considered them, or any of them, with attention and judgment, can abide by this pretense; for it is utterly impossible they should be an authentic rule unto others who so disagree among themselves, as they will be found to do, not, it may be, so much in articles of faith, as in their exposition of Scripture, which is the matter under consideration. About the former they express themselves diversely; in the latter they really differ, and that frequently. Those who seem most earnestly to press this dogma upon us are those of the church of Rome; and yet it is hard to find one learned man among them who hath undertaken to expound or write commentaries on the Scripture, but on all occasions he gives us the different senses, expositions, and interpretations of the fathers, of the same places and texts, and that where any difficulty occurs in a manner perpetually. But the pretense of the authoritative determination of the fathers in points of religion hath been so disproved, and the vanity of it so fully discovered, as that it is altogether needless farther to insist upon it. And those who would seem to have found out a middle way, between their determining authority on the one hand, and the efficacy of their reasons, with a due veneration of their piety and ability (which all sober men allow), on the other, do but trifle, and speak words whose sense neither themselves nor any others do understand.
286
3. We say, therefore, that the sole use of ecclesiastical means in the interpretation of the Scripture is in the due consideration and improvement of that light, knowledge, and understanding in, and those gifts for the declaration of, the mind of God in the Scripture, which he hath granted unto and furnished them withal who have gone before us in the ministry and work of the gospel; for as God in an especial manner, in all ages, took care that the doctrine of the gospel should be preached viva voce, to the present edification of the body of the church, so likewise, almost from the beginning of its propagation in the world, presently after the decease of the apostles and that whole divinely-inspired society of preachers and writers, he stirred up and enabled sundry persons to declare by writing what their apprehensions were, and what understanding God had given them in and about the sense of the Scripture. Of those who designedly wrote comments and expositions on any part of the Scripture, Origen was the first, whose fooleries and mistakes, occasioned by the prepossession of his mind with platonical philosophy, confidence of his own great abilities (which, indeed, were singular and admirable), with the curiosity of a speculative mind, discouraged not others from endeavoring with more sobriety and better success to write entire expositions on some parts of the Scripture: such among the Greeks were Chrysostom, Theodoret, Aretine, Oecumenius, Theophylact; and among the Latins, Jerome, Ambrose, Austin, and others. These have been followed, used, improved, by others innumerable, in succeeding ages. Especially since the Reformation hath the work been carried on with general success, and to the great advantage of the church; yet hath it not proceeded so far but that the best, most useful, and profitable labor in the Lord's vineyard, which any holy and learned man can engage himself in, is to endeavor the contribution of farther light in the opening and exposition of Scripture, or any part thereof.
Now, all these are singular helps and advantages unto the right understanding of the Scripture; of the same kind of advantage, as to that single end of light and knowledge, which preaching of the word is, used with sobriety, judgment, and a due examination of all by the text itself. [As] for the exposition of the fathers, as it is a ridiculous imagination, and that which would oblige us to the belief of contradictions and open mistakes, for any man to authenticate them so far as to bind us up unto an
287
assent unto their conceptions and dictates because they are theirs; so they will not be despised by any but such as have not been conversant in them. And it is easy to discern from them all, by the diversity of their gifts, ways, and designs, in the exposition of Scripture, that the Holy Spirit divided unto them as he pleased; which as it should make us reverence his presence with them, and assistance of them, so it calls for the freedom of our own judgments to be exercised about their conceptions. And [as] for those of latter days, though the names of the principal and most eminent of them, as Bucer, Calvin, Martyr, Beza, are now condemned and despised by many, mostly by those who never once seriously attempted the exposition of any one chapter in the whole Scripture, yet those who firmly design to grow in the knowledge of God and of our Lord and Savior Jesus Christ, both do and always will bless God for the assistance he gave them in their great and holy works, and in the benefit which they receive by their labors. These are the outward means and advantages which are requisite, and to be used as any one's calling, opportunity, ability, and work do require, as helps to attain a fight understanding of the mind of God in the Scripture. Now, concerning them all I shall only say, that the Spirit of God makes them useful and prosperous according to the counsel of his own will. Some are prone in the use of them to lean unto their own understandings, and consequently to wander in and after the imaginations of their own minds, corrupting the word of God, and endeavoring to pervert his right ways thereby. Others he leaves in the shell of the text, to exercise their skill about words, phrases, and expressions, without leading them into the spiritual sense of the word, which is its life and power. In some he blesseth them to the full and proper end; but not unless they are in a compliance with the spiritual means and duties before insisted on.
From what hath been discoursed concerning the work of the Spirit of God in revealing unto believers the mind of God in the Scriptures, or the sense of that revelation made of it therein, two things will seem to follow, -- First, That those who have not that assistance granted to them, or that work of his wrought in them, cannot understand or apprehend the truth or doctrine of faith and obedience therein revealed; for if that work of the Spirit be necessary thereunto, which they are not made partakers of, how can they come to any knowledge or understanding therein? Secondly, That those who are so influenced and guided must understand the whole
288
Scripture aright, and be freed from all mistakes in their conceptions about the mind of God; -- both which are contrary to the experience of all men in all ages, seeing many persons visibly destitute of any saving work of the Holy Ghost upon their minds, as is evident in that no renovation of them or reformation of life doth ensue thereon, have yet attained a great acquaintance with the truth as it is revealed in the word, and many who are truly enlightened and sanctified by him do yet fall into sundry errors and mistakes, which the differences and divisions among themselves do openly proclaim; and the Scripture itself supposeth that there may be diversity of judgment about spiritual things among those who are really sanctified and believers.
A brief answer unto both these exceptions will lead this discourse unto its close. I say, therefore, to the first: --
1. That there are in the declaration of the mind of God in the Scriptures sundry things that are common unto other writings, both as to the matter of them and the manner of their delivery. Such are the stories of times past therein recorded, the computation of times, the use of words, phrases of speech, figurative and proper, artificial connections of discourse, various sorts of arguments, and the like; all which persons may come to the understanding of, and be able to make a right judgment concerning, without any especial assistance of the Holy Spirit, the things about which they are conversant being the proper object of the reasonable faculties of the mind, provided there be a common blessing on their endeavors and exercise.
2. The main doctrines of truth declared in the Scripture are proposed in such distinct, plain enunciations, in propositions accommodated unto the understandings of rational men, that persons who, in the use of disciplinary and ecclesiastical helps, attend unto the study of them without prejudice, or prepossession with false notions and opinions, with freedom from the bias of carnal and secular interests and advantages, and from the leaven of tradition, may learn, know, and understand the sense, meaning, and truth of the doctrines so proposed and declared unto them, without any especial work of saving illumination on their minds. The propositions of truth in the Scripture; -- I mean those which are necessary unto the great ends of the Scripture, -- are so plain and evident in themselves, that it is the fault and sin of all men endued with rational
289
abilities if they perceive them not, and assent not unto them upon the evidence of their truth, or of the mind of God in those places of Scripture wherein they are declared; which is the substance of what we plead concerning the perspicuity of the Scripture against the Papists.
3. Considering the natural vanity of the mind of man, its proneness to error and false imaginations, the weakness of judgment wherewith it is in all things accompanied, whatever it attains in the knowledge of truth is to be ascribed unto the guidance of the Spirit of God, although not working in it or upon it by a communication of saving light and grace; for,
4. The knowledge of truth thus to be attained is not that illumination which we are inquiring after, nor doth it produce those effects of renewing the mind, and transforming it into the image of the things known, with the fruits of holy obedience, which are inseparable from saving illumination.
In answer unto the second pretended consequence of what we have discoursed, I say, --
1. That the promise of the Spirit, and the communication of him accordingly, to teach, instruct, guide, and lead us into truth, is suited unto that great end for which God hath made the revelation of himself in his word, -- namely, that we might live unto him here according to his will, and be brought unto the enjoyment of him hereafter unto his glory.
2. That unto this end it is not necessary that we should understand the direct sense and meaning of every single text, place, or passage in the Scripture, nor yet that we should obtain the knowledge of every thing revealed therein. It sufficeth, in answer to the promise and design of the work of the Holy Ghost, that the knowledge of all truth necessary to be known unto that end be communicated unto us, and that we have so far a right understanding of the sense of the Scripture as to learn that truth by the use of the means appointed unto that end.
3. We are not hereby absolutely secured from particular errors and mistakes, no more than we are from all actual sins by the work of the Spirit on our wills; that of both kinds, whilst we live in this world, being only in a tendency towards perfection. There is no faculty of our souls that is absolutely and perfectly renewed in this life. But as the wills of believers are so far renewed and changed by grace as to preserve them from
290
such sins as are inconsistent with a holy life according to the tenor of the covenant, which yet leaves a possibility of many infirmities and actual sins; so their minds are so far renewed as to know and assent to all truths necessary to our life of obedience and a right understanding of the Scripture wherein they are revealed, which yet may be consistent with many mistakes, errors, and false apprehensions, unto our great damage and disadvantage. But withal this must be added, that, such are the teachings of the Spirit of God as to all divine truths whatever, both in the objective revelation of them in the word, and in the assistance he gives us by his light and grace to perceive and understand the mind and whole counsel of God in that revelation, it is not without our own guilt, as well as from our own weakness, that we fall into errors and misapprehensions about any Scripture proposals that concern our duty to God. And if all that believe would freely forego all prejudices or preconceived opinions, and cast off all impressions from worldly considerations and secular advantages, giving themselves up humbly and entirely to the teaching of God in the ways of his own appointment, some whereof have been before insisted on, we might "all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ," <490413>Ephesians 4:13. And these things may suffice to illustrate the work of the Holy Ghost in our illumination, with respect unto the external objective cause thereof, or the holy Scripture itself.
There is yet another work of the Holy Ghost with respect unto the Scripture, which although it fall not directly under the present consideration of the ways and means of saving illumination, yet the whole of what we have discoursed is so resolved into it, in the order of an external cause, as that it may justly claim a remembrance in this place; and this is, his watchful care over the written word, in preserving it from destruction and corruption, from the first writing of it unto this very day. That it hath been under the especial care of God, not only the event of its entire preservation, considering the opposition it hath been exposed unto, but also the testimony of our Savior as to the books of the Old Testament, than which those of the New are certainly of no less esteem or use, do sufficiently evince: <400518>Matthew 5:18, "Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law." That by the law the whole writings of the Old Testament are intended, the context doth
291
declare. And what he affirms, that it shall not by any means pass away, -- that is, be abolished or corrupted, -- that he taketh on himself to preserve and secure. Two things the Scripture in itself is subject unto: --
1. Destruction or abolition, as unto the whole or any necessary part thereof.
2. Corruption of the writing, by changes, alterations, and falsifications of the copies of it. And by both of these it hath been attempted, and that both before and since the time of the promulgation of the gospel, the stories whereof are known; and yet is it come safe off from all, not only without ruin, but without wound or blemish. For any one to suppose that this hath been done by chance, or by the care of men alone, without the especial watchful providence and powerful actings of the Spirit of God, in the pursuit of the promise of Christ that it should not fail, -- which expressed a care that God had taken on himself to make good from the beginning, -- is not only to neglect the consideration of the nature of all human affairs, with the revolutions that they are subject unto, and the deceit and violence wherewith the Scriptures have been attacked, with the insufficiency of the powers and diligence employed for their preservation, but also to countenance the atheistical notion that God hath no especial regard to his word and worship in the world. Indeed, for a man to think and profess that the Scripture is the word of God, given unto men for the ends which itself declares, and of that use which it must be of in being so, and not believe that God hath always taken and doth take especial care of its preservation, and that in its purity and integrity, beyond the ordinary ways of his providence in the rule of all other things, is to be sottish and foolish, and to entertain thoughts of God, his goodness, wisdom, and power, infinitely unworthy of him and them. There have of late been some opinions concerning the integrity and purity of the Scriptures invented and maintained, that, I conceive, take off from the reverence of that relation which the Scripture hath, in its integrity and purity, unto the care and glory of God. Hence it is by some maintained that some books written by divine inspiration, and given out unto the church as part of its canon, or rule of faith and obedience, are utterly lost and perished; that the law and Scripture of the Old Testament before the captivity were written, though in the Hebrew tongue (which, they say, was not originally the language of Abraham, derived from Eber, but of the posterity of Ham in Canaan), yet
292
not in the letters or characters which are now in use, but in those which a few wicked idolaters called Samaritans did use and possess, being left unto them by Ezra, and new characters invented by him, or borrowed from the Chaldeans for the use of the church; that the vowels and accents, whereby alone the true reading and sense of it is preserved, are a late invention of some Masoretical rabbins; and that the original text is in many places corrupted, so as that it may and ought to be corrected by translations, especially that of the LXX.; with sundry other such imaginations, which they countenance with uncertain conjectures and fabulous stories. And I cannot but wonder how some seem to take shelter unto their opinions, especially that of preferring the translation of the LXX. unto the original Hebrew text, or, as they fondly speak, "the present copy of it," in the church of England, whose publicly authorized and excellent translation takes no more notice of, nor hath any more regard unto that translation, when it differs from the Hebrew, as it doth in a thousand places, than if it had never been in the world. And as no translations are in common use in the whole world but what were immediately traduced out of the Hebrew original, excepting only some part of the vulgar Latin, so I verily believe that those very Christians who contend for a preference to be given unto that of the LXX., now they have got their ends, or at least attempted them, in procuring a reputation of learning, skill, and cunning, by their writings about it, would not dare to advise a translation out of that to be made and composed for the use of that church which they adhere unto, be it what it will, to the rejection and exclusion of that taken out of the original: and to have two recommended unto common use, so discrepant as they would be found to be, would certainly be of more disadvantage to the church than by all their endeavors otherwise they can compensate. Yea, I am apt to think that they will not be very urgent for an alteration to be made in the church's translation in those particular instances wherein they hope they have won themselves much reputation in proving the mistakes of the Hebrew, and manifesting how it may be rectified by the translation of the LXX.; for whatever thoughts may be in their minds concerning their learned disputes, I doubt not but they have more reverence of God and his word than to break in upon it with such a kind of violence, on any pretense whatsoever. As, therefore, the integrity and purity of the Scripture in the original languages may be proved and defended against all opposition, with whatever belongs thereunto, so we must ascribe their
293
preservation to the watchful care and powerful operation of the Spirit of God absolutely securing them throughout all generations.
294
A DISCOURSE
OF
THE WORK OF THE HOLY SPIRIT IN PRAYER;
WITH A BRIEF INQUIRY INTO
THE NATURE AND USE OF MENTAL PRAYER AND FORMS.
LONDON: 1682.
295
PREFATORY NOTE.
THE preface to the following treatise is of some interest, as an earnest pleading against liturgical impositions, on four different grounds: -- as having been instrnmental in securing, at an early period, currency for the errors of the great apostasy; in introducing the gorgeous embellishments of carnal fancy into the pure worship of the Christian religion; in tempting ecclesiastical authorities to the employment of civil penalties in matters of faith; and in leading to the cessation of spiritual and ministerial gifts in the church. The treatise itself unfolds the evidence and nature of the gracious operation of the Holy Spirit in prayer, and would be esteemed meagre and incomplete if it were regarded as a treatise on the whole subject of prayer. To understand its precise scope, it must be considered simply as another book in the general work of our author on the dispensation and operations of the Holy Spirit. Given the subsidiary discussions, on the mental prayer, of the church of Rome, and the use of devotional formulas, are evidently connected with the peculiar and distinctive object of the treatise, -- as designed to illustrate the operations of the Spirit in the devotional exercises of believers.
ANALYSIS.
The object of the discourse is explained. The two main divisions of it are: --
I. The evidence of an especial work of the Spirit in prayer and praise;
and,
II. The illustration of the nature of this work, chap. I.
I. The evidence of its reality consists in a minute explanation of two
passages in Scripture, <381210>Zechariah 12:10, and <480406>Galatians 4:6, 2, 3.
II. Its general nature is considered, -- prayer having been defined to be a
spiritual faculty of exercising Christian graces in the way of vocal requests and supplications to God, IV. The work of the Spirit in the matter of prayer is reviewed in greater detail: -- as enlightening us into a perception of our spiritual wants; acquainting us with the promises of grace and
296
mercy for our relief; and leading us to express desires for any blessing in order to right and proper ends, V. His work as to the manner of prayer is described: -- as disposing us to obey God in this duty; implanting holy and gracious desires after the objects sought; giving us delight in God as the object of prayer; and keeping us intent on Christ, as the way and ground of acceptance, VI. The manner of prayer is farther considered with special reference to <490618>Ephesians 6:18, VII. In the course of an argument on the duty of external prayer, the promise of the Spirit is exhibited as superseding the necessity of recourse to external forms, on the following grounds: --
1. The natural obligation to call on God according to our ability;
2. The example of the saints in Scripture;
3. The circumstance that in all the commands to pray there is no respect to outward helps;
4. The existence of certain means for the improvement of our gift in prayer;
5. The use to which our natural faculties of invention, memory, and elocution, are thus put; and,
6. The necessary exercise of our spiritual abilities, VIII.
Certain duties are inferred from the preceding discourse: --
1. The ascription to God of all the glory on account of any gift in prayer; and,
2. Constant attention to the duty of prayer, IX.
TWO subsidiary discussions follow: --
1. A searching exposure of the mental prayer recommended by the Church of Rome, in which prayer is merged into spiritual contemplation, without any succession and utterance of thought; it is shown that language is nointerference with the workings of devotional sentiment, but serves, on the contrary, to define the objects of thought, and enhance the power of conception, X.: and,
297
2. A disquisition on the use and value of forms: the mere use of them by some men, as suited to their attainments and experience, is discriminated from the alleged necessity of them for the purposes of worship.; and against the latter these objections are urged: --
1. There is no promise of the Spirit to assist in the composition of prayers for others;
2. The Spirit is promised that we may be helped, not to compose prayers, but to pray;
3. Forms of prayer are no institution, either of the law or the gospel;
4. The alleged practical benefit held to result from them is very questionable, inasmuch as those who have the gift of prayer do not need them, and those deficient in the gift, if believers, have the promise of it, and can only cultivate it by actual exercise;
5. There are better ways in which we may have the matter of prayer suggested to us; and,
6. In the light of experience, forms of prayer are not so conducive to spiritual benefit as the exercise of the gift. Lastly, Some arguments for forms of prayer from instances occurring in Scripture are considered and set aside. -- ED.
298
PREFACE TO THE READER.
IT is altogether needless to premise any thing in this place concerning the necessity, benefit, and use of prayer in general. All men will readily acknowledge that as without it there can be no religion at all, so the life and exercise of all religion doth principally consist therein. Wherefore, that way and profession in religion which gives the best directions for it, with the most effectual motives unto it, and most aboundeth in its observance, hath therein the advantage of all others. Hence also it follows, that as all errors which either pervert its nature or countenance a neglect of a due attendance unto it are pernicious in religion, so differences in opinion, and disputes about any of its vital concerns, cannot but be dangerous and of evil consequence; for on each hand these pretend unto an immediate regulation of Christian practice in a matter of the highest importance unto the glory of God and the salvation of the souls of men. Whereas, therefore, there is nothing more requisite in our religion than that true apprehensions of its nature and use be preserved in the minds of men, the declaration and defense of them, when they are opposed or unduly traduced, is not only justifiable but necessary also.
This is the design of the ensuing discourse. There is in the Scripture a promise of the Holy Ghost to be given unto the church as "a Spirit of grace and of supplications." As such, also, there are particular operations ascribed unto him. Mention is likewise frequently made of the aids and assistances which he affords unto believers in and unto their prayers. Hence they are said to "pray always with all prayer and supplication in the Spirit." Of the want of these aids and assistances to enable them to pray according to the mind of God some do profess that they have experience, as also of their efficacy unto that end when they are received. Accordingly, these regulate themselves in this whole duty in the expectation or improvement of them. And there are those who, being accommodated with other aids of another nature, to the same purpose, which they esteem sufficient for them, do look on the former profession and plea of an ability to pray by the aids and assistances of the Holy Spirit to be a mere empty pretense.
299
And in the management of these different apprehensions those at variance seem to be almost barbarians one to another, the one being not able to understand what the other do vehemently affirm: for they are determined in their minds, not merely by notions of truth and falsehood, but by the experience which they have of the things themselves, a sense and understanding whereof they can by no means communicate unto one another; for whereas spiritual experience of truth is above all other demonstrations unto them that do enjoy it, so it cannot be made an argument for the enlightening and conviction of others, Hence those who plead for prayer by virtue of supplies of gifts and grace from the Holy Spirit do admire that the use or necessity of them herein should be contradicted; nor can they understand what they intend who seem to deny that it is every man's duty, in all his circumstances, to pray as well as he can, and to make use in his so doing of the assistance of the Spirit of God. And by "prayer" they mean that which the most eminent and only proper signification of the word doth denote, namely, that which is vocal. Some, on the other side, are so far from the understanding of these things, or a conviction of their reality, that with the highest confidence they despise and reproach the pretense of them. To "pray in the Spirit" is used as a notable expression of scorn, the thing signified being esteemed fond and contemptible.
Moreover, in such cases as this, men are apt to run into excesses in things and ways which they judge expedient, either to countenance their own opinions or to depress and decry those of them from whom they differ. And no instances can be given in this kind of greater extravagances than in that under consideration: for hence it is that some do ascribe the original of free prayer amongst us; by the assistance of the Spirit of God, unto an invention of the Jesuits, -- which is no doubt to make them the authors of the Bible; and others do avow that all forms of prayer used amongst us in public worship are mere traductions from the Roman Breviaries and Missal. But these things will be afterward spoken unto. They are here mentioned only to evince the use of a sedate inquiry into the truth or the mind of God in this matter; which is the design of the ensuing discourse.
That which should principally guide us in the management of this inquiry is, that it be done unto spiritual advantage and edification, without strife or contention. Now, this cannot be without a diligent and constant attendance
300
unto the two sole rules of judgment herein, -- namely, Scripture revelation and the experience of them that do believe; for although the latter is to be regulated by the former, yet where it is so, it is a safe rule unto them in whom it is. And in this case, as in water face answereth unto face, so do Scripture revelation and spiritual experience unto one another. All other reasonings, from customs, traditions, and feigned consequences, are here of no use. The inquiries before us are concerning the nature of the work of the Holy Spirit in the aids and assistances which he gives unto believers in and unto their prayers, according unto the mind of God; as also what are the effects and fruits of that work of his, or what are the spiritual abilities which are communicated unto them thereby. Antecedently hereunto it should be inquired whether indeed there be any such thing or no, or whether they are only vainly pretended unto by some that are deceived; but the determination hereof depending absolutely on the foregoing inquiries, it may be handled jointly with them, and needs no distinct consideration, lie that would not deceive nor be deceived in his inquiry after these things must diligently attend unto the two forementioned rules of Scripture testimony and experience. Other safe guides he hath none. Yet will it also be granted that from the light of nature, whence this duty springs, wherein it is founded, from whence as unto its essence it cannot vary, as also from generally-received principles of religion suited thereunto, with the uncorrupted practice of the church of God in former ages, much direction may be given unto the understanding of those testimonies and examination of that experience.
Wherefore, the foundation of the whole ensuing discourse is laid in the consideration and exposition of some of those texts of Scripture wherein these things are expressly revealed and proposed unto us, for to insist on them all were endless. This we principally labor in, as that whereby not only must the controversy be finally determined, but the persons that manage it be eternally judged. What is added concerning the experience of them that do believe the truth herein claims no more of argument unto them that have it not than it hath evidence of proceeding from and being suited unto those divine testimonies. But whereas the things that belong unto it are of great moment unto them who do enjoy it, as containing the principal acts, ways, and means of our intercourse and communion with God by Christ Jesus, they are here somewhat at large, on all occasions,
301
insisted on, for the edification of those whose concernment lieth only in the practice of the duty itself. Unless, therefore, it can be proved that the testimonies of the Scripture produced and insisted on do not contain that sense and understanding which the words do determinately express (for that only is pleaded), or that some have not an experience of the truth and power of that sense of them, enabling them to live unto God in this duty according to it, all other contests about this matter are vain and useless.
But yet there is no such work of the Holy Spirit pleaded herein as ahould be absolutely inconsistent with or condemnatory of all those outward aids of prayer by set composed forms which are almost everywhere made use of; for the device being ancient, and in some degree or measure received generally in the Christian world (though a no less general apostasy in many things from the rule of truth at the same time, in the same persons and places, cannot be denied), I shall not judge of what advantage it may be or hath been unto the souls of men, nor what acceptance they have found therein, where it is not too much abused. The substance of what we plead from Scripture and experience is only this, That whereas God hath graciously promised his Holy Spirit, as a Spirit of grace and supplications, unto them that do believe, enabling then to pray according to his mind and will, in all the circumstances and capacities wherdin they are, or which they may be called unto, it is the duty of them who are enlightened with the truth hereof to expect those promised aids and assistances in and unto their prayers, and to pray accordinng to the ability which they receive thereby. To deny this to be their duty, or to deprive them of their liberty to discharge it on all occasions, riseth up in direct opposition unto the divine instruction of the sacred word.
But, moreover, as was before intimated, there are some generally-allowed principles, which, though not always duly considered, yet cannot at any time be modestly denied, that give direction towards the right performance of our duty herein; and they are these that follow: --
1. It it the duty of every man to pray for himself. The light of nature, multiplied divine commands, with our necessary dependence on God and subjection unto him, give life and light unto this principle. To own a Divine Being is to own that which is to be prayed unto, and that it is our duty so to do.
302
2. It it the duty of some, by virtue of natural relation or of office, to pray with and for others also. So is it the duty of parents and masters of families to pray with and for their children and households. This also derivea from those great principles of natural light that God is to be worshipped in all societies of his own erection, and that those in the relations mentioned are obliged to seek the chiefest good of them that are committed unto their ears; and so is it frequently enjoined in the Scripture. In like manner it is the duty of ministers to pray with and for their flocks, by virtue of especial institution. These things cannot be, nor, so far as I know of, are questioned by any; but practically the moat of men live in an open neglect of their duty herein. Were this but diligently attended unto, from the first instance of natural and moral relations unto the instituted offices of ministers and public teachers, we should have less contests about the nature and manner of praying than at present we have. It is holy practice that must reconcile differences in religion, or they will never be reconciled in this world.
3. Every one who prayeth, either by himself and for himself or with others for them, it obliged, as unto all the new, properties, and circumstances of to pray as well as he it able; for by the light of nature every one is obliged in all instances to serve God with his best. The confirmation and exemplification, hereof was one end of the institution of sacrifices under the Old Testament; for it was ordained in them that the chief and best of every thing was to be offered unto God. Neither the nature of God nor our own duty towards him will admit that we should expect any acceptance with him, unless our design be to serve him with the best that we have, both for matter and manner. So is the mind of God himself declared in the prophet:
"If ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and the sick, is it not evil? Ye brought that which was torn, and the lame, and the sick: should I accept this of your hand? saith the LORD. But cursed be the deceiver, which hath in his flock a male, and voweth, and sacrificeth unto the Lord a corrupt thing: for I am a great King, saith the LORD of hosts, and my name is dreadful among the heathen," <390108>Malachi 1:8, 13, 14.
303
4. In our reasonable service, the best wherewith we can serve God consists in the intense, sincere actings of the faculties and affections of our minds, according unto their respective powers, through the use of the best assistance we can attain. And if we omit or forego, in any instance, the exercise of them according to the utmost of our present ability, we offer unto God the sick and the lame. If men can take it on themselves, in the sight of God, that the invention and use of set forms of prayer, and other the like outward modes of divine worship, are the best that he hath endowed them withal for his service, they are free from the force of this consideration.
5. There is no man but, in the use of the aids which God hath prepared for that purpose, is able to pray according to the will of God, and as he is in duty obliged, whether he pray by himself and for himself, or with others and for them also. There is not by these means perfection attainable in the performance of any duty, neither can all attain the same measure and degree u unto the usefulness of prayer and manner of praying; but every one may attain unto that wherein he shall be accepted with God, and according unto the duty whereunto he is obliged, whether personally or by virtue of any relation wherein he stands unto others. To suppose that God requireth duties of men which they cannot perform in an acceptable manner, by virtue and in the use of those aids which he hath prepared and promised unto that end, is to reflect dishonor on his goodness and wisdom in his commands. Wherefore, no man is obliged to pray, in any circumstances, by virtue of any relation or office, but he is able so to do according unto what is required of him; and what he is not able for he is not called unto.
6. We are expressly commanded to pray, but are nowhere commanded to make prayers for ourselves, much less for others. This is superadded, for a supposed conveniency, unto the light of nature and Scripture institution.
7. There is assistance promised unto believers to enable them to pray according unto the will of God ; there is no assistance promised to enable any to make prayers for others. The former part of this assertion is explained and proved in the ensuing discourse, and the latter cannot be disproved. And if it should be granted that the work of composing prayers for others is a good work, falling under the general aids of the Holy Spirit
304
necessary unto every good work whatever, yet are not those aids of the same kind and nature with his actual assistances in and unto prayer as he is the Spirit of grace and supplications: for in the use of those assistances by grace and gifts, every man that useth them doth actually pray, nor are they otherwise to be used; but men do not pray in the making and composing forms of prayer, though they may do so in the reading of them afterward.
8. Whatever forms of prayer were given out unto the use of the church by divine authority and inspiration, as the Lord's Prayer and the Psalms or Prayers of David, they are to have their everlasting use therein, according unto what they were designed unto. And be their end and use what it will, they can give no more warranty for human compositions unto the same end, and the injunction of their use, than for other human writings to be added unto the Scripture.
These and the like principles, which are evident in their own light and truth, will be of use to direct us in the argument in hand, so far as our present design is concerned therein; for it is the vindication of our own principles and practice that is principally designed, and not an opposition unto those of other men. Wherefore, as was before intimated, neither these principles nor the divine testimonies, which we shall more largely insist upon, are engaged to condemn all use of set forms of prayers as sinful in themselves, or absolutely unlawful, or such as so vitiate the worship of God as to render it wholly unacceptable in them that choose so to worship him; for God will accept the persons of those who sincerely seek him, though, through invincible ignorance, they may mistake in sundry things as unto the way and manner of his worship. And how far, as unto particular instances of miscarriage, this rule may extend he only knows, and of men, whatever they pretend, not one. And where any do worship God in Christ with an evidence of holy fear and sincerity, and walk in a conversation answerable unto the rule of the gospel, though they have manifold corruptions in the way of their worship, I shall never judge severely either of their present acceptance with God or of their future eternal condition. This is a safe rule with respect unto others: our own is, to attend with all diligence unto what God hath revealed concerning his worship, and absolutely comply therewith; without which we can neither please him nor come to the enjoyment of him.
305
I do acknowledge, also, that the general prevalency of the use of set forms of prayer of human invention in Christian assemblies for many ages (more than any other argument that is urged for their necessity) requires a tenderness in judgment as unto the whole nature of them, and the acceptance of their persons in the duty of prayer by whom they are used. Yet no consideration of this usage, seeing it is not warranted by the Scriptures, nor is of apostolical example, nor is countenanced by the practice of the primitive churches, ought to hinder us from discerning and judging of the evils and inconveniences that have ensued thereon, nor from discovering how far they are unwarrantable as unto their imposition. And these evils may be here a little considered.
The beginnings of the introduction of the use of set forms of prayer of human composition into the worship of the church are altogether uncertain, but that the reception of them was progressive, by new additions from time to time, is known to all; for neither Rome nor the present Roman Missal was built in a day. In that and the Breviaries did the whole worship of the church issue, at lease in these parts of the world. No man is so fond as to suppose that they were of one entire composition, the work of one age, of one man, or any assembly of men at the same time, unless they be so brutishly devout as to suppose that the Mass-book was brought from heaven unto the pope by an angel, as the Alcoran was to Mohammed. It is evident, indeed, that common people, at least of the communion of the papal church, do believe it to be as much of a divine original as the Scripture, and that on the same grounds of the proposal of it unto them, as the only means of divine worship, by their church. Hence is it unto them an idol. But it is well enough known how from small beginnings, by various accessions, it increased unto its present form and station. And this progress, in the reception of devised forms of prayer in the worship of the church carried along with it sundry pernicious concomitants, which we may briefly consider: --
First, in and by the additions made unto the first received forms, the superstitious and corrupt doctrines of the apostasy in several ages were insinuated into the worship of the church. That such superstitious and corrupt doctrines were gradually introduced into the church is acknowledged by all Protestants, and is sufficiently known; the supposition of it is the sole foundation of the Reformation. And by this
306
artifice of new additions to received forms, they were from time to time admitted into and stated in the worship of the church; by which principally to this very day they preserve their station in the minds of men. Were that foundation of them taken away, they would quickly fall to the ground. By this means did those abominations of transubstantiation and the sacrifice of the mass both leaven and poison the whole worship of the public assemblies, and imposed themselves on the credulity of the people. The disputes of speculative men, superstitious and subtile, about these things, had never infected the minds of the common people of Christians, nor ever been the means of that idolatry which at length spread itself over the whole visible church of these parts of the world, had not this device of prescribed forms of prayer, wherein those abominations were not only expressed but graphically represented and acted (so violently affecting the carnal minds of men superstitious and ignorant), imposed them on their practice, which gradually hardened them with an obdurate credulity; for although they saw no ground or reason doctrinally to believe what was proposed unto them about transubstantiation and the sacrifice of the mass, and might easily have seen that they were contradictory unto all the conductive principles of men and Christians, -- namely, faith, reason, and sense, -- yet they deceived themselves into an obstinate pretense of believing in the notion of [the] truth of what they had admitted in practice. Men, I say, of corrupt minds might have disputed long enough about vagrant forms, accidents without subjects, transmutation of substances without accidents, sacrifice bloody and unbloody, before they had vitiated the whole worship of the church with gross idolatry, had not this engine been made use of for its introduction, and the minds of men by this means been inveigled with the practice of it; but when the whole matter and means of it was gradually insinuated into, and at length comprised in, those forms of prayer which they were obliged continually to use in divine service, their whole souls became leavened and tainted with a confidence in and love unto these abominations.
Hence it was that the doctrines concerning the sacraments, and the whole worship of God in the church, as they became gradually corrupted, were not at once objectively and doctrinally proposed to the minds and considerations of men, to be received or rejected, according to the evidence they had of their truth or error (a method due to the constitution of our
307
nature), but gradually insinuated into their practice by additional forms of prayer, which they esteemed themselves obliged to use and observe. This was the gilding of the poisonous pill, whose operation, when it was swallowed, was to bereave men of their sense, reason, and faith, and make them madly avow that to be true which was contrary unto them all.
Besides, as was before intimated, the things themselves that were the groundwork of idolatry, -- namely, transubstantiation and the sacrifice of the mass, -- were so acted and represented in those forms of worship as to take great impression on the minds of carnal men, until they were mad on their idols; for when all religion and devotion is let into the soul by fancy and imagination, excited by outward spectacles, they will make mad work in the world, as they have done, and yet continue to do. But hereof I shall speak in the next place.
It had, therefore, been utterly impossible that an idolatrous worship should have been introduced into the church in general, had not the opinion of the necessity of devised forms of prayer been first universally received; at least, it had not been so introduced and so established as to procure and cause the shedding of the blood of thousands of holy persons for not complying with it. By this means alone was brought in that fatal engine of the church's ruin, from whose murderous efficacy few escaped with their lives or souls. Had all churches continued in the liberty wherein they were placed and left by our Lord Jesus Christ and his apostles, it is possible that many irregularities might have prevailed in some of them, and many mistakes been admitted in their practice; yet this monster of the mass, devouring the souls of the most, and drinking the blood of many, had never been conceived nor brought forth, at least not nourished into that terrible form and power wherein it appeared and acted for many ages in the world. And upon the account thereof it is not without cause that the Jews say that the Christians received their Tephilloth, or Prayer-books, from Armillus, -- that is, Antichrist.
It is true, that when the doctrine of religion is determined and established by civil laws, the laws of the nation where it is professed, as the rule of all outward advantages, liturgies composed in compliance therewithal are not so subject to this mischief; but this ariseth from that external cause alone. Otherwise, wherever those who have the ordering of these things do
308
deviate from the truth once received, as it is common for the most so to do, forms of prayers answerable unto those deviations would quickly be insinuated; and the present various liturgies that are amongst the several sorts of Christians in the world are of little other use than to establish their minds in their peculiar errors, which by this means they adhere unto as articles of their faith.
And hereby did God suffer contempt to be cast upon the supposed wisdom of men about his worship and the ways of it. They would not trust unto his institutions and his care of them, but did first put the ark into a cart, and then, like Uzzah, put forth a hand of force to hold it when it seemed to shake; for it is certain that, if not the first invention, yet the first public recommendation and prescription, of devised forms of prayer unto the practice of the churches, were designed to prevent the insinnation of false opinions and corrupt modes of worship into the public administrations. This was feared from persons infected with heresy that might creep into the ministry. So the orthodox and the Arians composed prayers, hymns, and doxologies, the one against the other, inserting in them passages confirming their own profession and condemning that of their adversaries. Now, however this invention might be approved whilst it kept within bounds, yet it proved the Trojan horse that brought in all evils into the city of God in its belly; for he who was then at work in the mystery of iniquity laid hold on the engine and occasion to corrupt those prayers which, by the constitution of them who had obtained power in them, the churches were obliged and confined unto. And this took place effectually in the constitution of the worship of the second race of Christians, or the nations that were converted unto the Christian faith after they had destroyed the western Roman empire. To speak briefly and plainly, it was by this means alone, -- namely, of the necessary use of devised forms of prayer in the assemblies of the church, and of them alone, -- that the mess, with its transubstantiation and sacrifice, and all the idolatrous worship wherewith they are accompanied, were introduced, until the world, inflamed with those idols, drenched itself in the blood of the saints and martyrs of Christ, for their testimony against these abominations. And if it had been sooner discovered that no church was intrusted with power from Christ to frame and impose such devised forms of worship as are not warranted by the Scripture, innumerable evils might
309
have been prevented: for, that there were no liturgies composed, no imposed use of them, in the primitive churches for some ages, is demonstratively proved with the very same arguments whereby we prove that they had neither the mass nor the use of images in their worship; for besides the utter silence of them in the apostolical writings, and those of the next ensuing ages, -- which is sufficient to discard their pretense unto any such antiqulty, -- there are such descriptions given of the practice of the churches in their worship as are inconsistent with them and exclusive of them; besides, they give such a new face to divine worship, so different from the portraiture of it delivered in the Scripture, as is hardly reconcilable thereunto, and so not quickly embraced in the church.
I do not say that this fatal consequence of the introduction of humanlydevised set forms of prayer in the worship of the church, in the horrible abuse made of it, is sufficient to condemn them as absolutely unlawful; for where the opinions leading unto such idolatrous practices are openly rejected and condemned, as was before intimated, there all the causes, means, and occasions of that idolatry may be taken out of them and separated from them, as it is in the liturgies of the reformed churches, whether imposed or left free; -- but it is sufficient to lay in the balance against that veneration which their general observance in many ages may invite or procure; and it is so also to warrant the disciples of Christ to stand fast in the liberty wherewith he hath made them free.
Another evil, which either accompanied or closely followed on the introduction of devised forms of prayer into the church, was a supposed necessity of adorning the observance of them with sundry arbitrary ceremonies. And this also in the end, as is confessed among all Protestants, increased superstition in its worship, with various practices leading unto idolatry. It is evident that the use of free prayer in church administrations can admit of no ceremonies but such as are either of divine institution, or are natural circumstances of the actions wherein the duties of worship do materially consist. Divine institution and natural light are the rules of all that order and decency which is needful unto it. But when these devised forms were introduced, with a supposition of their necessity, and sole use in the church in all acts of immediate worship, men quickly found that it was needful to set them off with adventitious ornaments. Hereon there was gradually found out, and prescribed unto
310
constant observation, so many outward postures and gestures, with attires, music, bowings, cringes, crossings, venerations, censings, altars, images, crucifixes, responds, alternatives, and such a rabble of other ceremonies, as rendered the whole worship of the church ludicrous, burdensome, and superstitious. And hereon it came to pass that he who is to officiate in divine service is obliged to learn and practice so many turnings and windings of himself, eastward and westward, to the altar, to the wall, to the people; so many gestures and postures, in kneeling, rising, standings, bowings, less and profound, secret and loud speakings, in a due observance of the interposition of crossings, with removals from one place to another, with provision of attires, in their variety of colors and respect to all the furniture of their altars, -- as are difficult to learn, and foolishly antic in their practice, above all the preparations of players for the stage. Injunctions for these and the like observances are the subject of the rubric of the Missal and the cautels of the Mass.
That these things have not only no affinity with the purity, simplicity, and spirituality of evangelical worship, but were invented utterly to exclude it out of the church and the minds of men, needs no proof unto any who ever read the Scrip. ture with due consideration. Nor is the office of the ministry less corrupted and destroyed by it; for besides a sorry cunning in this practice, and the reading of some forms of words in an accommodation unto these rites, there was little more than an easy good intention to do what he doth, and not the quite contrary, required to make any one man or woman (as it once at least fell out) to admimster in all sacred worship.
Having utterly lost the Spirit of grace and supplications, neglecting at best all his aids and assistances, and being void of all experience in their minds of the power and efficacy of prayer by virtue of them, they found it necessary by these means to set off and recommend their dead forms; for the lifeless carcass of their forms merely alone were no more meet to be esteemed prayer than a tree or a log was to be esteemed a god, before it was shaped, fashioned, gilded, and adorned. By this means they taught the image of prayer, which they had made, to speak and act a part to the satisfaction of the spectators; for the bare reading of a form of words, especially as it was ordered in an unknown tongue, could never have given the least contentment unto the multitude, had it not been set off with this
311
variety of ceremonies, composed to make an appearance of devotion and sacred veneration. Yet, when they had done their utmost, they could never equal the ceremonies and rites of the old temple-worship, in beauty, glory, and order; nor yet those of the heathen, in their sacred Eleusinian mysteries, for number, solemnity, gravity, and appearance of devotion. Rejecting the true glory of gospel-worship, which the apostle expressly declares to consist in the "administration of the Spirit," they substituted that in the room thereof which debased the profession of Christian religion beneath that of the Jews and Pagans, especially considering that the most of their ceremonies were borrowed of them or stolen from them. But I shall never believe that their conversion of the holy prayers of the church, by an open contempt of the whole work of the Spirit of God in them, into a theatrical, pompous observance of ludicrous rites and ceremonies, can give so much as present satisfaction unto any who are not given up to strong delusions to believe a lie. The exercise of ingrafted prevalent superstition will appease a natural conscience; outward forms and representations of things believed will please the fancy, and exercise the imagination; variety, and frequent changes of modes, gestures, and postures, with a sort of prayer always beginning and always ending, will entertain present thoughts and outward senses, so as that men, finding themselves by these means greatly affected, may suppose that they pray very well when they do nothing less: for prayer, consisting in a holy exercise of faith, love, trust, and delight in God, acting themselves in the representation of our wills and desires unto him, through the aid and assistance of the Holy Ghost, may be absent, where all these are most effectually present.
This also produced all the pretended ornaments of their temples, chapels, and oratories, by crucifixes, images, a multiplication of altars, with relics, tapers, vestments, and other utensils.
None of these things, whereby Christian religion is corrupted and debased, would ever have come into the minds of men, had not a necessity of their invention been introduced by the establishment of set forms of prayer, as the only way and means of divine worship; and wherever they are retained, proportionably unto the principles of the doctrine which men profess, some such ceremonies must be retained also. I will not, therefore, deny but that here lieth the foundation of all our present differences about
312
the manner of divine worship. Suppose a necessity of confining the solemn worship of the church unto set forms of prayer, and I will grant that sundry rituals and ceremonies may be well judged necessary to accompany their observance; for without them they will quickly grow obsolete and unsatisfactory. And if, on the other hand, free prayer in the church be allowed, it is evident that nothing but the grace and gifts of the Holy Ghost, with a due regard unto the decency of natural circumstances, is required in divine service, or can be admitted therein.
Neither yet is this consequent, how inseparable soever it seems from the sole public use of set forms of prayer in sacred administrations, pleaded to prove them either in themselves or their use to be unlawful. The design of this consideration is only to show that they have been so far abused, that they are so subject to be abused, and do so alway stand in need to be abused, that they may attain the ends aimed at by them, as much weakens the plea of the necessity of their imposition.
For this also is another evil that hath attended their invention. The guides of the church, after a while, were not contented to make use of humanlydevised forms of prayer, confining themselves unto their use alone in all public administrations, but, moreover, they judged it meet to impose the same practice on all whom they esteemed to be under their power. And this at length they thought lawful, yea, necessary to do on penalties, ecclesiastical and civil, and in the issue capital. When this injunction first found a prevalent entertainment is very uncertain. For the first two or three centuries there were no systems of composed forms of prayer used in any church whatever, as hath been proved. Afterward, when they began to be generally received, on such grounds and for such reasons as I shall not here insist on (but may do so in a declaration of "the nature and use of spiritual gifts, with their continuance in the church, and an inquiry into the causes of their decay" f14 ), the authority of some great persons did recommend the use of their compositions unto other churches, even such as had a mind to make use of them, as they saw good. But as unto this device of thdr imposition, confining churches not only unto the necessary use of them in general, hut unto a certain composition and collection of them, we are beholden for all the advantage received thereby unto the popes of Rome alone, among the churches of the second edition: for, from their own good inclination, and by their own authority, without the advice
313
of councils or pretense of traditions, -- the two Gorgons' heads whereby in other cases they frighten poor mortals, and turn them into stones, -- by various degrees they obtained a right to impose them, and did it accordingly; for when the use and benefit of them had been for a while pleaded, and thence a progress made unto their necessity, it was judged needful that they should be imposed on all churches and Christians by their ecclesiastical authority. But when afterward they had insinuated into them, and lodged in their bowels, the two great idols of transubstantiation and the unbloody sacrifice, not only mulcts personal and pecuniary, but capital punishments, were enacted and executed to enforce their observance. This brought fire and fagot into Christian religion, making havoc of the true church of Christ, and shedding the blood of thousands; for the martyrdom of all that have suffered death in the world for their testimony against the idolatries of the mass derives originally from this spring alone of the necessary imposition of complete liturgical forms of prayer; for this is the sole foundation of the Roman Breviary and Missal, which have been the Abaddons of the church of Christ in these parts of the world, and are ready once more to be so again. Take away this foundation, and they all fall to the ground. And it is worth consideration of what kind that principle is, which was naturally improved unto such pernicious effects, which quickly was found to be a meet and effectual engine in the hand of Satan to destroy and murder the servants of Christ.
Had the churches of Christ been left unto their primitive liberty under the enjoined duties of reading and expounding the Scripture, of singing psalms unto the praise of God, of the administration of the sacraments of baptism and the Lord's supper, and of diligent preaching the word, all of them with prayer, according unto the abilities and spiritual gifts of them who did preside in them, as it is evident that they were for some ages, it is impossible for any man to imagine what evils would have ensued thereon that might be of any consideration, in comparison of those enormous mischiefs which followed on the contrary practice. And as unto all the inconveniences which, as it is pretended, might ensue on this liberty, there is sufficient evangelical provision for their prevention or cure made in the gospel constitution and communion of all the true churches of Christ.
But this was not the whole of the evil that attended this imposition, for by this means all spiritual, ministerial gifts were caused to cease in the
314
church; for as they are talents given to trade withal, or manifestations of the Spirit given to profit or edify the church, they will not reside in any subject, they will not abide, if they are by any received, if they are not improved by continual exercise. We see every day what effects the contempt or neglect of them doth produce. Wherefore, this exercise of them being restrained and excluded by this imposition, they were utterly lost in the church, so that it was looked on as a rare thing for any one to be able to pray in the administration of divine worship, yea, the pretense of such an ability was esteemed a crime, and the exercise of it a sin scarce to be pardoned; yet do I not find it in any of the ancient canons reckoned among the faults for which a bishop or a presbyter was to be deposed. But that hereon arose, in those who were called to officiate in public assemblies, as unto the gifts which they had received for the edification of the church in divine administrations, that neglect which hath given a fatal wound unto the light and holiness of it, is openly evident; for when the generality of men of that order had provision of prayers made for them, which they purchased at an easy rate, or had them provided for them at the charge of the people, they were contented to be at rest, freed from that labor and travail of mind which are required unto the constant exercise and improvement of spiritual gifts. This imposition was the grave wherein they were buried; for at length, as it is manifest in the event, our Lord Jesus Christ being provoked with their sloth and unbelief, did withhold the communication of such gifts from the generality of those who did officiate in divine worship. And hereby they lost, also, one great evidence of the continuance of his mediatory life in heaven for the preservation of the church.
It is known that this was and is the state of things in the Roman church with reference unto their whole worship in their public assemblies; and, therefore, although they have indulged divers enthusiasts, whose revelations and actings, pretended from the Holy Spirit, have tended to the confirmation of their superstitions, and some of them have ventured at notions about mental prayer which they understand not themselves, yet as unto free prayer by the assistance of the Holy Ghost, in the church assemblies or otherwise, they were the first, and continue to be the fiercest opposers of it: and it is their interest so to be; for shake this foundation of the imposition of an entire system of humanly-clerked prayers for the
315
only way and means of the worship of the church, and the whole fabric of the mass, with all the weight of their religion (if vanity and imagination may be said to have any weight) which is laid thereon, will tumble into the pit from whence it came. And, therefore, I must here acquaint the reader that the first occasion of writing this discourse was the perusal of Mr Cressy's preface to his Church History, f15 wherein, out of a design to advance the pretended mental prayer of some of his enthusiasts, he reflects with much contumely and reproach upon that free praying by the aids of the Spirit of God which we plead for; and he will find that all his pretences are examined in the latter part of this discourse.
But notwithstanding these things, those of the Roman church do at this day boast themselves of their devotions in their prayers private and public, and have prevailed thereby on many, disposed unto a compliance with them by their own guilt, ignorance, and superstition. The vanity of their pretense hath been well detected, by evincing the idolatry whereby all or the most of their devotions are vitiated and rendered unacceptable. But this also is of weight with me, that the provision of the system and order of their whole devotion, and its exercise, are apparently composed and fitted unto the exclusion of the whole work of the Spirit of God in prayer; and yet do they continue under such an incredible delusion as to oppose, revile, and condemn the prayers of others who are not of their communion. on this consideration, that those who make them have not the Holy Spirit nor his aids, which are all confined unto their church! But if any society of men in the world maintaining the outward profession of Christian religion can do more to exclude the Holy Ghost and all his operations, in prayer and divine worship, than their church hath done, I shall acknowledge myself greatly mistaken. It is nothing but ignorance of him and his whole work, with all the ends for which he is promised unto the church (that I say not a hatred and detestation of them) that causeth any to embrace their ways of devotion.
But to return. The things pleaded for may be reduced unto the ensuing heads: --
1. No persons, no churches, are obliged, by virtue of any divine constitution, precept, or approved example, to confine themselves, in their public or private worship, unto set or humanly-devised forms of prayer. If
316
any such constitution, precept, or example can be produced (which hitherto hath not been done) it ought to be complied withal. And whilst others are left unto their liberty in their use, this is sufficient to enervate all pleas for their imposition.
2. There is a promise in the Scripture, there are many promises, made and belonging unto the church unto the end of the world, of the communication of the Holy Spirit unto it, as unto peculiar aids and assistance in prayer. To deny this, is to overthrow the foundation of the holiness and comfort of all believers, and to bring present ruin to the souls of men in distress.
3. It is the duty of believers to look after, to pray for, those promised aids and assistances in prayer. Without this all those promises are despised, and looked on as a flourish of words, without truth, power, or efficacy in them. But, --
4. This they are commanded to do, and have blessed experience of success therein. The former is plain in the Scripture, and the latter must be left unto their own testimony living and dying.
5. Beyond the divine institution of an the ordinances of worship in the church, with the determination of the matter and form which are essential unto them, contained in the Scripture, and a due attendance unto natural light in outward circumstances, there is nothing needful unto the due and orderly celebration of an public worship in its assembly. If any such thing be pretended, it is what Christ never appointed, nor the apostles ever practiced, nor the first churches after them, nor hath it any promise of acceptance.
6. For the preservation of the unity of faith, and the communion of churches among themselves therein, they may express an agreement, as in doctrine by a joint confession of faith, so in a declaration of the material and substantial parts of worship, with the order and method thereof; on which foundation they may in an things communicate with each other as churches, and in the practice of their members.
7. Whereas the differences about prayer under consideration concern Christian practice in the vitals of religion, great respect is to be had unto the experience of them that do believe, where it is not obstructed and clouded by prejudices, sloth, or adverse principles and opinions,
317
Therefore, the substance of the greatest part of the ensuing discourse consists principally in the declaration of those concernments of prayer which relate unto practice and experience. And hence it follows, --
8. That the best expedient to compose these differences amongst us, is for every one to stir up the gift and grace of God that is in him, and all of us to give up ourselves unto that diligence, frequency, fervency, and Perseverance in prayer which God requireth of us; especially in such a season as that wherein we live, -- a time wherein they, whoever they be, who trouble others may, for aught they know, be near unto trouble themselves. This will be the most effectual means to lead us an unto the acknowledgment of the truth, and without which an agreement in notions is of little use or value.
But, I confess, hopes are weak concerning the due application of this remedy unto any of our evils or distempers. The opinions of those who deny all internal, real, efficacious operations of the Holy Spirit on the souls of men, and deride all their effects, have so far diffused and riveted themselves into the minds of many that little is to be expected from a retreat unto those aids and reliefs. This evil in the profession of religion was reserved for these latter ages; for although the work and grace of the Holy Spirit in divine worship was much neglected and lost in the world, yet no instances can be given in ages past of such contempt cast upon all his internal grace and operations as now abounds in the world. If the Pelagians, who were most guilty, did fall into any such excesses, they have escaped the records and monuments that remain of their deportment. Bold efforts they are of atheistical inclinations in men openly avowing their own ignorance and utter want of all experience in things spiritual and heavenly. Neither doth the person of Christ or his office meet with better entertainment amongst many; and by some they have been treated with scurrility and blasphemy. In the meantime, the contests about communion with churches are great and fierce. But where these things are received and approved, those who live not on a traditionary faith will not forsake Christ and the gospel, or renounce faith and experience, for the communion of any church in the world.
But all flesh almost hath corrupted its way. The power of religion, and the experience of it in the souls of men, being generally lost, the profession of
318
it is of no great use, nor will long abide; yea, multitudes, all the world over, seem to be weary of the religion which themselves profess, so far as it is pleaded to be of divine revelation, be it true or false, unless it be where they have great secular advantages by their profession of it. There is no greater pretense of a flourishing state in religion than that of some churches of the Roman communion, especially one at this day; -- but if the account which is given us from among themselves concerning it be true, it is not much to be gloried in; for set aside the multitude of atheists, and scripturists, and avowed disbelievers of the supernatural mysteries of the gospel, and the herd that remains influenced into a hatred and persecution of the truth by a combination of men upholding themselves and their way by extravagant secular interests and advantages, is not very highly considerable, yea, their present height seems to be on a precipice. What inroads in other places, -- bold opinions concerning the authority of Scripture and the demonstration of it, the person and office of Christ, the Holy Spirit and all his operations, with the advancement of a pretense of morality in opposition to evangelical grace in its nature and efficacy, -- are made every day is known unto all who consider these things. And although the effects of this poison discover themselves daily, in the decays of piety, the increase of immoralities of all sorts, and the abounding of flagitious sins, exposing nations unto the high displeasure of God, yet the security of most in this state of things proclaims itself in various fruits of it, and can never be sufficiently deplored.
Whereas, therefore, one means of the preservation of the church, and its deliverance out of these evils, is a due attendance unto the discharge of this duty of prayer, the declaration of its nature, with a vindication of the springs and causes from whence it derives its efficacy, which are attempted in the ensuing discourse, may, I hope, through the blessing of God, he of some use unto such whose minds are sincere in their inquiries after truth.
319
CHAPTER 1.
THE USE OF PRAYER, AND THE WORK OF THE HOLY SPIRIT THEREIN.
THE works of the Spirit of God towards believers are either general, and not confined with a respect unto any one duty more than another, or particular, with respect unto some especial duty. Of the first sort are regeneration and sanctification, which, being common unto them all, are the general principles of all actings of grace or particular duties in them. But there are, moreover, sundry especial works or operations of this Holy Spirit in and towards the disciples of Christ, which, although they may be reduced unto the general head of sanctification, yet they fall under an especial consideration proper unto themselves. Of this sort is the aid or assistance which he gives unto us in our prayers and supplications.
I suppose it will be granted that prayer, in the whole compass and extent of it, as comprising meditation, supplication, praise, and thanksgiving, is one of the most signal duties of religion. The light of nature in its most pregnant notions, with its practical language in the consciences of mankind, concurs in its suffrage with the Scripture in this matter; for they both of them jointly witness that it is not only an important duty in religion, but also that without it there neither is nor can be the exercise of any religion in the world. Never any persons lived in the acknowledgment of a Deity, but under the conduct of the same apprehension they thought the duty of vows, prayers, and praises, incumbent on them, as they found occasion; yea, although they found out external, ceremonious ways of solemnizing their devotions, yet it was this duty of prayer alone which was their natural, necessary, fundamental acknowledgment of that Divine Being which they did own. Neither are there any considerable stories extant recording the monuments of the ancient heathen nations of the world, wherein (to the shame of degenerate Christianity it may be spoken) there are not more frequent accounts given of their sacred invocations and supplications unto their supposed gods than are to be found in any of the historical monuments and stories concerning the actions of Christian nations in these latter ages. This, therefore, is the most natural and most
320
eminent way and means of our converse with God, without which converse we have no present advantage above the beasts that perish but such as will turn unto our eternal disadvantage in that misery whereof they are incapable. This is the way whereby we exercise towards him all that grace which we do receive from him, and render him an acceptable acknowledgment of that homage and revenue of glory which w~ are never able to exhibit in their due kind and measure. Of what use and advantage the due performance of this duty is unto ourselves no man is able fully to express; every one can add somewhat of his own experience. But we need not insist on the commendation of prayer, for it will be said, "By whom was it ever discommended?"
And I wish I saw reason to acquiesce in that reply; for not only the practice of the most, but the declared opinions of many, do evidence that neither the excellency of this duty nor its necessity doth fred such acceptance and esteem in the minds of men as is pretended. But this being not my present design, I shall not farther insist upon it; for my purpose is not to treat of the nature, necessity, properties, uses, effects, and advantages, of this gracious duty, as it is the vital breath of our spiritual life unto God. Its original in the law of nature, as the first and principal means of the acknowledgment of a Divine Power, whereof the neglect is a sufficient evidence of practical atheism (for he that prayeth not says in his heart, "There is no God"); its direction in the Scripture, as to the rule, manner, and proper object of it; the necessity of its constant use and practice, both from especial commands and our state in this world, with the whole variety of inward and outward occasions that may befall us, or we may be exercised withal; arguments, motives, and encouragements unto constancy, fervency, and perseverance in the performance of the duty of it, with known examples of its mighty efficacy and marvellous success; the certain advantages which the souls of believers do receive thereby, in spiritual aids and supplies of strength, with peace and consolation; with sundry other of its concernments, although much treated of already by many, might yet be farther considered and improved. But none of these is my present design. The interest of the Holy Spirit of God by his gracious operations in it is that alone which I shall inquire into.
And it cannot be denied but that the work and actings of the Spirit of grace in and towards believers with respect unto the duty of prayer are more
321
frequently and expressly asserted in the Scripture than his operations with respect unto any other particular grace or duty whatever. If this should be called into question, the ensuing discourse, I hope, will sufficiently vindicate and confirm its truth. But hereby believers are instructed, as in the importance of the duty itself, so in the use and necessity of the aid and assistance of the Spirit of God in and unto the right discharge or performance of it; for where frequent plain revelations concur, in multiplied commands and directions, with continual experience, as it is with them in this case, their instruction is firm, and in a way of being fixed on their minds. As this rendereth an inquiry hereinto both necessary and seasonable, (for what can be more so than that wherein the spiritual life and comfort of believers are so highly concerned, and which exhibiteth unto us so gracious a condescension of divine love and goodness?) so, moreover, the opposition that is made in the world against the work of the Spirit of God herein, above all other his operations, requires that something be spoken in the vindication of it.
But the enmity hereunto seems to be peculiar unto these latter ages, I mean among such as pretend unto any acquaintance with these things from the Scripture. It will be hard to find an instance in former ages of any unto whom the Spirit of God, as a Spirit of grace and supplication, was a reproach. But as now the contradiction herein is great and fierce, so is there not any difference concerning any practical duty of religion wherein parties at variance are more confident and satisfied in and about their own apprehensions than they are who dissent about the work of the Spirit of God in our prayers and supplications; for those who oppose what is ascribed by others unto him herein are not content to deny and reject it, and to refuse a communion in the faith and practice of the work so ascribed unto him, but, moreover, such is the confidence they have in their conceptions, that they revile and speak evil contemptuously and despitefully of what they do oppose. Hence ability to pray, as is pleaded, by the assistance of the Holy Ghost is so far from being allowed to be a gift, or a grace, or a duty, or any way useful among men, that it is derided and scorned as a paltry faculty, fit to be exploded from among Christians; and at length it is traduced as an invention and artifice of the Jesuits, to the surprisal and offense of many sober persons; the unadvisedness of which insinuation the ensuing discourse will manifest.
322
Others, again, profess that of all the privileges whereof they are made partakers in this world, of all the aids, assistances, or gifts which they receive from or by the Spirit of God, that which he communicates and helps them withal in their prayers and supplications is the most excellent and inestimable; and herein they have, living and dying, in all troubles, distresses, temptations, and persecutions, such assurance and satisfaction in their minds, as that they are not in the least moved with all the scorn and contempt that are cast upon their profession and practice in the exercise of the gift which they have received, but rather judge that they contract the guilt of great sin to themselves by whom this work of the Spirit is reproached. Hence I know not any difference about religious things that is managed with greater animosities in the minds of men and worse consequents than this which is about the work of the Spirit of God in prayer; which, indeed, is the hinge on which all other differences about divine worship do turn and depend. It may, therefore, be well worth our while, yea, it is our duty, sedately and diligently to inquire into what the Scripture teacheth us in this matter; wherein we must acquiesce, and whereby all experiences on the one side or the other must be tried and regulated. Two things, therefore, I do propose unto myself in the ensuing discourse, concerning both which I shall plainly and briefly endeavor the satisfaction of indifferent and unprejudiced readers; -- and these are, first, To evince that there is promised and actually granted an especial work of the Spirit of God in the prayers or praises of believers under the New Testament; secondly, To declare the nature of that work, wherein it doth consist, or the manner of the operation of the Holy Spirit therein. And if in these things no impression can be made on the minds of men possessed with those mighty prejudices which reject their very proposal and all consideration of them with contempt, yet it may be of use unto them who, being not biassed with the undue love or hatred of parties of men, nor elated with high valuations of their own conceptions above those of others, whom they think they have reason if not to hate, yet to scorn, do sincerely desire to live unto God, and to prefer the performance of their duty unto all other considerations, endeavoring to subdue their inclinations and affections thereunto. Nor do I desire more of any reader but that he will grant that he is herein conversant about things which will have an influence into his everlasting account.
323
CHAPTER 2.
<381210>ZECHARIAH 12:10 OPENED AND VINDICATED.
THE especial promise of the administration of the Spirit of God unto the end under consideration is that which I shall lay as the foundation of the ensuing discourse. <381210>Zechariah 12:10,
"I will pour upon the house of David, and upon the inhabitants of Jerusalem, the Spirit of grace and of supplications."
The Spirit here promised is the Spirit of God, "the Holy Spirit," with respect unto the especial end for which he is promised. And the manner of his administration in the accomplishment of the promise is expressed by yTikp] v' w; ], "I will pour out." The same word is used to the same purpose, <263929>Ezekiel 39:29, <290228>Joel 2:28, as are also other words of the same importance, which we render by "pouring out," as <200123>Proverbs 1:23; Isaiah, 32:15, 44:3, 52:15.
1. Two things have been elsewhere declared concerning this expression, applied unto the communication of the Holy Ghost: --
(1.) That a plentiful dispensation of him unto the end for which he is promised, with respect unto a singular and eminent degree in his operations, is intended therein. The apostle expresseth this word, or the accomplishment of what is promised in it, by ejxe>ceen plousi>wv, Titus 3:6, "he hath richly," or abundantly, "poured out his Spirit." Not, therefore, a mere grant and communication of the Spirit, but a plentiful effusion of him, is intended; which must have some eminent effects as pledges and tokens thereof, for it is absurd to speak of a "plentiful, abundant effusion," with degrees above what was before granted, and yet there be no certain ways or means whereby it may be evidenced and demonstrated. The Spirit, therefore, is so promised in this place as to produce some notable and peculiar effects of his communication.
(2.) That this promise is peculiar unto the days of the gospel; I mean, every promise is so where mention is made of pouring out the Spirit on men; which may be evinced by the consideration of every place where this
324
expression is used. But in this place it is most unquestionable, the immediate effect of it being a looking unto Christ as he was pierced. And it may be yet farther observed, that there is a tacit comparison in it with some other time or season, or some other act of God, wherein or whereby he gave his Spirit before, but not in that way, manner, or measure that he now promiseth to bestow him. Of the whole of these observations, Didymus gives us a brief account, De Spir. Sanc. 1:1:
"Significat autem effusionis verbum, largam, et divitem muneris abundantiam; itaque cure unus quis alicubi, aut duo Spiritum Sanctum accipiunt, non dicitur, `Effundam de Spiritu meo,' sed tunc, quando in universas gentes munus Spiritus Sancti redundaverit."
2. Those unto whom he is thus promised are "the house of David, and the inhabitants of Jerusalem," -- that is, the whole church, expressed in a distribution into the ruling family and the body of the people under their rule. And the family of David, which was then in supreme power among the people in the person of Zerubbabel, is expressly mentioned for three reasons: --
(1.) Because the faithfulness of God in his promises was concerned in the preservation of that family, whereof the Messiah was to spring, Christ himself being thereby, in the rule of the church, typed out in an especial manner.
(2.) Because all the promises in a peculiar manner were first to be fulfilled in the person of Christ, so typed by David and his house. On him the Spirit, under the New Testament, was first to be poured out in all fullness; and from him to be communicated unto others.
(3.) It may be to denote the especial gifts and graces that should be communicated unto them who were to be employed in the rule and conduct of the church under him, the king and head thereof. And "the inhabitants of Jerusalem" is a phrase expressive of the whole church, because that was the seat of all their public ordinances of worship. See Psalm 122. Wherefore, the whole spiritual church of God, all believers, are the object of this promise, as represented in the "house of David and the inhabitants of Jerusalem."
325
3. The especial qualifications of the promised Spirit are two; for, --
(1.) He is to be ãje jW' r, a "Spirit of grace." ^je which the Greek constantly renders car> iv, and we from the Latin gratia, "grace," is derived from ^n'j;, as is also the following word, which signifies to "have mercy," or "compassion," to be "gracious;" as all the words whereby God's gracious dealings with sinners [are expressed] in the Hebrew do include the signification of pity, compassion, free goodness, and bounty. And it is variously used in the Scripture: sometimes for the grace and favor of God, as it is the fountain of all gracious and merciful effects towards us, <450107>Romans 1:7, 4:16, <450502>5:2,15,20, 6:1, <451105>11:5; 1<460103> Corinthians 1:3; and in other places innumerable; -- and sometimes for the principal effect thereof, or the gracious favor of God whereby he accepts us in Christ, <490205>Ephesians 2:5; 2<530112> Thessalonians 1:12; which is the grace the apostle prays for in the behalf of the church, <451620>Romans 16:20; 1<461623> Corinthians 16:23. And sometimes it is applied unto the favor of men, and acceptation with them, called the "finding grace" or "favor" in the sight of any, <013904>Genesis 39:4,21; 1<090226> Samuel 2:26; <200304>Proverbs 3:4; <170215>Esther 2:15,17, 5:2; <420252>Luke 2:52; <440433>Acts 4:33; -- and sometimes for the free effectual efficacy of grace in those in whom it is, <441426>Acts 14:26; 1<461510> Corinthians 15:10; 2<471209> Corinthians 12:9; -- and sometimes for our justification and salvation by the free grace or favor of God in Christ, <430117>John 1:17; 1<600113> Peter 1:13; -- for the gospel itself, as the instrument of the declaration and communication of the grace of God, 2<470601> Corinthians 6:1; <490302>Ephesians 3:2; <510106>Colossians 1:6; Titus 2:11; -- for the free donation of the grace and gifts of the Spirit, <430116>John 1:16; <490407>Ephesians 4:7. And many other significations it hath, which belong not unto our purpose.
Three things may be intended in this adjunct of grace.
[1.] A respect of the sovereign cause of his dispensation, which is no other but the mere grace of God. He may be called a "Spirit of grace," because his donation is an effect of grace, without the least respect unto any desert in those unto whom he is given. This reason of the appellation is declared, <560304>Titus 3:4-7. The sole cause and reason, in opposition unto our own works or deservings, of the pouring out of the Spirit upon us, is the love and kindness of God in Jesus Christ; whence he may be justly called a "Spirit of grace."
326
[2.] Because he is the author of all grace in and unto them on whom he is poured out; so God is called the "God of all grace," because he is the fountain and author of it. And that the Holy Spirit is the immediate efficient cause of all grace in us hath been elsewhere proved, both in general and in the principal instances of regeneration and sanctification; and it shall be yet farther confirmed in what doth ensue.
[3.] ^je is commonly used for that grace or favor which one hath with another: "Let me find grace in thy sight;" as in the instances before quoted. And so the Spirit also may be called a "Spirit of grace," because those on whom he is poured out have grace and favor with God; they are gracious with him, as being "accepted in the Beloved," <490106>Ephesians 1:6. Whereas, therefore, all these concur wherever this Spirit is communicated, I know no reason why we may not judge them all here included, though that in the second place be especially intended. The Spirit is promised to work grace and holiness in all on whom he is bestowed.
(2.) He is, as thus poured out, a "Spirit µyniWnj}t', of supplications;" that is, of prayer for grace and mercy. The word is formed from ^nj' ;, as the other, to be gracious or merciful, and, expressing our act towards God, it is prayer for grace, -- supplication;' and it is never used but to express vocal prayer, either in the assemblies of the people of God or by private persona "Hearken to the voice of my supplications," is rendered by the apostle Paul ikJ ethri>av, <580507>Hebrews 5:7; in which place alone in the Scripture that word is used. Originally it signifies a bough or olive-branch wrapped about with wool or bays, or something of the like nature, which those carried in their hands and lifted up who were suppliants unto others for the obtaining of peace or the averting of their displeasure. Hence came the phrase of velamenta proeferre, to hold out such covered branches. So Livy, De Bel. Punic., lib. 24 cap. 30, "Ramos oleae, ac velamenta alia supplicantium porrigentes, orare, ut reciperent sese;" -- "Holding forth olive-branches, and other covered tokens used by suppliants, they prayed that they might be received" into grace and favor. Which custom Virgil declares in his AEneas addressing himself to Evander: --
"Optime Grajugenum, cui me fortuna precari Et vitta comptos voluit praetendere ramos" -- Virg. AEn. 8:127.
327
And they called them ikJ ethrio> uv zallou>v, "branches of supplication," or prayer. And they constantly called those prayers which they made solemnly unto their gods, supplicia and supplications, Liv., lib. 10 cap. 23, "Eo anno prodigia multa fuerunt: quorum averruncandorum causua supplicationes in biduum senatus decrevit;" a form of which kind of prayer we have in Cato, De Re Rustica, cap. 13, "Mars pater te precor quaesoque ut calamitates -- --."
Some render µyniWnj}t' by miserationes or lamentationes, and interpret it of men's bemoaning themselves in their prayers for grace and mercy, -- which in the issue varies not from the sense insisted on; but whereas it is derived from ^n'j; which signifies to be merciful or gracious, and expresses an act of ours towards God, it can properly signify nothing but supplications for mercy and grace, nor is it otherwise used in the Scripture. See Job<184103> 41:3; <201823>Proverbs 18:23; <270903>Daniel 9:3; <243109>Jeremiah 31:9; 2<140621> Chronicles 6:21; <240321>Jeremiah 3:21; <192802>Psalm 28:2,6, 31:22, 116:1, 130:2, 140:6, 143:1; <270918>Daniel 9:18,23; <198606>Psalm 86:6; which are all the places, besides this, where the word is used; in all which it denotes deprecation of evil and supplication for grace, constantly in the plural number, to denote the earnestness of men.
µyniWnj}t', therefore, are properly supplications for grace and mercy, for freedom and deliverance from evil, put by a synecdoche for all sorts of prayer whatever. We may, therefore, inquire in what sense the Holy Spirit of God is called a "Spirit of supplications," or what is the reason of this attribution unto him. And he must be so either formally or efficiently, either because he is so in himself or unto us. If in the former way, then he is a Spirit who himself prayeth, and, according to the import of those Hebraisms, aboundeth in that duty. As a "man of wickedness," <235507>Isaiah 55:7, or a "man of blood," is a man wholly given to wickedness and violence; so, on the other hand, a "Spirit of supplications" should be a Spirit abounding in prayer for mercy and the diverting of evil, as the word imports. Now, the Holy Ghost cannot be thus a Spirit of supplication, neither for himself nor us. No imagination of any such thing can be admitted with respect unto himself without the highest blasphemy. Nor can he in his own person make supplications for us; for besides that any such interposition in heaven on our behalf is in the Scripture wholly
328
confined unto the priestly office of Christ and his intercession, all prayer, whether oral or interpretative only, is the act of a nature inferior unto that which is prayed unto. This the Spirit of God hath not; he hath no nature inferior unto that which is divine. We cannot, therefore, suppose him to be formally a Spirit of supplication, unless we deny his deity. He is so, therefore, efficiently with respect unto us, and as such he is promised unto us. Our inquiry, therefore, in general, is how or in what sense he is so. And there are but two ways conceivable whereby this may be affirmed of him: --
[1.] By working gracious inclinations and dispositions in us unto this duty;
[2.] By giving a gracious ability for the discharge of it in a due manner. These, therefore, must belong unto and do comprise his efficiency as a Spirit of supplication.
Both of them are included in that of the apostle, "The Spirit itself maketh intercession for us," <450826>Romans 8:26. Those who can put any other sense on this promise may do well to express it. Every one consistent with the analogy of faith shall be admitted, so that we do not judge the words to be void of sense and to have nothing in them. To deny the Spirit of God to be a Spirit of supplication in and unto believers is to reject the testimony of God himself.
By the ways mentioned we affirm that he is so, nor can any other way be assigned.
[1.] He is so by working gracious inclinations and dispositions in us unto this duty. It is he who prepareth, disposeth, and inclineth the hearts of believers unto the exercise thereof with delight and spiritual complacency. And where this is not, no prayer is acceptable unto God. He delights not in those cries which an unwilling mind is pressed or forced unto by earthly desires, distress, or misery, <590403>James 4:3. Of ourselves, naturally, we are averse from any converse and intercourse with God, as being alienated from living unto him by the ignorance and vanity of our minds.
And there is a secret alienation still working in us from all duties of immediate communion with him It is he alone who worketh us unto that frame wherein we pray continually, as it is required of us; our hearts being
329
kept ready and prepared for this duty on all occasions and opportunities, being in the meantime acted and steered under the conduct and influence of those graces which are to be exercised therein. This some call the "grace of prayer" that is given us by the Holy Ghost, as I suppose improperly, though I will not contend about it; for prayer absolutely and formally is not a peculiar grace distinct from all other graces that are exercised in it, but it is the way and manner whereby we are to exercise all other graces of faith, love, delight, fear, reverence, self-abasement, and the like, unto certain especial ends. And I know no grace of prayer distinct or different from the exercise of these graces. It is, therefore, a holy commanded way of the exercise of other graces, but not a peculiar grace itself. Only, where any person is singularly disposed and devoted unto this duty, we may, if we please, though improperly, say that he is eminent in the grace of prayer. And I do suppose that this part of his work will not be denied by any, no, not that it is intended in the promise. If any are minded to stand at such a distance from other things which are ascribed unto him, or have such an abhorrenc of allowing him part or interest in our supplications as that we may in any sense be said to pray in the Holy Ghost, that they will not admit of so much as the work of his grace, and that wrought in believers by virtue of this promise, they will manage an opposition unto his other actings at too dear a rate to be gainers by it.
[2.] He is so by giving an ability for prayer, or communicating a gift unto the minds of men, enabling them profitably unto themselves and others to exercise all his graces in that especial way of prayer. It will be granted afterward that there may be a gift of prayer used where there is no grace in exercise, nor perhaps any to be exercised, -- that is, as some improperly express it, "the gift of prayer, where the grace of prayer is not;" but in declaring how the Spirit is a Spirit of supplication, we must take in the consideration of both. He both disposeth us to pray, that is, to the exercise of grace in that especial way, and enableth us thereunto. And where this ability is wholly and absolutely wanting, or where it is rejected or despised, although he may act and exercise those very graces which are to be exercised in prayer, and whose exercise in that way is commonly called the "grace of prayer," yet this work of his belongs unto the general head of sanctification, wherein he preserves, excites, and acts all our graces, and not unto this especial work of prayer, nor is he a Spirit of
330
supplication therein. He is, therefore, only a Spirit of supplication, properly, as he communicates a gift or ability unto persons to exercise all his graces in the way and duty of prayer. This is that which he is here promised for, and promised to be poured out for; that is, to be given in an abundant and plentiful manner. Wherever he is bestowed in the accomplishment of this promise, he both disposeth the hearts of men to pray and enableth them so to do. This ability, indeed, he communicates in great variety, as to the degrees of it, and [as to its] usefulness unto others in its exercise, but he doth it unto every one so far as is necessary unto his own spiritual concernments, or the discharge of his duty towards God and all others. But whereas this assertion contains the substance of what we plead for, the farther confirmation of it must be the principal subject of the ensuing discourse.
That this is the sense of the place, and the mind of the Holy Ghost in the words, needs no other demonstration but that it is expressive of their proper signification, neither can any other sense tolerably be affixed on them. To deny the Holy Spirit to be denominated a Spirit of supplication, because he inclineth, disposeth, and enableth them to pray unto whom he is promised, and on whom he is bestowed as such, is to use a little too much liberty in sacred things.
A learned man of late, out of hatred unto the Spirit of prayer, or prayer as his gift, hath endeavored to deprive the church of God of the whole benefit and comfort of this promise (Amyrald. Praefat. in Psal.); for he contends that it belong not unto the Christian church, but unto the Jews only. Had he said it belonged unto the Jews in the first place who should be converted unto Christ, he had not gone so wide from the truth nor from the sense of other expositors, though he had said more than he could prove. But to suppose that any grace, any mercy, any privilege by Jesus Christ, is promised unto the Jews, wherein Gentile believers shall be no sharers, that they should not partake of the same kind, whoever hath the prerogative as to degrees, is fond and impious; for if they also are children of Abraham, if the blessing of faithful Abraham do come upon them also, if it is through them that he is the heir of the world, his spiritual seed inhabiting it by right in all places, then unto them do all the promises belong that are made unto him and his seed. And whereas most of the "exceeding great and precious promises" of the Old Testament are made to
331
Jacob and Israel, to Jerusalem and Zion, it is but saying that they are all confined unto the Jews, and so at once to despoil the church of God of all right and title to them; which impious folly and sacrilege hath been by some attempted. But whereas all the promises belong unto the same covenant, with all the grace contained in them and exhibited by them, whoever is interested by faith in that covenant is so in all the promises of God that belong thereunto, and hath an equal right unto them with those unto whom they were first given. To suppose, now that the Jews are rejected for their unbelief, that the promises of God made unto them whilst they stood by faith are ceased and of no use, is to overthrow the covenant of Abraham, and, indeed, the whole truth of the New Testament. But the apostle assures us that "all the promises of God in Christ are yea, and in him Amen, unto the glory of God by us;" that is, in their accomplishment in us and towards us, 2<470120> Corinthians 1:20. So, also, he positively affirms that all believers have received those promises which originally were made unto Israel 2<470616> Corinthians 6:16-18, 7:1. And not only so, but he declareth also that the promises which were made of old unto particular persons on especial occasions, as to the grace, power, and love contained in them and intended by them, do yet belong unto all individual believers, and are applicable by them unto all their especial occasions, <581305>Hebrews 13:5,6. And their right unto or interest in all the promises of God is that which those who are concerned in the obedience of faith would not forego for all that this world can supply them withal. This, therefore, is only a particular instance of the work and effect of the Spirit, as he is in general promised in the covenant. And, as we have declared, the promises of him as a Spirit of grace and holiness in the covenant belong unto the believers of the Gentiles also. If they do not, they have neither share nor interest in Christ; which is a better plea for the Jew than this peculiar instance will afford. But this promise is only an especial declaration of what in one case this Spirit shall do, who is promised as a Spirit of grace and holiness in the covenant. And, therefore, the author of the evasion, suspecting that the fraud and sacrilege of it would be detected, betakes himself to other subterfuges, which we shall afterward meet with, so far as we are concerned.
It may be more soberly objected, "That the Spirit of grace and supplication was given unto believers under the Old Testament; and,
332
therefore, if there be no more in it, if some extraordinary gift be not here intended, how comes it to be made an especial promise with respect unto the times of the New Testament? It may, therefore, be supposed that not the ordinary grace or gift of prayer, which believers, and especially the officers of the church, do receive, but some extraordinary gift bestowed on the apostles and first converts to the church, is here intended. So the prophecy concerning the effusion of the Spirit on all sorts of persons, <290228>Joel 2:28-32, is interpreted by Peter, and applied unto the sending of the Holy Ghost in miraculous gifts on the day of Pentecost, <440215>Acts 2:1521."
Ans. 1. I have elsewhere already, in general, obviated this objection by showing the prodigious folly of that imagination, that the dispensation of the Spirit is confined unto the first times of the gospel; whereof this objection is a branch, as enmity unto the matter treated of is the occasion of the whole.
2. We nowhere find grace and prayer, the things here promised, to be reckoned among the extraordinary gifts of the Spirit under the New Testament. Prayer, indeed, in an unknown tongue was so; but prayer itself was not so, no more than grace; which if it were, the whole present church is graceless.
3. The promise in Joel had express respect unto the extraordinary gifts of prophecy and visions, and therefore had its principal accomplishment on the day of Pentecost. This promise is quite of another nature.
4. That which is necessary for and the duty of all believers, and that always, is not an extraordinary gift, bestowed on a few for a season. Now, if there are any who think that grace and prayer are not necessary unto all believers, or that they may have abilities, and exercise them, without any aid of the Holy Spirit, I will not at present contend with them; for this is not a place to plead with those by whom the principles of the Christian faith are denied. Divine commands are the rule of our duty, not man's imaginations.
5. If this be not an especial promise of the New Testament, because the matter of it, or grace promised, was in some degree and measure enjoyed under the Old, then is there no promise made with respect unto that scion;
333
for the saints under the Old Testament were really made partakers of all the same graces with those under the New. Wherefore,
6. Two things are intended in the promise with respect unto the times of the gospel: --
(1.) An application and enlargement of this grace or favor, as unto the subjects of it extensively. It was under the Old Testament confined unto a few, but now it shall be communicated unto many, and diffused all the world over. It shall be so poured out as to be shed abroad, and imparted thereby unto many. That which before was but as the watering of a garden by an especial hand is now as the clouds pouring themselves forth on the whole face of the earth.
(2.) An increase of the degrees of spiritual abilities for the performance of it, Titus 3:5,6. There is now a rich communication of the Spirit of grace and prayer granted unto believers in comparison of what was enjoyed under the Old Testament. This the very nature of the dispensation of the gospel, wherein we receive from Jesus Christ "grace for grace," doth evince and confirm. I suppose it needless to prove that, as unto all spiritual supplies of grace, there is brought in an abundant administration of it by Jesus Christ, the whole Scripture testifying unto it.
There were, indeed, under the Old Testament, prayers to and praises of God dictated by a Spirit of prophecy, and received by immediate divine revelation, containing mysteries for the instruction of the church in all ages. These prayers were not suggested unto them by the aid of the Spirit as a Spirit of supplication, but dictated in and to them by the Spirit as a Spirit of prophecy. Nor did they themselves comprehend the mind of the Holy Spirit in them fully, but inquired diligently thereinto, as into other prophecies given out by the Spirit of Christ which was in them, 1<600110> Peter 1:10-12; -- an instance whereof we may have in Psalm 22; a prayer it is with thanksgiving from first to last. Now, although David, unto whom it was given by inspiration, might find in his own condition things that had some low and mean resemblance of what was intended in the words suggested unto him by the Holy Spirit, as he was a type of Christ, yet the depth of the mysteries contained therein, the principal scope and design of the Holy Ghost, was in a great measure concealed from himself, and much more from others. Only it was given out unto the church by immediate
334
inspiration, that believers might search and diligently inquire into what was signified and foretold therein; that so thereby they might be gradually led into the knowledge of the mysteries of God, according as he was pleased graciously to communicate of his saving light unto them. But withal it was revealed unto David and the other prophets, that in these things "they did not minister unto themselves, but unto us," as having mysteries in them which they could not, which they were not to comprehend. But as this gift is ceased under the New Testament, after the finishing of the canon of the Scripture, nor is it by any pretended unto, so was it confined of old unto a very few inspired persons, and belongs not unto our present inquiry; for we speak only of those things which are common unto all believers, and herein a preference must in all things be given unto those under the New Testament.
If, therefore, it could be proved, which I know it cannot be, that the generality of the church under the Old Testament made use of any forms of prayers, as mere forms of prayer, without any other end, use, or mystical instruction (all which concurred in their prophetical composures), for the sole end of prayer, yet would it not, whatever any pretend or plead, thence follow that believers under the New Testament may do the same, much less that they may be obliged always so to do; for there is now a more plentiful and rich effusion of the Spirit of grace and supplication upon them than was upon those of old. And as our duty is to be regulated by God's commands, so God's commands are suited unto the dispensation of his grace. For persons under the New Testament, who are commanded to pray, not to make use constantly in their so doing of the gifts, aids, and assistances of the Spirit, which are peculiarly dispensed and communicated therein, on pretense of what was done under the Old, is to reject the grace of the gospel, and to make themselves guilty of the highest ingratitude. Wherefore, although we may and ought to bear with them who, having not received any thing of this promised grace and assistance, nor believing there is any such thing, do plead for the use of forms of prayer to be composed by some and read by others or themselves, and that only, in the discharge of this duty; yet such as have been made partakers of this grace, and who own it their duty constantly to use and improve the promised aids of the Spirit of God, will be careful not
335
to admit of any such principles or practice as would plainly annihilate the promise.
Thus much, then, we may suppose ourselves to have obtained in the consideration of this testimony, That God hath promised under the New Testament to give unto believers, in a plentiful manner or measure, the Spirit of grace and of supplications, or his own Holy Spirit, enabling them to pray according to his mind and will. The way and manner of his work therein shall be afterward declared. And it may suffice to oppose, in general, this one promise unto the open reproaches and bold contempts that are by many cast on the Spirit of prayer; whose framers, unless they can blot this text out of the Scripture, will fail at last in their design. We shall not, therefore, need to plead any other testimony to the same purpose in the way of promises. Only we may observe, that this being expressly assigned as a part of the gracious work of the Holy Spirit, as promised under the New Testament, there is no one promise to that purpose wherein this grace is not included; therefore, the known multiplication of them addeth strength unto our argument.
336
CHAPTER 3.
<480406>GALATIANS 4:6 OPENED AND VINDICATED.
THE next general evidence given unto the truth under consideration is the account of the accomplishment of this promise under the New Testament, where also the nature of the operation of the Holy Spirit herein is in general expressed; and this is <480406>Galatians 4:6,
"Because ye are sons, God hath sent forth the Spirit of his Son into your hearts, crying, Abba, Father."
An account, as was said, is here given of the accomplishment of the promise before explained; and sundry things may be considered in the words: --
First, The subjects on whom he is bestowed, and in whom he worketh, are believers, or those who by the Spirit of adoption are made the children of God. We receive the adoption of sons; and because we are sons, he sendeth his Spirit into our hearts. And this privilege of adoption we obtain by faith in Christ Jesus: <430112>John 1:12,
"As many as received him, to them gave he power to become the sons of God, even to them that believe on his name."
Secondly, there is an especial appellation or description of the Spirit as promised and given unto this purpose, -- he is the "Spirit of the Son." That the original ground and reason hereof is his eternal relation to the Son, as proceeding from him, hath been elsewhere evinced; but there is something more particular here intended. He is called the "Spirit of the Son" with respect unto his communication to believers. There is, therefore, included herein that especial regard unto Jesus Christ the Son of God which is in the work mentioned, as it is an evangelical mercy and privilege. He is, therefore, called the "Spirit of the Son," not only because of his eternal procession from him, but, --
1. Because he was in the first place given unto him, as the head of the church, for the unction, consecration, and sanctification of his human
337
nature. Here he laid the foundation, and gave an example of what he was to do in and towards all his members.
2. It is immediately from and by him that he is communicated unto us, and that two ways: --
(1.) Authoritatively, by virtue of the covenant between the Father and him, whereon, upon his accomplishment of the work of the mediation in a state of humiliation, according to it, he "received the promise of the Holy Ghost;" that is, power and authority to bestow him on whom he would, for all the ends of that mediation, <440233>Acts 2:33, 5:32.
(2.) Formally, in that all the graces of the Spirit are derived unto us from him, as the head of the church, as the spring of all spiritual life, in whom they were all treasured and laid up unto that purpose, <510119>Colossians 1:19, 2:19; <490416>Ephesians 4:16; Co1ossians 3:1-4.
Secondly, The work of this Spirit in general, as bestowed on believers, is partly included, partly expressed, in these words. In general (which is included) he enables them to behave themselves suitably unto that state and condition whereinto they are taken upon their faith in Christ Jesus. They are made children of God by adoption, and it is meet they be taught to carry themselves as becomes that new relation. "Because ye are sons, he hath given you the Spirit of his Son;" without which they cannot walk before him as becometh sons He teacheth them to bear and behave themselves no longer as foreigners and strangers, nor as servants only, but as "children" and "heirs of God," <450815>Romans 8:15,17. He endoweth them with a frame and disposition of heart unto holy, filial obedience; for as he takes away the distance, making them to be nigh who were aliens and far from God, so he removes that fear, dread, and bondage, which they are kept in who are under the power of the law: 2<550107> Timothy 1:7, "God hath not given us the spirit of fear; but of power, and of love, and of a sound mind;" not "the spirit of fear," or a "spirit of bondage unto fear," as <450815>Romans 8:15, -- that is, in and by the efficacy of the law, filling our minds with dread, and such considerations of God as will keep us at a distance from him. But he is in the sons, on whom he is bestowed, a Spirit of power, strengthening and enabling them unto all duties of obedience. This Pneum~ a dunam> ewv is that whereby we are enabled to obedience, which the apostle gives thanks for, 1<540112> Timothy 1:12, Ca>rin ec] w tw|~
338
enj dunamw>santi> me Cristw|~, "To Christ that enableth me;" that is, by his Spirit of power: for without the Spirit of adoption we have not the least strength or power to behave ourselves as sons in the family of God. And he is also, as thus bestowed, a Spirit of love, who worketh in us that love unto God and that delight in him which becometh children towards their heavenly Father. This is the first genuine consequent of this relation. There may be many duties performed unto God where there is no true love to him, at least no love unto him as a Father in Christ, which alone is genuine and accepted. And, lastly, he is also a Spirit swfronismou,~ of a modest, grave, and sober mind. Even children are apt to wax wanton, and curious, and proud in their Father's house; but the Spirit enables them to behave themselves with that sobriety, modesty, and humility, which becometh the family of God. And in these three things, spiritual power, love, and sobriety of mind, consists the whole deportment of the children of God in his family. This is the state and condition of those who, by the effectual working of the Spirit of adoption, are delivered from the "spirit of bondage unto fear," which the apostle discourseth of, <450815>Romans 8:15.
Those who are under the power of that Spirit, or that efficacious working of the Spirit by the law, cannot, by virtue of any aids or assistance, make their addresses unto him by prayer in a due manner; for although the means whereby they are brought into this state be the Spirit of God acting upon their souls and consciences by the law, yet formally, as they are in the state of nature, the spirit whereby they are acted is the unclean "spirit of the world," or the influence of him who "ruleth in the children of disobedience." The law that they obey is the "law of the members" mentioned by the apostle, <450723>Romans 7:23. The works which they perform are the "unfruitful works of darkness;" and the fruits of these unfruitful works are "sin" and "death." Being under this bondage, they have no power to approach unto God; and their bondage tending unto fear, they can have no delight in an access unto him. Whatever other provisions or preparations such persons may have for this duty, they can never perform it unto the glory of God, or so as to find acceptance with him. With those who are delivered from this state, all things are otherwise. The Spirit whereby they are acted is the Spirit of God, -- the Spirit of adoption, of power, love, and a sound mind. The law which they are under obedience unto is the holy law of God, as written in the fleshy tables of
339
their hearts. The effects of it are faith and love, with all other graces of the Spirit; whereof they receive the fruits in peace, with joy unspeakable and full of glory.
Thirdly, An instance is given of his effectually working these things in the adopted sons of God, in the duty of prayer crying, "Abba, Father." The object of the especial duty intended is "God, even the Father," <490218>Ephesians 2:18. "Abba, oJ Pathr> ." Abba is the Syriac or Chaldee name for Father, then in common use among the Jews, and Pathr> was the same name amongst the Greeks or Gentiles; so that the common interest of Jews and Gentiles in this privilege may be intended, or rather, a holy boldness and intimate confidence of love is designed in the reduplication of the name. The Jews have a saying in the Babylonian Talmud, in the Treatise of Blessings, tynwlp ama alw ynw ynwlp aba al µtwa ^yrwq ^ya twjpçjw µydb[h, -- "Servants and handmaids" (that is, bondservants) "do not call on such a one Abba or Ymma." Freedom of state, with a fight unto adoption, whereof they are incapable, is required unto this liberty and confidence. God gives unto his adopted sons hb;yDni ] j'Wr, a free Spirit," <195112>Psalm 51:12, -- a Spirit of gracious, filial ingenuity. This is that Spirit which cries "Abba." That is the word whereby those who were adopted did first salute their fathers, to testify their affection and obedience. For "abba" signifies not only "father," but "my father;" for ybia;, "my father," in the Hebrew, is rendered by the Chaldee paraphrast only aB;a', "abba" See <011934>Genesis 19:34, and elsewhere constantly. To this purpose speaks Chrysostom:
Boulo>menov deix~ ai gnhsio>that, kai< th|~ twn~ EJ zraiw> n ecj rhs> ato glws> sh?| ouj gar< eip+ e mon> on oJ pathr< alj l j azj za~ oJ pathr< , o[per twn~ paid> wn mal> ista> esj ti twn~ gnhsiw> n prov< pater> a rhJ m~ a
-- "Being willing to show the ingenuity" (that is in this duty), "he useth also the language of the Hebrews, and says not only `Father,' but `Abba, Father;' which is a word proper unto them who are highly ingenuous.''
And this he effecteth two ways: --
1. By the excitation of graces and gracious affections in their souls in this duty, especially those of faith, love, and delight.
340
2. By enabling them to exercise those graces and express those affections in vocal prayer; for cra>zon denotes not only crying, but an earnestness of mind expressed in vocal prayer. It is praying fwnh|~ megal> h,| as it is said of our Savior, <402750>Matthew 27:50; for the whole of our duty in our supplications is expressed herein. Now, we are not concerned, or do not at present inquire, what course they take, what means they employ, or what helps they use in prayer, who are not as yet partakers of this privilege of adoption. It is only those who are so whom the Spirit of God assists in this duty; and the only question is, what such persons are to do in compliance with his assistance, or what it is that they obtain thereby.
And we may compare the different expressions used by the apostle in this matter, whereby the general nature of the work of the Spirit herein will farther appear. In this place he saith, "God hath sent forth into our hearts to< Pneum~ a tou~ uiJou~ kra>zon, -- the Spirit of his Son, crying, Abba, Father." <450815>Romans 8:15, he saith we have received to< Pneu~rma uioJ qesia> v, ejn w=| kra>zomen, "the Spirit of adoption," -- the Spirit of the Son, given us because we are sons, -- "whereby," or in whom, "we cry, Abba, Father." His acting in us, and our acting by him, are expressed by the same word; and the inquiry here is, how, in the same duty, he is said to "cry" in us, and we are said to "cry" in him. And there can be no reason hereof but only because the same work is both his and ours in diverse respects. As it is an act of grace and spiritual power it is his, or it is wrought in us by him alone. As it is a duty performed by us, by virtue of his assistance, it is ours, -- by him we cry, "Abba, Father;" and to deny his actings in our duties is to overthrow the gospel. And it is prayer formally considered, and as comprising the gift of it, with its outward exercise, which is intended. The mere excitation of the graces of faith, love, trust, delight, desire, self-abasement, and the like animating principles of prayer, cannot be expressed by crying, though it be included in it. Their actual exercise in prayer, formally considered, is that which is ascribed unto the Spirit of God. And they seem to deal somewhat severely with the church of God and all believers who will not allow that the work here expressly assigned unto the Spirit of adoption, or of the Son, is sufficient for its end, or the discharge of this duty, either in private or in the assemblies of the church. There is no more required unto prayer either way but our crying, "Abba, Father," -- that is, the making our requests
341
known unto him as our Father in Christ, -- with supplications and thanksgivings, according as our state and occasions do require. And is not the aid of the Spirit of God sufficient to enable us hereunto? It was so of old, and that unto all believers, according as they were called unto this duty, with respect unto their persons, families, or the church of God. If it be not so now, it is either because God will not now communicate his Spirit unto his children or sons, according to the promise of the gospel; or because, indeed, this grace and gift of his is by men despised, neglected, and lost; -- and the former cannot be asserted on any safe grounds whatever; the latter it is our interest to consider.
This twofold testimony, concerning the promise of the communication of the Holy Spirit or a Spirit of supplication unto believers under the New Testament, and the accomplishment of it, doth sufficiently evince our general assertion, that there is a peculiar work or special gracious operation of the Holy Ghost in the prayers of believers enabling them thereunto; for we intend no more hereby but that as they do receive him by virtue of that promise (which the world cannot do), in order unto his gracious efficiency in the duty of supplication, so he doth actually incline, dispose, and enable them to cry "Abba, Father," or to call upon God in prayer as their Father by Jesus Christ. To deny this, therefore, is to rise up in contradiction unto the express testimony of God himself, and by our unbelief to make him a liar. And had we nothing farther to plead in this cause, this were abundantly sufficient to reprove the petulant folly of them by whom this work of the Holy Ghost, and the duty of believers thereon to "pray in the Spirit," -- if we may use the despised and blasphemed expressions of the Scripture, -- is scorned and derided.
For as to the ability of prayer which is thus received, some there are who know no more of it, as exercised in a way of duty, but the outside, shell, and appearance of it; and that not from their own experience, but from what they [have] observed in others. Of these there are not a few who confidently affirm that it is wholly a work of fancy, invention, memory, and wit, accompanied with some boldness and elocution, unjustly fathered on the Spirit of God, who is no way concerned therein; and, it may be, they do persuade many, no better skilled in these things than themselves, that so it is indeed. Howbeit, those who have any experience of the real aids and assistances of the Spirit of God in this work and duty, any faith
342
in the express testimonies given by God himself hereunto, cannot but despise such fabulous imaginations. You may as soon persuade them that the sun doth not give light, nor the fire heat, that they see not with their eyes, nor hear with their ears, as that the Spirit of God doth not enable them to pray, or assist them in their supplications. And there might some probability be given unto these pretences, and unto the total exclusion of the Holy Ghost from any concernment herein, if those concerning whom and their duties they thus judge were generally persons known to excel others in those natural endowments and acquired abilities whereunto this faculty of prayer is ascribed. But will this be allowed by them who make use of this pretense, -- namely, that those who are thus able to pray, as they pretend, by virtue of a spiritual glib, are persons excelling in fancy, memory, wit, invention, and elocution? It is known that they will admit of no such thing; but in all other instances they must be represented as dull, stupid, ignorant, unlearned, and brutish: only in prayer they have the advantage of those natural endowments! These things are hardly consistent with common ingenuity; for is it not strange that those who are so contemptible with respect unto natural and acquired endowments in all other things, whether of science or of prudence, should yet in this one duty or work of prayer so improve them as to outgo the imitation of them [by those] by whom they are despised? for as they do not, as they will not, pray as they do, so their own hearts tell them they cannot; which is the true reason why they so despitefully oppose this praying in the Spirit, whatever pride or passion pretends to the contrary. But things of this nature will again occur unto us, and therefore shall not be here farther insisted on. Having, therefore, proved that God hath promised a plentiful dispensation of his Spirit unto believers under the New Testament, to enable them to pray according unto his mind, and that, in general, this promise is accomplished in and towards all the children of God, it remaineth, in the second place, as to what we have proposed, that we declare what is the work of the Holy Ghost in them unto this end and purpose, or how he is unto us a Spirit of prayer or supplication.
343
CHAPTER 4.
THE NATURE OF PRAYER -- <450826>ROMANS 8:26 OPENED AND VINDICATED.
PRAYER at present I take to be a gift ability, or spiritual faculty of exercising faith, love, reverence, fear, delight, and other graces, in a way of vocal requests, supplications, and praises unto God:
"In every thing let your requests be made known unto God," <500406>Philippians 4:6.
This gift and ability I affirm to be bestowed, and this work by virtue thereof to be wrought in us, by the Holy Ghost, in the accomplishment of the promise insisted on, so crying "Abba, Father," in them that do believe. And this is that which we are to give an account of; wherein we shall assert nothing but what the Scripture plainly goeth before us in, and what the experience of believers, duly exercised in duties of obedience, doth confirm. And in the issue of our endeavor we shall leave it unto the judgment of God and his church, whether they are "ecstatical, enthusiastical, unaccountable raptures" that we plead for, or a real gracious effect and work of the Holy Spirit of God.
The first thing we ascribe unto the Spirit herein is, that he sup-plieth and furnisheth the mind with a due comprehension of the matter of prayer, or what ought, both in general and as unto all our particular occasions, to be prayed for. Without this I suppose it will be granted that no man can pray as he ought; for how can any man pray that knows not what to pray for? Where there is not a comprehension hereof, the very nature and being of prayer is destroyed. And herein the testimony of the apostle is express: <450826>Romans 8:26, "Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered."
It is that expression only which at present I urge, "We know not what we should pray for as we ought." This is generally supposed to be otherwise, -- namely, that men know well enough what they ought to pray for; only they are wicked and careless, and will not pray for what they know they
344
ought so to do. I shall make no excuse or apology for the wickedness and carelessness of men; which, without doubt, are abominable. But yet I must abide by the truth asserted by the apostle, which I shall farther evidence immediately, -- namely, that without the especial aid and assistance of the Holy Spirit no man knoweth what to pray for as he ought.
But yet there is another relief in this matter, and so no need of any work of the Holy Ghost therein. And we shall be accounted impudent if we ascribe any thing unto him whereof there is the least colorable pretense that it may be otherwise effected or provided for. So great an unwillingness is there to allow him either place, work, or office in the Christian religion or the practice of it! Wherefore, it is pretended that although men do not of themselves know what to pray for, yet this defect may be supplied in a prescript form of words, prepared on purpose to teach and confine men unto what they are to pray for.
We may, therefore, dismiss the Holy Spirit and his assistance as unto this concernment of prayer; for the due matter of it may be so set down and fixed on ink and paper that the meanest capacity cannot miss of his duty therein! This, therefore, is that which is to be tried in our ensuing discourse, -- namely, that whereas it is plainly affirmed that "we know not" of ourselves "what we should pray for as we ought" (which I judge to be universally true as unto all persons, as well those who prescribe prayers as those unto whom they are prescribed), and that the Holy Spirit helps and relieveth us herein, whether we may or ought to relinquish and neglect his assistance, and so to rely only on such supplies as are invented or used unto that end for which he is promised; that is, plainly, whether the word of God be to be trusted unto in this matter or not.
It is true, that whatever we ought to pray for is declared in the Scripture, yea, and summarily comprised in the Lord's Prayer; but it is one thing to have what we ought to pray for in the book, another thing to have it in our minds and hearts, -- without which it will never be unto us the due matter of prayer. It is out of the "abundance of the heart" that the mouth must speak in this matter, <401234>Matthew 12:34. There is, therefore, in us a threefold defect with respect unto the matter of prayer, which is supplied by the Holy Spirit, and can be so no other way nor by any other means; and therein is he unto us a Spirit of supplication according to the promise.
For, --
345
1. We know not our own wants;
2. We know not the plies of them that are expressed in the promises of God; and,
3. We know not the end whereunto what we pray for is to be directed, which I add unto the former. Without the knowledge and understanding of all these, no man can pray as he ought; and we can no way know them but by the aid and assistance of the Spirit of grace. And if these things be manifest, it will be evident how in this first instance we are enabled to pray by the Holy Ghost.
First, Our wants, as they are to be the matter of prayer, may be referred unto three heads, and none of them of ourselves do we know aright, so as to make them the due subject of our supplications, and of some of them we know nothing at all: --
1. This first consists in our outward straits, pressures, and difficulties, which we desire to be delivered from, with all other temporal things wherein we are concerned. In those things it should seem wondrously clear that of ourselves we know what to pray for. But the truth is, whatever our sense may be of them and our natural desires about them, yet how and when, under what conditions and limitations, with what frame of heart and spirit, [with] what submission unto the pleasure of God, they are to be made the matter of our prayers, we know not. Therefore doth God call the prayers of most about them "howling," and not a crying unto him with the heart, <280714>Hosea 7:14. There is, indeed, a voice of nature crying in its distress unto the God of nature, but that is not the duty of evangelical prayer which we inquire after; and men ofttimes most miss it when they think themselves most ready and prepared. To know our temporal wants so as to make them the matter of prayer according to the mind of God requires more wisdom than of ourselves we are furnished withal; for "who knoweth what is good for man in this life, all the days of his vain life which he spendeth as a shadow?" <210612>Ecclesiastes 6:12; and ofttimes believers are never more at a loss than how to pray aright about temporal things. No man is in pain or distress, or under any wants, whose continuance would be destructive to his being, but he may, yea, he ought
346
to make deliverance from them the matter of his prayer. So in that case he knows in some measure, or in general, what he ought to pray for, without any peculiar spiritual illumination. But yet the circumstances of those things, and wherein their respect unto the glory of God and the supreme end or chiefest good of the persons concerned doth stand (with regard whereunto they can alone be made the matter of prayer acceptable unto God in Christ), are that which of themselves they cannot understand, but have need of an interest in that promise made to the church, that "they shall be all taught of God;" and this is so much more in such things as belong only unto the conveniences of this life, whereof no man of himself knows what is good for him or useful unto him.
2. We have internal wants that are discerned in the light of a natural conscience: such is the guilt of sin, whereof that accuseth, -- sins against natural light and the plain outward letter of the law. These things we know somewhat of without any especial aid of the Holy Spirit, <450214>Romans 2:14, 15, and desires of deliverance are inseparable from them. But we may observe here two things: --
(1.) That the knowledge which we have hereof of ourselves is so dark and confused as that we are no ways able thereby to manage our wants in prayer aright unto God. A natural conscience, awakened and excited by afflictions or other providential visitations, will discover itself in unfeigned and severe reflections of guilt upon the soul; but until the Spirit doth convince of sin, all things are in such disorder and confusion in the mind that no man knows how to make his address unto God about it in a due manner. And there is more required, to treat aright with God about the guilt of sin, than a mere sense of it. So far as men can proceed under that sole conduct and guidance, the heathens went in dealing with their supposed gods, without a due respect unto the propitiation made by the blood of Christ. Yea, prayer about the guilt of sin, discerned in the light of a natural conscience, is but an "abomination." Besides,
(2.) We all know how small a portion of the concernment of believers doth lie in those things which fall under the light and determination of a natural conscience; for, --
3. The things about which believers do and ought to treat principally and deal with God, in their supplications, are the inward spiritual frames and
347
dispositions of their souls, with the actings of grace and sun in them. Hereon David was not satisfied with the confession of his original and all known actual sins, <195101>Psalm 51:1-5; nor yet with an acknowledgment that" none knoweth his own wanderings," whence he desireth cleansing from "unknown sins," <191912>Psalm 19:12; but, moreover, he begs of God to undertake the inward search of his heart, to find out what was amiss or [not] right in him, <19D923>Psalm 139:23,24, as knowing that God principally required "truth in the inward parts," <195106>Psalm 51:6. Such is the carrying on of the work of sanctification in the whole spirit and soul, 1<520523> Thessalonians 5:23.
The inward sanctification of all our faculties is what we want and pray for. Supplies of grace from God unto this purpose, with a sense of the power, guilt, violence, and deceit of sin, in its inward actings in the mind and affections, with other things innumerable thereunto belonging, make up the principal matter of prayer as formally supplication.
Add hereunto that unto the matter of prayer, taken largely for the whole duty so called, every thing wherein we have intercourse with God in faith and love doth belong. The acknowledgment of the whole mystery of his wisdom, grace, and love in Christ Jesus, with all the fruits, effects, and benefits which thence we do receive; all the workings and actings of our souls towards him, with their faculties and affections; in brief, every thing and every conception of our minds wherein our spiritual access unto the throne of grace doth consist, or which doth belong thereunto, with all occasions and emergencies of spiritual life, are in like manner comprised herein. And that we can have such an acquaintance with these things as to manage them acceptably in our supplications, without the grace of spiritual illumination from the Holy Ghost, few are so ignorant or profane as to assert. Some, I confess, seem to be strangers unto these things, which yet renders them not of the less weight or moment.
But hence it comes to pass that the prayers of believers about them, especially their confessions of what sense they have of the power and guilt of the inward actings of sin, have been by some exceedingly traduced and reproached; for whereas they cannot out of their ignorance understand such things, out of their pride, heightened by sensuality of life, they despise and contemn them.
348
Secondly, The matter of prayer may be considered with respect unto the promises of God. These are the measure of prayer, and contain the matter of it. What God hath promised, all that he hath promised, and nothing else, are we to pray for; for "secret things belong unto the LORD our God" alone, but the declaration of his will and grace belongs unto us, and is our rule. Wherefore, there is nothing that we really do or may stand in need of but God hath promised the supply of it, in such a way and under such limi-rations as may make it good and useful unto us; and there is nothing that God hath promised but we stand in need of it, or are some way or other concerned in it as members of the mystical body of Christ. Wherefore, "we know not what we should pray for as we ought," unless we know or understand the goodness, grace, kindness, and mercy, that is prepared and proposed in the promises of God; for how should we, seeing we are to pray for all that God hath promised, and for nothing but what God hath promised, and as he hath promised it? The inquiry, therefore, that remains is, whether we of ourselves, without the especial assistance of the Holy Spirit, do understand these things or no. The apostle tells us that the "things of God," spiritual things, "knoweth no man, but the Spirit of God;" and that we must receive the Spirit which is of God to know the things that are freely given to us of God," 1<460211> Corinthians 2:11,12; which are the grace, mercy, love, and kindness of the promises, 2<470701> Corinthians 7:1. To say that of ourselves we can perceive, understand, and comprehend these things, without the especial assistance of the Holy Ghost, is to overthrow the whole gospel and the grace of our Lord Jesus Christ, as hath been elsewhere demonstrated.
But it may be it will be said, "There is more stir than needs made in this matter. God help poor sinners, if all this be required unto their prayers! Certainly men may pray at a cheaper rate, and with much less trouble, or very few will continue long in that duty." For some can see no necessity of thus understanding the grace and mercy that is in the promises unto prayer, and suppose that men know well enough what to pray for without it.
But those who so speak neither know what it is to pray, nor, it seems, are willing to learn; for we are to pray in faith, <451014>Romans 10:14, and faith respects God's promises, <580401>Hebrews 4:1, Romans 4. If, therefore, we understand not what God hath promised, we cannot pray at all. It is
349
marvelous what thoughts such persons have of God and themselves, who without a due comprehension of their own wants, and without an understanding of God's promises, wherein all their supplies are laid up, do "say their prayers," as they call it, continually. And indeed in the poverty, or rather misery, of devised aids of prayer, this is not the least pernicious effect or consequent, that they keep men off from searching the promises of God, whereby they might know what to pray for. Let the matter of prayer be so prescribed unto men as that they shall never need either to search their own hearts or God's promises about it, and this whole work is despatched out of the way. But then is the soul prepared aright for this duty, and then only, when it understands its own condition, the supplies of grace provided in the promises, the suitableness of those supplies unto its wants, and the means of its conveyance unto us by Jesus Christ. That all this we have by the Spirit, and not otherwise, shall be immediately declared.
Thirdly, Unto the matter of prayer, I join the end we aim at in the things we pray for, and which we direct them unto. And herein, also, are we in ourselves at a loss; and men may lose all the benefit of their prayers by proposing undue ends unto themselves in the things they pray for. Our Savior saith, "Ask, and ye shall receive;" but the apostle James affirms of some, chap. <590403>4:3,
"Ye ask, and receive not, because ye ask amiss, that ye may consume it on. your pleasures."
To pray for any thing, and not expressly unto the end whereunto of God it is designed, is to ask amiss, and to no purpose; and yet, whatever confidence we may have of our own wisdom and integrity, if we are left unto ourselves, without the especial guidance of the Spirit of God, our aims will never be suited unto the will of God. The ways and means whereby we may fail, and do so in this kind, when not under the actual conduct of the Spirit of God, -- that is, when our own natural and distempered affections do immix themselves in our supplications, -- are, innumerable. And there is nothing so excellent in itself, so useful unto us, so acceptable unto God, in the matter of prayer, but it may be vitiated, corrupted, and prayer itself rendered vain, by an application of it unto
350
false or mistaken ends. And what is the work of the Spirit to guide us herein we shall see in its proper place.
351
CHAPTER 5.
THE WORK OF THE HOLY SPIRIT AS TO THE MATTER OF PRAYER.
THESE things are considerable as to the matter of prayer; and with respect unto them, of ourselves we know not what we should pray for, nor how, nor when. And the first work of the Spirit of God, as a Spirit of supplication in believers, is to give them an understanding of all their wants, and of the supplies of grace and mercy in the promises, causing [such] a sense of them to dwell and abide on their minds as that, according unto their measure, they are continually furnished with the matter of prayer, without which men never pray, and by which, in some sense, they pray always; for, --
First, He alone doth, and he alone is able to give us such an understanding of our own wants as that we may be able to make our thoughts about them known unto God in prayer and supplication. And what is said concerning our wants is so likewise with respect unto the whole matter of prayer, whereby we give glory to God, either in requests or prayers. And this I shall manifest in some instances, whereunto others may be reduced.
1. The principal matter of our prayers concerneth faith and unbelief. So the apostles prayed in a particular manner, "Lord, increase our faith;" and so the poor man prayed in his distress, "Lord, help thou mine unbelief." I cannot think that they ever pray aright who never pray for the pardon of unbelief, for the removal of it, and for the increase of faith. If unbelief be the greatest of sins, and if faith be the greatest of the gifts of God, we are not Christians if these things are not one principal part of the matter of our prayers. Unto this end we must be convinced of the nature and guilt of unbelief, as also of the nature and use of faith; nor without that conviction do we either know our own chiefest wants, or what to pray for as we ought. And that this is the especial work of the Holy Ghost our Savior expressly declares, <431608>John 16:8,9, "He will convince the world of sin, because they believe not on me." I do and must deny that any one is or can be convinced of the nature and guilt of that unbelief, either in the whole or in the remainders of it, which the gospel condemneth, and which is the
352
great condemning sin under the gospel, without an especial work of the Holy Ghost on his mind and soul; for unbelief, as it respecteth Jesus Christ, -- not believing in him, or not believing in him as we ought, -- is a sin against the gospel, and it is by the gospel alone that we may be convinced of it, and that as it is the ministration of the Spirit. Wherefore, neither the light of a natural conscience nor the law will convince any one of the guilt of unbelief with respect unto Jesus Christ, nor instruct them in the nature of faith in him. No innate notions of our minds, no doctrines of the law, will reach hereunto. And to think to teach men to pray, or to help them out in praying, without a sense of unbelief, or the remainders of it, in its guilt and power, the nature of faith, with its necessity, use, and efficacy, is to say unto the naked and the hungry, "Be ye warmed and filled," and not give them those things that are needful to the body. This, therefore, belongs unto the work of the Spirit as a Spirit of supplication. And let men tear and tire themselves night and day with a multitude of prayers, if a work of the Spirit of God in teaching the nature and guilt of unbelief, and the nature, efficacy, and use of faith in Christ Jesus, go not with it, all will be lost and perish. And yet it is marvellous to consider how little mention of these things occurreth in most of those compositions which have been published to be used as forms of prayer. They are generally omitted in such endeavors, as if they were things wherein Christians were very little concerned. The gospel positively and frequently determines the present acceptation of men with God or their disobedience, with their future salvation and condemnation, according unto their faith or unbelief; for their obedience or disobedience are infallible consequents thereon. Now, if things that are of the greatest importance unto us, and whereon all other things wherein our spiritual estate is concerned do depend, be not a part of the subject-matter of our daily prayer, I know not what deserveth so to be.
2. The matter of our prayer respects the depravation of our nature, and our wants on that account. The darkness and ignorance that is in our understandings; our unacquaintedness with heavenly things, and alienation from the life of God thereby; the secret workings of the lusts of the mind under the shade and covert of this darkness; the stubbornness, obstinacy, and perverseness of our wills by nature, with their reluctancies unto and dislike of things spiritual, with innumerable latent guiles thence arising, --
353
all keeping the soul from a due conformity unto the holiness of God, -- are things which believers have an especial regard unto in their confessions and supplications. They know this to be their duty, and find by experience that the greatest concernment between God and their souls, as to sin and holiness, doth lie in these things; and they are never more jealous over themselves than when they find their hearts least affected with them. And to give over treating with God about them, -- for mercy in their pardon, for grace in their removal, and the daily renovation of the image of God in them thereby, -- is to renounce all religion and all designs of living unto God.
Wherefore, without a knowledge, a sense, a due comprehension of these things, no man can pray as he ought, because he is unacquainted with the matter of prayer, and knows not what to pray for. But this knowledge we cannot attain of ourselves. Nature is so corrupted as not to understand its own depravation. Hence some absolutely deny this corruption of it, so taking away all necessity of laboring after its cure and the renovation of the image of God in us; and hereby they overthrow the prayers of all believers, which the ancient church continually pressed the Pelagians withal. Without a sense of these things, I must profess I understand not how any man can pray. And this knowledge, as was said, we have not of ourselves. Nature is blind, and cannot see them; it is proud, and will not own them; stupid, and is senseless of them. It is the work of the Spirit of God alone to give us a due conviction of, a spiritual insight into, and a sense of the concernment of, these things. This I have elsewhere so fully proved as not here again to insist on it.
It is not easy to conjecture how men pray, or what they pray about, who know not the plague of their own hearts; yea, this ignorance, want of light into, or conviction of, the depravation of their nature, and the remainders thereof even in those that are renewed, with the fruits, consequents, and effects thereof, are the principal cause of men's barrenness in this duty, so that they can seldom go beyond what is prescribed unto them. And they can thence also satisfy themselves with a set or frame of well-composed words; wherein they might easily discern that their own condition and concernment are not at all expressed if they were acquainted with them. I do not fix measures unto other men, nor give bounds unto their understandings; only I shall take leave to profess, for my own part, that I
354
cannot conceive or apprehend how any man doth or can know what to pray for as he ought, in the whole compass and course of that duty, who hath no spiritual illumination, enabling him to discern in some measure the corruption of his nature and the internal evils of his heart. If men judge the faculties of their souls to be undepraved, their minds free from vanity, their hearts from guile and deceit, their wills from perverseness and carnality, I wonder not on what grounds they despise the prayers of others, but should do so to find real humiliation and fervency in their own.
Hereunto I may add the irregularity and disorder of our affections. These, I confess, are discernible in the light of nature, and the rectifying of them, or an attempt for it, was the principal end of the old philosophy; but the chief respect that on this principle it had unto them is as they disquiet the mind, or break forth into outward expressions, whereby men are defiled, or dishonored, or distressed. So far natural light will go; and thereby, in the working of their consciences, as far as I know, men may be put to pray about them: but the chief depravation of the affections lies in their aversation unto things spiritual and heavenly.
They are, indeed, sometimes ready of themselves to like things spiritual under false notions of them, and divine worship under superstitious ornaments and meretricious dresses; in which respect they are the spring and life of all that devotion which is in the church of Rome: but take heavenly and spiritual things in themselves, with respect unto their proper ends, and there is in all our affections, as corrupted, a dislike of them and aversation unto them, which variously act themselves, and influence our souls unto vanities and disorders in all holy duties. And no man knows what it is to pray who is not exercised in supplications for mortifying, changing, and renewing of these affections as spiritually irregular; and yet is it the Spirit of God alone which discovereth these things unto us, and gives us a sense of our concernment in them. I say, the spiritual irregularity of our affections, and their aversation from spiritual things, is discernible in no light but that of supernatural illumination; for if without that spiritual things themselves cannot be discerned, as the apostle assures us they cannot, 1<460214> Corinthians 2:14, it is impossible that the disorder of our affections with respect unto them should be so. If we know not an object in the true nature of it, we cannot know the actings of our minds towards it. Wherefore, although there be in our affections an innate,
355
universal aversation from spiritual things, seeing by nature we are wholly alienated from the life of God, yet can it not be discerned by us in any light but that which discovers these spiritual things themselves unto us; nor can any man be made sensible of the evil and guilt of that disorder who hath not a love also implanted in his heart unto those things which it finds obstructed thereby. Wherefore, the mortification of these affections, and their renovation with respect unto things spiritual and heavenly, being no small part of the matter of the prayers of believers, as being an especial part of their duty, they have no otherwise an acquaintance with them or sense of them but as they receive them by light and conviction from the Spirit of God; and those who are destitute hereof must needs be strangers unto the fife and power of the duty of prayer itself.
As it is with respect unto sin, so it is with respect unto God and Christ, and the covenant, grace, holiness, and privileges. We have no spiritual conceptions about them, no right understanding of them, no insight into them, but what is given us by the Spirit of God; and without an acquaintance with these things, what are our prayers, or what do they signify? Men without them may say on to the world's end without giving any thing of glory unto God, or obtaining of any advantage unto their own souls.
And this I place as the first part of the work of the Spirit of supplication in believers, enabling them to pray according to the mind of God, which of themselves they know not how to do, as is afterward in the place of the apostle insisted on. When this is done, when a right apprehension of sin and grace, and of our concernment in them, is fixed on our minds, then have we in some measure the matter of prayer always in readiness; which words and expressions will easily follow, though the aid of the Holy Spirit be necessary thereunto also, as we shall afterward declare.
And hence it is that the duty performed with respect unto this part of the aid and assistance of the Spirit of God is of late by some (as was said) vilified and reproached. Formerly their exceptions lay all of them against some expressions or weakness of some persons in conceived prayer, which they liked not; but now scorn is poured out upon the matter of prayer itself, especially the humble and deep confessions of sin, which, on the discoveries before mentioned, are made in the supplications of
356
ministers and others. The things themselves are traduced as absurd, foolish, and irrational, as all spiritual things are unto some sorts of men. Neither do I see how this disagreement is capable of any reconciliation; for they who have no light to discern those respects of sin and grace which we have mentioned cannot but think it uncouth to have them continually made the matter of men's prayers. And those, on the other hand, who have received a light into them and acquaintance with them by the Spirit of God are troubled at nothing more than that they cannot sufficiently abase f16 themselves under a sense of them, nor in any words fully express that impression on their minds which is put on them by the Holy Ghost, nor clothe their desires after grace and mercy with words sufficiently significant and emphatical. And therefore this difference is irreconcilable by any but the Spirit of God himself. Whilst it doth abide, those who have respect only unto what is discernible in the light of nature, or of a natural conscience, in their prayers will keep themselves unto general expressions and outward things, in words prepared unto that purpose by themselves or others, do we what we can to the contrary; for men will not be led beyond their own light, neither is it meet they should. And those who do receive the supplies of the Spirit in this matter will in their prayers be principally conversant about the spiritual, internal concernments of their souls in sin and grace, let others despise them and reproach them whilst they please. And it is in vain much to contend about these things, which are regulated not by arguments but by principles. Men will invincibly adhere unto the capacity of their light. Nothing can put an end to this difference but a more plentiful effusion of the Spirit from above; which, according unto the promise, we wait for.
Secondly, We know not what to pray for as we ought, but the Holy Ghost acquaints us with the grace and mercy which are prepared in the promises of God for our relief. That the knowledge hereof is necessary, to enable us to direct our prayers unto God in a due manner, I declared before, and I suppose it will not be denied; for, what do we pray for? what do we take a prospect and design of in our supplications? what is it we desire to be made partakers of? Praying only by saying or repeating so many words of prayer, whose sense and meaning those who make use of them perhaps understand not, as in the Papacy, or so as to rest in the saying or repetition of them without an especial design of obtaining some thing or
357
things which we make known in our supplications, is unworthy the disciples of Christ, indeed of rational creatures. "Deal thus with thy governor, will he be pleased with thee, or accept thy person?" as <390108>Malachi 1:8. Neither ruler, nor friend, nor neighbor, would accept it at our hands, if we should constantly make solemn addresses unto them without any especial design. We must "pray with our understanding;" that is, understand what we pray for. And these things are no other but what God hath promised; which if we are not regulated by in our supplications, we "ask amiss." It is, therefore, indispensably necessary unto prayer that we should know what God hath promised, or that we should have an understanding of the grace and mercy of the promises. God knoweth our wants, what is good for us, what is useful to us, what is necessary to bring us unto the enjoyment of himself, infinitely better than we do ourselves; yea, we know nothing of these things but what he is pleased to teach us. These are the things which he hath "prepared" for us, as the apostle speaks, 1<460209> Corinthians 2:9; and what he hath so prepared he declareth in the promises of the covenant, for they are the declaration of the grace and good pIeasure which he hath purposed in himself. And hence believers may learn what is good for them, and what is wanting unto them in the promises, more clearly and certainly than by any other means whatever. From them, therefore, do we learn what to pray for as we ought. And this is another reason why men are so barren in their supplications, they know not what to pray for, but are forced to betake themselves unto a confused repetition of the same requests, -- namely, their ignorance of the promises of God, and the grace exhibited in them. Our inquiry, therefore, is, by what way or means we come to an acquaintance with these promises, which all believers have in some measure, some more full and distinct than others, but all in a useful sufficiency. And this, we say, is by the Spirit of God, without whose aid and assistance we can neither understand them nor what is contained in them.
I do confess that some, by frequent reading of the Scripture, by only the help of a faithful memory, may be able to express in their prayers the promises of God, without any spiritual acquaintance with the grace of them; whereby they administer unto others, and not unto themselves: but this remembrance of words or expressions belongs not unto the especial work of the Holy Ghost in supplying the hearts and minds of believers
358
with the matter of prayer. But this is that which he doth herein: -- he openeth their eyes, he giveth an understanding, he enlighteneth their minds, so that they shall perceive the things that are of God prepared for them, and that are contained in the promises of the gospel; and represents them therein in their beauty, glory, suitableness, and desirableness unto their souls: he maketh them to see Christ in them and all the fruits of his mediation in them, all the effect of the grace and love of God in them; the excellency of mercy and pardon, of grace and holiness, of a new heart, with principles, dispositions, inclinations, and actings, all as they are proposed in the truth and faithfulness of God. Now, when the mind and heart is continually filled with an understanding and due apprehension of these things, it is always furnished with the matter of prayer and praise unto God; which persons make use of according as they have actual assistance and utterance given unto them. And whereas this Holy Spirit together with the knowledge of them doth also implant a love unto them upon the minds of believers, they are not only hereby directed what to pray for, but are excited and stirred up to seek after the enjoyment of them with ardent affections and earnest endeavors; which is to pray. And although, among those on whose hearts these things are not implanted, some may, as was before observed, make an appearance of it, by expressing in prayer the words of the promises of God retained in their memories, yet for the most part they are not able themselves to pray in any tolerable useful manner, and do either wonder at or despise those that are so enabled.
But it may be said, "That where there is any defect herein, it may be easily supplied; for if men are not acquainted with the promises of God themselves in the manner before described, and so know not what they ought to pray for, others, who have the understanding of them, may compose prayers for their use, according to their apprehensions of the mind of God in them, which they may read, and so have the matter of prayer always in a readiness."
I answer, --
1. I do not know that any one hath a command or promise of assistance to make or compose prayers to be said or read by others as their prayers; and therefore I expect no great matter from what any one shall do in that kind.
359
The Spirit of grace and supplication is promised, as I have proved, to enable us to pray, not to enable us to make or compose prayers for others.
2. It savors of some unacquaintance with the promises of God and the duty of prayer, to imagine that the matter of them, so as to suit the various conditions of believers, can be pent up in any one form of man's devising. Much of what we are to pray about may be in general and doctrinally comprised in a form of words, as they are in the Lord's Prayer, which gives directions in and a boundary unto our requests; but that the things themselves should be prepared and suited unto the condition and wants of them that are to pray is a fond imagination.
3. There is a vast difference between an objective proposal of good things to be prayed for unto the consideration of them that are to pray, which men may do, and the implanting an acquaintance with them and love unto them upon the mind and heart, which is the work of the Holy Ghost.
4. When things are so prepared and cast into a form of prayer, those by whom such forms are used do no more understand them than if they had never been cast into any such form, unless the Spirit of God give them an understanding of them, which the form itself is no sanctified means unto; and where that is done, there is no need of it.
5. It is the work of the Holy Spirit to give unto believers such a comprehension of promised grace and mercy as that they may constantly apply their minds unto that or those things in an especial manner which are suited unto their present daily wants and occasions, with the frame and dispositions of their souls and spirit. This is that which gives spiritual beauty and order unto the duty of prayer, -- namely, the suiting of wants and supplies, of a thankful disposition and praises, of love and admiration, unto the excellencies of God in Christ, all by the wisdom of the Holy Ghost. But when a person is made to pray by his directory for things, though good in themselves, yet not suited unto his present state, frame, inclination, wants, and desires, there is a spiritual confusion and disorder, and nothing else.
Again; what we have spoken concerning the promises must also be applied unto all the precepts or commands of God. These in like manner are the matter of our prayers, both as to confession and supplication; and without
360
a right understanding of them, we can perform no part of this duty as we ought. This is evident in their apprehension who, repeating the words of the decalogue, do subjoin their acknowledgments of a want of mercy, with respect unto the transgression of them I suppose, and their desires to have their hearts inclined to keep the law. But the law with all the commands of God are spiritual and inward, with whose true sense and importance, in their extent and latitude, we cannot have a useful acquaintance but by the enlightening, instructing efficacy of the grace of the Spirit. And where this is, the mind is greatly supplied with the true matter of prayer; for when the soul hath learned the spirituality and holiness of the law, its extent unto the inward frame and disposition of our hearts, as well as unto outward actions, and its requiring absolute holiness, rectitude, and conformity unto God, at all times and in all things, then doth it see and learn its own discrepancy from it and coming short of it, even then when as to outward acts and duties it is unblamable. And hence do proceed those confessions of sin, in the best and most holy believers, which they who understand not these things do deride and scorn. By this means, therefore, doth the Holy Spirit help us to pray, by supplying us with the due and proper matter of supplications, even by acquainting us and affecting our hearts with the spirituality of the command, and our coming short thereof in our dispositions and frequent inordinate actings of our minds and affections. He who is instructed herein will on all occasions be prepared with a fullness of matter for confession and humiliation, as also with a sense of that grace and mercy which we stand in need of with respect unto the obedience required of us,
Thirdly, He alone guides and directs believers to pray or ask for any thing in order unto right and proper ends: for there is nothing so excellent in itself, so useful unto us, so acceptable unto God, as the matter of prayer; but it may be vitiated, corrupted, and prayer itself be rendered vain, by an application of it unto false or mistaken ends. And that in this case we are relieved by the Holy Ghost, is plain in the text under consideration; for helping our infirmities, and teaching us what to pray for as we ought, he "maketh intercession for us according to God," -- that is, his mind or his will, <450827>Romans 8:27. This is well explained by Origen on the place: "Velut si magister suscipiens ad rudimenta discipulum, et ignorantem penitus literas, ut eum docere possit et instituere, necesse habet inclinare se ad
361
discipuli rudimenta, et ipse prius dicere nomen litere, ut respondendo discipulus discat, et sit quodammodo magister incipienti discipulo similis, ea loqueus et ea meditans, quae incipiens loqui debeat ac meditari; ita et Sanctus Spiritus, ubi oppugnationibus carnis perturbari nostrum spiritum viderit, et neseientem quid orare debeat secundum quod oportet, ipso velut magister orationem praemittit, quam noster spiritus (si tamen discipulus esse Sancti Spiritus desiderat) prosequatur, ipse gemitus offert quibus noster spiritus discat ingemiscere, ut repropitiet sibi Deum." To the same purpose speaks Damascen, lib. 4 chap. 3; and Austin in sundry places, collected by Beda, in his comment on this He doth it in us and by us, or enableth us so to do; for the Spirit himself without us hath no office to be performed immediately towards God, nor any nature inferior unto the divine wherein he might intercede. The whole of any such work with respect unto us is incumbent on Christ; he alone in his own person performeth what is to be done with God for us. What the Spirit doth, he doth in and by us. He therefore directs and enableth us to make supplications "according to the mind of God." And herein God is said to "know the mind of the Spirit;" that is, his end and design in the matter of his requests. This God knows; that is, approves of and accepts. So it is the Spirit of God who directs us as to the design and end of our prayers, that they may find acceptance with God.
But yet there may be, and I believe there is, more in that expression, "God knoweth the mind of the Spirit;" for he worketh such high, holy, spiritual desires and designs in the minds of believers in their supplications as God alone knoweth and understandeth in their full extent and latitude. That of ourselves we are apt to fail and mistake hath been declared from <590403>James 4:3.
I shall not here insist on particulars, but only mention two general ends of prayer which the Holy Spirit keeps the minds of believers unto in all their requests, where he hath furnished them with the matter of them according to the mind of God; for he doth not only make intercession in them, according unto the mind of God, with respect unto the matter of their requests, but also with respect unto the end which they aim at, that it may be accepted with him. He guides them, therefore, to design, --
362
1. That all the success of their petitions and prayers may have an immediate tendency unto the glory of God. It is he alone who enables them to subordinate all their desires unto God's glory. Without his especial aid and assistance we should aim at self only and ultimately in all we do. Our own profit, ease, satisfaction, mercies, peace, and deliverance, would be the end whereunto we should direct all our supplications; whereby they would be all vitiated and become abominable.
2. He keeps them unto this also, that the issue of their supplications may be the improvement of holiness in them, and thereby their conformity unto God, with their nearer access unto him. Where these ends are not, the matter of prayer may be good and according to the word of God, and yet our prayers an abomination. We may pray for mercy and grace, and the best promised fruits of the love of God, and yet for want of these ends find no acceptance in our supplications. To keep us unto them is his work, because it consists in casting out all self ends and aims, bringing all natural desires unto a subordination unto God, which he worketh in us if he worketh in us any thing at all.
And this is the first part of the work of the Spirit towards believers as a Spirit of grace and supplication, -- he furnisheth and filleth their minds with the matter of prayer, teaching them thereby what to pray for as they ought; and where this is not wrought in some measure and degree, there is no praying according to the mind of God.
363
CHAPTER 6.
THE DUE MANNER OF PRAYER, WHEREIN IT DOTH CONSIST.
THE Holy Spirit having given the mind a due apprehension of the things we ought to pray for, or furnished it with the matter of prayer, he moreover works a due sense and valuation of them, with desires after them, upon the will and affections; wherein the due manner of it doth consist. These things are separable. The mind may have light to discern the things that are to be prayed for, and yet the will and affections be dead unto them or unconcerned in them; and there may be a gift of prayer founded hereon, in whose exercise the soul doth not spiritually act towards God, for light is the matter of all common gifts. And by virtue of a perishing illumination, a man may attain a gift in prayer which may be of use unto the edification of others; for "the manifestation of the Spirit is given unto every man to profit withal." In the meantime, it is with him that so prayeth not much otherwise than it was with him of old who prayed in an unknown tongue: "his spirit prayeth, but his understanding is unfruitful." He prayeth by virtue of the light and gift that he hath received, but his own soul is not benefited nor improved thereby. Only sometimes God makes use of men's own gifts to convey grace into their own souls; but prayer, properly so called, is the obediential acting of the whole soul towards God.
Wherefore, first, where the Holy Spirit completes his work in us as a Spirit of grace and supplication, he worketh on the will and affections to act obedientially towards God in and about the matter of our prayers. Thus when he is poured out as a Spirit of supplication, he fills them unto whom he is communicated with mourning and godly sorrow, to be exercised in their prayers as the matter doth require, <381210>Zechariah 12:10. He doth not only enable them to pray, but worketh affections in them suitable unto what they pray about. And in this work of the Spirit lies the fountain of that inexpressible fervency and delight, of those enlarged laborings of mind and desires, which are in the prayers of believers, especially when they are under the power of more than ordinary
364
influences from him: for these things proceed from the work of the Spirit on their wills and affections, stirring them up and carrying them forth unto God, in and by the matter of their prayers, in such a manner as no vehement working of natural affections can reach unto; and therefore is the Spirit said to "make intercession for us with groanings which cannot be uttered," <450826>Romans 8:26,27, uJperentugca>nei. As he had before expressed his work in general by sunantilamza>netai, which intendeth a help by working, carrying us on in our undertaking in this duty beyond our own strength (for he helpeth us on under our infirmities or weaknesses), so his especial acting is here declared by uJperentugca>nei, that is, an additional interposition, like that of an advocate for his client, pleading that in his case which he of himself is not able to do. Once this word is used in the service of a contrary design. Speaking of the prayer of Elijah, the apostle says, J JWv ejntugca>nei tw~| Qew~| kata< tou~ jIsrah>l? -- "How he maketh intercession to God against Israel," <451102>Romans 11:2; as rc'B;, which is constantly used in the Old Testament for "to declare good tidings, tidings of peace," is once applied in a contrary signification unto tidings of evil and destruction, 1<090417> Samuel 4:17. The man that brought the news of the destruction of the army of the Israelites and the taking of the ark by the Philistines is called rCebm' h] '. But the proper use of this word is to intercede for grace and favor; and this he doth stenagmoiv~ alj alht> oiv. We ourselves are said stena>zein, to "groan," <450823>Romans 8:23; that is, humbly, mournfully, and earnestly to desire. And here the Spirit is said to "intercede for us with groanings;" which can be nothing but his working in us and acting by us that frame of heart and those fervent, laboring desires, which are so expressed, and these with such depth of intension and laboring of mind as cannot be uttered. And this he doth by the work now mentioned.
Secondly, Having truly affected the whole soul, enlightened the mind in the perception of the truth, beauty, and excellency of spiritual things, engaged the will in the choice of them and prevalent love unto them, excited the affections to delight in them and unto desires after them, there is in the actual discharge of this duty of prayer, wrought in the soul by the power and efficacy of his grace, such an inward laboring of heart and spirit, such a holy, supernatural desire and endeavor after a union with the things prayed for in the enjoyment of them, as no words can utter or
365
expressly declare, -- that is, fully and completely, -- which is the sense of the place.
To avoid the force of this testimony, some (one at least) would have this intercession of the Spirit to be the intercession of the Spirit in Christ for us now at the right hand of God; so that no work of the Spirit itself in believers is intended. Such irrational evasions will men sometimes make use of to escape the convincing power of light and truth; for this is such a description of the intercession of Christ at the right hand of God as will scarcely be reconciled unto the analogy of faith. That it is not an humble, oral supplication, but a blessed representation of his oblation, whereby the efficacy of it is continued and applied unto all the particular occasions of the church or believers, I have elsewhere declared, and it is the common faith of Christians. But here it should be reported as the laboring of the Spirit in him with unutterable groans; the highest expression of an humble, burdened, solicitous endeavor. Nothing is more unsuited unto the present glorious condition of the Mediator. It is true that "in the days of his flesh" he prayed "with strong crying and tears," in an humble deprecation of evil, <580507>Hebrews 5:7; but an humble prostration and praying with unutterable groans is altogether inconsistent with his present state of glory, his fullness of power, and fight to dispense all the grace and mercy of the kingdom of God. Besides, this exposition is as adverse to the context as any thing that could be invented. <450815>Romans 8:15, it is said that we "receive the Spirit of adoption, whereby we cry, Abba, Father;" which Spirit "God sends forth into our hearts," <480406>Galatians 4:6. And the blessed work of this Spirit in us is farther described, <450816>Romans 8:16,17. And thereon, verse 23, having received "the first-fruits of this Spirit," we are said to "groan within ourselves;" to which it is added, that of ourselves not knowing what we ought to pray for, autj o< to< Pneum~ a, "that very Spirit," so given unto us, so received by us, so working in us, "maketh intercession for us with groanings which cannot be uttered." Wherefore, without offering violence unto the context, there is no place for the introduction of the intercession of Christ in heaven, especially under such an expression as is contrary to the nature of it. It is mentioned afterward by the apostle, in its proper place, as a consequent and fruit of his death and resurrection, verse 35. And there he is said simply ejntugcan> ein? but the Spirit here is
366
said uJperentugca>nein, which implies an additional supply unto what is in ourselves.
Yet, to give countenance unto this uncouth exposition, a force is put upon the beginning of both the verses 26, 27: for whereas asj qen> eia doth constantly in the Scripture denote any kind of infirmity or weakness, spiritual or corporeal, it is said here to be taken in the latter sense, for diseases with troubles and dangers, which latter it nowhere signifies; for so the meaning should be, that in such conditions we know not what to pray for, whether wealth, or health, or peace, or the like, but Christ intercedes for us. And this must be the sense of sunantilamzan> etai taiv~ asj qenei.aiv hJmwn~ , which yet in the text doth plainly denote a help and assistance given unto our weaknesses, that is, unto us who are weak, in the discharge of the duty of prayer, as both the words themselves and the ensuing reasons of them do evince. Wherefore, neither the grammatical sense of the words, nor the context, nor the analogy of faith, will admit of this new and uncouth exposition.
In like manner, if it be inquired why it is said "that he who searcheth the hearts knoweth what is the mind of the Spirit," -- which plainly refers to some great and secret work of the Spirit in the heart of man, -- if the intercession of Christ be intended, nothing is offered but this paraphrase, "And then God, that, by being a searcher of hearts, knoweth our wants exactly, understands also the desire and intention of the Spirit of Christ." But these things are ajprosdio>nusa, and have no dependence the one on the other; nor was there any need of the mentioning the searching of our hearts, to introduce the approbation of the intercession of Christ. But to return.
That is wrought in the hearts of believers in their duty which is pervious to none but Him that searcheth the heart. This frame in all our supplications we ought to aim at, especially in time of distress, troubles, and temptations, such as was the season here especially intended, when commonly we are most sensible of our own infirmities: and wherein we come short hereof in some measure, it is from our unbelief, or carelessness and negligence; which God abhors. I do acknowledge that there may be, that there will be, more earnestness and intension of mind, and of our natural spirit therein, in this duty, at one time than another, according as
367
outward occasions or other motives do excite them or stir them up. So our Savior in his agony prayed more earnestly than usual; not with a higher exercise of grace, which always acted itself in him in perfection, but with a greater vehemency in the working of his natural faculties. So it may be with us at especial seasons; but yet we are always to endeavor after the same aids of the Spirit, the same actings of grace in every particular duty of this kind.
Thirdly, The Holy Spirit gives the soul of a believer a delight in God as the object of prayer. I shall not insist on his exciting, moving, and acting all other graces that are required in the exercise of this duty, as faith, love, reverence, fear, trust, submission, waiting, hope, and the like. I have proved elsewhere that the exercise of them all, in all duties, and of all other graces in like manner, is from him, and shall not therefore here again confirm the same truth. But this delight in God as the object of prayer hath a peculiar consideration in this matter; for without it ordinarily the duty is not accepted with God, and is a barren, burdensome task unto them by whom it is performed. Now, this delight in God as the object of prayer is, for the substance of it, included in that description of prayer given us by the apostle, -- namely, that it is crying "Abba, Father." Herein a filial, holy delight in God is included, such as children have in their parents in their most affectionate addresses unto them, as hath been declared. And we are to inquire wherein this delight in God as the object of prayer doth consist, or what is required thereunto. And there is in it, --
1. A sight or prospect of God as on a throne of grace. A prospect, I say, not by carnal imagination, but spiritual illumination. "By faith we see him who is invisible," <581127>Hebrews 11:27; for it is the "evidence of things not seen" making its proper object evident and present unto them that do believe. Such a sight of God on a throne of grace is necessary unto this delight. Under this consideration he is the proper object of all our addresses unto him in our supplications: chap. <580416>4:16, "Let us come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need." The duty of prayer is described by the subjectmatter of it, namely, "mercy" and "grace," and by the only object of it, "God on a throne of grace."
368
And this "throne of grace" is farther represented unto us by the place where it is erected or set up, and that is in the holiest or most holy place; for in our coming unto God as on that throne, we have "boldness to enter into the holiest by the blood of Jesus," <581019>Hebrews 10:19. And hereby the apostle shows, that in the expression he has respect or alludes unto the mercy-seat upon the ark, covered with the cherubims, which had a representation of a throne; and because of God's especial manifestation of himself thereon, it was called his throne; and it was a representation of Jesus Christ, as I have showed elsewhere.
God, therefore, on a throne of grace is God as in a readiness through Jesus Christ to dispense grace and mercy to suppliant sinners. When God comes to execute judgment, his throne is otherwise represented. See <270709>Daniel 7:9,10. And when sinners take a view in their minds of God as he is in himself, and as he will be unto all out of Christ, it ingenerates nothing but dread and terror in them, with foolish contrivances to avoid him or his displeasure, <233314>Isaiah 33:14; <330606>Micah 6:6,7; <660616>Revelation 6:16,17. All these places and others testify that when sinners do engage into serious thoughts and conceptions of the nature of God, and what entertainment they shall meet with from him, all their apprehensions issue in dread and terror. This is not a frame wherein they can cry, "Abba, Father." If they are delivered from this fear and bondage, it is by that which is worse, namely, carnal boldness and presumption, whose rise lieth in the highest contempt of God and his holiness. When men give up themselves to the customary performance of this duty, or rather "saying of their prayers,' I know not out of what conviction that so they must do, without a due consideration of God and the regard that he hath unto them, they do but provoke him to his face in taking his name in vain; nor, however they satisfy themselves in what they do, have they any delight in God in their approaches unto him.
Wherefore, there is required hereunto a prospect of God, by faith, as on a "throne of grace," as exalted in Christ to show mercy unto sinnera So is he represented, <233018>Isaiah 30:18, "Therefore will the LORD wait, that he may be gracious, and therefore will he be exalted, that he may have mercy." Without this we cannot draw nigh to him, or call upon him with delight, as becometh children, crying, "Abba, Father." And by whom is this discovery made unto us? Is this a fruit of our own fancy and imagination?
369
So it may be with some, to their ruin. But it is the work of the Spirit, who alone, in and through Christ, revealeth God unto us, and enableth us to discern him in a due manner. Hence our apostle prays for the Ephesians
"that the God of our Lord Jesus Christ, the Father of glory, would give unto them the Spirit of wisdom and revelation in the knowledge of him; that the eyes of their understanding being enlightened, they might know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints," chap. <490117>1:17,18.
All the acquaintance which we have with God, in a way of grace, is from the revelation made in us by his Spirit. See <510201>Colossians 2:1,2. By him doth God say unto us that "fury is not in him," and that if we lay hold on his arm, that we may have peace, we shall have peace, <232704>Isaiah 27:4,5.
2. Unto this delight is required a sense of God's relation unto us as a Father. By that name, and under that consideration, hath the Lord Christ taught us to address ourselves unto him in all our supplications. And although we may use other titles and appellations in our speaking to him, even such as he hath given himself in the Scripture, or those which are analogous thereunto, yet this consideration principally influenceth our souls and minds, that God is not ashamed to be called our Father, that
"the Lord Almighty hath said that he will be a Father unto us, and that we shall be his sons and daughters," 2<470618> Corinthians 6:18.
Wherefore, as a Father is he the ultimate object of all evangelical worship, of all our prayers. So is it expressed in that holy and divine description of it given by the apostle, <490218>Ephesians 2:18, "Through Christ we have access by one Spirit unto the Father." No tongue can express, no mind can reach, the heavenly placidness and soul-satisfying delight which are intimated in these words. To come to God as a Father, through Christ, by the help and assistance of the Holy Spirit, revealing him as a Father unto us, and enabling us to go to him as a Father, how full of sweetness and satisfaction is it! Without a due apprehension of God in this relation no man can pray as he ought. And hereof we have no sense, herewith we have no acquaintance, but by the Holy Ghost; for we do not consider God in a general manner, as he may be said to be a Father unto the whole creation,
370
but in an especial, distinguishing relation, -- as he makes us his children by adoption. And as it is
"the Spirit that beareth witness with our spirit that we are thus the children of God," <450816>Romans 8:16,
giving us the highest and utmost assurance of our estate of sonship in this world; so being the Spirit of adoption, it is by him alone that we have any acquaintance with our interest in that privilege.
Some may apprehend that these things belong but little, and that very remotely, unto the duty of prayer, and the assistance we receive by the Spirit therein; but the truth is, those who are so minded, on consideration, know neither what it is to pray nor what doth belong thereunto. There is nothing more essential unto this duty than that, in the performance of it, we address ourselves unto God under the notion of a Father; that is, the Father of our Lord Jesus Christ, and in him our Father also. Without this we cannot have that holy delight in this duty which is required in us, and the want whereof ordinarily ruins our design in it. And this we can have no spiritual, satisfactory sense of but what we receive by and from the Spirit of God.
3. There belongeth thereunto that boldness which we have in our access into the holy piece, or unto the throne of grace:
"Having therefore boldness to enter into the holiest by the blood of Jesus, let us draw near with a true heart in full assurance of faith," <581019>Hebrews 10:19,22.
Where there is on men a "spirit of fear unto bondage," they can never have any delight in their approaches unto God. And this is removed by the Spirit of grace and supplication: <450815>Romans 8:15,
"Ye have not received the spirit of bondage again to fear; but ye have received the Spirit of adoption, whereby we cry, Abba, Father."
These things are opposed, and the one is only removed and taken away by the other. And where the "spirit of bondage unto fear" abides, there we cannot cry, "Abba, Father," or pray in a due manner; but "where the Spirit
371
of the Lord is, there is liberty," 2<470317> Corinthians 3:17. And this, as we render the word, consists in two things: --
(1.) In orandi libertate;
(2.) In exauditionis fiducia.
(1.) There is in it an enlarged liberty and freedom of speech in prayer unto God; so the word signifies. Parrj Jhsi>a is as much as panrhsi>a, a freedom to speak all that is to be spoken, a confidence that countenanceth men in the freedom of speech, according to the exigency of their state, condition, and cause. So the word is commonly used, <490619>Ephesians 6:19. Where there is servile fear and dread, the heart is straitened, bound up, knows not what it may, what it may not utter, and is pained about the issue of all it thinks or speaks; or it cannot pray at all beyond what is prescribed unto it to say, as it were, whether it will or no. But where this Spirit of liberty and boldness is, the heart is enlarged with a true, genuine openness and readiness to express all its concerns unto God as a child unto its father. I do not say that those who have this aid of the Spirit have always this liberty in exercise, or equally so. The exercise of it may be variously impeded, by temptations, spiritual indispositions, desertions, and by our own negligence in stirring up the grace of God. But believers have it always in the root and principle, even all that have received the Spirit of adoption, and are ordinarily assisted in the use of it. Hereby are they enabled to comply with the blessed advice of the apostle, <500406>Philippians 4:6,
"Be careful for nothing; but in every thing by prayer and supplication with thanksgiving let your requests be made known unto God."
The whole of our concerns in this world is to be committed unto God in prayer, so that we should not retain any dividing cares in our own minds about them. And herein the apostle would have us to use a holy freedom and boldness in speaking unto God on all occasions, as one who concerns himself in them; to hide nothing from God, -- which we do what lieth in us when we present it not unto him in our prayers, -- but use a full, plainhearted, open liberty with him: "In every thing let your requests be made known unto God." He is ready to hear all that you have to offer unto him
372
or plead before him. And in so doing, the "peace of God, which passeth all understanding, shall keep your hearts and minds through Jesus Christ," verse 7; which is ordinarily the condition of those who are found in diligent obedience unto this command.
(2.) There is also in it a confidence of acceptance, or being heard in prayer; that is, that God is well pleased with their duties, accepting both them and their persons in Jesus Christ. Without this we can have no delight in prayer, or in God as the object of it; which vitiates the whole duty. When Adam thought there was no acceptance with God for him, he had no confidence of access unto him, but, as the first effect of folly that ensued on the entrance of sin, went to hide himself. And all those who have no ground of spiritual confidence for acceptance with Christ do in their prayers but endeavor to hide themselves from God by the duty which they perform. They cast a mist about them, to obscure themselves from the sight of their own convictions, wherein alone they suppose that God sees them also. But in such a frame there is neither delight, nor enlargement, nor liberty, nor indeed prayer itself.
Now, this confidence or boldness, which is given unto believers in their prayers by the Holy Ghost, respects not the answer of every particular request, especially in their own understanding of it, but it consists in a holy persuasion that God is well pleased with their duties, accepts their persons, and delights in their approaches unto his throne. Such persons are not terrified with apprehensions that God will say unto them, "What have ye to do to take my name into your mouths, or to what purpose are the multitude of your supplications? When ye make many prayers, I will not hear." "Will he," saith Job, "plead against me with his great power? No; but he would put strength in me," chap. <182306>23:6. Yea, they are assured that the more they are with God, the more constantly they abide with him, the better is their acceptance; for as they are commanded to pray always and not to faint, so they have a sufficient warranty from the encouragement and call of Christ to be frequent in their spiritual addresses to him. So he speaks to his church, <220214>Song of Solomon 2:14,
"O my dove, let me see thy countenance, let me hear thy voice; for sweet is thy voiceq and thy countenance is comely."
373
And herein also is comprised a due apprehension of the goodness and power of God, whereby he is, in all conditions, ready to receive them and able to relieve them. The voice of sinners by nature, let presumption and superstition pretend what they please to the contrary, is, that God is austere, and not capable of condescension or compassion. And the proper acting of unbelief lies in limiting the Most Holy, saying, "Can God do this or that thing, which the supplies of our necessities do call fort are they possible with God?" So long as either of these worketh in us with any kind of prevalency, it is impossible we should have any delight in calling upon God. But we are freed from them by the Holy Ghost, in the representation he makes of the engaged goodness and power of God in the promises of the covenant; which gives us boldness in his presence.
Fourthly, It is the work of the Holy Spirit in prayer to keep the souls of believers intent upon Jesus Christ, as the only way and means of acceptance with God. This is the fundamental direction for prayer now under the gospel. We are now to ask in his name; which was not done expressly under the Old Testament. Through him we act faith on God in all our supplications; by him we have an access unto the Father. We enter into the holiest through the new and living way that he hath consecrated for us. The various respect which faith hath unto Jesus Christ as mediator in all our prayers is a matter worthy a particular inquiry, but is not of our present consideration, wherein we declare the work of the Spirit alone; and this is a part of it, that he keeps our souls intent upon Christ, according unto what is required of us, as he is the way of our approach unto God, the means of our admittance, and the cause of our acceptance with him. And where faith is not actually exercised unto this purpose, all prayer is vain and unprofitable. And whether our duty herein be answered with a few words, wherein his name is expressed with little spiritual regard unto him, is worth our inquiry.
To enable us hereunto is the work of the Holy Ghost. He it is that glorifies Jesus Christ in the hearts of believers, <431614>John 16:14; and this he doth when he enableth them to act faith on him in a due manner. So speaks the apostle expressly, <490218>Ephesians 2:18, "Through him we have access by one Spirit unto the Father." It is through Jesus alone that we have our access unto God, and that by faith in him. So we have our access unto him for our persons in justification: <450502>Romans 5:2, "By whom we have access
374
by faith into this grace wherein we stand." And by him we have our actual access unto him in our supplications when we draw nigh to the throne of grace; but this is by the Spirit. It is he who enables us hereunto, by keeping our minds spiritually intent on him in all our addresses unto God. This is a genuine effect of the Spirit as he is the "Spirit of the Son;" under which consideration in an especial manner he is bestowed on us to enable us to pray, <480406>Galatians 4:6. And hereof believers have a refreshing experience in themselves; nor doth any thing leave a better savor or relish on their souls than when they have had their hearts and minds kept close, in the exercise of faith, on Christ the mediator in their prayers.
I might yet insist on more instances in the declaration of the work of the Holy Ghost in believers, as he is a Spirit of grace and supplication; but my design is not to declare what may be spoken, but to speak what ought not to be omitted. Many other things, therefore, might be added, but these will suffice to give an express understanding of this work unto them who have any spiritual experience of it, and those who have not will not be satisfied with volumes to the same purpose.
Yet something may be here added to free our passage from any just exceptions; for, it may be, some will think that these things are not pertinent unto our present purpose, which is to discover the nature of the duty of prayer, and the assistance which we receive by the Spirit of God therein. "Now, this is only in the words that we use unto God in our prayers, and not in that spiritual delight and confidence which have been spoken unto, which, with other graces, if they may be so esteemed, are of another consideration."
Ans. 1. It may be that some think so; and also, it may be, and is very likely, that some who will be talking about these things are utterly ignorant what it is to pray in the Spirit, and the whole nature of this duty. Not knowing, therefore, the thing, they hate the very name of it; as indeed it cannot but be uncouth unto all who are no way interested in the grace and privilege intended by it. The objections of such persons are but as the strokes of blind men; whatever strength and violence be in them, they always miss the mark. Such are the fierce arguings of the most against this duty; they are full of fury and violence, but never touch the matter intended.
375
2. My design is so to discover the nature of praying in the Spirit in general as that therewith I may declare what is a furtherance thereunto and what is a hinderance thereof; for if there be any such ways of praying, which men use or oblige themselves unto, which do not comply with, or are not suited to promote, or are unconcerned in, or do not express, those workings of the Holy Ghost which are so directly assigned unto him in the prayers of believers, they are all nothing but means of quenching the Spirit, of disappointing the work of his grace, and rendering the prayers themselves so used, and as such, unacceptable with God. And apparent it is, at least, that most of the ways and modes of prayer used in the Papacy are inconsistent with, and exclusive of, the whole work of the Spirit of supplication.
376
CHAPTER 7.
THE NATURE OF PRAYER IN GENERAL, WITH RESPECT UNTO FORMS OF PRAYER AND VOCAL PRAYER -- <490618>EPHESIANS 6:18
OPENED AND VINDICATED.
THE duty I am endeavoring to express is that enjoined in <490618>Ephesians 6:18, "Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication for all saints." Some have made bold to advance a fond imagination (as what will not enmity unto the holy ways of God put men upon?) that "praying in the Spirit" intends only praying by virtue of an extraordinary and miraculous gift; but the use of it is here enjoined unto all believers, none excepted, men and women, who yet, I suppose, had not all and every one of them that extraordinary, miraculous gift which they fancy to be intended in that expression. And the performance of this duty is enjoined them, in the manner prescribed, ejn panti< kairw,|~ -- "always," say we, "in every season;" that is, such just and due seasons of prayer as duty and our occasions call for. But the apostle expressly confines the exercise of extraordinary gifts unto some certain seasons, when, under some circumstances, they may be needful or useful unto edification, 1 Corinthians 14. There is, therefore, "a praying in the Spirit," which is the constant duty of all believers; and it is a great reproach unto the profession of Christianity where that name itself is a matter of contempt. If there be any thing in it that is "foolish, conceited, fanatical," the holy apostle must answer for it, yea, He by whom he was inspired. But if this be the expression of God himself of that duty which he requireth of us, I would not willingly be among the number of them by whom it is derided, let their pretences be what they please. Besides, in the text, all believers are said thus "to pray in the Spirit at all seasons," dia< pa>shv proseuchv~ kai< dehs> ewv, and ejn pa>sh| proseuch~| kai< deh>sei, "with all prayer and supplication;" that is, with all manner of prayer, according as our own occasions and necessities do require. A man, certainly, by virtue of this rule, can scarce judge himself obliged to confine his performance of this duty unto a prescript form of words: for a variety in our prayers, commensurate unto the various occasions of ourselves and of the church of
377
God, being here enjoined us, how we can comply therewith in the constant use of any one form I know not; those who do are left unto their liberty. And this we are obliged unto, eivj autj o< tout~ o ajgrupnoun~ tev, "diligently watching unto this very end," that our prayers may be suited unto our occasions. He who can divide this text, or cut it out into a garment to clothe set forms of prayer with, will discover an admirable dexterity in the using and disposal of a text of Scripture.
But yet neither do I conclude from hence that all such forms are unlawful; only, that another way of praying is here enjoined us is, I suppose, unquestionable unto all impartial searchers after truth; and, doubtless, they are not to be blamed who endeavor a compliance therewith. And if persons are able, in the daily, constant reading of any book whatever, merely of a human composition, to rise up in answer to this duty of "praying always with all manner of prayer and supplication in the Spirit," or the exercise of the aid and assistance received from him, and his holy acting of them as a Spirit of grace and supplication, endeavoring, laboring, and watching thereunto, I shall say no more but that they have attained what I cannot understand.
The sole inquiry remaining is, how they are enabled to pray in whose minds the Holy Ghost doth thus work as a Spirit of grace and supplication. And I do say, in answer thereunto, that those who are thus affected by him do never want a gracious ability of making their addresses unto God in vocal prayer, so far as is needful unto them in their circumstances, callings, states, and conditions. And this is that which is called the gift of prayer. I speak of ordinary cases; for there may be such interpositions of temptations and desertions as that the soul, being overwhelmed with them, may for the present be able only to "mourn as a dove," or to "chatter as a crane," -- that is, not to express the sense of their minds clearly and distinctly, but only as it were to mourn and groan before the Lord in brokenness of spirit and expressions. But this also is sufficient for their acceptance in that condition; and hereof there are few believers but at one time or other they have more or less experience. And as for those whose devotion dischargeth itself in a formal course of the same words, as it must needs be in the Papacy, wherein for the most part they understand not the signification of the words which they make use of, they are strangers unto the true nature of prayer, at least unto the work
378
of the Spirit therein. And such supplications as are not variously influenced by the variety of the spiritual conditions of them that make them, according to the variety of our spiritual exercises, are like one constant tone or noise, which hath no harmony nor music in it.
I say, therefore, --
1. That the things insisted on are in some degree and measure necessary unto all acceptable prayer. The Scripture assigns them thereunto, and believers find them so by their own experience. For we discourse not about prayer as it is the working of nature in its straits and difficulties towards the God of nature, expressing thereby its dependence on him, with an acknowledgment of his power, in which sense all flesh, in one way or other, under one notion or other, come to God; nor yet upon those cries which legal convictions will wrest from them that fall under their power: but we treat only of prayer as it is required of believers under the gospel, as they have an "access through Christ by one Spirit unto the Father." And,
2. That those in whom this work is wrought by the Holy Spirit in any degree do not, in ordinary cases, want an ability to express themselves in this duty, so far as is needful for them. It is acknowledged that an ability herein will be greatly increased and improved by exercise, and that not only because the exercise of all moral faculties is the genuine way of their strengthening and improvement, but principally because it is instituted, appointed, and commanded of God unto that end. God hath designed the exercise of grace for the means of its growth, and giveth his blessing in answer to his institution. But the nature of the thing itself requires a performance of the duty suitably unto the condition of him that is called unto it; and if men grow not up unto farther degrees in that ability by exercise in the duty itself, by stirring up the gifts and graces of God in them, it is their sin and folly. And hence it follows,
3. That although set forms of prayer may be lawful unto some, as is pretended, yet are they necessary unto none, that is, unto no true believers, as unto acceptable, evangelical prayer; but whoever is made partaker of the work of the Spirit of God herein, which he doth infallibly effect in every one who through him is enabled to cry, "Abba, Father," as every child of God is, he will be able to pray according to the mind and
379
will of God, if he neglect not the aid and assistance offered unto him for that purpose. Wherefore, to plead for the necessity of forms of prayer unto believers, beyond what may be doctrinal or instructive in them, is a fruit of inclination unto parties, or of ignorance, or of the want of a due attendance unto their own experience.
Of what use forms of prayer may be unto those that are not regenerate, and have not, therefore, received the Spirit of adoption, belongs not directly unto our disquisition; yet I must say that I understand not clearly the advantage of them unto them, unless a contrivance to relieve them in that condition, without a due endeavor after a deliverance from it, may be so esteemed. For these persons are of two sorts: --
(1.) Such as are openly under the power of sin, their minds being not effectually influenced by any convictions. These seldom pray, unless it be under dangers, fears, troubles, pains, or other distresses. When they are smitten they will cry, "even to the LORD they will cry," and not else; and their design is to treat about their especial occasions, and the present sense which they have thereof. And how can any man conceive that they should be supplied with forms of prayer expressing their sense, conceptions, and affections, in their particular cases? And how ridiculously they may mistake themselves in reading those prayers which are no way suited unto their condition, is easily supposed. A form to such persons may prove little better than a charm, and their minds be diverged by it from such a performance of duty as the light of nature would direct to. Jonah's mariners in the storm "cried every one unto his god," and called on him also to do so too, chap. 1:5, 6. The substance of their prayer was, that God would "think upon them, that they might not perish." And men in such condition, if not diverted by this pretended relief, which indeed is none, will not want words to express their minds, so far as there is any thing of prayer in what they do; and beyond that, whatever words they are supplied withal, they are of no use or advantage unto them. And it is possible when they are left to work naturally towards God, however unskilled and rude their expressions may be, a deep sense may be left upon their minds, with a reverence of God, and remembrance of their own error, which may be of use to them. But the bounding and directing of the workings of natural religion by a form of words, perhaps little suited unto their occasions and not at all to their affections, tends only to stifle the
380
operation of an awakened conscience, and to give them up unto their former security.
(2.) Others there are, such as by education and the power of convictions from the word, by one means or other, are so far brought under a sense of the authority of God and their own duty as conscientiously, according unto their light, to attend unto prayer, as unto other duties also. Now, the case of these men will be more fully determined afterward, when the whole use of the forms of prayer will be spoken unto. For the present I shall only say, that I cannot believe, until farther conviction, that any one whose duty it is to pray is not able to express his requests and petitions in words, so far as he is affected with the matter of them in his mind; and what he doth by any advantage beyond that belongeth not to prayer. Men may, by sloth, and other vicious distempers of mind, especially by a negligence in getting their hearts and consciences duly affected with the matter and object of prayer, keep themselves under a real or supposed disability in this matter; but whereas prayer in this sort of persons is an effect of common illumination and grace, which are also from the Spirit of God, if persons do really and sincerely endeavor a due sense of what they pray for and about, he will not be wanting to help them to express themselves so far as is necessary for them, either privately or in their families. But those who will never enter the water but with flags or bladders under them will scarce ever learn to swim; and it cannot be denied but that the constant and unvaried use of set forms of prayer may become a great occasion of quenching the Spirit, and hindering all progress or growth in gifts or graces When every one hath done what he can, it is his best, and will be accepted of him, it being according unto what he hath, before that which is none of his.
381
CHAPTER 8.
THE DUTY OF EXTERNAL PRAYER BY VIRTUE OF A SPIRITUAL GIFT EXPLAINED AND VINDICATED.
WHAT we have hitherto discoursed concerning the work of the Spirit of grace and supplication enabling believers to pray, or to cry "Abba, Father," belongeth principally unto the internal, spiritual nature of the duty, and the exercise of grace therein, wherein we have occasionally only diverted unto the consideration of the interest of words, and the use of set forms, either freely or imposed. And, indeed, what hath been evinced from Scripture testimony herein doth upon the matter render all farther dispute about these things needless; for if the things mentioned be required unto all acceptable prayer, and if they are truly effected in the minds of all believers by the Holy Ghost, it is evident how little use there remains of such pretended aids.
But, moreover, prayer falleth under another consideration, namely, as to its external performance, and as the duty is discharged by any one in lesser or greater societies, wherein upon his words and expressions do depend their conjunction with him, their communion in the duty, and consequently their edification in the whole. This is the will of God, that in assemblies of his appointment, as churches and families, and occasional meetings of two or three or more in the name of Christ, one should pray in the name of himself and the rest that join with him. Thus are ministers enabled to pray in church-assemblies, as other Christians in occasional meetings of the disciples of Christ in his name, parents in their families, and, in secret, every believer for himself.
There is a spiritual ability given unto men by the Holy Ghost, whereby they are enabled to express the matter of prayer, as taught and revealed in the manner before described, in words fitted and suited to lead on their own minds and the minds of others unto a holy communion in the duty, to the honor of God and their own edification. I do not confine the use of this ability unto assemblies; every one may, and usually is to make use of it, according to the measure which he hath received, for himself also; for if a man have not an ability to pray for himself in private and alone, he can
382
have none to pray in public and societies. Wherefore, take prayer as vocal, without which adjunct it is not complete, and this ability belongs to the nature and essence of it And this also is from the Spirit of God.
This is that which meets with such contradiction and opposition from many, and which hath other things set up in competition with it, yea, to the exclusion of it, even from families and closets also. What they are we shall afterward examine. And judged it is by some not only to be separable from the work of the Spirit of prayer, but no way to belong thereunto. "A fruit," they say, "it is of wit, fancy, memory, elocution, volubility and readiness of speech," -- namely, in them in whom on other accounts they will acknowledge none of these things to be, at least in no considerable degree! Some while since, indeed, they defended themselves against any esteem of this ability, by crying out that "all those who thus prayed by the Spirit, as they call it, did but babble and talk nonsense." But those who have any sobriety and modesty are convinced that the generality of those who do pray according to the ability received do use words of truth and soberness in the exercise thereof. And it is but a sorry relief that any can find in cavilling at some expressions, which, perhaps good and wholesome in themselves, yet suit not their palates; or if they are such as may seem to miss of due order and decency, yet is not their failure to be compared with the extravagances (considering the nature of the duty) of some in supposed quaint and elegant expressions used in this duty. But herein they betake themselves unto this countenance, that this ability is the effect of the natural endowments before mentioned only, which they think to be set off by a boldness and confidence but a little beneath an intolerable impudence. Thus, it seems, is it with all who desire to pray as God enables them, that is, according to his mind and will, if any thing in the light of nature, the common voice of mankind, examples of Scripture, express testimonies and commands, are able to declare what is so. I shall, therefore, make way unto the declaration and confirmation of the truth asserted by the ensuing observations.
1. Every man is to pray or call upon God, according as he is able, with respect unto his own condition, relations, occasions, and duties. Certainly there is not a man in the world who hath not forfeited all his reason and understanding unto atheism, or utterly buried all their operations under the fury of brutish affections, but he is convinced that it is his duty to pray to
383
the deity he owns, in words of his own, as well as he is able; for this, and none other, is the genuine and natural notion of prayer. This is implanted in the heart of mankind, which they need not be taught nor directed unto. The artificial help of constant forms is an arbitrary invention. And I would hope that there are but few in the world, especially of those who are called Christians, but that at one time or other do so pray. And those who, for the most part, do betake themselves to other reliefs (as unto the reading of prayers, composed unto some good end and purpose, though not absolutely to their occasions, as to the present state of their minds and the things they would pray for, which is absolutely impossible), cannot, as I conceive, but sometimes be conscious to themselves not only of the weakness of what they do, but of their neglect of the duty which they profess to perform. And as for such who, by the prevalency of ignorance, the power of prejudice, and infatuation of superstition, are diverted from the dictates of nature and light of Scripture directions to say a "paternoster," it may be an "ave," or a "credo," for their prayer, intending it for this or that end, the benefit, it may be, of this or that person, or the obtaining of what is no way mentioned or included in what they utter, there is nothing of prayer in it, but a mere taking the name of God in vain, with the horrible profanation of a holy ordinance.
Persons tied up unto such rules and forms never pray in their lives, but in their occasional ejaculations, which break from them almost by surprisal. And there hath not been any one more effectual means of bringing unholiness, with an ungodly course of conversation, into the Christian world, than this one of teaching men to satisfy themselves in this duty by their saying, reading, or repetition of the words of other men, which, it may be, they understand not, and certainly are not in a due manner affected withal; for it is this duty whereby our whole course is principally influenced. And, let men say what they will, our conversation in walking before God, which principally regards the frame and disposition of our hearts, is influenced and regulated by our attendance unto and performance of this duty. He whose prayers are hypocritical is a hypocrite in his whole course; and he who is but negligent in them is equally negligent in all other duties. Now, whereas our whole obedience unto God ought to be our "reasonable service," <451201>Romans 12:1, how can it be expected that it should be so when the foundation of it is laid in such an irrational
384
supposition, that men should not pray themselves what they are able, but read the forms of others instead thereof, which they do not understand?
2. All the examples we have in the Scripture of the prayers of the holy men of old, either under the Old Testament or the New, were all of them the effects of their own ability in expressing the gracious conceptions of their minds, wrought in them by the Holy Ghost in the way and manner before described. I call it their own ability, in opposition to all outward aids and assistances from others, or an antecedaneous prescription of a form of words unto themselves. Not one instance can be given to the contrary. Sometimes it is said they "spread forth their hands," sometimes that they "lifted up their voices," sometimes that they "fell upon their knees and cried," sometimes that they "poured out their hearts" when overwhelmed; all according unto present occasions and circumstances. The solemn benediction of the priests, instituted of God, like the present forms in the administration of the sacraments, were of another consideration, as shall be showed; and as for those who, by immediate inspiration, gave out and wrote discourses in the form of prayers, which were in part mystical and in part prophetical, we have before given an account concerning them. Some plead, indeed, that the church of the Jews, under the second temple, had sundry forms of prayers in use among them, even at the time when our Savior was conversant in the temple and their synagogues; -- but they pretend and plead what they cannot prove, and I challenge any learned man to give but a tolerable evidence unto the assertion; for what is found to that purpose among the Talmudists is mixed with such ridiculous fables (as the first, suiting the number of their prayers to the number of the bones in the back of a man!) as fully defeats its own evidence.
3. The commands which are given us to pray thus according unto our own abilities are no more nor less than all the commands we have in the Scripture to pray at all. Not one of them hath any regard or respect unto outward forms, aids, or helps of prayer. And the manner of prayer itself is so described, limited, and determined, as that no other kind of prayer can be intended: for whereas we are commanded to "pray in the Spirit;" to pray earnestly and fervently, with "the spirit and understanding;" continually, with all manner of "prayer and supplication," to "make our requests known unto God," so as not to take care ourselves about our present concerns; to "pour out our hearts unto God;" to cry, "Abba,
385
Father," by the Spirit, and the like, -- I do not understand how these things are suited unto any kind of prayer but only that which is from the ability which men have received for the entire discharge of that duty; for there are evidently intimated in these precepts and directions such various occasional workings of our minds and spirits, such actings of gracious affections, as will not comply with a constant use of a prescribed form of words.
4. When we speak of men's own ability in this matter, we do include therein the conscientious, diligent use of all means which God hath appointed for the communication of this ability unto them, or to help them in the due use, exercise, and improvement of it. Such means there are, and such are they to attend unto; as, --
(1.) The diligent searching of our own hearts, in their frames, dispositions, inclinations, and actings, that we may be in some measure acquainted with their state and condition towards God. Indeed, the heart of man is absolutely unsearchable unto any but God himself, -- that is, as unto a complete and perfect knowledge of it (hence David prays that God would "search and try him," and lead and conduct him by his grace according unto what he found in him, and not leave him wholly to act or be acted according unto his own apprehensions of himself, <19D923P> salm 139:23,24); but yet where we do in sincerity inquire into them, by the help of that spiritual light which we have received, we may discern so much of them as to guide us aright in this and all other duties. If this be neglected, if men live in the dark unto themselves, or satisfy themselves only with an acquaintance with those things which an accusing conscience will not suffer them to be utterly ignorant of, they will never know either how to pray or what to pray for in a due manner. And the want of a due discharge of this duty, which we ought continually to be exercised in, especially on the account of that unspeakable variety of spiritual changes which we are subject unto, is a cause of that barrenness in prayer which is found among the most, as we have observed. He that would abound in all manner of supplication, which is enjoined us, who would have his prayers to be proper, useful, fervent, must be diligent in the search and consideration of his own heart, with all its dispositions and inclinations, and the secret guilt which it doth variously contract.
386
(2.) Constant, diligent reading of the Scriptures is another duty that this ability greatly depends upon. From the precepts of God therein may we learn our own wants, and from his promises the relief which he hath provided for them; and these things, as hath been showed, supply us with the matter of prayer. Moreover, we thence learn what words and expressions are meet and proper to be used in our accesses unto God. No words nor expressions in themselves or their signification are meet or acceptable herein, but from their analogy unto those in the Scripture, which are of God's own teaching and direction. And where men are much conversant in the word, they will be ready for and furnished with meet expressions of their desires to God always. This is one means whereby they may come so to be; and other helps of the like nature might be insisted on.
5. There is a use herein of the natural abilities of invention, memory, and elocution. Why should not men use in the service and worship of God what God hath given them that they may be able to serve and worship him? Yea, it setteth off the use and excellency of this spiritual gift, that in the exercise of it we use and act our natural endowments and abilities, as spiritualized by grace; which, in the way set up in competition with it, cannot be done. The more the soul is engaged in its faculties and powers, the more intent it is in and unto the duty.
Nor do I deny but that this gift may be varied in degrees and divers circumstances according unto these abilities, though it have a being of its own distinct from them. Even in extraordinary gifts, as in the receiving and giving out of immediate revelations from God, there was a variety in outward modes and circumstances which followed the diversity and variety of the natural abilities and qualifications of them who were employed in that work. Much more may this difference both be and appear in the exercise of ordinary gifts, which do not so absolutely influence and regulate the faculties of the mind as the other.
And this difference we find by experience among them who are endowed with this spiritual ability. All men who have the gift of prayer do not pray alike, as to the matter of their prayers, or the manner of their praying; but some do greatly excel others, some in one thing, some in another. And this doth in part proceed from that difference that is between them in the
387
natural abilities of invention, judgment, memory, elocution, especially as they are improved by exercise in this duty. But yet neither is this absolutely so, nor doth the difference in this matter which we observe in constant experience depend solely hereon; for if it did, then those who, having received this spiritual ability, do excel others in these natural endowments, would also constantly excel them in the exercise of the gift itself, which is not so, as is known to all who have observed any thing in this matter. But the exercise of these abilities in prayer depends on the especial assistance of the Spirit of God. And, for the most part, the gift, as the scion ingrafted or inoculated, turns the nature of those abilities into itself, and modifieth them according unto its own efficacy and virtue, and is not itself changed by them. Evidently, that which makes any such difference in the discharge of this duty as wherein the edification of others is concerned, is the frequent conscientious exercise of the gift received; without which, into whatever stock of natural abilities it may be planted, it will neither thrive nor flourish.
6. Spiritual gifts are of two sorts: --
(1.) Such as are distinct from all other abilities, having their whole foundation, nature, and power in themselves. Such were the extraordinary gifts of miracles, healing, tongues, and the like. These were entire in themselves, not built upon or adjoined unto any other gifts or graces whatever.
(2.) Such as were adjuncts of, or annexed unto, any other gifts or graces, without which they could have neither place nor use, as the gift of utterance depends on wisdom and knowledge; for utterance without knowledge, or that which is any thing but the way of expressing sound knowledge unto the benefit of others, is folly and babbling. And of this latter sort is the gift of prayer, as under our present consideration, with respect unto the interest of words in that duty. And this we affirm to be a peculiar gift of the Holy Ghost, and shall now farther prove it so to be; for, --
(1.) It is an inseparable adjunct of that work of the Spirit which we have described, and is therefore from him who is the author of it; for he who is the author of any thing as to its being is the author of all its inseparable adjuncts. That the work of enabling us to pray is the work of the Spirit
388
hath been proved; and it is an immeasurable boldness for any to deny it, and yet pretend themselves to be Christiana And he is not the author of any one part of this work, but of the whole, all that whereby we cry, "Abba, Father." Hereunto the expression of the desires of our souls, in words suited unto the acting of our own graces and the edification of others, doth inseparably belong. When we are commanded to pray, if our necessity, condition, edification, with the advantage and benefit of others, do require the use of words in prayer, then are we so to pray. For instance, when a minister is commanded to pray in the church or congregation, so as to go before the flock in the discharge of that duty, he is to use words in prayer. Yet are we not in such cases required to pray any otherwise than as the Spirit is promised to enable us to pray, and so as that we may still be said to pray in the Holy Ghost. So, therefore, to pray falls under the command and promise, and is a gift of the Holy Spirit.
And the nature of the thing itself, -- that is, the duty of prayer, -- doth manifest it; for all that the Spirit of God works in our hearts with respect unto this duty is in order unto the expression of it, for what he doth is to enable us to pray. And if he give not that expression, all that he doth besides may be lost as to its principal end and use: and, indeed, all that he doth in us where this is wanting, or that in fixed meditation, which in some particular cases is equivalent thereunto, riseth not beyond that frame which David expresseth by his keeping silence; whereby he declares an estate of trouble, wherein yet he was not freely brought over to deal with God about it, as he did afterward by prayer, and found relief therein.
That which with any pretense of reason can be objected hereunto, -- namely, that not any part only, but the whole duty of prayer as we are commanded to pray, is an effect in us of the Holy Spirit as a Spirit of grace and supplication, or that the grace of prayer and the gift of prayer, as some distinguish, are inseparable, -- consists in two unsound consequents, which, as is supposed, will thence ensue; as, --
(1.) "That every one who hath the grace of prayer, as it is called, or in whom the Holy Spirit worketh the gracious disposition before described, hath also the gift of prayer, seeing these things are inseparable." And,
(2.) "That every one who hath the gift of prayer, or who hath an ability to pray with utterance unto the edification of others, hath also the grace of
389
prayer, or the actings of saving grace in prayer," which is the thing intended. But these things, it will be said, are manifestly otherwise, and contrary to all experience.
Ans. [1.] For the first of these inferences, I grant it follows from the premises, and therefore affirm that it is most true, under the ensuing limitations: --
1st. We do not speak of what is called the grace of prayer in its habit or principle, but in its actual exercise. In the first respect it is in all that are sanctified, even in those infants that are so from the womb. It doth not hence follow that they must also have the gift of prayer, which respects only grace in its exercise. And thus our meaning is, that all those in whom the Spirit of God doth graciously act faith, love, delight, desire, in a way of prayer unto God, have an ability from him to express themselves in vocal prayer.
2dly. It is required hereunto that such persons be found in a way of duty, and so meet to receive the influential assistance of the Holy Spirit. Whoever will use or have the benefit of any spiritual gift must himself, in a way of duty, stir up, by constant and frequent exercise, the ability wherein it doth consist: "Stir up the gift of God which is in thee," 2<550106> Timothy 1:6. And where this duty is neglected, -- which neglect must be accounted for, wit is no wonder if any persons who may have, as they speak, the "grace of prayer," should not yet have the gift or faculty to express their minds and desires in prayer by words of their own. Some think there is no such ability in any, and therefore never look after it in themselves, but despise whatever they hear spoken unto that purpose. What assistance such persons may have in their prayers from the Spirit of grace I know not, but it is not likely they should have much of his aid or help in that wherein they despise him. And some are so accustomed unto and so deceived by pretended helps in prayer, as making use of or reading prayers by others composed for them that they never attempt to pray for themselves, but always think they cannot do that which, indeed, they will not; as if a child being bred up among none but such impotent persons as go on crutches, as he groweth up should refuse to try his own strength, and resolve himself to make use of crutches also. Good instruction, or some sudden surprisal with fear, removing his prejudice, he will cast away
390
this needless help, and make use of his strength. Some gracious persons brought up where forms of prayer are in general use may have a spiritual ability of their own to pray, but neither know it nor ever try it, through a compliance with the principles of their education, yea, so as to think it impossible for them to pray any otherwise. But when instruction frees them from this prejudice, or some sudden surprisal with fear or affliction casts them into an entrance of the exercise of their own ability in this kind, their former aids and helps quickly grow into disuse with them.
3dly. The ability which we ascribe unto all who have the gracious assistance of the Spirit in prayer is not absolute, but suited unto their occasions, conditions, duties, callings, and the like. We do not say that every one who hath received the Spirit of grace and supplication must necessarily have a gift enabling him to pray as becomes a minister in the congregation, or any person on the like solemn occasion, -- no, nor yet it may be to pray in a family, or in the company of many, if he be not in his condition of life called thereunto; but every one hath this ability according to his necessity, condition of life, and calling. He that is only a private person hath so, and he who is the ruler of the family hath so, and he that is a minister of the congregation hath so also. And as God enlargeth men's occasions and calls, so he will enlarge their abilities, provided they do what is their duty to that end and purpose; for the slothful, the negligent, the fearful, those that are under the power of prejudices, will have no share in this mercy. This, therefore, is the sum of what we affirm in this particular: -- Every adult person who hath received, and is able to exercise, grace in prayer, any saving grace, without which prayer itself is an abomination, if he neglect not the improvement of the spiritual aids communicated unto him, doth so far partake of this gift of the Holy Spirit as to enable him to pray according as his own occasions and duty do require. He who wants mercy for the pardon of sin, or supplies of grace for the sanctification of his person, and the like, if he be sensible of his wants, and have gracious desires after their supply wrought in his heart, will be enabled to ask them of God in an acceptable manner, if he be not woefully and sinfully wanting unto himself and his own duty.
[2.] As to the second inference, namely, that if this ability be inseparable from the gracious assistance of the Spirit of prayer, then whosoever hath this gift and ability, he hath in the exercise of it that gracious assistance, or
391
he hath received the Spirit of grace, and hath saving graces acted in him, I answer, --
1st. It doth not follow on what we have asserted: for although wherever is the grace of prayer there is the gift also in its measure, yet it follows not that where the gift is there must be the grace also; for the gift is for the grace's sake, and not on the contrary. Grace cannot be acted without the gift, but the gift may without the grace.
2dly. We shall assent that this gift doth grow in another soil, and hath not its root in itself. It followeth on and ariseth from one distinct part of the work of the Holy Spirit as a Spirit of supplication, from which it is inseparable; and this is his work on the mind, in acquainting it with the things that are to be prayed for, which he doth both in the inward convictions of men's own souls, and in the declaration made thereof in the Scripture. Now, this may in some be only a common work of illumination, which the gift of vocal prayer may flow from and accompany, when the Spirit of grace and supplication works no farther in them. Wherefore, it is acknowledged that men in whom the Spirit of grace did never reside nor savingly operate may have the gift of utterance in prayer unto their own and others' edification; for they have the gift of illumination, which is its foundation, and from which it is inseparable. Where this spiritual illumination is not granted in some measure, no abilities, no industry, can attain the gift of utterance in prayer unto edification; for spiritual light is the matter of all spiritual gifts, which in all their variety are but the various exercise of it. And to suppose a man to have a gift of prayer without it, is to suppose him to have a gift to pray for he knows not what; which real or pretended enthusiasm we abhor. Wherefore, wherever is this gift of illumination and conviction, there is such a foundation of the gift of prayer as that it is not ordinarily absent in some measure, where due use and exercise are observed.
Add unto what hath been spoken that the duty of prayer ordinarily is not complete unless it be expressed in words. It is called "pleading with God," "filling our mouths with arguments," "crying unto him," and "causing him to hear our voice;" which things are so expressed, not that they are any way needful unto God, but unto us. And whereas it may be said that all this may be done in prayer by internal meditation, where no use is made of
392
the voice or of words, as it is said of Hannah that "she spake in her heart, but her voice was not heard," 1<090113> Samuel 1:13, I grant in some cases it may be so, where the circumstances of the duty do not require it should be otherwise, or where the vehemency of affections, which causes men to cry out and roar, will permit it so to be. But withal I say, that in this prayer by meditation, the things and matter of prayer are to be formed in the mind into that sense and those sentences which ,nay be expressed; and the mind can conceive no more in this way of prayer than it can express. So of Hannah it is said, when she prayed in her heart, and, as she said herself, "out of the abundance of her meditation," verse 16, that "her lips moved," though "her voice was not heard;" she not only framed the sense of her supplications into petitions, but tacitly expressed them to herself. And the obligation of any person unto prescribed forms is as destructive of prayer by inward meditation as it is of prayer conceived and expressed; for it takes away the liberty and prevents the ability of framing petitions, or any other parts of prayer, in the mind according to the sense which the party praying hath of them. Wherefore, if this expression of prayer in words do necessarily belong unto the duty itself, it is an effect of the Holy Spirit, or he is not the Spirit of supplication unto us.
(2.) Utterance is a peculiar gift of the Holy Ghost: so it is mentioned, 1<460105> Corinthians 1:5; 2<470807> Corinthians 8:7; <490619>Ephesians 6:19; <510403>Colossians 4:3. And hereof there are two parts, or there are two duties to be discharged by virtue of it: --
[1.] An ability to speak unto men in the name of God in the preaching of the word;
[2.] An ability to speak unto God for ourselves, or in the name and on the behalf of others. And there is the same reason of utterance in both these duties; and in each of them it is equally a peculiar gift of the Spirit of God. See 1<460105> Corinthians 1:5; 2<470807> Corinthians 8:7; <490619>Ephesians 6:19; <510403>Colossians 4:3. The word used in these places is lo>gov, "speech," which is well rendered "utterance," -- that is, parjrhJ si>a enj tw|~ apj ofqeg> gesqai, "facultas et libertas dicendi," an ability and liberty to speak out the things we have conceived: Log> ov enj anj oiz> ei tou~ stom> atov ejn parjrJhsi>a|, <490619>Ephesians 6:19, -- "Utterance in the opening of the mouth with boldness," or rather freedom of speech. This in sacred things,
393
in praying and preaching, is the gift of the Holy Spirit; and as such are we enjoined to pray for it that it may be given unto us or others, as the edification of the church doth require. And although this gift may by some be despised, yet the whole edification of the church depends upon it; yea, the foundation of the church was laid in it, as it was an extraordinary gift, <440204>Acts 2:4; and its superstructure is carried on by it, for it is the sole means of public or solemn intercourse between God and the church. It is so if there be such a thing as the Holy Ghost, if there be such things as spiritual gifts. The matter of them is spiritual light, and the manner of their exercise is utterance.
This gift or ability, as all others of the like nature, may be considered either as to the habit or as to the external exercise of it. And those who have received it in the habit have yet experience of great variety in the exercise, which in natural and moral habits, where the same preparations precede, doth not usually appear; for as the Spirit of grace is free, and acts arbitrarily with respect unto the persons unto whom he communicates the gift himself, for "he divideth to every man as he will," so he acteth also as he pleases in the exercise of those gifts and graces which he doth bestow. Hence believers do sometimes find a greater evidence of his gracious working in them in prayer, or of his assistance to pray, as also enlargement in utterance, than at other times; for in both he breatheth and acteth as he pleaseth. These things are not their own, nor absolutely in their own power; nor will either the habitual grace they have received enable them to pray graciously, nor their gift of utterance unto edification, without his actual excitation of that grace and his assistance in the exercise of that gift. Both the conceiving and utterance of our desires in an acceptable manner are from him; and so are all spiritual enlargements in this duty. Vocal prayer, whether private or public, whereof we speak, is the uttering of our desires and requests unto God, called "the making of our requests known unto him," <500406>Philippians 4:6. This utterance is a gift of the Holy Ghost; so also is prayer as to the manner of the performance of it, by words in supplication. And if any one say he cannot so pray suitably unto his own occasions, he doth only say that he is a stranger to this gift of the Holy Ghost; and if any one will not, by him it is despised. And if these things are denied by any because they understand them not, we cannot help it.
394
(3.) It is the Holy Spirit that enables men to discharge and perform every duty that is required of them in a due manner, so that without his enabling of us we can do nothing as we should. As this hath been sufficiently confirmed in other discourses on this subject, so we will not always contend with them by whom such fundamental principles of Christianity are denied or called into question. And he doth so with respect unto all sorts of duties, whether such as are required of us by virtue of especial office and calling, or on the more general account of a holy conversation according to the will of God. And vocal prayer is a duty under both these considerations; for, --
[1.] It is the duty of the ministers of the gospel by virtue of especial office. "Supplications, prayers, intercessions, and giving of thanks," are to be made in the assemblies of the church, 1<540201> Timothy 2:1. Herein it is the office and duty of ministers to go before the congregation, and to be as the mouth of the church unto God. The nature of the office and the due discharge of it, with what is necessary unto the religious worship of public assemblies, manifest it so to be. The apostles, as their example,
"gave themselves continually to prayer, and to the ministry of the word," <440604>Acts 6:4.
It is therefore the gift of the Holy Ghost whereby these are enabled so to do; for of themselves they are not able to do any thing. This is one of those "good gifts" which are "from above, and come down from the Father of lights," <590117>James 1:17. And these gifts do they receive "for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ," <490412>Ephesians 4:12. Utterance, therefore, in praying and preaching, is in them the gift of the Holy Ghost with respect unto their office; and that such a gift as those who are utterly destitute of it cannot discharge their office unto the edification of the church.
Let men pretend what they please, if a spiritual ability in praying and preaching belong not necessarily unto the office of the ministry, no man can tell what doth so, or what the office signifies in the church; for no other ordinance can be administered without the word and prayer, nor any part of rule itself in a due manner. And to deny these to be gifts of the Holy Ghost is to deny the continuance of his dispensation unto and in the
395
church; which at once overthrows the whole truth of the gospel and the sole foundation that the ministry of it is built upon.
[2.] The like may be spoken with respect unto duties to be performed by virtue of our general vocation. Such are the duties of parents and masters of families. I know not how far any are gone in ways of profaneness, but hope none are carried unto such a length as to deny it to be the duty of such persons to pray with their families as well as for them. The families that call not on the name of the Lord are under his curse. And if this be their duty, the performance of it must be by the aid of the Spirit of God, by virtue of the general rule we proceed upon.
(4.) The benefit, profit, advantage, and edification of particular persons, o f families, but especially of the church in its assemblies, in and by the use and exercise of this gift, are such and so great as that it is impious not to ascribe it to the operation of the Holy Spirit. Men are not of themselves, without his especial aid, authors or causers of the principal spiritual benefit and advantage which the church receiveth in the world. If they are so, or may be so, what need is there of him or his work for the preservation and edification of the church? But that it hath this blessed effect and fruit, we plead the experience of all who desire to walk before God in sincerity, and leave the determination of the question unto the judgment of God himself. Nor will we at present refuse in our plea a consideration of the different conditions, as to a holy conversation, between them who constantly, in their life and at their death, give this testimony, and theirs by whom it is opposed and denied. We are none of us to be ashamed of the gospel of Christ, nor of any effect of his grace. It must therefore be said, that the experience which believers of all sorts have of the spiritual benefit and advantage of this ability, both in themselves and others, is not to be moved or shaken by the cavils or reproaches of such as clare profess themselves to be strangers thereunto.
(5.) The event of things may be pleaded in evidence of the same truth: for were not the ability of praying a gift of Him who divideth to every one according unto his own will, there would not be that difference, as to the participation of it among those who all pretend unto the faith of the same truth, as there is openly and visibly in the world; and if it were a matter purely of men's natural abilities, it were impossible that so many, whose
396
concern it is in the highest degree to be interested in it, should be such strangers to it, so unacquainted with it, and so unable for it. They say, indeed, "It is but the mere improvement of natural abilities, with confidence and exercise." Let it be supposed for once that some of them at least have confidence competent unto such a work, and let them try what success mere exercise will furnish them withal. In the meantime I deny that, without that illumination of the mind which is a peculiar gift of the Holy Ghost, the ability of prayer treated of is attainable by any. And it will be a hard thing to persuade persons of any ordinary consideration that the difference which they do or may discover between men as to this gift and ability proceeds merely from the difference of their natural and acquired abilities; wherein, as it is strenuously pretended, the advantage is commonly on that side which is most defective herein.
Some, perhaps, may say that they know there is nothing in this faculty but the exercise of natural endowments, with boldness and elocution, and that because they themselves were expert in it, and found nothing else therein; on which ground they have left it for that which is better. But, for evident reasons, we will not be bound to stand unto the testimony of those men, although they shall not here be pleaded. In the meantime, we know that "from him which hath not is taken away that which he had." And it is no wonder if persons endowed sometimes with a gift of prayer proportionable unto their light and illumination, improving neither the one nor the other as they ought, have lost both their light and gift also.
And thus, suitably unto my design and purpose, I have given a delineation of the work of the Holy Ghost as a Spirit of grace and supplication, promised unto and bestowed on all believers, enabling them to cry, "Abba, Father."
397
CHAPTER 9.
DUTIES INFERRED FROM THE PRECEDING DISCOURSE.
THE issue of all our inquiries is, how we may improve them unto obedience in the life of God; for "if we know them, happy are we if we do them," and not otherwise. And our practice herein may be reduced unto these two heads: --
1. A due and constant returning of glory unto God on the account of his grace in that free gift of his whose nature we have inquired into.
2. A constant attendance unto the duty which we are graciously enabled unto thereby. And, --
1. (1.) We ought continually to bless God and give glory to him for this great privilege of the Spirit of grace and supplication granted unto the church. f17 This is the principal means on their part of all holy intercourse with God, and of giving glory unto him. How doth the world, which is destitute of this fruit of divine bounty, grope in the dark and wander after vain imaginations, whilst it knows not how to manage its convictions, nor how at all to deal with God about its concerns! That world which cannot receive the Spirit of grace and truth can never have aught to do with God in a due manner. There are by whom this gift of God is despised, is reviled, is blasphemed; and under the shades of many pretences do they hide themselves from the light in their so doing. But they know not what they do, nor by what spirit they are acted. Our duty it is to pray that God would pour forth his Spirit even on them also, who will quickly cause them to "look on him whom they have pierced, and mourn."
And it appears two ways how great a mercy it is to enjoy and improve this privilege: --
[1.] In that both the psalmist and the prophet pray directly, in a spirit of prophecy, and without limitation, that God would "pour out his fury on the families that call not on his name," <197906>Psalm 79:6; <241025>Jeremiah 10:25. And,
398
[2.] In that the whole work of faith in obedience is denominated from this duty of prayer, for so it is said that "whosoever shall call upon the name of the Lord shall be saved," <451013>Romans 10:13; for invocation or prayer, in the power of the Spirit of grace and supplication, is an infallible evidence and fruit of saving faith and obedience, and therefore is the promise of salvation so eminently annexed unto it, or it is placed by a synecdoche for the whole worship of God and obedience of faith. And it were endless to declare the benefits that the church of God, and every one that belongeth thereunto, hath thereby. No heart can conceive that treasury of mercies which lies in this one privilege, in having liberty and ability to approach unto God at all times, according unto his mind and will. This is the relief, the refuge, the weapons, and assured refreshment, of the church in all conditions.
(2.) It is a matter of praise and glory to God, in an especial manner, that he hath granted an ampliation of this privilege under the gospel. The Spirit is now poured forth from above, and enlarged in his dispensation, both intensively and extensively. Those on whom he is bestowed do receive him in a larger measure than they did formerly under the Old Testament. Thence is that liberty and boldness in their access unto the throne of grace, and their crying "Abba, Father," which the apostle reckons among the great privileges of the dispensation of the Spirit of Christ, which they of old were not partakers of. If the difference between the Old Testament state and the New lay only in the outward letter and the rule thereof, it would not be so easily discerned on which side the advantage lay; especially, methinks, it should not be so by them who seem really to prefer the pomp of legal worship before the plainness and simplicity of the gospel. But he who understands what it is not to "receive the spirit of bondage to fear," but to "receive the Spirit of adoption, whereby we cry, Abba, Father," and what it is to "serve God in the newness of the Spirit, and not in the oldness of the letter," understands their difference well enough. And I cannot but admire that some will make use of arguments, or a pretense of them, for such helps and forms of prayer as seem not compliant with the work of the Spirit of supplication before described, from the Old Testament, and the practice of the church of the Jews before the time of our Savior, though indeed they can prove nothing from thence; for do they not acknowledge that there is a more plentiful effusion of the
399
Spirit on the church under the New Testament than under the Old? To deny it is to take away the principal difference between the law and the gospel. And is not the performance of duties to be regulated according to the supplies of grace? If we should suppose that the people, being then carnal, and obliged to the observation of carnal ordinances, did in this particular stand in need of forms of prayer, -- which indeed they did not, of those which were merely so and only so, nor had, that we know of, any use of them, -- doth it follow that therefore believers under the New Testament, who have unquestionably a larger portion of the Spirit of grace and supplication poured on them, should either stand in need of them or be obliged unto them? And it is in vain to pretend a different dispensation of the Spirit unto them and us, where different fruits and effects are not acknowledged. He that hath been under the power of the law, and hath been set free by the law of the Spirit of life in Christ Jesus, knows the difference, and will be thankful for the grace that is in it.
Again; it is extensively enlarged, in that it is now communicated unto multitudes, whereas of old it was confined unto a few. Then the dews of it only watered the land of Canaan, and the posterity of Abraham according to the flesh; now the showers of it are poured down on all nations, even on "all that in every place call on the name of Jesus Christ our Lord, both theirs and ours." In every assembly of mount Zion through the world, called according to the mind of Christ, prayers and supplications are offered unto God through the effectual working of the Spirit of grace and supplication, unless he be despised. And this is done in the accomplishment of that great promise, <390111>Malachi 1:11,
"From the rising of the sun even unto the going down of the same my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen, saith the LORD of hosts."
Prayer and praises in the assemblies of the saints is the pure offering and that sacrifice which God promiseth shall be offered unto him. And this oblation is not to be kindled without the eternal fire of the Spirit of grace. No sacrifice was to be offered of old but with fire taken from the altar. Be it what it would, if it were offered with strange fire, it was an abomination; hence they were all called µyViai, the "firings" of the LORD. And this was
400
in a resemblance of the Holy Ghost; whence Christ is said to "offer himself to God through the eternal Spirit." And so must we do our prayers. In the fruits and effects of his works lies all the glory and beauty of our assemblies and worship. Take them away, and they are contemptible, dead, and carnal. And he carrieth this work into the families of them that do believe. Every family apart is enabled to pray and serve God in the spirit; and such as are not do live in darkness all their days. He is the same to believers all the world over, in their closets or their prisons. They have all, wherever they are, an "access by one Spirit unto the Father," <490218>Ephesians 2:18. And for this enlargement of grace God justly expects a revenue of glory from us.
2. (1.) It is, assuredly, our duty to make use of the gift of the Spirit, as that which is purchased for us by Christ, f18 and is of inestimable advantage unto our souls. There are two ways whereby men may be guilty of the neglect of this heavenly favor: --
[1.] They are so when the gift itself is not valued nor sought after, nor endeavored to be attained. And this is done under various pretences. Some imagine that it is no gift of the Spirit, and so despise it; others think that either by them it is not attainable, or that if it be attained it will not answer the labor in it and diligence about it which it doth require, and therefore take up with another way and means, which they know to be more easy, and hope to be as useful; by many the whole duty is despised, and consequently all assistance in the performance of it is so also. None of these do I speak unto at present. But,
[2.] We are guilty of this neglect when we do not constantly and diligently, on all occasions, make use of it for the end for which it is given us, yea, abound in the exercise of it. Have you an ability to pray always freely given you by the Holy Ghost? why do you not pray always, in private, in families, according to all occasions and opportunities administered? Of what concernment unto the glory of God, and in our living unto him, prayer is, will be owned by all. It is that only single duty wherein every grace is acted, every sin opposed, every good thing obtained, and the whole of our obedience in every instance of it is concerned. What difficulties lie in the way of its due performance, what discouragements rise up against it, how unable we are of ourselves in a due manner to
401
discharge it, what aversation there is in corrupted nature unto it, what distractions and weariness are apt to befall us under it, are generally known also unto them who are any way exercised in these things. Yet doth the blessedness of our present and future condition much depend thereon. To relieve us against all these things, to "help our infirmities," to give us freedom, liberty, and confidence in our approaches to the throne of grace, to enable us as children to cry, "Abba, Father," with delight and complacency, is this gift of the Spirit of grace and supplication given unto us by Jesus Christ. Who can express how great a folly and sin it is not to be found in the constant exercise of it? Can we by any means more "grieve this Holy Spirit" and endamage our own souls? Hath God given unto us the Spirit of grace and supplication, and shall we be remiss, careless, and negligent in prayer? Is not this the worst way whereby we may "quench the Spirit," which we are so cautioned against? Can we go from day to day in the neglect of opportunities, occasions, and just seasons of prayer? How shall we answer for the contempt of this gracious aid offered us by Jesus Christ? Do others go from day to day in a neglect of this duty in their closets and families? Blame them not, or at least they are not worthy of so much blame as we; they know not how to pray, they have no ability for it. But for those to walk in a neglect hereof who have received this gift of the Holy Ghost enabling them thereunto, making it easy unto them and pleasant unto the inner man, how great an aggravation is it of their sin! Shall others at the tinkling of a bell rise and run unto prayers to be said or sung, wherein they can have no spiritual interest, only to pacify their consciences, and comply with the prejudices of their education, and shall we be found in the neglect of that spiritual aid which is graciously afforded unto us? How will the blind devotion and superstition of multitudes, with their diligence and pains therein, rise up in judgment against such negligent persons? We may see in the Papacy how, upon the ringing of a bell, or the lifting up of any ensign of superstition, they will some of them rise at midnight; others in their houses, yea, in the streets, fall on their knees unto their devotions. Having lost the conduct of the Spirit of God, and his gracious guidance unto the performance of duty in its proper seasons, they have invented ways of their own to keep up a frequency in this duty after their manner; which they are true and punctual unto. And shall they who have received that Spirit which the world cannot receive be treacherous and disobedient unto his motions, or what he constantly inclines and
402
enables them unto? Besides all other disadvantages which will accrue hereby unto our souls, who can express the horrible ingratitude of such a sin? I press it the more, and that unto all sorts of prayer, in private, in families, in assemblies for that end, because the temptations and dangers of the days wherein we live do particularly and eminently call for it. If we would talk less and pray more about them, things would be better than they are in the world; at least, we should be better enabled to bear them, and undergo our portion in them with the more satisfaction. To be negligent herein at such a season is a sad token of such a security as foreruns destruction.
(2.) Have any received this gift of the Holy Ghost? -- let them know that it is their duty to cherish it, to stir it up and improve it. It is freely bestowed, but it is carefully to be preserved. It is a gospel talent given to be traded withal, and thereby to be increased. There are various degrees and measures of this gift in those that do receive it; but whatever measure any one hath, from the greatest to the least, he is obliged to cherish, preserve, and improve. We do not assert such a gift of prayer as should render our diligence therein unnecessary, or the exercise of our natural abilities useless; yea, the end of this gift is to enable us to the diligent exercise of the faculties of our souls in prayer in a due manner. And, therefore, as it is our duty to use it, so it is to improve it. And it is one reason against the restraint of forms, because there is in them too little exercise of the faculties of our minds in the worship of God. Therefore, this being our duty, it may be inquired by what way or means we may stir up this grace and gift of God, so at least as that if, through any weakness or infirmity of mind, we thrive not much in the outward part of it, yet that we decay not nor lose what we have received. The gifts of the Holy Ghost are the fire that kindleth all our sacrifices to God. Now, although that fire of old on the altar first came down from heaven, or "forth from the LORD," <030924>Leviticus 9:24, yet after it was once there placed it was always to be kept alive with care and diligence; for otherwise it would have been extinguished as any other fire, chap. <030612>6:12,13. Hence the apostle warns Timothy, ajnazwpurei~n to< ca>risma, 2<550106> Timothy 1:6, to excite and "quicken the fire of his gift," by blowing off the ashes and adding fuel unto it. Now, there are many things that are useful and helpful unto this end; as, --
403
[1.] A constant consideration and observation of ourselves, our own hearts, with our spiritual state and condition. Thence are the matters of our requests or petitions in prayer to be taken, <191607>Psalm 16:7. And as our state in general, by reason of the depths and deceitfulness of our hearts, with our darkness in spiritual things, is such as will find us matter of continual search and examination all the days of our lives, as is expressed in those prayers, <191912>Psalm 19:12, 139:23,24, so we are subject unto various changes and alterations in our spiritual frames and actings every day, as also unto temptations of all sorts. About these things, according as our occasions and necessities do require, are we to deal with God in our supplications, <500406>Philippians 4:6. How shall we be in a readiness hereunto, prepared with the proper matter of prayer, if we neglect a constant and diligent observation of ourselves herein, or the state of our own souls? This being the food of the gift, where it is neglected the gift itself will decay. If men consider only a form of things in a course, they will quickly come to a form of words.
To assist us in this search and examination of ourselves, to give light into our state and wants, to make us sensible thereof, is part of the work of the Spirit as a Spirit of grace and supplication; and if we neglect our duty towards him herein how can we expect that he should continue his aid unto us, as to the outward part of the duty? Wherefore, let a man speak in prayer with the tongues of men and angels, to the highest satisfaction, and, it may be, good edification of others, yet if he be negligent, if he be not wise and watchful, in this duty of considering the state, actings, and temptations of his own soul, he hath but a perishing, decaying outside and shell of this gift of the Spirit. And those by whom this self-search and judgment is attended unto shall ordinarily thrive in the power and life of this duty. By this means may we know the beginnings and entrances of temptation; the deceitful actings of indwelling sin; the risings of particular corruptions, with the occasions yielding them advantages and power; the supplies of grace which we daily receive, and ways of deliverance. And as he who prayeth without a due consideration of these things prayeth at random, "fighting uncertainly as one beating the air," so he whose heart is filled with a sense of them will have always in a readiness the due matter of prayer, and will be able to fill his mouth with pleas and arguments whereby the gift itself will be cherished and strengthened.
404
[2.] Constant searching of the Scripture unto the same purpose is another subservient duty unto this of prayer itself. That is the glass wherein we may take the best view of ourselves, because it at once represents both what we are and what we ought to be; what we are in ourselves, and what we are by the grace of God; what are our frames, actions, and ways, and what is their defect in the sight of God. And a higher instruction what to pray for, or how to pray, cannot be given us, <191907>Psalm 19:7-9. Some imagine that to "search the Scriptures," thence to take forms of speech or expressions accommodated unto all the parts of prayer, and to set them in order, or retain them in memory, is a great help to prayer. Whatever it be, it is not that which I intend at present. It is most true, if a man be "mighty in the Scriptures," singularly conversant and exercised in them, abounding in their senses and expressions, and have the help of a faithful memory withal, it may exceedingly further and assist him in the exercise of this gift unto the edification of others. But this collection of phrases, speeches, and expressions, where perhaps the mind is barren in the sense of the Scripture, I know not of what use it is. That which I press for is, a diligent search into the Scriptures as to the things revealed in them: for therein are our wants in all their circumstances and consequents discovered and represented unto us; and so are the supplies of grace and mercy which God hath provided for us; -- the former with authority, to make us sensible of them; and the latter with that evidence of grace and faithfulness as to encourage us to make our requests for them. The word is the instrument whereby the Holy Spirit reveals unto us our wants, when we know not what to ask, and so enables us to make intercessions according to the mind of God, <450826>Romans 8:26,27; yea, who is it who almost at any time reading the Scripture, with a due reverence of God, and subjection of conscience unto him, hath not some particular matter of prayer or praise effectually suggested unto him? And Christians would find no small advantage, on many accounts not here to be insisted upon, if they would frequently, if not constantly, turn what they read into prayer or praise unto God, whereby the instructions unto faith and obedience would be more confirmed in their minds, and their hearts be more engaged into their practice. An example hereof we have, Psalm 119, wherein all considerations of God's will and our duty are turned into petitions.
405
[3.] A due meditation on God's glorious excellencies tends greatly to the cherishing of this gracious gift of the Holy Spirit. There is no example that we have of prayer in the Scripture but the entrance into it consists in expressions of the name, and most commonly of some of the glorious titles of God, whereunto the remembrance of some mighty acts of his power is usually added. And the nature of the thing requires it should be so; for besides that God hath revealed his name unto us for this very purpose, that we might call upon him by the name which he owns and takes to himself, it is necessary we should by some external description determine our minds unto him to whom we make our addresses, seeing we cannot conceive any image or idea of him therein. Now, the end hereof is twofold: --
1st. To ingenerate in us that reverence and godly fear which is required of all that draw nigh to this infinitely holy God, <031003>Leviticus 10:3; <581228>Hebrews 12:28. The most signal encouragement unto boldness in prayer, and an access to God thereby, is in <581019>Hebrews 10:19-22, with chap. <580416>4:16. Into the holy place we may go with boldness, and unto the throne of grace. And it is a throne of grace that God in Christ is represented unto us upon; but yet it is a throne still whereon majesty and glory do reside, and God is always to be considered by us as on a throne.
2dly. Faith and confidence are excited and acted unto a due frame thereby; for prayer is our betaking ourselves unto God as our shield, our rock, and our reward, <201810>Proverbs 18:10. Wherefore, a due previous consideration of those holy properties of his nature which may encourage us so to do, and assure us in our so doing, is necessary. And this being so great a part of prayer, the great foundation of supplication and praise, frequent meditation on these holy excellencies of the divine nature must needs be an excellent preparation for the whole duty, by filling the heart with a sense of those things which the mouth is to express, and making ready those graces for their exercise which is required therein.
[4.] Meditation on the mediation and intercession of Christ, for our encouragement, is of the same importance and tendency. To this end spiritually is he proposed unto us as abiding in the discharge of his priestly office, <580415>Hebrews 4:15,16, 10:19-22. And this is not only an encouragement unto and in our supplications, but a means to increase and
406
strengthen the grace and gift of prayer itself; for the mind is thereby made ready to exercise itself about the effectual interposition of the Lord Christ at the throne of grace in our behalf, which hath a principal place and consideration in the prayers of all believers. And hereby, principally, may we try our faith of what race and kind it is, whether truly evangelical or no. Some relate or talk that the eagle tries the eyes of her young ones by turning them to the sun; which if they cannot look steadily on, she rejects them as spurious. We may truly try our faith by immediate intuitions of the Sun of Righteonsness. Direct faith to act itself immediately and directly on the incarnation of Christ and his mediation; and if it be not of the right kind and race it will turn its eye aside unto any thing else. God's essential properties, his precepts and promises, it can bear a fixed consideration of; but it cannot fix itself on the person and mediation of Christ with steadiness and satisfaction. There is, indeed, much profession of Christ in the world, but little faith in him.
[5.] Frequency in exercise is the immediate way and means of the increase of this gift and its improvement. All spiritual gifts are bestowed on men to be employed and exercised; for "the manifestation of the Spirit is given to every one to profit withal," 1<461207> Corinthians 12:7. God both requireth that his talents be traded withal, that his gifts be employed and exercised, and will also call us to an account of the discharge of the trust committed unto us in them. See 1<600410> Peter 4:10,11. Wherefore, the exercise of this and of the like gifts tends unto their improvement on a double account; for,
1st. Whereas they reside in the mind after the manner and nature of a habit or a faculty, it is natural that they should be increased and strengthened by exercise, as all habits are by a multiplication of acts proceeding from them. So also by desuetude they will weaken, decay, and in the issue be utterly lost and perish. So is it with many as to the gift of prayer. They were known to have received it in some good measure of usefulness unto their own edification and that of others; but upon a neglect of the use and exercise of it in public and private, -- which seldom goes alone without some secret or open enormities, -- they have lost all their ability, and cannot open their mouths on any occasion in prayer beyond what is prescribed unto them or composed for them. But the just hand of God is also in this matter, depriving them of what they had, for their abominable neglect of his grace and bounty therein.
407
2dly. The increase will be added unto, by virtue of God's blessing on his own appointment; for having bestowed these gifts for that end, where persons are faithful in the discharge of the trust committed unto them, he will graciously add unto them in what they have. This is the eternal law concerning the dispensation of evangelical gifts, "Unto every one that hath shall be given, and he shall have abundance: but from him that hath not shall be taken away even that which he hath," <402529>Matthew 25:29. It is not the mere having or not having of them that is intended, but the using or not using of what we have received, as is plain in the context. Now, I do not say. that a man may or ought to exercise himself in prayer merely with this design, that he may preserve and improve his gift. It may, indeed, in some cases be lawful for a man to have respect hereunto, but not [to this] only; as where a master of a family hath any one in his family who is able to discharge that duty and can attend unto it, yet he will find it his wisdom not to omit his own performance of it, unless he be contented that his gift, as to the use of his family, should wither and decay. But all that I plead is, that he who conscientiously, with respect unto all the ends of prayer, doth abound in the exercise of this gift, shall assuredly thrive and grow in it, or at least preserve it in answer unto the measure of the gift of Christ: for I do not propose these things as though every man in the diligent use of them may constantly grow and thrive in that part of the gift which consists in utterance and expression; for there is a "measure of the gift of Christ" assigned unto every one, whose bounds he shall not pass, <490407>Ephesians 4:7. But in these paths and ways the gift which they have received will be preserved, kept thrifty and flourishing; and from the least beginnings of a participation of it, they will be carried on unto their own proper measure, which is sufficient for them.
[6.] Constant fervency and intension of mind and spirit in this duty works directly towards the same end. Men may multiply prayers as to the outward work in them, and yet not have the least spiritual advantage by them. If they are dull, dead, and slothful in them, if under the power of customariness and formality, what issue can they expect? Fervency and intension of mind quickeneth and enlargeth the faculties, and leaveth vigorous impressions upon them of the things treated about in our supplications. The whole soul is cast into the mould of the matter of our prayers, and is thereby prepared and made ready for continual fresh
408
spiritual engagements about them. And this fervency we intend consists not in the vehemency or loudness of words, but in the intension of the mind; for the earnestness or vehemency of the voice is allowable only in two cases:
1st. When the edification of the congregation doth require it, which being numerous cannot hear what is spoken unless a man lift up his voice;
2dly. When the vehemency of affections will bear no restraint, <192201>Psalm 22:1, <580507>Hebrews 5:7.
Now, as all these are means whereby the gift of prayer may be cherished, preserved, and improved, so are they all of them the ways whereby grace acts itself in prayer, and have, therefore, an equal respect unto the whole work of the Spirit of supplication in us.
(3.) Our duty it is to use this gift of prayer unto the ends for which it is freely bestowed on us. And it is given, --
[1.] With respect unto themselves who do receive it; and,
[2.] With respect unto the benefit and advantage of others, And,
[1.] With respect unto them that receive it, its end is, and it is a blessed means and help, to stir up, excite, quicken, and act all those graces of the Spirit whereby they have communion with God in this duty. Such are faith, love, delight, joy, and the like; for,
1st. Under the conduct of this gift, the mind and soul are led unto the consideration of, and are fixed on, the proper objects of those graces, with the due occasions of their exercise. When men are bound unto a form, they can act grace only by the things that are expressed therein; which, whatever any apprehend, is strait and narrow, compared with the extent of that divine intercourse with God which is needful unto believers in this duty. But in the exercise of this gift there is no concernment of faith, or love, or delight, but it is presented unto them, and they are excited unto a due exercise about them. Unto this end, therefore, is it to be used, -- namely, as a means to stir up and act those graces and holy affections in whose working and exercise the life and efficacy of prayer doth consist.
409
2dly. Although the exercise of the gift itself ought to be nothing but the way of those graces acting themselves towards God in this duty (for words are supplied only to clothe and express gracious desires, and when they wholly exceed them they are of no advantage), yet as by virtue of the gift the mind is able to comprehend and manage the things about which those graces and gracious desires are to be exercised, so in the use of expressions they are quickened and engaged therein. For as when a man hath heard of a miserable object, he is moved with compassion towards it, but when he cometh to behold it "his own eye affecteth his heart," as the prophet speaks, <250351>Lamentations 3:51, whereby his compassion is actually moved and increased; so, although a man hath a comprehension in his mind of the things of prayer, and is affected with them, yet his own words also will affect his heart, and by reflection stir up and inflame spiritual affections. So do many, even in private, find advantage in the use of their own gift, beyond what they can attain in mere mental prayer; which must be spoken unto afterward.
Again, [2.] This gift respecteth others, and is to be used unto that end: for as it is appointed of God to be exercised in societies, families, churchassemblies, and occasionally for the good of any, so it is designed for their edification and profit; for there is in it an ability of expressing the wants, desires, and prayers of others also. And as this discharge of the duty is in a peculiar manner incumbent on ministers of the gospel, as also on masters of families and others, as they are occasionally called thereunto, so they are to attend unto a fourfold direction therein: --
1st. Unto their own experience. If such persons are believers themselves, they have experience in their own souls of all the general concernments of those in the same condition. As sin worketh in one, so it doth in another; as grace is effectual in one, so it is in another; as he that prayeth longeth for mercy and grace, so do they that join with him. Of the same kind with his hatred of sin, his love to Christ, his laboring after holiness and conformity to the will of God, are also those in other believers. And hence it is that persons "praying in the Spirit" according to their own experience are oftentimes supposed by every one in the congregation rather to pray over their condition than their own. And so it will be whilst the same corruption in kind, and the same grace in kind, with the same kind of operations, are in them all. But this extends not itself unto particular sins
410
and temptations, which are left unto every one to deal about between God and their own souls.
2dly. Unto Scripture light. This is that which lively expresseth the spiritual state and condition of all sorts of persons, -- namely, both of those that are unregenerate, and of those which are converted unto God. Whatever that expresseth concerning either sort may safely be pleaded with God in their behalf; and hence may abundant matter of prayer be taken for all occasions. Especially may it be so in a peculiar manner from that holy summary of the church's desires to God given us in the Lord's Prayer. All we can duly apprehend, spiritually understand, and draw out of that mine and heavenly treasury of prayer, may be safely used in the name and behalf of the whole church of God; but without understanding of the things intended, the use of the words profiteth not.
3dly. Unto an observation of their ways and walking, with whatever overt discovery they make of their condition and temptations. He who is constantly to be the mouth of others to God is not to pray at random, as though all persons and conditions were alike unto him. None prayeth for others constantly, by virtue of especial duty, but he is called also to watch over them and observe their ways. In so doing he may know that of their state which may be a great direction unto his supplications with them and for them. Yea, without this no man can ever discharge this duty aright in the behalf of others, so as they may find their particular concernments therein. And if a minister be obliged to consider the ways, light, knowledge, and walking of his flock, in his preaching unto them, that what he teacheth may be suited unto their edification, he is no less bound unto the same consideration in his prayers also with them and for them, if he intend to pray unto their use and profit. The like may be said of others in their capacity. The wisdom and caution which are to be used herein I may not here insist upon.
4thly. Unto the account which they receive from themselves concerning their wants, their state and condition. This, in some cases, persons are obliged to give unto those whose duty it is to help them by their prayers, <590516>James 5:16. And if this duty were more attended unto, the minds of many might receive inconceivable relief thereby.
(4.) Let us take heed, --
411
[1.] That this gift be not solitary or alone; and,
[2.] That it be not solitarily acted at any time.
[1.] When it is solitary, -- that is, where the gift of prayer is in the mind, but no grace to exercise in prayer in the heart, -- it is at best but a part of that form of godliness which men may have, and deny the power thereof; and is, therefore, consistent with all sorts of secret lusts and abominations. And it were easy to demonstrate that whatever advantage others may have by this gift in them who are destitute of saving grace, yet themselves are many ways worsted by it; for hence are they lifted up with spiritual pride, which is the ordinary consequent of all unsanctified light, and hereby do they countenance themselves against the reflections of their consciences on the guilt of other sins, resting and pleasing themselves in their own performances. But, to the best observation that I have been able to make, of all spiritual gifts which may be communicated for a time unto unsanctified minds, this doth soonest decay and wither. Whether it be that God takes it away judicially from them, or that themselves are not able to bear the exercise of it, because it is diametrically opposite unto the lusts wherein they indulge themselves, for the most part it quickly and visibly decays, especially in such as with whom the continuance of it, by reason of open sins and apostasy, might be a matter of danger or scandal unto others.
[2.] Let it not be acted solitarily. Persons in whom is a principle of spiritual life and grace, who are endowed with those graces of the Spirit which ought to be acted in all our supplications, may yet, even in the use and exercise of this gift, neglect to stir them up and act them. And there is no greater evidence of a weak, sickly, spiritual constitution, than often to be surprised into this miscarriage. Now, this is so when men in their prayers engage only their light, invention, memory, and elocution, without especial actings of faith and delight in God. And he who watcheth his soul and its actings may easily discern when he is sinfully negligent in this matter, or when outward circumstances and occasions have made him more to attend unto the gift than unto the grace in prayer; for which he will be humbled.
And these few things I thought meet to add concerning the due use and improvement of this gift of the Spirit of God.
412
CHAPTER 10.
OF MENTAL PRAYER AS PRETENDED UNTO BY SOME IN THE CHURCH OF ROME.
HAVING described or given an account of the gift of prayer, and the use of it in the church of God, and the nature of the work of the Spirit therein, it will be necessary to consider briefly what is by some set up in competition with it, as a more excellent way in this part of divine worship. And, in the first place, mental prayer, as described by some devout persons of the church of Rome, is preferred above it. They call it "pure spiritual prayer, or a quiet repose of contemplation; that which excludes all images of the fancy, and in time all perceptible actuations of the understanding, and is exercised in signal elevations of the will, without any force at all, yet with admirable efficacy." And to dispose a soul for such prayer, there is previously required "an entire calmness and even death of the passions, a perfect purity in the spiritual affections of the will, and an entire abstraction from all creatures." -- Cressy, Church Hist. pref. parag. 42,43.
1. The truth is, I am so fixed in a dislike of that mere outside, formal course of reading or singing prayers which is in use in the Roman church (which though, in Mr Cressy's esteem, it have a show of a very civil conversation with God, yet is it indeed accompanied with the highest contempt of his infinite purity and all divine excellencies), and do so much more abhor that magical incantation which many among them use, in the repetition of words which they understand not, or of applying what they repeat to another end than what the words signify, -- as saying so many prayers for such an end or purpose, whereof it may be there is not one word of mention in the prayers themselves, -- that I must approve of any search after a real internal intercourse of soul with God in this duty. But herein men must be careful of two things:
(1.) That they assert not what they can fancy, but what indeed, in some measure, they have an experience of. For men to conjecture what others do experience (for they can do no more), and thence to form rules or examples of duty, is dangerous always, and may be pernicious unto those who shall
413
follow such instructions. And herein this author fails, and gives nothing but his own fancies of others' pretended experience.
(2.) That what they pretend unto an experience of be confirmable by Scripture rule or example; for if it be not so, we are directed unto the conduct of all extravagant imaginations in every one who will pretend unto spiritual experience. Attend unto these rules, and I will grant in prayer all the ways whereby the soul, or the faculties of it, can rationally act itself towards God in a holy and spiritual manner. But if you extend it unto such kind of actings as our nature is not capable of, at least in this world, it is the open fruit of a deceived fancy, and makes all that is tendered from the same hand to be justly suspected. And such is that instance of this prayer, that it is in the will and its affections without any actings of the mind or understanding; for although I grant that the adhesion of the will and affections unto God by love, delight, complacency, rest and satisfaction, in prayer, belongs to the improvement of this duty, yet to imagine that they are not guided, directed, acted by the understanding, in the contemplation of God's goodness, beauty, grace, and other divine excellencies, is to render our worship and devotion brutish or irrational, whereas it is, and ought to be, our "reasonable service."
And that this very description here given us of prayer is a mere effect of fancy and imagination, and not that which the author of it was led unto by the conduct of spiritual light and experience, is evident from hence, that it is borrowed from those contemplative philosophers who, after the preaching of the gospel in the world, endeavored to refine and advance heathenism into a compliance with it; at least is fancied in imitation of what they ascribe unto a perfect mind. One of them, and his expressions in one place, may suffice for an instance, -- Plotinus, Ennead. 6, lib. 9, cap. 10; for after many other ascriptions unto a soul that hath attained union with the chiefest good, he adds: --
Ouj ga>r ti ejkinei~to par j aujtw~|, ouj zumo a]llou parh~n autj w,|~ anj azezhkot> i? alj l j ouj de< log> ov, ouj de< tiv nogein? ajll j w{sper aJrpasqeiv< h{ ejnqousia>sav hJsuch~ ejn ejrhm> w| katastas> ei gegen> htai ajtremei~, th|~ autj ou~ ousj ia> | oudj amou~ apj oklin> wn, oudj e<
414
peri< aujtomenov, esJ twv< pan> th kai< oio= n stas> iv geno
"A mind thus risen up is no way moved, no anger, no desire of any thing is in it" (a perfect rest of the affections); "nay, neither reason nor understanding" (are acted), "nor, if I may say so, itself: but being ecstasied and filled with God, it comes into a quiet, still, immovable repose and state, no way declining" (by any sensible actings) "from its own essence, nor exercising any reflex act upon itself, is wholly at rest, as having attained a perfect state;"
-- or to this purpose, with much more to the same. And as it is easy to find the substance of our author's notion in these words, so the reader may see it more at large declared in that last chapter of his Enneads; and all his companions in design about that time speak to the same purpose.
2. The spiritual intense fixation of the mind, by contemplation on God in Christ, until the soul be as it were swallowed up in admiration and delight, and being brought unto an utter loss, through the infiniteness of those excellencies which it doth admire and adore, it returns again into its own abasements, out of a sense of its infinite distance from what it would absolutely and eternally embrace, and, withal, the inexpressible rest and satisfaction which the will and affections receive in their approaches unto the eternal Fountain of goodness, are things to be aimed at in prayer, and which, through the riches of divine condescension, are frequently enjoyed. The soul is hereby raised and ravished, not into ecstasies or unaccountable raptures, not acted into motions above the power of its own understanding and will; but in all the faculties and affections of it, through the effectual workings of the Spirit of grace and the lively impressions of divine love, with intimations of the relations and kindness of God, is filled with rest, in "joy unspeakable and full of glory." And these spiritual acts of communion with God, whereof I may say with Bernard, Rara hora, brevis mora, may be enjoyed in mental or vocal prayer indifferently. But as the description here given of mental, spiritual prayer hath no countenance given it from the Scriptures, yea, those things are spoken of it which are expressly contrary thereunto, as perfect purity and the like, and as it cannot be confirmed by the rational experience of any, so it no way takes off from the necessity and usefulness of vocal prayer, whereunto it is
415
opposed; for still the use of words is necessary in this duty, from the nature of the duty itself, the command of God, and the edification of the church. And it is fallen out unhappily, as to the exaltation of the conceived excellency of this mental prayer, that our Lord Jesus Christ not only instructed his disciples to pray by the use of words, but did so himself, and that constantly, so far as we know, <402639>Matthew 26:39,42; yea, when he was most intense and engaged in this duty, instead of this pretended still prayer of contemplation, he prayed meta< kraugh~v ijscura~v, "with a strong outcry," <580507>Hebrews 5:7, which, <192201>Psalm 22:1, is called the "voice of his roaring." And all the reproaches which this author casts on fervent, earnest, vocal prayer, -- namely, that it is a tedious, loud, impetuous, and an uncivil conversation with God, a mere artificial alight and facility, -- may with equal truth be cast on the outward manner of the praying of our Lord Jesus Christ, which was ofttimes long, sometimes loud and vehement. And unto the example of their Lord and Master we may add that of the prophets and apostles, who mention nothing of this pretended elevation, but constantly made use of and desired God to hear their "voices," their "cry," their "words," in their supplication, the words of many of them being accordingly recorded. Wherefore, words proper, suggested by the Spirit of God, and taken either directly or analogically out of the Scripture, do help the mind and enlarge it with supplications. "Interdum voce nos ipsos ad devotionem et acrius incitamus," August. Epist. 121 ad Probam. The use of such words, being first led unto by the desires of the mind, may and doth lead the mind on to express its farther desires also, and increaseth those which are so expressed. It is from God's institution and blessing that the mind and will of praying do lead unto the words of prayer, and the words of prayer do lead on the mind and will, enlarging them in desires and supplications. And without this aid many would oftentimes be straitened in acting their thoughts and affections towards God, or distracted in them, or diverted from them. And we have experience that an obedient, sanctified persistency in the use of gracious words in prayer hath prevailed against violent temptations and injections of Satan, which the mind in its silent contemplations was not able to grapple with. And holy affections are thus also excited hereby. The very words and expressions which the mind chooseth to declare its thoughts, conceptions, and desires about heavenly things, do reflect upon the affections, increasing and exciting of them. Not only the things themselves
416
fixed on do affect the heart, but the words of wisdom and sobriety whereby they are expressed do so also. There is a recoiling of efficacy, if I may so speak, in deep impressions on the affections, from the words that are made use of to express those affections by. But we treat of prayer principally as it is to be performed in families, societies, assemblies, congregations, where this mental prayer would do well to promote the edification which is attainable in the silent meetings of the Quakers.
And because this kind of prayer, as it is called, is not only recommended unto us, but preferred before all other ways and methods of prayer, and chosen as an instance to set off the devotion of the church of Rome, to invite others thereunto, I shall a little more particularly inquire into it. And I must needs say, that, on the best view I can take, or examination of it, it seems to be a matter altogether useless, uncertain, an effect of and entertainment for vain curiosity, whereby men "intrude themselves into those things which they have not seen, being vainly puffed up by their own fleshly mind;" for, not to call over what was before intimated in things that are practical in religion, no man can understand any thing whereof he can have no experience. Nothing is rejected by virtue of this rule whereof some men, through their own default, have no experience; but every thing is so justly, whereof no man in the discharge of his duty can attain any experience. He that speaks of such things unto others, if any such there might be belonging unto our condition in this world, must needs be a barbarian unto them in what he speaks. And whereas also he speaks of that wherein his own reason and understanding have no interest, he must be so also unto himself; for no man can by the use of reason, however advanced by spiritual light, understand such actings of the souls of other men or his own as wherein there is no exercise of reason or understanding, such as these raptures are pretended to consist in. So whereas one of them says, "Fundus animae meae tangit fundum essentiae Dei," it had certainly been better for him to have kept his apprehensions or fancy to himself, than to express himself in words which in their own proper sense are blasphemous, and whose best defensative is that they are unintelligible. And if it be not unlawful, it is doubtless inexpedient, for any one, in things of religion, to utter what it is impossible for any body else to understand, with this only plea, that they do not indeed understand it themselves, it being what they enjoyed without any acts or actings of their
417
own understanding. To allow such pretences is the ready way to introduce Babel into the church, and expose religion to scorn. Some pretending unto such raptures among ourselves I have known; wherein for a while they stirred up the admiration of weak and credulous persons; but through a little observation of what they did, spake, and pretended unto, with an examination of all by the unerring rule, they quickly came into contempt. All I intend at present is, that whatever be in this pretense, it is altogether useless unto edification, and therefore ought the declaration of it to be of no regard in the church of God. If the apostle would not allow the use of words, though miraculously suggested unto them that used them, without an immediate interpretation of their signification, what would he have said of such words and things as are capable of no interpretation, so as that any man living should understand them? for those by whom at present they are so extolled and commended unto us do themselves discourse at random, as blind men talk of colors, for they pretend not to have any experience of these things themselves. And it is somewhat an uncouth way of procedure to enhance the value of the communion of their church, and to invite others unto it, by declaring that there are some amongst them who enjoyed such spiritual ecstasies as could neither by themselves nor any others be understood; for nothing can be so wherein or whereabout there is no exercise of reason or understanding. Wherefore, the old question, cui bono? will discharge this pretense from being of any value or esteem in religion with considerate men.
Again; as the whole of this kind of prayer is useless as to the benefit and edification of the church or any member of it, so it is impossible there should ever be any certainty about the raptures wherein it is pretended to consist, but they must everlastingly be the subject of contention and dispute; for who shall assure me that the persons pretending unto these duties or enjoyments are not mere pretenders? Any man that lives, if he have a mind unto it, may say such things, or use such expressions concerning himself. If a man, indeed, shall pretend and declare that he doth or enjoyeth such things as are expressed in the word of God as the duty or privilege of any, and thereon are acknowledged by all to be things in themselves true and real, and likewise attainable by believers, he is ordinarily, so far as I know, to be believed in his profession, unless he can be convicted of falsehood by any thing inconsistent with such duties or
418
enjoyments. Nor do I know of any great evil in our credulity herein, should we happen to be deceived in or by the person so professing, seeing he speaks of no more than all acknowledge it their duty to endeavor after. But when any one shall pretend unto spiritual actings or enjoyments which are neither prescribed nor promised in the Scripture, nor are investigable in the light of reason, no man is upon this mere profession obliged to give credit thereunto; -- nor can any man tell what evil effects or consequences his so doing may produce; for when men are once taken off from that sure ground of Scripture and their own understandings, putting themselves afloat on the uncertain waters of fancies or conjectures, they know not how they may be tossed, nor whither they may be driven. If it shall be said that the holiness and honesty of the persons by whom these especial privileges are enjoyed are sufficient reason why we should believe them in what they profess, I answer, they would be so in a good measure if they did not pretend unto things repugnant unto reason and unwarranted by the Scripture, which is sufficient to crush the reputation of any man's integrity; nor can their holiness and honesty be proved to be such as to render them absolutely impregnable against all temptations, which was the pre-eminence of Christ alone. Neither is there any more strength in this plea but what may be reduced unto this assertion, that there neither are nor ever were any hypocrites in the world undiscoverable unto the eyes of men; for if such there may be, some of these pretenders may be of their number, notwithstanding the appearance of their holiness and honesty. Besides, if the holiness of the best of them were examined by evangelical light and rule, perhaps it would be so far from being a sufficient countenance unto other things as that it would not be able to defend its own reputation. Neither is it want of charity which makes men doubtful and unbelieving in such cases, but godly jealousy and Christian prudence, which require them to take care that they be not deceived or deluded, do not only warrant them to abide on that guard, but make it their necessary duty also; for it is no new thing that pretences of raptures, ecstasies, revelations, and unaccountable, extraordinary enjoyments of God, should be made use of unto corrupt ends, yea, abused to the worst imaginable. The experience of the church, both under the Old Testament and the New, witnesseth hereunto, as the apostle Peter declares, 2<610201> Peter 2:1: for among them of old there were multitudes of false pretenders unto visions, dreams, revelations, and such spiritual ecstasies, some of whom wore a
419
"rough garment to deceive;" which went not alone, but [was] accompanied with all such appearing austerities as might beget an opinion of sanctity and integrity in them. And when the body of the people were grown corrupt and superstitious, this sort of men had credit with them above the true prophets of God; yet did they for the most part show themselves to be hypocritical liars. And we are abundantly warned of such spirits under the New Testament, as we are foretold that such there would be, by whom many should be deluded; and all such pretenders unto extraordinary intercourse with God we are commanded to try by the unerring rule of the word, and desire only liberty so to do.
But suppose that those who assert these devotions and enjoyments of God in their own experience are not false pretenders unto what they profess, nor design to deceive, but are persuaded in their own minds of the reality of what they endeavor to declare, yet neither will this give us the least security of their truth; for it is known that there are so many ways, partly natural, partly diabolical, whereby the fancies and imaginations of persons may be so possessed with false images and apprehensions of things, and that with so vehement an efficacy as to give them a confidence of their truth and reality, that no assurance of them can be given by a persuasion of the sincerity of them by whom they are pretended. And there are so many ways whereby men are disposed unto such a frame and actings, or are disposed to be imposed on by such delusions, especially where they are prompted by superstition, and are encouraged doctrinally to an expectation of such imaginations, that it is a far greater wonder that more have not fallen into the same extravagancies than that any have so done. We find by experience that some have had their imaginations so fixed on things evil and noxious by satanical delusions, that they have confessed against themselves things and crimes that have rendered them obnoxious unto capital punishments, whereof they were never really and actually guilty. Wherefore, seeing these acts or duties of devotion are pretended to be such as wherein there is no sensible actuation of the mind or understanding, and so cannot rationally be accounted for, nor rendered perceptible unto the understanding of others, it is not unreasonable to suppose that they are only fond imaginations of deluded fancies, which superstitious, credulous persons have gradually raised themselves unto, or such as they have exposed themselves to be imposed on withal by Satan,
420
through a groundless, unwarrantable desire after them or expectation of them. But whatever there may be in the height of this "contemplative prayer," as it is called, it neither is prayer nor can on any account be so esteemed. That we allow of mental prayer, and all actings of the mind in holy meditations, was before declared. Nor do we deny the usefulness or necessity of those other things, of mortifying the affections and passions, of an entire resignation of the whole soul unto God, with complacency in him, so far as our nature is capable of them in this world. But it is that incomparable excellency of it in the silence of the soul, and the pure adhesion of the will, without any actings of the understanding, that we inquire into. And I say, whatever else there may be herein, yet it hath not the nature of prayer, nor is to be so esteemed, though under that name and notion it be recommended unto us. Prayer is a natural duty, the notion and understanding whereof is common unto all mankind; and the concurrent voice of nature deceiveth not. Whatever, therefore, is not compliant therewith, at least what is contradictory unto it or inconsistent with it, is not to be esteemed prayer. Now, in the common sense of mankind, this duty is that acting of the mind and soul wherein, from an acknowledgment of the sovereign being, self-sufficiency, rule, and dominion of God, with his infinite goodness, wisdom, power, righteousness, and omniscience and omnipresence, with a sense of their own universal dependence on him, his will and pleasure, as to their beings, lives, happiness, and all their concernments, they address their desires with faith and trust unto him, according as their state and condition doth require, or ascribe praise and glory unto him for what he is in himself and what he is to them. This is the general notion of prayer, which the reason of mankind centers in; neither can any man conceive of it under any other notion whatever. The gospel directs the performance of this duty in an acceptable manner with respect unto the mediation of Christ, the aids of the Holy Ghost, and the revelation of the spiritual mercies we all do desire; but it changeth nothing in the general nature of it. It doth not introduce a duty of another kind, and call it by the name of that which is known in the light of nature but is quite another thing. But this general nature of prayer all men universally understand well enough in whom the first innate principles of natural light are not extinguished or woefully depraved. This may be done among some by a long traditional course of an atheistical and brutish conversation. But as large and extensive as are the convictions of men concerning the being
421
and existence of God, so are their apprehensions of the nature of this duty; for the first actings of nature towards a Divine Being are in invocation. Jonah's mariners knew every one how to call on his god, when they were in a storm. And where there is not trust or affiance in God acted, whereby men glorify him as God, and where desires or praises are not offered unto him, -- neither of which can be without express acts of the mind or understanding, -- there is no prayer, whatever else there may be. Wherefore, this contemplative devotion, wherein, as it is pretended, the soul is ecstasied into an advance of the will and affections above all the actings of the mind or understanding, hath no one property of prayer, as the nature of it is manifest in the light of nature and common agreement of mankind. Prayer without an actual acknowledgment of God in all his holy excellencies, and the actings of faith in fear, love, confidence, and gratitude, is a monster in nature, or a by-blow of imagination, which hath no existence in rerum natura. These persons, therefore, had best find out some other name wherewith to impose this kind of devotion upon our admiration, for from the whole precincts of prayer or invocation on the name of God it is utterly excluded; and what place it may have in any other part of the worship of God, we shall immediately inquire.
But this examination of it by the light of nature will be looked on as most absurd and impertinent: for if we must try all matters of spiritual communion with God, and that in those things which wholly depend on divine, supernatural revelation, by this rule and standard, our measures of them will be false and perverse; and, I say, no doubt they would. Wherefore, we call only that concern of it unto a trial hereby whose true notion is confessedly fixed in the light of nature. Without extending that line beyond its due bounds, we may by it take a just measure of what is prayer and what is not; for therein it cannot deceive nor be deceived. And this is all which at present we engage about. And in the pursuit of the same inquiry we may bring it also unto the Scripture, from which we shall find it as foreign as from the light of nature; for as it is described, so far as any thing intelligible may be from thence collected, it exceeds or deviates from whatever is said in the Scripture concerning prayer, even in those places where the grace and privileges of it are most emphatically expressed, and as it is exemplified in the prayers of the Lord Christ himself and all the saints recorded therein. Wherefore, the light of nature
422
and the Scripture do by common consent exclude it from being prayer in any kind. Prayer, in the Scripture representation of it, is the soul's access and approach unto God by Jesus Christ, through the aids of his Holy Spirit, to make known its requests unto him, with supplication and thanksgiving. And that whereon it is recommended unto us are its external adjuncts, and its internal grace and efficacy. Of the first sort, earnestness, fervency, importunity, constancy, and perseverance, are the principal. No man can attend unto these, or any of them, in a way of duty, but in the exercise of his mind and understanding. Without this, whatever looks like any of them is brutish fury or obstinacy.
And as unto the internal form of it, in that description which is given us of its nature in the Scripture, it consists in the especial exercise of faith, love, delight, fear, all the graces of the Spirit, as occasion cloth require. And in that exercise of these graces, wherein the life and being of prayer doth consist, a continual regard is to be had unto the mediation of Christ and the free promises of God; through which means he exhibits himself unto us as a God hearing prayer. These things are both plainly and frequently mentioned in the Scripture, as they are all of them exemplified in the prayers of those holy persons which are recorded therein. But for this contemplative prayer, as it is described by our author and others, there is neither precept for it, nor direction about it, nor motive unto it, nor example of it, in the whole Scripture. And it cannot but seem marvelous, to some at least, that whereas this duty and all its concernments are more insisted on therein than any other Christian duty or privilege whatever, the height and excellency of it, -- and that in comparison whereof all other kinds of prayer, all the actings of the mind and soul in them, are decried, -- should not obtain the least intimation therein.
For if we should take a view of all the particular places wherein the nature and excellency of this duty are described, with the grace and privilege wherewith it is accompanied, -- such as, for instance, <490618>Ephesians 6:18, <500406>Philippians 4:6, <580416>Hebrews 4:16, 10:19-22, -- there is nothing that is consistent with this contemplative prayer. Neither is there in the prayers of our Lord Jesus Christ, nor of his apostles, nor of any holy men from the beginning of the world, either for themselves or the whole church, any thing that gives the least countenance unto it. Nor can any man declare what is or can be the work of the Holy Spirit therein, as he is a Spirit of
423
grace and supplication, nor is any gift of his mentioned in the Scripture capable of the least exercise therein; so that in no sense can it be that "praying in the Holy Ghost" which is prescribed unto us. There is, therefore, no example proposed unto our imitation, no mark set before us, nor any direction given, for the attaining of this pretended excellency and perfection. Whatever is fancied or spoken concerning it, it is utterly foreign to the Scripture, and must owe itself unto the deluded imagination of some few persons.
Besides, the Scripture doth not propose unto us any other kind of access unto God under the New Testament, nor any nearer approaches unto him, than what we have in and through the mediation of Christ, and by faith in him. But in this pretense there seems to be such an immediate enjoyment of God in his essence aimed at as is regardless of Christ, and leaves him quite behind. But God will not be all in all immediately unto the church, until the Lord Christ hath fully delivered up the mediatory kingdom unto him. And, indeed, the silence concerning Christ in the whole of what is ascribed unto this contemplative prayer, or rather the exclusion of him from any concernment in it as mediator, is sufficient with all considerate persons to evince that it hath not the least interest in the duty of prayer, name or thing.
Neither doth this imagination belong any more unto any other part or exercise of faith in this world; and yet here we universally walk by faith, and not by sight. The whole of what belongs unto it may be reduced unto the two heads of what we do towards God, and what we do enjoy of him therein. And as to the first, all the actings of our souls towards God belong unto our "reasonable service," <451201>Romans 12:1; more is not required of us in a way of duty. But that is no part of our reasonable service wherein our minds and understandings have no concernment. Nor is it any part of our enjoyment of God in this life; for no such thing is anywhere promised unto us, and it is by the promises alone that we are made partakers of the divine nature, or have any thing from God communicated unto us. There seems, therefore, to be nothing in the bravery of these affected expressions, but an endeavor to fancy somewhat above the measure of all possible attainments in this life, falling unspeakably beneath those of future glory. A kind of purgatory it is in devotion, -- somewhat out of
424
this world and not in another, above the earth and beneath heaven, where we may leave it in clouds and darkness.
425
CHAPTER 11.
PRESCRIBED FORMS OF PRAYER EXAMINED.
THERE are also great pleas for the use of prescribed limited forms of prayer, in opposition to that spiritual ability in prayer which we have described and proved to be a gift of the Holy Ghost, Where these forms are contended for by men with respect unto their own use and practice only, as suitable to their experience, and judged by them a serving of God with the best that they have, I shalI not take the least notice of them, nor of any dissent about them; but whereas a persuasion not only of their lawfulness but of their necessity is made use of unto other ends and purposes, wherein the peace and edification of believers are highly concerned, it is necessary we should make some inquiry thereinto. I say, it is only with respect unto such a sense of their nature and necessity of their use as gives occasion or a supposed advantage unto men to oppose, deny, and speak evil of that way of prayer, with its causes and ends, which we have described, that I shall any way consider these forms of prayer, and their use: for I know well enough that I have nothing to do to judge or condemn the persons or duties of men in such acts of religious worship as they choose for their best, and hope for acceptance in, unless they are expressly idolatrous; for unless it be in such cases, or the like, which are plain either in the light of nature or Scripture revelation, it is a silly apprehension, and tending to atheism, that God doth not require of all men to regulate their actings towards him according to that sovereign light which he hath erected in their own minds.
What the forms intended are, how composed, how used, how in some cases imposed, are things so known to all that we shall not need to speak to them. Prayer is God's institution, and the reading of these forms is that which men have made and set up in the likeness thereof, or in compliance with it; for it is said that "the Lord Christ having provided the matter of prayer, and commanded us to pray, it is left unto us or others to compose prayer, as unto the manner of it, as we or they shall see cause." But besides that there is no appearance of truth in the inference, the direct contrary rather ensuing on the proposition laid down, it is built on the
426
supposition that besides the provision of matter of prayer and the command of the duty, the Lord Christ hath not moreover promised, doth not communicate unto his church, such spiritual aids and assistances as shall enable them, without any other outward pretended helps, to pray according unto the mind of God; which we must not admit if we intend to be Christians. In like manner, he hath provided the whole subject-matter of preaching, and commanded all his ministers to preach; but it doth not hence follow that they may all or any of them make one sermon, to be constantly read in all assemblies of Christians without any variation, unless we shall grant also that he ceaseth to give gifts unto men for the work of the ministry. Our inquiry, therefore, will be, what place or use they may have therein, or in our duty as performed by virtue thereof; which may be expressed in the ensuing observations: --
1. The Holy Ghost, as a Spirit of grace and supplication, is nowhere, that I know of, promised unto any to help or assist them in composing prayers for others; and therefore we have no ground to pray for him or his assistance unto that end in particular, nor foundation to build faith or expectation of receiving him upon. Wherefore, he is not in any especial or gracious manner concerned in that work or endeavor. Whether this be a duty that falls under his care as communicating gifts in general for the edification of the church shall be afterward examined. That which we plead at present is, that he is nowhere peculiarly promised for that end, nor have we either command or direction to ask for his assistance therein. If any shall say that. he is promised to this purpose where he is so as a Spirit of grace and supplication, I answer, besides what hath been already pleaded at large in the explication and vindication of the proper sense of that promise, that he is promised directly to them that are to pray, and not to them that make prayers for others, which themselves will not say is praying. But supposing it a duty in general so to compose prayers for our own use or the use of others, it is lawful and warrantable to pray for the aid and guidance of the Holy Ghost therein, not as unto his peculiar assistance in prayer, not as he is unto believers a Spirit of supplication, but as he is our sanctifier, the author and efficient cause of every gracious work and duty in us.
It may be the prayers composed by some holy men under the Old Testament, by the immediate inspiration of the Holy Ghost, for the use of
427
the church, will be also pretended. But as the inspiration or assistance which they had in their work was a thing quite of another kind than any thing that is ordinarily promised, or that any persons can now pretend unto, so whether they were dictated unto them by the Holy Ghost to be used afterward by others as mere forms of prayer, may be yet farther inquired into.
The great plea for some of these external aids of prayer is by this one consideration utterly removed out of the way. It is said that "some of these prayers were prepared by great and holy men, martyrs, it may be, some of them, for the truth of the gospel and testimony of Jesus;" and, indeed, had any men in the world a promise of especial assistance by the Spirit of God in such a work, I should not contend but the persons intended were as likely to partake of that assistance as any others in these latter ages. Extraordinary, supernatural inspiration they had not; and the holy apostles, who were always under the influence and conduct of it, never made use of it unto any such purpose as to prescribe forms of prayer, either for the whole church or single persons. Whereas, therefore, there is no such especial promise given unto any, this work of composing prayers is foreign unto the duty of prayer, as unto any interest in the gracious assistance which is promised thereunto, however it may be a common duty, and fall under the help and blessing of God in general. So some men, from their acquaintance with the matter of prayer above others, which they attain by spiritual light, knowledge, and experience, and their comprehension of the arguments which the Scripture directs unto to be used and pleaded in our supplications, may set down and express a prayer, -- that is, the matter and outward form of it, -- that shall declare the substance of things to be prayed for, much more accommodate to the conditions, wants, and desires of Christians than others can who are not so clearly enlightened as they are, nor have had the experience which they have had. For those prayers, as they are called, which men without such light and experience compose of phrases and expressions gathered up from others, taken out of the Scripture, or invented by themselves, and cast into a contexture and method such as they suppose suited unto prayer in general, be they never so well worded, so quaint and elegant in expression, are so empty and jejune as that they can be of no manner of use unto any, unless to keep them from praying whilst they live; and of such we have
428
books good store filled withal, easy enough to be composed by such as never in their lives prayed according to the mind of God. From the former sort much may be learned, as they doctrinally exhibit the matter and arguments of prayer; but the composition of them for others, to be used as their prayers, is that which no man hath any promise of peculiar spiritual assistance in, with respect unto prayer in particular.
2. No man hath any promise of the Spirit of grace and supplication to enable him to compose a form or forms of prayer for himself. The Spirit of God helps us to pray, not to make prayers in that sense. Suppose men, as before, in so doing may have his assistance in general, as in other studies and endeavors, yet they have not that especial assistance which he gives as a Spirit of grace and supplication, enabling us to cry, "Abba, Father;" for men do not compose forms of prayer, however they may use them, by the immediate actings of faith, love, and delight in God, with those other graces which he excites and acts in those supplications which are according to the divine will. Nor is God the immediate object of the actings of the faculties of the souls of men in such a work Their inventions, memories, judgments, are immediately exercised about their present composition, and there they rest. Wherefore, whereas the exercise of grace immediately on God in Christ, under the formal notion of prayer, is no part of men's work or design when they compose and set down forms for themselves or others, if any so do they are not under a promise of especial assistance therein in the manner before declared.
3. As there is no assistance promised unto the composition of such forms, so it is no institution of the law or gospel. Prayer itself is a duty of the law of nature, and being of such singular and indispensable use unto all persons, the commands for it are reiterated in the Scripture beyond those concerning any other particular duty whatever; and if it hath respect unto Jesus Christ, with sundry ordinances of the gospel to be performed in his name, it falls under a new divine institution. Hereon are commands given us to pray, to pray continually without ceasing, to pray and faint not, to pray for ourselves, to pray for one another, in our closets, in our families, in the assemblies of the church; but as for this work of making or composing forms of prayers for ourselves, to be used as prayers, there is no command, no institution, no mention in the scriptures of the Old Testament or the New. It is a work of human extract and original, nor can
429
any thing be expected from it but what proceeds from that fountain. A blessing possibly there may be upon it, but not such as issueth from the especial assistance of the Spirit of God in it, nor from any divine appointment or institution whatever. But the reader must observe that I do not urge these things to prove forms of prayer unlawful to be used, but only at present declare their nature and original, with respect unto that work of the Holy Spirit which we have described.
4. This being the original of forms of prayer, the benefit and advantage which is in their use, which alone is pleadable in their behalf, comes next under consideration. And this may be done with respect unto two sorts of persons: --
(1.) Such as have the gift or ability of free prayer bestowed on them, or however have attained it.
(2.) Such as are mean and low in this ability, and therefore incompetent to perform this duty without that aid and assistance of them. And unto both sorts they are pleaded to be of use and advantage.
(1.) It is pleaded that there is so much good and so much advantage in the use of them that it is expedient that those who can pray otherwise unto their own and others' edification yet ought sometimes to use them. What this benefit is hath not been distinctly declared, nor do I know. nor can I divine wherein it should consist. Sacred things are not to be used merely to show our liberty. And there seems to be herein a neglect of stirring up the gift, if not also the grace of God, in those who have received them. "The manifestation of the Spirit is given to every one to profit withal;" and to forego its exercise on any lust occasion seems not warrantable. We are bound at all times, in the worship of God, to serve him with the best that we have; and if we have a male in the flock, and do sacrifice that which, in comparison thereof, is a corrupt thing, we are deceivers. Free prayer, unto them who have an ability for it, is more suited to the nature of the duty in the light of nature itself, and to Scripture commands and examples, than the use of any prescribed forms. To omit, therefore, the exercise of a spiritual ability therein, and voluntarily to divert unto the other relief, -- which yet, in that case at least, is no relief, -- doth not readily present its advantage unto a sober consideration. And the reader may observe that at present I examine not what men or churches may agree upon by common
430
consent, as judging and avowing it best for their own edification, which is a matter of another consideration, but only of the duty of believers as such in their respective stations and conditions.
(2.) It is generally supposed that the use of such forms is of singular advantage unto them that are low and mean in their ability to pray of themelves. I propose it thus because I cannot grant that any [man] who sincerely believeth that there is a God, [and who] is sensible of his own wants and his absolute dependence upon him, is utterly unable to make requests unto him for relief without any help but what is suggested unto him by the working of the natural faculties of his own soul. What men will willfully neglect is one thing, and what they cannot do, if they seriously apply themselves unto their duty, is another. Neither do I believe that [there is] any man who is so far instructed in the knowledge of Christ by the gospel as that he can make use of a composed prayer with understanding, but also that in some measure he is able to call upon God in the name of Christ, with respect unto what he feels in himself and is concerned in; and farther no man's prayers are to be extended. I speak, therefore, of those who have the least measure and lowest degree of this ability, seeing none are absolutely uninterested therein. Unto this sort of persons I know not of what use these forms are, unless it be to keep them low and mean all the clays of their lives; for whereas, both in the state of nature and the state of grace, in one whereof every man is supposed to be, there are certain heavenly sparks suited unto each condition, the main duty of all men is to stir them up and increase them. Even in the remainders of lapsed nature there are "coelestes iguiculi," in notices of good and evil, accusations and apologies of conscience. These none will deny but that they ought to be stirred up and increased; which can be no otherwise done but in their sedulous exercise. Nor is there any such effectual way of their exercise as in the soul's application of itself unto God with respect unto them; which is done in prayer only. But as for those whom in this matter we principally regard, -- that is, professed believers in Jesus Christ, -- there is none of them but have such principles of spiritual life, and therein of all obedience unto God and communion with him, as, being improved and exercised under those continual supplies of the Spirit which they receive from Christ their head, will enable them to discharge every duty that in every condition or relation is required of them in an acceptable
431
manner. Among these is that of an ability for prayer; and to deny them to have it, supposing them true believers, is expressly to contradict the apostle affirming that "because we are sons, God sendeth forth the Spirit of his Son into our hearts, whereby we cry, Abba, Father." But this ability, as I have showed, is no way to be improved but in and by a constant exercise. Now, whether the use of the forms inquired into, which certainly taketh men off from the exercise of what ability they have, doth not tend directly to keep them still low and mean in their abilities, is not hard to determine.
"But suppose those spoken of are not yet real believers, but only such as profess the gospel, not yet sincerely converted unto God, whose duty also it is to pray on all occasions; these have no such principle or ability to improve, and therefore this advantage is not by them to be neglected." I answer, that the matter of all spiritual gifts is spiritual light; according, therefore, to their measure in the light of the knowledge of the gospel, such is their measure in spiritual gifts also. If they have no spiritual light, no insight into the knowledge of the gospel, prayers framed and composed according unto it will be of little use unto them. If they have any such light, it ought to be improved by exercise in this duty, which is of such indispensable necessity unto their souls.
5. But yet the advantage which all sorts of persons may have hereby, in having "the matter of prayer prepared for them and suggested unto them," is also insisted on. "This they may be much to seek in who yet have sincere desires to pray, and whose affections will comply with what is proposed unto them." And this, indeed, would carry a great appearance of reason with it, but that there are other ways appointed of God unto this end, and which are sufficient thereunto, under the guidance, conduct, and assistance of the blessed Spirit, whose work must be admitted in all parts of this duty, unless we intend to frame prayers that shall be an abomination to the Lord. Such are, men's diligent and sedulous consideration of themselves, their spiritual state and condition, their wants and desires; a diligent consideration of the Scripture, or the doctrine of it in the ministry of the word, whereby they will be both instructed in the whole matter of prayer and convinced of their own concernment therein; with all other helps of coming to the knowledge of God and themselves; all which they are to attend unto who intend to pray in a due manner. To
432
furnish men with prayers to be said by them, and so to satisfy their consciences, whilst they live in the neglect of these things, is to deceive them, and not to help or instruct them; and if they do conscientiously attend unto these things, they will have no need of those other pretended helps. For men to live and converse with the world, not once inquiring into their own ways, or reflecting on their own hearts (unless under some charge of conscience, accompanied with fear or danger); never endeavoring to examine, try, or compare their state and condition with the Scripture, nor scarce considering either their own wants or God's promises; to have a book lie ready for them wherein they may read a prayer, and so suppose they have discharged their duty in that matter; is a course which surely they ought not to be countenanced or encouraged in. Nor is the perpetual rotation of the same words and expressions suited to instruct or carry on men in the knowledge of any thing, but rather to divert the mind from the due consideration of the things intended; and, therefore, commonly issues in formality. And where men have words or expressions prepared for them and suggested unto them that really signify the things wherein they are concerned, yet if the light and knowledge of those principles of truth whence they are derived, and whereinto they are resolved, be not in some measure fixed and abiding in their minds, they cannot be much benefited or edified by their repetition.
6. Experience is pleaded in the same case; and this with me, where persons are evidently conscientious, is of more moment than a hundred notional argnments that cannot be brought to that trial. Some, therefore, say that they have had spiritual advantage, the exercise of grace, and holy intercourse with God, in the use of such forms, and have their affections warmed and their hearts much bettered thereby; -- and this they take to be a clear evidence and token that they are not disapproved of God; yea, that they are a great advantage, at least unto many, in prayer. Ans. Whether they are approved or disapproved of God, whether they are lawful or unlawful, we do not consider; but only whether they are for spiritual benefit and advantage, for the good of our own souls and the edification of others, as set up in competition with the exercise of the gift before described. And herein I am very unwilling to oppose the experience of any one who seems to be under the conduct of the least beam of gospel
433
light; only, I shall desire to propose some few things to their consideration: as, --
(1.) Whether they understand aright the difference that is between natural devotion occasionally excited, and the due actings of evangelical faith and lose, with other graces of the Spirit, in a way directed unto by divine appointment? All men who acknowledge a Deity or Divine Power which they adore, when they address themselves seriously to perform any religious worship thereunto in their own way, be it what it will, will have their affections moved and excited suitably unto the apprehensions they have of what they worship, yea, though in particular it have no existence but in their own imaginations; for these things ensue on the general notion of a Divine Power, and not on the application of them to such idols as indeed are nothing in the world. There will be in such persons dread, and reverence, and fear, as there was in some of the heathen, unto an unspeakable horror, when they entered into the temples and merely imaginary presence of their gods; the whole work being begun and finished in their fancies And sometimes great joys, satisfactions, and delights, do ensue on what they do; for as what they so do is suited to the best light they have, and men are apt to have a complacency in their own inventions, as Micah had, <071713>Judges 17:13, and upon inveterate prejudices, which are the guides of most men in religion, their consciences find relief in the discharge of their duty. These things, I say, are found in persons of the highest and most dreadful superstitions in the world, yea, heightened unto inexpressible agitations of mind, in horror on the one side, and raptures or ecstasies on the other. And they are all tempered and qualified according to the mode and way of worship wherein men are engaged; but in themselves they are all of the same nature, -- that is, natural, or effects and impressions upon nature. So it is with the Mohammedans, who excel in this devotion; and so it is with idolatrous Christians, who place the excellency and glory of their profession herein. Wherefore, such devotion, such affections, will be excited by religious offices, in all that are sincere in their use, whether they be of divine appointment or no. But the actings of faith and love on God through Christ, according to the gospel, or the tenor of the new covenant, with the effects produced thereby in the heart and affections, are things quite of another kind and nature; and unless men do know how really to distinguish between these things, it is to no purpose
434
to plead spiritual benefit and advantage in the use of such forms, seeing possibly it may be no other but of the same kind with what all false worshippers in the world have, or may have, experience of.
(2.) Let them diligently inquire whether the effects on their hearts which they plead do not proceed from a precedent preparation, a good design and upright ends, occasionally excited. Let it be supposed that those who thus make use of and plead for forms of prayer, especially in public, do in a due manner prepare themselves for it by holy meditation, with an endeavor to bring their souls into a holy frame of fear, delight, and reverence of God; let it also be supposed that they have a good end and design in the worship they address themselves unto, namely, the glory of God and their own spiritual advantage; -- the prayers themselves, though they should be in some things irregular, may give occasion to exercise those acts of grace which they were otherwise prepared for. And I say yet farther, --
(3.) That whilst these forms of prayer are clothed with the general notions of prayer, -- that is, are esteemed as such in the minds of them that use them; are accompanied in their use with the motives and ends of prayer; express no matter unlawful to be insisted on in prayer; directing the souls of men to none but lawful objects of divine worship and prayer, the Father, Son, and Holy Spirit; and whilst men make use of them with the true design of prayer, looking after due assistance unto prayer; -- I do not judge there is any such evil in them as that God will not communicate his Spirit to any in the use of them, so as that they should have no holy communion with him in and under them. Much less will I say that God never therein regards their persons, or rejects their praying as unlawful; for the persons and duties of men may be accepted with God when they walk and act in sincerity according to their light, though in many things, and those of no small importance, sundry irregularities are found both in what they do and in the manner of doing it. Where persons walk before God in their integrity, and practice nothing contrary to their light and conviction in his worship, God is merciful unto them, although they order not every thing according to the rule and measure of the word. So was it with them who came to the passover in the days of Hezekiah; they had not cleansed themselves, but did "eat the passover otherwise than it was written," 2<143018> Chronicles 30:18: for whom the good king made the solemn prayer suited to their occasion, "The good LORD pardon every one that prepareth his
435
heart to seek God, the LORD God of his fathers, though he be not cleansed according to the purification of the sanctuary. And the LORD hearkened unto Hezekiah, and healed the people," verses 18-20. Here was a duty for the substance of it appointed of God; but in the manner of its performance there was a failure, -- they did it not according to what was written, which is the sole rule of all religious duties. This God was displeased withal, yet graciously passed by the offense, and accepted them whose hearts were upright in what they did. In the meantime, I do yet judge that the use of them is in itself obstructive of all the principal ends of prayer and sacred worship. Where they are alone used, they are opposite to the edification of the church; and where they are imposed to the absolute exclusion of other prayer, [they] are destructive of its liberty, and render a good part of the purchase of Christ of none effect.
Things being thus stated, it will be inquired whether the use of such forms of prayer is lawful or no. To this inquiry something shall be returned briefly in way of answer, and an end put unto this discourse. And I say, --
1. To compose and write forms of prayer to be directive and doctrinal helps unto others, as to the matter and method to be used in the right discharge of this duty, is lawful, and may in some cases be useful. It were better, it may be, if the same thing were done in another way, suited to give direction in the case, and not cast into the form of a prayer, which is apt to divert the mind from the due consideration of its proper end and use unto that which is not so; but this way of instruction is not to be looked on as unlawful merely for the form and method whereinto it is cast, whilst its true use only is attended unto.
2. To read, consider, and meditate upon, such written prayers, as to the matter and arguments of prayer expressed in them, composed by persons from their own experience and the light of Scripture directions; or to make use of expressions set down in them, where the hearts of them that read them are really affected, because they find their state and condition, their wants and desires, declared in them, is not unlawful, but may be of good use unto some, though I must acknowledge I never heard any expressing any great benefit which they had received thereby, -- rebut it is possible that some may so do: for no such freedom of prayer is asserted as should
436
make it unlawful for men to make use of any proper means the better to enable them to pray, nor is any such ability of prayer granted as to supersede the duty of using means for the increase and furtherance of it.
3. To set up and prescribe the use of such forms universally, in opposition and unto the exclusion of free prayer by the aid of the Spirit of grace, is contrary not only to many divine precepts before insisted on, but to the light of nature itself, requiring every man to pray, and on some occasions necessitating them thereunto. But whatever be the practice of some men, I know not that any such opinion is pleaded for, and so shall not farther oppose it.
4. It is not inquired whether forms of prayer, especially as they may be designed unto and used for other ends, and not to be read instead of prayer, have in their composition any thing of intrinsical evil in them, for it is granted they have not; but the inquiry is, whether in their use as prayers they are not hinderances unto the right discharge of the duty of prayer according to the mind of God, and so may be unlawful in that respect: for I take it as granted that they are nowhere appointed of God for such a use, nowhere commanded so to be used; whence an argument may be formed against their having any interest in divine, acceptable worship, but it is not of our present consideration. For if on the accounts mentioned they appear not contrary unto, or inconsistent with, or are not used in a way exclusive of, that work of the Holy Spirit in prayer which we have described from the Scripture, nor are reducible unto any divine prohibition, whilst I may enjoy my own liberty I shall not contend with any about them. Nor shall I now engage into the examination of the arguments that are pleaded on their behalf, which some have greatly multiplied, as I suppose, not much to the advantage of their cause; for in things of religious practice, one testimony of Scripture rightly explained and applied, with the experience of believers thereon, is of more weight and value than a thousand dubious reasonings, which cannot be evidently resolved into those principles. Wherefore some few additional considerations shall put an issue unto this discourse.
1. Some observe that there are forms of prayer composed and prescribed to be used both in the Old Testament and the New. Such, they say, was the form of blessing prescribed unto the priests on solemn occasions,
437
<040622>Numbers 6:22-26, and the Psalms of David, as also the Lord's Prayer in the New Testament.
(1.) If this be so, it proves that forms of prayer are not intrinsically evil, which is granted, yet may the use of them be unnecessary.
(2.) The argument will not hold, so far as it is usually extended at least: "God himself hath prescribed some forms of prayer, to be used by some persons on some occasions; therefore, men may invent, yea, and prescribe those that shall be for common and constant use." He who forbade all images, or all use of them, in sacred things, appointed the making of the cherubims in the tabernacle and temple.
(3.) The argument from the practice in use under the Old Testament in this matter, if any could thence be taken, when the people were carnal and tied up unto carnal ordinances, unto the duty and practice of believers under the New Testament and a more plentiful effusion of the Spirit, hath been before disproved.
(4.) The words prescribed unto the priests were not a prayer properly, but an authoritative benediction, and an instituted sign of God's blessing the people; for so it is added in the explication of that ordinance, "They shall put my name upon the children of Israel; and I will bless them," verse 27.
(5.) David's Psalms were given out by immediate inspiration, and were most of them mystical and prophetical, appointed to be used in the church, as all other Scriptures, only some of them in a certain manner, namely, of singing, and that manner also was determined by divine appointment.
(6.) That any form of prayer is appointed in the New Testament, to be used as a form, is neither granted nor can be proved.
(7.) Give us prayers composed by divine inspiration, with a command for their use, with the time, manner, and form of their usage, which these instances prove to be lawful, if they prove any thing in this case, and there will be no contest about them.
(8.) All and every one of the precedents or examples which we have in the whole Scripture of the prayers of any of the people of God, men or
438
women, being all accommodated to their present occasions, and uttered in the freedom of their own spirits, do all give testimony unto free prayer, if not against the use of forms in that duty.
2. Moreover, it seems that "when any one prayeth, his prayer is a form unto all that join with him, whether in families or church-assemblies;" which some lay great weight upon, though I am not able to discern the force of it in this case: for, --
(1.) The question is solely about him that prayeth, and his discharge of duty according to the mind of God, and not concerning them who join with him.
(2.) The conjunction of others with him that prayeth according to his ability is an express command of God.
(3.) Those who so join are at liberty, when it is their duty, to pray themselves.
(4.) That which is not a form in itself is not a form to any; for there is more required to make it so than merely that the words and expressions are not of their own present invention. It is to them the benefit of a gift, bestowed for their edification in its present exercise, according to the mind of God. That only is a form of prayer unto any which he himself useth as a form; for its nature depends on its use.
(5.) The argument is incogent: "God hath commanded some to pray according to the ability they have received, and others to join with them therein; therefore, it is lawful to invent forms of prayer for ourselves or others, to be used as prayers by them or us."
3. That which those who pretend unto moderation in this matter plead is, that "prayer itself isa commanded duty; but praying by or with a prescribed form is only an outward manner and circumstance of it, which is indifferent, and may or may not be used, as we see occasion;" -- and might a general rule to this purpose be duly established, it would be of huge importance. But,
(1.) It is an easy thing to invent and prescribe such outward forms and manner of outward worship as shall leave nothing of the duty prescribed but the empty name.
439
(2.) Praying before an image, or worshipping God or Christ by an image, is but an outward mode of worship, yet such as renders the whole idolatrous.
(3.) Any outward mode of worship, the attendance whereunto or the observance whereof is prejudicial unto the due Performance of the duty whereunto it is annexed, is inexpedient; and what there is hereof in the present instance must be judged from the preceding discourse.
440
TWO DISCOURSES
CONCERNING
THE HOLY SPIRIT AND HIS WORK:
THE ONE,
OF THE SPIRIT AS A COMFORTER:
THE OTHER,
AS HE IS THE AUTHOR OF SPIRITUAL GIFTS.
441
PREFATORY NOTE.
THE two following discourses appeared posthumously in 1693. According to a statement of the author at the beginning of them, they complete his design in this exposition of the work of the Holy Spirit. The discourse on his office as a Comforter is valuable, from the exposition of several interesting texts; but the author gives us to understand that it is to be taken in connection with what he has written elsewhere on this office of the Spirit, and he refers especially to his works on Communion with God, and on the Perseverance of the Saints. See vols. II. and XI. The discourse on Spiritual Gifts, though comparatively short, is the second part of the main.body of the whole work on the Spirit; and, from various allusions to it in other works of the author, he seems to trove attached considerable importance to it. See vol. 15 p. 249.
ANALYSIS OF THE FIRST TREATISE.
In the work of the Spirit as a Comforter, there fall to be considered, --
I. His especial office as such;
II. His discharge of it; and,
III. The effects of it towards believers.
I. In his office, there are implied an especial trust, mission, name, and
work, chap. I.
II. The general properties of this office, as discharged by the Holy Spirit,
are unfolded: --
1. Infinite condescension;
2. Unspeakable love;
3. Infinite power; and,
4. Unchangeable continuance with the church, II.
442
III. In regard to his effects on believers, it is first proved that his effectual
consolations are the privilege of believers exclusively, III. And some of his operations in them as such, and of the benefits which they in consequence enjoy, are specified. His operations in them generally are unfolded under the head of the "inhabitation of the Spirit;" which is first discriminated from erroneous views respecting it, and then proved from Scripture, IV. Among the special benefits indicated are, --
1. The unction of the Spirit, 5;
2. sealing of the Spirit, expounded in a brief comment on <490113>Ephesians 1:13, 4:30, VI.; and,
3. The Spirit as an earnest, considered in reference to 2<470122> Corinthians 1:22, 5:5, <490114>Ephesians 1:14. An application of the preceding truths concludes the treatise, VII.
ANALYSIS OF THE SECOND TREATISE.
The dispensation of the Spirit for the edification of the church is twofold; including, first, the bestowal of saving grace; and, secondly, the communication of spiritual gifts. The former has already been considered in books III.-VIII. of this work on the dispensation of the Spirit. The latter, spiritual gifts, as distinguished from saving graces, it is proposed to discuss in reference to the following points: --
1. Their name;
2. Their nature in general;
3. Their distribution;
4. Their particular nature; and,
5. Their use in the church of God.
Some remarks are made on their name, chap. I. Their nature generally is considered with reference, --
1. To their points of agreement with saving graces,
(1.) They are both the purchase of Christ;
443
(2.) They agree in their immediate efficient cause -- the Holy Spirit;
(3.) In the end contemplated, -- the good of the church; and,
(4.) In the bounty of Christ, as their source.
2. The points of difference are, --
(1.) Saving graces are the fruit, gifts are but the effects of the Spirit;
(2.) Saving graces are the fruit of electing love;
(3.) The result of the covenant; and,
(4.) Have respect unto the priestly office of Christ;
(5.) Gifts and graces differ as to their ultimate issue, the former being sometimes lest: the latter never;
(6.) Saving graces are imparted directly for the benefit of those who receive them, and gifts for the benefit of others; and,
(7.) They differ, finally and chiefly, in their subjects, operations, and effects,
II. Gifts are distributed into, --
1. Gifts implying powers and duties conjoined; and,
2. Gifts qualifying for duties simply.
1. Of the former, a subdivision is made into gifts extraordinary and ordinary: --
(1.) Extraordinary gifts constituted extraordinary officers -- apostles, evangelists, and prophets, III. The gifts themselves, in virtue of which they exercised these extraordinary offices, are, first, powers exceeding the natural faculties of their minds; and, secondly, the special enlargement and adaptation of their natural faculties for their work: these are considered in an exposition of 1<461207> Corinthians 12:7-11, 4. The origin, duration, use, and end, of extraordinary gifts are considered, 5.
(2.) The ordinary gifts are viewed in relation to the Christian ministry, the eminent value of which is seen from the grandeur of its introduction, from
444
its original acquisition, from the immediate cause of its actual communication, from its own nature, from the variety of offices in it, and from the end designed by it, VI. The reality of the spiritual gifts requisite for the discharge of the ministerial office is proved, from the promise of Christ, <402820>Matthew 28:20; the presence of Christ by the Spirit; the covenant promise of the Spirit, <235921>Isaiah 59:21; the name given to the gospel, "The ministration of the Spirit;" the end for which the Spirit is promised, administered, and continued; the plain assertions of Scripture; the indispensable necessity for them; and from the actual enjoyment and experience of them, VII. These gifts are enumerated: first, as respects doctrine, -- wisdom, skill in the division of the word, and utterance; secondly, as respects the worship of God; and, thirdly, as respects the rule of the church.
2. The ordinary gifts of the Spirit, qualifying for duties only, are alluded to; but the previous discussions are held to supersede the necessity of any full consideration of them. A brief inquiry ensues into the manner in which may come to participate in these gifts, ministerial or more private, VIII. -- ED.
445
THE PREFACE.
THAT there are sundry great and eminent promises, referring to New Testament times, concerning the pouring out of the Spirit, none who is acquainted with the Scriptures and believes them can doubt. By the performance of them a church hath been begotten and maintained in the world through all ages since the ascension of Christ, sometimes with greater light and spiritual lustre, and sometimes with less. It hath been one of the glories of the Protestant Reformation that it hath been accompanied with a very conspicuous and remarkable effusion of the Spirit; and, indeed, thereby there hath from heaven a seal been set and a witness borne unto that great work of God. In this invaluable blessing we in this nation have had a rich and plentiful share, insomuch that it seems Satan and his ministers have been tormented and exasperated thereby; and thence it is come to pass that there have some risen up among us who have manifested themselves to be not only despisers in heart, but virulent reproachers of the operations of the Spirit. God, who knows how to bring good out of evil, did, for holy and blessed ends of his own, suffer those horrid blasphemies to he particularly vented.
On this occasion it was that this great, and learned, and holy person, the author of these discourses, took up thoughts of writing concerning the blessed Spirit and his whole economy, as I understood from himself sundry years ago, discoursing with him concerning some books, then newly published, full of contumely and contempt of the Holy Spirit and his operations; for as it was with Paul at Athens when he saw the city wholly given to idolatry, so was Dr Owen's spirit stirred in him when he read the scoffs and blasphemies east upon the Holy Spirit and his grace, and gifts, and aids, in some late writers.
Had not Pelagius vented his corrupt opinions concerning the grace of God, it is like the church had never had the learned and excellent writings of Augustine in defense thereof. It appears from Bradwardin that the revival of Pelagianism in his days stirred up his zealous and pious spirit to write that profound and elaborate book of his, "De Causa Dei." Arminlus and the Jesuists, endeavoring to plant the same weed again, produced the scholastic writings of Twisse and Ames (not to mention foreign divines); for which we in this generation have abundant cause of enlarged thankfulness unto the
446
Father of lights. The occasion which the Holy Ghost laid hold on to carry forth Paul to write his Epistle to the Oalatians (wherein the doctrine of justification by faith is so fully cleared), was the bringing in anong them of "another gospel" by corrupt teachers; after which many in those churches were soon drawn away. The obstinate adherence of many among the Jews to the Mosaical rites and observances, and the inclination of others to apostatize from the New Testament worship and ordinances, was in like manner the occasion of the Epistle to the Hebrews. The light which shines and is held out in these epistles, the church of Christ could ill have wanted.
The like way and working of the wisdom of God is to be seen and adored in stirring up this learned and excellent person to communicate and leave unto the world that light, touching the Spirit and his operations, which he had received by that Spirit from the sacred oracles of truth, the Scriptures.
To what advantage and increase of light it is performed is not for so incompetent a pen to say as writes this. Nevertheless, I doubt not but the discerning reader will observe such excellencies shining out in this and other of this great author's writings, as do greatly commend them to the church of God, and will do so in after ages, however this corrupt and degenerate generation entertain them. They are not the crude, and hasty, and untimely abortions of a self-full, distempered spirit, -- much less the boilings-over of inward corruption and rottenness put into a fermentation; but the mature, sedate, and seasonable issues of a rich magazine of learning, well digested with great exactness of judgment. There is in them a great light cast and reflected on, as well as derived from, the holy Scriptures, those inexhaustible mines of light in sacred things. They are not filled with vain, impertinent jangling, nor with a noise of multiplied futilous distinctions, nor with novel and uncouth terms foreign to the things of Gods as the manner of some writers is ad nauseam usque; but there is in them a happy and rare conjunction of firm solidity, enlightening clearness, and heart-searching spiritualness, evidencing themselves all along, and thereby approving and commending his writings to the judgment, conscience, spiritual taste, and experience, of all those who have any acquaintance with and relish of the gospel.
On these and such like accounts the writings of this great and learned man, as also his ordinary sermons, if any of them shall be published (as possibly some of them may), will be, while the world stands, an upbraiding and
447
condemning of this generation, whose vitiated and ill-affected eyes could not bear so great a light set up and shining on a candlestick, and which did therefore endeavor to put it under a bushel.
These two discourses, with those formerly published, make up all that Dr Owen perfected or designed on this subject of the Spirit, as the reader may perceive in the account which himself hath given in his prefaces to some of the former pieces, published by himself in his lifetime. Not but that there are some ether lucubrations of his on subjects nearly allied unto these, which possibly may be published hereafter, -- namely, one entitled, "The Evidences of the Faith of God's Elect," and perhaps some others. What farther he might have had in his thoughts to do is known to Him whom he served so industriously and so faithfully in his spirit in the gospel while he was here on earth, and with whom he now enjoys the reward of all his labors and all his sufferings; for certain it is concerning Dr Owen, that as God gave him very transcendent abilities, so he did therewithal give him a boundless enlargeduess of heart, and unsatiable desire to do service to Christ and his church, insomuch that he was thereby carried on through great bodily weakness, languishing, and pains, besides manifold other trials and discouragements, to bring forth out of his treasury, like a scribe well instructed unto the kingdom of heaven, many useful and excellent fruits of his studies, -- much beyond the expectation and hopes of those who saw how often and how long he was near unto the grave.
But while he was thus indefatigably and restlessly laying out for the service of Christ, in this and succeeding generations, those rich talents with which he was furnished, his Lord said unto him, "Well done, thou good and faithful servant; enter thou into the joy of thy Lord." No man ever yet, but Jesus Christ, was able to finish all that was in his heart to do for God. On the removal of such accomplished and useful persons, I have sometimes relieved myself with this thought, that Christ lives in heaven still, and the blessed Spirit, from whom the head and heart of this chosen vessel were so richly replenished, liveth still.
NATH. MATHER. f19 October 27,1692.
448
CHAPTER 1.
The Holy Ghost the comforter of the church by way of office -- How he is the church's advocate -- <431416>John 14:16; 1<620201> John 2:1, 2; <431608>John 16:8-11 opened.
THAT which remains to complete our discourses concerning the dispensation of the Holy Spirit, is the office and work that he hath undertaken for the consolation of the church; and, --
Three things are to be considered with respect unto this head of the grace of the gospel: --
I. That the Holy Spirit is the comforter of the church by way of
especial office.
II. What is in that office, or wherein the discharge of it doth consist.
III. What are the effects of it towards believers.
It must be granted that there is some impropriety in that expression, by the way of office. An office is not simply, nor, it may be, properly spoken of a divine person, who is absolutely so and nothing else. But the like impropriety is to be found in most of the expressions which we use concerning God, for who can speak of him aright or as he ought? Only, we have a safe rule whereby to express our conceptions, even what he speaks of himself. And he hath taught us to learn the work of the Holy Ghost towards us in this matter by ascribing unto him those things which belong unto an office among men.
Four things are required unto the constitution of an office: --
1. An especial trust;
2. An especial mission or commission;
3. An especial name;
4. An especial work. All these are required unto an office properly so called; and where they are complied withal by a voluntary susception in the person designed thereunto, an office is completely constituted. And
449
we must inquire how these things in a divine manner do concur in the work of the Holy Spirit as he is the comforter of the church.
First, He is intrusted with this work, and of his own will hath taken it on himself; for when our Savior was leaving of the world, and had a full prospect of all the evils, troubles, dejections, and disconsolations which would befall his disciples, and knew full well that if they were left unto themselves they would faint and perish under them, he gives them assurance that the work of their consolation and supportment was left intrusted and committed unto the Holy Spirit, and that he would both take care about it and perfect it accordingly.
The Lord Christ, when he left this world, was very far from laying aside his love unto and care of his disciples. He hath given us the highest assurance that he continueth for ever the same care, the same love and grace, towards us, which he had and exercised when he laid down his life for us. See <580414>Hebrews 4:14-16, 7:25, 26. But inasmuch as there was a double work yet to be performed in our behalf, one towards God and the other in ourselves, he hath taken a twofold way for the performance of it. That towards God he was to discharge immediately himself in his human nature; for other mediator between God and man there neither is nor can be any. This he doth by his intercession. Hence there was a necessity that, as to his human nature, the "heaven should receive him until the times of the restitution of all things," as <440321>Acts 3:21. There was so both with respect unto himself and us.
1. Three things with respect unto himself made the exaltation of his human nature in heaven to be necessary; for, --
(1.) It was to be a pledge and token of God's acceptation of him, and approbation of what he had done in the world, <431607>John 16:7, 8; for what could more declare or evidence the consent and delight of God in what he had done and suffered; than, after he had been so ignominiously treated in the world, to receive him visibly, gloriously, and triumphantly into heaven? "He was manifested in the flesh, justified in the Spirit, seen of angels," and, in the issue, "received up into glory," 1<540316> Timothy 3:16. Herein God set the great seal of heaven unto his work of mediation, and the preaching of the gospel which ensued thereon; and a testimony hereunto was that which filled his enemies with rage and madness, <440755>Acts
450
7:55-58. His resurrection confirmed his doctrine with undeniable efficacy; but his assumption into heaven testified unto his person with an astonishing glory.
(2.) It was necessary with respect unto the human nature itself, that, after all its labors and sufferings, it might be "crowned with glory and honor." He was to "suffer" and "enter into his glory," <422426>Luke 24:26. Some dispute whether Christ in his human nature merited any thing for himself or no; but, not to immix ourselves in the niceties of that inquiry, it is unquestionable that the highest glory was due to him upon his accomplishment of the work committed unto him in this world, which he therefore lays claim to accordingly, <431704>John 17:4,5. It was so, --
(3.) With respect unto the glorious administration of his kingdom: for as his kingdom is not of this world, so it is not only over this world, or the whole creation below; -- the angels of glory, those principalities and powers above, are subject unto him, and belong unto his dominion, <490121>Ephesians 1:21; <502609>Philippians 2:9-11. Among them, attended with their ready service and obedience unto all his commands, doth he exercise the powers of his glorious kingdom. And they would but degrade him from his glory, without the least advantage unto themselves, who would have him forsake his high and glorious throne in heaven to come and reign among them on the earth, unless they suppose themselves more meet attendants on his regal dignity than the angels themselves, who are mighty in strength and glory.
2. The presence of the human nature of Christ in heaven was necessary with respect unto us. The remainder of his work with God on our behalf was to be carried on by intercession, <580725>Hebrews 7:25-27; and whereas this intercession consisteth in the virtual representation of his oblation, or of himself as a lamb slain in sacrifice, it could not be done without his continual appearing in the presence of God, chap. <580924>9:24.
The other part of the work of Christ respects the church, or believers, as its immediate object; so, in particular, doth his comforting and supporting of them. This is that work which, in a peculiar manner, is committed and intrusted unto the Holy Spirit, after the departure of the human nature of Christ into heaven.
451
But two things are to be observed concerning it: --
1. That whereas this whole work consisteth in the communication of spiritual light, grace, and joy to the souls of believers, it was no less the immediate work of the Holy Ghost whilst the Lord Christ was upon the earth than it is now he is absent in heaven; only, during the time of his conversation here below, in the days of his flesh, his holy disciples looked on him as the only spring and foundation of all their consolation, their only support, guide, and protector, as they had just cause to do. They had yet no insight into the mystery of the dispensation of the Spirit; nor was he yet so given or poured out as to evidence himself and his operation unto their souls. Wherefore they looked on themselves as utterly undone when their Lord and Master began to acquaint them with his leaving of them. No sooner did he tell them of it but "sorrow filled their hearts," <431606>John 16:6. Wherefore he immediately lets them know that this great work of relieving them from all their sorrows and fears, of dispelling their disconsolations, and supporting them under their trouble, was committed to the Holy Ghost, and would by him be performed in so eminent a manner as that his departure from them would be unto their advantage, verse 7. Wherefore the Holy Spirit did not then first begin really and effectually to be the comforter of believers upon the departure of Christ from his disciples, but he is then first promised so to be, upon a double account: --
(1.) Of the full declaration and manifestation of it. So things are often said in the Scripture then to be, when they do appear and are made manifest. An eminent instance hereof we have in this case, <430738>John 7:38,39. The disciples had hitherto looked for all immediately from Christ in the flesh, the dispensation of the Spirit being hid from them. But now this also was to be manifested unto them. Hence the apostle affirms, that
"though we have known Christ after the flesh, yet henceforth know we him no more," 2<470516> Corinthians 5:16;
that is, so as to look for grace and consolation immediately from him in the flesh, as it is evident the apostles did before they were instructed in this unknown office of the Holy Ghost.
452
(2.) Of the full exhibition and eminent communication of him unto this end. This in every kind was reserved for the exaltation of Christ, when he received the promise of the Spirit from the Father, and poured it out upon his disciples.
2. The Lord Christ doth not hereby cease to be the comforter of his church; for what he doth by his Spirit, he doth by himself. He is with us unto the end of the world by his Spirit being with us; and he dwelleth in us by the Spirit dwelling in us; and whatever else is done by the Spirit is done by him. And it is so upon a threefold account: for, --
(1.) The Lord Christ as mediator is God and man in one person, and the divine nature is to be considered in all his mediatory operations; for he who worketh them is God, and he worketh them all as God-man, whence they are theandrical. And this is proposed unto us in the greatest acts of his humiliation; which the divine nature in itself is not formally capable of. So "God purchased the church with his own blood," <442028>Acts 20:28.
"Being in the form of God, he thought it not robbery to be equal with God; but he humbled himself, and became obedient unto death, even the death of the cross," <501706>Philippians 2:6-8.
Now, in this respect the Lord Christ and the Holy Spirit are one in nature, essence, will, and power. As he said of the Father, "I and my Father are one," <431030>John 10:30; so it is with the Spirit, -- he and the Spirit are one. Hence all the works of the Holy Spirit are his also. As his works were the works of the Father, and the works of the Father were his, all the operations of the holy Trinity, as to things external unto their divine subsistence, being undivided; so is the work of the Holy Spirit in the consolation of the church his work also.
(2.) Because the Holy Spirit in this condescension unto office acts for Christ and in his name. So the Son acted for and in the name of the Father, where he everywhere ascribed what he did unto the Father in a peculiar manner:
"The word," saith he, "which ye hear is not mine, but the Father's which sent me," <431424>John 14:24.
453
It is his originally and eminently, because, as spoken by the Lord Christ, he was said by him to speak it. So are those acts of the Spirit whereby he comforteth believers the acts of Christ, because the Spirit speaketh and acteth for him and in his name.
(3.) All those things, those acts of light, grace, and mercy, whereby the souls of the disciples of Christ are comforted by the Holy Ghost, are the things of Christ, -- that is, especial fruits of his mediation. So speaketh our Savior himself of him and his work:
"He shall glorify me; for he shall receive of mine, and shall show it unto you," <431614>John 16:14.
All that consolation, peace, and joy, which he communicates unto believers, yea, all that he doth in his whole work towards the elect, is but the effectual communication of the fruits of the mediation of Christ unto them. And this is the first thing that constitutes the office of the Comforter; this work is committed and intrusted unto him in an especial manner, which, in the infinite condescension of his own will, he takes upon him.
Secondly, It farther evinceth the nature of an of office in that he is said to be sent unto the work; and mission always includeth commission. He who is sent is intrusted and empowered as unto what he is sent about. See <19A430P> salm 104:30; <431426>John 14:26, 15:26, 16:7. The nature of this sending of the Spirit, and how it is spoken of him in general, hath been considered before, in our declaration of his general adjuncts, or what is affirmed of him in the Scripture, and may not here again be insisted on. It is now mentioned only as an evidence to prove that, in this work of his towards us, he hath taken that on him which hath the nature of an office; for that which he is sent to perform is his office, and he will not fail in the discharge of it. And it is in itself a great principle of consolation unto all true believers, an effectual means of their supportment and refreshment, to consider, that not only is the Holy Ghost their comforter, but also that he is sent of the Father and the Son so to be. Nor can there be a more uncontrollable evidence of the care of Jesus Christ over his church, and towards his disciples in all their sorrows and sufferings, than this is, that he sends the Holy Ghost to be their comforter.
454
Thirdly, He hath an especial name given him, expressing and declaring his office. When the Son of God was to be incarnate and born in the world, he had an especial name given unto him: "He shall be called Jesus." Now, although there was in this name a signification of the work he was to do, -- for he was called Jesus, "because he was to save his people from their sins," <400121>Matthew 1:21, -- yet was it also that proper name whereby he was to be distinguished from other persons. So the Holy Spirit hath no other name but that of the Holy Spirit, which, how it is characteristical of the third person in the holy Trinity, hath been before declared. But as both the names Jesus and Christ, though neither of them is the name of an office, as one hath dreamed of late, yet have respect unto the work which he had to do and the office which he was to undergo, without which he could not have rightly been so called; so hath the Holy Ghost a name given unto him, which is not distinctive with respect unto his personality, but denominative with respect unto his work, and this is oJ Parak> lhtov.
1. This name is used only by the apostle John, and that in his Gospel only, from the mouth of Christ, chap. 14:16,26, 15:26, 16:7; and once he useth it himself, applying it unto Christ, 1<620201> John 2:1,2, where we render it "An advocate."
The Syriac interpreter retains the name afy; lqi ]r'p;, Paraclita; not, as some imagine, from the use of that word before among the Jews, which cannot be proved. Nor is it likely that our Savior made use of a Greek word barbarously corrupted; µjne M' h] ' was the word he employed to this purpose. But looking on it [as] a proper name of the Spirit with respect unto his office, he would not translate it.
As this word is applied unto Christ, -- which it is in that one place of 1<620201> John 2:1, -- it respects his intercession, and gives us light into the nature of it. That it is his intercession which the apostle intends is evident from its relation unto his being "our propitiation;" for the oblation of Christ on the earth is the foundation of his intercession in heaven. And he doth therein undertake our patronage, as our advocate, to plead our cause, and in an especial manner to keep off evil from us: for although the intercession of Christ in general respects the procurement of all grace and mercy for us, every thing whereby we may be "saved to the uttermost," <580725>Hebrews 7:25, 26, yet his intercession for us as an advocate respects sin
455
only, and the evil consequents of it; for so is he in this place said to be our advocate, and in this place alone is he said to be so only with respect unto sin: "If any man sin, we have an advocate." Wherefore, his being so doth in particular respect that part of his intercession wherein he undertakes our defense and protection when accused of sin: for Satan is oJ kathg> orov, the accuser, <661210>Revelation 12:10; and when he accuseth believers for sin, Christ is their para>klhtov, their patron and advocate. For, according unto the duty of a patron or advocate in criminal causes, partly he showeth wherein the accusation is false, and aggravated above the truth, or proceeds upon mistakes; partly, that the crimes charged have not that malice in them that is pretended; and principally he pleadeth his propitiation for them, that so far as they are really guilty they may be graciously discharged.
[As] for this name, as applied unto the Holy Spirit, some translate it a Comforter, some an Advocate, and some retain the Greek word Paraclete. It may be best interpreted from the nature of the work assigned unto him under that name. Some would confine the whole work intended under this name unto his teaching, which he is principally promised for; for "the matter and manner of his teaching, what he teacheth, and the way how he doth it, is," they say, "the ground of all consolation unto the church." And there may be something in this interpretation of the word, taking "teaching" in a large sense, for all internal, divine, spiritual operations. So are we said to be "taught of God" when faith is wrought in us, and we are enabled to come unto Christ thereby. And all our consolations are from such internal divine operations. But take "teaching" properly, and we shall see that it is but one distinct act of the work of the Holy Ghost, as here promised, among many. But, --
2. The work of a comforter is principally ascribed unto him; for, --
(1.) That he is principally under this name intended as a comforter is evident from the whole context and the occasion of the pronmise. It was with respect unto the troubles and sorrows of his disciples, with their relief therein, that he is promised under this name by our Savior. "I will not," saith he, "leave you orphans," <431418>John 14:18; -- "Though I go away from you, yet I will not leave you in a desolate and disconsolate condition." How shall that be prevented in his absence, who was the life
456
and spring of all their comforts? Saith he, "I will pray the Father, and he shall give you al] lon parak> lhton," verse 16; that is, "another to be your comforter." So he renews again his promise of sending him under this name, because "sorrow had filled their heart" upon the apprehension of his departure, chap. 16:6,7. Wherefore, he is principally considered as a comforter: and, as we shall see farther afterward, this is his principal work, most suited unto his nature, as he is the Spirit of peace, love, and joy; for he who is the eternal, essential love of the Divine Being, as existing in the distinct persons of the Trinity, is most meet to communicate a sense of divine love, with delight and joy, unto the souls of believers. Hereby he sets up the "kingdom of God" in them, which is "righteousness, and peace, and joy in the Holy Ghost," <451417>Romans 14:17. And in nothing doth he so evidence his presence in the hearts and spirits of any as by the disposal of them unto spiritual love and joy; for, "shedding abroad the love of, God in our hearts," as chap. <450505>5:5, he produceth a principle and frame of divine love in our souls, and fills us with "joy unspeakable and full of glory." The attribution, therefore, of this name unto him, The Comforter, evidenceth that he performs this work in the way of an office.
(2.) Neither is the signification of an Advocate to be omitted, seeing what he doth as such tendeth also to the consolation of the church. And we must first observe, that the Holy Spirit is not our advocate with God. This belongs alone unto Jesus Christ, and is a part of his office. He is said, indeed, to "make intercession for us with groanings that cannot be uttered," <450826>Romans 8:26; but this he doth not immediately, or in his own person. He no otherwise "maketh intercession for us" but by enabling us to make intercession according unto the mind of God; for to make intercession formally is utterly inconsistent with the divine nature and his person, who hath no other nature but that which is divine. He is, therefore, incapable of being our advocate with God; the Lord Christ is so alone, and that on the account of his precedent propitiation made for us. But he is an advocate for the church, in, with, and against the world. Such an advocate is one that undertaketh the protection and defense of another as to any cause wherein he is engaged. The cause wherein the disciples of Christ are engaged in and against the world is the truth of the gospel, the power and kingdom of their Lord and Master. This they testify unto; this is opposed by the world; and this, under various forms, appearances, and pretenses, is
457
that which they suffer reproaches and persecutions for in every generation. In this cause the Holy Spirit is their advocate, justifying Jesus Christ and the gospel against the world.
And this he doth three ways: --
[1.] By suggesting unto and furnishing the witnesses of Christ with pleas and arguments to the conviction of gainsayers. So it is promised that he should do, <401018>Matthew 10:18-20,
"Ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you."
They were to be "given up," -- that is, delivered up as malefactors, -- unto kings and rulers, for their faith in Christ, and the testimony they gave unto him. In this condition the best of men are apt to be solicitous about their answers, and the plea they are to make in the defense of themselves and their cause. Our Savior, therefore, gives them encouragement, not only from the truth and goodness of their cause, but also from the ability they should have in pleading for it unto the conviction or confusion of their adversaries. And this he tells them should come to pass, not by any power or faculty in themselves, but by the aid and supply they should receive from this Advocate, who in them would speak by them. This was that "mouth and wisdom" which he promised unto them,
"which all their adversaries should not be able to gainsay nor resist," <422115>Luke 21:15;
-- a present supply of courage, boldness, and liberty of speech, above and beyond their natural temper and abilities, immediately upon their receiving of the Holy Ghost. And their very enemies saw the effects of it unto their astonishment. Upon the plea they made before the council at Jerusalem, it is said that
"when they saw the boldness of Peter and John, and perceived that they were unlearned and ignorant men, they marvelled," <440413>Acts 4:13.
458
They saw their outward condition, that they were poor, and of the meanest of the people, yet carried it with courage and boldness before this great sanhedrim, with whose authority and unusual appearance in grandeur all persons of that sort were wont to be abashed and to tremble at them. They found them ignorant and unlearned in that skill and learning which the world admired, yet [to] plead their cause unto their confusion. They could not, therefore, but discern and acknowledge that there was a divine power present with them, which acted them above themselves, their state, their natural or acquired abilities. This was the work of this Advocate in them, who had undertaken the defense of their cause. So when Paul pleaded the same cause before Agrippa and Felix, one of them confessed his conviction, and the other trembled in his judgment-seat.
Neither hath he been wanting unto the defense of the same cause, in the same manner, in succeeding generations. All the story of the church is filled with instances of persons mean in their outward condition, timorous by nature, and unaccustomed unto dangers, unlearned and low in their natural abilities, who, in the face of rulers and potentates, in the sight of prisons, tortures, fires, provided for their destruction, have pleaded the cause of the gospel with courage and success, unto the astonishment and confusion of their adversaries. Neither shall any disciple of Christ in the same case want the like assistance in some due measure and proportion, who expects it from him in a way of believing, and depends upon it. Examples we have hereof every day in persons acted above their own natural temper and abilities, unto their own admiration; for being conscious unto themselves of their own fears, despondencies, and disabilities, it is a surprisal unto them to find how all their fears have disappeared and their minds have been enlarged, when they have been called unto trial for their testimony unto the gospel. We are, in such cases, to make use of any reason, skill, wisdom, or ability of speech which we have, or other honest and advantageous circumstances which present themselves unto us, as the apostle Paul did on all occasions; but our dependence is to be solely on the presence and supplies of our blessed Advocate, who will not suffer us to be utterly defective in what is necessary unto the defense and justification of our cause.
[2.] He is the advocate for Christ, the church, and the gospel, in and by his communication of spiritual gifts, both extraordinary and ordinary, unto
459
them that do believe; for these are things, at least in their effects, visible unto the world. Where men are not utterly blinded by prejudice, love of sin and of the world, they cannot but discern somewhat of a divine power in these supernatural gifts. Wherefore, they openly testify unto the divine approbation of the gospel, and the faith that is in Christ Jesus. So the apostle confirms the truths that he had preached by this argument, that therewith and thereby, or in the confirmation of it, the Spirit, as unto the communication of gifts, was received, <480302>Galatians 3:2. And herein is he the church's advocate, justifying their cause openly and visibly by this dispensation of his power towards them and in their behalf. But because we have treated separately and at large of the nature and use of these spiritual gifts, I shall not here insist on the consideration of them. f20
[3.] By internal efficacy in the dispensation of the word. Herein also is he the advocate of the church against the world, as he is declared, <431608>John 16:8-11, "When he is come, he will reprove the world of sin, and of righteousness, and of judgment: of sin, because they believe not on me; of righteousness, because I go to my Father, and ye see me no more; of judgment, because the prince of this world is judged." That which is ascribed unto him with respect unto the world is expressed by the word ejl>gxei, -- "he will reprove" or convince. j Ej le>gcw in the Scripture is used variously, Sometimes it is to manifest, or bring forth unto light: <490513>Ephesians 5:13, Ta< de< pan> ta, elj egcom> ena upJ o< tou~ fwtoJohn 3:20. Sometimes it is to rebuke and reprove: 1<540520> Timothy 5:20, Tou ontav enj wp> ion pan> twn el] egce? -- "Them that sin rebuke before all." So also <660319>Revelation 3:19; <560113>Titus 1:13. Sometimes it is so to convince as in that to stop the mouth of an adversary, that he shall have nothing to answer or reply: <430809>John 8:9, JYpo< th~v suneidhs> ewv ejlegco>menoi? -- "Being convicted by their own conscience;" so as, not having a word to reply, they deserted their cause. So <560109>Titus 1:9, Tougontav ejle>gcein, -- "To convince gainsayers," is explained, verse 11, by ejpistomiz> ein, "to stop their mouth," namely, by the convincing evidence of truth. ]Elegcov is an uncontrollable evidence, or an evident argument, <581101>Hebrews 11:1. Wherefore, ejle>gcein here is, "by undeniable argument and evidence, so to convince the world, or the adversaries of
460
Christ and the gospel, as that they shall have nothing to reply." This is the work and duty of an advocate, who will absolutely vindicate his client when his cause will bear it.
And the effect hereof is twofold; for all persons, upon such an overpowering conviction, take one of these two ways: --
1st. They yield unto the truth and embrace it, as finding no ground to stand upon in its refusal; or,
2dly. They fly out into desperate rage and madness, as being obstinate in their hatred against the truth, and destitute of all reason to oppose it.
An instance of the former way we have in those Jews unto whom Peter preached on the day of Pentecost. Reproving and convincing of them beyond all contradiction, "they were pricked in their heart, and said, Men and brethren, what shall we do?" and therewithal came over unto the faith, <440237>Acts 2:37,41. Of the latter we have many instances in the dealing of our Savior with that people; for when he had at any time convinced them, and stopped their mouths as to the cause in hand, they called him Beelzebub, cried out that he had a devil, took up stones to throw at him, and conspired his death with all demonstrations of desperate rage and madness, <430748>John 7:48,59, 10:20,31,39. So it was in the case of Stephen, and the testimony he gave unto Christ, <440754>Acts 7:54-58; and with Paul, <442222>Acts 22:22,23, -- an instance of bestial rage not to be paralleled in any other case, but in this it has often fallen out in the world. And the same effects this work of the Holy Ghost, as the advocate of the church, ever had, and still hath upon the world. Many, being convicted by him in the dispensation of the word, are really humbled and converted unto the faith. So God "adds daily to the church such as shall be saved." But the generality of the world are enraged by the same work against Christ, the gospel, and those by whom it is dispensed. Whilst the word is preached in a formal manner, the world is well enough contented that it should have a quiet passage among them; but whereever the Holy Ghost puts forth a convincing efficacy in the dispensation of it, the world is enraged by it: which is no less an evidence of the power of their conviction than the other is of a better success.
461
The subject-matter concerning which the Holy Ghost manageth his plea by the word against the world, as the advocate of the church, is referred unto the three heads of "sin, righteousness, and judgment," <431608>John 16:8, the especial nature of them being declared, verses 9-11.
(1st.) What sin it is in particular that the Holy Spirit shall so plead with the world about, and convince them of, is declared verse 9, "Of sin, because they believe not on me." There are many sins whereof men may be convinced by the light of nature, <450214>Romans 2:14,15, more that they are reproved for by the letter of the law; and it is the work of the Spirit also in general to make these convictions effectual: but these belong not unto the cause which he hath to plead for the church against the world, nor is that such as any can Be brought unto conviction about by the light of nature or sentence of the law, but it is the work of the Spirit alone by the gospel; and this, in the first place, is unbelief, particularly not believing in Jesus Christ as the Son of God, the promised Messiah and Savior of the world. This he testified concerning himself, this his works evinced him to be, and this both Moses and the prophets bare witness unto. Hereon he tells the Jews, that if they believed not that he was he, -- that is, the Son of God, the Messiah and Savior of the world, -- "they should die in their sins," <430821>John 8:21,24. But in this unbelief, in this rejection of Christ, the Jews and the rest of the world justified themselves, and not only so, but despised and persecuted them who believed in him. This was the fundamental difference between believers and the world, the head of that cause wherein they were rejected by it as foolish and condemned as impious. And herein was the Holy Ghost their advocate; for he did by such undeniable evidences, arguments, and testimonies, convince the world of the truth and glory of Christ, and of the sin of unbelief, that they were everywhere either converted or enraged thereby. So some of them, upon this conviction, "gladly received the word, and were baptized," <440241>Acts 2:41. Others, upon the preaching of the same truth by the apostles, "were cut to the heart, and took counsel to slay them," chap. 5:33. In this work he still continueth. And it is an act of the same kind whereby he yet in particular convinceth any of the sin of unbelief, which cannot be done but by the effectual internal operation of his power.
(2dly.) He thus convinceth the world of righteousness: <431610>John 16:10, "Of righteousness, because I go to my Father, and ye see me no more." Both
462
the personal righteousness of Christ and the righteousness of his office are intended; for concerning both these the church hath a contest with the world, and they belong unto that cause wherein the Holy Spirit is their advocate. Christ was looked on by the world as an evil-doer; accused to be a glutton, a wine-bibber, a seditious person, a seducer, a blasphemer, a malefactor, in every kind; -- whence his disciples were both despised and destroyed for believing in such an one; and it is not to be declared how they were scorned and reproached, and what they suffered on this account. In the meantime, they pleaded and gave testimony unto his righteousness, -- that "he did no sin, neither was guile found in his mouth;" that "he fulfilled all righteousness," and was the "Holy One" of God. And herein was the Holy Ghost their advocate, convincing the world principally by this argument, that after all he did and suffered in this world, as the highest evidence imaginable of God's approbation of him and what he did, he was gone to the Father, or assumed up into glory. The poor blind man whose eyes were opened by him pleaded this as a forcible argument against the Jews, that he was no sinner, in that God heard him so as that he had opened his eyes; whose evidence and conviction they could not bear, but it; turned them into rage and madness, <430930>John 9:30-34. How much more glorious and effectual must this evidence needs be of his righteousness and holiness, and of God's approbation of him, that after all he did in this world, he went unto his Father, and was taken up into glory! for such is the meaning of these words, "Ye shall see me no more;" that is, "There shall be an end put unto my state of humiliation, and of my converse with you in this world, because I am to enter into my glory." That the Lord Christ then went unto his Father, that he was so gloriously exalted, undeniable testimony was given by the Holy Ghost, unto the conviction of the world. So this argument is pleaded by Peter, <440233>Acts 2:33. This is enough to stop the mouths of all the world in this cause, that he sent the Holy Ghost from the Father to communicate spiritual gifts of all sorts unto his disciples; and there could be no higher evidence of his acceptance, power, and glory with him; and the same testimony he still continueth, in the communication of ordinary gifts in the ministry of the gospel. Respect also may be had (which sense I would not exclude) unto the righteousness of his office. There ever was a great contest about the righteousness of the world. This the Gentiles looked after by the light of nature, and the Jews by the works of the law. In this state the Lord Christ
463
is proposed as the "LORD our righteousness," as he who was to "bring in," and had brought in, "everlasting righteousness," <270924>Daniel 9:24, being "the end of the law for righteousness to every one that believeth," <451004>Romans 10:4. This the Gentiles rejected as folly, -- Christ crucified was "foolishness" unto them; and to the Jews it was a "stumbling-block," as that which everted the whole law; and, generally, they all concluded that he could not save himself, and therefore it was not probable that others should be saved by him. But herein also is the Holy Spirit the advocate of the church; for, in the dispensation of the word, he so convinceth men of an impossibility for them to attain a righteousness of their own, as that they must either submit to the righteousness of God in Christ or die in their sins.
(3dly.) He "convinceth the world of judgment, because the prince of this world is judged." Christ himself was judged and condemned by the world. In that judgment Satan, the prince of this world, had the principal hand; for it was effected in the hour and under the power of darkness. And no doubt but he hoped that he had carried his cause when he had prevailed to have the Lord Christ publicly judged and condemned. And this judgment the world sought by all means to justify and make good. But the whole of it is called over again by the Holy Ghost, pleading in the cause and for the faith of the church; and he doth it so effectually as that the judgment is turned on Satan himself. Judgment, with unavoidable conviction, passed on all that superstition, idolatry, and wickedness, which he had fired the world withal. And whereas he had borne himself, under various marks, shades, and pretenses, to be "the god of this world," the supreme ruler over all, and accordingly was worshipped all the world over, he is now by the gospel laid open and manifested to be an accursed apostate, a murderer, and the great enemy of mankind.
Wherefore, taking the name Paracletus in this sense for an advocate, it is proper unto the Holy Ghost in some part of his work in and towards the church. And whensoever we are called to bear witness unto Christ and the gospel, we abandon our strength and betray our cause if we do not use all means appointed of God unto that end to engage him in our assistance.
But it is as a comforter that he is chiefly promised unto us, and as such is he expressed unto the church by this name.
464
Fourthly, That he hath a peculiar work committed unto him, suitable unto this mission or commission and name, is that which will appear in the declaration of the particulars wherein it doth consist. For the present we only assert, in general, that his work it is to support, cherish, relieve, and comfort the church, in all trials and distresses; and this is all that we intend when we say that it is his office so to do.
465
CHAPTER 2.
GENERAL ADJUNCTS OR PROPERTIES OF THE OFFICE OF A COMFORTER, AS EXERCISED BY THE HOLY SPIRIT.
TO evidence yet farther the nature of this office and work, we may consider and inquire into the general adjuncts of it, as exercised by the Holy Spirit; and they are four: --
First, Infinite condescension. This is among those mysteries of the divine dispensation which we may admire but cannot comprehend; and it is the property of faith alone to act and live upon incomprehensible objects. What reason cannot comprehend it will neglect, as that which it hath no concernment in nor can have benefit by. Faith is most satisfied and cherished with what is infinite and inconceivable, as resting absolutely in divine revelation. Such is this condescension of the Holy Ghost. He is by nature "over all, God blessed for ever;" and it is a condescension in the divine excellency to concern itself in a particular manner in any creature whatever. God "humbleth himself to behold the things that are in heaven, and in the earth," <19B305>Psalm 113:5,6; how much more doth he do so in submitting himself unto the discharge of an office in the behalf of poor worms here below!
This, I confess, is most astonishing, and attended with the most incomprehensible rays of divine wisdom and goodness in the condescension of the Son; for he carried the term of it unto the lowest and most abject condition that a rational, intelligent nature is capable of. So is it represented by the apostle, <501706>Philippians 2:6-8: for he not only took our nature into personal union with himself, but became in it, in his outward condition, as a servant, yea, as a worm and no man, a reproach of men, and despised of the people; and became subject to death, the ignominious, shameful death of the cross. Hence this dispensation of God was filled up with infinite wisdom, goodness, and grace. How this exinanition of the Son of God was compensated with the glory that did ensue, we shall rejoice in the contemplation of unto all eternity. And then shall the character of all divine excellencies be more gloriously conspicuous on this condescension of the Son of God than ever they were on the works
466
of the whole creation, when this goodly fabric of heaven and earth was brought, by divine power and wisdom, through darkness and confusion, out of nothing.
The condescension of the Holy Spirit unto his work and office is not, indeed, of the same kind, aa to the "terminus ad quem," or the object of it. He assumes not our nature, he exposeth not himself unto the injuries of an outward state and condition; but yet it is such as is more to be the object of our faith in adoration than of our reason in disquisition. Consider the thing in itself: how one person in the holy Trinity, subsisting in the unity of the same divine nature, should undertake to execute the love and grace of the other persons, and in their names, -- what do we understand of it? This holy economy, in the distinct and subordinate actings of the divine persons in these external works, is known only unto, is understood only by, themselves. Our wisdom it is to acquiesce in express divine revelation. Nor have they scarcely more dangerously erred by whom these things are denied, than those have done who, by a proud and conceited subtilty of mind, pretend unto a conception of them, which they express in words and terms, as they say, "precise and accurate;" indeed, foolish and curious, whether of other men's coining or their own finding out. Faith keeps the soul at a holy distance from these infinite depths of the divine wisdom, where it profits more by reverence and holy fear than any can do by their utmost attempt to draw nigh unto that inaccessible light wherein these glories of the divine nature do dwell.
But we may more steadily consider this condescension with respect unto its object: the Holy Spirit thereby becomes a comforter unto us, poor, miserable worms of the earth. And what heart can conceive the glory of this grace? what tongue can express it? Especially will its eminency appear if we consider the ways and means whereby he doth so comfort us, and the opposition from us which he meets withal therein; whereof we must treat afterward.
Secondly, Unspeakable love accompanieth the susception and discharge of this office, and that working by tenderness and compassion. The Holy Spirit is said to be the divine, eternal, mutual love of the Father and the Son. And although I know that much wariness is to be used in the declaration of these mysteries, nor are expressions concerning them to be
467
ventured on not warranted by the letter of the Scripture, yet I judge that this notion doth excellently express, if not the distinct manner of subsistence, yet the mutual, internal operation of the persons of the blessed Trinity; for we have no term for, nor notion of, that ineffable complacence and eternal rest which is therein beyond this of love. Hence it is said that "God is love," 1<620408> John 4:8,16. It doth not seem to be an essential property of the nature of God only that the apostle doth intend, for it is proposed unto us as a motive unto mutual love among ourselves, and this consists not simply in the habit or affection of love, but in the actings of it in all its fruits and duties: for so is God love, as that the internal actings of the holy persons, which are in and by the Spirit, are all the ineffable actings of love, wherein the nature of the Holy Spirit is expressed unto us. The apostle prays for the presence of the Spirit with the Corinthians under the name of the "God of love and peace," 2<471311> Epist. 13:11. And the communication of the whole love of God unto us is committed unto the Spirit; for
"the love of God is shed abroad in our hearts by the Holy Ghost which is given unto us," <450505>Romans 5:5.
And hence the same apostle distinctly mentioneth the love of the Spirit, conjoining it with all the effects of the mediation of Christ: chap. 15:30, "I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit;" -- "I do so on the account of the respect you have unto Christ, and all that he hath done for you; which is a motive irresistible unto believers. I do it also for the love of the Spirit; all that love which he acts and communicates unto you." Wherefore, in all the actings of the Holy Ghost towards us, and especially in this of his susception of an office in the behalf of the church, which is the foundation of them all, his love is principally to be considered, and that he chooseth this way of acting and working towards us to express his peculiar, personal character, as he is the eternal love of the Father and the Son And among all his actings towards us, which are all acts of love, this is most conspicuous in those wherein he is a comforter.
Wherefore, because this is of great use unto us, as that which ought to have, and which will have, if duly apprehended, a great influence on our faith and obedience, and is, moreover, the spring of all the consolations we
468
receive by and from him, we shall give a little evidence unto it, -- namely, that the love of the Spirit is principally to be considered in this office and the discharge of it: for whatever good we receive from any one, whatever benefit or present relief we have thereby, we can receive no comfort or consolation in it unless we are persuaded that it proceeds from love; and what doth so, be it never so small, hath refreshment and satisfaction in it unto every ingenuous nature. It is love alone that is the salt of every kindness or benefit, and which takes out of it every thing that may be noxious or hurtful. Without an apprehension hereof and satisfaction herein, multiplied beneficial effects produce no internal satisfaction in them that do receive them, nor put any real engagement on their minds, <202306>Proverbs 23:6-8. It is, therefore, of concernment unto us to secure this ground of all our consolation, in the full assurance of faith that there was infinite love in the susception of this office by the Holy Ghost. And it is evident that so it was, --
1. From the nature of the work itself; for the consolation or comforting of any who stand in need thereof is an immediate effect of love, with its inseparable properties of pity and compassion. Especially it must be so where no advantage redounds unto the comforter, but the whole of what is done respects entirely the good and relief of them that are comforted; for what other affection of mind can be the principle hereof, from whence it may proceed? Persons may be relieved under oppression by justice, under want by bounty, but to comfort and refresh the minds of any is a peculiar act of sincere love and compassion: so, therefore, must this work of the Holy Ghost be esteemed to be. I do not intend only that his love is eminent and discernible in it, but that it proceeds solely from love. And without a faith hereof we cannot have the benefit of this divine dispensation, nor will any comforts that we receive be firm or stable; but when this is once graciously fixed in our minds, that there is not one drop of comfort or spiritual refreshment administered by the Holy Ghost, but that it proceeds from his infinite love, then are they disposed into that frame which is needful to comply with him in his operations. And, in particular, all the acts wherein the discharge of this office doth consist are all of them acts of the highest love, of that which is infinite, as we shall see in the consideration of them.
469
2. The manner of the performance of this work is so expressed as to evince and expressly demonstrate that it is a work of love. So is it declared where he is promised unto the church for this work: <236613>Isaiah 66:13,
"As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem."
He whom his mother comforteth is supposed to be in some kind of distress; nor, indeed, is there any, of any kind, that may befall a child, whose mother is kind and tender, but she will be ready to administer unto him all the consolation that she is able. And how, or in what manner, will such a mother discharge this duty, it is better conceived than it can be expressed. We are not, in things natural, able to take in a conception of greater love, care, and tenderness, than is in a tender mother who comforts her children in distress. And hereby doth the prophet graphically represent unto our minds the manner whereby the Holy Ghost dischargeth this office towards us. Neither can a child contract greater guilt, or manifest a more depraved habit of mind, than to be regardless of the affection of a mother endeavoring its consolation. Such children may, indeed, sometimes, through the bitterness of their spirits, by their pains and distempers, be surprised into frowardness, and a present regardlessness of the mother's kindness and compassion, which she knows full well how to bear withal; but if they continue to have no sense of it, if it make no impression upon them, they are of a profligate constitution. And so it may be sometimes with believers; they may, by surprisals into spiritual frowardness, by weakness, by unaccountable despondencies, be regardless of divine influences of consolation; -- but all these things the great Comforter will bear with and overcome. See <235715>Isaiah 57:15-19,
"Thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit, to revive the spirit of the humble, and to revive the heart of the contrite ones. For I will not contend for ever, neither will I be always wroth: for the spirit should fail before me, and the souls which I have made. For the iniquity of his covetousness was I wroth, and smote him: I hid me, and was wroth, and he went on frowardly in the way of his heart. I have seen his ways, and will heal him: I will lead him also, and restore
470
comforts unto him and to his mourners. I create the fruit of the lips; Peace, peace to him that is far off, and to him that is near, saith the LORD; and I will heal him."
When persons are under sorrows and disconsolations upon the account of pain and sickness, or the like, in a design of comfort towards them, it will yet be needful sometimes to make use of means and remedies that may be painful and vexatious; and these may be apt to irritate and provoke poor, wayward patients. Yet is not a mother discouraged hereby, but proceeds on in her way until the cure be effected and consolation administered. So doth God by his Spirit deal with his church. His design is "to revive the spirit of the humble, and to revive the heart of the contrite ones," verse 15; and he gives this reason of it, -- namely, that if he should not act in infinite love and condescension towards them, but deal with them after their deservings, they would utterly be consumed, "the spirit would fail before him, and the souls which he hath made," verse 16. However, in the pursuit of this work, he must use some sharp remedies, that were needful for the curing of their distempers and for their spiritual recovery. Because of their iniquity, "the iniquity of their covetousness," which was the principal disease they labored under, "he was wroth and smote them, and hid his face from them," because his so doing was necessary to their cure, verse 17. And how do they behave themselves under this dealing of God with them? They grow peevish and froward under his hand, choosing rather to continue in their disease than to be thus healed by him: "They went on frowardly in the way of their hearts," verse 17. How, therefore, doth this Holy Comforter now deal with them? Doth he give them up unto their frowardness? doth he leave and forsake them under their distemper? No; a tender mother will not so deal with her children. He manageth his work with such infinite love, tenderness, and compassion, as that he will overcome all their frowardness, and ceases not until he hath effectually administered consolation unto them: Verse 18, "I have seen," saith he, all these "his ways," all his frowardness and miscarriages, and yet, saith he, "I will heal him;" -- 'I will not for all this be diverted from my work and the pursuit of my design; before I have done, I will lead him into a right frame, `and restore comforts unto him.' And that there may be no failure herein, I will do it by a creating act of power:" Verse 19, "I create the fruit of the lips; Peace, peace." This is the method of the Holy Ghost in
471
administering consolation unto the church, by openly evidencing that love and compassion from whence it doth proceed. And without this method should no one soul be ever spiritually refreshed under its dejections; for we are apt to behave ourselves frowardly, more or less, under the work of the Holy Ghost towards us. Infinite love and compassion alone, working by patience and long-suffering, can carry it on unto perfection. But if we are not only froward under particular occasions, temptations, and surprisals, clouding our present view of the Holy Spirit in his work, but are also habitually careless and negligent about it, and do never labor to come into satisfaction in it, but always indulge unto the peevishness and frowardness of unbelief, it argues a most depraved, unthankful frame of heart, wherein the soul of God cannot be well pleased.
3. It is an evidence that his work proceedeth from and is wholly managed in love, in that we are cautioned not to grieve him, <490430>Ephesians 4:30. And a double evidence of the greatness of his love is herein tendered unto us in that caution: --
(1.) In that those alone are subject to be grieved by us who act in love towards us. If we comply not with the will and rule of others, they may be provoked, vexed, instigated unto wrath against us; but those alone who love us are grieved at our miscarriages. A severe schoolmaster may be more provoked with the fault of his scholar than the father is, but the father is grieved with it when the other is not. Whereas, therefore, the Holy Spirit is not subject or liable unto the affection of grief as it is a passion in us, we are cautioned not to grieve him, namely, to teach us with what love and compassion, with what tenderness and holy delight, he performs his work in us and towards us.
(2.) It is so in that he hath undertaken the work of comforting them who are so apt and prone to grieve him, as for the most part we are. The great work of the Lord Christ was to die for us; but that which puts an eminence on his love is, that he died for us whilst we were yet his enemies, sinners, and ungodly, <450506>Romans 5:6-10. And as the work of the Holy Ghost is to comfort us, so a luster is put upon it by this, that he comforts those who are very prone to grieve himself; for although, it may be, we will not, through a peculiar affection, hurt, molest, or grieve them again by whom we are grieved, yet who is it that will set himself to comfort those
472
that grieve him, and that when so they do? But even herein the Holy Ghost commendeth his love unto us, that even whilst we grieve him, by his consolations he recovers us from those ways wherewith he is grieved.
This, therefore, is to be fixed as an important principle in this part of the mystery of God, that the principal foundation of the susception of this office of a comforter by the Holy Spirit is his own peculiar and ineffable love: for both the efficacy of our consolation and the life of our obedience do depend hereon; for when we know that every acting of the Spirit of God towards us, every gracious impression from him on our understandings, wills, or affections, are all of them in pursuit of that infinite peculiar love whence it was that he took upon him the office of a comforter, they cannot but all of them influence our hearts with spiritual refreshment. And when faith is defective in this matter, so that it doth not exercise itself in the consideration of this love of the Holy Ghost, we shall never arrive unto solid, abiding, strong consolation. And as for those by whom all these things are despised and derided, it is no strait unto me whether I should renounce the gospel or reject them from an interest in Christianity, for the approbation of both is inconsistent. Moreover, it is evident how great a motive hence ariseth unto cheerful, watchful, universal obedience; for all the actings of sin or unbelief in us are, in the first place, reactions unto those of the Holy Ghost in us and upon us. By them is he resisted in his persuasions, quenched in his motions, and himself grieved. If there be any holy ingenuity in us, it will excite a vigilant diligence not to be overtaken with such wickednesses against unspeakable love. He will walk both safely and fruitfully whose soul is kept under a sense of the love of the Holy Spirit herein.
Thirdly, Infinite power is also needful unto, and accordingly evident in, the discharge of this office. This we have fixed, that the Holy Ghost is, and ever was, the comforter of the church. Whatever, therefore, is spoken thereof belongs peculiarly unto him. And it is expressed as proceeding from and accompanied with infinite power; as also, the consideration of persons and things declares it necessary that so it should be. Thus we have the church's complaint in a deep disconsolation:
"My way is hid from the LORD, and my judgment is passed over from my God," <234027>Isaiah 40:27.
473
It is not so much her affliction and miseries, as an apprehension that God regardeth her not therein, which causeth her dejection. And when this is added unto any pressing trouble, whether internal or external, it doth fully constitute a state of spiritual disconsolation; for when faith can take a prospect of the love, care, and concernment of God in us and our condition, however grievous things may be at present unto us, yet can we not be comfortless. And what is it that, in the consolation which God intendeth his church, he would have them to consider in himself, as an assured ground of relief and refreshment? This he declares himself in the following verses: Verses 28-31, "Hast thou not known? hast thou not heard, that the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary?" etc. The church seemeth not at all to doubt of his power, but of his love, care, and faithfulness towards her. But it is his infinite power that he chooseth first to satisfy her in, as that which all his actings towards her were founded in and resolved into; without a due consideration whereof all that otherwise could be expected would not yield her relief. And this being fixed on their minds, he next proposeth unto them his infinite understanding and wisdom: "There is no searching of his understanding." Conceive aright of his infinite power, and then leave things unto his sovereign, unsearchable wisdom for the management of them, as to ways degrees, times and seasons. An apprehension of want of love and care in God towards them was that which immediately caused their disconsolation; but the ground of it was in their unbelief of his infinite power and wisdom. Wherefore, in the work of the Holy Ghost for the comforting of the church, his infinite power is peculiarly to be considered. So the apostle proposeth it unto the weakest believers for their supportment, and as that which should assure them of the victory in their conflict, that
"greater is he that is in them than he that is in the world," 1<620404> John 4:4.
That Holy Spirit which is bestowed on them and dwelleth in them is greater, more able and powerful, than Satan, that attempts their ruin in and by the world, seeing he is of power omnipotent. Thoughts of our disconsolation arise from the impressions that Satan makes upon our minds and consciences, by sin, temptation, and persecution; for we find not in ourselves such an ability of resistance as from whence we may have
474
an assurance of a conquest. "This," saith the apostle, "you are to expect from the power of the Holy Spirit, which is infinitely above whatever Satan hath to make opposition unto you, or to bring any disconsolation on you. This will cast out all that fear which hath torment accompanying of it." And however this may be disregarded by them who are filled with an apprehension of their own self-sufficiency, as unto all the ends of their living and obedience unto God, as likewise that they have a never-failing spring of rational considerations about them, able to administer all necessary relief and comfort at all times; yet those who are really sensible of their own condition and that of other believers, if they understand what it is to be comforted with the "consolations of God," and how remote they are from those delusions which men embrace under the name of their "rational considerations," will grant that the faith of infinite power is requisite unto any solid spiritual comfort: for, --
1. Who can declare the dejections, sorrows, fears, despondencies, and discouragements that believers are obnoxious unto, in the great variety of their natures, causes, effects, and occasions? What relief can be suited unto them but what is an emanation from infinite power? Yea, such is the spiritual frame and constitution of their souls, as that they will ofttimes reject all means of comfort that are not communicated by an almighty efficacy. Hence God "creates the fruit of the lips, Peace, peace," <235719>Isaiah 57:19; produceth peace in the souls of men by a creating act of his power, and directs us, in the place before mentioned, to look for it only from the infinite excellency of his nature. None, therefore, was meet for this work of being the church's comforter but the Spirit of God alone. He only, by his almighty power, can remove all their fears, and support them under all their dejections, in all that variety wherewith they are attempted and exercised. Nothing but omnipotence itself is suited to obviate those innumerable disconsolations that we are obnoxious unto. And those whose souls are pressed in earnest with them, and are driven from all the reliefs which not only carnal security and stoutheartedness in adversity do offer, but also from all those lawful diversions which the world can administer, will understand that true consolation is an act of the exceeding greatness of the power of God, and without which it will not be wrought.
2. The means and causes of their disconsolation direct unto the same spring of their comfort. Whatever the power of hell, of sin,. and the world,
475
separately or in conjunction, can effect, it is all levelled against the peace and comfort of believers. Of how great force and efficacy they are in their attempts to disturb and ruin them, by what various ways and means they work unto that end, would require great enlargement of discourse to declare; and yet when we have used our utmost diligence in an inquiry after them, we shall come short of a full investigation of them, yea, it may be, of what many individual persons find in their own experience. Wherefore, with respect unto one cause and principle of disconsolation, God declares that it is he who comforteth his people: <235112>Isaiah 51:12-15,
"I, even I, am he that comforteth you: who art thou, that thou shouldest be afraid of a man that shall die, and of the son of man which shall be made as grass; and forgettest the LORD thy maker, that hath stretched forth the heavens, and laid the foundations of the earth; and hast feared continually every day because of the `fury of the oppressor, as if he were ready to destroy? and where is the fury of the oppressor? The captive exile hasteneth that he may be loosed, and that he should not die in the pit, nor that his bread should fail. But I am the LORD thy God, that divided the sea, whose waves roared: The LORD of hosts is his name."
He sees it necessary to declare his infinite power, and to express in sundry instances the effects thereof.
Wherefore, if we take a view of what is the state and condition of the church in itself and in the world; how weak is the faith of most believers; how great their fears; how many their discouragements; as also with how great temptations, calamities, oppositions, persecutions, they are exercised; how vigorously and sharply these things are set on upon their spirits, according unto all advantages, inward and outward, that their spiritual adversaries can lay hold upon, -- it will be manifest how necessary it was that their consolation should be intrusted with Him with whom infinite power doth always dwell. And if our own inward or outward peace seem to abate of the necessity of this consideration, it may not be amiss, by the exercise of faith herein, to lay in provision for the future, seeing we know not what may befall us in the world. And should we live to see the church in storms, as who knows but we may, our
476
principal supportment will be, that our Comforter is of almighty power, wonderful in counsel, and excellent in operation.
Fourthly, This dispensation of the Spirit is unchangeable. Unto whomsoever he is given as a comforter, he abides with them for ever. This our Savior expressly declares in the first promise he made of sending him as a comforter, in a peculiar manner: <431416>John 14:16,
"I will pray the Father, and he shall give you another comforter, that he may abide with you for ever."
The moment of this promise lieth in his unchangeable continuance with the church. There was, indeed, a present occasion rendering necessary this declaration of the unchangeableness of his abode; for in all this discourse our Savior was preparing the hearts of his disciples for his departure from them, which was now at hand. And whereas he lays the whole of the relief which in that case he would afford unto them upon his sending of the Holy Ghost, he takes care not only to prevent an objection which might arise in their minds about this dispensation of the Spirit, but also in so doing to secure the faith and consolation of the church in all ages; for as he himself, who had been their immediate, visible comforter during the whole time of his ministry among them, was now departing from them, and that so as that "the heaven was to receive him until the times of restitution of all things," they might be apt to fear that this comforter who was now promised unto them might continue also only for a season, whereby they should be reduced unto a new loss and sorrow. To assure their minds herein, our Lord Jesus Christ lets them know that this other comforter should not only always continue with them, unto the end of their lives, work, and ministry, but abide with the church absolutely unto the consummation of all things. He is now given in an eternal and unchangeable covenant, <235921>Isaiah 59:21; and he can no more depart from the church than the everlasting sure covenant of God can be abolished.
But it may be objected by such as really inquire into the promises of Christ, and after their accomplishment, for the establishment of their faith, whence it is, that if the Comforter abide always with the church, so great a number of believers do in all ages spend, it may be, the greatest part of their lives in troubles and disconsolation, having no experience of the presence of the Holy Ghost with them as a comforter. But this objection
477
is not of force to weaken our faith as unto the accomplishment of this promise; for, --
1. There is in the promise itself a supposition of troubles and disconsolations thereon to befall the church in all ages; for with respect unto them it is that the Comforter is promised to be sent. And they do but dream who fancy such a state of the church in this world as wherein it should be accompanied with such an assurance of all inward and outward satisfaction as scarce to stand in need of this office or work of the Holy Ghost; yea, the promise of his abiding with us for ever as a comforter is an infallible prediction that believers in all ages shall meet with troubles, sorrows, and disconsolation.
2. The accomplishment of Christ's promise doth not depend as to its truth upon our experience, at least not on what men sensibly feel in themselves under their distresses, much less on what they express with some mixture of unbelief. So we observed before, from that place of the prophet concerning the church, <234027>Isaiah 40:27, that "her way was hidden from the LORD, and her judgment passed over from her God;" as she complained also, "The LORD hath forsaken me, and my Lord hath forgotten me," chap. 49:14. But yet in both places God convinceth her of her mistake, and that indeed her complaint was but a fruit of unbelief; and so it is usual in great distresses, when persons are so swallowed up with sorrow or overwhelmed with anguish that they are not sensible of the work of the Holy Ghost in their consolation.
3. He is a comforter unto all believers at all times, and on all occasions wherein they really stand in need of spiritual consolation. But yet if we intend to have experience of his work herein, to have the advantage of it or benefit by it, there are sundry things required of ourselves in a way of duty. If we are negligent herein, it is no wonder if we are at a loss for those comforts which he is willing to administer. Unless we understand aright the nature of spiritual consolations, and value them both as sufficient and satisfactory, we are not like to enjoy them, at least not to be made sensible of them. Many under their troubles suppose there is no comfort but in their removal, and know not of any relief in their sorrows but in the taking away of their cause. At best they value any outward relief before internal supports and refreshments. Such persons can never receive the consolation
478
of the Holy Spirit unto any refreshing experience. To look for all our comforts from him, to value those things wherein his consolations do consist above all earthly enjoyments, to wait upon him in the use of all means for the receiving of his influences of love and grace, to be fervent in prayer for his presence with us and the manifestation of his grace, are required in all those towards whom he dischargeth this office. And whilst we are found in these ways of holy obedience and dependence, we shall find him a comforter, and that forever.
These things are observable in the office of the Holy Ghost, in general, as he is the comforter of the church, and [in] the manner of his discharge thereof. What is farther considerable unto the guidance of our faith, and the participation of consolation with respect hereunto, will be evident in the declaration of the particulars that belong thereunto.
479
CHAPTER 3.
UNTO WHOM THE HOLY SPIRIT IS PROMISED AND GIVEN AS A COMFORTER, OR THE OBJECT OF HIS ACTING IN THIS OFFICE.
WE have considered the promise of Christ to send the Holy Spirit to be the comforter of the church, and unto that end to abide with them forever. The nature also of that office and work, in general, which hereon he undertakes and dischargeth, with the properties of them, have been declared. Our next inquiry is, unto whom this promise is made, and towards whom it is infallibly fulfilled. How and unto what ends, in what order, as unto his effects and operations, the Holy Spirit is promised unto any persons and received by them, hath been already declared in our former discourses, book 4 chap. 3. f21 We shall, therefore, here only declare in particular whom he is promised unto and received by as a comforter; and this is to all, and only unto, believers, -- those who are actually so. All his operations required unto the making of them so to be are antecedent hereunto; for the promise of him unto this end, wherever it is recorded, is made directly unto them, and unto them it is confined. Immediately it was given unto the apostles, but it was not given unto them as apostles, but as believers and disciples of Christ, with a particular respect unto the difficulties and causes of disconsolation which they were under or should meet withal upon the account of their being so. See the promises unto this purpose expressly, <431416>John 14:16,17,26, <431526>15:26, <431607>16:7,8. And it is declared withal that the world, which in that place is opposed unto them that do believe, cannot receive him, chap. <431417>14:17. Other effectual operations he hath upon the world, for their conviction and the conversion of many of them; but as a Spirit of consolation he is neither promised unto them nor can they receive him, until other gracious acts of his have passed on their souls. Besides, we shall see that all his actings and effects as a comforter are confined unto them that believe, and do all suppose saving faith as antecedent unto them.
And this is the great fundamental privilege of true believers, whereby, through the grace of our Lord Jesus Christ, they are exalted above all other
480
persons in this world. And this will the more evidently appear when we shall consider those especial operations, acts, and effects, whereby consolation is administered unto them. That the life of man is the subject of innumerable troubles is made evident and uncontrollable by catholic experience. That "man is born to trouble as the sparks fly upward," has been the constant acknowledgment of all that have been wise in all ages. And those who have designed to drown the sense of them in security and sensuality of life have been ever looked on as greatly exorbitant from the principles of nature and dictates of reason, voluntarily degenerating into the condition of creatures brutish and irrational. Others, who will not forego the privilege of their being, have always made it a principal inquiry how or whence they might take and receive relief and comfort for their supportment against their unavoidable troubles, sorrows, and disconsolation; yea, it is natural and necessary unto all men so to do. All men cannot but seek after rest and peace, not only out of choice but instinct of nature, trouble and sorrow being diametrically contrary unto it in its being, and tending unto its dissolution. Wherefore, they all naturally seek for consolation: Hence the best and most useful part of the old philosophy consisted in the prescription of the ways and means of comforting and supporting the minds of men against things noxious and grievous to nature, with the sorrows which ensue thereon; and the topics they had found out unto this purpose were not to be despised where men are destitute of spiritual light and supernatural revelation. Neither did the wisdom or reason of man ever arise unto any thing more useful in this world than to discover any rational considerations that might allay the sorrows or relieve the minds of them that are disconsolate: for things that are really grievous unto the generality of mankind do outweigh all the real satisfaction which this life and world can afford; and to place either satisfaction or relief in the pursuit of sensual lusts is brutish. But yet what did all the spring and wellheads of rational and philosophical consolation rise unto? what refreshment did their streams afford? The utmost they attained unto was but to confirm and make obstinate the minds of men in a fancy, an opinion, or persuasion, contrary unto what they felt and had experience of; for what they contended for was but this, that the consideration of the common lot of mankind, the unavoidableness of grieving accidents, the shortness of human life, the true exercise of reason
481
upon more noble objects, with others of the like nature, should satisfy men that the things which they endured were not evil or grievous.
But what doth all this amount unto in comparison of this privilege of believers, of this provision made for them in all their disconsolations, by Him in whom they do believe? This is a relief that never entered into the heart of man to think of or conceive. Nor can it be understood by any but those by whom it is enjoyed; for the world, as our Savior testifies, neither knoweth this Spirit nor can receive him; -- and, therefore, what is spoken of him and this work of his is looked on as a fancy or the shadow of a dream. And although the Sun of Righteousness be risen in this matter, and shines on all that dwell in the land of Goshen, yet those that abide still in Egypt make use only of their lanterns. But those who are really partakers of this privilege do know in some measure what they do enjoy, although they are not able to comprehend it in its excellency, nor value it in a due manner; for how can the heart of man, or our poor weak understandings, fully conceive this glorious mystery of sending the Holy Ghost to be our comforter? Only they receive it by faith, and have experience of it in its effects. There is, in my judgment, an unspeakable privilege of those who are believers, antecedent unto their believing, as they are elect, -- namely, that Christ died in their stead alone. But this is like the wells which Isaac's servants digged, that the Philistines strove about as those which belonged unto them, which, though fresh, useful springs in themselves, caused them to be called Esek and Sitnah, [that is, contention and hatred.] Mighty strivings there are to break down the enclosure of this privilege, and lay it common unto all the world, that is, indeed, waste and useless; for it is contended that the Lord Christ died equally for all and every one of mankind, for believers and unbelievers, for those that are saved and those that are damned. And to this purpose many pretenses are pleaded to show how the most of them for whom Christ died have no real benefit by his death, nor is any thing required in them to evidence that they have an interest therein. But this privilege we now treat of is like the well Rehoboth [that is, room]; Isaac kept it unto himself, and the Philistines strove not about it. None contend that the Spirit is a comforter unto any but believers; therefore is it by the world despised and reproached, because they have no interest in it, nor have the least pretense to strive about it. Did believers, therefore, duly consider how they are advanced hereby,
482
through the love and care of Jesus Christ, into an inexpressible dignity above the residue of mankind, they would more rejoice in it than in all that this world can supply them withal. But we must proceed.
It appears, from what hath been discoursed, that this is not the first saving work of the Holy Spirit on the souls of men. Regeneration and habitual sanctification do always precede it. He comforteth none but those whom he hath before sanctified. Nor are any other but such capable of his consolations; there is nothing in them that can discern his acting, or value what he doth of this kind. And this is the true reason why the whole work of the Holy Spirit as a comforter, wherein consists the accomplishment of the most glorious promise that ever Christ made to his church, and the greatest evidence of his continued care thereof, is so neglected, yea, despised, amongst the generality of professed Christians; -- a great evidence of the apostatized state of Christianity. They can have no concern in any work of his but in its proper order. If men be not first sanctified by him, they can never be comforted by him; and they will themselves prefer in their troubles any natural reliefs before the best and highest of his consolations; for however they may be proposed unto them, however they may be instructed in the nature, ways, and means of them, yet they belong not unto them, and why should they value that which is not theirs? The world cannot receive him. He worketh on the world for conviction, <431608>John 16:8, and on the elect for conversion, <430308>John 3:8; but none can receive him as a comforter but believers Therefore is this whole work of the Holy Spirit little taken notice of by the most, and despised by many. Yet is it nevertheless glorious in itself, being fully declared in the Scripture, nor the less useful to the church, being testified unto by the experience of them that truly believe.
That which remaineth for the full declaration of this office and work of the Holy Ghost, is the consideration of those acts of his which belong properly thereunto, and of those privileges whereof believers are made partakers thereby. And whereas many blessed mysteries of evangelical truth are contained herein, they would require much time and diligence in their explanation. But as to the most of them, according unto the measure of light and experience which I have attained, I have prevented myself the handling of them in this place; for I have spoken already unto most of them in two other discourses, the one concerning the perseverance of true
483
believers, f22 and the other of our communion with God, f23 and of the Holy Spirit in particular. As, therefore, I shall be sparing in the repetition of what is already in them proposed unto public view, so it is not much that I shall add thereunto. Yet what is necessary unto our present design must not be wholly omitted, especially seeing I find that farther light and evidence may be added unto our former endeavors in this kind.
484
CHAPTER 4.
INHABITATION OF THE SPIRIT THE FIRST THING PROMISED.
THE first thing which the Comforter is promised for unto believers is, that he should dwell in them; which is their great fundamental privilege, and whereon all others do depend. This, therefore, must in the first place be inquired into.
The inhabitation of the Spirit in believers is among those things which we ought, as to the nature or being of it, firmly to believe, but as to the manner of it cannot fully conceive. Nor can this be the least impeachment of its truth unto any who assent unto the gospel, wherein we have sundry things proposed as objects of our faith which our reason cannot comprehend. We shall, therefore, assert no more in this matter but what the Scripture directly and expressly goeth before us in. And where we have the express letter of the Scripture for our warrant we are eternally safe, whilst we affix no sense thereunto that is absolutely repugnant unto reason or contrary unto more plain testimonies in other places. Wherefore, to make plain what we intend herein, the ensuing observations must be premised.
First, This personal inhabitation of the Holy Spirit in believers is distinct and different from his essential omnipresence, whereby he is in all things. Omnipresence is essential; inhabitation is personal. Omnipresence is a necessary property of his nature, and so not of him as a distinct person in the Trinity, but as God essentially, one and the same in being and substance with the Father and the Son. To be everywhere, to fill all things, to be present with them or in-distant from them, always equally existing in the power of an infinite being, is an inseparable property of the divine nature as such; but this inhabitation is personal, or what belongs unto him distinctly as the Holy Ghost. Besides, it is voluntary, and that which might not have been; whence it is the subject of a free promise of God, and wholly depends on a free act of the will of the Holy Spirit himself.
485
Secondly, It is not a presence by virtue of a metonymical denomination, or an expression of the cause for the effect, that is intended. The meaning of this promise, "The Spirit shall dwell in you," is not "He shall work graciously in you," for this he can without any especial presence, -- being essentially everywhere, he can work where and how he pleaseth without any especial presence; -- but it is the Spirit himself that is promised, and his presence in an especial manner, and an especial manner of that presence, "He shall be in you, and dwell in you," as we shall see. The only inquiry in this matter is, whether the Holy Spirit himself be promised unto believers, or only his grace, which we shall immediately inquire into.
Thirdly, The dwelling of the person of the Holy Spirit in the persons of believers, of what nature soever it be, doth not effect a personal union between them. That which we call a personal union is the union of diverse natures in the same person; and there can be but one person by virtue of this union. Such is the hypostatical union in the person of the Son of God. It was our nature he assumed, and not the person of any. And it was impossible he should so assume any more but in one individual instance; for if he could have assumed another individual being of our nature, then it must differ personally from that which he did assume, for there is nothing that differs one man from another but a distinct personal subsistence of each. And it implies the highest contradiction that the Son of God could be hypostatically united unto more than one; for if they are more than one, they must be more persons than one; and many persons cannot be hypostatically united, for that is to be one person, and no more. There may be a manifold union, mystical and moral, of divers, of many persons, but a personal union there cannot be of any thing but of distinct natures. And as the Son of God could not assume many persons, so supposing that human nature which he did unite to himself to have been a person, -- that is, to have had a distinct subsistence of its own antecedent unto its union, Band there could have been no personal union between it and the Son of God; for the Son of God was a distinct person, and if the human nature had been so too, there would have been two persons still, and so no personal union. Nor can it be said that although the human nature of Christ was a person in itself, yet it ceased so to be upon its union with the divine, and so two persons were conjoined and compounded into one: for if ever human nature have in any instance a personal subsistence of its
486
own, it cannot be separated from it without the destruction and annihilation of the individual; for to suppose otherwise is to make it to continue what it was and not what it was; for it is what it is, distinct from all other individuals, by virtue of its personality. Wherefore, upon this inhabitation of the Spirit, whereinsoever it doth consist, there is no personal union ensuing between him and believers, nor is it possible that any. such thing should be; for he and they are distinct persons, and must eternally abide so whilst their natures are distinct. It is only the assumption of our nature into union with the Son of God antecedent unto any individual personal subsistence of its own that can constitute such a union.
Fourthly, The union and relation that ensues on this inhabitation of the Spirit is not immediate between him and believers, but between them and Jesus Christ; for he is sent to dwell in them by Christ, in his name, as his Spirit, to supply his room in love and grace towards them, making use of his things in all his effects and operations unto his glory. Hence, I say, is the union of believers with Christ by the Spirit, and not with the Spirit himself; for this Holy Spirit dwelling in the human nature of Christ, manifesting and acting himself in all fullness therein, as hath been declared, being sent by him to dwell in like manner and act in a limited measure in all believers, there is a mystical union thence arising between them, whereof the Spirit is the bond and vital principle.
On these considerations, I say, it is the person of the Holy Ghost that is promised unto believers, and not only the effects of his grace and power; and his person it is that always dwelleth in them. And as this, on the one hand, is an argument of his infinite condesoension in complying with this part of his office and work, to be sent by the Father and Son to dwell in believers; so it is an evident demonstration of his eternal deity, that the one and self-same person should at the same time inhabit so many thousands of distinct persons as are or were at any time of believers in the world, -- which is fondness to imagine concerning any one that is not absolutely inifnite. And, therefore, that which some oppose as unmeet for him, and beneath his glory, namely, this his inhabitation in the saints of God, is a most illustrious and incontrollable demonstration of his eternal glory: for none but he who is absolutely immense in his nature and omnipresence can be so present with and indistant from all believers in the
487
world; and none but he whose person, by virtue of his nature, is infinite, can personally equally inhabit in them all An infinite nature and person is required hereunto. And in the consideration of the incomprehensibility thereof are we to acquiesce as to the manner of his inhabitation, which we cannot conceive.
1. There are very many promises in the Old Testament that God would thus give the Holy Spirit in and by virtue of the new covenant, as <263627>Ezekiel 36:27, <235921>Isaiah 59:21, <200123>Proverbs 1:23. And in every place God calls this promised Spirit, and as promised, his Spirit, "My Spirit;" which precisely denotes the person of the Spirit himself. It is generally apprehended, I confess, that in these promises the Holy Spirit is intended only as unto his gracious effects and operations, but not as to any personal inhabitation. And I should not much contend upon these promises only, although in some of them his person, as promised, be expressly distinguished from all his gracious effects, but that the exposition which is given of them in their accomplishment under the New Testament will not allow us so to judge of them; for, --
2. We are directed to pray for the Holy Spirit, and assured that God will give him unto them that ask of him in a due manner, <421113>Luke 11:13. If these words must be expounded metonymically, and not properly, it must be because either, --
(1.) They agree not in the letter with other testimonies of Scripture; or,
(2.) contain some sense absurd and unreasonable; or,
(3.) that which is contrary unto the experience of them that believe.
The first cannot he said, for other testimonies innumerable concur with it; nor the second, as we shall show; and as for the third, it is that whose contrary we prove. What is it that believers intend in that request? I suppose I may say that there is no one petition wherein they are more intense and earnest, nor which they more frequently insist upon. As David prayed that "God would not take his Holy Spirit from him," <195111>Psalm 51:11, so do they that God would bestow him on them; for this they do, and ought to do, even after they have received him. His continuance with him, his evidencing and manifestation of himself in and to them, are the design of their continual supplications for him. Is it merely external
488
operations of the Spirit in grace that they desire herein? Do they not always pray for his ineffable presence and inhabitation? Will any thoughts of grace or mercy relieve or satisfy them if once they apprehend that the Holy Spirit is not in them or doth not dwell with them? Although they are not able to form any conception in their minds of the manner of his presence and residence in them, yet is it that which they pray for, and without the apprehension whereof by faith they can have neither peace nor consolation. The promise hereof being confined unto believers, those that are truly and really so, as we showed before, it is their experience whereby its accomplishment is to be judged, and not the presumption of such by whom both the Spirit himself and his whole work is despised.
3. And this inhabitation is that which principally our Lord Jesus Christ directeth his disciples to expect in the promise of him: "He dwelleth with you, and shall be in you," <431417>John 14:17. He doth so who is the "Comforter;" or, as it is emphatically expressed, chap. 16:13, "The Spirit of truth." He is promised unto and he inhabits them that do believe. So it is expressly affirmed towards all that are partakers of this promise: <450809>Romans 8:9, "Ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you." Verse 11, "If the Spirit of him that raised up Jesus from the dead dwell in you." "The Holy Spirit dwelleth in us," 2<550114> Timothy 1:14. "Greater is he that is in you, than he that is in the world," 1<620404> John 4:4. And many other express testimonies there are unto the same purpose. And whereas the subject of these promises and propositions is the Holy Ghost himself, the person of the Holy Ghost, and that so expressed as not to leave any pretense for any thing else, and not his person, to be intended; and whereas nothing is ascribed unto him that is unreasonable, inconvenient unto him in the discharge of his office, or inconsistent with any of his divine perfections, but rather what is every way suitable unto his work, and evidently demonstrative of his divine nature and subsistence, -- it is both irrational and unsuitable unto the economy of divine grace to wrest these expressions unto a lower, meaner, figurative signification. And I am persuaded that it is contrary to the faith of the catholic church of true believers so to do: for however some of them may not have exercised their minds about the manner of the abode of the Holy Spirit with the church; and some of them, when they hear of his personal indwelling, wherein they have not been duly instructed, do fear, it
489
may be, that indeed that cannot be which they cannot comprehend, and that some evil consequences may ensue upon the admittance of it, although they cannot say what they are; yet it is with them all even an article of faith that the "Holy Ghost dwelleth in the church," -- that is, in them that truly believe, -- and herein have they an apprehension of such a personal presence of his as they cannot conceive. This, therefore, being so expressly, so frequently affirmed in the Scripture, and the comfort of the church, which depends thereon, being singular and eminent, it is unto me an important article of evangelical truth.
4. Although all the principal actings of the Holy Spirit in us and towards us as a comforter do depend on this head, or flow from this spring of his inhabitation, yet, in the confirmation of its truth, I shall here name one or two by which itself is evidenced and its benefits unto the church declared: --
(1.) This is the spring of his gracious operations in us. So our Savior himself declares:
"The water that I shall give him shall be in him a well of water springing up into everlasting life," <430414>John 4:14.
The water here promised is the Holy Spirit, called the "gift of God," verse 10. This is evident from that parallel place, chap. <430738>7:38, 39, where this living water is plainly declared to be the Holy Ghost. And this water which is given unto any is to be in him, and there to abide; which is but a metaphorical expression for the inhabitation of the Spirit, for it is to be in him as a well, as a living fountain, which cannot be spoken of any gracious habit whatever. No quality in our minds can be a spring of living water. Besides, all gracious habits are effects of the operation of the Holy Spirit; and therefore they are not the well itself, but belong unto the springing of it up in living water. So is the Spirit in his indwelling distinguished from all his evangelical operations of grace, as the well is distinct from the streams that flow from it. And as it is natural and easy for a spring of living water to bubble up and put forth refreshing streams, so it belongs unto the consolation of believers to know how easy it is unto the Holy Spirit, how ready he is, on the account of his gracious inhabitation, to carry on and perfect the work of grace, holiness, and sanctification in them. And what instruction they may take for their own deportment towards him may be
490
afterwards spoken unto. So in many other places is his presence with us (which we have proved to be by the way of gracious inhabitation) proposed as the cause and spring of all his gracious operations, and so distinct from them. So,
"The love of God is shed abroad in our hearts by the Holy Ghost which is given unto us," <450505>Romans 5:5;
"The Spirit of God that dwelleth in you shall quicken your mortal bodies," chap. <450811>8:11;
"The Spirit itself beareth witness with our spirit, that we are the children of God," verse 16: which places have been elsewhere explained and vindicated.
(2.) This is the hidden spring and cause of that inexpressible distance and difference that is between believers and the rest of the world. Our apostle tells us that the "life" of believers is "hid with Christ in God," <510303>Colossians 3:3. A blessed life they have whilst they are here, dead to the world, and as dead in the world, -- a life that will issue in eternal glory! But no such thing appears, no lustre of it is cast abroad into the eyes of men. "True," saith the' apostle, "for it is `hid with Christ in God.'" It is so both in its causes, nature, operations, and means of preservation. But by this hidden life it is that they are differenced from the perishing world. And it will not be denied, as I suppose, that this difference is real and great; for those who believe do enjoy the especial love and favor of God, whereas those who do not are "under the curse," and "the wrath of God abideth on them." They are "alive unto God," but these are "dead in trespasses and sins." And if men will not believe that there is so inexpressible a difference between them in this world, they will be forced to confess it at the last day, when the decretory sentences of, "Come, ye blessed," and "Go, ye cursed," shall be openly denounced. But, for the most part, there is no visible cause in the eyes of the world of this inexpressible and eternal difference between these two sorts of persons; for besides that, for the most part, the world doth judge amiss of all that believers are and do, and doth rather, through an inbred enmity, working by wicked and foolish surmises, suppose them to be the worst than absolutely the best of men, there is not, for the most part, such a visible, manifest difference in outward actions and duties, -- on which alone a
491
judgment may be passed in man's day, -- as to be a just foundation of believing so unspeakable a difference between their persons as is spoken of. There is a difference in their works, which indeed ought to be far greater than it is, and so a greater testimony is given to the righteousness of God, 1<620312> John 3:12; there is yet a greater difference in internal, habitual grace, whereby the minds of believers are transformed initially into the image of God, <560115>Titus 1:15; -- but these things will not bear the weight of this inconceivable distance. Principally, therefore, it depends hereon, -- namely, the inhabitation of the Spirit in them that believe. The great difference between the two houses that Solomon built was, that God dwelt in the one, and he himself in the other. Though any two houses, as unto their outward fabric, make the same appearance, yet if the king dwell in the one and a robber in the other, the one may be a palace and the other a den. It is this inhabitation of the Spirit whereon all the privileges of believers do immediately depend, and all the advantages which they have above the men of the world. And the difference which is made hereby or ensueth hereon is so inconceivably great, as that a sufficient reason may thence be given of all the excellent things which are spoken of them who are partakers of it.
492
CHAPTER 5.
PARTICULAR ACTINGS OF THE HOLY SPIRIT AS A COMFORTER -- HOW HE IS AN UNCTION.
THE especial actings of the Holy Spirit towards believers as their comforter, with the privileges and advantages which by them they are made partakers of, have been severally spoken unto by many, and I have also in other discourses had occasion to treat concerning some of them. I shall, therefore, be the more brief in the present discourse of them, and, waiving things commonly known and received, shall endeavor to state right conceptions of them, and to add farther light unto what hath been already received.
The FIRST of this sort which we shall mention, because, as I think, the first in order of nature, is the unction or anointing which believers have by him. So are they said to be "anointed," 2<470121> Corinthians 1:21; and, 1<620220> John 2:20, "Ye have to< cris> ma," an unction, an unguent, "from the Holy One." Verse 27, "The anointing which ye have received abideth in you;" and "the same anointing teacheth you of all things." What this cri>sma is which we do receive, and wherein this anointing doth consist, we must, in the first place, inquire; for a distinct comprehension and knowledge of that which is so great a privilege, and of so much use unto us, is our duty and advantage. It is the more so, because by the most these things are neglected. That is an empty sound unto them which hath in itself the fullness of the blessing of the gospel of Christ. Some things there are which pretend unto this unction, or which some would have it to consist in, that we must remove out of our way, to render the truth more evident.
First, Some think that by this "unction" the doctrine of the gospel, or the truth itself, is intended. This Episcopius pleads for in his exposition of the place. That doctrine of the gospel which they had received was that which would preserve them from the seducers which in that place of the apostle, 1<620220> John 2:20, believers are warned to beware of. But neither the context nor the text will admit of this interpretation; for, --
493
1. The thing itself in question was the doctrine of the gospel. This the seducers pretended to be on their side, which the apostle denies. Now, although the doctrine itself was that whereby this difference was to be determined, yet is not the doctrine itself, but the advantage they had for the right understanding of it, that which is proposed for their relief and comfort.
2. This unction is said to "abide in them' who have received it; whereas we are said to abide in the doctrine or the truth, and not that in us properly.
3. This unction is said to "teach us all things," but the doctrine of the truth is that which we are taught, and there must be a difference between that which teacheth and that which is taught thereby.
4. Whereas, in all other places of the Scripture, either the Holy Ghost himself or some especial operation of his is hereby intended, there is no reason nor pretense of any to be taken from the words or context why another signification should be here imposed on that expression.
5. For the reason which he adds, that "there is no mention in any other place of Scripture of any peculiar internal act or work towards any persons, in their teaching or reception of the truth," it is so extremely remote from the truth, and is so directly opposite unto express testimonies almost innumerable, that I wonder how any man could be so forgetful as to affirm it. Let the reader satisfy himself in what hath been discoursed on the head of spiritual illumination.
Secondly, The testimony given by the Holy Ghost unto the truth of the gospel imparted unto them, is the exposition of this "unction" in the paraphrase of another. This testimony was by his miraculous operations, at his first effusion on the apostles. But neither can this be the mind of the Holy Ghost herein; for this unction which believers had is the same with their being anointed of God, 2<470121> Corinthians 1:21, and that was a privilege whereof they were all personally made partakers. So, also, is that which is here mentioned, -- namely, that which was "in them," which "abode with them," and "taught them." Neither is this a tolerable exposition of these words, "`Ye have an unction from the Holy One, abiding in you, teaching of you;' that is, Ye have heard of the miraculous operations of the Holy Ghost, in the confirmation of the gospel, giving testimony unto the truth."
494
Thirdly, It is to no purpose to examine the pretenses of some of the Romanists, that respect is had herein to the chrism or unguent that they use in baptism, confirmation, and in their fictitious sacraments of order and extreme unction; for besides that all their unctions are inventions of their own, no institution of Christ, nor of any efficacy unto the ends for which this unction is granted unto believers, the more sober of their expositors take no notice of them on this occasion. Those who would know what respect they have thereunto may find it in the commentaries of [Cornelius] a Lapide on this place.
These apprehensions being removed, as no way suiting the mind of the Holy Ghost, nor expressing the privilege intended, nor the advantage which we have thereby, we shall follow the conduct of the Scripture in the investigation of the true nature of it. And to this end we may observe, --
1. That all persons and things that were dedicated or consecrated unto God under the Old Testament were anointed with material oil. So were the kings of the people of God, so were priests and prophets In like manner, the sanctuary, the altar, and all the holy utensils of divine worship, were anointed. And it is confessed that among all the rest of the Mosaical institutions, those also concerning unction were typical and figurative of what was to come.
2. That all these types had their first, proper, and full signification and accomplishment in the person of Jesus Christ. And because every person and thing that was made holy to God was so anointed, he who was to be the "Most Holy," the only spring and cause of holiness in and unto others, had his name and denomination from thence. Both Messiah in the Old Testament, and Christ in the New, are as much as the Anointed One; for he was not only in his person typified in the anointed kings, priests, and prophets, but also, in his mediation, by the tabernacle, sanctuary, altar, and temple. Hence his unction is expressed in these words, µyvdq; ; vdq, o jc' ml]o i, <270924>Daniel 9:24, "To anoint the Holy of Holies," who was prefigured by all the holy anointed ones before. This became his name as he was the hope of the church under the Old Testament, the Messiah; and as the immediate object of the faith of the saints under the New, the Christ. Here, therefore, in the first place, we must inquire into the nature of this unction, that of believers being an emanation from thence, and to be
495
interpreted by analogy thereunto; for (as it is usually expressed by way of allusion) it is as the oil, which, being poured on the head of Aaron, went down to the skirts of his garments.
3. That the Lord Christ was anointed, and how, is declared, <236101>Isaiah 61:1, "The Spirit of the Lord GOD is upon me; because the LORD hath anointed me." His unction consisted principally in the communication of the Spirit unto him; for he proves that the Spirit of the Lord was upon him, because he was anointed. And this gives us a general rule, that the anointing with material oil under the Old Testament did prefigure and represent the effusion of the Spirit under the New, which now answers all the ends of those typical institutions. Hence the gospel, in opposition unto them all, in the letter, outwardly, visibly, and materially, is called the "ministration of the Spirit," 2<470306> Corinthians 3:6,8. So is the unction of Christ expressed, <231102>Isaiah 11:2,
"The Spirit of the LORD shall rest upon him, the Spirit of wisdom and understanding, the Spirit of counsel and might, the Spirit of knowledge and of the fear of the LORD."
4. Whereas the unction of Christ did consist in the full communication of the Spirit unto him, not by measure, in all his graces and gifts, needful unto his human nature or his work, though it be essentially one entire work, yet was it carried on by several degrees and distinctions of time; for, --
(1.) He was anointed by the Spirit in his incarnation in the womb, <420135>Luke 1:35; the nature of which work we have at large before explained.
(2.) He was so at his baptism and entrance into his public ministry, when he was anointed to preach the gospel, as <236101>Isaiah 61:1: "The Spirit of God descended like a dove, and lighted upon him," <400316>Matthew 3:16. The first part of his unction more peculiarly respected a fullness of the grace, the latter of the gifts of the Spirit.
(3.) He was peculiarly anointed, unto his death and sacrifice in that divine act of his whereby he "sanctified himself" thereunto, <431719>John 17:19, which hath also been before declared.
(4.) He was so at his ascension, when he received of the Father the promise of the Spirit, pouring him forth on his disciples, <440233>Acts 2:33.
496
And in this latter instance he was "anointed with the oil of gladness," which includes his glorious exaltation also: for this was absolutely peculiar unto him, whence he is said to be so anointed "above his fellows;" for although in some other parts of this anointing, he hath them who partake of them, by and from him, in their measure, yet in this of receiving the Spirit with a power of communicating him unto others, herein he is singular, nor was ever any other person sharer with him therein in the least degree. See the Exposition on <580108>Hebrews 1:8,9. Now, although there be an inconceivable difference and distance between the unction of Christ and that of believers, yet is his the only rule of the interpretation of theirs, as to the kind thereof. And, --
5. Believers have their unction immediately from Christ. So is it in the text: "Ye have an unction from the Holy One." So is he called, <440314>Acts 3:14; <660307>Revelation 3:7, "These things saith he that is holy." He himself was anointed as the "Most Holy," <270924>Daniel 9:24. And it is his Spirit which believers do receive, <490316>Ephesians 3:16; <500119>Philippians 1:19. It is said that "he who anointeth us is God," 2<470121> Corinthians 1:21; and I do take God there personally for the Father, as the same name is in the verse foregoing: "All the promises of God in him," that is, in Christ, "are yea, and in him Amen." Wherefore, the Father is the original, supreme cause of our anointing; but the Lord Christ, the Holy One, is the immediate efficient cause thereof. This himself expresseth when he affirms that he will send the Spirit from the Father. The supreme donation is from the Father; the immediate collation, from the Son.
6. It is therefore manifest that the anointing of believers consisteth in the communication of the Holy Spirit unto them from and by Jesus Christ. It is not the Spirit that doth anoint us, but he is the unction wherewith we are anointed by the Holy One. This the analogy unto the unction of Christ makes undeniable: for as he was anointed so are they, in the same kind of unction, though in a degree inferior unto him; for they have nothing but a measure and portion from his fullness, as he pleaseth, <490407>Ephesians 4:7. Our unction, therefore, is the communication of the Holy Spirit, and nothing else. He is that unction which is given unto us, and abideth with us, But this communication of the Spirit is general, and respects all his operations. It doth not yet appear wherein the especial nature of it doth consist, and whence this communication of him is thus expressed by "an
497
unction;" and this can be no otherwise learned but from the effects ascribed unto him as he is an unction, and the relation with the resemblance that is therein unto the unction of Christ.
It is, therefore, some particular grace and privilege which is intended in this unction, 2<470121> Corinthians 1:21. It is mentioned only neutrally, without the ascription of any effects unto it, so that therein we cannot learn its especial nature. But there are two effects elsewhere ascribed unto it. The first is teaching, with a saving, permanent knowledge of the truth thereby produced in our minds. This is fully expressed 1<620220> John 2:20,27, "Ye have an unction from the Holy One, and ye know all things;" that is, "All those things of the fundamental, essential truths of the gospel, all ye need to know that ye may obey God truly and be saved infallibly, this ye have by this unction; for this anointing which ye have received abideth in you, and teacheth you all things." And we may observe, that it is spoken of in an especial manner with respect unto our permanency and establishment in the truth against prevalent seducers and seductions; so it is joined with establishing in that other place, 2<470121> Corinthians 1:21.
Wherefore, in the first place, this anointing with the Holy Ghost is the communication of him unto us with respect unto that gracious work of his in the spiritual, saving illumination of our minds, teaching us to know the truth, and to adhere firmly unto it in love and obedience. This is that which is peculiarly ascribed unto it; and we have no way to know the nature of it but by its effects.
The anointing, then, of believers with the Spirit consists in the collation of him upon them to this end, that he may graciously instruct them in the truths of the gospel by the saving illumination of their minds, causing their souls firmly to cleave unto them with joy and delight, and transforming them in the whole inward man into the image and likeness of it. Hence it is called the
"anointing of our eyes with eye-salve that we may see," <660318>Revelation 3:18.
So doth it answer that unction of the Lord Christ with the Spirit, which made him
"of quick understanding in the fear of the LORD," <231103>Isaiah 11:3.
498
Let these things, therefore, be fixed in the first place, -- namely, that the to< cri>sma, the unction which believers receive from the Holy One, is the Spirit himself; and that his first, peculiar, especial effect as an unction, is his teaching of us the truths and mysteries of the gospel by saving illumination, in the manner before described.
Hereunto also is referred what is said of believers being made "kings and priests," <660106>Revelation 1:6; for there is an allusion therein unto the anointing of those sorts of persons under the Old Testament. Whatever was typical therein was fully accomplished in the unction of Christ unto his office, wherein he was the sovereign king, priest, and prophet of the church. Wherefore, by a participation in his unction, they are said to be made "kings and priests," or "a royal priesthood," as it is, 1<600209> Peter 2:9; and this participation of his unction consists in the communication of the same Spirit unto them wherewith he was anointed. Whereas, therefore, these titles denote the dignity of believers in their especial relation unto God, by this unction they are peculiarly dedicated and consecrated unto him.
It is manifest, therefore, first, that this unction we receive from the Holy One is the Holy Spirit, which he hath promised unto all that believe in him; and then that we have these two things by virtue thereof: --
1. Spiritual instruction, by saving illumination in the mind of God and the mysteries of the gospel;
2. An especial dedication unto God, in the way of a spiritual privilege.
What remains is, to inquire, --
1. What benefit or advantage we have by this unction;
2. How this belongs unto our consolation, seeing the Holy Spirit is thus bestowed on us as he is promised to be the comforter of the church.
1. As unto the first head, it is hereon that our stability in believing doth depend; for it is pleaded unto this purpose in a peculiar manner by the apostle, 1<620220> John 2:20,27. It was the "unction from the Holy One" which then kept believers from being carried from the faith by the craft of seducers. Hereby he makes men, according unto their measure, "of quick
499
understanding in the fear of the LORD." Nor will any thing else give assurance in this case. Temptations may come as a storm or tempest, which will quickly drive men from their greatest fleshly confidences. Hence oftentimes those who are forwardest to say, though all men should forsake the truth, yet would not they so do, are the forwardest upon trials so to do. Neither will men's skill, cunning, or disputing abilities, secure them from being, at one time or other, inveigled with fair pretenses, or entangled with the cunning sleights of them who lie in wait to deceive. Nor will the best defenses of flesh and blood stand firmly and unshaken against powerful allurements on the one hand, and fierce persecutions on the other; the present artillery of the patrons and promoters of apostasy. None of these things doth the apostle prescribe or recommend unto believers as an effectual means of their preservation, when a trial of their stability in the truth shall befall them. But this unction he assures them will not fail; neither shall they fail, because of it.
And to this end we may consider, --
(1.) The nature of the teaching which we have by this anointing: "The anointing teacheth you." It is not merely an external doctrinal instruction, but an internal effectual operation of the Holy Ghost. Herein doth God give unto us "the Spirit of wisdom and revelation in the knowledge of him, the eyes of our understanding being enlightened, that we may know what is the hope of his calling," <490117>Ephesians 1:17,18. He maketh use, indeed, of the outward means of instruction by the word, and teacheth nothing but what is revealed therein; but he gives us "an understanding that we may know him that is true," and openeth our eyes that we may clearly and spiritually see the wondrous things that are in his law. And there are no teachings like unto his; none so abiding, none so effectual. When spiritual things, through this anointing, are discovered in a spiritual manner, then do they take up an immovable possession in the minds of men. As God will destroy every oppressing yoke because of the anointing of Christ <231027>Isaiah 10:27, so will he break every snare of seduction by the anointing of Christians. So it is promised that under the gospel, "wisdom and knowledge shall be the stability of the times," <233306>Isaiah 33:6. Nothing will give stability in all seasons but the wisdom and knowledge which are the effects of this teaching, when God gives us "the Spirit of wisdom and revelation in the knowledge of him."
500
(2.) What it is that it teacheth, and that is all things: "The same anointing teacheth you of all things." So was the promise that he should "teach us all things," and "bring all things to our remembrance" that Christ hath said unto us, <431426>John 14:26, and "guide us into all truth," chap. <431613>16:13. It is not all things absolutely that are intended; for they are restrained unto those of one certain kind, even the things which Christ had spoken, -- that is, such as belonged unto the kingdom of God. Neither are they all of them absolutely intended, especially as to the degrees of the knowledge of them; for in this life we know but in part, and see all things darkly as in a glass. But it is all things, and all truth, with respect unto the end of this promiseand teaching. In the promise, the whole life of faith, with joy and consolation thereon, is the end designed. All things necessary thereunto this unction teacheth us. And in the other place of the apostle, it respects the great fundamental truths of the gospel, which the seducers opposed, from whose seduction this unction doth secure believers. Wherefore, it teacheth all that are made partakers of it all that truth, all those things, all that Christ hath spoken, that are necessary unto these ends, that they may live unto God in the consolation of faith, and be delivered from all attempts to draw them into error.
The degrees of this knowledge, which are exceeding various, both with respect unto the clearness and evidence of conception and the extent of the things known, depend on the various measures whereby the Spirit acteth, according unto his own will, and the different use of the external means of knowledge which we do enjoy; but what is necessary unto the ends mentioned, none shall come short of who enjoy this anointing. And where its teachings are complied withal in a way of duty, where we obstruct them not by prejudices and sloth, where we give up ourselves unto their directive efficacy in a diligent, impartial attendance unto the word, whereby alone we are to be taught, we shall not fail of that knowledge in the whole counsel of God, and all the parts of it, which he will accept and bless. And this gives stability unto believers when trials and temptations about the truth do befall them; and the want hereof, in the uncured darkness of their minds, and ignorance of the doctrine of the gospel, is that which betrays multitudes into a defection from it in seasons of temptation and persecution.
501
(3.) It so teacheth as to give withal an approbation of and love unto the things that are taught. These are the next principle and cause of practice, or the doing of the things that we know; which is the only cement of all the means of our security, rendering them firm and stable. The mind may discern spiritual truths, but if the will and affections be not wrought over to love them and delight in them, we shall never conform ourselves unto them in the diligent exercise and practice of what they do require. And what we may do on the solitary efficacy of light and conviction, without the adherence of love and delight, will neither be acceptable unto God, nor shall we be permanent or stable therein. All other means in the world, without the love and practice of the truth, will be insufficient unto our preservation in the saving profession of it. And this is the characteristical note of the teaching by this unction. It gives and communicates with it the love of that truth wherein we are instructed, and delight in obedience unto what it doth require. Where these are not, however raised our minds may be, or enlarged our understandings in the apprehension of objective truths, whatever sublime notions or subtile conceptions about them we may have, though we could master and manage all the speculations and niceties of the schools, in their most pretended accuracy of expression, yet as to the power and benefit of religion, we should be but as sounding brass and tinkling cymbals. But when this Holy Spirit doth, in and by his teaching, breathe into our hearts a holy, divine love unto and complacency in the things we are taught; when he enables us to taste how gracious the Lord is in them, rendering them sweeter unto us than the honey or the honeycomb; when he makes them our delight and joy, exciting and quickening the practical principles of our minds unto a compliance with them in holy obedience, -- then have we that unction from the Holy One which will both sanctify and secure our souls unto the end.
And hereby may we know whether we have ourselves received of this anointing. Some would fain put it off unto what was peculiar unto the times of the apostles, and would suppose another kind of believers in those days than any that are now in the world, or need to be; though what our Savior prayed for for them, even for the apostles themselves, as to the Spirit of grace and consolation, he prayed also for all them who should believe on him through their word unto the end of the world. But take away the promise of the Spirit, and the privileges thereon depending, from
502
Christians, and in truth they cease so to be. Some neglect it as if it were an empty expression, and either wholly insignificant, or at best intending somewhat wherein they need not much concern themselves; and whatever it be, they doubt not but to secure the pretended ends of it, in their preservation from seduction, by their own skill and resolution. On such pretenses are all the mysteries of the gospel by many despised, and a religion is formed wherein the Spirit of Christ hath no concernment. But these things are otherwise stated in the minds of the true disciples of Christ. They know and own of how great importance it is to have a share in this unction; how much their conformity unto Christ, their participation of him, and the evidence of their union with him, how much their stability in profession, their joy in believing, their love and delight in obedience, with their dignity in the sight of God and all his holy angels, do depend thereon. Neither do we look upon it as a thing obscure or unintelligible, that which no man can know whether he hath or no; for if it were so, a thing so thin, aerial, and imperceptible, as that no spiritual sense or experience could be had of it, the apostle would not have referred all sorts and degrees of believers, fathers, young men, and little children, unto it for their relief and encouragement in the times of danger. Wherefore, it evidenceth itself in the way and manner of its acting, operation, and teaching, as before declared. And as by those instances they satisfy themselves as unto what experience they have of it, so it is their duty to pray continually for its increase and farther manifestation of its power in them: yea, it is their duty to labor that their prayers for it may be both fervent and effectual; for the more express and eminent the teachings of this anointing in them are, the more fresh and plentiful is their unction, the more will their holiness and consolation abound.
And whereas this is that by which, as it immediately proceeds from the Holy Spirit, they have their peculiar dedication unto God, being made kings and priests unto him, they are highly concerned to secure their interest therein; for it may be they are so far from being exalted, promoted, and dignified in the world by their profession, as that they are made thereby the scorn of men and the outcasts of the people. Those, indeed, whose kingdom and priesthood, their dignity and honor in Christianity, their approximation unto God and Christ in a peculiar manner, consist in secular titles, honor, power, and grandeur, as it is in the Papacy, may
503
content themselves with their chrism, or the greasy unction of their outward, ceremonious consecration, without much inquiry after or concern in this spiritual anointing; but those who get little or nothing in this world, that is, of the world, by their profession, but labor, pain, travail of soul and body, with scorns, reproaches, and persecutions, had need look after that which gives them a dignity and honor in the sight of God, and which brings in satisfaction and peace unto their own souls; and this is done by that anointing alone, whereby they are made kings and priests unto God, having honor before him, and a free, sacred access unto him.
2. I shall only add, that whereas we ascribe this anointing in a peculiar manner unto the Holy Ghost as the comforter of the church, we may easily discern wherein the consolation which we receive by it doth consist; for who can express that satisfaction, refreshment, and joy, which the mind is possessed with in those spiritual, effectual teachings, which give it a clear apprehension of saying truth in its own nature and beauty, and enlarge the heart with love unto it and delight in it? It is true, that the greatest part of believers are ofttimes either at such a loss as unto a clear apprehension of their own spiritual state, or so unskilled in making a right judgment of the causes and means of divine consolations, or so confused in their own experiences, or so negligent in their inquiries into these things, or so disordered by temptations, as that they receive not a refreshing sense of those comforts and joys which are really inseparable from this anointing: but still it is in itself that spring from whence their secret refreshments and supportments do arise; and there is none of them but, upon guidance and instruction, are able to conceive how their chiefest joys and comforts, even those whereby they are supported in and against all their troubles, are resolved into that spiritual understanding which they have into the mysteries of the will, love, and grace of God in Christ, with that ineffable complacency and satisfaction which they find in them, whereby their wills are engaged into an unconquerable constancy in their choice. And there is no small consolation in a due apprehension of that spiritual dignity which ensues hereon; for when they meet with the greatest troubles and the most contemptuous scorns in this world, a due apprehension of their acceptance with God, as being made kings and priests unto him, yields them a refreshment which the world knows nothing of, and which themselves are not able to express.
504
CHAPTER 6.
THE SPIRIT A SEAL, AND HOW.
SECONDLY, Another effect of the Holy Spirit as the comforter of the church is, that by him believers are sealed: 2<470121> Corinthians 1:21,22, "He who anointed us is God, who hath also sealed us." And how this is done the same apostle declares, <490113>Ephesians 1:13,
"In whom also after that ye believed, ye were sealed with that Holy Spirit of promise."
And chap. <490430>4:30,
"Grieve not the Holy Spirit of God, whereby ye are sealed unto the day of redemption."
In the first place, it is expressly said that we are sealed with the Spirit; whereby the Spirit himself is expressed as this seal, and not any of his especial operations, as he is also directly said himself to be the "earnest of our inheritance.'' In the latter, the words are, jEn w|= esj fragi>sqhte, "In whom," in and by the receiving of whom, "ye are sealed." Wherefore, no especial act of the Spirit, but only an especial effect of his communication unto us, seems to be intended hereby.
The common exposition of this sealing is taken from the nature and use of sealing among men, the sum whereof is this: Sealing may be considered as a natural or moral action, -- that is, either with respect unto the act of it as an act, or with respect unto its use and end. In the first way, it is the communication of the character or image that is on the seal unto the thing that is sealed, or that the impression of the seal is set unto. In answer hereunto, the sealing of the Spirit should consist in the communication of his own spiritual nature and likeness unto the souls of believers; so this sealing should materially be the same with our sanctification. The end and use of sealing among men is twofold: --
1. To give security unto the performance of deeds, grants, promises, testaments, and wills, or the like engaging significations of our minds. And in answer hereunto, we may be said to be sealed, when the promises of
505
God are confirmed and established unto our souls, and we are secured of them by the Holy Ghost. But the truth is, this were to seal the promises of God, and not believers. But it is persons, and not promises, that are said to be sealed.
2. It is for the safe-keeping or preservation of that which a seal is set upon. So things precious and highly valuable are sealed up, that they may be kept safe and inviolable. So, on the other hand, when Job expressed his apprehension that God would keep an everlasting remembrance of his sin, that it should not be lost or out of the way, he saith, "his transgression was sealed up in a bag," chap. 14:17. And so it is that power which the Holy Ghost puts forth in the preservation of believers which is intended; and in this respect they are said to be "sealed unto the day of redemption.''
These things have been spoken unto and enlarged on by many, so that there is no need again to insist upon them. And what is commonly delivered unto this purpose is good and useful in the substance of it, and I have on several occasions long since myself made use of them. But upon renewed thoughts and consideration, I cannot fully acquiesce in them; for, --
1. I am not satisfied that there is such an allusion herein unto the use of sealing among men as is pretended; and if there be, it will fall out, as we see it hath done, that, there being so many considerations of seals and sealing, it will be hard to determine on any one in particular which is principally intended. And if you take in more, as the manner of the most is to take in all they can think of, it will be unavoidable that acts and effects of various kinds will be assigned unto the Holy Ghost under the term of sealing, and so we shall never come to know what is that one determinate act and privilege which is intended therein.
2. All things which are usually assigned as those wherein this sealing doth consist are acts or effects of the Holy Ghost upon us whereby he seals us, whereas it is not said that the Holy Spirit seals us, but that we are sealed with him; he is God's seal unto us.
All our spiritual privileges, as they are immediately communicated unto us by Christ, so they consist wholly in a participation of that head, spring,
506
and fullness of them which is in him; and as they proceed from our union with him, so their principal end is conformity unto him. And in him, in whom all things are conspicuous, we may learn the nature of those things which, in lesser measure and much darkness in ourselves, we are made partakers of. So do we learn our unction in his. So must we inquire into the nature of our being sealed by the Spirit in his sealing also; for as it is said that "he who hath sealed us is God," 2<470121> Corinthians 1:21,22, so of him it is said emphatically, "For him hath God the Father sealed," <430627>John 6:27. And if we can learn aright how God the Father sealed Christ, we shall learn how we are sealed in a participation of the same privilege.
I confess there are variety of apprehensions concerning the act of God whereby Christ was sealed, or what it is that is intended thereby. Maldonate, on the place, reckons up ten several expositions of the words among the fathers, and yet embraceth no one of them. It is not suited unto my design to examine or refute the expositions of others, whereof a large and plain field doth here open itself unto us; I shall only give an account of what I conceive to be the mind of the Holy Ghost in that expression. And we may observe, --
First, That this is not spoken of Christ with respect unto his divine nature. He is, indeed, said to be the character of the person of the Father in his divine person as the Son, because there are in him, communicated unto him from the Father, all the essential properties of the divine nature, as the thing sealed receiveth the character or image of the seal. But this communication is by eternal generation, and not by sealing. But it is an external, transient act of God the Father on the human nature, with respect unto the discharge of his office; for it is given as the reason why he should be complied withal and believed on in that work: "Labor for that bread which the Son of man shall give unto you; for him hath God the Father sealed." It is the ground whereon he persuades them to faith and obedience unto himself.
Secondly, It is not spoken of him with an especial respect unto his kingly office, as some conceive; for this sealing of Christ they would have to be his designation of God unto his kingdom, in opposition unto what is affirmed, verse 15, that the people designed to come and make him a king by force: for that is only an occasional expression of the sense of the
507
people, the principal subject treated on is of a nobler nature. But whereas the people did flock after him, on the account of a temporal benefit received by him, in that they were fed, filled, and satisfied with the loaves which he had miraculously increased, verse 26, he takes occasion from thence to propose unto them the spiritual mercies that he had to tender unto them; and this he doth, in answer unto the bread that they had eaten, under the name of "meat," and "bread enduring to everlasting life," which he would give unto them. Under this name and notion of meat he did comprise all the spiritual nourishment, in his doctrine, person, mediation, and grace, that he had prepared for them. But on what grounds should they look for these things from him? how might it appear that he was authorized and enabled thereunto? In answer unto that inquiry he gives this account of himself, "For him hath God the Father sealed," -- namely, unto this end.
Thirdly, Wherefore the sealing of God unto this end and purpose must have two properties and two ends also annexed unto it: --
1. There is in it a communication of authority and ability; for the inquiry is, how he could give them that meat which endureth unto everlasting life, as afterwards they ask expressly, "How can this man give us his flesh to eat?" verse 52. To this it is answered, that God the Father had sealed him; that is, he it was who was enabled of God the Father to give and dispense the spiritual food of the souls of men. This, therefore, is evidently included in this sealing.
2. It must have evidence in it also, -- that is, somewhat whereby it may be evinced that he was thus authorized and enabled by God the Father; for whatever authority or ability any one may have unto any end, none is obliged to make application unto him for it, or depend upon him therein, unless it be evidenced that he hath that authority and ability. This the Jews immediately inquired after. "What sign," say they, "showest thou then, that we may see, and believe thee? what dost thou work?" verse 30; --
"How shall it be demonstrated unto us that thou art authorized and enabled to give us the spiritual food of our souls?"
508
This also belonged unto his sealing; for therein there was such an express representation of divine power communicated unto him as evidently manifested that he was appointed of God unto this work. These two properties, therefore, must be found in this sealing of the Lord Christ with respect unto the end here mentioned, -- namely, that he might be the promus condus, or principal dispenser of the spiritual food of the souls of men.
Fourthly, It being God's seal, it must also have two ends designed in it: --
1. God's owning of him to be his. "Him hath God the Father sealed," unto this end, that all may know and take notice of his owning and approbation of him. He would have him not looked on as one among the rest of them that dispensed spiritual things, but as him whom he had singled out and peculiarly marked for himself. And therefore this he publicly and gloriously testified at the entrance, and again a little before the finishing, of his ministry: for upon his baptism there came
"a voice from heaven, saying, This is my beloved Son, in whom I am well pleased," <400317>Matthew 3:17;
which was nothing but a public declaration that this was he whom God had sealed, and so owned in a peculiar manner. And this testimony was afterward renewed again, at his transfiguration on the mount: chap. <401705>17:5,
"Behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him;"
-- "This is he whom I have sealed." And this testimony is pleaded by the apostle Peter as that whereinto their faith in him, as the sealed one of God, was resolved, 2<610117> Peter 1:17,18. 2. To manifest that God would take care of him, and preserve him in his work unto the end, <234201>Isaiah 42:1-4.
Fifthly, Wherefore, this sealing of the Son is the communication of the Holy Spirit in all fullness unto him, authorizing him unto, and acting his divine power in, all the acts and duties of his office, so as to evidence the presence of God with him, and his approbation of him, as the only person that was to distribute the spiritual food of their souls unto men: for the Holy Spirit, by his powerful operations in him and by him, did evince and manifest that he was called and appointed of God to this work, owned by
509
him and accepted with him; which was God's sealing of him. Hence the sin of them who despised this seal of God was unpardonable; for God neither will nor can give greater testimony unto his approbation of any person than by the great seal of his Spirit, and this was given unto Christ in all the fullness of it. He was "declared to be the Son of God, according to the Spirit of holiness," <450104>Romans 1:4; and "justified in the Spirit," or by his power evidencing that God was with him, 1<540316> Timothy 3:16. Thus did God seal the Head of the church with the Holy Spirit; and thence, undoubtedly, may we best learn how the members are sealed with the same Spirit, seeing we have all our measures out of his fullness, and our conformity unto him is the design of all gracious communications unto us.
Sixthly, Wherefore, God's sealing of believers with the Holy Spirit is his gracious communication of the Holy Ghost unto them, so to act his divine power in them as to enable them unto all the duties of their holy calling; evidencing them to be accepted with him both unto themselves and others, and asserting their preservation unto eternal salvation. The effects of this sealing are gracious operations of the Holy Spirit in and upon believers; but the sealing itself is the communication of the Spirit unto them. They are sealed with the Spirit. And farther to evidence the nature of it, with the truth of our declaration of this privilege, we may observe, --
1. That when any persons are so effectually called as to become true believers, they are brought into many new relations, -- as, to God himself, as his children; unto Jesus Christ, as his members; unto all saints and angels in the families of God above and below, as brethren; and are called to many new works, duties, and uses, which before they knew nothing of. They are brought into a new world, erected by the new creation; and which way soever they look or turn themselves, they say, "Old things are passed away; behold, all things are become new." So it is with every one that is made a new creature in Christ Jesus, 2<470517> Corinthians 5:17. In this state and condition, wherein a man hath new principles put within him, new relations contracted about him, new duties presented unto him, and a new deportment in all things required of him, how shall he be able to behave himself aright, and answer the condition and holy station wherein he is placed? This no man can do of himself, for "who is sufficient for these things?" Wherefore, --
510
2. In this state God owns them, and communicates unto them his Holy Spirit, to fit them for their relations, to enable them unto their duties, to act their new principles, and every way to discharge the work they are called unto, even as their head, the Lord Christ, was unto hia God doth not now give unto them "the spirit of fear, but of power, and of love, and of a sound mind," 2<550107> Timothy 1:7. And hereby cloth God seal them; for, --
(1.) Hereby he gives his testimony unto them that they are his, owned by him, accepted with him, his sons or children, -- which is his seal; for if they were not so, he would never have given his Holy Spirit unto them. And herein consists the greatest testimony that God doth give, and the only seal that he doth set, unto any in this world. That this is God's testimony and seal, the apostle Peter proveth, <441508>Acts 15:8,9; for on the debate of that question, whether God approved and accepted of the humble believers, although they observed not the rites of Moses, he confirmeth that he did with this argument: "God," saith he, "which knoweth the hearts, bare them witness" How did he do it? how did he set his seal to them as his? Saith he, "By giving them the Holy Ghost, even as he did unto us." Hereby God gives testimony unto them. And lest any should suppose that it was only the gifts and miraculous operations of the Holy Ghost which he had respect unto, so as that this sealing of God should consist therein alone, he adds, that his gracious operations also were no less an effect of this witness which God gave unto them: "And put no difference between us and them, purifying their hearts by faith." This, therefore, is that whereby God giveth his testimony unto believers, namely, when he seals them with his Spirit, or by the communication of the Holy Spirit unto them. And this he doth in two respects; for, --
(2.) This is that whereby he giveth believers assurance of their relation unto him, of their interest in him, and of his love and favor to them. It hath been generally conceived that this sealing with the Spirit is that which gives assurance unto believers, -- and so indeed it doth, although the way whereby it doth it hath not been rightly apprehended; and, therefore, none have been able to declare the especial nature of that act of the Spirit whereby he seals us, whence such assurance should ensue. But it is indeed not any act of the Spirit in us that is the ground of our assurance, but the communication of the Spirit unto us. This the apostle plainly testifieth. 1<620324> John 3:24, "Hereby we know that he abideth in us, by the Spirit
511
which he hath given us." That God abideth in us and we in him is the subject-matter of our assurance. "This we know," saith the apostle; which expresseth the highest assurance we are capable of in this world. And how do we know it? Even "by the Spirit which he hath given us." But, it may be, the sense of these words may be, that the Spirit which God gives us doth, by some especial work of his, effect this assurance in us; and so it is not his being given unto us, but some especial work of his in us, that is the ground of our assurance, and consequently our sealing. I do not deny such an especial work of the Spirit as shall be afterward declared, but I judge that it is the communication of the Spirit himself unto us that is here intended; for so the apostle declares his sense to be, chap. 4:13, "Hereby know we that we dwell in God, and he in us, because he hath given us of his Spirit." This is the great evidence, the great ground of assurance, which we have that God hath taken us into a near and dear relation unto himself, "because he hath given us of his Spirit," that great and heavenly gift which he will impart unto no others. And, indeed, on this one hinge depends the whole case of that assurance which believers are capable of: If the Spirit of God dwell in us, we are his; but "if any man have not the Spirit of Christ, he is none of his," <450809>Romans 8:9. Hereon alone depends the determination of our especial relation unto God. By this, therefore, doth God seal believers, and therein gives them assurance of his love; and this is to be the sole rule of your self-examination whether you are sealed of God or no.
(3.) Hereby God evidenceth them unto the world; which is another end of sealing. He marks them so hereby for his own as that the world cannot but in general take notice of them; for where God sets this seal in the communication of his Spirit, it will so operate and produce such effects as shall fall under the observation of the world. As it did in the Lord Christ, so also will it do in believers according unto their measure. And there are two ways whereby God's sealing doth evidence them unto the world. The one is by the effectual operation of the Spirit, communicated unto them both in gifts and graces. Though the world is blinded with prejudices, and under the power of a prevalent enmity against spiritual things, yet it cannot but discover what a change is made in the most of those whom God thus sealeth, and how, by the gifts and graces of the Spirit, which they hate, they are differenced from other men. And this is that which keeps up the difference and enmity that is in the world between the seeds; for God's
512
sealing of believers with his Spirit evidenceth his especial acceptance of them, which fills the hearts of them who are acted with the spirit of Cain with hatred and revenge. Hence many think that the respect which God had unto the sacrifice of Abel was testified by some visible sign, which Cain also might take notice of; and that there was an ejmpurismo>v, the kindling of his sacrifice by fire from heaven; which was the type and resemblance of the Holy Ghost, as hath been showed. All other causes of difference are capable of a composition, but this about the seal of God can never be composed. And that which followeth from hence is, that those who are thus sealed with the Spirit of God cannot but separate themselves from the most of the world; whereby it is more evidenced unto whom they do belong.
(4.) Hereby God seals believers unto the day of redemption or everlasting salvation; for the Spirit thus given unto them is, as we have showed already, to "abide with them for ever," as a "well of water in them, springing up into everlasting life," <430414>John 4:14, 7:38.
This, therefore, is that seal which God grants unto believers, even his Holy Spirit, for the ends mentioned; which, according unto their measure, and for this work and end, answers that great seal of heaven which God gave unto the Son, by the communication of the Spirit unto him in all its divine fullness, authorizing and enabling him unto his whole work, and evidencing him to be called of God thereunto.
513
CHAPTER 7.
THE SPIRIT AN EARNEST, AND HOW.
THIRDLY, Again, the Holy Spirit, as thus communicated unto us, is said to be an "earnest." jArjrJazwn> , the word in the original, is nowhere used in the New Testament but in this matter alone, 2<470122> Corinthians 1:22, 5:5; <490114>Ephesians 1:14. The Latin translator renders this word by pignus, a pledge; but he is corrected therein by Hierom on Ephesians 1. "Pignus," saith he, "Latinus interpres pro arrhabone posuit. Non id ipsum autem arrhabo quod pignus sonat. Arrhabo enim futurae emptioni quasi quoddam testimonium, et obligamentum datur. Pignus vero, hoc est ejne>curon pro mutua pecunia apponitur, ut quum ilia reddita fuerit, reddenti debitum pignus a creditore reddatur." And this reason is generally admitted by expositors; for a pledge is that which is committed to and left in the hand of another, to secure him that the money which is borrowed thereon shall be repaid, and then the pledge is to be received back again. Hence it is necessary that a pledge be more in value than the money received, because it is taken in security for repayment. But an earnest is a part only of what is to be given or paid, or some lesser thing that is given to secure somewhat that is more or greater in the same or another kind. And this difference must be admitted if we are obliged to the precise signification and common use of pledges and earnests among men, which we must inquire into. The word is supposed to be derived from the Hebrew ^wObr;[e; and the Latins make use of it also, arrhabon and arrha. It is sometimes used in other authors, as Plutarch in Galba: j Ej fqa>kei proeilhfw oiv ton< Oj zin> ion. He prepossessed Obinius with great sums of money, as an earnest of what he would do afterward. Hesychius explains it by prod> oma, a gift beforehand. As to what I apprehend to be the mind of the Holy Ghost in this expression, I shall declare it in the ensuing observations: --
First, It is not any act or work of the Holy Spirit on us or in us that is called his being an "earnest." It is he himself who is this earnest. This is expressed in every place where there is mention made of it: 2<470122> Corinthians 1:22, Douv< ton< arj rj aJ zwn~ a tou~ Pneum> atov? -- "The earnest
514
of the Spirit," -- that earnest which is the Spirit, or the Spirit as an earnest, as Austin reads the words, "Arrhabona Spiritum." Chap. 5:5, "Who hath also given unto us the earnest of the Spirit." The giving of this earnest is constantly assigned to be the act of God the Father, who, according to the promise of Christ, would send the Comforter unto the church. And in the other place, <490114>Ephesians 1:14, it is expressly said that the Holy Spirit is the "earnest of our inheritance." Everywhere the article is of the masculine gender, ov[ esj tin arj jrJazwn> and nylons, the Spirit, is of the neuter. Some would have it to refer unto Christ, verse 12. But as it is not unusual in Scripture that the subjunctive article and relative should agree in gender with the following substantive, as ov[ here doth with arj rj aJ zw>n, so the Scripture, speaking of the Holy Ghost, though Pneum~ a be of the neuter gender, yet having respect unto the thing, -- that is, the person of the Spirit, -- it subjoins the pronoun of the masculine gender unto it, as <431426>John 14:26. Wherefore, the Spirit himself is the earnest, as given unto us from the Father by the Son. And this act of God is expressed by giving or putting him into our hearts, 2<470122> Corinthians 1:22. How he doth this hath been before declared, both in general and with respect in particular to his inhabitation. The meaning, therefore, of the words is, that God gives unto us his Holy Spirit to dwell in us, and to abide with us, as an earnest of our future inheritance.
Secondly, It is indifferent whether we use the name of an earnest or a pledge in this matter, and although I choose to retain that of an earnest, from the most usual acceptation of the word, yet I do it not upon the reason alleged for it, which is taken from the especial nature and use of an earnest in the dealings of men; for it is the end only of an earnest whereon the Holy Ghost is so called, which is the same with that of a pledge, and we are not to force the similitude or allusion any farther. For precisely among men, an earnest is the confirmation of a bargain and contract made on equal terms between buyers and sellers or exchangers. But there is no such contract between God and us. It is true, there is a supposition of an antecedent covenant, but not as a bargain or contract between God and us. The covenant of God, as it respects the dispensation of the Spirit, is a mere free, gratuitous promise; and the stipulation of obedience on our part is consequential thereunto. Again; he that giveth an earnest in a contract or bargain doth not principally aim at his own obligation to pay such or such
515
a sum of money, or somewhat equivalent thereunto, though he do that also; but his principal design is to secure unto himself that which he hath bargained for, that it may be delivered up unto him at the time appointed. But there is nothing of this nature in the earnest of the Spirit, wherein God intends our assurance only, and not his own. And sundry other things there are wherein the comparison will not hold nor is to be urged, because they are not intended.
The general end of an earnest or a pledge is all that is alluded unto; and this is, to give security of somewhat that is future or to come. And this may be done in a way of free bounty as well as upon the strictest contract; as if a man have a poor friend or relation, he may, of his own accord, give unto him a sum of money, and bid him take it as a pledge or earnest of what he will yet do for him. So doth God, in a way of sovereign grace and bounty, give his Holy Spirit unto believers, and withal lets them know that it is with a design to give them yet much more in his appointed season; and here is he said to be an earnest. Other things that are observed, from the nature and use of an earnest in civil contracts and bargains between men, belong not hereunto, though many things are occasionally spoken and discoursed from them of good use unto edification.
Thirdly, In two of the places wherein mention is made of this matter, the Spirit is said to be an "earnest," but wherein, or unto what end, is not expressed, 2<470122> Corinthians 1:22, 5:5. The third place, affirms him to be an "earnest of our inheritance," <490114>Ephesians 1:14. What that is, and how he is so, may be briefly declared. And, --
1. We have already manifested that all our participation of the Holy Spirit, in any kind, is upon the account of Jesus Christ, and we do receive him immediately as the Spirit of Christ; for
"to as many as receive Christ, the Father gives power to become the sons of God," <430112>John 1:12.
"And because we are sons, he sends forth the Spirit of his Son into our hearts," <480406>Galatians 4:6.
And as we receive the Spirit from him, and as his Spirit, so he is given unto us to make us conformable unto him, and to give us a participation of his gifts, graces, and privileges.
516
2. Christ himself, in his own person, is the "heir of all things." So he was appointed of God, <580102>Hebrews 1:2; and therefore the whole inheritance is absolutely his. What this inheritance is, what is the glory and power that is contained therein, I have at large declared in the exposition of that place.
3. Man by his sin had universally forfeited his whole right unto all the ends of his creation, both on the earth below and in heaven above. Death and hell were become all that the whole race of man. kind had either right or title unto. But yet all the glorious things that God had provided were not to be cast away; an heir was to be provided for them. Abraham when he was old and rich had no child, and complained that his steward, a servant, was to be his heir, <011502>Genesis 15:2-4; but God lets him know that he would provide another heir for him of his own seed. When man had lost his right unto the whole inheritance of heaven and earth, God did not so take the forfeiture as to seize it all into the hands of justice and destroy it; but he invested the whole inheritance in his Son, making him the heir of all. This he was meet for, as being God's eternal Son by nature; and hereof the donation was free, gratuitous, and absolute. And this grant was confirmed unto him by his unction with the fulness of the Spirit. But, --
4. This inheritance, as to our interest therein, lay under a forfeiture; and as unto us it must be redeemed and purchased, or we can never be made partakers of it. Wherefore, the Lord Christ, who had a right in his own person unto the whole inheritance by the free grant and donation of the Father, yet was to redeem it from under the forfeiture, and purchase the possession of it for us; hence is it called "The purchased possession." How this purchase was made, what made it necessary, by what means it was effected, are declared in the doctrine of our redemption by Christ, the price which he paid, and the purchase that he made thereby. And hereon the whole inheritance is vested in the Lord Christ, not only as unto his own person and his right unto the whole, but he became the great trustee for the whole church, and had their interest in this inheritance committed unto him also. No man, therefore, can have a right unto this inheritance, or to any part of it, not unto the least share of God's creation here below, as a part of the rescued or purchased inheritance, but by virtue of an interest in Christ and union with him. Wherefore, --
517
Fourthly, The way whereby we come to have an interest in Christ, and thereby a right unto the inheritance, is by the participation of the Spirit of Christ, as the apostle fully declares, <450814>Romans 8:14-17; for it is by the Spirit of adoption, the Spirit of the Son, that we are made children. Now, saith the apostle, "If we are children, then heirs, heirs of God, and joint heirs with Christ." Children are heirs unto their father; and those who are children of God are heirs of that inheritance which God hath provided for his children, "heirs of God." And all the good things of grace and glory which believers are made partakers of in this world or that which is to come are called their "inheritance," because they are the effects of free, gratuitous adoption. They are not things that themselves have purchased, bargained for, earned, or merited, but an inheritance depending on and following solely upon their free, gratuitous adoption. But how can they become "heirs of God," seeing God hath absolutely appointed the Son alone to be "heir of all things," <580102>Hebrews 1:2; he was the heir, unto whom the whole inheritance belonged? Why, saith the apostle, by the participation of the Spirit of Christ we are made joint heirs with Christ. The whole inheritance, as unto his own personal right, was entirely his by the free donation of the Father, all power in heaven and earth being given unto him; but if he will take others into a joint right with him, he must purchase it for them, which he did accordingly.
Fifthly, Hence it is manifest how the Holy Spirit becomes the "earnest of our inheritance;" for by him, that is, by the communication of him unto us, we are made "joint heirs with Christ," which gives us our right and title, whereby our names are, as it were, inserted into the assured conveyance of the great and full inheritance of grace and glory. In the giving of his Spirit unto us, God making of us co-heirs with Christ, we have the greatest and most assured earnest and pledge of our future inheritance. And he is to be thus an earnest "until" or unto "the redemption of the purchased possession;" for after that a man hath a good and firm title unto an inheritance settled in him, it may be a long time before he can be admitted into an actual possession of it, and many difficulties he may have in the meantime to conflict withal. And it is so in this case. The "earnest of the Spirit" given unto us, whereby we become co-heirs with Christ, whose Spirit we are made partakers of, secures the title of the inheritance in and unto our whole persons; but before we can come unto the full possession
518
of it, not only have we many spiritual trials and temptations to conflict withal in our souls, but our bodies also are liable unto death and corruption. Wherefore, whatever "first-fruits" we may enjoy, yet can we not enter into the actual possession of the whole inheritance, until not only our souls are delivered from all sins and temptations, but our bodies also are rescued out of the dust of the grave. This is the full "redemption of the purchased possession;" whence it is signally called the "redemption of the body," <450823>Romans 8:23.
Thus as the Lord Christ himself was made "heir of all things" by that communication of the Spirit unto him whereby he was anointed unto his office, so the participation of the same Spirit from him and by him makes us co-heirs with him; and so he is an earnest given us of God of the future inheritance. It belongs not unto my present purpose to declare the nature of that inheritance whereof the Holy Spirit is the earnest; in brief, it is the highest participation with Christ in that glory and honor that our natures are capable of.
And in like manner we are said to receive apj archn< tou~ Pneu>matov, <450823>Romans 8:23; that is, the Spirit himself as the first-fruits of our spiritual and eternal redemption. God had appointed that the first-fruits, which are called tyviare and µyrWi KBi, should be a hm;WrT], an offering unto himself. Hereunto apj arch> answereth, and is taken generally for that which is first in any kind, <451605>Romans 16:5; 1<461520> Corinthians 15:20; <590118>James 1:18; <661404>Revelation 14:4. And the "first-fruits of the Spirit" must be either what he first worketh in us, or all his fruits in us with respect unto the full harvest that is to come, or the Spirit himself as the beginning and pledge of future glory. And the latter of these is intended in this place; for the apostle discourseth about the liberty of the whole creation from that state of bondage whereunto all things were subjected by sin. With respect hereunto, he saith that believers themselves having not as yet obtained a full deliverance, as he had expressed it, <450724>Romans 7:24, do groan after its perfect accomplishment. But yet, saith he, we have the beginning of it, the first-fruits of it, in the communication of the Spirit unto us; for "where the Spirit of the Lord is, there is liberty," 2<470317> Corinthians 3:17: for although we are not capable of the full and perfect estate of the liberty provided for the children of God whilst we are in this world, conflicting with the remainders of sin, pressed and exercised with temptations, our bodies also
519
being subject unto death and corruption, yet where the Spirit of the Lord is, where we have that first-fruit of the fullness of our redemption, there is liberty in the real beginning of it, and assured consolation, because it shall be consummated in the appointed season.
These are some of the spiritual benefits and privileges which believers enjoy by a participation of the Holy Ghost as the promised comforter of the church. These things he is unto them; and as unto all other things belonging unto their consolation, he works them in them; which we must in the next place inquire into. Only, something we may take notice of from what we have already insisted on; as, --
1. That all evangelical privileges whereof believers are made partakers in this world do center in the person of the Holy Spirit. He is the great promise that Christ hath made unto his disciples, the great legacy which he hath bequeathed unto them. The grant made unto him by the Father, when he had done all his will, and fulfilled all righteousness, and exalted the glory of his holiness, wisdom, and grace, was this of the Holy Spirit, to be communicated by him unto the church. This he received of the Father as the complement of his reward; wherein he "saw of the travail of his soul, and was satisfied." This Spirit he now gives unto believers, and no tongue can express the benefits which they receive thereby. Therein are they anointed and sealed; therein do they receive the earnest and first-fruits of immortality and glory; in a word, therein are they taken into a participation with Christ himself in all his honor and glory. Hereby is their condition rendered honorable, safe, comfortable, and the whole inheritance is unchangeably secured unto them. In this one privilege, therefore, of receiving the Spirit, are all others inwrapped; for, --
2. No one way, or thing, or similitude, can express or represent the greatness of this privilege. It is anointing, it is sealing, it is an earnest and first-fruit, -- every thing whereby the love of God and the blessed security of our condition may be expressed or intimated unto us; for what greater pledge can we have of the love and favor of God, what greater dignities can we be made partakers of, what greater assurance of a future blessed condition, than that God hath given us of his Holy Spirit? And, 3. Hence also is it manifest how abundantly willing he is that `the heirs of promise
520
should receive strong consolation in all their distresses, when they flee for refuge unto the hope that is set before them.
THE APPLICATION OF THE FOREGOING DISCOURSE.
WITH respect unto the dispensation of the Spirit towards believers, and his holy operations in them and upon them, there are sundry particular duties, whereof he is the immediate object, prescribed unto them; and they are those whereby on our part we comply with him in his work of grace, whereby it is carried on and rendered useful unto us. Now, whereas this Holy Spirit is a divine person, and he acts in all things towards us as a free agent, according unto his own will, the things enjoined us with respect unto him are those whereby we may carry ourselves aright towards such an one, namely, as he is a holy, divine, intelligent person, working freely in and towards us for our good. And they are of two sorts, the first whereof are expressed in prohibitions of those things which are unsuited unto him and his dealings with us, the latter in commands for our attendance unto such duties as are peculiarly suited unto a compliance with him in his operations; in both which our obedience is to be exercised with a peculiar regard unto him. I shall begin with the first sort, and go over them in the instances given us in the Scripture: --
First, We have a negative precept to this purpose: <490430>Ephesians 4:30, Mh< lupei~te to< Pneum~ a to< ag[ ion, -- "Grieve not the holy Spirit;" -- "Consider who he is, what he hath done for you, how great your concern is in his continuance with you, and withal that he is a free, infinitely wise, and holy agent in all that he doth, who came freely unto you, and can withdraw from you; and grieve him not." It is the person of the Holy Spirit that is intended in the words, as appears, --
1. From the manner of the expression, to< Pneum~ a to< ag[ ion, -- "that holy Spirit."
2. By the work assigned unto him; for by him we are "sealed unto the day of redemption." Him we are not to "grieve." The expression seems to be borrowed from <236310>Isaiah 63:10, where mention is made of the sin and evil here prohibited: wOvd]q; j'WrAta, WbX][iw] Wrm; hM;hew], -- "But they rebelled, and vexed his holy Spirit." bx[' ; is to "trouble" and to "grieve;" and it is used when it is done unto a great degree. The LXX. render it here
521
by paroxun> w? which is so to grieve as also to irritate and provoke to anger and indignation, because it hath respect unto the rebellions of the people in the wilderness, which our apostle expresseth by parapikrai>nw and parapikrasmov> , words of the same signification. To "vex," therefore, is the heightening of grieving by a provocation unto anger and indignation: which sense is suited to the place and matter treated of, though the word signify no more but to "grieve;" and so it is rendered by lupe>w, <014505>Genesis 45:5; 2<101902> Samuel 19:2.
Now, grief is here ascribed unto the Holy Spirit as it is elsewhere unto God absolutely: <010606>Genesis 6:6, "It repented the LORD that he had made man on the earth, and it grieved him at his heart." Such affections and perturbations of mind are not ascribed unto God or the Spirit but metaphorically. That intended in such ascriptions is, to give us an apprehension of things as we are able to receive it; and the measure we take of them is their nature and effects in ourselves. What may justly grieve a good man, and what he will do when he is unjustly or undeservedly grieved, represent unto us what we are to understand of our own condition with respect unto the Holy Ghost when he is said to be grieved by us. And grief in the sense here intended is a trouble of mind arising from an apprehension of unkindness not deserved, of disappointments not expected, on the account of a near concernment in those by whom we are grieved. We may, therefore, see hence what it is we are warned of when we are enjoined not to grieve the Holy Spirit; as, --
1. There must be unkindness in what we do. Sin hath various respects towards God, of guilt, and filth, and the like. These several considerations of it have several effects. But that which is denoted when it is said to "grieve him" is unkindness, or that defect of an answerable love unto the fruits and testimonies of his love which we have received that it is accompanied withal. He is the Spirit of love; he is love. All his actings towards us and in us are fruits of love, and they all of them leave an impression of love upon our souls. All the joy and consolation we are made partakers of in this world arise from a sense of the love of God, communicated in an endearing way of love unto our souls. This requires a return of love and delight in all duties of obedience on our part. When instead hereof, by our negligence and carelessness, or otherwise, we fall into those things or ways which he most abhors, he greatly respects the
522
unkindness and ingratitude which is therein, and is therefore said to be grieved by us.
2. Disappointment in expectation. It is known that no disappointment properly can befall the Spirit of God; it is utterly inconsistent with his prescience and omniscience. But we are disappointed when things fall not out according as we justly expected they would, in answer unto the means used by us for their accomplishment. And when the means that God useth towards us do not, by reason of our sin, produce the effect they are suited unto, God proposeth himself as under a disappointment. So he speaks of his vineyard:
"I looked that it should bring forth grapes, and it brought forth wild grapes," <230504>Isaiah 5:4.
Now, disappointment causeth grief: as when a father hath used all means for the education of a child in any honest way or course, and expended much of his estate therein, if he, through dissoluteness or idleness, fail his expectation and disappoint him, it fills him with grief. They are great things which are done for us by the Spirit of God; these all of them have their tendency unto an increase in holiness, light, and love. Where they are not answered, where there is not a suitable effect, there is that disappointment that causeth grief. Especially is this so with respect unto some signal mercies. A return in holy obedience is justly expected on their account; and where this is not, it is a thing causing grief. This are we here minded of, "Grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption." So great a kindness should have produced other effects than those there mentioned by the apostle.
3. The concernment of the Holy Spirit in us concurs to his being said to be grieved by us; for we are grieved by them in whom we are particularly concerned. The miscarriages of others we can pass over without any such trouble. And there are two things that give us an especial concernment in others: --
(1.) Relation, as that of a father, a husband, a brother. This makes us to be concerned in, and consequently to be grieved for, the miscarriages of them that are related unto us. So is it with the Holy Spirit. He hath undertaken the office of a comforter towards us, and stands in that relation to us.
523
Hence he is so concerned in us as that he is said to be grieved with our sins, when he is not so at the sins of them unto whom he stands not in especial relation.
(2.) Love gives concernment, and makes way for grief upon occasion of it. Those whom we love we are grieved for and by. Others may provoke indignation, but they cause not grief, I mean on their own account; for otherwise we ought to grieve for the sins of all. And what is the especial love of the Holy Ghost towards us hath been declared.
From what hath been spoken, it is evident what we are warned of, what is enjoined unto us, when we are cautioned not to grieve the Holy Spirit, and how we may do so; for we do it, --
(1.) When we are not influenced by his love and kindness to answer his mind and will in all holy obedience, accompanied with joy, love, and delight. This he deserves at our hands, this he expects from us. And when it is neglected, we are said to grieve him, because of his concernment in us; for he looks not only for our obedience, but also that it be filled up with joy, love, and delight. When we attend unto duties with an unwilling mind, when we apply ourselves unto any acts of obedience in a bondage or servile frame, we grieve him, who hath deserved other things of us.
(2.) When we lose and forget the sense and impression of signal mercies received by him. So the apostle, to give efficacy unto his prohibition, adds the signal benefit which we receive by him, in that he seals us to the day of redemption; which what it is, and wherein it doth consist, hath been declared. And hence it is evident that he speaks of the Holy Spirit as dwelling in believers; for as such he seals them. Whereas, therefore, in and by sin we forget the great grace, kindness, and condescension of the Holy Spirit in his dwelling in us, and by various ways communicating of the love and grace of God unto us, we may be well said to grieve him. And certainly this consideration, together with that of the vile ingratitude and horrible folly there are in neglecting and defiling his dwelling-place, with the danger of his withdrawing from us on the continuance of our provocation, ought to be as effectual a motive unto universal holiness and constant watchfulness therein as any that can be proposed unto us.
524
(3.) Some sins there are which in an especial manner above others do grieve the Holy Spirit. These our apostle expressly discourseth of, 1<460615> Corinthians 6:15-20. And, by the connection of the words in this place, he seems to make "corrupt communication," which always hath a tendency unto corruption of conversation, to be a sin of this nature, <490429>Ephesians 4:29,30.
Secondly, That which we have rendered to "vex him," <236310>Isaiah 63:10, is but the heightening and aggravation of his being grieved by our continuance, and, it may be, obstinacy, in those ways whereby he is grieved; for this is the progress in these things: -- If those whom we are concerned in, as children or other relations, do fall into miscarriages and sins, we are first grieved by it. This grief in ourselves is attended with pity and compassion towards them, with an earnest endeavor for their recovery. But if, notwithstanding all our endeavors, and the application of means for their reducement, they continue to go on frowardly in their ways, then are we vexed at them, which includes an addition of anger and indignation unto our former sorrow or grief. Yet in this posture of things we cease not to attempt their cure for a season; which if it succeed not, but they continue in their obstinacy, then we resolve to treat with them no more, but to leave them to themselves. And not only so, but upon our satisfaction of their resolution for a continuance in ways of sin and debauchery, we deal with them as their enemies, and labor to bring them unto punishment. And for our better understanding of the nature of our sin and provocation, this whole scheme of things is ascribed unto the Holy Ghost with respect unto them. How he is said to be "grieved," and on what occasion, hath been declared. Upon a continuance in those ways wherewith he is grieved, he is said to be "vexed," that we may understand there is also anger and displeasure towards us. Yet he forsakes us not, yet he takes not from us the means of grace and recovery. But if we discover an obstinacy in our ways, and an untractable perverseness, then he will cast us off, and deal with us no more for our recovery; and woe unto us when he shall depart from us! So when the old world would not be brought to repentance by the dispensation of the Spirit of Christ in the preaching of Noah, 1<600319> Peter 3:19,20, God said thereon that his Spirit should give over, and "not always strive with man," <010603>Genesis 6:3. Now, the cessation of the operations of the Spirit towards men obstinate in
525
ways of sin, after he hath been long grieved and vexed, compriseth three things: --
1. A subduction from them of the means of grace, either totally, by the removal of their light and candlestick, all ways of the revelation of the mind and will of God unto them, <660205>Revelation 2:5; or as unto the efficacy of the word towards them, where the outward dispensation of it is continued, so that "hearing they shall hear, but not understand," <230609>Isaiah 6:9, <431240>John 12:40: for by the word it is that he strives with the souls and minds of men.
2. A forbearance of all chastisement, out of a gracious design to heal and recover them, <230105>Isaiah 1:5.
3. A giving of them up unto themselves, or leaving them unto their own ways; which although it seems only a consequent of the two former, and to be included in them, yet is there indeed in it a positive act of the anger and displeasure of God, which directly influenceth the event of things, for they shall be so given up unto their own hearts' lusts as to be bound in them as in "chains of darkness" unto following vengeance, <450126>Romans 1:26,28. But this is not all. He becomes at length a professed enemy unto such obstinate sinners: <236310>Isaiah 63:10, "They rebelled, and vexed his holy Spirit; therefore he was turned to be their enemy, and he fought against them." This is the length of his proceeding against obstinate sinners in this world. And herein also four things are included: --
1. He comes upon them as an enemy, to spoil them. This is the first thing that an enemy doth when he comes to fight against any; he spoils them of what they have. Have such persons had any light or conviction, any gift or spiritual abilities, the Holy Spirit being now become their professed enemy, he spoils them of it all: "From him that hath not shall be taken away even that which he seemeth to have." Seeing he neither had nor used his gifts or talent unto any saving end, being now at an open enmity with him who lent it him, it shall be taken away.
2. He will come upon them with spiritual judgments, smiting them with blindness of mind and obstinacy of will, filling them with folly, giddiness, and madness iu their ways of sin; which sometimes shall produce most doleful effects in themselves and others.
526
3. He will cast them out of his territories. If they have been members of churches, he will order that they shall be cut off, and cast out of them.
4. He frequently gives them in this world a foretaste of that everlasting vengeance which is prepared for them. Such are those horrors of conscience, and other terrible effects of an utter desperation, which he justly, righteously, and holily sends upon the minds and souls of some of them. And these things will he do, as to demonstrate the greatness and holiness of his nature, so also that all may know what it is to despise his goodness, kindness, and love.
And the consideration of these things belongs unto us. It is our wisdom and duty to consider as well the ways and degrees of the Spirit's departure from provoking sinners, as those of his approach unto us with love and grace.
These latter have been much considered by many, as to all his great works towards us, and that unto the great advantage and edification of those concerned in them; for thence have they learned both their own state and condition, as also what particular duties they were on all occasions to apply themselves unto; as in part we have manifested before, in our discourses about regeneration and sanctification.
And it is of no less concernment unto us to consider aright the ways and degrees of his departure, which are expressed to give us that godly fear and reverence wherewith we ought to consider and observe him. David on his sin feared nothing more than that God would take his holy Spirit from him, <195111>Psalm 51:11. And the fear hereof should influence us unto the utmost care and diligence against sin; for although he should not utterly forsake us, -- which, as to those who are true believers, is contrary to the tenor, promise, and grace of the new covenant, -- yet he may so withdraw his presence from us as that we may spend the remainder of our days in trouble, and our years in darkness and sorrow. "Let him," therefore, "that thinketh he standeth," on this account also "take heed lest he fall." And as for them with whom he is, as it were, but in the entrance of his work, producing such effects in their minds as, being followed and attended unto, might have a saving event, he may, upon their provocations, utterly forsake them, in the way and by the degrees before mentioned. It is
527
therefore the duty of all to serve him with fear and trembling on this account. And, --
Secondly, It is so to take heed of the very entrances of the course described. Have there been such evils in any of us as wherein it is evident that the Spirit is grieved? as we love our souls, we are to take care that we do not vex him by a continuance in them. And if we do not diligently and speedily recover ourselves from the first, the second will ensue. Hath he been grieved by our negligence in or of duties, by our indulgence unto any lust, by compliance with or conformity to the world? let not our continuance in so doing make it his vexation. Remember that whilst he is but grieved, he continues to supply us with all due means for our healing and recovery: he will do so also when he is yet vexed; but he will do it with such a mixture of anger and displeasure as shall make us know that what we have done is an evil thing and a bitter. But have any proceeded farther, and continued long thus to vex him, and have refused his instructions, when accompanied, it may be, with sore afflictions or inward distresses, that have been evident tokens of his displeasure? let such souls rouse up themselves to lay hold on him, for he is ready to depart, it may be forever. And, --
Thirdly, We may do well to consider much the miserable condition of those who are thus utterly forsaken by him. When we see a man who hath lived in a plentiful and flourishing condition, brought to extreme penury and want, seeking his bread in rags from door to door, the spectacle is sad, although we know he brought this misery on himself by profuseness or debauchery of life; but how sad is it to think of a man whom, it may be, we knew to have had a great light and conviction, to have made an amiable profession, to have been adorned with sundry useful spiritual gifts, and had in estimation on this account, now to be despoiled of all his ornaments, to have lost light, and life, and gifts, and profession, and to lie as a poor withered branch on the dunghill of the world! And the sadness hereof will be increased when we shall consider, not only that the Spirit of God is departed from him, but also is become his enemy, and fights against him, whereby he is devoted unto irrecoverable ruin.
528
A DISCOURSE
OF
SPIRITUAL GLFTS.
CHAPTER 1.
SPIRITUAL GIFTS, THEIR NAMES AND SIGNIFICATION.
THE second part of the dispensation of the Spirit in order unto the perfecting of the new creation, or the edification of the church, consists in his communication of spiritual gifts unto the members of it, according as their places and stations therein do require. By his work of saving grace (which in other discourses we have given a large account of), he makes all the elect living stones; and by his communication of spiritual gifts, he fashions and builds those stones into a temple for the living God to dwell in. He spiritually unites them into one mystical body, under the Lord Christ as a head of influence, by faith and love; and he unites them into an organical body, under the Lord Christ as a head of rule, by gifts and spiritual abilities. Their nature is made one and the same by grace, their use is various by gifts. Every one is a part of the body of Christ, of the essence of it, by the same quickening, animating Spirit of grace; but one is an eye, another a hand, another a foot, in the body, by virtue of peculiar gifts: for
"unto every one of us is given grace according to the measure of the gift of Christ," <490407>Ephesians 4:7
These gifts are not saving, sanctifying graces; those were not so in themselves which made the most glorious and astonishing appearance in the world, and which were most eminently useful in the foundation of the church and propagation of the gospel, such as were those that were extraordinary and miraculous. There is something of the divine nature in
529
the least grace, that is not in the most glorious gift, which is only so. It will therefore be part of our work to show wherein the essential difference between these gifts and sanctifying graces doth consist: as also, what is their nature and use must be inquired into; for although they are not grace, yet they are that without which the church cannot subsist in the world, nor can believers be useful unto one another and the rest of mankind, unto the glory of Christ, as they ought to be. They are the "powers of the world to come;" those effectual operations of the power of Christ whereby his kingdom was erected and is preserved.
And hereby is the church-state under the new testament differenced from that under the old. There is, indeed, a great difference between their ordinances and ours; -- theirs being suited unto the dark apprehensions which they had of spiritual things; ours accommodated unto the clearer light of the gospel, more plainly and expressly representing heavenly things unto us, <581001>Hebrews 10:1. But our ordinances with their spirit would be carnal also. The principal difference lies in the administration of the Spirit for the due performance of gospel worship by virtue of these gifts, bestowed on men for that very end. Hence the whole of evangelical worship is called the "ministration of the Spirit," and thence said to be "glorious," 2<470308> Corinthians 3:8. And where they are neglected, I see not the advantage of the outward worship and ordinances of the gospel above those of the law; for although their institutions are accommodated unto that administration of grace and truth which came by Jesus Christ, yet they must lose their whole glory, force, and efficacy, if they be not dispensed and the duties of them performed by virtue of these spiritual gifts. And, therefore, no sort of men by whom they are neglected do or can content themselves with the pure and unmixed gospel institutions in these things, but do rest principally in the outward part of divine service, in things of their own finding out; for as gospel gifts are useless without attending unto gospel institutions, so gospel institutions are found to be fruitless and unsatisfactory without the attaining and exercising of gospel gifts.
Be it so, therefore, that these gifts we intend are not in themselves saving graces, yet are they not to be despised; for they are, as we shall show, the "powers of the world to come," by means whereof the kingdom of Christ is preserved, carried on, and propagated in the world. And although they
530
are not grace, yet are they the great means whereby all grace is ingenerated and exercised; and although the spiritual life of the church doth not consist in them, yet the order and edification of the church depend wholly on them. And therefore are they so frequently mentioned in the Scripture as the great privilege of the New Testament, directions being multiplied in the writings of the apostles about their nature and proper use. And we are commanded earnestly to desire and labor after them, especially those which are most useful and subservient unto edification, 1<461231> Corinthians 12:31. And as the neglect of internal saving grace, wherein the power of godliness doth consist, hath been the bane of Christian profession as to obedience, issuing in that form of it which is consistent with all manner of lusts; so the neglect of these gifts hath been the ruin of the same profession as to worship and order, which hath thereon issued in fond superstition.
The great and signal promise of the communication of these gifts is recorded, <19B818>Psalm 118:18, "Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men:" for these words are applied by the apostle unto that communication of spiritual gifts from Christ whereby the church was founded and edified, <490408>Ephesians 4:8. And whereas it is foretold in the psalm that Christ should receive gifts, -- that is, to give them unto men, as that expression is expounded by the apostle, -- so he did this by receiving of the Spirit, the proper cause and immediate author of them all, as Peter declares, <440233>Acts 2:33, "Therefore being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he hath shed forth this, which ye now see and hear," speaking of the miraculous gifts conferred on the apostles at the day of Pentecost; for these gifts are from Christ, not as God absolutely, but as mediator, in which capacity he received all from the Father in a way of free donation. Thus, therefore, he received the Spirit as the author of all spiritual gifts. And whereas all the "powers of the world to come" consisted in them, and the whole work of the building and propagation of the church depended on them, the apostles, after all the instructions they had received from Christ, whilst he conversed with them in the days of his flesh, and also after his resurrection, were commanded not to go about the great work which they had received commission for until they had received power by the coming of the Holy Ghost upon them in the communication of those gifts, <440104>Acts 1:4,8. And as they neither might nor could do any
531
thing in their peculiar work, as to the laying of the foundation of the Christian church, until they had actually received those extraordinary gifts which gave them power so, to do; so if those who undertake, in any place, degree, or orifice, to carry on the edification of the church, do not receive those more ordinary gifts which are continued unto that end, they have neither right to undertake that work, nor power to perform it in a due manner.
The things which we are to inquire into concerning these gifts are, --
I. Their name;
II. Their nature in general, and therein how they agree with and differ
from saving graces;
III. Their distinction;
IV. The particular nature of them; and,
V. Their use in the church of God.
The general name of those spiritual endowments which we intend is do>mata, -- so the apostle renders twOnT;m', <490408>Ephesians 4:8, from <19B818>Psalm 118:18, dona, gifts; that is, they are free and undeserved effects of divine bounty. In the minds of men on whom they are bestowed, they are spiritual powers and endowments with respect unto a certain end; but as to their original and principal cause, they are free, undeserved gifts. Hence the Holy Spirit, as the author of them, and with respect unto them, is called Dwrea< tou~ Qeou~, "The gift of God," <430410>John 4:10. And the effect itself is also termed Dwrea< tou~ aJgi>ou Pneum> atov, "The gift of the Holy Ghost," <441045>Acts 10:45; "The gift of God," chap. <440820>8:20; "The gift of the grace of God," <490307>Ephesians 3:7; "The gift of Christ," chap. <490407>4:7; "The heavenly gift," <580604>Hebrews 6:4; -- all expressing the freedom of their communication on the part of the Father, Son, and Spirit. And in like manner, on the same account, are they called caris> mata, -- that is, "gracious largesses," gifts proceeding from mere bounty. And therefore saving graces are also expressed by the same name in general, because they also are freely and undeservedly communicated unto us, <451128>Romans 11:28. But those gifts are frequently and almost constantly so expressed, <451206>Romans 12:6; 1<460107> Corinthians 1:7, 7:7, 12:4,9,28,30; 2<550106> Timothy 1:6;
532
1<600410> Peter 4:10. And it is absolute freedom in the bestower of them that is principally intended in this name. Hence he hath left his name as a curse unto all posterity who thought this free gift of God might be "purchased with money," <440820>Acts 8:20; a pageantry of which crime the apostate ages of the church erected, in applying the name of that sin to the purchase of benefices and dignities, whilst the gift of God was equally despised on all hands. And, indeed, this was that whereby in all ages countenance was given unto apostasy and defection from the power and truth of the gospel. The names of spiritual things were still retained, but applied to outward forms and ceremonies; which thereby were substituted insensibly into their room, to the ruin of the gospel in the minds of men. But as these gifts were not any of them to be bought, no more are they absolutely to be attained by the natural abilities and industry of any; whereby an image of them is attempted to be set up by some, but deformed and useless. They will do those things in the church by their own abilities which can never be acceptably discharged but by virtue of those free gifts which they despise; whereof we must speak more afterward. Now, the full signification of these words in our sense is peculiar unto the New Testament; for although in other authors they are used for a gift or free grant, yet they never denote the endowments or abilities of the minds of men who do receive them, which is their principal sense in the Scripture.
With respect unto their especial nature they are called pneumatika>, sometimes absolutely: 1<461201> Corinthians 12:1, Peri< de< tw~n pneumatikwn~ , "But concerning spirituals," -- that is, spiritual gifts. And so again, chap. 14:1, Zhlout~ e ta< pneumatika>, "Desire spirituals," -- that is, gifts; for so it is explained, chap. <461231>12:31, Zhlou~te ta< caris> mata ta< krei>ttona, "Covet earnestly the best gifts." Whenever, therefore, they are called pneumatika>, there caris> mata, denoting their general nature, is to be supplied; and where they are called caris> mata only, pneumatika> is to be understood, as expressing their especial difference from all others. They are neither natural nor moral, but spiritual endowments; for both their author, nature, and object, are respected herein. Their author is the Holy Spirit; their nature is spiritual; and the objects about which they are exercised are spiritual things.
Again; with respect unto the manner of their communication, they are called merismoi< tou~ Pneu>matov aJgio> u, <580204>Hebrews 2:4, "distributions,"
533
or partitions "of the Holy Ghost;" not whereof the Holy Ghost is the subject, as though he were parted or divided, as the Socinians dream on this place, but whereof he is the author, the distributions which he makes. And they are thus called divisions, partitions, or distributions, because they are of divers sorts and kinds, according as the edification of the church did require; and they were not at any time all of them given out unto any one person, at least so as that others should not be made partakers of the same sort. From the same inexhaustible treasure of bounty, grace, and power, these gifts are variously distributed unto men. And this variety, as the apostle proves, gives both ornament and advantage to the church: "If the whole body were an eye, where were the hearing?" etc., 1<461215> Corinthians 12:15-25. It is this merismo>v, this various distribution of gifts, that makes the church an organical body; and in this composure, with the peculiar uses of the members of the body, consist the harmony, beauty, and safety of the whole. Were there no more but one gift, or gifts of one sort, the whole body would be but one member; as where there is none, there is no animated body, but a dead carcass.
And this various distribution, as it is an act of the Holy Spirit, produceth diai>resin? Diare>seiv carisma>twn eijsi>, -- " There are diversities of gifts," 1<461204> Corinthians 12:4. The gifts thus distributed in the church are divers as to their sorts and kinds, one of one kind, another of another. An account hereof is given by the apostle particularly, verses 8-10, in a distinct enumeration of the sorts or kinds of them, The edification of the church is the general end of them all; but divers, distinct, different gifts are required thereunto.
These gifts being bestowed, they are variously expressed, with regard unto the nature and manner of these operations which we are enabled unto by virtue of them. So are they termed diakoni>av, "ministrations," 1<461205> Corinthians 12:5, -- that is, powers and abilities whereby some are enabled to administer spiritual things unto the benefit, advantage, and edification of others; and ejnerghm> ata, verse 6, "effectual workings" or operations, efficaciously producing the effects which they are applied unto; and lastly, they are comprised by the apostle in that expression, Faner> wsiv tou~ Pneu>matov, -- "The manifestation of the Spirit," verse 7. In and by them doth the Holy Spirit evidence and manifest his power; for the effects produced by them, and themselves in their own nature,
534
especially some of them, do evince that the Holy Spirit is in them, that they are given and wrought by him, and are the ways whereby he acts his own power and grace.
These things are spoken in the Scripture as to the name of these spiritual gifts. And it is evident that if we part with our interest and concern in them, we must part with no small portion of the New Testament; for the mention of them, directions about them, their use and abuse, do so frequently occur, that if we are not concerned in them we are not so in the gospel.
535
CHAPTER 2.
DIFFERENCES BETWEEN SPIRITUAL GIFTS AND SAVING GRACE.
THEIR nature in general, which in the next place we inquire into, will be much discovered in the consideration of those things wherein these gifts do agree with saving graces, and wherein they differ from them.
First, There are four things wherein spiritual gifts and saving graces do agree: --
1. They are, both sorts of them, the purchase of Christ for his church, the especial fruit of his mediation. We speak not of such gifts or endowments of men's minds as consist merely in the improvement of their natural faculties: such are wisdom, learning, skill in arts and sciences; which those may abound and excel in who are utter strangers to the church of Christ, and frequently they do so, to their own exaltation and contempt of others. Nor do I intend abilities for actions, moral, civil, or political; as fortitude, skill in government or rule, and the like. For although these are gifts of the power of the Spirit of God, yet they do belong unto those operations which he exerciseth in upholding or ruling of the world, or the old creation as such, whereof I have treated before. But I intend those alone which are conversant about the gospel, the things and duties of it, the administration of its ordinances, the propagation of its doctrine, and profession of its ways. And herein also I put a difference between them and all those gifts of the Spirit about sacred things which any of the people of God enjoyed under the old testament; for we speak only of those which are "powers of the world to come." Those others were suited to the economy of the old covenant, and confined with the light which God was pleased then to communicate unto his church. Unto the gospel state they were not suited, nor would be useful in it, Hence the prophets, who had the most eminent gifts, did yet all of them come short of John the Baptist, because they had not, by virtue of their gifts, that acquaintance with the person of Christ and insight into his work of mediation that he had; and yet also he came short of him that is "least in the kingdom of heaven," because his gifts were not purely evangelical. Wherefore, those gifts whereof we treat are
536
such as belong unto the kingdom of God erected in an especial manner by Jesus Christ after his ascension into heaven; for he was exalted that he might fill all things, ta< pan> ta, that is, the whole church, with these effects of his power and grace. The power, therefore, of communicating these gifts was granted unto the Lord Christ as mediator, by the Father, for the foundation and edification of his church, as it is expressed, <440233>Acts 2:33; and by them was his kingdom both set up and propagated, and is preserved in the world. These were the weapons of warfare which he furnished his disciples withal when he gave them commission to go forth and subdue the world unto the obedience of the gospel, <440104>Acts 1:4,8; and mighty were they through God unto that purpose, 2<471003> Corinthians 10:3-6. In the use and exercise of them did the gospel "run, and was glorified," to the ruin of the kingdom of Satan and darkness in the world. And that he was ever able to erect it again, under another form than that of Gentilism, as he hath done in the anti-christian apostasy of the church visible, it was from a neglect and contempt of these gifts, with their due use and improvement, When men began to neglect the attaining of these spiritual gifts, and the exercise of them, in praying, in preaching, in interpretation of the Scripture, in all the administrations and whole worship of the church, betaking themselves wholly to their own abilities and inventions, accommodated unto their ease and secular interest, it was an easy thing for Satan to erect again his kingdom, though not in the old manner, because of the light of the Scripture, which had made an impression on the minds of men which he could not obliterate. Wherefore he never attempted openly any more to set up Heathenism or Paganism, with the gods of the old world and their worship; but he insensibly raised another kingdom, which pretended some likeness unto and compliance with the letter of the word, though it came at last to be in all things expressly contrary thereunto. This was his kingdom of apostasy and darkness, under the papal antichristianism and woful degeneracy of other Christians in the world; for when men who pretend themselves intrusted with the preservation of the kingdom of Christ did willfully cast away those weapons of their warfare whereby the world was subdued unto him, and ought to have been kept in subjection by them, what else could ensue?
By these gifts, I say, doth the Lord Christ demonstrate his power and exercise his rule. External force and carnal weapons were far from his
537
thoughts, as unbecoming his absolute sovereignty over the souls of men, his infinite power and holiness. Neither did any ever betake themselves unto them in the affairs of Christ's kingdom, but either when they had utterly lost and abandoned these spiritual weapons, or did not believe that they are sufficient to maintain the interest of the gospel, though originally they were so to introduce and fix it in the world, -- that is, that although the gifts of the Holy Ghost were sufficient and effectual to bring in the truth and doctrine of the gospel against all opposition, yet are they not so to maintain it; which they may do well once more to consider. Herein, therefore, they agree with saving graces; for that they are peculiarly from Jesus Christ the mediator is confessed by all, unless it be by such as by whom all real internal grace is denied. But the sanctifying operations of the Holy Spirit, with their respect unto the Lord Christ as mediator, have been sufficiently before confirmed.
2. There is an agreement between saving graces and spiritual gifts with respect unto their immediate efficient cause. They are, both sorts of them, wrought by the power of the Holy Ghost. As to what concerneth the former, or saving grace, I have already treated of that argument at large; nor will any deny that the Holy Ghost is the author of these graces but those that deny that there are any such. That these gifts are so wrought by him is expressly declared wherever there is mention of them, in general or particular. Wherefore, when they acknowledge that there were such gifts, all confess him to be their author. By whom he is denied so to be, it is only because they deny the continuance of any such gifts in the church of God. But this is that which we shall disprove.
3. Herein also they agree, that both sorts of them are designed unto the good, benefit, ornament, and glory of the church. The church is the proper seat and subject of them, to it are they granted, and in it do they reside; for Christ is given to be the
"head over all things to the church, which is his body, the fullness of him that filleth all in all," <490122>Ephesians 1:22,23.
But this "church" falls under a double consideration: -- first, as it is believing; secondly, as it is professing. In the first respect absolutely it is invisible, and as such is the peculiar subject of saving grace. This is that church which
538
"Christ loved and gave himself for, that he might sanctify and cleanse it, and present it unto himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish," <490526>Ephesians 5:26,27.
This is the work of saving grace, and by a participation thereof do men become members of this church, and not otherwise. And hereby is the professing church quickened and enabled unto profession in an acceptable manner; for the elect receive grace unto this end in this world, that they may glorify Christ and the gospel in the exercise of it, <510106>Colossians 1:6; <431508>John 15:8. But gifts are bestowed on the professing church to render it visible in such a way as whereby God is glorified. Grace gives an invisible life to the church, gifts give it a visible profession; for hence doth the church become organical, and disposed into that order which is beautiful and comely. Where any church is organized merely by outward rules, perhaps of their own devising, and makes profession only in an attendance unto outward order, not following the leading of the Spirit in the communication of his gifts, both as to order and discharge of the duties of profession, it is but the image of a church, wanting an animating principle and form. That profession which renders a church visible according to the mind of Christ, is the orderly exercise of the spiritual gifts bestowed on it, in a conversation evidencing the invisible principle of saving grace. Now, these gifts are conferred on the church in order unto "the edification of itself in love," <490416>Ephesians 4:16, as also for the propagation of its profession in the world, as shall be declared afterward. Wherefore, both of these sorts have in general the same end, or are given by Christ unto the same purpose, -- namely, the good and benefit of the church, as they are respectively suited to promote them.
4. It may also be added, that they agree herein, that they have both the same respect unto the bounty of Christ. Hence every grace is a gift, that which is given and freely bestowed on them that have it, <401311>Matthew 13:11; <500129>Philippians 1:29. And although, on the other side, every gift be not a grace, yet, proceeding from gracious favor and bounty, they are so called, <451206>Romans 12:6; <490407>Ephesians 4:7. How, in their due exercise, they are mutually helpful and assistant unto each other, shall be declared afterward.
539
Secondly, We may consider wherein the difference lies or doth consist which is between these spiritual gifts and sanctifying graces: and this may be seen in sundry instances; as, --
1. Saving graces are karpov> , the "fruit" or fruits "of the Spirit," <480522>Galatians 5:22; <490509>Ephesians 5:9; <500111>Philippians 1:11. Now, fruits proceed from an abiding root and stock, of whose nature they do partake. There must be a "good tree" to bring forth "good fruit," <401233>Matthew 12:33. No external watering or applications unto the earth will cause it to bring forth useful fruits, unless there are roots from which they spring and are educed. The Holy Spirit is as the root unto these fruits; the root which bears them, and which they do not bear, as <451118>Romans 11:18. Therefore, in order of nature, is he given unto men before the production of any of these fruits. Thereby are they ingrafted into the olive, are made such branches in Christ, the true vine, as derive vital juice, nourishment, and fructifying virtue from him, even by the Spirit. So is he "a well of water springing up into everlasting life," <430414>John 4:14. He is a spring in believers; and all saving graces are but waters arising from that living, overflowing spring. From him, as a root or spring, as an eternal virtue, power, or principle, do all these fruits come. To this end doth he dwell in them and abide with them, according to the promise of our Lord Jesus Christ, <431417>John 14:17; <450811>Romans 8:11; 1<460316> Corinthians 3:16; whereby the Lord Christ effecteth his purpose in "ordaining his disciples to bring forth fruit" that should "remain," <431516>John 15:16. In the place of his holy residence, he worketh these effects freely, according to his own will. And there is nothing that hath the true nature of saving grace but what is so a fruit of the Spirit. We have not first these graces, and then by virtue of them receive the Spirit, (for whence should we have them of ourselves?) but the Spirit bestowed on us worketh them in us, and gives them a siritual, divine nature, in conformity unto his own.
With gifts, singly considered, it is otherwise. They are indeed works and effects, but not properly fruits of the Spirit, nor are anywhere so called. They are effects of his operation upon men, not fruits of his working in them; and, therefore, many receive these gifts who never receive the Spirit as to the principal end for which he is promised. They receive him not to sanctify and make them temples unto God; though metonymically, with respect unto his outward effects, they may be said to be made partakers of
540
him. This renders them of a different nature and kind from saving graces; for whereas there is an agreement and coincidence between them in the respects before mentioned, and whereas the seat and subject of them, -- that is, of gifts absolutely, and principally of graces also, -- is the mind, the difference of their nature proceeds from the different manner of their communication from the Holy Spirit.
2. Saving grace proceeds from, or is the effect and fruit of, electing love. This I have proved before, in our inquiry into the nature of holiness. See it directly asserted, <490103>Ephesians 1:3,4; 2<530213> Thessalonians 2:13; <440247>Acts 2:47, 13:48. Whom God graciously choosoth and designeth unto eternal life, them he prepares for it by the communication of the means which are necessary unto that end, <450828>Romans 8:28-30. Hereof sanctification, or the communication of saving grace, is comprehensive; for we are "chosen to salvation through sanctification of the Spirit," 2<530213> Thessalonians 2:13, for this is that whereby we are "made meet to be partakers of the inheritance of the saints in light," <510112>Colossians 1:12. The end of God in election is the sonship and salvation of the elect, "to the praise of the glory of his grace," <490105>Ephesians 1:5,6; and this cannot be unless his image be renewed in them in holiness or saving graces. These, therefore, he works in them, in pursuit of his eternal purpose therein. But gifts, on the other hand, which are no more but so, and where they are solitary or alone, are only the effects of a temporary election. Thus God chooseth some men unto some office in the church, or unto some work in the world. As this includeth a preferring them before or above others, or the using them when others are not used, we call it election; and in itself it is their fitting for and separation unto their office or work. And this temporary election is the cause and nile of the dispensation of gifts. So he chose Saul to be king over his people, and gave him thereon "another heart," or gifts fitting him for rule and government. So our Lord Jesus Christ chose and called at the first twelve to be his apostles, and gave unto them all alike miraculous gifts. His temporary choice of them was the ground of his communication of gifts unto them. By virtue hereof no saving graces were communicated unto them, for one of them never arrived unto a participation of them.
"Have not I," saith our Savior unto them, "chosen you twelve, and one of you is a devil?" <430670>John 6:70.
541
He had chosen them unto their office, and endowed them with extraordinary gifts for the discharge thereof; but one of them being not "chosen unto salvation before the foundation of the world," being not "ordained unto eternal life," but, on the other side, being the "son of perdition," or one certainly appointed unto destruction, or "before of old ordained unto that condemnation," he continued void of all sanctifying graces, so as, unto any acceptation with God, he was in no better condition than the devil himself, whose work he was to do. Yet was he, by virtue of this choice unto the office of apostleship for a season, endowed with the same spiritual gifts that the others were. And this distinction our Savior himself doth plainly lay down; for whereas he says, <430670>John 6:70, "Have not I chosen you twelve," -- that is, with a temporary choice unto office, -- chap. 13:18, he salth, "I speak not of you all; I know whom I have chosen," so excepting Judas from that number, as is afterward expressly declared: for the election which here he intends is that which is accompanied with an infallible ordination unto abiding fruit-bearing, chap. 15:16, that is, eternal election, wherein Judas had no interest.
And thus it is in general, and in other instances. When God chooseth any one to eternal life, he will, in pursuit of that purpose of his, communicate saving grace unto him. And although all believers have gifts also sufficient to enable them unto the discharge of their duty in their station or condition in the church, yet they do not depend on the decree of election. And where God calleth any, or chooseth any, unto an office, charge, or work in the church, he always furnisheth him with gifts suited unto the end of them. He doth not so, indeed, unto all that will take any office unto themselves; but he doth so unto all whom he calls thereunto. Yea, his call is no otherwise known but by the gifts which he communicates for the discharge of the work or office whereunto any are called. In common use, I confess, all things run contrary hereunto. Most men greatly insist on the necessity of an outward call unto the office of the ministry; and so far, no doubt, they do well, for "God is the God of order," -- that is, of his own: but whereas they limit this outward call of theirs unto certain persons, ways, modes, and ceremonies of their own, without which they will not allow that any man is rightly called unto the ministry, they do but contend to oppress the consciences of others by their power and with their inventions. But their most pernicious mistake is yet remaining. So that
542
persons have, or do receive, an outward call in their mode and way, -- which what it hath of a call in it I know not, -- they are not solicitous whether they are called of God or no: for they continually admit them unto their outward call on whom God hath bestowed no spiritual gifts to fit them for their office; whence it is as evident as if written with the beams of the sun, that he never called them thereunto. They are as watchful as they are able that God himself shall impose none on them besides their way and order, or their call; for let a man be furnished with ministerial gifts never so excellent, yet if he will not come up to their call, they will do what lies in them for ever to shut him out of the ministry. But they will impose upon God without his call every day; for if they ordain any one in their way unto an office, though he have no more of spiritual gifts than Balaam's ass, yet (if you will believe them) Christ must accept of him for a minister of his, whether he will or no. But let men dispose of things as they please, and as it seemeth good unto them, Christ hath no other order in this matter, but
"As every one hath received the gift, so let them minister, as good stewards of the manifold grace of God," 1<600410> Peter 4:10, <451206>Romans 12:6-8.
It is true that no man ought to take upon him the office of the ministry but he that is, and until he be, solemnly called and set apart thereunto by the church; but it is no less true that no church hath either rule or right so to call or set apart any one to the ministry whom Christ hath not previously called by the communication of spiritual gifts necessary to the discharge of his office. And these things must be largely insisted on afterward.
3. Saving grace is an effect of the covenant, and bestowed in the accomplishment and by virtue of the promises thereof. This hath been declared elsewhere at large, where we treated of regeneration and sanctification. All that are taken into this covenant are sanctified and made holy. There is no grace designed unto any in the eternal purpose of God, none purchased or procured by the mediation of Christ, but it is comprised in and exhibited by the promises of the covenant. Wherefore, they only who are taken into that covenant are made partakers of saving grace, and they are all so. Things are not absolutely so with respect unto spiritual
543
gifts, although they also in some sense belong unto the covenant: for the promises of the covenant are of two sorts, --
(1.) Such as belong unto the internal form and essence of it;
(2.) Such as belong unto its outward administration, -- that is, the ways and means whereby its internal grace is made effectual. Saving grace proceedeth from the former, gifts relate unto the latter; for all the promises of the plentiful effusion of the Spirit under the new testament, which are frequently applied unto him as he works and effects evangelical gifts, extraordinary and ordinary, in men, do belong unto the new covenant, -- not as unto its internal essence and form, but as unto its outward administration. And if you overthrow this distinction, that the covenant is considered either with respect unto its internal grace or its external administration, every thing in religion will be cast into confusion. Take away internal grace, as some do, and the whole is rendered a mere outside appearance; take away the outward administration, and all spiritual gifts and order thereon depending must cease. But as it is possible that some may belong unto the covenant with respect unto internal grace who are no way taken into the external administration of it, as elect infants who die before they are baptized; so it is frequent that some may belong to the covenant with respect to its outward administration, by virtue of spiritual gifts, who are not made partakers of its inward effectual grace.
4. Saving grace hath an immediate respect unto the priestly office of Jesus Christ, with the discharge thereof in his oblation and intercession. There is, I acknowledge, no gracious communication unto men that respects any one office of Christ exclusively unto the others: for his whole mediation hath an influence into all that we receive from God in a way of favor or grace; and it is his person, as vested with all his offices, that is the immediate fountain of all grace unto us: but yet something may, yea, sundry things do, peculiarly respect some one of his offices, and are the immediate effects of the virtue and efficacy thereof. So is our reconciliation and peace with God the peculiar effect of his oblation, which as a priest he offered unto God. And so in like manner is our sanctification also, wherein we are washed and cleansed from our sins in his blood, <490525>Ephesians 5:25,26; <560214>Titus 2:14. And although grace be wrought in us by the administration of the kingly power of Christ, yet it is in the pursuit of what he hath done
544
for us as a priest, and for the making of it effectual unto us; for by his kingly power he makes effectual the fruits of his oblation and intercession. But gifts proceed solely from the regal office and power of Christ. They have a remote respect unto and foundation in the death of Christ, in that they are all given and distributed unto and for the good of that church which he purchased with his own blood; but immediately they are effects only of his kingly power. Hence authority to give and dispose them is commonly placed as a consequent of his exaltation at the right hand of God, or with respect thereunto, <402818>Matthew 28:18; <440233>Acts 2:33. This the apostle declares at large, <490407>Ephesians 4:7,8,11,12. Christ being exalted at the right hand of God, all power in heaven and earth being given unto him, and he being given to be head over all things unto the church, and having for that end received the promise of the Spirit from the Father, he gives out these gifts as it seemeth good unto him. And the continuation of their communication is not the least evidence of the continuance of the exercise of his kingdom; for besides the faithful testimony of the word to that purpose, there is a threefold evidence thereof, giving us experience of it: --
(1.) His communication of saving grace in the regeneration, conversion, and sanctification of the elect; for these things he worketh immediately by his kingly power. And whilst there are any in the world savingly called and sanctified, he leaves not himself without witness as to his kingly power over all flesh, whereon he "gives eternal life unto as many as the Father hath given him," <431702>John 17:2. But this evidence is wholly invisible unto the world, neither is it capable of receiving it when tendered, because it cannot receive the Spirit, nor seeth him, nor knoweth him, <431417>John 14:17; nor are the things thereof exposed to the judgment of sense or reason, 1<460209> Corinthians 2:9, 10.
(2.) Another evidence hereof is given in the judgments that he executes in the world, and the outward protection which he affords unto his church. On both these there are evident impressions of the continued actual exercise of his divine power and authority; for in the judgments that he executes on persons and nations that either reject the gospel or persecute it, especially in some signal and uncontrollable instance, as also in the guidance, deliverance, and protection of his church, he manifests that though he was dead, yet he is alive, and hath the keys of hell and of death. But yet because he is, on the one hand, pleased to exercise great patience
545
towards many of his open, stubborn adversaries, yea, the greatest of them, suffering them to walk and prosper in their own ways; and, [on the other], to leave his church unto various trials and distresses, his power is much hid from the world at present in these dispensations.
(3.) The third evidence of the continuance of the administration of his mediatory kingdom consists in his dispensation of these spiritual gifts, which are properly the powers of the new world; for such is the nature of them and their use, such the sovereignty that appears in their distribution, such their distinction and difference from all natural endowments, that even the world cannot but take notice of them, though it violently hate and persecute them, and the church is abundantly satisfied with the sense of the power of Christ in them. Moreover, the principal end of these gifts is to enable the officers of the church unto the due administration of all the laws and ordinances of Christ unto its edification. But all these laws and ordinances, these offices and officers, he gives unto the church as the Lord over his own house, as the sole sovereign lawgiver and ruler thereof.
5. They differ as unto the event even in this world they may come unto, and ofttimes actually do so accordingly; for all gifts, the best of them, and that in the highest degree wherein they may be attained in this life, may be utterly lost or taken away. The law of their communication is, that he who improveth not that talent or measure of them which he hath received, it shall be taken from him; for whereas they are given for no other end but to trade withal, according to the several capacities and opportunities that men have in the church, or their families, or their own private exercise, if that be utterly neglected, to what end should they be left unto rust and uselessness in the minds of any? Accordingly we find it to come to pass. Some neglect them, some reject them, and from both sorts they are judicially taken away. Such we have amongst us. Some there are who had received considerable spiritual abilities for evangelical administrations, but after a while they have fallen into an outward state of things wherein, as they suppose, they shall have no advantage by them, yea, that their exercise would turn to their disadvantage, and thereon do wholly neglect them. By this means they have insensibly decayed, until they become as devoid of spiritual abilities as if they never had experience of any assistance in that kind. They can no more either pray, or speak, or
546
evidence the power of the Spirit of God in any thing unto the edification of the church.
"Their arm is dried up, and their right eye is utterly darkened," <381117>Zechariah 11:17.
And this sometimes they come to be sensible of, yea, ashamed of, and yet cannot retrieve themselves. But, for the most part, they fall into such a state as wherein the profession and use of them become, as they suppose, inconsistent with their present interest; and so they openly renounce all concernment in them. Neither, for the most part, do they stay here, but after they have rejected them in themselves, and espoused lazy, profitable, outward helps in their room, they blaspheme the Author of them in others, and declare them all to be delusions, fancies, and imaginations; and if any one hath the confidence to own the assistance of the Holy Spirit in the discharge of the duties of the gospel unto the edification of the church, he becomes unto them a scorn and reproach. These are branches cut off from the Vine, whom men gather [for the fire], or those whose miserable condition is described by the apostle, <580604>Hebrews 6:4-6. But one way or other these gifts may be utterly lost or taken away from them who have once received them, and that whether they be ordinary or extraordinary. There is no kind of them, no degree of them, that can give us any security that they shall be always continued with us, or at all beyond our diligent attendance unto their use and exercise. With saving grace it is not so. It is, indeed, subject unto various decays in us, and its thriving or flourishing in our souls depends upon and answers unto our diligent endeavor in the use of all means of holiness ordinarily, 2<610105> Peter 1:5-10; for besides that no man can have the least evidence of any thing of this grace in him if he be totally negligent in its exercise and improvement, so no man ought to expect that it will thrive or abound in him unless he constantly and diligently attend unto it, and give up himself in all things to its conduct; -- but yet, as to the continuance of it in the souls of the elect, as to the life and being of its principle, and its principal effect in habitual conformity unto God and his will, it is secured in the covenant of grace.
6. On whomsoever saving grace is bestowed, it is so firstly and principally for himself and his own good. It is a fruit of the especial love and kindness of God unto his own soul, <243103>Jeremiah 31:3. This both the
547
nature and all the ends of it do declare; for it is given unto us to renew the image of God in us, to make us like unto him, to restore our nature, enable us unto obedience, and to make us meet for the inheritance of the saints in light. But yet we must take heed that we think not that grace is bestowed on any merely for themselves; for, indeed, it is that wherein God designeth a good unto all: "Vir bonus commune bonum," -- "A good man is a good to all;" <330507>Micah 5:7. And, therefore, God in the communication of saving grace unto any hath a threefold respect unto others, which it is the duty of them that receive it diligently to consider and attend unto: --
(1.) He intends to give an example by it of what is his will, and what he approveth of; and, therefore, he requires of them in whom it is such fruits in holy obedience as may express the example of a holy life in the world, according to the will of God and unto his glory. Hereby doth he further the salvation of the elect, 1<600301> Peter 3:1, 2; 1<460716> Corinthians 7:16; convince the unbelieving world at present, 1<600212> Peter 2:12,15, 3:16; and condemn it hereafter, <581107>Hebrews 11:7; and himself is glorified, <400516>Matthew 5:16. Let no man, therefore, think that because grace is firstly and principally given him for himself and his own spiritual advantage, he must not account for it also with respect unto those other designs of God; yea, he who, in the exercise of what he esteems grace, hath respect only unto himself, gives an evidence that he never had any that was genuine and of the right kind.
(2.) Fruitfulness unto the benefiting of others is hence also expected. Holy obedience, the effect of saving grace, is frequently expressed in the Scripture by fruits and fruitfulness. See <510110>Colossians 1:10. And these fruits, or the things which others are to feed upon and to be sustained by, are to be born by the plants of the Lord, the trees of righteousness. The fruits of love, charity, bounty, mercy, wisdom, are those whereby grace is rendered useful in the world, and is taken notice of as that which is lovely and desirable, <490210>Ephesians 2:10.
(3.) God requires that by the exercise of grace the doctrine of the gospel be adorned and propagated. This doctrine is from God; our profession is our avowing of it so to be. What it is the world knows not, but takes its measure of it from what it observes in them by whom it is professed. And it is the unprofitable, flagitious lives of Christians that have almost thrust the gospel out of the world with contempt. But the care that it be
548
adorned, that it be glorified, is committed of God unto every one on whom he bestows the least of saving grace; and this is to be done only by the guidance of a holy conversation in conformity thereunto. And many other such blessed ends there are, wherein God hath respect unto the good and advantage of other men in the collation of saving grace upon any. And if gracious persons are not more useful than others in all things that may have a real benefit in them unto mankind, it is their sin and shame. But yet, after all, grace is principally and in the first place given unto men for themselves, their own good and spiritual advantage, out of love to their souls, and in order unto their eternal blessedness; all other effects are but secondary ends of it. But as unto these spiritual gifts it is quite otherwise. They are not in the first place bestowed on any for their own sakes or their own good, but for the good and benefit of others. So the apostle expressly declares, 1<461207> Corinthians 12:7, "The manifestation of the Spirit is given to every man to profit withal." These gifts, whereby the Spirit evidenceth and manifesteth his power, are bestowed on men for this very end, that they may profit and benefit others in their edification; and yet, also, where they are duly improved, they tend much to the spiritual advantage of them on whom they are bestowed, as we shall see afterward. Wherefore, as grace is primarily given unto us for ourselves, and secondarily for the good of others; so gifts are bestowed in the first place for the edification of others, and secondly for our own spiritual advantage also.
7. The principal difference between them is in their nature and kind, discovering itself in the different subjects, operations, and effects; for those already insisted on are principally from external causes and considerations. And, --
(1.) As to the different subjects of them, spiritual gifts are placed and seated in the mind or understanding only; whether they are ordinary or extraordinary, they have no other hold or residence in the soul. And they are in the mind as it is notional and theoretical, rather than as it is practical. They are intellectual abilities, and no more. I speak of them which have any residence in us; for some gifts, as miracles and tongues, consisted only in a transient operation of an extraordinary power. Of all others, illumination is the foundation, and spiritual light their matter. So the apostle declares in his order of expression, <580604>Hebrews 6:4. The will,
549
and the affections, and the conscience are unconcerned in them, Wherefore, they change not the heart with power, although they may reform the life by the efficacy of light. And although God doth not ordinarily bestow them on flagitious persons, nor continue them with such as after the reception of them become flagitious, yet they may be in those who are unrenewed, and have nothing in them to preserve men absolutely from the worst of sins. But saving grace possesseth the whole soul; men are thereby sanctified throughout, in the whole "spirit and soul and body," 1<520523> Thessalonians 5:23, as hath been at large declared. Not only is the mind savingly enlightened, but there is a principle of spiritual life infused into the whole soul, enabling it in all its powers and faculties to act obedientially unto God, whose nature hath been fully explained elsewhere. Hence, --
(2.) They differ in their operations: for grace changeth and transformeth the whole soul into its own nature, <231106>Isaiah 11:6-8; <450617>Romans 6:17, 12:2; 2<470318> Corinthians 3:18. It is a new, a divine nature unto the soul, and is in it a habit disposing, inclining, and enabling of it unto obedience. It acts itself in faith, love, and holiness in all things. But gifts of themselves have not this power nor these operations. They may and do, in those who are possessed of them in and under their exercise, make great impression on their own affections, but they change not the heart, they renew not the mind, they transform not the soul into the image of God. Hence, where grace is predominant, every notion of light and truth which is communicated unto the mind is immediately turned into practice, by having the whole soul cast into the mould of it; where only gifts bear away, the use of it in duties unto edification is best, whereunto it is designed.
(3.) As to effects or consequents, the great difference is that on the part of Christ; Christ doth thereby dwell and reside in our hearts, when concerning many of those who have been made partakers of these other spiritual endowments, he will say, "Depart from me, I never knew you," which he will not say of any one whose soul he hath inhabited.
These are some of the principal agreements and differences between saving graces and spiritual gifts, both sorts of them being wrought in believers by "that one and the self-same Spirit, which divideth to every
550
one severally as he will." And for a close of this discourse I shall only add, that where these graces and gifts, in any eminency or good degree, are bestowed on the same persons, they are exceedingly helpful unto each other. A soul sanctified by saving grace is the only proper soil for gifts to flourish in. Grace influenceth gifts unto a due-exercise, prevents their abuse, stirs them up unto proper occasions, keeps them from being a matter of pride or contention, and subordinates them in all things unto the glory of God. When the actings of grace and gifts are inseparable, as when in prayer the Spirit is a Spirit of grace and supplication, the grace and gift of it working together, when utterance in other duties is always accompanied with faith and love, then is God glorified and our own salvation promoted. Then have edifying gifts a beauty and lustre upon them, and generally are most successful, when they are clothed and adorned with humility, meekness, a reverence of God, and compassion for the souls of men; yea, when there is no evidence, no manifestation of their being accompanied with these and the like graces, they are but as a parable or wise saying in the mouth of a fool. Gifts, on the other side, excite and stir up grace unto its proper exercise and operation. How often is faith, love, and delight in God, excited and drawn forth unto especial exercise in believers by the use of their own gifts!
And thus much may suffice as to the nature of these gifts in general; we next consider them under their most general distributions,
551
CHAPTER 3.
OF GIFTS AND OFFICES EXTRAORDINARY; AND FIRST OF OFFICES.
THE spiritual gifts whereof we treat respect either powers and duties in the church, or duties only. Gifts that respect powers and duties are of two sorts, or there have been, or are at any time, two sorts of such powers and duties, the first whereof was extraordinary, the latter ordinary, and consequently the gifts subservient unto them must be of two sorts also; which must farther be cleared.
Wherever power is given by Christ unto his churches, and duties are required in the execution of that power, unto the ends of his spiritual kingdom, to be performed by virtue thereof, there is an office in the church; for an ecclesiastical office is an especial power given by Christ unto any person or persons for the performance of especial duties belonging unto the edification of the church in an especial manner. And these offices have been of two sorts; -- first, extraordinary; secondly, ordinary. Some seem to deny that there was ever any such thing as extraordinary power or extraordinary offices in the church, for they do provide successors unto all who are pleaded to have been of that kind; and those such as, look how far short they come of them in other things, do exceed them in power and rule. I shall not contend about words, and shall therefore only inquire what it was that constituted them to be officers of Christ in his church whom thence we call extraordinary; and then, if others can duly lay claim unto them, they may be allowed to pass for their successors.
There are four things which constitute an extraordinary officer in the church of God, and consequently are required in and do constitute an extraordinary office: --
1. An extraordinary call unto an office, such as none other has or can have, by virtue of any law, order, or constitution whatever.
2. An extraordinary power communicated unto persons so called, enabling them to act what they are so called unto, wherein the essence of any office doth consist.
552
3. Extraordinary gifts for the exercise and discharge of that power.
4. Extraordinary employment as to its extent and measure, requiring extraordinary labor, travail, zeal, and self-denial. All these do and must concur in that office and unto those offices which we call extraordinary.
Thus was it with the apostles, prophets, and evangelists at the first, which were all extraordinary teaching officers in the church, and all that ever were so, 1<461228> Corinthians 12:28; <490411>Ephesians 4:11. Besides these, there were, at the first planting of the church, persons endued with extraordinary gifts, as of miracles, healing, and tongues, which did not of themselves constitute them ofcers, but do belong to the second head of gifts, which concern duties only. Howbeit these gifts were always most eminently bestowed on them who were called unto the extraordinary offices mentioned: 1<461418> Corinthians 14:18, "I thank my God, I speak with tongues more than ye all." They had the same gift some of them, but the apostle had it in a more eminent degree. See <401008>Matthew 10:8. And we may treat briefly in our passage of these several sorts of extraordinary officers: --
FIRST, [As] for the apostles, they had a double call, mission, and commission, or a twofold apostleship. Their first call was unto a subserviency unto the personal ministry of Jesus Christ; for he was a
"minister of the circumcision for the truth of God, to confirm the promises made unto the fathers," <451508>Romans 15:8.
In the discharge of this his personal ministry, it was necessary that he should have peculiar servants and officers under him, to prepare his way and work, and to attend him therein. So
"he ordained twelve, that they should be with him, and that he might send them forth to preach," <410314>Mark 3:14.
This was the substance of their first call and work, -- namely, to attend the presence of Christ, and to go forth to preach as he gave them order. Hence because he was in his own person, as to his prophetical office, the "minister only of the circumcision," being therein, according to all the promises, sent only to the "lost sheep of the house of Israel," he confined those who were to be thus assistant unto him in that his especial work and
553
ministry, and whilst they were so, unto the same persons and people, expressly prohibiting them to extend their line or measure any farther.
"Go not," saith he, "into the way of the Gentiles, and into any city of the Samaritans enter ye not: but go rather to the lost sheep of the house of Israel," <401005>Matthew 10:5.
This "rather" was absolutely exclusive of the others during his personal ministry, and afterward included only the pre-eminence of the Israelites, that they were to have the gospel offered unto them in the first place:
"It was necessary that the word of God should first have been spoken to you," Acts. 13:46.
And this, it may be, occasioned that difference which was after. ward among them, whether their ministry extended unto the Gentiles or no; as we may see, Acts 10 and 11. But whereas our Savior, in that commission by virtue whereof they were to act after his resurrection, had extended their office and power expressly to "all nations," <402819>Matthew 28:19, or to "every creature in all the world," <411615>Mark 16:15, a man would wonder whence that uncertainty should arise. I am persuaded that God suffered it so to be that the calling of the Gentiles might be more signalized, or made more eminent thereby; for whereas this was the great "mystery which in other ages was not made known," but "hid in God," namely, "that the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ" (that is, of the promise made unto Abraham) "by the gospel," <490303>Ephesians 3:3, 5-11, it being now to be laid open and displayed, he would by their hesitation about it have it searched into, examined, tried, and proved, that the faith of the church might never be shaken about it in after ages. And, in like manner, when God at any time suffereth differences and doubts about the truth or his worship to arise in the church, he doth it for holy ends, although for the present we may not be able to discover them. But this ministry of the apostles, with its powers and duties, this apostleship, which extended only unto the church of the Jews, ceased at the death of Christ, or at the end of his own personal ministry in this world; nor can any, I suppose, pretend unto a succession to them therein. Who or what peculiar instruments he will use and employ for the final recovery of that miserable, lost people, whether he will do it by an ordinary or an extraordinary ministry, by gifts
554
miraculous, or by the naked efficacy of the gospel, is known only in his own holy wisdom and counsel. The conjectures of men about these things are vain and fruitless; for although the promises under the Old Testament for the calling of the Gentiles were far more clear and numerous than those which remain concerning the recalling of the Jews, yet because the manner, way, and all other circumstances, were obscured, the whole is called a mystery hid in God from all the former ages of the church. Much more, therefore, may the way and manner of the recalling of the Jews be esteemed a hidden mystery; as indeed it is, notwithstanding the dreams and conjectures of too many.
But these same apostles, the same individual persons, Judas only excepted, had another call, unto that office of apostleship which had respect unto the whole work and interest of Christ in the world. They were now to be made princes in all lands, rulers, leaders in spiritual things of all the inhabitants of the earth, <194516>Psalm 45:16. And to make this call the more conspicuous and evident, as also because it includes in it the institution and nature of the office itself whereunto they were called, our blessed Savior proceedeth in it by sundry degrees; for, --
1. He gave unto them a promise of power for their office, or office-power, <401619>Matthew 16:19. So he promised unto them, in the person of Peter, the "keys of the kingdom of heaven," or a power of spiritual binding and loosing of sinners, of remitting or retaining sin, by the doctrine of the gospel, <401818>Matthew 18:18; <432023>John 20:23.
2. He actually collated a right unto that power upon them, expressed by an outward pledge: <432021>John 20:21-23,
"Then said Jesus to them again, Peace be unto you: as my Father hath sent me, even so send I you. And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost: whose soever sins ye remit, they are remitted unto them; and whose soever sins ye retain, they are retained."
And this communication of the Holy Ghost was such as gave them a peculiar right and title unto their office, but not a right and power unto its exercise.
555
3. He sealed, as it were, their commission which they had for the discharge of their office, containing the whole warranty they had to enter upon the world, and subdue it unto the obedience of the gospel: <402818>Matthew 28:1820, "Go teach, baptize, command." But yet,
4. All these things did not absolutely give them a present power for the exercise of that office whereunto they were called, or at least a limitation was put for a season upon it; for under all this provision and furniture, they are commanded to stay at Jerusalem, and not address themselves unto the discharge of their office, until that were fulfilled which gave it its completeness and perfection, <440104>Acts 1:4, 8. Wherefore it is said, that after his ascension into heaven, he "gave some to be apostles," <490408>Ephesians 4:8, 11. He gave not any completely to be apostles until then. He had before appointed the office, designed the persons, given them their commission, with the visible pledge of the power they should afterward receive; but there yet remained the communication of extraordinary gifts unto them, to enable them unto the discharge of their office. And this was that which, after the ascension of Christ, they received on the day of Pentecost, as it is related, Acts 2. And this was so essentially necessary unto their office that the Lord Christ is said therein to give some to be apostles; for without these gifts they were not so, nor could discharge that office unto his honor and glory. And these things all concurred to the constitution of this office, with the call of any persons to the discharge of it. The office itself was instituted by Christ, the designation and call of the persons unto this office was an immediate act of Christ; so also was their commission and power, and the extraordinary gifts which he endowed them withal. And whereas the Lord Christ is said to give this office and these officers after his ascension, -- namely, in the communication of the gifts of the Holy Ghost unto those officers for the discharge of that office, -- it is evident that all office-power depends on the communication of gifts, whether extraordinary or ordinary. But where any of these is wanting, there is no apostle, nor any successor of one apostle. Therefore, when Paul was afterward added unto the twelve in the same power and office, he was careful to declare how he received both call, commission, and power immediately from Jesus Christ:
556
"Paul an apostle, not of men, neither by man, but by Jesus Christ, and God the Father, who raised him from the dead," <480101>Galatians 1:1;
whereas those who pretend to be their successors, if they will speak the truth, must say that they are what they are neither of Jesus Christ nor God the Father, but of men and by man. However, they neither dare nor will pretend so to be of God and Christ as not to be called by the ministry of man, which evacuates the pretense of succession in this office.
SECONDLY, Furthermore; unto the office described there belong the measure and extent of its power objectively, and the power itself intensively or subjectively. For the first, the object of apostolical power was twofold: --
1. The world to be converted;
2. The churches gathered of those that were converted, whether Jews or Gentiles.
1. For the first, their commission extended to all the world; and every apostle had right, power, and authority to "preach the gospel to every creature under heaven," as he had opportunity so to do, <402818>Matthew 28:18-20; <411615>Mark 16:15; <451014>Romans 10:14-18. Now, whereas it was impossible that any one person should pass through the whole world in the pursuit of this right and power; and whereas, for that cause, our Lord had ordained twelve to that purpose, that the work might the more effectually be carried on by their endeavors, it is highly probable that they did by agreement distribute the nations into certain lots and portions, which they singly took upon them to instruct. So there was an agreement between Paul on the one hand with Barnabas, and Peter, James, and John, on the other, that they should go to the Gentiles, and the other take more especial care of the Jews, <480207>Galatians 2:7-9. And the same apostle afterward designed, to avoid the line or allotment of others, to preach the gospel where the people were not allotted unto the especial charge of any other, 2<471016> Corinthians 10:16. But yet this was not so appointed as if their power was limited thereby, or that any of them came short in his apostolical power in any other place in the world, as well as that wherein for conveniency he particularly exercised his ministry; for the power of
557
every one still equally extended unto all nations, although they could not always exercise it in all places alike. Nor did that express agreement that was between Peter and Paul, about the Gentiles and the Circumcision, discharge them of their duty, that the one should have more regard unto the Circumcision or the other unto the Gentiles, nor did it limit their power or bound their apostolical authority, but only directed the exercise of it as unto the principal intention and design. Wherefore, as to the right and authority of preaching the gospel and converting persons unto the faith, the whole world fell equally under the care, and was in the commission of every apostle, although they applied themselves unto the discharge of this work in particular according to their own wisdom and choice, under the guidance and disposal of the providence of God. And, as I will not deny but that it is the duty of every Christian, and much more of every minister of the gospel, to promote the knowledge of Christ unto all mankind, as they have opportunities and advantages so to do; yet I must say, if there be any who pretend to be successors of the apostles as to the extent of their office-power unto all nations, notwithstanding whatever they may pretend of such an agreement to take up with a portion accommodated unto their ease and interest, whilst so many nations of the earth lie unattempted as to the preaching of the gospel, they will one day be found transgressors of their own profession, and will be dealt withal accordingly.
2. Out of the world, by the preaching of the gospel, persons were called, converted, and thereon gathered into holy societies or churches, for the celebration of gospel-worship and their own mutual edification. All these churches, wherever they were called and planted in the whole world, were equally under the authority of every apostle. Where any church was called and planted by any particular apostle, there was a peculiar relation between him and them, and so a peculiar mutual care and love; nor could it otherwise be. So the apostle Paul pleads an especial interest in the Corinthians and others, unto whom he had been a spiritual father in their conversion, and the instrument of forming Christ in them. Such churches, therefore, as were of their own peculiar calling and planting, it is probable they did every one take care of in a peculiar manner. But yet no limitation of the apostolical power ensued hereon. Every apostle had still the care of all the churches on him, and apostolical authority in every church in the
558
world equally, which he might exercise as occasion did require. Thus Paul affirmeth that the "care of all the churches came upon him daily," 2<471128> Corinthians 11:28; and it was the crime of Diotrephes, for which he is branded, that he opposed the apostolical power of John in that church where probably he was the teacher, 3 John 9, 10. But what power, now, over all churches, or authority in all churches, some may fancy or claim to themselves, I know not; but it were to be wished that men would reckon that care and labor are as extensive in this case as power and authority.
Secondly, Again, the power of this extraordinary office may be considered intensively or formally what it was; and this, in one word, was all the power that the Lord Christ hath given or thought meet to make use of for the edification of the church. I shall give a brief description of it in some few general instances: --
1. It was a power of administering all the ordinances of Christ in the way and manner of his appointment. Every apostle in all places had power to preach the word, to administer the sacraments, to ordain elders, and to do whatever else belonged unto the worship of the gospel. But yet they had not power to do any of these things any otherwise but as the Lord Christ had appointed them to be done. They could not baptize any but believers and their seed, <440836>Acts 8:36-38, 16:15. They could not administer the Lord's supper to any but the church and in the church, 1<461016> Corinthians 10:16, 17, 11:17-34. They could not ordain elders but by the suffrage and election of the people, <441423>Acts 14:23. Those, indeed, who pretend to be their successors plead for such a right in themselves unto some, if not all, gospel administrations, as that they may take liberty to dispose of them at their pleasure, by their sole authority, without any regard unto the rule of all holy duties in particular.
2. It was a power of executing all the laws of Christ, with the penalties annexed unto their disobedience. "We have," saith the apostle, "in a readiness wherewith to revenge all disobedience," 2<471006> Corinthians 10:6. And this principally consisted in the power of excommunication, or the judiciary excision of any person or persons from the society of the faithful and visible body of Christ in the world. Now, although this power were absolutely in each apostle towards all offenders in every church, -- whence Paul affirms that he had himself "delivered Hymeneus and
559
Alexander unto Satan," 1<540120> Timothy 1:20, -- yet did they not exercise this power without the concurrence and consent of the church from whence an of- fender was to be cut off: because that was the mind of Christ, and that which the nature of the ordinance did require, 1<460503> Corinthians 5:3-5. 3. Their whole power was spiritual, and not carnal. It respected the souls, minds, and consciences of men alone as its object, and not their bodies, or goods, or liberties in this world. Those extraordinary instances of Ananias and Sapphira in their sudden death, of Elymas in his blindness, were only miraculous operations of God in testifying against their sin, and proceeded not from any apostolical power in the discharge of their office. But as unto that kind of power which now hath devoured all other appearances of church authority, and in the sense of the most is only significant, -- namely, to fine, punish, imprison, banish, kill and destroy men and women, Christians, believers, persons of an unblamable, useful conversation, with the worst of carnal weapons and savage cruelty of mind, -- as they were never intrusted with it nor any thing of the like kind, so they have sufficiently manifested how their holy souls, did abhor the thoughts of such antichristian power and practices, though in others the mystery of iniquity began to work in their days.
The ministry of the seventy, also, which the Lord Christ sent forth afterward, to "go two and two before his face into every city and place, whither he himself would come," <421001>Luke 10:1-3, was in like manner temporary; that is, it was subservient and commensurate unto his own personal ministry in the flesh. These are commonly called evangelists from the general nature of their work, but were not those extraordinary officers which were afterward in the Christian church under that title and appellation. But there was some analogy and proportion between the one and the other; for as these first seventy seem to have had an inferior work, and subordinate unto that of the twelve in their ministry unto the church of the Jews, during the time of the Lord Christ's converse among them, so those evangelists that afterward were appointed were subordinate unto them in their evangelical apostleship. And these also, as they were immediately called unto their employment by the Lord Jesus, so their work being extraordinary, they were endued with extraordinary gifts of the Holy Ghost, as verses 9, 17, 19.
560
In the gospel church-state there were evangelists also, as they are mentioned, <490411>Ephesians 4:11; <442108>Acts 21:8; 2<550405> Timothy 4:5; -- gospellers, preachers of the gospel, distinct from the ordinary teachers of the churches Things, I confess, are but obscurely delivered concerning this sort of men in Scripture, their office being not designed unto a continuance. Probably the institution of it was traduced from the temporary ministry of the seventy before mentioned. That they were the same persons continued in their first office, as the apostles were, is uncertain and improbable, (though it be not [improbable] that some of them might be called thereunto); as Philip, and Timothy, and Titus, were evangelists that were not of that first number. Their especial call is not mentioned, nor their number anywhere intimated. That their call was extraordinary is hence apparent, in that no rules are anywhere given or prescribed about their choice or ordination, no qualification of their persons expressed, nor any direction given the church as to its future proceeding about them, no more than about new or other apostles. They seem to have been called by the apostles, by the direction of a spirit of prophecy or immediate revelation from Christ. So it is said of Timothy, who is expressly called an evangelist, 2<550405> Timothy 4:5, that he received that gift "by prophecy," 1<540414> Timothy 4:14, that is, the gift of the office, -- as when Christ ascended, he "gave gifts unto men, some to be evangelists,'' <490408>Ephesians 4:8, 11, -- for this way did the Holy Ghost design men unto extraordinary offices and employments, Acts. 13:1-3. And when they were so designed by prophecy, or immediate revelation from Christ by the Holy Ghost, then the church in compliance therewith, both "prayed for them" and "laid their hands on them." So when the Holy Ghost had revealed his choosing of Paul and Barnabas unto an especial work, the prophets and teachers of the church of Antioch, where they then were, "fasted and prayed, and laid their hands on them," so sending them away, <441303>Acts 13:3. And when Timothy was called to be an evangelist by especial revelation or prophecy, the apostle laid his hands on him, whereby he received the Holy Ghost in his extraordinary gifts: "The gift of God, which is in thee by the putting on of my hands," 2<550106> Timothy 1:6. And as it was usual with him to join others with himself in those epistles which he wrote by immediate divine inspiration, so in this act of laying his hands on an evangelist, as a sign of the communication of extraordinary gifts, he joined the ordinary presbytery of the church with him that were present in the place where he
561
was so called. It is evident, therefore, that both their call and their gifts were extraordinary, and therefore so also was their office: for although men who have only an ordinary call to office may have extraordinary gifts, and many had so in primitive times; and although some might have extraordinary gifts who were never called unto office at all, as some of those who spake with tongues and wrought miracles, -- yet where there is a concurrence of an extraordinary call and extraordinary gifts, there the office is extraordinary.
The power that these officers in the church were intrusted with was extraordinary; for this is a certain consequent of an extraordinary call and extraordinary gifts. And this power respected all churches in the world equally, yea, and all persons, as the apostles also did. But whereas their ministry was subordinate unto that of the apostles, they were by them guided as to the particular places wherein they were to exercise their power and discharge their office for a season. This is evident from Paul's disposal of Titus as to his work and time, <560105>Titus 1:5, 3:12. But yet their power did at no time depend on their relation unto any particular place or church, nor were they ever ordained to any one place or see more than another, but the extent of their employment was every way as large as that of the apostles, both as to the world and as to the churches; only in their present particular disposal of themselves, they were, as it is probable, for the most part under the guidance of the apostles, although sometimes they had particular revelations and directions from the Holy Ghost, or by the ministry of angels, for their especial employment, as Philip had, <440826>Acts 8:26.
And as for their work, it may be reduced unto three heads: --
1. To preach the gospel in all places and unto all persons, as they had occasion. So Philip went down to Samaria and "preached Christ," <440805>Acts 8:5. And when the apostle Paul chargeth Timothy to "do the work of an evangelist," 2<550405> Timothy 4:5, he prescribes unto him "preaching the word in season and out of season," verse 2. And whereas this was incumbent in like manner on the ordinary teachers of every church, the teaching of these evangelists differed from theirs in two things: --
(1.) In the extent of their work, which, as we showed before, was equal unto that of the apostles; whereas ordinary bishops, pastors, or teachers,
562
were to feed, teach, and take care of the especial flocks only which they were set over, <442017>Acts 20:17, 28; 1<600502> Peter 5:2.
(2.) They were obliged to labor in their work in a more than ordinary manner, as it should seem from 2<550402> Timothy 4:2, 5.
2. The second part of their work was to confirm the doctrine of the gospel by miraculous operations, as occasion did require. So Philip the evangelist wrought many miracles of sundry sorts at Samaria, in the confirmation of the doctrine which he taught, <440806>Acts 8:6, 7, 13. And, in like manner, there is no question but that the rest of the evangelists had the power or gift of miraculous operations, to be exercised as occasion did require, and as they were guided by the Holy Ghost.
3. They were employed in the settling and completing of those churches whose foundations were laid by the apostles; for whereas they had the great work upon them of "preaching the gospel unto all nations," they could not continue long or reside in any one place or church. And yet when persons were newly converted to the faith, and disposed only into an imperfect order, without any especial peculiar officers, guides, or rulers of their own, it was not safe leaving them unto themselves, lest they should be too much at a loss as to gospel order and worship. Wherefore, in such places where any churches were planted but not completed, nor would the design of the apostles suffer them to continue any longer there, they left these evangelists among them for a season, who had power, by virtue of their office, to dispose of things in the churches until they came unto completeness and perfection. When this end was attained, and the churches were settled under ordinary elders of their own, the evangelists removed unto other places, according as they were directed or disposed. These things are evident from the instructions given by Paul unto Timothy and Titus, which have all of them respect unto this order.
Some there are who plead for the continuance of this office, -- some in express terms and under the same name; others for successors unto them at least in that part of their work which consisteth in power over many churches. Some say that bishops succeed to the apostles, and presbyters unto those evangelists; but this is scarce defensible in any tolerable manner by them whose interest it is to defend it, for Timothy, whom they would have to be a bishop, is expressly called an evangelist. That which is
563
pleaded with most probability for their continuance is the necessity of the work wherein they were employed, in the rule and settlement of the churches. But the truth is, if their whole work as before described be consulted, as none can perform some parts of it, so it may be very few would over-earnestly press after a participation of their office; for to preach the word continually, and that with a peculiar labor and travail, and to move up and down according as the necessity of the edification of the churches doth require, doing nothing in them but according to the rule and appointment of Christ, are things that not many will earnestly covet to be engaged in. But there is an apprehension that there was something more than ordinary Power belonging unto this office, -- that those who enjoyed it were not obliged always to labor in any particular church, but had the rule of many churches committed unto them. Now, whereas this power is apt to draw other desirable things unto it, or carry them along with it, this is that which some pretend a succession unto. Though they are neither called like them, nor gifted like them, nor labor like them, nor have the same object of their employment, much less the same power of extraordinary operations with them, yet as to the rule over sundry churches they must needs be their successors! I shall, therefore, briefly do these two things: --
1. Show that there are no such officers as these evangelists continued by the will of Christ in the ordinary state and course of the church;
2. That there is no need of their continuance from any work applied unto them.
1. And,
(1.) The things that are essential unto the office of an evagelist are unattainable at present unto the church; for where no command, no rule, no authority, no directions, are given for the calling of any officer, there that office must cease, as doth that of the apostles, who could not be called but by Jesus Christ. What is required unto the call of an evangelist was before declared; and unless it can be manifested, either by institution or example, how any one may be otherwise called unto that office, no such office can be continued, for a call by prophecy or immediate revelation none now will pretend unto, and other call the evangelists of old had none.
564
Nor is there in the Scripture the least mention of the call or appointment of any one to be an ecclesiastical officer in an ordinary stated church, but with relation unto that church whereof he was, or was to be, an officer. But an evangelist, as such, was not especially related unto any one church more than another, though, as the apostles themselves, they might for a time attend unto the work in one place or church rather or more than another. Wherefore, without a call from the Holy Ghost, either immediate by prophecy and revelation, or by the direction of persons infallibly inspired, as the apostles were, none can be called to be evangelists, nor yet to succeed them under any other name in that office. Wherefore, the primitive church after the apostles' time never once took upon them to constitute or ordain an evangelist, as knowing it a thing beyond their rule and out of their power. Men may invade an office when they please, but unless they be called unto it, they must account for their usurpation. And as for those who have erected an office in the church, or an episcopacy, principally if not solely out of what is ascribed unto these evangelists, namely, to Timothy and Titus, they may be farther attended unto in their claim when they lay the least pretense unto the whole of what is ascribed unto them. But this "doing the work of an evangelist" is that which few men care for or delight in; only their power and authority, in a new kind of ma-nagery, many would willingly possess themselves of.
(2.) The evangelists we read of had extraordinary gifts of the Holy Spirit, without which they could not warrantably undertake their office. This we have manifested before. Now, these extraordinary gifts, differing not only in degree but in kind from all those of the ordinary ministry of the church, are not at present by any pretended unto; and if any should make such a pretense, it would be an easy matter to convince them of their folly. But without these gifts, men must content themselves with such offices in the church as are stated with respect unto every particular congregation, <441423>Acts 14:23, 20:28; <560105>Titus 1:5; 1<600501> Peter 5:1,2; <500101>Philippians 1:1.
Some, indeed, seem not satisfied whether to derive their claim from Timothy and Titus as evangelists, or from the bishops that were ordained by them or described unto them. But whereas those bishops were no other but elders of particular churches, as is evident, beyond a modest denial, from <442028>Acts 20:28; <500101>Philippians 1:1; 1<540301> Timothy 3:1, 2, 8; <560105>Titus 1:5-9: so certainly they cannot be of both sorts, the one being apparently
565
superior unto the other. If they are such bishops as Titus and Timothy ordained, it is well enough known both what is their office, their work, and their duty; if such as they pretend Timothy and Titus to be, they must manifest it in the like call, gifts, and employment, as they had. For, --
(3.) There are not any now who do pretend unto their principal employment by virtue of office, nor can so do; for it is certain that the principal work of the evangelists was to go up and down, from one place and nation unto another, to preach the gospel unto Jews and Gentiles as yet unconverted, and their commission unto this purpose was as large and extensive as that of the apostles. But who shall now empower any one hereunto? What church, what persons, have received authority to ordain any one to be such an evangelist? or what rules or directions are given as to their qualifications, power, or duty, or how they should be so ordained? It is true, those who are ordained ministers of the gospel, and others also that are the disciples of Christ, may and ought to preach the gospel to unconverted persons and nations as they have opportunity, and are particularly guided by the providence of God; but that any church or person has power or authority to ordain a person unto this office and work cannot be proved.
2. Lastly, The continuance of the employment as unto the settling of new planted churches is no way necessary; for every church, being planted and settled, is intrusted with power for its own preservation and continuance in due order according to the mind of Christ, and is enabled to do all those things in itself which at first were done under the guidance of the evangelists, nor can any one instance be given wherein they are defective. And where any church was called and gathered in the name of Christ, which had some things yet wanting unto its perfection and complete order, which the evangelists were to finish and settle, they did it not hut in and by the power of the church itself, only presiding and directing in the things to be done. And if any churches, through their own default, have lost that order and power which they were once established in, as they shall never want power in themselves to recover their pristine estate and condition, who will attend unto their duty according unto rule to that purpose, so this would rather prove a necessity of raising up new evangelists, of a new extraordinary ministry, on the defection of churches, than the continuance of them in the church rightly stated and settled.
566
Besides these evangelists there were prophets also, who had a temporary, extraordinary ministry in the church. Their grant from Christ, or institution in the church, is mentioned 1<461228> Corinthians 12:28, <490411>Ephesians 4:11; and the exercise of their ministry is declared, <441301>Acts 13:1, 2. But the names of prophets and prophecy are used variously in the New Testament: for, --
1. Sometimes an extraordinary office and extraordinary gifts are signified by them; and,
2. Sometimes extraordinary gifts only; and,
3. Sometimes an ordinary office with ordinary gifts, and sometimes ordinary gifts only. And unto one of these heads may the use of the word be everywhere reduced.
1. In the places mentioned, extraordinary officers endued with extraordinary gifts are intended; for they are said to be "set in the church," and are placed in the second rank of officers, next to the apostles, "first apostles, secondarily prophets," 1<461228> Corinthians 12:28, between them and evangelists, <490411>Ephesians 4:11. And two things are ascribed unto them: --
(1.) That they received immediate revelations and directions from the Holy Ghost in things that belonged unto the present duty of the church. Unto them it was that the Holy Ghost revealed his mind, and gave commands concerning the separation of Barnabas and Saul unto their work, <441302>Acts 13:2.
(2.) They foretold things to come, by the inspiration of the Holy Ghost, wherein the duty or edification of the church was concerned. So Agabus the prophet foretold the famine in the days of Claudius Caesar, whereon provision was made for "the poor saints at Jerusalem," that they might not suffer by it, <441128>Acts 11:28-30. And the same person afterward prophesied of the bonds and sufferings of Paul at Jerusalem, <442110>Acts 21:10, 11; and the same thing (it being of the highest concernment unto the church) was, as it should seem, revealed unto the prophets that were in most churches, for so himself gives an account hereof:
"And now, behold, I go bound in the spirit unto Jerusalem, not knowing the things that shall befall me there: save that the Holy
567
Ghost witnesseth in every city, saying that bonds and afflictions abide me," <442022>Acts 20:22, 23;
that is, in all the cities he passed through where there were churches planted and prophets in them. These things the churches then stood in need of, for their confirmation, direction, and comfort; and were, therefore, I suppose, most of them supplied with such officers for a season, -- that is, whilst they were needful. And unto this office, though expressly affirmed to be "set in the church," and placed between the apostles and the evangelists, none, that I know of, do pretend a succession. All grant that they were extraordinary, because their gift and work were so; but so were those of evangelists also. But there is no mention of the power and rule of those prophets, or else undoubtedly we should have had, on one pretense or ether, successors provided for them!
2. Sometimes an extraordinary gift without office is intended in this expression. So it is said that Philip the evangelist "had four daughters, virgins, which did prophesy," <442109>Acts 21:9. It is not said that they were prophetesses, as there were some under the Old Testament, only that "they did prophesy;" that is, they had revelations from the Holy Ghost occasionally for the use of the church: for to prophesy is nothing but to declare hidden and secret things by virtue of immediate revelation, be they of what nature they will; and so is the word commonly used, M<402668> atthew 26:68; <422264>Luke 22:64. So an extraordinary gift without office is expressed <441906>Acts 19:6,
"When Paul had laid his hands upon them, the Holy Ghost came on them; and they spake with tongues, and prophesied."
Their prophesying, which was their declaration of spiritual things by immediate revelation, was of the same nature with their speaking with tongues; both were extraordinary gifts and operations of the Holy Ghost. And of this sort were those miracles, healings, and tongues, which God for a time set in the church, which did not constitute distinct officers in the church, but they were only sundry persons in each church which were endued with these extraordinary gifts for its edification; and therefore are they placed after teachers, comprising both, which were. the principal sort of the ordinary continuing officers of the church, 1<461228> Corinthians 12:28. And of this sort do I reckon those prophets to be who are treated of, 1<461429>
568
Corinthians 14:29-33; for that they were neither stated officers in the churches nor yet the brethren of the church promiscuously, but such as had received an especial extraordinary gift, is evident from the context. See verses 30, 37.
3. Again, an ordinary office with ordinary gifts is intended by this expression: <451206>Romans 12:6,
"Having then gifts differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith."
Prophecy here can intend nothing but teaching or preaching, in the exposition and application of the word; for an external rule is given unto it, in that it must be done according to the "proportion of faith," or the sound doctrine of faith revealed in the Scripture. And this ever was, and will ever continue to be, the work and duty of the ordinary teachers of the church, whereunto they are enabled by the gifts of Christ, which they receive by the Holy Ghost, <490407>Ephesians 4:7, as we shall see more afterward. And hence also those who are not called unto office, who have yet received a gift enabling them to declare the mind of God in the Scripture unto the edification of others, may be said to "prophesy."
And these things I thought meet to interpose, with a brief description of those officers which the Lord Jesus Christ granted unto his church for a season, at its first planting and establishment, with what belonged unto their office, and the necessity of their work; for the collation of them on the church, and their whole furniture with spiritual gifts, was the immediate work of the Holy Ghost, which we are in the declaration of. And withal it was my design to manifest how vain is the pretense of some unto a kind of succession, unto these officers, who have neither an extraordinary call, nor extraordinary gifts, nor extraordinary employment, but only are pleased to assume an extraordinary power unto themselves over the churches and disciples of Christ, and that such as neither evangelists, nor prophets, nor apostles, did ever claim or make use of. But this matter of power is fuel in itself unto the proud, ambitious minds of Diotrephists, and as now circumstanced, with other advantages, is useful to the corrupt lusts of men; and, therefore, it is no wonder if it be pretended unto and greedily reached after, by such as really have neither
569
call to the ministry, nor gifts for it, nor do employ themselves in it. And, therefore, as in these extraordinary officers and their gifts did consist the original glory and honor of the churches in an especial manner, and by them was their edification carried on and perfected; so by an empty pretense unto their power, without their order and spirit, the churches have been stained, and deformed, and brought to destruction. But we must return unto the consideration of extraordinary spiritual gifts, which is the especial work before us.
570
CHAPTER 4.
EXTRAORDINARY SPIRITUAL GIFTS, 1<461204> CORINTHIANS 12:4-11.
THIRDLY, Extraordinary spiritual gifts were of two sorts: -- First, Such as absolutely exceed the whole power and faculties of our minds and souls. These, therefore, did not consist in an abiding principle or faculty always resident in them that received them, so as that they could exercise them by virtue of any inherent power and ability. They were so granted unto some persons, in the execution of their office, as that, so often as was needful, they could produce their effects by virtue of an immediate extraordinary influence of divine power, transiently affecting their minds. Such was the gift of miracles, healing, and the like. There were no extraordinary officers but they had these gifts. But yet they could work or operate by virtue of them only as the Holy Ghost gave them especial direction for the putting forth of his power in them. So it is said that Paul and Barnabas preaching at Iconium,
"the Lord gave testimony unto the word of his grace, and granted signs and wonders to be done by their hands," <441403>Acts 14:3.
The working of signs and miracles is the immediate operation of the Spirit of God, nor can any power or faculty efficiently productive of such effects abide in the souls or minds of men. These miraculous operations were the witness of the Holy Ghost sent down from heaven, which he gave to the truth of the gospel. See <580204>Hebrews 2:4, with our exposition thereon. Wherefore, there was no more in these gifts, which absolutely exceed the whole faculties of our natures, but the designing of certain persons by the Holy Ghost, in and with whose ministry he would himself effect miraculous operations.
Secondly, They were such as consisted in extraordinary endowments and improvements of the faculties of the souls or minds of men; such as wisdom, knowledge, utterance, and the like. Now, where these were bestowed on any in an extraordinary manner, as they were on the apostles and evangelists, they differed only in degree from them that are
571
ordinary and still continued, but are of the same kind with them; whereof we shall treat afterward. Now, whereas all these gifts of both sorts are expressly and distinctly enumerated and set down by our apostle in one place, I shall consider them as they are there proposed by him: --
1<461207> Corinthians 12:7-11, "The manifestation of the Spirit is given to every man to profit withal. For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit; to another faith by the same Spirit; to another the gifts of healing by the same Spirit; to another the working of miracles; to another prophecy; to another discerning of spirits; to another divers kinds of tongues; to another the interpretation of tongues: but all these worketh that one and the self-same Spirit, dividing to every man severally as he will." The general concernments of this passage in the apostle were declared, and the context opened, at the beginning of our discourse on this subject. I shall only now consider the especial spiritual gifts that are here enumerated by the apostle, which are nine in number, laid down promiscuously without respect unto any order or dependence of one upon another, although it is probable that those first placed were the principal, or of principal use in the church.
The first is Log> ov sofia> v, -- The "word of wisdom." Log> ov here is of the same signification with rbD; ; in the Hebrew, which often signifies a thing or matter; wherefore the "word of wisdom" is nothing but wisdom itself. And our inquiry is, What was that wisdom which was in those days a peculiar and an especial gift of the Holy Ghost? Our Lord Jesus Christ promised unto his disciples that he would give them "a mouth and wisdom, which all their adversaries should not be able to gainsay nor resist," <422115>Luke 21:15. This will be our rule in the declaration of the nature of this gift. That which he hath respect unto is the defense of the gospel and its truth against powerful persecuting adversaries; for although they had the truth on their aide, yet being men ignorant and unlearned, they might justly fear that when they were brought before kings, and rulers, and priests, they should be baffled in their profession, and not be able to defend the truth. Wherefore this promise of a "mouth and wisdom" respects spiritual ability and utterance in the defense of the truth of the gospel, when they were called into question about it. Spiritual ability of mind is the wisdom, and utterance or freedom of speech is the mouth here
572
promised. An eminent instance of the accomplishment hereof we have in Peter and John, Acts 4; for upon their making a defense of the resurrection of Christ, and the truth of the gospel therein, such as their adversaries were not able to gainsay nor resist, it is said that when the rulers and elders saw their parjrJhsia> n, that is, their utterance in defense of their cause with boldness, and so the wisdom wherewith it was accompanied, considering that they were "unlearned and ignorant," they were astonished, and only considered "that they had been with Jesus," verse 13. And he it was who, in the accomplishment of his promise, had given them that spiritual wisdom and utterance which they were not able to resist. So it is said expressly of Stephen that his adversaries "were not able to resist the wisdom and the spirit by which he spake," <440610>Acts 6:10. Wherefore, this gift of wisdom, in the first place, was a spiritual skill and ability to defend the truths of the gospel, when questioned, opposed, or blasphemed. And this gift was eminent in those primitive times, when a company of unlearned men were able upon all occasions to maintain and defend the truth which they believed and professed before and against doctors, scribes, lawyers, rulers of synagogues, yea, princes and kings, continually so confounding their adversaries, as that, being obstinate in their unbelief, they were forced to cover their shame by betaking themselves unto rage and bestial fury, <440610>Acts 6:10-14, 7:54, 22:22,23, as hath been the manner of all their successors ever since.
Now, although this be an especial kind of wisdom, an eminent gift of the Holy Ghost, wherein the glory of Christ and honor of the gospel are greatly concerned, -- namely, an ability to manage and defend the truth in times of trial and danger, to the confusion of its adversaries, -- yet I suppose the wisdom here intended is not absolutely confined thereunto, though it be principally intended. Peter, speaking of Paul's epistles, affirms that they were written "according to the wisdom given unto him," 2<610315> Peter 3:15; that is, that especial gift of spiritual wisdom for the management of gospel truths unto the edification of the church of Christ which he had received. And he that would understand what this wisdom is must be thoroughly conversant in the writings of that apostle: for, indeed, the wisdom that he useth in the management of the doctrine of the gospel, -- in the due consideration of all persons, occasions, circumstances, temptations of men and churches; of their state, condition, strength or
573
weakness, growth or decays, obedience or failings, their capacities and progress; with the holy accommodation of himself in what he teacheth or delivereth, in meekness, in vehemency, in tenderness, in sharpness, in severe arguings and pathetical expostulations; with all other ways and means suited unto his holy ends, in the propagation of the gospel and edification of the church, -- is inexpressibly glorious and excellent. All this did he do according to the singular gift of wisdom that was bestowed on him. Wherefore, I take the "word of wisdom" here mentioned to be a peculiar spiritual skill and ability wisely to manage the gospel in its administration unto the advantage and furtherance of the truth, especially in the defense of it when called unto the trial with its adversaries. This was an eminent gift of the Holy Ghost, which, considering the persons employed by him in the ministry, for the most part were known to be unlearned and ignorant, filled the world with amazement, and was an effectual means for the subduing of multitudes unto the obedience of faith. And so eminent was the apostle Paul in this gift, and so successful in the management of it, that his adversaries had nothing to say but that he was subtle, and took men by craft and guile, 2<471216> Corinthians 12:16. The sweetness, condescension, self-denial, holy compliance with all, which he made use of, mixed with truth, gravity, and authority, they would have had to be all craft and guile. And this gift, when it is in any measure continued unto any minister of the gospel, is of singular use unto the church of God; yea, I doubt not but that the apostle fixed it here in the first place, as that which was eminent above all the rest. And as, where it is too much wanting, we see what woful mistakes and mists men otherwise good and holy will run themselves into, unto the great disadvantage of the gospel, so the real enjoyment and exercise of it in any competent measure is the life and grace of the ministry. As God filled Bezaleel and Aholiab with wisdom for the building of the tabernacle of old, so unless he give this spiritual wisdom unto the ministers of the gospel, no tabernacle of his will be erected where it is fallen down, nor kept up where it stands. I intend not secular wisdom or civil wisdom, much less carnal wisdom, but a spiritual ability to discharge all our duties aright in the ministry committed unto us. And, as was said, where this is wanting, we shall quickly see woful and shameful work made in churches themselves.
574
I cannot pass by the consideration of this gift without offering something that may guide us either in the obtaining or the due exercise of it. And hereunto the things ensuing may be subservient; as, --
1. A sense of our own insufficiency as of ourselves, as unto any end for which this wisdom is requisite. As it is declared that we have no sufficiency in ourselves for any thing that is good, all our sufficiency being of God; so in particular it is denied that we have any for the work of the ministry, in that interrogation, containing a negative proposition, "Who is sufficient for these things?" 2<470216> Corinthians 2:16. A sense hereof is the first step towards this wisdom, as our apostle expressly declares: "Let no man deceive himself. If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise," 1<460318> Corinthians 3:18. Until we discover and are sensible of our own folly, we are fit neither to receive nor to use this spiritual wisdom. And the want hereof proves the ruin of many that pretend unto the ministry; and it were to be wished that it were only their own. They come to the work of it full of pride, self-conceit, and foolish elation of mind, in an apprehension of their own abilities; which yet, for the most part, are mean and contemptible. This keeps them sufficiently estranged from a sense of that spiritual wisdom we treat of. Hence there is nothing of a gospel ministry nor its work found among them, but an empty name. And as for those who have reduced all ecclesiastical administrations to canons, laws, acts, courts, and legal processes in them, they seem to do it with a design to cast off all use of spiritual gifts, yea, to exclude both them and their Author, name and thing, out of the church of God. Is this the wisdom given by the Holy Ghost for the due management of gospel administrations, -- namely, that men should get a little skill in some of the worst of human laws and uncomely artifices of intriguing, secular courts, which they pride themselves in, and terrify poor creatures with mulcts and penalties that are any way obnoxious unto them? What use these things may be of in the world I know not; unto the church of God they do not belong.
2. Being sensible of our own insufficiency, earnest prayers for a supply of this wisdom are required in us:
575
"If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not; and it shall be given him," <590105>James 1:5.
There is both a precept and a promise to enforce this duty. That we all want wisdom in ourselves is unquestionable; I mean, as to our concern in the gospel, either to hear testimony unto it in difficulties or to manage the truths of it unto edification. The way for our supply lies plain and open before us, neither is there any other that we can take one step in towards it: "Let us ask it of God, who giveth liberally," and we shall receive it. This was that which rendered Solomon so great and glorious; when he had his choice given him of all desirable things, he made his request for wisdom to the discharge of the office and duties of it that God had called him unto. Though it was a whole kingdom that he was to rule, yet was his work carnal and of this world, compared with the spiritual administrations of the gospel. And hereunto a worldly ministry is no less averse than unto a sense of their own insufficiency. The fruits do sufficiently manifest how much this duty is contemned by them. But the neglect of it, -- I say, the neglect of praying for wisdom to be enabled unto the discharge of the work of the ministry, and the due management of the truths of the gospel, according as occasions do require, -- in them who pretend thereunto, is a fruit of unbelief, yea, of atheism and contempt of God.
3. Due meditation on our great pattern, the Lord Jesus Christ, and the apostles, being followers of them as they were of him, is also required hereunto. As in all other things, so, in especial, in his ministry for the revelation of the truth, and giving testimony thereunto, the Lord Jesus was the great pattern and example, God in him representing unto us that perfection in wisdom which we ought to aim at. I shall not here in particular look into this heavenly treasury, but only say, that he who would be really and truly wise in spiritual things, who would either rightly receive or duly improve this gift of the Holy Ghost, he ought continually to bear in his heart, his mind and affections, this great exemplar and idea of it, even the Lord Jesus Christ in his ministry, -- namely, what he did, what he spake, how on all occasions his condescension, meekness, and authority did manifest themselves, -- until he be changed into the same image and likeness by the Spirit of the Lord. The same is to be done, in their place and sphere, towards the apostles, as the principal followers of
576
Christ, and who do most lively represent his graces and wisdom unto us. Their writings, and what is written of them, are to be searched and studied unto this very end, that, considering how they behaved themselves in all instances, on all occasions, in their testimony, and all administrations of the truth, we may endeavor after a conformity unto them, in the participation of the same Spirit with them. It would be no small stay and guidance unto us, if on all occasions we would diligently search and consider what the apostles did in such circumstances, or what they would have done, in answer to what is recorded of their spirit and actings; for although this wisdom be a gift of the Holy Spirit, yet as we now consider it as it is continued in the church, it may be in part obtained and greatly improved in the due use of the means which are subservient thereunto, provided that in all we depend solely on God for the giving of it, who hath also prescribed these means unto us for the same end.
4. Let them who design a participation of this gift take heed it be not stifled with such vicious habits of mind as are expressly contrary unto it and destructive of it: such are self-fullness or confidence, hastiness of spirit, promptness to speak and slowness to hear; which are the great means which make many abound in their own sense and folly, to be wise in their own conceits, and contemptible in the judgment of all that are truly so. Ability of speech in time and season is an especial gift of God, and that eminently with respect unto the spiritual things of the gospel; but a profluency of speech, venting itself on all occasions and on no occasions, making men open their mouths wide when indeed they should shut them and open their ears, and to pour out all that they know and what they do not know, making them angry if they are not heard and impatient if they are contradicted, is an unconquerable fortification against all true spiritual wisdom.
5. Let those who would be sharers herein follow after those gifts and graces which do accompany it, promote it, and are inseparable from it: such are humility, meekness, patience, constancy, with boldness and confidence in profession; without which we shall be fools in every trial. Wisdom, indeed, is none of all these, but it is that which cannot be without them, nor will it thrive in any mind that is not cultivated by them. And he who thinks it is not worth his pains and travail, nor that it will quit cost, to seek after this spiritual wisdom, by a constant watchfulness against the
577
opposite vices mentioned, and attendance unto those concomitant duties and graces, must be content to go without it.
This is the first instance given by our apostle of the spiritual gifts of the primitive times: "To one is given by the Spirit the wordof wisdom."
"To another the word of knowledge by the same Spirit," -- log> ov gnws> ewv. I showed before that log> ov may denote the thing itself, the "word of knowledge," that is knowledge; but if any shall suppose that because this knowledge was to be expressed unto the church for its edification, it is therefore called a "word of knowledge," as a "word of exhortation," or a "word of consolation," -- that is, exhortation or consolation administered by words, -- I shall not contend to the contrary. It is knowledge that is the gift peculiarly intended in this second place. And we must inquire both how it is an especial gift, and of what sort it is. And it should seem that it cannot have the nature of an especial gift, seeing it is that which was common to all; for so saith the apostle, speaking unto the whole church of the Corinthians, "We know that we all have knowledge," 1<460801> Corinthians 8:1; -- and not only so, but he also adds that this knowledge is a thing which either in its own nature tends unto an ill issue or is very apt to be abused thereunto; for saith he, "Knowledge puffeth up," for which cause he frequently reflects upon it in ether places. But yet we shall find that it is a peculiar gift, and in itself singularly useful, however it may be abused, as the best things may be, yea, are most liable thereunto. The knowledge mentioned in that place by the apostle, which he ascribes in common unto all the church, was only that which concerned "things sacrificed unto idols;" and if we should extend it farther, unto an understanding of the "mystery of the gospel,'' which was in the community of believers, yet is there place remaining for an eminency therein by virtue of an especial spiritual gift. And as to what he adds about "knowledge puffing up," he expounds in the next words: "If any man think that he knoweth any thing, he knoweth nothing yet as he ought to know," verse 2. It is not men's knowledge, but the vain and proud conceit of ignorant men, supposing themselves knowing and wise, that so puffeth up and hindereth edification.
Wherefore, --
578
1. By this "word of knowledge," not that degree of it which is required in all Christians, in all the members of the church, is intended. Such a measure of knowledge there is necessary both unto faith and confession. Men can believe nothing of that whereof they know nothing, nor can they confess with their mouths what they apprehend not in their minds. But it is somewhat singular, eminent, and not common to all.
2. Neither doth that eminency or singularity consist in this, that it is saving and sanctifying knowledge which is intended (that there is such a peculiar knowledge, whereby "God shines in the heart of believers" with a spiritual, saving insight into spiritual things, transforming the mind into the likeness of them, I have at large elsewhere declared); for it is reckoned among gifts, whereas that other is a saving grace, whose difference hath been declared before. It is expressed by the apostle, 1<461302> Corinthians 13:2, by "understanding all mysteries and all knowledge;" that is, having an understanding in, and the knowledge of, all mysteries. This knowledge he calleth a gift which "shall vanish away," verse 8, and so not belonging absolutely unto that grace which, being a part of the image of God in us, shall go over into eternity. And "knowledge," in verse 2, is taken for the thing known: "Though I understand all knowledge;" which is the same with "all mysteries." Wherefore the knowledge here intended is such a peculiar and especial insight into the mysteries of the gospel, as whereby those in whom it was were enabled to teach and instruct others. Thus the apostle Paul, who had received all these gifts in the highest degree and measure, affirms that by his writing, those to whom he wrote might perceive his "skill and understanding in the mystery of Christ."
And this was in an especial manner necessary unto those first dispensers of the gospel; for how else should the church have been instructed in the knowledge of it? This they prayed for them, -- namely, that they might be filled with the knowledge of the will of God "in all wisdom and understanding," <510109>Colossians 1:9; <490115>Ephesians 1:15-20, 3:14-19; <510201>Colossians 2:1,2. The means whereby they might come hereunto was by their instruction; who therefore were to be skilled in a peculiar manner in the knowledge of those mysteries which they were to impart unto others, and to do it accordingly: and so it was with them, <442027>Acts 20:27; <490308>Ephesians 3:8,9; <510402>Colossians 4:2-4. Now, although this gift, as to that excellent degree wherein it was in the apostles and those who received the
579
knowledge of Christ and the gospel by immediate revelation, be withheld, yet it is still communicated in such a measure unto the ministers of the church as is necessary unto its edification. And for any one to undertake an office in the church who hath not received this gift in some good measure of the knowledge of the mystery of God and the gospel, is to impose himself on that service in the house of God, which he is neither called unto nor fitted for. And whereas we have lived to see all endeavors after an especial acquaintance with the mysteries of the gospel despised or derided by some, it is an evidence of that fatal and fearful apostasy whereinto the generality of Christians are fallen.
Faith is added in the third place: "To another faith by the same Spirit." That the saving grace of faith, which is common unto all true believers, is not here intended, is manifest from the context. There is a faith in Scripture which is commonly called the "faith of miracles," mentioned by our apostle in this epistle as a principal, extraordinary, spiritual gift: 1<461302> Corinthians 13:2, "Though I have all faith, so that I could remove mountains," -- that is, the highest degree of a faith of miracles, or such as would effect miraculous operations of the highest nature. This I should readily admit to be here intended, but that there is mention made of working miracles in the next verse, as a gift distinct from this faith. Yet whereas this working of miracles is everywhere ascribed to faith, and could not be anywhere but where the Peculiar faith from which those operations did proceed was first imparted, it is not unlikely but that by "faith" the principle of all miraculous operations may be intended, and by the other expressions the operations themselves. But if the distinction of these gifts be to be preserved, as I rather judge that it ought to be, considering the placing of "faith" immediately upon "wisdom" and "knowledge," I should judge that a peculiar confidence, boldness, and assurance of mind in the profession of the gospel and the administration of its ordinances is here intended. "Faith," therefore, is that parjrJhsi>a enj pis> tei, that freedom, confidence, and "boldness in the faith," or profession of the faith, "which is in Christ Jesus," mentioned by the apostle, 1<540313> Timothy 3:13; that is, our upJ os> tasiv, or "confidence" in profession, whose "beginning we are to hold steadfast unto the end," <580314>Hebrews 3:14. And we do see how excellent a gift this is on all occasions. When troubles and trials do befall the church upon the account
580
of its profession, many, even true believers, are very ready to faint and despond, and some to draw back, at least for a season, as others do utterly, to the perdition of their souls. In this state the eminent usefulness of this gift of boldness in the faith, of an assured confidence in profession, of an especial faith, to go through troubles and trials, is known unto all. Ofttimes the eminence of it in one single person hath been the means to preserve a whole church from coldness, backsliding, or sinful compliances with the world. And where God stirreth up any one unto some great or singular work in his church, he constantly endows them with this gift of faith. So was it with Luther, whose undaunted courage and resolution in profession, or boldness in the faith, was one of the principal means of succeeding his great undertaking. And there is no more certain sign of churches being forsaken of Christ in a time of trial than if this gift be withheld from them, and pusillanimity, fearfulness, with carnal wisdom, do spring up in the room of it. The work and effects of this faith are expressed, 1<461613> Corinthians 16:13, "Watch ye, stand fast in the faith, quit you like men, be strong." So also <490610>Ephesians 6:10; 2<550201> Timothy 2:1. And the especial way whereby it may be attained or improved, is by a diligent, careful discharge, at all times, of all the duties of the places we hold in the church, 1<600501> Peter 5:1-4.
The gifts of healing are nextly mentioned: Caris> mata iaj mat> wn, -- "To another the gifts of healing by the same Spirit." So they are again expressed, 1<461228> Corinthians 12:28, in the plural number, because of their free communication unto many persons. These healings respected those that were sick, in their sudden and miraculous recovery from long or deadly distempers, by the imposition of hands in the name of the Lord Jesus And as many of the "mighty works" of Christ himself, for the masons that shall be mentioned, consisted in these "healings," so it was one of the first things which he gave in commission to his apostles, and furnished them with power for, whilst they attended on him in his personal ministry, <401001>Matthew 10:1. So also did he to the seventy, making it the principal sign of the approach of the kingdom of God, <421009>Luke 10:9. And the same power and virtue he promised to believers, -- namely, that they should "lay hands on the sick and recover them," after his ascension. Of the accomplishment of this promise and the exercise of this power, the story of the Acts of the Apostles giveth us many instances, chap. <440307>3:7,
581
<440515>5:15, 9:33,34. And two things are observed singular in the exercise of this gift: as, first, that many were cured by the shadow of Peter as he passed by, chap. <440515>5:15; and again, many were so by handkerchiefs or aprons carried from the body of Paul, chap. <441912>19:12. And the reason of these extraordinary operations in extraordinary cases seems to have been, the encouragement of that great faith which was then stirred up in them that beheld those miraculous operations; which was of singular advantage unto the propagation of the gospel, as the magical superstition of the Roman church, sundry ways endeavoring to imitate these inimitable actings of sovereign divine power, hath been a dishonor to Christian religion.
But whereas these "healings" were miraculous operations, it may be inquired why the gift of them is constantly distinguished from "miracles," and placed as a distinct effect of the Holy Ghost by itself; for that so it is, is evident both in the commission of Christ granting this power unto his disciple, and in the annumeration of these gifts in this and other places I answer, this seems to be done on a threefold account: 1. Because miracles absolutely were a sign unto them that believed not, as the apostle speaketh of "tongues;" they were "a sign, not unto them that believed, but unto them that believed not," 1<461422> Corinthians 14:22, -- that is, they served for their conviction: but this work of healing was a sign unto believers themselves and that on a double account; for, --
(1.)The pouring out of this gift of the Holy Ghost was a peculiar sign and token of the coming of the kingdom of God. So saith our Savior to his disciples,
"Heal the sick, and say unto them, The kingdom of God is come nigh unto you," <421009>Luke 10:9;
this gift of healing being a token and pledge thereof. This sign did our Savior give of it himself when John sent his disciples unto him to inquire, for their own satisfaction, not his, whether he were the Messiah or no: <401104>Matthew 11:4, 5, "Go," saith he,"and show John again those things which ye do hear and see: the blind receive their sight, and the lame walk, and the lepers are cleansed, and the deaf hear, the dead are raised up, and the poor have the gospel preached to them;" which was the evidence of his own being the Messiah, and bringing in the kingdom of God. The Jews
582
have an ancient tradition, that in the days of the Messiah all things shall be healed but the serpent. And there is a truth in what they say, although for their parts they understand it not; for all are by Christ but the serpent and his seed, -- the wicked, unbelieving world. And hereof, -- namely, of the healing and recovery of all things by Christ, -- was this gift a sign unto the church. Wherefore he began his ministry, after his first miracle, with
"healing all manner of sickness, and all manner of disease among the people," <400423>Matthew 4:23-25.
(2.) It was a sign that Christ had borne and taken away sin, which was the cause, root, and spring of diseases and sicknesses; without which no one could have been miraculously cured. Hence that place of Isaiah, chap. <235304>53:4, "Surely he hath borne our griefs, and carried our sorrows;" which is afterward interpreted by being "wounded for our transgressions," and being "bruised for our iniquities,'' verse 5; as also by Peter, by his "bearing our sins in his own body on the tree," 1<600224> Epist. 2:24; is applied by Matthew unto the curing of diseases and sicknesses, <400816>Matthew 8:16,17. Now, this was for no other reason but because this healing of diseases was a sign and effect of his bearing our sins, the causes of them; without a supposition whereof healing would have been a false witness unto men. It was, therefore, on these accounts, a sign unto believers also.
2. Because it had a peculiar goodness, relief, and benignity towards mankind in it, which other miraculous operations had not, at least not unto the same degree. Indeed, this was one great difference between the miraculous operations that were wrought under the old testament and those under the new, that the former generally consisted in dreadful and tremendous works, bringing astonishment and ofttimes ruin to mankind, but those others were generally useful and beneficial unto all. But this of healing had a peculiar evidence of love, kindness, compassion, benignity, and was suited greatly to affect the minds of men with regard and gratitude; for long afflictive distempers or violent pains, such as were the diseases cured by this gift, do prepare the minds of men, and those concerned in them, greatly to value their deliverance. This, therefore, in an especial manner, declared and evidenced the goodness, love, and compassion of Him that was the author of this gospel, and gave this sign of healing spiritual diseases by healing of bodily distempers. And,
583
doubtless, many who were made partakers of the benefit hereof were greatly affected with it; -- and that not only unto "walking, and leaping, and praising God," as the cripple did who was cured by Peter and John, <440308>Acts 3:8; but also unto faith and boldness in profession, as it was with the blind man healed by our Savior himself, <430930>John 9:30-33,38, etc. But yet no outward effects of themselves can work upon the hearts of men, so as that all who are made partakers of them should be brought unto faith, thankfulness, and obedience. Hence did not only our Savior himself observe, that of ten at once cleansed by him from their leprosy, but one returned to give glory to God, <421717>Luke 17:17; but he whom he cured of a disease that he had suffered under eight and thirty years, notwithstanding a solemn admonition given him by our blessed Savior, turned informer against him, and endeavored to betray him unto the Jews, <430505>John 5:5-16. It is effectual grace alone which can change the heart; without which it will continue obstinate and unbelieving, under not only the sight and consideration of the most miraculous outward operations, but also the participation in ourselves of the benefits and fruits of them. Men may have their bodies cured by miracles when their souls are not cured by grace.
3. It is thus placed distinctly by itself, and not cast under the common head of "miracles," because ordinarily there were some outward means and tokens of it, that were to be made use of in the exercise of this gift. Such were, --
(1.) Imposition of hands. Our Savior himself in healing of the sick did generally "lay his hands on them," <400918>Matthew 9:18; <420440>Luke 4:40. And he gave the same order unto his disciples, that they should "lay their hands on those that were sick, and heal them;" which was practiced by them accordingly.
(2.) Anointing with oil: "They anointed with oil many that were sick, and healed them," <410613>Mark 6:13. And the elders of the church, with whom this gift was continued, were to come to him that was sick, and praying over him, "anoint him with oil in the name of the Lord," and he should be saved, <590514>James 5:14,15. Some do contend for the continuance of this ceremony, or the anointing of them that are sick by the elders of the church, but without ground or warrant: for although it be their duty to
584
pray in a particular manner for those that are sick of their flocks, and it be the duty of them who are sick, to call for them unto that purpose, yet the application of the outward ceremony being instituted, not as a means of an uncertain cure, as all are which work naturally unto that end, but as a pledge and token of a certain healing and recovery, where there is not an infallible faith thereof, when the healing may not ensue, it is to turn an ordinance into a lie; for if a recovery follow ten times on this anointing, if it once fall out otherwise, the institution is rendered a lie, a false testimony, and the other recoveries manifested to have had no dependence on the observation of it For these reasons, I judge that this gift of healing, though belonging unto miraculous operations in general, is everywhere reckoned as a distinct gift by itself. And from that place of James I am apt to think that this gift was communicated in an especial manner unto the elders of churches, even that were ordinary and fixed, it being of so great use and such singular comfort unto them that were poor and persecuted; which was the condition of many churches and their members in those days.
Miracles ensue in the fifth place: Ej nerghm> ata duna>mewn, -- "Effectual working of mighty powers," or "powerful works." For the signification of this word, here rendered "miracles," the reader may consult our Exposition on <580204>Hebrews 2:4. I shall not thence transcribe what is already declared, nor is any thing necessary to be added thereunto. Concerning this gift of miracles we have also spoken before in general, so that we shall not much farther here insist upon it; neither is it necessary that we should here treat of the nature, end, and use of miracles in general, which in part also hath been done before. Wherefore I shall only observe some few things as to the gift itself, and the use of it in the church; which alone are our present concernment. And, --
1. As we before observed, this gift did not consist in any inherent power or faculty of the mind, so as that those who had received it should have an ability of their own to work or effect such miracles when and as they saw good. As this is disclaimed by the apostles, <440312>Acts 3:12, so a supposition of it would overthrow the very nature of miracles: for a miracle is an immediate effect of divine power, exceeding all created abilities; and what is not so, though it may be strange or wonderful, is no miracle. Only Jesus Christ had in his own person a power of working miracles when, and
585
where, and how he pleased, because "God was with him," or "the fullness of the Godhead dwelt in him bodily."
2. Unto the working of every miracle in particular, there was a peculiar act of faith required in them that wrought it. This is that faith which is called "the faith of miracles:"
"Though I have all faith, so that I could remove mountains," 1<461302> Corinthians 13:2.
Now, this faith was not a strong fixing of the imagination that such a thing should be done, as some have blasphemously dreamed; nor was it a faith resting merely on the promises of the word, making particular application of them unto times, seasons, and occasions, wherein it no way differs from the ordinary grace of faith; -- but this was the true nature of it, that as it was in general resolved into the promises of the word, and power of Christ declared therein, that such and such things should be wrought in general, so it had always a peculiar, immediate revelation for its warranty and security in the working of any miracle. And without such an immediate revelation or divine impulse and impression, all attempts of miraculous operations are vain, and means only for Satan to insinuate his delusions by.
No man, therefore, could work any miracle, nor attempt in faith so to do, without an immediate revelation that divine power should be therein exerted, and put forth in its operation. Yet do I not suppose that it was necessary that this inspiration and revelation should in order of time precede the acting of this faith, though it did the operation of the miracle itself; yea, the inspiration itself consisted in the elevation of faith to apprehend divine power in such a case for such an end, which the Holy Ghost granted not to any but when he designed so to work. Thus Paul at once acted faith, apprehended divine power, and at the same time struck Elymas the sorcerer blind by a miraculous operation, <441309>Acts 13:9-11. Being "filled with the Holy Ghost," verse 9, -- that is, having received an impression and warranty from him, -- he put forth that act of faith at whose presence the Holy Spirit would effect that miraculous operation which he believed. Wherefore this was the nature of this gift: Some persons were by the Holy Ghost endowed with that especial faith which was prepared to receive impressions and intimations of his putting forth
586
his power in this or that miraculous operation. Those who had this faith could not work miracles when, and where, and how they pleased; only they could infallibly signify what the Holy Ghost would do, and so were the outward instruments of the execution of his power.
3. Although the apostles had all gifts of the Spirit in an eminent degree and manner, above all others, as Paul saith, "I thank my God, I speak with tongues more than ye all," yet it appears that there were some other persons distinct from them who had this gift of working miracles in a peculiar manner; for it is not only here reckoned as a peculiar, distinct gift of the Holy Ghost, but also the persons who had received it are reckoned as distinct from the apostles and other officers of the church, 1<461228> Corinthians 12:28,29. Not that I think this gift did constitute them officers in the church, enabling them to exercise power in gospel administrations therein; only they were brethren of the church, made eminent by a participation of this gift, for the end whereunto it was ordained. By these persons' ministry did the Holy Spirit, on such occasions as seemed meet to his infinite wisdom, effect, miraculous operations, besides what was done in the same kind by the apostles and evangelists all the world over.
4. The use of this gift in the church at that time and season was manifold: for the principles which believers proceeded on, and the doctrines they professed, were new and strange to the world, and such as had mighty prejudices raised against them in the minds of men; the persons by whom they were maintained and asserted were generally, as to their outward condition, poor and contemptible in the world; the churches themselves, as to their members, few in number, encompassed with multitudes of scoffers and persecuting idolaters, themselves also newly converted, and many of them but weak in the faith. In this state of things, this gift of miracles was exceeding useful, and necessary unto the propagation of the gospel, the vindication of the truth, and the establishment of them that did believe; for, --
(1.) By miracles occasionally wrought, the people round about who yet believed not were called in, as it were, unto a due consideration of what was done and what was designed thereby. Thus when the noise was first spread abroad of the apostles speaking with tongues, the "multitude came together, and were confounded," <440206>Acts 2:6. So the multitude gathered
587
together at Lystra upon the curing of the cripple by Paul and Barnabas, thinking them to have been gods, <441411>Acts 14:11. When, therefore, any were so amazed with seeing the miracles that were wrought, hearing that they were so in the confirmation of the doctrine of the gospel, they could not but inquire with diligence into it, and cast out those prejudices which before they had entertained against it.
(2.) They gave authority unto the ministers of the church, for whereas on outward accounts they were despised by the great, wise, and learned men of the world, it was made evident by these divine operations that their ministry was of God, and what they taught approved by him. And where these two things were effected, -- namely, that a sufficient, yea, an eminently cogent ground and reason was given why men should impartially inquire into the doctrine of the gospel, and an evidence given that the teachers of it were approved of God, -- unless men were signally captivated under the power of Satan, 2<470404> Corinthians 4:4, or given up of God judicially unto blindness and hardness of heart, it could not be but that the prejudices which they had of themselves, or might receive from others, against the gospel, must of necessity be prevailed against and conquered. And as many of the Jews were so hardened and blinded at that time, <451107>Romans 11:7-10, 1<520214> Thessalonians 2:14-16, so it is marvellous to consider with what artifices Satan bestirred himself among the Gentiles, by false and lying signs and wonders, with many other ways, to take off from the testimony given unto the gospel by these miraculous operations. And this was that which miracles were designed unto towards unbelievers, -- namely, to take away prejudices from the doctrine of the gospel and the persons by whom it was taught, so disposing the minds of men unto an attendance unto it and the reception of it: for they were never means instituted of God for the ingenerating of faith in any, but only to provoke and prevail with men to attend unprejudicately unto that whereby it was to be wrought; for
"faith cometh by hearing, and hearing by the word of God," <451017>Romans 10:17.
And, therefore, whatever miracles were wrought, if the word preached was not received, if that did not accompany them in its powerful operation, they were but despised. Thus, whereas some, upon hearing the apostles
588
speak with tongues, mocked, and said, "These men are full of new wine," <440213>Acts 2:13; yet upon preaching of the word, which ensued, they were converted unto God. And the apostle Paul tells us that if there were nothing but miraculous speaking with tongues in the church, an unbeliever coming in would say they were all mad, 1<461423> Corinthians 14:23, who by the word of prophecy would be convinced; judged, and converted unto God, verges 24,25.
(3.) They were of singular use to confirm and establish in the faith those who were weak and newly converted; for whereas they were assaulted on every hand by Satan, the world, and it may be their dearest relations, and that with contempt, scorn, and cruel mocking, it was a singular confirmation and establishment, to behold the miraculous operations which were wrought in the approbation of the doctrine which they did profess. Hereby was a sense of it more and more let into and impressed on their minds, until, by an habitual experience of its goodness power, and efficacy, they were established in the truth.
Prophecy is added in the sixth place: ]Allw| de< profhtei>a, -- "To another prophecy;" that is, is given by the same Spirit. Of this gift of prophecy we have sufficiently treated before. Only, I take it here in its largest sense, both as it signifies a faculty of prediction, or foretelling things future upon divine revelation, or an ability to declare the mind of God from the word, by the especial and immediate revelation of the Holy Ghost. The first of these was more rare, the latter more ordinary and common. And it may be there were few churches wherein, besides their elders and teachers, by virtue of their office, there were not some of these prophets. So of those who had this gift of prophecy, enabling them in an eminent manner to declare the mind of God from the Scriptures unto the edification of the church, it is expressed that there were some of them in the church at Antioch, <441301>Acts 13:1,2, and many of them in the church at Corinth, 1 Corinthians 14: for this gift was of singular use in the church, and, therefore, as to the end of the edification thereof, is preferred by our apostle above all other gifts of the Spirit whatever, 1<461231> Corinthians 12:31, chap. <461401>14:1,39; for it had a double use, --
1. The conviction and conversion of such as came in occasionally into their church assemblies. Those unto whom the propagation of the gospel was
589
principally committed went up and down the world, laying hold on all occasions to preach it unto Jews and Gentiles as yet unconverted; and where churches were gathered and settled, the principal work of their teachers was to edify them that did believe; but whereas some would come in among them into their church assemblies, perhaps out of curiosity, perhaps out of worse designs, the apostle declares that of all the ordinances of the church, this of prophecy was suited unto the conviction and conversion of all unbelievers, and is ofttimes blessed thereunto, whereby this and that man are born in Zion.
2. This exposition and application of the word by many, and that by virtue of an extraordinary assistance of the Spirit of God, was of singular use in the church itself; for if all Scripture given by inspiration from God, so expounded and applied, be "profitable for doctrine, for reproof, for correction, for instruction in righteousness," the more the church enjoyeth thereof, the more will its faith, love, obedience, and consolation be increased. Lastly, the manner of the exercise of this gift in the church unto edification is prescribed and limited by our apostle, 1<461429> Corinthians 14:29-33. And,
(1.) He would not have the church burdened even with the most profitable gift or its exercise, and therefore determines that at one time not above two or three be suffered to speak, -- that is, one after another, -- that the church be neither wearied nor burdened, verse 29.
(2.) Because it was possible that some of them who had this gift might mix somewhat of their own spirits in their word and ministry, and therein mistake and err from the truth, he requires that the others who had the like gift, and so were understanding in the mind of God, should judge of what was spoken by them, so as that the church might not be led into any error by them: "Let the other judge."
(3.) That order be observed in their exercise, and especially that way be given unto any immediate revelation, and no confusion be brought into the church by many speaking at the same time. And this direction manifests that the gift was extraordinary, and is now ceased; though there be a continuance of ordinary gifts of the same kind, and to the same end, in the church, as we shall see afterward, verse 30.
590
(4.) By the observation of this order, the apostle shows that all the prophets might exercise their gift unto the instruction and consolation of the church in a proper season, such as their frequent assemblies would afford them, verse 31. And whereas it may be objected that these things coming in an extraordinary immediate manor from the Holy Ghost, it was not in the power of them who received them to confine them unto the order prescribed, which would seem to limit the Holy Spirit in his operations, whereas they were all to speak as the Spirit gave them ability and utterance, let what would ensue, the apostle assures them by a general principle that no such thing would follow on a due use and exercise of this gift: "For God," saith he, "is not the author of confusion, but of peace, as in all churches of the saints," verse 33. As if he should have said, "If such a course should be taken, that any one should speak and prophesy as he pretended himself to be moved by the Spirit, and to have none to judge of what he said, all confusion, tumult, and disorder, would ensue thereon. But God is the author of no such thing; gives no such gifts, appoints no such exercise of them, as would tend thereunto." But how shall this be prevented, seeing these things are extraordinary, and not in our own power? Yea, saith he, "The spirits of the prophets are subject to the prophets," verse 32. By "the spirits of the prophets," that their spiritual gift and ability for its exercise are intended, none doth question. And whereas the apostle had taught two things concerning the exercise of this gift, --
(1.) That it ought to be orderly, to avoid confusion;
(2.) That what proceedeth from it ought to be judged by others; -- he manifests that both these may be observed, "because the spirits of the prophets are subject to the prophets;" that is, both their spiritual gift is so in their own power as that they might dispose themselves unto its exercise with choice and judgment, so as to preserve order and peace, not being acted as with an enthusiastical affliction, and carried out of their own power. This gift in its exercise was subject unto their own judgment, choice, and understanding; so what they expressed by virtue of their spiritual gift was subject to be judged of by the other prophets that were in the church. Thus were the peace and order of the church to be preserved, and the edification of it to be promoted.
591
Discerning of spirits is the next gift of the Spirit here enumerated: ]Allw| de< diakri>seiv pneuma>twn, -- "To another discerning of spirits," the ability and faculty of judging of spirits, the dijudication of spirits. This gift I have, upon another occasion, formerly given an account of, and therefore shall here but briefly touch upon it. All gospel administrations were in those days avowedly executed by virtue of spiritual gifts. No man then durst set his hand unto this work but such as either really had or highly pretended unto a participation of the Holy Ghost; for the administration of the gospel is the dispensation of the Spirit. This, therefore, was pleaded by all in the preaching of the word, whether in private assemblies or publicly to the world. But it came also then to pass, as it did in all ages of the church, that where God gave unto any the extraordinary gifts of his Spirit, for the reformation or edification of the church, there Satan suborned some to make a pretense thereunto, unto its trouble and destruction. So was it under the old testament, and so was it foretold that it should be under the new. So the apostle Peter, having declared the nature and excellency, use and certainty, of that prophecy which was of old, 2<610119> Peter 1:19-21, adds thereunto, "But there were false prophets also among the people," chap. 2:1; that is, when God granted that signal privilege unto the church of the immediate revelation of his will unto them by the inspiration of the Holy Ghost, which constituted men true prophets of the Lord, Satan stirred up others to pretend unto the same spirit of prophecy for his own malicious ends, whereby "there were false prophets also among the people." But it may be it will be otherwise now, under the gospel church-state. "No," saith he; "there shall be false teachers among you," -- that is, persons pretending to the same spiritual gift that the apostles and evangelists had, yet bringing in thereby "damnable heresies." Now, all their damnable opinions they fathered upon immediate revelations of the Spirit. This gave occasion to the holy apostle John to give that caution, with his reason of it, which is expressed, 1 John 4:1-3; which words we have opened before. And this false pretense unto extraordinary spiritual gifts the church was tried and pestered withal so long as there was any occasion to give it countenance, -- namely, whilst such gifts were really continued unto any therein. What way, then, had God ordained for the preservation and safety of the church, that it should not be imposed upon by any of these delusions? I answer, There was a standing rule in the church, whereby whatsoever was or could be offered
592
doctrinally unto it might certainly and infallibly be tried, judged, and determined on. And this was the rule of the written word, according to that everlasting ordinance,
"To the law and to the testimony: if they speak not according to this word, it is because there is no light in them," <230820>Isaiah 8:20.
This, in all ages, was sufficient for the preservation of the church from all errors and heresies, or damnable doctrines; which it never fell into, nor shall do so, but in the sinful neglect and contempt hereof. Moreover, the apostle farther directs the application of this rule unto present occasions, by advising us to fix on some fundamental principles which are likely to be opposed, and if they are not owned and avowed, to avoid such teachers, whatever spiritual gift they pretend unto, 1<620402> John 4:2,3; 2 John 9-11. But yet, because many in those days were weak in the faith, and might be surprised with such pretenses, God had graciously provided and bestowed the gift here mentioned on some, it may be in every church, -- namely, of discerning of spirits. They could, by virtue of the extraordinary gift and aid therein of the Holy Ghost, make a true judgment of the spirits that men pretended to act and to be acted by, whether they were of God or no. And this was of singular use and benefit unto the church in those days; for as spiritual gifts abounded, so did a pretense unto them, which was always accompanied with pernicious designs. Herein, therefore, did God grant relief for them who were either less skillful, or less wary, or less able on any account to make a right judgment between those who were really endowed with extraordinary gifts of the Spirit and those who falsely pretended thereunto; for these persons received this gift, and were placed in the church for this very end, that they might guide and help them in making a right judgment in this matter. And whereas the communication of these gifts is ceased, and consequently all pretenses unto them, unless by some persons phrenetical and enthusiastical, whose madness is manifest to all, there is no need of the continuance of this gift of "discerning of spirits;" that standing infallible rule of the word, and ordinary assistance of the Spirit, being every way sufficient for our preservation in the truth, unless we give up ourselves to the conduct of corrupt lusts, pride, selfconceit, carnal interest, passions, and temptations, which ruin the souls of men.
593
The two spiritual gifts here remaining are, speaking with tongues, and their interpretation, The first communication of this "gift of tongues" unto the apostles is particularly described, <440201>Acts 2:1-4, etc. And although they were at that time endued with all other gifts of the Holy Ghost, called "power from above," <440108>Acts 1:8, yet was this "gift of tongues" signalized by the visible pledge of it, the joint participation of the same gift by all, and the notoriety of the matter thereon, as in that place of the Acts is at large described. And God seems to have laid the foundation of preaching the gospel in this gift for two reasons: --
1. To signify that the grace and mercy of the covenant was now no longer to be confined unto one nation, language, or people, but to be extended unto all nations, tongues, and languages of people under heaven.
2. To testify by what means he would subdue the souls and consciences of men unto the obedience of Christ and the gospel, and by what means he would maintain his kingdom in the world. Now, this was not by force and might, by external power or armies, but by the preaching of the word, whereof the tongue is the only instrument. And the outward sign of this gift, in tongues of fire, evidenced the light and efficacy wherewith the Holy Ghost designed to accompany the dispensation of the gospel. Wherefore, although this gift began with the apostles, yet was it afterward very much diffused unto the generality of them that did believe. See <441046>Acts 10:46, 19:6; 1<461401> Corinthians 14:1-27. And some few things we may observe concerning this gift; as, --
1. The especial matter that was expressed by this gift seems to have been the praises of God for his wonderful works of grace by Christ. Although I doubt not but that the apostles were enabled, by virtue of this gift, to declare the gospel unto any people unto whom they came in their own language, yet, ordinarily, they did not preach nor instruct the people by virtue of this gift, but only spake forth the praises of God, to the admiration and astonishment of them who were yet strangers to the faith. So when they first received the gift, they were heard "speaking the wonderful works of God," <440211>Acts 2:11; and the Gentiles who first believed "spake with tongues, and magnified God," <441046>Acts 10:46.
2. These tongues were so given "for a sign unto them that believed not," 1<461422> Corinthians 14:22, that sometimes those that spake with tongues
594
understood not the sense and meaning of the words delivered by themselves, nor were they understood by the church itself wherein they were uttered, verses 2, 6-11, etc. But this, I suppose, was only sometimes, and that, it may be, mostly when this gift was unnecessarily used; for I doubt not but the apostles understood full well the things delivered by themselves in divers tongues. And all who had this gift, though they might not apprehend the meaning of what themselves spake and uttered, yet were so absolutely, in the exercise of it, under the conduct of the Holy Spirit, that they neither did nor could speak any thing by virtue thereof but what was according unto the mind of God, and tended unto his praise, verses 2, 14,17.
3. Although this gift was excellent in itself, and singularly effectual in the propagation of the gospel unto unbelievers, yet in the assemblies of the church it was of little or no use, but only with respect unto the things themselves that were uttered; for as to the principal end of it, to be a sign unto unbelievers, it was finished and accomplished towards them, so as they had no farther need or use of it. But now, whereas many unbelievers came occasionally into the assemblies of the church, especially at some freer seasons, for whose conviction the Holy Ghost would for a season continue this gift among believers, that the church might not be disadvantaged thereby, he added the other gift here mentioned, -- namely, "the interpretation of tongues." He endowed either those persons themselves who spake with tongues, or some others in the same assembly, with an ability to interpret and declare to the church the things that were spoken and uttered in that miraculous manner; which is the last gift here mentioned. But the nature, use, and abuse of these gifts is so largely and distinctly spoken unto by the apostle, 1<461401> Corinthians 14:1-27, that as I need not insist on them, so I cannot fully do it without an entire exposition of that whole chapter, which the nature of my design will not permit.
595
CHAPTER 5.
THE ORIGINAL, DURATION, USE, AND END, OF EXTRAORDINARY SPIRITUAL GIFTS.
THIS summary account doth the apostle give of these extraordinary gifts of the Holy Ghost which then flourished in the church, and were the life of its extraordinary ministry. It may be mention may occur of some such gifts under other names, but they are such as may be reduced unto some one of those here expressed. Wherefore this may be admitted as a perfect catalogue of them, and comprehensive of that power from above which the Lord Christ promised unto his apostles and disciples upon his ascension into heaven, <440108>Acts 1:8; for he "ascended up far above all heavens, that he might fill all things," <490410>Ephesians 4:10, that is, the church with officers and gifts, unto the perfection of the saints, by the work of the ministry, and the edification of his body, verse 12: for being by the right hand of God exalted, and having received of the Father the promise of the Holy Ghost, he shed forth, or abundantly poured out, those things whereof we speak, <440233>Acts 2:33. And as they were the great evidences of his acceptation with God, and exaltation, seeing in them the Spirit "convinced the world of sin, of righteousness, and of judgment," so they were the great means whereby he carried on his work amongst men, as shall afterward be declared.
There was no certain limited time for the cessation of these gifts. Those peculiar unto the apostles were commensurate unto their lives. None after their decease had either apostolical office, power, or gifts. The like may be said of the evangelists. Nor have we any undoubted testimony that any of those gifts which were truly miraculous, and every way above the faculties of men, were communicated unto any after the expiration of the generation of them who conversed with Christ in the flesh, or those who received the Holy Ghost by their ministry. It is not unlikely but that God might on some occasions, for a longer season, put forth his power in some miraculous operations; and so he yet may do, and perhaps doth sometimes. But the superstition and folly of some ensuing ages, inventing and divulging innumerable miracles false and foolish, proved a most
596
disadvantageous prejudice unto the gospel, and a means to open a way unto Satan to impose endless delusions upon Christians; for as true and real miracles, with becoming circumstances, were the great means that won and reconciled a regard and honor unto Christian religion in the world, so the pretense of such as either were absolutely false, or such as whose occasions, ends, matter, or manner, were unbecoming the greatness and holiness of Him who is the true author of all miraculous operations, is the greatest dishonor unto religion that any one can invent. But although all these gifts and operations ceased in some respect, some of them absolutely, and some of them as to the immediate manner of communication and degree of excellency; yet so far as the edification of the church was concerned in them, something that is analogous unto them was and is continued. He who gave "some apostles, and some prophets, and some evangelists," gave also "some pastors and teachers." And as he furnished the former with extraordinary gifts, so as far as any thing of the like kind is needful for the continual edification of the church, he bestows it on the latter also, as shall be declared.
And these gifts of the Spirit, added unto his grace in real holiness, were the glory, honor, and beauty of the church of old. Men have but deceived themselves and others when they have feigned a glory and beauty of the church in other things. And whatever any think or say, where these gifts of the Holy Ghost, which are the ornaments of the church, her "clothing of wrought gold," and her "raiment of needlework," are neglected and lost, and they think to adorn her with the meretricious paint of pompous ceremonies, with outward grandeur, wealth, and power, she is utterly fallen from her chastity, purity, and integrity. But it is evident that this is the state of many churches in the world; which are therefore worldly and carnal, not spiritual or evangelical. Power, and force, and wealth, -- the gifts, in this case, of another spirit, -- under various pretenses and names, are their life and glory; indeed their death and shame. I deny not but that it is lawful for ministers of the gospel to enjoy earthly possessions, which they do attain by any commendable way among other men. Neither are they required, unless in extraordinary cases, to part with the right and use of their temporal goods because they are so ministers of Christ; though those who are so indeed will not deny but that they ought to use them in a peculiar manner unto the glory of Christ and honor of the gospel, beyond
597
other men. Neither shall I ever question that wherein the Scripture is so express, namely, that those who "labor in the word and doctrine" should have a convenient, yea, an honorable subsistence provided for them, according to the best ability of the church, for their work's sake. It is in like manner also granted that the Lord Christ hath committed all that power which, with respect unto the edification of the church, he will exercise in this world unto the church itself, as it cannot, without a virtual renunciation of the gospel and faith in Christ Jesus as the head and king of the church, be supposed that this power is any other but spiritual, over the souls and consciences of men; and therefore cannot this power be exercised, or be any way made effectual, but by virtue of the spiritual gifts we treat of: but for men to turn this spiritual power, to be exercised only by virtue of spiritual gifts, into an external coercive power over the persons, bodies, liberties, and lives of men, to be exercised by law-courts, in ways, forms, manners, utterly foreign to the gospel and all evangelical administrations, without the least pretense unto or appearance of the exercise of the gifts of the Holy Ghost therein; yea, and by persons by whom they are hated and derided, acting with pride, scorn, and contempt of the disciples of Christ and over them, being utterly ignorant of the true nature and use of all gospel administrations, -- this is to disorder the church, and instead of a house of spiritual worship, in some instances to turn it into "a den of thieves." Where hereunto there are, moreover, annexed earthly revenues, containing all food and fuel of corrupt lusts, with all things satisfactory unto the minds of worldly, sensual men, as a meet reward of these carnal administrations, -- as it is at this day in the church of Rome, -- there all use of the gifts of the Holy Ghost is excluded, and the church is brought into extreme desolation. And although these things are as contrary to the gospel as darkness is to light, yet the world, for many reasons not now to be insisted on, being willing to be deceived in this matter, it is generally apprehended that there is nothing so pernicious unto the church, so justly to be watched against and rooted out, as a dislike of their horrible apostasies, in the corrupt depravation of all evangelical administrations. This was not the state, this was not the condition, of the primitive churches; their life consisted in the grace of the Spirit, and their glory in his gifts. None of their leaders once dreamed of that new kind of beauty, glory, and power, consisting in numberless superstitious ceremonies, instead of religious worship; worldly grandeur,
598
instead of humility and self-denial; and open tyranny over the consciences and persons of men, in the room of spiritual authority, effectual in the power of Christ, and by virtue of the gifts of the Holy Ghost.
There are many sore divisions at this day in the world among and between the professors of Christian religion, both about the doctrine and worship of the gospel, as also the discipline thereof. That these divisions are evil in themselves, and the cause of great evils, hinderances of the gospel, and all the effects thereof in the world, is acknowledged by all; and it is a thing, doubtless, to be greatly lamented, that the generality of them who are called Christians are departed from the great rule of "keeping the unity of the Spirit in the bend of peace." He who doth not pray always, who is not ready with his utmost endeavor to remedy this evil, to remove this great obstruction of the benefit of the gospel, is scarce worthy the name of a Christian The common way insisted on unto this end is, that those who have most force and power should set up standards and measures of agreement, compelling others, by all ways of severity and violence, to a compliance therewith; judging them the highest offenders who shall refuse so to do, because the determining and settling of this matter is committed unto them. This is the way of Antichrist and those who follow him therein. Others, with more moderation and wisdom, but with as little success, do or have endeavored the reconciliation of the parties at variance, some, more or all of them, by certain middle ways of mutual condescension which they have found out. Some things they blame, and some things they commend in all; some things they would have them do, and some things omit: all for the sake of peace and love. And this design carries with it so fair and pleadable a pretense, that those who are once engaged in it are apt to think that they alone are the true lovers of Christianity in general, the only sober and indifferent persons, fit to umpire all the differences in the world, in a few propositions which they have framed. And so wedded are some wise and holy men unto these apprehensions of reconciling Christians by their conceived methods, that no experience of endless disappointments and of increasing new differences and digladiations, of forming new parties, of reviving old animosities, all which roll in upon them continually, will discourage them in their design. "What then?" will some say; "would you have these divisions and differences that are among us continued and perpetuated,
599
when you acknowledge them so evil and pernicious?" I say, God forbid; yea, we pray for, and always will endeavor, their removal and taking away. But yet this I say, on the other hand, whether men will hear or whether they will forbear, there is but one way of effecting this so blessed and desirable a work, which until it be engaged in, let men talk what they please of reconciliation, the worst of men will be reviling and persecuting those who are better than themselves unto the end of the world; and this way is, that all churches should endeavor to reduce themselves unto the primitive pattern. Let us all but consider what was the life and spirit of those churches, wherein their honor, glory, and order did consist, making it our joint design to walk in the principle of that grace of the Spirit wherein they walked, in the exercise and use of those gifts of the Spirit which were the spring of and gave virtue unto all their administrations, renouncing whatever is foreign unto and inconsistent with these things, and that grace and unity will quickly enter into professors which Christ hath purchased for them. But these things are here only occasionally mentioned, and are not farther to be pursued.
These spiritual gifts the apostle calls the "powers of the world to come," <580604>Hebrews 6:4,5; that is, those effectual powerful principles and operations which peculiarly belong unto the kingdom of Christ and administration of the gospel, whereby they were to be set up, planted, advanced, and propagated in the world. The Lord Christ came and wrought out the mighty work of our salvation in his own person, and thereon laid the foundation of his church on himself, by the confession of him as the Son of God. Concerning himself and his work he preached, and caused to be preached, a doctrine that was opposed by all the world, because of its truth, mystery, and holiness; yet was it the design of God to break through all those oppositions, to cause this doctrine to be received and submitted unto, and Jesus Christ to be believed in, unto the ruin and destruction of the kingdom of Satan in the world. Now, this was a work that could not be wrought without the putting forth and exercise of mighty power; concerning which nothing remains to be inquired into but of what sort it ought to be. Now, the conquest that the Lord Christ aimed at was spiritual, over the souls and consciences of men; the enemies he had to conflict withal were spiritual, even principalities and powers, and spiritual wickednesses in high places, the god of this world, the prince of it, which
600
ruled in the children of disobedience; the kingdom which he had to erect was spiritual, and not of this world; all the laws and rules of it, with their administrations and ends, were spiritual and heavenly. The gospel that was to be propagated was a doctrine not concerning this world, nor the things of it, nor of any thing natural or political, but as they were merely subordinate unto other ends; but heavenly and mysterious, directing men only in a tendency according to the mind of God, unto the eternal enjoyment of him. Hereon it will easily appear what kind of power is necessary unto this work and for the attaining of these ends. He that, at the speaking of one word, could have engaged "more than twelve legions of angels" in his work and unto his assistance, could have easily, by outward force and arms, subdued the whole world into an external observance of him and his commands, and thereon have ruled men at his pleasure. As this he could have done, and may do when he pleaseth, so if he had done it, it had tended nothing unto the ends which he designed. He might, indeed, have had a glorious empire in the world, comprehensive of all dominions that ever were or can be on the earth; but yet it would have been of the same kind and nature with that which Nero had, -- the greatest monster of villainy in nature. Neither had it been any great matter for the Son of God to have out-done the Romans or the Turks, or such like conspiracies of wicked oppressors. And all those who yet think meet to use external force over the persons, lives, and bodies of men, in order unto the reducing of them unto the obedience of Christ and the gospel, do put the greatest dishonor upon him imaginable, and change the whole nature of his design and kingdom. He will neither own nor accept of any subject but whose obedience is a free act of his own will, and who is so made willing by himself in the day of his power. His design, and his only design, in this world, unto the glory of God, is to erect a kingdom, throne, and rule in the souls and consciences of men; to have an obedience from them in faith, love, and spiritual delight, proceeding from their own choice, understandings, wills, and affections; an obedience that should be internal, spiritual, mystical, heavenly, with respect solely unto things unseen and eternal, wherein himself and his laws should be infinitely preferred before all earthly things and considerations. Now, this is a matter that all earthly powers and empires could never desire, design, or put a hand unto, and that which renders the kingdom of Christ, as of another nature, so more excellent and better than all earthly kingdoms, as liberty is better than
601
bondage, the mind more excellent than the outward carcass, spiritual and eternal things than things carnal and temporary, as the wisdom and holiness of God are more excellent than the folly and lusts of men.
Seeing, therefore, this was the design of Christ, this was the nature and work of the gospel which was to be propagated, wherein carnal power and outward force could be of no use, yea, whose exercise was inconsistent with, dishonorable unto, and destructive of the whole design, and wherein the work to be accomplished on the minds and souls of men is incomparably greater than the conquering of worlds with force and arms, it is inquired what power the Lord Christ did employ herein, what means and instruments he used for the accomplishment of his design, and the erecting of that kingdom or church-state which, being promised of old, was called "the world to come," or the "new world," "a new heavens and a new earth, wherein dwell-eth righteousness;" and I say, it was those gifts of the Holy Ghost whereof we have treated, which were those "powers" of this "world to come." By them it was, or in their exercise, that the Lord Christ erected his empire over the souls and consciences of men, destroying both the work and kingdom of the devil. It is true, it is the word of the gospel itself that is the rod of his strength, which is sent out of Zion to erect and dispense his rule; but that hidden power which made the word effectual in the dispensation of it consisted in those gifts of the Holy Ghost. Men may despise them or think light of them whilst they please; they are those powers which the Lord Christ in his wisdom thought meet alone to engage in the propagation of the gospel, and the setting up of his kingdom in the world.
The recovery and return of the people from the captivity of Babylon was a type of the spiritual redemption of the church by Jesus Christ; and how God effected that as a type hereof he declares, <380406>Zechariah 4:6, "Not by army, nor by power, but by my Spirit, saith the LORD of hosts." So, much more, was this work to be effected. So, after his resurrection, the Lord Christ tells his apostles that they were to be his "witnesses in Jerusalem, and in all Judea, and in Samaria, and unto the uttermost part of the earth;" that is, all the world over, <440108>Acts 1:8. But how shall they be able so to bear testimony unto them as that their witness shall be received and become effectual? Saith he, "Ye shall receive power for this end. I have given you authority to preach the word before, and now I will give you
602
such an ability for it as none shall be able to withstand or resist; and this is after the Holy Ghost is come upon you, -- that is, in the communication of those gifts whereby ye may be enabled unto your work." In them consisted that "mouth and wisdom" which he promised he would give them, "which all their adversaries were not able to gainsay nor resist," <422115>Luke 21:15. Wherefore, that which I shall close this discourse withal shall be a brief endeavor to declare how those gifts were the spiritual powers of the gospel unto all the ends we have before mentioned, as designed by Jesus Christ; whence it will appear how little there was of the wisdom, skill, power, or authority of men in the whole work of propagating the gospel and planting the church of Christ, as we shall afterward manifest how, by the dispensation of the other more ordinary gifts of the Spirit, both the gospel and the church are continued and preserved in the world.
First, The persons whom the Lord Christ chose, called, and designed unto this work, were by those gifts enabled thereunto. As no mortal men had of themselves any sufficiency for such a work, so the persons particularly called unto it by Jesus Christ lay under all the disadvantages that any persons could possibly be liable unto in such an undertaking: for, --
1. They were all of them unlearned and ignorant; which the Jews took notice of, <440413>Acts 4:13, and which the Gentiles despised them for.
2. They were poor, and of no reputation in the world; which made them contemned by all sorts of person. And,
3. They seem in many instances to have been pusillanimous and fearful; which they all manifested when they so shamefully fled and left their Master in his distresses, the chief of them also swearing that he knew him not. Now, it is easily understood what great disadvantages these were unto the undertaking of so great a work as they were called unto; yea, how impossible it was for them, under these qualifications, to do any thing in the pursuit of it. Wherefore, by the communication of these gifts unto them, all these impediments arising from themselves were removed, and they were furnished with endowments of quite another nature, whereby they were eminently filled with that spiritual wisdom, knowledge, and understanding, which surpassed all the wisdom that was of the world or in it, by what ways or means soever it were attained.
603
(1.) They both had and declared a wisdom which none of the princes of this world were acquainted withal, 1<460201> Corinthians 2:1-8,13. Those who, during the abode of Christ in the flesh with them, could not understand a plain parable, and were ever and anon at no small loss about the sense and meaning of their Master, having very low and carnal apprehensions about his person, work, and office, were now filled with a knowledge of all heavenly mysteries, and with wisdom to declare, manage, and maintain them against all opposers. Kings, princes, rulers of synagogues, were now all one to them. They had a mouth and wisdom given them which none of their adversaries could resist. Wherever they came, in all nations, to all sorts of people, of all languages, they were now enabled, in their own tongue and speech, to declare and preach the gospel unto them, being always filled with a treasure of wisdom and spiritual mysteries, whence they could draw forth as every occasion did require.
(2.) Whereas they were poor, the difficulties wherewith such a condition is attended were also by this means utterly taken away: for although they had neither silver nor gold by their work or employment, but their outward wants and distresses were rather increased thereby, yet their minds and souls were by this communication of the Spirit so raised above the world, and filled with such a contempt of all the desirable things in it, and of all the pride of men upon their account, as that their want of possessions and outward enjoyments made them only the more ready and expedite for their work; whence also such of them as had possessions, [having] sold them, gave their price to the poor, that they might be no hinderance unto them in their design. And hence also it was that those who, even after the resurrection of Christ, were inquiring after a temporal kingdom, -- wherein, no doubt, a good part of its glory, power, and advantages would fall to their share, as most do who yet continue to dream of such a kingdom in this world, -- immediately upon the communication of these gifts rejoiced that they were counted worthy of shame for the name of Christ, when they were imprisoned, whipped, and despitefully used, <440540>Acts 5:40, 41.
(3.) They had boldness, courage, and constancy given unto them, in the room of that pusillanimity and fear which before they had discovered. This the Jews took notice of, and were astonished at, <440413>Acts 4:13; and they had reason so to be, if we consider the power and authority of that
604
work wherein they were then assaulted, with the speech of Peter unto them, verses 8-12, which he spake as filled with the Holy Ghost. See also <440528>Acts 5:28-32. And in the whole course of their ministry throughout the world, the like undaunted courage, resolution, and constancy, did always and in all things accompany them. Wherefore, these gifts, in the first place, may be esteemed the "powers of the world to come," inasmuch as by them those unto whom the work of preaching the gospel, propagating the mystery of it, the conversion of nations, the planting of churches, and in all the erection of the kingdom of Christ, was committed, were enabled by them, unto the utmost capacity of human nature, to discharge, effect, and accomplish the work committed unto them. By virtue and in the strength of these spiritual abilities did they set upon the whole kingdom of Satan and darkness in the world, contending with the gates of hell and all the powers of the earth, attempting the wisdom of the Greeks and the religion of the Jews, with success against both. They went not forth with force and arms, or carnal power; they threatened no man, menaced no man, with the carnal weapons of force or penalties; they had no baits or allurements of wealth, power, or honor, to inveigle the minds of corrupt and sensual men: but, as was said, in the warranty and power of these spiritual gifts, they both attempted and accomplished this work. And things continue still in the same condition, according unto their proportion Such as is the furniture of men with spiritual abilities and gifts of the Holy Ghost, such is their fitness for the work of the ministry, and no other. And if any shall undertake this work without this provision of abilities for it, they will neither ever be owned by Christ nor be of the least use in the employment they take upon them. A ministry devoid of spiritual gifts is a sufficient evidence of a church under a degenerating apostasy. But these things will be farther spoken unto afterward.
Secondly, By these gifts were all their administrations, especially their preaching the gospel, rendered effectual unto their proper end. The preaching of the word, which is the "sword of the Spirit," was the great instrument whereby they wrought out and accomplished their designed work in the conviction and conversion of the souls of men. It may therefore be inquired what it was that gave efficacy and success unto the word as preached or dispensed by them. Now, this, as it should seem, must be either that the subject-matter of it was so suited unto the reasons
605
and understandings of men as that they could not but admit of it upon its proposal; or that the manner whereby they declared it was with such persuasive artifices as were meet to prevail with the minds of men unto an assent, or to impose upon them against the best of their defences. But the apostle declares that it was utterly otherwise in both these regards: for the matter of the doctrine of the gospel, unto the minds of carnal men, -- such as all men are until renewed by the gospel itself, -- is folly, and that which is every way meet to be despised, 1<460118> Corinthians 1:18; and for the manner of its declaration, they did not therein, neither would they, use the enticing words of human wisdom, any arts of oratory, or dresses of rhetoric or eloquence, lest the effects which were wrought by the word should have seemed in any measure to have proceeded from them, chap. <460204>2:4, 5. Wherefore, not to mention that internal efficacious power of grace which God secretly puts forth for the conversion of his elect, -- the consideration whereof belongs not unto our present design, -- and I say that it was by virtue of those gifts that the administration of the gospel was so efficacious and successful; for, --
1. From them proceeded that authority over the minds of men wherewith the word was accompanied. When the Lord Christ was anointed by the Spirit to preach the gospel, it is said, "He taught as one having authority, and not as the scribes," <400729>Matthew 7:29. Whatever was his outward appearance in the flesh, the word, as administered by him, was attended with such an authority over the minds and consciences of men as they could not but be sensible of. And so was it with the primitive dispensers of the gospel. By virtue of these spiritual gifts, they preached the word "in the demonstration of the Spirit and of power," 1<460204> Corinthians 2:4. There was accompanying of their preaching an evidence or demonstration of a power and authority that was from God and his Spirit. Men could not but conclude that there was something in it which was over them or above them, and which they must yield or submit unto as that which was not for them to contend withal. It is true, the power of the gospel was hid unto them that were to perish, whose minds the god of this world had effectually blinded,
"lest the light of the glorious gospel of Christ should shine unto them," 2<470403> Corinthians 4:3,4,
606
-- whence it came to pass that the word was rejected by many, -- yet wherever God was pleased to make it effectual, it was by a sense of a divine authority accompanying its administration, by virtue of those spiritual gifts; and therefore our apostle shows that when men prophesied, or declared the mind of God from the word by the gift of prophecy, unbelievers did
"fall down, and, worshipping God, reported that God was in them of a truth," 1<461424> Corinthians 14:24,25.
They were sensible of a divine authority, which they could not stand before, or withstand.
2. From hence also proceeded that life and power for conviction which the word was accompanied with in their dispensation of it. It became shortly to be the arrows of Christ, which were sharp in the hearts of men. As men found an authority in the dispensation of the word, so they felt and experienced an efficacy in the truths dispensed. By it were their minds enlightened, their consciences awakened, their minds convinced, their lives judged, the secrets of their hearts made manifest, as 1<461424> Corinthians 14:24,25, until they cried out in multitudes, "Men and brethren, what shall we do?" Hereby did the Lord Christ in his kingdom and majesty ride prosperously, conquering and to conquer, with the word of truth, meekness, and righteousness, subduing the souls of men unto his obedience, -- making them free, ready, willing, in the day of his power. These were the forces and weapons that he used in the establishing of his kingdom, which were
"mighty through God to the pulling down of strongholds, casting down of imaginations, and every high thing that exalted itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ," 2<471004> Corinthians 10:4,5.
So doth the apostle describe the success of these administrations as an absolute conquest, wherein all opposition is broken, all strongholds and fortifications are demolished, and the whole reduced unto due obedience; for by this means were all things effected. All the strongholds of sin in the minds of men, in their natural darkness, blindness, and obstinacy; all the high fortifications of prejudices, and vain, proud, lofty imaginations, raised
607
in them by Satan, -- were all cast down by and before gospel administrations, managed by virtue and authority of these spiritual gifts, which the Lord Christ ordained to be the powers of his kingdom.
Thirdly, Those of them which consisted in miraculous operations were suited to fill the world with an apprehension of a divine power accompanying the word and them by whom it was administered. And sundry things unto the furtherance of the gospel depended hereon; as, --
1. The world, which was stupid, asleep in sin and security, satisfied with their lusts and idolatries, regardless of any thing but present enjoyments, was awakened hereby to an attendance unto and inquiry into this new doctrine that was proposed unto them. They could not but take notice that there was something more than ordinary in that sermon which they were summoned unto by a miracle. And this was the first and principal use of these miraculous operations They awakened the dull, stupid world unto a consideration of the doctrine of the gospel, which otherwise they would have securely neglected and despised.
2. They weakened and took off those mighty prejudices which their minds were possessed with by tradition and secular enjoyments What these prejudices were I shall not here declare, I have done it elsewhere; it is enough to observe, that they were as great, as many, as effectual, as human nature in any case is capable of. But yet although they were sufficiently of proof against all other means of conviction, they could not but sink and weaken before the manifest evidence of present divine power, such as these miraculous operations were accompanied withal; for although all the things which they cleaved unto, and intended to do so inseparably, were, as they thought, to be preferred above any thing that could be offered unto them, yet when the divine power appeared against them, they were not able to give them defense. Hence, upon these operations one of these two effects ensued: --
(1.) Those that were shut up under their obstinacy and unbelief were filled with tormenting convictions, and knew not what to do to relieve themselves The evidence of miracles they could not withstand, and yet would not admit of what they tendered and confirmed; whence they were filled with disquietments and perplexities. So the rulers of the Jews manifested themselves to have been upon the curing of the impotent
608
person at the gate of the temple. "What shall we do," say they, "to these men? for that indeed a notable miracle hath been done by them we cannot deny," <440416>Acts 4:16.
(2.) The minds of others were exceedingly prepared for the reception of the truth, the advantages unto that purpose being too many to be here insisted on. 3. They were a great means of taking off the scandal of the cross That this was that which the world was principally offended at in the gospel is sufficiently known. "Christ crucified was to the Jews a stumbling-block, and unto the Greeks foolishness." Nothing could possibly be or have been a matter of so high offense unto the Jews as to offer them a crucified Messiah, whom they expected as a glorious king to subdue all their enemies; nor ever will they receive him, in the mind wherein they are, upon any other terms: and it seemed a part of the extremest folly unto the Grecians to propose such great and immortal things in the name of one that was himself crucified as a malefactor And a shame it was thought, on all hands, for any wise man to profess or own such a religion as came from the cross But yet, after all this blustering of weakness and folly, when they saw this doctrine of the cross owned by God, and witnessed unto by manifest effects of divine power, they could not but begin to think that men need not be much ashamed of that which God so openly avowed. And all these things made way to let in the word into the minds and consciences of men; where, by its own efficacy, it gave them satisfying experience of its truth and power.
From these few instances, whereunto many of an alike nature might be added, it is manifest how these spiritual gifts were the "powers of the world to come," -- the means, weapons, arms, that the Lord Christ made use of for the subduing of the world, destruction of the kingdom of Satan and darkness, with the planting and establishment of his own church on the earth. And as they were alone suited unto his design, so his accomplishment of it by them is a glorious evidence of his divine power and wisdom, as might easily be demonstrated.
609
CHAPTER 6.
OF ORDINARY GIFTS OF THE SPIRIT -- THE GRANT, INSTITUTION, USE, BENEFIT, END, AND CONTINUANCE OF
THE MINISTRY.
THE consideration of those ordinary gifts of the Spirit which are annexed unto the ordinary powers and duties of the church doth in the next place lie before us. And they are called ordinary, not as if they were absolutely common unto all, or were not much to be esteemed, or as if that were any way a diminishing term; but we call them so upon a double account: --
1. In distinction from those gifts which, being absolutely extraordinary, did exceed the whole power and faculties of the souls of men, as healings, tongues, and miracles; for otherwise they are of the same nature with most of those gifts which were bestowed on the apostles and evangelists, differing only in degree. Every true gospel ministry hath now gifts of the same kind with the apostles, in a degree and measure sufficient to their work, excepting those mentioned.
2. Because of their continuance in the ordinary state of the church; which also they shall do unto the consummation of all things. Now, my design is to treat peculiarly of the gifts of the Holy Spirit. But because there is a gift of Christ which is the foundation and subject of them, something must be spoken briefly unto that in the first place. And this gift of Christ is that of the ministry of the church; the nature of which office I shall not consider at large, but only speak unto it as it is a gift of Christ; and this I shall do by some little illustration given unto that passage of the apostle where this gift and the communication of it is declared: <490407>Ephesians 4:7-16, "But unto every one of us is given grace according to the measure of the gift of Christ. Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. (Now that he ascended, what is it but that he also descended first into the lower parts of the earth? He that descended is the same also that ascended up far above all heavens, that he might fill all things.) And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ:
610
till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ: that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; but speaking the truth in love, may grow up into him in all things, which is the head, even Christ: from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love."
There is no other place of Scripture wherein at one view the grant, institution, use, benefit, end, and continuance of the ministry is so clearly and fully represented. And the end of this whole discourse is, to declare that the gift and grant of the ministry and ministers, of the office and the persons to discharge it, is an eminent, most useful fruit and effect of the mediatory power of Christ, with his love and care towards his church. And those of whom the apostle speaks ("Unto every one of us") are the officers or ministers whom he doth afterward enumerate, although the words may in some sense be extended unto all believers; but principally the ministry and ministers of the church are intended. And it is said, unto them is "grace given." It is evident that by "grace" here, not sanctifying, saving grace is intended, but a participation of a gracious favor with respect to an especial end. So the word is frequently used in this case by our apostle, <451515>Romans 15:15; <480209>Galatians 2:9; <490308>Ephesians 3:8. This gracious favor we are made partakers of, -- this trust is freely, in a way of grace, committed unto us; and that "according to the measure of the gift of Christ," -- unto every one, according as the Lord Christ doth measure the gift of it freely out unto them. Thus in general was the ministry granted unto the church, the particular account whereof is given in the ensuing verses. And, --
First, It is declared to be a gift of Christ: Kai< autj ov< e]dwke, -- "And he himself gave," <490411>Ephesians 4:11. It is the great fundamental of all church order, power, and worship, that the gift and grant of Christ is the original of the ministry. If it had not been so given of Christ, it had not been lawful for any of the sons of men to institute such an office, or appoint such officers. If any had attempted so to do, as there would have been a nullity
611
in what they did, so their attempt would have been expressly against the headship of Christ, or his supreme authority over the church. Wherefore, that he would thus give ministers of the church was promised of old, <240315>Jeremiah 3:15, as well as signally foretold in the psalm from whence these words are taken. And as his doing of it is an act of his mediatory power, as it is declared in this place, and <402818>Matthew 28:18, so it was a fruit of his care, love, and bounty, 1<461228> Corinthians 12:28. And it will hence follow, not only that offices in the church which are not of Christ's giving by institution, and officers that are not of his gift, grant, by provision and furnishment, have indeed no place therein, but also that they are set up in opposition unto his authority and in contempt of his care and bounty; for the doing so ariseth out of an apprehension beth that men have a power in the church which is not derived from Christ, and that to impose servants upon him in his house without his consent, as also that they have more care of the church than he had, who made not such provision for them. And if an examination might be admitted by this rule, as it will one day come on whether men will or no, some great names now in the church would scarce be able to preserve their station. Popes, cardinals, metropolitans, diocesan prelates, archdeacons, commissaries, officials, and I know not what other monstrous products of an incestuous conjunction between secular pride and ecclesiastical degeneracy, would think themselves severely treated to be tried by this rule; but so it must be at last, and that unavoidably. Yea, and that no man shall be so hardy as once to dare attempt the setting up of officers in the church without the authority of Christ, the eminency of this gift and grant of his is declared in sundry particular instances, wherein neither the wisdom, nor skill, nor power of any or all of the sons of men, can have the least interest, or in any thing alike unto them.
And this appears, --
1. From the grandeur of its introduction, or the great and solemn preparation that was made for the giving out of this gift. It was given by Christ "when he ascended up on high, and led captivity captive," <490408>Ephesians 4:8. The words are taken from <19B817>Psalm 118:17,18, "The chariots of God are twenty thousand, even thousands of angels: the Lord is among them, as in Sinai, in the holy place. Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men; yea, for
612
the rebellious also, that the LORD God might dwell among them." In the first place, the glorious appearance of God on Mount Sinai in giving of the law, his descending and ascending unto that purpose, is intended. But they are applied here unto Christ, because all the glorious works of God in and towards the church of old were either representatory or gradually introductory of Christ and the gospel. Thus the glorious ascending of God from Mount Sinai, after the giving of the law, was a representation of his "ascending up far above all heavens, that he might fill all things," as <490410>Ephesians 4:10. And as God then "led captivity captive" in the destruction of Pharaoh and the Egyptians, who had long held his people in captivity and under cruel bondage; so dealt the Lord Christ now in the destruction and captivity of Satan and all his powers, <510215>Colossians 2:15. Only, whereas it is said in the psalm that "he received gifts for men," here it is said that "he gave gifts to men:" wherein no small mystery is couched; for although Christ is God, and is so gloriously represented in the psalm, yet an intimation is given that he should act what is here mentioned in a condition wherein he was capable to receive from another, as he did in this matter, <440233>Acts 2:33. And so the phrase in the original doth more than insinuate: µd;aB; ; twnO Tm; ' T;jq] l' ;, "Thou hast received gifts in Adam," -- in the man, or human nature. And tq'l; signifies as well to give as to receive, especially when any thing is received to be given. Christ received this gift in the human nature to give it unto others. Now, to what end is this glorious theater, as it were, prepared, and all this preparation made, all men being called to the preparation of it? It was to set out the greatness of the gift he would bestow, and the glory of the work which he would effect; and this was to furnish the church with ministers, and ininisters with gifts for the discharge of their office and duty. And it will one day appear that there is more glory, more excellency, in giving one poor minister unto a congregation, by furnishing him with spiritual gifts for the discharge of his duty, than in the pompous instalment of a thousand popes, cardinals, or metropolitans. The worst of men, in the observance of a few outward rites and ceremonies, can do the latter; Christ only can do the former, and that as he is ascended up on high to that purpose.
2. It appears to be such an eminent gift from its original acquisition. There was a power acquired by Christ for this great donation, which the apostle declares, <490409>Ephesians 4:9, "Now that he ascended, what is it but that he
613
also descended first into the lower parts of the earth?" Having mentioned the ascension of Christ as the immediate cause or fountain of the communication of this gift, verse 8, he found it necessary to trace it unto its first original. He doth not, therefore, make mention of the descending into the lower parts of the earth occasionally upon that of his ascending, as if he catched at an advantage of a word, nor doth he speak of the humiliation of Christ absolutely in itself, which he had no occasion for; but he introduceth it to show what respect this gift of the ministry and ministers, of the office, gifts, and persons, had thereunto. And Christ's descending into the lower parts of the earth may be taken two ways, according as that expression, "The lower parts of the earth," may be diversely understood: for the Ta< katwt> era me>rh thv~ ghv~ , "The lower parts of the earth," are either the whole earth, -- that is, those lower parts of the creation, -- or some part of it; for the word "lower" includes a comparison either with the whole creation or with some part of itself. In the first sense, Christ's state of humiliation is intended, wherein he came down from heaven into these lower parts of God's creation, conversing on the earth. In the latter, his grave and burial are intended; for the grave is the lowest part of the earth into which mankind doth descend. And both of these, or his humiliation as it ended in his death and burial, may be respected in the words. And that which the apostle designs to manifest is, that the deep humiliation and the death of Christ are the fountain and original of the ministry of the church, by way of acquisition and procurement. It is a fruit whose root is in the grave of Christ; for in those things, in the humiliation and death of Christ, lay the foundation of his mediatory authority, whereof the ministry is an effect, <501706>Philippians 2:611. And it was appointed by him to be the ministry of that peace between God and man which was made therein and thereby, <490214>Ephesians 2:14,16,17; for when he had made this peace by the blood of the cross, he preached it in the giving these gifts unto men for its solemn declaration. See 2<470518> Corinthians 5:18-21. Wherefore, because the authority from whence this gift proceeded was granted unto Christ upon his descending into the lower parts of the earth, and the end of the gift is to declare and preach the peace which he made between God and man by his so doing, this gift relates thereunto also. Hereon cloth the honor and excellency of the ministry depend, with respect hereunto is it to be esteemed and valued, -- namely, its relation unto the spiritual humiliation of Christ, --
614
and not from the carnal or secular exaltation of those that take it upon them.
3. It appears to be an eminent and signal gift from the immediate cause of its actual communication, or the present qualification of the Lord Christ for the bestowing of it; and this was his glorious exaltation upon his ascension. A right unto it was acquired by him in his death, but his actual investiture with all glorious power was to precede its communication, <490408>Ephesians 4:8, 10. He was first to ascend up on high, to triumph over all his and our adversaries, put now under him into absolute and eternal captivity, before he gave out this gift. And he is said here to "ascend far above all heavens," -- that is, these visible and aspectable heavens, which he passed through when he went into the glorious presence of God, or unto the right hand of the Majesty on high. See <580414>Hebrews 4:14, with our Exposition thereon It is also added why he was thus gloriously exalted, and this was that he might "fill up all things;" not fusikw~v, but ejnerghtikwv~ ; -- not in the essence of his nature, but in the exercise of his power. He had laid the foundation of his church on himself in his death and resurrection, but now the whole fabric of it was to be filled with its utensils and beautified with its ornaments. This he ascended to accomplish, and did it principally in the collation of this gift of the ministry upon it. This was the first exercise of that glorious power which the Lord Christ was vested withal upon his exaltation, the first effect of his wisdom and love, in filling all things, unto the glory of God and the salvation of his elect. And these things are mentioned, that in the contemplation of their greatness and order we may learn and judge how excellent this donation of Christ is. And it will also appear from hence how contemptible a thing the most pompous ministry in the world is, which doth not proceed from this original.
4. The same is manifest from the nature of the gift itself; for this gift consisteth in gifts: "He gave gifts," <490408>Ephesians 4:8. There is an active giving expressed, "He gave;" and the thing given, that is, "gifts." Wherefore the ministry is a gift of Christ, not only because freely and bountifully given by him to the church, but also because spiritual gifts do essentially belong unto it, are indeed its life, and inseparable from its being. A ministry without gifts is no ministry of Christ's giving, nor is of any other use in the church but to deceive the souls of men. To set up such a
615
ministry is both to despise Christ and utterly to frustrate the ends of the ministry, those for which Christ gave it, and which are here expressed; for, --
(1.) Ministerial gifts and graces are the great evidence that the Lord Christ takes care of his church and provides for it, as called into the order and unto the duties of a church. To set up a ministry which may be continued by outward forms and orders of men only, without any communication of gifts from Christ, is to despise his authority and care. Neither is it his mind that any church should continue in order any longer or otherwise than as he bestows these gifts for the ministry.
(2.) That these gifts are the only means and instruments whereby the work of the ministry may be performed, and the ends of the ministry attained, shall be farther declared immediately. The ends of the ministry here mentioned, called its "work," are, the "perfecting of the saints, and the edifying of the body of Christ, until we all come unto a perfect man." Hereof nothing at all can be done without these spiritual gifts; and therefore a ministry devoid of them is a mock ministry, and no ordinance of Christ.
5. The eminency of this gift appears in the variety and diversity of the offices and officers which Christ gave in giving of the ministry. He knew there would, and had appointed there should, be a twofold estate of the church, <490401>Ephesians 4:1l, --
(1.) Of its first election and foundation;
(2.) Of its building and edification. And different both offices and gifts were necessary unto these different states; for: --
(1.) Two things were extraordinary in the first erection of his church: --
[1.] An extraordinary aggression was to be made upon the kingdom of Satan in the world, as upheld by all the potentates of the earth, the concurrent suffrage of mankind, with the interest of sin and prejudices in them.
[2.] The casting of men into a new order, under a new rule and law, for the worship of God; that is, the planting and erecting of churches all the world over. With respect unto these ends, extraordinary officers, with
616
extraordinary authority, power, and abilities, were requisite. Unto this end, therefore, he "gave some apostles, and some prophets, and some evangelists;" of the nature of whose offices and their gifts we have spoken before. I shall here only add, that it was necessary that these officers should have their immediate call and authority from Christ, antecedent unto all order and power in the church, for the very being of the church depended on their power of office. But this, without such an immediate power from Christ, no man can pretend unto. And what was done originally by their persons is now done by their word and doctrine; for the church is
"built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief comer-stone," <490220>Ephesians 2:20.
(2.) There was a state of the church in its edification, which was to be carried on, according to the rules and laws given by Christ, in the ordinary administration of all the ordinances and institutions of the gospel. To this end Christ gives ordinary officers, "pastors and teachers," who by his direction were "ordained in every church," <441423>Acts 14:23. And these are all the teaching officers that he hath given unto his church; or if any shall think that in the enumeration of them in this place, as also 1<461228> Corinthians 12:28, our apostle forgot popes and diocesan bishops, with some others, -- who certainly cannot but laugh to themselves that they should be admitted in the world as church-officers, -- he must speak for himself.
"But whereas the other sort of officers was given by Christ, by his immediate call and communication of power unto them, it doth not appear how he gives these ordinary officers or ministers unto it." I answer, he did it originally, and continueth to do it, by the ways and means ensuing: --
(1.) He doth it by the law and rule of the gospel, wherein he hath appointed this office of the ministry in his church, and so always to be continued. Were there not such a standing ordinance and institution of his, it were not in the power of all the churches in the world to appoint any such among them, whatever appearance there may be of a necessity thereof; and if any should have attempted any such thing, no blessing from God would have accompanied their endeavor, so that they would but set up an idol of their own. Hereon we lay the continuance of the ministry in the church. If there be not an ordinance and institution of Christ unto this
617
purpose, or if, such being granted, yet the force of it be now expired, we must and will readily confess that the whole office is a mere usurpation. But if he have given "pastors and teachers" unto his church, to continue until all his saints in all ages "come unto a perfect man, unto the measure of the stature of the fullness of Christ," <490411>Ephesians 4:11-13, and hath promised to be with them, as such, unto the consummation of all things, <402818>Matthew 28:18-20; if the apostles by his authority ordained elders in every church and city, <441423>Acts 14:23, <560105>Titus 1:5, and who therein were made overseers of the flocks by the Holy Ghost, <442028>Acts 20:28, having the charge of feeding and overseeing the flock that is among them always, until the chief Shepherd shall appear, 1<600501> Peter 5:1-5; if believers, or the disciples of Christ, are obliged by him always to yield obedience unto them, <581307>Hebrews 13:7,17; with other such plain declarations of the will of the Lord Christ in the constitution and continuance of this office; -- this foundation standeth firm and unshaken as the ordinances of heaven, that shall not be changed. And whereas there is not in the Scripture the least intimation of any such time, state, or condition of the church, as wherein the disciples of Christ may or ought to live from under the orderly conduct and guidance of the ministers, it is vain to imagine that any defect in other men, any apostasy of the greatest part of any or all visible churches, should cast them into an incapacity of erecting a regular ministry among them and over them; for whereas the warranty and authority of the ministry depends on this institution of Christ, which is accompanied with a command for its observance, <402818>Matthew 28:18-20, all his disciples being obliged to yield obedience thereunto, their doing so in the order and manner also by him approved is sufficient to constitute a lawful ministry among them. To suppose that because the church of Rome and those adhering unto it have, by their apostasy, utterly lost an evangelical ministry among them, that therefore others unto whom the word of God is come, and hath been effectual unto their conversion, have not sufficient warranty from the word to yield obedience unto all the commands of Christ (which, when we have talked of power and authority whilst we please, is all that is left unto us in this world), or that in so doing he will not accept them and approve of what they have done, is an assertion fit for men to maintain who have a trade to drive in religion unto their own especial advantage.
618
(2.) The Lord Christ giveth and continueth this office by giving spiritual gifts and abilities unto men, to enable them to discharge the duties and perform the work of it. This is that which I principally design to confirm in its proper place, which will immediately ensue. All I shall say at present is, that spiritual gifts of themselves make no man actually a minister; yet no man can be made a minister according to the mind of Christ who is not partaker of them. Wherefore, supposing the continuance of the law and institution mentioned, if the Lord Christ do at any time, or in any place, cease to give out spiritual gifts. unto men, enabling them in some good measure unto the discharge of the ministry, then and in that place the ministry itself must cease and come to an end. To erect a ministry by virtue of outward order, rites, and ceremonies, without gifts for the edification of the church, is but to hew a block with axes, and smooth it with planes, and set it up for an image to be adored. To make a man a minister who can do nothing of the proper peculiar work of the ministry, nothing towards the only end of it in the church, is to set up a dead carcass, fastening it to a post, and expecting it should do you work and service.
(3.) He doth it by giving power unto his church in all ages to call and separate unto the work of the ministry such as he hath fitted and gifted for it. The things before mentioned are essentially constituent of the ministry; this belongs unto the outward order of their entrance into the ministry who are by him called thereunto. And concerning this we may observe the things following: --
[1.] That this power in the church is not despotical or lordly, but consists in a faculty, right, and ability, to act in this matter obedientially unto the command of Christ. Hence all the acting of the church in this matter is nothing but an instituted means of conveying authority and office from Christ unto persons called thereunto. The church doth not give them any authority of its own or resident in itself; but only, in a way of obedience unto Christ, doth transmit power from him unto them who are called. Hence do they become the ministers of Christ, and not of the bishops, or churches, or men, holding their office and authority from Christ himself, by the law and rule of the gospel; so that whosoever despiseth them, despiseth him also in them. Some would have ministers of the gospel to receive all their authority from the people that choose them, and some
619
from the bishops who ordain them, and whence they have theirs I know not. But this is to make them ministers of men and servants of men, and to constitute other masters between them and Christ. And whereas all church power is originally and absolutely vested in Christ, and in him solely, so that none can be partaker of the least interest in it or share of it without a communication of it from him unto them, neither popes, nor prelates, nor people, are able to produce any such grant or concession of power unto them from him as that they should have an authority residing in them and in their power, to dispose unto others as they see cause, so as they should hold it from them as a part or efflux of the power vested in them. It is obedience unto the law of Christ, and following the guidance of his previous communication of gifts as a means to communicate his power unto them who are called to the ministry, that is the whole of what is committed unto any in this kind.
[2.] The church hath no power to call any unto the office of the ministry, where the Lord Christ hath not gone before it in the designation of him by an endowment with spiritual gifts; for if the whole authority of the ministry be from Christ, and if he never give it but where he bestows these gifts with it for its discharge, as in <490407>Ephesians 4:7,8, etc., then to call any to the ministry whom he hath not so previously gifted is to set him aside, and to act in our own name and authority. And by reason of these things the Holy Ghost is said to make men overseers of the flocks who are thus called thereunto; because both the communication of power in the constitution of the law, and of spiritual gifts by internal effectual operation, are from him alone, <442028>Acts 20:28.
[3.] The outward way and order whereby a church may call any person unto the office of the ministry among them and over them, is by their joint solemn submission unto him in the Lord, as unto all the powers and duties of this office, testified by their choice and election of him. It is concerning this outward order that all the world is filled with disputes, about the call of men unto the ministry; which yet, in truth, is of the least concernment therein: for whatever manner or order be observed herein, if the things before mentioned be not premised thereunto, it is of no validity or authority. On the other hand, grant that the authority of the ministry dependeth on the law, ordinance, and institution of Christ, that he calls men unto this office by the collation of spiritual gifts unto them, and that the
620
actings of the church herein are but an instituted moral means of communicating office-power from Christ himself unto any, and let but such other things be observed as the light and law of nature requireth in cases of an alike kind, and the outward mode of the church's acting herein need not much be contended about. It may be proved to be a beam of truth from the light of nature, that no man should be imposed on a church for their minister against their wills or without their express consent, considering that his whole work is to be conversant about their understandings, judgments, wills, and affections; and that this should be done by their choice and election, -- as the Scripture doth manifestly declare, <040809>Numbers 8:9,10, <440123>Acts 1:23,26, <440603>6:3-6, <441423>14:23, so, that it was for some ages observed sacredly in the primitive churches, -- cannot modestly be denied. But how far any people or church may commit over this power of declaring their consent and acquiescency unto others to act for them, and as it were in their stead, so as that the call to office should yet be valid, and provided the former rules be observed, I will not much dispute with any, though I approve only of what maketh the nearest approaches to the primitive pattern that the circumstances of things are capable of.
[4.] The Lord Christ continueth his bestowing of this gift by the solemn ordinance of setting apart those who are called in the manner declared, by "fasting and prayer, and imposition of hands," <441302>Acts 13:2,3, 14:23; 1<540414> Timothy 4:14. By these means, I say, doth the Lord Christ continue to declare that he accounts men faithful, and puts them into the ministry, as the apostle speaks, 1<540112> Timothy 1:12.
There are yet remaining sundry things in the passage of the apostle which we now insist on, that declare the eminency of this gift of Christ, which may yet be farther briefly considered, as, --
6. The end why it is bestowed; and this is expressed, --
(1.) Positively, as to the good and advantage of the church thereby, <490412>Ephesians 4:12;
(2.) Negatively, as to its prohibition and hinderance of evil, verse 14.
(1.) In the end of it as positively expressed three things may be considered: --
621
[1.] That it is prov< ton< katartismon< twn~ agJ iw> n, -- that is, for the gathering of the saints into complete church-order. The subject-matter of this part of their duty is the saints; that is, by calling and profession, such as are all the disciples of Christ. And that which is effected towards them is katartismov> , their coagmentation, jointing, or compacting into order. So the word signifies, <480601>Galatians 6:1. And this effect is here declared, <490416>Ephesians 4:16. It is true, the saints mentioned may come together into some initial church-order by their consent and agreement to walk together in all the ways of Christ, and in obedience unto all his institutions, and so become a church essentially before they have any ordinary pastor or teacher, either by the conduct of extraordinary officers, as at first, or through obedience unto the word (hence elders were ordained among those who were in church-state, that is, thus far, before, <441423>Acts 14:23); but they cannot come to that perfection and completeness which is designed unto them. That which renders a church completely organical, the proper seat and subject of all gospel worship and ordinances, is this gift of Christ in the ministry.
But it may be asked, Whether a church before it come unto this katartismo>v, or completeness, before it hath any minister in office, or hath by any means lost the ministry among them, may not delegate and appoint some one or more from among themselves to administer all the ordinances of the gospel among them and unto them, and by that means make up their own perfection?
[2.] The church being so completed, these officers are given unto it "for the work of the ministry." This expression is comprehensive, and the particulars included in it are not in this place to be inquired into. It may suffice unto our present purpose to consider that it is a work, not a preferment; and a work they shall find it who design to give up a comfortable account of what is committed unto them. It is usually observed that all the words whereby the work of the ministry is expressed in the Scripture do denote a peculiar industrious kind of labor, though some have found out ways of honor and ease to be signified by them. And, --
[3.] Both these are directed unto one general issue. It is all eivj oijkodomhn< tou~ swm> atov tou~ Cristou,~ -- "unto the edification of the body of
622
Christ." Not to insist on the metaphors that are in this expression, the excellency of the ministry is declared, in that the object of its duty and work is no other but the body of Christ himself; and its end, the edification of this body, or its increase in faith and obedience, in all the graces and gifts of the Spirit, until it come unto conformity unto him and the enjoyment of him. And a ministry which hath not this object and end is not of the giving or grant of Christ.
(2.) The end of the ministry is expressed negatively, or with respect unto the evils which it is ordained for our deliverance from, <490414>Ephesians 4:14.
[1.] The evil which we are hereby delivered from is, the danger of being perniciously and destructively deceived by false doctrines, errors, and heresies; which then began, and have ever since, in all ages, continued to infest the churches of God. These the apostle describes, --
1st. From the design of their authors, which is "to deceive;"
2dly. Their diligence in that design, "They lie in wait to accomplish it;"
3dly. The means they use to compass their end, which are "sleights and cunning craftiness," managed sometimes with impetuous violence, and thence called a "wind of doctrine." And,
[2.] The means hereof is our deliverance out of a child-like state, accompanied with, --
1st. Weakness;
2dly. Instability; and,
3dly. Wilfulness.
And sad is the condition of those churches which either have such ministers as will themselves toss them up and down by raise and pernicious doctrines, or are not able by sound instructions to deliver them from such a condition of weakness and instability as wherein they are not able to preserve themselves from being in these things imposed on by the "cunning sleights of men that lie in wait to deceive." And as this ministry is always to continue in the church, verse 13, so it is the great means of influencing the whole body, and every member of it, unto a due discharge of their duty, unto their edification in love, verses 15,16.
623
Designing to treat of the spiritual gifts bestowed on the ministry of the church, I have thus far diverted unto the consideration of the ministry itself as it is a gift of Christ, and shall shut it up with a few corollaries, As, --
1. Where there is any office erected in the church that is not in particular of the gift and institution of Christ, there is a nullity in the whole office, and in all administrations by virtue of it,
2. Where the office is appointed, but gifts are not communicated unto the person called unto it, there is a nullity as to his person, and a disorder in the church.
3. It is the duty of the church to look on the ministry as an eminent grant of Christ, with valuation, thankfulness, and improvement.
4. Those who are called unto this office in due order labor to approve themselves as a gift of Christ; which it is a shameless impudence for some to own who go under that name.
5. This they may do in laboring to be furnished, --
(1.) With gracious qualifications;
(2.) Useful endowments;
(3.) Diligence and laborious travail in this work;
(4.) By an exemplary conversation, in, --
[1.] Love;
[2.] Meekness;
[3.] Self-denial;
[4.] Readiness for the cross, etc.
624
CHAPTER 7.
OF SPIRITUAL GIFTS ENABLING THE MINISTRY TO THE EXERCISE AND DISCHARGE OF THEIR TRUST AND OFFICE.
UNTO the ministry so given unto the church, as hath been declared, the Holy Ghost gives spiritual gifts enabling them unto the exercise and discharge of the power, trust, and office committed unto them. Now, although I am not thoroughly satisfied what men will grant or allow in these days, such uncouth and bold principles are continually advanced among us, yet I suppose it will not, in words at least, be denied by many but that ministers have, or ought to have, gifts for the due discharge of their office. To some, indeed, the very name and word is a derision, because it is a name and notion peculiar to the Scripture. Nothing is more contemptible unto them than the very mention of "the gifts of the Holy Ghost." At present I deal not with such directly, though what we shall prove will be sufficient for their rebuke, though not for their conviction. Wherefore our inquiry is, whether the Spirit of God doth effectually collate on the ministers of the gospel spiritual gifts, enabling them to perform and effect evangelical administrations, according to the power committed unto them and duly required of them, unto the glory of Christ and edification of the church. It is moreover inquired, whether the endowment of men with these spiritual gifts, in a degree and measure suited unto public edification, be not that which doth materially constitute them ministers of the gospel, as being antecedently necessary unto their call unto their office. These things, I say, are to be inquired into, because, in opposition unto the first, it is affirmed that these supposed gifts are nothing but mere natural abilities, attained by diligence and improved by exercise, without any especial respect unto the working of the Holy Ghost, at least otherwise than what is necessary unto the attaining of skill and ability in any human art or science, which is the ordinary blessing of God on man's honest endeavors. And to the other it is opposed, that a lawful, ordinary, outward call is sufficient to constitute any man a lawful minister, whether he have received any such gifts as those inquired after or no. Wherefore, the substance of what we have to declare and confirm is, that there is an especial dispensation and work of the Holy Ghost in
625
providing able ministers of the new testament for the edification of the church, wherein the continuance of the ministry and being of the church, as to its outward order, doth depend; and that herein he cloth exert his power and exercise his authority in the communication of spiritual gifts unto men, without a participation whereof no man hath, de jure, any lot or portion in this ministration. Herein consists no small part of that work of the Spirit which belongs unto his promised dispensation in all ages; which to deny is to renounce all faith in the promise of Christ, all regard unto his continued love and care towards the church in the world, or at least the principal pleadable testimony given thereunto, and under pretense of exalting and preserving the church, totally to overthrow it. Now, the evidence which we shall give unto this truth is contained in the ensuing assertions, with their confirmation: --
First, The Lord Jesus Christ hath faithfully promised to be present with his church "unto the end of the world." It is his temple and his tabernacle, wherein he will dwell and walk continually. And this presence of Christ is that which makes the church to be what it is, -- a congregation essentially distinct from all other societies and assemblies of men. Let men be formed into what order you please, according unto any outward rules and measures that are either given in the Scripture or found out by themselves, let them derive power and authority by what claim soever they shall think fit, yet if Christ be not present with them, they are no church, nor can all the powers under heaven make them so to be. And when any church loseth the especial presence of Christ, it ceaseth so to be. It is, I suppose, confessed with and among whom Christ is thus present, or it may be easily proved. See his promises to this purpose, <402820>Matthew 28:20; <662103>Revelation 21:3. And those churches do exceedingly mistake their interest who are solicitous about other things, but make little inquiry after the evidences of the presence of Christ among them. Some walk as if they supposed they had him sure enough, as it were, immured in their walls, whilst they keep up the name of a church, and an outward order that pleaseth and advantageth themselves. But outward order, be it what it will, is so far from being the only evidence of the presence of Christ in a church, that when it is alone, or when it is principally required, it is none at all; and therefore, whereas preaching of the word and the right administration of the sacraments are assigned as the notes of a true church, if the outward
626
acts and order of them only be regarded, there is nothing of evidence unto this purpose in them.
Secondly, This promised presence of Christ is by his Spirit. This I have sufficiently proved formerly, so that here I shall be brief in its rehearsal, though it be the next foundation of what we have farther to offer in this case. We speak not of the essential presence of Christ with respect unto the immensity of his divine nature, whereby he is equally present in or equally indistant from all places, manifesting his glory when, where, and how he pleaseth. Nor doth it respect his human nature; for when he promised this his presence, he told his disciples that therein he must leave and depart from them, <431605>John 16:5-8, whereon they were filled with sorrow and trouble, until they knew how he would make good the promise of his presence with them, and who or what it was that should unto their advantage supply his bodily absence. And this he did in his visible ascension, when "he was taken up, and a cloud received him out of their sight," <440109>Acts 1:9; when also it was given in charge unto them not to expect his return until his coming unto judgment, verse 11. And, accordingly, Peter tells us that the "heaven must receive him until the times of restitution of all things," <440321>Acts 3:21, when he will appear again "in the glory of his Father," <401627>Matthew 16:27, even that glory which the Father gave him upon his exaltation, <502609>Philippians 2:9-11, joined unto "that glory which he had with him before the world was," <431705>John 17:5. In and upon this his departure from them, he taught his disciples how they should understand his promise of being present and abiding "with them unto the end of the world;" and this was by sending of his Holy Spirit in his name, place, and stead, to do all to them and for them which he had yet to do with them and for them. See <431416>John 14:16-18, 26-28, 15:26, 16:715. And other vicar in the church Christ hath none, nor doth stand in need of any, nor can any mortal man supply that charge and office; nor was any such ever thought of in the world until men grew weary of the conduct and rule of the Holy Spirit, by various ways taking his work out of his hand, leaving him nothing to do in that which they called "the church." But I suppose I need not handle this principle as a thing in dispute or controversy. If I greatly mistake not, this presence of Christ in his church by his Spirit is an article of faith unto the catholic church, and such a fundamental truth as whoever denies it overthrows the whole gospel; and I
627
have so confirmed it in our former discourses concerning the dispensation and operations of the Holy Ghost, as that I fear not nor expect any direct opposition thereunto. But yet I acknowledge that some begin to talk as if they owned no other presence of Christ but by the word and sacraments; -- whatever else remains to be done lies wholly in ourselves. It is acknowledged that the Lord Christ is present in and by his word and ordinances; but if he be no otherwise present, or be present only by their external administration, there will no more church-state among men ensue thereon than there is among the Jews, who enjoy the letter of the Old Testament and the institutions of Moses. But when men rise up in express contradiction unto the promises of Christ and the faith of the catholic church in all ages, we shall not contend with them. But, --
Thirdly, This presence of the Spirit is secured unto the church by an everlasting, unchangeable covenant: <235921>Isaiah 59:21,
"As for me, this is my covenant with them, saith the LORD; My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the LORD, from henceforth and for ever."
This is God's covenant with the gospel church, to be erected then when "the Redeemer should come to Zion, and unto them that turn from transgression in Jacob," verse 20. This is a part of the covenant that God hath made in Christ the Redeemer. And as the continuance of the word unto the church in all ages is by this promise secured, -- without which it would cease and come to nothing, -- seeing it is "built on the foundation of the apostles and prophets," <490220>Ephesians 2:20, so is the presence of the Spirit in like manner secured unto it, and that on the same terms with the word, so as that if he be not present with it, all covenant-relation between God and it doth cease. Where this promise doth not take place, there is no church, no ordinances, no acceptable worship, because no covenantrelation. In brief, then, where there is no participation of the promise of Christ to send the Spirit to abide with us always, no interest in that covenant wherein God engageth that his Spirit shall not depart from us forever, and so no presence of Christ to make the word and ordinances of worship living, useful, effectual in their administration, unto their proper
628
ends, there is no church-state, whatever outward order there may be. And hereon, --
Fourthly, The gospel is called the ministration of the Spirit, and the ministers of it the ministers of the Spirit: 2<470306> Corinthians 3:6, "Who hath also made us able ministers of the new testament; not of the letter, but of the Spirit;" not of the "ministration of death," but of that of the "Spirit," which is "glorious," verses 7, 8. There never was, nor ever shall be, any but these two ministrations in the church, -- that of the letter and of death, and that of the Spirit and of life. If there be a ministration in any church, it must belong to one of these; and all ministers must be so either of the letter or of the Spirit. If there be a ministry pretended unto that is neither of the letter nor of the Spirit, it is antichristian. The ministry which was carnal, of the letter and death, was a true ministry, and in its place glorious, because it was appointed of God, and was efficacious as unto its proper end; that of the gospel is of the Spirit, and much more glorious; but if there be a ministration that hath the outward form of either, but indeed is neither of them, it is no ministration at all And where it is so, there is really no ministration but that of the Bible, -- that is, God by his providence continuing the Bible among them, maketh use of it as he seeth good for the conviction and conversion of sinners; wherein there is a secret manifestation of the Spirit also.
We may, therefore, inquire in what sense the ministration of the gospel is called the "ministry of the Spirit." Now, this cannot be because the laws, institutions, and ordinances of its worship were revealed by the Spirit, for so were all the ordinances and institutions of the old testament, as hath been proved before, and yet the ministration of them was the ministration of the letter and of death, in a worldly sanctuary, by carnal ordinances. Wherefore it must be so called in one of these respects either, --
1. Because it is the peculiar aid and assistance of the Spirit whereby any are enabled to administer the gospel and its institutions of worship according to the mind of God, unto the edification of the church. In this sense men are said to be made "able ministers of the new testament," -- that is, ministers able to administer the gospel in due order. Thus in that expression, "ministers of the Spirit," the "Spirit" denotes the efficient cause of the ministry, and he that quickeneth it, verse 6. Or, --
629
2. It may be said to be the "ministration of the Spirit," because in and by the ministry of the gospel the Spirit is in all ages administered and communicated unto the disciples of Christ, unto all the ends for which he is promised. So <480302>Galatians 3:2, the Spirit is received by "the teaching of faith." Take it either way, and the whole of what we plead for is confirmed. That he alone enableth men unto the discharge of the work of the ministry, by the spiritual gifts which he communicateth unto them, is the first sense, and expressly that which we contend for; and if, in and by the ministration of the gospel in all ages, the Spirit is communicated and administered unto men, then doth he abide with the church forever, and for what ends we must farther inquire.
Fifthly, The great end for which the Spirit is thus promised, administered, and communicated under the gospel, is the continuance and preservation of the church in the world. God hath promised unto the Lord Christ that his kingdom in this world should endure "throughout all generations," with the course of the sun and moon, <197205>Psalm 72:5, and that "of the increase of his government there should be no end," <230907>Isaiah 9:7; and the Lord Christ himself hath declared his preservation of his church, so as that "the gates of hell should not prevail against it," <401618>Matthew 16:18. It may therefore be inquired whereon the infallible accomplishment of these promises, and others innumerable unto the same end, doth depend, or what is that means whereby they shall be certainly executed. Now, this must be either some work of God or man. If it be of men, and it consist of their wills and obedience, then that which is said amounts hereunto, namely, that where men have once received the gospel, and professed subjection thereunto, they will infallibly abide therein in a succession from one generation unto another. But besides that it must be granted that what so depends on the wills of men can have no more certainty than the undetermined wills of men can give security of, which indeed is none at all, so there are confessed instances without number of such persons and places as have lost the gospel and the profession thereof; and what hath fallen out in one place may do so in another, and consequently in all places where the reasons and causes of things are the same. on this supposition, therefore, there is no security that the promises mentioned shall be infallibly accomplished. Wherefore the event must depend on some work of God and Christ. Now, this is no other but the dispensation and communication of the Spirit.
630
Hereon alone doth the continuance of the church and of the kingdom of Christ in the world depend. And whereas the church falls under a double consideration, -- namely, of its internal and external form, of its internal spiritual union with Christ and its outward profession of obedience unto him, -- the calling, gathering, preservation, and edification of it in both respects belong unto the Holy Spirit. The first he doth, as hath been proved at large, by his communicating effectual saving grace unto the elect; the latter, by the communication of gifts unto the guides, rulers, of officers, and ministers of it, with all its members, according unto its place and capacity. Suppose, then, his communication of internal saving grace to cease, and the church must absolutely cease as to its internal form; for we are united unto the Lord Christ as our mystical head by the Spirit, the one and self-same Spirit dwelling in him and them that do believe. Union unto Christ without saving grace, and saving grace without the Holy Spirit, are strangers unto the gospel and Christian religion; so is it to have a church that is holy and catholic which is not united unto Christ as a mystical head. Wherefore the very being of the church, as unto its internal form, depends on the Spirit in his dispensation of grace; which if you suppose an intercision of, the church must cease. It hath the same dependence on him as to its outward form and profession, upon his communication of gifts; for "no man can say that Jesus is the Lord," or profess subjection and obedience unto him in a due manner, "but by the Holy Ghost," 1<461203> Corinthians 12:3. Suppose this work of his to cease, and there can be no professing church. Let men mould and cast themselves into what order and form they please, and let them pretend that their right and title unto their church power and station is derived unto them from their progenitors or predecessors, if they are not furnished with the gifts of the Spirit, to enable their guides unto gospel administrations, they are no orderly gospel church. Wherefore, --
Sixthly, The communication of such gifts unto the ordinary ministry of the church in all ages is plainly asserted in sundry places of the Scripture, some whereof may be briefly considered. The whole nature of this work is declared in the parable of the talents, Matthew 25, from verse 14 to 30. The state of the church from the ascension of Christ unto his coming again unto judgment, -- that is, in its whole course on the earth, -- is represented in this parable. In this season he hath servants whom he
631
intrusteth in the affairs of his kingdom, in the care of his church, and the propagation of the gospel. That they may, in their several generations, places, and circumstances, be enabled hereunto, he gives them, in various distributions, talents to trade withal, the least whereof was sufficient to encourage them who received them unto their use and exercise. The trade they had to drive was that of the administration of the gospel, its doctrine, worship, and ordinances, to others. Talents are abilities to trade, which may also comprise opportunities and other advantages, but abilities are chiefly intended. These were the gifts whereof we speak; nor did it ever enter into the minds of any to apprehend otherwise of them. And they are abilities which Christ, as the king and head of his church, giveth unto men in an especial manner, as they are employed under him in the service of his house and work of the gospel. The servants mentioned are such as are called, appointed, and employed in the service of the house of Christ; that is, all ministers of the gospel, from first to last. And their talents are the gifts which he endows them withal, by his own immediate power and authority, for their work. And hence these three things follow: --
1. That wherever there is a ministry that the Lord Christ setteth up, appointeth, or owneth, he furnisheth all those whom he employs therein with gifts and abilities suitable to their work; which he doth by the Holy Spirit. He will never fail to own his institutions, with gracious supplies, to render them effectual.
2. That where any have not received talents to trade withal, it is the highest presumption in them, and casts the greatest dishonor on the Lord Christ, as though he requires work where he gave no strength, or trade where he gave no stock, for any one to undertake the work of the ministry. Where the Lord Christ gives no gifts, he hath no work to do. He will require of none any especial duty where he doth not give an especial ability; and for any to think themselves meet for this work and service in the strength of their own natural parts and endowments, however acquired, is to despise both his authority and his work.
3. For those who have received of these talents, either not to trade at all, or to pretend the managing of their trade on another stock, -- that is, either not sedulously and duly to exercise their ministerial gifts, or to discharge their ministry by other helps and means, -- is to set up their own wisdom
632
in opposition unto his, and his authority. In brief, that which the whole parable teach-eth is, that wherever there is a ministry in the church that Christ owneth or regardeth, as used and employed by him, there persons are furnished with spiritual gifts from Christ by the Spirit, enabling them unto the discharge of that ministry; and where there are no such spiritual gifts dispensed by him, there is no ministry that he either accepteth or approveth.
<451204>Romans 12:4-8, "As we have many members in one body, and all members have not the same office; so we, being many, are one body in Christ, and every one members one of another. Having then gifts differing according to the grace that is given to us, whether prophecy," etc. It is indifferent, as to our present purpose, whether the apostle treat here of offices or of duties only; the things ensuing, which are plain and obvious in the text, are sufficient unto the confirmation of what we plead for: --
1. It is the ordinary state of the church, its continuance [on] being planted, its preservation and edification, that the apostle discourseth about; wherefore what he speaks is necessary unto the church in all ages and conditions. To suppose a church devoid of the gifts here mentioned, is to overthrow the whole nature and end of a gospel church.
2. That the principle of all administrations in the church-state described is gifts received from Jesus Christ by his Spirit; for, declaring the way whereby the church may be edified, he layeth the foundation of it in this, that "to every one of us is given grace according to the measure of the gift of Christ:" for the apostle exhorts those unto whom he speaks to attend unto those duties whereby the church may be edified, and that by virtue of the gifts which they had received. All the whole duty of any one in the church lies in this, that he act according to the ca>risma that he is made partaker of. And what these cari>smata are, as also by whom they are bestowed, hath been already fully declared.
3. That these gifts give not only ability for duty, but rule and measure unto all works of service that are to be performed in the church. Every one is to act therein according to his gift, and no otherwise. To say that this state of the church is now ceased, and that another state is introduced, wherein all gospel administrations may be managed without spiritual gifts, or not by virtue of them, is to say that which, de facto, is true in most
633
places; but whether the true nature of the church is not overthrown thereby is left unto consideration. 1<600410> Peter 4:10,11, is a parallel testimony hereunto, and many others to the same purpose might be pleaded, together with that which is the foundation of this whole discourse, <490407>Ephesians 4:7-16, etc. Only let it be remembered, that, in this whole discourse, by "gifts" I do understand those cari>smata pneumatika>, those spiritual largesses, which are neither absolutely natural endowments nor attainable by our own industry and diligence.
Seventhly, These gifts, as they are bestowed unto that end, so they are indispensably necessary unto gospel administrations; for, as we have proved, they are spiritual, and not legal or carnal. And spiritual administrations cannot be exercised in a due manner without spiritual gifts; yea, one reason why they are spiritual, and so called, is, because they cannot be performed without the aid and assistance of the Holy Spirit in and by these gifts of his. Had the Lord Christ appointed administrations of another nature, such as were every way suited unto the reason of men, and to be exercised by the powers thereof, there had been no need of these spiritual gifts; for the spirit of a man knoweth the things of a man, and will both guide and act him therein. And whereas these administrations are, in their nature, use, signification, and efficacy, spiritual, it is by spiritual gifts alone that they may be managed. Hence these things do live and die together; where the one is not, there neither will the other be. Thus, when many, perhaps the most who were outwardly called unto office in the church, began to be carnal in their hearts and lives, and to neglect the use of these gifts, neither applying themselves unto the attaining of them, nor endeavoring to excite or increase what they had received by diligence or constant exercise, refusing to trade with the talent committed unto them, they quickly began to wax weary of spiritual administrations Hereon, in compliance with many corrupt affections, they betook themselves unto an outward, carnal, ceremonious worship and administration of ordinances, which they might discharge and perform without the least aid or assistance of the Holy Ghost or supply of spiritual gifts. So, in the neglect of these gifts, and the loss of them which ensued thereon, lay the beginning of the apostasy of the Christian church as to its outward profession; which was quickly completed by the neglect of the grace of the Spirit, whereby it lost both truth and holiness. Nor could it be otherwise; for, as we have proved,
634
the outward form and being of the church, as to its visible profession, depend on the reception and use of them. On their decay, therefore, the church must decay as to its profession, and in their loss is its ruin. And we have an instance in the church of Rome what various, extravagant, and endless inventions the minds of men will put them upon to keep up a show of worship, when, by the loss of spiritual gifts, spiritual administrations are lost also. This is that which their innumerable forms, modes, sets of rites and ceremonies, seasons of worship, are invented to supply; but to no purpose at all, but only the aggravation of their sin and folly.
In the last place, we plead the event, even in the days wherein we live; for the Holy Ghost doth continue to dispense spiritual gifts for gospel administrations in great variety unto those ministers of the gospel who are called unto their office according unto his mind and will. The opposition that is made hereunto by profane scoffers is not to be valued. The experience of those who are humble and wise, who, fearing God, do inquire into these things, is appealed unto. Have they not an experiment of this administration? Do they not find the presence of the Spirit himself, by his various gifts in them, by whom spiritual things are administered unto them? Have they not a proof of Christ speaking in them by the assistance of his Spirit, making the word mighty unto all its proper ends? And as the thing itself, so the variety of his dispensations manifest themselves also unto the experience of believers. Who sees not how different are the gifts of men, the Holy Ghost dividing unto every one as he will? And the experience which they have themselves who have received these gifts, of the especial assistance which they receive in the exercise of them, may also be pleaded. Indeed, the profaneness of a contrary apprehension is intolerable among such as profess themselves to be Christians. For any to beast themselves [that] they are sufficient of themselves for the stewardly dispensation of the mysteries of the gospel by their own endowments, natural or acquired, and the exercise of them, without a participation of any peculiar spiritual gift from the Holy Ghost, is a presumption which contains in it a renunciation of all or any interest in the promises of Christ made unto the church for the continuance of his presence therein. Let men be never so well persuaded of their own abilities; let them pride themselves in their performances, in reflection of applauses from persons
635
unacquainted with the mystery of these things; let them frame to themselves such a work of the ministry as whose discharge stands in little or no need of these gifts; yet it will at length appear that where the gifts of the Holy Ghost are excluded from their administration, the Lord Christ is so, and the Spirit himself is so, and all true edification of the church is so, and so are all the real concerns of the gospel.
And so have we, as I hope, confirmed the second part of the work of the Holy Ghost with respect unto spiritual gifts, -- namely, his continuance to distribute and communicate unto the church to the end of the world, according unto the powers and duties which he hath erected in it or required of it.
636
CHAPTER 8.
OF THE GIFTS OF THE SPIRIT WITH RESPECT UNTO DOCTRINE, WORSHIP, AND RULE -- HOW ATTAINED AND IMPROVED.
THERE remain yet two things to be spoken unto with respect unto the gifts which the Holy Ghost bestows on the ministers of the gospel, to qualify them unto their office, and to enable them unto their work; and these are, --
I. What they are;
II. How they are to be attained and improved.
I. In our inquiry after the first, or what are the gifts whereby men are
fitted and enabled for the ministry, we wholly set aside the consideration of all those gracious qualifications of faith, love, zeal, compassion, careful tender watchfulness, and the like, whereon the holy use of their ministry doth depend; for our inquiry is only after those gifts whereon depends the very being of the ministry. There may be a true ministry in some cases where there is no sanctifying grace; but where there are no spiritual gifts, there is no ministry at all. They are, in general, abilities for the due management of the spiritual administrations of the gospel, in its doctrine, worship, and discipline, unto the edification of the church. It is not easy, nay, it may be, unto us it is not possible, to enumerate in particular all the various gifts which the Holy Ghost endows the ministers of the gospel withal; but whereas all the concerns of the church may be referred unto these three heads, of doctrine, worship, and rule, we may inquire what are the principal spiritual gifts of the Holy Ghost with respect unto them distinctly.
The first great duty of the ministry, with reference unto the church, is the dispensation of the doctrine of the gospel unto it, for its edification. As this is the duty of the church continually to attend unto, <440242>Acts 2:42, so it is the principal work of the ministry, the foundation of all other duties, which the apostles themselves gave themselves unto in an especial manner,
637
chap. 6:4. Hence is it given in charge unto all ministers of the gospel, <442028>Acts 20:28; 1<600502> Peter 5:2; 1<540103> Timothy 1:3, 4:13,16, 5:17; 2<550401> Timothy 4:1-3; -- for this is the principal means appointed by Christ for the edification of his church, that whereby spiritual life is begotten and preserved. Where this work is neglected or carelessly attended unto, there the whole work of the ministry is despised. And with respect unto this ministerial duty there are three spiritual gifts that the Holy Ghost endoweth men withal, which must be considered: --
1. The first is wisdom, or knowledge, or understanding in the mysteries of the gospel, the revelation of the mystery of God in Christ, with his mind and will towards us therein. These things may be distinguished, and they seem to be so in the Scripture sometimes. I put them together, as all of them denote that acquaintance with and comprehension of the doctrine of the gospel which is indispensably necessary unto them who are called to preach it unto the church. This some imagine an easy matter to be attained; at least, that there is no more, nor the use of any other means, required thereunto, than what is necessary to the acquisition of skill in any other art or science. And it were well if some, otherwise concerned in point of duty, would but lay out so much of their strength and time in the obtaining of this knowledge as they do about other things which will not turn much unto their account. But the cursory perusal of a few books is thought sufficient to make any man wise enough to be a minister; and not a few undertake ordinarily to be teachers of others who would scarcely be admitted as tolerable disciples in a well-ordered church. But there belongeth more unto this wisdom, knowledge, and understanding, than most men are aware of. Were the nature of it duly considered, and withal the necessity of it unto the ministry of the gospel, probably some would not so rush on that work as they do, which they have no provision of ability for the performance of. It is, in brief, such a comprehension of the scope and end of the Scripture, of the revelation of God therein; such an acquaintance with the systems of particular doctrinal truths, in their rise, tendency, and use; such a habit of mind in judging of spiritual things, and comparing them one with another; such a distinct insight into the springs and course of the mystery of the love, grace, and will of God in Christ, -- as enables them in whom it is to declare the counsel of God, to make known the way of life, of faith and obedience, unto others, and to instruct
638
them in their whole duty to God and man thereon. This the apostle calls his "knowledge in the mystery of Christ," which he manifested in his writings, <490304>Ephesians 3:4. For as the gospel, the dispensation and declaration whereof is committed unto the ministers of the church, is the "wisdom of God in a mystery," 1<460207> Corinthians 2:7; so their principal duty is to become so wise and understanding in that mystery as that they may be able to declare it unto others; without which they have no ministry committed unto them by Jesus Christ. See <490108>Ephesians 1:8,9, <490303>3:3-6, 18,19; <510403>Colossians 4:3. The sole inquiry is, whence we may have this wisdom, seeing it is abundantly evident that we have it not of ourselves. That in general it is from God, that it is to be asked of him, the Scripture everywhere declares. See <510109>Colossians 1:9, 2:1,2; 2<550207> Timothy 2:7; <590105>James 1:5; 1<620520> John 5:20. And in particular it is plainly affirmed to be the especial gift of the Holy Ghost, He gives the "word of wisdom," 1<461208> Corinthians 12:8; which place hath been opened before. And it is the first ministerial gift that he bestows on any. Where this is not in some measure, to look for a ministry is to look for the living among the dead. And they will deceive their own souls in the end, as they do those of others in the meantime, who on any other grounds do undertake to be preachers of the gospel. But I shall not here divert unto the full description of this spiritual gift, because I have discoursed concerning it elsewhere.
2. With respect unto the doctrine of the gospel, there is required unto the ministry of the church skill to divide the word aright; which is also a peculiar gift of the Holy Ghost: 2<550215> Timothy 2:15, "Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth." Both the former clauses depend on the latter. If a minister would be accepted with God in his work, if he would be found at the last day "a workman that needeth not to be ashamed," -- that is, such a builder of the house of God as whose work is meet, proper, and useful, -- he must take care to "divide the word of truth," which is committed unto his dispensation, "rightly," or in a due manner. Ministers are stewards in the house of God, and dispensers of the mysteries thereof; and therefore it is required of them that they give unto all the servants that are in the house, or do belong unto it, a meet portion, according unto their wants, occasions, and services, suitable unto the will and wisdom of their Lord and Master: <421242>Luke 12:42,43, "Who is that faithful and wise
639
steward, whom his master shall make ruler over his household, to give them their portion of meat in due season?" for this giving of provision and a portion of meat unto the household of Christ consists principally in the right dividing and distribution of the word of truth. It is the taking out from those great stores of it in the Scripture, and, as it were, cutting off a portion suitable unto the various conditions of those in the family. Herein consists the principal skill of a scribe furnished for the kingdom of heaven with the wisdom before described; and without this, a common course of dispensing or preaching the word, without differencing of persons and truths, however it may be gilded over with a flourish of words and oratory, is shameful work in the house of God. Now, unto this skill sundry things are required: --
(1.) A sound judgment in general concerning the state and condition of those unto whom any one is so dispensing the word. It is the duty of a shepherd to know the state of his flock; and unless he do so he will never feed them profitably. He must know whether they are babes, or young men, or old; whether they need milk or strong meat; whether they are skillful or unskilful in the word of righteousness; whether they have their senses exercised to discern good and evil, or not; or whether his hearers are mixed with all these sorts; -- whether, in the judgment of charity, they are converted unto God, or are yet in an unregenerate condition; -- what probably are their principal temptations, their hinderances and furtherances; what is their growth or decay in religion. He that is not able to make a competent judgment concerning these things, and the other circumstances of the flock, so as to be steered thereby in his work, will never evidence himself to be "a workman that needeth not to be ashamed."
(2.) An acquaintance with the ways and methods of the work of God's grace on the minds and hearts of men, that he may pursue and comply with its design in the ministry of the word. Nothing is by many more despised than an understanding hereof; yet is nothing more necessary to the work of the ministry. The word of the gospel as preached is "vehiculum gratiae," and ought to be ordered so as it may comply with its design in its whole work on the souls of men. He, therefore, who is unacquainted with the ordinary methods of the operation of grace fights uncertainly in his preaching of the word, like a man beating the air. It is true, God can, and often doth, direct a word of truth, spoken as it were at
640
random, unto a proper effect of grace on some or other; as it was when the man drew a bow at a venture, and smote the king of Israel between the joints of the harness: but ordinarily a man is not like to hit a joint who knows not how to take his aim.
(3.) An acquaintance with the nature of temptation, with the especial hinderances of faith and obedience, which may befall those unto whom the word is dispensed, is in like manner required hereunto. Many things might be added on this head, seeing a principal part of ministerial skill doth consist herein.
(4.) A right understanding of the nature of spiritual diseases, distempers, and sicknesses, with their proper cures and remedies, belongeth hereinto. For the want hereof the hearts of the wicked are oftentimes made glad in the preaching of the word, and those of the righteous filled with sorrow; the hands of sinners are strengthened, and those who are looking towards God are discouraged or turned out of the way. And where men either know not these things, or do not or cannot apply themselves skillfully to distribute the word according to this variety of occasion, they cannot give the household its portion of meat in due season. And he that wants this spiritual gift will never divide the word aright, unto its proper ends, 2<550316> Timothy 3:16,17. And it is lamentable to consider what shameful work is made for want hereof in the preaching of some men; yea, how the whole gift is lost, as to its power, use, and benefit.
3. The gift of utterance also belongeth unto this part of the ministerial duty, in the dispensation of the doctrine of the gospel. This is particularly reckoned by the apostle among the gifts of the Spirit, 1<460105> Corinthians 1:5; 2<470807> Corinthians 8:7. And he desires the prayers of the church that the gift may abide with himself, and abound in him, <490619>Ephesians 6:19. And he there declares that the nature of it consists in the "opening of the mouth boldly, to make known the mysteries of the gospel;" as also <510403>Colossians 4:3. Now, this utterance doth not consist in a natural volubility of speech, which, taken alone by itself, is so far from being a gift of the Spirit, or a thing to be earnestly prayed for, as that it is usually a snare to them that have it, and a trouble to them that hear them; nor doth it consist in a rhetorical ability to set off discourses with a flourish of words, be they never so plausible or enticing; much less in a bold corrupting of the
641
ordinance of preaching by a foolish affectation of words, in supposed elegancies of speech, quaint expressions, and the like effects of wit, -- that is, fancy and vanity. But four things do concur hereunto: --
(1.) Parrj hJ si>a, or "dicendi libertas." The word we translate "utterance" is lo>gov, that is, speech; but that not speech in general, but a certain kind of speech, is intended, is evident from the places mentioned, and the application of them. And it is such a speech as is elsewhere called parrj hJ sia> , -- that is, a freedom and liberty in the declaration of the truth conceived. This a man hath when he is not, from any internal defect, or from any outward consideration, straitened in the declaration of those things which he ought to speak. This frame and ability the apostle expresseth in himself: 2<470611> Corinthians 6:11, "O ye Corinthians, our mouth is open unto you, our heart is enlarged." A free, enlarged spirit, attended with an ability of speech suited unto the matter in hand, with its occasions, belong to this gift.
(2.) So also doth boldness and holy confidence. So we often render parjrhJ si>a, wherein this utterance doth much consist. When the Spirit of God, in the midst of difficulties, oppositions, and discouragements, strengtheneth the minds of ministers, so as that they are not terrified with any amazement, but discharge their work freely, as considering whose word and message it is that they do deliver, [this] belongs to this gift of utterance.
(3.) So also doth gravity in expression, becoming the sacred majesty of Christ and his truths, in the delivery of them. He that speaks is to "speak as the oracles of God," 1<600411> Peter 4:11, -- that is, not only as to truth, preaching the word of God and nothing else, but doing it with that gravity and soundness of speech which become them who speak the oracles of God; for as we are to deliver "sound doctrine," and nothing else, <560109>Titus 1:9, so we are to use "sound speech, that cannot be condemned," chap. 2:7,8.
(4.) Hereunto, also, belongs that authority which accompanieth the delivery of the word, when preached in demonstration of these spiritual abilities. For all these things are necessary that the hearers may receive the word, "not as the word of man, but, as it is in truth, the word of God."
642
These are the principal spiritual gifts wherewith the Holy Ghost endows the ministers of the church with respect unto the effectual dispensation of the word, or the doctrine of the gospel, which is committed unto them; and where they are communicated in any such degree as is necessary unto the due discharge of that office, they will evidence themselves to the consciences of them that do believe. The dispensation of the word by virtue of them, though under great variety from the various degrees wherein they are communicated, and the different natural abilities of them that do receive them, will be sufficiently distinguished and remote from that empty, wordy, sapless way of discoursing of spiritual things, which is the mere effect of the wit, fancy, invention, and projection of men destitute of the saving knowledge of our Lord Jesus Christ and the mysteries of the gospel.
The second head of duties belonging unto the ministerial office respects the worship of God. By the worship of God here, I understand only that especial part thereof whereof himself is the immediate object: for, absolutely, the preaching and hearing of the word is a part of sacred worship, as that wherein we act the obedience of faith unto the commands of God, and submit ourselves unto his institutions; and, indeed, as unto those that hear, it is God declaring himself by his word that is the immediate object of their worship. But the dispensation of the word which we have considered is the acting of men, upon the authority and command of God, towards others. But, as was said, by that we inquire into, I intend that alone whereof God himself was the immediate object. Such are all the remaining offices and duties of the church, those only excepted which belong to its rule. And this worship hath various acts, according to the variety of Christ's institutions and the church's occasions: yet, as to the manner of its performance, it is comprised in prayer; for by prayer we understand all the confessions, supplications, thanksgivings, and praises, that are made unto God in the church, whether absolutely or in the administration of other ordinances, as the sacraments. Wherefore, in this duty, as comprehensive of all the sacred offices of public worship, as the glory of God is greatly concerned, so it is the principal act of obedience in the chinch. This, then, as to the performance of it, depends either on the natural abilities of men, or on the aids and operation of the Holy Ghost. By the natural abilities of men, I understand not only what they are able of
643
themselves in every instance to perform, but also whatever assistance they may make use of, either of their own finding out or of others'; and by the aids of the Holy Ghost, I intend an especial spiritual gift bestowed on men to this purpose. Now, to suppose that the whole duty of the church herein should consist in the actings of men in their own strength and power, without any especial assistance of the Holy Spirit, is to exclude the consideration of him from those things with respect whereunto he is principally promised by our Lord Jesus Christ. But what concerneth this gift of the Holy Ghost hath been at large handled by itself already, and must not here be again insisted on taking for granted what is therein sufficiently confirmed, I shall only add, that those who have not received this gift are utterly unfit to undertake the office of the ministry, wherein it is their duty to go before the church in the administration of all ordinances, by virtue of these abilities. In things civil or secular, it would be esteemed an intolerable solecism to call and choose a man to the discharge of an office or duty whose execution depended solely on such a peculiar faculty or skill as he who is so called hath no interest in or acquaintance with; and it will one day appear to be so also in things sacred and religious, yea, much more.
Thirdly, The rule of the church belongeth unto the ministers of it. God hath established rule in the church, <451208>Romans 12:8; 1<461228> Corinthians 12:28; 1<540517> Timothy 5:17; 1<520512> Thessalonians 5:12; <581307>Hebrews 13:7,17. I dispute not now of what sort this ministry is, nor whether the rule belong unto one sort alone. It is enough unto my present design that it is committed by Christ unto the ministers of the church, which are its guides, rulers, and overseers. Nor shall I at present inquire into the particular powers, acts, and duties of this rule; I have done it elsewhere. I am only now to consider it so far as its exercise requireth an especial ministerial gift to be communicated by the Holy Ghost. And in order thereunto the things ensuing must be premised: --
1. That this rule is spiritual, and hath nothing in common with the administration of the powers of the world. It hath, I say, no agreement with secular power and its exercise, unless it be in some natural circumstances that inseparably attend rulers and ruled in any kind. It belongs unto the kingdom of Christ and the administration of it, which are "not of this world." And as this is well pleaded by some against those
644
who would erect a kingdom for him in the world, and, as far as I can understand, of this world, framed in their own imaginations unto a fancied interest of their own; so it is as pleadable against them who pretend to exercise the rule and power of his present kingdom after the manner of the potestative administrations of the world. When our Savior forbade all rule unto his disciples after the manner of the Gentiles, who then possessed all sovereign power in the world, and told them that it should not be so with them, that some should be great and exercise dominion over others, but that they should serve one another in love, the greatest condescension unto service being required of them who are otherwise most eminent, he did not intend to take from them or divest them of that spiritual power and authority in the government of the church which he intended to commit unto them. His design, therefore, was to declare what that authority was not, and how it should not be exercised. A lordly or despotical power it was not to be; nor was it to be exercised by penal laws, courts, and coercive jurisdiction, which was the way of the administration of all power among the Gentiles. And if that kind of power and rule in the church which is for the most part exercised in the world be not forbidden by our Savior, no man living can tell what is so; for as to meekness, moderation, patience, equity, righteousness, they were more easy to be found in the legal administrations of power among the Gentiles than in those used in many churches. But such a rule is signified unto them, the authority whereof, from whence it proceedeth, was spiritual; its object the minds and souls of men only; and the way of whose administration was to consist in a humble, holy, spiritual application of the word of God or rules of the gospel unto them.
2. The end of this rule is merely and solely the edification of the church. All the power that the apostles themselves had, either in or over the church, was but unto their edification, 2<471008> Corinthians 10:8. And the edification of the church consists in the increase of faith and obedience in all the members thereof, in the subduing and mortifying of sin, in fruitfulness in good works, in the confirmation and consolation of them that stand, in the raising up of them that are fallen, and the recovery of them that wander, in the growth and flourishing of mutual love and peace; and whatever rule is exercised in the church unto any other end is foreign to the gospel, and tends only to the destruction of the church itself. 3 In
645
the way and manner of the administration of this rule and government two things may be considered: --
(1.) What is internal, in the qualifications of the minds of them by whom it is to be exercised: such are wisdom, diligence, love, meekness, patience, and the like evangelical endowments.
(2.) What is external, or what is the outward rule of it; and this is the word and law of Christ alone, as we have elsewhere declared.
From these things it may appear what is the nature, in general, of that skill in the rule of the church which we assert to be a peculiar gift of the Holy Ghost. If it were only an ability or skill in the canon or civil law, or rifles of men; if only an acquaintance with the nature and course of some courts, proceeding litigiously, by citations, processes, legal pleadings, issuing iu pecuniary mulcts, outward coercions, or imprisonments, -- I should willingly acknowledge that there is no peculiar gift of the Spirit of God required thereunto. But the nature of it being as we have declared, it is impossible it should be exercised aright without especial assistance of the Holy Ghost. Is any man of himself sufficient for these things? Will any man undertake of himself to know the mind of Christ in all the occasions of the church, and to administer the power of Christ in them and about them? Wherefore the apostle, in many places, teacheth that wisdom, skill, and understanding to administer the authority of Christ in the church unto its edification, with faithfulness and diligence, are an especial gift of the Holy Ghost, <451206>Romans 12:6,8; 1<461228> Corinthians 12:28. It is the Holy Ghost which makes the elders of the church its bishops or overseers, by calling them to their office, <442028>Acts 20:28; and what he calls any man unto, that he furnisheth him with abilities for the discharge of.
And so have we given a brief account of those ordinary gifts which the Holy Ghost communicates unto the constant ministry of the church, and will do so unto the consummation of all things, having, moreover, in our passage manifested the dependence of the ministry on this work of his; so that we need no addition of pains to demonstrate that where he goeth not before in the communication of them, no outward order, call, or constitution is sufficient to make any one a minister of the gospel.
646
There are gifts which respect duties [of private believers] only. Such are those which the Holy Ghost continues to communicate unto all the members of the church in a great variety of degrees, according to the places and conditions which they are in, unto their own and the church's edification. There is no need that we should insist upon them in particular, seeing they are of the same nature with them which are continued unto the ministers of the church, who are required to excel in them, so as to be able to go before the whole church in their exercise. The Spirit of the gospel was promised by Christ unto all his disciples, unto all believers, unto the whole church, and not unto the guides of it only. To them he is so in an especial manner, with respect unto their office, power, and duty, but not absolutely or only. As he is the Spirit of grace, he quickens, animates, and unites the whole body of the church, and all the members of it, in and unto Christ Jesus, 1<461212> Corinthians 12:12,13. And as he is the administrator of all supernatural gifts, he furnisheth the whole body and all its members with spiritual abilities unto its edification, <490415>Ephesians 4:15,16; <510219>Colossians 2:19. And without them, in some measure or degree, ordinarily, we are not able to discharge our duty unto the glory of God; for, --
1. These gifts are a great means and help to excite and exercise grace itself, without which it will be lifeless and apt to decay. Men grow in grace by the due exercise of their own gifts in duties. Wherefore, every individual person on his own account doth stand in need of them with respect unto the exercise and improvement of grace, <381210>Zechariah 12:10.
2. Most men have, it may be, such duties incumbent on them with respect unto others as they cannot discharge aright without the especial aid of the Spirit of God in this kind. So is it with all them who have families to take care of and provide for; for ordinarily they are bound to instruct their children and servants in the knowledge of the Lord, and to go before them in that worship which God requires of them, as Abraham did, the "father of the faithful." And hereunto some spiritual abilities are requisite; for none can teach others more than they know themselves, nor perform spiritual worship without some spiritual gifts, unless they will betake themselves unto such shifts as we have before on good grounds rejected.
647
3. Every member of a church in order according to the mind of Christ possesseth some place, use, and office in the body, which it cannot fill up unto the benefit and ornament of the whole without some spiritual gift. These places are various, some of greater use than others, and of more necessity unto the edification of the church; but all are useful in their kind. This our apostle disputes at large, 1<461212> Corinthians 12:12-20, etc. All believers in due order do become one body, by the participation of the same Spirit and union unto the same Head. Those who do not so partake of the one Spirit, who are not united unto the Head, do not properly belong to the body, whatever place they seem to hold therein. Of those that do so, some are as it were an eye, some as a hand, and some as a foot; all these are useful in their several places, and needful unto one another. None of them is so highly exalted as to have the least occasion of being lifted up, as though he had no need of the rest, for the Spirit distributeth unto every one severally as he will, -- not all unto any one, save only unto the Head, our Lord Jesus, from whom we all receive grace according to the measure of his gift; nor is any so depressed or useless as to say it is not of the body, nor that the body hath no need of it, But every one in his place and station concurs to the unity, strength, beauty, and growth of the body: which things our apostle disputes at large in the place mentioned.
4. Hereby are supplies communicated unto the whole from the Head, <490415>Ephesians 4:15,16; <510219>Colossians 2:19. It is of the body, that is, of the church under the conduct of its officers, that the apostle discourseth in those places. And the duty of the whole it is to "speak the truth in love," every one in his several place and station. And herein God hath so ordered the union of the whole church in itself, unto and in dependence on its Head, as that through and by not only the "supply of every joint," (which may express either the officers or more eminent members of it,) but the "effectual working of every part," in the exercise of the graces and gifts which the Spirit doth impart to the whole, the body may "edify itself" and be increased. Wherefore, --
5. The Scripture is express that the Holy Ghost doth communicate of those gifts unto private believers, and directs them in that duty wherein they are to be exercised. 1<600410> Peter 4:10. "Every man," that is, every believer, walking in the order and fellowship of the gospel, is to attend unto the discharge of his duty, according as he hath received spiritual
648
ability. So was it in the church of Corinth, 1<460105> Corinthians 1:5-7, and in that of the Romans, chap. 15:14, as they all of them knew that it was their duty to "covet the best gifts;" which they did with success, 1<461231> Corinthians 12:31. And hereon depend the commands for the exercise of those duties which, in the ability of these gifts received, they were to perform. So were they all to "admonish one another," to "exhort one another," to "build up one another in their most holy faith." And it is the loss of those spiritual gifts which hath introduced amongst many an utter neglect of these duties, so as that they are scarce heard of among the generality of them that are called Christians. But, blessed be God, we have large and full experience of the continuance of this dispensation of the Spirit, in the eminent abilities of a multitude of private Christians, however they may be despised by them who know them not! By some, I confess, they have been abused: some have presumed on them beyond the line and measure which they have received; some have been puffed up with them; some have used them disorderly in churches and to their hurt; some have boasted of what they have not received; -- all which miscarriages also befell the primitive churches. And I had rather have the order, rule, spirit, and practice of those churches that were planted by the apostles, with all their troubles and disadvantages, than the carnal peace of others in their open degeneracy from all those things.
II. It remains only that we inquire how men may come unto or attain a
participation of these gifts, whether ministerial or more private. And unto this end we may observe, --
1. That they are not communicated unto any by a sudden afflatus or extraordinary infusion, as were the gifts of miracles and tongues, which were bestowed on the apostles and many of the first converts That dispensation of the Spirit is long since ceased, and where it is now pretended unto by any, it may justly be suspected as an enthusiastic delusion; for as the end of those gifts, which in their own nature exceed the whole power of all our faculties, is ceased, so is their communication, and the manner of it also. Yet this I must say, that the infusion of spiritual light into the mind, which is the foundation of all gifts, as hath been proved, being wrought sometimes suddenly or in a short season, the concomitancy of gifts in some good measure is oftentimes sudden, with an
649
appearance of something extraordinary, as might be manifested in instances of several sorts.
2. These gifts are not absolutely attainable by our own diligence and endeavors in the use of means, without respect unto the sovereign will and pleasure of the Holy Ghost. Suppose there are such means of the attainment and improvement of them, and that several persons do, with the same measures of natural abilities and diligence, use those means for that end, yet it will not follow that all must be equally partakers of them. They are not the immediate product of our own endeavors, no, not as under an ordinary blessing upon them; for they are cari>smata, arbitrary largesses or gifts, which the Holy Spirit worketh in all persons severally as he will. Hence we see the different events that are among them who are exercised in the same studies and endeavors; some are endued with eminent gifts, some scarce attain unto any that are useful, and some despise them, name and thing. There is, therefore, an immediate operation of the Spirit of God in the collation of these spiritual abilities, which is unaccountable by the measures of natural parts and industry. Yet I say,
3. That ordinarily they are both attained and increased by the due use of means suited thereunto, as grace is also, which none but Pelagians affirm to be absolutely in the power of our own wills; and the naming of these means shall put an issue unto this discourse.
Among them, in the first place, is required a due preparation of soul, by humility, meekness, and teachableness. The Holy Spirit taketh no delight to impart of his especial gifts unto proud, self-conceited men, to men vainly puffed up in their own fleshly minds. The same must be said concerning other vicious and depraved habits of mind, by which, moreover, they are ofttimes expelled and cast out after they have been in some measure received. And in this case I need not mention those by whom all these gifts are despised; it would be a wonder indeed if they should be made partakers of them, or at least if they should abide with them.
Secondly, Prayer is a principal means for their attainment. This the apostle directs unto when he enjoins us earnestly to desire the best gifts; for this desire is to be acted by prayer, and no otherwise
650
Thirdly, Diligence in the things about which these gifts are conversant. Study and meditation on the word of God, with the due use of means for the attaining a right understanding of his mind and will therein, is that which I intend. For in this course, conscientiously attended unto, it is that, for the most part, the Holy Spirit comes in and joins his aid and assistance for furnishing of the mind with those spiritual endowments.
Fourthly, The growth, increase, and improvement of these gifts depend on their faithful use according as our duty doth require. It is trade alone that increaseth talents, and exercise in a way of duty that improveth gifts. Without this they will first wither and then perish. And by a neglect hereof are they lost every day, in some partially, in some totally, and in some to a contempt, hatred, and blasphemy of what themselves had received.
Lastly, Men's natural endowments, with elocution, memory, judgment, and the like, improved by reading, learning, and diligent study, do enlarge, set off, and adorn these gifts where they are received.
END OF VOL 4.
651
FOOTNOTES
ft1 De Natura Theologim, lib. 3. ft2 Theologoumena etc., lib. 2 cap. 1, sect. 11. ft3 Ubi supra, lib. 3 cap. 3, de origine et progressu idololotria. ft4 Exercitat. on the Epist. to the Heb., Exer, 1. ft5 In the "Divine Original of Sacred Scripture." -- ED. ft6 In 1679, Dr. Owen published a small treatise answering this description,
under the title of "The Church of Rome no Safe Guide" It forms a part of his controversial writings. See vol. 14:-- ED. ft7 See his treatise on the Holy Spirit, book 3 chap 3 vol. 3 of his works. -- ED. ft8 Horat. Od. lib. 1:8, 25. ft9 See vol 3 of the author's works. ft10 See vol. 7 of his works. ft11 There seems a general agreement among modern critics that this expression of the apostle is not susceptible of the meaning which is here attached to it. It does not refer to any rule according to which we are to try a doctrine by its harmony with the system of divine truth as a whole (although the rule itself is sound and valuable); but the passage simply means that a man is to preach or prophesy "according to the measure of his faith," -- the me>pron pi>stewv of which the apostle had been speaking in verse 3. -- ED. ft12 The treatise to which Dr. Owen alludes was subsequently published, and appears in this volume of his works, page 285. -- ED. ft13 These statements are founded on those views respecting the functions and tendency of biblical criticism in which, by universal admission, Owen, in common with most theologians of his age, altogether erred. We need not consider his opinions on the subject under the incidental reference to them above. He refers to his writings in controversy with Brian Walton; for which see vol. 16 of his works. His argument proceeds on the supposition that, by a continuous miracle, extending
652
over ages, every point and letter of Scripture have been indubitably preserved as they came from the inspired penmen. But it is a necessary condition of the argument, that what he alleges or assumes respecting the miraculous preservation of all the letters and words of Scripture should be true. If it be not true, and if there be really higher evidence for the peculiar claims of the Word in the fact that, with the common liabilities of all manuscripts to corruption, it exists in such accuracy and perfection, greater reverence is shown to it in critical efforts to weed out all remaining errata by the collation of manuscripts, than by slothful acquiescence in the text, without any attempt to ascertain on what authority it must be received as the actual text of inspiration. -- ED.
ft14 See this volume of the author's works, p. 420. -- ED.
ft15 Hugh Paulin de Cressey was a noted controversialist in defence of Popery, and, among other productions devoted to this object, wrote two treatises in reply to Stillingfleet. The work to which Owen alludes is entitled "Church History of Britain; or, England from the Beginning of Christianity to the Norman Conquest" and was published in 1608 -- ED.
ft16 "Omnino oportet nos orationis tempore curiam intrare coelestem, illam utique curiam, in qua rex regum stellato sedet solio, circumdante innumerabili et ineffabili beatorum spirituum exercitu.... Quanta ergo cure reverentia, quanto thnore, quantab illuc humilitate accedere debet, a palude sua procedens et repens ranuncula vilis? Quam tremebundus, quam suppler, quam denique humilis et sollicitus, et toto intentus animo majestati gloriae, in praesentia angelorum, in concilio justorum et congregatione assistere poterit miser homuncio?" -- Bernard. Serm. de quatuor orandi modis.
ft17 Ti>v oukj an[ ekj plagei>h kai< zauma>seie thn< tou~ Qeou~ filanqrwpia> n, h[n eijv hJma~v epj idei>knutai tasaut> hn timhn< anj qrwp> oiv carizo.menov¸ wJv kai< proseuchv~ axj iw~sai kai< oJmili>av thv~ neofu>tou! Qew~| ga
ft18 W{ sper tw|~ swm> ati fw~v hl[ iov, ou[tw yuch~| proseuch>? eij ou+n tuflw|~ zhmia> to< mh< orJ an|~ ton< hl[ ion, poia> zhmia> Cristianw|~ to< mh< proseu>cesqai sunecw~v kai< dia< th~v proseuch~v to< tou~
653
Cristou~ fw~v eivj thn< yuchn< eijsag> ein; -- Chrys. Hom. 67 de Prec. 1. ft19 Nathaniel Mather was the son of Richard Mather, an eminent Puritan divine of Lancashire, from whom descended children and grandchildren distinguished as theologians and preachers both in this country and in America. Nathaniel was pastor of a numerous congregation in Lime Street, London, where he died; A.D. 1697. -- ED. ft20 See the following treaties in this volume. -- ED. ft21 See the previous volume of his works. -- ED. ft22 Vol. 11 of the author's works. 2 ft23 Vol. 2.
THE AGES DIGITAL LIBRARY
JOHN OWEN COLLECTION
THE WORKS OF JOHN OWEN
VOLUME 5
by John Owen
Bo o ks Fo r The Ages
AGES Software · Albany, OR USA Version 1.0 © 2000
2
THE WORKS OF JOHN OWEN
EDITED BY
WILLIAM H. GOOLD
VOLUME 5
This Edition of THE WORKS OF JOHN OWEN first published by Johnstone & Hunter, 1850-53
3
CONTENTS
THE DOCTRINE OF JUSTIFICATION
General Considerations,
First, The general nature of justification. -- State of the person to be justified antecedently
thereunto, <450405>Romans 4:5; 3:19; 1:32; <480310>Galatians 3:10; <430318>John 3:18, 36; <480322>Galatians 3:22 -- The sole inquiry on that state -- Whether it be any thing that is our own inherently, or what is only imputed unto us, that we are to trust unto for our acceptance with God -- The sum of this inquiry -- The proper ends of teaching and learning the doctrine of justification -- Things to be avoided therein
Secondly, A due consideration of God, the Judge of all, necessary unto the right stating and apprehension of the doctrine of justification, <450833>Romans 8:33; <234325>Isaiah 43:25; 45:25; <19E302>Psalm 143:2; <450320>Romans 3:20. -- What thoughts will be ingenerated hereby in the minds of men, <233314>Isaiah 33:14; <330606>Micah 6:6, 7; <230605>Isaiah 6:5 -- The plea of Job against his friends, and before God, not the same, <184003>Job 40:3-5, 43:406 -- Directions for visiting the sick given of old -- Testimonies of Jerome and Ambrose -- Sense of men in their prayers, <270907>Daniel 9:7, 18; <19E302>Psalm 143:2, 130:3, 4 -- Paraphrase of Austin on that place -- Prayer of Pelagius -- Public liturgies
Thirdly, A due sense of our apostasy from God, the depravation of our nature thereby, with the power and guilt of sin, the holiness of the law, necessary unto a right understanding of the doctrine of justification. -- Method of the apostle to this purpose, Romans 1, 2, 3 -- Grounds of the ancient and present Pelagianism, in the denial of these things -- Instances thereof -- Boasting of perfection from the same ground -- Knowledge of sin and grace mutually promote each other
Fourthly, Opposition between works and grace, as unto justification. -- Method of the apostle, in the Epistle to the Romans, to manifest this opposition -- A scheme of others contrary thereunto -- Testimonies witnessing this opposition -- Judgment to be made on them -- Distinctions whereby they are evaded -- The uselessness of them -- Resolution of the case in hand by Bellarmine, <270918>Daniel 9:18; <421710>Luke 17:10
Fifthly, A commutation as unto sin and righteousness, by imputation, between Christ and believers, represented in the Scripture. -- The ordinance of the scapegoat, <031621>Leviticus 16:21, 22 -- The nature of expiatory sacrifices, <030429>Leviticus 4:29, etc. -- Expiation of an uncertain murder, <052101>Deuteronomy 21:1-9 -- The commutation intended proved and vindicated, <235305>Isaiah 53:5, 6; <470521>2 Corinthians 5:21; <450803>Romans 8:3, 4; <480313>Galatians 3:13, 14; <600224>1 Peter 2:24; <052123>Deuteronomy 21:23 -- Testimonies of Justin Martyr, Gregory Nyseen, Augustine, Chrysostom, Bernard, Taulerus, Pighius, to that purpose -- The proper actings of faith with respect thereunto, <450511>Romans 5:11; <401128>Matthew 11:28; <193804>Psalm 38:4; <010413>Genesis 4:13; <235311>Isaiah 53:11; <480301>Galatians 3:1; <234522>Isaiah 45:22; <430314>John 3:14, 15 -- A bold calumny answered
Sixthly, Introduction of grace by Jesus Christ into the whole of our relation unto God, and its respect unto all the parts of our obedience. -- No mystery of grace in the covenant of works -- All religion originally commensurate unto reason -- No notions of natural light concerning the introduction of the mediation of Christ and mystery of grace, into our relation to God, <490117>Ephesians 1:17-19 -- Reason, as corrupted, can have no notions of religion but what are derived from its primitive state -- Hence the mysteries of the gospel esteemed folly -- Reason, as corrupted, repugnant unto the mystery of grace -- Accommodation of spiritual mysteries unto corrupt reason, wherefore
4
acceptable unto many -- Reasons of it -- Two parts of corrupted nature's repugnancy unto the mystery of the gospel: -- 1. That which would reduce it unto the private reason of men -- Thence the Trinity denied, and the incarnation of the Son of God; without which the doctrine of justification cannot stand -- Rule of the Socinians in the interpretation of the Scripture -- 2. Want of a due comprehension of the harmony that is between all the parts of the mystery of grace -- This harmony proved -- Compared with the harmony in the works of nature -- To be studied -- But it is learned only of them who are taught of God; and in experience -- Evil effects of the want of a due comprehension hereof -- Instances of them -- All applied unto the doctrine of justification
Seventhly, General prejudices against the imputation of the righteousness of Christ: -- 1. That it is not in terms found in the Scripture, answered -- 2. That nothing is said of it in the writings of the evangelists, answered, <432030>John 20:30, 31 -- Nature of Christ's personal ministry -- Revelations by the Holy Spirit immediately from Christ -- Design of the writings of the evangelists -- 3. Differences among Protestants themselves about this doctrine, answered -- Sense of the ancients herein -- What is of real difference among Protestants, considered
Eighthly, Influence of the doctrine of justification into the first Reformation. -- Advantages unto the world by that Reformation -- State of the consciences of men under the Papacy, with respect unto justification before God -- Alterations made therein by the light of this doctrine, though not received -- Alterations in the Pagan unbelieving world by the introduction of Christianity -- Design and success of the first reformers herein -- Attempts for reconciliation with the Papists in this doctrine, and their success -- Remainders of the ignorance of the truth in the Roman church -- Unavoidable consequences of the corruption of this doctrine
CHAPTER 1
Justification by faith generally acknowledged -- The meaning of it perverted -- The nature and use of faith in justification proposed to consideration -- Distinctions about it waived -- A twofold faith of the gospel expressed in the Scripture -- Faith that is not justifying, <440813>Acts 8:13; <430223>John 2:23, 24; <420813>Luke 8:13; <400722>Matthew 7:22, 23 -- Historical faith; whence it is so called, and the nature of it -- Degrees of assent in it -- Justification not ascribed unto any degree of it -- A calumny obviated -- The causes of true saving faith -- Conviction of sin previous unto it -- The nature of legal conviction, and its effects -- Arguments to prove it antecedent unto faith -- Without the consideration of it, the true nature of faith not to be understood -- The order and relation of the law and gospel, <450117>Romans 1:17 -- Instance of Adam -- Effects of conviction -- Internal: Displicency and sorrow; fear of punishment; desire of deliverance -- External: Abstinence from sin; performance of duties; reformation of life -- Not conditions of justification; not formal disposition unto it; not moral preparations for it -- The order of God in justification -- The proper object of justifying faith -- Not all divine verity equally; proved by sundry arguments -- The pardon of our own sins, whether the first object of faith -- The Lord Christ in the work of mediation, as the ordinance of God for the recovery of lost sinners, the proper object of justifying faith -- The position explained and proved, <441043>Acts 10:43; 16:31; 4:12; <422425>Luke 24:25-27; <430112>John 1:12; 3:16, 36; 6:29, 47; 7:38; <442618>Acts 26:18; <510206>Colossians 2:6; <450324>Romans 3:24, 25; <460130>1 Corinthians 1:30; <470521>2 Corinthians 5:21; <490107>Ephesians 1:7, 8; <470519>2 Corinthians 5:19
CHAPTER 2
The nature of justifying faith in particular, or of faith in the exercise of it, whereby we are justified -- The heart's approbation of the way of the justification and salvation of
5
sinners by Christ, with its acquiescency therein -- The description given, explained and confirmed: -- 1. From the nature of the gospel -- Exemplified in its contrary, or the nature of unbelief, <200130>Proverbs 1:30; <580203>Hebrews 2:3; <600207>1 Peter 2:7; <460123>1 Corinthians 1:23, 24; <470403>2 Corinthians 4:3 -- What it is, and wherein it does consist. -- 2. The design of God in and by the gospel -- His own glory his utmost end in all things -- The glory of his righteousness, grace, love, wisdom, etc. -- The end of God in the way of the salvation of sinners by Christ, <450325>Romans 3:25; <430316>John 3:16; <620316>1 John 3:16; <490105>Ephesians 1:5, 6; <460124>1 Corinthians 1:24; <490310>Ephesians 3:10; <450116>Romans 1:16; 4:16; <490309>Ephesians 3:9; <470406>2 Corinthians 4:6 -- 3. The nature of faith thence declared -- Faith alone ascribes and gives this glory to God. -- 4. Order of the acts of faith, or the method in believing -- Convictions previous thereunto -- Sincere assent unto all divine revelations, <442627>Acts 26:27 -- The proposal of the gospel unto that end, <451011>Romans 10:11-17; <470318>2 Corinthians 3:18, etc. -- State of persons called to believe -- Justifying faith does not consist in any one single habit or act of the mind or will -- The nature of that about which is the first act of faith -- Approbation of the way of salvation by Christ, comprehensive of the special nature of justifying faith -- What is included there in: -- 1. A renunciation of all other ways, <281402>Hosea 14:2, 3; <240323>Jeremiah 3:23; <197116>Psalm 71:16; <451003>Romans 10:3. -- 2. Consent of the will unto this way, <431406>John 14:6 -- 3. Acquiescency of the heart in God, <600121>1 Peter 1:21. -- 4. Trust in God. -- 5. Faith described by trust -- The reason of it -- Nature and object of this trust inquired into -- A double consideration of special mercy -- Whether obedience be included in the nature of faith, or be of the essence of it -- A sincere purpose of universal obedience inseparable from faith -- How faith alone justifies -- Repentance, how required in and unto justification -- How a condition of the new covenant -- Perseverance in obedience is so also -- Definitions of faith
CHAPTER 3
Use of faith in justification; various conceptions about it -- By whom asserted as the instrument of it; by whom denied -- In what sense it is affirmed so to be -- The expressions of the Scripture concerning the use of faith in justification; what they are, and how they are best explained by an instrumental cause -- Faith, how the instrument of God in justification -- How the instrument of them that do believe -- The use of faith expressed in the Scripture by apprehending, receiving; declared by an instrument -- Faith, in what sense the condition of our justification -- Signification of that term, whence to be learned
CHAPTER 4
The proper sense of these words, justification, and to justify, considered -- Necessity thereof -- Latin derivation of justification -- Some of the ancients deceived by it -- From "jus", and "justum"; "justus filius", who -- The Hebrew qyDxi ]hi -- -- Use and signification of it -- Places where it is used examined, <101504>2 Samuel 15:4; <052501>Deuteronomy 25:1; <201715>Proverbs 17:15; <230523>Isaiah 5:23; 50:8, 9; <110831>1 Kings 8:31, 32; <140622>2 Chronicles 6:22, 23; <198203>Psalm 82:3; <022307>Exodus 23:7; <182705>Job 27:5; <235311>Isaiah 53:11; <014416>Genesis 44:16; <271203>Daniel 12:3 -- The constant sense of the word evinced -- Dikaiow> , use of it in other authors, to punish -- What it is in the New Testament, <401119>Matthew 11:19; 12:37; <420729>Luke 7:29; 10:29; 16:15; 18:14; <441338>Acts 13:38, 39; <450213>Romans 2:13; 3:4 -- Constantly used in a forensic sense -- Places seeming dubious, vindicated, <450830>Romans 8:30; <460611>1 Corinthians 6:11; <560305>Titus 3:5-7; <662211>Revelation 22:11 -- How often these words, dikaio>w and dikaiou~mai, are used in the New Testament -- Constant sense of this -- The same evinced from what is opposed unto it, <230108>Isaiah 1:8, 9; <201715>Proverbs 17:15; <450511>Romans 5:116, 18; 8:33, 34 -- And the declaration of it in terms equivalent, <450406>Romans 4:6, 11; 5:9, 10; <470520>2 Corinthians 5:20, 21; <400121>Matthew 1:21; <441339>Acts 13:39; <480216>Galatians 2:16, etc. -- Justification in the Scripture, proposed under a
6
juridical scheme, and of a forensic title -- The parts and progress of it -- Inferences from the whole
CHAPTER 5
Distinction of a first and second justification -- The whole doctrine of the Roman church concerning justification grounded on this distinction -- The first justification, the nature and causes of it, according unto the Romanists -- The second justification, what it is in their sense -- Solution of the seeming difference between Paul and James, falsely pretended by this distinction -- The same distinction received by the Socinians and others -- The latter termed by some the continuation of our justification -- The distinction disproved -- Justification considered, either as unto its essence or its manifestation -- The manifestation of it twofold, initial and final -- Initial is either unto ourselves or others -- No second justification hence ensues -- Justification before God, legal and evangelical -- Their distinct natures -- The distinction mentioned derogatory to the merit of Christ -- More in it ascribed unto ourselves than unto the blood of Christ, in our justification -- The vanity of disputations to this purpose -- All true justification overthrown by this distinction -- No countenance given unto this justification in the Scripture -- The second justification not intended by the apostle James -- Evil of arbitrary distinctions -- Our first justification so described in the Scripture as to leave no room for a second -- Of the continuation of our justification; whether it depend on faith alone, or our personal righteousness, inquired -- Justification at once completed, in all the causes and effects of it, proved at large -- Believers, upon their justification, obliged unto perfect obedience -- The commanding power of the law constitutes the nature of sin in them who are not obnoxious unto its curse -- Future sins, in what sense remitted at our first justification -- The continuation of actual pardon, and thereby of a justified estate; on what it does depend -- Continuation of justifications the act of God; whereon it depends in that sense -- On our part, it depends on faith alone -- Nothing required hereunto but the application of righteousness imputed -- The continuation of our justification is before God -- That whereon the continuation of our justification depends, pleadable before God -- This not our personal obedience, proved: -- 1. By the experience of all believers -- 2. Testimonies of Scripture -- 3. Examples -- The distinction mentioned rejected
CHAPTER 6
-- Final judgment, and its respect unto justification Evangelical personal righteousness; the nature and use of it -- Whether there be an angelical justification on our evangelical righteousness, inquired into -- How this is by some affirmed and applauded -- Evangelical personal righteousness asserted as the condition of our righteousness, or the pardon of sin -- Opinion of the Socinians -- Personal righteousness required in the gospel -- Believers hence denominated righteous -- Not with respect unto righteousness habitual, but actual only -- Inherent righteousness the same with sanctification, or holiness -- In what sense we may be said to be justified by inherent righteousness -- No evangelical justification on our personal righteousness -- The imputation of the righteousness of Christ does not depend thereon -- None have this righteousness, but they are antecedently justified -- A charge before God, in all justification before God -- The instrument of this charge, the law or the gospel -- From neither of them can we be justified by this personal righteousness -- The justification pretended needless and useless -- It has not the nature of any justification mentioned in the Scripture, but is contrary to all that is so called -- Other arguments to the same purpose -- Sentential justification at the last day -- Nature of the last judgment -- Who shall be then justified -- A declaration of righteousness, and an actual admission into glory, the whole of justification at the last day -- The argument that we are justified in this life in the same manner, and on the same grounds, as we shall be judged at the last
7
day, that judgment being according unto works, answered; and the impertinency of it declared
CHAPTER 7
Imputation, and the nature of it -- The first express record of justification determines it to be by imputation, <011506>Genesis 15:6 -- Reasons of it -- The doctrine of imputation cleared by Paul; the occasion of it -- Maligned and opposed by many -- Weight of the doctrine concerning imputation of righteousness, on all hands acknowledged -- Judgment of the Reformed churches herein, particularly of the church of England -- By whom opposed, and on what grounds -- Signification of the word -- Difference between "reputare" and "imputare" -- Imputation of two kinds: -- 1. Of what was ours antecedently unto that imputation, whether good or evil -- Instances in both kinds -- Nature of this imputation -- The thing imputed by it, imputed for what it is, and nothing else. -- 2. Of what is not ours antecedently unto that imputation, but is made so by it -- General nature of this imputation -- Not judging of others to have done what they have not done -- Several distinct grounds and reasons of this imputation: -- 1. "Ex justitia"; -- (1.) "Propter relationem foederalem;" -- (2.) "Propter relationem naturalem;" -- 2. "Ex voluntaria sponsione" -- Instances, Philemon on18; <014309>Genesis 43:9 -- Voluntary sponsion, the ground of the imputation of sin to Christ. -- 3. "Ex injuria", <110121>1 Kings 1:21. -- 4. "Ex mera gratia," Romans 4 -- Difference between the imputation of any works of ours, and of the righteousness of God -- Imputation of inherent righteousness is "ex justitia" -- Inconsistency of it with that which is "ex mera gratia," Romans 4 -- Agreement of both kinds of imputation -- The true nature of the imputation of righteousness unto justification explained -- Imputation of the righteousness of Christ -- The thing itself imputed, not the effect of it; proved against the Socinians
CHAPTER 8
Imputation of sin unto Christ -- Testimonies of the ancients unto that purpose -- Christ and the church one mystical person -- Mistakes about that state and relation -- Grounds and reasons of the union that is the foundation of this imputation -- Christ the surety of the new covenant; in what sense, unto what ends -- <580722>Hebrews 7:22, opened -- Mistakes about the causes and ends of the death of Christ -- The new covenant, in what sense alone procured and purchased thereby -- Inquiry whether the guilt of our sins was imputed unto Christ -- The meaning of the words, "guilt," and "guilty" -- The distinction of "reatus culpae", and "reatus poenae", examined -- Act of God in the imputation of the guilt of our sins unto Christ -- Objections against it answered -- The truth confirmed
CHAPTER 9
Principal controversies about justification: -- 1. Concerning the nature of justification, stated -- 2. Of the formal cause of it -- 3. Of the way whereby we are made partakers of the benefits of the mediation of Christ -- What intended by the formal cause of justification, declared -- The righteousness on the account whereof believers are justified before God alone, inquired after under these terms -- This the righteousness of Christ, imputed unto them -- Occasions of exceptions and objections against this doctrine -- General objections examined -- Imputation of the righteousness of Christ consistent with the free pardon of sin, and with the necessity of evangelical repentance -- Method of God's grace in our justification -- Necessity of faith unto justification, on supposition of the imputation of the righteousness of Christ -- Grounds of that necessity -- Other objections, arising mostly from mistakes of the truth, asserted, discussed, and answered
8
CHAPTER 10
Arguments for justification by the imputation of the righteousness of Christ -- Our own personal righteousness not that on the account whereof we are justified in the sight of God -- Disclaimed in the Scriptures, as to any such end -- The truth and reality of it granted -- Manifold imperfection accompanying it, rendering it unmeet to be a righteousness unto the justification of life
CHAPTER 14
What is intended by "the law," and the "works" of it, in the epistles of Paul -- All works whatever are expressly excluded from any interest in our justification before God -- What intended by the works of the law -- Not those of the ceremonial law only -- Not perfect works only, as required by the law of our creation -- Not the outward works of the law, performed without a principle of faith -- Not works of the Jewish law -- Not works with a conceit of merit -- Not works only wrought before believing, in the strength of our own wills -- Works excluded absolutely from our justification, without respect unto a distinction of a first and second justification -- The true sense of the law in the apostolical assertion that none are justified by the works thereof -- What the Jews understood by the law -- Distribution of the law under the Old Testament -- The whole law a perfect rule of all inherent moral or spiritual obedience -- What are the works of the law, declared from the Scripture, and the argument thereby confirmed -- The nature of justifying faith farther declared
Of faith alone
CHAPTER 15
CHAPTER 16
Testimonies of Scripture confirming the doctrine of justification by the imputation of the righteousness of Christ -- <242306>Jeremiah 23:6, explained and indicated
CHAPTER 17
Testimonies out of the evangelists considered -- Design of our Savior's sermon on the mount -- The purity and penalty of the law vindicated by him -- Arguments from thence -- <421809>Luke 18:9-14, the parable of the Pharisee and publican explained and applied to the present argument -- Testimonies out of the gospel by John, chap. 1:12; 3:14-18, etc.
CHAPTER 18
Testimonies out of the Epistles of Paul the apostle -- His design in the fifth chapter to the Romans -- That design explained at large, and applied to the present argument -- Chap. 3:24-26 explained, and the true sense of the words vindicated -- The causes of justification enumerated -- Apostolical inference from the consideration of them -- Chap. 4, design of the disputation of the apostle therein Analysis of his discourse -- Verses 4, 5, particularly insisted on; their true sense vindicated -- What works excluded from the justification of Abraham -- Who it is that works not -- In what sense the ungodly are justified -- All men ungodly antecedently unto their justification -- Faith alone the means of justification on our part -- Faith itself, absolutely considered, not the righteousness that is imputed unto us -- Proved by sundry arguments
9
Romans 5:l2-21 -- Boasting excluded in ourselves, asserted in God -- The design and sum of the apostle's argument -- Objection of Socinus removed -- Comparison between the two Adams, and those that derive from them -- Sin entered into the world -- What sin intended -- Death, what it comprises, what intended by it -- The sense of these words, "inasmuch," or, "in whom all have sinned," cleared and vindicated -- The various oppositions used by the apostle in this discourse: principally between sin or the fall, and the free gift; between the disobedience of the one, and the obedience of another; judgment on the one hand, and justification unto life on the other -- The whole context at large explained, and the argument for justification by the imputation of the righteousness of Christ, fully confirmed
<451003>Romans 10:3, 4, explained and insisted on to the same purpose <460130>1 Corinthians 1:30 -- Christ, how of God made righteousness unto us -- Answer of Bellarmine unto this testimony removed -- That of Socinus disproved -- True sense of the words evinced
<470521>2 Corinthians 5:21 -- In what sense Christ knew no sin -- Emphasis in that expression -- How he was made sin for us -- By the imputation of sin unto him -- Mistakes of some about this expression -- Sense of the ancients -- Exception of Bellarmine unto this testimony answered, with other reasonings of his to the same purpose -- The exceptions of others also removed
<480216>Galatians 2:16 <490208>Ephesians 2:8-10 -- Evidence of this testimony -- Design of the apostle from the beginning of the chapter -- Method of the apostle in the declaration of the grace of God -- Grace alone the cause of deliverance from a state of sin -- Things to be observed in the assignation of the causes of spiritual deliverances -- Grace, how magnified by him -- Force of the argument and evidence from thence -- State of the case here proposed by the apostle -- General determination of it, "By grace are ye saved" -- What is it to be saved, inquired into -- The same as to be justified, but not exclusively -- The causes of our justification declared positively and negatively -- The whole secured unto the grace of God by Christ, and our interest therein through faith alone -- Works excluded -- What works? -- Not works of the law of Moses -- Not works antecedent unto believing -- Works of true believers -- Not only in opposition to the grace of God, but to faith in us -- Argument from those words -- Reason whereon this exclusion of works is founded -- To exclude boasting on our part -- Boasting, wherein it consists -- Inseparable from the interest of works in justification -- Danger of it -- Confirmation of this reason, obviating an objection -- The objection stated -- If we be not justified by works, of what use are they? answered
<500308>Philippians 3:8, 9 -- Heads of argument from this testimony -- Design of the context -- Righteousness the foundation of acceptance with God -- A twofold righteousness considered by the apostle -- Opposite unto one another, as unto the especial and inquired after -- Which of these he adhered unto, his own righteousness, or the righteousness of God; declared by the apostle with vehemency of speech -- Reasons of his earnestness herein -- The turning point whereon he left Judaism -- The opposition made unto this doctrine by the Jews -- The weight of the doctrine, and unwillingness of men to receive it -- His own sense of sin and grace -- Peculiar expressions used in this place, for the reasons mentioned, concerning Christ; concerning all things that are our own -- The choice to be made on the case stated, whether we will adhere unto our own righteousness, or that of Christ's, which are inconsistent as to the end of justification -- Argument from this place -- Exceptions unto this testimony, and argument from thence, removed -- Our personal righteousness inherent, the same with respect unto the law and gospel -- External righteousness only required by the law, an impious imagination -- Works wrought before faith only rejected --
10
The exception removed -- Righteousness before conversion, not intended by the apostle
CHAPTER 19
Objections against the doctrine of justification by the imputation of the righteousness of Christ -- Nature of these objections -- Difficulty in discerning aright the sense of some men in this argument -- Justification by works, the end of all declension from the righteousness of Christ -- Objections against this doctrine derived from a supposition thereof alone -- First principal objection: Imputed righteousness overthrows the necessity of a holy life -- This objection, as managed by them of the church of Rome, an open calumny -- How insisted on by some among ourselves -- Socinus' fierceness in this charge -- His foul dishonesty therein -- False charges on men's opinions making way for the rash condemnation of their persons -- Iniquity of such censures -- The objection rightly stated -- Sufficiently answered in the previous discourses about the nature of faith, and force of the moral law -- The nature and necessity of evangelical holiness elsewhere pleaded -- Particular answers unto this objection -- All who profess this doctrine do not exemplify it in their lives -- The most holy truths have been abused -- None by whom this doctrine is now denied exceeds them in holiness by whom it is formerly professed, and the power of it attested -- The contrary doctrine not successful in the reformation of the lives of men -- The best way to determine this difference -- The one objection managed against the doctrine of the apostle in his own days -- Efficacious prejudices against this doctrine in the minds of men -- The whole doctrine of the apostle liable to be abused -- Answer of the apostle unto this objection -- He never once attempts to answer it by declaring the necessity of personal righteousness, or good works, unto justification before God -- He confines the cogency of evangelical motives unto obedience only unto believers -- Grounds of evangelical holiness asserted by him, in compliance with his doctrine of justification: -- 1 Divine ordination -- Exceptions unto this ground removed -- 2. Answer of the apostle vindicated -- The obligation of the law unto obedience -- Nature of it, and consistency with grace -- This answer of the apostle vindicated -- Heads of other principles that might be pleaded to the same purpose
CHAPTER 20
Seeming difference, no real contradiction, between the apostles Paul and James, concerning justification -- This granted by all -- Reasons of the seeming difference -- The best rule of the interpretation of places of Scripture wherein there is an appearing repugnancy -- The doctrine of justification according unto that rule principally to be learned from the writings of Paul -- The reasons of his fullness and accuracy in the teaching of that doctrine -- The importance of the truth; the opposition made unto it, and abuse of it -- The design of the apostle James -- Exceptions of some against the writings of St. Paul, scandalous and unreasonable -- Not, in this matter, to be interpreted by the passage in James insisted on, chap. 2. -- That there is no repugnancy between the doctrine of the two apostles demonstrated -- Heads and grounds of the demonstration -- Their scope, design, and end, not the same -- That of Paul; the only case stated and determined by him -- The design of the apostle James; the case proposed by him quite of another nature -- The occasion of the case proposed and stated by him -- No appearance of difference between the apostles, because of the several cases they speak unto -- Not the same faith intended by them -- Description of the faith spoken of by the one, and the other -- Bellarmine's arguments to prove true justifying faith to be intended by James, answered -- Justification not treated of by the apostles in the same manner, nor used in the same sense, nor to the same end -- The one treats of justification, as unto its nature and causes; the other, as unto its signs and evidence -- Proved by the instances insisted on -- How the Scripture was fulfilled, that Abraham believed in God, and it was
11 counted unto him for righteousness, when he offered his son on the altar -- Works the same, and of the same kind, in both the apostles -- Observations on the discourse of James -- No conjunction made by him between faith nor works in our justification, but an opposition -- No distinction of a first and second justification in him -- Justification ascribed by him wholly unto works -- In what sense -- Does not determine how a sinner may be justified before God; but how a professor may evidence himself so
to be -- The context opened from verse 14, to the end of the chapter
EVIDENCES OF THE FAITH OF GOD'S ELECT
I How does saving faith approve of this way? On what accounts, and unto what ends?
II The second evidence of the faith of God's elect
III The third evidence of the faith of God's elect
IV The fourth evidence of the faith of God's elect
12
THE DOCTRINE OF JUSTIFICATION BY FAITH,
THROUGH THE IMPUTATION OF THE RIGHTEOUSNESS OF CHRIST;
EXPLAINED, CONFIRMED, AND VINDICATED
BY
JOHN OWEN
Search the Scriptures -- <430529>John 5:29
13
PREFATORY NOTE
There is a pregnant and striking passage in one of the charges of Bishop Horsley, which may be said to embody the substance and intimate the scope of the following work on justification, -- a work which has been esteemed one of the best productions of Dr. Owen. "That man is justified," says Horsley, "by faith, without the works of the law, was the uniform doctrine of our first Reformers. It is a far more ancient doctrine, -- it was the doctrine of the whole college of apostles; it is more ancient still, -- it was the doctrine of the prophets; it is older than the prophets, -- it was the religion of the patriarchs; and no one who has the least acquaintance with the writings of the first Reformers will impute to them, more than to the patriarchs, the prophets, or apostles, the absurd opinion, that any man leading an impenitent, wicked life, will finally, upon the mere pretense of faith (and faith connected with an impenitent life must always be a mere pretense), obtain admission into heaven."
Dr Owen, in the "general considerations" with which he opens the discussion of this momentous subject, shows that the doctrine of justification by faith was clearly declared in the teaching of the ancient church. Among other testimonies, he adduces the remarkable extract from the epistle to Diognetus, which, though commonly printed among the works of Justin Martyr, has been attributed by Tillemont to some author in the first century. Augustine, in his contest with Pelagian error, powerfully advocated the doctrines of grace. That he clearly apprehended the nature of justification by grace appears from the principle so tersely enunciated by him, "Opera bona non faciunt justum, sed justificatus facit bona opera." The controversy, however in which he was the great champion of orthodox opinions, turned mainly upon the renovation of the heart by a divine and supernatural influence; not so directly on the change of state effected by justifying grace. It was the clear apprehension and firm grasp of this doctrine which ultimately emancipated Luther from the thralldom of Romish error, and he clung to it with a zeal proportioned to his conviction of the benefit which his own soul had derived from it. He restored it to its true place and bearings in the Christian system, and, in emphatic expression of its importance, pronounced it "Articulus stantis
14
aut cadentis ecclesiae." It had to encounter, accordingly, strong opposition from all who were hostile to the theology of the Reformation. Both Socinus and Bellarmine wrote against it, -- the former discussing the question in connection with his general argument against orthodox views on the subject of the person and work of Christ; the latter devoting a separate treatise expressly to the refutation of the doctrine of the Reformed churches regarding justification. Several Roman Catholic authors followed in his wake, to whom Dr. Owen alludes in different parts of his work. The ability with which Bellarmine conducted his argument cannot be questioned; though sometimes, in meeting difficulties and disposing of objections to his views from Scripture, he evinces an unscrupulous audacity of statement. His work still continues, perhaps the ablest and most systematic attempt to overthrow the doctrine of justification by faith. In supplying an antidote to the subtle disquisitions of the Romish divine, Dr. Owen is in reality vindicating that doctrine at all the points where the acumen of his antagonist had conceived it liable to be assailed with any hope of success.
To counteract the tendency of the religious mind when it proceeded in the direction of Arminianism, Calvinistic divines, naturally engrossed with the points in dispute, dwelt greatly on the workings of efficacious grace in election, regeneration, and conversion, if not to the exclusion of the free offer of the gospel, at least so as to cast somewhat into the shade the free justification offered in it. The Antinomianism which arose during the time of the Commonwealth has been accounted the reaction from this defect. Under these circumstances, the attention of theologians was again drawn to the doctrine of justification. Dissent could not, in those times, afford to be weakened by divisions; and partly under the influence of his own pacific dispositions, and partly to accomplish a public service to the cause of religion, Baxter made an attempt to reconcile the parties at variance, and to soothe into unity the British churches. Rightly conceiving that the essence of the question lay in the nature of justification, he published in 1649 his "Aphorisms on Justification," in opposition to the Antinomian tendencies of the day, and yet designed to accommodate the prevailing differences; on terms, however, that were held to compromise the gratuitous character of justification. He had unconsciously, by a recoil common in every attempt to reconcile essentially antagonistic principles,
15
made a transition from the ground of justification by faith, to views clearly opposed to it. Though his mind was the victim of a false theory, his heart was practically right; and he subsequently modified and amended his views. But to his "Aphorisms" Bishop Barlow traces the first departure from the received doctrine of the Reformed churches on the subject of justification. In 1669, Bishop Bull published his "Apostolical Harmony," with the view of reconciling the apostles Paul and James. There is no ambiguity in regard to his views as to the ground of a sinner's acceptance with God. According to Bull "faith denotes the whole condition of the gospel covenant; that is, comprehends in one word all the works of Christian piety." It is the just remark of Bickersteth, that "under the cover of justification by faith, this is in reality justification by works." A host of opponents sprung up in reply to Baxter and Bull; but they were not left without help in maintaining their position. In support of Baxter, Sir Charles Wolsley, a baronet of some reputation, who had been a member of Cromwell's Council of State, and who sat in several parliaments after the Restoration, published, in 1667, his "Justification Evangelical." In a letter to Mr. Humfrey, author of the "Peaceable Disquisition", published subsequently to Owen's work and partly in refutation of it, Sir Charles, referring to Dr. Owen, remarks, "I suppose you know his book of Justification was written particularly against mine." There is reason to believe that Owen had a wider object in view than the refutation of any particular treatise. In the preface to his great work, which appeared in 1677, he assures the reader that, whatever contests prevailed on the subject of justification, it was his design to mingle in no personal controversy with any author of the day. Not that his seasonings had no bearing on the pending disputes, for, from the brief review we have submitted of the history of this discussion, it is clear that, with all its other excellencies, the work was eminently seasonable and much needed; but he seems to have been under a conviction, that in refuting specially Socinus and Bellarmine, he was in effect disposing of the most formidable objections ever urged against the doctrine of justification by grace, while he avoided the impleasantness of personal collision with the Christian men of his own times whose views might seem to him deeply erroneous on the point; and the very coincidence of these views, both in principle and tendency, with Socinian and Popish heresies, would suggest to his readers, if not a conclusive argument against them, at least a good reason why they
16
should be carefully examined before they were embraced. His work, therefore, is not a Meager and ephemeral contribution to the controversy as it prevailed in his day, and under an aspect in which it may never again be revived. It is a formal review of the whole amount of truth revealed to us in regard to the justification of the sinner before God; and, if the scope of the treatise is considered, the author cannot be blamed for prolixity in the treatment of a theme so wide. On his own side of the question, it is still the most complete discussion in one language of the important doctrine to which it relates. Exception has been taken to the abstruse definitions and distinctions which he introduces. He had obviously no intention to offend in this way; for, at the close of chap. 14, he makes a quaint protest against the admission of "exotic learning," "philosophical notions," and "arbitrary distinctions," into the exposition of spiritual truth. In the refutation of complicated error, there is sometimes a necessity to track it through various sinuosities; but, in the main, the treatise is written in a spirit which proves how directly the author was resting on divine truth as the basis of his own faith and hope, and how warily he strove and watched that his mind might not "be corrupted from the simplicity that is in Christ".
"A curious fact", says Mr. Orme, "respecting this book, is mentioned in the Life of Mr. Joseph Williams, of Kidderminster: --'At last, the time of his (Mr Grimshawe's, an active clergyman of the Church of England) deliverance came. At the house of one of his friends he lays his hand on a book, and opens it, with his face towards a pewter shelf. Instantly his face is saluted with an uncommon flash of heat. He turns to the title-page, and finds it to be Dr. Owen on Justification. Immediately he is surprised with such another flash. He borrows the book, studies it, is led into God's method of justifying the ungodly, has a new heart given unto him; and now, behold, he prays!' Whether these flashes were electrical or galvanic, as Southey in his Life of Wesley supposes, it deserves to be noticed, that it was not the flash but the book which converted Grimshawe. The occurrence which turned his attention to it, is of importance merely as the second cause, which, under the mysterious direction of Providence, led to a blessed result."
Analysis. -- The causes, object, nature, and use of faith are successively considered, chap. 1-3. The nature of justification is next discussed; --
17
first, under an inquiry into the meaning of the different terms commonly employed regarding it; and, secondly, by a statement of the juridical and forensic aspect under which it is represented in Scripture, 4. The theory of a twofold justification, as asserted by the Church of Rome, and another error which ascribes the initial justification of the sinner to faith, but the continuance of his state as justified to his own personal righteousness, are examined, and proved untenable, 5. Several arguments are urged in disproof of a third erroneous theory, broached and supported by Socinians, that justification depends upon evangelical righteousness as the condition on which the righteousness of Christ is imputed, 6. A general statement follows of the nature of imputation, and of the grounds on which imputation proceeds, 7. A full discussion ensues of the doctrine that sin is imputed to Christ, grounded upon the mystical union between Christ and the church, the suretiship of the former in behalf of the church, and the provisions of the new covenant, 8. The chief controversies in regard to justification are arranged and classified, and the author fixes on the point relating to the formal cause of justification as the main theme of the subsequent reasonings, 9.
At this stage, the second division of the treatise may be held to begin, -- the previous disquisitions being more of a preliminary character. The scope of what follows is to prove that the sinner is justified, through faith, by the imputed righteousness of Christ. This part of the work embraces four divisions; -- general arguments for the doctrine affirmed; testimonies from Scripture in support of it; the refutation of objections to it; and the reconciliation of the passages in the Epistles of Paul and James which have appeared to some to be inconsistent.
Under the head of "general arguments", he rebuts briefly the general objections to imputation, and contends for the imputation of Christ's righteousness as the ground of justification; -- first, from the insufficiency of our own righteousness, or, in other words, from the condition of guilt in which all men are by nature involved, 10; secondly, from the nature of the obedience required unto justification, according to the eternal obligation of the divine law, 11; and, as a subsidiary and collateral consideration, from the necessity which existed that the precept of the law should be fulfilled as well as that atonement should be rendered for the violation of it, -- in short, from the active as well as the passive righteousness of Christ; and
18
here the three objections of Socinius, that such an imputation of Christ's obedience is impossible, useless, and pernicious, receive s detailed confutation, 12; thirdly, from the difference between the two covenants, 13; and fourthly, from the express terms in which all works see excluded from justification in Scripture, 14; while faith is exhibited in the gospel as the sole instrument by which we are interested in the righteousness of Christ, 15. The "testimony of Scripture" is then adduced at great length, -- passages being quoted and commented on from the prophets, 16; from the evangelists, 17; and from the epistles of Paul, 18. The "objections" to the doctrine of justification are reviewed, and the chief objection, -- namely, that the doctrine overthrows the necessity of holiness and subverts moral obligation, -- is repelled by a variety of arguments, 19. Lastly, the concluding chapter is devoted to an explanation of the passages in Paul and James which are alleged to be at variance but which are proved to be in perfect harmony, 20. -- Ed.
19
TO THE READER
I shall not need to detain the reader with an account of the nature and moment of that doctrine which is the entire subject of the ensuing discourse; far although sunder persons, even among ourselves, have various apprehensions concerning it, yet that the knowledge of the truth therein is of the highest importance unto the souls of men is on all hands agreed unto. Nor, indeed, is it possible that any man who knows himself to be a sinner, and obnoxious thereon to the judgment of God, but he must desire to have some knowledge of it, as that alone whereby the way of delivery from the evil state and condition wherein he finds himself is revealed. There are, I confess, multitudes in the world who, although they cannot avoid some general convictions of sin, as also of the consequent of it, yet do fortify their minds against a practical admission of such conclusions as, in a just consideration of things, do necessarily and unavoidably ensue thereon. Such persons, wilfully deluding themselves with vain hopes and imaginations, do never once seriously inquire by what way or means they may obtain peace with God and acceptance before him, which, in comparison of the present enjoyment of the pleasures of sin, they value not at all. And it is in vain to recommend the doctrine of justification unto them who neither desire nor endeavor to be justified. But where any persons are really made sensible of their apostasy from God, of the evil of their natures and lives, with the dreadful consequences that attend thereon, in the wrath of God and eternal punishment due unto sin, they cannot well judge themselves more concerned in any thing than in the knowledge of that divine way whereby they may be delivered from this condition. And the minds of such persons stand in no need of arguments to satisfy them in the importance of this doctrine; their own concernment in it is sufficient to that purpose. And I shall assure them that, in the handling of it, from first to last, I have had no other design but only to inquire diligently into the divine revelation of that way, and those means, with the causes of them, whereby the conscience of a distressed sinner may attain assured peace with God through our Lord Jesus Christ. I lay more weight on the steady direction of one soul in this inquiry, than on disappointing the objections of twenty wrangling or fiery disputers. The question, therefore, unto this purpose being stated, as the reader will find
20
in the beginning of our discourse, although it were necessary to spend some time in the explication of the doctrine itself, and terms wherein it is usually taught, get the main weight of the whole lies in the interpretation of scripture testimonies, with the application of them unto the experience of them who do believe, and the state of them who seek after salvation by Jesus Christ. There are, therefore, some few things that I would desire the reader to take notice of, that he may receive benefit by the ensuing discourse; at least, if it be not his own fault, be freed from prejudices against it, or a vain opposition unto it.
1. Although there are at present various contests about the doctrine of justification, and may books published in the way of controversy about it, yet this discourse was written with no design to contend with or contradict any, of what sort or opinion soever. Some few passages which seem of that tendency are, indeed, occasionally inserted; but they are such as every candid reader will judge to have been necessary. I have ascribed no opinion unto any particular person, -- much less wrested the words of any, reflected on their persons, censured their abilities, taken advantage of presumed prejudices against them, represented their opinions in the deformed reflections of strained consequences, fancied intended notions, which their words do not express, nor, candidly interpreted, give any countenance unto, -- or endeavored the vain pleasure of seeming success in opposition unto them; which, with the like effects of weakness of mind and disorder of affections, are the animating principles of many late controversial writings. To declare and vindicate the truth, unto the instruction and edification of such as love it in sincerity, to extricate their minds from those difficulties (in this particular instance) which some endeavor to cast on all gospel mysteries, to direct the consciences of them that inquire after abiding peace with God, and to establish the minds of them that do believe, are the things I have aimed at; and an endeavor unto this end, considering all circumstances, that station which God has been pleased graciously to give me in the church, has made necessary unto me.
2. I have written nothing but what I believe to be true, and useful unto the promotion of gospel obedience. The reader may not here expect an extraction of other men's notions, or a collection and improvement of their arguments, either by artificial seasonings or ornament of style and language; but a naked inquiry into the nature of the things treated on, as
21
revealed in the Scripture, and as evidencing themselves in their power and efficacy on the minds of them that do believe. It is the practical direction of the consciences of men, in their application unto God by Jesus Christ for deliverance from the curse due unto the apostate state, and peace with him, with the influence of the way thereof unto universal gospel obedience, that is alone to be designed in the handling of this doctrine. And, therefore, unto him that would treat of it in a due manner, it is required that he weigh every thing he asserts in his own mind and experience, and not dare to propose that unto others which he does not abide by himself, in the most intimate recesses of his mind, under his nearest approaches unto God, in his surprisals with dangers, in deep afflictions, in his preparations for death, and most humble contemplations of the infinite distance between God and him. Other notions and disputations about the doctrine of justification, not seasoned with these ingredients, however condited unto the palate of some by skill and language, are insipid and useless, immediately degenerating into an unprofitable strife of words.
3. I know that the doctrine here pleaded for is charged by many with an unfriendly aspect towards the necessity of personal holiness, good works, and all gospel obedience in general, yea, utterly to take it away. So it was at the first clear revelation of it by the apostle Paul, as he frequently declares. But it is sufficiently evinced by him to be the chief principle of, and motive unto, all that obedience which is accepted with God through Jesus Christ, as we shall manifest afterwards. However, it is acknowledged that the objective grace of the gospel, in the doctrine of it, is liable to abuse, where there is nothing of the subjective grace of it in the hearts of men; and the ways of its influence into the life of God are uncouth unto the seasonings of carnal minds. So was it charged by the Papists, at the first Reformation, and continues yet so to be. Yet, as it gave the first occasion unto the Reformation itself, so was it that whereby the souls of men, being set at liberty from their bondage unto innumerable superstitious fears and observances, utterly inconsistent with true gospel obedience, and directed into the ways of peace with God through Jesus Christ, were made fruitful in real holiness, and to abound in all those blessed effects of the life of God which were never found among their adversaries. The same charge as afterwards renewed by the Socinians, and
22
continues still to be managed by them. But I suppose wise and impartial men will not lay much weight on their accusations, until they have manifested the efficacy of their contrary persuasion by better effects and fruits than yet they have done. What sort of men they were who first coined that system of religion which they adhere unto, one who knew them well enough, find sufficiently inclined unto their Antitrinitarian opinions, declares in one of the queries that he proposed unto Socinus himself and his followers. "If this," says he, "be the truth which you contend for, whence comes it to pass that is declared only by persons `nulla pietatis commendatione, nulla laudato prioris vitae exemplo commendatos; imo ut prerumque videmus, per vagabundos, et contentionum zeli carnalis plenos homines, alios ex castris, aulis, graneis, prolatam esse. Scrupuli ab excellenti viro propositi, inter oper. Socin.'" The fiercest charges of such men against any doctrines they oppose as inconsistent with the necessary motives unto godliness, are a recommendation of it unto the minds of considerative men. And there cannot be a more effectual engine plied for the ruin of religion, than for men to declaim against the doctrine of justification by faith alone, and other truths concerning the grace of our Lord Jesus Christ, as those which overthrow the necessity of moral duties, good works, and gospel obedience; whilst, under the conduct of the opinions which they embrace in opposition unto them, they give not the least evidence of the power of the truth or grace of the gospel upon their own hearts, or in their lives. Whereas, therefore, the whole gospel is the truth which is after godliness, declaring and exhibiting that grace of God which teaches us "to deny all ungodliness and worldly lusts, and that we should live soberly, and righteously, and godly in this world;" we being fallen into those times wherein, under great and fierce contests about notions, opinions, and practices in religion, there is a horrible decay in true gospel purity and holiness of life amongst the generality of men, I shall readily grant that, keeping a due regard unto the only standard of truth, a secondary trial of doctrines proposed and contended for may and ought to be made, by the ways, lives, walkings, and conversations of them by whom they are received and professed. And although it is acknowledged that the doctrine pleaded in the ensuing discourse be liable to be abused, yea, turned into licentiousness, by men of corrupt minds, through the prevalence of vicious habits in them (as is the whole doctrine of the grace of God by Jesus
23
Christ); and although the way and means of its efficacy and influence into universal obedience unto God, in righteousness and true holiness, be not discernible without some beam of spiritual light, nor will give an experience of their power unto the minds of men utterly destitute of a principle of spiritual life; yet, if it cannot preserve its station in the church by this rule, of its useful tendency unto the promotion of godliness, and its necessity thereunto, in all them by whom it is really believed and received in its proper light and power, and that in the experience of former and present times, I shall be content that it be exploded.
4. Finding that not a few have esteemed it compliant with their interest to publish exceptions against some few leaves which, in the handling of a subject of another nature, I occasionally wrote many years ago on this subject, I am not without apprehensions, that either the same persons or others of a like temper and principles, may attempt an opposition unto what is here expressly tendered thereon. On supposition of such an attempt, I shall, in one word, let the authors of it know wherein alone I shall be concerned. For, if they shall make it their business to cavil at expressions, to wrest my words, wire-draw inferences and conclusions from them not expressly owned by me, -- to revile my person, to catch at advantages in any occasional passages, or other unessential parts of the discourse, -- laboring for an appearance of success and reputation to themselves thereby, without a due attendance unto Christian moderation, candor, and ingenuity, -- I shall take no more notice of what they say or write than I would do of the greatest impertinencies that can be reported in this world. The same I say concerning oppositions of the like nature unto another writings of mine, -- a work which, as I hear, some are at present engaged in. I have somewhat else to do than to cast away any part of the small remainder of my life in that kind of controversial writings which good men bewail, and wise men deride. Whereas, therefore, the principal design of this discourse is to state the doctrine of justification from the Scripture, and to confirm it by the testimonies thereof, I shall not esteem it spoken against, unless our exposition of Scripture testimonies, and the application of them unto the present argument, be disproved by just rules of interpretation, and another sense of them be evinced. All other things which I conceive necessary to be spoken unto, in order unto the right understanding and due improvement of the truth pleaded for, are
24
comprised and declared in the ensuing general discourses to that purpose. These few things I thought meet to mind the reader of.
J.O. From my study, May the 30th, 1677.
25
GENERAL CONSIDERATIONS,
PREVIOUSLY NECESSARY UNTO THE EXPLANATION OF THE DOCTRINE OF JUSTIFICATION
That we may treat of the doctrine of justification usefully unto its proper ends, which are the glory of God in Christ, with the peace and furtherance of the obedience of believers, some things are previously to be considered, which we must have respect unto in the whole process of our discourse. And, among others that might be insisted on to the same purpose, these that ensue are not to be omitted: --
1. The first inquiry in this matter, in a way of duty, is after the proper relief of the conscience of a sinner pressed and perplexed with a sense of the guilt of sin. For justification is the way and means whereby such a person does obtain acceptance before God, with a right and title unto a heavenly inheritance. And nothing is pleadable in this cause but what a man would speak unto his own conscience in that state, or unto the conscience of another, when he is anxious under that inquiry. Wherefore, the person under consideration (that is, who is to be justified) is one who, in himself, is ajsezh>v, <450405>Romans 4:5, -- "ungodly;" and thereon uJpod> ikov tw~| Qew~|, chap. 3:19, -- "guilty before God;" that is, obnoxious, subject, liable, tw|~ dikaiw>mati tou~ Qeou~, chap. <450132>1:32, -- to the righteous sentential judgment of God, that "he who committeth sin," who is any way guilty of it, is "worthy of death." Hereupon such a person finds himself kata>ran, <480310>Galatians 3:10, -- under "the curse," and "the wrath of God" therein abiding on him," <430318>John 3:18, 36. In this condition he is anj apolog> htov, -- without plea, without excuse, by any thing in and from himself, for his own relief; his "mouth is stopped," <450319>Romans 3:19. For he is, in the judgment of God, declared in the Scripture, sugkekleisme>nov aJmarti>an, <480322>Galatians 3:22, -- every way "shut up under sin" and all the consequents of it. Many evils in this condition are men subject unto, which may be reduced unto those two of our first parents, wherein they were represented. For, first, they thought foolishly to hide themselves from God; and then, more foolishly, would have charged him as the cause of their sin. And such, naturally, are the
26
thoughts of men under their convictions. But whoever is the subject of the justification inquired after, is, by various means, brought into his apprehensions who cried, "Sirs, what must I do to be saved?"
2. With respect unto this state and condition of men, or men in this state and condition, the inquiry is, "What that is upon the account whereof God pardons all their sins, receives them into his favor, declares or pronounces them righteous and acquitted from all guilt, removes the curse, and turns away all his wrath from them, giving them right and title unto a blessed, immortality or life eternal?" This is that alone wherein the consciences of sinners in this estate are concerned. Nor do they inquire after any thing, but what they may have to oppose unto or answer the justice of God in the commands and curse of the law, and what they may retake themselves unto for the obtaining of acceptance with him unto life and salvation.
That the apostle does thus, and no otherwise, state this whole matter, and, in an answer unto this inquiry, declare the nature of justification and all the causes of it, in the third and fourth chapters of the Epistle to the Romans, and elsewhere, shall be afterwards declared and proved. And we shall also manifest, that the apostle James, in the second chapter of his epistle, does not speak unto this inquiry, nor give an answer unto it; but it is of justification in another sense, and to another purpose, whereof he treats. And whereas we cannot either safely or usefully treat of this doctrine, but with respect unto the same ends for which it is declared, and whereunto it is applied in the Scripture, we should not, by any pretenses, be turned aside from attending unto this case and its resolution, in all our discourses on this subject; for it is the direction, satisfaction, and peace of the consciences of men, and not the curiosity of notions or subtlety of disputations, which it is our duty to design. And, therefore, I shall, as much as I possibly may, avoid all these philosophical terms and distinctions wherewith this evangelical doctrine has been perplexed rather than illustrated; for more weight is to be put on the steady guidance of the mind and conscience of one believer, really exercised about the foundation of his peace and acceptance with God, than on the confutation of ten wrangling disputers.
3. Now the inquiry, on what account, or for what cause and reason, a man may be so acquitted or discharged of sin, and accepted with God, as before
27
declared, does necessarily issue in this: -- "Whether it be any thing in ourselves, as our faith and repentance, thee renovation of our natures, inherent habits of grace, and actual works of righteousness which we have done, or may do? Or whether it be the obedience, righteousness, satisfaction, and merit of the Son of God our mediator, and surety of the covenant, imputed unto us?" One of these it must be, -- namely, something that is our own, which, whatever may be the influence of the grace of God unto it, or causality of it, because wrought in and by us, is inherently our own in a proper sense; or something which, being not our own, nor inherent in us, nor wrought by us, is yet imputed unto us, for the pardon of our sins and the acceptation of our persons as righteous, or the making of us righteous in the sight of God. Neither are these things capable of mixture or composition, <451106>Romans 11:6. Which of these it is the duty, wisdom, and safety of a convinced sinner to rely upon and trust unto, in his appearance before God, is the sum of our present inquiry.
4. The way whereby sinners do or ought to betake themselves unto this relief, on supposition that it is the righteousness of Christ, and how they come to be partakers of, or interested in, that which is not inherently their own, unto as good benefit and as much advantage as if it were their own, is of a distinct consideration. And as this also is clearly determined in the Scripture, so it is acknowledged in the experience of all them that do truly believe. Neither are we in this matter much to regard the senses or arguing of men who were never thoroughly convinced of sin, nor have ever in their own persons "fled for refuge unto the hope set before them."
5. These things, I say, are always to be attended unto, in our whole disquisition into the nature of evangelical justification; for, without a constant respect unto them, we shall quickly wander into curious and perplexed questions, wherein the consciences of guilty sinners are not concerned; and which, therefore, really belong not unto the substance or truth of this doctrine, nor are to be immixed therewith. It is alone the relief of those who are in themselves "hupodikoi tooi Theoo", -- guilty before, or obnoxious and liable to, the judgment of God, -- that we inquire after. That this is not any thing in or of themselves, nor can so be, -- that it is a provision without them, made in infinite wisdom and grace by the mediation of Christ, his obedience and death therein, -- is secured in the
28
Scripture against all contradiction; and it is the fundamental principle of the gospel, <401128>Matthew 11:28.
6. It is confessed that many things, for the declaration of the truth, and the order of the dispensation of God's grace herein, are necessary to be insisted on, -- such are the nature of justifying faith, the place and use of it in justification, and the causes of the new covenant, the true notion of the mediation and suretiship of Christ, and the like; which shall all of them be inquired into. But, beyond what tends directly unto the guidance of the minds and satisfaction of the souls of men, who seek after a stable and abiding foundation of acceptance with God, we are not easily to be drawn unless we are free to lose the benefit and comfort of this most important evangelical truth in needless and unprofitable contentions. And amongst many other miscarriages which men are subject unto, whilst they are conversant about these things, this, in an especial manner, is to be avoided.
7. For the doctrine of justification is directive of Christian practice, and in no other evangelical truth is the whole of our obedience more concerned; for the foundation, reasons, and motives of all our duty towards God are contained therein. Wherefore, in order unto the due improvement of them ought it to be taught, and not otherwise. That which alone we aim (or ought so to do) to learn in it and by it, is how we may get and maintain peace with God, and so to live unto him as to be accepted with him in what we do. To satisfy the minds and consciences of men in these things, is this doctrine to be taught. Wherefore, to carry it out of the understandings of ordinary Christians, by speculative notions and distinctions, is disserviceable unto the faith of the church; yea, the mixing of evangelical revelations with philosophical notions has been, in sundry ages, the poison of religion. Pretense of accuracy, and artificial skill in teaching, is that which gives countenance unto such a way of handling sacred things. But the spiritual amplitude of divine truths is restrained hereby, whilst low, mean, philosophical senses are imposed on them. And not only so, but endless divisions and contentions are occasioned and perpetuated. Hence, when any difference in religion is, in the pursuit of controversies about it, brought into the old of metaphysical respects and philosophical terms, whereof there is toluv< nom> ov en] qa kai< en] qa, -- sufficient provision for the supply of the combatants on both sides, -- the truth for the most part, as unto any concernment of the souls of men
29
therein, is utterly lost and buried in the rubbish of senseless and unprofitable words. And thus, in particular, those who seem to be well enough agreed in the whole doctrine of justification, so far as the Scripture goes before them, and the experience of believers keeps them company, when once they engage into their philosophical definitions and distinctions, are at such an irreconcilable variance among themselves, as if they were agreed on no one thing that does concern it. For as men have various apprehensions in coining such definitions as may be defensible against objections, which most men aim at therein; so no proposition can be so pain, (at least in "materia probabili, ") but that a man ordinarily versed in pedagogical terms and metaphysical notions, may multiply distinctions on every word of it.
8. Hence, there has been a pretense and appearance of twenty several opinions among Protestants about justification, as Bellarmine and Vasguez, and others of the Papists, charge it against them out of Osiander, when the faith of them all was one and the same, Bellar., lib 5 cap. l; Vasq. in 1,2, quest. 113, disp. 202; whereof we shall speak elsewhere. When men are once advanced into that field of disputation, which is all overgrown with thorns of subtleties, perplexed notions, and futilous terms of art, they consider principally how they may entangle others in it, scarce at all how they may get out of it themselves. And in this posture they oftentimes utterly forget the business which they are about, especially in this matter of justification, -- namely, how a guilty sinner may come to obtain favor and acceptance with God. And not only so, but I doubt they oftentimes dispute themselves beyond what they can well abide by, when they return home unto a sedate meditation of the state of things between God and their souls. And I cannot much value their notions and sentiments of this matter, who object and answer themselves out of a sense of their own appearance before God; much less theirs who evidence an open inconformity unto the grace and truth of this doctrine in their hearts and lives.
9. Wherefore, we do but trouble the faith of Christians, and the peace of the true church of God, whilst we dispute about expressions, terms, and notions, when the substance of the doctrine intended may be declared and believed, without the knowledge, understanding, or use of any of them. Such are all those in whose subtle management the captious art of
30
wrangling does principally consist. A diligent attendance unto the revelation made hereof in the Scripture, and an examination of our own experience thereby, is the sum of what is required of us for the right understanding of the truth herein. And every true believer, who is taught of God, knows how to put his whole trust in Christ alone, and the grace of God by him, for mercy, righteousness, and glory, and not at all concern himself with those loads of thorns and briers, which, under the names of definitions, distinctions, accurate notions, in a number of exotic pedagogical and philosophical terms, some pretend to accommodate them withal.
10. The Holy Ghost, in expressing the most eminent acts in our justification, especially as unto our believing, or the acting of that faith whereby we are justified, is pleased to make use of many metaphorical expressions. For any to use them now in the same way, and to the same purpose, is esteemed rude, undisciplinary, and even ridiculous; but on what grounds? He that shall deny that there is more spiritual sense and experience conveyed by them into the hearts and minds of believers (which is the life and soul of teaching things practical), than in the most accurate philosophical expressions, is himself really ignorant of the whole truth in this matter. The propriety of such expressions belongs and is confined unto natural science; but spiritual truths are to be taught, "not in the words which man's wisdom teacheth, but which the Holy Ghost teacheth, comparing spiritual things with spiritual." God is wiser than man; and the Holy Ghost knows better what are the most expedient ways for the illumination of our minds with that knowledge of evangelical truths which it is our duty to have and attain, than the wisest of us all. And other knowledge of or skill in these things, than what is required of us in a way of duty, is not to be valued.
It is, therefore, to no purpose to handle the mysteries of the gospel as if Hilcot and Bricot, Thomas and Gabriel, with all the Sententiarists, Summists, and Quodlibetarians of the old Roman peripatetical school, were to be raked out of their graves to be our guides. Especially will they be of no use unto us in this doctrine of justification. For whereas they pertinaciously adhered unto the philosophy of Aristotle, who knew nothing of any righteousness but what is a habit inherent in ourselves, and the acts of it, they wrested the whole doctrine of justification unto a
31
compliance wherewithal. So Pighius himself complained of them, Controv. 2,
"Dissimulate non possumus, hanc vel primam doctrinae Christianae partem (de justificatione) obscuram magis quam illustratam a scholasticis, spinosis plerisque quaestionibus, et definitionibus, secundum quas nonnulli magno supercilio primam in omnibus autoritatem arrogantes", etc.
Secondly, A due consideration of him with whom in this matter we have to do, and that immediately, is necessary unto a right stating of our thoughts about it. The Scripture expresses it emphatically, that it is "God that justifieth," <450833>Romans 8:33; and he assumes it unto himself as his prerogative to do what belongs thereunto.
"I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins," <234325>Isaiah 43:25.
And it is hard, in my apprehension, to suggest unto him any other reason or consideration of the pardon of our sins, seeing he has taken it on him to do it for his own sake; that is, "for the Lord's sake," <270917>Daniel 9:17, in whom "all the seed of Israel are justified," <234525>Isaiah 45:25. In his sight, before his tribunal, it is that men are justified or condemned. <19E302>Psalm 143:2,
"Enter not into judgment with thy servant; for in thy sight shall no man living be justified."
And the whole work of justification, with all that belongs thereunto, is represented after the manner of a juridical proceeding before God's tribunal; as we shall see afterwards. "Therefore," says the apostle,
"by the deeds of the law shall no flesh be justified in his sight," <450320>Romans 3:20.
However any man be justified in the sight of men or angels by his own obedience, or deeds of the law, yet in his sight none can be so.
Necessary it is unto any man who is to come unto a trial, in the sentence whereof he is greatly concerned, duly to consider the judge before whom he is to appear, and by whom his cause is finally to be determined. And if
32
we manage our disputes about justification without continual regard unto him by whom we must be cast or acquitted, we shall not rightly apprehend what our plea ought to be. Wherefore the greatness, the majesty, the holiness, and sovereign authority of God, are always to be present with us in a due sense of them, when we inquire how we may be justified before him. Yet is it hard to discern how the minds of some men are influenced by the consideration of these things, in their fierce contests for the interest of their own works in their justification: "Precibus aut pretio ut in aliqua parte haereant." But the Scripture does represent unto us what thoughts of him and of themselves, not only sinners, but saints also, have had, and cannot but have, upon near discoveries and effectual conceptions of God and his greatness. Thoughts hereof ensuing on a sense of the guilt of sin, filled our first parents with fear and shame, and put them on that foolish attempt of hiding themselves from him. Nor is the wisdom of their posterity one jot better under their convictions, without a discovery of the promise. That alone makes sinners wise which tenders them relief. At present, the generality of men are secure, and do not much question but that they shall come off well enough, one way or other, in the trial they are to undergo. And as such persons are altogether indifferent what doctrine concerning justification is taught and received; so for the most part, for themselves, they incline unto that declaration of it which best suits their own reason, as influenced with self-conceit and corrupt affections. The sum whereof is, that what they cannot do themselves, what is wanting that they may be saved, be it more or less, shall one way or other be made up by Christ; either the use or the abuse of which persuasion is the greatest fountain of sin in the world, next unto the depravation of our nature. And whatever be, or may be, pretended unto the contrary, persons not convinced of sin, not humbled for it, are in all their ratiocinations about spiritual things, under the conduct of principles so vitiated and corrupted. See <401803>Matthew 18:3, 4. But when God is pleased by any means to manifest his glory unto sinners, all their prefidences and contrivances do issue in dreadful horror and distress. An account of their temper is given us, <233314>Isaiah 33:14,
"The sinners in Zion are afraid; fearfulness has surprised the hypocrites. Who among us shall dwell with the devouring fire? Who among us shall dwell with everlasting burnings?"
33
Nor is it thus only with some peculiar sort of sinners. The same will be the thoughts of all guilty persons at some time or other. For those who, through sensuality, security, or superstition, do hide themselves from the vexation of them in this world, will not fail to meet with them when their terror shall be increased, and become remediless. Our "God is a consuming fire;" and men will one day find how vain it is to set their briers and thorns against him in battle array. And we may see what extravagant contrivances convinced sinners will put themselves upon, under any real view of the majesty and holiness of God, <330606>Micah 6:6, 7,
"Wherewith," says one of them, "shall I come before the LORD, and bow myself before the high God? Shall I come before him with burnt-offerings, with calves of a year old? Will the LORD be pleased with thousand of rams, or with ten thousands of rivers of oil? Shall I give my first born for my transgression, the fruit of my body for the sin of my soul?"
Neither shall I ever think them meet to be contended withal about the doctrine of justification who take no notice of these things, but rather despise them.
This is the proper effect of the conviction of sin, strengthened and sharpened with the consideration of the terror of the Lord, who is to judge concerning it. And this is that which, in the Papacy, meeting with an ignorance of the righteousness of God, has produced innumerable superstitious inventions for the appeasing of the consciences of men who by any means fall under the disquietments of such convictions. For they quickly see that nothing of the obedience which God requires of them, as it is performed by them, will justify them before this high and holy God. Wherefore they seek for shelter in contrivances about things that he has not commanded, to try if they can put a cheat upon their consciences, and find relief in diversions.
Nor is it thus only with profligate sinners upon their convictions; but the best of men, when they have had near and efficacious representations of the greatness, holiness, and glory of God, have been cast into the deepest self-abasement, and most serious renunciation of all trust or confidence in themselves. So the prophet Isaiah, upon his vision of the glory of the Holy One, cried out, "Woe is me! For I am undone; because I am a man of
34
unclean lips," chap. <230605>6:5; -- nor was he relieved but by an evidence of the free pardon of sin, verse 7. So holy Job, in all his contests with his friends, who charged him with hypocrisy, and his being a sinner guilty in a peculiar manner above other men, with assured confidence and perseverance therein, justified his sincerity, his faith and trust in God, against their whole charge, and every parcel of it. And this he does with such a full satisfaction of his own integrity, as that not only he insists at large on his vindication, but frequently appeals unto God himself as unto the truth of his plea; for he directly pursues that counsel, with great assurance, which the apostle James so long after gives unto all believers. Nor is the doctrine of that apostle more eminently exemplified in any one instance throughout the whole Scripture than in him; for he shows his faith by his works, and pleads his justification thereby. As Job justified himself, and was justified by his works, so we allow it the duty of every believer to be. His plea for justification by works, in the sense wherein it is so, was the most noble that ever was in the world, nor was ever any controversy managed upon a greater occasion.
At length this Job is called into the immediate presence of Gods to plead his own cause; not now, as stated between him and his friends, whether he were a hypocrite or no, or whether his faith or trust in God was sincere; but as it was stated between God and him, wherein he seemed to have made some undue assumptions on his own behalf. The question was now reduced unto this, -- on what grounds he might or could be justified in the sight of God? To prepare his mind unto a right judgment in this case, God manifests his glory unto him, and instructs him in the greatness of his majesty and power. And this he does by a multiplication of instances, because under our temptations we are very slow in admitting right conceptions of God. Here the holy man quickly acknowledged that the state of the case was utterly altered. All his former pleas of faith, hope, and trust in God, of sincerity in obedience, which with so much earnestness he before insisted on, are now quite laid aside. He saw well enough that they were not pleadable at the tribunal before which he now appeared, so that God should enter into judgment with him thereon, with respect unto his justification. Wherefore, in the deepest self-abasement and abhorrence, he retakes himself unto sovereign grace and mercy. For
35
"then Job answered the LORDS and said, Behold, I am vile; what shall I answer thee? I will lay mine hand upon my mouth. Once have I spoken; but I will not answer: yea, twice; but I will proceed no farther," Job<184003> 40:3-5.
And again,
"Hear, I beseech thee, and I will speak; I will demand of thee, and declare thou unto me. I have heard of thee by the hearing of the ear: but now mine eye seeth thee. Wherefore I abhor myself; and repent in dust and ashes," chap. <184204>42:4-6.
Let any men place themselves in the condition wherein now Job was, -- in the immediate presence of God; let them attend unto what he really speaks unto them in his word, -- namely, what they will answer unto the charge that he has against them, and what will be their best plea before his tribunal, that they may be justified. I do not believe that any man living has more encouraging grounds to plead for an interest in his own faith and obedience, in his justification before God, than Job had; although I suppose he had not so much skill to manage a plea to that purpose, with scholastic notions and distinctions, as the Jesuits have; but however we may be harnessed with subtle arguments and solutions, I fear it will not be safe for us to adventure farther upon God than he durst to do.
There was of old a direction for the visitation of the sick, composed, as they say, by Anselm, and published by Casparus Ulenbergius, which expresses a better sense of these things than some seem to be convinced of: --
"Credisne te non posse salvari nisi per mortem Christi? Respondet infirmus, `Etiam". Tum dicit illi, Age ergo dum superest in te anima, in hac sola morte fiduciam tuam constitue; in nulla alia re fiduciam habe huic morti te totum committe, hac sola te totum contege totum immisce te in hac morte, in hac morte totum te involve. Et si Dominus te voluerit judicare, dic, `Domine, mortem Domini nostri Jesus Christi objicio inter me et tuum judicium, aliter tecum non contendo'. Et si tibi eixerit quia peccator es, dic, `Mortem Domini nostri Jesus Christi pono inter me et peccte mea'. Si dixerit tibi quot meruisti damnationem; dic, `Domine,
36
mortem Domini nostri Jesus Christi obtendo inter te et mala merita mea, ipsiusque merita offero pro merito quod ego debuissem habere nec habeo'. Si dixerit quod tibi est iratus, dic, `Domine, mortem Domini Jesu Christi oppono inter me et iram tuam;'"
-- that is, "Dost thou believe that thou canst not be saved but by the death of Christ? The sick man answers, `Yes, ' then let it be said unto him, Go to, then, and whilst thy soul abideth in thee, put all thy confidence in this death alone, place thy trust in no other thing; commit thyself wholly to this death, cover thyself wholly with this alone, cast thyself wholly on this death, wrap thyself wholly in this death. And if God would judge thee, say, `Lord, I place the death of our Lord Jesus Christ between me and thy judgment; and otherwise I will not contend or enter into judgment with thee.' And if he shall say unto thee that thou art a sinner, say, `I place the death of our Lord Jesus Christ between me and my sins.' If he shall say unto thee that thou hast deserved damnation, say, `Lord, I put the death of our Lord Jesus Christ between thee and all my sins; and I offer his merits for my own, which I should have, and have not.' If he say that he is angry with thee, say, `Lord, I place the death of our Lord Jesus Christ between me and thy anger.'" Those who gave these directions seem to have been sensible of what it is to appear before the tribunal of God, and how unsafe it will be for us there to insist on any thing in ourselves. Hence are the words of the same Anselm in his Meditations:
"Conscientia mea meruit damnation, et poenitentia mea non sufficit ad satisfactionem; set certum est quod misericordia tua superat omnem offensionem;"
-- "My conscience has deserved damnation, and my repentance is not sufficient for satisfaction; but most certain it is that thy mercy aboundeth above all offense." And this seems to me a better direction than those more lately given by some of the Roman church; -- such as the prayer suggested unto a sick man by Johan. Polandus, lib. Methodus in adjuvandis morientibus:
"Domine Jesus, conjunge, obsecro, obsequium meum cum omnibus quae tu egisti, et pssus s ex tam perfecta charitate et obedientia. Et cum divitiis satisfactionum et meritorum dilectionis, patri aeterno, illud offere digneris." Or that of a greater author, Antidot. Animae,
37
fol. 17, "Tu hinc o rosea martyrum turba offer pro me nunc et in hora mortis mee, merita, fidelitatum, constantiae, et pretiosi sanguinis, cum sanguine agni immaculati, pro omnium salute effusi." Jerome, long before Anselm, spake to the same purpose: "Cum dies judicii aut dormitionis advenerit, omnes manus dissolventur; quibus dicitur in alio loco, confortamini manus dissolutae; dissolventur autem manus, quia nullum opus dignum Dei justitia reperiatur, et non justificabitur in conspectu ejus omnis vivens, unde propheta dicit in psalmo, `Si iniquitates attends Domine, quis sustinebit'", lib. 6 in <231306>Isaiah 13:6, 7;
-- "When the day of judgment or of death shall come, all hands will be dissolved" (that is, faint or fall down); "unto which it is said in another place, `Be strengthened, ye hands that hang down.' But all hands shall be melted down" (that is, all men's strength and confidence shall fail them), "because no works shall be found which can answer the righteousness of God; for no flesh shall be justified in his sight. Whence the prophet says in the psalm, `If thou, LORD, shouldest mark iniquity, who should stand?" "And Ambrose, to the same purpose:
"Nemo ergo sibi arroget, nemo de meritis glorietur, nemo de ostate se jactet, omnes speremus per Dominum Jesus misericordiam invenire, quoniam omnes ante tribunal ejus stabimus. De illo veniam, de illo indulgentiam postulabo. Quaenam spes alia peccatoribus?" in Psalm 119. Resh,
-- "Let no man arrogate any thing unto himself, let no man glory in his own merits or good deeds, let no man boast of his power: let us all hope to find mercy by our Lord Jesus; for we shall all stand before his judgment-seat. Of him will I beg pardon, of him will I desire indulgence; what other hope is there for sinners?"
Wherefore, if men will be turned off from a continual regard unto the greatness, holiness, and majesty of God, by their inventions in the heat of disputation; if they do forget a reverential consideration of what will become them, and what they may retake themselves unto when they stand before his tribunal; they may engage into such apprehensions as they dare not abide by in their own personal trial. For "how shall man be just with God?" Hence it has been observed, that the schoolmen themselves, in their
38
meditations and devotional writings, wherein they had immediate thoughts of God, with whom they had to do, did speak quite another language as to justification before God than they do in their wrangling, philosophical, fiery disputes about it. And I had rather learn what some men really judge about their own justification from their prayers than their writings. Nor do I remember that I did ever hear any good man in his prayers use any expressions about justification, pardon of sin, and righteousness before God, wherein any plea from any thing in ourselves was introduced or made use of. The prayer of Daniel has, in this matter, been the substance of their supplications:
"O Lord, righteousness belongeth unto thee, but unto us confusion of faces. We do not present our supplications before thee for our righteousnesses, but for thy great mercies. O Lord, hear; O Lord, forgive; for thine own sake, O my God," <270907>Daniel 9:7, 18, 19.
Or that of the psalmist,
"Enter not into judgment with thy servant, O Lord, for in thy sight shall no man living be justified," <19E302>Psalm 143:2.
Or,
"If thou, LORD, shouldest mark iniquities, O LORD, who shall stand? But there is forgiveness with thee, that thou mayest be feared," <19D003>Psalm 130:3, 4.
On which words the exposition of Austin is remarkable, speaking of David, and applying it unto himself:
"Ecce clamat sub molibus iniquitatum suarum. Circumspexit se, circumspexit vitam suam, vidit illam undique flagitiis coopertam; quacunque respexit, nihil in se boni invenit: et cum tante et tam multa peccata undique videret, tanquam expavescens, exclamavit, `Si iniquitates observaris Domine, quis sustinebit?' Vidit enim prope totam vitam humanam circumlatrari peccatis; accusari omnes conscientias cogitationius suis; non inveniri cor castum praesumens de justitia; quod quia inveniri non potest, praesumat ergo omnium cor de misericordi Domini Dei sui, et dicat Deo, `Si iniquitates
39
observaris Domine, Domine quis sustinebit?' Quae autem est spes? Quoniam apud te propitiatio est".
And whereas we may and ought to represent unto God, in our supplications, our faith, or what it is that we believe herein, I much question whether some men can find in their hearts to pray over and plead before him all the arguments and distinctions they make use of to prove the interest of our works and obedience in our justification before him, or "enter into judgment" with him upon the conclusions which they make from them. Nor will many be satisfied to make use of that prayer which Pelagius taught the widow, as it was objected to him in the Diospolitan Synod:
"To nosti, Domine, quam sanctae, quam innocentes, quam purae ab omni fraude et rapina quas ad te expando manus; quam justa, quam immaculata labia et ab omni mendacio libera, quibus tibi ut mihi miserearis preces fundo;"
-- "Thou knowest, O Lord, how holy, how innocent, how pure from all deceit and rapine, are the hands which I stretch forth unto thee; how just, how unspotted with evil, how free from lying, are those lips wherewith I pour forth prayers unto thee, that thou wouldst have mercy on me." And yet, although he taught her so to plead her own purity, innocency, and righteousness before God, he does it not as those whereon she might be absolutely justified, but only as the condition of her obtaining mercy. Nor have I observed that any public liturgies (the mass-book only excepted, wherein there is a frequent recourse unto the merits and intercession of saints) do guide men in their prayers before God to plead any thing for their acceptance with him, or as the means or condition thereof, but grace, mercy, -- the righteousness and blood of Christ alone.
Wherefore I cannot but judge it best (others may think of it as they please), for those who would teach or learn the doctrine of justification in a due manner, to place their consciences in the presence of God, and their persons before his tribunal, and then, upon a due consideration of his greatness, power, majesty, righteousness, holiness, -- of the terror of his glory and sovereign authority, to inquire what the Scripture and a sense of their own condition direct them unto as their relief and refuge, and what plea it becomes them to make for themselves. Secret thoughts of God and
40
ourselves, retired meditations, the conduct of the spirit in humble supplications, deathbed preparations for an immediate appearance before God, faith and love in exercise on Christ, speak other things, for the most part, than many contend for.
Thirdly. A clear apprehension and due sense of the greatness of our apostasy from, God, of the depravation of our natures thereby, of the power and guilt of sin, of the holiness and severity of the law, are necessary unto a right apprehension of the doctrine of justification. Therefore, unto the declaration of it does the apostle premise a large discourse, thoroughly to convince the minds of all that seek to be justified with a sense of these things, Romans 1, 2, 3. The rules which he has given us, the method which he prescribes, and the ends which he designs, are those which we shall choose to follow. And he lays it down in general, "That the righteousness of God is revealed from faith to faith;" and that "the just shall live by faith," chap. <450117>1:17. But he declares not in particular the causes, nature, and way of our justification, until he has fully evinced that all men are shut up under the state of sin, and manifested how deplorable their condition is thereby; and in the ignorance of these things, in the denying or palliating of them, he lays the foundation of all misbelief about the grace of God. Pelagianism, in its first root, and all its present branches, is resolved whereinto. For, not apprehending the dread of our original apostasy from God, nor the consequence of it in the universal depravation of our nature, they disown any necessity either of the satisfaction of Christ or the efficacy of divine grace for our recovery or restoration. So upon the matter the principal ends of the mission both of the Son of God and of the Holy Spirit are renounced; which issues in the denial of the deity of the one and the personality of the other. The fall which we had being not great, and the disease contracted thereby being easily curable, and there being little or no evil in those things which are now unavoidable unto our nature, it is no great matter to he freed or justified from all by a mere act of favor on our own endeavors; nor is the efficacious grace of God any way needful unto our sanctification and obedience; as these men suppose.
When these or the like conceits are admitted, and the minds of men by them kept off from a due apprehension of the state and guilt of sin, and their consciences from being affected with the terror of the Lord, and curse
41
of the law thereon, justification is a notion to be dealt withal pleasantly or subtlety, as men see occasion. And hence arise the differences about it at present, -- I mean those which are really such, and not merely the different ways whereby learned men express their thoughts and apprehensions concerning it.
By some the imputation of the actual apostasy and transgression of Adam, the head of our nature, whereby his sin became the sin of the world, is utterly denied. Hereby both the grounds the apostle proceeds on in evincing the necessity of our justification, or our being made righteous by the obedience of another, and all the arguments brought in the confirmation of the doctrine of it, in the fifth chapter of his Epistle to the Romans, are evaded and overthrown. Socinus, de Servitor. par. 4 cap. 6, confesses that place to give great countenance unto the doctrine of justification by the imputation of the righteousness of Christ; and therefore he sets himself to oppose, with sundry artifices, the imputation of the sin of Adam unto his natural posterity. For he perceived well enough that, upon the admission thereof, the imputation of the righteousness of Christ unto his spiritual seed would unavoidably follow, according unto the tenor of the apostle's discourse.
Some deny the depravation and corruption of our nature, which ensued on our apostasy from God, and the loss of his image; or, if they do not absolutely deny it, yet they so extenuate it as to render it a matter of no great concern unto us. Some disease and distemper of the soul they will acknowledge, arising from the disorder of our affections, whereby we are apt to receive in such vicious habits and customs as are in practice in the world; and, as the guilt hereof is not much, so the danger of it is not great. And as for any spiritual filth or stain of our nature that is in it, it is clean washed away from all by baptism. That deformity of soul which came upon us in the loss of the image of God, wherein the beauty and harmony of all our faculties, in all their acting in order unto their utmost end, did consist; that enmity unto God, even in the mind, which ensued thereon; that darkness which our understandings were clouded, yea, blinded withal, -- the spiritual death which passed on the whole soul, and total alienation from the life of God; that impotency unto good, that inclination unto evil, that deceitfulness of sin, that power and efficacy of corrupt lusts, which the Scriptures and experience so fully charge on the state of lost nature, are
42
rejected as empty notions or fables. No wonder if such persons look upon imputed righteousness as the shadow of a dream, who esteem those things which evidence its necessity to be but fond imaginations. And small hope is there to bring such men to value the righteousness of Christ, as imputed to them, who are so unacquainted with their own unrighteousness inherent in them. Until men know themselves better, they will care very little to know Christ at all.
Against such as these the doctrine of justification may be defended, as, we are obliged to contend for the faith once delivered unto the saints, and as the mouths of gainsayers are to be stopped; but to endeavor their satisfaction in it, whilst they are under the power of such apprehensions, is a vain attempt. As our Savior said unto them unto whom he had declared the necessity of regeneration, "If I have told you earthly things, and ye believe not, how shall ye believe if I tell you heavenly things" so may we say, If men will not believe those things, whereof it would be marvelous, but that the reason of it is known, that they have not an undeniable evidence and experience in themselves, how can they believe those heavenly mysteries which respect a supposition of that within themselves which they will not acknowledge?
Hence some are so far from any concernment in a perfect righteousness to be imputed unto them, as that they boast of a perfection in themselves. So did the Pelagians of old glory in a sinless perfection in the sight of God, even when they were convinced of sinful miscarriages in the sight of men; as they are charged by Jerome, lib. 2 Dialog.; and by Austin, lib. 2 contra Julian., cap. 8. Such persons are not "subjects capacia auditionis evangelicae." Whilst men have no sense in their own hearts and consciences of the spiritual disorder of their souls, of the secret continual acting of sin with deceit and violence, obstructing all that is good, promoting all that is evil, defiling all that is done by them through the lusting of the flesh against the Spirit, as contrary unto it, though no outward perpetration of sin or actual omission of duty do ensue thereon, who are not engaged in a constant watchful conflict against the first motions of sin, -- unto whom they are not the greatest burden and sorrow in this life, causing them to cry out for deliverance from them, -- who can despise those who make acknowledgments in their confession unto God of their sense of these things, with the guilt wherewith they are accompanied,
43
-- (they) will, with an assured confidence, resect and condemn what is offered about justification through the obedience and righteousness of Christ imputed to us. For no man will be so fond as to be solicitous of a righteousness that is not his own, who has at home in a readiness that which is his own, which will serve his turn. It is, therefore, the ignorance of these things alone that can delude men into an apprehension of their justification before God by their own personal righteousness. For if they were acquainted with them, they would quickly discern such an imperfection in the best of their duties, such a frequency of sinful irregularities in their minds and disorders in their affections, such an unsuitableness in all that they are and do, from the inward frames of their hearts unto all their outward actions, unto the greatness and holiness of God, as would abate their confidence in placing any trust in their own righteousness for their justification.
By means of these and the like presumptuous conceptions of unenlightened minds, the consciences of men are kept off from being affected with a due sense of sin, and a serious consideration how they may obtain acceptance before God. Neither the consideration of the holiness or terror of the Lord, nor the severity of the law, as it indispensably requires a righteousness in compliance with its commands; nor the promise of the gospel, declaring and tendering a righteousness, the righteousness of God, in answer whereunto; nor the uncertainty of their own minds upon trials and surprisals, as having no stable ground of peace to anchor on; nor the constant secret disquietment of their consciences, if not seared or hardened through the deceitfulness of sin, can prevail with them whose thought are prepossessed with such slight conceptions of the state and art of sin to fly for refuge unto the only hope that is set before them, or really and distinctly to comport with the only way of deliverance and salvation.
Wherefore, if we would either teach or learn the doctrine of justification in a due manner, a clear apprehension of the greatness of our apostasy from God, a due sense of the guilt of sin, a deep experience of its power, all with respect unto the holiness and law of God, are necessary unto us. We have nothing to do in this matter with men, who, through the fever of pride, have lost the understanding of their own miserable condition. For, "Natura sic apparet vitiata, ut hoc majoris vitii sit non videre", Austin. The whole need not the physician, but the sick. Those who are pricked
44
unto the heart for sin, and cry out, "What shall we do to be saved?" will understand what we have to say. Against others we must defend the truth, as God shall enable. And it may be made good by all sorts of instances, that as men rise in their notions about the extenuation of sin, so they fall in their regard unto the grace of our Lord Jesus Christ. And it is no less true also, on the other hand, as unbelief works in men a disesteem of the person and righteousness of Christ, they are cast inevitably to seek for countenance unto their own consciences in the extenuation of sin. So insensibly are the minds of men diverted from Christ, and seduced to place their confidence in themselves. Some confused respect they have unto him, as a relief they know not how nor wherein; but they live in that pretended height of human wisdom, to trust to themselves. So they are instructed to do by the best of the philosophers: "Unum bonum est, quod beatae vitae causa et firmamentum est, sibi fidere", Senec. Epist. 31. Hence, also, is the internal sanctifying grace of God, among many, equally despised with the imputation of the righteousness of Christ. The sum of their faith, and of their arguments in the confirmation of it, is given by the learned Roman orator and philosopher.
"Virtutem", says he, "nemo unquam Deo acceptam retulit; nimirum recte. Propter virtutem enim jure landamur, et in virtute recte gloriamur, quod non contingeret, si donum a Deo, non a nobis haberemus", Tull. de Nat. Deor.
Fourthly. The opposition that the Scripture makes between grace and works in general, with the exclusion of the one and the assertion of the other in our justification, deserves a previous consideration. The opposition intended is not made between grace and works, or our own obedience, as unto their essence, nature, and consistency, in the order and method of our salvation; but only with respect unto our justification. I do not design herein to plead any particular testimonies of Scripture, as unto their especial sense, or declaration of the mind of the Holy Ghost in them, which will afterward be with some diligence inquired into; but only to take a view which way the eye of the Scripture guides our apprehensions, and what compliance there is in our own experience with that guidance.
The principal seat of this doctrine, as will be confessed by all, is in the Epistles of Paul unto the Romans and Galatians, whereunto that also to
45
the Hebrews may be added: but in that unto the Romans it is most eminently declared; for therein is it handled by the apostle ex professo at large, and that both doctrinally and in the way of controversy with them by whom the truth was opposed. And it is worth our consideration what process he makes towards the decoration of it, and what principles he proceeds upon therein.
He lays it down as the fundamental maxim which he would proceed upon, or as a general thesis, including the substance of what he designed to explain and prove, that in the gospel the
"righteousness of God is revealed from faith to faith: as it is written, The just shall live by faith," <450117>Romans 1:17.
All sorts of men who had any knowledge of God and themselves, were then, as they must be always, inquiring, and in one degree or other laboring, after righteousness. For this they looked on, and that justly, as the only means of an advantageous relation between God and themselves. Neither had the generality of men any other thoughts, but that this righteousness must be their own, -- inherent in them, and performed by them; as <451003>Romans 10:3. For as this is the language of a natural conscience and of the law, and suited unto all philosophical notions concerning the nature of righteousness; so whatever testimony was given of another kind in the law and the prophets (as such a testimony is given unto a "righteousness of God without the law," chap. 3:21), there was a vail upon it, as to the understanding of all sorts of men. As, therefore, righteousness is that which all men seek after, and cannot but seek after, who design or desire acceptance with God; so it is in vain to inquire of the law, of natural conscience, of philosophical reason, after any righteousness but what consists in inherent habits and acts of our own. Neither law, nor natural conscience, nor reason, do know any other. But in opposition unto this righteousness of our own, and the necessity thereof, testified unto by the law in its primitive constitution, by the natural light of conscience, and the apprehension of the nature of things by reason, the apostle declares, that in the gospel there is revealed another righteousness, which is also the righteousness of another, the righteousness of God, and that from faith to faith. For not only is the righteousness itself reveals alien from those other principles, but also the manner of our participation of it, or its
46
communication unto us, "from faith to faith" (the faith of God in the revelation, and our faith in the acceptation of it, being only here concerned), is an eminent revelation. Righteousness, of all things, should rather seem to be from works unto works, -- from the work of grace in us to the works of obedience done by us, as the Papists affirm. "No," says the apostle, "it is `from faith to faith;'" whereof afterward.
This is the general thesis the apostle proposes unto confirmation; and he seems therein to exclude from justification every thing but the righteousness of God and the faith of believers. And to this purpose he considers all persons that did or might pretend unto righteousness, or seek after it, and all ways and means whereby they hoped to attain unto it, or whereby it might most probably be obtained, declaring the failing of all persons, and the insufficiency of all means as unto them, for the obtaining a righteousness of our own before God. And as unto persons, --
1. He considers the Gentiles, with all their notions of God, their practice in religious worship, with their conversation thereon: and from the whole of what might be observed amongst them, he concludes, that they neither were nor could be justified before God; but that they were all, and most deservedly, obnoxious unto the sentence of death. And whatever men may discourse concerning the justification and salvation of any without the revelation of the righteousness of God by the gospel, "from faith to faith," it is expressly contradictory to his whole discourse, chap. 1, from verse 19 to the end.
2. He considers the Jews, who enjoyed the written law, and the privileges wherewith it was accompanied, especially that of circumcision, which was the outward seal of God's covenant: and on many considerations, with many arguments, he excludes them also from any possibility of attaining justification before God, by any of the privileges they enjoyed, or their own compliance wherewithal, chap. 2. And both sorts he excludes distinctly from this privilege of righteousness before God, with this one argument, that both of them sinned openly against that which they took for the rule of their righteousness, -- namely, the Gentiles against the light of nature, and the Jews against the law; whence it inevitably follows, that none of them could attain unto the righteousness of their own rule. But he proceeds farther, unto that which is common to them all; and, --
47
3. He proves the same against all sorts of persons, whether Jews or gentiles, from the consideration of the universal depravation of nature in them all, and the horrible effects that necessarily ensue thereon in the hearts and lives of men, chap. 3; so evidencing that as they all were, so it could not fall out but that all must be shut up under sin, and come short of righteousness. So, from persons he proceeds to things, or means of righteousness. And, --
4. Because the law was given of God immediately, as the whole and only rule of our obedience unto him, and the works of the law are therefore all that is required of us, these may be pleaded with some pretense, as those whereby we may be justified. Wherefore, in particular, he considers the nature, use, and end of the law, manifesting its utter insufficiency to be a means of our justification before God, chap. <450319>3:19, 20.
5. It may be yet objected, that the law and its works may be thus insufficient, as it is obeyed by unbelievers in the state of nature, without the aids of grace administered in the promise; but with respect unto them who are regenerate and do believe, whose faith and works are accepted with God, it may be otherwise. To obviate this objection, he gives an instance in two of the most eminent believers under the Old Testament, -- namely, Abraham and David, declaring that all works whatever were excluded in and from their justification, chap. 4.
On these principles, and by this gradation, he peremptorily concludes that all and every one of the sons of men, as unto any thing that is in themselves, or can be done by them, or be wrought in them, are guilty before God, obnoxious unto death, shut up under sin, and have their mouths so stopped as to be deprived of all pleas in their own excuse; that they had no righteousness wherewith to appear before God; and that all the ways and means whence they expected it were insufficient unto that purpose.
Hereon he proceeds with his inquiry, how men may be delivered from this condition, and come to be justified in the sight of God. And in the resolution hereof he makes no mention of any thing in themselves, but only faith, whereby we receive the atonement. That whereby we are justified, he says, is "the righteousness of God which is by the faith of Christ Jesus;" or, that we are justified "freely by grace through the
48
redemption that is in him," chap. <450322>3:22-24. And not content here with this answer unto the inquiry how lost convinced sinners may come to be justified before God, -- namely, that it is by the "righteousness of God, revealed from faith to faith, by grace, by the blood of Christ," as he is set forth for a propitiation, -- he immediately proceeds unto a positive exclusion of every thing in and of ourselves that might pretend unto an interest herein, as that which is inconsistent with the righteousness of God as revealed in the gospel, and witnessed unto by the law and the prophets. How contrary their scheme of divinity is unto this design of the apostle, and his management of it, who affirm, that before the law, men were justified by obedience unto the light of nature, and some particular revelations made unto them in things of their own especial private concernment; and that after the giving of the law, they were so by obedience unto God according to the directions thereof! as also, that the heathen might obtain the same benefit in compliance with the dictates of reason, -- cannot be contradicted by any who have not a mind to be contentious.
Answerable unto this declaration of the mind of the Holy Ghost herein by the apostle, is the constant tenor of the Scripture speaking to the same purpose. The grace of God, the promise of mercy, the free pardon of sin, the blood of Christ, his obedience, and the righteousness of God in him, rested in and received by faith, are everywhere asserted as the causes and means of our justification, in opposition unto any thing in ourselves, so expressed as it uses to express the best of our obedience, and the utmost of our personal righteousness. Wherever mention is made of the duties, obedience, and personal righteousness of the best of men, with respect unto their justification, they are all renounced by them, and they betake themselves unto sovereign grace and mercy alone. Some places to this purpose may be recounted.
The foundation of the whole is laid in the first promise; wherein the destruction of the work of the devil by the suffering of the seed of the woman is proposed as the only relief for sinners, and only means of the recovery of the favor of God.
"It shall bruise thy head, and thou shalt bruise his heel," <010315>Genesis 3:15.
49
"Abraham believed in the LORD; and he counted it to him for righteousness," <011506>Genesis 15:6.
"And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat; and the goat shall bear upon him all their iniquities unto a land not inhabited," <031621>Leviticus 16:21, 22.
"I will go in the strength of the Lord GOD: I will make mention of thy righteousness, even of thine only," <197116>Psalm 71:16.
"If thou, LORD, shouldest mark iniquities, O LORD, who shall stand? But there is forgiveness with thee, that thou mayest be feared," <19D003>Psalm 130:3, 4.
"Enter not into judgment with thy servant: for in thy sight shall no man living be justified," <19E302>Psalm 143:2.
"Behold, he put no trust in his servants; and his angels he charged with folly: how much less in them that dwell in houses of clay, whose foundation is in the dust?" Job<180418> 4:18, 19.
"Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me," <232704>Isaiah 27:4, 5.
"Surely, shall one say, In the LORD have I righteousness and strength: in the LORD shall all the seed of Israel be justified, and shall glory," chap. <234524>45:24, 25.
"All we like sheep have gone astray; we have turned every one to his own way; and the LORD has laid on him the iniquity of us all. By his knowledge shall my righteous servant justify many; for he shall bear their iniquities," chap. <235306>53:6, 11.
"This is his name whereby he shall be called, The LORD our Righteousness," <242306>Jeremiah 23:6.
"But ye are all as an unclean thing, and all our righteousnesses are as filthy rags," <236406>Isaiah 64:6.
50
"He shall finish the transgression, and make an end of sins, and make reconciliation for iniquity, and bring in everlasting righteousness," <270924>Daniel 9:24.
"As many as received him, to them gave he power to become the sons of God, even to them that believe on his name," <430112>John 1:12.
"As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in him should not perish, but have eternal life," chap. <430314>3:14, 15.
"Be it known unto you, therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses," <441338>Acts 13:38, 39.
"That they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me," chap. <442618>26:18.
"Being justified freely by his grace through the redemption that is in Christ Jesus; whom God has set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus. Where is boasting then? It is excluded. By what law? Of works? Nay; but by the law of faith. Therefore we conclude that a man is justified by faith without the deeds of the law," <450324>Romans 3:24-28.
"For if Abraham were justified by works, he has whereof to glory; but not before God. For what saith the Scriptures Abraham believed God, and it was counted unto him for righteousness. Now to him that worketh is the reward not reckoned of grace, but of debt. But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness. Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works, saying, Blessed are they whose iniquities are forgiven, and whose sins are covered. Blessed is the man to whom the Lord will not impute sin," chap. <450402>4:2-8.
51
"But not as the offense, so also is the free gift. For if through the offense of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, has abounded unto many. And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offenses unto justification. For if by one man's offense death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ. Therefore, as by the offense of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous," chap. <450515>5:15-19.
"There is therefore now no condemnation to them which are in Christ Jesus, who walk not after the flesh, but after the Spirit. For the law of the Spirit of life in Christ Jesus has made me free from the law of sin and death. For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; that the righteousness of the law might be fulfilled in us," chap. <450801>8:14.
"For Christ is the end of the law for righteousness to every one that believeth," chap. <451004>10:4.
"And if by grace, then is it no more of works; otherwise grace is no more grace. But if it be of works, then is it no more grace; otherwise work is no more work," chap. <451106>11:6.
"But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption," 1<460130> Corinthians 1:30.
"For he has made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him," 2<470521> Corinthians 5:21.
"Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ,
52
that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh he justified," <480216>Galatians 2:16.
"But that no man is justified by the law in the sight of God, it is evident: for, The just shall live by faith. And the law is not of faith: but, The man that doeth them shall live in them. Christ has redeemed us from the curse of the law, being made a curse for us," chap. <480311>3:11-13.
"For by grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God has before ordained that we should walk in them," <490208>Ephesians 2:8-10.
"Yea doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith," <500308>Philippians 3:8, 9.
"Who has saved us, and called us with a holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began," 2<550109> Timothy 1:9.
"That being justified by his grace, we should be made heirs according to the hope of eternal life," <560307>Titus 3:7.
"Once in the end of the world has he appeared, to put away sin," <580926>Hebrews 9:26, 28.
"Having by himself purged our sins," chap. <580103>1:3.
"For by one offering he has perfected forever them that are sanctified," chap. <581014>10:14.
"The blood of Jesus Christ God's Son cleanseth us from all sin," 1<620107> John 1:7.
Wherefore,
53
"Unto him that loved us, and washed us from our sins in his own blood, and has made us kings and priests unto God and his Father; to him be glory and dominion forever and ever. Amen," <660105>Revelation 1:5, 6.
These are some of the places which at present occur to remembrance, wherein the Scripture represents unto us the grounds, causes, and reasons, of our acceptation with God. The especial import of many of them, and the evidence of truth that is in them, will be afterwards considered. Here we take only a general view of them. And every thing in and of ourselves, under any consideration whatever, seems to be excluded from our justification before God, faith alone excepted, whereby we receive his grace and the atonement. And, on the other side, the whole of our acceptation with him seems to be assigned unto grace, mercy, the obedience and blood of Christ; in opposition unto our own worth and righteousness, or our own works and obedience. And I cannot but suppose that the soul of a convinced sinner, if not prepossessed with prejudice, will, in general, not judge amiss whether of these things, that are set in opposition one to the other, he should retake himself unto, that he may be justified.
But it is replied, -- These things are not to be understood absolutely, and without limitations. Sundry distinctions are necessary, that we may come to understand the mind of the Holy Ghost and sense of the Scripture in these ascriptions unto grace, and exclusions of the law, our own works and righteousness from our justification. For, --
1. The law is either the moral or the ceremonial law. The latter, indeed, is excluded from any place in our justification, but not the former.
2. Works required by the law are either wrought before faith, without the aid of grace; or after believing, by the help of the Holy Ghost. The former are excluded from our justification, but not the latter.
3. Works of obedience wrought after grace received may be considered either as sincere only, or absolutely perfect, according to what was originally required in the covenant of works. Those of the latter sort are excluded from any place in our justification, but not those of the former.
54
4. There is a twofold justification before God in this life, -- a first and a second; and we must diligently consider with respect unto whether of these justifications any thing is spoken in the Scripture.
5. Justification may be considered either as to its beginning or as unto its continuation; -- and so it has divers causes under these diverse respects.
6. Works may be considered either as meritorious "ex condigno", so as their merit should arise from their own intrinsic worth; or "ex congruo" only, with respect unto the covenant and promise of God. Those of the first sort are excluded, at least from the first justification: the latter may have place both in the first and second.
7. Moral causes may be of many sorts: preparatory, dispository, meritorious, conditionally efficient, or only "sine quibus non". And we must diligently inquire in what sense, under the notion of what cause or causes, our works are excluded from our justification, and under what notions they are necessary thereunto. And there is no one of these distinctions but it needs many more to explain it; which, accordingly, are made use of by learned men. And so specious a color may be put on these things, when warily managed by the art of disputation, that very few are able to discern the ground of them, or what there is of substance in that which is pleaded for; and fewer yet, on whether side the truth does lie. But he who is really convinced of sin, and, being also sensible of what it is to enter into judgment with the holy God, inquires for himself, and not for others, how he may come to be accepted with him, will be apt, upon the consideration of all these distinctions and sub-distinctions wherewith they are attended, to say to their authors, "Fecistis probe, incertior sum multo, quam dudum."
My inquiry is, How shall I come before the Lord, and bow myself before the high God? How shall I escape the wrath to come? What shall I plead in judgment before God, that I may be absolved, acquitted, justified? Where shall I have a righteousness that will endure a trial in his presence? If I should be harnessed with a thousand of these distinctions, I am afraid they would prove thorns and briers, which he would pass through and consume.
55
The inquiry, therefore is, upon the consideration of the state of the person to be justified, before mentioned and described, and the proposal of the reliefs in our justification as now expressed, whether it be the wisest and safest course for such a person seeking to be justified before God, to retake himself absolutely, his whole trust and confidence, unto sovereign grace, and the mediation of Christ, or to have some reserve for, or to place some confidence in, his own graces, duties, works, and obedience? In putting this great difference unto umpirage, that we may not be thought to fix on a partial arbitrator we shall refer it to one of our greatest and most learned adversaries in this cause. And he positively gives us in his determination and resolution in those known words, in this case:
"Propter incertitudinem propriae justitiae, et periculum inanis gloriae, tutissimum est fiduciam totam in sola misericordia Dei et benignitate reponere", Bellar. de Justificat., lib. 5 cap. 7, prop. 3;
-- "By reason of the uncertainty of our own righteousness, and the danger of vain glory, it is the safest course to repose our whole trust in the mercy and kindness or grace of God alone."
And this determination of this important inquiry he confirms with two testimonies of Scripture, as he might have done it with many more. But those which he thought meet to mention are not impertinent. The first is <270918>Daniel 9:18,
"We do not present our supplications before thee for our righteousnesses, but for thy great mercies;"
and the other is that of our Savior, <421710>Luke 17:10,
"When ye shall have done all those things which are commanded you, say, We are unprofitable servants."
And after he has confirmed his resolution with sundry testimonies of the fathers, he closes his discourse with this dilemma: "Either a man has true merits, or he has not. If he has not, he is perniciously deceived when he trusts in any thing but the mercy of God alone, and seduces himself, trusting in false merits; if he has them, he loses nothing whilst he looks not to them, but trusts in God alone. So that whether a man have any good works or no, as to his justification before God, it is best and safest for him
56
not to have any regard unto them, or put any trust in them." And if this be so, he might have spared all his pains he took in writing his sophistical books about justification, whose principal design is to seduce the minds of men into a contrary opinion. And so, for aught I know, they may spare their labor also, without any disadvantage unto the church of God or their own souls, who so earnestly contend for some kind of interest or other for our own duties and obedience in our justification before God; seeing it will be found that they place their own whole trust and confidence in the grace of God by Jesus Christ alone. For to what purpose do we labor and strive with endless disputations, arguments, and distinctions, to prefer our duties and obedience unto some office in our justification before God, if; when we have done all, we find it the safest course in our own persons to abhor ourselves with Job in the presence of God, to retake ourselves unto sovereign grace and mercy with the publican, and to place all our confidence in them through the obedience and blood of Christ?
So died that great emperor, Charles V, as Thuanus gives the account of his Novissima. So he reasoned with himself:
"Se quidem indignum esse, qui propriis meritis regnum coelorum obtineret; set Dominum Deum suum qui illud duplici jure obtineat, et Patris haereditate, et passionis merito, altero contentum esse, alterum sibi donare; ex cujus dono illud sibi merito vendicet, hacque fiducia fretus minime confundatur; neque enim oleum misericordiae nisi in vase fiduciae poni; hanc hominis fiduciam esse a se deficientis et innitentis domino suo; alioquin propriis meritis fidere, non fidei esse sed perfidiae; peccata deleri per Dei indulgentiam, ideoque credere nos debere peccata deleri non posse nisi ab eo cui soli peccavimus, et in quem peccatum non cadit, per quem solum nobis peccata condonentur;"
-- "That in himself he was altogether unworthy to obtain the kingdom of heaven by his own works or merits; but that his Lord God, who enjoyed it on a double right or title, by inheritance of the Father, and the merit of his own passion, was contented with the one himself, and freely granted unto him the other; on whose free grant he laid claim thereunto, and in confidence thereof he should not be confounded; for the oil of mercy is poured only into the vessel of faith or trust: that this is the trust of a man
57
despairing in himself, and resting in his Lord; otherwise, to trust unto his own works or merits, is not faith, but treachery: that sins are blotted out by the mercy of God; and therefore we ought to believe that our sins can be pardoned by him alone, against whom alone we have sinned, with whom there is no sin, and by whom alone sins are forgiven."
This is the faith of men when they come to die, and those who are exercised with temptations whilst they live. Some are hardened in sin, and endeavor to leave this world without thoughts of another; some are stupidly ignorant, who neither know nor consider what it is to appear in the presence of God, and to be judged by him; some are seduced to place their confidence in merits, pardons, indulgences, and future suffrages for the dead: but such as are acquainted with God and themselves in any spiritual manner, who take a view of the time that is past, and approaching eternity, into which they must enter by the judgment-seat of God, however they may have thought, talked, and disputed about their own works and obedience, looking on Christ and his righteousness only to make up some small defects in themselves, will come at last unto a universal renunciation of what they have been, and are, and retake themselves unto Christ alone for righteousness or salvation. And in the whole ensuing discourse I shall as little as is possible immix myself in any curious scholastical disputes. This is the substance of what is pleaded for, -- that men should renounce all confidence in themselves, and every thing that may give countenance whereunto; retaking themselves unto the grace of God by Christ alone for righteousness and salvation. This God designs in the gospel, 1<460129> Corinthians 1:29-31; and herein, whatever difficulties we may meet withal in the explication of some propositions and terms that belong unto the doctrine of justification, about which men have various conceptions, I doubt not of the internal concurrent suffrage of them who know any thing as they ought of God and themselves.
Fifthly. There is in the Scripture represented unto us a commutation between Christ and believers, as unto sin and righteousness; that is, in the imputation of their sins unto him, and of his righteousness unto them. In the improvement and application hereof unto our own souls, no small part of the life and exercise of faith does consist.
This was taught the church of God in the offering of the scapegoat:
58
"And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat. And the goat shall bear upon him all their iniquities," <031621>Leviticus 16:21, 22.
Whether this goat sent away with this burden upon him did live, and so was a type of the life of Christ in his resurrection after his death; or whether he perished in the wilderness, being cast down the precipice of a rock by him that conveyed him away, as the Jews suppose; it is generally acknowledged, that what was done to him and with him was only a representation of what was done really in the person of Jesus Christ. And Aaron did not only confess the sins of the people over the goat, but he also put them all on his head, ry[iC;hæ vaOrAl[æ µt;ao ãtæn;w], -- "And he shall give them all to be on the head of the goat." In answer whereunto it is said, that he bare them all upon him. This he did by virtue of the divine institution, wherein was a ratification of what was done. He did not transfuse sin from one subject into another, but transferred the guilt of it from one to another; and to evidence this translation of sin from the people unto the sacrifice, in his confession, "he put and fixed both his hands on his head." Thence the Jews say, "that all Israel was made as innocent on the day of expiation as they were on the day of creation;" from verse 30. Wherein they came short of perfection or consummation thereby the apostle declares, Hebrews 10. But this is the language of every expiatory sacrifice, "Quod in ejus caput sit;" -- "Let the guilt be on him." Hence the sacrifice itself was called taF;jæ and µv;a;, -- "sin" and "guilt," <030429>Leviticus 4:29; 7:2; <031017>10:17. And therefore, where there was an uncertain murder, and none could be found that was liable to punishment thereon, that guilt might not come upon the land, nor the sin be imputed unto the whole people, a heifer was to be slain by the elders of the city that was next unto the place where the murder was committed, to take away the guilt of it, <052101>Deuteronomy 21:1-9. But whereas this was only a moral representation of the punishment due to guilt, and no sacrifice, the guilty person being not known, those who slew the heifer did not put their hands on him, so as to transfer their own guilt to him, but washed their hands over him, to declare their personal innocence. By these means, as in all other expiatory sacrifices, did God instruct the church in the
59
transferring of the guilt of sin unto Him who was to bear all their iniquities, with their discharge and justification thereby.
So "God laid on Christ the iniquities of us all," that "by his stripes we might be healed," <235305>Isaiah 53:5, 6. Our iniquity was laid on him, and he bare it, verse 11; and through his bearing of it we are freed from it. His stripes are our healing. Our sin was his, imputed unto him; his merit is ours, imputed unto us.
"He was made sin for us, who knew no sin; that we might become the righteousness of God in him," 2<470521> Corinthians 5:21.
This is that commutation I mentioned: he was made sin for us; we are made the righteousness of God in him. God not imputing sin unto us, verse 19, but imputing righteousness unto us, does it on this ground alone that "he was made sin for us." And if by his being made sin, only his being made a sacrifice for sin is intended, it is to the same purpose; for the formal reason of any thing being made an expiatory sacrifice, was the imputation of sin unto it by divine institution. The same is expressed by the same apostle, <450803>Romans 8:3, 4,
"God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; that the righteousness of the law might be fulfilled in us."
The sin was made his, he answered for it; and the righteousness which God requireth by the law is made ours: the righteousness of the law is fulfilled in us, not by our doing it, but by his. This is that blessed change and commutation wherein alone the soul of a convinced sinner can find rest and peace. So he
"has redeemed us from the curse of the law, being made a curse for us, that the blessing of Abraham might come on us," <480313>Galatians 3:13, 14.
The curse of the law contained all that was due to sin. This belonged unto us; but it was transferred on him. He was made a curse; whereof his hanging on a tree was the sign and token. Hence he is said to "bear our sins in his own body on the tree," 1<600224> Peter 2:24; because his hanging on the tree was the token of his bearing the curse: "For he that is hanged is the
60
curse of God," <052123>Deuteronomy 21:23. And in the blessing of faithful Abraham all righteousness and acceptation with God is included; for Abraham believed God, and it was imputed unto him for righteousness.
But because some, who, for reasons best known unto themselves, do take all occasions to except against my writings, have in particular raised an impertinent glamor about somewhat that I formerly delivered to this purpose, I shall declare the whole of my judgment herein in the words of some of those whom they can pretend no quarrel against, that I know of.
The excellent words of Justin Martyr deserve the first place:
AutJ ov< ton< i]dion uioJ n< ajped> oto lut> ron uJper> hmJ wn~ , ton< ag[ ion uJpemwn, tokaion upJ ekwn, ton< af] qarton upJ er< twn~ fqartwn~ , ton< aqj an> aton upJ er< twn~ znhtwn~ ? ti> gar< al] lo tav< amJ artia> v hmJ wn~ hdj unhq> h kalu>yai, h[ ekj ein> ou dikaiosun> hv enj tin> i dikaiwqhn~ ai dunaton< touv< anj om> ouv hmJ av~ kai< asj ezeiv~ , h[ enj mo>nw| tw|~ uiJw~| tou~ Qeou~; w+ thv~ glukeia> v anj tallaghv~ , w+ thv~ ajnexicnias> tou dhmiourgi>av, w+ tw~n ajprosdokh>twn eua men< pollw~n ejn dikaiw> | enJ i< kruzh~|, dikaiosun> h de< eJnov< pollouV< anj o>mouv dikaiw>sh,| Epist. ad Diognet.;
-- "He gave his Son a ransom for us; -- the holy for transgressors; the innocent for the nocent; the just for the unjust; the incorruptible for the corrupt; the immortal for mortals. For what else could hide or cover our sins but his righteousness? In whom else could we wicked and ungodly ones be justified, or esteemed righteous, but in the Son of God alone? O sweet permutation, or change! O unsearchable work, or curious operation! O blessed beneficence, exceeding all expectations that the iniquity of many should be hid in one just one, and the righteousness of one should justify many transgressors." And Gregory Nyssen speaks to the same purpose: Metaqeiv< gar< prov< eaJ uton< ton< twn~ hmJ wn~ amJ artiwn~ apj ergasam> enov, Orat. 2 in Cant.; -- "He has transferred unto himself the filth of my sins, and communicated unto me his purity, and made me partaker of his beauty." So Augustine, also: "Ipse peccatum ut nos justitia, nec nostra sed Dei, nec in nobis sed in ipso; sicut ipse peccatum, non suum sed nostrum, nec in se sed in nobis constitutum", Enchirid. ad Laurent., cap. 41; -- "He was sin, that we might be righteousness; not our
61
own, but the righteousness of God; not in ourselves, but in him; as he was sin, not his own, but ours, -- not in himself, but in us." The old Latin translation renders those words, <192201>Psalm 22:1, ytig;a}væ yreb]Di, -- "Verba delictorum meorum". He thus comments on the place: "Quomodo ergo dicit, `Delictorum meorum?' nisi quia pro delictis nostris ipse precatur; et delicta nostra delicta sua fecit, ut justitiam suam nostram justitiam faceret;" -- "How says he, `Of my sins?' Because he prayeth for our sins; he made our sins to be his, that he might make his righteousness to be ours. + W thv~ glukeia> v anj tallaghv~ ? -- "O sweet commutation and change!" And Chrysostom, to the same purpose, on those words of the apostle, -- "That we might be made the righteousness of God in him:"
Poio~ v taut~ a log> ov, poio~ v taut~ a parasths~ ai dunhs> etai nouv~ ; ton< gar< dik> aion, fhsin< , epj oih> sev aJmartwlon> , i]na toush| dikai>ouv? mal~ lon dh< oujde< out[ wv ei+pen? alj l j o{ pollw~| mei~zon h=n? ouj ga hat? ouj gar< eip+ en, epj oih> sen amJ artwlo>n, ajll j aJmartia> n? oucj i< ton< mh< amJ artan> onta mon> on, alj la< ton< mhde< gnon> ta amJ artia> n? in[ a kai< hmJ eiv~ genwm> eqa, oujk eijpe, dik> aioi, ajlla< dikaiosun> h, kai< Qeou~ dikaiosun> h, Qeou~ ga>r ejstin au[th, ot[ an mh< ejx e]rgwn (ot] an kai< khlid~ a anj ag> kh tina< mh< euJ reqhn~ ai) ajll j apj o< ca>ritov dikaiwqw~men, en] qa pas~ a amJ artia> hfj an> istai, 2 Epist. ad Corinth. cap. 5 hom. 11;
-- "What word, what speech is this? What mind can comprehend or express it? For he says, `He made him who was righteous to be made a sinner, that he might make sinners righteous. Nor yet does he say so neither, but that which is far more sublime and excellent; for he speaks not of an inclination or affection, but expresses the quality itself. For he says not, he made him a sinner, but sin; that we might be made, not merely righteous, but righteousness, and that the righteousness of God, when we are justified not by works (for if we should, there must be no spot found in them), but by grace, whereby all sin is blotted out." So Bernard also, Epist. 190, ad Innocent: --
"Homo siquidem qui debuit; homo qui solvit. Nam `si unus, ' inquit, `pro omnibus mortuus est, ergo omnes mortui sunt;' ut videlicet satisfactio unius omnibus imputetur, sicut omnium
62
peccata unus ille portavit: nec alter jam inveniatur, qui forisfecit, alter qui satisfecit; quia caput et corpus unus est Christus." And many more speak unto the same purpose. Hence Luther, before he engaged in the work of reformation, in an epistle to one George Spenlein, a monk, was not afraid to write after this manner: "Mi dulcis frater, disce Christum et hunc crucifixum, disce ei cantare, et de teipso desperant dicere ei; tu Domine Jesu es justitia mea, ego autem sum peccatum tuum; tu assumpsisti meum, et dedisti mihi tuum; assumpsisti quod non eras, et dedisti mihi quod non eram. Ipse suscepit te et peccata tua fecit sua, et suam justitiam fecit tuam; maledictus qui haec non credit!" Epist. an. 1516, hom. 1
If those who show themselves now so quarrelsome almost about every word that is spoken concerning Christ and his righteousness, had ever been harassed in their consciences about the guilt of sin, as this man was, they would think it no strafe matter to speak and write as he did. Yea, some there are who have lived and died in the communion of the church of Rome itself, that have given their testimony unto this truth. So speaks Taulerus, Meditat. Vitae Christ. cap. 7:
"Christus omnia mundi peccata in se recepit, tantumque pro illis ultro sibi assumpsis dolerem cordis, ac si ipse ea perpetrasset;"
-- "Christ took upon him all the sins of the world, and willingly underwent that grief of heart for them, as if he himself had committed them". And again, speaking in the person of Christ:
"Quandoquidem peccatum Adae multum abire non potest, obsecro te Pater coelestis, ut ipsum in me vindices. Ego enim omnia illius peccata in me recipio. Si haec irae tempestas, propter me orta est, mitte me in mare amarissimae passionis;"
-- "Whereas the great sin of Adam cannot go away, I beseech thee, heavenly Father, punish it in me. For I take all his sins upon myself If, then, this tempest of anger be risen for me, cast me into the sea of my most bitter passion." See, in the justification of these expressions, <581005>Hebrews 10:5-10. The discourse of Albertus Pighius to this purpose, though often cited and urged, shall be once again repeated, both for its worth and truth, as also to let some men see how fondly they have pleased
63
themselves in reflecting on some expressions of mine, as though I had been singular in them. His words are, after others to the same purpose:
"Quoniam quidem inquit (apostolus) Deus erat in Christo, mundum reconcilians sibi, non imputans hominibus sua delicta, et deposuit apud nos verbum reconciliationis; in illo ergo justificamur coram Deo, non in nobis; non nostra sed illius justitia, quae nobis cum illo jam communicantibus imputatur. Propriae justitiae inopes, extra nos, in illo docemur justitiam quaerere. Cum inquit, ui peccatum non noverat, pro nobis peccatum fecit; hoc est, hostiam peccati expiatricem, ut nos efficeremur justitia Dei in ipso, non nostra, sed Dei justitia justi efficimur in Christo; quo jure? Amicitiae, quae communionem omnium inter amicor facit, juxta vetus et celebratissimum proverbium; Christo insertis, conglutinatis, et unitis, et sua nostra facit, suas divitias nobis communicat, suam justitiam inter Patris judicium et nostram injustitiam interponit, et sub ea veluti sub umbone ac clypeo a divina, quam commeruimus, ira nos abscondit, tuetur ac protegit; imo eandem nobis impertit et nostram facit, qua tecti ornatique audacter et secure jam divino nos sistamus tribunali et judicio: justique non solum appareamus, sed etiam simus. Quemadmodum enim unius delicto peccatoris nos etiam factor affirmat apostolus: ita unius Christi justitiam in justificandis nobis omnibus efficacem esse; et sicut per inobedientiam unius hominis peccatores constituti sunt multi sic per obedientiam unius justi (inquit) constituentur multi. Haec est christi justitia, ejus obedientia, qua voluntatem Patris sui perfecit in omnibus; sicut contra nostra injustitia est nostra inobedientia, et mandatorum Dei praevaricatio. In Christi autem obedientia quod nostra collocatur justitia inde est, quod nobis illi incorporatis, ac si nostra esset, accepta ea fertur: ut ea ipsa etiam nos justi habeamur. Et velut ille quondam Jacob, quum nativitate primogenitus non esset, sub habitu fratris occultatus, atque ejus veste indutus, quae odorem optimum spirabat, seipsum insinuavit patri, ut sub aliena persona benedictionem primogeniturae acciperet: ita et nos sub Christi primogeniti fratris nostri preciosa puritate delitescere, bono ejus odore fragrare, ejus perfectione vitia nostra sepeliri et obtegi, atque ita nos pissimo
64
Patri ingerere, ut justitiae benedictionem ab eodem assequamur, necesse est".
And afterwards:
"Justificat erno nos Deus Pater bonitate sua gratuita, qua nos in Christo complectitur, dum eidem insertos innocentia et justitia Christi nos induit; quae una et vera et perfecta est, quae Dei sustinere conspectum potest, ita unam pro nobis sisti oportet tribunali divini judicii et veluti causae nostrae intercessorem eidem repraesentari: qua subnixi etiam hic obtineremus remissionem peccatorum nostrorum assiduam: cujus puritate velatae non imputentur nobis sordes nostrae, imperfectionum immunditiae, sed veluti sepultae conteguntur, ne in judicium Dei veniant: donec confecto in nobis, et plane extincto veteri homine, divina bonitas nos in beatam pacem cum novo Adam recipiat;"
-- "`God was in Christ,' says the apostle, `reconciling the world unto himself, not imputing unto men their sins,' (`and has committed to us the word of reconciliation.') In him, therefore, we are justified before God; not in ourselves, not by our own, but by his righteousness, which is imputed unto us, now communicating with him. Wanting righteousness of our own, we are taught to seek for righteousness without ourselves, in him. So he says, `Him who knew no sin, he made to be sin for us' (that is, an expiatory sacrifice for sin), `that we might be made the righteousness of God in him.' We are made righteous in Christ, not with our own, but with the righteousness of God. By what right? The right of friendship, which makes all common among friends, according unto the ancient celebrated proverb. Being in grafted into Christ, fastened, united unto him, he makes his things ours, communicates his riches unto us, interposes his righteousness between the judgment of God and our unrighteousness: and under that, as under a shield and buckler, he hides us from that divine wrath which we have deserved, he defends and protects us therewith; yea, he communicates it unto us and makes it ours, so as that, being covered and adorned therewith, we may boldly and securely place ourselves before the divine tribunal and judgment, so as not only to appear righteous, but so to be. For even as the apostle affirms, that by one man's fault we were all made sinners, so is the righteousness of Christ alone efficacious in the
65
justification of us all: `And as by the disobedience of one man many were made sinners, so by the obedience of one man, ' says he, `many are made righteous.' This is the righteousness of Christ, even his obedience, whereby in all things he fulfilled the will of his Father; as, on the other hand, our unrighteousness is our disobedience and our transgression of the commands of God. But that our righteousness is placed in the obedience of Christ, it is from hence, that we being incorporated into him, it is accounted unto us as if it were ours; so as that therewith we are esteemed righteous. And as Jacob of old, whereas he was not the firstborn, being hid under the habit of his brother, and clothed with his garment, which breathed a sweet savor, presented himself unto his father, that in the person of another he might receive the blessing of the primogeniture; so it is necessary that we should lie hid under the precious purity of the First-born, our eldest brother, be fragrant with his sweet savor, and have our sin buried and covered with his perfections, that we may present ourselves before our most holy Father, to obtain from him the blessing of righteousness." And again: "God, therefore, does justify us by his free grace or goodness, wherewith he embraces us in Christ Jesus, when he clotheth us with his innocence and righteousness, as we are ingrafted into him; for as that alone is true and perfect which only can endure in the sight of God, so that alone ought to be presented and pleaded for us before the divine tribunal, as the advocate of or plea in our cause. Resting hereon, we here obtain the daily pardon of sin; with whose purity being covered, our filth, and the uncleanness of our imperfections are not imputed unto us, but are covered as if they were buried, that they may not come into the judgment of God; until, the old man being destroyed and slain in us, divine goodness receives us into peace with the second Adam". So far he, expressing the power which the influence of divine truth had on his mind, contrary to the interest of the cause wherein he was engaged, and the loss of his reputation with them; for whom in all other things he was one of the fiercest champions. And some among the Roman church, who cannot bear this assertion of the commutation of sin and righteousness by imputation between Christ and believers, no more than some among ourselves, do yet affirm the same concerning the righteousness of other men:
"Mercaturam quandam docere nos Paulus videtur. Abundatis, inquit, vos pecunia, et estis inopes justitiae; contra, illi abundant
66
justitia et sunt inopes pecuniae; fiat quaedam commutatio; date vos piis egentibus pecuniam quae vobis affluit, et illis deficit; sic futurum est, ut illi vicissim justitiam suam qua abundant, et qua vos estis destituti, vobis communicent." Hosius, De Expresso Dei Verbo, tom. 2 p.21.
But I have mentioned these testimonies, principally to be a relief unto some men's ignorance, who are ready to speak evil of what they understand not.
This blessed permutation as unto sin and righteousness is represented unto us in the Scripture as a principal object of our faith, -- as that whereon our peace with God is founded. And although both these (the imputation of sin unto Christ, and the imputation of righteousness unto us) be the acts of God, and not ours, yet are we by faith to exemplify them in our own souls, and really to perform what on our part is required unto their application unto us; whereby we receive "the atonement," <450511>Romans 5:11. Christ calls unto him all those that "labor and are heavy laden," <401128>Matthew 11:28. The weight that is upon the consciences of men, wherewith they are laden, is the burden of sin. So the psalmist complains that his "sins were a burden too heavy for him," <193804>Psalm 38:4. Such was Cain's apprehension of his guilt, <010413>Genesis 4:13. This burden Christ bare, when it was laid on him by divine estimation. For so it is said,lBos]yi aWh µt;nOwO[}wæ, <235311>Isaiah 53:11, -- "He shall bear their iniquities" on him as a burden. And this he did when God made to meet upon him "the iniquity of us all," verse 6. In the application of this unto our own souls, as it is required that we be sensible of the weight and burden of our sins and how it is heavier than we can bear; so the Lord Christ calls us unto him with it, that we may be eased. This he does in the preachings of the gospel, wherein he is "evidently crucified before our eyes," <480301>Galatians 3:1. In the view which faith has of Christ crucified (for faith is a "looking unto him," <234522>Isaiah 45:22; 65:1, answering their looking unto the brazen serpent who were stung with fiery serpents, <430314>John 3:14, 15), and under a sense of his invitation (for faith is our coming unto him, upon his call and invitation) to come unto him with our burdens, a believer considers that God has laid all our iniquities upon him; yea, that he has done so, is an especial object whereon faith is to act itself, which is faith in his blood. Hereon does the soul approve of and embrace the righteousness
67
and grace of God, with the infinite condescension and love of Christ himself. It gives its consent that what is thus done is what becomes the infinite wisdom and grace of God; and therein it rests. Such a person seeks no more to establish his own righteousness, but submits to the righteousness of God. Herein, by faith, does he leave that burden on Christ which he called him to bring with him, and complies with the wisdom and righteousness of God in laying it upon him. And herewithal does he receive the everlasting righteousness which the Lord Christ brought in when he made an end of sin, and reconciliation for transgressors.
The reader may be pleased to observe, that I am not debating these things argumentatively, in such propriety of expressions as are required in a scholastic disputation; which shall be done afterwards, so far as I judge it necessary. But I am doing that which indeed is better, and of more importance, -- namely, declaring the experience of faith in the expressions of the Scripture, or such as are analogous unto them. And I had rather be instrumental in the communication of light and knowledge unto the meanest believer, than to have the clearest success against prejudiced disputers. Wherefore, by faith thus acting are we justified, and have peace with God. Other foundation in this matter can no man lay, that will endure the trial.
Nor are we to be moved, that men who are unacquainted with these things in their reality and power do reject the whole work of faith herein, as an easy effort of fancy or imagination. For the preaching of the cross is foolishness unto the best of the natural wisdom of men; neither can any understand them but by the Spirit of God. Those who know the terror of the Lord, who have been really convinced and made sensible of the guilt of their apostasy from God, and of their actual sins in that state, and what a fearful thing it is to fall into the hands of the living God, -- seeking thereon after a real solid foundation whereon they may be accepted with him, -- have other thoughts of these things, and do find believing a thing to be quite of another nature than such men suppose. It is not a work of fancy or imagination unto men, to deny and abhor themselves, to subscribe unto the righteousness of God in denouncing death as due to their sins, to renounce all hopes and expectations of relief from any righteousness of their own, to mix the word and promise of God concerning Christ and righteousness by him with faith, so as to receive the atonement, and
68
wherewithal to give up themselves unto a universal obedience unto God. And as for them unto whom, through pride and self-conceit on the one hand, or ignorance on the other, it is so, we have in this matter no concernment with them. For unto whom these things are only the work of fancy, the gospel is a fable.
Something unto this purpose I had written long since, in a practical discourse concerning "Communion with God." And whereas some men of an inferior condition have found it useful, for the strengthening themselves in their dependencies on some of their superiors, or in compliance with their own inclinations, to cavil at my writings and revile their author, that book has been principally singled out to exercise their faculty and good intentions upon. This course is steered of late by one Mr. Hotchkis, in a book about justification, wherein, in particular, be falls very severely on that doctrine, which, for the substance of it, is here again proposed, p.81. And were it not that I hope it may be somewhat useful unto him to be a little warned of his immoralities in that discourse, I should not in the least have taken notice of his other impertinencies. The good man, I perceive, can be angry with persons whom he never saw, and about things which he can not or will not understand, so far as to revile them with most opprobrious language. For my part, although I have never written any thing designedly on this subject, or the doctrine of justification, before now, yet he could not but discern, by what was occasionally delivered in that discourse, that I maintain no other doctrine herein but what was the common faith of the most learned men in all Protestant churches. And the reasons why I am singled out for the object of his petulancy and spleen are too manifest to need repetition. But I shall yet inform him of what, perhaps, he is ignorant, -- namely, that I esteem it no small honor that the reproaches wherewith the doctrine opposed by him is reproached do fall upon me. And the same I say concerning all the reviling and contemptuous expressions that his ensuing pages are filled withal. But as to the present occasion, I beg his excuse if I believe him not, that the reading of the passages which he mentions out of my book filled him with "horror and indignation," as he pretends. For whereas he acknowledges that my words may have a sense which he approves of (and which, therefore, must of necessity be good and sound), what honest and sober person would not rather take them in that sense, then wrest them unto another, so as to cast
69
himself under the disquietment of a fit of horrible indignation? In this fit I suppose it was, if such a fit, indeed, did befall him (as one evil begets another), that he thought he might insinuate something of my denial of the necessity of our own personal repentance and obedience. For no man who had read that book only of all my writings, could, with the least regard to conscience or honesty, give countenance unto such a surmise, unless his mind was much discomposed by the unexpected invasion of a fit of horror. But such is his dealing with me from first to last; nor do I know where to fix on any one instance of his exceptions against me, wherein I can suppose he had escaped his pretended fit and was returned unto himself, -- that is, unto honest and ingenuous thoughts; wherewith I hope he is mostly conversant. But though I cannot miss in the justification of this charge by considering any instance of his reflections, yet I shall at present take that which he insists longest upon, and fills his discourse about it with most scurrility of expressions. And this is in the 164th page of his book, and those that follow; for there he disputes fiercely against me for making this to be an "undue end of our serving God, -- namely, that we may flee from the wrath to come". And who would not take this for an inexpiable crime in any, especially in him who has written so much of the nature and use of threatening under the gospel, and the fear that ought to be in generated by them in the hearts of men, as I have done Wherefore so great a crime being the object of them all, his revilings seem not only to be excused but allowed. Eat what if all this should prove a wilful prevarication, not becoming a good man, much less a minister of the gospel? My words, as reported and transcribed by himself; are these: "Some there are that do the service of the house of God as the drudgery of their lives; the principle they yield obedience upon is a spirit of bondage unto fear; the rule they do it by is the law in its dread and rigor, exacting it of them to the utmost without mercy or mitigation; the end they do it for is to fly from the wrath to come, to pacify conscience, and to seek for righteousness as it were by the works of the law." What follow unto the same purpose he omits, and what he adds as my words are not so, but his own; "ubi pudor, ubi fides?" That which I affirmed to be a part of an evil end, when and as it makes up one entire end, by being mixed with sundry other things expressly mentioned, is singled out, as if I had denied that in any sense it might be a part of a good end in our obedience: which I never thought, I never said; I have spoken and written much to the contrary.
70
And yet, to countenance himself in this disingenuous procedure, besides many other untrue reflections, he adds that I insinuate, that those whom I describe are "Christians that seek righteousness by faith in Christ", p.167. I must needs tell this author that my faith in this matter is, that such works as these will have no influence in his justification; and that the principal reason why I suppose I shall not, in my progress in this discourse, take any particular notice of his exceptions, either against the truth or me, -- next unto this consideration, that they are all trite and obsolete, and, as to what seems to be of any force in them, will occur unto me in other authors from whom they are derived, -- is, that I may not have a continual occasion to declare how forgetful he has been of all the rules of ingenuity, yea, and of common honesty, in his dealing with me. For that which gave the occasion unto this present unpleasing digression, -- it being no more, as to the substance of it, but that our sins were imputed unto Christ, and that his righteousness is imputed unto us, -- it is that in the faith whereof I am assured I shall live and die, though he should write twenty as learned books against it as those which he has already published; and in what sense I do believe these things shall be afterwards declared. And although I judge no men upon the expressions that fall from them in polemical writings, wherein, on many occasions, they do affront their own experience, and contradict their own prayers; yet, as to those who understand not that blessed commutation of sins and righteousness, as to the substance of it, which I have pleaded for, and the acting of our faith with respect thereunto, I shall be bold to say, "that if the gospel be hid, it is hid to them that perish."
Sixthly. We can never state our thoughts aright in this matter, unless we have a clear apprehension of, and satisfaction in, the introduction of grace by Jesus Christ into the whole of our relation unto God, with its respect unto all parts of our obedience. There was no such thing, nothing of that nature or kind, in the first constitution of that relation and obedience by the law of our creation. We were made in a state of immediate relation unto God in our own persons, as our creator, preserver, and rewarder. There was no mystery of grace in the covenant of works. No more was required unto the consummation of that state but what was given us in our creation, enabling us unto rewardable obedience. "Do this, and live," was the sole rule of our relation unto God. There was nothing in religion originally of
71
that which the gospel celebrates under the name of the grace, kindness, and love of God, whence all our favorable relation unto God does now proceed, and whereinto it is resolved; nothing of the interposition of a mediator with respect unto our righteousness before God, and acceptance with him; -- which is at present the life and soul of religion, the substance of the gospel, and the center of all the truths revealed in it. The introduction of these things is that which makes our religion a mystery, yea, a "great mystery," if the apostle may be believed, 1<540316> Timothy 3:16. All religion at first was suited and commensurable unto reason; but being now become a mystery, men for the most part are very unwilling to receive it. But so it must be; and unless we are restored unto our primitive rectitude, a religion suited unto the principles of our reason (of which it has none but what answer that first state) will not serve our turns.
Wherefore, of this introduction of Christ and grace in him into our relation unto God, there are no notions in the natural conceptions of our minds; nor are they discoverable by reason in the best and utmost of its exercise, 1<460214> Corinthians 2:14. For before our understanding were darkened, and our reason debased by the fall, there were no such things revealed or proposed unto us; yea, the supposition of them is inconsistent with, and contradictory unto, that whole state and condition wherein we were to live to God, -- seeing they all suppose the entrance of sin. And it is not likely that our reason, as now corrupted, should be willing to embrace that which it knew nothing of in its best condition, and which was inconsistent with that way of attaining happiness which was absolutely suited unto it: for it has no faculty or power but what it has derived from that state; and to suppose it is now of itself suited and ready to embrace such heavenly mysteries of truth and grace as it had no notions of, nor could have, in the state of innocence, is to suppose that by the fall our eyes were opened to know good and evil, in the sense that the serpent deceived our first parents with an expectation of. Whereas, therefore, our reason was given us for our only guide in the first constitution of our natures, it is naturally unready to receive what is above it; and, as corrupted, has an enmity thereunto.
Hence, in the first open proposal of this mystery, -- namely, of the love and grace of God in Christ, of the introduction of a mediator and his righteousness into our relation unto God, in that way which God in infinite wisdom had designed, -- the whole of it was looked on as mere
72
folly by the generality of the wise and rational men of the world, as the apostle declares at large, 1 Corinthians 1; neither was the faith of them ever really received in the world without an act of the Holy Ghost upon the mind in its renovation. And those who judge that there is nothing more needful to enable the mind of man to receive the mysteries of the gospel in a due manner but the outward proposal of the doctrine thereof, do not only deny the depravation of our nature by the fall, but, by just consequence, wholly renounce that grace whereby we are to be recovered. Wherefore, reason (as has been elsewhere proved), acting on and by its own innate principles and abilities, conveyed unto it from its original state, and as now corrupted, is repugnant unto the whole introduction of grace by Christ into our relation unto God, <450807>Romans 8:7. An endeavor, therefore, to reduce the doctrine of the gospel, or what is declared therein concerning the hidden mystery of the grace of God in Christ, unto the principles and inclinations of the minds of men, or reason as it remains in us after the entrance of sin, -- under the power, at least, of those notions and conceptions of things religious which it retains from its first state and condition, -- is to debase and corrupt them (as we shall see in sundry instances), and so make way for their rejection.
Hence, very difficult it is to keep up doctrinally and practically the minds of men unto the reality and spiritual height of this mystery; for men naturally do neither understand it nor like it: and therefore, every attempt to accommodate it unto the principles and inbred notions of corrupt reason is very acceptable unto many, yea, unto the most; for the things which such men speak and declare, are, without more ado, -- without any exercise of faith or prayer, without any supernatural illumination, -- easily intelligible, and exposed to the common sense of mankind. But whereas a declaration of the mysteries of the gospel can obtain no admission into the minds of men but by the effectual working of the Spirit of God, <490117>Ephesians 1:17-19, it is generally looked on as difficult, perplexed, unintelligible; and even the minds of many, who find they cannot contradict it, are yet not at all delighted with it. And here lies the advantage of all them who, in these days, do attempt to corrupt the doctrine of the gospel, in the whole or any part of it; for the accommodation of it unto the common notions of corrupted reason is the whole of what they design. And in the confidence of the suffrage hereof,
73
they not only oppose the things themselves, but despise the declaration of them as enthusiastical canting. And by nothing do they more prevail themselves than by a pretense of reducing all things to reason, and contempt of what they oppose, as unintelligible fanaticism. But I am not more satisfied in any thing of the most uncontrollable evidence, than that the understandings of these men are no just measure or standard of spiritual truth. Wherefore, notwithstanding all this fierceness of scorn, with the pretended advantages which some think they have made by traducing expressions in the writings of some men, it may be improper, it maybe only not suited unto their own genius and capacity in these things, we are not to be "ashamed of the gospel of Christ, which is the power of God unto salvation to every one that believeth".
Of this repugnancy unto the mystery of the wisdom and grace of God in Christ, and the foundation of its whole economy, in the distinct operations of the persons of the holy Trinity therein, there are two parts or branches: --
1. That which would reduce the whole of it unto the private reason of men, and their own weak, imperfect management thereof. This is the entire design of the Socinians. Hence, --
(1.) The doctrine of the Trinity itself is denied, impugned, yea, derided by them; and that solely on this account. They plead that it is incomprehensible by reason; for there is in that doctrine a declaration of things absolutely infinite and eternal, which cannot be exemplified in, nor accommodated unto, things finite and temporal. This is the substance of all their pleas against the doctrine of the holy Trinity, that which gives a seeming life and sprightly vigor to their objections against it; wherein yet, under the pretense of the use and exercise of reason, they fall, and resolve all their seasonings into the most absurd and irrational principles that ever the minds of men were besotted withal. For unless you will grant them that what is above their reason, is, therefore, contradictory unto true reason; that what is infinite and eternal is perfectly comprehensible, and in all its concerns and respects to be accounted for; that what cannot be in things finite and of a separate existence, cannot be in things infinite, whose being and existence can be but one; with other such irrational, yea, brutish imaginations; all the arguments of these pretended men of reason against
74
the Trinity become like chaff that every breath of wind will blow away. Hereon they must, as they do, deny the distinct operations of any persons in the Godhead in the dispensation of the mystery of grace; for if there are no such distinct persons, there can be no such distinct operations. Now, as upon a denial of these things no one article of faith can be rightly understood, nor any one duty of obedience be performed unto God in an acceptable manner; so, in particular, we grant that the doctrine of justification by the imputation of the righteousness of Christ cannot stand.
(2.) On the same ground the incarnation of the Son of God is rejected as atj op> wn atj opwt> aton, -- the most absurd conception that ever befell the minds of men. Now it is to no purpose to dispute with men so persuaded, about justification; yea, we will freely acknowledge that all things we believe about it are graw>deiv muq> oi, -- no better than old wives' tales, -- if the incarnation of the Son of God be so also. For I can as well understand how he who is a mere man, however exalted, dignified, and glorified, can exercise a spiritual rule in and over the hearts, consciences, and thoughts of all the men in the world, being intimately knowing of and present unto them all equally at all times (which is another of their fopperies), as how the righteousness and obedience of one should be esteemed the righteousness of all that believe, if that one be no more than a man, if he be not acknowledged to be the Son of God incarnate.
Whilst the minds of men are prepossessed with such prejudices, nay, unless they firmly assent unto the truth in these foundations of it, it is impossible to convince them of the truth and necessity of that justification of a sinner which is revealed in the gospel. Allow the Lord Christ to be no other person but what they believe him to be, and I will grant there can be no other way of justification than what they declare; though I cannot believe that ever any sinner will be justified thereby. These are the issues of an obstinate refusal to give way unto the introduction of the mystery of God and his grace into the way of salvation and our relation unto him.
And he who would desire an instance of the fertility of men's inventions in forging and coining objections against heavenly mysteries, in the justification of the sovereignty of their own reason, as unto what belongs to our relation unto God, need go no farther than the writings of these men against the Trinity and incarnation of the eternal Word. For this is their
75
fundamental rule, in things divine and doctrines of religion, -- That not what the Scripture says is therefore to be accounted true, although it seems repugnant unto any reasonings of ours, or is above what we can comprehend; but what seems repugnant unto our reason, let the words of the Scripture be what they will, that we must conclude that the Scripture does not say so, though it seem never so expressly so to do.
"Itaque non quia utrumque Scripture dicat, propterea haec inter se non pugnare concludendum est; sed potius quia haec inter se pugnant, ideo alterutrum a Scriptura non dici statuendum est",
says Schlichting ad Meisn. Def. Socin. p.102; -- "Wherefore, because the Scripture affirms both these" (that is the efficacy of God's grace and the freedom of our wills), "we cannot conclude from thence that they are not repugnant; but because these things are repugnant unto one another, we must determine that one of them is not spoken in the Scripture:" -- no, it seems, let it say what it will. This is the handsomest way they can take in advancing their own reason above the Scripture; which yet savors of intolerable presumption. So Socinus himself, speaking of the satisfaction of Christ, says, in plain terms:
"Ego quidem etiamsi non semel sed saepius id in sacris monumentis scriptum extaret, non idcirco tamen ita prorsus rem se habere crederem, ut vos opinamini; cum enim id omnino fieri non possit non secus atque in multis llis Scripturae Testimoniis, una cum caeteris omnibus facio; aliqua, quae minus incommoda videretur, interpretatione adhibita, eum sensum ex ejusmodi verbis elicerem qui sibi constaret;"
-- "For my part, if this (doctrine) were extant and written in the holy Scripture, not once, but often, yet would I not therefore believe it to be so as you do; for where it can by no means be so (whatever the Scripture says), I would, as I do with others in other places, make use of some less incommodious interpretation, whereby I would draw a sense out of the words that should be consistent with itself." And how he would do this he declares a little before:
"Sacra verba in alium sensum, quam verba sonant, per inusitatos etiam tropos quandoque explicantur".
76
He would explain the words into another sense than what they sound or propose, by unusual tropes. And, indeed, such uncouth tropes does he apply, as so many engines and machines, to pervert all the divine testimonies concerning our redemption, reconciliation, and justification by the blood of Christ.
Having therefore fixed this as their rule, constantly to prefer their own reason above the express words of the Scripture, which must, therefore, by one means or other, be so perverted or wrested as to be made compliant therewith, it is endless to trace them in their multiplied objections against the holy mysteries, all resolved into this one principle, that their reason cannot comprehend them, nor does approve of them. And if any man would have an especial instance of the serpentine wits of men winding themselves from under the power of conviction by the spiritual light of truth, or at least endeavoring so to do, let him read the comments of the Jewish rabbins on Isaiah, chap. 53, and of the Socinians on the beginning of the Gospel of John.
2. The second branch of this repugnancy springs from the want of a due comprehension of that harmony which is in the mystery of grace, and between all the parts of it. This comprehension is the principal effect of that wisdom which believers are taught by the Holy Ghost. For our understanding of the wisdom of God in a mystery is neither an art nor a science, whether purely speculative or more practical, but a spiritual wisdom. And this spiritual wisdom is such as understands and apprehends things, not so much, or not only in the notion of them, as in their power, reality, and efficacy, towards their proper ends. And, therefore, although it may be very few, unless they be learned, judicious, and diligent in the use of means of all sorts, do attain unto it clearly and distinctly in the doctrinal notions of it; yet are all true believers, yea, the meanest of them, directed and enabled by the Holy Spirit, as unto their own practice and duty, to act suitably unto a comprehension of this harmony, according to the promise that "they shall be all taught of God." Hence, those things which appear unto others contradictory and inconsistent one with another, so as that they are forced to offer violence unto the Scripture and their own experience in the rejection of the one or the other of them, are reconciled in their minds and made mutually useful or helpful unto one another, in the
77
whole course of their obedience. But these things must be farther spoken unto.
Such an harmony as that intended there is in the whole mystery of God. For it is the most curious effect and product of divine wisdom; and it is no impeachment of the truth of it, that it is not discernible by human reason. A full comprehension of it no creature can in this world arise unto. Only, in the contemplation of faith, we may arrive unto such an understanding admiration of it as shall enable us to give glory unto God, and to make use of all the parts of it in practice as we have occasion. Concerning it the holy man mentioned before cried out, W+ ajnezicnias> tou dhmiourgia> v? -- "O unsearchable contrivance and operations". And so is it expressed by the apostle, as that which has an unfathomable depth of wisdom in it, W+ baq> ov plout> on, etc. -- "O the depth of the riches both of the wisdom and knowledge of God! How unsearchable are his judgments, and his ways past finding <451133>Romans 11:33-36. See to the same purpose, <490308>Ephesians 3:8-10.
There is a harmony, a suitableness of one thing unto another, in all the works of creation. Yet we see that it is not perfectly nor absolutely discoverable unto the wisest and most diligent of men. How far are they from an agreement about the order and motions of the heavenly bodies, of the sympathies and qualities of sundry things here below, in the relation of causality and efficiency between one thing and another! The new discoveries made concerning any of them, do only evidence how far men are from a just and perfect comprehension of them. Yet such a universal harmony there is in all the parts of nature and its operations, that nothing in its proper station and operation is destructively contradictory either to the whole or any part of it, but every thing contributes unto the preservation and use of the universe. But although this harmony be not absolutely comprehensible by any, yet do all living creatures, who follow the conduct or instinct of nature, make use of it, and live upon it; and without it neither their being could be preserved, nor their operations continued.
But in the mystery of God and his grace, the harmony and suitableness of one thing unto another, with their tendency unto the same end, is incomparably more excellent and glorious than that which is seen in nature
78
or the works of it. For whereas God made all things at first in wisdom, yet is the new creation of all things by Jesus Christ ascribed peculiarly unto the riches, stores, and treasures of that infinite wisdom. Neither can any discern it unless they are taught of God; for it is only spiritually discerned. But yet is it by the most despised. Some seem to think that there is no great wisdom in it; and some, that no great wisdom is required unto the comprehension of it: few think it worth the while to spend half that time in prayer, in meditation, in the exercise of self-denial, mortification, and holy obedience, doing the will of Christ, that they may know of his word, to the attaining of a due comprehension of the mystery of godliness, as some do in diligence, study, and trial of experiments, who design to excel in natural or mathematical sciences. Wherefore there are three things evident herein: --
1. That such an harmony there is in all the parts of the mystery of God, wherein all the blessed properties of the divine nature are glorified, our duty in all instances is directed and engaged, our salvation in the way of obedience secured, and Christ, as the end of all, exalted. Wherefore, we are not only to consider and know the several parts of the doctrine of spiritual truths but their relation, also, one unto another, their consistency one with another in practice, and their mutual furtherance of one another unto their common end. And a disorder in our apprehensions about any part of that whose beauty and use arises from its harmony, gives some confusion of mind with respect unto the whole.
2. That unto a comprehension of this harmony in a due measure, it is necessary that we be taught of God; without which we can never be wise in the knowledge of the mystery of his grace. And herein ought we to place the principal part of our diligence, in our inquiries into the truths of the gospel.
3. All those who are taught of God to know his will, unless it be when their minds are disordered by prejudices, false opinions, or temptations, have an experience in themselves and their own practical obedience, of the consistency of all parts of the mystery of God's grace and truth in Christ among themselves, -- of their spiritual harmony and cogent tendency unto the sane end. The introduction of the grace of Christ into our relation unto God, makes no confusion or disorder in their minds, by the conflict of the
79
principles of natural reason, with respect unto our first relation unto God, and those of grace, with respect unto that whereunto we are renewed.
From the want of a due comprehension of this divine harmony it is, that the minds of men are filled with imaginations of an inconsistency between the most important parts of the mystery of the gospel, from whence the confusions that are at this day in Christian religion do proceed.
Thus the Socinians can see no consistency between the grace or love of God and the satisfaction of Christ, but imagine if the one of them be admitted, the other must be excluded out of our religion. Wherefore they principally oppose the latter, under a pretense of asserting and vindicating the former. And where these things are expressly conjoined in the same proposition of faith, -- as where it is said that
"we are justified freely by the grace of God, through the redemption that is in Christ Jesus; whom God has set forth to be a propitiation through faith in his blood," <450324>Romans 3:24, 25,
-- they will offer violence unto common sense and reason, rather than not disturb that harmony which they cannot understand. For although it be plainly affirmed to be a redemption by his blood, as he is a propitiation, as his blood was a ransom or price of redemption, yet they will contend that it is only metaphorical, -- a mere deliverance by power, like that of the Israelites by Moses. But these things are clearly stated in the gospel; and therefore not only consistent, but such as that the one cannot subsist without the other. Nor is there any mention of any especial love or grace of God unto sinners, but with respect unto the satisfaction of Christ as the means of the communication of all its effects unto them. See <430316>John 3:16; <450323>Romans 3:23-25; <450830>8:30-33; 2<470519> Corinthians 5:19-21; <490107>Ephesians 1:7; etc.
In like manner, they can see no consistency between the satisfaction of Christ and the necessity of holiness or obedience in them that do believe. Hence they continually glamor, that, by our doctrine of the mediation of Christ, we overthrow all obligations unto a holy life. And by their sophistical reasonings unto this purpose, they prevail with many to embrace their delusion, who have not a spiritual experience to confront their sophistry withal. But as the testimony of the Scripture lies expressly
80
against them, so those who truly believe, and have real experience of the influence of that truth into the life of God, and how impossible it is to yield any acceptable obedience herein without respect thereunto, are secured from their snares.
These and the like imaginations arise from the unwillingness of men to admit of the introduction of the mystery of grace into our relation unto God. For suppose us to stand before God on the old constitution of the covenant of creation, which alone natural reason likes and is comprehensive of, and we do acknowledge these things to be inconsistent. But the mystery of the wisdom and grace of God in Christ cannot stand without them both.
So, likewise, God's efficacious grace in the conversion of sinners, and the exercise of the faculties of their minds in a way of duty, are asserted as contradictory and inconsistent. And although they seem both to be positively and frequently declared in the Scripture, yet, say these men, their consistency being repugnant to their reason, let the Scripture say what it will, yet is it to be said by us that the Scripture does not assert one of them. And this is from the same cause; men cannot, in their wisdom, see it possible that the mystery of God's grace should be introduced into our relation and obedience unto God. Hence have many ages of the church, especially the last of them, been filled with endless disputes, in opposition to the grace of God, or to accommodate the conceptions of it unto the interests of corrupted reason.
But there is no instance more pregnant unto this purpose than that under our present consideration. Free justification, through the imputation of the righteousness of Christ, is cried out against, as inconsistent with a necessity of personal holiness and obedience: and because the Socinians insist principally on this pretense, it shall be fully and diligently considered apart; and that holiness which, without it, they and others deriving from them do pretend unto, shall be tried by the unerring rule.
Wherefore I desire it may be observed, that in pleading for this doctrine, we do it as a principal part of the introduction of grace into our whole relation unto God. Hence we grant, --
81
1. That it is unsuited, yea foolish, and, as some speak, childish, unto the principles of unenlightened and unsanctified reason or understandings of men. And this we conceive to be the principal cause of all the oppositions that are made unto it, and all the deprivations of it that the church is pestered withal. Hence are the wits of men so fertile in sophistical cavils against it, so ready to load it with seeming absurdities, and I know not what unsuitableness unto their wondrous rational conceptions. And no objection can be made against it, be it never so trivial, but it is highly applauded by those who look on that introduction of the mystery of grace, which is above their natural conceptions, as unintelligible folly.
2. That the necessary relation of these things, one unto the other, -- namely, of justification by the imputation of the righteousness of Christ, and the necessity of our personal obedience, -- will not be clearly understood, nor duly improved, but by and in the exercise of the wisdom of faith. This we grant also; and let who will make what advantage they can of this concession. True faith has that spiritual light in it, or accompanying of it, as that it is able to receive it, and to conduct the soul unto obedience by it. Wherefore, reserving the particular consideration hereof unto its proper place, I say, in general, --
(1.) That this relation is evident unto that spiritual wisdom whereby we are enabled, doctrinally and practically, to comprehend the harmony of the mystery of God, and the consistency of all the parts of it, one with another.
(2.) That it is made evident by the Scripture, wherein both these things -- justification through the imputation of the righteousness of Christ, and the necessity of our personal obedience -- are plainly asserted and declared. And we defy that rule of the Socinians, that seeing these things are inconsistent in their apprehension or unto their reason, therefore we must say that one of them is not taught in the Scripture: for whatever it may appear unto their reason, it does not so to ours; and we have at least as good reason to trust unto our own reason as unto theirs. Yet we absolutely acquiesce in neither, but in the authority of God in the Scripture; rejoicing only in this, that we can set our seal unto his revelations by our own experience. For, --
82
(3.) It is fully evident in the gracious conduct which the minds of them that believe are under, even that of the Spirit of truth and grace, and the inclinations of that new principle of the divine life whereby they are acted; for although, from the remainders of sin and darkness that are in them, temptations may arise unto a continuation in sin because grace has abounded, yet are their minds so formed and framed by the doctrine of this grace, and the grace of this doctrine, that the abounding of grace herein is the principal motive unto their abounding in holiness, as we shall see afterward.
And this we aver to be the spring of all those objections which the adversaries of this doctrine do continually endeavor to entangle it withal. As, --
1. If the passive righteousness (as it is commonly called), that is, his death and suffering, be imputed unto us, there is no need, nor can it be, that his active righteousness, or the obedience of his life, should be imputed unto us; and so on the contrary: for both together are inconsistent.
2. That if all sin be pardoned, there is no need of the righteousness; and so on the contrary, if the righteousness of Christ be imputed unto us, there is no room for, or need of, the pardon of sin.
3. If we believe the pardon of our sins, then are our sins pardoned before we believe, or we are bound to believe that which is not so.
4. If the righteousness of Christ be imputed unto us, then are we esteemed to have done and suffered what, indeed, we never did nor suffered; and it is true, that if we are esteemed our selves to have done it, imputation is overthrown.
5. If Christ's righteousness be imputed unto us, then are we as righteous as was Christ himself.
6. If our sins were imputed unto Christ, then was he thought to have sinned, and was a sinner subjectively.
7. If good works be excluded from any interest in our justification before God, then are they of no use unto our salvation.
83
8. That it is ridiculous to think that where there is no sin, there is not all the righteousness that can be required.
9. That righteousness imputed is only a putative or imaginary righteousness, etc.
Now, although all these and the like objections, however subtilely managed (as Socinus boasts that he had used more than ordinary subtlety in this cause, -- "In quo, si subtilius aliquanto quam opus esse videretur, quaedam a nobis disputate sunt", De Servat., par. 4, cap. 4.), are capable of plain and clear solutions, and we shall avoid the examination of none of them; yet at present I shall only say, that all the shades which they cast on the minds of men do vanish and disappear before the light of express Scripture testimonies, and the experience of them that do believe, where there is a due comprehension of the mystery of grace in any tolerable measure.
Seventhly, General prejudices against the imputation of the righteousness
Seventhly. There are some common prejudices, that are usually pleaded against the doctrine of the imputation of the righteousness of Christ; which, because they will not orderly fall under a particular consideration in our progress, may be briefly examined in these general previous considerations: --
1. It is usually urged against it, that this imputation of the righteousness of Christ is nowhere mentioned expressly in the Scripture. This is the first objection of Bellarmine against it.
"Hactenus", says he, "nullum omnino locum invenire putuerunt, ubi legeretur Christi justitiam nobis imputari ad justitiam; vel nos justos esse per Christi justitiam nobis imputatam", De Justificat., lib. 2 cap. 7;
-- an objection, doubtless, unreasonably and immodestly urged by men of this persuasion; for not only do they make profession of their whole faith, or their belief of all things in matters of religion, in terms and expressions nowhere used in the Scripture, but believe many things also, as they say, with faith divine, not at all revealed or contained in the Scripture, but drained by them out of the traditions of the church. I do not, therefore,
84
understand how such persons can modestly manage this as an objection against any doctrine, that the terms wherein some do express it are not rJhtw~v, -- found in the Scripture just in that order of one word after another as by them they are used; for this rule may be much enlarged, and yet be kept strait enough to exclude the principal concerns of their church out of the confines of Christianity. Nor can I apprehend much more equity in others, who reflect with severity on this expression of the imputation of the righteousness of Christ as unscriptural, as if those who make use thereof were criminal in no small degree, when themselves, immediately in the declaration of their own judgment, make use of such terms, distinctions, and expressions, as are so far from being in the Scripture, as that it is odds they had never been in the world, had they escaped Aristotle's mint, or that of the schools deriving from him.
And thus, although a sufficient answer has frequently enough (if any thing can be so) been returned unto this objection in Bellarmine, yet has one of late amongst ourselves made the translation of it into English to be the substance of the first chapter of a book about justification; though he needed not to have given such an early intimation unto whom he is beholding for the greatest part of his ensuing discourse, unless it be what is taken up in despiteful revilings of other men. For take from him what is not his own, on the one hand, and impertinent cavils at the words and expressions of other men, with forged imputations on some of them, on the other, and his whole book will disappear. But yet, although he affirms that none of the Protestant writers, who speak of the imputation of the righteousness of Christ unto us (which were all of them, without exception, until of late), have precisely kept to the form of wholesome words, but have rather swerved and varied from the language of the Scripture; yet he will excuse them from open error, if they intend no more thereby but that we are made partakers of the benefits of the righteousness of Christ. But if they intend that the righteousness of Christ itself imputed unto us (that is, so as to be our righteousness before God, whereon we are pardoned and accepted with him, or do receive the forgiveness of sins, and a right to the heavenly inheritance), then are they guilty of that error which makes us to be esteemed to do ourselves what Christ did; and so on the other side, Christ to have done what we do and did, chapter 2,3. But these things are not so. For, if we are esteemed to have done any thing in our
85
own persons, it cannot be imputed unto us as done for us by another; as it will appear when we shall treat of these things afterwards. But the great and holy persons intended, are as little concerned in the accusations or apologies of some writers, as those writers seem to be acquainted with that learning, wisdom, and judgment, wherein they did excel, and the characters whereof are so eminently conspicuous in all their writings. But the judgment of most Protestants is not only candidly expressed, but approved of also by Bellarmine himself in another place.
"Non esset", says he, "absurdum, si quis diceret nobis imputari Christi justitiam et merita; cum nobis donentur et applicentur; ac si nos ipsi Deo satisfecissemus". De Justif., lib. 2, cap. 10;
-- "It were not absurd, if any one should say that the righteousness and merits of Christ are imputed unto us, when they are given and applied unto us, as if we ourselves had satisfied God." And this he confirms with that saying of Bernard, Epist. ad Innocent. 190,
"Nam `si unus pro omnibus mortuus est, ergo omnes mortui sunt, ' ut videlicet satisfactio unius omnibus imputetur, sicut omnium peccata unus ille portavit".
And those who will acknowledge no more in this matter, but only a participation "quovis modo", one way or other, of the benefits of the obedience and righteousness of Christ, wherein we have the concurrence of the Socinians also, might do well, as I suppose, plainly to deny all imputation of his righteousness unto us in any sense, as they do, seeing the benefits of his righteousness cannot be said to be imputed unto us, what way soever we are made partakers of them. For to say that the righteousness of Christ is imputed unto us, with respect unto the benefits of it, when neither the righteousness itself is imputed unto us, nor can the benefits of it be imputed unto us, as we shall see afterward, does minister great occasion of much needless variance and contests. Neither do I know any reason why men should seek countenance unto this doctrine under such an expression as themselves reflect upon as unscriptural, if they be contented that their minds and sense should be clearly understood and apprehended; -- for truth needs no subterfuge.
86
The Socinians do now principally make use of this objection. For, finding the whole church of God in the use of sundry expressions, in the declaration of the most important truths of the gospel, that are not literally contained in the Scripture, they hoped for an advantage from thence in their opposition unto the things themselves. Such are the terms of the Trinity, the incarnation, satisfaction, and merit of Christ, as this also, of the imputation of his righteousness. How little they have prevailed in the other instances, has been sufficiently manifested by them with whom they have had to do. But as unto that part of this objection which concerns the imputation of the righteousness of Christ unto, believers, those by whom it is asserted do say, --
(1.) That it is the thing alone intended which they plead for. If that be not contained in the Scripture, if it be not plainly taught and confirmed therein, they will speedily relinquish it. But if they can prove that the doctrine which they intend in this expression, and which is thereby plainly declared unto the understandings of men, is a divine truth sufficiently witnessed unto in the Scripture; then is this expression of it reductively scriptural, and the truth itself so expressed a divine verity. To deny this, is to take away all use of the interpretation of the Scripture, and to overthrow the ministry of the church. This, therefore, is to be alone inquired into.
(2.) They say, the same thing is taught and expressed in the Scripture in phrases equipollent. For it affirms that "by the obedience of one" (that is Christ), "many are made righteous", <450519>Romans 5:19; and that we are made righteous by the imputation of righteousness unto us,
"Blessed is the man unto whom God imputeth righteousness without works," chap. <450406>4:6.
And if we are made righteous by the imputation of righteousness unto us, that obedience or righteousness whereby we are made righteous is imputed unto us. And they will be content with this expression of this doctrine, -- that the obedience of Christ whereby we are made righteous, is the righteousness that God imputes unto us. Wherefore, this objection is of no force to disadvantage the truth pleaded for.
2. Socinus objects, in particular, against this doctrine of justification by the imputation of the righteousness of Christ, and of his satisfaction, that
87
there is nothing said of it in the "Evangelists", nor in the "report of the sermons of Christ unto the people, nor yet in those of his private discourses with his disciples"; and he urges it vehemently and at large against the whole of the expiation of sin by his death, De Servator., par. 4, cap. 9. And as it is easy "malis inventis pejora addere", this notion of his is not only made use of and pressed at large by one among ourselves, but improved also by a dangerous comparison between the writings of the evangelists and the other writings of the New Testament. For to enforce this argument, that the histories of the gospel, wherein the sermons of Christ are recorded, do make no mention of the imputation of the righteousness of Christ (as in his judgment they do not), nor of his satisfaction, or merit, or expiation of sin, or of redemption by his death (as they do not in the judgment of Socinus), it is added by him, that for his part he is "apt to admire our Savior's sermons, who was the author of our religion, before the writings of the apostles, though inspired men". Whereunto many dangerous insinuations and reflections on the writings of St. Paul, contrary to the faith and sense of the church in all ages, are subjoined. See pp.240,241.
But this boldness is not only unwarrantable, but to be abhorred. What place of Scripture, what ecclesiastical tradition, what single precedent of any one sober Christian writer, what theological reason, will countenance a man in making the comparison mentioned, and so determining thereon? Such juvenile boldness, such want of a due apprehension and understanding of the nature of divine inspiration, with the order and design of the writings of the New Testament, which are the springs of this precipitate censure, ought to be reflected on. At present, to remove this pretense out of our way, it may be observed, --
(1.) That what the Lord Christ taught his disciples, in his personal ministry on the earth, was suited unto that economy of the church which was antecedent unto his death and resurrection. Nothing did he withhold from them that was needful to their faith, obedience, and consolation in that state. Many things he instructed them in out of the Scripture, many new revelations he made unto them, and many times did he occasionally instruct and rectify their judgments; howbeit he made no clear, distinct revelation of those sacred mysteries unto them which are peculiar unto the
88
faith of the New Testament, nor were to be distinctly apprehended before his death and resurrection.
(2.) What the Lord Christ revealed afterward by his Spirit unto the apostles, was no less immediately from himself than was the truth which he spoke unto them with his own mouth in the days of his flesh. An apprehension to the contrary is destructive of Christian religion. The epistles of the apostles are no less Christ's sermons than that which he delivered on the mount. Wherefore --
(3.) Neither in the things themselves, nor in the way of their delivery or revelation, is there any advantage of the one sort of writings above the other. The things written in the epistles proceed from the same wisdom, the same grace, the same love, with the things which he spoke with his own mouth in the days of his flesh, and are of the same divine veracity, authority, and efficacy. The revelation which he made by his Spirit is no less divine and immediate from himself, than what he spoke unto his disciples on the earth. To distinguish between these things, on any of these accounts, is intolerable folly.
(4.) The writings of the evangelists do not contain the whole of all the instructions which the Lord Christ gave unto his disciples personally on the earth. For he was seen of them after his resurrection forty days, and spoke with them of "the things pertaining to the kingdom of God," <440103>Acts 1:3; and yet nothing hereof is recorded in their writings, but only some few occasional speeches. Nor had he given before unto them a clear and distinct understanding of those things which were delivered concerning his death and resurrection in the Old Testament; as is plainly declared, <422425>Luke 24:25-27. For it was not necessary for them, in that state wherein they were. Wherefore, --
(5.) As to the extent of divine revelations objectively those which he granted, by his Spirit, unto his apostles after his ascension, were beyond those which he personally taught them, so far as they are recorded in the writings of the evangelists. For he told them plainly, not long before hit death, that he had many things to say unto them which "then they could not bear," <431612>John 16:12. And for the knowledge of those things, he refers them to the coming of the Spirit to make revelation of them from himself, in the next words, "Howbeit when he, the Spirit of truth, is come, he will
89
guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you," verses 13,14. And on this account he had told them before, that it was expedient for them that he should go away, that the Holy Spirit might come unto them, whom he would send from the Father, verse 7. Hereunto he referred the full and clear manifestation of the mysteries of the gospel. So false, as well as dangerous and scandalous, are those insinuations of Socinus and his followers.
(6.) The writings of the evangelists are full unto their proper ends and purposes. These were, to record the genealogy, conception, birth, acts, miracles, and teachings of our Savior, so far as to evince him to be the true, only-promised Messiah. So he testifies who wrote the last of them:
"Many other signs truly did Jesus, which are not written in this book: but these are written, that ye might believe that Jesus is the Christ, the Son of God," <432230>John 22:30,31.
Unto this end every thing is recorded by them that is needful unto the ingenerating and establishing of faith. Upon this confirmation, all things declared in the Old Testament concerning him -- all that was taught in types and sacrifices -- became the object of faith, in that sense wherein they were interpreted in the accomplishment; and that in them this doctrine was before revealed, shall be proved afterward. It is, therefore, no wonder if some things, and those of the highest importance, should be declared more fully in other writings of the New Testament than they are in those of the evangelists
(7.) The pretense itself is wholly false; for there are as many pregnant testimonies given unto this truth in one alone of the evangelists as in any other book of the New Testament, -- namely, in the book of John. I shall refer to some of them, which will be pleaded in their proper place, chapter <430112>1:12,17; <430314>3:14-18,36; <430524>5:24.
But we may pass this by, as one of those inventions concerning which Socinus boasts, in his epistle to Michael Vajoditus, that his writings were esteemed by many for the singularity of things asserted in them.
90
3. The difference that has been among Protestant writers about this doctrine is pleaded in the prejudice of it. Osiander, in the entrance of the reformation, fell into a vain imagination, that we were justified or made righteous with the essential righteousness of God, communicated unto us by Jesus Christ. And whereas he was opposed herein with some severity by the most learned persons of those days, to countenance himself in his singularity, he pretended that there were "twenty different opinions amongst the Protestants themselves about the formal cause of our justification before God". This was quickly laid hold on by them of the Roman church, and is urged as a prejudice against the whole doctrine, by Bellarmine, Vasquez, and others. But the vanity of this pretense of his has been sufficiently discovered; and Bellarmine himself could fancy but four opinions among them that seemed to be different from one another, reckoning that of Osiander for one, De Justificat., lib. 2, cap. 1. But whereas he knew that the imagination of Osiander was exploded by them all, the other three that he mentions are indeed but distinct parts of the same entire doctrine. Wherefore, until of late it might be truly said, that the faith and doctrine of all Protestants was in this article entirely the same. For however they differed in the way, manner, and methods of its declaration, and too many private men were addicted unto definitions and descriptions of their own, under pretense of logical accuracy in teaching, which gave an appearance of some contradiction among them; yet in this they generally agreed, that it is the righteousness of Christ, and not our own, on the account whereof we receive the pardon of sin, acceptance with God, are declared righteous by the gospel, and have a right and title unto the heavenly inheritance. Hereon, I say, they were generally agreed, first against the Papists, and afterwards against the Socinians; and where this is granted, I will not contend with any man about his way of declaring the doctrine of it.
And that I may add it by the way, we have herein the concurrence of the fathers of the primitive church. For although by justification, following the etymology of the Latin word, they understood the making us righteous with internal personal righteousness, -- at least some of them did so, as Austin in particular, -- yet that we are pardoned and accepted with God on any other account but that of the righteousness of Christ, they believed not. And whereas, especially in their controversy with the Pelagians, after
91
the rising of that heresy, they plead vehemently that we are made righteous by the grace of God changing our hearts and natures, and creating in us a principle of spiritual life and holiness, and not by the endeavors of our own free will, or works performed in the strength thereof, their words and expressions have been abused, contrary to their intention and design.
For we wholly concur with them, and subscribe unto all that they dispute about the making of us personally righteous and holy by the effectual grace of God, against all merit of works and operations of our own free will (our sanctification being every way as much of grace as our justification, properly so called); and that in opposition unto the common doctrine of the Roman church about the same matter: only they call this our being made inherently and personally righteous by grace, sometimes by the name of justification, which we do not. And this is laid hold on as an advantage by those of the Roman church who do not concur with them in the way and manner whereby we are so made righteous. But whereas by our justification before God, we intend only that righteousness whereon our sins are pardoned, wherewith we are made righteous in his sight, or for which we are accepted as righteous before him, it will be hard to find any of them assigning of it unto any other causes than the Protestants do. So it is fallen out, that what they design to prove, we entirely comply with them in; but the way and manner whereby they prove it is made use of by the Papists unto another end, which they intended not.
But as to the way and manner of the declaration of this doctrine among Protestants themselves, there ever was some variety and difference in expressions; nor will it otherwise be whilst the abilities and capacities of men, whether in the conceiving of things of this nature, or in the expression of their conceptions, are so various as they are. And it is acknowledged that these differences of late have had by some as much weight laid upon them as the substance of the doctrine generally agreed in. Hence some have composed entire books, consisting almost of nothing but impertinent cavils at other men's words and expressions. But these things proceed from the weakness of some men, and other vicious habits of their minds, and do not belong unto the cause itself. And such persons, as for me, shall write as they do, and fight on until they are weary. Neither has the multiplication of questions, and the curious discussion of them in the handling of this doctrine, wherein nothing ought to be diligently insisted on
92
but what is directive of our practice, been of much use unto the truth itself, though it has not been directly opposed in them.
That which is of real difference among persons who agree in the substance of the doctrine, may be reduced unto a very few heads; as, --
(1.) There is something of this kind about the nature of faith whereby we are justified, with its proper object in justifying, and its use in justification. And an instance we have herein, not only of the weakness of our intellects in the apprehension of spiritual things, but also of the remainders of confusion and disorder in our minds; at least, how true it is that we know only in part, and prophesy only in part, whilst we are in this life. For whereas this faith is an act of our minds, put forth in the way of duty to God, yet many by whom it is sincerely exercised, and that continually, are not agreed either in the nature or proper object of it. Yet is there no doubt but that some of them who differ amongst themselves about these things, have delivered their minds free from the prepossession of prejudices and notions derived from other artificial seasonings imposed on them, and do really express their own conceptions as to the best and utmost of their experience. And notwithstanding this difference, they do yet all of them please God in the exercise of faith, as it is their duty, and have that respect unto its proper object as secures both their justification and salvation. And if we cannot, on this consideration, bear with, and forbear, one another in our different conceptions and expressions of those conceptions about these things, it is a sign we have a great mind to be contentious, and that our confidences are built on very weak foundations. For my part, I had much rather my lot should be found among them who do really believe with the heart unto righteousness, though they are not able to give a tolerable definition of faith unto others, than among them who can endlessly dispute about it with seeming accuracy and skill, but are negligent in the exercise of it as their own duty. Wherefore, some things shall be briefly spoken of in this matter, to declare my own apprehensions concerning the things mentioned, without the least design to contradict or oppose the conceptions of others.
(2.) There has been a controversy more directly stated among some learned divines of the Reformed churches (for the Lutherans are unanimous on the one side), about the righteousness of Christ that is said to be imputed unto
93
us. For some would have this to be only his suffering of death, and the satisfaction which he made for sin thereby, and others include therein the obedience of his life also. The occasion, original, and progress of this controversy, the persons by whom it has been managed, with the writings wherein it is so, and the various ways that have been endeavored for its reconciliation, are sufficiently known unto all who have inquired into these things. Neither shall I immix myself herein, in the way of controversy, or in opposition unto others, though I shall freely declare my own judgment in it, so far as the consideration of the righteousness of Christ, under this distinction, is inseparable from the substance of the truth itself which I plead for.
(3.) Some difference there has been, also, whether the righteousness of Christ imputed unto us, or the imputation of the righteousness of Christ, may be said to be the formal cause of our justification before God; wherein there appears some variety of expression among learned men, who have handled this subject in the way of controversy with the Papists. The true occasion of the differences about this expression has been this, and no other: Those of the Roman church do constantly assert, that the righteousness whereby we are righteous before God is the formal cause of our justification; and this righteousness, they say, is our own inherent, personal righteousness, and not the righteousness of Christ imputed unto us: wherefore they treat of this whole controversy -- namely, what is the righteousness on the account whereof we are accepted with God, or justified -- under the name of the formal cause of justification; which is the subject of the second book of Bellarmine concerning justification. In opposition unto them, some Protestants, contending that the righteousness wherewith we are esteemed righteous before God, and accepted with him, is the righteousness of Christ imputed unto us, and not our own inherent, imperfect, personal righteousness, have done it under this inquiry, -- namely, What is the formal cause of our justification? Which some have said to be the imputation of the righteousness of Christ, some, the righteousness of Christ imputed. But what they designed herein was, not to resolve this controversy into a philosophical inquiry about the nature of a formal cause, but only to prove that that truly belonged unto the righteousness of Christ in our justification which the Papists ascribed unto our own, under that name. That there is a habitual, infused habit of
94
grace, which is the formal cause of our personal, inherent righteousness, they grant: but they all deny that God pardons our sins, and justifies our persons, with respect unto this righteousness, as the formal cause thereof; nay, they deny that in the justification of a sinner there either is, or can be, any inherent formal cause of it. And what they mean by a formal cause in our justification, is only that which gives the denomination unto the subject, as the imputation of the righteousness of Christ does to a person that he is justified.
Wherefore, notwithstanding the differences that have been among some in the various expression of their conceptions, the substance of the doctrine of the reformed churches is by them agreed upon and retained entire. For they all agree that God justifies no sinner, -- absolves him not from guilt, nor declares him righteous, so as to have a title unto the heavenly inheritance, -- but with respect unto a true and perfect righteousness; as also, that this righteousness is truly the righteousness of him that is so justified; that this righteousness becomes ours by God's free grace and donation, -- the way on our part whereby we come to be really and effectually interested therein being faith alone; and that this is the perfect obedience or righteousness of Christ imputed unto us: in these things, as they shall be afterwards distinctly explained, is contained the whole of that truth whose explanation and confirmation is the design of the ensuing discourse. And because those by whom this doctrine in the substance of it is of late impugned, derive more from the Socinians than the Papists, and make a nearer approach unto their principles, I shall chiefly insist on the examination of those original authors by whom their notions were first coined, and whose weapons they make use of in their defense.
Eighthly. To close these previous discourses, it is worthy our consideration what weight was laid on this doctrine of justification at the first Reformation and what influence it had into the whole work thereof. However the minds of men may be changed as unto sundry doctrines of faith among us, yet none can justly own the name of Protestant, but he must highly value the first Reformation: and they cannot well do otherwise whose present even temporal advantages are resolved thereinto. However, I intend none but such as own an especial presence and guidance of God with them who were eminently and successfully employed therein. Such persons cannot but grant that their faith in this matter, and the
95
concurrence of their thoughts about its importance, are worthy consideration.
Now it is known that the doctrine of justification gave the first occasion to the whole work of reformation, and was the main thing whereon it turned. This those mentioned declared to be "Articulus stantis aut cadentis eccleseae", and that the vindication thereof alone deserved all the pains that were taken in the whole endeavor of reformation. But things are now, and that by virtue of their doctrine herein, much changed in the world, though it be not so understood or acknowledged. In general, no small benefit redounded unto the world by the Reformation, even among them by whom it was not, nor is received, though many bluster with contrary pretensions: for all the evils which have accidentally ensued thereon, arising most of them from the corrupt passions and interests of them by whom it has been opposed, are usually ascribed unto it; and all the light, liberty, and benefit of the minds of men which it has introduced, are ascribed unto other causes. But this may be signally observed with respect unto the doctrine of justification, with the causes and effects of its discovery and vindication. For the first reformers found their own, and the consciences of other men, so immersed in darkness, so pressed and harassed with fears, terrors, and disquietments under the power of it, and so destitute of any steady guidance into the ways of peace with God, as that with all diligence (like persons sensible that herein their spiritual and eternal interest was concerned) they made their inquiries after the truth in this matter; which they knew must be the only means of their deliverance. All men in those days were either kept in bondage under endless fears and anxieties of mind upon the convictions of sin, or sent for relief unto indulgences, priestly pardons, penances, pilgrimages, works satisfactory of their own, and supererogatory of others, or kept under chains of darkness for purgatory unto the last day. Now, he is no way able to compare things past and present, who sees not how great an alteration is made in these things even in the papal church. For before the Reformation, whereby the light of the gospel, especially in this doctrine of justification, was diffused among men, and shone even into their minds who never comprehended nor received it, the whole almost of religion among them was taken up with, and confined unto, these things. And to instigate men unto an abounding sedulity in the observation of them, their minds were
96
stuffed with traditions and stories of visions, apparitions, frightful spirits, and other imaginations that poor mortals are apt to be amazed withal, and which their restless disquitments gave countenance unto. "Somnia, terrores magici, miracula, sagae Nocturni lemures, portentaque Thessala," -- (Hor., Ep. 202, 209.) were the principal objects of their creed, and matter of their religious conversation. That very church itself comparatively at ease from these things unto what it was before the Reformation; though so much of them is still retained as to blind the eyes of men from discerning the necessity as well as the truth of the evangelical doctrine of justification.
It is fallen out herein not much otherwise than it did at the first entrance of Christianity into the world. For there was an emanation of light and truth from the gospel which affected the minds of men, by whom yet the whole of it, in its general design, was opposed and persecuted. For from thence the very vulgar sort of men became to have better apprehensions and notions of God and his properties, or the original and rule of the universe, than they had arrived unto in the midnight of their paganism. And a sort of learned speculative men there were, who, by virtue of that light of truth which sprung from the gospel, and was now diffused into the minds of men, reformed and improved the old philosophy, discarding many of those falsehoods and impertinencies wherewith it had been encumbered. But when this was done, they still maintained their cause on the old principles of the philosophers. And, indeed, their opposition unto the gospel was far more plausible and pleadable than it was before. For after they had discarded the gross conceptions of the common sort about the divine nature and rule, and had blended the light of truth which brake forth in Christian religion with their own philosophical notions, they made a vigorous attempt for the reinforcement of heathenism against the main design of the gospel. And things have not, as I said, fallen out much otherwise in the Reformation. For as by the light of truth which therein brake forth, the consciences of even the vulgar sort are in some measure freed from those childish affrightments which they were before in bondage unto; so those who are learned have been enabled to reduce the opinions and practices of their church into a more defensible posture, and make their opposition unto the truths of the gospel more plausible than they formerly were. Yea, that doctrine which, in the way of its teaching and practice among them, as also in its effects on the consciences of men, was
97
so horrid as to drive innumerable persons from their communion in that and other things also, is now, in the new representation of it, with the artificial covering provided for its former effects in practice, thought an argument meet to be pleaded for a return unto its entire communion.
But to root the superstitions mentioned out of the minds of men, to communicate unto them the knowledge of the righteousness of God, which is revealed from faith to faith, and thereby to deliver them from their bondage, fears, and distress, directing convinced sinners unto the only way of solid peace with God, did the first reformers labor so diligently in the declaration and vindication of the evangelical doctrine of justification; and God was with them. And it is worth our consideration, whether we should, on every cavil and sophism of men not so taught, not so employed, not so tried, not so owned of God as they were, and in whose writings there are not appearing such characters of wisdom, sound judgment, and deep experience, as in theirs, easily part with that doctrine of truth wherein alone they found peace unto their own souls, and whereby they were instrumental to give liberty and peace with God unto the souls and consciences of others innumerable, accompanied with the visible effects of holiness of life, and fruitfulness in the works of righteousness, unto the praise of God by Jesus Christ.
In my judgment, Luther spake the truth when he said, "Amisso articulo justificationis, simul amissa est tota doctrina Christiana". And I wish he had not been a true prophet, when he foretold that in the following ages the doctrine thereof would be again obscured; the causes whereof I have elsewhere inquired into.
Some late writers, indeed, among the Protestants have endeavored to reduce the controversy about justification with the Papist unto an appearance of a far less real difference than is usually judged to be in it. And a good work it is, no doubt, to pare off all unnecessary occasions of debate and differences in religion, provided we go not so near the quick as to let out any of its vital spirits. The way taken herein is, to proceed upon some concessions of the most sober among the Papists, in their ascriptions unto grace and the merit of Christ, on the one side; and the express judgment of the Protestants, variously delivered, of the necessity of good works to them that are justified, on the other. Besides, it appears that in
98
different expressions which either party adhere unto, as it were by tradition, the same things are indeed intended. Among them who have labored in this kind, Ludovicus le Blanc, for his perspicuity and plainness, his moderation and freedom from a contentious frame of spirit, is "pene solus legi dignus". He is like the ghost of Tiresias in this matter. But I must needs say, that I have not seen the effect that might be desired of any such undertaking. For, when each party comes unto the interpretation of their own concessions, which is, "ex communi jure", to be allowed unto them, and which they will be sure to do in compliance with their judgment on the substance of the doctrine wherein the main stress of the difference lies, the distance and breach continue as wide as ever they were. Nor is there the least ground towards peace obtained by any of our condescensions or compliance herein. For unless we can come up entirely unto the decrees and canons of the Council of Trent, wherein the doctrine of the Old and New Testament is anathematized, they will make no other use of any man's compliance, but only to increase the glamor of differences among ourselves. I mention nothing of this nature to hinder any man from granting whatever he can or please unto them, without the prejudice of the substance of truths professed in the protestant churches; but only to intimate the uselessness of such concessions, in order unto peace and agreement with them, whilst they have a Procrustes' bed to lay us upon, and from whose size they will not recede.
Here and there one (not above three or four in all may be named, within this hundred and thirty years) in the Roman communion has owned our doctrine of justification, for the substance of it. So did Albertus Pighius, and the Antitagma Coloniense, as Bellarmine acknowledges. And what he says of Pighius is true, as we shall see afterwards; the other I have not seen. Cardinal Contarinus, in a treatise of justification, written before, and published about the beginning of the Trent Council, delivers himself in the favor of it. But upon the observation of what he had done, some say he was shortly after poisoned; though I must confess I know not where they had the report.
But do what we can for the sake of peace, as too much cannot be done for it, with the safety of truth, it cannot be denied but that the doctrine of justification, as it works effectually in the church of Rome, is the foundation of many enormities among them, both in judgment and
99
practice. They do not continue, I acknowledge, in that visible predominancy and rage as formerly, nor are the generality of the people in so much slavish bondage unto them as they were; but the streams of them do still issue from this corrupt fountain, unto the dangerous infection of the souls of men. For missatical expiatory sacrifices for the tiring and the dead, the necessity of auricular confession, with authoritative absolution, penances, pilgrimages, sacramentals, indulgences, commutations, works satisfactory and supererogatory, the merit and intercession of saints departed, with especial devotions and applications to this or that particular saint or angel, purgatory, yea, on the matter, the whole of monastic devotion, do depend thereon. They are all nothing but ways invented to pacify the consciences of men, or divert them from attending to the charge which is given in against them by the law of God; sorry supplies they are of a righteousness of their own, for them who know not how to submit themselves to the righteousness of God. And if the doctrine of free justification by the blood of Christ were once again exploded, or corrupted and made unintelligible, unto these things, as absurd and foolish as now unto some they seem to be, or what is not one jut better, men must and will again betake themselves. For if once they are diverted from putting their trust in the righteousness of Christ, and grace of God alone, and do practically thereon follow after, take up with, or rest in, that which is their own, the first impressions of a sense of sin which shall befall their consciences will drive them from their present hold, to seek for shelter in any thing that tenders unto them the least appearance of relief. Men may talk and dispute what they please, whilst they are at peace in their own minds, without a real sense either of sin or righteousness, yea, and scoff at them who are not under the power of the same security; but when they shall be awakened with other apprehensions of things than yet they are aware of, they will be put on new resolutions. And it is in vain to dispute with any about justification, who have not duly been convinced of a state of sin, and of its guilt; for such men neither understand what they say, nor that whereof they dogmatize.
We have, therefore, the same reasons that the first reformers had, to be careful about the preservation of this doctrine of the gospel pure and entire; though we may not expect the like success with them in our endeavors unto that end. For the minds of the generality of men are in
100
another posture than they were when they dealt with them. Under the power of ignorance and superstition they were; but yet multitudes of them were affected with a sense of the guilt of sin. With us, for the most part, things are quite otherwise. Notional light, accompanied with a senselessness of sin, leads men unto a contempt of this doctrine, indeed of the whole mystery of the gospel. We have had experience of the fruits of the faith which we now plead for in this nation, for many years, yea, now for some ages; and it cannot well be denied, but that those who have been most severely tenacious of the doctrine of justification by the imputation of the righteousness of Christ, have been the most exemplary in a holy life: I speak of former days. And if this doctrine be yet farther corrupted, debased, or unlearned among us, we shall quickly fall into one of the extremes wherewith we are at present urged on either side. For although the reliefs provided in the church of Rome, for the satisfaction of the consciences of men, are at present by the most disliked, yea, despised, yet, if they are once brought to a loss how to place their whole trust and confidence in the righteousness of Christ, and grace of God in him, they will not always live at such an uncertainty of mind as the best of their own personal obedience will hang them on the briers of; but retake themselves unto somewhat that tenders them certain peace and security, though at present it may seem foolish unto them. And I doubt not but that some, out of a mere ignorance of the righteousness of God, which either they have not been taught, or have had no mind to learn, have, with some integrity in the exercise of their consciences, betaken themselves unto that pretended rest which the church of Rome offers unto them. For being troubled about their sins, they think it better to retake themselves unto that great variety of means for the ease and discharge of their consciences which the Roman church affords, than to abide where they are, without the least pretense of relief; as men will find in due time, there is no such thing to be found or obtained in themselves. They may go on for a time with good satisfaction unto their own minds; but if once they are brought unto a loss through the conviction of sin, they must look beyond themselves for peace and satisfaction, or sit down without them to eternity. Nor are the principles and ways which others take up withal in another extreme, upon the rejection of this doctrine, although more plausible, yet at all more really useful unto the souls of men than those of the Roman church which they reject as obsolete, and unsuited unto the
101
genius of the present age. For they all of them arise from, or lead unto, the want of a due sense of the nature and guilt of sin, as also of the holiness and righteousness of God with respect thereunto. And when such principles as these do once grow prevalent in the minds of men, they quickly grow careless, negligent, secure in sinning, and end for the most part in atheism, or a great indifference, as unto all religion, and all the duties thereof.
102
CHAPTER 1.
JUSTIFYING FAITH; THE CAUSES AND OBJECT OF IT DECLARED
The means of justification on our part is faith. That we are justified by faith, is so frequently and so expressly affirmed in the Scripture, as that it cannot directly and in terms by any be denied. For whereas some begin, by an excess of partiality, which controversial engagements and provocations do incline them unto, to affirm that our justification is more frequently ascribed unto other things, graces or duties, than unto faith, it is to be passed by in silence, and not contended about. But yet, also, the explanation which some others make of this general concession, that "we are justified by faith", does as fully overthrow what is affirmed therein as if it were in terms rejected; and it would more advantage the understandings of men if it were plainly refused upon its first proposal, than to be led about in a maze of words and distinctions unto its real exclusion, as is done both by the Romanists and Socinians. At present we may take the proposition as granted, and only inquire into the true, genuine sense and meaning of it: That which first occurs unto our consideration is faith; and that which does concern it may be reduced unto two heads: --
1. Its nature.
2. Its use in our justification.
Of the nature of faith in general, of the especial nature of justifying faith, of its characteristical distinctions from that which is called faith but is not justifying, so many discourses (divers of them the effects of sound judgment and good experience) are already extant, as it is altogether needless to engage at large into a farther discussion of them. However, something must be spoken to declare in what sense we understand these things; -- what is that faith which we ascribe our justification unto, and what is its use therein.
The distinctions that are usually made concerning faith (as it is a word of various significations), I shall wholly pretermit; not only as obvious and
103
known, but as not belonging unto our present argument. That which we are concerned in is, that in the Scripture there is mention made plainly of a twofold faith, whereby men believe the gospel. For there is a faith whereby we are justified, which he who has shall be assuredly saved; which purifies the heart and works by love. And there is a faith or believing, which does nothing of all this; which who has, and has no more, is not justified, nor can be saved. Wherefore, every faith, whereby men are said to believe, is not justifying. Thus it is said of Simon the magician, that he "believed," <440813>Acts 8:13, when he was in the "gall of bitterness and bond of iniquity;" and therefore did not believe with that faith which "purifieth the heart," <441509>Acts 15:9. And that many
"believed on the name of Jesus, when they saw the miracles that he did; but Jesus did not commit himself unto them, because he knew what was in man," <430223>John 2:23, 24.
They did not believe on his name as those do, or with that kind of faith, who thereon "receive power to become the sons of God," <430112>John 1:12. And some, when they "hear the word receive it with joy, believing for a while," but "have no root," <420813>Luke 8:13. And faith, without a root in the heart, will not justify any; for "with the heart men believe unto righteousness," <451010>Romans 10:10. So is it with them who shall cry, "Lord, Lord" (at the last days, "we have prophesied in thy name," whilst yet they were always "workers of iniquity", <400722>Matthew 7:22, 23.
This faith is usually called historical faith. But this denomination is not taken from the object of it, as though it were only the history of the Scripture, or the historical things contained in it. For it respects the whole truth of the word, yea, of the promises of the gospel as well as other things. But it is so called from the nature of the assent wherein it does consist; for it is such as we give unto historical things that are credibly testified unto us.
And this faith has divers differences or degrees, both in respect unto the grounds or reasons of it, and also its effects. For as unto the first, all faith is an assent upon testimony; and divine faith is an assent upon a divine testimony. According as this testimony is received, so are the differences or degrees of this faith. Some apprehend it on human motives only, and its credibility unto the judgment of reason; and their assent is a mere natural
104
act of their understanding, which is the lowest degree of this historical faith. Some have their minds enabled unto it by spiritual illumination, making a discovery of the evidences of divine truth whereon it is to be believed; the assent they give hereon is more firm and operative than that of the former sort.
Again; it has its differences or degrees with respect unto its effects. With some it does no way, or very little, influence the will or the affections, or work any change in the lives of men. So is it with them that profess they believe the gospel, and yet live in all manner of sins. In this degree, it is called by the apostle James "a dead faith," and compared unto a dead carcass, without life or motion; and is an assent of the very serene nature and kind with that which devils are compelled to give; and this faith abounds in the world. With others it has an effectual work upon the affections, and that in many degrees, also, represented in the several sorts of ground whereinto the seed of the word is cast, and produces many effects in their lives. In the utmost improvement of it, both as to the evidence it proceeds from and the effects it produces, it is usually called temporary faith; for it is neither permanent against all oppositions, nor will bring any unto eternal rest. The name is taken from that expression of our Savior concerning him who believeth with this faith, -- Pro>skairo>v ejsti, <401321>Matthew 13:21.
This faith I grant to be true in its kind, and not merely to be equivocally so called: it is not pi>stiv qeudw>numov. It is so as unto the general nature of faith; but of the same special nature with justifying faith it is not. Justifying faith is not a higher, or the highest degree of this faith, but is of another kind or nature. Wherefore, sundry things may be observed concerning this faith, in the utmost improvement of it unto our present purpose. As --
1. This faith, with all the effects of it, men may have and not be justified; and, if they have not a faith of another kind, they cannot be justified. For justification is nowhere ascribed unto it, yea, it is affirmed by the apostle James that none can be justified by it.
2. It may produce great effects in the minds, affections and lives of men, although not one of them that are peculiar unto justifying faith. Yet such
105
they may be, as that those in whom they are wrought may be, and ought, in the judgment of charity, to be looked on as true believers.
3. This is that faith which may be alone. We are justified by faith alone; but we are not justified by that faith which can be alone. Alone, respects its influence into our justification, not its nature and existence. And we absolutely deny that we can be justified by that faith which can be alone; that is, without a principle of spiritual life and universal obedience, operative in of it, as duty does require.
These things I have observed, only to obviate that calumny and reproach which some endeavor to fix on the doctrine of justification by faith only, through the mediation of Christ. For those who assert it, must be Solifidians, Antinomians, and I know not what; -- such as oppose or deny the necessity of universal obedience, or good works. Most of them who manage it, cannot but know in their own consciences that this charge is false. But this is the way of handling controversies with many. They can aver any thing that seems to advantage the cause they plead, to the great scandal of religion. If by Solifidians, they mean those who believe that faith alone is on our part the means, instrument, or condition (of which afterward) of our justification, all the prophets and apostles were so, and were so taught to be by Jesus Christ; as shall be proved. If they mean those who affirm that the faith whereby we are justified is alone, separate, or separable, from a principle and the fruit of holy obedient, they must find them out themselves, we know nothing of them. For we allow no faith to be of the same kind or nature with that whereby we are justified, but what virtually and radically contains in it universal obedience, as the effect is in the cause, the fruit in the root, and which acts itself in all particular duties, according as by rule and circumstances they are made so to be. Yea, we allow no faith to be justifying, or to be of the same kind with it, which is not itself, and in its own nature, a spiritually vital principle of obedience and good works. And if this be not sufficient to prevail with some not to seek for advantages by such shameful calumnies, yet is it so with others, to free their minds from any concernment in them.
(As) for the especial nature of justifying faith, which we inquire into, the things whereby it is evidenced may be reduced unto these four heads: --
1. The causes of it on the part of God.
106
2. What is in us previously required unto it.
3. The proper object of it.
4. Its proper peculiar acts and effects. Which shall be spoken unto so far as is necessary unto our present design: --
1. The doctrine of the causes of faith, as unto its first original in the divine will, and the way of its communication unto us, is so large, and so immixed with that of the way and manner of the operation of efficacious grace in conversion (which I have handled elsewhere), as that I shall not here insist upon it. For as it cannot in a few words be spoken unto, according unto its weight and worth, so to engage into a full handling of it would too much divert us from our present argument. This I shall only say, that from thence it may be uncontrollable evidenced, that the faith whereby we are justified is of an especial kind or nature, wherein no other faith, which justification is not inseparable from, does partake with it.
2. Wherefore, our first inquiry is concerning what was proposed in the second place, -- namely, What is on our part, in a way of duty, previously required thereunto; or, what is necessary to be found in us antecedaneously unto our believing unto the justification of life? And I say there is supposed in them in whom this faith is wrought, on whom it is bestowed, and whose duty it is to believe therewith, the work of the law in the conviction of sin; or, conviction of sin is a necessary antecedent unto justifying faith. Many have disputed what belongs hereunto, and what effects it produces in the mind, that dispose the soul unto the receiving of the promise of the gospel. But whereas there are different apprehensions about these effects or concomitants of conviction (in compunction, humiliation, self-judging, with sorrow for sin committed, and the like), as also about the degrees of them, as ordinarily prerequired unto faith and conversion unto God, I shall speak very briefly unto them, so far as they are inseparable from the conviction asserted. And I shall first consider this conviction itself, with what is essential thereunto, and then the effects of it in conjunction with that temporary faith before spoken of. I shall do so, not as unto their nature, the knowledge whereof I take for granted, but only as they have respect unto our justification.
107
(1.) As to the first, I say, the work of conviction in general, whereby the soul of man has a practical understanding of the nature of sin, its guilt, and the punishment due unto it; and is made sensible of his own interest therein, both with respect unto sin original and actual, with his own utter disability to deliver himself out of the state and condition wherein on the account of these things he finds himself to be, -- is that which we affirm to be antecedaneously necessary unto justifying faith; that is, in the adult, and of whose justification the word is the external means and instrument.
A convinced sinner is only "subjectum capax justificationis", -- not that every one that is convinced is or must necessarily be justified. There is not any such disposition or preparation of the subject by this conviction, its effects, and consequent, as that the form of justification, as the Papists speak, or justifying grace, must necessarily ensue or be introduced thereon. Nor is there any such preparation in it, as that, by virtue of any divine compact or promise, a person so convinced shall be pardoned and justified. But as a man may believe with any kind of faith that is not justifying, such as that before mentioned, without this conviction; so it is ordinarily previous and necessary so to be, unto that faith which is unto the justification of life. The motive unto it is not that thereon a man shall be assuredly justified; but that without it he cannot be so.
This, I say, is required in the person to be justified, in order of nature antecedaneously unto that faith whereby we are justified; which we shall prove with the ensuing arguments: -- For,
[1.] Without the due consideration and supposition of it, the true nature of faith can never be understood. For, as we have showed before, justification is God's way of the deliverance of the convinced sinner, or one whose mouth is stopped, and who is guilty before God, -- obnoxious to the law, and shut up under sin. A sense, therefore, of this estate, and all that belongs unto it, is required unto believing. Hence Le Blanc, who has searched with some diligence into these things, commends the definition of faith given by Mestrezat, -- that it is "the fight of a penitent sinner unto the mercy of God in Christ." And there is, indeed, more sense and truth in it than in twenty others that seem more accurate. But without a supposition of the conviction mentioned, there is no understanding of this definition of faith. For it is that alone which puts the soul upon a flight
108
unto the mercy of God in Christ, to be saved from the wrath to come. <580618>Hebrews 6:18, "Fled for refuge."
[2.] The order, relation, and use of the law and the gospel do uncontrollably evince the necessity of this conviction previous unto believing. For that which any man has first to deal withal, with respect unto his eternal condition, both naturally and by God's institution, is the law. This is first presented unto the soul with its terms of righteousness and life, and with its curse in case of failure. Without this the gospel cannot be understood, nor the grace of it duly valued. For it is the revelation of God's way for the relieving the souls of men from the sentence and curse of the law, <450117>Romans 1:17. That was the nature, that was the use and end of the first promise, and of the whole work of God's grace revealed in all the ensuing promises, or in the whole gospel. Wherefore, the faith which we treat of being evangelical, -- that which, in its especial nature and use, not the law but the gospel requires, that which has the gospel for its principle, rule, and object, -- it is not required of us, cannot be acted by us, but on a supposition of the work and effect of the law in the conviction of sin, by giving the knowledge of it, a sense of its guilt, and the state of the sinner on the account thereof. And that faith which has not respect hereunto, we absolutely deny to be that faith whereby we are justified, <480322>Galatians 3:22-24; <451004>Romans 10:4.
[3.] This our Savior himself directly teaches in the gospel. For he calls unto him only those who are weary and heavily laden; affirms that the "whole have no need of the physician, but the sick;" and that he "came not to call the righteous, but sinners to repentance." In all which he intends not those who were really sinners, as all men are, -- for he makes a difference between them, offering the gospel unto some and not unto others, -- but such as were convinced of sin, burdened with it, and sought after deliverance.
So those unto whom the apostle Peter proposed the promise of the gospel, with the pardon of sin thereby as the object of gospel faith, were "pricked to the heart" upon the conviction of their sin, and cried, "What shall we do?" <440237>Acts 2:37-39. Such, also, was the state of the jailer unto whom the apostle Paul proposed salvation by Christ, as what he was to believe for his deliverance, <441630>Acts 16:30,31.
109
[4.] The state of Adam, and God's dealing with him therein, is the best representation of the order and method of these things. As he was after the fall, so are we by nature, in the very same state and condition. Really he was utterly lost by sin, and convinced he was both of the nature of his sin and of the effects of it, in that act of God by the law on his mind, which is called the "opening of his eyes." For it was nothing but the communication unto his mind by his conscience of a sense of the nature, guilt, effects, and consequent of sin; which the law could then teach him, and could not do so before. This fills him with shame and fear; against the former whereof he provided by fig-leaves, and against the latter by hiding himself among the trees of the garden. Nor, however they may please themselves with them, are any of the contrivances of men, for freedom and safety from sin, either wiser or more likely to have success. In this condition God, by an immediate inquisition into the matter of fact, sharpens this conviction by the addition of his own testimony unto its truth, and casts him actually under the curse of the law, in a juridical denunciation of it. In this lost, forlorn, hopeless condition, God proposes the promise of redemption by Christ unto him. And this was the object of that faith whereby he was to be justified.
Although these things are not thus eminently and distinctly translated in the minds and consciences of all who are called unto believing by the gospel, yet for the substance of them, and as to the previousness of the conviction of sin unto faith, they are found in all that sincerely believe.
These things are known, and, for the substance of them, generally agreed unto. But yet are they such as, being duly considered, will discover the vanity and mistakes of many definitions of faith that are obtruded on us. For any definition or description of it which has not express, or at least virtual, respect hereunto, is but a deceit, and no way answers the experience of them that truly believe. And such are all those who place it merely in an assent unto divine revelation, of what nature soever that assent be, and whatever effects are ascribed unto it. For such an assent there may be, without any respect unto this work of the law. Neither do I, to speak plainly, at all value the most accurate disputations of any about the nature and act of justifying faith, who never had in themselves an experience of the work of the law in conviction and condemnation for sin, with the effects of it upon their consciences; or (who) do omit the due
110
consideration of their own experience, wherein what they truly believe is better stated than in all their disputations. That faith whereby we are justified is, in general, the acting of the soul towards God, as revealing himself in the gospel, for deliverance out of this state and condition, or from under the curse of the law applied unto the conscience, according to his mind, and by the ways that he has appointed. I give not this as any definition of faith, but only express what has a necessary influence unto it, whence the nature of it may be discerned.
(2.) The effects of this conviction, with their respect unto our justification, real or pretended, may also be briefly considered. And whereas this conviction is a mere work of the law, it is not, with respect unto these effects, to be considered alone, but in conjunction with, and under the conduct of, that temporary faith of the gospel before described. And these two, temporary faith and legal conviction, are the principles of all works or duties in unto justification; and which, therefore, we must deny to have in them any causality thereof. But it is granted that many acts and duties, both internal and external, will ensue on real convictions. Those that are internal may be reduced unto three heads: --
[1.] Displicency and sorrow that we have sinned. It is impossible that any one should be really convinced of sin in the way before declared, but that a dislike of sin, and of himself that he has sinned, shame of it, and sorrow for it, will ensue thereon. And it is a sufficient evidence that he is not really convinced of sin, whatever he profess, or whatever confession he make, whose mind is not so affected, <243624>Jeremiah 36:24.
[2.] Fear of punishment due to sin. For conviction respects not only the instructive and receptive part of the law, whereby the being and nature of sin are discovered, but the sentence and curse of it also, whereby it is judged and condemned, <010413>Genesis 4:13,14. Wherefore, where fear of the punishment threatened does not ensue, no person is really convinced of sin; nor has the law had its proper work towards him, as it is previous unto the administration of the gospel. And whereas by faith we "fly from the wrath to come," where there is not a sense and apprehension of that wrath as due unto us, there is no ground or reason for our believing.
[3.] A desire of deliverance from that state wherein a convinced sinner finds himself upon his conviction is unavoidable unto him.
111
And it is naturally the first thing that conviction works in the minds of men, and that in various degrees of care, fear, solicitude, and restlessness; which, from experience and the conduct of Scripture light, have been explained by many, unto the great benefit of the church, and sufficiently derided by others. Secondly, These internal acts of the mind will also produce sundry external duties, which may be referred unto two heads: --
[1.] Abstinence from known sin unto the utmost of men's power. For they who begin to find that it is an evil thing and a bitter that they have sinned against God, cannot but endeavor a future abstinence from it. And as this has respect unto all the former internal acts, as causes of it, so it is a peculiar exurgency of the last of them, or a desire of deliverance from the state wherein such persons are. For this they suppose to be the best expedient for it, or at least that without which it will not be. And herein usually do their spirits act by promises and vows, with renewed sorrow on surprisals into sin, which will befall them in that condition.
[2.] The duties of religious worship, in prayer and hearing of the word, with diligence in the use of the ordinances of the church, will ensue hereon. For without these they know that no deliverance is to be obtained. Reformation of life and conversation in various degrees does partly consist in these things, and partly follow upon them. And these things are always so, where the convictions of men are real and abiding.
But yet it must be said, that they are neither severally nor jointly, though in the highest degree, either necessary dispositions, preparations, previous congruities in a way of merit, nor conditions of our justification. For, --
[1.] They are not conditions of justification. For where one thing is the condition of another, that other thing must follow the fulfilling of that condition, otherwise the condition of it is not; but they may be all found where justification does not ensue: wherefore, there is no covenant, promise, or constitution of God, making them to be such conditions of justification, though, in their own nature, they may be subservient unto what is required of us with respect thereunto; but a certain infallible connection with it, by virtue of any promise or covenant of God (as it is with faith), they have not. And other condition, but what is constituted and made to be so by divine compact or promise, is not to be allowed; for otherwise, conditions might be endlessly multiplied, and all things, natural
112
as well as moral, made to be so. So the meat we eat may be a condition of justification. Faith and justification are inseparable; but so are not justification and the things we now insist upon, as experience does evince.
[2.] Justification may be, where the outward acts and duties mentioned, proceeding from convictions under the conduct of temporary faith, are not. For Adam was justified without them; so also were the converts in the Acts, chapter 2, -- for what is reported concerning them is all of it essentially included in conviction, verse 37; and so likewise was it with the jailer, <441630>Acts 16:30,31; and as unto many of them, it is so with most that do believe. Therefore, they are not conditions; for a condition suspends the event of a condition.
[3.] They are not formal dispositions unto justification; because it consists not in the introduction of any new form or inherent quality in the soul, as has been in part already declared, and shall yet afterwards be more fully evinced. Nor, --
[4.] Are they moral preparations for it; for being antecedent unto faith evangelical, no man can have any design in them, but only to "seek for righteousness by the works of the law," which is no preparation unto justification. All discoveries of the righteousness of God, with the soul's adherence unto it, belong to faith alone. There is, indeed, a repentance which accompanies faith, and is included in the nature of it, at least radically. This is required unto our justification But that legal repentance which precedes gospel faith, and is without it, is neither a disposition, preparation, nor condition of our justification.
In brief, the order of these things may be observed in the dealing of God with Adam, as was before intimated. And there are three degrees in it: --
[1.] The opening of the eyes of the sinner, to see the filth and guilt of sin in the sentence and curse of the law applied unto his conscience, <450809>Romans 8:9,10. This effects in the mind of the sinner the things before mentioned, and puts him upon all the duties that spring from them. For persons on their first convictions, ordinarily judge no more but that their state being evil and dangerous, it is their duty to better it; and that they can or shall do so accordingly, if they apply themselves thereunto. But all
113
these things, as to a protection or deliverance from the sentence of the law, are no better than fig-leaves and hiding.
[2.] Ordinarily, God by his providence, or in the dispensation of the word, gives life and power unto this work of the law in a peculiar manner; in answer unto the charge which he gave unto Adam after his attempt to hide himself. Hereby the "mouth of the sinner is stopped," and he becomes, as thoroughly sensible of his guilt before God, so satisfied that there is no relief or deliverance to be expected from any of those ways of sorrow or duty that he has put himself upon.
[3.] In this condition it is a mere act of sovereign grace, without any respect unto these things foregoing, to call the sinner unto believing, or faith in the promise unto the justification of life. This is God's order; yet so as that what precedes his call unto faith has no causality thereof.
3. The next thing to be inquired into is the proper object of justifying faith, or of true faith, in its office, work, and duty, with respect unto our justification. And herein we must first consider what we cannot so well close withal. For besides other differences that seem to be about it (which, indeed, are but different explanations of the same thing for the substance), there are two opinions which are looked on as extremes, the one in an excess, and the other in defect. The first is that of the Roman church, and those who comply with them therein. And this is, that the object of justifying faith, as such, is all divine verity, all divine revelation, whether written in the Scripture or delivered by tradition, represented unto us by the authority of the church. In the latter part of this description we are not at present concerned. That the whole Scripture, and all the parts of it, and all the truths, of what sort soever they be, that are contained in it, are equally the objects of faith in the discharge of its office in our justification, is that which they maintain. Hence, as to the nature of it, they cannot allow it to consist in any thing but an assent of the mind. For, supposing the whole Scripture, and all contained in it, -- laws, precepts, promises, threatening, stories, prophecies, and the like, -- to be the object of it, and these not as containing in them things good or evil unto us, but under this formal consideration as divinely revealed, they cannot assign or allow any other act of the mind to be required hereunto, but assent only. And so confident are they herein, -- namely, that faith is no more than an assent
114
unto divine revelation, -- as that Bellarmine, in opposition unto Calvin, who placed knowledge in the description of justifying faith, affirms that it is better defined by ignorance than by knowledge.
This description of justifying faith and its object has been so discussed, and on such evident grounds of Scripture and reason rejected by Protestant writers of all sorts, as that it is needless to insist much upon it again. Some things I shall observe in relation unto it, whereby we may discover what is of truth in what they assert, and wherein it falls short thereof. Neither shall I respect only them of the Roman church who require no more to faith or believing, but only a bare assent of the mind unto divine revelations, but them also who place it wholly in such a firm assent as produces obedience unto all divine commands. For as it does both these, as both these are included in it, so unto the especial nature of it more is required. It is, as justifying, neither a mere assent, nor any such firm degree of it as should produce such effects.
(1.) All faith whatever is an act of that power of our souls, in general, whereby we are able firmly to assent unto the truth upon testimony, in things not evident unto us by sense or reason. It is "the evidence of things not seen." And all divine faith is in general an assent unto the truth that is proposed unto us upon divine testimony. And hereby, as it is commonly agreed, it is distinguished from opinion and moral certainty on the one hand, and science or demonstration on the other.
(2.) Wherefore, in justifying faith there is an assent unto all divine revelation upon the testimony of God, the revealer. By no other act of our mind, wherein this is not included or supposed, can we be justified; not because it is not justifying, but because it is not faith. This assent, I say, is included in justifying faith. And therefore we find it often spoken of in the Scripture (the instances whereof are gathered up by Bellarmine and others) with respect unto other things, and not restrained unto the especial promise of grace in Christ; which is that which they oppose. But besides that in most places of that kind the proper object of faith as justifying is included and referred ultimately unto, though diversely expressed by some of its causes or concomitant adjuncts, it is granted that we believe all divine truth with that very faith whereby we are justified, so as that other things may well be ascribed unto it.
115
(3.) On these concessions we yet say two things: --
[1.] That the whole nature of justifying faith does not consist merely in an assent of the mind, be it never so firm and steadfast, nor whatever effects of obedience it may produce.
[2.] That in its duty and office in justification, whence it has that especial denomination which alone we are in the explanation of, it does not equally respect all divine revelation as such, but has a peculiar object proposed unto it in the Scripture. And whereas both these will be immediately evinced in our description of the proper object and nature of faith, I shall, at present, oppose some few things unto this description of them, sufficient to manifest how alien it is from the truth.
1st. This assent is an act of the understanding only, -- an act of the mind with respect unto truth evidenced unto it, be it of what nature it will. So we believe the worst of things and the most grievous unto us, as well as the best and the most useful. But believing is an act of the heart; which, in the Scriptures comprises all the faculties of the soul as one entire principle of moral and spiritual duties: "With the heart man believeth unto righteousness," <451010>Romans 10:10. And it is frequently described by an act of the will, though it be not so alone. But without an act of the will, no man can believe as he ought. See <430540>John 5:40; 1:12; <430635>6:35. We come to Christ in an act of the will; and "let whosoever will, come." And to be willing is taken for to believe, <19B003>Psalm 110:3; and unbelief is disobedience, <580318>Hebrews 3:18,19.
2dly. All divine truth is equally the object of this assent. It respects not the especial nature or use of any one truth, be it of what kind it will, more than another; nor can it do so, since it regards only divine revelation. Hence that Judas was the traitor, must have as great an influence into our justification as that Christ died for our sins. But how contrary this is unto the Scripture, the analogy of faith, and the experience of all that believe, needs neither declaration nor confirmation.
3dly. This assent unto all divine revelation may be true and sincere, where there has been no previous work of the law, nor any conviction of sin. No such thing is required thereunto, nor are they found in many who yet do so assent unto the truth. But, as we have showed, this is necessary unto
116
evangelical, justifying faith; and to suppose the contrary, is to overthrow the order and use of the law and gospel, with their mutual relation unto one another, in subserviency unto the design of God in the salvation of sinners.
4thly. It is not a way of seeking relief unto a convinced sinner, whose mouth is stopped, in that he is become guilty before God. Such alone are capable subjects of justification, and do or can seek after it in a due manner. A mere assent unto divine revelation is not peculiarly suited to give such persons relief: for it is that which brings them into that condition from whence they are to be relieved; for the knowledge of sin is by the law. But faith is a peculiar acting of the soul for deliverance.
5thly. It is no more than what the devils themselves may have, and have, as the apostle James affirms. For that instance of their believing one God, proves that they believe also whatever this one God, who is the first essential truth, does reveal to be true. And it may consist with all manner of wickedness, and without any obedience; and so make God a liar, 1<620510> John 5:10. And it is no wonder if men deny us to be justified by faith, who know no other faith but this.
6thly. It no way answers the descriptions that are given of justifying faith in the Scripture. Particularly, it is by faith as it is justifying that we are said to "receive" Christ, <430112>John 1:12; <510206>Colossians 2:6; -- to "receive" the promise, the word, the grace of God, the atonement, <590121>James 1:21; <430333>John 3:33; <440241>Acts 2:41; <441101>11:1; <450511>Romans 5:11; <581117>Hebrews 11:17; to "cleave unto God," <050404>Deuteronomy 4:4; <441123>Acts 11:23. And so, in the Old Testament it is generally expressed by trust and hope. Now, none of these things are contained in a mere assent unto the truth; but they require other acting of the soul than what are peculiar unto the understanding only.
7thly. It answers not the experience of them that truly believe. This all our inquiries and arguments in this matter must have respect unto. For the sum of what we aim at is, only to discover what they do who really believe unto the justification of life. It is not what notions men may have hereof, nor how they express their conceptions, how defensible they are against objections by accuracy of expressions and subtle distinctions; but only what we ourselves do, if we truly believe, that we inquire after. And although our differences about it do argue the great imperfection of that
117
state wherein we are, so as that those who truly believe cannot agree what they do in their so doing, -- which should give us a mutual tenderness and forbearance towards each other; -- yet if men would attend unto their own experience in the application of their souls unto God for the pardon of sin and righteousness to life, more than unto the notions which, on various occasions, their minds are influenced by, or prepossessed withal, many differences and unnecessary disputations about the nature of justifying faith would be prevented or prescinded. I deny, therefore, that this general assent unto the truth, how firm soever it be, or what effects in the way of duty or obedience soever it may produce, does answer the experience of any one true believer, as containing the entire acting of his soul towards God for pardon of sin and justification.
8thly. That faith alone is justifying which has justification actually accompanying of it. For thence alone it has that denomination. To suppose a man to have justifying faith, and not to be justified, is to suppose a contradiction. Nor do we inquire after to nature of any other faith but that whereby a believer is actually justified. But it is not so with all them in whom this assent is found; nor will those that plead for it allow that upon it alone any are immediately justified. Wherefore it is sufficiently evident that there is somewhat more required unto justifying faith than a real assent unto all divine revelations, although we do give that assent by the faith whereby we are justified.
But, on the other side, it is supposed that, by some, the object of justifying faith is so much restrained, and the nature of it thereby determined unto such a peculiar acting of the mind, as comprises not the whole of what is in the Scripture ascribed unto it. So some have said that it is the pardon of our sins, in particular, that is the object of justifying faith; -- faith, therefore, they make to be a full persuasion of the forgiveness of our sins through the mediation of Christ; or, that what Christ did and suffered as our mediator, he did it for us in particular: and a particular application of especial mercy unto our own souls and consciences is hereby made the essence of faith; or, to believe that our own sins are forgiven seems hereby to be the first and most proper act of justifying faith. Hence it would follow, that whosoever does not believe, or has not a firm persuasion of the forgiveness of his own sins in particular, has no saving faith, -- is no true believer; which is by no means to be admitted.
118
And if any have been or are of this opinion, I fear that they were, in the asserting of it, neglective of their own experience; or, it may be, rather, that they knew not how, in their experience, all the other acting of faith, wherein its essence does consist, were included in this persuasion, which in an especial manner they aimed at: whereof we shall speak afterwards. And there is no doubt unto me, but that this which they propose, faith is suited unto, aims at, and does ordinarily effect in true believers, who improve it, and grow in its exercise in a due manner.
Many great divines, at the first Reformation, did (as the Lutherans generally yet do) thus make the mercy of God in Christ, and thereby the forgiveness of our own sins, to be the proper object of justifying faith, as such; -- whose essence, therefore, they placed in a fiducial trust in the grace of God by Christ declared in the promises, with a certain unwavering application of them unto ourselves. And I say, with some confidence, that those who endeavor not to attain hereunto, either understand not the nature of believing, or are very neglective, both of the grace of God and of their own peace.
That which inclined those great and holy persons so to express themselves in this matter, and to place the essence of faith in the highest acting of it (wherein yet they always included and supposed its other acts), was the state of the consciences of men with whom they had to do. Their contest in this article with the Roman church, was about the way and means whereby the consciences of convinced, troubled sinners might come to rest and peace with God. For at that time they were no otherwise instructed, but that these things were to be obtained, not only by works of righteousness which men did themselves, in obedience unto the commands of God, but also by the strict observance of many inventions of what they called the Church; with an ascription of a strange efficacy to the same ends unto missatical sacrifices, sacramentals, absolutions, penances, pilgrimages, and other the like superstitions. Hereby they observed that the consciences of men were kept in perpetual disquietments, perplexities, fears and bondage, exclusive of that rest, assurance, and peace with God through the blood of Christ, which the gospel proclaims and tenders; and when the leaders of the people in that church had observed this, that indeed the ways and means which they proposed and presented would never bring the souls of men to rest, nor give them the least assurance of
119
the pardon of sins, they made it a part of their doctrine, that the belief of the pardon of our own sins, and assurance of the love of God in Christ, were false and pernicious. For what should they else do, when they knew well enough that in their way, and by their propositions, they were not to be attained? Hence the principal controversy in this matter, which the reformed divines had with those of the church of Rome, was this, -- Whether there be, according unto and by the gospel, a state of rest and assured peace with God to be attained in his life? And having all advantages imaginable for the proof hereof, from the very nature, use, and end of the gospel, -- from the grace, love, and design of God in Christ, -- from the efficacy of his mediation in his oblation and intercession, -- they assigned these things to be the especial object of justifying faith, and that faith itself to be a fiduciary trust in the especial grace and mercy of God, through the blood of Christ, s proposed in the promises of the gospel; -- that is, they directed the souls of men to seek for peace with God, the pardon of sin, and a right unto the heavenly inheritance, by placing their sole trust and confidence in the mercy of God by Christ alone. but yet, withal, I never read any of them (I know not what others have done) who affirmed that every true and sincere believer always had a full assurance of the especial love of God in Christ, or of the pardon of his own sins, -- though they plead that this the Scripture requires of them in a way of duty, and that this they ought to aim at the attainment of.
And these things I shall leave as I find them, unto the use of the church. For I shall not contend with any about the way and manner of expressing the truth, where the substance of it is retained. That which in these things is aimed at, is the advancement and glory of the grace of God in Christ, with the conduct of the souls of men unto rest and peace with him. Where this is attained or aimed at, and that in the way of truth for the substance of it, variety of apprehensions and expressions concerning the same things may tend unto the useful exercise of faith and the edification of the church. Wherefore, neither opposing nor rejecting what has been delivered by others as their judgments herein, I shall propose my own thoughts concerning it; not without some hopes that they may tend to communicate light in the knowledge of the thing itself inquired into, and the reconciliation of some differences about it amongst learned and holy men. I say, therefore, that the Lord Jesus Christ himself, as ordinance of God, in
120
his work of mediation for the recovery and salvation of lost sinners, and as unto that end proposed in the promise of the gospel, is the adequate, proper object of justifying faith, or of saving faith in its work and duty with respect unto our justification.
The reason why I thus state the object of justifying faith is, because it completely answers all that is ascribed unto it in the Scripture, and all that the nature of it does require. What belongs unto it as faith in general, is here supposed; and what is peculiar unto it as justifying, is fully expressed. And a few things will serve for the explication of the thesis, which shall afterwards be confirmed.
(1.) The Lord Jesus Christ himself is asserted to be the proper object of justifying faith. For so it is required in all those testimonies of Scripture where that faith is declared to be our believing in him, on his name, our receiving of him, or looking unto him; whereunto the promise of justification and eternal life is annexed: whereof afterwards. See <430112>John 1:12; <430316>3:16,36; <430629>6:29,47; <430738>7:38; <431412>14:12; <441043>Acts 10:43; <441338>13:38,39; <441631>16:31; <442618>26:18; etc.
(2.) He is not proposed as the object of our faith unto the justification of life absolutely, but as the ordinance of God, even the Father, unto that end: who therefore also is the immediate object of faith as justifying; in what respects we shall declare immediately. So justification is frequently ascribed unto faith as peculiarly acted on him, <430524>John 5:24, "He that believeth on him that sent me, has everlasting life, and shall not come into judgment; but is passed from death unto life." And herein is comprised that grace, love, and favor of God, which is the principal moving cause of our justification, <450323>Romans 3:23,24. Add hereunto <430629>John 6:29, and the object of faith is complete: "This is the work of God, that ye believe on him whom he has sent." God the Father as sending, and the Son as sent, -- that is, Jesus Christ in the work of his mediation, as the ordinance of God for the recovery and salvation of lost sinners, is the object of our faith. See 1<600121> Peter 1:21.
(3.) That he may be the object of our faith, whose general nature consists in assent, and which is the foundation of all its other acts, he is proposed in the promises of the gospel; which I therefore place as concurring unto its complete object. Yet do I not herein consider the promises merely as
121
peculiar divine revelations, in which sense they belong unto the formal object of faith; but as they contain, propose, and exhibit Christ as the ordinance of God, and the benefits of his mediation, unto them that do believe. There is an especial assent unto the promises of the gospel, wherein some place the nature and essence of justifying faith, or of faith in its work and duty with respect unto our justification. And so they make the promises of the gospel to be the proper object of it. And it cannot be but that, in the acting of justifying faith, there is a peculiar assent unto them. Howbeit, this being only an act of the mind, neither the whole nature nor the whole work of faith can consist therein. Wherefore, so far as the promises concur to the complete object of faith, they are considered materially also, -- namely, as they contain, propose, and exhibit Christ unto believers. And in that sense are they frequently affirmed in the Scripture to be the object of our faith unto the justification of life, <440239>Acts 2:39; <442606>26:6; <450416>Romans 4:16,20; <451508>15:8; <480316>Galatians 3:16, 18; <580401>Hebrews 4:1; <580613>6:13; <580806>8:6; <581036>10:36.
(4.) The end for which the Lord Christ, in the work of his mediation, is the ordinance of God, and as such proposed in the promises of the gospel, -- namely, the recovery and salvation of lost sinners, -- belongs unto the object of faith as justifying. Hence, the forgiveness of sin and eternal life are proposed in the Scripture as things that are to be believed unto justification, or as the object of our faith, <400902>Matthew 9:2; <440238>Acts 2:38,39; <440531>5:31; <442618>26:18; <450325>Romans 3:25; 4:7,8; <510213>Colossians 2:13; <560102>Titus 1:2; etc. And whereas the just is to live by his faith, and every one is to believe for himself, or make an application of the things believed unto his own behoof, some from hence have affirmed the pardon of our own sins and our own salvation to be the proper object of faith; and indeed it does belong thereunto, when, in the way and order of God and the gospel, we can attain unto it, 1<461503> Corinthians 15:3,4; <480220>Galatians 2:20; <490106>Ephesians 1:6,7.
Wherefore, asserting the Lord Jesus Christ, in the work of his mediation, to be the object of faith unto justification, I include therein the grace of God, which is the cause; the pardon of sin, which is the effect; and the promises of the gospel, which are the means, of communicating Christ and the benefits of his mediation unto us.
122
And all these things are so united, so intermixed in their mutual relations and respects, so concatenated in the purpose of God, and the declaration made of his will in the gospel, as that the believing of any one of them does virtually include the belief of the rest. And by whom any one of them is disbelieved, they frustrate and make void all the rest, and so faith itself.
The due consideration of these things solves all the difficulties that arise about the nature of faith, either from the Scripture or from the experience of them that believe, with respect unto its object. Many things in the Scripture are we said to believe with it and by it, and that unto justification; but two things are hence evident: -- First, That no one of them can be asserted to be the complete, adequate object of our faith. Secondly, That none of them are so absolutely, but as they relate unto the Lord Christ, as the ordinance of God for our justification and salvation.
And this answers the experience of all that do truly believe. For these things being united and made inseparable in the constitution of God, all of them are virtually included in every one of them.
(1.) Some fix their faith and trust principally on the grace, love, and mercy of God; especially they did so under the Old Testament, before the clear revelation of Christ and his mediation. So did the psalmist, <19D003P> salm 130:3,4; <193318>33:18,19; and the publican, <421813>Luke 18:13. And these are, in places of the Scripture innumerable, proposed as the causes of our justification. See <450324>Romans 3:24; <490204>Ephesians 2:4-8; <560305>Titus 3:5-7. But this they do not absolutely, but with respect unto the "redemption that is in the blood of Christ," <270917>Daniel 9:17. Nor does the Scripture anywhere propose them unto us but under that consideration. See <450324>Romans 3:24,25; <490106>Ephesians 1:6-8. For this is the cause, way, and means of the communication of that grace, love, and mercy unto us.
(2.) Some place and fix them principally on the Lord Christ, his mediation, and the benefits thereof. This the apostle Paul proposes frequently unto us in his own example. See <480220>Galatians 2:20; <500308>Philippians 3:8-10. But this they do not absolutely, but with respect unto the grace and love of God, whence it is that they are given and communicated unto us, <450832>Romans 8:32; <430316>John 3:16; <490106>Ephesians 1:6-8. Nor are they otherwise anywhere proposed unto us in the Scripture as the object of our faith unto justification.
123
(3.) Some in a peculiar manner fix their souls, in believing, on the promises. And this is exemplified in the instance of Abraham, <011506>Genesis 15:6; <450420>Romans 4:20. And so are they proposed in the Scripture as the object of our faith, <440239>Acts 2:39; <450416>Romans 4:16; <580401>Hebrews 4:1,2; 6:12,13. But this they do not merely as they are divine revelations, but as they contain and propose unto us the Lord Christ and the benefits of his mediation, from the grace, love, and mercy of God. Hence the apostle disputes at large, in his Epistle unto the Galatians, that if justification be any way but by the promise, both the grace of God and the death of Christ are evacuated and made of none effect. And the reason is, because the promise is nothing but the way and means of the communication of them unto us.
(4.) Some fix their faith on the things themselves which they aim at, -- namely, the pardon of sin and eternal life. And these also in the Scripture are proposed unto us as the object of our faith, or that which we are to believe unto justification, <19D004>Psalm 130:4; <442618>Acts 26:18; <560102>Titus 1:2. But this is to be done in its proper order, especially as unto the application of them unto our own souls. For we are nowhere required to believe them, or our own interest in them, but as they are effects of the grace and love of God, through Christ and his mediation, proposed in the promises of the gospel. Wherefore the belief of them is included in the belief of these, and is in order of nature antecedent thereunto. And the belief of the forgiveness of sins, and eternal life, without the due exercise of faith in those causes of them, is but presumption.
I have, therefore, given the entire object of faith as justifying, or in its work and duty with respect unto our justification, in compliance with the testimonies of the Scripture, and the experience of them that believe.
Allowing, therefore, their proper place unto the promises, and unto the effect of all in the pardon of sins and eternal life, that which I shall farther confirm is, that the Lord Christ, in the work of his mediation, as the ordinance of God for the recovery and salvation of lost sinners, is the proper adequate object of justifying faith. And the true nature of evangelical faith consists in the respect of the heart (which we shall immediately describe) unto the love, grace, and wisdom of God; with the mediation of Christ, in his obedience; with the sacrifice, satisfaction, and atonement for sin which he made by his blood. These things are impiously
124
opposed by some as inconsistent; for the second head of the Socinian impiety is, that the grace of God and satisfaction of Christ are opposite and inconsistent, so as that if we allow of the one we must deny the other. But as these things are so proposed in the Scripture, as that without granting them both neither can be believed; so faith, which respects them as subordinate, -- namely, the mediation of Christ unto the grace of God, that fixes itself on the Lord Christ and that redemption which is in his blood, -- as the ordinance of God, the effect of his wisdom, grace, and love, finds rest in both, and in nothing else.
For the proof of the assertion, I need not labor in it, it being not only abundantly declared in the Scripture, but that which contains in it a principal part of the design and substance of the gospel. I shall, therefore, only refer unto some of the places wherein it is taught, or the testimonies that are given unto it.
The whole is expressed in that place of the apostle wherein the doctrine of justification is most eminently proposed unto us, <450324>Romans 3:24, 25,
"Being justified freely by his grace through the redemption that is in Christ Jesus; whom God has set forth to be a propitiation through faith in his blood; to declare his righteousness for the remission of sins."
Whereunto we may add, <490106>Ephesians 1:6,7,
"He has made us accepted in the Beloved; in whom we have redemption through his blood, according to the riches of his grace."
That whereby we are justified, is the especial object of our faith unto justification. But this is the Lord Christ in the work of his mediation: for we are justified by the redemption that is in Jesus Christ; for in him we have redemption through his blood, even the forgiveness of sin. Christ as a propitiation is the cause of our justification, and the object of our faith or we attain it by faith in his blood. But this is so under this formal consideration, as he is the ordinance of God for that end, -- appointed, given, proposed, set forth from and by the grace, wisdom, and love of God. God set him forth to be a propitiation. He makes us accepted in the Beloved. We have redemption in his blood, according to the riches of his grace, whereby he makes us accepted in the Beloved. And herein he
125
"abounds towards us in all wisdom," <490108>Ephesians 1:8. This, therefore, is that which the gospel proposes unto us, as the especial object of our faith unto the justification of life.
But we may also in the same manner confirm the several parts of the assertion distinctly: --
(1.) The Lord Jesus Christ, as proposed in the promise of the gospel, is the peculiar object of faith unto justification. There are three sorts of testimonies whereby this is confirmed: --
[1.] Those wherein it is positively asserted, as <441043>Acts 10:43,
"To him give all the prophets witness, that through his name whosoever believeth in him shall receive remission of sins."
Christ believed in as the means and cause of the remission of sins, is that which all the prophets give witness unto. <441631>Acts 16:31, "Believe on the Lord Jesus Christ, and thou shalt be saved." It is the answer of the apostle unto the jailer's inquiry, -- "Sirs, what must I do to be saved?" His duty in believing, and the object of it, the Lord Jesus Christ, is what they return thereunto. <440412>Acts 4:12,
"Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved."
That which is proposed unto us, as the only way and means of our justification and salvation, and that in opposition unto all other ways, is the object of faith unto our justification; but this is Christ alone, exclusively unto all other things. This is testified unto by Moses and the prophets; the design of the whole Scripture being to direct the faith of the church unto the Lord Christ alone, for life and salvation, <422425>Luke 24:25-27.
[2.] All those wherein justifying faith is affirmed to be our believing in him, or believing on his name; which are multiplied. <430112>John 1:12,
"He gave power to them to become the sons of God, who believed on his name," chap. <430316>3:16,
"That whosoever believeth in him should not perish, but have everlasting life;" verse 36, "He that believeth on the Son has everlasting life;" chapter 6:29, "This is the work of God, that ye believe on him whom he has sent;"
126
verse 47, "He that be1ieveth on me has everlasting life;" chapter <430738>7:38, "He that believeth on me, out of his belly shall flow rivers of living water." So chapter <430935>9:35-37; <431125>11:25; <442618>Acts 26:18, "That they may receive forgiveness of sins, and inheritance among them which are sanctified by faith that is in me." 1<600206> Peter 2:6,7. In all which places, and many others, we are not only directed to place and affix our faith on him, but the effect of justification is ascribed thereunto. So expressly, <441338>Acts 13:38,39; which is what we design to prove.
[3.] Those which give us such a description of the acts of faith as make him the direct and proper object of it. Such are they wherein it is called a "receiving" of him. <430112>John 1:12, "To as many as received him." <510206>Colossians 2:6, "As you have received Christ Jesus the Lord." That which we receive by faith is the proper object of it; and it is represented by their looking unto the brazen serpent, when it was lifted up, who were stung by fiery serpents, <430314>John 3:14,15; <431232>12:32. Faith is that act of the soul whereby convinced sinners, ready otherwise to perish, do look unto Christ as he was made a propitiation for their sins; and who so do "shall not perish, but have everlasting life." He is, therefore, the object of our faith.
(2.) He is so, as he is the ordinance of God unto this end; which consideration is not to be separated from our faith in him: and this also is confirmed by several sorts of testimonies: --
[1.] All those wherein the love and grace of God are proposed as the only cause of giving Jesus Christ to be the way and means of our recovery and salvation; whence they become, or God in them, the supreme efficient cause of our justification. <430316>John 3:16,
"God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life".
So <450508>Romans 5:8; 1<620409> John 4:9, 10. "Being justified through the redemption that is in Christ Jesus," <450324>Romans 3:24; <490106>Ephesians 1:6-8. This the Lord Christ directs our faith unto continually, referring all unto him that sent him, and whose will he came to do, <581005>Hebrews 10:5.
127
[2.] All those wherein God is said to set forth and to make him be for us and unto us, what he is so, unto the justification of life. <450325>Romans 3:25, "Whom God has proposed to be a propitiation." 1<460130> Corinthians 1:30,
"Who of God is made unto us wisdom, and righteousness, and rectification, and redemption". 2<470521> Corinthians 5:21,
"He has made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him." <441338>Acts 13:38,39; etc.
Wherefore, in the acting of faith in Christ unto justification, we can no otherwise consider him but as the ordinance of God that end; he brings nothing unto us, does nothing for us, but what God appointed, designed, and made him to do. And this must diligently be considered, that by our regard by faith unto the blood, the sacrifice, the satisfaction of Christ, we take off nothing from the free grace, favor, and love of God.
[3.] All those wherein the wisdom of God in the contrivance of this way of justification and salvation is proposed unto us. <490107>Ephesians 1:7,8, "In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace; wherein he has abounded towards us in all wisdom and understanding." See chapter <490310>3:10,11; 1<460124> Corinthians 1:24.
The whole is comprised in that of the apostle: "God was in Christ, reconciling the world unto himself, not imputing their trespasses unto them," 2<470519> Corinthians 5:19. All that is done in our reconciliation unto God, as unto the pardon of our sins, and acceptance with him unto life, was by the presence of God, in his grace, wisdom, and power, in Christ designing and effecting of it.
Wherefore, the Lord Christ, proposed in the promise of the gospel as the object of our faith unto the justification of life, is considered as the ordinance of God unto that end. Hence the love, the grace, and the wisdom of God, in the sending and giving of him, are comprised in that object; and not only the acting of God in Christ towards us, but all his acting towards the person of Christ himself unto the same end, belong thereunto. So, as unto his death, "God set him forth to be a propitiation," <450325>Romans 3:25. "He spared him not, but delivered him up for us all," <450832>Romans 8:32; and therein "laid all our sins upon him," <235306>Isaiah 53:6. So he was "raised for
128
our justification," <450425>Romans 4:25. And our faith is in God, who "raised him from the dead," <451009>Romans 10:9. And in his exaltation, <440531>Acts 5:31. Which things complete "the record that God has given of his Son," 1<620510> John 5:10-12.
The whole is confirmed by the exercise of faith in prayer; which is the soul's application of itself unto God for the participation of the benefits of the mediation of Christ. And it is called our "access through him unto the Father," <490218>Ephesians 2:18; our coming through him "unto the throne of grace, that we may obtain mercy, and find grace to help in time of need," <580415>Hebrews 4:15, 16; and through him as both "a high priest and sacrifice," <581019>Hebrews 10:19-22. So do we "bow our knees unto the Father of our Lord Jesus Christ," <490314>Ephesians 3:14. This answers the experience of all who know what it is to pray. We come therein in the name of Christ, by him, through his mediation, unto God, even the Father; to be, through his grace, love, and mercy, made partakers of what he has designed and promised to communicate unto poor sinners by him. And this represents the complete object of our faith.
The due consideration of these things will reconcile and reduce unto a perfect harmony whatever is spoken in the Scripture concerning the object of justifying faith, or what we are said to believe therewith. For whereas this is affirmed of sundry things distinctly, they can none of them be supposed to be the entire adequate object of faith. But consider them all in their relation unto Christ, and they have all of them their proper place therein, -- namely, the grace of God, which is the cause; the pardon of sin, which is the effect; and the promises of the gospel, which are the means, of communicating the Lord Christ, and the benefits of his mediation unto us.
The reader may be pleased to take notice, that I do in this place not only neglect, but despise, the late attempt of some to wrest all things of this nature, spoken of the person and mediation of Christ, unto the doctrine of the gospel, exclusively unto them; and that not only as what is noisome and impious in itself, but as that also which has not yet been endeavored to be proved, with any appearance of learning, argument, or sobriety.
129
CHAPTER 2.
THE NATURE OF JUSTIFYING FAITH
That which we shall now inquire into, is the nature of justifying faith; or of faith in that act and exercise of it whereby we are justified, or whereon justification, according unto God's ordination and promise, does ensue. And the reader is desired to take along with him a supposition of those things which we have already ascribed unto it, as it is sincere faith in general; as also, of what is required previously thereunto, as unto its especial nature, work, and duty in our justification. For we do deny that ordinarily, and according unto the method of God's proceeding with us declared in the Scripture, wherein the rule of our duty is prescribed, any one does, or can, truly believe with faith unto justification, in whom the work of conviction, before described, has not been wrought. All descriptions or definitions of faith that have not a respect thereunto are but vain speculations. And hence some do give us such definitions of faith as it is hard to conceive that they ever asked of themselves what they do in their believing on Jesus Christ for life and salvation.
The nature of justifying faith, with respect unto that exercise of whereby we are justified, consists in the heart's approbation of the way of justification and salvation of sinners by Jesus Christ proposed in the gospel, as proceeding from the grace, wisdom, and love of God, with its acqiescency therein as unto its own concernment and condition.
There needs no more for the explanation of this declaration of the nature of faith than what we have before proved concerning its object; and what may seem wanting thereunto will be fully supplied in the ensuing confirmation of it. The Lord Christ, and his mediation, as the ordinance of God for the recovery, life, and salvation of sinners, is supposed as the object of this faith. And they are all considered as an effect of the wisdom, grace, authority, and love of God, with all their acting in and towards the Lord Christ himself, in his susception and discharge of his office. Hereunto he constantly refers all that he did and suffered, with all the benefits redounding unto the church thereby. Hence, as we observed before, sometimes the grace, or love, or especial mercy of God, sometimes his
130
acting in or towards the Lord Christ himself, in sending him, giving him up unto death, and raising him from the dead, are proposed as the object of our faith unto justification. But they are so, always with respect unto his obedience and the atonement that he made for sin. Neither are they so altogether absolutely considered, but as proposed in the promises of the gospel. Hence, a sincere assent unto the divine veracity in those promises is included in this approbation.
What belongs unto the confirmation of this description of faith shall be reduced unto these four heads: --
1. The declaration of its contrary, or the nature of privative unbelief upon the proposal of the gospel. For these things do mutually illustrate one another.
2. The declaration of the design and end of God in and by the gospel.
3. The nature of faith's compliance with that design, or its actings with respect thereunto.
4. The order, method, and way of believing, as declared in the Scripture: --
1. The gospel is the revelation or declaration of that way of justification and salvation for sinners by Jesus Christ, which God, in infinite wisdom, love, and grace, has prepared. And upon a supposition of the reception thereof, it is accompanied with precepts of obedience and promises of rewards. "Therein is the righteousness of God," that which he requires, accepts, and approves unto salvation, -- "revealed from faith unto faith," <450117>Romans 1:17. This is the record of God therein, "That he has given unto us eternal life, and this life is in his Son," 1<620511> John 5:11. So <430314>John 3:14-17. "The words of this life," <440520>Acts 5:20; "All the counsel of God," <442027>Acts 20:27. Wherefore, in the dispensation or preaching of the gospel, this way of salvation is proposed unto sinners, as the great effect of divine wisdom and grace. Unbelief is the rejection, neglect, non-admission, or disapprobation of it, on the terms whereon, and for the ends for which, it is so proposed. The unbelief of the Pharisees, upon the preparatory preaching of John the Baptist, is called the "rejecting of the counsel of God against themselves;" that is, unto their own ruin, <420730>Luke 7:30. "They would none of my counsel," is an expression to the same purpose,
131
<200130>Proverbs 1:30; so is the "neglecting this great salvation", <580203>Hebrews 2:3, -- not giving it that admission which the excellency of it does require. A disallowing of Christ, the stone on{ apj edokim> asan oiJ oikj odomou~ntev, 1<600207> Peter 2:7, -- the "builders disapproved of," as not meet for that place and work whereunto it was designed, <440411>Acts 4:11, -- this is unbelief; to disapprove of Christ, and the way of salvation by him, as not answering divine wisdom, nor suited unto the end designed. So is it described by the refusing or not receiving of him; all go to one purpose.
What is intended will be more evident if we consider the proposal of the gospel where it issued in unbelief, in the first preaching of it, and where it continues still so to do.
Most of those who rejected the gospel by their unbelief, did it under this notion, that the way of salvation and blessed proposed therein was not a way answering divine goodness and power, such as they might safely confide in and trust unto. This the apostle declares at large, 1 Corinthians 1; so he expresses it, verses <460123>23,24,
"We preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness; but unto them which are called, both Jews and Greeks, Christ the power of God, and the wisdom of God."
That which they declared unto them in the preaching of the gospel was, that "Christ died for our sins, according to the Scriptures," chapter <461503>15:3. Herein they proposed him as the ordinance of God, as the great effect of his wisdom and power for the salvation of sinners. But as unto those who continued in their unbelief, they rejected it as any such way, esteeming it both weakness and folly. And therefore, he describes the faith of them that are called, by their approbation of the wisdom and power of God herein. The want of a comprehension of the glory of God in this way of salvation, rejecting it thereon, is that unbelief which ruins the souls of men, 2<470403> Corinthians 4:3,4.
So is it with all that continue unbelievers under the proposal of the object of faith in the preaching of the gospel They may give an assent unto the truth of it, so far as it is a mere act of the mind, -- at least they find not themselves concerned to reject it; yea, they may assent unto it with that
132
temporary faith which we described before, and perform many duties of religion thereon: yet do they manifest that they are not sincere believers, that they do not believe with the heart unto righteousness, by many things that are irreconcilable unto and inconsistent with justifying faith. The inquiry, therefore, is, Wherein the unbelief of each persons, on the account whereof they perish, does insist, and what is the formal nature of it? It is not, as was said, in the want of an assent unto the truths of the doctrine of the gospel: for from such an assent are they said, in many places of the Scripture, to believe, as has been proved; and this assent may be so firm, and by various means so radicated in their minds, as that, in testimony unto it, they may give their bodies to be burned; as men also may do in the confirmation of a false persuasion. Nor is it the want of an especial fiduciary application, of the promises of the gospel unto themselves, and the belief of the pardon of their own sins in particular: for this is not proposed unto them in the first preaching of the gospel, as that which they are first to believe, and there may be a believing unto righteousness where this is not attained, <230110>Isaiah 1:10. This will evidence faith not to be true; but it is not formal unbelief. Nor is it the want of obedience unto the precepts of the gospel in duties of holiness and righteousness; for these commands, as formally given in and by the gospel, belong only unto them that truly believe, and are justified thereon. That, therefore, which is required unto evangelical faith, wherein the nature of it does consist, as it is the foundation of all future obedience, is the heart's approbation of the way of life and salvation by Jesus Christ, proposed unto it as the effect of the infinite wisdom, love, grace, and goodness of God; and as that which is suited unto all the wants and whole design of guilty convinced sinners. This such persons have not; and in the want thereof consists the formal nature of unbelief. For without this no man is, or can be, influenced by the gospel unto a relinquishment of sin, or encouraged unto obedience, whatever they may do on other grounds and motives that are foreign unto the grace of it. And wherever this cordial, sincere approbation of the way of salvation by Jesus Christ, proposed in the gospel, does prevail, it will infallibly produce both repentance and obedience.
If the mind and heart of a convinced sinner (for of such alone we treat) be able spiritually to discern the wisdom, love, and grace of God, in this way of salvation, and be under the power of that persuasion, he has the ground
133
of repentance and obedience which is given by the gospel. The receiving of Christ mentioned in the Scripture, and whereby the nature of faith in its exercise is expressed, I refer unto the latter part of the description given concerning the soul's acquiescence in God, by the way proposed.
Again: some there were at firsts and such still continue to be, who rejected not this way absolutely, and in the notion of it, but comparatively, as reduced to practice; and so perished in their unbelief. They judged the way of their own righteousness to be better, as that which might be more safely trusted unto, -- as more according unto the mind of God and unto his glory. So did the Jews generally, the frame of whose minds the apostle represents, <451003>Romans 10:3,4. And many of them assented unto the doctrine of the gospel in general as true, howbeit they liked it not in their hearts as the best way of justification and salvation, but sought for them by the works of the law.
Wherefore, unbelief, in its formal nature, consists in the want of a spiritual discerning and approbation of the say of salvation by Jesus Christ, as an effect of the infinite wisdom, goodness, and love of God; for where these are, the soul of a convinced sinner cannot but embrace it, and adhere unto it. Hence, also, all acquiescency in this way, and trust and confidence in committing the soul unto it, or unto God in it, and by it (without which whatever is pretended of believing is but a shadow of faith), is impossible unto such persons; for they want the foundation whereon alone they can be built. And the consideration hereof does sufficiently manifest wherein the nature of true evangelical faith does consist.
2. The design of God in and by the gospel, with the work and office of faith with respect thereunto, farther confirms the description given of it. That which God designs herein, in the first place, is not the justification and salvation of sinners. His utmost complete end, in all his counsels, is his own glory. He does all things for himself; nor can he who is infinite do otherwise. But in an especial manner he expresses this concerning this way of salvation by Jesus Christ.
Particularly, he designed herein the glory of his righteousness;
"To declare his righteousness," <450320>Romans 3:20;
-- of his love;
134
"God so loved the world," <430316>John 3:16;
"Herein we perceive the love of God, that he laid down his life for us," 1<620316> John 3:16;
--of his grace;
"Accepted, to the praise of the glory of his grace," <490105>Ephesians 1:5, 6;
-- of his wisdom;
"Christ crucified, the wisdom of God," 1<460124> Corinthians 1:24;
"Might be known by the church the manifold wisdom of God," <490310>Ephesians 3:10;
-- of his power;
"it is the power of God unto salvation," <450116>Romans 1:16;
-- of his faithfulness, <450416>Romans 4:16. For God designed herein, not only the reparation of all that glory whose declaration was impeached and obscured by the entrance of sin, but also a farther exaltation and more eminent manifestation of it, unto the degrees of its exaltation, and some especial instances before concealed, <490309>Ephesians 3:9. And all this is called "The glory of God in the face of Jesus Christ;" whereof faith is the beholding, 2<470406> Corinthians 4:6.
3. This being the principal design of God in the way of justification and salvation by Christ proposed in the gospel, that which on our part is required unto a participation of the benefits of it, is the ascription of that glory unto God which he designs so to exalt. The acknowledgment of all these glorious properties of the divine nature, as manifested in the provision and proposition of this way of life, righteousness, and salvation, with an approbation of the way itself as an effect of them, and that which is safely to be trusted unto, is that which is required of us; and this is faith or believing: "Being strong in faith, he gave glory to God," <450420>Romans 4:20. And this is in the nature of the weakest degree of sincere faith. And no other grace, work, or duty, is suited hereunto, or firstly and directly of that tendency, but only consequentially and in the way of gratitude. And although I cannot wholly assent unto him who affirms that faith in the
135
epistles of Paul is nothing but "existimation magnifice sentiens de Dei potentia, justitia, bonitate, et si quid promiserit in eo praestando constantia", because it is too general, and not limited unto the way of salvation by Christ, his "elect in whom he will be glorified;" yet has it much of the nature of faith in it. Wherefore I say, that hence we may both learn the nature of faith, and whence it is that faith alone is required unto our justification. The reason of it is, because this is that grace or duty alone whereby we do or can give unto God that glory which he designs to manifest and exalt in and by Jesus Christ. This only faith is suited unto, and this it is to believe. Faith, in the sense we inquire after, is the heart's approbation of, and consent unto, the way of life and salvation of sinners by Jesus Christ, as that wherein the glory of the righteousness, wisdom, grace, love, and mercy of God is exalted; the praise whereof it ascribes unto him, and rests in it as unto the ends of it, -- namely, justification, life, and salvation. It is to give "glory to God," <450420>Romans 4:20; to "behold his glory as in a glass," or the gospel wherein it is represented unto us, 2<470318> Corinthians 3:18; to have in our hearts
"the light of the knowledge of the glory of God in the face of Jesus Christ," 2<470406> Corinthians 4:6.
The contrary whereunto makes God a liar, and thereby despoils him of the glory of all those holy properties which he this way designed to manifest, 1<620510> John 5:10.
And, if I mistake not, this is that which the experience of them that truly believe, when they are out of the heats of disputation, will give testimony unto.
4. To understand the nature of justifying faith aright, or the act and exercise of saving faith in order unto our justification, which are properly inquired after, we must consider the order of it; first the things which are necessarily previous thereunto, and then what it is to believe with respect unto them. As, --
(1.) The state of a convinced sinner, who is the only "subjectum capax justificationis." This has been spoken unto already, and the necessity of its precedency unto the orderly proposal and receiving of evangelical righteousness unto justification demonstrated. If we lose a respect
136
hereunto, we lose our best guide towards the discovery of the nature of faith. Let no man think to understand the gospel, who knows nothing of the law. God's constitution, and the nature of the things themselves, have given the law the precedency with respect unto sinners; "for by the law is the knowledge of sin." And gospel faith is the soul's acting according to the mind of God, for deliverance from that state and condition which it is cast under by the law. And all those descriptions of faith which abound in the writings of learned men, which do not at least include in them a virtual respect unto this state and condition, or the work of the law on the consciences of sinners, are all of them vain speculations. There is nothing in this whole doctrine that I will more firmly adhere unto than the necessity of the convictions mentioned previous unto true believing; without which not one line of it can be understood aright, and men do but beat the air in their contentions about it. See <450321>Romans 3:21-24.
(2.) We suppose herein a sincere assent unto all divine revelations, whereof the promises of grace and mercy by Christ are an especial part. This Paul supposed in Agrippa when he would have won him over unto faith in Christ Jesus:
"King Agrippa, believest thou the prophets? I know that thou believest", <442627>Acts 26:27.
And this assent which respects the promises of the gospel, not as they contain, propose, and exhibit the Lord Christ and the benefits of his mediation unto us, but as divine revelations of infallible truth, is true and sincere in its kind, as we described it before under the notion of temporary faith; but as it proceeds no farther, as it include no act of the will or heart, it is not that faith whereby we are justified. However, it is required thereunto, and is included therein.
(3.) The proposal of the gospel, according unto the mind of God, is hereunto supposed; that is, that it be preached according unto God's appointment: for not only the gospel itself, but the dispensation or preaching of it in the ministry of the church, is ordinarily required unto believing. This the apostle asserts, and proves the necessity of it at large, <451011>Romans 10:11-17. Herein the Lord Christ and his mediation with God, the only way and means for the justification and salvation of lost convinced sinners, as the product and effect of divine wisdom, love, grace,
137
and righteousness, is revealed, declared, proposed, and offered unto such sinners:
"For therein is the righteousness of God revealed from faith to faith," <450117>Romans 1:17.
The glory of God is represented "as in a glass," 2<470318> Corinthians 3:18; and "life and immortality are brought to light through the gospel," 2<550110> Timothy 1:10; <580203>Hebrews 2:3. Wherefore, --
(4.) The persons who are required to believe, and whose immediate duty it is so to do, are such who really in their own consciences are brought unto, and do make the inquiries mentioned in the Scripture, -- "What shall we do? What shall we do to be saved? How shall we fly from the wrath to come? Wherewithal shall we appear before God? How shall we answer what is laid unto our charge?" -- or such as, being sensible of the guilt of sin, do seek for a righteousness in the sight of God, <440237>Acts 2:37,38; <441630>16:30,31; <330606>Micah 6:6,7; <233504>Isaiah 35:4; <580618>Hebrews 6:18.
On these suppositions, the command and direction given unto men being, "Believe, and thou shalt be saved;" the inquiry is, What is that act or work of faith whereby we may obtain a real interest or propriety in the promises of the gospel, and the things declared in them, unto their justification before God?
And, --
1. It is evident, from what has been discoursed, that it does not consist in, that it is not to be fully expressed by, any one single habit or act of the mind or will distinctly whatever; for there are such descriptions given of it in the Scripture, such things are proposed as the object of it, and such is the experience of all that sincerely believe, as no one single act, either of the mind or will, can answer unto. Nor can an exact method of those acts of the soul which are concurrent therein be prescribed; only what is essential unto it is manifest.
2. That which, in order of nature, seems to have the precedency, is the assent of the mind unto that which the psalmist retakes himself unto in the first place for relief, under a sense of sin and trouble, <19D003P> salm 130:3,4, "If thou, LORD, shouldest mark iniquities, O Lord, who shall stand?" The
138
sentence of the law and judgment of conscience lie against him as unto any acceptation with God. Therefore, he despairs in himself of standing in judgment, or being acquitted before him. In this state, that which the soul first fixes on, as unto its relief, is, that "there is forgiveness with God." This, as declared in the gospel, is, that God in his love and grace will pardon and justify guilty sinners through the blood and mediation of Christ. So it is proposed, <450323>Romans 3:23,24. The assent of the mind hereunto, as proposed in the promise of the gospel, is the root of faith, the foundation of all that the soul does in believing; nor is there any evangelical faith without it. But yet, consider it abstractedly, as a mere act of the mind, the essence and nature of justifying faith does not consist solely therein, though it cannot be without it. But, --
3. This is accompanied, in sincere believing, with an approbation of the way of deliverance and salvation proposed, as an effect of divine grace, wisdom, and love; whereon the heart does rest in it, and apply itself unto it, according to the mind of God. This is that faith whereby we are justified; which I shall farther evince, by showing what is included in it, and inseparable from it: --
(1.) It includes in it a sincere renunciation of all other ways and means for the attaining of righteousness, life, and salvation. This is essential unto faith, <440412>Acts 4:12; <281402>Hosea 14:2,3; <240323>Jeremiah 3:23; <197116>Psalm 71:16, "I will make mention of thy righteousness, of thine only." When a person is in the condition before described (and such alone are called immediately to believe, <400913>Matthew 9:13; 11:28; 1<540115> Timothy 1:15), many things will present themselves unto him for his relief, particularly his own righteousness, <451003>Romans 10:3. A renunciation of them all, as unto any hope or expectation of relief from them, belongs unto sincere believing, <235010>Isaiah 50:10,11.
(2.) There is in it the will's consent, whereby the soul betakes itself cordially and sincerely, as unto all its expectation of pardon of sin and righteousness before God, unto the way of salvation proposed in the gospel. This is that which is called "coming unto Christ", and "receiving of him," whereby true justifying faith is so often expressed in the Scripture; or, as it is peculiarly called, "believing in him," or "believing on his name." The whole is expressed, <431406>John 14:6,
139
"Jesus saith unto him, I am the way, the truth, and the life: no man cometh unto the Father, but by me."
(3.) An acquiescency of the heart in God, as the author and principal cause of the way of salvation prepared, as acting in a way of sovereign grace and mercy towards sinners:
"Who by him do believe in God, that raised him up from the dead, and gave him glory; that your faith and hope might be in God," 1<600121> Peter 1:21.
The heart of a sinner does herein give unto God the glory of all those holy properties of his nature which he designed to manifest in and by Jesus Christ. See <234201>Isaiah 42:1; <234903>49:3. And this acquiescency in God is that which is the immediate root of that waiting, patience, longsuffering, and hope, which are the proper acts and effects of justifying faith, <580612>Hebrews 6:12,15,18,19.
(4.) Trust in God, or the grace and mercy of God in and through the Lord Christ, as set forth to be a propitiation through faith in his blood, does belong hereunto, or necessarily ensue hereon; for the person called unto believing is, -- first, Convinced of sin, and exposed unto wrath; secondly, Has nothing else to trust unto for help and relief; thirdly, Does actually renounce all other things that tender themselves unto that end: and therefore, without some act of trust, the soul must lie under actual despair; which is utterly inconsistent with faith, or the choice and approbation of the way of salvation before described.
(5.) The most frequent declaration of the nature of faith in the Scripture, especially in the Old Testament, is by this trust; and that because it is that act of it which composes the soul, and brings it unto all the rest it can attain. For all our rest in this world is from trust in God; and the especial object of this trust, so far as it belongs unto the nature of that faith whereby we are justified, is "God in Christ reconciling the world unto himself" For this is respected where his goodness, his mercy, his grace, his name, his faithfulness, his power, are expressed, or any of them, as that which it does immediately rely upon; for they are no way the object of our trust, nor can be, but on the account of the covenant which is confirmed and ratified in and by the blood of Christ alone.
140
Whether this trust or confidence shall be esteemed of the essence of faith, or as that which, on the first fruit and working of it, we are found in the exercise of, we need not positively determine. I place it, therefore, as that which belongs unto justifying faith, and is inseparable from it. For if all we have spoken before concerning faith may be comprised under the notion of a firm assent and persuasion, yet it cannot be so if any such assent be conceivable exclusive of this trust.
This trust is that whereof many divines do make special mercy to be the peculiar object; and that especial mercy to be such as to include in it the pardon of our own sins. This by their adversaries is fiercely opposed, and that on such grounds as manifest that they do not believe that there is any such state attainable in this life; and that if there were, it would not be of any use unto us, but rather be a means of security and negligence in our duty: wherein they betray how great is the ignorance of these things in their own minds. But mercy may be said to be especial two ways: -- First, In itself, and in opposition unto common mercy. Secondly, With respect unto him that believes. In the first sense, especial mercy is the object of faith as justifying; for no more is intended by it but the grace of God setting forth Christ to be a propitiation through faith in his blood, <450323>Romans 3:23,24. And faith in this especial mercy is that which the apostle calls our "receiving of the atonement," <450511>Romans 5:11; -- that is, our approbation of it, and adherence unto it, as the great effect of divine wisdom, goodness, faithfulness, love, and grace; which will, therefore, never fail to them who put their trust in it. In the latter sense, it is looked on as the pardon of our own sins in particular, the especial mercy of God unto our souls. That this is the object of justifying faith, that a man is bound to believe this in order of nature antecedent unto his justification, I do deny; neither yet do I know of any testimony or safe experience whereby it may be confirmed. But yet, for any to deny that an undeceiving belief hereof is to be attained in this life, or that it is our duty to believe the pardon of our own sins and the especial love of God in Christ, in the order and method of our duty and privileges, limited and determined in the gospel, so as to come to the full assurance of them (though I will not deny but that peace with God, which is inseparable from justification, may be without them); (is to) seem not to be much acquainted with the design of God in the gospel, the efficacy of the
141
sacrifice of Christ, the nature and work of faith, or their own duty, nor the professed experience of believers recorded in the Scripture. See <450501>Romans 5:1-5; <581002>Hebrews 10:2,10, 19-22; <194601>Psalm 46:1,2; 138:7,8; etc. Yet it is granted that all these things are rather fruits or effects of faith, as under exercise and improvement, than of the essence of it, as it is the instrument in our justification.
And the trust before mentioned, which is either essential to justifying faith, or inseparable from its is excellently expressed by Bernard, Dom. 6 post Pentec., Ser. 3,
"Tria considero in quibus tota spes mea consistit, charitatem adoptionis, veritatem promissionis, potestatem redditionis. Murmuret jam quantum voluerit insipiens cogitatio mea, dicens: Quis enim es tu, et quanta est illa gloria, quibusve meritis hanc obtinere speras? Et ego fiducialiter respondebo: Scio cui credidi, missione, quia potens in exhibitione: licet enim ei facere quod voluerit. Hic est funiculus triplex qui difficile rumpitur, quem nobis a patria nostra in hunc carcerem usque dimissum firmiter, obsecro, teneamus: ut ipse nos sublevet, ipse nos trahat et pertrahat usque ad conspectum gloriae magni Dei: qui est benedictus in saecula. Amen".
Concerning this faith and trust, it is earnestly pleaded by many that obedience is included in it; but as to the way and manner thereof, they variously express themselves. Socinus, and those who follow him absolutely, do make obedience to be the essential form of faith; which is denied by Episcopius. The Papists distinguish between faith informed and faith formed by charity: which comes to the same purpose, for both are built on this supposition, -- that there may be true evangelical faith (that which is required as our duty, and consequently is accepted of God, that may contain all in it which is comprised in the name and duty of faith) that may be without charity or obedience, and so be useless; for the Socinians do not make obedience to be the essence of faith absolutely, but as it justifies. And so they plead unto this purpose, that "faith without works is dead". But to suppose that a dead faith, or that faith which is dead, it that faith which is required of us in the gospel in the way of duty, is a monstrous imagination. Others plead for obedience, charity, the love of
142
God, to be included in the nature of faith; but plead not directly that this obedience is the form of faith, but that which belongs unto the perfection of it, as it is justifying. Neither yet do they say that by this obedience, a continued course of works and obedience, as though that were necessary unto our first justification, is required; but only a sincere active purpose of obedience: and thereon, as the manner of our days is, load them with reproaches who are otherwise minded, if they knew who they were. For how impossible it is, according unto their principles who believe justification by faith alone, that justifying faith should be without a sincere purpose of heart to obey God in all things, I shall briefly declare. For, First, They believe that faith is "not of ourselves, it is the gift of God"; yea, that it is a grace wrought in the hearts of men by the exceeding greatness of his power. And to suppose such a grace dead, inactive, unfruitful, not operative unto the great end of the glory of God, and the transforming of the souls of them that receive it into his image, is a reflection on the wisdom, goodness, and love of God himself. Secondly, That this grace is in them a principle of spiritual life, which in the habit of it, as resident in the heart, is not really distinguished from that of all other grace whereby we live to God. So, that there should be faith habitually in the heart, -- I mean that evangelical faith we inquire after, -- or actually exercised, where there is not a habit of all other graces, is utterly impossible. Neither is it possible that there should be any exercise of this faith unto justification, but where the mind is prepared, disposed, and determined unto universal obedience. And therefore, Thirdly, It is denied that any faith, trust, or confidence, which may be imagined, so as to be absolutely separable from, and have its whole nature consistent with, the absence of all other graces, is that faith which is the especial gift of God, and which in the gospel is required of us in a way of duty. And whereas some have said, that "men may believe, and place their firm trust in Christ for life and salvation, and yet not be justified;" -- it is a position so destructive unto the gospel, and so full of scandal unto all pious souls, and contains such an express denial of the record that God has given concerning his Son Jesus Christ, as I wonder that any person of sobriety and learning should be surprised into it. And whereas they plead the experience of multitudes who profess this firm faith and confidence in Christ, and yet are not justified, -- it is true, indeed, but nothing unto their purpose; for whatever they profess, not only not one of them does so in
143
the sight and judgment of God, where this matter is to be tried, but it is no difficult matter to evict them of the folly and falseness of this profession, by the light and rule of the gospel, even in their own consciences, if they would attend unto instruction.
Wherefore we say, the faith whereby we are justified, is such as is not found in any but those who are made-partakers of the Holy Ghost, and by him united unto Christ, whose nature is renewed, and in whom there is a principle of all grace, and purpose of obedience. Only we say, it is not any other grace, as charity and the like, nor any obedience, that gives life and form unto this faith; but it is this faith that gives life and efficacy unto all other graces, and form unto all evangelical obedience. Neither does any thing hence accrue unto our adversaries, who would have all those graces which are, in their root and principle, at least, present in all that are to be justified, to have the same influence unto our justification as faith has: or that we are said to be justified by faith alone; and in explication of it, in answer unto the reproaches of the Romanists, do say we are justified by faith alone, but not by that faith which is alone; that we intend by faith all other graces and obedience also. For besides that, the nature of no other grace is capable of that office which is assigned unto faith in our justification, nor can be assumed into a society in operation with it, -- namely, to receive Christ, and the promises of life by him, and to give glory unto God on their account; so when they can give us any testimony of Scripture assigning our justification unto any other grace, or all graces together, or all the fruits of them, so as it is assigned unto faith, they shall be attended unto.
And this, in particular, is to be affirmed of repentance; concerning which it is most vehemently urged, that it is of the same necessity unto our justification as faith is. For this they say is easily proved, from testimonies of Scripture innumerable, which call all men to repentance that will be saved; especially those two eminent places are insisted on, <440238>Acts 2:38,39; <440319>3:19. But that which they have to prove, is not that it is of the same necessity with faith unto them that are to be justified, but that it is of the same use with faith in their justification. Baptism in that place of the apostle, <440238>Acts 2:38,39, is joined with faith no less than repentance; and in other places it is expressly put into the same condition. Hence, most of the ancients concluded that it was no less necessary unto salvation
144
than faith or repentance itself. Yet never did any of them assign it the same use in justification with faith But it is pleaded, whatever is a necessary condition of the new covenant, is also a necessary condition of justification; for otherwise a man might be justified, and continuing in his justified estate, not be saved, for want of that necessary condition: for by a necessary condition of the new covenant, they understand that without which a man cannot be saved. But of this nature is repentance as well as faith, and so is equally a condition of our justification. The ambiguity of the signification of the word "condition" does cast much disorder on the present inquiry, in the discourses of some men. But to pass it by at present, I say, final perseverance is a necessary condition of the new covenant; wherefore, by this rule, it is also of justification. They say, some things are conditions absolutely; such as are faith and repentance, and a purpose of obedience: some are so on some supposition only, -- namely, that a man's life be continued in this world; such is a course in obedience and good works, and perseverance unto the end. Wherefore I so position that a man lives in this world, perseverance unto the end is a necessary condition of his justification. And if so, no justified whilst he is in this world; for a condition does suspend that whereof it is a condition from existence until it be accomplished. It is, then, to no purpose to dispute any longer about justification, if indeed no man is, nor can be, justified in this life. But how contrary this is to Scripture and experience is known.
If it be said, that final perseverance, which is so express a condition of salvation in the new covenant, is not indeed the condition of our first justification, but it is the condition of the continuation of our justification; then they yield up their grand position, that whatever is a necessary condition of the new covenant is a necessary condition of justification: for it is that which they call the first justification alone which we treat about. And that the continuation of our justification depends solely on the same causes with our justification itself, shall be afterwards declared. But it is not yet proved, nor ever will be, that whatever is required in them that are to be justified, is a condition whereon their justification is immediately suspended. We allow that alone to be a condition of justification which has an influence of causality thereunto, though it be but the causality of an instrument. This we ascribe unto faith alone. And because we do so, it is
145
pleaded that we ascribe more in our justification unto ourselves than they do by whom we are opposed. For we ascribe the efficiency of an instrument herein unto our own faith, when they say one that it is a condition, or "causa sine qua non," of our justification. But I judge that grave and wise men ought not to give so much to the defense of the cause they have undertaken, seeing they cannot but know indeed the contrary. For after they have given the specious name of a condition, and a "causa sine qua non," unto faith, they immediately take all other graces and works of obedience into the same state with it, and the same use in justification; and after this seeming gold has been cast for a while into the fire of disputation, there comes out the calf of a personal, inherent righteousness, whereby men are justified before God, "virtute foederis evangelici;" for as for the righteousness of Christ to be imputed unto us, it is gone into heaven, and they know not what is become of it.
Having given this brief declaration of the nature of justifying faith, and the acts of it (as I suppose, sufficient unto my present design), I shall not trouble myself to give an accurate definition of it. What are my thoughts concerning it, will be better understood by what has been spoken, than by any precise definition I can give. And the truth is, definitions of justifying faith have been so multiplied by learned men, and in so great variety, and (there is) such a manifest inconsistency among some of them, that they have been of no advantage unto the truth, but occasions of new controversies and divisions, whilst every one has labored to defend the accuracy of his own definition, when yet it may be difficult for a true believer to find any thing compliant with his own experience in them; which kind of definitions in these things I have no esteem for. I know no man that has labored in this argument about the nature of faith more than Dr. Jackson; yet, when he has done all, he gives us a definition of justifying faith which I know few that will subscribe unto: yet is it, in the main scope of it, both pious and sound. For he tells us, "Here at length, we may define the faith by which the just live, to be a firm and constant adherence unto the mercies and the loving-kindness of Lord; or, generally, unto the spiritual food exhibited in his sacred word, as much better than this life itself, and all the contentments it is capable of; grounded on a taste or relish of their sweetness, wrought in the soul or heart of a man by the Spirit of Christ". Whereunto he adds, "The terms for the most part are the
146
prophet David's; not metaphorical, as some may fancy, much less equivocal, but proper and homogeneal to the subject defined," tom. 1 book 4 chap. 9. For the lively scriptural expressions of faith, by receiving on Christ, leaning on him, rolling ourselves or our burden on him, tasting how gracious the Lord is, and the like, which of late have been reproached, yea, blasphemed, by many, I may have occasion to speak of them afterwards; as also to manifest that they convey a better understanding of the nature, work, and object of justifying faith, unto the minds of men spiritually enlightened, than the most accurate definitions that many pretend unto; some whereof are destructive and exclusive of them all.
147
CHAPTER 3.
THE USE OF FAITH IN JUSTIFICATION; ITS ESPECIAL OBJECT FARTHER CLEARED
The description before given of justifying faith does sufficiently manifest of what use it is in justification; nor shall I in general add much unto what may be thence observed unto that purpose. But whereas this use of it has been expressed with some variety, and several ways of it asserted inconsistent with one another, they must be considered in our passage. And I shall do it with all brevity possible; for these things lead not in any part of the controversy about the nature of justification, but are merely subservient unto other conceptions concerning it. When men have fixed their apprehensions about the principal matters in controversy, they express what concerns the use of faith in an accommodation thereunto. Supposing such to be the nature of justification as they assert, it must be granted that the use of faith therein must be what they plead for. And if what is peculiar unto any in the substance of the doctrine be disproved, they cannot deny but that their notions about the use of faith do fall unto the ground. Thus is it with all who affirm faith to be either the instrument, or the condition, or the "causa sine qua non," or the preparation and disposition of the subject, or a meritorious cause, by way of condecency or congruity, in and of our justification. For all these notions of the use of faith are suited and accommodated unto the opinions of men concerning the nature and principal causes of justification. Neither can any trial or determination be made as unto their truth and propriety, but upon a previous judgment concerning those causes, and the whole nature of justification itself. Whereas, therefore, it were vain and endless to plead the principal matter in controversy upon every thing that occasionally belongs unto it, -- and so by the title unto the whole inheritance of every cottage that is built on the premises, -- I shall briefly speak unto these various conceptions about the use of faith in our justification, rather to find out and give an understanding of what is intended by them, than to argue about their truth and propriety, which depend on that wherein the substance of the controversy does consist.
148
Protestant divines, until of late, have unanimously affirmed faith to be the instrumental cause of our justification. So it is expressed to be in many of the public confessions of their churches. This notion of theirs concerning the nature and use of faith was from the first opposed by those of the Roman church. Afterward it was denied also by the Socinians, as either false or improper. Socin. Miscellan. Smalcius adv. Frantz. disput. 4; Schlichting. adver. Meisner. de Justificat. And of late this expression is disliked by some among ourselves; wherein they follow Episcopius, Curcellaeus, and others of that way. Those who are sober and moderate do rather decline this notion and expression as improper, than reject them as untrue. And our safest course, in these cases, is to consider what is the thing or matter intended. If that be agreed upon, he deserves best of truth who parts with strife about propriety of expressions, before it be meddled with. Tenacious pleading about them will surely render our contentions endless; and none will ever want an appearance of probability to give them countenance in what they pretend. If our design in teaching be the same with that of the Scripture, -- namely, to inform the minds of believers, and convey the light of the knowledge of God in Christ unto them, we must be contented sometimes to make use of such expressions as will scarce pass the ordeal of arbitrary rules and distinctions, through the whole compass of notional and artificial sciences. And those who, without more ado, reject the instrumentality of faith in our justification, as an unscriptural notion, as though it were easy for them with one breath to blow away the reasons and arguments of so many learned men as have pleaded for it, may not, I think, do amiss to review the grounds of their confidence. For the question being only concerning what is intended by it, it is not enough that the term or word itself, of an instrument, is not found unto this purpose in the Scripture; for on the same ground we may reject a trinity of persons in the divine essence, without an acknowledgment whereof, not one line of the Scripture can be rightly understood.
Those who assert faith to be as the instrumental cause in our justification, do it with respect unto two ends. For, first, they design thereby to declare the meaning of those expressions in the Scripture wherein we are said to be justified pi>stei, absolutely; which must denote, either "instrumentum, aut formam, aut modum actionis". Logizo>meqa oun+ ti>stei dikaious~ qai an] qrwpon, <450328>Romans 3:28; -- "Therefore we conclude
149
that a man is justified by faith." So, Dia< pi>stewv, verse 22; Ej k pi>stewv, <450117>Romans 1:17; <480308>Galatians 3:8; Dia< th~v pi>stewv, <490208>Ephesians 2:8; j jEk pi>stewv kai< dia< th~v pis> tewv, <450330>Romans 3:30; -- that is "Fide, ex fide, per fidem"; which we can express only, by faith, or through faith. "Propter fidem", or dia< pi>stin, for our faith, we are nowhere said to be justified. The inquiry is, What is the most proper, lightsome, and convenient way of declaring the meaning of these expressions? This the generality of Protestants do judge to be by an instrumental cause: for some kind of causality they do plainly intimate, whereof the lowest and meanest is that which is instrumental; for they are used of faith in our justification before God, and of no other grace of duty whatever. Wherefore, the proper work or office of faith in our justification is intended by them. And dia> is nowhere used in the whole New Testament with a genitive case (nor in any other good author), but it denotes an instrumental efficiency at least. In the divine works of the holy Trinity, the operation of the second person, who is in them a principal efficient, yet is sometimes expressed thereby; it may be to denote the order of operation in the holy Trinity answering the order of subsistence, though it be applied unto God absolutely or the Father: <451136>Romans 11:36, Di j aujtou~? -- "By him are all things". Again, ejx er] gwn no>mou and exj ajkohv~ pi>stewv are directly opposed, <480302>Galatians 3:2. But when it is said that a man is not justified ejx er] gwn nom> ou, -- "by the works of the law," -- it is acknowledged by all that the meaning of the expression is to exclude all efficiency, in every kind of such works, from our justification. Is follows, therefore, that where, in opposition hereunto, we are said to be justified ekj pis> tewv, -- "by faith," -- an instrumental efficiency is intended. Yet will I not, therefore, make it my controversy with any, that faith is properly an instrument, or the instrumental cause in or of our justification; and so divert into an impertinent contest about the nature and kinds of instruments and instrumental causes, as they are metaphysically hunted with a confused cry of futilous terms and distinctions. But this I judge, that among all those notions of things which may be taken from common use and understanding, to represent unto our minds the meaning and intention of the scriptural expressions so often used, pi>stei ejk pi>stewv, there is none so proper as this of an instrument or instrumental cause, seeing a causality is included in them, and that of any other kind certainly excluded; nor has it any of its own.
150
But it may be said, that if faith be the instrumental cause of justification, it is either the instrument of God, or the instrument of believers themselves. That it is not the instrument of God is plain, in that it is a duty which he prescribes unto us: it is an act of our own; and it is we that believe, not God; nor can any act of ours be the instrument of his work. And if it be our instrument, seeing an efficiency is ascribed unto it, then are we the efficient causes of our own justification in some sense, and may be said to justify ourselves; which is derogatory to the grace of God and the blood of Christ.
I confess that I lay not much weight on exceptions of this nature. For, First, Notwithstanding what is said herein, the Scripture is express, that "God justifieth us by faith." "It is one God which shall justify the circumcision ejk pis> tewv, (by faith,) "and the uncircumcision dia< th~v pis> tewv, (through or by faith), <450330>Romans 3:30. "The Scripture foreseeing that God would justify the heathen through faith," <480308>Galatians 3:8. As he "purifieth the hearts of men by faith," <441509>Acts 15:9, wherefore faith, in some sense, may be said to be the instrument of God in our justification, both as it is the means and way ordained and appointed by him on our part whereby we shall be justified; as also, because he bestows it on us, and works it in us unto this end, that we may be justified: for
"by grace we are saved through faith, and that not of ourselves; it is the gift of God," <490208>Ephesians 2:8.
If any one shall now say, that on these accounts, or with respect unto divine ordination and operation concurring unto our justification, faith is the instrument of God, in its place and way, (as the gospel also is, <450116>Romans 1:16; and the ministers of it, 2<470518> Corinthians 5:18; 1<540406> Timothy 4:6; and the sacraments also, <450411>Romans 4:11; <560305>Titus 3:5, in their several places and kinds), unto our justification, it may be he will contribute unto a right conception of the work of God herein, as much as those shall by whom it is denied.
But that which is principally intended is, that it is the instrument of them that do believe. Neither yet are they said hereon to justify themselves. For whereas it does neither really produce the effect of justification by a physical operation, nor can do so, it being a pure sovereign act of God; nor is morally any way meritorious thereof; nor does dispose the subject
151
wherein it is unto the introduction of an inherent formal cause of justification, there being no such thing in "rerum natura"; nor has any other physical or moral respect unto the effect of justifications but what arises merely from the constitution and appointment of God; there is no color of reason, from the instrumentality of faith asserted, to ascribe the effect of justification unto any but unto the principal efficient cause, which is God alone, and from whom it proceeds in a way of free and sovereign grace, disposing the order of things and the relation of them one unto another as seems good unto him. Dikaiou>menoi dwrean< th~| autj ou~ ca>riti, <450324>Romans 3:24; Dia< th~v pis> tewv enj tw|~ aujtou~ ai[mati, verse 25. It is, therefore, the ordinance of God prescribing our duty, that we may be justified freely by his grace, having its use and operation towards that end, after the manner of an instrument; as we shall see farther immediately. Wherefore, so far as I can discern, they contribute nothing unto the real understanding of this truth, who deny faith to be the instrumental cause of our justification; and, on other grounds, assert it to be the condition thereof, unless they can prove this is a more natural exposition of these expressions, pis> tei, ekj pis> tewv, dia< th~v pis> tewv, which is the first thing to be inquired after. For all that we do in this matter is but to endeavor a right understanding of Scripture propositions and expressions, unless we intend to wander "extra pleas," and lose ourselves in a maze of uncertain conjectures.
Secondly. They designed to declare the use of faith in justification, expressed in the Scripture by apprehending and receiving of Christ or his righteousness, and remission of sins thereby. The words whereby this use of faith in our justification is expressed, are, lamzan> w, paralamzan> w, and katalamzan> w. And the constant use of them in the Scripture is, to take or receive what is offered, tendered, given or granted unto us; or to apprehend and lay hold of any thing thereby to make it our own: as ejpilamzan> omai is also used in the same sense, <580216>Hebrews 2:16. So we are said by faith to "receive Christ", <430112>John 1:12; <510206>Colossians 2:6; -- the "abundance of grace, and the gift of righteousness", <450517>Romans 5:17; -- the "word of promise," <440241>Acts 2:41; -- the "word of God," <440814>Acts 8:14; 1<520106> Thessalonians 1:6; <520213>2:13; -- the "atonement made by the blood of Christ," <450511>Romans 5:11; -- the "forgiveness of sins", <441043>Acts 10:43; 26:18; -- the "promise of the Spirit," <480314>Galatians 3:14; -- the
152
"promises", <580915>Hebrews 9:15. There is, therefore, nothing that concurs unto our justification, but we receive it by faith. And unbelief is expressed by "not receiving," <430111>John 1:11; <430311>3:11; <431248>12:48; <431417>14:17. Wherefore, the object of faith in our justification, that whereby we are justified, is tendered, granted, and given unto us of God; the use of faith being to lay hold upon it, to receive it, so as that it may be our own. What we receive of outward things that are so given unto us, we do it by our hand; which, therefore, is the instrument of that reception, that whereby we apprehend or lay hold of any thing to appropriate it unto ourselves, and that, because this is the peculiar office which, by nature, it is assigned unto among all the members of the body. Other uses it has, and other members, on other accounts, may be as useful unto the body as it; but it alone is the instrument of receiving and apprehending that which, being given, is to be made our own, and to abide with us. Whereas, therefore, the righteousness wherewith we are justified is the gift of God, which is tendered unto us in the promise of the gospel; the use and office of faith being to receive, apprehend, or lay hold of and appropriate, this righteousness, I know not how it can be better expressed than by an instrument, nor by what notion of it more light of understanding may be conveyed unto our minds. Some may suppose other notions are meet to express it by on other accounts; and it may be so with respect unto other uses of it: but the sole present inquiry is, how it shall be declared, as that which receives Christ, the atonement, the gift of righteousness; which shall prove its only use in our justification. He that can better express this than by an instrument ordained of God unto this end, all whose use depends on that ordination of God, will deserve well of the truth. It is true, that all those who place the formal cause or reason of our justification in ourselves, or our inherent righteousness, and so, either directly or by just consequence, deny all imputation of the righteousness of Christ unto our justification, are not capable of admitting faith to be an instrument in this work, nor are pressed with this consideration; for they acknowledge not that we receive a righteousness which is not our own, by way of gift, whereby we are justified, and so cannot allow of any instrument whereby it should be received. The righteousness itself being, as they phrase it, putative, imaginary, a chimera, a fiction, it can have no real accidents, -- nothing that can be really predicated concerning it. Wherefore, as was said at the entrance of this discourse, the truth and propriety of this declaration of
153
the use of faith in our justification by an instrumental cause, depends on the substance of the doctrine itself concerning the nature and principal causes of it, with which they must stand or fall. If we are justified through the imputation of the righteousness of Christ, which faith alone apprehends and receives, it will not be denied but that it is rightly enough placed as the instrumental cause of our justification. And if we are justified by an inherent, evangelical righteousness of our own, faith may be the condition of its imputation, or a disposition for its introduction, or a congruous merit of it, but an instrument it cannot be. But yet, for the present, it has this double advantage: -- First, That it best and most appositely answers what is affirmed of the use of faith in our justification in the Scripture, as the instances given do manifest. Secondly, That no other notion of it can be so stated, but that it must be apprehended in order of time to be previous unto justification; which justifying faith cannot be, unless a man may be a true believer with justifying faith, and yet not be justified.
Some do plead that faith is the condition of our justification, and that otherwise it is not to be conceived of. As I said before, so I say again, I shall not contend with any man about words, terms, or expressions, so long as what is intended by them is agreed upon. And there is an obvious sense wherein faith may he called the condition of our justification; for no more may be intended thereby, but that it is the duty on our part which God requires, that we may be justified. And this the whole Scripture bears witness unto. Yet this hinders not but that, as unto its use, it may be the instrument whereby we apprehend or receive Christ and his righteousness. But to assert it the condition of our justification, or that we are justified by it as the condition of the new covenant, so as, from a preconceived signification of that word, to give it another use in justification, exclusive of that pleaded for, as the instrumental cause thereof, is not easily to be admitted; because it supposes an alteration in the substance of the doctrine itself.
The word is nowhere used in the Scripture in this matter; which I argue no farther, but that we have no certain rule or standard to try and measure its signification by. Wherefore, it cannot first be introduced in what sense men please, and then that sense turned into argument for other ends. For thus, on a supposed concession that it is the condition of our justification,
154
some heighten it into a subordinate righteousness, imputed unto us antecedently, as I suppose, unto the imputation of the righteousness of Christ in any sense, whereof it is the condition. And some, who pretend to lessen its efficiency or dignity in the use of it in our justification, say it is only "causa sine qua non;" which leaves us at as great an uncertainty as to the nature and efficacy of this condition as we were before. Nor is the true sense of things at all illustrated, but rather darkened, by such notions.
If we may introduce words into religion nowhere used in the Scripture (as we may and must, if we design to bring light, and communicate proper apprehensions of the things contained (in it) unto the minds of men), yet are we not to take along with them arbitrary, preconceived senses, forged either among lawyers or in the peripatetic school. The use of them in the most approved authors of the language whereunto they do belong, and their common vulgar acceptation among ourselves, must determine their sense and meaning. It is known what confusion in the minds of men, the introduction of words into ecclesiastical doctrines, of whose signification there has not been a certain determinate rule agreed on, has produced. So the word "merit" was introduced by some of the ancients (as is plain from the design of their discourses where they use it) for impetration or acquisition "quovis modo;" -- by any means whatever. But there being no cogent reason to confine the word unto that precise signification, it has given occasion to as great a corruption as has befallen Christian religion. We must, therefore, make use of the best means we have to understand the meaning of this word, and what is intended by it, before we admit of its use in this case.
"Conditio," in the best Latin writers, is variously used, answering katas> tasiv, tu>ch, ajxia> , aijtia> , sunqhk> h, in the Greek; that is, "status, fortuna, dignitas, causa, pactum initum." In which of these significations it is here to be understood is not easy to be determined. In common use among us, it sometimes denotes the state and quality of men, -- that is, kata>stasiv and ajxia> ; and sometimes a valuable consideration for what is to be done, -- that is, aitj i>a or sunqhk> h. But herein it is applied unto things in great variety; sometimes the principal procuring, purchasing cause is so expressed. As the condition whereon a man lends another a hundred pounds is, that he be paid it again with interest; -- the condition whereon a man conveys his land unto another is, that he receive so much
155
money for it: so a condition is a valuable consideration. And sometimes it signifies such things as are added to the principal cause, whereon its operation is suspended; -- as a man bequeaths a hundred pounds unto another, on condition that he come or go to such a place to demand it. This is no valuable consideration, yet is the effect of the principal cause, or the will of the testator, suspended thereon. And as unto degrees of respect unto that whereof any thing is a condition, as to purchase, procurement, valuable consideration, necessary presence, the variety is endless. We therefore cannot obtain a determinate sense of this word condition, but from a particular declaration of what is intended by it, wherever it is used. And although this be not sufficient to exclude the use of it from the declaration of the way and manner how we are justified by faith, yet is it so to exclude the imposition of any precise signification of it, any other than is given it by the matter treated of. Without this, every thing is left ambiguous and uncertain whereunto it is applied.
For instance, it is commonly said that faith and new obedience are the condition of the new covenant; but yet, because of the ambiguous signification and various use of that term (condition) we cannot certainly understand what is intended in the assertion. If no more be intended but that God, in and by the new covenant, does indispensably require these things of us, -- that is, the restipulation of a good conscience towards God, by the resurrection of Christ from the dead, in order unto his own glory, and our full enjoyment of all the benefits of it, it is unquestionably true; but if it be intended that they are such a condition of the covenant as to be by us performed antecedently unto the participation of any grace, mercy, or privilege of it, so as that they should be the consideration and procuring causes of them, -- that they should be all of them, as some speak, the reward of our faith and obedience, -- it is most false, and not only contrary to express testimonies of Scripture, but destructive of the nature of the covenant itself. If it be intended that these things, though promised in the covenant, and wrought in us by the grace of God, are yet duties required of us, in order unto the participation and enjoyment of the full end of the covenant in glory, it is the truth which is asserted; but if it be said that faith and new obedience -- that is, the works of righteousness which we do -- are so the condition of the covenant, as that whatever the one is ordained of God as a means of, and in order to such or such an end,
156
as justification, that the other is likewise ordained unto the same end, with the same kind of efficacy, or with the same respect unto the effect, it is expressly contrary to the whole scope and express design of the apostle on that subject. But it will be said that a condition in the sense intended, when faith is said to be a condition of our justification, is no more but that it is "causa sine qua non"; which is easy enough to be apprehended. But yet neither are we so delivered out of uncertainties into a plain understanding of what is intended; for these "causa sine quibus non" may be taken largely or more strictly and precisely. So are they commonly distinguished by the masters in these arts. Those so called, in a larger sense, are all such causes, in any kind of efficiency or merit, as are inferior unto principal causes, and would operate nothing without them; but in conjunction with them, have a real effective influence, physical or moral, into the production of the effect. And if we take a condition to be a "causa sine qua non" in this sense, we are still at a loss what may be its use, efficiency, or merit, with respect unto our justification. If it be taken more strictly for that which is necessarily present, but has no causality in any kind, not that of a receptive instrument, I cannot understand how it should be an ordinance of God. For every thing that he has appointed unto any end, moral or spiritual, has, by virtue of that appointment, either a symbolical instructive efficacy, or an active efficiency, or a rewardable condecency, with respect unto that end. Other things may be generally and remotely necessary unto such an end, so far as it partakes of the order of natural beings, which are not ordinances of God with respect thereunto, and so have no kind of causality with respect unto it, as it is moral or spiritual. So the air we breathe is needful unto the preaching of the word, and consequently a "causa sine qua non" thereof; but an ordinance of God with especial respect thereunto it is not. But every thing that he appoints unto an especial spiritual end, has an efficacy or operation in one or other of the ways mentioned; for they either concur with the principal cause in its internal efficiency, or they operate externally in the removal of obstacles and hindrances that oppose the principal cause in its efficiency. And this excludes all causes "sine quibus non," strictly so taken, from any place among divine ordinances. God appoints nothing for an end that shall do nothing. His sacraments are not "arga semeia" but, by virtue of his institution, do exhibit that grace which they do not in themselves contain. The preaching of the word has a real efficiency unto all the ends of it. So
157
have all the graces and duties that he works in us, and requires of us: by them all are "we made meet for the inheritance of the saints in light;" and our whole obedience, through his gracious appointment, has a rewardable condecency with respect unto eternal life. Wherefore, as faith may be allowed to be the condition of our justification, if no more be intended thereby but that it is what God requires of us that we may be justified; so, to confine the declaration of its use in our justification unto its being the condition of it, when so much as a determinate signification of it cannot be agreed upon, is subservient only unto the interest of unprofitable strife and contention.
To close these discourses concerning faith and its use in our justification, some things must yet be added concerning its `especial object'. For although what has been spoken already thereon, in the description of its nature and object in general, be sufficient, in general, to state its especial object also; yet there having been an inquiry concerning it, and debate about it, in a peculiar notion, and under some especial terms, that also must be considered. And this is, Whether justifying faith, in our justification, or its use therein, do respect Christ as a king and prophet, as well as a priest, with the satisfaction that as such he made for us, and that in the same manner, and unto the same ends and purposes? And I shall be brief in this inquiry, because it is but a late controversy, and, it may be, has more of curiosity in its disquisition than of edification in its determination. However, being not, that I know of, under these terms stated in any public confessions of the reformed churches, it is free for any to express their apprehensions concerning it. And to this purpose I say, --
1. Faith, whereby we are justified, in the receiving of Christ, principally respects his person, for all those ends for which he is the ordinance of God. It does not, in the first place, as it is faith in general, respect his person absolutely, seeing its formal object, as such, is the truth of God in the proposition, and not the thing itself proposed. Wherefore, it so respects and receives Christ as proposed in the promise, -- the promise itself being the formal object of its assent.
2. We cannot so receive Christ in the promise, as in that act of receiving him to exclude the consideration of any of his offices; for as he is not at
158
any time to be considered by us but as vested with all his offices, so a distinct conception of the mind to receive Christ as a priest, but not as a king or prophet, is not faith, but unbelief, -- not the receiving, but the rejecting of him.
3. In the receiving of Christ for justification formally, our distinct express design is to be justified thereby, and no more. Now, to be justified is to be freed from the guilt of sin, or to have all our sins pardoned, and to have a righteousness wherewith to appear before God, so as to be accepted with him, and a right to the heavenly inheritance. Every believer has other designs also, wherein he is equally concerned with this, -- as, namely, the renovation of his nature, the sanctification of his person, and ability to live unto God in all holy obedience; but the things before mentioned are all that he aims at or designs in his applications unto Christ, or his receiving of him unto justification. Wherefore, --
4. Justifying faith, in that act or work of it whereby we are justified, respects Christ in his priestly office alone, as he was the surety of the covenant, with what he did in the discharge thereof. The consideration of his other office is not excluded, but it is not formally comprised in the object of faith as justifying.
5. When we say that the sacerdotal office of Christ, or the blood of Christ, or the satisfaction of Christ, is that alone which faith respects in justification, we do not exclude, yea, we do really include and comprise, in that assertion, all that depends thereon, or concurs to make them effectual unto our justification. As, -- First, The "free grace" and favor of God in giving of Christ for us and unto us, whereby we are frequently said to be justified, <450324>Romans 3:24; <490208>Ephesians 2:8; <560307>Titus 3:7. His wisdom, love, righteousness, and power, are of the same consideration, as has been declared. Secondly. Whatever in Christ himself was necessary antecedently unto his discharge of that office, or was consequential thereof, or did necessarily accompany it. Such was his incarnation, the whole course of his obedience, his resurrection, ascension, exaltation, and intercession; for the consideration of all these things is inseparable from the discharge of his priestly office. And therefore is justification either expressly or virtually assigned unto them also, <010315>Genesis 3:15; 1<620308> John 3:8; <580214>Hebrews 2:14-16; <450425>Romans 4:25; <440531>Acts 5:31; <580727>Hebrews 7:27;
159
<450834>Romans 8:34. But yet, wherever our justification is so assigned unto them, they are not absolutely considered, but with respect unto their relation to his sacrifice and satisfaction. Thirdly. All the means of the application of the sacrifice and righteousness of the Lord Christ unto us are also included therein. Such is the principal efficient cause thereof, which is the Holy ghost; whence we are said to be "justified in the name of the Lord Jesus, and by the Spirit of our God," 1<460611> Corinthians 6:11; and the instrumental cause thereof on the part of God, which is the "promise of the gospel," <450117>Romans 1:17; <480322>Galatians 3:22,23. It would, therefore, be unduly pretended, that by this assertion we do narrow or straiten the object of justifying faith as it justifies; for, indeed, we assign a respect unto the whole mediatory office of Christ, not excluding the kingly and prophetical parts thereof, but only such a notion of them as would not bring in more of Christ, but much of ourselves, into our justification. And the assertion, as laid down, may be proved, --
(1.) From the experience of all that are justified, or do seek for justification according unto the gospel: for under this notion of seeking for justification, or a righteousness unto justification, they were all of them to be considered, and do consider themselves as upJ o>dikoi tw|~ Qew~|, -- "guilty before God," -- subject, obnoxious, liable unto his wrath in the curse of the law; as we declared in the entrance of this discourse, <450319>Romans 3:19. They were all in the same state that Adam was in after the fall, unto whom God proposed the relief of the incarnation and suffering of Christ, <010315>Genesis 3:15. And to seek after justification, is to seek after a discharge from this woeful state and condition. Such persons have, and ought to have, other designs and desires also. For whereas the state wherein they are antecedent unto their justification is not only a state of guilt and wrath, but such also as wherein, through the depravation of their nature, the power of sin is prevalent in them, and their whole souls are defiled, they design and desire not only to be justified, but to be sanctified also; but as unto the guilt of sin, and the want of a righteousness before God, from which justification is their relief, herein, I say, they have respect unto Christ as "set forth to be a propitiation through faith in his blood." In their design for sanctification they have respect unto the kingly and prophetical offices of Christ, in their especial exercise; but as to their freedom from the guilt of sin, and their acceptance with God, or their justification in his
160
sight, -- that they may be freed from condemnation, that they may not come into judgment, -- it is Christ crucified, it is Christ lifted up as the "brazen serpent" in the wilderness, it is the blood of Christ, it is the propitiation that he was and the atonement that he made, it is his bearing their sins, his being made sin and the curse for them, it is his obedience, the end which he put unto sin, and the everlasting righteousness which he brought in, that alone their faith does fix upon and acquiesce in. If it be otherwise in the experience of any, I acknowledge I am not acquainted with it. I do not say that conviction of sin is the only antecedent condition of actual justification; but this it is that makes a sinner "subjectum capax justificationis". No man, therefore, is to be considered as a person to be justified, but he who is actually under the power of the conviction of sin, with all the necessary consequent thereof. Suppose, therefore, any sinner in this condition, as it is described by the apostle, Romans 3, "guilty before God," with his "mouth stopped" as unto any pleas, defenses, or excuses; suppose him to seek after a relief and deliverance out of this estate, -- that is, to be justified according to the gospel, -- he neither does nor can wisely take any other course than what he is there directed unto by the same apostle, verses 20-20, "Therefore by the deeds of the law there shall no flesh be justified in his sight; for by the law is the knowledge of sin. But now the righteousness of God without the law is manifested, being witnessed by the law and the prophets; even the righteousness of God, which is by faith of Jesus Christ unto all and upon all them that believe; for there is no difference: for all have sinned, and come short of the glory of God; being justified freely by his grace, through the redemption that is in Christ Jesus; whom God has set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God." Whence I argue, --
That which a guilty, condemned sinner, finding no hope nor relief from the law of God, the sole rule of all his obedience, does retake himself unto by faith, that he may be delivered or justified, -- that is the especial object of faith as justifying. But this is the grace of God alone, through the redemption that is in Christ; or Christ proposed as a propitiation through faith in his blood. Either this is so, or the apostle does not aright guide the souls and consciences of men in that condition wherein he himself does place them. It is the blood of Christ alone that he directs the faith unto of
161
all them that would be justified before God. Grace, redemption, propitiation, all through the blood of Christ, faith does peculiarly respect and fix upon. This is that, if I mistake not, which they will confirm by their experience who have made any distinct observation of the acting of their faith in their justification before God.
(2.) The Scripture plainly declares that faith as justifying respects the sacerdotal office and acting of Christ alone. In the great representation of the justification of the church of old, in the expiatory sacrifice, when all their sins and iniquities were pardoned, and their persons accepted with God, the acting of their faith was limited unto the imposition of all their sins on the head of the sacrifice by the high priest, Leviticus 16.
"By his knowledge" (that is, by faith in him) "shall my righteous servant justify many; for he shall bear their iniquities", <235311>Isaiah 53:11.
That alone which faith respects in Christ, as unto the justification of sinners, is his "bearing their iniquities". Guilty, convinced sinners look unto him by faith, as those who were stung with "fiery serpents" did to the "brazen serpent," -- that is, as he was lifted up on the cross, <430314>John 3:14,15. So did he himself express the nature and acting of faith in our justification. <450324>Romans 3:24,25,
"Being justified freely by his grace, through the redemption that is in Christ Jesus: whom God has set forth to be a propitiation through faith in his blood."
As he is a propitiation, as he shed his blood for us, as we have redemption thereby, he is the peculiar object of our faith, with respect unto our justification. See to the same purpose, <450509>Romans 5:9,10; <490107>Ephesians 1:7; <510114>Colossians 1:14; <490213>Ephesians 2:13-16; <450803>Romans 8:3,4.
"He we made sin for us, who knew no sin; that we might be made the righteousness of God in him," 2<470521> Corinthians 5:21.
That which we seek after in justification, is a participation of the righteousness of God; -- to be made the righteousness of God, and that not in ourselves, but in another; that is, in Christ Jesus. And that alone which is proposed unto our faith as the means and cause of it, is his being
162
made sin for us, or a sacrifice for sin; wherein all the guilt of our sins was laid on him, and he bare all our iniquities. This therefore, is its peculiar object herein. And wherever, in the Scripture, we are directed to seek for the forgiveness of sins by the blood of Christ, to receive the atonement, to be justified through the faith of him as crucified, the object of faith in justification is limited and determined.
But it may be pleaded, in exception unto the testimonies, that no one of them does affirm that we are justified by faith in the blood of Christ alone, so as to exclude the consideration of the other offices of Christ and their acting from being the object of faith in the same manner and unto the same ends with his sacerdotal office, and what belongs thereunto, or is derived from it.
Answer. This exception derives from that common objection against the doctrine of justification by faith alone, -- namely, that that exclusive term alone is not found in the Scripture, or in any of the testimonies that are produced for justification by faith. But it is replied, with sufficient evidence of truth, that although the word be not found syllabically used unto this purpose, yet there are exceptive expressions equivalent unto it; as we shall see afterwards. It is so in this particular instance also; for, -- First, Where our justification is expressly ascribed unto our faith in the blood of Christ as the propitiation for our sins, unto our believing in him as crucified for us, and it is nowhere ascribed unto our receiving of him as King, Lord, or Prophet, it is plain that the former expressions are virtually exclusive of the latter consideration. Secondly, I do not say that the consideration of the kingly and prophetical offices of Christ is excluded. from our justification, as works are excluded in opposition unto faith and grace: for they are so excluded, as there we are to exercise an act of our minds in their positive rejection, as saying, "Get you hence, you have no lot nor portion in this matter;" but as to these offices of Christ, as to the object of faith as justifying, we say only that they are not included therein. For, so to believe to be justified by his blood, as to exercise a positive act of the mind, excluding a compliance with his other offices, is an impious imagination.
(3.) Neither the consideration of these offices themselves, nor any of the peculiar acts of them, is suited to give the souls and consciences of
163
convinced sinners that relief which they seek after in justification. We are not, in this whole cause, to lose out of our eye the state of the person who is to be justified, and what it is he does seek after, and ought to seek after, therein. Now, this is pardon of sin, and righteousness before God alone. That, therefore, which is no way suited to give or tender this relief unto him, is not, nor can be, the object of his faith whereby he is justified, in that exercise of it whereon his justification does depend. This relief, it will be said, is to be had in Christ alone. It is true; but under what consideration? For the whole design of the sinner is, how he may be accepted with God, be at peace with him, have all his wrath turned away, by a propitiation or atonement. Now, this can no otherwise be done but by the acting of some one towards God and with God on his behalf; for it is about the turning away of God's anger, and acceptance with him, that the inquiry is made. It is by the blood of Christ that we are "made nigh," who were "far off," <490213>Ephesians 2:13. By the blood of Christ are we reconciled, who were enemies, verse 16. By the blood of Christ we have redemption, <450324>Romans 3:24,25; <490107>Ephesians 1:7; etc. This, therefore, is the object of faith.
All the actings of the kingly and prophetical offices of Christ are all of them from God; that is, in the name and authority of God towards us. Not any one of them is towards God on our behalf so as that by virtue of them we should expect acceptance with God. They are all good, blessed, holy in themselves, and of an eminent tendency unto the glory of God in our salvation: yea, they are no less necessary unto our salvation, to the praise of God's grace, than are the atonement for sin and satisfaction which he made; for from them is the way of life revealed unto us, grace communicated, our persons sanctified, and the reward bestowed. Yea, in the exercise of his kingly power does the Lord Christ both pardon and justify sinners. Not that he did as a king constitute the law of justification; for it was given and established in the first promise, and he came to put it in execution, <430316>John 3:16; but in the virtue of his atonement and righteousness, imputed unto them, he does both pardon and justify sinners. But they are the acts of his sacerdotal office alone, that respect God on our behalf. Whatever he did on earth with God for the church, in obedience, suffering, and offering up of himself; whatever he does in heaven, in intercession and appearance in the presence of God, for us; it all
164
entirely belongs unto his priestly office. And in these things alone does the soul of a convinced sinner find relief when he seeks after deliverance from the state of sin, and acceptance with God. In these, therefore, alone the peculiar object of his faith, that which will give him rest and peace, must be comprised. And this last consideration is, of itself, sufficient to determine this difference.
Sundry things are objected against this assertion, which I shall not here at large discuss, because what is material in any of them will occur on other occasions, where its consideration will be more proper. In general it may be pleaded, that justifying faith is the same with saving faith: nor is it said that we are justified by this or that part of faith, but by faith in general; that is, as taken essentially, for the entire grace of faith. And as unto faith in this sense, not only a respect unto Christ in all his offices, but obedience itself also is included in it; as is evident in many places of the Scripture. Wherefore, there is no reason why we should limit the object of it unto the person of Christ as acting in the discharge of his sacerdotal office, with the effects and fruits thereof.
Answer 1. Saving faith and justifying faith, in any believer, are one and the same; and the adjuncts of saving and justifying are but external denominations, from its distinct operations and effects. But yet saving faith does act in a peculiar manner, and is of peculiar use in justification, such as it is not of under any other consideration whatever. Wherefore, --
2. Although saving faith, as it is described in general, do ever include obedience, not as its form or essence, but as the necessary effect is included in the cause, and the fruit in the fruit-bearing juice; and is often mentioned as to its being and exercise where there is no express mention of Christ, his blood, and his righteousness, but is applied unto all the acts, duties, and ends of the gospel; yet this proves not at all but that, as unto its duty, place, and acting in our justification, it has a peculiar object. If it could be proved, that where justification is ascribed unto faith, that there it has any other object assigned unto it, as that which it rested in for the pardon of sin and acceptance with God, this objection were of some force; but this cannot be done.
3. This is not to say that we are justified by a part of faith, and not by it as considered essentially; for we are justified by the entire grace of faith,
165
acting in such a peculiar way and manner, as others have observed. But the truth is, we need not insist on the discussion of this inquiry; for the true meaning of it is, not whether any thing of Christ is to be excluded from being the object of justifying faith, or of faith in our justification; but, what in and of ourselves, under the name of receiving Christ as our Lord and King, is to be admitted unto an efficiency or conditionality in that work. As it is granted that justifying faith is the receiving of Christ, so whatever belongs unto the person of Christ, or any office of his, or any acts in the discharge of any office, that may be reduced unto any cause of our justification, the meritorious, procuring, material, formal, or manifesting cause of it, is, so far as it does so, freely admitted to belong unto the object of justifying faith.
Neither will I contend with any upon this disadvantageous stating of the question, -- What of Christ is to be esteemed the object of justifying faith, and what is not so? For the thing intended is only this, -- Whether our own obedience, distinct from faith, or included in it, and in like manner as faith, be the condition of our justification before God? This being that which is intended, which the other question is but invented to lead unto a compliance with, by a more specious pretense than in itself it is capable of, under those terms it shall be examined, and no otherwise.
166
CHAPTER 4.
OF JUSTIFICATION; THE NOTION AND SIGNIFICATION OF THE WORD IN SCRIPTURE
Unto the right understanding of the nature of justification, the proper sense and signification of these words themselves, justification and to justify, is to be inquired into; for until that is agreed upon, it is impossible that our discourses concerning the thing itself should be freed from equivocation. Take words in various senses, and all may be true that is contradictorily affirmed or denied concerning what they are supposed to signify; and so it has actually fallen out in this case, as we shall see more fully afterwards. Some taking these words in one sense, some in another, have appeared to deliver contrary doctrines concerning the thing itself, or our justification before God, who yet have fully agreed, in what the proper determinate sense or signification of the words does import; and therefore the true meaning of them has been declared and vindicated already by many. But whereas the right stating hereof is of more moment unto the determination of what is principally controverted about the doctrine itself, or the thing signified, than most do apprehend, and something at least remains to be added for the declaration and vindication of the import and only signification of these words in the Scripture, I shall give an account of my observations concerning it with what diligence I can.
The Latin derivation and composition of the word "justificatio," would seem to denote an internal change from inherent unrighteousness unto righteousness likewise inherent, by a physical motion and transmutation, as the schoolmen speak; for such is the signification of words of the same composition. So sanctification, mortification, vivification, and the like, do all denote a real internal work on the subject spoken of. Hereon, in the whole Roman school, justification is taken for justifaction, or the making of a man to be inherently righteous, by the infusion of a principle or habit of grace, who was before inherently and habitually unjust and unrighteous. Whilst this is taken to be the proper signification of the word, we neither do nor can speak, ad idem, in our disputations with them about the cause and nature of that justification which the Scripture teaches.
167
And this appearing sense of the word possibly deceived some of the ancients, as Austin in particular, to declare the doctrine of free, gratuitous sanctification, without respect unto any works of our own, under the name of justification; for neither he nor any of them ever thought of a justification before God, consisting in the pardon of our sins and the acceptation of our persons as righteous, by virtue of any inherent habit of grace infused into us, or acted by us. Wherefore the subject-matter must be determined by the scriptural use and signification of these words, before we can speak properly or intelligibly concerning it: for if to justify men in the Scripture, signify to make them subjectively and inherently righteous, we must acknowledge a mistake in what we teach concerning the nature and causes of justification; and if it signify no such thing, all their disputations about justification by the infusion of grace, and inherent righteousness thereon, fall to the ground. Wherefore, all Protestants (and the Socinians all of them comply therein) do affirm, that the use and signification of these words is forensic, denoting an act of jurisdiction. Only the Socinians, and some others, would have it to consist in the pardon of sin only; which, indeed, the word does not at all signify. But the sense of the word is, to assoil, to acquit, to declare and pronounce righteous upon a trial; which, in this case, the pardon of sin does necessarily accompany.
"Justificatio" and "justifico" belong not, indeed, unto the Latin tongue, nor can any good author be produced who ever used them, for the making of him inherently righteous, by any means, who was not so before. But whereas these words were coined and framed to signify such things as are intended, we have no way to determine the signification of them, but by the consideration of the nature of the things which they were invented to declare and signify. And whereas, in this language, these words are derived from "jus" and "justum," they must respect an act of jurisdiction rather than a physical operation or infusion. "Justificari" is "justus censeri, pro justo haberi;" -- to be esteemed, accounted, or adjudged righteous. So a man was made "justus filius," in adoption, unto him by whom he was adopted, which, what it is, is well declared by Budaeus, Cajus lib. 2, F. de Adopt. De Arrogatione loquens: "Is qui adoptat rogatur, id est, interrogatur, an velit eum quem adopturus sit, justum sibi filium esse. Justum", says he, "intelligo, non verum, ut aliqui censent, sed omnibus
168
partibus, ut ita dicam, filiationis, veri filii vicem obtinentem, naturalis et legitimi filii loco sedentem". Wherefore, as by adoption there is no internal inherent change made in the person adopted, but by virtue thereof he is esteemed and adjudged as a true God, and has all the rights of a legitimate son; so by justification, as to the importance of the word, a man is only esteemed, declared, and pronounced righteous, as if he were completely so. And in the present case justification and gratuitous adoption are the same grace, for the substance of them, <430112>John 1:12; only, respect is had, in their different denomination of the same grace, unto different effects or privileges that ensue thereon.
But the true and genuine signification of these words is to be determined from those in the original languages of the Scripture which are expounded by them. In the Hebrew it is qdxæ ;. This the LXX render by Di>kaion apj ofain> w, Job<182705> 27:5; Dik> aiov anj afain> omai, chapter 13:18; Di>kaion kri>nw, <201715>Proverbs 17:15; to show or declare one righteous; to appear righteous; to judge any one righteous. And the sense may be taken from any one of them, as Job<181318> 13:18, fp;v]mi yTiK]ræ[; an;AhNehi qD;x]a, ynia}AyKi yT[i ]dyæ ; -- Behold, now I have ordered my cause; I know that I shall be justified." The ordering of his cause (his judgment), his cause to be judged on, is his preparation for a sentence, either of absolution or condemnation: and hereon his confidence was, that he should be justified; that is, absolved, acquitted, pronounced righteous. And the sense is no less pregnant in the other places. Commonly, they render it by dikaio>w? whereof I shall speak afterwards.
Properly, it denotes an action towards another (as justification and to justify do) in Hiphil only; and a reciprocal action of a man on himself in Hithpael, qD;fxæ j] i. Hereby alone is the true sense of these words determined. And I say, that in no place, or on any occasion, is it used in that conjugation wherein it denotes an action towards another, in any other sense but to absolve, acquit, esteem, declare, pronounce righteous, or to impute righteousness; which is the forensic sense of the word we plead for, -- that is its constant use and signification, nor does it ever once signify to make inherently righteous, much less to pardon or forgive: so vain is the pretense of some, that justification consist only in the pardon of sin, which is not signified by the word in any one place of Scripture.
169
Almost in all places this sense is absolutely unquestionable; nor is there any more than one which will admit of any debate, and that on so faint a pretense as cannot prejudice its constant use and signification in all other places. Whatever, therefore, an infusion of inherent grace may be, or however it may be called, justification it is not, it cannot be; the word nowhere signifying any such thing. Wherefore those of the church of Rome do not so much oppose justification by faith through the imputation of the righteousness of Christ, as, indeed, deny that there is any such thing as justification: for that which they call the first justification, consisting in the infusion of a principle of inherent grace, is no such thing as justification: and their second justification, which they place in the merit of works, wherein absolution or pardon of sin has neither place nor consideration, is inconsistent with evangelical justification; as we shall show afterwards.
This word, therefore, whether the act of God towards men, or of men towards God, or of men among themselves, or of one towards another, be expressed thereby, is always used in a forensic sense, and does not denote a physical operation, transfusion, or transmutation. 2<101504> Samuel 15:4, "If any man has a suit or cause, let him come to me," wyTiq]Dæx]hiw], "and I will do him justice;" --
"I will justify him, judge in his cause, and pronounce for him." <052501>Deuteronomy 25:1,
"If there be a controversy among men, and they come unto judgment, that the judges may judge them," qyDixæjæAta, WqyDix]hiw], "they shall justify the righteous;" pronounce sentence on his side: whereunto is opposed, [v;r;h;Ata, W[yvir]hiw] "and they shall condemn the wicked;" make him wicked, as the word signifies; -- that is, judge, declare, and pronounce him wicked; whereby he becomes so judicially, and in the eye of the law, as the other is made righteous by declaration and acquitment. He does not say, "This shall pardon the righteous;" which to suppose would overthrow both the antithesis and design of the place. And [æyvir]hi is as much to infuse wickedness into a man, as qyDixj] i is to infuse a principle of grace or righteousness into him. The same antithesis occurs, <201715>Proverbs 17:15, qyDixæ [æyvir]mæW [v;r; qyDix]mæ, -- "He that justifieth the wicked, and
170
condemneth the righteous." Not he that makes the wicked inherently righteous, not he that changes him inherently from unrighteous unto righteousness; but he that, without any ground, reason, or foundation, acquits him in judgment, or declares him to be righteous, "is an abomination unto the LORD." And although this be spoken of the judgment of men, yet the judgment of God also is according unto this truth: for although he justified the ungodly, -- those who are so in themselves, -- yet he does it on the ground and consideration of a perfect righteousness made theirs by imputation; and by another act of his grace, that they may be meet subjects of this righteous favor, really and inherently changes them from unrighteousness unto holiness, by the renovation of their natures. And these things are singular in the actings of God, which nothing amongst men has any resemblance unto or can represent; for the imputation of the righteousness of Christ unto a person in himself ungodly, unto his justification, or that he may be acquitted, absolved, and declared righteous, is built on such foundations, and proceeds on such principles of righteousness, wisdom, and sovereignty, as have no place among the actions of men, nor can have so; as shall afterwards be declared. And, moreover, when God does justify the ungodly, on the account of the righteousness imputed unto him, he does at the same instant, by the power of his grace, make him inherently and subjectively righteous or holy; which men cannot do one towards another. And therefore, whereas man's justifying of the wicked is to justify them in their wicked ways, whereby they are constantly made worse, and more obdurate in evil; when God justifies the ungodly, their change from personal unrighteousness and unholiness unto righteousness and holiness does necessarily and infallibly accompany it.
To the same purpose is the word used, <230523>Isaiah 5:23, "Which justify the wicked for reward;" and chapter <235008>50:8,9, yqiyDix]mæ bwOrq; --
"He is near that justifieth me; who will contend with me? Let us stand together: who is mine adversary? Let him come near to me. Behold, the Lord GOD will help me; who shall condemn me?"
Where we have a full declaration of the proper sense of the word; which is, to acquit and pronounce righteous on a trial. And the same sense is fully expressed in the former antithesis. 1<110831> Kings 8:31,32,
171
"If any man trespass against his neighbor, and an oath be laid upon him to cause him to swear, and the oath come before thine altar in this house; then hear thou in heaven, and do, and judge thy servants,"
[vr; ; [æyvri h] æl] "to condemn the wicked," to charge his wickedness on him, to bring his way on his head, qyDixæ qyDix]jæl]W, "and to justify the righteous." The same words are repeated, 2<140622> Chronicles 6:22,23. <198203>Psalm 82:3, WqyDx]hæ vr;w; yni[; -- "Do justice to the afflicted and poor;" that is, justify them in their cause against wrong and oppression. <022307>Exodus 23:7, [v;r; qyDxi a] Aæ alo -- "I will not justify the wicked;" absolve, acquit, or pronounce him righteous. Job<182705> 27:5, µk,t]a, qyDix]aæAµa yL] hl;ylij; -- "Be it far from me that I should justify you," or pronounce sentence on your side as if you were righteous. <235311>Isaiah 53:11, "By his knowledge my righteous servant," qyDix]yæ, "shall justify many:" the reason whereof is added, "For he shall bear their iniquities;" whereon they are absolved and justified
Once it is used in Hithpael, wherein a reciprocal action is denoted, that whereby a man justifies himself. <014416>Genesis 44:16, "And Judah said, What shall we say unto my Lord? What shall we speak?" qDf; xæ ]NAi hmWæ , "and how shall we justify ourselves? God has found out our iniquity." They could plead nothing why they should be absolved from guilt.
Once the participle is used to denote the outward instrumental cause of the justification of others; in which place alone there is any doubt of its sense. <271203>Daniel 12:3, µyBiræh; yqeyDix]mæW -- "And they that justify many," namely, in the same sense that the preachers of the gospel are said "to save themselves and others," 1<540416> Timothy 4:16; for men may be no less the instrumental causes of the justification of others than of their sanctification.
Wherefore, although qdæx; in Kal signifies "justum esse", and sometimes "juste agere," which may relate unto inherent righteousness, yet where any action towards another is denoted, this word signifies nothing but to esteem, declare, pronounce, and adjudge any one absolved, acquitted, cleared, justified: there is, therefore, no other kind of justification once mentioned in the Old Testament.
172
Dikaio>w is the word used to the same purpose in the New Testament, and that alone. Neither is this word used in any good author whatever to signify the making of a man righteous by any applications to produce internal righteousness in him; but either to absolve and acquit, to judge, esteem, and pronounce righteous; or, on the contrary, to condemn. So Suidas, Dikaiou~n duo< dhloi~, to< te kola>zein, kai< to< di>kaion nomiz> ein? -- "It has two significations; to punish, and to account righteous." And he confirms this sense of the word by instances out of Herodotus, Appianus, and Josephus. And again, Dikaiws~ ai, aitj iatikh,|~ katadika>sai, kola>sai, di>kaion nomis> ai, with an accusative case; that is, when it respects and affects a subject, a person, it is either to condemn and punish, or to esteem and declare righteous: and of this latter sense he gives pregnant instances in the next words. Hesychius mentions only the first signification. Dikaiou>menon, kolazom> enon, dikaiws~ ai, kola>sai. They never thought of any sense of this word but what is forensic. And, in our language, to be justified was commonly used formerly for to be judged and sentenced; as it is still among the Scots. One of the articles of peace between the two nations at the surrender of Leith, in the days of Edward VI, was, "That if any one committed a crime, he should be justified by the law, upon his trial." And, in general, dikaous~ qai is "jus in judicio auferre;" and dikaiw~sai is "justum censere, declarare pronuntiare;" and how in the Scripture it is constantly opposed unto "condemnare," we shall see immediately.
But we may more distinctly consider the use of this word in the New Testament, as we have done that of qyDixj] i in the Old. And that which we inquire concerning is, -- whether this word be used in the New Testament in a forensic sense, to denote an act of jurisdiction; or in a physical sense, to express an internal change or mutation, -- the infusion of a habit of righteousness, and the denomination of the person to be justified thereon; or whether it signifies not pardon of sin. But this we may lay aside: for surely no man was ever yet so fond as to pretend that "dikaio-oo" did signify to pardon sin, yet is it the only word applied to express our justification in the New Testament; for if it be taken only in the former sense, then that which is pleaded for by those of the Roman church under the name of justification, whatever it be, however good, useful, and necessary, yet justification it is not, nor can be so called, seeing it is a thing
173
quite of another or nature than what alone is signified by that word. <401119>Matthew 11:19, Ej dikaiwq> h hJ Zofia> , -- "Wisdom is justified of her children;" not made just, but approved and declared. Chapter <401237>12:37, jEk twn~ log> wn sou dikaiwqhs> h?| -- "By thy words thou shalt be justified;" not made just by them, but judged according to them, as is manifested in the antithesis, kai< ekj twn~ log> wn sou katadikasqhs> h,| -- "and by thy words thou shalt be condemned." <420729>Luke 7:29, Ej dikai>Wsan ton< Qeon> ? -- "They justified God;" not, surely, by making him righteous in himself, but by owning, avowing, and declaring his righteousness. Chapter <421029>10:29, JO de< ze>lwn dikaiou~n eJauto>n? -- "He, willing to justify himself;" to declare and maintain his own righteous ness. To the same purpose, chap. <421615>16:15, Ymeiv~ esj te oiJ dikaioun~ tev eaJ utouv< ejnwp> ion twn~ anj qrwp> wn, -- "Ye are they which justify yourselves before men;" they did not make themselves internally righteous, but approved of their own condition, as our Savior declares in the place, chapter 18:14, the publican went down dedikaiwme>nov (justified) unto his house; that is, acquitted, absolved, pardoned, upon the confession of his sin, and supplication for remission. <441338>Acts 13:38,39, with <450213>Romans 2:13, OiJ poihtai< tou~ num> ou dikaiwqhs> ontai? -- "The doers of the law shall be justified." The place declares directly the nature of our justification before God, and puts the signification of the word out of question; for justification ensues as the whole effect of inherent righteousness according unto the law: and, therefore, it is not the making of us righteous, which is irrefragable. It is spoken of God, <450304>Romans 3:4, O{ pwv an] dikaiwqhv|~ enj toiv~ loG> oiv sou? -- "That thou mightest be justified in thy sayings;" where to ascribe any other sense to the word is blasphemy. In like manner the same word is used, and in the same signification, 1<460404> Corinthians 4:4; 1<540316> Timothy 3:16; <450320>Romans 3:20,26,28,30; <450402>4:2,5; <450501>5:1,9; <450607>6:7; <450830>8:30; <480216>Galatians 2:16,17; <480311>3:11,24; <480504>5:4; <560307>Titus 3:7; <590221>James 2:21,24,25; and in no one of these instances can it admit of any other signification, or denote the making of any man righteous by the infusion of a habit or principle of righteousness, or any internal mutation whatever.
It is not, therefore, in many places of Scripture, as Bellarmine grants, that the words we have insisted on do signify the declaration or juridical pronunciation of any one to be righteous; but, in all places where they are used, they are capable of no other but a forensic sense; especially is this
174
evident where mention is made of justification before God. And because, in my judgment, this one consideration does sufficiently defeat all the pretenses of those of the Roman church about the nature of justification, I shall consider what is excepted against the observation insisted on, and remove it out of our way.
Lud. de Blanc, in his reconciliatory endeavors on this article of justification, ("Thes. de Usu et Acceptatione Vocis, Justificandi, ") grants unto the Papists that the word dikaio>w does, in sundry places of the New Testament, signify to renew, to sanctify, to infuse a habit of holiness or righteousness, according as they plead. And there is no reason to think but he has grounded that concession on those instances which are most pertinent unto that purpose; neither is it to be expected that a better countenance will be given by any unto this concession than is given it by him. I shall therefore examine all the instances which he insists upon unto this purpose, and leave the determination of the difference unto the judgment of the reader. Only, I shall premise that which I judge not an unreasonable demand, -- namely, that if the signification of the word, in any or all the places which he mentions, should seem doubtful unto any (as it does not unto me), that the uncertainty of a very few places should not make us question the proper signification of a word whose sense is determined in so many wherein it is clear and unquestionable. The first place he mentions is that of the apostle Paul himself, <450830>Romans 8:30, "moreover, whom he did predestinate, them he also called; and whom he called, them he also justified; and whom he justified, them he also glorified". The reason whereby he pleads that by "justified" in this place, an internal work of inherent holiness in them that are predestinated is designed, is this, and no other: "It is not," says he, "likely that the holy apostle, in this enumeration of gracious privileges, would omit the mention of our sanctification, by which we are freed from the service of sin, and adorned with true internal holiness and righteousness. But this is utterly omitted, if it be not comprised under the name and title of being justified; for it is absurd with some to refer it unto the head of glorification."
Ans. 1. The grace of sanctification, whereby our natures are spiritually washed, purified, and endowed with a principle of life, holiness, and obedience unto God, is a privilege unquestionably great and excellent, and without which none can be saved; of the same nature, also, is our
175
redemption by the blood of Christ; and both these does this apostles in other places without number, declare, commend, and insist upon: but that he ought to have introduced the mention of them or either of them in this place, seeing he has not done so, I dare not judge.
2. If our sanctification be included or intended in any of the privileges here expressed, there is none of them, predestination only excepted, but it is more probably to be reduced unto, than unto that of being justified. Indeed, in vocation it seems to be included expressly. For whereas it is effectual vocation that is intended, wherein a holy principle of spiritual life, or faith itself, is communicated unto us, our sanctification radically, and as the effect in it adequate immediate cause, is contained in it. Hence, we are said to "be called to be saints," <450107>Romans 1:7; which is the same with being "sanctified in Christ Jesus," 1<460102> Corinthians 1:2. And in many other places is sanctification included in vocation.
3. Whereas our sanctification, in the infusion of a principle of spiritual life, and the acting of it unto an increase in duties of holiness, righteousness, and obedience, is that whereby we are made meet for glory, and is of the same nature essentially with glory itself, whence its advances in us are said to be from "glory to glory," 2<470318> Corinthians 3:18; and glory itself is called the "grace of life," 1<600307> Peter 3:7: it is much more properly expressed by our being gloried than by being justified, which is a privilege quite of another nature. However, it is evident that there is no reason why we should depart from the general use and signification of the word, no circumstance in the text compelling us so to do.
The next place that he gives up unto this signification is 1<460611> Corinthians 6:11,
"Such were some of you: but ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God."
That by justification here, the infusion of an inherent principle of grace, making us inherently righteous, is intended, he endeavors to prove by three reasons: --
176
1. "Because justification is here ascribed unto the Holy Ghost: `Ye are justified by the Spirit of our God' But to renew us is the proper work of the Holy Spirit."
2. "It is manifest," he says, "that by justification the apostle does signify some change in the Corinthians, whereby they ceased to be what they were before. For they were fornicators and drunkards, such at could not inherit the kingdom of God; but now were changed: which proves a real inherent work of grace to be intended."
3. "If justification here signify nothing but to be absolved from the punishment of sin, then the reasoning of the apostle will be infirm and frigid: for after he has said that which is greater, as heightening of it, he adds the less; for it is more to be washed than merely to be freed from the punishment of sin."
Ans. 1. All these reasons prove not that it is the same to be sanctified and to be justified; which must be, if that be the sense of the latter which is here pleaded for. But the apostle makes an express distinction between them, and, as this author observes, proceeds from one to another, by an ascent from the lesser to the greater. And the infusion of a habit or principle of grace, or righteousness evangelical, whereby we are inherently righteous, by which he explains our being justified in this place, is our sanctification, and nothing else. Yea, and sanctification is here distinguished from washing, -- "But ye are washed, but ye are sanctified;" so as that it peculiarly in this place denotes positive habits of grace and holiness: neither can he declare the nature of it any way different from what he would have expressed by being justified.
2. Justification is ascribed unto the Spirit of God, as the principal efficient cause of the application of the grace of God and blood of Christ, whereby we are justified, unto our souls and consciences; and he is so also of the operation of that faith whereby we are justified: whence, although we are said to be justified by him, yet it does not follow that our justification consists in the renovation of our natures.
3. The change and mutation that was made in these Corinthians, so far as it was physical, in effects inherent (as such there was), the apostle expressly ascribes unto their washing and sanctification; so that there is no need to
177
suppose this change to be expressed by their being justified. And in the real change asserted -- that is, in the renovation of our natures -- consists the true entire work and nature of our sanctification. But whereas, by reason of the vicious habits and practices mentioned, they were in a state of condemnation, and such as had no right unto the kingdom of heaven, they were by their justification changed and transferred out of that state into another, wherein they had peace with God, and right unto life eternal.
4. The third reason proceeds upon a mistake, -- namely, that to be justified is only to be "freed from the punishment due unto sin;" for it comprises both the non-imputation of sin and the imputation of righteousness, with the privilege of adoption, and right unto the heavenly inheritance, which are inseparable from it. And although it does not appear that the apostle, in the enumeration of these privileges, did intend a process from the lesser unto the greater; nor is it safe for us to compare the unutterable effects of the grace of God by Christ Jesus, such as sanctification and justification are, and to determine which is greatest and which is least; yet, following the conduct of the Scripture, and the due consideration of the things themselves, we may say that in this life we can be made partakers of no greater mercy or privilege than what consists in our justification. And the reader may see from hence how impossible it is to produce any one place wherein the words "justification", and "to justify", dos signify a real internal work and physical operation, in that this learned man, a person of more than ordinary perspicacity, candor, and judgment, designing to prove it, insisted on such instances as give so little countenance unto what he pretended. He adds, <560305>Titus 3:5-7,
"Not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost; which he shed on us abundantly through Jesus Christ our Savior; that, being justified by his grace, we should be made heirs according to the hope of eternal life."
The argument which he alone insists upon to prove that by justification here, an infusion of internal grace is intended, is this: -- that the apostle affirming first, that "God saved us, according unto his mercy, by the washing of regeneration, and renewing of the Holy Ghost," and afterwards affirming that we are "justified by his grace," he supposes it necessary
178
that we should be regenerate and renewed, that we may be justified; and if so, then our justification contains and comprises our sanctification also.
Ans. The plain truth is, the apostle speaks not one word of the necessity of our sanctification, or regeneration, or renovation by the Holy Ghost, antecedently unto our justification; a supposition whereof contains the whole force of this argument. Indeed he assigns our regeneration, renovation, and justification, all the means of our salvation, all equally unto grace and mercy, in opposition unto any works of our own; which we shall afterwards make use of. Nor is there intimated by him any order of precedency or connection between the things that he mentions, but only between justification and adoption, justification having the priority in order of nature: "That, being justified by his grace, we should be heirs according to the hope of eternal life." All the things he mentions are inseparable. No man is regenerate or renewed by the Holy Ghost, but withal he is justified; -- no man is justified, but withal he is renewed by the Holy Ghost. And they are all of them equally of sovereign grace in God, in opposition unto any works of righteousness that we have wrought. And we plead for the freedom of God's grace in sanctification no less than in justification. But that it is necessary that we should be sanctified, that we may be justified before God, who justifies the ungodly, the apostle says not in this place, nor any thing to that purpose; neither yet, if he did so, would it at all prove that the signification of that expression "to be justified," is "to be sanctified," or to have inherent holiness and righteousness wrought in us: and these testimonies would not have been produced to prove it, wherein these things are so expressly distinguished, but that there are none to be found of more force or evidence.
The last place wherein he grants this signification of the word dikaiow> , is <662211>Revelation 22:11, OJ di>kaov dikaiwqh>tw e]ti? -- "Qui justus est, justificetur adhuc"; which place is pleaded by all the Romanists. And our author says they are but few among the Protestants who do not acknowledge that the word cannot be here used in a forensic sense, but that to be justified, is to go on and increase in piety and righteousness.
Ans. But, --
179
(1.) There is a great objection lies in the way of any argument from these words, -- namely, from the various reading of the place; for many ancient copies read, not OJ dik> aiov dikaiwqh>tw et] i, which the Vulgar renders "Justificetur adhuc;" but, Dikaiosun> hn poihsaT> w et] i? -- "Let him that is righteous work righteousness still," as does the printed copy which now lies before me. So it was in the copy of the Complutensian edition, which Stephens commends above all others, and in one more ancient copy that he used. So it is in the Syrian and Arabic published by Hutterus, and in our own Polyglot. So Cyprian reads the words, "De bono patientiae; justus autem adhuc justior faciat, similiter et qui sanctus sanctiora". And I doubt not but that it is the true reading of the place, dikaiwqht> w being supplied by some to comply with agJ iasqht> w that ensues. And this phrase of dikaiosun> hn poiei~n is peculiar unto this apostle, being nowhere used in the New Testament (nor, it may be, in any other author) but by him. And he uses it expressly, 1 Epist. 2, 29, and chap. 3, 7, where these words, OJ poiwn~ dikaiosun> hn, dik> aiov> e]sti, do plainly contain what is here expressed.
(2.) To be justified, as the word is rendered by the Vulgar, "Let him be justified more" (as it must be rendered, if the word "dikaioothetoo" be retained), respects an act of God, which neither in its beginning nor continuation is prescribed unto us as a duty, nor is capable of increase in degrees; as we shall show afterwards.
(3.) Men are said to be di>kioi generally from inherent righteousness; and if the apostle had intended justification in this place, he would not have said oJ dik> aiov, but oJ dikaiwqei>v. All which things prefer the Complutensian, Syrian, and Arabic, before the Vulgar reading of this place. If the Vulgar reading be retained, no more can be intended but that he who is righteous should so proceed in working righteousness as to secure his justified estate unto himself, and to manifest it before God and the world.
Now, whereas the words dikaio>w and dikaioum~ ai are used thirty-six times in the New Testament, these are all the places whereunto any exception is put in against their forensic signification; and how ineffectual these exceptions are, is evident unto any impartial judge.
Some other considerations may yet be made use of, and pleaded to the same purpose. Such is the opposition that is made between justification
180
and condemnation. So is it, <235008>Isaiah 50:8,9; <201715>Proverbs 17:15; <450516>Romans 5:16,18; <450833>8:33,34; and in sundry other places, as may be observed in the preceding enumeration of them. Wherefore, as condemnation is not the infusing of a habit of wickedness into him that is condemned, nor the making of him to be inherently wicked who was before righteous, but the passing a sentence upon a man with respect unto his wickedness; no more is justification the change of a person from inherent unrighteousness unto righteousness, by the infusion of a principle of grace, but a sentential declarations of him to be righteous.
Moreover, the thing intended is frequently declared in the Scripture by other equivalent terms, which are absolutely exclusive of any such sense as the infusion of a habit of righteousness; so the apostle expresses it by the "imputation of righteousness without works," <450406>Romans 4:6,11; and calls it the "blessedness" which we have by the "pardon of sin" and the "covering of iniquity," in the same place. So it is called "reconciliation with God," <450509>Romans 5:9,10. To be "justified by the blood of Christ" is the same with being "reconciled by his death". "Being now justified by his blood, we shall be saved from wrath by him. For if, when we were enemies, we were reconciled to God by the death of his Son; much more, being reconciled, we shall be saved by his life." See 2<470520> Corinthians 5:20,21. Reconciliation is not the infusion of a habit of grace, but the effecting of peace and love, by the removal of all enmity and causes of offense. To "save," and "salvation," are used to the same purpose. "He shall save his people from their sins," <400121>Matthew 1:21, is the same with "By him all that believe are justified from all things, from which they could not be justified by the law of Moses," <441339>Acts 13:39. That of <480216>Galatians 2:16, "We have believed, that we might be justified by the faith of Christ, and not by the works of the law," is the same with <441511>Acts 15:11, "But we believe that, through the grace of the Lord Jesus Christ we shall be saved, even as they." <490208>Ephesians 2:8,9, "By grace are ye saved through faith; ... and not of works," is so to be justified. So it is expressed by pardon, or the "remission of sins," which is the effect of it, <450405>Romans 4:5,6; by "receiving the atonement," chap. <450511>5:11; not "coming into judgment" or "condemnation," <430524>John 5:24; "blotting out sins and iniquities," <234326>Isaiah 43:26; <195109>Psalm 51:9; <234422>Isaiah 44:22; <241823>Jeremiah 18:23; <440319>Acts 3:19; "casting them into the bottom of the sea," <330719>Micah
181
7:19; and sundry other expressions of an alike importance. The apostle declaring it by its effects, says, Dik> aioi katastaqhs> ontai oiJ polloi?> -- "Many shall be made righteous," <450519>Romans 5:19. Di>kaiov, (he is made righteous) who on a juridical trial in open court, is absolved and declared righteous.
And so it may be observed that all things concerning justification are proposed in the Scripture under a juridical scheme, or forensic trial and sentence. As, --
(1.) A judgment is supposed in it, concerning which the psalmist prays that it may not proceed on the terms of the law, <19E302>Psalm 143:2.
(2.) The judge is God himself, <235007>Isaiah 50:7,8; <450833>Romans 8:33.
(3.) The tribunal whereon God sits in judgment, is the "throne of grace," <580416>Hebrews 4:16. "Therefore will the LORD wait, that he may be gracious unto you; and therefore will he be exalted, that he may have mercy upon you; for the LORD is a God of judgment," <233018>Isaiah 30:18.
(4.) A guilty person. This is the sinner, who is upj o>dikov tw|~ Qew~|, -- so guilty of sin as to be obnoxious to the judgment of God; "tooi dikaioomati tou Theou", <450319>Romans 3:19; 1:32, -- whose mouth is stopped by conviction.
(5.) Accusers are ready to propose and promote the charge against the guilty person; -- these are the law, <430545>John 5:45; and conscience, <450215>Romans 2:15; and Satan also, <380301>Zechariah 3:1; <661210>Revelation 12:10.
(6.) The charge is admitted and drawn up in a handwriting in form of Law, and is laid before the tribunal of the Judge, in bar, to the deliverance of the offender, <510214>Colossians 2:14.
(7.) A plea is prepared in the gospel for the guilty person; and this is grace, through the blood of Christ, the ransom paid, the atonement made the eternal righteousness brought in by the surety of the covenant, <450323>Romans 3:23-25; <270924>Daniel 9:24; <490107>Ephesians 1:7.
(8.) Hereunto alone the sinner retakes himself, renouncing all other apologies or defensatives whatever, <19D002>Psalm 130:2,3; 143:2; Job<180902> 9:2,3; <184205>42:5-7; <421813>Luke 18:13; <450324>Romans 3:24,25; <450511>5:11, 16-19; 8:1-3,32,33;
182
<235305>Isaiah 53:5,6; <580913>Hebrews 9:13-15; <581001>10:1-13; 1<600224> Peter 2:24; 1<620107> John 1:7. Other plea for a sinner before God there is none. He who knows God and himself will not provide or retake himself unto any other. Nor will he, as I suppose, trust unto any other defense, were he sure of all the angels in heaven to plead for him.
(9.) To make this plea effectual, we have an advocate with the Father, and he pleads his own propitiation for us, 1<620201> John 2:1,2.
(10.) The sentence hereon is absolution, on the account of the ransom, blood, or sacrifice and righteousness of Christ; with acceptation into favor, as persons approved of God, Job<183324> 33:24; <193201>Psalm 32:1,2; <450323>Romans 3:23-25; <450801>8:1,33,34; 2<470521> Corinthians 5:21; <480313>Galatians 3:13,14.
Of what use the declaration of this process in the justification of a sinner may be, has been in some measure before declared. And if many did seriously consider that all these things do concur, and are required, unto the justification of every one that shall be saved, it may be they would not have such slight thoughts of sin, and the way of deliverance from the guilt of it, as they seem to have. From this consideration did the apostle learn that "terror of the Lord," which made him so earnest with men to seek after reconciliation, 2<470510> Corinthians 5:10,11.
I had not so long insisted on the signification of the words in the Scripture, but that a right understanding of it does not only exclude the pretenses of the Romanists about the infusion of a habit of charity from being the formal cause of our justification before God, but may also give occasion unto some to take advice, into what place or consideration they can dispose their own personal, inherent righteousness in their justification before him.
183
CHAPTER 5.
THE DISTINCTION OF A FIRST AND SECOND JUSTIFICATION EXAMINED -- THE CONTINUATION OF JUSTIFICATION: -- WHEREON IT DOES DEPEND
Before we inquire immediately into the nature and causes of justification, there are some things yet previously to be considered, that we may prevent all ambiguity and misunderstanding about the subject to be treated of. I say, therefore, that the evangelical justification, which alone we plead about, is but one, and is at once completed. About any other justification before God but one, we will not contend with any. Those who can find out another may, as they please, ascribe what they will unto it, or ascribe it unto what they will. Let us, therefore, consider what is offered of this nature.
Those of the Roman church do ground their whole doctrine of justification upon a distinction of a double justification; which they call the first and the second. The first justification, they say, is the infusion or the communication unto us of an inherent principle or habit of grace or charity. Hereby, they say, original sin is extinguished, and all habits of sin are expelled. This justification they say is by faith; the obedience and satisfaction of Christ being the only meritorious cause thereof. Only, they dispute many things about preparations for it, and dispositions unto it. Under those terms the Council of Trent included the doctrine of the schoolmen about "meritum de congruo," as both Hosius and Andradius confess, in the defense of that council. And as they are explained, they come much to one; however, the council warily avoided the name of merit with respect unto this their first justification. And the use of faith herein (which with them is no more but a general assent unto divine revelation) is to bear the principal part in these preparations. So that to be "justified by faith," according unto them, is to have the mind prepared by this kind of believing to receive "gratiam gratum facientem", -- a habit of grace, expecting sin and making us acceptable unto God. For upon this believing, with those other duties of contrition and repentance which must accompany it, it is meet and congruous unto divine wisdom, goodness, and
184
faithfulness, to give us that grace whereby we are justified. And this, according unto them, is that justification whereof the apostle Paul treats in his epistles, from the procurement whereof he excludes all the works of the law. The second justification is an effect or consequent hereof, and the proper formal cause thereof is good works, proceeding from this principle of grace and love. Hence are they the righteousness wherewith believers are righteous before God, whereby they merit eternal life. The righteousness of works they call it; and suppose it taught by the apostle James. This they constantly affirm to make us "justos ex injustis;" wherein they are followed by others. For this is the way that most of them take to salve the seeming repugnancy between the apostles Paul and James. Paul, they say, treats of the first justification only, whence he excludes all works; for it is by faith, in the manner before described: but James treats of the second justification; which is by good works. So Bellar., lib. 2 cap. 16, and lib 4 cap. 18. And it is the express determination of those at Trent, sess. 6 cap. 10. This distinction was coined unto no other end but to bring in confusion into the whole doctrine of the gospel. Justification through the free grace of God, by faith in the blood of Christ, is evacuated by it. Sanctification is turned into a justification, and corrupted by making the fruits of it meritorious. The whole nature of evangelical justification, consisting in the gratuitous pardon of sin and the imputation of righteousness, as the apostle expressly affirms, and the declaration of a believing sinner to be righteous thereon, as the word alone signifies, is utterly defeated by it.
Howbeit others have embraced this distinction also, though not absolutely in their sense. So do the Socinians. Yea, it must be allowed, in some sense, by all that hold our inherent righteousness to be the cause of, or to have any influence into, our justification before God. For they do allow of a justification which in order of nature is antecedent unto works truly gracious and evangelical: but consequential unto such works there is a justification differing at least in degree, if not in nature and kind, upon the difference of its formal cause; which is our new obedience from the former. But they mostly say it is only the continuation of our justification, and the increase of it as to degrees, that they intend by it. And if they may be allowed to turn sanctification into justification, and to make a progress therein, or an increase thereof, either in the root or fruit, to be a new
185
justification, they may make twenty justifications as well as two, for aught I know: for therein the" inward man is renewed day by day," 2<470416> Corinthians 4:16; and believers go "from strength to strength," are "changed from glory to glory," 2<470318> Corinthians 3:18, by the addition of one grace unto another in their exercise, 2<610105> Peter 1:5-8, and "increasing with the increase of God," <510219>Colossians 2:19, do in all things "grow up into him who is the head," <490415>Ephesians 4:15. And if their justification consist herein, they are justified anew every day. I shall therefore do these two things: --
1. Show that this distinction is both unscriptural and irrational.
2. Declare what is the continuation of our justification, and whereon it does depend.
1. Justification by faith in the blood of Christ may be considered either as to the nature and essence of it, or as unto its manifestation and declaration. The manifestation of it is twofold: -- First, Initial, in this life. Second, Solemn and complete, at the day of judgment; whereof we shall treat afterwards. The manifestation of it in this life respects either the souls and consciences of them that are justified, or others; that is, the church or the world. And each of these have the name of justification assigned unto them, though our real justification before God be always one and the same. But a man may be really justified before God, and yet not have the evidence or assurance of it in his own mind; wherefore that evidence or assurance is not of the nature or essence of that faith whereby we are justified, nor does necessarily accompany our justification. But this manifestation of a man's own justification unto himself, although it depend on many especial causes, which are not necessary unto his justification absolutely before God, is not a second justification when it is attained; but only the application of the former unto his conscience by the Holy Ghost. There is also a manifestation of it with respect unto others, which in like manner depends on other causes then does our justification before God absolutely; yet is it not a second justification: for it depends wholly on the visible effects of that faith whereby we are justified, as the apostle James instructs us; yet is it only one single justification before God, evidenced and declared, unto his glory, the benefit of others, and increase of our own reward.
186
There is also a twofold justification before God mentioned in the Scripture. First, "By the works of the law," <450213>Romans 2:13; 10:5; <401916>Matthew 19:16-19. Hereunto is required an absolute conformity unto the whole law of God, in our natures, all the faculties of our souls, all the principles of our moral operations, with perfect actual obedience unto all its commands, in all instances of duty, both for matter and manner: for he is cursed who continues not in all things that are written in the law, to do them; and he that break any one commandment is guilty of the breach of the whole law. Hence the apostle concludes that none can be justified by the law, because all have sinned. Second, There is a justification by grace, through faith in the blood of Christ; whereof we treat. And these ways of justification are contrary, proceeding on terms directly contradictory, and cannot be made consistent with or subservient one to the other. But, as we shall manifest afterwards, the confounding of them both, by mixing them together, is that which is aimed at in this distinction of a first and second justification. But whatever respects it may have, that justification which we have before God, in his sight through Jesus Christ, is but one, and at once full and complete; and this distinction is a vain and fond invention. For, --
(1.) As it is explained by the Papists, it is exceedingly derogatory to the merit of Christ; for it leaves it no effect towards us, but only the infusion of a habit of charity. When that is done, all that remains, with respect unto our salvation, is to be wrought by ourselves. Christ has only merited the first grace for us, that we therewith and thereby may merit life eternal. The merit of Christ being confined in its effect unto the first justification, it has no immediate influence into any grace, privilege, mercy, or glory that follows thereon; but they are all effects of that second justification which is purely by works. But this is openly contrary unto the whole tenor of the Scripture: for although there be an order of God's appointment, wherein we are to be made partakers of evangelical privileges in grace and glory, one before another, yet are they all of them the immediate effects of the death and obedience of Christ; who has "obtained for us eternal redemption," <580912>Hebrews 9:12; and is "the author of eternal salvation unto all that do obey him," chapter <580509>5:9; "having by one offering forever perfected them that are sanctified." And those who allow of a secondary, if not of a second, justification, by our own inherent, personal
187
righteousnesses, are also guilty hereof, though not in the same degree with them; for whereas they ascribe unto it our acquitment from all charge of sin after the first justification, and a righteousness accepted in judgment, in the judgment of God, as if it were complete and perfect, whereon depends our final absolution and reward, it is evident that the immediate efficacy of the satisfaction and merit of Christ has its bounds assigned unto it in the first justification; which, whether it be taught in the Scripture or no, we shall afterward inquire.
(2.) More, by this distinction, is ascribed unto ourselves, working by virtue of inherent grace, as unto the merit and procurement of spiritual and eternal good, than unto the blood of Christ; for that only procures the first grace and justification for us. Thereof alone it is the meritorious cause; or, as others express it, we are made partakers of the effects of it in the pardon of sins past: but, by virtue of this grace, we do ourselves obtain, procure, or merit, another, a second, a complete justification, the continuance of the favor of God, and all the fruits of it, with life eternal and glory. So do our works, at least, perfect and complete the merit of Christ, without which it is imperfect. And those who assign the continuation of our justification, wherein all the effects of divine favor and grace are contained, unto our own personal righteousness, as also final justification before God as the pleadable cause of it, do follow their steps, unto the best of my understanding. But such things as these may be disputed; in debates of which kind it is incredible almost what influence on the minds of men, traditions, prejudices, subtlety of invention and arguing, do obtain, to divert them from real thoughts of the things about which they contend, with respect unto themselves and their own condition. If by any means such persons can be called home unto themselves, and find leisure to think how and by what means they shall come to appear before the high God, to be freed from the sentence of the law, and the curse due to sin, -- to have a pleadable righteousness at the judgment-seat of God before which they stand, -- especially if a real sense of these things be implanted on their minds by the convincing power of the Holy Ghost, -- all their subtle arguments and pleas for the mighty efficacy of their own personal righteousness will sink in their minds like water at the return of the tide, and leave nothing but mud and defilement behind them.
188
(3.) This distinction of two justifications, as used and improved by those of the Roman church, leaves us, indeed, no justification at all. Something there is, in the branches of it, of sanctification; but of justification nothing at all. Their first justification, in the infusion of a habit or principle of grace, unto the expulsion of all habits of sin, is sanctification, and nothing else. And we never did contend that our justification in such a sense, if any will take it in such a sense, does consist in the imputation of the righteousness of Christ. And this justification, if any will needs call it so, is capable of degrees, both of increase in itself and of exercise in its fruits; as was newly declared. But, not only to call this our justification, with a general respect unto the notion of the word, as a making of us personally and inherently righteous, but to plead that this is the justification through faith in the blood of Christ declared in the Scripture, is to exclude the only true, evangelical justification from any place in religion. The second branch of the distinction has much in it like unto justification by the law, but nothing of that which is declared in the gospel. So that this distinction, instead of coining us two justifications, according to the gospel, has left us none at all. For, --
(4.) There is no countenance given unto this distinction in the Scripture. There is, indeed, mention therein, as we observed before, of a double justification, -- the one by the law, the other according unto the gospel; but that either of these should, on any account, be sub- distinguished into a first and second of the same kind, -- that is, either according unto the law or the gospel, -- there is nothing in the Scripture to intimate. For this second justification is no way applicable unto what the apostle James discourses on that subject. He treats of justification; but speaks not one word of an increase of it, or addition unto it, of a first or second. Besides, he speaks expressly of him that boasts of faith; which being without works, is a dead faith. But he who has the first justification, by the confession of our adversaries, has a true, living faith, formed and enlivened by charity. And he uses the same testimony concerning the justification of Abraham that Paul does; and therefore does not intend another, but the same, though in a diverse respect. Nor does any believer learn the least of it in his own experience; nor, without a design to serve a farther turn, would it ever have entered the minds of sober men on the reading of the Scripture. And it is the bane of spiritual truth, for men, in the pretended
189
declaration of it, to coin arbitrary distinctions, without Scripture ground for them, and obtrude them as belonging unto the doctrine they treat of. They serve unto no other end or purpose but only to lead the minds of men item the substance of what they ought to attend unto, and to engage all sorts of persons in endless strifes and contentions. If the authors of this distinction would but go over the places in the Scripture where mention is made of our justification before God, and make a distribution of them into the respective parts of their distinction, they would quickly find themselves at an unbelievable loss.
(5.) There is that in the Scripture ascribed unto our first justification, if they will needs call it so, as leaves no room for their second feigned justification; for the sole foundation and pretense of this distinction is a denial of those things to belong unto our justification by the blood of Christ which the Scripture expressly assigns unto it. Let us take out some instances of what belongs unto the first, and we shall quickly see how little it is, yea, that there is nothing left for the pretended second justification. For, --
[1.] Therein do we receive the complete "pardon and forgiveness of our sins," <450406>Romans 4:6,7; <490107>Ephesians 1:7; <490432>4:32; <442618>Acts 26:18.
[2.] Thereby are we "made righteous," <450519>Romans 5:19; 10:4; and,
[3.] Are freed from condemnation, judgment, and death, <430316>John 3:16,19; <430525>5:25; <450801>Romans 8:1;
[4.] Are reconciled unto God, <450509>Romans 5:9,10; 2<470521> Corinthians 5:21; and,
[5.] Have peace unto him, and access into the favor wherein we stand by grace, with the advantages and consolations that depend thereon in a sense of his love, <450501>Romans 5:1-5. And,
[6.] We have adoption therewithal, and all its privileges, <430112>John 1:12; and, in particular,
[7.] A right and title unto the whole inheritance of glory, <442618>Acts 26:18; <450817>Romans 8:17. And,
[8.] Hereon eternal life does follow, <450830>Romans 8:30; 6:23.
190
Which things will be again immediately spoken unto upon another occasion. And if there be anything now left for their second justification to do, as such, let them take it as their own; these things are all of them ours, or do belong unto that one justification which we do assert. Wherefore it is evident, that either the first justification overthrows the second, rendering it needless; or the second destroys the first, by taking away what essentially belongs unto it: we must therefore part with the one or the other, for consistent they are not. But that which gives countenance unto the fiction and artifice of this distinction, and a great many more, is a dislike of the doctrine of the grace of God, and justification from thence, by faith in the blood of Christ; which some endeavor hereby to send out of the way upon a pretended sleeveless errand, whilst they dress up their own righteousness in its robes, and exalt it into the room and dignity thereof.
2. But there seems to be more of reality and difficulty in what is pleaded concerning the continuation of our justification; for those that are freely justified are continued in that state until they are glorified. By justification they are really changed into a new spiritual state and condition, and have a new relation given them unto God and Christ, unto the law and the gospel. And it is inquired what it is whereon their continuation in this state does on their part depend; or what is required of them that they may be justified unto the end. And this, as some say, is not faith alone, but also the works of sincere obedience. And none can deny but that they are required of all them that are justified, whilst they continue in a state of justification on this side glory, which next and immediately ensues thereunto; but whether, upon our justification at first before God, faith be immediately dismissed from its place and office, and its work be given over unto works, so as that the continuation of our justification should depend on our own personal obedience, and not on the renewed application of faith unto Christ and his righteousness, is worth our inquiry. Only, I desire the reader to observe, that whereas the necessity of owning a personal obedience in justified persons is on all hands absolutely agreed, the seeming difference that is herein concerns not the substance of the doctrine of justification, but the manner of expressing our conceptions concerning the order of the disposition of God's grace, and our own duty unto edification; wherein I shall use my own liberty, as it is meet others
191
should do theirs. And I shall offer my thoughts hereunto in the ensuing observations: --
(1.) Justification is such a work as is at once completed in all the causes and the whole effect of it, though not as unto the full possession of all that it gives right and title unto. For, --
[1.] All our sins, past, present, and to come, were at once imputed unto and laid upon Jesus Christ; in what sense we shall afterwards inquire. "He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes are we healed. All we like sheep have gone astray; we have turned every one to his own way: and the LORD has made to meet on him the iniquities of us all," <235305>Isaiah 53:5,6. "Who his own self bare our sins in his own body on the tree," 1<600224> Peter 2:24. The assertions being indefinite, without exception or limitation, are equivalent unto universals. All our sins were on him, he bare them all at once; and therefore, once died for all.
[2.] He did, therefore, at once "finish transgression, make an end of sin, make reconciliation for iniquity, and bring in everlasting righteousness," <270924>Daniel 9:24. At once he expiated all our sins; for "by himself he purged our sins," and then "sat down at the right hand of the Majesty on high," <580103>Hebrews 1:3. And "we are sanctified," or dedicated unto God, "through the offering of the body of Jesus Christ once for all; for by one offering he has perfected" (consummated, completed, as unto their spiritual state) "them that are sanctified," <581010>Hebrews 10:10,14. He never will do more than he has actually done already, for the expiation at all our sins from first to last; "for there remaineth no more sacrifice for sin". I do not say that hereupon our justification is complete, but only, that the meritorious procuring cause of it was at once completed, and is never to be renewed or repeated any more; all the inquiry is concerning the renewed application of it unto our souls and consciences, whether that be by faith alone, or by the works of righteousness which we do.
[3.] By our actual believing with justifying faith, believing on Christ, or his name, we do receive him; and thereby, on our first justifications become the "sons of God," <430112>John 1:12; that is, "heirs of God, and joint heirs with Christ," <450817>Romans 8:17. Hereby we have a right unto, and an interest in, all the benefits of his mediation; which is to be at once completely
192
justified. For "in him we are complete," <510210>Colossians 2:10; for by the faith that is in him we do "receive the forgiveness of sins," and a lot or "inheritance among all them that are sanctified," <442618>Acts 26:18; being immediately "justified from all things, from which we could not be justified by the law," <441339>Acts 13:39; yea, God thereon "blesseth us with all spiritual blessings in heavenly things in Christ," <490103>Ephesians 1:3. All these things are absolutely inseparable from our first believing in him; and therefore our justification is at once complete. In particular, --
[4.] On our believing, all our sins are forgiven.
"He has quickened you together with him, having forgiven you all trespasses," <510213>Colossians 2:13-15.
For
"in him we have redemption through his blood, even the forgiveness of sins, according unto the riches of his grace," <490107>Ephesians 1:7;
which one place obviates all the petulant exceptions of some against the consistency of the free grace of God in the pardon of sins, and the satisfaction of Christ in the procurement thereof
[5.] There is hereon nothing to be laid unto the charge of them that are so justified; for "he that believeth has everlasting life, and shall not come into condemnation, but is passed from death unto life," <430524>John 5:24. And "who shall lay any thing to the charge of God's elect? It is God that justifieth; it is Christ that died," <450833>Romans 8:33,34. And "there is no condemnation unto them that are in Christ Jesus," verse 1; for, "being justified by faith, we have peace with God," chapter <450501>5:1. And,
[6.] We have that blessedness hereon whereof in this life we are capable, chapter <450405>4:5,6. From all which it appears that our justification is at once complete. And,
[7.] It must be so, or no man can be justified in this world. For no time can be assigned, nor measure of obedience be limited, whereon it may be supposed that any one comes to be justified before God, who is not so on his first believing; for the Scripture does nowhere assign any such time or measure. And to say that no man is completely justified in the sight of
193
God in this life, is at once to overthrow all that is taught in the Scriptures concerning justification, and wherewithal all peace with God and comfort of believers. But a man acquitted upon his legal trial is at once discharged of all that the law has against him.
(2.) Upon this complete justifications, believers are obliged unto universal obedience unto God. The law is not abolished, but established, by faith. It is neither abrogated nor dispensed withal by such an interpretation as should take off its obligation in any thing that it requires, nor as to the degree and manner wherein it requires it. Nor is it possible it should be so; for it is nothing but the rule of that obedience which the nature of God and man makes necessary from the one to the other. And that is an Antinomianism of the worst sort, and most derogatory unto the law of God, which affirms it to be divested of its power to oblige unto perfect obedience, so as that what is not so shall (as it were in despite of the law) be accepted as if it were so, unto the end for which the law requires it. There is no medium, but that either the law is utterly abolished, and so there is no sin, for where there is no law there is no transgression, or it must be allowed to require the same obedience that it did at its first institution, and unto the same degree. Neither is it in the power of any man living to keep his conscience from judging and condemning that, whatever it be, wherein he is convinced that he comes short of the perfection of the law. Wherefore, --
(3.) The commanding power of the law in positive precepts and prohibitions, which justified persons are subject unto, does make and constitute all their unconformities unto it to be no less truly and properly sins in their own nature, than they would be if their persons were obnoxious unto the curse of it. This they are not, nor can be; for to be obnoxious unto the curse of the law, and to be justified, are contradictory; but to be subject to the commands of the law, and to be justified, are not so. But it is a subjection to the commanding power of the law, and not an obnoxiousness unto the curse of the law, that constitutes the nature of sin in its transgression. Wherefore, that complete justification which is at once, though it dissolve the obligations on the sinner unto punishment by the curse of the law, yet does it not annihilate the commanding authority of the law unto them that are justified, that, what is sin in others should not be so in them. See <450801>Romans 8:1,33,34.
194
Hence, in the first justification of believing sinners, all future sins are remitted as unto any actual obligation unto the curse of the law, unless they should fall into such sins as should, ipso facto, forfeit their justified estate, and transfer them from the covenant of grace into the covenant of works; which we believe that God, in his faithfulness, will preserve them from. And although sin cannot be actually pardoned before it be actually committed, yet may the obligation unto the curse of the law be virtually taken away from such sins in justified persons as are consistent with a justified estate, or the terms of the covenant of grace, antecedently unto their actual commission. God at once in this sense
"forgiveth all their iniquities, and health all their diseases, redeemeth their life from destruction, and crowneth them with loving-kindness and tender mercies," <19A303>Psalm 103:3,4.
Future sins are not so pardoned as that, when they are committed, they should be no sins; which cannot be, unless the commanding power of the law be abrogated: but their respect unto the curse of the law, or their power to oblige the justified person thereunto, is taken away.
Still there abides the true nature of sin in every unconformity unto or transgression of the law in justified persons, which stands in need of daily actual pardon. For there is "no man that liveth and sinneth not;" and "if we say that we have no sin, we do but deceive ourselves." None are more sensible of the guilt of sin, none are more troubled for it, none are more earnest in supplications for the pardon of it, than justified persons. For this is the effect of the sacrifice of Christ applied unto the souls of believers, as the apostle declares <581001>Hebrews 10:1-4,10,14, that it does take away conscience condemning the sinner for sin, with respect unto the curse of the law; but it does not take away conscience condemning sin in the sinner, which, on all considerations of God and themselves, of the law and the gospel, requires repentance on the part of the sinner, and actual pardon on the part of God.
Where, therefore, one essential part of justification consists in the pardon of our sins, and sins cannot be actually pardoned before they are actually committed, our present inquiry is, whereon the continuation of our justification does depend, notwithstanding the interveniency of sin after we are justified, whereby such sins are actually pardoned, and our persons
195
are continued in a state of acceptation with God, and have their right unto life and glory uninterrupted? Justification is at once complete in the imputation of a perfect righteousness, the grant of a right and title unto the heavenly inheritance, the actual pardon of all past sins, and the virtual pardon of future sin; but how or by what means, on what terms and conditions, this state is continued unto those who are once justified, whereby their righteousness is everlasting, their title to life and glory indefeasible, and all their sins are actually pardoned, is to be inquired.
For answer unto this inquiry I say, --
(1.) "It is God that justifieth;" and, therefore, the continuation of our justification is his act also. And this, on his part, depends on the immutability of his counsel; the unchangeableness of the everlasting covenant, which is "ordered in all things, and sure;" the faithfulness of his promises; the efficacy of his grace; his complacency in the propitiation of Christ; with the power of his intercession, and the irrevocable grant of the Holy Ghost unto them that do believe: which things are not of our present inquiry.
(2.) Some say that, on our part, the continuation of this state of our justification depends on the condition of good works; that is, that they are of the same consideration and use with faith itself herein. In our justification itself there is, they will grant, somewhat peculiar unto faith; but as unto the continuation of our justification, faith and works have the same influence into it; yea, some seem to ascribe it distinctly unto works in an especial manner, with this only proviso, that they be done in faith. For my part I cannot understand that the continuation of our justification has any other dependencies than has our justification itself. As faith alone is required unto the one, so faith alone is required unto the other, although its operations and effects in the discharge of its duty and office in justification, and the continuation of it, are diverse; nor can it otherwise be. To clear this assertion two things are to be observed: --
[1.] That the continuation of our justification is the continuation of the imputation of righteousness and the pardon of sins. I do still suppose the imputation of righteousness to concur unto our justification, although we have not yet examined what righteousness it is that is imputed. But that God in our justification imputes righteousness unto us, is so expressly
196
affirmed by the apostle as that it must not be called in question. Now the first act of God in the imputation of righteousness cannot be repeated; and the actual pardon of sin after justification is an effect and consequent of that imputation of righteousness. If any man sin, there is a propitiation: "Deliver him, I have found a ransom." Wherefore, unto this actual pardon there is nothing required but the application of that righteousness which is the cause of it; and this is done by faith only.
[2.] The continuation of our justification is before God, or in the sight of God, no less than our absolute justification is. We speak not of the sense and evidence of it unto our own souls unto peace with God, nor of the evidencing and manifestation of it unto others by its effects, but of the continuance of it in the sight of God. Whatever, therefore, is the means, condition, or cause hereof, is pleadable before God, and ought to be pleaded unto that purpose. So, then, the inquiry is, --
What it is that, when a justified person is guilty of sin (as guilty he is more or less every day), and his conscience is pressed with a sense thereof, as that only thing which can endanger or intercept his justified estate, his favor with God, and title unto glory, he retakes himself unto, or ought so to do, for the continuance of his state and pardon of his sins, what he pleads unto that purpose, and what is available thereunto? That this is not his own obedience, his personal righteousness, or fulfilling the condition of the new covenant, is evident, from, --
1st. The experience of believers themselves;
2ndly. The testimony of Scripture; and,
3rdly. The example of them whose cases are recorded therein: --
1st. Let the experience of them that do believe be inquired into; for their consciences are continually exercised herein. What is it that they retake themselves unto, what is it that they plead with God for the continuance of the pardon of their sins, and the acceptance of their persons before him? Is it any thing but sovereign grace and mercy, through the blood of Christ? Are not all the arguments which they plead unto this end taken from the topics of the name of God, his mercy, grace, faithfulness, tender compassion, covenant, and promises, -- all manifested and exercised in and through the Lord Christ and his mediation alone? Do they not herein
197
place their only trust and confidence, for this end, that their sins may be pardoned, and their persons, though every way unworthy in themselves, be accepted with God? Does any other thought enter into their hearts? Do they plead their own righteousness, obedience, and duties to this purpose? Do they leave the prayer of the publican, and retake themselves unto that of the Pharisee? And is it not of faith alone which is that grace whereby they apply themselves unto the mercy or grace of God through the mediation of Christ. It is true that faith herein works and acts itself in and by godly sorrow, repentance, humiliation, self judging and abhorrence, fervency in prayer and supplications, with a humble waiting for an answer of peace from God, with engagements unto renewed obedience: but it is faith alone that makes applications unto grace in the blood of Christ for the continuation or our justified estate, expressing itself in those other ways and effects mentioned; from none of which a believing soul does expect the mercy aimed at.
2dly. The Scripture expressly does declare this to be the only way of the continuation of our justification, 1<620301> John 3:1,2,
"These things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins."
It is required of those that are justified that they sin not, -- it is their duty not to sin; but yet it is not so required of them, as that if in any thing they fail of their duty, they should immediately lose the privilege of their justification. Wherefore, on a supposition of sin, if any man sin (as there is no man that lives and sins not), what way is prescribed for such persons to take, what are they to apply themselves unto that their sin may be pardoned, and their acceptance with God continued; that is, for the continuation of their justification? The course in this case directed unto by the apostle is none other but the application of our souls by faith unto the Lord Christ, as our advocate with the Father, on the account of the propitiation that he has made for our sins. Under the consideration of this double act of his sacerdotal office, his oblation and intercession, he is the object of our faith in our absolute justification; and so he is as unto the continuation of it. So our whole progress in our justified estate, in all the degrees of it, is ascribed unto faith alone.
198
It is no part of our inquiry, what God requires of them that are justified. There is no grace, no duty, for the substance of them, nor for the manner of their performance, that are required, either by the law or the gospel, but they are obliged unto them. Where they are omitted, we acknowledge that the guilt of sin is contracted, and that attended with such aggravations as some will not own or allow to be confessed unto God himself. Hence, in particular, the faith and grace of believers, (who) do constantly and deeply exercise themselves in godly sorrow, repentance, humiliation for sin, and confession of it before God, upon their apprehensions of its guilt. And these duties are so far necessary unto the continuation at our justification, as that a justified estate cannot consist with the sins and vices that are opposite unto then; so the apostle affirms that "if we live after the flesh, we shall die," <450813>Romans 8:13. He that does not carefully avoid falling into the fire or water, or other things immediately destructive of life natural, cannot live. But these are not the things whereon life does depend. Nor have the best of our duties any other respect unto the continuation of our justification, but only as in them we are preserved from those things which are contrary unto it, and destructive of it. But the sole question is, upon what the continuation of our justification does depend, not concerning what duties are required of us in the way of our obedience. If this be that which is intended in this position, that the continuation of our justification depends on our own obedience and good works, or that our own obedience and good works are the condition of the continuation of our justification, -- namely, that God does indispensably require good works and obedience in all that are justified, so that a justified estate is inconsistent with the neglect of them, -- it is readily granted, and I shall never contend with any about the way whereby they choose to express the conceptions of their minds. But if it be inquired what it is whereby we immediately concur in a way of duty unto the continuation of our justified estate, -- that is, the pardon of our sins and acceptance with God, -- we say it is faith alone; for "The just shall live by faith," <450117>Romans 1:17. And as the apostle applies this divine testimony to prove our first or absolute justification to be by faith alone; so does be also apply it unto the continuation of our justification, as that which is by the same means only, <581038>Hebrews 10:38,39,
199
"Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them that draw back unto perdition; but of them that believe to the saving of the soul".
The drawing back to perdition includes the loss of a justified estate, really so or in profession. In opposition whereunto the apostle places "believing unto the saving of the soul;" that is, unto the continuation of justification unto the end. And herein it is that the "just live by faith;" and the loss of this life can only be by unbelief: so the
"life which we now live in the flesh we live by the faith of the Son of God, who loved us, and gave himself for us," <480220>Galatians 2:20.
The life which we now lead in the flesh is the continuation of our justification, a life of righteousness and acceptation with God; in opposition unto a life by the works of the law, as the next words declare, verse 21, "I do not frustrate the grace of God; for if righteousness come by the law, then is Christ dead in vain." And this life is by faith in Christ, as "he loved us, and gave himself for us;" that is, as he was a propitiation for our sins. This, then, is the only way, means, and cause, on our part, of the preservation of this life, of the continuance of our justification; and herein are we "kept by the power of God through faith unto salvation." Again; if the continuation of our justification depends on our own works of obedience, then is the righteousness of Christ imputed unto us only with respect unto our justification at first, or our first justification, as some speak. And this, indeed, is the doctrine of the Roman school. They teach that the righteousness of Christ is so far imputed unto us, that on the account thereof God gives unto us justifying grace, and thereby the remission of sin, in their sense; whence they allow it (to be) the meritorious cause of our justification. But so a supposition thereof, or the reception of that grace, we are continued to be justified before God by the works we perform by virtue of that grace received. And though some of them rise so high as to affirm that this grace and the works of it need no farther respect unto the righteousness of Christ, to deserve our second justification and life eternal, as does Vasquez expressly, in 1,2, q. 114, disp. 222, cap. 3; yet many of them affirm that it is still from the consideration of the merit of Christ that they are so meritorious. And the
200
same, for the substance of it, is the judgment of some of them who affirm the continuation of our justification to depend on our own works, setting aside that ambiguous term of merit; for it is on the account of the righteousness of Christ, they say, that our own works, or imperfect obedience, is so accepted with God, that the continuation of our justification depends thereon. But the apostle gives us another account hereof, <450501>Romans 5:1-3; for he distinguishes three things: --
1. Our access into the grace of God.
2. Our standing in that grace.
3. Our glorying in that station against all opposition.
By the first he expresses our absolute justification; by the second, our continuation in the state whereinto we are admitted thereby; and by the third, the assurance of that continuation, notwithstanding all the oppositions we meet withal. And all these he ascribes equally unto faith, without the intermixture of any other cause or condition; and other places express to the same purpose might be pleaded.
3dly. The examples of them that did believe, and were justified, which are recorded in the Scripture, do all bear witness unto the same truth. The continuation of the justification of Abraham before God is declared to have been by faith only, <450403>Romans 4:3; for the instance of his justification, given by the apostle from <011506>Genesis 15:6, was long after he was justified absolutely. And if our first justification, and the continuation of it, did not depend absolutely on the same cause, the instance of the one could not be produced for a proof of the way and means of the other, as here they are. And David, when a justified believer, not only places the blessedness of man in the free remission of sins, in opposition unto his own works in general, <450406>Romans 4:6,7, but, in his own particular case, ascribes the continuation of his justification and acceptation before God unto grace, mercy, and forgiveness alone; which are no otherwise received but by faith, <19D003P> salm 130:3-5; 143:2. All other works and duties of obedience do accompany faith in the continuation of our justified estate, as necessary effects and fruits of it, but not as causes, means, or conditions, whereon that effect is suspended. It is patient waiting by faith that brings in the full accomplishment of the promises, <580612>Hebrews 6:12,15. Wherefore, there is
201
but one justification, and that of one kind only, wherein we are concerned in this disputation, -- the Scripture makes mention of no more; and that is the justification of an ungodly person by faith. Nor shall we admit of the consideration of any other. For if there be a second justification, it must be of the same kind with the first, or of another; -- if it be of the same kind, then the same person is often justified with the same kind of justification, or at least more than once; and so on just reason ought to be often baptized; -- if it be not of the same kind, then the same person is justified before God with two sorts of justification; of both which the Scripture is utterly silent. And (so) the continuation of our justification depends solely on the same causes with our justification itself.
202
CHAPTER 6
EVANGELICAL PERSONAL RIGHTEOUSNESS, THE NATURE AND USE OF IT -- FINAL JUDGMENT, AND ITS RESPECT UNTO JUSTIFICATION
The things which we have discoursed concerning the first and second justification, and concerning the continuation of justification, have no other design but only to clear the principal subject whereof we treat from what does not necessarily belong unto it. For until all things that are either really heterogeneous or otherwise superfluous are separated from it, we cannot understand aright the true state of the question about the nature and causes of our justification before God. For we intend one justification only, -- namely, that whereby God at once freely by his grace justifies a convinced sinner through faith in the blood of Christ. Whatever else any will be pleased to call justification, we are not concerned in it, nor are the consciences of them that believe. To the same purpose we must, therefore, briefly also consider what is usually disputed about our own personal righteousness, with a justification thereon; as also what is called sentential justification at the day of judgment. And I shall treat no farther of them in this place, but only as it is necessary to free the principal subject under consideration from being intermixed with them, as really it is not concerned in them. For what influence our own personal righteousness has into our justification before God will be afterwards particularly examined. Here we shall only consider such a notion of it as seems to interfere with it, and disturb the right understanding of it. But yet I say concerning this also, that it rather belongs unto the difference that will be among us in the expression of our conceptions about spiritual things whilst we know but in part, than unto the substance of the doctrine itself. And on such differences no breach of charity can ensue, whilst there is a mutual grant of that liberty of mind without which it will not be preserved one moment.
It is, therefore, by some apprehended that there is an evangelical justification upon our evangelical personal righteousness. This they distinguish from that justification which is by faith through the imputation of the righteousness of Christ, in the sense wherein they do allow it; for
203
the righteousness of Christ is our legal righteousness, whereby we have pardon of sin, and acquitment from the sentence of the law, on the account of his satisfaction and merit. But, moreover, they say that as there is a personal, inherent righteousness required of us, so there is a justification by the gospel thereon. For by our faith, and the plea of it, we are justified from the charge of unbelief; by our sincerity, and the plea of it, we are justified from the charge of hypocrisy; and so by all other graces and duties from the charge of the contrary sins in commission or omission, so far as such sins are inconsistent with the terms of the covenant of grace. How this differs from the second justification before God, which some say we have by works, on the supposition of the pardon of sin for the satisfaction of Christ, and the infusion of a habit of grace enabling us to perform those works, is declared by those who so express themselves.
Some add, that this inherent, personal, evangelical righteousness, is the condition on our part of our legal righteousness, or of the imputation of the righteousness of Christ unto our justification, or the pardon of sin. And those by whom the satisfaction and merit of Christ are denied, make it the only and whole condition of our absolute justification before God. So speak all the Socinians constantly; for they deny our obedience unto Christ to be either the meritorious or efficient cause of our justification; only they say it is the condition of it, without which God has decreed that we shall not be made partakers of the benefit thereof. So does Socinus himself, De Justificat. p. 17,
"Sunt opera nostra, id est, ut dictum fuit, obedientia quam Christo praestamus, licet nec efficiens nec meritoria, tamen causa est (ut vocant) sine qua non, justificationis coram Deo, tque aeternae nostrae".
Again, p. 14, inter Opuscul,
"Ut cavendum est ne vitae sanctitatem atque innocentiam effectum justificationis nostrae coram Deo esse credamus, neque illam nostrae coram Deo justificationis causam efficientem aut impulsivam esse affirmemus; set tantummodo causam sine qua eam justificationem nobis non contingere decrevit Deus".
204
And in all their discourses to this purpose they assert our personal righteousness and holiness, or our obedience unto the commands of Christ, which they make to be the form and essence of faith, to be the condition whereon we obtain justification, or the remission of sins. And indeed, considering what their opinion is concerning the person of Christ, with their denial of his satisfaction and merit, it is impossible they should frame any other idea of justification in their minds. But what some among ourselves intend by a compliance with them herein, who are not necessitated thereunto by a prepossession with their opinions about the person and mediation of Christ, I know not. For as for them, all their notions about grace, conversion to God, justification, and the like articles of our religion, they are nothing but what they are necessarily cast upon by their hypothesis about the person of Christ.
At present I shall only inquire into that peculiar evangelical justification which is asserted to be the effect of our own personal righteousness, or to be granted us thereon. And hereunto we may observe, --
1. That God does require in and by the gospel a sincere obedience of all that do believe, to be performed in and by their own persons, though through the aids of grace supplied unto them by Jesus Christ. He requires, indeed, obedience, duties, and works of righteousness, in and of all persons whatever; but the consideration of them which are performed before believing is excluded by all from any causality or interest in our justification before God: at least, whatever any may discourse of the necessity of such works in a way of preparation unto believing (whereunto we have spoken before), none bring them into the verge of works evangelical, or obedience of faith; which would imply a contradiction. But that the works inquired after are necessary unto all believers, is granted by all; on what grounds, and unto what ends, we shall inquire afterwards. They are declared, <490210>Ephesians 2:10.
2. It is likewise granted that believers, from the performance of this obedience, or these works of righteousness, are denominated righteous in the Scripture, and are personally and internally righteous, <420106>Luke 1:6; <430307>John 3:7. But yet this denomination is nowhere given unto them with respect unto grace habitually inherent, but unto the effect of it in duties of obedience; as in the places mentioned: "They were both righteous before
205
God, walking in all the commandments and ordinances of the Lord blameless; "the latter words give the reason of the former, or their being esteemed righteous before God. And, "He that does righteousness is righteous;" -- the denomination is from doing. And Bellarmine, endeavoring to prove that it is habitual, not actual righteousness, which is, as he speaks, the formal cause of our justification before God, could not produce one testimony of Scripture wherein any one is denominated righteous from habitual righteousness, (De Justificat., lib. 2 cap. 15); but is forced to attempt the proof of it with this absurd argument, -- namely, that "we are justified by the sacraments, which do not work in us actual, but habitual righteousness". And this is sufficient to discover the insufficiency of all pretense for any interest of our own righteousness from this denomination of being righteous thereby, seeing it has not respect unto that which is the principal part thereof.
3. This inherent righteousness, taking it for that which is habitual and actual, is the same with our sanctification; neither is there any difference between them, only they are diverse names of the same thing. For our sanctification is the inherent renovation of our natures exerting and acting itself in newness of life, or obedience unto God in Christ and works of righteousness. But sanctification and justification are in the Scripture perpetually distinguished, whatever respect of causality the one of them may have unto the other. And those who do confound them, as the Papists do, do not so much dispute about the nature of justification, as endeavor to prove that indeed there is no such thing as justification at all; for that which would serve most to enforce it, -- namely, the pardon of sin, -- they place in the exclusion and extinction of it, by the infusions of inherent grace, which does not belong unto justification.
4. By this inherent, personal righteousness we may be said several ways to be justified. As, --
(1.) In our own consciences, inasmuch at it is an evidence in us and unto us of our participation of the grace of God in Christ Jesus, and of our acceptance with him; which has no small influence into our peace. So speaks the apostle,
"Our rejoicing is this, the testimony of our conscience, that in simplicity and godly sincerity, not with fleshly wisdom, but by
206
the grace of God, we have had our conversation in the world," 2<470112> Corinthians 1:12:
who yet disclaims any confidence therein as unto his justification before God; for says he,
"Although I know nothing by myself, yet am I not hereby justified," 1<460404> Corinthians 4:4.
(2.) Hereby may we be said to be justified before men; that is, acquitted of evils laid unto our charge, and approved as righteous and unblamable; for the state of things is so in the world, as that the professors of the gospel ever were, and ever will be, evil spoken of, as evil doers. The rule given them to acquit themselves, so as that at length they may be acquitted and justified by all that are not absolutely blinded and hardened in wickedness, is that of a holy and fruitful walking, in abounding in good works, 1<600212> Peter 2:12; 3:16. And so is it with respect unto the church, that we be not judged dead, barren professors, but such as have been made partakers of the like precious faith with others: "Show me thy faith by thy works", James 2. Wherefore,
(3.) This righteousness is pleadable unto our justification against all the charges of Satan, who is the great accuser of the brethren, -- of all that believe. Whether he manage his charge privately in our consciences (which is as it were before God), as he charged Job; or by his instruments, in all manner of reproaches and calumnies (whereof some in this age have had experience in an eminent manner), this righteousness is pleadable unto our justification.
On a supposition of these things, wherein our personal righteousness is allowed its proper place and use (as shall afterward be more fully declared), I do not understand that there is an evangelical justification whereby believers are, by and on the account of this personal, inherent righteousness, justified in the sight of God; nor does the imputation of the righteousness of Christ unto our absolute justification before him depend thereon. For, --
1. None have this personal righteousness but they are antecedently justified in the sight of God. It is wholly the obedience of faith, proceeding from true and saving faith in God by Jesus Christ: for, as it was said
207
before, works before faith, are, as by general consent, excluded from any interest in our justification, and we have proved that they are neither conditions of it, dispositions unto it, nor preparations for it, properly so called; but every true believer is immediately justified on his believing. Nor is there any moment of time wherein a man is a true believer, according as faith is required in the gospel, and yet not justified; for as he is thereby united unto Christ, which is the foundation of our justification by him, so the whole Scripture testifies that he that believes is justified, or that there is an infallible connection in the ordination of God between true faith and justification. Wherefore this personal righteousness cannot be the condition of our justification before God, seeing it is consequential thereunto. What may be pleaded in exception hereunto from the supposition of a second justification, or differing causes of the beginning and continuation of justification, has been already disproved
2. Justification before God is a freedom and absolution from a charge before God, at least it is contained therein; and the instrument of this charge must either be the law or the gospel. But neither the law nor the gospel do before God, or in the sight of God, charge true believers with unbelief, hypocrisy, or the like; for "who shall lay any thing to the charge of God's elect," who are once justified before him? Such a charge may be laid against them by Satan, by the church sometimes on mistake, by the world, as it was in the case of Job; against which this righteousness is pleadable. But what is charged immediately before God is charged by God himself either by the law of the gospel; and the judgment of God is according unto truth. If this charge be by the law, by the law we must be justified. But the plea of sincere obedience will not justify us by the law. That admits of none in satisfaction unto its demands but that which is complete and perfect. And where the gospel lays any thing unto the charge of any persons before God, there can be no justification before God, unless we shall allow the gospel to be the instrument of a false charge; for what should justify him whom the gospel condemns? And if it be a justification by the gospel from the charge of the law, it renders the death of Christ of no effect; and a justification without a charge is not to be supposed.
3. Such a justification as that pretended is altogether needless and senseless. This may easily be evinced from what the Scripture asserts unto
208
our justification in the sight of God by faith in the blood of Christ; but this has been spoken to before on another occasion. Let that be considered, and it will quickly appear that there is no place nor use for this new justification upon our personal righteousness, whether it be supposed antecedent and subordinate thereunto, or consequential and perfective thereof.
4. This pretended evangelical justification has not the nature of any justification that is mentioned in the Scripture, -- that is, neither that by the law, nor that provided in the gospel. Justification by the law is this, -- The man that does the works of it shall live in them. This it does not pretend unto. And as unto evangelical justification, it is every way contrary unto it. For therein the charge against the person to be justified is true, -- namely, that he has sinned, and is come short of the glory of God; (but) in this it is false, -- namely, that a believer is an unbeliever; a sincere person, a hypocrite; one fruitful in good works, altogether barren: and this false charge is supposed to be exhibited in the name of God, and before him. Our acquitment, in true, evangelical justification, is by absolution or pardon of sin; here, by a vindication of our own righteousness. There, the plea of the person to be justified is, Guilty; all the world is become guilty before God: but here, the plea of the person on his trial is, Not guilty, whereon the proofs and evidences of innocence and righteousness do ensue; but this is a plea which the law will not admit, and which the gospel disclaims.
5. If we are justified before God on our own personal righteousness, and pronounced righteous by him on the account thereof, then God enters into judgment with us on something in ourselves, and acquits us thereon; for justification is a juridical act, in and of that Judgment of God which is according unto truth. But that God should enter into judgment with us, and justify us with respect unto what he judges on, or our personal righteousness, the psalmist does not believe, <19D002>Psalm 130:2,3; 143:2; nor did the publican, Luke 18.
6. This personal righteousness of ours cannot be said to be a subordinate righteousness, and subservient unto our justification by faith in the blood of Christ: for therein God justifies the ungodly, and imputes righteousness
209
unto him that works not; and, besides, it is expressly excluded from any consideration in our justification, <490207>Ephesians 2:7,8.
7. This personal, inherent righteousness, wherewith we are said to be justified with this evangelical justification, is our own righteousness. Personal righteousness, and our own righteousness, are expressions equivalent; but our own righteousness is not the material cause of any justification before God. For, --
(1.) It is unmeet so to be, <236406>Isaiah 64:6.
(2.) It is directly opposed unto that righteousness whereby we are justified, as inconsistent with it unto that end, <500309>Philippians 3:9; <451003>Romans 10:3,4.
It will be said that our own righteousness is the righteousness of the law, but this personal righteousness is evangelical. But, --
(1.) It will be hard to prove that our personal righteousness is any other but our own righteousness; and our own righteousness is expressly rejected from any interest in our justification in the places quoted.
(2.) That righteousness which is evangelical in respect of its efficient cause, its motives and some especial ends, is legal in respect of the formal reason of it and our obligation unto it; for there is no instance of duty belonging unto it, but, in general, we are obliged unto its performance by virtue of the first commandment, to "take the LORD for our God." Acknowledging therein his essential verity and sovereign authority, we are obliged to believe all that he shall reveal, and to obey in all that he shall command.
(3.) The good works rejected from any interest in our justification, are those whereunto we are "created in Christ Jesus", <490208>Ephesians 2:8-10; the "works of righteousness which we have done," <560305>Titus 3:5, wherein the Gentiles are concerned, who never sought for righteousness by the works of the law, <450930>Romans 9:30. But it will yet be said, that these things are evident in themselves. God does require an evangelical righteousness in all that do believe; this Christ is not, nor is it the righteousness of Christ. He may be said to be our legal righteousness, but our evangelical righteousness he is not; and, so far as we are righteous with any righteousness, so far we
210
are justified by it. For according unto this evangelical righteousness we must be tried; if we have it we shall be acquitted, and if we have it not we shall be condemned. There is, therefore, a justification according unto it.
I answer, --
1. According to some authors or maintainers of this opinion, I see not but that the Lord Christ is as much our evangelical righteousness as he is our legal. For our legal righteousness he is not, in their judgment, by a proper imputation of his righteousness unto us, but by the communication of the fruits of what he did and suffered for us. And so he is our evangelical righteousness also; for our sanctification is an effect or fruit of what he did and suffered for us, <490526>Ephesians 5:26,27; <560214>Titus 2:14.
2. None have this evangelical righteousness but those who are, in order of nature at least, justified before they actually have it; for it is that which is required of all that do believe, and are justified thereon. And we need not much inquire how a man is justified after he is justified.
3. God has not appointed this personal righteousness in order unto our justification before him in this life, though he have appointed it to evidence our justification before others, and even in his sight; as shall be declared. He accepts of it, approves of it, upon the account of the free justification of the person in and by whom it is wrought: so he had "respect unto Abel and his offering". But we are not acquitted by it from any real charge in the sight of God, nor do receive remission of sins on the account of it. And those who place the whole of justification in the remission of sins, making this personal righteousness the condition of it, as the Socinians do, leave not any place for the righteousness of Christ in our justification.
4. If we are in any sense justified hereby in the sight of God, we have whereof to boast before him. We may not have so absolutely, and with respect unto merit; yet we have so comparatively, and in respect of others who cannot make the same plea for their justification. But all boasting is excluded; and it will not relieve, to say that this personal righteousness is of the free grace and gift of God unto some, and not unto others; for we must plead it as our duty, and not as God's grace.
211
5. Suppose a person freely justified by the grace of God, through faith in the blood of Christ, without respect unto any works, obedience, or righteousness of his own, we do freely grant, --
(1.) That God does indispensably require personal obedience of him; which may be called his evangelical righteousness.
(2.) That God does approve of and accept, in Christ, this righteousness so performed.
(3.) That hereby that faith whereby we are justified is evidenced, proved, manifested, in the sight of God and men.
(4.) That this righteousness is pleadable unto an acquitment against any charge from Satan, the world, or our own consciences.
(5.) That upon it we shall be declared righteous at the last day, and without it none shall so be.
And if any shall think meet from hence to conclude unto an evangelical justification, or call God's acceptance of our righteousness by that name, I shall by no means contend with then. And wherever this inquiry is made, -- not how a sinner, guilty of death, and obnoxious unto the curse, shall be pardoned, acquitted, and justified, which is by the righteousness of Christ alone imputed unto him -- but how a man that professes evangelical faith, or faith in Christ, shall be tried, judged, and whereon, as such, he shall be justified, we grant that it is and must be, by his own personal, sincere obedience.
And these things are spoken, not with a design to contend with any, or to oppose the opinions of any; but only to remove from the principal question in hand those things which do not belong unto it.
A very few words will also free our inquiry from any concernment in that which is called sentential justification, at the day of judgment; for of what nature soever it be, the person concerning whom that sentence is pronounced was, --
(1.) Actually and completely justified before God in this world;
212
(2.) Made partaker of all the benefits of that justification, even unto a blessed resurrection in glory: "It is raised in glory", 1<461543> Corinthians 15:43.
(3.) The souls of the most will long before have enjoyed a blessed rest with God, absolutely discharged and acquitted from all their labors and all their sins; there remains nothing but an actual admission of the whole person into eternal glory.
Wherefore this judgment can be no more but declaratory, unto the glory of God, and the everlasting refreshment of them that have believed. And without reducing of it unto a new justification, as it is nowhere called in the Scripture, the ends of that solemn judgment, -- in the manifestation of the wisdom and righteousness of God, in appointing the way of salvation by Christ, as well as in giving of the law; the public conviction of them by whom the law has been transgressed and the gospel despised; the vindication of the righteousness, power, and wisdom of God in the rule of the world by his providence, wherein, for the most part, his paths unto all in this life are in the deep, and his footsteps are not known; the glory and honor of Jesus Christ, triumphing over all his enemies, then fully made his footstool; and the glorious exaltation of grace in all that do believe, with sundry other things of an alike tendency unto the ultimate manifestation of divine glory in the creation and guidance of all things, -- are sufficiently manifest.
And hence it appears how little force there is in that argument which some pretend to be of so great weight in this cause. "As every one", they say, "shall be judged of God at the last day, in the same way and manner or on the same grounds, is he justified of God in this life; but by works, and not by faith alone, every one shall be judged at the last day: wherefore by works, and not by faith alone, every one is justified before God in this life". For, --
1. It is nowhere said that we shall be judged at the last day "ex operibus"; but only that God will render unto men "secundum opera". But God does not justify any in this life "secundum opera"; being justified freely by his grace, and not according to the works of righteousness which we have done. And we are everywhere said to be justified in this life "ex fide", "per fidem", but nowhere "propter fidem"; or, that God justifies us "secundum
213
fidem", by faith, but not for our faith, nor according unto our faith. And we are not to depart from the expressions of the Scripture, where such a difference is constantly observed.
2. It is somewhat strange that a man should be judged at the last day, and justified in this life, just in the same way and manner, -- that is, with respect unto faith and works, -- when the Scripture does constantly ascribe our justification before God unto faith without works; and the judgment at the last day is said to be according unto works, without any mention of faith.
3. If justification and eternal judgment proceed absolutely on the same grounds, reasons, and causes, then if men had not done what they shall be condemned for doing at the last day, they should have been justified in this life; but many shall be condemned only for sins against the light of nature, <450212>Romans 2:12, as never having the written law or gospel made known unto them: wherefore unto such persons, to abstain from sins against the light of nature would be sufficient unto their justification, without any knowledge of Christ or the gospel.
4. This proposition, -- that God pardons men their sins, gives then the adoption of children, with a right unto the heavenly inheritance, according to their works, -- is not only foreign to the gospel, but contradictory unto it, and destructive of it, as contrary unto all express testimonies of the Scripture, both in the Old Testament and the New, where these things are spoken of; but that God judges all men, and renders unto all men, at the last judgment, according unto their works, is true, and affirmed in the Scripture.
5. In our justification in this life by faith, Christ is considered as our propitiation and advocate, as he who has made atonement for sin, and brought in everlasting righteousness; but at the last day, and in the last judgment, he is considered only as the judge.
6. The end of God in our justification is the glory of his grace, <490106>Ephesians 1:6; but the end of God in the last judgment is the glory of his remunerative righteousness, 2<550408> Timothy 4:8.
7. The representation that is made of the final judgment, Matthew 7 and 25, is only of the visible church. And therein the plea of faith, as to the
214
profession of it, is common unto all, and is equally made by all. Upon that plea of faith, it is put unto the trial whether it were sincere, true faith or no, or only that which was dead and barren. And this trial is made solely by the fruits and effects of it; and otherwise, in the public declaration of things unto all, it cannot be made. Otherwise, the faith whereby we are justified comes not into judgment at the last day. See <430524>John 5:24, with <411616>Mark 16:16.
215
CHAPTER 7.
IMPUTATION, AND THE NATURE OF IT; WITH THE IMPUTATION OF THE RIGHTEOUSNESS OF CHRIST IN PARTICULAR
The first express record of the justification of any sinner is of Abraham. Others were justified before him from the beginning, and there is that affirmed of them which sufficiently evidences them so to have been; but this prerogative was reserved for the father of the faithful, that his justification, and the express way and manner of it, should be first entered on the sacred record. So it is, <011506>Genesis 15:6, "He believed in the LORD, and it was counted unto him for righteousness." hb; ,v]jY] wæ æ, -- it was "accounted" unto him, or "imputed" unto him, for righteousness. Ej logis> qh, -- it was "counted, reckoned, imputed." And
"it was not written for his sake alone that it was imputed unto him, but for us also, unto whom it shall be imputed if we believe," <450423>Romans 4:23,24.
Wherefore, the first express declaration of the nature of justification in the Scripture affirms it to be by imputation, -- the imputation of somewhat unto righteousness; and this (is) done in that place and instance which is recorded on purpose, as the precedent and example of all those that shall be justified. As he was justified so are we, and no otherwise.
Under the New Testament there was a necessity of a more full and clear declaration of the doctrine of it; for it is among the first and most principal parts of that heavenly mystery of truth which was to be brought to light by the gospel. And, besides, there was from the first a strong and dangerous opposition made unto it; for this matter of justification, the doctrine of it, and what necessarily belongs thereunto, was that whereon the Jewish church broke off from God, refused Christ and the gospel, perishing in their sins; as is expressly declared, <450931>Romans 9:31; 10:3,4. And, in like manner, a dislike of it, an opposition unto it, ever was, and ever will be, a principle and cause of the apostasy of any professing church from Christ and the gospel that falls under the power and deceit of
216
them; as it fell out afterwards in the churches of the Galatians. But in this state the doctrine of justification was fully declared, stated, and vindicated, by the apostle Paul, in a peculiar manner. And he does it especially by affirming and proving that we have the righteousness whereby and wherewith we are justified by imputation, or, that our justification consists in the non-imputation of sin, and the imputation of righteousness.
But yet, although the first-recorded instance of justification, -- and which was so recorded that it might be an example, and represent the justification of all that should be justified unto the end of the world, -- is expressed by imputation and righteousness imputed, and the doctrine of it, in that great case wherein the eternal welfare of the church of the Jews, or their ruin, was concerned, is so expressed by the apostle; yet is it so fallen out in our days, that nothing in religion is more maligned, more reproached, more despised, than the imputation of righteousness unto us, or an imputed righteousness. "A putative righteousness, the shadow of a dream, a fancy, a mummery, an imagination," say some among us. An opinion, "foeda, execranda, pernitiosa, detestanta", says Socinus. And opposition arises unto it every day from great variety of principles; for those by whom it is opposed and rejected can by no means agree what to set up in the place of it.
However, the weight and importance of this doctrine is on all hands acknowledged, whether it be true or false. It is not a dispute about notions, terms, and speculations, wherein Christian practice is little or not at all concerned (of which nature many are needlessly contended about); but such as has an immediate influence into our whole present duty, with our eternal welfare or ruin. Those by whom this imputation of righteousness is rejected, do affirm that the faith and doctrine of it do overthrow the necessity of gospel obedience, of personal righteousness and good works, bringing in antinomianism and libertinism in life. Hereon it must, of necessity, be destructive of salvation in those who believe it, and conform their practice thereunto. And those, on the other hand, by whom it is believed, seeing they judge it impossible that any man should be justified before God any other way but by the imputation of the righteousness of Christ, do, accordingly, judge that without it none can be saved. Hence a learned man of late concludes his discourse concerning it, "Hactenus de imputatione justitiae Christi; sine qua nemo unquam aut salvtus est, aut
217
slvari queat", Justificat. Paulin. cap. 8; -- "Thus far of the imputation of the righteousness of Christ; without which no man was ever saved, nor can any so be." They do not think nor judge that all those are excluded from salvation who cannot apprehend, or do deny, the doctrine of the imputation of the righteousness of Christ, as by them declared; but they judge that they are so unto whom that righteousness is not really imputed: nor can they do otherwise, whilst they make it the foundation of all their own acceptation with God and eternal salvation. These things greatly differ. To believe the doctrine of it, or not to believe it, as thus or thus explained, is one thing; and to enjoy the thing, or not enjoy it, is another. I no way doubt but that many men do receive more grace from God than they understand or will own, and have a greater efficacy of it in them than they will believe. Men may be really saved by that grace which doctrinally they do deny; and they may be justified by the imputation of that righteousness which, in opinion, they deny to be imputed: for the faith of it is included in that general assent which they give unto the truth of the gospel, and such an adherence unto Christ may ensue thereon, as that their mistake of the way whereby they are saved by him shall not defraud them of a real interest therein. And for my part, I must say that notwithstanding all the disputes that I see and read about justification (some whereof are full of offense and scandal), I do not believe but that the authors of them (if they be not Socinians throughout, denying the whole merit and satisfaction of Christ) do really trust unto the mediation of Christ for the pardon of their sins and acceptance with God, and not unto their own works or obedience; nor will I believe the contrary, until they expressly declare it. Of the objection, on the other hand, concerning the danger of the doctrine of the imputation of the righteousness of Christ, in reference unto the necessity of holiness and works of righteousness, we must treat afterwards.
The judgment of the Reformed churches herein is known unto all, and must be confessed, unless we intend by vain cavils to increase and perpetuate contentions. Especially the church of England is in her doctrine express as unto the imputation of the righteousness of Christ, both active and passive, as it is usually distinguished. This has been of late so fully manifested out of her authentic writings, -- that is, the articles of religion, and books of homilies, and other writings publicly authorized, -- that it is
218
altogether needless to give any farther demonstration of it. Those who pretend themselves to be otherwise minded are such as I will not contend withal; for to what purpose is it to dispute with men who will deny the sun to shine, when they cannot bear the heat of its beams? Wherefore, in what I have to offer on this subject, I shall not in the least depart from the ancient doctrine of the church of England; yea, I have no design but to declare and vindicate it, as God shall enable.
There are, indeed, sundry differences among persons learned, sober, and orthodox (if that term displease not), in the way and manner of the explication of the doctrine of justification by the imputation of the righteousness of Christ, who yet all of them agree in the substance of it, -- in all those things wherein the grace of God, the honor of Christ, and the peace of the souls of men, are principally concerned. As far as it is possible for me, I shall avoid the concerning of myself at present in these differences; for unto what purpose is it to contend about them, whilst the substance of the doctrine itself is openly opposed and rejected? Why should we debate about the order and beautifying of the rooms in a house, whilst fire is set unto the whole? When that is well quenched, we may return to the consideration of the best means for the disposal and use of the several parts of it.
There are two grand parties by whom the doctrine of justification by the imputation of the righteousness of Christ is opposed, -- namely, the Papists and the Socinians; but they proceed on different principles, and unto different ends. The design of the one is to exalt their own merits; of the other, to destroy the merit of Christ. But besides these, who trade in company, we have many interlopers, who, coming in on their hand, do make bold to borrow from both as they see occasion. We shall have to do with them all in our progress; not with the persons of any, nor the way and manner of their expressing themselves, but the opinions of all of them, so far as they are opposite unto the truth: for it is that which wise men despise, and good men bewail, -- to see persons pretending unto religion and piety, to cavil at expressions, to contend about words, to endeavor the fastening of opinions on men which they own not, and thereon mutually to revile one another, publishing all to the world as some great achievement or victory. This is not the way to teach the truths of the gospel, nor to promote the edification of the church. But, in general, the importance of
219
the cause to be pleaded, the greatness of the opposition that is made unto the truth, and the high concernment of the souls of believers to be rightly instructed in it, do call for a renewed declaration and vindication of it. And what I shall attempt unto this purpose I do it under this persuasion, -- that the life and continuance of any church on the one hand, and its apostasy or ruin on the other, do depend in an eminent manner on the preservation or rejection of the truth in this article of religion; and, I shall add, as it has been professed, received, and believed in the church of England in former days.
The first thing we are to consider is the meaning of these words, to impute, and imputation; for, from a mere plain declaration hereof, it will appear that sundry things charged on a supposition of the imputation we plead for are vain and groundless, or the charge itself is so.
bçæj;, the word first used to this purpose, signifies to think, to esteem, to judge, or to refer a thing or matter unto any; to impute, or to be imputed, for good or evil. See <030718>Leviticus 7:18; 17:4, and <19A631P> salm 106:31. hqd; ;x]li wOl bçj, T; we æ, -- "And it was counted, reckoned, imputed unto him for righteousness;" to judge or esteem this or that good or evil to belong unto him, to be his. The LXX express it by logizw and logiz> omai, as do the writers of the New Testament also; and these are rendered by "reputare, imputare, acceptum ferre, tribuere, assignare, ascribere." But there is a different signification among these words: in particular, to be imputed righteous, and to have righteousness imputed, differ, as cause and effect; for that any may be reputed righteous, -- that is, be judged or esteemed so to be, -- there must be a real foundation of that reputation, or it is a mistake, and not a right judgment; as a man may be reputed to be wise who is a fool, or reputed to be rich who is a beggar. Wherefore, he that is reputed righteous must either have a righteousness of his own, or another antecedently imputed unto him, as the foundation of that reputation. Wherefore, to impute righteousness unto one that has none of his own, is not to repute him to be righteous who is indeed unrighteous; but it is to communicate a righteousness unto him, that he may rightly and justly be esteemed, judged, or reputed righteous.
"Imputare" is a word that the Latin tongue owns in the sense wherein it is used by divines.
220
"Optime de pessimis meruisti, ad quos pervenerit incorrupta rerum fides, magno authori suo imputate", Senec. ad Mart.
And Plin., lib. 18 cap. 1, in his apology for the earth, our common parent,
"Nostris eam criminibus urgemus, culpamque nostram illi imputamus".
In their sense, to impute any thing unto another is, if it be evil, to charge it on him, to burden him with it: so says Pliny, "We impute our own faults to the earth, or charge them upon it." If it be good, it is to ascribe it unto him as his own, whether originally it were so or no:
"Magno authori imputate". Vasquez, in Thom. 22, tom. 2: disp. 132,
attempts the sense of the word, but confounds it with "reputare:"
"Imputare aut reputare quidquam alicui, est idem atque inter ea quae sunt ipsius, et ad eum pertinent, connumerare et recensere".
This is "reputare" properly; "imputare" includes an act antecedent unto this accounting or esteeming a thing to belong unto any person.
But whereas that may be imputed unto us which is really our own antecedently unto that imputation, the word must needs have a double sense, as it has in the instances given out of Latin authors now mentioned. And, --
1. To impute unto us that which was really ours antecedently unto that imputation, includes two things in it: --
(1.) An acknowledgment or judgment that the thing so imputed is really and truly ours, or in us. He that imputes wisdom or learning unto any man does, in the first place, acknowledge him to be wise or learned.
(2.) A dealing with them according unto it, whether it be good or evil. So when, upon a trial, a man is acquitted because he is found righteous; first, he is judged and esteemed righteous, and then dealt with as a righteous person, -- his righteousness is imputed unto him. See this exemplified, <013033>Genesis 30:33.
221
2. To impute unto us that which is not our own antecedently unto that imputation, includes also in it two things: --
(1.) A grant or donation of the thing itself unto us, to be ours, on some just ground and foundation; for a thing must be made ours before we can justly be dealt withal according unto what is required on the account of it.
(2.) A will of dealing with us, or an actual dealing with us, according unto that which is so made ours; for in this matter whereof we treat, the most holy and righteous
God does not justify any, -- that is, absolve them from sin, pronounce them righteous, and thereon grant unto them right and title unto eternal life, -- but upon the interveniency of a true and complete righteousness, truly and completely made the righteousness of them that are to be justified in order of nature antecedently unto their justification. But these things will be yet made more clear by instances; and it is necessary they should be so.
(1.) There is an imputation unto us of that which is really our own, inherent in us, performed by us, antecedently unto that imputation, and this whether it be evil or good. The rule and nature hereof is given and expressed, <261820>Ezekiel 18:20,
"The righteousness of the righteous shall be upon him, and the wickedness of the wicked shall be upon him."
Instances we have of both sorts. First, in the imputation of sin when the person guilty of it is so judged and reckoned a sinner as to be dealt withal accordingly. This imputation Shimei deprecated, 2<101919> Samuel 19:19. He said unto the king, "Let not my Lord impute iniquity unto me," -- ^wO[; ynidoaæ yliAbv;j}yæAlaæ, the word used in the expression of the imputation of righteousness, <011506>Genesis 15:6, --
"neither do thou remember that which thy servant did perversely: for thy servant does know that I have sinned."
He was guilty, and acknowledged his guilt; but deprecates the imputation of it in such a sentence concerning him as his sin deserved. So Stephen deprecated the imputation of sin unto them that stoned him, whereof they
222
were really guilty, <440760>Acts 7:60, "Lay not this sin to their charge;" -- impute it not unto them: as, on the other side, Zechariah the son of Jehoiada, who died in the same cause and the same kind of death with Stephen, prayed that the sin of those which slew him might be charged on them, 2<142422> Chronicles 24:22. Wherefore to impute sin is to lay it unto the charge of any, and to deal with them according unto its desert.
To impute that which is good unto any, is to judge and acknowledge it so to be theirs, and thereon to deal with them in whom it is according unto its respect unto the law of God. The "righteousness of the righteous shall be upon him." So Jacob provided that his "righteousness should answer for him," <013033>Genesis 30:33. And we have an instance of it in God's dealing with men, <19A630>Psalm 106:30,31, "Then stood up Phinehas and executed judgment; and that was counted unto him for righteousness." Notwithstanding it seemed that he had not sufficient warrant for what he did, yet God, that knew his heart, and what guidance of his own Spirit he was under, approved his act as righteous, and gave him a reward testifying that approbation.
Concerning this imputation it must be observed, that whatever is our own antecedently thereunto, which is an act of God thereon, can never be imputed unto us for any thing more or less than what it is really in itself. For this imputation consists of two parts, or two things concur thereunto: -- First, A judgment of the thing to be ours, to be in us, or to belong unto us. Secondly, A will of dealing with us, or an actual dealing with us, according unto it. Wherefore, in the imputation of any thing unto us which is ours, God esteems it not to be other than it is. He does not esteem that to be a perfect righteousness which is imperfect; so to do, might argue either a mistake of the thing judged on, or perverseness in the judgment itself upon it. Wherefore, if, as some say, our own faith and obedience are imputed unto us for righteousness, seeing they are imperfect, they must be imputed unto us for an imperfect righteousness, and not for that which is perfect; for that judgment of God which is according unto truth is in this imputation. And the imputation of an imperfect righteousness unto us, esteeming it only as such, will stand us in little stead in this matter. And the acceptilation which some plead (traducing a fiction in human laws to interpret the mystery of the gospel) does not only overthrow all imputation, but the satisfaction and merit of Christ also. And it must be
223
observed, that this imputation is a mere act of justice, without any mixture of grace; as the apostle declares, <451106>Romans 11:6. For it consists of these two parts: -- First, An acknowledging and judging that to be in us which is truly so; Secondly, A will of dealing with us according unto it: both which are acts of justice.
(2.) The imputation unto us of that which is not our own antecedently unto that imputation, at least not in the same manner as it is afterwards, is various also, as unto the grounds and causes that it proceeds upon. Only it must be observed, that no imputation of this kind is to account them unto whom anything is imputed to have done the things themselves which are imputed unto them. That were not to impute, but to err in judgment, and, indeed, utterly to overthrow the whole nature of gracious imputation. But it is to make that to be ours by imputation which was not ours before, unto all ends and purposes whereunto it would have served if it had been our own without any such imputation.
It is therefore a manifest mistake of their own which some make the ground of a charge on the doctrine of imputation. For they say, "If our sins were imputed unto Christ, then must he be esteemed to have done what we have done amiss, and so be the greatest sinner that ever was;" and on the other side, "If his righteousness be imputed unto us, then are we esteemed to have done what he did, and so to stand in no need of the pardon of sin." But this is contrary unto the nature of imputation, which proceeds on no such judgment; but, on the contrary, that we ourselves have done nothing of what is imputed unto us, nor Christ any thing of what was imputed unto him.
To declare more distinctly the nature of this imputation, I shall consider the several kinds of it, or rather the several grounds whence it proceeds. For this imputation unto us of what is not our own antecedent unto that imputation, may be either, --
1. "Ex justitia;" or,
2. "Ex voluntaria sponsione;" or,
3. "Ex injuria; or,
4. "Ex gratia;"
224
-- all which shall be exemplified. I do not place them thus distinctly, as if they might not some of them concur in the same imputation, which I shall manifest that they do; but I shall refer the several kinds of imputation unto that which is the next cause of every one.
1. Things that are not our own originally, personally, inherently, may yet be imputed unto us "ex justitia," by the rule of righteousness. And this may be done upon a double relation unto those whose they are: --
(1.) Federal.
(2.) Natural.
(1.) Things done by one may he imputed unto others, "propter relationem foederalem", -- because of a covenant relation between them. So the sin of Adam was and is imputed unto all his posterity; as we shall afterward more fully declare. And the ground hereof is that we stood all in the same covenant with him, who was our head and representative therein. The corruption and depravation of nature which we derive from Adam is imputed unto us with the first kind, of imputation, -- namely, of that which is ours antecedently unto that imputation: but his actual sin is imputed unto us as that which becomes ours by that imputation; which before it was not. Hence, says Bellarmine himself, "Peccatum Adami ita posteris omnibus imputatur, ac si omnes idem peccatum patravissent", De Amiss. Grat., lib. 4 cap. 10; -- "The sin of Adam is so imputed unto all his posterity, as if they had all committed the same sin." And he gives us herein the true nature of imputation, which he fiercely disputes against in his books on justification. For the imputation of that sin unto us, as if we had committed it, which he acknowledges, includes both a transcription of that sin unto us, and a dealing with us as if we had committed it; which is the doctrine of the apostle, Romans 5.
(2.) There is an imputation of sin unto others, "ex justitia propter relationem naturalem", -- on the account of a natural relation between them and those who had actually contracted the guilt of it. But this is so only with respect unto some outward, temporary effects of it. So God speaks concerning the children of the rebellious Israelites in the wilderness, "Your children shall wander in the wilderness forty years, and bear your whoredoms," <041433>Numbers 14:33; --
225
"Your sin shall be so far imputed unto your children, because of their relation unto you, and your interest in them, as that they shall suffer for them in an afflictive condition in the wilderness."
And this was just because of the relation between them; as the same procedure of divine justice is frequently declared in other places of the Scripture. So, where there is a due foundation of it, imputation is an act of justice.
2. Imputation may justly ensue "ex voluntaria sponsione," -- when one freely and willingly undertakes to answer for another. An illustrious instance hereof we have in that passage of the apostle unto Philemon on in the behalf of Onesimus, verse 18, "If he has wronged thee, or ows thee ought" (tout~ o emj oi ejllog> ei), "impute it unto me, -- put it on my account." He supposes that Philemon on might have a double action against Onesimus.
(1.) "Injuriarum," of wrongs: Eij de> ti hJdi>khse> se? -- If he has dealt unjustly with thee, or by thee, if he has so wronged thee as to render himself obnoxious unto punishment."
(2.) "Damni", or of loss: {H ojfeil> ei? -- "If he owes thee ought, be a debtor unto thee;" which made him liable to payment or restitution.
In this state the apostle interposes himself by a voluntary sponsion, to undertake for Onesimus: "I Paul have written it with my own hand," jEgw< apj otis> w? apotisoo" -- "I Paul will answer for the whole." And this he did by the transcription of both the debts of Onesimus unto himself; for the crime was of that nature as might be taken away by compurgation, being not capital. And the imputation of them unto him was made just by his voluntary undertaking of them. "Account me," says he, "the person that has done these things; and I will make satisfaction, so that nothing be charged on Onesimus." So Judas voluntarily undertook unto Jacob for the safety of Benjamin, and obliged himself unto perpetual guilt in case of failure, <014309>Genesis 43:9,
"I will be surety for him; of my hand shalt thou require him: if I bring him not unto thee, and set him before thee,"
226
µymiY;hæAlK; Úl] ytiaf;j;w], -- "I will sin," or "be a sinner before thee always," -- be guilty, and, as we say, bear the blame. So he expresses himself again unto Joseph, chapter 44:32. It seems this is the nature and office of a surety; what he undertakes for is justly to be required at his hand, as if he had been originally and personally concerned in it. And this voluntary sponsion was one ground of the imputation of our sin unto Christ. He took on him the person of the whole church that had sinned, to answer for what they had done against God and the law. Hence that imputation was "fundamentaliter ex compacto, ex voluntaria sponsione"; -- it had its foundation in his voluntary undertaking. But, on supposition hereof, it was actually "ex justitia;" it being righteous that he should answer for it, and make good what he had so undertaken, the glory of God's righteousness and holiness being greatly concerned herein.
3. There is an imputation "ex injuria," when that is laid unto the charge of any whereof he is not guilty: so Bathsheba says unto David, "It shall come to pass that when my Lord the king shall sleep with his fathers, that I and my son Solomon shall be µyaiFj; æ," (sinners), 1<110121> Kings 1:21; -- "shall be dealt with as offenders, as guilty persons; have sin imputed unto us, on one pretense or other, unto our destruction. We shall be sinners, -- be esteemed so, and be dealt withal accordingly." And we may see that, in the phrase of the Scripture, the denomination of sinners follows the imputation as well as the inhesion of sin; which will give light unto that place of the apostle, "He was made sin for us," 2<470521> Corinthians 5:21. This kind of imputation has no place in the judgment of God. It is far from him that the righteous should be as the wicked.
4. There is an imputation "ex mera gratia," of mere grace and favor. And this is, when that which antecedently unto this imputation was no way ours, not inherent in us, not performed by us, which we had no right nor title unto, is granted unto us, made ours, so as that we are judged of and dealt with according unto it. This is that imputation, in both branches of it, -- negative in the non-imputation of sin, and positive in the imputation of righteousness, -- which the apostle so vehemently pleads for, and so frequently asserts, Romans 4; for he both affirms the thing itself, and declares that it is of mere grace, without respect unto any thing within ourselves. And if this kind of imputation cannot be fully exemplified in any other instance but this alone whereof we treat, it is because the
227
foundation of it, in the mediation of Christ, is singular, and that which there is nothing to parallel in any other case among men.
From what has been discoursed concerning the nature and grounds of imputation, sundry things are made evident, which contribute much light unto the truth which we plead for, at least unto the right understanding and stating of the matter under debate. As, --
1. The difference is plain between the imputation of any works of our own unto us, and the imputation of the righteousness of faith without works. For the imputation of works unto us, be they what they will, be it faith itself as a work of obedience in us, is the imputation of that which was ours before such imputation; but the imputation of the righteousness of faith, or the righteousness of God which is by faith, is the imputation of that which is made ours by virtue of that imputation. And these two imputations differ in their whole kind. The one is a judging of that to be in us which indeed is so, and is ours before that judgment be passed concerning it; the other is a communication of that unto us which before was not ours. And no man can make sense of the apostle's discourse, -- that is, he cannot understand any thing of it, -- if he acknowledge not that the righteousness he treats of is made ours by imputation, and was not ours antecedently thereunto.
2. The imputation of works, of what sort soever they be, of faith itself as a work, and all the obedience of faith, is "ex justitia," and not "ex gratia," of right, and not of grace. However the bestowing of faith on us, and the working of obedience in us, may be of grace, yet the imputation of them unto us, as in us, and as ours, is an act of justice; for this imputation, as was showed, is nothing but a judgment that such and such things are in us, or are ours, which truly and really are so, with a treating of us according unto them. This is an act of justice, as it appears in the description given of that imputation; but the imputation of righteousness, mentioned by the apostle, is as unto us "ex mera gratia", of mere grace, as he fully declares, -- dwrean< th|~ ca>riti autj ou~. And, moreover, he declares that these two sorts of imputation are inconsistent and not capable of any composition, so that any thing should be partly of the one, and partly of the other, <450906>Romans 9:6, "If by grace, then it is no more of works; otherwise grace is no more grace: but if it be of works, then it is no more grace; otherwise
228
work is no more work." For instance, if faith itself as a work of ours be imputed unto us, it being ours antecedently unto that imputation, it is but an acknowledgment of it to be in us and ours, with an ascription of it unto us for what it is; for the ascription of any thing unto us for what it is not, is not imputation, but mistake. But this is an imputation "ex justitia," of works; and so that which is of mere grace can have no place, by the apostle's rule. So the imputation unto us of what is in us is exclusive of grace, in the apostle's sense. And on the other hand, if the righteousness of Christ be imputed unto us, it must be "ex mera gratia," of mere grace; for that is imputed unto us which was not ours antecedently unto that imputation, and so is communicated unto us thereby. And here is no place for works, nor for any pretense of them. In the one way, the foundation of imputation is in ourselves; in the other, it is in another; which are irreconcilable.
3. Herein both these kinds of imputation do agree, -- namely, in that whatever is imputed unto us, it is imputed for what it is, and not for what it is not. If it be a perfect righteousness that is imputed unto us, so it is esteemed and judged to be; and accordingly are we to be dealt withal, even as those who have a perfect righteousness; and if that which is imputed as righteousness unto us be imperfect, or imperfectly so, then as such must it be judged when it is imputed; and we must be dealt withal as those which have such an imperfect righteousness, and no otherwise. And therefore, whereas our inherent righteousness is imperfect (they are to be pitied or despised, not to be contended withal, that are otherwise minded), if that be imputed unto us, we cannot be accepted on the account thereof as perfectly righteous, without an error in judgment.
4. Hence the true nature of that imputation which we plead for (which so many cannot or will not understand) is manifest, and that both negatively and positively; for, --
(1.) Negatively. First, It is not a judging or esteeming of them to be righteous who truly and really are not so. Such a judgment is not reducible unto any of the grounds of imputation before mentioned. It has the nature of that which is "ex injuria," or a false charge, only it differs materially from it; for that respects evil, this that which is good. And therefore the glamors of the Papists and others are mere effects of ignorance or malice,
229
wherein they cry out "ad ravim," (till they are hoarse, ) that we affirm God to esteem them to be righteous who are wicked, sinful, and polluted. But this falls heavily on them who maintain that we are justified before God by our own inherent righteousness: for then a man is judged righteous who indeed is not so; for he who is not perfectly righteous cannot be righteous in the sight of God unto justification. Secondly, It is not a naked pronunciation or declaration of any one to be righteous, without a just and sufficient foundation for the judgment of God declared therein. God declares no man to be righteous but him who is so; the whole question being how he comes so to be. Thirdly, It is not the transmission or transfusion of the righteousness of another into them that are to be justified, that they should become perfectly and inherently righteous thereby; for it is impossible that the righteousness of one should be transfused into another, to become his subjectively and inherently: but it is a great mistake, on the other hand, to say that therefore the righteousness of one can no way be made the righteousness of another; which is to deny all imputation.
Wherefore, --
(2.) Positively. This imputation is an act of God "ex mera gratia," of his mere love and grace; whereby, on the consideration of the mediation of Christ, he makes an effectual grant and donation of a true, real, perfect righteousness, even that of Christ himself unto all that do believe; and accounting it as theirs, on his own gracious act, both absolves them from sin and grants them right and title unto eternal life. Hence, --
5. In this imputation, the thing itself is first imputed unto us, and not any of the effects of it, but they are made ours by virtue of that imputation. To say that the righteousness of Christ, -- that is, his obedience and sufferings, -- are imputed unto us only as unto their effects, is to say that we have the benefit of them, and no more; but imputation itself is denied. So say the Socinians; but they know well enough, and ingenuously grant, that they overthrow all true, real imputation thereby.
"Nec enim ut per Christi justitiam justificemur, opus est ut illius justitia, nostra fiat justitia; sed sufficit ut Christi justitia sit causa nostrae justificationis; et hactenus possumus tibi concedere, Christi justitiam esse nostram justitiam, quatenus nostrum in bonum
230
justitiamque redundat; verum tu proprie nostram, id est, nobis attributam ascriptamque intelligis",
says Schlichtingius, Disp. pro Socin. ad Meisner. p. 250. And it is not pleasing to see some among ourselves with so great confidence take up the sense and words of these men in their disputations against the Protestant doctrine in this cause; that is, the doctrine of the church of England, .
That the righteousness of Christ is imputed unto us as unto its effects, has this sound sense in it, -- namely, that the effects of it are made ours by reason of that imputation. It is so imputed, so reckoned unto us of God, as that he really communicates all the effects of it unto us. But to say the righteousness of Christ is not imputed unto us, only its effects are so, is really to overthrow all imputation; for (as we shall see) the effects of the righteousness of Christ cannot be said properly to be imputed unto us; and if his righteousness itself be not so, imputation has no place herein, nor can it be understood why the apostle should so frequently assert it as he does, Romans 4. And therefore the Socinians, who expressly oppose the imputation of the righteousness of Christ, and plead for a participation of its effects or benefits only, do wisely deny any such kind of righteousness of Christ, -- namely, of satisfaction and merit (or that the righteousness of Christ, as wrought by him, was either satisfactory or meritorious), -- as alone may be imputed unto us. For it will readily be granted, that what alone they allow the righteousness of Christ to consist in cannot be imputed unto us, whatever benefit we may have by it. But I do not understand how those who grant the righteousness of Christ to consist principally in his satisfaction for us, or in our stead, can conceive of an imputation of the effects thereof unto us, without an imputation of the thing itself; seeing it is for that, as made ours, that we partake of the benefits of it. But, from the description of imputation and the instances of it, it appears that there can be no imputation of any thing unless the thing itself be imputed; nor any participation of the effects of any thing but what is grounded on the imputation of the thing itself. Wherefore, in our particular case, no imputation of the righteousness of Christ is allowed, unless we grant itself to be imputed; nor can we have any participation of the effects of it but on the supposition and foundation of that imputation. The impertinent cavils that some of late have collected from the Papists and Socinians, -- that if it be so, then are we as righteous as Christ
231
himself, that we have redeemed the world and satisfied for the sins of others, that the pardon of sin is impossible and personal righteousness needless, -- shall afterward be spoken unto, so far as they deserve.
All that we aim to demonstrate is, only, that either the righteousness of Christ itself is imputed unto us, or there is no imputation in the matter of our justification; which, whether there be or no, is another question, afterward to be spoken unto. For, as was said, the effects of the righteousness of Christ cannot be said properly to be imputed unto us. For instance, pardon of sin is a great effect of the righteousness of Christ. Our sins are pardoned on the account thereof. God for Christ's sake, forgives us all our sins. But the pardon of sin cannot be said to be imputed unto us, nor is so. Adoption, justification, peace with God, all grace and glory, are effects of the righteousness of Christ; but that these things are not imputed unto us, nor can be so, is evident from their nature. But we are made partakers of them all upon the account of the imputation of the righteousness of Christ unto us, and no otherwise.
Thus much may suffice to be spoken of the nature of imputation of the righteousness of Christ; the grounds, reasons, and causes whereof, we shall in the next place inquire into. And I doubt not but we shall find, in our inquiry, that it is no such figment as some, ignorant of these things, do imagine; but, on the contrary, an important truth immixed with the most fundamental principles of the mystery of the gospel, and inseparable from the grace of God in Christ Jesus.
232
CHAPTER 8
IMPUTATION OF THE SINS OF THE CHURCH UNTO CHRIST -- GROUNDS OF IT -- THE NATURE OF HIS SURETISHIP -- CAUSES
OF THE NEW COVENANT -- CHRIST AND THE CHURCH ONE MYSTICAL PERSON -- CONSEQUENTS THEREOF
Those who believe the imputation of the righteousness of Christ unto believers, for the justification of life, do also unanimously profess that the sins of all believers were imputed unto Christ. And this they do on many testimonies of the Scripture directly witnessing thereunto; some whereof shall be pleaded and vindicated afterwards. At present we are only on the consideration of the general notion of these things, and the declaration of the nature of what shall be proved afterwards. And, in the first place, we shall inquire into the foundation of this dispensation of God, and the equity of it, or the grounds whereinto it is resolved; without an understanding whereof the thing itself cannot be well apprehended.
The principal foundation hereof is, -- that Christ and the church, in this design, were one mystical person; which state they do actually coalesce into, through the uniting efficacy of the Holy Spirit. He is the head, and believers are the members of that one person, as the apostle declares, 1<461212> Corinthians 12:12,13. Hence, as what he did is imputed unto them, as if done by them; so what they deserved on the account of sin was charged upon him. So is it expressed by a learned prelate, "Nostram causam sustinebat, qui nostram sibi carnem aduniverat, et ita nobis arctissimo vinculo conjunctus, et enJ wqei
"Quit mirum si in nostra persona constitutus, nostram carnem indutus", etc., Montacut. Origin. Ecclesiast.
The ancients speak to the same purpose. Leo. Serm. 17:
"Ideo se humanae imfirmitati virtus divina conseruit, ut dum Deus sua facit esse quae nostra sunt, nostra faceret esse quae sua sunt";
and also Serm. 16
233
"Caput nostrum Dominus Jesus Christus omnia in se corporis sui membra transformans, quod olim in psalmo eructaverit, id in supplicio crucis sub redemptorum suorum voce clamavit".
And so speaks Augustine to the same purpose, Epist. 120, ad Honoratum,
"Audimus vocem corporis ex ore capitis. Ecclesia in illo patiebatur, quando pro ecclesia patiebatur", etc.; --
"We hear the voice of the body from the mouth of the head. The church suffered in him when he suffered for the church; as he suffers in the church when the church suffers for him. For as we have heard the voice of the church in Christ suffering, `My God, my God, why hast thou forsaken me? look upon me;' so we have heard the voice of Christ in the church suffering, `Saul, Saul, why persecutes thou me?'" But we may yet look a little backwards and farther into the sense of the ancient church herein.
"Christus," says Irenaeus, "omnes gentes exinde ab Adam dispersas, et generationem hominum in semet ipso recapitulatus est; unde a Paulo typus futuri dictus est ipse Adam", lib. 3 cap. 33.
And again,
"Recapitulans universum hominum enus in se ab initio usque ad finem, recapitulatus est et mortem ejus".
In this of recapitulation, there is no doubt but he had respect unto the anj akefalaiw> siv, mentioned <490110>Ephesians 1:10; and it may be this was that which Origin intended enigmatically, by saying, "The soul of the first Adam was the soul of Christ, it is charged on him". And Cyprian, Epist. 62, on bearing about the administration of the sacrament of the eucharist, "Nos omnes portabat Christus; qui et peccata nostra portabet"; -- "He bare us", or suffered in our person, "when he bare our sins." Whence Athanasius affirms of the voice he used on the cross, Oukj aujtov< oJ Ku>riov? ajlla< hJmei~v ejn ejkei>nw| pa>scontev h+men? -- "We suffered in him." Eusebius speaks many things to this purpose, Demonstrate. Evangeli. lib. 10 cap. 1. Expounding those words of the psalmist, "Heal my soul, for" (or, as he would read them, if) "I have sinned against thee," and applying them unto our Savior in his sufferings, he says thus, jEpeida av koinopoiei~ eijv eJautoav? --
234
"Because he took of our sins to himself;" communicated our sins to himself, making them his own: for so he adds, {Oti taterav amJ arti>av exj oikeioum> enov? -- "Making our sins his own." And because in his following words he fully expresses what I design to prove, I shall transcribe them at large: Pwv~ de< ta av amJ arti>av ejxoikeiou~tai; kai< pwv~ feR> ein leg> etai tav< anj omia> v hmJ wn~ , h[ kaq J oJ swm~ a autj ou~ ei+nai lego>meqa; kata< ton< apj os> tolon fhs> anta, uJmei~v ejste< sw~ma Cristou~, kai< me>lh ejk me>rouv? kai< kaq oj { pas> contov enJ ov< mel> ouv, sompa>scei pan> ta ta< mel> h, ou[tw tw~n pollw~n melw~n pascon> twn kai< amJ artanon> twn, kai< autj ov< kata< touv< thv~ sumpaqei>av lo>gouv, ejpeidh>per eudo>khse Qeou~ Lo>gov w[n, morfhn< doul> ou lazein~ , kai< tw|~ koinw|~ pan> twn hmJ wn~ skhnwm> ati sunafqhn~ ai? touv< twn~ pascon> twn melwn~ pon> ouv eivj eaJ uton< ajnalamban> ei, kai< tav< hJmeter> av nom> ouv iJdiopoieit~ ai, kai< pan> twn hJmw~n upJ eralgei~ kai< upJ erponei~ kata< touav no>mouv? ouj mon> on de< taut~ a pra>zav oJ JAmnov< tou~ Qeou,~ ajlla< kai< uJper< hJmwn~ kolasqeiv< kai< timwria> n uJposcw>n, h[n autj oqouv e[neken peplhmmelhme>nwn, hmJ in~ ait] iov thv~ twn~ amJ arthmat> wn afj es> ewv kates> th, at] e ton< upJ er< hmJ wn~ anj adexam> enov qanat> on, ma>stiga>v te kai< u{zreiv kai< ajtimia> v hmJ in~ ejpofeilome>nav eijv aujto hn katar> an ejf j eJauton< elj kus> av, gevom< enov upJ er< hmJ wn~ katar> a? kai< ti> gayucov; dio> fhsin ejx hJmete>rou prosw>pou to< lo>gion--ws[ te eijkot> wv evJ w~n eaJ uto era paq> h idiopoioum> enov> fhsin, egj w< eip+ a, Ku>rie ejle>hjso>n me, iaj s> ai thn< Yuchn> mou, ot[ i hm[ arton> soi.
I have transcribed this passage at large because, as I said, what I intend to prove in the present discourse is declared fully therein. Thus, therefore, he speaks: "How, then, did he make our sins to be his own, and how did he bear our iniquities? Is it not from thence, that we are said to be his body? as the apostle speaks, `You are the body of Christ, and members, for your part, or of one another.' And as when one member suffers, all the members do suffer; so the many members sinning and suffering, he, according unto the laws of sympathy in the same body (seeing that, being the Word of God, he would take the form of a servant, and be joined unto the common habitation of us all in the same nature), took the sorrows or labors of the suffering members on him, and made all their infirmities his own; and,
235
according to the laws of humanity (in the same body), bare our sorrow and labor for us. And the Lamb of God did not only these things for us but he underwent torments and was punished for us; that which he was no ways exposed unto for himself, but we were so by the multitude of our sins: and thereby he became the cause of the pardon of our sins, -- namely, because he underwent death, stripes, reproaches, translating the thing which we had deserved unto himself, -- and was made a curse for us, taking unto himself the curse that was due to us; for what was he but (a substitute for us) a price of redemption for our souls? In our person, therefore, the oracle speaks, -- whilst freely uniting himself unto us, and us unto himself, and making our (sins or passions his own), `I have said, Lord, be merciful unto me; heal my soul, for I have sinned against thee.'"
That our sins were transferred unto Christ and made his, that thereon he underwent the punishment that was due unto us for them, and that the ground hereof, whereinto its equity is resolved, is the union between him and us, is fully declared in this discourse. So says the learned and pathetical author of the Homilies on Matthew 5, in the works of Chrysostom, hom. 54, which is the last of them,
"In carne sua omnem carnem suscepit, crucifixus, omnem carnem crucifixit in se."
He speaks of the church. So they speak often, others of them, that "he bare us," that "he took us with him on the cross," that "we were all crucified in him;" as Prosper, "He is not saved by the cross of Christ who is not crucified in Christ," Resp. ad cap., Galatians cap. 9.
This, then, I say, is the foundation of the imputation of the sins of the church unto Christ, -- namely, that he and it are one person; the grounds whereof we must inquire into.
But hereon sundry discourses do ensue, and various inquiries are made, -- What a person is? In what sense, and in how many senses, that word may be used? What is the true notion of it? What is a natural person? What a legal, civil, or political person? In the explication whereof some have fallen mistakes. And if we should enter into this field, we need not fear matter enough of debate and altercation. But I must needs say, that these things belong not unto our present occasion; nor is the union of Christ and the
236
church illustrated, but obscured by them. For Christ and believers are neither one natural person, nor a legal or political person, nor any such person as the laws, customs, or usages of men do know or allow of. They are one mystical person; whereof although there may be some imperfect resemblances found in natural or political unions, yet the union from whence that denomination is taken between him and us is of that nature, and arises from such reasons and causes, as no personal union among men (or the union of many persons) has any concernment in. And therefore, as to the representation of it unto our weak understandings, unable to comprehend the depth of heavenly mysteries, it is compared unto unions of divers kinds and natures. So is it represented by that of man and wife; not as unto those mutual affections which give them only a moral union, but from the extraction of the first woman from the flesh and bone of the first man, and the institution of God for the individual society of life thereon. This the apostle at large declares, <490525>Ephesians 5:25-32: whence he concludes, that from the union thus represented, "We are members of his body, of his flesh, and of his bones," verse 30; or have such a relation unto him as Eve had to Adam, when she was made of his flesh and bone, and so was one flesh with him. So, also, it is compared unto the union of the head and members of the same natural body, 1<461212> Corinthians 12:12; and unto a political union also, between a ruling or political head and its political members; but never exclusively unto the union of a natural head and its members comprised in the same expression, <490415>Ephesians 4:15; <510219>Colossians 2:19. And so also unto sundry things in nature, as a vine and its branches, <431501>John 15:1,2. And it is declared by the relation that was between Adam and his posterity, by God's institution and the law of creation, <450512>Romans 5:12, etc. And the Holy Ghost, by representing the union that is between Christ and believers by such a variety of resemblances, in things agreeing only in the common or general notion of union, on various grounds, does sufficiently manifest that it is not of, nor can be reduced unto, any one kind of them. And this will yet be made more evident by the consideration of the causes of it, and the grounds whereinto it is resolved. But whereas it would require much time and diligence to handle them at large, which the mention of them here, being occasional, will not admit, I shall only briefly refer unto the heads of them: --
237
1. The first spring or cause of this union, and of all the other causes of it, lies in that eternal compact that was between the Father and the Son concerning the recovery and salvation of fallen mankind. Herein, among other things, as the effects thereof, the assumption of our nature (the foundation of this union) was designed. The nature and terms of this compact, counsel, and agreement, I have declared elsewhere; and therefore must not here again insist upon it. But the relation between Christ and the church, proceeding from hence, and so being an effect of infinite wisdom, in the counsel of the Father and Son, to be made effectual by the Holy Spirit, must be distinguished from all other unions or relations whatever.
2. The Lord Christ, as unto the nature which he was to assume, was hereon predestinated unto grace and glory. He was proegnwsme>nov, -- "foreordained," predestinated, "before the foundation of the world," 1<600120> Peter 1:20; that is, he was so, as unto his office, so unto all the grace and glory required thereunto, and consequent thereon. All the grace and glory of the human nature of Christ was an effect of free divine preordination. God chose it from all eternity unto a participation of all which it received in time. Neither can any other cause of the glorious exaltation of that portion of our nature be assigned.
3. This grace and glory whereunto he was preordained was twofold: --
(1.) That which was peculiar unto himself;
(2.) That which was to be communicated, by and through him, unto the church.
(1.) Of the first sort was the ca>riv eJnw>sewv, -- the grace of personal union; that single effect of divine wisdom (whereof there is no shadow nor resemblance in any other works of God, either of creation, providence, or grace), which his nature was filled withal: "Full of grace and truth." And all his personal glory, power, authority, and majesty as mediator, in his exaltation at the right hand of God, which is expressive of them all, do belong hereunto. These things were peculiar unto him, and all of them effects of his eternal predestination. But, --
(2.) He was not thus predestinated absolutely, but also with respect unto that grace and glory which in him and by him was to be communicated unto the church And he was so, --
238
[1.] As the pattern and exemplary cause of our predestination; for we are "predestinated to be conformed unto the image of the Son of God, that he might be the first born among many brethren," <450829>Romans 8:29. Hence he shall even "change our vile body, that it may be fashioned like unto his glorious body," <500321>Philippians 3:21; that when he appears we may be every way like him, 1<620302> John 3:2.
[2.] As the means and cause of communicating all grace and glory unto us; for we are "chosen in him before the foundation of the world, that we should be holy, and predestinated unto the adoption of children by him," <490103>Ephesians 1:3-5. He was designed as the only procuring cause of all spiritual blessings in heavenly things unto those who are chosen in him. Wherefore, --
[3.] He was thus foreordained as the head of the church; it being the design of God to gather all things into a head in him, <490110>Ephesians 1:10.
[4.] All the elect of God were, in his eternal purpose and design, and in the everlasting covenant between the Father and the Son, committed unto him, to be delivered from sin, the law, and death, and to be brought into the enjoyment of God: "Thine they were, and thou gavest them me," <431706>John 17:6. Hence was that love of his unto them wherewith he loved them, and gave himself for them, antecedently unto any good or love in them, <490525>Ephesians 5:25,26; <480220>Galatians 2:20; <660105>Revelation 1:5,6.
[5.] In the prosecution of this design of God, and in the accomplishment of the everlasting covenant, in the fullness of time he took upon him our nature, or took it into personal subsistence with himself. The especial relation that ensued hereon between him and the elect children the apostle declares at large, <580210>Hebrews 2:10-17; and I refer the reader unto our exposition of that place.
[6.] On these foundations he undertook to be the surety of the new covenant, <580722>Hebrews 7:22, "Jesus was made a surety of a better testament." This alone, of all the fundamental considerations of the imputation of our sins unto Christ, I shall insist upon, on purpose to obviate or remove some mistakes about the nature of his suretiship, and the respect of it unto the covenant whereof he was the surety. And I shall borrow what I shall offer hereon from our exposition of this passage of the
239
apostle in the seventh chapter of this epistle, not yet published, with very little variation from what I have discoursed on that occasion, without the least respect unto, or prospect of, any treating on our present subject.
The word "enguos" is nowhere found in the Scripture but in this place only; but the advantage which some would make from thence, namely, that it being but one place wherein the Lord, Christ is called a surety, it is not of much force, or much to be insisted on, -- is both unreasonable and absurd; for, --
1st. This one place is of divine revelation; and therefore is of the same authority with twenty testimonies unto the same purpose. One divine testimony makes our faith no less necessary, nor does one less secure it from being deceived than a hundred.
2dly. The signification of the word is known from the use of it, and what it signifies among men; so that no question can be made of its sense and importance, though it be but once used: and this on any occasion removes the difficulty and danger, tw~n a[pax legomen> wn.
3dly. The thing itself intended is so fully declared by the apostle in this place, and so plentifully taught in other places of the Scripture, as that the single use of this word may add light, but can be no prejudice unto it.
Something may be spoken unto the signification of the word e]gguov, which will give light into the thing intended by it. Gua> lon is "vola manus", -- the "palm of the hand;" thence is e]gguov, or eivj to< gua> lon, -- to "deliver into the hand." Ej gguhthv> is of the same signification. Hence being a surety is interpreted by striking the hand, <200601>Proverbs 6:1, "My son, if thou be surety for thy friend, if thou hast stricken thy hand with a stranger." So it answers the Hebrew br[æ ;, which the LXX render egj guaw> , <200601>Proverbs 6:1; 17:18; 20:16; and by dieggua>w, <140503>Nehemiah 5:3. bræ[; originally signifies to mingle, or a mixture of any things or persons; and thence, from the conjunction and mixture is between a surety and him for whom he is a surety, whereby they coalesce into one person, as unto the ends of that suretiship, it is used for a surety, or to give surety. And he that was or did bræ[;, a surety, or become a surety, was to answer for him for whom he was so, whatsoever befell him. So is it described, <014309>Genesis 43:9, in the words of Judas unto his father Jacob, concerning Benjamin,
240
WNb;r][,a, ykinOa;, -- "I will be surety for him; of my hand shalt thou require him." In undertaking to be surety for him, as unto his safety and preservation, he engages himself to answer for all that should befall him; for so he adds, "If I bring him not unto thee, and set him before thee, let me be guilty forever." And on this ground he entreats Joseph that he might be a servant and a bondman in his stead, that he might go free and return unto his father, <014432>Genesis 44:32,33. This is required unto such a surety, that he undergo and answer all that he for whom he is a surety is liable unto, whether in things criminal or civil, so far as the suretiship does extend. A surety is an undertaker for another, or others, who thereon is justly and legally to answer what is due to them, or from them; nor is the word otherwise used. See Job<181703> 17:3; <200601>Proverbs 6:1; <201115>11:15; <201718>17:18; <202016>20:16; <202713>27:13. So Paul became a surety unto Philemon on for Onesimus, verse 18. J Ej ggu>h is "sponsio, expromissio, fidejussio," -- an undertaking or giving security for any thing or person unto another, whereon an agreement did ensue. This, in some cases, was by pledges, or an earnest, <233608>Isaiah 36:8, an; br,[t; h] i, -- "Give surety, pledges, hostages," for the true performance of conditions. Hence is ^wbO r;[e, arj rj Jazwn> , "a pledge," or "earnest," <490114>Ephesians 1:14. Wherefore eg] guov is "sponsor, fidejussor, praes," -- one that voluntarily takes on himself the cause or condition of another, to answer, or undergo, or pay what he is liable unto, or to see it done; whereon he becomes justly and legally obnoxious unto performance. In this sense is the word here used by the apostle; for it has no other.
In our present inquiry into the nature of this suretiship of Christ, the whole will be resolved into this one question, -- namely, whether the Lord Christ was made a surety only on the part of God unto us, to assure us that the promise of the covenant on his part should be accomplished; or also and principally an undertaker on our part, for the performance of what is required; if not of us, yet with respect unto us, that the promise may be accomplished? The first of these is vehemently asserted by the Socinians, who are followed by Grotius and Hammond in their annotations on this place.
The words of Schlichtingius are:
241
"Sponsor foederis appellatur Jesus, quod nomine Dei nobis, spoponderit, id est fidem fecerit, Deum foederis promissiones servaturum. Non vero quasi pro nobis spoponderit Deo, nostrurumve debitorum solutionem in se receperit. Nec enim nos misimus Christum sed Deus, cujus nomine Christus ad nos venit, foedus nobiscum panxit, ejusque promissiones ratas fore spopondit et in se recepti; ideoque nec sponsor simpliciter, sed foederis sponsor nominatur; spopondit autem Christus pro foederis divini veritate, non tantum quatenus id firmum ratumque fore verbis perpetuo testatus est; sed etiam quatenus muneris sui fidem, maximis rerum ipsarum comprobavit documentis, cum perfecta vitae innocentia et sanctitte, cum divinis plane quae patravit, operibus; cum mortis adeo truculentae, quam pro doctrinae suae veritate subiit, perpessione".
After which he subjoins a long discourse about the evidences which we have of the veracity of Christ. And herein we have a brief account of their whole opinion concerning the mediation of Christ. The words of Grotius are, "Spopondit Christus; id est, nos certos promissi fecit non solis verbis sed perpetua vitae sanctitate morte ob id tolerate et miraculis plurimis"; -- which are an abridgment of the discourse of Schlichtingius. To the same purpose Dr. Hammond expounds it, that he was a sponsor or surety for God unto the confirmation of the promises of the covenant.
On the other hand, the generality of expositors, ancient and modern, of the Roman and Protestant churches, on the place, affirm that the Lord Christ, as the surety of the covenant, was properly a surety or undertaker unto God for us, and not a surety and undertaker unto us for God. And because this is a matter of great importance, wherein the faith and consolation of the church is highly concerned, I shall insist a little upon it.
And, first, We may consider the argument that is produced to prove that Christ was only a surety for God unto us. Now, this is taken neither from the name nor nature of the office or work of surety, nor from the nature of the covenant whereof he was a surety, nor of the office wherein he was so. But the sole argument insisted on is, that we do not give Christ as a surety of the covenant unto God, but he gives him unto us; and therefore he is a
242
surety for God and the accomplishment of his promises, and not for us, to pay our debts, or to answer what is required of us.
But there is no force in this argument; for it belongs not unto the nature of a surety by whom he is or may be designed unto his office and work therein. His own voluntary susception of the office and work is all that is required, however he may be designed or induced to undertake it. He who, of his own accord, does voluntarily undertake for another, on what grounds, reasons, or considerations soever he does so, is his surety. And this the Lord Christ did in the behalf of the church: for when it was said, "Sacrifice, and burnt-offering, and whole burnt-offerings for sin, God would not have," or accept as sufficient to make the atonement that he required, so as that the covenant might be established and made effectual unto us; then said he, "Lo, I come to do thy will, O God," <581005>Hebrews 10:5, 7. He willingly and voluntarily, out of his own abundant goodness and love, took upon him to make atonement for us; wherein he was our surety. And accordingly, this undertaking is ascribed unto that love which he exercised herein, <480220>Galatians 2:20; 1<620316> John 3:16; <660105>Revelation 1:5. And there was this in it, moreover, that he took upon him our nature or the seed of Abraham; wherein he was our surety. So that although we neither did nor could appoint him so to be, yet he took from us that wherein and whereby he was so; Which is as much as if we had designed him unto his work, as to the true reason of his being our surety. Wherefore, notwithstanding those antecedent transactions that were between the Father and him in this matter, it was the voluntary engagement of himself to be our surety, and his taking our nature upon him for that end, which was the formal reason of his being instated in that office.
It is indeed weak, and contrary unto all common experience, that none can be a surety for others unless those others design him and appoint him so to be. The principal instances of suretiship in the world have been by the voluntary undertaking of such as were no way procured so to do by them for whom they undertook. And in such undertakings, he unto whom it is made is no less considered than they for whom it is made: as when Judas, on his own account, became a surety for Benjamin, he had as much respect unto the satisfaction of his father as the safety of his brother. And so the
243
Lord Christ, in his undertaking to be a surety for us, had respect unto the glory of God before our safety.
Secondly, We may consider the arguments whence it is evident that he neither was nor could be a surety unto us for God, but was so for us unto God. For, --
1. E} gguov or ejgguhthv> , "a surety," is one that undertakes for another wherein he is defective, really or in reputation. Whatever that undertaking be, whether in words of promise or in depositing of real security in the hands of an arbitrator, or by any other personal engagement of life and body, it respects the defeat of the person for whom any one becomes a surety. Such a one is "sponsor," or "fidejussor," in all good authors and common use of speech. And if any one be of absolute credit himself, and of a reputation every way unquestionable, there is no need of a surety, unless in case of mortality. The words of a surety in the behalf of another whose ability or reputation is dubious, are, "Ad me recipio, faciet, aut faciam". And when e]gguov is taken adjectively, as sometimes, it signifies "satisfationibus obnoxius", -- liable to payments for others that are non-solvent.
2. God can, therefore, have no surety properly, because there can be no imagination of any defect on his part. There may be, indeed a question whether any word or promise be a word or promise of God. To assure us hereof, it is not the work of a surety, but only any one or any means that may give evidence that so it is, -- that is, of a witness. But upon a supposition that what is proposed is his word or promise, there can be no imagination or fear of any defect on his part, so as that there should be any need of a surety for the performance of it. He does therefore make use of witnesses to confirm his word, -- that is, to testify that such promises he has made, and so he will do: so the Lord Christ was his witness. <234310>Isaiah 43:10, "Ye are my witnesses, saith the LORD, and my servant whom I have chosen;" but they were not all his sureties. So he affirms that "he came into the world to bear witness unto the truth," <431837>John 18:37, -- that is, the truth of the promises of God; for he was the minister of the circumcision for the truth of the promises of God unto the fathers, <451508>Romans 15:8: but a surety for God, properly so called, he was not, nor could be. The distance and difference is wide enough between a witness
244
and a surety; for a surety must be of more ability, or more credit and reputation, than he or those for whom he is a surety, or there is no need of his suretiship; or, at least, he must add unto their credit, and make it better than without him. This none can be for God, no, not the Lord Christ himself, who, in his whole work, was the servant of the Father. And the apostle does not use this word in a general, improper sense, for any one that by any means gives assurance of any other thing, for so he had ascribed nothing peculiar unto Christ; for in such a sense all the prophets and apostles were sureties for God, and many of them confirmed the truth of his word and promises with the laying down of their lives; but such a surety he intends as undertakes to do that for others which they cannot do for themselves, or at least are not reputed to be able to do what is required of them.
3. The apostle had before at large declared who and what was God's surety in this matter of the covenant, and how impossible it was that he should have any other. And this was himself alone, interposing himself by his oath; for in this cause, "because he could swear by no greater, he swear by himself," <580613>Hebrews 6:13,14. Wherefore, if God would give any other surety besides himself, it must be one greater than he. This being every way impossible, he swears by himself only. Many ways he may and does use for the declaring and testifying of his truth unto us, that we may know and believe it to be his word; and so the Lord Christ in his ministry was the principal witness of the truth of God. But other surety than himself he can have none. And therefore, --
4. When he would have us in this matter not only come unto the full assurance of faith concerning his promises, but also to have strong consolation therein, he resolves it wholly into the immutability of his counsel, s declared by his promise and oath, chapter 6:18,19: so that neither is God capable of having any surety, properly so called; neither do we stand in need of any on his part for the confirmation of our faith in the highest degree.
5. We, on all accounts, stand in need of a surety for us, or on our behalf. Neither, without the interposition of such a surety, could any covenant between God and us be firm and stable, or an everlasting covenant, ordered in all things, and sure. In the first covenant made with Adam there was no
245
surety, but God and men were the immediate covenantors; and although we were then in a state and condition able to perform and answer all the terms of the covenant, yet was it broken and disannulled. If this came to pass by the failure of the promise of God, it was necessary that on the making of a new covenant he should have a surety to undertake for him, that the covenant might be stable and everlasting; but this is false and blasphemous to imagine. It was man alone who failed and broke that covenant: wherefore it was necessary, that upon the making of the new covenant, and that with a design and purpose that it should never be disannulled, as the former was, we should have a surety and undertaker for us; for if that first covenant was not firm and stable, because there was no surety to undertake for us, notwithstanding all that ability which we had to answer the terms of it, how much less can any other be so, now (that) our natures are become depraved and sinful! Wherefore we alone were capable of a surety, properly so called, for us; we alone stood in need of him; and without him the covenant could not be firm and inviolate on our part. The surety, therefore of this covenant, is so with God for us.
6. It is the priesthood of Christ that the apostle treats of in this place, and that alone: wherefore he is a surety as he is a priest, and in the discharge of that office; and therefore is so with God on our behalf. This Schlichtingius observes, and is aware what will ensue against his pretensions; which he endeavors to obviate.
"Mirum", says he, "porro alicui videri posset, cur divinus author de Christi sacerdotio, in superioribus et in sequentibus agens, derepente eum sponsorem foederis non vero sacerdotem vocet? Cur non dixerit `tanto praestantioris foederis factus est sacerdos Jesus?' Hoc enim plane requirere videtur totus orationis contextus. Credibile est in voce sponsionis sacerdotium quoque Christi intelligi. Sponsoris enim non est alieno nomine quippiam promittere, et fidem suam pro alio interponere; sed etiam, si ita res ferat, alterius nomine id quod spopondit praestare. In rebus quidem humanis, si id non praestet is pro quo sponsor fidejussit; hic vero propter contrariam causam (nam prior hic locum habere non potest), nempe quatenus ille pro quo spopondit Christus per ipsum Christum promissa sua nobis exhibet; qua in re praecipue Christi sacerdotium continetur".
246
Ans. 1. It may indeed, seem strange, unto any one who imagines Christ to be such a surety as he does, why the apostle should so call him, and so introduce him in the description of his priestly office, as that which belongs thereunto; but grant what is the proper work and duty of a surety, and who the Lord Jesus was a surety for, and it is evident that nothing more proper or pertinent could be mentioned by him, when he was in the declaration of that office.
Ans. 2. He confesses that by his exposition of this suretiship of Christ, as making him a surety for God, he contradicts the nature and only notion of a surety among men. For such a one, he acknowledges, does nothing but in the defect and inability of them for whom he is engaged and does undertake; he is to pay that which they owe, and to do what is to be done by them, which they cannot perform. And if this be not the notion of a surety in this place, the apostle makes use of a word nowhere else used in the whole Scripture, to teach us that which it does never signify among men: which is improbable and absurd; for the sole reason why he did make use of it was, that from the nature and notion of it amongst men in other cases, we may understand the signification of it, what he intends by it, and what under that name he ascribes unto the Lord Jesus.
Ans. 3. He has no way to solve the apostle's mention of Christ being a surety, in the description of his priestly office, but by overthrowing the nature of that office also; for to confirm this absurd notion, that Christ as a priest was a surety for God, he would have us believe that the priesthood of Christ consists in his making effectual unto us the promises of God, or his effectual communicating of the good things promised unto us; the falsehood of which notion, really destructive of the priesthood of Christ, I have elsewhere at large detected and confuted. Wherefore, seeing the Lord Christ is a surety of the covenant as a priest, and all the sacerdotal acting of Christ have God for their immediate object, and are performed with him on our behalf, he was a surety for us also.
A surety," sponsor, vas, praes, fidejussor," for us, the Lord Christ was, by his voluntary undertaking, out of his rich grace and love, to do, answer, and perform all that is required on our part, that we may enjoy the benefits of the covenant, the grace and glory prepared, proposed, and promised in it, in the way and manner determined on by divine wisdom.
247
And this may be reduced unto two heads: -- First, His answering for our transgressions against the first covenant; Secondly, His purchase and procurement of the grace of the new: "he was made a curse for us, . . . that the blessing of Abraham might come on us," <480313>Galatians 3:13-15.
(1.) He undertook, as the surety of the covenant, to answer for all the sins of those who are to be, and are, made partakers of the benefits of it; -- that is, to undergo the punishment due unto their sins; to make atonement for them by offering himself a propitiatory sacrifice for the expiation of their sins, redeeming them, by the price of his blood, from their state of misery and bondage under the law, and the curse of it, <235304>Isaiah 53:4-6,10; <402028>Matthew 20:28; 1<540206> Timothy 2:6; 1<460620> Corinthians 6:20; <450325>Romans 3:25,26; <581005>Hebrews 10:5-8; <450802>Romans 8:2,3; 2<470519> Corinthians 5:19-21; <480313>Galatians 3:13: and this was absolutely necessary, that the grace and glory prepared in the covenant might be communicated unto us. Without this undertaking of his, and performance of it, the righteousness and faithfulness of God would not permit that sinners, -- such as had apostatized from him, despised his authority and rebelled against him, falling thereby under the sentence and curse of the law, -- should again be received into his favor, and made partakers of grace and glory; this, therefore, the Lord Christ took upon himself, as the surety of the covenant.
(2.) That those who were to be taken into this covenant should receive grace enabling them to comply with the terms of it, fulfill its conditions, and yield the obedience which God required therein; for, by the ordination of God, he was to procure, and did merit and procure for them, the Holy Spirit, and all needful supplies of grace, to make them new creatures, and enable them to yield obedience unto God from a new principle of spiritual life, and that faithfully unto the end: so was he the surety of this better testament. But all things belonging hereunto will be handled at large in the place from whence, as I said, these are taken, as suitable unto our present occasion.
But some have other notions of these things; for they say that "Christ, by his death, and his obedience therein, whereby he offered himself a sacrifice of sweet smelling savor unto God, procured for us the new covenant:" or, as one speaks, "All that we have by the death of Christ is, that whereunto
248
we owe the covenant of grace; for herein he did and suffered what God required and freely appointed him to do and suffer. Not that the justice of God required any such thing, with respect unto their sins for whom he died, and in whose stead, or to bestead whom, he suffered, but what, by a free constitution of divine wisdom and sovereignty, was appointed unto him. Hereon God was pleased to remit the terms of the old covenant, and to enter into a new covenant with mankind, upon terms suited unto our reason, possible unto our abilities, and every way advantageous unto us; for these terms are, faith and sincere obedience, or such an assent unto the truth of divine revelation effectual in obedience unto the will of God contained in them, upon the encouragement given whereunto in the promises of eternal life, or a future reward, made therein. On the performance of these conditions our justification, adoption, and future glory, do depend; for they are that righteousness before God whereon he pardons our sins, and accepts our persons as if we were perfectly righteous". Wherefore, by this procuring the new covenant for us, which they ascribe unto the death of Christ, they intend the abrogation of the old covenant, or of the law, -- or at least such a derogation from it, that it shall no more oblige us either unto sinless obedience or punishment, nor require a perfect righteousness unto our justification before God, -- and the constitution of a new law of obedience, accommodated unto our present state and condition; on whose observance all the promises of the gospel do depend. Others say, that in the death of Christ there was real satisfaction made unto God; not to the law, or unto God according to what the law required, but unto God absolutely; that is, he did what God was well pleased and satisfied withal, without any respect unto his justice or the curse of the law. And they add, that hereon the whole righteousness of Christ is imputed unto us, so far as that we are made partakers of the benefits thereof; and, moreover, that the way of the communication of them unto us is by the new covenant, which by his death the Lord Christ procured: for the conditions of this covenant are established in the covenant itself, whereon God will bestow all the benefits and effects of it upon us; which are faith and obedience. Wherefore, what the Lord Christ has done for us is thus far accepted as our real righteousness, as that God, upon our faith and obedience with respect thereunto, does release and pardon all our sins of omission and commission. Upon this pardon there is no need of any positive perfect righteousness unto our justification or
249
salvation; but our own personal righteousness is accepted with God in the room of it, by virtue of the new covenant which Christ has procured. So is the doctrine hereof stated by Curcellaeus, and those that join with him or follow him.
Sundry things there are in these opinions that deserve an examination; and they will most, if not all of them, occur unto us in our progress. That which alone we have occasion to inquire into, with respect unto what we have discoursed concerning the Lord Christ as surety of the covenant, and which is the foundation of all that is asserted in them, is, that Christ by his death procured the new covenant for us; which, as one says, is all that we have thereby: which, if it should prove otherwise, we are not beholding unto it for any thing at all. But these things must be examined. And, --
(1.) The terms of procuring the new covenant are ambiguous. It is not as yet, that I know of, be any declared how the Lord Christ did procure it, -- whether he did so by his satisfaction and obedience, as the meritorious cause of it, or by what other kind of causality. Unless this be stated, we are altogether uncertain what relation of the new covenant unto the death of Christ is intended; and to say that thereunto we owe the new covenant does not mend the matter, but rather render the terms more ambiguous. Neither is it declared whether the constitution of the covenant, or the communication of the benefits of it, is intended. It is yet no less general, that God was so well pleased with what Christ did, as that hereon he made and entered into a new covenant with mankind. This they may grant who yet deny the whole satisfaction and merit of Christ. If they mean that the Lord Christ, by his obedience and suffering, did meritoriously procure the making and establishing of the new covenant, which was all that he so procured, and the entire effect of his death, what they say may be understood; but the whole nature of the mediation of Christ is overthrown thereby.
(2.) This opinion is liable unto a great prejudice, in that, whereas it is in such a fundamental article of our religion, and about that wherein the eternal welfare of the church is so nearly conceded, there is no mention made of it in the Scripture; for is it not strange, if this be, as some speak, the sole effect of the death of Christ, whereas sundry other things are frequently in the Scripture ascribed unto it as the effects and fruits thereof,
250
that this which is only so should be nowhere mentioned, -- neither in express words, nor such as will allow of this sense by any just or lawful consequence? Our redemption, pardon of sins, the renovation of our natures, our sanctification, justification, peace with God, eternal life, are all jointly and severally assigned thereunto, in places almost without number; but it is nowhere said in the Scripture that Christ by his death merited, procured, obtained, the new covenant, or that God should enter into a new covenant with mankind; yea, as we shall see, that which is contrary unto it, and inconsistent with it, is frequently asserted.
(3.) To clear the truth herein, we must consider the several notions and causes of the new covenant, with the true and real respect of the death of Christ thereunto. And it is variously represented unto us: --
[1.] In the designation and preparation of its terms and benefits in the counsel of God. And this, although it have the nature of an eternal decree, yet is it not the same with the decree of election, as some suppose: for that properly respects the subjects or persons for whom grace and glory are prepared; this, the preparation of that grace and glory as to the way and manner of their communication. Some learned men do judge that this counsel and purpose of the will of God to give grace and glory in and by Jesus Christ unto the elect, in the way and by the means by him prepared, is formally the covenant of grace, or at least that the substance of the covenant is comprised therein; but it is certain that more is required to complete the whole nature of a covenant. Nor is this purpose or counsel of God called the covenant in the Scripture, but is only proposed as the spring and fountain of it, <490103>Ephesians 1:3-12. Unto the full exemplification of the covenant of grace there is required the declaration of this counsel of God's will, accompanied with the means and powers of its accomplishment, and the prescription of the way whereby we are so to be interested in it, and made partakers of the benefits of it: but in the inquiry after the procuring cause of the new covenant, it is the first thing that ought to come under consideration; for nothing can be the procuring cause of the covenant which is not so of this spring and fountain of it, of this idea of it in the mind of God, of the preparation of its terms and benefits. But this is nowhere in the Scripture affirmed to be the effect of the death or mediation of Christ; and to ascribe it thereunto is to overthrow the whole freedom of eternal grace and love. Neither can any thing that is
251
absolutely eternal, as is this decree and counsel of God, be the effect of, or procured by, any thing that is external and temporal.
[2.] It may be considered with respect unto the federal transactions between the Father and the Son, concerning the accomplishment of this counsel of his will. What these were, wherein they did consist, I have declared at large, Exercitat., vol. 2. Neither do I call this the covenant of grace absolutely; nor is it so called in the Scripture. But yet some will not distinguish between the covenant of the mediator and the covenant of grace, because the promises of the covenant absolutely are said to be made to Christ, <480316>Galatians 3:16; and he is the prwt~ on dektikon> , or first subject of all the grace of it. But in the covenant of the mediator, Christ stands alone for himself, and undertakes for himself alone, and not as the representative of the church; but this he is in the covenant of grace. But this is that wherein it had its designed establishment, as unto all the ways, means, and ends of its accomplishment; and all things are so disposed as that it might be effectual, unto the eternal glory of the wisdom, grace, righteousness, and power of God. Wherefore the covenant of grace could not be procured by any means or cause but that which was the cause of this covenant of the mediator, or of God the Father with the Son, as undertaking the work of mediation. And as this is nowhere ascribed unto the death of Christ in the Scripture, so to assert it is contrary unto all spiritual reason and understanding. Who can conceive that Christ by his death should procure the agreement between God and him that he should die?
[3.] With respect unto the declaration of it by especial revelation. This we may call God's making or establishing of it, if we please; though making of the covenant in Scripture is applied principally, if not only, unto its execution or actual application unto persons, 2<102305> Samuel 23:5; <243240>Jeremiah 32:40. This declaration of the grace of God, and the provision in the covenant of the mediator for the making of it effectual unto his glory, is most usually called the covenant of grace. And this is twofold: --
1st. In the way of a singular and absolute promise: so was it first declared unto and established with Adam, and afterwards with Abraham. The promise is the declaration of the purpose of God before declared, or the free determination and counsel of his will, as to his dealing with sinners on
252
the supposition of the fall, and their forfeiture of their first covenant state. Hereof the grace and will of God were the only cause, <580808>Hebrews 8:8. And the death of Christ could not be the means of its procurement; for he himself, and all that he was to do for us, was the substance of that promise. And this promise, -- as it is declarative of the purpose or counsel of the will of God for the communication of grace and glory unto sinners, in and by the mediation of Christ, according to the ways and on the terms prepared and disposed in his sovereign wisdom and pleasure, -- is formally the new covenant; though something yet is to be added to complete its application unto us. Now, the substance of the first promise, wherein the whole covenant of grace was virtually comprised, directly respected and expressed the giving of him for the recovery of mankind from sin and misery by his death, <010315>Genesis 3:15. Wherefore, if he and all the benefits of his mediation, his death, and all the effects of it, be contained in the promise of the covenant, -- that is, in the covenant itself, -- then was not his death the procuring cause of that covenant, nor do we owe it thereunto.
2dly. In the additional prescription of the way and means whereby it is the will of God that we shall enter into a covenant state with him, or be interested in the benefits of it. This being virtually comprised in the absolute promise (for every promise of God does tacitly require faith and obedience in us), is expressed in other places by way of the condition required on our part. This is not the covenant, but the constitution of the terms on our part, whereon we are made partakers of it. Nor is the constitution of these terms an effect of the death of Christ, or procured thereby; it is a mere effect of the sovereign grace and wisdom of God. The things themselves, as bestowed on us, communicated unto us, wrought in us by grace, are all of them effects of the death of Christ; but the constitution of then to be the terms and conditions of the covenant, is an act of mere sovereign wisdom and grace. "God so loved the world, as to send his only begotten Son to die," not that faith and repentance might be the means of salvation, but that all his elect might believe, and that all that believe "might not perish, but have everlasting life." But yet it is granted that the constitution of these terms of the covenant does respect the federal transaction between the Father and the Son, wherein they were ordered to the praise of the glory of God's grace; and so, although their
253
constitution was not the procurement of his death, yet without respect unto it, it had not been. Wherefore, the sole cause of God's making the new covenant was the same with that of giving Christ himself to be our mediator, -- namely, the purpose, counsel, goodness, grace, and love of God, as it is everywhere expressed in the Scripture.
[4.] The covenant may be considered as unto the actual application of the grace, benefits, and privileges of it unto any personal whereby they are made real partakers of them, or are taken into covenant with God; and this alone, in the Scripture, is intended by God's making a covenant with any. It is not a general revelation, or declaration of the terms and nature of the covenant (which some call a universal conditional covenant, on what grounds they know best, seeing the very formal nature of making a covenant with any includes the actual acceptation of it, and participation of the benefits of it by them), but a communication of the grace of it, accompanied with a prescription of obedience, that is God's making his covenant with any; as all instances of it in the Scripture do declare.
It may be, therefore, inquired, What respect the covenant of grace has unto the death of Christ, or what influence it has thereunto?
I answer, Supposing what is spoken of his being a surety thereof, it has a threefold respect thereunto: --
1st. In that the covenant, as the grace and glory of it were prepared in the counsel of God, as the terms of it were fixed in the covenant of the mediator, and as it was declared in the promise, was confirmed, ratified, and made irrevocable thereby. This our apostle insists upon at large, <580915>Hebrews 9:15-20; and he compares his blood, in his death and sacrifice of himself, unto the sacrifices and their blood whereby the old covenant was confirmed, purified, dedicated, or established, verses 18,19. Now, these sacrifices did not procure that covenant, or prevail with God to enter into it, but only ratified and confirmed it; and this was done in the new covenant by the blood of Christ.
2ndly. He thereby underwent and performed all that which, in the righteousness and wisdom of God, was required; that the effects, fruits, benefits, and grace, intended, designed, and prepared in the new covenant, might be effectually accomplished and communicated unto sinners. Hence,
254
although he procured not the covenant for us by his death, yet he was, in his person, mediation, life, and death, the only cause and means whereby the whole grace of the covenant is made effectual unto us. For, --
3rdly. All the benefits of it were procured by him; -- that is, all the grace, mercy, privileges, and glory, that God has prepared in the counsel of his will, that were fixed as unto the way of this communication in the covenant of the mediator, and proposed in the promises of it, are purchased, merited, and procured by his death; and effectually communicated or applied unto all the covenanters by virtue thereof, with others of his mediatory acts. And this is much more an eminent procuring of the new covenant than what is pretended about the procurement of its terms and conditions; for if he should have procured no more but this, -- if we owe this only unto his mediation, that God would thereon, or did, grant and establish this rule, law, and promise, that whoever believed should be saved, -- it were possible that no one should be saved thereby; yea, if he did no more, considering our state and condition, it was impossible that any one should so be.
To give the sum of these things, it is inquired with respect unto which of these considerations of the new covenant it is affirmed that it was procured by the death of Christ. If it be said that it is with respect unto the actual communication of all the grace and glory prepared in the covenant, and proposed unto us in the promises of it, it is most true. All the grace and glory promised in the covenant were purchased for the church by Jesus Christ. In this sense, by his death he procured the new covenant. This the whole Scripture, from the beginning of it in the first promise unto the end of it, does bear witness unto; for it is in him alone that "God blesseth us with all spiritual blessings in heavenly things." Let all the good things that are mentioned or promised in the covenant, expressly or by just consequence, be summed up, and it will be no hard matter to demonstrate concerning them all, and that both jointly and severally, that they were all procured for us by the obedience and death of Christ.
But this is not that which is intended; for most of this opinion do deny that the grace of the covenant, in conversion unto God, the remission of sins, sanctification, justification, adoption, and the like, are the effects or
255
procurements of the death of Christ. And they do, on the other hand, declare that it is God's making of the covenant which they do intend, that is, the contrivance of the terms and conditions of it, with their proposal unto mankind for their recovery. But herein there is oujdev. For --
(1.) The Lord Christ himself, and the whole work of his mediation, as the ordinance of God for the recovery and salvation of lost sinners, is the first and principal promise of the covenant; so his exhibition in the flesh, his work of mediation therein, with our deliverance thereby, was the subject of that first promise, which virtually contained this whole covenant: so he was of the renovation of it unto Abraham, when it was solemnly confirmed by the oath of God, <480316>Galatians 3:16,17. And Christ did not by his death procure the promise of his death, nor of his exhibition in the flesh, or his coming into the world that he might die.
(2.) The making of this covenant is everywhere in the Scripture ascribed (as is also the sending of Christ himself to die) unto the love, grace, and wisdom of God alone; nowhere unto the death of Christ, as the actual communication of all grace and glory are. Let all the places be considered, where either the giving of the promise, the sending of Christ, or the making of the covenant, are mentioned, either expressly or virtually, and in none of them are they assigned unto any other cause but the grace, love, and wisdom of God alone; all to be made effectual unto us by the mediation of Christ.
(3.) The assignation of the sole end, of the death of Christ to be the procurement of the new covenant, in the sense contended for, does indeed evacuate all the virtue of the death of Christ and of the covenant itself; for, --
First, The covenant which they intend is nothing but the constitution and proposal of new terms and conditions for life and salvation unto all men. Now, whereas the acceptance and accomplishment of these conditions depend upon the wills of men no way determined by effectual grace, it was possible that, notwithstanding all Christ did by his death, yet no one sinner might be saved thereby, but that the whole end and design of God therein might be frustrated.
256
Secondly, Whereas the substantial advantage of these conditions lies herein, that God will now, for the sake of Christ, accept of an obedience inferior unto that required in the law, and so as that the grace of Christ does not raise up all things unto a conformity and compliance with the holiness and will of God declared therein, but accommodate all things unto our present condition, nothing can be invented more dishonorable to Christ and the gospel; for what does it else but make Christ the minister of sin, in disannulling the holiness that the law requires, or the obligation of the law unto it, without any provision of what might answer or come into the room of it, but that which is incomparably less worthy? Nor is it consistent with divine wisdom, goodness, and immutability, to appoint unto mankind a law of obedience, and cast them all under the severest penalty upon the transgression of it, when he could in justice and honor have given them such a law of obedience, whose observance might consist with many failings and sins; for if he have done that now, he could have done so before: which how far it reflects on the glory of the divine properties might be easily manifested. Neither does this fond imagination comply with those testimonies of Scripture, that the Lord Christ came not to destroy the law, but to Fulfill it, that he is the end of the law; and that by faith the law is not disannulled, but established.
Lastly, The Lord Christ was the mediator and surety of the new covenant, in and by whom it was ratified, confirmed, and established: and therefore by him the constitution of it was not procured; for all the acts of his office belong unto that mediation, and it cannot be well apprehended how any act of mediation for the establishment of the covenant, and rendering it effectual, should procure it.
7. But to return from this digression. That wherein all the precedent causes of the union between Christ and believers, whence they become one mystical person, do center, and whereby they are rendered a complete foundation of the imputation of their sins unto him, and of his righteousness unto them, is the communication of his Spirit, the same Spirit that dwells in him, unto them, to abide in, to animate and guide, the whole mystical body and all its members. But this has of late been so much spoken unto, as that I shall do no more but mention it.
257
On the considerations insisted on, -- whereby the Lord Christ became one mystical person with the church, or bare the person of the church in what he did as mediator, in the holy, wise disposal of God as the author of the law, the supreme rector or governor of all mankind, as unto their temporal and eternal concernments, and by his own consent, -- the sins of all the elect were imputed unto him. Thus having been the faith and language of the church in all ages, and that derived from and founded on express testimonies of Scripture, with all the promises and resignations of his exhibition in the flesh from the beginning, cannot now, with any modesty, be expressly denied. Wherefore the Socinians themselves grant that our sins may be said to be imputed unto Christ, and he to undergo the punishment of them, so far as that all things which befell him evil and afflictive in this life, with the death which he underwent, were occasioned by our sins; for had not we sinned, there had been no need of nor occasion for his suffering. But notwithstanding this concession, they expressly deny his satisfaction, or that properly he underwent the punishment due unto our sins; wherein they deny also all imputation of them unto him. Others say that our sins were imputed unto him "quoad reatum culpae". But I must acknowledge that unto me this distinction gives "inanem sine mente sonum". The substance of it is much insisted on by Feuardentius, Dialog 5 p. 467; and he is followed by others. That which he would prove by it is, that the Lord Christ did not present himself before the throne of God with the burden of our sins upon him, so as to answer unto the justice of God for them. Whereas, therefore, "reatus," or "guilt," may signify either "dignitatem poenae," or "obligationem ad poenam," as Bellarmine distinguishes. De Amiss. Grat., lib. 7 cap. 7, with respect unto Christ the latter only is to be admitted. And the main argument he and others insist upon is this, -- that if our sins be imputed unto Christ, as unto the guilt of the fault, as they speak, then he must be polluted with them, and thence be denominated a sinner in every kind. And this would be true, if our sins could be communicated unto Christ by transfusion, so as to be his inherently and subjectively; but their being so only by imputation gives no countenance unto any such pretense. However, there is a notion of legal uncleanness, where there is no inherent defilement; so the priest who offered the red heifer to make atonement, and he that burned her, were said to be unclean, <041907>Numbers 19:7, 8. But hereon they say, that Christ died and suffered upon the special command of God, not
258
that his death and suffering were any way due upon the account of our sins, or required in justice; which is utterly to overthrow the satisfaction of Christ.
Wherefore, the design of this distinction is, to deny the imputation of the guilt of our sins unto Christ; and then in what tolerable sense can they be said to be imputed unto him, I cannot understand. But we are not tied up unto arbitrary distinctions, and the sense that any are pleased to impose on the terms of them. I shall, therefore, first inquire into the meaning of these words, guilt and guilty, whereby we may be able to judge what it is which in this distinction is intended.
The Hebrews have no other word to signify guilt or guilty but µv;a;; and this they use both for sin, the guilt of it, the punishment due unto it, and a sacrifice for it. Speaking of the guilt of blood, they use not any word to signify guilt, but only say, wlO µD;, -- "It is blood, to him." So David prays, "Deliver me" µymiDm; i, "from blood"; which we render "blood-guiltiness," <195114>Psalm 51:14. And this was because, by the constitution of God, he that was guilty of blood was to die by the hand of the magistrate, or of God himself. But µva; ; (ascham) is nowhere used for guilt, but it signifies the relation of the sin intended unto punishment. And other significations of it will be in vain sought for in the Old Testament.
In the New Testament he that is guilty is said to be uJpo>dikov, <450319>Romans 3:19; that is, obnoxious to judgment or vengeance for sin, one that "he dike dzein ouk eiasen", as they speak, <442804>Acts 28:4, "whom vengeance will not suffer to go unpunished;" -- and hJ di>kh zh~|n oujk ei]asen, 1<461127> Corinthians 11:27, a word of the same signification; -- once by ojfei>lw, <402318>Matthew 23:18, to owe, to be indebted to justice. To be obnoxious, liable unto justice, vengeance, punishment for sin, is to be guilty.
"Reus", "guilty," in the Latin is of a large signification. He who is "crimini obnoxious," or "poenae propter crimen", or "voti debitor", or "promissi", or "officii ex sponsione", is called "reus". Especially every sponsor or surety is "reus" in the law. "Cum servus pecuniam pro libertate pactus est, et ob eam rem, reum dederit", (that is, "sponsorem, expromissorem", ) "quamvis servus ab alio manusmissur est, reus tamen obligabitur". He is
259
"reus," who engages himself for any other, as to the matter of his engagement; and the same is the use of the word in the best Latin authors.
"Opportuna loca dividenda praefectis esse ac suae quique partis tutandae reus sit", Liv. De Bello Punic. lib. 5 30;
-- that every captain should so take care of the station committed to him, as that if any thing happened amiss it should be imputed unto him. And the same author again,
"An, quicunque aut propinquitate, aut affinitate, regiam aut aliquibus ministeriis contigissent, alienae culpae rei trucidarentur", B.P., lib. 4 22;
-- should be guilty of the fault of another (by imputation), and suffer for it. So that in the Latin tongue he is "reus," who, for himself or any other, is obnoxious unto punishment or payment.
"Reatus" is a word of late admission into the Latin tongue, and was formed of "reus." So Quintilian informs us, in his discourse of the use of obsolete and new words, lib. 8, cap. 3,
"Quae vetera nunc sunt, fuerunt olim nova, et quaedam in usu perquam recentia; ut, Messala primus reatum, munerarium Augustus primus, dixerat"
-- to which he adds "piratica, musica," and some others, then newly come into use: but "reatus" at its first invention was of no such signification as it is now applied unto. I mention it only to show that we have no reason to be obliged unto men's arbitrary use of words. Some lawyers first used it "pro crimine," -- a fault exposing unto punishment; but the original invention of it, confirmed by long use, was to express the outward state and condition of him who was "reus," after he was first charged in a cause criminal, before he was acquitted or condemned. Those among the Romans who were made "rei" by any public accusation did betake themselves unto a poor squalid habit, a sorrowful countenance, suffering their hair and beards to go undressed. Hereby, on custom and usage, the people who were to judge on their cause were inclined to compassion: and Milo furthered his sentence of banishment because he would not submit to this custom, which had such an appearance of pusillanimity and baseness of
260
spirit. This state of sorrow and trouble, so expressed, they called "reatus," and nothing else. It came afterwards to denote their state who were committed unto custody in order unto their trial, when the government ceased to be popular; wherein alone the other artifice was of use: and if this word be of any use in our present argument, it is to express the state of men after conviction of sin, before their justification. That is their "reatus," the condition wherein the proudest of them cannot avoid to express their inward sorrow and anxiety of mind by some outward evidences of them. Beyond this we are not obliged by the use of this word, but must consider the thing itself which now we intend to express thereby.
Guilt, in the Scripture, is the respect of sin unto the sanction of the law, whereby the sinner becomes obnoxious unto punishment; and to be guilty is to be uJpo>dikov tw|~ Qew~|? -- liable unto punishment for sin from God, as the supreme lawgiver and judge of all. And so guilt, or "reatus," is well defined to be "obligatio ad poenam, propter culpam, aut admissam in se, aut imputatum, juste aut injuste"; for so Bathsheba says unto David, that she and her son Solomon should be µyaFi j; æ -- sinners; that is, be esteemed guilty, or liable unto punishment for some evil laid unto their charge, 1<110121> Kings 1:21. And the distinction of "dignitas poenae", and "obligatio ad poenam" is but the same thing in diverse words; for both do but express the relation of sin unto the sanction of the law: or if they may be conceived to differ, yet are they inseparable; for there can be no "obligatio ad poenam" where there is not "dignitas poenae".
Much less is there any thing of weight in the distinction of "reatus culpae" and "reatus poenae"; for this "reatus culpae" is nothing but "dignitas poenae propter culpam." Sin has other considerations, -- namely, its formal nature, as it is a transgression of the law, and the stain of filth that it brings upon the soul; but the guilt of it is nothing but its respect unto punishment from the sanction of the law. And so, indeed, "reatus culpae" is "reatus poenae", the guilt of sin is its desert of punishment. And where there is not this "reatus culpae" there can be no "poenae", no punishment properly so called; for "poenae" is "vindicta noxae", -- the revenge due to sin. So, therefore, there can be no punishment, nor "reatus poenae", the guilt of it, but where there is "reatus culpae," or sin considered with its guilt; and the "reatus poenae" that may be supposed without the guilt of sin, is nothing but that obnoxiousness unto afflictive evil on the occasion
261
of sin which the Socinians admit with respect unto the suffering of Christ, and yet execrate his satisfaction.
And if this distinction should be apprehended to be of "reatus," from its formal respect unto sin and punishment, it must, in both parts of the distinction, be of the same signification, otherwise there is an equivocation in the subject of it. But "reatus poenae", is a liableness, an obnoxiousness unto punishment according to the sentence of the law, that whereby a sinner becomes upJ o>dikov tw|~ Qew~|? and then "reatus culpae" must be an obnoxiousness unto sin; which is uncouth. There is, therefore, no imputation of sin where there is no imputation of its guilt; for the guilt of punishment, which is not its respect unto the desert of sin, is a plain fiction, -- there is no ouch thing "in rerum nature." There is no guilt of sin, but in its relation unto punishment.
That, therefore, which we affirm herein is, that our sins were so transferred on Christ, as that thereby he became µvea;, uJpo>dikov tw|~ Qew|~, "reus", -- responsible unto God, and obnoxious unto punishment in the justice of God for them. He was "alienae culpae reus, " -- perfectly innocent in himself; but took our guilt on him, or our obnoxiousness unto punishment for sin. And so he may be, and may be said to be, the greatest debtor in the world, who never borrowed nor owed one earthing on his own account, if he become surety for the greatest debt of others: so Paul became a debtor unto Philemon on, upon his undertaking for Onesimus, who before owed him nothing.
And two things concurred unto this imputation of sin unto Christ, first, The act of God imputing it. Second, The voluntary act of Christ himself in the undertaking of it, or admitting of the charge.
(1.) The act of God, in this imputation of the guilt of our sins unto Christ, is expressed by his "laying all our iniquities upon him," "making him to be sin for us, who knew no sin," and the like. For, --
[1.] As the supreme governor, lawgiver, and judge of all, unto whom it belonged to take care that his holy law was observed, or the offenders punished, he admitted, upon the transgression of it, the sponsion and suretiship of Christ to answer for the sins of men, <581005>Hebrews 10:5-7.
262
[2.] In order unto this end, he made him under the law, or gave the law power over him, to demand of him and inflict on him the penalty which was due unto the sins of them for whom he undertook, <480313>Galatians 3:13; 4:4,6.
[3.] For the declaration of the righteousness of God in this setting forth of Christ to be a propitiation, and to bear our iniquities, the guilt of our sins was transferred unto him in an act of the righteous judgment of God accepting and esteeming of him as the guilty person; as it is with public sureties in every case.
(2.) The Lord Christ's voluntary susception of the state and condition of a surety, or undertaker for the church, to appear before the throne of God' justice for them, to answer whatever was laid unto their charge, was required hereunto; and this he did absolutely. There was a concurrence of his own will in and unto all those divine acts whereby he and the church were constituted one mystical person; and of his own love and grace did he as our surety stand in our stead before God, when he made inquisition for sin; -- he took it on himself, as unto the punishment which it deserved. Hence it became just and righteous that he should suffer, "the just for the unjust, that he might bring us unto God."
For if this be not so, I desire to know what is become of the guilt of the sins of believers; if it were not transferred on Christ, it remains still upon themselves, or it is nothing. It will be said that guilt is taken away by the free pardon of sin. But if so, there was no need of punishment for it at all, -- which is, indeed, what the Socinians plead, but by others is not admitted, -- for if punishment be not for guilt, it is not punishment.
But it is fiercely objected against what we have asserted, that if the guilt of our sins was imputed unto Christ, then was he constituted a sinner thereby; for it is the guilt of sin that makes any one to be truly a sinner. This is urged by Bellarmine, lib. 2, De Justificat., not for its own sake, but to disprove the imputation of his righteousness unto us; as it is continued by others with the same design. For says he, "If we be made righteous, and the children of God, through the imputation of the righteousness of Christ, then was he made a sinner, `et quod horret animus cogitare, filius diaboli'; by the imputation of the guilt of our sins or our unrighteousness unto him." And the same objection is pressed by others, with instances of
263
consequences which, for many reasons, I heartily wish had been forborne. But I answer, --
[1.] Nothing is more absolutely true, nothing is more sacredly or assuredly believed by us, than that nothing which Christ did or suffered, nothing that he undertook or underwent, did or could constitute him subjectively, inherently, and thereon personally, a sinner, or guilty of any sin of his own. To bear the guilt or blame of other men's faults, -- to be "alienae culpae reus," -- makes no man a sinner, unless he did unwisely or irregularly undertake it. But that Christ should admit of any thing of sin in himself, as it is absolutely inconsistent with the hypostatical union, so it would render him unmet for all other duties of his office, <580725>Hebrews 7:25,26. And I confess it has always seemed scandalous unto me, that Socinus, Crellius, and Grotius, do grant that, in some sense, Christ offered for his own sins, and would prove it from that very place wherein it is positively denied, chap. <580727>7:27. This ought to be sacredly fixed and not a word used, nor thought entertained, of any possibility of the contrary, upon any supposition whatever.
[2.] None ever dreamed of a transfusion or propagation of sin from us unto Christ, each as there was from Adam unto us. For Adam was a common person unto us, -- we are not so to Christ: yea, he is so to us; and the imputation of our sins unto him is a singular act of divine dispensation, which no evil consequence can ensue upon.
[3.] To imagine such an imputation of our sins unto Christ as that thereon they should cease to be our sins, and become his absolutely, is to overthrow that which is affirmed; for, on that supposition, Christ could not suffer for our sins, for they ceased to be ours antecedently unto his suffering. But the guilt of then was so transferred unto him, that through his suffering for it, it might be pardoned unto us.
These things being premised, I say, --
First, There is in sin a transgression of the receptive part of the Law; and there is an obnoxiousness unto the punishment from the sanction of it. It is the first that gives sin its formal nature; and where that is not subjectively, no person can be constituted formally a sinner. However any one may be so denominated, as unto some certain end or purpose, yet,
264
without this, formally a sinner none can be, whatever be imputed unto them. And where that is, no non-imputation of sin, as unto punishment, can free the person in whom it is from being formally a sinner. When Bathsheba told David that she and her son Solomon should be µyaFi j; æ (sinners), by having crimes laid unto their charge; and when Judas told Jacob that he would be a sinner before him always on the account of any evil that befell Benjamin (it should be imputed unto him); yet neither of them could thereby be constituted a sinner formally. And, on the other hand, when Shimei desired David not to impute sin unto him, whereby he escaped present punishment, yet did not that non-imputation free him formally from being a sinner. Wherefore sin, under this consideration, as a transgression of the receptive part of the law, cannot be communicated from one unto another, unless it be by the propagation of a vitiated principle or habit. But yet neither so will the personal sin of one, as inherent in him, ever come to be the personal sin of another. Adam has upon his personal sin communicated a vicious, depraved, and corrupted nature unto all his posterity; and, besides, the guilt of his actual sin is imputed unto them, as if it had been committed by every one of them: but yet his particular personal sin neither ever did, nor ever could, become the personal sin of any one of them any otherwise than by the imputation of its guilt unto them. Wherefore our sins neither are, nor can be, so imputed unto Christ, as that they should become subjectively his, as they are a transgression of the receptive part of the law. A physical translation or transfusion of sin is, in this case, naturally and spiritually impossible; and yet, on a supposition thereof alone do the horrid consequences mentioned depend. But the guilt of sin is an external respect of it, with regard unto the sanction of the law only. This is separable from sin; and if it were not so, no one sinner could either be pardoned or saved. It may, therefore, be made another's by imputation, and yet that other not rendered formally a sinner thereby. This was that which was imputed unto Christ, whereby he was rendered obnoxious unto the curse of the law; for it was impossible that the law should pronounce any accursed but the guilty, nor would do so, <052726>Deuteronomy 27:26.
Secondly, There is a great difference between the imputation of the righteousness of Christ unto us and the imputation of our sins into Christ; so as that he cannot in the same manner be said to be made a sinner by the
265
one as we are made righteous by the other. For our sin was imputed unto Christ only as he was our surety for a time, -- to this end, that he might take it away, destroy it, and abolish it. It was never imputed unto him, so as to make any alteration absolutely in his personal state and condition. But his righteousness is imputed unto us to abide with us, to be ours always, and to make a total change in our state and condition, as unto our relation unto God. Our sin was imputed unto him only for a season, not also lately, but as he was a surety, and unto the special end of destroying it; and taken on him on this condition, that his righteousness should be made ours for ever. All things are otherwise in the imputation of his righteousness unto us, which respects us absolutely, and not under a temporary capacity, abides with us for ever, changes our state and relation unto God, and is an effect of superabounding grace.
But it will be said that if our sins, as to the guilt of them, were imputed unto Christ, then God must hate Christ; for he hates the guilty. I know not well how I come to mention these things, which indeed I look upon as cavils, such as men may multiply if they please against any part of the mysteries of the gospel. But seeing it is mentioned, it may be spoken unto; and, --
First, It is certain that the Lord Christ's taking on him the guilt of our sins was a high act of obedience unto God, <581005>Hebrews 10:5,6; and for which the "Father loved him," <431017>John 10:17,18. There was, therefore, no reason why God should hate Christ for his taking on him our debt, and the payment of it, in an act of the highest obedience unto his will. Secondly, God in this matter is considered as a rector, ruler, and judge. Now, it is not required of the severest judge, that, as a judge, he should hate the guilty person, no, although he be guilty originally by inhesion, and not by imputation. As such, he has no more to do but consider the guilt, and pronounce the sentence of punishment. But, Thirdly, Suppose a person, out of an heroic generosity of mind, should become an Anti>yucov for another, for his friend, for a good man, so as to answer for him with his life, as Judas undertook to be for Benjamin as to his liberty, -- which, when a man has lost, he is civilly dead, and "capite diminutus," -- would the most cruel tyrant under heaven, that should take away his life, in that case hate him? Would he not rather admire his worth and virtue? As such a one it was that Christ suffered, and no otherwise. Fourthly, All the force
266
of this exception depends on the ambiguity of the word hate; for it may signify either an aversation or detestation of mind, or only a will of punishing, as in God mostly it does. In the first sense, there was no ground why God should hate Christ on this imputation of guilt unto him, whereby he became "non propriae sed alienae culpae, reus." Sin inherent renders the soul polluted, abominable, and the only object of divine aversation; but for him who was perfectly innocent, holy, harmless, undefiled in himself, who did no sin, neither was there guile found in his mouth, to take upon him the guilt of other sins, thereby to comply with and accomplish the design of God for the manifestation of his glory and infinite wisdom, grace, goodness, mercy, and righteousness, unto the certain expiation and destruction of sin, -- nothing could render him more glorious and lovely in the sight of God or man. But for a will of punishing in God, where sin is imputed, none can deny it, but they must therewithal openly disavow the satisfaction of Christ.
The heads of some few of those arguments wherewith the truth we have asserted is confirmed shall close this discourse: --
1. Unless the guilt of sin was imputed unto Christ, sin was not imputed unto him in any sense, for the punishment of sin is not sin; nor can those who are otherwise minded declare what it is of sin that is imputed. But the Scripture is plain, that "God laid on him the iniquity of us all," and "made him to be sin for us;" which could not otherwise be but by imputation.
2. There can be no punishment but with respect unto the guilt of sin personally contracted or imputed. It is guilt alone that gives what is materially evil and afflictive the formal nature of punishment, and nothing else. And therefore those who understand full well the harmony of things and opinions, and are free to express their minds, do constantly declare that if one of these be denied, the other must be so also; and if one be admitted, they must both be so. If guilt was not imputed unto Christ, he could not, as they plead well enough, undergo the punishment of sin; much he might do and suffer on the occasion of sin, but undergo the punishment due unto sin he could not. And if it should be granted that the guilt of sin was imputed unto him, they will not deny but that he underwent the punishment of it; and if he underwent the punishment of it, they will not
267
deny but that the guilt of it was imputed unto him; for these things are inseparably related.
3. Christ was made a curse for us, the curse of the law, as is expressly declared, <480313>Galatians 3:13,14. But the curse of the law respects the guilt of sin only; so as that where that is not, it cannot take place in any sense, and where that is, it does inseparably attend it, <052726>Deuteronomy 27:26.
4. The express testimonies of the Scripture unto this purpose cannot be evaded, without an open wresting of their words and sense. So God is said to "make all our iniquities to meet upon him," and he bare them on him as his burden; for so the word signifies, <235306>Isaiah 53:6, "God has laid on him" WnLK; u ^wO[} tae, "the iniquity", (that is, the guilt) "of us all;" verse 11, lBos]yi aWh µt;nOwO[}wæ, "and their sin or guilt shall he bear." For that is the intendment of ^wO[;, where joined with any other word that denotes sin: as it is in those places, <193205>Psalm 32:5, "Thou forgavest" ytiaFj; æ ^w[O }, "the iniquity of my sin," that is, the guilt of it, which is that alone that is taken away by pardon; that "his soul was made an offering for the guilt of sin;" that "he was made sin," that "sin was condemned in his flesh," etc.
5. This was represented in all the sacrifices of old, especially the great anniversary (one), on the day of expiation, with the ordinance of the scapegoat; as has been before declared.
6. Without a supposition hereof it cannot be understood how the Lord Christ should be our Anti>yucov, or suffer anj ti< hmJ wn~ , in our stead, unless we will admit the exposition of Mr. Ho, a late writer, who, reckoning up how many things the Lord Christ did in our stead, adds, as the sense thereof, that it is to bestead us; than which, if he can invent any thing more fond and senseless, he has a singular faculty in such an employment.
268
CHAPTER 9.
THE FORMAL CAUSE OF JUSTIFICATION, OR THE RIGHTEOUSNESS ON THE ACCOUNT WHEREOF BELIEVERS ARE JUSTIFIED BEFORE GOD -- OBJECTIONS ANSWERED
To principal differences about the doctrine of justification are reducible unto three heads: --
1. The nature of it, -- namely, whether it consist in an internal change of the person justified, by the imputation of a habit of inherent grace or righteousness; or whether it be a forensic act, in the judging, esteeming, declaring, and pronouncing such a person to be righteous, thereon absolving him from all his sins, giving unto him right and title unto life. Herein we have to do only with those of the church of Rome, all others, both Protestants and Socinians, being agreed on the forensic sense of the word, and the nature of the thing signified thereby. And this I have already spoken unto, so far as our present design does require; and that, I hope, with such evidence of truth as cannot well be gainsaid. Nor may it be supposed that we have too long insisted thereon, as an opinion which is obsolete, and long since sufficiently confuted. I think much otherwise, and that those who avoid the Romanists in these controversies, will give a greater appearance of fear than of contempt; for when all is done, if free justification through the blood of Christ, and the imputation of his righteousness, be not able to preserve its station in the minds of men, the Popish doctrine of justification must and will return upon the world, with all the concomitants and consequences of it. Whilst any knowledge of the law or gospel is continued amongst us, the consciences of men will at one time or other, living or dying, be really affected with a sense of sin, as unto its guilt and danger. hence that trouble and those disquietments of mind will ensue, as will force men, be they never so unwilling, to seek after some relief and satisfaction. And what will not men attempt who are reduced to the condition expressed, <330606>Micah 6:6,7? Wherefore, in this case, if the true and only relief of distressed consciences of sinners who are weary and heavyladen be hid from their eyes, -- if they have no apprehension of, nor trust in, that which alone they may oppose unto the
269
sentence of the law, and interpose between God's justice and their souls, wherein they may take shelter from the storms of that wrath which abides on them that believe not, -- they will betake themselves unto any thing which confidently tenders them present ease and relief. Hence many persons, living all their days in an ignorance of the righteousness of God, are oftentimes on their sickbeds, and in their dying hours, proselyted unto a confidence in the ways of rest and peace which the Romanists impose upon them; for such seasons of advantage do they wait for, unto the reputation, as they suppose, of their own zeal, -- in truth unto the scandal of Christian religion. But finding at any time the consciences of men under disquietments, and ignorant of or believing that heavenly relief which is provided in the gospel, they are ready with their applications and medicines, having on them pretended approbations of the experience of many ages, and an innumerable company of devout souls in them. Such is their doctrine of justification, with the addition of those other ingredients of confession, absolution, penances, or commutations, aids from saints and angels, especially the blessed Virgin; all warmed by the fire of purgatory, and confidently administered unto persons sick of ignorance, darkness, and sin. And let none please themselves in the contempt of these things. If the truth concerning evangelical justification be once disbelieved among us, or obliterated by any artifices out of the minds of men, unto these things, at one time or other, they must and will betake themselves. As for the new schemes and projections of justification, which some at present would supply us withal, they are no way suited nor able to give relief or satisfaction unto conscience really troubled for sin, and seriously inquiring how it may have rest and peace with God. I shall take the boldness, therefore, to say, whoever be offended at it, that if we lose the ancient doctrine of justification through faith in the blood of Christ, and the imputation of his righteousness unto us, public confession of religion will quickly issue in Popery or Atheism, or at least in what is the next door unto it, --kai< taut~ a men< dh< tau~ta.
2. The second principal controversy is about the formal cause of justification, as it is expressed and stated by those of the Roman church; and under these terms some Protestant divines have consented to debate the matter in difference. I shall not interpose into a strife of words; -- so the Romanists will call that which we inquire after. Some of ours say the
270
righteousness of Christ imputed, some, the imputation of the righteousness of Christ, is the formal cause of our justification; some, that there is no formal cause of justification, but this is that which supplies the place and use of a formal cause, which is the righteousness of Christ. In none of these things will I concern myself, though I judge what was mentioned in the last place to be most proper and significant.
The substance of the inquiry wherein alone we are concerned, is, What is that righteousness whereby and wherewith a believing sinner is justified before God; or whereon he is accepted with God, has his sins pardoned, is received into grace and favor, and has a title given him unto the heavenly inheritance? I shall no otherwise propose this inquiry, as knowing that it contains the substance of what convinced sinners do look after in and by the gospel.
And herein it is agreed by all, the Socinians only excepted, that the procatarctical or procuring cause of the pardon of our sins and acceptance with God, is the satisfaction and merit of Christ. Howbeit, it cannot be denied but that some, retaining the names of them, do seem to renounce or disbelieve the things themselves; but we need not to take any notice thereof, until they are free more plainly to express their minds. But as concerning the righteousness itself inquired after, there seems to be a difference among them who yet all deny it to be the righteousness of Christ imputed unto us. For those of the Roman church plainly say, that upon the infusion of a habit of grace, with the expulsion of sin, and the renovation of our natures thereby, which they call the first justification, we are actually justified before God by our own works of righteousness Hereon they dispute about the merit and satisfactoriness of those works, with their condignity of the reward of eternal life. Others, as the Socinians, openly disclaim all merit in our works; only some, out of reverence, as I suppose, unto the antiquity of the word, and under the shelter of the ambiguity of its signification, have faintly attempted an accommodation with it. But in the substance of what they assert unto this purpose, to the best of my understanding, they are all agreed: for what the Papists call "justitia operum," the righteousness of works, -- they call a personal, inherent, evangelical righteousness; whereof we have spoken before. And whereas the Papists say that this righteousness of works is not absolutely perfect, nor in itself able to justify us in the sight of God, but owes all its
271
worth and dignity unto this purpose unto the merit of Christ, they affirm that this evangelical righteousness is the condition whereon we enjoy the benefits of the righteousness of Christ, in the pardon of our sins, and the acceptance of our persons before God. But as unto those who will acknowledge no other righteousness wherewith we are justified before God, the meaning is the same, whether we say that on the condition of this righteousness we are made partakers of the benefits of the righteousness of Christ, or that it is the righteousness of Christ which makes this righteousness of ours accepted with God. But these things must afterwards more particularly be inquired into.
3. The third inquiry wherein there is not an agreement in this matter is, -- upon a supposition of a necessity that he who is to be justified should, one way or other, be interested in the righteousness of Christ, what it is that on our part is required thereunto. This some say to be faith alone; others, faith and works also, and that in the same kind of necessity and use. That whose consideration we at present undertake is the second thing proposed; and, indeed, herein lies the substance of the whole controversy about our justification before God, upon the determination and stating whereof the determination of all other incident questions does depend.
This, therefore, is that which herein I affirm: -- The righteousness of Christ (in his obedience and suffering for us) imputed unto believers, as they are united unto him by his Spirit, is that righteousness whereon they are justified before God, on the account whereof their sins are pardoned, and a right is granted them unto the heavenly inheritance.
This position is such as wherein the substance of that doctrine, in this important article of evangelical truth which we plead for, is plainly and fully expressed. And I have chosen the rather thus to express it, because it is that thesis wherein the learned Davenant laid down that common doctrine of the Reformed churches whose defense he undertook. This is the shield of truth in the whole cause of justification; which, whilst it is preserved safe, we need not trouble ourselves about the differences that are among learned men about the most proper stating and declaration of some lesser concernments of it. This is the refuge, the only refuge, of distressed consciences, wherein they may find rest and peace.
For the confirmation of this assertion, I shall do these three things: --
272
I. Reflect on what is needful unto the explanation of it.
II. Answer the most important general objections against it.
III. Prove the truth of it by arguments and testimonies of the holy
Scripture.
I. As to the first of these, or what is necessary unto the explanation of
this assertion, it has been sufficiently spoken unto in our foregoing discourses. The heads of some things only shall at present be called over.
1. The foundation of the imputation asserted is union. Hereof there are many grounds and causes, as has been declared; but that which we have immediate respect unto, as the foundation of this imputation, is that whereby the Lord Christ and believers do actually coalesce into one mystical person. This is by the Holy Spirit inhabiting in him as the head of the church in all fullness, and in all believers according to their measure, whereby they become members of his mystical body. That there is such a union between Christ and believers is the faith of the catholic church, and has been so in all ages. Those who seem in our days to deny it, or question it, either know not what they say, or their minds are influenced by their doctrine who deny the divine persons of the Son and of the Spirit. Upon supposition of this union, reason will grant the imputation pleaded for to be reasonable; at least, that there is such a peculiar ground for it as is not to be exemplified in any things natural or political among men.
2. The nature of imputation has been fully spoken unto before, and whereunto I refer the reader for the understanding of what is intended thereby.
3. That which is imputed is the righteousness of Christ; and, briefly, I understand hereby his whole obedience unto God, in all that he did and suffered for the church. This, I say, is imputed unto believers, so as to become their only righteousness before God unto the justification of life.
If beyond these things any expressions have been made use of, in the explanation of this truth, which have given occasion unto any differences or contests, although they may be true and defensible against objections, yet shall not I concern myself in them. The substance of the truth as laid down, is that whose defense I have undertaken; and where that is granted
273
or consented unto, I will not contend with any about their way and methods of its declaration, nor defend the terms and expressions that have by any been made use of therein. For instance, some have said that "what Christ did and suffered is so imputed unto us, as that we are judged and esteemed in the sight of God to have done or suffered ourselves in him." This I shall not concern myself in; for although it may have a sound sense given unto it, and is used by some of the ancients, yet because offense is taken at it, and the substance of the truth we plead for is better otherwise expressed, it ought not to be contended about. For we do not say that God judges or esteems that we did and suffered in our own persons what Christ did and suffered; but only that he did it and suffered it in our stead. Hereon God makes a grant and donation of it unto believers upon their believing, unto their justification before him. And the like may be said of many other expressions of the like nature.
II. These things being premised, I proceed unto the consideration of the
general objections that are urged against the imputation we plead for: and I shall insist only on some of the principal of them, and whereinto all others may be resolved; for it were endless to go over all that any man's invention can suggest unto him of this kind. And some general considerations we must take along with us herein; as, --
1. The doctrine of justification is a part, yea, an eminent part, of the mystery of the gospel. It is no marvel, therefore, if it be not so exposed unto the common notions of reason as some would have it to be. There is more required unto the true spiritual understanding of such mysteries; yea, unless we intend to renounce the gospel, it must be asserted that reason as it is corrupted, and the mind of man as destitute of divine, supernatural revelation, do dislike every such truth, and rise up in enmity against it. So the Scripture directly affirms, <450807>Romans 8:7; 1<460214> Corinthians 2:14.
2. Hence are the minds and inventions of men wonderfully fertile in coining objections against evangelical truths and raising cavils against them. Seldom to this purpose do they want all endless number of sophistical objections, which, because they know no better, they themselves judge insoluble; for carnal reason being once set at liberty, under the false notion of truth, to act itself freely and boldly against spiritual mysteries, is subtile in its arguing, and pregnant in its invention of them. How endless,
274
for instance, are the sophisms of the Socinians against the doctrine of the Trinity! and how do they triumph in them as unanswerable! Under the shelter of them they despise the force of the most evident testimonies of the Scripture and those multiplied on all occasions. In like manner they deal with the doctrine of the satisfaction of Christ, as the Pelagians of old did with that of his grace. Wherefore, he that will be startled at the appearance of subtile or plausible objections against any gospel mysteries that are plainly revealed, and sufficiently attested in the Scripture, is not likely to come unto much stability in his profession of them.
3. The most of the objections which are levied against the truth in this cause do arise from the want of a due comprehension of the order of the work of God's grace, and of our compliance wherewithal in a way of duty, as was before observed; for they consist in opposing those things one to another as inconsistent, which, in their proper place and order, are not only consistent, but mutually subservient unto one another, and are found so in the experience of them that truly believe. Instances hereof have been given before, and others will immediately occur. Taking the consideration of these things with us, we may see as the rise, so of what force the objections are.
4. Let it be considered that the objections which are made use of against the truth we assert, are all of them taken from certain consequences which, as it is supposed, will ensue on the admission of it. And as this is the only expedient to perpetuate controversies and make them endless, so, to my best observation, I never yet met with any one but that, to give an appearance of force unto the absurdity of the consequences from whence he argues, he framed his suppositions, or the state of the question, unto the disadvantage of them whom he opposed; a course of proceeding which I wonder good men are not either weary or ashamed of.
1. It is objected, "That the imputation of the righteousness of Christ does overthrow all remission of sins on the part of God". This is pleaded for by Socinus, De Servatore, lib. 4 cap. 2-4; and by others it is also made use of. A confident charge this seems to them who steadfastly believe that without this imputation there could be no remission of sin. But they say, "That he who has a righteousness imputed unto him that is absolutely perfect, so as to be made his own, needs no pardon, has no sin that should
275
be forgiven, nor can he ever need forgiveness." But because this objection will occur unto us again in the vindication of one of our ensuing arguments, I shall here speak briefly unto it: --
(1.) Grotius shall answer this objection. Says he, "Cum duo nobis peperisse Christum dixerimus, impunitatem et praemium, illud satisfactioni, hoc merito Christi distincte tribuit vetus ecclesia. Satisfactio consistit in peccaturum translatione, meritum in perfectissimae obedientiae pro nobis praestitae imputatione", Praefat. ad lib. de Satisfact.; --" Whereas we have said that Christ has procured or brought forth two things for us, -- freedom from punishment, and a reward, -- the ancient church attributes the one of them distinctly unto his satisfaction, the other unto his merit. Satisfaction consists in the translation of sins (from us unto him); merit, in the imputation of his most perfect obedience, performed for us, unto us." In his judgment, the remission of sins and the imputation of righteousness were as consistent as the satisfaction and merit of Christ; as indeed they are.
(2.) Had we not been sinners, we should have had no need of the imputation of the righteousness of Christ to render us righteous before God. Being so, the first end for which it is imputed is the pardon of sin; without which we could not be righteous by the imputation of the most perfect righteousness. These things, therefore, are consistent, -- namely, that the satisfaction of Christ should be imputed unto us for the pardon of sin, and the obedience of Christ be imputed unto us to render us righteous before God; and they are not only consistent, but neither of them singly were sufficient unto our justification.
2. It is pleaded by the same author, and others, "That the imputation of the righteousness of Christ overthrows all necessity of repentance for sin, in order unto the remission or pardon thereof, yea, renders it altogether needless; for what need has he of repentance for sin, who, by the imputation of the righteousness of Christ, is esteemed completely just and righteous in the sight of God? If Christ satisfied for all sins in the person of the elect, if as our surety he paid all our debts, and if his righteousness be made ours before we repent, then is all repentance needless." And these things are much enlarged on by the same author in the place before mentioned.
276
Ans. (1.) It must be remembered that we require evangelical faith, in order of nature, antecedently unto our justification by the imputation of the righteousness of Christ unto us; which also is the condition of its continuation. Wherefore, whatever is necessary thereunto is in like manner required of us in order unto believing. Amongst these, there is a sorrow for sin, and a repentance of it; for whosoever is convinced of sin in a due manner, so as in be sensible of its evil and guilt, -- both as in its own nature it is contrary unto the receptive part of the holy law, and in the necessary consequences of it, in the wrath and curse of God, -- cannot but be perplexed in his mind that he has involved himself therein; and that posture of mind will be accompanied with shame, fear, sorrow, and other afflictive passions. Hereon a resolution does ensue utterly to abstain from it for the future, with sincere endeavors unto that purpose; issuing, if there be time and space for it, in reformation of life. And in a sense of sin, sorrow for it, fear concerning it, abstinence from it, and reformation of life, a repentance true in its kind does consist. This repentance is usually called legal, because its motives are principally taken from the law; but yet there is, moreover, required unto it that temporary faith of the gospel which we have before described; and as it does usually produce great effects, in the confession of sin, humiliation for it, and change of life (as in Ahab and the Ninevites), so ordinarily it precedes true saving faith, and justification thereby. Wherefore, the necessity hereof is no way weakened by the doctrine of the imputation of the righteousness of Christ, yea, it is strengthened and made effectual thereby; for without it, in the order of the gospel, an interest therein is not to be attained. And this is that which, in the Old Testament, is so often proposed as the means and condition of turning away the judgments and punishments threatened unto sin; for it is true and sincere in its kind. Neither do the Socinians require any other repentance unto justification; for as they deny true evangelical repentance in all the especial causes of it, so that which may and does precede faith in order of nature is all that they require. This objection, therefore, as managed by them, is a causeless, vain pretense.
(2.) Justifying faith includes in its nature the entire principle of evangelical repentance, so as that it is utterly impossible that a man should be a true believer, and not, at the same instant of time, be truly penitent; and therefore are they so frequently conjoined in the Scripture as one
277
simultaneous duty. Yea, the call of the gospel unto repentance is a call to faith acting itself by repentance: So the sole reason of that call unto repentance which the forgiveness of sins is annexed unto, <440238>Acts 2:38, is the proposal of the promise which is the object of faith, verse 39. And those conceptions and affections which a man has about sin, with a sorrow for it and repentance of it, upon a legal conviction, being enlivened and made evangelical by the introduction of faith as a new principle of them, and giving new motives unto them, do become evangelical; so impossible is it that faith should be without repentance. Wherefore, although the first act of faith, and its only proper exercise unto justification, does respect the grace of God in Christ, and the way of salvation by him, as proposed in the promise of the gospel, yet is not this conceived in order of time to precede its acting in self-displicency, godly sorrow, and universal conversion from sin unto God; nor can it be so, seeing it virtually and radically contains all of them in itself. However, therefore, evangelical repentance is not the condition of our justification, so as to have any direct influence thereinto; nor are we said anywhere to be justified by repentance; nor is conversant about the proper object which alone the soul respects therein; nor is a direct and immediate giving glory unto God on the account of the way and work of his wisdom and grace in Christ Jesus, but a consequent thereof; nor is that reception of Christ which is expressly required unto our justification, and which alone is required thereunto; -- yet is it, in the root, principle, and promptitude of mind for its exercise, in every one that is justified, then when he is justified. And it is peculiarly proposed with respect unto the forgiveness of sins, as that without which it is impossible we should have any true sense or comfort of it in our souls; but it is not so as any part of that righteousness on the consideration whereof our sins are pardoned, nor as that whereby we have an interest therein. These things are plain in the divine method of our justification, and the order of our duty prescribed in the gospel; as also in the experience of them that do believe. Wherefore, considering the necessity of legal repentance unto believing; with the sanctification of the affections exercised therein by faith, whereby they are made evangelical; and the nature of faith, as including in it a principle of universal conversion unto God; and in especial, of that repentance which has for its principal motive the love of God and of Jesus Christ, with the grace from thence
278
communicated, -- all which are supposed in the doctrine pleaded for; the necessity of true repentance is immovably fixed on its proper foundation.
(3.) As unto what was said in the objection concerning Christ's suffering in the person of the elect, I know not whether any have used it or no, nor will I contend about it. He suffered in their stead; which all sorts of writers, ancient and modern, so express, -- in his suffering he bare the person of the church. The meaning is what was before declared. Christ and believers are one mystical person, one spiritually animated body, head and members. This, I suppose, will not be denied; to do so, is to overthrow the church and the faith of it. Hence, what he did and suffered is imputed unto them. And it is granted that, as the surety of the covenant, he paid all our debts, or answered for all our faults; and that his righteousness is really communicated unto us. "Why, then," say some, "there is no need of repentance; all is done for us already." But why so? Why must we assent to one part of the gospel unto the exclusion of another? Was it not free unto God to appoint what way, method, and order he would, whereby these things should be communicated unto us? Nay, upon the supposition of the design of his wisdom and grace, these two things were necessary: --
[1.] That this righteousness of Christ should be communicated unto us, and be made ours, in such a way and manner as that he himself might be glorified therein, seeing he has disposed all things, in this whole economy, unto "the praise of the glory of his grace," <490106>Ephesians 1:6. This was to be done by faith, on our part. It is so; it could be no otherwise: for that faith whereby we are justified is our giving unto God the glory of his wisdom, grace, and love; and whatever does so is faith, and nothing else is so.
[2.] That whereas our nature was so corrupted and depraved as that, continuing in that state, it was not capable of a participation of the righteousness of Christ, or any benefit of it, unto the glory of God and our own good, it was in like manner necessary that it should be renewed and changed. And unless it were so, the design of God in the mediation of Christ, -- which was the entire recovery of us unto himself, -- could not be attained. And therefore, as faith, under the formal consideration of it, was necessary unto the first end, -- namely, that of giving glory unto God, -- so unto this latter end it was necessary that this faith should be
279
accompanied with, yea, and contain in itself, the seeds of all those other graces wherein the divine nature does consist, whereof we are to be made partners. Not only, therefore, the thing itself, or the communication of the righteousness of Christ unto us, but the way, and manner, and means of it, do depend on God's sovereign order and disposal. Wherefore, although Christ did make satisfaction to the justice of God for all the sins of the church, and that as a common person (for no man in his wits can deny but that he who is a mediator and a surety is, in some sense, a common person); and although he did pay all our debts; yet does the particular interest of this or that man in what he did and suffered depend on the way, means, and order designed of God unto that end. This, and this alone, gives the true necessity of all the duties which are required of us, with their order and their ends.
3. It is objected, "That the imputation of the righteousness of Christ, which we defend, overthrows the necessity of faith itself." This is home indeed. "Aliquid adhaerebit" is the design of all these objections; but they have reason to plead for themselves who make it. "For on this supposition," they say, "the righteousness of Christ is ours before we do believe; for Christ satisfied for all our sins, as if we had satisfied in our own persons. And he who is esteemed to have satisfied for all his sins in his own person is acquitted from them all and accounted just, whether he believe or no; nor is there any ground or reason why he should be required to believe. If, therefore, the righteousness of Christ be really ours, because, in the judgment of God, we are esteemed to have wrought it in him, then it is ours before we do believe. If it be otherwise, then it is plain that that righteousness itself can never be made ours by believing; only the fruits and effects of it may be suspended on our believing, whereby we may be made partakers of them. Yea, if Christ made any such satisfaction for us as is pretended, it is really ours, without any farther imputation; for, being performed for us and in our stead, it is the highest injustice not to have us accounted pardoned and acquitted, without any farther, either imputation on the part of God or faith on ours." These things I have transcribed out of Socinus, De Servatore, lib. 4 cap. 2-5; which I would not have done but that I find others to have gone before me herein, though to another purpose. And he concludes with a confidence which others also seem, in some measure, to have learned of him; for he says unto his adversary,
280
"Haec tua, tuorumque sententia, adeo foeda et execrabilis est, ut pestilentiorem errorem post homines natos in populo. Dei extitisse non credam", -- speaking of the satisfaction of Christ, and the imputation of it unto believers. And, indeed, his serpentine wit was fertile in the invention of cavils against all the mysteries of the gospel. Nor was he obliged by any one of them, so as to contradict himself in what he opposed concerning any other of them; for, denying the deity of Christ, his satisfaction, sacrifice, merit, righteousness, and overthrowing the whole nature of his mediation, nothing stood in his way which he had a mind to oppose. But I somewhat wonder how others can make use of his inventions in this kind; who, if they considered aright their proper tendency, they will find them to be absolutely destructive of what they seem to own. So it is in this present objection against the imputation of the righteousness of Christ. If it has any force in it, as indeed it has not, it is to prove that the satisfaction of Christ was impossible; and so he intended it. But it will be easily removed.
I answer, first, in general, that the whole fallacy of this objection lies in the opposing once part of the design and method of God's grace in this mystery of our justification unto another; or the taking of one part of it to be the whole, which, as to its efficacy and perfection, depends on somewhat else. Hereof we warned the reader in our previous discourses. For the whole of it is a supposition that the satisfaction of Christ, if there be any such thing, must have its whole effect without believing on our part; which is contrary unto the whole declaration of the will of God in the gospel. But I shall principally respect them who are pleased to make use of this objection, and yet do not deny the satisfaction of Christ. And I say, --
(1.) When the Lord Christ died for us, and offered himself as a propitiatory sacrifice, "God laid all our sins on him," <235306>Isaiah 53:6; and he then "bare them all in his own body on the tree," 1<600224> Peter 2:24. Then he suffered in our stead, and made full satisfaction for all our sins; for he "appeared to put away sin by the sacrifice of himself," <580926>Hebrews 9:26; and "by one offering he has perfected forever them that are sanctified," chapter 10:14. He whose sins were not actually and absolutely satisfied for in that one offering of Christ, shall never have them expiated unto eternity; for "henceforth he dies no more," there is "no more sacrifice for
281
sin." The repetition of a sacrifice for sin, which must be the crucifying of Christ afresh, overthrows the foundation of Christian religion.
(2.) Notwithstanding this full, plenary satisfaction once made for the sins of the world that shall be saved, yet all men continue equal to be born by nature "children of wrath;" and whilst they believe not, "the wrath of God abides on them," <430336>John 3:36; -- that is, they are obnoxious unto and under the curse of the law. Wherefore, on the only making of that satisfaction, no one for whom it was made in the design of God can be said to have suffered in Christ, nor to have an interest in his satisfaction, nor by any way or means be made partaker of it antecedently unto another act of God in its imputation unto him. For this is but one part of the purpose of God's grace as unto our justification by the blood of Christ, -- namely, that he by his death should make satisfaction for our sins; nor is it to be separated from what also belongs unto it in the same purpose of God. Wherefore, from the position or grant of the satisfaction of Christ, no argument can be taken unto the negation of a consequential act of its imputation unto us; nor, therefore, of the necessity of our faith in the believing and receiving of it, which is no less the appointment of God than it was that Christ should make that satisfaction. Wherefore, --
(3.) That which the Lord Christ paid for us is as truly paid as if we had paid it ourselves. So he speaks, <196905>Psalm 69:5, yTil}zOg;Aaol rv,a} byvia; za;. He made no spoil of the glory of God; what was done of that nature by us, he returned it unto him. And what he underwent and suffered, he underwent and suffered in our stead. But yet the act of God in laying our sins on Christ conveyed no actual right and title to us unto what he did and suffered. They are not immediately thereon, nor by virtue thereof, ours, or esteemed ours; because God has appointed somewhat else, not only antecedent thereunto, but as the means of it, unto his own glory. These things, both as unto their being and order, depend on the free ordination of God. But yet, --
(4.) It cannot be said that this satisfaction was made for us on such a condition as should absolutely suspend the event, and render it uncertain whether it should ever be for us or no. Such a institution may be righteous in pecuniary solutions. A man may lay down a great sum of money for the discharge of another, on such a condition as may never be fulfilled; for, on
282
the absolute failure of the condition, his money may and ought to be restored unto him, whereon he has received no injury or damage. But in penal suffering for crimes and sins, there can be no righteous constitution that shall make the event and efficacy of it to depend on a condition absolutely uncertain, and which may not come to pass or be fulfilled; for if the condition fail, no recompense can be made unto him that has suffered. Wherefore, the way of the application of the satisfaction of Christ unto them for whom it was made, is sure and steadfast in the purpose of God.
(5.) God has appointed that there shall be an immediate foundation of the imputation of the satisfaction and righteousness of Christ unto us; whereon we may be said to have done and suffered in him what he did and suffered in our stead, by that grant, donation, and imputation of it unto us; or that we may be interested in it, that it may be made ours: which is all we contend for. And this is our actual coalescence into one mystical person with him by faith. Hereon does the necessity of faith originally depend. And if we shall add hereunto the necessity of it likewise unto that especial glory of God which he designs to exalt in our justification by Christ, as also unto all the ends of our obedience unto God, and the renovation of our natures into his image, its station is sufficiently secured against all objections. Our actual interest in the satisfaction of Christ depends on our actual insertion into his mystical body by faith, according to the appointment of God.
4. It is yet objected, "That if the righteousness of Christ be made ours, we may be said to be saviors of the world, as he was, or to save others, as he did; for he was so and did so by his righteousness, and no otherwise." This objection also is of the same nature with those foregoing, -- a mere sophistical cavil. For, --
(1.) The righteousness of Christ is not transfused into us, so as to be made inherently and subjectively ours, as it was in him, and which is necessarily required unto that effect of saving others thereby. Whatever we may do, or be said to do, with respect unto others, by virtue of any power or quality inherent in ourselves, we can be said to do nothing unto others, or for them, by virtue of that which is imputed unto us only for our own benefit. That any righteousness of ours should benefit another, it is absolutely necessary that it should be wrought by ourselves.
283
(2.) If the righteousness of Christ could be transfused into us, and be made inherently ours, yet could we not be, nor be said to be, the saviors of others thereby; for our nature in our individual persons is not "subjectum capax", or capable to receive and retain a righteousness useful and effectual unto that end. This capacity was given unto it in Christ by virtue of the hypostatical union, and no otherwise. The righteousness of Christ himself, as performed in the human nature, would not have been sufficient for the justification and salvation of the church, had it not been the righteousness of his person who is, both God and man; for "God redeemed his church with his own blood."
(3.) This imputation of the righteousness of Christ unto us, as unto its ends and use, has its measure from the will of God, and his purpose in that imputation; and this is, that it should be the righteousness of them unto whom it is imputed, and nothing else.
(4.) We do not say that the righteousness of Christ, as made absolutely for the whole church, is imputed unto every believer; but his satisfaction for every one of them in particular, according unto the will of God, is imputed unto them, -- not with respect unto its general ends, but according unto every one's particular interest. Every believer has his own homer of this bread of life; and all are justified by the same righteousness.
(5.) The apostle declares, as we shall prove afterwards, that as Adam's actual sin is imputed unto us unto condemnation, so is the obedience of Christ imputed unto us to the justification of life. But Adam's sin is not so imputed unto any person as that he should then and thereby be the cause of sin and condemnation unto all other persons in the world, but only that he himself should become guilty before God thereon. And so is it on the other side. And as we are made guilty by Adam's actual sin, which is not inherent in us but only imputed unto us; so are we made righteous by the righteousness of Christ, which is not inherent in us, but only imputed unto us. And imputed unto us it is, because himself was righteous with it, not for himself, but for us.
5. It is yet said, "That if we insist on personal imputation unto every believer of what Christ did, or if any believer be personally righteous in the very individual acts of Christ's righteousness, many absurdities will follow." But it was observed before, that when any design to oppose an
284
opinion from the absurdities which they suppose would follow upon it, they are much inclined so to state it as, that at least they may seem so to do. And this oft times the most worthy and candid persons are not free from, in the heat of disputation. So I fear it is here fallen out; for as unto personal imputation, I do not well understand it. All imputation is unto a person, and is the act of a person, be it of what, and what sort it will; but from neither of them can be denominated a personal imputation. And if an imputation be allowed that is not unto the persons of men, -- namely, in this case unto all believers, -- the nature of it has not yet been declared, as I know of.
That any have so expressed the imputation pleaded for, "that every believer should be personally righteous in the very individual acts of Christ's righteousness," I know not; I have neither read nor heard any of them who have so expressed their mind. It may be some have done so: but I shall not undertake the defense of what they have done; for it seems not only to suppose that Christ did every individual act which in any instance is required of us, but also that those acts are made our own inherently, -- both which are false and impossible. That which indeed is pleaded for in this imputation is only this, that what the Lord Christ did and suffered as the mediator and surety of the covenant, in answer unto the law, for them, and in their stead, is imputed unto every one of them unto the justification of life. And sufficient this is unto that end, without any such supposals.
(1.) From the dignity of the person who yielded this obedience, which rendered it both satisfactory and meritorious, and imputable unto many.
(2.) From the nature of the obedience itself, which was a perfect compliance with, a fulfilling of, and satisfaction unto the whole law in all its demands. This, on the supposition of that act of God's sovereign authority, whereby a representative of the whole church was introduced to answer the law, is the ground of his righteousness being made theirs, and being every way sufficient unto their justification.
(3.) From the constitution of God, that what was done and suffered by Christ as a public person, and our surety, should be reckoned unto us, as if done by ourselves. So the sin of Adam, whilst he was a public person, and represented his whole posterity, is imputed unto us all, as if we had committed that actual sin.
285
This Bellarmine himself frequently acknowledges: "Peccavimus in promo homine quando ille peccavit, et illa ejus praevaricatio nostra etiam praevaricatio fuit. Non enim vere per Adami inobedientiam constitueremur peccatores, nisi inobedientia illius nostra etiam inobedientia esset", De Amiss. Grat. et Stat. Peccat., lib. 5 cap. 18. And elsewhere, that the actual sin of Adam is imputed unto us, as if we all had committed that actual sin; that is, broken the whole law of God. And this is that whereby the apostle illustrates the imputation of the righteousness of Christ unto believers; and it may on as good grounds be charged with absurdities as the other. It is not, therefore, said that God judges that we have in our own persons done those very acts, and endured that penalty of the law, which the Lord Christ did and endured; for this would overthrow all imputation; -- but what Christ did and suffered, that God imputes unto believers unto the justification of life, as if it had been done by themselves; and his righteousness as a public person is made theirs by imputation, even as the sin of Adam, whilst a public person, is made the sin of all his posterity by imputation.
Hereon none of the absurdities pretended, which are really such, do at all follow. It does not so, that Christ in his own person performed every individual act that we in our circumstances are obliged unto in a way of duty; nor was there any need that so he should do. This imputation, as I have showed, stands on other foundations. Nor does it follow, that every saved person's righteousness before God is the same identically and numerically with Christ's in his public capacity as mediator; for this objection destroys itself, by affirming that as it was his, it was the righteousness of God-man, and so it has an especial nature as it respects or relates unto his person. It is the same that Christ in his public capacity did work or effect. But there is a wide difference in the consideration of it as his absolutely, and as made ours. It was formally inherent in him, -- is only materially imputed unto us; was actively his, -- is passively ours; was wrought in the person of God-man for the whole church, -- is imputed unto each single believer, as unto his own concernment only. Adam's sin, as imputed unto us, is not the sin of a representative, though it be of him that was so, but is the particular sin of every one of us; but this objection must be farther spoken unto, where it occurs afterwards. Nor will it follow, that on this supposition we should be accounted to
286
have done that which was done long before we were in a capacity of doing any thing; for what is done for us and in our stead, before we are in any such capacity, may be imputed unto us, as is the sin of Adam. And yet there is a manifold sense wherein men may be said to have done what was done for them and in their name, before their actual existence; so that therein is no absurdity. As unto what is added by the way, that Christ did not do nor suffer the "idem" that we were obliged unto; whereas he did what the law required, and suffered what the law threatened unto the disobedient, which is the whole of what we are obliged unto, it will not be so easily proved, nor the arguments very suddenly answered, whereby the contrary has been confirmed. That Christ did sustain the place of a surety, or was the surety of the new covenant, the Scripture does so expressly affirm that it cannot be denied. And that there may be sureties in cases criminal as well as civil and pecuniary, has been proved before. What else occurs about the singularity of Christ's obedience, as he was mediator, proves only that his righteousness, as formally and inherently his, was peculiar unto himself; and that the adjuncts of it, which arise from its relation unto his person, as it was inherent in him, are not communicable unto them to whom it is imputed.
6. It is, moreover, urged, "That upon the supposed imputation of the righteousness of Christ, it will follow that every believer is justified by the works of the law; for the obedience of Christ was a legal righteousness, and if that be imputed unto us, then are we justified by the law; which is contrary unto express testimonies of Scripture in many places."
Answer. (1.) I know nothing more frequent in the writings of some learned men than that the righteousness of Christ is our legal righteousness; who yet, I presume, are able to free themselves of this objection.
(2.) If this do follow in the true sense of being justified by the law, or the works of it, so denied in the Scripture, their weakness is much to be pitied who can see no other way whereby we may be freed from an obligation to be justified by the law, but by this imputation of the righteousness of Christ.
(3.) The Scripture which affirms that "by the deeds of the law no man can be justified," affirms in like manner that by "faith we do not make void the law, but establish it;" that "the righteousness of the law is fulfilled in us";
287
that Christ "came not to destroy the law, but to fulfill it," and is the "end of the law for righteousness unto them that do believe." And that the law must be fulfilled, or we cannot be justified, we shall prove afterwards.
(4.) We are not hereon justified by the law, or the works of it, in the only sense of that proposition in the Scripture; and to coin new senses or significations of it is not safe. The meaning of it in the Scripture is, that only "the doers of the law shall be justified," <450213>Romans 2:13; and that "he that does the things of it shall live by them," chapter <451005>10:5, -- namely, in his own person, by the way of personal duty, which alone the law requires. But if we, who have not fulfilled the law in the way of inherent, personal obedience, are justified by the imputation of the righteousness of Christ unto us, then are we justified by Christ, and not by the law.
But it is said that this will not relieve; for if his obedience be so imputed unto us, as that we are accounted by God in judgment to have done what Christ did, it is all one upon the matter, and we are as much justified by the law as if we had in our own proper persons performed an unsinning obedience unto it. This I confess I cannot understand. The nature of this imputation is here represented, as formerly, in such a way as we cannot acknowledge; from thence alone this inference is made, which yet, in my judgment, does not follow thereon. For grant an imputation of the righteousness of another unto us, be it of what nature it will, all justification by the law and works of it, in the sense of the Scripture, is gone for ever. The admission of imputation takes off all power from the law to justify; for it can justify none but upon a righteousness that is originally and inherently his own: "The man that does them shall live in them." If the righteousness that is imputed be the ground and foundation of our justification, and made ours by that imputation, state it how you will, that justification is of grace, and not of the law. However, I know not of any that say we are accounted of God in judgment personally to have done what Christ did; and it may have a sense that is false, -- namely, that God should judge us in our own persons to have done those acts which we never did. But what Christ did for us, and in our stead, is imputed and communicated unto us, as we coalesce into one mystical person with him by faith; and thereon are we justified. And this absolutely overthrows all justification by the law or the works of it; though the law be established, fulfilled, and accomplished, that we may be justified.
288
Neither can any, on the supposition of the imputation of the righteousness of Christ truly stated, be said to merit their own salvation. Satisfaction and merit are adjuncts of the righteousness of Christ, as formally inherent in his own person; and as such it cannot be transfused into another. Wherefore, as it is imputed unto individual believers, it has not those properties accompanying of it, which belong only unto its existence in the person of the Son of God. But this was spoken unto before, as also much of what was necessary to be here repeated.
These objections I have in this place taken notice of because the answers given unto them do tend to the farther explanation of that truth, whose confirmation, by arguments and testimonies of Scripture, I shall now proceed unto.
289
CHAPTER 10.
ARGUMENTS FOR JUSTIFICATION BY THE IMPUTATION OF THE RIGHTEOUSNESS OF CHRIST. THE FIRST ARGUMENT
FROM THE NATURE AND USE OF OUR OWN PERSONAL RIGHTEOUSNESS
III. There is a justification of convinced sinners on their believing.
Hereon are their sins pardoned, their persons accepted with God, and a right is given unto them unto the heavenly inheritance. This state they are immediately taken into upon their faith, or believing in Jesus Christ. And a state it is of actual peace with God These things at present take for granted; and they are the foundation of all that I shall plead in the present argument. And I do take notice of them, because some seem, to the best of my understanding, to deny any real actual justification of sinners on their believing in this life. For they make justification to be only a general conditional sentence declared in the gospel; which, as unto its execution, is delayed unto the day of judgment. For whilst men are in this world, the whole condition of it being not fulfilled, they cannot be partakers of it, or be actually and absolutely justified. Hereon it follows, that indeed there is no real state of assured rest and peace with God by Jesus Christ, for any persons in this life. This at present I shall not dispute about, because it seems to me to overthrow the whole gospel, -- the grace of our Lord Jesus Christ, and all the comfort of believers; about which I hope we are not as yet called to contend.
Our inquiry is, how convinced sinners do, on their believing, obtain the remission of sins, acceptance with God, and a right unto eternal life? And if this can no other way be done but by the imputation of the righteousness of Christ unto them, then thereby alone are they justified in the sight of God. And this assertion proceeds on a supposition that there is a righteousness required unto the justification of any person whatever: for whereas God, in the justification of any person, does declare him to be acquitted from all crimes laid unto his charges, and to stand as righteous in his sight, it must be on the consideration of a righteousness whereon any man is so acquitted and declared; for the judgment of God is according
290
unto truth. This we have sufficiently evidenced before, in that juridical procedure wherein the Scripture represents unto us the justification of a believing sinner. And if there be not other righteousness whereby we may be thus justified but only that of Christ imputed unto us, then thereby must we be justified, or not at all; and if there be any such other righteousness, it must be our own, inherent in us, and wrought out by us; for these two kinds, inherent and imputed righteousness, our own and Christ's, divide the whole nature of righteousness, as to the end inquired after. And that there is no such inherent righteousness, no such righteousness of our own, whereby we may be justified before God, I shall prove in the first place. And I shall do it, first, from express testimonies of Scripture, and then from the consideration of the thing itself; and two things I shall premise hereunto: --
1. That I shall not consider this righteousness of our own absolutely in itself, but as it may be conceived to be improved and advanced by its relation unto the satisfaction and merit of Christ: for many will grant that our inherent righteousness is not of itself sufficient to justify us in the sight of God; but take it as it has value and worth communicated unto it from the merit of Christ, and so it is accepted unto that end, and judged worthy of eternal life. We could not merit life and salvation had not Christ merited that grace for us whereby we may do so, and merited also that our works should be of such a dignity with respect unto reward. We shall, therefore, allow what worth can be reasonably thought to be communicated unto this righteousness from its respect unto the merit of Christ.
2. Whereas persons of all sorts and parties do take various ways in the assignation of an interest in our justification unto our own righteousness, so as that no parties are agreed about it, nor many of the same mind among themselves, -- as might easily be manifested in the Papists, Socinians, and others, I shall, so far as it is possible in the ensuing arguments, have respect unto them all; for my design is to prove that it has no such interest in our justification before God, as that the righteousness of Christ should not be esteemed the only righteousness whereon we are justified.
And, First, we shall produce some of those many testimonies which may be pleaded unto this purpose, <19D003>Psalm 130:3,4,
291
"If thou, LORD, shouldest mark iniquities, O Lord, who shall stand? But there is forgiveness with thee, that thou mayest be feared."
There is an inquiry included in these words, how a man, how any man, may be justified before God; how he may stand, that is, in the presence of God, and be accepted with him, -- how he shall stand in judgment, as it is explained, <190105>Psalm 1:5, "The wicked shall not stand in the judgment," shall not be acquitted on their trial. That which first offers itself unto this end is his own obedience; for this the law requires of him in the first place, and this his own conscience calls upon him for. But the psalmist plainly declares that no man can thence manage a plea for his justification with any success; and the reason is, because, notwithstanding the best of the obedience of the best of men, there are iniquities found with them against the Lord their God; and if men come to their trial before God, whether they shall be justified or condemned, these also must be heard and taken into the account. But then no man can "stand," no man can be "justified," as it is elsewhere expressed. Wherefore, the wisest and safest course is, as unto our justification before God, utterly to forego this plea and not to insist on our own obedience, lest our sins should appear also, and be heard. No reason can any man give on his own account why they should not be so; and if they be so, the best of men will be cast in their trial as the psalmist declares.
Two things are required in this trial, that a sinner may stand: --
1. That his iniquities be not observed, for if they be so, he is lost for ever.
2. That a righteousness be produced and pleaded that will endure the trial; for justification is upon a justifying righteousness.
For the first of these, the psalmist tells us it must be through pardon or forgiveness. "But there is forgiveness with thee," wherein lies our only relief against the condemnatory sentence of the law with respect unto our iniquities, -- that is, through the blood of Christ, for in him
"we have redemption through his blood, even the forgiveness of sins," <490107>Ephesians 1:7.
292
The other cannot be our own obedience, because of our iniquities. Wherefore this the same psalmist directs us unto, <197116>Psalm 71:16,
"I will go in the strength of the Lord God: I will make mention of thy righteousness, of thine only."
The righteousness of God, and not his own, yea, in opposition unto his own, is the only plea that in this case he would insist upon.
If no man can stand a trial before God upon his own obedience, so as to be justified before him, because of his own personal iniquities; and if our only plea in that case be the righteousness of God, the righteousness of God only, and not our own; then is there no personal, inherent righteousness in any believers whereon they may be justified; -- which is that which is to be proved.
The same is again asserted by the same person, and that more plainly and directly, <19E302>Psalm 143:2, "Enter not into judgment with thy servant; for in thy sight shall no man living be justified." This testimony is the more to he considered, because as it is derived from the law, <023407>Exodus 34:7, so it is transferred into the gospel, and twice urged by the apostle unto the same purpose, <450320>Romans 3:20; <480216>Galatians 2:16.
The person who insists on this plea with God professes himself to be his servant: "Enter not into judgment with thy servant;" that is, one that loved him, feared him, yielded all sincere obedience. He was not a hypocrite, not an unbeliever, not an unregenerate person, who had performed no works but such as were legal, such as the law required, and such as were done in the strength of the law only; such works as all will acknowledge to be excluded from our justification, and which, as many judge, are only those which are so excluded. David it was, who was not only converted, a true believer, had the Spirit of God, and the aids of special grace in his obedience, but had this testimony unto his sincerity, that he was "a man after God's own heart." And this witness had he in his own conscience of his integrity, uprightness, and personal righteousness, so as that he frequently avows them, appeals unto God concerning the truth of them, and pleads them as a ground of judgment between him and his adversaries. We have, therefore, a case stated in the instance of a sincere and eminent believer, who excelled most in inherent, personal righteousness.
293
This person, under these circumstances, thus testified unto both by God and in his own conscience, as unto the sincerity, yea, as unto the eminency, of his obedience, considers how he may "stand before God," and "be justified in his sight." Why does he not now plead his own merits; and that, if not "ex condigno," yet at least "ex congruo," he deserved to be acquitted and justified? But he left this plea for that generation of men that were to come after, who would justify themselves and despise others. But suppose he had no such confidence in the merit of his works as some have now attained unto, yet why does he not freely enter into judgment with God, put it unto the trial whether he should be justified or no, by pleading that he had fulfilled the condition of the new covenant, that everlasting covenant which God made with him, ordered in all things, and sure? For upon a supposition of the procurement of that covenant and the terms of it by Christ (for I suppose the virtue of that purchase he made of it is allowed to extend unto the Old Testament), this was all that was required of him. Is it not to be feared that he was one of them who see no necessity, or leave none, of personal holiness and righteousness, seeing he makes no mention of it, now it should stand him in the greatest stead? At least he might plead his faith, as his own duty and work, to be imputed unto him for righteousness. But whatever the reason be, he waives them all, and absolutely deprecates a trial upon them. "Come not," says he, "O LORD, into judgment with thy servant;" as it is promised that he who believes should "not come into judgment," <430524>John 5:24.
And if this holy person renounce the whole consideration of all his personal, inherent righteousness, in every kind, and will not insist upon it under any pretense, in any place, as unto any use in his justification before God, we may safely conclude there is no such righteousness in any, whereby they may be justified. And if men would but leave those shades and coverts under which they hide themselves in their disputations, -- if they would forego those pretenses and distinctions wherewith they delude themselves and others, and tell us plainly what plea they dare make in the presence of God from their own righteousness and obedience, that they may be justified before him, -- we should better understand their minds than now we do. There is one, I confess, who speaks with some confidence unto this purpose, and that is Vasquez the Jesuit, in 1, 2, disp. 204, cap. 4,
294
"Inhaerens justitia ita reddit animam justam et sanctam ac proinde iliam Dei, ut hoc ipso reddat eam heredem, et dignam aeterna gloria; imo ipse Deus efficere non potest ut hujusmodi justis dignus non sit aeterna beatitudine".
Is it not sad, that David should discover so much ignorance of the worth of his inherent righteousness, and discover so much pusillanimity with respect unto his trial before God, whereas God himself could not otherwise order it, but that he was, and must be, "worthy of eternal blessedness?"
The reason the psalmist gives why he will not put it unto the trial, whether he should be acquitted or justified upon his own obedience, is this general axiom: "For in thy sight," or before thee, "shall no man living be justified." This must be spoken absolutely, or with respect unto some one way or cause of justification. If it be spoken absolutely, then this work ceases forever, and there is indeed no such thing as justification before God. But this is contrary unto the whole Scripture, and destructive of the gospel. Wherefore it is spoken with respect unto our own obedience and works. He does not pray absolutely that he "would not enter into judgment with him," for this were to forego his government of the world; but that he would not do so on the account of his own duties and obedience. But if so be these duties and obedience did answer, in any sense or way, what is required of us as a righteousness unto justification, there was no reason why he should deprecate a trial by them or upon them. But whereas the Holy Ghost does so positively affirm that "no man living shall be justified in the sight of God," by or upon his own works or obedience, it is, I confess, marvelous unto me that some should so interpret the apostle James as if he affirmed the express contrary, -- namely, that we are justified in the sight of God by our own works, -- whereas indeed he says no such thing. This, therefore, is an eternal rule of truth, -- By or upon his own obedience no man living can be justified in the sight of God. It will be said, "That if God enter into judgment with any on their own obedience by and according to the law, then, indeed, none can be justified before him; but God judging according to the gospel and the terms of the new covenant, men may be justified upon their own duties, works, and obedience."
295
Ans. (1.) The negative assertion is general and unlimited, -- that "no man living shall" (on his own works or obedience) "be justified in the sight of God." And to limit it unto this or that way of judging, is not to distinguish, but to contradict the Holy Ghost.
(2.) The judgment intended is only with respect unto justification, as is plain in the words; but there is no judgment on our works or obedience, with respect unto righteousness and justification, but by the proper rule and measure of them, which is the law. If they will not endure the trial by the law, they will endure no trial, as unto righteousness and justification in the sight of God.
(3.) The prayer and plea of the psalmist, on this supposition, are to this purpose: "O LORD, enter not into judgment with thy servant by or according unto the law; but enter into judgment with me on my own works and obedience according to the rule of the gospel;" for which he gives this reason, "because in thy sight shall no man living be justified:" which how remote it is from his intention need not be declared.
(4.) The judgment of God unto justification according to the gospel does not proceed on our works of obedience, but upon the righteousness of Christ, and our interest therein by faith; as is too evident to be modestly denied. Notwithstanding this exception, therefore, hence we argue, --
If the most holy of the servants of God, in and after a course of sincere, fruitful obedience, testified unto by God himself, and witnessed in their own consciences, -- that is, whilst they have the greatest evidences of their own sincerity, and that indeed they are the servants of God, -- do renounce all thoughts of such a righteousness thereby, as whereon, in any sense, they may be justified before God; then there is no such righteousness in any, but it is the righteousness of Christ alone, imputed unto us, whereon we are so justified. But that so they do, and ought all of them so to do, because of the general rule here laid down, that in the sight of God no man living shall be justified, is plainly affirmed in this testimony.
I no way doubt but that many learned men, after all their pleas for an interest of personal righteousness and works in our justification before God, do, as unto their own practice, retake themselves unto this method of
296
the psalmist, and cry, as the prophet Daniel does, in the name of the church,
"We do not present our supplications before thee for our own righteousness, but for thy great mercies," chapter <270918>9:18.
And therefore Job (as we have formerly observed), after a long and earnest defense of his own faith, integrity, and personal righteousness, wherein he justified himself against the charge of Satan and men, being called to plead his cause in the sight of God, and declare on what grounds he expected to be justified before him, renounces all his former pleas, and betakes himself unto the same with the psalmist, chapter <184004>40:4; 43:6.
It is true, in particular cases, and as unto some special ends in the providence of God, a man may plead his own integrity and obedience before God himself. So did Hezekiah, when he prayed for the sparing of his life, <233803>Isaiah 38:3,
"Remember now, O LORD, I beseech thee, how I have walked before thee in truth, and with a perfect heart, and have done that which is good in thy sight."
This, I say, may be done with respect unto temporal deliverance, or any other particular end wherein the glory of God is concerned: so was it greatly in sparing the life of Hezekiah at that time. For whereas he had with great zeal and industry reformed religion and restored the true worship of God, the "cutting him off in the midst of his days" would have occasioned the idolatrous multitude to have reflected on him as one dying under a token of divine displeasure. But none ever made this plea before God for the absolute justification of their persons. So Nehemiah, in that great contest which he had about the worship of God and the service of his house, pleads the remembrance of it before God, in his justification against his adversaries; but resolves his own personal acceptance with God into pardoning mercy:
"And spare me according unto the multitude of thy mercies," chapter <141322>13:22.
Another testimony we have unto the same purpose in the prophet Isaiah, speaking in the name of the church, chapter <236406>64:6,
297
"We are all as an unclean thing, and all our righteousnesses are as filthy rags."
It is true the prophet does in this place make a deep confession of the sins of the people; but yet withal he joins himself with them, and asserts the especial interest of those concerning whom he speaks, by adoption, -- that God was their Father, and they his people, chapter <236316>63:16, <234408>44:8,9. And the righteousnesses of all that are the children of God are of the same kind, however they may differ in degrees, and some of them may be more righteous than others; but it is all of it described to be such, as that we cannot, I think, justly expect justification in the sight of God upon the account of it. But whereas the consideration of the nature of our inherent righteousness belongs unto the second way of the confirmation of our present argument, I shall not farther here insist on this testimony.
Many others also, unto the same purpose, I shall wholly omit, -- namely, all those wherein the saints of God, or the church, in a humble acknowledgment and confession of their own sins, do retake themselves unto the mercy and grace of God alone, as dispensed through the mediation and blood of Christ; and all those wherein God promises to pardon and blot out our iniquities for his own sake, for his name's sake -- to bless the people, not for any good that was in them nor for their righteousness, nor for their works, the consideration whereof he excludes from having any influence into any acting of his grace towards them; and all those wherein God expresses his delight in them alone, and his approbation of them who hope in his mercy, trust in his name, retaking themselves unto him as their only refuge, pronouncing them accursed who trust in any thing else, or glory in themselves, -- such as contain singular promises unto them that retake themselves unto God, as fatherless, hopeless, and lost in themselves.
There is none of the testimonies which are multiplied unto this purpose, but they sufficiently prove that the best of God's saints have not a righteousness of their own whereon they can, in any sense, be justified before God. For they do all of them, in the places referred unto, renounce any such righteousness of their own, all that is in them, all that they have done or can do, and retake themselves unto grace and mercy alone. And whereas, as we have before proved, God, in the justification of any, does
298
exercise grace towards them with respect unto a righteousness whereon he declares them righteous and accepted before him, they do all of them respect a righteousness which is not inherent in us, but imputed to us.
Herein lies the substance of all that we inquire into, in this matter of justification. All other disputes about qualifications, conditions, causes, a]neu wn= oukj , any kind of interest for our own works and obedience in our justification before God, are but the speculations of men at ease. The conscience of a convinced sinner, who presents himself in the presence of God, finds all practically reduced unto this one point, -- namely, whether he will trust unto his own personal inherent righteousness, or, in a full renunciation of it, retake himself unto the grace of God and the righteousness of Christ alone. In other things he is not concerned. And let men phrase his own righteousness unto him as they please, let them pretend it meritorious, or only evangelical, not legal, -- only an accomplishment of the condition of the new covenant, a cause without which he cannot be justified, -- it will not be easy to frame his mind unto any confidence in it, as unto justification before God, so as not to deceive him in the issue.
The second part of the present argument is taken from the nature of the thing itself, or the consideration of this personal, inherent righteousness of our own, what it is, and wherein it does consist, and of what use it may be in our justification. And unto this purpose it may be observed, --
That we grant an inherent righteousness in all that do believe, as has been before declared: "For the fruit of the Spirit is in all goodness, and righteousness, and truth", <490509>Ephesians 5:9. "Being made free from sin, we become the servants of righteousness", <450618>Romans 6:18. And our duty it is to "follow after righteousness, godliness, faith, love, patience, meekness," 1<540611> Timothy 6:11. And although righteousness be mostly taken for an especial grace or duty, distinct from other graces and duties, yet we acknowledge that it may be taken for the whole of our obedience before God; and the word is so used in the Scripture, where our own righteousness is opposed unto the righteousness of God. And it is either habitual or actual. There is a habitual righteousness inherent in believers, as they have
299
"put on the new man, which after God is created in righteousness and true holiness," <490424>Ephesians 4:24;
as they are the "workmanship of God, created in Christ Jesus unto good works," chapter <490210>2:10. And there is an actual righteousness, consisting in those good works whereunto we are so created, or the fruits of righteousness, which are to the praise of God by Jesus Christ. And concerning this righteousness it may be observed, first, That men are said in the Scripture to be just or righteous by it; but no one is said to be justified by it before God. Secondly, That it is not ascribed unto, or found in, any but those that are actually justified in order of nature antecedent thereunto.
This being the constant doctrine of all the Reformed churches and divines, it is an open calumny whereby the contrary is ascribed unto them, or any of those who believe the imputation of the righteousness of Christ unto our justification before God. So Bellarmine affirms that no Protestant writers acknowledge an inherent righteousness but only Bucer and Chemnitius; when there is no one of them by whom either the thing itself or the necessity of it is denied. But some excuse may be made for him, from the manner whereby they expressed themselves, wherein they always carefully distinguished between inherent holiness and that righteousness whereby we are justified. But we are now told by one, that if we should affirm it a hundred times, he could scarce believe us. This is somewhat severe; for although he speaks but to one, yet the charge falls equally upon all who maintain that imputation of the righteousness of Christ which he denies, who being at least the generality of all Protestant divines, they are represented either as so foolish as not to know what they say, or so dishonest as to say one thing and believe another. But he endeavors to justify his censure by sundry reasons; and, first, he says, "That inherent righteousness can on no other account be said to be ours, than that by it we are made righteous; that is, that it is the condition of our justification required in the new covenant. This being denied, all inherent righteousness is denied." But how is this proved? What if one should say that every believer is inherently righteous, but yet that this inherent righteousness was not the condition of his justification, but rather the consequent of it, and that it is nowhere required in the new covenant as the condition of our justification? How shall the contrary be made to appear?
300
The Scripture plainly affirms that there is such an inherent righteousness in all that believe; and yet as plainly that we are justified before God by faith without works. Wherefore, that it is the condition of our justification, and so antecedent unto it, is expressly contrary unto that of the apostle,
"Unto him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted unto him for righteousness," <450405>Romans 4:5.
Nor is it the condition of the covenant itself, as that whereon the whole grace of the covenant is suspended; for as it is habitual, wherein the denomination of righteous is principally taken, it is a grace of the covenant itself, and so not a condition of it, <243133>Jeremiah 31:33; 32:39; <263625>Ezekiel 36:25-27. If no more be intended but that it is, as unto its actual exercise, what is indispensably required of all that are taken into covenant, in order unto the complete ends of it, we are agreed; but hence it will not follow that it is the condition of our justification. It is added, "That all righteousness respects a law and a rule, by which it is to be tried; and he is righteous who has done these things which that law requires by whose rule he is to be judged." But, First, This is not the way whereby the Scripture expresses our justification before God, which alone is under consideration, -- namely, that we bring unto it a personal righteousness of our own, answering the law whereby we are to be judged; yea, an assertion to this purpose is foreign to the gospel, and destructive of the grace of God by Jesus Christ. Secondly, It is granted that all righteousness respects a law as the rule of it; and so does this whereof we speak, namely, the moral law; which being the sole, eternal, unchangeable rule of righteousness, if it do not in the substance of it answer thereunto, a righteousness it is not. But this it does, inasmuch as that, so far as it is habitual, it consists in the renovation of the image of God, wherein that law is written in our hearts; and all the actual duties of it are, as to the substance of them, what is required by that law. But as unto the manner of its communication unto us, and of its performance by us, from faith in God by Jesus Christ, and love unto him, as the author and fountain of all the grace and mercy procured and administered by him, it has respect unto the gospel. What will follow from hence? Why, that he is just that does those things which that law requires whereby he is to be judged. He is so certainly; for
301
"not the hearers of the law are just before God, but the doers of the law shall be justified," <450213>Romans 2:13.
"So Moses describeth the righteousness of the law, that the man which does those things shall live in them," <451005>Romans 10:5.
But although the righteousness whereof we discourse be required by the law, -- as certainly it is, for it is nothing but the law in our hearts, from whence we walk in the ways and keep the statutes or commandments of God, -- yet does it not so answer the law as that any man can be justified by it. But then it will be said that if it does not answer that law and rule whereby we are to be judged, then it is no righteousness; for all righteousness must answer the law whereby it is required. And I say it is most true, it is no perfect righteousness; it does not so answer the rule and law as that we can be justified by it, or safely judged on it. But, so far as it does answer the law, it is a righteousness, -- that is, imperfectly so, and therefore is an imperfect righteousness; which yet gives the denomination of righteous unto them that have it, both absolutely and comparatively. It is said, therefore, that it is "the law of grace or the gospel from whence we are denominated righteous with this righteousness;" but that we are by the gospel denominated righteous, from any righteousness that is not required by the moral law, will not be proved. Nor does the law of grace or the gospel anywhere require of us or prescribe unto us this righteousness, as that whereon we are to be justified before God. It requires faith in Christ Jesus, or the receiving of him as he is proposed in the promises of it, in all that are to be justified. It requires, in like manner, "repentance from dead works" in all that believe; as also the fruits of faith, conversion unto God, and repentance, in the works of righteousness, which are to the praise of God by Jesus Christ, with perseverance therein unto the end; and all this may, if you please, be called our evangelical righteousness, as being our obedience unto God according to the gospel. But yet the graces and duties wherein it does consist do no more perfectly answer the commands of the gospel than they do those of the moral law; for that the gospel abates from the holiness of the law, and makes that to be no sin which is sin by the law, or approves absolutely of less intention or lower degrees in the love of God than the law does, is an impious imagination.
302
And that the gospel requires all these things entirely and equally, as the condition of our justification before God, and so antecedently thereunto, is not yet proved, nor ever will be. It is hence concluded that "this is our righteousness, according unto the evangelical law which requires it; by this we are made righteous, -- that is, not guilty of the nonperformance of the condition required in that law." And these things are said to be very plain! So, no doubt, they seemed unto the author; unto us they are intricate and perplexed. However, I wholly deny that our faith, obedience, and righteousness, considered as ours, as wrought by us, although they are all accepted with God through Jesus Christ, according to the grace declared in the gospel, do perfectly answer the commands of the gospel requiring them of us, as to matter, manner, and degree; and (assert) that therefore it is utterly impossible that they should be the cause or condition of our justification before God. Yet in the explanation of these things, it is added by the same author, that "our maimed and imperfect righteousness is accepted unto salvation, as if it were every way absolute and perfect; for that so it should be, Christ has merited by his most perfect righteousness." But it is justification, and not salvation, that alone we discourse about; and that the works of obedience or righteousness have another respect unto salvation than they have unto justification, is too plainly and too often expressed in the Scripture to be modestly denied. And if this weak and imperfect righteousness of ours be esteemed and accepted as every way perfect before God, then either it is because God judges it to be perfect, and so declares us to be most just, and justified thereon in his sight; or he judges it not to be complete and perfect, yet declares us to be perfectly righteous in his sight thereby. Neither of these, I suppose, can well be granted. It will therefore be said, it is neither of them; but "Christ has obtained, by his complete and most perfect righteousness and obedience, that this lame and imperfect righteousness of ours should be accepted as every way perfect." And if it be so, it may be some will think it best not to go about by this weak, halt, and imperfect righteousness, but, as unto their justification, retake themselves immediately unto the most perfect righteousness of Christ; which I am sure the Scripture encourages them unto. And they will be ready to think that the righteousness which cannot justify itself, but must be obliged unto grace and pardon through the merits of Christ, will never be able to justify them. But what will ensue on this explanation of the acceptance of our imperfect righteousness unto
303
justification, upon the merit of Christ? This only, so far as I can discern, that Christ has merited and procured, either that God should judge that to be perfect which is imperfect, and declare us perfectly righteous when we are not so; or that he should judge the righteousness still to be imperfect, as it is, but declare us to be perfectly righteous with and by this imperfect righteousness. These are the plain paths that men walk in who cannot deny but that there is a righteousness required unto our justification, or that we may be declared righteous before God, in the sight of God, according unto the judgment of God; yet, denying the imputation of the righteousness of Christ unto us, will allow us no other righteousness unto this end but that which is so weak and imperfect as that no man can justify it in his own conscience, nor, without a frenzy of pride, can think or imagine himself perfectly righteous thereby.
And whereas it is added, that "he is blind who sees not that this righteousness of ours is subordinate unto the righteousness of Christ," I must acknowledge myself otherwise minded, notwithstanding the severity of this censure. It seems to me that the righteousness of Christ is subordinate unto this righteousness of our own, as here it is stated, and not the contrary: for the end of all is our acceptance with God as righteous; but according unto these thoughts, it is our own righteousnesses whereon we are immediately accepted with God as righteous. Only Christ has deserved by his righteousness that our righteousness may be so accepted; and is therefore, as unto the end of our justification before God, subordinate thereunto.
But to return from this digression, and to proceed unto our argument. This personal, inherent righteousness which, according to the Scripture, we allow in believers, is not that whereby or wherewith we are justified before God; for it is not perfect, nor perfectly answers any rule of obedience that is given unto us: and so cannot be our righteousness before God unto our justification. Wherefore, we must be justified by the righteousness of Christ imputed unto us, or be justified without respect unto any righteousness, or not be justified at all. And a threefold imperfection does accompany it: --
1. As to the principle of it, as it is habitually resident in us; for, --
304
(1.) There is a contrary principle of sin abiding with it in the same subject, whilst we are in this world. For contrary qualities may be in the same subject, whilst neither of them is in the highest degree. So it is in this case, <480517>Galatians 5:17,
"For the flesh lusts against the Spirit, and the Spirit against the flesh; and these are contrary one to the other: so that ye cannot do the things that ye would."
(2.) None of the faculties of our souls are perfectly renewed whilst we are in this world. "The inward man is renewed day by day", 2<470416> Corinthians 4:16; and we are always to be purging ourselves from all pollution of flesh and spirit, 2<470701> Corinthians 7:1. And hereunto belongs whatever is spoken in the Scripture, whatever believers find in themselves by experience, of the remainders of indwelling sin, in the darkness of our minds; whence at best we know but in part, and through ignorance are ready to wander out of the way, <580502>Hebrews 5:2, in the deceitfulness of the heart and disorder of affections. I understand not how any one can think of pleading his own righteousness in the sight of God, or suppose that he can be justified by it, upon this single account, of the imperfection of its inherent habit or principle.
Such notions arise from the ignorance of God and ourselves, or the want of a due consideration of the one and the other. Neither can I apprehend how a thousand distinctions can safely introduce it into any consideration in our justification before God. He that can search in any measure, by a spiritual light, into his own heart and soul, will find "God be merciful to me a sinner," a better plea than any he can be furnished withal from any worth of his own. "What is man, that he should be clean? And he that is born of a woman, that he should be righteous?" Job<181514> 15:14-16; 4:18,19. Hence says Gregory, in Job. 9, lib. 9, cap. 14, "Ut saepe diximus omnis justitia humana injustitia esse convincitur si distincte judicetur". Bernard speaks to the same purpose, and almost in the same words, Serm.1. fest. omn. sanct., "Quid potest esse omnis justitia nostra coram Deo? Nonne juxta prophetam velut `pannus menstruatae' reputabitur; et si districte judicetur, injustitia invenietur omnis justitia nostra, et minus habens". A man cannot be justified in any sense by that righteousness which, upon trial, will appear rather to be an unrighteousness.
305
2. It is imperfect with respect unto every act and duty of it, whether internal or external. There is iniquity cleaving unto our holy things, and all our "righteousnesses are as filthy rags," <236406>Isaiah 64:6. It has been often and well observed, that if a man, the best of men, were left to choose the best of his works that ever he performed, and thereon to enter into judgment with God, if only under this notion, that he has answered and fulfilled the condition required of him as unto his acceptation with God, it would be his wisest course (at least it would be so in the judgment of Bellarmine) to renounce it, and retake himself unto grace and mercy alone.
3. It is imperfect by reason of the incursion of actual sins. Hence our Savior has taught us continually to pray for the "forgiveness of our sins;" and "if we say that we have no sins, we deceive ourselves," for "in many things we offend all." And what confidence can be placed in this righteousness, which those who plead for it in this cause acknowledge to be weak, maimed, and imperfect?
I have but touched on these things, which might have been handled at large, and are indeed of great consideration in our present argument. But enough has been spoken to manifest, that although this righteousness of believers be on other accounts like the fruit of the vine, that glads the heart of God and man, yet as unto our justification before God, it is like the wood of the vine, -- a pin is not to be taken from it to hang any weight of this cause upon.
Two things are pleaded in the behalf of this righteousness, and its influence into our justification: --
1. That it is absolutely complete and perfect. Hence some say that they are perfect and sinless in this life; they have no more concern in the mortification of sin, nor of growith in grace. And indeed this is the only rational pretense of ascribing our justification before God thereunto; for were it so with any, what should hinder him from being justified thereon before God, but only that he has been a sinner? -- which spoils the whole market. But this vain imagination is so contrary unto the Scripture, and the experience of all that know the terror of the Lord, and what it is to walk humbly before him, as that I shall not insist on the refutation of it.
306
2. It is pleaded, "That although this righteousness be not an exact fulfilling of the moral law, yet is it the accomplishment of the condition of the new covenant, or entirely answers the law of grace, and all that is required of us therein."
Ans. (1.) This wholly takes away sin, and the pardon of it, no less than does the conceit of sinless perfection which we now rejected; for if our obedience do answer the only law and rule of it whereby it is to be tried, measured, and judged, then is there no sin in us, nor need of pardon. No more is required of any man, to keep him absolutely free from sin, but that he fully answer, and exactly comply with, the rule and law of his obedience whereby he must be judged. On this supposition, therefore, there is neither sin nor any need of the pardon of it. To say that there is still both sin and need of pardon, with respect unto the moral law of God, is to confess that law to be the rule of our obedience, which this righteousness does no way answer; and therefore none by it can be justified in the sight of God.
(2.) Although this righteousness be accepted in justified persons by the grace of our Lord Jesus Christ, yet consider the principle of it, with all the acts and duties wherein it does consist, as they are required and prescribed in the gospel unto us, and they do neither jointly nor severally fulfill and answer the commands of the gospel, no more than they do the commands of the law. Wherefore, they cannot all of them constitute a righteousness consisting in an exact conformity unto the rules of the gospel, or the law of it; for it is impious to imagine that the gospel requiring any duty of us, suppose the love of God, does make any abatement, as unto the matter, manner, or degrees of perfection in it, from what was required by the law. Does the gospel require a lower degree of love to God, a less perfect love, than the law did? God forbid. The same may be said concerning the inward frame of our natures, and all other duties whatever. Wherefore, although this righteousness is accepted in justified persons (as God had respect unto Abel, and then unto his offering), in the way and unto the ends that shall be afterwards declared; yet, as it relates unto the commands of the gospel, both it and all the duties of it are no less imperfect than it would be if it should be left unto its trial by the law of creation only.
307
(3.) I know not what some men intend. On the one hand they affirm that our Lord Jesus Christ has enlarged and heightened the spiritual sense of the moral law, and not only so, but added unto it new precepts of more exact obedience than it did require; -- but on the other, they would have him to have brought down or taken off the obligation of the law, so as that a man, according as he has adapted it unto the use of the gospel, shall be judged of God to have fulfilled the whole obedience which it requires, who never answered any one precept of it according unto its original sense and obligation; for so it must be if this imperfect righteousness be on any account esteemed a fulfilling of the rule of our obedience, as that thereon we should be justified in the sight of God.
(4.) This opinion puts an irreconcilable difference between the law and the gospel, not to be composed by any distinctions; for, according unto it, God declares by the gospel a man to be perfectly righteous, justified, and blessed, upon the consideration of a righteousness that is imperfect; and in the law he pronounces every one accursed who continues not in all things required by it, and as they are therein required. But it is said that this righteousness is no otherwise to be considered but as the condition of the new covenant, whereon we obtain remission of sins on the sole account of the satisfaction of Christ, wherein our justification does consist.
Ans. (1.) Some, indeed, do say so, but not all, not the most, not the most learned, with whom in this controversy we have to do. And in our pleas for what we believe to be the truth, we cannot always have respect unto every private opinion whereby it is opposed.
(2.) That justification consists only in the pardon of sin is so contrary to the signification of the word, the constant use of it in the Scripture, the common notion of it amongst mankind, the sense of men in their own consciences who find themselves under an obligation unto duty, and express testimonies of the Scripture, as that I somewhat wonder how it can be pretended. But it shall be spoken unto elsewhere.
(3.) If this righteousness be the fulfilling of the condition of the new covenant whereon we are justified, it must be in itself such as exactly answers some rule or law of righteousness, and so be perfect: which it does not; and therefore cannot bear the place of a righteousness in our justification.
308
(4.) That this righteousness is the condition of our justification before God, or of that interest in the righteousness of Christ whereby we are justified, is not proved, nor ever will be.
I shall briefly add two or three considerations, excluding this personal righteousness from its pretended interest in our justification, and close this argument: --
1. That righteousness which neither answers the law of God nor the end of God in our justification by the gospel, is not that whereon we are justified. But such is this inherent righteousness of believers, even of the best of them.
(1.) That it answers not the law of God has been proved from its imperfection. Nor will any sober person pretend that it exactly and perfectly fulfill the law of our creation. And this law cannot be disannulled whilst the relation of creator and rewarder on the one hand, and of creatures capable of obedience and rewards on the other, between God and us does continue. Wherefore, that which answers not its law will not justify us; for God will not abrogate that law, that the transgressors of it may be justified. "Do we", says the apostle, by the doctrine of justification by faith without works, "make void the law? God forbid: yea, we establish it," <450331>Romans 3:31.
(2.) That we should be justified with respect unto it answers not the end of God in our justification by the gospel; for this is to take away all glorying in ourselves and all occasion of it, every thing that might give countenance unto it, so as that the whole might be to the praise of his own grace by Christ, <450327>Romans 3:27; 1<460129> Corinthians 1:29-31. How it is faith alone that gives glory to God herein has been declared in the description of its nature. But it is evident that no man has, or can possibly have, any other, any greater occasion of boasting in himself, with respect unto his justification, than that he is justified on his performance of that condition of it, which consists in his own personal righteousness.
2. No man was ever justified by it in his own conscience, much less can he be justified by it in the sight of God; "for God is greater than our hearts and knoweth all things." There is no man so righteous, so holy, in the whole world, nor ever was, but his own conscience would charge him in
309
many things with his coming short of the obedience required of him, in matter or manner, in the kind or degrees of perfection; for there is no man that lives and sins not. Absolutely, "Nemo absolvitur se judice". Let any man be put unto a trial in himself whether he can be justified in his own conscience by his own righteousness, and he will be cast in the trial at his own judgment-seat; and he that does not thereon conclude that there must be another righteousness whereby he must be justified, that originally and inherently is not his own, will be at a loss for peace, with God. But it will be said, that "men may be justified in their consciences that they have performed the condition of the new covenant, which is all that is pleaded with respect unto this righteousness" And I no way doubt but that men may have a comfortable persuasion of their own sincerity in obedience, and satisfaction in the acceptance of it with God. But it is when they try it as an effect of faith, whereby they are justified, and not as the condition of their justification. Let it be thus stated in their minds, -- that God requires a personal righteousness in order unto their justification, whereon their determination must be, "This is my righteousness which I present unto God that I may be justified", and they will find difficulty in arriving at it, if I be not much mistaken.
3. None of the holy men of old, whose faith and experience are recorded in the Scripture, did ever plead their own personal righteousness, under any notion of it, either as to the merit of their works or as unto their complete performance of what was required of them as the condition of the covenant, in order unto their justification before God. This has been spoken unto before.
310
CHAPTER 11.
THE NATURE OF THE OBEDIENCE THAT GOD REQUIRES OF US - THE ETERNAL OBLIGATION OF THE LAW THEREUNTO
Our second argument shall be taken from the nature of that obedience or righteousness which God requires of us that we may be accepted of him, and approved by him. This being a large subject, if fully to be handled, I shall reduce what is of our present concernment in it unto some special heads or observations; --
1. God being a most perfect, and therefore a most free agent, all his acting towards mankind, all his dealings with them, all his constitutions and laws concerning them, are to be resolved into his own sovereign will and pleasure. No other reason can be given of the original of the whole system of them. This the Scripture testifies unto, <19B503>Psalm 115:3; 135:6; <201604>Proverbs 16:4; <490109>Ephesians 1:9,11; <660411>Revelation 4:11. The being, existence, and natural circumstances of all creatures being an effect of the free counsel and pleasure of God, all that belongs unto them must be ultimately resolved thereinto.
2. Upon a supposition of some free acts of the will of God, and the execution of theme constituting an order in the things that outwardly are of him, and their mutual respect unto one another, some things may become necessary in this relative state, whose being was not absolutely necessary in its own nature. The order of all things, and their mutual respect unto one another, depend on God's free constitution no less than their being absolutely. But upon a supposition of that constitution, things have in that order a necessary relation one to another, and all of them unto God. Wherefore, --
3. It was a free, sovereign act of God's will, to create, effect, or produce such a creature as man is; that is, of a nature intelligent, rational, capable of moral obedience, with rewards and punishments. But on a supposition hereof, man, so freely made, could not be governed any other ways but by a moral instrument of law or rule, influencing the rational faculties of his soul unto obedience, and guiding him therein. He could not in that
311
constitution be contained under the rule of God by a mere physical influence, as are all irrational or brute creatures. To suppose it, is to deny or destroy the essential faculty and powers wherewith he was created Wherefore, on the supposition of his being, it was necessary that a law or rule of obedience should be prescribed unto him and be the instrument of God's government towards him.
4. This necessary law, so far forth as it was necessary, did immediately and unavoidably ensue upon the constitution of our nature in relation unto God. Supposing the nature, being, and properties of God, with the works of creation, on the one hand; and suppose the being, existence, and the nature of man, with his necessary relation unto God, on the other; and the law whereof we speak is nothing but the rule of that relation, which can neither be nor be preserved without it. Hence is this law eternal, indispensable, admitting of no other variation than does the relation between God and man, which is a necessary exurgence from their distinct natures and properties.
5. The substance of this law was, that man, adhering unto God absolutely, universally, unchangeably, uninterruptedly, in trust, love, and fear, as the chiefest good, the first author of his being, of all the present and future advantages whereof it was capable, should yield, obedience unto him, with respect unto his infinite wisdom, righteousness, and almighty power to protect, reward, and punish, in all things known to be his will and pleasure, either by the light of his own mind or especial revelation made unto him. And it is evident that no more is required unto the constitution and establishment of this law but that God be God, and man be man, with the necessary relation that must thereon ensue between them. Wherefore, --
6. This law does eternally and unchangeably oblige all men unto obedience to God, -- even that obedience which it requires, and in the manner wherein it requires it; for both the substance of what it requires, and the manner of the performance of it, as unto measures and degrees, are equally necessary and unalterable, upon the suppositions laid down. For God cannot deny himself, nor is the nature of man changed as unto the essence of it, whereunto alone respect is had in this law, by any thing that can fall out. And although God might superadd unto the original obligations of this
312
law what arbitrary commands he pleased, such as did not necessarily proceed or arise from the relation between him and us, which might be, and be continued without them; yet would they be resolved into that principle of this law, that God in all things was absolutely to be trusted and obeyed.
7. "Known unto God are all his works from the foundation of the world." In the constitution of this order of things he made it possible, and foresaw it would be future, that man would rebel against the receptive power of the law, and disturb that order of things wherein he was placed under his moral rule. This gave occasion unto that effect of infinite divine righteousness, in constituting the punishment that man should fall under, upon his transgression of this law. Neither was this an effect of arbitrary will and pleasure, any more than the law itself was. Upon the supposition of the creation of man, the law mentioned was necessary, from all the divine properties of the nature of God; and upon a supposition that man would transgress the law, God being now considered as his ruler and governor, the constitution of the punishment due unto his sin and transgression of it was a necessary effect of divine righteousness. This it would not have been had the law itself been arbitrary; but that being necessary, so was the penalty of its transgression. Wherefore, the constitution of this penalty is liable to no more change, alteration, or abrogation than the law itself, without an alteration in the state and relation between God and man.
8. This is that law which our Lord Jesus Christ came "not to destroy, but to fulfill," that he might be "the end of it for righteousness unto them that do believe." This law he abrogated not, nor could do so without a destruction of the relation that is between God and man, arising from, or ensuing necessarily on, their distinct beings and properties; but as this cannot be destroyed, so the Lord Christ came unto a contrary end, -- namely, to repair and restore it where it was weakened. Wherefore, --
9. This law, the law of sinless, perfect obedience, with its sentence of the punishment of death on all transgressors, does and must abide in force forever in this world; for there is no more required hereunto but that God be God, and man be man. Yet shall this be farther proved: --
(1.) There is nothing, not one word, in the Scripture intimating any alteration in or abrogation of this law; so as that any thing should not be
313
duty which it makes to be duty, or any thing not be sin which it makes to be sin, either as unto matter or degrees, or that the thing which it makes to be sin, or which is sin by the rule of it, should not merit and deserve that punishment which is declared in the sanction of it, or threatened by it: "The wages of sin is death". If any testimony of Scripture can be produced unto either of these purposes, -- namely, that either any thing is not sin, in the way of omission or commission, in the matter or manner of its performance, which is made to be so by this law, or that any such sin, or any thing that would have been sin by this is law, is exempted from the punishment threatened by it, as unto merit or desert, -- it shall be attended unto. It is, therefore, in universal force towards all mankind. There is no relief in this case, but "Behold the Lamb of God.".
In exception hereunto it is pleaded, that when it was first given unto Adam, it was the rule and instrument of a covenant between God and man, -- a covenant of works and perfect obedience; but upon the entrance of sin, it ceased to have the nature of a covenant unto any. And it is so ceased, that on an impossible supposition that any man should fulfill the perfect righteousness of it, yet should he not be justified, or obtain the benefit of the covenant thereby. It is not, therefore, only become ineffectual unto us as a covenant by reason of our weakness and disability to perform it, but it is ceased in its own nature so to be; but these things, as they are not unto our present purpose, so are they wholly unproved. For, --
[1.] Our discourse is not about the federal adjunct of the law, but about its moral nature only. It is enough that, as a law, it continues to oblige all mankind unto perfect obedience, under its original penalty. For hence it will unavoidably follow, that unless the commands of it be complied withal and fulfilled, the penalty will fall on all that transgress it. And those who grant that this law is still in force as unto its being a rule of obedience, or as unto its requiring duties of us, do grant all that we desire. For it requires no obedience but what it did in its original constitution, -- that is, sinless and perfect; and it requires no duty, nor prohibits any sin, but under the penalty of death upon disobedience.
[2.] It is true, that he who is once a sinner, if he should afterwards yield all that perfect obedience unto God that the law requires, could not thereby
314
obtain the benefit of the promise of the covenant. But the sole reason of it is, because he is antecedently a sinner, and so obnoxious unto the curse of the law; and no man can be obnoxious unto its curse and have a right unto its promise at the same time. But so to lay the supposition, that the same person is by any means free from the curse due unto sin, and then to deny that, upon the performance of that perfect, sinless obedience which the law requires, he should have right unto the promise of life thereby, is to deny the truth of God, and to reflect the highest dishonor upon his justice. Jesus Christ himself was justified by this law; and it is immutably true, that he who does the things of it shall live therein.
[3.] It is granted that man continued not in the observation of this law, as it was the ruble of the covenant between God and him. The covenant it was not, but the rule of it; which, that it should be, was superadded unto its being as a law. For the covenant comprised things that were not any part of a result from the necessary relation of God and man. Wherefore man, by his sin as unto demerit, may be said to break this covenant, and as unto any benefit unto himself, to disannul it. It is also true, that God did never formally and absolutely renew or give again this law as a covenant a second time. Nor was there any need that so he should do, unless it were declaratively only, for so it was renewed at Sinai; for the whole of it being an emanation of eternal right and truth, it abides, and must abide, in full force forever. Wherefore, it is only thus far broken as a covenant, that all mankind having sinned against the commands of it, and so, by guilt, with the impotency unto obedience which ensued thereon, defeated themselves of any interest in its promise, and possibility of attaining any such interest, they cannot have any benefit by it. But as unto its power to oblige all mankind unto obedience, and the unchangeable truth of its promises and threatenings, it abides the same as it was from the beginning.
(2.) Take away this law, and there is left no standard of righteousness unto mankind, no certain boundaries of good and evil, but those pillars whereon God has fixed the earth are left to move and float up and down like the isle of Delos in the sea. Some say, the rule of good and evil unto men is not this law in its original constitution, but the light of nature and the dictates of reason. If they mean that light which was primigenial and concreated with our natures, and those dictates of right and wrong which reason originally suggested and improved, they only say, in other words, that this
315
law is still the unalterable rule of obedience unto all mankind. But if they intend the remaining light of nature that continues in every individual in this depraved state thereof, and that under such additional deprivations as traditions, customs, prejudices, and lusts of all sorts, have affixed unto the most, there is nothing more irrational; and it is that which is charged with no less inconvenience than that it leaves no certain boundaries of good and evil. That which is good unto one, will, on this ground, be in its own nature evil unto another, and so on the contrary; and all the idolaters that ever were in the world might on this pretense be excused.
(3.) Conscience bears witness hereunto. There is no good nor evil required or forbidden by this law, that, upon the discovery of it, any man in the world can persuade or bribe his conscience not to comply with it in judgment, as unto his concernment therein. It will accuse and excuse, condemn and free him, according to the sentence of this law, let him do what he can to the contrary.
In brief, it is acknowledged that God, by virtue of his supreme dominion over all, may, in some instances, change the nature and order of things, so as that the precepts of the divine law shall not in them operate in their ordinary efficacy. So was it in the case of his command unto Abraham to slay his son, and unto the Israelites to rob the Egyptians. But on a supposition of the continuance of that order of things which this law is the preservation of, such is the intrinsic nature of the good and evil commanded and forbidden therein, that it is not the subject of divine dispensation; as even the schoolmen generally grant.
10. From what we have discoursed, two things do unavoidably ensue: --
(1.) That whereas all mankind have by sin fallen under the penalty threatened unto the transgression of this law, -- and (the) suffering of this penalty, which is eternal death, being inconsistent with acceptance before God, or the enjoyment of blessedness, -- it is utterly impossible that any one individual person of the posterity of Adam should be justified in the sight of God, accepted with him or blessed by him, unless this penalty be answered, undergone, and suffered, by them or for them. The dikaiw> ma tou~ Qeou~ herein is not to be abolished, but established.
316
(2.) That unto the same end, of acceptation with God, justification before him, and blessedness from him, the righteousness of this eternal law must be fulfilled in us in such a way as that, in the judgment of God, which is according unto truth, we may be esteemed to have fulfilled it, and be dealt with accordingly. For upon a supposition of a failure herein, the sanction of the law is not arbitrary, so as that the penalty may or may not be inflicted, but necessary, from the righteousness of God as the supreme governor of all.
11. About the first of these, our controversy is with the Socinians only, who deny the satisfaction of Christ, and any necessity thereof. Concerning this I have treated elsewhere at large, and expect not to see an answer unto what I have disputed on that subject. As unto the latter of them, we must inquire how we may be supposed to comply with the rule, and answer the righteousness of this unalterable law, whose authority we can no way be exempted from. And that which we plead is, that the obedience and righteousness of Christ imputed unto us, -- his obedience as the surety of the new covenant, granted unto us, made ours by the gracious constitution, sovereign appointment, and donation of God, -- is that whereon we are judged and esteemed to have answered the righteousness of the law. "By the obedience of one many are made righteous," <450519>Romans 5:19. "That the righteousness of the law might be fulfilled in us," <450804>Romans 8:4. And hence we argue, --
If there be no other way whereby the righteousness of the law may be fulfilled in us, without which we cannot be justified, but must fall inevitably under the penalty threatened unto the transgression of it, but only the righteousness of Christ imputed unto us, then is that the sole righteousness whereby we are justified in the sight of God. But the former is true, and so, therefore is the latter.
12. On the supposition of this law, and its original obligation unto obedience, with its sanction and threatenings, there can be but one of three ways whereby we may come to be justified before God, who have sinned, and are no way able in ourselves to perform the obedience for the future which it does require. And each of them has a respect unto a sovereign act of God with reference unto this law. The first is the abrogation of it, that it should no more oblige us either unto obedience or punishment. This we
317
have proved impossible; and they will woefully deceive their own souls who shall trust unto it. The second is by transferring of its obligation, unto the end of justification, on a surety or common undertaker. This is that which we plead for, as the substance of the mystery of the gospel, considering the person and grace of this undertaker or surety. And herein all things do tend unto the exaltation of the glory of God in all the holy properties of his nature, with the fulfilling and establishing of the law itself, <400517>Matthew 5:17; <450331>Romans 3:31; 8:4; 10:3,4. The third way is by an act of God towards the law, and another towards us, whereby the nature of the righteousness which the law requires is changed; which we shall examine as the only reserve against our present argument.
13. It is said, therefore, that by our own personal obedience we do answer the righteousness of the law, so far as it is required of us. But whereas no sober person can imagine that we can, or that any one in our lapsed condition ever did, yield in our own persons that perfect, sinless obedience unto God which is required of us in the law of creation, two things are supposed, that our obedience, such as it is, may be accepted with God as if it were sinless and perfect. For although some will not allow that the righteousness of Christ is imputed unto us for what it is, yet they contend that our own righteousness is imputed unto us for what it is not. Of these things the one respects the law, the other our obedience.
14. That which respects the law is not the abrogation of it. For although this would seem the most expedite way for the reconciliation of this difficulty, -- namely, that the law of creation is utterly abrogated by the gospel, both as unto its obligation unto obedience and punishment, and no law is to be continued in force but that which requires only sincere obedience of us, whereof there is, as unto duties (and) the manner of their performance, not any absolute rule or measure, -- yet this is not by many pretended. They say not that this law is so abrogated as that it should not have the power and efficacy of a law towards us. Nor is it possible it should be so; nor can any pretense be given how it should so be. It is true, it was broken by man, is so by us all, and that with respect unto its principal end of our subjection unto God and dependence upon him, according to the rule of it; but it is foolish to think that the fault of those unto whom a righteous law is rightly given should abrogate or disannul the law itself. A law that is good and just may cease and expire as unto any
318
power of obligation, upon the ceasing or expiration of the relation which it did respect; so the apostle tells us that
"when the husband of a woman is dead, she is free from the law of her husband", <450702>Romans 7:2.
But the relation between God and us, which was constituted in our first creation, can never cease. But a law cannot be abrogated without a new law given, and made by the same or an equal power that made it, either expressly revoking it, or enjoining things inconsistent with it and contradictory unto its observation. In the latter way the law of Mosaical institutions was abrogated and disannulled. There was not any positive law made for the taking of it away; but the constitution and introduction of a new way of worship by the gospel, inconsistent with it and contrary unto it, deprived it of all its obligatory power and efficacy. But neither of these ways has God taken away the obligation of the original law of obedience, either as unto duties or recompenses of reward. Neither is there any direct law made for its abrogation; nor has he given any new law of moral obedience, either inconsistent with or contrary unto it: yea, in the gospel it is declared to be established and fulfilled.
It is true, as was observed before, that this law was made the instrument of a covenant between God and man; and so there is another reason of it, for God has actually introduced another covenant inconsistent with it, and contrary unto it. But yet neither does this instantly, and "ipso facto", free all men unto the law, in the way of a covenant. For, unto the obligation of a law, there is no more required but that the matter of it be just and righteous; that it be given or made by him who has just authority so to give or make it; and be sufficiently declared unto them who are to be obliged by it. Hence the making and promulgation of a new law does "ipso facto" abrogate any former law that is contrary unto it, and frees all men from obedience unto it who were before obliged by it. But in a covenant it is not so. For a covenant does not operate by mere sovereign authority; it becomes not a covenant without the consent of them with whom it is made. Wherefore, no benefit accrues unto any, or freedom from the old covenant, by the constitution of the new, unless he has actually complied with it, has chosen it, and is interested in it thereby. The first covenant made with Adam, we did in him consent unto and accept of. And therein,
319
not withstanding our sin, do we and must we abide, -- that is, under the obligation of it unto duty and punishment, -- until by faith we are made partakers of the new. It cannot therefore be said, that we are not concerned in the fulfilling of the righteousness of this law, because it is abrogated.
15. Nor can it be said that the law has received a new interpretation, whereby it is declared that it does not oblige, nor shall be constructed for the future to oblige, any unto sinless and perfect obedience, but may be complied with on far easier terms. For the law being given unto us when we were sinless, and on purpose to continue and preserve us in that condition, it is absurd to say that it did not oblige us unto sinless obedience; and not an interpretation, but a plain depravation of its sense and meaning. Nor is any such thing once intimated in the gospel. Yea, the discourses of our Savior upon the law are absolutely destructive of any such imagination. For whereas the scribes and Pharisees had attempted, by their false glosses and interpretations, to accommodate the law unto the inclinations and lusts of men (a course since pursued both nationally and practically, as all who design to burden the consciences of men with their own commands do endeavor constantly to recompense them by an indulgence with respect unto the commands of God), he, on the contrary, rejects all such pretended epieikias (accommodations) and interpretations, restoring the law unto its pristine crown, as the Jews' tradition is, that the Messiah shall do.
16. Nor can a relaxation of the law be pretended, if there be any such thing in rule; for if there be, it respects the whole being of the law, and consists either in the suspension of its whole obligation, at least for a season, or the substitution of another person to answer its demands, who was not in the original obligation, in the room of them that were. For so some say that the Lord Christ was made under the law for us by an act of relaxation of the original obligation of the law; how properly, "ipso viderint." But here, in no sense, it can have place.
17. The act of God towards the law in this case intended, is a derogation from its obliging power as unto obedience. For whereas it did originally oblige unto perfect, sinless obedience in all duties, both as unto their substance and the manner of their performance, it shall be allowed to oblige us still unto obedience, but not unto that which is absolutely the
320
same, especially not as unto the completeness and perfection of it; for if it do so, either it is fulfilled in the righteousness of Christ for us, or no man living can ever be justified in the sight of God. Wherefore, by an act of derogation from its original power, it is provided that it shall oblige us still unto obedience, but not that which is absolutely sinless and perfect; but although it be performed with less intension of love unto God, or in a lower degree than it did at first require, so it be sincere and universal as unto all parts of it, it is all that the law now requires of us. This is all that it now requires, as it is adapted unto the service of the new covenant, and made the rule of obedience according to the law of Christ. Hereby is its receptive part, so far as we are concerned in it, answered and complied withal. Whether these things are so or no, we shall see immediately in a few words.
18. Hence it follows, that the act of God with respect unto our obedience is not an act of judgment according unto any rule or law of his own; but an acceptilation, or an esteeming, accounting, accepting that as perfect, or in the room of that which is perfect, which really and in truth is not so.
19. It is added, that both these depend on, and are the procurements of, the obedience, suffering, and merits of Christ. For on their account it is that our weak and imperfect obedience is accepted as if it were perfect; and the power of the law, to require obedience absolutely perfect, is taken away. And these being the effects of the righteousness of Christ, that righteousness may on their account, and so far, be said to be imputed unto us.
20. But notwithstanding the great endeavors that have been used to give a color of truth unto these things, they are both of them but fictions and imaginations of men, that have no ground in the Scripture, nor do comply with the experience of them that believe. For to touch a little on the latter, in the first place, there is no true believer but has these two things fixed in his mind and conscience, --
(1.) That there is nothing in principles, habits, qualities, or actions, wherein he comes short of a perfect compliance with the holy law of God, even as it requires perfect obedience, but that it has in it the nature of sin, and that in itself deserving the curse annexed originally unto the breach of
321
that law. They do not, therefore, apprehend that its obligation is taken off, weakened, or derogated from in any thing.
(2.) That there is no relief for him, with respect unto what the law requires or unto what it threatens, but by the mediation of Jesus Christ alone, who of God is made righteousness unto him. Wherefore, they do not rest in or on the acceptation of their own obedience, such as it is, to answer the law, but trust unto Christ alone for their acceptation with God.
21. They are both of them doctrinally untrue; for as unto the former, --
(1.) It is unwritten. There is no intimation in the Scripture of any such dispensation of God with reference unto the original law of obedience. Much is spoken of our deliverance from the curse of the law by Christ, but of the abatement of its receptive power nothing at all.
(2.) It is contrary to the Scripture; for it is plainly affirmed that the law is not to be abolished, but fulfilled; not to be made void, but to be established; that the righteousness of it must be fulfilled in us.
(3.) It is a supposition both unreasonable and impossible. For, --
[1.] The law was a representation unto us of the holiness of God, and his righteousness in the government of his creatures. There can be no alteration made herein, seeing with God himself there is no variableness nor shadow of changing.
[2.] It would leave no standard of righteousness, but only a Lesbian rule, which turns and applies itself unto the light and abilities of men, and leaves at least as many various measures of righteousness as there are believers in the world.
[3.] It includes a variation in the center of all religion, which is the natural and moral relation of men unto God; for so there must be, if all that was once necessary thereunto do not still continue so to be.
[4.] It is dishonorable unto the mediation of Christ; for it makes the principal end of it to be, that God should accept of a righteousness unto our justification inexpressibly beneath that which he required in the law of our creation. And this in a sense makes him the minister of sin, or that he has procured an indulgence unto it; not by the way of satisfaction and
322
pardon, whereby he takes away the guilt of it from the church, but by taking from its nature and demerit, so as that what was so originally should not continue so to be, or at least not to deserve the punishment it was first threatened withal.
[5.] It reflects on the goodness of God himself; for on this supposition, that he has reduced his law into that state and order as to be satisfied by an observation of it so weak, so imperfect, accompanied with so many failures and sins, as it is with the obedience of the best men in this world (whatever thoughts unto the contrary the frenzy of pride may suggest unto the minds of any), what reason can be given, consistent with his goodness, why he should give a law at first of perfect obedience, which one sin laid all mankind under the penalty of unto their ruin?
22. All these things, and sundry others of the same kind, do follow also on the second supposition, of an acceptilation or an imaginary estimation of that as perfect which is imperfect, as sinless which is attended with sins innumerable. But the judgment of God is according unto truth; neither will he reckon that unto us for a perfect righteousness in his sight which is so imperfect as to be like tattered rags, especially having promised unto us robes of righteousness and garments of salvation.
That which necessarily follows on these discourses is, That there is no other way whereby the original, immutable law of God may be established and fulfilled with respect unto us, but by the imputation of the perfect obedience and righteousness of Christ, who is the end of the law for righteousness unto all that do believe.
323
CHAPTER 12.
THE IMPUTATION OF THE OBEDIENCE OF CHRIST UNTO THE LAW DECLARED AND INDICATED
From the foregoing general argument another does issue in parcular, with respect unto the imputation of the active obedience or righteousness of Christ unto us, as an essential part of that righteousness whereon we are justified before God. And it is as follows: -- "If it were necessary that the Lord Christ, as our surety, should undergo the penalty of the law for us, or in our stead, because we have all sinned, then it was necessary also that, as our surety, he should yield obedience unto the receptive part of the law for us also; and if the imputation of the former be needful for us unto our justification before God, then is the imputation of the latter also necessary unto the same end and purpose." For why was it necessary, or why would God have it so, that the Lord Christ, as the surety of the covenant, should undergo the curse and penalty of the law, which we had incurred the guilt of by sin, that we may be justified in his sight? Was it not that the glory and honor of his righteousness, as the author of the law, and the supreme governor of all mankind thereby, might not be violated in the absolute impunity of the infringers of it? And if it were requisite unto the glory of God that the penalty of the law should be undergone for us, or suffered by our surety in our stead, because we had sinned, wherefore is it not as requisite unto the glory of God that the receptive part of the law be complied withal for us, inasmuch as obedience thereunto is required of us? And as we are no more able of ourselves to full the law in a way of obedience than to undergo the penalty of it, so as that we may be justified thereby; so no reason can be given why God is not as much concerned, in honor and glory, that the preceptive power and part of the law be complied withal by perfect obedience, as that the sanction of it be established by undergoing the penalty of it. Upon the same grounds, therefore, that the Lord Christ's suffering the penalty of the law for us was necessary that we might be justified in the sight of God, and that the satisfaction he made (might) thereby be imputed unto us, as if we ourselves had made satisfaction unto God, as Bellarmine speaks and grants; on the same it was equally necessary, -- that is, as unto the glory
324
and honor of the Legislator and supreme Governor of all by the law, -- that he should fulfill the receptive part of it, in his perfect obedience thereunto; which also is to be imputed unto us for our justification.
Concerning the first of these, -- namely, the satisfaction of Christ, and the imputation of it unto us, -- our principal difference is with the Socinians. And I have elsewhere written so much in the vindication of the truth therein, that I shall not here again reassume the same argument; it is here, therefore, taken for granted, although I know that there are some different apprehensions about the notion of Christ's suffering in our stead, and of the imputation of those sufferings unto us. But I shall here take no notice of them, seeing I press this argument no farther, but only so far forth that the obedience of Christ unto the law, and the imputation thereof unto us, are no less necessary unto our justification before God, than his suffering of the penalty of the law, and the imputation thereof unto us, unto the same end. The nature of this imputation, and what it is formally that is imputed, we have considered elsewhere.
That the obedience of Christ the mediator is thus imputed to us, shall be afterwards proved in particular by testimonies of the Scripture. Here I intend only the vindication of the argument as before laid down, which will take us up a little more time than ordinary. For there is nothing in the whole doctrine of justification which meets with a more fierce and various opposition; but the truth is great, and will prevail.
The things that are usually objected and vehemently urged against the imputation of the obedience of Christ unto our justification, may be reduced unto three heads --
I. That it is impossible.
II. That it is useless.
III. That it is pernicious to believe it.
And if the arguments used for the enforcement of these objections be as cogent as the charge itself is fierce and severe, they will unavoidably overthrow the persuasions of it in the minds of all sober persons. But there is ofttimes a wide difference between what is said and what is proved, as will appear in the present case: --
325
I. It is pleaded impossible, on this single ground, -- namely, "That the
obedience of Christ unto the law was due from him on his own account, and performed by him for himself, as a man made under the law." Now, what was necessary unto himself, and done for himself, cannot be said to be done for us, so as to be imputed unto us.
II. It is pretended to be useless from hence, because all "our sins of
omission and commission being pardoned in our justification on the account of the death and satisfaction of Christ, we are thereby made completely righteous; so as that there is not the least necessity for, or use of, the imputation of the obedience of Christ unto us."
III. Pernicious also they say it is, as that which takes away "the
necessity of our own personal obedience, introducing antinomianism, libertinism, and all manner of evils."
For this last part of the charge, I refer it unto its proper place; for although it be urged by some against this part of the doctrine of justification in a peculiar manner, yet is it managed by others against the whole of it. And although we should grant that the obedience of Christ unto the law is not imputed unto us unto our justification, yet shall we not be freed from disturbance by this false accusation, unless we will renounce the whole of the satisfaction and merit of Christ also; and we intend not to purchase our peace with the whole world at so dear a rate. Wherefore, I shall in its proper place give this part of the charge its due consideration, as it reflects on the whole doctrine of justification, and all the causes thereof, which we believe and profess.
I. The first part of this charge, concerning the impossibility of the
imputation of the obedience of Christ unto us, is insisted on by Socinus de Servat., part 3 cap. 5. And there has been nothing since pleaded unto the same purpose but what has been derived from him, or wherein, at least, he has not prevented the inventions of other men, and gone before them. And he makes this consideration the principal engine wherewith he endeavors the overthrow of the whole doctrine of the merit of Christ; for he supposes that if all he did in a way of obedience was due from himself on his own account, and was only the duty which he owed unto God for himself in his station and circumstances, as a man in this world, it cannot
326
be meritorious for us, nor any way imputed unto us. And in like manner, to weaken the doctrine of his satisfaction, and the imputation thereof unto us, he contends that Christ offered as a priest for himself, in that kind of offering which he made on the cross, part 2 cap. 22. And his real opinion was, that whatever was of offering or sacrifice in the death of Christ, it was for himself; that is, it was an act of obedience unto God, which pleased him, as the savor of a sweet-smelling sacrifice. His offering for us is only the presentation of himself in the presence of God in heaven; now he has no more to do for himself in a way of duty. And the truth is, if the obedience of Christ had respect unto himself only, -- that is, if he yielded it unto God on the necessity of his condition, and did not do it for us, -- I see no foundation left to assert his merit upon, no more than I do for the imputation of it unto them that believe.
That which we plead is, that the Lord Christ fulfilled the whole law for us; he did not only undergo the penalty of it due unto our sins, but also yielded that perfect obedience which it did require. And herein I shall not immix myself in the debate of the distinction between the active and passive obedience of Christ; for he exercised the highest active obedience in his suffering, when he offered himself to God through the eternal Spirit. And all his obedience, considering his person, was mixed with suffering, as a part of his exinanition and humiliation; whence it is said, that "though he were a Son, yet learned he obedience by the things which he suffered." And however doing and suffering are in various categories of things, yet Scripture testimonies are not to be regulated by philosophical artifices and terms. And it must needs be said, that the sufferings of Christ, as they were purely penal, are imperfectly called his passive righteousness; for all righteousness is either in habit or in action, whereof suffering is neither; nor is any man righteous, or so esteemed, from what he suffers. Neither do sufferings give satisfaction unto the commands of the law, which require only obedience. And hence it will unavoidably follow, that we have need of more than the mere sufferings of Christ, whereby we may be justified before God, if so be that any righteousness be required thereunto; but the whole of what I intend is, that Christ's fulfilling of the law, in obedience unto its commands, is no less imputed unto us for our justification than his undergoing the penalty of it is.
327
I cannot but judge it sounds ill in the ears of all Christians, "That the obedience of our Lord Jesus Christ, as our mediator and surety, unto the whole law of God, was for himself alone, and not for us;" or, that what he did therein was not that he might be the end of the law for righteousness unto them that do believe, nor a means of the fulfilling of the righteousness of the law in us; -- especially considering that the faith of the church is, that he was given to us, born to us; that for us men, and for our salvation, he came down from heaven, and did and suffered what was required of him. But whereas some who deny the imputation of the obedience of Christ unto us for our justification, do insist principally on the second thing mentioned, -- namely, the unusefulness of it, -- I shall under this part of the charge consider only the arguing of Socinus; which is the whole of what some at present do endeavor to perplex the truth withal.
To this purpose is his discourse, part 3 cap. 5. De Servat.:
"Jamo vero manifestum est, Christum quia homo natus fuerat, et quidem, ut inquit Paulus, factus sub lege, legi divinae inquam, quae aeterna et immutabilis est, non minus quam caeteri homines obnoxium fuisse. Alioqui potuisset Christus aeternam Dei legem negligere, sive etiam universam si voluisset infringere, quod impium est vel cogitare. Immo ut supra alicubi explicatum fuit, nisi ipse Christus legi divinae servandae obnoxius fuisset, ut ex Paulu verbis colligitur, nonpotuisset iis, qui ei legi servandae obnoxii sunt, opem ferre et eos ad immortalitatis firmam spem traducere. Non differebat igitur hac quidem ex parte Christus, quando homo natus erat, a caeteris hominibus. Quocirca nec etiam pro aliis, magis quam quilibet alius homo, legem livinam conservando satisfacere potuit, quippe qui ipse eam servare omnino debuit".
I have transcribed his words, that it may appear with whose weapons some young disputers among ourselves do contend against the truth.
The substance of his plea is, -- that our Lord Jesus Christ was for himself, or on his own account, obliged unto all that obedience which he performed. And this he endeavors to prove with this reason, -- "Because if it were otherwise, then he might, if he would, have neglected the whole law of God, and have broken it at his pleasure." For he forgot to consider, that if he were not obliged unto it upon his own account, but was so on
328
ours, whose cause he had undertaken, the obligation on him unto most perfect obedience was equal to what it would have been had he been originally obliged on his own account. However, hence he infers "That what he did could not be for us, because it was so for himself; no more than what any other man is bound to do in a way of duty for himself can be esteemed to have been done also for another." For he will show of none of those considerations of the person of Christ which make what he did and suffered of another nature and efficacy than what can be done or suffered by any other man. All that he adds in the process of his discourse is, -- "That whatever Christ did that was not required by the law in general, was upon the especial command of God, and so done for himself; whence it cannot be imputed unto us." And hereby he excludes the church from any benefit by the mediation of Christ, but only what consists in his doctrine, example, and the exercise of his power in heaven for our good; which was the thing that he aimed at. But we shall consider those also which make use of his arguments, though not as yet openly unto all his ends.
To clear the truth herein, the things ensuing must be observed, --
1. The obedience we treat of was the obedience of Christ the mediator: but the obedience of Christ, as "the mediator of the covenant," was the obedience of his person; for "God redeemed his church with his own blood," <442028>Acts 20:28. It was performed in the human nature; but the person of Christ was he that performed it. As in the person of a man, some of his acts, as to the immediate principle of operation, are acts of the body, and some are so of the soul; yet, in their performance and accomplishment, are they the acts of the person: so the acts of Christ in his mediation, as to their enj ergh>mata, or immediate operation, were the acting of his distinct natures, -- some of the divine and some of the human, immediately; but as unto their apj otele>smata, and the perfecting efficacy of them, they were the acts of his whole person, -- his acts who was that person, and whose power of operation was a property of his person. Wherefore, the obedience of Christ, which we plead to have been for us, was the obedience of the Son of God; but the Son of God was never absolutely made upJ o< no>mon, -- "under the law," -- nor could be formally obliged thereby. He was, indeed, as the apostle witnesses, made so in his human nature, wherein he performed this obedience: "Made of a woman,
329
made under the law," <480404>Galatians 4:4. He was so far forth made under the law, as he was made of a woman; for in his person he abode "Lord of the sabbath," <410228>Mark 2:28; and therefore of the whole law. But the obedience itself was the obedience of that person who never was, nor ever could absolutely be, made under the law in his whole person; for the divine nature cannot be subjected unto an outward work of its owns such as the law is, nor can it have an authoritative, commanding power over it, as it must have if it were made uJpo< no>mon, -- "under the law." Thus the apostle argues that "Levi paid tithes in Abraham," because he was then in his loins, when Abraham himself paid tithes unto Melchizedek, Hebrews 7. And thence he proves that he was inferior unto the Lord Christ, of whom Melchizedek was a type. But may it not thereon be replied, that then no less the Lord Christ was in the loins of Abraham than Levi? "For verily," as the same apostle speaks, "he took on him the seed of Abraham." It is true, therefore, that he was so in respect of his human nature; but as he was typed and represented by Melchizedek in his whole person, "without father, without mother, without genealogy, without beginning of days or end of life," so he was not absolutely in Abraham's loins, and was exempted from being tithed in him. Wherefore, the obedience whereof we treat, being not the obedience of the human nature abstractedly, however performed in and by the human nature; but the obedience of the person of the Son of God, however the human nature was subject to the law (in what sense, and unto what ends, shall be declared afterwards); it was not for himself, nor could be for himself; because his whole person was not obliged thereunto. It is therefore a fond thing, to compare the obedience of Christ with that of any other man, whose whole person is under the law. For although that may not be for himself and others (which yet we shall show that in some cases it may), yet this may, yea, must be for others, and not for himself. This, then, we must strictly hold unto. If the obedience that Christ yielded unto the law were for himself, whereas it was the act of his person, his whole person, and the divine nature therein, were "made under the law;" which cannot be. For although it is acknowledged that, in the ordination of God, his exinanition was to precede his glorious, majestical exaltation, as the Scripture witnesses, <502609>Philippians 2:9; <422426>Luke 24:26; <451409>Romans 14:9; yet absolutely his glory was an immediate consequent of the hypostatical union, <580106>Hebrews 1:6; <400211>Matthew 2:11.
330
Socinus, I confess, evades the force of this argument, by denying the divine person of Christ. But in this disputation I take that for granted, as having proved it elsewhere beyond what any of his followers are able to contradict. And if we may not build on truths by him denied, we shall scarce have any one principle of evangelical truth left us to prove any thing from. However, I intend them only at present who concur with him in the matter under debate, but renounce his opinion concerning the person of Christ.
2. As our Lord Jesus Christ owed not in his own person this obedience for himself, by virtue of any authority or power that the law had over him, so he designed and intended it not for himself, but for us. This, added unto the former consideration, gives full evidence unto the truth pleaded for; for if he was not obliged unto it for himself, -- his person that yielded it not being under the law, -- and if he intended it not for himself; then it must be for us, or be useless. It was in our human nature that he performed all this obedience. Now, the susception of our nature was a voluntary act of his own, with reference unto some end and purpose; and that which was the end of the assumption of our nature was, in like manner, the end of all that he did therein. Now, it was for us, and not for himself, that he assumed our nature; nor was any thing added unto him thereby. Wherefore, in the issue of his work, he proposes this only unto himself, that he may be "glorified with that glory which he had with the Father before the world was," by the removal of that vail which was put upon it in his exinanition. But that it was for us that he assumed our nature, is the foundation of Christian religion, as it is asserted by the apostle, <580214>Hebrews 2:14; <501405>Philippians 2:5-8.
Some of the ancient schoolmen disputed, that the Son of God should have been incarnate although man had not sinned and fallen; the same opinion was fiercely pursued by Osiander, as I have elsewhere declared: but none of them once imagined that he should have been so made man as to be made under the law, and be obliged thereby unto that obedience which now he has performed; but they judged that immediately he was to have been a glorious head unto the whole creation. For it is a common notion and presumption of all Christians, but only such as will sacrifice such notions unto their own private conceptions, that the obedience which Christ yielded unto the law on the earth, in the state and condition wherein
331
he yielded it, was not for himself, but for the church, which was obliged unto perfect obedience, but was not able to accomplish it. That this was his sole end and design in it is a fundamental article, if I mistake not, of the creed of most Christians in the world; and to deny it does consequentially overthrow all the grace and love both of the Father and (of the) Son in his mediation.
It is said, "That this obedience was necessary as a qualification of his person, that he might be meet to be a mediator for us; and therefore was for himself." It belongs unto the necessary constitution of his person, with respect unto his mediatory work; abut this I positively deny. The Lord Christ was every way meet for the whole work of mediation, by the ineffable union of the human nature with the divine, which exalted it in dignity, honor, and worth, above any thing or all things that ensued thereon. For hereby he became in his whole person the object of all divine worship and honor; for "when he bringeth the First-begotten into the world, he saith, And let all the angels of God worship him." Again, that which is an effect of the person of the Mediator, as constituted such, is not a qualification necessary unto its constitution; that is, what he did as mediator did not concur to the making of him meet so to be. But of this nature was all the obedience which he yielded unto the law; for as such "it became him to fulfill all righteousness."
Whereas, therefore, he was neither made man nor of the posterity of Abraham for himself, but for the church, -- namely, to become thereby the surety of the covenant, and representative of the whole, -- his obedience as a man unto the law in general, and as a son of Abraham unto the law of Moses, was for us, and not for himself, so designed, so performed; and, without a respect unto the church, was of no use unto himself. He was born to us, and given to us; lived for us, and died for us; obeyed for us, and suffered for us, -- that "by the obedience of one many might be made righteous." This was the "grace of our Lord Jesus Christ;" and this is the faith of the catholic church. And what he did for us is imputed unto us. This is included in the very notion of his doing it for us, which cannot be spoken in any sense, unless that which he so did be imputed unto us. And I think men ought to be wary that they do not, by distinctions and studied evasions, for the defense of their own private opinions, shake the foundations of Christian religion. And I am sure it will
332
be easier for them, as it is in the proverb, to wrest the club out of the hand of Hercules, than to dispossess the minds of true believers of this persuasion: "That what the Lord Christ did in obedience unto God, according unto the law, he designed in his love and grace to do it for them." He needed no obedience for himself, he came not into a capacity of yielding obedience for himself, but for us; and therefore for us it was that he fulfilled the law in obedience unto God, according unto the terms of it. The obligation that was on him unto obedience was originally no less for us, no less needful unto us, no more for himself, no more necessary unto him, than the obligation was on him, as the surety of the covenant, to suffer the penalty of the law, was either the one or the other.
3. Setting aside the consideration of the grace and love of Christ, and the compact between the Father and the Son as unto his undertaking for us, which undeniably proves all that he did in the pursuit of them to be done for us, and not for himself; I say, setting aside the consideration of these things, and the human nature of Christ, by virtue of its union with the person of the Son of God, had a right unto, and might have immediately been admitted into, the highest glory whereof it was capable, without any antecedent obedience unto the law. And this is apparent from hence, in that, from the first instant of that union, the whole person of Christ, with our nature existing therein, was the object of all divine worship from angels and men; wherein consists the highest exaltation of that nature.
It is true, there was a peculiar glory that he was actually to be made partaker of, with respect unto his antecedent obedience and suffering, <502308>Philippians 2:8,9. The actual possession of this glory was, in the ordination of God, to be consequential unto his obeying and suffering, not for himself, but for us. But as unto the right and capacity of the human nature in itself, all the glory whereof it was capable was due unto it from the instant of its union; for it was therein exalted above the condition that any creature is capable of by mere creation. And it is but a Socinian fiction, that the first foundation of the divine glory of Christ was laid in his obedience, which was only the way of his actual possession of that part of his glory which consists in his mediatory power and authority over all. The real foundation of the whole was laid in the union of his person; whence he prays that the Father would glorify him (as unto manifestation) with that glory which he had with him before the world was.
333
I will grant that the Lord Christ was "viator" whilst he was in this world, and not absolutely "possessor;" yet I say withal, he was so, not that any such condition was necessary unto him for himself, but he took it upon him by especial dispensation for us. And, therefore, the obedience he performed in that condition was for us, and not for himself
4. It is granted, therefore, that the human nature of Christ was made upJ o< no>mon, as the apostle affirms, "That which was made of a woman, was made under the law." Hereby obedience became necessary unto him, as he was and whilst he was "viator." But this being by especial dispensation, -- intimated in the expression of it, he was "made under the law," namely, as he was "made of a woman," by especial dispensation and condescension, expressed, <501706>Philippians 2:6-8, -- the obedience he yielded thereon was for us, and not for himself And this is evident from hence, for he was so made under the law as that not only he owed obedience unto the precepts of it, but he was made obnoxious unto its curse. But I suppose it will not be said that he was so for himself, and therefore not for us. We owed obedience unto the law, and were obnoxious unto the curse of it, or upJ od> ikoi tw|~ Qew~|. Obedience was required of us, and was as necessary unto us if we would enter into life, as the answering of the curse for us was if we would escape death eternal. Christ, as our surety, is "made under the law" for us, whereby he becomes liable and obliged unto the obedience which the law required, and unto the penalty that it threatened. Who shall now dare to say that he underwent the penalty of the law for us indeed, but he yielded obedience unto it for himself only? The whole harmony of the work of his mediation would be disordered by such a supposition.
Judah, the son of Jacob, undertook to be a bondsman instead of Benjamin his brother, that he might go free, <014433>Genesis 44:33. There is no doubt but Joseph might have accepted of the stipulation. Had he done so, the service and bondage he undertook had been necessary unto Judah, and righteous for him to bear: howbeit he had undergone it, and performed his duty in it, not for himself, but for his brother Benjamin; and unto Benjamin it would have been imputed in his liberty. So when the apostle Paul wrote these words unto Philemon on concerning Onesimus, Eij de> ti hjdi>khse> se, h[ ojfeil> ei, tou~to emj oi< ejllog> ei, egj w< apj otis> w, verse 18, -- "`If he has wronged thee, ' dealt unrighteously or injuriously with thee, `or oweth
334
thee ought, ' wherein thou hast suffered loss by him, `put that on mine account, ' or impute it all unto me, `I will repay it, ' or answer for it all," -- he supposes that Philemon on might have a double action against Onesimus, the one "injuriarum," and the other "damni" or "debiti," of wrong and injury, and of loss or debt, which are distinct actions in the law: "If he has wronged thee, or oweth thee ought." Hereon he proposes himself, and obliges himself by his express obligation: j Ej gw< Paul~ ov e]graya th~| ejmh~| ceiri>, -- "I Paul have written it with mine own hand," that he would answer for both, and pay back a valuable consideration if required. Hereby was he obliged in his own person to make satisfaction unto Philemon on; but yet he was to do it for Onesimus, and not for himself. Whatever obedience, therefore, was due from the Lord Christ, as to his human nature, whilst in the form of a servant, either as a man or as an Israelite, seeing he was so not necessarily, by the necessity of nature for himself, but by voluntary condescension and stipulation for us; for us it was, and not for himself.
5. The Lord Christ, in his obedience, was not a private but a public person. He obeyed as he was the surety of the covenant, -- as the mediator between God and man. This, I suppose, will not be denied. He can by no imagination be considered out of that capacity. But what a public person does as a public person, -- that is, as a representative of others, and an undertaker for them, -- whatever may be his own concernment therein, he does it not for himself, but for others. And if others were not concerned therein, if it were not for them, what he does would be of no use or signification; yea, it implies a contradiction that any one should do any thing as a public person, and do it for himself only. He who is a public person may do that wherein he alone is concerned, but he cannot do so as he is a public person. Wherefore, as Socinus, and those that follow him, would have Christ to have offered for himself, which is to make him a mediator for himself, his offering being a mediatory act, which is both foolish and impious; so to affirm his mediatory obedience, his obedience as a public person, to have been for himself, and not for others, has but little less of impiety in it.
6. It is granted, that the Lord Christ having a human nature, which was a creature, it was impossible but that it should be subject unto the law of creation; for there is a relation that does necessarily arise from, and depend
335
upon, the beings of a creator and a creature. Every rational creature is eternally obliged, from the nature of God, and its relation thereunto, to love him, obey him, depend upon him, submit unto him, and to make him its end, blessedness, and reward. But the law of creation, thus considered, does not respect the world and this life only, but the future state of heaven and eternity also; and this law the human nature of Christ is subject unto in heaven and glory, and cannot but be so whilst it is a creature, and not God, -- that is, whilst it has its own being. Nor do any men fancy such a transfusion of divine properties into the human nature of Christ, as that it should be self-subsisting, and in itself absolutely immense; for this would openly destroy it. Yet none will say that he is now "hupo nomon", -- "under the law," -- in the sense intended by the apostle. But the law, in the sense described, the human nature of Christ was subject unto, on its own account, whilst he was in this world. And this is sufficient to answer the objection of Socinus, mentioned at the entrance of this discourse, -- namely, that if the Lord Christ were not obliged unto obedience for himself, then might he, if he would, neglect the whole law, or infringe it; for besides that it is a foolish imagination concerning that "holy thing" which was hypostatically united unto the Son of God, and thereby rendered incapable of any deviation from the divine will, the eternal, indispensable law of love, adherence, and dependence on God, under which the human nature of Christ was, and is, as a creature, gives sufficient security against such suppositions.
But there is another consideration of the law of God, -- namely, as it is imposed on creatures by especial dispensation, for some time and for some certain end, with some considerations, rules, and orders that belong not essentially unto the law; as before described. This is the nature of the written law of God, which the Lord Christ was made under, not necessarily, as a creature, but by especial dispensation. For the law, under this consideration, is presented unto us as such, not absolutely and eternally, but whilst we are in this world, and that with this especial end, that by obedience thereunto we may obtain the reward of eternal life. And it is evident that the obligation of the law, under this consideration, ceases when we come to the enjoyment of that reward. It obliges us no more formally by its command, "Do this, and live," when the life promised is enjoyed. In this sense the Lord Christ was not made subject unto the law
336
for himself, nor did yield obedience unto it for himself; for he was not obliged unto it by virtue of his created condition. Upon the first instant of the union of his natures, being "holy, harmless, undefiled, and separate from sinners," he might, notwithstanding the law that he was made subject unto, have been stated in glory; for he that was the object of all divine worship needed not any new obedience to procure for him a state of blessedness. And had he naturally, merely by virtue of his being a creature, been subject unto the law in this sense, he must have been so eternally, which he is not; for those things which depend solely on the natures of God and the creature are eternal and immutable. Wherefore, as the law in this sense was given unto us, not absolutely, but with respect unto a future state and reward, so the Lord Christ did voluntarily subject himself unto it for us; and his obedience thereunto was for us, and not for himself. These things, added unto what I have formerly written on this subject, whereunto nothing has been opposed but a few impertinent cavils, are sufficient to discharge the first part of that charge laid down before, concerning the impossibility of the imputation of the obedience of Christ unto us; which, indeed, is equal unto the impossibility of the imputation of the disobedience of Adam unto us, whereby the apostle tells us that "we were all made sinners."
II. The second part of the objection or charge against the imputation of
the obedience of Christ unto us is, "That it is useless unto the persons that are to be justified; for whereas they have in their justification the pardon of all their sins, they are thereby righteous, and have a right or title unto life and blessedness; for he who is so pardoned as not to be esteemed guilty of any sin of omission or commission wants nothing that is requisite thereunto; for he is supposed to have done all that he ought, and to have omitted nothing required of him in a way of duty. Hereby he becomes not unrighteous; and to be not unrighteous is the same as to be righteous; as he that is not dead is alive. Neither is there, nor can there be, any middle state between death and life. Wherefore, those who have all their sins forgiven have the blessedness of justification; and there is neither need nor use of any farther imputation of righteousness unto them." And sundry other things of the same nature are urged unto the same purpose, which will be all of them either obviated in the ensuing discourse, or answered elsewhere.
337
Ans. This cause is of more importance, and more evidently stated in the Scriptures, than to be turned into such niceties, which have more of philosophical subtilty than theological solidity in them. This exception, therefore, might be dismissed without farther answer than what is given us in the known rule, that a truth well established and confirmed is not to be questioned, much less relinquished, on every entangling sophism, though it should appear insoluble; but, as we shall see, there is no such difficulty in these arguing but what may easily be discussed. And because the matter of the plea contained in them is made use of by sundry learned persons, who yet agree with us in the substance of the doctrine of justification, -- namely, that it is by faith alone, without works, through the imputation of the merit and satisfaction of Christ, -- I shall, as briefly as I can, discover the mistakes that it proceeds upon.
1. It includes a supposition, that he who is pardoned his sins of omission and commission, is esteemed to have done all that is required of him, and to have committed nothing that is forbidden; for, without this supposition, the bare pardon of sin will neither make, constitute, nor denominate any man righteous. But this is far otherwise, nor is any such thing included in the nature of pardon: for, in the pardon of sin, neither God nor man does judge that he who has sinned has not sinned; which must be done, if he who is pardoned be esteemed to have done all that he ought, and to have done nothing that he ought not to do. If a man be brought on his trial for any evil act, and, being legally convicted thereof, is discharged by sovereign pardon, it is true that, in the eye of the law, he is looked upon as an innocent man, as unto the punishment that was due unto him; but no man thinks that he is made righteous thereby, or is esteemed not to have done that which really he has done, and whereof he was convicted. Joab, and Abiathar the priest, were at the same time guilty of the same crime. Solomon gives order that Josh be put to death for his crime; but unto Abiathar he gives a pardon. Did he thereby make, declare, or constitute him righteous? Himself expresses the contrary, affirming him to be unrighteous and guilty, only he remitted the punishment of his fault, 1<110226> Kings 2:26. Wherefore, the pardon of sin discharges the guilty person from being liable or obnoxious unto anger, wrath, or punishment due unto his sin; but it does not suppose, nor infer in the least, that he is thereby, or ought thereon, to be esteemed or adjudged to have done no evil, and to
338
have fulfilled all righteousness. Some say, pardon gives a righteousness of innocence, but not of obedience. But it cannot give a righteousness of innocence absolutely, such as Adam had; for he had actually done no evil. It only removes guilt, which is the respect of sin unto punishment, ensuing on the sanction of the law. And this supposition, which is an evident mistake, animates this whole objection.
The like may be said of what is in like manner supposed, -- namely, that not to be unrighteous, which a man is on the pardon of sin, is the same with being righteous. For if not to be unrighteous be taken privatively, it is the same with being just or righteous: for it supposes that he who is so has done all the duty that is required of him that he may be righteous. But not to be unrighteous negatively, as the expression is here used, it does not do so: for, at best, it supposes no more but that a man as yet has done nothing actually against the rule of righteousness. Now this may be when yet he has performed none of the duties that are required of him to constitute him righteous, because the times and occasions of them are not yet. And so it was with Adam in the state of innocence; which is the height of what can be attained by the complete pardon of sin.
2. It proceeds on this supposition, that the law, in case of sin, does not oblige unto punishment and obedience both, so as that it is not satisfied, fulfilled, or complied withal, unless it be answered with respect unto both; for if it does so, then the pardon of sin, which only frees us from the penalty of the law, does yet leave it necessary that obedience be performed unto it, even all that it does require. But this, in my judgment, is an evident mistake, and that such as does not "establish the law, but make it void," And this I shall demonstrate: --
(1.) The law has two parts or powers: -- First, Its receptive part, commanding and requiring obedience, with a promise of life annexed: "Do this, and live." Secondly, The sanction on supposition of disobedience, binding the sinner unto punishment, or a meet recompense of reward: "In the day thou sinnest thou shalt die." And every law, properly so called, proceeds on these suppositions of obedience or disobedience, whence its commanding and punishing power are in separate from its nature.
(2.) This law whereof we speak was first given unto man in innocence, and therefore the first power of it was only in act; it obliged only unto
339
obedience: for an innocent person could not be obnoxious unto its sanction, which contained only an obligation unto punishment, on supposition of disobedience. It could not, therefore, oblige our first parents unto obedience and punishment both, seeing its obligation unto punishment could not be in actual force but on supposition of actual disobedience. A moral cause of, and motive unto, obedience it was, and had an influence into the preservation of man from sin. Unto that end it was said unto him, "In the day thou eatest, thou shalt surely die." The neglect hereof, and of that ruling influence which it ought to have had on the minds of our first parents, opened the door unto the entrance of sin. But it implies a contradiction, that an innocent person should be under an actual obligation unto punishment from the sanction of the law. It bound only unto obedience, as all laws, with penalties, do before their transgression. But, --
(3.) On the committing of sin (and it is so with every one that is guilty of sin), man came under an actual obligation unto punishment. This is no more questionable than whether at first he was under an obligation unto obedience. But then the question is, whether the first intention and obligation of the law unto obedience does cease to affect the sinner, or continue so as at the same time to oblige him unto obedience and punishment, both its powers being in act towards him? And hereunto I say, --
[1.] Had the punishment threatened been immediately inflicted unto the utmost of what was contained in it, this could have been no question; for man had died immediately, both temporally and eternally, and been cast out of that state wherein alone he could stand in any relation unto the receptive power of the law. He that is finally executed has fulfilled the law so as that he owes no more obedience unto it.
But, [2.] God, in his wisdom and patience, has otherwise disposed of things. Man is continued a "viator" still, in the way unto his end, and not fully stated in his eternal and unchangeable condition, wherein neither promise nor threatening, reward nor punishment, could be proposed unto him. In this condition he falls under a twofold consideration: -- First, Of a guilty person, and so is obliged unto the full punishment that the law
340
threatens. This is not denied. Second, Of a man, a rational creature of God, not yet brought unto his eternal end.
[3.] In this state, the law is the only instrument and means of the continuance of the relation between God and him. Wherefore, under this consideration, it cannot but still oblige him unto obedience, unless we shall say that by his sin he has exempted himself from the government of God. Wherefore, it is by the law that the rule and government of God over men is continued whilst they are in "statu viatorum;" for every disobedience, every transgression of its rule and order, as to its commanding power, casts us afresh and farther under its power of obliging unto punishment.
Neither can these things be otherwise. Neither can any man living, not the worst of men, choose but judge himself, whilst he is in this world, obliged to give obedience unto the law of God, according to the notices that he has of it by the light of nature or otherwise. A wicked servant that is punished for his fault, if it be with such a punishment as yet continues his being and his state of servitude, is not by his punishment freed from an obligation unto duty, according unto the rule of it; yea, his obligation unto duty, with respect unto that crime for which he was punished, is not dissolved until his punishment be capital, and so put an end unto his state. Wherefore, seeing that by the pardon of sin we are freed only from the obligation unto punishment, there is, moreover, required unto our justification an obedience unto what the law requires.
And this greatly strengthens the argument in whose vindication we are engaged; for we being sinners, we were obnoxious both unto the command and curse of the law. Both must be answered, or we cannot be justified. And as the Lord Christ could not by his most perfect obedience satisfy the curse of the law, "Dying thou shalt die;" so by the utmost of his suffering he could not fulfill the command of the law, "Do this, and live." Passion, as passion, is not obedience, -- though there may be obedience in suffering, as there was in that of Christ unto the height. Wherefore, as we plead that the death of Christ is imputed unto us for our justification, so we deny that it is imputed unto us for our righteousness. For by the imputation of the sufferings of Christ our sins are remitted or pardoned, and we are delivered from the curse of the law, which he underwent; but we are not thence esteemed just or righteous, which we cannot be without
341
respect unto the fulfilling of the commands of the law, or the obedience by it required. The whole matter is excellently expressed by Grotius in the words before alleged:
"Cum duo nobis peperisse Christum dixerimus, impunitatem et praemium, illud satisfctioni, hoc merito Christi distincte tribuit vetus ecclesia. Satisfactio consistit in meritorum translatione, meritum in perfectissimae obedientiae pro nobis praestitiae imputatione".
(4.) The objection mentioned proceeds also on this supposition, that pardon of sin gives title unto eternal blessedness in the enjoyment of God; for justification does so, and, according to the authors of this opinion, no other righteousness is required thereunto but pardon of sin. That justification does give right and title unto adoption, acceptation with God, and the heavenly inheritance, I suppose will not be denied, and it has been proved already. Pardon of sin depends solely on the death or suffering of Christ:
"In whom we have redemption through his blood, the forgiveness of sins, according to the riches of his grace," <490107>Ephesians 1:7.
But suffering for punishment gives right and title unto nothing, only satisfies for something; nor does it deserve any reward: it is nowhere said, "Suffer this, and live," but "Do this, and live."
These things, I confess, are inseparably connected in the ordinance, appointment, and covenant of God. Whosoever has his sins pardoned is accepted with God, has right unto eternal blessedness. These things are inseparable; but they are not one and the same. And by reason of their inseparable relation are they so put together by the apostle, <450406>Romans 4:6-8,
"Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works: Blessed are they whose iniquities are forgiven, and whose sins are covered: blessed is the man to whom the Lord will not impute sin."
It is the imputation of righteousness that gives right unto blessedness; but pardon of sin is inseparable from it, and an effect of it, both being opposed
342
unto justification by works, or an internal righteousness of our own. But it is one thing to be freed from being liable unto eternal death, and another to have right and title unto a blessed and eternal life. It is one thing to be redeemed from under the law, -- that is, the curse of it; another, to receive the adoption of sons; -- one thing to be freed from the curse; another, to have the blessing of Abraham come upon us: as the apostle distinguishes these things, <480313>Galatians 3:13,14; 4:4,5; and so does our Lord Jesus Christ, <442618>Acts 26:18, "That they may receive forgiveness of sins, and inheritance" (a lot and right to the inheritance) "amongst them which are sanctified by faith that is in me." "Afesis hamartioon", which we have by faith in Christ, is only a dismission of sin from being pleadable unto our condemnation; on which account "there is no condemnation unto them that are in Christ Jesus." But a right and title unto glory, or the heavenly inheritance, it gives not. Can it be supposed that all the great and glorious effects of present grace and future blessedness should follow necessarily on, and be the effect of, mere pardon of sin? Can we not be pardoned but we must thereby of necessity be made sons, heirs of God, and coheirs with Christ?
Pardon of sin is in God, with respect unto the sinner, a free, gratuitous act: "Forgiveness of sin through the riches of his grace." But with respect unto the satisfaction of Christ, it is an act in judgment. For on the consideration thereof, as imputed unto him, does God absolve and acquit the sinner upon his trial. But pardon on a juridical trial, on what consideration soever it be granted, gives no right nor title unto any favor, benefit, or privilege, but only mere deliverance. It is one thing to be acquitted before the throne of a king of crimes laid unto the charge of any man, which may be done by clemency, or on other considerations; another to be made his son by adoption, and heir unto his kingdom.
And these things are represented unto us in the Scripture as distinct, and depending on distinct causes: so are they in the vision concerning Joshua the high priest, <380304>Zechariah 3:4,5,
"And he answered and spake unto those that stood before him saying, Take away the filthy garments from him. And unto him he said, Behold, I have caused thine iniquity to pass from thee, and I will clothe thee with change of raiment. And I said, Let them set a
343
fair metre upon his head. So they set a fair metre upon his head, and clothed him with garments."
It has been generally granted that we have here a representation of the justification of a sinner before God. And the taking away of filthy garments is expounded by the passing away of iniquity. When a man's filthy garments are taken away, he is no more defiled with them; but he is not thereby clothed. This is an additional grace and favor thereunto, -- namely, to be clothed with change of garments. And what this raiment is, is declared, <236110>Isaiah 61:10, "He has clothed me with the garments of salvation, he has covered me with the robe of righteousness;" which the apostle alludes unto, <500309>Philippians 3:9. Wherefore these things are distinct, -- namely, the taking away of the filthy garments, and the clothing of us with change of raiment; or, the pardon of sin, and the robe of righteousness. By the one are we freed from condemnation; by the other have we right unto salvation. And the same is in like manner represented, <261606>Ezekiel 16:6-12.
This place I had formerly urged to this purpose about communion with God; which Mr. Hotchkis, in his usual manner, attempts to answer. And to omit his reviling expressions, with the crude, unproved assertion of his own conceits, his answer is, -- that by the change of raiment mentioned in the prophet, our own personal righteousness is intended; for he acknowledges that our justification before God is here represented. And so also he expounds the place produced in the confirmation of the exposition given, <236110>Isaiah 61:10, where this change of raiment is called, "The garments of salvation, and the robe of righteousness;" and thereon affirms that our righteousness itself before God is our personal righteousness, -- that is, in our justification before him, which is the only thing in question. To all which presumptions I shall oppose only the testimony of the same prophet, which he may consider at his leisure, and which, at one time or other, he will subscribe unto. <236406>Isaiah 64:6, "We are all as an unclean thing, and all our righteousnesses are as filthy rags." He who can make garments of salvation and robes of righteousness of these filthy rags, has a skill in composing spiritual vestments that I am not acquainted withal. What remains in the chapter wherein this answer is given unto that testimony of the Scripture, I shall take no notice of; it being, after his accustomed manner, only a perverse wresting of my words unto such a
344
sense as may seem to countenance him in casting a reproach upon myself and others.
There is, therefore, no force in the comparing of these things unto life and death natural, which are immediately opposed: "So that he who is not dead is alive, and he who is alive is not dead;" there being no distinct state between that of life and death; for these things being of different natures, the comparison between them is no way argumentative. Though it may be so in things natural, it is otherwise in things moral and political, where a proper representation of justification may be taken, as it is forensic. If it were so, that there is no difference between being acquitted of a crime at the bar of a judge, and a right unto a kingdom, nor different state between these things, it would prove that there is no intermediate estate between being pardoned and having a right unto the heavenly inheritance. But this is a fond imagination.
It is true that right unto eternal life does succeed unto freedom from the guilt of eternal death: "That they may receive forgiveness of sins, and an inheritance among them that are sanctified." But it does not do so out of a necessity in the nature of the things themselves, but only in the free constitution of God. Believers have the pardon of sin, and an immediate right and title unto the favor of God, the adoption of sons, and eternal life. But there is another state in the nature of the things themselves, and this might have been so actually, had it so seemed good unto God; for who sees not that there is a "status," or "conditio personae," wherein he is neither under the guilt of condemnation nor has an immediate right and title unto glory in the way of inheritance? God might have pardoned men all their sins past, and placed them in a state and condition of seeking righteousness for the future by the works of the law, that so they might have lived; for this would answer the original state of Adam. But God has not done so. True; but whereas he might have done so, it is evident that the disposal of men into this state and condition of right unto life and salvation, does not depend on nor proceed from the pardon of sin, but has another cause; which is, the imputation of the righteousness of Christ unto us, as he fulfilled the law for us.
And, in truth, this is the opinion of the most of our adversaries in this cause: for they do contend, that over and above the remission of sin, which
345
some of them say is absolute, without any respect unto the merit or satisfaction of Christ, others refer it unto them; they all contend that there is, moreover, a righteousness of works required unto our justification; -- only they say this is our own incomplete, imperfect righteousness imputed unto us as if it were perfect; that is, for what it is not, and not the righteousness of Christ imputed unto us for what it is.
From what has been discoursed, it is evident that unto our justification before God is required, not only that we be freed from the damnatory sentence of the law, which we are by the pardon of sin, but, moreover, "that the righteousness of the law be fulfilled in us," or, that we have a righteousness answering the obedience that the law requires; whereon our acceptance with God, through the riches of his grace, and our title unto the heavenly inheritance, do depend. This we have not in and of ourselves, nor can attain unto; as has been proved. Wherefore the perfect obedience and righteousness of Christ is imputed unto us, or in the sight of God we can never be justified.
Nor are the caviling objections of the Socinians, and those that follow them, of any force against the truth herein. They tell us, "That the righteousness of Christ can be imputed but unto one, if unto any; for who can suppose that the same righteousness of one should become the righteousness of many, even of all that believe? Besides, he performed not all the duties that are required of us in all our relations, he being never placed in them." These things, I say, are both foolish and impious, destructive unto the whole gospel; for all things here depend on the ordination of God. It is his ordinance, that as "through the offense of one many are dead," so "disgrace, and the gift of grace, through one man, Christ Jesus, has abounded unto many;" and "as by the offense of one judgment came upon all men unto condemnation, so by the righteousness of one the free gift came upon all unto the righteousness of life;" and "by the obedience of one many are made righteous;" as the apostle argues, Romans 5. For "God sent his own Son in the likeness of sinful flesh, and for sin, that the righteousness of the law might be fulfilled in us," chapter <450803>8:3, 4; for he was "the end of the law" (the whole end of it), "for righteousness unto them that do believe," chapter <451004>10:4. This is the appointment of the wisdom, righteousness, and grace of God, that the whole righteousness and obedience of Christ should be accepted as our
346
complete righteousness before him, imputed unto us by his grace, and applied unto us or made ours through believing; and, consequently, unto all that believe. And if the actual sin of Adam be imputed unto us all, who derive our nature from him, unto condemnation, though he sinned not in our circumstances and relations, is it strange that the actual obedience of Christ should be imputed unto them who derive a spiritual nature from him, unto the justification of life? Besides, both the satisfaction and obedience of Christ, as relating unto his person, were, in some sense, infinite, -- that is, of an infinite value, -- and so cannot be considered in parts, as though one part of it were imputed unto one, and another unto another, but the whole is imputed unto every one that does believe; and if the Israelites could say that David was "worth ten thousand of them," 2<101803> Samuel 18:3, we may well allow the Lord Christ, and so what he did and suffered, to be more than us all, and all that we can do and suffer.
There are also sundry other mistakes that concur unto that part of the charge against the imputation of the righteousness of Christ unto us, which we have now considered. I say of his righteousness; for the apostle in this case uses those two words, dikaiw> ma and upJ akoh,> "righteousness" and "obedience," as isj odunamoun~ ta, -- of the same signification, <450518>Romans 5:18,19. Such are these: -- that remission of sin and justification are the same, or that justification consists only in the remission of sin; -- that faith itself, as our act and duty, seeing it is the condition of the covenant, is imputed unto us for righteousness; -- or that we have a personal, inherent righteousness of our own, that one way or other is our righteousness before God unto justification; either a condition it is, or a disposition unto it, or has a congruity in deserving the grace of justification, or a downright merit of condignity thereof: for all these are but various expressions of the same thing, according unto the variety of the conceptions of the minds of men about it. But they have been all considered and removed in our precedent discourses.
To close this argument, and our vindication of it, and therewithal to obviate an objection, I do acknowledge that our blessedness and life eternal is, in the Scripture, ofttimes ascribed unto the death of Christ. But, -- 1. It is so kat j exj och>n, -- as the principal cause of the whole, and as that without which no imputation of obedience could have justified us; for the penalty of the law was indispensably to be undergone. 2. It is so kata<
347
sugge>neian, -- not exclusively unto all obedience, whereof mention is made in other places, but as that whereunto it is inseparably conjoined. "Christus in vita passivam habuit actionem; in morte passionem activam sustinuit; dum salutem operaretur in medio terrae", Bernard. And so it is also ascribed unto his resurrection kat j e[ndeixin, with respect unto evidence and manifestation; but the death of Christ exclusively, as unto his obedience, is nowhere asserted as the cerise of eternal life, comprising that exceeding weight of glory wherewith it is accompanied.
Hitherto we have treated of and vindicated the imputation of the active obedience of Christ unto us, as the truth of it was deduced from the preceding argument about the obligation of the law of creation. I shall now briefly confirm it with other reasons and testimonies: --
1. That which Christ, the mediator and surety of the covenant, did do in obedience unto God, in the discharge and performance of his office, that he did for us; and that is imputed unto us. This has been proved already, and it has too great an evidence of truth to be denied. He was "born to us, given to us," <230906>Isaiah 9:6; for
"what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; that the righteousness of the law might be fulfilled in us," <450803>Romans 8:3,4.
Whatever is spoken of the grace, love, and purpose of God in sending or giving his Son, or of the love, grace, and condescension of the Son in coming and undertaking of the work of redemption designed unto him, or of the office itself of a mediator or surety, gives testimony unto this assertion; yea, it is the fundamental principle of the gospel, and of the faith of all that truly believe. As for those by whom the divine person and satisfaction of Christ are denied, whereby they evert the whole work of his mediation, we do not at present consider them. Wherefore what he so did is to be inquired into. And, --
(1.) The Lord Christ, our mediator and surety, was, in his human nature, made uJpo< nom> on, -- "under the law," <480404>Galatians 4:4. That he was not so for himself, by the necessity of his condition, we have proved before. It was, therefore, for us. But as made under the law, he yielded obedience
348
unto it; this, therefore, was for us, and is imputed unto us. The exception of the Socinians, that it is the judicial law only that is intended, is too frivolous to be insisted on; for he was made under that law whose curse we are delivered from. And if we are delivered only from the curse of the law of Moses, wherein they contend that there was neither promises nor threatening of eternal things, of any thing beyond this present life, we are still in our sins, under the curse of the moral law, notwithstanding act that he has done for us. It is excepted, with more color of sobriety, that he was made under the law only as to the curse of it. But it is plain in the text that Christ was made under the law as we are under it. He was "made under the law, to redeem them that were under the law." And if he was not made so as we are, there is no consequence from his being made under it unto our redemption from it. But we were so under the law, as not only to be obnoxious unto the curse, but so as to be obliged unto all the obedience that it required; as has been proved. And if the Lord Christ has redeemed us only from the curse of it by undergoing it, leaving us in ourselves to answer its obligation unto obedience, we are not freed nor delivered. And the expression of "under the law" does in the first place, and properly, signify being under the obligation of it unto obedience, and consequentially only with a respect unto the curse. <480421>Galatians 4:21, "Tell me, ye that desire to be uJpo< no>mon, -- "under the law." They did not desire to be under the curse of the law, but only its obligation unto obedience; which, in all usage of speech, is the first proper sense of that expression. Wherefore, the Lord Christ being made under the law for us, he yielded perfect obedience unto it for us; which is therefore imputed unto us. For that what he did was done for us, depends solely on imputation.
(2.) As he was thus made under the law, so he did actually Fulfill it by his obedience unto it. So he testifies concerning himself, --
"Think not that I am come to destroy the law or the prophets: I am not come to destroy, but to fulfill," <400517>Matthew 5:17.
These words of our Lord Jesus Christ, as recorded by the evangelist, the Jews continually object against the Christians, as contradictory to what they pretend to be done by him, -- namely, that he has destroyed and taken away the law. And Maimonides, in his treatise, "De Fundamentis Legis," has many blasphemous reflections on the Lord Christ, as a false
349
prophet in this matter. But the reconciliation is plain and easy. There was a twofold law given unto the church, -- the moral and the ceremonial law. The first, as we have proved, is of an eternal obligation; the other was given only for a time.
That the latter of these was to be taken away and abolished, the apostle proves with invincible testimonies out of the Old Testament against the obstinate Jews, in his Epistle unto the Hebrews. Yet was it not to be taken away without its accomplishment, when it ceased of itself. Wherefore, our Lord Christ did no otherwise dissolve or destroy that law but by the accomplishment of it; and so he did put an end unto it, as is fully declared, <490214>Ephesians 2:14-16. But the law kat j ejxoch>n, that which obliges all men unto obedience unto God always, he came not katalu>sai, to destroy, -- that is ajqeth~sai, to abolish it, as an aqj e>thsiv is ascribed unto the Mosaical law, <580926>Hebrews 9:26 (in the same sense is the word used, <402402>Matthew 24:2; <402661>26:61; 27:40; <411302>Mark 13:2; <411458>14:58; 15:29; <422106>Luke 21:6; <440538>Acts 5:38,39; 6:14; <451420>Romans 14:20; 2<470501> Corinthians 5:1; <480218>Galatians 2:18, mostly with an accusative case, of the things spoken of), or katarghs~ ai, which the apostle denies to be done by Christ, and faith in him. <450331>Romans 3:31, Nom> on ou+n katargoum~ en dia< th~v pi>stewv; mh< gen> oito? alj la< nom> on isJ twm~ en? -- "Do we then make void the law through faith? God forbid; yea, we establish the law." Nom> on isJ tan> ai is to confirm its obligation unto obedience; which is done by faith only, with respect unto the moral law; the other being evacuated as unto any power of obliging unto obedience. This, therefore, is the law which our Lord Christ affirms that he came "not to destroy;" so he expressly declares in his ensuing discourse, showing both its power of obliging us always unto obedience, and giving an exposition of it. This law the Lord Christ came plhrw~sai. Plhrws~ ai ton< nom> on, in the Scripture, is the same with ejmplh~sai tomon in other writers; that is, to yield full, perfect obedience unto the commands of the law, whereby they are absolutely fulfilled. Plhrws~ ai nom> on is not to make the law perfect; for it was always no>mov tel> eiov, -- a "perfect law," <590125>James 1:25; but to yield perfect obedience unto it: the same that our Savior calls plhrw~sai pas~ an dikaiosun> hn, <400315>Matthew 3:15, "to fulfill all righteousness;" that is, by obedience unto all God's commands and institutions, as is evident in
350
the place. So the apostle uses the same expression, <451308>Romans 13:8, "He that loveth another has fulfilled the law."
2. It is a vain exception, that Christ fulfilled the law by his doctrine, in the exposition of it. The opposition between the words plhrws~ ai and katalus> ai, -- "to fulfill" and "to destroy," -- will admit of no such sense; and our Savior himself expounds this "fulfilling of the law," by doing the commands of it, <400519>Matthew 5:19. Wherefore, the Lord Christ as our mediator and surety fulfilling the law, by yielding perfect obedience thereunto, he did it for us; and to us it is imputed.
This is plainly affirmed by the apostle, <450518>Romans 5:18,19,
"Therefore, as by the offense of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man's disobedience many were made sinners; so by the obedience of one shall many be made righteous."
The full plea from, and vindication of, this testimony, I refer unto its proper place in the testimonies given unto the imputation of the righteousness of Christ unto our justification in general. Here I shall only observe, that the apostle expressly and in terms affirms that "by the obedience of Christ we are made righteous," or justified; which we cannot be but by the imputation of it unto us. I have met with nothing that had the appearance of any sobriety for the eluding of this express testimony, but only that by the obedience of Christ his death and sufferings are intended, wherein he was obedient unto God; as the apostle says, he was "obedient unto death, even the death of the cross," <502308>Philippians 2:8. But yet there is herein no color of probability. For, --
(1.) It is acknowledged that there was such a near conjunction and alliance between the obedience of Christ and his sufferings, that though they may be distinguished, yet can they not be separated. He suffered in the whole course of his obedience, from the womb to the cross; and he obeyed in all his sufferings unto the last moment wherein he expired. But yet are they really things distinct, as we have proved; and they were so in him who "learned obedience by the things that he suffered," <580508>Hebrews 5:8.
351
(2.) In this place, (Romans 5) upJ akoh,> verse 19, and dikai>wma, verse 18, are the same, -- obedience and righteousness. "By the righteousness of one," and "by the obedience of one," are the same. But suffering, as suffering, is not dikai>wma, is not righteousness; for if it were, then every one that suffers what is due to him should be righteous, and so be justified, even the devil himself
(3.) The righteousness and obedience here intended are opposed tw|~ paraptw>mati, -- to the offense: "By the offense of one." But the offense intended was an actual transgression of the law; so is para>stwma, a fall from, or a fall in, the course of obedience. Wherefore the dikaiw> ma, or righteousness, must be an actual obedience unto the commands of the law, or the force of the apostle's reasoning and antithesis cannot be understood.
(4.) Particularly, it is such an obedience as is opposed unto the disobedience of Adam, -- "one man's disobedience," "one man's obedience;" -- but the disobedience of Adam was an actual transgression of the law: and therefore the obedience of Christ here intended was his active obedience unto the law; -- which is that we plead for. And I shall not at present farther pursue the argument, because the force of it, in the confirmation of the truth contended for, will be included in those that follow.
352
CHAPTER 13.
THE NATURE OF JUSTIFICATION PROVED FROM THE DIFFERENCE OF THE COVENANTS
That which we plead in the third place unto our purpose is, the difference between the two covenants. And herein it may be observed, --
1. That by the two covenants I understand those which were absolutely given unto the whole church, and were all to bring it "eivj teleiot> hta", -- unto a complete and perfect state; that is, the covenant of works, or the law of our creation as it was given unto us, with promises and threatening, or rewards and punishments, annexed unto it; and the covenant of grace, revealed and proposed in the first promise. As unto the covenant of Sinai, and the new testament as actually confirmed in the death of Christ, with all the spiritual privileges thence emerging, and the differences between them, they belong not unto our present argument.
2. The whole entire nature of the covenant of works consisted in this, -- that upon our personal obedience, according unto the law and rule of it, we should be accepted with God, and rewarded with him. Herein the essence of it did consist; and whatever covenant proceeds on these terms, or has the nature of them in it, however it may be varied with additions or alterations, is the same covenant still, and not another. As in the renovation of the promise wherein the essence of the covenant of grace was contained, God did ofttimes make other additions unto it (as unto Abraham and David), yet was it still the same covenant for the substance of it, and not another; so whatever variations may be made in, or additions unto, the dispensation of the first covenant, so long as this rule is retained, "Do this, and live," it is still the same covenant for the substance and essence of it.
3. Hence two things belonged unto this covenant: -- First, That all things were transacted immediately between God and man. There was no mediator in it, no one to undertake any thing, either on the part of God or man, between them; for the whole depending on every one's personal obedience, there was no place for a mediator. Secondly, That nothing but
353
perfect, sinless obedience would be accepted with God, or preserve the covenant in its primitive state and condition. There was nothing in it as to pardon of sin, no provision for any defect in personal obedience.
4. Wherefore, this covenant being once established between God and man, there could be no new covenant made, unless the essential form of it were of another nature, -- namely, that our own personal obedience be not the rule and cause of our acceptation and justification before God; for whilst this is so, as was before observed, the covenant is still the same, however the dispensation of it may be reformed or reduced to suit unto our present state and condition. What grace soever might be introduced into it, that could not be so which excluded all works from being the cause of our justification. But if a new covenant be made, such grace must be provided as is absolutely inconsistent with any works of ours, as unto the first ends of the covenant; as the apostle declares, <451106>Romans 11:6.
5. Wherefore, the covenant of grace, supposing it a new, real, absolute covenant, and not a reformation of the dispensation of the old, or a reduction of it unto the use of our present condition (as some imagine it to be), must differ, in the essence, substance, and nature of it, from that first covenant of works. And this it cannot do if we are to be justified before God on our personal obedience; wherein the essence of the first covenant consisted. If, then, the righteousness wherewith we are justified before God be our own, our own personal righteousness, we are yet under the first covenant, and no other.
6. But things in the new covenant are indeed quite otherwise; for, -- First, It is of grace, which wholly excludes works; that is, so of grace, as that our own works are not the means of justification before God; as in the places before alleged. Secondly, It has a mediator and surety; which is built alone on this supposition, that what we cannot do in ourselves which was originally required of us, and what the law of the first covenant cannot enable us to perform, that should be performed for us by our mediator and surety. And if this be not included in the very first notion of a mediator and surety, yet it is in that of a mediator or surety that does voluntarily interpose himself, upon an open acknowledgment that those for whom he undertakes were utterly insufficient to perform what was required of them; -- on which supposition all the truth of the Scripture does depend.
354
It is one of the very first notions of Christian religion, that the Lord Christ was given to us, born to us; that he came as a mediator, to do for us what we could not do for ourselves, and not merely to suffer what we had deserved. And here, instead of our own righteousness, we have the "righteousness of God;" instead of being righteous in ourselves before God, he is "The LORD our Righteousness." And nothing but a righteousness of another kind and nature, unto justification before God, could constitute another covenant. Wherefore, the righteousness whereby we are justified is the righteousness of Christ imputed unto us, or we are still under the law, under the covenant of works.
It will be said that our personal obedience is by none asserted to be the righteousness wherewith we are justified before God, in the same manner as it was under the covenant of works; but the argument speaks not as unto the manner or way whereby it is so, but to the thing itself. If it be so in any way or manner, under what qualifications soever, we are under that covenant still. If it be of works any way, it is not of grace at all. But it is added, that the differences are such as are sufficient to constitute covenants effectually distinct: as, --
1. "The perfect, sinless obedience was required in the first covenant; but in the new, that which is imperfect, and accompanied with many sins and failings, is accepted." Ans. This is "gratis dictum," and begs the question. No righteousness unto justification before God is or can be accepted but what is perfect.
2. "Grace is the original fountain and cause of all our acceptation before God in the new covenant." Ans. It was so also in the old. The creation of man in original righteousness was an effect of divine grace, benignity, and goodness; and the reward of eternal life in the enjoyment of God was of mere sovereign grace: yet what was then of works was not of grace; -- no more is it at present.
3. "There would then have been merit of works, which is now excluded." Ans. Such a merit as arises from an equality and proportion between works and reward, by the rule of commutative justice, would not have been in the works of the first covenant; and in no other sense is it now rejected by them that oppose the imputation of the righteousness of Christ.
355
4. "All is now resolved into the merit of Christ, upon the account whereof alone our own personal righteousness is accepted before God unto our justification." Ans. The question is not, on what account, nor for what reason, it is so accepted? But, whether it be or no? -- seeing its so being is effectually constitutive of a covenant of works.
356
CHAPTER 14.
THE EXCLUSION OF ALL SORTS OF WORKS FROM AN INTEREST IN JUSTIFICATION -- WHAT IS INTENDED BY "THE LAW," AND THE "WORKS" OF IT, IN THE EPISTLES OF PAUL
We shall take our fourth argument from the express exclusion of all works, of what sort soever, from our justification before God. For this alone is that which we plead, -- namely, that no acts or works of our own are the causes or conditions of our justification; but that the whole of it is resolved into the free grace of God, through Jesus Christ, as the mediator and surety of the covenant. To this purpose the Scripture speaks expressly.
<450328>Romans 3:28, "Therefore we conclude that a man is justified by faith, without the deeds of the law.
<450405>Romans 4:5, "But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness"
<451106>Romans 11:6, "If it be of grace, then is it no more of works."
<480216>Galatians 2:16, "Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified."
<490208>Ephesians 2:8,9, "For by grace are ye saved through faith... not of works, lest any man should boast."
<560305>Titus 3:5, "Not by works of righteousness which we have done, but according to his mercy he saved us."
These and the like testimonies are express, and in positive terms assert all that we contend for. And I am persuaded that no unprejudiced person, whose mind is not prepossessed with notions and distinctions whereof not the least little is offered unto them from the texts mentioned, nor elsewhere, can but judge that the law, in every sense of it, and all sorts of
357
works whatever, that at any time, or by any means, sinners or believers do or can perform, are, not in this or that sense, but every way and in all senses, excluded from our justification before God. And if it be so, it is the righteousness of Christ alone that we must retake ourselves unto, or this matter must cease for ever. And this inference the apostle himself makes from one of the testimonies before mentioned, -- namely, that of <480219>Galatians 2:19-21; for he adds upon it,
"I through the law am dead to the law, that I might live unto God. I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh, I live by the faith of the Son of God, who loved me, and gave himself for me. I do not frustrate the grace of God; for if righteousness come by the law, then Christ is dead in vain."
Our adversaries are extremely divided amongst themselves. and can come unto no consistency, as to the sense and meaning of the apostle in these assertions; for what is proper and obvious unto the understanding of all men, especially from the opposition that is made between the law and works on the one hand, and faith, grace, and Christ on the other (which are opposed as inconsistent in this matter of our justification), they will not allow; nor can do so without the ruin of the opinions they plead for. Wherefore, their various conjectures shall be examined, as well to show their inconsistency among themselves by whom the truth is opposed, as to confirm our present argument: --
1. Some say it is the ceremonial law alone, and the works of it, that are intended; or the law as given unto Moses on mount Sinai, containing that entire covenant that was afterwards to be abolished. This was of old the common opinion of the schoolmen, though it be now generally exploded. And the opinion lately contended for, that the apostle Paul excludes justification from the works of the law, or excludes works absolutely perfect, and sinless obedience, not because no man can yield that perfect obedience which the law requires, but because the law itself which he intends could not justify any by the observation of it, is nothing but the renovation of this obsolete notion, that it is the ceremonial law only, or, which upon the matter is all one, the law given on mount Sinai, abstracted from the grace of the promise, which could not justify any in the
358
observation of its rites and commands. But of all other conjectures, this is the most impertinent and contradictory unto the design of the apostle; and is therefore rejected by Bellarmine himself. For the apostle treats of that law whose doers shall be justified, <450213>Romans 2:13; and the authors of this opinion would have it to be a law that can justify none of them that do it. That law he intends whereby is the knowledge of sin; for he gives this reason why we cannot be justified by the works of it, -- namely, because "by it is the knowledge of sin," chapter <450220>2:20: and by what law is the knowledge of sin he expressly declares, where he affirms that he
"had not known lust, except the law had said, Thou shalt not covet," chapter <450707>7:7;
which is the moral law alone. That law he designs which stops the mouth of all sinners, and makes all the world obnoxious unto the judgment of God, <450319>chapter 3:19; which none can do but the law written in the heart of men at their creation, chapter <450214>2:14,15; -- that law, which "if a man do the works of it, he shall live in them," <480312>Galatians 3:12, <451005>Romans 10:5; and which brings all men under the curse for sin, <480310>Galatians 3:10, -- the law that is established by faith, and not made void, <450331>Romans 3:31; which the ceremonial law is not, nor the covenant of Sinai; -- the law whose righteousness is "to be fulfilled in us," <450804>Romans 8:4. And the instance which the apostle gives of justification without the works of that law which he intends, -- namely, that of Abraham, -- was some hundreds of years before the giving of the ceremonial law. Neither yet do I say that the ceremonial law and the works of it are excluded from the intention of the apostle: for when that law was given, the observation of it was an especial instance of that obedience we owed unto the first table of the decalogue; and the exclusion of the works thereof from our justification, inasmuch as the performance of them was part of that moral obedience which we owed unto God, is exclusive of all other works also. But that it is alone here intended, or that law which could never justify any by its observation, although it was observed in due manner, is a fond imagination, and contradictory to the express assertion of the apostle. And, whatever is pretended to the contrary, this opinion is expressly rejected by Augustine, lib. de Spiritu et Litera, cap. 8:
359
"Ne quisquam putaret hic apostolum ea lege dixisse neminem justificari, quae in sacramentis veteribus multa continet figurata praecepta, unde etiam est ista circumcisio carnis, continuo subjunxit, quam dixerit legem et ait; `per legem cognitio peccati'".
And to the same purpose he speaks again, Epist. 200,
"Non solum illa opera legis quae sunt in veteribus sacramentis, et nunc revelato testamento novo non observantur a Christianis, sicut est circumcisio praeputii, et sabbati non observantur a Christianis, sicut est circumcisio praeputii, et sabbati carnalis vacatio; et a quibusdam escis abstinentia, et pecorum in sacrificiis immolatio, et neomenia et ezymum, et caetera hujusmodi, verum etiam illud quod in lege dictum est, `Non concupisces', quod utique et Christianis nullus ambigit esse dicendum, non justificat hominem, nisi per fidem Jesu Christi, et gratiam Dei per Jesum Christum Dominum nostrum".
2. Some say the apostle only excludes the perfect works required by the law of innocence; which is a sense diametrically opposite unto that foregoing. But this best pleases the Socinians.
"Paulus agit de operibus et perfectis in hoc dicto, ideo enim adjecit, sine operibus legis, ut indicaretur loqui eum de operibus a lege requisitis, et sic de perpetua et perfectissima divinorum praeceptorum obedientia sicut lex requirit. Cum autem talem obedientiam qualem lex requirit nemo praestare possit, ideo subjecit apostolus nos justificari fide, id est, fiducia et obedientia ea quantum quisque praestare potest, et quotidie quam maximum praestare studet, et connititur. Sine operibus legis, id est, etsi interim perfecte totam legem sicut debebat complere nequit"; says Socinus himself. But, --
(1.) We have herein the whole granted of what we plead for, -- namely, that it is the moral, indispensable law of God that is intended by the apostle; and that by the works of it no man can be justified, yea, that all the works of it are excluded from our justification: for it is, says the apostle, "without works." The works of this law being performed according unto it, will justify them that perform them, as he affirms,
360
chapter <450213>2:13; and the Scripture elsewhere witnesses that "he that does them shall live in them." But because this can never be done by any sinner, therefore all consideration of them is excluded from our justification.
(2.) It is a wild imagination that the dispute of the apostle is to this purpose, -- that the perfect works of the law will not justify us, but imperfect works, which answer not the law, will do so.
(3.) Granting the law intended to be the moral law of God, the law of our creation, there is no such distinction intimated in the least by the apostle, that we are not justified by the perfect works of it which we cannot perform, but by some imperfect works that we can perform, and labor so to do. Nothing is more foreign unto the design and express words of his whole discourse.
(4.) The evasion which they retake themselves unto, that the apostle opposes justification by faith unto that of works, which he excludes, is altogether vain in this sense; for they would have this faith to be our obedience unto the divine commands, in that imperfect manner which we can attain unto. For when the apostle has excluded all such justification by the law and the works thereof, he does not advance in opposition unto them, and in their room, our own faith and obedience; but adds, "Being justified freely by his grace through the redemption that is in Jesus Christ; whom God has set forth to be a propitiation through faith in his blood."
3. Some of late among ourselves, -- and they want not them who have gone before them, -- affirm that the works which the apostle excludes from justification are only the outward works of the law, performed without an inward principle of faith, fear, or the love of God. Servile works, attended unto from a respect unto the threatening of the law, are those which will not justify us. But this opinion is not only false, but impious. For, --
(1.) The apostle excludes the works of Abraham, which were not such outward, servile works as are imagined.
(2.) The works excluded are those which the law requires; and the law is holy, just, and good. But a law that requires only outward works, without internal love to God, is neither holy, just, nor good.
361
(3.) The law condemns all such works as are separated from the internal principle of faith, fear, and love; for it requires that in all our obedience we should love the Lord our God with all our hearts. And the apostle says, that we are not justified by the works which the law condemns, but not by them which the law commands.
(4.) It is highly reflexive on the honor of God, that he unto whose divine prerogative it belongs to know the hearts of men alone, and therefore regards them alone in all the duties of their obedience, should give a law requiring outward, servile works only; for if the law intended require more, then are not those the only works excluded.
4. Some say, in general, it is the Jewish law that is intended; and think thereby to cast off the whole difficulty. But if, by the Jewish law, they intend only the ceremonial law, or the law absolutely as given by Moses, we have already showed the vanity of that pretense; but if they mean thereby the whole law or rule of obedience given unto the church of Israel under the Old Testament, they express much of the truth, -- it may be more than they designed.
5. Some say that it is works with a conceit of merit, that makes the reward to be of debt, and not of grace, that are excluded by the apostle. But no such distinction appears in the text or context; for, --
(1.) The apostle excludes all works of the law, -- that is, that the law requires of us in a way of obedience, -- be they of what sort they will.
(2.) The law requires no works with a conceit of merit.
(3.) Works of the law originally included no merit, as that which "ariseth from the proportion of one thing unto another in the balance of justice; and in that sense only is it rejected by those who plead for an interest of works in justification.
(4.) The merit which the apostle excludes is that which is inseparable from works, so that it cannot be excluded unless the works themselves be so. And unto their merit two things concur: -- First, A comparative boasting; that is, not absolutely in the sight of God, which follows the "meritum ex condigno" which some poor sinful mortals have fancied in their works, but that which gives one man a preference above another in the obtaining of
362
justification; which grace will not allow, chapter <450402>4:2. Secondly, That the reward be not absolutely of grace, but that respect he had therein unto works; which makes it so far to be of debt, not out of an internal condignity, which would not have been under the law of creation, but out of some congruity with respect unto the promise of God, verse 4. In these two regards merit is inseparable from works; and the Holy Ghost, utterly to exclude it, excludes all works from which it is inseparable, as it is from all. Wherefore,
(5.) The apostle speaks not one word about the exclusion of the merit of works only; but he excludes all works whatever, and that by this argument, that the admission of them would necessarily introduce merit in the sense described; which is inconsistent with grace. And although some think that they are injuriously dealt withal, when they are charged with maintaining of merit in their asserting the influence of our works into our justification; yet those of them who best understand themselves and the controversy itself, are not so averse from some kind of merit, as knowing that it is inseparable from works.
6. Some contend that the apostle excludes only works wrought before believing, in the strength of our own wills and natural abilities, without the aid of grace. Works, they suppose, required by the law are such as we perform by the direction and command of the law alone. But the law of faith requires works in the strength of the supplies of grace; which are not excluded. This is that which the most learned and judicious of the church of Rome do now generally retake themselves unto. Those who amongst us plead for works in our justification, as they use many distinctions to explain their minds, and free their opinion from a coincidence with that of the Papists; so, as yet, they deny the name of merit, and the thing itself in the sense of the church of Rome, as it is renounced likewise by all the Socinians: wherefore, they make use of the preceding evasion, that merit is excluded by the apostle, and works only as they are meritorious; although the apostle's plain argument be, that they are excluded because such a merit as is inconsistent with grace is inseparable from their admission.
But the Roman church cannot so part with merit. Wherefore, they are to find out a sort of works to be excluded only, which they are content to part withal as not meritorious. Such are those before described, wrought,
363
as they say, before believing, and without the aids of grace; and such, they say, are all the works of the law. And this they do with some more modesty and sobriety than those amongst us who would have only external works and observances to be intended. For they grant that sundry internal works, as those of attrition, sorrow for sin, and the like, are of this nature. But the works of the law it is, they say, that are excluded. But this whole plea, and all the sophisms wherewith it is countenanced, have been so discussed and defeated by Protestant writers of all sorts against Bellarmine and others, as that it is needless to repeat the same things, or to add any thing unto them. And it will be sufficiently evinced of falsehood in what we shall immediately prove concerning the law and works intended by the apostle. However, the heads of the demonstration of the truth to the contrary may be touched on. And, --
(1.) The apostle excludes all works, without distinction or exception. And we are not to distinguish where the law does not distinguish before us.
(2.) All the works of the law are excluded: therefore all works wrought after believing by the aids of grace are excluded; for they are all required by the law. See <19B935>Psalm 119:35; <450722>Romans 7:22. Works not required by the law are no less an abomination to God than sins against the law.
(3.) The works of believers after conversion, performed by the aids of grace, are expressly excluded by the apostle. So are those of Abraham, after he had been a believer many years, and abounded in them unto the praise of God. So he excludeth his own works after his conversion, <480216>Galatians 2:16; 1<460404> Corinthians 4:4; <500309>Philippians 3:9; and so he excludes the works of all other believers, <490209>Ephesians 2:9,10.
(4.) All works are excluded that might give countenance unto boasting, <450402>Romans 4:2; 3:27; <490209>Ephesians 2:9; 1<460129> Corinthians 1:29-31. But this is done more by the good works of regenerate persons than by any works of unbelievers.
(5.) The law required faith and love in all our works; and therefore if all the works of the law be excluded, the best works of believers are so.
(6.) All works are excluded which are opposed unto grace working freely in our justification; but this all works whatever are, <451106>Romans 11:6.
364
(7.) In the Epistle unto the Galatians, the apostle does exclude from our justification all those works which the false teachers pressed as necessary thereunto: but they urged the necessity of the works of believers, and those which were by grace already converted unto God; for those upon whom they pressed them unto this end were already actually so.
(8.) They are good works that the apostle excludes from our justification; for there can be no pretense of justification by those works that are not good, or which have not all things essentially requisite to make them so: but such are all the works of unbelievers performed without the aids of grace, -- they are not good, nor as such accepted with God, but want what is essentially requisite unto the constitution of good works; and it is ridiculous to think that the apostle disputes about the exclusion of such works from our justification as no man in his wits would think to have any place therein.
(9.) The reason why no man can be justified by the law, is because no man can yield perfect obedience thereunto; for by perfect obedience the law will justify, <450213>Romans 2:13; 10:5. Wherefore, all works are excluded that are not absolutely perfect; but this the best works of believers are not, as we have proved before.
(10.) If there be a reserve for the works of believers, performed by the aid of grace, in our justification, it is, that either they may be concauses thereof, or be indispensably subservient unto those things that are so. That they are concauses of our justification is not absolutely affirmed; neither can it be said that they are necessarily subservient unto them that are so. They are not so unto the efficient cause thereof, which is the grace and favor of God alone, <450324>Romans 3:24,25; <450416>4:16; <490208>Ephesians 2:8,9; <660105>Revelation 1:5; -- nor are they so unto the meritorious cause of it, which is Christ alone, <441338>Acts 13:38; <442618>26:18; 1<460130> Corinthians 1:30; 2<470518> Corinthians 5:18-21; -- nor unto the material cause of it, which is the righteousness of Christ alone, <451003>Romans 10:3,4, -- nor are they so unto faith, in what place soever it be stated; for not only is faith only mentioned, wherever we are taught the way how the righteousness of Christ is derived and communicated unto us, without any intimation of the conjunction of works with it, but also, as unto our justification, they are
365
placed in opposition and contradiction one to the other, <450328>Romans 3:28. And sundry other things are pleadable unto the same purpose.
7. Some affirm that the apostle excludes all works from our first justification, but not from the second; at; as some speak, the continuation of our justification. But we have before examined these distinctions, and found them groundless.
Evident it is, therefore, that men put themselves into an uncertain, slippery station, where they know not what to fix upon, nor wherein to find any such appearance of truth as to give them countenance in denying the plain and frequently-repeated assertion of the apostle.
Wherefore, in the confirmation of the present argument, I shall more particularly inquire into what it is that the apostle intends by the law and works whereof he treats. For as unto our justification, whatever they are, they are absolutely and universally opposed unto grace, faith, the righteousness of God, and the blood of Christ, as those which are altogether inconsistent with them. Neither can this be denied or questioned by any, seeing it is the plain design of the apostle to evince that inconsistency.
1. Wherefore, in general, it is evident that the apostle, by the law and the works thereof, intended what the Jews with whom he had to do did understand by the law, and their own whole obedience thereunto. I suppose this cannot be denied; for without a concession of it there is nothing proved against them, nor are they in any thing instructed by him. Suppose those terms equivocal, and to be taken in one sense by him, and by them in another, and nothing can be rightly concluded from what is spoken of them. Wherefore, the meaning of these terms, "the law," and "works," the apostle takes for granted as very well known, and agreed on between himself and those with whom he had to do.
2. The Jews by "the law" intended what the Scriptures of the Old Testament meant by that expression; for they are nowhere blamed for any false notion concerning the law, or that they esteemed any thing to be so but what was so indeed, and what was so called in the Scripture. Their present oral law was not yet hatched, though the Pharisees were brooding of it.
366
3. "The law" under the Old Testament does immediately refer unto the law given at mount Sinai, nor is there any distinct mention of it before. This is commonly called "the law" absolutely; but most frequently "the law of God," "the law of the Lord;" and sometimes "the law of Moses," because of his especial ministry in the giving of it: "Remember ye the law of Moses my servant, which I commanded unto him," <390404>Malachi 4:4. And this the Jews intended by "the law."
4. Of the law so given at Horeb, there was a distribution into three parts.
(1.) There was µyrbi ;D]hæ tr,c,[}, -- <050413>Deuteronomy 4:13, "The ten words;" so also chapter <051004>10:4; -- that is, the ten commandments written upon two tables of stone. This part of the law was first given, was the foundation of the whole, and contained that perfect obedience which was required of mankind by law of creation; and was now received into the church with the highest attestations of its indispensable obligation unto obedience or punishment.
(2.) µyQj, u, which the LXX render by dikaiw>mata, -- that is, "jura," "rites," or "statutes;" but the Latin from thence, "justificationes," ("justifications, ") which has given great occasion of mistake in many, both ancient and modern divines. We call it "the ceremonial law." The apostle terms this part of the law distinctly, Nom> ov ejntolwn~ enj do>gmasi, <490215>Ephesians 2:15, "The law of commandments contained in ordinances;" that is, consisting in a multitude of arbitrary commands.
(3.) µytiP;vm] i, which we commonly call "the judicial law." This distribution of the law shuts up the Old Testament, as it is used in places innumerable before; only the µyrbi ;D]h trc, [, }, -- "the ten words," -- is expressed by the general word hrw; TO , -- "the law," <390404>Malachi 4:4.
5. These being the parts of the law given unto the church in Sinai, the whole of it is constantly called hr;wTO , -- "the law," -- that is, the instruction (as the word signifies) that God gave unto the church, in the rule of obedience which he prescribed unto it. This is the constant signification of that word in Scripture, where it is taken absolutely; and thereon does not signify precisely the law as given at Horeb, but comprehends with it all the revelations that God made under the Old
367
Testament, in the explanation and confirmation of that law, in rules, motives, directions, and enforcements of obedience.
6. Wherefore; hr;wTO , -- "the law," -- is the whole rule of obedience which God gave to the church under the Old Testament, with all the efficacy wherewith it was accompanied by the ordinances of God, including in it all the promises and threatening that might be motives unto the obedience that God did require; -- this is that which God and the church called "the law" under the Old Testament, and which the Jews so called with whom our apostle had to do. That which we call "the moral law" was the foundation of the whole; and those parts of it which we call "the judicial and ceremonial law," were peculiar instances of the obedience which the church under the Old Testament was obliged unto, in the especial polity and divine worship which at that season were necessary unto it. And two things does the Scripture testify unto concerning this law: --
(1.) That it was a perfect, complete rule of all that internal spiritual and moral obedience which God required of the church:
"The law of the LORD is perfect, converting the soul: the testimony of the LORD is sure, making wise the simple," <191907>Psalm 19:7.
And it so was of all the external duties of obedience, for matter and manner, time and season; that in both the church might walk "acceptably before God", <230820>Isaiah 8:20. And although the original duties of the moral part of the law are often preferred before the particular instances of obedience in duties of outward worship, yet the whole law was always the whole rule of all the obedience, internal and external, that God required of the church, and which he accepted in them that did believe.
(2.) That this law, this rule of obedience, as it was ordained of God to be the instrument of his rule of the church, and by virtue of the covenant made with Abraham, unto whose administration it was adapted, and which its introduction on Sinai did not disannul, was accompanied with a power and efficacy enabling unto obedience. The law itself, as merely receptive and commanding, administered no power or ability unto those that were under its authority to yield obedience unto it; no more do the mere commands of the gospel. Moreover, under the Old Testament it enforced
368
obedience on the minds and consciences of men by the manner of its first delivery, and the severity of its sanction, so as to fill them with fear and bondage; and was, besides, accompanied with such burdensome rules of outward worship, as made it a heavy yoke unto the people. But as it was God's doctrine, teaching, instruction in all acceptable obedience unto himself, and was adapted unto the covenant of Abraham, it was accompanied with an administration of effectual grace, procuring and promoting obedience in the church. And the law is not to be looked on as separated from those aids unto obedience which God administered under the Old Testament; whose effects are therefore ascribed unto the law itself See Psalm 1,19,119.
This being "the law" in the sense of the apostle, and those with whom he had to do, our next inquiry is, What was their sense of "works," or "works of the law?" And I say it is plain that they intended hereby the universal sincere obedience of the church unto God, according unto this law. And other works the law of God acknowledges not; yea, it expressly condemns all works that have any such defect in them as to render them unacceptable unto God. Hence, notwithstanding all the commands that God had positively given for the strict observance of sacrifices, offerings, and the like; yet, when the people performed them without faith and love, he expressly affirms that he "commanded them not," -- that is, to be observed in such a manner. In these works, therefore, consisted their personal righteousness, as they walked "in all the commandments and ordinances of the Lord blameless," <420106>Luke 1:6; wherein they did "instantly serve God day and night," <442607>Acts 26:7. And this they esteemed to be their own righteousness, their righteousness according unto the law; as really it was, <500306>Philippians 3:6,9. For although the Pharisees had greatly corrupted the doctrine of the law, and put false glosses on sundry precepts of it; yet, that the church in those days did, by "the works of the law," understand either ceremonial duties only, or external works, or works with a conceit of merit, or works wrought without an internal principle of faith and love to God, or any thing but their own personal sincere obedience unto the whole doctrine and rule of the law, there is nothing that should give the least color of imagination. For, --
1. All this is perfectly stated in the suffrage which the scribe gave unto the declaration of the sense and design of the law, with the nature of the
369
obedience which it does require, and was made at his request by our blessed Savior. <411228>Mark 12:28-33,
"And one of the scribes came, and having heard them reasoning together, and perceiving that he had answered them well, asked him, Which is the first commandment of all?"
(or as it is, <402236>Matthew 22:36, "Which is the great commandment in the law?") "And Jesus answered him, The first of all the commandments is, Hear, O Israel, the Lord our Gods is one Lord; and thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy mind, and with all thy strength; this is the first commandment. And the second is like, namely this, Thou shalt love thy neighbor as thyself. And the scribe said unto him, Well, Master, thou hast said the truth: for there is one God; and there is none but he: and to love him with all the heart, and with all the understanding, and with all the soul, and with all the strength, and to love his neighbor as himself, is more than all whole burnt-offerings and sacrifices." And this (is) so expressly given by Moses as the sum of the law, -- namely, faith and love, as the principle of all our obedience, <050604>Deuteronomy 6:4,5, that it is marvelous what should induce any learned, sober person to fix upon any other sense of it; as that it respected ceremonial or external works only, or such as may be wrought without faith or love. This is the law concerning which the apostle disputes, and this the obedience wherein the works of it do consist; and more than this, in the way of obedience, God never did nor will require of any in this world. Wherefore, the law and the works thereof which the apostle excludes from justification, is that whereby we are obliged to believe in God as one God, the only God, and love him with all our hearts and souls, and our neighbors as ourselves; and what works there are, or can be, in any persons, regenerate or not regenerate, to be performed in the strength of grace or without it, that are acceptable unto God, that may not be reduced unto these heads, I know not.
2. The apostle himself declares that it is the law and the works of it, in the sense we have expressed, that he excludes from our justification. For the law he speaks of is "the law of righteousness," <450931>Romans 9:31, -- the law whose righteousness is to be "fulfilled in us," that we may be accepted with God, and freed from condemnation, chapter 8:4; -- that in obedience
370
whereunto our own personal righteousness does consist, whether that we judge so before conversion, <451003>Romans 10:3; or what is so after it, <500309>Philippians 3:9; -- the law which if a man observe, "he shall live," and be justified before God, <450213>Romans 2:13; <480312>Galatians 3:12; <451005>Romans 10:5; -- that law which is "holy, just, and good," which discovers and condemns all sin whatever, chapter 7:7,9.
From what has been discoursed, these two things are evident in the confirmation of our present argument: -- first, That the law intended by the apostle, when he denies that by the works of the law any can be justified, is the entire rule and guide of our obedience unto God, even as unto the whole frame and spiritual constitution of our souls, with all the acts of obedience or duties that he requires of us; and, secondly, That the works of this law, which he so frequently and plainly excludes from our justification, and therein opposes to the grace of God and the blood of Christ, are all the duties of obedience, -- internal, supernatural; external, ritual, -- however we are or may be enabled to perform them, that God requires of us. And these things excluded, it is the righteousness of Christ alone, imputed unto us, on, the account whereof we are justified before God.
The truth is, so far as I can discern, the real difference that is at this day amongst us, about the doctrine of our justification before God, is the same that was between the apostle and the Jews, and no other. But controversies in religion make a great appearance of being new, when they are only varied and made different by the new terms and expressions that are introduced into the handling of them. So has it fallen out in the controversy about nature and grace; for as unto the true nature of it, it is the same in these days as it was between the apostle Paul and the Pharisees; between Austin and Pelagius afterwards. But it has now passed through so many forms and dresses of words, as that it can scarce be known to be what it was. Many at this day will condemn both Pelagius and the doctrine that he taught, in the words wherein he taught it, and yet embrace and approve of the things themselves which he intended. The introduction of every change in philosophical learning gives an appearance of a change in the controversies which are managed thereby; but take off the covering of philosophical expressions, distinctions, metaphysical notions, and futilous terms of art, which some of the ancient schoolmen
371
and later disputants have cast upon it, and the difference about grace and nature is amongst us all the same that it was of old, and as it is allowed by the Socinians.
Thus the apostle, treating of our justification before God, does it in those terms which are both expressive of the thing itself, and were well understood by them with whom he had to do; such as the Holy Spirit, in their revelation, had consecrated unto their proper use. Thus, on the one hand, he expressly excludes the law, our own works, our own righteousness, from any interest therein; ally in opposition unto, and as inconsistent with them, in the matter of justification, he ascribes it wholly unto the righteousness of God, righteousness imputed unto us, the obedience of Christ, Christ made righteousness unto us, the blood of Christ as a propitiation, faith, receiving Christ, and the atonement. There is no awakened conscience, guided by the least beam of spiritual illumination, but in itself plainly understands these things, and what is intended in them. But through the admission of exotic learning, with philosophical terms and notions, into the way of teaching spiritual things in religion, a new face and appearance is put on the whole matter; and a composition made between those things which the apostle directly opposes as contrary and inconsistent. Hence are all our discourses about preparations, dispositions, conditions, merits "de congruo et condigno," with such a train of distinctions, as that if some bounds be not fixed unto the inventing and coining of them (which, being a facile work, grows on us every day), we shall not see long be able to look through them, so as to discover the things intended, or rightly to understand one another; for as one said of lies, so it may be said of arbitrary distinctions, they must be continually new thatched over, or it will rain through. But the best way is to cast off all these coverings, and we shall then quickly see that the real difference about the justification of a sinner before God is the same, and no other, as it was in the days of the apostle Paul between him and the Jews. And all those things which men are pleased now to plead for, with respect unto a causality in our justification before God, under the names of preparations, conditions, dispositions, merit, with respect unto a first or second justification, are as effectually excluded by the apostle as if he had expressly named them every one; for in them all there is a management, according unto our conceptions and the terms of the learning passant in the
372
present age, of the plea for our own personal righteousness, which the Jews maintained against the apostle. And the true understanding of what he intends by the law, the works and righteousness thereof, would be sufficient to determine this controversy, but that men are grown very skillful in the art of endless wrangling.
373
CHAPTER 15.
FAITH ALONE
The truth which we plead has two parts: --
1. That the righteousness of God imputed to us, unto the justification of life, is the righteousness of Christ, by whose obedience we are made righteous.
2. That it is faith alone which on our part is required to interest us in that righteousness, or whereby we comply with God's grant and communication of it, or receive it unto our use and benefit; for although this faith is in itself the radical principle of all obedience, -- and whatever is not so, which cannot, which does not, on all occasions, evidence, prove, show, or manifest itself by works, is not of the same kind with it, -- yet, as we are justified by it, its act and duty is such, or of that nature, as that no other grace, duty, or work, can be associated with it, or be of any consideration. And both these are evidently confirmed in that description which is given us in the Scripture of the nature of faith and believing unto the justification of life.
I know that many expressions used in the declaration of the nature and work of faith herein are metaphorical, at least are generally esteemed so to be; -- but they are such as the Holy Ghost, in his infinite wisdom, thought meet to make use of for the instruction and edification of the church. And I cannot but say, that those who understand not how effectually the light of knowledge is communicated unto the minds of them that believe by them, and a sense of the things intended unto their spiritual experience, seem not to have taken a due consideration of them. Neither, whatever skill we pretend unto, do we know always what expressions of spiritual things are metaphorical. Those oftentimes may seem so to be, which are most proper. However, it is most safe for us to adhere unto the expressions of the Holy Spirit, and not to embrace such senses of things as are inconsistent with them, and opposite unto them. Wherefore, --
1. That faith whereby we are justified is most frequently in the New Testament expressed by receiving. This notion of faith has been before
374
spoken unto, in our general inquiry into the use of it in our justification. It shall not, therefore, be here much again insisted on. Two things we may observe concerning it: -- First, That it is so expressed with respect unto the whole object of faith, or unto all that does any way concur unto our justification; for we are said to receive Christ himself:
"As many as received him, to them gave he power to become the sons of God," <430112>John 1:12;
"As ye have received Christ Jesus the Lord," <510206>Colossians 2:6. In opposition hereunto unbelief is expressed by not receiving of him, <430111>John 1:11; <430311>3:11; <431248>12:48; <431417>14:17. And it is a receiving of Christ as he is "The LORD our Righteousness," as of God he is made righteousness unto us. And as no grace, no duty, can have any cooperation with faith herein, -- this reception of Christ not belonging unto their nature, nor comprised in their exercise, -- so it excludes any other righteousness from our justification but that of Christ alone; for we are "justified by faith." Faith alone receives Christ; and what it receives is the cause of our justification, whereon we become the sons of God. So we "receive the atonement" made by the blood of Christ, <450511>Romans 5:11; for "God has set him forth to be a propitiation through faith in his blood." And this receiving of the atonement includes the soul's approbation of the way of salvation by the blood of Christ, and the appropriation of the atonement made thereby unto our own souls. For thereby also we receive the forgiveness of sins:
"That they may receive forgiveness of sins by faith that is in me," <442618>Acts 26:18.
In receiving Christ we receive the atonement; and in the atonement we receive the forgiveness of sins. But, moreover, the grace of God, and righteousness itself, as the efficient and material cause of our justification, are received also; even the "abundance of grace and the gift of righteousness," <450517>Romans 5:17. So that faith, with respect unto all the causes of justification, is expressed by "receiving;" for it also receives the promise, the instrumental cause on the part of God thereof, <440241>Acts 2:41; <580915>Hebrews 9:15. Secondly, That the nature of faith, and its acting with respect unto all the causes of justification, consisting in receiving, that which is the object of it must be offered, tendered, and given unto us, as that which is not our own, but is made our own by that giving and
375
receiving. This is evident in the general nature of receiving. And herein, as was observed, as no other grace or duty can concur with it, so the righteousness whereby we are justified can be none of our own antecedent unto this reception, nor at any time inherent in us. Hence we argue, that if the work of faith in our justification be the receiving of what is freely granted, given, communicated, and imputed unto us, -- that is, of Christ, of the atonement, of the gift of righteousness, of the forgiveness of sins, -- then have our other graces, our obedience, duties, works, no influence into our justification, nor are any causes or conditions thereof; for they are neither that which does receive nor that which is received, which alone concur thereunto.
2. Faith is expressed by looking: "Look unto me, and be ye saved," <234522>Isaiah 45:22; "A man shall look to his Maker, and his eyes shall have respect unto the Holy One of Israel," chap. <231707>17:7; "They shall look upon me whom they have pierced," <381210>Zechariah 12:10. See <19C302>Psalm 123:2. The nature hereof is expressed, <430314>John 3:14,15, "As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in him should not perish, but have eternal life." For so was he to be lifted up on the cross in his death, <430828>John 8:28, chap. <431232>12:32. The story is recorded <042108>Numbers 21:8,9. I suppose none doubt but that the stinging of the people by fiery serpents, and the death that ensued thereon, were types of the guilt of sin, and the sentence of the fiery law thereon; for these things happened unto them in types, 1<461011> Corinthians 10:11. When any was so stung or bitten, if he retook himself unto any other remedies, he died and perished. Only they that looked unto the brazen serpent that was lifted up were healed, and lived; for this was the ordinance of God, -- this way of healing alone had he appointed. And their healing was a type of the pardon of sin, with everlasting life. So by their looking is the nature of faith expressed, as our Savior plainly expounds it in this place: "So must the Son of man be lifted up, that whosoever believeth in him," -- that is, as the Israelites looked unto the serpent in the wilderness, -- ("should not perish.") And although this expression of the great mystery of the gospel by Christ himself has been by some derided, or, as they call it, exposed, yet is it really as instructive of the nature of faith, justification, and salvation by Christ, as any passage in the Scripture. Now, if faith, whereby we are justified, and in that
376
exercise of it wherein we are so, be a looking unto Christ, under a sense of the guilt of sin and our lost condition thereby, for all, for our only help and relief, for deliverance, righteousness, and life, then is it therein exclusive of all other graces and duties whatever; for by them we neither look, nor are they the things which we look after. But so is the nature and exercise of faith expressed by the Holy Ghost; and they who do believe understand his mind. For whatever may be pretended of metaphor in the expression, faith is that act of the soul whereby they who are hopeless, helpless, and lost in themselves, do, in a way of expectancy and trust, seek for all help and relief in Christ alone, or there is not truth in it. And this also sufficiently evinces the nature of our justification by Christ.
3. It is, in like manner, frequently expressed by coming unto Christ: "Come unto me, all ye that labor," <401128>Matthew 11:28. See <430635>John 6:35,37,45,65; 7:37. To come unto Christ for life and salvation, is to believe on him unto the justification of life; but no other grace or duty is a coming unto Christ: and therefore have they no place in justification. He who has been convinced of sin, who has been wearied with the burden of it, who has really designed to fly from the wrath to come, and has heard the voice of Christ in the gospel inviting him to come unto him for help and relief, will tell you that this coming unto Christ consists in a man's going out of himself, in a complete renunciation of all his own duties and righteousness, and retaking himself with all his trust and confidence unto Christ alone, and his righteousness, for pardon of sin, acceptation with God, and a right unto the heavenly inheritance. It may be some will say this is not believing, but canting; be it so: we refer the judgment of it to the church of God.
4. It is expressed by fleeing for refuge: <580618>Hebrews 6:18, "Who have fled for refuge, to lay hold on the hope set before us." See <201810>Proverbs 18:10. Hence some have defined faith to be "perfugium animae," the flight of the soul unto Christ for deliverance from sin and misery. And much light is given unto the understanding of the thing intended thereby. For herein it is supposed that he who believes is antecedently thereunto convinced of his lost condition, and that if he abide therein he must perish eternally; that he has nothing of himself whereby he may be delivered from it; that he must retake himself unto somewhat else for relief; that unto this end he considers Christ as set before him, and proposed unto him in the promise
377
of the gospel; that he judges this to be a holy, a safe way, for his deliverance and acceptance with God, as that which has the characters of all divine excellencies upon it: hereon he flees unto it for refuge, that is, with diligence and speed, that he perish not in his present condition; he retakes himself unto it by placing his whole trust and affiance thereon. And the whole nature of our justification by Christ is better declared hereby, unto the supernatural sense and experience of believers, than by a hundred philosophical disputations about it.
5. The terms and notions by which it is expressed under the Old Testament are, leaning on God, <330311>Micah 3:11; or Christ, Cant. <220805>8:5; -- rolling or casting ourselves and our burden on the Lord, <192208>Psalm 22:8, (margin, ) 37:5 -- (the wisdom of the Holy Ghost in which expressions has by some been profanely derided); -- resting on God, or in him, 2<141411> Chronicles 14:11; <193707>Psalm 37:7; -- cleaving unto the Lord, <050404>Deuteronomy 4:4; <441123>Acts 11:23; as also by trusting, hoping, and waiting, in places innumerable. And it may be observed, that those who acted faith as it is thus expressed, do everywhere declare themselves to be lost, hopeless, helpless, desolate, poor, orphans; whereon they place all their hope and expectation on God alone.
All that I would infer from these things is, that the faith whereby we believe unto the justification of life, or which is required of us in a way of duty that we may be justified, is such an act of the whole soul whereby convinced sinners do wholly go out of themselves to rest upon God in Christ for mercy, pardon, life, righteousness, and salvation, with an acquiescence of heart therein; which is the whole of the truth pleaded for.
378
CHAPTER 16.
THE TRUTH PLEADED FARTHER CONFIRMED BY TESTIMONIES OF SCRIPTURE. -- <242306>JEREMIAH 23:6
That which we now proceed unto, is the consideration of those express testimonies of Scripture which are given unto the truth pleaded for, and especially of those places where the doctrine of the justification of sinners is expressly and designedly handled. From them it is that we must learn the truth, and into them must our faith be resolved; unto whose authority all the arguing and objections of men must give place. By them is more light conveyed into the understandings of believers than by the most subtile disputations. And it is a thing not without scandal, to see among Protestants whole books written about justification, wherein scarce one testimony of Scripture is produced, unless it be to find out evasions from the force of them. And, in particular, whereas the apostle Paul has most fully and expressly (as he had the greatest occasion so to do) declared and vindicated the doctrine of evangelical justification, not a few, in what they write about it, are so far from declaring their thoughts and faith concerning it out of his writings, as that they begin to reflect upon them as obscure, and such as give occasion unto dangerous mistakes; and unless, as was said, to answer and except against them upon their own corrupt principles, seldom or never make mention of them; as though we were grown wiser than he, or that Spirit whereby he was inspired, guided, acted in all that he wrote. But there can be nothing more alien from the genius of Christian religion, than for us not to endeavor humbly to learn the mystery of the grace of God herein, in the declaration of it made by him. But the foundation of God stands sure, what course soever men shall be pleased to take into their profession of religion.
For the testimonies which I shall produce and insist upon, I desire the reader to observe, --
1. That they are but some of the many that might be pleaded unto the same purpose.
379
2. That those which have been, or yet shall be alleged, on particular occasions, I shall wholly omit; and such are most of them that are given unto this truth in the Old Testament.
3. That in the exposition of them I shall, with what diligence I can, attend, -- First, Unto the analogy of faith; that is, the manifest scope and design of the revelation of the mind and will of God in the Scripture.
And that this is to exalt the freedom and riches of his own grace, the glory and excellency of Christ and his mediation; to discover the woeful, lost, forlorn condition of man by sin; to debase and depress every thing that is in and of ourselves, as to the attaining life, righteousness, and salvation; cannot be denied by any who have their sense exercised in the Scriptures. Secondly, Unto the experience of them that do believe, with the condition of them who seek after justification by Jesus Christ. In other things I hope the best helps and rules of the interpretation of the Scripture shall not be neglected.
There is weight in this case deservedly laid on the name of the Lord Jesus Christ, the Son of God, as promised and given unto us, -- namely, "The LORD our Righteousness," <242306>Jeremiah 23:6. As the name Jehovah, being given and ascribed unto him, is a full indication of his divine person; so the addition of his being our righteousness, sufficiently declares that in and by him alone we have righteousness, or are made righteous. So was he typed by Melchizedek, as first the "King of righteousness," then the "king of peace," <580702>Hebrews 7:2; for by his righteousness alone have we peace with God. Some of the Socinians would evade this testimony, by observing, that righteousness in the Old Testament is urged sometimes for benignity, kindness, and mercy; and so they suppose it may be here. But the most of them, avoiding the palpable absurdity of this imagination, refer to the righteousness of God in the deliverance and vindication of his people. So Brenius briefly, "Ita vocatur quia Dominus per manum ejus judicium et justitiam faciet Israeli". But these are evasions of bold men, who care not, so they may say somewhat, whether what they say be agreeable to the analogy of faith or the plain words of the Scripture. Bellarmine, who was more wary to give some appearance of truth unto his answers, first gives other reasons why he is called "The LORD our Righteousness;" and then, whether unawares or overpowered by the evidence of truth, grants that
380
sense of the words which contains the whole of the cause we plead for. "Christ," he says, "may be called `The LORD our Righteousness, ' because he is the efficient cause of our righteousness;" -- as God is said to be our "strength and salvation." Again, "Christ is said to be our righteousness, as he is our wisdom, our redemption, and our peace; because he has redeemed us, and makes us wise and righteous, and reconciles us unto God." And other reasons of the same nature are added by others. But not trusting to these expositions of the words, he adds,
"Deinde dicitur Christus justitia nostra, quoniam satisfecit patri pro nobis, et eam satisfactionem ita nobis donat et communicat, cum nos justificat, ut nostra satisfactio et justitia dici possit".
And afterward,
"Hoc modo non esset absurdum, si quis diceret nobis imputari Christi justitiam et merita, cum nobis donantur et applicantur, ad si nos ipsi Deo stisfecissimus", De Justificat., lib. 2 cap. 10;
-- "Christ is said to be our righteousness because he has made satisfaction for us to the Father; and does so give and communicate that satisfaction unto us when he justifies us, that it may be said to be our satisfaction and righteousness. And in this sense it would not be absurd if any one should say that the righteousness of Christ and his merits are imputed unto us, as if we ourselves had satisfied God." In this sense we say that Christ is "The LORD our Righteousness;" nor is there any thing of importance in the whole doctrine of justification that we own, which is not here granted by the cardinal, and that in terms which some among ourselves scruple at and oppose. I shall therefore look a little farther into this testimony, which has wrested so eminent a confession of the truth from so great an adversary.
"Behold, the days come, saith the LORD, that I will raise up unto David a righteous Branch;... and this is his name whereby he shall be called, The LORD our Righteousness," <242305>Jeremiah 23:5,6.
It is confessed among Christians that this is an illustrious renovation of the first promise concerning the incarnation of the Son of God, and our salvation by him. This promise was first given when we had lost our original righteousness, and were considered only as those who had sinned
381
and come short of the glory of God. In this estate a righteousness was absolutely necessary, that we might be again accepted with God; for without a righteousness, yea, that which is perfect and complete, we never were so, nor ever can be so. In this estate it is promised that he shall be our "righteousness;" or, as the apostle expresses it, "the end of the law for righteousness to them that do believe." That he is so, there can be no question; the whole inquiry is, how he is so? This (is, say the most sober and modest of our adversaries, because he is the efficient cause of our righteousness; that is, of our personal, inherent righteousness. But this righteousness may be considered either in itself, as it is an effect of God's grace, and so it is good and holy, although it be not perfect and complete; or it may be considered as it is ours, inherent in us, accompanied with the remaining defilements of our nature. In that respect, as this righteousness is ours, the prophet affirms that, in the sight of God, "we are all as an unclean thing, and all our righteousnesses are as filthy rags" <236406>Isaiah 64:6.Wnyteqod]xiAlK; comprises our whole personal, inherent righteousness; and the Lord Christ cannot from hence be deminated Wnqed]xi hw;hoy], -- "The LORD our Righteousness," seeing it is all as filthy rags. It must therefore be a righteousness of another sort whence this denomination is taken, and on the account whereof this name is given him: wherefore he is our righteousness, as all our righteousnesses are in him. So the church, which confesses all her own righteousnesses to be as filthy rags, says, "In the LORD have I righteousness," chap. <234524>45:24, (which is expounded of Christ by the apostle, <451411>Romans 14:11;) twOqd;x] yli hwO;hyBæ Ëaæ, -- "Only in the LORD are my righteousnesses:" which two places the apostle expresses, <500308>Philippians 3:8,9, "That I may win Christ, and be found in him, not having mine own righteousness, which is of the law" (in this case as filthy rags, "but that which is through the faith of Christ, the righteousness which is of God by faith." Hence it is added, "In the LORD shall all the seed of Israel be justified," <234525>Isaiah 45:25, -- namely, because he is, in what he is, in what he was, and did, as given unto and for us, "our righteousness," and our righteousness is all in him; which totally excludes our own personal, inherent righteousness from any interest in our justification, and ascribes it wholly unto the righteousness of Christ. And thus is that emphatical expression of the psalmist, "I will go in the strength of the Lord GOD" (for as unto holiness and obedience, all our
382
spiritual strength is from him alone); "and I will make mention" ÚD,bæl] Út]q;d]xi, <197116>Psalm 71:16, "of thy righteousness, of thine only." The redoubling of the affix excludes all confidence and trusting in any thing but the righteousness of God alone. For this the apostle affirms to be the design of God in making Christ to be righteousness unto us, -- namely,
"that no flesh should glory in his presence; but that he that glorieth, should glory in the Lord," 1<460129> Corinthians 1:29,31.
For it is by faith alone making mention, as unto our justification, of the righteousness of God, of his righteousness only, that excludes all boasting, <450327>Romans 3:27. And, besides what shall be farther pleaded from particular testimonies, the Scripture does eminently declare how he is "The LORD our Righteousness," -- namely, in that he
"makes an end of sin and reconciliation for iniquity, and brings in everlasting righteousness," <270924>Daniel 9:24.
For by these things is our justification completed, -- namely, in satisfaction made for sin, the pardon of it in our reconciliation unto God, and the providing for us an everlasting righteousness. Therefore is he "The LORD our Righteousness," and so rightly called. Wherefore, seeing we had lost original righteousness, and had none of our own remaining, and stood in need of a perfect, complete righteousness to procure our acceptance with God, and such a one as might exclude all occasion of boasting of any thing in ourselves, the Lord Christ being given and made unto us "The LORD our Righteousness," in whom we have all our righteousness (our own, as it is ours, being as filthy rags in the sight of God); and this by making an end of sin, and reconciliation for iniquity, and bringing in everlasting righteousness: it is by his righteousness, by his only, that we are justified in the sight of God, and do glory. This is the substance of what in this case we plead for; and thus it is delivered in Scripture, in a way bringing more light and spiritual sense into the minds of believers than those philosophical expressions and distinctions which vaunt themselves with a pretense of propriety and accuracy.
383
CHAPTER 17.
TESTIMONIES OUT OF THE EVANGELISTS CONSIDERED
The reasons why the doctrine of justification by the imputation of the righteousness of Christ is more fully and clearly delivered in the following writings of the New Testament than it is in those of the evangelists, who wrote the history of the life and death of Christ, have been before declared; but yet in them also it is sufficiently attested, as unto the state of the church before the death and resurrection of Christ, which is represented in them. Some few of the many testimonies which may be pleaded out of their writings unto that purpose I shall consider, first, --
The principal design of our blessed Savior's sermon, especially that part of it which is recorded, Matthew 5, is to declare the true nature of righteousness before God. The scribes and Pharisees, from a bondage unto whose doctrines he designed to vindicate the consciences of those that heard him, placed all our righteousness before God in the works of the law, or men's own obedience thereunto. This they taught the people, and hereon they justified themselves, as he charges them, <421615>Luke 16:15,
"Ye are they which justify yourselves before men; but God knoweth your hearts, for that which is highly esteemed among men is abomination in the sight of God,"
-- as in this sermon he makes it evident; and all those who were under their conduct did seek to
"establish their own righteousness, as it were by the works of the law," <450932>Romans 9:32; 10:3.
But yet were they convinced in their own consciences that they could not attain unto the law of righteousness, or unto that perfection of obedience which the law did require. Yet would they not forego their proud, fond imagination of justification by their own righteousness; but, as the manner of all men is in the same case, sought out other inventions to relieve them against their convictions; for unto this end they corrupted the whole law by their false glosses and interpretations, to bring down and debase the
384
sense of it, unto what they boasted in themselves to perform. So does he in whom our Savior gives an instance of the principle and practice of the whole society, by way of a parable, <421811>Luke 18:11,12; and so the young man affirmed that he had kept the whole law from his youth, -- namely, in their sense, <401920>Matthew 19:20.
To root this pernicious error out of the church, our Lord Jesus Christ in many instances gives the true, spiritual sense and intention of the law, manifesting what the righteousness is which the law requires, and on what terms a man may be justified thereby. And among sundry others to the same purpose, two things he evidently declares: --
1. That the law, in its precepts and prohibitions, had regard unto the regulation of the heart, with all its first motions and acting; for he asserts that the inmost thoughts of the heart, and the first motions of concupiscence therein, though not consented unto, much less actually accomplished in the outward deeds of sin, and all the occasions leading unto them, are directly forbidden in the law. This he does in his holy exposition of the seventh commandment, chap. <400527>5:27-30.
2. He declares the penalty of the law on the least sin to be hellfire, in his assertion of causeless anger to be forbidden in the sixth commandment. If men would but try themselves by these rules, and others there given by our Savior, it would, it may be, take them off from boasting in their own righteousness and justification thereby. But as it was then, so is it now also; the most of them who would maintain a justification by works, do attempt to corrupt the sense of the law, and accommodate it unto their own practice. The reader may see an eminent demonstration hereof in a late excellent treatise, whose title is, "The Practical Divinity of the Papists Discovered to be Destructive of Christianity and men's Souls."
The spirituality of the law, with the severity of its sanction, extending itself unto the least and most imperceptible motions of sin in the heart, are not believed, or not aright considered, by them who plead for justification by works in any sense. Wherefore, the principal design of the sermon of our Savior is, as to declare what is the nature of that obedience which God requires by the law, so to prepare the minds of his disciples to seek after another righteousness, which, in the cause and means of it, was not yet
385
plainly to be declared, although many of them, being prepared by the ministry of John, did hunger and thirst after it.
But he sufficiently intimates wherein it did consist, in that he affirms of himself that he "came to fulfill the law," verse 17. What he came for, that he was sent for; for as he was sent, and not for himself, "he was born to us, given unto us". This was to fulfill the law, that so the righteousness of it might be fulfilled in us. And if we ourselves cannot fulfill the law, in the proper sense of its commands (which yet is not to be abolished but established, as our Savior declares); if we cannot avoid the curse and penalty of it upon its transgression; and if he came to fulfill it for us (all which are declared by himself); -- then is his righteousness, even that) which he wrought for us in fulfilling the law, the righteousness wherewith we are justified before God. And whereas here is a twofold righteousness proposed unto us -- one in the fulfilling of the law by Christ; the other in our own perfect obedience unto the law, as the sense of it is by him declared; and other middle righteousness between them there is none, -- it is left unto the consciences of convinced sinners whether of these they will adhere and trust unto; and their direction herein is the principal design we ought to have in the declaration of this doctrine.
I shall pass by all those places wherein the foundations of this doctrine are surely laid, because it is not expressly mentioned in them; but such they are as, in their proper interpretation, do necessarily infer it. Of this kind are they all wherein the Lord Christ is said to die for us or in our stead, to lay down his life a ransom for us or in our stead, and the like; but I shall pass them by, because I will not digress at all from the present argument.
But the representation made by our Savior himself of the way and means whereon and whereby men come to be justified before God, in the parable of the Pharisee and the publican, is a guide unto all men who have the same design with them. <421809>Luke 18:9-14:
"And he spake this parable unto certain which trusted in themselves that they were righteous, and despised others: Two men went up into the temple to pray; the one a Pharisee, and the other a publican. The Pharisee stood and prayed thus with himself, God, I thank thee, that I am not as other men are, extortioners, unjust, adulterers, or even as this publican. I fast twice in the week,
386
I give tithes of all that I possess. And the publican, standing afar off, would not lift up so much as his eyes unto heaven, but smote upon his breast, saying, God be merciful unto me, a sinner. I tell you, that this man went down unto his house justified rather than the other: for every one that exalteth himself shall be abased; and every one that humbleth himself shall be exalted."
That the design of our Savior herein was to represent the way of our justification before God is evident, --
1. From the description given of the persons whom he reflected on, verse 9. They were such as "trusted in themselves that they were righteous;" or that they had a personal righteousness of their own before God.
2. From the general rule wherewith he confirms the judgment he had given concerning the persons described: "Every one that exalteth himself shall be abased; and he that humbleth himself shall be exalted," verse 14.
As this is applied unto the Pharisee, and the prayer that is ascribed unto him, it declares plainly that every plea of our own works, as unto our justification before God, under any consideration, is a self-exaltation which God despises; and, as applied unto the publican, that a sense of sin is the only preparation on our part for acceptance with him on believing. Wherefore, both the persons are represented as seeking to be justified; for so our Savior expresses the issue of their address unto God for that purpose: the one was justified, the other was not.
The plea of the Pharisee unto this end consists of two parts: --
1. That he had fulfilled the condition whereon he might be justified. He makes no mention of any merit, either of congruity or condignity. Only, whereas there were two parts of God's covenant then with the church, the one with respect unto the moral, the other with respect unto the ceremonial law, he pleads the observation of the condition of it in both parts, which he shows in instances of both kinds: only he adds the way that he took to farther him in this obedience, somewhat beyond what was enjoined, -- namely, that he fasted twice in the week; for when men begin to seek for righteousness and justification by works, they quickly think their best reserve lies in doing something extraordinary, more than other men, and more, indeed, than is required of them. This brought forth all the
387
pharisaical austerities in the Papacy. Nor can it be said that all this signified nothing, because he was a hypocrite and a boaster; for it will be replied that it should seem all are so who seek for justification by works; for our Savior only represents one that does so. Neither are these things laid in by against his justification, but only that he "exalted himself" in "trusting unto his own righteousness."
2. In an ascription of all that he did unto God: "God, I thank thee." Although he did all this, yet he owned the aid and assistance of God by his grace in it all. He esteemed himself much to differ from other men; but ascribed it not unto himself that so he did. All the righteousness and holiness which he laid claim unto, he ascribed unto the benignity and goodness of God. Wherefore, he neither pleaded any merit in his works, nor any works performed in his own strength, without the aid of grace. All that he pretends is, that by the grace of God he had fulfilled the condition of the covenant; and thereon expected to be justified. And whatever words men shall be pleased to make use of in their vocal prayers, God interprets their minds according to what they trust in, as unto their justification before him. And if some men will be true unto their own principles, this is the prayer which, "mutates mutandis," they ought to make.
If it be said, that it is charged on this Pharisee that he "trusted in himself," and "despised others," for which he was rejected; I answer, --
1. This charge respects not the mind of the person, but the genius and tendency of the opinion. The persuasion of justification by works includes in it a contempt of other men; for "if Abraham had been justified by works, he should have had whereof to glory."
2. Those whom he despised were such as placed their whole trust in grace and mercy, -- as this publican. It were to be wished that all others of the same mind did not so also.
The issue is, with this person, that he was not justified; neither shall any one ever be so on the account of his own personal righteousness. For our Savior has told us, that when we have done all (that is, when we have the testimony of our consciences unto the integrity of our obedience), instead of pleading it unto our justification, we should say (that is, really judge and profess) that we are doul~ oi ajcrei~oi, --" unprofitable servants,"
388
<421710>Luke 17:10: as the apostle speaks, "I know nothing by myself; yet am I not hereby justified," 1<460404> Corinthians 4:4. And he that is dou~lov ajcreio~ v, and has nothing to trust unto but his service, will be cast out of the presence of God, <402530>Matthew 25:30. Wherefore, on the best of our obedience, to confess ourselves doul~ oi acj reio~ i, is to confess that, after all, in ourselves, we deserve to be cast out of the presence of God.
In opposition hereunto, the state and prayer of the publican, under the same design of seeking justification before God, are expressed. And the outward acts of his person are mentioned, as representing and expressive of the inward frame of his mind: "He stood afar off," and "did not so much as lift up his eyes;" he "smote upon his breast." All of them represent a person desponding, yea, despairing in himself. This is the nature, this is the effect, of that conviction of sin which we before asserted to be antecedently necessary unto justification. Displicency, sorrow, sense of danger, fear of wrath, -- all are present with him. In brief he declares himself guilty before God, and his mouth stopped as unto any apology or excuse. And his prayer is a sincere application of his soul unto sovereign grace and mercy, for a deliverance out of the condition wherein he was by reason of the guilt of sin. And in the use of the word iJlas> komai, there is respect had unto a propitiation. In the whole of his address there is contained, --
1. Self-condemnation and abhorrence.
2. Displicency and sorrow for sin.
3. A universal renunciation of all works of his own, as any condition of his justification.
4. An acknowledgment of his sin, guilt, and misery. And this is all that, on our part, is required unto justification before God, excepting that faith whereby we apply ourselves unto him for deliverance.
Some make a weak attempt from hence to prove that justification consists wholly in the remission of sin, because, on the prayer of the publican for mercy and pardon, he is said to be "justified:" but there is no force in this argument; for, --
389
1. The whole nature of justification is not here declared, but only what is required on our part whereunto. The respect of it unto the mediation of Christ was not yet expressly to be brought to light; as was showed before.
2. Although the publican makes his address unto God under a deep sense of the guilt of sin, yet he prays not for the bare pardon of sin, but for all that sovereign mercy or grace God has provided for sinners.
3. The term of justification must have the same sense when applied unto the Pharisee as when applied unto the publican; and if the meaning of it with respect unto the publican be, that he was pardoned, then has it the same sense with respect unto the Pharisee, -- he was not pardoned. But he came on no such errand. He came to be justified, not pardoned; nor does he make the least mention of his sin, or any sense of it. Wherefore, although the pardon of sin be included in justification, yet to justify, in this place, has respect unto a righteousness whereon a man is declared just and righteous; wrapped up, on the part of the publican, in the sovereign producing cause, -- the mercy of God.
Some few testimonies may be added out of the other evangelist, in whom they abound:
"As many as received him, to them gave he power to become the sons of God, even to them that believe on his name," <430112>John 1:12.
Faith is expressed by the receiving of Christ; for to receive him, and to believe on his name, are the same. It receives him as set forth of God to be a propitiation for sin, as the great ordinance of God for the recovery and salvation of lost sinners. Wherefore, this notion of faith includes in it, --
1. A supposition of the proposal and tender of Christ unto us, for some end and purpose.
2. That this proposal is made unto us in the promise of the gospel. Hence, as we are said to recede Christ, we are said to receive the promise also.
3. The end for which the Lord Christ is so proposed unto us in the promise of the gospel; and this is the same with that for which he was so proposed in the first promise, -- namely, the recovery and salvation of lost sinners.
390
4. That in the tender of his person, there is a tender made of all the fruits of his mediation, as containing the way and means of our deliverance from sin and acceptance with God.
5. There is nothing required on our part unto an interest in the end proposed, but receiving of him, or believing on his name.
6. Hereby are we entitled unto the heavenly inheritance; we have power to become the sons of God, wherein our adoption is asserted, and justification included.
What this receiving of Christ is, and wherein it does consist, has been declared before, in the consideration of that faith whereby we are justified. That which hence we argue is, that there is no more required unto the obtaining of a right and title unto the heavenly inheritance, but faith alone in the name of Christ, the receiving of Christ as the ordinance of God for justification and salvation. This gives us, I say, our original right thereunto, and therein our acceptance with God, which is our justification; though more be required unto the actual acquisition and possession of it. It is said, indeed, that other graces and works are not excluded, though faith alone be expressed. But every thing which is not a receiving of Christ is excluded. It is, I say, virtually excluded, because it is not of the nature of that which is required. When we speak of that whereby we see, we exclude no other member from being a part of the body; but we exclude all but the eye from the act of seeing. And if faith be required, as it is a receiving of Christ, every grace and duty which is not so is excluded, as unto the end of justification.
Chap. 3:14-18, "And as Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up; that whosoever believeth in him should not perish, but have eternal life. For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. For God sent not his Son into the world to condemn the world; but that the world through him might be saved. He that believeth on him is not condemned; but he that believeth not is condemned already, because he has not believed in the name of the only begotten Son of God."
391
I shall observe only a few things from these words, which in themselves convey a better light of understanding in this mystery unto the minds of believers than many long discourses of some learned men: --
1. It is of the justification of men, and their right to eternal life thereon, that our Savior discourses. This is plain in verse 18, "He that believeth on him is not condemned; but he that believeth not is condemned already."
2. The means of attaining this condition or state on our part is believing only, as it is three times positively asserted, without any addition.
3. The nature of this faith is declared, --
(1.) By its object, -- that is, Christ himself, the Son of God, "Whosoever believeth in him;" which is frequently repeated.
(2.) The especial consideration wherein he is the object of faith unto the justification of life; and that is as he is the ordinance of God, given, sent, and proposed, from the love and grace of the Father: "God so loved the world, that he gave;" "God sent his Son."
(3.) The especial act yet included in the type, whereby the design of God in him is illustrated; for this was the looking unto the brazen serpent lifted up in the wilderness by them who were stung with fiery serpents. Hereunto our faith in Christ unto justification does answer, and includes a trust in him alone for deliverance and relief. This is the way, these are the only causes and means, of the justification of condemned sinners, and are the substance of all that we plead for.
It will be said, that all this proves not the imputation of the righteousness of Christ unto us, which is the thing principally inquired after; but if nothing be required on our part unto justification but faith acted on Christ, as the ordinance of God for our recovery and salvation, it is the whole of what we plead for. A justification by the remission of sins alone, without a righteousness giving acceptance with God and a right unto the heavenly inheritance, is alien unto the Scripture and the common notion of justification amongst men. And what this righteousness must be, upon a supposition that faith only on our part is required unto a participation of it, is sufficiently declared in the words wherein Christ himself is so often asserted as the object of our faith unto that purpose.
392
Not to add more particular testimonies, which are multiplied unto the same purpose in this evangelist, the sum of the doctrine declared by him is, "That the Lord Jesus Christ was `the Lamb of God which taketh away the sin of the world;' that is, by the sacrifice of himself, wherein he answered and fulfilled all the typical sacrifices of the law: that unto this end he sanctified himself, that those who believe might be sanctified, or perfected forever, by his own offering of himself: that in the gospel he is proposed as lifted up and crucified for us, as bearing all our sins in his body on the tree: that by faith in him we have adoption, justification, freedom from judgment and condemnation, with a right and title unto eternal life: that those who believe not are condemned already, because they believe not on the Son of God; and, as he elsewhere expresseth it, `make God a liar, ' in that they believe not his testimony, namely, that `he has given unto us eternal life, and that this life is in his Son."` Nor does he anywhere make mention of any other means, cause, or condition of justification on our part but faith only, though he abounds in precepts unto believers for love, and keeping the commands of Christ. And this faith is the receiving of Christ in the sense newly declared; and this is the substance of the Christian faith in this matter; which ofttimes we rather obscure than illustrate, by debating the consideration of any thing in our justification but the grace and love of God, the person and mediation of Christ, with faith in them.
393
CHAPTER 18.
THE NATURE OF JUSTIFICATION AS DECLARED IN THE EPISTLES OF ST. PAUL, IN THAT UNTO THE ROMANS ESPECIALLY. -- <450304>CHAP. 3,4,5,10; 1<460130> CORINTHIANS 1:30; 2<470521> CORINTHIANS 5:21; <480216>GALATIANS 2:16; <490208>EPHESIANS 2:8-10;
<500308>PHILIPPIANS 3:8,9.)
That the way and manner of our justification before God, with all the causes and means of it, are designedly declared by the apostle in the Epistle to the Romans, chap. 3,4,5, as also vindicated from objections, so as to render his discourse thereon the proper seat of this doctrine, and whence it is principally to be learned, cannot modestly be denied. The late exceptions of some, that this doctrine of justification by faith without works is found only in the writings of St. Paul, and that his writings are obscure and intricate, are both false and scandalous to Christian religion, so as that, in this place, we shall not afford them the least consideration. He wrote uJpo< Pneum> atov agJ io> u fero>menov, -- as he was "moved by the Holy Ghost." And as all the matter delivered by him was sacred truth, which immediately requires our faith and obedience, so the way and manner wherein he declared it was such as the Holy Ghost judged most expedient for the edification of the church. And as he said himself with confidence, that if the gospel which he preached, and as it was preached by him, though accounted by them foolishness, was hid, so as that they could not understand nor comprehend the mystery of it, it was "hid unto them that are lost;" so we may say, that if what he delivers in particular concerning our justification before God seems obscure, difficult, or perplexed unto us, it is from our prejudices, corrupt affections, or weakness of understanding at best, not able to comprehend the glory of this mystery of the grace of God in Christ, and not from any defect in his way and manner of the revelation of it. Rejecting, therefore, all such perverse insinuations, in a due sense of our own weakness, and acknowledgment that at best we know but in part, we shall humbly inquire into the blessed revelation of this great mystery of the justification of a sinner before God, as by him declared in those chapters of his glorious Epistle to the Romans; and I shall do it with all briefness possible, so as
394
not, on this occasion, to repeat what has been already spoken, or to anticipate what may be spoken in place more convenient.
The first thing he does is to prove all men to be under sin, and to be guilty before God. This he gives as the conclusion of his preceding discourse, from chap. <450118>1:18, or what he had evidently evinced thereby, chap. <450319>3:19,23. Hereon an inquiry does arise, how any of them come to be justified before God? And whereas justification is a sentence upon the consideration of a righteousness, his grand inquiry is, what that righteousness is, on the consideration whereof a man may be so justified? And concerning this, he affirms expressly that it is not the righteousness of the law, nor of the works of it; whereby what he does intend has been in part before declared, and will be farther manifested in the process of our discourse. Wherefore, in general, he declares that the righteousness whereby we are justified is the righteousness of God, in opposition unto any righteousness of our own, chap. <450117>1:17; 3:21,22. And he describes this righteousness of God by three properties: --
1. That it is cwriv< no>mou, -- "without the law," verse 21; separated in all its concerns from the law; not attainable by it, nor any works of it, which they have no influence into. It is neither our obedience unto the law, nor attainable thereby. Nor can any expression more separate and exclude the works of obedience unto the law from any concernment in it than this does. Wherefore, whatever is, or can be, performed by ourselves in obedience unto the law, is rejected from any interest in this righteousness of God, or the procurement of it to be made ours.
2. That yet it "is witnessed unto by the law," verse 21: "The law and the prophets."
The apostle, by this distinction of the books of the Old Testament into "the law and the prophets," manifests that by the "law" he understands the books of Moses. And in them testimony is given unto this righteousness of God four ways: --
(1.) By a declaration of the causes of the necessity of it unto our justification. This is done in the account given of our apostasy from God, of the loss of his image, and the state of sin that ensued thereon; for hereby an end was put unto all possibility and hope of acceptance with
395
God by our own personal righteousness. By the entrance of sin our own righteousness went out of the world; so that there must be another righteousness prepared and approved of God, and called "the righteousness of God," in opposition unto our own, or all relation of love and favor between God and man must cease forever.
(2.) In the way of recovery from this state, generally declared in the first promise of the blessed seed, by whom this righteousness of God was to be wrought and introduced; for he alone was "to make an end of sin, and to bring in everlasting righteousness," µymli ;[O qdx, ,, <270924>Daniel 9:24; that righteousness of God that should be the means of the justification of the church in all ages, and under all dispensations.
(3.) By stopping up the way unto any other righteousness, through the threatening of the law, and that curse which every transgression of it was attended withal. Hereby it was plainly and fully declared that there must be such a righteousness provided for our justification before men as would answer and remove that curse.
(4.) In the prefiguration and representation of that only way and means whereby this righteousness of God was to be wrought. This it did in all its sacrifices, especially in the great anniversary sacrifice on the day of expiation, wherein all the sins of the church were laid on the head of the sacrifice, and so carried away.
3. He describes it by the only way of our participation of it, the only means on our part of the communication of it unto us. And this is by faith alone:
"The righteousness of God which is by the faith of Jesus Christ unto all and upon all them that believe; for there is no difference," <450322>Romans 3:22.
Faith in Christ Jesus is so the only way and means whereby this righteousness of God comes upon us, or is communicated unto us, that it is so unto all that have this faith, and only unto them; and that without difference on the consideration of any thing else besides. And although faith, taken absolutely, may be used in various senses, yet, as thus specified and limited, the faith of Christ Jesus, or, as he calls it, "the faith that is in me," <442618>Acts 26:18, it can intend nothing but the reception of
396
him, and trust in him, as the ordinance of God for righteousness and salvation.
This description of the righteousness of God revealed in the gospel, which the apostle asserts as the only means and cause of our justification before God, with the only way of its participation and communication unto us, by the faith of Christ Jesus, fully confirms the truth we plead for. For if the righteousness wherewith we must be justified before God be not our own, but the righteousness of God, as these things are directly opposed, <500309>Philippians 3:9; and the only way whereby it comes upon us, or we are made partakers of it, is by the faith of Jesus Christ; then our own personal, inherent righteousness or obedience has no interest in our justification before God: which argument is insoluble, nor is the force of it to be waived by any distinctions whatever, if we keep our hearts unto a due reverence of the authority of God in his word.
Having fully proved that no men living have any righteousness of their own whereby they may be justified, but are all shut up under the guilt of sin; and having declared that there is a righteousness of God now fully revealed in the gospel, whereby alone we may be so, leaving all men in themselves unto their own lot, inasmuch as "all have sinned and come short of the glory of God;" -- he proceeds to declare the nature of our justification before God in all the causes of it, <450302>Romans 3:2-26,
"Being justified freely by his grace through the redemption that is in Christ Jesus: whom God has set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God, to declare, I say, at this time his righteousness; that he might be just, and the justifier of them that believe in Jesus".
Here it is that we may and ought, if anywhere, to expect the interest of our personal obedience, under some qualification or other, in our justification to be declared. For if it should be supposed (which yet it cannot, with any pretense of reason) that, in the foregoing discourse, the apostle had excluded only the works of the law as absolutely perfect, or as wrought in our own strength without the aid of grace, or as meritorious; yet having generally excluded all works from our justification, verse 20, without distinction or limitation, it might well be expected, and ought to have been
397
so, that, upon the full declaration which he gives us of the nature and way of our justification, in all the causes of it, he should have assigned the place and consideration which our own personal righteousness had in our justification before God, -- the first, or second, or continuation of it, somewhat or other, -- or at least made some mention of it, under the qualification of gracious, sincere, or evangelical, that it might not seem to be absolutely excluded. It is plain the apostle thought of no such thing, nor was at all solicitous about any reflection that might be made on his doctrine, as though it overthrew the necessity of our own obedience. Take in the consideration of the apostle's design, with the circumstances of the context, and the argument from his utter silence about our own personal righteousness, in our justification before God, is unanswerable. But this is not all; we shall find, in our progress, that it is expressly and directly excluded by him.
All unprejudiced persons must needs think, that no words could be used more express and emphatical to secure the whole of our justification unto the free grace of God, through the blood or mediation of Christ, wherein it is faith alone that gives us an interest, than these used here by the apostle. And, for my part, I shall only say, that I know not how to express myself in this matter in words and terms more express or significant of the conception of my mind. And if we could all but subscribe the answer here given by the apostle, how, by what means, on what grounds, or by what causes, we are justified before God, -- namely, that "we are justified freely by his grace, through the redemption that is in Christ Jesus, whom God has set forth to be a propitiation through faith in his blood," etc., -- there might be an end of this controversy.
But the principal passages of this testimony must be distinctly considered. First, the principal efficient cause is first expressed with a peculiar emphasis, or the "causa prohgoumen> h?," -- "Being justified freely by his grace." God is the principal efficient cause of our justification, and his grace is the only moving cause thereof. I shall not stay upon the exception of those of the Roman church, -- namely, that by th~| ca>riti aujtou~ (which their translation renders "per gratiam Dei"), the internal, inherent grace of God, which they make the formal cause of justification, is intended; for they have nothing to prove it but that which overthrows it, namely, that it is added unto dwrean> , "freely;" which were
398
needless, if it signify the free grace or favor of God: for both these expressions, "gratis per gratiam," "freely by grace," are put together to give the greater emphasis unto this assertion, wherein the whole of our justification is vindicated unto the free grace of God. So far as they are distinguishable, the one denotes the principle from whence our justification proceeds, -- namely, grace; and the other, the manner of its operation, -- it works freely. Besides, the grace of God in this subject does everywhere constantly signify his goodness, love, and favor; as has been undeniably proved by many. See <450515>Romans 5:15; <490204>Ephesians 2:4,8,9; 2<550109> Timothy 1:9; <560304>Titus 3:4,5.
"Being justified dwrean> " (so the LXX render the Hebrew particle "chinam"), -- "without price," without merit, without cause; -- and sometimes it is used for "without end;" that is, what is done in vain, as "doorean" is used by the apostle, <480221>Galatians 2:21; -- without price or reward, <012915>Genesis 29:15; <022102>Exodus 21:2; 2<102424> Samuel 24:24; -- without cause, or merit, or any means of procurement, 1<091905> Samuel 19:5; <196904>Psalm 69:4; in this sense it is rendered by dwrean> , <431525>John 15:25. The design of the word is to exclude all consideration of any thing in us that should be the cause or condition of our justification. Ca>riv, "favor," absolutely considered, may have respect unto somewhat in him towards whom it is showed. So it is said that Joseph found grace or favor, ca>rin, in the eyes of Potiphar, <013904>Genesis 39:4: but he found it not dwrean> , without any consideration or cause; for he "saw that the LORD was with him, and made all that he did to prosper in his hand," verse 3. But no words can be found out to free our justification before God from all respect unto any thing in ourselves, but only what is added expressly as the means of its participation on our part, through faith in his blood, more emphatical than these here used by the apostle: Dwrean< th|~ aujtou~ ca>riti, -- "Freely by his grace." And with whom this is not admitted, as exclusive of all works or obedience of our own, of all conditions, preparations, and merit, I shall despair of ever expressing my conceptions about it intelligibly unto them.
Having asserted this righteousness of God as the cause and means of our justification before him, in opposition unto all righteousness of our own, and declared the cause of the communication of it unto us on the part of God to be mere free, sovereign grace, the means on our part whereby, according unto the ordination of God, we do receive, or are really made
399
partakers of, that righteousness of God whereon we are justified, is by faith: Dia< th~v pi>stewv enj aujtou~ ai[mati, -- that is, "By faith alone," Nothing else is proposed, nothing else required unto this end. It is replied, that there is no intimation that it is by faith alone, or that faith is asserted to be the means of our justification exclusively unto other graces or works. But there is such an exclusion directly included in the description given of that faith whereby we are justified, with respect unto its especial object, -- "By faith in his blood;" for faith respecting the blood of Christ as that whereby propitiation was made for sin, -- in which respect alone the apostle affirms that we are justified through faith, -- admits of no association with any other graces or duties. Neither is it any part of their nature to fix on the blood of Christ for justification before God; wherefore they are all here directly excluded. And those who think otherwise may try how they can introduce them into this contempt without an evident corrupting of it, and perverting of its sense. Neither will the other evasion yield our adversaries the least relief, -- namely, that by faith, not the single grace of faith is intended, but the whole obedience required in the new covenant, faith and works together. For as all works whatever, as our works, are excluded in the declaration of the causes of our justification on the part of God (Dwreariti, -- "Freely by his grace"), by virtue of that great rule, <451106>Romans 11:6, "If by grace, then no more of works; otherwise grace is no more grace;" so the determination of the object of faith in its act or duty, whereon we are justified, -- namely, the blood of Christ, -- is absolutely exclusive of all works from an interest in that duty; for whatever looks unto the blood of Christ for justification is faith, and nothing else. And as for the calling of it a single act or duty, I refer the reader unto our preceding discourse about the nature of justifying faith.
Three things the apostle infers from the declaration he had made of the nature and causes of our justification before God, all of them farther illustrating the meaning and sense of his words: --
1. That boasting is excluded: Pou~ ou+n hJ kauc> hsiv; ejxeklei>sqh, chap. <450327>3:27. Apparent it is from hence, and from what he affirms concerning Abraham, chap. <450402>4:2, that a great part, at least, of the controversy he had about justification, was, whether it did admit of any kauc> hsiv or kau>cmha in those that were justified. And it is known that the Jews
400
placed all their hopes in those things whereof they thought they could boast, -- namely, their privileges and their righteousness. But from the declaration made of the nature and causes of justification, the apostle infers that all boasting whatever is utterly shut out of doors, -- ejxeklei>sqh. Boasting, in our language is the name of a vice; and is never used in a good sense. But kauc> hsiv and kauc> hma, the words used by the apostle, are ekj tw~n me>swn, -- of an indifferent signification; and, as they are applied, may denote a virtue as well as a vice: so they do, <580306>Hebrews 3:6.
But always, and in all places, they respect something that is peculiar in or unto them unto whom they are ascribed. Wherever any thing is ascribed unto one, and not unto another, with respect unto any good end, there is fundamentum kauch>sewv, -- a "foundation for boasting." All this, says the apostle, in the matter of our justification, is utterly excluded. But wherever respect is had unto any condition or qualification in one more than another, especially if it be of works, it gives a ground of boasting, as he affirms, <450402>Romans 4:2. And it appears, from comparing that verse with this, that wherever there is any influence of our own works into our justification, there is a ground of boasting; but in evangelical justification no such boasting in any kind can be admitted. Wherefore, there is no place for works in our justification before God; for if there were, it is impossible but that a kau>chma, in one kind or other, before God or man, must be admitted.
2. He infers a general conclusion, "That a man is justified by faith, without the works of the law," chap. <450328>3:28. What is meant by "the law," and what by "the works of the law," in this discourse of the apostle about our justification, has been before declared. And if we are justified freely through faith in the blood of Christ, that faith which has the propitiation of Christ for its especial object, or as it has so, can take no other grace nor duty into partnership with itself therein; and being so justified as that all such boasting is excluded as necessarily results from any differencing graces or works in ourselves, wherein all the works of the law are excluded, it is certain that it is by faith alone in Christ that we are justified. All works are not only excluded, but the way unto their return is so shut up by the method of the apostle's discourse, that all the reinforcements which
401
the wit of man can give unto them will never introduce them into our justification before God.
3. He asserts from hence, that we "do not make void the law through grace," but establish it, verse 31; which, how it is done, and how alone it can be done, has been before declared.
This is the substance of the resolution the apostle gives unto that great inquiry, how a guilty convinced sinner may come to be justified in the sight of God? -- "The sovereign grace of God, the mediation of Christ, and faith in the blood of Christ, are all that he requires thereunto." And whatever notions men may have about justification in other respects, it will not be safe to venture on any other resolution of this case and inquiry; nor are we wiser than the Holy Ghost.
Romans chap. 4. In the beginning of the fourth chapter he confirms what he had before doctrinally declared, by a signal instance; and this was of the justification of Abraham, who being the father of the faithful, his justification is proposed as the pattern of ours, as he expressly declares, verses 22-24. And some fear things I shall observe on this instance in our passage unto the fifth verse, where I shall fix our discourse.
1. He denies that Abraham was justified by works, verse 2. And, --
(1.) These works were not those of the Jewish law, which alone some pretend to be excluded from our justification in this place; for they were the works he performed some hundreds of years before the giving of the law at Sinai: wherefore they are the works of his moral obedience unto God that are intended.
(2.) Those works must be understood which Abraham had then, when he is said to be justified in the testimony produced unto that purpose; but the works that Abraham then had were works of righteousness, performed in faith and love to God, works of new obedience under the conduct and aids of the Spirit of God, works required in the covenant of grace.
These are the works excluded from the justification of Abraham. And these things are plain, express, and evident, not to be eluded by any distinctions or evasions. All Abraham's evangelical works are expressly excluded from his justification before God.
402
2. He proves by the testimony of Scripture, declaring the nature and grounds of the justification of Abraham, that he was justified now other way but that which he had before declared, -- namely, by grace, through faith in Christ Jesus, verse 3. "Abraham believed God" (in the promise of Christ and his mediation), "and it was counted unto him for righteousness," verse 3. He was justified by faith in the way before described (for other justification by faith there is none), in opposition unto all his own works and personal righteousness thereby.
3. From the same testimony he declares how he came to be partaker of that righteousness whereon he was justified before God; which was by imputation: it was counted or imputed unto him for righteousness. The nature of imputation has been before declared.
4. The especial nature of this imputation, -- namely, that it is of grace, without respect unto works, -- he asserts and proves, verse 4, from what is contrary thereunto: "Now to him that worketh is the reward not reckoned of grace, but of debt." Where works are of any consideration, there is no room for that kind of imputation whereby Abraham was justified: for it was a gracious imputation, and that is not of what is our own antecedently thereunto, but what is made our own by that imputation; for what is our own cannot be imputed unto us in a way of grace, but only reckoned ours in a way of debt. That which is our own, with all the effects of it, is due unto us; and, therefore, they who plead that faith itself is imputed unto us, to give some countenance unto an imputation of grace, do say it is imputed not for what it is, for then it would be reckoned of debt, but for what it is not. So Socinus, "Cum fides imputatur nobis pro justitia ideo imputatur, quia nec ipsa fides justitia est, nec vere in se eam continet", De Servat., part 4. cap. 2. Which kind of imputation, being indeed only a false imagination, we have before disproved. But all works are inconsistent with that imputation whereby Abraham was justified. It is otherwise with him that works, so as thereon to be justified, than it was with him. Yea, say some, "All works that are meritorious, that are performed with an opinion of merit, that make the reward to be of debt, are excluded; but other works are not." This distinction is not learned from the apostle; for, according unto him, if this be merit and meritorious, that the reward be reckoned of debt, then all works in justification are so. For, without distinction or limitation, he
403
affirms that "unto him that worketh, the reward is not reckoned of grace, but of debt." He does not exclude some sort of works, or works in some sense, because they would make the reward of debt, but affirms that all would do so, unto the exclusion of gracious imputation; for if the foundation of imputation be in ourselves, imputation by grace is excluded. In the fifth verse, the sum of the apostle's doctrine, which he had contended for, and what he had proved, is expressed: "But to him that worketh not, but believeth on him that justifieth the ungodly, his faith is counted for righteousness." It is granted on all hands, that the close of the verse, "His faith is counted for righteousness," does express the justification of the person intended. He is justified; and the way of it is, his faith is counted or imputed. Wherefore, the foregoing words declare the subject of justification and its qualification, or the description of the person to be justified, with all that is required on his part thereunto.
And, first, it is said of him that he is oJ mh< erj gazo>menov, -- "who worketh not." It is not required unto his justification that he should not work, that he should not perform any duties of obedience unto God in any kind, which is working; for every person in the world is always obliged unto all duties of obedience, according to the light and knowledge of the will of God, the means whereof is afforded unto him: but the expression is to be limited by the subject-matter treated of; -- he "who worketh not," with respect unto justification; though not the design of the person, but the nature of the thing is intended. To say, he who worketh not is justified through believing, is to say that his works, whatever they be, have no influence into his justification, nor has God in justifying of him any respect unto them: wherefore, he alone who worketh not is the subject of justification, the person to be justified; that is, God considers no man's works, no man's duties of obedience, in his justification, seeing we are justified th~| aujtou~ car> iti, -- "freely by his grace." And when God affirms expressly that he justifies him who works not, and that freely by his grace, I cannot understand what place our works or duties of obedience can have in our justification; for why should we trouble ourselves to invent of what consideration they may be in our justification before God, when he himself affirms that they are of none at all? Neither are the words capable of any evading interpretation. He that worketh not is he that worketh not, let men say what they please, and distinguish as long as they
404
will: and it is a boldness not to be justified, for any to rise up in opposition unto such express divine testimonies, however they may be harnessed with philosophical notions and arguing; which are but as thorns and briers, which the word of God will pass through and consume.
But the apostle farther adds, in the description of the subject of justification, that God "justifieth the ungodly." This is that expression which has stirred up so much wrath amongst many, and on the account whereof some seem to be much displeased with the apostle himself. If any other person dare but say that God justifies the ungodly, he is personally reflected on as one that by his doctrine would overthrow the necessity of godliness, holiness, obedience, or good works; "for what need can there be of any of them, if God justifies the ungodly?" Howbeit this is a periphrasis of God, that he is oJ dikaiwn~ ton< asj ezh,~ -- "he that justifieth the ungodly." This is his prerogative and property; as such will he be believed in and worshipped, which adds weight and emphasis unto the expression; and we must not forego this testimony of the Holy Ghost, let men be as angry as they please.
"But the difference is about the meaning of the words." If so, it may be allowed without mutual offense, though we should mistake their proper sense. Only, it must be granted that God "justifieth the ungodly." "That is," say some, "those who formerly were ungodly, not those who continue ungodly when they are justified." And this is most true. All that are justified were before ungodly; and all that are justified are at the same instant made godly. But the question is, whether they are godly or ungodly antecedently in any moment of time unto their justification? If they are considered as godly, and are so indeed, then the apostle's words are not true, that God justifieth the ungodly; for the contradictory proposition is true, God justifieth none but the godly. For these propositions, God justifieth the ungodly, and God justifieth none but the godly, are contradictory; for here are expressly kataf> asiv and apj of> asiv ajntikei>menai, which is anj tif> asiv.
Wherefore, although in and with the justification of a sinner, he is made godly, -- for he is endowed with that faith which purifies the heart and is a vital principle of all obedience, and the conscience is purged from dead works by the blood of Christ, -- yet antecedently unto this justification
405
he is ungodly and considered as ungodly, as one that works not, as one whose duties and obedience contribute nothing unto his justification. As he works not, all works are excluded from being the "causa per quam;" and as he is ungodly, from being the "causa sine qua non" of his justification.
The qualification of the subject, or the means on the part of the person to be justified, and whereby he becomes actually so to be, is faith, or believing: "But believeth on him who justifieth the ungodly;" that is, it is faith alone. For it is the faith of him who worketh not; and not only so, but its especial object, God as justifying the ungodly, is exclusive of the concomitance of any works whatever.
This is faith alone, or it is impossible to express faith alone, without the literal use of that word alone. But faith being asserted in opposition unto all works of ours, "unto him that worketh not;" and its especial nature declared in its especial object, God as "justifying the ungodly, "that is, freely by his grace, through the redemption that is in Christ Jesus; -- no place is left for any works to make the least approach towards our justification before God, under the covert of any distinction whatever. And the nature of justifying faith is here also determined. It is not a mere assent unto divine revelations; it is not such a firm assent unto them as should cause us to yield obedience unto all the precepts of the Scripture, -- though these things are included in it; but it is a believing on and trusting unto him that justified the ungodly, through the mediation of Christ.
Concerning this person, the apostle affirms that "his faith is counted for righteousness;" that is, he is justified in the way and manner before declared. But there is a difference about the sense of these words. Some say the meaning of them is, that faith, as an act, a grace, a duty, or work of ours, is so imputed. Others say that it is faith as it apprehends Christ and his righteousness, which is properly imputed unto us, that is intended. So faith, they say, justifieth, or is counted for righteousness relatively, not properly, with respect unto its object; and so acknowledge a trope in the words. And this is fiercely opposed, as though they denied the express words of the Scripture, when yet they do but interpret this expression, once only used, by many others, wherein the same thing is declared. But those who are for the first sense, do all affirm that faith here is to be taken
406
as including obedience or works, either as the form and essence of it, or as such necessary concomitants as have the same influence with it into our justification, or are in the same manner the condition of it. But as herein they admit also of a trope in the words, which they so fiercely blame in others, so they give this sense of the whole: "Unto him that worketh not, but believeth in him that justifieth the ungodly, his faith and works are counted to him for righteousness;" which is not only to deny what the apostle affirms, but to assign unto him a plain contradiction.
And I do a little marvel that any unprejudiced person should expound this solitary expression in such a sense as is contradictory unto the design of the apostle, the words of the same period, and the whole ensuing context. For that which the apostle proposes unto confirmation, which contains his whole design, is, that we are justified by the righteousness which is of God by faith in the blood of Christ. That this cannot be faith itself shall immediately be made evident. And in the words of the text all works are excluded, if any words be sufficient to exclude them; but faith absolutely, as a single grace, act, and duty of ours, much more as it includes obedience in it, is a work, -- and in the latter sense, it is all works. And in the ensuing context he proves that Abraham was not justified by works. But not to be justified by works, and to be justified by some works, -- as faith itself is a work, and if, as such, it be imputed unto us for righteousness, we are justified by it as such, -- are contradictory. Wherefore, I shall oppose some few arguments unto this feigned sense of the apostle's words: --
1. To believe absolutely, -- as faith is an act and duty of ours, -- and works are not opposed, for faith is a work, an especial kind of working; but faith, as we are justified by it, and works, or to work, are opposed: "To him that worketh not, but believeth." So <480216>Galatians 2:16; <490208>Ephesians 2:8,9.
2. It is the righteousness of God that is imputed unto us; for we are "made the righteousness of God in Christ," 2<470521> Corinthians 5:21; "The righteousness of God upon them that believe," <450321>Romans 3:21,22; but faith, absolutely considered, is not the righteousness of God. "God imputeth unto us righteousness without works," chap. <450406>4:6; but there is no intimation of a double imputation, of two sorts of righteousnesses, --
407
of the righteousness of God, and that which is not so. Now faith, absolutely considered, is not the righteousness of God; for, --
(1.) That whereunto the righteousness of God is revealed, whereby we believe and receive it, is not itself the righteousness of God; for nothing can be the cause or means of itself; -- but the righteousness of God is "revealed unto faith," chap. <450117>1:17; and by it is it "received," chap. <450322>3:22; 5:11.
(2.) Faith is not the righteousness of God which is by faith; but the righteousness of God which is imputed unto us is "the righteousness of God which is by faith," chap. <450322>3:22; <500309>Philippians 3:9.
(3.) That whereby the righteousness of God is to be sought, obtained, and submitted unto, is not that righteousness itself; but such is faith, <450930>Romans 9:30,31; 10:3,4.
(4.) The righteousness which is imputed unto us is not our own antecedently unto that imputation: "That I may be found in him, not having mine own righteousness," <500309>Philippians 3:9; but faith is a man's own: "Show me thy faith, and I will show thee my faith," <590218>James 2:18.
(5.) "God imputeth righteousness" unto us, <450406>Romans 4:6; and that righteousness which God imputes unto us is the righteousness whereby we are justified, for it is imputed unto us that we may be justified; -- but we are justified by the obedience and blood of Christ: "By the obedience of one we are made righteous," chap. <450519>5:19; "Much more now being justified by his blood," verse 9; "He has put away sin by the sacrifice of himself," <580926>Hebrews 9:26; <235311>Isaiah 53:11, "By his knowledge shall my righteous servant justify many; for he shall bear their iniquities." But faith is neither the obedience nor the blood of Christ.
(6.) Faith, as we said before, is our own; and that which is our own may be imputed unto us. But the discourse of the apostle is about that which is not our own antecedently unto imputation, but is made ours thereby, as we have proved; for it is of grace. And the imputation unto us of what is really our own antecedently unto that imputation, is not of grace, in the sense of the apostle; for what is so imputed is imputed for what it is, and nothing else. For that imputation is but the judgment of God concerning the thing imputed, with respect unto them whose it is. So the act of
408
Pinehas was imputed unto him for righteousness. God judged it, and declared it to be a righteous, rewardable act. Wherefore, if our faith and obedience be imputed unto us, that imputation is only the judgment of God that we are believers, and obedient. "The righteousness of the righteous," saith the prophet, "shall be upon him, and the wickedness of the wicked shall be upon him," <261820>Ezekiel 18:20. As the wickedness of the wicked is upon him, or is imputed unto him; so the righteousness of the righteous is upon him, or is imputed unto him. And the wickedness of the wicked is on him, when God judges him wicked as his works are; so is the righteousness of a man upon him, or imputed unto him, when God judgeth of his righteousness as it is.
Wherefore, if faith, absolutely considered, be imputed unto us as it contains in itself, or as it is accompanied with, works of obedience; then it is imputed unto us, either for a perfect righteousness, which it is not, or for an imperfect righteousness, which it is; or the imputation of it is the accounting of that to be a perfect righteousness which is but imperfect. But none of these can be affirmed: --
[1.] It is not imputed unto us for a perfect righteousness, the righteousness required by the law; for so it is not. Episcopius confesses in his disputation, dispute. 45, sect. 7,8, that the righteousness which is imputed unto us must be "absolutissima et perfectissima," -- "most absolute and most perfect." And thence he thus defines the imputation of righteousness unto us, -- namely, that it is,
"gratiosa divinae mentis aestimatio, qua credentem in Filium suum, eo loco reputat ac si perfecte justus esset, ac legi et voluntati ejus per omnia semper paruisset".
And no man will pretend that faith is such a most absolute and most perfect righteousness, as that by it the righteousness of the law should be fulfilled in us, as it is by that righteousness which is imputed unto us.
[2.] It is not imputed unto us for what it is, -- an imperfect righteousness; for, First, This would be of no advantage unto us; for we cannot be justified before God by an imperfect righteousness, as is evident in the prayer of the psalmist, <19E302>Psalm 143:2, "Enter not into judgment with thy servant, for in thy sight no man living" (no servant of thine who has the
409
most perfect or highest measure of imperfect righteousness) "shall be justified." Secondly, The imputation of any thing unto us that was ours antecedently unto that imputation, for what it is, and no more, is contrary unto the imputation described by the apostle; as has been proved.
[3.] This imputation pleaded for cannot be a judging of that to be a perfect righteousness which is imperfect; for the judgment of God is according to truth. But without judging it to be such, it cannot be accepted as such. To accept of any thing, but only for what we judge it to be, is to be deceived.
Lastly, If faith, as a work, be imputed unto us, then it must be as a work wrought in faith; for no other work is accepted with God. Then must that faith also wherein it is wrought be imputed unto us; for that also is faith and a good work. That, therefore, must have another faith from whence it must proceed; and so "in infinitum."
Many other things there are in the ensuing explication of the justification of Abraham, the nature of his faith and his righteousness before God, with the application of them unto all that do believe, which may be justly pleaded unto the same purpose with those passages of the context which we have insisted on; but if every testimony should be pleaded which the Holy Ghost has given unto this truth, there would be no end of writing. One thing more I shall observe, and put an end unto our discourse on this chapter.
<450406>Romans 4:6-8. The apostle pursues his argument to prove the freedom of our justification by faith, without respect unto works, through the imputation of righteousness, in the instance of pardon of sin, which essentially belongs thereunto. And this he does by the testimony of the psalmist, who places the blessedness of a man in the remission of sins. His design is not thereby to declare the full nature of justification, which he had done before, but only to prove the freedom of it from any respect unto works in the instance of that essential part of it. "Even as David also describeth the blessedness of the man unto whom God imputeth righteousness without works," (which was the only thing he designed to prove by this testimony), "saying, Blessed are they whose iniquities are forgiven." He describes their blessedness by it; -- not that their whole blessedness does consist therein, but this concurs unto it, wherein no respect can possibly be had unto any works whatever. And he may justly
410
from hence describe the blessedness of a man, in that the imputation of righteousness and the non-imputation of sin (both which the apostle mentions distinctly), wherein his whole blessedness as unto justification does consist, are inseparable. And because remission of sin is the first part of justification, and the principal part of it, and has the imputation of righteousness always accompanying it, the blessedness of a man may be well described thereby; yea, whereas all spiritual blessings go together in Christ, <490103>Ephesians 1:3, a man's blessedness may be described by any of them. But yet the imputation of righteousness and the remission of sin are not the same, no more than righteousness imputed and sin remitted are the same. Nor does the apostle propose them as the same, but mentions them distinctly, both being equally necessary unto our complete justification, as has been proved.
<450512>Romans 5:12-21. "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: (for until the law sin was in the world: but sin is not imputed when there is no law. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam's transgression, who is the figure of him that was to come. But not as the offense, so also is the free gift. For if through the offense of one many be dead; much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, has abounded unto many. And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offenses unto justification. For if by one man's offense death reigned by one; much more they which receive abundance of grace, and of the gift of righteousness, shall reign in life by one, Jesus Christ:) Therefore, as by the offense of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man's disobedience many were made sinners; so by the obedience of one shall many be made righteous. Moreover, the law entered, that the offense might abound: but where sin abounded, grace did much more abound: that as sin has reigned unto death, even so might grace reign through righteousness unto eternal life by Jesus Christ our Lord."
411
The apostle, chap. <450327>3:27, affirms that in this matter of justification all kauc> hsiv, or "boasting," is excluded; but here, in the verse foregoing, he grants a boasting or a kau>chma. Ouj mon> on de<, ajlla< kai< kaucw>menoi ejn tw~| Qew~|? -- "And not only so, but we also glory in God." He excludes boasting in ourselves, because there is nothing in us to procure or promote our own justification. He allows it us in God, because of the eminency and excellency of the way and means of our justification which in his grace he has provided. And the kau>chma, or "boasting" in God, here allowed us, has a peculiar respect unto what the apostle had in prospect farther to discourse of. Ouj mon> on de<, -- "And not only so," includes what he had principally treated of before concerning our justification, so far as it consists in the pardon of sin; for although he does suppose, yea, and mention, the imputation of righteousness also unto us, yet principally he declares our justification by the pardon of sin and our freedom from condemnation, whereby all boasting in ourselves is excluded. But here he designs a farther progress, as unto that whereon our glorying in God, on a right and title freely given us unto eternal life, does depend. And this is the imputation of the righteousness and obedience of Christ unto the justification of life, or the reign of grace through righteousness unto eternal life.
Great complaints have been made by some concerning the obscurity of the discourse of the apostle in this place, by reason of sundry ellipses, antapodota, hyperbata, and other figures of speech, which either are or are feigned to be therein. Howbeit, I cannot but think, that if men acquainted with the common principles of Christian religion, and sensible in themselves of the nature and guilt of our original apostasy from God, would without prejudice read tau> tnh thn< periochn< thv~ Grafhv~ , -- "this place of the Scripture," they will grant that the design of the apostle is to prove, that as the sin of Adam was imputed unto all men unto condemnation, so the righteousness or obedience of Christ is imputed unto all that believe unto the justification of life. The sum of it is given by Theodore, Dial. 3 "Vide, quomodo quae Christi sunt cum iis quae sunt Adami conferantur, cum morbo medicina, cum vulnere emplastrum, cum peccato justitia, cum execratione benedictio, cum condemnatione remissio, cum transgressione obedientie, cum morte vita, cum inferis regnum, Christus cum Adam, homo cum homine".
412
The differences that are among interpreters about the exposition of these words relate unto the use of some particles, prepositions, and the dependence of one passage upon another; on none of which the confirmation of the truth pleaded for does depend. But the plain design of the apostle, and his express propositions, are such as, if men could but acquiesce in them, might put an end unto this controversy.
Socinus acknowledges that this place of Scripture does give, as he speaks, the greatest occasion unto our opinion in this matter; for he cannot deny but at least a great appearance of what we believe is represented in the words of the apostle. He does, therefore, use his utmost endeavor to wrest and deprave them; and yet, although most of his artifices are since traduced into the annotations of others upon the place, he himself produces nothing material but what is taken out of Origen, and the comment of Pelagius on this epistle, which is extant in the works of Jerome, and was urged before him by Erasmus. The substance or what he pleads for is, that the actual transgression of Adam is not imputed unto his posterity, nor a depraved nature from thence communicated unto them; only, whereas he had incurred the penalty of death, all that derive their nature from him in that condition are rendered subject unto death also. And as for that corruption of nature which is in us, or a proneness unto sin, it is not derived from Adam, but is a habit contracted by many continued acts of our own. So also, on the other hand, that the obedience or righteousness of Christ is not imputed unto us; only when we make ourselves to become his children by our obedience unto him, -- he having obtained eternal life for himself by his obedience unto God, -- we are made partakers of the benefits thereof. This is the substance of his long disputation on this subject, De Servatore, lib. 4 cap. 6. But this is not to expound the words of the apostle, but expressly to contradict them, as we shall see in the ensuing consideration of them.
I intend not an exposition of the whole discourse of the apostle, but only of those passages in it which evidently declare the way and manner of our justification before God.
A comparison is here proposed and pursued between the first Adam, by whom sin was brought into the world, and the second Adam, by whom it is taken away. And a comparison it is ekj tou~ enj antio> u, -- of things
413
contrary; wherein there is a similitude in some things, and a dissimilitude in others, both sorts illustrating the truth declared in it. The general proposition of it is contained in verse 12: "As by one man sin entered into the world, and death by sin; and so death passed on all men, for that all have sinned." The entrance of sin and punishment into the world was by one man; and that by one sin, as he afterwards declares: yet were they not confined unto the person of that one man, but belonged equally unto all. This the apostle expresses, inverting the order of the effect and cause. In the entrance of it he first mentions the cause or sin, and then the effect or punishment: "By one man sin entered into the world, and death by sin;" but in the application of it unto all men, he expresses first the effect and then the cause: "Death passed on all men, for that all have sinned." Death, on the first entrance of sin, passed on all, -- that is, all men became liable and obnoxious unto it, as the punishment due to sin. All men that ever were, are, or shall be, were not then existent in their own persons; but yet were they all of them then, upon the first entrance of sin, made subject to death, or liable unto punishment. They were so by virtue of divine constitution, upon their federal existence in the one man that sinned. And actually they became obnoxious in their own persons unto the sentence of it upon their first natural existence, being born children of wrath.
It is hence manifest what sin it is that the apostle intends, -- namely, the actual sin of Adam, -- the one sin of that one common person, whilst he was so. For although the corruption and depravation of our nature does necessarily ensue thereon, in every one that is brought forth actually to the world by natural generation; yet is it the guilt of Adam's actual sin alone that rendered them all obnoxious unto death upon the first entrance of sin into the world. So death entered by sin, -- the guilt of it, obnoxiousness unto it; and that with respect unto all men universally.
Death here comprises the whole punishment due unto sin, be it what it will, concerning which we need not here to dispute: "The wages of sin is death," <450623>Romans 6:23, and nothing else. Whatever sin deserves in the justice of God, whatever punishment God at any time appointed or threatened unto it, it is comprised in death: "In the day thou eatest thereof, thou shalt die the death." This, therefore, the apostle lays down as the foundation of his discourse, and of the comparison which he intends, -- namely, that in and by the actual sin of Adam, all men are made liable
414
unto death, or unto the whole punishment due unto sin; that is, the guilt of that sin is imputed unto them. For nothing is intended by the imputation of sin unto any, but the rendering them justly obnoxious unto the punishment due unto that sin; as the not imputing of sin is the freeing of men from being subject or liable unto punishment. And this sufficiently evidences the vanity of the Pelagian gloss, that death passed upon all merely by virtue of natural propagation from him who had deserved it, without any imputation of the guilt of sin unto them; which is a contradiction unto the plain words of the apostle. For it is the guilt of sin, and not natural propagation, that he affirms to be the cause of death.
Having mentioned sin and death, the one as the only cause of the other, the guilt of sin of the punishment of death, -- sin deserving nothing but death, and death being due unto nothing but sin, -- he declares how all men universally became liable unto this punishment, or guilty of death:
Ej f j w=| pan> tev hmJ arton, -- "In quo ones peccaverunt," -- "In whom all have sinned." For it relates unto the one man that sinned, in whom all sinned: which is evident from the effect thereof, inasmuch as "in him all died," 1<461522> Corinthians 15:22; or, as it is here, on his sin "death passed on all men." And this is the evident sense of the words, "epi" being put for "en" which is not unusual in the Scripture. See <401505>Matthew 15:5; <450418>Romans 4:18; 5:2; <500103>Philippians 1:3; <580917>Hebrews 9:17. And it is often so used by the best writers in the Greek tongue. So Hesiod, MeT> ron d j epj i< pa~sin a]riston, -- "Modus in omnibus rebus optimus." So, jEf j umJ i~n esj tin, -- "In vobis situm est"; Tou~to ejp j emj oi< kei~tai, -- "Hoc in me situm est." And this reading of the words is contended for by Austin against the Pelagians, rejecting their "eo quad" or "propterea." But I shall not contend about the reading of the words. It is the artifice of our adversaries to persuade men, that the force of our argument to prove from hence the imputation of the sin of Adam unto his posterity, does depend solely upon this interpretation of these words, "eph' hooi", by "in whom." We shall, therefore, grant them their desire, that they are better rendered by "eo quod," "propterea," or "quatenus," -- "inasmuch," "because." Only, we must say that here is a reason given why "death passed on all men," inasmuch as "all have sinned," that is, in that sin whereby death entered into the world.
415
It is true, death, by virtue of the original constitution of the law, is due unto every sin, whenever it is committed. But the present inquiry is, how death passed at once on all men? How they came (to be) liable and obnoxious unto it upon its first entrance by the actual sin of Adam, -- which cannot be by their own actual sin; yea, the apostle, in the next verses, affirms that death passed on them also who never sinned actually, or as Adam did, whose sin was actual. And if the actual sins of men, in imitation of Adam's sin, were intended, then should men be made liable to death before they had sinned; for death, upon its first entrance into the world, passed on all men, before any one man had actually sinned but Adam only. But that men should be liable unto death, which is nothing but the punishment of sin, when they have not sinned, is an open contradiction. For although God, by his sovereign power, might indict death on an innocent creature, yet that an innocent creature should be guilty of death is impossible: for to be guilty of death, is to have sinned. Wherefore this expression, "Inasmuch as all have sinned," expressing the desert and guilt of death then when sin and death first entered into the world, no sin can be intended in it but the sin of Adam, and our interest therein: "Eramus enim omnes ille unus homo"; and this can be no otherwise but by the imputation of the guilt of that sin unto us, For the act of Adam not being ours inherently and subjectively, we cannot be concerned in its effect but by the imputation of its guilt; for the communication of that unto us which is not inherent in us, is that which we intend by imputation.
This is the prot> asiv of the intended collation; which I have insisted the longer on, because the apostle lays in it the foundation of all that he afterwards infers and asserts in the whole comparison. And here, some say, there is an anj antapod> aton in his discourse; that is, he lays down the proposition on the part of Adam, but does not show what answers to it on the contrary in Christ. And Origin gives the reason of the silence of the apostle herein, -- namely, lest what is to be said therein should be abused by any unto sloth and negligence. For whereas he says ws[ per, "as" (which is a note of similitude) "by one man sin entered into the world, and death by sin;" so the ajpo>dosiv, or reddition, should be, "so by one righteousness entered into the world, and life by righteousness."
416
This he acknowledges to be the genuine filling up of the comparison, but was not expressed by the apostle, lest men should abuse it unto negligence or security, supposing that to be done already which should be done afterwards. But as this plainly contradicts and everts most of what he farther asserts in the exposition of the place, so the apostle concealed not any truth upon such considerations. And as he plainly expresses that which is here intimated, verse 19, so he shows how foolish and wicked any such imaginations are, as suppose that any countenance is given hereby unto any to indulge themselves in their sins.
Some grant, therefore, that the apostle does conceal the expression of what is ascribed unto Christ, in opposition unto what he had affirmed of Adam and his sin, unto verse 19; but the truth is, it is sufficiently included in the close of verse 19, where he affirms of Adam that, in those things whereof he treats, he was "the figure of him that was to come." For the way and manner whereby he introduced righteousness and life, and communicated them unto men, answered the way and manner whereby Adam introduced sin and death, which passed on all the world. Adam being the figure of Christ, look how it was with him, with respect unto his natural posterity, as unto sin and death; so it is with the Lord Christ, the second Adam, and his spiritual posterity, with respect unto righteousness and life. Hence we argue, --
If the actual sin of Adam was so imputed unto all his posterity as to be accounted their own sin unto condemnation, then is the actual obedience of Christ, the second Adam, imputed unto all his spiritual seed (that is, unto all believers) unto justification. I shall not here farther press this argument, because the ground of it will occur unto us afterwards.
The two next verses, containing an objection and an answer returned unto it, wherein we have no immediate concernment, I shall pass by.
Verses 15, 16. The apostle proceeds to explain his comparison in those things wherein there is a dissimilitude between the comparates: --
"But not as the offense, so also is the free gift. For if through the offense of one many be dead; much more the grace of God, and the gift by grace, by one man, Jesus Christ, has abounded unto many."
417
The opposition is between parap> twma on the one hand, and ca>risma on the other, -- between which a dissimilitude is asserted, not as unto their opposite effects of death and life, but only as unto the degrees of their efficacy, with respect unto those effects. Parap> twma, the offense, the fall, the sin, the transgression, -- that is, tou~ eJnov< parakoh,< "the disobedience of one," verse 19. Hence the first sin of Adam is generally called "the fall," -- to< parap> twma. That which is opposed hereunto is to< car> isma? -- "Donum, donum gratuitum; beneficium, id quod Deus gratificatur"; that is, Car> iv tou~ Qeou~, kai< dwrea< ejn ca>riti th~| tou~ ejno ou Ij hsou~ Cristou,~ as it is immediately explained, "The grace of God, and the free gift by grace, through Jesus Christ." Wherefore, although this word, in the next verse, does precisely signify the righteousness of Christ, yet here it comprehends all the causes of our justification, in opposition unto the fall of Adam, and the entrance of sin thereby.
The consequent and effect tou~ paraptwm> atov, -- "of the offense," the fall, -- is, that "many be dead." No more is here intended by "many," but only that the effects of that one offense were not confined unto one; and if we inquire who or how many those many are, the apostle tells us that they are all men universally; that is, all the posterity of Adam. By this one offense, because they all sinned, therein they are all dead; that is, rendered obnoxious and liable unto death, as the punishment due unto that one offense. And hence also it appears how vain it is to wrest those words of verse 12, "Inasmuch as all have sinned," unto any other sin but the first sin in Adam, seeing it is given as the reason why death passed on them; it being here plainly affirmed "that they are dead," or that death passed on them by that one offense.
The efficacy tou~ cari>smatov, -- "of the free gift," opposed hereunto, is expressed, as that which abounded much more. Besides the thing itself asserted, which is plain and evident, the apostle seems to me to argue the equity of our justification by grace, through the obedience of Christ, by comparing it with the condemnation that befell us by the sin and disobedience of Adam. For if it were just, meet, and equal, that all men should be made subject unto condemnation for the sin of Adam; it is much more so, that those who believe should be justified by the obedience of Christ, through the grace and free donation of God. But wherein, in
418
particular, the gift by grace abounded unto many, above the efficacy of the fall to condemn, he declares afterwards. And that whereby we are freed from condemnation, more eminently than we are made obnoxious unto it by the fall and sin of Adam, by that alone we are justified before God. But this is by the grace of God, and the gift by grace, through Jesus Christ alone; which we plead for, verse 16. Another difference between the comparates is expressed, or rather the instance is given in particular of the dissimilitude asserted in general before: --
"And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offenses unto justification."
Di j enj ov< amJ arths> antov, "By one that sinned," is the same with di j enJ ov< paraptwm> atov, "by one sin," one offense, the one sin of that man. Kri~ma, we render "judgment." Most interpreters do it by "reatus," "guilt," or "crimen," which is derived from it. So tP;vm] i, "judicium," is used in the Hebrew for guilt: hZ,hæ vyail; tw,m;AfPæv]mi, <242611>Jeremiah 26:11, "The judgment of death is to this man, this man is guilty of death, has deserved to die." First, therefore, there was para>ptwma, the sin, the fall, ou~ enj ov amj arths> antov, of one man that sinned; it was his actual sin alone. Thence followed krim~ a, "reatus," "guilt;" this was common unto all. In and by that one sin, guilt came upon all. And the end hereof, that which it rendered men obnoxious unto, is kata>krima, -- "condemnation," guilt unto condemnation. And this guilt unto condemnation which came upon all, was ejx eJno>v, -- of one person, or sin.
This is the order of things on the part of Adam: --
(1.) Parap> twma, the one sin;
(2.) Krim~ a, the guilt that thereon ensued unto all;
(3.) Katak> rima, the condemnation which that guilt deserved.
And their "antitheta," or opposites, in the second Adam are: --
(1.) Ca>risma, the free donation of God;
(2.) Dw>rhma, the gift of grace itself, or the righteousness of Christ;
419
(3.) Dikai>wma, or dikais> wiv zwhv~ , "justification of life." But yet though the apostle does thus distinguish these things, to illustrate his comparison and opposition, that which he intends by them all is the righteousness and obedience of Christ, as he declares, verses 18, 19.
This, in the matter of our justification, he calls, --
(1.) Car> isma, with respect unto the free, gratuitous grant of it by the grace of God, Dwrea< th~v car> itov, and
(2.) Dwr> hma, with respect unto us who receive it, -- a free gift it is unto us; and
(3.) Dikaiw> ma, with respect unto its effect of making us righteous.
Whereas, therefore, by the sin of Adam imputed unto them, guilt came on all men unto condemnation, we must inquire wherein the free gift was otherwise: "Not as by one that sinned, so was the gift" And it was so in two things: for, --
1. Condemnation came upon all by one offense; but being under the guilt of that one offense, we contract the guilt of many more innumerable. Wherefore, if the free gift had respect only unto that one offense, and intended itself no farther, we could not be delivered; wherefore it is said to be "of many offenses," that is, of all our sins and trespasses whatever.
2. Adam, and all his posterity in him, were in a state of acceptation with God, and placed in a way of obtaining eternal life and blessedness, wherein God himself would have been their reward. In this estate, by the entrance of sin, they lost the favor of God, and incurred the guilt of death or condemnation, for they are the same.
But they lost not an immediate right and title unto life and blessedness; for this they had not, nor could have before the course of obedience prescribed unto them was accomplished. That, therefore, which came upon all by the one offense, was the loss of God's favor in the approbation of their present state, and the judgment or guilt of death and condemnation. But an immediate right unto eternal life, by that one sin was not lost. The free gift is not so: for as by it we are freed, not only from one sin, but from all our sins, so also by it we have a right and title unto eternal life; for therein, "grace reigns through righteousness unto eternal life," verse 21.
420
The same truth is farther explained and confirmed, verse 17, "For if by one man's offense death reigned by one; much more they which receive abundance of grace, and of the gift of righteousness, shall reign in life by one, Jesus Christ." The design of the apostle having been sufficiently manifested in our observations on the former verses, I shall from this only observe those things which more immediately concern our present subject. And, --
1. It is worth observation with what variety of expressions the apostle sets forth the grace of God in the justification of believers: Dikai>wma, dw>rhma, ca>riv, ca>risma, perissei>a ca>ritov, dwrea< thv~ dikaiosun> hv. Nothing is omitted that may any way express the freedom, sufficiency, and efficacy of grace unto that end. And although these terms seem some of them to be coincident in their signification, and to be used by him promiscuously, yet do they every one include something that is peculiar, and all of them set forth the whole work of grace. Dikaiw> ma seems to me to be used in this argument for dikaiolog> hma, which is the foundation of a cause in trial, the matter pleaded, whereon the person tried is to be acquitted and justified; and this is the righteousness of Christ, "of one." Dw>rhma, or a free donation, is exclusive of all desert and conditions on our part who do receive it; and it is that whereby we are freed from condemnation, and have a right unto the justification of life. Ca>riv is the free grace and favor of God, which is the original or efficient cause of our justification, as was declared, chap. <450324>3:24. Car> isma has been explained before. Perisseia> car> itov, -- "The abundance of grace," -- is added to secure believers of the certainty of the effect. It is that whereunto nothing is wanting unto our justification. Dwrea< thv~ dikaiosu>nhv expresses the free grant of that righteousness which is imputed unto us unto the justification of life, afterward called "the obedience of Christ." Be men as wise and learned as they please, it becomes us all to learn to think and speak of these divine mysteries from this blessed apostle, who knew them better than we all, and, besides, wrote by divine inspiration.
And it is marvelous unto me how men can break through the face that he has made about the grace of God and obedience of Christ, in the work of our justification before God, to introduce their own works of obedience, and to find a place for them therein. But the design of Paul and some men, in declaring this point of our justification before God, seems to be very
421
opposite and contrary. His whole discourse is concerning the grace of God, the death, blood, and obedience of Christ, as if he could never sufficiently satisfy himself in the setting out and declaration of them, without the least mention of any works or duties of our own, or the least intimation of any use that they are of herein. But all their pleas are for their own works and duties; and they have invented as many terms to set them out by as the Holy Ghost has used for the expression and declaration of the grace of God. Instead of the words of wisdom before mentioned, which the Holy Ghost has taught, wherewith he fills up his discourse, theirs are filled with conditions, preparatory dispositions, merits, causes, and I know not what trappings for our own works. For my part I shall choose rather to learn of him, and accommodate my conceptions and expressions of gospel mysteries, and of this in especial concerning our justification, unto his who cannot deceive me, than trust to any other conduct, how specious soever its pretenses may be.
2. It is plain in this verse that no more is required of any one unto justification, but that he receive the "abundance of grace and the gift of righteousness;" for this is the description that the apostle gives of those that are justified, as unto any thing that on their part is required. And as this excludes all works of righteousness which we do, -- for by none of them do we receive the abundance of grace, and the gift of righteousness, -- so it does also the imputation of faith itself unto our justification, as it is an act and duty of our own: for faith is that whereby we receive the gift of righteousness by which we are justified. For it will not be denied but that we are justified by the gift of righteousness, or the righteousness which is given unto us; for by it have we right and title unto life. But our faith is not this gift; for that which receives, and that which is received, are not the same.
3. Where there is perissei>a ca>ritov, and ca>riv uJperperisseu>susa, -- "abounding grace," "superabounding grace," exerted in our justification, no more is required thereunto; for how can it be said to abound, yea, to superabound, not only to the freeing of us from condemnation, but the giving of us a title unto life, if in any thing it is to be supplied and eked out by works and duties of our own? The things intended do fill up these expressions, although to some they are but an empty noise.
422
4. There is a gift of righteousness required unto our justification, which all must receive who are to be justified, and all are justified who do receive it; for they that receive it shall "reign in life by Jesus Christ." And hence it follows, --
(1.) That the righteousness whereby we are justified before God can be nothing of our own, nothing inherent in us, nothing performed by us. For it is that which is freely given us, and this donation is by imputation: "Blessed is the man unto whom God imputeth righteousness," chap. 4:6. And by faith we receive what is so given and imputed; and otherwise we contribute nothing unto our participation of it. This it is to be justified in the sense of the apostle.
(2.) It is such a righteousness as gives right and title unto eternal life; for they that receive it shall "reign in life." Wherefore, it cannot consist in the pardon of sin alone; for, --
(1.) The pardon of sin can in no tolerable sense be called "the gift of righteousness." Pardon of sin is one thing, and righteousness another.
(2.) Pardon of sin does not give right and title unto eternal life. It is true, he whose sins are pardoned shall inherit eternal life; but not merely by virtue of that pardon, but through the imputation of righteousness which does inseparably accompany it, and is the ground of it.
The description which is here given of our justification by grace, in opposition unto the condemnation that we were made liable unto by the sin of Adam, and in exaltation above it, as to the efficacy of grace above that of the first sin, in that thereby not one but all sins are forgiven, and not only so, but a right unto life eternal is communicated unto us, is this: "That we receive the grace of God, and the gift of righteousness;" which gives us a right unto life by Jesus Christ. But this is to be justified by the imputation of the righteousness of Christ, received by faith alone.
The conclusion of what has been evinced, in the management of the comparison insisted on, is fully expressed and farther confirmed, chap. <450518>5:18, 19.
Verse 18. "Therefore, as by the offense of one judgment came upon all men unto condemnation; even so by the righteousness of one the free gift
423
came upon all men unto justification of life." So we. read the words. "By the offense of one:" the Greek copies vary here. Some read, Tw~| eJni< paraptwm> ati, whom Beza follows, and our translation in the margin, -- "By one offense;" most by Di j enJ o atov, -- "By the offense of one;" and so afterwards as unto righteousness: but both are unto the same purpose. For the one offense intended is the offense of one, -- that is, of Adam; and the one righteousness is the righteousness of one, -- Jesus Christ.
The introduction of this assertion by ar] a oun+ , the note of a syllogistical inference, declares what is here asserted to be the substance of the truth pleaded for. And the comparison is continued, wvj , -- these things have themselves after the same manner.
That which is affirmed on the one side is, Di j enJ o atov eijv pan> tav avj qrwp> ouv eivj katak> rima, -- "By the sin or fall of one, on all men unto condemnation, "that is, judgment, say we, repeating kri~ma from the foregoing verse. But kri~ma eijv kata>krima is guilt, and that only. By the sin of one, all men became guilty, and were made obnoxious unto condemnation. The guilt of it is imputed unto all men; for no otherwise can it come upon them unto condemnation, no otherwise can they be rendered obnoxious unto death and judgment on the account thereof. For we have evinced, that by death and condemnation, in this disputation of the apostle, the whole punishment due unto sin is intended. This, therefore, is plain and evident on that hand.
In answer hereunto, the dikai>wma of one, as to the causality of justification, is opposed unto the para>ptwma of the other, as unto its causality unto or of condemnation: Di j eJnov< dikaiwm> atov, -- "By the righteousness of one:" that is, the righteousness that is pleadable eivj dikai>wsin, unto justification; for that is dikaiw> ma, a righteousness pleaded for justification. By this, say our translators, "the free gift came upon all," repeating ca>risma from the foregoing verse, as they had done krim~ a before on the other hand. The Syrian translation renders the words without the aid of any supplement: "Therefore, as by the sin of one, condemnation was unto all men, so by the righteousness of one, justification unto life shall be unto all men"; and the sense of the words is so made plain without the supply of any other word into the text. But
424
whereas in the original the words are not katak> rima eijv pan> tav ajnqrwp> ouv, but eivj pan> tav anj qrw>pouv eivj kata>krima, and so in the latter clause, somewhat from his own foregoing words, is to be supplied to answer the intention of the apostle. And this is ca>risma, "gratiosa donatio," "the free grant" of righteousness; or dw>rhma, "the free gift" of righteousness unto justification. The righteousness of one, Christ Jesus, is freely granted unto all believers, to the justification of life; for the "all men" here mentioned are described by, and limited unto, them that "receive the abundance of grace, and the gift of righteousness by Christ," verse 17.
Some vainly pretend from hence a general grant of righteousness and life unto all men, whereof the greatest part are never made partakers; than which nothing can be more opposite nor contradictory unto the apostle's design. Men are not made guilty of condemnation from the sin of Adam, by such a divine constitution, as that they may, or on some conditions may not, be obnoxious thereunto. Every one, so soon as he actually exists, and by virtue thereof is a descendant from the first Adam, is actually in his own person liable thereunto, and the wrath of God abides on him. And no more are intended on the other side, but those only who, by their relation through faith unto the Lord Christ, the second Adam, are actually interested in the justification of life. Neither is the controversy about the universality of redemption by the death of Christ herein concerned. For those by whom it is asserted do not affirm that it is thence necessary that the free gift unto the justification of life should come on all; for that they know it does not do. And of a provision of righteousness and life for men in case they do believe, although it be true, yet nothing is spoken in this place. Only the certain justification of them that believe, and the way of it, are declared. Nor will the analogy of the comparison here insisted on admit of any such interpretation; for the "all", on the one hand, are all and only those who derive their being from Adam by natural propagation. If any man might be supposed not to do so, he would not be concerned in his sin or fall. And so really it was with the man Christ Jesus. And those on the other hand, are only those who derive a spiritual life from Christ. Suppose a man not to do so, and he is no way interested in the righteousness of the "one" unto the justification of life. Our argument from the words is this: -- As the sin of one that came on all unto condemnation, was the sin of
425
the first Adam imputed unto them; so the righteousness of the one unto the justification of life that comes on all believers, is the righteousness of Christ imputed unto them. And what can be more clearly affirmed or more evidently confirmed than this is by the apostle, I know not.
Yet is it more plainly expressed, verse 19: "For as by one man's disobedience many were made sinners, so by the obedience of one shall many be made righteous."
This is well explained by Cyrillus Alexandrinus in Joan. lib. 11 cap. 25:
"Quemadmodum praevaricatione primi hominis ut in primitiis generis nostri, morti addicti fuimus; eodem modo per obedientiamet justitiam Christi, in quantum seipsum legi subjecit, quamvis legis author esset, benedictio et vivificatio quae per Spiritum est, ad totam nostram penetravit naturam". And by Leo, Epist. 12 ad Juvenalem: "Ut autem reparet omnium vitam, recepit omnium causam; at sicut per unius reatum omnes facti fuerunt peccatores, its per unius innocentiam omnes fierent innocentes; inde in homines manaret justitia, ubi est humana suscepta natura."
That which he before called para>ptwma and dikaiw> ma he now expresses by parakoh> and uJpakoh,> -- "disobedience" and "obedience." The parakoh> of Adam, or his disobedience, was his actual transgression of the law of God. Hereby, says the apostle, "many were made sinners," sinners in such a sense as to be obnoxious unto death and condemnation; for liable unto death they could not be made, unless they were first made sinners or guilty. And this they could not be, but that they are esteemed to have sinned in him, whereon the guilt of his sin was imputed unto them. This, therefore, he affirms, -- namely, that the actual sin of Adam was so the sin of all men, as that they were made sinners thereby, obnoxious unto death and condemnation.
That which he opposes hereunto is hJ uJpakoh,> -- "the obedience of one;" that is, of Jesus Christ. And this was the actual obedience that he yielded unto the whole law of God. For as the disobedience of Adam was his actual transgression of the whole law, so the obedience of Christ was his actual accomplishment or fulfilling of the whole law. This the antithesis does require.
426
Hereby many are made righteous. How? By the imputation of that obedience unto them. For so, and no otherwise, are men made sinners by the imputation of the disobedience of Adam. And this is that which gives us a right and title unto eternal life, as the apostle declares, verse 21, "That as sin reigned unto death, even so might grace reign through righteousness unto eternal life." This righteousness is no other but the "obedience of one", -- that is, of Christ, -- as it is called, verse 10. And it is said to "come" upon us, -- that is, to be imputed unto us; for "Blessed is the man unto whom God imputeth righteousness." And hereby we have not only deliverance from that death and condemnation whereunto we were liable by the sin of Adam, but the pardon of many offenses, -- that is, of all our personal sins, -- and a right unto life eternal through the grace of God; for we are "justified freely by his grace, through the redemption that is in Christ Jesus."
And these things are thus plainly and fully delivered by the apostle; unto whose sense and expressions also (so far as may be) it is our duty to accommodate ours. What is offered in opposition hereunto is so made up of exceptions, evasions, and perplexed disputes, and leads us so far off from the plain words of the Scripture, that the conscience of a convinced sinner knows not what to fix upon to give it rest and satisfaction, nor what it is that is to be believed unto justification.
Piscatory, in his scholia on this chapter and elsewhere, insists much on a specious argument against the imputation of the obedience of Christ unto our justification; but it proceeds evidently on an open mistake and false supposition, as well as it is contradictory unto the plain words of the text. It is true, which he observes and proves, that our redemption, reconciliation, pardon of sin, and justification, are often ascribed unto the death and blood of Christ in a signal manner. The reasons of it have partly been intimated before; and a farther account of them shall be given immediately. But it does not thence follow that the obedience of his life, wherein he fulfilled the whole law, being made under it for us, is excluded from any causality therein, or is not imputed unto us. But in opposition hereunto he thus argues: --
"Si obedientia vitae Christi nobis ad justitiam imputaretur, non fuit opus Christum pro nobis mori; mori enim necesse fuit pro nobis
427
injustus", 1<600318> Peter 3:18. "Quod si ergo justi effecti sumus per vitam illius, causa nulla relicta fuit cur pro nobis moreretur; quia justitia Dei non patitur ut puniat justos. At punivit nos in Christo, seu quod idem valet punivit Christum pro nobis, et loco nostri, posteaquam ille sancte vixisset, ut certum est e Scriptura. Ergo non sumus justi effecti per sanctam vitam Christi..Item, Christus mortuus est ut justitiam illam Dei nobis acquireret", 2<470521> Corinthians 5:21. "Non igitur illam acquisiverat ante mortem".
But this whole argument, I say, proceeds upon an evident mistake; for it supposes such an order of things as that the obedience of Christ, or his righteousness in fulfilling the law, is first imputed unto us, and then the righteousness of his death is afterwards to take place, or to be imputed unto us; which, on that supposition, he says, would be of no use. But no such order or divine constitution is pleaded or pretended in our justification. It is true, the life of Christ and his obedience unto the law did precede his sufferings, and undergoing the curse thereof, -- neither could it otherwise be, for this order of these things between themselves was made necessary from the law of nature, -- but it does not thence follow that it must be observed in the imputation or application of them unto us. For this is an effect of sovereign wisdom and grace, not respecting the natural order of Christ's obedience and suffering, but the moral order of the things whereunto they are appointed. And although we need not assert, nor do I so do, different acts of the imputation of the obedience of Christ unto the justification of life, or a right and title unto life eternal, and of the suffering of Christ unto the pardon of our sins and freedom from condemnation, -- but by both we have both, according unto the ordinance of God, that Christ may be all in all, -- yet as unto the effects themselves, in the method of God's bringing sinners unto the justification of life, the application of the death of Christ unto them, unto the pardon of sin and freedom from condemnation, is, in order of nature, and in the exercise of faith, antecedent unto the application of his obedience unto us for a right and title unto life eternal.
The state of the person to be justified is a state of sin and wrath, wherein he is liable unto death and condemnation. This is that which a convinced sinner is sensible of, and which alone, in the first place, he seeks for deliverance from: "What shall we do to be saved?" This, in the first place,
428
is represented unto him in the doctrine and promise of the gospel; which is the rule and instrument of its application. And this is (by) the death of Christ. Without this no actual righteousness imputed unto him, not the obedience of Christ himself, will give him relief; for he is sensible that he has sinned, and thereby come short of the glory of God, and under the sentence condemnatory of the law. Until he receives a deliverance from hence, it is to no purpose to propose that unto him which should give him right unto life eternal. But upon a supposition hereof, he is no less concerned in what shall yet farther give him title whereunto, that he may reign in life through righteousness. Herein, I say, in its order, conscience is no less concerned than in deliverance from condemnation. And this order is expressed in the declaration of the fruit and effects of the mediation of Christ, <270924>Daniel 9:24, "To make reconciliation for iniquity, and to bring in everlasting righteousness." Neither is there any force in the objection against it, that actually the obedience of Christ did precede his suffering: for the method of their application is not prescribed thereby; and the state of sinners to be justified, with the nature of their justification, requires it should be otherwise, as God also has ordained. But because the obedience and sufferings of Christ were concomitant from first to last, both equally belonging unto his state of exinanition, and cannot in any act or instance be separated, but only in notion or imagination, seeing he suffered in all his obedience and obeyed in all his sufferings, <580508>Hebrews 5:8; and neither part of our justification, in freedom from condemnation and right unto life eternal, can be supposed to be or exist without the other, according unto the ordinance and constitution of God; the whole effect is jointly to be ascribed unto the whole mediation of Christ, so far as he acted towards God in our behalf, wherein he fulfilled the whole law, both as to the penalty exacted of sinners and the righteousness it requires unto life as an eternal reward. And there are many reasons why our justification is, in the Scripture, by way of eminency, ascribed unto the death and blood-shedding of Christ.
For, --
1. The grace and love of God, the principal, efficient cause of our justification, are therein made most eminent and conspicuous; for this is most frequently in the Scripture proposed unto us as the highest instance and undeniable demonstration of divine love and grace. And this is that
429
which principally we are to consider in our justification, the glory of them being the end of God therein. He "made us accepted in the Beloved, to the praise of the glory of his grace," <490106>Ephesians 1:6. Wherefore, this being the fountain, spring, and sole cause, both of the obedience of Christ and of the imputation thereof unto us, with the pardon of sin and righteousness thereby, it is everywhere in the Scripture proposed as the prime object of our faith in our justification, and opposed directly unto all our own works whatever. The whole of God's design herein is, that "grace may reign through righteousness unto eternal life." Whereas, therefore, this is made most evident and conspicuous in the death of Christ, our justification is in a peculiar manner assigned thereunto.
2. The love of Christ himself and his grace are peculiarly exalted in our justification: "That all men may honor the Son even as they honor the Father." Frequently are they expressed unto this purpose, 2<470809> Corinthians 8:9; <480220>Galatians 2:20; <501706>Philippians 2:6,7; <660105>Revelation 1:5,6. And those also are most eminently exalted in his death, so as that all the effects and fruits of them are ascribed thereunto in a peculiar manner; as nothing is more ordinary than, among many things that concur to the same effect, to ascribe it unto that which is most eminent among them, especially if it cannot be conceived as separated from the rest.
3. This is the clearest testimony that what the Lord Christ did and suffered was for us, and not for himself; for without the consideration hereof, all the obedience which he yielded unto the law might be looked on as due only on his own account, and himself to have been such a Savior as the Socinians imagine, who should do all with us from God, and nothing with God for us. But the suffering of the curse of the law by him who was not only an innocent man, but also the Son of God, openly testifies that what he did and suffered was for us, and not for himself. It is no wonder, therefore, if our faith as unto justification be in the first place, and principally, directed unto his death and blood-shedding.
4. All the obedience of Christ had still respect unto the sacrifice of himself which was to ensue, wherein it received its accomplishment, and whereon its efficacy unto our justification did depend: for as no imputation of actual obedience would justify sinners from the condemnation that was passed on them for the sin of Adam; so, although the obedience of Christ
430
was not a mere preparation or qualification of his person for his suffering, yet its efficacy unto our justification did depend on his suffering that was to ensue, when his soul was made an offering for sin.
5. As was before observed, reconciliation and the pardon of sin through the blood of Christ do directly, in the first place, respect our relief from the state and condition whereinto we were cast by the sin of Adam, -- in the loss of the favor of God, and liableness unto death. This, therefore, is that which principally, and in the first place, a lost convinced sinner, such as Christ calls unto himself, does look after. And therefore justification is eminently and frequently proposed as the effect of the blood-shedding and death of Christ, which are the direct cause of our reconciliation and pardon of sin. But yet from none of these considerations does it follow that the obedience of the one man, Christ Jesus, is not imputed unto us, whereby grace might reign through righteousness unto eternal life.
The same truth is fully asserted and confirmed, <450801>Romans 8:1-4. But this place has been of late so explained and so vindicated by another, in his learned and judicious exposition of it (namely, Dr. Jacomb), as that nothing remains of weight to be added unto what has been pleaded and argued by him, part 1 verse 4, p. 587, and onwards. And indeed the answers which he subjoins (to the arguments whereby he confirms the truth) to the most usual and important objections against the imputation of the righteousness of Christ, are sufficient to give just satisfaction unto the minds of unprejudiced, unengaged persons. I shall therefore pass over this testimony, as that which has been so lately pleaded and vindicated, and not press the same things, it may be (as is not unusual) unto their disadvantage.
<451003>Romans 10:3,4. "For they" (the Jews, who had a zeal for God, but not according to knowledge), "being ignorant of God's righteousness, and going about to establish their own righteousness, have not submitted themselves unto the righteousness of God. For Christ is the end of the law for righteousness unto every one that believeth."
What is here determined, the apostle enters upon the proposition and declaration of, chap. <450930>9:30. And because what he had to propose was somewhat strange, and unsuited unto the common apprehensions of men, he introduces it with that prefatory interrogation, Ti> ou+n ejrou~men;
431
(which he uses on the like occasions, chap. <450305>3:5; <450601>6:1; <450707>7:7; <450914>9:14) -- "What shall we say then?" that is, "Is there in this matter `unrighteousness with God?'" as verse 14; or, "What shall we say unto these things?" or, "This is that which is to be said herein." That which hereon he asserts is, "That the Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith; but Israel, which followed after the law of righteousness, has not attained to the law of righteousness;" that is, unto righteousness itself before God.
Nothing seems to be more contrary unto reason than what is here made manifest by the event. The Gentiles, who lived in sin and pleasures, not once endeavoring to attain unto any righteousness before God, yet attained unto it upon the preaching of the gospel. Israel, on the other hand, which followed after righteousness diligently in all the works of the law, and duties of obedience unto God thereby, came short of it, attained not unto it. All preparations, all dispositions, all merit, as unto righteousness and justification, are excluded from the Gentiles; for in all of them there is more or less a following after righteousness, which is denied of them all. Only by faith in him who justifieth the ungodly, they attain righteousness, or they attained the righteousness of faith. For to attain righteousness by faith, and to attain the righteousness which is of faith, are the same. Wherefore, all things that are comprised any way in following after righteousness, such as are all our duties and works, are excluded from any influence into our justification. And this is expressed to declare the sovereignty and freedom of the grace of God herein, -- name)y, that we are justified freely by his grace, -- and that on our part all boasting is excluded. Let men pretend what they will, and dispute. what they please, those who attain unto righteousness and justification before God, when they follow not after righteousness, they do it by the gratuitous imputation of the righteousness of another unto them.
It may be it will be said: "It is true in the time of their heathenism they did not at all follow after righteousness, but when the truth of the gospel was revealed unto them, then they followed after righteousness, and did attain it." But, --
432
1. This is directly to contradict the apostle, in that it says that they attained not righteousness but only as they followed after righteousness; whereas he affirms the direct contrary.
2. It takes away the distinction which he puts between them and Israel, -- namely, that the one followed after righteousness, and the other did not.
3. To follow after righteousness, in this place, is to follow after a righteousness of our own: "To establish their own righteousness," chap. 10:3. But this is so far from being a means of attaining righteousness, as that it is the most effectual obstruction thereof.
If, therefore, those who have no righteousness of their own, who are so far from it that they never endeavored to attain it, do yet by faith receive that righteousness wherewith they are justified before God, they do so by the imputation of the righteousness of Christ unto them; or let some other way be assigned.
In the other side of the instance, concerning Israel, some must hear, whether they will or not, that wherewith they are not pleased.
Three things are expressed of them: --
1. Their attempt.
2. Their success.
3. The reason of it.
1. Their attempt or endeavor was in this, that they "followed after the law of righteousness." Diwk> w, the word whereby their endeavor is expressed, signifies that which is earnest, diligent, and sincere. By it does the apostle declare what his (endeavor) was, and what ours ought to be, in the duties and exercise of gospel obedience, <500312>Philippians 3:12. They were not in diligent in this matter, but "instantly served God day and night." Nor were they hypocritical; for the apostle bears them record in this matter, that "they had a zeal of God," <451002>Romans 10:2. And that which they thus endeavored after was nom> ov dikaiosun> hv, -- "the law of righteousness," that law which prescribed a perfect personal righteousness before God; "the things which if a man do them, he shall live in them," chap. 10:5. Wherefore, the apostle has no other respect unto the ceremonial law in this
433
place but only as it was branched out from the moral law by the will of God, and as the obedience unto it belonged thereunto. When he speaks of it separately, he calls it "the law of commandments contained in ordinances;" but it is nowhere called "the law of righteousness," the law whose righteousness is fulfilled in us, chap. 8:9a. Wherefore, the following after this law of righteousness was their diligence in the performance of all duties of obedience, according unto the directions and precepts of the moral law.
2. The issue of this attempt is, that they "attained not unto the law of righteousness," eijv no>mon dikaiosun> hv oujk ef] qase, -- that is, they attained not unto a righteousness before God hereby. Though this was the end of the law, namely, a righteousness before God, wherein a man might live, yet could they never attain it.
3. An account is given of the reason of their failing in attaining that which they so earnestly endeavored after. And this was in a double mistake that they were under; -- first, In the means of attaining it; secondly, In the righteousness itself that was to be sought after. The first is declared, chap. <450932>9:32, "Because not by faith, but as it were by the works of the law." Faith and works are the two only ways whereby righteousness may be attained, and they are opposite and inconsistent; so that none does or can seek after righteousness by them both. They will not be mixed and made one entire means of attaining righteousness. They are opposed as grace and works; what is of the one is not of the other, chap. <451106>11:6. Every composition of them in this matter is, "Male sarta gratia nequicquam coit et rescinditur". And the reason is, because the righteousness which faith seeks after, or which is attainable by faith, is that which is given to us, imputed unto us, which faith does only receive. It receives "the abundance of grace, and the gift of righteousness." But that which is attainable by works is our own, inherent in us, wrought out by us, and not imputed unto us; for it is nothing but those works themselves, with respect unto the law of God.
And if righteousness before God be to be obtained alone by faith, and that in contradiction unto all works, -- which if a man do them, according unto the law, "he shall even live in them," then is it by faith alone that we are
434
justified before God, or, nothing else on our part is required thereunto. And of what nature this righteousness must be is evident.
Again: if faith and works are opposed as contrary and inconsistent, when considered as the means of attaining righteousness or justification before God, as plainly they are, then is it impossible we should be justified before God by them in the same sense, way, and manner. Wherefore, when the apostle James affirms that a man is justified by works, and not by faith only, he cannot intend our justification before God, where it is impossible they should both concur; for not only are they declared inconsistent by the apostle in this place, but it would introduce several sorts of righteousness into justification, that are inconsistent and destructive of each other. This was the first mistake of the Jews, whence this miscarriage ensued, -- they sought not after righteousness by faith, but as it were by the works of the law.
Their second mistake was as unto the righteousness itself whereon a man might be justified before God; for this they judged was to be their own righteousness, chap. 10:3. Their own personal righteousness, consisting in their own duties of obedience, they looked on as the only righteousness whereon they might be justified before God. This, therefore, they went about to establish, as the Pharisee did, <421811>Luke 18:11,12: and this mistake, with their design thereon, "to establish their own righteousness," was the principal cause that made them reject the righteousness of God; as it is with many at this day.
Whatever is done in us, or performed by us, as obedience unto God, is our own righteousness. Though it be done in faith, and by the aids of God's grace, yet is it subjectively ours, and, so far as it is a righteousness, it is our own. But all righteousness whatever, which is our own, is so far diverse from the righteousness by which we are to be justified before God, as that the most earnest endeavor to establish it, -- that is, to render it such as by which we may be justified, -- is an effectual means to cause us to refuse a submission unto, and an acceptance of, that whereby alone we may be so.
This ruined the Jews, and will be the ruin of all that shall follow their example in seeking after justification; yet is it not easy for men to take any other way, or to be taken off from this. So the apostle intimates in that
435
expression, "They submitted not themselves unto the righteousness of God." This righteousness of God is of that nature that the proud mind of man is altogether unwilling to bow and submit itself unto; yet can it no otherwise be attained, but by such a submission or subjection of mind as contains in it a total renunciation of any righteousness of our own. And those who reproach others for affirming that men endeavoring after morality, or moral righteousness, and resting therein, are in no good way for the participation of the grace of God by Jesus Christ, do expressly deride the doctrine of the apostle; that is, of the Holy Ghost himself
Wherefore, the plain design of the apostle is, to declare that not only faith and the righteousness of it, and a righteousness of our own by works, are inconsistent, that is, as unto our justification before God; but also, that the intermixture of our own works, in seeking after righteousness, as the means thereof, does wholly divert us from the acceptance of or submission unto the righteousness of God. For the righteousness which is of faith is not our own; it is the righteousness of God, -- that which he imputes unto us. But the righteousness of works is our own, -- that which is wrought in us and by us. And as works have no aptitude nor meekness in themselves to attain or receive a righteousness which, because it is not our own, is imputed unto us, but are repugnant unto it, as that which will cast them down from their legal dignity of being our righteousness; so faith has no aptitude nor meekness in itself to be an inherent righteousness, or so to be esteemed, or as such to be imputed unto us, seeing its principal faculty and efficacy consist in fixing all the trust, confidence, and expectation of the soul, for righteousness and acceptation with God, upon another.
Here was the ruin of those Jews: they judged it a better, a more probable, yea, a more righteous and holy way for them, constantly to endeavor after a righteousness of their own, by duties of obedience unto the law of God, than to imagine that they could come to acceptance with God by faith in another. For tell them, and such as they, what you please, if they have not a righteousness of their own, that they can set upon its legs, and make to stand before God, the law will not have its accomplishment, and so will condemn them.
To demolish this last sort of unbelief, the apostle grants that the law must have its end, and he completely fulfilled, or there is no appearing for us as
436
righteous before God; and withal shows them how this is done, and where alone it is to be sought after: for "Christ," says he, "is the end of the law for righteousness to every one that believeth," <451004>Romans 10:4. We need not trouble ourselves to inquire in what various senses Christ may be said to be tel> ov nom> ou, -- "the end," the complement, the perfection, "of the law." The apostle sufficiently determines his intention, in affirming not absolutely that he is the end of the law, but he is so eivj dikaiosu>nhn, "for righteousness," unto every one that believes. The matter in question is a righteousness unto justification before God. And this is acknowledged to be the righteousness which the law requires. God looks for no righteousness from us but what is prescribed in the law. The law is nothing but the rule of righteousness, -- God's prescription of a righteousness, and all the duties of it, unto us. That we should be righteous herewith before God was the first, original end of the law. Its other ends at present, of the conviction of sin, and judging or condemning for it, were accidental unto its primitive constitution. This righteousness which the law requires, which is all and only that righteousness which God requires of us, the accomplishment of this end of the law, the Jews sought after by their own personal performance of the works and duties of it. But hereby, in the utmost of their endeavors, they could never Fulfill this righteousness, nor attain this end of the law; which yet if men do not they must perish for ever.
Wherefore, the apostle declares, that all this is done another way; that the righteousness of the law is fulfilled, and its end, as unto a righteousness before God, attained; and that is in and by Christ. For what the law required, that he accomplished; which is accounted unto every one that believes.
Herein the apostle issues the whole disquisition about a righteousness wherewith we may be justified before God, and, in particular, how satisfaction is given unto the demands of the law. That which we could not do, -- that which the law could not effect in us, in that it was weak through the flesh, -- that which we could not attain by the works and duties of it, -- that Christ has done for us; and so is "the end of the law for righteousness unto every one that believeth."
437
The law demands a righteousness of us; the accomplishment of this righteousness is the end which it aims at, and which is necessary unto our justification before God. This is not to be attained by any works of our own, by any righteousness of our own. But the Lord Christ is this for us, and unto us; which, how he is or can be but by the imputation of his obedience and righteousness in the accomplishment of the law, I cannot understand; I am sure the apostle does not declare.
The way whereby we attain unto this end of the law, which we cannot do by our utmost endeavors to establish our own righteousness, is by faith alone, for "Christ is the end of the law for righteousness unto every one that believeth." To mix any thing with faith herein, as it is repugnant unto the nature of faith and works, with respect unto their aptitude and meekness for the attaining of a righteousness, so it is as directly contradictory unto the express design and words of the apostle as any thing that can be invented.
Let men please themselves with their distinctions, which I understand not (and yet, perhaps, should be ashamed to say so, but that I am persuaded they understand them not themselves by whom they are used), or with cavils, objections, feigned consequences, which I value not; here I shall forever desire to fix my soul, and herein to acquiesce, -- namely, that "Christ is the end of the law for righteousness to every one that does believe." And I do suppose, that all they who understand aright what it is that the law of God does require of them, how needful it is that it be complied withal, and that the end of it be accomplished, with the utter insufficiency of their own endeavors unto those ends, will, at least when the time of disputing is over, retake themselves unto the same refuge and rest.
The next place I shall consider in the epistles of this apostle is, --
1<460130> Corinthians 1:30. "But of him are ye in Christ Jesus, who of God is made unto us wisdom, and righteousness, and sanctification, and redemption."
The design of the apostle in these words is to manifest, that whatever is wanting unto us on any account that we may please God, live unto him, and come to the enjoyment of him, that we have in and, by Jesus Christ;
438
and this on the part of God from mere free and sovereign grace, as verses 26-29 do declare. And we have all these things by virtue of our insition or implantation in him: ejx autj ou~, -- "from," "of," or "by him." He by his grace is the principal, efficient cause hereof. And the effect is, that we are "in Christ Jesus," that is, ingrafted in him, or united unto him, as members of his mystical body; which is the constant sense of that expression in the Scripture. And the benefits which we receive hereby are enumerated in the following words. But, first, the way whereby we are made partakers of them, or they are communicated unto us, is declared: "Who of God is made unto us." It is so ordained of God, that he himself shall be made or become all this unto us: O[ v ejgenhq> h hJmi~n apj o< Qeou,~ where ajpo> denotes the efficient cause, as "ex" did before. But how is Christ thus made unto us of God, or what act of God is it that is intended thereby? Socinus says it is "a general act of the providence of God, whence it is come to pass, or is so fallen out, that one way or other the Lord Christ should be said to be all this unto us." But it is an especial ordinance and institution of God's sovereign grace and wisdom, designing Christ to be all this unto us and for us, with actual imputation thereon, and nothing else, that is intended. Whatever interest, therefore, we have in Christ, and whatever benefit we have by him, it all depends on the sovereign grace and constitution of God, and not on any thing in ourselves. Whereas, then, we have no righteousness of our own, he is appointed of God to be our "righteousness," and is made so unto us: which can be no otherwise, but that his righteousness is made ours; for he is made it unto us (as he is likewise the other things mentioned) so as that all boasting, that is in ourselves, should be utterly excluded, and that "he that glorieth should glory in the Lord," verses 29-31. Now, there is such a righteousness, or such a way of being righteous, whereon we may have somewhat to glory, <450402>Romans 4:2, and which does not exclude boasting, chap. <450327>3:27. And this cannot possibly be but when our righteousness is inherent in us; for that, however it may be procured, or purchased, or wrought in us, is yet our own, so far as any thing can be our own whilst we are creatures. This kind of righteousness, therefore, is here excluded. And the Lord Christ being so made righteousness unto us of God as that all boasting and glorying on our part, or in ourselves, may be excluded, -- yea, being made so for this very end, that so it should be, -- it can be no otherwise but by the imputation of his righteousness unto us; for thereby is the grace of
439
God, the honor of his person and mediation exalted, and all occasion of glorying in ourselves utterly prescinded. We desire no more from this testimony, but that whereas we are in ourselves destitute of all righteousness in the sight of God, Christ is, by a gracious act of divine imputation, made of God righteousness unto us, in such a way as that all our glorying ought to be in the grace of God, and the righteousness of Christ himself. Bellarmine attempts three answers unto this testimony, the two first whereof are coincident; and, in the third, being on the rack of light and truth, he confesses, and grants all that we plead for.
1. He says, "That Christ is said to be our righteousness, because he is the efficient cause of it, as God is said to be our strength; and so there is in the words a metonymy of the effect for the cause." And I say it is true, that the Lord Christ by his Spirit is the efficient cause of our personal, inherent righteousness. By his grace it is effected and wrought in us; he renews our natures into the image of God, and without him we can do nothing: so that our habitual and actual righteousness is from him. But this personal righteousness is our sanctification, and nothing else. And although the same internal habit of inherent grace, with operations suitable thereunto, be sometimes called our sanctification, and sometimes our righteousness, with respect unto those operations, yet is it never distinguished into our sanctification and our righteousness. But his being made righteousness unto us in this place is absolutely distinct from his being made sanctification unto us; which is that inherent righteousness which is wrought in us by the Spirit and grace of Christ. And his working personal righteousness in us, which is our sanctification, and the imputation of his righteousness unto us, whereby we are made righteous before God, are not only consistent, but the one of them cannot be without the other.
2. He pleads, "That Christ is said to be made righteousness unto us, as he is made redemption. Now, he is our redemption, because he has redeemed us. So is he said to be made righteousness unto us, because by him we become righteous;" or, as another speaks, "because by him alone we are justified." This is the same plea with the former, -- namely, that there is a metonymy of the effect for the cause in all these expressions; yet what cause they intend it to be who expound the words, "By him alone we are justified," I do not understand. But Bellarmine is approaching yet nearer the truth: for as Christ is said to be made of God redemption unto us,
440
because by his blood we are redeemed, or freed from sin, death, and hell, by the ransom he paid for us, or have redemption through his blood, even the forgiveness of sins; so he is said to be made righteousness unto us, because through his righteousness granted unto us of God (as God's making him to be righteousness unto us, and our becoming the righteousness of God in him, and the imputation of his righteousness unto us, that we may be righteous before God, are the same), we are justified.
His third answer, as was before observed, grants the whole of what we plead; for it is the same which he gives unto <242306>Jeremiah 23:6: which place he conjoins with this, as of the same sense and importance, giving up his whole cause in satisfaction unto them, in the words before described, lib. 2 cap. 10.
Socinus prefaces his answer unto this testimony with an admiration that any should make use of it, or plead it in this cause, it is so impertinent unto the purpose. And, indeed, a pretended contempt of the arguments of his adversaries is the principal artifice he makes use of in all his replies and evasions; wherein I am sorry to see that he is followed by most of them who, together with him, do oppose the imputation of the righteousness of Christ. And so of late the use of this testimony, which reduced Bellarmine to so great a strait, is admired at on the only ground and reason wherewith it is opposed by Socinus. Yet are his exceptions unto it such as that I cannot also but a little, on the other hand, wonder that any learned man should be troubled with them, or seduced by them; for he only pleads, "That if Christ be said to be made righteousness unto us because his righteousness is imputed unto us, then is he said to be made wisdom unto us because his wisdom is so imputed, and so of his sanctification; which none will allow: yea, he must be redeemed for us, and his redemption be imputed unto us." But there is nothing of force nor truth in this pretense: for it is built only on this supposition, that Christ must be made unto us of God all these things in the same way and manner; whereas they are of such different natures that it is utterly impossible he should so be. For instance, he is made sanctification unto us, in that by his Spirit and grace we are freely sanctified; but he cannot be said to be made redemption unto us, in that by his Spirit and grace we are freely redeemed. And if he is said to be made righteousness unto us, because by his Spirit and grace he works inherent righteousness in us, then is it plainly the same with his being
441
made sanctification unto us. Neither does he himself believe that Christ is made all these things unto us in the same way and manner; and therefore does he not assign any special way whereby he is so made them all, but clouds it in an ambiguous expression, that he becomes all these things unto us in the providence of God. But ask him in particular, how Christ is made sanctification unto us, and he will tell you that it was by his doctrine and example alone, with some such general assistance of the Spirit of God as he will allow. But now, this is no way at all whereby Christ was made redemption unto us; which being a thing external, and not wrought in us, Christ can be no otherwise made redemption unto us than by the imputation unto us of what he did that we might be redeemed, or reckoning it on our account; -- not that he was redeemed for us, as he childishly cavils, but that he did that whereby we are redeemed. Wherefore, Christ is made of God righteousness unto us in such a way and manner as the nature of the thing does require. Say some, "It is because by him we are justified." Howbeit the text says not that by him we are justified, but that he is of God made righteousness unto us; which is not our justification, but the ground, cause, and reason whereon we are justified. Righteousness is one thing, and justification is another. Wherefore we must inquire how we come to have that righteousness whereby we are justified; and this the same apostle tells us plainly is by imputation: "Blessed is the man unto whom the Lord imputeth righteousness," <450406>Romans 4:6. It follows, then, that Christ being made unto us of God righteousness, can have no other sense but that his righteousness is imputed unto us, which is what this text does undeniably confirm.
2<470521> Corinthians 5:21. The truth pleaded for is yet more emphatically expressed: "For he has made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him." The paraphrase of Austin on these words gives the sense of them: "Ipse peccatum ut nos justitia, non nostra sed Dei, non in nobis sed in ipso; sicut ipse peccatum non suum sed nostrum, non in se, sed in nobis constitutum", Enchirid. ad Laurent., cap. 4. And the words of Chrysostom upon this p)ace, unto the same purpose, have been cited before at large.
To set out the greatness of the grace of God in our reconciliation by Christ, he describes him by that paraphrases, ton< mh< gnon> ta amJ artia> n,
442
-- "who knew no sin," or "who knew not sin." He knew sin in the notion or understanding of its nature, and he knew it experimentally in the effects which he underwent and suffered; but he knew it not, -- that is, was most remote from it, -- as to its commission or guilt. So that "he knew no sin," is absolutely no more but "he did no sin, neither was guile found in his mouth," as it is expressed, 1<600222> Peter 2:22; or that he was "holy, harmless, undefiled, separate from sinners," <580726>Hebrews 7:26. Howbeit, there is an emphasis in the expression, which is not to be neglected: for as it is observed by Chrysostom, as containing an auxesis (oujci to onta mon> on leg> ei alj la< ton< mhd> e gnon> ta amJ artia> n), and by sundry learned persons after him; so those who desire to learn the excellency of the grace of God herein, will have an impression of a sense of it on their minds from this emphatical expression, which the Holy Ghost chose to make use of unto that end; and the observation of it is not to be despised.
"He has made him to be sin;" "That is," say many expositors, "a sacrifice for sin." "Quemadmodum oblatus est pro peccatis, non immerito peccatum factus dicitur, quia et bestia in lege quae pro peccatis offerabatur, peccatum nuncupatur", Ambrose. in locum. So the sin and trespass-offering are often expressed by taFj; æ and µv;a;, -- "the sin" and "trespass," or "guilt." And I shall not contend about this exposition, because that signified in it is according unto the truth. But there is another more proper signification of the word: aJmartia> being put for amJ artwlo>v, -- "sin," for a "sinner," (that is, passively, not actively; not by inhesion, but imputation); for this the phrase of speech and force of the antithesis seem to require. Speaking of another sense, Estius himself on the place adds, as that which he approves:
"Hic intellectus explicandus est per commentarium Graecorum Chrysostomi et caeterorum; quia peccatum emphaticw~v interpretantur magnum peccatorem; ac si dicat apostolus, nostri causa tractavit eum tanquam ipsum peccatum, ipsum scelus, id est, tanquam hominem insigniter sceleratum, ut in quo posuerit iniquitates omnium nostrum".
And if this be the interpretation of the Greek scholiasts, as indeed it is, Luther was not the first who affirmed that Christ was made the greatest
443
sinner, -- namely, by imputation. But we shall allow the former exposition, provided that the true notion of a sin-offering, or expiatory sacrifice, be admitted: for although this neither was nor could consist in the transfusion of the inherent sin of the person into the sacrifice, yet did it so in the translation of the guilt of the sinner unto it; as is fully declared, <031620>Leviticus 16:20,21. Only I must say, that I grant this signification of the word to avoid contention; for whereas some say that aJmartia> signifies sin, and a sacrifice for sin, it cannot be allowed. afj; ;, in Kal, signifies "to err, to sin, to transgress the law of God." In Piel it has a contrary signification, -- namely, "to cleanse from sin," or "to make expiation of sin." Hence taFj; æ is most frequently used with respect unto its derivation from the first conjugation, and signifies "sin," "transgression," and "guilt;" but sometimes with respect unto the second, and then it signifies "a sacrifice for sin, to make expiation of it." And so it is rendered by the LXX, sometimes by iJlasmo>v, <264427>Ezekiel 44:27, sometimes ejxilasmov> , <023010>Exodus 30:10, <264322>Ezekiel 43:22, a "propitiation," a "propitiatory sacrifice;" sometimes by ag[ nisma, <041919>Numbers 19:19, and aJgnismov> , "purification," or "cleansing." But aJmartia> , absolutely, does nowhere, in any good author, nor in the Scripture, signify a sacrifice for sin, unless it may be allowed to do so in this one place alone. For whereas the LXX do render taFj; æ constantly by amJ arti v, an elliptical expression, which they invented for that which they knew amJ artia> of itself neither did nor could signify, <030403>Leviticus 4:3,14,32,35; 5:6-11; <030630>6:30; 8:2. And they never omit the preposition unless they name the sacrifice; as mo>scov thv~ aJmartia> v. This is observed also by the apostle in the New Testament; for twice, expressing the sin-offering by this word, he uses that phrase peri< aJmarti>av, <450803>Romans 8:3, <581006>Hebrews 10:6; but nowhere uses amJ arti>a to that purpose. If it be, therefore, of that signification in this place, it is so here alone. And whereas some think that it answers "piaculum" in the Latin, it is also a mistake; for the first signification of amJ artia> is confessed to be sin, and they would have it supposed that thence it is abused to signify a sacrifice for sin. But "piaculum" is properly a sacrifice, or any thing whereby sin is expiated, or satisfaction is made for it. And
444
very rarely it is abused to denote such a sin or crime as deserves pubic expiation, and is not otherwise to be pardoned; so Virgil, --
"Distulit in seram commissa piacula mortem". -- AEn.6, 569.
But we shall not contend about words, whilst we can agree about what is intended.
The only inquiry is, how God did make him to be sin? "He has made him to be sin;" so that an act of God is intended. And this is elsewhere expressed by his "laying all our iniquities upon him," or causing them to meet on him, <235306>Isaiah 53:6. And this was by the imputation of our sins unto him, as the sins of the people were put on the head of the goat, that they should be no more theirs, but his, so as that he was to carry them away from them. Take sin in either sense before mentioned, either of a sacrifice for sin, or a sinner, and the imputation of the guilt of sin antecedently unto the punishment of it, and in order whereunto, must be understood. For in every sacrifice for sin there was an imposition of sin on the beast to be offered, antecedent unto the sacrificing of it, and therein its suffering by death. Therefore, in every offering for sin, he that brought it was to "put his hand on the head of it," <030104>Leviticus 1:4. And that the transferring of the guilt of sin unto the offering was thereby signified, is expressly declared, <031621>Leviticus 16:21. Wherefore, if God made the Lord Christ a sin-offering for us, it was by the imputation of the guilt of sin unto him antecedently unto his suffering. Nor could any offering be made for sin, without a typical translation of the guilt of sin unto it. And, therefore, when an offering was made for the expiation of the guilt of an uncertain murder, those who were to make it by the law, namely, the elders of the city that was next unto the place where the man was slain, -- were not to offer a sacrifice, because there was none to confess guilt over it, or to lay guilt upon it; but whereas the neck of a heifer was to be stricken off, to declare the punishment due unto blood, they were to wash their hands over it to testify their own innocence, <052101>Deuteronomy 21:1-8. But a sacrifice for sin without the imputation of guilt there could not be. And if the word be taken in the second sense, -- namely, for a sinner, that is, by imputation, and in God's esteem, -- it must be by the imputation of guilt; for none can, in any sense, be denominated a sinner from mere suffering. None, indeed, do say that Christ was made sin by the
445
imputation of punishment unto him, which has no proper sense; but they say sin was imputed unto him as unto punishment: which is indeed to say that the guilt of sin was imputed unto him; for the guilt of sin is its respect unto punishment, or the obligation unto punishment which attends it. And that any one should be punished for sin without the imputation of the guilt of it unto him, is impossible; and, were it possible, would be unjust: for it is not possible that any one should be punished for sin properly, and yet that sin be none of his. And if it be not his by inhesion, it can be his no other way but by imputation. One may suffer on the occasion of the sin of another that is no way made his, but he cannot be punished for it; for punishment is the recompense of sin on the account of its guilt. And were it possible, where is the righteousness of punishing any one for that which no way belongs unto him? Besides, imputation of sin, and punishing, are distinct acts, the one preceding the other; and therefore the former is only of the guilt of sin: wherefore, the Lord Christ was made sin for us, by the imputation of the guilt of our sins unto him.
But it is said, that if "the guilt of sin were imputed unto Christ, he is excluded from all possibility of merit, for he suffered but what was his due; and so the whole work of Christ's satisfaction is subverted. This must be so, if God in judgment did reckon him guilty and a sinner." But there is an ambiguity in these expressions. If it be meant that God in judgment did reckon him guilty and a sinner inherently in his own person, no such thing is intended. But God laid all our sins on him, and in judgment spared him not, as unto what was due unto them. And so he suffered not what was his due upon his own account, but what was due unto our sin: which it is impiety to deny; for if it were not so, he died in vain, and we are still in our sins. And as his satisfaction consists herein, nor could be without it, so does it not in the least derogate from his merit. For supposing the infinite dignity of his person, and his voluntary susception of our sin to answer for it, which altered not his state and condition, his obedience therein was highly meritorious.
In answer hereunto, and by virtue hereof, we are made "the righteousness of God in him." This was the end of his being made sin for us. And by whom are we so made? It is by God himself: for "it is God that justifieth," <450833>Romans 8:33; it is God who "imputeth righteousness," chap. <450406>4:6. Wherefore it is the act of God in our justification that is intended; and to
446
be made the righteousness of God is to be made righteous before God, though emphatically expressed by the abstract for the concrete, to answer what was said before of Christ being made sin for us. To be made the righteousness of God is to be justified; and to be made so in him, as he was made sin for us, is to be justified by the imputation of his righteousness unto us, as our sin was imputed unto him.
No man can assign any other way whereby he was made sin, especially his being made so by God, but by God's laying all our iniquities upon him, -- that is, imputing our sin unto him. How, then, are we made the righteousness of God in him? "By the infusion of a habit of grace," say the Papists generally. Then, by the rule of antithesis, he must be made sin for us by the infusion of a habit of sin; which would be a blasphemous imagination. "By his meriting, procuring, and purchasing righteousness for us," say others. So, possibly, we might be made righteous by him; but so we cannot be made righteous in him. This can only be by his righteousness as we are in him, or united unto him. To be righteous in him is to be righteous with his righteousness, as we are one mystical person with him. Wherefore, --
To be made the righteousness of God in Christ, as he was made sin for us, and because he was so, can be no other but to be made righteous by the imputation of his righteousness unto us, as we are in him or united unto him. All other expositions of these words are both jejune and forced, leading the mind from the first, plain, obvious sense of them.
Bellarmine excepts unto this interpretation, and it is his first argument against the imputation of the righteousness of Christ, lib. 2 cap. 7, De Justificatione,
"Quinto refellitur quoniam si vere nobis imputetur justitia Christi ut per eam justi habeamur ac censeremur, ac si proprie nostra esset intrinseca formalisque justitia, profecto non minus justi haberi et censeri deberemus quam ipse Christus: proinde deberemus dici atque haberi redemptores, et salvatores mundi, quod est absurdissimum".
So full an answer has been returned hereunto, and that so frequently, by Protestant divines, as that I would not have mentioned it, but that divers
447
among ourselves are pleased to borrow it from him and make use of it. "For," say they, "if the righteousness of Christ be imputed unto us so as thereby to be made ours, then are we as righteous as Christ himself, because we are righteous with his righteousness."
Ans. 1. These things are plainly affirmed in the Scripture, that, as unto ourselves and in ourselves,
"we are all as an unclean thing, and all our righteousnesses are as filthy rags," <236406>Isaiah 64:6,
on the one hand; and that
"in the LORD we have righteousness and strength; in the LORD we are justified and do glory," <234524>Isaiah 45:24,25,
on the other; -- that "if we say we have no sin, we deceive ourselves:" and yet we are "the righteousness of God in Christ." Wherefore these things are consistent, whatever cavils the wit of men can raise against them; and so they must be esteemed, unless we will comply with Socinus's rule of interpretation, -- namely, that where any thing seems repugnant unto our reason, though it be never so expressly affirmed in the Scripture, we are not to admit of it, but find out some interpretation, though never so forced, to bring the sense of the words unto our reason. Wherefore, --
2. Notwithstanding the imputation of the righteousness of Christ unto us, and our being made righteous therewith, we are sinners in ourselves (the Lord knows greatly so, the best of us); and so cannot be said to be as righteous as Christ, but only to be made righteous in him who are sinners in ourselves.
3. To say that we are as righteous as Christ, is to make a comparison between the personal righteousness of Christ and our personal righteousness, -- if the comparison be of things of the same kind. But this is foolish and impious: for, notwithstanding all our personal righteousness, we are sinful; he knew no sin. And if the comparison be between Christ's personal, inherent righteousness, and righteousness imputed unto us, inhesion and imputation being things of diverse kinds, it is fond and of no consequence. Christ was actively righteous; we are passively so. When our sin was imputed unto him, he did not thereby become a sinner as we are,
448
actively and inherently a sinner; but passively only, and in God's estimation. As he was made sin, yet knew no sin; so we are made righteous, yet are sinful in ourselves.
4. The righteousness of Christ, as it was his personally, was the righteousness of the Son of God, in which respect it had in itself an infinite perfection and value; but it is imputed unto us only with respect unto our personal want, -- not as it was satisfactory for all, but as our souls stand in need of it, and are made partakers of it. There is, therefore, no ground for any such comparison.
5. As unto what is added by Bellarmine, that we may hereon be said to be redeemers and saviors of the world, the absurdity of the assertion falls upon himself; we are not concerned in it.
For he affirms directly, lib. 1, De Purgator., cap. 14, that "a man may be rightly called his own redeemer and savior;" which he endeavors to prove from Daniel 4. And some of his church affirm that the saints may be called the redeemers of others, though improperly. But we are not concerned in these things; seeing from the imputation of the righteousness of Christ, it follows only that those unto whom it is imputed are redeemed and saved, not at all that they are redeemers and saviors. It belongs also unto the vindication of this testimony to show the vanity of his seventh argument in the same case, because that also is made use of by some among ourselves; and it is this: "If by the righteousness of Christ imputed unto us, we may be truly said to be righteous, and the sons of God; then may Christ, by the imputation of our unrighteousness, be said to be a sinner, and a child of the devil."
Ans. 1. That which the Scripture affirms concerning the imputation of our sins unto Christ is, that "he was made sin for us." This the Greek expositors, Chrysostom, Theophylact, and Oecumenius, with many others, take for "a sinner." But all affirm that denomination to be taken from imputation only: he had sin imputed unto him, and underwent the punishment due unto it; as we have righteousness imputed unto us, and enjoy the benefit of it.
2. The imputation of sin unto Christ did not carry along with it any thing of the pollution or filth of sin, to be communicated unto him by
449
transfusion, -- a thing impossible; so that no denomination can thence arise which should include in it any respect unto them. A thought hereof is impious, and dishonorable unto the Son of God. But his being made sin through the imputation of the guilt of sin, is his honor and glory.
3. The imputation of the sin of fornicators, idolaters, adulterers, etc., such as the Corinthians were before their conversion unto Christ, does not on any ground bring him under a denomination from those sins. For they were so in themselves actively, inherently, subjectively; and thence were so called. But that he who knew no sin, voluntarily taking on him to answer for the guilt of those sins, -- which in him was an act of righteousness, and the highest obedience unto God, -- should be said to be an idolater, etc., is a fond imagination. The denomination of a sinner from sin inherent, actually committed, defiling the soul, is a reproach, and significative of the utmost unworthiness; but even the denomination of a sinner by the imputation of sin, without the least personal guilt or defilement being undergone by him unto whom it is imputed, in an act of the highest obedience, and tending unto the greatest glory of God, is highly honorable and glorious But, --
4. The imputation of sin unto Christ was antecedent unto any real union between him and sinners, whereon he took their sin on him as he would, and for what ends he would; but the imputation of his righteousness unto believers is consequential in order of nature unto their union with him, whereby it becomes theirs in a peculiar manner: so as that there is not a parity of reason that he should be esteemed a sinner, as that they should be accounted righteous. And, --
5. We acquiesce in this, that on the imputation of sin unto Christ, it is said that "God made him to be sin for us," which he could not be, but thereby, -- and he was so by an act transient in its effects, for a time only, that time wherein he underwent the punishment due unto it; but on the imputation of his righteousness unto us, we are "made the righteousness of God," with an everlasting righteousness, that abides ours always.
6. To be a child of the devil by sin, is to do the works of the devil, <430844>John 8:44; but the Lord Christ, in taking our sins upon him, when imputed unto him, did the work of God in the highest act of holy obedience, evidencing himself to be the God of God thereby, and destroying the work of the
450
devil. So foolish and impious is it to conceive that any absolute change of state or relation in him did ensue thereon.
That by "the righteousness of God," in this place, our own faith and obedience according to the gospel, as some would have it, are intended, is so alien from the scope of the place and sense of the words, as that I shall not particularly examine it. The righteousness of God is revealed to faith, and received by faith; and is not therefore faith itself. And the force of the antithesis is quite perverted by this conceit; for whose is it in this, -- that he was made sin by the imputation of our sin unto him, and we are made righteousness by the imputation of our own faith and obedience unto ourselves? But as Christ had no concern in sin but as God made him sin, -- it was never in him inherently; so have we no interest in this righteousness, -- it is not in us inherently, but only is imputed unto us. Besides, the act of God in making us righteous is his justifying of us. But this is not by the infusion of the habit of faith and obedience, as we have proved. And what act of God is intended by them who affirm that the righteousness of God which we are made is our own righteousness, I know not. The constitution of the gospel law it cannot be; for that makes no man righteous. And the persons of believers are the object of this act of God, and that as they are considered in Christ.
<480216>Galatians 2:16. The epistle of the same apostle unto the Galatians is wholly designed unto the vindication of the doctrine of justification by Christ, without the works of the law, with the use and means of its improvement. The sum of his whole design is laid down in the repetition of his words unto the apostle Peter, on the occasion of his failure, there related, chap. 2:16,
"Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christy even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law; for by the works of the law shall no flesh be justified."
That which he does here assert, was such a known, such a fundamental principle of truth among all believers, that their conviction and knowledge of it was the ground and occasion of their transition and passing over from Judaism unto the gospel, and faith in Jesus Christ thereby.
451
And in the words, the apostle determines that great inquiry, how or by what means a man is or may be justified before God? The subject spoken of is expressed indefinitely: "A man," that is, any man, a Jew, or a Gentile; a believer, or an unbeliever; the apostle that spoke, and they to whom he spoke, -- the Galatians to whom he wrote, who also for some time had believed and made profession of the gospel.
The answer given unto the question is both negative and positive, both asserted with the highest assurance, and as the common faith of all Christians, but only those who had been carried aside from it by seducers. He asserts that this is not, this cannot be, "by the works of the law." What is intended by "the law," in these disputations of the apostle, has been before declared and evinced. The law of Moses is sometimes signally intended, -- not absolutely, but as it was the present instance of men's cleaving unto the law of righteousness, and not submitting themselves thereon unto the righteousness of God. But that the consideration of the moral law, and the duties of it, is in this argument anywhere excepted by him, is a weak imagination, yea, it would except the ceremonial law itself; for the observation of it, whilst it was in force, was a duty of the moral law.
And the works of the law are the works and duties of obedience which this law of God requires, performed in the manner that it prescribes, -- namely, in faith, and out of love unto God above all; as has been proved. To say that the apostle excludeth only works absolutely perfect, which none ever did or could perform since the entrance of sin, is to suppose him to dispute, with great earnestness and many arguments, against that which no man asserted, and which he does not once mention in all his discourse. Nor can he be said to exclude only works that are looked on as meritorious, seeing he excludes all works, that there may be no place for merit in our justification; as has also been proved. Nor did these Galatians, whom he writes unto, and convinces them of their error, look for justification from any works but such as they performed then, when they were believers. So that all sorts of works are excluded from any interest in our justification. And so much weight does the apostle lay on this exclusion of works from our justification, as that he affirms that the admittance of it overthrows the whole gospel, verse 21: "For," says he, "if
452
righteousness be by the law, then Christ is dead in vain;" and it is dangerous venturing on so sharp a fence.
Not this or that sort of works; not this or that manner of the performance of them; not this or that kind of interest in our justification; but all works, of what sort soever, and however performed, are excluded from any kind of consideration in our justification, as our works or duties of obedience. For these Galatians, whom the apostle reproves, desired no more but that, in the justification of a believer, works of the law, or duties of obedience, might be admitted into a conjunction or copartnership with faith in Christ Jesus; for that they would exclude faith in him, and assign justification unto works without it, nothing is intimated, and it is a foolish imagination. In opposition hereunto he positively ascribes our justification unto faith in Christ alone. "Not by works, but by faith," is by faith alone. That the particles ejan< mh> are not exceptive but adversative, has not only been undeniably proved by Protestant divines, but is acknowledged by those of the Roman church who pretend unto any modesty in this controversy. The words of Estius on this place deserve to be transcribed: "Nisi per fidem Jesu Christi; sententiam reddit obscuram particula nisi" (so the Vulgar Latin renders ejan< mh,> instead of "sed" or "sed tantum")
"quae si proprie ut Latinis auribus sonat accipiatur, exceptionem facit ab eo quod praecedit, ut sensus sit hominem non justificari ex operibus Legis nisi fidees in Christum ad ea opera accedat, quae si accesserit justificari eum per legis opera. Sed cum hic sensus justificationem dividat, partim eam tribuens operibus legis, partim fidei Christi, quod est contra definitam et absolutam apostoli sententiam, manifestum est, inter pretationem illam tanquam apostolico sensui et scopo contrariam omnino repudiandam esse. Verum constat voculam `nisi' frequenter in Scripturis adversative sumi, utidem valeat quod `sed tantum'".
So he according to his usual candor and ingenuity.
It is not probable that we shall have an end of contending in this world, when men will not acquiesce in such plain determinations of controversies given by the Holy Ghost himself.
453
The interpretation of this place, given as the meaning of the apostle, that men cannot be justified by those works which they cannot perform, that is, works absolutely perfect; but may be so, and are so, by those which they can and do perform, if not in their own strength, yet by the aid of grace; and that faith in Christ Jesus, which the apostle opposes absolutely unto all works whatever, does include in it all those works which he excludes, and that with respect unto that end or effect with respect whereunto they are excluded; cannot well be supposed to be suitable unto the mind of the Holy Ghost.
<490208>Ephesians 2:8-10.
"For by grace are ye saved through faith; and that not of yourselves; it is the gift of God: not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God has before ordained that we should walk in them."
Unless it had seemed good unto the Holy Ghost to have expressed beforehand all the evasions and subterfuges which the wit of man in after ages could invent, to pervert the doctrine of our justification before God, and to have rejected them, it is impossible they could have been more plainly prevented than they are in this context. If we may take a little unprejudiced consideration of it, I suppose what is affirmed will be evident.
It cannot be denied but that the design of the apostle, from the beginning of this chapter unto the end of verse 11, is to declare the way whereby lost and condemned sinners come to be delivered, and translated out of that condition into an estate of acceptance with God, and eternal salvation thereon. And therefore, in the first place, he fully describes their natural state, with their being obnoxious unto the wrath of God thereby; for such was the method of this apostle, -- unto the declaration of the grace of God in any kind, he did usually, yea, constantly, premise the consideration of our sin, misery, and ruin. Others, now, like not this method so well. Howbeit this hinders not but that it was his. Unto this purpose he declares unto the Ephesians that they "were dead in trespasses and sins," expressing the power that sin had on their souls as unto spiritual life, and all the actions of it; but withal, that they lived and walked in sin, and on all
454
accounts were the "children of wrath," or subject and liable unto eternal condemnation, verses 1-3. What such persons can do towards their own deliverance, there are many terms found out to express, all passing my understanding, seeing the entire design of the apostle is to prove that they can do nothing at all. But another cause, or other causes of it, he finds out, and that in direct, express opposition unto any thing that may be done by ourselves unto that end: JO de< Qeosiov w[n ejn ejle>ei, verse 4. It is not a work for us to undertake; it is not what we can contribute any thing unto: "But God, who is rich in mercy." The adversative includes an opposition unto every thing on our part, and encloses the whole work to God. Would men have rested on this divine revelation, the church of God had been free from many of those perverse opinions and wrangling disputes which it has been pestered withal. But they will not so easily part with thoughts of some kind of interest in being the authors of their own happiness. Wherefore, two things we may observe in the apostle's assignation of the causes of our deliverance from a state of sin, and (of our) acceptance with God: --
1. That he assigns the whole of this work absolutely unto grace, love, and mercy, and that with an exclusion of the consideration of any thing on our part; as we shall see immediately, verses 5, 8.
2. He magnifies this grace in a marvelous manner. For, -- First, He expresses it by all names and titles whereby it is signified; as e]leov, alj ap> h, car> iv, crhstot> hv, -- "mercy," "love," "grace," and "kindness:" for he would have us to look only unto grace herein. Secondly, He ascribes such adjuncts, and gives such epithets, unto that divine mercy and grace, which is the sole cause of our deliverance, in and by Jesus Christ, as rendered it singular, and herein solely to be adored: plou>siov ejn eJle>ei, dia< thn< pollhn< agj ap> thn? upJ erzal> lwn plout~ ov thv~ car> itov? -- "rich in mercy;" "great love wherewith he loved us;" "the exceeding riches of his grace in his kindness," verses 4-7. It cannot reasonably be denied but that the apostle does design deeply to affect the mind and heart of believers with a sense of the grace and love of God in Christ, as the only cause of their justification before God. I think no words can express those conceptions of the mind which this representation of grace does suggest. Whether they think it any part of their duty to be like minded, and comply with the apostle in this design, who scarce ever mention the grace
455
of God, unless it be in a way of diminution from its efficacy, and unto whom such ascriptions unto it as are here made by him are a matter of contempt, is not hard to judge.
But it will be said, "These are good words, indeed, but they are only general; there is nothing of argument in all this adoring of the grace of God in the work of our salvation." It may be so, it seems, to many; but yet, to speak plainly, there is to me more argument in this one consideration, -- namely, of the ascription made in this cause unto the grace of God in this place, -- than in a hundred sophisms, suited neither unto the expressions of the Scripture nor the experience of them that do believe. He that is possessed with a due apprehension of the grace of God, as here represented, and under a sense that it was therein the design of the Holy Ghost to render it glorious and alone to be trusted unto, will not easily be induced to concern himself in those additional supplies unto it from our own works and obedience which some would suggest unto him. But we may yet look farther into the words.
The case which the apostle states, the inquiry which he has in hand, whereon he determines as to the truth wherein he instructs the Ephesians, and in them the whole church of God, is, how a lost, condemned sinner may come to be accepted with God, and thereon saved? And this is the sole inquiry wherein we are, or intend in this controversy to be, concerned. Farther we will not proceed, either upon the invitation or provocation of any. Concerning this, his position and determination is, "That we are saved by grace."
This first he occasionally interposes in his enumeration of the benefits we receive by Christ, verse 5. But not content therewith, he again directly asserts it, verse 8, in the same words; for he seems to have considered how slow men would be in the admittance of this truth, which at once deprives them of all boastings in themselves.
What it is that he intends by our being saved must be inquired into. It would not be prejudicial unto, but rather advance the truth we plead for, if, by our being saved, eternal salvation were intended. But that cannot be the sense of it in this place, otherwise than as that salvation is included in the causes of it, which are effectual in this life. Nor do I think that in that expression, "By grace are ye saved," our justification only is intended,
456
although it be so principally. (conversion unto God and sanctification are also included therein, as is evident from verses 5,6; and they are no less of sovereign grace than is our justification itself. But the apostle speaks of what the Ephesians, being now believers, and by virtue of their being so, were made partakers of in this life. This is manifest in the whole context; for having, in the beginning of the chapter, described their condition, what it was, in common with all the posterity of Adam, by nature, verses 1-3, he moreover declares their condition in particular, in opposition to that of the Jews, as they were Gentiles, idolaters, atheists, verses 11,12. Their present delivery by Jesus Christ from this whole miserable state and condition, -- that which they were under in common with all mankind, and that which was a peculiar aggravation of its misery in themselves, -- is that which he intends by their being "saved." That which was principally designed in the description of this state is, that therein and thereby they were liable unto the wrath of God, guilty before him, and obnoxious unto his judgment. This he expresses in the declaration of it, verse 3, -- answerable unto that method and those grounds he everywhere proceeds on, in declaring the doctrine of justification. <450319>Romans 3:19-24; <560303>Titus 3:3-5. From this state they had deliverance by faith in Christ Jesus; for unto as many as receive him, power is given to be the sons of God, <430112>John 1:12. "He that believeth on him is not condemned;" that is, he is saved, in the sense of the apostle in this place, <430318>John 3:18. "He that believeth on the Son has everlasting life" (is saved); "and he that believeth not the Son, the wrath of God abideth on him," verse 36. And in this sense, "saved," and "salvation," are frequently used in the Scripture. Besides, he gives us so full a description of the salvation which he intends, from <490213>Ephesians 2:13 unto the end of the chapter, that there can be no doubt of it. It is our being "made nigh by the blood of Christ," verse 13; our "peace" with God by his death, verses 14,15; our "reconciliation" by the blood of the "cross," verse 16; our "access unto God;" and all spiritual privileges thereon depending, verses 18-20, etc.
Wherefore, the inquiry of the apostle, and his determination thereon, is concerning the causes of our justification before God. This he declares, and fixes both positively and negatively. Positively, --
457
1. In the supreme moving cause on the part of God; this is that free, sovereign grace and love of his, which he illustrates by its adjuncts and properties before mentioned.
2. In the meritorious procuring cause of it; which is Jesus Christ in the work of his mediation, as the ordinance of God for the rendering this grace effectual unto his glory, verses 7,13,16.
3. In the only means or instrumental cause on our part; which is faith: "By grace are ye saved through faith," verse 8. And lest he should seem to derogate any thing from the grace of God, in asserting the necessity and use of faith, he adds that epanorthosis," And that not of yourselves; it is the gift of God." The communication of this faith unto us is no less of grace than is the justification which we obtain thereby. So has he secured the whole work unto the grace of God through Christ; wherein we are interested by faith alone.
But not content herewith, he describes this work negatively, or adds an exclusion of what might be pretended to have a concernment therein. And therein three things are stated distinctly: --
1. What it is he so excludes.
2. The reason whereon he does so.
3. The confirmation of that reason, wherein he obviates an objection that might arise thereon: --
1. That which he excludes is works: "Not of works," verse 9. And what works he intends, at least principally, himself declares. "Works," say some, "of the law, the law of Moses." But what concernment had these Ephesians therein, that the apostle should inform them that they were not justified by those works? They were never under that law, never sought for righteousness by it, nor had any respect unto it, but only that they were delivered from it. But it may be he intends only works wrought in the strength of our own natural abilities, without the aids of grace, and before believing. But what were the works of these Ephesians antecedent unto believing, he before and afterwards declares. For, "being dead in trespasses and sins," they "walked according to the course of this world in the lusts of the flesh, fulfilling the desires of the flesh and of the mind,"
458
verses 1-3. It is certain enough that these works have no influence into our justification; and no less certain that the apostle had no reason to exclude them from it, as though any could pretend to be advantaged by them, in that which consists in a deliverance from them. Wherefore, the works here excluded by the apostle are those works which the Ephesians now performed, when they were believers, quickened with Christ; even the "works which God has before ordained that we should walk in them," as he expressly declared, verse 10. And these works he excludes, not only in opposition unto grace, but in opposition unto faith also: "Through faith; not of works." Wherefore he does not only reject their merit, as inconsistent with grace, but their co-interest on our part with, or subsequent interest unto faith, in the work of justification before God.
If we are saved by grace, through faith in Christ, exclusively unto all works of obedience whatever, then cannot such works be the whole or any part of our righteousness unto the justification of life: wherefore, another righteousness we must have, or perish for ever. Many things I know are here offered, and many distinctions coined, to retain some interest of works in our justification before God; but whether it be the safest way to trust unto them, or unto this plain, express, divine testimony, will not be hard for any to determine, when they make the case their own.
2. The apostle adds a reason of this exclusion of works: "Not of works, lest any man should boast." God has ordained the order and method of our justification by Christ in the way expressed, that no man might have ground, reason, or occasion to glory or boast in or of himself. So it is expressed, 1<460121> Corinthians 1:21,30,31; <450327>Romans 3:27. To exclude all glorying or boasting on our part is the design of God. And this consists in an ascription of something unto ourselves that is not in others, in order unto justification. And it is works alone that can administer any occasion of this boasting: "For if Abraham were justified by works, he has whereof to glory," chap. <450402>4:2. And it is excluded alone by the "law of faith," chap. 3:27; for the nature and use of faith is to find righteousness in another. And this boasting all works are apt to beget in the minds of men, if applied unto justification; and where there is any boasting of this nature, the design of God towards us in this work of his grace is frustrated what lies in us.
459
That which I principally insist on from hence is, that there are no boundaries fixed in Scripture unto the interest of works in justification, so as no boasting should be included in them. The Papists make them meritorious of it, -- at least of our second justification, as they call it. "This," say some, "ought not to be admitted, for it includes boasting. Merit and boasting are inseparable." Wherefore, say others, they are only "causa sine qua non," they are the condition of it; or they are our evangelical righteousness before God, whereon we are evangelically justified; or they are a subordinate righteousness whereon we obtain an interest in the righteousness of Christ; or are comprised in the condition of the new covenant whereby we are justified; or are included in faith, being the form of it, or of the essence of it, one way or other: for herein men express themselves in great variety. But so long as our works are hereby asserted in order unto our justification, how shall a man be certain that they do not include boasting, or that they do express the true sense of these words, "Not of works, lest any man should boast?" There is some kind of ascription unto ourselves in this matter; which is boasting. If any shall say that they know well enough what they do, and know that they do not boast in what they ascribe unto works, I must say that in general I cannot admit it; for the Papists affirm of themselves that they are most remote from boasting, yet I am very well satisfied that boasting and merit are inseparable. The question is, not what men think they do? but, what judgment the Scripture passes on what they do? And if it be said, that what is in us is also of the grace and gift of God, and is so acknowledged, which excludes all boasting in ourselves; I say it was so by the Pharisee, and yet was he a horrible boaster. Let them, therefore, be supposed to be wrought in us in what way men please, if they be also wrought by us, and so be the "works of righteousness which we have done," I fear their introduction into our justification does include boasting in it, because of this assertion of the apostle, "Not of works, lest any man should boast." Wherefore, because this is a dangerous point, unless men can give us the direct, plain, indisputable bounds of the introduction of our works into our justification, which cannot include boasting in it, it is the safest course utterly to exclude them, wherein I see no danger of any mistake in these words of the Holy Ghost, "Not of works, lest any man should boast;" for if we should be unadvisedly seduced into this boasting, we should lose all the benefits which we might otherwise expect by the grace of God.
460
3. The apostle gives another reason why it cannot be of works, and withal obviates an objection which might arise from what he had declared, <490210>Ephesians 2:10,
"For we are his workmanship, created in Christ Jesus unto good works, which God has before ordained that we should walk in them."
And the force of his reason, which the causal conjunction intimates the introduction of, consists in this: -- that all good works, -- those concerning which he treats, evangelical works, -- are the effects of the grace of God in them that are in Christ Jesus, and so are truly justified antecedently in order of nature unto them. But that which he principally designed in these words was that which he is still mindful of, wherever he treats of this doctrine, -- namely, to obviate an objection that he foresaw some would make against it; and that is this, "If good works be thus excluded from our justification before God, then of what use are they? We may live as we list, utterly neglect them, and yet be justified." And this very objection do some men continue to manage with great vehemency against the same doctrine. We meet with nothing in this cause more frequently, than that "if our justification before God be not of works, some way or other, if they be not antecedaneously required whereunto, if they are not a previous condition of it, then there is no need of them, -- men may safely live in an utter neglect of all obedience unto God." And on this theme men are very apt to enlarge themselves, who otherwise give no great evidences of their own evangelical obedience. To me it is marvelous that they heed not unto what party they make an accession in the management of this objection, -- namely, unto that of them who were the adversaries of the doctrine of grace taught by the apostle. It must be elsewhere considered. For the present, I shall say no more but that, if the answer here given by the apostle be not satisfactory unto them, -- if the grounds and reasons of the necessity and use of good works here declared be not judged by them sufficient to establish them in their proper place and order, -- I shall not esteem myself obliged to attempt their farther satisfaction.
<500308>Philippians 3:8,9.
461
"Yea, doubtless, and I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord: for whom I have suffered the loss of all things, and do count them but dung, that I may win Christ, and be found in him, not having mine own righteousness, which is of the law, but that which is through the faith of Christ, the righteousness which is of God by faith".
This is the last testimony which I shall insist upon, and although it be of great importance, I shall be the more brief in the consideration of it, because it has been lately pleaded and vindicated by another, whereunto I do not expect any tolerable reply. For what has since been attempted by one, it is of no weight; he is in this matter ou]te tri>tov ou]te tet> artov. And the things that I would observe from and concerning this testimony may be reduced into the ensuing heads: --
1. That which the apostle designs, from the beginning of this chapter, and in these verses, is, in an especial manner, to declare what it is on the account whereof we are accepted with God, and have thereon cause to rejoice. This he fixes in general in an interest in, and participation of, Christ by faith, in opposition unto all legal privileges and advantages, wherein the Jews, whom he reflected upon, did boast and rejoice: "Rejoice in Christ Jesus, and have no confidence in the flesh," verse 3.
2. He supposes that unto that acceptance before God wherein we are to rejoice, there is a righteousness necessary; and, whatever it be, (it) is the sole ground of that acceptance. And to give evidence hereunto, --
3. He declares that there is a twofold righteousness that may be pleaded and trusted unto to this purpose: --
(1.) "Our own righteousness, which is of the law."
(2.) "That which is through the faith of Christ, the righteousness which is of God by faith." These he asserts to be opposite and inconsistent, as unto the end of our justification and acceptance with God: "Not having mine own righteousness, but that which is," etc.
And an intermediate righteousness between these he acknowledges not.
4. Placing the instance in himself, he declares emphatically (so as there is scarce a greater paq> ov, or vehemency of speech, in all his writings) which
462
of these it was that he adhered unto, and placed his confidence in. And in the handling of this subject, there were some things which engaged his holy mind into an earnestness of expression in the exaltation of one of these, -- namely, of the righteousness which is of God by faith; and the depression of the other, or his own righteousness. As, --
(1.) This was the turning point whereon he and others had forsaken their Judaism, and betaken themselves unto the gospel. This, therefore, was to be secured as the main instance, wherein the greatest controversy that ever was in the world was debated. So he expresses it, <480215>Galatians 2:15,16, "We who are Jews by nature, and not sinners of the Gentiles, knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law."
(2.) Hereon there was great opposition made unto this doctrine by the Jews in all places, and in many of them the minds of multitudes were turned off from the truth which the most are generally prone unto in this case), and perverted from the simplicity of the gospel. This greatly affected his holy soul, and he takes notice of it in most of his epistles
(3.) The weight of the doctrine itself, with that unwillingness which is in the minds of men by nature to embrace it, as that which lays the axe to the root of all spiritual pride, elation of mind, and self-pleasing whatever, -- whence innumerable subterfuges have been, and are, sought out to avoid the efficacy of it, and to keep the souls of men from that universal resignation of themselves unto sovereign grace in Christ, which they have naturally such an aversation unto, -- did also affect him.
(4.) He had himself been a great sinner in the days of his ignorance, by a peculiar opposition unto Christ and the gospel. This he was deeply sensible of, and wherewithal of the excellency of the grace of God and the righteousness of Christ, whereby he was delivered. And men must have some experience of what he felt in himself as unto sin and grace, before they can well understand his expressions about them.
5. Hence it was that, in many other places of his writings, but in this especially, he treats of these things with a greater earnestness and vehemency of spirit than ordinary. Thus, --
463
(1.) On the part of Christ, whom he would exalt, he mentions not only the knowledge of him, but to< upJ ere>con thv~ gnw>sewv, -- "the excellency of the knowledge of Christ Jesus my Lord," with an emphasis in every word. And those other redoubled expressions, "all loss for him;" "that I may win him;" "that I may be found in him;" "that I may know him," -- all argue the working of his affections, under the conduct of faith and truth, unto an acquiescence in Christ alone, as all, and in all. Somewhat of this frame of mind is necessary unto them that would believe his doctrine. Those who are utter strangers unto the one will never receive the other.
(2.) In his expression of all other things that are our own, that are not Christ, whether privileges or duties, however good, useful, excellent they may be in themselves, yet, in comparison of Christ and his righteousness, and with respect unto the end of our standing before God, and acceptance with him, with the same vehemency of spirit he casts contempt upon (them), calling them skuz> ala, -- "dog's meat," to be left for them whom he calls "dogs;" that is, evil workers of the concision, or the wicked Jews who adhered pertinaciously unto the righteousness of the law, <500302>Philippians 3:2. This account of the earnestness of the apostle in this argument, and the warmth of his expressions, I thought meet to give, as that which gives light into the whole of his design.
6. The question being thus stated, the inquiry is, what any person, who desires acceptance with God, or a righteousness whereon he may be justified before him, ought to retake himself unto one of the ways proposed he must close withal. Either he must comply with the apostle in his resolution to reject all his own righteousness, and to retake himself unto the righteousness of God, which is by faith in Christ Jesus alone, or find out for himself, or get some to find out for him, some exceptions unto the apostle's conclusion, or some distinctions that may prepare a reserve for his own works, one way or other, in his justification before God. Here every one must choose for himself. In the meantime, we thus argue: -- If our own righteousness, and the righteousness which is of God by faith, or that which is through the faith of Christ Jesus (namely, the righteousness which God imputes unto us, <450406>Romans 4:6, or the abundance of grace and the gift of righteousness thereby which we receive, chap. <450517>5:17), are opposite and inconsistent in the work of justification before God, then are we justified by faith alone, through the imputation of the righteousness of
464
Christ unto us. The consequent is plain, from the removal of all other ways, causes, means, and conditions of it, as inconsistent with it. But the antecedent is expressly the apostle's: "Not my own, but that of God." Again, --
That whereby and wherewith we are "found in Christ" is that whereby alone we are justified before God; for to be found in Christ expresseth the state of the person that is to be justified before God; whereunto is opposed to be found in ourselves. And according unto these different states does the judgment of God pass concerning us. And as for those who are found in themselves, we know what will be their portion. But in Christ we are found by faith alone.
All manner of evasions are made use of by some to escape the force of this testimony. It is said, in general, that no sober-minded man can imagine the apostle did not desire to be found in gospel righteousness, or that by his own righteousness he meant that; for it is that alone can entitle us unto the benefits of Christ's righteousness. "Nollem dictum."
(1.) The censure is too severe to be cast on all Protestant writers, without exception, who have expounded this place of the apostle; and all others, except some few of late, influenced by the heat of the controversy wherein they are engaged.
(2.) If the gospel righteousness intended be his own personal righteousness and obedience, there is some want of consideration in affirming that he did desire to be found in it. That wherein we are found, thereon are we to be judged. To be found in our own evangelical righteousness before God, is to enter into judgment with God thereon; which those who understand any thing aright of God and themselves will not be free unto. And to make this to be the meaning of his words: "I desire not to be found in my own righteousness which is after the law, but I desire to be found in mine own righteousness which is according to the gospel," whereas, as they are his own inherent righteousness, they are both the same, -- doth not seem a proper interpretation of his words; and it shall be immediately disproved.
(3.) That our personal gospel righteousness does entitle us unto the benefits of Christ's righteousness, -- that is, as unto our justification before God, -- is "gratis dictum;" not one testimony of Scripture can be
465
produced that gives the least countenance unto such an assertion. That it is contrary unto many express testimonies, and inconsistent with the freedom of the grace of God in our justification, as proposed in the Scripture, has been proved before. Nor do any of the places which assert the necessity of obedience and good works in believers, -- that is, justified persons, -- unto salvation, any way belong unto the proof of this assertion, or in the least express or intimate any such thing; and, in particular, the assertion of it is expressly contradictory unto that of the apostle, <560304>Titus 3:4,5. But I forbear, and proceed to the consideration of the special answers that are given unto this testimony, especially those of Bellarmine, whereunto I have as yet seen nothing added with any pretense of reason in it: --
1. Some say that by his own righteousness, which the apostle rejects, he intends only his righteousness ejk nom> ou, or "by the works of the law." But this was only an outward, external righteousness, consisting in the observation of rites and ceremonies, without respect unto the inward frame or obedience of the heart. But this is an impious imagination. The righteousness which is by the law is the righteousness which the law requires, and those works of it which if a man do he shall live in them; for "the doers of the law shall be justified," <450213>Romans 2:13. Neither did God ever give any law of obedience unto man, but what obliged him to "love the LORD his God with all his heart, and all his soul." And it is so far from being true, that God by the law required an external righteousness only, that he frequently condemns it as an abomination to him, where it is alone.
2. Others say that it is the righteousness, whatever it be, which he had during his Pharisaism. And although he should be allowed, in that state, to have "lived in all good conscience, instantly to have served God day and night," and to have had respect as well unto the internal as the external works of the law; yet all these works, being before faith, before conversion to God, may be, and are to be, rejected as unto any concurrence unto our justification. But works wrought in faith, by the aid of grace, -- evangelical works, -- are of another consideration, and, together with faith, are the condition of justification.
466
Ans. 1. That, in the matter of our justification, the apostle opposes evangelical works, not only unto the grace of God, but also unto the faith of believers, was proved in the consideration of the foregoing testimony.
2. He makes no such distinction as that pretended, -- namely, that works are of two sorts, whereof one is to be excluded from any interest in our justification, but not the other; neither does he anywhere else, treating of the same subject, intimate any such distinction, but, on the contrary, declares that use of all works of obedience in them that believe which is exclusive of the supposition of any such distinction: but he directly expresses, in this rejection, his own righteousness, -- that is, his personal, inherent righteousness, -- whatever it be, and however it be wrought.
3. He makes a plain distinction of his own twofold estate, -- namely, that of his Judaism which he was in before his conversion, and that which he had by faith in Christ Jesus. In the first state, he considers the privileges of it, and declares what judgment he made concerning them upon the revelation of Jesus Christ unto him: hg[ hmai, says he, referring unto the time past, -- namely, at his first conversion "I considered them, with all the advantages, gain, and reputation which I had by them; but rejected them all for Christ: because the esteem of them and continuance in them as privileges, was inconsistent with faith in Christ Jesus." Secondly, he proceeds to give an account of himself and his thoughts, as unto his present condition. For it might be supposed that although he had parted with all his legal privileges for Christ, yet now, being united unto him by faith, he had something of his own wherein he might rejoice, and on the account whereof he might be accepted with God (the thing inquired after), or else he had parted with all for nothing. Wherefore, he, who had no design to make any reserves of what he might glory in, plainly declares what his judgment is concerning all his present righteousness, and the ways of obedience which he was now engaged in, with respect unto the ends inquired after, <500308>Philippians 3:8: jAlla< menou~nge kai< hJgoum~ ai. The bringing over of what was affirmed before concerning his Judaical privileges into this verse, is an effect of a very superficiary consideration of the context. For, --
(1.) There is a plain auc[ hsiv in these words, j jAlla< menoun~ ge kai<. He could not more plainly express the heightening of what he had affirmed by
467
a proceed unto other things, or the consideration of himself in another state: "But, moreover, beyond what I have already asserted."
(2.) The change of the time expressed by hg[ hmai, (which) respects what was past, into hJgou~mai, wherein he has respect only unto what was present, not what he had before rejected and forsaken, makes evident his progress unto the consideration of things of another nature. Wherefore, unto the rejection of all his former Judaical privileges, he adds his judgment concerning his own present personal righteousness. But whereas it might be objected, that, rejecting all both before and after conversion, he had nothing left to rejoice in, to glory in, to give him acceptance with God; he assures us of the contrary, -- namely, that he found all these things in Christ, and the righteousness of God which is by faith. He is therefore in these words, "Not having mine own righteousness, which is of the law," so far from intending only the righteousness which he had before his conversion, as that he intends it not at all.
The words of Davenant on this passage of the apostle, being in my judgment not only sober, but weighty also, I shall transcribe them:
"Hic docet apostolus quaenam illa justitia sit qua nitendum coram Deo, nimirum quae per fidem apprehenditur, at haec imputate est: Causam etiam ostendit curjure nostra fiat, nimirum quia nos Christi sumus et in Christo comperimur; quia igitur insiti sumus in corpus ejus et coalescimus cumillo in unam personam, ideo ejus justitia nostra reputtur", De Justif. Habit. cap. 38.
For whereas some begin to interpret our being "in Christ," and being "found in him," so as to intend no more but our profession of the faith of the gospel, the faith of the catholic church in all ages concerning the mystical union of Christ and believers, is not to be blown away with a few empty words and unproved assertions.
The answer, therefore, is full and clear unto the general exception, namely, that the apostle rejects our legal, but not our evangelical righteousness; for, --
(1.) The apostle rejects, disclaims, disowns, nothing at all, not the one nor the other absolutely, but in comparison of Christ, and with respect unto the especial end of justification before God, or a righteousness in his sight.
468
(2.) In that sense he rejects all our own righteousness; but our evangelical righteousness, in the sense pleaded for, is our own, inherent in us, performed by us.
(3.) Our legal righteousness, and our evangelical, so far as an inherent righteousness is intended, are the same; and the different ends and use of the same righteousness are alone intended in that distinction, so far as it has sense in it. That which in respect of motives unto it, the ends of it, with the especial causes of its acceptance with God, is evangelical; in respect of its original prescription, rule, and measure, is legal. When any can instance in any act or duty, in any habit or effect of it, which is not required by that law which enjoins us to love the Lord our God with all our heart, soul, and mind, and our neighbor as ourselves, they shall be attended unto.
(4.) The apostle in this case rejects all the "works of righteousness which we have done," <560305>Titus 3:5; but our evangelical righteousness consists in the works of righteousness which we do.
(5.) He disclaims all that is our own. And if the evangelical righteousness intended be our own, he sets up another in opposition unto it; and which, therefore, is not our own, but as it is imputed unto us.
And I shall yet add some other reasons which render this pretense useless, or show the falseness of it: --
(1.) Where the apostle does not distinguish or limit what he speaks of, what ground have we to distinguish or limit his assertions? "Not by works," says he sometimes, absolutely; sometimes "the works of righteousness which we have done." "That is, not by some sort of works," say those who plead the contrary. But by what warrant?
(2.) The works which they pretend to be excluded, as wherein our own righteousness that is rejected does consist, are works wrought without faith, without the aid of grace: but these are not good works, nor can any be denominated righteous from them, nor is it any righteousness that consists in them alone; for "without faith it is impossible to please God." And to what purpose should the apostle exclude evil works and hypocritical from our justification? Whoever imagined that any could be justified with respect unto them? There might have been some pretense for
469
this gloss, had the apostle said his own works; but whereas he rejects his own righteousness, to restrain it unto such works as are not righteous, as will denominate none righteous, as are no righteousness at all, is most absurd.
(3.) Works wrought in faith, if applied unto our justification, do give occasion unto, or include boasting, more than any others, as being better and more praiseworthy than they.
(4.) The apostle elsewhere excludes from justification the works that Abraham had done, when he had been a believer many years; and the works of David, when he described the blessedness of a man by the forgiveness of sins.
(5.) The state of the question which he handles in his Epistle unto the Galatians, was expressly about the works of them that did believe; for he does not dispute against the Jews, who would not be pressed in the least with his arguments, -- namely, that if the inheritance were by the law, then the promise was of none effect; and if righteousness were by the law, then did Christ die in vain; for these things they would readily grant. But he speaks unto them that were believers, with respect unto those works which they would have joined with Christ and the gospel, in order unto justification.
(6.) If this were the mind of the apostle, that he would exclude one sort of works, and assert the necessity of another unto the same end, why did he not once say so -- especially considering how necessary it was that so he should do, to answer those objections against his doctrine which he himself takes notice of and returns answer unto on other grounds, without the least intimation of any such distinction?
Bellarmine considers this testimony in three places, lib. 1 cap. 18, lib. 1 cap. 19, lib. 5 cap. 5, De Justificat. And he returns three answers unto it; which contain the substance of all that is pleaded by others unto the same purpose: He says, --
(1.) "That the righteousness which is by the law, and which is opposed unto the righteousness which is by faith, is not the righteousness written in the law, or which the law requires, but a righteousness wrought without the aid of grace, by the knowledge of the law alone."
470
(2.) "That the righteousness which is by the faith of Christ is `opera nostra justa facta ex fide', -- our own righteous works wrought in faith; which others call our evangelical works."
(3.) "That it is blasphemous to call the duties of inherent righteousness zhmia> n kai< skuz> ala, --'loss and dung.'" But he labors in the fire with all big sophistry.
For as to the first, --
(1.) That by the righteousness which is by the law, the righteousness which the law requires is not intended, is a bold assertion, and expressly contradictory unto the apostle, <450931>Romans 9:31; 10:5. In both places he declares the righteousness of the law to be the righteousness that the law requires.
(2.) The works which he excludes, he calls "the works of righteousness that we have done," <560305>Titus 3:5, which are the works that the law requires.
Unto the second, I say, --
(1.) That the substance of it is, that the apostle should profess, "I desire to be found in Christ, not having my own righteousness, but having my own righteousness;" for evangelical inherent righteousness was properly his own. And I am sorry that some should apprehend that the apostle, in these words, did desire to be found in his own righteousness in the presence of God, in order unto his justification; for nothing can be more contrary, not only unto the perpetual tenor and design of all his discourses on this subject, but also unto the testimony of all other holy men in the Scripture to the same purpose; as we have proved before. And I suppose there are very few true believers at present whom they will find to comply and join with them in this desire of being found in their own personal evangelical righteousness, or the works of righteousness which they have done, in their trial before God, as unto their justification. We should do well to read our own hearts, as well as the books of others, in this matter.
(2.) "The righteousness which is of God by faith," is not our own obedience or righteousness, but that which is opposed unto it; that which
471
God imputes unto us, <450406>Romans 4:6; that which we receive by way of gift, chap. <450517>5:17.
(3.) That by "the righteousness which is through the faith of Christ;" our own inherent righteousness is not intended, is evident from hence, that the apostle excludes all his own righteousness, as and when he was found in Christ; that is, whatever he had done as a believer. And if there be not an opposition in these words, between a righteousness that is our own and that which is not our own, I know not in what words it can be expressed.
Unto the third, I say, --
(1.) The apostle does not, nor do we say that he does, call our inherent righteousness "dung;" but only that he "counts" it so.
(2.) He does not account it so absolutely, which he is most remote from; but only in comparison with Christ.
(3.) He does not esteem it so in itself; but only as unto his trust in it with respect unto one especial end, -- namely, our justification before God.
(4.) The prophet Isaiah, in the same respect, terms all our righteousness "filthy rags," chap. <236406>64:6; and µyD[i i dn,b, is an expression of as much contempt as sku>zala.
3. Some say all works are excluded as meritorious of grace, life, and salvation, but not as the condition of our justification before God. But, --
(1.) Whatever the apostle excludes, he does it absolutely, and with all respects; because he sets up something else in opposition unto it.
(2.) There is no ground left for any such distinction in this place: for all that the apostle requires unto our justification is, --
[1.] That we be found in Christ, not in ourselves.
[2.] That we have the righteousness of God, not our own.
[3.] That we be made partakers of this righteousness by faith; which is the substance of what we plead for.
472
CHAPTER 19.
OBJECTIONS AGAINST THE DOCTRINE OF JUSTIFICATION BY THE IMPUTATION OF THE RIGHTEOUSNESS OF CHRIST
-- PERSONAL HOLINESS AND OBEDIENCE NOT OBSTRUCTED, BUT FURTHERED BY IT
That which remains to put an issue to this discourse is the consideration of some things that in general are laid in objection against the truth pleaded for. Many things of that nature we have occasionally met withal, and already removed; yea, the principal of those which at present are most insisted on. The testimonies of Scripture urged by those of the Roman church for justification by works, have all of them so fully and frequently been answered by Protestant divines, that it is altogether needless to insist again upon them, unless they had received some new enforcement; which of late they have not done. That which, for the most part, we have now to do withal are rather sophistical cavils, from supposed absurd consequences, than real theological arguments. And some of those who would walk with most wariness between the imputation of the righteousness of Christ and justification by our own works, either are in such a slippery place that they seem sometimes to be on the one side, sometimes on the other; or else to express themselves with so much caution, as it is very difficult to apprehend their minds. I shall not, therefore, for the future dare to say that this or that is any man's opinion, though it appear unto me so to be, as clear and evident as words can express it; but that this or that opinion, let it be maintained by whom it will, I approve or disapprove, this I shall dare to say. And I will say, also, that the declination that has been from the common doctrine of justification before God on the imputation of the righteousness of Christ, does daily proceed towards a direct assertion of justification by works; nor, indeed, has it where to rest until it comes unto that bottom. And this is more clearly seen in the objections which they make against the truth than in what they plead in defense of their own opinions: for herein they speak as yet warily, and with a pretense of accuracy in avoiding extremes; but in the other, or their objections, they make use of none but what are easily resolved into a supposition of justification by works in the grossest
473
sense of it. To insist on all particulars were endless; and, as was said, most of those of any importance have already occasionally been spoken unto. There are, therefore, only two things which are generally pleaded by all sorts of persons, Papists, Socinians, and others with whom here we have to do, that I shall take notice of the first and fountain of all others is, that the doctrine of justification by the imputation of the righteousness of Christ does render our personal righteousness needless, and overthrows all necessity of a holy life. The other is, that the apostle James, in his epistle, does plainly ascribe our justification unto works; and what he affirms there is inconsistent with that sense of those many other testimonies of Scripture which we plead for.
For the first of these, although those who oppose the truth we contend for do proceed on various different and contradictory principles among themselves, as to what they exalt in opposition unto it, yet do they all agree in a vehement urging of it. For those of the church of Rome who renewed this charge, invented of old by others, it must be acknowledged by all sober men, that, as managed by them, is an open calumny: for the wisest of them, and those whom it is hard to conceive but that they knew the contrary, as Bellarmine, Vasquez, Suarez, do openly aver that Protestant writers deny all inherent righteousness (Bellarmine excepts Buyer and Chemnitius); that they maintain that men may be saved, although they live in all manner of sin; that there is no more required of them but that they believe that their sins are forgiven; and that whilst they do so, at though they give themselves up unto the most sensual vices and abominations, they may be assured of their salvation.
"Tantum religio potuit suadere malorum!"
So will men, out of a perverse zeal to promote their own interest in the religion they profess, wilfully give up themselves unto the worst of evils, such as false accusation and open calumny; and of no other nature are these assertions, which none of the writings or preachings of those who are so charged did ever give the least countenance unto. Whether the forging and promulgation of such impudent falsehoods be an expedient to obtain justification by works in the sight of God, they who continue in them had best consider. For my part, I say again, as I suppose I have said already, that it is one to me what religion men are of who can justify
474
themselves in courses and proceedings. And for those among ourselves who are pleased to make use of this objection, they either know what the doctrine is which they would oppose, or they do not. If they do not, the wise man tells them that "he who answereth a matter before he hear it, it is folly and shame unto him." If they do understand it, it is evident that they use not sincerity but artifices and false pretenses, for advantage, in their handling of sacred things; which is scandalous to religion. Socinus fiercely manages this charge against the doctrine of the Reformed churches, De Servat. par. 4, cap. l; and he made it the foundation whereon, and the reason why, he opposed the doctrine of the imputation of the satisfaction of Christ, if any such satisfaction should be allowed; which yet he peremptorily denies. And he has written a treatise unto the same purpose, defended by Schlichtingius against Meisnerus. And he takes the same honest course herein that others did before him; for he charges it on the divines of the Protestant churches, that they taught that God justifies the ungodly, -- not only those that are so, and whilst they are so, but although they continue so; that they required no inherent righteousness or holiness in any, nor could do so on their principles, seeing the imputed righteousness of Christ is sufficient for them, although they live in sin, are not washed nor cleansed, nor do give up themselves unto the ways of duty and obedience unto God, whereby he may be pleased, and so bring in libertinism and antinomianism into the church. And he thinks it a sufficient confutation of this doctrine, to allege against it that "neither fornicators, nor idolaters, nor adulterers," etc., "shall inherit the kingdom of God." And these are some of those ways which have rendered the management of controversies in religion scandalous and abominable, such as no wise or good man will meddle withal, unless compelled for the necessary service of the church; for these things are openly false, and made use of with a shameful dishonesty, to promote a corrupt design and end. When I find men at this kind of work, I have very little concernment in what they say afterwards, be it true or false. Their rule and measure is what serves their own end, or what may promote the design and interest wherein they are engaged, be it right or wrong. And as for this man, there is not any article in religion (the principal whereof are rejected by him) on whose account he does with more confidence adjudge us unto eternal ruin, than he does on this of the satisfaction of Christ, and the imputation of it unto them that do believe. So much darkness is there remaining on the minds of the most
475
of men, -- so many inveterate prejudices on various occasions are they pestered withal, especially if not under the conduct of the same enlightening Spirit, -- that some will confidently condemn others unto eternal flames for those thing whereon they place, on infallible grounds, their hopes of eternal blessedness, and know that they love God and live unto him on their account. But this wretched advantage of condemning all them to hell who dissent from them is greedily laid hold of by all sorts of persons, for they thereby secretly secure their own whole party in the persuasion of eternal salvation, be they otherwise what they will; for if the want of that faith which they profess will certainly damn men whatever else they be, and how good soever their lives be, many will easily suffer themselves to be deceived with a foolish sophism, that then that faith which they profess will assuredly save them, be their lives what they please, considering how it falls in with their inclinations. And hereby they may happen also to frighten poor, simple people into a compliance with them, whilst they peremptorily denounce damnation against them unless they do so. And none, for the most part, are more fierce in the denunciation of the condemnatory sentence against others for not believing as they do, than those who so live as that, if there be any truth in the Scripture, it is not possible they should be saved themselves. For my part, I believe that, as to Christians in outward profession, all unregenerate unbelievers who obey not the gospel shall be damned, be they of what religion they will, and none else; for all that are born again, do truly believe and obey the gospel, shall be saved, be they of what religion they will as unto the differences that are at this day among Christians. That way wherein these things are most effectually promoted is, in the first place, to be embraced by every one that takes care of his own salvation. If they are in any way or church obstructed, that church or way is, so far as it does obstruct them, to be forsaken; and if there be any way of profession, or any visible church state, wherein any thing or things absolutely destructive of or inconsistent with these things are made necessary unto the professors of it, in that way, and by virtue of it, no salvation is to be obtained. In other things, every man is to walk according unto the light of his own mind; for whatever is not of faith is sin. But I return from this digression, occasioned by the fierceness of him with whom we have to do.
476
For the objection itself that has fallen under so perverse a management, so far as it has any pretense of sobriety in it, is this and no other: "If God justify the ungodly merely by his grace, through faith in Christ Jesus, so as that works of obedience are not antecedently necessary unto justification before God, nor are any part of that righteousness whereon any are so justified, then are they no way necessary, but men may be justified and saved without them." For it is said that there is no connection between faith unto justification, as by us asserted, and the necessity of holiness, righteousness, or obedience, but that we are by grace set at liberty to live as we list; yea, in all manner of sin, and yet be secured of salvation: for if we are made righteous with the righteousness of another, we have no need of any righteousness of our own. And it were well if many of those who make use of this plea would endeavor, by some other way, also to evidence their esteem of these things; for to dispute for the necessity of holiness, and live in the neglect of it, is uncomely.
I shall be brief in the answer that here shall be returned unto this objection; for, indeed, it is sufficiently answered or obviated in what has been before discoursed concerning the nature of that faith whereby we are justified, and the continuation of the moral law in its force, as a rule of obedience unto all believers. An unprejudiced consideration of what has been proposed on these heads will evidently manifest the iniquity of this charge, and how not the least countenance is given unto it by the doctrine pleaded for. Besides, I must acquaint the reader that, some while since, I have published an entire discourse concerning the nature and necessity of gospel holiness, with the grounds and reasons thereof, in compliance with the doctrine of justification that has now been declared. Nor do I see it necessary to add any thing thereunto, nor do I doubt but that the perusal of it will abundantly detect the vanity of this charge. Dispensation of the Holy Spirit, chap. 5. Some few things may be spoken on the present occasion: --
1. It is not pleaded that all who do profess, or have in former ages professed, this doctrine, have exemplified it in a holy and fruitful conversation. Many, it is to be feared, have been found amongst them who have lived and died in sin. Neither do I know but that some have abused this doctrine to countenance themselves in their sins and neglect of duty. The best of holy things or truths cannot be secured from abuse, so long as
477
the sophistry of the old serpent has an influence on the lusts and depraved minds of men. So was it with them of old who turned the grace of God into lasciviousness; or, from the doctrine of it, countenanced themselves in their ungodly deeds. Even from the beginning, the whole doctrine of the gospel, with the grace of God declared therein, was so abused. Neither were all that made profession of it immediately rendered holy and righteous thereby. Many from the first so walked as to make it evident that their belly was their God, and their end destruction. It is one thing to have only the conviction of truth in our minds; another to have the power of it in our hearts. The former will only produce an outward profession; the latter effect an inward renovation of our souls. However, I must add three things unto this concession: --
(1.) I am not satisfied that any of those who at present oppose this doctrine do, in holiness or righteousness, in the exercise of faith, love, zeal, self-denial, and all other Christian graces, surpass those who, in the last ages, both in this and other nations, firmly adhered unto it, and who constantly testified unto that effectual influence which it had into their walking before God. Nor do I know that any can be named amongst us, in the former ages, who were eminent in holiness (and many such there were), who did not cordially assent unto that imputation of the righteousness of Christ which we plead for. I doubt not in the least but that many who greatly differ from others in the explication of this doctrine, may be and are eminently holy, at least sincerely so; which is as much as the best can pretend unto. But it is not comely to find some others who give very little evidence of their "diligent following after that holiness without which no man shall see God," vehemently declaiming against that doctrine as destructive of holiness, which was so fruitful in it in former days.
(2.) It does not appear as yet, in general, that an attempt to introduce a doctrine contrary unto it has had any great success in the reformation of the lives of men. Nor has personal righteousness or holiness as yet much thrived under the conduct of it, as to what may be observed. It will be time enough to seek countenance unto it, by declaiming against that which has formerly had better effects, when it has a little more commended itself by its fruits.
478
(3.) It were not amiss if this part of the controversy might, amongst us all, be issued in the advice of the apostle James, chap. 2:18, "Show me thy faith without thy works, and I will show thee my faith by my works." Let us all labor that fruits may thus far determine of doctrines, as unto their use unto the interest of righteousness and holiness; for that faith which does not evidence itself by works, that has not this "endeixin", this index which James calls for, whereby it may be found out and examined, is of no use nor consideration herein.
2. The same objection was from the beginning laid against the doctrine of the apostle Paul, the same charge was managed against it; which sufficiently argues that it is the same doctrine which is now assaulted with it. This himself more than once takes notice of, <450331>Romans 3:31, "Do we make void the law through faith?" It is an objection that he anticipates against his doctrine of the free justification of sinners, through faith in the blood of Christ. And the substance of the charge included in these words is, that he destroyed the law, took off all obligation unto obedience, and brought in Antinomianism. So again, chap. <450601>6:1, "What shall we say then? Shall we continue in sin, that grace may abound?" Some thought this the natural and genuine consequence of what he had largely discoursed concerning justification, which he had now fully closed; and some think so still: "If what he taught concerning the grace of God in our justification be true, it will not only follow that there will be no need of any relinquishment of sin on our part, but also a continuance in it must needs tend unto the exaltation of that grace which he had so extolled." The same objection he repeats again, verse 15, "What then? Shall we sin, because we are not under the law, but under grace?" And in sundry other places does he obviate the same objection, where he does not absolutely suppose it, especially <490209>Ephesians 2:9,10. We have, therefore, no reason to be surprised with, nor much to be moved at, this objection and charge; for it is no other but what was insinuated or managed against the doctrine of the apostle himself, whatever enforcements are now given it by subtlety of arguing or rhetorical exaggerations. However, evident it is, that there are naturally in the minds of men efficacious prejudices against this part of the mystery of the gospel, which began betides to manifest themselves, and ceased not until they had corrupted the whole doctrine of the church
479
herein: and it were no hard matter to discover the principal of them, were that our present business; however, it has in part been done before.
3. It is granted that this doctrine, both singly by itself, or in conjunction with whatever else concerns the grace of God by Christ Jesus, is liable unto abuse by them in whom darkness and the love of sin are predominant; for hence, from the very beginning of our religion, some fancied unto themselves that a bare assent unto the gospel was that faith whereby they should be saved, and that they might be so however they continued to live in sin and a neglect of all duties of obedience. This is evident from the epistles of John, James, and Jude, in an especial manner. Against this pernicious evil we can give no relief, whilst men will love darkness more than light, because their deeds are evil. And it would be a fond imagination in any, to think that their modellings of this doctrine after this manner will prevent future abuse. If they will, it is by rendering it no part of the gospel; for that which is so was ever liable to be abused by such persons as we speak of.
These general observations being premised, which are sufficient of themselves to discard this objection from any place in the minds of sober men, I shall only add the consideration of what answers the apostle Paul returns unto it, with a brief application of them unto our purpose.
The objection made unto the apostle was, that he made void the law, that he rendered good works needless; and that, on the supposition of his doctrine, men might live in sin unto the advancement of grace. And as unto his sense hereof we may observe, --
1. That he never returns that answer unto it, no not once, which some think is the only answer whereby it may be satisfied and removed, -- namely, the necessity of our own personal righteousness and obedience or works, in order unto our justification before God. For that by "faith without works," he understands faith and works, is an unreasonable supposition. If any do yet pretend that he has given any such answer, let them produce it; as yet it has not been made to appear. And is it not strange, that if this indeed were his doctrine, and the contrary a mistake of it, -- namely, that our personal righteousness, holiness, and works, had an influence into our justification, and were in any sort our righteousness before God therein, -- that he who, in an eminent manner, everywhere
480
presses the necessity of them, shows their true nature and use, both in general and in particular duties of all sorts, above any of the writers of the New Testament, should not make use of this truth in answer unto an objection wherein he was charged to render them all needless and useless? His doctrine was urged with this objection, as himself acknowledged; and on the account of it rejected by many, <451003>Romans 10:3,4; <480218>Galatians 2:18. He did see and know that the corrupt lusts and depraved affections of the minds of many would supply them with subtle arguing against it; yea, he did foresee, by the Holy Spirit, as appears in many places of his writings, that it would be perverted and abused. And surely it was highly incumbent on him to obviate what in him lay these evils, and so state his doctrine upon this objection as that no countenance might ever be given unto it. And is it not strange that he should not on this occasion, once at least, somewhere or other, give an intimation that although he rejected the works of the law, yet he maintained the necessity of evangelical works, in order unto our justification before God, as the condition of it, or that whereby we are justified according unto the gospel? If this were indeed his doctrine, and that which would so easily solve this difficulty and answer this objection, as both of them are by some pretended, certainly neither his wisdom nor his care of the church under the conduct of the infallible Spirit, would have suffered him to omit this reply, were it consistent with the truth which he had delivered. But he is so far from any such plea, that when the most unavoidable occasion was administered unto it, he not only waives any mention of it, but in its stead affirms that which plainly evidences that he allowed not of it. See <490209>Ephesians 2:9,10. Having positively excluded works from our justification, -- "Not of works, lest any man should boast," -- it being natural thereon to inquire, "To what end do works serve? Or is there any necessity of them?" Instead of a distinction of works legal and evangelical in order unto our justification, he asserts the necessity of the latter on other grounds, reasons, and motives, manifesting that they were those in particular which he excluded; as we have seen in the consideration of the place. Wherefore, -- that we may not forsake his pattern and example in the same cause, seeing he was wiser and holier, knew more of the mind of God, and had more zeal for personal righteousness and holiness in the church, than we all, -- if we are pressed a thousand times with this objection, we shall never seek to deliver ourselves from it, by answering that we allow these things to be the
481
condition or causes of our justification, or the matter of our righteousness before God, seeing he would not so do.
2. We may observe, that in his answer unto this objection, whether expressly mentioned or tacitly obviated, he insists not anywhere upon the common principle of moral duties, but on those motives and reasons of holiness, obedience, good works alone, which are peculiar unto believers. For the question was not, whether all mankind were obliged unto obedience unto God, and the duties thereof, by the moral law? But, whether there were an obligation from the gospel upon believers unto righteousness, holiness, and good works, such as was suited to affect and constrain their minds unto them? Nor will we admit of any other state of the question but this only: whether, upon the supposition of our gratuitous justification through the imputation of the righteousness of Christ, there are in the gospel grounds, reasons, and motives, making necessary, and efficaciously influencing the minds of believers unto obedience and good works? For those who are not believers, we have nothing to do with them in this matter, nor do plead that evangelical grounds and motives are suited or effectual to work them unto obedience: yea, we know the contrary, and that they are apt both to despise them and abuse them. See 1<460123> Corinthians 1:23,24; 2<470404> Corinthians 4:4. Such persons are under the law, and there we leave them unto the authority of God in the moral law. But that the apostle does confine his inquiry unto believers, is evident in every place wherein he makes mention of it: <450602>Romans 6:2,3, "How shall we, that are dead unto sin, live any longer therein? Know ye not that so many of us as were baptized into Jesus Christ," etc.; <490210>Ephesians 2:10,
"For we are the workmanship of God, created in Christ Jesus unto good works."
Wherefore, we shall not at all contend what cogency unto duties of holiness there is in gospel motives and reasons unto the minds of unbelievers, whatever may be the truth in that case; but what is their power, force, and efficacy, towards them that truly believe.
3. The answers which the apostle returns positively unto this objection, wherein he declares the necessity, nature, ends, and use of evangelical righteousness and good works, are large and many, comprehensive of a
482
great part of the doctrine of the gospel. I shall only mention the heads of some of them, which are the same that we plead in the vindication of the same truth: --
(1.) He pleads the ordination of God: "God has before ordained that we should walk in them," <490210>Ephesians 2:10. God has designed, in the disposal of the order of the causes of salvation, that those who believe in Christ should live in, walk in, abound in good works, and all duties of obedience unto God. To this end are precepts, directions, motives, and encouragements, everywhere multiplied in the Scripture. Wherefore, we say that good works, -- and that as they include the gradual progressive renovation of our natures, our growith and increase in grace, with fruitfulness in our lives, -- are necessary from the ordination of God, from his will and command. And what need there any farther dispute about the necessity of good works among them that know what it is to believe, or what respect there is in the souls and consciences of believers unto the commands of God?
"But what force," say some, "is in this command or ordination of God, when notwithstanding it, and if we do not apply ourselves unto obedience, we shall be justified by the imputation of the righteousness of Christ, and so may be saved without them?" I say, -- First, as was before observed, That it is believers alone concerning whom this inquiry is made; and there is none of them but will judge this a most unreasonable and senseless objection, as that which arises from an utter ignorance of their state and relation unto God. To suppose that the minds of believers are not as much and as effectually influenced with the authority and commands of God unto duty and obedience, as if they were all given in order unto their justification, is to consider neither what faith is, nor what it is to be a believer, nor what is the relation that we stand in unto God by faith in Christ Jesus, nor what are the arguments or motives wherewith the minds of such persons are principally affected and constrained. This is the answer which the apostle gives at large unto this exception, <450602>Romans 6:2,3. Secondly, The whole fallacy of this exception is, -- First, In separating the things that God has made inseparable; these are, our justification and our sanctification. To suppose that the one of these may be without the other, is to overthrow the whole gospel. Secondly, In compounding those things that are distinct, -- namely, justification and
483
eternal actual salvation; the respect of works and obedience being not the same unto them both, as has been declared. Wherefore, this imagination, that the commands of God unto duty, however given, and unto what ends soever, are not equally obligatory unto the consciences of believers, as if they were all given in order unto their justification before God, is an absurd figment, and which all of them who are truly so defy. Yea, they have a greater power upon them than they could have if the duties required in them were in order to their justification, and so were antecedent thereunto; for thereby they must be supposed to have their efficacy upon them before they truly believe. For to say that a man may be a true believer, or truly believe, in answer unto the commands of the gospel, and not be thereon in the same instant of time absolutely justified, is not to dispute about any point of religion, but plainly to deny the whole truth of the gospel. But it is faith alone that gives power and efficacy unto gospel commands effectually to influence the soul unto obedience. Wherefore, this obligation is more powerfully constraining as they are given unto those that are justified, than if they were given them in order unto their justification.
(2.) The apostle answers, as we do also, "Do we then make void the law through faith? God forbid; yea, we establish the law." For though the law is principally established in and by the obedience and sufferings of Christ, <450803>Romans 8:3,4; 10:3,4, yet is it not, by the doctrine of faith and the imputation of the righteousness of Christ unto the justification of life, made void as unto believers. Neither of these does exempt them from that obligation unto universal obedience which is prescribed in the law. They are still obliged by virtue thereof to "love the LORD their God with all their hearts, and their neighbors as themselves". They are, indeed, freed from the law, and all its commands unto duty as it abides in its first considerations "Do this, and live"; the opposite whereunto is, "Cursed is every one that continueth not in all things written in the law to do them." For he that is under the obligation of the law, in order unto justification and life, falls inevitably under the curse of it upon the supposition of any one transgression. But we are made free to give obedience unto it on gospel motives, and for gospel ends; as the apostle declares at large, chap. 6. And the obligation of it is such unto all believers as that the least transgression of it has the nature of sin. But are they hereon bound over by the law unto
484
everlasting punishment? Or, as some phrase it, "will God damn them that transgress the law?" without which all this is nothing. I ask, again, what they think hereof; and upon a supposition that he will do so, what they farther think will become of themselves? For my part, I say, No; even as the apostle says, "There is no condemnation unto them that are in Christ Jesus." "Where, then," they will say, "is the necessity of obedience from the obligation of the law, if God will not damn them that transgress it?" And I say, It were well if some men did understand what they say in these things, or would learn, for a while at least, to hold their peace. The law equally requires obedience in all instances of duty, if it require any at all. As unto its obligatory power, it is capable neither of dispensation nor relaxation, so long as the essential differences of good and evil do remain. If, then, none can be obliged unto duty by virtue of its commands, but that they must on every transgression fall under its curse, either it obliges no one at all, or no one can be saved. But although we are freed from the curse and condemning power of the law by Him who has made an end of sin, and brought in everlasting righteousness; yet, whilst we are "viatores," in order unto the accomplishment of God's design for the restoration of his image in us, we are obliged to endeavor after all that holiness and righteousness which the law requires of us.
(3.) The apostle answers this objection, by discovering the necessary relation that faith has unto the death of Christ, the grace of God, with the nature of sanctification, excellency, use, and advantage of gospel holiness, and the end of it in God's appointment. This he does at large in the whole sixth chapter of the Epistle to the Romans, and that with this immediate design, to show the consistency of justification by faith alone with the necessity of personal righteousness and holiness. The due pleading of these things would require a just and full exposition of that chapter, wherein the apostle has comprised the chief springs and reasons of evangelical obedience. I shall only say, that those unto whom the reasons of it, and motives unto it, therein expressed, -- which are all of them compliant with the doctrine of justification by the imputation of the righteousness of Christ, -- are not effectual unto their own personal obedience, and do not demonstrate an indispensable necessity of it, are so unacquainted with the gospel, the nature of faith, the genius and inclination of the new creature (for, let men scoff on whilst they please, "he that is in
485
Christ Jesus is a new creature"), the constraining efficacy of the grace of God, and love of Christ, of the economy of God in the disposition of the causes and means of our salvation, as I shall never trouble myself to contend with them about these things.
Sundry other considerations I thought to have added unto the same purpose, and to have showed, --
1. That to prove the necessity of inherent righteousness and holiness, we make use of the arguments which are suggested unto us in the Scripture.
2. That we make use of all of them in the sense wherein, and unto the ends for which, they are urged therein, in perfect compliance with what we teach concerning justification.
3. That all the pretended arguments or motives for and unto evangelical holiness, which are inconsistent with the imputation of the righteousness of Christ, do indeed obstruct it and evert it;
4. That the holiness which we make necessary unto the salvation of them that believe is of a more excellent, sublime, and heavenly nature, in its causes, essence, operations, and effects, than what is allowed or believed by the most of those by whom the doctrine of justification is opposed.
5. That the holiness and righteousness which is pleaded for by the Socinians and those that follow them, does in nothing exceed the righteousness of the scribes and Pharisees; nor upon their principles can any man go beyond them. But whereas this discourse has already much exceeded my first intention, and that, as I said before, I have already at large treated on the doctrine of the nature and necessity of evangelical holiness, I shall at present omit the farther handling of these things, and acquiesce in the answers given by the apostle unto this objection.
486
CHAPTER 20.
THE DOCTRINE OF THE APOSTLE JAMES CONCERNING FAITH AND WORKS -- ITS AGREEMENT WITH THAT OF ST. PAUL
The seeming difference that is between the apostles Paul and James in what they teach concerning faith, works, and justification, requires our consideration of it; for many do take advantage, from some words and expressions used by the latter, directly to oppose the doctrine fully and plainly declared by the former. But whatever is of that nature pretended, has been so satisfactorily already answered and removed by others, as that there is no great need to treat of it again. And although I suppose that there will not be an end of contending and writing in these causes, whilst we "know but in part, and prophesy but in part"; yet I must say that, in my judgment, the usual solution of this appearing difficulty, -- securing the doctrine of justification by faith, through the imputation of the righteousness of Christ, from any concernment or contradiction in the discourse of St. James, chap. <590214>2:14, to the end, -- has not been in the least impeached, nor has had any new difficulty put upon it, in some late discourses to that purpose. I should, therefore, utterly forbear to speak any thing thereof, but that I suppose it will be expected in a discourse of this nature, and do hope that I also may contribute some light unto the clearing and vindication of the truth. To this purpose it may be observed, that, --
1. It is taken for granted, on all hands, that there is no real repugnancy or contradiction between what is delivered by these two apostles; for if that were so, the writings of one of them must be pseudepistolae, or falsely ascribed unto them whose names they bear, and uncanonical, -- as the authority of the Epistle of James has been by some, both of old and of late, highly but rashly questioned. Wherefore, their words are certainly capable of a just reconciliation. That we cannot any of us attain thereunto, or that we do not agree therein, is from the darkness of our own minds, the weakness of our understandings, and, with too many, from the power of prejudices
487
2. It is taken also for granted, on all other occasions, that when there is an appearance of repugnancy or contradiction in any places of Scripture, if some, or any of them, do treat directly, designedly, and largely about the matter concerning which there is a seeming repugnancy or contradiction; and others, or any other, speak of the same things only "obiter," occasionally, transiently, in order unto other ends; the truth is to be learned, stated, and fixed from the former places: or the interpretation of those places where any truth is mentioned only occasionally with reference unto other things or ends, is, as unto that truth, to be taken from and accommodated unto those other places wherein it is the design and purpose of the holy penman to declare it for its own sake, and to guide the faith of the church therein. And there is not a more rational and natural rule of the interpretation of Scripture among all them which are by common consent agreed upon.
3. According unto this rule, it is unquestionable that the doctrine of justification before God is to be learned from the writings of the apostle Paul, and from them is light to be taken into all other places of Scripture where it is occasionally mentioned. Especially it is so, considering how exactly this doctrine represents the whole scope of the Scripture, and is witnessed unto by particular testimonies occasionally given unto the same truth, without number: for it must be acknowledged that he wrote of this subject of our justification before God, on purpose to declare it for its own sake, and its use in the church; and that he does it fully, largely, and frequently, in a constant harmony of expressions. And he owns those reasons that pressed him unto fullness and accuracy herein, --
(1.) The importance of the doctrine itself. This he declares to be such as that thereon our salvation does immediately depend; and that it was the hinge whereon the whole doctrine of the gospel did turn, -- "Articulus stantis aut cadentis ecclesiae," <480216>Galatians 2:16-21; 5:4,5.
(2.) The plausible and dangerous opposition that was then made unto it. This was so managed, and that with such specious pretenses, as that very many were prevailed on and turned from the truth by it (as it was with the Galatians), and many detained from the faith of the gospel out of a dislike unto it, <451003>Romans 10:3,4. What care and diligence this requires in the declaration of any truth, is sufficiently known unto them who are
488
acquainted with these things; what zeal, care, and circumspection it stirred up the apostle unto, is manifest in all his writings.
(3.) The abuse which the corrupt nature of man is apt to put upon this doctrine of grace, and which some did actually pervert it unto. This also himself takes notice of, and thoroughly vindicates it from giving the least countenance unto such wrestings and impositions. Certainly, never was there a greater necessity incumbent on any person fully and plainly to teach and declare a doctrine of truth, than was on him at that time in his circumstances, considering the place and duty that he was called unto. And no reason can be imagined why we should not principally, and in the first place, learn the truth herein from his declaration and vindication of it, if withal we do indeed believe that he was divinely inspired, and divinely guided to reveal the truth for the information of the church.
As unto what is delivered by the apostle James, so far as our justification is included therein, things are quite otherwise. He does not undertake to declare the doctrine of our justification before God; but having another design in hand, as we shall see immediately, he vindicates it from the abuse that some in those days had put it unto, as other doctrines of the grace of God, which they turned into licentiousness. Wherefore, it is from the writings of the apostle Paul that we are principally to learn the truth in this matter; and unto what is by him plainly declared is the interpretation of other places to be accommodated.
4. Some of late are not of this mind; they contend earnestly that Paul is to be interpreted by James, and not on the contrary. And unto this end they tell us that the writings of Paul are obscure, that sundry of the ancients take notice thereof, that many take occasion of errors from them, with sundry things of an alike nature, indeed scandalous to Christian religion; and that James, writing after him, is presumed to give an interpretation unto his sayings; which are therefore to be expounded and understood according unto that interpretation. Ans. First, As to the vindication of the writings of St. Paul, which begin now to be frequently reflected on with much severity (which is one effect of the secret prevalence of the Atheism of these days), as there is no need of it, so it is designed for a more proper place. Only I know not how any person that can pretend the least acquaintance with antiquity, can plead a passage out of Irenaeus, wherein
489
he was evidently himself mistaken, or a rash word of Origin, or the like, in derogation from the perspicuity of the writings of this apostle, when they cannot but know how easy it were to overwhelm them with testimonies unto the contrary from all the famous writers of the church in several ages. And as (for instance in one) Chrysostom in forty places gives an account why some men understood not his writings, which in themselves were so gloriously evident and perspicuous; so for their satisfaction, I shall refer them only unto the preface unto his exposition of his epistles: of which kind they will be directed unto more in due season. But he needs not the testimony of men, nor of the whole church together, whose safety and security it is to be built on that doctrine which he taught. In the meantime, it would not be unpleasant to consider (but that the perverseness of the minds of men is rather a real occasion of sorrow) how those who have the same design do agree in their conceptions about his writings: for some will have it, that if not all, yet the most of his epistles were written against the Gnostics, and in the confutation of their error; others, that the Gnostics took the occasion of their errors from his writings. So bold will men make with things divine to satisfy a present interest.
Secondly, This was not the judgment of the ancient church for three or four hundred years; for whereas the epistles of Paul were always esteemed the principal treasure of the church, the great guide and rule of the Christian faith, this of James was scarce received as canonical by many, and doubted of by the most, as both Eusebius and Jerome do testify.
Thirdly, The design of the apostle James is not at all to explain the meaning of Paul in his epistles, as is pretended; but only to vindicate the doctrine of the gospel from the abuse of such as used their liberty for a cloak of maliciousness, and, turning the grace of God into lasciviousness, continued in sin, under a pretense that grace had abounded unto that end.
Fourthly, The apostle Paul does himself, as we have declared, vindicate his own doctrine from such exceptions and abuses as men either made at it, or turned it into. Nor have we any other doctrine in his epistles than what he preached all the world over, and whereby he laid the foundation of Christian religion, especially among the Gentiles.
These things being premised, I shall briefly evidence that there is not the least repugnancy or contradiction between what is declared by these two
490
apostles as unto our justification, with the causes of it. And this I shall do, --
1. By some general considerations of the nature and tendency of both their discourses.
2. By a particular explication of the context in that of St. James. And under the first head I shall manifest, --
(1.) That they have not the same scope, design, or end, in their discourses; that they do not consider the same question, nor state the same case, nor determine on the same inquiry; and therefore, not speaking "ad idem," unto the same thing, do not contradict one another.
(2.) That as faith is a word of various signification in the Scripture, and does, as we have proved before, denote that which is of diverse kinds, they speak not of the same faith, or faith of the same kind; and therefore there can be no contradiction in what the one ascribes unto it and the other derogates from it, seeing they speak not of the same faith.
(3.) That they do not speak of justification in the same sense, nor with respect unto the same ends.
(4.) That as unto works, they both intend the same, namely, the works of obedience unto the moral law.
(1.) As to the scope and design of the apostle Paul, the question which he answers, the case which he proposes and determines upon, are manifest in all his writings, especially his Epistles unto the Romans and Galatians. The whole of his purpose is, to declare how a guilty, convinced sinner comes, through faith in the blood of Christ, to have all his sins pardoned, to be accepted with God, and obtain a right unto the heavenly inheritance; that is, be acquitted and justified in the sight of God. And as the doctrine hereof belonged eminently unto the gospel, whose revelation and declaration unto the Gentiles was in a peculiar manner committed unto him; so, as we have newly observed, he had an especial reason to insist much upon it from the opposition that was made unto it by the Jews and judaizing Christians, who ascribed this privilege unto the law, and our own
491
works of obedience in compliance therewithal. This is the case he states, this the question he determines, in all his discourses about justification; and in the explication thereof declares the nature and causes of it, as also vindicates it from all exceptions. For whereas men of corrupt minds, and willing to indulge unto their lusts (as all men naturally desire nothing but what God has made eternally inconsistent, -- namely, that they may live in sin here, and come to blessedness hereafter), might conclude that if it were so as he declared, that we are justified freely, through the grace of God, by the imputation of a righteousness that originally and inherently is not our own, then was there no more required of us, no relinquishment of sin, no attendance unto the duties of righteousness and holiness; he obviates such impious suggestions, and shows the inconsequence of them on the doctrine that he taught. But this he does not do in any place by intimating or granting that our own works of obedience or righteousness are necessary unto, or have any causal influence into, our justification before God. Had there been a truth herein, were not a supposition thereof really inconsistent with the whole of his doctrine, and destructive of it, he would not have omitted the plea of it, nor ought so to have done, as we have showed. And to suppose that there was need that any other should explain and vindicate his doctrine from the same exceptions which he takes notice of, by such a plea as he himself would not make use of, but rejects, is foolish and impious.
The apostle James, on the other hand, had no such scope or design, or any such occasion for what he wrote in this matter. He does not inquire, or give intimation of any such inquiry; he does not state the case how a guilty, convinced sinner, whose mouth is stopped as unto any plea or excuse for himself, may come to be justified in the sight of God; that is, receive the pardon of sins and the gift of righteousness unto life. To resolve this question into our own works, is to overthrow the whole gospel. But he had in hand a business quite of another nature; for, as we have said, there were many in those days who professed the Christian religion, or faith in the gospel, whereon they presumed that as they were already justified, so there was nothing more needful unto them that they might be saved. A desirable estate they thought they had attained, suited unto all the interest of the flesh, whereby they might live in sin and neglect of all duty of obedience, and yet be eternally saved. Some suppose that
492
this pernicious conceit was imbibed by them from the poisonous opinions that some had then divulged, according as the apostle Paul foretold that it would come to pass, 2<550401> Timothy 4:1-4: for it is generally conceived that Simon Magus and his followers had by this time infected the minds of many with their abominations; and amongst them this was one, and not the least pernicious, that by faith was intended a liberty from the law and unto sin, or unto them that had it, the taking away of all difference between good and evil; which was afterward improved by Basilides, Valentinus, and the rest of the Gnostics. Or, it may be, it was only the corruption of men's hearts and lives that prompted them to seek after such a countenance unto sin. And this latter I judge it was. There were then among professed Christians, such as the world now swarms withal, who suppose that their faith, or the religion which they profess, be it what it will, shall save them, although they live in flagitious wickedness, and are utterly barren as unto any good works or duties of obedience. Nor is there any other occasion of what he writes intimated in the epistle; for he makes no mention of seducers, as John does expressly and frequently, some while after. Against this sort of persons, or for their conviction, he designs two things, -- First, In general, to prove the necessity of works unto all that profess the gospel or faith in Christ thereby. Second, To evidence the vanity and folly of their pretense unto justification, or that they were justified and should be saved by that faith that was indeed so far from being fruitful in good works, as that it was pretended by them only to countenance themselves in sin. Unto these ends are all his arguings designed, and no other. He proves effectually that the faith which is wholly barren and fruitless as unto obedience, and (by) which men pretended to countenance themselves in their sins, is not that faith whereby we are justified, and whereby we may be saved, but a dead carcass, of no use nor benefit; as he declares by the conclusion of his whole dispute, in the last verse of the chapter. He does not direct any how they may be justified before God, but convinces some that they are not justified by trusting unto such a dead faith; and declares the oddly way whereby any man may really evidence and manifest that he is so justified indeed. This design of his is so plain as nothing can be more evident; and they miss the whole scope of the apostle who observe it not in their expositions of the context. Wherefore, the principal design of the apostles being so distant, there is no repugnancy in their assertions, though their
493
words make an appearance thereof; for they do not speak "ad idem," nor of things "eodem respectu." James does not once inquire how a guilty, convinced sinner, cast and condemned by the law, may come to be justified before God; and Paul speaks to nothing else. Wherefore, apply the expressions of each of them unto their proper design and scope, -- as we must do, or we depart from all sober rules of interpretation, and render it impossible to understand either of them aright, -- and there is no disagreement, or appearance of it, between them.
(2.) They speak not of the same faith. Wherefore, there can be no discrepancy in what one ascribes unto faith and the other denies concerning it, seeing they understand not the same thing thereby; for they speak not of the same faith. As if one affirms that fire will burn, and another denies it, there is no contradiction between them, whilst one intends real fire, and the other only that which is painted, and both declare themselves accordingly. For we have proved before that there are two sorts of faith wherewith men are said to believe the gospel, and make profession thereof; as also that that which belongs unto the one does not belong unto the other. None, I suppose, will deny but that by "faith," in the matter of our justification, St. Paul intends that which is ku>riov, or properly so called. The "faith of God's elect," "precious faith," "more precious than gold," "the faith that purifieth the heart, and worketh by love," "the faith whereby Christ dwelleth in us, and we abide in him, whereby we live to God," "a living faith," is that alone which he intends. For all these things, and other spiritual effects without number, does he ascribe unto that faith which he insists on, to be on our part the only means of our justification before God. But as unto the faith intended by the apostle James, he assigns nothing of all this unto it; yea, the only argument whereby he proves that men cannot be saved by that faith which he treats of, is that nothing of all this is found in it. That which he intends is, what he calls it, a dead faith, a carcass without breath, the faith of devils, a wordy faith, that is no more truly what it is called, than it is true charity to send away naked and hungry persons without relief, but not without derision. Well may he deny justification in any sense unto this faith, however boasted of, when yet it may be justly ascribed unto that faith which Paul speaks of.
494
Bellarmine uses several arguments to prove that the faith here intended by James is justifying faith considered in itself; but they are all weak to contempt, as being built on this supposition, that true justifying faith is nothing but a real assent unto the catholic doctrine or divine revelation: De Justificat. lib. 1 cap. 15. His first is, "That James calleth it `faith' absolutely, whereby always in the Scripture true faith is intended." Ans. 1. James calls it a dead faith, the faith of devils, and casts all manner of reproach upon it; which he would not have done on any duty or grace truly evangelical. 2. Every faith that is true as unto the reality of assent which is given by it unto the truth, is neither living, justifying, nor saving; as has been proved. 3. They are said to have faith absolutely, or absolutely to believe, who never had that faith which is true and saving, <430223>John 2:23; <440813>Acts 8:13. Secondly, He urges, "That in the same place and chapter he treats of the faith of Abraham, and affirms that it wrought with his works, chap. 2:22,23; but this a vain shadow of faith does not do: it was therefore true faith, and that which is most properly called so, that the apostle intends." Ans. This pretense is indeed ridiculous; for the apostle does not give the faith of Abraham as an instance of that faith which he had treated with so much severity, but of that which is directly contrary unto it, and whereby he designed to prove that the other faith which he had reflected on was of no use nor advantage unto them that had it; for this faith of Abraham produced good works, which the other was wholly without. Thirdly, He urges verse 24, "`Ye see then how that by works a man is justified, and not by faith only;' for the faith that James speaks of justifies with works, but a false faith, the shadow of a faith, does not so: it is therefore true, saving faith whereof the apostle speaks." Ans. He is utterly mistaken: for the apostle does not ascribe justification partly to works, and partly to faith; but he ascribes justification, in the sense by him intended, wholly to works, in opposition to that faith concerning which he treats. For there is a plain antithesis in the words between works and faith as unto justification, in the sense by him intended. A dead faith, a faith without works, the faith of devils, is excluded from having any influence into justification. Fourthly, He adds, "That the apostle compares this faith without works unto a rich man that gives nothing unto the poor, verse 16; and a body without a spirit, verse 26: wherefore, as that knowledge whereby a rich man knows the wants of the poor is true and real, and a dead body is a body; so is faith without works true faith also, and as such
495
is considered by St. James." Ans. These things do evidently destroy what they are produced in the confirmation of, only the cardinal helps them out with a little sophistry; for whereas the apostle compares this faith unto the charity of a man that gives nothing to the poor, he suggests in the room thereof his knowledge of their poverty. And his knowledge may be true, and the more true and certain it is, the more false and feigned is the charity which he pretends in these words, "Go, and be fed and clothed." Such is the faith the apostle speaks of. And although a dead body is a true body, -- that is, as unto the matter or substance of it, a carcass, -- yet is it not an essential part of a living man. A carcass is not of the same nature or kind as is the body of a living man. And we assert no other difference between the faith spoken of by the apostle and that which is justifying, than what is between a dead, breathless carcass, and a living animated body, prepared and fitted for all vital acts. Wherefore, it is evident beyond all contradiction, if we have not a mind to be contentious, that what the apostle James here derogates from faith as unto our justification, it respects only a dead, barren, lifeless faith, such as is usually pretended by ungodly men to countenance themselves in their sins. And herein the faith asserted by Paul has no concern. The consideration of the present condition of the profession of faith in the world, will direct us unto the best exposition of this place.
(3.) They speak not of justification in the same sense nor unto the same end; it is of our absolute justification before God, -- the justification of our persons, our acceptance with him, and the grant of a right unto the heavenly inheritance, -- that the apostle Paul does treat, and thereof alone. This he declares in all the causes of it; all that on the part of God, or on our part, concurs thereunto. The evidence, the knowledge, the sense, the fruit, the manifestation of it in our own consciences, in the church, unto others that profess the faith, he treats not of; but speaks of them separately as they occur on other occasions. The justification he treats of is but one, and at once accomplished before God, changing the relative state of the person justified; and is capable of being evidenced various ways, unto the glory of God and the consolation of them that truly believe. Hereof the apostle James does not treat at all; for his whole inquiry is after the nature of that faith whereby we are justified, and the only way whereby it may be evidenced to be of the right kind, such as a
496
man may safely trust unto. Wherefore, he treats of justification only as to the evidence and manifestation of it; nor had he any occasion to do otherwise. And this is apparent from both the instances whereby he confirms his purpose. The first is that of Abraham, verse 21-23: for he says, that by Abraham's being justified by works, in the way and manner wherein he asserts him so to have been, "the Scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness". And if his intention were to prove that we are justified before God by works, and not by faith, because Abraham was so, the testimony produced is contrary, yea, directly contradictory, unto what should be proved by it; and accordingly is alleged by Paul to prove that Abraham was justified by faith without works, as the words do plainly import. Nor can any man declare how the truth of this proposition, "Abraham was justified by works," (intending absolute justification before God, ) was that wherein that Scripture was fulfilled, "Abraham believed God, and it was imputed unto him for righteousness"; especially considering the opposition that is made both here and elsewhere between faith and works in this matter. Besides, he asserts that Abraham was justified by works then when he had offered his son on the altar; the same we believe also but only inquire in what sense he was so justified: for it was thirty years or thereabout after it was testified concerning him that "he believed God, and it was imputed unto him for righteousness"; and when righteousness was imputed unto him he was justified; and twice justified in the same sense, in the same way, with the same kind of justification, he was not. How, then, was he justified by works when he offered his son on the altar? He that can conceive it to be any otherwise but that he was by his work, in the offering of his son, evidenced and declared in the sight of God and man to be justified, apprehends what I cannot attain unto, seeing that he was really justified long before; as is unquestionable and confessed by all. He was, I say, then justified in the sight of God in the way declared, <012212>Genesis 22:12; and gave a signal testimony unto the sincerity of his faith and trust in God, manifesting the truth of that Scripture, "He believed God, and it was imputed unto him for righteousness". And, in the quotation of this testimony, the apostle openly acknowledges that he was really accounted righteous, had righteousness imputed unto him, and was justified before God (the reasons and causes whereof he therefore considers not), long before that
497
justification which he ascribes unto his works; which, therefore, can be nothing but the evidencing, proving, and manifestation of it: whence also it appears of what nature that faith is whereby we are justified, the declaration whereof is the principal design of the apostle. In brief, the Scripture alleged, that "Abraham believed, and it was imputed unto him for righteousness," was fulfilled when he was justified by works on the offering of his son on the altar, either by the imputation of righteousness unto him, or by a real efficiency or working righteousness in him, or by the manifestation and evidence of his former justification, or some other way must be found out. First, That it was not by imputation, or that righteousness unto the justification of life was not then first imputed unto him, is plain in the text; for it was so imputed unto him long before, and that in such a way as the apostle proves thereby that righteousness is imputed without works. Secondly, That he was not justified by a real efficiency of a habit of righteousness in him, or by any way of making him inherently righteous who was before unrighteous, is plain also; because he was righteous in that sense long before, and had abounded in the works of righteousness unto the praise of God. It remains, therefore, that then, and by the work mentioned, he was justified as unto the evidencing and manifestation of his faith and justification thereon. His other instance is of Ahab; concerning whom he asserts that she was "justified by works, when she had received the messengers, and sent them away." But she received the spies "by faith," as the holy Ghost witnesses, <581131>Hebrews 11:31; and therefore had true faith before their coming; and if so was really justified: for that any one should be a true believer and yet not be justified, is destructive unto the foundation of the gospel. In this condition she received the messengers, and made unto them a full declaration of her faith, <060209>Joshua 2:9-11. After her believing and justification thereon, and after the confession she had made of her faith, she exposed her life by concealing and sending of them away. Hereby did she justify the sincerity of her faith and confession; and in that sense alone is said to be "justified by works." And in no other sense does the apostle James, in this place, make mention of justification; which he does also only occasionally.
(4.) As unto "works," mentioned by both apostles, the same works are intended, and there is no disagreement in the least about them; for as the apostle James intends by works duties of obedience unto God, according
498
to the law, -- as is evident from the whole first part of the chapter, which gives occasion unto the discourse of faith and works, -- so the same are intended by the apostle Paul also, as we have proved before. And as unto the necessity of them in all believers, as unto other ends, so as evidences of their faith and justification, it is no less pressed by the one than the other; as has been declared.
These things being in general premised, we may observe some things in particular from the discourse of the apostle James, sufficiently evidencing that there is no contradiction therein unto what is delivered by the apostle Paul concerning our justification by faith, and the imputation of righteousness without works, nor to the doctrine which from him we have learned and declared; as, --
1. He makes no composition or conjunction between faith and works in our justification, but opposes them the one to the other; asserting the one and rejecting the other, in order unto our justification.
2. He makes no distinction of a first and second justification, of the beginning and continuation of justification, but speaks of one justification only; which is our first personal justification before God. Neither are we concerned in any other justification in this cause whatever.
3. That he ascribes this justification wholly unto works, in contradistinction unto faith, as unto that sense of justification which he intended, and the faith whereof he treated. Wherefore, --
4. He does not at all inquire or determine how a sinner is justified before God, but how professors of the gospel can prove or demonstrate that they are so, and that they do not deceive themselves by trusting unto a lifeless and barren faith. All these things will be farther evidenced in a brief consideration of the context itself; wherewith I shall close this discourse.
In the beginning of the chapter unto verse 14, he reproves those unto whom he wrote for many sins committed against the law, the rule of their sins and obedience, or at least warns them of them; and having showed the danger they were in hereby, he discovers the root and principal occasion of it, verse 14; which was no other but a vain surmise and deceiving presumption that the faith required in the gospel was nothing but a bare assent unto the doctrine of it, whereon they were delivered from all
499
obligation unto moral obedience or good works, and might, without any danger unto their eternal state, live in whatever sins their lusts inclined them unto, chap. <450401>4:1-4; <450501>5:1-6. The state of such persons, which contains the whole cause which he speaks unto, and which gives rule and measure unto the interpretation of all his future arguing, is laid down, verse 14, "What does it profit, my brethren, though a man say he has faith, and have not works? Can faith save him?" Suppose a man, any one of those who are guilty of the sins charged on them in the foregoing verses, do yet say, or boast of himself, that he has faith; that he makes profession of the gospel; that he has left either Judaism or Paganism, and betaken himself to the faith of the gospel; and therefore, although he be destitute of good works and live in sin, he is accepted with God, and shall be saved; -- will, indeed, this faith save him? This, therefore, is the question proposed, -- Whereas the gospel says plainly, that "he who believeth shall be saved," whether that faith which may and does consist with an indulgence unto sin, and a neglect of duties of obedience, is that faith whereunto the promise of life and salvation is annexed? And thereon the inquiry proceeds, How any man, -- in particular, he who says he has faith, -- may prove and evidence himself to have that faith which will secure his salvation? And the apostle denies that this is such a faith as can consist without works, or that any man can evidence himself to have true faith any otherwise but by works of obedience only; and in the proof hereof does his whole ensuing discourse consist. Not once does he propose unto consideration the means and causes of the justification of a convinced sinner before God, nor had he any occasion so to do; so that his words are openly wrested when they are applied unto any such intention.
That the faith which he intends and describes is altogether useless unto the end pretended to be attainable by it, -- namely, salvation, -- he proves in an instance of, and by comparing it with, the love or charity of an alike nature, verses 15, 16, "If a brother or sister be naked and destitute of daily food, and one of you say unto them, Depart in peace, be ye warmed and filled; notwithstanding ye give them not those things which are needful to the body; what does it profit?" This love or charity is not that gospel grace which is required of us under that name; for he who behaves himself thus towards the poor, the love of God dwelleth not in him, 1<620317> John 3:17. Whatever name it may have, whatever it may pretend unto, whatever
500
it may be professed or accepted for, love it is not, nor has any of the effects of love; it is neither useful nor profitable. Hence the apostle infers, verse 17, "Even so faith, if it has not works, is dead, being alone." For this was that which he undertook to prove; -- not that we are not justified by faith alone, without works, before God; but that the faith which is alone, without works, is dead, useless, and unprofitable.
Having given this first evidence unto the conclusion which, "in thesi," he designed to prove, he reassumes the question and states it "in hypothesi," so as to give it a more full demonstration, verse 18, "Yea, a man may say, Thou hast faith, and I have works: show me thy faith without thy works," (that is, which is without works, or by thy works, ) "and I will show thee my faith by my works." It is plain, beyond denial, that the apostle does here again propose his main question only on a supposition that there is a dead, useless faith; which he had proved before. For now all the inquiry remaining is, how true faith, or that which is of the right gospel kind, may be showed, evidenced, or demonstrated, so as that their folly may appear who trust unto any other faith whatever? Deix~ on> moi th tin sou, -- "Evidence or demonstrate thy faith to be true by the only means thereof, which is works." And therefore although he say, "Thou hast faith," that is, "Thou professes and boastest that thou hast that faith whereby thou mayest be saved," -- "and I have works," he does not say, "Show me thy faith by thy works, and I will show thee my works by my faith," which the antithesis would require; but, "I will show thee my faith by my works," because the whole question was concerning the evidencing of faith and not of works.
That this faith, which cannot be evidenced by works, which is not fruitful in them, but consists only in a bare assent unto the truth of divine revelation, is not the faith that does justify or will save us, he farther proves, in that it is no other but what the devils themselves have; and no man can think or hope to be saved by that which is common unto them with devils, and wherein they do much exceed them, verse 19, "Thou believest there is one God; thou does well: the devils also believe, and tremble." The belief of one God is not the whole of what the devils believe, but is singled out as the principal, fundamental truth, and on the concession whereof an assent unto all divine revelation does necessarily
501
ensue. And this is the second argument whereby he proves an empty, barren faith to be dead and useless.
The second confirmation being given unto his principal assertion, he restates it in that way, and under those terms, wherein he designed it unto its last confirmation: "But wilt thou know, O vain man, that faith without works is dead?" verse 20. And we may consider in the words, -- First, The person with whom he deals, whose conviction he endeavored: him he calls a vain man; -- not in general, as every man living is altogether vanity, but as one who in an especial manner is vainly puffed up in his own fleshly mind, -- one that has entertained vain imaginations of being saved by an empty profession of the gospel, without any fruit of obedience. Secondly, That which he designs with respect unto this vain man is his conviction, -- a conviction of that foolish and pernicious error that he had imbibed: "Wilt thou know, O vain man?" Thirdly, That which alone he designed to convince him of is, that "faith without works is dead"; -- that is, the faith which is without works, which is barren and unfruitful, is dead and useless. This is that alone, and this is all, that he undertakes to prove by his following instances and arguing; neither do they prove any more. To wrest his words to any other purpose, when they are all proper and suited unto what he expresses as his only design, is to offer violence unto them.
This, therefore, he proves by the consideration of the faith of Abraham, verse 21, "Was not Abraham our father justified by works, when he had offered Isaac his son upon the altar?" Some things must be observed to clear the mind of the apostle herein; as, --
1. It is certain that Abraham was justified many years before the work instanced in was performed; for long before was that testimony given concerning him, "He believed in the LORD, and he counted it unto him for righteousness": and the imputation of righteousness upon believing is all the justification we inquire after or will contend about.
2. It is certain that, in the relation of the story here repeated by the apostle, there is not any one word spoken of Abraham's being then justified before God, by that or any other work whatever. But,
502
3. It is plain and evident that, in the place related unto, Abraham was declared to be justified by an open attestation unto his faith and fear of God as sincere, and that they had evidenced themselves so to be in the sight of God himself; which God condescends to express by an assumption of human affections, <012212>Genesis 22:12,
"Now I know that thou fearest God, seeing thou hast not withheld thy son, thine only son, from me."
That this is the justification which the apostle intends, cannot be denied but out of love to strife; and this was the manifestation and declaration of the truth and sincerity of his faith whereby he was justified before God. And hereby the apostle directly and undeniably proves what he produces this instance for, -- namely, that "faith without works is dead."
4. It is no less evident that the apostle had not spoken any thing before as unto our justification before God, and the means thereof; and is therefore absurdly imagined here to introduce it in the proof of what he had before asserted, which it does not prove at all.
5. The only safe rule of interpreting the meaning of the apostle, next unto the scope and design of his present discourse, which he makes manifest in the reiterated proposition of it, is the scope of the places, (and the) matter of fact, with its circumstances, which he refers unto and takes his proof from. And they were plainly these, and no other:
-- Abraham had been long a justified believer; for there were thirty years, or thereabout, between the testimony given thereunto, Genesis 15, and the story of sacrificing his son, related Genesis 22. All this while he walked with God, and was upright in a course of holy, fruitful obedience; yet it pleased God to put his faith, after many others, unto a new, his greatest, his last trial. And it is the way of God, in the covenant of grace, to try the faith of them that believe, by such ways as seem meet unto him. Hereby he manifests how precious it is (the trial of faith making it appear to be "more precious than gold," 1<600107> Peter 1:7), and raises up glory unto himself; which is in the nature of faith to give unto him, <450420>Romans 4:20. And this is the state of the case as proposed by the apostle, -- namely, how it may be tried whether the faith which men profess be genuine, precious, "more precious than gold," of the right nature with that
503
whereunto the gospel promise of salvation is annexed. Secondly, This trial was made by works, or by one signal duty of obedience prescribed unto him for that very end and purpose; for Abraham was to be proposed as a pattern unto all that should afterwards believe. And God provided a signal way for the trial of his faith, -- namely, by an act of obedience. which was so far from being enjoined by the moral law, that it seemed contrary unto it. And if he be proposed unto us as a pattern of justification by works in the sight of God, it must be by such works as God has not required in the moral law, but such as seem to be contrary thereunto. Nor can any man receive any encouragement to expect justification by works, by telling him that Abraham was justified by works, when he offered up his only son to God; for it will be easy for him to say, that as no such work was ever performed by him, so none such was ever required of him. But, Thirdly, Upon Abraham's compliance with the command of God, given him in the way of trial, God himself anj qrwpopaqwv~ declares the sincerity of his faith and his justi- fication thereon, or his gracious acceptance of him. This is the whole design of the place which the apostle traduces into his purpose; and it contains the whole of what he was to prove, and no more. Plainly it is granted in it that we are not justified by our works before God, seeing he instances only in a work performed by a justified believer many years after he was absolutely justified before God. But this is evidently proved hereby, -- namely, that "faith without works is dead"; seeing justifying faith, as is evident in the case of Abraham, is that, and that alone, which brings forth works of obedience: for on such a faith alone is a man evidenced, declared, and pronounced to be justified or accepted with God. Abraham was not then first justified; he was not then said to be justified; -- he was declared to be justified, and that by and upon his works: which contains the whole of what the apostle intends to prove.
There is, therefore, no appearance of the least contradiction between this apostle and Paul, who professedly asserts that Abraham was not justified before God by works; for James only declares that by the works which he performed after he was justified he was manifested and declared so to be. And that this was the whole of his design he manifests in the next verse, where he declares what he had proved by this instance, verse 22, "Seest thou how faith wrought with his works, and by works was faith made
504
perfect?" Two things he enforces as proved unto the conviction of him with whom he had to do: --
1. That true faith will operate by works; so did Abraham's, -- it was effective in obedience.
2. That it was made perfect by works; that is, evidenced so to be, -- for te>leiov, teleiou~mai, does nowhere in the Scripture signify the internal, formal perfecting of any thing, but only the external complement or perfection of it, or the manifestation of it. It was complete as unto its proper effect, when he was first justified; and it was now manifested so to be. See <400548>Matthew 5:48; <510412>Colossians 4:12; 2<471209> Corinthians 12:9. "This," says the apostle, "I have proved in the instance of Abraham, -- namely, that it is works of obedience alone that can evince a man to be justified, or to have that faith whereby he may be so." He adds, in the confirmation of what he had affirmed, verse 23, "And the Scripture was fulfilled which saith, Abraham believed God, and it was imputed unto him for righteousness, and he was called The friend of God."
Two things the apostle affirms herein: --
1. That the Scripture mentioned was fulfilled. It was so in that justification by works which he ascribes unto Abraham. But how this Scripture was herein fulfilled, either as unto the time wherein it was spoken, or as unto the thing itself, any otherwise but as that which is therein asserted was evidenced and declared, no man can explain. What the Scripture affirmed so long before of Abraham was then evidenced to be most true, by the works which his faith produced; and so that Scripture was accomplished. For otherwise, supposing the distinction made between faith and works by himself, and the opposition that he puts between them, adding thereunto the sense given of this place by the apostle Paul, with the direct importance of the words, and nothing can be more contradictory unto his design (namely, if he intended to prove our justification before God by works) than the quotation of this testimony. Wherefore, this Scripture was (not), nor can be, otherwise fulfilled by Abraham's justification by works, but only that by and upon them he was manifested so to be.
2. He adds, that hereon he was called The friend of God. So he is, <234108>Isaiah 41:8; as also, 2<142007> Chronicles 20:7. This is of the same importance with his
505
being justified by works: for he was not thus called merely as a justified person, but as one who had received singular privileges from God, and answered them by a holy walking before him. Wherefore, his being called "The friend of God," was God's approbation of his faith and obedience; which is the justification by works that the apostle asserts. Hereon he makes a double conclusion (for the instance of Rahab being of the same nature, and spoken unto before, I shall not insist again upon it): --
1. As unto his present argument, verse 24.
2. As unto the whole of his design, verse 26. The first is, "That by works a man is justified, and not by faith only"; -- "Ye see then, you whom I design to convince of the vanity of that imagination, that you are justified by a dead faith, a breathless carcase of faith, a mere assent unto the truth of the gospel, and profession of it, consistent with all manner of impiety, and wholly destitute of good fruits: you may see what faith it is that is required unto justification and salvation. For Abraham was declared to be righteous, to be justified, on that faith which wrought by works, and not at all by such a faith as you pretend unto." A man is justified by works, as Abraham was when he had offered up his son to God; that is, what he really was by faith long before, as the Scripture testifies, was then and thereby evidenced and declared. And, therefore, let no man suppose that by the faith which they boasted of, any one is or can be justified, seeing that whereon Abraham was declared to be so, was that which evidenced itself by its fruits. 2. He lays down that great conclusion; which he had evinced by his whole disputation, and which at first he designed to confirm, verse 26, "For as the body without the spirit is dead, so faith without works is dead also." A breathless carcase and an unworking faith are alike, as unto all the ends of natural or spiritual life. This was that which the apostle designed from the beginning to convince vain and barren professors of; which, accordingly, he has given sufficient reason and testimony for.
506
GOSPEL GROUNDS AND EVIDENCES
OF THE
FAITH OF GOD'S ELECT
SHOWING 1. The nature of true saving faith in securing of the spiritual comfort of believers in this
life, is of the highest importance.
2. The way wherein true faith does evidence itself in the souls and consciences of
believers, unto their supportment and comfort, under all their conflicts with sin, in all their trials and temptations.
3. Faith will evidence itself by a diligent, constant endeavor to keep itself and all grace
in due exercise, in all ordinances of divine worship, private and public.
4. A peculiar way whereby true fate will evidence itself, by bringing the soul into a state
of repentance.
"Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates?" -- 2<471305> Corinthians 13:5
507
PREFATORY NOTE
This treatise, entitled Gospel Grounds and Evidences of the Faith of God's Elect," was given to the world in 1695. The remainder of the title is scarcely applicable as a correct designation of the leading divisions of the work. and may, perhaps, have been added by those who had the charge of publishing it. In the preface by Isaac Chauncey, the reader is assured that the treatise is the production of Dr. Owen. It bears internal evidence of the fact, and that he wrote it, with a view to publication. When he waives the formal discussion of some topics connected with his subject, on the ground that he had attempted the discussion of them "in other writings," it seems a just inference that it had been his intention to publish the treatise, though no explanation has transpired why it was withheld from the press for a period of twelve years after his death. The circumstance is of some moment, as showing that the work, though posthumous, may be held to contain the deliberate and matured judgment of the author on the question of which it treats.
His object is not to illustrate the common evidences of genuine religion, or the grounds on which we may conclude a man to be sincere in his religious profession. It is an inquiry rather into the evidences on which the elect of God, in any process of self-scrutiny, may ascertain the reality of their own faith. Ascribing to faith all the importance which is due to it as the instrumental cause of justification, the author suspends the entire question of the genuineness of conversion upon the existence of a fourfold development or operation of that gracious principle in the hearts of all who may be anxious to discover whether they have been really quickened and born of God.
After stating the nature of saving faith, and after a brief exhibition of the gospel as the divine method for the salvation of sinners through the merits of Christ, he proceeds to "the trial of faith," as the main object of the treatise. In the first place, he shows that faith, if genuine, includes or denotes implicit approbation of "God's way of saving sinners," in opposition to all schemes of merely human invention for our spiritual deliverance. This approbation of the divine plan for our redemption, in which he holds that the very essence and life of faith consist, is founded
508
on the conviction; first, That the salvation revealed in the gospel is in harmony with the perfections and majesty of the divine character; secondly, That it is suited to the views, desires, and aspirations of a soul enlightened by grace; and, thirdly, That it as effectually honors the moral law as if it had been completely fulfilled in the personal obedience of the saints.
Secondly, Faith is shown to imply an approbation of the will of God in requiring of us holiness and obedience, to the full measure of the perfection and spirituality demanded of us in the moral law. He appeals, in illustration of the obedience required, to the light of nature, and to the knowledge of good and evil which men enjoy through the law; but proves that without the light of saving faith there can be no adequate conception of the holiness required by the divine will, urging an acute distinction, which might rank as a separate contribution to the doctrine of conscience, and according to which its authority in determining the moral character of an action by no means implies the love of what is good, and the hatred of what is evil. The function of conscience he views is exclusively judicial, and shows that the motive which prompts to action must spring from other considerations. Two grounds are assigned on which faith approves of the holiness required of us: -- the consistency of such a demand with the perfection of the divine nature; and its fitness, when full compliance is yielded with it, to advance us to the utmost perfection of which our own nature is capable.
Thirdly, Evidence of genuine faith is also afforded when the mind endeavors to keep itself in the due exercise of the grace of faith, inn the public and private ordinances of divine worship. If faith is not cultivated in the worship of God, all devotion is corrupted into the empty forms of superstition, as in the ritual of Popery; or becomes the mere wildfire of fanaticism, or degenerates into the rationalism which ignores all worship instituted by the authority of revelation. Judicious directions follow as to the best method of preserving faith in vivid exercise while we are engaged in the various acts of devotion. Fourthly, The last evidence specified of true faith is the evangelical repentance which it produces. Weanedness from the world, the lively remembrance of sin, a becoming intensity of godly sorrow on account of it, and other spiritual duties, are described as
509
essential elements in the penitential feelings and exercises of those who really believe unto salvation.
The treatise indicates an acquaintance with the true philosophy of human nature, thorough knowledge of the world, and of man individually, as he takes the hue of his character from surrounding objects and social influences, and that depth of Christian experience in which our author has perhaps been rarely excelled. He shines in the anatomy of human motives; and while he goes deeply into the subjective workings of faith, he is always keenly alive to the objective realities of evangelical truth. The Christian reader will find this treatise an admirable manual for self-examination. -- Ed.
510
TO THE READER
As faith is the first vital act that every true Christian puts Forth, and the life which he lives is by the faith of the Son of God, so it is his next and great concern to know that he does believe, and that believing he has eternal life; that his faith is the faith of God's elect, and of the operation of God: without some distinct believing knowledge of which he cannot so comfortably assure his heart before God concerning his calling and election, so far as to carry him forth in all the ways of holiness, in doing and suffering the will of God with necessary resolution and cheerfulness; the doing of which in a right manner, according to the tenor of the gospel, is no small part of spiritual skill; whereunto two things are highly requisite: first, That he be well acquainted with the doctrine of Christ, and know how to distinguish the gospel from the law; and, secondly, That he be very conversant with his own heart, that so by comparing his faith, and the fruits thereof, with the said doctrine of Christ, he may come to see that, as he has received Christ, so he walks in him: all his reasonings concerning himself being taken up from the word of God, so that what judgment he passes upon himself may be a judgment of faith, and answer of a good conscience towards God; for all the trials of faith must at last be resolved into a judgment of faith, before which is made, the soul still labors under staggerings and uncertainties.
The design of this ensuing treatise is to resolve this great question, whether the faith we profess unto be true or no? -- The resolution of which, upon an impartial inquiry, must needs be very grateful and advantageous to every one that has but tasted that the Lord is gracious. That the late reverend, learned, and pious Dr. Owen was the author there needs be no doubt; not only because good assurance is given by such as were intrusted with his writings, but also in that the style and spirit running through the other of his practical writings is here very manifest; and, accordingly, with them is recommended to the serious perusal of every diligent inquirer into the truth of his spiritual estate and condition.
Isaac Chauncey
511
EVIDENCES OF THE FAITH OF GOD'S ELECT
The securing of the spiritual comforts of believers in this life is a matter of the highest importance unto the glory of God, and their own advantage by the gospel. For God is abundantly willing that all the heirs of promise should receive strong consolation, and he has provided ways and means for the communication of it to them; and their participation of it is their principal interest in this world, and is so esteemed by them. But their effectual refreshing enjoyment of these comforts is variously opposed by the power of the remainders of sin, in conjunction with other temptations. Hence, notwithstanding their right and title unto them by the gospel, they are ofttimes actually destitute of a gracious sense of them, and, consequently, of that relief which they are suited to afford in all their duties, trials, and afflictions. Now, the root whereon all real comforts do grow, whence they spring and arise, is true and saving faith, -- the faith of God's elect. Wherefore they do ordinarily answer unto, and hold proportion with, the evidences which any have of that faith in themselves; at least, they cannot be maintained without such evidences. Wherefore, that we may be a little useful unto the establishment or recovery of that consolation which God is so abundantly willing that all the heirs of promise should enjoy, I shall inquire,
What are the principal acts and operations of faith, whereby it will evidence its truth and sincerity in the midst of all temptations and storms that may befall believers in this world?
And I shall insist on such alone as will bear the severest scrutiny by Scripture and experience. And, -- The principal genuine acting of saving faith in us, inseparable from it, yea, essential to such acting, consists in the choosing, embracing, and approbation of God's way of saving sinners, by the mediation of Jesus Christ, relying thereon, with a renunciation of all other ways and means pretending unto the same end of salvation.
This is that which we are to explain and prove.
Saving faith is our "believing the record that God has given us of his Son," 1<620510> John 5:10, "And this is the record, that God has given to us eternal life; and this life is in his Son," verse 11. This is the testimony which God
512
gives, that great and sacred truth which he himself bears witness unto, -- namely, that he has freely prepared eternal life for them that believe, or provided a way of salvation for them. And what God so prepares he is said to give, because of the certainty of its communication. So grace was promised and given to the elect in Christ Jesus before the world began, 2<550109> Timothy 1:9; <560102>Titus 1:2. And that is so to be communicated unto them, in and by the mediation of his Son Jesus Christ, that it is the only way whereby God will give eternal life unto any; which is therefore wholly in him, and by him to be obtained, and from him to be received. Upon our acquiescence in this testimony, on our approbation of this way of saving sinners, or our refusal of it, our eternal safety or ruin does absolutely depend. And it is reasonable that it should be so: for, in our receiving of this testimony of God, we "set to our seal that God is true," <430333>John 3:33; we ascribe unto him the glory of his truth, and therein of all the other holy properties of his nature, -- the most eminent duty whereof we are capable in this world; and by a refusal of it, what lies in us, we make him a liar, as in this place, 1<620510> John 5:10, which is virtually to renounce his being. And the solemnity wherewith this testimony is entered is very remarkable, verse 7, "There are three that bear record in heaven, the Father, the Word, and the Holy Ghost; and these three are one." The trinity of divine persons, acting distinctly in the unity of the same divine nature, do give this testimony: and they do so by those distinct operations whereby they act in this way and work of God's saving sinners by Jesus Christ; which are at large declared in the gospel. And there is added hereunto a testimony that is immediately applicatory unto the souls of believers, of this sovereign testimony of the holy Trinity; and this is the witness of grace and all sacred ordinances: "There are three that bear witness in earth, the spirit, and the water, and the blood: and these three agree in one," verse 8. They are not at essentially the same in one and the same nature, as are the Father, Word, and Holy Ghost, yet they all absolutely agree in the same testimony; and they do it by that especial efficacy which they have on the souls of believer s to assure them of this truth. In this record, so solemnly, so gloriously given and proposed, life and death are set before us. The receiving and embracing of this testimony, with an approbation of the way of salvation testified unto, is that work of faith which secures us of eternal life. On these terms there is reconciliation and agreement made and established between God and men; without which men must perish for
513
ever. So our blessed Savior affirms, "This is life eternal, that they may know thee" (the Father) "the only true God, and Jesus Christ whom thou hast sent," <431703>John 17:3. To know the Father as the only true God, to know him as he has sent Jesus Christ to be the only way and means of the salvation of sinners, and to know Jesus Christ as sent by him for that end, is that grace and duty which instates us in a right to eternal life, and initiates us in the possession of it: and this includes that choice and approbation of the way of God for the saving of sinners whereof we speak.
But these things must be more distinctly opened: --
1. The great fundamental difference in religion is concerning the way and means whereby sinners may be saved. From men's different apprehensions hereof arise all other differences about religion; and the first thing that engages men really into any concernment in religion, is an inquiry in their minds how sinners may be saved, or what they shall do themselves to be saved: "What shall we do? what shall we do to be saved?" "What is the way of acceptance with God?" is that inquiry which gives men their first initiation into religion. See <440237>Acts 2:37; <441630>Acts 16:30; <330606>Micah 6:6-8. This question being once raised in the conscience, an answer must be returned unto it. "I will consider," says the prophet, "what I shall answer when I am reproved," <350201>Habakkuk 2:1. And there is all the reason in the world that men consider well of a good answer hereunto, without which they must perish for ever; for if they cannot answer themselves here, how do they hope to answer God hereafter? Wherefore, without a sufficient answer always in readiness unto this inquiry, no man can have any hopes of a blessed eternity.
Now, the real answer which men return unto themselves is according to the influence which their minds are under from one or other of the two divine covenants, -- that of works or that of grace. And these two covenants, taken absolutely, are inconsistent, and give answers in this case that are directly contradictory to one another: so the apostle declares, <451005>Romans 10:5-9. The one says, "The man that does the works of the law shall live by them; this is the only way whereby you may be saved:" the other wholly waives this return, and puts it all on faith in Christ Jesus. Hence there is great difference and great variety in the answers which men
514
return to themselves on this inquiry; for their consciences will neither hear nor speak any thing but what complies with the covenant whereunto they do belong. These things are reconciled only in the blood of Christ; and how, the apostle declared, <450803>Romans 8:3. The greatest part of convinced sinners seem to adhere to the testimony of the covenant of works; and so perish for ever. Nothing will stand us in stead in this matter, nothing will save us, "but the answer of a good conscience towards God, by the resurrection of Jesus Christ," 1<600321> Peter 3:21.
2. The way that God has prepared for the saving of sinners is a fruit and product of infinite wisdom, and powerfully efficacious unto its end. As such it is to be received, or it is rejected. It is not enough that we admit of the notions of it as declared, unless we are sensible of divine wisdom and power in it, so as that it may be safely trusted unto. Hereon, upon the proposal of it, falls out the eternally distinguishing difference among men. Some look upon it and embrace it as the power and wisdom of God; others really reject it as a thing foolish and weak, not meet to be trusted unto. Hereof the apostle gives an account at large, 1<460118> Corinthians 1:18-24. And this is mysterious in religion: -- the same divine truth is by the same way and means, at the same time, proposed unto sundry persons, all in the same condition, under the same circumstances, all equally concerned in that which is proposed therein: some of them hereon do receive it, embrace it, approve of it, and trust unto it for life and salvation; others despise it, reject it, value it not, trust not unto it. To the one it is the wisdom of God, and the power of God; to the other, weakness and foolishness: as it must of necessity be the one or the other, -- it is not capable of a middle state or consideration. It is not a good way unless it be the only way; it is not a safe, it is not the best way, if there be any other; for it is eternally inconsistent with any other. It is the wisdom of God, or it is downright folly. And here, after all our disputes, we must resort unto eternal sovereign grace, making a distinction among them unto whom the gospel is proposed, and the almighty power of actual grace in curing that unbelief which blinds the minds of men, that they can see nothing but folly and weakness in God's way of the saving of sinners. And this unbelief works yet in the most of them unto whom this way of God is proposed in the gospel; they receive it not as an effect of infinite wisdom, and as powerfully efficacious unto its proper end. Some are profligate in the
515
service of their lusts, and regard it not; unto whom may be applied that [saying] of the prophet, "Hear, ye despisers, and wonder, and perish." Some are under the power of darkness and ignorance, so as that they apprehend not, they understand not the mystery of it; for "the light shineth in darkness, and the darkness comprehendeth it not." Some are blinded by Satan, as he is the God of this world, by filling their minds with prejudice, and their hearts with the love of present things, that the light of the glorious gospel of Christ, who is the image of God, cannot shine into them. Some would mix with it their own works, ways, and duties, as they belong unto the first covenant; which are eternally irreconcilable unto this way of God, as the apostle teaches, <451003>Romans 10:3, 4. Hereby does unbelief eternally ruin the souls of men. They do not, they cannot, approve of the way of God for saving sinners proposed in the gospel, as an effect of infinite wisdom and power, which they may safely trust unto, in opposition unto all other ways and means, pretending to be useful unto the same end; and this will give us light into the nature and acting of saving faith, which we inquire after.
3. The whole Scripture, and all divine institutions from the beginning, do testify, in general, that this way of God for the saving of sinners is by commutation, substitution, atonement, satisfaction, and imputation. This is the language of the first promise, and all the sacrifices of the law founded thereon; this is the language of the Scripture: "There is a way whereby sinners may be saved, -- a way that God has found out and appointed." Now, it being the law wherein sinners are concerned, the rule of all things between God and them should seem to be by what they can do or suffer with respect unto that law. "No," says the Scripture, "it cannot be so; `for by the deeds of the law no man living shall be justified in the sight of God.'" <19E302>Psalm 143:2; <450320>Romans 3:20; <480216>Galatians 2:16. Neither shall it be by their personal answering of the penalty of the law which they have broken; for they cannot do so, but they must perish eternally: for, "If thou, LORD, shouldest mark iniquities, O Lord, who shall stand?" <19D003>Psalm 130:3. There must therefore be, there is another way, of a different nature and kind from these, for the saving of sinners, or there is no due revelation made of the mind of God in the Scripture. But that there is so, and what it is, is the main design of it to declare: and this is by the substitution of a mediator instead of the sinners that shall be
516
saved, who shall both bear the penalty of the law which they had incurred and fulfill that righteousness which they could not attain unto.
This in general is God's way of saving sinners, whether men like it or no: "For what the law could not do, in that it was weak through the flesh, God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh; that the righteousness of the law might be fulfilled in us," <450803>Romans 8:3, 4. See also <581005>Hebrews 10:5-10. "He made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him," 2<470521> Corinthians 5:21.
Here unbelief has prevailed with many in this latter age to reject the glory of God herein; but we have vindicated the truth against them sufficiently elsewhere.
4. There are sundry things previously required to give us a clear view of the glory of God in this way of saving sinners: such are, a due consideration of the nature of the fall of our first parents, and of our apostasy from God thereby. I may not stay here to show the nature or aggravations of them; neither can we conceive them aright, much less express them. I only say, that unless we have due apprehensions of the dread and terror of them, of the invasion made on the glory of God, and the confusion brought on the creation by them, we can never discern the reason and glory of rejecting the way of personal righteousness, and the establishing this way of a mediator for the saving of sinners. A due sense of our present infinite distance from God, and the impossibility that there is in ourselves of making any approaches unto him, is of the same consideration; so likewise is that of our utter disability to do any thing that may answer the law, or the holiness and righteousness of God therein, -- of our universal unconformity in our natures, hearts, and their acting, unto the nature, holiness, and will of God. Unless, I say, we have a sense of these things in our minds and upon our consciences, we cannot believe aright, we cannot comprehend the glory of this new way of salvation. And whereas mankind has had a general notion, though no distinct apprehension, of these things, or of some of them, many amongst them have apprehended that there is a necessity of some kind of satisfaction or atonement to be made, that sinners may be freed from the displeasure of God; but when God's way of it was proposed unto them, it was, and is,
517
generally rejected, because "the carnal mind is enmity against God." But when these things are fixed on the soul by sharp and durable convictions, they will enlighten it with due apprehensions of the glory and beauty of God's way of saving sinners.
5. This is the gospel, this is the work of it, -- namely, a divine declaration of the way of God for the saving of sinners, through the person, mediation, blood, righteousness, and intercession of Christ. This is that which it reveals, declares, proposes, and tenders unto sinners, -- there is a way for their salvation. As this is contained in the first promise, so the truth of every word in the Scripture depends on the supposition of it. Without this, there could be no more intercourse between God and us than is between him and devils. Again, it declares that this way is not by the law or its works, -- by the first covenant, or its conditions, -- by our own doing or suffering; but it is a new way, found out in and proceeding from infinite wisdom, love, grace, and goodness, -- namely, by the incarnation of the eternal Son of God, his susception of the office of a mediator, doing and suffering in the discharge of it whatever was needful for the justification and salvation of sinners, unto his own eternal glory. See <450324>Romans 3:24-27; 8:3, 4; 2<470519> Corinthians 5:19-21, etc.
Moreover, the gospel adds, that the only way of obtaining an interest in this blessed contrivance of saving sinners by the substitution of Christ, as the surety of the covenant, and thereon the imputation of our sins to him, and of his righteousness unto us, is by faith in him. Here comes in that trial of faith which we inquire after. This way of saving sinners being proposed, offered, and tendered unto us in the gospel, true and saving faith receives it, approves of it, rests in it, renounces all other hopes and expectations, reposing its whole confidence therein.
For it is not proposed unto us merely as a notion of truth, to be assented to or denied, in which sense all believe the gospel that are called Christians, -- they do not esteem it a fable; but it is proposed unto us as that which we ought practically to close withal, for ourselves to trust alone unto it for life and salvation.
And I shall speak briefly unto two things:
518
I. How does saving faith approve of this way? on what accounts, and
unto what ends?
II. How it does evidence and manifest itself hereby unto the comfort
of believers.
519
I
HOW DOES SAVING FAITH APPROVE OF THIS WAY? ON WHAT ACCOUNTS, AND UNTO WHAT ENDS?
First, It approves of it, as that which every way becomes God to find out, to grant, and propose: so speaks the apostle, <580210>Hebrews 2:10,
"It became him, in bringing many sons unto glory, to make the Captain of their salvation perfect through sufferings."
That becomes God, is worthy of him, is to be owned concerning him, which answers unto his infinite wisdom, goodness, grace, holiness, and righteousness, and nothing else. This faith discerns, judges, and determines concerning this way, -- namely, that it is every way worthy of God, and answers all the holy properties of his nature. This is called
"The light of the knowledge of the glory of God in the face of Jesus Christ," 2<470406> Corinthians 4:6.
This discovery of the glory of God in this way is made unto faith alone, and by it alone it is embraced. The not discerning of it, and thereon the want of an acquiescence in it, is that unbelief which ruins the souls of men. The reason why men do not embrace the way of salvation tendered in the gospel, is because they do not see nor understand how full it is of divine glory, how it becomes God, is worthy of him, and answers all the perfections of his nature. Their minds are blinded, that the light of the glorious gospel of Christ, who is the image of God, does not shine unto them, 2<470404> Corinthians 4:4. And so they deal with this way of God as if it were weakness and folly.
Herein consists the essence and life of faith: -- It sees, discerns, and determines, that the way of salvation of sinners by Jesus Christ proposed in the gospel, is such as becomes God and all his divine excellencies to find out, appoint, and propose unto us. And herein does it properly give glory to God, which is its peculiar work and excellency, <450420>Romans 4:20; herein it rests and refreshes itself.
520
In particular, faith herein rejoices in the manifestation of the infinite wisdom of God. A view of the wisdom of God acting itself by his power in the works of creation (for in wisdom he made them all), is the sole reason of ascribing glory unto him in all natural worship, whereby we glorify him as God; and a due apprehension of the infinite wisdom of God in the new creation, in the way of saving sinners by Jesus Christ, is the foundation of all spiritual, evangelical ascription of glory to God.
It was the design of God, in a peculiar way, to manifest and glorify his wisdom in this work. Christ crucified is the "power of God, and the wisdom of God," 1<460124> Corinthians 1:24; and "all the treasures of wisdom and knowledge are hid in him," <510203>Colossians 2:3. All the treasures of divine wisdom are laid up in Christ, and laid out about him, as to be manifested unto faith in and by the gospels He designed herein to make known his "manifold wisdom," <490309>Ephesians 3:9, 10.
Wherefore, according to our apprehension and admiration of the wisdom of God in the constitution of this way of salvation is our faith, and no otherwise; where that does not appear unto us, where our minds are not affected with it, there is no faith at all.
I cannot stay here to reckon up the especial instances of divine wisdom herein. Somewhat I have attempted towards it in other writings; and I shall only say at present, that the foundation of this whole work and way, in the incarnation of the eternal Son of God, is so glorious an effect of infinite wisdom, as the whole blessed creation will admire to eternity. This of itself bespeaks this way and work divine. Herein the glory of God shines in the face of Jesus Christ. This is of God alone; this is that which becomes him; that which nothing but infinite wisdom could extend unto. Whilst faith lives in a due apprehension of the wisdom of God in this, and the whole superstruction of this way, on this foundation it is safe.
Goodness, love, grace, and mercy, are other properties of the divine nature, wherein it is gloriously amiable. "God is love;" there is none God but he. Grace and mercy are among the principal titles which he everywhere assumes to himself; and it was his design to manifest them all to the utmost in this work and way of saving sinners by Christ, as is everywhere declared in the Scripture. And all these lie open to the eye of faith herein: it sees infinite goodness, love, and grace, in this way, such as
521
becomes God, such as can reside in none but him; which it therefore rests and rejoices in, 1<600108> Peter 1:8. In adherence unto, and approbation of, this way of salvation, as expressive of these perfections of the divine nature, does faith act itself continually.
Where unbelief prevails, the mind has no view of the glory that is in this way of salvation, in that it is so becoming of God and all his holy properties, as the apostle declares, 2<470404> Corinthians 4:4. And where it is so, whatever is pretended, men cannot cordially receive it and embrace it; for they know not the reason for which it ought to be so embraced: they see no form nor comeliness in Christ, who is the life and center of this way, "no beauty for which he should be desired," <235302>Isaiah 53:2. Hence, in the first preaching of it, it was "unto the Jews a stumbling-block, and unto the Greeks foolishness;" for by reason of their unbelief they could not see it to be, what it is, "the power of God, and the wisdom of God;" and so it must be esteemed, or be accounted folly.
Yea, from the same unbelief it is that at this day the very notion of the truth herein is rejected by many, even all those who are called Socinians, and all that adhere unto them in the disbelief of supernatural mysteries. They cannot see a suitableness in this way of salvation unto the glory of God, -- as no unbeliever can; and therefore those of them who do not oppose directly the doctrine of it, yet do make no use of it unto its proper end. Very few of them, comparatively, who profess the truth of the gospel, have an experience of the power of it unto their own salvation.
But here true faith stands invincibly, -- hereby it will evidence its truth and sincerity in the midst of all temptations, and the most dismal conflicts it has with them; yea, against the perplexing power and charge of sin thence arising. From this stronghold it will not be driven; whilst the soul can exercise faith herein, -- namely, in steadily choosing, embracing, and approving of God's way of saving sinners by Jesus Christ, as that wherein he will be eternally glorified, because it is suited unto, and answers all the perfections of, his nature, is that which every way becomes him, -- it will have wherewith to relieve itself in all its trials. For this is faith, this is saving faith, which will not fail us. That faith which works in the soul a gracious persuasion of the excellency of this way, by a sight of the glory of the wisdom, power, grace, love, and goodness of God in it, so as to be
522
satisfied with it, as the best, the only way of coming unto God, with a renunciation of all other ways and means unto that end, will at all times evidence its nature and sincerity.
And this is that which gives the soul rest and satisfaction, as unto its entrance into glory, upon its departure out of this world. It is a great thing, to apprehend in a due manner that a poor soul that has been guilty of many sins, leaving the body, it may be, under great pain, distress, and anguish, it may be by outward violence, should be immediately admitted and received into the glorious presence of God, with all the holy attendants of his throne, there to enjoy rest and blessedness for evermore. But here also faith discerns and approves of this great, of this ineffable, divine operation, as that which becomes the infinite greatness of that wisdom and grace which first designed it, the glorious efficacy of the mediation of Christ, and the excellency of the sanctification of the Holy Spirit, without any expectation from any thing in itself, as a cause meritorious of an admission into this glory. Neither did ever any man know what it is, or desire it in a due manner, who looked for any desert of it in himself, or conceived any proportion between it and what he is or has done in this world. Hence some of those who have not this faith have invented another state, after men are gone out of this world, to make them meet for heaven, which they call purgatory; for on what grounds a man should expect an entrance into glory, on his departure out of this world, they understand not.
Let them who are exercised with temptations and dejections bring their faith unto this trial; and this is the case, in various degrees, of us all: -- First, then, examine strictly by the word whether this be a true description of the nature and acting of saving faith. Sundry things are supposed or asserted in it; as, --
1. That the way of saving sinners by Jesus Christ is the principal effect of divine wisdom, power, goodness, love, and grace.
2. That the design of the gospel is to manifest, declare, and testify that so it is, and so to make known the glory of God therein.
3. That saving faith is that act, duty, and work of the soul, whereby we receive the record of God concerning these things, [and] do ascribe the
523
glory of them all unto him, as discovering it in the way of life proposed unto us.
4. That hereon it proceeds unto a renunciation of all other ways, means, hopes, reliefs, in opposition unto this way, or in conjunction with it, as unto acceptance with God in life and salvation.
I say, in the first place, examine these things strictly by the word; and if they appear to be (as they are) sacred, evangelical, fundamental truths, be not moved from them, be not shaken in them, by any temptation whatever.
And, in the next place, bring your faith to the trial on these principles: What do you judge concerning God's way of saving sinners by Jesus Christ, as proposed in the gospel? Are you satisfied in it, that it is such as becomes God, and answers all the glorious attributes of his nature? Would you have any other way proposed in the room of it? Can you, will you, commit the eternal welfare of your souls unto the grace and faithfulness of God in this way, so as that you have no desire to be saved any other way? Does the glory of God in any measure shine forth unto you in the face of Jesus Christ? Do you find a secret joy in your hearts upon the satisfaction you take in the proposal of this way unto you by the gospel? Do you, in all your fears and temptations, in all approaches of death, renounce all other reserves and reliefs, and retake your whole confidence unto this way alone, and the representation of God made therein? Herein lies that faith, and its exercise, which will be an anchor unto your souls in all their trials.
And this is the first and principal ground, or reason, whereon faith, divine and saving, does accept, embrace, and approve of the way of God's saving sinners by Jesus Christ, -- namely, because it is such as does become him, and every way answer unto all the holy properties of his nature, which are manifested and glorified therein. And where faith does approve of it on this ground and reason, it does evidence itself to be truly evangelical, unto the supportment and comfort of them in whom it is.
Secondly, It does so approve of this way as that which it finds suited unto the whole design and all the desires of an enlightened soul. So when our Lord Jesus Christ compares the kingdom of God (which is this way of salvation) unto a treasure and a precious pearl, he affirms that those who
524
found them had great joy and the highest satisfaction, as having attained that which suited their desires, and gave rest unto their minds.
A soul enlightened with the knowledge of the truth, and made sensible of its own condition by spiritual conviction, has two predominant desires and aims, whereby it is wholly regulated, -- the one is, that God may be gloried; and the other, that itself may be eternally saved. Nor can it forego either of these desires, nor are they separable in any enlightened soul. It can never cease in either of these desires, and that to the highest degree. The whole world cannot dispossess an enlightened mind of either of them. Profligate sinners have no concernment in the former; no, nor yet those who are under legal convictions, if they have wherewithal received no spiritual light. They would be saved; but for the glory of God therein, he may look to that himself, -- they are not concerned in it: for that which they mean by salvation is nothing but a freedom from external misery. This they would have, whether God be [glorified] or no; of what is salvation truly they have no desire.
But the first beam of spiritual light and grace instates an indefatigable desire of the glory of God in the minds and souls of them in whom it is. Without this the soul knows not how to desire its own salvation. I may say, it would not be saved in a way wherein God should not be glorified; for without that, whatever its state should be, it would not be that which we call salvation. The exaltation of the glory of God belongs essentially thereunto; it consists in the beholding and enjoyment of that glory. This desire, therefore, is immovably fixed in the mind and soul of every enlightened person; he can admit of no proposal of eternal things that is inconsistent with it.
But, moreover, in every such person there is a ruling desire of his own salvation. It is natural unto him, as a creature made for eternity; it is inseparable from him, as he is a convinced sinner. And the clearer the light of any one is in the nature of this salvation, the more is this desire heightened and confirmed in him.
Here, then, lies the inquiry, -- namely, how these two prevalent desires may be reconciled and satisfied in the same mind? For, as we are sinners, there seems to be an inconsistency between them. The glory of God, in his justice and holiness, requires that sinners should die and perish eternally.
525
So speaks the law; this is the language of conscience, and the voice of all our fears: wherefore, for a sinner to desire, in the first place, that God may be glorified is to desire that himself may be damned.
Which of these desires shall the sinner cleave unto? Unto whether of them shall he give the preeminence? Shall he cast off all hopes and desires of his own salvation, and be content to perish forever? This he cannot do; God does not require it of him, -- he has given him the contrary in charge whilst he is in this world. Shall he, then, desire that God may part with and lose his glory, so as that, one way or other, he may be saved? Bring himself unto an unconcernment what becomes of it? This can be no more in an enlightened mind than it can cease to desire its own salvation. But how to reconcile these things in himself a sinner finds not.
Here, therefore, the glory of this way represents itself unto the faith of every believer. It not only brings these desires into a perfect consistency and harmony, but makes them to increase and promote one another. The desire of God's glory increases the desire of our own salvation; and the desire of our own salvation enlarges and inflames the desire of glorifying God therein and thereby. These things are brought into a perfect consistency and mutual subserviency in the blood of Christ, <450324>Romans 3:24-26; for this way is that which God has found out, in infinite wisdom, to glorify himself in the salvation of sinners. There is not any thing wherein the glory of God does or may consist, but in this way is reconciled unto, and consistent with, the salvation of the chiefest of sinners. There is no property of his nature but is gloriously exalted in and by it. An answer is given in it unto all the objections of the law against the consistency of the glory of God and the salvation of sinners. It pleads his truth in his threatening, in the sanction of the law, with the curse annexed; -- it pleads his righteousness, holiness, and severity, all engaged to destroy sinners; -- it pleads the instance of God's dealing with the angels that sinned, and calls in the witness of conscience to testify the truth of all its allegations: but there is a full and satisfactory answer given unto this whole plea of the law in this way of salvation. God declares in it, and by it, how he has provided for the satisfaction of all these things, and the exaltation of his glory in them; as we shall see immediately.
526
Here true faith will fix itself in all its distresses. "Whatever," says the soul, "be my state and condition, whatever be my fears and perplexities, whatever oppositions I meet withal, yet I see in Jesus Christ, in the glass of the gospel, that there is no inconsistency between the glory of God and my salvation. That otherwise insuperable difficulty laid by the law in the way of my life and comfort, is utterly removed." Whilst faith keeps this hold in the soul, with a constant approbation of this way of salvation by Christ, as that which gives [such] a consistency unto both its governing desires, that it shall not need forego either of them, -- so as to be contented to be damned that God may be glorified, as some have spoken, or to desire salvation without a due regard unto the glory of God, -- it will be an anchor to stay the soul in all its storms and distresses. Some benefit which will certainly ensue hereon we may briefly mention.
1. The soul will be hereby preserved from ruining despair, in all the distresses that may befall it. Despair is nothing but a prevalent apprehension of [the] mind that the glory of God and a man's salvation are inconsistent; -- that God cannot be just, true, holy, or righteous, if he in whom that apprehension is may be saved. Such a person does conclude that his salvation is impossible, because, one way or other, it is inconsistent with the glory of God; for nothing else can render it impossible. Hence arises in the mind an utter dislike of God, with revengeful thoughts against him for being what he is. This cuts off all endeavors of reconciliation, yea, begets an abhorrence of all the means of it, as those which are weak, foolish, and insufficient. Such are Christ and his cross unto men under such apprehensions; they judge them unable to reconcile the glory of God and their salvation. Then is a soul in an open entrance into hell. From this cursed frame and ruin the soul is safely preserved by faith's maintaining in the mind and heart a due persuasion of the consistency and harmony that is between the glory of God and its own salvation. Whilst this persuasion is prevalent in it, although it cannot attain any comfortable assurance of an especial interest in it, yet it cannot but love, honor, value, and cleave unto this way, adoring the wisdom and grace of God in it; which is an act and evidence of saving faith. See <19D003P> salm 130:3, 4. Yea, --
2. It will preserve the soul from heartless despondencies. Many in their temptations, darknesses, fears, surprisals by sin, although they fall [not]
527
into ruining desperation, yet they fall under such desponding fears and various discouragements, as keep them off from a vigorous endeavor after a recovery: and hereon, for want of the due exercise of grace, they grow weaker and darker every day, and are in danger to pine away in their sins. But where faith keeps the soul constant unto the approbation of God's way of saving sinners, as that wherein the glory of God and its own salvation are not only fully reconciled but made inseparable, it will stir up all graces unto a due exercise, and the diligent performance of all duties, whereby it may obtain a refreshing sense of a personal interest in it.
3. It will keep the heart full of kindness towards God; whence love and gracious hope will spring. It is impossible but that a soul overwhelmed with a sense of sin, and thereon filled with self-condemnation, but if it has a view of the consistency of the glory of God with its deliverance and salvation, through a free contrivance of infinite wisdom and grace, it must have such kindness for him, such gracious thoughts of him, as will beget and kindle in it both love and hope, as <330718>Micah 7:18-20; <198508>Psalm 85:8; 1<540115> Timothy 1:15.
4. A steady continuance in the approbation of God's way of salvation, on the reason mentioned, will lead the mind into that exercise of faith which both declares its nature and is the spring of all the saving benefits which we receive by it. Now, this is such a spiritual light into, and discovery of, the revelation and declaration made in the gospel of the wisdom, love, grace, and mercy of God in Christ Jesus, and the way of the communication of the effect of them unto sinners by him, as that the soul finds them suited unto and able for the pardon of its own sins, its righteousness and salvation; so as that it places its whole trust and confidence for these ends therein.
This being the very life of faith, that act and exercise of it whereby we are justified and saved, and whereby it evidences its truth and sincerity against all temptations, I shall insist a little on the explanation of the description of it now given. And there are three things in it, or required unto it: --
(1.) A spiritual light into, and discovery of, the revelation and declaration made in the gospel of the wisdom, love, grace, and mercy of God in Christ Jesus. It is not a mere assent unto the truth of the revelation or authority of the revealer; -- this, indeed, is supposed and included in it; but it adds
528
thereunto a spiritual discerning, perception, and understanding of the things themselves revealed and declared; without which, a bare assent unto the truth of the revelation is of no advantage. This is called "The light of the knowledge of the glory of God in the face of Jesus Christ," 2<470406> Corinthians 4:6; the increase whereof in all believers the apostle does earnestly pray for, <490115>Ephesians 1:15-20. So we discern spiritual things in a spiritual manner; and hence arises "the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ," <510202>Colossians 2:2; or a spiritual sense of the power, glory, and beauty of the things contained in this mystery: so to know Christ as to know "the power of his resurrection, and the fellowship of his sufferings," <500310>Philippians 3:10.
Faith affects the mind with an ineffable sense, taste, experience, and acknowledgment of the greatness, the glory, the power, the beauty of the things revealed and proposed in this way of salvation. The soul in it is enabled to see and understand that all the things belonging unto it are such as become God, his wisdom, goodness, and love; as was before declared. And a spiritual light enabling hereunto is of the essence of saving faith; unless this be in us, we do not, we cannot, give glory to God in any assent unto the truth. And faith is that grace which God has prepared, fitted, and suited, to give unto him the glory that is his due in the work of our redemption and salvation.
(2.) Upon this spiritual light into this revelation of God and his glory, in this way of saving sinners, the mind by faith finds and sees that all things in it are suited unto its own justification and salvation in particular, and that the power of God is in them to make them effectual unto that end. This is that act and work of faith whereon the whole blessed event does depend. It will not avail a man to see all sorts of viands and provisions, if they be no way suited unto his appetite, nor meet for his nourishment; nor will it be unto a man's spiritual advantage to take a view of the excellencies of the gospel, unless he find them suited unto his condition. And this is the hardest task and work that faith has to go through with.
Faith is not an especial assurance of a man's own justification and salvation by Christ; that it will produce, but not until another step or two in its progress be over: but faith is a satisfactory persuasion that the way
529
of God proposed in the gospel is fitted, suited, and able to save the soul in particular that does believe, -- not only that it is a blessed way to save sinners in general, but that it is such a way to save him in particular. So is this matter stated by the apostle, 1<540115> Timothy 1:15, "This is a faithful saying, and worthy of all acceptation," or approbation, "that Christ Jesus came into the world to save sinners, of whom I am chief." His faith does not abide here, nor confine itself unto this, that Christ Jesus came into the world to save sinners, that this is the holy and blessed way of God for the salvation of sinners in general; but he puts in for his own particular interest in that way: "It is God's way, fitted, and suited, and able to save me, who am the chiefest of sinners."
And this, as was said, is the greatest and the most difficult work of faith; for we suppose, concerning the person who is to believe, --
[1.] That he is really and effectually convinced of the sin of [our] nature, of our apostasy from God therein, the loss of his image, and the direful effects that ensue thereon.
[2.] That he has due apprehensions of the holiness and severity of God, of the sanction and curse of the law, with a right understanding of the nature of sin and its demerit.
[3.] That he have a full conviction of his own actual sins, with all their aggravations, from their greatness, their number, and all sorts of circumstances.
[4.] That he has a sense of the guilt of secret or unknown sins, which have been multiplied by that continual proneness unto sin which he finds working in him.
[5.] That he seriously consider what it is to appear before the judgment-seat of God, to receive a sentence for eternity, with all other things of the like nature, inseparable from him as a sinner.
When it is really thus with any man, he shall find it the hardest thing in the world, and clogged with the most difficulties, for him to believe that the way of salvation proposed unto him is suited, fitted, and every way able to save him in particular, -- to apprehend it such as none of his objections can rise up against, or stand before. But this is that, in the second place,
530
that the faith of God's elect will do: it will enable the soul to discern and satisfy itself that there is in this way of God every thing that is needful unto its own salvation. And this it will do on a spiritual understanding and due consideration of, --
[1.] The infiniteness of that wisdom, love, grace, and mercy, which is the original or sovereign cause of the whole way, with the ample declaration and confirmation made of them in the gospel.
[2.] Of the unspeakably glorious way and means for the procuring and communicating unto us of all the effects of that wisdom, grace, and mercy, -- namely, the incarnation and mediation of the Son of God, in his oblation and intercession.
[3.] Of the great multitude and variety of precious promises, engaging the truth, faithfulness, and power of God, for the communication of righteousness and salvation from those springs, by that means. I say, on the just consideration of these things, with all other encouragements wherewith they are accompanied, the soul concludes by faith that there is salvation for itself in particular, to be attained in that way.
(3.) The last act of faith, in the order of nature, is the soul's acquiescence in, and trust unto, this way of salvation for itself and its own eternal condition, with a renunciation of all other ways and means for that end. And because Jesus Christ, in his person, mediation, and righteousness, is the life and center of this way, as he in whom alone God will glorify his wisdom, love, grace, and mercy, -- as he who has purchased, procured, and wrought all this salvation for us, -- whose righteousness is imputed unto us for our justification, and who in the discharge of his office does actually bestow it upon us, -- he is the proper and immediate object of faith, in this act of trust and affiance. This is that which is called in the Scripture believing in Christ, -- namely, the trusting unto him alone for life and salvation, as the whole of divine wisdom and grace is administered by him unto these ends. For this we come unto him, we receive him, we believe in him, we trust him, we abide in him; with all those other ways whereby our faith in him is expressed.
And this is the second ground or reason whereon faith does close with, embrace, and approve of God's way of saving sinners; whereby it will
531
evidence itself, unto the comfort of them in whom it is, in the midst of all their trials and temptations.
Thirdly, Faith approves of this way, as that which makes the glory of God, in the giving and the sanction of the law, to be as eminently conspicuous as if it had been perfectly fulfilled by every one of us in our own persons. The law was a just representation of the righteousness and holiness of God; and the end for which it was given was, that it might be the means and instrument of the eternal exaltation of his glory in these holy properties of his nature.
Let no man imagine that God has laid aside this law, as a thing of no more use; or that he will bear a diminution of that glory, or any part of it, which he designed in the giving of it. Heaven and earth shall pass away, but no jot or little of the law shall do so. No believer can desire, or be pleased with, his own salvation, unless the glory of God designed by the law be secured. He cannot desire that God should forego any part of his glory that he might be saved. Yea, this is that on the account whereof he principally rejoices in his own salvation, -- namely, that it is that wherein God will be absolutely, universally, and eternally glorified.
Now, in this way of saving sinners by Jesus Christ, by mercy, pardon, and the righteousness of another (of all which the law knows nothing), faith does see and understand how all that glory which God designed in the giving of the law is eternally secured and preserved entire, without eclipse or diminution. The way whereby this is done is declared in the gospel. See <450324>Romans 3:24-26l 8:2-4; 10:3, 4. Hereby faith is enabled to answer all the challenges and charges of the law, with all its pleas for the vindication of divine justice, truth and holiness; it has that to offer which gives it the utmost satisfaction in all its pleas for God: so is this answer managed, <450832>Romans 8:32-34.
And this is the first way whereby the faith of God's elect does evidence itself in the minds and consciences of them that do believe, in the midst of all their contests with sin, their trials and temptations, to their relief and comfort, -- namely, the closing with, and approbation of, God's way of saving sinners by Jesus Christ, on the grounds and reasons which have been declared.
532
II
THE SECOND EVIDENCE OF THE FAITH OF GOD'S ELECT
The second way whereby true faith does evidence itself in the souls and consciences of believers, unto their supportment and comfort under all their conflicts with sin, in all their trials and temptations, is by a constant approbation of the revelation of the will of God in the Scripture concerning our holiness, and the obedience unto himself which he requires of us. This faith will never forego, whatever trials it may undergo, whatever darkness the mind may fall into; this it will abide by in all extremities. And that it may appear to be a peculiar effect or work of saving faith, some things are to be premised and considered: --
1. There is in all men by nature a light enabling them to judge of the difference that is between what is morally good and what is evil, especially in things of more than ordinary importance. This light is not attained or acquired by us; we are not taught it, we do not learn it: it is born with us, and inseparable from us; it prevents [exists previously to] consideration and reflection, working naturally, and in a sort necessarily, in the first acting of our souls.
And the discerning power of this light, as to the moral nature of men's actions, is accompanied inseparably with a judgment that they make concerning themselves as unto what they do of the one kind or other, and that with respect unto the superior judgment of God about the same things. This the apostle expressly ascribes unto the Gentiles, who had not the law, <450214>Romans 2:14, 15:
"The Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: which show the work of the law written in their hearts, their consciences also bearing witness, and their thoughts the meanwhile accusing or else excusing one another."
This is a most exact description of a natural conscience, in both the powers of it; it discerns that good and evil which is commanded and
533
forbidden in the law, and it passes an acquitting or condemning judgment and sentence, according to what men have done.
Wherefore, this approbation of duties in things moral is common unto all men. The light whereby it is guided may be variously improved, as it was in some of the Gentiles; and it may be stifled in some, until it seem to be quite extinguished, until they become like the beasts that perish. And where the discerning power of this light remains, yet, through a continual practice of sin and obduracy therein, the judging power of it as unto all its efficacy may be lost: so the apostle declares concerning them who are judicially hardened and given up unto sin, <450132>Romans 1:32,
"These, knowing the judgment of God, that they which commit such things are worthy of death, not only do the same, but have pleasure in them that do them."
They still discern what is evil and sinful, and know what is the judgment of God conceding such things; but yet the love of sin and custom in sinning do so far prevail in them, as to contemn both their own light and God's judgment, so as to delight in what is contrary unto them. These the apostle describes, <490419>Ephesians 4:19, "Being past feeling" (all sense of convictions), "they have given themselves over unto lasciviousness, to work all uncleanness with greediness;" such as the world is filled withal at this day.
This is not that approbation of obedience which we inquire after; it is, in some measure, in the worst of men, nor has it any likeness unto that duty of faith which we treat of, as will immediately appear.
2. There is a farther knowledge of good and evil by the law, and this is also accompanied with a judgment acquitting or condemning; for the law has the same judging power and authority over men that their own consciences have, -- namely, the authority of God himself. The law is to sinners as the tree of knowledge of good and evil, -- it opens their eyes to see the nature of what they have done; for "by the law is the knowledge of sin," <450320>Romans 3:20: and so is the knowledge of duty also; for it is the adequate rule of all duty. There is, I say, a knowledge and conviction of duty and sin communicated unto men by the law, and those far more clear and distinct than what is or can be found in men from the mere light of
534
nature; for it extends to more instances, that being generally lost where it is alone, as unto many important duties and sins; and it declares the nature of every sin and duty far more clearly than natural light of itself can do.
And this knowledge of good and evil by the law may be so improved in the minds of men as to press them unto a performance of all known duties, and an abstinence from all known sins, with a judgment on them all. But yet herein does not consist that approbation of holiness and obedience which faith will produce; for, --
(1.) As unto approbation or condemnation of good or evil: that which is by the law is particular, or has respect unto particular duties and sins, according as occasion does present them; and extends not unto the whole law absolutely, and all that is required in it. I do not say it is always partial; there is a legal sincerity that may have respect unto all known duties and sins, though it be very rare. Hardly shall we find a person merely under the power of the law, who does not evidence an indulgence unto some sin, and a neglect of some duties: but such a thing there may be; it was in Paul, in his pharisaism, -- he was, "touching the righteousness which is in the law, blameless," <500306>Philippians 3:6. He allowed not himself in any known sin, nor in the neglect of any known duty; nor could others charge him with any defect therein, -- he was blameless. But where this is, still this approbation or condemnation is particular, -- that is, they do respect particular duties and sins as they do occur; there is not a respect in them unto the whole righteousness and holiness of the law, as we shall see. Wherefore, a man may approve of every duty in its season as it is offered unto him, or when at any time he thinks of it by an act of his fixed judgment; and so, on the contrary, as unto sin; and yet come short of that approbation of holiness and righteousness which we inquire after.
(2.) It is not accompanied with a love of the things themselves that are good, as they are so, and a hatred of the contrary; for the persons in whom it is do not, cannot, "delight in the law of God after the inward man," as <450722>Romans 7:22, so as to approve of it, and all that is contained in it, cleaving to them with love and delight. They may have a love for this or that duty, and a hatred of the contrary, but it is on various considerations, suited unto their convictions and circumstances; but it is not on the account of its formal nature, as good or evil. Wherefore, --
535
(3.) No man, without the light of saving faith, can constantly and universally approve of the revelation of the will of God, as unto our holiness and obedience.
To make this evident, which is the foundation of our present discovery of the acting of saving faith, we must consider, --
[1.] What it is that is to be approved.
[2.] What this approbation is, or wherein it does consist: --
[1.] That which is to be approved is the holiness and obedience which God requires in us, our natures, and actions, and accepts from us, or accepts in ups. It is not particular duties as they occur unto us, taken alone and by themselves, but the universal correspondence of our natures and actions unto the will of God. The Scripture gives us various descriptions of it, because of the variety of graces and gracious operations which concur therein. We may here mention some of its principal concerns, having handled the nature of it at large elsewhere; for it may he considered, --
1st. As unto its foundation, spring, and causes: and this is the universal renovation of our natures into the image of God, <490424>Ephesians 4:24; or the change of our whole souls, in all their faculties and powers, into his likeness, whereby we become new creatures, or the workmanship of God created in Christ Jesus unto good works, 2<470517> Corinthians 5:17, <490210>Ephesians 2:10; wherein we are originally and formally sanctified throughout, in our "whole spirit, and soul, and body," 1<520523> Thessalonians 5:23. It is the whole law of God written in our hearts, transforming them into the image of the divine holiness, represented therein. And this, next unto the blood of Christ and his righteousness, is the principal spring of peace, rest, and complacency, in and unto the souls of believers: it is their joy and satisfaction to find themselves restored unto a likeness and conformity unto God, as we shall see farther immediately. And where there is not some gracious sense and experience hereof, there is nothing but disorder and confusion in the soul; nothing can give it a sweet composure, a satisfaction in itself, a complacency with what it is, but a spiritual sense of this renovation of the image of God in it.
2ndly. It may be considered as unto its permanent principle in the mind and affections; and this, because of its near relation unto Christ, its
536
conjunction with him, and derivation from him, is sometimes said to be Christ himself. Hence we live, yet not so much we as Christ lives in us, <480220>Galatians 2:20; for "without him we can do nothing," <431505>John 15:5; for "he is our life," <510304>Colossians 3:4. As it resides in believers, it is a permanent principle of spiritual life, light, love, and power, acting in the whole soul and all the faculties of the mind, enabling them to cleave unto God with purpose of heart, and to live unto him in all the acts and duties of spiritual life: this is that whereby the Holy Ghost is "in them a well of water, springing up into everlasting life," <430414>John 4:14. It is the spirit that is born of the Spirit; it is the divine nature, whereof we are made partakers by the promises; it is a principle of victorious faith and love, with all graces any way requisite unto duties of holy obedience; as to the matter or manner of their performance, enabling the soul unto all the acts of the life of God, with delight, joy, and complacency.
This it is in its nature. However, as unto degrees of its operation and manifestation, it may be very low and weak in some true believers, at least for a season; but there are none who are really so, but there is in them a spiritually vital principle of obedience, or of living unto God, that is participant of the nature of that which we have described; and if it be attended unto, it will evidence itself in its power and operations unto the gracious refreshment and satisfaction of the soul wherein it is. And there are few who are so destitute of those evidences but that they are able to say, "Whereas I was blind, now I see, though I know not how my eyes were opened; whereas I was dead, I find motions of a new life in me, in breathing after grace, in hungering and thirsting after righteousness, though I know not how I was quickened."
3rdly. It may be considered as unto its disposition, inclinations, and motions. These are the first acting of a vital principle; as the first acting of sin are called "the motions of sin" working in our members, <450705>Romans 7:5. Such motions and inclinations unto obedience do work in the minds of believers, from this principle of holiness; it produces in them a constant, invariable disposition unto all duties of the life of God. It is a new nature, and a nature cannot be without suitable inclinations and motions; and this new spiritual disposition consists in a constant complacency of mind in that which is good and according to the will of God, in an adherence by love unto it, in a readiness and fixedness of mind with respect unto
537
particular duties. In brief, it is that which David describes in the 119th Psalm throughout, and that which is figuratively foretold concerning the efficacy of the grace of the gospel in changing the natures and dispositions of those that are partakers of it, <231106>Isaiah 11:6-8.
This every believer may ordinarily find in himself; for although this disposition may be variously weakened, opposed, interrupted by indwelling sin, and the power of temptation; though it may be impaired by a neglect of the stirring up and exercise of the principle of spiritual life, in all requisite graces, on all occasions; yet it will still be working in them, and will fill the mind with a constant displicency with itself, when it is not observed, followed, improved. No believer shall ever have peace in his own mind, who has not some experience of a universal disposition unto all holiness and godliness in his mind and soul: herein consists that love of the law, of which it is said those in whom it is have "great peace, and nothing shall offend them," <19B9165>Psalm 119:165; it is that wherein their souls find much complacency.
4thly. It may be considered with respect unto all the acts, duties, and works, internal and external, wherein our actual obedience does consist. Being, on the principles mentioned, made free from sin, and becoming the servants of God, believers herein have their "fruit unto holiness," whereof "the end is everlasting life," <450622>Romans 6:22. This I need not stay to describe. Sincerity in every duty, and universality with respect unto all duties, are the properties of it.
"This is the will of God, even your sanctification," 1<520403> Thessalonians 4:3; that "holiness, without which no man shall see the Lord," <581214>Hebrews 12:14; "that good, and acceptable, and perfect will of God" which we are to approve, <451202>Romans 12:2.
[2.] Our next inquiry is, what is that approbation of this way of holiness which we place as an evidence of saving faith? And I say, it is such as arises from experience, and is accompanied with choice, delight, and acquiescence; it is the acting of the soul in a delightful adherence unto the whole will of God; it is a resolved judgment of the beauty and excellency of that holiness and obedience which the gospel reveals and requires, and that on the grounds which shall be immediately declared, and the nature thereof therein more fully opened.
538
This approbation cannot be in any unregenerate person, who is not under the conduct of saving faith, who is destitute of the light of it. So the apostle assures us, <450807>Romans 8:7, "The carnal mind is enmity against God: for it is not subject to the law of God, neither indeed can be." Whatever work it may have wrought in it, or upon it, yet, whilst it is carnal or unrenewed, it has a radical enmity unto the law of God; which is the frame of heart which stands in direct opposition unto this approbation. It may think well of this or that duty, from its convictions and other considerations, and so attend unto their performance; but the law itself, in the universal holiness which it requires, it does utterly dislike: those in whom it is are "alienated from the life of God through the ignorance that is in them," <490418>Ephesians 4:18. This life of God is that holiness and obedience which he requires of us in their principles and duties; and to be alienated from it is to dislike and disapprove of it: and such is the frame of mind in all unregenerate persons.
Having thus prepared the way, I return unto the declaration and confirmation of the assertion, namely, --
Treat true and saving faith, in all storms and temptations, in all darknesses and distresses, will evidence itself unto the comfort and supportment of them in whom it is, by a constant, universal approbation of the whole will of God, concerning our holiness and obedience, both in general and in every particular instance of it.
We may a little explain it: --
1. Faith will not suffer the mind, on any occasion or temptation, to entertain the least dislike of this way of holiness, or of any thing that belongs unto it. The mind may sometimes, through temptations, fall under apprehensions that one shall be eternally ruined for want of a due compliance with it; this makes it displeased with itself, but not with the obedience required. <450710>Romans 7:10, 12,
"The commandment, which was ordained to life, I found to be unto death; but the law is holy, and the commandment holy, and just, and good." "However it be with me, whatever becomes of me, though I die and perish, yet the law is holy, just, and good."
539
It dislikes nothing in the will of God, though it cannot attain unto a compliance with it. Sometimes the conscience is under perplexities and rebukes for sin; sometimes the mind is burdened by the tergiversation of the flesh unto duties that are cross unto its inclinations and interests; sometimes the world threatens the utmost dangers unto the performance of some duties of religion: but none of these are able to provoke the soul that is under the conduct of faith to dislike, to think hard of, any of those ways and duties whence these difficulties arise. And, --
2. As it will not dislike any thing in this way of holiness, so it will not desire on any occasion that there should be any alteration in it, or any abatement of it, or of any thing required in it. Naaman the Syrian liked well of the worship of the true God in general; but he would have an abatement of duty as to one instance, in compliance with his earthly interest, which discovered his hypocrisy. Such imaginations may befall the minds of men, that if they might be excused, in this or that instance, unto duties that are dangerous and troublesome (like profession in the times of persecution), or might be indulged in this or that sin, which either their inclinations are very prone unto, or their secular interest do call for, they should do well enough with all other things. Accordingly, the practice of many does answer their inclination and desire. They will profess religion and obedience unto God, but will keep back part of the price; -- will hide a wedge in their tents, through indulgence unto some corruption, or dislike of some duties in their circumstances: they would give unto themselves the measure of their obedience. And according as men's practice is, so do they desire that things indeed should be, that that practice should please God which pleased them. This faith abhors; the soul that is under the conduct of it is not capable of any one desire that any thing were otherwise than it is in the will of God concerning our holiness and obedience, no more than it can desire that God should not be what he is. No; though any imagination should arise in it, that by some change and abatement in some instances it might be saved, which now is uncertain whether that be so or no, it will admit of no such composition, but will choose to stand or fall unto the entire will of God.
We shall therefore, in the next place, proceed to inquire on what grounds it is that faith does thus approve of the whole will of God, as unto our
540
holiness and obedience; as also, how it evidences itself so to do. And these grounds are two: -- the one respecting God; the other, our own souls.
First, Faith looks on the holiness required of us as that which is suited unto the holiness of God himself, -- as that which it is meet for him to require, on the account of his own nature, and the infinite perfections thereof. The rule is, "Be ye holy, for I the LORD your God am holy;" -- "I require that of you which becomes and answers my own holiness; because I am holy, it is necessary that you should be so; if you are mine in a peculiar manner, your holiness is that which becomes my holiness to require."
We have before declared what this gospel holiness is, wherein it does consist, and what is required thereunto; -- and they may be all considered either as they are in us, inherent in us, and performed by us; or as they are in themselves, in their own nature, and in the will of God. In the first way, I acknowledge that, by reason of our weaknesses, imperfections, and partial renovation only, as to degrees, in this life, with our manifold defects and sins, they make not a clear representation of the holiness of God; however, they are the best image of it, even as in the meanest of believers, that this world can afford. But in themselves, and their own nature, as it lies in the will of God, they make up the most glorious representation of himself that God ever did or will grant in this world; especially if we comprise therein the exemplification of it in the human nature of Christ himself: for the holiness that is in believers is of the same nature and kind with that which was and is in Jesus Christ, though his exceed theirs inconceivably in degrees of perfection.
Wherefore we are required to be holy, as the Lord our God is holy; and perfect, as our heavenly Father is perfect: which we could not be, but that in our holiness and perfection there is a resemblance and answerableness unto the holiness and perfection of God. And if a due sense hereof were continually upon our hearts, it would influence us unto greater care and diligence in all instances of duty and sin than, for the most part, we do attain unto and preserve. If we did on all occasions sincerely and severely call ourselves to an account whether our frames, ways, and actions bear a due resemblance unto the holiness and perfections of God, it would be a spiritual preservative on all occasions.
541
Faith, I say, then, discerns the likeness of God in this holiness, and every part of it, -- sees it as that which becomes him to require; and thereon approves of it, reverencing God in it all: and it does so in all the parts of it, in all that belongs unto it.
1. It does so principally in the inward form of it, which we before described, -- in the new creature, the new nature, the reparation of the image of God that is in it: in the beauty hereof it continually beholds the likeness and glory of God. For it is created kata< Qeon> , -- according unto God, after him, or in his image, -- "in righteousness and true holiness," <490424>Ephesians 4:24. "The new man is renewed after the image of him that created him," <510310>Colossians 3:10.
When God first created all things, the heavens and the earth, with all that is contained in them, he left such footsteps and impressions of his infinite wisdom, goodness, and power, on them, that they might signify and declare his perfection, -- his eternal power and Godhead; yet did he not, he is not said to have created them in his own image. And this was because they were only a passive representation of him in the light of others, and not in themselves; nor did they represent at all that wherein God will be principally glorified among his creatures, -- namely, the universal rectitude of his nature in righteousness and holiness. But of man it is said, peculiarly and only, that he was made in the image and likeness of God: and this was because, in the rectitude of his nature, he represented the holiness and righteousness of God; which is the only use of an image. This was lost by sin. Man in his fallen condition does no more represent God; there is nothing in him that has any thing of the likeness or image of God in it; all is dead, dark, perverse, and confused. This new nature, whereof we speak, is created of God for this very end, that it may be a blessed image and representation of the holiness and righteousness of God. Hence it is called the "divine nature," whereof we are partakers, 2<610104> Peter 1:4. And he that cannot see a representation of God in it, has not the light of faith and life in him.
Hereon, I say, faith does approve of the form and principle of this holiness, as the renovation of the image of God in us; it looks upon it as that which becomes God to bestow and require, and therefore that which has an incomparable excellency and desirableness in it. Yea, when the soul
542
is ready to faint under an apprehension that it is not partaker of this holy nature, because of the power of sin in it and temptations on it, it knows not whether itself be born of God or no (as is the case with many); -- yet where this faith is, it will discern the beauty and glory of the new creation in some measure, as that which bears the image of God; and thereon does it preserve in the soul a longing after it, or a farther participation of it.
By this work or act of it does faith discover its sincerity; which is that which we inquire after. Whilst it has an eye open to behold the glory of God in the new creature, whilst it looks on it as that wherein there is a representation made of the holiness of God himself, as that which becomes him to require in us, and thereon approves of it as excellent and desirable, it will be an anchor unto the soul in its greatest storms; for this is a work beyond what a mere enlightened conscience can arise unto. That can approve or disapprove of all the acts and effects of obedience and disobedience, as unto their consequent; but to discern the spiritual nature of the new creature, as representing the holiness of God himself, and thereon constantly to approve of it, is the work [of faith] alone.
2. It does the same with respect unto the internal acts and effects of this new creature, or principle of new obedience. The first thing it produces in us is a frame of mind spiritual and heavenly; they that are after the Spirit are "spiritually-minded," <450805>Romans 8:5, 6. It looks on the opposite frame, namely, of being carnally-minded, as vile and loathsome; it consisting in a readiness and disposition of mind to actuate the lusts of the flesh. But this spiritual frame of mind, in a just constellation of all the graces of the Spirit, influencing, disposing, and making ready the soul for the exercise of them on all occasions, and in all duties of obedience, -- this is the inward glory of the "King's daughter," which faith sees and approves of, as that which becomes God to require in us; whatever is contrary hereunto, as a sensual, carnal, worldly frame of mind, it looks on as vile and base, unworthy of God, or of those who design the enjoyment of him.
3. It does the same with respect unto all particular duties, internal and external, when they are enlivened and filled up with grace. In them consists our "walking worthy at God," <510110>Colossians 1:10; 1<520212> Thessalonians 2:12, such a walk as is meet for God to accept; that whereby and wherein he is glorified. The contrary hereunto, in the neglect of the duties of holiness, or
543
the performance of them without the due exercise of grace, faith looks on as unworthy of God, unworthy of our high and holy calling, unworthy of our profession, and therefore does constantly condemn and abhor.
All this, as we observed before, faith will continue to do constantly, under temptations and desertions. There are seasons wherein the soul may be very weak, as unto the powers, effects, and duties of this spiritual life; such the psalmist oftentimes complains of in his own case, and it is evident in the experience of most. Few there are who have not found, at one time or another, great weakness, decays, and much deadness in their spiritual condition. And sometimes true believers may be at a loss as unto any refreshing experience of it in its operations. They may not be able to determine in the contest whether sin or grace have the dominion in them. Yet even in all these seasons faith will keep up the soul unto a constant high approbation of this way of holiness and obedience, in its root and fruits, in its principle and effects, in its nature, disposition, and duties. For when they cannot see the beauty of these things in themselves, they can see it in the promises of the covenant, in the truth of the gospel, wherein it is declared, and in the effects of it in others.
And great advantage is to be obtained by the due exercise of faith herein. For, --
(1.) It will never suffer the heart to be at rest in any sinful way, or under any such spiritual decays as shall estrange it from the pursuit of this holiness. The sight, the conviction of its excellency, the approbation of it, as that which in us and our measure answers the holiness of God, will keep up the mind unto endeavors after it, will rebuke the soul in all its neglects of it; nor will it allow any quiet or peace within, without an endeavor after a comfortable assurance of it. That soul is desperately sick which has lost an abiding sense of the excellency of this holiness, in its answerableness unto the holiness and will of God. Fears and checks of conscience are the whole of its security against the worst of sins; and they are a guard not to be trusted unto in the room of the peace of God. This is one great difference between believers and those that have not faith. Fear of the consequent of sin, with an apprehension of some advantages which are to be obtained by a sober life and the profession of religion, do steer and regulate the minds of unbelievers, in all they do towards God or for
544
eternity; but the minds of believers are influenced by a view of the glory of the image and likeness of God in that holiness, and all the parts of it, which they are called unto. This gives them love unto it, delight and complacency in it, enabling them to look upon it as its own reward. And without these affections none will ever abide in the ways of obedience unto the end.
(2.) Where faith is in this exercise, it will evidence itself, unto the relief of the soul, in all its darkness and temptations. The mind can never conclude that it wholly is without God and his grace, whilst it constantly approves of the holiness required of us. This is not of ourselves; by nature we are ignorant of it. This "life is hid with Christ in God," <510303>Colossians 3:3, where we can see nothing of it; hereon we are alienated from it, and do dislike it: "Alienated from the life of God through the ignorance that is in us," <490418>Ephesians 4:18. And most men live all their days in a contempt of the principal evidences and duties of this life of God, and of the principle of it, which they look on as a fable. Wherefore, the mind may have great satisfaction in a sight of the beauty and approbation of this holiness, as that which nothing can produce but sincere and saving faith.
Secondly, Faith approves of this way of holiness and obedience, as that which gives that rectitude and perfection unto our nature whereof it is capable in this world. It is the only rule and measure of them; and whatever is contrary thereunto is perverse, crooked, vile, and base. Some men think that their nature is capable of no other perfection but what consists in the satisfaction of their lusts; they know no other blessedness, nothing that is suitable to their desires, but the saving of nature, in the pursuit of its corrupt lusts and pleasures. So are they described by the apostle, <490419>Ephesians 4:19. The business of their lives is to make provision for the flesh, to fulfill it in the lusts thereof; they walk in the lusts of the flesh, "fulfilling" (so far as they are able) "the desires of the flesh and of the mind," <490203>Ephesians 2:3. They neither know nor understand what a hell of confusion, disorder, and base degeneracy from the original constitution, their minds are filled withal. This perfection is nothing but the next disposition unto hell; and it does manifest its own vileness unto every one who has the least ray of spiritual light.
545
Some among the heathen placed the rectitude of nature in moral virtues and operations, according unto them; and this was the utmost that natural light could ever rise up unto: but the uncertainty and weakness hereof are discovered by the light of the gospel.
It is faith alone that discovers what is good for us, in us, and unto us, whilst we are in this world. It is in the renovation of the image of God in us, -- in the change and transformation of our nature into his likeness, -- in acting from a gracious principle of a divine life, -- in duties and operations suited thereunto, -- in the participation of the divine nature by the promises, -- that the good, the perfection, the order, the present blessedness of our nature do consist.
Hereby are the faculties of our souls exalted, elevated, and enabled to act primigenial powers, with respect unto God and our enjoyment of him; which is our utmost end and blessedness. Hereby are our affections placed on their proper objects (such as they were created meet for, and in closing wherewith their satisfaction, order, and rest do consist), -- namely, God and his goodness, or God as revealed in Jesus Christ by the gospel.
Hereby all the powers of our souls are brought into a blessed frame and harmony in all their operations, -- whatever is dark, perverse, unquiet, vile, and base, being cast out of them. But these things must be a little more distinctly explained.
1. There is in this gospel holiness, as the spring and principle of it, a spiritual, saving light, enabling the mind and understanding to know God in Christ, and to discern spiritual things in a spiritual, saving manner; for herein
"God shines into our hearts, to give us the knowledge of his glory in the face of Jesus Christ," 2<470406> Corinthians 4:6.
Without this, in some degree, whatever pretense there may be or appearance of holiness in any, there is nothing in them of what is really so, and thereon accepted with God. Blind devotion, -- that is, an inclination of mind unto religious duties, destitute of this light, -- will put men on a multiplication of duties, especially such as are of their own invention, in "a show of wisdom in will-worship, and humility, and neglecting of the
546
body," as the apostle speaks, <510223>Colossians 2:23; wherein there is nothing of gospel holiness.
"The new man is renewed in knowledge after the image of him that created him," <510310>Colossians 3:10.
That this saving light and knowledge is the spring and principle of all real evangelical holiness and obedience, the apostle declares in that description which he gives us of the whole of it, both in its beginning and progress, <510109>Colossians 1:9-11,
"We desire that ye might be filled with the knowledge of his will, in all wisdom and spiritual understanding; that ye might walk worthy of the Lord unto all pleasing, being fruitful in every good work, and increasing in the knowledge of God; strengthened with all might, according to his glorious power, unto all patience and long suffering with joyfulness."
It is a blessed account that is here given us of that gospel holiness which we inquire after, in its nature, original, spring, progress, fruits, and effects; and a serious consideration of it as here proposed, -- a view of it in the light of faith, -- will evidence how distant and different it is from those schemes of moral virtues which some would substitute in its room. It has a glory in it which no unenlightened mind can behold or comprehend; the foundation of it is laid in the knowledge of the will of God, in all wisdom and spiritual understanding. This is that spiritual, saving light whereof we speak; the increase hereof is prayed for in believers by the apostle, <580101>Hebrews 1:17, 18, even
"that the God of our Lord Jesus Christ, the Father of glory, would give unto you the spirit of wisdom and revelation in the knowledge of him: the eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints;"
which here is called "increasing in the knowledge of God," verse 10. The singular glory of this saving light, in its original, its causes, use, and effects, is most illustriously here declared: and this light is in every true believer, and is the only immediate spring of all gospel holiness and obedience; for
547
"the new man is renewed in knowledge after the image of him that created him," <510310>Colossians 3:10.
This light, this wisdom, this spiritual understanding, thus communicated unto believers, is the rectitude and perfection of their minds in this world. It is that which gives them order, and peace, and power, enabling them to act all their faculties in a due manner, with respect unto their being and end. It is that which gives beauty and glory to the inward man, and which constitutes a believer an inhabitant of the kingdom of light, -- whereby we are "delivered from the power of darkness, and translated into the kingdom of the Son of God's love," <510113>Colossians 1:13; or "out of darkness into his marvelous light," 1<600209> Peter 2:9.
That which is contrary hereunto, is that ignorance, darkness, blindness, and vanity, which the Scripture declares to be in the minds of all unregenerate persons; and they are really so, where they are not cured by the glorious working of the power and grace of God before mentioned.
Now, faith discerns these things, as the spiritual man discerns all things, 1<460215> Corinthians 2:15. It sees the beauty of this heavenly light, and judges that it is that which gives order and rectitude unto the mind; as also, that that which is contrary unto it is vile, base, horrid, and to be ashamed of. As for those who "love darkness more than light, because their deeds are evil," -- it knows them to be strangers unto Christ and his gospel.
2. Again: there is required unto this holiness, a principle of spiritual life and love unto God. This guides, acts, and rules in the soul, in all its obedience; and it gives the soul its proper order in all its operations: that which is contrary hereunto is death, and enmity against God. Faith judges between these two principles and their operations: the former in all its acting it approves of as lovely, beautiful, desirable, as that which is the rectitude and perfection of the will: and the other it looks on as deformed, froward, and perverse.
3. The like may be said of its nature and operations in the affections, as also of all those duties of obedience which proceed from it, as it is described in the place before mentioned. It remains only that we show by what acts, ways, and means, faith does evidence this its approbation of gospel holiness, as that which is lovely and desirable in itself, and which
548
gives all that rectitude and perfection unto our minds which they are capable of in this world. And it does so, --
1. By that self-displicency and abasement which it works in the mind on all instances and occasions where it comes short of this holiness. This is the chief principle and cause of that holy shame which befalls believers on every sin and miscarriage, wherein they come short of what is required in it: <450621>Romans 6:21, "Those things whereof ye are now ashamed." Now when, by the light of faith, you see how vile it is, and unworthy of you, what a debasement of your souls there is in it, you are ashamed of it. It is true, the principal cause of this holy shame is a sense of the unsuitableness that is in sin unto the holiness of God, and the horrible ingratitude and disingenuity that there is in sinning against him; but it is greatly promoted by this consideration, that it is a thing unworthy of us, and that wherein our natures are exceedingly debased. So it is said of provoking sinners, that they "debase themselves even unto hell," <235709>Isaiah 57:9; or make themselves as vile as hell itself, by ways unworthy the nature of men. And this is one ground of all those severe self reflections which accompany godly sorrow for sin, 2<470711> Corinthians 7:11.
And hereby does faith evidence itself and its own sincerity, whilst a man is ashamed of, and abased in, himself for every sin, for every thing of sin, wherein it comes short of the holiness required of us, as that which is base and unworthy of our nature, in its present constitution and renovation; though it be that which no eye sees but God's and his own, he has that in him which will grow on no root but sincere believing. Wherefore, whatever may be the disquieting conflicts of sin in and against our souls, whatever decays we may fall into, -- which be the two principles of darkness and fears in believers, whilst this inward holy shame and self-abasement, on account of the vileness of sin, is preserved, faith leaves not itself without an evidence in us.
2. It does the same by a spiritual satisfaction, which it gives the soul in every experience of the transforming power of this holiness, rendering it more and more like unto God. There is a secret joy and spiritual refreshment rising in the soul from a sense of its renovation into the image of God; and all the acting and increases of the life of God in it augment this joy. Herein consists its gradual return unto its primitive order and
549
rectitude, with a blessed addition of supernatural light and grace by Christ Jesus; it finds itself herein coming home to God from its old apostasy, in the way of approaching to eternal rest and blessedness: and there is no satisfaction like unto that which it receives therein.
This is the second way wherein faith will abide firm and constant, and does evidence itself in the soul of every believer. However low and mean its attainments be in this spiritual life and the fruits of it, though it be overwhelmed with darkness and a sense of the guilt of sin, though it be surprised and perplexed with the deceit and violence thereof, yet faith will continue here firm and unshaken. It sees that glory and excellency in the holiness and obedience that God requires of us, -- as it is a representation of his own glorious excellencies, the renovation of his image, and the perfection of our natures thereby, -- as that it constantly approves of it, even in the deepest trials which the soul can be exercised withal; and whilst this anchor holds firm and stable we are safe.
550
III
THE THIRD EVIDENCE OF THE FAITH OF GOD'S ELECT
Thirdly, Faith will evidence itself by a diligent, constant endeavor to keep itself and all grace in due exercise in all ordinances of divine worship, private and public.
This is the touchstone of faith and spiritual obedience, the most intimate and difficult part of this exercise; where this is not, there is no life in the soul. There are two things whereby men do or may deceive themselves herein: --
1. Abounding in the outward performance of duties or a multiplication of them. Hereby hypocrites have in all ages deceived themselves, <235802>Isaiah 58:2, 3. And it was the covering that the church of Rome provided for their apostasy from the gospel: an endless multiplication of religious duties was that which they trusted to and boasted in. And we may find those daily that pretend a conscience as unto the constant observation of outward duties, and yet will abstain from no sin that comes in the way of their lusts. And men may and do ofttimes abide constantly in them, especially in their families and in public, yea, multiply them beyond the ordinary measure, hoping to countenance themselves in other lusts and neglects thereby.
2. Assistance of gifts in the performance of them; but as this may be where there is not one dram of grace, saving grace, so when rested in, it is a most powerful engine to keep the soul in formality, to ruin all beginning of grace, and to bring an incurable hardness on the whole soul.
Wherever faith is in sincerity, it will constantly labor, endeavor, and strive to fill up all duties of divine worship with the living, real, heart acting of grace; and where it does not so, where this is not attained, it will never suffer the soul to take any rest or satisfaction in such duties, but will cast them away as a defiled garment. He that can pass through such duties without a sensible endeavor for the real exercise of grace in them, and
551
without self-abasement on the performance of them, will hardly find any other clear evidence of saving faith in himself.
There are three evils that have followed the ignorance, or neglect, or weariness of this exercise of faith, which have proved the ruin of multitudes: --
1. This has been the occasion and original of all false worship in the world, with the invention of those superstitious rites and ceremonies wherein it consists. For men having lost the exercise of faith in the ordinances of worship that are of divine institution, they found the whole of it to be useless and burdensome unto them; for without this constant exercise of faith there is no life in it, nor satisfaction to be obtained by it. They must, therefore, have something in it, or accompanying of it, which may entertain their minds, and engage their affections unto it. If this had not been done, it would have been utterly deserted by the most. Hereon were invented forms of prayer in great diversity, with continual diversions and avocations of the mind from what is proposed; because it cannot abide in the pursuit of any thing spiritual without the exercise of faith. This gives it some entertainment by the mere performance, and makes it think there is something where indeed is nothing. Hereunto are added outward ceremonies of vestments, postures, and gestures of veneration, unto the same end. There is no other design in them all but to entertain the mind and affections with some complacency and satisfaction in outward worship, upon the loss or want of that exercise of faith which is the life and soul of it in believers. And as any persons do decay herein, they shall find themselves insensibly sinking down into the use of these lifeless forms, or that exercise of their natural faculties and memory which is not one jot better; yea, by this means, some, from an eminency in spiritual gifts, and the performance of duties by virtue of them, have sunk into an Ave Maria or a Credo, as the best of their devotion.
2. This has caused many to turn aside, to fall off from and forsake the solemn ordinances of divine worship, and to retake themselves unto vain imaginations for relief, in trembling, enthusiastical singing and feigned raptures; from hence have so many forsaken their own mercies to follow after lying vanities. They kept for a while unto the observance of the divine institutions of worship; but not having faith to exercise in them, by
552
which alone they are life and power, they became useless and burdensome unto them: they could find neither sweetness, satisfaction, nor benefit in them. It is not possible that so many in our days, if ever they had tasted of the old wine, should so go after new; -- if ever they had experience of that savor, power, and life, which is in the ordinances of divine worship, when acted and enlivened by the exercise of faith, should forsake them for that which is nothing: "They went out from us, but they were not of us; for if they had been of us, they would have continued with us." "Had they known it, they would not have crucified the Lord of glory." This, therefore, is the true reason why so many in our days, after they have for a season abode under, and in the observation of, the gospel ordinances of worship, have fallen off from them, namely, not having faith to exercise in them, nor endeavoring after it, they did really find no life in them, nor benefit by them.
3. Some, on the same ground, fall into profaneness, pretending to take up with a natural religion, without any instituted worship at all. Of this sort of persons we have multitudes in the days wherein we live; having nothing of the light of faith, they can see no form or comeliness in Christ, nor in any thing that belongs unto him. By these means are souls every day precipitated into ruin.
Herein, therefore, I say, true faith will evidence itself in all darknesses and distress whatsoever: it will always endeavor to keep itself, and all other graces, in a due and constant exercise in all duties of worship, private and public. It may sometimes be weakened in its acting and operations, it may be under decays, it may be as a sleep, and that not only as unto particular duties and seasons, but as unto the inward habitual frame of the mind; but where it is true and genuine, it will shake itself out of this dust, cast off the sin that does so easily beset us, and stir up itself, with all might and contention, unto its duty. And there is no more dangerous state for a soul than when it is sinking down into formality, and neglect of the exercise of faith, in a multitude of duties; then is it assuredly ready to die, if it be not dead already.
If we are wise, therefore, we will watch, and take care that we lose not this evidence of faith; it will stand us instead when, it may be, all other things seem to be against us. Some have been relieved by the remembrance of this
553
exercise of faith, when they have been at the door of desperation: -- such or such a season they had experience of the work of faith in prayer, has been their relief. An experience hereof is a jewel, which may be of no great use whilst it lies by you locked up in a cabinet, but which you will know the worth of if ever you come to need bread for your lives.
It is, therefore, worthwhile to inquire what we ought to do, or what means we ought to use, that we may keep up faith unto its due exercise in all the parts of divine worship, so as that it may give us a comforting evidence of itself in times of temptation and darkness? And unto this end the ensuing directions may be of use: --
1. Labor to have your hearts always affected with a due sense of the infinite perfections of the divine nature in all our approaches unto him, especially of his sovereign power, holiness, immensity, and omnipresence; and this will produce in us also a sense of infinite distance from him. As this is necessary, from the nature of the things themselves, so the Scripture gives us such descriptions of God as are suited to in generate this frame in us. This is that which Joshua aimed to bring the people unto, when he designed to engage them in the service of God in a due manner, <062419>Joshua 24:19-22; and that which the apostle requires in us, <581228>Hebrews 12:28, 29. And unto the same end glorious descriptions and appearances of God are multiplied in Scripture. If we fail herein, if we do not on all occasions fill our minds with reverential thoughts of God, his greatness and his holiness, faith has no foundation to stand upon in its exercise in the duties of worship. This is the only inlet into the due exercise of grace: where it is wanting, all holy thoughts and affections are shut out of our minds; and where it is present, it is impossible but that there will be some gracious working of heart in all our duties. If we are empty hereof in our entrance of duties, we shall be sure to be filled with other things, which will be clogs and hindrances unto us; but reverential thoughts of God, in our approaches unto him, will cast out all superfluity of naughtiness, and dissipate all carnal, formal frames, which will vitiate all our duties. Keep your hearts, therefore, under this charge in all your accesses unto God, and it will constantly open a door unto that exercise of faith which we inquire after.
554
Hereon and herewith we shall be affected with a sense of our infinite distance from him; which is another means to stir up faith unto its due exercise in reverence and godly fear. So Abraham was affected, <011827>Genesis 18:27. [This is that] which the wise man directs us unto, <210502>Ecclesiastes 5:2.
Carnal boldness in the want of these things ruins the souls of men, rendering all their duties of worship unacceptable unto God, and unprofitable unto themselves.
2. Affect your hearts with a due sense of the unsuitableness of our best duties unto his holiness and majesty, and of his infinite condescension in the acceptance of them. Suppose there is in any of our duties the best and the most lively exercise of grace that we can attain unto, the most fervency in prayer, with the most diligent attendance of our minds the most humility and contrite trembling in hearing the word, the most devout affection of our minds in other parts of worship; alas! what is all this to God? How little does it answer his infinite holiness! See Job<180418> 4:18, 19; 15:15, 16. Our goodness extends not unto him, <191602>Psalm 16:2. There are no measures, there is no proportion, between the holiness of God and our best duties. There is iniquity in our holy things; they have need of mercy and pardon, of cleansing and justification, by the blood of Christ, no less than our persons: and an infinite condescension it is in God to take any notice of us or them; yea, it is that which we must live in all holy admiration of all our days.
Now if it be thus with our best duties, in our best frames, what an outrage of sloth and negligence is it, if we bring the carcass of duties unto God, for want of stirring up faith unto its due exercise in them! How great is this folly, how unspeakable is the guilt of this negligence! Let us, therefore, keep a sense hereof upon our hearts, that we may always stir up ourselves unto our best in duties of religious worship. For, --
3. A negligence herein, or the want of stirring up faith unto a due exercise in all duties of worship, is the highest affront we can put upon God, arguing a great regardlessness of him. Whilst it is so with us, we have not, we cannot have, a due sense of any of the divine perfections, of the divine nature; we turn God what lies in us into an idol, supposing that he may be put off with the outside and appearance of things. This the apostle
555
cautions us against, <580412>Hebrews 4:12, 13, and [is that] which God detests, <232913>Isaiah 29:13; and he pronounces him a deceiver, and cursed, who offers unto him the lame and blind while he has a male in the flock, <390114>Malachi 1:14. Yet thus is it with us, in some degree, whenever we are negligent in stirring up faith into its proper exercise in holy duties: that alone renders them the male of the flock; without it they are lame and blind, -- a corrupt thing.
It is a sad thing for men to lose their duties, to be at charge and trouble in the multiplication of them, and attendance unto them to no purpose. Oh, how much more sad is it when they are all provocations of God's glory! when they tend to increase the formality and hardness of their hearts, towards the ruin of their souls!
"Stand in awe," therefore, "and sin not; commune with your own hearts;" cease not, until on all occasions you bring them into that exercise of faith wherein you may glorify God as God, and not deal with him as an idol.
4. Unto the same end, keep your souls always deeply affected with a sense of the things about which you are to treat with God in all the duties of his worship. They are referred unto two heads: --
(1.) Those which concern his glory;
(2.) Those which concern our own souls.
Without a constant due sense of these things on our hearts, faith will not act itself aright in any of our duties. Without this intimate concern and deep sense, we know not whether we need faith in our prayers, or have an exercise of it; formality will drown all. The best of our prayers is but an expression unto God of what sense we have of these things. If we have none, we pray not at all, whatever we say or do; but when these things dwell in our minds, when we think on them continually, when our hearts cleave unto them, faith will be at work in all our approaches to God. Can you not pray? Charge your hearts with these things, and you will learn so to do.
5. Watch diligently against those things which ye find by experience are apt to obstruct your fervency in duties. Such are indispositions through the flesh, or weariness of the flesh, distracting, foolish imaginations, the
556
occasions of life revolving in our minds, and the like. If such impediments as these be not removed, if they be not watched against, they will influence the mind, and suffocate the exercise of faith therein.
6. Above all, the principal rule herein is, that we would always carefully remember the concernment of Christ in these duties, with respect unto his office. He is the high priest over the house of God; through him, and under his conduct, are we always to draw nigh to God; and his work it is to present the prayers and supplications of the church to God. Now, we have no way to come unto Christ, for his assistance in the discharge of his office on our behalf, but by faith; and in all our duties of holy worship we make a profession of our doing so, -- of our coming unto God by him as our high priest. If we endeavor not therein to have faith in exercise, how do we mock, or make a show to him of doing that which indeed we endeavor not to do! There can be no greater contempt of Christ in his office, nor greater undervaluation of his love. But a due consideration hereof, namely, of the concernment of Christ in all our duties, with respect unto the office which he discharges for us in heaven, -- is that which directly leads faith into its proper exercise. For through him, and that in discharge of his office, we believe in God. And when the mind is exercised with due thoughts of him, if there be any thing of true saving faith in the heart, it will act itself unto a blessed experience.
These things may be of use to stir us up, and guide us unto that exercise of faith in all holy duties, an experience whereof abiding in the soul will evidence the truth of it, unto our supportment and comfort in all temptations and distresses.
Some, it may be, will say that their gift in prayer is mean and weak, -- that they cannot express themselves with earnestness and fervency; and so know not whether there be any faith in exercise in their prayers or no. I answer, There is nothing at all herein; for grace may be very high where gifts are very low, and that frequently.
And it may be others will complain of the meanness of their gifts on whom they attend in prayer, which is such as they cannot accompany them in the exercise of any grace. I answer, --
557
1. There is no doubt but that there is a great difference in the spiritual gifts of men in this matter, some being much more effectual unto edification than others.
2. Take care that you are called in providence and duty to join with them whom you intend; that you do not first voluntarily choose that which is unto your disadvantage, and then complain of it.
3. Be their gifts never so mean, if grace in their own hearts be exercised by it, so it may be in ours: where there is no evidence thereof, I confess the case is hard.
4. Let the mind be still fixed on the matter or things uttered in prayer, so as to close with, and act faith about, what is real object of it, and it will find its proper work in that duty.
558
IV
THE FOURTH EVIDENCE OF THE FAITH OF GOD'S ELECT
I come, in the next place, to instance in a peculiar way whereby true faith will evidence itself, -- not always, but on some occasions: and this is by bringing the soul into a state of repentance. And three things must be spoken unto, --
1. In general, what I intend by this state of repentance.
2. What are the times and occasions, or who are the persons, wherein faith will act itself unto this end.
3. What are the duties required unto such a state.
1. By this state of repentance I do not understand merely the grace and duty of evangelical repentance; for this is absolutely inseparable from true faith, and no less necessary unto salvation than itself. He that does not truly and really repent of sin, whatever he profess himself to believe, he is no true believer. But I intend now somewhat that is peculiar, that is not common unto all, whereby on some occasions faith does evidence its power and sincerity.
Neither yet do I mean a grace, duty, or state, that is of another kind or nature from that of gospel repentance, which is common to all believers. There are not two kinds of true repentance, nor two different states of them that are truly penitent; all that I intend is an eminent degree of gospel repentance, in the habit or root, and in all the fruits and effects of it. There are various degrees in the power and exercise of gospel graces, and some may be more eminent in one, and some in another: as Abraham and Peter in faith, David and John in love. And there may be causes and occasions for the greater and higher exercise of some graces and duties at one time than at another; for we are to attend unto duties according unto our circumstances, so as we may glorify God in them, and advantage our own souls. So the apostle James directs us, chap. <590513>5:13, "Is any afflicted? Let him pray. Is any merry? Let him sing psalms." Several states, and various circumstances in them, call for the peculiar exercise of several graces, and
559
the diligent performance of several duties. And this is that which is here intended, -- namely, a peculiar, constant, prevalent exercise of the grace and duties of repentance in a singular manner. What is required hereunto shall be afterwards declared.
2. As unto the persons in whom this is required, and in whom faith will evidence itself by it, they are of various sorts: --
(1.) Such as have been, by the power of their corruptions and temptations, surprised into great sins. That some true believers may be so, we have precedents both in the Old Testament and in the New; -- such, I mean, as uncleanness, drunkenness, gluttony, theft, premeditated lying, oppression in dealing, and failing in profession in the time of persecution; this latter in the primitive church was never thought recoverable but by faith acting itself in a state of repentance. Such sins will have great sorrows; as we see in Peter, and the incestuous Corinthian, who was in danger to be "swallowed up with overmuch sorrow," 2<470207> Corinthians 2:7. Where it has been thus with any, true faith will immediately work for a recovery, by a thorough humiliation and repentance, as it did in Peter; and in case that any of them shall lie longer under the power of sin, through want of effectual convictions, it will cost them dear in the issue, as it did David. But in this case, for the most part, faith will not rest in the mere jointing again the bone that was broken, or with such a recovery as gives them peace with God and their own consciences; but by a just and due remembrance of the nature of their sin, its circumstances and aggravations, the shameful unkindness towards God that was in it, the grief of the Holy Spirit, and dishonor of Christ by it, it will incline and dispose the soul to a humble, contrite frame, to a mournful walking, and the universal exercise of repentance all its days.
And, indeed, where it does not so, men's recovery from great sins is justly to be questioned as unto their sincerity. For want hereof it is that we have so many palliated cures of great sins, followed with fearful and dangerous relapses. If a man subject to great corruptions and temptations, has by them been surprised into great actual sins, and been seemingly recovered through humiliation and repentance, if he again break the yoke of this stated repentance whereof we speak, he will quickly again be overcome,
560
and perhaps irrecoverably. Herein, he alone that walks softly, walks safely.
(2.) It is necessary for such as have given scandal and offense by their miscarriages; this will stick very close unto any who has the least spark of saving faith. It is that which God is in a peculiar manner provoked with in the sins of his people; as in the case of David, 2<101214> Samuel 12:14. So also <263620>Ezekiel 36:20; <450224>Romans 2:24. This keeps alive the remembrance of sin, and sets it before men continually, and is a spring, in a gracious soul, of all acts and duties of repentance. It was so in David all his days; and probably in Mary Magdalene also. Where it has been thus with any, faith will keep the soul in an humble and contrite frame, watchful against pride, elation of mind, carelessness, and sloth: it will recover godly sorrow and shame, with revenge, or self-reflection, in great abasement of mind; all which things belong to the state of repentance intended. They that can easily shake off a sense of scandal given by them, have very little of Christian ingenuity in their minds.
(3.) It is so unto such as have perplexing lusts and corruptions, which they cannot so subdue but that they will be perplexing and defiling of them; for where there are such, they will, in conjunction with temptations, frequently disquiet, wound, and defile the soul. This brings upon it weariness and outcries for deliverance, <450724>Romans 7:24. In this state faith will put the soul on prayer, watchfulness, diligence, in opposition unto the deceit and violence of sin. But this is not all; it will not rest here, but it will give the mind such a sense of its distressed, dangerous condition, as shall fill it constantly with godly sorrow, self-abasement, and all duties of repentance. No man can hold out in such a conflict, nor maintain his peace on right grounds, who does not live in the constant exercise of repentance, -- indeed, who does not endeavor in some measure to come up unto that state of it which we shall afterwards describe. For men who have unnameable corruptions working continually in their minds, by imaginations, thoughts, and affections, to think to carry it in a general way of duties and profession, they will be mistaken if they look either for victory or peace; this sort of men are, of all others, most peculiarly called unto this state and duty.
561
(4.) Such as would be found mourners for the sins of the age, place, and time wherein they live, with the consequent of them, in the dishonor of God, and the judgments which will ensue thereon. There are times wherein this is an especial and eminent duty, which God does highly approve of. Such are they wherein the visible church is greatly corrupted, and open abominations are found amongst men of all sorts; even as it is at this day. Then does the Lord declare how much he values the performance of this duty, -- as he testifies, <260904>Ezekiel 9:4, they alone shall be under his especial care in a day of public distress and calamity, -- a duty wherein it is to be feared that we are most of us very defective. Now, the frame of heart required hereunto cannot be attained, nor the duty rightly performed, without that state of repentance and humiliation which we inquire into. Without it we may have transient thoughts of these things, but such as will very little affect our minds; but where the soul is kept in a constant spiritual frame, it will be ready for this duty on all occasions.
(5.) It becomes them who, having passed through the greatest part of their lives, do find all outward things to issue in vanity and vexation of spirit, as it was with Solomon when he wrote his Ecclesiastes. When a man recounts the various scenes and appearances of things which he has passed through in his life, and the various conditions he has been in, he may possibly find that there is nothing steady but sorrow and trouble. It may be so with some, I say, with some good men, with some of the best men, as it was with Jacob. Others may have received more satisfaction in their course; but if they also will look back, they shall find how little there has been in the best of their transient comforts; they will see enough to make them say, "There is nothing in these things; it is high time to take off all expectations from them." Such persons seem to be called unto this especial exercise of repentance and mourning for the remainder of their lives.
(6.) Such as whose hearts are really wounded and deeply affected with the love of Christ, so as that they can hardly bear any longer absence from him, nor delight in the things wherein they are detained and kept out of his presence. This frame the apostle describes, 2<470502> Corinthians 5:2, 4, 6, 8. They live in a groaning condition, thoroughly sensible of all the evils that accompany them in this absence of the Bridegroom; and they cannot but continually reflect upon the sins and follies which their lives have been and are filled withal, in this their distance from Christ. Whereas, therefore,
562
their hearts are filled with inflamed affections towards him, they cannot but walk humbly and mournfully until they come unto him. It may be said that those who have experience of such affection unto the Lord Jesus cannot but have continual matter of joy in themselves; and so of all men have least need of such a state of constant humiliation and repentance. I say it is so indeed, they have such matter of joy; and therewith Christ will be formed in them more and more every day. But I say also, there is no inconsistency between spiritual joy in Christ and godly sorrow for sin; yea, no man in this life shall ever be able to maintain solid joy in his heart, without the continual working of godly sorrow also; yea, there is a secret joy and refreshment in godly sorrow, equal unto the chiefest of our joys, and a great spiritual satisfaction.
These several sorts of persons, I say, are peculiarly called unto that exercise of faith in repentance which we inquire after.
Before I proceed to show wherein this state I intend does consist, and what is required thereunto (which is the last thing proposed),
I shall premise some rules for the right judging of ourselves with respect unto them. As, --
1. Faith will evidence its truth (which is that we inquire after) in its sincere endeavor after the things intended, though its attainments as unto some of them be but mean and low; yea, a sense of its coming short in a full answering of them or compliance with them, is a great ingredient in that state called unto. If, therefore, faith keep up this design in the soul, with a sincere pursuit of it, though it fail in many things, and is not sensible of any great progress it makes, it will therein evidence its sincerity.
2. Whereas there are sundry things, as we shall see, required hereunto, it is not necessary that they should be found all equally in all who design this state and frame. Some may be more eminent in one of them, some in another; some may have great helps and furtherance unto some of them in a peculiar manner, and some great obstructions in the exercise of some of them. But it is required that they be all radically in the heart, and be put forth in exercise sometimes, on their proper occasions.
3. This state, in the description of it, will sufficiently distinguish itself from that discontent of mind whereon some withdraw themselves from the
563
occasions of life, rather condemning others than themselves, on mere weariness of the disappointments of the world, which has cast some into crooked paths.
1. The first thing required hereunto is weanedness from the world. The rule of most men is, that all things are well enough with them, with respect unto the world, whilst they keep themselves from known particular sins in the use of the things of it. Whilst they do so in their own apprehensions, they care not how much they cleave unto it, -- are even swallowed up in the businesses and occasions of it. Yea, some will pretend unto and make an appearance of a course of life more than ordinarily strict, whilst their hearts and affections cleave visibly to this world and the things of it. But the foundation of the work of faith we inquire into must be laid in mortification and weanedness from the world.
In ancient times, sundry persons designed a strict course of mortification and penitence, and they always laid the foundation of it in a renunciation of the world; but they fell most of them into a threefold mistake, which ruined the whole undertaking. For, --
(1.) They fell into a neglect of such natural and moral duties as were indispensably required of them: they forsook all care of duties belonging unto them in their relations as fathers, children, husbands, wives, and the like, retaking themselves into solitudes; and hereby also they lost all that political and Christian usefulness which the principles of human society and of our religion do oblige us unto. They took themselves unto a course of life rendering the most important Christian duties, such as respect other men of all sorts, in all fruits of love, utterly impossible unto them. They could be no more useful nor helpful in the places and circumstances wherein they were set by divine Providence: which was a way wherein they could not expect any blessing from God. No such thing is required unto that renunciation of the world which we design; with nothing that should render men useless unto all men do Christian duties interfere. We are still to use the world whilst we are in it, but not abuse it; as we have opportunity, we must still do good unto all. Yea, none will be so ready to the duties of life as those who are most mortified to the world. Thoughts of retirement from usefulness, unless [under] a great decay of outward strength, are but temptations.
564
(2.) They engaged themselves into a number of observances nowhere required of them: such were their outward austerities, fastings, choice of meats, times of prayer; whereunto, at length, self-maceration and disciplines were added. In a scrupulous, superstitious observance of these things their whole design at length issued, giving rise and occasion unto innumerable evils. Faith directs to no such thing; it guides to no duty but according to the rule of the word.
(3.) At length they began to engage themselves by vow into such peculiar orders and rules of a pretended religious life as were by some of their leaders presented unto them; and this ruined the whole.
However, the original design was good, -- namely, such a renunciation of the world as might keep it and all the things of it from being a hindrance unto us in an humble walk before God, or any thing that belongs thereunto. We are to be crucified unto the world, and the world unto us, by the cross of Christ; we are to be so in a peculiar manner, if we are under the conduct of faith, in a way of humiliation and repentance. And the things ensuing are required hereunto: --
(1.) The mortification of our affections unto the desirable things of this life: they are naturally keen and sharp-set upon them, and do tenaciously adhere unto them; especially they are so when things have an inlet into them by nearness of relation, as husbands, wives, children, and the like. Persons are apt to think they can never love them enough, never do enough for them (and it is granted they are to be preferred above all other earthly things); but where they fill and possess the heart, where they weaken and obtund the affections unto things spiritual, heavenly, and eternal, unless we are mortified unto them, the heart will never be in a good frame, nor is capable of that degree in the grace of repentance which we seek. It is so with the most, as unto all other useful things in this world, -- as wealth, estates, and peace: whilst they are conversant about them, as they suppose in a lawful manner, they think they can never overvalue them, nor cleave too close unto them. But here we must begin, if we intend to take any one step into this holy retirement. The edge of our affections and desires must be taken off from these things: and hereunto three things are necessary: --
565
[1.] A constant, clear view and judgment of their uncertainty, emptiness, and disability to give any rest or satisfaction. Uncertain riches, uncertain enjoyments, perishing things, passing away, yea, snares, burdens, hindrances, the Scripture represents them to be; -- and so they are. If the mind were continually charged home with this consideration of them, it would daily abate its delight and satisfaction in them.
[2.] A constant endeavor for conformity unto Christ crucified. It is the cross of Christ whereby we are crucified unto the world and all things in it. When the mind is much taken up with thoughts of Christ, as dying, how and for what he died, if it has any spark of saving faith in it, it will turn away the eyes from looking on the desirable things of this world with any delightful, friendly aspect. Things will appear unto it as dead and discolored.
[3.] The fixing of them steadily on things spiritual and eternal; whereof I have discoursed at large elsewhere. The whole of this advice is given us by the apostle, <510301>Colossians 3:1-5. Herein faith begins its work, this is the first lesson it takes out of the gospel, -- namely, that of self-denial, whereof this mortification is a principal part. Herein it labors to cast off every burden, and the sin that does so easily beset us. Unless some good degree be attained here, all farther attempts in this great duty will be fruitless. Do you, then, any of you, judge yourselves under any of those qualifications before mentioned, which render this duty and work of faith necessary unto you? Sit down here at the threshold, and reckon with yourselves that unless you can take your hearts more off from the world, -- unless your affections and desires be mortified and crucified, and dead in you, in a sensible degree and measure, -- unless you endeavor every day to promote the same frame in your minds, -- you will live and die strangers to this duty.
(2.) This mortification of our affections towards these things, our love, desire, and delight, will produce a moderation of passions about them, as fear, anger, sorrow, and the like; such will men be stirred up unto in those changes, losses, crosses, which these things are subject unto. They are apt to be tender and soft in those things; they take every thing to heart; every affliction and disappointment is aggravated, as if none almost had such things befall them as themselves; every thing puts them into a commotion.
566
Hence are they often surprised with anger about trifles, influenced by fear in all changes, with other turbulent passions. Hence are men morose, peevish, froward, apt to be displeased and take offense on all occasions. The subduing of this frame, the casting out of these dispositions and perverse inclinations, is part of the work of faith. When the mind is weaned from the world and the things of it, it will be sedate, quiet, composed, not easily moved with the occurrences and occasions of life: it is dead unto them, and in a great measure unconcerned in them. This is that "moderation" of mind wherein the apostle would have us excel, <500405>Philippians 4:5; for he would have it so eminent as that it might appear unto "all men," that is, who are concerned in us, as relations, families, and other societies. This is that which principally renders us useful and exemplary in this world; and for the want whereof many professors fill themselves and others with disquietments, and give offense unto the world itself. This is required of all believers; but they will be eminent in it in whom faith works this weanedness from the world, in order unto a peculiar exercise of repentance.
(3.) There is required hereunto an unsolicitousness about present affairs and future events. There is nothing given us in more strict charge in the Scripture, than that we should be careful in nothing, solicitous about nothing, take no thought for tomorrow, but to commit all things unto the sovereign disposal of our God and Father, who has taken all these things into his own care. But so it is come to pass, through the vanity of the minds of men, that what should be nothing unto them is almost their all. Care about things present, and solicitousness about things to come, in private and public concerns, take up most of their thoughts and contrivances. But this also will faith subdue on this occasion, where it tends unto the promotion of repentance, by weanedness from the world. It will bring the soul into a constant, steady, universal resignation of itself unto the pleasure of God, and satisfaction in his will. Hereon it will use the world as if it used it not, with an absolute unconcernment in it as unto what shall fall out. This is that which our Savior presses so at large, and with so many divine seasonings, <400625>Matthew 6:25-34.
(4.) A constant preference of the duties of religion before and above the duties and occasions of life. These things will continually interfere if a diligent watch be not kept over them, and they will contend for preference;
567
and their success is according to the in interest and estimation which the things themselves have in our minds. If the interest of the world be there prevalent, the occasions of it will be preferred before religious duties; and they shall, for the most part, be put off unto such seasons wherein we have nothing else to do, and it may be fit for little else. But where the interest of spiritual things prevail it will be otherwise, according to the rule given us by our blessed Savior,
"Seek first the kingdom of God and the righteousness thereof," etc., <400633>Matthew 6:33.
I confess this rule is not absolute as unto all seasons and occasions: there may be a time wherein the observation of the Sabbath must give place to the pulling an ox or an ass out of a pit; and on all such occasions the rule is, that mercy is to be preferred before sacrifice. But, in the ordinary course of our walking before God, faith will take care that a due attendance unto all duties of religion be preferred to all the occasions of this life; they shall not be shuffled off on trifling pretenses, nor cast into such unseasonable seasons as otherwise they will be. There also belongs unto that weanedness from this world, which is necessary unto an eminency in degrees of humiliation and repentance, watching unto prayer.
(5.) Willingness and readiness to part with all for Christ and the gospel. This is the animating principle of the great duty of taking up the cross, and self-denial therein. Without some measure of it in sincerity, we cannot be Christ's disciples; but in the present case there is an eminent degree, which Christ calls the hating of all things in comparison of him, that is required, -- such a readiness as rejects with contempt all arguing against it, -- such as renders the world no burden unto it in any part of our race, -- such as establishes a determinate resolution in the mind, that as God calls, the world and all the concernments of it should be forsaken for Christ and the gospel. Our countenances and discourses in difficulties do not argue that this resolution is prevalent in us; but so it is required in that work of faith which we are in the consideration of.
2. A second thing that belongs hereunto is a peculiar remembrance of sin, and converse about it in our minds, with self-displicency and abhorrence. God has promised in his covenant that he "will remember our sins no more," that is, to punish them; but it does not thence follow that we
568
should no more remember them, to be humbled for them. Repentance respects sin always; wherever, therefore, that is, there will be a continual calling sin to remembrance. Says the psalmist, "My sin is ever before me."
There is a threefold calling our past sins unto remembrance: --
(1.) With delight and contentment. Thus is it with profligate sinners, whose bodies are grown unserviceable unto their youthful lusts. They call over their former sins, roll them over in their minds, express their delight in them by their words, and have no greater trouble but that, for the want of strength or opportunity, they cannot still live in the practice of them: this is to be old in wickedness, and to have their bones filled with the sins of their youth. So do many in this age delight in filthy communication, unclean society, and all incentives of lust, -- a fearful sign of being given over unto a reprobate mind, a heart that cannot repent.
(2.) There is a remembrance of sin unto disquietment, terror, and despair. Where men's consciences are not seared with a hot iron, sin will visit their minds ever and anon with a troublesome remembrance of itself, with its aggravating circumstances. For the most part men hide themselves from this visitor, -- they are not at home, not at leisure to converse with it, but shift it off, like insolvent debtors, from day to day, with a few transient thoughts and words. But sometimes it will not be so put off, -- it will come with an arrest or a warrant from the law of God, that shall make them stand and give an account of themselves. Hereon they are filled with disquietments, and some with horror and despair; which they seek to pacify and divert themselves from by farther emerging [immersing?] themselves in the pursuit of their lusts. The case of Cain, <010413>Genesis 4:13, 16, 17.
(3.) There is a calling former sins to remembrance as a furtherance of repentance; and so they are a threefold glass unto the souls wherein it has a treble object: --
[1.] It sees in them the depravation of its nature, the evil quality of that root which has brought forth such fruit; and they see in it their own folly, how they were cheated by sin and Satan; they see the unthankfulness and unkindness towards God wherewith they were accompanied. This fills them with holy shame, <450621>Romans 6:21. This is useful and necessary unto
569
repentance. Perhaps if men did more call over their former sins and miscarriages than they do, they would walk more humbly and warily than they do for the most part. So David in his age prays for a renewed sense of the pardon of the sins of his youth, <192507>Psalm 25:7.
[2.] The soul sees in them a representation of the grace, patience, and pardoning mercy of God. "Thus and thus was it with me: God might justly have cast me off for ever; he might have cut me off in the midst of these sins, so as that I should have had no leisure to have cried for mercy; and perhaps some of them were sins long continued in. O the infinite patience of God, that spared me! The infinite grace and mercy of God, that forgave unto me these provoking iniquities!" This frame is expressed, <19A303>Psalm 103:3, 4.
[3.] The soul sees herein the efficacy of the mediation and blood of Christ, 1<620202> John 2:2.
"Whence is it that I have deliverance from the guilt of these sins that way was made for the advancing of grace in the pardon of them? Whence is it that my soul and conscience are purged from the stain and filth of them?"
Here the whole glory of the love and grace of Christ in his mediation, with the worth of the atonement that he made, and the ransom that he paid, with the efficacy of his blood to purge us from all our sins, is represented unto the mind of the believer. So "out of the eater comes forth meat;" and thereby a reconciliation is made between the deepest humiliation and a refreshing sense of the love of God and peace with him.
This, therefore, a soul which is engaged into the paths of repentance will constantly apply itself unto; and it is faith alone whereunto we are beholding for the views of these things in sin. In no other light will they be seen therein. Their aspect in any other is horrid and terrifying, suited only to fill the soul with dread and horror, and thoughts of fleeing from God. But this view of them is suited to stir up all graces unto a holy exercise.
3. Hereon godly sorrow will ensue: this, indeed, is the very life and soul of repentance; so the apostle declares it, 2<470709> Corinthians 7:9-11. And it comprises all that is spoken in the Scripture about a broken heart and a contrite spirit, which expresses itself by sighs, tears, mourning, yea,
570
watering our beds with tears, and the like. David gives so great an instance in himself hereof, and that so frequently repeated, as that we need no other exemplification of it. I shall not at large insist upon it, but only show, --
(1.) What it does respect; and,
(2.) Wherein it does consist, -- how faith works it in the soul.
(1.) What it does respect; and it has a twofold object: --
[1.] Such past sins as, by reason of their own nature or their aggravations, have left the greatest impression on the conscience. It respects, indeed, in general, all past and known sins that can be called to remembrance; but usually, in the course of men's lives, there have been some sins whose wounds, on various accounts, have been most deep and sensible: these are the especial objects of this godly sorrow. So was it with David; in the whole course of his life, after his great fall, he still bewailed his miscarriage therein; the like respect he had unto the other sins of his youth. And none have been so preserved but they may fix on some such provocation as may be a just cause of this sorrow all their days.
[2.] It respects the daily incursions of infirmities, in failings, negligence in our frames or actions, -- such as the best are subject to. These are a matter of continual sorrow and mourning to a gracious soul that is engaged in this duty and way of repentance.
(2.) Wherein it does consist; and the things following do concur therein: --
[1.] Self judging. This is the ground and spring of all godly sorrow, and thereon of repentance, turning away the displeasure of God, 1<461131> Corinthians 11:31. This the soul does continually with reference unto the sins mentioned; it passes sentence on itself every day. This cannot be done without grief and sorrow; for although the soul finds it a necessary duty, and is thereon well pleased with it, yet all such self-reflections are like afflictions, not joyous, but grievous.
[2.] The immediate effect hereof is constant humiliation. He that so judges himself knows what frame of mind and spirit becomes him thereon. This takes away the ground from all pride, elation of mind, self-pleasing: where this self judging is constant they can have no place. This is that frame of mind which God approves so highly, and has made such promises unto;
571
the humble are everywhere proposed as the especial object of his own care; his respect is to them that are of a broken heart, and of a contrite spirit: and this will grow on no other root. No man, by his utmost diligence, on any argument or consideration, shall be able to bring himself into that humble frame wherein God is delighted, unless he lay the foundation of it in continual self-judging on the account of former and present sins. Men may put on a fashion, frame, and garb of humility; but really humble they are not. Where this is wanting, pride is in the throne, in the heart, though humility be in the countenance and deportment. And herein does this godly sorrow much consist.
[3.] There is in it a real trouble and disquietment of mind: for sorrow is an afflictive passion; it is contrary to that composure which the mind would constantly be at. Howbeit, this trouble is not such as is opposed unto spiritual peace and refreshment; for it is an effect of faith, and faith will produce nothing that is really inconsistent with peace with God, or that shall impeach it: but it is opposite unto other comforts. It is a trouble that all earthly things cannot take off and remove. This trouble of his mind, in his sorrow for sin, David on all occasions expresses unto God; and sometimes it rises to a great and dreadful height, as it is expressed, Psalm 88 throughout. Hereby the soul is sometimes overwhelmed; yet so as to relieve itself by pouring out its complaint before the Lord, <19A201P> salm 102:1.
[4.] This inward frame of trouble, mourning, and contriteness, will express itself on all just occasions by the outward signs of sighs, tears, and mournful complaints, <193110>Psalm 31:10. So David continually mentions his tears on the like account; and Peter, on the review of his sin, wept bitterly; and Mary washed the feet of Christ with her tears; -- as we should all do. A soul filled with sorrow will run over and express its inward frame by these outward signs. I speak not of those self-whole, jolly professors which these days abound with; but such as faith engages in this duty will on all occasions abound in these things. I fear there is amongst us too great a pretense that men's natural tempers and constitutions are uncompliant with these things. Where God makes the heart soft, and godly sorrow does not only sometimes visit it, but dwell in it, it will not be wholly wanting in these expressions of it; and what it comes short of one way it may make up in another. Whatever the case be as to tears, it is certain that to
572
multiply sighs and groans for sin is contrary to no man's constitution, but only to sin ingrafted in his constitution.
[5.] This godly sorrow will constantly incite the mind unto all duties, acts, and fruits of repentance whatever; it is never barren nor heartless, but being both a grace and a duty, it will stir up the soul unto the exercise of all graces, and the performance of all duties that are of the same kind. This the apostle declares fully, 2<470711> Corinthians 7:11. This, therefore, is another thing which belongs unto that state of repentance which faith will bring the soul unto, and whereby it will evidence itself on the occasions before mentioned; and indeed, if this sorrow be constant and operative, there is no clearer evidence in us of saving faith. They are blessed who thus mourn. I had almost said, it is worth all other evidences, as that without which they are none at all; where this frame is not in some good measure, the soul can have no pregnant evidence of its good estate.
4. Another thing that belongs to this state, is outward observances becoming it; such as abstinence, unto the due mortification of the flesh, -- not in such things or ways as are hurtful unto nature, and really obstructive of greater duties. There have been great mistakes in this matter; most men have fallen into extremes about it, as is usual with the most in like cases. They did retain in the Papacy, from the beginning of the apostasy of the church from the rule of the Scripture, an opinion of the necessity of mortification unto a penitent state; but they mistook the nature of it, and placed it for the most part in that which the apostle calls the "doctrine of devils," when he foretold believers of that hypocritical apostasy, 1<540401> Timothy 4:1-3. Forbidding to marry, engaging one sort of men by vows against the use of that ordinance of God for all men, and enjoining abstinence from meats in various laws and rules, under pretense of great austerity, was the substance of their mortification. Hereunto they added habits, fasting disciplines, rough garments, and the like pretended self-macerations innumerable. But the vanity of this hypocrisy has been long since detected. But therewithal most men are fallen into the other extreme. Men do generally judge that they are at their full liberty in and for the use of the things esteemed refreshments of nature; yea, they judge themselves not to be obliged unto any retrenchment in garments, diet, with the free use of all things in themselves lawful, when they are under the greatest necessity of godly sorrow and express repentance. But there is
573
here a no less pernicious mistake than in the former excess; and it is that which our Lord Jesus Christ gives us in charge to watch against, <422134>Luke 21:34-36.
This, therefore, I say, is required unto the state we inquire after: Those things which restrain the satisfaction of the appetite, with an aversation of the joyous enticements of the world, walking heavily and mournfully, expressing an humble and afflicted frame of spirit, are necessary in such a season. The mourners in Zion are not to be ashamed of their lot and state, but to profess it in all suitable outward demonstration of it; -- not in fantastical habits and gestures, like sundry orders of the monks; not in affected forms of speech, and uncouth deportments, like some among ourselves; but in such ways as naturally express the inward frame of mind inquired after.
5. There is required hereunto a firm watch over solitudes and retirements of the night and day, with a continual readiness to conflict temptations in their first appearance, that the soul be not surprised by them. The great design, in the exercise of this grace, is to keep and preserve the soul constantly in an humble and contrite frame; if that be lost at any time, the whole design is for that season disappointed. Wherefore, faith engages the mind to watch against two things: --
(1.) The times wherein we may lose this frame;
(2.) The means whereby. And, --
(1.) For the times. There are none to be so diligently watched over as our solitudes and retirements by night or by day. What we are in them, that we are indeed, and no more. They are either the best or the worst of our times, wherein the principle that is predominant in us will show and act itself. Hence some are said "to devise evil on their beds, and when the morning is light they practice it," <330201>Micah 2:1. Their solitude in the night serves them to think on, contrive, and delight in, all that iniquity which they intend by day to practice, according to their power. And on the other side, the work of a gracious soul in such seasons is to be seeking after Christ, Cant. iii.1, -- to be meditating of God, as the psalmist often expresses it. This, therefore, the humble soul is diligently watchful in, that at such seasons vain imaginations, which are apt to obtrude themselves on
574
the mind, do not carry it away, and cause it to lose its frame, though but for a season; yea, these are the times which it principally lays hold on for its improvement: then does it call over all those considerations of sin and grace, which are meet to affect it and abase it.
(2.) For the means of the loss of an humble frame. They are temptations; these labor to possess the mind either by sudden surprisals or continued solicitations. A soul engaged by faith in this duty is aware always of their deceit and violence; it knows that if they enter into it, and do entangle it, though but for a season, they will quite cast out or deface that humble, contrite, broken frame, which it is its duty to preserve. And there is none who has the least grain of spiritual wisdom, but may understand of what sort these temptations are which he is obnoxious unto. Here, then, faith sets the soul on its watch and guard continually, and makes it ready to combat every temptation on its first appearance, for then it is weakest and most easily to be subdued; it will suffer them to get neither time, nor ground, nor strength: so it preserves an humble frame, -- delivers it frequently from the jaws of this devourer.
6. Although the soul finds satisfaction in this condition, though it be never sinfully weary of it, nor impatient under it, yea, though it labor to grow and thrive in the spirit and power of it, yet it is constantly accompanied with deep sighs and groanings for its deliverance. And these groanings respect both what it would be delivered from and what it would attain unto; between which there is an interposition of some sighs and groans of nature, for a continuance in its present state.
(1.) That which this groaning respects deliverance from is the remaining power of sin; this is that which gives the soul its distress and disquietment. Occasionally, indeed, its humility, mourning, and self-abasement are increased by it; but this is through the efficacy of the grace of Christ Jesus, -- in its own nature it tends to hurt and ruin. This the apostle emphatically expresses in his own person, as bearing the place and state of other believers, <450724>Romans 7:24.
And this constant groaning for deliverance from the power of sin excites the soul to pursue it unto its destruction. No effect of faith, such as this is, is heartless or fruitless; it will be operative towards what it aims at, -- and that in this case is the not-being of sin: this the soul groans after, and
575
therefore contends for. This is the work of faith, and "faith without works is dead:" wherefore it will continually pursue sin unto all its retirements and reserves. As it can have no rest from it, so it will give neither rest nor peace unto it; yea, a constant design after the not-being of sin, is a blessed evidence of a saving faith.
(2.) That which it looks after is the full enjoyment of glory, <450823>Romans 8:23. This, indeed, is the grace and duty of all believers, of all who have received the first-fruits of the Spirit; they all in their measure groan that their very bodies may be delivered from being the subject and seat of sin, -- that they may be redeemed out of that bondage. It is a bondage to the very body of a believer, to be instrumental unto sin. This we long for its perfect deliverance from, which shall complete the grace of adoption in the whole person. But it is most eminent in those who excel in a state of humiliation and repentance. They, if any, groan earnestly, -- this they sigh, breathe, and pant after continually; and their views of the glory that shall be revealed give them refreshment in their deepest sorrows; they wait for the Lord herein more than they that wait for the morning. Do not blame a truly penitent soul if he longs to be dissolved; the greatness and excellency of the change which he shall have thereby is his present life and relief.
(3.) But there is a weight on this desire, by the interposition of nature for the continuation of its present being, which is inseparable from it. But faith makes a reconciliation of these repugnant inclinations, keeping the soul from weariness and impatience. And this it does by reducing the mind unto its proper rock: it lets it know that it ought not absolutely to be under the conduct of either of these desires. First, it keeps them from excess, by teaching the soul to regulate them both by the word of God: this it makes the rule of such desires and inclinations; which whilst they are regulated by, we shall not offend in them. And it mixes a grace with them both that makes them useful, -- namely, constant submission to the will of God. "This grace would have, and this nature would have; but," says the soul, "the will and sovereign pleasure of God is my rule: `Not my will, holy Father, but thy will be done.'" We have the example of Christ himself in this matter.
576
7. The last thing I shall mention, as that which completes the state described, is abounding in contemplations of things heavenly, invisible, and sternal. None have more holy and humble thoughts than truly penitent souls, none more high and heavenly contemplations. You would take them to be all sighs, all mourning, all dejection of spirit; but none are more above, -- none more near the high and lofty One. As he dwells with them, <235715>Isaiah 57:15, so they dwell with him in a peculiar manner, by these heavenly contemplations. Those who have lowest thoughts of themselves, and are most filled with self-abasement, have the clearest views of divine glory. The bottom of a pit or well gives the best prospect of the heavenly luminaries; and the soul in its deepest humiliations has for the most part the clearest views of things within the vail.
THE AGES DIGITAL LIBRARY
JOHN OWEN COLLECTION
THE WORKS OF JOHN OWEN
VOLUME 6
by John Owen
Bo o ks Fo r The Ages
AGES Software · Albany, OR USA Version 1.0 © 2000
2
THE WORKS OF JOHN OWEN
EDITED BY
WILLIAM H. GOOLD
VOLUME 6
This Edition of THE WORKS OF JOHN OWEN first published by Johnstone & Hunter, 1850-53
3
CONTENTS OF VOL. 6.
OF THE MORTIFICATION OF SIN IN BELIEVERS, ETC.
PREFATORY NOTE BY THE EDITOR Preface
Chapter 1.
The foundation of the whole ensuing discourse laid in <450813>Romans 8:13 -- The words of the apostle opened -- The certain connection between true mortification and salvation -- Mortification the work of believers -- The Spirit the principal efficient cause of it -- What meant by "the body" in the words of the apostle -- What by "the deeds of the body" -- Life, in what sense promised to this duty
Chapter 2.
The principal assertion concerning the necessity of mortification proposed to confirmation -- Mortification the duty of the best believers, <510305>Colossians 3:5; <460927>1 Corinthians 9:27 -- Indwelling sin always abides; no perfection in this life, <500312>Philippians 3:12; <461312>1 Corinthians 13:12; <610318>2 Peter 3:18; <480517>Galatians 5:17, etc. -- The activity of abiding sin in believers, <450723>Romans 7:23; <590405>James 4:5; <581201>Hebrews 12:1 -- Its fruitfulness and tendency -- Every lust aims at the height in its kind -- The Spirit and new nature given to contend against indwelling sin, <480517>Galatians 5:17; <610104>2 Peter 1:4, 5; <450723>Romans 7:23 -- The fearful issue of the neglect of mortification, <660302>Revelation 3:2; <580313>Hebrews 3:13 -- The first general principle of the whole discourse hence confirmed -- Want of this duty lamented
Chapter 3.
The second general principle of the means of mortification proposed to confirmation -- The Spirit the only author of this work -- Vanity of popish mortification discovered -- Many means of it used by them not appointed of God -- Those appointed by him abused -- The mistakes of others in this business -- The Spirit is promised believers for this work, <261119>Ezekiel 11:19, E<263626> zekiel 36:26 -- All that we receive from Christ is by the Spirit -- How the Spirit mortifies sin -- G<480519> alatians 5:19-23 -- The several ways of his operation to this end proposed -- How his work and our duty
Chapter 4.
The last principle; of the usefulness of mortification -- The vigor and comfort of our spiritual lives depend on our mortification -- In what sense -- Not absolutely and necessarily; Psalm 88, Heman's condition -- Not as on the next and immediate cause -- As a means; by removing of the contrary -- The desperate effects of any unmortified lust; it weakens the soul, <193803>Psalm 38:3, 8, sundry ways, and darkens it -- All graces improved by the mortification of sin -- The best evidence of sincerity
4
Chapter 5.
The principal intendment of the whole discourse proposed -- The first main case of conscience stated -- What it is to mortify any sin, negatively considered -- Not the utter destruction of it in this life -- Not the dissimulation of it -- Not the improvement of any natural principle -- Not the diversion of it -- Not an occasional conquest -- Occasional conquests of sin, what and when; upon the eruption of sin; in time of danger or trouble
Chapter 6.
The mortification of sin in particular described -- The several parts and degrees thereof -- The habitual weakening of its root and principle -- The power of lust to tempt -- Differences of that power as to persons and times -- Constant fighting against sin -- The parts thereof considered -- Success against it -- The sum of this discourse considered
Chapter 7.
General rules, without which no lust will be mortified -- No mortification unless a man be a believer -- Dangers of attempting mortification of sin by unregenerate persons -- The duty of unconverted persons as to this business of mortification considered -- The vanity of the Papists' attempts and rules for mortification thence discovered
Chapter 8.
The second general rule proposed -- Without universal sincerity for the mortifying of every lust, no lust will be mortified -- Partial mortification always from a corrupt principle -- Perplexity of temptation from a lust oftentimes a chastening for other negligences
Chapter 9.
Particular directions in relation to the foregoing case proposed -- FIRST, Consider the dangerous symptoms of any lust -- 1. Inveterateness -- 2. Peace obtained under it; the several ways whereby that is done -- 3. Frequency of success in its seductions -- 4. The soul's fighting against it with arguments only taken from the event -- 5. Its being attended with judiciary hardness -- 6. Its withstanding particular dealings from God -- The state of persons in whom these things are found
Chapter 10.
The SECOND particular direction: Get a clear sense of, -- 1. The guilt of the sin perplexing -- Considerations for help therein proposed -- 2. The danger manifold -- (1.) Hardening -- (2.) Temporal correction -- (3.) Loss of peace and strength -- (4.) Eternal destruction -- Rules for the management of this consideration -- 3. The evil of it -- (l.) In grieving the Spirit -- (2.) Wounding the new creature -- [(3.) Taking away a man's usefulness.]
Chapter 11.
The THIRD direction proposed: Lord thy conscience with the guilt of the perplexing distemper -- The ways and means whereby that may be done -- The FOURTH
5
direction: Vehement desire for deliverance -- The FIFTH: Some distempers rooted deeply in men's natural tempers -- Considerations of such distempers; ways of dealing with them -- The SIXTH direction: Occasions and advantages of sin to be prevented -- The SEVENTH direction: The first actings of sin vigorously to be opposed
Chapter 12.
The EIGHTH direction: Thoughtfulness of the excellency of the majesty of God -- Our unacquaintedness with him proposed and considered
Chapter 13.
The NINTH direction: When the heart is disquieted by sin, speak no peace to it until God speak it -- Peace, without detestation of sin, unsound; so is peace measured out unto ourselves -- How we may know when we measure our peace unto ourselves -- Directions as to that inquiry -- The vanity of speaking peace slightly; also of doing it on one singular account, not universally
Chapter 14.
The general use of the foregoing directions -- The great direction for the accomplishment of the work aimed at: Act faith on Christ -- The several ways whereby this may be done -- Consideration of the fullness in Christ for relief proposed -- Great expectations from Christ -- Grounds of these expectations: his mercifulness, his faithfulness -- Event of such expectations; on the part of Christ; on the part of believers -- Faith peculiarly to be acted on the death of Christ, R<450603> omans 6:3-6 -- The work of the Spirit in this whole business
OF TEMPTATION: THE NATURE AND POWER OF IT, ETC,
PREFATORY NOTE BY THE EDITOR To the Reader
Chapter 1.
The words of the text, that are the foundation of the ensuing discourse -- The occasion of the words, with their dependence -- The things specially aimed at in them -- Things considerable in the words as to the general purpose in hand -- Of the general nature of temptation, wherein it consists -- The special nature of temptation -- Temptation taken actively and passively -- How God tempts any -- His ends in so doing -- The way whereby he doth it -- Of temptation in its special nature: of the actions of it -- The true nature of temptation stated
Chapter 2.
What it is to "enter into temptation" -- Not barely being tempted -- Not to be conquered by it -- To fall into it -- The force of that expression -- Things required unto entering into temptation -- Satan or lust more than ordinarily importunate -- The soul's entanglements -- Seasons of such entanglements discovered -- Of the "hour of temptation," R<660310> evelation 3:10, what it is -- How any temptation comes to its hour -- How it may be known when it is so come -- The means of prevention prescribed by our Savior -- Of watching, and what is intended thereby -- Of prayer
6
Chapter 3.
The doctrine -- Grounds of it; our Savior's direction in this case -- His promise of preservation -- Issues of men entering into temptation -- 1. Of ungrounded professors -- 2. Of the choicest saints, Adam, Abraham, David -- Selfconsideration as to our own weakness -- The power of a man's heart to withstand temptation considered -- The considerations that it useth for that purpose -- The power of temptation; it darkens the mind -- The several ways whereby it doth so -- 1. By fixing the imaginations -- 2. By entangling the affections -- 3. Temptations give fuel to lust -- The end of temptation considered, with the issue of former temptations -- Some objections answered
Chapter 4.
Particular cases proposed to consideration -- The first, its resolution in sundry particulars -- Several discoveries of the state of a soul entering into temptation
Chapter 5.
The second case proposed, or inquiries resolved -- What are the best directions to prevent entering into temptation? -- Those directions laid down -- The directions given by our Savior: "Watch and pray" -- What is included therein -- (1.) Sense of the danger of temptation -- (2.) That it is not in our power to keep ourselves -- (3.) Faith in promises of preservation -- Of prayer in particular
Chapter 6.
Of watching that we enter not into temptation -- The nature and efficacy of that duty -- The first part of it, as to the special seasons of temptation -- The first season, in unusual prosperity -- The second, in a slumber of grace -- Third, a season of great spiritual enjoyment -- The fourth, a season of selfconfidence
Chapter 7.
Several acts of watchfulness against temptation proposed -- Watch the heart -- What it is to be watched in and about -- Of the snares lying in men's natural tempers -- Of peculiar lusts -- Of occasions suited to them -- Watching to lay in prevision against temptation -- Directions for watchfulness in the first approaches of temptation -- Directions after entering into temptation
Chapter 8.
The last general direction, R<660310> evelation 3:10, Watch against temptation by constant "keeping the word of Christ's patience " -- What that word is -- How it is kept -- How the keeping of it will keep us from the "hour of temptation."
Chapter 9.
General exhortation to the duty prescribed
7
THE NATURE, POWER, DECEIT, AND PREVALENCY OF THE REMAINDERS OF INDWELLING SIN IN BELIEVERS.
PREFATORY NOTE BY THE EDITOR Preface
Chapter 1
Indwelling sin in believers treated of by the apostle, <450721>Romans 7:21 -- The place explained.
Chapter 2.
Indwelling sin a law -- In what sense it is so called -- What kind of law it is -- An inward effective principle called a law -- The power of sin thence evinced
Chapter 3.
The seat or subject of the law of sin, the heart -- What meant thereby -- Properties of the heart as possessed by sin, unsearchable, deceitful -- Whence that deceit ariseth -- Improvement of these considerations
Chapter 4.
Indwelling sin enmity against God -- Thence its power -- Admits of no peace nor rest -- Is against God himself -- Acts itself in aversation from God, and propensity to evil -- Is universal -- To all of God -- In all of the soul -- Constant
Chapter 5.
Nature of sin farther discovered as it is enmity against God -- Its aversation from all good opened -- Means to prevent the effects of it prescribed
Chapter 6.
The work of this enmity against God by way of opposition -- First, It lusteth -- Wherein the lusting of sin consisteth -- Its surprising of the soul -- Readiness to close with temptations -- Secondly, Its fighting and warring -- 1. In rebellion against the law of grace -- 2. In assaulting the soul.
Chapter 7.
The captivating power of indwelling sin, wherein it consisteth -- The prevalency of sin, when from itself, when from temptation -- The rage and madness that is in sin
Chapter 8.
Indwelling sin proved powerful from its deceit -- Proved to be deceitful -- The general nature of deceit -- <590114>James 1:14, opened -- How the mind is drawn off from its duty by the deceitfulness of sin -- The principal duties of the mind in our obedience -- The ways and means whereby it is turned from it
8
Chapter 9.
The deceit of sin, in drawing off the mind from a due attendance unto especial duties of obedience, instanced in meditation and prayer
Chapter 10.
The deceit of sin, in drawing off the mind from its attendance unto particular duties farther discovered -- Several things required in the mind of believers with respect unto particular duties of obedience -- The actings of sin, in a way of deceit, to divert the mind from them
Chapter 11.
The working of sin by deceit to entangle the affections -- The ways whereby it is done -- Means of their prevention
Chapter 12.
The conception of sin through its deceit -- Wherein it consisteth -- The consent of the will unto sin -- The nature thereof -- Ways and means whereby it is obtained -- Other advantages made use of by the deceit of sin -- Ignorance -- Error
Chapter 13.
Several ways whereby the bringing forth of conceived sin is obstructed
Chapter 14.
The power of sin farther demonstrated by the effects it hath had in the lives of professors -- First, in actual sins -- Secondly, in habitual declensions
Chapter 15.
Decays in degrees of grace caused by indwelling sin -- The ways of its prevalency to this purpose
Chapter 16.
The strength of indwelling sin manifested from its power and effects in persons unregenerate
Chapter 17.
The strength of sin evidenced from its resistance unto the power of the law.
9
A PRACTICAL EXPOSITION UPON PSALM 130.
PREFATORY NOTE BY THE EDITOR To the Reader. Psalm 130.
Verses First And Second.
The state and condition of the soul represented in the psalm -- The two first verses opened -- Gracious souls may be brought into depths on the account of sin -- What those depths are -- Whence it is that believers may be brought into depths on account of sin -- Nature of the supplies of grace given in the covenant -- How far they extend -- Principles of the power of sin -- What sins usually bring believers into spiritual distresses -- Aggravations of these sin -- The duty and actings of a believer under distresses from a sense of sin -- His application unto God, to God alone -- Earnestness and intension of mind therein
Verse Third.
The words of the verse explained, and their meaning opened -- What first presents itself to a soul in distress on the account of sin -- This opened in four propositions -- Thoughts of God's marking sin according to the tenor of the law full of dread and terror -- The first particular actings of a soul towards a recovery out of the depths of sin -- Sense of sin, wherein it consists, how it is wrought -- Acknowledgment of sin; its nature and properties -- Self-condemnation -- Grounds of miscarriages when persons are convinced of sin and humbled -- Resting in that state -- Resting on it
Verse Fourth.
The words explained, and the design or scope of the psalmist in them discovered -- Propositions or observations from the former exposition of the words -- The first proposed to confirmation -- No encouragement for any sinner to approach unto God without a discovery of forgiveness -- Greatness and rareness of the discovery of forgiveness in God -- Reasons of it -- Testimonies of conscience and law against it, etc. -- False presumptions of forgiveness discovered -- Differences between them and faith evangelical -- The true nature of gospel forgiveness -- Its relation to the goodness, grace, and will of God; to the blood of Christ; to the promise of the gospel -- The considerations of faith about it --Forgiveness discovered or revealed only to faith -- Reasons thereof --Discovery of forgiveness in God a great supportment to sin -- entangled souls -- Particular assurance attainable --Evidences of forgiveness in God -- No inbred notions of any free acts of God's will -- Forgiveness not revealed by the works of nature nor the law -- Discovery of forgiveness in the first promise -- The evidence of the truth that lies therein -- And by the institution of sacrifices -- Their use and end -- Also by the prescription of repentance unto sinners -- Farther evidences of forgiveness with God -- Testimonies that God was well pleased with some that were sinners -- The patience of God towards the world an evidence of forgiveness -- Experience of the saints of God to the same purpose -- Institution of religious worship an evidence of forgiveness -- The giving and establishing of the new covenant another evidence of forgiveness with God -- The oath of God engaged in the confirmation thereof -- The name of God confirming the truth and reality of forgiveness with him -- As also the same is done by the properties of his nature --Forgiveness manifested in
10 the sending of the Son of God to die for sin -- And from the obligation that is on us to forgive one another -- Properties of forgiveness -- The greatness and freedom of it -- Evidences that most men do not believe forgiveness -- Exhortation unto the belief of the forgiveness that is with God -- Reasons for it, and the necessity of it -- Rules to be observed by them who would come to stability in obedience
Rule 1. -- Christ the only infallible judge of our spiritual condition -- How he
judgeth by his word and Spirit
Rule 2. -- Self-condemnation and abhorrency for sin consistent with gospel
justification and peace -- The nature of gospel assurance -- What is consistent with it -- What are the effects of it
Rule 3. -- Continuance in waiting necessary unto peace and consolation
Rule 4. -- Remove the hinderances of believing by a searching out of sin -- Rules and
directions for that duty
Rule 5. -- Distinction between unbelief and jealousy
Rule 6. -- Distinction between faith and spiritual sense
Rule 7. -- Mix not foundation and building work together
Rule 8. -- Spend not time in heartless complaints
Rule 9. -- Take heed of undue expressions concerning God and his ways in distress
Rule 10. -- Duly improve the least appearances of God in a way of grace or pardon
Rule 11. -- [Consider where lies the hinderance to peace]
Second general head of the application of the truth insisted on -- Grounds of spiritual disquietments considered -- The first, afflictions -- Ways and means of the aggravation of afflictions -- Rules about them -- Objections against believing from things internal -- The person knows not whether he be regenerate or no -- State of regeneration asserted -- Difference of saving and common grace -- This difference discernible -- Men may know themselves to be regenerate -- The objection answered
Rule 1. Rule 2 Rule 3.
Objections from the present state and condition of the soul -- Weakness and imperfection of duty -- Opposition from indwelling sin
Verses Fifth And Sixth.
[The words explained]
11 God the proper object of the soul's waiting in its distresses and depths -- Considerations of God rendering our waiting on him reasonable and necessary -- His glorious being -- Influence of the promises into the soul's waiting in time of trouble -- The nature of them
Verses Seventh And Eighth.
[The words explained] [Doctrinal observations on them]
12
OF THE
MORTIFICATION OF SIN IN BELIEVERS;
THE NECESSITY, NATURE, AND MEANS OF IT:
WITH
A RESOLUTION OF SUNDRY CASES OF CONSCIENCE THEREUNTO BELONGING.
BY JOHN OWEN, D.D.,
A SERVANT OF JESUS CHRIST IN THE WORK OF THE GOSPEL.
13
PREFATORY NOTE.
IT sheds interesting light on the character and resources of Owen, if the circumstances in which the following treatise was composed are borne in mind. It was published in 1656, and its author was at the time Dean of Christ Church and Vice-Chancellor of the University of Oxford, restoring it, by a course of mingled kindliness and decision, from the ruinous condition into which it had lapsed during the civil wars, and raising it to such prosperity as to extort the praises of Clarendon. He was preaching, each alternate Sabbath, those sermons which lingered in the memory and strengthened the piety of Philip Henry. He was frequently summoned to London on momentous consultations respecting public affairs, and to preach before the Parliament. As if this amount of toil were not sufficient to occupy him, -- toil so great that, in his noble address on resigning the vice-chancellorship of the University, he describes himself as having been "saepius morti proximus" -- the Council of State had imposed on him the task of replying to Biddle the Socinian; and he fulfilled it by the production of his elaborate and masterly work, "Vindiciae Evangelicae," -- a bulwark of the faith, so solid in its foundation, and so massy in its proportions, that the entire phalanx of Socinian authorship has shrunk from the attempt to assail it. In the next year, and but a few months after this great work had appeared, as if his secular labors in the management of the University, his own heavy share in the burden of public affairs, and the rough duties of controversy, could not arrest the progress of grace in his own soul, or deaden his zeal for the promotion of vital godliness around him, he gave to the world this treatise, "On the Mortification of Sin in Believers."
We learn from the preface, that it embodies what he had preached with such acceptance that "sundry persons, in whose hearts are the ways of God," pressed him to publish it. He had a desire also to correct certain "dangerous mistakes" into which some preachers or writers of that day had fallen, who recommended and enforced a process of mortifying sin which was not conducted on evangelical principles, and only tended to ensnare the conscience, and foster self-righteousness and superstition. The directions which our author gives in order to subdue the power of internal
14
corruption are at the farthest remove from all the arts and practices of a hollow asceticism. There is no trace in this work of the morbid and dreamy tone of kindred treatises, which have emerged from a life of cloistered seclusion. Our author's knowledge of human nature, in its real elements, and as it appears in the wide arena of life, is only surpassed by his acquaintance with the truths of the Word, and their bearing on the experience and workings of every heart. The reader is made to feel, above all things, that the only cross on which he can nail his every lust to its utter destruction, is, not the devices of a self-inflicted maceration, but the tree on which Christ hung, made a curse for us.
After an analysis and explanation of the passage in Scripture (<450813>Romans 8:13) on which the treatise is based, some general principles are deduced and expounded. What follows is designed -- first, to show wherein the real mortification of sin consists; secondly, to assign general directions, without which no sin can be spiritually mortified; and, lastly, to unfold at length and in detail specific and particular directions for this important spiritual exercise.
The treatise has been so much a favorite, that it passed through several editions in the author's lifetime. It is given here as corrected and enlarged in the second edition (1658), though by some oversight modern reprints of it have been always taken from the first. The estimate of its value indicated by the number of the early editions, is confirmed by the circumstance, that it has since obtained the especial recommendation of Mr. Wilberforce. (See his "Practical View," etc. p. 392.) -- ED.
15
PREFACE.
CHRISTIAN READER,
I SHALL in a few words acquaint thee with the reasons that obtained my consent to the publishing of the ensuing discourse. The consideration of the present state and condition of the generality of professors, the visible evidences of the frame of their hearts and spirits, manifesting a great disability of dealing with the temptations wherewith, from the peace they have in the world and the divisions that they have among themselves, they are encompassed, holds the chief place amongst them. This I am assured is of so great importance, that if hereby I only occasion others to press more effectually on the consciences of men the work of considering their ways, and to give more clear direction for the compassing of the end proposed, I shall well esteem of my lot in this undertaking. This was seconded by an observation of some men's dangerous mistakes, who of late days have taken upon them to give directions for the mortification of sin, who, being unacquainted with the mystery of the gospel and the efficacy of the death of Christ, have anew imposed the yoke of a self-wrought-out mortification on the necks of their disciples, which neither they nor their forefathers were ever able to bear. A mortification they cry up and press, suitable to that of the gospel neither in respect of nature, subject, causes, means, nor effects; which constantly produces the deplorable issues of superstition, self-righteousness, and anxiety of conscience in them who take up the burden which is so bound for them.
What is here proposed in weakness, I humbly hope will answer the spirit and letter of the gospel, with the experiences of them who know what it is to walk with God, according to the tenor of the covenant of grace. So that if not this, yet certainly something of this kind, is very necessary at this season for the promotion and furtherance of this work of gospel mortification in the hearts of believers, and their direction in paths safe, and wherein they may find rest to their souls. Something I have to add as to what in particular relates unto myself. Having preached on this subject unto some comfortable success, through the grace of Him that administereth seed to the sower, I was pressed by sundry persons, in whose hearts are the ways of God, thus to publish what I had delivered,
16
with such additions and alterations as I should judge necessary. Under the inducement of their desires, I called to remembrance the debt, wherein I have now for some years stood engaged unto sundry noble and worthy Christian friends, as to a treatise of Communion with God, some while since promised to them; f1 and thereon apprehended, that if I could not hereby compound for the greater debt, yet I might possibly tender them this discourse of variance with themselves, as interest for their forbearance of that of peace and communion with God. Besides, I considered that I had been providentially engaged in the public debate of sundry controversies in religion, which might seem to claim something in another kind of more general use, as a fruit of choice, not necessity. On these and the like accounts is this short discourse brought forth to public view, and now presented unto thee. I hope I may own in sincerity, that my heart's desire unto God, and the chief design of my life in the station wherein the good providence of God hath placed me, are, that mortification and universal holiness may be promoted in my own and in the hearts and ways of others, to the glory of God; that so the gospel of our Lord and Savior Jesus Christ may be adorned in all things: for the compassing of which end, if this little discourse (of the publishing whereof this is the sum of the account I shall give) may in anything be useful to the least of the saints, it will be looked on as a return of the weak prayers wherewith it is attended by its unworthy author,
JOHN OWEN.
17
CHAPTER 1.
The foundation of the whole ensuing discourse laid in R<450813> omans 8:13 -- The words of the apostle opened -- The certain connection between true mortification and salvation -- Mortification the work of believers -- The Spirit the principal efficient cause of it -- What meant by "the body" in the words of the apostle -- What by "the deeds of the body" -- Life, in what sense promised to this duty.
THAT what I have of direction to contribute to the carrying on of the work of mortification in believers may receive order and perspicuity, I shall lay the foundation of it in those words of the apostle, <450813>Romans 8:13,
"If ye through the Spirit do mortify the deeds of the body ye shall live;"
and reduce the whole to an improvement of the great evangelical truth and mystery contained in them.
The apostle having made a recapitulation of his doctrine of justification by faith, and the blessed estate and condition of them who are made by grace partakers thereof, verses 1-3 of this chapter, proceeds to improve it to the holiness and consolation of believers.
Among his arguments and motives unto holiness, the verse mentioned containeth one from the contrary events and effects of holiness and sin: "If ye live after the flesh, ye shall die." What it is to "live after the flesh," and what it is to "die," that being not my present aim and business, I shall no otherwise explain than as they will fall in with the sense of the latter words of the verse, as before proposed.
In the words peculiarly designed for the foundation of the ensuing discourse, there is, --
First, A duty prescribed: "Mortify the deeds of the body."
Secondly, The persons are denoted to whom it is prescribed: "Ye," -- "if ye mortify."
18
Thirdly, There is in them a promise annexed to that duty: "Ye shall live."
Fourthly, The cause or means of the performance of this duty, -- the Spirit: "If ye through the Spirit."
Fifthly, The conditionality of the whole proposition, wherein duty, means, and promise are contained: "If ye," etc.
1. The first thing occurring in the words as they lie in the entire proposition is the conditional note, Eij de<; "But if." Conditionals in such propositions may denote two things --
(1.) The uncertainty of the event or thing promised, in respect of them to whom the duty is prescribed. And this takes place where the condition is absolutely necessary unto the issue, and depends not itself on any determinate cause known to him to whom it is prescribed. So we say, "If we live, we will do such a thing." This cannot be the intendment of the conditional expression in this place. Of the persons to whom these words are spoken, it is said, verse 1 of the same chapter, "There is no condemnation to them."
(2.) The certainty of the coherence and connection that is between the things spoken of; as we say to a sick man, "If you will take such a potion, or use such a remedy, you will be well." The thing we solely intend to express is the certainty of the connection that is between the potion or remedy and health. And this is the use of it here. The certain connection that is between the mortifying of the deeds of the body and living is intimated in this conditional particle.
Now, the connection and coherence of things being manifold, as of cause and effect, of way and means and the end, this between mortification and life is not of cause and effect properly and strictly, for "eternal life is the gift of God through Jesus Christ," <450623>Romans 6:23, -- but of means and end. God hath appointed this means for the attaining that end, which he hath freely promised. Means, though necessary, have a fair subordination to an end of free promise. A gift, and procuring cause in him to whom it is given, are inconsistent. The intendment, then, of this proposition as conditional is, that there is a certain infallible connection and coherence between true mortification and eternal life: if you use this means, you shall
19
obtain that end; if you do mortify, you shall live. And herein lies the main motive unto and enforcement of the duty prescribed.
2. The next thing we meet withal in the words is the persons to whom this duty is prescribed, and that is expressed in the word "Ye," in the original included in the verb, qanatout~ e "if ye mortify;" -- that is, ye believers; ye to whom "there is no condemnation," verse 1; ye that are "not in the flesh, but in the Spirit," verse 9; who are "quickened by the Spirit of Christ," verses 10, 11; to you is this duty prescribed. The pressing of this duty immediately on any other is a notable fruit of that superstition and self-righteousness that the world is full of, -- the great work and design of devout men ignorant of the gospel, <451003>Romans 10:3, 4; <431505>John 15:5. Now, this description of the persons, in conjunction with the prescription of the duty, is the main foundation of the ensuing discourse, as it lies in this thesis or proposition: --
The choicest believers, who are assuredly freed from the condemning power of sin, ought yet to make it their business all their days to mortify the indwelling power of sin.
3. The principal efficient cause of the performance of this duty is the Spirit: Eij de< Pneu>mati -- "If by the Spirit." The Spirit here is the Spirit mentioned verse 11, the Spirit of Christ, the Spirit of God, that "dwells in us," verse 9, that "quickens us," verse 11; "the Holy Ghost," verse 14; f2 the "Spirit of adoption," verse 15; the Spirit "that maketh intercession for us," verse 26. All other ways of mortification are vain, all helps leave us helpless; it must be done by the Spirit. Men, as the apostle intimates, <450930>Romans 9:30-32, may attempt this work on other principles, by means and advantages administered on other accounts, as they always have done, and do: but, saith he, "This is the work of the Spirit; by him alone is it to be wrought, and by no other power is it to be brought about." Mortification from a self-strength, carried on by ways of self-invention, unto the end of a self-righteousness, is the soul and substance of all false religion in the world. And this is a second principle of my ensuing discourse.
4. The duty itself, "Mortify the deeds of the body," is nextly to be remarked.
20
Three things are here to be inquired into: --
(1.) What is meant by the body;
(2.) What by the deeds of the body;
(3.) What by mortifying of them.
(1.) The body in the close of the verse is the same with the flesh in the beginning: "If ye live after the flesh ye shall die; but if ye.... mortify the deeds of the body," -- that is, of the flesh. It is that which the apostle hath all along discoursed of under the name of the flesh; which is evident from the prosecution of the antithesis between the Spirit and the flesh, before and after. The body, then, here is taken for that corruption and depravity of our natures whereof the body, in a great part, is the seat and instrument, the very members of the body being made servants unto unrighteousness thereby, <450619>Romans 6:19. It is indwelling sin, the corrupted flesh or lust, that is intended. Many reasons might be given of this metonymical expression, that I shall not now insist on. The "body" here is the same with palaiov< an] qrwpov, and swm~ a thv~ amJ artia> v, the "old man," and the "body of sin," <450606>Romans 6:6; or it may synecdochically express the whole person considered as corrupted, and the seat of lusts and distempered affections.
(2.) The deeds of the body. The word is pra>xiv, which, indeed, denoteth the outward actions chiefly, "the works of the flesh," as they are called, ta< e]rga thv~ sako>v, <480519>Galatians 5:19; which are there said to be "manifest," and are enumerated. Now, though the outward deeds are here only expressed, yet the inward and next causes are chiefly intended; the "axe is to be laid to the root of the tree," -- the deeds of the flesh are to be mortified in their causes, from whence they spring. The apostle calls them deeds, as that which every lust tends unto; though it do but conceive and prove abortive, it aims to bring forth a perfect sin.
Having, both in the seventh and the beginning of this chapter, treated of indwelling lust and sin as the fountain and principle of all sinful actions, he here mentions its destruction under the name of the effects which it doth produce. Prax> eiv tou~ sw>matov are, as much as fron> hma thv~ sarkov> , <450806>Romans 8:6, the "wisdom of the flesh," by a metonymy of the same nature with the former; or as the paqhm> ata and ejpiqumi>ai, the
21
"passions and lusts of the flesh," <480524>Galatians 5:24, whence the deeds and fruits of it do arise; and in this sense is the body used, <450810>Romans 8:10: "The body is dead because of sin."
(3.) To mortify. Eij qanatout~ e, -- "If ye put to death;" a metaphorical expression, taken from the putting of any living thing to death. To kill a man, or any other living thing, is to take away the principle of all his strength, vigor, and power, so that he cannot act or exert, or put forth any proper actings of his own; so it is in this case. Indwelling sin is compared to a person, a living person, called "the old man," with his faculties, and properties, his wisdom, craft, subtlety, strength; this, says the apostle, must be killed, put to death, mortified, -- that is, have its power, life, vigor, and strength, to produce its effects, taken away by the Spirit. It is, indeed, meritoriously, and by way of example, utterly mortified and slain by the cross of Christ; and the "old man" is thence said to be "crucified with Christ," <450606>Romans 6:6, and ourselves to be "dead" with him, verse 8, and really initially in regeneration, <450603>Romans 6:3-5, when a principle contrary to it, and destructive of it, <480517>Galatians 5:17, is planted in our hearts; but the whole work is by degrees to be carried on towards perfection all our days. Of this more in the process of our discourse. The intendment of the apostle in this prescription of the duty mentioned is, -- that the mortification of indwelling sin remaining in our mortal bodies, that it may not have life and power to bring forth the works or deeds of the flesh is the constant duty of believers.
5. The promise unto this duty is life: "Ye shall live." The life promised is opposed to the death threatened in the clause foregoing, "If ye live after the flesh, ye shall die;" which the same apostle expresseth, "Ye shall of the flesh reap corruption," <480608>Galatians 6:8, or destruction from God. Now, perhaps the word may not only intend eternal life, but also the spiritual life in Christ, which here we have; not as to the essence and being of it, which is already enjoyed by believers, but as to the joy, comfort, and vigor of it: as the apostle says in another case, "Now I live, if ye stand fast," 1<520308> Thessalonians 3:8; -- "Now my life will do me good; I shall have joy and comfort with my life;" -- "Ye shall live, lead a good, vigorous, comfortable, spiritual life whilst you are here, and obtain eternal life hereafter."
22
Supposing what was said before of the connection between mortification and eternal life, as of means and end, I shall add only, as a second motive to the duty prescribed, that, --
The vigor, and power, and comfort of our spiritual life depends on the mortification of the deeds of the flesh.
23
CHAPTER 2.
The principal assertion concerning the necessity of mortification proposed to confirmation -- Mortification the duty of the best believers, <510305>Colossians 3:5; 1<460927> Corinthians 9:27 -- Indwelling sin always abides; no perfection in this life, <500312>Philippians 3:12; 1<461312> Corinthians 13:12; 2<610318> Peter 3:18; <480517>Galatians 5:17, etc. -- The activity of abiding sin in believers, R<450723> omans 7:23; <590405>James 4:5; <581201>Hebrews 12:1 -- Its fruitfulness and tendency -- Every lust aims at the height in its kind -- The Spirit and new nature given to contend against indwelling sin, <480517>Galatians 5:17; 2<610104> Peter 1:4, 5; <450723>Romans 7:23 -- The fearful issue of the neglect of mortification, <660302>Revelation 3:2; <580313>Hebrews 3:13 -- The first general principle of the whole discourse hence confirmed -- Want of this duty lamented.
HAVING laid this foundation, a brief confirmation of the fore-mentioned principal deductions will lead me to what I chiefly intend, --
I. That the choicest believers, who are assuredly freed from the
condemning power of sin, ought yet to make it their business all their days to mortify the indwelling power of sin.
So the apostle, <510305>Colossians 3:5, "Mortify therefore your members which are upon the earth." Whom speaks he to? Such as were "risen with Christ," verse 1; such as were "dead" with him, verse 3; such as whose life Christ was, and who should "appear with him in glory," verse 4. Do you mortify; do you make it your daily work; be always at it whilst you live; cease not a day from this work; be killing sin or it will be killing you. Your being dead with Christ virtually, your being quickened with him, will not excuse you from this work. And our Savior tells us how his Father deals with every branch in him that beareth fruit, every true and living branch. "He purgeth it, that it may bring forth more fruit," <431502>John 15:2. He prunes it, and that not for a day or two, but whilst it is a branch in this world. And the apostle tells you what was his practice, 1<460927> Corinthians 9:27, "I keep under my body, and bring it into subjection." "I do it," saith he, "daily; it is the work of my life: I omit it not; this is my business." And if this were the work and business of Paul, who was so incomparably exalted in grace, revelations, enjoyments, privileges, consolations, above the ordinary measure of believers, where may we possibly bottom an
24
exemption from this work and duty whilst we are in this world? Some brief account of the reasons hereof may be given: --
1. Indwelling sin always abides whilst we are in this world; therefore it is always to be mortified. The vain, foolish, and ignorant disputes of men about perfect keeping the commands of God, of perfection in this life, of being wholly and perfectly dead to sin, I meddle not now with. It is more than probable that the men of those abominations never knew what belonged to the keeping of any one of God's commands, and are so much below perfection of degrees, that they never attained to a perfection of parts in obedience or universal obedience in sincerity. And, therefore, many in our days who have talked of perfection have been wiser, and have affirmed it to consist in knowing no difference between good and evil. Not that they are perfect in the things we call good, but that all is alike to them, and the height of wickedness is their perfection. Others who have found out a new way to it, by denying original, indwelling sin, and attempering the spirituality of the law of God unto men's carnal hearts, as they have sufficiently discovered themselves to be ignorant of the life of Christ and the power of it in believers, so they have invented a new righteousness that the gospel knows not of, being vainly puffed up by their fleshly minds. For us, who dare not be wise above what is written, nor boast by other men's lines of what God hath not done for us, we say that indwelling sin lives in us, in some measure and degree, whilst we are in this world. We dare not speak as "though we had already attained, or were already perfect," <500312>Philippians 3:12. Our "inward man is to be renewed day by day" whilst here we live, 2<470416> Corinthians 4:16; and according to the renovations of the new are the breaches and decays of the old. Whilst we are here we "know but in part," 1<461312> Corinthians 13:12, having a remaining darkness to be gradually removed by our "growth in the knowledge of our Lord Jesus Christ," 2<610318> Peter 3:18; and
"the flesh lusteth against the Spirit, so that we cannot do the things that we would," <480517>Galatians 5:17:
and are therefore defective in our obedience as well as in our light, 1<620108> John 1:8. We have a "body of death," <450724>Romans 7:24; from whence we are not delivered but by the death of our bodies, <500321>Philippians 3:21. Now, it being our duty to mortify, to be killing of sin whilst it is in us, we must
25
be at work. He that is appointed to kill an enemy, if he leave striking before the other ceases living, doth but half his work, <480609>Galatians 6:9; <581201>Hebrews 12:1; 2<470701> Corinthians 7:1.
2. Sin doth not only still abide in us, but is still acting, still laboring to bring forth the deeds of the flesh. When sin lets us alone we may let sin alone; but as sin is never less quiet than when it seems to be most quiet, and its waters are for the most part deep when they are still, so ought our contrivances against it to be vigorous at all times and in all conditions, even where there is least suspicion. Sin doth not only abide in us, but
"the law of the members is still rebelling against the law of the mind," <450723>Romans 7:23;
and "the spirit that dwells in us lusteth to envy," <590405>James 4:5. It is always in continual work; "the flesh lusteth against the Spirit," <480517>Galatians 5:17; lust is still tempting and conceiving sin, <590114>James 1:14; in every moral action it is always either inclining to evil, or hindering from that which is good, or disframing the spirit from communion with God. It inclines to evil. "The evil which I would not, that I do," saith the apostle, <450719>Romans 7:19. Whence is that? Why, "Because in me (that is, in my flesh) dwelleth no good thing." And it hinders from good: "The good that I would do, that I do not," verse 19; -- "Upon the same account, either I do it not, or not as I should; all my holy things being defiled by this sin." "The flesh lusteth against the Spirit, so that ye cannot do the things that ye would," <480517>Galatians 5:17. And it unframes our spirit, and thence is called "The sin that so easily besets us," <581201>Hebrews 12:1; on which account are those grievous complaints that the apostle makes of it, <450701>Romans 7. So that sin is always acting, always conceiving, always seducing and tempting. Who can say that he had ever anything to do with God or for God, that indwelling sin had not a hand in the corrupting of what he did? And this trade will it drive more or less all our days. If, then, sin will be always acting, if we be not always mortifying, we are lost creatures. He that stands still and suffers his enemies to double blows upon him without resistance, will undoubtedly be conquered in the issue. If sin be subtle, watchful, strong, and always at work in the business of killing our souls, and we be slothful, negligent, foolish, in proceeding to the ruin thereof, can we expect a comfortable event? There is not a day but sin
26
foils or is foiled, prevails or is prevailed on; and it will be so whilst we live in this world.
I shall discharge him from this duty who can bring sin to a composition, to a cessation of arms in this warfare; if it will spare him any one day, in any one duty (provided he be a person that is acquainted with the spirituality of obedience and the subtlety of sin), let him say to his soul, as to this duty, "Soul, take thy rest." The saints, whose souls breathe after deliverance from its perplexing rebellion, know there is no safety against it but in a constant warfare.
3. Sin will not only be striving, acting, rebelling, troubling, disquieting, but if let alone, if not continually mortified, it will bring forth great, cursed, scandalous, soul-destroying sins. The apostle tells us what the works and fruits of it are, <480519>Galatians 5:19-21,
"The works of the flesh are manifest, which are, adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like."
You know what it did in David and sundry others. Sin aims always at the utmost; every time it rises up to tempt or entice, might it have its own course, it would go out to the utmost sin in that kind. Every unclean thought or glance would be adultery if it could; every covetous desire would be oppression, every thought of unbelief would be atheism, might it grow to its head. Men may come to that, that sin may not be heard speaking a scandalous word in their hearts, -- that is, provoking to any great sin with scandal in its mouth; but yet every rise of lust, might it have its course, would come to the height of villainy: it is like the grave, that is never satisfied. And herein lies no small share of the deceitfulness of sin, by which it prevails to the hardening of men, and so to their ruin, <580313>Hebrews 3:13, -- it is modest, as it were, in its first motions and proposals, but having once got footing in the heart by them, it constantly makes good its ground, and presseth on to some farther degrees in the same kind. This new acting and pressing forward makes the soul take little notice of what an entrance to a falling off from God is already made; it thinks all is indifferent well if there be no farther progress; and so far as the soul is made insensible of any sin, -- that is, as to such a sense as the
27
gospel requireth, -- so far it is hardened: but sin is still pressing forward, and that because it hath no bounds but utter relinquishment of God and opposition to him; that it proceeds towards its height by degrees, making good the ground it hath got by hardness, is not from its nature, but its deceitfulness. Now nothing can prevent this but mortification; that withers the root and strikes at the head of sin every hour, so that whatever it aims at it is crossed in. There is not the best saint in the world but, if he should give over this duty, would fall into as many cursed sins as ever any did of his kind.
4. This is one main reason why the Spirit and the new nature is given unto us, -- that we may have a principle within whereby to oppose sin and lust.
"The flesh lusteth against the Spirit." Well! and what then? Why, "The Spirit also lusteth against the flesh," <480517>Galatians 5:17.
There is a propensity in the Spirit, or spiritual new nature, to be acting against the flesh, as well as in the flesh to be acting against the Spirit: so 2<610104> Peter 1:4, 5. It is our participation of the divine nature that gives us an escape from the pollutions that are in the world through lust; and, <450723>Romans 7:23, there is a law of the mind, as well as a law of the members. Now this is, first, the most unjust and unreasonable thing in the world, when two combatants are engaged, to bind one and keep him up from doing his utmost, and to leave the other at liberty to wound him at his pleasure; and, secondly, the foolishest thing in the world to bind him who fights for our eternal condition, [salvation?] and to let him alone who seeks and violently attempts our everlasting ruin. The contest is for our lives and souls. Not to be daily employing the Spirit and new nature for the mortifying of sin, is to neglect that excellent succor which God hath given us against our greatest enemy. If we neglect to make use of what we have received, God may justly hold his hand from giving us more. His graces, as well as his gifts, are bestowed on us to use, exercise, and trade with. Not to be daily mortifying sin, is to sin against the goodness, kindness, wisdom, grace, and love of God, who hath furnished us with a principle of doing it.
5. Negligence in this duty casts the soul into a perfect contrary condition to that which the apostle affirms was his, 2<470416> Corinthians 4:16, "Though
28
our outward man perish, yet the inward man is renewed day by day." In these the inward man perisheth, and the outward man is renewed day by day. Sin is as the house of David, and grace as the house of Saul. Exercise and success are the two main cherishers of grace in the heart; when it is suffered to lie still, it withers and decays: the things of it are ready to die, <660302>Revelation 3:2; and sin gets ground towards the hardening of the heart, <580313>Hebrews 3:13. This is that which I intend: by the omission of this duty grace withers, lust flourisheth, and the frame of the heart grows worse and worse; and the Lord knows what desperate and fearful issues it hath had with many. Where sin, through the neglect of mortification, gets a considerable victory, it breaks the bones of the soul, <193110>Psalm 31:10, <195108>Psalm 51:8, and makes a man weak, sick, and ready to die, <193803>Psalm 38:3-5, so that he cannot look up, <194012>Psalm 40:12, <233324>Isaiah 33:24; and when poor creatures will take blow after blow, wound after wound, foil after foil, and never rouse up themselves to a vigorous opposition, can they expect anything but to be hardened through the deceitfulness of sin, and that their souls should bleed to death? 2 John 8. Indeed, it is a sad thing to consider the fearful issues of this neglect, which lie under our eyes everyday. See we not those, whom we knew humble, melting, brokenhearted Christians, tender and fearful to offend, zealous for God and all his ways, his Sabbaths and ordinances, grown, through a neglect of watching unto this duty, earthly, carnal, cold, wrathful, complying with the men of the world and things of the world, to the scandal of religion and the fearful temptation of them that know them? The truth is, what between placing mortification in a rigid, stubborn frame of spirit, which is for the most part earthly, legal, censorious, partial, consistent with wrath, envy, malice, pride, on the one hand, and pretences of liberty, grace, and I know not what, on the other, true evangelical mortification is almost lost amongst us: of which afterward.
6. It is our duty to be "perfecting holiness in the fear of God," 2<470701> Corinthians 7:1; to be "growing in grace" everyday, 1<600202> Peter 2:2, 2<610318> Peter 3:18; to be "renewing our inward man day by day," 2<470416> Corinthians 4:16. Now, this cannot be done without the daily mortifying of sin. Sin sets its strength against every act of holiness, and against every degree we grow to. Let not that man think he makes any progress in holiness who walks not over the bellies of his lusts. He who doth not kill sin in his way
29
takes no steps towards his journey's end. He who finds not opposition from it, and who sets not himself in every particular to its mortification, is at peace with it, not dying to it.
This, then, is the first general principle of our ensuing discourse: Notwithstanding the meritorious mortification, if I may so speak, of all and every sin in the cross of Christ; notwithstanding the real foundation of universal mortification laid in our first conversion, by conviction of sin, humiliation for sin, and the implantation of a new principle opposite to it and destructive of it; -- yet sin doth so remain, so act and work in the best of believers, whilst they live in this world, that the constant daily mortification of it is all their days incumbent on them. Before I proceed to the consideration of the next principle, I cannot but by the way complain of many professors of these days, who, instead of bringing forth such great and evident fruits of mortification as are expected, scarce bear any leaves of it. There is, indeed, a broad light fallen upon the men of this generation, and together therewith many spiritual gifts communicated, which, with some other considerations, have wonderfully enlarged the bounds of professors and profession; both they and it are exceedingly multiplied and increased. Hence there is a noise of religion and religious duties in every corner, preaching in abundance, -- and that not in an empty, light, trivial, and vain manner, as formerly, but to a good proportion of a spiritual gift, -- so that if you will measure the number of believers by light, gifts, and profession, the church may have cause to say, "Who hath born me all these?" But now if you will take the measure of them by this great discriminating grace of Christians, perhaps you will find their number not so multiplied. Where almost is that professor who owes his conversion to these days of light, and so talks and professes at such a rate of spirituality as few in former days were, in any measure, acquainted with (I will not judge them, but perhaps boasting what the Lord hath done in them), that doth not give evidence of a miserably unmortified heart? If vain spending of time, idleness, unprofitableness in men's places, envy, strife, variance, emulations, wrath, pride, worldliness, selfishness, 1<460101> Corinthians 1, be badges of Christians, we have them on us and amongst us in abundance. And if it be so with them who have much light, and which, we hope, is saving, what shall we say of some who would be accounted religious and yet despise gospel light, and for the duty we have
30
in hand, know no more of it but what consists in men's denying themselves sometimes in outward enjoyments, which is one of the outmost branches of it, which yet they will seldom practice? The good Lord send out a spirit of mortification to cure our distempers, or we are in a sad condition!
There are two evils which certainly attend every unmortified professor; -- the first, in himself; the other, in respect of others: --
1. In himself. Let him pretend what he will, he hath slight thoughts of sin; at least, of sins of daily infirmity. The root of an unmortified course is the digestion of sin without bitterness in the heart. When a man hath confirmed his imagination to such an apprehension of grace and mercy as to be able, without bitterness, to swallow and digest daily sins, that man is at the very brink of turning the grace of God into lasciviousness, and being hardened by the deceitfulness of sin. Neither is there a greater evidence of a false and rotten heart in the world than to drive such a trade. To use the blood of Christ, which is given to cleanse us, 1<620107> John 1:7, <560214>Titus 2:14; the exaltation of Christ, which is to give us repentance, <440531>Acts 5:31; the doctrine of grace, which teaches us to deny all ungodliness, <560211>Titus 2:11, 12, to countenance sin, is a rebellion that in the issue will break the bones. At this door have gone out from us most of the professors that have apostatized in the days wherein we live. For awhile they were most of them under convictions; these kept them unto duties, and brought them to profession; so they "escaped the pollutions that are in the world, through the knowledge of our Lord Jesus Christ," 2<610220> Peter 2:20: but having got an acquaintance with the doctrine of the gospel, and being weary of duty, for which they had no principle, they began to countenance themselves in manifold neglects from the doctrine of grace. Now, when once this evil had laid hold of them, they speedily tumbled into perdition.
2. To others. It hath an evil influence on them on a twofold account: --
(1.) It hardens them, by begetting in them a persuasion that they are in as good condition as the best professors. Whatever they see in them is so stained for want of this mortification that it is of no value with them. They have a zeal for religion; but it is accompanied with want of forbearance and universal righteousness. They deny prodigality, but with worldliness; they separate from the world, but live wholly to themselves,
31
taking no care to exercise loving-kindness in the earth; or they talk spiritually, and live vainly; mention communion with God, and are every way conformed to the world; boasting of forgiveness of sin, and never forgiving others. And with such considerations do poor creatures harden their hearts in their unregeneracy.
(2.) They deceive them, in making them believe that if they can come up to their condition it shall be well with them; and so it grows an easy thing to have the great temptation of repute in religion to wrestle withal, when they may go far beyond them as to what appears in them, and yet come short of eternal life. But of these things and all the evils of unmortified walking, afterward.
32
CHAPTER 3.
The second general principle of the means of mortification proposed to confirmation -- The Spirit the only author of this work -- Vanity of popish mortification discovered -- Many means of it used by them not appointed of God -- Those appointed by him abused -- The mistakes of others in this business -- The Spirit is promised believers for this work, <261119>Ezekiel 11:19, <263626>Ezekiel 36:26 -- All that we receive from Christ is by the Spirit -- How the Spirit mortifies sin -- <480519>Galatians 5:19-23 -- The several ways of his operation to this end proposed -- How his work and our duty.
THE next principle relates to the great sovereign cause of the mortification treated of; which, in the words laid for the foundation of this discourse, is said to be the Spirit, -- that is, the Holy Ghost, as was evinced.
II. He only is sufficient for this work; all ways and means without him are
as a thing of nought; and he is the great efficient of it, -- he works in us as he pleases.
1. In vain do men seek other remedies; they shall not be healed by them. What several ways have been prescribed for this, to have sin mortified, is known. The greatest part of popish religion, of that which looks most like religion in their profession, consists in mistaken ways and means of mortification. This is the pretense of their rough garments, whereby they deceive. Their vows, orders, fastings, penances, are all built on this ground; they are all for the mortifying of sin. Their preachings, sermons, and books of devotion, they look all this way. Hence, those who interpret the locusts that came out of the bottomless pit, <660903>Revelation 9:3, to be the friars of the Romish church, who are said to torment men, so "that they should seek death and not find it," verse 6, think that they did it by their stinging sermons, whereby they convinced them of sin, but being not able to discover the remedy for the healing and mortifying of it, they kept them in such perpetual anguish and terror, and such trouble in their consciences, that they desired to die. This, I say, is the substance and glory of their religion; but what with their laboring to mortify dead creatures, ignorant of the nature and end of the work, -- what with the poison they mixed with it, in their persuasion of its merit, yea, supererogation (as they style their
33
unnecessary merit, with a proud, barbarous title), -- their glory is their shame: but of them and their mortification more afterward, chapter 7.
That the ways and means to be used for the mortification of sin invented by them are still insisted on and prescribed, for the same end, by some who should have more light and knowledge of the gospel, is known. Such directions to this purpose have of late been given by some, and are greedily catched at by others professing themselves Protestants, as might have become popish devotionists three or four hundred years ago. Such outside endeavors, such bodily exercises, such self-performances, such merely legal duties, without the least mention of Christ or his Spirit, are varnished over with swelling words of vanity, for the only means and expedients for the mortification of sin, as discover a deep-rooted unacquaintedness with the power of God and mystery of the gospel. The consideration hereof was one motive to the publishing of this plain discourse.
Now, the reasons why the Papists can never, with all their endeavors, truly mortify any one sin, amongst others, are, --
(1.) Because many of the ways and means they use and insist upon for this end were never appointed of God for that purpose. (Now, there is nothing in religion that hath any efficacy for compassing an end, but it hath it from God's appointment of it to that purpose.) Such as these are their rough garments, their vows, penances, disciplines, their course of monastical life, and the like; concerning all which God will say, "Who hath required these things at your hand?" and, "In vain do ye worship me, teaching for doctrines the traditions of men." Of the same nature are sundry self-vexations insisted on by others.
(2.) Because those things that are appointed of God as means are not used by them in their due place and order, -- such as are praying, fasting, watching, meditation, and the like. These have their use in the business in hand; but whereas they are all to be looked on as streams, they look on them as the fountain. Whereas they effect and accomplish the end as means only, subordinate to the Spirit and faith, they look on them to do it by virtue of the work wrought. If they fast so much, and pray so much, and keep their hours and times, the work is done. As the apostle says of some in another case, "They are always learning, never coming to the
34
knowledge of the truth;" so they are always mortifying, but never come to any sound mortification. In a word, they have sundry means to mortify the natural man, as to the natural life here we lead; none to mortify lust or corruption.
This is the general mistake of men ignorant of the gospel about this thing; and it lies at the bottom of very much of that superstition and willworship that hath been brought into the world. What horrible selfmacerations were practiced by some of the ancient authors of monastical devotion! what violence did they offer to nature! what extremity of sufferings did they put themselves upon! Search their ways and principles to the bottom, and you will find that it had no other root but this mistake, namely, that attempting rigid mortification, they fell upon the natural man instead of the corrupt old man, -- upon the body wherein we live instead of the body of death.
Neither will the natural Popery that is in others do it. Men are galled with the guilt of a sin that hath prevailed over them; they instantly promise to themselves and God that they will do so no more; they watch over themselves, and pray for a season, until this heat waxes cold, and the sense of sin is worn off: and so mortification goes also, and sin returns to its former dominion. Duties are excellent food for an unhealthy soul; they are no physic for a sick soul. He that turns his meat into his medicine must expect no great operation. Spiritually sick men cannot sweat out their distemper with working. But this is the way of men who deceive their own souls; as we shall see afterward.
That none of these ways are sufficient is evident from the nature of the work itself that is to be done; it is a work that requires so many concurrent actings in it as no self-endeavor can reach unto, and is of that kind that an almighty energy is necessary for its accomplishment; as shall be afterward manifested.
2. It is, then, the work of the Spirit. For, --
(1.) He is promised of God to be given unto us to do this work. The taking away of the stony heart, -- that is, the stubborn, proud, rebellious, unbelieving heart, -- is in general the work of mortification that we treat of. Now this is still promised to be done by the Spirit, <261119>Ezekiel 11:19,
35
36:26, "I will give my Spirit, and take away the stony heart;" and by the Spirit of God is this work wrought when all means fail, <235717>Isaiah 57:17, 18.
(2.) We have all our mortification from the gift of Christ, and all the gifts of Christ are communicated to us and given us by the Spirit of Christ: "Without Christ we can do nothing," <431505>John 15:5. All communications of supplies and relief, in the beginnings, increasings, actings of any grace whatever, from him, are by the Spirit, by whom he alone works in and upon believers. From him we have our mortification:
"He is exalted and made a Prince and a Savior, to give repentance unto us," <440531>Acts 5:31;
and of our repentance our mortification is no small portion. How doth he do it? Having "received the promise of the Holy Ghost," he sends him abroad for that end, <440233>Acts 2:33. You know the manifold promises he made of sending the Spirit, as Tertullian speaks, "Vicariam navare operam," to do the works that he had to accomplish in us.
The resolution of one or two questions will now lead me nearer to what I principally intend.
The first is, How doth the Spirit mortify sin?
I answer, in general, three ways: --
[1.] By causing our hearts to abound in grace and the fruits that are contrary to the flesh, and the fruits thereof and principles of them. So the apostle opposes the fruits of the flesh and of the Spirit: "The fruits of the flesh," says he, "are so and so," <480519>Galatians 5:19-21; "but," says he, "the fruits of the Spirit are quite contrary, quite of another sort," verses 22, 23. Yea; but what if these are in us and do abound, may not the other abound also? No, says he, verse 24, "They that are Christ's have crucified the flesh with the affections and lusts." But how? Why, verse 25, "By living in the Spirit and walking after the Spirit;" -- that is, by the abounding of these graces of the Spirit in us, and walking according to them. For, saith the apostle, "These are contrary one to another," verse 17; so that they cannot both be in the same subject, in any intense or high degree. This "renewing of us by the Holy Ghost," as it is called, <560305>Titus 3:5, is one great way of mortification; he causes us to grow, thrive, flourish, and
36
abound in those graces which are contrary, opposite, and destructive to all the fruits of the flesh, and to the quiet or thriving of indwelling sin itself.
[2.] By a real physical efficiency on the root and habit of sin, for the weakening, destroying, and taking it away. Hence he is called a "Spirit of judgment and burning," <230404>Isaiah 4:4, really consuming and destroying our lusts. He takes away the stony heart by an almighty efficiency; for as he begins the work as to its kind, so he carries it on as to its degrees. He is the fire which burns up the very root of lust.
[3.] He brings the cross of Christ into the heart of a sinner by faith, and gives us communion with Christ in his death, and fellowship in his sufferings: of the manner whereof more afterward.
Secondly. If this be the work of the Spirit alone, how is it that we are exhorted to it? -- seeing the Spirit of God only can do it, let the work be left wholly to him.
[1.] It is no otherwise the work of the Spirit but as all graces and good works which are in us are his. He "works in us to will and to do of his own good pleasure," <503813>Philippians 2:13; he works "all our works in us," <232612>Isaiah 26:12, -- "the work of faith with power," 2<530111> Thessalonians 1:11, <510212>Colossians 2:12; he causes us to pray, and is a "Spirit of supplication," <450826>Romans 8:26, <381210>Zechariah 12:10; and yet we are exhorted, and are to be exhorted, to all these.
[2.] He doth not so work our mortification in us as not to keep it still an act of our obedience. The Holy Ghost works in us and upon us, as we are fit to be wrought in and upon; that is, so as to preserve our own liberty and free obedience. He works upon our understandings, wills, consciences, and affections, agreeably to their own natures; he works in us and with us, not against us or without us; so that his assistance is an encouragement as to the facilitating of the work, and no occasion of neglect as to the work itself. And, indeed, I might here bewail the endless, foolish labor of poor souls, who, being convinced of sin, and not able to stand against the power of their convictions, do set themselves, by innumerable perplexing ways and duties, to keep down sin, but, being strangers to the Spirit of God, all in vain. They combat without victory, have war without peace, and are in
37
slavery all their days. They spend their strength for that which is not bread, and their labor for that which profiteth not.
This is the saddest warfare that any poor creature can be engaged in. A soul under the power of conviction from the law is pressed to fight against sin, but hath no strength for the combat. They cannot but fight, and they can never conquer; they are like men thrust on the sword of enemies on purpose to be slain. The law drives them on, and sin beats them back. Sometimes they think, indeed, that they have foiled sin, when they have only raised a dust that they see it not; that is, they distemper their natural affections of fear, sorrow, and anguish, which makes them believe that sin is conquered when it is not touched. By that time they are cold, they must to the battle again; and the lust which they thought to be slain appears to have had no wound.
And if the case be so sad with them who do labor and strive, and yet enter not into the kingdom, what is their condition who despise all this; who are perpetually under the power and dominion of sin, and love to have it so; and are troubled at nothing, but that they cannot make sufficient provision for the flesh, to fulfill the lusts thereof?
38
CHAPTER 4.
The last principle; of the usefulness of mortification -- The vigor and comfort of our spiritual lives depend on our mortification -- In what sense -- Not absolutely and necessarily; Psalm 88., Heman's condition -- Not as on the next and immediate cause -- As a means; by removing of the contrary -- The desperate effects of any unmortified lust; it weakens the soul, <193803>Psalm 38:3, 8, sundry ways, and darkens it -- All graces improved by the mortification of sin -- The best evidence of sincerity.
THE last principle I shall insist on (omitting, first, the necessity of mortification unto life, and, secondly, the certainty of life upon mortification) is, --
III. That the life, vigor, and comfort of our spiritual life depend much on
our mortification of sin.
Strength and comfort, and power and peace, in our walking with God, are the things of our desires. Were any of us asked seriously, what it is that troubles us, we must refer it to one of these heads: -- either we want strength or power, vigor and life, in our obedience, in our walking with God; or we want peace, comfort, and consolation therein. Whatever it is that may befall a believer that doth not belong to one of these two heads, doth not deserve to be mentioned in the days of our complaints.
Now, all these do much depend on a constant course of mortification, concerning which observe, --
1. I do not say they proceed from it, as though they were necessarily tied to it. A man may be carried on in a constant course of mortification all his days; and yet perhaps never enjoy a good day of peace and consolation. So it was with Heman, Psalm 88.; his life was a life of perpetual mortification and walking with God, yet terrors and wounds were his portion all his days. But God singled out Heman, a choice friend, to make him an example to them that afterward should be in distress. Canst thou complain if it be no otherwise with thee than it was with Heman, that eminent servant of God? and this shall be his praise to the end of the world. God makes it his prerogative to speak peace and consolation, <235718>Isaiah 57:18, 19. "I will do that work," says God, "I will comfort him,"
39
verse 18. But how? By an immediate work of the new creation: "I create it," says God. The use of means for the obtaining of peace is ours; the bestowing of it is God's prerogative.
2. In the ways instituted by God for to give us life, vigor, courage, and consolation, mortification is not one of the immediate causes of it. They are the privileges of our adoption made known to our souls that give us immediately these things. "The Spirit bearing witness with our spirits that we are the children of God," giving us a new name and a white stone, adoption and justification, -- that is, as to the sense and knowledge of them, -- are the immediate causes (in the hand of the Spirit) of these things. But this I say, --
3. In our ordinary walking with God, and in an ordinary course of his dealing with us, the vigor and comfort of our spiritual lives depend much on our mortification, not only as a "causa sine qua non," but as a thing that hath an effectual influence thereinto. For, --
(1.) This alone keeps sin from depriving us of the one and the other.
Every unmortified sin will certainly do two things: --
[1.] It will weaken the soul, and deprive it of its vigor.
[2.] It will darken the soul, and deprive it of its comfort and peace.
[1.] It weakens the soul, and deprives it of its strength. When David had for awhile harbored an unmortified lust in his heart, it broke all his bones, and left him no spiritual strength; hence he complained that he was sick, weak, wounded, faint. "There is," saith he, "no soundness in me," <193803>Psalm 38:3; "I am feeble and sore broken," verse 8; "yea, I cannot so much as look up," <194012>Psalm 40:12. An unmortified lust will drink up the spirit, and all the vigor of the soul, and weaken it for all duties. For, --
1st. It untunes and unframes the heart itself, by entangling its affections. It diverts the heart from the spiritual frame that is required for vigorous communion with God; it lays hold on the affections, rendering its object beloved and desirable, so expelling the love of the Father, 1<620215> John 2:15, 3:17; so that the soul cannot say uprightly and truly to God, "Thou art my portion," having something else that it loves. Fear, desire, hope, which
40
are the choice affections of the soul, that should be full of God, will be one way or other entangled with it.
2dly. It fills the thoughts with contrivances about it. Thoughts are the great purveyors of the soul to bring in provision to satisfy its affections; and if sin remain unmortified in the heart, they must ever and anon be making provision for the flesh, to fulfill the lusts thereof. They must glaze, adorn, and dress the objects of the flesh, and bring them home to give satisfaction; and this they are able to do, in the service of a defiled imagination, beyond all expression.
3dly. It breaks out and actually hinders duty. The ambitious man must be studying, and the worldling must be working or contriving, and the sensual, vain person providing himself for vanity, when they should be engaged in the worship of God
Were this my present business, to set forth the breaches, ruin, weakness, desolations, that one unmortified lust will bring upon a soul, this discourse must be extended much beyond my intendment.
[2.] As sin weakens, so it darkens the soul. It is a cloud, a thick cloud, that spreads itself over the face of the soul, and intercepts all the beams of God's love and favor. It takes away all sense of the privilege of our adoption; and if the soul begins to gather up thoughts of consolation, sin quickly scatters them: of which afterward.
Now, in this regard doth the vigor and power of our spiritual life depend on our mortification: It is the only means of the removal of that which will allow us neither the one nor the other. Men that are sick and wounded under the power of lust make many applications for help; they cry to God when the perplexity of their thoughts overwhelms them, even to God do they cry, but are not delivered; in vain do they use many remedies, -- "they shall not be healed." So, <280513>Hosea 5:13, "Ephraim saw his sickness, and Judah his wound," and attempted sundry remedies: nothing will do until they come (verse 15) to "acknowledge their offense." Men may see their sickness and wounds, but yet, if they make not due applications, their cure will not be effected.
(2.) Mortification prunes all the graces of God, and makes room for them in our hearts to grow. The life and vigor of our spiritual lives consists in
41
the vigor and flourishing of the plants of grace in our hearts. Now, as you may see in a garden, let there be a precious herb planted, and let the ground be untilled, and weeds grow about it, perhaps it will live still, but be a poor, withering, unuseful thing. You must look and search for it, and sometimes can scarce find it; and when you do, you can scarce know it, whether it be the plant you look for or no; and suppose it be, you can make no use of it at all. When, let another of the same kind be set in the ground, naturally as barren and bad as the other, but let it be well weeded, and everything that is noxious and hurtful removed from it, -- it flourishes and thrives; you may see it at first look into the garden, and have it for your use when you please. So it is with the graces of the Spirit that are planted in our hearts. That is true; they are still, they abide in a heart where there is some neglect of mortification; but they are ready to die, <660302>Revelation 3:2, they are withering and decaying. The heart is like the sluggard's field, -- so overgrown with weeds that you can scarce see the good corn. Such a man may search for faith, love, and zeal, and scarce be able to find any; and if he do discover that these graces are there yet alive and sincere, yet they are so weak, so clogged with lusts, that they are of very little use; they remain, indeed, but are ready to die. But now let the heart be cleansed by mortification, the weeds of lust constantly and daily rooted up (as they spring daily, nature being their proper soil), let room be made for grace to thrive and flourish, -- how will every grace act its part, and be ready for every use and purpose!
(3.) As to our peace; as there is nothing that hath any evidence of sincerity without it, so I know nothing that hath such an evidence of sincerity in it; -- which is no small foundation of our peace. Mortification is the soul's vigorous opposition to self, wherein sincerity is most evident.
42
CHAPTER 5.
The principal intendment of the whole discourse proposed -- The first main case of conscience stated -- What it is to mortify any sin, negatively considered -- Not the utter destruction of it in this life -- Not the dissimulation of it -- Not the improvement of any natural principle -- Not the diversion of it -- Not an occasional conquest -- Occasional conquests of sin, what and when; upon the eruption of sin; in time of danger or trouble.
THESE things being premised, I come to my principal intention, of handling some questions or practical cases that present themselves in this business of mortification of sin in believers.
The first, which is the head of all the rest, and whereunto they are reduced, may be considered as lying under the ensuing proposal: --
Suppose a man to be a true believer, and yet finds in himself a powerful indwelling sin, leading him captive to the law of it, consuming his heart with trouble, perplexing his thoughts, weakening his soul as to duties of communion with God, disquieting him as to peace, and perhaps defiling his conscience, and exposing him to hardening through the deceitfulness of sin, -- what shall he do? what course shall he take and insist on for the mortification of this sin, lust, distemper, or corruption, to such a degree as that, though it be not utterly destroyed, yet, in his contest with it, he may be enabled to keep up power, strength, and peace in communion with God?
In answer to this important inquiry, I shall do these things: --
I. Show what it is to mortify any sin, and that both negatively and
positively, that we be not mistaken in the foundation.
II. Give general directions for such things as without which it will be
utterly impossible for anyone to get any sin truly and spiritually mortified.
III. Draw out the particulars whereby this is to be done; in the whole
carrying on this consideration, that it is not of the doctrine of
43
mortification in general, but only in reference to the particular case before proposed, that I am treating.
I. 1. (1.) To mortify a sin is not utterly to kill, root it out, and destroy it,
that it should have no more hold at all nor residence in our hearts. It is true this is that which is aimed at; but this is not in this life to be accomplished. There is no man that truly sets himself to mortify any sin, but he aims at, intends, desires its utter destruction, that it should leave neither root nor fruit in the heart or life. He would so kill it that it should never move nor stir anymore, cry or call, seduce or tempt, to eternity. Its not-being is the thing aimed at. Now, though doubtless there may, by the Spirit and grace of Christ, a wonderful success and eminency of victory against any sin be attained, so that a man may have almost constant triumph over it, yet an utter killing and destruction of it, that it should not be, is not in this life to be expected. This Paul assures us of, <500312>Philippians 3:12, "Not as though I had already attained, either were already perfect." He was a choice saint, a pattern for believers, who, in faith and love, and all the fruits of the Spirit, had not his fellow in the world, and on that account ascribes perfection to himself in comparison of others, verse 15; yet he had not "attained," he was not "perfect," but was "following after:" still a vile body he had, and we have, that must be changed by the great power of Christ at last, verse 21. This we would have; but God sees it best for us that we should be complete in nothing in ourselves, that in all things we must be "complete in Christ;" which is best for us, <510210>Colossians 2:10.
(2.) I think I need not say it is not the dissimulation of a sin. When a man on some outward respects forsakes the practice of any sin, men perhaps may look on him as a changed man. God knows that to his former iniquity he hath added cursed hypocrisy, and is got in a safer path to hell than he was in before. He hath got another heart than he had, that is more cunning; not a new heart, that is more holy.
(3.) The mortification of sin consists not in the improvement of a quiet, sedate nature. Some men have an advantage by their natural constitution so far as that they are not exposed to such violence of unruly passions and tumultuous affections as many others are. Let now these men cultivate and improve their natural frame and temper by discipline, consideration, and prudence, and they may seem to themselves and others very mortified
44
men, when, perhaps, their hearts are a standing sink of all abominations. Some man is never so much troubled all his life, perhaps, with anger and passion, nor doth trouble others, as another is almost everyday; and yet the latter hath done more to the mortification of the sin than the former. Let not such persons try their mortification by such things as their natural temper gives no life or vigor to. Let them bring themselves to self-denial, unbelief, envy, or some such spiritual sin, and they will have a better view of themselves.
(4.) A sin is not mortified when it is only diverted. Simon Magus for a season left his sorceries; but his covetousness and ambition, that set him on work, remained still, and would have been acting another way. Therefore Peter tells him, "I perceive thou art in the gall of bitterness;" -- "Notwithstanding the profession thou hast made, notwithstanding thy relinquishment of thy sorceries, thy lust is as powerful as ever in thee; the same lust, only the streams of it are diverted. It now exerts and puts forth itself another way, but it is the old gall of bitterness still." A man may be sensible of a lust, set himself against the eruptions of it, take care that it shall not break forth as it has done, but in the meantime suffer the same corrupted habit to vent itself some other way; as he who heals and skins a running sore thinks himself cured, but in the meantime his flesh festereth by the corruption of the same humor, and breaks out in another place. And this diversion, with the alterations that attend it, often befalls men on accounts wholly foreign unto grace: change of the course of life that a man was in, of relations, interests, designs, may effect it; yea, the very alterations in men's constitutions, occasioned by a natural progress in the course of their lives, may produce such changes as these. Men in age do not usually persist in the pursuit of youthful lusts, although they have never mortified any one of them. And the same is the case of bartering of lusts, and leaving to serve one that a man may serve another. He that changes pride for worldliness, sensuality for Pharisaism, vanity in himself to the contempt of others, let him not think that he hath mortified the sin that he seems to have left. He hath changed his master, but is a servant still.
(5.) Occasional conquests of sin do not amount to a mortifying of it.
45
There are two occasions or seasons wherein a man who is contending with any sin may seem to himself to have mortified it: --
[1.] When it hath had some sad eruption, to the disturbance of his peace, terror of his conscience, dread of scandal, and evident provocation of God. This awakens and stirs up all that is in the man, and amazes him, fills him with abhorrency of sin, and himself for it; sends him to God, makes him cry out as for life, to abhor his lust as hell, and to set himself against it. The whole man, spiritual and natural, being now awaked, sin shrinks in its head, appears not, but lies as dead before him: as when one that hath drawn nigh to an army in the night, and hath killed a principal person, -- instantly the guards awake, men are roused up, and strict inquiry is made after the enemy, who, in the meantime, until the noise and tumult be over, hides himself, or lies like one that is dead, yet with firm resolution to do the like mischief again upon the like opportunity. Upon the sin among the Corinthians, see how they muster up themselves for the surprisal and destruction of it, 2<470711> Corinthians 7:11. So it is in a person when a breach hath been made upon his conscience, quiet, perhaps credit, by his lust, in some eruption of actual sin; -- carefulness, indignation, desire, fear, revenge, are all set on work about it and against it, and lust is quiet for a season, being run down before them; but when the hurry is over and the inquest past, the thief appears again alive, and is as busy as ever at his work.
[2.] In a time of some judgment, calamity, or pressing affliction; the heart is then taken up with thoughts and contrivances of flying from the present troubles, fears, and dangers. This, as a convinced person concludes, is to be done only by relinquishment of sin, which gains peace with God. It is the anger of God in every affliction that galls a convinced person. To be quit of this, men resolve at such times against their sins. Sin shall never more have any place in them; they will never again give up themselves to the service of it. Accordingly, sin is quiet, stirs not, seems to be mortified; not, indeed, that it hath received any one wound, but merely because the soul hath possessed its faculties, whereby it should exert itself, with thoughts inconsistent with the motions thereof; which, when they are laid aside, sin returns again to its former life and vigor. So they <197832>Psalm 78:3237, are a full instance and description of this frame of spirit whereof I speak:
46
"For all this they sinned still, and believed not for his wondrous works. Therefore their days did he consume in vanity, and their years in trouble. When he slew them, then they sought him: and they returned and inquired early after God. And they remembered that God was their rock, and the high God their redeemer. Nevertheless they did flatter him with their mouth, and they lied unto him with their tongues. For their heart was not right with him, neither were they steadfast in his covenant."
I no way doubt but that when they sought, and returned, and inquired early after God, they did it with full purpose of heart as to the relinquishment of their sins; it is expressed in the word "returned." To turn or return to the Lord is by a relinquishment of sin. This they did "early," -- with earnestness and diligence; but yet their sin was unmortified for all this, verses 36, 37. And this is the state of many humiliations in the days of affliction, and a great deceit in the hearts of believers themselves lies oftentimes herein.
These and many other ways there are whereby poor souls deceive themselves, and suppose they have mortified their lusts, when they live and are mighty, and on every occasion break forth, to their disturbance and disquietness.
47
CHAPTER 6.
The mortification of sin in particular described -- The several parts and degrees thereof -- The habitual weakening of its root and principle -- The power of lust to tempt -- Differences of that power as to persons and times -- Constant fighting against sin -- The parts thereof considered -- Success against it -- The sum of this discourse considered.
WHAT it is to mortify a sin in general, which will make farther way for particular directions, is nextly to be considered.
2. The mortification of a lust consists in three things: --
(1.) An habitual weakening of it. Every lust is a depraved habit or disposition, continually inclining the heart to evil. Thence is that description of him who hath no lust truly mortified, <010605>Genesis 6:5, "Every imagination of the thoughts of his heart is only evil continually." He is always under the power of a strong bent and inclination to sin. And the reason why a natural man is not always perpetually in the pursuit of some one lust, night and day, is because he hath many to serve, everyone crying to be satisfied; thence he is carried on with great variety, but still in general he lies towards the satisfaction of self.
We will suppose, then, the lust or distemper whose mortification is inquired after to be in itself a strong, deeply-rooted, habitual inclination and bent of will and affections unto some actual sin, as to the matter of it, though not, under that formal consideration, always stirring up imaginations, thoughts, and contrivances about the object of it. Hence, men are said to have their "hearts set upon evil," the bent of their spirits lies towards it, to make "provision for the flesh." (<451314>Romans 13:14) And a sinful, depraved habit, as in many other things, so in this, differs from all natural or moral habits whatever: for whereas they incline the soul gently and suitably to itself, sinful habits impel with violence and impetuousness; whence lusts are said to fight or wage "war against the soul," f3 1<600211> Peter 2:11, -- to rebel or rise up in war with that conduct and opposition which is usual therein, f4 <450723>Romans 7:23, -- to lead captive, or effectually captivating upon success in battle, -- all works of great violence and impetuousness.
48
I might manifest fully, from that description we have of it, <450701>Romans 7, how it will darken the mind, extinguish convictions, dethrone reason, interrupt the power and influence of any considerations that may be brought to hamper it, and break through all into a flame. But this is not my present business. Now, the first thing in mortification is the weakening of this habit of sin or lust, that it shall not, with that violence, earnestness, frequency, rise up, conceive, tumultuate, provoke, entice, disquiet, as naturally it is apt to do, <590114>James 1:14, 15.
I shall desire to give one caution or rule by the way, and it is this: Though every lust doth in its own nature equally, universally, incline and impel to sin, yet this must be granted with these two limitations: --
[1.] One lust, or a lust in one man, may receive many accidental improvements, heightenings, and strengthenings, which may give it life, power, and vigor, exceedingly above what another lust hath, or the same lust (that is, of the same kind and nature) in another man. When a lust falls in with the natural constitutions and temper, with a suitable course of life, with occasions, or when Satan hath got a fit handle to it to manage it, as he hath a thousand ways so to do, that lust grows violent and impetuous above others, or more than the same lust in another man; then the steams of it darken the mind so, that though a man knows the same things as formerly, yet they have no power nor influence on the will, but corrupt affections and passions are set by it at liberty.
But especially, lust gets strength by temptation. When a suitable temptation falls in with a lust, it gives it a new life, vigor, power, violence, and rage, which it seemed not before to have or to be capable of. Instances to this purpose might be multiplied; but it is the design of some part of another treatise to evince this observation.
[2.] Some lusts are far more sensible and discernible in their violent actings than others. Paul puts a difference between uncleanness and all other sins: 1<460618> Corinthians 6:18, "Flee fornication. Every sin that a man doeth is without the body; but he that committeth fornication sinneth against his own body. "Hence, the motions of that sin are more sensible, more discernible than of others; when perhaps the love of the world, or the like, is in a person no less habitually predominant than that, yet it makes not so great a combustion in the whole man.
49
And on this account some men may go in their own thoughts and in the eyes of the world for mortified men, who yet have in them no less predominancy of lust than those who cry out with astonishment upon the account of its perplexing tumultuatings, yea, than those who have by the power of it been hurried into scandalous sins; only their lusts are in and about things which raise not such a tumult in the soul, about which they are exercised with a calmer frame of spirit, the very fabric of nature being not so nearly concerned in them as in some other.
I say, then, that the first thing in mortification is the weakening of this habit, that it shall not impel and tumultuate as formerly; that it shall not entice and draw aside; that it shall not disquiet and perplex the killing of its life, vigor, promptness, and readiness to be stirring. This is called "crucifying the flesh with the lusts thereof," <480524>Galatians 5:24; that is, taking away its blood and spirits that give it strength and power, -- the wasting of the body of death "day by day," 2<470416> Corinthians 4:16.
As a man nailed to the cross; he first struggles, and strives, and cries out with great strength and might, but, as his blood and spirits waste, his strivings are faint and seldom, his cries low and hoarse, scarce to be heard; -- when a man first sets on a lust or distemper, to deal with it, it struggles with great violence to break loose; it cries with earnestness and impatience to be satisfied and relieved; but when by mortification the blood and spirits of it are let out, it moves seldom and faintly, cries sparingly, and is scarce heard in the heart; it may have sometimes a dying pang, that makes an appearance of great vigor and strength, but it is quickly over, especially if it be kept from considerable success. This the apostle describes, as in the whole chapter, so especially, <450606>Romans 6:6.
"Sin," saith he, "is crucified; it is fastened to the cross." To what end? "That the body of death may be destroyed," the power of sin weakened and abolished by little and little, that "henceforth we should not serve sin;" that is, that sin might not incline, impel us with such efficacy as to make us servants to it, as it hath done heretofore. And this is spoken not only with respect to carnal and sensual affections, or desires of worldly things, -- not only in respect of the lust of the flesh, the lust of the eyes, and the pride of life, -- but also as to the flesh, that is, in the mind and will, in that opposition unto God which is in us by nature. Of what nature
50
soever the troubling distemper be, by what ways soever it make itself out, either by impelling to evil or hindering from that which is good, the rule is the same; and unless this be done effectually, all after-contention will not compass the end aimed at. A man may beat down the bitter fruit from an evil tree until he is weary; whilst the root abides in strength and vigor, the beating down of the present fruit will not hinder it from bringing forth more. This is the folly of some men; they set themselves with all earnestness and diligence against the appearing eruption of lust, but, leaving the principle and root untouched, perhaps unsearched out, they make but little or no progress in this work of mortification.
(2.) In constant fighting and contending against sin. To be able always to be laying load on sin is no small degree of mortification. When sin is strong and vigorous, the soul is scarce able to make any head against it; it sighs, and groans, and mourns, and is troubled, as David speaks of himself, but seldom has sin in the pursuit. David complains that his sin had "taken fast hold upon him, that he could not look up," <194012>Psalm 40:12. How little, then, was he able to fight against it! Now, sundry things are required unto and comprised in this fighting against sin: --
[1.] To know that a man hath such an enemy to deal withal, to take notice of it, to consider it as an enemy indeed, and one that is to be destroyed by all means possible, is required hereunto. As I said before, the contest is vigorous and hazardous, -- it is about the things of eternity. When, therefore, men have slight and transient thoughts of their lusts, it is no great sign that they are mortified, or that they are in a way for their mortification. This is every man's "knowing the plague of his own heart," 1<110838> Kings 8:38, without which no other work can be done. It is to be feared that very many have little knowledge of the main enemy that they carry about with them in their bosoms. This makes them ready to justify themselves, and to be impatient of reproof or admonition, not knowing that they are in any danger, 2<141610> Chronicles 16:10.
[2.] To labor to be acquainted with the ways, wiles, methods, advantages, and occasions of its success, is the beginning of this warfare. So do men deal with enemies. They inquire out their counsels and designs, ponder their ends, consider how and by what means they have formerly prevailed, that they may be prevented. In this consists the greatest skill in conduct.
51
Take this away, and all waging of war, wherein is the greatest improvement of human wisdom and industry, would be brutish. So do they deal with lust who mortify it indeed. Not only when it is actually vexing, enticing, and seducing, but in their retirements they consider, "This is our enemy; this is his way and progress, these are his advantages, thus hath he prevailed, and thus he will do, if not prevented." So David, "My sin is ever before me," <195103>Psalm 51:3. And, indeed, one of the choicest and most eminent parts of practically spiritual wisdom consists in finding out the subtleties, policies, and depths of any indwelling sin; to consider and know wherein its greatest strength lies, -- what advantage it uses to make of occasions, opportunities, temptations, -- what are its pleas, pretences, reasonings, -- what its stratagems, colors, excuses; to set the wisdom of the Spirit against the craft of the old man; to trace this serpent in all its turnings and windings; to be able to say, at its most secret and (to a common frame of heart) imperceptible actings, "This is your old way and course; I know what you aim at;" -- and so to be always in readiness is a good part of our warfare.
[3.] To load it daily with all the things which shall after be mentioned, that are grievous, killing, and destructive to it, is the height of this contest. Such a one never thinks his lust dead because it is quiet, but labors still to give it new wounds, new blows everyday. So the apostle, <510305>Colossians 3:5.
Now, whilst the soul is in this condition, whilst it is thus dealing, it is certainly uppermost; sin is under the sword and dying.
(3.) In success. Frequent success against any lust is another part and evidence of mortification. By success I understand not a mere disappointment of sin, that it be not brought forth nor accomplished, but a victory over it, and pursuit of it to a complete conquest. For instance, when the heart finds sin at any time at work, seducing, forming imaginations to make provision for the flesh, to fulfill the lusts thereof, it instantly apprehends sin, and brings it to the law of God and love of Christ, condemns it, follows it with execution to the uttermost.
Now, I say, when a man comes to this state and condition, that lust is weakened in the root and principle, that its motions and actions are fewer and weaker than formerly, so that they are not able to hinder his duty nor interrupt his peace, -- when he can, in a quiet, sedate frame of spirit, find
52
out and fight against sin, and have success against it, -- then sin is mortified in some considerable measure, and, notwithstanding all its opposition, a man may have peace with God all his days.
Unto these heads, then, do I refer the mortification aimed at; that is, of any one perplexing distemper, whereby the general pravity and corruption of our nature attempts to exert and put forth itself: --
First, The weakening of its indwelling disposition, whereby it inclines, entices, impels to evil, rebels, opposes, fights against God, by the implanting, habitual residence, and cherishing of a principle of grace that stands in direct opposition to it and is destructive of it, is the foundation of it. So, by the implanting and growth of humility is pride weakened, passion by patience, uncleanness by purity of mind and conscience, love of this world by heavenly-mindedness: which are graces of the Spirit, or the same habitual grace variously acting itself by the Holy Ghost, according to the variety or diversity of the objects about which it is exercised; as the other are several lusts, or the same natural corruption variously acting itself, according to the various advantages and occasions that it meets withal. -- The promptness, alacrity, vigor of the Spirit, or new man, in contending with, cheerful fighting against, the lust spoken of, by all the ways and with all the means that are appointed thereunto, constantly using the succors provided against its motions and actings, is a second thing hereunto required. -- Success unto several degrees attends these two. Now this, if the distemper hath not an unconquerable advantage from its natural situation, may possibly be to such a universal conquest as the soul may never more sensibly feel its opposition, and shall, however, assuredly arise to an allowance of peace to the conscience, according to the tenor of the covenant of grace.
53
CHAPTER 7.
General rules, without which no lust will be mortified -- No mortification unless a man be a believer -- Dangers of attempting mortification of sin by unregenerate persons -- The duty of unconverted persons as to this business of mortification considered -- The vanity of the Papists' attempts and rules for mortification thence discovered.
II. THE ways and means whereby a soul may proceed to the
mortification of any particular lust and sin, which Satan takes advantage by to disquiet and weaken him, come next under consideration.
Now, there are some general considerations to be premised, concerning some principles and foundations of this work, without which no man in the world, be he never so much raised by convictions, and resolved for the mortification of any sin, can attain thereunto.
General rules and principles, without which no sin will be ever mortified, are these: --
1. Unless a man be a believer, -- that is, one that is truly ingrafted into Christ, -- he can never mortify any one sin; I do not say, unless he know himself to be so, but unless indeed he be so.
Mortification is the work of believers: <450813>Romans 8:13, "If ye through the Spirit," etc., -- ye believers, to whom there is no condemnation, verse 1. They alone are exhorted to it: <510305>Colossians 3:5, "Mortify therefore your members which are upon the earth." Who should mortify? You who "are risen with Christ," verse 1; whose "life is hid with Christ in God," verse 3; who "shall appear with him in glory," verse 4. An unregenerate man may do something like it; but the work itself, so as it may be acceptable with God, he can never perform. You know what a picture of it is drawn in some of the philosophers, -- Seneca, Tully, Epictetus; what affectionate discourses they have of contempt of the world and self, of regulating and conquering all exorbitant affections and passions! The lives of most of them manifested that their maxims differed as much from true mortification as the sun painted on a sign-post from the sun in the firmament; they had neither light nor heat. Their own Lucian sufficiently
54
manifests what they all were. There is no death of sin without the death of Christ. You know what attempts there are made after it by the Papists, in their vows, penances, and satisfactions. I dare say of them (I mean as many of them as act upon the principles of their church, as they call it) what Paul says of Israel in point of righteousness, <450931>Romans 9:31, 32, -- They have followed after mortification, but they have not attained to it. Wherefore? "Because they seek it not by faith, but as it were by the works of the law." The same is the state and condition of all amongst ourselves who, in obedience to their convictions and awakened consciences, do attempt a relinquishment of sin; -- they follow after it, but they do not attain it.
It is true, it is, it will be, required of every person whatever that hears the law or gospel preached, that he mortify sin. It is his duty, but it is not his immediate duty; it is his duty to do it, but to do it in God's way. If you require your servant to pay so much money for you in such a place, but first to go and take it up in another, it is his duty to pay the money appointed, and you will blame him if he do it not; yet it was not his immediate duty, -- he was first to take it up, according to your direction. So it is in this case: sin is to be mortified, but something is to be done in the first place to enable us thereunto.
I have proved that it is the Spirit alone that can mortify sin; he is promised to do it, and all other means without him are empty and vain. How shall he, then, mortify sin that hath not the Spirit? A man may easier see without eyes, speak without a tongue, than truly mortify one sin without the Spirit. Now, how is he attained? It is the Spirit of Christ: and as the apostle says, "If we have not the Spirit of Christ, we are none of his," <450809>Romans 8:9; so, if we are Christ's, have an interest in him, we have the Spirit, and so alone have power for mortification. This the apostle discourses at large, <450808>Romans 8:8, "So then they that are in the flesh cannot please God." It is the inference and conclusion he makes of his foregoing discourse about our natural state and condition, and the enmity we have unto God and his law therein. If we are in the flesh, if we have not the Spirit, we cannot do anything that should please God. But what is our deliverance from this condition? Verse 9, "But ye are not in the flesh, but in the Spirit, if so be that the Spirit of God dwell in you;" -- "Ye believers, that have the Spirit of Christ, ye are not in the flesh." There is
55
no way of deliverance from the state and condition of being in the flesh but by the Spirit of Christ. And what if this Spirit of Christ be in you? Why, then, you are mortified; verse 10, "The body is dead because of sin," or unto it; mortification is carried on; the new man is quickened to righteousness. This the apostle proves, verse 11, from the union we have with Christ by the Spirit, which will produce suitable operations in us to what it wrought in him. All attempts, then, for mortification of any lust, without an interest in Christ, are vain. Many men that are galled with and for sin, the arrows of Christ for conviction, by the preaching of the word, or some affliction having been made sharp in their hearts, do vigorously set themselves against this or that particular lust, wherewith their consciences have been most disquieted or perplexed. But, poor creatures! they labor in the fire, and their work consumeth. When the Spirit of Christ comes to this work he will be "like a refiner's fire and like fullers' soap," and he will purge men as gold and as silver, <390302>Malachi 3:2, 3, -- take away their dross and tin, their filth and blood, as <230404>Isaiah 4:4; but men must be gold and silver in the bottom, or else refining will do them no good. The prophet gives us the sad issue of wicked men's utmost attempts for mortification, by what means soever that God affords them: <240629>Jeremiah 6:29, 30,
"The bellows are burned, and the lead is consumed of the fire; the founder melteth in vain. Reprobate silver shall men call them, because the LORD hath rejected them."
And what is the reason hereof? Verse 28, They were "brass and iron" when they were put into the furnace. Men may refine brass and iron long enough before they will be good silver.
I say, then, mortification is not the present business of unregenerate men. God calls them not to it as yet; conversion is their work, -- the conversion of the whole soul, -- not the mortification of this or that particular lust. You would laugh at a man that you should see setting up a great fabric, and never take any care for a foundation; especially if you should see him so foolish as that, having a thousand experiences that what he built one day fell down another, he would yet continue in the same course. So it is with convinced persons; though they plainly see, that what ground they get against sin one day they lose another, yet they will go on in the same road still, without inquiring where the destructive flaw in their
56
progress lies. When the Jews, upon the conviction of their sin, were cut to the heart, <440237>Acts 2:37, and cried out, "What shall we do?" what doth Peter direct them to do? Does he bid them go and mortify their pride, wrath, malice, cruelty, and the like? No; he knew that was not their present work, but he calls them to conversion and faith in Christ in general, verse 38. Let the soul be first thoroughly converted, and then, "looking on Him whom they had pierced," humiliation and mortification will ensue. Thus, when John came to preach repentance and conversion, he said, "The axe is now laid to the root of the tree," <400310>Matthew 3:10. The Pharisees had been laying heavy burdens, imposing tedious duties, and rigid means of mortification, in fastings, washings, and the like, all in vain. Says John, "The doctrine of conversion is for you; the axe in my hand is laid to the root." And our Savior tells us what is to be done in this case; says he, "Do men gather grapes from thorns?" <400716>Matthew 7:16. But suppose a thorn be well pruned and cut, and have pains taken with him? "Yea, but he will never bear figs," verses 17,18; it cannot be but every tree will bring forth fruit according to its own kind. What is then to be done, he tells us, <401233>Matthew 12:33, "Make the tree good, and his fruit will be good." The root must be dealt with, the nature of the tree changed, or no good fruit will be brought forth.
This is that I aim at: unless a man be regenerate, unless he be a believer, all attempts that he can make for mortification, be they never so specious and promising, -- all means he can use, let him follow them with never so much diligence, earnestness, watchfulness, and intention of mind and spirit, -- are to no purpose. In vain shall he use many remedies; he shall not be healed. Yea, there are sundry desperate evils attending an endeavor in convinced persons, that are no more but so, to perform this duty: --
(1.) The mind and soul is taken up about that which is not the man's proper business, and so he is diverted from that which is so. God lays hold by his word and judgments on some sin in him, galls his conscience, disquiets his heart, deprives him of his rest; now other diversions will not serve his turn; he must apply himself to the work before him. The business in hand being to awake the whole man unto a consideration of the state and condition wherein he is, that he might be brought home to God, instead hereof he sets himself to mortify the sin that galls him, -- which is a pure issue of self-love, to be freed from his trouble, and not at all to the
57
work he is called unto, -- and so is diverted from it. Thus God tells us of Ephraim, when he "spread his net upon them, and brought them down as the fowls of heaven, and chastised them," <280712>Hosea 7:12, caught them, entangled them, convinced them that they could not escape; saith he of them, "They return, but not to the Most High;" -- they set themselves to a relinquishment of sin, but not in that manner, by universal conversion, as God called for it. Thus are men diverted from coming unto God by the most glorious ways that they can fix upon to come to him by. And this is one of the most common deceits whereby men ruin their own souls. I wish that some whose trade it is to daub with untempered mortar in the things of God did not teach this deceit, and cause the people to err by their ignorance. What do men do, what ofttimes are they directed unto, when their consciences are galled by sin and disquietment from the Lord, who hath laid hold upon them? Is not a relinquishment of the sin, as to practice, that they are, in some fruits of it, perplexed withal, and making head against it, the sum of what they apply themselves unto? and is not the gospel end of their convictions lost thereby? Here men abide and perish.
(2.) This duty being a thing good in itself, in its proper place, a duty evidencing sincerity, bringing home peace to the conscience; a man finding himself really engaged in it, his mind and heart set against this or that sin, with purpose and resolution to have no more to do with it, -- he is ready to conclude that his state and condition is good, and so to delude his own soul. For, --
[1.] When his conscience hath been made sick with sin, and he could find no rest, when he should go to the great Physician of souls, and get healing in his blood, the man by this engagement against sin pacifies and quiets his conscience, and sits down without going to Christ at all. Ah! how many poor souls are thus deluded to eternity! "When Ephraim saw his sickness, he sent to king Jareb," <280513>Hosea 5:13; which kept him off from God. The whole bundle of the popish religion is made up of designs and contrivances to pacify conscience without Christ; all described by the apostle, <451003>Romans 10:3.
[2.] By this means men satisfy themselves that their state and condition is good, seeing they do that which is a work good in itself, and they do not
58
do it to be seen. They know they would have the work done in sincerity, and so are hardened in a kind of self-righteousness.
(3.) When a man hath thus for a season been deluded, and hath deceived his own soul, and finds in a long course of life that indeed his sin is not mortified, or if he hath changed one he hath gotten another, he begins at length to think that all contending is in vain, -- he shall never be able to prevail; he is making a dam against water that increaseth on him. Hereupon he gives over, as one despairing of any success, and yields up himself to the power of sin and that habit of formality that he hath gotten.
And this is the usual issue with persons attempting the mortification of sin without an interest in Christ first obtained. It deludes them, hardens them, -- destroys them. And therefore we see that there are not usually more vile and desperate sinners in the world than such as, having by conviction been put on this course, have found it fruitless, and deserted it without a discovery of Christ. And this is the substance of the religion and godliness of the choicest formalists in the world, and of all those who in the Roman synagogue are drawn to mortification, as they drive Indians to baptism or cattle to water. I say, then, that mortification is the work of believers, and believers only. To kill sin is the work of living men; where men are dead (as all unbelievers, the best of them, are dead), sin is alive, and will live.
2. It is the work of faith, the peculiar work of faith. Now, if there be a work to be done that will be effected by one only instrument, it is the greatest madness for any to attempt the doing of it that hath not that instrument. Now, it is faith that purifies the heart, <441509>Acts 15:9; or, as Peter speaks, we "purify our souls in obeying the truth through the Spirit," 1<600122> Peter 1:22; and without it, it will not be done.
What hath been spoken I suppose is sufficient to make good my first general rule: -- Be sure to get an interest in Christ; if you intend to mortify any sin without it, it will never be done.
Obj. You will say, "What, then, would you have unregenerate men that are convinced of the evil of sin do? Shall they cease striving against sin, live dissolutely, give their lusts their swing, and be as bad as the worst of men? This were a way to set the whole world into
59
confusion, to bring all things into darkness, to set open the flood-gates of lust, and lay the reins upon the necks of men to rush into all sin with delight and greediness, like the horse into the battle."
Ans. 1. God forbid! It is to be looked on as a great issue of the wisdom, goodness, and love of God, that by manifold ways and means he is pleased to restrain the sons of men from running forth into that compass of excess and riot which the depravedness of their nature would carry them out unto with violence. By what way soever this is done, it is an issue of the care, kindness, and goodness of God, without which the whole earth would be a hell of sin and confusion.
2. There is a peculiar convincing power in the word, which God is oftentimes pleased to put forth, to the wounding, amazing, and, in some sort, humbling of sinners, though they are never converted. And the word is to be preached though it hath this end, yet not with this end. Let, then, the word be preached, and the sins of men [will be] rebuked, lust will be restrained, and some oppositions will be made against sin; though that be not the effect aimed at.
3. Though this be the work of the word and Spirit, and it be good in itself, yet it is not profitable nor available as to the main end in them in whom it is wrought; they are still in the gall of bitterness, and under the power of darkness.
4. Let men know it is their duty, but in its proper place; I take not men from mortification, but put them upon conversion. He that shall call a man from mending a hole in the wall of his house, to quench a fire that is consuming the whole building, is not his enemy. Poor soul! it is not thy sore finger but thy hectic fever that thou art to apply thyself to the consideration of. Thou settest thyself against a particular sin, and dost not consider that thou art nothing but sin.
Let me add this to them who are preachers of the word, or intend, through the good hand of God, that employment: It is their duty to plead with men about their sins, to lay load on particular sins, but always remember that it be done with that which is the proper end of law and gospel; -- that is, that they make use of the sin they speak against to the discovery of the state and condition wherein the sinner is; otherwise, haply, they may
60
work men to formality and hypocrisy, but little of the true end of preaching the gospel will be brought about. It will not avail to beat a man off from his drunkenness into a sober formality. A skillful master of the assemblies lays his axe at the root, drives still at the heart. To inveigh against particular sins of ignorant, unregenerate persons, such as the land is full of, is a good work; but yet, though it may be done with great efficacy, vigor, and success, if this be all the effect of it, that they are set upon the most sedulous endeavors of mortifying their sins preached down, all that is done is but like the beating of an enemy in an open field, and driving him into an impregnable castle, not to be prevailed against. Get you at any time a sinner at the advantage, on the account of any one sin whatever? have you anything to take hold of him by? -- bring it to his state and condition, drive it up to the head, and there deal with him. To break men off particular sins, and not to break their hearts, is to deprive ourselves of advantages of dealing with them.
And herein is the Roman mortification grievously peccant; they drive all sorts of persons to it, without the least consideration whether they have a principle for it or no. Yea, they are so far from calling on men to believe, that they may be able to mortify their lusts, that they call men to mortification instead of believing. The truth is, they neither know what it is to believe nor what mortification itself intends. Faith with them is but a general assent to the doctrine taught in their church; and mortification the betaking of a man by a vow to some certain course of life, wherein he denies himself something of the use of the things of this world, not without a considerable compensation. Such men know neither the Scriptures nor the power of God. Their boasting of their mortification is but their glorying in their shame. Some casuists among ourselves, who, overlooking the necessity of regeneration, do avowedly give this for a direction to all sorts of persons that complain of any sin or lust, that they should vow against it, at least for a season, a month or so, seem to have a scantling of light in the mystery of the gospel, much like that of Nicodemus when he came first to Christ. They bid men vow to abstain from their sin for a season. This commonly makes their lust more impetuous. Perhaps with great perplexity they keep their word; perhaps not, which increases their guilt and torment. Is their sin at all mortified hereby? Do they find a conquest over it? Is their condition changed,
61
though they attain a relinquishment of it? Are they not still in the gall of bitterness? Is not this to put men to make brick, if not without straw, yet, which is worse, without strength? What promise hath any unregenerate man to countenance him in this work? what assistance for the performance of it? Can sin be killed without an interest in the death of Christ, or mortified without the Spirit? If such directions should prevail to change men's lives, as seldom they do, yet they never reach to the change of their hearts or conditions. They may make men self-justiciaries or hypocrites, not Christians. It grieves me ofttimes to see poor souls, that have a zeal for God and a desire of eternal welfare, kept by such directors and directions under a hard, burdensome, outside worship and service of God, with many specious endeavors for mortification, in an utter ignorance of the righteousness of Christ, and unacquaintedness with his Spirit, all their days. Persons and things of this kind I know too many. If ever God shine into their hearts, to give them the knowledge of his glory in the face of his Son Jesus Christ, they will see the folly of their present way.
62
CHAPTER 8.
The second general rule proposed -- Without universal sincerity for the mortifying of every lust, no lust will be mortified -- Partial mortification always from a corrupt principle -- Perplexity of temptation from a lust oftentimes a chastening for other negligences.
2. THE second principle which to this purpose I shall propose is this: --
Without sincerity and diligence in a universality of obedience, there is no mortification of any one perplexing lust to be obtained.
The other was to the person; this to the thing itself. I shall a little explain this position.
A man finds any lust to bring him into the condition formerly described; it is powerful, strong, tumultuating, leads captive, vexes, disquiets, takes away peace; he is not able to bear it; wherefore he sets himself against it, prays against it, groans under it, sighs to be delivered: but in the meantime, perhaps, in other duties, -- in constant communion with God, -- in reading, prayer, and meditation, -- in other ways that are not of the same kind with the lust wherewith he is troubled, -- he is loose and negligent. Let not that man think that ever he shall arrive to the mortification of the lust he is perplexed withal. This is a condition that not seldom befalls men in their pilgrimage. The Israelites, under a sense of their sin, drew nigh to God with much diligence and earnestness, with fasting and prayer, Isaiah 58: many expressions are made of their earnestness in the work, verse 2 "They seek me daily, and delight to know my ways; they ask of me the ordinances of justice; they take delight in approaching to God." But God rejects all. Their fast is a remedy that will not heal them, and the reason given of it, verses 5-7, is, because they were particular in this duty. They attended diligently to that, but in others were negligent and careless. He that hath a "running sore" (it is the Scripture expression) upon him, arising from an ill habit of body, contracted by intemperance and ill diet, let him apply himself with what diligence and skill he can to the cure of his sore, if he leave the general habit of his body under distempers, his labor and travail will be in vain. So will his attempts be that shall endeavor to stop a
63
bloody issue of sin and filth in his soul, and is not equally careful of his universal spiritual temperature and constitution. For, --
(1.) This kind of endeavor for mortification proceeds from a corrupt principle, ground, and foundation; so that it will never proceed to a good issue. The true and acceptable principles of mortification shall be afterward insisted on. Hatred of sin as sin, not only as galling or disquieting, a sense of the love of Christ in the cross, lie at the bottom of all true spiritual mortification. Now, it is certain that that which I speak of proceeds from self-love. Thou settest thyself with all diligence and earnestness to mortify such a lust or sin; what is the reason of it? It disquiets thee, it hath taken away thy peace, it fills thy heart with sorrow, and trouble, and fear; thou hast no rest because of it. Yea; but, friend, thou hast neglected prayer or reading; thou hast been vain and loose in thy conversation in other things, that have not been of the same nature with that lust wherewith thou art perplexed. These are no less sins and evils than those under which thou groanest. Jesus Christ bled for them also. Why dost thou not set thyself against them also? If thou hatest sin as sin, every evil way, thou wouldst be no less watchful against everything that grieves and disquiets the Spirit of God, than against that which grieves and disquiets thine own soul. It is evident that thou contendest against sin merely because of thy own trouble by it. Would thy conscience be quiet under it, thou wouldst let it alone. Did it not disquiet thee, it should not be disquieted by thee. Now, canst thou think that God will set in with such hypocritical endeavors, -- that ever his Spirit will bear witness to the treachery and falsehood of thy spirit? Dost thou think he will ease thee of that which perplexeth thee, that thou mayst be at liberty to that which no less grieves him? No. Says God, "Here is one, if he could be rid of this lust I should never hear of him more; let him wrestle with this, or he is lost." Let not any man think to do his own work that will not do God's. God's work consists in universal obedience; to be freed of the present perplexity is their own only. Hence is that of the apostle, 2<470701> Corinthians 7:1,
"Cleanse yourselves from all pollution of the flesh and spirit, perfecting holiness in the fear of God."
If we will do anything, we must do all things. So, then, it is not only an intense opposition to this or that peculiar lust, but a universal humble
64
frame and temper of heart, with watchfulness over every evil and for the performance of every duty, that is accepted.
(2.) How knowest thou but that God hath suffered the lust wherewith thou hast been perplexed to get strength in thee, and power over thee, to chasten thee for thy other negligences and common lukewarmness in walking before him; at least to awaken thee to the consideration of thy ways, that thou mayst make a thorough work and change in thy course of walking with him?
The rage and predominancy of a particular lust is commonly the fruit and issue of a careless, negligent course in general, and that upon a double account: --
[1.] As its natural effect, if I may so say. Lust, as I showed in general, lies in the heart of everyone, even the best, whilst he lives; and think not that the Scripture speaks in vain, that it is subtle, cunning, crafty, -- that it seduces, entices, fights, rebels. Whilst a man keeps a diligent watch over his heart, its root and fountain, -- whilst above all keepings he keeps his heart, whence are the issues of life and death, -- lust withers and dies in it. But if, through negligence, it makes an eruption any particular way, gets a passage to the thoughts by the affections, and from them and by them perhaps breaks out into open sin in the conversation, the strength of it bears that way it hath found out, and that way mainly it urgeth, until, having got a passage, it then vexes and disquiets, and is not easily to be restrained: thus, perhaps, a man may be put to wrestle all his days in sorrow with that which, by a strict and universal watch, might easily have been prevented.
[2.] As I said, God oftentimes suffers it to chasten our other negligences: for as with wicked men, he gives them up to one sin as the judgment of another, a greater for the punishment of a less, or one that will hold them more firmly and securely for that which they might have possibly obtained a deliverance from; (<450126>Romans 1:26.) so even with his own, he may, he doth, leave them sometimes to some vexatious distempers, either to prevent or cure some other evil. So was the messenger of Satan let loose on Paul, that he "might not be lifted up through the abundance of spiritual revelations." ( 2<471207> Corinthians 12:7) Was it not a correction to Peter's vain confidence, that he was left to deny his Master? Now, if this be the state
65
and condition of lust in its prevalency, that God oftentimes suffers it so to prevail, at least to admonish us, and to humble us, perhaps to chasten and correct us for our general loose and careless walking, is it possible that the effect should be removed and the cause continued, that the particular lust should be mortified and the general course be unreformed? He, then, that would really, thoroughly, and acceptably mortify any disquieting lust, let him take care to be equally diligent in all parts of obedience, and know that every lust, every omission of duty, is burdensome to God, though but one is so to him. (<234324>Isaiah 43:24.) Whilst there abides a treachery in the heart to indulge to any negligence in not pressing universally to all perfection in obedience, the sold is weak, as not giving faith its whole work; and selfish, as considering more the trouble of sin than the filth and guilt of it; and lives under a constant provocation of God: so that it may not expect any comfortable issue in any spiritual duty that it doth undertake, much less in this under consideration, which requires another principle and frame of spirit for its accomplishment.
66
CHAPTER 9.
Particular directions in relation to the foregoing case proposed -- FIRST. Consider the dangerous symptoms of any lust -- 1. Inveterateness -- 2. Peace obtained under it; the several ways whereby that is done -- 3. Frequency of success in its seductions -- 4. The soul's fighting against it with arguments only taken from the event -- 5. Its being attended with judiciary hardness -- 6. Its withstanding particular dealings from God -- The state of persons in whom these things are found.
III. THE foregoing general rules being supposed, particular directions to
the soul for its guidance under the sense of a disquieting lust or distemper, being the main thing I aim at, come next to be proposed. Now, of these some are previous and preparatory, and in some of them the work itself is contained. Of the first sort are these ensuing: --
FIRST. Consider what dangerous symptoms thy lust hath attending or accompanying it, -- whether it hath any deadly mark on it or no; if it hath, extraordinary remedies are to be used; an ordinary course of mortification will not do it.
You will say, "What are these dangerous marks and symptoms, the desperate attendancies of an indwelling lust, that you intend?" Some of them I shall name: --
1. Inveterateness. -- If it hath lain long corrupting in thy heart, if thou hast suffered it to abide in power and prevalency, without attempting vigorously the killing of it, and the healing of the wounds thou hast received by it, for some long season, thy distemper is dangerous. Hast thou permitted worldliness, ambition, greediness of study, to eat up other duties, the duties wherein thou oughtest to hold constant communion with God, for some long season? or uncleanness to defile thy heart with vain, and foolish, and wicked imaginations for many days? Thy lust hath a dangerous symptom. So was the case with David: <193805>Psalm 38:5, "My wounds stink and are corrupt because of my foolishness." When a lust hath lain long in the heart, corrupting, festering, cankering, it brings the soul to a woeful condition. In such a case an ordinary course of humiliation
67
will not do the work: whatever it be, it will by this means insinuate itself more or less into all the faculties of the soul, and habituate the affections to its company and society; it grows familiar to the mind and conscience, that they do not startle at it as a strange thing, but are bold with it as that which they are wonted unto; yea, it will get such advantage by this means as oftentimes to exert and put forth itself without having any notice taken of it at all, as it seems to have been with Joseph in his swearing by the life of Pharaoh. Unless some extraordinary course be taken, such a person hath no ground in the world to expect that his latter end shall be peace.
For, first, How will he be able to distinguish between the long abode of an unmortified lust and the dominion of sin, which cannot befall a regenerate person? Secondly, How can he promise himself that it shall ever be otherwise with him, or that his lust will cease tumultuating and seducing, when he sees it fixed and abiding, and hath done so for many days, and hath gone through a variety of conditions with him? It may be it hath tried mercies and afflictions, and those possibly so remarkable that the soul could not avoid the taking special notice of them; it may be it hath weathered out many a storm, and passed under much variety of gifts in the administration of the word; and will it prove an easy thing to dislodge an inmate pleading a title by prescription? Old neglected wounds are often mortal, always dangerous. Indwelling distempers grow rusty and stubborn by continuance in ease and quiet. Lust is such an inmate as, if it can plead time and some prescription, will not easily be ejected. As it never dies of itself, so if it be not daily killed it will always gather strength.
2. Secret pleas of the heart for the countenancing of itself, and keeping up its peace, notwithstanding the abiding of a lust, without a vigorous gospel attempt for its mortification, is another dangerous symptom of a deadly distemper in the heart. Now, there be several ways whereby this may be done. I shall name some of them; as, --
(1.) When upon thoughts, perplexing thoughts about sin, instead of applying himself to the destruction of it, a man searches his heart to see what evidences he can find of a good condition, notwithstanding that sin and lust, so that it may go well with him.
For a man to gather up his experiences of God, to call them to mind, to collect them, consider, try, improve them, is an excellent thing, -- a duty
68
practiced by all the saints, commended in the Old Testament and the New. This was David's work when he "communed with his own heart," and called to remembrance the former loving-kindness of the Lord. (<197706>Psalm 77:6-9.) This is the duty that Paul sets us to practice, 2<471305> Corinthians 13:5. And as it is in itself excellent, so it hath beauty added to it by a proper season, a time of trial or temptation, or disquietness of the heart about sin, -- is a picture of silver to set off this golden apple, as Solomon speaks. But now to do it for this end, to satisfy conscience, which cries and calls for another purpose, is a desperate device of a heart in love with sin. When a man's conscience shall deal with him, when God shall rebuke him for the sinful distemper of his heart, if he, instead of applying himself to get that sin pardoned in the blood of Christ and mortified by his Spirit, shall relieve himself by any such other evidences as he hath, or thinks himself to have, and so disentangle himself from under the yoke that God was putting on his neck, his condition is very dangerous, his wound hardly curable. Thus the Jews, under the gallings of their own consciences and the convincing preaching of our Savior, supported themselves with this, that they were "Abraham's children," and on that account accepted with God; and so countenanced themselves in all abominable wickedness, to their utter ruin.
This is, in some degree, a blessing of a man's self, and saying that upon one account or other he shall have peace, "although he adds drunkenness to thirst." Love of sin, undervaluation of peace and of all tastes of love from God, are enwrapped in such a frame. Such a one plainly shows, that if he can but keep up hope of escaping the "wrath to come," he can be well content to be unfruitful in the world, at any distance from God that is not final separation. What is to be expected from such a heart?
(2.) By applying grace and mercy to an unmortified sin, or one not sincerely endeavored to be mortified, is this deceit carried on. This is a sign of a heart greatly entangled with the love of sin. When a man hath secret thoughts in his heart, not unlike those of Naaman about his worshipping in the house of Rimmon, ( 2<120518> Kings 5:18.)
"In all other things I will walk with God, but in this thing, God be merciful unto me,"
69
his condition is sad. It is true, indeed, a resolution to this purpose, to indulge a man's self in any sin on the account of mercy, seems to be, and doubtless in any course is, altogether inconsistent with Christian sincerity, and is a badge of a hypocrite, and is the "turning of the grace of God into wantonness;" (Jude 4.) yet I doubt not but, through the craft of Satan and their own remaining unbelief, the children of God may themselves sometimes be ensnared with this deceit of sin, or else Paul would never have so cautioned them against it as he doth, <450601>Romans 6:1, 2. Yea, indeed, there is nothing more natural than for fleshly reasonings to grow high and strong upon this account. The flesh would fain be indulged unto upon the account of grace, and every word that is spoken of mercy, it stands ready to catch at and to pervert it, to its own corrupt aims and purposes. To apply mercy, then, to a sin not vigorously mortified is to fulfill the end of the flesh upon the gospel.
These and many other ways and wiles a deceitful heart will sometimes make use of, to countenance itself in its abominations. Now, when a man with his sin is in this condition, that there is a secret liking of the sin prevalent in his heart, and though his will be not wholly set upon it, yet he hath an imperfect velleity towards it, he would practice it were it not for such and such considerations, and hereupon relieves himself other ways than by the mortification and pardon of it in the blood of Christ; that man's "wounds stink and are corrupt," and he will, without speedy deliverance, be at the door of death.
3. Frequency of success in sin's seduction, in obtaining the prevailing consent of the will unto it, is another dangerous symptom. This is that I mean: When the sin spoken of gets the consent of the will with some delight, though it be not actually outwardly perpetrated, yet it hath success. A man may not be able, upon outward considerations, to go along with sin to that which James calls the "finishing" of it, (<590114>James 1:14, 15.) as to the outward acts of sin, when yet the will of sinning may be actually obtained; then hath it, I say, success. Now, if any lust be able thus far to prevail in the soul of any man, as his condition may possibly be very bad and himself be unregenerate, so it cannot possibly be very good, but dangerous; and it is all one upon the matter whether this be done by the choice of the will or by inadvertency, for that inadvertency itself is in a manner chosen. When we are inadvertent and negligent, where we are
70
bound to watchfulness and carefulness, that inadvertency doth not take off from the voluntariness of what we do thereupon; for although men do not choose and resolve to be negligent and inadvertent, yet if they choose the things that will make them so, they choose inadvertency itself as a thing may be chosen in its cause.
And let not men think that the evil of their hearts is in any measure extenuated because they seem, for the most part, to be surprised into that consent which they seem to give unto it; for it is negligence of their duty in watching over their hearts that betrays them into that surprisal.
4. When a man fighteth against his sin only with arguments from the issue or the punishment due unto it, this is a sign that sin hath taken great possession of the will, and that in the heart there is a superfluity of naughtiness. Such a man as opposes nothing to the seduction of sin and lust in his heart but fear of shame among men or hell from God, is sufficiently resolved to do the sin if there were no punishment attending it; which, what it differs from living in the practice of sin, I know not. Those who are Christ's, and are acted in their obedience upon gospel principles, have the death of Christ, the love of God, the detestable nature of sin, the preciousness of communion with God, a deep-grounded abhorrency of sin as sin, to oppose to any seduction of sin, to all the workings, strivings, fightings of lust in their hearts. So did Joseph. "How shall I do this great evil," saith he, "and sin against the LORD?" my good and gracious God. (<013909>Genesis 39:9.) And Paul, "The love of Christ constraineth us;" ( 2<470514> Corinthians 5:14.) and,
"Having received these promises, let us cleanse ourselves from all pollution of the flesh and spirit," 2<470701> Corinthians 7:1.
But now if a man be so under the power of his lust that he hath nothing but law to oppose it withal, if he cannot fight against it with gospel weapons, but deals with it altogether with hell and judgment, which are the proper arms of the law, it is most evident that sin hath possessed itself of his will and affections to a very great prevalency and conquest.
Such a person hath cast off, as to the particular spoken of, the conduct of renewing grace, and is kept from ruin only by restraining grace; and so far is he fallen from grace, and returned under the power of the law. And can it
71
be thought that this is not a great provocation to Christ, that men should cast off his easy, gentle yoke and rule, and cast themselves under the iron yoke of the law, merely out of indulgence unto their lusts?
Try thyself by this also: When thou art by sin driven to make a stand, so that thou must either serve it and rush at the command of it into folly, like the horse into the battle, or make head against it to suppress it, what dost thou say to thy soul? what dost thou expostulate with thyself? Is this all, -- "Hell will be the end of this course; vengeance will meet with me and find me out?" It is time for thee to look about thee; evil lies at the door. Paul's main argument to evince that sin shall not have dominion over believers is, that they "are not under the law, but under grace," <450614>Romans 6:14. If thy contendings against sin be all on legal accounts, from legal principles and motives, what assurance canst thou attain unto that sin shall not have dominion over thee, which will be thy ruin?
Yea, know that this reserve will not long hold out. If thy lust hath driven thee from stronger gospel forts, it will speedily prevail against this also. Do not suppose that such considerations will deliver thee, when thou hast voluntarily given up to thine enemy those helps and means of preservation which have a thousand times their strength. Rest assuredly in this, that unless thou recover thyself with speed from this condition, the thing that thou fearest will come upon thee. What gospel principles do not, legal motives cannot do.
5. When it is probable that there is, or may be, somewhat of judiciary hardness, or at least of chastening punishment, in thy lust as disquieting. This is another dangerous symptom. That God doth sometimes leave even those of his own under the perplexing power at least of some lust or sin, to correct them for former sins, negligence, and folly, I no way doubt. Hence was that complaint of the church, "Why hast thou hardened us from the fear of thy name?" <236317>Isaiah 63:17. That this is his way of dealing with unregenerate men no man questions. But how shall a man know whether there be anything of God's chastening hand in his being left to the disquietment of his distemper? Ans. Examine thy heart and ways. What was the state and condition of thy soul before thou fellest into the entanglements of that sin which now thou so complainest of? Hadst thou been negligent in duties? Hadst thou lived inordinately to thyself? Is there
72
the guilt of any great sin lying upon thee unrepented of? A new sin may be permitted, as well as a new affliction sent, to bring an old sin to remembrance.
Hast thou received any eminent mercy, protection, deliverance, which thou didst not improve in a due manner, nor wast thankful for? or hast thou been exercised with any affliction without laboring for the appointed end of it? or hast thou been wanting to the opportunities of glorifying God in thy generation, which, in his good providence, he had graciously afforded unto thee? or hast thou conformed thyself unto the world and the men of it, through the abounding of temptations in the days wherein thou livest? If thou findest this to have been thy state, awake, call upon God; thou art fast asleep in a storm of anger round about thee.
6. When thy lust hath already withstood particular dealings from God against it. This condition is described, <235717>Isaiah 57:17,
"For the iniquity of his covetousness was I wroth, and smote him: I hid me, and was wroth, and he went on frowardly in the way of his heart."
God had dealt with them about their prevailing lust, and that several ways, -- by affliction and desertion; but they held out against all. This is a sad condition, which nothing but mere sovereign grace (as God expresses it in the next verse) can relieve a man in, and which no man ought to promise himself or bear himself upon. God oftentimes, in his providential dispensations, meets with a man, and speaks particularly to the evil of his heart, as he did to Joseph's brethren in their selling of him into Egypt. This makes the man reflect on his sin, and judge himself in particular for it. God makes it to be the voice of the danger, affliction, trouble, sickness that he is in or under. Sometimes in reading of the word God makes a man stay on something that cuts him to the heart, and shakes him as to his present condition. More frequently in the hearing of the word preached, his great ordinance for conviction, conversion, and edification, doth he meet with men. God often hews men by the sword of his word in that ordinance, strikes directly on their bosom-beloved lust, startles the sinner, makes him engage unto the mortification and relinquishment of the evil of his heart. Now, if his lust have taken such hold on him as to enforce him to break these bands of the Lord, and to cast these cords from him, -- if it
73
overcomes these convictions, and gets again into its old posture, -- if it can cure the wounds it so receives, -- that soul is in a sad condition.
Unspeakable are the evils which attend such a frame of heart. Every particular warning to a man in such an estate is an inestimable mercy; how then doth he despise God in them who holds out against them! And what infinite patience is this in God, that he doth not cast off such a one, and swear in his wrath that he shall never enter into his rest!
These and many other evidences are there of a lust that is dangerous, if not mortal. As our Savior said of the evil spirit, "This kind goes not out but by fasting and prayer," so say I of lusts of this kind. An ordinary course of mortification will not do it; extraordinary ways must be fixed on.
This is the first particular direction: Consider whether the lust or sin you are contending with hath any of these dangerous symptoms attending of it.
Before I proceed I must give you one caution by the way, lest any be deceived by what hath been spoken. Whereas I say the things and evils above-mentioned may befall true believers, let not any that finds the same things in himself thence or from thence conclude that he is a true believer. These are the evils that believers may fall into and be ensnared withal, not the things that constitute a believer. A man may as well conclude that he is a believer because he is an adulterer, because David that was so fell into adultery, as conclude it from the signs foregoing; which are the evils of sin and Satan in the hearts of believers. The seventh chapter of the Romans contains the description of a regenerate man. He that shall consider what is spoken of his dark side, of his unregenerate part, of the indwelling power and violence of sin remaining in him, and, because he finds the like in himself, conclude that he is a regenerate man, will be deceived in his reckoning. It is all one as if you should argue: A wise man may be sick and wounded, yea, do some things foolishly; therefore, everyone who is sick and wounded and does things foolishly is a wise man. Or as if a silly, deformed creature, hearing one speak of a beautiful person, should say that he had a mark or a scar that much disfigured him, should conclude that because he hath himself scars, and moles, and warts, he also is beautiful. If you will have evidences of your being believers, it must be from those things that constitute men believers. He that hath these things in himself
74
may safely conclude, "If I am a believer, I am a most miserable one." But that any man is so, he must look for other evidences if he will have peace.
75
CHAPTER 10.
The SECOND particular direction: Get a clear sense of, -- 1. The guilt of the sin perplexing -- Considerations for help therein proposed -- 2. The danger manifold -- (1.) Hardening -- (2.) Temporal correction -- (3.) Loss of peace and strength -- (4.) Eternal destruction -- Rules for the management of this consideration -- 3. The evil of it -- (1.) In grieving the Spirit -- (2.) Wounding the new creature -- [(3.) Taking away a man's usefulness.]
THE SECOND direction is this: Get a clear and abiding sense upon thy mind and conscience of the guilt, danger, and evil of that sin wherewith thou art perplexed: --
1. Of the guilt of it. It is one of the deceits of a prevailing lust to extenuate its own guilt. "Is it not a little one?" "When I go and bow myself in the house of Rimmon, God be merciful to me in this thing." "Though this be bad, yet it is not so bad as such and such an evil; others of the people of God have had such a frame; yea, what dreadful actual sins have some of them fallen into!" Innumerable ways there are whereby sin diverts the mind from a right and due apprehension of its guilt. Its noisome exhalations darken the mind, that it cannot make a right judgment of things. Perplexing reasonings, extenuating promises, tumultuating desires, treacherous purposes of relinquishment, hopes of mercy, all have their share in disturbing the mind in its consideration of the guilt of a prevailing lust. The prophet tells us that lust will do thus wholly when it comes to the height: <280411>Hosea 4:11, "Whoredom and wine and new wine take away the heart," -- the heart, that is the understanding, as it is often used in the Scripture. And as they accomplish this work to the height in unregenerate persons, so in part in regenerate also. Solomon tells you of him who was enticed by the lewd woman, that he was "among the simple ones;" he was "a young man void of understanding," <200707>Proverbs 7:7. And wherein did his folly appear? Why, says he, in the 23d verse, "He knew not that it was for his life;" he considered not the guilt of the evil that he was involved in. And the Lord, rendering a reason why his dealings with Ephraim took no better effect, gives this account: "Ephraim is like a silly dove without heart," <280711>Hosea 7:11; -- had no understanding of his own miserable condition. Had it been possible that David should have lain so
76
long in the guilt of that abominable sin, but that he had innumerable corrupt reasonings, hindering him from taking a clear view of its ugliness and guilt in the glass of the law? This made the prophet that was sent for his awaking, in his dealings with him, to shut up all subterfuges and pretences by his parable, that so he might fall fully under a sense of the guilt of it. This is the proper issue of lust in the heart, -- it darkens the mind that it shall not judge aright of its guilt; and many other ways it hath for its own extenuation that I shall not now insist on.
Let this, then, be the first care of him that would mortify sin, -- to fix a right judgment of its guilt in his mind. To which end take these considerations to thy assistance: --
(1.) Though the power of sin be weakened by inherent grace in them that have it, that sin shall not have dominion over them as it hath over others, yet the guilt of sin that doth yet abide and remain is aggravated and heightened by it: <450601>Romans 6:1, 2,
"What shall we say then? shall we continue in sin, that grace may abound? God forbid. How shall we, that are dead to sin, live any longer therein?"
-- "How shall we, that are dead?" The emphasis is on the word "we." How shall we do it, who, as he afterward describes it, have received grace from Christ to the contrary? We, doubtless, are more evil than any, if we do it. I shall not insist on the special aggravations of the sins of such persons, -- how they sin against more love, mercy, grace, assistance, relief, means, and deliverances than others. But let this consideration abide in thy mind, -- there is inconceivably more evil and guilt in the evil of thy heart that doth remain, than there would be in so much sin if thou hadst no grace at all. Observe, --
(2.) That as God sees abundance of beauty and excellency in the desires of the heart of his servants, more than in any the most glorious works of other men, yea, more than in most of their own outward performances, which have a greater mixture of sin than the desires and pantings of grace in the heart have; so God sees a great deal of evil in the working of lust in their hearts, yea, and more than in the open, notorious acts of wicked men, or in many outward sins whereinto the saints may fall, seeing against them
77
there is more opposition made, and more humiliation generally follows them. Thus Christ, dealing with his decaying children, goes to the root with them, lays aside their profession: <660315>Revelation 3:15, "I know thee;" -- "Thou art quite another thing than thou professest; and this makes thee abominable."
So, then, let these things, and the like considerations, lead thee to a clear sense of the guilt of thy indwelling lust, that there may be no room in thy heart for extenuating or excusing thoughts, whereby sin insensibly will get strength and prevail.
2. Consider the danger of it, which is manifold: --
(1.) Of being hardened by the deceitfulness. This the apostle sorely charges on the Hebrews, <580312>Hebrews 3:12, 13,
"Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called To-day; lest any of you be hardened through the deceitfulness of sin."
"Take heed," saith he, "use all means, consider your temptations, watch diligently; there is a treachery, a deceit in sin, that tends to the hardening of your hearts from the fear of God." The hardening here mentioned is to the utmost, -- utter obduration; sin tends to it, and every distemper and lust will make at least some progress towards it. Thou that wast tender, and didst use to melt under the word, under afflictions, wilt grow as some have profanely spoken, "sermon-proof and sickness-proof." Thou that didst tremble at the presence of God, thoughts of death, and appearance before him, when thou hadst more assurance of his love than now thou hast, shalt have a stoutness upon thy spirit not to be moved by these things. Thy soul and thy sin shall be spoken of and spoken to, and thou shalt not be at all concerned, but shalt be able to pass over duties, praying, hearing, reading, and thy heart not in the least affected. Sin will grow a light thing to thee; thou wilt pass it by as a thing of nought; this it will grow to. And what will be the end of such a condition? Can a sadder thing befall thee? Is it not enough to make any heart to tremble, to think of being brought into that estate wherein he should have slight thoughts of sin? Slight thoughts of grace, of mercy, of the blood of Christ, of the law,
78
heaven, and hell, come all in at the same season. Take heed, this is that thy lust is working towards, -- the hardening of the heart, searing of the conscience, blinding of the mind, stupifying of the affections, and deceiving of the whole soul.
(2.) The danger of some great temporal correction, which the Scripture calls "vengeance," "judgment," and "punishment." <198930>Psalm 89:30-33, Though God should not utterly cast thee off for this abomination that lies in thy heart, yet he will visit thee with the rod; though he pardon and forgive, he will take vengeance of thy inventions. O remember David and all his troubles! look on him flying into the wilderness, and consider the hand of God upon him. Is it nothing to thee that God should kill thy child in anger, ruin thy estate in anger, break thy bones in anger, suffer thee to be a scandal and reproach in anger, kill thee, destroy thee, make thee lie down in darkness, in anger? Is it nothing that he should punish, ruin, and undo others for thy sake? Let me not be mistaken. I do not mean that God doth send all these things always on his in anger; God forbid! but this I say, that when he doth so deal with thee, and thy conscience bears witness with him what thy provocations have been, thou wilt find his dealings full of bitterness to thy soul. If thou fearest not these things, I fear thou art under hardness.
(3.) Loss of peace and strength all a man's days. To have peace with God, to have strength to walk before God, is the sum of the great promises of the covenant of grace. In these things is the life of our souls. Without them in some comfortable measure, to live is to die. What good will our lives do us if we see not the face of God sometimes in peace? if we have not some strength to walk with him? Now, both these will an unmortified lust certainly deprive the souls of men of. This case is so evident in David, as that nothing can be more clear. How often doth he complain that his bones were broken, his soul disquieted, his wounds grievous, on this account! Take other instances: <235717>Isaiah 57:17, "For the iniquity of his covetousness I was wroth, and hid myself." What peace, I pray, is there to a soul while God hides himself, or strength whilst he smites? <280515>Hosea 5:15,
"I will go and return to my place, till they acknowledge their offense, and seek my face;"
79
-- "I will leave them, hide my face, and what will become of their peace and strength?" If ever, then, thou hast enjoyed peace with God, if ever his terrors have made thee afraid, if ever thou hast had strength to walk with him, or ever hast mourned in thy prayer, and been troubled because of thy weakness, think of this danger that hangs over thy head. It is perhaps but a little while and thou shalt see the face of God in peace no more. Perhaps by tomorrow thou shalt not be able to pray, read, hear, or perform any duties with the least cheerfulness, life, or vigor; and possibly thou mayst never see a quiet hour whilst thou livest, -- that thou mayst carry about thee broken bones, full of pain and terror, all the days of thy life. Yea, perhaps God will shoot his arrows at thee, and fill thee with anguish and disquietness, with fears and perplexities; make thee a terror and an astonishment to thyself and others; show thee hell and wrath every moment; frighten and scare thee with sad apprehensions of his hatred; so that thy sore shall run in the night season, and thy soul shall refuse comfort; so that thou shalt wish death rather than life, yea, thy soul may choose strangling. Consider this a little, -- though God should not utterly destroy thee, yet he might cast thee into this condition, wherein thou shalt have quick and living apprehensions of thy destruction. Wont thy heart to thoughts hereof; let it know what is like to be the issue of its state. Leave not this consideration until thou hast made thy soul to tremble within thee.
(4.) There is the danger of eternal destruction.
For the due management of this consideration, observe, --
[1.] That there is such a connection between a continuance in sin and eternal destruction, that though God does resolve to deliver some from a continuance in sin that they may not be destroyed, yet he will deliver none from destruction that continue in sin; so that whilst anyone lies under an abiding power of sin, the threats of destruction and everlasting separation from God are to be held out to him. So <580312>Hebrews 3:12; to which add chapter <581038>10:38. This is the rule of God's proceeding: If any man "depart" from him, "draw back" through unbelief, "God's soul hath no pleasure in him;" -- that is, his indignation shall pursue him to destruction: so evidently, <480608>Galatians 6:8.
80
[2.] That he who is so entangled, as above described, under the power of any corruption, can have at that present no clear prevailing evidence of his interest in the covenant, by the efficacy whereof he may be delivered from fear of destruction; so that destruction from the Lord may justly be a terror to him, and he may, he ought to look upon it, as that which will be the end of his course and ways. "There is no condemnation to them that are in Christ Jesus," <450801>Romans 8:1. True; but who shall have the comfort of this assertion? who may assume it to himself? "They that walk after the Spirit, and not after the flesh." But you will say, "Is not this to persuade men to unbelief?" I answer, No. There is a twofold judgment that a man may make of himself, -- first, of his person; and, secondly, of his ways. It is the judgment of his ways, not his person, that I speak of. Let a man get the best evidence for his person that he can, yet to judge that an evil way will end in destruction is his duty; not to do it is atheism. I do not say, that in such a condition a man ought to throw away the evidences of his personal interest in Christ; but I say, he cannot keep them. There is a twofold condemnation of a man's self: -- First, In respect of desert, when the soul concludes that it deserves to be cast out of the presence of God; and this is so far from a business of unbelief that it is an effect of faith. Secondly, With respect to the issue and event, when the soul concludes it shall be damned. I do not say this is the duty of anyone, nor do I call them to it; but this I say, that the end of the way wherein a man is ought by him to be concluded to be death, that he may be provoked to fly from it. And this is another consideration that ought to dwell upon such a soul, if it desire to be freed from the entanglement of its lusts.
3. Consider the evils of it; I mean its present evils. Danger respects what is to come; evil, what is present. Some of the many evils that attend an unmortified lust may be mentioned: --
(1.) It grieves the holy and blessed Spirit, which is given to believers to dwell in them and abide with them. So the apostle, <490425>Ephesians 4:25-29, dehorting them from many lusts and sins, gives this as the great motive of it, verse 30, "Grieve not the Holy Spirit, whereby ye are sealed unto the day of redemption." "Grieve not that Spirit of God," saith he, "whereby you receive so many and so great benefits;" of which he instances in one signal and comprehensive one, -- "sealing to the day of redemption." He is grieved by it. As a tender and loving friend is grieved at the unkindness
81
of his friend, of whom he hath well deserved, so is it with this tender and loving Spirit, who hath chosen our hearts for a habitation to dwell in, and there to do for us all that our souls desire. He is grieved by our harboring his enemies, and those whom he is to destroy, in our hearts with him. "He doth not afflict willingly, nor grieve us," <250333>Lamentations 3:33; and shall we daily grieve him? Thus is he said sometimes to be "vexed," sometimes "grieved at his heart," to express the greatest sense of our provocation. Now, if there be anything of gracious ingenuity left in the soul, if it be not utterly hardened by the deceitfulness of sin, this consideration will certainly affect it. Consider who and what thou art; who the Spirit is that is grieved, what he hath done for thee, what he comes to thy soul about, what he hath already done in thee; and be ashamed. Among those who walk with God, there is no greater motive and incentive unto universal holiness, and the preserving of their hearts and spirits in all purity and cleanness, than this, that the blessed Spirit, who hath undertaken to dwell in them as temples of God, and to preserve them meet for him who so dwells in them, is continually considering what they give entertainment in their hearts unto, and rejoiceth when his temple is kept undefiled. That was a high aggravation of the sin of Zimri, that he brought his adulteress into the congregation in the sight of Moses and the rest, who were weeping for the sins of the people, <042506>Numbers 25:6. And is it not a high aggravation of the countenancing a lust, or suffering it to abide in the heart, when it is (as it must be, if we are believers) entertained under the peculiar eye and view of the Holy Ghost, taking care to preserve his tabernacle pure and holy?
(2.) The Lord Jesus Christ is wounded afresh by it; his new creature in the heart is wounded; his love is foiled; his adversary gratified. As a total relinquishment of him, by the deceitfulness of sin, is the "crucifying him afresh, and the putting of him to open shame;" so every harboring of sin that he came to destroy wounds and grieves him.
(3.) It will take away a man's usefulness in his generation. His works, his endeavors, his labors, seldom receive blessing from God. If he be a preacher, God commonly blows upon his ministry, that he shall labor in the fire, and not be honored with any success or doing any work for God; and the like may be spoken of other conditions. The world is at this day full of poor withering professors. How few are there that walk in any
82
beauty or glory! how barren, how useless are they, for the most part! Amongst the many reasons that may be assigned of this sad estate, it may justly be feared that this is none of the least effectual, -- many men harbor spirit-devouring lusts in their bosoms, that lie as worms at the root of their obedience, and corrode and weaken it day by day. All graces, all the ways and means whereby any graces may be exercised and improved, are prejudiced by this means; and as to any success, God blasts such men's undertakings.
This, then, is my second direction, and it regards the opposition that is to be made to lust in respect of its habitual residence in the soul: -- Keep alive upon thy heart these or the like considerations of its guilt, danger, and evil; be much in the meditation of these things; cause thy heart to dwell and abide upon them; engage thy thoughts into these considerations; let them not go off nor wander from them until they begin to have a powerful influence upon thy soul, -- until they make it to tremble.
83
CHAPTER 11.
The THIRD direction proposed: Load thy conscience with the guilt of the perplexing distemper -- The ways and means whereby that may be done -- The FOURTH direction: Vehement desire for deliverance -- The FIFTH: Some distempers rooted deeply in men's natural tempers -- Considerations of such distempers; ways of dealing with them -- The SIXTH direction: Occasions and advantages of sin to be prevented -- The SEVENTH direction: The first actings of sin vigorously to be opposed.
THIS is my THIRD direction, --
Load thy conscience with the guilt of it. Not only consider that it hath a guilt, but load thy conscience with the guilt of its actual eruptions and disturbances.
For the right improvement of this rule I shall give some particular directions: --
1. Take God's method in it, and begin with generals, and so descend to particulars: --
(1.) Charge thy conscience with that guilt which appears in it from the rectitude and holiness of the law. Bring the holy law of God into thy conscience, lay thy corruption to it, pray that thou mayst be affected with it. Consider the holiness, spirituality, fiery severity, inwardness, absoluteness of the law, and see how thou canst stand before it. Be much, I say, in affecting thy conscience with the terror of the Lord in the law, and how righteous it is that everyone of thy transgressions should receive a recompense of reward. Perhaps thy conscience will invent shifts and evasions to keep off the power of this consideration; -- as, that the condemning power of the law doth not belong to thee, thou art set free from it, and the like; and so, though thou be not conformable to it, yet thou needest not to be so much troubled at it. But, --
[1.] Tell thy conscience that it cannot manage any evidence to the purpose that thou art free from the condemning power of sin, whilst thy unmortified lust lies in thy heart; so that, perhaps, the law may make good
84
its plea against thee for a full dominion, and then thou art a lost creature. Wherefore it is best to ponder to the utmost what it hath to say.
Assuredly, he that pleads in the most secret reserve of his heart that he is freed from the condemning power of the law, thereby secretly to countenance himself in giving the least allowance unto any sin or lust, is not able, on gospel grounds, to manage any evidence, unto any tolerable spiritual security, that indeed he is in a due manner freed from what he so pretends himself to be delivered.
[2.] Whatever be the issue, yet the law hath commission from God to seize upon transgressors wherever it find them, and so bring them before his throne, where they are to plead for themselves. This is thy present case; the law hath found thee out, and before God it will bring thee. If thou canst plead a pardon, well and good; if not, the law will do its work.
[3.] However, this is the proper work of the law, to discover sin in the guilt of it, to awake and humble the soul for it, to be a glass to represent sin in its colors; and if thou deniest to deal with it on this account, it is not through faith, but through the hardness of thy heart and the deceitfulness of sin.
This is a door that too many professors have gone out at unto open apostasy. Such a deliverance from the law they have pretended, as that they would consult its guidance and direction no more; they would measure their sin by it no more. By little and little this principle hath insensibly, from the notion of it, proceeded to influence their practical understandings, and, having taken possession there, hath turned the will and affections loose to all manner of abominations.
By such ways, I say, then, as these, persuade thy conscience to hearken diligently to what the law speaks, in the name of the Lord, unto thee about thy lust and corruption. Oh! if thy ears be open, it will speak with a voice that shall make thee tremble, that shall cast thee to the ground, and fill thee with astonishment. If ever thou wilt mortify thy corruptions, thou must tie up thy conscience to the law, shut it from all shifts and exceptions, until it owns its guilt with a clear and thorough apprehension; so that thence, as David speaks, thy "iniquity may ever be before thee."
85
(2.) Bring thy lust to the gospel, -- not for relief, but for farther conviction of its guilt; look on Him whom thou hast pierced, and be in bitterness. Say to thy soul, "What have I done? What love, what mercy, what blood, what grace have I despised and trampled on! Is this the return I make to the Father for his love, to the Son for his blood, to the Holy Ghost for his grace? Do I thus requite the Lord? Have I defiled the heart that Christ died to wash, that the blessed Spirit hath chosen to dwell in? And can I keep myself out of the dust? What can I say to the dear Lord Jesus? How shall I hold up my head with any boldness before him? Do I account communion with him of so little value, that for this vile lust's sake I have scarce left him any room in my heart? How shall I escape if I neglect so great salvation? In the meantime, what shall I say to the Lord? Love, mercy, grace, goodness, peace, joy, consolation, -- I have despised them all, and esteemed them as a thing of nought, that I might harbor a lust in my heart. Have I obtained a view of God's fatherly countenance, that I might behold his face and provoke him to his face? Was my soul washed, that room might be made for new defilements? Shall I endeavor to disappoint the end of the death of Christ? Shall I daily grieve that Spirit whereby I am sealed to the day of redemption?" Entertain thy conscience daily with this treaty. See if it can stand before this aggravation of its guilt. If this make it not sink in some measure and melt, I fear thy case is dangerous.
2. Descend to particulars. As under the general head of the gospel all the benefits of it are to be considered, as redemption, justification, and the like; so, in particular, consider the management of the love of them towards thine own soul, for the aggravation of the guilt of thy corruption. As, --
(1.) Consider the infinite patience and forbearance of God towards thee in particular. Consider what advantages he might have taken against thee, to have made thee a shame and a reproach in this world, and an object of wrath forever; how thou hast dealt treacherously and falsely with him from time to time, flattered him with thy lips, but broken all promises and engagements, and that by the means of that sin thou art now in pursuit of; and yet he hath spared thee from time to time, although thou seemest boldly to have put it to the trial how long he could hold out. And wilt thou
86
yet sin against him? wilt thou yet weary him, and make him to serve with thy corruptions?
Hast thou not often been ready to conclude thyself, that it was utterly impossible that he should bear any longer with thee; that he would cast thee off, and be gracious no more; that all his forbearance was exhausted, and hell and wrath was even ready prepared for thee? and yet, above all thy expectation, he hath returned with visitations of love. And wilt thou yet abide in the provocation of the eyes of his glory?
(2.) How often hast thou been at the door of being hardened by the deceitfulness of sin, and by the infinite rich grace of God hast been recovered to communion with him again?
Hast thou not found grace decaying; delight in duties, ordinances, prayer and meditation, vanishing; inclinations to loose careless walking, thriving; and they who before were entangled, almost beyond recovery? Hast thou not found thyself engaged in such ways, societies, companies, and that with delight, as God abhors? And wilt thou venture anymore to the brink of hardness?
(3.) All God's gracious dealings with thee, in providential dispensations, deliverances, afflictions, mercies, enjoyments, all ought here to take place. By these, I say, and the like means, load thy conscience; and leave it not until it be thoroughly affected with the guilt of thy indwelling corruption, until it is sensible of its wound, and lie in the dust before the Lord. Unless this be done to the purpose, all other endeavors are to no purpose. Whilst the conscience hath any means to alleviate the guilt of sin, the soul will never vigorously attempt its mortification.
FOURTHLY. Being thus affected with thy sin, in the next place get a constant longing, breathing after deliverance from the power of it. Suffer not thy heart one moment to be contented with thy present frame and condition. Longing desires after anything, in things natural and civil, are of no value or consideration, any farther but as they incite and stir up the person in whom they are to a diligent use of means for the bringing about the thing aimed at. In spiritual things it is otherwise. Longing, breathing, and panting after deliverance is a grace in itself, that hath a mighty power to conform the soul into the likeness of the thing longed after. Hence the
87
apostle, describing the repentance and godly sorrow of the Corinthians, reckons this as one eminent grace that was then set on work, "Vehement desire," 2<470711> Corinthians 7:11. And in this case of indwelling sin and the power of it, what frame doth he express himself to be in? <450724>Romans 7:24. His heart breaks out with longings into a most passionate expression of desire of deliverance. Now, if this be the frame of saints upon the general consideration of indwelling sin, how is it to be heightened and increased when thereunto is added the perplexing rage and power of any particular lust and corruption! Assure thyself, unless thou longest for deliverance thou shalt not have it.
This will make the heart watchful for all opportunities of advantage against its enemy, and ready to close with any assistances that are afforded for its destruction. Strong desires are the very life of that "praying always" which is enjoined us in all conditions, and in none is more necessary than in this; they set faith and hope on work, and are the soul's moving after the Lord.
Get thy heart, then, into a panting and breathing frame; long, sigh, cry out. You know the example of David; I shall not need to insist on it.
The FIFTH direction is, --
Consider whether the distemper with which thou art perplexed be not rooted in thy nature, and cherished, fomented, and heightened from thy constitution. A proneness to some sins may doubtless lie in the natural temper and disposition of men. In this case consider, --
1. This is not in the least an extenuation of the guilt of thy sin. Some, with an open profaneness, will ascribe gross enormities to their temper and disposition; and whether others may not relieve themselves from the pressing guilt of their distempers by the same consideration, I know not. It is from the fall, from the original depravation of our natures, that the fomes and nourishment of any sin abides in our natural temper. David reckons his being shapen in iniquity and conception in sin (<195105>Psalm 51:5.) as an aggravation of his following sin, not a lessening or extenuation of it. That thou art peculiarly inclined unto any sinful distemper is but a peculiar breaking out of original lust in thy nature, which should peculiarly abase and humble thee.
88
2. That thou hast to fix upon on this account, in reference to thy walking with God, is, that so great an advantage is given to sin, as also to Satan, by this thy temper and disposition, that without extraordinary watchfulness, care, and diligence, they will assuredly prevail against thy soul. Thousands have been on this account hurried headlong to hell, who otherwise, at least, might have gone at a more gentle, less provoking, less mischievous rate.
3. For the mortification of any distemper so rooted in the nature of a man, unto all other ways and means already named or farther to be insisted on, there is one expedient peculiarly suited; this is that of the apostle, 1<460927> Corinthians 9:27, "I keep under my body, and bring it into subjection." The bringing of the very body into subjection is an ordinance of God tending to the mortification of sin. This gives check unto the natural root of the distemper, and withers it by taking away its fatness of soil. Perhaps, because the Papists, men ignorant of the righteousness of Christ, the work of his Spirit, and whole business in hand, have laid the whole weight and stress of mortification in voluntary services and penances, leading to the subjection of the body, knowing indeed the true nature neither of sin nor mortification, it may, on the other side, be a temptation to some to neglect some means of humiliation which by God himself are owned and appointed. The bringing of the body into subjection in the case insisted on, by cutting short the natural appetite, by fasting, watching, and the like, is doubtless acceptable to God, so it be done with the ensuing limitations: --
(1.) That the outward weakening and impairing of the body be not looked upon as a thing good in itself, or that any mortification doth consist therein, -- which were again to bring us under carnal ordinances; but only as a means for the end proposed, -- the weakening of any distemper in its natural root and seat. A man may have leanness of body and soul together.
(2.) That the means whereby this is done, -- namely, by fasting and watching, and the like, -- be not looked on as things that in themselves, and by virtue of their own power, can produce true mortification of any sin; for if they would, sin might be mortified without any help of the Spirit in any unregenerate person in the world. They are to be looked on only as ways whereby the Spirit may, and sometimes doth, put forth strength for the accomplishing of his own work, especially in the case
89
mentioned. Want of a right understanding and due improvement of these and the like considerations, hath raised a mortification among the Papists that may be better applied to horses and other beasts of the field than to believers.
This is the sum of what hath been spoken: When the distemper complained of seems to be rooted in the natural temper and constitution, in applying our souls to a participation of the blood and Spirit of Christ, an endeavor is to be used to give check in the way of God to the natural root of that distemper.
The SIXTH direction is, --
Consider what occasions, what advantages thy distemper hath taken to exert and put forth itself, and watch against them all.
This is one part of that duty which our blessed Savior recommends to his disciples under the name of watching: <411337>Mark 13:37, "I say unto you all, Watch;" which, in <422134>Luke 21:34, is, "Take heed lest your hearts be overcharged." Watch against all eruptions of thy corruptions. I mean that duty which David professed himself to be exercised unto. "I have," saith he, "kept myself from mine iniquity." He watched all the ways and workings of his iniquity, to prevent them, to rise up against them. This is that which we are called unto under the name of "considering our ways." Consider what ways, what companies, what opportunities, what studies, what businesses, what conditions, have at any time given, or do usually give, advantages to thy distempers, and set thyself heedfully against them all. Men will do this with respect unto their bodily infirmities and distempers. The seasons, the diet, the air that have proved offensive shall be avoided. Are the things of the soul of less importance? Know that he that dares to dally with occasions of sin will dare to sin. He that will venture upon temptations unto wickedness will venture upon wickedness. Hazael thought he should not be so wicked as the prophet told him he would be. To convince him, the prophet tells him no more but, "Thou shalt be king of Syria." If he will venture on temptations unto cruelty, he will be cruel. Tell a man he shall commit such and such sins, he will startle at it. If you can convince him that he will venture on such occasions and temptations of them, he will have little ground left for his confidence. Particular directions belonging to this head are many, not now to be
90
insisted on. But because this head is of no less importance than the whole doctrine here handled, I have at large in another treatise, about entering into temptations, treated of it.
The SEVENTH direction is, --
Rise mightily against the first actings of thy distemper, its first conceptions; suffer it not to get the least ground. Do not say, "Thus far it shall go, and no farther." If it have allowance for one step, it will take another. It is impossible to fix bounds to sin. It is like water in a channel, -- if it once break out, it will have its course. Its not acting is easier to be compassed than its bounding. Therefore doth James give that gradation and process of lust, chapter <590114>1:14, 15, that we may stop at the entrance. Dost thou find thy corruption to begin to entangle thy thoughts? rise up with all thy strength against it, with no less indignation than if it had fully accomplished what it aims at. Consider what an unclean thought would have; it would have thee roll thyself in folly and filth. Ask envy what it would have; -- murder and destruction is at the end of it. Set thyself against it with no less vigor than if it had utterly debased thee to wickedness. Without this course thou wilt not prevail. As sin gets ground in the affections to delight in, it gets also upon the understanding to slight it.
91
CHAPTER 12.
The EIGHTH direction: Thoughtfulness of the excellency of the majesty of God: -- Our unacquaintedness with him proposed and considered.
EIGHTHLY, Use and exercise thyself to such meditations as may serve to fill thee at all times with self-abasement and thoughts of thine own vileness; as, --
1. Be much in thoughtfulness of the excellency of the majesty of God and thine infinite, inconceivable distance from him. Many thoughts of it cannot but fill thee with a sense of thine own vileness, which strikes deep at the root of any indwelling sin. When Job comes to a clear discovery of the greatness and the excellency of God, he is filled with self-abhorrence and is pressed to humiliation, Job<184205> 42:5, 6. And in what state doth the prophet Habakkuk affirm himself to be cast, upon the apprehension of the majesty of God? chapter 3:16. "With God," says Job, "is terrible majesty." (<183722>Job 37:22.) Hence were the thoughts of them of old, that when they had seen God they should die. The Scripture abounds in this self-abasing consideration, comparing the men of the earth to "grasshoppers" to "vanity," the "dust of the balance," in respect of God. (<234012>Isaiah 40:1225.) Be much in thoughts of this nature, to abase the pride of thy heart, and to keep thy soul humble within thee. There is nothing will render thee a greater indisposition to be imposed on by the deceits of sin than such a frame of heart. Think greatly of the greatness of God.
2. Think much of thine unacquaintedness with him. Though thou knowest enough to keep thee low and humble, yet how little a portion is it that thou knowest of him! The contemplation hereof cast that wise man into that apprehension of himself which he expresses, <203002>Proverbs 30:2-4,
"Surely I am more brutish than any man, and have not the understanding of a man. I neither learned wisdom, nor have the knowledge of the holy. Who hath ascended up into heaven, or descended? who hath gathered the wind in his fists? who hath bound the waters in a garment? who hath established the ends of the earth? what is his name, and what is his Son's name, if thou canst tell?"
92
Labor with this also to take down the pride of thy heart. What dost thou know of God? How little a portion is it! How immense is he in his nature! Canst thou look without terror into the abyss of eternity? Thou canst not bear the rays of his glorious being.
Because I look on this consideration of great use in our walking with God, so far as it may have a consistency with that filial boldness which is given us in Jesus Christ to draw nigh to the throne of grace, I shall farther insist upon it, to give an abiding impression of it to the souls of them who desire to walk humbly with God.
Consider, then, I say, to keep thy heart in continual awe of the majesty of God, that persons of the most high and eminent attainment, of the nearest and most familiar communion with God, do yet in this life know but a very little of him and his glory. God reveals his name to Moses, -- the most glorious attributes that he hath manifested in the covenant of grace, <023405>Exodus 34:5, 6; yet all are but the "back parts" of God. All that he knows by it is but little, low, compared to the perfections of his glory. Hence it is with peculiar reference to Moses that it is said, "No man hath seen God at any time," <430118>John 1:18; of him in comparison with Christ doth he speak, verse 17; and of him it is here said, "No man," no, not Moses, the most eminent among them, "hath seen God at any time." We speak much of God, can talk of him, his ways, his works, his counsels, all the day long; the truth is, we know very little of him. Our thoughts, our meditations, our expressions of him are low, many of them unworthy of his glory, none of them reaching his perfections.
You will say that Moses was under the law when God wrapped up himself in darkness, and his mind in types and clouds and dark institutions; -- under the glorious shining of the gospel, which hath brought life and immortality to light, God being revealed from his own bosom, we now know him much more clearly, and as he is; we see his face now, and not his back parts only, as Moses did.
Ans. 1. I acknowledge a vast and almost inconceivable difference between the acquaintance we now have with God, after his speaking to us by his own Son, (<580102>Hebrews 1:2.) and that which the generality of the saints had under the law; for although their eyes were as good, sharp, and clear as ours, their faith and spiritual understanding not behind ours, the object as
93
glorious unto them as unto us, yet our day is more clear than theirs was, the clouds are blown away and scattered, (<220406>Song of Solomon 4:6.) the shadows of the night are gone and fled away, the sun is risen, and the means of sight is made more eminent and clear than formerly. Yet, --
2. That peculiar sight which Moses had of God, Exodus 34, was a gospelsight, a sight of God as "gracious," etc., and yet it is called but his "back parts;" that is, but low and mean, in comparison of his excellencies and perfections.
3. The apostle, exalting to the utmost this glory of light above that of the law, manifesting that now the "vail" causing darkness is taken away, so that with "open" or uncovered "face f5 we behold the glory of the Lord," tells us how: "As in a glass," 2<470318> Corinthians 3:18. "In a glass," how is that? Clearly, perfectly? Alas, no! He tells you how that is, 1<461312> Corinthians 13:12, "We see through a glass, darkly," saith he. It is not a telescope that helps us to see things afar off, concerning which the apostle speaks; and yet what poor helps are they! how short do we come of the truth of things notwithstanding their assistance! It is a looking-glass whereunto he alludes (where are only obscure species and images of things, and not the things themselves), and a sight therein that he compares our knowledge to. He tells you also that all that we do see, dij ejso>ptrou, "by" or "through this glass," is in ainj ig> mati -- in "a riddle," in darkness and obscurity. And speaking of himself, who surely was much more clearsighted than any now living, he tells us that he saw but ejk me>rouv, -- "in part." He saw but the back parts of heavenly things, verse 12, and compares all the knowledge he had attained of God to that he had of things when he was a child, verse 11. It is a mer> ov, short of the to< tel> eion yea, such as katarghqhs> etai, -- "it shall be destroyed," or done away. We know what weak, feeble, uncertain notions and apprehensions children have of things of any abstruse consideration; how when they grow up with any improvements of parts and abilities, those conceptions vanish, and they are ashamed of them. It is the commendation of a child to love, honor, believe, and obey his father; but for his science and notions, his father knows his childishness and folly. Notwithstanding all our confidence of high attainments, all our notions of God are but childish in respect of his infinite perfections. We lisp and babble, and say we know not what, for the most part, in our most accurate, as we think, conceptions
94
and notions of God. We may love, honor, believe, and obey our Father; and therewith he accepts our childish thoughts, for they are but childish. We see but his back parts; we know but little of him. Hence is that promise wherewith we are so often supported and comforted in our distress, "We shall see him as he is;" we shall see him "face to face;" "know as we are known; comprehend that for which we are comprehended," 1<461312> Corinthians 13:12, 1<620302> John 3:2; and positively, "Now we see him not;" -- all concluding that here we see but his back parts; not as he is, but in a dark, obscure representation; not in the perfection of his glory.
The queen of Sheba had heard much of Solomon, and framed many great thoughts of his magnificence in her mind thereupon; but when she came and saw his glory, she was forced to confess that the one half of the truth had not been told her. We may suppose that we have here attained great knowledge, clear and high thoughts of God; but, alas! when he shall bring us into his presence we shall cry out, "We never knew him as he is; the thousandth part of his glory, and perfection, and blessedness, never entered into our hearts."
The apostle tells us, 1<620302> John 3:2, that we know not what we ourselves shall be, -- what we shall find ourselves in the issue; much less will it enter into our hearts to conceive what God is, and what we shall find him to be. Consider either him who is to be known, or the way whereby we know him, and this will farther appear: --
(1.) We know so little of God, because it is God who is thus to be known, -- that is, he who hath described himself to us very much by this, that we cannot know him. What else doth he intend where he calls himself invisible, incomprehensible, and the like? -- that is, he whom we do not, cannot, know as he is. And our farther progress consists more in knowing what he is not, than what he is. Thus is he described to be immortal, infinite, -- that is, he is not, as we are, mortal, finite, and limited. Hence is that glorious description of him, 1<540616> Timothy 6:16,
"Who only hath immortality, dwelling in the light which no man can approach unto; whom no man hath seen, nor can see."
95
His light is such as no creature can approach unto. He is not seen, not because he cannot be seen, but because we cannot bear the sight of him. The light of God, in whom is no darkness, forbids all access to him by any creature whatever. We who cannot behold the sun in its glory are too weak to bear the beams of infinite brightness. On this consideration, as was said, the wise man professeth himself "a very beast, and not to have the understanding of a man," <203002>Proverbs 30:2; -- that is, he knew nothing in comparison of God; so that he seemed to have lost all his understanding when once he came to the consideration of him, his work, and his ways.
In this consideration let our souls descend to some particulars: --
[1.] For the being of God; we are so far from a knowledge of it, so as to be able to instruct one another therein by words and expressions of it, as that to frame any conceptions in our mind, with such species and impressions of things as we receive the knowledge of all other things by, is to make an idol to ourselves, and so to worship a god of our own making, and not the God that made us. We may as well and as lawfully hew him out of wood or stone as form him a being in our minds, suited to our apprehensions. The utmost of the best of our thoughts of the being of God is, that we can have no thoughts of it. Our knowledge of a being is but low when it mounts no higher but only to know that we know it not.
[2.] There be some things of God which he himself hath taught us to speak of, and to regulate our expressions of them; but when we have so done, we see not the things themselves; we know them not. To believe and admire is all that we attain to. We profess, as we are taught, that God is infinite, omnipotent, eternal; and we know what disputes and notions there are about omnipresence, immensity, infiniteness, and eternity. We have, I say, words and notions about these things; but as to the things themselves what do we know? what do we comprehend of them? Can the mind of man do any more but swallow itself up in an infinite abyss, which is as nothing; give itself up to what it cannot conceive, much less express? Is not our understanding "brutish" in the contemplation of such things, and is as if it were not? Yea, the perfection of our understanding is, not to understand, and to rest there. They are but the back parts of eternity and infiniteness that we have a glimpse of. What shall I say of the Trinity, or the subsistence of distinct persons in the same individual essence, -- a
96
mystery by many denied, because by none understood, -- a mystery, whose every letter is mysterious? Who can declare the generation of the Son, the procession of the Spirit, or the difference of the one from the other? But I shall not farther instance in particulars. That infinite and inconceivable distance that is between him and us keeps us in the dark as to any sight of his face or clear apprehension of his perfections.
We know him rather by what he does than by what he is, -- by his doing us good than by his essential goodness; and how little a portion of him, as Job speaks, is hereby discovered!
(2.) We know little of God, because it is faith alone whereby here we know him. I shall not now discourse about the remaining impressions on the hearts of all men by nature that there is a God, nor what they may rationally be taught concerning that God from the works of his creation and providence, which they see and behold. It is confessedly, and that upon the woeful experience of all ages, so weak, low, dark, confused, that none ever on that account glorified God as they ought, but, notwithstanding all their knowledge of God, were indeed "without God in the world."
The chief, and, upon the matter, almost only acquaintance we have with God, and his dispensations of himself, is by faith. "He that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him," <581106>Hebrews 11:6. Our knowledge of him and his rewarding (the bottom of our obedience or coming to him), is believing. "We walk by faith, and not by sight," 2<470507> Corinthians 5:7; -- Dia< pi>stewv ouj dia< ei]douv by faith, and so by faith as not to have any express idea, image, or species of that which we believe. Faith is all the argument we have of "things not seen," <581101>Hebrews 11:1. I might here insist upon the nature of it; and from all its concomitants and concernments manifest that we know but the back parts of what we know by faith only. As to its rise, it is built purely upon the testimony of Him whom we have not seen: as the apostle speaks, "How can ye love him whom ye have not seen?" -- that is, whom you know not but by faith that he is. Faith receives all upon his testimony, whom it receives to be only on his own testimony. As to its nature, it is an assent upon testimony, not an evidence upon demonstration; and the object of it is, as was said before, above us. Hence
97
our faith, as was formerly observed, is called a "seeing darkly, as in a glass." All that we know this way (and all that we know of God we know this way) is but low, and dark, and obscure.
But you will say, "All this is true, but yet it is only so to them that know not God, perhaps, as he is revealed in Jesus Christ; with them who do so it is otherwise. It is true, `No man hath seen God at any time,' but `the only-begotten Son, he hath revealed him,' <430118>John 1:18; and `the Son of God is come, and hath given us an understanding, that we may know him that is true,' 1<620520> John 5:20. The illumination of `the glorious gospel of Christ, who is the image of God,' shineth upon believers, 2<470404> Corinthians 4:4; yea, and `God, who commanded the light to shine out of darkness, shines into their hearts, to give them the knowledge of his glory in the face of his Son,' verse 6. So that `though we were darkness,' yet we are now `light in the Lord,' <490508>Ephesians 5:8. And the apostle says, `We all with open face behold the glory of the Lord,' 2<470318> Corinthians 3:18; and we are now so far from being in such darkness, or at such a distance from God, that `our communion and fellowship is with the Father and with his Son,' 1<620103> John 1:3. The light of the gospel whereby now God is revealed is glorious; not a star, but the sun in his beauty is risen upon us, and the veil is taken from our faces. So that though unbelievers, yea, and perhaps some weak believers, may be in some darkness, yet those of any growth or considerable attainments have a clear sight and view of the face of God in Jesus Christ."
To which I answer, --
[1.] The truth is, we all of us know enough of him to love him more than we do, to delight in him and serve him, believe him, obey him, put our trust in him, above all that we have hitherto attained. Our darkness and weakness is no plea for our negligence and disobedience. Who is it that hath walked up to the knowledge that he hath had of the perfections, excellencies, and will of God? God's end in giving us any knowledge of himself here is that we may "glorify him as God;" that is, love him, serve him, believe and obey him, -- give him all the honor and glory that is due from poor sinful creatures to a sin-pardoning God and Creator. We must all acknowledge that we were never thoroughly transformed into the image
98
of that knowledge which we have had. And had we used our talents well, we might have been trusted with more.
[2.] Comparatively, that knowledge which we have of God by the revelation of Jesus Christ in the gospel is exceeding eminent and glorious. It is so in comparison of any knowledge of God that might otherwise be attained, or was delivered in the law under the Old Testament, which had but the shadow of good things, not the express image of them; this the apostle pursues at large, 2 Corinthians 3. Christ hath now in these last days revealed the Father from his own bosom, declared his name, made known his mind, will, and counsel in a far more clear, eminent, distinct manner than he did formerly, whilst he kept his people under the pedagogy of the law; and this is that which, for the most part, is intended in the places before mentioned. The clear, perspicuous delivery and declaration of God and his will in the gospel is expressly exalted in comparison of any other way of revelation of himself.
[3.] The difference between believers and unbelievers as to knowledge is not so much in the matter of their knowledge as in the manner of knowing. Unbelievers, some of them, may know more and be able to say more of God, his perfections, and his will, than many believers; but they know nothing as they ought, nothing in a right manner, nothing spiritually and savingly, nothing with a holy, heavenly light. The excellency of a believer is, not that he hath a large apprehension of things, but that what he doth apprehend, which perhaps may be very little, he sees it in the light of the Spirit of God, in a saving, soul-transforming light; and this is that which gives us communion with God, and not prying thoughts or curious-raised notions.
[4.] Jesus Christ by his word and Spirit reveals to the hearts of all his, God as a Father, as a God in covenant, as a rewarder, every way sufficiently to teach us to obey him here, and to lead us to his bosom, to lie down there in the fruition of him to eternity. But yet now,
[5.] Notwithstanding all this, it is but a little portion we know of him; we see but his back parts. For, --
1st. The intendment of all gospel revelation is, not to unveil God's essential glory, that we should see him as he is, but merely to declare so
99
much of him as he knows sufficient to be a bottom of our faith, love, obedience, and coming to him, -- that is, of the faith which here he expects from us; such services as beseem poor creatures in the midst of temptations. But when he calls us to eternal admiration and contemplation, without interruption, he will make a new manner of discovery of himself, and the whole shape of things, as it now lies before us, will depart as a shadow.
2dly. We are dull and slow of heart to receive the things that are in the word revealed; God, by our infirmity and weakness, keeping us in continual dependence on him for teachings and revelations of himself out of his word, never in this world bringing any soul to the utmost of what is from the word to be made out and discovered: so that although the way of revelation in the gospel be clear and evident, yet we know little of the things themselves that are revealed.
Let us, then, revive the use and intendment of this consideration: Will not a due apprehension of this inconceivable greatness of God, and that infinite distance wherein we stand from him, fill the soul with a holy and awful fear of him, so as to keep it in a frame unsuited to the thriving or flourishing of any lust whatever? Let the soul be continually wonted to reverential thoughts of God's greatness and omnipresence, and it will be much upon its watch as to any undue deportments. Consider him with whom you have to do, -- even "our God is a consuming fire;" and in your greatest abashments at his presence and eye, know that your very nature is too narrow to bear apprehensions suitable to his essential glory.
100
CHAPTER 13.
The NINTH direction: When the heart is disquieted by sin, speak no peace to it until God speak it -- Peace, without detestation of sin, unsound; so is peace measured out unto ourselves -- How we may know when we measure our peace unto ourselves -- Directions as to that inquiry -- The vanity of speaking peace slightly; also of doing it on one singular account, not universally.
NINTHLY, In case God disquiet the heart about the guilt of its distempers, either in respect of its root and indwelling, or in respect of any eruptions of it, take heed thou speakest not peace to thyself before God speaks it; but hearken what he says to thy soul. This is our next direction, without the observation whereof the heart will be exceedingly exposed to the deceitfulness of sin.
This is a business of great importance. It is a sad thing for a man to deceive his own soul herein. All the warnings God gives us, in tenderness to our souls, to try and examine ourselves, do tend to the preventing of this great evil of speaking peace groundlessly to ourselves; which is upon the issue to bless ourselves, in an opposition to God. It is not my business to insist upon the danger of it, but to help believers to prevent it, and to let them know when they do so.
To manage this direction aright observe, --
1. That as it is the great prerogative and sovereignty of God to give grace to whom he pleases ("He hath mercy on whom he will," <450918>Romans 9:18; and among all the sons of men, he calls whom he will, and sanctifies whom he will), so among those so called and justified, and whom he will save, he yet reserves this privilege to himself, to speak peace to whom he pleaseth, and in what degree he pleaseth, even amongst them on whom he hath bestowed grace. He is the "God of all consolation," in an especial manner in his dealing with believers; that is, of the good things that he keeps locked up in his family, and gives out of it to all his children at his pleasure. This the Lord insists on, <235716>Isaiah 57:16-18. It is the case under consideration that is there insisted on. When God says he will heal their breaches and disconsolations, he assumes this privilege to himself in an especial manner: "I create it," verse 19; -- "Even in respect of these poor
101
wounded creatures I create it, and according to my sovereignty make it out as I please."
Hence, as it is with the collation of grace in reference to them that are in the state of nature, -- God doth it in great curiosity, and his proceedings therein in taking and leaving, as to outward appearances, quite besides and contrary ofttimes to all probable expectations; so is it in his communications of peace and joy in reference unto them that are in the state of grace, -- he gives them out ofttimes quite besides our expectation, as to any appearing grounds of his dispensations.
2. As God creates it for whom he pleaseth, so it is the prerogative of Christ to speak it home to the conscience. Speaking to the church of Laodicea, who had healed her wounds falsely, and spoke peace to herself when she ought not, he takes to himself that title, "I am the Amen, the faithful Witness," <660314>Revelation 3:14. He bears testimony concerning our condition as it is indeed. We may possibly mistake, and trouble ourselves in vain, or flatter ourselves upon false grounds, but he is the "Amen, the faithful Witness;" and what he speaks of our state and condition, that it is indeed. <231103>Isaiah 11:3, He is said not to "judge after the sight of his eyes," -- not according to any outward appearance, or anything that may be subject to a mistake, as we are apt to do; but he shall judge and determine every cause as it is indeed.
Take these two previous observations, and I shall give some rules whereby men may know whether God speaks peace to them, or whether they speak peace to themselves only: --
1. Men certainly speak peace to themselves when their so doing is not attended with the greatest detestation imaginable of that sin in reference whereunto they do speak peace to themselves, and abhorrency of themselves for it. When men are wounded by sin, disquieted and perplexed, and knowing that there is no remedy for them but only in the mercies of God, through the blood of Christ, do therefore look to him, and to the promises of the covenant in him, and thereupon quiet their hearts that it shall be well with them, and that God will be exalted, that he may be gracious to them, and yet their souls are not wrought to the greatest detestation of the sin or sins upon the account whereof they are disquieted, -- this is to heal themselves, and not to he healed of God. This
102
is but a great and strong wind, that the Lord is nigh unto, but the Lord is not in the wind. When men do truly "look upon Christ whom they have pierced," without which there is no healing or peace, they will "mourn," <381210>Zechariah 12:10; they will mourn for him, even upon this account, and detest the sin that pierced him. When we go to Christ for healing, faith eyes him peculiarly as one pierced. Faith takes several views of Christ, according to the occasions of address to him and communion with him that it hath. Sometimes it views his holiness, sometimes his power, sometimes his love, [sometimes] his favor with his Father. And when it goes for healing and peace, it looks especially on the blood of the covenant, on his sufferings; for
"with his stripes we are healed, and the chastisement of our peace was upon him," <235305>Isaiah 53:5.
When we look for healing, his stripes are to be eyed, -- not in the outward story of them, which is the course of popish devotionists, but in the love, kindness, mystery, and design of the cross; and when we look for peace, his chastisements must be in our eye. Now this, I say, if it be done according to the mind of God, and in the strength of that Spirit which is poured out on believers, it will beget a detestation of that sin or sins for which healing and peace is sought. So <261660>Ezekiel 16:60, 61,
"Nevertheless I will remember my covenant with thee in the days of thy youth, and I will establish unto thee an everlasting covenant."
And what then? "Then thou shalt remember thy ways, and be ashamed." When God comes home to speak peace in a sure covenant of it, it fills the soul with shame for all the ways whereby it hath been alienated from him. And one of the things that the apostle mentions as attending that godly sorrow which is accompanied with repentance unto salvation, never to be repented of, is revenge: "Yea, what revenge!" 2<470711> Corinthians 7:11. They reflected on their miscarriages with indignation and revenge, for their folly in them. When Job comes up to a thorough healing, he cries, "Now I abhor myself," Job<184206> 42:6; and until he did so, he had no abiding peace. He might perhaps have made up himself with that doctrine of free grace which was so excellently preached by Elihu, chapter 33 from verse 14 unto 30; but he had then but skinned his wounds: he must come to self-abhorrency
103
if he come to healing. So was it with those in <197833>Psalm 78:33-35, in their great trouble and perplexity, for and upon the account of sin. I doubt not but upon the address they made to God in Christ (for that so they did is evident from the titles they gave him; they call him their Rock and their Redeemer, two words everywhere pointing out the Lord Christ), they spake peace to themselves; but was it sound and abiding? No; it passed away as the early dew. God speaks not one word of peace to their souls. But why had they not peace? Why, because in their address to God, they flattered him. But how doth that appear? Verse 37: "Their heart was not right with him, neither were they steadfast;" they had not a detestation nor relinquishment of that sin in reference whereunto they spake peace to themselves. Let a man make what application he will for healing and peace, let him do it to the true Physician, let him do it the right way, let him quiet his heart in the promises of the covenant; yet, when peace is spoken, if it be not attended with the detestation and abhorrency of that sin which was the wound and caused the disquietment, this is no peace of God's creating, but of our own purchasing. It is but a skinning over the wound, whilst the core lies at the bottom, which will putrefy, and corrupt, and corrode, until it break out again with noisomeness, vexation, and danger. Let not poor souls that walk in such a path as this, who are more sensible of the trouble of sin than of the pollution of uncleanness that attends it; who address themselves for mercy, yea, to the Lord in Christ they address themselves for mercy, but yet will keep the sweet morsel of their sin under their tongue; -- let them, I say, never think to have true and solid peace. For instance, thou findest thy heart running out after the world, and it disturbs thee in thy communion with God; the Spirit speaks expressly to thee, --
"He that loveth the world, the love of the Father is not in him." ( 1<620215> John 2:15.)
This puts thee on dealing with God in Christ for the healing of thy soul, the quieting of thy conscience; but yet, withal, a thorough detestation of the evil itself abides not upon thee; yea, perhaps that is liked well enough, but only in respect of the consequences of it. Perhaps thou mayst be saved, yet as through fire, and God will have some work with thee before he hath done; but thou wilt have little peace in this life, -- thou wilt be sick and fainting all thy days, <235717>Isaiah 57:17. This is a deceit that lies at
104
the root of the peace of many professors and wastes it. They deal with all their strength about mercy and pardon, and seem to have great communion with God in their so doing; they lie before him, bewail their sins and follies, that anyone would think, yea, they think themselves, that surely they and their sins are now parted; and so receive in mercy that satisfies their hearts for a little season. But when a thorough search comes to be made, there hath been some secret reserve for the folly or follies treated about, -- at least, there hath not been that thorough abhorrency of it which is necessary; and their whole peace is quickly discovered to be weak and rotten, scarce abiding any longer than the words of begging it are in their mouths.
2. When men measure out peace to themselves upon the conclusions that their convictions and rational principles will carry them out unto, this is a false peace, and will not abide. I shall a little explain what I mean hereby. A man hath got a wound by sin; he hath a conviction of some sin upon his conscience; he hath not walked uprightly as becometh the gospel; all is not well and right between God and his soul. He considers now what is to be done. Light he hath, and knows what path he must take, and how his soul hath been formerly healed. Considering that the promises of God are the outward means of application for the healing of his sores and quieting of his heart, he goes to them, searches them out, finds out some one or more of them whose literal expressions are directly suited to his condition. Says he to himself, "God speaks in this promise; here I will take myself a plaster as long and broad as my wound;" and so brings the word of the promise to his condition, and sets him down in peace. This is another appearance upon the mount; the Lord is near, but the Lord is not in it. It hath not been the work of the Spirit, who alone can "convince us of sin, and righteousness, and judgment," (<431608>John 16:8.) but the mere actings of the intelligent, rational soul. As there are three sorts of lives, we say, -- the vegetative, the sensitive, and the rational or intelligent, -- some things have only the vegetative; some the sensitive also, and that includes the former; some have the rational, which takes in and supposes both the other. Now, he that hath the rational doth not only act suitably to that principle, but also to both the others, -- he grows and is sensible. It is so with men in the things of God. Some are mere natural and rational men; some have a superadded conviction with illumination; and some are truly
105
regenerate. Now, he that hath the latter hath also both the former; and therefore he acts sometimes upon the principles of the rational, sometimes upon the principles of the enlightened man. His true spiritual life is not the principle of all his motions; he acts not always in the strength thereof, neither are all his fruits from that root. In this case that I speak of, he acts merely upon the principle of conviction and illumination, whereby his first naturals are heightened; but the Spirit breathes not at all upon all these waters. Take an instance: Suppose the wound and disquiet of the soul to be upon the account of relapses, -- which, whatever the evil or folly be, though for the matter of it never so small, yet there are no wounds deeper than those that are given the soul on that account, nor disquietments greater; -- in the perturbation of his mind, he finds out that promise, <235507>Isaiah 55:7, "The LORD will have mercy, and our God will abundantly pardon," -- he will multiply or add to pardon, he will do it again and again; or that in <281404>Hosea 14:4, "I will heal their backsliding, I will love them freely." This the man considers, and thereupon concludes peace to himself; whether the Spirit of God make the application or no, whether that gives life and power to the letter or no, that he regards not. He doth not hearken whether God the Lord speak peace. He doth not wait upon God, who perhaps yet hides his face, and sees the poor creature stealing peace and running away with it, knowing that the time will come when he will deal with him again, and call him to a new reckoning; (<280909>Hosea 9:9.) when he shall see that it is in vain to go one step where God doth not take him by the hand.
I see here, indeed, sundry other questions upon this arising and interposing themselves. I cannot apply myself to them all: one I shall a little speak to.
It may be said, then, "Seeing that this seems to be the path that the Holy Spirit leads us in for the healing of our wounds and quieting of our hearts, how shall we know when we go alone ourselves, and when the Spirit also doth accompany us?"
Ans. (1.) If any of you are out of the way upon this account, God will speedily let you know it; for besides that you have his promise, that the "meek he will guide in judgment and teach them his way," <192509>Psalm 25:9, he will not let you always err. He will, I say, not suffer your nakedness to be covered with fig-leaves, but take them away and all the peace you have
106
in them, and will not suffer you to settle on such lees. You shall quickly know your wound is not healed; that is, you shall speedily know whether or no it be thus with you by the event. The peace you thus get and obtain will not abide. Whilst the mind is overpowered by its own convictions, there is no hold for disquietments to fix upon. Stay a little, and all these reasonings will grow cold and vanish before the face of the first temptation that arises. But, --
(2.) This course is commonly taken without waiting; which is the grace, and that peculiar acting of faith which God calls for, to be exercised in such a condition. I know God doth sometimes come in upon the soul instantly, in a moment, as it were, wounding and healing it, -- as I am persuaded it was in the case of David, when he cut off the lap of Saul's garment; but ordinarily, in such a case, God calls for (<19D006>Psalm 130:6, 123:2.) waiting and laboring, attending as the eye of a servant upon his master. Says the prophet Isaiah, chapter <230817>8:17, "I will wait upon the LORD, who hideth his face from the house of Jacob." God will have his children lie awhile at his door when they have run from his house, and not instantly rush in upon him; unless he take them by the hand and pluck them in, when they are so ashamed that they dare not come to him. Now, self-healers, or men that speak peace to themselves, do commonly make haste; they will not tarry; they do not hearken what God speaks, but on they will go to be healed. (<232816>Isaiah 28:16.)
(3.) Such a course, though it may quiet the conscience and the mind, the rational concluding part of the soul, yet it doth not sweeten the heart with rest and gracious contentation. The answer it receives is much like that Elisha gave Naaman, "Go in peace;" ( 2<120519> Kings 5:19.) it quieted his mind, but I much question whether it sweetened his heart, or gave him any joy in believing, other than the natural joy that was then stirred in him upon his healing. "Do not my words do good?" saith the Lord, <330207>Micah 2:7. When God speaks, there is not only truth in his words, that may answer the conviction of our understandings, but also they do good; they bring that which is sweet, and good, and desirable to the will and affections; by them the "soul returns unto its rest," <19B607>Psalm 116:7.
(4.) Which is worst of all, it amends not the life, it heals not the evil, it cures not the distemper. When God speaks peace, it guides and keeps the
107
soul that it "turn not again to folly." (<198508>Psalm 85:8.) When we speak it ourselves, the heart is not taken off the evil; nay, it is the readiest course in the world to bring a soul into a trade of backsliding. If, upon thy plastering thyself, thou findest thyself rather animated to the battle again than utterly weaned from it, it is too palpable that thou hast been at work with thine own soul, but Jesus Christ and his Spirit were not there. Yea, and oftentimes nature having done its work, will, ere a few days are over, come for its reward; and, having been active in the work of healing, will be ready to reason for a new wounding. In God's speaking peace there comes along so much sweetness, and such a discovery of his love, as is a strong obligation on the soul no more to deal perversely. (<422232>Luke 22:32.)
3. We speak peace to ourselves when we do it slightly. This the prophet complains of in some teachers: <240614>Jeremiah 6:14, "They have healed the wound of the daughter of my people slightly." And it is so with some persons: they make the healing of their wounds a slight work; a look, a glance of faith to the promises does it, and so the matter is ended. The apostle tells us that "the word did not profit" some, because "it was not mixed with faith," <580402>Hebrews 4:2, -- mh< sugkekrame>nov "it was not well tempered" and mingled with faith. It is not a mere look to the word of mercy in the promise, but it must be mingled with faith until it is incorporated into the very nature of it; and then, indeed, it doth good unto the soul. If thou hast had a wound upon thy conscience, which was attended with weakness and disquietness, which now thou art freed of, how camest thou so? "I looked to the promises of pardon and healing, and so found peace." Yea, but perhaps thou hast made too much haste, thou hast done it overtly, thou hast not fed upon the promise so as to mix it with faith, to have got all the virtue of it diffused into thy soul; only thou hast done it slightly. Thou wilt find thy wound, ere it be long, breaking out again; and thou shalt know that thou art not cured.
4. Whoever speaks peace to himself upon any one account, and at the same time hath another evil of no less importance lying upon his spirit, about which he hath had no dealing with God, that man cries "Peace" when there is none. A little to explain my meaning: A man hath neglected a duty again and again, perhaps, when in all righteousness it was due from him; his conscience is perplexed, his soul wounded, he hath no quiet in his bones by reason of his sin; he applies himself for healing, and finds peace.
108
Yet, in the meantime, perhaps, worldliness, or pride, or some other folly, wherewith the Spirit of God is exceedingly grieved, may lie in the bosom of that man, and they neither disturb him nor he them. Let not that man think that any of his peace is from God. Then shall it be well with men, when they have an equal respect to all God's commandments. God will justify us from our sins, but he will not justify the least sin in us: "He is a God of purer eyes than to behold iniquity."
5. When men of themselves speak peace to their consciences, it is seldom that God speaks humiliation to their souls. God's peace is humbling peace, melting peace, as it was in the case of David; (<195101>Psalm 51:1.) never such deep humiliation as when Nathan brought him the tidings of his pardon.
But you will say, "When may we take the comfort of a promise as our own, in relation to some peculiar wound, for the quieting the heart?"
First, In general, when God speaks it, be it when it will, sooner or later. I told you before, he may do it in the very instant of the sin itself, and that with such irresistible power that the soul must needs receive his mind in it; sometimes he will make us wait longer: but when he speaks, be it sooner or later, be it when we are sinning or repenting, be the condition of our souls what they please, if God speak, he must be received. There is not anything that, in our communion with him, the Lord is more troubled with us for, if I may so say, than our unbelieving fears, that keep us off from receiving that strong consolation which he is so willing to give to us.
But you will say, "We are where we were. When God speaks it, we must receive it, that is true; but how shall we know when he speaks?"
(1.) I would we could all practically come up to this, to receive peace when we are convinced that God speaks it, and that it is our duty to receive it. But, --
(2.) There is, if I may so say, a secret instinct in faith, whereby it knows the voice of Christ when he speaks indeed; as the babe leaped in the womb when the blessed Virgin came to Elisabeth, faith leaps in the heart when Christ indeed draws nigh to it. "My sheep," says Christ, "know my voice," <431004>John 10:4; -- "They know my voice; they are used to the sound of it;" and they know when his lips are opened to them and are full of grace. The spouse was in a sad condition, <220502>Song of Solomon 5:2, --
109
asleep in security; but yet as soon as Christ speaks, she cries, "It is the voice of my beloved that speaks!" She knew his voice, and was so acquainted with communion with him, that instantly she discovers him; and so will you also. If you exercise yourselves to acquaintance and communion with him, you will easily discern between his voice and the voice of a stranger. And take this krithr> ion with you: When he doth speak, he speaks as never man spake; he speaks with power, and one way or other will make your "hearts burn within you," as he did to the disciples, Luke 24. He doth it by "putting in his hand at the hole of the door," <220504>Song of Solomon 5:4, -- his Spirit into your hearts to seize on you.
He that hath his senses exercised to discern good or evil, being increased in judgment and experience by a constant observation of the ways of Christ's intercourse, the manner of the operations of the Spirit, and the effects it usually produceth, is the best judge for himself in this case.
Secondly, If the word of the Lord doth good to your souls, he speaks it; if it humble, if it cleanse, and be useful to those ends for which promises are given, -- namely, to endear, to cleanse, to melt and bind to obedience, to self-emptiness, etc. But this is not my business; nor shall I farther divert in the pursuit of this direction. Without the observation of it, sin will have great advantages towards the hardening of the heart.
110
CHAPTER 14.
The general use of the foregoing directions -- The great direction for the accomplishment of the work aimed at: Act faith on Christ -- The several ways whereby this may be done -- Consideration of the fullness in Christ for relief proposed -- Great expectations from Christ -- Grounds of these expectations: his mercifulness, his faithfulness -- Event of such expectations; on the part of Christ; on the part of believers -- Faith peculiarly to be acted on the death of Christ, <450603>Romans 6:3-6 -- The work of the Spirit in this whole business.
NOW, the considerations which I have hitherto insisted on are rather of things preparatory to the work aimed at than such as will effect it. It is the heart's due preparation for the work itself, without which it will not be accomplished, that hitherto I have aimed at.
Directions for the work itself are very few; I mean that are peculiar to it. And they are these that follow: --
1. Set faith at work on Christ for the killing of thy sin. His blood is the great sovereign remedy for sin-sick souls. Live in this, and thou wilt die a conqueror; yea, thou wilt, through the good providence of God, live to see thy lust dead at thy feet.
But thou wilt say, "How shall faith act itself on Christ for this end and purpose?" I say, Sundry ways: --
(1.) By faith fill thy soul with a due consideration of that provision which is laid up in Jesus Christ for this end and purpose, that all thy lusts, this very lust wherewith thou art entangled, may be mortified. By faith ponder on this, that though thou art no way able in or by thyself to get the conquest over thy distemper, though thou art even weary of contending, and art utterly ready to faint, yet that there is enough in Jesus Christ to yield thee relief, <500413>Philippians 4:13. It staid the prodigal, when he was (<421517>Luke 15:17.) ready to faint, that yet there was bread enough in his father's house; though he was at a distance from it, yet it relieved him, and staid him, that there it was. In thy greatest distress and anguish, consider that fullness of grace, those riches, those (<234028>Isaiah 40:28-31.) treasures of strength, might, and help, that are laid up in him for our support, <430116>John 1:16, <510119>Colossians 1:19. Let them come into and abide in thy mind.
111
Consider that he is "exalted and made a Prince and a Savior to give repentance unto Israel," <440531>Acts 5:31; and if to give repentance, to give mortification, without which the other is not, nor can be. Christ tells us that we obtain purging grace by abiding in him, <431503>John 15:3. To act faith upon the fullness that is in Christ for our supply is an eminent way of abiding in Christ, for both our insition and abode is by faith, <451119>Romans 11:19, 20. Let, then, thy soul by faith be exercised with such thoughts and apprehensions as these: "I am a poor, weak creature; unstable as water, I cannot excel. This corruption is too hard for me, and is at the very door of ruining my soul; and what to do I know not. My soul is become as parched ground, and an habitation of dragons. I have made promises and broken them; vows and engagements have been as a thing of nought. Many persuasions have I had that I had got the victory and should be delivered, but I am deceived; so that I plainly see, that without some eminent succor and assistance, I am lost, and shall be prevailed on to an utter relinquishment of God. But yet, though this be my state and condition, let the hands that hang down be lifted up, and the feeble knees be strengthened. Behold, (<430116>John 1:16; <402818>Matthew 28:18.) the Lord Christ, that hath all fullness of grace in his heart, all fullness of power in his hand, he is able to slay all these his enemies. There is sufficient provision in him for my relief and assistance. He can take my drooping, dying soul and make me more than a conqueror. (<450837>Romans 8:37.)
`Why sayest thou, O my soul, My way is hid from the LORD, and my judgment is passed over from my God? Hast thou not known, hast thou not heard, that the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding. He giveth power to the faint; and to them that have no might he increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly fall: but they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; they shall walk, and not faint,' <234027>Isaiah 40:2731.
He can make the `dry, parched ground of my soul to become a pool, and my thirsty, barren heart as springs of water;' yea, he can make this `habitation of dragons,' this heart, so full of abominable lusts and fiery
112
temptations, to be a place for `grass' and fruit to himself," <233507>Isaiah 35:7. So God staid Paul, under his temptation, with the consideration of the sufficiency of his grace: "My grace is sufficient for thee," 2<471209> Corinthians 12:9. Though he were not immediately so far made partaker of it as to be freed from his temptation, yet the sufficiency of it in God, for that end and purpose, was enough to stay his spirit. I say, then, by faith, be much in the consideration of that supply and the fullness of it that is in Jesus Christ, and how he can at any time give thee strength and deliverance. Now, if hereby thou dost not find success to a conquest, yet thou wilt be staid in the chariot, that thou shalt not fly out of the field until the battle be ended; thou wilt be kept from an utter despondency and a lying down under thy unbelief, or a turning aside to false means and remedies, that in the issue will not relieve thee. The efficacy of this consideration will be found only in the practice.
(2.) Raise up thy heart by faith to an expectation of relief from Christ. Relief in this case from Christ is like the prophet's vision, <350203>Habakkuk 2:3,
"It is for an appointed time, but at the end it shall speak, and not lie: though it tarry, yet wait for it; because it will surely come, it will not tarry."
Though it may seem somewhat long to thee, whilst thou art under thy trouble and perplexity, yet it shall surely come in the appointed time of the Lord Jesus; which is the best season. If, then, thou canst raise up thy heart to a settled expectation of relief from Jesus Christ, -- if thine eyes are towards him "as the eyes of a servant to the hand of his master," (<19C302>Psalm 123:2.) when he expects to receive somewhat from him, -- thy soul shall be satisfied, he will assuredly deliver thee; he will slay the lust, and thy latter end shall be peace. Only look for it at his hand; expect when and how he will do it. (<230709>Isaiah 7:9.) "If ye will not believe, surely ye shall not be established."
But wilt thou say, "What ground have I to build such an expectation upon, so that I may expect not to be deceived?"
As thou hast necessity to put thee on this course, thou must be relieved and saved this way or none. To (<430668>John 6:68) whom wilt thou go? So
113
there are in the Lord Jesus innumerable things to encourage and engage thee to this expectation.
For the necessity of it, I have in part discovered it before, when I manifested that this is the work of faith and of believers only. "Without me," says Christ, "ye can do nothing," <431505>John 15:5; speaking with especial relation to the purging of the heart from sin, verse 2. Mortification of any sin must be by a supply of grace. Of ourselves we cannot do it. Now, "it hath pleased the Father that in Christ should all fullness dwell," <510119>Colossians 1:19; that "of his fullness we might receive grace for grace," <430116>John 1:16. He is the head from whence the new man must have influences of life and strength, or it will decay everyday. If (<510111>Colossians 1:11.) we are "strengthened with might in the inner man," it is by "Christ's dwelling in our hearts by faith," <490316>Ephesians 3:16, 17. That this work is not to be done without the Spirit I have also showed before. Whence, then, do we expect the Spirit? from whom do we look for him? who hath promised him to us, having procured him for us? Ought not all our expectations to this purpose to be on Christ alone? Let this, then, be fixed upon thy heart, that if thou hast not relief from him thou shalt never have any. All ways, endeavors, contendings, that are not animated by this expectation of relief from Christ and him only are to no purpose, will do thee no good; yea, if they are anything but supportments of thy heart in this expectation, or means appointed by himself for the receiving help from him, they are in vain.
Now, farther to engage thee to this expectation, --
(1.) Consider his mercifulness, tenderness, and kindness, as he is our great High Priest at the right hand of God. Assuredly he pities thee in thy distress; saith he, "As one whom his mother comforteth, so will I comfort you," <236613>Isaiah 66:13. He hath the tenderness of a mother to a sucking child. <580217>Hebrews 2:17, 18, "Wherefore in all things it behoved him to be made like unto his brethren, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people. For in that he himself hath suffered being tempted, he is able to succor them that are tempted." How is the ability of Christ upon the account of his suffering proposed to us? "In that he himself hath suffered being tempted, he is able." Did the sufferings and temptations of Christ
114
add to his ability and power? Not, doubtless, considered absolutely and in it itself. But the ability here mentioned is such as hath readiness, proneness, willingness to put itself forth, accompanying of it; it is an ability of will against all dissuasions. He is able, having suffered and been tempted, to break through all dissuasions to the contrary, to relieve poor tempted souls: Dun> atai bohqhs~ ai, -- "He is able to help." It is a metonymy of the effect; for, he can now be moved to help, having been so tempted. So chapter <580415>4:15, 16:
"For we have not an high priest which cannot be touched with the feeling of our infirmities; but was in all points tempted like as we are, yet without sin. Let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need."
The exhortation of verse 16 is the same that I am upon, -- namely, that we would entertain expectations of relief from Christ, which the apostle there calls ca>rin eijv euk] airon boh>qeian, "grace for seasonable help." "If ever," says the soul "help were seasonable, it would be so to me in my present condition. This is that which I long for, -- grace for seasonable help. I am ready to die, to perish, to be lost forever; iniquity will prevail against me, if help come not in." Says the apostle, "Expect this help, this relief, this grace from Christ." Yea, but on what account? That which he lays down, verse 15. And we may observe that the word, verse 16, which we have translated to "obtain," is la>bwmen. Ina la>bwmen e]leon, "That we may receive it;" suitable and seasonable help will come in. I shall freely say, this one thing of establishing the soul by faith in expectation of relief from Jesus Christ, (<401128>Matthew 11:28.) on the account of his mercifulness as our high priest, will be more available to the ruin of thy lust and distemper, and have a better and speedier issue, than all the rigidest means of self-maceration that ever any of the sons of men engaged themselves unto. Yea, let me add, that never any soul did or shall perish by the power of any lust, sin, or corruption, who could raise his soul by faith to an expectation of relief from Jesus Christ. (Isaiah 1-3; <660318>Revelation 3:18.)
(2.) Consider His faithfulness who hath promised; which may raise thee up and confirm thee in this waiting in an expectation of relief. He hath promised to relieve in such cases, and he will fulfill his word to the
115
utmost. God tells us that his covenant with us is like the "ordinances" of heaven, the sun, moon, and stars, which have their certain courses, <243136>Jeremiah 31:36. Thence David said that he watched for relief from God "as one watched for the morning," (<19D006>Psalm 130:6.) -- a thing that will certainly come in its appointed season. So will be thy relief from Christ. It will come in its season, as the dew and rain upon the parched ground; for faithful is he who hath promised. Particular promises to this purpose are innumerable; with some of them, that seem peculiarly to suit his condition, let the soul be always furnished.
Now, there are two eminent advantages which always attend this expectation of succor from Jesus Christ: --
[1.] It engages him to a full and speedy assistance. Nothing doth more engage the heart of a man to be useful and helpful to another than his expectation of help from him, if justly raised and countenanced by him who is to give the relief. Our Lord Jesus hath raised our hearts, by his kindness, care, and promises, to this expectation; certainly our rising up unto it must needs be a great engagement upon him to assist us accordingly. This the Psalmist gives us as an approved maxim, "Thou, LORD, never forsakest them that put their trust in thee." When the heart is once won to rest in God, to repose himself on him, he will assuredly satisfy it. He will never be as water that fails; nor hath he said at any time to the seed of Jacob, "Seek ye my face in vain." If Christ be chosen for the foundation of our supply, he will not fail us.
[2.] It engages the heart to attend diligently to all the ways and means whereby Christ is wont to communicate himself to the soul; and so takes in the real assistance of all graces and ordinances whatever. He that expects anything from a man, applies himself to the ways and means whereby it may be obtained. The beggar that expects an alms lies at his door or in his way from whom he doth expect it. The way whereby and the means wherein Christ communicates himself is, and are, his ordinances ordinarily; he that expects anything from him must attend upon him therein. It is the expectation of faith that sets the heart on work. It is not an idle, groundless hope that I speak of. If now there be any vigor, efficacy, and power in prayer or sacrament to this end of mortifying sin, a man will assuredly be interested in it all by this expectation of relief from Christ.
116
On this account I reduce all particular actings, by prayer, meditation, and the like, to this head; and so shall not farther insist on them, when they are grounded on this bottom and spring from this root. They are of singular use to this purpose, and not else.
Now, on this direction for the mortification of a prevailing distemper you may have a thousand "probatum est's." Who have walked with God under this temptation, and have not found the use and success of it? I dare leave the soul under it, without adding any more. Only some particulars relating thereunto may be mentioned: --
First, Act faith peculiarly upon the death, blood, and cross of Christ; that is, on Christ as crucified and slain. Mortification of sin is peculiarly from the death of Christ. It is one peculiar, yea, eminent end of the death of Christ, which shall assuredly be accomplished by it. He died to destroy the works of the devil. Whatever came upon our natures by his first temptation, whatever receives strength in our persons by his daily suggestions, Christ died to destroy it all.
"He gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works," <560214>Titus 2:14.
This was his aim and intendment (wherein he will not fail) in his giving himself for us. That we might be freed from the power of our sins, and purified from all our defiling lusts, was his design.
"He gave himself for the church, that he might sanctify and cleanse it; that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy, and without blemish," <490525>Ephesians 5:25-27.
And this, by virtue of his death, in various and several degrees, shall be accomplished. Hence our washing, purging, and cleansing is everywhere ascribed to his blood, 1<620107> John 1:7; <580103>Hebrews 1:3; <660105>Revelation 1:5. That being sprinkled on us, "purges our consciences from dead works to serve the living God," <580914>Hebrews 9:14. This is that we aim at, this we are in pursuit of, -- that our consciences may be purged from dead works, that they may be rooted out, destroyed, and have place in us no more. This shall certainly be brought about by the death of Christ; there will
117
virtue go out from thence to this purpose. Indeed, all supplies of the Spirit, all communications of grace and power, are from hence; as I have elsewhere f6 showed. Thus the apostle states it; <450602>Romans 6:2, is the case proposed that we have in hand: "How shall we, that are dead to sin, live any longer therein?" -- "Dead to sin by profession; dead to sin by obligation to be so; dead to sin by participation of virtue and power for the killing of it; dead to sin by union and interest in Christ, in and by whom it is killed: how shall we live therein?" This he presses by sundry considerations, all taken from the death of Christ, in the ensuing verses. This must not be: verse 3, "Know ye not, that so many of us as were baptized into Jesus Christ were baptized into his death?" We have in baptism an evidence of our implantation into Christ; we are baptized into him: but what of him are we baptized into an interest in? "His death," saith he. If indeed we are baptized into Christ, and beyond outward profession, we are baptized into his death. The explication of this, of one being baptized into the death of Christ, the apostle gives us, verses 4, 6: "Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin." "This is," saith he, "our being baptized into the death of Christ, namely, our conformity thereunto; to be dead unto sin, to have our corruptions mortified, as he was put to death for sin: so that as he was raised up to glory, we may be raised up to grace and newness of life." He tells us whence it is that we have this baptism into the death of Christ, verse 6; and this is from the death of Christ itself: "Our old man is crucified with him, that the body of sin might be destroyed;" sunestaurwq> h, "is crucified with him," not in respect of time, but causality. We are crucified with him meritoriously, in that he procured the Spirit for us to mortify sin; efficiently, in that from his death virtue comes forth for our crucifying; in the way of a representation and exemplar we shall assuredly be crucified unto sin, as he was for our sin. This is that the apostle intends: Christ by his death destroying the works of the devil, procuring the Spirit for us, hath so killed sin, as to its reign in believers, that it shall not obtain its end and dominion.
118
Secondly, Then act faith on the death of Christ, and that under these two notions, -- first, In expectation of power; secondly, In endeavors for conformity. (<500310>Philippians 3:10; <510303>Colossians 3:3; 1<600118> Peter 1:18, 19.) For the first, the direction given in general may suffice; as to the latter, that of the apostle may give us some light into our direction, <480301>Galatians 3:1. Let faith look on Christ in the gospel as he is set forth dying and crucified for us. Look on him under the weight ( 1<461503> Corinthians 15:3; 1<600118> Peter 1:18, 19, 5:1, 2; <510113>Colossians 1:13, 14.) of our sins, praying, bleeding, dying; bring him in that condition into thy heart by faith; apply his blood so shed to thy corruptions: do this daily. I might draw out this consideration to a great length, in sundry particulars, but I must come to a close.
2. I have only, then, to add the heads of the work of the Spirit in this business of mortification, which is so peculiarly ascribed to him.
In one word: This whole work, which I have described as our duty, is effected, carried on, and accomplished by the power of the Spirit, in all the parts and degrees of it; as, --
(1.) He alone clearly and fully convinces the heart of the evil and guilt and danger of the corruption, lust, or sin to be mortified. Without this conviction, or whilst it is so faint that the heart can wrestle with it or digest it, there will be no thorough work made. An unbelieving heart (as in part we have all such) will shift with any consideration, until it be overpowered by clear and evident convictions. Now this is the proper work of the Spirit: "He convinces of sin," <431608>John 16:8; he alone can do it. If men's rational considerations, with the preaching of the letter, were able to convince them of sin, we should, it may be, see more convictions than we do. There comes by the preaching of the word an apprehension upon the understandings of men that they are sinners, that such and such things are sins, that themselves are guilty of them; but this light is not powerful, nor doth it lay hold on the practical principles of the soul, so as to conform the mind and will unto them, to produce effects suitable to such an apprehension. And therefore it is that wise and knowing men, destitute of the Spirit, do not think those things to be sins at all wherein the chief movings and actings of lust do consist. It is the Spirit alone that can do, that doth, this work to the purpose. And this is the first thing that the
119
Spirit doth in order to the mortification of any lust whatever, -- it convinces the soul of all the evil of it, cuts off all its pleas, discovers all its deceits, stops all its evasions, answers its pretences, makes the soul own its abomination, and lie down under the sense of it. Unless this be done all that follows is in vain.
(2.) The Spirit alone reveals unto us the fullness of Christ for our relief; which is the consideration that stays the heart from false ways and from despairing despondency, 1<460208> Corinthians 2:8.
(3.) The Spirit alone establishes the heart in expectation of relief from Christ; which is the great sovereign means of mortification, as hath been discovered, 2<470121> Corinthians 1:21.
(4.) The Spirit alone brings the cross of Christ into our hearts with its sinkilling power; for by the Spirit are we baptized into the death of Christ.
(5.) The Spirit is the author and finisher of our sanctification; gives new supplies and influences of grace for holiness and sanctification, when the contrary principle is weakened and abated, <490316>Ephesians 3:16-18.
In all the soul's addresses to God in this condition, it hath supportment from the Spirit. Whence is the power, life, and vigor of prayer? whence its efficacy to prevail with God? Is it not from the Spirit? He is the "Spirit of supplications" promised to them "who look on him whom they have pierced," <381210>Zechariah 12:10, enabling them "to pray with sighs and groans that cannot be uttered," <450826>Romans 8:26. This is confessed to be the great medium or way of faith's prevailing with God. Thus Paul dealt with his temptation, whatever it were: "I besought the Lord that it might depart from me." ( 2<471208> Corinthians 12:8.) What is the work of the Spirit in prayer, whence and how it gives us in assistance and makes us to prevail, what we are to do that we may enjoy his help for that purpose, is not my present intendment to demonstrate.
120
OF TEMPTATION:
THE NATURE AND POWER OF IT; THE DANGER OF ENTERING INTO IT; AND THE MEANS OF PREVENTING THAT DANGER:
WITH
A RESOLUTION OF SUNDRY CASES THEREUNTO BELONGING.
"Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth." - <660310>Revelation 3:10
121
PREFACE
CHRISTIAN READER,
If thou art in any measure awake in these days wherein we live, and hast taken notice of the manifold, great, and various temptations wherewith all sorts of persons that know the Lord and profess his name are beset, and whereunto they are continually exposed, with what success those temptations have obtained, to the unspeakable scandal of the gospel, with the wounding and ruin of innumerable souls, I suppose thou wilt not inquire any farther after other reasons of the publishing of the ensuing warnings and directions, being suited to the times that pass over us, and thine own concernment in them. This I shall only say to those who think meet to persist in any such inquiry, that though my first engagement for the exposing of these meditations unto public view did arise from the desires of some, whose avouching the interest of Christ in the world by personal holiness and constant adhering to every thing that is made precious by its relation to him, have given them power over me to require at any time services of greater importance; yet I dare not lay my doing of it so upon that account, as in the least to intimate that, with respect to the general state of things mentioned, I did not myself esteem it seasonable and necessary. The variety of outward providences and dispensations wherewith I have myself been exercised in this world, with the inward trials they have been attended withal, added to the observation that I have had advantages to make of the ways and walkings of others, -- their beginnings, progresses, and endings, their risings and falls, in profession and conversation, in darkness and light, -- have left such a constant sense and impression of the power and danger of temptations upon my mind and spirit, that, without other pleas and pretences, I cannot but own a serious call unto men to beware, with a discovery of some of the most eminent ways and means of the prevalency of present temptations, to have been, in my own judgement, in this season needful.
But now, reader, if thou art amongst them, who takest no notice of these things, or carest not for them, -- who hast no sense of the efficacy and dangers of temptations in thine own walking and profession, nor hast observed the power of them upon others, -- who discernest not the
122
manifold advantages that they have got in these days, wherein all things are shaken, nor hast been troubled or moved for the sad successes they have had amongst professors; but supposest that all things are well within doors and without, and would be better couldst thou obtain fuller satisfaction to some of thy lusts in the pleasures or profits of the world, -- I desire thee to know that I write not for thee, nor do esteem thee a fit reader or judge of what is here written. Whilst all the issues of providential dispensations, in reference to the public concernments of these nations, are perplexed and entangled, the footsteps of God lying in the deep, where his paths are not known; whilst, in particular, unparalleled distresses and strange prosperities are measured out to men, yea, to professors; whilst a spirit of error, giddiness, and delusion goes forth with such strength and efficacy, as it seems to have received a commission to go and prosper; whilst there are such divisions, strifes, emulations, attended with such evil surmises, wrath, and revenge, found amongst brethren; whilst the desperate issues and products of men's temptations are seen daily in partial and total apostasy, in the decay of love, the overthrow of faith, our days being filled with fearful examples of backsliding, such as former ages never knew; whilst there is a visible declension from reformation seizing upon the professing party of these nations, both as to personal holiness and zeal for the interest of Christ; -- he that understands not that there is an "hour of temptation" come upon the world, to "try them that dwell upon the earth," is doubtless either himself at present captivated under the power of some woful lust, corruption, or temptation, or is indeed stark blind, and knows not at all what it is to serve God in temptations. With such, then, I have not at present to do. For those who have in general a sense of these things, -- who also, in some measure are able to consider that the plague is begun, that they may be farther awakened to look about them, lest the infection have approached nearer to them, by some secret and imperceptible ways, than they did apprehend; or lest they should be surprised at unawares hereafter by any of those temptations that in these days either waste at noon or else walk in darkness, -- is the ensuing warning intended. And for the sake of them that mourn in secret for all the abominations that are found among and upon them that profess the gospel, and who are under the conduct of the Captain of their salvation, fighting and resisting the power of temptations, from what spring soever they rise in themselves, are the ensuing directions proposed to consideration.
123
That our faithful and merciful High Priest, who both suffered and was tempted, and is on that account touched with the feeling of our infirmities, would accompany this small discourse with seasonable supplies of his Spirit and suitable mercy to them that shall consider it, that it may be useful to his servants for the ends whereunto it is designed, is the prayer of him who received this handful of seed from his storehouse and treasure.
John Owen.
124
CHAPTER 1
The words of the text, that are the foundation of the ensuing discourse -- The occasion of the words, with their dependence -- The things specially aimed at in them -- Things considerable in the words as to the general purpose in hand -- Of the general nature of temptation, wherein it consists -- The special nature of temptation -- Temptation taken actively and passively -- How God tempts any -- His ends in so doing -- The way whereby he doth it -- Of temptation in its special nature: of the actions of it -- The true nature of temptation stated
"Watch and pray, that ye enter not into temptation." -- <402641>Matthew 26:41
These words of our Savior are repeated with very little alteration in three evangelists; only, whereas Matthew and Mark have recorded them as above written, Luke reporteth them thus: "Rise and pray, lest ye enter into temptation;" so that the whole of his caution seems to have been, "Arise, watch and pray, that ye enter not into temptation."
Solomon tells us of some that "lie down on the top of a mast in the midst of the sea," <202334>Proverbs 23:34, -- men overborne by security in the mouth of destruction. If ever poor souls lay down on the top of a mast in the midst of the sea, these disciples with our Savior in the garden did so. Their Master, at a little distance from them, was "offering up prayers and supplications, with strong crying and tears," <580507>Hebrews 5:7, being then taking into his hand and beginning to taste that cup that was filled with the curse and wrath due to their sins; -- the Jews, armed for his and their destruction, being but a little more distant from them, on the other hand. Our Savior had a little before informed them that that night he should be betrayed, and be delivered up to be slain; they saw that he was "sorrowful, and very heavy," <402637>Matthew 26:37; nay, he told them plainly that his "soul was exceeding sorrowful, even unto death," verse 38, and therefore entreated them to tarry and watch with him, now he was dying, and that for them. In this condition, leaving them but a little space, like men forsaken of all love towards him or care of themselves, they fall fast asleep! Even the best of saints, being left to themselves, will quickly appear to be less than men, -- to be nothing. All our own strength is weakness, and all our wisdom folly. Peter being one of them, -- who but a little before had with so much self-confidence affirmed that though all men
125
forsook him, yet he never would so do, -- our Savior expostulates the matter in particular with him : verse 40, "He saith unto Peter, Could you not watch with me one hour?" as if he should have said, "Art thou he, Peter, who but now boastedst of thy resolution never to forsake me? Is it likely that thou shouldst hold out therein, when thou canst not watch with me one hour? Is this thy dying for me, to be dead in security, when I am dying for thee?" And indeed it would be an amazing thing to consider that Peter should make so high a promise, and be immediately so careless and remiss in the pursuit of it, but that we find the root of the same treachery abiding and working in our own hearts, and do see the fruit of it brought forth every day, the most noble engagements unto obedience quickly ending in deplorable negligence, <450718>Romans 7:18.
In this estate our Savior admonishes them of their condition, their weakness, their danger, and stirs them up to a prevention of that ruin which lay at the door: saith he, "Arise, watch and pray."
I shall not insist on the particular aimed at here by our Savior, in this caution to them that were then present with him; the great temptation that was coming on them, from the scandal of the cross, was doubtless in his eye; -- but I shall consider the words as containing a general direction to all the disciples of Christ, in their following of him throughout all generations.
There are three things in the words: --
I. The evil cautioned against, -- temptation.
II. The means of its prevalency, -- by our entering into it.
III. The way of preventing it, -- watch and pray.
It is not in my thoughts to handle the common-place of temptations, but only the danger of them in general, with the means of preventing that danger; yet, that we may know what we affirm, and whereof we speak, some concernments of the general nature of temptation may be premised.
I. First, For the general nature of tempting and temptation, it lies among
things indifferent; to try, to experiment, to prove, to pierce a vessel, that the liquor that is in it may be known, is as much as is signified by it.
126
Hence God is said sometime to tempt; and we are commanded as our duty to tempt, or try, or search ourselves, to know what is in us, and to pray that God would do so also. So temptation is like a knife, that may either cut the meat or the throat of a man; it may be his food or his poison, his exercise or his destruction.
Secondly, Temptation in its special nature, as it denotes any evil, is considered either actively, as it leads to evil, or passively, as it hath an evil and suffering in it: so temptation is taken for affliction, <590102>James 1:2; for in that sense, we are to "count it all joy when we fall into temptation;" in the other, that we "enter not into it."
Again, actively considered, it either denotes in the tempter a design for the bringing about of the special end of temptation, namely, a leading into evil; so it is sad, that "God tempts no man," <590113>James 1:13, with a design for sin as such; -- or the general nature and end of temptation, which is trial; so "God tempted Abraham," <012201>Genesis 22:1. And he proveth or tempteth by false prophets, <051303>Deuteronomy 13:3.
Now, as to God's tempting of any, two things are to be considered: --
1. The end why he doth it;
2. The way whereby he doth it.
1. For the first, his general ends are two: --
(1.) He doth it to show unto man what is in him, -- that is, the man himself; and that either as to his grace or to his corruption. (I speak not now of it as it may have a place and bear a part in judiciary obduration.) Grace and corruption lie deep in the heart; men oftentimes deceive themselves in the search after the one or the other of them. When we give vent to the soul, to try what grace is there, corruption comes out; and when we search for corruption, grace appears. So is the soul kept in uncertainty; we fail in our trials. God comes with a gauge that goes to the bottom. He sends his instruments of trial into the bowels and the inmost parts of the soul, and lets man see what is in him, of what metal he is constituted. Thus he tempted Abraham to show him his faith. Abraham knew not what faith he had (I mean, what power and vigor was in his faith) until God drew it out by that great trial and temptation. When God
127
says he knew it, he made Abraham to know it. So he tried Hezekiah to discover his pride; God left him that he might see what was in his heart, so apt to be lifted up, as he appeared to have, until God tried him, and so let out his filth, and poured it out before his face. The issues of such discoveries to the saints, in thankfulness, humiliation, and treasuring up of experiences, I shall not treat of.
(2.) God doth it to show himself unto man, and that, --
[1.] In a way of preventing grace. A man shall see that it is God alone who keeps from all sin. Until we are tempted, we think we live on our own strength. Though all men do this or that, we will not. When the trial comes, we quickly see whence is our preservation, by standing or falling. So was it in the case of Abimelech, <012006>Genesis 20:6, "I withheld thee."
[2.] In a way of renewing grace. He would have the temptation continue with St. Paul, that he might reveal himself to him in the sufficiency of his renewing grace, 2<471209> Corinthians 12:9. We know not the power and strength that God puts forth in our behalf, nor what is the sufficiency of his grace, until, comparing the temptation with our own weakness, it appears unto us. The efficacy of an antidote is found when poison hath been taken; and the preciousness of medicines is made known by diseases. We shall never know what strength there is in grace if we know not what strength there is in temptation. We must be tried, that we may be made sensible of being preserved. And many other good and gracious ends he hath, which he accomplisheth towards his saints by his trials and temptations, not now to be insisted on.
2. For the ways whereby God accomplisheth this his search, trial or temptation, these are some of them: --
(1.) He puts men on great duties, such as they cannot apprehend that they have any strength for, nor indeed have. So he tempted Abraham by calling him to that duty of sacrificing his son; -- a thing absurd to reason, bitter to nature, and grievous to him on all accounts whatever. Many men know not what is in them, or rather what is ready for them, until they are put upon what seems utterly above their strength; indeed, upon what is really above their strength. The duties that God, in an ordinary way, requires at our hands are not proportioned to what strength we have in ourselves, but
128
to what help and relief is laid up for us in Christ; and we are to address ourselves to the greatest performances with a settled persuasion that we have not ability for the least. This is the law of grace; but yet, when any duty is required that is extraordinary, that is a secret not often discovered. In the yoke of Christ it is a trial, a temptation.
(2.) By putting them upon great sufferings. How many have unexpectedly found strength to die at a stake, to endure tortures for Christ! yet their call to it was a trial. This, Peter tells us, is one way whereby we are brought into trying temptations, 1<600106> Peter 1:6,7. Our temptations arise from the "fiery trial;" and yet the end is but a trial of our faith.
(3.) By his providential disposing of things so as that occasions unto sin will be administered unto men, which is the case mentioned, <051303>Deuteronomy 13:3; and innumerable other instances may be adjoined.
Now, they are not properly the temptations of God, as coming from him, with his end upon them, that are hear intended; and therefore I shall set these apart from our present consideration. It is, then, temptation in its special nature, as it denotes an active efficiency towards sinning (as it is managed with evil unto evil) that I intend.
In this sense temptation may proceed either singly from Satan, or the world, or other men in the world, or from ourselves, or jointly from all or some of them, in their several combinations: --
(1.) Satan tempts sometimes singly by himself, without taking advantage from the world, the things or persons of it, or ourselves. So he deals in his injection of evil and blasphemous thoughts of God into the hearts of the saints; which is his own work alone, without any advantage from the world or our own hearts: for nature will contribute nothing thereunto, nor any thing that is in the world, nor any man of the world; for none can conceive a God and conceive evil of him. Herein Satan is alone in the sin, and shall be so in the punishment. These fiery darts are prepared in the forge of his own malice, and shall, with all their venom and poison, be turned into his own heart for ever.
(2.) Sometimes he makes use of the world, and joins forces against us, without any helps from within. So he tempted our Savior, by "showing him all the kingdoms of the world, and the glory of them." And the variety
129
of the assistances he finds from the world, in persons and things which I must not insist on, -- the innumerable instruments and weapons he takes from thence of all sorts and at all seasons, -- are inexpressible.
(3.) Sometimes he takes in assistance from ourselves also. It is not with us as it was with Christ when Satan came to tempt him. He declares that he "had nothing in him," <431430>John 14:30. It is otherwise with us: he hath, for the compassing of most of his ends, a sure party within our own breasts, <590114>James 1:14,15. Thus he tempted Judas: he was at work himself; he put it into his heart to betray Christ; <422203>Luke 22:3, "he entered into him" for that purpose. And he sets the world at work, the things of it, providing for him "thirty pieces of silver" (verse 5, "They covenanted to give him money"); and the men of it, even the priests and the Pharisees; and calleth in the assistance of his own corruption, -- he was covetous, "a thief, and had the bag."
I might also show how the world and our own corruptions do act single by themselves, and jointly in conjunction with Satan and one another, in this business of temptation. But the truth is, the principles, ways, and means of temptations, the kinds, degrees, efficacy, and causes of them, are so inexpressible large and various; the circumstances of them, from providence, natures, conditions, spiritual and natural, with the particular cases thence arising, so innumerable and impossible to be comprised within any bound or order, that to attempt the giving an account of them would be to undertake that which would be endless. I shall content myself to give a description of the general nature of that which we are to watch against; which will make way for what I aim at.
Temptation, then, in general, is any thing, state, way, or condition that, upon any account whatever, hath a force or efficacy to seduce, to draw the mind and heart of a man from its obedience, which God requires of him, into any sin, in any degree of it whatever.
In particular, that is a temptation to any man which causes or occasions him to sin, or in any thing to go off from his duty, either by bringing evil into his heart, or drawing out that evil that is in his heart, or any other way diverting him from communion with God, and that constant, equal, universal obedience, in matter and manner, that is required of him.
130
For the clearing of this description I shall only observe, that though temptation seems to be of a more active importance, and so to denote only the power of seduction to sin itself, yet in the Scripture it is commonly taken in a neuter sense, and denotes the matter of the temptation or the thing whereby we are tempted. And this is a ground of the description I have given of it. Be it what it will, that from any thing whatever, within us or without us, hath advantage to hinder in duty, or to provoke unto or in any way to occasion sin, that is a temptation, and so to be looked on. Be it business, employment, course of life, company, affections, nature, or corrupt design, relations, delights, name, reputation, esteem, abilities, parts or excellencies of body or mind, place, dignity, art, -- so far as they further or occasion the promotion of the ends before mentioned, they are all of them no less truly temptations that the most violent solicitations of Satan or allurements of the world, and that soul lies at the brink of ruin who discerns it not. And this will be farther discovered in our process.
131
CHAPTER 2
What it is to "enter into temptation" -- Not barely being tempted -- Not to be conquered by it -- To fall into it -- The force of that expression -- Things required unto entering into temptation -- Satan or lust more than ordinarily importunate -- The soul's entanglements -- Seasons of such entanglements discovered -- Of the "hour of temptation," <660310>Revelation 3:10, what it is -- How any temptation comes to its hour -- How it may be known when it is so come -- The means of prevention prescribed by our Savior -- Of watching, and what is intended thereby -- Of prayer
II. Having showed what temptation is, I come, secondly, to manifest
what it is to enter into temptation.
1. This is not merely to be tempted. It is impossible that we should be so freed from temptation as not to be at all tempted. Whilst Satan continues in his power and malice, whilst the world and lust are in being, we shall be tempted. "Christ," says one, "was made like unto us, that he might be tempted; and we are tempted that we may be made like unto Christ." Temptation in general is comprehensive of our whole warfare; as our Savior calls the time of his ministry the time of his "temptations," <422228>Luke 22:28. We have no promise that we shall not be tempted at all; nor are to pray for an absolute freedom from temptations, because we have no such promise of being heard therein. The direction we have for our prayers is, "Lead us not into temptation," <400613>Matthew 6:13; it is "entering into temptation" that we are to pray against. We may be tempted, yet not enter into temptation. So that, --
2. Something more is intended by this expression than the ordinary work of Satan and our own lusts, which will be sure to tempt us every day. There is something signal in this entering into temptation, that is not the saints' every day's work. It is something that befalls them peculiarly in reference to seduction unto sin, on one account or other, by the way of allurement or affrightment.
3. It is not to be conquered by a temptation, to fall down under it, to commit the sin or evil that we are tempted to, or to omit the duties that are opposed. A man may "enter into temptation," and yet not fall under
132
temptation. God can make a way for a man to escape; when he is in, he can break the snare, tread down Satan, and make the soul more than a conqueror, though it have entered into temptation. Christ entered into it, but was not in the least foiled by it. But, --
4. It is, as the apostle expresseth it, 1<540609> Timothy 6:9, ejmpi>ptein "to fall into temptation," as a man falls into a pit or deep place where are gins or snares, wherewith he is entangled; the man is not presently killed and destroyed, but he is entangled and detained, -- he knows not how to get free or be at liberty. So it is expressed again to the same purpose, 1<461013> Corinthians 10:13, "No temptation hath taken you;" that is, to be taken by a temptation and to be tangled with it, held in its cords, not finding at present a way to escape. Thence saith Peter, 2<610209> Peter 2:9, "The Lord knoweth how to deliver the godly out of temptations." They are entangled with them; God knows how to deliver them out of them. When we suffer a temptation to enter into us, then we "enter into temptation." Whilst it knocks at the door we are at liberty; but when any temptation comes in and parleys with the heart, reasons with the mind, entices and allures the affections, be it a long or a short time, do it thus insensibly and imperceptibly, or do the soul take notice of it, we "enter into temptation."
So, then, unto our entering into temptation is required, --
(1.) That by some advantage, or on some occasion, Satan be more earnest than ordinary in his solicitations to sin, by affrightments or allurements, by persecutions or seductions, by himself or others; or that some lust or corruption, by his instigation and advantages of outward objects, provoking, as in prosperity, or terrifying, as in trouble, do tumultuate more than ordinary within us. There is a special acting of the author and principles of temptation required thereunto.
(2.) That the heart be so far entangled with it as to be put to dispute and argue in its own defense, and yet not be wholly able to eject or cast out the poison and leaven that hath been injected; but is surprised, if it be never so little off its watch, into an entanglement not easy to be avoided: so that the soul may cry, and pray, and cry again, and yet not be delivered; as Paul "besought the Lord" thrice for the departure of his temptation, and prevailed not. The entanglement continues. And this usually falls out in one of these two seasons: --
133
[1.] When Satan, by the permission of God, for ends best known to himself, hath got some peculiar advantage against the soul; as in the case of Peter, -- he sought to winnow him, and prevailed.
[2.] When a man's lusts and corruptions meet with peculiarly provoking objects and occasions, through the condition of life that a man is in, with the circumstances of it; as it was with David: of both which afterward.
In this state of things, a man is entered into temptation; and this is called the "hour of temptation," <660310>Revelation 3:10, -- the season wherein it grows to a head: the discovery whereof will give farther light into the present inquiry, about what it is to "enter into temptation;" for when the hour of temptation is come upon us, we are entered into it. Every great and pressing temptation hath its hour, a season wherein it grows to a head, wherein it is most vigorous, active, operative, and prevalent. It may be long in rising, it may be long urging, more or less; but it hath a season wherein, from the conjunction of other occurences, such as those mentioned, outward or inward, it hath a dangerous hour; and then, for the most part, men enter into it. Hence that very temptation, which at one time hath little or no power on a man, -- he can despise it, scorn the motions of it, easily resist it, -- at another, bears him away quite before it. It hath, from other circumstances and occurrences, got new strength and efficacy, or the man is enervated and weakened; the hour is come, he is entered into it, and it prevails. David probably had temptations before, in his younger days, to adultery or murder, as he had in the case of Nabal; but the hour of temptation was not come, it had not got its advantages about it, and so he escaped until afterward. Let men look for it that are exposed unto temptations, as who is not? They will have a season wherein their solicitations will be more urgent, their reasonings more plausible, pretences more glorious, hopes of recovery more appearing, opportunities more broad and open, the doors of evil made more beautiful than ever they have been. Blessed is he who is prepared for such a season; without which there is no escaping. This, as I said, is the first thing required to entering into temptation; if we stay here, we are safe.
Before I descend to other particulars, having now entered hereon, I shall show in general, --
134
1st. How or by what means commonly any temptation attains its hour;
2dly. How we may know when any temptation is come to its high noon, and is in its hour.
1st. It doth the first by several ways: --
(1st.) By long solicitations, causing the mind frequently to converse with the evil solicited unto, it begets extenuating thoughts of it. If it makes this process, it is coming towards it hour. It may be when first it began to press upon the soul, the soul was amazed with the ugly appearance if what it aimed at, and cried, "Am I a dog?" If this indagation be not daily heightened, but the soul, by conversing with the evil, begins to grow, as it were, familiar with it, not to be startled as formerly, but rather inclines to cry, "Is it not a little one?" then the temptation is coming towards it high noon; lust hath then enticed and entangled, and is ready to "conceive," <590115>James 1:15: of which more at large afterward, in our inquiry how we may know whether we are entered into temptation or no. Our present inquest is after the hour and power of temptation itself.
(2dly.) When it hath prevailed on others, and the soul is not filled with dislike and abhorrency of them and their ways, nor with pity and prayer for their deliverance. This proves an advantage unto it, and raises it towards its height. When that temptation sets upon any one which, at the same time, hath possessed and prevailed with many, it hath so great and so many advantages thereby, that it is surely growing towards its hour. Its prevailing with others is a means to give it its hour against us. The falling off of Hymeneus and Philetus is said to "overthrow the faith of some," 2<550217> Timothy 2:17-18.
(3dly.) By complicating itself with many considerations that, perhaps, are not absolutely evil. So did the temptation of the Galatians to fall from the purity of the gospel, -- freedom from persecution, union and consent with the Jews. Things in themselves good were pleaded in it, and gave life to the temptation itself. But I shall not now insist on the several advantages that any temptation hath to heighten and greaten itself, to make itself prevalent and effectual with the contribution that it receives to this purpose from various circumstances, opportunities, specious pleas and pretences,
135
necessities for the doing that which cannot be done without answering the temptation, and the like; because I must speak unto some of them afterward.
2dly. For the second, it may be known, --
(1st.) By its restless urgency and arguing. When a temptation is in its hour it is restless; it is the time of battle, and it gives the soul no rest. Satan sees his advantage, considers his conjunction of forces, and knows that he must now prevail, or be hopeless for ever. Here are opportunities, here are advantages, here are specious pleas and pretences; some ground is already got by former arguings; here are extenuations of the evil, hopes of pardon by after endeavors, all in a readiness: if he can do nothing now, he must sit down lost in his undertakings. So when he had got all things in a readiness against Christ, he made it the "hour of darkness." When a temptation discovers "mille nocendi artes," presses within doors by imaginations and reasonings, without by solicitations, advantages, and opportunities, let the soul know that the hour of it is come, and the glory of God, with its own welfare, depends on its behavior in this trial; as we shall see in the particular cases following.
(2dly.) When it makes a conjunction of affrightments and allurements, these two comprise the whole forces of temptation. When both in David's case as to the murder of Uriah. There was the fear of his revenge on his wife, and possibly on himself, and fear of the publication of his sin at least; and there was the allurement of his present enjoyment of her whom he lusted after. Men sometimes are carried into sin by love to it, and are continued in it by fear of what will ensue upon it. But in any case, where these two meet, something allures us, something affrights us, and the reasonings that run between them are ready to entangle us, -- then is the hour of temptation.
This, then, it is to "enter into temptation," this is the "hour" of it; of which more in the process of our discourse.
III. There is means of prevention prescribed by our Savior; they are two:
--
1. "Watch;"
2. "Pray."
136
1. The first is a general expression by no means to be limited to its native signification of waking from sleep; to watch is as much as to be on our guard, to take heed, to consider all ways and means as to be on our guard, to take heed, to consider all ways and means whereby an enemy may approach to us: so the apostle, 1<461613> Corinthians 16:13. This it is to "watch" in this business, to "stand fast in the faith," as good soldiers, to "quit ourselves like men." It is as much as prose>cein to "take heed," or look to ourselves, as the same thing is by our Savior often expressed; so <660302>Revelation 3:2. A universal carefulness and diligence, exercising itself in and by all ways and means prescribed by God, over our hearts and ways, the baits and methods of Satan, the occasions and advantages of sin in the world, that we be not entangled, is that which in this word is presseth on us.
2. For the second direction, of prayer, I need not speak to it. The duty and its concernments are known to all. I shall only add, that these two comprise the whole endeavor of faith for the soul's preservation from temptation.
137
CHAPTER 3
The doctrine -- Grounds of it; our Savior's direction in this case -- His promise of preservation -- Issues of men entering into temptation -- 1. Of ungrounded professors -- 2. Of the choicest saints, Adam, Abraham, David -- Self-consideration as to our own weakness -- The power of a man's heart to withstand temptation considered -- The considerations that it useth for that purpose -- The power of temptation; it darkens the mind -- The several ways whereby it doth so -- 1. By fixing the imaginations -- 2. By entangling the affections -- 3. Temptations give fuel to lust -- The end of temptation considered, with the issue of former temptations -- Some objections answered
HAVING thus opened the words in the foregoing chapters so far as is necessary to discover the foundation of the truth to be insisted on and improved, I shall lay it down in the ensuing observation: --
It is the great duty of all believers to use all diligence in the ways of Christ's appointment, that they fall not into temptation.
I know God is "able to deliver the godly out of temptations;" I know he is "faithful not to suffer us to be tempted above what we are able, but will make a way for our escape:" yet I dare say I shall convince all those who will attend unto what is delivered and written, that it is our great duty and concernment to use all diligence, watchfulness, and care, that we enter not into temptation; and I shall evince it by the ensuing considerations: --
1. In that compendious instruction given us by our Savior concerning what we ought to pray for, this of not entering into temptation is expressly one head. Our Savior knew of what concernment it was to us not to "enter into temptation," when he gave us this as one special subject of our daily dealing with God, <400613>Matthew 6:13. And the order of the words shows us of what importance it is: "Lead us not into temptation, but deliver us from evil." If we are led into temptation, evil will befall us, more or less. How God may be said to tempt us, or to "lead us into temptation," I showed before. In this direction, it is not so much the not giving us up to it, as the powerful keeping us from it that is intended. The last words are, as it were, exegetical, or expository of the former: "Lead us not into temptation, but deliver us from evil;" -- "So deal with us that we may be
138
powerfully delivered from that evil which attends our entering into temptation." Our blessed Savior knows full well our state and condition; he knows the power of temptations, having had experience of it, <580218>Hebrews 2:18; he knows our vain confidence, and the reserves we have concerning our ability to deal with temptations, as he found it in Peter; but he knows our weakness and folly, and how soon we are cast to the ground, and therefore doth he lay in this provision for instruction at the entrance of his ministry, to make us heedful, if possible, in that which is of so great concernment to us. If, then, we will repose any confidence in the wisdom, love, and care of Jesus Christ towards us, we must grant the truth pleaded for.
2. Christ promiseth this freedom and deliverance as a great reward of most acceptable obedience, <660310>Revelation 3:10. This is the great promise made to the church of Philadelphia. wherein Christ found nothing that he would blame, "Thou shalt be kept from the hour of temptation." Not, "Thou shalt be preserved in it;" but he goes higher, "Thou shalt be kept from it." "There is, saith our Savior, "an hour of temptation coming; a season that will make havoc in the world: multitudes shall then fall from the faith, deny and blaspheme me. Oh, how few will be able to stand and hold out! Some will be utterly destroyed, and perish for ever. Some will get wounds to their souls that shall never be well healed whilst they live in this world, and have their bones broken, so as to go halting all their days. But," saith he, "because thou hast kept the word of my patience," I will be tender towards thee, and `keep thee from this hour of temptation.í" Certainly that which Christ thus promises to his beloved church, as a reward of her service, love, and obedience, is not light thing. Whatever Christ promiseth to his spouse is a fruit of unspeakable love; that is so in an especial manner which is promised as a reward of special obedience.
3. Let us to this purpose consider the general issues of men's entering into temptation, and that of bad and good men, of ungrounded professors, and of the choicest saints.
(1.) For the first I shall offer but one or two texts of Scripture. <420813>Luke 8:13, "They on the rock are they, which, when they hear, receive the word with joy, and have no root, but for a while believe." Well! how long do they believe? They are affected with the preaching of the word, and
139
believe thereon, make profession, bring forth some fruits; but until when do they abide? Says he, "In the time of temptation they fall away." When once they enter into temptation they are gone for ever. Temptation withers all their profession, and slays their souls. We see this accomplished every day. Men who have attended on the preaching of the gospel, been affected and delighted with it, that have made profession of it, and have been looked on, it may be, as believers, and thus have continued for some years; no sooner doth temptation befall them that hath vigor and permanency in it, but they are turned out of the way, and are gone for ever. They fall to hate the word they have delighted in, despise the professors of it, and are hardened by sin. So <400726>Matthew 7:26,
"He that heareth these sayings of mine, and doeth that not, is like unto a foolish man, which built his house upon the sand."
But what doth this house of profession do? It shelters him, keeps him warm, and stands for a while. But saith he, verse 27, "When the rain descends, when temptation comes, it falls utterly, and its fall is great." Judas follows our Savior three years, and all goes will with him: he no sooner enters into temptation, Satan hath got him and winnowed him, but he is gone. Demas will preach the gospel until the love of the world befall him, and he is utterly turned aside. It were endless to give instances of this. Entrance into temptation is, with this sort of men, an entrance into apostasy, more or less, in part or in whole; it faileth not.
(2.) For the saints of God themselves, let us see, by some instances, what issue they have had of their entering into temptation. I shall name a few: --
Adam was the "son of God," <420338>Luke 3:38, created in the image of God, full of that integrity, righteousness, and holiness, which might be and was an eminent resemblance of the holiness of God. He had a far greater inherent stock of ability than we, and had nothing in him to entice or seduce him; yet this Adam no sooner enters into temptation but he is gone, lost, and ruined, he and all his posterity with him. What can we expect in the like condition, that have not only in our temptations, as he had, a cunning devil to deal withal, but a cursed world and a corrupt heart also?
140
Abraham was the father of the faithful, whose faith is proposed as a pattern to all them that shall believe; yet he, entering twice into the same temptation, namely, that of fear about his wife, was twice overpowered by it, to the dishonor of God, and no doubt the disquietment of his own soul, <011213>Genesis 12:13, 20:2.
David is called a "man after God's own heart" by God himself; yet what a dreadful thing is the story of his entering into temptation! He is no sooner entangled, but he is plunged into adultery; thence seeking deliverance by his own invention, like a poor creature in a toil, he is entangled more and more, until he lies as one dead, under the power of sin and folly.
I might mention Noah, Lot, Hezekiah, Peter, and the rest, whose temptations and falls therein are on record for our instruction. Certainly he that hath any heart in these things cannot but say, as the inhabitants of Samaria upon the letter of Jehu, "`Behold, two kings stood not before him, how shall we stand?' O Lord, if such mighty pillars have been cast to the ground, such cedars blown down, how shall I stand before temptations? Oh, keep me that I enter not in!" "Vestigia terrent." Behold the footsteps of them that have gone in. Whom do you see retiring without a wound? a blemish at least? On this account would the apostle have us to exercise tenderness towards them that are fallen into sin: <480601>Galatians 6:1, "Considering thyself, lest thou also be tempted." He doth not say, "Lest thou also sin, or fall, or seest the power of temptation in others, and knowest not how soon thou mayst be tempted, nor what will be the state and condition of thy soul thereupon." Assuredly, he that hath seen so many better, stronger men than himself fail, and cast down in the trial, will think it incumbent on him to remember the battle, and, if it be possible, to come there no more. Is it not a madness for a man that can scarce crawl up and down, he is so weak (which is the case of most of us), if he avoid not what he hath seen giants foiled in the undertaking of? Thou art yet whole and sound; take heed of temptation, lest it be with thee as it was with Abraham, David, Lot, Peter, Hezekiah, the Galatians, who fell in the time of trial.
In nothing doth the folly of the hearts of men show itself more openly, in the days wherein we live, than in this cursed boldness, after so many warnings from God, and so many sad experiences every day under their
141
eyes, of running into and putting themselves upon temptations. Any society, any company, any conditions of outward advantages, without once weighing what their strength, or what the concernment of their poor souls is, they are ready for. Though they go over the dead and the slain that in those ways and paths but even now fell down before them, yet they will go on without regard or trembling. At this door are gone out hundreds, thousands of professors, within a few years. But, --
4. Let us consider ourselves, -- what our weakness is; and what temptation is, -- its power and efficacy, with what it leads unto : --
(1.) For ourselves, we are weakness itself. We have no strength, no power to withstand. Confidence of any strength in us is one great part of our weakness; it was so in Peter. He that says he can do any thing, can do nothing as he should. And, which is worse, it is the worst kind of weakness that is in us, -- a weakness from treachery, -- a weakness arising from that party which every temptation hath in us. If a castle or fort be never so strong and well fortified, yet if there be a treacherous party within, that is ready to betray it on every opportunity, there is no preserving it from the enemy. There are traitors in our hearts, ready to take part, to close, and side with every temptation, and to give up all to them; yea, to solicit and bribe temptations to do the work, as traitors incite an enemy. Do not flatter yourselves that you should hold out; there are secret lusts that lie lurking in your hearts, which perhaps now stir not, which, as soon as any temptation befalls you, will rise, tumultuate, cry, disquiet, seduce, and never give over until they are either killed or satisfied. He that promises himself that the frame of his heart will be the same under a temptation as it is before will be wofully mistaken. "Am I a dog, that I should do this thing?" says Hazael. Yea, thou wilt be such a dog if ever thou be king of Syria; temptation from thy interest will unman thee. He that now abhors the thoughts of such and such a thing, if he once enters into temptation will find his heart inflamed towards it, and all contrary reasonings overborne and silenced. He will deride his former fears, cast out his scruples, and contemn the consideration that he lived upon. Little did Peter think he should deny and forswear his Master so soon as ever he was questioned whether he knew him or no. It was no better when the hour of temptation came; all resolutions were forgotten, all love to Christ
142
buried; the present temptation closing with his carnal fear carried all before it.
To handle this a little more distinctly, I shall consider the means of safety from the power of temptation, if we enter therein, that may be expected from ourselves; and that in general as to the spring and rise of them, and in particular as to the ways of exerting that strength we have, or seem to have: --
[1.] In general, all we can look for is from our hearts. What a man's heart is, that is he; but now what is the heart of a man in such a season?
1st. Suppose a man is not a believer, but only a professor of the gospel, what can the heart of such a one do? <201020>Proverbs 10:20, "The heart of the wicked is little worth;" and surely that which is little worth in any thing is not much worth in this. A wicked man may in outward things be of great use; but come to his heart, that is false and a thing of nought. Now, withstanding of temptation is heartwork; and when it comes like a flood, can such a rotten trifle as a wicked man's heart stand before it? But of these before. Entering into temptation and apostasy is the same with them.
2dly. Let it be whose heart it will, <202826>Proverbs 28:26, "He that trusteth in his own heart is a fool;" he that doth so, be he what he will, in that he is foolish. Peter did so in his temptation; he trusted in his own heart: "Though all men forsake thee, I will not." It was his folly; but why was it his folly? He shall not be delivered; it will not preserve him in snares; it will not deliver him in temptations. The heart of a man will promise him very fair before a temptation comes. "Am I a dog," says Hazael, "that I should do this thing?" "Though all men should deny thee," says Peter, "I will not. Shall I do this evil? It cannot be." All the arguments that are suited to give check to the heart in such a condition are mustered up. Did not Peter, think you, do so? "What! deny my Master, the Son of God, my Redeemer, who loves me? Can such ingratitude, unbelief, rebellion, befall me? I will not do it." Shall, then, a man rest in it that his heart will be steadfast? Let the wise man answer: "He that trusteth in his own heart is a fool." "The heart is deceitful," <241709>Jeremiah 17:9. We would not willingly trust any thing wherein there is any deceit or guile; here is that which is "deceitful above all things." It hath a thousand shifts and treacheries that is
143
will deal withal; when it comes to the trial, every temptation will steal it away, <280411>Hosea 4:11. Generally men's hearts deceive them no oftener than they do trust in them, and then they never fail so to do.
[2.] Consider the particular ways and means that such a heart hath or can use to safeguard itself in the hour of temptation, and their insufficiency to that purpose will quickly appear. I shall instance in some few only: --
1st. Love of honor in the world. Reputation and esteem in the church, obtained by former profession and walking, is one of the heart's own weapons to defend itself in the hour of temptation. "Shall such a one as I fly? I who have had such a reputation in the church of God, shall I now lose it by giving way to this lust, to this temptation? by closing with this or that public evil?" This consideration hath such an influence on the spirits of some, that they think it will be a shield and buckler against any assaults that may befall them. They will die a thousand times before they will forfeit that repute they have in the church of God! But, alas! this is but a withe, or a new cord, to bind a giant temptation withal. What think you of the "third part of the stars of heaven?" <661204>Revelation 12:4. Had they not shone in the firmament of the church? Were they not sensible, more than enough, of their own honor, height, usefulness, and reputation? But when the dragon comes with his temptations, he casts them down to the earth. Yea, great temptations will make men, who have not a better defense, insensibly fortify themselves against that dishonor and disreputation that their ways are attended withal. "Populus sibilet, at mihi plaudo." Do we not know instances yet living of some who have ventured on compliance with wicked men after the glory of a long and useful profession, and within a while, finding themselves cast down thereby from their reputation with the saints, have hardened themselves against it and ended in apostasy? as <431506>John 15:6. This kept not Judas; it kept not Hymeneus nor Philetus; it kept not the stars of heaven; nor will it keep thee.
2dly. There is, on the other side, the consideration of shame, reproach, loss, and the like. This also men may put their trust in as a defense against temptations, and do not fear but to be safeguarded and preserved by it. They would not for the world bring that shame and reproach upon themselves that such and such miscarriages are attended withal! Now,
144
besides that this consideration extends itself only to open sins, such as the world takes notice of and abhors, and so is of no use at all in such cases as wherein pretences and colors may be invented and used, nor in public temptations to loose and careless walking, like those of our days, nor in cases that may be disputable in themselves, though expressly sinful to the consciences of persons under temptations, nor in heart sins, -- in all which and most other cases of temptation there are innumerable reliefs ready to be tendered unto the heart against this consideration; besides all this, I say, we see by experience how easily this cord is broken when once the heart begins to be entangled. Each corner of the land if full of examples to this purpose.
3dly. They have yet that which outweighs these lesser considerations, -- namely, that they will not wound their own consciences, and disturb their peace, and bring themselves in danger of hell fire. This, surely, if any thing, will preserve men in the hour of temptation. They will not lavish away their peace, nor venture their souls by running on God and the thick bosses of his buckler! What can be of more efficacy and prevalency? I confess this is of great importance; and oh that it were more pondered than it is! that we laid more weight upon the preservation of our peace with God than we do! yet I say that even this consideration in him who is otherwhere off from his watch, and doth not make it his work to follow the other rules insisted on, it will not preserve him; for, --
(1st.) The peace of such a one may be false peace or security, made up of presumption and false hopes; yea, though he be a believer, it may be so. Such was David's peace after his sin, before Nathan came to him; such was Laodicea's peace when ready to perish; and Sardis her peace when dying. What should secure a soul that it is otherwise, seeing, it is supposed, that it doth not universally labor to keep the word of Christ's patience, and to be watchful in all things? Think you that the peace of many in these days will be found to be true peace at last? Nothing less. They go alive down to hell, and death will have dominion over them in the morning. Now, if a man's peace be such, do you think that can preserve him which cannot preserve itself? It will give way at the first vigorous assault of a temptation in its height and hour. Like a broken reed, it will run into the hand of him that leaneth on it. But, --
145
(2dly.) Suppose the peace cared for, and proposed to safeguard the soul, be true and good, yet when all is laid up in this one bottom, when the hour of temptation comes, so many reliefs will be tendered against this consideration as will make it useless. "This evil is small; it is questionable; it falls not openly and downright upon conscience. I do but fear consequences; it may be I may be keep my peace notwithstanding. Others of the people of God have fallen, and yet kept or recovered their peace. If it be lost for a season, it may be obtained again. I will not solicit its station any more; or though peace be lost, safety may remain." And a thousand such pleas there are, which are all planted as batteries against this fort, so that it cannot long hold out.
(3dly.) The fixing on this particular only is to make good one passage or entrance, whilst the enemy assaults us round about. It is true, a little armor would serve to defend a man if he might choose there his enemy should strike him; but we are commanded to take the "whole armor of God" if we intend to resist and stand, Ephesians 6. This we speak of is but one piece; and when our eye is only to that, temptation may enter and prevail twenty other ways. For instance, a man may be tempted to worldliness, unjust gain, revenge, vainglory, or the like. If he fortify himself alone with this consideration, he will not do this thing, and wound his conscience and lose his peace; fixing his eye on this particular, and counting himself safe whilst he is not overcome on that hand, it may be neglect of private communion with God, sensuality, and the like, do creep in, and he is not one jot in a better condition than if he had fallen under the power of that part of the temptation which was most visibly pressing on him. Experience gives to see that this doth and will fail also. There is no saint of God but puts a valuation on the peace he hath; yet how many of them fail in the day of temptation!
(4thly.) But yet they have another consideration also, and that is, the vileness of sinning against God. How shall they do this thing, and sin against God, the God of their mercies, of their salvation? How shall they wound Jesus Christ, who dies for them? This surely cannot but preserve them. I answer, --
146
First, We see every day this consideration failing also. There is no child of God that is overcome of temptation but overcomes this consideration. It is not, then, a sure and infallible defensative.
Secondly, This consideration is twofold: either it expresses the thoughts of the soul with particular reference to the temptation contended withal and then it will not preserve it; or it expresses the universal, habitual frame of heart that is in us, upon all accounts, and then it falleth in with what I shall tender as the universal medicine and remedy in this case in the process of this discourse; whereof afterward.
(2.) Consider the power of temptation, partly from what was showed before, from the effects and fruits of it in the saints of old, partly from such other effects in general as we find ascribed to it; as, --
[1.] It will darken the mind, that a man shall not be able to make a right judgement of things, so as he did before he entered into it. As in the men of the world, the god of this world blinds their minds that they should not see the glory of Christ in the gospel, 2<470404> Corinthians 4:4, and "whoredom, and wine, and new wine, take away their hearts," <280411>Hosea 4:11; so it is in the nature of every temptation, more or less, to take away the heart, or to darken the understanding of the person tempted.
And this it doth divers ways: --
1st. By fixing the imagination and the thoughts upon the object whereunto it tends, so that the mind shall be diverted from the consideration of the things that would relieve and succor it in the state wherein it is. A man is tempted to apprehend that he is forsaken of God, that he is an object of his hatred, that he hath no interest in Christ. By the craft of Satan the mind shall be so fixed to the consideration of this state and condition, with the distress of it, that he shall not be able to manage any of the reliefs suggested and tendered to him against it; but, following the fullness of his own thoughts, shall walk on in darkness and have no light. I say, a temptation will so possess and fill the mind with thoughtfulness of itself and the matter of it, that it will take off from that clear consideration of things which otherwise it might and would have. And those things whereof the mind was wont to have a vigorous sense, to keep it from sin, will by this means come to have no force or efficacy with it; nay, it will
147
commonly bring men to that state and condition, that when others, to whom their estate is known, are speaking to them the things that concern their deliverance and peace, their minds will be so possessed with the matter of their temptation as not at all to understand, scarce to hear one word, that is spoken to them.
2dly. By woful entangling of the affections; which, when they are engaged, what influence they have in blinding the mind and darkness and darkening the understanding is known. If any know it not, let him but open his eyes in these days, and he will quickly learn it. By what ways and means it is that engaged affections will becloud the mind and darken it I shall not now declare; only, I say, give me a man engaged in hope, love, fear, in reference to any particulars wherein he ought not, and I shall quickly show you wherein he is darkened and blinded. This, then, you will fail in if you enter into temptation: -- The present judgment you have of things will not be utterly altered, but darkened and rendered infirm to influence the will and master the affections. These, being set at liberty by temptation, will run on in madness. Forthwith detestation of sin, abhorring of it, terror of the Lord, sense of love, presence of Christ crucified, all depart, and leave the heart a prey to its enemy.
3dly. Temptation will give oil and fuel to our lists, -- incite, provoke, and make then tumultuate and rage beyond measure. Tendering a lust, a corruption, a suitable object, advantage, occasion, it heightens and exasperates it, makes it for a season wholly predominant: so dealt it with carnal fear in Peter, with pride in Hezekiah, with covetousness in Achan, with uncleanness in David, with worldliness in Demas, with ambition in Diotrephes. It will lay the reins on the neck of a lust, and put to the sides of it, that it may rush forward like a horse into the battle. A man knows not the pride, fury, madness of a corruption, until it meet with a suitable temptation. And what now will a poor soul think to do? His mind is darkened, his affections entangled, his lusts inflamed and provoked, his relief is defeated; and what will be the issue of such a condition?
(3.) Consider that temptations are either public or private; and let us a little view the efficacy and power of them apart: --
[1.] There are public temptations; such as that mentioned, <660310>Revelation 3:10, that was to come upon the world, "to try them that dwell upon the
148
earth;" or a combination of persecution and seduction for the trial of a careless generation of professors. Now, concerning such a temptation, consider that, --
1st. It hath an efficacy in respect of God, who sends it to revenge the neglect and contempt of the gospel on the one hand, and treachery of false professors on the other. Hence it will certainly accomplish what it receives commission from him to do. When Satan offered his service to go forth and seduce Ahab that he might fall, God says to him,
"Thou shalt persuade him, and prevail also: go forth, and do so," 1<112222> Kings 22:22.
He is permitted as to his wickedness, and commissionated as to the event and punishment intended. When the Christian world was to be given up to folly and false worship for their neglect of the truth, and their naked, barren, fruitless, Christ-dishonoring profession, it is said of the temptation that fell upon then, that
"God sent them strong delusion, that they should believe a lie," 2<530211> Thessalonians 2:11.
That that comes so from God in a judiciary manner, hath a power with it and shall prevail. That in these days hath infected almost the body of professors, if it have a commission from God to kill hypocrites, to wound negligent saints, to break their bones, and make them scandalous, that they may be ashamed, shall it not have a power and efficacy so to do? What work hath the spirit of error made amongst us! Is it not from hence, that as some men delighted not to retain God in their hearts, so he hath "given them up to a reprobate mind," <450128>Romans 1:28. A man would think it strange, yea, it is matter of amazement, to see persons of a sober spirit, pretending to great things in the ways of God, overcome, captivated, ensnared, destroyed by weak means, sottish opinions, foolish imaginations, such as a man would think it impossible that they should ever lay hold on sensible or rational men, much less on professors of the gospel. But that which God will have to be strong, let us not think weak. No strength but the strength of God can stand in the way of the weakest things of the world that are commissionated from God for any end or purpose whatever.
149
2dly. There is in such temptations the secret insinuation of examples in those that are accounted godly and are professors: <402412>Matthew 24:12, "Because iniquity shall abound, the love of many shall wax cold," etc. The abounding of iniquity in some will insensibly cast water on the zeal and love of others, that by little and little it shall wax cold. Some begin to grow negligent, careless, worldly, wanton. They break the ice towards the pleasing of the flesh. At first their love also waxes cold; and the brunt being over, they also conform to them, and are cast into the same mould with them. "A little leaven leaveneth the whole lump." Paul repeats this saying twice, 1<460506> Corinthians 5:6, and <480509>Galatians 5:9. He would have us take notice of it; and it is of the danger of the infection of the whole body, from the ill examples of some, whereof he speaks. We know how insensibly leaven proceedeth to give savor to the whole; so it is termed a "root of bitterness" that "springeth up and defileth many," <581215>Hebrews 12:15. If one little piece of leaven, if one bitter root, may endanger the whole, how much more when there are many roots of that nature, and much leaven is scattered abroad! It is easy following a multitude to do evil, and saying "A conspiracy" to them to whom the people say "A conspiracy." Would any one have thought it possible that such and such professors, in our days, should have fallen into ways of self, of flesh, of the world? to play at cards, dice, revel, dance? to neglect family, closet duties? to be proud, haughty, ambitious, worldly, covetous, oppressive? or that they should be turned away after foolish, vain, ridiculous opinions, deserting the gospel of Christ? In which two lies the great temptation that is come on us, the inhabitants of this world, to try us. But doth not every man see that this is come to pass? And may we not see how it is come to pass? Some loose, empty professors, who had never more than a form of godliness, when they had served their turn of that, began the way to them; then others began a little to comply, and to please the flesh in so doing. This, by little and little, hath reached even the top boughs and branches of our profession, until almost all flesh hath corrupted its way. And he that departeth from these iniquities makes his name a prey, if not his person.
3dly. Public temptations are usually accompanied with strong reasons and pretences, that are too hard for men, or at least insensibly prevail upon them to an undervaluation of the evil whereunto the temptation leads, to give strength to that complicated temptation which in these days hath
150
even cast down the people of God from their excellency, -- hath cut their locks, and made them become like other men. How full is the world of specious pretences and pleadings! As there is the liberty and freedom of Christians, delivered from a bondage frame, this is a door that, in my own observation, I have seen sundry going out at, into sensuality and apostasy; beginning at a light conversation, proceeding to a neglect of the Sabbath, public and private duties, ending in dissoluteness and profaneness. And then there is leaving of public things to Providence, being contented with what is; -- things good in themselves, but disputed into wretched, carnal compliances, and the utter ruin of all zeal for God, the interest of Christ or his people in the world. These and the like considerations, joined with the ease and plenty, the greatness and promotion of professors, have so brought things about, that whereas we have by Providence shifted places with the men of the world, we have by sin shifted spirits with them also. We are like a plantation of men carried into a foreign country. In a short space they degenerate from the manners of the people from whence they came, and fall into that thing in the soil and the air that transformed them. Give me leave a little to follow my similitude: He that should see the prevailing party of these nations, many of those in rule, power, favor, with all their adherents, and remember that they were a colony of Puritans, -- whose habitation was "in a low place," as the prophet speaks of the city of God, -- translated by a high hand to the mountains they now possess, cannot but wonder how soon they have forgot the customs, manners, ways, of their own old people, and are cast into the mould of them that went before them in the places whereunto they are translated. I speak of us all, especially of us who are amongst the lowest of the people, where perhaps this iniquity doth most abound. What were those before us that we are not? what did they that we do not? Prosperity hath slain the foolish and wounded the wise.
[2.] Suppose the temptation is private. This hath been spoken to before; I shall add two things: --
1st. Its union and incorporation with lust, whereby it gets within the soul, and lies at the bottom of its actings. John tells us, 1<620216> John 2:16, that the things that are "in the world" are, "the lust of the flesh, the lust of the eyes, the pride of life." Now, it is evident that all these things are principally in the subject, not in the object, -- in the heart,, not in the
151
world. But they are said to be "in the world," because the world gets into them, mixes itself with them, unites, incorporates. As faith and the promises are said to be "mixed," <580402>Hebrews 4:2, so are lust and temptation mixed: they twine together; receive mutual improvement from one another; grow each of them higher and higher by the mutual strength they administer to one another. Now, by this means temptation gets so deep in the heart that no contrary reasonings can reach unto it; nothing but what can kill the lust can conquer the temptation. Like leprosy that hath mingled itself with the wall, the wall itself must be pulled down, or the leprosy will not be cured. Like a gangrene that mixes poison with the blood and spirits, and cannot be separated from the place where it is, but both must be cut off together. For instance, in David's temptation to uncleanness, ten thousand considerations might have been taken in to stop the mouth of the temptation; but it had united itself with his lust, and nothing but the killing of that could destroy it, or get him the conquest. This deceives many a one. They have some pressing temptation, that, having got some advantages, is urgent upon them. They pray against it, oppose it with all powerful considerations, such as whereof every one seems sufficient to conquer and destroy it, at least to overpower it, that it should never be troublesome any more; but no good is done, no ground is got or obtained, yea, it grows upon them more and more. What is the reason of it? It hath incorporated and united itself with the lust, and is safe from all the opposition they make. If they would make work indeed, they are to set upon the whole of the lust itself; their ambition, pride, worldliness, sensuality, or whatever it be, that the temptation is united with. All other dealings with it are like tamperings with a prevailing gangrene: the part or whole may be preserved a little while, in great torment; excision or death must come at last. The soul may cruciate itself for a season with such a procedure; but it must come to this, -- its lust must die, or the soul must die.
2dly. In what part soever of the soul the lust be seated wherewith the temptation is united, it draws after it the whole soul by one means or other, and so prevents or anticipates any opposition. Suppose it be a lust of the mind, -- as there are lusts of the mind and uncleanness of the spirit, such as ambition, vain-glory, and the like, -- what a world of ways hath the understanding to bridle the affections that they should not so
152
tenaciously cleave to God, seeing in what it aimeth at there is so much to give them contentment and satisfaction! It will not only prevent all the reasonings of the mind, which it doth necessarily, -- being like a bloody infirmity in the eyes, presenting all things to draw the whole soul, on other accounts and collateral considerations, into the same frame. It promises the whole a share in the spoil aimed at; as Judas's money, that he first desired from covetousness, was to be shared among all his lusts. Or be it in the more sensual part, and first possesseth the affections, -- what prejudices they will being upon the understanding, how they will bribe it to an acquiescence, what arguments, what hopes they will supply it withal, cannot easily be expressed, as was before showed. In brief, there is no particular temptation, but, when it is in its hour, it hath such a contribution of assistance from things good, evil, indifferent, is fed by so many considerations that seem to be most alien and foreign to it, in some cases hath such specious pleas and pretences, that its strength will easily be acknowledged.
(4.) Consider the end of any temptation; this is Satan's end and sin's end, -- that is, the dishonor of God and the ruin of our souls.
(5.) Consider what hath been the issue of thy former temptations that thou hast had. Have they not defiled thy conscience, disquieted thy peace, weakened thee in thy obedience, clouded the face of God? Though thou wast not prevailed on to the outward evil or utmost issue of thy temptation, yet hast thou not been foiled? hath not thy soul been sullied and grievously perplexed with it? yea, didst thou ever in thy life come fairly off, without sensible loss, from any temptation almost that thou hadst to deal withal; and wouldst thou willingly be entangled again? If thou art at liberty, take heed; enter no more, if it be possible, lest a worse thing happen to thee.
These, I say, are some of those many considerations that might be insisted on, to manifest the importance of the truth proposed, and the fullness of our concernment in taking care that we "enter not into temptation."
Against what hath been spoken, some objections that secretly insinuate themselves into the souls of men, and have an efficacy to make them negligent and careless in this thing, which is of such importance to them, -- a duty of such indispensable necessity to them who intend to walk
153
with God in any peace, or with any faithfulness, -- are to be considered and removed. And they are these that follow: --
Obj. 1. "Why should we so fear and labor to avoid temptation? <590102>James 1:2, we are commanded to `count it all joy when we fall into divers temptations.' Now, certainly I need not solicitously avoid the falling into that which, when I am fallen into, I am to count it all joy." To which I answer, --
1. You will not hold by this rule in all things, -- namely, that a man need not seek to avoid that which, when he cannot but fall into, it is his duty to rejoice therein. The same apostle bids the rich "rejoice that they are made low," chap. 1:10. And, without doubt, to him who is acquainted with the goodness, and wisdom, and love of God in his dispensations, in every condition that is needful for him, it will be a matter of rejoicing to him: but yet, how few rich, godly men can you persuade not to take heed, and use all lawful means that they be not made poor and low! and, in most cases, the truth is, it were their sin not to do so. It is our business to make good our stations, and to secure ourselves as we can; if God alter our condition we are to rejoice in it. If the temptations here mentioned befall us, we may have cause to rejoice; but not if, by a neglect of duty, we fall into them.
2. Temptations are taken two ways: --
(1.) Passively and merely materially, for such things as are, or in some cases may be, temptations; or, --
(2.) Actively, for such as do entice to sin. James speaks of temptations in the first sense only; for having said, "Count it all joy when ye fall into divers temptations," verse 2; he adds, verse 12, "Blessed is the man that endureth temptation: for when he is tried, he shall receive the crown of life." But now whereas a man might say, "If this be so, then temptations are good, and from God;" -- "No," says James; "take temptation in such a sense as that it is a thing enticing and leading to sin, so God tempts none; but every man is tempted of his own lust," verse 13, 14. "To have such temptations, to be tempted to sin, that is not the blessed thing I intend; but the enduring of afflictions that God sends for the trial of our faith, that is a blessed thing. So that, though I must count it all joy when, through the will of God, I fall into divers afflictions for my trial, which yet have the
154
matter of temptation in them, yet I am to use all care and diligence that my lust have no occasions or advantages given unto it to tempt me to sin."
Obj. 2. "But was not our Savior Christ himself tempted; and is it evil to be brought into the same state and condition with him? Yea, it is not only said that he was tempted, but his being so is expressed as a thing advantageous, and conducing to his mercifulness as our priest: <580217>Hebrews 2:17,18, `In that he himself hath suffered, being tempted, he is able to succor them that are tempted.' And he makes it a ground of a great promise to his disciples, that they had `abode with him in his temptations,' <422228>Luke 22:28."
Ans. It is true, our Savior was tempted; but yet his temptations are reckoned among the evils that befell him in the days of his flesh, -- things that came on him through the malice of the world and the prince thereof. He did not wilfully cast himself into temptation, which he said was "to tempt the Lord our God," <400407>Matthew 4:7; as, indeed, willingly to enter into any temptation is highly to tempt God. Now, our condition is so, that, use the greatest diligence and watchfulness that we can, yet we shall be sure to be tempted, and be made like to Christ therein. This hinders not but that it is our duty to the utmost to prevent our falling into them; and that namely on this account: -- Christ had only the suffering part of temptation when he entered into it; we have also the sinning part of it. When the prince of this world came to Christ, he had "no part in him;" but when he comes to us, he hath so in us. So that though in one effect of temptations, namely trials and disquietness, we are made like to Christ, and so are to rejoice as far as by any means that is produced; yet by another we are made unlike to him, -- which is our being defiled and entangled: and are therefore to seek by all means to avoid them. We never come off like Christ. Who of us "enter into temptation" and are not defiled?
Obj. 3. "But what need this great endeavor and carefulness? Is it not said that `God is faithful, who will not suffer us to be tempted above what we are able, but will with the temptation also make a way to escape?' 1<461013> Corinthians 10:13; and `He knoweth how to deliver the godly out of temptations,' 2<610209> Peter 2:9. What need we, then, be solicitous that we enter not into them?"
155
Ans. I much question what assistance he will have from God in his temptation who willingly enters into it, because he supposes God hath promised to deliver him out of it. The Lord knows that, through the craft of Satan, the subtlety and malice of the world, the deceitfulness of sin, that doth so easily beset us, when we have done our utmost, yet we shall enter into divers temptations. In his love, care, tenderness, and faithfulness, he hath provided such a sufficiency of grace for us, that they shall not utterly prevail to make an everlasting separation between him and our souls. Yet I have three things to say to this objection: --
(1.) He that wilfully or negligently enters into temptation hath no reason in the world to promise himself any assistance from God, or any deliverance from the temptation whereunto he is entered. The promise is made to them whom temptations do befall in their way, whether they will or not; not them that wilfully fall into them, -- that run out of their way to meet with them. And therefore the devil (as is usually observed), when he tempted our Savior, left out that expression of the text of Scripture, which he wrested to his purpose, "All thy ways." The promise of deliverance is to them who are in their ways; whereof this is one principal to beware of temptation.
(2.) Though there be a sufficiency of grace provided for all the elect, that they shall by no temptation fall utterly from God, yet it would make any gracious heart to tremble, to think what dishonor to God, what scandal to the gospel, what woful darkness and disquietness they may bring upon their own souls, though they perish not. And they who are scared by nothing but fear of hell, on whom other considerations short thereof have no influence, in my apprehension have more reason to fear it than perhaps they are aware of.
(3.) To enter on temptation on this account is to venture on sin (which is the same with "continuing with sin") "that grace may abound," <450601>Romans 6:1,2; which the apostle rejects the thoughts of with greatest detestation. Is it not a madness, for a man willingly to suffer the ship wherein he is to split itself on a rock, to the irrecoverable loss of his merchandise, because he supposes he shall in his own person swim safely to shore on a plank? Is it less in him who will hazard the shipwreck of all his comfort, peace, joy, and so much of the glory of God and honor of the gospel as he is
156
entrusted with, merely on supposition that his soul shall yet escape? These things a man would think did not deserve to be mentioned, and yet with such as these do poor souls sometimes delude themselves.
157
CHAPTER 4
Particular cases proposed to consideration -- The first, its resolution in sundry particulars -- Several discoveries of the state of a soul entering into temptation
These things being premised in general, I proceed to the consideration of three particular cases arising from the truth proposed: the first whereof relates unto the thing itself; the second unto the time or season thereof; and the last unto deportment in reference unto the prevention of the evil treated of.
First, then, it may be inquired, --
1. How a man may know when he is entered into temptation.
2. What directions are to be given for the preventing of our entering into temptation.
3. What seasons there are wherein a man may and ought to fear that an hour of temptation is at hand.
1. How shall a man know whether he be entered into temptation or no, is our first inquiry. I say, then, --
(1.) When a man is drawn into any sin, he may be sure that he hath entered into temptation. All sin is from temptation, <590114>James 1:14. Sin is a fruit that comes only from that root. Though a man be never so suddenly or violently surprised in or with any sin, yet it is from some temptation or other that he hath been so surprised: so the apostle, <480601>Galatians 6:1. If a man be surprised, overtaken with a fault, yet he was tempted to it; for says he, "Consider thyself, lest thou also be tempted," -- that is, as he was when he was so surprised, as it were, at unawares. This men sometimes take no notice of, to their great disadvantage. When they are overtaken with a sin they set themselves to repent of that sin, but do not consider the temptation that was the cause of it, to set themselves against that also to take care that they enter no more into it. Hence are they quickly again entangled by it, though they have the greatest detestation of the sin itself that can be expressed. He that would indeed get the conquest
158
over any sin must consider his temptations to it, and strike at that root; without deliverance from thence, he will not be healed.
This is a folly that possesses many who have yet a quick and living sense of sin. They are sensible of their sins, not of their temptations, -- are displeased with the bitter fruit, but cherish the poisonous root. Hence, in the midst of their humiliations for sin, they will continue in those ways, those societies, in the pursuit of those ends, which have occasioned that sin; of which more afterward.
(2.) Temptations have several degrees. Some arise to such an height, do so press on the soul, so cruciate and disquiet it, so fight against all opposition that is made to it, that it is a peculiar power of temptation that he is to wrestle withal. When a fever rages, a man knows he is sick, unless his distemper have made him mad. The lusts of men, as James tells us, "entice, draw away," and seduce them to sin; but this they do of themselves, without peculiar instigation, in a more quiet, even, and sedate manner. If they grow violent, if they hurry the soul up and down, give it no rest, the soul may know that they have got the help of temptation to their assistance.
Take an empty vessel and put it into some stream that is in its course to the sea, it will infallibly be carried thither, according to the course and speed of the stream; but let strong winds arise upon it, it will be driven with violence on every bank and rock, until, being broken in pieces, it is swallowed up of the ocean. Men's lusts will infallibly (if not mortified in the death of Christ) carry them into eternal ruin, but oftentimes without much noise, according to the course of the stream of their corruptions; but let the wind of strong temptations befall them, they are hurried into innumerable scandalous sins, and so, broken upon all accounts, are swallowed up in eternity. So is it in general with men; so in particular. Hezekiah had the root of pride in him always; yet it did not make him run up and down to show his treasure and his riches until he fell into temptation by the ambassadors of the king of Babylon. So had David; yet could he keep off from numbering the people until Satan stood up and provoked him, and solicited him to do it. Judas was covetous from the beginning; yet he did not contrive to satisfy it be selling of his Master until the devil entered into him, and he thereby into temptation. The like may
159
be said of Abraham, Jonah, Peter, and the rest. So that when any lust or corruption whatever tumultuates and disquieteth the soul, puts it with violence on sin, let the soul know that it hath got the advantage of some outward temptation, though as yet it perceiveth not wherein, or at least is become itself a peculiar temptation by some incitation or provocation that hath befallen it, and is to be looked to more than ordinarily.
(3.) Entering into temptation may be seen in the lesser degrees of it; as, for instance, when the heart begins secretly to like the matter of the temptation, and is content to feed it and increase it by any ways that it may without downright sin.
In particular, a man begins to be in repute for piety, wisdom, learning, or the like, -- he is spoken of much to that purpose; his heart is tickled to hear of it, and his pride and ambition affected with it. If this man now, with all his strength, ply the things from whence his repute, and esteem, and glory amongst men do spring, with a secret eye to have it increased, he is entering into temptation; which, if he take not heed, will quickly render him a slave of lust. So was it with Jehu. He perceived that his repute for zeal began to grow abroad, and he got honor by it. Jonadab comes in his way, a good and holy man. "Now," thinks Jehu, "I have an opportunity to grow in honor of my zeal." So he calls Jonadab to him, and to work he goes most seriously. The things he did were good in themselves, but he was entered into temptation, and served his lust in that he did. So is it with many scholars. They find themselves esteemed and favored for their learning. This takes hold of the pride and ambition of their hearts. Hence they set themselves to study with all diligence day and night, -- a thing good in itself; but they do it that they might satisfy the thoughts and words of men, wherein they delight: and so in all they do they make provision for the flesh to fulfill the lusts thereof.
It is true, God oftentimes brings light out of this darkness, and turns things to a better issue. After, it may be, a man hath studied sundry years, with an eye upon his lusts, -- his ambition, pride, and vain-glory, -- rising early and going to bed late, to give them satisfaction, God comes in with his grace, turns the soul to himself, robs those Egyptian lusts, and so consecrates that to the use of the tabernacle which was provided for idols.
160
Men may be thus entangled in better things than learning, even in the profession of piety, in their labor in the ministry, and the like. Some men's profession is a snare to them. They are in reputation, and are much honored on the account of their profession and strict walking. This often falls out in the days wherein we live, wherein all things are carried by parties. Some find themselves on the accounts mentioned, perhaps, to be the darlings and "ingentia decora," or glory of their party. If thoughts hereof secretly insinuate themselves into their hearts, and influence them into more than ordinary diligence and activity in their way and profession, they are entangled; and instead of aiming at more glory, had need lie in the dust, in a sense of their own vileness. And so close is this temptation, that oftentimes it requires no food to feed upon but that he who is entangled with it do avoid all means and ways of honor and reputation; so that it can but whisper in the heart that that avoidance is honorable. The same may be the condition with men, as was said, in preaching the gospel, in the work of the ministry. Many things in that work may yield them esteem, -- their ability, their plainness, their frequency, their success; and all in this sense may be fuel unto temptations. Let, then, a man know that when he likes that which feeds his lust, and keeps it up by ways either good in themselves or not downright sinful, he is entered into temptation.
(4.) When by a man's state or condition of life, or any means whatever, it comes to pass that his lust and any temptation meet with occasions and opportunities for its provocation and stirring up, let that man know, whether he perceive it or not, that he is certainly entered into temptation. I told you before, that to enter into temptation is not merely to be tempted, but so to be under the power of it as to be entangled by it. Now, it is impossible almost for a man to have opportunities, occasions, advantages, suited to his lust and corruption, but he will be entangled. If ambassadors come from the king of Babylon, Hezekiah's pride will cast him into temptation. If Hazael be king of Syria, his cruelty and ambition will make him to rage savagely against Israel. If the priests come with their pieces of silver, Judas's covetousness will instantly be at work to sell his Master. And many instances of the like kind may, in the days wherein we live, be given. Some men think not to play on the hole of the asp and not be stung, to touch pitch and not be defiled, to take fire in their clothes and not be burnt; but they will be mistaken. If thy business, course of life, societies, or whatever else it be of the like kind, do cast thee on such things, ways, persons, as suit thy lust or corruption,
161
know that thou art entered into temptation; how thou wilt come out God only knows. Let us suppose a man that hath any seeds of filthiness in his heart engaged, in the course of his life, in society, light, vain, and foolish, what notice soever, little, great, or none at all, it be that he takes of it, he is undoubtedly entered into temptation. So is it with ambition in high places; passion in a multitude of perplexing affairs; polluted corrupt fancy in vain societies, and the perusal of idle books or treatises of vanity and folly. Fire and things combustible may more easily be induced to lie together without affecting each other, than peculiar lusts and suitable objects or occasions for their exercise.
(5.) When a man is weakened, made negligent or formal in duty, when he can omit duties or content himself with a careless, lifeless performance of them, without delight, joy, or satisfaction to his soul, who had another frame formerly; let him know, that though he may not be acquainted with the particular distemper wherein it consists, yet in something or other he is entered into temptation , which at the length he will find evident, to his trouble and peril. How many have we seen and known in our days, who, from a warm profession, have fallen to be negligent, careless, indifferent in praying, reading, hearing, and the like! Give an instance of one who hath come off without a wound, and I dare say you may find out a hundred for him that have manifested themselves to have been asleep on the top of the mast; that they were in the jaws of some vile temptation or other, that afterward brought forth bitter fruit in their lives and ways. From some few returners from folly we have every day these doleful complaints made: "Oh! I neglected private prayer; I did not meditate on the word, nor attend to hearing, but rather despised these things: and yet said I was rich and wanted nothing. Little did I consider that this unclean lust was ripening in my heart; this atheism, these abominations were fomenting there." This is a certain rule: -- If his heart grow cold, negligent, or formal in duties of the worship of God, and that either as to the matter or manner of them, who hath had another frame, one temptation or other hath laid hold upon him. World, or pride, or uncleanness, or self-seeking, or malice and envy, or one thing or other, hath possessed his spirit; gray hairs are here and there upon him, though he perceive it not. And this is to be observed as to the manner of duties, as well as to the matter. Men may, upon many sinister accounts, especially for the satisfaction of their consciences, keep up and frequent duties of religion, as to the substance and matter of them, when they have no heart to them, no
162
life in them, as to the spirituality required in their performance. Sardis kept up the performance of duties, and had therefore a name to live; but wanted spiritual life in their performances, and, was therefore "dead," <660301>Revelation 3:1. As it is in distempers of the body, if a man find his spirits faint, his heart oppressed, his head heavy, the whole person indisposed, though he do not yet actually burn nor rave, yet he will cry, "I fear I am entering into a fever, I am so out of order and indisposed;" -- a man may do so in this sickness of the soul. If he find his pulse not beat aright and evenly towards duties of worship and communion with God, -- if his spirit be low, and his heart faint in them, -- let him conclude, though his lust do not yet burn nor rage, that he is entered into temptation, and it is high time for him to consider the particular causes of his distemper. If the head be heavy and slumber in the things of grace, if the heart be cold in duties, evil lies at the door. And if such a soul do escape a great temptation unto sin, yet it shall not escape a great temptation by desertion. The spouse cries, "I sleep," <220502>Song of Solomon 5:2; and that she had "put off her coat, and could not put it on;" -- had an indisposition to duties and communion with Christ. What is the next news you have of her? Verse 6, Her "Beloved had withdrawn himself," -- Christ was gone; and she seeks him long and finds him not. There is such a suitableness between the new nature that is wrought and created in believers, and the duties of the worship of God, that they will not be parted nor kept asunder, unless it be by the interposition of some disturbing distemper. The new creature feeds upon them, is strengthened and increased by them, find sweetness in them, yea, meets in them with its God and Father; so that it cannot but of itself, unless made sick by some temptation, delight in them, and desire to be in the exercise of them. This frame is described in the 119th Psalm throughout. It is not, I say, cast out of this frame and temper or other. Sundry other evidences there are of a soul's entering into temptation, which upon inquiry it may discover.
I propose this to take off the security that we are apt to fall into, and to manifest what is the peculiar duty that we are to apply ourselves unto in the special seasons of temptation; for he that is already entered into temptation is to apply himself unto means for disentanglement, not to labor to prevent his entering in. How this may be done I shall afterward declare.
163
CHAPTER 5
The second case proposed, or inquiries resolved -- What are the best directions to prevent entering into temptation? -- Those directions laid down -- The directions given by our Savior: "Watch and pray" -- What is included therein -- (1.) Sense of the danger of temptation -- (2.) That it is not in our power to keep ourselves -- (3.) Faith in promises of preservation -- Of prayer in particular
2. Having seen the danger of entering into temptation, and also discovered the ways and seasons whereby and wherein men usually so, our second inquiry is, What general directions may be given to preserve a soul from that condition that hath been spoken of? And we see our Savior's direction in the place spoken of before, <402641>Matthew 26:41. He sums up all in these two words, "Watch and pray." I shall a little labor to unfold them, and show what is inwrapped and contained in them; and that both jointly and severally: --
(1.) These is included in them a clear, abiding apprehension of great evil that there is in entering into temptation. That which a man watches and prays against, he looks upon as evil to him, and by all means to be avoided.
This, then, is the first direction: -- Always bear in mind the great danger that it is for any soul to enter into temptation.
It is a woful thing to consider what slight thoughts the most have of this thing. So men can keep themselves from sin itself in open action, they are content, they scarce aim at more; on any temptation in the world, all sorts of men will venture at any time. How will young men put themselves on company, any society; at first, being delighted with evil company, then with the evil of the company! How vain are all admonitions and exhortations to them to take heed of such persons, debauched in themselves, corrupters of others, destroyers of souls! At first they will venture on the company, abhorring the thoughts of practising their lewdness; but what is the issue? Unless it be here or there one, whom God snatches with a mights hand from the jaws of destruction, they are all lost, and become after a while in love with the evil which at first they abhorred. This open door to the ruin of souls is too evident; and woful experience
164
makes it no less evident that it is almost impossible to fasten upon many poor creatures any fear or dread of temptation, who yet will profess a fear and abhorrency of sin. Would it were only thus with young men, such as are unaccustomed to the yoke of their Lord! What sort of men is free from this folly in one thing or other? How many professors have I known that would plead for their liberty, as they called it! They could hear any thing, all things, -- all sorts of men, all men; they would try all things whether they came to them in the way of God or no; and on that account would run to hear and to attend to every broacher of false and abominable opinions, every seducer, though stigmatized by the generality of the saints: for such a one they had their liberty, -- they could do it; but the opinions they hated as much as any. What hath been the issue? I scarce ever knew any come off without a wound; the most have had their faith overthrown. Let no man, then, pretend to fear sin that doth not fear temptation to it. They are too nearly allied to be separated. Satan hath put them so together that it is very hard for any man to put them asunder. He hates not the fruit who delights in the root.
When men see that such ways, such companies, such courses, such businesses, such studies and aims, do entangle them, make them cold, careless, are quench-coals to them, indispose them to even, universal, and constant obedience, if they adventure on them, sin lies at the door. It is a tender frame of spirit, sensible of its own weakness and corruption, of the craft of Satan, of the evil of sin, of the efficacy of temptation, that can perform his duty. And yet until we bring our hearts to this frame, upon the considerations before-mentioned, or the like that may be proposed, we shall never free ourselves from sinful entanglements. Boldness upon temptation, springing from several pretences, hath, as is known, ruined innumerable professors in these days, and still continues to cast many down from their excellency; nor have I the least hope of a more fruitful profession amongst us until I see more fear of temptation. Sin will not long seem great or heavy unto any to whom temptations seem light or small.
This is the first thing inwrapped in this general direction: -- The daily exercise of our thoughts with an apprehension of the great danger that lies in entering into temptation, is required of us. Grief of the Spirit of God, disquietment of our own souls, loss of peace, hazard of eternal welfare, lies at the door. If the soul be not prevailed withal to the observation of
165
this direction, all that ensues will be of no value. Temptation despised will conquer; and if the heart be made tender and watchful here, half the work of securing a good conversation is over. And let not him go any further who resolved not to improve this direction in a daily conscientious observation of it.
(2.) There is this in it also, that it is not a thing in our own power, to keep and preserve ourselves from entering into temptation. Therefore are we to pray that we may be preserved from it, because we cannot save ourselves.
This is another means of preservation. As we have no strength to resist a temptation when it doth come, when we are entered into it, but shall fall under it, without a supply of sufficiency of grace from God; so to reckon that we have no power or wisdom to keep ourselves from entering into temptation, but must be kept by the power and wisdom of God, is a preserving principle, 1<600105> Peter 1:5. We are in all things "kept by the power of God." This our Savior instructs us in, not only by directing us to pray that we be not led into temptation, but also by his own praying for us, that we may be kept from it: <431715>John 17:15, "I pray not that thou shouldest take them out of the world, but that thou shouldest keep them from the evil," -- that is, the temptations of the world unto evil, unto sin, -- ejk tou~ ponhrou~ "out of the evil" that is in the world, that is temptation, which is all this is evil in the world; or from the evil one, who in the world makes use of the world unto temptation. Christ prays his Father to keep us, and instructs us to pray that we be so kept. It is not, then, a thing in our own power. The ways of our entering into temptation are so many, various, and imperceptible, -- the means of it so efficacious and powerful, -- our weakness our unwatchfulness, so unspeakable, -- that we cannot in the least keep or preserve ourselves from it. We fail both in wisdom and power for this work.
Let the heart, then commune with itself and say, "I am poor and weak; Satan is subtle, cunning, powerful, watching constantly for advantages against my soul; the world earnest, pressing, and full of specious pleas, innumerable pretences, and ways of deceit; my own corruption violent and tumultuating, enticing, entangling, conceiving sin, and warring in me, against me; occasions and advantages of temptation innumerable in all things I have done or suffer, in all businesses and persons with whom I
166
converse; the first beginnings of temptation insensible and plausible, so that, left unto myself, I shall not know I am ensnared, until my bonds be made strong, and sin hath got ground in my heart: therefore on God alone will I rely for preservation, and continually will I look up to him on that account." This will make the soul be always committing itself to the care of God, resting itself on him, and to do nothing, undertake nothing, etc, without asking counsel of him. So that a double advantage will arise from the observation of this direction, both of singular use for the soul's preservation from the evil feared: --
[1.] The engagement of the grace and compassion of God, who hath called the fatherless and helpless to rest upon him; nor did ever soul fail of supplies, who, in a sense of want, rolled itself on him, on the account of his gracious invitation.
[2.] The keeping of it in such a frame as, on various accounts, is useful for its preservation. He that looks to God for assistance in a due manner is both sensible of his danger, and conscientiously careful in the use of means to preserve himself: which two, of what importance they are in this case, may easily be apprehended by them who have their hearts exercised in these things.
[3.] This also is in it, -- act faith on the promise of God for preservation. To believe that he will preserve us is a means of preservation; for this God will certainly do, or make a way for us to escape out of temptation, if we fall into it under such a believing frame. We are to pray for what God hath promised. Our requests are to be regulated by his promises and commands, which are of the same extent. Faith closes with the promises, and so finds relief in this case. This James instructs us in, chap. <590105>1:5-7. What we want we must "ask of God;" but we must "ask in faith," for otherwise we must not "think that we shall receive any thing of the Lord." This then, also, is in this direction of our Savior, that we act faith on the promises of God for our preservation out of temptation. He hath promised that he will keep us in all our ways; that we shall be directed in a way that, though we are fools, "we shall not err therein," <233508>Isaiah 35:8; that he will lead us, guide us, and deliver us from the evil one. Set faith on work on these promises of God, and expect a good and comfortable issue. It is not easily conceived what a train of graces faith is attended withal,
167
when it goes forth to meet Christ in the promises, nor what a power for the preservation of the soul lies in this thing; but I have spoken to this elsewhere.
4. Weigh these things severally, and first, take prayer into consideration. To pray that we enter not into temptation is a means to preserve us from it. Glorious things are, by all men that know aught of those things, spoken of this duty; and yet the truth is, not one half of its excellency, power, and efficacy is known. It is not my business to speak of it in general; but this I say as to my present purpose, -- he that would be little in temptation, let him be much in prayer. This calls in the suitable help and succor that is laid up in Christ for us, <580416>Hebrews 4:16. This casteth our souls into a frame of opposition to every temptation. When Paul had given instruction for the taking to ourselves "the whole armor of God," that we may resist and stand in the time of temptation, he adds this general close of the whole, <490618>Ephesians 6:18,
"Praying always with all prayer and supplication in the Spirit, and watching thereunto with all perseverance and supplication."
Without this all the rest will be of no efficacy for the end proposed. And therefore consider what weight he lays on it: "Praying always," -- that is, at all times and seasons, or be always ready and prepared for the discharge of that duty, <421801>Luke 18:1, <490618>Ephesians 6:18; "with all prayer and supplication in the Spirit," -- putting forth all kinds of desires unto God, that are suited to our condition, according to his will, lest we diverted by any thing whatever; and that not for a little while, but "with all perseverance," -- continuance lengthened out to the utmost: so shall we stand. The soul so framed is in a sure posture; and this is one of the means without which this work will not be done. If we do not abide in prayer, we shall abide in cursed temptations. Let this, then, be another direction: -- Abide in prayer, and that expressly to this purpose, that we "enter not into temptation." Let this be one part of our daily contending with God, -- that he would preserve our souls, and keep our hearts and our ways, that we be not entangled; that his good and wise providence will order our ways and affairs, that no pressing temptation befall us; that he would give us diligence, carefulness, and watchfulness over our own ways. So shall we be delivered when others are held with the cords of their own folly.
168
CHAPTER 6
Of watching that we enter not into temptation -- The nature and efficacy of that duty -- The first part of it, as to the special seasons of temptation -- The first season, in unusual prosperity -- The second, in a slumber of grace -- Third, a season of great spiritual enjoyment -- The fourth, a season of self-confidence
The other part of our Savior's direction, -- namely, to "watch," -- is more general, and extends itself to many particulars. I shall fix on some things that are contained therein: --
3. Watch the seasons wherein men usually do "enter into temptations."
There are sundry seasons wherein an hour of temptation is commonly at hand, and will unavoidably seize upon the soul, unless it be delivered by mercy in the use of watchfulness. When we are under such a season, then are we peculiarly to be upon our guard that we enter not into, that we fall not under, the power of temptation. Some of those seasons may be named: --
(1.) A season of unusual outward prosperity is usually accompanied with an hour of temptation. Prosperity and temptation go together; yea, prosperity is a temptation, many temptations, and that because, without eminent supplies of grace, it is apt to cast a soul into a frame and temper exposed to any temptation, and provides it with fuel and food for all. It hath provision for lust and darts for Satan.
The wise man tells us that the "prosperity of fools destroys them," <200132>Proverbs 1:32. It hardens them in their way, makes them despise instruction, and put the evil day (whose terror should influence them into amendment) far from them. Without a special assistance, it hath an inconceivably malignant influence on believers themselves. Hence Agur prays against riches, because of the temptation that attends them: "Lest," saith he, "I be full and deny thee, and say, Who is the Lord?" <203008>Proverbs 30:8,9; -- lest, being filled with them, he should forget the Lord; as God complains that his people did, <281306>Hosea 13:6. We know how David was mistaken in this case: <193006>Psalm 30:6, "I said in my prosperity, I shall never be moved." All is well, and will be well. But what was at hand, what lay at
169
the door, that David thought not of? Verse 7, "Thou didst hide thy face, and I was troubled." God was ready to hide his face, and David to enter into a temptation of desertion, and he knew it not.
As, then, unto a prosperous condition. I shall not run cross to Solomon's counsel, "In the day of prosperity rejoice," <210714>Ecclesiastes 7:14. Rejoice in the God of thy mercies, who doth thee good in his patience and forbearance, notwithstanding all thy unworthiness. Yet I may add to it, from the same fountain of wisdom, "Consider," also, lest evil lie at the door. A man in that state is in the midst of snares. Satan hath many advantages against him; he forgeth darts out of all his enjoyments; and, if he watch not, he will be entangled before he is aware.
Thou wantest that which should poise and ballast thy heart. Formality in religion will be apt to creep upon thee; and that lays the soul open to all temptations in their full power and strength. Satisfaction and delight in creature-comforts, the poison of the soul, will be apt to grow upon thee. In such a time be vigilant, be circumspect, or thou wilt be surprised. Job says, that in his affliction "God made his hearts soft," chap. <182316>23:16. There is a hardness, an insensible want of spiritual sense, gathered in prosperity, that, if not watched against, will expose the heart to the deceits of sin and baits of Satan. "Watch and pray" in this season. Many men's negligence in it hath cost them dear; their woful experience cries out to take heed. Blessed is he that feareth always, but especially in a time of prosperity.
(2.) As in part was manifested before, a time of the slumber of grace, of neglect in communion with God, of formality in duty, is a season to be watched in, as that which certainly some other temptation attending it.
Let a soul in such an estate awake and look about him. His enemy is at hand, and he is ready to fall into such a condition as may cost him dear all the days of his life. His present estate is bad enough in itself; but it is an indication of that which is worse that lies at the door. The disciples that were with Christ in the mount had not only a bodily, but a spiritual drowsiness upon them. What says our Savior to them? "Arise; watch and pray, that ye enter not into temptation." We know how near one of them was to a bitter hour of temptation, and not watching as he ought, he immediately entered into it.
170
I mentioned before the case of the spouse, <220502>Song of Solomon 5:2-8. She slept, and was drowsy, and unwilling to gird up herself to a vigorous performance of duties, in a way of quick, active communion with Christ. Before she is aware, she hath lost her Beloved; then she moans, inquires, cries, endures woundings, reproaches, and all, before she obtains him again. Consider, then, O poor soul, thy state and condition! Doth thy light burn dim? or though it give to others as great a blaze as formerly, yet thou seest not so clearly the face of God in Christ by it as thou hast done? 2<470406> Corinthians 4:6. Is thy zeal cold? or if it do the same works as formerly, yet thy heart is not warmed with the love of God and to God in them as formerly, but only thou proceedest in the course thou hast been in? Art thou negligent in the duties of praying or hearing? or if thou dost observe them, thou doest it not with that life and vigor as formerly? Dost thou flag in thy profession? or if thou keep it up, yet thy wheels are oiled by some sinister respects from within or without? Does thy delight in the people of God faint and grow cold? or is thy love to them changing from that which is purely spiritual into that which is very carnal, upon the account of suitableness of principles and natural spirits, if not worse foundations? If thou art drowsing in such a condition as this, take heed; thou art falling into some woful temptation that will break all thy bones, and give thee wounds that shall stick by thee all the days of thy life. Yea, when thou awakest, thou wilt find that it hath indeed laid hold of thee already, though thou perceivedst it not; it hath smitten and wounded thee, though thou hast not complained nor sought for relief or healing.
Such was the state of the church or Sardis, <660302>Revelation 3:2. "The things that remained were ready to die." "Be watchful," says our Savior, "and strengthen them, or a worse thing will befall thee." If any that reads the word of this direction be in this condition, if he hath any regard of his poor soul, let him now awake, before he be entangled beyond recovery. Take this warning from God; despise it not.
(3.) A season of great spiritual enjoyments is often, by the malice of Satan and the weakness of our hearts, turned into a season of danger as to this business of temptation.
We know how the case stood with Paul, 2<471207> Corinthians 12:7. He had glorious spiritual revelations of God and Jesus Christ. Instantly Satan falls
171
upon him, a messenger from him buffets him; so that he earnestly begs its departure, but yet is left to struggle with it. God is pleased sometimes to give us especial discoveries of himself and his love, to fill the heart with his kindness; Christ takes us into the banqueting-house, and gives our hearts their fills of love; and this by some signal work of his Spirit, overpowering us with a sense of love in the unspeakable privilege of adoption, and so fills our souls with joy unspeakable and glorious. A man would think this was the securest condition in the world. What soul does not cry with Peter in the mount, "It is good for me to be here; to abide here for ever?" But yet very frequently some bitter temptation is how at hand. Satan sees that, being possessed by the joy before us, we quickly neglect many ways of approach to our souls, wherein he seeks and finds advantages against us. Is this, then, our state and condition? Does God at any time give us to drink of the rivers of pleasure that are at his right hand, and satisfy our souls with his kindness as with marrow and fatness? Let us not say, "We shall never be moved;" we know not how soon God may hide his face, or a messenger from Satan may buffet us.
Besides, there lies oftentimes a greater and worse deceit in this business. Men cheat their souls with their own fancies, instead of a sense of God's love by the Holy Ghost; and when they are lifted up with their imaginations, it is not expressible how fearfully they are exposed to all manner of temptations; -- and how, then, are they able to find relief against their consciences from their own foolish fancies and deceivings, wherewith they sport themselves? May we not see such every day, -- persons walking in the vanities and ways of this world, yet boasting of their sense of the love of God? Shall we believe them? We must not, then, believe truth itself; and how woful, then, must their condition needs be!
(4.) A fourth season is a season of self-confidence; then usually temptation is at hand.
The case of Peter is clear unto this: "I will not deny thee; though all men should deny thee I will not; though I were to die for it, I would not do it." This said the poor man when he stood on the very brink of that temptation that cost him in the issue such bitter tears. And this taught him so far to know himself all his days, and gave him such acquaintance with the state of all believers, that when he had received more of the Spirit and
172
of power, yet he had less of confidence, and saw it was fit that others should have so also, and therefore persuades all men to "pass the time of their sojourning here in fear," 1<600117> Peter 1:17; not to be confident and high as he was, lest, as he did, they fall. At the first trial he compares himself with others, and vaunts himself above them: "Though all men should forsake thee, yet I will not." He fears every man more than himself. But when our Savior afterward comes to him, and puts him directly upon the comparison, "Simon, son of Jonas, lovest thou me more than these?" <432115>John 21:15, he hath done comparing himself with others, and only crieth, "Lord, thou knowest that I love thee." He will lift up himself above others no more. Such a season oftentimes falls out. Temptations are abroad in the world, false doctrines, with innumerable other allurements and provocations: we are ready every one to be very confident that we shall not be surprised with them: though all men should fall into these follies yet we would not: surely we shall never go off from our walking with God; it is impossible our hearts should be so sottish. But says the apostle, "Be not high-minded, but fear; let him that thinketh he standeth take heed lest he fall." Wouldst thou think that Peter, who had walked on the sea with Christ, confessed him to be the Son of God, been with him in the mount, when he heard the voice from the excellent glory, should, at the word of a servant-girl, when there was no legal inquisition after him no process against him nor any one in his condition, instantly fall a-cursing and swearing that he knew him not? Let them take heed of self-confidence who have any mind to take heed of sin. And this is the first thing in our watching, to consider well the seasons wherein temptation usually makes its approaches to the soul, and be armed against them. And these are some of the seasons wherein temptations are nigh at hand.
173
CHAPTER 7
Several acts of watchfulness against temptation proposed -- Watch the heart -- What it is to be watched in and about -- Of the snares lying in men's natural tempers -- Of peculiar lusts -- Of occasions suited to them -- Watching to lay in prevision against temptation -- Directions for watchfulness in the first approaches of temptation -- Directions after entering into temptation
That part of watchfulness against temptation which we have considered regards the outward means, occasions, and advantages of temptation; proceed we now to that which respects the heart itself, which is wrought upon and entangled by temptation. Watching or keeping of the heart, which above all keepings we are obliged unto, comes within the compass of this duty also; for the right performance whereof take these ensuing directions: --
(1.) Let him that would not enter into temptations labor to know his own heart, to be acquainted with his own spirit, his natural frame and temper, his lusts and corruptions, his natural, sinful, or spiritual weaknesses, that, finding where his weakness lies, he may be careful to keep at a distance from all occasions of sin.
Our Savior tells the disciples that "they knew not what spirit they were of;" which, under a pretense of zeal, betrayed them into ambition and desire of revenge. Had they known it they would have watched over themselves. David tells us, <191823>Psalm 18:23, that he considered his ways, and "kept himself from his iniquity," which he was particularly prone unto.
There are advantages for temptations lying oftentimes in men's natural tempers and constitutions. Some are naturally gentle, facile, easy to be entreated, pliable; which, though it be the noblest temper of nature, and the best and choicest ground, when well broken up and fallowed for grace to grow in, yet, if not watched over, will be a means of innumerable surprisals and entanglements in temptation. Others are earthy, froward, morose; so that envy, malice, selfishness, peevishness, harsh thoughts of other, repinings, lie at the very door of their natures, and they can scarce step out but they are in the snare of one or other of them. Others are
174
passionate, and the like. Now, he that would watch that he enter not into temptation, had need be acquainted with his own natural temper, that he may watch over the treacheries that lie in it continually. Take heed lest you have a Jehu in you, that shall make you drive furiously; or a Jonah in you, that will make you ready to repine; or a David, that will make you hasty in your determinations, as he was often, in the warmth and goodness of his natural temper. He who watches not this thoroughly, who is not exactly skilled in the knowledge of himself, will never be disentangled from one temptation or another all his days.
Again: as men have peculiar natural tempers, which, according as they are attended or managed, prove a great fomes of sin, or advantage to the exercise of grace; so men may have peculiar lusts or corruptions, which, either by their natural constitution or education, and other prejudices, have got deep rooting and strength in them. This, also, is to be found out by him who would not enter into temptation. Unless he know it, unless his eyes be always on it, unless he observes its actings, motions, advantages, it will continually be entangling and ensnaring of him. This, then, is our sixth direction in this kind: -- Labor to know thine own frame and temper; what spirit thou art of; what associates in thy heart Satan hath; where corruption is strong, where grace is weak; what stronghold lust hath in thy natural constitution, and the like. How many have all their comforts blasted and peace disturbed by their natural passion and peevishness! How many are rendered useless in the world by their frowardness and discontent! How many are disquieted even by their own gentleness and facility! Be acquainted, then, with thine own heart: though it be deep, search it; though it be dark, inquire into it; though it give all its distempers other names than what are their due, believe it not. Were not men utter strangers to themselves, -- did they not give flattering titles to their natural distempers, -- did they not strive rather to justify, palliate, or excuse the evils of their hearts, that are suited to their natural tempers and constitutions, than to destroy them, and by these means keep themselves off from taking a clear and distinct view of them, -- it were impossible that they should all their days hang in the same briers without attempt for deliverance. Uselessness and scandal in professors are branches growing constantly on this root of unacquaintedness with their own frame and
175
temper; and how few are there who will either study them themselves or bear with those who would acquaint them with them!
(2.) When thou knowest the state and condition of thy heart as to the particulars mentioned, watch against all such occasions and opportunities, employments, societies, retirements, businesses, as are apt to entangle thy natural temper or provoke thy corruption.
It may be there are some ways, some societies, some businesses, that thou never in thy life escapedst them, but sufferedst by them more or less, through their suitableness to entice or provoke thy corruption; it may be thou art in a state and condition of life that weary thee day by day, on the account of thy ambition, passion, discontent, or the like: if thou hast any love to thy soul, it is time for thee to awake and to deliver thyself as a bird from the evil snare. Peter will not come again in haste to the high priest's hall; nor would David walk again on the top of his house, when he should have been on the high places of the field. But the particulars of this instance are so various, and of such several natures in respect of several persons, that it is impossible to enumerate them, <200414>Proverbs 4:14,15. Herein lies no small part of that wisdom which consists in our ordering our conversation aright. Seeing we have so little power over our hearts when once they meet with suitable provocations, we are to keep them asunder, as a man would do fire and the combustible parts of the house wherein he dwells.
(3.) Be sure to lay in provision in store against the approaching of any temptation.
This also belongs to our watchfulness over our hearts. You will say, "What provision is intended, and where is it to be laid up?" Our hearts, as our Savior speaks, are our treasury. There we lay up whatever we have, good or bad; and thence do we draw it for our use, whatever we have, good or bad; and thence do we draw it for our use, <401235>Matthew 12:35. It is the heart, then, wherein provision is to be laid up against temptation. When an enemy draws nigh to a fort or castle to besiege and take it, oftentimes, if he find it well manned and furnished with provision for a seige, and so able to hold out, he withdraws and assaults it not. If Satan, the prince of this world, come and find our hearts fortified against his batteries, and provided to hold out, he not only departs, but, as James says, he flees:
176
"He will flee from us," <590407>James 4:7. For the provision to be laid up, it is that which is provided in the gospel for us. Gospel provisions will do this work; that is, keep the heart full of a sense of the love of God in Christ. This is the greatest preservative against the power of temptation in the world. Joseph had this; and therefore, on the first appearance of temptation, he cries out, "How can I do this great evil, and sin against God?" and there is an end of the temptation as to him; it lays no hold on him, but departs. He was furnished with such a ready sense of the love of God as temptation could not stand before, <013909>Genesis 39:9. "The love of Christ constraineth us," saith the apostle, "to live to him," 2<470514> Corinthians 5:14; and so, consequently, to withstand temptation. A man may, nay, he ought to lay in provisions of the law also, -- fear of death, hell, punishment, with the terror of the Lord in them. But these are far more easily conquered than the other; nay, they will never stand alone against a vigorous assault. They are conquered in convinced persons every day; hearts stored with them will struggle for a while, but quickly give over. But store the heart with a sense of the love of God in Christ, and his love in the shedding of it; get a relish of the privileges we have thereby, -- our adoption, justification, acceptation with God; fill the heart with thoughts of the beauty of his death; -- and thou wilt, in an ordinary course of walking with God, have great peace and security as to the disturbance of temptations. When men can live and plod on in their profession, and not be able to say when they had any living sense of the love of God or of the privileges which we have in the blood of Christ, I know not what they can have to keep them from falling into snares. The apostle tells us that the "peace of God," frourhs> ei ta v <500407>Philippians 4:7, "shall keep our hearts." Froura> is a military word, -- a garrison; and so is, "shall keep as in a garrison." Now, a garrison hath two things attending it, -- first, That it is exposed to the assaults of its enemies; secondly, That safety lies in it from their attempts. It is so with our souls; they are exposed to temptations, assaulted continually; but if there be a garrison in them, or if they be kept as in a garrison, temptation shall not enter, and consequently we shall not enter into temptation. Now, how is this done? Saith he, "The peace of God shall do it." What is this "peace of God?" A sense of his love and favor in Jesus Christ. Let this abide in you, and it shall garrison you against all assaults whatever. Besides, there is that, in an especial manner, which is also in all the rest of
177
the directions, -- and means that temptation can make use of to approach unto our souls. Contending to obtain and keep a sense of the love of God in Christ, in the nature of it, obviates all the workings and insinuations of temptation. Let this be a third direction, then, in our watching against temptation: -- Lay in store of gospel provisions, that may make the soul a defenced place against all the assaults thereof.
(4.) In the first approach of any temptation, as we are all tempted, these directions following are also suited to carry on the work of watching, which we are in the pursuit of: --
[1.] Be always awake, that thou mayst have an early discovery of thy temptation, that thou mayst know it so to be. Most men perceive not their enemy until they are wounded by him. Yea, others may sometimes see them deeply engaged, whilst themselves are utterly insensible; they sleep without any sense of danger, until others come and awake them by telling them that their house is on fire. Temptation in a neuter sense is not easily discoverable, -- namely, as it denotes such a way, or thing, or matter, as is or may be made use of for the ends of temptation. Few take notice of it until it is too late, and they find themselves entangled, if not wounded. Watch, then, to understand betimes the snares that are laid for thee, -- to understand the advantages thy enemies have against thee, before they get strength and power, before they are incorporated with thy lusts, and have distilled poison into thy soul.
[2.] Consider the aim and tendency of the temptation, whatever it be, and of all that are concerned in it. Those who have an active concurrence into thy temptation are Satan and thy own lusts. For thine own lust, I have manifested elsewhere what it aims at in all its actings and enticings. It never rises up but its intendment is the worst of evils. Every acting of it would be a formed enmity against God. Hence look upon it in its first attempts, what pretences soever may be made, as thy mortal enemy. "I hate it," saith the apostle, <450715>Romans 7:15, -- that is, the working of lust in me. "I hate it; it is the greatest enemy I have. Oh, that it were killed and destroyed! Oh, that I were delivered out of the power of it!" Know, then, that in the first attempt or assault in any temptation, the most cursed, sworn enemy is at hand, is setting on thee, and that for thy utter ruin; so that it were the greatest madness in the world to throw thyself into his
178
arms to be destroyed. But of this I have spoken in my discourse of Mortification.
Hath Satan any more friendly aim and intention towards thee, who is a sharer in every temptation? To beguile thee as a serpent, to devour thee as a lion, is the friendship that he owes thee. I shall only add, that the sin he tempts thee to against the law, it is not the thing he aims at; his design lies against thy interest in the gospel. He would make sin but a bridge to get over to a better ground, to assault thee as to thy interest in Christ. He who perhaps will say today, "Thou mayst venture on sin, because thou hast an interest in Christ," will tomorrow tell thee to the purpose that thou hast none, because thou hast done so.
[3.] Meet thy temptation in its entrance with thoughts of faith concerning Christ on the cross; this will make it sink before thee. Entertain no parley, no dispute with it, if thou wouldst not enter into it. Say, "`It is Christ that died,' -- that died for such sins as these." This is called "taking the shield of faith to quench the fiery darts of Satan," <490616>Ephesians 6:16. Faith doth it by laying hold on Christ crucified, his love therein, and what from thence he suffered for sin. Let thy temptation be what it will, -- be it unto sin, to fear or doubting for sin, or about thy state and condition, -- it is not able to stand before faith lifting up the standard of the cross. We know what means the Papists, who have lost the power of faith, use to keep up the form. They will sign themselves with the sign of the cross, or make aerial crosses; and by virtue of that work done, think to scare away the devil. To act faith on Christ crucified is really to sign ourselves with the sign of the cross, and thereby shall we overcome that wicked one, 1<600509> Peter 5:9.
[4.] Suppose the soul hath been surprised by temptation, and entangled at unawares, so that now it is too late to resist the first entrances of it, what shall such a soul do that it be not plunged into it, and carried away with the power thereof?
1st. Do as Paul did: beseech God again and again that it may "depart from thee," 2<471208> Corinthians 12:8. And if thou abidest therein, thou shalt certainly either be speedily delivered out of it, or receive a sufficiency of grace not to be foiled utterly by it. Only, as I said in part before, do not so much employ thy thoughts about the things whereunto thou art tempted,
179
which oftentimes raiseth farther entanglements, but set thyself against the temptation itself. Pray against the temptation that it may depart; and when that is taken away, the things themselves may be more calmly considered.
2dly. Fly to Christ, in a peculiar manner, as he was tempted, and beg of him to give thee succor in this "needful time of trouble." <580416>Hebrews 4:16, the apostle instructs us herein: "In that he hath been tempted, he is able to succor them that are tempted." This is the meaning of it: "When you are tempted and are ready to faint, when you want succor, -- you must have it or you die, -- act faith peculiarly on Christ as he was tempted; that is, consider that he was tempted himself, -- that he suffered thereby, -- that he conquered all temptations, and that not merely on his own account, seeing for our sakes he submitted to be tempted, but for us," he conquered in and by himself, but for us.) And draw, yea, expect succor from him, <580415>Hebrews 4:15,16. Lie down at his feet, make thy complaint known to him, beg his assistance, and it will not be in vain.
3dly. Look to Him who hath promised deliverance. Consider that he is faithful, and will not suffer thee to be tempted above what thou art able. Consider that he hath promised a comfortable issue of these trials and temptations. Call all the promises to mind of assistance and deliverance that he hath made; ponder them in thy heart. And rest upon it, that God hath innumerable ways that thou knowest not of to give thee in deliverance; as, --
(1st.) He can send an affliction that shall mortify thy heart unto the matter of the temptation, whatever it be, that that which was before a sweet morsel under the tongue shall neither have taste or relish in it unto thee, -- thy desire to it shall be killed; as was the case with David: or,
(2dly.) He can, by some providence, alter that whole state of things from whence thy temptation doth arise, so taking fuel from the fire, causing it to go out of itself; as it was with the same David in the day of battle: or,
(3dly.) He can tread down Satan under thy feet, that he shall not dare to suggest any thing any more to thy disadvantage (the God of peace shall do it), that thou shalt hear of him no more: or,
180
(4thly.) He can give thee such supply of grace as that thou mayst be freed, though not from the temptation itself, yet from the tendency and danger of it; as was the case with Paul: or,
(5thly.) He can give thee such a comfortable persuasion of good success in the issue as that thou shalt have refreshment in thy trials, and be kept from the trouble of the temptation; as was the case with the same Paul: or,
(6thly.) He can utterly remove it, and make thee a complete conqueror. And innumerable other ways he hath of keeping thee from entering into temptation, so as to be foiled by it.
4thly. Consider where the temptation wherewith thou art surprised hath made its entrance, and by what means, and with all speed make up the breach. Stop that passage which the waters have made to enter in at. Deal with thy soul like a wise physician. Inquire when, how, by what means, thou fellest into this distemper; and if thou findest negligence, carelessness, want of keeping watch over thyself, to have lain at the bottom of it, fix thy soul there, -- bewail that before the Lord, -- make up that breach, -- and then proceed to the work that lies before thee.
181
CHAPTER 8
The last general direction, <660310>Revelation 3:10, Watch against temptation by constant "keeping the word of Christ's patience " -- What that word is -- How it is kept -- How the keeping of it will keep us from the "hour of temptation."
The directions insisted on in the former chapters are such as are partly given us, in their several particulars, up and down the Scripture; partly arise from the nature of the thing itself. There is one general direction remains, which is comprehensive of all that went before, and also adds many more particulars unto them. This contains an approved antidote against the poison of temptation, -- a remedy that Christ himself hath marked with a note of efficacy and success; that is given us, <660310>Revelation 3:10, in the words of our Savior himself to the church of Philadelphia. "Because," saith he, "thou hast kept the word of my patience, I will also keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell in the earth." Christ is "the same yesterday, today, and for ever." As he dealt with the church of Philadelphia, so will he deal with us. If we "keep the word of his patience," he will "keep us from the hour of temptation." This, then, being a way of rolling the whole care of this weighty affair on him who is able to bear it, it requires our peculiar attention.
And, therefore, I shall show, --
(1.) What it is to "keep the word of Christ's patience," that we may know how to perform our duty; and,
(2.) How this will be a means of our preservation, which will establish us in the faith of Christ's promise.
(1.) The word of Christ is the word of the gospel; the word by him revealed from the bosom of the Father; the word of the Word; the word spoken in time of the eternal Word. So it is called "The word of Christ," <510316>Colossians 3:16; or "The gospel of Christ," <450116>Romans 1:16, 1<460912> Corinthians 9:12; and "The doctrine of Christ," <580601>Hebrews 6:1. "Of Christ," that is, as its author, <580101>Hebrews 1:1,2; and of him, as the chief subject or matter of it, 2<470120> Corinthians 1:20. Now, this word is called
182
"The word of Christ's patience," or tolerance and forbearance, upon the account of that patience and long-suffering which, in the dispensation of it, the Lord Christ exerciseth towards the whole, and to all persons in it; and that both actively and passively, in his bearing with men and enduring from them: --
[1.] He is patient towards his saints; he bears with them, suffers from them. He is "patient to us-ward," 2<610309> Peter 3:9, -- that is, that believe. The gospel is the word of Christ's patience even to believers. Christ rendered more glorious therein than that of his patience. That he should bear with so many unkindnesses, so many causeless breaches, so many neglects of his love, so many affronts done to his grace, so many violations of engagements as he doth, it manifests his gospel to be not only the word of his grace, but also of his patience. He suffers also from them in all the reproaches they bring upon his name and ways; and he suffers in them, for "in all their afflictions he is afflicted."
[2.] Towards the elect not yet effectually called. <660320>Revelation 3:20, he stands waiting at the door of their hearts and knocks for an entrance. He deals with them by all means, and yet stands and waits until "his head is filled with the dew, and his locks with the drops of the night," <220502>Song of Solomon 5:2; as enduring the cold and inconveniences of the night, that when his morning is come he may have entrance. Oftentimes for a long season he is by them scorned in his person, persecuted in his saints and ways, reviled in his word, whilst he stands at the door in the word of his patience, with his heart full of love towards their poor rebellious souls.
[3.] To the perishing world. Hence the time of his kingdom in this world is called the time of his "patience," <660109>Revelation 1:9. He "endures the vessels of wrath with much long-suffering," <450922>Romans 9:22. Whilst the gospel is administered in the world he is patient towards the men thereof, until the saints in heaven and earth are astonished and cry out, "How long?" <191301>Psalm 13:1,2; <660610>Revelation 6:10. And themselves do mock at him as if he were an idol, 2<610304> Peter 3:4. He endures from them bitter things, in his name, ways, worship, saints, promises, threats, all his interest of honor and love; and yet passeth by them, lets them alone, does them good. Nor will he cut this way of proceeding short until the gospel shall be preached no more. Patience must accompany the gospel.
183
Now, this is the word that is to be kept, that we may be kept from "the hour of temptation."
(2.) Three things are implied in the keeping of this word:
[1.] Knowledge;
[2.] Valuation;
[3.] Obedience: --
[1.] Knowledge. He that will keep this word must know it, be acquainted with it, under a fourfold notion: --
1st. As a word of grace and mercy, to save him;
2dly. As a word of holiness and purity, to sanctify him;
3dly. As a word of liberty and power, to ennoble him and set him free;
4thly. As a word of consolation, to support him in every condition: --
1st. As a word of grace and mercy, able to save us: "It is the power of God unto salvation," <450116>Romans 1:16; "The grace of God that bringeth forth salvation," <560211>Titus 2:11; "The word of grace that is able to build us up, and to give us an inheritance among all them that are sanctified," <442032>Acts 20:32; "The word that is able to save our souls," <590121>James 1:21. When the word of the gospel is known as a word of mercy, grace, and pardon, as the sole evidence for life, as the conveyance of an eternal inheritance; when the soul finds it such to itself, it will strive to keep it.
2dly. As a word of holiness and purity, able to sanctify him: "Ye are clean through the word I have spoken unto you," saith our Savior, <431503>John 15:3. To that purpose is his prayer, chap. <431717>17:17. He that knows not the word of Christ's patience as a sanctifying, cleansing word, in the power of it upon his own soul, neither knows it nor keeps it. The empty profession of our days knows not one step towards this duty; and thence it is that the most are so overborne under the power of temptations. Men full of self, of the world, of fury, ambition, and almost all unclean lusts, do yet talk of keeping the word of Christ! See 1<600102> Peter 1:2; 2<550219> Timothy 2:19.
184
3dly. As a word of liberty and power, to ennoble him and set him free; -- and this not only from the guilt of sin and from wrath, for that it doth as it is a word of grace and mercy; not only from the power of sin, for that it doth as it is a word of holiness; but also from all outward respects of men or the world that might entangle him or enslave him. It declares us to be "Christ's freemen," and in bondage unto none, <430832>John 8:32; 1<460723> Corinthians 7:23. We are not by it freed from due subjection unto superiors, nor from any duty, nor unto any sin, 1<600216> Peter 2:16; but in two respects it is a word of freedom, liberty, largeness of mind, power and deliverance from bondage: --
(1st.) In respect of conscience as to the worship of God, <480501>Galatians 5:1.
(2ndly.) In respect of ignoble, slavish respects unto the men or things of the world, in the course of our pilgrimage. The gospel gives a free, large, and noble spirit, in subjection to God, and none else. There is administered in it a spirit "not of fear, but of power, and of love, and of a sound mind," 2<550107> Timothy 1:7; a mind "in nothing terrified," <500128>Philippians 1:28, -- not swayed with any by-respect whatever. There is nothing more unworthy of the gospel than a mind in bondage to persons or things, prostituting itself to the lusts of men or affrightments of the world. And he that thus knows the word of Christ's patience, really and in power, is even thereby freed from innumerable, from unspeakable temptations.
4thly. As a word of consolation, to support him in every condition, and to be a full portion in the want of all. It is a word attended with "joy unspeakable and full of glory." It gives supportment, relief, refreshment, satisfaction, peace, consolation, joy, boasting, glory, in every condition whatever. Thus to know the word of Christ's patience, thus to know the gospel, is the first part, and it is a great part, of this condition of our preservation from the hour and power of temptation.
[2.] Valuation of what is thus known belongs to the keeping of this word. It is to be kept as a treasure. 2<550114> Timothy 1:14, Thn< kalhn< parakataqhk> hn that excellent "depositum" (that is, the word of the gospel), -- "keep it," saith the apostle, "by the Holy Ghost;" and, "Hold fast the faithful word," <560109>Titus 1:9. It is a good treasure, a faithful word; hold it fast. It is a word that comprises the whole interest of Christ in the world. To value that as our chiefest treasure is to keep the word of
185
Christ's patience. They that will have a regard from Christ in the time of temptation are not to be regardless of his concernments.
[3.] Obedience. Personal obedience, in the universal observation of all the commands of Christ, is the keeping of his word, <431415>John 14:15. Close adherence unto Christ in holiness and universal obedience, then when the opposition that the gospel of Christ doth meet withal in the world doth render it signally the word of his patience, is the life and soul of the duty required.
Now, all these are to be so managed with that intension of mind and spirit, that care of heart and diligence of the whole person, as to make up a keeping of this word; which evidently includes all these considerations.
We are arrived, then, to the sum of this safeguarding duty, of this condition of freedom from the power of temptation: -- He that, having a due acquaintance with the gospel in its excellencies, as to him a word of mercy, holiness, liberty, and consolation, values it, in all its concernments, as his choicest and only treasure, -- makes it his business and the work of his life to give himself up unto it in universal obedience, then especially when opposition and apostasy put the patience of Christ to the utmost, -- he shall be preserved from the hour of temptation.
This is that which is comprehensive of all that went before, and is exclusive of all other ways for the obtaining of the end purposed. Nor let any man think without this to be kept one hour from entering into temptation; wherever he fails, there temptation enters. That this will be a sure preservative may appear from the ensuing considerations: --
(1.) It hath the promise of preservation, and this alone hath so. It is solemnly promised, in the place mentioned, to the church of Philadelphia on this account. When a great trial and temptation was to come on the world, at the opening of the seventh seal, <660703>Revelation 7:3, a caution is given for the preservation of God's sealed ones, which are described to be those who keep the word of Christ; for the promise is that it should be so.
Now, in every promise there are three things to be considered: --
[1.] The faithfulness of the Father, who gives it.
[2.] The grace of the Son, which is the matter of it.
186
[3.] The power and efficacy of the Holy Ghost, which puts the promise in execution. And all these are engaged for the preservation of such persons from the hour of temptation.
[1.] The faithfulness of God accompanieth the promise. On this account is our deliverance laid, 1<461013> Corinthians 10:13. Though we be tempted, yet we shall be kept from the hour of temptation; it shall not grow too strong for us. What comes on us we shall be able to bear; and what would be too hard for us we shall escape. But what security have we hereof? Even the faithfulness of God: "God is faithful, who will not suffer you," etc. And wherein is God's faithfulness seen and exercised? "He is faithful that promised," <581023>Hebrews 10:23; his faithfulness consists in his discharge of his promises. "He abideth faithful: he cannot deny himself," 2<550213> Timothy 2:13. So that by being under the promise, we have the faithfulness of God engaged for our preservation.
[2.] There is in every promise of the covenant the grace of the Son; that is the subject-matter of all promises: "I will keep thee." How? "By my grace with thee." So that what assistance the grace of Christ can give a soul that hath a right in this promise, in the hour of temptation it shall enjoy it. Paul's temptation grew very high; it was likely to have come to its prevalent hour. He "besought the Lord, that is, the Lord Jesus Christ, for help, 2<471208> Corinthians 12:8; and received that answer from him, "My grace is sufficient for thee," verse 9. That is was the Lord Christ and his grace with whom he had peculiarly to do is evident from the close of that verse: "I will glory in my infirmity, that the power of Christ may rest upon me;" or "the efficacy of the grace of Christ in my preservation be made evident." So <580218>Hebrews 2:18.
[3.] The efficacy of the Spirit accompanieth the promises. He is called "The Holy Spirit of promise;" not only because he is promised by Christ, but also because he effectually makes good the promise, and gives it accomplishment in our souls. He also, then, is engaged to preserve the soul walking according to the rule laid down. See <235921>Isaiah 59:21. Thus, where the promise is, there is all this assistance. The faithfulness of the Father, the grace of the Son, the power of the Spirit, all are engaged in our preservation.
187
(2.) This constant, universal keeping of Christ's word of patience will keep the heart and soul in such a frame, as wherein no prevalent temptation, by virtue of any advantages whatever, can seize upon it, so as totally to prevail against it. So David prays, <192521>Psalm 25:21, "Let integrity and uprightness preserve me." This integrity and uprightness is the Old Testament keeping the word of Christ, -- universal close walking with God. Now, how can they preserve a man? Why, by keeping his heart in such a frame, so defended on every side, that no evil can approach or take hold on him. Fail a man in his integrity, he hath an open place for temptation to enter, <235721>Isaiah 57:21. To keep the word of Christ, is to do this universally, as hath been showed. This exercises grace in all the faculties of the soul, and compasses it with the whole armor of God. The understanding is full of light; the affections, of love and holiness. Let the wind blow from what quarter it will, the soul is fenced and fortified; let the enemy assault when or by what means he pleaseth, all things in the soul of such a one are upon the guard; "How can I do this thing, and sin against God?" is at at hand. Especially, upon a twofold account doth deliverance and security arise from his hand: --
[1.] By the mortification of the heart unto the matter of temptations. The prevalency of any temptation arises from hence, that the heart is ready to close with the matter of it. There are lusts within, suited to the proposals of the world or Satan without. Hence James resolves all temptations into our "own lusts," chap. <590114>1:14; because either they proceed from or are made effectual by them, as hath been declared. Why doth terror or threats turn us aside from a due constancy in the performance of our duty? Is it not because there is unmortified, carnal fear abiding in us, that tumultuates in such a season? Why is it that the allurements of the world and compliances with men entangle us? Is it not because our affections are entangled with the things and considerations proposed unto us? Now, keeping the word of Christ's patience, in the manner declared, keeps the heart mortified to these things, and so it is not easily entangled by them. Saith the apostle, <480220>Galatians 2:20, "I am crucified with Christ." He that keeps close to Christ is crucified with him, and is dead to all the desires of the flesh and the world; as more fully, chap. <480614>6:14. Here the match is broken, and all love, entangling love, dissolved. The heart is crucified to the world and all things in it. Now the matter of all temptations almost is
188
taken out of the world; the men of it, or the things of it, make them up. "As to these things," says the apostle, "I am crucified to them," (and it is so with every one that keeps the word of Christ.) "My heart is mortified unto them. I have no desire after them, nor affection to them, nor delight in them, and they are crucified unto me. The crowns, glories, thrones, pleasures, profits of the world, I see nothing desirable in them. The reputation among them, they are all as a thing of nought. I have no value nor estimation of them." When Achan saw the "goodly Babylonian garment, and two hundred shekels of silver, and a wedge of gold," first he "coveted them," then he "took them," <060721>Joshua 7:21. Temptation subtly spreads the Babylonish garment of favor, praise, peace, the silver of pleasure or profit, with the golden contentments of the flesh, before the eyes of men. If now there be that in them alive, unmortified, that will presently fall a-coveting; let what fear of punishment will ensue, the heart of hand will be put forth into iniquity.
Herein, then, lies the security of such a frame as that described: It is always accompanied with a mortified heart, crucified unto the things that are the matter of our temptations; without which it is utterly impossible that we should be preserved one moment when any temptation doth befall us. If liking, and love of the things proposed, insinuated, commended in the temptation, be living and active in us, we shall not be able to resist and stand.
[2.] In this frame the heart is filled with better things and their excellency, so far as to be fortified against the matter of any temptation. See what resolution this puts Paul upon, <500308>Philippians 3:8; all is "loss and dung" to him. Who would go out of his way to have his arms full of loss and dung? And whence is it that he hath this estimation of the most desirable things in the world? It is from that dear estimation he had of the excellency of Christ. So, verse 10, when the soul is exercised to communion with Christ, and to walking with him, he drinks new wine, and cannot desire the old things of the world, for he says "The new is better." He tastes every day how gracious the Lord is; and therefore longs not after the sweetness of forbidden things, -- which indeed have none. He that makes it his business to eat daily of the tree of life will have no appetite unto other fruit, though the tree that bear them seem to stand in the midst of paradise. This the spouse makes the means of her preservation; even the excellency which,
189
by daily communion, she found in Christ and his graces above all other desirable things. Let a soul exercise itself to a communion with Christ in the good things of the gospel, -- pardon of sin, fruits of holiness, hope of glory, peace with God, joy in the Holy Ghost, dominion over sin, -- and he shall have a mighty preservative against all temptations. As the full soul loatheth the honey-comb, -- as a soul filled with carnal, earthly, sensual contentments finds no relish nor savor in the sweetest spiritual things; so he that is satisfied with the kindness of God, as with marrow and fatness, -- that is, every day entertained at the banquet of wine, wine upon the lees, and well refined, -- hath a holy contempt of the baits and allurements that lie in prevailing temptations, and is safe.
(3.) He that so keeps the word of Christ's patience is always furnished with preserving considerations and preserving principles, -- moral and real advantages of preservation.
[1.] He is furnished with preserving considerations, that powerfully influence his soul in his walking diligently with Christ. Besides the sense of duty which is always upon him, he considers, --
1st. The concernment of Christ, whom his soul loves, in him and his careful walking. He considers that the presence of Christ is with him, his eye upon him; that he ponders his heart and ways, as one greatly concerned in his deportment of himself, in a time of trial. So Christ manifests himself to do, <660219>Revelation 2:19-23. He considers all, -- what is acceptable, what is to be rejected. He knows that Christ is concerned in his honor, that him name be not evil spoken of by reason of him; that he is concerned in love to his soul, having that design upon him to
"present him holy, and unblamable, and unreprovable in his sight," <510122>Colossians 1:22,
-- and his Spirit is grieved where he is interrupted in this work; concerned on the account of his gospel, the progress and acceptation of it in the world, -- its beauty would be slurred, its good things reviled, its progress stopped, if such a one be prevailed against; concerned in his love to others, who are grievously scandalized, and perhaps ruined, by the miscarriages of such. When Hymeneus and Philetus fell, they overthrew the faith of some. And says such a soul, then, who is exercised to keep the word of Christ's
190
patience, when intricate, perplexed, entangling temptations, public, private, personal, do arise, "Shall I now be careless? shall I be negligent? shall I comply with the world and the ways of it? Oh what thoughts of heart hath he concerning me, whose eye is upon me! Shall I contemn his honor, despise his love, trample his gospel in the mire under the feet of men, turn aside others from his ways? Shall such a man as I fly, give over resistings? It cannot be." There is no man who keeps the word of the patience of Christ but is full of this soul-pressing consideration. It dwells on his heart and spirit; and the love of Christ constrains him so to keep his heart and ways, 2<470514> Corinthians 5:14.
2dly. The great consideration of the temptations of Christ in his behalf, and the conquest he made in all assaults for his sake and his God, dwell also on his spirit. The prince of this world came upon him, every thing in earth or hell that hath either allurement or affrightment in it was proposed to him, to divert him from the work of mediation which for us he had undertaken. This whole life he calls the time of his "temptations;" but he resisted all, conquered all, and is become a Captain of salvation to them that obey him. "And," says the soul, "shall this temptation, these arguings, this plausible pretense, this sloth, this self-love, this sensuality, this bait of the world, turn me aside, prevail over me, to desert him who went before me in the ways of all temptations that his holy nature was obnoxious unto, for my good?"
3dly. Dismal thoughts of the loss of love, of the smiles of the countenance of Christ, do also frequently exercise such a soul. He knows what it is to enjoy the favor of Christ, to have a sense of his love, to be accepted in his approaches to him, to converse with him, and perhaps hath been sometimes at some loss in this thing; and so knows also what it is to be in the dark, distanced from him. See the deportment of the spouse in such a case, <220304>Song of Solomon 3:4. When she had once found him again, she holds him; she will not let him go; she will lose him no more.
[2.] He that keeps the word of Christ's patience hath preserving principles whereby he is acted. Some of them may be mentioned: --
1st. In all things he lives by faith, and is acted by it in all his ways, <480220>Galatians 2:20. Now, upon a twofold account hath faith, when improved, the power of preservation from temptation annexed unto it: --
191
(1st.) Because it empties the soul of its own wisdom, understanding, and fullness, that it may act in the wisdom and fullness of Christ. The only advice for the preservation in trials and temptations lies in that of the wise man, <200305>Proverbs 3:5,
"Trust in the Lord with all thine heart; and lean not unto thine own understanding."
This is the work of faith; it is faith; it is to live by faith. The great [cause of] falling of men in trials is their leaning to, or leaning upon, their own understanding and counsel. What is the issue of it? Job<181807> 18:7,
"The steps of his strength shall be straitened, and his own counsel shall cast him down."
First, he shall be entangled, and then cast down; and all by his own counsel, until he come to be ashamed of it, as Ephraim was, <281006>Hosea 10:6. Whenever in our trials we consult our own understandings, hearken to selfreasonings, though they seem to be good, and tending to our preservation, yet the principle of living by faith is stifled, and we shall in the issue be cast down by own own counsels. Now, nothing can empty the heart of this self-fullness but faith, but living by it, but not living to ourselves, but having Christ live in us by our living by faith on him.
(2dly.) Faith, making the soul poor, empty, helpless, destitute in itself, engages the heart, will, and power of Jesus Christ for assistance; of which I have spoken more at large elsewhere.
2dly. Love to the saints, with care that they suffer not upon our account, is a great preserving principle in a time of temptations and trials. How powerful this was in David, he declares in that earnest prayer, <196909>Psalm 69:9,
"Let not them that wait on thee, O Lord God of hosts, be ashamed for my sake: let not those that seek thee be confounded for my sake, O God of Israel;"
-- "O let not me so miscarry, that those for whom I would lay down my life should be put to shame, be evil spoken of, dishonored, reviled, contemned on my account, for my failings." A selfish soul, whose love is turned wholly inwards, will never abide in a time of trial.
192
Many other considerations and principles that those who keep the word of Christ's patience, in the way and manner before described, are attended withal, might be enumerated; but I shall content myself to have pointed at these mentioned.
And will it now be easy to determine whence it is that so many in our days are prevailed on in the time of trial, -- that the hour of temptation comes upon them, and bears them down more or less before it? Is it not because, amongst the great multitude of professors that we have, there are few that keep the word of the patience of Christ? If we wilfully neglect or cast away our interest in the promise of preservation, is it any wonder if we be not preserved? There is an hour of temptation come upon the world, to try them that dwell therein. It variously exerts its power and efficacy. There is not any way or thing wherein it may not be seen acting and putting forth itself. In worldliness; in sensuality; in looseness of conversation; in neglect of spiritual duties, private, public; in foolish, loose, diabolical opinions; in haughtiness and ambition; in envy and wrath; in strife and debate, revenge, selfishness; in atheism and contempt of God, doth it appear. They are but branches of the same root, bitter streams of the same fountain, cherished by peace, prosperity, security, apostasies of professors, and the like. And, alas! how many do daily fall under the power of this temptation in general! How few keep their garments girt about them, and undefiled! And if any urging, particular temptation befall any, what instances almost have we of any that escape? May we not describe our condition as the apostle that of the Corinthians, in respect of an outward visitation: "Some are sick, and some are weak, and many sleep?" Some are wounded, some defiled, many utterly lost. What is the spring and fountain of this sad condition of things? Is it not, as hath been said? -- we do not keep the word of Christ's patience in universal close walking with him, and so lose the benefit of the promise given and annexed thereunto.
Should I go about to give instances of this thing, of professors coming short of keeping the word of Christ, it would be a long work. These four heads would comprise the most of them: -- First, Conformity to the world, which Christ hath redeemed us from, almost in all things, with joy and delight in promiscuous compliances with the men of the world. Secondly, Neglect of duties which Christ hath enjoined, from close
193
meditation to public ordinances. Thirdly, Strife, variance, and debate among ourselves, woful judging and despising one another, upon account of things foreign to the bond of communion that is between the saints. Fourthly, Self-fullness as to principles, and selfishness as to ends. Now, where these things are, are not men carnal? Is the word of Christ's patience effectual in them? Shall they be preserved? They shall not.
Would you, then, be preserved and kept from the hour of temptation? would you watch against entering into it? -- as deductions from what hath been delivered in this chapter, take the ensuing cautions: --
1. Take heed of leaning on deceitful assistances; as, --
(1.) On your own counsels, understandings, reasonings. Though you argue in them never so plausibly in your own defense, they will leave you, betray you. When the temptation comes to any height, they will all turn about, and take part with your enemy, and plead as much for the matter of the temptation, whatever it be, as they pleaded against the end and issue of it before.
(2.) The most vigorous actings, by prayer, fasting, and other such means, against that particular lust, corruption, temptation, wherewith you are exercised and have to do. This will not avail you if, in the meantime, there be neglects on other accounts. To hear a man wrestle, cry, contend as to any particular of temptation, and immediately fall into worldly ways, worldly compliances, looseness, and negligence in other things, -- it is righteous with Jesus Christ to leave such a one to the hour of temptation.
(3.) The general security of saints' perseverance and preservation from total apostasy. Every security that God gives us is good in its kind, and for the purpose for which it is given to us; but when it is given for one end, to use it for another, that is not good or profitable. To make use of the general assurance of preservation from total apostasy, to support the spirit in respect of a particular temptation, will not in the issue advantage the soul; because notwithstanding that, this or that temptation may prevail. Many relieve themselves with this, until they find themselves to be in the depth of perplexities.
2. Apply yourselves to this great preservation of faithful keeping the word of Christ's patience, in the midst of all trials and temptations: --
194
(1.) In particular, wisely consider wherein the word of Christ's patience is most likely to suffer in the days wherein we live and the seasons that pass over us, and so vigorously set yourselves to keep it in that particular peculiarly. You will say, "How will we know wherein the word of Christ's patience in any season is likely to suffer?" I answer, Consider what works he peculiarly performs in any season; and neglect of his word in reference to them is that wherein his word is like to suffer. The works of Christ wherein he hath been peculiarly engaged in our days and seasons seem to be these: --
[1.] The pouring of contempt upon the great men and great things of the world, with all the enjoyments of it. He hath discovered the nakedness of all earthly things, in overturning, overturning, overturning, both men and things, to make way for the things that cannot be shaken.
[2.] The owning of the lot of his own inheritance in a distinguishing manner, putting a difference between the precious and the vile, and causing his people to dwell alone, as not reckoned with the nations.
[3.] In being nigh to faith and prayer, honoring them above all the strength and counsels of the sons of men.
[4.] In recovering his ordinances and institutions from the carnal administrations that they were in bondage under by the lusts of men, bringing them forth in the beauty and the power of the Spirit.
Wherein, then, in such a season, must lie the peculiar neglect of the word of Christ's patience? Is it not in setting a value on the world and the things of it, which he hath stained and trampled under foot? Is it not in the slighting of his peculiar lot, his people, and casting them into the same considerations with the men of the world? Is it not in leaning to our own counsels and understandings? Is it not in the defilement of his ordinances, by giving the outward court of the temple to be trod upon by unsanctified persons? Let us, then, be watchful, and in these things keep the word of the patience of Christ, if we love our own preservation.
(2.) In this frame urge the Lord Jesus Christ with his blessed promises, with all the considerations that may be apt to take and hold the King in his galleries, that may work on the heart of our blessed and merciful High Priest, to give suitable succor at time of need.
195
CHAPTER 9
General exhortation to the duty prescribed
Having thus passed through the considerations of the duty of watching that we enter not into temptation, I suppose I need not add motives to the observance of it. Those who are not moved by their own sad experiences, nor the importance of the duty, as laid down in the entrance of this discourse, must be left by me to the farther patience of God. I shall only shut up the whole with a general exhortation to them who are in any measure prepared for it by the consideration of what hath been spoken. Should you go into an hospital, and see many persons lying sick and weak, sore and wounded, with many filthy diseases and distempers, and should inquire of them how they fell into this condition, and they shall all agree to tell you such or such a thing was the occasion of it, -- "By that I got my wound," says one, "And my disease," says another, -- would it not make you a little careful how or what you had to do with that thing or place? Surely it would. Should you go to a dungeon, and see many miserable creatures bound in chains for an approaching day of execution, and inquire the way and means whereby they were brought into that condition, and they should all fix on one and the same thing, would you not take care to avoid it? The case is so with entering into temptation. Ah! how many poor, miserable, spiritually-wounded souls, have we everywhere! -- one wounded by one sin, another by another; one falling into filthiness of the flesh, another of the spirit. Ask them, now, how they came into this estate and condition? They must all answer, "Alas! we entered into temptation, we fell into cursed snares and entanglements; and that hath brought us into the woful condition you see!" Nay, if a man could look into the dungeons of hell, and see the poor damned souls that lie bound in chains of darkness, and hear their cries, what would he be taught? What do they say? Are they not cursing their tempters, and the temptations that they entered in? And shall we be negligent in this thing? Solomon tells us that the "simple one that follows the strange woman knows not that the dead are there, that her house inclineth to death, and her paths to the dead" (which he repeats three times); and that is the reason that he ventures on her snares. If you knew what hath been done by entering into temptation, perhaps you
196
would be more watchful and careful. Men may think that they shall do well enough notwithstanding; but,
"Can a man take fire in his bosom, and his clothes not be burnt? Can one go upon hot coals, and his feet not be burnt?" <200627>Proverbs 6:27,28.
No such thing; men come not out of their temptation without wounds, burnings, and scars. I know not any place in the world where there is more need of pressing this exhortation that in this place. Go to our several colleges, inquire for such and such young men; what is the answer in respect of many? "Ah! such a one was very hopeful for a season; but he fell into ill company, and he is quite lost. Such a one had some good beginning of religion, we were in great expectation of him; but he is fallen into temptation." And so in other places. "Such a one was useful and humble, adorned the gospel; but now he is so wofully entangled with the world that he is grown all self, hath no sap nor savor. Such a one was humble and zealous; but he is advanced, and hath lost his first love and ways." Oh! how full is the world, how full is this place, of these woful examples; to say nothing of those innumerable poor creatures who are fallen into temptation by delusions in religion. And is it not time for us to awake before it be too late, -- to watch against the first rising of sin, the first attempts of Satan, and all ways whereby he hath made his approaches to us, be they never so harmless in themselves?
Have we not experience of our weakness, our folly, the invincible power of temptation, when once it is gotten within us? As for this duty that I have insisted on, take these considerations: --
1. If you neglect it, it being the only means prescribed by our Savior, you will certainly enter into temptation, and as certainly fall into sin. Flatter yourselves. Some of you are "old disciples;" have a great abhorrency of sin; you think it impossible you should ever be seduced so and so; but, "Let him (whoever he be) that thinketh he standeth take heed lest he fall." It is not any grace received, it is not any experience obtained, it is not any resolution improved, that will preserve you from any evil, unless you stand upon your watch: "What I say unto you," says Christ, "I say unto all, Watch." Perhaps you may have had some good success for a time in your careless frame; but awake, admire God's tenderness and patience, or
197
evil lies at the door. If you will not perform this duty, whoever you are, one way or other, in one thing or other, spiritual or carnal wickedness, you will be tempted, you will be defiled; and what will be the end thereof? Remember Peter!
2. Consider that you are always under the eye of Christ, the great captain of our salvation, who hath enjoined us to watch thus, and pray that we enter not into temptation. What think you are the thoughts and what the heart of Christ, when he sees a temptation hastening towards us, a storm rising about us, and we are fast asleep? Doth it not grieve him to see us expose ourselves so to danger, after he hath given us warning upon warning? Whilst he was in the days of his flesh he considered his temptation whilst it was yet coming, and armed himself against it. "The prince of this world cometh," says he, "but hath no part in me." And shall we be negligent under his eye? Do not think that thou seest him coming to thee as he did to Peter, when he was asleep in the garden, with the same reproof: "What! canst thou not watch one hour?" Would it not be a grief to thee to be so reproved, or to hear him thundering against thy neglect from heaven, as against the church of Sardis? <660302>Revelation 3:2.
3. Consider that if thou neglect this duty, and so fall into temptation, -- which assuredly thou wilt do, -- that when thou art entangled God may withal bring some heavy affliction or judgment upon thee, which, by reason of thy entanglement, thou shalt not be able to look on any otherwise than as an evidence of his anger and hatred; and then what wilt thou do with thy temptation and affliction together? All thy bones will be broken, and thy peace and strength will be gone in a moment. This may seem but as a noise of words for the present; but if ever it be thy condition, thou wilt find it to be full of woe and bitterness. Oh! then, let us strive to keep our spirits unentangled, avoiding all appearance of evil and all ways leading thereunto; especially all ways, businesses, societies, and employments that we have already found disadvantageous to us.
198
THE NATURE, POWER, DECEIT, AND PREVALENCY
OF THE
REMAINDERS OF INDWELLING SIN IN BELIEVERS
TOGETHER WITH
THE WAYS OF ITS WORKING AND MEANS OF PREVENTION, OPENED, EVINCED, AND APPLIED
WITH
A RESOLUTION OF SUNDRY CASES OF CONSCIENCE THEREUNTO APPERTAINING
"O wretched man that I am! who shall deliver me from the body of this death? I thank God through Jesus Christ our Lord" <450724>Romans 7:24, 25
199
PREFATORY NOTE.
While the Government was enforcing stringent measures against Nonconformity, while dissenting ministers if they ventured to preach the gospel of salvation became liable to the penalties of the Conventicle or Five-mile Act, and when Owen himself on a visit to some old friends at Oxford narrowly escaped arrest, and imprisonment, our author did not abandon himself to inactivity, but employed the leisure of the concealment into which the rigour of the times had driven him in the preparation of some of his most valuable works. In one year (1608) the two treatises which conclude this volume were published, together with the first volume of his colossal and elaborate work, the "Exposition of the Epistle to the Hebrews."
His treatise on "Indwelling Sin" has always ranked high among the productions of our author. The opinion which Dr Chalmers entertained of it will be seen in the "Life of Owen," vol. 1:p. 84. That such a work should have been prepared under the gloom of public trials, and the hardship of personal exposure to civil penalties, evinces not merely great industry, but a strength of religious principle with which no outward commotions were permitted to intermeddle. Temptations were strong at that time to merge all duty into a secular struggle for the rights of conscience and liberty of worship. Owen issued various tracts which had some share in securing these blessings for his country. But he was intent, with engrossing zeal, on the advancement of vital piety; and his treatise on "Indwelling Sin" is a specimen of the discourses which he preached whenever a safe opportunity occurred. It is avowedly designed for believers, to aid and guide them in the exercise of self-examination. There is uncommon subtilty of moral analysis in many of its statements, -- an exposure, irksome it may be thought, in its fullness and variety, of the manifold deceitfulness of the human heart. A question may even be raised, if it be altogether a healthful process, for the mind to be conducted through this laborious and acute unvailing of the hidden mysteries of sin, and if it may not tend to exclude from the view the objective truths of the Word. But the process is in itself supremely needful, -- essential to the life of faith and the growth of holiness; and with no guide can we be safer than
200
with Owen. The reader is never suffered to lose sight of the fact, amid the most searching investigation into human motives, that our acceptance with God cannot depend upon the results of any scrutiny into our internal condition, and that the guilt of all lurking corruption which we may detect is remitted only by the blood of the cross.
The basis of the treatise is taken from <450721>Romans 7:21. After a brief explanation of the passage, he considers indwelling sin under the light and character of "a law;" -- the seat and subject of this law, the heart ; -- its nature generally, as enmity against God; -- its actings and operations; first, in withdrawing the mind from what is good; secondly, exciting positive opposition to God; thirdly, ensnaring the soul into captivity; and lastly, filling it with insensate hatred to the principles and claims of holiness. The power of indwelling sin is next illustrated from its deceitfulness, chap. 8:A lengthened exposition follows, of three stages along which indwelling sin may beguile us; first, when the mind is withdrawn from a course of obedience and holiness; secondly, when the affections are enticed and ensnared: and, lastly, when actual sin is conceived and committed. With chap. 14:a new demonstration begins of the power of indwelling sin, as exhibited, first, in the lives of Christians; and, secondly, in unregenerate persons, in the last chapter evidence to the same effect is adduced from the resistance which sin offers to the authority of the moral law, and from the fruitless and unavailing endeavors of men in their own strength to subdue and mortify it. As to the way in which it is really to be mortified, the author refers to his treatise on the "Mortification of Sin." -- ED.
201
PREFACE.
THAT the doctrine of original sin is one of the fundamental truths of our Christian profession hath been always owned in the church of God; and all especial part it is of that peculiar possession of truth which they enjoy whose religion towards God is built upon and resolved into divine revelation. As the world by its wisdom never knew God aright, so the wise men of it were always utterly ignorant of this inbred evil in themselves and others. With us the doctrine and conviction of it lie in the very foundation of all wherein we have to do with God, in reference unto our pleasing of him here, or obtaining the enjoyment of him hereafter, it is also known what influence it hath into the great truths concerning the person of Christ, his mediation, the fruits and effects of it, with all the benefits that we are made partakers of thereby. Without a supposition of it, not any of them can be truly known or savingly believed. For this cause hath it been largely treated of by many holy and learned men, both of old and of latter days. Some have labored in the discovery of its nature, some of its guilt and demerit; by whom also the truth concerning it hath been vindicated from the opposition made unto it in the past and present ages. By most these things have been considered in their full extent and latitude, with respect unto all men by nature, with the estate and condition of them who are wholly under the power and guilt of it. How thereby men are disenabled and incapacitated in themselves to answer the obedience required either in the law or the gospel, so as to free themselves from the curse of the one or to make themselves partakers of the blessing of the other, hath been by many also fully evinced. Moreover, that there are remainders of it abiding in believers after their regeneration and conversion to God, as the Scripture abundantly testifies, so it hath been fully taught and confirmed; as also how the guilt of it is pardoned unto them, and by what means the power of it is weakened in them. All these things, I say, have been largely treated on, to the great benefit and edification of the church. In what we have now in design we therefore take them all for granted, and endeavor only farther to carry on the discovery of it in its actings and oppositions to the law and grace of God in believers. Neither do I intend the discussing of any thing that hath been controverted about it. What the Scripture plainly revealeth and teacheth concerning it, -- what
202
believers evidently find by experience in themselves, -- what they may learn from the examples and acknowledgments of others, shall be represented in a way suited unto the capacity of the meanest and weakest who is concerned therein. And many things seem to render the handling of it at this season not unnecessary. The effects and fruits of it, which we see in the apostasies and backslidings of many, the scandalous sins and miscarriages of some, and the course and lives of the most, seem to call for a due consideration of it. Besides, of how great concernment a full and clear acquaintance with the power of this indwelling sin (the matter designed to be opened) is unto believers, to stir them up to watchfulness and diligence, to faith and prayer, to call them to repentance, humility, and self-abasement, will appear in our progress. These, in general, were the ends aimed at in the ensuing discourse, which, being at first composed and delivered for the use and benefit of a few, is now by the providence of God made public. And if the reader receive any advantage by these weak endeavors, let him know that it is his duty, as to give glory unto God, so to help them by his prayers who in many temptations and afflictions are willing to labor in the vineyard of the Lord, unto which work they are called.
203
CHAPTER 1.
Indwelling sin in believers treated of by the apostle, <450721>Romans 7:21 -- The place explained.
IT is of indwelling sin, and that in the remainders of it in persons after their conversion to God, with its power, efficacy, and effects, that we intend to treat. This also is the great design of the apostle to manifest and evince in chap. 7. of the Epistle to the Romans. Many, indeed, are the contests about the principal scope of the apostle in that chapter, and in what state the person is, under the law or under grace, whose condition he expresseth therein. I shall not at present enter into that dispute, but take that for granted which may be undeniably proved and evinced, -- namely, that it is the condition of a regenerate person, with respect unto the remaining power of indwelling sin which is there proposed and exemplified, by and in the person of the apostle himself. In that discourse, therefore, of his, shall the foundation be laid of what we have to offer upon this subject. Not that I shall proceed in an exposition of his revelation of this truth as it lies in its own contexture, but only make use of what is delivered by him as occasion shall offer itself. And here first occurreth that which he affirms, verse 21: "I find then a law, that, when I would do good, evil is present with me."
There are four things observable in these words: --
First, The appellation he gives unto indwelling sin, whereby he expresseth its power and efficacy: it is "a law;" for that which he terms "a law" in this verse, he calls in the foregoing, "sin that dwelleth in him."
Secondly, The way whereby he came to the discovery of this law; not absolutely and in its own nature, but in himself he found it: "I find a law."
Thirdly, The frame of his soul and inward man with this law of sin, and under its discovery: "he would do good."
204
Fourthly, The state and activity of this law when the soul is in that frame when it would do good: it "is present with him." For what ends and purposes we shall show afterward.
The first thing observable is the compellation here used by the apostle, he calls indwelling sin "a law." It is a law.
A law is taken either properly for a directive rule, or improperly for an operative effective principle, which seems to have the force of a law. In its first sense, it is a moral rule which directs and commands, and sundry ways moves and regulates, the mind and the will as to the things which it requires or forbids. This is evidently the general nature and work of a law. Some things it commands, some things it forbids, with rewards and penalties, which move and impel men to do the one and avoid the other. Hence, in a secondary sense, an inward principle that moves and inclines constantly unto any actions is called a law. The principle that is in the nature of every thing, moving and carrying it towards its own end and rest, is called the law of nature. In this respect, every inward principle that inclineth and urgeth unto operations or actings suitable to itself is a law. So, <450802>Romans 8:2, the powerful and effectual working of the Spirit and grace of Christ in the hearts of believers is called "The law of the Spirit of life." And for this reason doth the apostle here call indwelling sin a law. It is a powerful and effectual indwelling principle, inclining and pressing unto actions agreeable and suitable unto its own nature. This, and no other, is the intention of the apostle in this expression: for although that term, "a law," may sometimes intend a state and condition, -- and if here so used, the meaning of the words should be, "I find that this is my condition, this is the state of things with me, that when I would do good evil is present with me,'" which makes no great alteration in the principal intendment of the place, -- yet properly it can denote nothing here but the chief subject treated of; for although the name of a law be variously used by the apostle in this chapter, yet when it relates unto sin it is nowhere applied by him to the condition of the person, but only to express either the nature or the power of sin itself. So, chap. <450723>7:23, "I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members." That which he here calls the "law of his mind," from the principal subject and seat of it, is in itself no other but the "law of the Spirit of life which is in Christ Jesus," chap. <450802>8:2; or the
205
effectual power of the Spirit of grace, as was said. But "the law," as applied unto sin, hath a double sense: for as, in the first place, "I see a law in my members," it denotes the being and nature of sin; so, in the latter, "Leading into captivity to the law of sin which is in my members," it signifies its power and efficacy. And both these are comprised in the same name, singly used, chap. <450721>7:21. Now, that which we observe from this name or term of a "law" attributed unto sin is, That there is an exceeding efficacy and power in the remainders of indwelling sin in believers, with a constant working towards evil.
Thus it is in believers; it is a law even in them, though not to them. Though its rule be broken, its strength weakened and impaired, its root mortified, yet it is a law still of great force and efficacy. There, where it is least felt, it is most powerful. Carnal men, in reference unto spiritual and moral duties, are nothing but this law; they do nothing but from it and by it. It is in them a ruling and prevailing principle of all moral actions, with reference unto a supernatural and eternal end. I shall not consider it in them in whom it hath most power, but in them in whom its power is chiefly discovered and discerned, -- that is, in believers; in the others only in order to the farther conviction and manifestation thereof.
Secondly, The apostle proposeth the way whereby he discovered this law in himself: Eujri>skw ar] a ton< nom> on, "I find then," or therefore, "a law." He found it. It had been told him there was such a law; it had been preached unto him. This convinced him that there was a law of sin. But it is one thing for a man to know in general that there is a law of sin; another thing for a man to have an experience of the power of this law of sin in himself. It is preached to all; all men that own the Scripture acknowledge it, as being declared therein. But they are but few that know it in themselves; we should else have more complaints of it than we have, and more contendings against it, and less fruits of it in the world. But this is that which the apostle affirms, -- not that the doctrine of it had been preached unto him, but that he found it by experience in himself. "I find a law;" -- "I have experience of its power and efficacy." For a man to find his sickness, and danger thereon from its effects, is another thing than to hear a discourse about a disease from its causes. And this experience is the great preservative of all divine truth in the soul. This it is to know a thing indeed, in reality, to know it for ourselves, when, as we are taught it from
206
the word, so we find it in ourselves. Hence we observe, secondly, Believers have experience of the power and efficacy of indwelling sin. They find it in themselves; they find it as a law. It hath a self evidencing efficacy to them that are alive to discern it. They that find not its power are under its dominion. Whosoever contend against it shall know and find that it is present with them, that it is powerful in them. He shall find the stream to be strong who swims against it, though he who rolls along with it be insensible of it.
Thirdly, The general frame of believers, notwithstanding the inhabitation of this law of sin, is here also expressed. They "would do good." This law is "present:" Qel> onti emj oi< poiei~n to< kalon> . The habitual inclination of their will is unto good. The law in them is not a law unto them, as it is to unbelievers. They are not wholly obnoxious to its power, nor morally unto its commands. Grace hath the sovereignty in their souls: this gives them a will unto good. They "would do good," that is, always and constantly. 1<620309> John 3:9, Poiein~ aJmartia> n, "To commit sin," is to make a trade of sin, to make it a man's business to sin. So it is said a believer "doth not commit sin;" and so poiein~ to< kalon> , "to do that which is good." To will to do so -- is to have the habitual bent and inclination of the will set on that which is good, -- that is, morally and spiritually good, which is the proper subject treated of: whence is our third observation, -- There is, and there is through grace, kept up in believers a constant and ordinarily prevailing will of doing good, notwithstanding the power and efficacy of indwelling sin to the contrary.
This, in their worst condition, distinguisheth them from unbelievers in their best. The will in unbelievers is under the power of the law of sin. The opposition they make to sin, either in the root or branches of it, is from their light and their consciences; the will of sinning in them is never taken away. Take away all other considerations and hinderances, whereof we shall treat afterward, and they would sin willingly always. Their faint endeavors to answer their convictions are far from a will of doing that which is good. They will plead, indeed, that they would leave their sins if they could, and they would fain do better than they do. But it is the working of their light and convictions, not any spiritual inclination of their wills, which they intend by that expression: for where there is a will of doing good, there is a choice of that which is good for its own excellency's
207
sake, -- because it is desirable and suitable to the soul, and therefore to be preferred before that which is contrary. Now, this is not in any unbelievers. They do not, they cannot, so choose that which is spiritually good, nor is it so excellent or suitable unto any principle that is in them; only they have some desires to attain that end whereunto that which is good doth lead, and to avoid that evil which the neglect of it tends unto. And these also are for the most part so weak and languid in many of them, that they put them not upon any considerable endeavors. Witness that luxury, sloth, worldliness, and security, that the generality of men are even drowned in. But in believers there is a will of doing good, an habitual disposition and inclination in their wills unto that which is spiritually good; and where this is, it is accompanied with answerable effects. The will is the principle of our moral actions; and therefore unto the prevailing disposition thereof will the general course of our actings be suited. Good things will proceed from the good treasures of the heart. Nor can this disposition be evidenced to be in any but by its fruits. A will of doing good, without doing good, is but pretended.
Fourthly, There is yet another thing remaining in these words of the apostle, arising from that respect that the presence of sin hath unto the time and season of duty: "When I would do good," saith he, "evil is present with me."
There are two things to be considered in the will of doing good that is in believers: --
1. There is its habitual residence in them. They have always an habitual inclination of will unto that which is good. And this habitual preparation for good is always present with them; as the apostle expresses it, verse 18 of this chapter.
2. There are especial times and seasons for the exercise of that principle. There is a "When I would do good," -- a season wherein this or that good, this or that duty, is to be performed and accomplished suitably unto the habitual preparation and inclination of the will.
Unto these two there are two things in indwelling sin opposed. To the gracious principle residing in the will, inclining unto that which is spiritually good, it is opposed as it is a law, -- that is, a contrary
208
principle, inclining unto evil, with an aversation from that which is good. Unto the second, or the actual willing of this or that good in particular, unto this "When I would do good," is opposed the presence of this law: "Evil is present with me," -- Emoi< to< kakon< parak> eitai evil is at hand, and ready to oppose the actual accomplishment of the good aimed at. Whence, fourthly, Indwelling sin is effectually operative in rebelling and inclining to evil, when the will of doing good is in a particular manner active and inclining unto obedience.
And this is the description of him who is a believer and a sinner, as every one who is the former is the latter also. These are the contrary principles and the contrary operations that are in him. The principles are, a will of doing good on the one hand, from grace, and a law of sin on the other. Their adverse actings and operations are insinuated in these expressions: "When I would do good, evil is present with me." And these both are more fully expressed by the apostle, <480517>Galatians 5:17, "For the flesh lusteth against the Spirit, and the Spirit against the flesh: and these are contrary the one to the other; so that I cannot do the things that I would."
And here lie the springs of the whole course of our obedience. An acquaintance with these several principles and their actings is the principal part of our wisdom. They are upon the matter, next to the free grace of God in our justification by the blood of Christ, the only things wherein the glory of God and our own souls are concerned. These are the springs of our holiness and our sins, of our joys and troubles, of our refreshments and sorrows. It is, then, all our concernments to be thoroughly acquainted with these things, who intend to walk with God and to glorify him in this world.
And hence we may see what wisdom is required in the guiding and management of our hearts and ways before God. Where the subjects of a ruler are in feuds and oppositions one against another, unless great wisdom be used in the government of the whole, all things will quickly be ruinous in that state. There are these contrary principles in the hearts of believers. And if they labor not to be spiritually wise, how shall they be able to steer their course aright? Many men live in the dark to themselves all their days; whatever else they know, they know not themselves. They know their outward estates, how rich they are, and the condition of their bodies as to
209
health and sickness they are careful to examine; but as to their inward man, and their principles as to God and eternity, they know little or nothing of themselves. Indeed, few labor to grow wise in this matter, few study themselves as they ought, are acquainted with the evils of their own hearts as they ought; on which yet the whole course of their obedience, and consequently of their eternal condition, doth depend. This, therefore, is our wisdom; and it is a needful wisdom, if we have any design to please God, or to avoid that which is a provocation to the eyes of his glory.
We shall find, also, in our inquiry hereinto, what diligence and watchfulness is required unto a Christian conversation. There is a constant enemy unto it in every one's own heart; and what an enemy it is we shall afterward show, for this is our design, to discover him to the uttermost. In the meantime, we may well bewail the woful sloth and negligence that is in the most, even in professors. They live and walk as though they intended to go to heaven hood-winked and asleep, as though they had no enemy to deal withal. Their mistake, therefore, and folly will be fully laid open in our progress.
That which I shall principally fix upon, in reference unto our present design, from this place of the apostle, is that which was first laid down, -- namely, that there is an exceeding efficacy and power in the remainder of indwelling sin in believers, with a constant inclination and working towards evil.
Awake, therefore, all of you in whose hearts is any thing of the ways of God ! Your enemy is not only upon you, as on Samson of old, but is in you also. He is at work, by all ways of force and craft, as we shall see. Would you not dishonor God and his gospel; would you not scandalize the saints and ways of God; would you not wound your consciences and endanger your souls; would you not grieve the good and holy Spirit of God, the author of all your comforts; would you keep your garments undefiled, and escape the woful temptations and pollutions of the days wherein we live; would you be preserved from the number of the apostates in these latter days; -- awake to the consideration of this cursed enemy, which is the spring of all these and innumerable other evils, as also of the ruin of all the souls that perish in this world!
210
CHAPTER 2.
Indwelling sin a law -- In what sense it is so called -- What kind of law it is -- An inward effective principle called a law -- The power of sin thence evinced.
That which we have proposed unto consideration is the power and efficacy of indwelling sin. The ways whereby it may be evinced are many. I shall begin with the appellation of it in the place before mentioned. It is a law. "I find a law," saith the apostle. It is because of its power and efficacy that it is so called. So is also the principle of grace in believers the "law of the Spirit of life," as we observed before, <450802>Romans 8:2; which is the "exceeding greatness of the power of God" in them, <490119>Ephesians 1:19. Where there is a law there is power.
We shall, therefore, show both what belongs unto it as it is a law in general, and also what is peculiar or proper in it as being such a law as we have described.
There are in general two things attending every law, as such: --
First, Dominion. <450701>Romans 7:1, "The law hath dominion over a man whilst he liveth:" Kurieu>ei tou~ ajnqrw>pou -- "It lordeth it over a man." Where any law takes place, kurieu>ei, it hath dominion. It is properly the act of a superior, and it belongs to its nature to exact obedience by way of dominion. Now, there is a twofold dominion, as there is a twofold law. There is a moral authoritative dominion over a man, and there is a real effective dominion in a man. The first is an affection of the law of God, the latter of the law of sin. The law of sin hath not in itself a moral dominion, -- it hath not a rightful dominion or authority over any man; but it hath that which is equivalent unto it; whence it is said basileu>ein, "to reign as a king," <450612>Romans 6:12, and kurieu>ein"to lord it," or have dominion, verse 14, as a law in general is said to have, chap. <450701>7:1. But because it hath lost its complete dominion in reference unto believers, of whom alone we speak, I shall not insist upon it in this utmost extent of its power. But even in them it is a law still; though not a law unto them, yet, as was said, it is a law in them. And though it have not a complete, and, as it were, a rightful dominion over them, yet it will have a domination as to some
211
things in them. It is still a law, and that in them; so that all its actings are the actings of a law, -- that is, it acts with power, though it have lost its complete power of ruling in them. Though it be weakened, yet its nature is not thawed. It is a law still, and therefore powerful. And as its particular workings, which we shall afterward consider, are the ground of this appellation, so the term itself teacheth us in general what we are to expect from it, and what endeavors it will use for dominion, to which it hath been accustomed.
Secondly, A law, as a law, hath an efficacy to provoke those that are obnoxious unto it unto the things that it requireth. A law hath rewards and punishments accompanying of it. These secretly prevail on them to whom they are proposed, though the things commanded be not much desirable. And generally all laws have their efficacy on the minds of men, from the rewards and punishments that are annexed unto them. Nor is this law without this spring of power: it hath its rewards and punishments. The pleasures of sin are the rewards of sin; a reward that most men lose their souls to obtain. By this the law of sin contended in Moses against the law of grace. <581125>Hebrews 11:25, 26, "He chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; for he looked unto the recompense of reward." The contest was in his mind between the law of sin and the law of grace. The motive on the part of the law of sin, wherewith it sought to draw him over, and wherewith it prevails on the most, was the reward that it proposed unto him, -- namely, that he should have the present enjoyment of the pleasures of sin. By this it contended against the reward annexed unto the law of grace, called "the recompense of reward."
By this sorry reward doth this law keep the world in obedience to its commands; and experience shows us of what power it is to influence the minds of men. It hath also punishments that it threatens men with who labor to cast off its yoke. Whatever evil, trouble, or danger in the world, attends gospel obedience, -- whatever hardship or violence is to be offered to the sensual part of our natures in a strict course of mortification, -- sin makes use of, as if they were punishments attending the neglect of its commands. By these it prevails on the "fearful," who shall have no share in life eternal, <662108>Revelation 21:8. And it is hard to say by whether of these, its pretended rewards or pretended punishments, it doth most
212
prevail, in whether of them its greatest strength doth lie. By its rewards it enticeth men to sins of commission, as they are called, in ways and actions tending to the satisfaction of its lusts. By its punishments it induceth men to the omitting of duties; a course tending to no less a pernicious event than the former. By which of these the law of sin hath its greatest success in and upon the souls of men is not evident; and that because they are seldom or never separated, but equally take place on the same persons. But this is certain, that by tenders and promises of the pleasures of sin on the one hand, by threats of the deprivation of all sensual contentments and the infliction of temporal evils on the other, it hath an exceeding efficacy on the minds of men, oftentimes on believers themselves. Unless a man be prepared to reject the reasonings that will offer themselves from the one and the other of these, there is no standing before the power of the law. The world falls before them every day. With what deceit and violence they are urged and imposed on the minds of men we shall afterward declare; as also what advantages they have to prevail upon them. Look on the generality of men, and you shall find them wholly by these means at sin's disposal. Do the profits and pleasures of sin lie before them? -- nothing can withhold them from reaching after them. Do difficulties and inconveniences attend the duties of the gospel? -- they will have nothing to do with them; and so are wholly given up to the rule and dominion of this law.
And this light in general we have into the power and efficacy of indwelling sin from the general nature of a law, whereof it is partaker.
We may consider, nextly, what kind of law in particular it is; which will farther evidence that power of it which we are inquiring after. It is not an outward, written, commanding, directing law, but an inbred, working, impelling, urging law. A law proposed unto us is not to be compared, for efficacy, to a law inbred in us. Adam had a law of sin proposed to him in his temptation; but because he had no law of sin inbred and working in him, he might have withstood it. An inbred law must needs be effectual. Let us take an example from that law which is contrary to this law of sin. The law of God was at first inbred and natural unto man; it was concreated with his faculties, and was their rectitude, both in being and operation, in reference to his end of living unto God and glorifying of him. Hence it had an especial power in the whole soul to enable it unto all obedience, yea,
213
and to make all obedience easy and pleasant. Such is the power of an inbred law. And though this law, as to the rule and dominion of it, be now by nature cast out of the soul, yet the remaining sparks of it, because they are inbred, are very powerful and effectual; as the apostle declares, <450214>Romans 2:14, 15. Afterward God renews this law, and writes it in tables of stone. But what is the efficacy of this law? Will it now, as it is external and proposed unto men, enable them to perform the things that it exacts and requires? Not at all. God knew it would not, unless it were turned to an internal law again; that is, until, of a moral outward rule, it be turned into an inward real principle. Wherefore God makes his law internal again, and implants it on the heart as it was at first, when he intends to give it power to produce obedience in his people: <243131>Jeremiah 31:31-33, "I will put my law in their inward parts, and write it in their hearts." This is that which God fixeth on, as it were, upon a discovery of the insufficiency of an outward law leading men unto obedience. "The written law," saith he, "will not do it; mercies and deliverances from distress will not effect it; trials and afflictions will not accomplish it. "Then," saith the Lord, "will I take another course: I will turn the written law into an internal living principle in their hearts; and that will have such an efficacy as shall assuredly make them my people, and keep them so." Now, such is this law of sin. It is an indwelling law: <450717>Romans 7:17, "It is sin that dwelleth in me;" verse 20, "Sin that dwelleth in me;" verse 21, "It is present with me;" verse 23, "It is in my members ;" -- yea, it is so far in a man, as in some sense it is said to be the man himself; verse 18, "I know that in me (that is, in my flesh) dwelleth no good thing." The flesh, which is the seat and throne of this law, yea, which indeed is this law, is in some sense the man himself, as grace also is the new man. Now, from this consideration of it, that it is an indwelling law inclining and moving to sin, as aa inward habit or principle, it hath sundry advantages increasing its strength and furthering its power; as,
1. It always abides in the soul, -- it is never absent. The apostle twice useth that expression, "It dwelleth in me." There is its constant residence and habitation. If it came upon the soul only at certain seasons, much obedience might be perfectly accomplished in its absence; yea, and as they deal with usurping tyrants, whom they intend to thrust out of a city, the gates might be sometimes shut against it, that it might not return, -- the
214
soul might fortify itself against it. But the soul is its home; there it dwells, and is no wanderer. Wherever you are, whatever you are about, this law of sin is always in you; in the best that You do, and in the worst. Men little consider what a dangerous companion is always at home with them. When they are in company, when alone, by night or by day, all is one, sin is with them. There is a living coal continually in their houses; which, if it be not looked unto, will fire them, and it may be consume them. Oh, the woful security of poor souls! How little do the most of men think of this inbred enemy that is never from home! How little, for the most part, doth the watchfulness of any professors answer the danger of their state and condition!
2. It is always ready to apply itself to every end and purpose that it serves unto. "It doth not only dwell in me," saith the apostle, "but when I would do good, it is present with me." There is somewhat more in that expression than mere indwelling. An inmate may dwell in a house, and yet not be always meddling with what the good-man of the house hath to do (that so we may keep to the allusion of indwelling, used by the apostle): but it is so with this law, it doth so dwell in us, as that it will be present with us in every thing we do; yea, oftentimes when with most earnestness we desire to be quit of it, with most violence it will put itself upon us: "When I would do good, it is present with me." Would you pray, would you hear, would you give alms, would you meditate, would you be in any duty acting faith on God and love towards him, would you work righteousness, would you resist temptations, -- this troublesome, perplexing indweller will still more or less put itself upon you and be present with you; so that you cannot perfectly and completely accomplish the thing that is good, as our apostle speaks, verse 18. Sometimes men, by hearkening to their temptations, do stir up, excite, and provoke their lusts; and no wonder if then they find them present and active. But it will be so when with all our endeavors we labor to be free from them. This law of sin "dwelleth" in us; -- that is, it adheres as a depraved principle, unto our minds in darkness and vanity, unto our affections in sensuality, unto our wills in a loathing of and aversation from that which is good; and by some, more, or all of these, is continually putting itself upon us, in inclinations, motions, or suggestions to evil, when we would be most gladly quit of it.
215
3. It being an indwelling law, it applies itself to its work with great facility and easiness, like "the sin that doth so easily beset us," <581201>Hebrews 12:1. It hath a great facility and easiness in the application of itself unto its work; it needs no doors to be opened unto it; it needs no engines to work by. The soul cannot apply itself to any duty of a man but it must be by the exercise of those faculties wherein this law hath its residence. Is the understanding or the mind to be applied unto any thing? -- there it is, in ignorance, darkness, vanity, folly, madness. Is the will to be engaged? -- there it is also, in spiritual deadness, stubbornness, and the roots of obstinacy. Is the heart and affections to be set on work? -- there it is, in inclinations to the world and present things, and sensuality, with proneness to all manner of defilements. Hence it is easy for it to insinuate itself into all that we do, and to hinder all that is good, and to further all sin and wickedness. It hath an intimacy, an inwardness with the soul; and therefore, in all that we do, doth easily beset us. It possesseth those very faculties of the soul whereby we must do what we do, whatever it be, good or evil. Now, all these advantages it hath as it is a law, as an indwelling law, which manifests its power and efficacy. It is always resident in the soul, it puts itself upon all its actings, and that with easiness and facility.
This is that law which the apostle affirms that he found in himself; this is the title that he gives unto the powerful and effectual remainder of indwelling sin even in believers; and these general evidences of its power, from that appellation, have we. Many there are in the world who find not this law in them, -- who, whatever they have been taught in the word, have not a spiritual sense and experience of the power of indwelling sin; and that because they are wholly under the dominion of it. They find not that there is darkness and folly in their minds; because they are darkness itself, and darkness will discover nothing. They find not deadness and an indisposition in their hearts and wills to God; because they are dead wholly in trespasses and sins. They are at peace with their lusts, by being in bondage unto them. And this is the state of most men in the world; which makes them wofully despise all their eternal concernments. Whence is it that men follow and pursue the world with so much greediness, that they neglect heaven, and life, and immortality for it, every day? Whence is it that some pursue their sensuality with delight? -- they will drink and
216
revel, and have their sports, let others say what they please. Whence is it that so many live so unprofitably under the word, that they understand so little of what is spoken unto them, that they practice less of what they understand, and will by no means be stirred up to answer the mind of God in his calls unto them? It is all from this law of sin and the power of it, that rules and bears sway in men, that all these things do proceed; but it is not such persons of whom at present we particularly treat.
From what hath been spoken it will ensue, that, if there be such a law in believers, it is doubtless their duty to find it out, to find it so to be. The more they find its power, the less they will feel its effects. It will not at all advantage a man to have an hectical distemper and not to discover it, -- a fire lying secretly in his house and not to know it. So much as men find of this law in them, so much they will abhor it and themselves, and no more. Proportionably also to their discovery of it will be their earnestness for grace, nor will it rise higher. All watchfulness and diligence in obedience will be answerable also thereunto. Upon this one hinge, or finding out and experiencing the power and the efficacy of this law of sin, turns the whole course of our lives. Ignorance of it breeds senselessness, carelessness, sloth, security, and pride; all which the Lord's soul abhors. Eruptions into great, open, conscience-wasting, scandalous sins, are from want of a due spiritual consideration of this law. Inquire, then, how it is with your souls. What do you find of this law? what experience have you of its power and efficacy? Do you find it dwelling in you, always present with you, exciting itself, or putting forth its poison with facility and easiness at all times, in all your duties, "when you would do good?" What humiliation, what self-abasement, what intenseness in prayer, what diligence, what watchfulness, doth this call for at your hands! What spiritual wisdom do you stand in need of! What supplies of grace, what assistance of the Holy Ghost, will be hence also discovered ! I fear we have few of us a diligence proportionable to our danger.
217
CHAPTER 3.
The seat or subject of the law of sin, the heart -- What meant thereby -- Proper-ties of the heart as possessed by sin, unsearchable, deceitful -- Whence that deceit ariseth -- Improvement of these considerations.
HAVING manifested indwelling sin, whereof we treat in the remainders of it in believers, to be a law, and evinced in general the power of it from thence, we shall now proceed to give particular instances of its efficacy and advantages from some things that generally relate unto it as such. And these are three: --
FIRST, Its seat and subject;
SECONDLY, Its natural properties; and,
THIRDLY, Its operations and the manner thereof; -- which principally we aim at and shall attend unto.
FIRST, For the seat and subject of this law of sin, the Scripture everywhere assigns it to be the heart. There indwelling sin keeps its especial residence. It hath invaded and possessed the throne of God himself: <210903>Ecclesiastes 9:3, "Madness is in the heart of men while they live." This is their madness, or the root of all that madness which appears in their lives. <401519>Matthew 15:19,
"Out of the heart proceed evil thoughts, murders, adulteries, fornications, thefts, false witness, blasphemies," etc.
There are many outward temptations and provocations that befall men, which excite and stir them up unto these evils; but they do but as it were open the vessel, and let out what is laid up and stored in it. The root, rise, and stirring of all these things is in the heart. Temptations and occasions put nothing into a man, but only draw out what was in him before, Hence is that summary description to the whole work and effect of this law of sin, <010605>Genesis 6:5, "Every imagination of the thoughts of man's heart is only evil continually;" so also chap. <010821>8:21. The whole work of the law of sin, from its first rise, its first coining of actual sin, is here described. And
218
its seat, its work-house, is said to be the heart; and so it is called by our Savior "The evil treasure of the heart:" <420645>Luke 6:45, "An evil man, out of the evil treasure of his heart, bringeth forth evil things." This treasure is the prevailing principle of moral actions that is in men. So, in the beginning of the verse, our Savior calls grace "The good treasure of the heart" of a good man, whence that which is good doth proceed. It is a principle constantly and abundantly inciting and stirring up unto, and consequently bringing forth, actions conformable and like unto it, of the same kind and nature with itself. And it is also called a treasure for its abundance. It will never be exhausted; it is not wasted by men's spending on it; yea, the more lavish men are of this stock, the more they draw out of this treasure, the more it grows and abounds! As men do not spend their grace, but increase it, by its exercise, no more do they their indwelling sin. The more men exercise their grace in duties of obedience, the more it is strengthened and increased; and the more men exert and put forth the fruits of their lust, the more is that enraged and increased in them; -- it feeds upon itself, swallows up its own poison, and grows thereby. The more men sin, the more are they inclined unto sin. It is from the deceitfulness of this law of sin, whereof we shall speak afterward at large, that men persuade themselves that by this or that particular sin they shall so satisfy their lusts as that they shall need to sin no more. Every sin increaseth the principle, and fortifieth the habit of sinning. It is an evil treasure, that increaseth by doing evil. And where doth this treasure lie? It is in the heart; there it is laid up, there it is kept in safety. All the men in the world, all the angels in heaven, cannot dispossess a man of this treasure, it is so safely stored in the heart.
The heart in the Scripture is variously used; sometimes for the mind and understanding, sometimes for the will, sometimes for the affections, sometimes for the conscience, sometimes for the whole soul. Generally, it denotes the whole soul of man and all the faculties of it, not absolutely, but as they are all one principle of moral operations, as they all concur in our doing good or evil. The mind, as it inquireth, discerneth, and judgeth what is to be done, what refused; the will, as it chooseth or refuseth and avoids; the affections, as they like or dislike, cleave to or have an aversation from, that which is proposed to them; the conscience, as it warns and determines, -- are all together called the heart. And in this sense
219
it is that we say the seat and subject of this law of sin is the heart of man. Only, we may add that the Scripture, speaking of the heart as the principle
of men's good or evil actions, doth usually insinuate together with it two things belonging unto the manner of their performance: --
1. A suitableness and pleasingness unto the soul in the things that are done. When men take delight and are pleased in and with what they do, they are said to do it heartily, with their whole hearts. Thus, when God himself blesseth his people in love and delight, he says the doth it "with his whole heart, and with his whole soul," <243241>Jeremiah 32:41.
2. Resolution and constancy in such actions. And this also is denoted in the metaphorical expression before used of a treasure, from whence men do constantly take out the things which either they stand in need of or do intend to use.
This is the subject, the seat, the dwelling-place of this law of sin, -- the heart; as it is the entire principle of moral operations, of doing good or evil, as out of it proceed good or evil. Here dwells our enemy; this is the fort, the citadel of this tyrant, where it maintains a rebellion against God all our days. Sometimes it hath more strength, and consequently more success; sometimes less of the one and of the other; but it is always in rebellion whilst we live.
That we may in our passage take a little view of the strength and power of sin from this seat and subject of it, we may consider one or two properties of the heart that exceedingly contribute thereunto. It is like an enemy in war, whose strength and power lie not only in his numbers and force of men or arms, but also in the unconquerable forts that he doth possess. And such is the heart to this enemy of God and our souls; as will appear from the properties of it, whereof one or two shall be mentioned.
1. It is unsearchable: <241709>Jeremiah 17:9, 10, "Who can know the heart? I the LORD search it." The heart of man is pervious to God only; hence he takes the honor of searching the heart to be as peculiar to himself, and as fully declaring him to be God, as any other glorious attribute of his nature. We know not the hearts of one another; we know not our own hearts as we ought. Many there are that know not their hearts as to their general bent and disposition, whether it be good or bad, sincere and sound, or corrupt
220
and naught; but no one knows all the secret intrigues, the windings and turnings, the actings and aversations of his own heart. Hath any one the perfect measure of his own light and darkness? Can any one know what actings of choosing or aversation his will will bring forth, upon the proposal of that endless variety of objects that it is to be exercised with? Can any one traverse the various mutability of his afflictions? Do the secret springs of acting and refusing in the soul lie before the eyes of any man? Doth any one know what will be the motions of the mind or will in such and such conjunctions of things, such a suiting of objects, such a pretension of reasonings, such an appearance of things desirable? All in heaven and earth, but the infinite, all-seeing God, are utterly ignorant of these things. In this unsearchable heart dwells the law of sin; and much of its security, and consequently of its strength, lies in this, that it is past our finding out. We fight with an enemy whose secret strength we cannot discover, whom we cannot follow into its retirements. Hence, oftentimes, when we are ready to think sin quite ruined, after a while we find it was but out of sight. It hath coverts and retreats in an unsearchable heart, whither we cannot pursue it. The soul may persuade itself all is well, when sin may be safe in the hidden darkness of the mind, which it is impossible that he should look into; for whatever makes manifest is light. It may suppose the will of sinning is utterly taken away, when yet there is an unsearchable reserve for a more suitable object, a more vigorous temptation, than at present it is tried withal. Hath a man had a contest with any lust, and a blessed victory over it by the Holy Ghost as to that present trial? -- when he thinks it is utterly expelled, he ere long finds that it was but retired out of sight. It can lie so close in the mind's darkness, in the will's indisposition, in the disorder and carnality of the affections, that no eye can discover it. The best of our wisdom is but to watch its first appearances, to catch its first under-earth heavings and workings, and to set ourselves in opposition to them; for to follow it into the secret corners of the heart, that we cannot do. It is true, there is yet a relief in this case, -- namely, that he to whom the work of destroying the law of sin and body of death in us is principally committed, namely, the Holy Ghost, comes with his axe to the very root; neither is there any thing in an unsearchable heart that is not "naked and open unto him," <580413>Hebrews 4:13; but we in a way of duty may hence see what an enemy we have to deal withal.
221
2. As it is unsearchable, so it is deceitful, as in the place above mentioned: "It is deceitful above all things," -- incomparably so. There is great deceit in the dealings of men in the world; great deceit in their counsels and contrivances in reference to their affairs, private and public; great deceit in their words and actings: the world is full of deceit and fraud. But all this is nothing to the deceit that is in man's heart towards himself; for that is the meaning of the expression in this place, and not towards others. Now, incomparable deceitfulness, added to unsearchableness, gives a great addition and increase of strength to the law of sin, upon the account of its seat and subject. I speak not yet of the deceitfulness of sin itself, but the deceitfulness of the heart where it is seated. <202625>Proverbs 26:25, "There are seven abominations in the heart;" that is, not only many, but an absolute complete number, as seven denotes. And they are such abominations as consist in deceitfulness; so the caution foregoing insinuates, "Trust him not:" for it is only deceit that should make us not to trust in that degree and measure which the object is capable of.
Now, this deceitfulness of the heart, whereby it is exceedingly advantaged in its harboring of sin, lies chiefly in these two things: --
(1.) That it abounds in contradictions, so that it is not to be found and dealt withal according to any constant rule and way of procedure. There are some men that have much of this, from their natural constitution, or from other causes, in their conversation. They seem to be made up of contradictions; sometimes to be very wise in their affairs, sometimes very foolish; very open, and very reserved; very facile, and very obstinate; very easy to be entreated, and very revengeful, -- all in a remarkable height. This is generally accounted a bad character, and is seldom found but when it proceeds from some notable predominant lust. But, in general, in respect of moral good or evil, duty or sin, it is so with the heart of every man, -- flaming hot, and key cold; weak, and yet stubborn; obstinate, and facile. The frame of the heart is ready to contradict itself every moment. Now you would think you had it all for such a frame, such a way; anon it is quite otherwise: so that none know what to expect from it. The rise of this is the disorder that is brought upon all its faculties by sin. God created them all in a perfect harmony and union. The mind and reason were in perfect subjection and subordination to God and his will; the will answered, in its choice of good, the discovery made of it by the mind; the
222
affections constantly and evenly followed the understanding and will. The mind's subjection to God was the spring of the orderly and harmonious motion of the soul and all the wheels in it. That being disturbed by sin, the rest of the faculties move cross and contrary one to another. The will chooseth not the good which the mind discovers; the affections delight not in that which the will chooseth; but all jar and interfere, cross and rebel against each other. This we have got by our falling from God. Hence sometimes the will leads, the judgment follows. Yea, commonly the affections, that should attend upon all, get the sovereignty, and draw the whole soul captive after them. And hence it is, as I said, that the heart is made up of so many contradictions in its actings. Sometimes the mind retains its sovereignty, and the affections are in subjection, and the will ready for its duty. This puts a good face upon things. Immediately the rebellion of the affections or the obstinacy of the will takes place and prevails, and the whole scene is changed. This, I say, makes the heart deceitful above all things: it agrees not at all in itself, is not constant to itself, hath no order that it is constant unto, is under no certain conduct that is stable; but, if I may so say, hath a rotation in itself, where ofttimes the feet lead and guide the whole.
(2.) Its deceit lies in its full promisings upon the first appearance of things; and this also proceeds from the same principle with the former. Sometimes the affections are touched and wrought upon; the whole heart appears in a fair frame; all promiseth to be well. Within a while the whole frame is changed; the mind was not at all affected or turned; the affections a little acted their parts and are gone off, and all the fair promises of the heart are departed with them. Now, add this deceitfulness to the unsearchableness before mentioned, and we shall find that at least the difficulty of dealing effectually with sin in its seat and throne will be exceedingly increased. A deceiving and a deceived heart, who can deal with it? -- especially considering that the heart employs all its deceits unto the service of sin, contributes them all to its furtherance. All the disorder that is in the heart, all its false promises and fair appearances, promote the interest and advantages of sin. Hence God cautions the people to look to it, lest their own hearts should entice and deceive them.
Who can mention the treacheries and deceits that lie in the heart of man? It is not for nothing that the Holy Ghost so expresseth it, "It is deceitful
223
above all things," -- uncertain in what it doth, and false in what it promiseth. And hence moreover it is, amongst other causes, that, in the pursuit of our war against sin, we have not only the old work to go over and over, but new work still while we live in this world, still new stratagems and wiles to deal withal; as the manner will be where unsearchableness and deceitfulness are to be contended with.
There are many other properties of this seat and subject of the law of sin which might be insisted on to the same end and purpose, but that would too far divert us from our particular design, and therefore I shall pass these over with sonic few considerations: --
First, Never let us reckon that our work in contending against sin, in crucifying, mortifying, and subduing of it, is at an end. The place of its habitation is unsearchable; and when we may think that we have thoroughly won the field, there is still some reserve remaining that we saw not, that we knew not of. Many conquerors have been ruined by their carelessness after a victory, and many have been spiritually wounded after great successes against this enemy. David was so; his great surprisal into sin was after a long profession, manifold experiences of God, and watchful keeping himself from his iniquity. And hence, in part, hath it come to pass that the profession of many hath declined in their old age or riper time; which must more distinctly be spoken to afterward. They have given over the work of mortifying of sin before their work was at an end. There is no way for us to pursue sin in its unsearchable habitation but by being endless in our pursuit. And that command of the apostle which we have, <510305>Colossians 3:5, on this account is as necessary for them to observe who are towards the end of their race, as those that are but at the beginning of it: "Mortify therefore your members which are upon the earth;" be always doing it whilst you live in this world. It is true, great ground is obtained when the work is vigorously and constantly carried on; sin is much weakened, so that the soul presseth forwards towards perfection: but yet the work must be endless; I mean, whilst we are in this world. If we give over, we shall quickly see this enemy exerting itself with new strength and vigor. It may be under some great affliction, it may be in some eminent enjoyment of God, in the sense of the sweetness of blessed communion with Christ, we have been ready to say that there was an end of sin, that it was dead and gone for ever; but have we not found the contrary by
224
experience? hath it not manifested that it was only retired into some unsearchable recesses of the heart, as to its in-being and nature, though, it may be, greatly weakened in its power? Let us, then, reckon on it, that there is no way to have our work done but by always doing of it; and he who dies fighting in this warfare dies assuredly a conqueror.
Secondly, Hath it its residence in that which is various, inconstant, deceitful above all things? This calls for perpetual watchfulness against it. An open enemy, that deals by violence only, always gives some respite. You know where to have him and what he is doing, so as that sometimes you may sleep quietly without fear. But against adversaries that deal by deceit and treachery (which are long swords, and reach at the greatest distance) nothing will give security but perpetual watchfulness. It is impossible we should in this case be too jealous, doubtful, suspicious, or watchful. The heart hath a thousand wiles and deceits; and if we are in the least off from our watch, we may, be sure to be surprised. Hence are those reiterated commands and cautions given for watching, for being circumspect, diligent, careful, and the like. There is no living for them who have to deal with an enemy deceitful above all things, unless they persist in such a frame. All cautions that are given in this case are necessary, especially that, "Remember not to believe." Doth the heart promise fair? -- rest not on it, but say to the Lord Christ, "Lord, do thou undertake for me." Doth the sun shine fair in the morning? -- reckon not therefore on a fair day; the clouds may arise and fall. Though the morning give a fair appearance of serenity and peace, turbulent affections may arise, and cloud the soul with sin and darkness.
Thirdly then, commit the whole matter with all care and diligence unto Him who can search the heart to the uttermost, and knows how to prevent all its treacheries and deceits. In the firings before mentioned lies our duty, but here lies our safety. There is no treacherous corner in our hearts but he can search it to the uttermost; there is no deceit in them but he can disappoint it. This course David takes, Psalm 139. After he had set forth the omnipresence of God and his omniscience, verses 1-10, he makes improvement of it: verse 23, "Search me, O God, and try me." As if he had said, "It is but a little that I know of my deceitful heart, only I would be sincere; I would not have reserves for sin retained therein. Wherefore, do thou, who art present with my heart, who knowest my thoughts long
225
before, undertake this work, perform it thoroughly, for thou alone art able so to do."
There are yet other arguments for the evidencing of the power and strength of indwelling sin, hem whence it is termed a "law," which we must pass through, according to the order wherein before we laid them down.
226
CHAPTER 4.
Indwelling sin enmity against God -- Thence its power -- Admits of no peace nor rest -- Is against. God himself -- Acts itself in aversation from God, and propensity to evil -- Is universal -- To all of God -- In all of the soul -- Constant.
SECONDLY. WE have seen the seat and subject of this law of sin. In the next place we might take a view of its nature in general, which also will manifest its power and efficacy; but this I shall not enlarge upon, it being not my business to declare the nature of indwelling sin: it hath also been done by others. I shall therefore only, in reference unto our special design in hand, consider one property of it that belongs unto its nature, and this always, wherever it is. And this is that which is expressed by the apostle, <450807>Romans 8:7, "The carnal mind is enmity against God." That which is here called fron> hma thv~ sarkov> , "the wisdom of the flesh," is the same with "the law of sin" which we insist on. And what says he hereof? Why, it is e]cqra eijv Qeo>n, -- "enmity against God." It is not only an enemy, -- for so possibly some reconciliation of it unto God might be made, -- but it is enmity itself, and so not capable of accepting any terms of peace. Enemies may be reconciled, but enmity cannot; yea, the only way to reconcile enemies is to destroy the enmity. So the apostle in another case tells us, <450510>Romans 5:10, "We, who were enemies, are reconciled to God;" that is, a work compassed and brought about by the blood of Christ, -- the reconciling of the greatest enemies But when he comes to speak of enmity, there is no way for it, but it must be abolished and destroyed: <490215>Ephesians 2:15, "Having abolished in his flesh the enmity." There is no way to deal with any enmity whatever but by its abolition or destruction.
And this also lies in it as it is enmity, that every part and parcel of it, if we may so speak, the least degree of it that can possibly remain in any one, whilst and where there is any thing of its nature, is enmity still. It may not be so effectual and powerful in operation as where it hath more life and vigor, but it is enmity still As every drop of poison is poison, and will infect, and every spark of fire is fire, and will burn; so is every thing of the law of sin, the last, the least of it, -- it is enmity, it will poison, it will burn. That which is any thing in the abstract is still so whilst it hath any
227
being at all. Our apostle, who may well be supposed to have made as great a progress in the subduing of it as any one on the earth, yet after all cries out for deliverance, as from an irreconcilable enemy, <450724>Romans 7:24. The meanest acting, the meanest and most imperceptible working of it, is the acting and working of enmity. Mortification abates of its force, but doth not change its nature. Grace changeth the nature of man, but nothing can change the nature of sin. Whatever effect be wrought upon it, there is no effect wrought in it, but that it is enmity still, sin still. This then, by it, is our state and condition: -- "God is love," 1<620408> John 4:8. He is so in himself, eternally excellent, and desirable above all. He is so to us, he is so in the blood of his Son and in all the inexpressible fruits of it, by which we are what we are, and wherein all our future hopes and expectations are wrapped up. Against this God we carry about us an enmity all our days; an enmity that hath this from its nature, that it is incapable of cure or reconciliation. Destroyed it may be, it shall be, but cured it cannot be. If a man hath an enemy to deal withal that is too mighty for him, as David had with Saul, he may take the course that he did, -- consider what it is that provoked his enemy against him, and so address himself to remove the cause and make up his peace: 1<092619> Samuel 26:19,
"If the LORD have stirred thee up against me, let him accept an offering: but if they be the children of men, cursed be they before the LORD."
Come it from God or man, there is yet hope of peace. But when a man hath enmity itself to deal withal, nothing is to be expected but continual fighting, to the destruction of the one party. If it be not overcome and destroyed, it will overcome and destroy the soul.
And herein lies no small part of its power, which we are inquiring after, -- it can admit of no terms of peace, of no composition. There may be a composition where there is no reconciliation, -- there may be a truce where there is no peace; but with this enemy we can obtain neither the one nor the other. It is never quiet, conquering nor conquered; which was the only kind of enemy that the famous warrior complained of old. It is in vain for a man to have any expectation of rest from his lust but by its death; of absolute freedom but by his own. Some, in the tumultuating of their corruptions, seek for quietness by laboring to satisfy them, "making
228
provision for the flesh, to fulfill the lusts thereof," as the apostle speaks, <451314>Romans 13:14. This is to aslake fire by wood and oil. As all the fuel in the world, all the fabric of the creation that is combustible, being cast into the fire, will not at all satisfy it, but increase it; so is it with satisfaction given to sin by sinning, -- it doth but inflame and increase. If a man will part with some of his goods unto an enemy, it may satisfy him; but enmity will have all, and is not one whit the more satisfied than if he had received nothing at all, -- like the lean cattle that were never the less hungry for having devoured the fat. You cannot bargain with the fire to take but so much of your houses; ye have no way but to quench it. It is in this case as it is in the contest between a wise man and a fool: <202909>Proverbs 29:9, "Whether he rage or laugh, there is no rest." Whatever frame or temper he be in, his importunate folly makes him troublesome. It is so with this indwelling sin: whether it violently tumultuate, as it will do on provocations and temptations, it will be outrageous in the soul; or whether it seem to be pleased and contented, to be satisfied, all is one, there is no peace, no rest to be had with it or by it. Had it, then, been of any other nature, some other way might have been fixed on; but seeing it consists in enmity, all the relief the soul hath must lie in its ruin.
Secondly, It is not only said to be "enmity," but it is said to be "enmity against God." It hath chosen a great enemy indeed. It is in sundry places proposed as our enemy: 1<600211> Peter 2:11, "Abstain from fleshly lusts, which war against the soul;" they are enemies to the soul, that is, to ourselves. Sometimes as an enemy to the Spirit that is in us: "The flesh lusteth" or fighteth "against the Spirit, <480517>Galatians 5:17. It fights against the Spirit, or the spiritual principle that is in us, to conquer it; it fights against our souls, to destroy them. It hath special ends and designs against our souls, and against the principle of grace that is in us; but its proper formal object is God: it is "enmity against God." It is its work to oppose grace; it is a consequent of its work to oppose our souls, which follows upon what it doth more than what it intends; but its nature and formal design is to oppose God, -- God as the lawgiver, God as holy, God as the author of the gospel, a way of salvation by. grace, and not by works, -- this is the direct object of the law of sin. Why doth it oppose duty, so that the good we would do we do not, either as to matter or manner? Why doth it render the soul carnal, indisposed, unbelieving, unspiritual, weary,
229
wandering? It is because of its enmity to God, whom the soul aims to have communion withal in duty. It hath, as it were, that command from Satan which the Assyrians had from their king:
"Fight neither with small nor great, save only with the king of Israel," 1<112231> Kings 22:31.
It is neither great nor small, but God himself, the King of Israel, that sin sets itself against. There lies the secret formal reason of all its opposition to good, -- even because it relates unto God. May a road, a trade, a way of duties be set up, where communion with God is not aimed at, but only the duty itself, as is the manner of men in most of their superstitious worship, the opposition that will lie against it from the law of sin will be very weak, easy, and gentle. Or, as the Assyrians, because of his show of a king, assaulted Jehoshaphat, but when they found that it was not Ahab, they turned back from pursuing of him; so because there is a show and appearance of the worship of God, sin may make head against it at first, but when the duty cries out in the heart that indeed God is not there, sin turns away to seek out its proper enemy, even God himself, elsewhere. And hence do many poor creatures spend their days in dismal, tiring superstitions, without any great reluctancy from within, when others cannot be suffered freely to watch with Christ in a spiritual manner one hour. And it is no wonder that men fight with carnal weapons for their superstitious worship without, when they have no fighting against it within; for God is not in it, and the law of sin makes not opposition to any duty, but to God in every duty. This is our state and condition: -- All the opposition that ariseth in us unto any thing that is spiritually good, whether it be from darkness in the mind, or aversation in the will, or sloth in the affections, all the secret arguings and reasonings that are in the soul in pursuit of them, the direct object of them is God himself. The enmity lies against him; which consideration surely should influence us to a perpetual, constant watchfulness over ourselves.
It is thus also in respect of all propensity unto sin, as well as aversation from God. It is God himself that is aimed at. It is true, the pleasures, the wages of sin, do greatly influence the sensual, carnal affections of men: but it is the holiness and authority of God that sin itself rises up against; it hates the yoke of the Lord. "Thou hast been weary of me," saith God to
230
sinners; and that during their performance of abundance of duties. Every act of sin is a fruit of being weary of God. Thus Job tells us what lies at the bottom in the heart of sinners: "They say to God, Depart from us;" -- it is enmity against him and aversation from him. Here lies the formal nature of every sin: -- it is an opposition to God, a casting off his yoke, a breaking off the dependence which the creature ought to have on the Creator. And the apostle, <450807>Romans 8:7, gives the reason why he affirms "the carnal mind to be enmity against God," -- namely, "because it is not subject to the will of God, nor indeed can be." It never is, nor will, nor can be subject to God, its whole nature consisting in an opposition to him. The soul wherein it is may be subject to the law of God; but this law of sin sets up in contrariety unto it, and will not be in subjection.
To manifest a little farther the power of this law of sin from this property of its nature, that it is enmity against God, one or two inseparable adjuncts of it may be considered, which will farther evince it: --
1. It is universal. Some contentions are bounded unto some particular concernments; this is about one thing, that about another. It is not so here; the enmity is absolute and universal, as are all enmities that are grounded in the nature of the things themselves. Such enmity is against the whole kind of that which is its object. Such is this enmity: for,
(1.) It is universal to all of God; and,
(2.) It is universal in all of the soul.
(1.) It is universal to all of God. If there were any thing of God, his nature, properties, his mind or will, his law or gospel, any duty of obedience to him, of communion with him, that sin had not an enmity against, the soul might have a constant shelter and retreat within itself, by applying itself to that of God, to that of duty towards him, to that of communion with him, that sin would make no opposition against. But the enmity lies against God, and all of God, and every thing wherein or whereby we have to do with him. It is not subject to the law, nor any part or parcel, word or tittle of the law. Whatever is opposite to any thing as such, is opposite unto all of it. Sin is enmity to God as God, and therefore to all of God. Not his goodness, not his holiness, not his mercy, not his grace, not his promises: there is not any thing of him which it doth not make head against; nor any
231
duty, private, public, in the heart, in external works, which it opposeth not. And the nearer (if I may so say) any thing is to God, the greater is its enmity unto it. The more of spirituality and holiness is in any thing, the greater is its enmity. That which hath most of God hath most of its opposition. Concerning them in whom this law is most predominant, God says,
"Ye have set at nought all my counsel, and would none of my reproof," <200125>Proverbs 1:25.
Not this or that part of God's counsel, his mind, or will is opposed, but all his counsel; whatever he calleth for or guideth unto, in every particular of it, all is set at nought, and nothing of his reproof attended unto. A man would think it not very strange that sin should maintain an enmity against God in his law, which comes to judge it, to condemn it; but it raiseth a greater enmity against him in his gospel, wherein he tenders mercy and pardon as a deliverance from it; and that merely because more of the glorious properties of God's nature, more of his excellencies and condescension, is manifested therein than in the other.
(2.) It is universal in all of the soul. Would this law of sin have contented itself to have subdued any one faculty of the soul, -- would it have left any one at liberty, any one affection free from its yoke and bondage, -- it might possibly have been with more ease opposed or subdued. But when Christ comes with his spiritual power upon the soul, to conquer it to himself, he hath no quiet landing-place. He can set foot on no ground but what he must fight for and conquer. Not the mind, not an affection, not the will, but all is secured against him. And when grace hath made its entrance, yet sin will dwell in all its coasts. Were any thing in the soul at perfect freedom and liberty, there a stand might be made to drive it from all the rest of its holds; but it is universal, and wars in the whole soul. The mind hath its own darkness and vanity to wrestle with, -- the will its own stubborness, obstinacy, and perverseness; every affection its own frowardness and aversation from God, and its sensuality, to deal withal: so that one cannot yield relief unto another as they ought; they have, as it were, their hands full at home. Hence it is that our knowledge is imperfect, our obedience weak, love not unmixed, fear not pure, delight not free and noble. But I must not insist on these particulars, or I could abundantly
232
show how diffused this principle of enmity against God is through the whole soul.
2. Hereunto might be added its constancy. It is constant unto itself, it wavers not, it hath no thoughts of yielding or giving over, notwithstanding the powerful opposition that is made unto it both by the law and gospel; as afterward shall be showed.
This, then, is a third evidence of the power of sin, taken from its nature and properties, wherein I have fixed but On one instance for its illustration, -- namely, that it is "enmity against God," and that universal and constant. Should we eater upon a full description of it, it would require more space and time than we have allotted to this whole subject. What hath been delivered might give us a little sense of it, if it be the will of God, and stir us up unto watchfulness. What can be of a more sad consideration than that we should carry about us constantly that which is enmity against God, and that not in this or that particular, but in all that he is and in all wherein he hath revealed himself? I cannot say it is well with them who find it not. It is well with them, indeed, in whom it is weakened, and the power of it abated; but yet, for them who say it is not in them, they do but deceive themselves, and there is no truth in them.
233
CHAPTER 5.
Nature of sin farther discovered as it is enmity against God -- Its aversation from all good opened -- Means to prevent the effects of it prescribed.
THIRDLY. WE have considered somewhat of the nature of indwelling sin, not absolutely, but in reference unto the discovery of its power; but this more clearly evidenceth itself in its actings and operations. Power is an act of life, and operation is the only discoverer of life. We know not that any thing lives but by the effects and works of life; and great and strong operations discover a powerful and vigorous life. Such are the operations of this law of sin, which are all demonstrations of its power.
That which we have declared concerning its nature is, that it consists in enmity. Now, there are two general heads of the working or operation of enmity, -- first, Aversation; secondly, Opposition.
First, Aversation. Our Savior, describing the enmity that was between himself and the teachers of the Jews, by the effects of it, saith in the prophet, "My soul loathed them, and their soul also abhorred me," <381108>Zechariah 11:8. Where there is mutual enmity, there is mutual aversation, loathing, and abomination. So it was between the Jews and the Samaritans, -- they were enemies, and abhorred one another; as <430409>John 4:9.
Secondly, Opposition, or contending against one another, is the next product of enmity. <236310>Isaiah 63:10, "He was turned to be their enemy, and he fought against them;" speaking of God towards the people. Where there is enmity, there will be fighting; it is the proper and natural product of it. Now, both these effects are found in this law of sin: --
First, For aversation. There is an aversation in it unto God and every thing of God, as we have in part discovered in handling the enmity itself, and so shall not need much to insist upon it again. All indisposition unto duty, wherein communion with God is to be obtained; all weariness of duty; all carnality, or formality unto duty, -- it all springs from this root. The wise man cautions us against this evil: <210501>Ecclesiastes 5:1, "Keep thy foot when
234
thou goest to the house of God;" -- "Hast thou any spiritual duty to perform, and dost thou design the attaining of any communion with God? look to thyself, take care of thy affections; they will be gadding and wandering, and that from their aversation to what thou hast in hand." There is not any good that we would do wherein we may not find this aversation exercising itself. "When I would do good, evil is present with me;" -- "At any time, at all times, when I would do any thing that is spiritually good, it is present, -- that is, to hinder me, to obstruct me in my duty; because it abhors and loathes the thing which I have in hand, it will keep me off from it if it be possible." In them in whom it prevails, it comes at length unto that frame which is expressed, <263331>Ezekiel 33:31. It will allow an outward, bodily presence unto the worship of God, wherein it is not concerned, but it keeps the heart quite away.
It may be some will pretend they find it not so in themselves, but they have freedom and liberty in and unto all the duties of obedience that they attend unto. But I fear this pretended liberty will be found, upon examination, to arise from one or both of these causes: --First, Ignorance of the true state and condition of their own souls, of their inward man and its actings towards God. They know not how it is with them, and therefore are not to be believed in what they report. They are in the dark, and neither know what they do nor whither they are going. It is like the Pharisee knew little of this matter; which made him boast of his duties to God himself. Or, secondly, It may be, whatever duties of worship or obedience such persons perform, they may, through want of faith and an interest in Christ, have no communion with them; and if so, sin will make but little opposition unto them therein. We speak of them whose hearts are exercised with these things. And if under their complaints of them, and groanings for deliverance from them, others cry out unto them, "Stand off, we are holier than ye," they are willing to bear their condition, as knowing that their way may be safe, though it be troublesome; and being willing to see their own dangers, that they may avoid the ruin which others fall into.
Let us, then, a little consider this aversation in such acts of obedience as wherein there is no concernment but that of God and the soul. In public duties there may be a mixture of other considerations; they may be so influenced by custom and necessity, that a right judgment cannot from them be made of this matter. But let us take into consideration the duties
235
of retirement, as private prayer and meditation, and the like; or else extraordinary duties, or duties to be performed in an extraordinary manner: --
1. In these will this aversation and loathing oftentimes discover itself in the affections. A secret striving will be in them about close and cordial dealing with God, unless the hand of God in his Spirit be high and strong upon his soul. Even when convictions, sense of duty, dear and real esteem of God and communion with him, have carried the soul into its closet, yet if there be not the vigor and power of a spiritual life constantly at work, there will be a secret loathness in them unto duty; yea, sometimes there will be a violent inclination to the contrary, so that the soul had rather do any thing, embrace any diversion, though it wound itself thereby, than vigorously apply itself unto that which in the inward man it breathes after. It is weary before it begins, and says, "When will the work be over?" Here God and the soul are immediately concerned; and it is a great conquest to do what we would, though we come exceedingly short of what we should do.
2. It discovers itself in the mind also. When we address ourselves to God in Christ, we are, as Job speaks, to "fill our mouths with arguments," Job<182304> 23:4, that we may be able to plead with him, as he calls upon us to do: <234326>Isaiah 43:26, "Put me in remembrance; let us plead together." Whence the church is called upon to take unto itself words or arguments in going to God, <281402>Hosea 14:2. The sum is, that the mind should be furnished with the considerations that are prevailing with God, and be in readiness to plead them, and to manage them in the most spiritual manner, to the best advantage. Now, is there no difficulty to get the mind into such a frame as to lay out itself to the utmost in this work; to be clear, steady, and constant in its duty; to draw out and make use of its stores and furniture of promises and experiences? It starts, wanders, flags, -- all from this secret aversation unto communion with God, which proceeds from the law of indwelling sin. Some complain that they can make no work of meditation, -- they cannot bend their minds unto it. I confess there may be a great cause of this in their want of a right understanding of the duty itself, and of the ways of managing the soul in it; which therefore I shall a little speak to afterward: but yet this secret enmity hath its hand in the loss they are at also, and that both in their minds and in their affections.
236
Others are forced to live in family and public duties, they find such little benefit and success in private. And here hath been the beginning of the apostasy of many professors, and the source of many foolish, sensual opinions. Finding this aversation in their minds and affections from closeness and constancy in private spiritual duties, not knowing how to conquer and prevail against these difficulties through Him who enables us, they have at first been subdued to a neglect of them, first partial, then total, until, having lost all conscience of them, they have had a door opened unto all sin and licentiousness, and so to a full and utter apostasy. I am persuaded there are very few that apostatize from a profession of any continuance, such as our days abound withal, but their door of entrance into the folly of backsliding was either some great and notorious sin that blooded their consciences, tainted their affections, and intercepted all delight of having any thing more to do with God; or else it was a course of neglect in private duties, arising from a weariness of contending against that powerful aversation which they found in themselves unto them. And this also, through the craft of Satan, hath been improved into many foolish and sensual opinions of living unto God without and above any duties of communion. And we find, that after men have for a while choked and blinded their consciences with this pretense, cursed wickedness or sensuality hath been the end of their folly. And the reason of all this is, that the giving way to the law of sin in the least is the giving strength unto it. To let it alone, is to let it grow; not to conquer it, is to be conquered by it.
As it is in respect of private, so it is also in respect of public duties, that have any thing extraordinary in them. What strivings, strugglings, and pleadings are there in the heart about them, especially against the spirituality of them! Yea, in and under them, will not the mind and affections sometimes be entangled with things uncouth, new, and strange unto them, such as, at the time of the least serious business, a man would not deign to take into his thoughts? But if the least loose, liberty, or advantage be given unto indwelling sin, if it be not perpetually watched over, it will work to a strange and unexpected issue. In brief, let the soul unclothe any duty whatever, private or public, any thing that is called good, -- let a man divest it of all outward respects which secretly insinuate themselves into the mind and give it some complacency in what
237
it is about, but do not render it acceptable unto God -- and he shall assuredly find somewhat of the power and some of the effects of this aversation. It begins in loathness and indisposition; goes on with entangling the mind and affections with other things; and will end, if not prevented, in weariness of God, which he complains of in his people, <234322>Isaiah 43:22. They ceased from duty because they were "weary of God."
But this instance being of great importance unto professors in their walking with God, we must not pass it over without some intimations of directions for them in their contending against it and opposition to it. Only this must be premised, that I am not giving directions for the mortifying of indwelling sin in general, -- which is to be done alone by the Spirit of Christ, by virtue of our union with him, <450813>Romans 8:13, -- but only of our particular duty with reference unto this especial evil or effect of indwelling sin that we have a little insisted on, or what in this single case the wisdom of faith seems to direct unto and call for; which will be our way and course in our process upon the consideration of other effects of it.
1. The great means to prevent the fruits and effects of this aversation is the constant keeping of the soul in a universally holy frame. As this weakens the whole law of sin, so answerably all its properties, and particularly this aversation. It is this frame only that will enable us to say with the Psalmist, <195707>Psalm 57:7, "My heart is fixed, O God, my heart is fixed." It is utterly impossible to keep the heart in a prevailing holy frame in any one duty, unless it be so in and unto all and every one. If sinentanglements get hold in any one thing, they will put themselves upon the soul in every thing. A. constant, even frame and temper in all duties, in all ways, is the only preservative for any one way. Let not him who is neglective in public persuade himself that all will be clear and easy in private, or on the contrary. There is a harmony in obedience; break but one part, and you interrupt the whole. Our wounds in particular arise generally from negligence as to the whole course; so David informs us, Psalm 119:6,
"Then shall I not be ashamed, when I have respect unto all thy commandments."
238
A universal respect to all God's commandments is the only preservative from shame; and nothing have we more reason to be ashamed of than the shameful miscarriages of our hearts in point of duty, which are from the principle before mentioned.
2. Labor to prevent the very beginnings of the workings of this aversation; let grace be beforehand with it in every duty. We are directed, 1<600407> Peter 4:7, to "watch unto prayer;" and as it is unto prayer, so unto every duty, -- that is, to consider and take care that we be not hindered from within nor from without as to a due performance of it. Watch against temptations, to oppose them; watch against the aversation that is in sin, to prevent it. As we are not to give place to Satan, no more are we to sin. If it be not prevented in its first attempts it will prevail. My meaning is: Whatever good, as the apostle speaks, we have to do, and find evil present with us (as we shall find it present), prevent its parleying with the soul, its insinuating of poison into the mind and affections, by a vigorous, holy, violent stirring up of the grace or graces that are to be acted and set at work peculiarly in that duty. Let Jacob come first into the world; or, if prevented by the violence of Esau, let him lay hold on his heel, to overthrow him and obtain the birthright. Upon the very first motion of Peter to our Savior, crying, "Master, spare thyself," he immediately replies, "Get thee behind me, Satan." So ought we to say, "Get thee gone, thou law of sin, thou present evil;" and it may be of the same use unto us. Get grace, then, up betimes unto duty, and be early in the rebukes of sin.
3. Though it do its worst, yet be sure it never prevail to a conquest. Be sure you be not wearied out by its pertinacity, nor driven from your hold by its importunity; do not faint by its opposition. Take the apostle's advice, <580611>Hebrews 6:11, 12,
"We desire that every one of you do show the same diligence to the full assurance of hope unto the end: that ye be not slothful."
Still hold out in the same diligence. There are many ways whereby men are driven from a constant holy performance of duties, all of them dangerous, if not pernicious to the soul. Some are diverted by business, some by company, some by the power of temptations, some discouraged by their own darkness; but none so dangerous as this, when the soul gives over in part or in whole, as wearied by the aversation of sin unto it, or to
239
communion with God in it. This argues the soul's giving up of itself unto the power of sin; which, unless the Lord break the snare of Satan therein, will assuredly prove ruinous. Our Savior's instruction is, that "we ought always to pray, and not to faint," <421801>Luke 18:1. Opposition will arise, -- none so bitter and keen as that from our own hearts; if we faint, we perish. "Take heed lest ye be wearied," saith the apostle, "and faint in your minds," <581203>Hebrews 12:3. Such a fainting as attended with a weariness, and that with a giving place to the aversation working in our hearts, is to be avoided, if we would not perish. The caution is the same with that of the same apostle, <451212>Romans 12:12, "Rejoicing in hope, patient in tribulation, continuing instant in prayer;" and in general with that of chap. <450612>6:12,
"Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof."
To cease from duty, in part or in whole, upon the aversation of sin unto its spirituality, is to give sin the rule, and to obey it in the lusts thereof. Yield not, then, unto it, but hold out the conflict; wait on God, and ye shall prevail: <234031>Isaiah 40:31,
"They that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint."
But that which is now so difficult will increase in difficulty if we give way unto it; but if we abide in our station, we shall prevail. The mouth of the Lord hath spoken it.
4. Carry about a constant, humbling sense of this close aversation unto spiritualness that yet lies in our nature. If men find the efficacy of it, what should, what consideration can, be more powerful, to bring them unto humble walking with God? That after all the discoveries that God hath made of himself unto them, all the kindness they have received from him, his doing of them good and not evil in all things, there should yet be such a heart of unkindness and unbelief still abiding as to have an aversation lying in it to communion with him, -- how ought the thoughts of it to cast us into the dust! to fill us with shame and self-abhorrency all our days! What have we found in God, in any of our approaches or addresses unto him, that it should be thus with us? What iniquity have we found in him? Hath
240
he been a wilderness unto us, or a land of darkness? Did we ever lose any thing by drawing nigh unto him? nay, hath not therein lain all the rest and peace which we have obtained? Is not he the fountain and spring of all our mercies, of all our desirable things? Hath he not bid us welcome at our coming? Have we not received from him more than heart can conceive or tongue express?
What ails, then, our foolish and wretched hearts, to harbor such a cursed secret dislike of him and his ways? Let us be ashamed and astonished at the consideration of it, and walk in an humbling sense of it all our days. Let us carry it about with us in the most secret of our thoughts. And as this is a duty in itself acceptable unto God, who delights to dwell with them that are of an humble and contrite spirit, so it is of exceeding efficacy to the weakening of the evil we treat of.
5. Labor to possess the mind with the beauty and excellency of spiritual things, that so they may be presented lovely and desirable to the soul; and this cursed aversation of sin will be weakened thereby. It is an innate acknowledged principle, that the soul of man will not keep up cheerfully unto the worship of God unless it have a discovery of a beauty and comeliness in it. Hence, when men had lost all spiritual sense and savor of the things of God, to supply the want that was in their own souls, they invented outwardly pompous and gorgeous ways of worship, in images, paintings, pictures, and I know not what carnal ornaments; which they have called "The beauties of holiness!" Thus much, however, was discovered therein, that the mind of man must see a beauty, a desirableness in the things of God's worship, or it will not delight in it; aversation will prevail. Let, then, the soul labor to acquaint itself with the spiritual beauty of obedience, of communion with God, and of all duties of immediate approach to him, that it may be rifled with delight in them. It is not my present work to discover the heads and springs of that beauty and desirableness which is in spiritual duties, in their relation to God, the eternal spring of all beauty, -- to Christ, the love, desire, and hope of all nations, -- to the Spirit, the great beautifier of souls, rendering them by his grace all glorious within; in their suitableness to the souls of men, as to their actings towards their last end, in the rectitude and holiness of the rule in attendance whereunto they are to be performed. But I only say at
241
present, in general, that to acquaint the soul throughly with these things is an eminent way of weakening the aversation spoken of.
242
CHAPTER 6.
The work of this enmity against God by way of opposition -- First, It lusteth -- Wherein the lusting of sin consisteth -- Its surprising of the soul -- Readiness to close with temptations -- Secondly, Its fighting and warring -- 1. In rebellion against the law of grace -- 2. In assaulting the soul.
How this enmity worketh by way of aversation hath been declared, as also the means that the soul is to use for the preventing of its effects and prevalency. The second way whereby it exerts itself is opposition. Enmity will oppose and contend with that wherewith it is at enmity; it is so in things natural and moral. As light and darkness, heat and cold, so virtue and vice oppose each other. So is it with sin and grace; saith the apostle, "These are contrary one to the other," <480517>Galatians 5:17; -- Allh>loiv ajntik> eitai. They are placed and set in mutual opposition, and that continually and constantly, as we shall see.
Now, there are two ways whereby enemies manage an opposition, -- first, by force; and, secondly, by fraud and deceit. So when the Egyptians became enemies to the children of Israel, and managed an enmity against them, <020110>Exodus 1:10, Pharaoh saith, "Let us deal wisely," or. rather cunningly and subtilely, "with this people;" for so Stephen, with respect to this word, expresseth it, <440719>Acts 7:19, by katasofisam> enov, -- he used "all manner of fraudulent sophistry." And unto this deceit they added force in their grievous oppressions. This is the way and manner of things where there is a prevailing enmity; and both these are made use of by the law of sin in its enmity against God and our souls.
I shall begin with the first, or its actings, as it were, in a way of force, in an open downright opposition to God and his law, or the good that a believing soul would do in obedience unto God and his law. And in this whole matter we must be careful to steer our course aright, taking the Scripture for our guide, with spiritual reason and experience for our companions; for there are many shelves in our course which must diligently be avoided, that none who consider these things be troubled without cause, or comforted without a just foundation.
243
In this first way, whereby this sin exerts its enmity in opposition, -- namely, as it were by force or strength, -- there are four things, expressing so many distinct degrees in its progress and procedure in the pursuit of its enmity: --
First, Its general inclination: It "lusteth," <480517>Galatians 5:17.
Secondly, Its particular way of contending: It "fights or wars," <450723>Romans 7:23; <590401>James 4:1; 1<600211> Peter 2:11.
Thirdly, Its success in this contest: It "brings the soul into captivity to the law of sin," <450723>Romans 7:23.
Fourthly, Its growth and rage upon success: It comes up to "madness," as an enraged enemy will do, <210903>Ecclesiastes 9:3. All which we must speak to in order.
First, In general it is said to lust: <480517>Galatians 5:17, "The flesh lusteth against the Spirit." This word expresseth the general nature of that opposition which the law of sin maketh against God and the rule of his Spirit or grace in them that believe; and, therefore, the least degree of that opposition is expressed hereby. When it doth any thing, it lusteth; as, because burning is the general acting of fire, whatever it doth else, it doth also burn. When fire doth any thing it bums; and when the law of sin doth any thing it lusts.
Hence, all the actings of this law of sin are called "The lusts of the flesh:" <480516>Galatians 5:16, "Ye shall not fulfill the lust of the flesh;" <451314>Romans 13:14, "Make no provision for the flesh, to fulfill the lusts thereof." Nor are these lusts of the flesh those only whereby men act their sensuality in riot, drunkenness, uncleanness, and the like; but they comprehend all the actings of the law of sin whatever, in all the faculties and affections of the soul. Thus, <490203>Ephesians 2:3, we have mention of the desires, or wills, or "lusts of the mind," as well as of the "flesh." The mind, the most spiritual part of the soul, hath its lusts, no less than the sensual appetite, which seems sometimes more properly to be called the "flesh." And in the products of these lusts there are "defilements of the spirit" as well as of the "flesh," 2<470701> Corinthians 7:1, -- that is, of the mind and understanding, as well of the appetite and affections, and the body that attends their
244
service. And in the blamelessness of all these consists our holiness: 1<520523> Thessalonians 5:23,
"The God of peace sanctify you wholly; and I pray God, your whole spirit, and soul, and body, be preserved blameless unto the coming of our Lord Jesus Christ."
Yea, by the "flesh" in this matter the whole old man, or the law of sin, is intended: <430306>John 3:6, "That which is born of the flesh is flesh," -- that is, it is all so, and nothing else; and whatever remains of the old nature in the new man is flesh still. And this flesh lusteth, -- this law of sin cloth so; which is the general bottom and foundation of all its opposition unto God. And this it doth two ways: --
1. In a hidden, close propensity unto all evil. This lies in it habitually. Whilst a man is in the state of nature, fully under the power and dominion of this law of sin, it is said that "every figment of his heart is evil, and that continually," <010605>Genesis 6:5. It can frame, fashion, produce, or act nothing but what is evil; because this habitual propensity unto evil that is in the law of sin is absolutely predominant in such a one. It is in the heart like poison that hath nothing to allay its venomous qualities, and so infects whatever it touches. And where the power and dominion of it is broken, yet in its own nature it hath still an habitual propensity unto that which is evil, wherein its lusting doth consist.
But here we must distinguish between the habitual frame of the heart and the natural propensity or habitual inclination of the law of sin in the heart. The habitual inclination of the heart is denominated from the principle that bears chief or sovereign rule in it; and therefore in believers it is unto good, unto God, unto holiness, unto obedience. The heart is not habitually inclined unto evil by the remainders of indwelling sin; but this sin in the heart hath a constant, habitual propensity unto evil in itself or its own nature. This the apostle intends by its being present with us: "It is present with me;" that is, always and for its own end, which is to lust unto sin.
It is with indwelling sin as with a river. Whilst the springs and fountains of it are open, and waters are continually supplied unto its streams, set a dam before it, and it causeth it to rise and swell until it bear down all or overflow the banks about it. Let these waters be abated, dried up in some
245
good measure in the springs of them, and the remainder may be coerced and restrained. But still, as long as there is any running water, it will constantly press upon what stands before it, according to its weight and strength, because it is its nature so to do; and if by any means it make a passage, it will proceed. So is it with indwelling sin; whilst the springs and fountains of it are open, in vain is it for men to set a clam before it by their convictions, resolutions, vows, and promises. They may check it for a while, but it will increase, rise high, and rage, at one time or another, until it bears down all those convictions and resolutions, or makes itself an under-ground passage by some secret lust, that shall give a full vent unto it. But now, suppose that the springs of it are much dried up by regenerating grace, the streams or actings of it abated by holiness, yet whilst any thing remains of it, it will be pressing constantly to have vent, to press forward into actual sin; and this is its lusting.
And this habitual propensity in it is discovered two ways: --
(1.) In its unexpected surprisals of the soul into foolish, sinful figments and imaginations, which it looked not for, nor was any occasion administered unto them. It is with indwelling sin as it is with the contrary principle of sanctifying grace. This gives the soul, if I may so say, many a blessed surprisal. It oftentimes ingenerates and brings forth a holy, spiritual frame in the heart and mind, when we have had no previous rational considerations to work them thereunto. And this manifests it to be an habitual principle prevailing in the mind: so <220612>Song of Solomon 6:12, "Or ever I was aware, my soul made me as the chariots of Ammi-nadib; that is, free, willing, and ready for communion with Christ. yT[i ]dæy; alo; -- "I knew not; it was done by the power of the Spirit of grace; so that I took no notice of it, as it were, until it was done." The frequent actings of grace in this manner, exciting acts of faith, love, and complacency in God, are evidences of much strength and prevalency of it in the soul. And thus, also, is it with indwelling sin; ere the soul is aware, without any provocation or temptation, when it knows not, it is cast into a vain and foolish frame. Sin produceth its figments secretly in the heart, and prevents the mind's consideration of what it is about. I mean hereby those "actus primo primi," first acts of the soul; which are thus far involuntary, as that they have not the actual consent of the will unto them, but are voluntary as far as sin hath its residence in the will. And these surprisals,
246
if the soul be not awake to take speedy care for the prevention of their tendency, do oftentimes set all as it were on fire, and engage the mind and affections into actual sin: for as by grace we are oftentimes, ere we are aware, "made as the chariots of a willing people," and are far engaged in heavenly-mindedness and communion with Christ, making speed in it as in a chariot; so by sin are we oftentimes, ere we are aware, carried into distempered affections, foolish imaginations, and pleasing delightfulness in things that are not good nor profitable. Hence is that caution of the apostle, <480601>Galatians 6:1, Ean< prolhfqh|~ -- "If a man be surprised at unawares with a fault, or in a transgression." I doubt not but the subtlety of Satan and the power of temptation are here taken into consideration by the apostle, which causeth him to express a man's falling into sin by prolhfqh,|~ -- "if he be surprised." So this working of indwelling sin also hath its consideration in it, and that in the chiefest place, without which nothing else could surprise us; for without the help thereof, whatever comes from without, from Satan or the world, must admit of some parley in the mind before it be received, but it is from within, from ourselves, that we are surprised. Hereby are we disappointed and wrought over to do that which we would not, and hindered from the doing of that which we would.
Hence it is, that when the soul is oftentimes doing as it were quite another thing, engaged quite upon another design, sin starts that in the heart or imaginations of it that carries it away into that which is evil and sinful. Yea, to manifest its power, sometimes, when the soul is seriously engaged in the mortification of any sin, it will, by one means or other, lead it away into a dalliance with that very sin whose ruin it is seeking, and whose mortification it is engaged in! But as there is in this operation of the law of sin a special enticing or entangling, we shall speak unto it fully afterward. Now, these surprisals can be from nothing but an habitual propensity unto evil in the principle from whence they proceed; not an habitual inclination unto actual sin in the mind or heart, but an habitual propensity unto evil in the sin that is in the mind or heart. This prevents the soul with its figments. How much communion with God is hereby prevented, how many meditations are disturbed, how much the minds and consciences of men have been defiled by this acting of sin, some may have observed. I know no greater burden in the life of a believer than these involuntary surprisals of soul; involuntary, I say, as to the actual consent of the will,
247
but not so in respect of that corruption which is in the will, and is the principle of them. And it is in respect unto these that the apostle makes his complaint, <450725>Romans 7:25.
(2.) This habitual inclination manifests itself in its readiness and promptness, without dispute or altercation, to join and close with every temptation whereby it may possibly be excited. As we know it is in the nature of fire to burn, because it immediately lays hold on whatever is combustible, let any temptation whatever be proposed unto a man, the suitableness of whose matter unto his corruptions, or manner of its proposal, makes it a temptation; immediately he hath not only to do with the temptation as outwardly proposed, but also with his own heart about it. Without farther consideration or debate, the temptation hath got a friend in him. Not a moment's space is given between the proposal and the necessity there is incumbent on the soul to look to its enemy within. And this also argues a constant, habitual propensity unto evil. Our Savior said of the assaults and temptations of Satan, "The prince of this world cometh, and he hath no part in me," <431430>John 14:30. He had more temptations, intensively and extensively, in number, quality, and fierceness, from Satan and the world, than ever had any of the sons of men; but yet in all of them he had to deal only with that which came from without. His holy heart had nothing like to them, suited to them, or ready to give them entertainment: "The prince of this world had nothing in him." So it was with Adam. When a temptation befell him, he had only the outward proposal to look unto; all was well within until the outward temptation took place and prevailed. With us it is not so. In a city that is at unity in itself, compact and entire, without divisions and parties, if an enemy approach about it, the rulers and inhabitants have no thoughts at all but only how they may oppose the enemy without, and resist him in his approaches. But if the city be divided in itself, if there be factions and traitors within, the very first thing they do is to look to the enemies at home, the traitors within, to cut off the head of Sheba, if they will be safe. All was well with Adam within doors when Satan came, so that he had nothing to do but to look to his assaults and approaches. But now, on the access of any temptation, the soul is instantly to look in, where it shall find this traitor at work, closing with the baits of Satan, and stealing away the heart; and this it doth always, which evinceth an habitual inclination.
248
<193817>Psalm 38:17, saith David, "I am ready to halt," or for halting: ^wOkn; [læx,l] ynai }AyKi; -- "I am prepared and disposed unto hallucination, to the slipping of my foot into sin," verse 16, as he expounds the meaning of that phrase, <197802>Psalm 78:2, 3. There was from indwelling sin a continual disposition in him to be slipping, stumbling, halting, on every occasion or temptation. There is nothing so vain, foolish, ridiculous, fond, nothing so vile and abominable, nothing so atheistical or execrable, but, if it be proposed unto the soul in a way of temptation, there is that in this law of sin which is ready to answer it before it be decried by grace. And this is the first thing in this lusting of the law of sin, -- it consists in its habitual propensity unto evil, manifesting itself by the involuntary surprisals of the soul unto sin, and its readiness, without dispute or consideration, to join in all temptations whatever.
2. Its lusting consists in its actual pressing after that which is evil, and actual opposition unto that which is good. The former instance showed its constant readiness to this work; this now treats of the work itself. It is not only ready, but for the most part always engaged. "It lusteth," saith the Holy Ghost. It doth so continually. It stirreth in the soul by one act or other constantly, almost as the spirits in the blood, or the blood in the veins. This the apostle calls its tempting: <590114>James 1:14, "Every man is tempted of his own lust." Now, what is it to be tempted? It is to have that proposed to a man's consideration which, if he close withal, it is evil, it is sin unto him. This is sin's trade: Epiqumei~ -- "It lusteth." It is raising up in the heart, and proposing unto the mind and affections, that which is evil; trying, as it were, whether the soul will close with its suggestions, or how far it will carry them on, though it do not wholly prevail. Now, when such a temptation comes from without, it is unto the soul an indifferent thing, neither good nor evil, unless it be consented unto; but the very proposal from within, it being the soul's own act, is its sin. And this is the work of the law of sin, -- it is restlessly and continually raising up and proposing innumerable various forms and appearances of evil, in this or that kind, indeed in every kind that the nature of man is capable to exercise corruption in. Something or other, in matter, or manner, or circumstance, inordinate, unspiritual, unanswerable unto the rule, it hatcheth and proposeth unto the soul. And this power of sin to beget figments and ideas of actual evil in the heart the apostle may have respect unto, 1<520522>
249
Thessalonians 5:22, Apo< panto esqe -- "Keep yourselves from every figment or idea of sin in the heart;" for the word there used doth not anywhere signify an outward form or appearance: neither is it the appearance of evil, but an evil idea or figment that is intended. And this lusting of sin is that which the prophet expresseth in wicked men, in whom the law of it is predominant: <235720>Isaiah 57:20,
"The wicked are like the troubled sea, when it cannot rest, whose waters cast up mire and dirt;"
a similitude most lively, expressing the lustings of the law of sin, restlessly and continually bubbling up in the heart, with wicked, foolish, and filthy imaginations and desires. This, then, is the first thing in the opposition that this enmity makes to God, -- namely, in its general inclination, it "lusteth."
Secondly, There is its particular way of contending, -- it fights or wars; that is, it acts with strength and violence, as men do in war. First, it lusts, stirring and moving inordinate figments in the mind, desires in the appetite and the affections, proposing them to the will. But it rests not there, it cannot rest; it urgeth, presseth, and pursueth its proposals with earnestness, strength, and vigor, fighting, and contending, and warring to obtain its end and purpose. Would it merely stir up and propose things to the soul, and immediately acquiesce in the sentence, and judgment of the mind, that the thing is evil, against God and his will, and not farther to be insisted on, much sin might be prevented that is now produced; but it rests not here, -- it proceeds to carry on its design, and that with earnestness and contention. By this means wicked men "inflame themselves," <235705>Isaiah 57:5. They are self-inflamers, as the word signifies, unto sin; every spark of sin is cherished in them until it grows into a flame: and so it will do in others, where it is so cherished.
Now, this fighting or warring of sin consists in two things: --
1. In its rebellion against grace, or the law of the mind.
2. In its assaulting the soul, contending for rule and sovereignty over it.
250
1. The first is expressed by the apostle, <450723>Romans 7:23: "I find," says he, "another law," anj tistrateuom> enon tw|~ nom> w| tou~ noov> mou, "rebelling against the law of my mind." There are, it seems, two laws in us, -- the "law of the flesh," or of sin; and the "law of the mind," or of grace. But contrary laws cannot both obtain sovereign power over the same person, at the same time. The sovereign power in believers is in the hand of the law of grace; so the apostle declares, verse 22, "I delight in the law of God in the inward man." Obedience unto this law is performed with delight and complacency in the inward man, because its authority is lawful and good. So more expressly, chap. <450614>6:14, "For sin shall not have dominion over you, for ye are not under the law, but under grace." Now, to war against the law that hath a just sovereignty is to rebel; and so anj tistrateue> sqai signifies, it is to rebel, and ought to have been so translated, "Rebelling against the law of my mind." And this rebellion consists in a stubborn, obstinate opposition unto the commands and directions of the law of grace. Doth the "law of the mind" command any thing as duty? doth it severely rise up against any thing that is evil? When the lusting of the law of sin rises up to this degree, it contends against obedience with all its might; the effect whereof, as the apostle tells us, is "the doing of that which we would not, and the not doing of that which we would," chap. <450715>7:15, 16. And we may gather a notable instance of the power of sin in this its rebellion from this place. The law of grace prevails upon the will, so that it would do that which is good: "To will is present with me," verse 18; "When I would do good," verse 21; and again, verse 19, "And I would not do evil." And it prevails upon the understanding, so that it approves or disapproves, according to the dictates of the law of grace: Verse 16, "I consent unto the law that it is good;" and verse 15. The judgment always lies on the side of grace. It prevails also on the affections: Verse 22, "I delight in the law of God in the inward man." Now, if this be so, that grace hath the sovereign power in the understanding, will, and affections, whence is it that it doth not always prevail, that we do not always do that which we would, and abstain from that which we would not? Is it not strange that a man should not do that which he chooseth, willeth, liketh, delighteth in? Is there any thing more required to enable us unto that which is good? The law of grace doth all, as much as can be expected from it, that which in itself is abundantly sufficient for the perfecting of all holiness in the fear of the Lord. But here lies the difficulty, in the entangling
251
opposition that is made by the rebellion of this "law of sin." Neither is it expressible with what vigor and variety sin acts itself in this matter. Sometimes it proposeth diversions, sometimes it causeth weariness, sometimes it finds out difficulties, sometimes it stirs up contrary affections, sometimes it begets prejudices, and one way or other entangles the soul; so that it never suffers grace to have an absolute and complete success in any duty. Verse 18, To< katergaz> esqai to< kalon< oukj euJri>skw -- "I find not the way perfectly to work out, or accomplish, that which is good," so the word signifies; and that from this opposition and resistance that is made by the law of sin. Now, this rebellion appears in two things: --
(1.) In the opposition that it makes unto the general purpose and course of the soul.
(2.) In the opposition it makes unto particular duties.
(1.) In the opposition it makes to the general purpose and course of the soul. There is none in whom is the Spirit of Christ, that is his, but it is his general design and purpose to walk in a universal conformity unto him in all things. Even from the inward frame of the heart to the whole compass of his outward actions, so it is with him. This God requires in his covenant: <011701>Genesis 17:1, "Walk before me, and be thou perfect." Accordingly, his design is to walk before God; and his frame is sincerity and uprightness therein. This is called, "Cleaving unto the Lord with purpose of heart," <441123>Acts 11:23, -- that is, in all things; and that not with a slothful, dead, ineffectual purpose, but such as is operative, and sets the whole soul at work in pursuit of it. This the apostle sets forth, <500312>Philippians 3:12-14,
"Not as though I had already attained, either were already perfect: but I follow after, if that I may apprehend that for which also I am apprehended of Christ Jesus. Brethren, I count not myself to have apprehended: but this one thing I do, forgetting those things which are behind, and reaching forth unto those things which are before, I press toward the mark for the prize of the high calling of God in Christ Jesus."
252
He useth three words excellently expressing the soul's universal pursuit of this purpose of heart in cleaving unto God: First, saith he, Diwk> w, verse 12, -- "I follow after," prosecute; the word signifies properly to persecute, which with what earnestness and diligence it is usually done we know. Secondly, Epektei>nomai, -- "I reach forward," reaching with great intension of spirit and affections. It is a great and constant endeavor that is expressed in that word. Thirdly, Kata< skopon< diwk> w, -- say we, "I press towards the mark;" that is, even as men that are running for a prize. All set forth the vigor, earnestness, diligence, and constancy that is used in the pursuit of this purpose. And this the nature of the principle of grace requireth in them in whom it is. But yet we see with what failings, yea failings, their pursuit of this course is attended. The frame of the heart is changed, the heart is stolen away, the affections entangled, eruptions of unbelief and distempered passions discovered, carnal wisdom, with all its attendancies, are set on work; all contrary to the general principle and purpose of the soul. And all this is from the rebellion of this law of sin, stirring up and provoking the heart unto disobedience. The prophet gives this character of hypocrites, <281002>Hosea 10:2, "Their heart is divided; therefore shall they be found faulty." Now, though this be wholly so in respect of the mind and judgment in hypocrites only, yet it is partially so in the best, in the sense described. They have a division, not of the heart, but in the heart; and thence it is that they are so often found faulty. So saith the apostle, "So that we cannot do the things that we would," <480517>Galatians 5:17. We cannot accomplish the design of close walking according to the law of grace, because of the contrariety and rebellion of this law of sin.
(2.) It rebels also in respect unto particular duties. It raiseth a combustion in the soul against the particular commands and designings of the law of grace. "You cannot do the things that you would;" that is, "The duties which you judge incumbent on you, which you approve and delight in in the inward man, you cannot do them as you would." Take an instance in prayer. A man addresseth himself unto that duty; he would not only perform it, but he would perform it in that manner that the nature of the duty and his own condition do require. He would "pray in the spirit," fervently, "with sighs and groans that cannot be uttered;" in faith, with love and delight, pouring forth his soul unto the Lord. This he aims at.
253
Now, oftentimes he shall find a rebellion, a fighting of the law of sin in this matter. He shall find difficulty to get any thing done who thought to do all things. I do not say that it is thus always, but it is so when sin "wars and rebels;" which expresseth an especial acting of its power. Woful entanglements do poor creatures oftentimes meet withal upon this account. Instead of that free, enlarged communion with God that they aim at, the best that their souls arrive unto is but to go away mourning for their folly, deadness, and indisposition. In a word, there is no command of the law of grace that is known, liked of, and approved by the soul, but when it comes to be observed, this law of sin one way or other makes head and rebels against it. And this is the first way of its fighting.
2. It doth not only rebel and resist, but it assaults the soul. It sets upon the law of the mind and grace; which is the second part of its warring: 1<600211> Peter 2:11, Strateu>ontai kata< thv~ yuchv~ , -- "They fight, or war, "against the soul;" <590401>James 4:1, Strateu>ontai ejn toi~v me>lesin uJmw~n, -- "They fight," or war, "in your members." Peter shows what they oppose and fight against, -- namely, the "soul" and the law of grace therein; James, what they fight with or by, -- namely, the "members," or the corruption that is in our mortal bodies. Antistrateu>esqai is to rebel against a superior; strateue> sqai is to assault or war for a superiority. It takes the part of an assailant as well as of a resister. It makes attempts for rule and sovereignty, as well as opposeth the rule of grace. Now, all war and fighting hath somewhat of violence in it; and there is therefore some violence in that acting of sin which the Scripture calls "fighting and warring." And this assailing efficacy of sin, as distinguished from its rebelling, before treated of, consists in these things that ensue: --
(1.) All its positive actings in stirring up unto sin belong to this head. Oftentimes, by the vanity of the mind, or the sensuality of the affections, the folly of the imaginations, it sets upon the soul then when the law of grace is not actually putting it on duty; so that therein it doth not rebel but assault. Hence the apostle cries out, <450724>Romans 7:24, "Who shall deliver me from it?" "Who shall rescue me out of its hand?" as the word signifies. When we pursue an enemy, and he resists us, we do not cry out, "Who shall deliver us?" for we are the assailants; but, "Who shall rescue me?" is the cry of one who is set upon by an enemy. So it is here; a man is assaulted by his "own lust," as James speaks. By the wayside, in his
254
employment, under a duty, sin sets upon the soul with vain imaginations, foolish desires, and would willingly employ the soul to make provision for its satisfaction; which the apostle cautions us against, <451301>Romans 13:16, Th~v sarkov< pron> oian mh< poiei~sqe eivj ejpiqumia> v -- "Do not accomplish the providence or projection of the flesh for its own satisfaction."
(2.) Its importunity and urgency seems to be noted in this expression, of its warring. Enemies in war are restless, pressing, and importunate; so is the law of sin. Doth it set upon the soul? -- Cast off its motions; it returns again. Rebuke them by the power of grace; they withdraw for a while, and return again. Set before them the cross of Christ; they do as those that came to take him, -- at sight of him they went backwards and fell unto the ground, but they arose again and laid hands on him -- sin gives place for a season, but returns and presseth on the soul again. Mind it of the love of God in Christ; though it be stricken, yet it gives not over. Present hell-fire unto it; it rusheth into the midst of those flames. Reproach it with its folly and madness; it knows no shame, but presseth on still. Let the thoughts of the mind strive to fly from it; it follows as on the wings of the wind. And by this importunity it wearies and wears out the soul; and if the great remedy, <450803>Romans 8:3, come not timely, it prevails to a conquest. There is nothing more marvellous nor dreadful in the working of sin than this of its importunity. The soul knows not what to make of it; it dislikes, abhors, abominates the evil it tends unto; it despiseth the thoughts of it, hates them as hell; and yet is by itself imposed on with them, as if it were another person, an express enemy got within him. All this the apostle discovers, <450715>Romans 7:15-17: "The things that I do I hate." It is not of outward actions, but the inward risings of the mind that he treats. "I hate them," saith he; "I abominate them." But why, then, will he have any thing more to do with them? If he hate them, and abhor himself for them, let them alone, have no more to do with them, and so end the matter. Alas! saith he, verse 17, "It is no more I that do it, but sin that dwelleth in me;" -- "I have one within me that is my enemy, that with endless, restless importunity puts these things upon me, even the things that I hate and abominate. I cannot be rid of them, I am weary of myself, I cannot fly from them. "O wretched man that I am! who shall deliver me?'" I do not say that this is the ordinary condition of believers, but thus it is often
255
when this law of sin riseth up to war and fighting. It is not thus with them in respect of particular sins, -- this or that sin, outward sins, sins of life and conversation, -- but yet in respect of vanity of mind, inward and spiritual distempers, it is often so. Some, I know, pretend to great perfection; but I am resolved to believe the apostle before them all and every one.
(3.) It carries on its war by entangling of the affections, and drawing them into a combination against the mind. Let grace be enthroned in the mind and judgment, yet if the law of sin lays hold upon and entangles the affections, or any of them, it hath gotten a fort from whence it continually assaults the soul. Hence the great duty of mortification is chiefly directed to take place upon the affections: <510305>Colossians 3:5,
"Mortify therefore your members which are upon the earth; fornication, uncleanness, inordinate affection, concupiscence, and covetousness, which is idolatry."
The "members that are upon the earth" are our affections: for in the outward part of the body sin is not seated; in particular, not "covetousness," which is there enumerated, to be mortified amongst our members that are on the earth. Yea, after grace hath taken possession of the soul, the affections do become the principal seat of the remainders of sin; -- and therefore Paul saith that this law is "in our members," <450723>Romans 7:23; and James, that it "wars in our members," <590401>James 4:1, -- that is, our affections. And there is no estimate to be taken of the work of mortification aright but by the affections. We may every day see persons of very eminent light, that yet visibly have unmortified hearts and conversations; their affections have not been crucified with Christ. Now, then, when this law of sin can possess any affection, whatever it be, love, delight, fear, it will make from it and by it fearful assaults upon the soul. For instance, hath it got the love of any one entangled with the world or the things of it, the lust of the flesh, the lust of the eyes, or the pride of life, -- how will it take advantage on every occasion to break in upon the soul! It shall do nothing, attempt nothing, be in no place or company, perform no duty, private or public, but sin will have one blow or other at it; it will be one way or other soliciting for itself.
256
This is the sum of what we shall offer unto this acting of the law of sin, in a way of fighting and warring against our souls, which is so often mentioned in the Scripture; and a due consideration of it is of no small advantage unto us, especially to bring us unto self-abasement, to teach us to walk humbly and mournfully before God. There are two things that are suited to humble the souls of men, and they are, first, a due consideration of God, and then of themselves; -- of God, in his greatness, glory, holiness, power, majesty, and authority; of ourselves, in our mean, abject, and sinful condition. Now, of all things in our condition, there is nothing so suited unto this end and purpose as that which lies before us; namely, the vile remainders of enmity against God which are yet in our hearts and natures. And it is no small evidence of a gracious soul when it is willing to search itself in this matter, and to be helped therein from a word of truth; when it is willing that the word should dive into the secret parts of the heart, and rip open whatever of evil and corruption lies therein. The prophet says of Ephraim, <281011>Hosea 10:11, "He loved to tread out the corn;" he loved to work when he might eat, to have always the corn before him: but God, says he, would "cause him to plough;" a labor no less needful, though at present not so delightful Most men love to hear of the doctrine of grace, of the pardon of sin, of free love, and suppose they find food therein; however, it is evident that they grow and thrive in the life and notion of them. But to be breaking up the fallow ground of their hearts, to be inquiring after the weeds and briers that grow in them, they delight not so much, though this be no less necessary than the other. This path is not so beaten as that of grace, nor so trod in, though it be the only way to come to a true knowledge of grace itself. It may be some, who are wise and grown in other truths, may yet be so little skilled in searching their own hearts, that they may be slow in the perception and understanding of these things. But this sloth and neglect is to be shaken off, if we have any regard unto our own souls. It is more than probable that many a false hypocrite, who have deceived themselves as well as others, because they thought the doctrine of the gospel pleased them, and therefore supposed they believed it, might be delivered from their soulruining deceits if they would diligently apply themselves unto this search of their own hearts. Or, would other professors walk with so much boldness and security as some do, if they considered aright what a deadly watchful enemy they continually carry about with them and in them?
257
would they so much indulge as they do carnal joys and pleasures, or pursue their perishing affairs with so much delight and greediness as they do? It were to be wished that we would all apply our hearts more to this work, even to come to a true understanding of the nature, power, and subtlety of this our adversary, that our souls may be humbled; and that, --
1. In walking with God. His delight is with the humble and contrite ones, those that tremble at his word, the mourners in Zion; and such are we only when we have a due sense of our own vile condition. This will beget reverence of God, a sense of our distance from him, admiration of his grace and condescension, a due valuation of mercy, far above those light, verbal, airy attainments, that some have boasted of.
2. In walking with others. It lays in provision to prevent those great evils of judging, spiritual unmercifulness, harsh censuring, which I have observed to have been pretended by many, who, at the same time, as afterward hath appeared, have been guilty of greater or worse crimes than those which they have raved against in others. This, I say, will lead us to meekness, compassion, readiness to forgive, to pass by offenses; even when we shall "consider" what is our state, as the apostle plainly declares, <480601>Galatians 6:1. The man that understands the evil of his own heart, how vile it is, is the only useful, fruitful, and solid believing and obedient person. Others are fit only to delude themselves, to disquiet families, churches, and all relations whatever. Let us, then, consider our hearts wisely, and then go and see if we can be proud of our gifts, our graces, our valuation and esteem amongst professors, our enjoyments. Let us go then and judge, condemn, reproach others that have been tempted; we shall find a great inconsistency in these things. And many things of the like nature might be here added upon the consideration of this woful effect of indwelling sin. The way of opposing and defeating its design herein shall be afterward considered.
258
CHAPTER 7.
The captivating power of indwelling sin, wherein it consisteth -- The prevalency of sin, when from itself, when from temptation -- The rage and madness that is in sin.
THE third thing assigned unto this law of sin in its opposition unto God and the law of his grace is, that it leads the soul captive: <450723>Romans 7:23, "I find a law leading me captive" (captivating me) "unto the law of sin." And this is the utmost height which the apostle in that place carries the opposition and warring of the remainders of indwelling sin unto; closing the consideration of it with a complaint of the state and condition of believers thereby, and an earnest prayer for deliverance from it: Verse 24, "O wretched man that I am! who shall deliver me from this body of death?" What is contained in this expression and intended by it shall be declared in the ensuing observations: --
1. It is not directly the power and actings of the law of sin that are here expressed, but its success in and upon its actings. But success is the greatest evidence of power, and leading captive in war is the height of success. None can aim at greater success than to lead their enemies captive; and it is a peculiar expression in the Scripture of great success. So the Lord Christ, on his victory over Satan, is said to "lead captivity captive," <490408>Ephesians 4:8, -- that is, to conquer him who had conquered and prevailed upon others; and this he did when "by death he destroyed him that had the power of death, that is, the devil," <580214>Hebrews 2:14. Here, then, a great prevalency and power of sin in its warring against the soul is discovered. It so wars as to "lead captive;" which, had it not great power, it could not do, especially against that resistance of the soul which is included in this expression.
2. It is said that it leads the soul captive "unto the law of sin;" -- not to this or that sin, particular sin, actual sin, but to the "law of sin." God, for the most part, ordereth things so, and gives out such supplies of grace unto believers, as that they shall not be made a prey unto this or that particular sin, that it should prevail in them and compel them to serve it in the lusts thereof, that it should have dominion over them, that they should
259
be captives and slaves unto it. This is that which David prays so earnestly against: <191912>Psalm 19:12, 13,
"Cleanse thou me from secret faults. Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright."
He supposeth the continuance of the law of sin in him, verse 12, which will bring forth errors of life and secret sins; against which he findeth relief in pardoning and cleansing mercy, which he prays for. "This," saith he, "will be my condition. But for sins of pride and boldness, such as all sins are that get dominion in a man, that make a captive of a man, the Lord restrain thy servant from them." For what sin soever gets such power in a man, be it in its own nature small or great, it becomes in him in whom it is a sin of boldness, pride, and presumption; for these things are not reckoned from the nature or kind of the sin, but from its prevalency and customariness, wherein its pride, boldness, and contempt of God doth consist. To the same purpose, if I mistake not, prays Jabez: 1<130410> Chronicles 4:10,
"Oh that thou wouldest bless me indeed, and enlarge my coast, and that thine hand might be with me, and that thou wouldest keep me from evil, that it may not grieve me!"
The holy man took occasion from his own name to pray against sin, that that might not be a grief and sorrow to him by its power and prevalency. I confess, sometimes it may come to this with a believer, that for a season he may be led captive by some particular sin; it may have so much prevalency in him as to have power over him. So it seems to have been with David, when he lay so long in his sin without repentance; and was plainly so with those in <235717>Isaiah 57:17, 18,
"For the iniquity of his covetousness was I wroth, and smote him: I hid me, and was wroth, and he went on frowardly in the way of his heart. I have seen his ways, and will heal him."
They continued under the power of their covetousness, so that no dealings of God with them, for so long a time, could reclaim them. But, for the most part, when any lust or sin doth so prevail, it is from the advantage and furtherance that it hath got by some powerful temptation of Satan. He
260
hath poisoned it, inflamed it, and entangled the soak So the apostle, speaking of such as through sin were fallen off from their holiness, says,
"They were in the snare of the devil, being taken captive by him at his will," 2<550226> Timothy 2:26.
Though it were their own lusts that they served, yet they were brought into bondage thereunto by being entangled in some snare of Satan; and thence they are said to be "taken alive," as a poor beast in a toil.
And here, by the way, we may a little inquire, whether the prevailing power of a particular sin in any be from itself, or from the influence of temptation upon it; concerning which at present take only these two observations: --
(1.) Much of the prevalency of sin upon the soul is certainly from Satan, when the perplexing and captivating sin hath no peculiar footing nor advantage in the nature, constitution, or condition of the sinner. When any lust grows high and prevailing more than others, upon its own account, it is from the peculiar advantage that it hath in the natural constitution, or the station or condition of the person in the world; for otherwise the law of sin gives an equal propensity unto all evil, an equal vigor unto every lust. When, therefore, it cannot be discerned that the captivating sin is peculiarly fixed in the nature of the sinner, or is advantaged from his education or employment in the world, the prevalency of it is peculiarly from Satan. He hath got to the root of it, and hath given it poison and strength. Yea, perhaps, sometimes that which may seem to the soul to be the corrupt lusting of the heart, is nothing but Satan's imposing his suggestions on the imagination. If, then, a man find an importunate rage from any corruption that is not evidently seated in his nature, let him, as the Papists say, cross himself, or fly by faith to the cross of Christ, for the devil is nigh at hand.
(2.) When a lust is prevalent unto captivity, where it brings in no advantage to the flesh, it is from Satan. All that the law of sin doth of itself is to serve the providence of the flesh, <451314>Romans 13:14; and it must bring in unto it somewhat of the profits and pleasures that are its object. Now, if the prevailing sin do not so act in itself, if it be more spiritual and inward,
261
it is much from Satan by the imagination, more than the corruption of the heart itself. But this by the way.
I say, then, that the apostle treats not here of our being captivated unto this or that sin, but unto the law of sin; that is. we are compelled to bear its presence and burden whether we will or no. Sometimes the soul thinks or hopes that it may through grace be utterly freed from this troublesome inmate. Upon some sweet enjoyment of God, some full supply of grace, some return from wandering, some deep affliction, some thorough humiliation, the poor soul begins to hope that it shall now be freed from the law of sin; but after a while it perceives that it is quite otherwise. Sin acts again, makes good its old station; and the soul finds that, whether it will or no, it must bear its yoke. This makes it sigh and cry out for deliverance.
3. This leading captive argues a prevalency against the renitency or contrary actings of the will. This is intimated plainly in this expression, -- namely, that the will opposeth and makes head, as it were, against the working of sin. This the apostle declares in those expressions which he uses, chap. <450715>7:15, 19, 20. And herein consists the "lusting of the Spirit against the flesh," <480517>Galatians 5:17; that is, the contending of grace to expel and subdue it. The spiritual habits of grace that are in the will do so resist and act against it; and the excitation of those habits by the Spirit are directed to the same purpose. This leading captive is contrary, I say, to the inclinations and actings of the renewed will. No man is made a captive but against his will. Captivity is misery and trouble, and no man willingly puts himself into trouble. Men choose it in its causes, and in the ways and means leading unto it, but not in itself. So the prophet informs us, <280511>Hosea 5:11, "Ephraim was," not willingly, "oppressed and broken in judgment," -- that was his misery and trouble; but he "willingly walked after the commandment" of the idolatrous kings, which brought him thereunto. Whatever consent, then, the soul may give unto sin, which is the means of this captivity, it gives none to the captivity itself; that is against the will wholly. Hence these things ensue: --
(1.) That the power of sin is great, -- which is that which we are in demonstration of; and this appears in its prevalency unto captivity against the actings and contendings of the will for liberty from it. Had it no
262
opposition made unto it, or were its adversary weak, negligent, slothful, it were no great evidence of its power that it made captives; but its prevailing against diligence, activity, watchfulness, the constant renitency of the will, this evinceth its efficacy.
(2.) This leading captive intimates manifold particular successes. Had it not success in particular, it could not be said at all to lead captive. Rebel it might, assail it might; but it cannot be said to lead captive without some successes. And there are several degrees of the success of the law of sin in the soul. Sometimes it carries the person unto outward actual sin, which is its utmost aim; sometimes it obtaineth the consent of the will, but is cast out by grace, and proceeds no farther; sometimes it wearies and entangles the soul, that it turns aside, as it were, and leaves contending, -- which is a success also. One or more, or all of these, must be, where captivity takes place. Such a kind of course doth the apostle ascribe unto covetousness, 1<540609> Timothy 6:9, 10.
(3.) This leading captive manifests this condition to be miserable and wretched. To be thus yoked and dealt withal, against the judgment of the mind, the choice and consent of the will, its utmost strivings and contendings, how sad is it! When the neck is sore and tender with former pressures, to be compelled to bear the yoke again, this. pierces, this grieves, this even breaks the heart. When the soul is principled by grace unto a loathing of sin, of every evil way, to a hatred of the least discrepancy between itself and the holy will of God, then to be imposed on by this law of sin, with all that enmity and folly, that deadness and filth wherewith it is attended, what more dreadful condition? All captivity is dreadful in its own nature. The greatest aggravation of it is from the condition of the tyrant unto whom any one is captivated. Now, what can be worse than this law of sin? Hence the apostle, having once mentioned this captivity, cries out, as one quite weary and ready to faint, chap. 7:24.
(4.) This condition is peculiar to believers. Unregenerate men are not said to be led captive to the law of sin. They may, indeed, be led captive unto this or that particular sin or corruption, -- that is, they may be forced to serve it against the power of their convictions. They are convinced of the evil of it, -- an adulterer of his uncleanness, a drunkard of his abomination, -- and make some resolutions, it may be, against it; but their lust is too
263
hard for them, they cannot cease to sin, and so are made captives or slaves to this or that particular sin. But they cannot be said to be led captive to the law of sin, and that because they are willingly subject thereunto. It hath, as it were, a rightful dominion over them, and they oppose it not, but only when it hath irruptions to the disturbance of their consciences; and then the opposition they make unto it is not from their wills, but is the mere acting of an affrighted conscience and a convinced mind. They regard not the nature of sin, but its guilt and consequences. But to be brought into captivity is that which befalls a man against his will; which is all that shall be spoken unto this degree of the actings of the power of sin, manifesting itself in its success.
The fourth and last degree of the opposition made by the law of sin to God and the law of his will and grace, is in its rage and madness. There is madness in its nature: <210903>Ecclesiastes 9:3, "The heart of the sons of men is full of evil, and madness is in their heart." The evil that the heart of man is full of by nature is that indwelling sin whereof we speak; and this is so in their heart, that it riseth up unto madness. The Holy Ghost expresseth this rage of sin by a fit similitude, which he useth in sundry places: as <240224>Jeremiah 2:24; <280809>Hosea 8:9. It maketh men as "a wild ass;" "she traverseth her ways," and "snuffeth up the wind," and runneth whither her mind or lust leads her. And he saith of idolaters, enraged with their lusts, that they are "mad upon their idols," <245038>Jeremiah 50:38. We may a little consider what lies in this madness and rage of sin, and how it riseth up thereunto: --
1. For the nature of it; it seems to consist in a violent, heady, pertinacious pressing unto evil or sin. Violence, importunity, and pertinacy are in it. It is the tearing and torturing of the soul by any sin to force its consent and to obtain satisfaction. It riseth up in the heart, is denied by the law of grace, and rebuked; -- it returns and exerts its poison again; the soul is startled, casts it off; -- it returns again with new violence and importunity; the soul cries out for help and deliverance, looks round about to all springs of gospel grace and relief, trembles at the furious assaults of sin, and casts itself into the arms of Christ for deliverance. And if it be not able to take that course, it is foiled and hurried up and down through the mire and filth of foolish imaginations, corrupt and noisome lusts, which rend and tear it, as if they would devour its whole spiritual life and power.
264
See 1<540609> Timothy 6:9, 10; 2<610214> Peter 2:14. It was not much otherwise with them whom we instanced in before, <235717>Isaiah 57:17. They had an inflamed, enraged lust working in them, even "covetousness," or the love of this world; by which, as the apostle speaks, men "pierce themselves through with many sorrows." God is angry with them, and discovereth his wrath by all the ways and means that it was possible for them to be made sensible thereof. He was "wroth, and smote them;" but though, it may be, this staggered them a little, yet they "went on." He is angry, and "hides himself" from them, -- deserts them as to his gracious, assisting, comforting presence. Doth this work the effect? No; they go on frowardly still, as men mad on their covetousuess. Nothing can put a stop to their raging lusts. This is plain madness and fury. We need not seek far for instances. We see men mad on their lusts every day; and, which is the worst kind of madness, their lusts do not rage so much in them, as they rage in the pursuit of them. Are those greedy pursuits of things in the world, which we see some men engaged in, though they have other pretences, indeed any thing else but plain madness in the pursuit of their lusts? God, who searcheth the hearts of men, knows that the most of things that are done with other pretences in the world, are nothing but the actings of men mad and furious in the pursuit of their lusts.
2. That sin ariseth not unto this height ordinarily, but when it hath got a double advantage: --
(1.) That it be provoked, enraged, and heightened by some great temptation. Though it be a poison in itself, yet, being inbred in nature, it grows not violently outrageous without the contribution of some new poison of Satan unto it, in a suitable temptation. It was the advantage that Satan got against David, by a suitable temptation, that raised his lust to that rage and madness which it went forth unto in the business of Bathsheba and Uriah. Though sin be always a fire in the bones, yet it flames not unless Satan come with his bellows to blow it up. And let any one in whom the law of sin ariseth to this height of rage seriously consider, and he may find out where the devil stands and puts in in the business.
(2.) It must be advantaged by some former entertainment and prevalency. Sin grows not to this height at its first assault. Had it not been suffered to make its entrance, had there not been some yielding in the soul, this had
265
not come about. The great wisdom and security of the soul in dealing with indwelling sin is to put a violent stop unto its beginnings, its first motions and actings. Venture all on the first attempt. Die rather than yield one step unto it. If, through the deceit of sin, or the negligence of the soul, or its carnal confidence to give bounds to lust's actings at other seasons, it makes any entrance into the soul, and finds any entertainment, it gets strength and power, and insensibly ariseth to the frame under consideration. Thou hadst never had the experience of the fury of sin, if thou hadst not been content with some of its dalliance. Hadst thou not brought up this servant, this slave, delicately, it would not have now presumed beyond a son. Now, when the law of sin in any particular hath got this double advantage, -- the furtherance of a vigorous temptation, and some prevalency formerly obtained, whereby it is let into the strengths of the soul, -- it often riseth up to this frame whereof we speak.
3. We may see what accompanies this rage and madness, what are the properties of it, and what effects it produceth: --
(1.) There is in it the casting off, for a time at least, of the yoke, rule, and government of the Spirit and law of grace. Where grace hath the dominion, it will never utterly be expelled from its throne, it will still keep its right and sovereignty; but its influences may for a season be intercepted, and its government be suspended, by the power of sin. Can we think that the law of grace had any actual influence of rule on the heart of David, when, upon the provocation received from Nabal, he was so hurried with the desire of self-revenge that he cried, "Gird on your swords," to his companions, and resolved not to leave alive one man of his whole household? 1<092534> Samuel 25:34; or that Asa was in any better frame when he smote the prophet and put him in prison, that spake unto him in the name of the Lord? Sin in this case is like an untamed horse, which, having first cast off his rider, runs away with fierceness and rage. It first casts off a present sense of the yoke of Christ and the law of his grace, and then hurries the soul at its pleasure. Let us a little consider how this is done.
The seat and residence of grace is in the whole soul. It is in the inner man; it is in the mind, the will, and the affections: for the whole soul is renewed by it into the image of God, <490423>Ephesians 4:23, 24, and the whole man is a "new creature," 2<470517> Corinthians 5:17. And in all these doth it exert its
266
power and efficacy. Its rule or dominion is the pursuit of its effectual working in all the faculties of the soul, as they are one united principle of moral and spiritual operations. So, then, the interrupting of its exercise, of its rule and power, by the law of sin, must consist in its contrary acting in and upon the faculties and affections of the soul, whereon and by which grace should exert its power and efficacy. And this it doth. It darkens the mind; partly through innumerable vain prejudices and false reasonings, as we shall see when we come to consider its deceitfulness; and partly through the steaming of the affections, heated with the noisome lusts that have laid hold on them. Hence that saving light that is in the mind is clouded and stifled, that it cannot put forth its transforming power to change the soul into the likeness of Christ discovered unto it, which is its proper work, <451202>Romans 12:2. The habitual inclination of the will to obedience, which is the next way of the working of the law of grace, is first weakened, then cast aside and rendered useless, by the continual solicitations of sin and temptation; so that the will first lets go its hold, and disputes whether it shall yield or no, and at last gives up itself to its adversary. And for the affections, commonly the beginning of this evil is in them. They cross one another, and torture the soul with their impetuous violence. By this way is the rule of the law of grace intercepted by the law of sin, even by imposing upon it in the whole seat of its government. When this is done, it is sad work that sin will make in the soul. The apostle warns believers to take heed hereof, chap. <450612>6:12, "Let not sin therefore reign in your mortal body, that ye should obey it in the lusts thereof." Look to it that it get not the dominion, that it usurp not rule, no, not for a moment. It will labor to intrude itself unto the throne; watch against it, or a woful state and condition lies at the door. This, then, accompanies this rage and madness of the law of sin: -- It casts off, during its prevalency, the rule of the law of grace wholly; it speaks in the soul, but is not heard; it commands the contrary, but is not obeyed; it cries out, "Do not this abominable thing which the Lord hateth," but is not regarded, -- that is, not so far as to be able to put a present stop to the rage of sin, and to recover its own rule, which God in his own time restores to it by the power of his Spirit dwelling in us.
(2.) Madness or rage is accompanied with fearlessness and contempt of danger. It takes away the power of consideration, and all that influence
267
that it ought to have upon the soul. Hence sinners that are wholly under the power of this rage are said to "run upon God, and the thick bosses of his buckler," Job<181526> 15:26; -- that wherein he is armed for their utter ruin. They despise the utmost that he can do to them, being secretly resolved to accomplish their lusts, though it cost them their souls. Some few considerations will farther clear this unto us: --
[1.] Ofttimes, when the soul is broken loose from the power of renewing grace, God deals with it, to keep it within bounds, by preventing grace. So the Lord declares that he will deal with Israel, <280206>Hosea 2:6; --
"Seeing thou hast rejected me, I will take another course with thee. I will lay obstacles before thee that thou shalt not be able to pass on whither the fury of thy lusts would drive thee."
He will propose that to them from without that shall obstruct them in their progress.
[2.] These hinderances that God lays in the way of sinners, as shall be afterward at large declared, are of two sorts: --
1st. Rational considerations, taken from the consequence of the sin and evil that the soul is solicited unto and perplexed withal. Such are the fear of death, judgment, and hell, -- falling into the hands of the living God, who is a consuming fire. Whilst a man is under the power of the law of the Spirit of life, the "love of Christ constraineth him," 2<470514> Corinthians 5:14. The principle of his doing good and abstaining from evil is faith working by love, accompanied with a following of Christ because of the sweet savor of his name. But now, when this blessed, easy yoke is for a season cast off, so as was manifested before, God sets a hedge of terror before the soul, minds it of death and judgment to come, flashes the flames of hell-fire in the face, fills the soul with consideration of all the evil consequence of sin, to deter it from its purpose. To this end doth he make use of all threatenings recorded in the law and gospel. To this head also may be referred all the considerations that may be taken from things temporal, as shame, reproach, scandal, punishments, and the like. By the consideration of these things, I say, doth God set a hedge before them.
2dly. Providential dispensations are used by the Lord to the same purpose, and these are of two sorts: --
268
(1st.) Such as are suited to work upon the soul, and to cause it to desist and give over in its lustings and pursuit of sin. Such are afflictions and mercies: <235717>Isaiah 57:17, "I was wroth, and I smote them;" -- "I testified my dislike of their ways by afflictions." So <280209>Hosea 2:9, 11, 12. God chastens men with pains on their bodies; saith he in Job, "To turn them from their purpose, and to hide sin from them," Job<183317> 33:17-19. And other ways he hath to come to them and touch them, as in their names, relations, estates, and desirable things; or else he heaps mercies on them, that they may consider whom they are rebelling against. It may be signal distinguishing mercies are made their portion for many days.
(2dly.) Such as actually hinder the soul from pursuing sin, though it be resolved so to do. The various ways whereby God doth this we must afterward consider.
These are the ways, I say, whereby the soul is dealt withal, afar the law of indwelling sin hath cast off for a season the influencing power of the law of grace. But now, when lust rises up to rage or madness, it.will also contemn all these, even the rod, and Him that hath appointed it. It will rush on shame, reproaches, wrath, and whatever may befall it; that is, though they be presented unto it, it will venture upon them all. Rage and madness is fearless. And this it doth two ways: --
[1st.] It possesseth the mind, that it suffers not the consideration of these things to dwell upon it, but renders the thoughts of them slight and evanid; or if the mind do force itself to a contemplation of them, yet it interposeth between it and the affections, that they shall not be influenced by it in any proportion to what is required. The soul in such a condition will be able to take such things into contemplation, and not at all to be moved by them; and where they do prevail for a season, yet they are insensibly wrought off from the heart again.
[2dly.] By secret stubborn resolves to venture all upon the way wherein it is.
And this is the second branch of this evidence of the power of sin, taken from the opposition that it makes to the law of grace, as it were by the way of force, strength, and violence. The consideration of its deceit doth now follow.
269
CHAPTER 8.
Indwelling sin proved powerful from its deceit -- Proved to be deceitful -- The general nature of deceit -- <590114>James 1:14, opened -- How the mind is drawn off from its duty by the deceitfulness of sin -- The principal duties of the mind in our obedience -- The ways and means whereby it is turned from it.
THE second part of the evidence of the power of sin, from its manner of operation, is taken from its deceitfulness. It adds, in its working, deceit unto power. The efficacy of that must needs be great, and is carefully to be watched against by all such as value their souls, where power and deceit are combined, especially advantaged and assisted by all the ways and means before insisted on.
Before we come to show wherein the nature of this deceitfulness of sin doth consist, and how it prevaileth thereby, some testimonies shall be briefly given in unto the thing itself, and some light into the general nature of it.
That sin, indwelling sin, is deceitful, we have the express testimony of the Holy Ghost, as <580313>Hebrews 3:13, "Take heed that ye be not hardened by the deceitfulness of sin." Deceitful it is; take heed of it, watch against it, or it will produce its utmost effect in hardening of the heart against God. It is on the account of sin that the heart is said to be "deceitful above all things," <241709>Jeremiah 17:9. Take a man in other things, and, as Job speaks, though he "would be wise and crafty, he is like the wild ass's colt," Job<181112> 11:12, -- a poor, vain, empty nothing; but consider his heart on the account of this law of sin, -- it is crafty and deceitful above all things. "They are wise to do evil," saith the prophet, "but to do good they have no knowledge," <240422>Jeremiah 4:22. To the same purpose speaks the apostle, <490422>Ephesians 4:22, "The old man is corrupt according to the deceitful lusts." Every lust, which is a branch of this law of sin, is deceitful; and where there is poison in every stream, the fountain must needs be corrupt. No particular lust hath any deceit in it, but what is communicated unto it from this fountain of all actual lust, this law of sin. And, 2<530210> Thessalonians 2:10, the coming of the "man of sin" is said to be in and
270
with the "deceivableness of unrighteousness." Unrighteousness is a thing generally decried and evil spoken of amongst men, so that it is not easy to conceive how any man should prevail himself of a reputation thereby. But there is a deceivableness in it, whereby the minds of men are turned aside from a due consideration of it; as we shall manifest afterward. And thus the account which the apostle gives concerning those who are under the power of sin is, that they are "deceived," <560303>Titus 3:3. And the life of evil men is nothing but "deceiving, and being deceived," 2<550313> Timothy 3:13. So that we have sufficient testimony given unto this qualification of the enemy with whom we have to deal. He is deceitful; which consideration of all things puts the mind of man to a loss in dealing with an adversary. He knows he can have no security against one that is deceitful, but in standing upon his own guard and defense all his days.
Farther to manifest the strength and advantage that sin hath by its deceit, we may observe that the Scripture places it for the most part as the head and spring of every sin, even as though there were no sin followed after but where deceit went before. So 1<540213> Timothy 2:13, 14. The reason the apostle gives why Adam, though he was first formed, was not first in the transgression, is because he was not first deceived. The woman, though made last, yet being first deceived, was first in the sin. Even that first sin began in deceit, and until the mind was deceived the soul was safe. Eve, therefore, did truly express the matter, <010313>Genesis 3:13, though she did it not to a good end. "The serpent beguiled me," saith she, "and I did eat." She thought to extenuate her own crime by charging the serpent; and this was a new fruit of the sin she had cast herself into. But the matter of fact was true, -- she was beguiled before she ate; deceit went before the transgression. And the apostle shows that sin and Satan still take the same course, 2<471103> Corinthians 11:3. "There is," saith he, "the same way of working towards actual sin as was of old: beguiling, deceiving goes before; and sin, that is, the actual accomplishment of it, followeth after." Hence, all the great works that the devil doth in the world, to stir men up to an opposition unto the Lord Jesus Christ and his kingdom, he doth them by deceit: <661209>Revelation 12:9, "The devil, who deceiveth the whole world." It were utterly impossible men should be prevailed on to abide in his service, acting his designs to their eternal, and sometimes their temporal ruin, were they not exceedingly deceived. See also chap. <662010>20:10.
271
Hence are those manifold cautions that are given us to take heed that we be not deceived, if we would take heed that we do not sin. See <490506>Ephesians 5:6; 1<460609> Corinthians 6:9, 15:33; <480607>Galatians 6:7; <422108>Luke 21:8. From all which testimonies we may learn the influence that deceit hath into sin, and consequently the advantage that the law of sin hath to put forth its power by its deceitfulness. Where it prevails to deceive, it fails not to bring forth its fruit.
The ground of this efficacy of sin by deceit is taken from the faculty of the soul affected with it. Deceit properly affects the mind; it is the mind that is deceived. When sin attempts any other way of entrance into the soul, as by the affections, the mind, retaining its right and sovereignty, is able to give check and control unto it. But where the mind is tainted, the prevalency must be great; for the mind or understanding is the leading faculty of the soul, and what that fixes on, the will and affections rush after, being capable of no consideration but what that presents unto them. Hence it is, that though the entanglement of the affections unto sin be ofttimes most troublesome, yet the deceit of the mind is always most dangerous, and that because of the place that it possesseth in the soul as unto all its operations. Its office is to guide, direct, choose, and lead; and "if the light that is in us be darkness, how great is that darkness!"
And this will farther appear if we consider the nature of deceit in general. It consists in presenting unto the soul, or mind, things otherwise than they are, either in their nature, causes, effects, or present respect unto the soul. This is the general nature of deceit, and it prevails many ways. It hides what ought to be seen and considered, conceals circumstances and consequences, presents what is not, or things as they axe not, as we shall afterward manifest in particular. It was showed before that Satan "beguiled" and "deceived" our first parents; that term the Holy Ghost gives unto his temptation and seduction. And how he did deceive them the Scripture relates, <010304>Genesis 3:4, 5. He did it by representing things otherwise than they were. The fruit was desirable; that was apparent unto the eye. Hence Satan takes advantage secretly to insinuate that it was merely an abridgment of their happiness that God aimed at in forbidding them to eat of it. That it was for the trial of their obedience, that certain though not immediate ruin would ensue upon the eating of it, he hides from them; only he proposeth the present advantage of knowledge, and so
272
presents the whole case quite otherwise unto them than indeed it was. This is the nature of deceit; it is a representation of a matter under disguise, hiding that which is undesirable, proposing that which indeed is not in it, that the mind may make a false judgment of it: so Jacob deceived Isaac by his brother's raiment and the skins on his hands and neck.
Again; deceit hath advantage by that way of management which is inseparable from it. It is always carried on by degrees, by little and little, that the whole of the design and aim in hand be not at once discovered. So dealt Satan in that great deceit before mentioned; he proceeds in it by steps and degrees, First, he takes off an objection, and tells them they shall not die; then proposeth the good of knowledge to them, and their being like to God thereby. To hide and conceal ends, to proceed by steps and degrees, to make use of what is obtained, and thence to press on to farther effects, is the true nature of deceit. Stephen tells us that the king of Egypt "dealt subtilly," or deceitfully, "with their kindred," <440719>Acts 7:19. How he did it we may see, <020101>Exodus 1 He did not at first fall to killing and slaying of them, but says, verse 10, "Come, let us deal wisely," beginning to oppress them. This brings forth their bondage, verse 11. Having got this ground to make them slaves, he proceeds to destroy their children, verse 16. He fell not on them all at once, but by degrees. And this may suffice to show in general that sin is deceitful, and the advantages that it hath thereby.
For the way, and manner, and progress of sin in working by deceit, we have it fully expressed, <590114>James 1:14, 15, "Every man is tempted when he is drawn away of his own lust, and enticed. Then when lust hath conceived, it bringeth forth sin: and sin, when it is finished, bringeth forth death." This place, declaring the whole of what we aim at in this matter, must be particularly insisted on.
In the foregoing verse the apostle manifests that men are willing to drive the old trade, which our first parents at the entrance of sin set up withal, namely, of excusing themselves in their sins, and casting the occasion and blame of them on others. It is not, say they, from themselves, their own nature and inclinations, their own designings, that they have committed such and such evils, but merely from their temptations; and if they know not where to fix the evil of those temptations, they will lay them on God himself, rather than go without an excuse or extenuation of their guilt. This
273
evil in the hearts of men the apostle rebuketh, verse 13, "Let no man say when he is tempted, I am tempted of God: for God cannot be tempted with evil, neither tempteth he any man." And to show the justness of this reproof, in the words mentioned he discovers the true causes of the rise and whole progress of sin, manifesting that the whole guilt of it lies upon the sinner, and that the whole punishment of it, if not graciously prevented, will be his lot also.
We have, therefore, as was said, in these words the whole progress of lust or indwelling sin, by the way of subtlety, fraud, and deceit, expressed and limited by the Holy Ghost. And from hence we shall manifest the particular ways and means whereby it puts forth its power and efficacy in the hearts of men by deceitfulness and subtlety; and we may observe in the words, --
First, The utmost end aimed at in all the actings of sin, or the tendency of it in its own nature, and that is death: "Sin, when it is finished, bringeth forth death," the everlasting death of the sinner; pretend what it will, this is the end it aims at and tends unto. Hiding of ends and designs is the principal property of deceit. This sin doth to the uttermost; other things innumerable it pleads, but not once declares that it aims at the death, the everlasting death of the soul And a fixed apprehension of this end of every sin is a blessed means to prevent its prevalency in its way of deceit or beguiling.
Secondly, The general way of its acting towards that end is by temptation: "Every man is tempted of his own lust." I purpose not to speak in general of the nature of temptations, it belongs not unto our present purpose; and, besides, I have done it elsewhere. f7 It may suffice at present to observe, that the life of temptation lies in deceit; so that, in the business of sin, to be effectually tempted, and to be beguiled or deceived, are the same. Thus it was in the first temptation. It is everywhere called the serpent's beguiling or deceiving, as was manifested before: "The serpent beguiled Eve;" that is, prevailed by his temptations upon her. So that every man is tempted, -- that is, every man is beguiled or deceived, -- by his own lust, or indwelling sin, which we have often declared to be the same.
274
The degrees whereby sin proceedeth in this work of tempting or deceiving are five; for we showed before that this belongs unto the nature of deceit, that it works by degrees, making its advantage by one step to gain another.
The first of these consists in drawing off or drawing away: "Every man is tempted when he is drawn away of his own lust."
The second is in enticing: "And is enticed."
The third in the conception of sin: "When lust hath conceived." When the heart is enticed, then lust conceives in it.
The fourth is the bringing forth of sin in its actual accomplishment: "When lust hath conceived it bringeth forth sin." In all which there is a secret allusion to an adulterous deviation from conjugal duties, and conceiving or bringing forth children of whoredom and fornication.
The fifth is the finishing of sin, the completing of it, the filling up of the measure of it, whereby the end originally designed by lust is brought about: "Sin, when it is finished, bringeth forth death," As lust conceiving naturally and necessarily bringeth forth sin, so sin finished infallibly procureth eternal death.
The first of these relates to the mind; that is drawn off or drawn away by the deceit of sin. The second unto the affection; they are enticed or entangled. The third to the will, wherein sin is conceived; the consent of the will being the formal conception of actual sin. The fourth to the conversation wherein sin is brought forth; it exerts itself in the lives and courses of men. The fifth respects an obdurate course in sinning, that finisheth, consummates, and shuts up the whole work of sin, whereon ensues death or eternal ruin.
I shall principally consider the three first, wherein the main strength of the deceit of sin doth lie; and that because in believers whose state and condition is principally proposed to consideration, God is pleased, for the most part, graciously to prevent the fourth instance, or the bringing forth of actual sins in their conversations; and the last always and wholly, or their being obdurate in a course of sin to the finishing of it. What ways God in his grace and faithfulness makes use of to stifle the conceptions of sin in the womb, and to hinder its actual production in the lives of men,
275
must afterward be spoken unto. The first three instances, then, we shall insist upon fully, as those wherein the principal concernment of believers in this matter doth lie.
The first thing which sin is said to do, working in a way of deceit, is to draw away or to draw off; whence a man is said to be drawn off, or "drawn away" and diverted, -- namely, from attending unto that course of obedience and holiness which, in opposition unto sin and the law thereof, he is bound with diligence to attend unto.
Now, it is the mind that this effect of the deceit of sin is wrought upon. The mind or understanding, as we have showed, is the guiding, conducting faculty of the soul It goes before in discerning, judging, and determining, to make the way of moral actions fair and smooth to the will and affections. It is to the soul what Moses told his father-in-law that he might be to the people in the wilderness, as "eyes to guide them," and keep them from wandering in that desolate place. It is the eye of the soul, without whoso guidance the will and affections would perpetually wander in the wilderness of this world, according as any object, with an appearing present good, did offer or present itself unto them.
The first thing, therefore, that sin aims at in its deceitful working, is to draw off and divert the mind from the discharge of its duty.
There are two things which belong unto the duty of the mind in that special office which it hath in and about the obedience which God requireth: --
1. To keep itself and the whole soul in such a frame and posture as may render it ready unto all duties of obedience, and watchful against all enticements unto the conception of sin.
2. In particular, carefully to attend unto all particular actions, that they be performed as God requireth, for matter, manner, time and season, agreeably unto his will; as also for the obviating all particular tenders of sin in things forbidden. In these two things consists the whole duty of the mind of a believer; and from both of them doth indwelling sin endeavor to divert it and draw it off.
276
1. The first of these is the duty of the mind in reference unto the general frame and course of the whole soul; and hereof two things may be considered. That it is founded in a due, constant consideration, --
(1.) Of ourselves, of sin and its vileness;
(2.) Of God, of his grace and goodness: and both these doth sin labor to draw it off from.
2. In attending to those duties which are suited to obviate the working of the law of sin in an especial manner.
1. (1.) It endeavors to draw it off from a due consideration, apprehension, and sensibleness of its own vileness, and the danger wherewith it is attended. This, in the first place, we shall instance in. A due, constant consideration of sin, in its nature, in all its aggravating circumstances, in its end and tendency, especially as represented in the blood and cross of Christ, ought always to abide with us: <240219>Jeremiah 2:19,
"Know therefore and see that it is an evil thing and a bitter, that thou hast forsaken the LORD thy God."
Every sin is a forsaking of the Lord our God. If the heart know not, if it consider not, that it is an evil thing and a bitter, -- evil in itself, bitter in its effects, fruit, and event, -- it will never be secured against it. Besides, that frame of heart which is most accepted with God in any sinner is the humble, contrite, self-abasing frame: <235715>Isaiah 57:15,
"Thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and bumble spirit, to revive the spirit of the humble, and to revive the spirit of the contrite ones."
See also <421813>Luke 18:13, 14. This becomes a sinner; no garment sits so decently about him. "Be clothed with humility," saith the apostle, 1<600505> Peter 5:5. It is that which becomes us, and it is the only safe frame. He that walketh humbly walketh safely. This is the design of Peter's advice, 1<600117> Peter 1:17, "Pass the time of your sojourning here in fear." After that he himself had miscarried by another frame of mind, he gives this advice to all believers. It is not a bondage, servile fear, disquieting and perplexing the soul, but such a fear as may keep men constantly calling upon the Father,
277
with reference unto the final judgment, that they may be preserved from sin, whereof they were in so great danger, which he advises them unto: "If ye call on the Father, who without respect of persons judgeth according to every man's work, pass the time of your sojourning here in fear." This is the humble frame of soul And how is this obtained? how is this preserved? No otherwise but by a constant, deep apprehension of the evil, vileness, and danger of sin. So was it wrought, so was it kept up, in the approved publican. "God be merciful," saith he, "to me a sinner." `Sense of sin kept him humble, and humility made way for his access unto a testimony of the pardon of sin.
And this is the great preservative through grace from sin, as we have an example in the instance of Joseph, <013909>Genesis 39:9. Upon the urgency of his great temptation, he recoils immediately into this frame of spirit. "How," saith he, "can I do this thing, and sin against God?" A constant, steady sense of the evil of sin gives him such preservation, that he ventures liberty and life in opposition to it. To fear sin is to fear the Lord; so the holy man tells us that they are the same: Job<182828> 28:28,
"The fear of the Lord, that is wisdom; and to depart from evil, that is understanding."
This, therefore, in the first place, in general, doth the law of sin put forth its deceit about, -- namely, to draw the mind from this frame, which is the strongest fort of the soul's defense and security. It labors to divert the mind from a due apprehension of the vileness, abomination, and danger of sin. It secretly and insensibly insinuates lessening, excusing, extenuating thoughts of it; or it draws it off from pondering upon it, from being conversant about it in its thoughts so much as it ought, and formerly hath been. And if, after the heart of a man hath, through the word, Spirit, and grace of Christ, been made tender, soft, deeply sensible of sin, it becomes on any account,, or by any means whatever, to have less, fewer, slighter, or less affecting thoughts of it or about it, the mind of that man is drawn away by the deceitfulness of sin.
There are two ways, amongst others, whereby the law of sin endeavors deceitfully to draw off the mind from this duty and frame ensuing thereon: --
278
[1.] It doth it by a horrible abuse of gospel grace. There is in the gospel a remedy provided against the whole evil of sin, the filth, the guilt of it, with all its dangerous consequents. It is the doctrine of the deliverance of the souls of men from sin and death, -- a discovery of the gracious will of God towards sinners by Jesus Christ. What, now, is the genuine tendency of this doctrine, of this discovery of grace; and what ought we to use it and improve it unto? This the apostle declares, <560211>Titus 2:11, 12,
"The grace of God that bringeth salvation hath appeared to all men, teaching us that, denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world."
This it teacheth; this we ought to learn of it and by it. Hence universal holiness is called a "conversation that becometh the gospel," <500127>Philippians 1:27. It becomes it, as that which is answerable unto its end, aim, and design, -- as that which it requires, and which it ought to be improved unto. And accordingly it doth produce this effect where the word of it is received and preserved in a saving light, <451202>Romans 12:2; <490420>Ephesians 4:20-24. But herein doth the deceit of sin interpose itself: -- It separates between the doctrine of grace and the use and end of it. It stays upon its notions, and intercepts its influences in its proper application. From the doctrine of the assured pardon of sin, it insinuates a regardlessness of sin. God in Christ makes the proposition, and Satan and sin make the conclusion. For that the deceitfulness of sin is apt to plead unto a regardlessness of it, from the grace of God whereby it is pardoned, the apostle declares in his reproof and detestation of such an insinuation: <450601>Romans 6:1, "What shall we say then? shall we continue in sin, that grace may abound? God forbid." "Men's deceitful hearts," saith he, "are apt to make that conclusion; but far be it from us that we should give any entertainment unto it." But yet that Some have evidently improved that deceit unto their own eternal ruin, Jude declares: Verse 4, "Ungodly men, turning the grace of God into lasciviousness." And we have had dreadful instances of it in the days of temptation wherein we have lived.
Indeed, in opposition unto this deceit lies much of the wisdom of faith and power of gospel grace,. When the mind is fully possessed with, and cast habitually and firmly into, the mould of the notion and doctrine of gospel truth about the full and free forgiveness of all sins in the blood of Christ,
279
then to be able to keep the heart always in a deep, humbling sense of sin, abhorrency of it, and self-abasement for it, is a great effect of gospel wisdom and grace. This is the trial and touchstone of gospel light: -- If it keep the heart sensible of sin, humble, lowly, and broken on that account, -- if it teach us to water a free pardon with tears, to detest forgiven sin, to watch diligently for the ruin of that which we are yet assured shall never ruin us, -- it is divine, from above, of the Spirit of grace. If it secretly and insensibly make men loose and slight in their thoughts about sin, it is adulterate, selfish, false. If it will be all, answer all ends, it is nothing.
Hence it comes to pass that sometimes we see men walking in a bondageframe of spirit all their days, low in their light, mean in their apprehensions of grace; so that it is hard to discern whether covenant in their principles they belong unto, -- whether they are under the law or under grace; yet walk with a more conscientious tenderness of sinning than many who are advanced into higher degrees of light and knowledge than they; -- not that the saving light of the gospel is not the only principle of saving holiness and obedience; but that, through the deceitfulness of sin, it is variously abused to countenance the soul in manifold neglect of duties, and to draw off the mind from a due consideration of the nature, desert, and danger of sin. And this is done several ways: --
1st. The soul, having frequent need of relief by gospel grace against a sense of the guilt of sin and accusation of the law, comes at length to make it a common and ordinary thing, and such as may be slightly performed. Having found a good medicine for its wounds, and such as it hath had experience of its efficacy, it comes to apply it slightly, and rather skinneth over than cureth its sores, A little less earnestness, a little less diligence, serves every time, until the soul, it may be, begins to secure itself of pardon in course; and this tends directly to draw off the mind from its constant and universal watchfulness against sin. He whose light hath made his way of access plain for the obtaining of pardon, if he be not very watchful, he is far more apt to become overly formal and careless in his work than he who, by reason of mists and darkness, beats about to find his way aright to the throne of grace; as a man that hath often traveled a road passeth on without regard or inquiry, but he who is a stranger unto it, observing all turnings and inquiring of all passengers, secures his journey beyond the other.
280
2dly. The deceitfulness of sin takes advantage from the doctrine of grace by many ways and means to extend the bounds of the soul's liberty beyond what God hath assigned unto it. Some have never thought themselves free from a legal, bondage frame until they have been brought into the confines of sensuality, and some into the depths of it. How often will sin plead, "This strictness, this exactness, this solicitude is no ways needful; relief is provided in the gospel against such things! Would you live as though there were no need of the gospel? as though pardon of sin were to no purpose?" But concerning these pleas of sin from gospel grace, we shall have occasion to speak more hereafter in particular.
3dly. In times of temptation, this deceitfulness of sin will argue expressly for sin from gospel grace; at least, it will plead for these two things: --
(1st.) That there is not need of such a tenacious, severe contending against it, as the principle of the new creature is fixed on. If it cannot divert the soul or mind wholly from attending unto temptations to oppose them, yet it will endeavor to draw them off as to the manner of their attendance. They need not use that diligence which at first the soul apprehends to be necessary.
(2dly.) It will be tendering relief as to the event of sin, -- that it shall not turn to the ruin or destruction of the soul, because it is, it will, or may be, pardoned by the grace of the gospel. And this is true; this is the great and only relief of the soul against sin, the guilt whereof it hath contracted already, -- the blessed and only remedy for a guilty soul. But when it is pleaded and remembered by the deceitfulness of sin in compliance with temptation unto sin, then it is poison; poison is mixed in every drop of this balsam, to the danger, if not death, of the soul. And this is the first way whereby the deceitfulness of sin draws off the mind from a due attendance unto that sense of its vileness which alone is able to keep it in that humble, self-abased frame that is acceptable with God. It makes the mind careless, as though its work were needless, because of the abounding of grace; which is a soldier's neglect of his station, trusting to a reserve, provided, indeed, only in case of keeping his own proper place.
[2.] Sin takes advantage to work by its deceit, in this matter of drawing off the mind from a due sense of it, from the state and condition of men in the world. I shall give only one instance of its procedure in this kind. Men, in
281
their younger days, have naturally their affections more quick, vigorous, and active, more sensibly working in them, than afterward. They do, as to their sensible working and operation, naturally decay, and many things befall men in their lives that take off the edge and keenness of them. But as men lose in their affections, if they are not besotted in sensuality or by the corruptions that are in the world through lust, they grow and improve in their understandings, resolutions, and judgments. Hence it is, that if what had place formerly in their affections do not take place in their minds and judgments, they utterly lose them, they have no more place in their souls. Thus men have no regard for, yea, they utterly despise, those things which their affections were set upon with delight and greediness in their childhood. But if they are things that by any means come to be fixed in their minds and judgments, they continue a high esteem for them, and do cleave as close unto them as they did when their affections were more vigorous; only, as it were, they have changed their seat in the soul. It is thus in things spiritual. The first and chiefest seat of the sensibleness of sin is in the affections. As these in natural youth are great and large, so are they spiritually in spiritual youth: <240202>Jeremiah 2:2, "I remember the kindness of thy youth, the love of thine espousals." Besides, such persons are newly come off from their convictions, wherein they have been cut to the heart, and so made tender. Whatever touches upon a wound is throughly felt; so doth the guilt of sin before the wound given by conviction be throughly cured. But now, when affections begin to decay naturally, they begin to decay also as to their sensible actings and motions in things spiritual. Although they improve in grace, yet they may decay in sense. At least, spiritual sense is not radically in them, but only by way of communication. Now, in these decays, if the soul take not care to fix a deep sense of sin on the mind and judgment, thereby perpetually to affect the heart and affections, it will decay. And here the deceit of the law of sin interposeth itself. It suffers a sense of sin to decay in the affections, and diverts the mind from entertaining a due, constant, fixed consideration of it. We may consider this a little in persons that never make a progress in the ways of God beyond conviction. How sensible of sin will they be for a seasonlHow will they then mourn and weep under a sense of the guilt of it! How will they cordially and heartily resolve against it! Affections are vigorous, and, as it were, bear rule in their souls. But they are like an herb that will flourish for a day or two with watering although it have no root:
282
for, a while after, we see that these men, the more experience they have had of sin, the less they are afraid of it, as the wise man intimates, <210811>Ecclesiastes 8:11; and at length they come to be the greatest contemners of sin in the world. No sinner like him that hath sinned away his convictions of sin. What is the reason of this? Sense of sin was in their convictions, fixed on their affections. As it decayed in them, they took no care to have it deeply and graciously fixed on their minds. This the deceitfulness of sin deprived them of, and so ruined their souls. In some measure it is so with believers. If, as the sensibleness of the affections decay, if, as they grow heavy and obtuse, great wisdom and grace be not used to fix a due sense of sin upon the mind and judgment, which may provoke, excite, enliven, and stir up the affections every day, great decays will ensue. At first sorrow, trouble, grief, fear, affected the mind, and would give it no rest. If afterward the mind do not affect the heart with sorrow and grief, the whole will be cast out, and the soul be in danger of being hardened. And these are some of the ways whereby the deceit of sin diverts the mind from the first part of its safe preserving frame, or draws it off from its constant watchfulness against sin and all the effects of it.
(2.) The second part of this general duty of the mind is to keep the soul unto a constant, holy consideration of God and his grace. This evidently lies at the spring-head of gospel obedience. The way whereby sin draws off the mind from this part of its duty is open and known sufficiently, though not sufficiently watched against. Now, this the Scripture everywhere declares to be the filling of the minds of men with earthly things. This it placeth in direct opposition unto that heavenly frame of the mind which is the spring of gospel obedience: <510302>Colossians 3:2, "Set your affection on things above, not on things on the earth;" or set your minds. As if he had said, "On both together you cannot be set or fixed, so as principally and chiefly to mind them both." And the affections to the one and the other, proceeding from these different principles of minding the one and the other, are opposed, as directly inconsistent: 1<620215> John 2:15,
"Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him."
And actings in a course suitable unto these affections are proposed also as contrary: "Ye cannot serve God and mammon." These are two masters
283
whom no man can serve at the same time to the satisfaction of both. Every inordinate minding, then, of earthly things is opposed unto that frame wherein our minds ought to be fixed on God and his grace in a course of gospel obedience.
Several ways there are whereby the deceitfulness of sin draws off the mind in this particular; but the chief of them is by pressing these things on the mind under the notion of things lawful, and, it may be, necessary. So all those who excuse themselves in the parable from coming in to the marriage-feast of the gospel, did it on account of their being engaged in their lawful callings, -- one about his farm, another his oxen, -- the means whereby he ploughed in this world. By this plea were the minds of men drawn off from that frame of heavenliness which is required to our walking with God; and the rules of not loving the world, or using it as if we used it not, are hereby neglected. What wisdom, what watchfulness, what serious frequent trial and examination of ourselves is required, to keep our hearts and minds in a heavenly frame, in the use and pursuit of earthly things, is not my present business to declare. This is evident, that the engine whereby the deceit of sin draws off and turns aside the mind in this matter is the pretense of the lawfulness of things about which it would have it exercise itself; against which very few are armed with sufficient diligence, wisdom, and skill. And this is the first and most general attempt that indwelling sin makes upon the soul by deceit, -- it draws away the mind from a diligent attention unto its course in a due sense of the evil of sin, and a due and constant consideration of God and his grace.
284
CHAPTER 9.
The deceit of sin in drawing off the mind from a due attendance unto especial duties of obedience, instanced in meditation and prayer.
How sin by its deceit endeavors to draw off the mind from attending unto that holy frame in walking with God wherein the soul ought to be preserved, hath been declared; proceed we now to show how it doth the same work in reference unto those especial duties by which the designs, workings, and prevalency of it may in an especial manner be obviated and prevented. Sin, indeed, maintains an enmity against all duties of obedience, or rather with God in them. "When I would do good," saith the apostle, "evil is present with me;" -- "Whenever I would do good, or what good soever I would do, (that is, spiritually good, good in reference unto God), it is present with me to hinder me from it, to oppose me in it." And, on the other side, all duties of obedience do lie directly against the actings of the law of sin; for as the flesh in all its actings lusteth against the Spirit, so the Spirit in all its actings lusteth against the flesh. And therefore every duty performed in the strength and grace of the Spirit is contrary to the law of sin: <450813>Romans 8:13, "If ye through the Spirit do mortify the deeds of the flesh." Actings of the Spirit of grace in duties doth this work. These two are contrary. But yet there are some duties which, in their own nature and by God's appointment, have a peculiar influence into the weakening and subduing the whole law of sin in its very principles and chiefest strengths; and these the mind of a believer ought principally in his whole course to attend unto; and these doth sin in its deceit endeavor principally to draw off the mind from. As in diseases of the body, some remedies, they say, have a specific quality against distempers; so, in this disease of the soul, there are some duties that have an especial virtue against this sinful distemper. I shall not insist on many of them, but instance only in two, which seem to me to be of this nature, -- namely, that by God's designation they have a special tendency towards the ruin of the law of sin. And then we shall show the ways, methods, and means, which the law of sin useth to divert the mind from a due attendance unto them. Now, these duties are, -- first, Prayer, especially private prayer; and, secondly,
285
Meditation. I put them together, because they much agree in their general nature and end, differing only in the manner of their performance; for by meditation I intend meditating upon what respect and suitableness there is between the word and our own hearts, to this end, that they may be brought to a more exact conformity. It is our pondering on the truth as it is in Jesus, to find out the image and representation of it in our own hearts; and so it hath the same intent with prayer, which is to bring our souls into a frame in all things answering the mind and will of God. They are as the blood and spirits in the veins, that have the same life, motion, and use. But yet, because persons are generally at a great loss in this duty of meditation, having declared it to be of so great efficacy for the controlling of the actings of the law of sin, I shall in our passage give briefly two or three rules for the directing of believers to a right performance of this great duty, and they are these: --
1. Meditate of God with God; that is, when we would undertake thoughts and meditations of God, his excellencies, his properties, his glory, his majesty, his love, his goodness, let it be done in a way of speaking unto God, in a deep humiliation and abasement of our souls before him. This will fix the mind, and draw it forth from one thing to another, to give glory unto God in a due manner, and affect the soul until it be brought into that holy admiration of God and delight in him which is acceptable unto him. My meaning is, that it be done in a way of prayer and praise, -- speaking unto God.
2. Meditate on the word in the word; that is, in the reading of it, consider the sense in the particular passages we insist upon, looking to God for help, guidance, and direction, in the discovery of his mind and will therein, and then labor to have our hearts affected with it.
3. What we come short of in evenness and constancy in our thoughts in these things, let it be made up in frequency. Some are discouraged because their minds do not regularly supply them with thoughts to carry on their meditations, through the weakness or imperfection of their inventions. Let this be supplied by frequent returns of the mind unto the subject proposed to be meditated upon, whereby new senses will still be supplied unto it. But this by the way.
286
These duties, I say, amongst others (for we have only chosen them for an instance, not excluding some others from the same place, office, and usefulness with them), do make an especial opposition to the very being and life of indwelling sin, or rather faith in them doth so. They are perpetually designing its utter ruin. I shall, therefore, upon this instance, in the pursuit of our present purpose, do these two things: --
(1.) Show the suitableness and usefulness of this duty, or these duties (as I shall handle them jointly), unto the ruining of sin.
(2.) Show the means whereby the deceitfulness of sin endeavors to draw off the mind from a due attendance unto them.
(1.) For the first, observe, --
[1.] That it is the proper work of the soul, in this duty, to consider all the secret workings and actings of sin, what advantages it hath got, what temptations it is in conjunction withal, what harm it hath already done, and what it is yet farther ready to do. Hence David gives that title unto one of his prayers: Psalm 102, "A prayer of the afflicted, when he is overwhelmed, and poureth out his complaint before the LORD." I speak of that prayer which is attended with a due consideration of all the wants, straits, and emergencies of the soul. Without this, prayer is not prayer; that is, whatever show or appearance of that duty it hath, it is no way useful, either to the glory of God or the good of the souls of men. A cloud it is without water, driven by the wind of the breath of men. Nor was there ever any more present and effectual poison for souls found out than the binding of them unto a constant form and usage of I know not what words in their prayers and supplications, which themselves do not understand. Bind men so in their trades or in their businesses in this world, and they will quickly find the effect of it. By this means are they disenabled from any due consideration of what at present is good for them or evil unto them; without which, to what use can prayer serve, but to mock God and delude men's own souls? But in this kind of prayer which we insist on, the Spirit of God falls in to give us his assistance, and that in this very matter of finding out and discovering the most secret actings and workings of the law of sin: <450826>Romans 8:26, "We know not what we should pray for as we ought, but he helpeth our infirmities;" he discovers our wants unto us, and wherein chiefly we stand in need of help and relief.
287
And we find it by daily experience, that in prayer believers are led into such discoveries and convictions of the secret deceitful work of sin in their hearts, as no considerations could ever have led them into. So David, Psalm 51, designing the confession of his actual sin, having his wound in his prayer searched by the skillful hand of the Spirit of God, he had a discovery made unto him of the root of all his miscarriages, in his original corruption, verse 5. The Spirit in this duty is as the candle of the Lord unto the soul, enabling it to search all the inward parts of the belly. It gives a holy, spiritual light into the mind, enabling it to search the deep and dark recesses of the heart, to find out the subtle and deceitful machinations, figments, and imaginations of the law of sin therein. Whatever notion there be of it, whatever power and prevalency in it, it is laid hand on, apprehended, brought into the presence of God, judged, condemned, bewailed. And what can possibly be more effectual for its ruin and destruction? for, together with its discovery, application is made unto all that relief which in Jesus Christ is provided against it, all ways and means whereby it may be ruined. Hence, it is the duty of the mind to "watch unto prayer," 1<600407> Peter 4:7, to attend diligently unto the estate of our souls, and to deal fervently and effectually with God about it. The like also may be said of meditation, wisely managed unto its proper end.
[2.] In this duty there is wrought upon the heart a deep, full sense of the vileness of sin, with a constant renewed detestation of it; which, if any thing, undoubtedly tends to its ruin. This is one design of prayer, one end of the soul in it, -- namely, to draw forth sin, to set it in order, to present it unto itself in its vileness, abomination, and aggravating circumstances, that it may be loathed, abhorred, and cast away as a filthy thing; as <233022>Isaiah 30:22. He that pleads with God for sin's remission, pleads also with his own heart for its detestation, <281403>Hosea 14:3. Herein, also, sin is judged in the name of God; for the soul in its confession subscribes unto God's detestation of it, and the sentence of his law against it. There is, indeed, a course of these duties which convinced persons do give up themselves unto as a mere covert to their lusts; they cannot sin quietly unless they perform duty constantly. But that prayer we speak of is a thing of another nature, a thing that will allow no composition with sin, much less will serve the ends of the deceit of it, as the other, formal prayer, doth. It will not be bribed into a secret compliance with any of the
288
enemies of God or the soul, no, not for a moment. And hence it is that oftentimes in this duty the heart is raised to the most sincere, effectual sense of sin and detestation of it that the sou] ever obtains in its whole course of obedience. And this evidently tends also to the weakening and ruin of the law of sin.
[3.] This is the way appointed and blessed of God to obtain strength and power against sin: <590105>James 1:5, "Doth any man lack? let him ask of God." Prayer is the way of obtaining from God by Christ a supply of all our wants, assistance against all opposition, especially that which is made against us by sin. This, I suppose, need not be insisted on; it is, in the notion and practice, clear to every believer. It is that wherein we call, and upon which the Lord Jesus comes in to our succor with suitable "help in time of need," <580416>Hebrews 4:16.
[4.] Faith in prayer countermines all the workings of the deceit of sin; and that because the soul doth therein constantly engage itself unto God to oppose all sin whatsoever: <19B9106>Psalm 119:106, "I have sworn, and I will perform it, that I will keep thy righteous judgments." This is the language of every gracious soul in its addresses unto God: the inmost parts thereof engage themselves to God, to cleave to him in all things, and to oppose sin in all things. He that cannot do this cannot pray. To pray with any other frame is to flatter God with our lips, which he abhorreth. And this exceedingly helps a believer in pursuing sin unto its ruin; for, --
1st. If there be any secret lust that lies lurking in the heart, he will find it either rising up against this engagement, or using its artifices to secure itself from it. And hereby it is discovered, and the conviction of the heart concerning its evil furthered and strengthened. Sin makes the most certain discovery of itself; and never more evidently than when it is most severely pursued. Lusts in men are compared to hurtful and noisome beasts; or men themselves are so because of their lusts, <231104>Isaiah 11:4-6. Now, such beasts use themselves to their dens and coverts, and never discover themselves, at least so much in their proper nature and rage, as when they are most earnestly pursued. And so it is with sin and corruption in the heart.
2dly. If any sin be prevalent in the soul, it will weaken it, and take it off from the universality of this engagement unto God; it will breed a tergiversation unto it, a slightness in it. Now, when this is observed, it will
289
exceedingly awaken a gracious soul, and stir it up to look about it. As spontaneous lassitude, or a causeless weariness and indisposition of the body, is looked on as the sign of an approaching fever or some dangerous distemper, which stirs up men to use a timely and vigorous prevention, that they be not seized upon by it, so is it in this case. When the soul of a believer finds in itself an indisposition to make fervent, sincere engagements of universal holiness unto God, it knows that there is some prevalent distemper in it, finds the place of it, and sets itself against it.
3dly. Whilst the soul can thus constantly engage itself unto God, it is certain that sin can rise unto no ruinous prevalency. Yea, it is a conquest over sin, a most considerable conquest, when the soul doth fully and clearly, without any secret reserve, come off with alacrity and resolution in such an engagement; as <191823>Psalm 18:23. And it may upon such a success triumph in the grace of God, and have good hope, through faith, that it shall have a final conquest, and what it so resolves shall be done; that it hath decreed a thing, and it shall be established. And this tends to the disappointment, yea, to the ruin of the law of sin.
4thly. If the heart be not deceived by cursed hypocrisy, this engagement unto God will greatly influence it unto a peculiar diligence and watchfulness against all sin. There is no greater evidence of hypocrisy than to have the heart like the whorish woman, <200714>Proverbs 7:14, -- to say, "`I have paid my vows,' now I may take myself unto my sin;" or to be negligent about sin, as being satisfied that it hath prayed against it. It is otherwise in a gracious soul. Sense and conscience of engagements against sin made to God, do make it universally watchful against all its motions and operations. On these and sundry other accounts doth faith in this duty exert itself peculiarly to the weakening of the power and stopping of the progress of the law of sin.
If, then, the mind be diligent in its watch and charge to preserve the soul from the efficacy of sin, it will carefully attend unto this duty and the due performance of it, which is of such singular advantage unto its end and purpose. Here, therefore, --
(2.) Sin puts forth its deceit in its own defense. It labors to divert and draw off the mind from attending unto this and the like duties. And there
290
are, among others, three engines, three ways and means, whereby it attempts the accomplishment of its design: --
[1.] It makes advantage of its weariness unto the flesh. There is an aversation, as hath been declared, in the law of sin unto all immediate communion with God. Now, this duty is such. There is nothing accompanieth it whereby the carnal part of the soul may be gratified or satisfied, as there may be somewhat of that nature in most public duties, in most that a man can do beyond pure acts of faith and love. No relief or advantage, then, coming in by it but what is purely spiritual, it becomes wearisome, burdensome to flesh and blood. It is like travelling alone without companion or diversion, which makes the way seem long, but brings the passenger with most speed to his journey's end. So our Savior declares, when, expecting his disciples, according to their duty and present distress, should have been engaged in this work, he found them fast asleep: <402641>Matthew 26:41, "The spirit," saith he, "indeed is willing, but the flesh is weak;" and out of that weakness grow their indisposition unto and weariness of their duty. So God complains of his people: <234322>Isaiah 43:22, "Thou hast been weary of me." And it may come at length unto that height which is mentioned, <390113>Malachi 1:13,
"Ye have said, Behold, what a weariness is it! and ye have snuffed at it, saith the LORD of hosts."
The Jews suppose that it was the language of men when they brought their offerings or sacrifices on their shoulders, which they pretended wearied them, and they panted and blowed as men ready to faint under them, when they brought only the torn, and the lame, and the sick. But so is this duty oftentimes to the flesh. And this the deceitfulness of sin makes use of to draw the heart by insensible degrees from a constant attendance unto it. It puts in for the relief of the weak and weary flesh. There is a compliance between spiritual flesh and natural flesh in this matter, -- they help one another; and an aversation unto this duty is the effect of their compliance. So it was in the spouse, <220502>Song of Solomon 5:2, 8. She was asleep, drowsing in her spiritual condition, and pleads her natural unfitness to rouse herself from that state. If the mind be not diligently watchful to prevent insinuations from hence, -- if it dwell not constantly on those considerations which evidence an attendance unto this
291
duty to be indispensable, -- if it stir not up the principle of grace in the heart to retain its rule and sovereignty, and not to be dallied withal by foolish pretences, -- it will be drawn off; which is the effect aimed at.
[2.] The deceitfulness of sin makes use of corrupt reasonings, taken from the pressing and urging occasions of life. "Should we," says it in the heart, "attend strictly unto all duties in this kind, we should neglect our principal occasions, and be useless unto ourselves and others in the world." And on this general account, particular businesses dispossess particular duties from their due place and time. Men have not leisure to glorify God and save their own souls, It is certain that God gives us time enough for all that he requires of us in any kind in this world. No duties need to jostle one another, I mean constantly. Especial occasions must be determined according unto especial circumstances. But if in any thing we take more upon us than we have time well to perform it in, without robbing God of that which is due to him and our own souls, this God calls not unto, this he blesseth us not in. It is more tolerable that our duties of holiness and regard to God should intrench upon the duties of our callings and employments in this world than on the contrary; and yet neither doth God require this at our hands, in an ordinary manner or course. How little, then, will he bear with that which evidently is so much worse upon all accounts whatever! But yet, through the deceitfulness of sin, thus are the souls of men beguiled. By several degrees they are at length driven from their duty.
[3.] It deals with the mind, to draw it off from its attendance unto this duty, by a tender of a compensation to be made in and by other duties; as Saul thought to compensate his disobedience by sacrifice. "May not the same duty performed in public or in the family suffice?" And if the soul be so foolish as not to answer, "Those things ought to be done, and this not to be lest undone," it may be ensnared and deceived. For, besides a command unto it, namely, that we should personally "watch unto prayer," there are, as hath been declared, sundry advantages in this duty so performed against the deceit and efficacy of sin, which in the more public attendance unto it it hath not. These sin strives to deprive the soul of by this commutation, which by its corrupt reasonings it tenders unto it.
[4.] I may add here that which hath place in all the workings of sin by deceit, -- namely, its feeding the soul with promises and purposes of a
292
more diligent attendance unto this duty when occasions will permit. By this means it brings the soul to say unto its convictions of duty, as Felix did to Paul, "Go thy way for this time; when I have a convenient season, I will call for thee." And by this means oftentimes the present season and time, which alone is ours, is lost irrecoverably.
These are some of the ways and means whereby the deceit of sin endeavors to draw off the mind from its due attendance unto this duty, which is so peculiarly suited to prevent its progress and prevalency, and which aims so directly and immediately at its ruin. I might instance also in other duties of the like tendency; but this may suffice to discover the nature of this part of the deceit of sin. And this is the first way whereby it makes way for the farther entangling of the affections and the conception of sin. When sin hath wrought this effect on any one, he is said to be "drawn away," to be diverted from what in his mind he ought constantly to attend unto in his walking before the Lord.
And this will instruct us to see and discern where lies the beginning of our declensions and failings in the ways of God, and that either as to our general course or as to our attendance unto especial duties. And this is of great importance and concernment unto us. When the beginnings and occasions of a sickness or distemper of body are known, it is a great advantage to direct in and unto the cure of it. God, to recall Zion to himself, shows her where was the "beginning of her sin," <330101>Micah 1:13. Now, this is that which for the most part is the beginning of sin unto us, even the drawing off the mind from a due attendance in all things unto the discharge of its duty. The principal care and charge of the soul lies on the mind; and if that fail of its duty, the whole is betrayed, either as unto its general frame or as unto particular miscarriages. The failing of the mind is like the failing of the watchman in Ezekiel; the whole is lost by his neglect. This, therefore, in that self-scrutiny and search which we are called unto, we are most diligently to inquire after. God doth not look at what duties we perform, as to their number and tale, or as to their nature merely, but whether we do them with that intension of mind and spirit which he requireth. Many men perform duties in a road or course, and do not, as it were, so much as think of them; their minds are filled with other things, only duty takes up so much of their time. This is but an endeavor to mock God and deceive their own souls. Would you, therefore, take the true
293
measure of yourselves, consider how it is with you as to the duty of your minds which we have inquired after. Consider whether, by any of the deceits mentioned, you have not been diverted and drawn away; and if there be any decays upon you in any kind, you will find that there hath been the beginning of them. By one way or other your minds have been made heedless, regardless, slothful, uncertain, being beguiled and drawn off from their duty. Consider the charge, <200423>Proverbs 4:23, Proverbs 25-27. May not such a soul say, "If I had attended more diligently; if I had considered more wisely the vile nature of sin; if! had not suffered my mind to be possessed with vain hopes and foolish imaginations, by a cursed abuse of gospel grace; if I had not permitted it to be filled with the things of the world, and to become negligent in attending unto especial duties, -- I had not at this day been thus sick, weak, thriftless, wounded, decayed, defiled. My careless, my deceived mind, hath been the beginning of sin and transgression unto my soul." And this discovery will direct the soul unto a suitable way for its healing and recovery; which will never be effected by a multiplying of particular duties, but by a restoring of the mind, <192303>Psalm 23:3.
And this, also, doth hence appear to be the great means of preserving our souls, both as unto their general frame and particular duties, according to the mind and will of God , -- namely, to endeavor after a sound and steadfast mind. It is a signal grace to have "the spirit of power, and of love, and of a sound mind," 2<550107> Timothy 1:7; -- a stable, solid, resolved mind in the things of God, not easily moved, diverted, changed, not drawn aside; a mind not apt to hearken after corrupt reasonings, vain insinuations, or pretences to draw it off from its duty. This is that which the apostle exhorts believers unto: 1<461558> Corinthians 15:58,
"Therefore, my beloved brethren, be ye steadfast, unmovable, always abounding in the work of the Lord."
The steadfastness of our minds abiding in their duty is the cause of all our unmovableness and fruitfulness in obedience; and so Peter tells us that those who are by any means led away or enticed, "they fall from their own steadfastness," 2<610317> Peter 3:17. And the great blame that is laid upon backsliders is, that they are not steadfast: <197837>Psalm 78:37, "Their heart was not steadfast." For if the soul be safe, unless the mind be drawn off
294
from its duty, the soundness and steadfastness of the mind is its great preservative. And there are three parts of this steadfastness of the mind: -- First, A full purpose of cleaving to God in all things; secondly, A daily renovation and quickening of the heart unto a discharge of this purpose; third]y, Resolutions against all dalliances or parleys about negligences in that discharge; -- which are not here to be spoken unto.
295
CHAPTER 10.
The deceit of sin, in drawing off the mind from its attendance unto particular duties, farther discovered -- Several things required in the mind of believers with respect unto particular duties of obedience -- The actings of sin, in a way of deceit, to divert the mind from them.
WE have not as yet brought unto an issue the first way of the working of the deceit of sin, -- namely, in its drawing away of the mind from the discharge of its duty, which we insist upon the longer upon a double account: --
First, Because of its importance and concernment. If the mind be drawn off, if it be tainted, weakened, turned aside from a due and strict attendance unto its charge and office, the whole soul, will, and affections are certainly entangled and drawn into sin; as hath been in part declared, and will afterward farther appear. This we ought therefore to give diligent heed unto; which is the design of the apostle's exhortation: <580201>Hebrews 2:1,
"Therefore we ought to give the more earnest heed to the things which we have heard, lest at any time we should let them slip."
It is a failure of our minds, by the deceitfulness of sin, in losing the life, power, sense, and impression of the word, which he cautions us against. And there is no way to prevent it but by giving of most "earnest heed unto the things which we have heard;" which expresseth the whole duty of our minds in attending unto obedience.
Secondly, Because the actings and workings of the mind being spiritual, are such as the conscience, unless clearly enlightened and duly excited and stirred up, is not affected withal, so as to take due notice of them. Conscience is not apt to exercise reflex acts upon the mind's failures, as principally respecting the acts of the whole soul. When the affections are entangled with sin (of which afterward), or the will begins to conceive it by its express consent, conscience is apt to make an uproar in the soul, and to give it no rest or quiet until the soul be reclaimed, or itself be one
296
way or other bribed or debauched; but these neglects of the mind being spiritual, without very diligent attendance they are seldom taken notice of. Our minds are often in the Scriptures called our spirits, -- as <450109>Romans 1:9, "Whom I serve with my spirit;" and are distinguished from the soul, which principally intends the affections in that distribution, 1<520523> Thessalonians 5:23, "Sanctify you wholly, your whole spirit and soul," -- that is, your mind and affections. It is true, where the [word] "spirit" is used to express spiritual gifts, it is, as unto those gifts, opposed to our "understanding,'' 1<461415> Corinthians 14:15, which is there taken for the first act of the mind in a rational perception of things; but as that word is applied unto any faculty of our souls, it is the mind that it expresseth. This, then, being our spirit, the actings of it are secret and hidden, and not to be discovered without spiritual wisdom and diligence. Let us not suppose, then, that we dwell too long on this consideration, which is of so great importance to us, and yet so hidden, and which we are apt to be very insensible of; and yet our carefulness in this matter is one of the best evidences that we have of our sincerity. Let us not, then, be like a man that is sensible, and complains of a cut finger, but not of a decay of spirits tending unto death. There remains therefore, as unto this head of our discourse, the consideration of the charge of the mind in reference unto particular duties and sins; and in the consideration of it we shall do these two things:
1. Show what is required in the mind of a believer in reference unto particular duties.
2. Declare the way of the working of the deceit of sin, to draw it off from its attendance thereunto. The like also shall be done with respect unto particular sins, and their avoidance: --
1. For the right performance of any duty, it is not enough that the thing itself required be performed, but that it be universally squared and fitted unto the rule of it. Herein lies the great duty of the mind, -- namely, to attend unto the rule of duties, and to take care that all the concernments of them be ordered thereby. Our progress in obedience is our edification or building. Now, it is but a very little furtherance unto a building, that a man bring wood and stones, and heap them up together without order; they must be hewed and squared, and fitted by line and rule, if we intend to
297
build. Nor is it unto any advantage unto our edification in faith and obedience that we multiply duties, if we heap them upon one another, if we order and dispose them not according to rule; and therefore doth God expressly reject a multitude of duties, when not universally suited unto the rule: <230111>Isaiah 1:11, "To what purpose is the multitude of your sacrifices?" and, verse 14, "They are a trouble unto me; I am weary to bear them." And therefore all acceptable obedience is called a proceeding according unto "rule," <480616>Galatians 6:16; it is a canonical or regular obedience. As letters in the alphabet heaped together signify nothing, unless they are disposed into their proper order, no more do our duties without this disposal. That they be so is the great duty of the mind, and which with all diligence it is to attend unto: <490515>Ephesians 5:15, "Walk circumspectly," exactly, accurately, that is, diligently, in all things; take heed to the rule of what you do. We walk in duties, but we walk circumspectly in this attention of the mind.
(1.) There are some special things which the rule directs unto that the mind is to attend in every duty. As, --
[1.] That, as to the matter of it, it be full and complete. Under the law no beast was allowed to be a sacrifice that had any member wanting, any defect of parts. Such were rejected, as well as those that were lame or blind. Duties must be complete as to the parts, the matter of them. There may be such a part of the price kept back as may make the tendering of all the residue unacceptable. Saul sparing Agag and the fattest of the cattle, rendered the destroying of all the rest useless. Thus, when men will give alms, or perform other services, but not unto the proportion that the rule requireth, and which the mind by diligent attention unto it might discover, the whole duty is vitiated.
[2.] As to the principle of it, -- namely, that it be done in faith, and therein by an actual derivation of strength from Christ, <431505>John 15:5, without whom we can do nothing. It is not enough that the person be a believer, though that be necessary unto every good work, <490210>Ephesians 2:10, but also that faith be peculiarly acted in every duty that we do; for our whole obedience is the "obedience of faith," <450105>Romans 1:5, -- that is, which the doctrine of faith requireth, and which the grace of faith beareth or bringeth forth. So Christ is expressly said to be "our life," <510304>Colossians
298
3:4, our spiritual life; that is, the spring, author, and cause of it. Now, as in life natural, no vital act can be performed but by the actual operation of the principle of life itself; so, in life spiritual, no spiritually-vital act, -- that is, no duty acceptable to God, -- can be performed but by the actual working of Christ, who is our life. And this is no other way derived unto us but by faith; whence saith the apostle, <480220>Galatians 2:20,
"Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God."
Not only was Christ his life, a living principle unto him, but he led a life, -- that is, discharged vital actions in all duties of holiness and obedience, -- by the faith of the Son of God, or in him, deriving supplies of grace and strength from him thereby. This, therefore, ought a believer diligently to attend unto, -- namely, that everything he doth to God be done in the strength of Christ; which wherein it consisteth ought diligently to be inquired into by all who intend to walk with God.
[3.] In this respect unto rule, the manner of the performance of every duty is to be regarded. Now, there are two things in the manner of the performance of any duty which a believer, who is trusted with spiritual light, ought to attend unto: --
1st. That it be done in the way and by the means that God hath prescribed with respect unto the outward manner of its performance And this is especially to be regarded in duties of the worship of God, the matter and outward manner whereof do both equally fall under his command. If this be not regarded, the whole duty is vitiated. I speak not of them who suffer themselves to be deluded by the deceitfulness of sin, utterly to disregard the rule of the word in such things, and to worship God according to their own imaginations; but of them principally who, although they in general profess to do nothing but what God requires, and as he requires it, yet do not diligently attend to the rule, to make the authority of God to be the sole cause and reason both of what they do and of the manner of the performance of it. And this is the reason that God so often calls on his people to consider diligently and wisely, that they may do all according as he had commanded.
299
2dly. The affections of the heart and mind in duties belong to the performance of them in the inward manner. The prescriptions and commands of God for attendance hereunto are innumerable, and the want hereof renders every duty an abomination unto him. A sacrifice without a heart, without salt, without fire, of what value is it? No more are duties without spiritual affections. And herein is the mind to keep the charge of God, -- to see that the heart which he requires be tendered to him. And we find, also, that God requireth especial affections to accompany special duties: "He that giveth, with cheerfulness;" which, if they are not attended unto, the whole is lost.
[4.] The mind is to attend unto the ends of duties, and therein principally the glory of God in Christ. Several other ends will sin and self impose upon our duties: especially two it will press hard upon us with, -- first, Satisfaction of our convictions and consciences; secondly, The praise of men; for self-righteousness and ostentation are the main ends of men that are fallen off from God in all moral duties whatsoever. In their sins they endeavor for to satisfy their lusts; in their duties, their conviction and pride. These the mind of a believer is diligently to watch against, and to keep up in all a single eye to the glory of God, as that which answers the great and general rule of all our obedience: "Whatsoever ye do, do all to the glory of God." These and the like things, I say, which are commonly spoken unto, is the mind of a believer obliged to attend diligently and constantly unto, with respect unto all the particular duties of our walking before God. Here, then, lies no small part of the deceit of sin, -- namely, to draw the mind off from this watch, to bring an inadvertency upon it, that it shall not in these things keep the watch and charge of the Lord. And if it can do so, and thereby strip our duties of all their excellencies, which lie in these concernments of them, that the mind is to attend unto, it will not much trouble itself nor us about the duties themselves. And this it attempts several ways: --
1st. By persuading the mind to content itself with generals, and to take it off from attending unto things in particular instances. For example, it would persuade the soul to rest satisfied in a general aim of doing things to the glory of God, without considering how every particular duty may have that tendency. Thus Saul thought that he had fulfilled his own duty, and done the will of God, and sought his glory in his war against Amalek,
300
when, for want of attendance to every particular duty in that service, he had dishonored God, and ruined himself and his posterity. And men may persuade themselves that they have a general design for the glory of God, when they have no active principle in particular duties tending at all that way. But if, instead of fixing the mind by faith on the peculiar advancing the glory of God in a duty, the soul content itself with a general notion of doing so, the mind is already diverted and drawn off from its charge by the deceitfulness of sin. If a man be travelling in a journey, it is not only required of him that he bend his course that way, and so go on; but if he attend not unto every turning, and other occurrences in his way, he may wander and never come to his journey's end. And if we suppose that in general we aim at the glory of God, as we all profess to do, yet if we attend not unto it distinctly upon every duty that occurs in our way, we shall never attain the end aimed at. And he who satisfies himself with this general purpose, without acting it in every special duty, will not long retain that purpose neither. It doth the same work upon the mind, in reference unto the principle of our duties, as it doth unto the end. Their principle is, that they be done in faith, in the strength of Christ; but if men content themselves that they are believers, that they have faith, and do not labor in every particular duty to act faith, to lead their spiritual lives, in all the acts of them, by the faith of the Son of God, the mind is drawn off from its duty. It is particular actions wherein we express and exercise our faith and obedience; and what we are in them, that we are, and no more.
2dly. It draws off the mind from the duties before mentioned by insinuating a secret contentment into it from the duty itself performed, as to the matter of it. This is a fair discharge of a natural conscience. If the duty be performed, though as to the manner of its performance it come short almost in all things of the rule, conscience and conviction will be satisfied; as Saul, upon his expedition against Amalek, cries to Samuel, "Come in, thou blessed of the Lord; "I have performed the commandment of the Lord.'" He satisfied himself, though he had not attended as he ought to the whole will of God in that matter. And thus was it with them, <235803>Isaiah 58:3, "Wherefore have we fasted, say they, and thou regardest it not?" They had pleased themselves in the performance of their duties, and expected that God also should be pleased with them. But he shows them at large wherein they had failed, and that so far as to render what they had
301
done an abomination; and the like charge he expresseth against them, chap. <234801>48:1, 2. This the deceitfulness of sin endeavors to draw the mind unto, namely, to take up in the performance of the duty itself. "Pray thou oughtst, and thou hast prayed; give alms thou oughtst, and thou hast given alms; quiet, then, thyself in what thou hast done, and go on to do the like." If it prevail herein the mind is discharged from farther attendance and watching unto duty, which leaves the soul on the borders of many evils; for, --
3dly. Hence customariness in all duties will quickly ensue, which is the height of sin's drawing off the mind from duty: for men's minds may be drawn from all duties, in the midst of the most abundant performance of them; for in and under them the mind may be subject unto an habitual diversion from its charge and watch unto the rule. What is done with such a frame is not done to God, <300525>Amos 5:25. None of their sacrifices were to God, although they professed that they were all so. But they attended not unto his worship in faith, and unto his glory, and he despised all their duties, See also <281001>Hosea 10:1. And this is the great reason why professors thrive so little under the performance of a multitude of duties: -- They attend not unto them in a due manner, their minds being drawn off from their circumspect watch; and so they have little or no communion with God in them, which is the end whereunto they are designed, and by which alone they become useful and profitable unto themselves. And in this manner are many duties of worship and obedience performed by a woful generation of hypocrites, formalists, and profane persons, without either life or light in themselves, or acceptation with God, their minds being wholly estranged from a due attendance unto what they do by the power and deceitfulness of sin.
2. As it is in respect of duties, so also it is in respect of sins. There are sundry things in and about every sin that the mind of a believer, by virtue of its office and duty, is obliged to attend diligently unto, for the preservation of the soul from it. Things they are which God hath appointed and sanctified, to give effectual rebukes and checks to the whole working of the law of sin, and such as, in the law of grace, under which we are, are exceedingly suited and fitted unto that purpose. And these the deceit of sin endeavors by all means to draw off the mind from a due
302
consideration of and attendance unto. Some few of them we shall a little reflect upon: --
(1.) The first and most general is the sovereignty of God, the great lawgiver, by whom it is forbidden. This Joseph fixed on in his great temptation: <013909>Genesis 39:9, "How can I do this great wickedness, and sin against God?" There was in it a great evil, a great ingratitude against man, which he pleads also and insists upon, verses 8, 9; but that which fixed his heart and resolution against it was the formality of it, that it was sin against God, by whom it was severely forbidden. So the apostle informs us that in our dealing in any thing that is against the law, our respect is still to be unto the Lawgiver and his sovereignty: <590411>James 4:11, 12,
"If thou judge the law, thou art not a doer of the law, but a judge. There is one lawgiver, who is able to save and to destroy."
Consider this always: there is one lawgiver, holy, righteous, armed with sovereign power and authority; he is able to save and destroy. Hence sin is called a rebellion, a casting off his yoke, a despising of him, and that in his sovereignty as the great lawgiver; and this ought the mind always practically to attend unto, in all the lustings, actings, and suggestions of the law of sin, especially when advantaged by any suitable or vigorous temptation: "It is God that hath forbidden this thing; the great lawgiver, under whose absolute sovereignty I am, in dependence on whom I live, and by whom I am to be disposed of, as to my present and eternal condition." This Eve fixed on at the beginning of her temptation, "God hath said, Ye shall not eat of this tree," <010303>Genesis 3:3; but she kept not her ground, she abode not by that consideration, but suffered her mind to be diverted from it by the subtlety of Satan, which was the entrance of her transgression: and so it is unto us all in our deviations from obedience.
(2.) The deceit of sin, of every sin, the punishment appointed unto it in the law, is another thing that the mind ought actually to attend unto, in reference unto every particular evil And the diversions from this, that the minds of men have been doctrinally and practically attended withal, have been an inlet into all manner of abominations. Job professeth another frame in himself, Job<183123> 31:23,
303
"Destruction from God was a terror to me, and by reason of his highness I could not endure."
Many evils he had mentioned in the foregoing verses, and pleads his innocency from them, although they were such as, upon the account of his greatness and power, he could have committed easily without fear of danger from men. Here he gives the reason that prevailed with him so carefully to abstain from them, "Destruction from God was a terror to me, and by reason of his highness I could not endure." "I considered," saith he, "that God had appointed `death and destruction' for the punishment of sin, and that such was his greatness, highness, and power, that he could inflict it unto the uttermost, in such a way as no creature is able to abide or to avoid." So the apostle directs believers always to consider what a "fearful thing it is to fall into the hands of the living God," <581031>Hebrews 10:31; and that because he hath said, "Vengeance is mine, I will recompense," verse 30. He is a sin-avenging God, that will by no means acquit the guilty; as in the declaration of his gracious name, infinitely full of encouragements to poor sinners in Christ, he adds that in the close, that "he will by no means clear the guilty," <023407>Exodus 34:7, -- that he may keep upon the minds of them whom he pardoneth a due sense of the punishment that is due from his vindictive justice unto every sin. And so the apostle would have us mind that even "our God is a consuming fire," <581229>Hebrews 12:29; that is, that we should consider his holiness and vindictive justice, appointing unto sin a meet recompense of reward. And men's breaking through this consideration he reckons as the height of the aggravation of their sins: <450132>Romans 1:32,
"They knew that it is the judgment of God, that they which commit such things were worthy of death, yet continued to do them."
What hope is there for such persons? There is, indeed, relief against this consideration for humbled believing souls in the blood of Christ; but this relief is not to take off the mind from it as it is appointed of God to be a restraint from sin. And both these considerations, even the sovereignty of God and the punishment of sin, are put together by our Savior: <401028>Matthew 10:28, "Fear not them which kill the body, but are not able to
304
kill the soul; but rather fear him which is able to destroy both soul and body in hell."
(3.) The consideration of all the love and kindness of God, against whom every sin is committed, is another thing that the mind ought diligently to attend unto; and this is a prevailing consideration, if rightly and graciously managed in the soul. This Moses presseth on the people: <053206>Deuteronomy 32:6,
"Do ye thus requite the LORD, O foolish people and unwise? is not he thy Father that bought thee? hath he not made thee, and established thee?"
-- "Is this a requital for eternal love, and all the fruits of it? for the love and care of a Father, of a Redeemer, that we have been made partakers of?" And it is the same consideration which the apostle manageth to this purpose, 2<470701> Corinthians 7:1,
"Having therefore these promises, dearly beloved, let us cleanse ourselves from all filthiness of the flesh and spirit, perfecting holiness in the fear of God."
The receiving of the promises ought to be effectual, as to stir us up unto all holiness, so to work and effect an abstinence from all sin. And what promises are these? -- namely, that "God will be a Father unto us, and receive us," chap. <470617>6:17, 18; which compriseth the whole of all the love of God towards us here and to eternity. If there be any spiritual ingenuity in the soul, whilst, the mind is attentive to this consideration, there can be no prevailing attempt made upon it by the power of sin. Now, there are two parts of this consideration: --
[1.] That which is general in it, that which is common unto all believers. This is managed unto this purpose, 1<620301> John 3:1-3,
"Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God: therefore the world knoweth us not, because it knew him not. Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall
305
see him as he is. And every man that hath this hope in him purifieth himself, even as he is pure."
"Consider," saith he, "the love of God, and the privileges that we enjoy by it: `Behold, what manner of love the Father hath bestowed upon us, that we should be called the sons of God.' Adoption is an especial fruit of it, and how great a privilege is this! Such love it is, and such are the fruits of it, that the world knoweth nothing of the blessed condition which we obtain and enjoy thereby: `The world knoweth us not.' Nay, it is such love, and so unspeakably blessed and glorious are the effects of it, that we ourselves are not able to comprehend them." What use, then, ought we to make of this contemplation of the excellent, unspeakable love of God? Why, saith he, "Every one that hath this hope purifieth himself." Every man who has been made partaker of this love, and thereupon a hope of the full enjoyment of the fruits of it, of being made like to God in glory, "purifieth himself," -- that is, in an abstinence from all and every sin, as in the following words is at large declared.
[2.] It is to be considered as to such peculiar mercies and fruits of love as every one's soul hath been made partaker of. There is no believer but, besides the love and mercy which he hath in common with all his brethren, hath also in the lot of his inheritance some enclosures, some especial mercies, wherein he hath a single propriety, he hath some joy which no stranger intermeddleth withal, <201410>Proverbs 14:10, -- particular applications of covenant love and mercy to his soul. Now, these are all provisions laid in by God, that they may be borne in mind against an hour of temptation, -- that the consideration of them may preserve the soul from the attempts of sin. Their neglect is a high aggravation of our provocations. 1<111109> Kings 11:9, it is charged as the great evil of Solomon, that he had sinned against special mercies, especial intimations of love; he sinned after God had "appeared unto him twice." God required that he should have borne in mind that especial favor, and have made it an argument against sin; but he neglected it, and is burdened with this sore rebuke. And, indeed, all especial mercies, all especial tokens and pledges of love, are utterly lost and misspent upon us, if they are not improved unto this end. This, then, is another thing that it is the duty of the mind greatly to attend unto, and to oppose effectually unto every attempt that is made on the soul by the law of sin.
306
(4.) The considerations that arise from the blood and mediation of Christ are of the same importance. So the apostle declares, 2<470514> Corinthians 5:14, 15,
"For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: and that he died for all, that they which live should not henceforth live unto themselves, but unto him which died for them, and rose again."
There is a constraining efficacy in this consideration; it is great, forcible, effectual, if duly attended unto. But I must not here in particular insist upon these things; nor, --
(5.) Shall I speak of the inhabitation of the Spirit, -- the greatest privilege that we are made partakers of in this world. The due consideration how he is grieved by sin; how his dwelling-place is defiled thereby; how his comforts are forfeited, lost, despised by it, -- might also be insisted on: but the instances passed through are sufficient unto our purpose. Now, herein lies the duty of the mind in reference unto particular sins and temptations: -- It is diligently and carefully to attend unto these things; to dwell constantly upon the consideration of them; to have them in a continual readiness to oppose unto all the lustings, actings, warrings, attempts, and rage of sin.
In reference hereunto doth sin in an especial manner put forth and act its deceit. It labors by all means to draw off the mind from its due attendance unto these things, -- to deprive the soul of this great preservative and antidote against its poison. It endeavors to cause the soul to satisfy itself with general undigested notions about sin, that it may have nothing in particular to betake itself unto in its own defense against its attempts and temptations. And the ways whereby it doth this may be also briefly considered: --
[1.] It is from the deceit of sin that the mind is spiritually slothful, whereby it becomes negligent unto this duty. The principal discharge of its trust in this matter is expressed by watching; which is the great caution that the Lord Jesus gave unto his disciples in reference unto all their dangers from sin and Satan: <411337>Mark 13:37,
307
"I say unto all, Watch;" that is, "Use your utmost diligence and circumspection, that you be not surprised and entangled with temptations."
It is called also consideration: "Consider your ways," -- "Consider your latter end;" the want whereof God complains of in his people, <053229>Deuteronomy 32:29. Now, that which is contrary to these indispensable conditions of our preservation is spiritual slothfulness, as the apostle declares, <580611>Hebrews 6:11, 12,
"And we desire that every one of you do show the same diligence to the full assurance of hope unto the end: that ye be not slothful."
If we show not diligence, we are slothful, and in danger of coming short to inherit the promises. See 2<610105> Peter 1:5-11,
"And beside this, giving all diligence, add to your faith virtue; to virtue knowledge," etc.
"For if these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ. But he that lacketh these things is blind, and cannot see afar off, and hath forgotten that he was purged from his old sins. Wherefore the rather, brethren, give diligence to make your calling and election sure: for if ye do these things ye shall never fall: for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ," All this the mind is turned from, if once, by the deceit of sin, it be made slothful. Now, this sloth consists in four things: --
1st. Inadvertency. It doth not set itself to consider and attend unto its special concernments. The apostle, persuading the Hebrews with all earnestness to attend diligently, to consider carefully, that they may not be hardened by the deceitfulness of sin, gives this reason of their danger, that they were "dull of hearing," chap. <580511>5:11; that is, that they were slothful, and did not attend unto the things of their duty. A secret regardlessness is apt to creep upon the soul, and it doth not set itself to a diligent marking how things go with it, and what is continually incumbent on it.
2dly. An unwillingness to be stirred up unto its duty. <201924>Proverbs 19:24,
308
"A slothful man hideth his hand in his bosom, and will not so much as bring it to his mouth again."
There is an unwillingness in sloth to take any notice of warnings, calls, excitations, or stirrings up by the word, Spirit, judgments, any thing that God maketh use of to call the mind unto a due consideration of the condition of the soul. And this is a perfect evidence that the mind is made slothful by the deceit of sin, when especial calls and warnings, whether in a suitable word or a pressing judgment, cannot prevail with it to pull its hand out of its bosom; that is, to set about the special duties that it is called unto.
3dly. Weak and ineffectual attempts to recover itself unto its duty. <202614>Proverbs 26:14,
"As the door turneth upon its hinges, so doth the slothful man upon his bed."
In the turning of a door upon its hinges, there is some motion but no progress. It removes up and down, but is still in the place and posture that it was. So is it with the spiritually slothful man on his bed, or in his security. He makes some motions or faint endeavors towards a discharge of his duty, but goes not on. There where he was one day, there he is the next; yea, there where he was one year, he is the next. His endeavors are faint, cold, and evanid; he gets no ground by them, but is always beginning and never finishing his work.
4thly. Heartlessness upon the apprehensions of difficulties and discouragements. <202213>Proverbs 22:13,
"The slothful man saith, There is a lion without, I shall be slain in the streets."
Every difficulty deters him from duty. He thinks it impossible for him to attain to that accuracy, exactness, and perfection which he is in this matter to press after; and therefore contents himself in his old coldness, negligence, rather than to run the hazard of a universal circumspection. Now, if the deceit of sin hath once drawn away the mind into this frame, it lays it open to every temptation and incursion of sin. The spouse in the Canticles seems to have been overtaken with this distemper, <220502>Song of
309
Solomon 5:2, 3; and this puts her on various excuses why she cannot attend unto the call of Christ, and apply herself unto her duty in walking with him.
[2.] It draws away the mind from its watch and duty in reference unto sin by surprisals. It falls in conjunction with some urging temptation, and surpriseth the mind into thoughts quite of another nature than those which it ought to insist upon in its own defense. So it seems to have been with Peter: his carnal fear closing with the temptation wherein Satan sought to winnow him, filled his mind with so many thoughts about his own imminent danger, that he could not take into consideration the love and warning of Christ, nor the evil whereunto his temptation led him, nor any thing that he ought to have insisted on for his preservation. And, therefore, upon a review of his folly in neglecting those thoughts of God and the love of Christ which, through the assistance of the Holy Ghost, might have kept him from his scandalous fall, he wept bitterly. And this is the common way of the working of the deceit of sin as unto particular evils: -- It lays hold on the mind suddenly with thoughtfulness about the present sin, possesseth it, takes it up; so that either it recovers not itself at all to the considerations mentioned, or if any thoughts of them be suggested, the mind is so prepossessed and filled that they take no impression on the soul or make no abode in it. Thus, doubtless, was David surprised in the entrance of his great sin. Sin and temptation did so possess and fill his mind with the present object of his lust, that he utterly forgot, as it were, those considerations which he had formerly made use of when he so diligently kept himself from his iniquity. Here, therefore, lies the great wisdom of the soul, in rejecting the very first motions of sin, because by parleys with them the mind may be drawn off from attending unto its preservatives, and so the whole rush into evil.
[3.] It draws away the mind by frequency and long continuance of its solicitations, making as it were at last a conquest of it. And this happens not without an open neglect of the soul, in want of stirring up itself to give an effectual rebuke, in the strength and by the grace of Christ, unto sin; which would have prevented its prevalency. But of this more shall be spoken afterwards.
310
And this is the first way whereby the law of sin acts its deceit against the soul: -- It draws off the mind from attendance unto its charge and office, both in respect of duty and sin. And so far as this is done, the person is said to be "drawn away" or drawn off. He is "tempted;" every man is tempted, when he is thus drawn away by his own lust, or the deceit of sin dwelling in him. And the whole effect of this working of the deceitfulness of sin may be reduced unto these three heads: --
1. The remission of a universally watchful frame of spirit unto every duty, and against all, even the most hidden and secret, actings of sin.
2. The omission, of peculiar attending unto such duties as have an especial respect unto the weakening and ruin of the whole law of sin, and the obviating of its deceitfulness.
3. Spiritual sloth, as to a diligent regard unto all the especial concernments of duties and sins.
When these three things, with their branches mentioned, less or more, are brought about, in or upon the soul, or so far as they are so, so far a man is drawn off by his own lust or the deceit of sin.
There is no need of adding here any directions for the prevention of this evil; they have sufficiently been laid down in our passage through the consideration both of the duty of the mind, and of the deceit of sin.
311
CHAPTER 11.
The working of sin by deceit to entangle the affections -- The ways whereby it is done -- Means of their prevention.
THE second thing in the words of the apostle ascribed unto the deceitful working of sin is its enticing. A man is "drawn away and enticed." And this seems particularly to respect the affections, as drawing away doth the mind. The mind is drawn away from duty, and the affections are enticed unto sin. From the prevalency hereof a man is said to be "enticed," or entangled as with a bait: so the word imports; for there is an allusion in it unto the bait wherewith a fish is taken on the hook which holds him to his destruction. And concerning this effect of the deceit of sin, we shall briefly show two things:
1. What it is to be enticed, or to be entangled with the bait of sin, to have the affections tainted with an inclination thereunto; and when they are so.
2. What course sin takes, and what way it proceedeth in, thus to entice, ensnare, or entangle the soul: --
1. For the first, --
(1.) The affections are certainly entangled when they stir up frequent imaginations about the proposed object which this deceit of sin leadeth and enticeth towards. When sin prevails, and the affections are gone fully after it, it fills the imagination with it, possessing it with images, likenesses, appearances of it continually. Such persons "devise iniquity, and work evil upon their beds;" which they also "practice" when they are able, when "it is in the power of their hand," <330201>Micah 2:1. As, in particular, Peter tells us that "they have eyes full of an adulteress, f8 and they cannot cease from sin," 2<610214> Peter 2:14, -- that is, their imaginations are possessed with a continual representation of the object of their lusts. And it is so in part where the affections are in part entangled with sin, and begin to turn aside unto it. John tells us that the things that are "in the world" are "the lust of the flesh, the lust of the eyes, and the pride of life," 1<620216> John 2:16. The lust of the eyes is that which by them is conveyed
312
unto the soul. Now, it is not the bodily sense of seeing, but the fixing of the imagination from that sense on such things, that is intended. And this is called the "eyes," because thereby things are constantly represented unto the mind and soul, as outward objects are unto the inward sense by the eyes. And oftentimes the outward sight of the eyes is the occasion of these imaginations. So Achan declares how sin prevailed with him, <060721>Joshua 7:21. First, he saw the wedge of gold and Babylonish garment, and then he coveted them. He rolled them, the pleasures, the profit of them, in his imagination, and then fixed his heart upon the obtaining of them. Now, the heart may have a settled, fixed detestation of sin; but yet, if a man find that the imagination of the mind is frequently solicited by it and exercised about it, such a one may know that his affections are secretly enticed and entangled.
(2.) This entanglement is heightened when the imagination can prevail with the mind to lodge vain thoughts in it, with secret delight and complacency. This is termed by casuists, "Cogitatio morosa cum delectatione," -- an abiding thought with delight; which towards forbidden objects is in all cases actually sinful. And yet this may be when the consent of the will unto sin is not obtained, -- when the soul would not for the world do the thing, which yet thoughts begin to lodge in the mind about. This "lodging of vain thoughts" in the heart the prophet complains of as a thing greatly sinful, and to be abhorred, <240414>Jeremiah 4:14. All these thoughts are messengers that carry sin to and fro between the imagination and the affections, and still increase it, inflaming the imagination, and more and more entangling the affections. Achan thinks upon the golden wedge, this makes him like it and love it; by loving of it his thoughts are infected, and return to the imagination of its worth and goodly show; and so by little and little the soul is inflamed unto sin. And here if the will parts with its sovereignty, sin is actually conceived.
(3.) Inclinations or readiness to attend unto extenuations of sin, or the reliefs that are tendered against sin when committed, manifest the affections to be entangled with it. We have showed, and shall yet farther evidence, that it is a great part of the deceit of sin, to tender lessening and extenuating thoughts of sin unto the mind. "Is it not a little one?" or, "There is mercy provided;" or, "It shall be in due time relinquished and given over," is its language in a deceived heart. Now, when there is a
313
readiness in the soul to hearken and give entertainment unto such secret insinuations, arising from this deceit, in reference unto any sin or unapprovable course, it is an evidence that the affections are enticed. When the soul is willing, as it were, to be tempted, to be courted by sin, to hearken to its dalliances and solicitations, it hath lost of its conjugal affections unto Christ, and is entangled. This is "looking on the wine when it is red, when it giveth its color in the cup, when it moveth itself aright," <202331>Proverbs 23:31; -- a pleasing contemplation on the invitations of sin, whose end the wise man gives us, verse 32. When the deceit of sin hath prevailed thus far on any person, then he is enticed or entangled. The will is not yet come to the actual conception of this or that sin by its consent, but the whole soul is in a near inclination thereunto. And many other instances I could give as tokens and evidences of this entanglement: these may suffice to manifest what we intend thereby.
2. Our next inquiry is, How, or by what means, the deceit of sin proceeds thus to entice and entangle the affections? And two or three of its baits are manifest herein: --
(1.) It makes use of its former prevalency upon the mind in drawing it off from its watch and circumspection. Says the wise man, <200117>Proverbs 1:17, "Surely in vain is the net spread in the sight of any bird;" or "before the eyes of every thing that hath a wing," as in the original. If it hath eyes open to discern the snare, and a wing to carry it away, it will not be caught· And in vain should the deceit of sin spread its snares and nets for the entanglement of the soul, whilst the eyes of the mind are intent upon what it doth, and so stir up the wings of its will and affections to carry it away and avoid it. But if the eyes be put out or diverted, the wings are of very little use for escape; and, therefore, thin is one of the ways which is used by them who take birds or fowls in their nets. They have false lights or shows of things, to divert the sight of their prey; and when that is done, they take the season to cast their nets upon them. So doth the deceit of sin; it first draws off and diverts the mind by false reasonings and pretences, as hath been showed, and then casts its net upon the affections for their entanglement.
(2.) Taking advantage of such seasons, it proposeth sin as desirable, as exceeding satisfactory to the corrupt part of our affections. It gilds over
314
the object by a thousand pretences, which it presents unto corrupt lustings. This is the laying of a bait, which the apostle in this verse evidently alludes unto. A bait is somewhat desirable and suitable, that is proposed to the hungry creature for its satisfaction; and it is by all artifices rendered desirable and suitable. Thus is sin presented by the help of the imagination unto the soul; that is, sinful and inordinate objects, which the affections cleave unto, are so presented. The apostle tells us that there are "pleasures of sin," <581125>Hebrews 11:25; which, unless they are despised, as they were by Moses, there is no escaping of sin itself. Hence they that live in sin are said to "live in pleasure," <590505>James 5:5. Now, this pleasure of sin consisteth in its suitableness to give satisfaction to the flesh, to lust, to corrupt affections. Hence is that caution, <451314>Romans 13:14, "Make not provision for the flesh, to fulfill the lusts thereof;" that is, "Do not suffer your minds, thoughts, or affections to fix upon sinful objects, suited to give satisfaction to the lusts of the flesh, to nourish and cherish them thereby." To which purpose he speaks again, <480516>Galatians 5:16, "Fulfil ye not the lust of the flesh;" -- "Bring not in the pleasures of sin, to give them satisfaction." When men are under the power of sin, they are said to "fulfill the desires of the flesh and of the mind," <490203>Ephesians 2:3. Thus, therefore, the deceit of sin endeavors to entangle the affections by proposing unto them, through the assistance of the imagination, that suitableness which is in it to the satisfaction of its corrupt lusts, now set at some liberty by the inadvertency of the mind. It presents its "wine sparkling in the cup," the beauty of the adulteress, the riches of the world, unto sensual and covetous persons; and somewhat in the like kind, in some degrees, to believers themselves. When, therefore, I say, sin would entangle the soul, it prevails with the imagination to solicit the heart, by representing this false-painted beauty or pretended satisfactoriness of sin; and then if Satan, with any peculiar temptation, fall in to its assistance, it oftentimes inflames all the affections, and puts the whole soul into disorder.
(3.) It hides the danger that attends sin; it covers it as the hook is covered with the bait, or the net spread over with meat for the fowl to be taken. It is not, indeed, possible that sin should utterly deprive the soul of the knowledge of the danger of it. It cannot dispossess it of its notion or persuasion that "the wages of sin is death," and that it is the "judgment of
315
God that they that commit sin are worthy of death." But this it will do, -- it will so take up and possess the mind and affections with the baits and desirableness of sin, that it shall divert them from an actual and practical contemplation of the danger of it. What Satan did in and by his first temptation, that sin doth ever since. At first Eve guards herself with calling to mind the danger of sin: "If we eat or touch it we shall die," <010303>Genesis 3:3. But so soon as Satan had filled her mind with the beauty and usefulness of the fruit to make one wise, how quickly did she lay aside her practical prevalent consideration of the danger of eating it, the curse due unto it; or else relieves herself with a vain hope and pretense that it should not be, because the serpent told her so! So was David beguiled in his great transgression by the deceit of sin. His lust being pleased and satisfied, the consideration of the guilt and danger of his transgression was taken away; and therefore he is said to have "despised the LORD," 2<101209> Samuel 12:9, in that he considered not the evil that was in his heart, and the danger that attended it in the threatening or commination of the law. Now sin, when it presseth upon the soul to this purpose, will use a thousand wiles to hide from it the terror of the Lord, the end of transgressions, and especially of that peculiar folly which it solicits the mind unto. Hopes of pardon shall be used to hide it; and future repentance shall hide it; and present importunity of lust shall hide it; occasions and opportunities shall hide it; surprisals shall hide it; extenuation of sin shall hide it; balancing of duties against it shall hide it; fixing the imagination on present objects shall hide it; desperate resolutions to venture the uttermost for the enjoyment of lust in its pleasures and profits shall hide it. A thousand wiles it hath, which cannot be recounted.
(4.) Having prevailed thus far, gilding over the pleasures of sin, hiding its end and demerit, it proceeds to raise perverse reasonings in the mind, to fix it upon the sin proposed, that it may be conceived and brought forth, the affections being already prevailed upon; of which we shall speak under the next head of its progress.
Here we may stay a little, as formerly, to give some few directions for the obviating of this woeful work of the deceitfulness of sin. Would we not be enticed or entangled? would we not be disposed to the conception of sin? would we be turned out of the road and way which goes down to death? -- let us take heed of our affections; which are of so great concernment in
316
the whole course of our obedience, that they are commonly in the Scripture called by the name of the heart, as the principal thing which God requires in our walking before him. And this is not slightly to be attended unto. <200423>Proverbs 4:23, saith the wise man, "Keep thy heart with all diligence;" or, as in the original, "above" or "before all keepings;" -- "Before every watch, keep thy heart. You have many keepings that you watch unto: you watch to keep your lives, to keep your estates, to keep your reputations, to keep up your families; but," saith he, "above all these keepings, prefer that, attend to that of the heart, of your affections, that they be not entangled with sin." There is no safety without it. Save all other things and lose the heart, and all is lost, -- lost unto all eternity. You will say, then, "What shall we do, or how shall we observe this duty?"
1. Keep your affections as to their object.
(1.) In general. This advice the apostle gives in this very case, Colossians 3.His advice in the beginning of that chapter is to direct us unto the mortification of sin, which he expressly engageth in: Verse 5, "Mortify therefore your members which are upon the earth;" -- "Prevent the working and deceit of sin which wars in your members." To prepare us, to enable us hereunto, he gives us that great direction: Verse 2, "Set your affection on things above, not on things on the earth." Fix your affections upon heavenly things; this will enable you to mortify sin; fill them with the things that are above, let them be exercised with them, and so enjoy the chiefest place in them. They are above, blessed and suitable objects, meet for and answering unto our affections; -- God himself, in his beauty and glory; the Lord Jesus Christ, who is "altogether lovely, the chiefest of ten thousand;" grace and glory; the mysteries revealed in the gospel; the blessedness promised thereby. Were our affections filled, taken up, and possessed with these things, as it is our duty that they should be, -- it is our happiness when they are, -- what access could sin, with its painted pleasures, with its sugared poisons, with its envenomed baits, have unto our souls? how should we loathe all its proposals, and say unto them, "Get ye hence as an abominable thing!" For what are the vain, transitory pleasures of sin, in comparison of the exceeding recompense of reward which is proposed unto us? Which argument the apostle presses, 2<470417> Corinthians 4:17, 18.
317
(2.) As to the object of your affections, in an especial manner, let it be the cross of Christ, which hath exceeding efficacy towards the disappointment of the whole work of indwelling sin: <480614>Galatians 6:14,
"God forbid that I should glory, save in the cross of our Lord Jesus Christ, whereby the world is crucified unto me, and I unto the world."
The cross of Christ he gloried and rejoiced in; this his heart was set upon; and these were the effects of it, -- it crucified the world unto him, made it a dead and undesirable thing. The baits and pleasures of sin are taken all of them out of the world, and the things that axe in the world, -- namely, "the lust of the flesh, the lust of the eyes, and the pride of life." These are the things that are in the world; from these doth sin take all its baits, whereby it enticeth and entangleth our souls. If the heart be filled with the cross of Christ, it casts death and undesirableness upon them all; it leaves no seeming beauty, no appearing pleasure or comeliness, in them. Again, saith he, "It crucifieth me to the world; makes my heart, my affections, my desires, dead unto any of these things." It roots up corrupt lusts and affections, leaves no principle to go forth and make provision for the flesh, to fulfill the lusts thereof. Labor, therefore, to fill your hearts with the cross of Christ. Consider the sorrows he underwent, the curse he bore, the blood he shed, the cries he put forth, the love that was in all this to your souls, and the mystery of the grace of God therein. Meditate on the vileness, the demerit, and punishment of sin as represented in the cross, the blood, the death of Christ. Is Christ crucified for sin, and shall not our hearts be crucified with him unto sin? Shall we give entertainment unto that, or hearken unto its dalliances, which wounded, which pierced, which slew our dear Lord Jesus? God forbid! Fill your affections with the cross of Christ, that there may be no room for sin. The world once put him out of the house into a stable, when he came to save us; let him now turn the world out of doors, when he is come to sanctify us.
2. Look to the vigor of the affections towards heavenly things; if they are not constantly attended, excited, directed, and warned, they are apt to decay, and sin lies in wait to take every advantage against them. Many complaints we have in the Scripture of those who lost their first love, in suffering their affections to decay. And this should make us jealous over
318
our own hearts, lest we also should be overtaken with the like backsliding frame. Wherefore be jealous over them; often strictly examine them and call them to account; supply unto them due considerations for their exciting and stirring up unto duty.
319
CHAPTER 12.
The conception of sin through its deceit -- Wherein it consisteth -- The consent of the will unto sin -- The nature thereof -- Ways and means whereby it is obtained -- Other advantages made use of by the deceit of sin -- Ignorance -- Error.
THE third success of the deceit of sin in its progressive work is the conception of actual sin. When it hath drawn the mind off from its duty, and entangled the affections, it proceeds to conceive sin in order to the bringing of it forth: "Then when lust hath conceived, it bringeth forth sin." Now, the conception of sin, in order unto its perpetration, can be nothing but the consent of the will; for as without the consent of the will sin cannot be committed, so where the will hath consented unto it, there is nothing in the soul to hinder its actual accomplishment. God doth, indeed, by various ways and means, frustrate the bringing forth of these adulterate conceptions, causing them to melt away in the womb, or one way or other prove abortive, so that not the least part of that sin is committed which is willed or conceived; yet there is nothing in the soul itself that remains to give check unto it when once the will hath given its consent. Ofttimes, when a cloud is full of rain and ready to fall, a wind comes and drives it away; and when the will is ready to bring forth its sin, God diverts it by one wind or other: but yet the cloud was as full of rain as if it had fallen, and the soul as full of sin as if it had been committed.
This conceiving of lust or sin, then, is its prevalency in obtaining the consent of the will unto its solicitations. And hereby the soul is deflowered of its chastity towards God in Christ, as the apostle intimates, 2<471102> Corinthians 11:2, 3. To clear up this matter we must observe, --
1. That the will is the principle, the next seat and cause, of obedience and disobedience. Moral actions are unto us or in us so far good or evil as they partake of the consent of the will. He spake truth of old who said, "Omne peccatum est adeo voluntarium, ut non sit peccatum nisi sit voluntarium;" -- "Every sin is so voluntary, that if it be not voluntary it is not sin." It is most true of actual sins. The formality of their iniquity ariseth from the acts of the will in them and concerning them, -- I mean, as to the persons
320
that commit them; otherwise in itself the formal reason of sin is its aberration from the law of God.
2. There is a twofold consent of the will unto sin: --
(1.) That which is full, absolute, complete, and upon deliberation, -- a prevailing consent; the convictions of the mind being conquered, and no principle of grace in the will to weaken it. With this consent the soul goes into sin as a ship before the wind with all its sails displayed, without any check or stop. It rusheth into sin like the horse into the battle; men thereby, as the apostle speaks, "giving themselves over to sin with greediness," <490419>Ephesians 4:19. Thus Ahab's will was in the murdering of Naboth. He did it upon deliberation, by contrivance, with a full consent; the doing of it gave him such satisfaction as that it cured his malady or the distemper of his mind. This is that consent of the will which is acted in the finishing and completing of sin in unregenerate persons, and is not required to the single bringing forth of sin, whereof we speak.
(2.) There is a consent of the will which is attended with a secret renitency and volition of the contrary. Thus Peter's will was in the denying of his Master. His will was in it, or he had not done it. It was a voluntary action, that which he chose to do at that season. Sin had not been brought forth if it had not been thus conceived. But yet, at this very time, there was resident in his will a contrary principle of love to Christ, yea, and faith in him, which utterly failed not. The efficacy of it was intercepted, and its operations suspended actually, through the violent urging of the temptation that he was under; but yet it was in his will, and weakened his consent unto sin. Though it consented, it was not done with self-pleasing, which such full acts of the will do produce.
3. Although there may be a predominant consent in the will, which may suffice for the conception of particular sins, yet there cannot be an absolute, total, full consent of the will of a believer unto any sin; for, --
(1.) There is in his will a principle fixed on good, on all good: <450721>Romans 7:21, "He would do good." The principle of grace in the will inclines him to all good. And this, in general, is prevalent against the principle of sin, so that the will is denominated from thence. Grace hath the rule and dominion, and not sin, in the will of every believer. Now, that consent
321
unto sin in the will which is contrary to the inclination and generally prevailing principle in the same will, is not, cannot be, total, absolute, and complete.
(2.) There is not only a general, ruling, prevailing principle in the will against sin, but there is also a secret reluctancy in it against its own act in consenting unto sin. It is true, the soul is not sensible sometimes of this reluctancy, because the present consent carries away the prevailing act of the will, and takes away the sense of the lusting of the Spirit, or reluctancy of the principle of grace in the will. But the general rule holdeth in all things at all times: <480517>Galatians 5:17, "The Spirit lusteth against the flesh." It doth so actually, though not always to the same degree, nor with the same success; and the prevalency of the contrary principle in this or that particular act doth not disprove it. It is so on the other side. There is no acting of grace in the will but sin lusts against it; although that lusting be not made sensible in the soul, because of the prevalency of the contrary acting of grace, yet it is enough to keep those actings from perfection in their kind. So is it in this renitency of grace against the acting of sin in the soul; though it be not sensible in its operations, yet it is enough to keep that act from being full.and complete. And much of spiritual wisdom lies in discerning aright between the spiritual renitency of the principle of grace in the will against sin, and the rebukes that are given the soul by conscience upon conviction for sin.
4. Observe, that reiterated, repeated acts of the consent of the will unto sin may beget a disposition and inclinableness in it unto the like acts, that may bring the will unto a proneness and readiness to consent unto sin upon easy solicitations; which is a condition of soul dangerous, and greatly to be watched against.
5. This consent of the will, which we have thus described, may be considered two ways: --
(1.) As it is exercised about the circumstances, causes, means, and inducements unto sin.
(2.) As it respects this or that actual sin.
In the first sense there is a virtual consent of the will unto sin in every inadvertency unto the prevention of it, in every neglect of duty that makes
322
way for it, in every hearkening unto any temptation leading towards it; in a word, in all the diversions of the mind from its duty, and entanglements of the affections by sin, before mentioned: for where there is no act of the will, formally or virtually, there is no sin. But this is not that which we now speak of; but, in particular, the consent of the will unto this or that actual sin, so far as that either sin is committed, or is prevented by other ways and means not of our present consideration. And herein consists the conceiving of sin.
These things being supposed, that which in the next place we are to consider is, the way that the deceit of sin proceedeth in to procure the consent of the will, and so to conceive actual sin in the soul. To this purpose observe: --
1. That the will is a rational appetite, -- rational as guided by the mind, and an appetite as excited by the affections; and so in its operation or actings hath respect to both, is influenced by both.
2. It chooseth nothing, consents to nothing, but "sub ratione boni," -- as it hath an appearance of good, some present good. It cannot consent to any thing under the notion or apprehension of its being evil in any kind. Good is its natural and necessary object, and therefore whatever is proposed unto it for its consent must be proposed under an appearance of being either good in itself, or good at present unto the soul, or good so circumstantiate as it is; so that, --
3. We may see hence the reason why the conception of sin is here placed as a consequent of the mind's being drawn away and the affections being entangled. Both these have an influence into the consent of the will, and the conception of this or that actual sin thereby. Our way, therefore, here is made somewhat plain. We have seen at large how the mind is drawn away by the deceit of sin, and how the affections are entangled; -- that which remains is but the proper effect of these things; for the discovery whereof we must instance in some of the special deceits, corrupt and fallacious reasonings before mentioned, and then show their prevalency on the will to a consent unto sin: --
(1.) The will is imposed upon by that corrupt reasoning, that grace is exalted in a pardon, and that mercy is provided for sinners. This first, as
323
hath been showed, deceives the mind, and that opens the way to the will's consent by removing a sight of evil, which the will hath an aversation unto. And this, in carnal hearts, prevails so far as to make them think that their liberty consists in being "servants of corruption," 2<610219> Peter 2:19. And the poison of it doth oftentimes taint and vitiate the.minds of believers themselves; whence we are so cautioned against it in the Scripture. To what, therefore, hath been spoken before, unto the use and abuse of the doctrine of the grace of the gospel, we shall add some few other considerations, and fix upon one place of Scripture that will give light unto it There is a twofold mystery of grace, -- of walking with God, and of coming unto God; and the great design of sin is to change the doctrine and mystery of grace in reference unto these things, and that by applying those considerations unto the one which are proper unto the other, whereby each part is hindered, and the influence of the doctrine of grace into them for their furtherance defeated. See 1<620201> John 2:1, 2:
"These things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins."
Here is the whole design and use of the gospel briefly expressed. "These things," saith he, "I write unto you." What things were these? Those mentioned, chap. 1 verse 2: "The life was manifested, and we have seen it, and bear witness, and show unto you that eternal life, which was with the Father, and was manifested unto us," -- that is, the things concerning the person and mediation of Christ; and, verse 7, that pardon, forgiveness, and expiation from sin is to be attained by the blood of Christ. But to what end and purpose doth he write these things to them? what do they teach, what do they tend unto? A universal abstinence from sin: "I write unto you," saith he, "that ye sin not." This is the proper, only, genuine end of the doctrine of the gospel. But to abstain from all sin is not our condition in this world: verse 8, "If we say that we have no sin, we deceive ourselves, and the truth is not in us." What, then, shall be done in this case? In supposition of sin, that we have sinned, is there no relief provided for our souls and consciences in the gospel? Yes; saith he, "If any man sin, we have an advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins." There is full relief in the propitiation and intercession of Christ for us. This is the order and method of the doctrine
324
of the gospel, and of the application of it to our own souls: -- first, to keep us from sin; and then to relieve us against sin. But here entereth the deceit of sin, and puts this "new wine into old bottles," whereby the bottles are broken, and the wine perisheth, as to our benefit by it. It changeth this method and order of the application of gospel truths. It takes up the last first, and that excludes the use of the first utterly. "If any man sin, there is pardon provided," is all the gospel that sin would willingly suffer to abide on the minds of men. When we would come to God by believing, it would be pressing the former part, of being free from sin; when the gospel proposeth the latter principally, or the pardon of sin, for our encouragement. When we are come to God, and should walk with him, it will have only the latter proposed, that there is pardon of sin; when the gospel principally proposeth the former, of keeping ourselves from sin, the grace of God bringing salvation having appeared unto us to that end and purpose.
Now, the mind being entangled with this deceit, drawn off from its watch by it, diverted from the true ends of the gospel, doth several ways impose upon the will to obtain its consent: --
[1.] By a sudden surprisal in case of temptation. Temptation is the representation of a thing as a present good, a particular good, which is a real evil, a general evil. Now, when a temptation, armed with opportunity and provocation, befalls the soul, the principle of grace in the will riseth up with a rejection and detestation of it. But on a sudden, the mind being deceived by sin, breaks in upon the will with a corrupt, fallacious reasoning from gospel grace and mercy, which first staggers, then abates the will's opposition, and then causeth it to east the scale by its consent on the side of temptation, presenting evil as a present good, and sin in the sight of God is conceived, though it be never committed. Thus is the seed of God sacrificed to Moloch, and the weapons of Christ abused to the service of the devil.
[2.] It doth it insensibly. It insinuates the poison of this corrupt reasoning by little and little, until it hath greatly prevailed. And as the whole effect of the doctrine of the gospel in holiness and obedience consists in the soul's being cast into the frame and mold of it, <450617>Romans 6:17; so the whole of the apostasy from the gospel is principally the casting of the
325
soul into the mould of this false reasoning, that sin may be indulged unto upon the account of grace and pardon. Hereby is the soul gratified in sloth and negligence, and taken off from its care as to particular duties and avoidance of particular sins. It works the soul insensibly off from the mystery of the law of grace, -- to look for salvation as if we had never performed any duty, being, after we have done all, unprofitable servants, with a resting on sovereign mercy through the blood of Christ, and to attend unto duties with all diligence as if we looked for no mercy; that is, with no less care, though with more liberty and freedom. This the deceitfulness of sin endeavoureth by all means to work the soul from; and thereby debaucheth the will when its consent is required unto particular sins.
(2.) The deceived mind imposeth on the will, to obtain its consent unto sin, by proposing unto it the advantages that may accrue and arise thereby; which is one medium whereby itself also is drawn away. It renders that which is absolutely evil a present appearing good. So was it with Eve, Genesis 3. Laying aside all considerations of the law, covenant and threats of God, she all at once reflects upon the advantages, pleasures, and benefits which she should obtain by her sin, and reckons them up to solicit the consent of her will. "It is," saith she, "good for food, pleasant to the eyes, and to be desired to make one wise." What should she do, then, but eat it? Her will consented, and she did so accordingly. Pleas for obedience are laid out of the way, and only the pleasures of sin are taken under consideration So saith Ahab, 1 Kings 21; "Naboth's vineyard is near my house, and I may make it a garden of herbs; therefore I must have it." These considerations a deceived mind imposed on his will, until it made him obstinate in the pursuit of his covetousness through perjury and murder, to the utter ruin of himself and his family. Thus is the guilt and tendency of sin hid under the covert of advantages and pleasures, and so is conceived or resolved on in the soul.
As the mind being withdrawn, so the affections being enticed and entangled do greatly further the conception of sin in the soul by the consent of the will; and they do it two ways: --
[1.] By some hasty impulse and surprisal, being themselves stirred up, incited, and drawn forth by some violent provocation or suitable
326
temptation, they put the whole soul, as it were, into a combustion, and draw the will into a consent unto what they are provoked unto and entangled withal. So was the case of David in the matter of Nabal. A violent provocation from the extreme unworthy carriage of that foolish churl stirs him up to wrath and revenge, 1<092513> Samuel 25:13. He resolves upon it to destroy a whole family, the innocent with the guilty, verses 33, 34. Self-revenge and murder were for the season conceived, resolved, consented unto, until God graciously took him off His entangled, provoked affections surprised his will to consent unto the conception of many bloody sins. The case was the same with Asa in his anger, when he smote the prophet; and with Peter in his fear, when he denied his Master. Let that soul which would take heed of conceiving sin take heed of entangled affections; for sin may be suddenly conceived, the prevalent consent of the will may be suddenly obtained; which gives the soul a fixed guilt, though the sin itself be never actually brought forth.
[2.] Enticed affections procure the consent of the will by frequent solicitations, whereby they get ground insensibly upon it, and enthrone themselves. Take an instance in the sons of Jacob, <013704>Genesis 37:4. They hate their brother, because their father loved him. Their affections being enticed, many new occasions fall out to entangle them farther, as his dreams and the like. This lay rankling in their hearts, and never ceased soliciting their wills until they resolved upon his death. The unlawfulness, the unnaturalness of the action, the grief of their aged father, the guilt of their own souls, are all laid aside. That hatred and envy that they had conceived against him ceased not until they had got the consent of their wills to his ruin. This gradual progress of the prevalency of corrupt affections to solicit the soul unto sin the wise man excellently describes, <202331>Proverbs 23:31-35. And this is the common way of sin's procedure in the destruction of souls which seem to have made some good engagements in the ways of God: -- When it hath entangled them with one temptation, and brought the wilt to some liking of it, that presently becomes another temptation, either to the neglect of some duty or to the refusal of more light; and commonly that whereby men fall off utterly from God is not that wherewith they are first entangled. And this may briefly suffice for the third progressive act of the deceit of sin. It obtains the will's consent unto its conception; and by this means are multitudes of sins conceived in
327
the heart which very little less defile the soul, or cause it to contract very little less guilt, than if they were actually committed.
Unto what hath been spoken concerning the deceitfulness of indwelling sin in general, which greatly evidenceth its power and efficacy, I shall add, as a close of this discourse, one or two particular ways of its deceitful actings; consisting in advantages that it maketh use of, and means of relieving itself against that disquisition which is made after it by the word and Spirit for its ruin. One head only of each sort we shall here name: --
1. It makes great advantage of the darkness of the mind, to work out its design and intendments. The shades of a mind totally dark, -- that is, devoid utterly of saving grace, -- are the proper working-place of sin. Hence the effects of it are called the "works of darkness," <490511>Ephesians 5:11, <451312>Romans 13:12, as springing from thence. Sin works and brings forth by the help of it. The working of lust under the covert of a dark mind is, as it were, the upper region of hell; for it lies at the next door to it for filth, horror, and confusion. Now, there is a partial darkness abiding still in believers; they "know but in part," 1<461312> Corinthians 13:12. Though there be in them all a principle of saving light, -- the day-star is risen in their hearts, -- yet all the shades of darkness are not utterly expelled out of them in this life. And there are two parts, as it were, or principal effects of the remaining darkness that is in believers: --
(1.) Ignorance, or a nescience of the will of God, either "juris" or "facti" of the rule and law in general, or of the reference of the particular fact that lies before the mind unto the law.
(2.) Error and mistakes positively; taking that for truth which is falsehood, and that for light which is darkness. Now, of both of these doth the law of sin make great advantage for the exerting of its power in the soul.
(1.) Is there a remaining ignorance of any thing of the will of God? rosin will be sure to make use of it, and improve it to the uttermost. Though Abimelech were not a believer, yet he was a person that had a moral integrity with him in his ways and actions; he declares himself to have had so in a solemn appeal to God, the searcher of all hearts, even in that wherein he miscarried, <012005>Genesis 20:5. But being ignorant that fornication
328
was a sin, or so great a sin as that it became not a morally honest man to defile himself with it, lust hurries him into that intention of evil in reference unto Sarah, as we have it there related. God complains that his people "perished for lack of knowledge," <280406>Hosea 4:6. Being ignorant of the mind and will of God, they rushed into evil at every command of the law of sin. Be it as to any duty to be performed, or as to any sin to be committed, if there be in it darkness or ignorance of the mind about them, sin will not lose its advantage. Many a man, being ignorant of the duty incumbent on him for the instruction of his family, casting the whole weight of it upon the public teaching, is, by the deceitfulness of sin, brought into an habitual sloth and negligence of duty. So much ignorance of the will of God and duty, so much advantage is given to the law of sin. And hence we may see what is that true knowledge which with God is acceptable. How exactly doth many a poor soul, who is low as to notional knowledge, yet walk with God! It seems they know so much, as sin hath not on that account much advantage against them; when others, high in their notions, give advantage to their lusts, even by their ignorance, though they know it not.
(2.) Error is a worse part or effect of the mind's darkness, and gives great advantage to the law of sin. There is, indeed, ignorance in every error, but there is not error in all ignorance; and so they may be distinguished. I shall need to exemplify this but with one consideration, and that is of men who, being zealous for some error, do seek to suppress and persecute the truth. Indwelling sin desires no greater advantage. How will it every day, every hour, pour forth wrath, revilings, hard speeches; breathe revenge, murder, desolation, under the name perhaps of zeal! On this account we may see poor creatures pleasing themselves every day; as if they vaunted in their excellency, when they are foaming out their own shame. Under their real darkness and pretended zeal, sin sits securely, and fills pulpits, houses, prayers, streets, with as bitter fruits of envy, malice, wrath, hatred, evil surmises, false speakings, as full as they can hold. The common issue with such poor creatures is, the holy, blessed, meek Spirit of God withdraws from them, and leaves them visibly and openly to that evil, froward, wrathful, worldly spirit, which the law of sin hath cherished and heightened in them. Sin dwells not anywhere more secure than in such a frame. Thus, I say, it lays hold in particular of advantages to practice upon
329
with its deceitfulness, and therein also to exert its power in the soul; whereof this single instance of its improving the darkness of the mind unto its own ends is a sufficient evidence.
2. It useth means of relieving itself against the pursuit that is made after it in the heart by the word and Spirit of grace. One also of its wiles, in the way of instance, I shall name in this kind, and that is the alleviation of its own guilt. It pleads for itself, that it is not so bad, so filthy, so fatal as is pretended; and this course of extenuation it proceeds in two ways: --
(1.) Absolutely. Many secret pleas it will have that the evil which it tends unto is not so pernicious as conscience is persuaded that it is; it may be ventured on without ruin. These considerations it will strongly urge when it is at work in a way of surprisal, when the soul hath no leisure or liberty to weigh its suggestions in the balance of the sanctuary; and not seldom is the will imposed on hereby, and advantages gotten to shift itself from under the sword of the Spirit: -- "It is not such but that it may be let alone, or suffered to die of itself, which probably within a while it will do; no need of that violence which in mortification is to be offered; it is time enough to deal with a matter of no greater importance hereafter;" with other pleas like those before mentioned.
(2.) Comparatively; and this is a large field for its deceit and subtlety to lurk in: -- "Though it is an evil indeed to be relinquished, and the soul is to be made watchful against it, yet it is not of that magnitude and degree as we may see in the lives of others, even saints of God, much less such as some saints of old have fallen into." By these and the like pretences, I say, it seeks to evade and keep its abode in the soul when pursued to destruction. And how little a portion of its deceitfulness is it that we have declared!
330
CHAPTER 13.
Several ways whereby the bringing forth of conceived sin is obstructed.
BEFORE we proceed to the remaining evidences of the power and efficacy of the law of sin, we shall take occasion from what hath been delivered to divert unto one consideration that offers itself from that Scripture which was made the bottom and foundation of our discourse of the general deceitfulness of sin, namely, <590114>James 1:14. The apostle tells us that "lust conceiving bringeth forth sin;" seeming to intimate, that look what sin is conceived, that also is brought forth. Now, placing the conception of sin, as we have done, in the consent of the will unto it, and reckoning, as we ought, the bringing forth of sin to consist of its actual commission, we know that these do not necessarily follow one another. There is a world of sin conceived in the womb of the wills and hearts of men that is never brought forth. Our present business, then, shall be to inquire whence that comes to pass. I answer, then, --
1. That this is not so, is no thanks unto sin nor the law of it What it conceives, it would bring forth; and that it doth not is for the most part but a small abatement of its guilt. A determinate will of actual sinning is actual sin. There is nothing wanting on sin's part that every conceived sin is not actually accomplished. The obstacle and prevention lies on another hand.
2. There are two things that are necessary in the creature that hath conceived sin, for the bringing of it forth; -- first, Power; secondly, Continuance in the will of sinning until it be perpetrated and committed. Where these two are, actual sin will unavoidably ensue. It is evident, therefore, that that which hinders conceived sin from being brought forth must affect either the power or the will of the sinner. This must be from God. And he hath two ways of doing it:
(1.) By his providence, whereby he obstructs the power of sinning.
(2.) By his grace, whereby he diverts or changes the will of sinning. I do not mention these ways of God's dispensations thus distinctly, as though
331
the one of them were always without the other; for there is much of grace in providential administrations, and much of the wisdom of providence seen in the dispensations of grace. But I place them in this distinction, because they appear most eminent therein; -- providence, in outward acts respecting the power of the creature; grace, common or special, in internal efficacy respecting his will. And we shall begin with the first: --
(1.) When sin is conceived, the Lord obstructs its production by his providence, in taking away or cutting short that power which is absolutely necessary for its bringing forth or accomplishment; as, --
[1.] Life is the foundation of all power, the principle of operation; when that ceaseth, all power ceaseth with it. Even God himself, to evince the everlasting stability of his own power, gives himself the title of "The living God." Now, he frequently obviates the power of executing sin actually by cutting short and taking away the lives of them that have conceived it. Thus he dealt with the army of Sennacherib, when, according as he had purposed, so he threatened that "the LORD should not deliver Jerusalem out of his hand," 2<121835> Kings 18:35. God threatens to cut short his power, that he should not execute his intendment, chap. <121928>19:28; which he performs accordingly, by taking away the lives of his soldiers, verse 35, without whom it was impossible that his conceived sin should be brought forth. This providential dispensation in the obstruction of conceived sin, Moses excellently sets forth in the case of Pharaoh: <021509>Exodus 15:9, 10,
"The enemy said, I will pursue, I will overtake, I will divide the spoil; my lust shall be satisfied upon them; I will draw my sword, my hand shall destroy them. Thou didst blow with thy wind, the sea covered them: they sank as lead in the mighty waters."
Sin's conception is fully expressed, and as full a prevention is annexed unto it. In like manner he dealt with the companies of fifties and their captains, who came to apprehend Elijah, 2<120109> Kings 1:9-12. Fire came down from heaven and consumed them, when they were ready to have taken him. And sundry other instances of the like nature might be recorded. That which is of universal concernment we have in that great providential alteration which put a period to the lives of men. Men living hundreds of years had a long season to bring forth the sins they had
332
conceived; thereupon the earth was filled with violence, injustice, and rapine, and "all flesh corrupted his way," <010612>Genesis 6:12, 13. To prevent the like inundation of sin, God shortens the course of the pilgrimage of men in the earth, and reduces their lives to a much shorter measure. Besides this general law, God daily thus cuts off persons who had conceived much mischief and violence in their hearts, and prevents the execution of it: "Blood-thirsty and deceitful men do not live out half their days." They have yet much work to do, might they have but space given them to execute the bloody and sinful purposes of their minds. The psalmist tells us, <19E604>Psalm 146:4, "In the day that the breath of man goeth forth, his thoughts perish:" he had many contrivances about sin, but now they are all cut off. So also, <210812>Ecclesiastes 8:12, 13,
"Though a sinner do evil a hundred times, and his days be prolonged, yet surely I know that it shall be well with them that fear God, which fear before him: but it shall not be well with the wicked, neither shall he prolong his days, which are as a shadow; because he feareth not before God."
How long soever a wicked man lives, yet he dies judicially, and shall not abide to do the evil he had conceived.
But now, seeing we have granted that even believers themselves may conceive sin through the power and the deceitfulness of it, it may be inquired whether God ever thus obviates its production and accomplishment in them, by cutting off and taking away their lives, so as that they shall not be able to perform it. I answer, --
1st. That God doth not judicially cut off and take away the life of any of his for this end and purpose, that he may thereby prevent the execution or bringing forth of any particular sin that he had conceived, and which, without that taking away, he would have perpetrated; for, --
(1st.) This is directly contrary to the very declared end of the patience of God towards them, 2<610309> Peter 3:9. This is the very end of the longsuffering of God towards believers, that before they depart hence they may come to the sense, acknowledgment, and repentance of every known sin. This is the constant and unchangeable rule of God's patience in the covenant of grace; which is so far from being in them an encouragement
333
unto sin, that it is a motive to universal watchfulness against it, -- of the same nature with all gospel grace, and of mercy in the blood of Christ. Now, this dispensation whereof we speak would lie in a direct contradiction unto it.
(2dly.) This also flows from the former, that whereas conceived sin contains the whole nature of it, as our Savior at large declares, Matthew 5; and to be cut off under the guilt of it, to prevent its farther progress, argues a continuance in the purpose of it without repentance, it cannot be but they must perish for ever who are so judicially cut off. But God deals not so with his; he casts not off the people whom he did foreknow. And thence David prays for the patience of God before mentioned, that it might not be so with him: <193913>Psalm 39:13, "O spare me, that I may recover strength, before I go hence, and be no more." But yet, --
2dly. There are some cases wherein God may and doth take away the lives of his own, to prevent the guilt that otherwise they would be involved in; as, --
(1st.) In the coming of some great temptation and trial upon the world. God knowing that such and such of his would not be able to withstand it and hold out against it, but would dishonor him and defile themselves, he may, and doubtless often doth, take them out of the world, to take them out of the way of it: <235701>Isaiah 57:1, "The righteous is taken away from the evil to come;" not only the evil of punishment and judgment, but the evil of temptations and trials, which oftentimes proves much the worse of the two. Thus a captain in war will call off a soldier from his watch and guard, when he knows that he is not able, through some infirmity, to bear the stress and force of the enemy that is coming upon him.
(2dly.) In case of their engagement into any way not acceptable to him, through ignorance or not knowing of his mind and will. This seems to have been the case of Josiah. And, doubtless, the Lord doth oftentimes thus proceed with his. When any of his own are engaged in ways that please him not, through the darkness and ignorance of their minds, that they may not proceed to farther evil or mischief, he calls them off from their station and employment and takes them to himself, where they shall err and mistake no more. But, in ordinary cases, God hath other ways of diverting his own from sin than by killing of them, as we shall see afterward.
334
[2.] God providentially hinders the bringing forth of conceived sin, by taking away and cutting short the power of them that had conceived it, so that, though their lives continue, they shall not have that power without which it is impossible for them to execute what they had intended, or to bring forth what they had conceived. Hereof also we have sundry instances. This was the case with the builders of Babel, Genesis 11. Whatever it were in particular that they aimed at, it was in the pursuit of a design of apostasy from God. One thing requisite to the accomplishing of what they aimed at was the oneness of their language; so God says, verse 6, "They have all one language; and this they begin to do: and now nothing will be restrained from them, that they have imagined to do." In an ordinary way they will accomplish their wicked design. What course doth God now take to obviate their conceived sin? Doth he bring a flood upon them to destroy them, as in the old world some time before? Doth he send his angel to cut them off, like the army of Sennacherib afterward? Doth he by any means take away their lives? No; their lives are continued, but he "confounds their language," so that they cannot go on with their work, verse 7, -- takes away that wherein their power consisted. In like manner did he proceed with the Sodomites, <011911>Genesis 19:11. They were engaged in, and set upon the pursuit of, their filthy lusts. God smites them with blindness, so that they could not find the door, where they thought to have used violence for the compassing of their ends. Their lives were continued, and their will of sinning; but their power is cut short and abridged. His dealing with Jeroboam, 1<111304> Kings 13:4, was of the same nature. He stretched out his hand to lay hold of the prophet, and it withered and became useless. And this is an eminent way of the effectual acting of God's providence in the world, for the stopping of that inundation of sin which would overflow all the earth were every womb of it opened. He cuts men short of their moral power, whereby they should effect it. Many a wretch that hath conceived mischief against the church of God hath by this means been divested of his power, whereby he thought to accomplish it. Some have their bodies smitten with diseases, that they can no more serve their lusts, nor accompany them in the perpetrating of folly; some are deprived of the instruments whereby they would work. There hath been, for many days, sin enough conceived to root out the generation of the righteous from the face of the earth, had men strength and
335
ability to their will, did not God cut off and shorten their power and the days of their prevalency. <196406>Psalm 64:6,
"They search out iniquities; they accomplish a diligent search: both the inward thought of every one of them, and the heart, is deep."
All things are in a readiness; the design is well laid, their counsels are deep and secret; what now shall hinder them from doing whatever they have imagined to do? Verses 7, 8, "But God shall shoot at them with an arrow; suddenly shall they be wounded. So they shall make their own tongue to fall upon themselves." God meets with them, brings them down, that they shall not be able to accomplish their design. And this way of God's preventing sin seems to be, at least ordinarily, peculiar to the men of the world; God deals thus with them every day, and leaves them to pine away in their sins. They go all their days big with the iniquity they have conceived, and are greatly burdened that they cannot be delivered of it. The prophet tells us that "they practice iniquity that they had conceived, because it is in the power of their hand," <330201>Micah 2:1. If they have power for it, they will accomplish it: <262206>Ezekiel 22:6, "To their power they shed blood." This is the measure of their sinning, even their power. They do, many of them, no more evil, they commit no more sin, than they can. Their whole restraint lies in being cut short in power, in one kind or another. Their bodies will not serve them for their contrived uncleannesses, nor their hands for their revenge and rapine, nor their instruments for persecution; but they go burdened with conceived sin, and are disquieted and tortured by it all their days. And hence they become in themselves, as well as unto others, "a troubled sea, that cannot rest," <235720>Isaiah 57:20.
It may be, also, in some cases, under some violent temptations, or in mistakes, God may thus obviate the accomplishment of conceived sin in his own. And there seems to be an instance of it in his dealing with Jehoshaphat, who had designed, against the mind of God, to join in affinity with Ahab, and to send his ships with him to Tarshish; but God breaks his ships by a wind, that he could not accomplish what he had designed. But in God's dealing with his in this way, there is a difference from the same dispensation towards others; for, --
336
1st. It is so only in cases of extraordinary temptation. When, through the violence of temptation and craft of Satan, they are hurried from under the conduct of the law of grace, God one way or other takes away their power, or may do so, that they shall not be able to execute what they had designed. But this is an ordinary way of dealing with wicked men. This hook of God is upon them in the whole course of their lives; and they struggle with it, being "as a wild bull in a net," <235120>Isaiah 51:20. God's net is upon them, and they are filled with fury that they cannot do all the wickedness that they would.
2dly. God doth it not to leave them to wrestle with sin, and to attempt other ways of its accomplishment, upon the failure of that which they were engaged in; but by their disappointment awakens them to think of their condition and what they are doing, and so consumes sin in the womb by the ways that shall afterward be insisted on. Some men's deprivation of power for the committing of conceived, contrived sin hath been sanctified to the changing of their hearts from all dalliances with that or other sins.
[3.] God providentially hinders the bringing forth of conceived sin by opposing an external hindering power unto sinners. He leaves them their lives, and leaves them power to do what they intend; only he raiseth up an opposite power to coerce, forbid, and restrain them. An instance hereof we have, 1<091445> Samuel 14:45. Saul had sworn that Jonathan should be put to death; and, as far as appears, went on resolutely to have slam him. God stirs up the spirit of the people; they oppose themselves to the wrath and fury of Saul, and Jonathan is delivered. So also, 2<142616> Chronicles 26:16-20, when king Uzziah would have in his own person offered incense, contrary to the law, eighty men of the priests resisted him, and drove him out of the temple. And to this head are to be referred all the assistances which God stirreth up for deliverance of his people against the fury of persecutors. He raiseth up saviours or deliverers on mount Zion, "to judge the mount of Edom." So, <661216>Revelation 12:16, the dragon, and those acting under him, spirited by him, were in a furious endeavor for the destruction of the church; God stirs up the earth to her assistance, even men of the world not engaged with others in the design of Satan; and by their opposition hinders them from the execution of their designed rage. Of this nature seems to be that dealing of God with his own people, <280206>Hosea 2:6, 7. They were in
337
the pursuit of their iniquities, following after their lovers; God leaves them for a while to act in the folly of their spirits; but he sets a hedge and a wall before them, that they shall not be able to fulfill their designs and lusts.
[4.] God obviates the accomplishment of conceived sin by removing or taking away the objects on whom, or about whom, the sin conceived was to be committed. <441201>Acts 12:1-11 yields us a signal instance of this issue of providence. When the day was coming wherein Herod thought to have slain Peter, who was shut up in prison, God sends and takes him away from their rage and lying in wait. So also was our Savior himself taken away from the murderous rage of the Jews before his hour was come, <430859>John 8:59, <431039>John 10:39. Both primitive and latter times are full of stories to this purpose. Prison doors have been opened, and poor creatures appointed to die have been frequently rescued from the jaws of death. In the world itself, amongst the men thereof, adulterers and adulteresses, the sin of the one is often hindered and stifled by the taking away of the other. So wings were given to the woman to carry her into the wilderness, and to disappoint the world in the execution of their rage, <661214>Revelation 12:14.
[5.] God doth this by some eminent diversions of the thoughts of men who had conceived sin. <013724>Genesis 37:24, the brethren of Joseph cast him into a pit, with an intent to famish him there. Whilst they were, as it seems, pleasing themselves with what they had done, God orders a company of merchants to come by, and diverts their thoughts with that new object from the killing to the selling of their brother, verses 25-27; and how far therein they were subservient to the infinitely wise counsel of God we know. Thus, also, when Saul was in the pursuit of David, and was even ready to prevail against him to his destruction, God stirs up the Philistines to invade the land, which both diverted his thoughts and drew the course of his actings another way, 1<092327> Samuel 23:27.
And these are some of the ways whereby God is pleased to hinder the bringing forth of conceived sin, by opposing himself and his providence to the power of the sinning creature. And we may a little, in our passage, take a brief view of the great advantages to faith and the church of God which may be found in this matter; as, --
1st. This may give us a little insight into the ever-to-be-adored providence of God, by these and the like ways in great variety obstructing the
338
breaking forth of sin in the world. It is he who makes those dams, and shuts up those flood-gates of corrupted nature, that it shall not break forth in a deluge of filthy abominations, to overwhelm the creation with confusion and disorder. As it was of old, so it is at this day: "Every thought and imagination of the heart of man is evil, and that continually." That all the earth is not in all places filled with violence, as it was of old, is merely from the mighty hand of God working effectually for the obstructing of sin. From hence alone it is that the highways, streets, and fields are not all filled with violence, blood, rapine, uncleanness, and every villany that the heart of man can conceive. Oh, the infinite beauty of divine wisdom and providence in the government of the world! for the conservation of it asks daily no less power and wisdom than the first making of it did require.
2dly. If we will look to our own concernments, they will in a special manner enforce us to adore the wisdom and efficacy of the providence of God in stopping the progress of conceived sin. That we are at peace in our houses, at rest in our beds, that we have any quiet in our enjoyments, is from hence alone. Whose person would not be defiled or destroyed, -- whose habitation would not be ruined, -- whose blood almost would not be shed, -- if wicked men had power to perpetrate all their conceived sin? It may be the ruin of some of us hath been conceived a thousand times. We are beholding to this providence of obstructing sin for our lives, our families, our estates, our liberties, for whatsoever is or may be dear unto us; for may we not say sometimes, with the psalmist, <195704>Psalm 57:4
"My soul is among lions: and I lie even among them that are set on fire, even the sons of men, whose teeth are spears and arrows, and their tongue a sharp sword?"
And how is the deliverance of men contrived from such persons? <195806>Psalm 58:6,
"God breaks their teeth in their mouths, even the great teeth of the young lions."
He keeps this fire from burning, or quencheth it when it is ready to break out into a flame. He breaks their spears and arrows, so that sometimes we are not so much as wounded by them. Some he cuts off and destroys;
339
some he cuts short in their power; some he deprives of the instruments whereby alone they can work; some he prevents of their desired opportunities, or diverts by other objects for their lusts; and oftentimes causeth them to spend them among themselves, one upon another. We may say, therefore, with the psalmist, <19A424>Psalm 104:24,
"O LORD, how manifold are thy works! in wisdom hast thou made them all: the earth is full of thy riches;"
and with the prophet, <281409>Hosea 14:9,
"Who is wise, and he shall understand these things? prudent, and he shall know them? all the ways of the LORD are right, and the just shall walk in them: but the transgressors shall fall therein."
3dly. If these and the like are the ways whereby God obviates the bringing forth of conceived sin in wicked men, we may learn hence how miserable their condition is, and in what perpetual torment, for the most part, they spend their days. They "are like a troubled sea," saith the Lord, "that cannot rest." As they endeavor that others may have no peace, so it is certain that themselves have not any; the principle of sin is not impaired nor weakened in them, the will of sinning is not taken away. They have a womb of sin, that is able to conceive monsters every moment. Yea, for the most part, they are forging and framing folly all the day long. One lust or other they are contriving how to satisfy. They are either devouring by malice and revenge, or vitiating by uncleanness, or trampling on by ambition, or swallowing down by covetousness, all that stand before them. Many of their follies and mischiefs they bring to the very birth, and are in pain to be delivered; but God every day fills them with disappointment, and shuts up the womb of sin. Some are filled with hatred of God's people all their days, and never once have an opportunity to exercise it. So David describes them, <195906>Psalm 59:6,
"They return at evening: they make a noise like a dog, and go round about the city."
They go up and down and "belch out with their mouth: swords are in their lips," verse 7, and yet are not able to accomplish their designs. What tortures do such poor creatures live in! Envy, malice, wrath, revenge, devour their hearts by not getting vent. And when God hath exercised the
340
other acts of his wise providence in cutting short their power, or opposing, a greater power to them, when nothing else will do, he cuts them off in their sins, and to the grave they go, full of purposes of iniquity. Others are no less hurried and diverted by the power of other lusts which they are not able to satisfy. This is the sore travail they are exercised with all their days: -- If they accomplish their designs they are more wicked and hellish than before; and if they do not, they are filled with vexation and discontentment. This is the portion of them who know not the Lord nor the power of his grace. Envy not their condition. Notwithstanding their outward, glittering show, their hearts are full of anxiety, trouble, and sorrow.
4thly. Do we see sometimes the flood-gates of men's lusts and rage set open against the church and interest of it, and doth prevalency attend them, and power is for a season on their side? Let not the saints of God despond. He hath unspeakably various and effectual ways for the stifling of their conceptions, to give them dry breasts and a miscarrying womb. He can stop their fury when he pleaseth. "Surely," saith the psalmist," the wrath of man shall praise thee: the remainder of wrath shalt thou restrain," <197610>Psalm 76:10. When so much of their wrath is let out as shall exalt his praise, he can, when he pleaseth, set up a power greater than the combined strength of all sinning creatures, and restrain the remainder of the wrath that they had conceived. "He shall cut off the spirit of princes: he is terrible to the kings of the earth," verse 12. Some he will cut off and destroy, some he will terrify and affright, and prevent the rage of all. He can knock them on the head, or break out their teeth, or chain up their wrath; and who can oppose him
5thly. Those who have received benefit by any of the ways mentioned may know to whom they owe their preservation, and not look on it as a common thing. When you have conceived sin, hath God weakened your power for sin, or denied you opportunity, or taken away the object of your lusts, or diverted your thoughts by new providences? -- know assuredly that you have received mercy thereby. Though God deal not these providences always in a subserviency to the covenant of grace, yet there is always mercy in them, always a call in them to consider the author of them. Had not God thus dealt with you, it may be this day you had been a terror to yourselves, a shame to your relations, and under the
341
punishment due to some notorious sins which you had conceived. Besides, there is commonly an additional guilt in sin brought forth, above what is in the mere conception of it. It may be others would have been ruined by it here, or drawn into a partnership in sin by it, and so have been eternally ruined by it, all which are prevented by these providences; and eternity will witness that there is a singularity of mercy in them. Do not look, then, on any such things as common accidents; the hand of God is in them all, and that a merciful hand if not despised. If it be, yet God doth good to others by it: the world is the better; and you are not so wicked as you would be.
6thly. We may also see hence the great use of magistracy in the world, that great appointment of God. Amongst other things, it is peculiarly subservient to this holy providence, in obstructing the bringing forth of conceived sin, -- namely, by the terror of him that bears the sword. God fixes that on the hearts of evil men, which he expresseth, <451304>Romans 13:4,
"If thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath on them that do evil."
God fixes this on the hearts of men, and by the dread and terror of it closeth the womb of sin, that it shall not bring forth. When there was no king in Israel, none to put to rebuke, and none of whom evil men were afraid, there was woful work and havoc amongst the children of men made in the world, as we may see in the last chapters of the book of Judges. The greatest mercies and blessings that in this world we are made partakers of, next to them of the gospel and covenant of grace, come to us through this channel and conduit. And, indeed, this whereof we have been speaking is the proper work of magistracy, -- namely, to be subservient to the providence of God in obstructing the bringing forth of conceived sin.
These, then, are some of the ways whereby God providentially prevents the bringing forth of sin, by opposing obstacles to the power of the sinner. And [yet] by them sin is not consumed, but shut up in the womb. Men are not burdened for it, but with it; not laden in their hearts and consciences with its guilt, but perplexed with its power, which they are not able to exert and satisfy.
342
(2.) The way, that yet remains for consideration, whereby God obviates the production of conceived sin is his working on the will of the sinner, so making sin to consume away in the womb.
There are two ways in general whereby God thus prevents the bringing forth of conceived sin by working on the will of the sinner; and they are, --
[1.] By restraining grace;
[2.] By renewing grace.
He doth it sometimes the one way, sometimes the other. The first of these is common to regenerate and unregenerate persons, the latter peculiar to believers; and God doth it variously as to particulars by them both. We shall begin with the first of them: --
[1.] God doth this, in the way of restraining grace, by some arrow of particular conviction, fixed in the heart and conscience of the sinner, in reference unto the particular sin which he had conceived. This staggers and changes the mind as to the particular intended, causeth the hands to hang down and the weapons of lust to fall out of them. Hereby conceived sin proves abortive. How God doth this work, -- by what immediate touches, strokes, blows, rebukes of his Spirit, -- by what reasonings, arguments, and commotions of men's own consciences, -- is not for us thoroughly to find out It is done, as was said, in unspeakable variety, and the works of God are past finding out. But as to what light may be given unto it from Scripture instances, after we have manifested the general way of God's procedure, it shall be insisted on.
Thus, then, God dealt in the case of Esau and Jacob. Esau had long conceived his brother's death; he comforted himself with the thoughts of it, and resolutions about it, <012741>Genesis 27:41, as is the manner of profligate sinners. Upon his first opportunity he comes forth to execute his intended rage, and Jacob concludes that he would "smite the mother with the children," <013211>Genesis 32:11. An opportunity is presented unto this wicked and profane person to bring forth that sin that had lain in his heart now twenty years; he hath full power in his hand to perform his purpose. In the midst of this posture of things, God comes in upon his heart with some secret and effectual working of his Spirit and power, changeth him
343
from his purpose, causeth his conceived sin to melt away, that he falls upon the neck of him with embraces whom he thought to have slain.
Of the same nature, though the way of it was peculiar, was his dealing with Laban the Syrian, in reference to the same Jacob, <013124>Genesis 31:24. By a dream, a vision in the night, God hinders him from so much as speaking roughly to him. It was with him as in <330201>Micah 2:1: -- he had devised evil on his bed; and when he thought to have practiced it in the morning, God interposed in a dream, and hides sin from him, as he speaks, Job<183315> 33:15-17. To the same purpose is that of the psalmist concerning the people of. God: <19A646>Psalm 106:46, "He made them to be pitied of all those that carried them captives." Men usually deal in rigor with those whom they have taken captive in war. It was the way of old to rule captives with force and cruelty. Here God turns and changes their hearts, not in general unto himself, but to this particular of respect to his people. And this way in general doth God every day prevent the bringing forth of a world of sin. He sharpens arrows of conviction upon the spirits of men as to the particular that they are engaged in. Their hearts are not changed as to sin, but their minds are altered as to this or that sin. They break, it may be, the vessel they had fashioned, and go to work upon some other. Now, that we may a little see into the ways whereby God doth accomplish this work, we must premise the ensuing considerations: --
1st. That the general medium wherein the matter of restraining grace doth consist, whereby God thus prevents the bringing forth of sin, doth lie in certain arguments and reasonings presented to the mind of the sinner, whereby he is induced to desert his purpose, to change and alter his mind, as to the sin he had conceived. Reasons against it are presented unto him, which prevail upon him to relinquish his design and give over his purpose. This is the general way of the working of restraining grace, -- it is by arguments and reasonings rising up against the perpetration of conceived sin.
2dly. That no arguments or reasonings, as such, materially considered, are sufficient to stop or hinder any purpose of sinning, or to cause conceived sin to prove abortive, if the sinner have power and opportunity to bring it forth. They are not in themselves, and on their own account, restraining grace; for if they were, the administration and communication of grace, as
344
grace, were left unto every man who is able to give advice against sin. Nothing is nor can be called grace, though common, and such as may perish, but with respect unto its peculiar relation to God. God, by the power of his Spirit, making arguments and reasons effectual and prevailing, turns that to be grace (I mean of this kind) which in itself and in its own nature was bare reason. And that efficacy of the Spirit which the Lord puts forth in these persuasions and motives is that which we call restraining grace. These things being premised, we shall now consider some of the arguments which we find that he hath made use of to this end and purpose: --
(1st.) God stops many men in their ways, upon the conception of sin, by an argument taken from the difficulty, if not impossibility, of doing that they aim at. They have a mind unto it, but God sets a hedge and a wall before them, that they shall judge it to be so hard and difficult to accomplish what they intend, that it is better for them to let it alone and give over. Thus Herod would have put John Baptist to death upon the first provocation, but he feared the multitude, because they accounted him as a prophet, <401405>Matthew 14:5. He had conceived his murder, and was free for the execution of it. God raised this consideration in his heart, "If I kill him, the people will tumultuate; he hath a great party amongst them, and sedition will arise that may cost me my life or kingdom." He feared the multitude, and durst not execute the wickedness he had conceived, because of the difficulty he foresaw he should be entangled withal. And God made the argument effectual for the season; for otherwise we know that men will venture the utmost hazards for the satisfaction of their lusts, as he also did afterward. The Pharisees were in the very same state and condition. <402126>Matthew 21:26, they would fain have decried the ministry of John, but durst not for fear of the people; and, verse 46 of the same chapter, by the same argument were they deterred from killing our Savior, who had highly provoked them by a parable setting out their deserved and approaching destruction. They durst not do it for fear of a tumult among the people, seeing they looked on him as a prophet. Thus God overawes the hearts of innumerable persons in the world every day, and causeth them to desist from attempting to bring forth the sins which they had conceived. Difficulties they shall be sure to meet withal, yea, it is likely, if they should attempt it, it would prove impossible for them to accomplish. We
345
owe much of our quiet in this world unto the efficacy given to this consideration in the hearts of men by the Holy Ghost; adulteries, rapines, murders, are obviated and stifled by it. Men would engage into them daily, but that they judge it impossible for them to fulfill what they aim at.
(2dly.) God doth it by an argument taken "ab incommodo," -- from the inconveniences, evils, and troubles that will befall men in the pursuit of sin. If they follow it, this or that inconvenience will ensue, -- this trouble, this evil, temporal or eternal. And this argument, as managed by the Spirit of God, is the great engine in his hand whereby he casts up banks and gives bounds to the lusts of men, that they break not out to the confusion of all that order and beauty which yet remains in the works of his hands. Paul gives us the general import of this argument, <450214>Romans 2:14, 15,
"For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another."
If any men in the world may be thought to be given up to pursue and fulfill all the sins that their lusts can conceive, it is those that have not the law, to whom the written law of God doth not denounce the evil that attends it. "But though they have it not," saith the apostle, "they show forth the work of it; they do many things which it requireth, and forbear or abstain from many things that it forbiddeth, and so show forth its work and efficacy." But whence is it that they so do? Why, their thoughts accuse or excuse them. It is from the consideration and arguings that they have within themselves about sin and its consequents, which prevail upon them to abstain from many things that their hearts would carry them out unto; for conscience is a man's prejudging of himself with respect unto the future judgment of God. Thus Felix was staggered in his pursuit of sin, when he trembled at Paul's preaching of righteousness and judgment to come, <442425>Acts 24:25. So Job tolls us that the consideration of punishment from God hath a strong influence on the minds of men to keep them from sin, Job<183101> 31:1-3. How the Lord makes use of that consideration, even towards his own, when they have broken the cords of his love and cast off the rule of his grace for a season, I have before declared.
346
(3dly.) God doth this same work by making effectual an argument "ab inutili," -- from the unprofitableness of the thing that men are engaged in. By this were the brethren of Joseph stayed from slaying him: <013726>Genesis 37:26, 27, "What profit is it," say they, "if we slay our brother, and conceal his blood?" -- "We shall get nothing by it; it will bring in no advantage or satisfaction unto us." And the heads of this way of God's obstructing conceived sin, or the springs of these kinds of arguments, are so many and various that it is impossible to insist particularly upon them. There is nothing present or to come, nothing belonging to this life or another, nothing desirable or undesirable, nothing good or evil, but, at one time or another, an argument may be taken from it for the obstructing of sin.
(4thly.) God accomplisheth this work by arguments taken "ab honesto," -- from what is good and honest, what is comely, praiseworthy, and acceptable unto himself. This is the great road wherein he walks with the saints under their temptations, or in their conceptions of sin. He recovers effectually upon their minds a consideration of all those springs and motives to obedience which are discovered and proposed in the gospel, some at one time, some at another. He minds them of his own love, mercy, and kindness, -- his eternal love, with the fruits of it, whereof themselves have been made partakers; he minds them of the blood of his Son, his cross, sufferings, tremendous undertaking in the work of mediation, and the concernment of his heart, love, honor, name, in their obedience; minds them of the love of the Spirit, with all his consolations, which they have been made partakers of, and privileges wherewith by him they have been intrusted; minds them of the gospel, the glory and beauty of it, as it is revealed unto their souls; minds them of the excellency and comeliness of obedience, -- of their performance of that duty they owe to God, -- of that peace, quietness, and serenity of mind that they have enjoyed therein. On the other side, he minds them of being a provocation by sin unto the eyes of his glory, saying in their hearts, "Do not that abominable thing which my soul hateth;" minds them of their wounding the Lord Jesus Christ, and putting him to shame, -- of their grieving the Holy Spirit, whereby they are sealed to the day of redemption, -- of their defiling his dwelling-place; minds them of the reproach, dishonor, scandal, which they bring on the gospel and the profession thereof; minds them of the terrors,
347
darkness, wounds, want of peace, that they may bring upon their own souls. From these and the like considerations doth God put a stop to the law of sin in the heart, that it shall not go on to bring forth the evil which it hath conceived. I could give instances in argument of all these several kinds recorded in the Scripture, but it would be too long a work for us, who are now engaged in a design of another nature; but one or two examples may be mentioned. Joseph resists his first temptation on one of these accounts: <013909>Genesis 39:9, "How can I do this great wickedness, and sin against God?" The evil of sinning against God, his God, that consideration alone detains him from the least inclination to his temptation. "It is sin against God, to whom I owe all obedience, the God of my life and of all my mercies. I will not do it." The argument wherewith Abigail prevailed on David, 1<092531> Samuel 25:31, to withhold him from self-revenge and murder, was of the same nature; and he acknowledgeth that it was from the Lord, verse 32. I shall add no more; for all the Scripture motives which we have to duty, made effectual by grace, are instances of this way of God's procedure.
Sometimes, I confess, God secretly works the hearts of men by his own finger, without the use and means of such arguments as those insisted on, to stop the progress of sin. So he tells Abimelech, <012006>Genesis 20:6, "I have withheld thee from sinning against me." Now, this could not be done by any of the arguments which we have insisted on, because Abimelech knew not that the thing he intended was sin; and therefore he pleads, that in the "integrity of his heart and innocency of his hands" he did it, verse 5. God turned about his will and thoughts, that he should not accomplish his intention; but by what ways or means is not revealed. Nor is it evident what course he took in the change of Esau's heart, when he came out against his brother to destroy him, <013304>Genesis 33:4. Whether he stirred up in him a fresh spring of natural affection, or caused him to consider what grief by this means he should bring to his aged father, who loved him so tenderly; or whether, being now grown great and wealthy, he more and more despised the matter of difference between him and his brother, and so utterly slighted it, is not known. It may be God did it by an immediate, powerful act of his Spirit upon his heart, without any actual intervening of these or any of the like considerations. Now, though the things mentioned are in themselves at other times feeble and weak, yet when they are
348
managed by the Spirit of God to such an end and purpose, they certainly become effectual, and are the matter of his preventing grace.
[2.] God prevents the bringing forth of conceived sin by real spiritual saving grace, and that either in the first conversion of sinners or in the following supplies of it: --
1st. This is one part of the mystery of his grace and love. He meets men sometimes, in their highest resolutions for sin, with the highest efficacy of his grace. Hereby he manifests the power of his own grace, and gives the soul a farther experience of the law of sin, when it takes such a farewell of it as to be changed in the midst of its resolutions to serve the lusts thereof. By this he melts down the lusts of men, causeth them to wither at the root, that they shall no more strive to bring forth what they have conceived, but be filled with shame and sorrow at their conception. An example and instance of this proceeding of God, for the use and instruction of all generations, we have in Paul. His heart was full of wickedness, blasphemy, and persecution; his conception of them was come unto rage and madness, and a full purpose of exercising them all to the utmost: so the story relates it, <440901>Acts 9; so himself declares the state to have been with him, <442609>Acts 26:9-12, 1<540113> Timothy 1:13. In the midst of all this violent pursuit of sin, a voice from heaven shuts up the womb and dries the breasts of it, and he cries, "Lord, what wilt thou have me to do?" <440906>Acts 9:6. The same person seems to intimate that this is the way of God's procedure with others, even to meet them with his converting grace in the height of their sin and folly, 1<540116> Timothy 1:16: for he himself, he says, was a pattern of God's dealing with others; as he dealt with him, so also would he do with some such-like sinners: "For this cause I obtained mercy, that in me first Jesus Christ might show forth all long-suffering, for a pattern to them which should hereafter believe on him to life everlasting." And we have not a few examples of it in our own days. Sundry persons on set purpose going to this or that place to deride and scoff at the dispensation of the word, have been met withal in the very place wherein they designed to serve their lusts and Satan, and have been cast down at the foot of God. This way of God's dealing with sinners is at large set forth, Job<183315> 33:15-18. Dionysius the Areopagite is another instance of this work of God's grace and love. Paul is dragged either by him or before him, to plead for his life, as "a setter forth of strange gods,"
349
which at Athens was death by the law. In the midst of this frame of spirit God meets with him by converting grace, sin withers in the womb, and he cleaves to Paul and his doctrine, <441718>Acts 17:18-34. The like dispensation towards Israel we have, <281107>Hosea 11:7-10. But there is no need to insist on more instances of this observation. God is pleased to leave no generation unconvinced of this truth, if they do but attend to their own experiences and the examples of this work of his mercy amongst them. Every day, one or other is taken in the fullness of the purpose of his heart to go on in sin, in this or that sin, and is stopped in his course by the power of converting grace.
2dly. God doth it by the same grace in the renewed communications of it; that is, by special assisting grace. This is the common way of his dealing with believers in this case. That they also, through the deceitfulness of sin, may be carried on to the conceiving of this or that sin, was before declared. God puts a stop to their progress, or rather to the prevalency of the law of sin in them, and that by giving in unto them special assistances needful for their preservation and deliverance. As David says of himself, <197302>Psalm 73:2, "His feet were almost gone, his steps had well-nigh slipped," -- he was at the very brink of unbelieving, despairing thoughts and conclusions about God's providence in the government of the world, from whence he was recovered, as he afterwards declares, -- so is it with many a believer; he is oftentimes at the very brink, at the very door of some folly or iniquity, when God puts in by the efficacy of actually assisting grace, and recovers them to an obediential frame of heart again. And this is a peculiar work of Christ, wherein he manifests and exerts his faithfulness towards his own: <580218>Hebrews 2:18, "He is able to succor them that are tempted." It is not an absolute power, but a power clothed with mercy, that is intended, -- such a power as is put forth from a sense of the suffering of poor believers under their temptations. And how doth he exercise this merciful ability towards us? Chap. <580416>4:16, he gives forth, and we find in him, "grace to help in time of need," -- seasonable help and assistance for our deliverance, when we are ready to be overpowered by sin and temptation. When lust hath conceived, and is ready to bring forth, -- when the soul lies at the brink of some iniquity, -- he gives in seasonable help, relief, deliverance, and safety. Here lies a great part of the care and faithfulness of Christ towards his poor saints. He will not suffer them to
350
be worried with the power of sin, nor to be carried out unto ways that shall dishonor the gospel, or fill them with shame and reproach, and so render them useless in the world; but he steps in with the saving relief and assistance of his grace, stops the course of sin, and makes them in himself more than conquerors. And this assistance lies under the promise, 1<461013> Corinthians 10:13,
"There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it,"
Temptation shall try us, -- it is for our good; many holy ends doth the Lord compass and bring about by it. But when we are tried to the utmost of our ability, so that one assault more would overbear us, a way of escape is provided. And as this may be done several ways, as I have elsewhere declared, so this we are now upon is one of the most eminent, -- namely, by supplies of grace to enable the soul to bear up, resist, and conquer. And when once God begins to deal in this way of love with a soul, he will not cease to add one supply after another, until the whole work of his grace and faithfulness be accomplished; an example hereof we have, <235717>Isaiah 57:17, 18. Poor sinners there are so far captivated to the power of their lusts that the first and second dealings of God with them are not effectual for their delivery, but he will not give them over; he is in the pursuit of a design of love towards them, and so ceaseth not until they are' recovered. These are the general heads of the second way whereby God hinders the bringing forth of conceived sin, -- namely, by working on the will of the sinner. He doth it either by common convictions or special grace, so that of their own accord they shall let go the purpose and will of sinning that they are risen up unto. And this is no mean way of his providing for his own glory and the honor of his gospel in the world, whose professors would stain the whole beauty of it were they left to themselves to bring forth all the evil that is conceived in their hearts.
3dly. Besides these general ways, there is one yet more special, that at once worketh both upon the power and will of the sinner, and this is the way of afflictions, concerning which one word shall close this discourse. Afflictions, I say, work by both these ways in reference unto conceived
351
sin. They work providentially on the power of the creature. When a man hath conceived a sin, and is in full purpose of the pursuit of it, God oftentimes sends a sickness and abates his strength, or a loss cuts him short in his plenty, and so takes him off from the pursuit of his lusts, though it may be his heart is not weaned from them. His power is weakened, and he cannot do the evil he would. In this sense it belongs to the first way of God's obviating the production of sin Great afflictions work sometimes not from their own nature, immediately and directly, but from the gracious purpose and intendment of him that sends them. He insinuates into the dispensation of them that of grace and power, of love and kindness, which shall effectually take off the heart and mind from sin: <19B967>Psalm 119:67, "Before I was afflicted I went astray, but now have I kept thy word." And in this way, because of the predominancy of renewing and assisting grace, they belong unto the latter means, of preventing sin.
And these are some of the ways whereby it pleaseth God to put a stop to the progress of sin, both in believers and unbelievers, which at present we shall instance in; and if we would endeavor farther to search out his ways unto perfection, yet we must still conclude that it is but a little portion which we know of him.
352
CHAPTER 14.
The power of sin farther demonstrated by the effects it hath had in the lives of professors -- First, in actual sins -- Secondly, in habitual declensions.
WE are now to proceed unto other evidences of that sad truth which we are in the demonstration of. But the main of our work being passed through, I shall be more brief in the management of the arguments that do remain.
That, then, which in the next place may be fixed upon, is the demonstration which this law of sin hath in all ages given of its power and efficacy, by the woful fruits that it hath brought forth, even in believers themselves. Now, these are of two sorts: --
1. The great actual eruptions of sin in their lives;
2. Their habitual declensions from the frames, state, and condition of obedience and communion with God, which they had obtained; -- both which, by the rule of James, before unfolded, are to be laid to the account of this law of sin, and belong unto the fourth head of its progress, and are both of them convincing evidences of its power and efficacy.
1. Consider the fearful eruptions of actual sin that have been in the lives of believers, and we shall find our position evidenced. Should I go through at large with this consideration, I must recount all the sad and scandalous failings of the saints that are left on record in the holy Scripture; but the particulars of them are known to all, so that I shall not need to mention them, nor the many aggravations that in their circumstances they are attended with. Only some few things tending to the rendering of our present consideration of them useful may be remarked; as, --
(1.) They are most of them in the lives of men that were not of the lowest form or ordinary sort of believers, but of men that had a peculiar eminency in them on the account of their walking with God in their generation. Such were Noah, Lot, David, Hezekiah, and others. They were not men of an
353
ordinary size, but higher than their brethren, by the shoulders and upwards, in profession, yea, in real holiness. And surely that must needs be of a mighty efficacy that could hurry such giants in the ways of God into such abominable sins as they fell into. An ordinary engine could never have turned them out of the course of their obedience. It was a poison that no athletic constitution of spiritual health, no antidote, could withstand.
(2.) And these very men fell not into their great sins at the beginning of their profession, when they had had but little experience of the goodness of God, of the sweetness and pleasantness of obedience, of the power and craft of sin, of its impulsions, solicitations, and surprisals; but after a long course of walking with God, and acquaintance with all these things, together with innumerable motives unto watchfulness. Noah, according to the lives of men in those days of the world, had walked uprightly with God some hundreds of years before he was so surprised as he was, Genesis 9. Righteous Lot seems to have been towards the end of his days ere he defiled himself with the abominations recorded. David, in a short life, had as much experience of grace and sin, and as much close, spiritual communion with God, as ever had any of the sons of men, before he was cast to the ground by this law of sin. So was it with Hezekiah in his degree, which was none of the meanest. Now, to set upon such persons, so well acquainted with its power and deceit, so armed and provided against it, that had been conquerors over it for so many years, and to prevail against them, it argues a power and efficacy too mighty for every thing but the Spirit of the Almighty to withstand. Who can look to have a greater stock of inherent grace than those men had; to have more experience of God and the excellency of his ways, the sweetness of his love and of communion with him, than they had? who hath either better furniture to oppose sin withal, or more obligation so to do, than they? and yet we see how fearfully they were prevailed against.
(3.) As if God had permitted their falls on set purpose, that we might learn to be wary of this powerful enemy, they all of them fell out when they had newly received great and stupendous mercies from the hand of God, that ought to have been strong obligations unto diligence and watchfulness in close obedience. Noah was but newly come forth of that world of waters, wherein he saw the ungodly world perishing for their sins, and himself preserved by that astonishable miracle which all ages must admire.
354
Whilst the world's desolation was an hourly remembrancer unto him of his strange preservation by the immediate care and hand of God, he falls into drunkenness. Lot had newly seen that which every one that thinks on cannot but tremble, lie saw, as one speaks, "hell coming out of heaven" upon unclean sinners; the greatest evidence, except the cross of Christ, that God ever gave in his providence of the judgment to come. He saw himself and children delivered by the special care and miraculous hand of God; and yet, whilst these strange mercies were fresh upon him, he fell into drunkenness and incest. David was delivered out of all his troubles, and had the necks of his enemies given him round about, and he makes use of his peace from a world of trials and troubles to contrive murder and adultery. Immediately it was after Hezekiah's great and miraculous deliverance that he falls into his carnal pride and boasting. I say, their falls in such seasons seem to be permitted on set purpose to instruct us all in the truth that we have in hand; so that no persons, in no seasons, with what furniture of grace soever, can promise themselves security from its prevalency any other ways than by keeping close constantly to Him who hath supplies to give out that are above its reach and efficacy. Methinks this should make us look about us. Are we better than Noah, who had that testimony from God, that he was "a perfect man in his generations," and "walked with God?" Are we better than Lot, whose "righteous soul was vexed with the evil deeds of ungodly men," and is therefore commended by the Holy Ghost? Are we more holy, wise, and watchful than David, who obtained this testimony, that he was "a man after God's own heart?" or better than Hezekiah, who appealed to God himself, that he had served him uprightly, with a perfect heart? And yet what prevalency this law of sin wrought in and over them we see. And there is no end of the like examples. They are all set up as buoys to discover unto us the sands, the shelves, the rocks, whereupon they made their shipwreck, to their hazard, danger, loss, yea, and would have done to their ruin, had not God been pleased in his faithfulness graciously to prevent it. And this is the first part of this evidence of the power of sin from its effects.
2. It manifests its power in the habitual declensions from zeal and holiness, from the frames, state, and condition of obedience and communion with God whereunto they had attained, which are found in many believers. Promises of growth and improvement are many and
355
precious, the means excellent and effectual, the benefits great and unspeakable; yet it often falls out, that instead hereof decays and declensions are found upon professors, yea, in and upon many of the saints of God. Now, whereas this must needs principally and chiefly be from the strength and efficacy of indwelling sin, and is therefore a great evidence thereof, I shall first evince the observation itself to be true, -- namely, that some of the saints themselves do oftentimes so decline from that growth and improvement in faith, grace, and holiness which might justly be expected from them, -- and then show that the cause of this evil lies in that that we are treating of. And that it is the cause of total apostasy in unsound professors shall be after declared. But this is a greater work which we have in hand. The prevailing upon true believers unto a sinful declension and gradual apostasy, requires a putting forth of more strength and efficacy than the prevailing upon unsound professors unto total apostasy; as the wind which will blow down a dead tree that hath no root to the ground will scarcely shake or bow a living, well-rooted tree. But this it will do. There is mention made in the Scripture of "the first ways of David," and they are commended above his latter, 2<141703> Chronicles 17:3. The last ways even of David were tainted with the power of indwelling sin. Though we have mention only of the actual eruption of sin, yet that uncleanness and pride which was working in him in his numbering of the people were certainly rooted in a declension from his first frame. Those rushes did not grow without mire. David would not have clone so in his younger days, when he followed God in the wilderness of temptations and trials, full of faith, love, humility, brokenness of heart, zeal, tender affection unto all the ordinances of God; all which were eminent in him. But his strength is impaired by the efficacy and deceitfulness of sin, his locks cut, and he becomes a prey to vile lusts and temptations. We have a notable instance in most of the churches that our Savior awakens to the consideration of their condition in the Revelation. We may single out one of them. Many good things were there in the church of Ephesus, <660202>Revelation 2:2, 3, for which it is greatly commended; but yet it is charged with a decay, a declension, a gradual falling off and apostasy: Verses 4, 5, "Thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works." There was a decay, both inward, in the frame of heart, as to faith and love, and outward, as to obedience and works, in comparison of what they had
356
formerly, by the testimony of Christ himself. The same also might be showed concerning the rest of those churches, only one or two of them excepted. Five of them are charged with decays and declensions. Hence there is mention in the Scripture of the "kindness of youth," of the "love of espousals," with great commendation, <240202>Jeremiah 2:2, 3; of our "first faith," 1<540512> Timothy 5:12; of "the beginning of our confidence," <580314>Hebrews 3:14. And cautions are given that we "lose not the things that we have wrought," 2<630108> John 8. But what need we look back or search for instances to confirm the truth of this observation? An habitual declension from first engagements unto God, from first attainments of communion with God, from first strictness in duties of obedience, is ordinary and common amongst professors.
Might we to this purpose take a general view of the professors in these nations, -- among whom the lot of the best of us will be found, in part or in whole, in somewhat or in all, to fall, -- we might be plentifully convinced of the truth of this observation: --
(1.) Is their zeal for God as warm, living, vigorous, effectual, solicitous, as it was in their first giving themselves unto God? or rather, is there not a common, slight, selfish frame of spirit in the room of it come upon most professors? Iniquity hath abounded, and their love hath waxed cold. Was it not of old a burden to their spirits to hear the name, and ways, and worship of God blasphemed and profaned? Could they not have said, with the psalmist, <19B9136>Psalm 119:136, "Rivers of waters run clown our eyes, because men keep not thy law?" Were not their souls solicitous about the interest of Christ in the world, like Eli's about the ark? Did they not contend earnestly for the faith once delivered to the saints, and every parcel of it, especially wherein the grace of God and the glory of the gospel was especially concerned? Did they not labor to judge and condemn the world by a holy and separate conversation? And do now the generality of professors abide in this frame? Have they grown, and made improvement in it? or is there not a coldness and indifference grown upon the spirits of many in this thing? yea, do not many despise all these things, and look upon their own former zeal as folly? May we not see many, who have formerly been of esteem in ways of profession, become daily a scorn and reproach through their miscarriages, and that justly, to the men of the world? Is it not with them as it was of old with the
357
daughters of Zion, <230324>Isaiah 3:24, when God judged them for their sins and wantonness? Hath not the world and self utterly ruined their profession? and are they not regardless of the things wherein they have formerly declared a singular concermnent? yea, are not some come, partly on one pretense, partly on another, to an open enmity unto, and hatred of, the ways of God? They please them no more, but are evil in their eyes. But not to mention such open apostates any farther, whose hypocrisy the Lord Jesus Christ will shortly judge, how is it with the best? Are not almost all men grown cold and slack as to these things? are they not less concerned in them than formerly? are they not grown weary, selfish in their religion; and so things be indifferent well at home, scarce care how they go abroad in the world? at least, do they not prefer their ease, credit, safety, secular advantages before these things? -- a frame that Christ abhors, and declares that those in whom it prevails are none of his. Some, indeed, seem to retain a good zeal for truth; but wherein they make the fairest appearance, therein will they be found to be most abominable. They cry out against errors, -- not for truth, but for party's and interest's sake. Let a man be on their party and promote their interest, be he never so corrupt in his judgment, he is embraced, and, it may be, admired. This is not zeal for God, but for a man's self. It is not, "The zeal of thine house hath eaten me up," but, "Master, forbid them, because they follow not with us." Better it were, doubtless, for men never to pretend unto any zeal at all than to substitute such wrathful selfishness in the room of it.
(2.) Is men's delight in the ordinances and worship of God the same as in former days? do they find the same sweetness and relish in them as they have done of old? How precious hath the word been to them formerly! What joy and delight have they had in attendance thereon! How would they have run and gone to have been made partakers of it, where it was dispensed in its power and purity, in the evidence and demonstration of the Spirit! Did they not call the Sabbath their delight, and was not the approach of it a real joy unto their souls? Did they not long after the converse and corn-mullion of saints, and could they not undergo manifold perils for the attainment of it? And doth this frame still abide upon them? Are there not decays and declensions to be found amongst them? May it not be said, "Grey hairs are here and there upon them, and they perceive it not?" Yea, are not men ready to say with them of old, "` What a
358
weariness is it!' <390113>Malachi 1:13. It is even a burden and a weariness to be tied up to the observation of all these ordinances. What need we be at all so strict in the observation of the Sabbath? What need we hear so often? What need this distinction in hearing? Insensibly a great disrespect, yea, even a contempt of the pleasant and excellent ways of Christ and his gospel is fallen upon many professors.
(3.) May not the same conviction be farther carried on by an inquiry into the universal course of obedience and the performance of duties that men have been engaged in? Is there the same conscientious tenderness of sinning abiding in many as was in days of old, the same exact performance of private duties, the same love to the brethren, the same readiness for the cross, the same humility of mind and spirit, the same self-denial? The steam of men's lusts, wherewith the air is tainted, will not suffer us so to say.
We need, then, go no farther than this wretched generation wherein we live, to evince the truth of the observation laid down as the foundation of the instance insisted on. The Lord give repentance before it be too late!
Now, all these declensions, all these decays, that are found in some professors, they all proceed from this root and cause; -- they are all the product of indwelling sin, and all evince the exceeding power and efficacy of it: for the proof whereof I shall not need to go farther than the general rule which out of James we have already considered, -- namely, that lust or indwelling sin is the cause of all actual sin and all habitual declensions in believers. This is that which the apostle intends in that place to teach and declare. I shall, therefore, handle these two things, and show, --
1. That this doth evince a great efficacy and power in sin;
2. Declare the ways and means whereby it brings forth or brings about this cursed effect; -- all in design of our general end, in calling upon and cautioning believers to avoid it, to oppose it.
1. It appears to be a work of great power and efficacy from the provision that is made against it, which it prevails over. There is in the covenant of grace plentiful provision made, not only for the preventing of declensions and decays in believers, but also for their continual carrying on towards perfection; as, --
359
(1.) The word itself and all the ordinances of the gospel are appointed and given unto us for this end, <490411>Ephesians 4:11-15. That which is the end of giving gospel officers to the church is the end also of giving all the ordinances to be administered by them; for they are given "for the work of the ministry," -- that is, for the administration of the ordinances of the gospel. Now, what is or what are these ends? They are all for the preventing of decays and declensions in the saints, all for the carrying them on to perfection; so it is said, verse 12. In general, it is for the "perfecting of the saints," carrying on the work of grace in them, and the work of holiness and obedience by them; or for the edifying of the body of Christ, their building up in an increase of faith and love, even of every true member of the mystical body. But how far are they appointed thus to carry them on, thus to build them up? Hath it bounds fixed to its work? Doth it carry them so far, and then leave them? "No," saith the apostle, verse 13. The dispensation of the word of the gospel, and the ordinances thereof, is designed for our help, assistance, and furtherance, until the whole work of faith and obedience is consummate. It is appointed to perfect and complete that faith, knowledge, and growth in grace and holiness, which is allotted unto us in this world. But what and if oppositions and temptations do lie in the way, Satan and his instruments working with great subtlety and deceit? Why, verse 14, these ordinances are designed for our safeguarding and deliverance from all their attempts and assaults, that so being preserved in the use of them, or "speaking the truth in love, we may grow up unto him in all things who is the head, even Christ Jesus." This is, in general, the use of all gospel ordinances, the chief and main end for which they were given and appointed of God, -- namely, to preserve believers from all decays of faith and obedience, and to carry them on still towards perfection. These are means which God, the good husbandman, makes use of to cause the vine to thrive and bring forth fruit. And I could also manifest the same to be the especial end of them distinctly. Briefly, the word is milk and strong meat, for the nourishing and strengthening of all sorts and all degrees of believers. It hath both seed and water in it, and manuring with it, to make them fruitful The ordinance of the supper is appointed on purpose for the strengthening of our faith, in the remembrance of the death of the Lord, and the exercise of love one towards another. The communion of saints is for the edifying each other in faith, love, and obedience.
360
(2.) There is that which adds weight to this consideration. God suffers us not to be unmindful of this assistance he hath afforded us, but is continually calling upon us to make use of the means appointed for the attaining of the end proposed. He shows them unto us, as the angel showed the water-spring to Hagar. Commands, exhortations, promises, threatenings, are multiplied to this purpose; see them summed up, <580201>Hebrews 2:1. He is continually saying to us, "Why will ye diet why will ye wither and decay? Come to the pastures provided for you, and your souls shall live." If we see a lamb run from the fold into the wilderness, we wonder not if it be torn and rent of wild beasts. If we see a sheep leaving its green pastures and watercourses, to abide in dry barren heaths, we count it no marvel, nor inquire farther, if we see him lean and ready to perish; but if we find Iambs wounded in the fold, we wonder at the boldness and rage of the beasts of prey that durst set upon them there. If we see sheep pining in full pastures, we judge them to be diseased and unsound. It is indeed no marvel that poor creatures who forsake their own mercies, and run away from the pasture and fold of Christ in his ordinances, are rent and torn with divers lusts, and do pine away with hunger and famine; but to see men living under and enjoying all the means of spiritual thriving, yet to decay, not to be fat and flourishing, but rather daily to pine and wither, this argues some secret powerful distemper, whose poisonous and noxious qualities hinder the virtue and efficacy of the means they enjoy. This is indwelling sin. So wonderfully powerful, so effectually poisonous it is, that it can bring leanness on the souls of men in the midst of all precious means of growth and flourishing. It may well make us tremble, to see men living under and in the use of the means of the gospel, preaching, praying, administration of sacraments, and yet grow colder every day than others in zeal for God, more selfish and worldly, even habitually to decline as to the degrees of holiness which they had attained unto.
(3.) Together with the dispensation of the outward means of spiritual growth or improvement, there are also supplies of grace continually afforded the saints from their head, Christ. He is the head of all the saints; and he is a living head, and so a living head as that he tells us that "because he liveth we shall live also," <431419>John 14:19. He communicates of spiritual life to all that are His. In him is the fountain of our life; which is therefore
361
said to be "hid with him in God," <510303>Colossians 3:3. And this life he gives unto his saints by quickening of them by his Spirit, <450811>Romans 8:11; and he continues it unto them by the supplies of living grace which he communicates unto them. From these two, his quickening of us, and continually giving out supplies of life unto us, he is said to live in us: <480220>Galatians 2:20, "I live; yet not I, but Christ liveth in me;" -- "The spiritual life which I have is not mine own; not from myself was it educed, not by myself is it maintained, but it is merely and solely the work of Christ: so that it is not I that live, but he lives in me, the whole of my life being from him alone." Neither doth this living head communicate only a bare life unto believers, that they should merely live and no more, a poor, weak, dying life, as it were; but he gives out sufficiently to afford them a strong, vigorous, thriving, flourishing life, <431010>John 10:10. He comes not only that his sheep "may have life," but that "they may have it more abundantly;" that is, in a plentiful manner, so as that they may flourish, be fat and fruitful. Thus is it with the whole body of Christ, and every member thereof, <490415>Ephesians 4:15, 16, whereby it "grows up into him in all things, which is the head, even Christ: from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love." The end of all communications of grace and supplies of life from this living and blessed head, is the increase of the whole body and every member of it, and the edifying of itself in love. His treasures of grace are unsearchable; his stores inexhaustible; his life, the fountain of ours, full and eternal; his heart bounteous and large; his hand open and liberal: so that there is no doubt but that he communicates supplies of grace for their increase in holiness abundantly unto all his saints. Whence, then, is it that they do not all flourish and thrive accordingly? As you may see it oftentimes in a natural body, so is it here. Though the seat and rise of the blood and spirits in head and heart be excellently good and sound, yet there may be a withering member in the body; somewhat intercepts the influences of life unto it, so that though the heart and head do perform their orifice, in giving of supplies no less to that than they do to any other member, yet all the effect produced is merely to keep it from utter perishing, -- it grows weak and decays every day. The withering and decaying of any member in Christ's mystical body is not for the want of his communication of grace
362
for an abundant life, but from the powerful interception that is made of the efficacy of it, by the interposition and opposition of indwelling sin. Hence it is that where lust grows strong, a great deal of grace will but keep the soul alive, and not give it any eminency in fruitfulness at all. Oftentimes Christ gives very much grace where not many of its effects do appear. It spends its strength and power in withstanding the continual assaults of violent corruptions and lusts, so that it cannot put forth its proper virtue towards farther fruitfulness. As a virtuous medicine, that is fit both to check vicious and noxious humours, and to comfort, refresh, and strengthen nature, if the evil humor be strong and greatly prevailing, spends its whole strength and virtue in the subduing and correcting of it, contributing much less to the relief of nature than otherwise it would do, if it met not with such opposition; so is it with the eye-salve and the healing grace which we have abundantly from the wings of the Sun of Righteousness. It is forced oftentimes to put forth its virtue to oppose and contend against, and in any measure subdue, prevailing lusts and corruptions. That the soul receiveth not that strengthening unto duties and fruitfulness which otherwise it might receive by it is from hence. How sound, healthy, and flourishing, how fruitful and exemplary in holiness, might many a soul be by and with that grace which is continually communicated to it from Christ, which now, by reason of the power of indwelling sin, is only not dead, but weak, withering, and useless! And this, if any thing, is a notable evidence of the efficacy of indwelling sin, that it is able to give such a stop and check to the mighty and effectual power of grace, so that notwithstanding the blessed and continual supplies that we receive from our Head, yet many believers do decline and decay, and that habitually, as to what they had attained unto, their last ways not answering their first. This makes the vineyard in the "very fruitful hill" to bring forth so many wild grapes; this makes so many trees barren in fertile fields.
(4.) Besides the continual supplies of grace that constantly, according to the tenure of the covenant, are communicated unto believers, which keeps them that they thirst no more as to a total indigence, there is, moreover, a readiness in the Lord Christ to yield peculiar succor to the souls of his, according as their occasions shall require. The apostle tells us that he is "a merciful High Priest," and "able" (that is, ready, prepared, and willing) "to
363
succor them that are tempted," <580218>Hebrews 2:18; and we are on that account invited to "come with boldness to the throne of grace, that we may obtain mercy, and find grace to help in time of need," -- that is, grace sufficient, seasonable, suitable unto any especial trial or temptation that we may be exercised withal. Our merciful High Priest is ready to give out this especial seasonable grace over and above those constant communications of supplies of the Spirit which we mentioned before. Besides the never-failing springs of ordinary covenant grace, he hath also peculiar refreshing showers for times of drought; and this is exceedingly to the advantage of the saints for their preservation and growth in grace; and there may very many more of the like nature be added. But now, I say, notwithstanding all these, and the residue of the like importance, such is the power and efficacy of indwelling sin, so great its deceitfulness and restlessness, so many its wiles and temptations, it often falls out that many of them for whose growth and improvement all this provision is made do yet, as was showed, go back and decline, even as to their course of walking with God. Samson's strength fully evidenced itself when he brake seven new withes and seven new cords, wherewith he was bound, as burning tow and as thread. The noxious humor in the body, which is so stubborn as that no use of the most sovereign remedies can prevail against it, ought to be regarded. Such is this indwelling sin if not watched over. It breaks all the cords made to bind it; it blunts the instruments appointed to root it up; it resists all healing medicines, though never so sovereign; and is therefore assuredly of exceeding efficacy. Besides, believers have innumerable obligations upon them, from the love, the command of God, to grow in grace, to press forward towards perfection, as they have abundant means provided for them so to do. Their doing so is a matter of the greatest advantage, profit, sweetness, contentment unto them in the world. It is the burden, the trouble of their souls, that they do not so do, that they are not more holy, more zealous, useful, fruitful; they desire it above life itself. They know it is their duty to watch against this enemy, to fight against it, to pray against it; and so they do. They more desire his destruction than the enjoyment of all this world and all that it can afford. And yet, notwithstanding all this, such is the subtlety, and fraud, and violence, and fury, and urgency, and importunity of this adversary, that it frequently prevails to bring them into the woful condition mentioned. Hence it is with believers sometimes as it is with men in some places at
364
sea. They have a good and fair gale of wind, it may be, all night long; they ply their tackling, attend diligently their business, and, it may be, take great contentment to consider how they proceed in their voyage. In the morning, or after a season, coming to measure what way they have made, and what progress they have had, they find that they axe much backward of what they were, instead of getting one step forward. Falling into a swift tide or current against them, it hath frustrated all their labors, and rendered the wind in their sails almost useless; somewhat thereby they have borne up against the stream, but have made no progress. So is it with believers. They have a good gale of supplies of the Spirit from above; they attend duties diligently, pray constantly, hear attentively, and omit nothing that may carry them on their voyage towards eternity; but after a while, coming seriously to consider, by the examination of their hearts and ways, what progress they have made, they find that all their assistance and duties have not been able to bear them up against some strong tide or current of indwelling sin. It hath kept them, indeed, that they have not been driven and split on rocks and shelves, -- it hath preserved them from gross, scandalous sins: but yet they have lost in their spiritual frame, or gone backwards, and are entangled under many woful decays; which is a notable evidence of the life of sin, about which we are treating. Now, because the end of our discovering this power of sin is, that we may be careful to obviate and prevent it in its operation; and, because of all the effects that it produceth, there is none more dangerous or pernicious than that we have last insisted on, -- namely, that it prevails upon many professors unto an habitual declension from their former ways and attainments, notwithstanding all the sweetness and excellency which their souls have found in them; -- I shall, as was said, in the next place, consider by what ways and means, and through what assistance, it usually prevails in this kind, that we may the better be instructed to watch against it.
365
CHAPTER 15.
Decays in degrees of grace caused by indwelling sin -- The ways of its prevalency to this purpose.
2. THE ways and means whereby indwelling sin prevaileth on believers unto habitual declensions and decays as to degrees of grace and holiness is that now which comes under consideration; and they are many: --
(1.) Upon the first conversion and calling of sinners unto God and Christ, they have usually many fresh springs breaking forth in their souls and refreshing showers coming upon them, which bear them up to a high rate of faith, love, holiness, fruitfulness, and obedience; as upon a land-flood, when many lesser streams run into a river, it swells over its bounds, and rolls on with a more than ordinary fulness. Now, if these springs be not kept open, if they prevail not for the continuance of these showers, they must needs decay and go backwards. We shall name one or two of them: --
[1.] They have a fresh, vigorous sense of pardoning mercy. According as this is in the soul, so will its love and delight in God, so will its obedience be; as, I say, is the sense of gospel pardon, so will be the life of gospel love. <420747>Luke 7:47, "I say unto thee," saith our Savior of the poor woman, "Her sins, which were many, are forgiven; for she loved much: but to whom little is forgiven, the same loveth little." Her great love was an evidence of great forgiveness, and her great sense of it: for our Savior is not rendering a reason of her forgiveness, as though it were for her love; but of her love, that it was because of her forgiveness. Having in the foregoing parable, from verse 40 and onwards, convinced the Pharisee with whom he had to do that he to whom most was forgiven would love most, as verse 43, he thence gives an account of the great love of the woman, springing from the sense she had of the great forgiveness which she had so freely received. Thus sinners at their first conversion are very sensible of great forgiveness; "Of whom I am chief," lies next their heart. This greatly subdues their hearts and spirits unto all in God, and quickens them unto all obedience, even that such poor cursed sinners as they were should so freely be delivered and pardoned. The love of God and of Christ in their
366
forgiveness highly conquers and constrains them to make it their business to live unto God.
[2.] The fresh taste they have had of spiritual things keeps up such a savor and relish of them in their souls, as that worldly contentments, whereby men are drawn off from close walking with God, are rendered sapless and undesirable unto them. Having tasted of the wine of the gospel, they desire no other, for they say, "This is best." So was it with the apostles, upon that option offered them as to a departure from Christ, upon the apostasy of many false professors: "Will ye also go away?" <430667>John 6:67. They answer by Peter, "Lord, to whom shall we go? thou hast the words of eternal life," verse 68. They had such a fresh savor and relish of the doctrine of the gospel and the grace of Christ upon their souls, that they can entertain no thoughts of declining from it. As a man that hath been long kept in a dungeon, if brought forth on a sudden into the light of the sun, finds so much pleasure and contentment in it, in the beauties of the old creation, that he thinks he can never be weary of it, nor shall ever be contented on any account to be under darkness again; so is it with souls when first translated into the marvellous light of Christ, to behold the beauties of the new creation. They see a new glory in him, that hath quite sullied the desirableness of all earthly diversions. And they see a new guilt and filth in sin, that gives them an utter abhorrency of its old delights and pleasures; and so of other things.
Now, whilst these and the like springs are kept open in the souls of converted sinners, they constrain them to a vigorous, active holiness. They can never do enough for God; so that oftentimes their zeal as saints suffers them not to escape without some blots on their prudence as men, as might be instanced in many of the martyrs of old.
This, then, is the first, at least one way whereby indwelling sin prepares men for decays and declensions in grace and obedience, -- it endeavors to stop or taint these springs. And there are several ways whereby it brings this to pass: --
1st. It works by sloth and negligence. It prevails in the soul to a neglect of stirring up continual thoughts of or about the things that so powerfully influence it unto strict and fruitful obedience. If care be not taken, if diligence and watchfulness be not used, and all means that are appointed of
367
God to keep a quick and living sense of them upon the soul, they will dry up and decay; and, consequently, that obedience that should spring from them will do so also. Isaac digged wells, but the Philistines stopped them, and his flocks had no benefit by them. Let the heart never so little disuse itself to gracious, soul-affecting thoughts of the love of God, the cross of Christ, the greatness and excellency of gospel mercy, the beauties of holiness, they will quickly be as much estranged to a man as he can be to them. He that shuts his eyes for a season in the sun, when he opens them again can see nothing at all. And so much as a man loseth of faith towards these things, so much will they lose of power towards him. They can do little or nothing upon him because of his unbelief, which formerly were so exceedingly effectual towards him. So was it with the spouse in the Song of Solomon, <220502>Song of Solomon 5:2; Christ calls unto her, verse 1, with a marvellous loving and gracious invitation unto communion with himself. She who had formerly been ravished at the first hearing of that joyful sound, being now under the power of sloth and carnal ease, returns a sorry excusing answer to his call, which ended in her own signal loss and sorrow. Indwelling sin, I say, prevailing by spiritual sloth upon the souls of men unto an inadvertency of the motions of God's Spirit in their former apprehensions of divine love, and a negligence of stirring up continual thoughts of faith about it, a decay grows insensibly upon the whole soul. Thus God oft complains that his people had "forgotten him;" that is, grew unmindful of his love and grace, -- which was the beginning of their apostasy.
2dly. By unframing the soul, so that it shall have formal, weary, powerless thoughts of those things which should prevail with it unto diligence in thankful obedience. The apostle cautions us that in dealing with God we should use reverence and godly fear, because of his purity, holiness, and majesty, <581228>Hebrews 12:28, 29. And this is that which the Lord himself spake in the destruction of Nadab and Abihu, "I will be sanctified in them that come nigh me," <031003>Leviticus 10:3. He will be dealt withal in an awful, holy, reverent manner. So are we to deal with all the things of God wherein or whereby we have communion with him. The soul is to have a great reverence of God in them. When men begin to take them into slight or common thoughts, not using and improving them unto the utmost for the ends whereunto they are appointed, they lose all their
368
beauty, and glory, and power towards them. When we have any thing to do wherein faith or love towards God is to be exercised, we must do it with all our hearts, with all our minds, strength, and souls; not slightly and perfunctorily, which God abhors. He doth not only require that we bear his love and grace in remembrance, but that, as much as in us lieth, we do it according to the worth and excellency of them. It was the sin of Hezekiah that he "rendered not again according to the benefits done to him," 2<143225> Chronicles 32:25. So, whilst we consider gospel truths, the uttermost endeavor of the soul ought to be, that we may be "changed into the same image" or likeness, 2<470318> Corinthians 3:18; that is, that they may have their full power and effect upon us. Otherwise, James tells us what our "beholding the glory of the Lord in a glass," there mentioned by the apostle, -- that is, reading or hearing the mind of God in Christ revealed in the gospel, -- comes unto: <590123>James 1:23, 24,
"It is but like unto a man beholding his natural face in a glass: for he beholdeth himself, and goeth away, and straightway forgetteth what manner of man he was."
It makes no impression upon him, begets no idea or image of his likeness in his imagination; because he doth it only slightly, and with a transient look. So is it with men that will indeed think of gospel truths but in a slight manner, without endeavoring, with all their hearts, minds, and strength, to have them ingrafted upon their souls, and all the effects of them produced in them. Now, this is the way of sinners in their first engagements unto God. They never think of pardoning mercy, but they labor to affect their whole souls with it, and do stir up themselves unto suitable affections and returns of constant obedience. They think not of the excellency of Christ and spiritual things, now newly discovered unto them in a saving light, but they press with all their might after a farther, a fuller enjoyment of them. This keeps them humble and holy, this makes them thankful and fruitful. But now, if the utmost diligence and carefulness be not used to improve and grow in this wisdom, to keep up this frame, indwelling sin, working by the vanity of the minds of men, will insensibly bring them to content themselves with slight and rare thoughts of these things, without a diligent, sedulous endeavor to give them their due improvement upon the soul. As men decay herein, so will they assuredly decay and decline in the power of holiness and close walking
369
with God. The springs being stopped or tainted, the streams will not run so swiftly, at least not so sweetly, as formerly. Some, by this means, under an uninterrupted profession, insensibly wither almost into nothing. They talk of religion and spiritual things as much as ever they did in their lives, and perform duties with as much constancy as ever they did; but yet they have poor, lean, starving souls, as to any real and effectual communion with God. By the power and subtlety of indwelling sin they have grown formal, and learned to deal about spiritual things in an overly manner; whereby they have lost all their life, vigor, savor, and efficacy towards them. Be always serious in spiritual things if ever you intend to be bettered by them.
3dly. Indwelling sin oftentimes prevails to the stopping of these springs of gospel obedience, by false and foolish opinions corrupting the simplicity of the gospel. False opinions are the work of the flesh. From the vanity and darkness of the minds of men, with a mixture more or less of corrupt affections, do they mostly proceed. The apostle was jealous over his Corinthians in this matter. He was afraid lest their minds
"should by any means be corrupted from the simplicity that is in Christ," 2<471102> Corinthians 11:2, 3;
which he knew would be attended by a decay and declension in faith, love, and obedience. And thus matters in this case often fall out. We have seen some who, after they have received a sweet taste of the love of God in Christ, of the excellency of pardoning mercy, and have walked humbly with God for many years in the faith and apprehension of the truth, have, by the corruption of their minds from the simplicity that is in Christ, by false and foolish opinions, despised all their own experiences, and rejected all the efficacy of truth, as to the furtherance of their obedience. Hence John cautions the elect lady and her children to take heed they were not seduced, lest they should "lose the things that they had wrought," 2 Epistles verse 8; -- lest they should themselves cast away all their former obedience as lost, and a thing of no value. We have innumerable instances hereof in the days wherein we live. How many are there who, not many years since, put an unspeakable value on the pardon of sin in the blood of Christ, -- who delighted in gospel discoveries of spiritual things, and walked in obedience to God on the account of them, -- who, being
370
beguiled and turned aside from the truth as it is in Jesus, do despise these springs of their own former obedience! And as this is done grossly and openly in some, so there are more secret and more plausible insinuations of corrupt opinions tainting the springs and fountains of gospel obedience, ann, through the vanity of men's minds, which is a principal part of indwelling sin, getting ground upon them. Such are all those that tend to the extenuation of special grace in its freedom and efficacy, and the advancement of the wills or the endeavors of men in their spiritual power and ability. They are works of the flesh; and howsoever some may pretend a usefulness in them to the promotion of holiness, they will be found to taint the springs of true evangelical obedience, insensibly to turn the heart from God, and to bring the whole soul into a spiritual decay.
And this is one way whereby indwelling sin produceth this pernicious effect of drawing men off from the power, purity, and fruitfulness attending their first conversion and engagements unto God, bringing them into habitual declension, at least as unto degrees, of their holiness and -- grace. There is not any thing we ought to be more watchful against, if we intend effectually to deal with this powerful and subtle enemy. It is no small part of the wisdom of faith, to observe whether gospel truths continue to have the same savor unto and efficacy upon the soul as formerly they have had; and whether an endeavor be maintained to improve them continually as at the first. A commandment that is always practiced is always new, as John speaks of that of love. And he that really improves gospel truths, though he hears them a thousand times, they will be always new and fresh unto him, because they put him on newness of practice; when to another, that grows common under them, they are burdensome and common unto him, and he even loathes the manna that he is so accustomed unto.
(2.) Indwelling sin doth this by taking men off from their watch against the returns of Satan. When our Lord Christ comes first to take possession of any soul for himself, he binds that strong man and spoils his goods; he deprives him of all his power, dominion, and interest. Satan being thus dispossessed and frustrated in his hopes and expectations, leaves the soul, as finding it newly mortified to his baits. So he left our Savior upon his first fruitless attempts. But it is said he left him only "for a season," <420413>Luke 4:13. He intended to return again, as he should see his advantage.
371
So is it with believers also. Being cast out from his interest in them, he leaves them for a season, at least comparatively he doth so. Freed from his assaults and perplexing temptations, they proceed vigorously in the course of their obedience, and so flourish in the ways of God. But this holds not; Satan returns again, and if the soul stands not continually upon his guard against him, he will quickly get such advantages as shall put a notable interruption upon his fruitfulness and obedience. Hence some, after they have spent some time, it may be some years, in cheerful, exemplary walking with God, have, upon Satan's return, consumed all their latter days in wrestling with perplexing temptations, wherewith he hath entangled them. Others have plainly fallen under the power of his assaults. It is like a man who, having for a while lived usefully amongst his neighbors, done good and communicated according to his ability, distributing to the poor, and helping all around about him, at length, falling into the hands of vexatious, wrangling, oppressive men, he is forced to spend his whole time and revenue in defending himself against them at law, and so becomes useless in the place where he lives. So is it with many a believer: after he hath walked in a fruitful course of obedience, to the glory of God and edification of the church of Christ, being afresh set upon, by the return of Satan in one way or other, he hath enough to do all the remainder of his life to keep himself alive; in the meantime, as to many graces, wofully decaying and going backward, Now, this also, though Satan hath a hand in it, is from indwelling sin; I mean, the success is so which Satan doth obtain in his undertaking. This encourageth him, maketh way for his return, and gives entrance to his temptations You know how it is with them out of whom he is cast only by gospel conviction; after he hath wandered and waited a while, he saith he will return to his house from whence he was ejected. And what is the issue? Carnal lusts have prevailed over the man's convictions, and made his soul fit to entertain returning devils. It is so as to the measure of prevalency that Satan obtains against believers, upon advantages administered unto him, by sin's disposing the soul unto an obnoxiousness to his temptations.
Now, the way and means whereby indwelling sin doth give advantage to Satan for his return are all those which dispose them toward a declension, which shall afterward be mentioned. Satan is a diligent, watchful, and crafty adversary; he will neglect no opportunity, no advantage that is
372
offered unto him. Wherein, then, soever our spiritual strength is impaired by sin, or which way soever our lusts press, Satan falls in with that weakness and presseth towards that ruin; so that all the actings of the law of sin are subservient to this end of Satan. I shall therefore only at present mention one or two that seem principally to invite Satan to attempt a return: --
[1.] It entangleth the soul in the things of the world, all which axe so many purveyors for Satan. When Pharaoh had let the people go, he heard after a while that they were entangled in the wilderness, and supposeth that he shall therefore now overtake them and destroy them. This stirs him up to pursue after them. Satan finding those whom he hath been cast out from entangled in the things of the world, by which he is sure to find an easy access unto them, is encouraged to attempt upon them afresh, as the spider to come down upon the strongest fly that is entangled in his web; for he comes by his temptations only to impel them unto that whereunto by their own lusts they axe inclined, by adding poison to their lusts, and painting to the objects of them. And oftentimes by this advantage he gets so in upon the souls of men, that they are never well free of him more whilst they live. And as men's diversions increase from the world, so do their entanglements from Satan. When they have more to do in the world than they can well manage, they shall have more to do from Satan than they can well withstand. When men are made spiritually faint, by dealing in and with the world, Satan sets on them, as Amalek did on the faint and weak of the people that came out of Egypt.
[2.] It produceth this effect by making the soul negligent, and taking it off from its watch. We have before showed at large that it is one main part of the effectual deceitfulness of indwelling sin to make the soul inadvertent, to turn it off from the diligent, watchful attendance unto its duty which is required. Now, there is not any thing in reference whereunto diligence and watchfulness are more strictly enjoined than the returning assaults of Satan: 1<600508> Peter 5:8, "Be sober, be vigilant." And why so? "Because of your adversary the devil." Unless you are exceeding watchful, at one time or other he will surprise you; and all the injunctions of our blessed Savior to watch axe still with reference unto him and his temptations. Now, when the soul is made careless and inadvertent, forgetting what an enemy it hath to deal withal, or is lifted up with the successes it hath newly obtained
373
against him, then is Satan's time to attempt a re-entrance of his old habitation; which if he cannot obtain, yet he makes their lives uncomfortable to themselves and unfruitful to others, in weakening their root and withering their fruit through his poisonous temptations. He comes down upon our duties of obedience as the fowls upon Abraham's sacrifice; so that if we watch not, as he did, to drive them away (for by resistance he is overcome and put to flight), he will devour them.
[3.] Indwelling sin takes advantage to put forth its efficacy and deceit to withdraw men from their primitive zeal and holiness, from their first faith, love, and works, by the evil examples of professors amongst whom they live. When men first engage into the ways of God, they have a reverent esteem of those whom they believe to have been made partakers of that mercy before themselves; these they love and honor, as it is their duty. But after a while they find many of them walking in many things unevenly, crookedly, and not unlike the men of the world. Here sin is not wanting to its advantage. Insensibly it prevails with men to a compliance with them. "This way, this course of walking, doth well enough with others; why may it not do so with us also?" Such is the inward thought of many, that works effectually in them. And so, through the craft of sin, the generation of professors corrupt one another. As a stream arising from a clear spring or a fountain, whilst it runs in its own peculiar channel and keeps its water unmixed, preserves its purity and cleanness, but when it falls in its course with other streams that are turbid and foul, though running the same way with it, it becomes muddy and discolored also; so is it in this case. Believers come forth from the spring of the new birth with some purity and cleanness; this for a while they keep in the course of their private walking with God: but now, when they come sometimes to fall into society with others, whose profession flows and runs the same way with theirs, even towards heaven, but yet are muddied and sullied with sin and the world, they are often corrupted with them and by them, and so decline from their first purity, faith, and holiness. Now, lest this may have been the case of any who shall read this discourse, I shall add some few cautions that are necessary to preserve men from this infection: --
1st. In the body of professors there is a great number of hypocrites. Though we cannot say of this or that man that he is so, yet that some there are is most certain. Our Savior hath told us that it will be so to the
374
end of the world. All that have oil in their lamps have it not in their vessels. Let men take heed how they give themselves up unto a conformity to the professors they meet withal, lest, instead of saints and the best of men, they sometimes propose for their example hypocrites, which are the worst; and when they think they are like unto them who bear the image of God, they conform themselves unto those who bear the image of Satan.
2dly. You know not what may be the present temptation of those whose ways you observe. It may be they are under some peculiar desertion from God, and so are withering for a season, until he send them some refreshing showers from above. It may be they are entangled with some special corruptions, which is their burden, that you know not of; and for any voluntarily to fall into such a frame as others are cast into by the power of their temptations, or to think that will suffice in them which they see to suffice in others whose distempers they know not, is folly and presumption. He that knows such or such a person to be a living man and of a healthy constitution, if he sees him go crawling up and down about his affairs, feeble and weak, sometimes falling, sometimes standing, and making small progress in any thing, will he think it sufficient for himself to do so also? will he not inquire whether the person he sees have not lately fallen into some distemper or sickness that hath weakened him and brought him into that condition? Assuredly he will so do. Take heed, Christians; many of the professors with whom ye do converse are sick and wounded, -- the wounds of some of them do stink and are corrupt because of their folly. If you have any spiritual health, do not think their weak and uneven walking will be accepted at your hands; much less think it will be well for you to become sick and to be wounded also.
3dly. Remember that of many of the best Christians, the worst only is known and seen. Many who keep up precious communion with God do yet oftentimes, by their natural tempers of freedom or passion, not carry so glorious appearances as others who perhaps come short of them in grace and the power of godliness. In respect of their outward conversation it may seem they are scarcely saved, when in respect of their faith and love they may be eminent. They may, as the King's daughter, be all glorious within, though their clothes be not always of wrought gold. Take
375
heed, then, that you be not infected with their worst, when ye are not able, it may be, to imitate them in their best. But to return.
[4.] Sin doth this work by cherishing some secret particular lust in the heart. This the soul contends against faintly. It contends against it upon the account of sincerity; it cannot but do so: but it doth not make thorough work, vigorously to mortify it by the strength and power of grace. Now, where it is thus with a soul, an habitual declension as to holiness will assuredly ensue. David shows us how, in his first days, he kept his heart close unto God: <191823>Psalm 18:23, "I was upright before him, and I kept myself from mine iniquity." His great care was lest any one lust should prevail in him or upon him, that might be called his iniquity in a peculiar manner. The same course steered Paul also, 1<460927> Corinthians 9:27. He was in danger to be lifted up by his spiritual revelations and enjoyments. This makes him "keep his body in subjection," that no carnal reasonings or vain imagination might take place in him. But where indwelling sin hath provoked, irritated, and given strength unto a special lust, it proves assuredly a principal means of a general declension; for as an infirmity and weakness in any one vital part will make the whole body consumptive, so will the weakness in any one grace, which a perplexing lust brings with it, make the soul. It every way weakens spiritual strength. It weakens confidence in God in faith and prayer. The knees will be feeble and the hands will hang down in dealing with God, where a galling and unmortified lust lies in the heart. It will take such hold upon the soul that it shall not be "able to look up," <194012>Psalm 40:12. It darkens the mind by innumerable foolish imaginations, which it stirs up to make provision for itself. It galls the conscience with those spots and stains which in and by its actings it brings upon the soul. It contends in the will for rule and dominion. An active, stirring corruption would have the commanding power in the soul, and it is ever and anon ready to take the throne. It disturbs the thoughts, and sometimes will even frighten the soul from dealing with it by meditation, lest, corrupt affections being entangled by it, grace loses ground instead of prevailing. It breaks out oftentimes into scandalous sins, as it did in David and Hezekiah, and loads the sinner with sorrow and discouragement. By these and the like means it becomes to the soul like a moth in a garment, to eat up and devour the strongest threads of it, so that though the whole hang loose together, it is easily torn to pieces. Though
376
the soul with whom it is thus do for a season keep up a fair profession, yet his strength is secretly devoured, and every temptation tears and rends his conscience at pleasure. It becomes with such men as it is with some who have for many years been of a sound, strong, athletic constitution. Some secret, hectical distemper seizeth on them. For a season they take no notice of it, or, if they do, they think they shall do well enough with it, and easily shake it off when they have a little leisure to attend to it; but for the present, they think, as Samson with his locks cut, they will do as at other times. Sometimes, it may be, they complain that they are not well, they know not what aileth them, and it may be rise violently in an opposition to their distemper; but after a while struggling in vain, the vigor of their spirits and strength failing them, they are forced to yield to the power of a consumption. And now all they can do is little enough to keep them alive. It is so with men brought into spiritual decay by any secret perplexing corruption. It may be they have had a vigorous principle of obedience and holiness. Indwelling sin watching its opportunities, by some temptation or other hath kindled and inflamed some particular lust in them- For a while, it may be, they take little notice of it. Sometimes they complain, but think they will do as in former times, until, being insensibly weakened in their spiritual strength, they have work enough to do in keeping alive what remains and is ready to die, <280513>Hosea 5:13. I shall not add any thing here as to the prevention and obviating this advantage of indwelling sin, having elsewhere treated of it peculiarly and apart.
[5.] It works by negligence of private communion with God in prayer and meditation. I have showed before how indwelling sin puts forth its deceitfulness in diverting the soul from watchfulness in and unto these duties. Here, if it prevails, it will not fail to produce an habitual declension in the whole course of obedience. All neglect of private duties is principled by a weariness of God, as he complaineth, <234322>Isaiah 43:22, "Thou hast not called upon me, thou hast been weary of me." Neglect of invocation proceeds from weariness; and where there is weariness, there will be withdrawing from that whereof we are weary. Now, God alone being the fountain and spring of spiritual life, if there be a weariness of him and withdrawing from him, it is impossible but that there will a decay in the life ensue. Indeed, what men are in these duties (I mean as to faith and love in them), that they are, and no more. Here lies the root of their obedience;
377
and if this fail, all fruit will quickly fail. You may sometimes see a tree flourishing with leaves and fruit, goodly and pleasant. After a while the leaves begin to decay, the fruit to wither, the whole to droop. Search, and you shall find the root, whereby it should draw in moisture and fatness from the earth to supply the body and branches with sap and juice for growth and fruit, hath received a wound, is some way perished, and doth not perform its duty, so that though the branches are flourishing a while with what they had received, their sustenance being intercepted they must decay. So it is here. These duties of private communion with God are the means of receiving supplies of spiritual strength from him, -- of sap and fatness from Christ, the vine and olive. Whilst they do so, the conversation and course of obedience flourisheth and is fruitful, -- all outward duties are cheerfully and regularly performed; but if there be a wound, a defect, a failing, in that which should first take in the spiritual radical moisture, that should be communicated unto the whole, the rest may for a season maintain their station and appearance, but after a while profession will wither, fruits will decay, and the whole be ready to die. Hence our Savior lets us know, <400606>Matthew 6:6, what a man in in secret, in these private duties, that he is in the eyes of God, and no more; and one reason amongst others is, because they have a more vigorous acting of unmixed grace than any other duties whatever. In all or most particular duties, besides the influence that they may have from carnal respects, which are many, and the ways of their insinuation subtile and imperceptible, there is an alloy of gifts, which sometimes even devours the pure gold of grace, which should be the chief and principal in them. In these there is immediate intercourse between God and that which is of himself in the soul. If once sin, by its deceits and treacheries, prevail to take off the soul from diligent attendance unto communion with God and constancy in these duties, it will not fail to effect a declining in the whole of a man's obedience. It hath made its entrance, and will assuredly make good its progress.
[6.] Growing in notions of truth without answerable practice is another thing that indwelling sin makes use of to bring the souls of believers unto a decay. The apostle tell us that "knowledge puffeth up," 1<460801> Corinthians 8:1. If it be alone, not improved in practice, it swells men beyond a due proportion; like a man that hath a dropsy, we are not to expect that he
378
hath strength to his bigness; like trees that are continually running up a head, which keeps them from bearing fruit. When once. men have attained to this, that they can entertain and receive evangelical truths in a new and more glorious light or more clear discovery than formerly, or new manifestations of truth which they knew not before, and please themselves in so doing, without diligent endeavors to have the power of those truths and notions upon their hearts, and their souls made conformable unto them, they generally learn so to dispose of all truths formerly known, which were sometimes inlaid in their hearts with more efficacy and power. This hath proved, if not the ruin, yet the great impairing of many in these days of light wherein we live. By this means, from humble, close walking, many have withered into an empty, barren, talking profession. All things almost have in a short season become alike unto them; -- have they been true or false, so they might be debating of them and disputing about them, all is well. This is food for sin; it hatcheth, increaseth it, and is increased by it. A notable way it is for the vanity that is in the mind to exert itself without a rebuke from conscience. Whilst men are talking, and writing, and studying about religion, and hearing preaching, it may be, with great delight, as those in <263332>Ezekiel 33:32, conscience, unless thoroughly awake and circumspect, and furnished with spiritual wisdom and care, will be very well pacified, and enter no rebukes or pleas against the way that the soul is in. But yet all this may be nothing but the acting of that natural vanity which lies in the mind, and is a principal part of the sin we treat of. And generally this is so when men content themselves, as was said, with the notions of truth, without laboring after an experience of the power of them in their hearts, and the bringing forth the fruit of them in their lives, on which a decay must needs ensue.
[7.] Growth in carnal wisdom is another help to sin in producing this sad effect. "Thy wisdom and thy knowledge," saith the prophet, "it hath perverted thee," <234710>Isaiah 47:10. So much as carnal wisdom increaseth, so much faith decays. The proper work of it is to teach a man to trust to and in himself; of faith, to trust wholly in another. So it labors to destroy the whole work of faith, by causing the soul to return into a deceiving fullness of its own. We have woful examples of the prevalency of this principle of declension in the days wherein we live. How many a poor, humble, brokenhearted creature, who followed after God in simplicity and integrity
379
of spirit, have we seen, through the observation of the ways and walkings of others, and closing with the temptations to craft and subtlety which opportunities in the world have administered unto them, come to be dipped in a worldly, carnal frame, and utterly to wither in their profession! Many are so sullied hereby that they are not known to be the men they were.
[8.] Some great sin lying long in the heart and conscience unrepented of, or not repented of as it ought, and as the matter requires, furthers indwelling sin in this work. The great turn of the life of David, whence his first ways carried the reputation, was in the harboring his great sin in his conscience without suitable repentance. It was otherwise, we know, with Peter, and he had another issue. A great sin will certainly give a great turn to the life of a professor. If it be well cured in the blood of Christ, with that humiliation which the gospel requires, it often proves a means of more watchfulness, fruitfulness, humility, and contentation, than ever before the soul obtained. If it be neglected, it certainly hardens the heart, weakens spiritual strength, enfeebles the soul, discouraging it unto all communion with God, and is a notable principle of a general decay. So David complains, <193805>Psalm 38:5, "My wounds stink and are corrupt because of my foolishness." His present distemper was not so much from his sin as his folly, -- not so much from the wounds he had received as from his neglect to make a timely application for their cure. It is like a broken bone, which, being well set, leaves the place stronger than before; if otherwise, makes the man a cripple all his days. These things we do but briefly name, and sundry other advantages of the like nature that sin makes use of to produce this effect might also be instanced in; but these may suffice unto our present purpose. Whatever it useth, itself is still the principle; and this is no small demonstration of its efficacy and power.
380
CHAPTER 16.
The strength of indwelling sin manifested from its power and effects in persons unregenerate.
IT is of the power and efficacy of indwelling sin, as it remains in several degrees in believers, that we are treating. Now, I have elsewhere showed that the nature and all the natural properties of it do still remain in them; though, therefore, we cannot prove directly what is the strength of sin in them, from what its power is in those in whom it is only checked and not at all weakened, yet may we, from an observation thereof, caution believers of the real power of that mortal enemy with whom they have to do.
If the plague do violently rage in one city, destroying multitudes, and there be in another an infection of the same bind, which yet arises not unto that height and fury there, by reason of the correction that it meets withal from a better air and remedies used; yet a man may demonstrate unto the inhabitants the force and danger of that infection got in among them by the effects that it hath and doth produce among others, who have not the benefit of the preventives and preservatives which they enjoy; which will both teach them to value the means of their preservation, and be the more watchful against the power of the infection that is among them. It is so in this case. Believers may be taught what is the power and efficacy of that plague of sin which is in and among them by the effects the same plague produceth in and among others, who have not those corrections of its poison and those preservatives from death which the Lord Jesus Christ hath furnished them withal.
Having, then, fixed on the demonstration of the power of sin from the effects it doth produce, and having given a double instance hereof in believers themselves, I shall now farther evidence the same truth or pursue the same evidence of it, by showing somewhat of the power that it acteth in them who are unregenerate, and so have not the remedies against it which believers are furnished withal.
I shall not handle the whole power of sin in unregenerate persons, which is a very large field, and not the business I have in hand; but only, by some
381
few instances of its effects in them, intimate, as I said, unto believers what they have to deal withal: --
1. It appears in the violence it offers to the nature of men, compelling them unto sins fully contrary to all the principles of the reasonable nature wherewith they are endued from God. Every creature of God hath in its creation a law of operation implanted in it, which is the rule of all that proceedeth from it, of all that it doth of its own accord. So the fire ascends upwards, bodies that are weighty and heavy descend, the water flows; each according to the principles of their nature, which give them the law of their operation. That which hinders them in their operation is force and violence; as that which hinders a stone from descending or the fire from going upwards. That which forceth them to move contrary to the law of their nature, as a stone to go upwards or the fire to descend, is in its kind the greatest violence, of which the degrees are endless. Now, that which should take a great millstone and fling it upwards into the air, all would acknowledge to be a matter of wonderful force, power, and efficacy.
Man, also, hath his law of operation and working concreated with him. And this may be considered two ways; -- either, first, as it is common to him with other creatures; or as peculiar, with reference unto that special end for which he was made. Some things are, I say, in this law of nature common to man with other creatures; as to nourish their young, to live quietly with them of the same kind and race with them, -- to seek and follow after that which is good for them in that state and condition wherein they are created. These are things which all brute living creatures have in the law of their nature, as man also hath.
But, now, besides these things, man being created in an especial manner to give glory to God by rational and moral obedience, and so to obtain a reward in the enjoyment of him, there are many things in the law of his creation that are peculiar to him, -- as to love God above all, to seek the enjoyment of him as his chiefest good and last end, to inquire after his mind and will and to yield obedience and the like; all which are part of the law of his nature.
Now, these things are not distinguished so, as though a man might perform the actions of the law of his nature, which are common to him with other creatures, merely from the principles of his nature, as they do; but the law
382
of his dependence upon God, and doing all things in obedience unto him, passeth on them all also. He can never be considered as a mere creature, but as a creature made for the glory of God by rational, moral obedience, -- rational, because by him chosen, and performed with reason; and moral, because regulated by a law whereunto reason doth attend.
For instance, it is common to man with other creatures to take care for the nourishing of his children, of the young, helpless ones that receive their being by him. There is implanted in him, in the principles of his nature, concreated with them, a love and care for them; so is it with other living creatures. Now, let other creatures answer this instinct and inclination, and be not hardened against them like the foolish ostrich, into whom God hath not implanted this natural wisdom, Job<183916> 39:16, 17, they fully answer the law of their creation. With man it is not so. It is not enough for him to answer the instinct and secret impulse and inclination of his nature and kind, as in the nourishing of his children; but he must do it also in subjection to God, and obey him therein, and do it unto his glory, -- the law of moral obedience passing over all his whole being and all his operations. But in these things lie, as it were, the whole of a man, namely, in the things which are implanted in his nature as a creature, common to him with all other living creatures, seconded by the command or will of God, as he is a creature capable of yielding moral obedience and doing all things for his glory.
That, then, which shall drive and compel a man to transgress this law of his nature, -- which is not only as to throw millstones upward, to drive beasts from taking care of their young, to take from cattle of the same kind the herding of themselves in quietness, but, moreover, to cast off, what lies in him, his fundamental dependence on God as a creature made to yield him obedience, -- must needs be esteemed of great force and efficacy.
Now, this is frequently done by indwelling sin in persons unregenerate. Let us take some few instances: --
(1.) There is nothing that is more deeply inlaid in the principles of the natures of all living creatures, and so of man himself, than a love unto and a care for the preservation and nourishing of their young. Many brute creatures will die for them; some feed them with their own flesh and blood; all deprive themselves of that food which nature directs them to as their
383
best, to impart it to them, and act in their behalf to the utmost of their power.
Now, such is the efficacy, power, and force of indwelling sin in man, -- an infection that the nature of other creatures knows nothing of, -- that in many it prevails to stop this fountain, to beat back the stream of natural affections, to root up the principles of the law of nature, and to drive them unto a neglect, a destruction of the fruit of their own loins. Paul tells us of the old Gentiles that they were as] tororgoi, <450131>Romans 1:31, "without natural affection" That which he aims at is that barbarous custom among the Romans, who ofttimes, to spare the trouble in the education of their children, and to be at liberty to satisfy their lusts, destroyed their own children from the womb; so far did the strength of sin prevail to obliterate the law of nature, and to repel the force and power of it.
Examples of this nature are common in all nations; amongst ourselves, of women murdering their own children, through the deceitful reasoning of sin. And herein sin turns the strong current of nature, darkens all the light of God in the soul, controls all natural principles, influenced with the power of the command and will of God.
But yet this evil hath, through the efficacy of sin, received a fearful aggravation. Men have not only slain but cruelly sacrificed their children to satisfy their lusts. The apostle reckons idolatry, and so, consequently, all superstition, among the works of the flesh, <480520>Galatians 5:20; that is, the fruit and product of indwelling sin. Now, from hence it is that men have offered that horrid and unspeakable violence to the law of nature mentioned. So the psalmist tells us, <19A637>Psalm 106:37, 38. The same is again mentioned, <261620>Ezekiel 16:20, 21, and in sundry other places. The whole manner of that abomination I have elsewhere declared. For the present it may suffice to intimate that they took their children and burnt them to ashes in a soft fire; the wicked priests that assisted in the sacrifice affording them this relief, that they made a noise and clamor that the vile wretches might not hear the woeful moans and cries of the poor, dying, tormented infants. I suppose in this case we need no farther evidence. Naturalists can give no rational account, they can only admire the secret force of that little fish which, they say, will stop a ship in full sail in the midst of the sea; and we must acknowledge that it is beyond our power to
384
give an account of that secret force and unsearchable deceit that is in that inbred traitor, sin, that can not only stop the course of nature, when all the sails of it, that carry it forward, are so filled as they are in that of affections to children, but also drive it backward with such a violence and force as to cause men so to deal with their own children as a good man would not be hired with any reward to deal with his dog. And it may not be to the disadvantage of the best to know and consider that they carry that about them and in them which in others hath produced these effects.
F9
(2.) The like may be spoken of all other sins against the prime dictates of the law of nature, that mankind is or hath been stained and defamed withal, -- murder of parents and children, of wives and husbands, sodomy, incest, and the like enormities; in all which sin prevails in men against the whole law of their being and dependence upon God.
What [why?] should I reckon up the murders of Cain and Abel, the treason of Judas, with their aggravations; or remind the filth and villany of Nero, in whom sin seemed to design an instance of what it could debase the nature of man unto? In a word, all the studied, premeditated perjuries; all the designed, bloody revenges; all the filth and uncleanness; all the enmity to God and his ways that is in the world, -- is fruit growing from this root alone.
2. It evidences its efficacy in keeping men off from believing under the dispensation of the gospel. This evidence must be a little farther cleared: --
(1.) Under the dispensation of the gospel, there are but few that do believe. So the preachers of it complain, <235301>Isaiah 53:1, "Who hath believed our report?" which the apostle interprets of the paucity of believers, <431238>John 12:38. Our Savior, Christ himself, tells us that "many are called," -- the word is preached unto many, -- "but few are chosen." And so the church complains of its number, <330701>Micah 7:1. Few there be who enter the narrow gate; daily experience confirms this woful observation. How many villages, parishes, yea, towns, may we go unto where the gospel, it may be, hath been preached many years, and perhaps scarce meet a true believer in them, and one who shows forth the death of Christ in his conversation! In the best places, and most eminent for profession, are not such persons like
385
the berries aider the shaking of an olive-tree, -- two or three in the top of the upmost boughs, and four or five in the highest branches?
(2.) There is proposed to men in the preaching of the gospel, as motives unto believing, every thing in conjunction that severally prevails with men to do whatever else they do in their lives. Whatever any one doth with consideration, he doth it either because it is reasonable and good for him so to do, or profitable and advantageous, or pleasant, or, lastly, necessary for the avoidance of evil; whatever, I say, men do with consideration, whether it be good or evil, whether it be in the works of this life or in things that lead to another, they do it from one or other of the reasons or motives mentioned. And, God knows, ofttimes they are very poor and mean in their kind that men are prevailed upon by. How often will men, for a very little pleasure, a very little profit, be induced to do that which shall embitter their lives and damn their souls; and what industry will they use to avoid that which they apprehend evil or grievous to them! And any one of these is enough to oil the wheels of men's utmost endeavors, and set men at work to the purpose.
But now all these things center in the proposal of the gospel and the command of believing; and every one of them in a kind that the whole world can propose nothing like unto it: --
[1.] It is the most reasonable thing that can be proposed to the understanding of a man, that he who, through his own default, hath lost that way of bringing glory to God and saving his own soul (for which ends he was made) that he was first placed in, should accept of and embrace that other blessed, easy, safe, excellent way for the attaining of the ends mentioned, which God, in infinite grace, love, mercy, wisdom, and righteousness, hath found out, and doth propose unto him. And, --
[2.] It is the profitablest thing that a man can possibly be invited unto, if there be any profit or benefit, any advantage, in the forgiveness of sins, in the love and favor of God, in a blessed immortality, in eternal glory. And, --
[3.] It is most pleasant also. Surely it is a pleasant thing to be brought out of darkness into light, -- out of a dungeon unto a throne, -- from captivity and slavery to Satan and cursed lusts, to the glorious liberty of
386
the children of God, with a thousand heavenly sweetnesses not now to be mentioned. And, --
[4.] It is surely necessary, and that not only from the command of God, who hath the supreme authority over us, but also indispensably so for the avoidance of eternal ruin of body and soul, <411616>Mark 16:16. It is constantly proposed under these terms: "Believe, or you perish under the weight of the wrath of the great God, and that for evermore."
But now, notwithstanding that all these considerations are preached unto men, and pressed upon them in the name of the great God from day to day, from one year to another, yet, as was before observed, very few there are who set their hearts unto them, so as to embrace that which they lead unto. Tell men ten thousand times that this is wisdom, yea, riches, -- that all their profit lies in it, -- that they will assuredly and eternally perish, and that, it may be, within a few hours, if they receive not the gospel; assure them that it is their only interest and concernment; let them know that God himself speaks all this unto them; -- yet all is one, they regard it not, set not their hearts unto it, but, as it were, plainly say, "We will have nothing to do with these things." They will rather perish in their lusts than accept of mercy.
(3.) It is indwelling sin that both disenableth men unto and hinders them from believing, and that alone. Blindness of mind, stubbornness of the will, sensuality of the affections, all concur to keep poor perishing souls at a distance from Christ. Men are made blind by sin, and cannot see his excellencies; obstinate, and will not lay hold of his righteousness; senseless, and take no notice of their own eternal concernments.
Now, certainly that which can prevail with men wise, and sober, and prudent in other things, to neglect and despise the love of God, the blood of Christ, the eternal welfare of their own souls, upon weak and worthless pretences, must be acknowledged to have an astonishable force and efficacy accompanying it.
Whose heart, who hath once heard of the ways of God, can but bleed to see poor souls eternally perishing under a thousand gracious invitations to accept of mercy and pardon in the blood of Christ? And can we but be astonished at the power of that principle from whence it is that they run
387
headlong to their own destruction? And yet all this befalls them from the power and deceit of sin that dwelleth in them.
3. It is evident in their total apostasies. Many men not really converted are much wrought upon by the word. The apostle tells us that they do "clean escape from them that live in error," 2<610218> Peter 2:18. They separate themselves from idolatry and false worship, owning and professing the truth: and they also escape the "pollutions of the world," verse 20; that is, "the corruption that is in the world through lust," as he expresseth it, chap. 1:4, -- those filthy, corrupt, and unclean ways which the men of the world, in the pursuit of their lusts, do walk and live in. These they escape from, in the amendment of their lives and ordering of their conversation according to the convictions which they have from the word; for so he tells us, that all this is brought about "through the knowledge of the Lord and Savior Jesus Christ," -- that is, by the preaching of the gospel. They are so far wrought upon as to forsake all ways of false worship, to profess the truth, to reform their lives, and to walk answerable to the convictions that are upon them.
By this means do they gain the reputation of professors: "They have a name to live," <660301>Revelation 3:1, and are made "partakers" of some or all of those privileges of the gospel that are numbered by the apostle, <580604>Hebrews 6:4, 5.
It is not my present business to show how far or wherein a man may be effectually wrought upon by the word, and yet not be really wrought over to close with Christ, or what may be the utmost bounds and limits of a common work of grace upon unregenerate men. It is on all hands confessed that it may be carried on so far that it is very difficult to discern between its effects and productions and those of that grace which is special and saving.
But now, notwithstanding all this, we see many of these daily fall off from God, utterly and wickedly; some into debauchery and uncleanness, some to worldliness and covetousness, some to be persecutors of the saints, -- all to the perdition of their own souls. How this comes about the apostle declares in that place mentioned. "They are," saith he, "entangled again." To entice and entangle, as I have showed before from <590114>James 1:14, 15, is the proper work of indwelling sin; it is that alone which entangles the soul,
388
as the apostle speaks, 2<610218> Peter 2:18, 20. They are allured from their whole profession into cursed apostasy through the lusts of the flesh.
It prevails upon them, through its deceit and power, to an utter relinquishment of their profession and their whole engagement unto God. And this several ways evinces the greatness of its strength and efficacy: --
(1.) In that it giveth stop or control unto that exceeding greatness of power which is put forth in the word in their conviction and reformation. We see it by experience that men are not easily wrought upon by the word; the most of men can live under the dispensation of it all the days of their lives, and continue as senseless and stupid as the seats they sit upon, or the flint in the rock of stone. Mighty difficulties and prejudices must be conquered, great strokes must be given to the conscience, before this can be brought about. It is as the stopping of a river in his course, and turning his streams another way; the hindering of a stone in his falling downwards; or the turning away of the wild ass, when furiously set to pursue his way, as the prophet speaks, <240224>Jeremiah 2:24. To turn men from their corrupt ways, sins, and pleasures; to make them pray, fast, hear, and do many things contrary to the principle of flesh, which is secretly predominant in them, willingly and gladly; to cause them to profess Christ and the gospel, it may be under some trials and reproaches; to give them light to see into sundry mysteries, and gifts for the discharge of sundry duties; to make dead, blind, senseless men to walk, and talk, and do all the outward offices and duties of living and healthy men, with the like attendancies of conviction and reformation, are the effects and products of mighty power and strength. Indeed, the power that the Holy Ghost puts forth by the word, in the staggering and conviction of sinners, in the wakening of their consciences, the enlightening of their minds, the changing of their affections, the awing of their hearts, the reforming of their lives and compelling them to duties, is inexpressible.
But now unto all these is there check and control given by indwelling sin. It prevails against this whole work of the Spirit by the word, with all the advantages of providential dispensations, in afflictions and mercies, wherewith it is attended. When sin is once enraged, all these things become but like the withes and cords wherewith Samson was bound before his head was shaven. Cry but to it, "The Philistines are upon thee; there is a
389
subtle, a suitable temptation; now show thy strength and efficacy," -- all these things become like tow that has smelt the fire; conscience is stifled, reputation in the church of God despised, light supplanted, the impressions of the word cast off, convictions digested, heaven and hell are despised: sin makes its way through all, and utterly turns the soul from the good and right ways of God. Sometimes it doth this subtilely, by imperceptible degrees, taking off all force of former impressions from the Spirit by the word, sullying conscience by degrees, hardening the heart, and making sensual the affections by various workings, that the poor backslider in heart scarce knows what he is doing, until he be come to the very bottom of all impiety, profaneness, and enmity against God. Sometimes, falling in conjunction with some vigorous temptation, it suddenly and at once plunges the soul into a course of alienation from God and the profession of his ways.
(2.) It takes them off from those hopes of heaven which, upon their convictions, obedience, and temporary faith or believing, they had attained. There is a general hope of heaven, or at least of the escaping of hell, of an untroublesome immortality, in the most sottish and stupid souls in the world, who, either by tradition or instruction from the word, are persuaded that there is another state of things to come after this life; but it is, in unconvinced, unenlightened persons, a dull, senseless, unaffecting thing, that hath no other hold upon them nor power in them but only to keep them free from the trouble and perplexity of contrary thoughts and apprehensions. The matter is otherwise with them who by the word are so wrought upon as we have before declared; their hope of heaven and a blessed immortality is ofttimes accompanied with great joys and exultations, and is a relief unto them under and against the worst of their fears and trials. It is such as they would not part withal for all the world; and upon all occasions they retreat in their minds unto it for comfort and relief.
Now, all this by the power of sin are they prevailed withal to forego. Let heaven go if it will, a blessed immortality with the enjoyment of God himself, sin must be served, and provision made to fulfill the lusts thereof.
If a man, in the things of this world, had such a hope of a large inheritance, of a kingdom, as wherein he is satisfied that it will not fail him, but that in
390
the issue he shall surely enjoy it, and lead a happy and a glorious life in the possession of it many days; if one should go to him and tell him, "It is true, the kingdom you look for is an ample and honorable dominion, full of all good things desirable, and you may attain it; but come, cast away all hopes and expectations of it, and come join with me in the service and slavery of such or such an oppressing tyrant;" -- you will easily grant he must have some strange bewitching power with him, that should prevail with a man in his wits to follow his advice. Yet thus it is, and much more so, in the case we have in hand. Sin itself cannot deny but that the kingdom of heaven, which the soul is in hope and expectation of, is glorious and excellent, nor doth it go about to convince him that his thoughts of it are vain and such as will deceive him, but plainly prevails with him to cast away his hopes, to despise his kingdom that he was in expectation of, and that upon no other motive but that he may serve some worldly, cruel, or filthy and sensual lust.. Certainly, here lies a secret efficacy, whose depths cannot be fathomed.
(3.) The apostle manifests the power of the entanglements of sin in and upon apostates, in that it turns them off from the way of righteousness after they have known it, 2<610221> Peter 2:21. It will be found at the last day an evil thing and a bitter that men live all their days in the service of sin, self, and the world, refusing to make any trial of the ways of God, whereunto they are invited. Though they have no experience of their excellency, beauty, pleasantness, safety; yet, having evidence brought unto them from God himself that they are so, the refusal of them will, I say, be bitterness in the latter end. But their condition is yet far worse, who, as the apostle speaks, "having known the way of righteousness," are by the power of indwelling sin "turned aside from the holy commandment." To leave God for the devil, after a man hath made some trial of him and his service, -- heaven for hell, after a man hath had some cheering, refreshing thoughts of it, -- the fellowship of the saints for an ale-house or a brothel-house, after a man hath been admitted unto their communion, and tasted of the pleasantness of it; to leave walking in pure, clear, straight paths, to wallow in mire, draughts and filth; -- this will be for a lamentation: yet this doth sin prevail upon apostates unto; and that against all their light, conviction, experiences, professions, engagements, or whatever may be strong upon them to keep them up to the known ways of righteousness.
391
(4.) It evinces its strength in them by prevailing with them unto a total renunciation of God as revealed in Christ, and the power of all gospel truth, -- in the sin against the Holy Ghost. I do not now precisely determine what is the sin against the Holy Ghost, nor wherein it doth consist. There are different apprehensions of it. All agree in this, that by it an end is put to all dealings between God and man in a way of grace. It is a sin unto death. And this doth the hardness and blindness of many men's hearts bring them to; they are by them at length set out of the reach of mercy. They choose to have no more to do with God; and God swears that they shall never enter into his rest: so sin brings forth death. A man by it is brought to renounce the end for which he was made, wilfully to reject the means of his coming to the enjoyment of God, to provoke him to his face, and so to perish in his rebellion.
I have not mentioned these things as though I hoped by them to set out to the full the power of indwelling sin in unregenerate men; only by a few instances I thought to give a glimpse of it. He that would have a fuller view of it had need only to open his eyes, to take a little view of that wickedness which reigneth, yea, rageth all the world over. Let him consider the prevailing flood of the things mentioned by Paul to be "the fruits of the flesh," <480519>Galatians 5:19-21, -- that is, among the sons of men, in all places, nations, cities, towns, parishes; and then let him add thereunto but this one consideration, that the world, which is full of the steam, filth, and blood of these abominations, as to their outward actings of them, is a pleasant garden, a paradise, compared to the heart of man, wherein they are all conceived, and hourly millions of more vile abominations, which, being stifled in the womb by some of the ways before insisted on, they are never able to bring forth to light; -- let a man, I say, using the law for his light and rule, take this course, and if he have any spiritual discerning, he may quickly attain satisfaction in this matter.
And I showed in the entrance of this discourse how this consideration doth fully confirm the truth proposed.
392
CHAPTER 17.
The strength of sin evidenced from its resistance unto the power of the law.
THE measure of the strength of any person or defenced city may be well taken from the opposition that they are able to withstand and not be prevailed against. If we hear of a city that has endured a long siege from a potent enemy, and yet is not taken or conquered, whose walls have endured great batteries and are not demolished, though we have never seen the place, yet we conclude it strong, if not impregnable.
And this consideration will also evidence the power and strength of indwelling sin. It is able to hold out, and not only to live, but also to secure its reign and dominion, against very strong opposition that is made to it.
I shall instance only in the opposition that is made unto it by the law, which is ofttimes great and terrible, always fruitless; all its assaults are borne by it, and it is not prevailed against. There are sundry things wherein the law opposeth itself to sin, and the power of it; as, --
1. It discovers it. Sin in the soul is like a secret hectical distemper in the body, -- its being unknown and unperceived is one great means of its prevalency; or as traitors in a civil state, -- whilst they lie hid, they vigorously carry on their design. The greatest part of men in the world know nothing of this sickness, yea, death of their souls. Though they have been taught somewhat of the doctrine of it, yet they know nothing of its power. They know it not so as to deal with it as their mortal enemy; as a man, whatever he be told, cannot be said to know that he hath a hectical fever, if he love his life, and set not himself to stop its progress.
This, then, the law doth, -- it discovers this enemy; it convinceth the soul that there is such a traitor harboring in its bosom: <450707>Romans 7:7, "I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet." "I had not known it;" that is, fully, clearly, distinctly. Conscience will somewhat tumultuate about it; but a man cannot know it clearly and distinctly from thence. It gives a man such a sight of it as the blind man had in the gospel upon the first touch of his
393
eyes: "He saw men like trees walking," -- obscurely, confusedly. But when the law comes, that gives the soul a distinct sight of this indwelling sin. Again, "I had not known it;" that is, the depths of it, the root, the habitual inclination of my nature to sin, which is here called "lust," as it is in <590114>James 1:14. "I had not known it," or not known it to be sin, "but by the law." This, then, the law doth, -- it draws out this traitor from secret lurking places, the intimate recedes of the soul. A man, when the law comes, is no more ignorant of his enemy. If he will now perish by him, it is openly and knowingly; he cannot but say that the law warned him of him, discovered him unto him, yea, and raised a concourse about him in the soul of various affections, as an officer doth that discovers a thief or robber, calling out for assistance to apprehend him.
2. The law not only discovers sin, but discovers it to be a very bad inmate, dangerous, yea, pernicious to the soul: <450713>Romans 7:13, "Was then that which is good," -- that is, the law, -- "made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful." There are many things in this verse wherein we are not at present concerned: that which I only aim at is the manifestation of sin by the law, -- it appears to be sin; and the manifestation of it in its own colors, -- it appears to be exceeding sinful. The law gives the soul to know the filth and guilt of this indwelling sin, -- how great they are, how vile it is, what an abomination, what an enmity to God, how hated of him. The soul shall never more look upon it as a small matter, what thoughts soever it had of it before, whereby it is greatly surprised.
As a man that finds himself somewhat distempered, sending for a physician of skill, when he comes requires his judgment of his distemper; he, considering his condition, tells him, "Alas! I am sorry for you; the case is far otherwise with you than you imagine: your disease is mortal, and it hath proceeded so far, pressing upon your spirits and infecting the whole mass of your blood, that I doubt, unless most effectual remedies be used, you will live but a very few hours." So it is in this case. A man may have some trouble in his mind and conscience about indwelling sin; he finds all not so well as it should be with him, more from the effects of sin and its continual eruptions than the nature of it, which he hopes to wrestle withal. But now, when the law comes, that lets the soul know that its disease is
394
deadly and mortal, that it is exceeding sinful, as being the root and cause of all his alienation from God; and thus also the law proceeds against it.
3. The law judgeth the person, or lets the sinner plainly know what he is to expect upon the account of this sin. This is the law's proper work; its discovering property is but preparative to its judging. The law is itself when it is in the throne. Here it minceth not the matter with sinners, as we use to do one with another, but tells him plainly," `Thou' art the `man' in whom this exceeding sinful sin doth dwell, and you must answer for the guilt of it." And this, methinks, if any thing, should rouse up a man to set himself in opposition to it, yea, utterly to destroy it. The law lets him know that upon the account of this sin he is obnoxious to the curse and wrath of the great God against him; yea, pronounceth the sentence of everlasting condemnation upon him upon that account. "Abide in this state and perish," is its language. It leaves not the soul without this warning in this world, and will leave it without excuse on that account in the world to come.
4. The law so follows on its sentence, that it disquiets and affrights the soul, and suffers it not to enjoy the least rest or quietness in harboring its sinful inmate. Whenever the soul hath indulged to its commands, made provision for it, immediately the law flies upon it with the wrath and terror of the Lord, makes it quake and tremble. It shall have no rest, but is like a poor beast that hath a deadly arrow sticking in its sides, that makes it restless wherever it is and whatever it doth.
5. The law stays not here, but also it slays the soul, <450709>Romans 7:9; that is, by its conviction of the nature, power, and desert of this indwelling sin, it deprives him in whom it is of all that life of self-righteousness and hope which formerly he sustained himself withal, -- it leaves him as a poor, dead, helpless, hopeless creature; and all this in the pursuit of that opposition that it makes against this sin. May we not now expect that the power of it will be quelled and its strength broken, -- that it will die away before these strokes of the law of God? But the truth is, such is its power and strength, that it is quite otherwise. Like him whom the poets feign to be born of the earth, when one thought to slay him by casting him on the ground, by every fall he recovered new strength, and was more vigorous
395
than formerly; so is it with all the falls and repulses that are given to indwelling sin by the law: for, --
(1.) It is not conquered. A conquest infers two things in respect of the conquered, -- first, loss of dominion; and, secondly, loss of strength. Whenever any one is conquered he is despoiled of both these; he loses both his authority and his power. So the strong man armed, being prevailed against, he is bound and his goods are spoiled. But now neither of these befalls indwelling sin by the assaults of the law. It loseth not one jot of its dominion nor strength by all the blows that are given unto it. The law cannot do this thing, <450803>Romans 8:3; it cannot deprive sin of its power and dominion, for he that "is under the law is also under sin;" -- that is, whatever power the law gets upon the conscience of a man, so that he fear to sin, lest the sentence and curse of it should befall him, yet sin still reigns and rules in his heart. Therefore saith the apostle, <450614>Romans 6:14,
"Sin shall not have dominion over you: for ye are not under the law, but under grace;"
intimating plainly, that though a person be in never so much subjection to the authority of the law, yet that will not exempt and acquit him from the dominion of sin. Yea, the law, by all its work upon the soul, instead of freeing and acquitting it from the reign of sin and bondage unto it, doth accidentally greatly increase its misery and bondage, as the sentence of the judge on the bench against a malefactor adds to his misery. The soul is under the dominion of sin, and, it may be, abides in its woful condition in much security, fearing neither sin nor judgment. The law setting upon him in this condition, by all the ways fore mentioned, brings him into great trouble and perplexity, fear and terror, but delivers him not at all. So that it is with the soul as it was with the Israelites when Moses had delivered his message unto Pharaoh; they were so far from getting liberty by it that their bondage was increased, and "they found that they were in a very evil case," <020519>Exodus 5:19. Yea, and we shall see that sin doth like Pharaoh; finding its rule disturbed, it grows more outrageously oppressive, and doubles the bondage of their souls. This is not, then, the work of the law, to destroy sin, or deprive it of that dominion which it hath by nature. Nor doth it, by all these strokes of the law, lose any thing of its strength; it
396
continues both its authority and its force; it is neither destroyed nor weakened; yea, --
(2.) It is so far from being conquered that it is only enraged. The whole work of the law doth only provoke and enrage sin, and cause it, as it hath opportunity, to put out its strength with more power, and vigor, and force than formerly. This the apostle shows at large, <450709>Romans 7:9-13.
But you will say, "Do we not see it by experience, that many are wrought upon by the preaching of the law to a relinquishment of many sins and amendment of their lives, and to a great contending against the eruptions of those other corruptions which they cannot yet mortify? And it cannot be denied but that great is the power and efficacy of the law when preached and applied to the conscience in a due manner." I answer, --
[1.] It is acknowledged that very great and effectual is the power of the law of God. Great are the effects that are wrought by it, and it shall surely accomplish every end for which of God it is appointed. But yet the subduing of sin is none of its work, -- it is not designed of God unto that purpose; and therefore it is no dishonor if it cannot do that which is not its proper work, <450803>Romans 8:3.
[2.] Whatever effects it have upon some yet we see that in the most, such is the power and prevalency of sin, that it takes no impression at all upon them. May you not see everywhere men living many years in congregations where the law is powerfully preached, and applied unto the consciences as to all the ends and purposes for which the Lord is pleased to make use of it, and not once be moved by it, -- that receive no more impression from the stroke of it than blows with a straw would give to an adamant? They are neither convinced by it, nor terrified, nor awed, nor instructed; but continue deaf, ignorant, senseless, secure, as if they had never been told of the guilt of sin or terror of the Lord. Such as these are congregations full of, who proclaim the triumphing power of sin over the dispensation of the law.
[3.] When any of the effects mentioned are wrought, it is not from the power of the letter of the law, but from the actual efficacy of the Spirit of God putting forth his virtue and power for that end and purpose; and we deny not but that the Spirit of the Lord is able to restrain and quell the
397
power of lust when he pleaseth, and some ways whereby he is pleased so to do we have formerly considered. But, --
[4.] Notwithstanding all that may be observed of the power of the law upon the souls of men, yet it is most evident that lust is not conquered, not subdued, nor mortified by it; for, --
1st. Though the course of sin may be repelled for a season by the dispensation of the law, yet the spring and fountain of it is not dried up thereby. Though it withdraws and hides itself for a season, it is, as I have elsewhere showed, but to shift out of a storm, and then to return again. As a traveler, in his way meeting with a violent storm of thunder and rain, immediately turns out of his way to some house or tree for his shelter, but yet this causeth him not to give over his journey, -- so soon as the storm is over he returns to his way and progress again; so it is with men in bondage unto sin. They are in a course of pursuing their lusts; the law meets with them in a storm of thunder and lightning from heaven, terrifies and hinders them in their way. This turns them for a season out of their course; they will run to prayer or amendment of life, for some shelter from the storm of wrath which is feared coming upon their consciences. But is their course stopped? are their principles altered? Not at all; so soon as the storm is over, [so] that they begin to wear out that sense and the terror that was upon them, they return to their former course in the service of sin again. This was the state with Pharaoh once and again.
2dly. In such seasons sin is not conquered, but diverted. When it seems to fall under the power of the law, indeed it is only turned into a new channel; it is not dried up. If you go and set a dam against the streams of a river, so that you suffer no water to pass in the old course and channel, but it breaks out another way, and turns all its streams in a new course, you will not say you have dried up that river, though some that come and look into the old channel may think, perhaps, that the waters are utterly gone. So is it in this case. The streams of sin, it may be, run in open sensuality and profaneness, in drunkenness and viciousness; the preaching of the law sets a dam against these courses, -- conscience is terrified, and the man dares not walk in the ways wherein he hath been formerly engaged. His companions in sin, not finding him in his old ways, begin to laugh at him, as one that is converted and growing precise; professors
398
themselves begin to be persuaded that the work of God is upon his heart, because they see his old streams dried up: but if there have been only a work of the law upon him, there is a dam put to his course, but the spring of sin is not dried up, only the streams of it are turned another way. It may be the man is fallen upon other more secret or more spiritual sins; or if he be beat from them also, the whole strength of lust and sin will take up its residence in self-righteousness, and pour out thereby as filthy streams as in any other way whatever. So that notwithstanding the whole work of the law upon the souls of men, indwelling sin will keep alive in them still: which is another evidence of its great power and strength.
I shall yet touch upon some other evidences of the same truth that I have under consideration; but I shall be brief in them.
1. In the next place, then, the great endeavors of men ignorant of the righteousness of Christ, for the subduing and mortifying of sin, which are all fruitless, do evidence the great strength and power of it.
Men who have no strength against sin may yet be made sensible of the strength of sin. The way whereby, for the most part, they come to that knowledge is by some previous sense that they have of the guilt of sin. This men have by the light of their consciences; they cannot avoid it. This is not a thing in their choice; whether they will or no, they cannot but know sin to be evil, and that such an evil that renders them obnoxious to the judgment of God. This galls the minds and consciences of some so far as that they are kept in awe, and dare not sin as they would. Being awed with a sense of the guilt of sin and the terror of the Lord, men begin to endeavor to abstain from sin, at least from such sins as they have been most terrified about. Whilst they have this design in hand, the strength and power of sin begins to discover itself unto them. They begin to find that there is something in them that is not in their own power; for, notwithstanding their resolutions and. purposes, they sin still, and that so, or in such a manner, as that their consciences inform them that they must therefore perish eternally. This puts them on self-endeavors to suppress the eruption of sin, because they cannot be quiet unless so they do, nor have any rest or peace within. Now, being ignorant of that only way whereby sin is to be mortified, -- that is, by the Spirit of Christ, -- they fix on many ways in their own strength to suppress it, if not to slay it; as
399
being ignorant of that only way whereby consciences burdened with the guilt of sin may be pacified, -- that is, by the blood of Christ, -- they endeavor, by many other ways, to accomplish that end in vain: for no man, by any self-endeavors, can obtain peace with God.
Some of the ways whereby they endeavor to suppress the power of sin, which casts them into an unquiet condition, and their insufficiency for that end, we must look into: --
(1.) They will promise and bind themselves by vows from those sins which they have been most liable unto, and so have been most perplexed withal. The psalmist shows this to be one great engine whereby false and hypocritical persons do endeavor to extricate and deliver themselves out of trouble and perplexity. They make promises to God, which he calls flattering him with the mouth, <197836>Psalm 78:36. So is it in this case. Being freshly galled with the guilt of any sin, that, by the power of their temptations, they, it may be, have frequently been overtaken in, they vow and promise that, at least for some such space of time as they will limit, they will not commit that sin again; and this course of proceeding is prescribed unto them by some who pretend to direct their consciences in this duty. Conscience of this now makes them watch over themselves as to the outward act of the sin that they are galled with; and so it hath one of these two effects, -- for either they do abstain from it for the time they have prefixed, or they do not. If they do not, as seldom they do, especially if it be a sin that hath a peculiar root in their nature and constitution, and is improved by custom into a habit, if any suitable temptation be presented unto them, their sin is increased, and therewith their terror, and they are wofully discouraged in making any opposition to sin; and therefore, for the most part, after one or two vain attempts, or more, it may be, knowing no other way to mortify sin but this of vowing against it, and keeping of that vow in their own strength, they give over all contests, and become wholly the servants of sin, being bounded only by outward considerations, without any serious endeavors for a recovery. Or, secondly, suppose that they have success in their resolutions, and do abstain from actual sins their appointed season, commonly one of these two things ensues, -- either they think that they have well discharged their duty, and so may a little now, at least for a season, indulge to their corruptions and lusts, and so are entangled again in the same snares of sin as formerly; or else they reckon
400
that their vow and promise hath preserved them, and so sacrifice to their own net and drag, setting up a righteousness of their own against the grace of God, -- which is so far from weakening indwelling sin, that it strengthens it in the root and principle, that it may hereafter reign in the soul in security. Or, at the most, the best success that can be imagined unto this way of dealing with sin is but the restraining of some outward eruptions of it, which tends nothing to the weakening of its power; and therefore such persons, by all their endeavors, are very far from being freed from the inward toiling, burning, disquieting, perplexing power of sin. And this is the state of most men that are kept in bondage under the power of conviction. Hell, death, and the wrath of God, are continually presented unto their consciences; this makes them labor with all their strength against that in sin which most enrageth their consciences and most increaseth their fears, -- that is, the actual eruption of it: for, for the most part, while they are freed from that they are safe, though, in the meantime, sin lie tumultuating in and defiling of the heart continually. As with running sores, outward repelling medicines may skin them over, and hinder their corruption from coming forth, but the issue of them is, that they cause them to fester inwardly, and so prove, though it may be not so noisome and offensive as they were before, yet far more dangerous: so is it with this repelling of the power of corruption by men's vows and promises against it, -- external eruptions are, it may be, restrained for a season, but the inward root and principle is not weakened in the least. And most commonly this is the issue of this way: -- that sin, having gotten more strength, and being enraged by its restraint, breaks all its bounds, and captivates the soul unto all filthy abominations; which is the principle, as was before observed, of most of the visible apostasies which we have in the world, 2<610219> Peter 2:19, 20.
The Holy Ghost compares sinners, because of the odious, fierce, poisonous nature of this indwelling sin, unto lions, bears, and asps, <231106>Isaiah 11:6-9. Now, this is the excellency of gospel grace, that it changes the nature and inward principles of these otherwise passionate and untamed beasts, making the wolf as the kid, the lion as the lamb, and the bear as the cow. When this is effected, they may safely be trusted in, -- "a little child may lead them." But these self-endeavors do not at all change the nature, but restrain their outward violence. He that takes a lion or a
401
wolf and shuts him up from ravening, whilst yet his inward violence remains, may well expect that at one time or other they will break their bonds, and fall to their former ways of rapine and violence. However, shutting them up doth not, as we see, change their natures, but only restrain their rage from doing open spoil. So it is in this case: it is grace alone that changeth the heart and takes away that poison and fierceness that is in them by nature; men's self-endeavors do but coerce them as to some outward eruptions But, --
(2.) Beyond bare vows and promises, with some watchfulness to observe them in a rational use of ordinary means, men have put, and some do yet put, themselves on extraordinary ways of mortifying sin. This is the foundation of all that hath a show of wisdom and religion in the Papacy: their hours of prayer, lastings; their immuring and cloistering themselves; their pilgrimages, penances, and self-torturing discipline, -- spring all from this root. I shall not speak of the innumerable evils that have attended these self-invented ways of mortification, and how they all of them have been turned into means, occasions, and advantages of sinning; nor of the horrible hypocrisy which evidently cleaves unto the most of their observers; nor of that superstition which gives life to them all, being a thing rivetted in the natures of some and their constitutions, fixed on others by inveterate prejudices, and the same by others taken up for secular advantages. But I will suppose the best that can be made of it, and it will be found to be a self-invented design of men ignorant of the righteousness of God, to give a check to this power of indwelling sin whereof we speak. And it is almost incredible what fearful selfmacerations and horrible sufferings this design hath carried men out unto; and, undoubtedly, their blind zeal and superstition will rise in judgment and condemn the horrible sloth and negligence of the most of them to whom the Lord hath granted the saving light of the gospel. But what is the end of these things? The apostle, in brief, gives us an account, <450931>Romans 9:31, 32. They attain not the righteousness aimed at; they come not up unto a conformity to the law: sin is not mortified, no, nor the power of it weakened; but what it loses in sensual, in carnal pleasures, it takes up with great advantage in blindness, darkness, superstition, self-righteousness, and soul-pride, contempt of the gospel and the righteousness of it, and reigns no less than in the most profligate sinners in the world.
402
2. The strength, efficacy, and power of this law of sin may be farther evidenced from its life and in-being in the soul, notwithstanding the wound that is given unto it in the first conversion of the soul to God; and in the continual opposition that is made unto it by grace. But this is the subject and design of another endeavor.
It may now be expected that we should here add the especial uses of all this discovery that hath been made of the power, deceit, prevalency, and success of this great adversary of our souls. But as for what concerns that humility, self-abasement, watchfulness, diligence, and application unto the Lord Christ for relief, which will become those who find in themselves, by experience, the power of this law of sin, [these] have been occasionally mentioned and inculcated through the whole preceding discourse; so, for what concerns the actual mortification of it, I shall only recommend unto the reader, for his direction, another small treatise, written long since, unto that purpose, which I suppose he may do well to consider together with this, if he find these things to be his concernment.
"To the only wise God our Savior, be glory and majesty, dominion and power, both now and ever. Amen."
403
A
PRACTICAL EXPOSITION UPON PSALM 130.;
WHEREIN
The Nature Of The Forgiveness Of Sin Is Declared; The Truth And Reality Of It Asserted; And The Case Of A Soul Distressed With The Guilt Of Sin, And Relieved By A
Discovery Of Forgiveness With God, Is At Large Discoursed.
"Search the Scriptures" -- J<430539> OHN 5:39 Imprimatur, October 12, 1668. ROB. GROVE, R. P. Humph. Dom. Episc. Lond. à Sac. Dom.
404
PREFATORY NOTE.
THE circumstances in which this Exposition of Psalm 130 originated are peculiarly interesting. Dr Owen himself, in a statement made to Mr Richard Davis, who ultimately became pastor of a church in Rowel, Northamptonshire, explains the occasion which led him to a very careful examination of the fourth verse in the psalm. Mr Davis, being under religious impressions, had sought a conference with Owen. In the course of the conversation, Dr Owen put the question, "Young man, pray in what manner do you think to go to God?" "Through the Mediator, sir," answered Mr Davis. "That is easily said," replied the Doctor, "but I assure you it is another thing to go to God through the Mediator than many who make use of the expression are aware of. I myself preached Christ," he continued, "some years, when I had but very little, if any, experimental acquaintance with access to God through Christ; until the Lord was pleased to visit me with sore affliction, whereby I was brought to the mouth of the grave, and under which my soul was oppressed with horror and darkness; but God graciously relieved my spirit by a powerful application of <19D004>Psalm 130:4, `But there is forgiveness with thee, that thou mayest be feared;' from whence I received special instruction, peace, and comfort, in drawing near to God through the Mediator, and preached thereupon immediately after my recovery." The incident to which he refers had occurred at an early period in his public life; and it is probable this Exposition is the substance of the discourses which he preached on his recovery from affliction, under the influence of enlivened faith in the mediation of Christ. We cannot wonder that the particular verse which had proved to Owen a spring of refreshment in a weary place, should receive prominent and prolonged consideration in this work. The exposition of it constitutes nearly three-fourths of the whole treatise. These facts, moreover, account for its prevailing character. It is hardly a specimen of pure commentary, so much as a series of discourses, with the verses of the psalm, and more especially the fourth verse, as the texts selected. The charge of prolixity and diffuseness, urged against this work, applies only if it be tried by the rules according to which we estimate the merits of a commentary. There are, for example, thirteen separate facts and arguments, illustrative of the great doctrine that there is forgiveness with
405
God, each opening up very precious mines of thought and inquiry, but all of them out of place, at least in the length to which they extend, if viewed simply as the exposition of a verse. The reader bent on his own edification, rather than on judging of the work by the standard of a very rigid criticism, not unthankful for what of commentary proper it contains, will be happy that the author took a course leaving him free to indulge in that teeming opulence of evangelical illustration, and frequency of awakening appeals, which impart a distinctive character and peculiar interest to the work.
The original imprimatur of the volume bears date 1668; and such, according to all authorities, was the year in which it first appeared. We have seen an edition printed in 1669, and another printed in 1680. The latter must correspond with, and must have been printed from the first edition, for it contains some sentences quite obscure and incomplete, which are corrected in the edition of 1669. It is singular, also, that every modern reprint should embody the inaccuracies of the first edition. -- ED.
406
TO THE READER.
CHRISTIAN READER,
THE ensuing exposition and discourses are intended for the benefit of those whose spiritual state and condition is represented in the psalm here explained. That these are not a few, that they are many, yea, that to some part or parts of it they are all who believe, both the Scriptures and their own experience will bear testimony. Some of them, it may be, will inquire into and after their own concernments, as they are here declared. To be serviceable to their faith, peace, and spiritual consolation hath been the whole of my design. If they meet with any discovery of truth, any due application of it to their consciences, any declaration of the sense and mind of the Holy Ghost in the Scriptures, suitable unto their condition and useful to their edification, much of my end and purpose is obtained.
I know some there are that dislike all discourses of this nature, and look upon them with contempt and scorn; but why they should so do I know not, unless the gospel itself, and all the mysteries of it, be folly unto them. Sin and grace in their original causes, various respects, consequents, and ends, are the principal subjects of the whole Scripture, of the whole revelation of the will of God to mankind. In these do our present and eternal concernments lie, and from and by them hath God designed the great and everlasting exaltation of his own glory. Upon these do turn all the transactions that are between God and the souls of men. That it should be an endeavor needless or superfluous, to inquire into the will of God about, and our own interest in, these things, who can imagine? Two ways there are whereby this may be done, -- first, speculatively, by a due investigation of the nature of these things, according as their doctrine is declared in the Scripture. An endeavor according to the mind of God herein is just and commendable, and comprehensive of most of the chief heads of divinity. But this is not to be engaged in for its own sake. The knowledge of God and spiritual things has this proportion unto practical sciences, that the end of all its notions and doctrines consists in practice. Wherefore, secondly, these things are to be considered practically; that is, as the souls and consciences of men are actually concerned in them and conversant about them. How men contract the guilt of sin, what sense they have and
407
ought to have thereof, what danger they are liable unto thereon, what perplexities and distresses their souls and consciences are reduced to thereby, what courses they fix upon for their relief; as also, what is that grace of God whereby alone they may be delivered, wherein it consists, how it was prepared, how purchased, how it is proposed, and how it may be attained; what effects and consequents a participation of it doth produce; how in these things faith and obedience unto God, dependence on him, submission to him, waiting for him, are to be exercised, -- is the principal work that those who are called unto the dispensation of the gospel ought to inquire into themselves, and to acquaint others withal. In the right and due management of these things, whether by writing or oral instruction, with prudence, diligence, and zeal, doth consist their principal uesfulness in reference unto the glory of God and the everlasting welfare of the souls of men. And they are under a great mistake who suppose it an easy and a common matter to treat of these practical things usefully, to the edification of them that do believe; because both the nature of the things themselves, with the concerns of the souls and consciences of all sorts of persons in them, require that they be handled plainly, and without those intermixtures of secular learning and additions of ornaments of speech which discourses of other natures may or ought to be composed and set off withal. Some, judging by mere outward appearances, -- especially if they be of them from whom the true nature of the things themselves treated of are hid, -- are ready to despise and scorn the plain management of them, as that which hath nothing of wisdom or learning accompanying of it, no effects of any commendable ability of mind for which it should be esteemed. But it is not expressible how great a mistake such persons, through their own darkness and ignorance, do labor under. In a right spiritual understanding, in a due perception and comprehension of these things, -- the things of the sins of men and grace of God, -- consists the greatest part of that wisdom, of that soundness of mind, of that knowledge rightly so called, which the gospel commands, exhibits, and puts a valuation upon. To reveal and declare them unto others in words of truth and soberness fit and meet; to express them unto the understandings of men opened and enlightened by the same Spirit by whom the things themselves are originally revealed; to derive such sacred spiritual truths from the word, and by a due preparation to communicate and apply them to the souls and consciences of men, -- contains a principal part of that
408
ministerial skill and ability which are required in the dispensers of the gospel, and wherein a severe exercise of sound learning, judgment, and care, is necessary to be found, and may be fully expressed.
Into this treasury, towards the service of the house of God, it is that I have cast my mite in the ensuing exposition and discourses on the 130th Psalm. The design of the Holy Ghost was therein to express and represent, in the person and condition of the psalmist, the case of a soul entangled and ready to be overwhelmed with the guilt of sin, relieved by a discovery of grace and forgiveness in God, with its deportment upon a participation of that relief. After the exposition of the words of the text, my design and endeavor hath been only to enlarge the portraiture here given us in the psalm of a believing soul in and under the condition mentioned; to render the lines of it more visible, and to make the character given in its description more legible; and withal, to give unto others in the like condition with the psalmist a light to understand and discern themselves in that image and representation which is here made of them in the person of another. To this end have I been forced to enlarge on the two great heads of sin and grace, -- especially on the latter, here called the "forgiveness that is with God." An interest herein, a participation hereof, being our principal concernment in this world, and the sole foundation of all our expectations of a blessed portion in that which is to come, it certainly requires the best and utmost of our endeavors, as to look into the nature, causes, and effects of it, so especially into the ways and means whereby we may be made partakers of it, and how that participation may be secured unto us unto our peace and consolation; as also into that love, that holiness, that obedience, that fruitfulness in good works, which, on the account of this grace, God expecteth from us and requireth at our hands. An explication of these things is that which I have designed to ensue and follow after in these discourses, and that with a constant eye, as on the one hand to the sole rule and standard of truth, the sacred Scriptures, especially that part of it which is under peculiar consideration; so, on the other, to the experience and service unto the edification of them that do believe, whose spiritual benefit and advantage, without any other consideration in the world, is aimed at in the publishing of them.
409
AN EXPOSITION UPON PSALM 130.
VERSE 1. Out of the depths have I cried unto thee, O LORD.
2. Lord, hear my voice; let thine ears be attentive to the voice of my supplications.
3. If thou, LORD, shouldest mark iniquities, O Lord, who shall stand
4. But there is forgiveness with thee, that thou mayest be feared.
5. I wait for the LORD, my soul doth wait, and in his word do I hope.
6. My soul waiteth for the Lord more than they that watch for the morning: I say, more than they that watch for the morning.
7. Let Israel hope in the Lord: for with the LORD there is mercy, and with him is plenteous redemption.
8. And he shall redeem Israel from all his iniquities.
A PARAPHRASE
Verses 1, 2. -- O Lord, through my manifold sins and provocations, I have brought myself into great distresses. Mine iniquities are always before me, and I am ready to be overwhelmed with them, as with a flood of waters; for they have brought me into depths, wherein I am ready to be swallowed up. But yet, although my distress be great and perplexing, I do not, I dare not, utterly despond and cast away all hopes of relief or recovery. Nor do I seek unto any other remedy, way, or means of relief; but I apply myself to thee, Jehovah, to thee alone. And in this my application unto thee, the greatness and urgency of my troubles makes my soul urgent, earnest, and pressing in my supplications. Whilst I have no rest, I can give thee no rest. Oh, therefore, attend and hearken unto the voice of my crying and supplications!
410
Verse 3. -- It is true, O Lord, thou God great and terrible, that if thou shouldst deal with me in this condition, with any man living, with the best of thy saints, according to the strict and exact tenor of the law, which first represents itself to my guilty conscience and troubled soul; if thou shouldst take notice of, observe, and keep in remembrance, mine, or their, or the iniquity of any one, to the end that thou mightst deal with them, and recompense unto them according to the sentence thereof, there would be, neither for me nor them, any the least expectation of deliverance. All flesh must fail before thee, and the spirits which thou hast made, and that to eternity; for who could stand before thee when thou shouldst so execute thy displeasure?
Verse 4. -- But, O Lord, this is not absolutely and universally the state of things between thy Majesty and poor sinners; thou art in thy nature infinitely good and gracious, ready and free in the purposes of thy will to receive them. And there is such a blessed way made for the exercise of the holy inclinations and purposes of thy heart towards them, in the mediation and blood of thy dear Son, that they have assured foundations of concluding and believing that there is pardon and forgiveness with thee for them, and which, in the way of thine appointments, they may be partakers of. This way, therefore, will I, with all that fear thee, persist in. I will not give over, leave thee, or turn from thee, through my fears, discouragements, and despondencies; but will abide constantly in the observation of the worship which thou hast prescribed, and the performance of the obedience which thou dost require, having great encouragements so to do.
Verse 5. -- And herein, upon the account of the forgiveness that is with thee, O Lord, do I wait with all patience, quietness, and perseverance. In this work is my whole soul engaged, even in an earnest expectation of thy approach unto me in a way of grace and mercy. And for my encouragement therein hast thou given out unto me a blessed word of grace, a faithful word of promise, whereon my hope is fixed.
Verse 6. -- Yea, in the performance and discharge of this duty, my soul is intent upon thee, and in its whole frame turned towards thee, and that with such diligence and watchfulness in looking out after
411
every way and means of thy appearance, of the manifestation of thyself, and coming unto me, that I excel therein those who, with longing desire, heedfulness, and earnest expectation, do wait and watch for the appearance of the morning; and that either that they may rest from their night watches, or have light for the duties of thy worship in the temple, which they are most delighted in.
Verses 7, 8. -- Herein have I found that rest, peace, and satisfaction unto my own soul, that I cannot but invite and encourage others in the like condition to take the same course with me. Let, then, all the Israel of God, all that fear him, learn this of me, and from my experience. Be not hasty in your distresses, despond not, despair not, turn not aside unto other remedies; but hope in the Lord: for I can now, in an especial manner, give testimony unto this, that there is mercy with him suited unto your relief. Yea, whatever your distress be, the redemption that is with him is so bounteous, plenteous, and unsearchable, that the undoubted issue of your performance of this duty will be, that you shall be delivered from the guilt of all your sins and the perplexities of all your troubles.
GENERAL SCOPE OF THE WHOLE PSALM.
THE design of the Holy Ghost in this psalm is to express, in the experience of the psalmist and the working of his faith, the state and condition of a soul greatly in itself perplexed, relieved on the account of grace, and acting itself towards God and his saints suitably to the discovery of that grace unto him; -- a great design, and full of great instruction.
And this general prospect gives us the parts and scope of the whole psalm; for we have, --
I. The state and condition of the soul therein represented, with his
deportment in and under that state and condition, in verses l, 2: --
"Out of the depths have I cried unto thee, O LORD. Lord, hear my voice; let thine ears be attentive to the voice of my supplications."
412
II. His inquiry after relief And therein are two things that present
themselves unto him; the one whereof, which first offers the consideration of itself to him in his distress, he deprecates, verse 3: --
"If thou, LORD, shouldest mark iniquities, O Lord, who shall stand?"
The other he closeth withal, and finds relief in it and supportment by it, verse 4: --
"But there is forgiveness with thee, that thou mayest he feared."
Upon this, his discovery and fixing on relief, there is the acting of his faith and the deportment of his whole person: --
1. Towards God, verses 5, 6: --
"I wait for the LORD, my soul doth wait, and in his word do I hope. My soul waiteth for the Lord more than they that watch for the morning: I say, more than they that watch for the morning."
2. Towards the saints, verses 7, 8: --
"Let Israel hope in the LORD: for with the LORD there is mercy, and with him is plenteous redemption. And he shall redeem Israel from all his iniquities."
All which parts, and the various concernments of them, must be opened severally.
And this also gives an account of what is my design from and upon the words of this psalm, -- namely, to declare the perplexed entanglements which may befall a gracious soul, such a one as this psalmist was, with the nature and proper workings of faith in such a condition; principally aiming at what it is that gives a soul relief and supportment in, and afterward deliverance from, such a perplexed estate.
The Lord in mercy dispose of these meditations in such a way and manner as that both he that writes and they that read may be made partakers of the benefit, relief, and consolation intended for his saints in this psalm by the Holy Ghost!
413
VERSES FIRST AND SECOND.
THE STATE AND CONDITION OF THE SOUL REPRESENTED IN THE PSALM -- THE TWO FIRST VERSES OPENED.
THE state and condition of the soul here represented as the basis on which the process of the psalm is built, with its deportment, or the general acting of its faith in that state, is expressed in the two first verses: --
"Out of the depths have I cried unto thee, O LORD. Lord, hear my voice: let thine ears be attentive to the voice of my supplications."
I. The present state of the soul under consideration is included in that
expression, "Out of the depths."
Some of the ancients, as Chrysostom, suppose this expression to relate unto the depths of the heart of the psalmist: Ti> esj tin ejk baqe>wn not from the mouth or tongue only, alj l apj o< kardia> v baqutat> hv, -- "but from the depth and bottom of the heart;" exj autj wn~ thv~ dianoia> v twn~ baq> rwn, "from the deepest recesses of the mind."
And, indeed, the word is used to express the depths of the hearts of men, but utterly in another sense: <196406>Psalm 64:6, "The heart is deep."
But the obvious sense of the place, and the constant use of the word, will not admit of this interpretation: "E profundis;" from qm[æ ;, "profundus fuit," is µyQim[æ m} æ in the plural number, "profunditates," or "depths." It is commonly used for valleys, or any deep places whatever, but especially of waters. Valleys and deep places, because of their darkness and solitariness, are accounted places of horror, helplessness, and trouble: <192304>Psalm 23:4, "Though I walk through the valley of the shadow of death;" that is, in the extremity of danger and trouble.
The moral use of the word, as expressing the state and condition of the souls of men, is metaphorical. These depths, then, are difficulties or pressures, attended with fear, horror, danger, and trouble. And they are of two sorts: --
414
1. Providential, in respect of outward distresses, calamities, and afflictions: <196901>Psalm 69:1, 2, "Save me, O God; for the waters axe come in unto my soul. I stick in the mire of the deep, and there is no standing. I am come, µyimAæ yQme æ[}mbæ ], into the depths of waters, and the flood overflows me." It is trouble, and the extremity of it, that the psalmist complains of, and which he thus expresseth. He was brought by it into a condition like unto a man ready to be drowned, being cast into the bottom of deep and miry waters, where be had no firm foundation to stand upon, nor ability to come out; as he farther explains himself, verse 15.
2. There are internal depths, -- depths of conscience upon the account of sin: <198806>Psalm 88:6, "Thou hast laid me in the lowest pit, in darkness, in the deeps." What he intends by this expression, the psalmist declares in the next words, verse 7, "Thy wrath lieth hard upon me." Sense of God's wrath upon his conscience upon the account of sin, was the deep he was east into. So, verse 15, speaking of the same matter, saith he, "I suffer thy terrors;" and verse 16, "Thy fierce wrath goeth over me;" which he calls water, waves, and deeps, according to the metaphor before opened.
And these are the deeps that are here principally intended. "Clamat sub molibus et fiuctibus iniquitatem suaxum," says Austin on the place; -- "He cries out under the weight and waves of his sins."
This the ensuing psalm makes evident. Desiring to be delivered from these depths out of which he cried, he deals with God wholly about mercy and forgiveness; and it is sin done from which forgiveness is a deliverance. The doctrine, also, that he preacheth upon his delivery is that of mercy, grace, and redemption, as is manifest from the close of the psalm; and what we have deliverance by is most upon our hearts when we are delivered.
It is true, indeed, that these deeps do oftentimes concur; as David speaks, "Deep calleth unto deep," <194207>Psalm 42:7. The deeps of affliction awaken the conscience to a deep sense of sin. But sin is the disease, affliction only a symptom of it: and in attending a cure, the disease itself is principally to be heeded; the symptom will follow or depart of itself.
Many interpreters think that this was now David's condition. By great trouble and distress he was greatly minded of sin; and we must not, therefore, wholly pass over that intendment of the word, though we are
415
chiefly to respect that which he himself, in this address unto God, did principally regard.
This, in general, is the state and condition of the soul managed in this psalm, and is as the key to the ensuing discourse, or the hinge on which it turns. As to my intendment from the psalm, that which ariseth from hence may be comprised in these two propositions: --
1. Gracious souls, after much communion with God, may be brought into inextricable depths and entanglements on the account of sin; for such the psalmist here expresseth his own condition to have been, and such he was,
2. The inward root of outward distresses is principally to be attended in all pressing trials; -- sin, in afflictions.
GRACIOUS SOULS MAY BE BROUGHT INTO DEPTHS ON THE ACCOUNT OF SIN -- WHAT THOSE DEPTHS ARE.
BEFORE I proceed at all in the farther opening of the words, they having all of them respect unto the proposition first laid down, I shall explain and confirm the truth contained in it; that so it may be understood what we say, and whereof we do affirm, in the whole process of our discourse.
It is a sad truth that we have proposed unto consideration. He that hears it ought to tremble in himself, that he may rest in the day of trouble. It speaks out the apostle's advice, <451120>Romans 11:20, "Be not high-minded, but fear;" and that also, 1<461012> Corinthians 10:12, "Let him that thinketh he standeth take heed lest he fall." When Peter had learned this truth by woful experience, after all his boldness and frowardness, he gives this counsel to all saints, "That they would pass the time of their sojourning here in fear," 1<600117> Peter 1:17; knowing how near, in our greatest peace and serenity, evil and danger may lie at the door.
Some few instances of the many that are left on record, wherein this truth is exemplified, may be mentioned: <010609>Genesis 6:9, "Noah was a just man, perfect in his generations, and Noah walked with God." He did so a long season, and that in an evil time, amidst all sorts of temptations, "when all flesh had corrupted his way upon the earth," verse 12. This put an eminency upon his obedience, and doubtless rendered the communion which he had with God, in walking before him, most sweet and precious to
416
him. He was a gracious soul, upon the redoubled testimony of God himself. But we know what befell this holy person. He that shall read the story that is recorded of him, <010920>Genesis 9:20-27, will easily grant that he was brought into inextricable distress on the account of sin. His own drunkenness, verse 21, with the consequent of it, gives scandal unto and provokes the unnatural lust of his son, verse 22; and this leads him to the devoting of that son and his posterity unto destruction, verses 24, 25: all which, joined with the sense of God's just indignation, from whom he had newly received that tremendously miraculous deliverance, must needs overwhelm him with sorrow and anxiety of spirit.
The matter is more clear in David. Under the Old Testament none loved God more than he; none was loved of God more than he. The paths of faith and love wherein he walked are unto the most of us like the way of an eagle in the air, -- too high and hard for us. Yet to this very day do the cries of this man after God's own heart sound in our ears. Sometimes he complains of broken bones, sometimes of drowning depths, sometimes of waves and water-spouts, sometimes of wounds and diseases, sometimes of wrath and the sorrows of hell; everywhere of his sins, the burden and trouble of them. Some of the occasions of his depths, darkness, entanglements, and distresses, we all know. As no man had more grace than he, so none is a greater instance of the power of sin, and the effects of its guilt upon the conscience, than he. But instances of this kind are obvious, and occur to the thoughts of all, so that they need not be repeated. I shall, then, show, --
First, What in particular is intended by the depths and entanglements on the account of sin, whereinto gracious souls, after much communion with God, may be cast.
Secondly, Whence it comes to pass that so they may be, and that oftentimes so they are.
For the first, some or all of these things following do concur to the depths complained of: --
1. Loss of the wonted sense of the love of God, which the soul did formerly enjoy. There is a twofold sense of the love of God, whereof believers in this world may be made partakers. There is the transient acting
417
of the heart by the Holy Ghost with ravishing, unspeakable joys, in apprehension of God's love, and our relation unto him in Christ. This, or the immediate effect of it, is called "Joy unspeakable and full of. glory," 1<600108> Peter 1:8. The Holy Ghost shining into the heart, with a clear evidence of the soul's interest in all gospel mercies, causeth it to leap for joy, to exult and triumph in the Lord, as being for a season carried above all sense and thought of sin, self-temptation, or trouble. But as God gives the bread of his house unto all his children, so these dainties and high cordials he reserveth only for the seasons and persons wherein and to whom he knows them to be needful and useful Believers may be without this sense of love, and yet be in no depths. A man may be strong and healthy who hath wholesome food, though he never drinks spirits and cordials.
Again; there is an abiding, dwelling sense of God's love upon the hearts of the most of those of whom we speak, who have had long communion with God, consisting in a prevailing gospel persuasion that they are accepted with God in Christ: <450501>Romans 5:1, "Being justified by faith, we have peace with God." I call it a prevailing persuasion, denoting both the opposition that is made unto it by Satan and unbelief, and its efficacy in the conquest thereof. This is the root from whence all that peace and ordinary consolation, which believers in this world are made partakers of, do spring and grow. This is that which quickens and enlivens them unto duty, <19B612>Psalm 116:12, 13, and is the salt that renders their sacrifices and performances savoury to God and refreshing to themselves. This supports them under their trials, gives them peace, hope, and comfort in life and death: <192304>Psalm 23:4,
"Though I walk in the valley of the shadow of death, I will fear no evil, for thou art with me."
A sense of God's presence in love is sufficient to rebuke all anxiety and fears in the worst and most dreadful condition; and not only so, but to give in the midst of them solid consolation and joy. So the prophet expresseth it, <350317>Habakkuk 3:17, 18,
"Although the fig tree shall not blossom, neither shall fruit be in the vines; the labor of the olive shall fail, and the fields shall yield no meat; the flocks shall be cut off from the fold, and there shall be
418
no herd in the stalls: yet I will rejoice in the LORD, I will joy in the God of my salvation."
And this is that sense of love which the choicest believers may lose on the account of sin. This is one step into their depths. They shall not retain any such gospel apprehension of it as that it should give them rest, peace, or consolation, -- that it should influence their souls with delight in duty or supportment in trial; and the nature hereof will be afterward more fully explained.
2. Perplexed thoughtfulness about their great and wretched unkindness towards God is another part of the depths of sin-entangled souls. So David complains: <197703>Psalm 77:3, "I remembered God," saith he, "and was troubled." How comes the remembrance of God to be unto him a matter of trouble? In other places he professeth that it was all his relief and supportment. How comes it to be an occasion of his trouble? All had not been well between God and him; and whereas formerly, in his remembrance of God, his thoughts were chiefly exercised about his love and kindness, now they were wholly possessed with him own sin and unkindness. This causeth his trouble. Herein lies a share of the entanglements ocasioned by sin. Saith such a soul in itself, "Foolish creature, hast thou thus requited the Lord? Is this the return that thou hast made unto him for all his love, his kindness, his consolations, mercies? Is this thy kindness for him, thy love to him? Is this thy kindness to thy friend? Is this thy boasting of him, that thou hadst found so much goodness and excellency in him and his love, that though all men should forsake him, thou never wouldst do so? Are all thy promises, all thy engagements which thou madest unto God, in times of distress, upon prevailing obligations, and mighty impressions of his good Spirit upon thy soul, now come to this, that thou shouldst so foolishly forget, neglect, despise, cast him off? Well! now he is gone; he is withdrawn from thee; and what wilt thou do? Art thou not even ashamed to desire him to return?" They were thoughts of this nature that cut Peter to the heart upon his fall. The soul finds them cruel as death, and strong as the grave. It is bound in the chains of them, and cannot be comforted, <193803>Psalm 38:3-6. And herein consists a great part of the depths inquired after: for this consideration excites and puts an edge upon all grieving, straitening, perplexing affections, which are the only means whereby the soul of a man
419
may be inwardly troubled, or trouble itself; such are sorrow and shame, with that self-displicency and revenge wherewith they are attended. And as their reason and object in this case do transcend all other occasions of them, so on no other account do they cause such severe and perplexing reflections on the soul as on this.
3. A revived sense of justly deserved wrath belongs also to these depths. This is as the opening of old wounds. When men have passed through a sense of wrath, and have obtained deliverance and rest through the blood of Christ, to come to their old thoughts again, to be trading afresh with hell, curse, law, and wrath, it is a depth indeed. And this often befalls gracious souls on the account of sin: <19D807>Psalm 138:7, "Thy wrath lieth hard upon me," saith Heman. It pressed and crushed him sorely. There is a self-judging as to the desert of wrath, which is consistent with a comforting persuasion of an interest in Christ. This the soul finds sweetness in, as it lies in a subserviency to the exaltation of grace. But in this case, the soul is left under it without that relief. It plungeth itself into the curse of the law and flames of hell, without any cheering supportment from the blood of Christ. This is walking in "the valley of the shadow of death." The soul converseth with death and what seems to lie in a tendency thereunto. The Lord, also, to increase his perplexities, puts new life and spirit into the law, -- gives it a fresh commission, as it were, to take such a one into its custody; and the law will never in this world be wanting unto its duty.
4. Oppressing apprehensions of temporal judgments concur herein also; for God will judge his people. And judgment often begins at the house of God." Though God," saith such a one, "should not cast me off for ever, though he should pardon my iniquities; yet he may so take vengeance of my inventions as to make me feed on gall and wormwood all my days." <19B9120>Psalm 119:120, saith David, "My flesh trembleth for fear of thee, and I am afraid of thy judgments? He knows not what the great God may bring upon him; and being full of a sense of the guilt of sin, which is the bottom of this whole condition, every judgment of God is full of terror unto him. Sometimes he thinks God may lay open the filth of his heart, and make him a scandal and a reproach in the world. <193908>Psalm 39:8, "O," saith he, "make me not a reproach of the foolish." Sometimes he trembles lest God should strike him suddenly with some signal judgment, and take him out of
420
the world in darkness and sorrow: so saith David, "Take me not away in thy wrath." Sometimes he fears lest he shall be like Jonah, and raise a storm in his family, in the church whereof he is a member, or in the whole nation: "Let them not be ashamed for my sake." These things make his heart soft, as Job speaks, and to melt within him. When any affliction or public judgment of God is fastened to a quick, living sense of sin in the conscience, it overwhelms the soul, whether it be only justly feared or be actually inflicted; as was the case of Joseph's brethren in Egypt. The soul is then rolled from one deep to another. Sense of sin casts it on the consideration of its affliction, and affliction turns it back on a sense of sin. So deep calleth unto deep, and all God's billows go over the soul. And they do each of them make the soul tender, and sharpen its sense unto the other. Affliction softens the soul, so that the sense of sin cuts the deeper, and makes the larger wounds; and the sense of sin weakens the soul, and makes affliction sit the heavier, and so increaseth its burden. In this case, that affliction which a man in his usual state of spiritual peace could have embraced as a sweet pledge of love, is as goads and thorns in his side, depriving him of all rest and quietness; God makes it as thorns and briers, wherewith he will teach stubborn souls their duty, as Gideon did the men of Succoth.
5. There maybe added hereunto prevailing fears for a season of being utterly rejected by God, of being found a reprobate at the last day. Jonah seems to conclude so, <320204>Jonah 2:4, "Then I said, I am cast out of thy sight;" -- "I am lost for ever, God will own me no more." And Heman, <198804>Psalm 88:4, 5, "I am counted with them that go down into the pit: free among the dead, like the slain that lie in the grave, whom thou rememberest no more: and they are cut off from thy hand." This may reach the soul, until the sorrows of hell encompass it and lay hold upon it; until it be deprived of comfort, peace, rest; until it be a terror to itself, and be ready to choose strangling rather than life. This may befall a gracious soul on the account of sin. But yet because this fights directly against the life of faith, God doth not, unless it be in extraordinary cases, suffer any of his to lie long in this horrible pit, where there is no water, no refreshment. But this often falls out, that even the saints themselves are left for a season to a fearful expectation of judgment and fiery indignation, as to the prevailing apprehension of their minds. And, --
421
6. God secretly sends his arrows into the soul, that wound and gall it, adding pain, trouble, and disquietness to its disconsolation: <193802>Psalm 38:2, "Thine arrows stick fast in me, and thy hand presseth me sore." Ever and anon in his walking, God shot a sharp piercing arrow, fixing it on his soul, that galled, wounded, and perplexed him, filling him with pain and grievous vexation. These arrows are God's rebukes: <193911>Psalm 39:11, "When thou with rebukes dost correct man for iniquity." God speaks in his word, and by his Spirit in the conscience, things sharp and bitter to the soul, fastening them so as it cannot shake them out. These Job so mournfully complains of, Job<180604> 6:4. The Lord speaks words with that efficacy, that they pierce the heart quite through; and what the issue then is David declares, <193803>Psalm 38:3, "There is no soundness," saith he, "in my flesh because of thine anger; nor is there any rest in my bones because of my sin." The whole person is brought under the power of them, and all health and rest is taken away. And, --
7. Unspiritedness and disability unto duty, in doing or suffering, attend such a condition: <194012>Psalm 40:12, "Mine iniquities have taken hold upon me, so that I am not able to look up." His spiritual strength was worn away by sin, so that he was not able to address himself unto any communion with God. The soul now cannot pray with life and power, cannot hear with joy and profit, cannot do good and communicate with cheerfulness and freedom, cannot meditate with delight and heavenlymindedness, cannot act for God with zeal and liberty, cannot think of suffering with boldness and resolution; but is sick, weak, feeble, and bowed down.
Now, I say, a gracious soul, after much communion with God, may, on the account of sin, by a sense of the guilt of it, be brought into a state and condition wherein some, more, or all of these, with other the like perplexities, may be its portion; and these make up the depths whereof the psalmist here complains. What are the sins, or of what sorts, that ordinarily east the souls of believers into these depths, shall be afterwards declared.
Secondly, I shall now show both whence it is that believers may fall into such a condition, as also whence it is that oftentimes they actually do so.
422
WHENCE IT IS THAT BELIEVERS MAY BE BROUGHT INTO DEPTHS ON ACCOUNT OF SIN -- NATURE OF THE SUPPLIES
OF GRACE GIVEN IN THE COVENANT -- HOW FAR THEY EXTEND -- PRINCIPLES OF THE POWER OF SIN.
First, THE nature of the covenant wherein all believers now walk with God, and wherein all their whole provision for obedience is inwrapped, leaves it possible for them to fall into these depths that have been mentioned. Under the first covenant there was no mercy or forgiveness provided for any sin. It was necessary, then, that it should exhibit a sufficiency of grace to preserve them from every sin, or it could have been of no use at all. This the righteousness of God required, and so it was. To have made a covenant wherein there was no provision at all of pardon, and not a sufficiency of grace to keep the covenanters from need of pardon, was not answerable to the goodness and righteousness of God. But he made man upright, who, of his own accord, sought out many inventions.
It is not so in the covenant of grace; there is in it pardon provided in the blood of Christ: it is not, therefore, of indispensable necessity that there should be administered in it grace effectually preserving from every sin. Yet it is on all accounts to be preferred before the other; for, besides the relief by pardon, which the other knew nothing of, there is in it also much provision against sin, which was not in the other: --
1. There is provision made in it against all and every sin that would disannul the covenant, and make a final separation between God and a soul that hath been once taken into the bond thereof. This provision is absolute. God hath taken upon himself the making of this good, and the establishing this law of the covenant, that it shall not by any sin be disannulled: <243240>Jeremiah 32:40,
"I will," saith God, "make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me."
The security hereof depends not on any thing in ourselves. All that is in us is to be used as a means of the accomplishment of this promise; but the event or issue depends absolutely on the faithfulness of God. And the whole certainty and stability of the covenant depends on the efficacy of
423
the grace administered in it to preserve men from all such sins as would disannul it.
2. There is in this covenant provision made for constant peace and consolation, notwithstanding and against the guilt of such sins as, through their infirmities and temptations, believers are daily exposed unto. Though they fall into sins every day, yet they do not fall into depths every day. In the tenor of this covenant there is a consistency between a sense of sin unto humiliation and peace, with strong consolation. After the apostle had described the whole conflict that believers have with sin, and the frequent wounds which they receive thereby, which makes them cry out for deliverance, <450724>Romans 7:24, he yet concludes, chap. 8:1, that "there is no condemnation unto them;" which is a sufficient and stable foundation of peace. So, 1<620201> John 2:1,
"These things I write unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous."
Our great business and care ought to be, that we sin not; but yet, when we have done our utmost, "if we say we have no sin, we deceive ourselves," chap. <620108>1:8. What, then, shall poor, sinful, guilty creatures do? Why, let them go to the Father by their advocate, and they shall not fail of pardon and peace. And, saith Paul, <580617>Hebrews 6:17, 18, "God is abundantly willing that we might have strong consolation, who fly for refuge to lay hold on the hope set before us." What was his condition who fled of old to the city of refuge for safety, from whence this expression is taken? He was guilty of blood, though shed at unawares; and so as that he was to die for it, if he escaped not to the city of refuge. Though we may have the guilt of sins upon us that the law pronounceth death unto, yet, flying to Christ for refuge, God hath provided not only safety, but "strong consolation" for us also. Forgiveness in the blood of Christ doth not only take guilt from the soul, but trouble also from the conscience; and in this respect doth the apostle at large set forth the excellency of his sacrifice, Hebrews 10. The sacrifices of the old law, he tells us, could not make perfect the worshippers, verse 1: which he proves, verse 2, because they did never take away, thoroughly and really, conscience of sin; that is, depths or distresses of conscience about sin. "But now," saith he, "Jesus Christ, in
424
the covenant of grace, hath perfected for ever them that are sanctified," verse 14; "providing for them such stable peace and consolation, as that they shall not need the renewing of sacrifices every day," verse 18. This is the great mystery of the gospel in the blood of Christ, that those who sin every day should have peace with God all their days, provided their sins fall within the compass of those infirmities against which this consolation is provided.
3. There is provision made of grace to prevent and preserve the soul from great and enormous sins, such as in their own nature are apt to wound conscience, and cast the person into such depths and entanglements as wherein he shall have neither rest nor peace. Of what sort these sins are shall be afterward declared. There is in this covenant "grace for grace," <430116>John 1:16, and abundance of grace administered from the all-fullness of Christ. Grace reigneth in it, <450606>Romans 6:6, destroying and crucifying "the body of sin."
But this provision in the covenant of grace against peace-ruining, soulperplexing sins, is not, as to the administration of it, absolute. There are covenant commands and exhortations, on the attendance whereunto the administration of much covenant grace doth depend. To watch, pray, improve faith, to stand on our guard continually, to mortify sin, to fight against temptations, with. steadfastness, diligence, constancy, are everywhere prescribed unto us; and that in order unto the insurance of the grace mentioned. These things are on our part the condition of the administration of that abundant grace which is to preserve us from soulentangling sins. So Peter informs us, 2<610103> Peter 1:3,
"The divine power of God hath given unto us all things that pertain unto life and godliness."
We have from it an habitual furnishment and provision for obedience at all times. Also, saith he, verse 4, "He hath given unto us exceeding great and precious promises, that by these we might be partakers of the divine nature." What, then, is in this blessed estate and condition required of us, that we may make a due improvement of the provision made for us, and enjoy the comforting influence of those promises that he prescribes unto us? Verses 5-7, "Giving all diligence, add to your faith virtue, and to virtue knowledge, and to knowledge temperance, and to temperance patience, and
425
to patience godliness, and to godliness brotherly-kindness, and to brotherly-kindness charity;" that is, carefully and diligently attend to the exercise of all the graces of the Spirit, and unto a conversation in all things becoming the gospel. What, then, shall be the issue if these things are attended unto? Verse 8, "If these things be in you, and abound, they make you that ye shall neither be barren nor unfruitful in the knowledge of our Lord Jesus Christ." It is not enough that these things be in you, that you have the seed and root of them from and by the Holy Ghost; but you are to take care that they flourish and abound: without which, though the root of the matter may be in you, and so you be not wholly devoid of spiritual life, yet you will be poor, barren, sapless, withering creatures all your days. But now, suppose that these things do abound, and we be made fruitful thereby? Why then, saith he, verse 10, "If ye do these things, ye shall never fall." What! never fall into sin? Nay, that is not in the promise; and he that says, when he hath done all, "that he hath no sin, he is a liar." Or is it never fall totally from God? No; the preservation of the elect, of whom he speaks, from total apostasy, is not suspended on such conditions, especially not on any degree of them, such as their abounding imports. But it is that they shall not fall into their old sins, from which they were purged, verse 9, -- such conscience-wasting and defiling sins as they lived in, in the time and state of their unregeneracy. Thus, though there be, in the covenant of grace through Jesus Christ, provision made of abundant supplies for the soul's preservation from entangling sins, yet their administration hath respect unto our diligent attendance unto the means of receiving them appointed for us to walk in.
And here lies the latitude of the new covenant, here lies the exercise of renewed free-will. This is the field of free, voluntary obedience, under the administration of gospel grace. There are extremes which, in respect of the event, it is not concerned in. To be wholly perfect, to be free from every sin, all failings, all infirmities, that is not provided for, not promised in this covenant. It is a covenant of mercy and pardon, which supposeth a continuance of sin. To fall utterly and finally from God, that is absolutely provided against. Between these two extremes of absolute perfection and total apostasy lies the large field of believers' obedience and walking with God. Many a sweet, heavenly passage there is, and many a dangerous depth, in this field. Some walk near to the one side, some to the other; yea,
426
the same person may sometimes press hard after perfection, sometimes be cast to the very border of destruction. Now, between these two lie many a soul-plunging sin, against which no absolute provision is made, and which, for want of giving all diligence to put the means of preservation in practice, believers are oftentimes overtaken withal.
4. There is not in the covenant of grace provision made of ordinary and abiding consolation for any under the guilt of great sins, or sins greatly aggravated, which they fall into by a neglect of using and abiding in the fore-mentioned conditions of abounding actual grace. Sins there are which, either because in their own nature they wound and waste conscience, or in their effects break forth into scandal, causing the name of God and the gospel to be evil spoken of, or in some of their circumstances are full of unkindness against God, do deprive the soul of its wonted consolation. How, by what means, on what account, such sins come to terrify conscience, to break the bones, to darken the soul, and to cast it into inextricable depths, notwithstanding the relief that is provided of pardon in the blood of Christ, I shall not now declare; that they will do so, and that consolation is not of equal extent with safety, we know. Hence God assumes it to himself, as an act of mere sovereign grace, to speak peace and refreshment unto the souls of his saints in their depths of sinentanglements, <235718>Isaiah 57:18, 19. And, indeed, if the Lord had not thus provided that great provocation should stand in need of special reliefs, it might justly be feared that the negligence of believers might possibly bring forth much bitter fruit.
Only, this must be observed by the way, that what is spoken relates to the sense of sinners in their own souls, and not to the nature of the thing itself. There is in the gospel consolation provided against the greatest as well as the least sins. The difference ariseth from God's sovereign communication of it, according to the tenor of the covenant's administration, which we have laid down. Hence, because under Moses' law there was an exception made of some sins, for which there was no sacrifice appointed, so that those who were guilty of them could no way be justified from them, -- that is, carnally, as to their interest in the Judaical church and polity, -- Paul tells the Jews, <441338>Acts 13:38, 39, that "through Jesus Christ was preached unto them the forgiveness of sins: and that by him all that believe axe justified from all things, from which they
427
could not be justified by the law of Moses." There is now no exception of any particular sins as to pardon and peace; but what we have spoken relates unto the manner and way wherein God is pleased to administer consolation to the souls of sinning believers.
And this is the evidence which I shall offer to prove that the souls of believers, after much gracious communion with God, may yet fall into inextricable depths on the account of sin; whence it is that actually they oftentimes do so shall be farther declared.
The principles of this assertion are known, I shall therefore only touch upon them: --
First. The nature of indwelling sin, as it remains in the best of the saints in this life, being a little considered, will evidence unto us from whence it is that they are sometimes surprised and plunged into the depths mentioned; for, --
1. Though the strength of every sin be weakened by grace, yet the root of no sin is in this life wholly taken away. Lust is like the stubborn Canaanites, who, after the general conquest of the land, would dwell in it still, <061712>Joshua 17:12. Indeed, when Israel grew strong they brought them under tribute, but they could not utterly expel them. The kingdom and rule belongs to grace; and when it grows strong it brings sin much under, but it will not wholly be driven out. The body of death is not utterly to be done away, but in and by the death of the body. In the flesh of the best saints there "dwelleth no good thing," <450718>Romans 7:18; but the contrary is there, -- that is, the root of all evil: "The flesh lusteth against the Spirit," as "the Spirit lusteth against the flesh," <480517>Galatians 5:17. As, then, there is a universality in the actings of the Spirit in its opposing all evil, so also there is a universality in the actings of the flesh for the furtherance of it.
2. Some lusts or branches of original corruption do obtain in some persons such advantages, either from nature, custom, employment, society, or the like circumstances, that they become like the Canaanites that had iron chariots; it is a very difficult thing to subdue them. Well it is if war be maintained constantly against them, for they will almost always be in actual rebellion.
428
3. Indwelling sin though weakened retaineth all its properties. The properties of a thing follow its nature. Where the nature of any thing is, there are all its natural properties. What are these properties of indwelling sin I should here declare, but that I have handled the whole power and efficacy, the nature and properties of it, in a treatise to that only purpose. In brief, they are such as it is no wonder that some believers are by them cast into depths; but it is indeed that they do escape them. But thereof the reader may see at large my discourse on this particular subject. f10
Secondly. Add hereunto the power and prevalency of temptation; which, because also I have already, in a special discourse to that purpose, f11 insisted on, I shall not here farther lay open.
Thirdly. The sovereign pleasure of God in dealing with sinning saints must also be considered. Divine love and wisdom work not towards all in the same manner. God is pleased to continue peace unto some with a "nonobstante," for great provocations. Love shall humble them, and rebukes of kindness shall recover them from their wanderings. Others he is pleased to bring into the depths we have been speaking of. But yet I may say generally, signal provocations meet with one of these two events from God -- First, Those in whom they are are left into some signal barrenness and fruitlessness in their generations; they shall wither, grow barren, worldly, sapless, and be much cast out of the hearts of the people of God. Or, secondly, They shall be exercised in these depths, from whence their way of deliverance is laid down in this psalm. Thus, I say, God deals with his saints in great variety; some shall have all their bones broken, when others shall have only the gentle strokes of the rod. We are in the hand of mercy, and he may deal with us as seems good unto him; but for our parts, great sins ought to be attended with expectations of great depths and perplexities.
And this is the state of the soul proposed in this psalm, and by us, unto consideration. These are the depths wherein it is entangled; these are the ways and means whereby it is brought into these depths. Its deportment in and under this state and condition lies next in our way. But before I proceed thereunto, I shall annex some few things unto what hath been delivered, tending to the farther opening of the whole case before us. And they are, --
429
1. What are, or of what sort those sins are, which usually cast the souls of believers into these depths; and then,
2. Insist on some aggravations of them.
WHAT SINS USUALLY BRING BELIEVERS INTO GREAT SPIRITUAL DISTRESSES: -- AGGRAVATIONS OF THESE SINS.
First, SINS in their own nature wasting conscience are of this sort; sins that rise in opposition unto all of God that is in us; that is, the light of grace and nature also. Such are the sins that cast David into his depths; such are the sins enumerated, 1<460609> Corinthians 6:9, 10." Be not deceived," saith the apostle: "neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God." Certain it is that believers may fall into some of the sins here mentioned. Some have done so, as is left on record. The apostle says not those who have committed any of these sins, but such sinners, shall not inherit the kingdom of God; that is, who live in these sins, or any like unto them. There is no provision of mercy made for such sinners. These and the like are sins which in their own nature, without the consideration of aggravating circumstances (which yet, indeed, really in believers they can never be without), are able to plunge a soul into depths, These sins cut the locks of men's spiritual strength; and it is in vain for them to say, "We will go, and do as at other times." Bones are not broken without pain; nor great sins brought on the conscience without trouble. But I need not insist on these. Some say that they deprive even true believers of all their interest in the love of God, but unduly; all grant that they bereave them of all comforting evidence and well-grounded assurance of it. So they did David and Peter. And herein lies no small part of the depths we are searching into.
Secondly. There are sins which, though they do not rise up in the conscience with such a bloody guilt as those mentioned, yet, by reason of some circumstances and aggravations, God takes them so unkindly as to make them a root of disquietness and trouble to the soul all its days. He says of some sins of ungodly men, "As I live, this iniquity shall not be purged from you until ye die. If you are come to this height, you shall not
430
escape. I will not spare you." And there are provocations in his own people which may be so circumstantiated as that he will not let them pass before he have cast them into depths, and made them cry out for deliverance. Let us consider some of them: --
1. Miscarriages under signal enjoyments of love and kindness from God are of this sort. When God hath given unto any one expressive manifestations of his love, convinced him of it, made him say in the inmost parts of his heart, "This is undeserved love and kindness;" -- then for him to be negligent in his walking with God, it carrieth an unkindness with it that shall not be forgotten. It is a remark upon the miscarriages of Solomon, that he fell into them after God had "appeared unto him twice." And all sins under or after especial mercies will meet, at one time or other, especial rebukes. Nothing doth more distress the conscience of a sinner than the remembrance, in darkness, of abused light; in desertions, of neglected love. This God will make them sensible of. "Though I have redeemed them," saith God, "yet they have spoken lies against me," <280713>Hosea 7:13: so chap. <281304>13:4-7. When God hath in his providence dealt graciously with a person, -- it may be delivered him from straits and troubles, set him in a large place, prevented him with many fruits and effects of his goodness, blessed him in his person, relations, and employments, dealt well with his soul, in giving him a gracious sense of his love in Christ; -- for such a one to fall under sinful miscarriages, it goes to the heart of God, and shall not be passed over. Under-valuations of love are great provocations. "Hath Nabal thus requited my kindness." saith David. "I cannot bear it." And the clearer the convictions of any in this kind were, the more severe will their reflections be upon themselves.
2. Sins under or after great afflictions are of this importance also. God doth not afflict willingly, or chasten us merely for his pleasure; he doth it to make us partakers of his holiness. To take so little notice of his hand herein, as under it or after it not to watch against the workings and surprisals of sin, it hath unkindness in it: "I smote him," saith God, "and he went on frowardly in the way of his own heart." These provocations of his sons and daughters he cannot bear with. Hath God brought thee into the furnace, so that thou hast melted under his hand, and in pity and compassion hath given thee enlargement? -- if thou hast soon forgotten
431
his dealings with thee, is it any wonder if he mind thee again by troubles in thy soul?
3. Breaking off from under strong convictions and dawnings of love before conversion, are oftentimes remembered upon the conscience afterward. When the Lord by his Spirit shall mightily convince the heart of sin, and make withal some discoveries of his love and the excellencies of Christ unto it, so that it begins to yield and be overpowered, being almost persuaded to be a Christian; -- if, then, through the strength of lust or unbelief, it goes back to the world or self-righteousness, its folly hath unkindness with it that, sometimes shall not be passed by. God can, and often doth, put forth the greatness of his power for the recovery of such a soul; but yet he will deal with him about this contempt of his love and the excellency of his Son, in the dawnings of them revealed unto him.
4. Sudden forgetfulness of endearing manifestations of special love. This God cautions his people against, as knowing their proneness thereunto: <19D508P> salm 135:8, "God the LORD will speak peace to his people, and to his saints; but let them not turn again to folly." Let them take heed of their aptness to forget endearing manifestations of special love. When God at any time draws nigh to a soul by his Spirit, in his word, with gracious words of peace and love, giving a sense of his kindness upon the heart by the Holy Ghost, so that it is filled with joy unspeakable and glorious thereon; -- for this soul, upon a temptation, a diversion, or by mere carelessness and neglect, which oftentimes falls out, to suffer this sense of love to be as it were obliterated, and so to lose that influencing efficacy unto obedience which it is accompanied withal, this also is full of unkindness. An account hereof we have, <220501>Song of Solomon 5:1-6. In the first verse the Lord Jesus draws nigh, with full provision of gospel mercies for his beloved: "I am come unto thee," saith he, "O my sister. I have brought myrrh and spice, honey and wine, with me: whatever is spiritually sweet and delightful, -- mercy, grace, peace, consolation, joy, assurance, -- they are all here in readiness for thee." Verse 2. The spouse, in her drowsy indisposition, takes little notice of this gracious visit; she is diverted by other matters, and knows not how to attend fully and wholly to the blessed communion offered unto her, but excuseth herself as otherwise engaged. But what is the issue? Christ withdraws, leaves her in
432
the dark, in the midst of many disconsolations, and long it is before she obtain any recovery.
5. Great opportunities for service neglected and great gifts not improved are oftentimes the occasion of plunging the soul into great depths. Gifts are given to trade withal for God. Opportunities are the market-days for that trade. To napkin up the one and to let slip the other will end in trouble and disconsolation. Disquietments and perplexities of heart are worms that will certainly breed in the rust of unexercised gifts. God loseth a revenue of glory and honor by such slothful souls; and he will make them sensible of it. I know some at this day whom omissions of opportunities for service are ready to sink into the grave.
6. Sins after especial warnings are usually thus issued. In all that variety of special warnings which God is pleased to use towards sinning saints, I shall single out one only: -- When a soul is wrestling with some lust or temptation, God by his providence causeth some special word, in the preaching of the gospel, or the administration of some ordinance thereof, peculiarly suited to the state and condition of the soul, by the ways of rebuke or persuasion, to come nigh and enter the inmost parts of the heart. The soul cannot but take notice that God is nigh to him, that he is dealing with him, and calling on him to look to him for assistance. And he seldom gives such warnings to his saints but that he is nigh them in an eminent manner to give them relief and help, if, in answer unto his call, they apply themselves unto him; but if his care and kindness herein be neglected, his following reproofs are usually more severe.
7. Sins that bring scandal seldom suffer the soul to escape depths. Even in great sins, God in chastening takes more notice ofttimes of the scandal than the sin; as 2<101214> Samuel 12:14. Many professors take little notice of their worldliness, their pride, their passion, their lavish tongues; but the world doth, and the gospel is disadvantaged by it: and no wonder if themselves find from the hand of the Lord the bitter fruits of them in the issue.
And many other such aggravations of sins there are, which heighten provocations in their own nature not of so dreadful an aspect as some others, into a guilt plunging a soul into depths. Those which have been
433
named may suffice in the way of instance; which is all that we have aimed at, and therefore forbear enlargements on the several heads of them.
The consideration of some aggravations of the guilt of these sins, which bring the soul usually into the condition before laid down, shall close this discourse: --
1. The soul is furnished with a principle of grace, which is continually operative and working for its preservation from such sins. The new creature is living and active for its own growth, increase, and security, according to the tenor of the covenant of grace: <480517>Galatians 5:17, it "lusteth against the flesh." It is naturally active for its own preservation and increase, as newborn children have a natural inclination to the food that will keep them alive and cause them to grow, 1<600202> Peter 2:2. The soul, then, cannot fall into these entangling sins, but it must be with a high neglect of that very principle which is bestowed upon it for quite contrary ends and purposes. The laborings, lustings, desires, crying of it are neglected. Now, it is from God, and is the renovation of his image in us, -- that which God owneth and careth for. The wounding of its vitals, the stifling its operations, the neglect of its endeavors for the soul's preservation, do always attend sins of the importance spoken unto.
2. Whereas this new creature, this principle of life and obedience, is not able of itself to preserve the soul from such sins as will bring it into depths, there is full provision for continual supplies made. for it and all its wants in Jesus Christ. There are treasures of relief in Christ, whereunto the soul may at any time repair and find succor against the incursions of sin. He says to the soul, as David unto Abiathar, when he fled from Doeg, "Abide thou with me, fear not: for he that seeketh my life, seeketh thy life; but with me thou shalt be in safe-guard;" -- "Sin is my enemy no less than thine; it seeketh the life of thy soul, and it seeketh my life. `Abide with me, for with me thou shalt be in safety.' This the apostle exhorts us unto, <580416>Hebrews 4:16,
"Let us come boldly to the throne of grace, that we may obtain mercy, and find grace to help in time of need."
If ever it be a time of need with a soul, it is so when it is under the assaults of provoking sins. At such a time, there is suitable and seasonable help in
434
Christ for succor and relief. The new creature begs, with sighs and groans, that the soul would apply itself unto him. To neglect him with all his provision of grace, whilst he stands calling unto us, "Open unto me, for my head is filled with dew, and my locks with the drops of the night;" to despise the sighing of the poor prisoner, the new creature, by sin appointed to die, cannot but be a high provocation. May not God complain and say, "See these poor creatures. They were once intrusted with a stock of grace in themselves; this they cast away, and themselves into the utmost misery thereby. That they might not utterly perish a second time, their portion and stock is now laid up in another, -- a safe treasurer; in him are their lives and comforts secured. But see their wretched negligence; they venture all rather than they will attend to him for succor." And what think we is the heart of Christ when he sees his children giving way to conscience-wasting sins, without that application unto him which the life and peace of their own souls calls upon them for? These are not sins of daily infirmity, which cannot be avoided; but their guilt is always attended with a neglect more or less of the relief provided in Christ against them. The means of preservation from them is blessed, ready, nigh at hand; the concernment of Christ in our preservation great, of our souls unspeakable. To neglect and despise means, Christ, souls, peace, and life, must needs render guilt very guilty.
3. Much to the same purpose may be spoken about that signal provision that is made against such sins as these in the covenant of grace, as hath been already declared; but I shall not farther carry on this discourse.
And this may suffice as to the state and condition of the soul in this psalm represented. We have seen what the depths are wherein it is entangled, and by what ways and means any one may come to be cast into them. The next thing that offers itself unto our consideration is the deportment of a gracious soul in that state or condition, or what course it steers towards a delivery.
435
THE DUTY AND ACTINGS OF A BELIEVER UNDER DISTRESSES FROM A SENSE OF SIN -- HIS APPLICATION UNTO GOD, TO
GOD ALONE -- EARNESTNESS AND INTENSION OF MIND THEREIN.
II. THE words of these two first verses declare also the deportment of
the soul in the condition that we have described; that is, what it doth, and what course it steers for relief." I have cried unto thee, O LORD. Lord, hear my voice: let thine ears be attentive to the voice of my supplications."
There is in the words a general application made in a tendency unto relief; wherein is first to be considered to whom the application is made; and that is Jehovah: "I have cried unto thee, Jehovah." God gave out that name to his people to confirm their faith in the stability of his promises, <020301>Exodus 3. He who is Being himself will assuredly give being and subsistence to his promises. Being to deal with God about the promises of grace, he makes his application to him under this name: I call upon thee, Jehovah.
In the application itself may be observed, -- First, The anthropopathy of the expression. He prays that God would cause his ears to be attentive; after the manner of men who seriously attend to what is spoken to them, when they turn aside from that which they regard not. Secondly, The earnestness of the soul in the work it hath in hand; which is evident both from the reduplication of his request, "Lord, hear my voice: let thine ears be attentive to the voice of my supplications;" and the emphaticalness of the words he maketh use of: "Let thine ears," saith he, "be twObVqu æ, -- diligently attentive." The word signifies the most diligent heedfulness and close attention: "Let thine ears be very attentive." And unto what? yn;Wnj}Tæ lwOql], -- "To the voice of my supplications." "Deprecationum mearum," generally say interpreters; -- "Of my deprecations," or earnest prayers for the averting of evil or punishment. But the word is from ^næj;, "Gratiosus fuit," to be gracious or merciful; so that it signifies properly supplication for grace." Be attentive," saith he, "O Lord, unto my supplications for grace and mercy, which, according to my extreme necessity, I now address myself to make unto thee." And in these words doth the psalmist set forth in general the frame and working of a gracious soul being cast into depths and darkness by sin.
436
The foundation of what I shall farther thence pursue lies in these two propositions: --
First, The only attempt of a sinful, entangled soul for relief lies in an application to God alone: "To thee, Jehovah, have I cried; Lord, hear."
Secondly, Depths of sin-entanglements will put a gracious soul on intense and earnest applications unto God: "Lord, hear; Lord, attend." Dying men do not use to cry out slothfully for relief.
What may be thought necessary in general for the direction of a soul in the state and condition described, shall briefly be spoken unto from these two propositions: --
1. Trouble, danger, disquietment, arguing not only things evil, but a sense in the mind and soul of them, will of themselves put those in whom they are upon seeking relief. Every thing would naturally be at rest. A drowning man needs no exhortation to endeavor his own deliverance and safety; and spiritual troubles will, in like manner, put men on attempts for relief. To seek for no remedy is to be senselessly obdurate, or wretchedly desperate, as Cain and Judas. We may suppose, then, that the principal business of every soul in depths is to endeavor deliverance. They cannot rest in that condition wherein they have no rest. In this endeavor, what course a gracious soul steers is laid down in the first proposition, negatively and positively. He applies himself not to any thing but God; he applies himself unto God. An eminent instance we have of it in both parts, or both to the one side and the other, <281403>Hosea 14:3, "Assbur," say those poor, distressed, returning sinners, "shall not save us; we will not ride upon horses: neither will we say any more to the work of our hands, Ye are our gods: for in thee the fatherless findeth mercy." Their application unto God is attended with a renunciation of every other way of relief.
Several things there are that sinners are apt to apply themselves unto for relief in their perplexities, which prove unto them as waters that fail. How many things have the Romanists invented to deceive souls withal! Saints and angels, the blessed Virgin, the wood of the cross, confessions, penances, masses, pilgrimages, dirges, purgatories, papal pardons, works of compensation, and the like, are made entrances for innumerable souls into everlasting ruin. Did they know the terror of the Lord, the nature of
437
sin, and of the mediation of Christ, they would be ashamed and confounded in themselves for these abominations; they would not say unto these their idols, "Ye are our gods; come and save us." How short do all their contrivances come of his that would fain be offering "rivers of oil, yea, the fruit of his body, for the sin of his soul, his first-born for his transgression," <330607>Micah 6:7, who yet gains nothing but an aggravation of his sin and misery thereby! yea, the heathens went beyond them in devotion and expense. It is no new inquiry, what course sin-perplexed souls should take for relief. From the foundation of the world, the minds of far the greatest part of mankind have been exercised in it. As was their light or darkness, such was the course they took. Among those who were ignorant of God, this inquiry brought forth all that diabolical superstition which spread itself over the face of the whole world. Gentilism being destroyed by the power and efficacy of the gospel, the same inquiry working in the minds of darkened men, in conjunction with other lusts, brought forth the Papacy. When men had lost a spiritual acquaintance with the covenant of grace and mystery of the gospel, the design of eternal love, and efficacy of the blood of Christ, they betook themselves, in part or in whole, for relief under their entanglements, unto the broken cisterns mentioned. They are of two sorts, -- self, and other things. For those other things which belong unto their false worship, being abominated by all the saints of God, I shall not need to make any farther mention of them. That which relates unto self is not confined unto Popery, but confines itself to the limits of human nature, and is predominate over all that are under the law; that is, to seek for relief in sin-distresses by self-endeavors, self-righteousness. Hence many poor souls in straits apply themselves to themselves. They expect their cure from the same hand that wounded them. This was the life of Judaism, as the apostle informs us, <451003>Romans 10:3. And all men under the law are still animated by the same principle. They return, but not unto the Lord. Finding themselves in depths, in distresses about sin, what course do they take? This they will do, that they will do no more; this shall be their ordinary course, and that they will do in an extraordinary manner; as they have offended, whence their trouble ariseth, so they will amend, and look that their peace should spring from thence, as if God and they stood on equal terms. In this way some spend all their days; sinning and amending, amending and sinning, without once coming to repentance and peace. This the souls of believers watch against.
438
They look on themselves as fatherless: "In thee the fatherless findeth mercy;" that is, helpless, -- without the least ground of hopes in themselves or expectation from themselves. They know their repentance, their amendment, their supplications, their humiliations, their fastings, their mortifications, will not relieve them. Repent they will, and amend they will, and pray, and fast, and humble their souls, for they know these things to be their duty; but they know that their goodness extends not to Him with whom they have to do, nor is He profited by their righteousness They will be in the performance of all duties; but they expect not deliverance by any duty." It is God," say they, "with whom we have to do: our business is to hearken what he will say unto us."
There are also other ways whereby sinful souls destroy themselves by false reliefs. Diversions from their perplexing thoughtfulness please them. They will fix on something or other that cannot cure their disease, but shall only make them forget that they are sick; as Cain, under the terror of his guilt, departed from the presence of the Lord, and sought inward rest in outward labor and employment. He went and built a city, <010417>Genesis 4:17. Such courses Saul fixed on; first music, then a witch. Nothing more ordinary than for men thus to deal with their convictions. They see their sickness, feel their wound, and go to the Assyrian, <280513>Hosea 5:13. And this insensibly leads men into atheism. Frequent applications of creaturediversions unto convictions of sin are a notable means of bringing on final impenitency. Some drunkards had, it may be, never been so, had they not been first convinced of other sins. They strive to stifle the guilt of one sin with another. They fly from themselves unto themselves, from their consciences unto their lusts, and seek for relief from sin by sinning. This is so far from believers, that they will not allow lawful things to be a diversion of their distress. Use lawful things they may and will, but not to divert their thoughts from their distresses. These they know must be issued between God and them. Wear off they will not, but must be taken away. These rocks, and the like, whereof there are innumerable, I say, a gracious soul takes care to avoid. He knows it is God alone who is the Lord of his conscience, where his depths lie; God alone against whom he hath sinned; God alone who can pardon his sin. From dealing with him he will be neither enticed nor diverted." To thee, O Lord," saith he, "do I come; thy word concerning me must stand; upon thee will I wait. If thou
439
hast no delight in me, I must perish. Other remedies I know are vain. I intend not to spend my strength for that which is not bread. Unto thee do I cry." Here a sin-entangled soul is to fix itself. Trouble excites it to look for relief. Many things without it present themselves as a diversion; many things within it offer themselves for a remedy. "Forget thy sorrow," say the former; "Ease thyself of it by us," say the latter. The soul refuseth both, as physicians of no value, and to God alone makes its application. He hath wounded, and he alone can heal. And until any one that is sensible of the guilt of sin will come off from all reserves to deal immediately with God, it is in vain for him to expect relief.
2. Herein it is intense, earnest, and urgent; which was the second thing observed. It is no time now to be slothful. The soul's all, its greatest concernments are at the stake. Dull, cold, formal, customary applications to God will not serve the turn. Ordinary actings of faith, love, fervency; usual seasons, opportunities, duties, answer not this condition. To do no more than ordinary now is to do nothing at all. He that puts forth no more strength and activity for his deliverance when he is in depths, ready to perish, than he doth, or hath need to do, when he is at liberty in plain and smooth paths, is scarcely like to escape. Some in such conditions are careless and negligent; they think, in ordinary course, to wear off their distempers; and that, although at present they are sensible of their danger, they shall yet have peace at last: in which frame there is much contempt of God. Some despond and languish away under their pressures. Spiritual sloth influenceth both these sorts of persons. Let us see the frame under consideration exemplified in another. We have an instance in the spouse, <220301>Song of Solomon 3:1-3. She had lost the presence of Christ, and so was in the very state and condition before described, verse 1. It was night with her, -- a time of darkness and disconsolation; and she seeks for her beloved: "By night on my bed I sought him whom my soul loveth." Christ was absent from her, and she was left unto depths and darkness upon that account; wherefore she seeks for him. But, as the most are apt to do in the like state and condition, she mends not her pace, goes not out of or beyond her course of ordinary duties, nor the frame she was usually in at other times. But what is the issue? Saith she, "I found him not." This is not a way to recover a sense of lost love, nor to get out of her entanglements. And this puts her on another course; she begins to think that if things
440
continue in this estate she shall be undone. "I go on, indeed, with the performance of duties still; but I have not the presence of my beloved, -- I meet not with Christ in them. My darkness and trouble abides still. If I take not some other course, I shall be lost." Well, saith she, "I will rise now," verse 2; -- "I will shake off all that case, and sloth, and customariness, that cleave to me." Some more lively, vigorous course must be fixed on. Resolutions for new, extraordinary, vigorous, constant applications unto God, are the first general step and degree of a sinentangled soul acting towards a recovery. "I will rise now." And what doth she do when she is thus resolved? "I will," saith she, "go about the streets, and in the broad ways; and seek him whom my soul loveth;" -- "I will leave no ways or means unattempted whereby I may possibly come to a fresh enjoyment of him. If a man seek for a friend, he can look for him only in the streets, and in the broad ways, -- that is, either in towns, or in the fields. So will I do," saith the spouse. "In what way, ordinance, or institution soever, in or by what duty soever, public or private, of communion with others or solitary retiredness, Christ ever was or may be found, or peace obtained, `I will seek him,' and not give over until I come to an enjoyment of him." And this frame, this resolution, a soul in depths must come unto, if ever it expect deliverance. For the most part, men's "wounds stink, and are corrupt, because of their foolishness," as the psalmist complains, <193805>Psalm 38:5.
They are wounded by sin, and through spiritual sloth they neglect their cure; this weakens them, and disquiets them day by day: yet they endure all, rather than they will come out of their carnal ease, to deal effectually with God in an extraordinary manner. It was otherwise with David: <192201>Psalm 22:1, 2,
"Why," saith he, "art thou so far from helping me, and from the words of my roaring? O my God, I cry in the daytime, and in the night season, and am not silent."
What ails the man? Can he not be quiet night nor day? never silent, never hold his peace? And if he be somewhat disquieted, can he not contain himself, but that he must roar and cry out? Yea, must he "roar" thus "all the day long," as he speaks, <193203>Psalm 32:3, and "groan all the night," as <190606>Psalm 6:6? What is the matter, with all this roaring, sighing, tears,
441
roaring all the day, all night long? Ah! let him alone, his soul is bitter in him; he is fallen into depths; the Lord is withdrawn from him; trouble is hard at hand; yea, he is full of anxiety on the account of sin; there is no quietness and soundness in him; and he must thus earnestly and restlessly apply himself for relief. Alas! what strangers, for the most part, are men now-a-days to this frame! How little of the workings of this spirit is found amongst us! And is not the reason of it, that we value the world more, and heaven and heavenly things less, than he did? that we can live at a better rate, without a sense of the love off God in Christ, than he could do? And is it not hence that we every day see so many withering professors, that have in a manner lost all communion with God, beyond a little lip-labor or talking; the filthy savor of whose wounds are offensive to all but themselves? And so will they go on, ready to die and perish, rather than with this holy man thus stir up themselves to meet the Lord. Heman was also like unto him, <198311>Psalm 83:11, 12. What sense he had of his depths he declares, verse 3: "My soul," saith he, "is full of troubles; and my life draweth nigh unto the grave." And what, course doth he steer in this heavy, sorrowful, and disconsolate condition? Why, saith he, "O LORD God of my salvation, I have cried day and night before thee: let my prayer come before thee: incline thine ear unto my cry," verses 1, 2. Day and night he cries to the God of his salvation, and that with earnestness and importunity. This was his business, this was he exercised about all his days.
This is that which is aimed at -- If a gracious soul be brought into the depths before mentioned and described, by reason of sin, when the Lord is pleased to lead him forth towards a recovery, he causeth him to be vigorous and restless in all the duties whereby he may make application to him for deliverance. Now, wherein this intenseness and earnestness of the soul, in its applications unto God, doth principally consist I shall briefly declare, when I have touched a little upon some considerations and grounds that stir it up thereunto: --
(1.) The greatest of men's concernments may well put them on this earnestness. Men do not use to deal with dull and slothful spirits about their greatest concerns. David tells us that he was more concerned in the "light of God's countenance" than the men of the world could be in their "corn and wine," <190406>Psalm 4:6, 7. Suppose a man of the world should have
442
his house, wherein all his stock and riches are laid up, set on fire, and so the whole be in danger under his eye to be consumed, would he be calm and quiet in the consideration of it? Would he not bestir himself with all his might, and call in all the help he could obtain? and that because his portion, his all, his great concernment, lies at stake. And shall the soul be slothful, careless, dull, secure, when fire is put to its eternal concernments, -- when the light of God's countenance, which is of more esteem unto him than the greatest increase of corn and wine can be to the men of the world, is removed from him? It was an argument of prodigious security in Jonah, that he was fast asleep when the ship wherein he was ready to be cast away for his sake. And will it be thought less in any soul, who, being in a storm of wrath and displeasure from God, sent out into the deep after him, shall neglect it, and sleep, as Solomon says, "on the top of a mast in the midst of the sea?" How did that poor creature, whose heart was mad on his idols, <071824>Judges 18:24, cry out when he was deprived of them! "Ye have taken away my gods," saith he, "and what have I more?" And shall a gracious soul lose his God through his own folly, -- the sense of his love, the consolation of his presence, -- and not with all his might follow hard after him? Peace with God, joy in believing, such souls have formerly obtained. Can they live without them now in their ordinary walking? Can they choose but cry out with Job,
"Oh that it were with us as in former days, when the candle of the Lord was upon our tabernacle?" Job<182902> 29:2-4;
and with David,
"O God, restore unto me the joy of thy salvation," <195112>Psalm 51:12,
"for O my God, I remember former enjoyments, and my soul is cast down within me?" <194206>Psalm 42:6.
They cannot live without it. But suppose they might make a sorry shift to pass on in their pilgrimage whilst all is smooth about them, what will they do in the time of outward trials and distresses, when deep calleth unto deep, and one trouble excites and sharpens another? Nothing then will support them, they know, but that which is wanting to them; as <350317>Habakkuk 3:17, 18, <192304>Psalm 23:4: so that the greatness of their concernment provokes them to the earnestness mentioned.
443
(2.) They have a deep sense of these their great concernments. All men are equally concerned in the love of God and pardon of sin. Every one hath a soul of the same immortal constitution, equally capable of bliss and woe. But yet we see most men are so stupidly sottish, that they take little notice of these things. Neither the guilt of sin, nor the wrath of God, nor death, nor hell, are thought on or esteemed by them; they are their concernments, but they are not sensible of them. But gracious souls have a quick, living sense of spiritual things; for, --
[1.] They have a saving spiritual fight, whereby they are able to discern the true nature of sin and the terror of the Lord: for though they are now supposed to have lost the comforting light of the Spirit, yet they never lose the sanctifying light of the Spirit, the light whereby they are enabled to discern spiritual things in a spiritual manner; this never utterly departs from them. By this they see sin to be "exceeding sinful," <450713>Romans 7:13. By this they know "the terror of the Lord," 2<470511> Corinthians 5:11; and that
"it is a fearful thing to fall into the hands of the living God," <581031>Hebrews 10:31.
By this they discover the excellency of the love of God in Christ, which passeth knowledge, the present sense whereof they have lest. By this they are enabled to look within the vail, and to take a view of the blessed consolations which the saints enjoy whose communion with God was never interrupted. This represents to them all the sweetness, pleasure, joy, peace, which in former days they had, whilst God was present with them in love. By this are they taught to value all the fruits of the blood of Jesus Christ, of the enjoyment of many whereof they are at present cut short and deprived. All which, with other things of the like nature and importance, make them very sensible of their concernments.
[2.] They remember what it cost them formerly to deal with God about sin; and hence they know it is no ordinary matter they have in hand. They must again to their old work, take the old cup into their hands again. A recovery from depths is as a new conversion.
Ofttimes in it the whole work, as to the soul's apprehension, is gone over afresh. This the soul knows to have been a work of dread, terror, and trouble, and trembles in itself at its new trials. And, --
444
[3.] The Holy Ghost gives unto poor souls a fresh sense of their deep concernments, on purpose that it may be a means to stir them up unto these earnest applications unto God. The whole work is his, and he carries it on by means suited to the compassing of the end he aimeth at; and by these means is a gracious soul brought into the frame mentioned. Now, there are sundry things that concur in and unto this frame: --
1st. There is a continual thoughtfulness about the sad condition wherein the soul is in its depths. Being deeply affected with their condition, they are continually ruminating upon it, and pondering it in their minds. So David declares the case to have been with him: <193802>Psalm 38:2-6, 8,
"Thine arrows stick fast in me, and thy hand presseth me sore. There is no soundness in my flesh because of thine anger; neither is there any rest in my bones because of my sin. For mine iniquities are gone over mine head: as an heavy burden they are too heavy for me. My wounds stink and are corrupt because of my foolishness. I am troubled; I am bowed down greatly; I go mourning all the day long. I am feeble and sore broken: I have roared by reason of the disquietness of my heart."
Restlessness, deep thoughtfulness, disquietness of heart, continual heaviness of soul, sorrow and anxiety of mind, lie at the bottom of the applications we speak of. From these principles their prayers flow out;
David adds, verse 9, "Lord, all my desire is before thee, and my groaning is not hid from thee." This way all his trouble wrought. He prayed out of the abundance of his meditation and grief. Thoughts of their state and condition lie down with such persons, and rise with them, and accompany them all the day long. As Reuben cried, "The child is not; and I, whither shall I go?" so doth such a soul; -- "The love of God is not, Christ is not; and I, whither shall I cause my sorrow to go? God is provoked, death is nigh at hand, relief is far away, darkness is about me. I have lost my peace, my joy, my song in the night. What do I think of duties? Can two walk together unless they be agreed? Can I walk with God in them, whilst I have thus made him mine enemy? What do I think of ordinances? Will it do me any good to be at Jerusalem, and not see the face of the King? to live under ordinances, and not to meet in them with the King of saints? May I not justly fear that the Lord will take his Holy Spirit from me until
445
I be left without remedy?" With such thoughts as these are sin-entangled souls exercised, and they lie rolling in their minds in all their applications unto God.
2dly. We see the application itself consists in and is made by the prayer of faith, or crying unto God. Now, this is done with intenseness of mind; which hath a twofold fruit or propriety, --
(1st.) Importunity; and,
(2dly.) Constancy.
It is said of our blessed Savior, that when he was in his depths about our sins, "he offered up prayers and supplications, with strong cries and tears," <580507>Hebrews 5:7." Strong cries and tears" express the utmost intension of spirit. And David expresseth it by "roaring," as we have seen before; as also by "sighing, groaning, and panting." A soul in such a condition lies down before the Lord with sighs, groans, mourning, cries, tears, and roaring, according to the various working of his heart, and its being affected with the things that it hath to do; and this produceth, --
(1st.) Importunity. The power of the importunity of faith our Savior hath marvellously set out, <421105>Luke 11:5-10, as also, chap. <431801>18:1. Importunate prayer is certainly prevailing; and importunity is, as it were, made up of these two things, -- frequency of interposition and variety of arguings. You shall have a man that is importunate come unto you seven times aday about the same business; and after all, if any new thought come into his mind, though he had resolved to the contrary, he will come again. And there is nothing that can be imagined to relate unto the business he hath in hand but he will make use of it, and turn it to the furtherance of his plea. So is it in this case. Men will use both frequency of interposition and variety of arguings: <19D603>Psalm 136:3, "I cry unto thee daily," or rather, all the day. He had but that one business, and he attended it to the purpose. By this means we give God "no rest," <236207>Isaiah 62:7; which is the very character of importunity. Such souls go to God; and they are not satisfied with what they have done, and they go again; and somewhat abideth still with them, and they go to him again; and the heart is not yet emptied, they will go again to him, that he may have no rest. What variety of arguments are pleaded with God in this case I could manifest in the same David; but
446
it is known to all. There is not any thing almost that he makes not a plea of, -- the faithfulness, righteousness, name, mercy, goodness, and kindness of God in Jesus Christ; the concernment of others in him, both the friends and foes of God; his own weakness and helplessness, yea, the greatness of sin itself: "Be merciful to my sin," saith he, "for it is great." Sometimes he begins with some arguments of this kind; and then, being a little diverted by other considerations, some new plea is suggested unto him by the Spirit, and he returns immediately to his first employment and design; -- all arguing great intension of mind and spirit.
(2dly.) Constancy also flows from intenseness. Such a soul will not give over until it obtain what it aims at and looks for; as we shall see in our process in opening this psalm.
And this is in general the deportment of a gracious soul in the condition here represented unto us. As poor creatures love their peace, as they love their souls, as they tender the glory of God, they are not to be wanting in this duty. What is the reason that controversies hang so long between God and your souls, that it may be you scarce see a good day all your lives? Is it not, for the most part, from your sloth and despondency of spirit? You will not gird up the loins of your minds, in dealing with God, to put them to a speedy issue in the blood of Christ. You go on and off, begin and cease, try and give over; and, for the most part, though your case be extraordinary, content yourselves with ordinary and customary applications unto God. This makes you wither, become useless, and pine away in and under your perplexities. David did not so; but after many and many a breach made by sin, yet, through quick, vigorous, restless actings of faith, all was repaired, so that he lived peaceably, and died triumphantly. Up, then, and be doing; let not your "wounds corrupt because of your folly." Make thorough work of that which lies before you; be it long, or difficult, it is all one, it must be done, and is attended with safety. What you are like to meet withal in the first place shall nextly be declared.
447
VERSE THIRD.
THE WORDS OF THE VERSE EXPLAINED, AND THEIR MEANING OPENED.
THE general frame of a gracious soul, in its perplexities about sin, hath been declared. Its particular actings, what it doth, what it meets withal, are nextly represented unto us.
First, then, in particular, it cries out, "If thou, LORD, shouldest mark iniquities, O Lord, who shall stand?"
There is in the words a supposition, and an inference on that supposition. In the supposition there is, --
1. The name of God, that is fixed on as suited unto it; and,
2. The thing itself supposed.
In the inference there is expressed the matter of it, to "stand;" and the manner of its proposal, wherein two things occur --
1. That it is expressed by way of interrogation.
2. The indefiniteness of that interrogation, "Who shall stand?"
"If thou, LORD." He here fixes on another name of God, which is Jah; -- a name, though from the same root with the former, yet seldom used but to intimate and express the terrible majesty of God: "He rideth on the heavens, and is extolled by his name JAH," <196804>Psalm 68:4. He is to deal now with God about the guilt of sin; and God is represented to the soul as great and terrible, that he may know what to expect and look for, if the matter must be tried out according to the demerit of sin.
What, then, saith he to JAH? rm;v]Ti twOnwO[}Aµa, -- "If thou shouldest mark iniquities." rmæç; is to observe and keep as in safe custody; to keep, preserve, and watch diligently; so to remark and observe, as to retain that which is observed, to ponder it, and lay it up in the heart. <013711>Genesis 37:11, Jacob "observed" Joseph's dream; that is, he retained the memory of it, and pondered it in his heart.
448
The marking of iniquities, then, here intended, is God's so far considering and observing of them as to reserve them for punishment and vengeance. In opposition unto this marking, he is said not to see sin, to overlook it, to cover it, or remember it no more; that is, to forgive it, as the next verse declares.
I need not show that God so far marks all sins in all persons as to see them, know them, disallow them, and to be displeased with them. This cannot be denied without taking away of all grounds of fear and worship. To deny it is all one as to deny the very being of God; deny his holiness and righteousness, and you deny his existence. But there is a day appointed, wherein all the men of the world shall know that God knew and took notice of all and every one of their most secret sins. There is, then, a double marking of sin in God; neither of which can be denied in reference unto any sins, in any persons. The first is physical, consisting in his omniscience, whereunto all things are open and naked. Thus no sin is hid from him; the secretest are before the light of his countenance. All are marked by him. Secondly, moral, in a displicency with or displeasure against every sin; which is inseparable from the nature of God, upon the account of his holiness. And this is declared in the sentence of the law, and that equally to all men in the world. But the marking here intended is that which is in a tendency to animadversion and punishment, according to the tenor of the law. Not only the sentence of the law, but a will of punishing according to it, is included in it. "If," saith the psalmist, "thou, the great and dreadful God, who art extolled by the glorious name Jah, shouldst take notice of iniquities, so as to recompense sinners that come unto thee according to the severity and exigence of thy holy law;" -- what then? It is answered by the matter of the proposal, "Who can stand?" that is, none can so do. To< gar< ti>v ejntauq~ a oudj ei>v ejstin, says Chrysostom. This "who," is none; no man; not one in the world. dm[o }yæ ymi, "Quis stabit?" or "consistet," -- "Who can stand?" or abide and endure the trial? Every one on this supposition must perish, and that eternally. This the desert of sin, and the curse of the law, which is the rule of this marking of their iniquity, doth require. And there is a notable emphasis in the interrogation, which contains the manner of the inference. "Who can stand?" is more than if he had said, "None can abide the trial, and escape without everlasting ruin;" for the interrogation is indefinite; not, "How can I?" but, "Who can
449
stand?," When the Holy Ghost would set out the certainty and dreadfulness of the perishing of ungodly men, he doth it by such a kind of expression, wherein there is a deeper sense intimated into the minds of men than any words can well clothe or declare: 1<600417> Peter 4:17, "What shall the end be of them that obey not the gospels." and verse 18, "Where shall the ungodly and the sinner appears." So here, "Who can stand?" There is a deep insinuation of a dreadful ruin as unto all with whom God shall so deal as to mark their iniquities. See <190105>Psalm 1:5.
The psalmist then addressing himself to deal with God about sin, lays down in the first place, in the general, how things must go, not with himself only, but with all the world, upon the supposition he had fixed: "This is not my case only; but it is so with all mankind, every one who is partaker of flesh and blood. Whether their guilt answer that which I am oppressed withal or no, all is one; guilty they are all, and all must perish. How much more must that needs be my condition, who have contracted so great a guilt as I have done!" Here, then, he lays a great argument against himself, on the supposition before laid down: "If none, the holiest, the humblest, the most believing soul, can abide the trial, can endure; how much less can I, who am the chiefest of sinners, the least of saints, who come unspeakably behind them in holiness, and have equally gone beyond them in sin!"
This is the sense and importance of the words. Let us now consider how they are expressive of the actings of the soul whose state and condition is here represented unto us, and what directions they will afford unto us, to give unto them who are fallen into the same state.
WHAT FIRST PRESENTS ITSELF TO A SOUL IN DISTRESS ON THE ACCOUNT OF SIN -- THIS OPENED IN FOUR PROPOSITIONS --
THOUGHTS OF GOD'S MARKING SIN ACCORDING TO THE TENOR OF THE LAW FULL OF DREAD AND TERROR.
WHAT depths the psalmist was in hath been declared; in them what resolution he takes upon himself to seek God alone for relief and recovery hath been also showed; and what earnestness in general he useth therein. Addressing himself unto God in that frame, with that purpose and
450
resolution, the first thing he fixeth on in particular is the greatness of his sin and guilt, according to the tenor of the law. It appears, then, that, --
First, In a sin-perplexed soul's addresses unto God, the first thing that presents itself unto him is God's marking sin according to the tenor of the law. The case is the same in this matter with all sorts of sinners, whether before conversion or in relapses and entanglements after conversion. There is a proportion between conversion and recoveries. They are both wrought by the same means and ways, and have both the same effects upon the souls of sinners, although in sundry things they differ, not now to be spoken unto. What, then, is spoken on this head may be applied unto both sorts, -- to them that are yet unconverted, and to them who are really delivered from their state and condition; but especially unto those who know not whether state they belong unto, that is, to all guilty souls. The law will put in its claim to all. It will condemn the sin, and try what it can do against the sinner. There is no shaking of it off; it must be fairly answered, or it will prevail. The law issues out an arrest for the debt; and it is to no purpose to bid the sergeant be gone, or to entreat him to spare. If payment be not procured, and an acquaintance produced, the soul must to prison." I am going unto God," saith the soul; "he is great and terrible, a marker of sin, and what shall I say unto him?" This makes him tremble, and cry out, "O Lord, who shall stand?" So that it appears hence that, --
Secondly, Serious thoughts of God's marking sin according to the tenor of the law is a thing full of dread and terror to the soul of a sinner. But this is not all; he is not swallowed up in this amazement, crying out only, "Who can stand?" There is included in the words a thorough, sincere acknowledgment of his own sin and the guilt thereof. Mentioning the desert of sin, in his own case, he acknowledgeth his own. So that, --
Thirdly, Sincere sense and acknowledgment for sin, with selfcondemnation in the justification of God, is the first peculiar, especial working of a gracious soul rising out of its entanglements. All this is included in these words. He acknowledgeth both his own guilt and the righteousness of God if he should deal with him according to the demerit of sin.
And these things lie in the words absolutely considered. But the state of the soul here represented carries us on farther. He rests not here, as we
451
shall see in the opening of the next verse, the chief thing aimed at in the whole. And as a transition from the one to the other, that we may still carry on the general design at the entrance laid down, we must take along with us this farther observation: --
Fourthly, Though self-condemnation be an eminent preparation for the discovery of forgiveness in God, yet a poor distressed soul is not to rest in it, nor to rest upon it, but to pass on to the embracing of forgiveness itself.
There is yet a general proposition lying in the words that we may make use of in our passage, and it is this: -- God's marking of iniquities and man's salvation are everlastingly inconsistent. I mean his marking them in the persons of sinners for the ends before mentioned.
Of some of these I shall farther treat, according as the handling of them conduceth to the purpose in hand.
That which I shall begin withal is that which was first laid down, about the effects of serious thoughts concerning God's marking sin according to the tenor of the law; which, as I said, is the first thing that presents itself unto a sin-entangled soul in its addresses unto God.
But this shall not pass alone. I shall draw the two first observations into one, and make use of the first only in the confirmation of the other; which will express the sense of the words absolutely considered. The third and fourth will lead us on in the progress of the soul towards the relief sought after and proposed. That, therefore, which is to be first insisted on comes up to this proposition: --
In a sin-perplexed soul's addresses unto God, the first thing that presents itself unto him is God's marking of sin according to the tenor of the law; which of itself is apt to fill the soul with dread and terror.
I shall first somewhat speak unto it in this, as considered in itself, and then inquire into the concernment of the soul in it, whose condition is here described.
The Lord speaks of some who, when they hear the word of the curse, yet
"bless themselves," and say they shall have "peace," <052919>Deuteronomy 29:19.
452
Let men preach and say what they will of the terror of the Lord, they will despise it; which God threatens with utter ex. termination. And he notes it again as an amazing wickedness, and the height of obdurateness, <243624>Jeremiah 36:24. Generally it is with sinners as it was with Gaal the son of Ebed, Judges 9, when he was fortifying of Sichem against Abimelech. Zebul tells him that Abimelech will come and destroy him." Let him come," saith Gaal, "I shall deal well enough with him. Let him bring forth his army; I fear him not." But upon the very first appearance of Abimelech's army he trembled for fear, verse 36. Tell obdurate sinners of the wrath of God, and that he will come to plead his cause against them; for the most part they take no notice of what you say, nor have any serious thoughts about it, but go on as if they were resolved they should deal well enough with him. Notwithstanding all their stoutness, a day is coming wherein fearfulness shall surprise them, and make them cry out, "Who among us shall dwell with devouring fire? who among us shall dwell with everlasting burnings?" Yea, if the Lord be pleased in this life, in an especial manner, to draw nigh to any of them, they quickly see that their "hearts cannot endure, nor can their hands be strong," <262214>Ezekiel 22:14. Their hands hang down, and their stout hearts tremble like an aspen leaf.
He who first sinned, and had first occasion to have serious thoughts about God's marking of sin, gives us a notable instance of what we have affirmed; and the first in every kind is the measure of all that follows in the same kind. <010308>Genesis 3:8, "He heard the voice of the LORD God;" so he had done before without the least trouble or consternation of spirit. He was made for communion with God; and that he might hear his voice was part of his blessedness. But now saith he, "I heard thy voice and was afraid, and hid myself." He knew that God was coming on the inquest of sin, and he was not able to bear the thoughts of meeting him. Could he have gone into the bowels of the earth from whence he was taken, and have been there hid from God, he would not have failed to have attempted it. Things are now altered with him. In that God whom he loved before as a good, holy, powerful, righteous Creator, Preserver, Benefactor, and Rewarder, he saw nothing now but wrath, indignation, vengeance, and terror. This makes him tremble out those dreadful words, "I heard thy voice and was afraid, and hid myself."
453
The giving out of the law afterwards evinces what effects the consideration of God's proceeding with sinners according to the tenor of it must needs produce: <022018>Exodus 20:18, 19,
"All the people saw the thunderings and the lightnings, and the voice of the trumpet, and the mountain smoking;"
as the apostle also describes it, <581218>Hebrews 12:18. In this manner came forth from the Lord that "fiery law," <053302>Deuteronomy 33:2; so that all who are concerned in it "did exceedingly quake and tremble." And yet all this respects but the severity of the law in general, without the application of it unto any soul in particular. There is a solemnity that carrieth an awe with it in the preparation of an assize to be kept and held by poor worms like ourselves; but the dread of it is peculiar to the malefactors for whose trial and execution all this preparation is made. When a soul comes to think that all this dreadful preparation, this appearance of terrible majesty, these streams of the fiery law, are all pointed towards him, it will make him cry out, "Lord, who can stand?" And this law is still in force towards sinners, even as it was on the day wherein it was given on mount Sinai. Though Moses grew old, yet his strength never failed; nor hath his law, the law given by him, lost any thing of its strength, power, or authority towards sinners. It is still accompanied with thunderings and lightnings, as of old; and it will not fall to represent the terror of the Lord to a guilty soul.
Among the saints themselves I could produce instances to manifest that they have found it to be thus. The cases of Job, David, Heman are known. I shall only consider it in Christ himself. From himself he had no occasion of any discouraging thought, being holy, harmless, undefiled. He fulfilled all righteousness, did his Father's will in all things, and abode in his love. This must needs be attended with the highest peace and most blessed joy. In the very entrance of his trials, he had a full persuasion of a comfortable issue and success; as we may see, <230107>Isaiah 1:7-9. But yet when his soul was exercised with thoughts of God's marking our iniquities upon him, it was "sorrowful unto death." He was "sore amazed, and very heavy," <411433>Mark 14:33, 34. His agony; his blood-sweat; his strong cries and supplications; his reiterated prayers, "If it be possible let this cup pass from me;" his last and dreadful cry, "My God, my God, why hast thou forsaken me?" -- all manifest what apprehensions he had of what it was
454
for God to mark iniquities. Well may poor sinners cry out, "Lord, who shall stand?" when the Son of God himself so trembled under the weight of it.
In serious thoughts of God's marking sin, he is represented unto the soul under all those glorious, terrible attributes and excellencies which axe apt to beget a dread and terror in the hearts of sinners, when they have no relief from any covenant engagements in Christ. The soul looks upon him as the great lawgiver, <590412>James 4:12, -- able to revenge the breach of it, by destroying body and soul in hell fire; as one terrible in holiness, of purer eyes than to behold iniquity; so also in greatness and in power; the living God, into whose hands it is a fearful thing to fall; as attended with vindictive justice, saying, "Vengeance belongeth unto me, I will recompense," <581030>Hebrews 10:30. Now, for a soul to consider God, clothed with all these dreadful and terrible excellencies, coming to deal with sinners according to the tenor of his fiery law, it cannot but make him cry out, with Moses, "I exceedingly fear and quake."
These things work on their minds the conclusion mentioned before, as asserted in these words, -- namely, that God's marking of sin according to the tenor of the law, and man's salvation, are utterly inconsistent; a conclusion that must needs shake a soul when pressed under a sense of its own guilt.
When a person who is really guilty, and knows himself to be guilty, is brought unto his trial, he hath but these four grounds of hope that his safety and his trial may be consistent. He may think that either, --
1. The judge will not be able to find out or discover his crimes; or,
2. That some one will powerfully intercede for him with the judge; or,
3. That the rule of the law is not so strict as to take notice of his miscarriages; or,
4. That the penalty of it is not so severe but that there may be a way of escape. Cut him short of his expectations from some, one, or all of these, and all his hopes must of necessity perish. And how is it in this case?
455
1. Of the Judge we have spoken somewhat already. The present inquiry is, Whether any thing may be hid from him or no, and so a door of escape be opened to a sinner? The apostle tells us that "all things are naked and open unto him," <580413>Hebrews 4:13; and the psalmist, that
"there is not a thought in our hearts, nor a word in our tongue, but he understandeth it afar off, and knoweth it altogether," <19D902P> salm 139:2-4.
What the sinner knows of himself that may cause him to fear, that God knows; and what he knows not of himself that deserves his fear, that God knows also:
"He is greater than our hearts, and knoweth all things," 1<620320> John 3:20.
When God shall not only set in order before the sinner the secret sins which he retains some remembrance of, but also brings to mind and represents unto him that world of filth and folly which either he never took any real notice of or hath utterly forgotten, it will trouble him, yea, confound him.
2. But may not this Judge be entreated to pass by what he knows, and to deal favorably with the sinner? May not an intercessor be obtained to plead in the behalf of the guilty soul? Eli determines this matter, 1<090225> Samuel 2:25,
"If one man sin against smother, the judge shall judge him; but if a man sin against the LORD, who shall intreat for him?"
"There is not," saith Job, "between us jyæ kwi mO , one that might argue the case, in pleading for me, and so make up the matter, `laying his hand upon us both,' Job<180933> 9:33. We now consider a sinner purely under the administration of the law, which knows nothing of a mediator. In that case, who shall take upon him to intercede for the sinner? Besides that all creatures in heaven and earth are engaged in the quarrel of God against sinners, and besides the greatness and terror of his majesty, that will certainly deter all or any of them from undertaking any such work, what is the request that in this case must be put up unto God? Is it not that he would cease to be holy, leave off from being righteous, relinquish his
456
throne, deny himself and his sovereignty, that a rebel, a traitor, his cursed enemy, may live and escape his justice? Is this request reasonable? Is he fit to intercede for sinners that make it? Would he not by so doing prove himself to be the greatest of them? The sinner cannot, then, expect any door of escape to be opened unto him; all the world is against him; and the case must be tried out nakedly between God and him. But, --
3. It may be the rule of the law whereby the sinner is to be tried is not so strict, but that, in the case of such sins as he is guilty of, it may admit of a favorable interpretation; or that the good that he hath done may be laid in the balance against his evil, and so some relief be obtained that way. But the matter is quite otherwise. There is no good action of a sinner, though it were perfectly good, that can lie in the balance with, or compensate the evil of, the least sin committed; for all good is due on another account, though no guilt were incurred. And the payment of money that a man ewes, that he hath borrowed, makes no satisfaction for what he hath stole; no more will our duties compensate for our sins. Nor is there any good action of a sinner but it hath evil and guilt enough attending it to render itself unacceptable; so that men may well cease from thoughts of their supererogation. Besides, where there is any one sin, if all the good in the world might be supposed to be in the same person, yet, in the indispensable order of our dependence on God, nothing of that good could come into consideration until the guilt of that sin were answered for unto the utmost. Now, the penalty of every sin being the eternal ruin of the sinner, all his supposed good can stand him in little stead. And for the law itself, it is an issue of the holiness, righteousness, and wisdom of God; so that there is not any evil so great or small but is forbidden in it, and condemned by it. Hereupon David so states this whole matter, <19E302>Psalm 143:2, "Enter not into judgment with thy servant, for in thy sight shall no man living be justified;" -- that is, if things are to be tried out and determined by the law, no sinner can obtain acquitment; as Paul declares the sense of that place to be, <450320>Romans 3:20, <480216>Galatians 2:16. But yet, --
4. It may be the sentence of the law is not so fierce and dreadful, but that, though guilt be found, there may be yet a way of escape. But the law speaks not one word on this side death to an offender. There is a greatness and an eternity of wrath in the sentence of it; and it is God himself who
457
hath undertaken to see the vengeance of it executed. So that, on all these accounts, the conclusion mentioned must needs be fixed in the soul of a sinner that entertains thoughts of drawing nigh to God.
Though what hath been spoken may be of general use unto sinners of all sorts, whether called home to God or yet strangers to him, yet I shall not insist upon any general improvement of it, because it is intended only for one special end or purpose. That which is aimed at is, to show what are the first thoughts that arise in the heart of a poor entangled soul, when first he begins to endeavor a recovery in a returnal unto God. The law immediately puts in its claim unto him and against him; -- God is represented unto him as angry, displeased, provoked; and his terror more or less besets him round about. This fills him with fear, shame, and confusion of face; so that he knows not what to do. These troubles are greater or lesser, according as God seeth it best for the poor creature's present humiliation and future safety. What, then, doth the sinner? what are his thoughts hereupon? Doth he think to fly from God, and to give over all endeavors of recovery? Doth he say, "This God is a holy and terrible God; I cannot serve him; it is to no purpose for me to look for any thing but fury and destruction from him: and therefore I had as good give over as persist in my design of drawing nigh to him?" It cannot be denied but that in this case thoughts of this nature will be suggested by unbelief, and that sometimes great perplexities arise to the soul by them: but this is not the issue and final product of this exercise of the soul; it produceth another effect; it calls for that which is the first particular working of a gracious soul arising out of its sin-entanglements. This is, as was declared, a sincere sense of sin, and acknowledgment of it, with self-condemnation in the justification of God; this is the first thing that a soul endeavoring a recovery from its depths is brought and wrought unto. His general resolution, to make serious and thorough work with what he hath in hand, was before unfolded. That which, in the next place, we are directed unto in these words is, the reflection on itself, upon the consideration of God's marking iniquity, now mentioned. This is faith's great and proper use of the law; the nature whereof shall be farther opened in the next discourse.
458
THE FIRST PARTICULAR ACTINGS OF A SOUL TOWARDS A RECOVERY OUT OF THE DEPTHS OF SIN - SENSE OF SIN, WHEREIN IT CONSISTS, HOW IT IS WROUGHT -ACKNOWLEDGMENT OF SIN;
ITS NATURE AND PROPERTIES -- SELF-CONDEMNATION.
WHAT is the frame of the soul in general that is excited by grace, and resolves in the strength thereof to attempt a recovery out of the depths of sin-entanglements, hath been declared. We have also showed what entertainments, in general, such a soul had need to expect, yea, ordinarily shall be sure to meet withal. It may be he goes forth at first like Samson with his locks cut, and thinks he will do as at other times; but he quickly finds his peace lost, his wounds painful, his conscience restless, God displeased, and his whole condition, as the utmost of his own apprehension, hazardous. This fills him with the thoughts expressed in this third verse, and fixes the conclusion in his mind discoursed of before. He finds now that he hath the law afresh to deal withal. Thence ariseth that sense and acknowledgment of sin, that self-condemnation in the justification of God, whereof we now speak. He grows not sullen, stubborn, displeased, and so runs away from God; he doth not "utterly faint," despond, and give over, he pleads not any thing in his own justification or for the extenuation of his sin and guilt; he quarrelleth not with, he repineth not against, the holiness, severity, and righteousness of the law of God; but reflects wholly on himself, his own unworthiness, guilt, and desert, and in a sense of them lies down at the foot of God, in expectation of his word and sentence.
Three things in this condition we ascribe unto such a soul: --
FIRST, A sincere sense of sin. There is a twofold sense of sin. The one is general and notional; whereby a man knows what sin is, that himself is a sinner, -- that he is guilty of this or that, these or those sins; only his heart is not affected proportionably to that discovery and knowledge which he hath of these things. The other is active and efficacious. The soul being acquainted with the nature of sin, with its own guilt in reference unto sin in general, as also to this or that sin, is universally influenced by that apprehension unto suitable affections and operations.
Of both these we have an instance in the same person. David, before Nathan's coming to him, had the former; afterwards he had the latter also.
459
It cannot be imagined but that, before the coming of the prophet, he had a general knowledge and sense, not only absolutely of the nature of sin, but also that himself was a sinner, and guilty of those very sins which afterward he was reproved for. To think otherwise is to suppose not only that he was unsainted, but unmanned also and turned into a beast. But yet this wrought not in him any one affection suitable to his condition. And the like may be said of most sinners in the world. But now, when Nathan comes to him, and gives him the latter efficacious sense whereof we speak, we know what effects it did produce.
It is the latter only that is under consideration; and that also is twofold --
1. Legal, or antecedaneous unto conversion;
2. Evangelical, and previous to the recovery from depths, whereof we treat.
How these two differ, and how they may be discerned one from the other, being both of them in their kind sincere, is not my business to declare.
Now, this last, which we assign as the first duty, work, or acting of a returning soul, is a deep and practical apprehension, wrought in the mind and heart of a believing sinner by the Holy Ghost, of sin and its evils, in reference unto the law and love of God, the cross and blood of Christ, the communion and consolation of the Spirit, and all the fruits of love, mercy, or grace that it hath been made partaker of, or on gospel ground hoped for.
1. The principal efficient cause of it is the Holy Ghost. He it is who "convinceth of sin," <431608>John 16:8. He works indeed by means, -- he wrought it in David by the ministry of Nathan, and he wrought it in Peter by the look of Christ, -- but his work it is; no man can work upon his own soul. It will not spring out of men's rational considerations. Though men may exercise their thoughts about such things, as one would think were enough to break the heart of stones, yet if the Holy Ghost put not forth a peculiar efficacy of his own, this sense of sin will not be wrought or produced. As the waters at the pool of Bethesda were not troubled but when an angel descended and moved them, no more will the heart for sin without a saving illapse of the Holy Ghost.
460
2. It is deep apprehension of sin and the evils of it. Slight, transient thoughts about them amount not to the sense of which we speak. "My sorrow," saith David, "is continually before me," <193817>Psalm 38:17. It pressed him always and greatly. Hence he compares this sense of sin wrought by the Holy Ghost to "arrows that stick in the flesh," verse 2; they pain sorely and are always perplexing. Sin, in this sense of it, lays hold on the soul, so that the sinner cannot look up, <194012>Psalm 40:12; and it abides with him, making "his sore run in the night without ceasing," <197702>Psalm 77:2, and depriveth the soul of rest." My soul," saith he, "refused to be comforted." This apprehension of sin lies down and rises with him in whom it is. Transient thoughts, attended with infrequent sighs and ejaculations, little become a returning soul. And, --
3. It is practical. It is not seated only in the speculative part of the mind, hovering in general notions, but it dwells in the practical understanding, which effectually influenceth the will and affections, -- such an apprehension as from which sorrow and humiliation are inseparable. The acts of the practical understanding do so necessarily produce together with them suitable acts of the will and affections, that some have concluded that those are indeed proper acts of the will which are usually ascribed to the understanding. It is so in the mind as that the whole soul is cast into the mould and likeness of it; humiliation, sorrow, self-abhorrency, do live and die with it.
4. (1.) It hath, in the first place, respect unto the law of God. There can be no due consideration of sin wherein the law hath not its place. The law calls for the sinner, and he willingly gives up his sin to be judged by it. There he sees it to be "exceeding sinful," <450713>Romans 7:13. Though a believer be less under the power of the law than others, yet he knows more of the authority and nature of it than others; he sees more of its spirituality and holiness. And the more a man sees of the excellency of the law, the more he sees of the vileness of sin. This is done by a soul in its first endeavor of a recovery from the entanglements of sin. He labors thoroughly to know his disease, that he may be cured. It will do him no good, he knows, to be ignorant of his distemper or his danger. He knows that if his wounds be not searched to the bottom, they will stink and be corrupt. To the law, then, he brings himself and his sin. By that he sees the vileness of the one and the danger of the other. Most men lie still in
461
their depths, because they would willingly escape the first step of their rising. From the bottom of their misery, they would fain at once be at the top of their felicity. The soul managed in this work by the Holy Ghost doth not so. He converseth with the law, brings his sin unto it, and fully hears the sentence of it. When the sin is thoroughly condemned, then he farther takes care of the sinner. As ever you desire to come to rest, avoid not this entrance of your passion unto it. Weigh it well, and attend unto what the law speaks of your sin and its desert, or you will never make a due application to God for forgiveness. As ever you would have your souls justified by grace, take care to have your sins judged by the law.
(2.) There is a respect in it to the love of God; and this breaks the heart of the poor returning sinner. Sorrow from the law shuts itself up in the soul, and strangleth it. Sorrow from the thoughts of the love of God opens it, and causeth it to flow forth. Thoughts of sinning against the love of God, managed by the Holy Ghost; -- what shall I say? their effects in the heart are not to be expressed. This made Ezra cry out, "O my God, I am ashamed and blush to lift. up my face to thee," <150906>Ezra 9:6; and verse 10, "What shall we say after this?" After what? Why, all the fruits of love and kindness they had been made partakers of. Thoughts of love and sin laid together make the soul blush, mourn, be ashamed, and confounded in itself. So <263631>Ezekiel 36:31,
"Then shall ye remember your own evil ways, and your doings that were not good."
When shall they do so? When thoughts and apprehensions of love shall be brought home to them; and, saith he, "Then shall ye lothe yourselves in your own sight." The soul now calls to mind what love, what kindness, and what mercy, what grace, what patience hath been exercised towards it, and whereof it hath been made partaker. The thoughts of all these now come in upon him as streams of water. Such mercy, such communion, such privileges, such hopes of glory, such tastes of heaven, such peace, such consolation, such joy, such communications of the Spirit, -- all to a poor, wretched, cursed, lost, forlorn sinner; and all this despised, neglected! the God of them all provoked, forsaken! "Ah," saith the soul, "whither shall I cause my sorrow to go?" This fills him with shame and confusion of face,
462
makes him mourn in secret, and sigh to the breaking of the loins. And then, --
(3.) The blood and cross of Christ is also brought to remembrance by the Holy Ghost. "Ah," saith the soul, "have I thus requited the wonderful, astonishing love of my Redeemer? Is this the return, the requital, I have made unto him? Are not heaven and earth astonished at the despising of that love, at which they are astonished?" This brake Peter's heart upon the look of Christ. Such words as these from Christ will, in this condition, sound in the ears of the soul: "Did I love thee, and leave my glory to become a scorn and reproach for thy sake? Did I think my life, and all that was dear unto me, too good for thee, to save thee from the wrath to come? Have I been a wilderness unto thee, or a land of darkness? What could I have done more for thee? When I had nothing left but my life, blood, and soul, they went all for thee, that thou mightst live by my death, be washed in my blood, and be saved through my soul's being made an offering for thee! And hast thou thus requited my love, to prefer a lust before me, or by mere sloth and folly to be turned away from me? Go, unkind and unthankful soul, and see if thou canst find another Redeemer." This overwhelms the soul, and even drowns it in tears of sorrow. And then the bitterness also of the sufferings of Christ are brought to mind: "They look on him whom they have pierced, and mourn," <381210>Zechariah 12:10. They remember his gall and wormwood, his cry and tears, his agony and sweat, his desertion and anguish, his blood and death, the sharpness of the sword that was in his soul, and the bitterness of the cup that was put into his hand. Such a soul now looks on Christ, bleeding, dying, wrestling with wrath and curse for him, and seeth his sin in the streams of blood that issued from his side. And all this increaseth that sense of sin whereof we speak. Also, --
(4.) It relates to the communion and consolations of the Holy Ghost, with all the privileges and fruits of love we are by him made partakers of. The Spirit is given to believers, upon the promise of Christ, to dwell in them. He takes up their hearts to be his dwelling-place. To what ends and purposes? That he may purify and sanctify them, make them holy, and dedicate them to God; to furnish them with grace and gifts; to interest them in privileges; to guide, lead, direct, comfort them; to sea] them unto the day of redemption. Now, this Spirit is grieved by sin, <490430>Ephesians
463
4:30, and his dwelling-place defiled thereby, 1<460619> Corinthians 6:19, 3:17. Thoughts hereof greatly sharpen the spiritual sense of sin in a recovering soul. He considers what light, what love, what joy, what consolation, what privileges, it hath by him been made partaker of; what motions, warnings, workings to keep it from sin, it hath found from him; and says within itself, "What have I done? whom have I grieved, whom have I provoked? What if the Lord should now, for my folly and ingratitude, utterly take his Holy Spirit from me? What if I should have so grieved him that he will dwell in me no more, delight in me no more? What dismal darkness and disconsolation, yea, what utter ruin should I be left unto! However, what shame and confusion of face belongs to me for my wretched disingenuity and ingratitude towards him!"
This is the FIRST thing that appears in the returning soul's actings and frame, -- a sincere sense of sin on the account mentioned, wrought in it by the Holy Ghost. And this a soul in the depths described must come unto, if ever it expects or looks for deliverance and a recovery. Let not such persons expect to have a renewed sense of mercy without a revived sense of sin.
SECONDLY. From hence proceedeth an ingenuous, free, gracious acknowledgment of sin. Men may have a sense of sin, and yet suffer it to lie burning as a fire shut up in their bones, to their continual disquietment, and not he able to come off unto a free, soul-opening acknowledgment; yea, confession may be made in general, and mention therein of that very sin wherewith the soul is most entangled, and yet the soul come short of a due performance of this duty.
Consider how the case stood with David: <193203>Psalm 32:3,
"When I kept silence, my bones waxed old through my roaring all the day long."
How could David keep silence, and yet roar all the day long? What is that silence which is consistent with roaring? It is a mere negation of that duty which is expressed, verse 5, that is intended: "I acknowledged my sin unto thee, and mine iniquity have I not hid." It was not a silence of submission and waiting on God that he intends; that would not have produced a wasting of his spiritual strength, as he complains this silence did: "My
464
bones waxed old." Nor yet was it a sullen, stubborn, and contumacious frame that was upon him; but he notes, saith Calvin (and he says well), "Affectum qui medius est inter tolerantiam et contumaciam, vitio et virtuti affinis;" -- "An affection between patience and stubbornness, bordering on the one and other." That is, he had a deep sense of sin; this disquieted and perplexed him all the day long; which he calls his roaring. It weakened and wearied him, making his bones wax old, or his strength decay; yet was he not able to bring his heart to that ingenuous, gracious acknowledgment which, like the lancing of a festered wound, would have given at least some ease to his soul. God's children are ofttimes in this matter like ours. Though they are convinced of a fault, and are really troubled at it, yet they will hardly acknowledge it. So do they. They will go up and down, sigh and mourn, roar all the day long; but an evil and untoward frame of spirit, under the power of unbelief and fear, keeps them from this duty.
Now, that this acknowledgment may be acceptable unto God, it is required, first, that it be free; then, that it be full.
1. It must be free, and spiritually ingenuous. Cain, Pharaoh, Ahab, Judas, came all to an acknowledgment of sin; but it was whether they would or no. It was pressed out of them; it did not flow from them. The confession of a person under the convincing terrors of the law or dread of imminent judgments is like that of malefactors on the rack, who speak out that for which themselves and friends must die. What they say, though it be the truth, is a fruit of force and torture, not of any ingenuity of mind. So is it with merely convinced persons. They come not to the acknowledgment of sin with any more freedom. And the reason is, because all sin hath shame; and for men to be free unto shame is naturally impossible, shame being nature's shrinking from itself and the posture it would appear in. But now the returning soul hath never more freedom, liberty, and aptitude of spirit, than when he is in the acknowledgment of those things whereof he is most ashamed. And this is no small evidence that it proceeds from that Spirit which is attended with that liberty; for "where the Spirit of the Lord is, there is liberty," 2<470317> Corinthians 3:17. When David was delivered from his silence, he expresseth this frame in the performance of his duty: <193205>Psalm 32:5,
465
"I acknowledged my sin unto thee, and mine iniquity have I not hid. I said, I will confess my transgressions."
His mouth is now open, and his heart enlarged, and he multiplies one expression upon another to manifest his enlargement. So doth a soul rising out of its depths, in this beginning of this address unto God. Having the sense of sin before described wrought in him by the Holy Ghost, his heart is made free, and enlarged unto an ingenuous acknowledgment of his sin before the Lord. Herein he pours out his soul unto God, and hath not more freedom in any thing than in dealing about that whereof he is most ashamed.
2. Full also it must be. Reserves ruin confession. If the soul have any secret thought of rolling a sweet morsel under its tongue, of a bow in the house of Rimmon, it is like part of the price kept back, which makes the whole robbery instead of an offering. If there be remaining a bitter root of favoring any one lust or sin, of any occasion of or temptation unto sin, let a man be as open, free, and earnest as can be imagined in the acknowledgment of all other sins and evils, the whole duty is rendered abominable. Some persons, when they are brought into depths and anguish about any sin, and are thereon forced to the acknowledgment of it, at the same time they are little concerned with their other follies and iniquities, that, it may be, are no less provoking unto God than that is from whence their present trouble doth arise. "Let not," as James speaks in another case, "such a man think that he shall receive any thing of the Lord." It must be full and comprehensive, as well as free and ingenuous.
And of such importance is the right performance of this duty, that the promise of pardon is ofttimes peculiarly annexed unto it, as that which certainly carries along with it the other duties which make up a full returnal unto God, <202813>Proverbs 28:13; 1<620109> John 1:9. And that place in Job is remarkable, Job<183327> 33:27, 28, "He looketh upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not; he will deliver his soul from going into the pit, and his life shall see the light." He shall not only be made partaker of pardon, but of consolation also, and joy in the light of God's countenance.
466
THIRDLY. There yet remains self-condemnation with the justification of God, which lies expressly in the words of the verse under consideration; and hereof are two parts: --
1. Self-abhorrency, or dislike. The soul is now wholly displeased with itself, and reflects upon itself with all affections of regret and trouble. So the apostle declares it to have been with the Corinthians, when their godly sorrow was working in them, 2<470711> Corinthians 7:11. Among other things, it wrought in them "indignation and revenge;" or a reflection on themselves with all manner of dislike and abhorrency. In the winding up of the controversy between God and Job, this is the point he rests in. As he had come in general to a free, full, ingenuous acknowledgment of sin, Job<184004> 40:4, 5, so in particular he gives up his whole contest in this abhorrency of himself, Job<184206> 42:6, "I abhor myself, and repent in dust and ashes." "What a vile, wretched creature have I been!" saith the soul. "I blush and am ashamed to think of my folly, baseness, and ingratitude. Is it possible that I should deal thus with the Lord? I abhor, I loathe myself; I would fly anywhere from myself, I am so vile and loathsome, -- a thing to be despised of God, angels, and men." And, --
2. There is self-judging in it also. This the apostle invites the Corinthians unto, 1<461131> Corinthians 11:31, "If we would judge ourselves, we should not be judged." This is a person pronouncing sentence on himself according to the tenor of the law. The soul brings not only its sin but itself also to the law. It puts itself, as to merit and desert, under the stroke and severity of it. Hence ariseth a full justification of God in what sentences soever he shall be pleased to pronounce in the case before him.
And these three things which we have passed through compose the frame and first actings of a gracious soul rising from its depths. They are all of them signally expressed in that place where we have a signal recovery exemplified, <281401>Hosea 14:1-3. And this makes way for the exaltation of grace, the great thing in all this dispensation aimed at by God, <490106>Ephesians 1:6. That which he is now doing is to bring the soul to glory in him, 1<460131> Corinthians 1:31; which is all the return he hath from his large and infinitely bountiful expenses of grace and mercy. Now, nothing can render grace conspicuous and glorious until the soul come to this frame. Grace will not seem high until the soul be laid very low. And this also suits or
467
prepares the soul for the receiving of mercy in a sense of pardon, the great thing aimed at on the part of the sinner; and it prepares it for every duty that is incumbent on him in that condition wherein he is. This brings the soul to waiting with diligence and patience. If things presently answer not our expectation, we are ready to think we have done what we can; if it will be no better, we must bear it as we are able; -- which frame God abhors. The soul in this frame is contented to wait the pleasure of God, as we shall see in the close of this psalm. "Oh," saith such a one, "if ever I obtain a sense of love, if ever I enjoy one smile of his countenance more, it is of unspeakable grace. Let him take his own time, his own season; it is good for me quietly to wait, and to hope for his salvation." And it puts the soul on prayer; yea, a soul in this frame prays always. And there is nothing more evident than that want of a thorough engagement unto the performance of these duties is the great cause why so few come clear off from their entanglement all their days. Men heal their wounds slightly; and, therefore, after a new, painful festering, they are brought into the same condition of restlessness and trouble which they were in before.
GROUNDS OF MISCARRIAGES WHEN PERSONS ARE CONVINCED OF SIN AND HUMBLED: -- RESTING IN THAT
STATE -- RESTING ON IT.
THE soul is not to be left in the state before described. There is other work for it to apply itself unto, if it intend to come unto rest and peace. It hath obtained an eminent advantage for the discovery of forgiveness; but to rest in that state wherein it is, or to rest upon it, will not bring it into its harbor. Three things we discovered before in the soul's first serious address unto God for deliverance, -- sense of sin, acknowledgment of it, and self-condemnation. Two evils there are which attend men oftentimes when they are brought into that state. Some rest in it, and press no farther; some rest upon it, and suppose that it is all which is required of them. The psalmist avoids both these, and notwithstanding all his pressures reacheth out towards forgiveness, as we shall see in the next verse. I shall briefly unfold these two evils, and show the necessity of their avoidance: --
First, By resting or staying in it, I mean the soul's desponding, through discouraging thoughts that deliverance is not to be obtained. Being made deeply sensible of sin, it is so overwhelmed with thoughts of its own
468
vileness and unworthiness as to sink under the burden. Such a soul is "afflicted, and tossed with tempest, and not comforted," <235411>Isaiah 54:11, until it is quite weary; -- as a ship in a storm at sea, when all means of contending are gone, men give up themselves to be driven and tossed by the winds and seas at their pleasure. This brought Israel to that state wherein he cried out,
"My way is hid from the LORD, and my judgment is passed over from my God," <234027>Isaiah 40:27;
and Zion,
"The Lord hath forsaken me, and my Lord hath forgotten me," <234914>Isaiah 49:14.
The soul begins secretly to think there is no hope; God regardeth it not; it shall one day perish; relief is far away, and trouble nigh at hand. These thoughts do so oppress them, that though they forsake not God utterly to their destruction, yet they draw not nigh unto him effectually to their consolation.
This is the first evil that the soul in this condition is enabled to avoid. We know how God rebukes it in Zion:
"Zion said, The LORD hath forsaken me, and my Lord hath forgotten me," <234914>Isaiah 49:14.
But how foolish is Zion, how froward, how unbelieving in this matter! What ground hath she for such sinful despondencies, such discouraging conclusions? "Can a woman," saith the Lord, "forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee." The like reproof he gives to Jacob upon the like complaint, <234028>Isaiah 40:28-81. There is nothing that is more provoking to the Lord, nor more disadvantageous unto the soul, than such sinful despondency; for, --
1. It insensibly weaken, the soul, and disenables it both for present duties and future endeavor, Hence some poor creatures mourn, and even pine away in this condition, never getting one step beyond a perplexing sense of sin all their days. Some have dwelt so long upon it, and have so entangled themselves with a multitude of perplexed thoughts, that at
469
length their natural faculties have been weakened and rendered utterly useless; so that they have lost both sense of sin and every thing else. Against some, Satan hath taken advantage to cast in so many entangling objections into their minds, that their whole time hath been taken up in proposing doubts and objections against themselves; with these they have gone up and down to one and another, and being never able to come unto a consistency in their own thoughts, they have spent all their days in a fruitless, sapless, withering, comfortless condition. Some, with whom things come to a better issue, are yet for a season brought to that discomposure of spirit, or are so filled with their own apprehensions, that when the things which are most proper to their condition are spoken to them, they take no impression in the least upon them. Thus the soul is weakened by dwelling too long on these considerations; until some cry with those in <263310>Ezekiel 33:10, "Our sins are upon us, we pine away in them, how should we then live?"
2. This frame, if it abides by itself, will insensibly give countenance unto hard thoughts of God, and so to repining and weariness in waiting on him. At first the soul neither apprehends nor fears any such issue It supposeth that it shall condemn and abhor itself and justify God, and that for ever. But when relief comes not in, this resolution begins to weaken. Secret thoughts arise in the heart that God is austere, inexorable, and not to be dealt withal. This sometimes casts forth such complaints as will bring the soul unto new complaints before it comes to have an issue of its trials. Here, in humiliation antecedaneous to conversion, many a convinced person perisheth. They cannot wait God's season, and perish under their impatience. And what the saints of God themselves have been overtaken withal in their depths and trials, we have many examples and instances. Delight and expectations are the grounds of our abiding with God. Both these are weakened by a conquering, prevailing sense of sin, without some relief from the discovery of forgiveness, though at a distance. And, therefore, our perplexed soul stays not here, but presseth on towards that discovery.
Secondly, There is a resting on this frame that is noxious and hurtful also. Some finding this sense of sin, with those other things that attend it, wrought in them in some measure, begin to think that now all is well, this is all that is of them required. They will endeavor to make a life from such
470
arguments of comfort as they can take from their trouble. They think this a ground of peace, that they have not peace. Here some take up before conversion, and it proves their ruin. Because they are convinced of sin, and troubled about it, and burdened with it, they think it shall be well with them. But were not Cain, Esau, Saul, Ahab, Judas, convinced of sin and burdened with it? Did this profit them? did it interest them in the promises? Did not the wrath of God overtake them notwithstanding? So is it with many daily; they think their conviction is conversion, and that their sins are pardoned because they have been troubled.
This, then, is that which we reject, which the soul in this condition doth carefully avoid, -- so to satisfy itself with its humiliation, as to make that a ground of supportment and consolation, being thereby kept off from exercising faith for forgiveness; for this is, --
1. A fruit of self-righteousness. For a soul to place the spring of its peace or comfort in any thing of its own, is to fall short of Christ and to take up in self. We must not only be "justified," but "glory" in him also, <234525>Isaiah 45:25. Men may make use of the evidence of their graces, but only as mediums to a farther end; not as the rest of the soul in the least. And this deprives men's very humiliations of all gospel humility. True humility consists more in believing than in being sensible of sin. That is the soul's great self-emptying and abasing; this may consist with an obstinate resolution to scamble for something upon the account of self-endeavors.
2. Though evangelical sense of sin be a grace, yet it is not the uniting grace; it is not that which interests us in Christ, not that which peculiarly and in its own nature exalts him. There is in this sense of sin that which is natural and that which is spiritual; or the matter of it and its spirituality. The former consists in sorrow, trouble, self-abasement, dejection, and anxiety of mind, with the like passions. Of these I may say, as the apostle of afflictions, "They are not joyous, but grievous." They are such as are accompanied with the aversation of the object which they are conversant about. In their own nature they are no more but the soul's retreat into itself, with an abhorrency of the objects of its sorrow and grief. When these affections are spiritualized, their nature is not changed. The soul in and by them acts according to their nature; and doth by them, as such, but retreat into itself, with a dislike of that they are exercised about To take up
471
here, then, must needs be to sit down short of Christ, whether it be for life or consolation.
Let there be no mistake. There can be no evangelical sense of sin and humiliation where there is not union with Christ, <381210>Zechariah 12:10. Only in itself and in its own nature it is not availing. Now, Christ is the only rest of our souls; in any thing, for any end or purpose, to take up short of him is to lose it. It is not enough that we be "prisoners of hope," but we must "turn to our stronghold," <380912>Zechariah 9:12; not enough that we are "weary and heavy laden," but we must "come to him," <401128>Matthew 11:2830. It will not suffice that we are weak, and know we are weak, but we must "take hold on the strength of God," <232704>Isaiah 27:4, 5.
3. Indeed, pressing after forgiveness is the very life and power of evangelical humiliation. How shall a man know that his humiliation is evangelical, that his sorrow is according to God? Is it not from hence he may be resolved, that he doth not in it as Cain did, who cried his sins were greater than he could bear, and so departed from the presence of God; nor as Judas did, who repented and hanged himself; nor as Felix did, -- tremble for a while, and then return to his lusts; nor as the Jews did in the prophet, pine away under their iniquities because of vexation of heart? Nor doth he divert his thoughts to other things, thereby to relieve his soul in his trouble; nor fix upon a righteousness of his own; nor slothfully lie down under his perplexity, but in the midst of it he plies himself to God in Christ for pardon and mercy. And it is the soul's application unto God for forgiveness, and not its sense of sin, that gives unto God the glory of his grace.
Thus far, then, have we accompanied the soul in its depths. It is now looking out for forgiveness; which, what it is, and how we come to have an interest in it, the principal matter in this discourse intended, is nextly to be considered.
472
VERSE FOURTH.
THE WORDS EXPLAINED, AND THE DESIGN OR SCOPE OF THE PSALMIST IN THEM DISCOVERED.
THE state and condition of the soul making application unto God in this psalm is recounted, verse 1. It was in the "depths" not only providential depths of trouble, affliction, and perplexities thereon; but also depths of conscience, distress on the account of sin; as in the opening of those words have been declared.
The application of this soul unto God, with restless fervency and earnestness, in that state and condition; its consideration in the first place of the law, and the severity of God's justice in a procedure thereon, with the inevitable ruin of all sinners if God insist on that way of dealing with them, -- have also been opened and manifested from the foregoing verses.
Being in this estate, perplexed in itself, lost in and under the consideration of God's marking iniquity according to the tenor of the law, that which it fixes on, from whence any relief, stay, or supportment might be expected in such a condition, is laid down in this verse.
Verse 4. -- "But there is forgiveness with thee, that thou mayest be feared."
I shall first open the words as to their signification and importance; then show the design of the psalmist in them, with reference to the soul whose condition is here represented; and, lastly, propose the general truths contained in them, wherein all our concernments do lie.
"There is forgiveness." Ilasmov> say the LXX., and Jerome accordingly, "propitiatio," "propitiation;" which is somewhat more than "venia," or "pardon," as by some it is rendered. hj;ylSi h] æ, Condonatio ipsa, "Forgiveness itself." It is from jlsæ ;, to spare, to pardon, to forgive, to be propitious; and is opposed to lsjæ ;, a word composed of the same letters varied (which is common in that language), signifying to cut off and destroy.
473
Now, it is constantly applied unto sin, and expresseth every thing that concurs to its pardon or forgiveness; as, --
First, It expresseth the mind or will of pardoning, or God's gracious readiness to forgive: <19D605>Psalm 136:5, "Thou, Lord, art good, jLs; wæ ], and ready to forgive;" crhstov< kai< epj ieikh>v, "benign and meek," or "sparing, propitious, -- of a gracious, merciful heard and nature. So <160917>Nehemiah 9:17, "Thou art a God twjO ylsi ] "propitiationum," of propitiations or pardons;" or, as we have rendered it, "ready to forgive," -- "a God of forgivenesses;" or, "all plenty of them is in thy gracious heart," <235507>Isaiah 55:7, "so that thou art always ready to make out pardons to sinners." The word is used again, <270909>Daniel 9:9, to the same purpose.
Secondly, It regards the act of pardoning, or actual forgiveness itself: <19A303>Psalm 103:3, jlæ Se ho æ, "Who forgiveth all thine iniquities," -- "actually dischargeth thee of them;" which place the apostle respecting, renders the word by carisam> enov: <510213>Colossians 2:13, "Having freely forgiven you" (for so much the word imports) "all your trespasses."
And this is the word that God useth in the covenant, in that great promise of grace and pardon, <243134>Jeremiah 31:34.
It is warrantable for us, yea, necessary, to take the word in the utmost extent of its signifcation and use. It is a word of favor, and requires an interpretation tending towards the enlargement of it. We see it may be rendered ilJ asmo>v, or "propitiation;" car> iv, or "grace;" and "venia," or "pardon;" and may denote these three things: --
1. The gracious, tender, merciful heart and will of God, who is the God of pardons and forgivenesses; or ready to forgive, to give out mercy, to add to pardon.
2. A respect unto Jesus Christ, the only ilJ asmov> , or propitiation for sin, as he is expressly called, <450325>Romans 3:25; 1<620202> John 2:2. And this is that which interposeth between the gracious heart of God and the actual pardon of sinners. All forgiveness is founded on propitiation.
3. It denotes condonation, or actual forgiveness itself, as we are made partakers of it; comprising it both actively, as it is an act of grace in God, and passively, as terminated in our souls, with the deliverance that attends
474
it. In this sense, as it looks downwards and in its effects respects us, it is of mere grace; as it looks upwards to its causes and respects the Lord Christ, it is from propitiation or atonement. And this is that pardon which is administered in the covenant of grace.
Now, as to the place which these words enjoy in this psalm, and their relation to the state and condition of the soul here mentioned, this seems to be their importance: --
"O Lord, although this must be granted, that if thou shouldst mark iniquities according to the tenor of the law, every man living must perish, and that for ever; yet there is hope for my soul, that even I, who am in the depths of sin-entanglements, may find acceptance with thee: for whilst I am putting my mouth in the dust, if so be there may be hope, I find that there is an atonement, a propitiation made for sin, on the account whereof thou sayest thou hast found a ransom, and wilt not deal with them that come unto thee according to the severity and exigence of thy justice; but art gracious, loving, tender, ready to forgive and pardon, and dost so accordingly. THERE IS FORGIVENESS WITH THEE."
The following words, "Therefore thou shalt be feared," or "That thou mayest be feared," though in the original free from all ambiguity, yet are so signally varied by interpreters, that it may not be amiss to take notice of it in our passage.
The Targum hath it, "That thou mayest be seen." This answers not the word, But it doth the sense of the place well enough. God in his displeasure is said to hide himself or his face: <230817>Isaiah 8:17, "The LORD hideth his face from the house of Jacob." By forgiveness we obtain again the light of his countenance. This dispels the darkness and clouds that are about him, and gives us a comfortable prospect of his face and favor. "There is forgiveness with him that he may be seen." Besides, there is but one letter different in the original words, and that which is usually changed for the other.
The LXX. render them, Eneka tou~ onj om> atov> sou, -- "For thy name's sake," or "thy own sake;" that is, freely, without any respect unto any thing in us. This also would admit of a fair and sound construction, but
475
that there is more than ordinary evidence of the places being corrupted: for the Vulgar Latin, which, as to the Psalms, was translated out of the LXX., renders these words, "Propter legera tuam," -- "For thy law's sake;" which makes it evident that that translator reads the words e[neka tou~ no>mou sou, and not onj om> atov, as now we read. Now, though this hath in itself no proper sense (for forgiveness is not bestowed for the law's sake), yet it discovers the original of the whole mistake. hr;wOT, "the law," differs but in one letter from arWe T; i, "that thou mayest be feared;" by a mistake whereof this e[neka tou~ nom> ou, "for thy law's sake," crept into the text. Nor doth this any thing countenance the corrupt figment of the novelty of the Hebrew vowels and accents, as though this difference might arise from the LXX. using a copy that had none, -- that is, before their invention, which might occasion mistakes and differences; for this difference is in a letter as well as in the vowels, and therefore there can be no color for this conceit, unless we say also that they had copies of old with other consonants than those we now enjoy. Bellarmine, in his exposition of this place, endeavors to give countenance unto the reading of the Vulgar Latin, "For thy law's sake;" affirming that by the law here, not the law of our obedience is intended, but the law or order of God's dealing with us, that is, his mercy and faithfulness; -- which is a mere new invention to countenance an old error, which any tolerable ingenuity would have confessed, rather than have justified by so sorry a pretense; for neither is that expression or that word ever used in the sense here by him feigned, nor can it have any such signification.
Jerome renders these words, "Ut sis terribilis," -- "That thou mayest be dreadful or terrible;" doubtless not according to the intendment of the place. It is for the relieving of the soul, and not for the increasing of its dread and terror, that this observation is made, "There is forgiveness with thee."
But the words are clear, and their sense is obvious.arWe ;Ti ^[mæ læ ], -- "Therefore thou shalt be feared;" or, "That thou mayest be feared."
By the "fear of the LORD," in the Old Testament, the whole worship of God, moral and instituted, all the obedience which we owe unto him, both for matter and manner, is intended. Whatever we are to perform unto God, being to be carried on and performed with reverence and godly fear, by a
476
metonymy of the adjunct, that name is given to the whole. "That thou mayest be feared," then, is, "That thou mayest be served, worshipped; that I, who am ready to faint and give over on the account of sin, may yet be encouraged unto, and yet continue in, that obedience which thou requirest at my hands:" and this appears to be the sense of the whole verse, as influenced by and from those foregoing: --
"Although, O Lord, no man can approach unto thee, stand before thee, or walk with thee, if thou shouldst mark their sins and follies according to the tenor of the law, nor could they serve so great and holy a God as thou art; yet because I know from thy revelation of it that there is also with thee, on the account of Jesus Christ the propitiation, pardon and forgiveness, I am encouraged to continue with thee, waiting for thee, worshipping of thee, when, without this discovery, I should rather choose to have rocks and mountains fall upon me, to hide me from thy presence."
"But there is forgiveness with thee, and therefore thou shalt be feared."
The words being thus opened, we may take a full view in them of the state and condition of the soul expressed in this psalm; and that answering the experiences of all who have had any thing to do with God in and about the depths and entanglements of sin.
Having in and from his great depths, verse 1, addressed himself with fervent, redoubled cries, yea, outcries to God, and to him alone, for relief, verses 1, 2; having also acknowledged his iniquities, and considered them according to the tenor of the law, verse 3; he confesseth himself to be lost and undone for ever on that account, verse 3. But he abides not in the state of self-condemnation and dejection of soul; he says not, "There is no hope; God is a jealous God, a holy God, I cannot serve him; his law is a fiery law, which I cannot stand before; so that I had as good give over, sit down and perish, as contend any longer!" No; but searching by faith into the discovery that God makes of himself in Christ through the covenant of grace, he finds a stable foundation of encouragement to continue waiting on him, with expectation of mercy and pardon.
477
PROPOSITIONS OR OBSERVATIONS FROM THE FORMER EXPOSITION OF THE WORDS - THE FIRST PROPOSED TO CONFIRMATION - NO ENCOURAGEMENT FOR ANY SINNER TO APPROACH UNTO GOD WITHOUT A DISCOVERY OF FORGIVENESS.
FROM the words unfolded, as they lie in their contexture in the psalm, the ensuing propositions do arise: --
First, Faith's discovery of forgiveness in God, though it have no present sense of its own peculiar interest therein, is the great supportment of a sin-perplexed soul.
Secondly, Gospel forgiveness, whose discovery is the sole supportment of sin-distressed souls, relates to the gracious heart or good will of the Father, the God of forgiveness, the propitiation that is made by the blood of the Son, and free condonation or pardon according to the tenor of the covenant of grace.
Thirdly, Faith's discovery of forgiveness in God is the sole bottom of adherence to him, in acceptable worship and reverential obedience.
The first of these is that whose confirmation and improvement I principally aim at; and the others only so far as they have coincidence therewith, or may be used in a subserviency to the illustration or demonstration thereof.
In the handling, then, of this truth, that it may be of the more advantage unto them whose good is sought and intended in the proposal and management of it, I shall steer this course, and show, --
FIRST, That there is not the least encouragement to the soul of a sinner to deal with God without this discovery.
SECONDLY, That this discovery of forgiveness in God is a matter great, holy, and mysterious; and which very few on gospel abiding grounds do attain unto.
THIRDLY, That yet this is a great, sacred, and certain truth, as from the manifold evidences of it may be made to appear.
478
FOURTHLY, That this is a stable supportment unto a sin-distressed soul shall be manifested, and the whole applied, according to the several concernments of those who shall consider it.
FIRST. There is not the least encouragement for the soul of a sinner to entertain any thoughts of approaching unto God without this discovery. All the rest of the world is covered with a deluge of wrath. This is the only ark whereunto the soul may repair and find rest. All without it is darkness, curse, and terror.
We have an instance and example of it, beyond all exception, in Adam. When he knew himself to be a sinner (and it was impossible for him, as we shall show afterward, to make a discovery of any such thing as forgiveness with God), he laid aside all thoughts of treating with him; the best of his foolish contrivance was for an escape: <010310>Genesis 3:10, "I heard thy voice," saith he to God, "in the garden, and I was AFRAID, because I was naked; and I HID myself." Nothing but "Thou shalt die the death," sounded in his ears. In the morning of that day, he was made by the hand of God; a few hours before, he had converse and communion with him, with boldness and peace; why, then, doth nothing now but fear, flying, and hiding, possess him? Adam had sinned, the promise was not yet given, no revelation made of forgiveness in God; and what other course than that vain and foolish one to fix upon he knew not. No more can any of his posterity, without this revelation. What else any of them hath fixed on in this case hath been no less foolish than his hiding; and in most, more pernicious. When Cain had received his sentence from God, it is said "he went out hwO;hy] ynep]Limi, from the presence" or face "of the LORD," <010416>Genesis 4:16. From his providential presence he could never subduct himself: so the psalmist informs us at large, <19D907>Psalm 139:7-10. The very heathen knew, by the light of nature, that guilt could never drive men out of the reach of God: --
"Quo fugis Encelade? quascunque accesseris oras
Sub Jove semper eris."
They knew that di>kh (the vengeance of God) would not spare sinners, nor could be avoided, <442804>Acts 28:4. From God's gracious presence, which he never enjoyed, he could not depart. It was, then, his presence as to his
479
worship, and all outward acts of communion, that he forsook, and departed from. He had no discovery by faith of forgiveness, and therefore resolved to have no more to do with God, nor those who cleaved to him; for it respects his course, and not any one particular action.
This also is stated, <233314>Isaiah 33:14,
"The sinners in Zion are afraid; fearfulness hath surprised the hypocrites. Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?"
The persons spoken of are sinners, great sinners, and hypocrites. Conviction of sin and the desert of it was fallen upon them; a light to discern forgiveness they had not; they apprehend God as devouring fire and everlasting burnings only, -- one that would not spare, but assuredly inflict punishment according to the desert of sin; and thence is their conclusion, couched in their interrogation, that there can be no intercourse of peace between him and them, -- there is no abiding, no enduring of his presence. And what condition this consideration brings the souls of sinners unto, when conviction grows strong upon them, the Holy Ghost declares: <330606>Micah 6:6, 7,
"Wherewith shall I come before the LORD, and bow myself before the high God? shall I come before him with burnt-offerings, with calves of a year old? Will the LORD be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?"
Sense of sin presseth, forgiveness is not discovered (like the Philistines on Saul, Samuel not coming to his direction); and how doth the poor creature perplex itself in vain, to find out a way of dealing with God? "Will a sedulous and diligent observation of his own ordinances and institutions relieve me? `Shall I come before him with burnt-offerings, with calves of a year old?'" Alas! thou art a sinner, and these sacrifices cannot make thee "perfect," or acquit thee, <581001>Hebrews 10:1.
"Shall I do more than ever he required of any of the sons of men? O that I had `thousands of rams, and ten thousands of rivers of oil' to offer to him!"
480
Alas! if thou hadst all the "bulls and goats" in the world, "it is not possible that their blood should take away sins," verse 4. "But I have heard of them who have snatched their own children from their mothers' breasts, and cast them into the fire, until they were consumed, so to pacify their consciences in expiating the guilt of their iniquities. Shall I take this course? will it relieve me? I am ready to part with my `first-born' into the fire, so I may have deliverance from my `transgression.' Alas! this never came into the heart of God to approve or accept of. And as it was then, whilst that kind of worship was in force, so is it still as to any duties really to be performed, or imaginarily. Where there is no discovery of forgiveness, they will yield the soul no relief, no supportment; God is not to be treated upon such terms.
GREATNESS AND RARENESS OF THE DISCOVERY OF FORGIVENESS IN GOD -- REASONS OF IT: -- TESTIMONIES
OF CONSCIENCE AND LAW AGAINST IT, ETC.
SECONDLY. This discovery of forgiveness in God is great, holy, and mysterious, and which very few on gospel grounds do attain unto.
All men, indeed, say there is; most men are persuaded that they think so. Only men in great and desperate extremities, like Cain or Spira, seem to call it into question. But their thoughts are empty, groundless, yea, for the most part wicked and atheistical. Elihu tells us, that to declare this aright to a sinful soul, it is the work of "a messenger, an interpreter, one among a thousand," Job<183323> 33:23; that is, indeed, of Christ himself. The common thoughts of men about this thing are slight and foolish, and may be resolved into those mentioned by the psalmist, <190121>Psalm 1:21. They think that "God is altogether such an one as themselves;" that, indeed, he takes little or no care about these things, but passeth them over as slightly as they do themselves. That, notwithstanding all their pretences, the most of men never had indeed any real discovery of forgiveness, shall be afterward undeniably evinced; and I shall speedily show the difference that is between their vain credulity and a gracious gospel discovery of forgiveness in God. For it must be observed, that by this discovery I intend both the revelation of it made by God and our understanding and reception of that revelation to our own advantage; as shall be showed immediately.
481
Now, the grounds of the difficulty intimated consist partly in the hinderances that lie in the way of this discovery, and partly in the nature of the thing itself that is discovered; of both which I shall briefly treat.
But here, before I proceed, somewhat must be premised to show what it is that I particularly intend by a discovery of forgiveness. It may, then, be considered two ways: --
1. For a doctrinal, objective discovery of it in its truth.
2. An experimental, subjective discovery of it in its power.
In the first sense, forgiveness in God hath been discovered ever since the giving out of the first promise: God revealed it in a word of promise, or it could never have been known; as shall be afterward declared. In this sense, after many lesser degrees and advancements of the light of it, it was fully and gloriously brought forth by the Lord Jesus Christ in his own person, and is now revealed and preached in the gospel, and by them to whom the word of reconciliation is committed; and to declare this is the principal work of the ministers of the gospel. Herein lie those unsearchable treasures and riches of Christ, which the apostle esteemed as his chiefest honor and privilege that he was intrusted with the declaration and dispensation of, <490308>Ephesians 3:8, 9. I know by many it is despised, by many traduced, whose ignorance and blindness is to be lamented; but the day is coming which will manifest every man's work of what sort it is. In the latter sense, how it is made by faith in the soul, shall in its proper place be farther opened and made known. Here many men mistake and deceive themselves. Because it is so in the book, they think it is so in them also. Because they have been taught it, they think they believe it. But it is not so; they have not heard this voice of God at any time, nor seen his shape. It hath not been revealed unto them in its power.
To have this done is a great work; for, --
First, The constant voice of conscience lies against it. Conscience, if not seared, inexorably condemneth and pronounceth wrath and anger upon the soul that hath the least guilt cleaving to it. Now, it hath this advantage, it lieth close to the soul, and by importunity and loud speaking it will be heard in what it hath to say; it will make the whole soul attend, or it will speak like thunder. And its constant voice is, that where there is guilt there
482
must be judgment, <450214>Romans 2:14, 15. Conscience naturally knows nothing of forgiveness; yea, it is against its very trust, work, and office to hear any thing of it. If a man of courage and honesty be intrusted to keep a garrison against an enemy, let one come and tell him that there is peace made between those whom he serves and their enemies, so that he may leave his guard, and set open the gates, and cease his watchfulness; how wary will he be, lest under this pretense he be betrayed! "No," saith he; "I will keep my hold until I have express order from my superiors." Conscience is intrusted with the power of God in the soul of a sinner, with command to keep all in subjection with reference unto the judgment to come. It will not betray its trust in believing every report of peace. No; but this it says, and it speaks in the name of God, "Guilt and punishment are inseparable twins; if the soul sin, God will judge. What tell you me of forgiveness? I know what my commission is, and that I will abide by. You shall not bring in a superior commander, a cross principle, into my trust; for if this be so, it seems I must let go my throne, -- another lord must come in;" not knowing, as yet, how this whole business is compounded in the blood of Christ. Now, whom should a man believe if not his own conscience, which, as it will not flatter him, so it intends not to affright him, but to speak the truth as the matter requireth? Conscience hath two works in reference unto sin, -- one to condemn the acts of sin, another to judge the person of the sinner; both with reference to the judgment of God. When forgiveness comes, it would sever and part these employments, and take one of them out of the hand of conscience; it would divide the spoil with this strong one. It shall condemn the fact, or every sin: but it shall no more condemn the sinner, the person of the sinner; that shall be freed from its sentence. Here conscience labors with all its might to keep its whole dominion, and to keep out the power of forgiveness from being enthroned in the soul. It will allow men to talk of forgiveness, to hear it preached, though they abuse it every day; but to receive it in its power, that stands up in direct opposition to its dominion. "In the kingdom," saith conscience, "I will be greater than thou;" and in many, in the most, it keeps its possession, and will not be deposed.
Nor, indeed, is it an easy work so to deal with it. The apostle tells us that all the sacrifices of the law could not do it, <581002>Hebrews 10:2: they could not bring a man into that estate wherein he "should have no more
483
conscience of sin;" -- that is, conscience condemning the person; for conscience in a sense of sin, and condemnation of it, is never to be taken away. And this can be no otherwise done but by the blood of Christ, as the apostle at large there declares.
It is, then, no easy thing to make a discovery of forgiveness unto a soul, when the work and employment which conscience, upon unquestionable grounds, challengeth unto itself lies in opposition unto it. Hence is the soul's great desire to establish its own righteousness, whereby its natural principles may be preserved in their power. Let self-righteousness be enthroned, and natural conscience desires no more; it is satisfied and pacified. The law it knows, and righteousness it knows; but as for forgiveness, it says, "Whence is it?" Unto the utmost, until Christ perfects his conquest, there are on this account secret strugglings in the heart against free pardon in the gospel, and fluctuations of mind and spirit about it. Yea, hence are the doubts and fears of believers themselves. They are nothing but the strivings of conscience to keep its whole dominion, to condemn the sinner as well as the sin. More or less it keeps up its pretensions against the gospel whilst we live in this world. It is a great work that the blood of Christ hath to do upon the conscience of a sinner; for whereas, as it hath been declared, it hath a power, and claims a right to condemn both sin and sinner, the one part of this its power is to be cleared, strengthened, made more active, vigorous, and watchful, the other to be taken quite away. It shall now see more sins than formerly, more of the vileness of all sins than formerly, and condemn them with more abhorrency than ever, upon more and more glorious accounts than formerly; but it is also made to see an interposition between these sins and the person of the sinner who hath committed them, which is no small or ordinary work.
Secondly, The law lies against this discovery. The law is a beam of the holiness of God himself. What it speaks unto us, it speaks in the name and authority of God; and I shall briefly show concerning it these two things --
1. That this is the voice of the law, -- namely, that there is no forgiveness for a sinner.
484
2. That a sinner hath great reason to give credit to the law in that assertion.
1. It is certain that the law knows neither mercy nor forgiveness. The very sanction of it lies wholly against them: "The soul that sinneth, it shall die;" "Cursed is he that continueth not in all things in the book of the law to do them," <052726>Deuteronomy 27:26; [<480310>Galatians 3:10.] Hence the apostle pronounceth universally, without exception, that they who "are under the law are under the curse," <480310>Galatians 3:10; and saith he, verse 12, "The law is not of faith." There is an inconsistency between the law and believing; they cannot have their abode in power together. "`Do this and live;' fail and die," is the constant, immutable voice of the law. This it speaks in general to all, and this in particular to every one.
2. The sinner seems to have manifold and weighty reasons to attend to the voice of this law, and to acquiesce in its sentence; for, --
(1.) The law is connatural to him; his domestic, his old acquaintance. It came into the world with him, and hath grown up with him from his infancy. It was implanted in his heart by nature, -- is his own reason; he can never shake it off or part with it. It is his familiar, his friend, that cleaves to him as the flesh to the bone; so that they who have not the law written cannot but show forth the work of the law, <450214>Romans 2:14, 15, and that because the law itself is inbred to them. And all the faculties of the soul are at peace with it, in subjection to it. It is the bond and ligament of their union, harmony, and correspondency among themselves, in all their moral actings. It gives life, order, motion to them all. Now, the gospel, that comes to control this sentence of the law, and to relieve the sinner from it, is foreign to his nature, a strange thing to him, a thing he hath no acquaintance or familiarity with; it hath not been bred up with him; nor is there any thing in him to side with it, to make a party for it, or to plead in its behalf. Now, shall not a man rather believe a domestic, a friend, indeed himself, than a foreigner, a stranger, that comes with uncouth principles, and such as suit not its reason at all? 1<460118> Corinthians 1:18.
(2.) The law speaks nothing to a sinner but what his conscience assures him to be true. There is a constant concurrence in the testimony of the law and conscience. When the law says, "This or that is a sin worthy of
485
death," conscience says, "It is even so," <450132>Romans 1:32. And where the law of itself, as being a general rule, rests, conscience helps it on, and says, "This and that sin, so worthy of death, is the soul guilty of." "Then die," saith the law, "as thou hast deserved." Now, this must needs have a mighty efficacy to prevail with the soul to give credit to the report and testimony of the law; it speaks not one word but what he hath a witness within himself to the truth of it. These witnesses always agree; and so it seems to be established for a truth that there is no forgiveness.
(3.) The law, though it speak against the soul's interest, yet it speaks nothing but what is so just, righteous, and equal, that it even forceth the soul's consent. So Paul tells us, that men know this voice of the law to be the "judgment of God," <450132>Romans 1:32. They know it, and cannot but consent unto it, that it is the judgment of God, -- that is, good, righteous, equal, not to be controlled. And, indeed, what can be more righteous than its sentence? It commands obedience to the God of life and death; promiseth a reward, and declares that for non-performance of duty, death will be inflicted. On these terms the sinner cometh into the world. They are good, righteous, holy; the soul accepts of them, and knows not what it can desire better or more equal. This the apostle insists upon, chap. 7:12, 13, "Wherefore the law is holy, and the commandment holy, and just, and good. Was then that which was good made death unto me? God forbid. But sin, that it might appear sin, working death in me by that which is good; that sin by the commandment might become exceeding sinful." Wherever the blame falls, the soul cannot but acquit the law, and confess that what it says is righteous and uncontrollably equal. And it is meet things should be so. Now, though the authority and credit of a witness may go very far in a doubtful matter, when there is a concurrence of more witnesses it strengthens the testimony; but nothing is so prevalent to beget belief as when the things themselves that are spoken are just and good, not liable to any reasonable exception. And so is it in this case: unto the authority of the law and concurrence of conscience, this also is added, the reasonableness and equity of the thing itself proposed, even in the judgment of the sinner, -- namely, that every sin shall be punished, and every transgression receive a meet recompense of reward.
(4.) But yet farther. What the law says, it speaks in the name and authority of God. What it says, then, must be believed, or we make God a
486
liar. It comes not in its own name, but in the name of him who appointed it. You will say, then, "Is it so indeed? Is there no forgiveness with God? For this is the constant voice of the law, which you say speaks in the name and authority of God, and is therefore to be believed." I answer briefly with the apostle, "What the law speaks, it speaks to them that are under the law." It doth not speak to them that are "in Christ," whom the "law of the Spirit of life hath set free from the law of sin and death;" but to them that are "under the law" it speaks; and it speaks the very truth, and it speaks in the name of God, and its testimony is to be received. It says there is no forgiveness in God, namely, to them that are under the law; and they that shall flatter themselves with a contrary persuasion will find themselves wofully mistaken at the great day.
On these and the like considerations, I say, there seems to be a great deal of reason why a soul should conclude that it will be according to the testimony of the law, and that he shall not find forgiveness. Law and conscience close together, and insinuate themselves into the thoughts, mind, and judgment of a sinner. They strengthen the testimony of one another, and greatly prevail. If any are otherwise minded, I leave them to the trial. If ever God awaken their consciences to a thorough performance of their duty, -- if ever he open their souls, and let in the light and power of the law upon them, -- they will find it no small work to grapple with them. I am sure that eventually they prevail so far, that in the preaching of the gospel we have great cause to say, "Lord, who hath believed our report?" We come with our report of forgiveness, but who believes it? by whom is it received? Neither doth the light, nor conscience, nor conversation of the most, allow us to suppose it is embraced.
Thirdly, The ingrafted notions that are in the minds of men concerning the nature and justice of God lie against this discovery also. There are in all men by nature indelible characters of the holiness and purity of God, of his justice and hatred of sin, of his invariable righteousness in the government of the world, that they can neither depose nor lay aside; for notions of God, whatever they are, will bear sway and role in the heart, when things are put to the trial. They were in the heathens of old; they abode with them in all their darkness; as might be manifested by innumerable instances. But so it is in all men by nature. Their inward thought is, that God is an avenger of sin; that it belongs to his rule and
487
government of the world, his holiness and righteousness, to take care that every sin be punished; this is his judgment, which all men know, as was observed before, <450132>Romans 1:32. They know that it is a righteous thing with God to render tribulation unto sinners. From thence is that dread and fear which surpriseth men at an apprehension of the presence of God, or of any thing under him, above them, that may seem to come on his errand. This notion of God's avenging all sin exerts itself secretly but effectually. So Adam trembled, and hid himself. And it was the saying of old, "I have seen God, and shall die." When men are under any dreadful providence, -- thunderings, lightnings, tempests, in darkness, -- they tremble; not so much at what they see, or hear, or feel, as from their secret thoughts that God is nigh, and that he is a consuming fire.
Now, these inbred notions lie universally against all apprehensions of forgiveness, which must be brought into the soul from without doors, having no principle of nature to promote them.
It is true, men by nature have presumptions and common ingrafted notions of other properties of God besides his holiness and justice, -- as of his goodness, benignity, love of his creatures, and the like; but all these have this supposition inlaid with them in the souls of men, namely, that all things stand between God and his creatures as they did at their first creation. And as they have no natural notion of forgiveness, so the interposition of sin weakens, disturbs, darkens them, as to any improvement of those apprehensions of goodness and benignity which they have. If they have any notion of forgiveness, it is from some corrupt tradition, and not at all from any universal principle that is inbred in nature, such as are those which they have of God's holiness and vindictive justice.
And this is the first ground; from whence it appears that a real, solid discovery of forgiveness is indeed a great work; many difficulties and hinderances lie in the way of its accomplishment.
FALSE PRESUMPTIONS OF FORGIVENESS DISCOVERED -- DIFFERENCES BETWEEN THEM AND FAITH EVANGELICAL.
BEFORE I proceed to produce and manage the remaining evidences of this truth, because what hath been spoken lies obnoxious and open to an
488
objection, which must needs rise in the minds of many, that it may not thereby be rendered useless unto them, I shall remove it out of the way, that we may pass on to what remains.
It will, then, be said, "Doth not all this lie directly contrary to our daily experience? Do ye not find all men full enough, most too full, of apprehensions of forgiveness with God? What so common as God is merciful? Are not the consciences and convictions of the most stifled by this apprehension? Can you find a man that is otherwise minded? Is it not a common complaint, that men presume on it unto their eternal ruin? Certainly, then, that which all men do, which every man can so easily do, and which you cannot keep men off from doing, though it be to their hurt, hath no such difficulty in it as is pretended." And on this very account hath this weak endeavor to demonstrate this truth been by some laughed to scorn; men who have taken upon them the teaching of others, but, as it seems, had need be taught themselves the very "first principles of the oracles of God."
Ans. All this, then, I say, is so, and much more to this purpose may be spoken. The folly and presumption of poor souls herein can never be enough lamented. But it is one thing to embrace a cloud, a shadow, another to have the truth in reality. I shall hereafter show the true nature of forgiveness and wherein it doth consist, whereby the vanity of this selfdeceiving will be discovered and laid open. It will appear in the issue, that, notwithstanding all their pretensions, the most of men know nothing at all, or not any thing to the purpose, of that which is under consideration. I shall, therefore, for the present, in some few observations, show how far this delusion of many differs from a true gospel discovery of forgiveness, such as that we are inquiring after.
First, The common notion of forgiveness that men have in the world is twofold --
1. An atheistical presumption on God, that he is not so just and holy, or not just and holy in such a way and manner, as he is by some represented, is the ground of their persuasion of forgiveness. Men think that some declarations of God are fitted only to make them mad; that he takes little notice of these things; and that what he doth he will easily pass by, as, they suppose, better becomes him. "Come, `let us eat and drink, for
489
tomorrow we shall die."" This is their inward thought, "The Lord will not do good, neither will he do evil;" which, says the psalmist, is men's thinking that God is such a one as themselves, <195021>Psalm 50:21. They have no deep nor serious thoughts of his greatness, holiness, purity, severity, but think that he is like themselves, so far as not to be much moved with what they do. What thoughts they have of sin, the same they think God hath. If with them a slight ejaculation be enough to expiate sin, that their consciences be no more troubled, they think it is enough with God that it be not punished. The generality of men make light work of sin; and yet in nothing doth it more appear what thoughts they have of God. He that hath slight thoughts of sin had never great thoughts of God. Indeed, men's undervaluing of sin ariseth merely from their contempt of God. All sin's concernments flow from its relation unto God; and as men's apprehensions are of God, so will they be of sin, which is an opposition to him. This is the frame of the most of men, -- they know little of God, and are little troubled about any thing that relates unto him. God is not reverenced, sin is but a trifle, forgiveness a matter of nothing; whoso will may have it for asking. But shall this atheistical wickedness of the heart of man be called a discovery of forgiveness? Is not this to make God an idol? He who is not acquainted with God's holiness and purity, who knows not sin's desert and sinfulness, knows nothing of forgiveness.
2. From the doctrine of the gospel commonly preached and made known, there is a general notion begotten in the minds of men that God is ready to forgive. Men, I say, from hence have a doctrinal apprehension of this truth, without any real, satisfactory foundation of that apprehension as to themselves. This they have heard, this they have been often told; so they think, and so they resolved to do. A general persuasion hereof spreads itself over all to whom the sound of the gospel doth come. It is not fiducially resolved into the gospel, but is an opinion growing out of the report of it.
Some relief men find by it in the common course of their conversation, in the duties of worship which they do perform, as also in their troubles and distresses, whether internal and of conscience, or external and of providence, so that they resolve to retain it.
490
And this is that which I shall briefly speak unto, and therein manifest the differences between this common prevailing apprehension of forgiveness, and faith's discovery of it to the soul in its power.
(1.) That which we reject is loose and general; not fixed, ingrafted, or planted on the mind. So is it always where the minds of men receive things only in their notion and not in their power. It wants fixedness and foundation; which defects accompany all notions of the mind that are only retained in the memory, not implanted in the. judgment. They have general thoughts of it, which they use as occasion serves. They hear that God is a merciful God, and as such they intend to deal with him. For the true bottom, rise, and foundation of it, -- whence or on what account the pure and holy God, who will do no iniquity, the righteous God, whose judgment it is that they that commit sin are worthy of death, should yet pardon iniquity, transgression, and sin, -- they weigh it not, they consider it not; or, if they do, it is in a slight and notional way, as they consider the thing itself. They take it for granted so it is, and are never put seriously upon the inquiry how it comes to be so; and that because indeed they have no real concernment in it. How many thousands may we meet withal who take it for granted that forgiveness is to be had with God, that never yet had any serious exercise in their souls about the grounds of it, and its consistency with his holiness and justice! But those that know it by faith have a sense of it fixed particularly and distinctly on their minds. They have been put upon an inquiry into the rise and grounds of it in Christ; so that on a good and unquestionable foundation they can go to God and say, "There is forgiveness with thee." They see how and by what means more glory comes unto God by forgiveness than by punishing of sin; which is a matter that the other sort of men are not at all solicitous about. If they may escape punishment, whether God have any glory or no, for the most part they are indifferent.
(2.) The first apprehension ariseth without any trial upon inquiry in the consciences of them in whom it is. They have not, by the power of their convictions and distresses of conscience, been put to make inquiry whether this thing be so or no. It is not a persuasion that they have arrived unto in a way of seeking satisfaction to their own souls. It is not the result of a deep inquiry after peace and rest. It is antecedent unto trial and experience, and so is not faith, but opinion; for although faith be not
491
experience, yet it is inseparable from it, as is every practical habit. Distresses in their consciences have been prevented by this opinion, not removed. The reason why the most of men are not troubled about their sins to any purpose, is from a persuasion that God is merciful and will pardon; when indeed none can really, on a gospel account, ordinarily, have that persuasion, but those who have been troubled for sin, and that to the purpose. So is it with them that make this discovery by faith. They have had conflicts in their own spirits, and, being deprived of peace, have accomplished a diligent search whether forgiveness were to he obtained or no. The persuasion they have of it, be it more or less, is the issue of a trial they have had in their own souls, of an inquiry how things stood between God and them as to peace and acceptation of their persons. This is a vast difference. The one sort might possibly have had trouble in their consciences about sin, had it not been for their opinion of forgiveness. This hath prevented or stifled their convictions; -- not healed their wounds, which is the work of the gospel; but kept them from being wounded, which is the work of security. Yea, here lies the ruin of the most of them who perish under the preaching of the gospel. They have received the general notion of pardon; it floats in their minds, and presently presents itself to their relief on all occasions. Doth God at any time, in the dispensation of the word, under an affliction, upon some great sin against their ruling light, begin to deal with their consciences? -- before their conviction can ripen or come to any perfection, before it draw nigh to its perfect work, they choke it, and heal their consciences with this notion of pardon. Many a man, between the assembly and his dwelling-house, is thus cured. You may see them go away shaking their heads, and striking on their breasts, and before they come home be as whole as ever. "Well, God is merciful, there is pardon," hath wrought the cure. The other sort have obtained their persuasion as a result of the discovery of Christ in the gospel, upon a full conviction. Trials they have had, and this is the issue.
(3.) The one which we reject worketh no love to God, no delight in him, no reverence of him, but rather a contempt and commonness of spirit in dealing with him. There are none in the world that deal worse with God than those who have an ungrounded persuasion of forgiveness. And if they do fear him, or love him, or obey him in any thing, more or less, it is on other motives and considerations, which will not render any thing they do
492
acceptable, and not at all on this. As he is good to the creation, they may love, as he is great and powerful, they may fear him; but sense of pardon, as to any such ends or purposes, hath no power upon them. Carnal boldness, formality, and despising of God, are the common issues of such a notion and persuasion. Indeed, this is the generation of great sinners in the world; men who have a general apprehension, but not a sense of the special power of pardon, openly or secretly, in fleshly or spiritual sins, are the great sinners among men. Where faith makes a discovery of forgiveness, all things are otherwise. Great love, fear, and reverence of God, are its attendants. Mary Magdalene loved much, because much was forgiven. Great love will spring out of great forgiveness. "There is forgiveness with thee," saith the psalmist, "that thou mayest be feared." No unbeliever doth truly and experimentally know the truth of this inference. But so it is when men "fear the LORD, and his goodness," <280305>Hosea 3:5. I say, then, where pardoning mercy is truly apprehended, where faith makes a discovery of it to the soul, it is endeared unto God, and possessed of the great springs of love, delight, fear, and reverence, <19B601>Psalm 116:1, 5-7.
(4.) This notional apprehension of the pardon of sin begets no serious, thorough hatred and detestation of sin, nor is prevalent to a relinquishment of it; nay, it rather secretly insinuates into the soul encouragements unto a continuance in it. It is the nature of it to lessen and extenuate sin, and to support the soul against its convictions. So Jude tells us, that some "turn the grace of God into lasciviousness," verse 4; and says he, "They are `ungodly men;' let them profess what they will, they are ungodly men." But how can they turn the grace of our God into lasciviousness? Is grace capable of a conversion into lust or sin? Will what was once grace ever become wantonness? It is objective, not subjective grace, the doctrine, not the real substance of grace, that is intended. The doctrine of forgiveness is this grace of God, which may be thus abused. From hence do men who have only a general notion of it habitually draw secret encouragements to sin and folly. Paul also lets us know that carnal men, coming to a doctrinal acquaintance with gospel grace, are very apt to make such conclusions, <450601>Romans 6:1. And it will appear at the last day how unspeakably this glorious grace hath been perverted in the world. It would be well for many if they had never heard the name of forgiveness. It is otherwise where this
493
revelation is received indeed in the soul by believing, <450614>Romans 6:14. Our being under grace, under the power of the belief of forgiveness, is our great preservative from our being under the power of sin. Faith of forgiveness is the principle of gospel obedience, <560211>Titus 2:11, 12.
(5.) The general notion of forgiveness brings with it no sweetness, no rest to the soul. Flashes of joy it may, abiding rest it doth not. The truth of the doctrine fluctuates to and fro in the minds of those that have it, but their wills and affections have no solid delight nor rest by it. Hence, notwithstanding all that profession that is made in the world of forgiveness, the most of men ultimately resolve their peace and comfort unto themselves. As their apprehensions are of their own doing, good or evil, according to their ruling light, whatever it be, so as to peace and rest are they secretly tossed up and down. Every one in his several way pleaseth himself with what he doth in answer unto his own convictions, and is disquieted as to his state and condition, according as he seems to himself to come short thereof. To make a full life of contentation upon pardon, they know not how to do it. One duty yields them more true repose than many thoughts of forgiveness. But faith finds sweetness and rest in it; being thereby apprehended, it is the only harbor of the soul. It leads a man to God as good, to Christ as rest. Fading evanid joys do ofttimes attend the one; but solid delight, with constant obedience, are the fruits only of the other.
(6.) Those who have the former only take up their persuasion on false grounds, though the thing itself be true; and they cannot but use it unto false ends and purposes, besides its natural and genuine tendency. For their grounds, they will be discovered when I come to treat of the true nature of gospel forgiveness. For the end, it is used generally only to fill up what is wanting. Self-righteousness is their bottom; and when that is too short or narrow to cover them, they piece it out by forgiveness. Where conscience accuses, this must supply the defect. Faith lays it on its proper foundation, of which afterwards also; and it useth it to its proper end, -- namely, to be the sole and only ground of our acceptation with God. That is the proper use of forgiveness, that all may be of grace; for when the foundation is pardon, the whole superstructure must needs be grace. From what hath been spoken it is evident that, notwithstanding the pretences to
494
the contrary, insinuated in the objection now removed, it is a great thing to have gospel forgiveness discovered unto a soul in a saving manner.
THE TRUE NATURE OF GOSPEL FORGIVENESS -- ITS RELATION TO THE GOODNESS, GRACE, AND WILL OF GOD;
TO THE BLOOD OF CHRIST; TO THE PROMISE OF THE GOSPEL -- THE CONSIDERATIONS OF FAITH ABOUT IT.
THE difficulties that lie in the way of faith's discovery of forgiveness, whence it appears to be a matter of greater weight and importance than it is commonly apprehended to be, have been insisted on in the foregoing discourse. There is yet remaining another ground of the same truth. Now, this is taken from the nature and greatness of the thing itself discovered, -- that is, of forgiveness. To this end I shall show what it is, wherein it doth consist, what it comprises and relates unto, according to the importance of the second proposition before laid down.
I do not in this place take forgiveness, strictly and precisely, for the act of pardoning; nor shall I dispute what that is, and wherein it doth consist. Consciences that come with sin-entanglements unto God know nothing of such disputes. Nor will this expression, "There is forgiveness with God," bear any such restriction as that it should regard only actual condonation or pardon. That which I have to do is to inquire into the nature of that pardon which poor, convinced, troubled souls seek after, and which the Scripture proposeth to them for their relief and rest. And I shall not handle this absolutely neither, but in relation to the truth under consideration, -- namely, that it is a great thing to attain unto a true gospel discovery of forgiveness.
First, As was showed in the opening of the words, the forgiveness inquired after hath relation unto the gracious heart of the Father. Two things I understand hereby: --
1. The infinite goodness and graciousness of his nature.
2. The sovereign purpose of his will and grace.
1. There is considerable in it the infinite goodness of his nature. Sin stands in a contrariety unto God. It is a rebellion against his sovereignty, an opposition to his holiness, a provocation to his justice, a rejection of his
495
yoke, a casting off, what lies in the sinner, of that dependence which a creature hath on its Creator. That God, then, should have pity and compassion on sinners, in every one of whose sins there is all this evil, and inconceivably more than we can comprehend, it argues an infinitely gracious, good, and loving heart and nature in him; for God doth nothing but suitably to the properties of his nature, and from them. All the acts of his will are the effects of his nature.
Now, whatever God proposeth as an encouragement for sinners to come to him, that is of, or hath a special influence into, the forgiveness that is with him; for nothing can encourage a sinner as such, but under this consideration, that it is, or it respects, forgiveness. That this graciousness of God's nature lies at the head or spring, and is the root from whence forgiveness doth grow, is manifest from that solemn proclamation which he made of old of his name, and the revelation of his nature therein (for God assuredly is what by himself he is called): <023406>Exodus 34:6, 7,
"The LORD, The LORD God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin."
His forgiving of iniquity flows from hence, that in his nature he is merciful, gracious, long-suffering, abundant in goodness. Were he not so, infinite in all these, it were in vain to look for forgiveness from him. Having made this known to be his name, and thereby declared his nature, he in many places proposeth it as a relief, a refuge for sinners, an encouragement to come unto him, and to wait for mercy from him: <190910>Psalm 9:10, "They that know thy name will put their trust in thee." It will encourage them so to do; others have no foundation of their confidence. But if this name of God be indeed made known unto us by the Holy Ghost, what can hinder why we should not repair unto him and rest upon him? So <230110>Isaiah 1:10,
"Who is among you that feareth the LORD, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? let him trust in the name of the LORD, and stay upon his God."
Not only sinners, but sinners in great distress are here spoken unto. Darkness of state or condition, in the Scripture, denotes every thing of disconsolation and trouble. To be, then, in darkness, where yet there is
496
some light, some relief, though darkness be predominant, is sad and disconsolate; but now, not only to be, but also to walk, that is, to continue a course in darkness, and that with no light, no discovery of help or relief, -- this seems an overwhelming condition: yet sinners in this estate are called "to trust in the name of the LORD." I have showed before that nothing but forgiveness, or that which influenceth it and encourageth to an expectation of it, is of any use unto a sinner, much more one in so great distress upon the account of sin; yet is such a one here sent only to the name of the Lord, wherein his gracious heart and nature is revealed. That, then, is the very fountain and spring of forgiveness. And this is that which John would work a sense of upon our souls where he tells us that "God is love," 1<620408> John 4:8, or one of an infinitely gracious, tender, good, compassionate, loving nature. Infinite goodness and grace is the soil wherein forgiveness grows. It is impossible this flower should spring from any other root. Unless this be revealed to the soul, forgiveness is not revealed. To consider pardon merely as it is terminated on ourselves, not as it flows from God, will bring neither profit to us nor glory to God.
And this also (which is our design in hand) will make it appear that this discovery of forgiveness whereof we speak is indeed no common thing, -- is a great discovery. Let men come, with a sense of the guilt of sin, to have deep and serious thoughts of God, they will find it no such easy and light matter to have their hearts truly and thoroughly apprehensive of this loving and gracious nature of God in reference unto pardon. It is an easy matter to say so in common; but the soul will not find it so easy to believe it for itself. What hath been spoken before concerning the ingrafted notions that are in the minds of men about the justice, holiness, and severity of God, will here take place. Though men profess that God is gracious, yet that aversation which they have unto him and communion with him doth abundantly manifest that they do not believe what they say and profess: if they did, they could not but delight and trust in him, which they do not; for "They that know his name will put their trust in him." So said the slothful servant in the gospel, "I knew that thou wast austere, and not for me to deal withal." It may be he professed otherwise before, but that lay in his heart when it came to the trial. But this, I say, is necessary to them unto whom this discovery is to be made, even a spiritual apprehension of the gracious, loving heart and nature of God. This is the spring of all that
497
follows; and the fountain must needs be infinitely sweet from whence such streams do flow. He that considers the glorious fabric of heaven and earth, with the things in them contained, must needs conclude that they were the product of infinite wisdom and power; nothing less or under them could have brought forth such an effect. And he that really considereth forgiveness, and looks on it with a spiritual eye, must conclude that it comes from infinite goodness and grace. And this is that which the hearts of sinners are exercised about when they come to deal for pardon: <19D605P> salm 136:5, "Thou, Lord, art good, and ready to forgive;" <160917>Nehemiah 9:17,
"Thou art a God ready to pardon, gracious and merciful, slow to anger, and of great kindness;"
and <330718>Micah 7:18,
"Who is a God like unto thee, that pardoneth iniquity?.... because he delighteth in mercy."
And God encourageth them hereunto wherever he says that he forgives sins and blots out iniquities for his own sake or his name's sake; that is, he will deal with sinners according to the goodness of his own gracious nature. So <281109>Hosea 11:9,
"I will not execute the fierceness of mine anger, I will not return to destroy Ephraim: for I am God, and not man."
Were there no more mercy, grace, compassion to be showed in this case than it is possible should be treasured up in the heart of a man, it would be impossible that Ephraim should be spared; but saith he, "I am God, and not man." Consider the infinite largeness, bounty, and goodness of the heart of God, and there is yet hope. When a sinner is in good earnest seeking after forgiveness, there is nothing he is more solicitous about than the heart of God towards him, -- nothing that he more labors to have a discovery of; there is nothing that sin and Satan labor more to hide from him. This he rolls in his mind, and exercises his thoughts about; and if ever that voice of God, <232704>Isaiah 27:4, "Fury is not in me," sound in his heart, he is relieved from his great distresses. And the fear of our hearts in this matter our Savior seems to intend the prevention or a removal of: <431626>John 16:26, 27, "I say not unto you, that I will pray the Father for you; for the Father himself loveth you." They had good thoughts of the tender heart
498
and care of Christ himself, the mediator, towards them; but what is the heart of the Father? what acceptance shall they find with him? Will Christ pray that they may find favor with him? Why, saith he, as to the love of his heart, "There is no need of it; `for the Father himself loveth you.' If this, then, belongeth to forgiveness, as whoever bath sought for it knoweth that it doth, it is certainly no common discovery to have it revealed unto us.
To have all the clouds and darkness that are raised by sin between us and the throne of God dispelled; to have the fire, and storms, and tempests, that are kindled and stirred up about him by the law removed; to have his glorious face unvailed, and his holy heart laid open, and a view given of those infinite treasures and stores of goodness, mercy, love, and kindness which have had an unchangeable habitation therein from all eternity; to have a discovery of these eternal springs of forbearance and forgiveness, -- is that which none but Christ can accomplish and bring about, <431706>John 17:6.
2. This is not all. This eternal ocean, that is infinitely satisfied with its own fullness and perfection, doth not naturally yield forth streams for our refreshment. Mercy and pardon do not come forth from God as light doth from the sun or water from the sea, by a necessary consequence of their natures, whether they will or no. It doth not necessarily follow that any one must be made partaker of forgiveness because God is infinitely gracious; for may he not do what he will with his own?
"Who hath first given unto him, that it should be recompensed unto him again.?" <451135>Romans 11:35.
All the fruits of God's goodness and grace are in the sole keeping of his own sovereign will and pleasure. This is his great glory: <023318>Exodus 33:18, 19, "Show me thy glory," saith Moses. "And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Load before thee; and I will be gracious to whom I will be gracious." Upon that proclamation of the name of God, that he is merciful, gracious, longsuffering, abundant in goodness, some might conclude that it could not be otherwise with any but well; -- he is such a one as that men need scarce be beholding to him for mercy. "Nay," saith he; "but this is my great glory, that `I will be gracious to whom I will be gracious.'" There must be
499
an interposition of a free act of the will of God to deal with us according to this his abundant goodness, or we can have no interest therein. This I call the purpose of his grace, or "The good pleasure which he hath purposed in himself," <490109>Ephesians 1:9; or, as it is termed, verses 5, 6, "The good pleasure of his will," that he hath purposed "to the praise of his glorious grace." This free and gracious pleasure of God, or purpose of his will to act towards sinners according to his own abundant goodness, is another thing that influences the forgiveness of which we treat. Pardon flows immediately from a sovereign act of free grace. This free purpose of God's will and grace for the pardoning of sinners is indeed that which is principally intended when we say, "There is forgiveness with him;" that is, he is pleased to forgive, and so to do is agreeable unto his nature. Now, the mystery of this grace is deep; it is eternal, and therefore incomprehensible. Few there are whose hearts are raised to a contemplation of it. Men rest and content themselves in a general notion of mercy, which will not be advantageous to their souls. Freed they would be from punishment, but what it is to be forgiven they inquire not. So what they know of it they come easily by, but will find in the issue it will stand them in little stead. But these fountains of God's actings are revealed, that they may be the fountains of our comforts.
Now, of this purpose of God's grace there are several acts, all of them relating unto gospel forgiveness: --
(1.) There is his purpose of sending his Son to be the great means of procuring, of purchasing forgiveness. Though God be infinitely and incomprehensibly gracious, though he purpose to exert his grace and goodness toward sinners, yet he will so do it, do it in such a way, as shall not be prejudicial to his own holiness and righteousness. His justice must be satisfied, and his holy indignation against sin made known. Wherefore he purposeth to send his Son, and hath sent him, to make way for the exercise of mercy; so as no way to eclipse the glory of his justice, holiness, and hatred of sin. Better we should all eternally come short of forgiveness than that God should lose any thing of his glory. This we have, <450325>Romans 3:25,
"God set him forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past."
500
The remission of sins is the thing aimed at; but this must be so brought about as that therein not only the mercy but the righteousness of God may be declared, and therefore must it be brought forth by a propitiation, or making of an atonement in the blood of Christ: so <430316>John 3:16; 1<620409> John 4:9; <450508>Romans 5:8. This, I say, also lies in the mystery of that forgiveness that is administered in the gospel, -- it comes forth from this eternal purpose of making way by the blood of Christ to the dispensation of pardon. And this greatly heightens the excellency of this discovery. Men who have slight thoughts of God, whose hearts were never awed with his dread or greatness, who never seriously considered his purity and holiness, may think it no great matter that God should pardon sin, But do they consider the way whereby it is to be brought about? -- even by the sending of his only Son, and that to die, as we shall see afterward. Neither was there any other way whereby it might be done. Let us now lay aside common thoughts, assent upon reports and tradition, and rightly weigh this matter. Doubtless we shall find it to be a great thing, that forgiveness should be so with God as to be made out unto us (we know somewhat what we are) by sending his only Son to die. Oh, how little is this really believed, even by them who make a profession of it! and what mean thoughts are entertained about it when men seek for pardon! Immunity from punishment is the utmost that lies in the alms and desires of most, and is all that they are exercised in the consideration of, when they deal with God about sin. Such men think, and will do so, that we have an easy task in hand, -- namely, to prove that there is forgiveness in God; but this ease lies in their own ignorance and darkness. If ever they come to search after it indeed, to inquire into the nature, reasons, causes, fountains, and springs of it, they will be able to give another account of these things. Christ is the center of the mystery of the gospel, and forgiveness is laid up in the heart of Christ, from the love of the Father; in him are all the treasures of it hid. And surely it is no small thing to have the heart of Christ revealed unto us. When believers deal about pardon, their faith exercises itself about this, that God, with whom the soul hath to do, hath sent the Lord Christ to die for this end, that it may be freely given out. General notions of impunity they dwell not on, they pass [press?] not for; they have a closer converse with God than to be satisfied with such thoughts. They inquire into the graciousness of his nature, and the good pleasure of his will, the purpose of his grace; they ponder and look into
501
the mystery of his wisdom and love in sending his Son. If these springs be not clear unto them, the streams will yield them but little refreshment. It is not enough that we seek after salvation, but we are to inquire and search diligently into the nature and manner of it. These are the things that "the angels desire to" how down and "look into," 1<600111> Peter 1:11, 12. And some think if they have got a form of words about them, they have gotten a sufficient comprehension of them! It is doubtless one reason why many who truly believe do yet so fluctuate about forgiveness all their days, that they never exercised faith to look into the springs of it, its eternal fountains, but have merely dwelt on actual condonation. However, I say, these things lie utterly out of the consideration of the common pretenders to an acquaintance with the truth we have in hand.
(2.) There is another sovereign act, of God's will to be considered in this matter, and that is his eternal designation of the persons who shall be made partakers of this mercy. He hath not left this thing to hazard and uncertainties, that it should, as it were, be unknown to him who should be pardoned and who not. Nay, none ever are made partakers of forgiveness but those whom he hath eternally and graciously designed thereunto: so the apostle declares it, <490105>Ephesians 1:5-7. The rise is his eternal predestination; the end, the glory of his grace; the means, redemption in the blood of Christ; the thing itself, forgiveness of sins. None ever are or can be made partakers thereof but by virtue of this act of God's will and grace; which thereupon hath a peculiar influence into it, and is to be respected in the consideration of it. I know this may be abused by pride, profaneness, and unbelief, and so may the whole work of God's grace, -- and so it is, even the blood of Christ in an especial manner; but in its proper place and use it hath a signal influence into the glory of God and the consolation of the souls of men.
There are also other acts of this purpose of God's grace, as of giving sinners unto Christ and giving sinners an interest in Christ, which I shall not insist upon, because the nature of them is sufficiently discovered in that one explained already.
Secondly, Forgiveness hath respect unto the propitiation made in and by the blood of Christ the Son of God. This was declared in the opening of
502
the words. Indeed, here lies the knot and center of gospel forgiveness. It flows from the cross, and springs out of the grave of Christ.
Thus Elihu describes it, Job<183324> 33:24,
"God is gracious unto him, and saith, Deliver him from going down to the pit: I have found a ransom."
The whole of what is aimed at lies in these words: --
1. There is God's gracious and merciful heart towards a sinner: "He is gracious unto him."
2. There is actual condonation itself, of which we shall treat afterward: "He saith, Deliver him from going down to the pit." And, --
3. There is the center of the whole, wherein God's gracious heart and actual pardon do meet; and that is the ransom, the propitiation or atonement that is in the blood of Christ, of which we speak: "I have found a ransom."
The same is expressed, <235311>Isaiah 53:11, "My righteous servant shall justify many; for he shall bear their iniquities." Of the justification of sinners, absolution or pardon is the first part. This ariseth from Christ's bearing their iniquities Therein he "finished the transgression, made an end of sins, and made reconciliation for iniquity," <270924>Daniel 9:24. Even all the sacrifices, and so consequently the whole worship of the Old Testament, evinced this relation between forgiveness and blood-shedding; whence the apostle concludes that "without shedding of blood is no remission," <580922>Hebrews 9:22; -- that is, all pardon ariseth from blood-shedding, even of the blood of the Son of God; so that we are said "in him to have redemption, even the forgiveness of sins," <490107>Ephesians 1:7. Our redemption in his blood is our forgiveness: not that we are all actually pardoned in the blood of his cross, for thereunto must be added gospel condonation, of which afterward; but thereby it is procured, the grant of pardon is therein sealed, and security given that it shall in due time be made out unto us. To which purpose is that discourse of the apostle, <450324>Romans 3:24-26. The work there mentioned proceeds from grace, is managed to the interest of righteousness, is carried on by the blood of
503
Christ, and issues in forgiveness. Now, the blood of Christ relates variously to the pardon of sin: --
1. Pardon is purchased and procured by it. Our redemption is our forgiveness, as the cause contains the effect. No soul is pardoned but with respect unto the blood of Christ as the procuring cause of that pardon. Hence he is said to have "washed us in his blood," <660105>Revelation 1:5; "by himself to have purged our sins," <580103>Hebrews 1:3; "by one offering" to have taken away sin, and to have "perfected for ever them that are sanctified," <581014>Hebrews 10:14; to be the ransom and "propitiation for our sins," 1<620202> John 2:2; to have "made an end of sins," <270924>Daniel 9:24; and to have "made reconciliation for the sins of the people," <580217>Hebrews 2:17. God hath enclosed his rich stores of pardon and mercy in the blood of Jesus.
2. Because in his blood the promise of pardon is ratified and confirmed, so that nothing is wanting to our complete forgiveness but our pleading the promise by faith in him: 2<470120> Corinthians 1:20, "All the promises of God in him are yea, and in him Amen;" that is, faithfully, and irrevocably, and immutably established. And therefore the apostle having told us that this is the covenant of God, that he would be "merciful to our sins and iniquities," <580812>Hebrews 8:12, he informs us that in the undertaking of Christ this covenant is become a testament, chap. <580915>9:15-17; so ratified in his blood, that mercy and forgiveness of sin is irrevocably confirmed unto us therein.
3. Because he hath in his own person, as the head of the church, received an acquitment for the whole body. His personal discharge, upon the accomplishment of his work, was a pledge of the discharge which was in due time to be given to his whole mystical body. Peter tells us, <440224>Acts 2:24, that it was impossible he should be detained by death. And why so? Because death being penally inflicted on him, when he had paid the debt he was legally to be acquitted. Now, for whom and in whose name and stead he suffered, for them and in their name and stead he received this acquitment.
4. Because upon his death, God the Father hath committed unto him the whole management of the business of forgiveness: <440531>Acts 5:31, he now gives "repentance" and the "forgiveness of sins." It is Christ that forgives
504
us, <510313>Colossians 3:13. All forgiveness is now at his disposal, and he pardoneth whom he will, even all that are given unto him of the Father, not casting out any that come to God by him. He is intrusted with all the stores of his Father's purpose and his own purchase; and thence tells us that "all things that the Father hath are his," <431615>John 16:15.
In all these respects doth forgiveness relate to the blood of Christ. Mercy, pardon, and grace could find no other way to issue forth from the heart of the Father but by the heart-blood of the Son; and so do they stream unto the heart of the sinner.
Two things are principally to be considered in the respect that forgiveness hath to the blood of Christ --
(1.) The way of its procurement;
(2.) The way of its administration by him.
The first is deep, mysterious, dreadful. It was by his blood, the blood of the cross, the travail of his soul, his undergoing wrath and curse. The other is gracious, merciful, and tender; whence so many things are spoken of his mercifulness and faithfulness, to encourage us to expect forgiveness from him.
This also adds to the mysterious depths of forgiveness, and makes its discovery a great matter. The soul that looks after it in earnest must consider what it cost. How light do most men make of pardon! What an easy thing is it to be acquainted with it! and no very hard matter to obtain it! But to hold communion with God, in the blood of his Son, is a thing of another nature than is once dreamed of by many who think they know well enough what it is to be pardoned. "God be merciful," is a common saying; and as common to desire he would be so "for Christ's sake." Poor creatures are east into the mould of such expressions, who know neither God, nor mercy, nor Christ, nor any thing of the mystery of the gospel. Others look on the outside of the cross. To see into the mystery of the love of the Father, working in the Mood of the Mediator; to consider by faith the great transaction of divine wisdom, justice, and mercy therein, -- how few attain unto it! To come unto God by Christ for forgiveness, and therein to behold the law issuing all its threats and curses in his Mood, and losing its sting, putting an end to its obligation unto punishment, in the
505
cross; to see all sins gathered up in the hands of God's justice, and made to meet on the Mediator, and eternal love springing forth triumphantly from his Mood, flourishing into pardon, grace, mercy, forgiveness, -- this the heart of a sinner can be enlarged unto only by the Spirit of God.
Thirdly, There is in forgiveness free condonation, discharge, or pardon, according to the tenor of the gospel; and this may be considered two ways: --
1. As it lies in the promise itself; and so it is God's gracious declaration of pardon to sinners, in and by the blood of Christ, his covenant to that end and purpose, which is variously proposed, according as he knew [to be] needful for all the ends and purposes of ingenerating faith, and communicating that consolation which he intends therein.
This is the law of his grace, the declaration of the mystery of his love, before insisted on.
2. There is the bringing home and application of all this mercy to the soul of a sinner by the Holy Ghost, wherein we are freely forgiven all our trespasses, <510213>Colossians 2:13.
Gospel forgiveness I say, respects all these things, these principles; they have all an influence into it. And that which makes this more evident (wherewith I shall close this consideration of the nature of it), is, that faith, in its application of itself unto God about and for forgiveness, doth distinctly apply itself unto and close with sometimes one of these severally and singly, sometimes another, and sometimes jointly takes in the consideration of them all expressly. Not that at any time it fixes on any or either of them exclusively to the others, but that eminently it finds some special encouragement at some season, and some peculiar attractive, from some one of them, more than from the rest; and then that proves an inlet, a door of entrance, unto the treasures that are laid up in the rest of them. Let us go over the severals by instances: --
(1.) Sometimes faith fixes upon the name and infinite goodness of the nature of God, and draws out forgiveness from thence. So doth the psalmist: <19D605>Psalm 136:5, "Thou, Lord, art good and ready to forgive." He rolls himself, in the pursuit and expectation of pardon, on the infinite goodness of the nature of God. So <160917>Nehemiah 9:17, "Thou art a God of
506
pardons," or ready to forgive, -- of an infinite gracious, loving nature, -- not severe and wrathful; and this is that which we are encouraged unto, <230110>Isaiah 1:10, to stay on the name of God, as in innumerable other places.
And thus faith oftentimes finds a peculiar sweetness and encouragement in and from the consideration of God's gracious nature. Sometimes this is the first thing it fixes on, and sometimes the last that it rests in. And ofttimes it makes a stay here, when it is driven from all other holds; it can say, however it be, "Yet God is gracious;" and at least make that conclusion which we have from it, <290213>Joel 2:13, 14, "God is gracious and merciful; who knoweth but he will returns." And when faith hath well laid hold on this consideration, it will not easily be driven from its expectation of relief and forgiveness even from hence.
(2.) Sometimes the soul by faith addresseth itself in a peculiar manner to the sovereignty of God's will, whereby he is gracious to whom he will be gracious, and merciful to whom he will be merciful; which, as was showed, is another considerable spring or principle of forgiveness. This way David's faith steered him in his great strait and perplexity: 2<101525> Samuel 15:25, 26,
"If I shall find favor in the eyes of the LORD, he will bring me again. But if he thus say, I have no delight in thee; behold, here am I, let him do to me as seemeth good unto him."
That which he hath in consideration is whether God hath any delight in him or no; that is, whether God would graciously remit and pardon the great sin against which at that time he manifesteth his indignation. Here he lays himself down before the sovereign grace of God, and awaits patiently the discovery of the free act of his will concerning him; and at this door, as it were, enters into the consideration of those other springs of pardon which faith inquires after and closeth withal. This sometimes is all the cloud that appears to a distressed soul, which after a while fills the heavens by the addition of the other considerations mentioned, and yields plentiful refreshing showers. And this condition is a sin-entangled soul ofttimes reduced unto in looking out for relief, -- it can discover nothing but this, that God is able, and can, if he graciously please, relieve and acquit him. All other supportments, all springs of relief, are shut up or hid from him. The springs, indeed, may be nigh, as that was to Hagar, but their
507
eyes are withheld that they cannot see them. Wherefore they cast themselves on God's sovereign pleasure, and say with Job, "`Though he slay us, yet will we trust in him;' we will not let him go. In ourselves we are lost, that is unquestionable. How the Lord will deal with us we know not; we see not our signs and tokens any more. Evidences of God's grace in us, or of his love and favor unto us, are all out of sight. To a present special interest in Christ we are strangers; and we lie every moment at the door of eternity. What course shall we take? what way shall we proceed? If we abide at a distance from God, we shall assuredly perish. `Who ever hardened himself against him and prospered?' Nor is there the least relief to be had but from and by him, `for who can forgive sins but God?' We will, then, bring our guilty souls into his presence, and attend the pleasure of his grace; what he speaks concerning us, we will willingly submit unto." And this sometimes proves an anchor to a tossed soul, which, though it gives it not rest and peace, yet it saves it from the rock of despair. Here it abides until light do more and more break forth upon it.
(3.) Faith dealing about forgiveness doth commonly eye, in a particular manner, its relation to the mediation and blood of Christ. So the apostle directs, 1<620201> John 2:1, 2,
"If any man sin, we have an advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins."
If any one hath sinned, and is in depths and entanglements about it, what course shall he take, how shall he proceed, to obtain deliverance? Why, he must unto God for pardon. But what shall he rely upon to encourage him in his so doing? Saith the apostle, "Consider by faith the atonement and propitiation made for sin by the blood of Christ, and that he is still pursuing the work of love to the suing out of pardon for us; and rest thy soul thereon." This, I say, most commonly is that which faith in the first place immediately fixes on.
(4.) Faith eyes actual pardon or condonation. So God proposeth it as a motive to farther believing: <234422>Isaiah 44:22,
"I have blotted out, as a thick cloud, thy transgressions, and, as a cloud, thy sins: return unto me; for I have redeemed thee."
508
Actual pardon of sin is proposed to faith as an encouragement unto a full returning unto God in all things, 2<102305> Samuel 23:5. And the like may be said of all the other particulars which we have insisted on. There is not any of them But will yield peculiar relief unto a soul dealing with God about forgiveness, as having some one special concernment or other of forgiveness inwrapped in them; -- only, as I said, they do it not exclusively, but axe the special doors whereby believing enters into the whole. And these things must be spoken unto afterward.
Let us now take along with us the end for which all these considerations have been insisted on. It is to manifest that a real discovery of gospel forgiveness is a matter of greater consequence and importance than at first proposal, it may be, it appeared unto some to be. Who is not in hopes, in expectation of pardon? Who think not that they know well enough at least what it is, if they might but obtain it? But men may have general thoughts of impunity, and yet be far enough from any saving acquaintance with gospel mercy.
FORGIVENESS DISCOVERED OR REVEALED ONLY TO FAITH -- REASONS THEREOF.
FOR a close of this discourse, I shall only add what is included in that proposition which is the foundation of the whole, -- namely, that this discovery of forgiveness is and can be made to faith alone. The nature of it is such as that nothing else can discover it or receive it. No reasonings, no inquiries of the heart of man can reach unto it. That guess or glimpse which the heathens had of old of somewhat so called, and which false worshippers have at present, is not the forgiveness we insist upon, but a mere imagination of their own hearts.
This the apostle informs us, <450117>Romans 1:17, "The righteousness of God is" (in the gospel) "revealed from faith to faith." Nothing but faith hath any thing to do with it. It is that righteousness of God whereof he speaks that consists in the forgiveness of sins by the blood of Christ, declared in the gospel. And this is revealed from the faith of God in the promise to the faith of the believer, -- to him that mixes the promise with faith. And again more fully, 1<460209> Corinthians 2:9,
509
"Eye hath not seen, nor ear heard, neither have entered into the heart of man, the things which God hath prepared for them that love him."
The ways whereby we may come to the knowledge of any thing are, by the seeing of the eye or hearing of the ear, or the reasonings and meditations of the heart; but now none of these will reach to the matter in hand, -- by none of these ways can we come to an acquaintance with the things of the gospel that are prepared for us in Christ. How, then, shall we obtain the knowledge of them? That he declares, verse 10, "God hath revealed them unto us by his Spirit." Now, it is faith only that receives the revelations of the Spirit; nothing else hath to do with them.
To give evidence hereunto, we may consider that this great mystery, --
1. Is too deep,
2. Is too great, for aught else to discover; and, --
3. That nothing else but faith is suited to the making of this discovery.
1. It is too deep and mysterious to be fathomed and reached by any thing else. Reason's line is too short to fathom the depths of the Father's love, of the blood of the Son, and the promises of the gospel built thereon, wherein forgiveness dwells. Men cannot by their rational considerations launch out into these deeps, nor draw water by them from these "wells of salvation." Reason stands by amazed, and cries, "How can these things be?" It can but gather cockleshells, like him of old, at the shore of this ocean, a few criticisms upon the outward letter, and so bring an evil report upon the land, as did the spies. All it can do is but to hinder faith from venturing into it, crying, "Spare thyself; this attempt is vain, these things are impossible." It is among the things that faith puts off and lays aside when it engageth the soul into this great work. This, then, that it may come to a discovery of forgiveness, causeth the soul to deny itself and all its own reasonings, and to give up itself to an infinite fullness of goodness and truth. Though it cannot go unto the bottom of these depths, yet it enters into them, and finds rest in them. Nothing but faith is suited to rest, to satiate, and content itself in mysterious, bottomless, unsearchable depths. Being a soul-emptying, a reason-denying grace, the more it meets withal beyond its search and reach, the more satisfaction it finds. "This is
510
that which I looked for," saith faith, "even for that which is infinite and unsearchable, when I know that there is abundantly more beyond me that I do not comprehend, than what I have attained unto; for I know that nothing else will do good to the soul." Now, this is that which really puzzles and overwhelms reason, rendering it useless. What it cannot compass, it will neglect or despise. It is either amazed and confounded, and dazzled like weak eyes at too great a light; or fortifying of itself by inbred pride and obstinacy, it concludes that this preaching of the cross, of forgiveness from the love of God, by the blood of Christ, is plain folly, a thing not for a wise man to take notice of or to trouble himself about: so it appeared to the wise Greeks of old, 1<460123> Corinthians 1:23. Hence, when a soul is brought under the power of a real conviction of sin, so as that it would desirously be freed from the galling entanglements of it, it is then the hardest thing in the world to persuade such a soul of this forgiveness. Any thing appears more rational unto it, -- any self-righteousness in this world, any purgatory hereafter.
The greatest part of the world of convinced persons have forsaken forgiveness on this account; masses, penances, merits, have appeared more eligible. Yea, men who have no other desire but to be forgiven do choose to close with any thing rather than forgiveness. If men do escape these rocks, and resolve that nothing but pardon will relieve them, yet it is impossible for them to receive it in the truth and power of it, if not enabled by faith thereunto. I speak not of men that take it up by hearsay, as a common report, but of those souls who find themselves really concerned to look after it. When they know it is their sole concernment, all their hope and relief; when they know that they must perish everlastingly without it; and when it is declared unto them in the words of truth and soberness, -- yet they cannot receive it. What is the reason of it? what staves off these hungry creatures from their proper food? Why, they have nothing to lead them into the mysterious depths of eternal love, of the blood of Christ, and promises of the gospel. How may we see poor deserted souls standing every day at the side of this pool, and yet not once venture themselves into it all their days!
2. It is too great for any thing else to discover. Forgiveness is a thing chosen out of God from all eternity, to exalt and magnify the glory of his grace; and it will be made appear to all the world at the day of judgment to
511
have been a great thing. When the soul comes in any measure to be made sensible of it, it finds it so great, so excellent and astonishable, that it sinks under the thoughts of it. It hath dimensions, a length, breadth, depth, and height, that no line of the rational soul can take or measure. There is "exceeding greatness" in it, <490119>Ephesians 1:19. That is a great work which we have prescribed, <490319>Ephesians 3:19, even "to know the love of Christ, which passeth knowledge." Here, I suppose, reason will confess itself at a stand and an issue; to know that which passeth knowledge is none of its work. "It cannot be known," saith reason; and so ends the matter. But this is faith's proper work, even to know that which passeth knowledge; to know that, in its power, virtue, sweetness, and efficacy, which cannot be thoroughly known in its nature and excellency; to have, by believing, all the ends of a full comprehension of that which cannot be fully comprehended. Hence, <581101>Hebrews 11:1, it is said to be the uJpos> tasiv of "things not seen," their subsistence; though in themselves absent, yet faith gives them a present subsistence in the soul. So it knows things that pass knowledge; by mixing itself with them, it draws out and communicates their benefit to the soul. From all which is evident what in the third place was proposed, of faith's being only suited to be the means of this discovery; so that I shall not need farther to insist thereon.
DISCOVERY OF FORGIVENESS IN GOD A GREAT SUPPORTMENT TO SIN-ENTANGLED SOULS: -- PARTICULAR
ASSURANCE ATTAINABLE.
FOURTHLY. THERE yet remains a brief confirmation of the position f12 at first laid down and thus cleared, before I come to the improvement of the words, especially aimed at. I say, then, this discovery of forgiveness in God is a great supportment for a sin-entangled soul, although it hath no special persuasion of its own particular interest therein. Somewhat is supposed in this assertion, and somewhat affirmed.
First, [As to what is supposed]: --
1. It is supposed that there may be a gracious persuasion and assurance of faith in a man concerning his own particular interest in forgiveness. A man may, many do, believe it for themselves, so as not only to have the benefit of it but the comfort also. Generally, all the saints mentioned in Scripture
512
had this assurance, unless it were in the case of depths, distresses, and desertions, such as that in this psalm. David expresseth his confidence of the love and favor of God unto his own soul hundreds of times; Paul doth the same for himself: <480220>Galatians 2:20, "Christ loved me, and gave himself for me;" 2<550408> Timothy 4:8, "There is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day." And that this boasting in the Lord and his grace was not an enclosure to himself he shows, <450838>Romans 8:38, 39.
Nothing can be more vain than what is usually pleaded to remove this sheet-anchor of the saints' consolation, -- namely, that no man's particular name is in the promise. It is not said to this or that man by name that his sins are forgiven him; but the matter is far otherwise. To think that it is necessary that the names whereby we are known among ourselves, and are distinguished here one from another, should be written in the promise, that we may believe in particular every child of God is in the promise, is a fond conceit. And believing makes it very legible to him. Yea, we find by experience that there is no need of argumentation in this case. The soul, by a direct act of faith, believes its own forgiveness, without making inferences or gathering conclusions; and may do so upon the proposition of it to be believed in the promise. But I will not digress from my work in hand, and, therefore, shall only observe one or two things upon the supposition laid down: --
(1.) It is the duty of every believer to labor after an assurance of a personal interest in forgiveness, and to be diligent in the cherishing and preservation of it when it is attained. The apostle exhorts us all unto it, <581022>Hebrews 10:22, "Let us draw near in full assurance of faith;" that is, of our acceptance with God through forgiveness in the blood of Jesus. This he plainly discourseth of; and this principle of our faith and confidence he would have us to hold fast unto the end, chap. <580314>3:14. It is no small evil in believers not to be pressing after perfection in believing and obedience. Ofttimes some sinful indulgence to self, or the world, or sloth, is the cause of it.
Hence few come up to gospel assurance. But yet most of our privileges, and upon the matter all our comforts, depend on this one thing. A little by the way, to encourage unto this duty, I shall desire you to consider both
513
whence this assurance is produced and what it doth produce, -- what it is the fruit of, and what fruit it bears: --
[1.] It is, in general, the product of a more plentiful communication of the Spirit than ordinary, as to a sense and participation of the choice fruits of the death of Christ, procured for those who are justified by their acceptance of the atonement. It flourisheth not without his sealing, witnessing, establishing, and shedding abroad the love of God in our hearts. See <450501>Romans 5:1-5. And what believer ought not to long for and press after the enjoyment of these things? Nay, to read of these things in the gospel, not experiencing them in our own hearts, and yet to sit down quietly on this side of them, without continual pressing after them, is to despise the blood of Christ, the Spirit of grace, and the whole work of God's love. If there are no such things, the gospel is not true; if there are, if we press not after them, we are despisers of the gospel. Surely he hath not the Spirit who would not have more of him, all of him that is promised by Christ. These things are the "hundredfold" that Christ hath left us in the world to counterpoise our sorrows, troubles, and losses; and shall we be so foolish as to neglect our only abiding riches and treasures, -- in particular, as it is the product of an exercised, vigorous, active faith? That our faith should be such always, in every state and condition, I suppose it our duty to endeavor. Not only our comforts but our obedience also depends upon it. The more faith that is true and of the right kind, the more obedience; for all our obedience is the obedience of faith.
[2.] For its own fruit, and what it produceth, they are the choicest actings of our souls towards God, -- as love, delight, rejoicing in the Lord, peace, joy, and consolation in ourselves, readiness to do or suffer, cheerfulness in so doing. If they grow not from this root, yet their flourishing wholly depends upon it; so that surely it is the duty of every believer to break through all difficulties in pressing after this particular assurance. The objections that persons raise against themselves in this case may be afterward considered.
(2.) In ordinary dispensations of God towards us, and dealings with us, it is mostly [by] our own negligence and sloth that we come short of this assurance. It is true it depends in a peculiar manner on the sovereignty of God. He is as absolute in giving peace to believers as in giving grace to
514
sinners. This takes place and may be proposed as a relief in times of trial and distress. He createth light and causeth darkness, as he pleaseth. But yet, considering what promises are made unto us, what encouragements are given us, what love and tenderness there is in God to receive us, I cannot but conclude that ordinarily the cause of our coming short of this assurance is where I have fixed it. And this is the first thing that is supposed in the foregoing assertion.
2. It is supposed that there is or may be a saving persuasion or discovery of forgiveness in God, where there is no assurance of any particular interest therein, or that our own sins in particular are pardoned. This is that which hath a promise of gracious acceptance with God, and is therefore saving: <230110>Isaiah 1:10,
"Who is among you that feareth the LORD, that obeyeth the voice of his servant, that walketh in darkness, and hath no light? let him trust in the name of the LORD, and stay upon his God."
Here is the fear of the Lord and obedience, with a blessed encouragement to rest in God and his all-sufficiency, yet no assurance nor light, but darkness, and that walked in or continued in for a long season; for he cannot walk in darkness, meet with nothing but darkness, without any beam or ray of light, as the words signify, who is persuaded of the love of God in the pardon of his sins. And yet the faith of such a one, and his obedience springing from it, have this gracious promise of acceptance with God. And innumerable testimonies to this purpose might be produced, and instances in great plenty. I shall only tender a little evidence unto it, in one observation concerning the nature of faith, and one more about the proposal of the thing to be believed, or forgiveness. And, --
(1.) Faith is called, and is, a cleaving unto the Lord: <050404>Deuteronomy 4:4, "Ye that did cleave," or adhere, "unto the LORD;" that is, who did believe. <062308>Joshua 23:8, "Cleave," or adhere, "unto the LORD your God." The same word is used also in the New Testament: <441123>Acts 11:23,
"He exhorted them all, that with purpose of heart they would cleave unto the Lord,"
or continue steadfast in believing. It is also often expressed by trusting in the Lord, rolling our burden, or casting our care upon him, by committing
515
ourselves or our ways unto him. Now, all this goes no farther than the soul's resignation of itself unto God, to be dealt withal by him according to the tenor of the covenant of grace, ratified in the blood of Christ. This a soul cannot do, without a discovery of forgiveness in God; but this a soul may do, without a special assurance of his own interest therein. This faith, that thus adheres to God, that cleaves to him, will carry men to conclude that it is their duty and their wisdom to give up the disposal of their souls unto God, and to cleave and adhere unto him as revealed in Christ, waiting the pleasure of his will. It enables them to make Christ their choice; and will carry men to heaven safely, though it may be at some seasons not very comfortably.
(2.) The revelation and discovery of forgiveness that is made in the gospel evidenceth the same truth. The first proposal of it or concerning it is not to any man that his sins are forgiven. No; but it is only that there is redemption and forgiveness of sins in Christ. So the apostle lays it down, <441338>Acts 13:38, 39, "Be it known unto you therefore, men and brethren, that through this man is preached unto you the forgiveness of sins: and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses" All this may be believed without a man's assurance of his own personal interest in the things mentioned. Now, where they are believed with the faith the gospel requires, that faith is saving, and the root of gospel, acceptable obedience. The ransom, I say, the atonement by Christ, the fullness of the redemption that is in him, and so forgiveness in his blood for believers, from the good will, grace, and love of the Father, is the first gospel discovery that a sinner in a saving manner closeth withal. Particular assurance ariseth or may arise afterward; and this also is supposed in the assertion.
Secondly, That which is affirmed in it is, that a discovery of forgiveness in God, without any particular assurance of personal interest therein, is a great supportment to a sin-entangled soul. And let no man despise the day of this small thing; small in the eyes of some, and those good men also, as if it did not deserve the name of faith. Now, as hath been made to appear, this discovery of forgiveness is the soul's persuasion, on gospel grounds, that however it be with him, and whatever his state and condition be, or is like to be, yet that God in his own nature is infinitely gracious, and that he hath determined, in a sovereign act of his will from eternity, to be gracious
516
to sinners, and that he hath made way for the administration of forgiveness by the blood of his Son, according as he hath abundantly manifested and declared in the promises of the gospel. "However it be with me, yet thus it is with God; there is forgiveness with him." This is the first thing that a soul in its depths riseth up unto; and it is a supportment for it, enabling it unto all present duties until consolation come from above.
Thus hath it been to and with the saints of old: <281403>Hosea 14:3,
"Asshur shall not save us; we will not ride upon horses: neither will we say any more to the work of our hands, Ye are our gods: for in thee the fatherless findeth mercy."
A solemn renunciation we have of all other helps, reliefs, or assistances, civil or religious, that are not God's; thereon a solemn resolution, in their great distress, of cleaving unto God alone; -- both which are great and blessed effects of faith. What is the bottom and foundation of this blessed resolution? -- namely, that proposition, "In thee the fatherless findeth mercy;" that is, "There is forgiveness with thee for helpless sinners." This lifted up their hearts in their depths, and supported them in waiting unto the receiving of the blessed promises of mercy, pardon, grace, and holiness, which ensue in the next verses. Until they came home unto them in their efficacy and effects, they made a life on this, "In thee the fatherless findeth mercy."
The state and condition of things seem to lie yet lower in that proposal we have, <290213>Joel 2:13, 14,
"Rend your heart, and not your garments, and turn unto the LORD your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. Who knoweth if he will return and repent, and leave a blessing?"
That which is proposed to the faith of those here spoken unto is, that the Lord is gracious and merciful, -- that there is forgiveness in him. The duty they are provoked unto hereupon is gospel repentance. The assent unto the proposition demanded, as to their own interest, amounts but unto this, "Who knows but that the LORD may return, and leave a blessing?" or, "deal with us according to the manifestation he hath made of himself, that he is merciful and gracious." This is far enough from any comfortable
517
persuasion of a particular interest in that grace, mercy, or pardon. But yet, saith the prophet, "Come but thus far, and here is a firm foundation of dealing with God about farther discoveries of himself in a way of grace and mercy." When a soul sees but so much in God as to conclude, "Well, who knoweth but that he may return, and have mercy upon me also?" it will support him, and give him an entrance into farther light.
The church in the Lamentations gives a sad account of her state and condition in this matter; for she maketh that hard conclusion against herself, chap. <250318>3:18,
"My strength and my hope is perished from the LORD..... Also when I cry and shout, he shutteth out my prayer,"
verse 8. So far is she from a comfortable persuasion of a particular interest in mercy and acceptance, that, under her pressures and in her temptations, she is ready positively to determine on the other side, namely, that she is rejected and cast off for ever. What course, then, shall she take? Shall she give over waiting on God, and say, "There is no hope?" "No," saith she, "I will not take that way; for (verse 26) `It is good that a man should both hope and quietly wait for the salvation of God.' But yet there seems small encouragement for her so to do if things be with her as was expressed. "Things, indeed," saith she, "are very sad with me. `My soul hath them still in remembrance, and is bowed down in me,' verse 20; but yet somewhat `I recall to mind, and therefore have I hope,' verse 21, -- `It is of the LORD's mercy that we are not consumed, because his compassions fail not.' [verse 22.] There is mercy and never-failing compassion in God, so that though my own present condition be full of darkness, and I see no deliverance, yet I purpose still to abide waiting on him. Who knows what those infinite stores and treasures of mercy and relief that are with him may at length afford unto me?" And many instances of the like kind may be added.
We may observe, by the way, how far this relief extends itself, and what it enables the soul unto; as, --
1. The soul is enabled thereby to resign itself unto the disposal of sovereign grace in self-abhorrency, and a renunciation of all other ways of relief: <250329>Lamentations 3:29, "He putteth his mouth in the dust, if so be
518
there may be hope." "What God will," is his language. Here he lies at his disposal, humble, broken, but abiding his pleasure. "Though he slay me," saith Job, "yet will I trust in him," Job<181315> 13:15; -- "It is all one how he deals with me; whatever be the event, I will abide cleaving unto him. I will not think of any other way of extricating myself from my distress. I will neither fly like Jonah, nor hide like Adam, nor take any other course for deliverance." Saith the soul, "`God is a God that hideth himself' from me, <234515>Isaiah 45:15; `I walk in darkness and have no light, `<230110>chap. 1:10. `My flesh faileth and my heart falleth,' <197326>Psalm 73:26; so that I am overwhelmed with trouble. `Mine iniquities have taken such hold on me that I cannot look up, ` <194012>Psalm 40:12. `The LORD hath forsaken me, and my Lord hath forgotten me. ` [<234914>Isaiah 49:14.] Every day am I in dread and terror, and I am ready utterly to faint, and no relief can I obtain. What, then, shall I do? Shall I `curse God and die?' or cry, `This evil is of the LORD; why should I wait for him any longer?' Shall I take the course of the world, and, seeing it will be no better, be wholly regardless of my latter end? No; I know, whatever my lot and portion be, that there is forgiveness with God. This and that poor man trusted in him; they cried unto him, and were delivered. So did David in his greatest distress; he encouraged his heart in the Lord his God, 2<101525> Samuel 15:25, 26. It is good for me to cast myself into his arms. It may be he will frown; it may be he is wroth still: but all is one, this way I will go. As it seems good unto him to deal with me, so let it be." And unspeakable are the advantages which a soul obtains by this self-resignation, which the faith treated of will infallibly produce.
2. It extends itself unto a resolution of waiting in the condition wherein the soul is. This the church comes unto, <250326>Lamentations 3:26,
"It is good that a man should both hope and quietly wait for the salvation of the LORD;"
-- "I will not give over my expectation, I will not make haste nor limit God; but I will lie at his feet until his own appointed time of mercy shall come." Expectation and quietness make up waiting. These the soul attains unto with this supportment. It looks upwards, "as a servant that looks to the hands of his master," still fixed on God, to see what he will do, to hear what he will speak concerning him; missing no season, no opportunity wherein any discovery of the will of God may be made to him. And this
519
he doth in quietness, without repining or murmuring, turning all his complaints against himself and his own vileness, that hath cut him short from a participation of that fullness of love and grace which is with God. That this effect also attends this faith will fully appear in the close of the psalm.
3. It supports unto waiting in the use of all means for the attainment of a sense of forgiveness, and so hath its effect in the whole course of our obedience. "There is forgiveness with thee, that thou mayest be feared." To fear the Lord, is an expression comprehensive of his whole worship and all our duty. "This I am encouraged unto, in my depths," saith the psalmist, "because there is forgiveness with thee. I will abide in all duties, in all the ways of thy worship, wherein thou mayst be found." And however it be for a while, the latter end of that soul, who thus abideth with God, will be peace.
Let us, then, nextly see by what ways and means it yields this supportment: --
1. It begets a liking of God in the soul, and consequently some love unto him. The soul apprehends God as one infinitely to be desired and delighted in by those who have a share in forgiveness. It cannot but consider him as good and gracious, however its own estate be hazardous. <197301>Psalm 73:1, 2, "Yet God is good to Israel, to such as are of a clean heart. As for me, my feet were almost gone; my steps had wellnigh slipped;" -- "However the state stands with me, yet I know that God is good, good to Israel; and therewith shall I support myself." When once this ground is got upon the soul, that it considers God in Christ as one to be delighted in and loved, great and blessed effects will ensue --
(1.) Self-abhorrency and condemnation, with resignation of all to God, and permanency therein, do certainly attend it.
(2.) Still, somewhat or other in God will be brought to mind to relieve it under faintings, some new springs of hope will be every day opened.
(3.) And the soul will be insensibly wrought upon to delight itself in dealing with God. Though, in its own particular, it meets with frownings, chidings, and repulses, yet this still relieves him, that God is so as hath been declared; so that he says, "However it be, yet God is good; and it is
520
good for me to wait upon him." Without this discovery the soul likes not God, and whatever it doth with respect unto him, it is because it dares do no otherwise, being overawed with his terror and greatness; and such obedience God may have from devils.
2. It removes sundry overwhelming difficulties that lie in the soul's way before it close with this discovery of forgiveness; as, --
(1.) It takes away all these hinderances that were formerly insisted on from the greatness, holiness, and severity of God, the inexorableness and strictness of the law, and the natural actings of conscience rising up against all hopes of forgiveness. All these are by this faith removed, and taken out of the way. Where this faith is, it discovers not only forgiveness, as hath been showed, but also the true nature of gospel forgiveness; it reveals it as flowing from the gracious heart of the Father, through the blood of the Son. Now, this propitiation in the blood of the Son removeth all these difficulties, even antecedently unto our special sense of an interest therein. It shows how all the properties of God may be exalted and the law fulfilled, and yet forgiveness given out to sinners. And herein lies no small advantage unto a soul in its approaches unto God. All those dreadful apprehensions of God, which were wont to beset him in the first thoughts of coming to him, are now taken out of the way, so that he can quietly apply himself unto his own particular concernments before him.
(2.) In particular, it removes the overwhelming consideration of the unspeakable greatness of sin. This presseth the soul to death, when once the heart is possessed with it. Were not their sins so great, such as no heart can imagine or tongue declare, it might possibly be well with them, say distressed sinners. They are not so troubled that they are sinners, as that they are great sinners; not that these and those sins they are guilty of, but that they are great sins, attended with fearful aggravations. Otherwise they could deal well enough with them. Now, though this discovery free men not from the entanglement of their sins as theirs, yet it doth from the whole entanglement of their sins as great and many. This consideration may be abstracted. The soul sees enough in God to forgive great sins, though it doth not as yet to forgive his sins. That great sins shall be pardoned, this discovery puts out of question. Whether his sins shall be pardoned is now all the inquiry. Whatever any faith can do, that this faith
521
will do, unless it be the making of particular application of the things believed unto itself. The soul, then, can no longer justly be troubled about the greatness of sin; the infiniteness of forgiveness that he sees in God will relieve him against it. All that remains is, that it is his own sin about which he hath to deal; whereof afterwards. These and the like difficulties are removed by it.
3. It gives some life in and encouragement unto duty. And that, first, unto duty as duty. Eyeing God by faith, in such a fullness of grace, the soul cannot but be encouraged to meet him in every way of duty, and to lay hold upon him thereby; -- every way leading to him, as leading to him, must be well liked and approved of. And, secondly, to all duties. And herein lies no small advantage. God is oftentimes found in duties, but in what, or of what kind, he will be found of any one in particular, is uncertain. This faith puts the soul on all: so it did the spouse in the parallel to that in hand, <220302>Song of Solomon 3:2-4. Now, what supportment may be hence obtained is easily apprehended, -- supportment not from them or by them, but in them, as the means of intercourse between God and the soul.
From these effects of this discovery of forgiveness in God three things will ensue, which are sufficient to maintain the spiritual life of the soul: --
(1.) A resolution to abide with God, and to commit all unto him. This the word, as was observed, teaches us: "There is forgiveness with thee, and therefore thou shalt be feared;" -- "Because this I found, this I am persuaded of, therefore I will abide with him in the way of his fear and worship." This our Savior calls unto, <431504>John 15:4, "`Abide in me;' except ye do so ye can bear no fruit." So the Lord, representing his taking of the church unto himself under the type of the prophet's taking an adulteress in vision, doth it on these terms: <280303>Hosea 3:3,
"Thou shalt abide for me many days; thou shalt not play the harlot, and thou shalt not be for another man: so will I also be for thee."
Now, this abiding with God intimates two things: --
[1.] Oppositions, solicitations, and temptations unto the contrary.
522
[2.] Forbearing to make any other choice, as unto that end for which we abide with God.
[1.] It argues oppositions. To abide, to be stable and permanent, is to be so against oppositions Many discouragements are ready to rise up in the soul against it: in fears especially that it shall not hold out, that it shall be rejected at last, that all is naught and hypocritical with it, that it shall not be forgiven, that God indeed regards it not, and therefore it may well enough give over its hopes, which seems often as the giving up of the ghost; [these] will assault it. Again, oppositions arise from corruptions and temptations unto sin, contrary to the life of faith; and these often proceed to a high degree of prevalency, so that the guilt contracted upon them is ready to cast the soul quite out of all expectation of mercy. "I shall one day perish by these means," saith the soul, "if I am not already lost."
But now, where faith hath made this discovery of forgiveness, the soul will abide with God against all these discouragements and oppositions. It will not leave him, it will not give over waiting for him. So David expresseth the matter in the instance of himself: <197302>Psalm 73:2,
"But as for me, my feet were almost gone; my steps had well-nigh slipped:"
and, verse 13, "Verily I have cleansed my heart in vain." But yet, after all his conflicts, this at last he comes unto, verse 26, "Though `my flesh and my heart faileth,' yet (verse 28) `It is good for me to draw near unto God;' -- I will yet abide with God; I will not let go his fear nor my profession. Although I walk weakly, lamely, unevenly, yet I will still follow after him." As it was with the disciples, when many, upon a strong temptation, went back from Christ, and walked no more with him, "Jesus said unto them, Will ye also go away?" to which Peter replies, in the name of the rest of them,
"Lord, to whom shall we go? thou hast the words of eternal life," <430666>John 6:66-68;
-- "It is thus and thus with me," saith the soul; "I am tossed and afflicted, and not comforted; little life, little strength, real guilt, many sins, and much disconsolation." "What then?" saith God by his word; "wilt thou also go
523
away?" "No," saith the soul; "there is forgiveness with thee; thou hast the words of eternal life, and therefore I will abide with thee."
[2.] This abiding with God argues a forbearance of any other choice. Whilst the soul is in this condition, having not attained any evidences of its own special interest in forgiveness, many lovers will be soliciting of it to play the harlot by taking them into its embraces. Both selfrighteousness and sin will be very importunate in this matter. The former tenders itself as exceeding useful to give the soul some help, assistance, and supportment in its condition. "Samuel doth not come," saith Saul, "and the Philistines invade me; I will venture and offer sacrifice myself, contrary to the law." The promise doth not come to the soul for its particular relief; it hath no evidence as to an especial interest in forgiveness. Temptation invades the mind: "Try thyself," says it, "to take relief in somewhat of thine own providing." And this is to play the harlot from God. To this purpose self-righteousness variously disguises itself, like the wife of Jeroboam when she went to the prophet. Sometimes it appears as duty, sometimes as signs and tokens; but its end is to get somewhat of the faith and trust of the soul to be fixed upon it. But when the soul hath indeed a discovery of forgiveness, it will not give ear to these solicitations. "No," saith it; "I see such a beauty, such an excellency, such a desirableness and suitableness unto my wants and condition, in that forgiveness that is with God, that I am resolved to abide in the gospel desire and expectation of it all the days of my life; here my choice is fixed, and I will not alter." And this resolution gives glory to the grace of God. When the soul, without an evidence of an interest in it, yet prefers it above that which, with many reasonings and pretences, offers itself as a present relief unto it, hereby is God glorified, and Christ exalted, and the spiritual life of the soul secured.
(2.) This discovery of forgiveness in God, with the effects of it before mentioned, will produce a resolution of waiting on God for peace and consolation in his own time and way. "He that believeth shall not make haste," <232816>Isaiah 28:16. Not make haste, to what? Not to the enjoyment of the thing believed. Haste argues precipitation and impatience; this the soul that hath this discovery is freed from, resolving to wait the time of God's appointment for peace and consolation. God, speaking of his accomplishment of his promises, says, "I the LORD will hasten it,"
524
<230902>Isaiah 9:22. Well, then, if God will hasten it, may not we hasten to it? "Nay," saith he, "I will hasten it, but in its time." All oppositions and impediments considered, it shall be hastened, but in its time, its due time, its appointed time. And this the soul is to wait for; and so it will. As when Jacob had seen the beauty of Rachel, and loved her, he was contented to wait seven years for the enjoyment of her to be his wife, and thought no time long, no toil too hard, that he might obtain her; so the soul having discovered the beauty and excellency of forgiveness as it is with God, as it is in his gracious heart, in his eternal purpose, in the blood of Christ, in the promise of the gospel, is resolved to wait quietly and patiently for the time wherein God will clear up unto it its own personal interest therein. Even one experimental embracement of it, even at the hour of death, doth well deserve the waiting and obedience of the whole course of a man's life.
And this the psalmist manifests to have been the effect produced in his heart and spirit; for upon this discovery of forgiveness in God, he resolved both to wait upon him himself, and encourageth others so to do.
(3.) This prepares the soul for the receiving of that consolation and deliverance out of its pressures, by an evidence of a special interest in forgiveness, which it waiteth for: --
[1.] For this makes men to hearken after it. It makes the soul like the merchant who hath great riches, all his wealth, in a far country, which he is endeavoring to bring home safe unto him. If they come, he is well provided for; if they miscarry, he is lost and undone. This makes him hearken after tidings that they are safe there; and, as Solomon says, "Good news," in this case, "from a far country, is as cold waters to a thirsty soul," <202525>Proverbs 25:25, -- full of refreshment. Though he cannot look upon them as his own yet absolutely, because he hath them not in possession, he is glad they are safe there. So is it with the soul. These riches that it so values are as to its apprehensions in a far country. So is the promise, that "he shall behold the land that is very far off," <233317>Isaiah 33:17. He is glad to hear news that they are safe, to hear forgiveness preached, and the promises insisted on, though he cannot as yet look upon them as his own. The merchant rests not here, but he hearkeneth with much solicitousness after the things that should bring home his riches, especially if they have in them his all. Hence such ships are called ships of desire, Job<180926> 9:26. Such
525
a man greatly desires the speeding of them to their port. He considers the wind and the weather, all the occasions, and inconveniences, and dangers of the way; and blame him not, -- his all is at stake. The soul doth so in like manner: it hearkeneth after all the ways and means whereby this forgiveness may be particularly brought home unto it; is afraid of sin and of temptation, glad to find a fresh gale of the Spirit of grace, hoping that it may bring in his return from the land of promise. This prepares the heart for a spiritual sense of it when it is revealed.
[2.] It so prepares the soul, by giving it a due valuation of the grace and mercy desired. The merchantman in the gospel was not prepared to enjoy the pearl himself, until it was discovered to him to be of great price; then he knew how to purchase it, procure it, and keep it. The soul having, by this acting of faith, upon the discovery of forgiveness insisted on, come to find that the pearl hid in the field is indeed precious, is both stirred up to seek after possession of it, and to give it its due. Saith such a soul, "How excellent, how precious is this forgiveness that is with God! Blessed, yea, ever blessed, are they who are made partakers of it! What a life of joy, rest, peace, and consolation do they lead! Had I but their evidence of an interest in it, and the spiritual consolation that ensues thereon, how would I despise the world and all the temptations of Satan, and rejoice in the Lord in every condition!" And this apprehension of grace also exceedingly prepares and fits the soul for a receiving of a blessed sense of it, so as that God may have glory thereby.
[3.] It fits the soul, by giving a right understanding of it, of its nature, its causes, and effects. At the first the soul goes no farther but to look after impunity, or freedom from punishment, any way. "What shall I do to be saved?" is the utmost it aims at. "Who shall deliver me? how shall I escape?" And it would be contented to escape any way, -- by the law, or the gospel, all is one, so it may escape. But upon this discovery of forgiveness treated of, which is made by faith of adherence unto God, a man plainly sees the nature of it, and that it is so excellent that it is to be desired for its own sake. Indeed, when a soul is brought under trouble for sin, it knows not well what it would have. It hath an uneasiness or disquietment that it would be freed from, -- a dread of some evil condition that it would avoid. But now the soul can tell what it desires, what it aims at, as well as what it would be freed from. It would have an interest in
526
eternal love; have the gracious kindness of the heart of God turned towards itself, -- a sense of the everlasting purpose of his will shed abroad in his heart; have an especial interest in the precious blood of the Son of God, whereby atonement is made for him; and that all these things be testified unto his conscience in a word of promise mixed with faith. These things he came for; this way alone he would be saved, and no other. It sees such a glory of wisdom, love, and grace in forgiveness, such an exaltation of the love of Christ in all his offices, in all his undertaking, especially in his death, sacrifice, and blood-shedding, whereby he procured or made reconciliation for us, that it exceedingly longs after the participation of them.
All these things, in their several degrees, will this discovery of forgiveness in God, without an evidence of an especial interest therein, produce. And these will assuredly maintain the spiritual life of the soul, and keep it up unto such an obedience as shall be accepted of God in Christ. Darkness, sorrow, storms, they in whom it is may meet withal; but their eternal condition is secured in the covenant of God, -- their souls are bound up in the bundle of life.
From what hath been spoken, we may make some inferences in our passage concerning the true notion of believing; for, --
1. These effects ascribed to this faith of forgiveness in God, and always produced by it, make it evident that the most of them who pretend unto it, who pretend to believe that there is forgiveness with God, do indeed believe no such thing. Although I shall, on set purpose, afterward evince this, yet I cannot here utterly pass it by. I shall, then, only demand of them who are so forward in the profession of this faith that they think it almost impossible that any one should not believe it, what effects it hath produced in them, and whether they have been by it enabled to the performance of the duties before mentioned? I fear with many, things on the account of their pretended faith are quite otherwise. They love sin the more for it, and God never the better. Supposing that a few barren words will issue the controversy about their sins, they become insensibly to have slight thoughts of sin and of God also. This persuasion is not of him that calls us. Poor souls, your faith is the devil's greatest engine for your ruin, -- the highest contempt of God, and Christ, and forgiveness also, that you
527
can be guilty of, -- a means to let you down quietly into hell, -- the Pharisees' Moses, trusted in, and [yet] will condemn you. As none is saved but by faith, so you, if it were not for your faith (as you call it), might possibly be saved. If a man's gold prove counterfeit, his jewels painted glass, his silver lead or dross, he will not only be found poor when he comes to be tried, and want the benefit of riches, but have withal a fearful aggravation of his poverty by his disappointment and surprisal. If a man's faith, which should be more precious than gold, be found rotten and corrupt, if his light be darkness, how vile is that faith, how great is that darkness! Such, it is evident, will the faith of too many be found in this business.
2. The work we are carrying on is the raising of a sin-entangled soul out of its depths; and this we have spoken unto is that which must give him his first relief. Commonly, when souls are in distress, that which they look after is consolation. What is it that they intend thereby? That they may have assurance that their sins are forgiven them, and so be freed from their present perplexities. What is the issue? Some of them continue complaining all their days, and never come to rest or peace, so far do they fall short of consolation and joy; and some are utterly discouraged from attempting any progress in the ways of God. What is the reason hereof? Is it not that they would fain be finishing their building, when they have not laid the foundation? They have not yet made thorough work in believing forgiveness with God, and they would immediately be at assurance in themselves. Now, God delights not in such a frame of spirit; for, --
(1.) It is selfish. The great design of faith is to "give glory to God," <450420>Romans 4:20. The end of God's giving out forgiveness is the "praise of his glorious grace," <490106>Ephesians 1:6. But let a soul in this frame have peace in itself, it is very little solicitous about giving glory unto God. He cries like Rachel, "Give me children, or I die;" -- "Give me peace, or I perish." That God may be honored, and the forgiveness he seeks after be rendered glorious, it is cared for in the second place, if at all. This selfish earnestness, at first to be thrusting our hand in the side of Christ, is that which he will pardon in many, but accepts in none.
(2.) It is impatient. Men do thus deport themselves because they will not wait. They do not care for standing afar off for any season with the
528
publican. They love not to submit their souls to lie at the foot of God, to give him the glow of his goodness, mercy, wisdom, and love, in the disposal of them and their concernments. This waiting compriseth the universal subjection of the soul unto God, with a resolved judgment that it is meet and right that we, and all we desire and aim at, should be at his sovereign disposal. This gives glow to God, -- a duty which the impatience of these poor souls will not admit them to the performance of. And both these arise, --
(3.) From weakness. It is weak It is weakness in any condition, that makes men restless and weary. The state of adherence is as safe a condition as the state of assurance; only, it hath more combats and wrestling attending it. It is not, then, fear of the event, but weakness and weariness of the combat, that makes men anxiously solicitous about a deliverance from that state before they are well entered into it.
Let, then, the sin-entangled soul remember always this way, method, and order of the gospel, that we have under consideration. First, exercise faith on forgiveness in God; and when the soul is fixed therein, it will have a ground and foundation whereon it may stand securely in making application of it unto itself. Drive this principle, in the first place, unto a stable issue upon gospel evidences, answer the objections that lie against it, and then you may proceed. In believing, the soul makes a conquest upon Satan's territories. Do, then, as they do who are entering on an enemy's country, -- secure the passages, fortify the strongholds as you go on, that you be not cut off in your progress. Be not as a ship at sea, which passeth on, and is no more possessed or master of the water it hath gone through than of that whereunto it is not yet arrived. But so it is with a soul that fixeth not on these foundation principles: he presseth forwards, and the ground crumbles away under his feet, and so he wilders away all his days in uncertainties. Would men but lay this principle well in their souls, and secure it against assaults, they might proceed, though not with so much speed as some do, yet with more safety. Some pretend at once to fall into full assurance; I wish it prove not a broad presumption in the most, It is to no purpose for him to strive to fly who cannot yet go, -- to labor to come to assurance in himself who never well believed forgiveness in God.
529
THIRDLY. f13 NOW, that we may be enabled to fix this persuasion against all opposition, that which in the next place I shall do is, to give out such unquestionable evidences of this gospel truth as the soul may safely build and rest upon; and these contain the confirmation of the principal proposition before laid down.
EVIDENCES OF FORGIVENESS IN GOD - NO INBRED NOTIONS OF ANY FREE ACTS OF GOD'S WILL - FORGIVENESS NOT REVEALED BY THE WORKS OF NATURE NOR THE LAW.
First, THE things that are spoken or to be known of God are of two sorts: --
1. Natural and necessary; such as are his essential properties, or the attributes of his nature, his goodness, holiness, righteousness, omnipotency, eternity, and the like. These are called, To< gnwston< tou~ Qeou~, <450119>Romans 1:19, -- "That which may be known of God." And there are two ways, as the apostle there declares, whereby that which he there intimates of God may be known, --
(1.) By the inbred light of nature: Fanero>n ejstin ejn autj oiv~ , verse 19, -- "It is manifest in themselves," in their own hearts; they are taught it by the common conceptions and presumptions which they have of God by the light of nature. From hence do all mankind know concerning God that he is, that he is eternal, infinitely powerful, good, righteous, holy, omnipotent. There needs no special revelation of these things, that men may know them. That, indeed, they may be known savingly, there is; and, therefore, they that know these things by nature do also believe them on revelation: <581106>Hebrews 11:6, "He that cometh to God must believe that he is, and that he is a rewarder." Though men know God by the light of nature, yet they cannot come to God by that knowledge.
(2.) These essential properties of the nature of God are revealed by his works. So the apostle in the same place, <450120>Romans 1:20, "The invisible things of God from the creation of the world are clearly seen, being understood by the things that are made, even his eternal power and Godhead." See also <191901>Psalm 19:1-3. And this is the first sort of things that may be known of God.
530
2. There are the free acts of his will and power, or his free, eternal purposes, with the temporal dispensations that flow from them. Now, of this sort is the forgiveness that we are inquiring after. It is not a property of the nature of God, but an act of his will and a work of his grace. Although it hath its rise and spring in the infinite goodness of his nature, yet it proceeds from him, and is not exercised but by an absolute, free, and sovereign act of his will. Now, there is nothing of God or with him of this sort that can be any ways known but only by especial revelation; for, --
(1.) There is no inbred notion of the acts of God's will in the heart of man; which is the first way whereby we come to the knowledge of any thing of God. Forgiveness is not revealed by the light of nature. Flesh and blood, which nature is, declares it not; by that means "no man hath seen God at any time," <430118>John 1:18, -- that is, as a God of mercy and pardon, as the Son reveals him. Adam had an intimate acquaintance, according to the limited capacity of a creature, with the properties and excellencies of the nature of God. It was implanted in his heart, as indispensably necessary unto that natural worship which, by the law of his creation, he was to perform. But when he had sinned, it is evident that he had not the least apprehension that there was forgiveness with God. Such a thought would have laid a foundation of some farther treaty with God about his condition. But he had no other design but of flying and hiding himself, <010310>Genesis 3:10; so declaring that he was utterly ignorant of any such thing as pardoning mercy. Such, and no other, are all the first or purely natural conceptions of sinners, -- namely, that it is dikaiw> ma tou~ Qeou~, "the judgment of God," <450132>Romans 1:32, that sin is to be punished with death. It is true, these conceptions in many are stifled by rumors, reports, traditions, that it may be otherwise; But all these are far enough from that revelation of forgiveness which we are inquiring after.
(2.) The consideration of the works of God's creation will not help a man to this knowledge, that there is forgiveness with God. The apostle tells us, <450120>Romans 1:20, what it is of God that his works reveal, "even his eternal power and Godhead," or the essential properties of his nature, but no more; not any of the purposes of his grace, not any of the free acts of his will, not pardon and forgiveness. Besides, God made all things in such an estate and condition, -- namely, of rectitude, integrity, and uprightness, <210729>Ecclesiastes 7:29, -- that it was impossible they should have any
531
respect unto sin, which is the corruption of all, or to the pardon of it, which is their restitution, whereof they stood in no need. There being no such thing in the world as a sin, nor any such thing supposed to be, when all things were made of nothing, how could any thing declare or reveal the forgiveness of it?
(3.) No works of God's providence can make this discovery. God hath, indeed, borne testimony to himself and his goodness in all ages, from the foundation of the world, in the works of his providence: so <441415>Acts 14:1517,
"We preach unto you that ye should turn from these vanities unto the living God, which made heaven, and earth, and the sea, and all things that are therein: who in times past suffered all nations to walk in their own ways. Nevertheless he left not himself without witness, in that he did good, and gave us rain from heaven, and fruitful seasons, filling our hearts with food and gladness."
Oujk amj ar> turon eaJ uton< ajfhk~ e, -- "He left not himself without witness;" that is, by the works of his providence, there recounted, he thus far bare testimony to himself, that he is, and is good, and doth good, and ruleth the world; so that they were utterly inexcusable, who, taking no notice of these works of his, nor the fruits of his goodness, which they lived upon, turned away after ta< mat> aia, "vain things," as the apostle there calls the idols of the Gentiles. But yet these things did not discover pardon and forgiveness; for still God suffered them to go on in their own ways, and winked at their ignorance. So again, <441723>Acts 17:23-27,
"Whom ye ignorantly worship, him declare I unto you. God that made the world and all things therein, seeing that he is Lord of heaven and earth, dwelleth not in temples made with hands; neither is worshipped with men's hands, as though he needed any thing, seeing he giveth to all life, and breath, and all things; and hath made of one blood all nations of men for to dwell on all the face of the earth"
(where, by the way, there is an allusion to that of <011108>Genesis 11:8, "The LORD scattered them abroad upon the face of all the earth" ), "and hath determined the times before appointed, and the bounds of their habitation;
532
that they should seek the Lord, if haply they might feel after him, and find him, though he be not far from every one of us." By arguments taken from the works of God, both of creation and providence, the apostle proves the being and the properties of God; yea, he lets them know with whom he had to do, that God designed by his works so far to reveal himself unto them as the true and living God, the maker and governor of all things, as that they ought to have inquired more diligently after him, and not to look on him alone as the "unknown God" who alone might be known, all their idols being vain and nothing. But of the discovery of pardon and forgiveness in God by these ways and means he speaks not; yea, he plainly shows that this was not done thereby: for the great call to saving repentance is by the revelation of forgiveness. But now, by these works of his providence, God called not the Gentiles to saving repentance. No; saith he, "He suffered them to walk still in their own ways," <441416>Acts 14:16, "and winked at the times of their ignorance; but now," -- that is, by the word of the gospel, -- "commandeth them to repent," <441730>Acts 17:30.
Secondly; Whereas there had been one signal act of God's providence about sin, when man first fell into the snares of it, it was so far from the revealing forgiveness in God, that it rather severely intimated the contrary. This was God's dealing with sinning angels. The angels were the first sinners, and God dealt first with them about sin. And what was his dealing with them the Holy Ghost tell us, 2<610204> Peter 2:4, Agge>lwn amJ arthsan> twn oukj efj eis> ato -- "He spared not the sinning angels." "He spared them not;" it is the same word which he useth where he speaks of laying all our iniquities on Christ, he undergoing the punishment due unto them: <450832>Romans 8:32, Oujk ejfei>sato, -- "He spared him not;" that is, he laid on him the full punishment that by the curse and sanction of the law was due unto sin. So he dealt with the angels that sinned: "He spared them not," but inflicted on them the punishment due unto sin, shutting them up under chains of darkness for the judgment of the great day. Hitherto, then, God keeps all thoughts of forgiveness in his own eternal bosom; there is not so much as the least dawning of it upon the world. And this was at first no small prejudice against any thoughts of forgiveness. The world is made; sin enters by the most glorious part of the creation, whose recovery by pardon might seem to be more desirable, but
533
not the least appearance of it is discovered. Thus it was "from the beginning of the world hid in God," <490309>Ephesians 3:9.
Thirdly, God gave unto man a law of obedience immediately upon his creation; yea, for the main of it, he implanted it in him by and in his creation. This law it was supposed that man might transgress. The very nature of a law prescribed unto free agents, attended with threatenings and promises of reward, requires that supposition. Blow, there was not annexed unto this law, or revealed with it, the least intimation of pardon to be obtained if transgression should ensue. <010217>Genesis 2:17, we have this law, "In the day thou eatest thou shalt surely die;" -- "Dying thou shalt die;" or "bring upon thyself assuredly the guilt of death temporal and eternal." There God leaves the sinner, under the power of that commination. Of forgiveness or pardoning mercy there is not the least intimation. To this very day that law, which was then the whole rule of life and acceptance with God, knows no such thing. "Dying thou shalt die, O sinner," is the precise and final voice of it.
From these previous considerations, added to what was formerly spoken, some things preparatory to the ensuing discourse may be inferred; as, --
1. That it is a great and rare thing to have forgiveness in God discovered unto a sinful soul. A thing it is that, as hath been showed, conscience and law, with the inbred notions that are in the heart of man about God's holiness and vindictive justice, do lie against; a matter whereof we have no natural presumption, whereof there is no common notion in the mind of man; a thing which no consideration of the works of God, either of creation or providence, will reveal, and which the great instance of God's dealing with sinning angels renders deep, admirable, and mysterious. Men who have common and slight thoughts of God, of themselves, of sin, of obedience, of the judgment to come, of eternity, -- that feed upon the ashes of rumors, reports, hearsays, traditions, without looking into the reality of things, -- may and do take this to be an ordinary and acknowledged truth, easy to be entertained, which upon the matter no man disbelieves. But convinced sinners, who make a trial of these things as running into eternity, have other thoughts of them. And as to that which, it is pretended, every one believes, we have great cause to cry out, "Lord,
534
who hath believed our report? to whom hath the arm of the Lord been revealed,"
2. That the discovery of forgiveness in God, being a matter of so great difficulty, is a thing precious and excellent, as being the foundation of all our communion with God here, and of all undeceiving expectation of our enjoyment of him hereafter. It is a pure gospel truth, that hath neither shadow, footstep, nor intimation elsewhere. The whole creation hath not the least obscure impression of it left thereon. So that, --
3. It is undoubtedly greatly incumbent on us to inquire diligently, as the prophets did of old, into this salvation; to consider what sure evidences faith hath of it, such as will not, as cannot fail us. To be slight and common in this matter, to take it up at random, is an argument of an unsound, rotten heart. He that is not serious in his inquiry into the revelation of this matter, is serious in nothing wherein God or his soul is concerned. The Holy Ghost knows what our frame of heart is, and how slow we are to receive this blessed truth in a gracious, saving manner. Therefore doth he confirm it unto us with such weighty considerations as, <580617>Hebrews 6:17, 18, "God, willing more abundantly to shew unto the heirs of promise the immutability of his counsel, confirmed it by an oath: that by two immutable things, in which it was impossible for God to lie, we might have strong consolation." It is of forgiveness of sin that the apostle treats; as hath been made evident by the description of it before given. Now, to give evidence hereunto, and to beget a belief of it in us, he first engages a property of God's nature in that business. He with whom we deal is aj yeudh>v as <560102>Titus 1:2, the God that cannot lie, that cannot deceive or be deceived: it is impossible it should be so with him. Now, as this extends itself in general to all the words and works of God, so there is peculiarly in this, whereof he treats, to< amj etaq> eton thv~ boulhv~ , -- an especial "immutability of his counsel." [<580617>Hebrews 6:17.] Men may think that although there be words spoken about forgiveness, yet it is possible it may be otherwise." "No," saith the apostle; "it is spoken by God, and it is impossible he should lie." Yea, but upon the manifold provocations of sinners, he may change his mind and thoughts therein. "No," saith the apostle; "there is a peculiar immutability in his counsel concerning the execution of this thing: there can be no change in it." But how doth this appear, that indeed this is the counsel of his will? "Why," saith he, "he
535
hath declared it by his word, and that given in a way of promise: which, as in its own nature it is suited to raise an expectation in him or them to whom it is made or given, so it requires exact faithfulness in the discharge and performance of it which God on his part will assuredly answer. But neither is this all; but that no place might be left for any cavilling objection in this matter, ejmesi>teusen o[rkw|, `he interposed himself by an oath.'" Thus we have this truth deduced from the veracity of God's nature, one of his essential excellencies; established in the immutable purpose of his will; brought forth by a word of promise; and confirmed by God's interposing himself against all occasions of exception (so to put an end unto all strife about it) by an oath, swearing by himself that so it should be. I have mentioned this only to show what weight the Holy Ghost lays upon the delivery of this great truth, and thence how deeply it concerns us to inquire diligently into it and after the grounds and evidences which may be tendered of it; which, among others, are these that follow: --
DISCOVERY OF FORGIVENESS IN THE FIRST PROMISE -- THE EVIDENCE OF THE TRUTH THAT LIES THEREIN -- AND BY THE INSTITUTION OF SACRIFICES -- THEIR USE AND END -- ALSO BY
THE PRESCRIPTION OF REPENTANCE UNTO SINNERS.
I. THE first discovery of forgiveness in God (and which I place as the
first evidence of it) was made in his dealing with our first parents after their shameful sin and fall. Now, to make it appear that this is an evidence that carries along with it a great conviction, and is such as faith may securely rest upon and close withal, the ensuing observations are to be considered: --
1. The first sin in the world was, on many accounts, the greatest sin that ever was in the world. It was the sin, as it were, of human nature, wherein there was a conspiracy of all individuals: "Omnes eramus unus ille homo;" -- "In that one man, or that one sin, `we all sinned,' <450512>Romans 5:12. It left not God one subject, as to moral obedience, on the earth, nor the least ground for any such to be unto eternity. When the angels sinned, the whole race or kind did not prevaricate. "Thousand thousands" of them, and "ten thousand times ten thousand," continued in their obedience, <270710>Daniel 7:10. But here all and every individual of mankind (He only excepted which was not then in Adam)were embarked in the same crime
536
and guilt. Besides, it disturbed the government of God in and over the whole creation. God had made all things, in number, weight, and measure, in order and beauty; pronouncing himself concerning his whole work that it was daom] bwOf, "exceeding beautiful and good," <010131>Genesis 1:31. Much of this beauty lay in the subordination of one thing to another, and of all to himself by the mediation and interposition of man, through whose praises and obedience the rest of the creation, being made subject unto him, was to return their tribute of honor and glory unto God. But all this order was destroyed by this sin, and the very "creation made subject to vanity," <450820>Romans 8:20; on which and the like accounts, it might be easily made to appear that it was the greatest sin that ever was in the world.
2. Man, who had sinned, subscribed in his heart and conscience unto the righteous sentence of the law. He knew what he had deserved, and looked for nothing but the immediate execution of the sentence of death upon him. Hence he meditates not a defense, expects no pardon, stays not for a trial, but flies and hides, and attempts an escape: <010310>Genesis 3:10, "I was afraid," saith he, "and hid myself;" than which never were there words of greater horror in the world, nor shall be until the day of judgment. Poor creature! he was full of expectation of the vengeance due for a broken covenant.
3. God had newly declared in the sinning angels what his justice required, and how he could deal with sinning man, without the least impeachment of his government, holiness, or goodness.
4. There was nothing without God himself that should move him in the least, so much as to suspend the execution of his wrath for one moment. He had not done so with the angels. All things lay now under wrath, curse, confusion, and disorder; nothing was left good, lovely, or desirable in his eye. As in the first creation, that which was first brought forth from nothing was Whbow; Whto, "without form, and void," empty of all order and beauty, -- nothing was in it to induce or move God to bring forth all things in the glory that ensued, but the whole design of it proceeded from his own infinite goodness and wisdom, -- so was it now again. There was an emptiness and vanity brought by sin upon the whole creation. Nothing remained that might be a motive unto a merciful restoration, but all is again devolved on his sovereignty. All things being in this state and condition,
537
wherein all doors stood open to the Glow of God's justice in the punishing of sin, nothing remaining without him to hold his hand in the least, the whole creation, and especially the sinner himself, lying trembling in expectation of a dreadful doom, what now cometh forth from him? The blessed word which we have, <010315>Genesis 3:15, "The seed of the woman shall break the serpent's head." It is full well known that the whole mystery of forgiveness is wrapped up in this one word of promise. And the great way of its coming forth from God, by the blood of the Messiah, whose heel was to be bruised, is also intimated. And this was the first discovery that ever was made of forgiveness in God. By a word of pure revelation it was made, and so faith must take it up and receive it. Now, this revelation of forgiveness with God in this one promise was the bottom of all that worship that was yielded unto him by sinners for many ages; for we have showed before, that without this no sinner can have the least encouragement to approach unto him. And this will continue to the end of the world as a notable evidence of the truth in hand, a firm foundation for faith to rest and build upon. Let a sinner seriously consider the state of things as they were then in the world, laid down before, and then view God coming forth with a word of pardon and forgiveness, merely from his own love and those counsels of peace that were between the Father and the Son, and he cannot but conclude, under his greatest difficulties, that yet "there is forgiveness with God, that he may be feared." Let now the law and conscience, let sin and Satan, stand forth and except against his evidence. Enough may be spoken from it, whatever the particular case be about which the soul hath a contest with them, to put them all to silence.
II. God revealed this sacred truth by his institution of sacrifices.
Sacrifices by blood do all of them respect atonement, expiation, and consequently forgiveness. It is true, indeed, they could not themselves take away sin, nor make them perfect who came unto God by them, <581001>Hebrews 10:1; but yet they undeniably evince the taking away of sin, or the forgiveness of it, by what they did denote and typify. I shall, therefore, look back into their rise and intendment: --
1. The original and first spring of sacrifices is not in the Scripture expressly mentioned, only the practice of the saints is recorded. But it is certain, from infallible Scripture evidences, that they were of God's
538
immediate institution and appointment. God never allowed that the will or wisdom of man should be the spring and rule of his worship. That solemn word wherewith he fronts the command that is the rule of his worship, Ël] hc,[}tæ alo, -- "Thou shalt not make to thyself," which is the life of the command (that which follows being an explanation and confirmation of the law itself by instances), cuts off all such pretences, and is as a flaming sword, turning every way to prevent men's arbitrary approaches to God's institutions. God will not part with his glory of being the only lawgiver, as to the whole concernment of his worship, or any part of it, unto any of the sons of men.
2. Neither is the time of their institution mentioned. Some of the Papists dispute (as there are a generation of philosophical disputers amongst them, by whom their tottering cause is supported) that there should have been sacrifices in paradise, if a man had not sinned. But as, in all their opinions, our first inquiry ought to be, What do they get by this or that? their whole religion being pointed unto their carnal interest, so we, may in particular do it upon this uncouth assertion, which is perfectly contradictious to the very nature and end of most sacrifices, -- namely, that they should be offered where there is no sin. Why, they hope to establish hence a general rule, that there can be no true worship of God, in any state or condition, without a sacrifice. What, then, I pray? Why, then it is evident that the continual sacrifice of the mass is necessary in the church, and that without it there is no true worship of God; and so they are quickly come home to their advantage and profit, -- the mass being that inexhaustible spring of revenue which feeds their pride and lust throughout the world. But there is in the church of Christ an altar still, and a sacrifice still, which they have rejected for the abominable figment of their mass, -- namely, Christ himself, as the apostle informs us, <581310>Hebrews 13:10. But as the sacrifices of beasts could not have been before the entrance of sin, so it may be evidenced that they were instituted from the foundation of the world, -- that is, presently after the entrance of sin. Christ is called "The Lamb of God," <430129>John 1:29, which he was in reference unto the sacrifices of old, as 1<600118> Peter 1:18, 19; whence he is represented in the church as a "Lamb slain," <660506>Revelation 5:6, or giving out the efficacy of all sacrifices to his church. Now, he is said to be a "Lamb slain from the foundation of the world," <661308>Revelation 13:8, which could not be unless some sacrifice,
539
prefiguring his being slain, had been then offered; for it denotes not only the efficacy of his mediation, but the way. Besides, the apostle tells us that "without shedding of blood there was no remission," <580922>Hebrews 9:22, -- that is, God, to demonstrate that all pardon and forgiveness related to the blood of Christ from the foundation of the world, gave out no word of pardon but by and with blood. Now, I have showed before that he revealed pardon in the first promise; and therefore there ensued thereon the shedding of blood and sacrifices; and thereby that testament or covenant "was dedicated with blood" also, verse 18. Some think that the beasts, of whose skins God made garments for Adam, were offered in sacrifices. Nor is the conjecture vain; yea, it seems not to want a shadow of a gospel mystery, that their nakedness, which became their shame upon their sin (whence the pollution and shame of sin is frequently so termed), should be covered with the skins of their sacrifices: for in the true sacrifice there is somewhat answerable thereunto; and the righteousness of Him whose sacrifice takes away the guilt of our sin is called our clothing, that hides our pollution and shame.
3. That after the giving of the law, the greatest, most noble, and solemn part of the worship of God consisted in sacrifices. And this kind of worship continued, with the approbation of God, in the world about four thousand years; that is, from the entrance of sin until the death of the Messiah, the true sacrifice, which put an end unto all that was typical
These things being premised, we may consider what was the mind I and aim of God in the institution of this worship. One instance, and that of the most solemn of the whole kind, will resolve us in this inquiry. <031605>Leviticus 16:5, "Two kids of the goats" are taken for "an offering for sin." Consider only (that we do not enlarge on particulars) how one of them was dealt withal: Verses 20-22, "He shall bring the live goat: and Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat, and shall send him away by the hand of a fit man into the wilderness: and the goat shall bear upon him all their iniquities unto a land not inhabited."
Let us see to what end is all this solemnity, and what is declared thereby. Wherefore should God appoint poor sinful men to come together, to take a
540
goat or a lamb, and to confess over his head all their sins and transgressions, and to devote him to destruction under that confession? Had men invented this themselves, it had been a matter of no moment; but it was an institution of God, which he bound his church to the observation of upon the penalty of his highest displeasure. Certainly this was a solemn declaration that there is forgiveness with him. Would that God who is infinitely good, and so will not, who is infinitely true, holy, and faithful, and so cannot deceive, call men out, whom he loved, to a solemn representation of a thing wherein their chiefest, their eternal concernment doth lie, and suffer them to feed upon ashes? Let men take heed that they mock not God; for of a truth God mocketh not man until he be finally rejected by him. For four thousand years together, then, did God declare by sacrifices that there is forgiveness with him, and led his people by them to make a public representation of it in the face of the world. This is a second uncontrollable evidence of the truth asserted, which may possibly be of use to souls that come indeed deeply and seriously to deal with God; for though the practice be ceased, yet the instruction intended in them continues.
III. God's appointment of repentance unto sinners doth reveal that there
is forgiveness in himself. I say, the prescription of repentance is a revelation of forgiveness. After the angels had sinned, God never once called them to repentance. He would not deceive them, but let them know what they were to look for at his hands; he hath no forgiveness for them, and therefore would require no repentance of them. It is not, nor ever was, a duty incumbent on them to repent. Nor is it so unto the damned in hell. God requires it not of them, nor is it their duty. There being no forgiveness for them, what should move them to repent? Why should it be their duty so to do? Their eternal anguish about sin committed hath nothing of repentance in it. Assignation then, of repentance is a revelation of forgiveness. God would not call upon a sinful creature to humble itself and bewail its sin if there were no way of recovery or relief; and the only way of recovery from the guilt of sin is pardon. So Job<183327> 33:27, 28,
"He looketh upon men, and if any say, I have sinned, and perverted that which was right, and it profited me not; he will deliver his soul from going into the pit, and his life shall see the light."
541
In the foregoing verses he declares the various ways that God used to bring men unto repentance. He did it by dreams, verses 15, 16; by afflictions, verse 19; by the preaching of the word, verse 23. What, then, doth God aim at in and by all these various ways of teaching? It is to cause man to say, "I have sinned, and perverted that which was right." It is to bring him to repentance. What now if he obtain his end, and cometh to that which is aimed at? Why, then, there is forgiveness for him, as is declared, verse 28.
To improve this evidence, I shall confirm, by some few obvious considerations, these two things: --
1. That the prescription of repentance doth indeed evince that there is forgiveness with God.
2. That every one in whom there is repentance wrought towards God, may certainly conclude that there is forgiveness with God for him.
1. No repentance is acceptable with God but what is built or leans on the faith of forgiveness. We have a cloud of witnesses unto this truth in the Scripture. Many there have been, many are recorded who have been convinced of sin, perplexed about it, sorry for it, that have made open confession and acknowledgment of it, that, under the pressing sense of it, have cried out even to God for deliverance, and yet have come short of mercy, pardon, and acceptance with God. The cases of Cain, Pharaoh, Saul, Ahab, Judas, and others, might be insisted on. What was wanting, that made all that they did abominable? Consider one instance for all. It is said of Judas that he repented: <402703>Matthew 27:3, Metamelhqei>v, "He repented himself." But wherein did this repentance consist?
(1.) He was convinced of his sin in general: "Hmarton, saith he, -- "I have sinned," verse 4.
(2.) He was sensible of the particular sin whereof he stood charged in conscience before God. "I have," saith he, "betrayed innocent blood;" -- "I am guilty of blood, innocent blood, and that in the vilest manner, by treachery." So that he comes, --
(3.) To a full and open confession of his sin.
(4.) He makes restitution of what he was advantaged by his sin, "He brought again the thirty pieces of silver," verse 3; -- all testifying a hearty
542
sorrow that spirited the whole. Methinks now Judas' repentance looks like the young man's obedience, who cried out, "All these things have I done; is there any thing yet lacking?" Yea, one thing was wanting to that young man, -- he had no true faith nor love to God all this while; which vitiated and spoiled all the rest of his performances. One thing also is wanting to this repentance of Judas, -- he had no faith of forgiveness in God; that he could not believe; and, therefore, after all this sorrow, instead of coming to him, he bids him the utmost defiance, and goes away and hangs himself.
Indeed, faith of forgiveness, as hath been showed, hath many degrees. There is of them that which is indispensably necessary to render repentance acceptable. What it is in particular I do not dispute. It is not an assurance of the acceptance of our persons in general. It is not that the particular sin wherewith, it may he, the soul is perplexed, is forgiven. A general, so it be a gospel discovery that there is forgiveness in God, will suffice. The church expresseth it, <281403>Hosea 14:3, "In thee the fatherless findeth mercy;" and <290214>Joel 2:14, "Who knoweth but he will return and repent?.... I have this ground," saith the soul, "God is in himself gracious and merciful; the fatherless, the destitute and helpless, that come to him by Christ, find mercy in him. None in heaven and earth can evince but that he may return to me also." Now, let a man's convictions be never so great, sharp, wounding; his sorrow never so abundant, overflowing, abiding; his confession never so full, free, or open, -- if this one thing be wanting, all is nothing but what tends to death.
2. To prescribe repentance as a duty unto sinners, without a foundation of pardon and forgiveness in himself, is inconsistent with the wisdom, holiness, goodness, faithfulness, and all other glorious excellencies and perfections of the nature of God; for, --
(1.) The apostle lays this as the great foundation of all consolation, that God cannot lie or deceive, <580618>Hebrews 6:18. And again, he engageth the faithfulness and veracity of God to the same purpose: <560102>Titus 1:2, "God, who cannot lie, hath promised it." Now, there is a lie, a deceit, in things as well as in words, He that doth a thing which in its own nature is apt to deceive them that consider it, with an intention of deceiving them, is no less a liar than he which affirms that to be true which he knows to be false.
543
There is a lie in actions as well as in words. The whole life of a hypocrite is a lie; so saith the prophet of idolaters, there is "a lie in their right hand," <234420>Isaiah 44:20.
(2.) The proposal of repentance is a thing fitted and suited in its own nature to beget thoughts in the mind of a sinner that there is forgiveness with God. Repenting is for sinners only. "I come not," saith our Savior, "to call the righteous, but sinners to repentance." It is for them, and them only. It was no duty for Adam in Eden, it is none for the angels in heaven, nor for the damned in hell. What, then, may be the language of this appointment? "O sinners, come and deal with God by repentance." Doth it not openly speak forgiveness in God? and, if it were otherwise, could men possibly be more frustrated or deceived? would not the institution of repentance be a lie? Such a delusion may proceed from Satan, but not from Him who is the fountain of goodness, holiness, and truth. His call to repentance is a full demonstration of his readiness to forgive, <441730>Acts 17:30, 31. It is true, many do thus deceive themselves: they raise themselves unto an expectation of immunity, not on gospel grounds; and their disappointment is a great part of their punishment. But God deceives none; whoever comes to him on his proposal of repentance shall find forgiveness. It is said of some, indeed, that "he will laugh at their calamity, and mock when their fear cometh," <200126>Proverbs 1:26. He will aggravate their misery, by giving them to see what their pride and folly hath brought them unto. But who are they? Only such as refuse his call to repentance, with the promises of the acceptation annexed.
(3.) There is, then, no cause why those who are under a call to repentance should question whether there be forgiveness in God or no. This concerns my second proposition. "Come," saith the Lord unto the souls of men, "leave your sinful ways, turn unto me; humble yourselves with broken and contrite heart." "Alas!" say poor convinced sinners, "we are poor, dark, and ignorant creatures; or we are old in sin, or greater sinners or backsliders, or have fallen often into the same sins; -- can we expect there should be forgiveness for us?" Why, you are under God's invitation to repentance; and to disbelieve forgiveness is to call the truth, holiness, and faithfulness of God into question. If you will not believe forgiveness, pretend what you please, it is in truth because you hate repentance. You do but deceive your souls, when you pretend you come not up to
544
repentance because you cannot believe forgiveness; for in the very institution of this duty God engageth all his properties to make it good that he hath pardon and mercy for sinners.
(4.) Much less cause is there to doubt of forgiveness where sincere repentance is in any measure wrought. No soul comes to repentance but upon God's call; God calls none but whom he hath mercy for upon their coming. And as for those who sin against the Holy Ghost, as they shut themselves out from forgiveness, so they are not called to repentance.
(5.) God expressly declares in the Scripture that the forgiveness that is with him is the foundation of his prescribing repentance unto man. One instance may suffice: <230407>Isaiah 4:7, "Let the wicked forsake his way" ([vr; ;, "a perverse wicked one," ^w,a; vyaiw],) "and the man of iniquity his thoughts: and let him return unto the LORD, and he will have mercy; and to our God, for jwOls]lei hB,ry] æ, he will multiply to pardon." You see to whom he speaks, -- to men perversely wicked, and such as make a trade of sinning. What doth he call them unto? Plainly, to repentance, to the duty we have insisted on. But what is the ground of such an invitation unto such profligate sinners? Why, the abundant forgiveness and pardon that is with him, superabounding unto what the worst of them can stand in need of; as <450520>Romans 5:20.
And this is another way whereby God hath revealed that there is forgiveness with him; and an infallible bottom for faith to build upon in its approaches unto God it is. Nor can the certainty of this evidence be called into question but on such grounds as are derogatory to the glory and honor of God. And this connection of repentance and forgiveness is that principle from whence God convinces a stubborn, unbelieving people that all his ways and dealings with sinners are just and equal, <261825>Ezekiel 18:25. And should there be any failure in it, they could not be so. Every soul, then, that is under a call to repentance, whether out of his natural condition or from any backsliding into folly after conversion, hath a sufficient foundation to rest on as to the pardon he inquires after. God is ready to deal with him on terms of mercy. If, out of love to sin or the power of unbelief, he refuse to close with him on these terms, his condemnation is just. And it will be well that this consideration be well imprinted on the minds of men. I say, notwithstanding the general
545
presumptions that men seem to have of this matter, yet these principles of it ought to be inculcated; for, --
[1.] Such is the atheism that lies lurking in the hearts of men by nature, that, notwithstanding their pretences and professions, we have need to be pressing upon them evidences of the very being and essential properties of God. In so doing, we have the assistance of inbred notions in their own minds, which they cannot eject, to help to carry on the work. How much more is this necessary in reference unto the free acts of the will of God, which are to be known only by mere revelation! Our word had need to be "line upon line;" and yet, when we have done, we have cause enough to cry out, as was said, "Lord, who hath believed our report? and to whom hath the arm of the Lord been revealed?"
[2.] What was spoken before of the obstacles that lie in the way, hindering souls from a saving reception of this truth, ought to be remembered. Those who have no experience of them between God and their souls seem to be ignorant of the true nature of conscience, law, gospel, grace, sin, and forgiveness.
[3.] Many who are come to a saving persuasion of it, yet having not received it upon clear and unquestionable grounds, and so not knowing how to resolve their faith of it into its proper principles, are not able to answer the objections that lie against it in their own consciences, and so do miserably fluctuate about it all their days. These had need to have these principles inculcated on them. Were they pondered aright, some might have cause to say, with the Samaritans, who first gave credit to the report of the woman, John 4, they had but a report before, but now they find all things to be according unto it, yea, to exceed it. A little experience of a man's own unbelief, with the observation that may easily be made of the uncertain progresses and fluctuations of the spirits of others, will be a sufficient conviction of the necessity of the work we are engaged in.
But it will yet be said, that it is needless to multiply arguments and evidences in this case, the truth insisted on being granted as one of the fundamental principles of religion. As it is not, then, by any called in question, so it doth not appear that so much time and pains is needful for the confirmation of it; for what is granted and plain needs little confirmation. But several things may be returned in answer hereunto; all
546
which may at once be here pleaded for the multiplication of our arguments in this matter: --
1. That it is generally granted by all is no argument that it is effectually believed by many. Sundry things are taken for granted in point of opinion that are not so believed as to be improved in practice. We have in part showed before, and shall afterward undeniably evince, that there are very few that believe this truth with that faith that will interest them in it and give them the benefit of it. And what will it avail any of us that there is forgiveness of sin with God, if our sins be not forgiven? No more than that such or such a king is rich, whilst we are poor and starving. My aim is not to prove it as an opinion or a mere speculative truth, but so to evidence it in the principles of its being and revelation as that it may be believed; whereon all our blessedness depends.
2. It needs never the less confirmation because it is a plain fundamental truth, but rather the more; and that because both of the worth and weight of it. "This is a faithful saying," saith the apostle, "worthy of all acceptation, that Jesus Christ came into the world to save sinners." So I say of this, which, for the substance of it, is the same with that. It is worthy of all acceptation, namely, that there is forgiveness with God; and therefore ought it to be fully confirmed, especially whilst we make use of no other demonstrations of it but those only which God hath furnished us withal to that purpose: and this he would not have done, but that he knew them needful for us. And for the plainness of this truth, it is well if it be so unto us. This I know, nothing but the Spirit of God can make it so. Men may please themselves and others sometimes with curious notions, and make them seem to be things of great search and attainment, which, when they are well examined, it may be they are not true; or if they are, are yet of a very little consequence or importance. It is these fundamental truths that have the mysteries of the wisdom and grace of God inwrapped in them; which whoso can unfold aright, will show himself "a workman that needs not be ashamed." These still waters are deep; and the farther we dive into them, the greater discovery shall we make of their depths. And many other sacred truths there are whose mention is common, but whose depths are little searched and whose efficacy is little known.
547
3. We multiply these evidences, because they are multitudes that are concerned in them. All that do believe, and all that do not believe, are so, -- those that do believe, that they may be established; and those that do not believe, that they may be encouraged so to do.
Among both these sorts, some evidences may he more profitable and useful, one to one, some to another. It may be, amongst all, all will be gathered up, that no fragments be lost. They are all, I hope, instruments provided by the Holy Ghost for this end; and by this ordinance do we endeavor to put them into his hand, to be made effectual as he Will. One may reach one soul, another another, according to his pleasure. One may be of use to establishment, another to consolation, a third to encouragement, according as the necessities of poor souls do require. However, God, who hath provided them, knows them all to he needful
4. They are so, also, upon the account of the various conditions wherein the spirits of believers themselves may be. One may give help to the same soul at one season, another at another; one may secure the soul against a temptation, another stir it up to thankfulness and obedience,
These things have I spoken, that you may not think we dwell too long on this consideration. And I pray God that your consolation and establishment may abound in the reading of these meditations, as I hope they have not been altogether without their fruit in their preparation.
FARTHER EVIDENCES OF FORGIVENESS WITH GOD TESTIMONIES THAT GOD WAS WELL PLEASED WITH SOME THAT WERE SINNERS - THE PATIENCE OF GOD TOWARDS THE WORLD AN EVIDENCE OF FORGIVENESS - EXPERIENCE
OF THE SAINTS OF GOD TO THE SAME PURPOSE.
IV. LET US, then, in the fourth place, as a fourth evidence of this truth,
consider those, both under the Old Testament and the New, concerning whom we have the greatest assurance that God was well pleased with them, and that they are now in the enjoyment of him. And this argument unto this purpose the apostle insists upon, and presseth from sundry instances, Hebrews 11. How many doth he there reckon up who of old "obtained a good report," and "this testimony, that they pleased God!" verses 2, 5. "All these inherited the promises" through believing, -- that
548
is, obtained the "forgiveness of sins" for whereas "by nature they were children of wrath," and "under the curse" as well as others, obtaining an infallible interest in the favor of God, and this testimony, "that they pleased him," it could no otherwise be; for without this, on a just account, every one of them would have continued in the state wherein Adam was when he "heard the voice of God, and was afraid." Wherefore, it being evident that some persons, in all generations, have enjoyed the friendship, love, and favor of God in this world, and at their departure out of it have entered into glory, it makes it evident that there is forgiveness of sin with him; without which these things could not be.
Let us, after the example of the apostle, mention some particular instances in this matter. Look unto Abraham: he was the "friend of God," and walked with God. God made a solemn covenant with him, and takes it for his memorial throughout all generations that he is the "God of Abraham." And he is doubtless now at rest with God. Our Savior calls the place or condition whereinto blessed souls are gathered, "Abraham's bosom." He is at rest with whom others are at rest.
The condition was the same with Isaac and Jacob. They also are in heaven, being alive unto and with God. Our Savior proves it from the tenor of the covenant:
"I am the God of Abraham, and the God of Isaac, and the God of Jacob. God is not the God of the dead, but of the living," <402232>Matthew 22:32.
They are yet alive, alive unto God, and with him by virtue of the covenant; or, after their death, God would not be said to be their God. This is the force of our Savior's argument in that place, that after their death God was still their God. Then death had not reached their whole persons. They were still alive with God in heaven; and their bodies, by virtue of the same covenant, were to be recovered out of the dusk.
The same is the state with David. He was a "man after God's own heart," that did his will and fulfilled all his pleasure. And although he died, and his body saw corruption, yet he is not lost; he is with God in heaven. Hence he ended his days triumphantly, in a full apprehension of eternal rest, beyond what could in this world be attained, and that by virtue of the
549
covenant; for these are the last words of David, "Although my house be not so with God, yet he hath made with me an everlasting covenant," ascertaining unto him sure and eternal mercies, 2<102305> Samuel 23:5.
Peter also is in heaven. Christ prayed for him that his faith should not fail; and in his death he glorified God, <432119>John 21:19. So is Paul; he also is in heaven. He knew that when he was dissolved he should be with Christ.
Here, then, "we are compassed about with a cloud of witnesses;" for, --
1. It is most certain that they were all sinners. They were all so by nature; for therein there is no difference between any of the children of men. And personally they were sinners also. They confessed so of themselves, and some of the sins of all of them stand upon record. Yea, some of them were great sinners, or guilty of great and signal miscarriages; -- some before their conversion, as Abraham, who was an idolater, <062402>Joshua 24:2, 3, and Paul, who was a persecutor and a blasphemer; some after their conversion; some in sins of the flesh against their obedience, as David; and some in sins of profession against faith, as Peter. Nothing, then, is more evident than that no one of them came to rest with God but by forgiveness. Had they never been guilty of any one sin, but only what is left upon record concerning them in holy writ, yet they could be saved no other way; for he that transgresseth the law in any one point is guilty of the breach of the whole, <590210>James 2:10.
What shall we now say? Do we think that God hath forgiveness only for this or that individual person? No man questions but that all these were pardoned. Was it by virtue of any especial personal privilege that was peculiar unto them? Whence should any such privilege arise, seeing by nature they were no better than others, nor would have been so personally had not they been delivered from sin, and prepared for obedience by grace, mercy, and pardon? Wherefore, they all obtained forgiveness by virtue of the covenant, from the forgiveness which is with God. And this is equally ready for others who come to God the same way that they did; that is, by faith and repentance.
2. Many of those concerning whom we have the assurance mentioned were not only sinners but great sinners, as was said; which must be also insisted on, to obviate another objection. For some may say, that although they
550
were sinners, yet they were not such sinners as we are; and although they obtained forgiveness, yet this is no argument that we shall do so also, who are guilty of other sins than they were, and those attended with other aggravations than theirs were. To which I say, that I delight not in aggravating, no, nor yet in repeating, the sins and faults of the saints of God of old. Not only the grace of God, but the sins of men have by some been turned into lasciviousness, or been made a cloak for their lusts. But yet, for the ends and purposes for which they are recorded by the Holy Ghost, we may make mention of them. That they may warn us of our duty, that we take heed lest we also fall, that they may yield us a relief under our surprisals, are they written. So, then, where the mention of them tends to the advancement of sovereign grace and mercy, which is the case in hand, we may insist on them. I think, then, that, without mention of particulars, I may safely say that there is no sin, no degree of sin, no aggravating circumstance of sin, no kind of continuance in sin (the only sin excepted), but that there are those in heaven who have been guilty of them.
It may be, yet some will say that they have considered the sins and falls of Lot, David, Peter, Paul, and the thief himself on the cross, and yet they find not their own condition exemplified, so as to conclude that they shall have the same success with them.
Ans. 1. I am not showing that this or that man shall be pardoned, but only demonstrating that there is forgiveness with God, and that for all sorts of sins and sinners; which these instances do assuredly confirm. And, moreover, they manifest that if other men are not pardoned, it is merely because they make not that application for forgiveness which they did.
2. Yet by the way, to take off this objection also, consider what the apostle says in particular concerning the several sorts of sinners that obtained mercy: 1<460609> Corinthians 6:9-11,
"Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God. And such were some of you: but ye are washed, but ye are sanctified, but ye are justified."
551
Hell can scarce, in no more words, yield us a sadder catalogue. Yet some of all these sorts were justified and pardoned.
3. Suppose this enumeration of sins doth not reach the condition of the soul, because of some especial aggravation of its sin not expressed; -- let such a one add that of our Savior: <401231>Matthew 12:31,
"I say unto you, All manner of sin and blasphemy shall be forgiven unto men, but the blasphemy against the Holy Ghost."
They are not, they shall not be, all actually remitted and pardoned unto all men; but they are all pardonable unto those that seek to obtain pardon for them according unto the gospel. There is with God forgiveness for them all. Now, certainly there is no sin, but only that excepted, but it comes within the compass of" All manner of sin and blasphemy;" and so, consequently, some that have been guilty of it are now in heaven.
We take it for a good token and evidence of a virtuous healing water, when, without fraud or pretense, we see the crutches of cured cripples and impotent persons hung about it as a memorial of its efficacy. And it is a great demonstration of the skill and ability of a physician, when many come to a sick person and tell him "We had the same distemper with you, -- it had the same symptoms, the same effects; and by his skill and care we are cured." "Oh!" saith the sick man, "bring him unto me, I will venture my life in his band." Now, all the saints of heaven stand about a sin-sick soul; for in this matter "we are compassed about with a cloud of witnesses," <581201>Hebrews 12:1. And what do they bear witness unto? what say they unto a poor guilty sinner? "As thou art, so were we; so guilty, so perplexed, so obnoxious to wrath, so fearing destruction from God." "And what way did you steer, what course did you take, to obtain the blessed condition wherein now you are?" Say they, "We went all to God through Christ for forgiveness; and found plenty of grace, mercy, and pardon in him for us all." The rich man in the parable thought it would be a great means of conversion if one should "rise from the dead" and preach; but here we see that all the saints departed and now in glory do jointly preach this fundamental truth, that "there is forgiveness with God."
Poor souls are apt to think that all those whom they read or hear of to be gone to heaven, went thither because they were so good and so holy. It is
552
true many of them were eminently and exemplarily so in their generations, all of them were so according to their degrees and measures; for "without holiness no man can see God," -- and it is our duty to labor to be like unto them in holiness, if ever we intend to be so in happiness and glory; -- but yet not one of them, not any one that is now in heaven, Jesus Christ alone excepted, did ever come thither any other way but by forgiveness of sin; and that will also bring us thither, though we come short of many of them in holiness and grace.
And this evidence of forgiveness! the rather urge, because I find the apostle Paul doing of it eminently in his own person: 1<540112> Timothy 1:1216,
"I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry; who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief. And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all long-suffering, for a pattern to them which should hereafter believe on him to life everlasting."
"A great sinner," saith he, "the chiefest of sinners I was;" which he manifests by some notable instances of his sin. "I was," saith he, "a blasphemer," -- the highest sin against God; "a persecutor," -- the highest sin against the saints; "injurious," -- the highest wickedness towards mankind. "But," saith he, "I obtained mercy, I am pardoned;" -- and that with a blessed effect; first, that he should after all this be so accounted faithful as to be put into the ministry; and then that the grace of our Lord Jesus Christ in him and towards him was exceeding abundant. And what was the reason, what was the cause, that he was thus dealt withal? Why, it was that he might be a pattern, an evidence, an argument, that there was grace, mercy, forgiveness, to be had for all sorts of sinners that would believe to life everlasting.
To conclude, then, this evidence -- Every one who is now in heaven hath his pardon sealed in the blood of Christ. All these pardons are, as it were,
553
hanged up in the gospel; they are all enrolled in the promises thereof, for the encouragement of them that stand in need of forgiveness to come and sue out theirs also. Fear not, then, the guilt of sin, but the love of it and the power of it. If we love and like sin better than forgiveness, we shall assuredly go without it. If we had but rather be pardoned in God's way than perish, our condition is secure.
V. The same is evident from the patience of God towards the world, and
the end of it For the clearing hereof we may observe, --
1. That upon the first entrance of sin and breach of that covenant which God had made with mankind in Adam, he might immediately have executed the threatened curse, and have brought eternal death upon them that sinned. Justice required that it should be so, and there was nothing in the whole creation to interpose so much as for a reprieve or a respite of vengeance. And had God then sent sinning man, with the apostate angels that induced him into sin, immediately into eternal destruction, he would have been glorified in his righteousness and severity by and among the angels that sinned not. Or he could have created a new race of innocent creatures to have worshipped him and glorified him for his righteous judgment, even as the elect at the last day shall do for the destruction of ungodly men.
2. God hath not taken this course. He hath continued the race of mankind for a long season on the earth; he hath watched over them with his providence, and exercised exceeding patience, forbearance, and longsuffering towards them. Thus the apostle Paul at large discourseth on, <441415>Acts 14:15-17, <441724>Acts 17:24-30, as also <450204>Romans 2:4. And it is open and manifest in their event. The whole world is every day filled with tokens of the power and patience of God; every nation, every city, every family is filled with them.
3. That there is a common abuse of this patience of God visible in the world in all generations. So it was of old: God saw it to be so, and complained of it, <010605>Genesis 6:5, 6. All the evil, sin, wickedness, that hath been in the world, which no heart can conceive, no tongue can express, hath been all an abuse of this patience of God. This, with the most, is the consequent of God's patience and forbearance. Men count it a season to fulfill all the abominations that their evil hearts can suggest unto them, or
554
Satan draw them into a combination with himself in. This the state of things in the world proclaims, and every one's experience confirms.
4. Let us, therefore, consider what is the true and proper end of this patience of God towards the world, enduring it in sin and wickedness for so long a season, and suffering one generation to be multiplied after another. Shall we think that God hath no ether design in all this patience towards mankind, in all generations, but merely to suffer them, all and every one, without exception, to sin against him, dishonor him, provoke him, that so he may at length everlastingly destroy them all? It is confessed that this is the consequent, the event of it with the most, through their perverse wickedness, with their love of sin and pleasure. But is this the design of God, -- his only design? Hath he no other purpose but merely to forbear them a while in their folly, and then to avenge himself upon them? Is this his intendment, not only towards those who are obstinate in their darkness, ignorance, and rebellion against him, whose "damnation is just, and sleepeth not," but also towards those whom he stirs up by his grace to seek after a remedy and deliverance from the state of sin and death? God forbid; yea, such an apprehension would be contrary to all those notions of the infinite wisdom and goodness of God which are ingrafted upon our hearts by nature, and which all his works manifest and declare. Whatever, therefore, it be, this cannot be the design of God in his patience towards the world. It cannot be but that he must long since have cut off the whole race of mankind, if he had no other thoughts and purposes towards them.
5. If this patience of God hath any other intention towards any, any other effect upon some, upon any, that is to be reckoned the principal end of it, and for the sake whereof it is evidently extended unto some others, consequentially unto all. For those concerning whom God hath an especial design in his patience, being to be brought forth in the world after the ordinary way of mankind, and that in all ages during the continuance of the world, from the beginning unto the end thereof, the patience which is extended unto them must also of necessity reach unto all in that variety wherein God is pleased to exercise it. The whole world, therefore, is continued under the patience of God and the fruits of it, for the sake of some that are in it.
555
6. Let us, therefore, see what is the end of this patience, and what it teacheth us. Now, it can have no end possible but only that before rejected, unless there be forgiveness of sins with God. Unless God be ready and willing to forgive the sins of them that come to him according unto his appointment, his patience is merely subservient unto a design of wrath, anger, severity, and a resolution to destroy. Now, this is an abomination once to suppose, and would reflect unspeakable dishonor upon the holy God. Let a man but deal thus, and it is a token of as evil an habit of mind, and perverse, as any can befall him. Let him bear with those that are in his power in their faults, for no other end or with no other design but that he may take advantage to bring a greater punishment and revenge upon them; and what more vile affection, what more wretched corruption of heart and mind, can he manifest? And shall we think that this is the whole design of the patience of God? God forbid.
It may be objected "That this argument is not cogent, because of the instance that lies against it in God's dealing with the angels that sinned. It is evident that they fell into their transgression and apostasy before mankind did so, for they led and seduced our first parents into sin; and yet God bears with them, and exerciseth patience towards them, to this very day, and will do so unto the consummation of all things, when they shall be east into the fire `prepared for the devil and his angels;' and yet it is granted that there is no forgiveness in God for them: so that it cloth not necessarily follow that there is so for man, because of his patience towards them."
I answer, that this must be more fully spoken unto when we come to remove that great objection against this whole truth which was mentioned before, taken from God's dealing with the sinning angels, whom he spared not. At present two or three observations will remove it out of our way; for, --
(1.) The case is not the same with the sinning angels and the race of mankind in all generations. There are no other angels in this condition, but only those individuals who first sinned in their own persons. They are not, in the providence and patience of God, multiplied and increased in ensuing times and seasons, but they continue the same individual persons who first sinned, and no more; so that immediate execution of the whole
556
punishment due unto their sin would not have prevented any increase of them. But now with man it is otherwise; for God continues his patience towards them to the production of millions of other persons, who were not actually in the first sin. Had not God so continued his forbearance, their being, and consequently their sin and misery, had been prevented; so that the case is not the same with sinning angels and men.
(2.) Indeed God exerciseth no patience toward the angels that sinned, and that because he had no forgiveness for them. So Peter tells us, 2<610204> Peter 2:4, "God spared not the angels that sinned, but cast them down to hell, and delivered them into chains of darkness." Immediately upon their sin they were cast out of the presence of God, whose vision and enjoyment they were made for, and which they received some experience of; and they were cast into hell, as the place of their ordinary retention and of their present anguish, under the sense of God's curse and displeasure. And although they may some of them be permitted to compass the earth, and to walk to and fro therein, to serve the ends of God's holy, wise providence, and so to be out of their prison, yet they are still in their chains; for they were delivered unto chains of darkness, to be kept unto the last judgment. And in these things they lie actually under the execution of the curse of God, so that there is indeed no patience exercised towards them. If a notorious malefactor or murderer be committed unto a dungeon, and kept bound with iron chains to prevent his escape, until the appointed day of his solemn judgment and execution, without the]east intention to spare him, none will say there is patience exercised towards him, things being disposed only so as that his punishment may be secure and severe. And such is the case, such is the condition of the angels that sinned; who are not, therefore, to be esteemed objects of God's patience.
(3.) The reason why the full and final punishment of these angels is reserved and respited unto the appointed season is not for their own sakes, their good, benefit, or advantage at all, but merely that the end of God's patience towards mankind might be accomplished. When this is once brought about they shall not be spared a day, an hour, a moment. So that God's dispensation towards them is nothing but a mere withholding the infliction of the utmost of their punishment, until he hath accomplished the blessed ends of his patience towards mankind.
557
But you will say, secondly, "Is it not said that God, `willing to shew his wrath, and to make his power known, endures with much long-suffering the vessels of wrath fitted to destruction?' <450922>Romans 9:22; so that it seems that the end of God's endurance and long-suffering, to some at least, is only their fitting unto destruction."
Ans. 1. It is one thing to endure with much long-suffering, another thing to exercise and declare patience. The former only intimates God's withholding for a season of that destruction which he might justly inflict, which we speak not of; the other denotes an acting in a way of goodness and kindness for some especial end.
2. The next verse declares the great end of God's patience, and answers this objection: "That he might make known the riches of his glory on the vessels of mercy, which he had afore prepared unto glory," verse 23. This is the great end of God's patience, which whilst he is in the pursuit of towards the vessels of mercy, he endureth others with much long-suffering and forbearance. This, then, is fully evident, that there could be no sufficient reason assigned of the patience of God towards sinners, but that there is forgiveness prepared for them that come to him by Christ.
And this the Scripture clearly testifies unto, 2<610309> Peter 3:9. The question is, What is the reason why God forbears the execution of his judgment upon wicked and ungodly men? Some would have it that God is slack, that is, regardless of the sins of men, and takes no notice of them. "No," saith the apostle; "God hath another design in his patience and long-suffering." What is this? "It is to manifest that he is not willing we should perish." That is it which we have proved; for our freedom from destruction is by repentance, which necessarily infers the forgiveness of sin. So Paul tells us that in the gospel is declared what is the end of God's patience and forbearance: "It is," saith he, "the remission of sins," <450325>Romans 3:25.
Let us, therefore, also mind this evidence in the application of ourselves to God for pardon. It is certain that God might have taken us from the womb, and have cast us into utter darkness; and in the course of our lives we have been guilty of such provocations as God might justly have taken the advantage of to glorify his justice and severity in our ruin; but yet we have lived thus long, in the patience and forbearance of God.. And to what end hath he thus spared us, and let pass those advantages for our destruction
558
that we have put into his hand? Is it not that he might by his patience give us leave and space to get an interest in that forgiveness which he thus testifies to be in himself? Let us, then, be encouraged by it to use it unto the end and purpose for which it is exercised towards us. You that are yet in doubt of your condition, consider that the patience of God was extended unto you this day, this very day, that you might use it for the obtaining of the remission of your sins. Lose not this day, nor one day more, as you love your souls; for woful will be their condition who shall perish for despising or abusing the patience of God.
VI. The faith and experience of the saints in this world give in testimony unto this truth; and we know that their record in this matter is true. Let us, then, ask of them what they believe, what they have found, what they have experience of, as to the forgiveness of sin. This God himself directs and leads us unto by appealing unto our own experience, whence he shows us that we may take relief and supportment in our distresses: <234009>Isaiah 40:9. 8, "Hast thou not known? hast thou not heard?" -- "Hast not thou thyself, who now criest out that thou art lost and undone because God hath forsaken thee, found and known by experience the contrary, from his former dealings with thee?" And if our own experiences may confirm us against the workings of our unbelief, so may those of others also. And this is that which Eliphaz directs Job unto, Job<180501> 5:1, "Call now, if there be any that will answer thee; and to which of the saints wilt thou look?" It is not a supplication to them for help that is intended, but an inquiry after their experience in the case in hand, wherein he wrongfully thought they could not justify Job. ymiAla,w] hn,p]Ti µyvidQ]mi, "To which of the saints, on the right hand or left, wilt thou have regard in this matter?" Some would foolishly hence seek to confirm the invocation of the saints departed; when, indeed, if they were intended, it is rather forbidden and discountenanced than directed unto. But the µyvidq] here are the r,a;b; rç,a} µyvwi dO q], <191602>Psalm 16:2, "The saints that are in the earth," whose experiences Job is directed to inquire into and after. David makes it a great encouragement unto waiting upon God, as a God hearing prayer, that others had done so and found success: <193406>Psalm 34:6,
"This poor man cried, and the LORD heard him, and saved him out of all his troubles."
559
If he did so, and had that blessed issue, why should not we do so also? The experiences of one axe often proposed for the confirmation and establishment of others. So the same David: "Come," saith he, "and hear, all ye that fear God, and I will declare what he hath done for my soul. " He contents not himself to mind them of the word, promises, and providence of God, which he doth most frequently; but he will give them the encouragement and supportment also of his own experience. So Paul tells us that he
"was comforted of God in all his tribulation, that he might be able to comfort them which are in any trouble, by the comfort wherewith he himself was comforted of God," 2<470104> Corinthians 1:4;
that is, that he might be able to communicate unto them his own experience of God's dealing with him, and the satisfaction and assurance that he found therein. So also he proposeth the example of God's dealing with him in the pardon of his sins as a great motive unto others to believe, 1<540118> Timothy 1:18-16. And this mutual communication of satisfying experiences in the things of God, or of our spiritual sense and evidence of the power, efficacy, and reality of gospel truths, being rightly managed, is of singular use to all sorts of believers. So the same great apostle acquaints us in his own example, <450111>Romans 1:11, 12, "I long to see you, that I may impart unto you some spiritual gift, to the end ye may be established; that is, that I may be comforted together with you, by the mutual faith both of you and me." He longed not only to be instructing of them, in the pursuit of the work of the ministry committed unto him, but to confer also with them about their mutual faith, and what experiences of the peace of God in believing they had attained.
We have in our case called in the testimony of the saints in heaven, with whom those on earth do make up one family, even that one family in heaven and earth which is called after the name of the Father of our Lord Jesus Christ, <490314>Ephesians 3:14, 15. And they all agree in their testimony, as becomes the family and children of God. But those below we may deal personally with; whereas we gather the witness of the other only from what is left upon record concerning them. And for the clearing of this evidence sundry things are to be observed; as, --
560
1. Men living under the profession of religion, and not experiencing the power, virtue, and efficacy of it in their hearts, are, whatever they profess, very near to atheism, or at least exposed to great temptations thereunto. If "they profess they know God, but in works deny him," they are "abominable, and disobedient, and unto every good work reprobate," <560116>Titus 1:16. Let such men lay aside tradition and custom, let them give up themselves to a free and a rational consideration of things, and they will quickly find that all their profession is but a miserable self-deceiving, and that, indeed, they believe not one word of the religion which they profess: for of what their religion affirms to be in themselves they find not any thing true or real; and what reason have they, then, to believe that the things which it speaks of that are without them are one jot better? If they have no experience of what it affirms to be within them, what confidence can they have of the reality of what it reveals to be without them? John tells us that "he who saith he loves God whom he hath not seen, and doth not love his brother whom he hath seen, is a liar." Men who do not things of an equal concernment unto them wherein they may be tried, are not to be believed in what they profess about greater things, whereof no trial can be had. So he that believes not, who experienceth not, the power of that which the religion he professeth affirms to be in him, if he says that he doth believe other things which he can have no experience of, he is a liar. For instance, he that professeth the gospel avows that the death of Christ doth crucify sin; that faith purifieth the heart; that the Holy Ghost quickens and enables the soul unto duty; that God is good and gracious unto all that come unto him; that there is precious communion to be obtained with him by Christ; that there is great joy in believing. These things are plainly, openly, frequently insisted on in the gospel Hence the apostle presseth men unto obedience on the account of them; and, as it were, leaves them at liberty from it if they were not so, <500201>Philippians 2:1, 2. Now, if men have lived long in the profession of these things, saying that they are so, but indeed find nothing of truth, reality, or power in them, have no experience of the effects of them in their own hearts or souls, what stable ground have they of believing any thing else in the gospel whereof they cannot have experience? A man professeth that the death of Christ will mortify sin and subdue corruption; why doth he believe it? Because it is so affirmed in the gospel. How, then, doth he find it to be so? hath it this effect upon his soul, in his own heart? Not at all; he
561
finds no such thing in him. How, then, can this man believe that Jesus Christ is the Son of God because it is affirmed in the gospel, seeing that he finds no real truth of that which it affirms to be in himself? So our Savior argues, <430312>John 3:12, "If I have told you earthly things, and ye believe not, how will ye believe if I tell you heavenly things?" -- " If you believe not the doctrine of regeneration, which you ought to have experience of, as a thing that is wrought in the hearts of men on the earth, how can you assent unto those heavenly mysteries of the gospel which at first are to be received by a pure act of faith, without any present sense or experience?"
Of all dangers, therefore, in profession, let professors take heed of this, -- namely, of a customary, traditional, or doctrinal owning such truths as ought to have their effects and accomplishment in themselves, whilst they have no experience of the reality and efficacy of them. This is plainly to have a form of godliness, and to deny the power thereof. And of this sort of men do we see many turning atheists, scoffers, and open apostates. They find in themselves that their profession was a lie, and that in truth they had none of those things which they talked of; and to what end should they continue longer in the avowing of that which is not? Besides, finding those things which they have professed to be in them not to be so, they think that what they have believed of the things that are without them are of no other nature; and so reject them altogether.
You will say, then, "What shall a man do who cannot find or obtain an experience in himself of what is affirmed in the word? He cannot find the death of Christ crucifying sin in him, and he cannot find the Holy Ghost sanctifying his nature, or obtain joy in believing; what shall he, then, do? shall he not believe or profess those things to be so, because he cannot obtain a blessed experience of them?" I answer, our Savior hath perfectly given direction in this case: <430717>John 7:17,
"If any man will do his will, he shall know of the doctrine, whether it be of God, or whether I speak of myself."
Continue in following after the things revealed in the doctrine of the gospel, and you shall have a satisfactory experience that they are true, and that they are of God. Cease not to act faith on them, and you shall find their effects; for "then shall we know, if we follow on to know the LORD," <280603>Hosea 6:3. Experience will ensue upon permanency in faith and
562
obedience; yea, the first act of sincere believing will be accompanied with such a taste, will give the soul so much experience, as to produce a firm adherence unto the things believed. And this is the way to "prove what is that good, and acceptable, and perfect will of God," which is revealed unto us, <451202>Romans 12:2.
2. Where there is an inward, spiritual experience of the power, reality, and efficacy of any supernatural truth, it gives great satisfaction, stability, and assurance unto the soul. It puts the soul out of danger or suspicion of being deceived, and gives it to have the testimony of God in itself. So the apostle tells us,
"He that believeth on the Son of God hath the witness in himself," 1<620510> John 5:10.
He had discoursed of the manifold testimony that is given in heaven by all the holy persons of the Trinity, and on earth by grace and ordinances, unto the forgiveness of sin and eternal life to be obtained by Jesus Christ. And this record is true, firm, and stable, an abiding foundation for souls to rest upon, that will never deceive them. But yet all this while it is without us, -- it is that which we have no experience of in ourselves; only we rest upon it because of the authority and faithfulness of them that gave it. But now he that actually believeth, he hath the testimony in himself; he hath by experience a real evidence and assurance of the filings testified unto, -- namely, "That God hath given to us eternal life, and this life is in his Son," verse 11. Let us, then, a little consider wherein this evidence consisteth, and from whence this assurance ariseth. To this end some few things must be considered; as, --
(1.) That there is a great answerableness and correspondency between the heart of a believer and the truth that he doth believe. As the word is in the gospel, so is grace in the heart; yea, they are the same thing variously expressed: <450617>Romans 6:17, "Ye have obeyed from the heart," eivj on[ paredo>qhte tu>pon didach~v, "that form of doctrine which was delivered you." As our translation doth not, so I know not how in so few words to express that which is emphatically here insinuated by the Holy Ghost. The meaning is, that the doctrine of the gospel begets the form, figure, image, or likeness of itself in the hearts of them that believe, so they are cast into the mould of it. As is the one, so is the other. The principle of
563
grace in the heart and that in the word are as children of the same parent, completely resembling and representing one another. Grace is a living word, and the word is figured, limned grace. As is regeneration, so is a regenerate heart; as is the doctrine of faith, so is a believer. And this gives great evidence unto and assurance of the things that are believed: "As we have heard, so we have seen and found it." Such a soul can produce the duplicate of the word, and so adjust all things thereby.
(2.) That the first original expression of divine truth is not in the word, no, not as given out from the infinite abyss of divine wisdom and veracity, but it is first hid, laid up, and expressed in the person of Christ. He is the arj cet> upov, the first pattern of truth, which from him is expressed in the word, and from and by the word impressed in the hearts of believers: so that as it hath pleased God that all the treasures of wisdom and knowledge should be in him, dwell in him, have their principal residence in him, <510203>Colossians 2:3; so the whole word is but a revelation of the truth in Christ, or an expression of his image and likeness to the sons of men. Thus we are said to learn "the truth as it is in Jesus," <490421>Ephesians 4:21. It is in Jesus originally and really; and from him it is communicated unto us by the word. We are thereby taught and do learn it, for thereby, as the apostle proceeds, "we are renewed in the spirit of our mind, and do put on the new man, which after God is created in righteousness and true holiness," verses 23, 24. First, the truth is in Jesus, then it is expressed in the word; this word learned and believed becomes grace in the heart, every way answering unto the Lord Christ his image, from whom this transforming truth did thus proceed. Nay, this is carried by the apostle yet higher, namely, unto God the Father himself, whose image Christ is, and believers his through the word: 2<470318> Corinthians 3:18,
"We all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, as by the Spirit of the Lord;"
whereunto add 2<470406> Corinthians 4:6,
"God, who commanded the light to shine out of darkness, hath shined in our hearts, to give the light of the knowledge of the glory of God in the face of Jesus Christ."
564
The first pattern or example of all truth and holiness is God himself; hereof "Christ is the image," verse 4. Christ is the image of God, "The brightness of his glory, and the express image of his person," <580108>Hebrews 1:8; "The image of the invisible God," <510115>Colossians 1:15. Hence we are said to "see the glory of God in the face of Jesus Christ;" because he being his image, the love, grace, and truth of the Father are represented and made conspicuous in him: for we are said to "behold it in his face," because of the open and illustrious manifestation of the glory of God in him. And how do we behold this glory? In a glass, --" As in a glass;" that is, in the gospel, which hath the image and likeness of Christ, who is the image of God, reflected upon it and communicated unto it. So have we traced truth and grace from the person of the Father unto the Son as a mediator, and thence transfused into the word. In the Father it is essentially; in Jesus Christ originally and exemplarily; and in the word as in a transcript or copy. But doth it abide there? No; God by the word of the gospel "shines in our hearts," 2<470406> Corinthians 4:6. He irradiates our minds with a saving light into it and apprehension of it. And what thence ensues? The soul of a believer is "changed into the same image" by the effectual working of the Holy Ghost, 2<470318> Corinthians 3:18; that is, the likeness of Christ implanted on the word is impressed on the soul itself, whereby it is renewed into the image of God, whereunto it was at first created. This brings all into a perfect harmony. There is not, where gospel truth is effectually received and experienced in the soul, only a consonancy merely between the soul and the word, but between the soul and Christ by the word, and the soul and God by Christ. And this gives assured establishment unto the soul in the things that it doth believe. Divine truth so conveyed unto us is firm, stable, and immovable; and we can say of it in a spiritual sense, "`That which we have heard, that which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life,' we know to be true." Yea, a believer is a testimony to the certainty of truth in what he is, much beyond what he is in all that he saith. Words may be pretended; real effects have their testimony inseparably annexed unto them.
(3.) Hence it appears that there must needs be great assurance of those truths which are thus received and believed; for hereby are "the senses exercised to discern both good and evil," <580514>Hebrews 5:14. Where there is a
565
spiritual sense of truth, of the good and evil that is in doctrines, from an inward experience of what is so good, and from thence an aversation unto the contrary, and this obtained dia< thn< ex[ in, by reason of a habit or an habitual frame of heart, there is strength, there is steadfastness and assurance. This is the teaching of the unction, which will not, which cannot, deceive. Hence many of old and of late that could not dispute could yet die for the truth. He that came to another, and went about to prove by sophistical reasonings that there was no such thing as motion, had only this return from him, who either was not able to answer his cavilling or unwilling to put himself to trouble about it, -- he arose, and, walking up and down, gave him a real confutation of his sophistry. It is so in this case. When a soul hath a real experience of the grace of God, of the pardon of sins, of the virtue and efficacy of the death of Christ, of justification by his blood, and peace with God by believing; let men, or devils, or angels from heaven, oppose these things, if it cannot answer their sophisms, yet he can rise up and walk, -- he can, with all holy confidence and assurance, oppose his own satisfying experience unto all their arguings and suggestions. A man will not be disputed out of what he sees and feels; and a believer will abide as firmly by his spiritual sense as any man can by his natural.
This is the meaning of that prayer of the apostle, <510202>Colossians 2:2,
"That your hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ."
Understanding in the mysteries of the gospel they had; but he prays that, by a farther experience of it, they might come to the "assurance of understanding." To be true, is the property of the doctrine itself; to be certain or assured, is the property of our minds. Now, this experience doth so unite the mind and truth, that we say, "Such a truth is most certain;" whereas certainty is indeed the property of our minds or their knowledge, and not of the truth known. It is certain unto us; that is, we have an assured knowledge of it by the experience we have of it. This is the assurance of understanding here mentioned. And he farther prays that we may come to the "riches" of this assurance, -- that is, to an abundant,
566
plentiful assurance; and that eivj ejpig> nwsin, "to the acknowledgment of the mystery of God," owning it from a sense and experience of its excellency and worth.
And this is in the nature of all gospel truths, -- they are fitted and suited to be experienced by a believing soul. There is nothing in them so sublime and high, nothing so mysterious, nothing so seemingly low and outwardly contemptible, but that a gracious soul hath experience of an excellency, reality, power, and efficacy in it all. For instance, look on that which concerns the order and worship of the gospel. This seems to many to be a mere external thing, whereof a soul can have no inward sense or relish. Notions there are many about it, and endless contentions, but what more? Why, let a gracious soul, in simplicity and sincerity of spirit, give up himself to walk with Christ according to his appointment, and he shall quickly find such a taste and relish in the fellowship of the gospel, in the communion of saints, and of Christ amongst them, as that he shall come up to such riches of assurance in the understanding and acknowledgment of the ways of the Lord, as others by their disputing can never attain unto. What is so high, glorious, and mysterious as the doctrine of the everblessed Trinity? Some wise men have thought meet to keep it vailed from ordinary Christians, and some have delivered it in such terms as that they can understand nothing by them. But take a believer who hath tasted how gracious the Lord is, in the eternal love of the Father, the great undertaking of the Son in the work of mediation and redemption, with the almighty work of the Spirit creating grace and comfort in the soul; and hath had an experience of the love, holiness, and power of God in them all; and he will with more firm confidence adhere to this mysterious truth, being led into it and confirmed in it by some few plain testimonies of the word, than a thousand disputers shall do who only have the notion of it in their minds. Let a real trial come, and this will appear. Few will be found to sacrifice their lives on bare speculations. Experience will give assurance and stability.
We have thus cleared the credit of the testimony now to be improved. It is evident, on these grounds, that there is a great certainty in those truths whereof believers have experience. Where they communicate their power unto the heart, they give an unquestionable assurance of their truth; and
567
when that is once realized in the soul, all disputes about it are put to silence.
These things being so, let us inquire into the faith and experience of the saints on the earth as to what they know of the truth proposed unto confirmation, namely, that there is forgiveness with God. Let us go to some poor soul that now walks comfortably under the light of God's countenance, and say unto him, "Did we not know you some while since to be full of sadness and great anxiety of spirit; yea, sorrowful almost to death, and bitter in soul?" --
Ans. "Yes," saith he, "so it was, indeed. My days were consumed with mourning, and my life with sorrow; and I walked heavily, in fear and bitterness of spirit, all the day long."
"Why, what ailed you, what was the matter with you, seeing as to outward things you were in peace?" --
Ans. "The law of God had laid hold upon me and slain me. I found myself thereby a woful sinner, yea, overwhelmed with the guilt of sin. Every moment I expected tribulation and wrath from the hand of God; my sore ran in the night and ceased not, and my soul refused comfort."
"How is it, then, that you are thus delivered, that you are no more sad? Where have you found ease and peace? Have you been by any means delivered, or did your trouble wear off and depart of its own accord?" --
Ans. "Alas, no! had I not met with an effectual remedy, I had sunk and everlastingly perished. "
"What course did you take?" --
Ans. "I went unto Him by Jesus Christ against whom I have sinned, and have found him better unto me than I could expect or ever should have believed, had not he overpowered my heart by his Spirit. Instead of wrath, which I feared, and that justly, because I had deserved it, he said unto me in Christ, `Fury is not in me.' For a long time I thought it impossible that there should be mercy and pardon for me, or such a one as I. But he still supported me, sometimes by one means, sometimes by another; until, taking my soul near to himself, he caused me to see the folly of my unbelieving heart, and the vileness of the
568
hard thoughts I had of him, and that, indeed, there is with him forgiveness and plenteous redemption. This hath taken away all my sorrows, and given me quietness, with rest and assurance."
"But are you sure, now, that this is so? May you not possibly be deceived?" --
Ans. Says the soul, "I have not the least suspicion of any such matter; and if at any time aught doth arise to that purpose, it is quickly overcome."
"But how are you confirmed in this persuasion?" --
Ans. "That sense of it which I have in my heart; that sweetness and rest which I have experience of; that influence it hath upon my soul; that obligation I find laid upon me by it unto all thankful obedience; that relief, supportment, and consolation that it hath afforded me in trials and troubles, in the mouth of the grave and entrances of eternity, -- all answering what is declared concerning these things in the word, -- will not suffer me to be deceived. I could not, indeed, receive it until God was pleased to speak it unto me; but now let Satan do his utmost, I shall never cease to bear this testimony, that there is mercy and forgiveness with him."
How many thousands may we find of these in the world, who have had such a seal of this truth in their hearts, as they can not only securely lay down their lives in the confirmation of it, if called thereunto, but also do cheerfully and triumphantly venture their eternal concernments upon it! yea, this is the rise of all that peace, serenity of mind, and strong consolation, which in this world they are made partakers of.
Now this is to me, on the principles before laid down, an evidence great and important. God hath not manifested this truth unto the saints, thus copied it out of his word, and exemplified it in their souls, to leave them under any possibility of being deceived.
569
INSTITUTION OF RELIGIOUS WORSHIP AN EVIDENCE OF FORGIVENESS.
VII. God's institution of religious worship, and honor therein to be
rendered unto him by sinners, is another evidence that there is forgiveness with him. I have instanced before in one particular of worship to this purpose, -- namely, in that of sacrifices; but therein we intended only their particular nature and signification, how they declared and manifested reconciliation, atonement, and pardon. That now aimed at is, to show how all the worship that God hath appointed unto us, and all the honor which we give unto his holy majesty thereby, is built upon the same foundation, -- namely, a supposition of forgiveness, -- and is appointed to teach it, and to ascertain us of it; which shall briefly be declared. To this end observe, --
1. That the general end of all divine and religious worship is to raise unto God a revenue of glory out of the creation. Such is God's infinite natural self-sufficiency, that he stands in need of no such glory and honor. He was in himself no less infinitely and eternally glorious before the creation of all or any thing whatever, than he will be when he shall be encompassed about with the praises of all the works of his hands. And such is his absolute perfection, that no honor given unto him, no admiration of him, no ascription of glory and praise, can add any thing unto him. Hence saith the psalmist, "My goodness extendeth not to thee," <191602>Psalm 16:2; --
"It doth not so reach thee as to add unto thee, to profit thee, as it may do the saints that are on earth."
As he in Job<182202> 22:2, 3,
"Can a man be profitable unto God, as he that is wise may be profitable unto himself? Is it any pleasure to the Almighty, that thou art righteous? or is it gain to him, that thou makest thy ways perfect?"
There is no doubt but that it is well-pleasing unto God that we should be righteous and upright; but we do him not a pleasure therein, as though he stood in need of it, or it were advantage or gain unto him. And again,<183507>Job 35:7,
570
"If thou be righteous, what givest thou him? or what receiveth he at thine hand?"
And the reason of all this the apostle gives us, <451136>Romans 11:36,
"Of him, and through him, and to him, are all things."
Being the first sovereign cause and last absolute end of all things, every way perfect and self-sufficient, nothing can be added unto him: or, as the same apostle speaks, "God that made the world and all things therein, seeing that he is Lord of heaven and earth, is not worshipped with men's hands, as though he needed any thing, seeing he giveth unto all life, and breath, and all things," <441724>Acts 17:24, 25; as he himself pleads at large, <190107>Psalm 1:7-13.
2. Wherefore, all the revenue of glory that God will receive by his worship depends merely on his own voluntary choice and appointment. All worship, I say, depends now on the sovereign will and pleasure of God. It is true there is a natural worship due from rational creatures by the law of their creation. This was indispensably and absolutely necessary at first. The very being of God and order of things required that it should be so. Supposing that God had made such creatures as we are, it could not be but that moral obedience was due unto him, -- namely, that he should be believed in, trusted, and obeyed, as the first cause, last end, and sovereign Lord of all. But the entrance of sin, laying the sinner absolutely under the curse of God, utterly put an end to this order of things. Man was now to have perished immediately, and an end to be put unto the law of this obedience. But here, in the sovereign will of God, an interposition was made between sin and the sentence, and man was respited from destruction. All worship following hereon, even that which was before natural, by the law of creation, is now resolved into an arbitrary act of God's will.
And unto this end is all worship designed, -- namely, to give glory unto God. For as God hath said that "he will be sanctified in all that draw nigh him," -- that is, in his worship, -- and that therein "he will be glorified," <031003>Leviticus 10:3; and that "he that offereth him praise," -- that is, performeth any part of his worship and service, -- "glorifieth him,"
571
<190102>Psalm 1:23: so the nature of the thing itself declareth that it can have no other end. By this he hath all his glory, even from the inanimate creation.
3. Consider that God hath not prescribed any worship of himself unto the angels that sinned. They are, indeed, under his power, and he useth them as he pleaseth, to serve the ends of his holy providence. Bounds he prescribes unto them by his power, and keeps them in dread of the full execution of his wrath; but he requires not of them that they should believe in him. They believe, indeed, and tremble. They have a natural apprehension of the being, power, providence, holiness, and righteousness of God, which is inseparable from their natures; and they have an expectation from thence of that punishment and vengeance which is due unto them, which is inseparable from them as sinners; and this is their faith: but to believe in God, -- that is, to put their trust in him, to resign up themselves unto him, -- God requires it not of them. The same is the case with them also as to love, and fear, and delight, -- all inward affections, which are the proper worship of God. These they have not, nor doth God any longer require them in them. They eternally cast them off in their first sin. And where these are not, where they are not required, where they cannot be, there no outward worship can be prescribed or appointed; for external instituted worship is nothing but the way that God assigns and chooseth us to express and exercise the inward affections of our minds towards him. He rules the fallen angels "per nuturn providentim," not "verbum praecepti." Now, as God dealt with the angels, so also would he have dealt with mankind, had he left them all under the curse, without remedy or hope of relief. As he doth with them, -- he eternally satisfies himself in that revenue of glory which ariseth unto him in their punishment, -- so also he would have done with these, had there been no forgiveness with him for them. He would not have required them to fear, love, or obey him, or have appointed unto them any way of worship whereby to express such affections towards him; for to what end should he have done it? What righteousness would admit that service, duty, and obedience should be prescribed unto them who could not, ought not to have any expectation or hope of acceptance or reward? This is contrary to the very first notion which God requires in us of his nature: for
"he that cometh to God must believe that he is, and that he is a rewarder of them that diligently seek him," <581106>Hebrews 11:6;
572
which would not be so should he appoint a voluntary worship, and not propose a reward to the worshippers. Wherefore, --
4. It is evident that God, by the prescription of a worship unto sinners, doth fully declare that there is forgiveness with him for them; for, --
(1.) He manifests thereby that he is willing to receive a new revenue of glory from them. This, as we have proved, is the end of worship. This he would never have done but with a design of accepting and rewarding his creatures; for do we think that he will be beholding unto them? -- that he will take and admit of their voluntary, reasonable service, according to his will and command, without giving them a reward, yea, and such a one as their obedience holds no proportion unto? No such thing would become his infinite self-sufficiency, goodness, and bounty. This the wife of Manoah well pleads, <071323>Judges 13:23:
"If," saith she, "the LORD were pleased to kill us, he would not have received a burnt-offering and a meat-offering at our hands."
His acceptance of worship from us is an infallible demonstration that he will not execute against us the severity of the first curse. And this is clearly evidenced in the first record of solemn instituted worship performed by sinners: <010404>Genesis 4:4, "The LORD had respect unto Abel and to his offering." Some think that God gave a visible pledge of his acceptance of Abel and his offering. It may be it was by fire from heaven; for how else should Cain so instantly know that his brother and his offering were accepted, but that he and his were refused? However it were, it is evident that what testimony God gave of the acceptance of his offering, the same he gave concerning his person; and that in the first place he had respect unto Abel, and then to his offering. And therefore the apostle saith that thereby "he obtained witness that he was righteous," <581104>Hebrews 11:4, -- that is, the witness or testimony of God himself. Now, this was in the forgiveness of his sins, without which he could neither be righteous nor accepted, for he was a sinner. This God declared by acceptance of his worship. And thus we also, if we have any testimony of God's acceptance of us in any part of his worship, should employ it to the same end. Hath God enlarged our hearts in prayer? hath he given us an answer unto any of our supplications? hath he refreshed our hearts in the preaching and dispensation of the word, or any other ordinance? We are
573
not to rest in the particular about which our communion with him hath been; -- our doing so is the cause why we lose our experiences; they lie scattered up and down, separated from their proper root, and so are easily lost: but this is that which we should first improve such particular experiences in the worship of God unto, -- namely, that God hath pardoned our sins, and accepted our persons thereon; for without that, none of our worship or service would please him or be accepted with him.
(2.) Hereby God lets us know that he deals with us upon new terms, so that, notwithstanding sin, we may enjoy his love and favor. For this we have the engagement of his truth and veracity, and he cannot deceive us. But yet by this command of his for his worship we should be deceived, if there were no forgiveness with him; for it gives us encouragement to expect, and assurance of finding, acceptance with him, which without it cannot be obtained. This, then, God declares by his institution of and command for his worship, -- namely, that there is nothing that shall indispensably hinder those who give up themselves unto obedience of God's commands from enjoying his love and favor, and communion with him.
(3.) For matter of fact, it is known and confessed that God hath appointed a worship. for sinners to perform All the institutions of the Old and New Testament bear witness hereunto. God was the author of them. And men know not what they do when either they neglect them or would be intermixing their own imaginations with them. What can the mind of man conceive or invent that may have any influence into this matter, to secure the souls of believers of their acceptance with God? Is there any need of their testimony to the truth, faithfulness, and goodness of God? These things he hath taken upon himself. This, then, is that which is to be fixed on our souls upon our first invitation unto religious worship, -- name]y, that God intends a new revenue of glory from us, and therefore declares that there is a way for the taking away of our sins, without which we can give no glory to him by our obedience; and this is done only by forgiveness.
5. There are some ordinances of worship appointed for this very end and purpose, to confirm unto us the forgiveness of sin, especially in that
574
worship which is instituted by the Lord Jesus under the New Testament. I shall instance in one or two --
(1.) The ordinance of baptism. This was accompanied with the dawning of the gospel in the ministry of John the Baptist; and he expressly declared, in his sermons upon it, that it was instituted of God to declare the "remission of sins," <410104>Mark 1:4.
It is true the Lord Christ submitted unto that ordinance and was baptized by John, who had no sin; but this belonged unto the obedience which God required of him, as for our salves he was made under the law. He was to observe all ordinances and institutions of the worship of God, not for any need he had in his own person of the especial ends and significations of some of them; yet, as he was our sponsor, surety, and mediator, standing in our stead in all that he so did, he was to yield obedience unto them, that so he might "fulfill all righteousness," <400315>Matthew 3:15. So was he circumcised, so he was baptized, both which had respect unto sin, though absolutely free from all sin in his own person; and that because he was free from no obedience unto any command of God.
But, as was said, baptism itself, as appointed to be an ordinance of worship for sinners to observe, was a declaration of that forgiveness that is with God. It was so in its first institution. God calls a man in a marvellous and miraculous manner; gives him a ministry from heaven; commands him to go and baptize all those who, confessing their sins, and professing repentance of them, should come to him to have a testimony of forgiveness. And as to the especial nature of this ordinance, he appoints it to be such as to represent the certainty and truth of his grace in pardon unto their senses by a visible pledge. He lets them know that he would take away their sin, wherein their spiritual defilement doth consist, even as water takes away the outward filth of the body; and that hereby they shall be saved, as surely as Noah and his family were saved in the ark swimming upon the waters, 1<600321> Peter 3:21. Now, how great a deceit must needs in this whole matter have been put upon poor sinners, if it were not infallibly certain that they might obtain forgiveness with God!
After the entrance of this ordinance in the ministry of John, the Lord Christ takes it into his own hand, and commands the observation of it unto all his disciples. I dispute not now who are the proper immediate objects
575
of it; whether they only who actually can make profession of their faith, or believers with their infant seed. For my part, I believe that all whom Christ loves and pardons are to be made partakers of the pledge thereof. And the sole reason which they of old insisted on why the infants of believing parents should not be baptized was, because they thought they had no sin; and therein we know their mistake. But I treat not now of these things. Only this I say is certain, that in the prescription of this ordinance unto his church, the great intention of the Lord Christ was to ascertain unto us the forgiveness of sins. And sinners are invited to a participation of this ordinance for that end, that they may receive the pardon of their sins; that is, an infallible pledge and assurance of it, <440238>Acts 2:38. And the very nature of it declareth this to be its end, as was before intimated. This is another engagement of the truth, and faithfulness, and holiness of God, so that we cannot be deceived in this matter. "There is," saith God, "forgiveness with me." Saith the soul, "How, Lord, shall I know, how shall I come to be assured of it? for by reason of the perpetual accusations of conscience, and the curse of the law upon the guilt of my sin, I find it a very hard matter for me to believe. Like Gideon, I would have a token of it." "Why, behold," saith God, "I will give thee a pledge and a token of it, which cannot deceive thee. When the world of old had been overwhelmed with a deluge of waters by reason of their sins, and those who remained, though they had just cause to fear that the same judgment would again befall them or their posterity, because they saw there was like to be the same cause of it, the thoughts and imaginations of the hearts of men being evil still, and that continually; to secure them against these fears, I told them that I would destroy the earth no more with water, and I gave them a token of my faithfulness therein by placing my bow in the cloud. And have I failed them? Though the sin and wickedness of the world hath been, since that day, unspeakably great, yet mankind is not drowned again, nor ever shall be. I will not deceive their expectation from the token I have given them. Wherever, then, there is a word of promise confirmed with a token, never fear a disappointment. But so is this matter. I have declared that there is forgiveness with me; and, to give you assurance thereof, I have ordained this pledge and sign as a seal of my word, to take away all doubts and suspicion of your being deceived. As the world shall be drowned no more, so neither shall they who believe come short of forgiveness."
576
And this is the use which we ought to make of this ordinance. It is God's security of the pardon of our sins, which we may safely rest in.
(2.) The same is the end of that other great ordinance of the church, the supper of the Lord. The same thing is therein confirmed unto us by another sign, pledge, token, or seal. We have shown before what respect gospel forgiveness hath unto the death or blood of Jesus Christ. That is the means whereby for us it is procured, the way whereby it comes forth from God, unto the glory of his righteousness and grace; which afterward must be more distinctly insisted on. This ordinance, therefore, designed and appointed on purpose for the representation and calling to remembrance of the death of Christ, with the communication of the benefits thereof unto them that believe, doth principally intend our faith and comfort in the truth under consideration. And, therefore, in the very institution of it, besides the general end before mentioned, which had been sufficient for our security, there is moreover added an especial mention of the forgiveness of sin; for so speaks our Savior, in the institution of it for the use of the church unto the end of the world: <402628>Matthew 26:28,
"This is my blood of the new testament, which is shed for many for the remission of sins."
As if he had said, "The end for which I have appointed the observance of this duty and service unto you is, that I may testify thereby unto you that by my blood, the sacrifice of myself, and the atonement made thereby, I have purchased for you the remission of your sins; which you shall assuredly be made partakers of." And more I shall not add unto this consideration, because the death of Christ, respected in this ordinance, will again occur unto us.
(3.) What is the end of all church-order, assemblies, and worship? What is a church? Is it not a company of sinners gathered together, according unto God's appointment, to give glory and praise to him for pardoning grace, for the forgiveness of sins, and to yield him that obedience which he requires from us on the account of his having so dealt with us? This is the nature, this is the end of a church. He that understandeth it not, he that useth it not unto that end, doth but abuse that great institution. And such abuse the world is full of. Some endeavor to make their own secular advantages by the pretense of the church; some discharge the duty
577
required in it with some secret hopes that it shall be their righteousness before God; some answer only their light and convictions in an empty profession. This alone is the true end, the true use of it -- We assemble ourselves to learn that there is forgiveness with God through Christ; to pray that we may be made partakers of it; to bless and praise God for our interest in it; to engage ourselves unto that obedience which be requires upon the account of it. And were this constantly upon our minds and in our designs, we might be more established in the faith of it than, it may be, the most of us are.
6. One particular instance more of this nature shall conclude this evidence -- God hath commanded us, the Lord Christ hath taught us, to pray for the pardon of sin; which gives us unquestionable security that it may be attained, that it is to be found in God. For the clearing whereof observe, --
(1.) That the Lord Christ, in the revelation of the will of God unto us, as unto the duty that he required at our hands, hath taught and instructed us to pray for the forgiveness of sin. It is one of the petitions which he hath left on record for our use and imitation in that summary of all prayer which he hath given us: <400612>Matthew 6:12, "Forgive us our debts," our trespasses, our sins. Some contend that this is a form of prayer to be used in the prescript limited words of it. All grant that it is a rule for prayer, comprising the heads of all necessary things that we are to pray for, and obliging us to make supplications for them. So, then, upon the authority of God, revealed unto us by Jesus Christ, we are bound in duty to pray for pardon of sins or forgiveness.
(2.) On this supposition it is the highest blasphemy and reproach of God imaginable, to conceive that there is not forgiveness with him for us. Indeed, if we should go upon our own heads, without his warranty and authority, to ask any thing at his hand, we might well expect to meet with disappointment; for what should encourage us unto any such boldness? but now, when God himself shall command us to come and ask any thing from him, -- so making it thereby our duty, and that the neglect thereof should be our great sin and rebellion against him, -- to suppose he hath not the thing in his power to bestow on us, or that his will is wholly averse from so doing, is to reproach him with want of truth, faithfulness, and holiness, and not to be God. For what sincerity can be in such
578
proceedings? Is it consistent with any divine excellency? Could it have any other end but to deceive poor creatures? either to delude them if they do pray according to his command, or to involve them in farther guilt if they do not? God forbid any such thoughts should enter into our hearts. But, --
(3.) To put this whole matter out of the question, God hath promised to hear our prayers, and in particular those which we make unto him for the forgiveness of sin. So our Savior hath assured us that what we ask in his name it shall be done for us. And he hath, as we have showed, taught us to ask this very thing of God as our heavenly Father, -- that is, in his name; for in and through him alone is he a Father unto us. I need not insist on particular promises to this purpose; they are, as you know, multiplied in the Scriptures.
What hath been spoken may suffice to establish our present argument, -- namely, that God's prescription of religious worship unto sinners doth undeniably prove that with him there is forgiveness; especially considering that the principal parts of the worship so prescribed and appointed by him are peculiarly designed to confirm us in the faith thereof.
And this is the design of the words that we do insist upon: "There is forgiveness with thee, that thou mayest be feared." The fear of God, as we have showed, in the Old Testament, doth frequently express, not that gracious affection of our minds which is distinctly so called, but that whole worship of God, wherein that and all other gracious affections towards God are to be exercised. Now, the psalmist tells us that the foundation of this fear or worship, and the only motive and encouragement for sinners to engage in it and give up themselves unto it, is this, that there is forgiveness with God. Without this no sinner could fear, serve, or worship him. This, therefore, is undeniably proved by the institution of this worship, which was proposed unto confirmation.
The end of all these things, as we shall afterward at large declare, is to encourage poor sinners to believe, and to evidence how inexcusable they will be left who, notwithstanding all this, do, through the power of their lusts and unbelief, refuse to come to God in Christ that they may be pardoned. Yea, the laying open of the certainty and fullness of the evidence given unto this truth makes it. plain and conspicuous whence it is
579
that men perish in and for their sins. Is it for want of mercy, goodness, grace, or patience in God? Is it through any defect in the mediation of the Lord Christ? Is it for want of the mightiest encouragements and most infallible assurances that with God there is forgiveness? Not at all; but merely on the account of their own obstinacy, stubbornness, and perverseness. They will not come unto this light, yea, they hate it, because their deeds are evil. They will not come to Christ, that they may have life. It is merely darkness, blindness, and love of sin that brings men to destruction. And this is laid open, and all pretences and excuses are removed, and the shame of men's lusts made naked, by the full confirmation of this truth which God hath furnished us withal.
Take heed, you that hear or read these things; if they are not mixed with faith, they will add greatly to your misery. Every argument will be your torment. But these considerations must be insisted on afterward.
Moreover, if you will take into your minds what hath been delivered in particular concerning the nature and end of the worship of God which you attend unto, you may he instructed in the use and due observation of it. When you address yourselves unto it, remember that this is that which God requires of you who are sinners; that this he would not have done but with thoughts and intention of mercy for sinners. Bless him with all your souls that this is laid as the foundation of all that you have to do with him. You are not utterly cast off because you are sinners. Let this support and warm your hearts when you go to hear, to pray, or any duty of worship. Consider what is your principal work in the whole. You are going to deal with God about forgiveness, in the being, causes, consequents, and effects of it. Hearken what he speaks, declares, or reveals about it; mix his revelation and promises with faith. Inquire diligently into all the obedience and thankfulness, all those duties of holiness and righteousness, which he justly expects from them who are made partakers of it. So shall you observe the worship of God unto his glory and your own advantage.
580
THE GIVING AND ESTABLISHING OF THE NEW COVENANT ANOTHER EVIDENCE OF FORGIVENESS WITH GOD -- THE OATH OF GOD ENGAGED IN THE CONFIRMATION THEREOF.
VIII. ANOTHER evidence hereof may be taken from the making,
establishing, and ratifying of the new covenant. That God would make a new covenant with his people is often promised, often declared: see, among other places, <243131>Jeremiah 31:31, 32. And that he hath done so accordingly the apostle at large doth manifest, <580808>Hebrews 8:8-12. Now, herein sundry things unto our present purpose may be considered; for, --
First, It is supposed that God had before made another covenant with mankind. With reference hereunto is this said to be a new one. It is opposed unto another that was before it, and in comparison whereof that is called old and this said to be new, as the apostle speaks expressly in the place before mentioned. Now, a covenant between God and man is a thing great and marvellous, whether we consider the nature of it or the ends of it. In its own nature it is a convention, compact, and agreement for some certain ends and purposes between the holy Creator and his poor creatures. How infinite, how unspeakable must needs the grace and condescension of God in this matter be! For what is poor miserable man, that God should set his heart upon him, -- that he should, as it were, give bounds to his sovereignty over him, and enter into terms of agreement with him? For whereas before he was a mere object of his absolute dominion, made at his will and for his pleasure, and on the same reasons to be crushed at any time into nothing; now he hath a bottom and ground given him to stand upon, whereon to expect good things from God upon the account of his faithfulness and righteousness. God in a covenant gives those holy properties of his nature unto his creature, as his hand or arm for him to lay hold upon, and by them to plead and argue with him. And without this a man could have no foundation for any intercourse or communion with God, or of any expectation from him, nor any direction how to deal with him in any of his concernments. Great and signal, then, was the condescension of God, to take his poor creature into covenant with himself; and especially will this be manifest if we consider the ends of it, and why it is that God thus deals with man. Now, these are no other than that man might serve him aright, be blessed by him, and be brought unto the everlasting enjoyment of him; -- all unto his glory. These are the
581
ends of every covenant that God takes us into with himself; and these are" the whole of man," [<211213>Ecclesiastes 12:13.] No more is required of us in a way of duty, no more can be required by us to make us blessed and happy, but what is contained in them. That we might live to God, be accepted with him, and come to the eternal fruition of him, is the whole of man, all that we were made for or are capable of; and these are the ends of every covenant that God makes with men, being all comprised in that solemn word, that "he will be their God, and they shall be his people."
Secondly, This being the nature, this the end of a covenant, there must be some great and important cause to change, alter, and abrogate a covenant once made and established, -- to lay aside one covenant and to enter into another. And yet this the apostle says expressly that God had done, <580813>Hebrews 8:13, and proves it, because himself calls that which he promised a new covenant: which undeniably confirms two things; -- first, That the other was become old; and, secondly, That being become so, it was changed, altered, and removed. I know the apostle speaks immediately of the old administration of the covenant under the Old Testament of Mosaical institutions; but he doth so with reference unto that revival which in it was given to the first covenant made with Adam: for in the giving of the law, and the curse wherewith it was accompanied, which were immixed with that administration of the covenant, there was a solemn revival and representation of the first covenant and its sanction, whereby it had life and power given it to keep the people in bondage all their days. And the end of the abolition, or taking away of the legal administration of the covenant, was merely to take out of God's dealing with his people all use and remembrance of the first covenant. As was said, therefore, to take away, disannul, and change a covenant so made, ratified, and established betwixt God and man, is a matter that must be resolved into some cogent, important, and indispensable cause. And this will the more evidently appear if we consider, --
1. In general, that the first covenant was good, holy, righteous, and equal. It was such as became God to make, and was every way the happiness of the creature to accept of. We need no other argument to prove it holy and good than this, that God made it. It was the effect of infinite holiness, wisdom, righteousness, goodness, and grace; and therefore in itself was it every way perfect, for so are all the works of God. Besides, it was such as
582
man, when through his own fault he cannot obtain any good by it, and must perish everlastingly by virtue of the curse of it, yet cannot but subscribe unto its righteousness and holiness. The law was the rule of it; therein is the tenor of it contained. Now, saith the apostle,
"Whatever becomes of the sin and the sinner, `the law is holy, and the commandment is holy, and just, and good,'" <450712>Romans 7:12;
-- holy in itself and its own nature, as being the order and constitution of the most holy God; just and equal with reference unto us, such as we have no reason to complain of, or repine against the authority of; and the terms of it are most righteous. And not only so, but it is good also; that which, notwithstanding the appearance of rigour and severity which it is accompanied withal, had in it an exceeding mixture of goodness and grace, both in the obedience constituted in it and the reward annexed unto it; as might be more fully manifested were that our present work.
2. In particular, [First], It was good, holy, and righteous in all the commands of it, in the obedience which it required.
And two things there were that rendered it exceeding righteous in reference unto its precepts or commands. First, That they were all suited unto the principles of the nature of man created by God, and in the regular acting whereof consisted his perfection. God in the first covenant required nothing of man, prescribed nothing unto him, but what there was a principle for the doing and accomplishing of it ingrafted and implanted on his nature, which rendered all those commands equal, holy, and good; for what need any man complain of that which requires nothing of him but what he is from his own frame and principles inclined unto? Secondly, All the commands of it were proportionate unto the strength and ability of them to whom they were given. God in that covenant required nothing of any man but what he had before enabled him to perform, nothing above his strength or beyond his power; and thence was it also righteous.
Secondly, It was exceeding good, holy, and righteous, upon the account of its promises and rewards. "Do this," saith the covenant; "this which thou art able to do, which the principles of thy nature are fitted for and inclined unto." Well, what shall be the issue thereof? Why, "Do this, and live." Life is promised unto obedience, and that such a life as, both for the present
583
and future condition of the creature, was accompanied with every thing that was needful to make it blessed and happy. Yea, this life having in it the eternal enjoyment of God, God himself, as a reward, was exceedingly above whatever the obedience of man could require as due, or have any reason, on any other account but merely of the goodness of God, to expect.
3. There was provision in that covenant for the preservation and manifestation of the glory of God, whatever was the event on the part of man. This was provided for in the wisdom and righteousness of God. Did man continue in his obedience, and fulfill the terms of the covenant, all things were laid in subserviency to the eternal glory of God in his reward. Herein would he for ever have manifested and exalted the glory of his holiness, power, faithfulness, righteousness, and goodness. As an almighty Creator and Preserver, as a faithful God and righteous Rewarder, would he have been glorified. On supposition, on the other side, that man by sin and rebellion should transgress the terms and tenor of this covenant, yet God had made provision that no detriment unto his glory should ensue thereon; for by the constitution of a punishment proportionable in his justice unto that sin and demerit, he had provided that the glory of his holiness, righteousness, and veracity, in his threatenings, should be exalted, and that to all eternity. God would have lost no more glory and honor by the sin of man than by the sin of angels, which, in his infinite wisdom and righteousness, is become a great theater of his eternal glory; for he is no less excellent in his greatness and severity than in his goodness and power.
Wherefore, we may now return unto our former inquiry: All things being thus excellently and admirably disposed, in infinite wisdom and holiness, in this covenant, the whole duty and blessedness of man being fully provided for, and the glory of God absolutely secured upon all events, what was the reason that God left not all things to stand or fall according to the terms of it? wherefore doth he reject and lay aside this covenant, and promise to make another, and do so accordingly? Certain it is that he might have continued it with a blessed security to his own glory; and he "makes all things for himself, even the wicked for the day of evil."
God himself shows what was the only and sole reason of this dispensation, <580807>Hebrews 8:7-13. The sum of it is this: --
584
Notwithstanding the blessed constitution of the first covenant, yet there was no provision for the pardon of sin, no room or place for forgiveness in it; but on supposition that man sinned, he was in that covenant left remediless. God had not in it revealed that there was any such thing as forgiveness with him; nor had any sinner the least hope or grounds of expectation from thence of any such thing in him. Die he must, and perish, and that without remedy or recovery. "Now," saith God, "this must not be. Mercy, goodness, grace, require another state of things This covenant will not manifest them; their effects will not be communicated to poor sinners by it. Hence," saith he, "it is faulty, that is, defective. I will not lose the glory of them, nor shall sinners be unrelieved by them. And, therefore, although I may strictly tie up all mankind unto the terms of this, yet I will make all other covenant with them, wherein they shall know and find that there is forgiveness with me, that they may fear me."
Now, next to the blood of Christ, whereby this covenant was ratified and confirmed, this is the greatest evidence that can possibly be given that there is forgiveness with God. To what end else doth God make this great alteration in the effects of his will, in his way of dealing with mankind? As forgiveness of sin is expressly contained in the tenor and words of the covenant, so set it aside, and it will be of no more use or advantage than the former; for as this covenant is made directly with sinners, nor was there any one in the world when God made it that was not a sinner, nor is it of use unto any but sinners, so is forgiveness of sins the very life of it.
Hence we may see two things; -- first, The greatness of forgiveness, that we may learn to value it; and, secondly, The certainty of it, that we may learn to believe it.
First, The greatness of it. God would not do so great a thing as that mentioned but for a great, the greatest end. Had it not been a matter of the greatest importance unto the glory of God and the good of the souls of men, God would not for the sake of it have laid aside one covenant and made another. We may evidently see how the heart of God was set upon it, how his nature and will were engaged in it. All this was done that we might be pardoned. The old glorious fabric of obedience and rewards shall be taken down to the ground, that a new one may be erected for the honor and glory of forgiveness. God forbid that we should have slight thoughts
585
of that which was so strangely and wonderfully brought forth, wherein God had as it were embarked his great glory! Shall all this be done for our sakes, and shall we undervalue it or disesteem it? God forbid. God could, if I may so say, more easily have made a new world of innocent creatures, and have governed them by the old covenant, than have established this new one for the salvation of poor sinners; but then, where had been the glory of forgiveness? It could never have been known that there was forgiveness with him. The old covenant could not have been preserved and sinners pardoned. Wherefore, God chose rather to leave the covenant than sinners unrelieved, than grace unexalted and pardon unexercised. Prize it as you prize your souls; and give glory unto God for it, as all those that believe will do unto eternity.
Secondly, For the security of it, that we may believe it. What greater can be given? God deceiveth no man, no more than he is deceived. And what could God, that cannot lie, do more to give us satisfaction herein than he hath done? Would you be made partakers of this forgiveness? -- go unto God, spread before him this whole matter; plead with him that he himself hath so far laid aside the first covenant, of his own gracious will, as to make a new one, and that merely because it had no forgiveness in it. This he hath made on purpose that it might be known that there is forgiveness in him. And shall not we now be made partakers of it? will he now deny that unto us which he hath given such assurance of, and raised such expectations concerning it? Nothing can here wrong us, nothing can ruin us, but unbelief. Lay hold on this covenant, and we shall have pardon. This God expresseth, <232704>Isaiah 27:4, 5. Will we continue on the old bottom of the first covenant? All that we can do thereon is but to set thorns and briers in the way of God, to secure ourselves from his coming against us and upon us with his indignation and fury. Our sins are so, and our righteousness is no better. And what will be the issue? Both they and we shall be trodden down, consumed, and burnt up. What way, then, what remedy is left unto us? Only this of laying hold on the arm and strength of God in that covenant wherein forgiveness of sin is provided. Therein alone he saith, "Fury is not in me." And the end will be that we shall have peace with him, both here and for ever.
IX. The oath of God engaged and interposed in this matter is another
evidence of the truth insisted on. Now, because this is annexed unto the
586
covenant before mentioned, and is its establishment, I shall pass it over the more briefly. And in it we may consider, --
First, The nature of the oath of God. The apostle tells us that "He sware by himself;" and he gives this reason of it, "Because he had no greater to swear by," <580613>Hebrews 6:13. An oath for the confirmation of any thing is an invocation of a supreme power that can judge of the truth that is spoken, and vindicate the breach of the engagement. This God hath none other but himself: "Because he could swear by no greater, he sware by himself." Now, this God doth, -- First, By express affirmation that he hath so sworn by himself, which was the form of the first solemn oath of God: <012216>Genesis 22:16, "By myself have I sworn, saith the LORD." The meaning whereof is, "I have taken it upon myself as I am God; or let me not be so, if I perform not this thing." And this is expressed by his soul: <245114>Jeremiah 51:14, "The LORD of hosts hath sworn by his soul;" that is, "by himself," as we render the words. Secondly, God doth it by the especial interposition of some such property of his nature as is suited to give credit and confirmation to the word spoken; -- as of his holiness, <198935>Psalm 89:35, "I have sworn by my holiness;" so also <300402>Amos 4:2; -- sometimes by his life, "As I live, saith the LORD". (ynai ;Ayjæ, "I live, saith God"), "it shall be so;" -- and sometimes by his name, <244426>Jeremiah 44:26. God as it were engageth the honor and glory of the properties of his nature for the certain accomplishment of the things mentioned. And this is evident from the manner of the expression, as in that place of <19D903P> salm 139:35, "Once have I sworn by my holiness that I will not lie unto David." So we; in the original the words are elliptical: "If I lie unto David;" that is, "Let me not be so, nor be esteemed to be so, if I lie unto David."
Secondly, For the end of his oath. God doth not give it to make his word or promise sure and steadfast, but to give assurance and security unto us of their accomplishment. Every word of God is sure and certain, truth itself, because it is his; and he might justly require of us the belief of it without any farther attestation: but yet, knowing what great objections Satan and our own unbelieving hearts will raise against him promises, at least as to our own concernment in them, to confirm our minds, and to take away all pretences of unbelief, he interposeth his oath in this matter. What can remain of distrust in such a case? If there be a matter in doubt between men, and an oath be interposed in the confirmation of that which
587
is called in question, it is "an end," as the apostle tells us, "unto them of all strife," <580616>Hebrews 6:16. How much more ought it to be so on the part of God, when his oath is engaged! And the apostle declares this end of his oath; it is "to show the immutability of his counsel," verse 17. His counsel was declared before in the promise; but now some doubt or strife may arise whether, on one occasion or other, God may not change his counsel, or whether he hath not changed it with such conditions as to render it useless unto us. In what case soever it be, to remove all doubts and suspicions of this nature, God adds his oath, manifesting the unquestionable immutability of his counsel and promises. What, therefore, is thus confirmed is ascertained unto the height of what any thing is capable of; and not to believe it is the height of impiety.
Thirdly, In this interposition of God by an oath there is unspeakable condescension of grace, which is both an exceeding great motive unto faith and a great aggravation of unbelief; for what are we, that the holy and blessed God should thus condescend unto us, as, for our satisfaction and surety, to engage himself by an oath? One said well of old, "Felices nos quorum causa Deusjurat! O infelices, si nec juranti Deo credimus;" -- "It is an inestimable advantage that God should for our sakes engage himself by his oath. So it will be our misery if we believe him not when he swears unto us." What can we now object against what is thus confirmed? what pretense, color, or excuse can we have for our unbelief? How just, how righteous, how holy must their destruction be, who, upon this strange, wonderful, and unexpected warranty, refuse to set to their seal that God is true!
These things being premised, we may consider how variously God hath engaged his oath that there is forgiveness with him. First, He sweareth that he hath no pleasure in the death of a sinner, but rather that he repent and live: <263311>Ezekiel 33:11, "As I live, saith the Lord, I have no pleasure in the death of the wicked." Now, without forgiveness in him every sinner must die, and that without remedy. Confirming, therefore, with his oath that it is his will the sinner should return, repent, and live, he doth in the first place swear by himself that there is forgiveness with him for these sinners that shall so repent and turn unto him.
588
Again: whereas the great means he hath appointed for the forgiveness of sins is by the mediation of the Lord Christ, as we shall afterward show, he hath on several occasions confirmed his purpose in him, and the counsel of his will, by his oath. By this oath be promised him unto Abraham and David of old; which proved the foundation of the church's stability in all generations, and also of their security and assurance of acceptance with him. See <420173>Luke 1:73-75. And in his taking upon him that office whereby in an especial manner the forgiveness of sins was to be procured, -- namely, of his being a priest to offer sacrifice, to make an atonement for sinners, -- he confirmed it unto him, and him in it, by his oath: <580720>Hebrews 7:20, "He was not made a priest without an oath." And to what end? -- namely, that he might be "a surety of a better testament," verse 22. And what was that better testament? Why, that which brought along with it the "forgiveness of sins," <580812>Hebrews 8:12, 13. So that it was forgiveness which was so confirmed by the oath of God. Farther: the apostle shows that the great original promise made unto Abraham being confirmed by the oath of God, all his other promises were in like manner confirmed; whence he draws that blessed conclusion which we have, chap. <580718>7:18: "As to every one," saith he, "that flees for refuge to the hope that is set before him," -- that is, who seeks to escape the guilt of sin, the curse and the sentence of the law, by an application of himself unto God in Christ for pardon, -- "he hath the oath of God to secure him that he shall not fall thereof." And thus are all the concernments of the forgiveness of sin testified unto by the oath of God; which we have manifested to be the highest security in this matter that God can give or that we are capable of.
THE NAME OF GOD CONFIRMING THE TRUTH AND REALITY OF FORGIVENESS WITH HIM -- AS ALSO THE SAME IS DONE
BY THE PROPERTIES OF HIS NATURE.
X. ANOTHER foundation of this truth, and infallible evidence of it, may be
taken from that especial name and title which God takes unto himself in this matter; for he owns the name of "The God of pardons," or "The God of forgiveness." So is he called, <160917>Nehemiah 9:17, twOjlis] hwæ lO a'. We have rendered the words, "Thou art a God ready to pardon;" but they are, as was said, "Thou art a God of pardons," "forgiveness," or "propitiations."
589
That is his name, which he owneth, which he accepteth of the ascription of unto himself; the name whereby he will be known. And to clear this evidence, we must take in some considerations of the name of God and the use thereof; as, --
1. The name of God is that whereby he reveals himself unto us, whereby he would have us know him and own him. It is something expressive of his nature or properties which he hath appropriated unto himself. Whatever, therefore, any name of God expresseth him to he, that he is, that we may expect to find him; for he will not deceive us by giving himself a wrong or a false name. And on this account he requires us to trust in his name, because he will assuredly be found unto us what his name imports. Resting on his name, flying unto his name, calling upon his name, praising his name, things so often mentioned in the Scripture, confirm the same unto us. These things could not be our duty if we might he deceived in so doing. God is, then, and will be, to us what his name declareth.
2. On this ground and reason God is said then first to be known by any name, when those to whom he reveals himself do, in an especial manner, rest on that name by faith, and have that accomplished towards them which that name imports, signifies, or declares. And therefore God did not, under the Old Testament, reveal himself to any by the name of the Father of Jesus Christ or the Son incarnate, because the grace of it unto them was not to be accomplished. "God having provided some better thing for us, that they without us should not be made perfect," they were not intrusted with the full revelation of God by all his blessed names. Neither doth God call us to trust in any name of his, however declared or revealed, unless he gives it us in an especial manner, by way of covenant, to rest upon. So he speaks, <020603>Exodus 6:3, "I appeared unto Abraham, unto Isaac, and unto Jacob. yDvæ æ laBe ], by the name of God Almighty, but by my name Jehovah was I not known unto them." It is certain that both these names of God, El-shaddai and Jehovah, were known among his people before. In the first mention we have of Abraham's addressing himself unto the worship of God, he makes use of the name Jehovah: <011207>Genesis 12:7, "He builded an altar unto Jehovah." And so afterward not only doth Moses make use of that name in the repetition of the story, but it was also of frequent use amongst them. Whence, then, is it said that God appeared unto them by the name of El-shaddai, but not by the name of Jehovah?
590
The reason is, because that was the name which God gave himself in the solemn confirmation of the covenant with Abraham: <011701>Genesis 17:1, yDæ væ laeAynia}, -- "I am El-shaddai," "God Almighty," "God All-sufficient." And when Isaac would pray for the blessing of the covenant on Jacob, he makes use of that name: <012803>Genesis 28:3, "God Almighty bless thee." He invocates that name of God which was engaged in the covenant made with his father Abraham and himself. That, therefore, we may with full assurance rest on the name of God, it is not only necessary that God reveal that name to be his, but also that he give it out unto us for that end and purpose, that we might know him thereby, and place our trust and confidence in him according unto what that name of his imports. And this was the case wherever he revealed himself unto any in a peculiar manner by an especial name. So he did unto Jacob: <012813>Genesis 28:13, "I am the LORD God of Abraham thy father, and the God of Isaac;" assuring him, that as he dealt faithfully in his covenant with his fathers, Abraham and Isaac, so also he would deal with him. And, <013113>Genesis 31:13, "I am the God of Bethel," -- "He who appeared unto thee there, and blessed thee, and will continue so to do." But when the same Jacob comes to ask after another name of God, he answers him not; as it were commanding him to live by faith on what he was pleased to reveal. Now, then, God had not made himself known to Abraham, and Isaac, and Jacob by his name Jehovah, because he had not peculiarly called himself unto them by that name, nor had engaged it in his covenant with them, although it were otherwise known unto them. They lived and rested on the name of God Almighty, as suited to their supportment and consolation in their wandering, helpless condition, before the promise was to be accomplished. But now, when God came to fulfill his promises, and to bring the people, by virtue of his covenant, into the land of Canaan, he reveals himself unto them by, and renews his covenant with them in, the name of Jehovah. And hereby did God declare that he came to give stability and accomplishment unto his promises; to which end they were now to live upon this name of Jehovah, in an expectation of the fulfilling of the promises, as their fathers did on that of God Almighty, in an expectation of protection from him in their wandering state and condition. Hence this name became the foundation of the Judaical church, and ground of the faith of them who did sincerely believe in God therein. And it is strangely fallen out, in the providence of God, that since the Jews have rejected the covenant of their
591
fathers, and are cast out of the covenant for their unbelief, they have utterly forgot that name of God. No Jew in the world knows what it is, nor how to pronounce it or make mention of it. I know themselves and others pretend strange mysteries in the letters and vowels of that name, which make it ineffable; but the truth is, being cast out of that covenant which was built and established on that name, in the just judgment of God, through their own blindness and superstition, they are no more able to make mention of it or to take it into their mouths. It is required, then, that the name of God be given unto us as engaged in covenant, to secure our expectation that he will be unto us according to his name.
3. All the whole gracious name of God, every title that he hath given himself, every ascription of honor unto himself that he hath owned, is confirmed unto us (unto as many as believe) in Jesus Christ. For as he hath declared unto us the whole name of God, <431706>John 17:6, so not this or that promise of God, but all the promises of God are in him yea and amen. So that, as of old, every particular promise that God made unto the people served especially for the particular occasion on which it was given, and each name of God was to be rested on as to that dispensation whereunto it was suited to give relief and confidence, -- as the name of El-shaddai to Abraham, Isaac, and Jacob, and the name Jehovah to Moses and the people; so now, by Jesus Christ, and in him, every particular promise belongs unto all believers in all their occasions, and every name of God whatever is theirs also, at all times, to rest upon and put their trust in. Thus, the particular promise made unto Joshua, at his entrance into Canaan, to encourage and strengthen him in that great enterprise of conquering the land, is by the apostle applied unto all believers in all their occasions whatever: "I will never leave thee, nor forsake thee," <581305>Hebrews 13:5. So likewise doth every name of God belong now unto us, as if it had in a particular manner been engaged in covenant unto us, and that because the whole covenant is ratified and confirmed unto us by Jesus Christ, 2<470618> Corinthians 6:18, 7:1. This, then, absolutely secures unto us an interest in the name of God insisted on, the God of forgiveness, as if it had been given unto every one of us to assure us thereof.
4. God takes this name, "The God of forgiveness," to be his in a peculiar manner, as that whereby he will be distinguished and known. He appropriates it to himself, as expressing that which the power and
592
goodness of no other can extend unto. "There are lords many, and gods many," saith the apostle, 1<460805> Corinthians 8:5, -- legom> enoi qeoi>. some that are called so, such as some account so to be. How is the true God distinguished from these gods by reputation? He is so by this name; he is the God of pardons: <330718>Micah 7:18, "Who is a God like unto thee, that pardoneth iniquity?" This is his prerogative; herein none is equal to him, like him, or a sharer with him. "Who is a God like unto thee, that may be called a God of pardons?" The vanities of the nations cannot give them this rain; they have no refreshing showers of mercy and pardon in their power. Neither angels, nor saints, nor images, nor popes, can pardon sin. By this name doth he distinguish himself from them all.
5. To be known by this name is the great glory of God in this world. When Moses desired to see the glory of God, the Lord tells him that "he could not see his face," <023318>Exodus 33:18-20. The face of God, or the gracious majesty of his Being, his essential glory, is not to be seen of any in this life; we cannot see him as he is. But the glorious manifestation of himself we may behold and contemplate. This we may see as the back parts of God; that shadow of his excellencies which he casteth forth in the passing by us in his works and dispensations. This Moses shall see. And wherein did it consist? Why, in the revelation and declaration of this name of God: <023406>Exodus 34:6, 7,
"The LORD passed by before him, and proclaimed, The LORD, The LORD God, merciful and gracious, long-suffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin."
To be known by this name, to be honored, feared, believed as that declares him, is the great glory of God. And shall this fail us? Can we be deceived trusting in it, or expecting that we shall find him to be what his name declares? God forbid.
Let us lay together these considerations, and we shall find that they will give us another stable foundation of the truth insisted on, and a great encouragement to poor sinful souls to draw nigh to God in Christ for pardon. God hath no name but what he gives unto himself; nor is it lawful to know him or call him otherwise. As he calls himself, so is he; what his name imports, so is his nature.
593
Every name also of God is engaged in Jesus Christ in the covenant, and is proposed unto us to place our trust and confidence in. Now, this is his name and his memorial, even "The God of forgiveness." By this he distinguisheth himself from all others, and expresseth it as the principal title of his honor, or his peculiar glory. According to this name, therefore, all that believe shall assuredly find "there is forgiveness with him."
XI. The consideration of the essential properties of the nature of God,
and what is required to the manifestation of them, will afford us farther assurance hereof. Let us to this end take in the ensuing observations: --
First, God being absolutely perfect and absolutely self-sufficient, was eternally glorious, and satisfied with and in his own holy excellencies and perfections, before and without the creation of all or any thing by the putting forth or the exercise of his almighty power. The making, therefore, of all things depends on a mere sovereign act of the will and pleasure of God. So the whole creation makes its acknowledgment: <660411>Revelation 4:11, 5:12,
"Thou art worthy, O Lord, to receive glory and honor and power: for thou hast created all things, and for thy pleasure they are and were created."
God could have omitted all this great work without the least impeachment of his glory. Not one holy property of his nature would have been diminished or abated in its eternal glory by that omission. This, then, depended on a pure act of his will and choice.
Secondly, On supposition that God would work "ad extra," by his power produce any thing without himself, it was absolutely necessary that himself should be the end of his so doing. For as before the production of all things, there was nothing that could be the end why any of them should be brought forth out of nothing, or towards which they should be disposed; so God, being an infinite agent in wisdom, and understanding, and power, he could have no end in his actings but that also which is infinite. It is therefore natural and necessary unto God to do all things for himself. It is impossible he should have any other end. And he hath done so accordingly: <201604>Proverbs 16:4, "The Lord hath made all things for
594
himself." He aimed at himself in all that he did; there being no other infinite good for him to make his object and his end but himself alone.
Thirdly, This doing things, all things for himself, cannot intend an addition or accruement thereby of any new real good unto himself. His absolute eternal perfection and all-sufficiency render this impossible. God doth not become more powerful, great, wise, just, holy, good, or gracious, by any of his works, by any thing that he doth. He can add nothing to himself. It must therefore be the manifestation and declaration of the holy properties of his nature that he doth intend and design in his works, And there are two things required hereunto: --
1. That he make them known; that by ways suited to his infinite wisdom he both declare that such properties do belong unto him, as also what is the nature of them, according as the creature is able to apprehend.
So he doth things "to make his power known," to show his power, and to declare his name through the earth, <450917>Romans 9:17, 22. So it was said that by the works of creation,. to< gnwston< tou~ Qeou,~ "that which may be known of God is manifest," <450119>Romans 1:19, 20. And what is that? Even the natural, essential properties of his being, "his eternal power and Godhead." To this head are referred all those promises of God that he would glorify himself, and the prayers of his saints that he would do so, and the attestations given unto it in the Scripture that he hath done so. He hath made known his wisdom, holiness, power, goodness, self-sufficiency, and the like perfections of his nature.
2. That he attain an ascription, an attribution of praise and glory to himself upon their account. His design is "to be admired in all them that believe," 2<530110> Thessalonians 1:10; -- that is, that upon an apprehension of his excellencies which he hath revealed, and as he hath revealed them, they should admire, adore, applaud, glorify, and praise him; worship, believe in, and trust him in all things; and endeavor the enjoyment of him as an eternal reward. And this is also threefold: --
(1.) Interpretative. So the inanimate and brute creatures ascribe unto God the glory of his properties, even by what they are and do. By what they are in their beings, and their observation of the law and inclination of their nature, they give unto God the glory of that wisdom and power whereby
595
they are made, and of that sovereignty whereon they depend. Hence, nothing more frequent in the praises of God of old, than the calling of the inanimate creatures, heaven and earth, winds, storms, thunder, and the beasts of the field, to give praise and glory to God; that is, by what they are they do so, inasmuch as from the impression of God's glorious excellencies in their effects upon them, they are made known and manifest.
(2.) Involuntary, in some rational creatures. Sinning men and angels have no design, no will, no desire to give glory to God. They do their utmost endeavor to the contrary, to hate him, reproach and blaspheme him. But they cannot yet cast off the yoke of God. In their minds and consciences they are forced, and shall be for ever, to acknowledge that God is infinitely holy, infinitely wise, powerful, and righteous. And he hath the glory of all these properties from them in their very desires that he were otherwise. When they would that God were not just to punish them, powerful to torment them, wise to find them out, holy to be displeased with their lusts and sins, they do at the same time, in the same thing, own, acknowledge, and give unto God the glory of his being, justice, wisdom, power, and holiness. When, therefore, God hath made known his properties, the ascription of glory unto him on their account is to rational creatures natural and unavoidable.
(3.) It is voluntary, in the reasonable service, worship, fear, trust, obedience of angels and men. God having revealed unto them the properties of his nature, they acknowledge, adore them, and place their confidence in them, and thereby glorify him as God. And this glorifying of God consisteth in three things: --
[1.] In making the excellencies of God revealed unto us the principle and chief object of all the moral actings of our souls, and of all the actings of our affections To fear the Lord and his goodness, and to fear him for his goodness; to trust in his power and faithfulness; to obey his authority; to delight in his will and grace; to love him above all, because of his excellencies and beauty; -- this is to glorify him.
[2.] To pray for, and to rejoice in, the ways and means whereby he will or hath promised farther to manifest or declare these properties of his nature and his glory in them. What is the reason why we pray for, long for, the accomplishment of the promises of God toward his mints, of his
596
threatenings towards his enemies, of the fulfilling of the glorious works of his power and grace that yet remain to be done, of the coming of the kingdom of Christ, of the approach of glory? Is it not chiefly and principally that the glorious excellencies of God's nature may be made more manifest, be more known, more exalted, -- that God may appear more as he is, and as he hath declared himself to be? This is to give glory to God. So likewise our joy, rejoicing, and satisfaction in any of the ways and works of God; it is solely on this account, that in them, God in his properties, -- that is, his power, wisdom, holiness, and the like, -- is revealed, declared, and made known.
[3.] In their joint actual celebration of his praises; which, as it is a duty of the greatest importance, and which we are, indeed, of all others most frequently exhorted unto and most earnestly called upon for; so in the nature of it, it consists in our believing, rejoicing expression of what God is and what he doth; -- that is, our admiring, adoring, and blessing him, because of his holiness, goodness, and the rest of his properties, and his works of grace and power suitable unto them. This it is to praise God, <660501>Revelation 5.
Fourthly, Observe that none of these properties of God can be thus manifested and known, nor himself be glorified for them, but by his declaration of them, and by their effects. We know no more of God than he is pleased to reveal unto us. I mean not mere revelation by his word, but any ways or means, whether by his word, or by his works, or by impressions from the law of nature upon our hearts and minds. And whatever God thus declares of himself, he doth it by exercising, putting forth, and manifesting the effects of it. So we know his power, wisdom, goodness, and grace, -- namely, by the effects of them, or the works of God that proceed from them and are suited unto them. And whatever is in God that is not thus made known, we cannot apprehend, nor glorify God on the account of it. God, therefore, doing all things, as hath been showed, for the glory of these his properties, he doth so reveal them and make them known.
Fifthly, Upon this design of God, it is necessary that he should reveal and make known all the attributes and properties of his nature, in works and effects peculiarly proceeding from them and answering unto them, that he
597
might be glorified in them; and which, as the event manifests, he hath done accordingly. For what reason can be imagined why God will be glorified in one essential excellency of his nature and not in another? Especially must this be affirmed of those properties of the nature of God which the event manifesteth his principal glory to consist in and arise from, and the knowledge whereof is of the greatest use, behoof, and benefit unto the children of men, in reference unto his design towards them.
Sixthly, These things being so, let us consider how it stands in reference unto that which is under consideration. God, in the creation of all things, glorified or manifested his greatness, power, wisdom, and goodness, with many other properties of the like kind. But his sovereignty, righteousness, and holiness, how are they declared hereby? Either not at all, or not in so evident a manner as is necessary, that he might be fully glorified in them or for them. What, then, doth he do? leave them in darkness, vailed, undiscovered, satisfying himself in the glory of those properties which his work of creation had made known? Was there any reason why he should do so, designing to do all things for himself and for his own glory? Wherefore he gives his holy law as a rule of obedience unto men and angels. This plainly reveals his sovereignty or authority over them, his holiness and righteousness in the equity and purity of things he required of them: so that in and by these properties also he may be glorified. As he made all things for himself, -- that is, the manifestation of his greatness, power, wisdom, and goodness; so he gave the law for himself, -- that is, the manifestation of his authority, holiness, and righteousness. But is this all? Is there not remunerative justice in God, in a way of bounty? Is there not vindictive justice in him, in a way of severity? There is so; and in the pursuit of the design mentioned they also are to be manifested, or God will not be glorified in them. This, therefore, he did also, in the rewards and punishments that he annexed unto the law of obedience that he had prescribed. To manifest his remunerative justice, he promised a reward in a way of bounty, which the angels that sinned not were made partakers of; and in the penalty threatened, which sinning angels and men incurred, he revealed his vindictive justice in a way of severity. So are all these properties of God made known by their effects, and so is God glorified in them or on their account.
598
But, after all this, are there no other properties of his nature, divine excellencies that cannot be separated from his being, which by none of these means are so much as once intimated to be in him? It is evident that there are; such are mercy, grace, patience, long-suffering, compassion, and the like. Concerning which observe, --
1. That where there are no objects of them, they cannot be declared, or manifested, or exercised. As God's power or wisdom could not be manifest if there were no objects of them, no more can his grace or mercy. If never any stand in need of them, they can never be exercised, and consequently never be known. Therefore were they not revealed, neither by the creation of all things, nor by the law or its sanction, nor by the law written in our hearts; for all these suppose no objects of grace and mercy. For it is sinners only, and such as have made themselves miserable by sin, that they can be exercised about.
2. There are no excellencies of God's nature that are more expressive of divine goodness, loveliness, and beauty than these are, -- of mercy, grace, long-suffering, and patience; and, therefore, there is nothing that God so requireth our likeness unto him, in our conformity unto his image, as in these, -- namely, mercy, grace, and readiness to forgive. And the contrary frame in any he doth of all things most abhor: "They shall have judgment without mercy, who shewed no mercy." And, therefore, it is certain that God will be glorified in the manifestation of these properties of his nature.
3. These properties can be no otherwise exercised, and consequently no otherwise known, but only in and by the pardon of sin; which puts it beyond all question that there is forgiveness with God. God will not lose the glory of these his excellencies: he will be revealed in them, he will be known by them, he will be glorified for them; which he could not be if there were not forgiveness with him. So that here comes in not only the truth but the necessity of forgiveness also.
FORGIVENESS MANIFESTED IN THE SENDING OF THE SON OF GOD TO DIE FOR SIN -- AND FROM THE OBLIGATION
THAT IS ON US TO FORGIVE ONE ANOTHER.
XII. IN the next place we shall proceed unto that evidence which is the
center wherein all the lines of those foregoing do meet and rest, -- the
599
fountain of all those streams of refreshment that are in them, -- that which animates and gives life and efficacy unto them. This lies in God's sending of his Son. The consideration hereof will leave no pretense or excuse unto unbelief in this matter.
To make this evidence more clear and legible, as to what is intended in it, we must consider, --
First, What was the rise of this sending we speak of.
Secondly, Who it was that was sent.
Thirdly, How, or in what manner he was sent.
Fourthly, Unto what end and purpose.
First, The rise and spring of it is to be considered. It came forth from the eternal mutual consent and counsel of the Father and the Son: <380613>Zechariah 6:13, "The counsel of peace shall be between them both." It is of Christ, the Branch, of whom he speaks. "lie shall build the temple of the LORD; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both;" -- that is, between God the Father, who sends him, and himself. There lay the counsel of peace-making between God and man, in due time accomplished by him who is "our peace," <490214>Ephesians 2:14: so he speaks, <200830>Proverbs 8:30, 31,
"Then I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him; rejoicing in the habitable part of his earth; and my delights were with the sons of men."
They are the words of the Wisdom, that is, of the Son of God. When was this done? "Then I was by him." Why, "before the mountains were settled, while as yet he had not made the earth, nor the fields;" that is, before the creation of the world, or from eternity, verses 25, 26. But how then could he "rejoice in the habitable part of the earth?" and how could his "delights be with the sons of men," seeing as yet they were not? I answer, It was the counsel of peace towards them before mentioned, in the pursuit whereof he was to be sent to converse amongst them on the earth. He rejoiced in the fore-thoughts of his being sent to them, and the work he had to do for them. Then, with his own consent and delight, was he "fore-
600
ordained" unto his work, even "before the foundation of the world," 1<600120> Peter 1:20, and received of the Father "the promise of eternal life, even before the world began," <560102>Titus 1:2; that is, to be given unto sinners by way of forgiveness through his blood.
So is this whole counsel expressed, <194007>Psalm 40:7, 8, -- whence it is made use of by the apostle, <581005>Hebrews 10:5-7, --
"Then said I, Lo, I come: in the volume of the book it is written of me, I delight to do thy will, O my God. Thy law is in the midst of my heart."
There is the will of the Father in this matter, and the law of its performance; and there is the will of the Son in answer thereunto, and his delight in fulfilling that law which was prescribed unto him.
Let us now consider to what purpose was this eternal counsel of peace, this agreement of the Father and Son from eternity, about the state and condition of mankind. If God would have left them all to perish under the guilt of their sins, there had been no need at all of any such thoughts, design, or counsel. God had given unto them a law righteous and holy, which if they transgressed, he had threatened them with eternal destruction. Under the rule, disposal, and power of this law, he might have righteously left them to stand or fall, according to the verdict and sentence thereof. But now he assures us, he reveals unto us, that he had other thoughts in this matter; that there were other counsels between the Father and the Son concerning us; and these such as the Son was delighted in the prospect of his accomplishment of them. What can these thoughts and counsels be, but about a way for their deliverance? which could no otherwise be but by the forgiveness of sins; for whatever else be done, yet if God mark iniquities, there is none can stand. Hearken, therefore, poor sinner, and have hope. God is consulting about thy deliverance and freedom. And what cannot the wisdom and grace of the Father and Son effect and accomplish? And to this end was the Son sent into the world; which is the second thing proposed to consideration.
Secondly, Whom did God send about this business? The Scripture lays great weight and emphasis on this consideration, faith must do so also: <430316>John 3:16, "God so loved the world, that he gave his only-begotten
601
Son;" so, 1<620409> John 4:9, "In this was manifested the love of God towards us, because that God sent his only-begotten Son into the world, that we might live through him." And again, verse 10, "Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins." And who is this that is thus sent, and called the only-begotten Son of God? Take a double description of him, one out of the Old Testament and another from the New; -- the first from <230906>Isaiah 9:6,
"Unto us a child is born, unto us a son is given: and the government shall be upon his shoulder: and his name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace;"
the other from <580102>Hebrews 1:2, 3,
"God hath spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds; who being the brightness of his glory, and the express image of his person, and upholding all things by the word of his power, when he had by himself purged our sins, sat down on the right hand of the Majesty on high."
This is he who was sent. In nature he was glorious, even "over all, God blessed for ever;" -- in answerableness unto the Father, "the brightness of his glory, and the express image of his person," possessed of all the same essential properties with him, so that what we find in him we may be assured of in the Father also; for he that hath seen him hath seen the Father, who is in him; -- in power omnipotent, for he made all things, and "upholding all things," with an unspeakable facility, "by the word of his power;" -- in office exalted over all, sitting "on the right hand of the Majesty on high;" -- in name, "The mighty God, The everlasting Father" so that whatever he came about he will assuredly accomplish and fulfill; for what should hinder or let this mighty one from perfecting his design?
Now, this consideration raiseth our evidence to that height as to give an unquestionable assurance in this matter. Here is a near and a particular object for faith to be exercised about and to rest in. Wherefore did this glorious Son of God come and tabernacle amongst poor sinners? "We beheld the glory of the eternal Word, the glory of the only-begotten of the
602
Father, and he was made flesh (kai< ejskh>nwse), and pitched his tabernacle amongst us," <430114>John 1:14. To what end? It was no other but to work out and accomplish the eternal counsel of peace towards sinners before mentioned; to procure for them, and to declare unto them, the forgiveness of sin. And what greater evidence, what greater assurance can we have, that there is forgiveness with God for us? He himself hath given it as a rule, that what is done by giving an only-begotten or an onlybeloved son gives assured testimony of reality and sincerity in the thing that is confirmed by it. So he says unto Abraham, <012212>Genesis 22:12,
"Now I know that thou fearest God, seeing that thou hast not withheld thy son, thine only son, from me."
This way it may be known, or no way. And they are blessed conclusions that faith may make from this consideration: "Now I know that there is forgiveness with God, seeing he hath not withheld his Son, his only Son, that he might accomplish it." To this purpose the apostle teacheth us to reason, <450832>Romans 8:32,
"He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?"
What farther can any soul desire? what ground remains for unbelief to stand upon in this matter? Is there any thing more to be done herein? It was to manifest that there is forgiveness with him, and to make way for the exercise of it, that God sent his Son, that the Son of God came into the world, as will afterwards more fully appear.
Thirdly, To this sending of the Son of God to this purpose, there is evidence and security added from the manner wherein he was sent. How was this? Not in glow, not in power, -- not in an open discovery of his eternal power and Godhead. Had it been so, we might have thought that he had come merely to manifest and glorify himself in the world; and this he might have done without thoughts of mercy or pardon towards us. But he came quite in another manner: he was seen in the "likeness of sinful flesh," <450803>Romans 8:3; in "the form of a servant," <502007>Philippians 2:7; being "made of a woman, made under the law," <480404>Galatians 4:4. What he endured, suffered, underwent in that state and condition, is in some measure known unto us all. All this could not be merely and firstly for himself. All that he
603
expected at the close of it was, to be "glorified with that glow which he had with the Father before the world was," <431705>John 17:5. It must, then, be for our sakes. And for what? To save and deliver us from that condition of wrath at present, and future expectation of vengeance, which we had cast ourselves into by sin; that is, to procure for us the forgiveness of sin. Had not God designed pardon for sin, he would never have sent his Son in this manner to testify it; and he did it because it could no other way be brought about, as hath been declared. Do we doubt whether there be forgiveness with God or no? or whether we shall obtain it if we address ourselves unto him for to be made partakers of it? Consider the condition of his Son in the world, -- review his afflictions, poverty, temptation, sorrows, sufferings, -- then ask our souls, "To what end was all this?" And if we can find any other design in it, any other reason, cause, or necessity of it, but only and merely to testify and declare that there is forgiveness with God, and to purchase and procure the communication of it unto us, let us abide in and perish under our fears. But if this be so, we have sufficient warranty to assure our souls in the expectation of it.
Fourthly, Besides all this, there ensues upon what went before, that great and wonderful issue in the death of the Son of God. This thing was great and marvellous, and we may a little inquire into what it was that was designed therein. And hereof the Scripture gives us a full account; as, --
1. That he died to make atonement for sin, or "reconciliation for iniquity," <270924>Daniel 9:24. He "gave his life a ransom for the sins of many," <402028>Matthew 20:28; 1<540206> Timothy 2:6. He was in it "made sin," that others "might be made the righteousness of God in him," 2<470521> Corinthians 5:21; <450803>Romans 8:3. Therein he "bare our sins in his own body on the tree," 1<600224> Peter 2:24. This was the state of this matter -- Notwithstanding all the love, grace, and condescension before mentioned, yet our sins were of that nature, and so directly opposite unto the justice and holiness of God, that unless atonement were made and a price of redemption paid, there could be no pardon, no forgiveness obtained. This, therefore, he undertook to do, and that by the sacrifice of himself; answering all that was prefigured by and represented in the sacrifices of old, as the apostle largely declares, <581005>Hebrews 10:5-10. And herein is the forgiveness that is in God copied out and exemplified so clearly and evidently, that he that cannot read it will be cursed unto eternity. Yea, and let him be accursed; for what
604
can be more required to justify God in his eternal destruction? He that will not believe his grace, as testified and exemplified in the blood of his Son, let him perish without remedy. Yea, but, --
2. The curse and sentence of the law lies on record against sinners. It puts in its demands against our acquittance, and lays an obligation upon us unto punishment: and God will not reject nor destroy his law; unless it be answered, there is no acceptance for sinners. This, therefore, in the next place, his death was designed unto. As he satisfied and made atonement by it unto justice (that was the fountain, spring, and cause of the law), so he fulfilled and answered the demands of the law as it was an effect of the justice of God: so <450801>Romans 8:1-4. He suffered "in the likeness of sinful flesh, that the righteousness of the law might be fulfilled" and answered. He answered "the curse of the law" when he was "made a curse for us," <480313>Galatians 3:13; and so became, as to the obedience of the law, "the end of the law for righteousness unto them that do believe," <451003>Romans 10:3, 4. And as to the penalty that it threatened, he bore it, removed it, and took it out of the way. So hath he made way for forgiveness through the very heart of the law; it hath not one word to speak against the pardon of them that do believe. But, --
3. Sinners are under the power of Satan. He lays a claim unto them; and by what means shall they be rescued from his interest and dominion? This also his death was designed to accomplish: for as he was "manifested to destroy the works of the devil," 1<620308> John 3:8, so "through death he destroyed him that had the power of death," <580214>Hebrews 2:14; -- that is, to despoil him of his power, to destroy his dominion, to take away his plea unto sinners that believe; as we have at large elsewhere declared.
And by all these things, with many other concernments of his death that might be instanced in, we are abundantly secured of the forgiveness that is with God, and of his willingness that we should be made partakers thereof.
Fifthly, Is this all? Did his work cease in his death? Did he no mere for the securing of the forgiveness of sins unto us, but only that he died for them? Yes; he lives also after death, for the same end and purpose. This Son of God, in that nature which he assumed to expiate sin by death, lives again after death, to secure unto us and to complete the forgiveness of sins. And this he doth two ways: --
605
1. Being raised from that death which he underwent, to make atonement for sin, by the power and good will of God, he evidenceth and testifieth unto us that he hath fully performed the work he undertook, and that in our behalf, and for us, he hath received a discharge. Had he not answered the guilt of sin by his death, he had never been raised from it.
2. He lives after death a mediatory life, to make intercession for us, that we may receive the forgiveness of sin, as also himself to give it out unto us; which things are frequently made use of to encourage the souls of men to believe, and therefore shall not at present be farther insisted on.
Thus, then, stands this matter -- That mercy might have a way to exercise itself in forgiveness, with a consistency unto the honor of the righteousness and law of God, was the Son of God so sent, for the ends and purposes mentioned. Now, herein consisteth the greatest work that God did ever perform, or ever will. It was the most eminent product of infinite wisdom, goodness, grace, and power; and herein do all the excellencies of God shine forth more gloriously than in all the works of his hands. Let us, then, wisely ponder and consider this matter; let us bring our own souls, with their objections, unto this evidence, and see what exception we have to lay against it. I know nothing will satisfy unbelief. The design of it is, to make the soul find that to be so hereafter which it would persuade it of here, -- namely, that there is no forgiveness in God. And Satan, who makes use of this engine, knows full well that there is none for them who believe there is none, or rather will not believe that there is any; for it will, at the last day, be unto men according unto their faith or unbelief. He that believeth aright, and he that believeth not that forgiveness is with God, as to their own particulars, shall neither of them be deceived. But what is it that can be reasonably excepted against this evidence, this foundation of our faith in this matter? God hath not sent his Son in vain; which yet he must have done, as we have showed, had he not designed to manifest and exercise forgiveness towards sinners. Wherefore, to confirm our faith from hence, let us make a little search into these things in some particular inquiries --
1. Seeing the Son of God died in that way and manner that he did, according to the determinate counsel and will of God, wherefore did he do so, and what aimed he at therein?
606
Ans. It is plain that he died for our sins, <450425>Romans 4:25; that is, "to make reconciliation for the sins of the people," <580217>Hebrews 2:17, 18. This Moses and the prophets, this the whole Scripture, testifieth unto. And without a supposal of it, not one word of it can be aright believed; nor can we yield any due obedience unto God without it.
2. What, then, did God do unto him? What was in transaction between God as the Judge of all, and him that was the Mediator of the church?
Ans. God indeed "laid on him the iniquity of us all," <235306>Isaiah 53:6, -- all the sins of all the elect; yea, he made him "a curse for us," <480313>Galatians 3:13; and making him a "sin-offering," or "an offering for sin," he "condemned sin in the flesh," <450803>Romans 8:3, 2<470521> Corinthians 5:21: so that all that which the justice or law of God had to require about the punishment due unto sin was all laid and executed on him.
3. What, then, did Christ do in his death? What did he aim at and design? what was his intention in submitting unto and undergoing the will of God in these things?
Ans. "He bare our sins in his own body on the tree," 1<600224> Peter 2:24; "he took our sins upon him," undertook to answer for them, to pay our debts, to make an end of the difference about them between God and sinners, <270924>Daniel 9:24. His aim undoubtedly was, by all that he underwent and suffered, so to make atonement for sin as that no more could on that account be expected.
4. Had God any more to require of sinners on the account of sin, that his justice might be satisfied, his holiness vindicated, his glory exalted, his honor be repaired, than what he charged on Christ? Did he lay somewhat of the penalty due to sin on him, execute some part of the curse of the law against him, and yet reserve some wrath for sinners themselves?
Ans. No, doubtless. He came to do the whole will of God, <581007>Hebrews 10:7, 9; and God spared him not any thing that in his holy will he had appointed to be done unto sin, <450832>Romans 8:32. He would never have so dealt with his Son, to have made a half-work of it; nor is the work of making satisfaction for sin such as that any, the least part of it, should ever be undertaken by another. Nothing is more injurious or blasphemous against God and Christ than the foolish imagination
607
among the Papists of works satisfactory for the punishment due to sin or any part of it; as also is their purgatory pains to expiate any remaining guilt after this life. This work of making satisfaction for sin is such as no creature in heaven or earth can put forth a hand unto. It was wholly committed to the Son of God, who alone was able to undertake it, and who hath perfectly accomplished it; so that God now says, "`Fury is not in me.' He that will lay hold on my strength that he may have peace, he shall have peace," <232704>Isaiah 27:4, 5.
5. What, then, became of the Lord Christ in his undertaking? Did he go through with it? or did he faint under it? Did he only testify his love, and show his good will for our deliverance? or did he also effectually pursue it, and not faint, until he had made a way for the exercise of forgiveness?
Ans. It was not possible that he should be detained by "the pains of death," <440224>Acts 2:24. He knew beforehand that he should be carried through his work, that he should not be forsaken in it, nor faint under it, <235005>Isaiah 50:5-9. And God hath given this unquestionable evidence of his discharge of the debt of sin to the utmost, in that he was acquitted from the whole account when he was raised from the dead; for he that is given up to prison, upon the sentence of the law, for the debt of sin, shall not be freed until he have paid the utmost farthing. This, therefore, he manifested himself to have done, by his resurrection from the dead.
6. What, then, is now become of him? where is he, and what doth he? Hath he so done his work and laid it aside, or doth he still continue to carry it on until it be brought unto its perfection?
Ans. It is true, he was dead, but he is alive, and lives for ever; and hath told us that "because he liveth we shall live also," and that because this is the end of his mediatory life in heaven: "He ever liveth to make intercession for us," <580725>Hebrews 7:25-27; and to this end, that the forgiveness of sin, which he hath procured for us, may be communicated unto us, that we might be partakers of it, and live for ever.
What ground is left of questioning the truth in hand? What link of this chain can unbelief break in or upon? If men resolve, notwithstanding all
608
this evidence and assurance that is tendered unto them thereof, that they will not yet believe that there is forgiveness with God, or will not be encouraged to attempt the securing of it unto themselves, or also despise it as a thing not worth the looking after; it is enough for them that declare it, that preach these things, that they are a sweet savor unto God in them that perish as well as in them that are saved. And I bless God that I have had this opportunity to bear testimony to the grace of God in Christ; which if it be not received, it is because "the god of this world hath blinded the eyes of men, that the light of the gospel of the glory of God should not shine into their minds." But Christ will be glorified in them that believe on these principles and foundations.
XIII. Another evidence of the same truth may be taken from hence, that
God requires forgiveness in us, that we should forgive one another; and therefore, doubtless, there is forgiveness with him for us. The sense of this consideration unto our present purpose will be manifest in the ensuing observations: --
First, It is certain that God hath required this of us. The testimonies hereof are many and known, so that they need not particularly to be repeated or insisted on: see <421703>Luke 17:3, 4; <490432>Ephesians 4:32; <401823>Matthew 18:23, unto the end. Only, there are some things that put a singular emphasis upon this command, manifesting the great importance of this duty in us, which may be marked; as, --
1. That our Savior requires us to carry a sense of our integrity and sincerity in the discharge of this duty along with us in our addresses unto God in prayer. Hence, he teacheth and enjoins us to pray or plead for the forgiveness of our debts to God (that is, our sins or trespasses against him, which make us debtors to his law and justice), even "as we forgive them that so trespass against us" as to stand in need of our forgiveness, <400612>Matthew 6:12. Many are ready to devour such as are not satisfied that the words of that rule of prayer which he hath prescribed unto us are to be precisely read or repeated every day. I wish they would as heedfully mind that prescription which is given us herein for that frame of heart and spirit which ought to be in all our supplications; it might possibly abate of their wrath in that and other things. But here is a rule for all prayer, as all acknowledge; as also of the things that are requisite to make it acceptable.
609
This, in particular, is required, that before the Searcher of all hearts, and in our addresses unto him, in our greatest concernments, we profess our sincerity in the discharge of this duty, and do put our obtaining of what we desire upon that issue. This is a great crown that is put upon the head of this duty, that which makes it very eminent, and evidenceth the great concern of the glory of God and our own souls therein.
2. We may observe, that no other duty whatever is expressly placed in the same series, order, or rank with it; which makes it evident that it is singled out to be professed as a token and pledge of our sincerity in all other parts of our obedience unto God. It is by Christ himself made the instance for the trial of our sincerity in our universal obedience; which gives no small honor unto it. The apostle puts great weight on the fifth commandment, "Honor thy father and mother;" because it "is the first commandment with promise," <490602>Ephesians 6:2. All the commandments, indeed, had a promise, "Do this, and live," life was promised to the observance of them all; but this is the first that had a peculiar promise annexed unto it, and accompanying of it. And it was such a promise as had a peculiar foundation through God's ordinance in the thing itself. It is, that the parents should prolong the lives of their children that were obedient. Úymy, ; ^Wkriay} æ, <022012>Exodus 20:12, -- "They shall prolong thy days;" that is, by praying for their prosperity, blessing them in the name of God, and directing them in those ways of obedience whereby they might live and possess the land. And this promise is now translated from the covenant of Canaan into the covenant of grace; the blessing of parents going far towards the interesting their children in the promise thereof, and so prolonging their days unto eternity, though their days in this world should be of little continuance. So it is said of our Savior that "he should see his seed, and prolong his days," <235310>Isaiah 53:10; which hath carried over that word, and that which is signified by it, unto eternal things. But this by the way. As the singular promise made to that command renders it singular, so doth this especial instancing in this duty in our prayer render it also; for though, as all the commandments had a promise, so we are to carry a testimony with us of our sincerity in universal obedience in our addresses unto God, yet the singling out of this instance renders it exceeding remarkable, and shows what a value God puts upon it, and how well he is pleased with it.
610
3. That God requires this forgiveness in us upon the account of the forgiveness we receive from him; which is to put the greatest obligation upon us unto it that we are capable of, and to give the strongest and most powerful motive possible unto its performance. See <490432>Ephesians 4:32.
4. That this duty is more directly and expressly required in the New Testament than in the Old. Required then it was, but not so openly, so plainly, so expressly as now. Hence we find a different frame of spirit between them under that dispensation and those under that of the New Testament. There are found amongst them some such reflections upon their enemies, their oppressors, persecutors, and the like, as although they were warranted by some actings of the Spirit of God in them, yet, being suited unto the dispensation they were under, do no way become us now, who, by Jesus Christ, receive "grace for grace." So Zechariah, when he died, cried, "The LORD look upon, and require;" but Stephen, dying in the same cause and manner, said, "Lord, lay not this sin to their charge." Elijah called for fire from heaven; but our Savior reproves the least inclination in his disciples to imitate him therein. And the reason of this difference is, because forgiveness in God is under the New Testament far more clearly (especially in the nature and cause of it) discovered in the gospel, which hath brought life and immortality to light, than it was under the law; for all our obedience, both in matter and manner, is to be suited unto the discoveries and revelation of God unto us.
5. This forgiveness of others is made an express condition of our obtaining pardon and forgiveness from God, <400614>Matthew 6:14, 15; and the nature hereof is expressly declared, <401823>Matthew 18:23-35. Such evangelical conditions we have not many. I confess they have no causal influence into the accomplishment of the promise; but the non-performance of them is a sufficient bar against our pretending to the promise, a sufficient evidence that we have no pleadable interest in it. Our forgiving of others will not procure forgiveness for ourselves; but our not forgiving of others proves that we ourselves are not forgiven. And all these things do show what weight God himself lays on this duty.
Secondly, Observe that this duty is such as that there is nothing more comely, useful, or honorable unto, or praiseworthy in, any, than a due performance of it. To be morose, implacable, inexorable, revengeful, is one
611
of the greatest degeneracies of human nature. And no men are commonly, even in this world, more branded with real infamy and dishonor, amongst wise and good men, than those who are of such a frame, and do act accordingly. To remember injuries, to retain a sense of wrongs, to watch for opportunities of revenge, to hate and be maliciously perverse, is to represent the image of the devil unto the world in its proper colors; he is the great enemy and self-avenger. On the other side, no grace, no virtue, no duty, no ornament of the mind or conversation of man, is in itself so lovely, so comely, so praiseworthy, or so useful unto mankind, as are meekness, readiness to forgive, and pardon. This is that principally which renders a man a good man, for whom one would even dare to die. And I am sorry to add that this grace or duty is recommended by its rarity. It is little found amongst the children of men. The consideration of the defect of men herein, as in those other fundamental duties of the gospel, -- in self-denial, readiness for the cross, and forsaking the world, -- is an evidence, if not of how little sincerity there is in the world, yet at least it is of how little growing and thriving there is amongst professors.
Thirdly, That there is no grace, virtue, or perfection in any man, but what is as an emanation from the divine goodness and bounty, so expressive of some divine excellencies or perfection, -- somewhat that is in God, in a way and manner infinitely more excellent. We were created in the image of God. Whatever was good or comely in us was a part of that image; especially the ornaments of our minds, the perfections of our souls. These things had in them a resemblance of, and a correspondency unto, some excellencies in God, whereunto, by the way of analogy, they may be reduced. This being, for the most part, lost by sin, a shadow of it only remaining in the faculties of our souls and that dominion over the creatures which is permitted unto men in the patience of God, the recovery that we have by grace is nothing but an initial renovation of the image of God in us, <490424>Ephesians 4:24. It is the implanting upon our natures those graces which may render us again like unto him. And nothing is grace or virtue but what so answers to somewhat in God. So, then, whatever is in us of this kind is in God absolutely, perfectly, in a way and manner infinitely more excellent.
Let us now, therefore, put these things together -- God requires of us that there should be forgiveness in us for those that do offend us, forgiveness
612
without limitation and bounds. The grace hereof he bestoweth on his saints, sets a high price upon it, and manifests many ways that he accounts it among the most excellent of our endowments, one of the most lovely and praiseworthy qualifications of any person. What, then, shall we now say? is there forgiveness with him or no? "He that planted the ear, shall he not hear? he that formed the eye, shall he not see?" He that thus prescribes forgiveness to us, that bestows the grace of it upon us, is there not forgiveness with him? It is all one as to say, "Though we are good, yet God is not; though we are benign and bountiful, yet he is not." He that finds this grace wrought in him in any measure, and yet fears that he shall not find it in God for himself, doth therein and so far prefer himself above God; which is the natural effect of cursed unbelief.
But the truth is, were there not forgiveness with God, forgiveness in man would be no virtue, with all these qualities that incline thereto, -- such are meekness, pity, patience, compassion, and the like; which what were it but to set loose human nature to rage and madness? For as every truth consists in its answerableness to the prime and eternal Verity, so virtue consists not absolutely nor primarily in a conformity to a rule of command, but in a correspondency unto the first absolute perfect Being and its perfections.
PROPERTIES OF FORGIVENESS -- THE GREATNESS AND FREEDOM OF IT.
THE arguments and demonstrations foregoing have, we hope, undeniably evinced the great truth we have insisted on; which is the life and soul of all our hope, profession, religion, and worship. The end of all this discourse is to lay a firm foundation for faith to rest upon in its addresses unto God for the forgiveness of sins, as also to give encouragements unto all sorts of persons so to do. This end remains now to be explained and pressed; which work yet before we directly close withal, two things are farther to be premised. And the first is, to propose some of those adjuncts of, and considerations about, this forgiveness, as may both encourage and necessitate us to seek out after it; and to mix the testimonies given unto it and the promises of it with faith, unto our benefit and advantage.
613
The other is, to show how needful all this endeavor is, upon the account of that great unbelief which is in the most in this matter. As to the first of these, then, we may consider, --
First, That this forgiveness that is with God is such as becomes him; such as is suitable to his greatness, goodness, and all other excellencies of his nature; such as that therein he will be known to be God. What he says concerning some of the works of his providence, "Be still, and know that I am God," may be much more said concerning this great effect of his grace. Still your souls, and know that he is God. It is not like that narrow, difficult, halving, and manacled forgiveness that is found amongst men, when any such thing is found amongst them; but it is full, free, boundless, bottomless, absolute, such as becomes his nature and excellencies. It is, in a word, forgiveness that is with God, and by the exercise whereof he will be known so to be. And hence, --
1. God himself doth really separate and distinguish his forgiveness from any thing that our thoughts and imaginations can reach unto; and that because it is his, and like himself. It is an object for faith alone, which can rest in that which it cannot comprehend. It is never safer than when it is, as it were, overwhelmed with infiniteness. But set mere rational thoughts or the imaginations of our minds at work about such things, and they fall inconceivably short of them. They can neither conceive of them aright nor use them unto their proper end and purpose. Were not forgiveness in God somewhat beyond what men could imagine, no flesh could be saved. This himself expresseth: <235507>Isaiah 55:7-9,
"Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the LORD, and he will have mercy upon him; and to our God, for he will abundantly pardon. For my thoughts are not your thoughts, neither are your ways my ways, saith the LORD. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts."
They are, as is plain in the context, thoughts of forgiveness and ways of pardon whereof he speaks. These our apprehensions come short of; we know little or nothing of the infinite largeness of his heart in this matter. He that he speaks of is [v;r;, "an impiously wicked man," and ^w,a; vyai,
614
"a man of deceit and perverse wickedness;" he whose design and course is nothing but a lie, sin, and iniquity; such a one as we would have little or no hopes of, -- that we would scarce think it worth our while to deal withal about, -- a hopeless conversion; or can scarce find in our hearts to pray for him, but are ready to give ` him up as one profligate and desperate. But let him turn to the Lord, and he shall obtain forgiveness. But how can this be? is it possible there should be mercy for such a one? Yes; for the Lord jwæ lO sl] ei hB,ry] æ, "will multiply to pardon." He hath forgiveness with him to outdo all the multiplied sins of any that turn unto him and seek for it. But this is very hard, very difficult for us to apprehend. This is not the way and manner of men. We deal not thus with profligate offenders against us. "True," saith God; "but `your ways are not my ways.' I do not act in this matter like unto you, nor as you are accustomed to do." How then shall we apprehend it? how shall we conceive of it? "You can never do it by your reason or imaginations; `for as the heavens are above the earth, so are my thoughts,' in this matter, `above your thoughts.'" This is an expression to set out the largest and most inconceivable distance that may be. The creation will afford no more significant expression or representation of it. The heavens are inconceivably distant from the earth, and inconceivably glorious above it. So are the thoughts of God: they are not only distant from ours, but have a glory in them also that we cannot rise up unto. For the most part, when we come to deal with God about forgiveness, we hang in every brier of disputing, quarrelsome unbelief. This or that circumstance or aggravation, this or that unparalleled particular, bereaves us of our confidence. Want of a due consideration of him with whom we have to do, measuring him by that line of our own imaginations, bringing him down unto our thoughts and our ways, is the cause of all our disquietments. Because we find it hard to forgive our pence, we think he cannot forgive talents. But he hath provided to obviate such thoughts in us: <281101>Hosea 11:1,
"I will not execute the fierceness of mine anger, I will not return to destroy Ephraim: for I AM GOD, AND NOT MAN."
Our satisfaction in this matter is to be taken from his nature. Were he a man, or as the sons of men, it were impossible that, upon such and so many provocations, he should turn away from the fierceness of his anger. But he is God. This gives an infiniteness and an inconceivable
615
boundlessness to the forgiveness that is with him, and exalts it above all our thoughts and ways. This is to be lamented, -- presumption, which turns God into an idol, ascribes unto that idol a greater largeness in forgiveness than faith is able to rise up unto when it deals with him as a God of infinite excellencies and perfections. The reasons of it, I confess, are obvious. But this is certain, no presumption can falsely imagine that forgiveness to itself from the idol of its heart, as faith may in the way of God find in him and obtain from him; for, --
2. God engageth his infinite excellencies to demonstrate the greatness and boundlessness of his forgiveness. He proposeth them unto our consideration to convince us that we shall find pardon with him suitable and answerable unto them. See <234027>Isaiah 40:27-31,
"Why sayest thou, O Jacob, and speakest, O Israel, My way is hid from the LORD, and my judgment is passed over from my God? Hast thou not known? hast thou not heard, that the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding. He giveth power to the faint; and to them that have no might he increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly fall: but they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint."
The matter in question is, whether acceptance with God, which is only by forgiveness, is to be obtained or no. This, sinful Jacob either despairs of, or at least desponds about. But saith God, "My thoughts are not as your thoughts" in this matter. And what course doth he take to convince them of their mistake therein? what argument doth he make use of to free them from their unbelief, and to rebuke their fears? Plainly, he calls them to the consideration of himself, both who and what he is with whom they had to do, that they might expect acceptance and forgiveness such as did become him. Minding them of his power, his immensity, his infinite wisdom, his unchangeableness, all the excellencies and properties of his nature, he demands of them whether they have not just ground to expect forgiveness
616
and grace above all their thoughts and apprehensions, because answering the infinite largeness of his heart, from whence it doth proceed.
And Moses manageth this plea for the forgiveness of that people under a high provocation, and a most severe threatening of their destruction thereon, <041417>Numbers 14:17, 18. He pleads for pardon in such a way and manner as may answer the great and glorious properties of the nature of God, and which would manifest an infiniteness of power and allsufficiency to be in him.
This, I say, is an encouragement in general unto believers. We have, as I hope, upon unquestionable grounds, evinced that there is forgiveness with God; which is the hinge on which turneth the issue of our eternal condition. Now this is like himself; such as becomes him; that answers the infinite perfections of his nature; that is exercised and given forth by him as God. We are apt to narrow and straiten it by our unbelief, and to render it unbecoming of him. He less dishonors God (or as little), who, being wholly under the power of the law, believes that there is no forgiveness with him, none to be obtained from him, or doth not believe it that so it is, or is so to be obtained, -- for which he hath the voice and sentence of the law to countenance him, -- than those who, being convinced of the principles and grounds of it before mentioned, and of the truth of the testimony given unto it, do yet, by straitening and narrowing of it, render it unworthy of him whose excellencies are all infinite, and whose ways on that account are incomprehensible. If, then, we resolve to treat with God about this matter (which is the business now in hand), let us do it as it becomes his greatness; that is, indeed, as the wants of our souls do require. Let us not entangle our own spirits by limiting his grace. The father of the child possessed with a devil, being in a great agony when he came to our Savior, cries out,
"If thou canst do any thing, have compassion on us, and help us," <410922>Mark 9:22.
He would fain be delivered, but the matter was so great that he questioned whether the Lord Christ had either compassion or power enough for his relief. And what did he obtain hereby? Nothing but the retarding of the cure of his child for a season; for our Savior holds him off until he had instructed him in this matter. Saith he, verse 23, "If thou canst believe, all
617
things are possible to him that believeth;" -- "Mistake not; if thy child be not cured, it is not for want of power or pity in me, but of faith in thee. My power is such as renders all things possible, so that they be believed." So it is with many who would desirously be made partakers of forgiveness. If it be possible, they would be pardoned; but they do not see it possible. Why, where is the defect? God hath no pardon for them, or such as they are; and so it may be they come finally short of pardon. What! because God cannot pardon them? -- it is not possible with him? Not at all; but because they cannot, they will not believe, that the forgiveness that is with him is such as that it would answer all the wants of their souls, because it answers the infinite largeness of his heart. And if this doth not wholly deprive them of pardon, yet it greatly retards their peace and comfort. God doth not take it well to be limited by us in any thing, least of all in his grace. This he calls a tempting of him, a provoking temptation: <197841>Psalm 78:41, "They turned back and tempted God, and limited the Holy One of Israel." This he could not bear with. If there be any pardon with God, it is such as becomes him to give. When he pardons, he will "abundantly pardon." Go with your half-forgiveness, limited, conditional pardons, with reserves and limitations, unto the sons of men; it may be it may become them, it is like themselves; -- that of God is absolute and perfect, before which our sins are as a cloud before the east wind and the rising sun. Hence he is said to do this work with his whole heart and his whole soul, cari>zesqai, "freely," bountifully, largely to indulge and forgive unto us our sins, and "to cast them into the depths of the sea," <330719>Micah 7:19, into a bottomless ocean, -- an emblem of infinite mercy. Remember this, poor souls, when you are to deal with God in this matter: "All things are possible unto them that do believe."
Secondly, This forgiveness is in or with God, not only so as that we may apply ourselves unto it if we will, for which he will not be offended with us, but so also as that he hath placed his great glory in the declaration and communication of it; nor can we honor him more than by coming to him to be made partakers of it, and so to receive it from him. For the most part, we are, as it were, ready rather to steal forgiveness from God, than to receive from him as one that gives it freely and largely. We take it up and lay it down as though we would be glad to have it, so God did not, as it were, see us take it; for we are afraid he is not willing we should have it
618
indeed. We would steal this fire from heaven, and have a share in God's treasures and riches almost without his consent: at least, we think that we have it from him "aegre," with much difficulty; that it is rarely given, and scarcely obtained; that he gives it out ekJ w onti> ge qum> w|, with a kind of unwilling willingness, -- as we sometimes give alms without cheerfulness; and that he loseth so much by us as he giveth out in pardon. We are apt to think that we are very willing to have forgiveness, but that God is unwilling to bestow it, and that because he seems to be a loser by it, and to forego the glory of inflicting punishment for our sins; which of all things we suppose he is most loath to part withal. And this is the very nature of unbelief. But indeed things are quite otherwise. He hath in this matter, through the Lord Christ, ordered all things in his dealings with sinners, "to the praise of the glory of his grace," <490106>Ephesians 1:6. His design in the whole mystery of the gospel is to make his grace glorious, or to exalt pardoning mercy. The great fruit and product of his grace is forgiveness of sinners. This God will render himself glorious in and by. All the praise, glory, and worship that he designs from any in this world is to redound unto him by the way of this grace, as we have proved at large before. For this cause spared he the world when sin first entered into it; for this cause did he provide a new covenant when the old was become unprofitable; for this cause did he send his Son into the world. This hath he testified by all the evidences insisted on. Would he have lost the praise of his grace, nothing hereof would have been done or brought about.
We can, then, no way so eminently bring or ascribe glory unto God as by our receiving forgiveness from him, he being willing thereunto upon the account of its tendency unto his own glory, in that way which he hath peculiarly fixed on for its manifestation. Hence the apostle exhorts us to "come boldly unto the throne of grace," <580416>Hebrews 4:16; that is, with the confidence of faith, as he expounds "boldness," <581019>Hebrews 10:19-22. We come about a business wherewith he is well pleased; such as he delights in the doing of, as he expresseth himself, <360317>Zephaniah 3:17,
"The LORD thy God in the midst of thee is mighty; he will save, he will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing."
619
This is the way of God's pardoning; he doth it in a rejoicing, triumphant manner, satisfying abundantly his own holy soul therein, and resting in his love. We have, then, abundant encouragement to draw nigh to the throne of grace, to be made partakers of what God is so willing to give out unto us.
And to this end serves also the oath of God, before insisted on, -- namely, to root out all the secret reserves of unbelief concerning God's unwillingness to give mercy, grace, and pardon unto sinners. See <580617>Hebrews 6:17, 18, where it is expressed. Therefore, the tendency of our former argument is, not merely to prove that there is forgiveness with God, which we may believe and not be mistaken, but which we ought to believe; it is our duty so to do. We think it our duty to pray, to hear the word, to give alms, to love the brethren, and to abstain from sin; and if we fall in any of these, we find the guilt of them reflected upon our conscience, unto our disquietment: but we scarce think it our duty to believe the forgiveness of our sins. It is well, it may be, we think, with them that can do it; but we think it not their fault who do not. Such persons may be pitied, but, as we suppose, not justly blamed, no, not by God himself. Whose conscience almost is burdened with this as a sin, that he doth not, as he ought, believe the forgiveness of his sins? And this is merely because men judge it not their duty so to do; for a non-performance of a duty, apprehended to be such, will reflect on the conscience a sense of the guilt of sin. But now what can be required to make any thing a duty unto us that is wanting in this matter? for, --
1. There is forgiveness with God, and this manifested, revealed, declared. This manifestation of it is that which makes it the object of our faith. We believe things to be in God and with him, not merely and formally because they are so, but because he hath manifested and revealed them so to be, 1<620102> John 1:2. What he so declares it is our duty to believe, or we frustrate the end of his revelation.
2. We are expressly commanded to believe, and that upon the highest promises and under the greatest penalties. This command is that which makes believing formally a duty. Faith is a grace, as it is freely wrought in us by the Holy Ghost; the root of all obedience and duties, as it is radically fixed in the heart; but as it is commanded, it is a duty. And these commands, you know, are several ways expressed, by invitations,
620
exhortations, propositions; which all have in them the nature of commands, which take up a great part of the books of the New Testament.
3. It is a duty, as we have showed, of the greatest concernment unto the glory of God.
4. Of the greatest importance unto our souls here and hereafter. And these things were necessary to be added, to bottom our ensuing exhortations upon.
EVIDENCES THAT MOST MEN DO NOT BELIEVE FORGIVENESS.
THAT which should now ensue is the peculiar improvement of this truth, all along aimed at, -- namely, to give exhortations and encouragements unto believing; but I can take few steps in this work, wherein methinks I do not hear some saying, "Surely all this is needless. Who is there that doth not believe all that you go about to prove? and so these pains are spent to little or no purpose." I shall, therefore, before I persuade any unto it, endeavor to show that they do it not already. Many, I say, the most of men who live under the dispensation of the gospel, do wofully deceive their own souls in this matter. They do not believe what they profess themselves to believe, and what they think they believe. Men talk of "fundamental errors;" this is to me the most fundamental error that any can fall into, and the most pernicious. It is made up of these two parts: --
1. They do not indeed believe forgiveness.
2. They suppose they do believe it, which keeps them from seeking after the only remedy. Both these mistakes are in the foundation, and do ruin the souls of them that live and die in them. I shall, then, by a brief inquiry, put this matter to a trial. By some plain rules and principles may this important question, whether we do indeed believe forgiveness or no, be answered and decided. But to the resolution intended, I shall premise two observations --
1. Men in this case are very apt to deceive themselves. Self-love, vain hopes, liking of lust, common false principles, sloth, unwillingness unto self-examination, reputation with the world, and it may be in the church, all vigorously concur unto men's self-deceivings in this matter. It is no
621
easy thing for a soul to break through all these, and all self-reasonings that rise from them, to come unto a clear judgment of its own acting in dealing with God about forgiveness. Men also find a common presumption of this truth, and its being an easy relief against gripings of conscience and disturbing thoughts about sin, which they daily meet withal. Aiming, therefore, only at the removal of trouble, and finding their present imagination of it sufficient thereunto, they never bring their persuasion to the trial
2. As men are apt to do thus, so they actually do so; they do deceive themselves, and know not that they do so. The last day will make this evident, if men will no sooner be convinced of their folly. When our Savior told his disciples that one of them twelve should betray him, though it were but one of twelve that was in danger, yet every one of the twelve made a particular inquiry about himself. I will not say that one in each twelve is here mistaken; but I am sure the Truth tells us that "many are called, but few are chosen." They are but few who do really believe forgiveness. Is it not, then, incumbent on every one to be inquiring in what number he is likely to be found at the last day? Whilst men put this inquiry off from themselves, and think or say, "It may be the concernment of others, it is not mine," they perish, and that without remedy. Remember what poor Jacob said when he had lost one child, and was afraid of the loss of another: <014314>Genesis 43:14, "If I be bereaved of my children, I am bereaved." As if he should have said, "If I lose my children, I have no more to lose; they are my all. Nothing worse can befall me in this world. Comfort, joy, yea, life and all, go with them." How much more may men say in this case, "If we are deceived here, we are deceived; all is lost. Hope, and life, and soul, all must perish, and that for ever!" There is no help or relief for them who deceive themselves in this matter. They have found out a way to go quietly down into the pit.
Now, these things are premised only that they may be incentives unto self-examination in this matter, and so render the ensuing considerations useful. Let us, then, address ourselves unto them: --
1. In general, This is a gospel truth; yea, the great fundamental and most important truth of the gospel. It is the turning-point of the two covenants, as God himself declares, <580807>Hebrews 8:7-13. Now, a very easy
622
consideration of the ways and walkings of men will satisfy us as to this inquiry, whether they do indeed believe the gospel, the covenant of grace, and the fundamental principles of it. Certainly their ignorance, darkness, blindness, their corrupt affections, and worldly conversations, their earthly-mindedness, and open disavowing of the spirit, ways, and yoke of Christ, speak no such language. Shall we think that proud, heady, worldly self-seekers, haters of the people of God and his ways, despisers of the Spirit of grace and his work, sacrificers to their own lusts, and such like, do believe the covenant of grace or remission of sins? God forbid we should entertain any one thought of so great dishonor to the gospel! Wherever that is received or believed it produceth other effects, <560211>Titus 2:11, 12; <231106>Isaiah 11:6-9. It "teacheth men to deny all ungodliness and worldly lusts." It changeth their hearts, natures, and ways. It is not such a barren, impotent, and fruitless thing as such an apprehension would represent it.
2. They that really believe forgiveness in God do thereby obtain forgiveness.. Believing gives an interest in it; it brings it home to the soul concerned. This is the inviolable law of the gospel. Believing and forgiveness are inseparably conjoined. Among the evidences that we may have of any one being interested in forgiveness, I shall only name one, -- they prize and value it above all the world. Let us inquire what esteem and valuation many of those have of forgiveness, who put it out of all question that they do believe it. Do they look upon it as their treasure, their jewel, their pearl of price? Are they solicitous about it? Do they often look and examine whether it continues safe in their possession or no? Suppose a man have a precious jewel laid up in some place in his house; suppose it be unto him as the poor widow's two mites, all her substance or living; -- will he not carefully ponder on it? will he not frequently satisfy himself that it is safe? We may know that such a house, such fields or lands, do not belong unto a man, when he passeth By them daily and taketh little or no notice of them. Now, how do most men look upon forgiveness? what is their common deportment in reference unto it? Are their hearts continually filled with thoughts about it? Are they solicitous concerning their interest in it? Do they reckon that whilst that is safe all is safe with them? When it is, as it were, laid out of the way by sin and unbelief, do they give themselves no rest until it be afresh discovered unto them? Is this the
623
frame of the most of men? The Lord knows it is not. They talk of forgiveness, but esteem it not, prize it not, make no particular inquiries after it. They put it to an ungrounded venture whether ever they be partakers of it or no. For a relief against some pangs of conscience it is called upon, or else scarce thought of at all.
Let not any so minded flatter themselves that they have any acquaintance with the mystery of gospel forgiveness.
3. Let it be inquired of them who pretend unto this persuasion how they came by it, that we may know whether it be of Him who calleth us or no; that we may try whether they have broken through the difficulties, in the entertaining of it, which we have manifested abundantly to lie in the way of it.
When Peter confessed our Savior to be "the Christ, the Son of the living God," he told him that
"flesh and blood did not reveal that unto him, but his Father who is in heaven," <401617>Matthew 16:17.
It is so with them who indeed believe forgiveness in God: "flesh and blood hath not revealed it unto them;" -- it hath not been furthered by any thing within them or without them, but all lies in opposition unto it. "This is the work of God, that we believe," <430629>John 6:29; -- a great work, the greatest work that God requireth of us. It is not only a great thing in itself (the grace of believing is a great thing), but it is great in respect of its object, or what we have to believe, or forgiveness itself. The great honor of Abraham's faith lay in this, that deaths and difficulties lay in the way of it, <450418>Romans 4:18-20. But what is a dead body and a dead womb to an accusing conscience, a killing law, and apprehensions of a God terrible as a consuming fire? all which, as was showed, oppose themselves unto a soul called to believe forgiveness.
What, now, have the most of men, who are confident in the profession of this faith, to say unto this thing? Let them speak clearly, and they must say that indeed they never found the least difficulty in this matter; they never doubted of it, they never questioned it, nor do know any reason why they should do so. It is a thing which they have so taken for granted as that it never cost them an hour's labor, prayer, or meditation about it.
624
Have they had secret reasonings and contendings in their hearts about it? No. Have they considered how the objections that lie against it may be removed. Not at all. But is it so, indeed, that this persuasion is thus bred in you, you know not how? Are the corrupted natures of men and the gospel so suited, so complying? Is the new covenant grown so connatural to flesh and blood? Is the greatest secret that ever was revealed from the bosom of the Father become so familiar and easy to the wisdom of the flesh? Is that which was folly to the wise Greeks, and a stumbling-block to the wonder-gazing Jews, become, on a sudden, wisdom and a plain path to the same principles that were in them? But the truth of this matter is, that such men have a general, useless, barren notion of pardon, which Satan, presumption, tradition, common reports, and the customary hearing of the word, have furnished them withal; but for that gospel discovery of forgiveness whereof we have been speaking, they are utterly ignorant of it and unacquainted with it. To convince such poor creatures of the folly of their presumption, I would but desire them to go to some real believers that are or may be known unto them. Let them be asked whether they came so easily by their faith and apprehensions of forgiveness or no. "Alas!" saith one, "these twenty years have I been following after God, and yet I have not arrived unto an abiding cheering persuasion of it." "I know what it cost me, what trials, difficulties, temptations I wrestled with, and went through withal, before I obtained it," saith another. "What I have attained unto hath been of unspeakable mercy; and it is my daily prayer that I may be preserved in it by the exceeding greatness of the power of God, for I continually wrestle with storms that are ready to drive me from my anchor." A little of this discourse may be sufficient to convince poor, dark, carnal creatures of the folly and vanity of their confidence.
4. There are certain means whereby the revelation and discovery of this mystery is made unto the souls of men. By these they do obtain it, or they obtain it not. The mystery itself was a secret, hidden in the counsel of God from eternity; nor was there any way whereby it might be revealed but by the Son of God, and that is done in the word of the gospel. If, then, you say you know it, let us inquire how you came so to do, and by what means it hath been declared unto you. Hath this been done by a word of truth, -- by the promise of the gospel? Was it by preaching of the word
625
unto you, or by reading of it, or meditating upon it? or did you receive it from and by some seasonable word of or from the Scriptures spoken unto you? or hath it insensibly gotten ground upon your hearts and minds, upon the strivings and conflicts of your souls about sin, from the truth wherein you had been instructed in general? or by what other ways or means have you come to that acquaintance with it whereof you boast? You can tell how you came by your wealth, your gold and silver; you know how you became learned, or obtained the knowledge of the mystery of your trade, who taught you in it, and how you came by it. There is not any thing wherein you are concerned but you can answer these inquiries in a reference unto it. Think it, then, no great matter if you are put to answer this question also -- By what way or means came you to the knowledge of forgiveness which you boast of? Was it by any of those before mentioned, or some other? If you cannot answer distinctly to these things, only you say you have heard it and believed it ever since you can remember (so those said that went before you, so they say with whom you do converse; you never met with any one that called it into question, nor heard of any, unless it were one or two despairing wretches), it will be justly questioned whether you have any portion in this matter or no. If uncertain rumors, reports, general notions, lie at the bottom of your persuasion, do not suppose that you have any communion with Christ therein.
5. Of them who profess to believe forgiveness, how few are there who indeed know what it is! They believe, they say; but as the Samaritans worshipped, -- they "know not what." With some, a bold presumption, and crying "Peace, peace," goes for the belief of forgiveness. A general apprehension of impunity from God, and that they are sinners, yet they shall not be punished, passeth with others at the same rate. Some think they shall prevail with God by their prayers and desires to let them alone, and not cast them into hell.
One way or other to escape the vengeance of hell, not to be punished in another world, is that which men fix their minds upon. But is this that forgiveness which is revealed in the gospel? that which we have been treating about? The rise and spring of our forgiveness is in the heart and gracious nature of God, declared by his name. Have you inquired seriously into this? Have you stood at the shore of that infinite ocean of goodness
626
and love? Have your souls found supportment and relief from that consideration? and have your hearts leaped within you with the thoughts of it? Or, if you have never been affected in an especial manner herewithal, have you bowed down your souls under the consideration of that sovereign act of the will of God that is the next spring of forgiveness; that glorious acting of free grace, that when all might justly have perished, all having sinned and come short of his glow, God would yet have mercy on some? Have you given up yourselves to this grace? Is this any thing of that you do believe? Suppose you are strangers to this also; what communion with God have you had about it in the blood of Christ? We have showed how forgiveness relates thereunto; how way is made thereby for the exercise of mercy, in a consistency with the glory and honor of the justice of God and of his law; how pardon is procured and purchased thereby; with the mysterious reconciliation of love and law, and the new disposal of conscience in its work and duty by it. What have you to say to these things? Have you seen pardon flowing from the heart of the Father through the blood of the Son? Have you looked upon it as the price of his life and the purchase of his blood? Or have you general thoughts that Christ died for sinners, and that on one account or other forgiveness relates unto him, but are strangers to the mystery of this great work? Suppose this also; let us go a little farther, and inquire whether you know any thing that yet remains of the like importance in this matter? Forgiveness, as we have showed, is manifested, tendered, exhibited in the covenant of grace and promises of the gospel. The rule of the efficacy of these is, that they be "mixed with faith," <580402>Hebrews 4:2. It is well if you are grown up hereunto; but you that are strangers to the things before mentioned are no less to this also. Upon the matter, you know not, then, what forgiveness is, nor wherein it consists, nor whence it comes, nor how it is procured, nor by what means given out unto sinners. It is to no purpose for such persons to pretend that they believe that whereunto, either notionally or practically, or both, they are such utter strangers.
6. Another inquiry into this matter regards the state and condition wherein souls must be before it be possible for them to believe forgiveness. If there be such an estate, and it can be evinced that very many of the pretenders concerning whom we deal were never brought into it, it is then evident that
627
they neither do nor can believe forgiveness, however they do and may delude their own souls.
It hath been showed that the first discovery that was made of pardoning grace was unto Adam, presently after the fall. What was then his state and condition? how was he prepared for the reception of this great mystery in its first discovery? That seems to be a considerable rule of proceeding in the same matter. That which is first in any kind is a rule to all that follows. Now, what was Adam's condition when the revelation of forgiveness was first made to him? It is known from the story. Convinced of sin, afraid of punishment, he lay trembling at the foot of God: then was forgiveness revealed unto him. So the psalmist states it, <19D003>Psalm 130:3, "If thou, LORD, shouldest mark iniquities, O Lord, who shall stand?" Full of thoughts he is of the desert of sin, and of inevitable and eternal ruin, in case God should deal with him according to the exigence of the law. In that state is the great support of forgiveness with God suggested unto him by the Holy Ghost. We know what work our Savior had with the Pharisees on this account. "Are we," say they, "blind also?" "No," saith he; "you say you see, `therefore your sin remaineth,'" <430940>John 9:40, 41; -- "It is to no purpose to talk of forgiveness to such persons as you are; you must of necessity abide in your sins. I came not to call such righteous persons as you are, but sinners to repentance; who not only are so, as you are also, and that to the purpose, but are sensible of their being so, and of their undone condition thereby. `The whole have no need of the physician, but the sick.' Whilst you are seeming righteous and whole, it is to no end to tell you of forgiveness; you cannot understand it nor receive it." It is impossible, then, that any one should, in a due manner, believe forgiveness in God, unless in a due manner he be convinced of sin in himself. If the fallow ground be not broken up, it is to no purpose to sow the seed of the gospel. There is neither life, power, nor sweetness in this truth, unless a door be opened for its entrance by conviction of sin.
Let us, then, on this ground also, continue our inquiry upon the ordinary boasters of their skill in this mystery. You believe there is forgiveness with God? Yes. But have you been convinced of sin? Yes. You know that you are sinners well enough. Answer, then, but once more as to the nature of this conviction of sin which you have. Is it not made up of these two ingredients; --
628
1. A general notion that you are sinners, as all men also are;
2. Particular troublesome reflections upon yourselves, when on any eruption of sin conscience accuses, rebukes, condemns?
You will say, "Yes; what would you require more?" This is not the conviction we are inquiring after: that is a work of the Spirit by the word; this you speak of, a mere natural work, which you can no more be without than you can cease to be men. This will give no assistance unto the receiving of forgiveness. But, it may be, you will say you have proceeded farther than so, and these things have had an improvement in you. Let us, then, a little try whether your process has been according to the mind of God, and so whether this invincible bar in your way be removed or no; for although every convinced person do not believe forgiveness, yet no one who is not convinced doth so. Have you, then, been made sensible of your condition by nature, what it is to be alienated from the life of God, and to be obnoxious to his wrath? Have you been convinced of the universal enmity that is in your hearts to the mind of God, and what it is to be at enmity against God.? Hath the unspeakable multitude of the sins of your lives been set in order by the law before you? And have you considered what it is for sinners as you are to have to deal with a righteous and a holy God? Hath the Holy Ghost wrought a serious recognition in your hearts of all these things, and caused them to abide with you and upon you? If you will answer truly, you must say, many of you, that indeed you have not been so exercised. You have heard of these things many times, but to say that you have gone through with this work, and have had experience of them, that you cannot do. Then, I say, you are strangers to forgiveness, because you are strangers unto sin. But and if you shall say that you have had thoughts to this purpose, and are persuaded that you have been thoroughly convinced of sin, I shall yet ask you one question more: What effects hath your conviction produced in your hearts and lives? Have you been filled with perplexities and consternation of spirit thereupon? have you had fears, dreads, or terrors, to wrestle withal? It may be you will say, "No;" nor will I insist upon that inquiry. But this I deal with you in: Hath it filled you with self-loathing and abhorrency, with selfcondemnation and abasement? If it will do any thing, this it will do. If you come short here, it is justly to be feared that all your other pretences are of no value. Now, where there is no work of conviction there is no faith o f
629
forgiveness, whatever is pretended. And how many vain boasters this sword will cut off is evident.
7. We have yet a greater evidence than all these. Men live in sin, and therefore they do not believe forgiveness of sin. Faith in general "purifies the heart," <441509>Acts 15:9; our "souls are purified in obeying the truth," 1<600122> Peter 1:22. And the life is made fruitful by it: <590222>James 2:22, "Faith worketh by works," and makes itself perfect by them. And the doctrine concerning forgiveness hath a special influence into all holiness: <560211>Titus 2:11, 12,
"The grace of God that bringeth salvation, teacheth us that denying ungodliness and worldly lusts, we should live soberly, righteously, and godly, in this present world."
And that is the grace whereof we speak. No man can, then, believe forgiveness of sin without a detestation and relinquishment of it. The ground of this might be farther manifested, and the way of the efficacy of faith of forgiveness unto a forsaking of sin, if need were; but all that own the gospel must acknowledge this principle. The real belief of the pardon of sin is prevalent with men not to live longer in sin.
But now, what are the greatest number of those who pretend to receive this truth? Are their hearts purified by it? Are their consciences purged? Are their lives changed? Do they "deny ungodliness and worldly lusts?" Doth forgiveness teach them so to do? Have they found it effectual to these purposes? Whence is it, then, that there is such a bleating and bellowing to the contrary amongst them?
Some of you are drunkards, some of you swearers, some of you unclean persons, some of you liars, some of you worldly, some of you haters of all the ways of Christ, and all his concernments upon the earth; proud, covetous, boasters, self-seekers, envious, wrathful, back-biters, malicious, praters, slanderers, and the like. And shall we think that such as these believe forgiveness of sin? God forbid. Again; some of you are dark, ignorant, blind, utterly unacquainted with the mystery of the gospel, nor do at all make it your business to inquire into it. Either you hear it not at all, or negligently, slothfully, customarily, to no purpose. Let not such persons deceive their own souls; to live in sin and yet to believe the
630
forgiveness of sin is utterly impossible. Christ will not be a minister of sin, nor give his gospel to be a doctrine of licentiousness for your sakes; nor shall you be forgiven that you may be delivered to do more abominations, God forbid.
If any shall say that they thank God they are no such publicans as those mentioned, they are no drunkards, no swearers, no unclean persons, nor the like, so that they are not concerned in this consideration (their lives and their duties give another account of them), then yet consider farther, that the Pharisees were all that you say of yourselves, and yet the greatest despisers of forgiveness that ever were in the world; and that because they hated the light, on this account, that their deeds were evil. And for your duties you mention, what, I pray, is the root and spring of them? Are they influenced from this faith of forgiveness you boast of or no? May it not be feared that it is utterly otherwise? You do not perform them because you love the gospel, but because you fear the law. If the truth were known, I doubt it would appear that you get nothing by your believing of pardon but an encouragement unto sin. Your goodness, such as it is, springs from another root. It may be, also, that you ward yourselves by it against the strokes of conscience or the guilt of particular sins; this is as bad as the other. It is as good be encouraged unto sin to commit it, as be encouraged under sin so as to be kept from humiliation for it. None under heaven are more remote from the belief of grace and pardon than such persons are; all their righteousness is from the law, and their sin in a great measure from the gospel.
8. They that believe forgiveness in a due manner, believe it for the ends and purposes for which it is revealed of God. This will farther improve and carry on the former consideration. If God reveals any thing for one end and purpose, and men use it quite unto another, they do not receive the word of God, nor believe the thing revealed, but steal the word and delude their own souls.
Let us, then, weigh to what ends and purposes this forgiveness was first revealed by God, for which also its manifestation is still continued in the gospel. We have showed before who it was to whom this revelation was first made, and what condition he was in when it was so made unto him. A lost, wretched creature, without hope or help he was; how he should come
631
to obtain acceptance with God he knew not. God reveals forgiveness unto him by Christ to be his all. The intention of God in it was, that a sinner's all should be of grace, <451106>Romans 11:6. If any thing be added unto it for the same end and purpose, then "grace is no more grace." Again; God intended it as a new foundation of obedience, of love, and thankfulness. That men should love because forgiven, and be holy because pardoned, as I have showed before, -- that it might be the righteousness of a sinner, and a spring of new obedience in him, all to the praise of grace, -- were God's ends in its revelation.
Our inquiry, then, is, Whether men do receive this revelation as unto these ends, and use it for these purposes, and these only? I might evince the contrary, by passing through the general abuses of the doctrine of grace which are mentioned in the Scripture and common in the world; but it will not be needful. Instead of believing, the most of men seem to put a studied despite on the gospel. They either proclaim it to be an unholy and polluted way, by turning its grace into lasciviousness, or a weak and insufficient way, by striving to twist it in with their own righteousness; both which are an abomination unto the Lord.
From these and such other considerations of the like importance as might be added, it is evident that our word is not in vain, nor the exhortation which is to be built upon it. It appears that notwithstanding the great noise and pretences to this purpose that are in the world, they are but few who seriously receive this fundamental truth of the gospel, -- namely, that there is forgiveness with God. Poor creatures sport themselves with their own deceivings, and perish by their own delusions.
EXHORTATION UNTO THE BELIEF OF THE FORGIVENESS THAT IS WITH GOD -- REASONS FOR IT, AND THE NECESSITY OF IT.
WE shall now proceed unto the direct uses of this great truth; for having laid our foundation in the word that will not fail, and having given, as we hope, sufficient evidence unto the truth of it, our last work is to make that improvement of it unto the good of the souls of men which all along was aimed at. The persons concerned in this truth are all sinners whatever. No
632
sort of sinners are unconcerned in it, none are excluded from it. And we may cast them all under two heads: --
First, Such as never yet sincerely closed with the promise of grace, nor have ever yet received forgiveness from God in a way of believing. These we have already endeavored to undeceive, and to discover those false presumptions whereby they are apt to ruin and destroy their own souls. These we would guide now into safe and pleasant paths, wherein they may find assured rest and peace.
Secondly, Others there are who have received it, but being again entangled by sin, or clouded by darkness and temptations, or weakened by unbelief, know not how to improve it to their peace and comfort. This is the condition of the soul represented in this psalm, and which we shall therefore apply ourselves unto in an especial manner in its proper place.
Our exhortation, then, is unto both -- to the first, that they would receive it, that they may have life; to the latter, that they would improve it, that they may have peace; -- to the former, that they would not overlook, disregard, or neglect so great salvation as is tendered unto them; to the latter, that they would stir up the grace of God that is in them, to mix with the grace of God that is declared unto them.
I shall begin with the first sort, -- those who are yet utter strangers from the covenant of grace, who never yet upon saving grounds believed this forgiveness, who never yet once tasted of gospel pardon. Poor sinners! this word is unto you.
Be it that you have heard or read the same word before, or others like unto it, to the same purpose, -- it may be often, it may be a hundred times, -- it is your concernment to hear it again; God would have it so; the testimony of Jesus Christ is thus to be accomplished. This "counsel of God" we must "declare," that we may be "pure from the blood of all men," <442026>Acts 20:26, 27; and that not once or twice, but in preaching the word we must be
"instant in season, out of season; reproving, rebuking, exhorting with all long-suffering and doctrine," 2<550402> Timothy 4:2.
633
And for you, woe unto you when God leaves thus speaking unto you! when he refuseth to exhort you any more, woe unto you! This is God's departure from any person or people, when he will deal with them no more about forgiveness; and saith he, "Woe to them when I depart from them!" <280912>Hosea 9:12. O that God, therefore, would give unto such persons seeing eyes and hearing ears, that the word of grace may never more be spoken unto them in vain!
Now, in our exhortation to such persons, we shall proceed gradually, according as the matter will bear, and the nature of it doth require. Consider, therefore, --
First, That notwithstanding all your sins, all the evil that your own hearts know you to be guilty of, and that hidden mass or evil treasure of sin which is in you, which you are not able to look into; notwithstanding that charge that lies upon you from your own consciences, and that dreadful sentence and curse of the law which you are obnoxious unto; notwithstanding all the just grounds that you have to apprehend that God is your enemy, and will be so unto eternity; -- yet there are terms of peace and reconciliation provided and proposed between him and your souls. This, in the first place, is spoken out by the word we have insisted on. Whatever else it informs us of, this it positively asserts, -- namely, that there is a way whereby sinners may come to be accepted with God; for "there is forgiveness with him, that he may be feared." And we hope that we have not confirmed it by so many testimonies, by so many evidences, in vain. Now, that you may see how great a privilege this is, and how much your concernment lies in it, consider, --
1. That this belongs unto you in an especial manner; it is your peculiar advantage.
It is not so with the angels that sinned. There were never any terms of peace or reconciliation proposed unto them, nor ever shall be, unto eternity. There is no way of escape provided for them. Having once sinned, as you have done a thousand times, God
"spared them not, but cast them down to hell, and delivered them into chains of darkness, to be reserved unto judgment," 2<610204> Peter 2:4.
634
It is not so with them that are dead in their sins, if but one moment past. Ah! how would many souls who are departed, it may be not an hour since, out of this world, rejoice for an interest in this privilege, the hearing of terms of peace, once more, between God and them! But their time is past, their house is left unto them desolate. As the tree falleth, so it must lie: "It is appointed unto men once to die, and after this the judgment," <580927>Hebrews 9:27. After death there are no terms of peace, nothing but judgment. "The living, the living," he alone is capable of this advantage.
It is not so with them to whom the gospel is not preached. God suffers them to walk in their own ways, and calls them not thus to repentance. The terms of reconciliation which some fancy to be offered in the shining of the sun and falling of the rain, never brought souls to peace with God. Life and immortality are brought to light only by the gospel. This is your privilege who yet live, and yet have the word sounding in your ears.
It is not thus with them who have sinned against the Holy Ghost, though yet alive, and living where the word of forgiveness is preached. God proposeth unto them no terms of reconciliation. "Blasphemy against him," saith Christ, "shall not be forgiven," <401231>Matthew 12:31. There is no forgiveness for such sinners; and we, if we knew them, ought not to pray for them, 1<620516> John 5:16. Their sin is "unto death." And what number may be in this condition God knows.
This word, then, is unto you; these terms of peace are proposed unto you. This is that which in an especial manner you are to apply yourselves unto; and woe unto you if you should be found to have neglected it at the last day! Wherefore, consider, --
2. By whom these terms are proposed unto you, and by whom they were procured for you. By whom are they proposed? Who shall undertake to umpire the business, the controversy between God and sinners? No creature, doubtless, is either meet or worthy to interpose in this matter, -- I mean, originally on his own account; for "who hath known the mind of the Lord, or who hath been his counsellor?" Wherefore, it is God himself who proposeth these terms; and not only proposeth them, but invites, exhorts, and persuades you to accept of them. This the whole Scriptures testify unto. It is fully expressed, 2<470518> Corinthians 5:18-20. He hath provided them, he hath proposed them, and makes use only of men, of
635
ministers, to act in his name. And excuse us if we are a little earnest with you in this matter. Alas! our utmost that we can, by zeal for his glory or compassion unto your souls, raise our thoughts, minds, spirits, words unto, comes infinitely short of his own pressing earnestness herein. See <235501>Isaiah 55:1-4. Oh, infinite condescension! Oh, blessed grace! Who is this that thus bespeaks you? He against whom you have sinned, of whom you are justly afraid; he whose laws you have broken, and whose name you have dishonored; he who needs not you, nor your love, nor your friendship, nor your salvation! It is he who proposeth unto you these terms of reconciliation and peace! Consider the exhortation of the apostle upon this consideration: <581225>Hebrews 12:25, "See that ye refuse not him that speaketh from heaven." It is God that speaks unto you in this matter, and he speaks unto you from heaven. And he doth therein forego all the advantage that he hath against you for your destruction. Woe would be unto your souls, and that for ever, if you should refuse him.
3. By whom were these terms procured for you? and by what means? Do not think that this matter was brought about by chance, or by an ordinary undertaking. Remember that the proposal made unto you this day cost no less than the price of the blood of the Son of God. It is the fruit of the travail of his soul. For this he prayed, he wept, he suffered, he died. And shall it now be neglected or despised by you? Will you yet account the blood of the covenant to be a common thing? Will you exclude yourselves from all benefit of the purchase of these terms, and only leave your souls to answer for the contempt of the price whereby they were purchased?
4. Consider that you are sinners, great sinners, cursed sinners; some of you, it may be, worse than innumerable of your fellow-sinners were who are now in hell. God might long since have cast you off everlastingly from all expectation of mercy, and have caused all your hopes to perish; or he might have left you alive, and yet have refused to deal with you any more. He could have caused your sun to go down at noon-day, and have given you darkness instead of vision. He could respite your lives for a season, and yet "swear in his wrath that you should never enter into his rest." It is now otherwise. How long it may be so, nor you nor I know any thing at all. God only knows what will be your time, what your continuance. We are to speak whilst it is called "To-day." And this is that for the present which I have to offer unto you -- God declares that there is forgiveness
636
with him, that your condition is not desperate nor helpless. There are yet terms of peace proposed unto you. Methinks it cannot but seem strange that poor sinners should not at the least stir up themselves to inquire after them. When a poor man had sold himself of old and his children to be servants, and parted with the land of his inheritance unto another, because of his poverty, with what heart do you think did he hear the sound of the trumpet when it began to proclaim the year of jubilee, wherein he and all his were to go out at liberty, and to return unto his possession and inheritance? And shall not poor servants of sin, slaves unto Satan, that have forfeited all their inheritance in this world and that which is to come, attend unto any proclamation of the year of rest, of the acceptable year of the Lord? And this is done in the tender of terms of peace with God in this matter. Do not put it off; this belongs unto you; the great concernment of your souls lies in it. And it is a great matter; for consider, --
5. That when the angels came to bring the news of the birth of our Lord Jesus, they say," We bring you good tidings of great joy, which shall be to all people," <420210>Luke 2:10. What are these joyful tidings? what was the matter of this report? Why, "This day is born a Savior, Christ the Lord," verse 11. It is only this, "A Savior is born; a way of escape is provided," and farther they do not proceed. Yet this they say is a matter of "great joy;" as it was indeed. It is so to every burdened, convinced sinner, a matter of unspeakable joy and rejoicing. Oh, blessed words! "A Savior is born!" This gives life to a sinner, and opens "a door of hope in the valley of Achor," the first rescue of a sin-distressed soul. Upon the matter, it was all that the saints for many ages had to live upon; and that not in the enjoyment, but only the expectation. They lived on that word, "The seed of the woman shall break the serpent's head;" that is, a way of deliverance is provided for sinners. This with all "diligence they inquired into," 1<600110> Peter 1:10-12; and improved it to their eternal advantage. As of old, Jacob, when he saw the waggons that his son Joseph had sent to bring him unto him, it is said his spirit "revived;" so did they upon their obscure discovery of a way of forgiveness. They looked upon the promise of it as that which God had sent to bring them unto him; and they saw the day of the coming of Christ in it, and rejoiced. How much more have sinners now reason so to do, when the substance of the promise is exhibited, and the news of his coming proclaimed unto them! This, then, is a great matter, --
637
name]y, that terms of peace and reconciliation are proposed, in that it is made known that there is forgiveness with God. Upon these considerations, then, we pursue that exhortation which we have in hand.
If any of you were justly condemned to a cruel and shameful death, and lay trembling in the expectation of the execution of it, and a man designed for that purpose should come unto him and tell him that there were terms propounded on which his life might be spared, only he came away like Ahimaaz before he heard the particulars; -- would it not be a reviving unto him? Would he not cry out, "Pray, inquire what they are; for there is not any thing so difficult which I will not undergo to free myself from this miserable condition?" Would it not change the whole frame of the spirit of such a man, and, as it were, put new life into him? But now, if, instead hereof, he should be froward, stubborn, and obstinate, take no notice of the messenger, or say, "Let the judge keep his terms to himself," without inquiring what they are, that he would have nothing to do with them; -- would not such a person be deemed to perish deservedly? Doth he not bring a double destruction upon himself, -- first of deserving death by his crimes, and then by refusing the honest and good way of delivery tendered unto him? I confess it oftentimes falls out that men may come to inquire after these terms of peace, which, when they are revealed, they like them not, but, with the young man in the gospel, they go away sorrowful: the cursed wickedness and misery of which condition, which befalls many convinced persons, shall be spoken unto afterwards; at present I speak unto them who never yet attended in sincerity unto these terms, nor seriously inquired after them. Think you what you please of your condition and of yourselves, or choose whether you will think of it or no, -- pass your time in a full regardlessness of your present and future estate, -- yet, indeed, thus it is with you as to your eternal concerns: you lie under the sentence of a bitter, shameful, and everlasting death; you have done so in the midst of all your jollity, ever since you came into this world; and you are in the hand of Him who can, in the twinkling of an eye, destroy both body and soul in hell-fire. In this state and condition men are sent on purpose to let you know that there are terms of peace, there is yet a way of escape for you; and that you may not avoid the issue aimed at, they tell you that God, that cannot lie, hath commanded them to tell you so. If you question the truth of what they say, they are ready to produce
638
their warrant under God's own hand and seal. Here, then, is no room for tergiversation or excuses. Certainly, if you have any care of your eternal estate, if you have any drop of tender blood running in your veins towards your own souls, if you have any rational considerations dwelling in your minds, if all be not defaced and obliterated through the power of lust and love of sin, you cannot but take yourselves to be unspeakably concerned in this proposal. But now, if, instead hereof, you give up yourselves unto the power of unbelief, the will of Satan, the love of your lusts and this present world, so as to take no notice of this errand or message from God, nor once seriously to inquire after the nature and importance of the terms proposed, can you escape? shall you be delivered? will your latter end be peace? The Lord knows it will be otherwise with you, and that unto eternity.
So the apostle assures us, 2<470403> Corinthians 4:3, 4,
"If our gospel be hid, it is hid to them that are lost: in whom the god of this world hath blinded the minds of them that believe not, lest the light of the glorious gospel of Christ, who is the image of God, should shine unto them."
If you receive not this word, if it be hid from you, it is from the power and efficacy of Satan upon your minds. And what will be the end? Perish you must and shall, and that for ever.
Remember the parable of our Savior: <421431>Luke 14:31, 32,
"What king, going to make war against another king, sitteth not down first, and consulteth whether he be able with ten thousand to meet him that cometh against him with twenty thousand? or else, while the other is yet a great way off, he sendeth an ambassage, and desireth conditions of peace."
That which he teacheth in this parable is, the necessity that lies on us of making peace with God, whom we have provoked, and justly made to be our enemy; as also our utter impotency to resist and withstand him when he shall come forth in a way of judgment and vengeance against us. But here lies a difference in this matter, such as is allowed in all similitudes. Amongst men at variance, it is not his part who is the stronger, and secure of success, to send to the weaker, whom he hath in his power, to accept of
639
terms of peace. Here it is otherwise: God, who is infinitely powerful, justly provoked, and able to destroy poor sinners in a moment, when now he is not very far off, but at the very door, sends himself an ambassage with conditions of peace. And shall he be refused by you? will you yet neglect his offers? How great, then, will be your destruction!
Hear, then, once more, poor sin-hardened, senseless souls, ye stouthearted, that are far from righteousness. Is it nothing unto you that the great and holy God, whom ye have provoked all your days, and whom you yet continue to provoke, -- who hath not the least need of you or your salvation, -- who can, when he pleaseth, eternally glorify himself in your destruction, -- should of his own accord send unto you, to let you know that he is willing to be at peace with you on the terms he had prepared? The enmity began on your part, the danger is on your part only, and he might justly expect that the message for peace should begin on your part also; but he begins with you. And shall he be rejected? The prophet well expresseth this, <233015>Isaiah 30:15,
"Thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not."
The love and condescension that is in these words, on the one hand, on the part of God, and the folly and ingratitude mentioned in them on the other hand, is inexpressible. They are fearful words, "But ye would not." Remember this against another day. As our Savior says, in the like manner, to the Jews, "Ye will not come to me, that ye might have life." Whatever is pretended, it is will and stubbornness that lie at the bottom of this refusal.
Wherefore, that either you may obtain advantage by it, or that the way of the Lord may be prepared for the glorifying of himself upon you, I shall leave this word before all them that hear or read it, as the testimony which God requires to be given unto his grace.
There are terms of peace with God provided for and tendered unto you. It is yet called To-day; harden not your hearts like them of old, who could not enter into the rest of God by reason of unbelief, <580319>Hebrews 3:19. Some of you, it may be, are old in sins and unacquainted with God; some of you, it may be, have been great sinners, scandalous sinners; and some of
640
you, it may be, have reason to apprehend yourselves near the grave, and so also to hell; some of you, it may be, have your consciences disquieted and galled; and it may be some of you are under some outward troubles and perplexities, that cause you a little to look about you; and some of you, it may be, are in the madness of your natural strength and lusts, -- "your breasts are full of milk and your bones of marrow," and your hearts of sin, pride, and contempt of the ways of God. All is one: this word is unto you all; and I shall only mind you that "it is a fearful thing to fall into the hands of the living God." You hear the voice or read the words of a poor worm; but the message is the message, and the word is the word, of Him who shaketh heaven and earth. Consider, then, well what you have to do, and what answer you will return unto Him who will not be mocked.
But you will say, "Why, what great matter is there that you have in hand? Why is it urged with so much earnestness? We have heard the same words a hundred times over. The last Lord's day such a one, or such a one, preached to the same purpose; and what need it be insisted on now again with so much importunity?"
But is it so, indeed, that you have thus frequently been dealt withal, and do yet continue in an estate of irreconciliation? My heart is pained for you, to think of your woful and almost remediless condition. If "he that being often reproved, and yet hardeneth his neck, shall suddenly be destroyed, and that without remedy," <202901>Proverbs 29:1, how much more will he be so who, being often invited unto peace with God, yet hardeneth his heart, and refuseth to treat with him! Methinks I hear his voice concerning you: "Those mine enemies, they shall not taste of the supper that I have prepared." Be it, then, that the word in hand is a common word unto you, you set no value upon it, -- then take your way and course in sin; stumble, fall, and perish. It is not so slight a matter to poor convinced sinners, that tremble at the word of God. These will prize it and improve it. We shall follow, then, that counsel, <203106>Proverbs 31:6,
"Give strong drink unto him that is ready to perish, and wine unto those that be of heavy hearts."
We shall tender this new wine of the gospel to poor, sad-hearted, conscience-distressed sinners, -- sinners that are ready to perish: to them it will be pleasant; they will drink of it and forget their poverty, and
641
remember their misery no more. It shall take away all their sorrow and sadness, when you shall be drunk with the fruit of your lusts, and spue, and lie down and not rise again.
But now, if any of you shall begin to say in your hearts that you would willingly treat with God, -- "Oh that the day were come wherein we might approach unto him! let him speak what he pleaseth, and propose what terms he pleaseth, we are ready to hear," -- then consider, --
Secondly, That the terms provided for you, and proposed unto you, are equal, holy, righteous, yea, pleasant and easy. This being another general head of our work in hand, before I proceed to the farther explication and confirmation of it, I shall educe one or two observations from what hath been delivered on the first; as, --
1. See here on what foundation we preach the gospel. Many disputes there are whether Christ died for all individuals of mankind or no. If we say, "No, but only for the elect, who are some of all sorts;" some then tell us we cannot invite all men promiscuously to believe. But why so? We invite not men as all men, no man as one of all men, but all men as sinners; and we know that Christ died for sinners. But is this the first thing that we are, in the dispensation of the gospel, to propose to the soul of a sinner under the law, that Christ died for him in particular? Is that the beginning of our message unto him? Were not this a ready way to induce him to conclude, "Let me, then, continue in sin, that grace may abound?" -- No; but this is in order of nature our first work, even that which we have had in hand; this is the "beginning of the gospel of Jesus Christ;" this is "the voice of one crying in the wilderness, Prepare ye the way of the Lord:" -- "There is a way of reconciliation provided. `God is in Christ reconciling the world to himself.' There is a way of acceptance; there is forgiveness with him to be obtained." At this threshold of the Lord's house doth the greatest part of men to whom the gospel is preached fall and perish, never looking in to see the treasures that are in the house itself, never coming into any such state and condition wherein they have any ground or bottom to inquire whether Christ died for them in particular or no. They believe not this report, nor take any serious notice of it. This was the ministry of the Baptist, and they who received it not "rejected the counsel of God" concerning their salvation, <420710>Luke 7:10, and so perished in their sins. This is the sum of
642
the blessed invitation given by Wisdom, <200901>Proverbs 9:1-5. And here men stumble, fall, and perish, <200129>Proverbs 1:29, 30.
2. You that have found grace and favor to accept of these terms, and thereby to obtain peace with God, learn to live in a holy admiration of his condescension and love therein. That he would provide such terms; that he would reveal them unto you; that he would enable you to receive them; -- unspeakable love and grace lies in it all. Many have not these terms revealed unto them; few find favor to accept of them. And of whom is it that you have obtained this peculiar mercy?
Do you aright consider the nature of this matter? The Scripture proposeth it as an object of eternal admiration: "So God loved the world;.... Herein is love, not that we loved God, but that he loved us" first. Live in this admiration, and do your utmost, in your several capacities, to prevail with your friends, relations, acquaintance, to hearken after this great treaty of peace with God, whose terms we shall nextly consider, as before in general they were expressed.
Secondly, The terms provided for you, and proposed unto you, are equal, holy, righteous, yea, pleasant and easy, <280218>Hosea 2:18, 19. They are not such as a cursed, guilty sinner might justly expect, but such as are meet for an infinitely good and gracious God to propose; -- not suited to the wisdom of man, but full of the "wisdom of God," 2<470206> Corinthians 2:6, 7. The poor, convinced wretch thinking of dealing with God, <330606>Micah 6:6, 7, rolls in his mind what terms he is like to meet withal; and fixes on the most dreadful, difficult, and impossible that can be imagined. "If," saith he, "any thing be done with this great and most high God, it must be by `rivers,' `thousands,' and `ten thousands,' children, `first-born;' whatever is dreadful and terrible to nature, whatever is impossible for me to perform, that is it which he looks for." But the matter is quite otherwise. The terms are wholly of another nature: it is a way of mere mercy, a way of free forgiveness. The apostle lays it down, <450321>Romans 3:21-26. It is a way of propitiation, of pardon, of forgiveness in the blood of Christ; the terms are, the acceptance of the forgiveness that we have described. Who would not think, now, that the whole world would run in to be made partakers of these terms, willingly accepting of them? But it proves for the most part quite otherwise. Men like not this way, of all others. "It had been
643
something," says Naaman, "if the prophet had come and done so and so; but this, ` Go wash, and be clean, ` I do not like it; I am but deluded." Men think within themselves, that had it been some great thing that was required of them that they might be saved, they would with all speed address themselves thereunto; but to come to God by Christ, to be freely forgiven, without more ado, they like it not. Some rigid, austere penances, some compensatory obedience, some satisfactory mortification or purgatory, had been a more likely way. This of mere pardon in and by the cross, it is but folly, 1<460118> Corinthians 1:18, 20. "I had rather," saith the Jew, "have it `as it were by the works of the law,' <450932>Romans 9:32, 10:3. This way of grace and forgiveness I like not." So say others also; so practice others every day. Either this way is wholly rejected, or it is mended by some additions; which with God is all one with the rejection of it.
Here multitudes of souls deceive themselves and perish. I know not whether it be more difficult to persuade an unconvinced person to think of any terms, or a convinced person to accept of these. Let men say what they will, and pretend what they please, yet practically they like not this way of forgiveness. I shall therefore offer some subservient considerations, tending to the furtherance of your souls in the acceptance of the terms proposed --
1. This is the way, these are the terms of God's own choosing; he found out this way, he established it himself. He did it when all was lost and undone. He did it, not upon our desire, request, or proposal, but merely of his own accord; and why should we contend with him about it? If God will have us saved in a way of mere mercy and forgiveness, if his wisdom and sovereignty be in it, shall we oppose him, and say we like it not? Yet this is the language of unbelief, <451003>Romans 10:3. Many poor creatures have disputed it with God, until at length, being overpowered as it were by the Spirit, [they] have said, "If it must be so, and God will save us by mercy and grace, let it be so; we yield ourselves to his will;" and yet throughout their disputes dreamed of nothing but that their own unworthiness only kept them from closing with the promise of the gospel.
Of this nature was that way of Satan whereby he deceived our first parents of their interest in the covenant of works. "The terms of it," saith
644
he, "as apprehended by you, are unequal. `Yea, hath God said, Ye shall eat of every tree of the garden, but of the tree of knowledge of good and evil ye shall not eat, lest ye die?' Come; `ye shall not die: for God doth know that in the day ye eat thereof then your eyes shall be opened. `There is no proportion between the disobedience and the threatening; the issue cannot be such as is feared." And by these means he ruined them. Thus, also, he proceeds to deprive souls of their interest in the covenant of grace, whereunto they are invited: "The terms of it are unequal, how can any man believe them? There is no proportion between the obedience and the promise. To have pardon, forgiveness, life, and a blessed eternity, on believing! -- who can rest in it?" And here lies a conspiracy between Satan and unbelief, against the wisdom, goodness, love, grace, and sovereignty of God. The poison of this deceit lies in this, that neither the righteousness nor the mercy of God is of that infiniteness as indeed they are. The apostle, to remove this fond imagination, calls us to the pleasure of God: 1<460121> Corinthians 1:21, "It pleased God by the foolishness of preaching," -- that is, by the gospel preached, which they esteemed foolishness, -- "to save them that believe." He suffered men, indeed, to make trial of other ways; and when their insufficiency for the ends men proposed to themselves was sufficiently manifested, it pleased him to reveal his way. And what are we, that we should contend about it with him? This rejection of the way of personal righteousness, and choosing the way of grace and forgiveness, God asserts: <243131>Jeremiah 31:31-35,
"Behold, the days come, saith the LORD, that I will make a new covenant with the house of Israel, and with the house of Judah: not according to the covenant that I made with their fathers" (in which administration of the covenant, as far as it had respect unto typical mercies, much depended on their personal obedience): "but this shall be the covenant that I will make with the house of Israel; After those days, saith the LORD, I will put my law," etc., "for I will forgive their iniquity, and I will remember their sin no more."
Let, then, this way stand, and the way of man's wisdom and selfrighteousness perish for ever.
645
2. This is the way that above all others tends directly and immediately to the glory of God. God hath managed and ordered all things in this way of forgiveness, so as
"no flesh should glory in his presence," but that "he that glorieth should glory in the Lord," 1<460129> Corinthians 1:29, 31.
"Where is boasting then? It is excluded. By what law? by the law of works? Nay; but by the law of faith," <450327>Romans 3:27.
It might be easily manifested that God hath so laid the design of saving sinners by forgiveness according to the law of faith, that it is utterly impossible that any soul should, on any account whatever, have the least ground of glorying or boasting in itself, either absolutely or in comparison with them that perish. "If Abraham," saith the same apostle, "were justified by works, he had whereof to glory; but not before God," chap. <450402>4:2. The obedience of works would have been so infinitely disproportionate to the reward, which was God himself, that there had been no glorying before God, but therein his goodness and grace must he acknowledged; yet in comparison with others who yielded not the obedience required, he would have had wherein to glory: but now this also is cut off by the way of forgiveness, and no pretense is left for any to claim the least share in the glory of it but God alone. And herein lies the excellency of faith, that it "gives glory to God," chap. <450420>4:20; the denial whereof, under various pretences, is the issue of proud unbelief. And this is that which God will bring all unto, or they shall perish, -- namely, that shame be ours, and the whole glory of our salvation be his alone. So be expresseth his design, <234522>Isaiah 45:22-25. Verse 22, he proposeth himself as the only relief for sinners: "Look unto me," saith he, "and be saved, all the ends of the earth." But what if men take some other course, and look well to themselves, and so decline this way of mere mercy and grace? Why, saith he, verse 23, "I have sworn by myself, the word is gone out of my mouth in righteousness, and shall not return, That unto me every knee shall bow, every tongue shall swear." Look you unto that, "But I have sworn that you shall either do so, or answer your disobedience at the day of judgment;" whereunto Paul applies those words, <451411>Romans 14:11. What do the saints hereupon? <234524>Isaiah 45:24, 25, "Surely, shall one say, in the LORD have I righteousness and strength. In the LORD shall all the
646
seed of Israel be justified, and shall glory." They bring their hearts to accept of all righteousness from him, and to give all glory unto him.
God at first placed man in a blessed state and condition, -- in such a dependence on himself as that he might have wrought out his eternal happiness with a great reputation of glory unto himself. "Man being in this honor," saith the psalmist, "abode not." God now fixes on another way, as I said, wherein all the glory shall be his own, as the apostle at large sets it forth, <450321>Romans 3:21-26. Now, neither the way from which Adam fell, nor that wherein some of the angels continued, which for the substance were the same, is to be compared with this of forgiveness, as to the bringing glory unto God. I hate curiosities and conjectures in the things of God, yet, upon the account of the interposition of the blood of Christ, I think I may boldly say there comes more glory to God by saving one sinner in this way of forgiveness, than in giving the reward of blessedness to all the angels in heaven: so seems it to appear from that solemn representation we have of the ascription of glory to God by the whole creation, <660509>Revelation 5:9-14. All centres in the bringing forth forgiveness by the blood of the Lamb.
I insist the more on this, because it lies so directly against that cursed principle of unbelief which reigns in the hearts of the most, and often disquiets the best. That a poor ungodly sinner, going to God with the guilt of all his sins upon him, to receive forgiveness at his hand, doth bring more glory unto him than the obedience of an angel, men are not over ready to think, nor can be prepared for it but by itself. And the formal nature of that unbelief which worketh in convinced sinners lies in a refusal to give unto God the whole glory of salvation. There are many hurtful controversies in religion that are managed in the world with great noise and clamor, but this is the greatest and most pernicious of them all; and it is for the most part silently transacted in the souls of men, although under various forms and pretences. It hath also broken forth in writings and disputations; -- that is, whether God or man shall have the glory of salvation; or whether it shall wholly be ascribed unto God, or that man also, on one account or other, may come in for a share. Now, if this be the state and condition with any of you, that you will rather perish than God should have his glory, what shall we say but, "Go, ye cursed souls, perish
647
for ever, without the least compassion from God, or any that love him, angels or men."
If you shall say, for your parts you are contented with this course, -- let God have the glory, so you may be forgiven and saved; there is yet just cause to suspect lest this be a selfish contempt of God. It is a great thing to give glory unto God by believing in a due manner. Such slight returns seem not to have the least relation unto it. Take heed that, instead of believing, you be not found mockers, and so your bands be made strong.
But a poor convinced sinner may here find encouragement. Thou wouldst willingly come to acquaintance with God, and so attain salvation? "Oh, my soul longeth for it!" Wouldst thou willingly take that course for the obtaining those ends which will bring most glory unto God? "Surely it is meet and most equal that I should do so." What, now, if one should come and tell thee from the Lord of a way whereby thou, poor, sinful, selfcondemned creature, mightst bring as much glory unto God as any angel in heaven is able to do? "Oh, if I might bring the least glory unto God, I should rejoice in it!" Behold, then, the way which himself hath fixed on for the exaltation of his glory, even that thou shouldst come to him merely upon the account of grace in the blood of Christ for pardon and forgiveness; and the Lord strengthen thee to give up thyself thereunto!
3. Consider that if this way of salvation be refused, there is no other way for you. We do not propose this way of forgiveness as the best and most pleasant, but as the only way. There is no other name given but that of Christ; no other way but this of forgiveness. Here lies your choice; take this path, or perish for ever. It is a shame, indeed, unto our cursed nature that there should be any need to use this argument, -- that we will neither submit to God's sovereignty nor delight in his glory; but seeing it must be used, let it be so. I intend neither to flatter men nor to frighten them, but to tell them the truth as it is. If you continue in your present state and condition; if you rest on what you do or what you hope to do; if you support yourselves with general hopes of mercy, mixed with your own endeavors and obedience; if you come not up to a thorough gospel-closure with this way of God; if you make it not your all, giving glory to God therein, -- perish you will, you must, and that to eternity. There remains no sacrifice for your sins, nor way of escape for your souls. You have not,
648
then, only the excellency of this way to invite you, but the absolute, indispensable necessity of this way to enforce you. And now, let me add that I am glad this word is spoken, is written unto you. You and I must one day be accountable for this discourse. That word that hath already been spoken, if neglected, will prove a sore testimony against you. It will not fare with you as with other men who have not heard the joyful sound. All those words that shall be found consonant to the gospel, if they are not turned to grace in your hearts here, will turn into torment unto your souls hereafter. Choose not any other way; it will be in vain for you; it will not profit you. And take heed lest you suppose you embrace this way when indeed you do not; about which I have given caution before.
4. This way is free and open for and unto sinners. He that fled to the city of refuge might well have many perplexed thoughts, whether he should find the gates of it opened unto him or no, and whether the avenger of blood might not overtake and slay him whilst he was calling for entrance. Or if the gates were always open, yet some crimes excluded men thence, <043516>Numbers 35:16. It is not so here, <441338>Acts 13:38, 39.
This is the voice of God, even the Father: "Come," saith he, "to the marriage, for all things are prepared," -- no fear of want of entertainment, <402204>Matthew 22:4; whence the preachers of the gospel are said in his stead to beseech men to be reconciled, 2<470520> Corinthians 5:20. And
It is the voice of the Son: "Whosoever," saith he, "cometh to God by me, `I will in no wise cast out,'" <430637>John 6:37. Whoever he be that comes shall assuredly find entertainment. The same is his call and invitation in other places, as <401128>Matthew 11:28; <430737>John 7:37. And
This is the voice of the Spirit, and of the church, and of all believers: <662217>Revelation 22:17, "The Spirit and the bride say, Come. And let him that heareth say, Come. And let him that is athirst come. And whosoever will, let him take the water of life freely." All center in this, that sinners may come freely to the grace of the gospel. And
It is the known voice of the gospel itself, as <235501>Isaiah 55:1-3; <200901>Proverbs 9:1-5. And
It is the voice of all the saints in heaven and earth, who have been made partakers of forgiveness; they all testify that they received it freely.
649
Some, indeed, endeavor to abuse this concurrent testimony of God and man. What is spoken of the freedom of the grace of God, they would wrest to the power of the will of man; but the riches and freedom of God's mercy do not in the least interfere with the efficacy of his grace. Though he proclaim pardon in the blood of Christ indefinitely, according to the fullness and excellency of it, yet he giveth out his quickening grace to enable men to receive it as he pleaseth; for he hath mercy on whom he will have mercy. But this lies in the thing itself; the way is opened and prepared, and it is not because men cannot enter, but because they will not, that they do not enter. As our Savior Christ tells the Pharisees, "Ye therefore hear not God's word, because ye are not of God," <430847>John 8:47, 6:44; so he doth, "Ye will not come to me that ye might have life," <430540>John 5:40. In the neglect and inadvertency of the most excusable, there is a positive act of their will put forth in the refusing of Christ and grace by him; and this is done by men under the preaching of the gospel every day. There is nothing that at the last day will tend more immediately to the advancement of the glory of God, in the inexcusableness of them who obey not the gospel, than this, that terms of peace, in the blessed way of forgiveness, were freely tendered unto them. Some that hear or read this word may perhaps have lived long under the dispensation of the word of grace, and yet it may be have never once seriously pondered on this way of coming to God by forgiveness through the blood of Christ, but think that going to heaven is a thing of course, that men need not much trouble themselves about. Do they know what they have done? Hitherto, all their days, they have positively refused the salvation that hath been freely tendered unto them in Jesus Christ. Not they, they will say; they never had such a thought, nor would for all this world. But be it known unto you, inasmuch as you have not effectually received him, you have refused him; and whether your day and season be past or no, the Lord only knows.
5. This way is safe. No soul ever miscarried in it. There is none in heaven but will say it is a safe way; there is none in hell can say otherwise. It is safe to all that venture on it so as to enter into it. In the old way we were to preserve ourselves and the way; this preserves itself and us. This will be made evident by the ensuing considerations --
650
(1.) This is the way which, in the wisdom, care, and love of God in Christ, was provided in the room of another, removed and taken out of the way for this cause and reason, because it was not safe nor could bring us unto God: <580807>Hebrews 8:7, 8,
"For if the first covenant had been faultless, then should no place have been sought for the second. But finding fault with them, he saith," etc.
And, --
[1.] He tells us that the first covenant was not faultless; for if it bad, there would have been no need of a second. The "commandment," indeed, which was the matter of that covenant, the same apostle informs us to be "holy, and just, and good," <450712>Romans 7:12. But this was faulty as to all ends of a covenant, considering our state and condition as sinners; it could not bring us unto God. So he acquaints us, <450803>Romans 8:3, "It was weak through the flesh," -- that is, by the entrance of sin, -- and so became unuseful as to the saving of souls. Be it so, then: through our sin and default this good and holy law, this covenant, was made unprofitable unto us; but what was that unto God? was he bound to desert his own institution and appointment, because through our own default it ceased to be profitable unto us? Not at all. He might righteously have tied us all unto the terms of that covenant, to stand or fall by them unto eternity; but he would not do so. But, --
[2.] In his love and grace he "finds fault with it," <580808>Hebrews 8:8; not in itself and absolutely, but only so far as that he would provide another way, which should supply all its defects and wants in reference to the end aimed at. What way that is the apostle declares in the following verses to the end of that chapter. The sum is, verse 12, "I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more." It is the way of pardon and forgiveness. This is substituted in the room of that insufficient way that was removed.
Let us consider, then, whether the infinitely wise and holy God, pursuing his purpose of bringing souls unto himself, -- laying aside one way of his own appointment as useless and infirm, because of the coming in of sin, against which there was no relief found in it, and substituting another way
651
in the room of it, -- would not provide such a one as should be absolutely free from the faults and inconveniences which he charged upon that which he did remove. That which alone rendered the former way faulty was sin; it could do any thing but save a sinner. This, then, was to be, and is, principally provided against in this way of forgiveness. And we see here how clearly God hath severed, yea, and in this matter opposed, these two things, -- namely, the way of personal righteousness and the way of forgiveness. He finds fault with the first. What then doth he do? what course doth he take? Doth he mend it, take from it what seems to be redundant, mitigate its severity, and supply it where it was wanting by forgiveness, and so set it up anew? This, indeed, is the way that many proceed in their notions, and the most in their practice; but this is not the way of God. He takes the one utterly away, and establishes the other in its place. And men's endeavors to mix them will be found of little use to them at the last. I can have no great expectation from that which God pronounced faulty.
(2.) The unchangeable principles and foundations that this way is built upon render it secure and safe for sinners; for, --
[1.] It is founded on the purpose of God: <480308>Galatians 3:8, "The Scripture foreseeing that God would justify the heathen through faith." God would do so; he had purposed and determined to proceed this way; and all the purposes of God are attended with immutability. And, --
[2.] His promise also is engaged in it, and that given out in the way of a covenant, as hath been already declared. And, --
[3.] This promise is confirmed by an oath; and it may be observed, that God doth not in any filing interpose with an oath, but what relates to this way of coming to himself by forgiveness; for the oath of God, wherever it is used, respecteth either Christ typically or personally, or the covenant established in him; for, --
[4.] This way is confirmed and ratified in his blood; from whence the apostle at large evinceth its absolute security and safety, Hebrews 9. Whatever soul, on the invitation under consideration, shall give up himself to come to God by the way proposed, he shall assuredly find absolute peace and security in it. Neither our own weakness or folly from within,
652
nor the opposition of any or all our enemies from without, shall be able to turn us out of this way. See <233504>Isaiah 35:4-10.
(3.) In the other way, every individual person stands upon his own bottom, and must do so to the last and utmost of his continuance in this world. You are desirous to go unto God, to obtain his favor, and come to an enjoyment of him. What will you do, what course will you fix upon, for the obtaining of these ends? If you were so holy, so perfect, so righteous, so free from sin as you could desire, you should have some boldness in going unto God. Why, if this be the way you fix upon, take this along with you: You stand upon your own personal account all your days: and if you fail in the least, you are gone for ever; "for whosoever shall keep the whole law, and yet offend in one point, he is guilty of all," <590210>James 2:10. And what peace can you possibly obtain, were you as holy as ever you aimed or desired to be, whilst this is your condition? But in this way of forgiveness we all shalt stand upon the account of one common Mediator, in whom we are "complete," <510210>Colossians 2:10. And a want of a due improvement of this truth is a great principle of disconsolation to many souls. Suppose a man look upon himself as loosed from the covenant of works, wherein exact and perfect righteousness is rigidly required, and to be called unto gospel, evangelical obedience, to be performed in the room thereof in sincerity and integrity; yet if he be not cleared in this also, that he stands not in this way purely on his own account, he will never be able to make his comforts hold out to the end of his journey. There will be found in the best of men so many particular failings, as will seem in difficult seasons to impeach their integrity; and so many questionings will after arise, through the darkness of their minds and power of their temptations, as will give but little rest unto their souls. Here lies the great security of this way, -- we abide in it on the account of the faithfulness and ability of our common Mediator, Jesus Christ.
And this is another consideration, strengthening our invitation to a closure with the way of coming unto God under proposal. There is nothing wanting that is needful to give infallible security to any soul that shall venture himself into it and upon it. There are terms of peace proposed, as you have heard. These terms are excellent, and holy, and chosen of God, tending to the interest of his glory; -- free, safe, and secure unto sinners. What hath any soul in the world to object against them? or wherein do
653
men repose their trust and confidence in the neglect of this so great salvation? Is it in their lusts and sins, that they will yield them as much satisfaction and contentment as they shall need to desire? Alas! they will ruin them, and bring forth nothing but death. Is it in the world? It will deceive them; the figure of it passeth away. Is it in their duties and righteousness? They will not relieve them; for, did they follow the law of righteousness, they could not obtain the righteousness of the law. Is it in the continuance of their lives? Alas! it is but a shadow, "a vapor that appeareth for a little while." Is it in a future amendment and repentance? Hell is full of souls perishing under such resolutions. Only this way of pardon remains; and yet of all others is most despised! But yet I have one consideration more to add before I farther enforce the exhortation.
6. Consider that this is the only way and means to enable you unto obedience, and to render what you do therein acceptable unto God. It may be that some of you are under the power of convictions, and have made engagements unto God to live unto him, to keep yourselves from sin, and to follow after holiness. It may be you have done so in afflictions, dangers, sicknesses, or upon receipt of mercies. But yet you find that you cannot come unto stability or constancy in your course, -- you break with God and your own souls; which fills you with new disquietments, or else hardens you and makes you secure and negligent, so that you return unto your purposes no oftener than your convictions or afflictions befall you anew. This condition is ruinous and pernicious, which nothing clan deliver you from but this closing with forgiveness; for, --
(1.) All that you do without this, however it may please your minds or ease your consciences, is not at all accepted with God. Unless this foundation be laid, all that you do is lost; -- all your prayers, all your duties, all your amendments, are an abomination unto the Lord. Until peace is made with him, they are but the acts of enemies, which he despiseth and abhorreth. You run, it may be earnestly, but you run out of the way; you strive, but not lawfully, and shall never receive the crown. True gospel obedience is the fruit of the faith of forgiveness. Whatever you do without it is but a building without a foundation, a castle in the air. You may see the order of gospel obedience, <490207>Ephesians 2:7-10. The foundation must be laid in grace, riches of grace by Christ, -- in the free pardon and forgiveness of sin. From hence must the works of obedience
654
proceed, if you would have them to he of God's appointment, or find acceptance with him. Without this God will say of all your services, worship, obedience, as he did to the Israelites of old, <300521>Amos 5:21-23, "I despise all, reject it all." It is not to him nor to his glory. Now, if you are under convictions of any sort, there is nothing you more value, nothing you more place your confidence in, than your duties, your repentance, your amendment, what you do, and what in good time you will be. Is it nothing unto you to lose all your hopes and all your expectations which you have from hence; to have no other reception with God than if all this while you had been wallowing in your sins and lusts? Yet thus it is with you. If you have not begun with God on his own terms, if you have not received the atonement in the blood of his Son, if you are not made partakers of forgiveness, if your persons are not pardoned, all your duties are accursed.
(2.) This alone will give you such motives and encouragements unto obedience as will give you life, alacrity, and delight in it. You perform duties, abstain from sins, but with heaviness, fear, and in bondage. Could you do as well without them as with them, would conscience be quiet, and hope of eternity hold out, you would omit them for ever. This makes all your obedience burdensome, and you cry out in your thoughts with him in the prophet, "Behold, what a weariness is it!" The service of God is the only drudgery of your lives, which you dare not omit, and delight not to perform. From this wretched and cursed frame there is nothing can deliver you but this closing with forgiveness. This will give you such motives, such encouragements, as will greatly influence your hearts and souls. It will give you freedom, liberty, delight, and cheerfulness, in all duties of gospel obedience. You will find a constraining power in the love of Christ therein, -- a freedom from bondage, when the Son truly hath made you free. Faith and love will work genuinely and naturally in your spirits; and that which was your greatest burden will become your chiefest joy, 2<470701> Corinthians 7:1. Thoughts of the love of God, of the blood of Christ, or of the covenant of grace, and sense of pardon in them, will enlarge your hearts and sweeten all your duties. You will find a new life, a new pleasure, a new satisfaction, in all that you do. Have you yet ever understood that of the wise man, <200317>Proverbs 3:17, "Wisdom's ways are ways of pleasantness, and all her pathare peace?" Have the ways of
655
holiness, of obedience, of duties, been so unto you? Whatever you pretend, they are not, they cannot be so, whilst you are strangers unto that which alone can render them so unto you. I speak unto them that are under the law. Would you be free from that bondage, that galling yoke in duties of obedience? would you have all that you do towards God a delight and pleasantness unto you? This, and this alone, will effect it for you.
(3.) This will place all your obedience upon a sure. foot of account in your own souls and consciences, even the same that is fixed on in the gospel. For the present, all that you do is indeed but to compound with God for your sin. You hope, by what you do for him and to him, to buy off what you have done against him, that you may not fall into the hands of his wrath and vengeance. This makes all you do to be irksome. As a man that labors all his days to pay an old debt, and brings in nothing to lay up for himself, how tedious and wearisome is his work and labor to him! It is odds but that, at one time or other, he will give over and run away from his creditor. So it is in this case: men who have secret reserves of recompensing God by their obedience, every day find their debt growing upon them, and have every day less hopes of making a satisfactory payment. This makes them weary, and for the most part they faint under their discouragements, and at length they fly wholly from God. This way alone will state things otherwise in your consciences: it will give you to see that all your debts are paid by Christ, and freely forgiven unto you by God; so that what you do is of gratitude or thankfulness, hath an influence into eternity, leads to the glory of God, the honor of Christ in the gospel, and your own comfortable account at the last day. This encourageth the soul to labor, to trade, to endeavor; all things now looking forward, and unto his advantage.
(4.) Find you not in yourselves an impotency, a disability unto the duties of obedience, as to their performance unto God in an acceptable manner? It may be you are not so sensible hereof as you ought to be; for, respecting only or principally the outward part and performance of duties, you have not experience of your own weakness. How to enliven and fill up duties with faith, love, and delight, you know not; and are therefore unacquainted with your own insufficiency in this matter. Yet if you have any light, any convictions (and to such I speak at present), you cannot but perceive and understand that you are not able in your obedience to answer what you
656
aim at; you have not strength or power for it. Now it is this faith of forgiveness alone that will furnish you with the ability whereof you stand in need. Pardon comes not to the soul alone, or rather, Christ comes not to the soul with pardon only; it is that which he opens the door and enters by, but he comes with a Spirit of life and power. And as "without him we can do nothing," so through his enabling us we may "do all things." Receiving of gospel forgiveness engageth all the grace of the gospel unto our assistance.
This is the sum of what hath been spoken -- The obedience that you perform under your convictions is burdensome and unpleasant unto you; it is altogether unacceptable to God. You lose all you do, and all that you hope to do hereafter, if the foundation be not laid in the receiving of pardon in the blood of Christ. It is high time to cast down all that vain and imaginary fabric which you have been erecting, and to go about the laying of a new foundation, which you may safely and cheerfully build upon, -- a building that will abide for ever.
7. Again: it is such a way, so excellent, so precious, so near the heart of God, so relating to the blood of Christ, that the neglect of it will assuredly be sorely revenged of the Lord. Let not men think that they shall despise the wisdom and love of the Father, the blood of the Son, and the promises of the gospel, at an easy rate. Let us in a very few words take a view of what the Holy Ghost speaks to this purpose. There are three ways whereby the vengeance due to the neglect of closing with forgiveness or gospel grace is expressed: --
(1.) That is done positively: "He that believeth not shall be DAMNED," <411616>Mark 16:16. That is a hard word; many men cannot endure to hear of it. They would not have it named by their good wills, and are ready to fly in the face of him from whose mouth it proceeds. But let not men deceive themselves; this is the softest word that mercy and love itself, that Christ, that the gospel speaks to despisers of forgiveness. It is Christ who is this legal terrifying preacher; it is he that cries out, "If you believe not, you shall be damned;" and he will come himself "in flaming fire, to take vengeance on them that obey not the gospel," 2<530208> Thessalonians 2:8. This is the end of the disobedient, if God, if Christ, if the gospel may be believed.
657
(2.) Comparatively, in reference unto the vengeance due to the breach of the law, 2<470216> Corinthians 2:16. We are in the preaching of forgiveness by Christ, unto them that perish, "a savor of death unto death," a deep death, a sore Condemnation. So <581029>Hebrews 10:29, "Of how much sorer punishment suppose ye shall he be thought worthy?" sorer than ever was threatened by the law, or inflicted for the breach of it, -- not as to the kind of punishment but as to the degrees of it; hence ariseth the addition of "Many stripes."
(3.) By the way of admiration at the inexpressibleness and unavoidableness of the punishment due unto such sinners: <580203>Hebrews 2:3, "How shall we escape, if we neglect so great salvation!" -- "Surely there is no way for men to escape, they shall unavoidably perish, who neglect so great salvation." So the Holy Ghost says, 1<600417> Peter 4:17, "What shall the end be of them that obey not the gospel?" -- "What understanding can reach to an apprehension of their miserable and woful condition?" "None can," saith the Holy Ghost, "nor can it be spoken to their capacity." Ah! what shall their end be? There remains nothing but
"a certain fearful looking for of judgment and fiery indignation, which shall devour the adversaries," <581027>Hebrews 10:27,
-- a certain fearful expectation of astonishable things, that cannot be comprehended.
And these are the enforcements of the exhortation in hand which I shall insist upon. On these foundations, on the consideration of these principles, let us now a little confer together, with the words of truth and sobriety. I speak to such poor souls as, having deceived themselves, or neglected utterly their eternal condition, are not as yet really and in truth made partakers of this forgiveness. Your present state is sad and deplorable. There is nothing but the woful uncertainty of a dying life between you and eternal ruin. That persuasion you have of forgiveness is good for nothing but to harden you and destroy you. It is not the forgiveness that is with God, nor have you taken it up on gospel grounds or evidences. You have stolen painted beads, and take yourselves to be lawful possessors of pearls and jewels. As you are, then, any way concerned in your own eternal condition, which you are entering into (and how soon you shall be engaged in it you know not), prevail with
658
yourselves to attend a little unto the exhortation that lies before you; it is your own business that you are entreated to have regard unto.
1. Consider seriously what it is you bottom your hopes and expectation upon as to eternity. Great men, and in other things wise, are here very apt to deceive themselves. They suppose they think and believe much otherwise than indeed they think and believe, as their cry at the last day will manifest. Put your souls a little unto it. Do you at all seriously think of these things? or are you so under the power of your lusts, ignorance, and darkness, that you neglect and despise them? or do you rise up and lie down, and perform some duties, or neglect them, with a great coldness, remissness, and indifferency of spirit, like Gallio, not much caring for these things? or do you relieve yourselves with hopes of future amendment, purposing that if you live you will be other persons than you are, when such and such things are brought about and accomplished? or do you not hope well in general upon the account of what you have done and will do? If any of these express your condition, it is unspeakably miserable. You lie down and rise up under the wrath of the great God, who will prevail at last upon you, and there shall be none to deliver.
2. If you shall say, "Nay, this is not our state; we rely on mercy and forgiveness," then let me, in the fear of the great God, entreat a few things yet farther of you: --
That you would seriously consider whether the forgiveness you rest on and hope in be that gospel forgiveness which we have before described; or is it only a general apprehension of impunity, though you are sinners, -- that God is merciful, and you hope in him that you shall escape the vengeance of hell-fire? If it be thus with you, forgiveness itself will not relieve you. This is that of the presumptuous man, <052919>Deuteronomy 29:19. Gospel pardon is a thing of another nature; it hath its spring in the gracious heart of the Father, is made out by a sovereign act of his will, rendered consistent with the glory of his justice and holiness by the blood of Christ, by which it is purchased in a covenant of grace; as hath been showed. If you shall say, "Yea, this is the forgiveness we rely upon, it is that which you have described," then I desire farther that you would,
(1.) Examine your own hearts, how you came to have an interest in this forgiveness, to close with it, and to have a right unto it. A man may
659
deceive himself as effectually by supposing that true riches are his, when they are not, as by supposing his false and counterfeit ware to be good and current. How, then, came you to be interested in this gospel forgiveness? If it hath befallen you you know not how, -- if a lifeless, barren, inoperative persuasion of it hath crept upon your minds, -- be not mistaken, God will come and require his forgiveness at your hands, and it shall appear that you have had no part nor portion in it. If you shall say, "Nay, but we were convinced of sin, and rendered exceeding unquiet in our consciences, and on that account looked out after forgiveness, which hath given us rest," then I desire, --
(2.) That you would diligently consider to what ends and purposes you have received, and do make use of, this gospel forgiveness. Hath it been to make up what was wanting, and to piece up a peace in your own consciences? that whereas you could not answer your convictions with your duties, you would seek for relief from forgiveness? This and innumerable other ways there are whereby men may lose their souls when they think all is well with them, even on the account of pardon and mercy. Whence is that caution of the apostle, "Looking diligently lest any one should seem to fall," or come short, "of the grace of God," <581215>Hebrews 12:15. Men miss it and come short of it when they pretend themselves to be in the pursuit of it, yea, to have overtaken and possessed it. Now, if any of these should prove to be your condition, I desire, --
(3.) That you would consider seriously whether it be not high time for you to look out for a way of deliverance and escape, that you may save yourselves from this evil world, and flee from the wrath to come. The Judge stands at the door. Before he deal with you as a judge, he knocks with a tender of mercy. Who knows but that this may be the last time of his dealing thus with you. Be you old or young, you have but your season, but your day. It may, perhaps, be night with you when it is day with the rest of the world. Your sun may go down at noon; and God may swear that you shall not enter into his rest. If you are, then, resolved to continue in your present condition, I have no more to say unto you. I am pure from your blood, in that I have declared unto you the counsel of God in this thing; and so I must leave you to a naked trial between the great God and your souls at the last day. Poor creatures! I even tremble to think how he will tear you in pieces when there shall be none to deliver. Methinks I see
660
your poor, destitute, forlorn souls, forsaken of lusts, sins, world, friends, angels, men, trembling before the throne of God, full of horror and fearful expectation of the dread fill sentence. Oh, that I could mourn over you, whilst you are joined to all the living, whilst there is but hope! oh, that in this your day you knew the things of your peace!
But now if you shall say, "Nay, but we will' seek the LORD whilst he may be found, ` we will draw nigh unto him before he cause darkness," then, --
(4.) Consider, I pray, what Joshua told the children of Israel, when they put themselves upon such a resolution, and cried out, "We will serve the LORD, for he is our God" <062419>Joshua 24:19,
"Ye cannot serve the LORD: for he is an holy God, a jealous God; he will not forgive your transgressions nor your sins."
Go to him upon your own account, and in your own strength, with your own best endeavors and duties, you will find him too great and too holy for you to deal withal. You will obtain neither acceptance of your persons nor pardon of your sins. But you will say, "This is heavy tidings, `If you sit still you perish, and if you rise to be doing, it will not be better. ` Is there no hope left for our souls? Must we pine away under our sins and the wrath of God for ever?" God forbid. There are yet other directions remaining to guide you out of these entanglements. Wherefore, --
(5.) Ponder seriously on what hath been spoken of this way of approaching unto God. Consider it in its own nature, as to all the ends and purposes for which it is proposed of God; consider whether you approve of it or no. Do you judge it a way suited and fitted to bring glory unto God? Doth it answer all the wants and distresses of your souls? Do you think it excellent, safe, and glorious unto them who are entered into it? or have you any thing to object against it? Return your answer to him in whose name and by whose appointment these words are spoken unto you. If you shall say, "We are convinced that this way of forgiveness is the only way for the relief and deliverance of souls," then, --
(6.) Abhor yourselves for all your blindness and obstinacy, whereby you have hitherto despised the love of God, the blood of Christ, and the tenders of pardon in the gospel. Be abased and humbled to the dust in a
661
sense of your vileness, pollutions, and abominations; which things are every day spoken unto, and need not here be repeated. And, --
(7.) Labor to exercise your hearts greatly with thoughts of that abundant grace that is manifested in this way of sinners coming unto God, as also of the excellency of the gospel wherein it is unfolded. Consider the eternal love of the Father, which is the fountain and spring of this whole dispensation, -- the inexpressible love of the Son in establishing and confirming it, in removing all hinderances and obstructions by his own blood, bringing forth unto beauty and glory this redemption or forgiveness of sin at the price of it. And let the glory of the gospel, which alone makes this discovery of forgiveness in God, dwell in your hearts. Let your minds be exercised about these things. You will find effects from them above all that hath as yet been brought forth in your souls. What, for the most part, have you hitherto been conversant about? When you have risen above the turmoiling of lusts and corruptions in your hearts, the entanglements of your callings, business, and affairs, what have you been able to raise your hearts unto? Perplexing fears about your condition, general hopes, without savor or relish, yielding you no refreshment, legal commands, bondage duties, distracted consciences, broken purposes and promises, which you have been tossed up and down. withal, without any certain rest. And what effects have these thoughts produced? Have they made you more holy and more humble? Have they given you delight in God, and strength unto new obedience? Not at all. Where you were, there you still are, without the least progress. But now bring your souls unto these springs, and try the Lord if from that day you be not blessed with spiritual stores.
(8.) If the Lord be pleased to carry on your souls thus far, then stir up yourselves to choose and close with the way of forgiveness that hath been revealed. Choose it only, choose it in comparison with and opposition unto all others. Say you will be for Christ, and not for another; and be so accordingly. Here venture, here repose, here rest your souls. It is a way of peace, safety, holiness, beauty, strength, power, liberty, and glory. You have the nature, the name, the love, the purposes, the promises, the covenant, the oath of God; the love, life, death or blood, the mediation, or oblation and intercession of Jesus Christ; the power and efficacy of the Spirit, and gospel grace by him administered, -- to give you assurance of
662
the excellency, the oneness, the safety of the way whereunto you are engaging.
If now the Lord shall be pleased to persuade your hearts and souls to enter upon the path marked out before you, and shall carry you on through the various exercises of it unto this closure of faith, God will have the glory, the gospel will be exalted, and your own souls shall reap the eternal benefit of this exhortation.
But now if, notwithstanding all that hath been spoken, all the invitations you have had, and encouragements that have been held out unto you, you shall continue to despise this so great salvation, you will live and die in the state and condition wherein you are. Why, then, as the prophet said to the wife of Jeroboam, "Come near, for I am sent to you with heavy tidings." I say, then, --
(9.) If you resolve to continue in the neglect of this salvation, and shall do so accordingly, then cursed be you of the Lord, with all the curses that are written in the law, and all the curses that are denounced against despisers of the gospel. Yea, be you Anathema Maranatha, -- cursed in this world always, until the coming of the Lord; and when the Lord comes, be ye cursed from his presence into everlasting destruction. Yea, curse them, all ye holy angels of God, as the obstinate enemies of your king and head, the Lord Jesus Christ. Curse them, all ye churches of Christ, as despisers of that love and mercy which is your portion, your life, your inheritance. Let all the saints of God, all that love the Lord, curse them, and rejoice to see the Lord coming forth mightily and prevailing against them, to their everlasting ruin. Why should any one have a thought of compassion towards them who despise the compassion of God, or of mercy towards them who trample on the blood of Christ? Whilst there is yet hope, we desire to have continual sorrow for you, and to travail in soul for your conversion to God; but if you be hardened in your way, shall we join with you against him? shall we prefer you above his glory? shall we desire your salvation with the despoiling God of his honor? Nay, God forbid. We hope to rejoice in seeing all that vengeance and indignation that is in the right hand of God poured out unto eternity upon your souls, <200124>Proverbs 1:24-33.
663
RULES TO BE OBSERVED BY THEM WHO WOULD COME TO STABILITY IN OBEDIENCE.
THAT which remaineth to be farther carried on, upon the principles laid down, is to persuade with souls more or less entangled in the depths of sin to close with this forgiveness by believing, unto their peace and consolation. And because such persons are full of pleas and objections against themselves, I shall chiefly, in what I have to say, endeavor to obviate these objections, so to encourage them unto believing and bring them unto settlement. And herein whatever I have to offer flows naturally from the doctrine at large laid down and asserted. Yet I shall not in all particulars apply myself thereunto, but in general fix on those things that may tend to the establishment and consolation of both distressed and doubting souls. And I shall do what I purpose these two ways --
FIRST, I shall lay clown such general rules as are necessary to be observed by all those who intend to come to gospel peace and comfort. And then,
SECONDLY, shall consider some such objections as seem to be most comprehensive of those special reasonings wherewith distressed persons do usually entangle themselves.
I shall begin with general rules, which, through the grace of Christ and supplies of his Spirit, may be of use unto believers in the condition under consideration.
RULE 1.
Christ the only infallible judge of our spiritual condition -- How he judgeth by his word and Spirit.
Be not judges of your own condition, but let Christ judge. You are invited to take the comfort of this gospel truth, that "there is forgiveness with God." You say, not for you. So said Jacob, "My way is hid from the LORD," <234027>Isaiah 40:27; and Zion said so too, <234914>Isaiah 49:14, "The LORD hath forsaken me, and my Lord hath forgotten me." But did they make a right judgment of themselves? We find in those places that God was otherwise minded. This false judgment, made by souls in their entanglements, of their own condition, is ofttimes a most unconquerable
664
hinderance unto the bettering of it. They fill themselves with thoughts of their own about it, and on them they dwell, instead of looking out after a remedy. Misgiving thoughts of their distempers are commonly a great part of some men's sickness. Many diseases are apt to cloud the thoughts, and to cause misapprehensions concerning their own nature and danger. And these delusions are a real part of the person's sickness. Nature is no less impaired and weakened by them, the efficacy of remedies no less obstructed, than by any other real distemper. In such cases we persuade men to acquiesce in the judgment of their skillful physician; not always to be wasting themselves in and by their own tainted imaginations, and so despond upon their own mistakes, but to rest in what is informed them by him who is acquainted with the causes and tendency of their indisposition better than themselves. It is ofttimes one part of the soul's depths to have false apprehensions of its condition. Sin is a madness, <210903>Ecclesiastes 9:3; so far as any one is under the power of it, he is under the power of madness. Madness doth not sooner nor more effectually discover itself in any way or thing than in possessing them in whom it is with strange conceits and apprehensions of themselves. So doth this madness of sin, according unto its degrees and prevalency. Hence some cry, "Peace, peace," when "sudden destruction is at hand," 1<520503> Thessalonians 5:3. It is that madness, under whose power they are, which gives them such groundless imaginations of themselves and their own condition. And some say they are lost for ever, when God is with them.
Do you, then, your duty, and let Christ judge of your state. Your concernment is too great to make it a reasonable demand to commit the judgment of your condition to any other. When eternal welfare or woe are at the stake, for a man to renounce his own thoughts, to give up himself implicitly to the judgment of men fallible and liars like himself, is stupidity. But there is no danger of being deceived by the sentence of Christ. The truth is, whether we will or no, he will judge; and according as he determines, so shall things be found at the last day: <430522>John 5:22, "The Father judgeth no man" (that is, immediately and in his own person), "but hath committed all judgment unto the Son." All judgment that respects eternity, whether it be to be passed in this world or in that to come, is committed unto him. Accordingly in that place he judgeth both of things and persons. Things he determines upon, verse 24, "He that heareth my
665
word, and believeth on him that sent me, hath everlasting life, and shall not come into condemnation; but is passed from death unto life." Let men say what they please, this sentence shall stand; faith and eternal life are inseparably conjoined. And so of persons, verse 38, "Ye have not" (saith he to the Pharisees, who were much otherwise minded) "the word of God abiding in you."
Take not, then, the office and prerogative of Christ out of his hand, by making a judgment, upon your own reasonings and conclusions and deductions, of your estate and condition. You will find that he oftentimes, both on the one hand and on the other, determines quite contrary to what men judge of themselves, as also to what others judge of them. Some he judgeth to be in an evil condition, who are very confident that it is well with them, and who please themselves in the thoughts of many to the same purpose. And he judgeth the state of some to be good, who are diffident in themselves, and, it may be, despised by others. We may single out an example or two in each kind --
1. Laodicea's judgment of herself and her spiritual state we have, <660317>Revelation 3:17: "I am rich, and increased with goods, and have need of nothing." A fair state it seems, a blessed condition! She wants nothing that may contribute to her rest, peace, and reputation: she is orthodox, and numerous, and flourishing; makes a fair profession, and all is well within! So she believes, so she reports of herself; wherein there is a secret reflection also upon others whom she despiseth: "Let them shift as they list, I am thus as I say." But was it so with her indeed? was that her true condition, whereof she was so persuaded as to profess it unto all? Let Jesus Christ be heard to speak in this cause, let him come and judge. "I will do so," saith he: verse 14, "Thus saith the Amen, the faithful and true Witness." Coming to give sentence in a case of this importance, he gives himself this title, that we may know his word is to be acquiesced in. "Every man," saith he, "is a liar; their testimony is of no value, let them pronounce what they win of themselves or of one another, `I am the Amen,' and I will see whose word shall stand, mine or theirs." What, then, saith he of Laodicea? "Thou art wretched, and miserable, and poor, and blind, and naked." Oh, woful and sad disappointment! Oh, dreadful surprise! Ah! how many Laodicean churches have we in the world! how many professors are members of these churches! not to mention the
666
generality of men that live under the means of grace; all which have good hopes of their eternal condition, whilst they are despised and abhorred by the only Judge. Among professors themselves, it is dreadful to think how many will be found light when they come to be weighed in this balance.
2. Again: he judgeth some to be in a good condition, be they themselves never so diffident. <660209>Revelation 2:9, saith he to the church of Smyrna, "I know thy poverty." Smyrna was complaining that she was a poor, contemptible congregation, not fit for him to take any notice of. "Well," saith he, "fear not. `I know thy poverty,' whereof thou complainest; `but thou art rich.' That is my judgment, testimony, and sentence, concerning thee and thy condition." Such will be his judgment at the last day, when both those on the one hand and on the other shall be surprised with his sentence, -- the one with joy at the riches of his grace, the other with terror at the severity of his justice, <402537>Matthew 25:37-40, 44, 45. This case is directly stated in both the places mentioned in the entrance of this discourse; as in that, for instance, <234914>Isaiah 49:14, "Zion said, The LORD hath forsaken me." That is Zion's judgment of herself, and her state and condition; a sad report and conclusion. But doth Christ agree with Zion in this sentence? The next verse gives us his resolution of this matter: "Can," saith he, "a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee." The state of things, in truth, is as much otherwise as can possibly be thought or imagined.
To what purpose is it for men to be passing a judgment upon themselves, when there is no manner of certainty in their determinations, and when their proceeding thereon will probably lead them to farther entanglements, if not to eternal ruin? The judging of souls, as to their spiritual state and condition, is the work of Jesus Christ, especially as to the end now under inquiry. Men may, men do, take many ways to make a judgment of themselves. Some do it on slight and trivial conjectures; some on bold and wicked presumptions; some on desperate atheistical notions, as <052919>Deuteronomy 29:19; some, with more sobriety and sense of eternity, lay down principles that may be good and true in themselves, from them they draw conclusions, arguing from one thing unto another, and in the end ofttimes either deceive themselves, or sit down no less in the dark than they were at the entrance of their self-debate and examination. A man's
667
judgment upon his own reasonings is seldom true, more seldom permanent. I speak not of self-examination, with a due discussion of graces and actions, but of the final sentence as to state and condition, wherein the soul is to acquiesce. This belongs unto Christ.
Now, there are two ways whereby the Lord Jesus Christ gives forth his decretory sentence in this matter --
(1.) By his word. He determines, in the word of the gospel, of the state and condition of all men indefinitely. Each individual coming to that word receives his own sentence and doom. He told the Jews that Moses accused them, <430545>John 5:45. His law accused and condemned the transgressors of it. And so doth he acquit every one that is discharged by the word of the gospel And our self-judging is but our receiving by faith his sentence in the word. His process herein we have recorded: Job<183322> 33:22, 23, "His soul" (that is, of the sinner) "draweth near unto the grave, and his life to the destroyers." This seems to be his state; it is so indeed: he is at the very brink of the grave and hell. What then? Why, if there be with him or stand over him ylmi e Ëal; m] æ, the angel interpreting, or the angel of the covenant, who alone is ãla, A; yNmi i dj;a,, the "one of a thousand," what shall he dot "He shall shew unto him his uprightness." He shall give unto him a right determination of his interest in God, and of the state and frame of his heart towards God; whereupon God shall speak peace unto his soul, and deliver him from his entanglements, verse 24. Jesus Christ hath, in the word of the gospel, stated the condition of every man. He tells us that sinners, of what sort soever they are, that believe, are accepted with him, and shall receive forgiveness from God, -- that none shall be refused or cast off that come unto God by him. The soul of whom we are treating is now upon the work of coming unto God for forgiveness by Jesus Christ. Many and weighty objections it hath in and against itself why it should not come, why it shall not be accepted. Our Lord Jesus, the wisdom of God, foresaw all these objections, he foreknew what could be said in the case, and yet he hath determined the matter as hath been declared. In general, men's arguings against themselves arise from sin and the law. Christ knows what is in them both. He tried them to the uttermost, as to their penalties, and yet he hath so determined as we have showed. Their particular objections are from particular considerations of sin, their greatness, their number, their aggravations. Christ knows all these also, and yet stands to his former
668
determination. Upon the whole matter, then, it is meet his word should stand. I know, when a soul brings itself to be judged by the word of the gospel, it doth not always in a like manner receive and rest in the sentence given. But when Christ is pleased to speak the word with power to men, they shall "hear the voice of the Son of God," and be concluded by it. Let the soul, then, that is rising out of depths and pressing towards a sense of forgiveness, lay itself down before the word of Christ in the gospel. Let him attend to what he speaks; and if for a while it hath not power upon him to quiet his heart, let him wait a season, and light shall arise unto him out of darkness. Christ will give in his sentence into his conscience with that power and efficacy as he shall find rest and peace in it.
(2.) Christ also judgeth by his Spirit, not only in making this sentence of the gospel to be received effectually in the soul, but in and by peculiar actings of his upon the heart and soul of a believer: 1<460212> Corinthians 2:12,
"We have received the Spirit which is of God, that we might know the things that are freely given to us of God."
The Spirit of Christ acquaints the soul that this and that grace is from him, that this or that duty was performed in his strength. He brings to mind what at such and such times was wrought in men by himself, to give them supportment and relief in the times of depths and darkness. And when it hath been clearly discovered unto the soul at any time by the Holy Ghost, that any thing wrought in it or done by it hath been truly saving, the comfort of it will abide in the midst of many shakings and temptations.
3. He also by his Spirit bears witness with our spirits as to our state and condition. Of this I have spoken largely elsewhere, and therefore shall now pass it by.
This, then, is our first general rule and direction -- Self-determinations concerning men's spiritual state and condition, because their minds are usually influenced by their distempers, are seldom right and according to rule; mistakes in such determinations are exceedingly prejudicial to a soul seeking out after relief and sense of forgiveness: let Christ, then, be the judge in this case by his word and Spirit, as bath been directed.
669
RULE 2.
Self-condemnation and abhorrency for sin consistent with gospel justification and peace -- The nature of gospel assurance -- What is consistent with it -- What are the effects of it.
Self-condemnation and abhorrency do very well consist with gospel justification and peace. Some men have no peace, because they have that without which it is impossible they should have peace. Because they cannot but condemn themselves, they cannot entertain a sense that God doth acquit them. But this is the mystery of the gospel, which unbelief is a stranger unto; nothing but faith can give a real subsistence unto these things in the same soul, at the same time. It is easy to learn the notion of it, but it is not easy to experience the power of it. For a man to have a sight of that within him which would condemn him, for which he is troubled, and at the same time to have a discovery of that without him which will justify him, and to rejoice therein, is that which be is not led unto but by faith in the mystery of the gospel. We are now under a law for justification which excludes all boasting, <450327>Romans 3:27; so that though we have joy enough in another, yet we may have, we always have, sufficient cause of humiliation in ourselves. The gospel will teach a man to feel sin and believe righteousness at the same time. Faith will carry heaven in one hand and hell in the other; showing the one deserved, the other purchased. A man may see enough of his own sin and folly to bring "gehennam e coelo," -- a hell of wrath out of heaven; and yet see Christ bring "coelum ex inferno," -- a heaven of blessedness out of a hell of punishment. And these must needs produce very divers, yea, contrary effects and operations in the soul; and be who knows not how to assign them their proper duties and seasons must needs be perplexed. The work of self-condemnation, then, which men in these depths cannot but abound with, is, in the disposition of the covenant of grace, no way inconsistent with nor unsuited unto justification and the enjoyment of peace in the sense of it. There may be a deep sense of sin on other considerations besides hell. David was never more humbled for sin than when Nathan told him it was forgiven. And there may be a view of hell as deserved, which yet the soul may know itself freed from as to the issue.
670
To evidence our intendment in this discourse, I shall briefly consider what we intend by gospel assurance of forgiveness, that the soul may not be solicitous and perplexed about the utter want of that which, perhaps, it is already in some enjoyment of.
Some men seem to place gospel assurance in a high, unassaulted confidence of acceptance with God. They think it is in none but such as, if a man should go to them and ask them, "Are you certain you shall be saved?" have boldness, and confidence, and ostentation to answer presently, "Yea, they are certain they shall be saved." But as the blessed truth of assurance hath been reproached in the world under such a notion of it, so such expressions become not them who know what it is to have to do with the holy God, who is "a consuming fire." Hence some conclude that there are very few believers who have any assurance, because they have not this confidence, or are more free to mention the opposition they meet with than the supportment they enjoy. And thus it is rendered a matter not greatly to be desired, because it is so rarely to be obtained, most of the saints serving God and going to heaven well enough without it. But the matter is otherwise. The importance of it, not only as it is our life of comfort and joy, but also as it is the principal means of the flourishing of our life of holiness, hath been declared before, and might be farther manifested, were that our present business; yea, and in times of trial, which are the proper seasons for the effectual working and manifestation of assurance, it will and doth appear that many, yea, that most of the saints of God are made partakers of this grace and privilege.
I shall, then, in the pursuit of the rule laid down, do these two things --
1. Show what things they are which are not only consistent with assurance, but are even necessary concommitants of it; which yet, if not duly weighed and considered, may seem so far to impeach a man's comfortable persuasion of his condition before God as to leave him beneath the assurance sought after. And, --
2. I shall speak somewhat of its nature, especially as manifesting itself by its effects.
1. (1.) A deep sense of the evil of sin, of the guilt of man's own sin, is no way inconsistent with gospel assurance of acceptance with God through
671
Christ, and of forgiveness in him. By a sense of the guilt of sin I understand two things -- First, A clear conviction of sin, by the Holy Ghost saying unto the soul, "Thou art the man;" and, Secondly, A sense of the displeasure of God, or the wrath due to sin, according to the sentence of the law. Both these David expresseth in that complaint, <193110>Psalm 31:10,
"My life is spent with grief, and my years with sighing: my strength faileth because of mine iniquity, and my bones are consumed."
His iniquity was before him, and a sense of it pressed him sore. But yet, notwithstanding all this, he had a comfortable persuasion that God was his God in covenant: verse 14, "I trusted in thee, O LORD: I said, Thou art my God." And the tenor of the covenant, wherein alone God is the God of any person, is, that he will be merciful unto their sin and iniquity. To whom he is a God, he is so according to the tenor of that covenant; so that here these two are conjoined. Saith he, "Lord, I am pressed with the sense of the guilt of mine iniquities; and thou art my God, who forgivest them." And the ground hereof is, that God by the gospel hath divided the work of the law, and taken part of it out of its hand. Its whole work and duty is, to condemn the sin and the sinner. The sinner is freed by the gospel, but its right lies against the sin still; that it condemns, and that justly. Now, though the sinner himself be freed, yet finding his sin laid hold of and condemned, it fills him with a deep sense of its guilt and of the displeasure of God against it; which yet hinders not but that, at the same time, he may have such an insight as faith gives into his personal interest in a gospel acquitment. A man, then, may have a deep sense of sin all his days, walk under the sense of it continually, abhor himself for his ingratitude, unbelief, and rebellion against God, without any impeachment of his assurance.
(9.) Deep sorrow for sin, is consistent with assurance of forgiveness; yea, it is a great means of preservation of it. Godly sorrow, mourning, humiliation, contriteness of spirit, are no less gospel graces and fruits of the Holy Ghost than faith itself, and so are consistent with the highest flourishings of faith whatever. It is the work of heaven itself, and not of the assurance of it, to wipe all tears from our eyes. Yea, these graces have
672
the most eminent promises annexed to them, as <235715>Isaiah 57:15, 66:2, with blessedness itself, <400504>Matthew 5:4; yea, they are themselves the matter of many gracious gospel promises, <381210>Zechariah 12:10: so that they are assuredly consistent with any other grace or privilege that we may be made partakers of, or [any that] are promised unto us. Some, finding the weight and burden of their sins, and being called to mourning and humiliation on that account, are so taken up with it as to lose the sense of forgiveness, which, rightly improved, would promote their sorrow, as their sorrow seems directly to sweeten their sense of forgiveness. Sorrow, absolutely exclusive of the faith of forgiveness, is legal, and tendeth unto death; assurance, absolutely exclusive of godly sorrow, is presumption, and not a persuasion from Him that calleth us: but gospel sorrow and gospel assurance may well dwell in the same breast at the same time. Indeed, as in all worldly joys there is a secret wound, so in all godly sorrow and mourning, considered in itself, there is a secret joy and refreshment; hence it doth not wither and dry up, but rather enlarge, open, and sweeten the heart. I am persuaded that, generally, they mourn most who have most assurance. And all true gospel mourners will be found to have the root of assurance so grafted in them, that in its proper season, -- a time of trouble, -- it will undoubtedly flourish.
(3.) A deep sense of the indwelling power of sin is consistent with gospel assurance. Sense of indwelling sin will cause manifold perplexities in the soul. Trouble, disquietments, sorrow and anguish of heart, expressing themselves in sighs, mourning, groaning for deliverance, always attend it. To what purpose do you speak to a soul highly sensible of the restless power of indwelling sin concerning assurance? "Alas," saith he, "I am ready to perish every moment. My lusts are strong, active, restless, yea, outrageous; they give me no rest, no liberty, and but little success do I obtain. Assurance is for conquerors, for them that live at rest and peace. I lie grovelling on the ground all my days, and must needs be uncertain what will be the issue." But when such a one hath done all he can, he will not be able to make more woful complaints of this matter than Paul hath done before him, <450701>Romans 7; and yet he closeth the discourse of it with as high an expression of assurance as any person needs to seek after, verse 25, and chap. <450801>8:1. It is not assurance but enjoyment that excludes this sense and trouble. But if men will think they can have no assurance
673
because they have that without which it is impossible they should have any, it is hard to give them relief. A little cruse of salt of the gospel cast into these bitter waters will make them sweet and wholesome. Sense of the guilt of sin may consist with faith of its pardon and forgiveness in the blood of Christ. Godly sorrow may dwell in the same heart, at the same time, with joy in the Holy Ghost, and groaning after deliverance from the power of sin with a gracious persuasion that "sin shall not have dominion over us, because we are not under the law, but under grace."
(4.) Doubtings, fears, temptations, if not ordinarily prevailing, are consistent with gospel assurance. Though the devil's power be limited in reference unto the saints, yet his hands are not tied; though he cannot prevail against them, yet he can assault them. And although there be not "an evil heart of unbelief" in believers, yet there will still be unbelief in their hearts. Such an evidence, conviction, and persuasion of acceptance with God as are exclusive of all contrary reasonings, that suffer the soul to hear nothing of objections, that free and quiet it from all assaults, are neither mentioned in the Scripture, nor consistent with that state wherein we walk before God, nor possible on the account of Satan's will and ability to tempt, or of our own remaining unbelief. Assurance encourageth us in our combat; it delivereth us not from it. We may have peace with God when we have none from the assaults of Satan.
Now, unless a man do duly consider the tenor of the covenant wherein we walk with God, and the nature of that gospel obedience which he requires at our hands, with the state and condition which is our lot and portion whilst we live in this world, the daily sense of these things, with the trouble that must be undergone on their account, may keep him in the dark unto himself, and hinder him from that establishment in believing which otherwise he might attain unto. On this account, some as holy persons as any in this world, being wholly taken up with the consideration of these home-bred perplexities, and not clearly acquainted with the way and tenor of assuring their souls before God according to the rule of the covenant of grace, have passed away their days in a bondage-frame of spirit, and unacquaintance with that strong consolation which God is abundantly willing that all the heirs of promise should receive.
674
2. Evangelical assurance is not a thing that consisteth in any point, and so incapable of variation. It may be higher or lower, greater or less, obscure or attended with more evidence. It is not quite lost when it is not quite at its highest. God sometimes marvellously raiseth the souls of his saints with some close and near approaches unto them, -- gives them a sense of his eternal love, a taste of the embraces of his Son and the inhabitation of the Spirit, without the least intervening disturbance; then this is their assurance. But this life is not a season to be always taking wages in; our work is not yet done; we are not always to abide in this mount; we must down again into the battle, -- fight again, cry again, complain again. Shah the soul be thought now to have lost its assurance? Not at all. It had before assurance with joy, triumph, and exultation; it hath it now, or may have, with wrestling, cries, tears, and supplications. And a man's assurance may be as good, as true, when he lies on the earth with a sense of sin, as when he is carried up to the third heaven with a sense of love and foretaste of glory. In brief, this assurance of salvation is such a gracious, evangelical persuasion of acceptance with God in Christ, and of an interest in the premises of preservation unto the end, wrought in believers by the Holy Ghost, in and through the exercise of faith, as for the most part produceth these effects following: --
(1.) It gives delight in obedience, and draws out love in the duties that unto God we do perform. So much assurance of a comfortable issue of their obedience, of a blessed end of their labors and duties, of their purifying their hearts, and pressing after universal renovation of mind and life, as may make them cheerful in them, as may give love and delight in the pursuit of what they are engaged in, is needful for the saints, and they do not often go without it; and where this is, there is gospel assurance. To run as men uncertain, to fight as those that beat the air, to travel as not any way persuaded of a comfortable entertainment or refreshment at the journey's end, is a state and condition that God doth not frequently leave his people unto; and when he doth, it is a season wherein he receives very little of glory from them, and they very little increase of grace in themselves. Many things, as hath been showed, do interpose, -- many doubts arise and entangling perplexities; but still there is a comfortable persuasion kept alive that there is a rest provided, which makes them willing unto, and cheerful in, their most `difficult duties. This prevaileth in
675
them, that their labor in the Lord, their watchings, praying, suffering, alms, mortification, fighting against temptation, crucifying the flesh with the lusts thereof, shall not be in vain. This gives them such a delight in their most difficult duties as men have in a hard journey towards a desirable home or a place of rest.
(2.) It casts out fear, tormenting fear, such as fills the soul with perplexing uncertainties, hard thoughts of God, and dreadful apprehensions of wrath to come. There are three things spoken concerning that fear which is inconsistent with the assurance of forgiveness -- First, With respect unto its principle, it is from a "spirit of bondage:" <450815>Romans 8:15, "We have not received the spirit of bondage again to fear." It is not such a fear as makes an occasional incursion upon the mind or soul, such as is excited and occasioned by incident darkness and temptation, such as the best, and persons of the highest assurance, are liable and obnoxious unto; but it is such as hath a complete abiding principle in the soul, even a "spirit of bondage," -- a prevailing frame constantly inclining it to fear, or dreadful apprehensions of God and its own condition. Secondly, That it tends to bondage. It brings the soul into bondage: <580214>Hebrews 2:14, 15, he died "to deliver them who through fear of death were all their lifetime subject to bondage." Fear of death as penal, as it lies in the curse, which is that fear that proceeds from a" spirit of bondage," brings the persons in whom it is into bondage; that is, it adds weariness, trouble, and anxiety of mind unto fear, and puts them upon all ways and means imaginable, unduly and disorderly, to seek for a remedy or relief. Thirdly, It hath torment: "Fear hath torment," 1<620418> John 4:18. It gives no rest, no quietness, unto the mind. Now, this is so cast out by gospel assurance of forgiveness, that, though it may assault the soul, it shall not possess it; though it make incursions upon it, it shall not dwell, abide, and prevail in it.
(3.) It gives the soul a hope and expectation of "the glory that shall be revealed," and secretly stirs it up and enlivens it unto a supportment in sufferings, trials, and temptations. This is the "hope which maketh not ashamed," <450505>Romans 5:5, and that because it will never expose the soul unto disappointment. Wherever there is the root of assurance, there will be this fruit of hope. The proper object of it is things absent, invisible, eternal, -- the promised reward, in all the notions, respects, and concernments of it. This hope goes out unto, in distresses, temptations,
676
failings, and under a sense of the guilt and power of sire Hence ariseth a spring of secret relief in the soul, something that calms the heart and quiets the spirit in the midst of many a storm. Now, as, wherever assurance is, there will be this hope; so wherever this secret relieving hope is, it grows on no other root but a living persuasion of a personal interest in the things hoped for.
(4.) As it will do many other things, so, that I may give one comprehensive instance, it will carry them out, in whom it is, to die for Christ. Death, unto men who saw not one step beyond it, was esteemed of all things most terrible. The way and means of its approach add unto its terror. But this is nothing in comparison of what it is unto them who look through it as a passage into ensuing eternity. For a man, then, to choose death rather than life, in the most terrible manner of its approach, expecting an eternity to ensue, it argues a comfortable persuasion of a good state and condition after death. Now, I am persuaded that there are hundreds who, upon gospel, saving accounts, would embrace a stake for the testimony of Jesus, who yet know not at all that they have the assurance we speak of; and yet nothing else would enable them thereunto. But these things being beside the main of my intendment, I shall pursue them no farther; only, the rule is of use -- Let the soul be sure to be well acquainted with the nature of that which it seeks after, and confesseth a sense of the want of.
RULE 3.
Continuance in waiting necessary unto peace and consolation.
Whatever your condition be, and your apprehension of it, yet continue waiting for a better issue, and give not over through weariness or impatience. This rule contains the sum of the great example given us in this psalm. Forgiveness in God being discovered, though no sense of a particular interest therein as yet obtained, that which the soul applies itself unto is diligent, careful, constant, persevering waiting; which is variously expressed in the fifth and sixth verses. The Holy Ghost tells us that "light is sown for the righteous, and gladness for the upright in heart," <199711>Psalm 97:11. Light and gladness are the things now inquired after. Deliverance from darkness, misapprehensions of God, hard and misgiving
677
thoughts of his own condition, is that which a soul in its depths reacheth towards. Now, saith the Holy Ghost, "These things are sown for the righteous." Doth the husbandman, after he casts his seed into the earth, immediately the next day, the next week, expect that it will be harvest? doth he think to reap so soon as he hath sown? or doth he immediately say, "I have labored in vain, here is no return; I will pull up the hedge of this field and lay it waste?" or, "I see a little grass in the blade, but no corn; I will give it to the beasts to devour it?" No; "his God," as the prophet speaks, "doth instruct him to discretion, and doth teach him," -- namely, what he must do, and how he must look for things in their season. And shall not we be instructed by him? "Behold, the husbandman," saith James,
"waiteth for the precious fruit of the earth, and hath long patience for it, until he receive the early and latter rain," <590507>James 5:7.
And is light sown for them that are in darkness, and shall they stifle the seed under the clods, or spoil the tender blade that is springing up, or refuse to wait for the watering of the Spirit, that may bring it forth to perfection? Waiting is the only way to establishment and assurance; we cannot speed by our haste; yea, nothing puts the end so far away as making too much haste and speed in our journey. The ground hereof is, that a sense of a special interest in forgiveness and acceptance is given in to the soul by a mere act of sovereignty. It is not, it will not be, obtained by or upon any rational conclusions or deductions that we can make. All that we can do is but to apply ourselves to the removal of hinderances, for the peace and rest sought for come from mere prerogative:
"When he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him?" Job<183429> 34:29.
Now, what is the way to receive that which comes from mere sovereignty and prerogative? Doth not the nature of the thing require humble waiting? If, then, either impatience cast the soul into frowardness, or weariness make it slothful (which are the two ways whereby waiting is ruined), let not such a one expect any comfortable issue of his contending for deliverance out of his depths. And let not any think to make out their difficulties any other way: their own reasonings will not bring them to any establishing conclusion; for they may lay down propositions, and have no
678
considerable objections to lie against either of them, and yet be far enough from that sweet consolation, joy, and assurance which is the product of the conclusion, when God is not pleased to give it in. Yea, a man may sometimes gather up consolation to himself upon such terms, but it will not abide. So did David, <193006>Psalm 30:6, 7. He thus argues with himself: "He whose mountain is made strong, to whom God is a defense, he shall never be moved nor be shaken; but I am thus settled of God: therefore I shall not be moved." And therein he rejoiceth. It is an expression of exultation that he useth; but what is the issue of it? In the midst of these pleasing thoughts of his, "God hides his face," and "he is troubled;" he cannot any longer draw out the sweetness of the conclusion mentioned. It was in him before from the shinings of God's countenance, and not from any arguings of his own.
No disappointment, then, no tediousness or weariness, should make the soul leave waiting on God, if it intend to attain consolation and establishment. So dealeth the church, <250321>Lamentations 3:21, "This I recall to mind, therefore have I hope." What is that she calls to mind? This, that "it is of the LORD'S mercy that we are not consumed, because his compassions fail not," verse 22; -- "I will yet hope, I will yet continue in my expectation upon the account of never-failing compassion, of endless mercies in him, whatever my present condition be." And thence she makes a blessed conclusion, verse 26, "It is good that a man should both hope and quietly wait for the salvation of the LORD." And this is our third rule: -- It is good to hope and wait, whatever our present condition be, and not to give over, if we would not be sure to fall; whereunto I speak no more, because the close of this psalm insists wholly on this duty, which must be farther spoken unto.
RULE 4.
Remove the hinderances of believing by a searching out of sin -- Rules and directions for that duty.
Seeing, in the course of `our believing and obedience, that which is chiefly incumbent on us, for our coming up to establishment and consolation, is spiritual diligence in the removal of the hinderances thereof, let the soul that would attain thereunto make thorough work in the search of sin, even
679
to the sins of youth, that all scores on that account may clearly be wiped out. If there be much rubbish left in the foundation of the building, no wonder if it always shake and totter. Men's leaving of any sin unsearched to the bottom will poison all their consolation. David knew this when, in dealing with God in his distresses, he prays that he would not" remember the sins and transgressions of his youth," <192507>Psalm 25:7. Youth is oftentimes a time of great vanity and unmindfulness of God; many stains and spots are therein usually brought upon the consciences of men. "Childhood and youth are vanity," <211110>Ecclesiastes 11:10; not because they soon pass away, but because they are usually spent in vanity, as the following advice of <211201>Ecclesiastes 12:1, to remember God in those days, doth manifest The way of many is to wear such things out of mind, and not to walk in a sense of their folly and madness, -- never to make thorough work with God about them. I speak of the saints themselves; for with others that live under the means of grace, whom God intends any way to make useful and industrious in their generation, this is the usual course -- by convictions, restraining grace, afflictions, love of employment and repute, God gives them another heart than they had for a season; another heart, but not a new heart. Hence, another course of life, another profession, other actions than formerly, do flow. With this change they do content themselves; they look on what is past perhaps with delight, or as things fit enough for those days, but not for those they have attained unto. Here they rest; and therefore never come to rest,
But I speak of the saints themselves, who make not such thorough, full, close work in this kind as they ought. An after-reckoning may come in on this hand to their own disturbance, and an unconquerable hinderance of their peace and settlement be brought in, on this account. So was it with Job, Job<181326> 13:26, "He maketh me to possess the iniquities of my youth." God filled his heart, his thoughts, his mind, with these sins, -- made them abide with him, so that he possessed them; they were always present. with him. He made the sins of his youth the sufferings of his age. And it is a sad thing, as one speaks, when young sins and old bones meet together; as Zophar, Job<182011> 20:11, "His bones are full of the sins of his youth." The joyous frame of some men's youth makes way for sad work in their age. Take heed, young ones! you are doing that which will abide with you to age, if not to eternity. This possessing of the sins of youth, Job calls the
680
"writing of bitter things against him;" as, indeed, it is impossible but that sin should be bitter one time or other. God calls it "a root that beareth gall and wormwood," <052918>Deuteronomy 29:18; "a root of bitterness springing up into defilement," <581215>Hebrews 12:15. This, then, is to be searched out to the bottom. Israel will not have success nor peace whilst there is an Achan in the camp. Neither success in temptation nor consolation in believing is to be expected, whilst any Achan, any sin unreckoned for, lies on the conscience.
Now, for them who would seriously accomplish a diligent search in this matter, which is of such importance unto them, let them take these two directions --
1. Let them go over the consideration of those sins, and others of the like nature, which may be reduced unto the same general heads with them, which we laid down before as the sins which generally cast men into depths and entanglements. And if they find they have contracted the guilt of any of them, let them not think it strange that they are yet bewildered in their condition, and do come short of a refreshing sense of peace with God or an interest in forgiveness. Rather let them admire the riches of patience, grace, and forbearance, that they are not cast utterly out of all hopes of a recovery. This will speed an end unto their trouble, according to the direction given.
2. Let them cast the course of their times under such heads and seasons as may give them the more clear and distinct view and apprehension of the passages in them between God and their souls which may have been provoking unto him.
As, first, for the state of their inward man, let them consider, --
(1.) The unregenerate part of their lives, that which was confessedly so, before they had any real work of God upon their hearts; and therein inquire after two things -- First, If there were then any great and signal eruptions of sins against God; for of such God requires that a deep sense be kept on our souls all our days. How often do we find Paul calling over the sins of his life and ways before his conversion! "I was," saith he, "injurious, and a blasphemer." Such reflections ought persons to have on any great provoking occasions of sin, that may keep them humble, and
681
necessitate them constantly to look for a fresh sense of pardon through the blood of Christ. If such sins lie neglected, and not considered according to their importance, they will weaken the soul in its comforts whilst it lives in this world. Secondly, If there were any signal intimations made of the good-will and love of God to the soul, which it broke off from through the power of its corruption and temptation, they require a due humbling consideration all our days. But this hath been before spoken unto.
(2.) In that part of our lives which, upon the call of God, we have given up unto him, there are two sorts of sins that do effectually impeach our future peace and comfort; which ought therefore to be frequently reviewed and issued in the blood of Christ -- First, Such as, by reason of any aggravating circumstances, have been accompanied with some especial unkindness towards God. Such are sins after warnings, communications of a sense of love, after particular engagements against them, relapses, omissions of great opportunities and advantages for the furtherance of the glory of God in the world. These kinds of sins have much unkindness attending them, and will be searched out if we cover them. Secondly, Sins attended with scandal towards fewer or more, or any one single person who is or may be concerned in us. The aggravations of these kinds of sins are commonly known.
(3.) The various outward states and conditions which we have passed through, as of prosperity and afflictions, should in like manner fall under this search and consideration. It is but seldom that we fill up our duty or answer the mind of God in any dispensation of providence, and if our neglect herein be not managed aright, they will undoubtedly hinder and interrupt our peace.
RULE 5.
The fifth rule -- Distinction between unbelief and jealousy. Learn to distinguish between unbelief and jealousy.
There is a twofold unbelief: --
1. That which is universal and privative, such as is in all unregenerate persons; they have no faith at all, -- that is, they are dead men, and have
682
no principles of spiritual life. This I speak not of; it is easily distinguished from any grace, being the utter enemy and privation as it were of them all.
2. There is an unbelief partial and negative, consisting in a staggering at or questioning of the promises. This is displeasing to God, a sin which is attended with unknown aggravations, though men usually indulge it in themselves It is well expressed, <197819>Psalm 78:19, 20. God had promised his presence to the people in the wilderness to feed, sustain, and preserve them. How did they entertain these promises of God? "Can he," say they, "give bread? can he provide flesh for his people?" verse 20. What great sin, crime, or offense is in this inquiry? Why, verse 19, this is called speaking against God: "They spake against God; they said, Can he furnish a table in the wilderness?" Unbelief in question of the promises is a "speaking against God;" a "limiting of the Holy One of Israel," as it is called, verse 41; an assigning of bounds to his goodness, power, kindness, and grace, according to what we find in ourselves, which he abhors. By this unbelief we make God like ourselves; that is, our limiting of him, expecting no more from him than either we can do, or see how it may be done. This, you will say, was a great sin in the Israelites, because they had no reason to doubt or question the promises of God. It is well we think so now; but when they were so many thousand families, that had not one bit of bread nor drop of water aforehand for themselves and their little ones, there is no doubt but they thought themselves to have as good reason to question the promises as any one of you can think that you have. We are ready to suppose that we have all the reasons in the world: every one supposeth he hath those that are more cogent than any other hath to question the promises of grace, pardon, and forgiveness; and therefore the questioning of them is not their sin, but their duty. But pretend what we will, this is speaking against God, limiting of him; and that which is our keeping off from steadfastness and comfort.
But now there may be a jealousy in a gracious heart concerning the love of Christ, which is acceptable unto him, at least which he is tender towards, that may be mistaken for this questioning of the promises by unbelief, and so help to keep the soul in darkness and disconsolation. This the spouse expresseth in herself: <220806>Song of Solomon 8:6, "Love is strong as death; jealousy is hard as the grave: the coals thereof are coals of fire, which hath a most vehement flame." Love is the foundation, the root; but yet it bears
683
that fruit which is bitter, although it be wholesome, -- that which fills the soul with great perplexities, and makes it cry out for a nearer and more secure admission into the presence of Christ. "Set me," saith the spouse, "as a seal upon thine heart, as a seal upon thine arm: for jealousy is cruel as the grave;" -- "I cannot bear this distance from thee, these fears of my being disregarded by thee. `Set me as a seal upon thine heart.'"
Now, this spiritual jealousy is the solicitousness of the mind of a believer, who hath a sincere love for Christ, about the heart, affection, and good-will of Christ towards it, arising from a consciousness of its own unworthiness to be beloved by him or accepted with him. All causeless jealousy ariseth from a secret sense and conviction of unworthiness in the person in whom it is, and a high esteem of him that is the object of it, or concerning whose love and affection any one is jealous. So it is with this spiritual jealousy. The root of it is love, sincere love, that cannot be "quenched by waters" nor "drowned by floods," verse 7, -- which nothing can utterly prevail against or overcome. This gives the soul high thoughts of the glorious excellencies of Christ, fills it with admiration of him; these are mixed with a due sense of its own baseness, vileness, and unworthiness to be owned by him or accepted with him. Now, if these thoughts, on the one hand and on the other, be not directed, guided, and managed aright by faith, -- which alone can show the soul how the glory of Christ consisteth principally in this, that he, being so excellent and glorious, is pleased to love us with love inexpressible who are vile and sinful, -- questionings about the love of Christ, and those attended with much anxiety and trouble of mind, will arise. Now, this frame may some -- times be taken for a questioning of the promises of God, and that to be a defect in faith which is an excess of love, or at most such an irregular acting of it as the Lord Christ will be very tender towards, and which is consistent with peace and a due sense of the forgiveness of sins. Mistake not, then, these one for another, lest much causeless unquietness ensue in the judgment which you are to make of yourselves.
But you will say, "How shall we distinguish between these two, so as not causelessly to he disquieted and perplexed?" I answer briefly, --
1. Unbelief, working in and by the questioning of the promises of God, is a weakening, disheartening, dispiriting thing. It takes off the edge of the soul
684
from spiritual duties, and weakens it both as unto delight and strength. The more any one questions the promises of God, the less life, power, joy, and delight in obedience he hath; for faith is the spring and root of all other graces, and according as that thriveth or goeth backwards so do they all. Men think sometimes that their uncertainty of the love of God, and of acceptance with him by the forgiveness of sin, doth put them upon the performance of many duties; and they can have no rest or peace in the omission of them. It may be it is so; yea, this is the state and condition with many. But what are these duties? and how are they performed? and what is their acceptance with God? The duties themselves are legal; which denomination ariseth not from the nature, substance, or matter of them, for they may be the same that are required and enjoined in the gospel, but from the principle from whence they proceed and the end to which they are used. Now these in this case are both legal; their principle is legal fear, and their end is legal righteousness, -- the whole attendance unto them a "seeking of righteousness as it were by the works of the law." And how are they performed? Plainly, with a bondage-frame of spirit, without love, joy, liberty, or delight. To quiet conscience, to pacify God, are the things in them aimed at, all in opposition to the blood and righteousness of Christ. And are they accepted with God? Let them be multiplied never so much, he everywhere testifieth that they are abhorred by him. This, then, unbelief mixed with convictions will do. It is the proper way of venting and exercising itself where the soul is brought under the power of conviction. But as unto gospel obedience, in all the duties of it, to he carried on in communion with God by Christ and delight in him, all questioning of the promises weakens and discourageth the soul, and makes them all wearisome and burdensome unto it.
But the jealousy that is exercised about the person and love of Christ unto the soul is quite of another nature, and produceth other effects. It cheers, enlivens, and enlargeth the soul, stirs up to activity, earnestness, and industry in its inquiries and desires after Christ. "Jealousy," saith the spouse, "` is hard as the grave;' therefore, ` set me as a seal upon thine heart, as a seal upon thine arm. `" It makes the soul restlessly pant after nearer, more sensible, and more assured communion with Christ; it stirs up vigorous and active spirits in all duties Every doubt and fear that it ingenerates concerning the love of Christ stirs up the soul unto more
685
earnestness after him, delight in him, and sedulous watching against every thing that may keep it at a distance from him, or occasion him to hide, withdraw, or absent himself from it.
2. Unbelief, that works by questioning of the promises, is universally selfish; it begins and ends in self. Self-love, in desires after freedom from guilt, danger, and punishment, is the life and soul of it. May this end be attained, it hath no delight in God; nor doth it care what way it be attained, so it may be attained. May such persons have any persuasions that they shall be freed from death and hell, be it by the works of the law or by the observance of any inventions of their own, whether any glory ariseth unto God from his grace and faithfulness or no, they are not solicitous.
The jealousy we speak of hath the person of Christ and his excellency for its constant object. These it fills the mind with in many and various thoughts, still representing him more and more amiable and more desirable unto the soul: so doth the spouse upon the like occasion, as you may see at large, <220509>Song of Solomon 5:9-16. Being at some loss for his presence, for he had withdrawn himself, not finding her wonted communion and intercourse with him, fearing that, upon her provocation, she might forfeit her interest in his love, she falls upon the consideration of all his excellencies; and thereby the more inflames herself into desires after his company and enjoyment. All these diverse things may be thus distinguished and discerned.
RULE 6.
Distinction between faith and spiritual sense.
Learn to distinguish between faith and spiritual sense.
This rule the apostle gives us, 2<470507> Corinthians 5:7, "We walk by faith, and not by sight." It is the sight of glory that is especially here intended. But faith and sense in any kind are clearly distinguished. That may be believed which is not felt; yea, it is the will and command of God that faith should stand and do its work where all sense fails, <230110>Isaiah 1:10. And it is with spiritual sense in this matter as it is with natural. Thomas would not believe unless he saw the object of his faith with his eyes, or felt it with his hand. But saith our Savior, "Blessed are they that have not seen, and
686
yet believe," -- who believe upon the testimony of God, without the help of their own sense or reason. And if we will believe no more of God, of his love, of his grace, of our acceptance with him, than we have a spiritual affecting sense of, we shall be many times at a loss. Sensible impressions from God's love are great springs of joy; but they are not absolutely necessary unto peace, nor unto an evidence that we do believe.
We will deal thus with the vilest person living, -- we will believe him whilst we have the certainty of our sense to secure us. And if we deal so with God, what's there in our so doing praiseworthy? The prophet tells us what it is to believe in respect of providence, <350317>Habakkuk 3:17. When there is nothing left outward and visible to support us, then to rest quietly on God, that is to believe: so <197326>Psalm 73:26. And the apostle, in the example of Abraham, shows us what it is to believe with respect unto a special promise: <450418>Romans 4:18, "Against hope, he believed in hope." When he saw not any outward ordinary means for the accomplishment of the promise, when innumerable objections arose against any such hope as might have respect unto such means, yet he resolved all his thoughts into the faithfulness of God in the promise, and therein raised a new hope in its accomplishment; so in hope believing against hope.
To clear this matter, you must observe what I intend by this spiritual sense, which you must learn to distinguish faith from, and to know that true faith interesting the soul in forgiveness may be without it; that so you may not conclude unto a real want of pardon from the want of the refreshing sense of it.
Grace in general may be referred unto two heads --
1. Our acceptation with God through Christ, the same upon the matter with the forgiveness of sin that we are treating of; and,
2. Grace of sanctification from God in Christ. Of each of these there is a spiritual sense or experience to be obtained, in both distinguished from faith that gives us a real interest in forgiveness
1. Of the first, or the spiritual sense that we have of acceptance with God, there are sundry parts or degrees; as, first, hereunto belongs peace with God: <450501>Romans 5:1, "Being justified by faith, we have peace with God." This peace is the rest and composure of the soul emerging out of troubles,
687
upon the account of the reconciliation and friendship made for it by the blood of Christ. And it hath, as all peace hath, two parts, -- first, a freedom from war, trouble, and distress; and, secondly, rest, satisfaction, and contentment in the condition attained; -- and this, at least the second part of it, belongs unto the spiritual sense that we inquire after. Again: there is in it "joy in the Holy Ghost," called "joy unspeakable, and full of glory," 1<600108> Peter 1:8; as also "glorying in the Lord" upon the account of his grace, <234509>Isaiah 45:9. 5; with many the like effects, proceeding from a "shedding abroad of the love of God in our hearts," <450505>Romans 5:5.
Yea, you say, these are the things you aim at; these are the things you would attain, and be filled withal. It is this peace, this joy, this glorying in the Lord, that you would always be in the possession of. I say, you do well to desire them, to seek and labor after them, -- they are purchased by Christ for believers; but you will do well to consider under what notion you do desire them. If you look on these things as belonging to the essence of faith, without which you can have no real interest in forgiveness or acceptance with God, you greatly deceive your own souls, and put yourselves out of the way of obtaining of them. These things are not believing, nor adequate effects of it, so as immediately to be produced wherever faith is; but they are such consequents of it as may or may not ensue upon it, according to the will of God. Faith is a seed that contains them virtually, and out of which they may be in due time educed by the working of the word and Spirit; and the way for any soul to be made partaker of them is to wait on the sovereignty of God's grace, who createth peace in the exercise of faith upon the promises. He, then, that would place believing in these things, and will not be persuaded that he doth believe until he is possessed of them, he doth both lose the benefit, advantage, and comfort of what he hath, and, neglecting the due acting of faith, puts himself out of the way of attaining what he aimeth at.
These things, therefore, are not needful to give you a real saving interest in forgiveness, as it is tendered in the promise of the gospel by the blood of Christ. And it may be it is not the will of God that ever you should be intrusted with them. It may be it would not be for your good and advantage so to be. Some servants that are ill husbands must have their wages kept for them to the year's end, or it will do them no good. It may be, some would be such spendthrifts of satisfying peace and joy, and be so
688
diverted by them from attending unto some necessary duties, -- as of humiliation, mortification, and self-abasement, without which their souls cannot live, -- that it would not be much to their advantage to be intrusted with them. It is from the same care and love that peace and joy are detained from some believers, and granted unto others.
You are therefore to receive forgiveness by a pure act of believing, in the way and manner before at large described. And do not think that it is not in you unless you have constantly a spiritual sense of it in your hearts. See, in the meantime, that your faith bringeth forth obedience, and God in due time will cause it to bring forth peace.
2. The like may be said concerning the other head of grace, though it be not so direct unto our purpose, yet tending also to the relief of the soul in its depths. This is the grace that we have from God in Christ for our sanctification. When the soul cannot find this in himself; when he hath not a spiritual sense and experience of its inbeing and power; when it cannot evidently distinguish it from that which is not fight or genuine, -- it is filled with fears and perplexities, and thinks it is yet in its sin. He is so, indeed, who hath no grace in him; but not he always who can find none in him. But these are different things. A man may have grace, and yet not have it at sometimes much acting; he may have grace for life, when he hath it not for fruitfulness and comfort, though it be his duty so to have it, <660302>Revelation 3:2; 2<550106> Timothy 1:6. And a man may have grace acting in him, and yet not know, not be sensible, that he hath acting grace. We see persons frequently under great temptations of apprehension that they have no grace at all, and yet at the same time, to the clearest conviction of all who are able to discern spiritual things, sweetly and genuinely to act faith, love, submission unto God, and that in a high and eminent manner. <198801>Psalm 88, Heman complains that he was "free among the dead, "" a man of no strength," verses 4, 5, -- as one that had no spiritual life, no grace. This afflicted his mind, and almost distracted him, verse 15; and yet there can be no greater expressions of faith and love to God than are mixed with his complaints.
These things, I say then, are not to be judged of by spiritual sense, but we are to live by faith about them. And no soul ought to conclude, that
689
because it hath not the one it hath not the other, -- that because it hath not joy and peace, it hath no interest in pardon and forgiveness.
RULE 7.
The seventh rule -- Mix not foundation and building work together.
Mix not too much foundation and building work together. Our foundation in dealing with God is Christ alone, mere grace and pardon in him.
Our building is in and by holiness and obedience, as the fruits of that faith by which we have received the atonement. And great mistakes there are in this matter, which bring great entanglements on the souls of men. Some are all their days laying of the foundation, and are never able to build upon it unto any comfort to themselves or usefulness unto others; and the reason is, because they will be mixing with the foundation stones that are fit only for the following building. They will be bringing their obedience, duties, mortification of sin, and the like, unto the foundation. These are precious stones to build with, but unmeet to be first laid, to bear upon them the whole weight of the building. The foundation is to be laid, as was said, in mere grace, mercy, pardon in the blood of Christ. This the soul is to accept of and to rest in merely as it is grace, without the consideration of any thing in itself, but that it is sinful and obnoxious unto ruin. This it finds a difficulty in, and would gladly have something of its own to mix with it. It cannot tell how to fix these foundation-stones without some cement of its own endeavors and duty; and because these things will not mix, they spend a fruitless labor about it all their days. But if the foundation be of grace, it is not at all of works; for "otherwise grace is no more grace." If any thing of our own be mixed with grace in this matter, it utterly destroys the nature of grace; which if it be not alone, it is not at all. But doth this not tend to licentiousness? doth not this render obedience, holiness, duties, mortification of sin, and good works needless? God forbid; yea, this is the only way to order them aright unto the glory of God. Have we nothing to do but to lay the foundation? Yes; all our days we are to build upon it, when it is surely and firmly laid. And these are the means and ways of our edification. This, then, is the soul to do who would come to peace and settlement -- Let it let go all former endeavors, if it have been engaged unto any of that kind, and let it alone receive, admit of, and adhere to, mere
690
grace, mercy, and pardon, with a full sense that in itself it hath nothing for which it should have an interest in them, but that all is of mere grace through Jesus Christ: "Other foundation can no man lay." Depart not hence until this work be well over. Surcease not an earnest endeavor with your own hearts to acquiesce in this righteousness of God, and to bring your souls unto a comfortable persuasion that "God for Christ's sake hath freely forgiven you all your sins." Stir not hence until this be effected. If you have been engaged in another way, -- that is, to seek for an interest in the pardon of sin by some endeavors of your own, -- it is not unlikely but that you are filled with the fruit of your own doings; that is, that you go on with all kinds of uncertainties, and without any kind of constant peace. Return, then, again hither; bring this foundation-work to a blessed issue in the blood of Christ; and when that is done, up and be doing.
You know how fatal and ruinous it is for souls to abuse the grace of God and the apprehension of the pardon of sins in the course of their obedience, -- to countenance themselves in sin or the negligence of any duty; this is to turn the grace of God into wantonness, as we have elsewhere at large declared. And it is no less pernicious to bring the duties of our obedience, any reserves for them, any hopes about them, into the matter of pardon and forgiveness, as we are to receive them from God. But these things, as they are distinct in themselves, so they must be distinctly managed in the soul; and the confounding of them is that which disturbs the peace and weakens the obedience of many. In a confused manner they labor to keep up a life of grace and duty; which will be in their places conjoined, but not mixed or compounded.
First, to take up mercy, pardon, and forgiveness absolutely on the account of Christ, and then to yield all obedience in the strength of Christ and for the love of Christ, is the life of a believer, <490208>Ephesians 2:8-10.
RULE 8.
The eighth rule -- Spend not time in heartless complaints.
Take heed of spending time in complaints when vigorous actings of grace are your duty.
691
Fruitless and heartless complaints, bemoanings of themselves and their condition, is the substance of the profession that some make. If they can object against themselves, and form complaints out of their conditions, they suppose they have done their duty. I have known some who have spent a good part of their time in going up and down from one to another with their objections and complaints. These things are contrary to the life of faith. It is good, indeed, in our spiritual distresses, to apply ourselves unto them who are furnished with the tongue of the learned, to know how to speak a word in season unto him that is weary; but for persons to fill their minds and imaginations with their own objections and complaints, not endeavoring to mix the words that are spoken for their relief and direction with faith, but going on still in their own way, this is of no use or advantage. And yet some, I fear, may please themselves in such course, as if it had somewhat of eminency in religion in it.
Others, it may be, drive the same trade in their thoughts, although they make not outwardly such complaints. They are conversant, for the most part, with heartless despondings. And in some they are multiplied by their natural constitutions or distempers. Examples of this kind occur unto us every day. Now, what is the advantage of these things? What did Zion get when she cried, "The LORD hath forsaken me, and my Lord hath forgotten me?" or Jacob, when he said, "My way is hid from the LORD, and my judgment is passed over from my God?" Doubtless they did prejudice themselves. How doth David rouse up himself when he found his mind inclinable unto such a frame? for having said, "Why dost thou cast me off? why go I mourning because of the oppression of the enemy?" he quickly rebukes and recollects himself, saying,
"Why art thou cast down, O my soul? and why art thou disquieted within me? hope in God," <194302>Psalm 43:2, 5.
We must say, then, unto such heartless complainers, as God did to Joshua, "Get you up; why lie you thus upon your faces?" Do you think to mend your condition by wishing it better, or complaining it is so bad? Are your complaints of want of an interest in forgiveness a sanctified means to obtain it? Not at all; you will not deal so with yourselves in things natural or civil. In such things you will take an industrious course for a remedy or for relief. In things of the smallest importance in this world and unto this
692
life, you will not content yourselves with wishing and complaining; as though industry in the use of natural means, for the attaining of natural ends, were the ordinance of God, and diligence in the use of spiritual means, for the obtaining of spiritual ends, were not.
Do not consult your own hearts only. What is it that the Scripture calls for in your condition? Is it not industry and activity of spirit? And what doth the nature of the thing require? Distress that is yet hoped to be conquered evidently calls for industry and diligence in the use of means for deliverance. If you are past hope, it avails not to complain; if you are not, why do you give up yourselves to despondencies? Our Savior tells us that "the kingdom of heaven suffereth violence, and the violent take it by force," <401112>Matthew 11:12. It is not of the outward violence of its enemies seeking to destroy it that our Savior speaks, but of that spiritual fervency and ardency of mind that is in those who intend to be partakers of it; for bia>zetai, "is taken by force," <421616>Luke 16:16, is no more but euaj ggeli>zetai, "is preached;" -- "The kingdom of God is preached, and every man presseth into it." Pressing into it, and taking it by force, are the same thing. There is, then, a violence, a restless activity and vigor of spirit, to be used and exercised for an interest in this kingdom. Apply this to your condition. Are you in depths and doubts, staggering and uncertain, not knowing what is your condition, nor whether you have any interest in the forgiveness that is with God Are you tossed up and down between hopes and fears? [Do you] want peace, consolation, and establishment? Why lie you upon your faces? Get up, watch, pray, fast, meditate, offer violence to your lusts and corruptions; fear not, startle not at their crying or importunities to be spared; press unto the throne of grace by prayers, supplications, importunities, restless requests. This is the way to take the kingdom of heaven. These things are not peace, they are not assurance; but they are part of the means that God hath appointed for the attainment of them.
What, then, is the peculiar instruction that is proper for souls in this condition? That, plainly, of the apostle, 2<610110> Peter 1:10, "Give diligence to make your calling and election sure." "Alas!" saith the soul, "I am at no certainty, but rather am afflicted and tossed, and not comforted. My heart will come to no stability. I have no assurance, know not whether I am chosen or called; yea, fear that my latter end will be darkness and sorrow.
693
There is, I confess, forgiveness with God, but [I] justly fear I shall never be made partaker of it." What is the usual course that is taken in such complaints by them to whom they are made? Mostly, they have a good opinion of them that come with these complaints; they judge them to be godly and holy, though much in the dark. If they knew them not before, yet upon these complaints they begin to be well persuaded of them. Hereupon, they are moved with pity and compassion, and troubled to see them in their perplexities, and set themselves to tender relief unto them: they mind them of the gracious promises of the gospel; it may be, fix upon some one or more of them in particular, which they explain to them; thence they mind them of the abundant grace and tender love of the Father, of the merciful care of our High Priest, his readiness and ability to save, his communications of such favors unto them as they perceive not. By such ways and means, by such applications, do they seek to relieve them in the state and condition wherein they are. But what is the issue? Doth not this relief prove, for the most part, like the morning cloud, and as the early dew? A little refreshment it may be it yields for a season, but is quickly again dried up, and the soul left in its heartless, withering condition.
You will say, then, "Do you condemn this manner of proceeding with the souls of men in their doubts, fears, and distresses? or would you have them pine away under the sense of their condition, or abide in this uncertainty all their days?" I answer, No; I condemn not the way; I would not have any left comfortless in their depths. But yet I would give these two cautions --
1. That spiritual wisdom and prudence is greatly required in this matter, in the administration of consolation to distressed souls. If in any thing, the tongue of the spiritually learned is required herein, -- namely, in speaking a word in season to them that are weary. A promiscuous drawing out of gospel consolations, without a previous right judgment concerning the true state and condition of the souls applied unto, is seldom useful, ofttimes pernicious. And let men take care how they commit their souls and consciences unto such who have good words in readiness for all comers.
2. If counsel and consolation of this kind be given, special and distinct from the advice we are upon of watchfulness, diligence, spiritual violence in a way of duty, it is exceeding dangerous, and will assuredly prove
694
useless; for let us see what counsel the Holy Ghost gives in this condition unto them who would make their "calling and election sure," who would be freed from their present fears and uncertainties, who complain of their darkness and dangers. Why, saith he, "Giving all diligence, add to your faith virtue," and so on, 2<610105> Peter 1:5-7; "for," saith he, "if ye do these things ye shall never fall: for so an entrance shall be ministered unto you abundantly into the everlasting kingdom of our Lord and Savior Jesus Christ," verse 11. You who are now in the skirts of it, who know not whether you belong to it or no, you shall have an entrance into the kingdom of Christ, and all the joy, comforts, consolations, and glory of it shall be richly administered unto you. This is the advice that the Holy Ghost gives in this case; and this is the blessed promise annexed unto the following of this advice; and this the former compassionate course of administering consolation is not to be separated from.
But you will, it may be, here say, "We are so dead and dull, so chained under the power of corruptions and temptations, that we are not able thus to put forth the fruit of a spiritual life in adding one grace unto another." But do you use diligence, study, endeavors, all diligence, diligence at all times, in all ways by God appointed, all manner of diligence within and without, in private and public, to this end and purpose? Do you study, meditate, pray, watch, fast, neglect no opportunity, keep your hearts, search, try, examine yourselves, flee temptations and occasions of cooling, deadening, and stifling grace? Do these things abound in you? Alas! you cannot do thus, you are so weak, so indisposed. But, alas! you will not, you will not part with your ease, you will not crucify your lusts, you will not use all diligence; but must come to it, or be contented to spend all your days in darkness, and to lie down in sorrow.
Thus do men frequently miscarry. Is it any news, for persons to bewail the folly of their nature and ways in the morning and evening, and yet scarce stand upon their watch any part of the day, or in any occasion of the day? Is this "giving all diligence?" Is this "working out our salvation with fear and trembling?" And may we not see professors even indulging themselves in ways of vanity, folly, wrath, envy, sloth, and the like, and yet complain at what a loss they are, how unquiet, how uncertain? God forbid it should be otherwise with you, or that we should endeavor to speak peace unto you in any such a frame. To hear of a person that he
695
walks slothfully, carelessly, or indulgeth his corruptions, and to find him complaining that he is at a loss whether he have any interest in pardon or no; to give or tender comfort to such mourners, without a due admonition of their duty to use diligence in the use of means, for to help on their delivery out of the condition wherein they are, is to tender poison unto them.
To this, then, the soul must come that is in depths, if it intend to be delivered. Heartless complaints, with excuses to keep it from vigorous, spiritual diligence, must be laid aside; if not, ordinarily, peace, rest, and stability will not be obtained. A great example hereof we have in the spouse, <220502>Song of Solomon 5:2-8. She is drowsy and indisposed unto communion with Christ, whereunto she is invited, verse 2; this puts her upon making excuses, from the unfitness of the time, and her present indisposition and unpreparedness as to the duty whereunto she was called, verse 3. Hereupon Christ withdraws his presence from her, and leaves her at a loss as to her former comforts, verse 6. What course doth she now take? Doth she now lie down again in her former slumber? doth she make use of her former excuses and pretences why she should not engage into the duties she was called unto? No such thing; but now, with all earnestness, diligence, sedulity, and importunity, she engageth in all manner of duties, whereby she may recover her former comforts, as you may see in the text. And this must be the course of others who would obtain the same success. Spiritual peace and sloth will never dwell together in the same soul and conscience.
RULE 9.
The ninth rule -- Take heed of undue expressions concerning God and his ways in distress.
Take heed, in doubts, distresses, and perplexities, of hard thoughts of God, hasty unweighed expressions concerning him or his ways, or of secret resolves that it were as good give over waiting as continue in the state wherein you are, seeing your condition is remediless.
On three occasions are such thoughts and resolves apt to befall the minds of men; which sometimes break forth into unwarrantable expressions concerning God himself and his ways --
696
1. In deep perplexities of mind, by reason of some pressing terror from the Lord.
2. On the long wearisome continuance of some tempting distress; and hereof we have many examples, some whereof shall be mentioned.
3. In spiritual disappointments, through the strength of lust or temptation. When a person hath, it may be, recovered himself, through grace, from a perplexing sense of the guilt of some sin, or it may be from a course, shorter or longer, lesser or greater, of backsliding and negligent walking with God, and therein goes on cheerfully for a season in the course of his obedience; if this person, through the power of temptation, subtilty of lusts, neglect of watchfulness, by one means or other, is surprised in the sins or ways that he had relinquished, or is turned aside from the vigor of that course wherein he was engaged, he may be exposed not only to great despondencies, but also be overtaken with secret resolves to give over contending, seeing it is to no more purpose, nay, to no purpose, and that God regards him not at all.
Take an instance or two in each kind: --
The first we have in Job, in the extremity of his trials and terrors from the Lord. See, among other places, Job<181003> 10:3: "Is it," saith he to God, "good unto thee that thou shouldest oppress, that thou shouldest despise the work of thine hands?" All! poor worms, with whom have we to do? "Who shall say unto a king, Thou art wicked? and to princes, Ye are ungodly? And will ye speak to Him who respecteth not the person of princes, nor regardeth them more than the poorest in the earth?" And see what conclusions from such thoughts as these he doth infer: Job<181416> 14:16, 17,
"Thou numberest my steps: dost thou not watch over my sin? My transgression is sealed up in a bag, and thou sewest up mine iniquity."
He chargeth God to be his enemy, one that watched for all opportunities and advantages against him, that seemed to be glad at his halting, and take care that none of his sins should be missing when he intended to deal with him. Had this indeed been the case with him, he had perished unto eternity, as elsewhere he acknowledged.
697
Of the other we have an instance in the church: <250318>Lamentations 3:18, "I said, My strength and my hope is perished from the LORD." Present grace in spiritual strength and future expectation of mercy are all gone. And what is got by this? Secret hard thoughts of God himself are hereby ingenerated: as verse 8, "When I cry and shout, he shutteth out my prayer;" verse 44, "Thou hast covered thyself with a cloud, that our prayer should not pass through." These things are grievous unto God to bear, and no way useful to the soul in its condition; yea, they more and more unfit it for every duty that may lie in a tendency to its relief and deliverance.
So was it with Jonah: <320204>Jonah 2:4, "I said, I am east out of thy sight;" -- "All is lost and gone with me; as good give over as contend; I do but labor in vain. Perish I must, as one cast out of the sight of God." The like complaints fell also from Heman in his distress, <198801>Psalm 88.
The general who heard one of his soldiers cry out, upon a fresh onset of the enemy, "Now we are undone, now we are ruined," called him a traitor, and told him it was not so whilst he could wield his sword. It is not for every private soldier on every danger to make judgment of the battle; that is the work of the general. Jesus Christ is "the captain of our salvation;" he hath undertaken the leading and conduct of our souls through all our difficulties. Our duty is to fight and contend; his work is to take care of the event, and to him it is to be committed.
That, then, you make a due use of this rule, keep always in your minds these two considerations --
1. That it is not for you to take the judgment of Christ out of his hand, and to be passing sentence upon your own souls. Judgment as to the state and condition of men is committed unto Christ, and to him it is to be left. This we were directed unto in our first rule, and it is of special use in the case under consideration. Self-judging in reference unto sin and the demerit of it is our duty. The judging of our state and condition in relation unto the remedy provided is the office and work of Jesus Christ, with whom it is to be left.
2. Consider that hard thoughts of what God will do with you, and harsh desponding sentences pronounced against yourselves, will insensibly
698
alienate your hearts from God. It may be when men's perplexities are at the height, and the most sad expressions are as it were wrested from them, they yet think they must justify God, and that they do so accordingly. But yet such thoughts as those mentioned are very apt to infect the mind with other inclinations: for after a while they will prevail with the soul to look on God as an enemy, as one that hath no delight in it; and what will be the consequence thereof is easily discernible. None will continue to love long where they expect no returns. Suffer not, then, your minds to be tainted with such thoughts; and let not God be dishonored by any such expressions as reflect on that infinite grace and compassion which he is exercising towards you.
RULE 10.
The tenth rule -- Duly improve the least appearances of God in a way of grace or pardon.
If you would come to stability, and a comforting persuasion of an interest in forgiveness by the blood of Christ, improve the least appearances of him unto your souls, and the least intimations of his love in pardon, that are made unto you in the way of God. The spouse takes notice of her Husband, and rejoiceth in him, when he stands behind the wall, when he doth but look forth at the window and show himself at the lattice, -- when she could have no clear sight of him, <220209>Song of Solomon 2:9. She lays hold on the least appearance of him to support her heart withal, and to stir up her affections towards him. Men in dangers do not sit still to watt until something presents itself unto them that will give assured deliverance; but they close with that which first presents itself unto them, that is of the same kind and nature with what they look after. And thus God doth in many places express such supportments as give the soul little more than a possibility of attaining the end aimed at: as <360203>Zephaniah 2:3, "It may be ye shall be hid in the day of the LORD's anger;" and <290214>Joel 2:14, "Who knoweth but he will return and leave a blessing?" -- "It maybe we shall be hid; it may be we shall have a blessing." And this was the best ground that Jonathan had for the great undertaking against the enemies of God: 1<091406> Samuel 14:6, "It may be that the LORD will work for us." And to what end doth God at any time make these seemingly dubious intimations of grace and mercy? Is it that we should, by the difficulty
699
included in them, be discouraged and kept from him? Not at all; he speaks nothing to deter sinners, especially distressed sinners, from trusting in him. But his end is, that we should close with, and lay hold upon and improve, the least appearances of grace, which this kind of expressions doth give unto us. When men are in a voyage at sea, and meet with a storm or a tempest which abides upon them, and they fear will at last prevail against them, if they make so far a discovery of land as that they can say, "It may be there is land, it may be it is such a place where there is a safe harbor," none can positively say it is not; there lies no demonstration against it. In this condition, especially if there be no other way of escape, delivery, or safety proposed to them, this is enough to make them to follow on that discovery, and with all diligence to steer their course that way, until they have made a trial of it unto the utmost. The soul of which we speak is afflicted and tossed, and not comforted. There is in the intimation of grace and pardon intended a remote discovery made of some relief. This may be Christ; it may be forgiveness. This it is convinced of; it cannot deny but at such or such a time, under such ordinances, or in such duties, it was persuaded that yet there might be mercy and pardon for it. This is enough to carry it to steer its course constantly that way, -- to press forward unto that harbor which will give it rest. How little was it that David had to bring his soul unto a composure in his great distress! 2<101525> Samuel 15:25, 26: "If," saith he, "I shall find favor in the eyes of the LORD, he will bring me again, and shew me the ark, and his habitation: but if he thus say, I have no delight in thee; behold, here am I, let him do to me as seemeth good unto him." He hath nothing but sovereign grace to rest upon, and that he gives himself up unto.
Faith is indeed the soul's venture for eternity. Something it is to venture on as to its eternal condition. It must either adhere unto itself or its own vain hopes of a righteousness of its own; or it must give over all expectation and lie down in darkness; or it must shut out all dreadful apprehensions of eternity, by the power and activity of its lusts and carnal affections; or it must, whatever its discouragements be, cast itself upon pardon in the blood of Jesus Christ. Now, if all the former ways be detestable and pernicious, if the best of them be a direct opposition unto the gospel, what hath the soul that inquires after these things to do but to
700
adhere unto the last, and to improve every encouragement, even the least, to that purpose?
RULE 11.
[Consider where lies the hinderance to peace.]
As a close unto these general rules, I shall only add this last direction: -- Consider in particular where the stress and hinderance lies that keeps you off from peace, through an established persuasion of an interest in evangelical pardon. Do not always fluctuate up and down in generals and uncertainties; but drive things unto a particular issue, that it may be tried whether it be of sufficient efficacy to keep you in your present entanglements and despondencies. Search out your wound, that it may be tried whether it be curable or no.
Now, in this case, we cannot expect that persons should suggest their own particular concerns, that so they might be considered and be brought unto the rule; But we must ourselves reduce such distresses as may or do in this matter Befall the minds of men unto some general heads, and give a judgment concerning them according to the word of truth. Indeed, particular cases, as varied by circumstances, are endless, nor can they be spoken unto in this way of instruction and direction; but they must be left to occasional considerations of them, as they are represented unto them who are intrusted to dispense the mysteries of God. Besides, many have labored already in this matter, and their endeavors are in and of general use; although it must be said, as was before observed, that special cases are so varied By their circumstances, that it is very rare that any resolutions of them are every way adequate and suited unto the apprehensions of them that are exercised with them. I shall therefore call things unto some general heads, whereunto most of the objections that distressed sinners make against their own peace may be reduced, and leave the light of them to be applied in particular unto the relief of the souls of men, as God shall be pleased to make them effectual.
701
SECOND GENERAL HEAD OF THE APPLICATION OF THE TRUTH INSISTED ON -- GROUNDS OF SPIRITUAL
DISQUIETMENTS CONSIDERED -- THE FIRST, AFFLICTIONS -- WAYS AND MEANS OF THE AGGRAVATION OF AFFLICTIONS -- RULES ABOUT THEM.
THAT which now lieth before us is the SECOND part of the second general use educed from the truth insisted on. Our aim is, to lead on souls towards peace with God, through a gracious persuasion of their interest in that forgiveness which is with him; and it consists, as was declared, in a consideration of some of those disquietments which befall the minds of men, and keep them off from establishment in this matter.
And, FIRST, such disquietments and objections against the peace of the soul and its acceptance with God will arise from afflictions; they have done so of old, they do so in many at this day. Afflictions, I say, greatened unto the mind from their nature or by their concomitants, do ofttimes variously affect it, and sometimes prevail to darken it so far as to ingenerate thoughts that they are all messengers of wrath, all tokens of displeasure, and so, consequently, evidences that we are not pardoned or accepted with God.
Now, this is a time of great afflictions unto many, and those, some of them, such as have innumerable aggravating circumstances accompanying of them. Some have come with a dreadful surprisal in things not looked for, such as falls not out in the providence of God in many generations. Such is the condition of them who are reduced to the utmost extremity by the]ate consuming fire; some have had their whole families, all their posterity, taken from them. In a few days they have been suddenly bereaved, as in the plague. Some in their own persons, or in their relations, have had sore, long, and grievous trials from oppressions and persecutions. And these things have various effects on the minds of men. Some we find crying, with that wicked king, "This evil is of the LORD; why should we wait any longer for him?" and give up themselves to seek relief from their own lusts; -- some bear up under their troubles with a natural stoutness of spirit; -- some have received a sanctified use and improvement of their trials with joy in the Lord: but many we find to go heavily under their burdens, having their minds darkened with many misapprehensions of the
702
love of God and of their own personal interest in his grace. It is not, therefore, unseasonable to speak a little to this head of trouble in our entrance. Outward troubles, I say, are oftentimes occasions, if not the causes, of great inward distresses. You know how the saints of old expressed their sense of them and conflicts with them. The complaints of David are familiar to all who attend unto any communion with God in these things; so are those of Job, Heman, Jonah, Jeremiah, and others: neither do they complain only of their troubles, but of the sense which they had of God's displeasure in and under them, and of his hiding of his face from them whilst they were so exercised.
It is not otherwise at present, as is known unto such as converse with many who are either surprised with unexpected troubles, or worn out with trials and disappointments of an expected end. They consider themselves both absolutely and with respect unto others, and upon both accounts are filled with dark thoughts and despondencies. Saith one, "I am rolled from one trial unto another. The clouds with me return still after the rain. All the billows and water-spouts of God go over me. In my person, it may be, pressed with sickness, pains, troubles; in my relations, with their sins, miscarriages, or death; in my outward state, in want, losses, disreputation. I am even as a withered branch. Surely if God had any especial regard unto my soul, it would not be thus with me, or some timely end would have been put unto these dispensations." On the other hand, they take a view of some other professors; they see that their sables are spread day by day, that the candle of the Lord shines continually on their tabernacle, and that in all things they have their hearts' desire, setting aside the common attendancies of human nature, and nothing befalls them grievous in the world. "Thus it is with them. And surely, had I an interest in his grace, in pardon, the God of Israel would not thus pursue a flea in the mountains, nor set himself in battle army against a leaf driven to and fro with the wind; he would spare me a little, and let me alone for a moment. But as things are with me, I fear `my way is hidden from the LORD, and my judgment is passed over from my God.'" This kind of thoughts do perplex the minds of men, and keep them off from partaking of that strong consolation which God is abundantly willing they should receive, by a comfortable persuasion of a blessed interest in that forgiveness that is with him.
703
And this was the very case of David; or at least these outward troubles were a special part of those depths out of which he cried for relief, by a sense of pardon, grace, and redemption with God.
I answer to these complaints, first, that there are so many excellent things spoken concerning afflictions, their necessity, their usefulness, and the like, -- such blessed ends are assigned unto them, and in many have been compassed and fulfilled by them, -- that a man, unacquainted with the exercise wherewith they are attended, would think it impossible that any one should be shaken in mind as to the love and favor of God on their account. But as the apostle tells us that no afflictions are joyous at present, but grievous, so he who made, in the close of his trials, that solemn profession, that "it was good for him that he had been afflicted," yet we know, as hath been declared, how he was distressed under them. There are, therefore, sundry accidental things which accompany great afflictions, that seem to exempt them from the common rule and the promise of love and grace; as, --
1. The remembrance of past and buried miscarriages and sins lies in the bosom of many afflictions. It was so with Job: "Thou makest me," saith he, "to possess the iniquities of my youth." See his plea to that purpose, Job<181323> 13:23-27. In the midst of his troubles and distresses, God revived upon his spirit a sense of former sins, even the sins of his youth, and made him to possess them; he filled his soul and mind with thoughts of them and anxiety about them. This made him fear lest God was his enemy, and would continue to deal with him in all severity. So was it with Joseph's brethren in their distresses: <014221>Genesis 42:21,
"They said one to another, We are verily guilty concerning our brother, in that we saw the anguish of his soul, when he besought us, and we would not hear; therefore is this distress come upon us;"
and verse 22, "Behold, his blood is required." Their distress revives a deep, perplexing sense of the guilt of sin many years past before, and that under all its aggravating circumstances; which spoiled them of all their reliefs and comforts, filling them with confusion and trouble, though absolutely innocent as to what was come on them. And the like appeared in the widow of Zarephath, with whom Elijah sojourned during the famine.
704
Upon the death of her son, which, it seems, was somewhat extraordinary, she cried out unto the prophet,
"What have I to do with thee, O thou man of God? art thou come to call my sin to remembrance, and to slay my son?" 1<111718> Kings 17:18.
It seems some great sin she had formerly contracted the guilt of, and now, upon her sore affliction in the death of her only child, the remembrance of it was recalled and revived upon her soul. Thus "deep calleth unto deep at the noise of God's water-spouts," and then "all his waves and billows go over" a person, <194207>Psalm 42:7. The deep of afflictions calleth up the deep of the guilt of sin, and both in conjunction become as billows and waves passing over the soul. We see only the outside of men's afflictions; they usually complain only of what doth appear: and an easy thing it is supposed to be to apply relief and comfort unto those that are distressed. The rule in this matter is so clear, so often repeated and inculcated, the promises annexed unto this condition so many and precious, that every one hath in readiness what to apply unto them who are so exercised. But oftentimes we know nothing of the gall and wormwood that is in men's affliction; they keep that to themselves, and their souls feed upon them in secret, <250319>Lamentations 3:19. God hath stirred up the remembrance of some great sin or sins, and they look upon their afflictions as that wherein he is come or beginning to enter into judgment with them. And is it any wonder if they be in darkness, and filled with disconsolation?
2. There is in many afflictions something that seems new and peculiar, wherewith the soul is surprised, and cannot readily reduce its condition unto what is taught about afflictions in general. This perplexeth and entangleth it. It is not affliction it is troubled withal, but some one thing or other in it that appears with an especial dread unto the soul, so that he questioneth whether ever it were so with any other or no, and is thereby deprived of the supportment which from former examples it might receive. And, indeed, when God intendeth that which shall be a deep affliction, he will put an edge upon it, in matter, or manner, or circumstances, that shall make the soul feel its sharpness. He will not take up with our bounds and measures, and with which we think we could be contented; but he will put the impress of his own greatness and terror upon it, that he may be
705
acknowledged and submitted unto. Such was the state with Naomi, when, from a full and plentiful condition, she went into a strange country with a husband and two sons, where they all died, leaving her destitute and poor. Hence, in her account of God's dealing with her, she says,
"Call me not Naomi" (that is, pleasant), "call me Mara" (that is, bitter): "for the Almighty hath dealt very bitterly with me. I went out full, and the LORD hath brought me home again empty: why then call ye me Naomi, seeing the LORD hath testified against me, and the Almighty hath afflicted me?" <080120>Ruth 1:20, 21.
So was it with Job, with the widow of Zarephath, and with her at Nain who was burying her only child. And still in many afflictions God is pleased to put in an entangling specialty, which perplexeth the soul, and darkens it in all its reasonings about the love of God towards it and its interest in pardon and grace.
3. In some, affections are very strong and importunate as fixed on lawful things, whereby their nature is made sensible and tender, and apt to receive very deep impressions from urgent afflictions. Now, although this in itself be a good natural frame, and helps to preserve the soul from that stoutheartedness which God abhors, yet if it be not watched over, it is apt to perplex the soul with many entangling temptations. The apostle intimates a double evil that we are obnoxious unto under trials and afflictions, <581205>Hebrews 12:5,
"My son, despise not thou the chastening of the Lord, nor faint when thou art rebuked of him."
Men may either, through a natural stoutness, despise and contemn their sufferings, and be obstinate under them, or faint and despond; and so come short of the end which God aims at for them, to be attained in a way of duty. Now, though the frame spoken of be not obnoxious unto the first extreme, yet it is greatly to the latter; which, if not watched against, is no less pernicious than the former. Affections in such persons being greatly moved, they cloud and darken the mind, and fill it with strange apprehensions concerning God and themselves. Every thing is presented unto them through a glass composed of fear, dread, terror, sorrow, and all
706
sorts of disconsolations. This makes them faint and despond, unto very sad apprehensions of themselves and their conditions.
4. Afflictions find some entangled with very strong corruptions, -- as love of the world, or the pleasure of it, of name or reputation, of great contrivances for posterity, and the like; or it may be in things carnal or sensual. Now, when these unexpectedly meet together, -- great afflictions and strong corruptions, -- it is not conceivable what a combustion they will make in the soul As a strong medicine or potion meeting with a strong or tough distemper in the body, -- there is a violent contention in nature between them and about them, so that oftentimes the very life of the patient is endangered; so it is where a great trial, a smart stroke of the hand of God, falls upon a person in the midst of his pursuit of the effects of some corruptions, -- the soul is amazed even to distraction, and can scarce have any thought but that God is come to cut the person off in the midst of his sin. Every unmortified corruption fills the very fear and expectation of affliction with horror. And there is good reason that so it should do; for although God should be merciful unto men's iniquities, yet if he should come to take vengeance of their inventions, their condition would be dark and sorrowful
5. Satan is never wanting in such occasions to attempt the compassing of his ends upon persons that are exercised under the hand of God. In the time of suffering it was that he fell upon the Head of the church, turning it into the very hour of the power of darkness. And he will not omit any appearing opportunities of advantage against his members. And this is that which he principally, in such seasons, attacks them withal, -- namely, that God regards them not, that they are fallen under his judgment and severity, as those who have no share in mercy, pardon, or forgiveness.
From these and the like reasons, I say, it is, that whereas afflictions in general are so testified unto, to be such pledges and tokens of God's love and care, to be designed unto blessed ends as conformity unto Christ, and a participation of the holiness of God; yet, by reason of these circumstances, they often prove means of casting the soul into depths, and of hindering it from a refreshing interest in the forgiveness that is with God. That this may prove no real or abiding ground of inward spiritual
707
trouble unto the soul, the following rules and directions may be observed: --
1. Not only afflictions in general, but great and manifold afflictions, and those attended with all sorts of aggravating circumstances, are always consistent with the pardon of sin, after [often?] signal tokens and pledges of it, and of the love of God therein: Job<180717> 7:17, 18,
"What is man, that thou shouldest magnify him? and that thou shouldest set thine heart upon him? and that thou shouldest visit him every morning, and try him every moment?"
What were the considerations that cast him into this admiration of the care and love of God is expressed, verses 12-16. There are no words of a more dismal import in the whole book than those here expressed: yet, when he recollected himself from his overwhelming distress, he acknowledgeth that all this proceeded from the love and care of God; yea, his fixing his heart upon a man to magnify him, to set him up and do him good. For this end doth he chasten a man every morning, and try him every moment; and that with such afflictions as are for the present so far from being joyous as that they give no rest, but even weary the soul of life, as he expresseth their effects on himself, verses 15, 16. And hence it is observed of this Job, that when none in the earth was like to him in trouble, God gave him three testimonies from heaven that there was none in the earth like unto him in grace. And although it may not be laid down as a general rule, yet for the most part in the providence of God, from the foundation of the world, those who have had most of afflictions have had most of grace and the most eminent testimonies of acceptance with God.
Christ Jesus, the Son of God, the head of the church, had all afflictions gathered into a head in him, and yet the Father always loved him, and was always well pleased with him.
When God solemnly renewed his covenant with Abraham, and he had prepared the sacrifice whereby it was to be ratified and confirmed, God made a smoking furnace to pass between the pieces of the sacrifice, <011517>Genesis 15:17. It was to let him know that there was a furnace of affliction attending the covenant of grace and peace. And so he tells Zion that he "chose her in the furnace of affliction," <234810>Isaiah 48:10; -- that is,
708
in Egyptian affliction; burning, flaming afflictions; "fiery trials," as Peter calls them, 1<600412> Peter 4:12. There can, then, no argument be drawn from affliction, from any kind of it, from any aggravating circumstance wherewith it may be attended, that should any way discourage the soul in the comforting, supporting persuasion of an interest in the love of God and forgiveness thereby.
2. No length or continuance of afflictions ought to be any impeachment of our spiritual consolation. Take for the confirmation hereof the great example of the Son of God. How long did his afflictions continue? what end or issue was put to them? No longer did they abide than until "he cried with a loud voice, and gave up the ghost." To the moment of his death, from his manger to his cross, his afflictions still increased, and he ended his days in the midst of them. Now, he was the head of the church, and the great representative of it, unto a conformity with whom we are predestinated. And if God will have it so with us even in this particular, so as that we shall have no rest, no peace from our trials, until we lie down in the grave, that whatever condition we pass through they shall be shut out of none, but only from immortality and glory, what have we herein to complain of?
3. Where the remembrance and perplexing sense of past sins is revived by present afflictions, separate them in your minds and deal distinctly about them. So long as you carry on the consideration of them jointly, you will be rolled from one to another, and never obtain rest unto your souls. They will mutually aggravate each other. The sharpness of affliction will add to the bitterness of the sense of sin; and the sense of sin will give an edge to affliction, and cause it to pierce deeply into the soul, as we showed in the former instances. Deal, therefore, distinctly about them, and in their proper order. So doth the psalmist here. He had at present both upon him; and together they brought him into these depths, concerning which he so cries out for deliverance from them: see <193203>Psalm 32:3-5. And what course doth he take? He applies himself in the first place to his sin and the guilt of it, and that distinctly and separately. And when he hath. got a discharge of sin, which he waited so earnestly for, his faith quickly arose above his outward trials, as appears in his blessed close of all: "`He shall redeem Israel out of all his trouble;' the whole Israel of God, and myself amongst them." This do, then -- Single out the sin or sins that are revived in the
709
sense of their guilt upon the conscience; use all diligence to come to an issue about them in the blood of Christ This God by your affliction calls you unto. This is the disease, whereof your trouble is but the symptom. This, therefore, in the cure you seek after, is first and principally to be attended unto; when that is once removed, the other, as to any prejudice unto your soul, will depart of itself. The root being once digged up, you shall not long feed on the bitter fruit that it hath brought forth; or if you do, the wormwood shall be taken out of it, and it shall be very pleasant unto you, as well as wholesome. How this is to be done, by an application unto God for forgiveness, hath been at large declared. But if men will deal with confused thoughts about their sins and their troubles, their wound will be incurable and their sorrow endless.
4. Remember that a time of affliction is a time of temptation. Satan, as we have showed, will not be wanting unto any appearing opportunity or advantage of setting upon the soul. When Pharaoh heard that the people were entangled in the wilderness, he pursued them; and when Satan sees a soul entangled with its distresses and troubles, he thinks it his time and hour to assault it. He seeks to winnow, and comes when the corn is under the flail. Reckon, therefore, that when trouble cometh, the prince of the world cometh also, that you may be provided for him. Now is the time to take the shield of faith, that we may be able to quench his fiery darts. If they be neglected, they will inflame the soul. Watch, therefore, and pray, that you enter not into temptation, that Satan do not represent God falsely unto you. He that durst represent Job falsely to the all-seeing God will with much boldness represent God falsely unto us, who see and know so little. Be not, then, ignorant of his devices, but every way set yourselves against his interposing between God and your souls in a matter which he hath nothing to do withal. Let not this make-bate by any means inflame the difference.
5. Learn to distinguish the effect of natural distempers from spiritual distresses. Some have sad, dark, and tenacious thoughts fixed on their minds from their natural distempers. These will not be cured by reasonings, nor utterly quelled by faith. Our design must be, to abate their efficacy and consequents by considering their occasions. And if men cannot do this in themselves, it is highly incumbent on those who make
710
application of relief unto them to be careful to discern what is from such principles, whereof they are not to expect a speedy cure. And, --
6. Take heed in times of peace and ease that you lay not up, by your negligence or careless walking, sad provision for a day of darkness, a time of afflictions. It is sin that imbitters troubles; the sins of peace are revived in time of distress. Fear of future affliction, of impendent troubles, should make us careful not to bring that into them which will make them hitter and sorrowful.
7. Labor to grow better under all your afflictions, lest your afflictions grow worse, lest God mingle them with more darkness, bitterness, and terror. As Joab said unto David, if he ceased not his scandalous lamentation on the death of Absalom, all the people would leave him, and he then should find himself in a far worse condition than that which he bemoaned, or any thing that befell him from his youth; -- the same may be said unto persons under their afflictions. If they are not managed and improved in a due manner, that which is worse may, nay, in all probability will, befall them. Wherever God takes this way, and engageth in afflicting, he doth commonly pursue his work until he hath prevailed, and his design towards the afflicted party be accomplished. He will not cease to thresh and break the bread-corn until it be meet for his use. Lay down, then, the weapons of thy warfare against him; give up yourselves to his will; let go every thing about which he contends with you; follow after that which he calls you unto; and you will find light arising unto you in the midst of darkness. Hath he a cup of affliction in one hand.? -- lift up your eyes, and you will see a cup of consolation in another. And if all stars withdraw their light whilst you are in the way of God, assure yourselves that the sun is ready to rise.
8. According to the tenor of the covenant of grace, a man may be sensible of the respect of affliction unto sin, yea, unto this or that sin in particular, and yet have a comfortable persuasion of the forgiveness of sin. Thus it was in general in God's dealing with his people. He "forgave them," but he "took vengeance of their inventions," <199908>Psalm 99:8. Whatever they suffered under the vengeance that fell upon their inventions (and that is as hard a word as is applied anywhere unto God's dealing with his people), yet, at the same time, he assured them of the pardon of their sin. So, you
711
know, was the case of David. His greatest trial and affliction, and that which befell him on the account of a particular sin, and wherein God took vengeance on his invention, was ushered in with a word of grace, -- that God had done away or pardoned his sin, and that he should not die. This is expressed in the tenor of the covenant with the seed of Christ, <198931>Psalm 89:31-34.
OBJECTIONS AGAINST BELIEVING FROM THINGS INTERNAL THE PERSON KNOWS NOT WHETHER HE BE REGENERATE OR NO - STATE OF REGENERATION ASSERTED - DIFFERENCE OF SAVING AND COMMON GRACE - THIS DIFFERENCE DISCERNIBLE - MEN MAY KNOW THEMSELVES TO HE REGENERATE - THE OBJECTION
ANSWERED.
ANOTHER head of objections and despondencies ariseth from things internal, -- things that are required in the soul, that it may have an interest in the forgiveness that is with God, some whereof we shall speak unto. And these respect, first, the state of the soul; and, secondly, some actings in the soul.
First, As to the state. Say some, "Unless a man be regenerate and born again, he is not, he cannot be made partaker of mercy and pardon. Now, all things here are in the dark unto us; for, first, we know not well what this regeneration is, and it is variously disputed amongst men. Some would place it only in the outward signs of our initiation into Christ, and some otherwise express it. Again, it is uncertain whether those that are regenerate do or may know that they are so, or whether this may be in any measure known unto others with whom they may treat about it. And if it may not be known, we must be uncertain in this also. And then, it may be, for their parts, they neither know the time when, nor the manner how, any such work was wrought in them; and yet, without this, seeing it is wrought by means, and springs from certain causes, they can have no establishment in a not-failing persuasion of their acceptance with God by the pardon of their sins in the blood of Christ." This is the head and sum of most of the objections which perplexed souls do manage against themselves as to their state and condition. Hence, indeed, they draw forth reasonings with great variety, according as they are suggested by their particular occasions and temptations. And many proofs, taken from their
712
sins, miscarriages, and fears, do they enforce their objections withal. My purpose is, to lay down some general rules and principles, which may be applied unto particular occasions and emergencies; and this shall be done in answer to the several parts of the general objection mentioned before. I say, then, --
1. It is most certain that there are two estates and conditions that divide all mankind, and every one that lives in the world doth completely and absolutely belong unto one of them. These are, the state of nature and the state of grace, -- of sin and of righteousness by Christ. Every man in the world belongs unto one of these states or conditions. This the Scripture so abounds in that it seems to be the first principal thing that we are taught in it. It is as clear that there are two different states in this world as that there are so in that to come. Yea, all our faith and obedience depend on this truth; and not only so, but the covenant of God, the mediation of Christ, and all the promises and threats of the law and gospel, are built on this supposition. And this lays naked unto a spiritual eye. that abounding atheism that is in the world. Men are not only, like Nicodemus, ignorant of these things, and wonder how they can be, but they scorn them, despise them, scoff at them. To make mention of being regenerate is exposed to reproach in the world. But whether men will or no, unto one of these conditions they must belong.
2. As these two estates differ morally in themselves, and physically in the causes constitutive of that difference, so there is a specifical difference between the things that place men in the one condition and in the other. Whatever there is of goodness, virtue, duty, grace, in an unregenerate person, there is in him that is regenerate somewhat of another kind that is not in the other at all. For the difference of these states themselves, it is plain in Scripture; -- the one is a state of death, the other of life; the one of darkness, the other of light; the one of enmity against God, the other of reconciliation with him. And that the one state is constituted by that of grace, which is of a peculiar kind, and which is not in the other, I shall briefly declare --
(1.) The grace of regeneration proceedeth from an especial spring and fountain, which emptieth much of its living waters into it, no one drop whereof falls on them that are not regenerate. This is electing love; it is
713
given out in the pursuit of the decree of election: "God hath chosen us that we should be holy," <490104>Ephesians 1:4. Our holiness, whose only spring is our regeneration, is an effect of our election, -- that which God works in our souls, in the pursuit of his eternal purpose of love and good-will towards us. So again saith the apostle, 2<530213> Thessalonians 2:13,
"God hath from the beginning chosen you to salvation, through sanctification of the Spirit."
God having designed us unto salvation as the end, hath also appointed the sanctification of the Spirit to be the means to bring us orderly unto the attainment of that end. But the best of common grace or gifts that may be in men unregenerate are but products of the providence of God, ordering all things in general unto his own glory and the good of them that shall be heirs of salvation. They are not fruits of electing eternal love, nor designed means for the infallible attaining of eternal salvation.
(2.) The graces of those that are regenerate have a manifold respect or relation to the Lord Christ, that the common graces of others have not. I shall name one or two of these respects: -- First, They have an especial moral relation to the mediatory acts of Christ in his oblation and intercession. Especial grace is an especial part of the purchase of Christ by his death and blood-shedding. He made a double purchase of his elect; -- of their persons, to be his; of especial grace, to be theirs: "He gave himself for the church, that he might sanctify and cleanse it with the washing of water by the word, that he might present it unto himself a glorious church, not having spot or wrinkle, or any such thing; but that it should be holy and without blemish," <490525>Ephesians 5:25-27. The design of Christ in giving himself for his church was, to procure for it that especial grace whereby, through the use of means, it might be regenerate, sanctified, and purified: so <560214>Titus 2:14, "He gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works." Real purification in grace and holiness hath this especial relation unto the death of Christ, that he designed therein to procure it for them for whom he died; and in the pursuit of his purchase or acquisition of it, his purpose was really to bestow it upon them, or effectually to work it in them. Moreover, it hath an especial relation unto his intercession, and that in a distinguishing manner from any other gifts or common graces that
714
other men may receive. Giving us the rule and pattern of his intercession, <431701>John 17., he tells us that he so prays not for the world, but for his elect, those which the Father had given him; because they were his, verse 9. And what is it that he prays for them, in distinction from all other men whatever? Amongst others this is one principal thing that he insists on, verse 17, "Sanctify them through thy truth." Their sanctification and holiness is granted upon that prayer and intercession of Christ; which is peculiar unto them, with an exclusion of all others: "I pray for them; I pray not for the world." Now, the common grace of unregenerate persons, whereby they are distinguished from other men, whatever it be, it hath not this especial relation to the oblation and intercession of Christ. Common grace is not the procurement of especial intercession.
Secondly, They have a real relation unto Christ, as he is the living, quickening head of the church; for he is so, even the living spiritual fountain of the spiritual life of it, and of all vital acts whatever:
"Christ is our life; and our life is hid with him in God," <510302>Colossians 3:2, 3.
That eternal life which consists in the knowledge of the Father and the Son, <431703>John 17:3, is in him as the cause, head, spring, and fountain of it. In him it is in its fullness, and from thence it is derived unto all that believe, who receive from his fullness "grace for grace," <430116>John 1:16. All true, saving, sanctifying grace, all spiritual life, and every thing that belongs thereunto, is derived directly from Christ, as the living head of his church and fountain of all spiritual life unto them. This the apostle expresseth, <490415>Ephesians 4:15, 16,
"Speaking the truth in love, grow up into him in all things, which is the head, even Christ: from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love."
To the same purpose he again expresseth the same matter, <510219>Colossians 2:19. All grace in the whole body comes from the head, Christ Jesus; and there is no growth or furtherance of it but by his effectual working in every part, to bring it unto the measure designed unto it. Nothing, then,
715
no, not the least of this grace, can be obtained but by virtue of our union unto Christ as our head; because it consists in a vital, effectual influence from him and his fullness. And this kind of relation unto Christ, all grace that is or may be in unregenerate men is incapable of.
(3.) The grace of regeneration and the fruits of it are administered in and by the covenant. This is the promise of the covenant, that God will write his law in our hearts, and put his fear in our inward parts, that we shall not depart from him, Jeremiah 31. This is that grace whereof we speak, whatever it be, or of what kind soever. It is bestowed on none but those who are taken into covenant with God; for unto them alone it is promised, and by virtue thereof is it wrought in and upon their souls. Now, all unregenerate men are strangers from the covenant, and are not made partakers of that grace which is peculiarly and only promised thereby and exhibited therein.
(4.) The least spark of saving, regenerating grace is wrought in the soul by the Holy Ghost, as given unto men to dwell in them and to abide with them. He is the water given by Jesus Christ unto believers, which is in them "a well of water springing up into everlasting life," <430414>John 4:14. First they receive the water, the spring itself, that is, the Holy Spirit, -- and from thence living waters do arise up in them; they are wrought, effected, produced by the Spirit, which is given unto them. Now, although the common gifts and graces of men unregenerate are effects of the power of the Holy Ghost wrought in them and bestowed on them, as are all other works of God's providence, yet it doth not work in them, as received by them, to dwell in them and abide with them, as a never-failing spring of spiritual life; for our Savior says expressly that the world, or unbelievers, do not know the Spirit, nor can receive him, or have him abiding in them; -- all which, in a contradistinction unto all unregenerate persons, are affirmed of all them that do believe.
(5.) The least of saving grace, such as is peculiar unto them that are regenerate, is spirit: <430306>John 3:6, "That which is born of the Spirit is spirit." Whatever it is that is so born, it is spirit; it hath a spiritual being, and it is not educible by any means out of the principles of nature. So it is said to be a "new creature," 2<470517> Corinthians 5:17. Be it never so little or so great, however it may differ in degrees in one and in another, yet the
716
nature of it is the same in all, -- it is a "new creature." As the least worm of the earth, in the order of the old creation, is no less a creature than the sun, yea, or the most glorious angel in heaven; so, in the order of the new creation, the least spark or dram of true grace that is from the sanctifying Spirit is a new creature, no less than the highest faith or love that ever was in the chiefest of the apostles. Now, that which is spirit, and that which is not spirit, -- that which hath a new spiritual being, and that which hath none, -- whatever appearance of agreement there may be among them, do yet differ specifically from one another. And thus it is with the saving grace that is in a regenerate, and those common graces that are in others which are not so. So that as these are divers states, so they are eminently different and distinct the one from the other. And this answers the second thing laid down in the objections taken from the uncertainty of these states and of regeneration itself, and the real difference of it from the contrary state, which is exclusive of an interest in forgiveness.
3. This is laid down in the inquiry," Whether this state may be known unto him who is really partaker of it or translated into it, or unto others that may be concerned therein?" To which I say, The difference that is between these two states, and the constitutive causes of them, as it is real, so it is discernible. It may be known by themselves who are in those states, and others. It may be known who are born of God, and who are yet children of the devil, -- who are quickened by Christ, and who are yet "dead in trespasses and sins." But here also observe, --
(1.) That I do not say this is always known to the persons themselves concerned in this distribution. Many cry, "Peace, peace," when sudden destruction is at hand. These either think themselves regenerate when they are not, or else wilfully despise the consideration of what is required in them that they may have peace, and so delude their own souls unto their ruin. And many that are truly born of God yet know it not; they may for a season walk in darkness, and have no light. Nor, --
(2.) That this is always known to others. It is not known unto unregenerate men in respect of them that are so; for they know not really and substantially what it is to be so. Natural men perceive not the things of God; that is, spiritually, in their own light and nature, 1<460201> Corinthians 2. And as they cannot aright discern the things which put men into that
717
condition (for they are foolishness unto them), so they cannot judge aright of their persons in whom they are. And if they do at any time judge aright notionally concerning any things or persons, yet they do not judge so upon right grounds, nor with any evidence in or unto themselves of what they do judge. Wherefore generally they judge amiss of such persons; and because they make profession of somewhat which they find not in themselves, they judge them hypocrites, and false pretenders unto what is not: for those things which evince their union with Christ, and which evidence their being born of God, they savor them not, nor can receive them. Nor is this always known unto or discerned by them that are regenerate. They may sometimes, with Peter, think Simon Magus to be a true believer, or, with Eli, an Hannah to be a daughter of Belial. Many hypocrites are set forth with gifts, common graces, light, and profession, so that they pass amongst all believers for such as are born of God; and many poor saints may be so disguised, under darkness, temptation, sin, as to be looked on as strangers from that family whereunto indeed they do belong. The judgment of man may fail, but the judgment of God is according unto righteousness. Wherefore, --
(3.) This is that we say, It may be known, in the sedulous use of means appointed for that end, to a man's self and others, which of the conditions mentioned he doth belong unto, that is, whether he be regenerate or no, -- so far as his or their concernment lies therein. This, I say, may be known, and that infallibly and assuredly, with reference unto any duty wherein from hence we are concerned. The discharge of some duties in ourselves and towards others depends on this knowledge; and therefore we may attain it so far as it is necessary for the discharge of such duties unto the glory of God. Now, because it is not directly in our way, yet having been mentioned, I shall briefly, in our passage, touch upon the latter, or what duties do depend upon our judging of others to be regenerate, and the way or principles whereby such a judgment may be made --
[1.] There are many duties incumbent on us to be performed with and towards professors, which, without admitting a judgment to be made of their state and condition, cannot be performed in faith. And in reference unto these duties alone it is that we are called to judge the state of others; for we are not giving countenance unto a rash, uncharitable censuring of men's spiritual conditions, nor unto any judging of any men, any other
718
than what our own duty towards them doth indispensably require. Thus, if we are to "lay down our lives for the brethren," it is very meet we should so far know them so to be as that we may hazard our lives in faith when we are called thereunto. We are also to join with them in those ordinances wherein we make a solemn profession that we are members of the same body with them, that we have the same Head, the same Spirit, faith, and love. We must love them because they are begotten of God, children of our heavenly Father; and therefore must on some good ground believe them so to be. In a word, the due performance of all principal mutual gospel duties, to the glory of God and our own edification, depends on this supposition, that we may have such a satisfying persuasion concerning the spiritual condition of others as that from thence we may take our aim in what we do.
[2.] For the grounds hereof I shall mention one only, which all others do lean upon. This is pressed, 1<461212> Corinthians 12:12, 13,
"As the body is one, and hath many members, and all the members of that one body, being many, are one body: so also is Christ. For by one Spirit we are all baptized into one body, whether we be Jews or Gentiles, whether we be bond or free; and have been all made to drink into one Spirit."
They are all united unto and hold of one head; for as are the members of the body natural, under one head, so is Christ mystical, that is, all believers, under Christ their head. And this union they have by the inhabitation of the same quickening Spirit which is in Christ their head; and by him they are brought all into the same spiritual state and frame, -- they are made to drink into one and the same Spirit: for this same Spirit produceth the same effects in them all, -- the same in kind, though differing in degrees, -- as the apostle fully declares, <490403>Ephesians 4:3-6. And this Spirit is in them, and not in the world, John 16. And as this gives them a naturalness in their duties one towards another, or in mutual caring for, rejoicing or sorrowing with, one another, as members one of another, 1<461225> Corinthians 12:25, 26; so it reveals and discovers them to each other so far as is necessary for the performance of the duties mentioned, in such a manner as becomes members of the same body. There is on this account a spiritually natural answering of one to another, as face answereth face in
719
the water. They can see and discern that in others whereof they have experience in themselves, -- they can taste and relish that in others which they feed upon in themselves, and wherein the lives of their souls do consist; the same Spirit of life being in them, they have the same spiritual taste and savor. And unless their palates are distempered by temptations, or false opinions, or prejudices, they can in their communion taste of that Spirit in each other which they are all made to drink into. This gives them the same likeness and image in the inward man, the same heavenly light in their minds, the same affections; and being thus prepared and enabled to judge and discern of the state of each other, in reference unto their mutual duties, they have, moreover, the true rule of the word to judge of all spirits and spiritual effects by. And this is the ground of all that love without dissimulation and real communion that is among the saints of God in this world. But here two cautions must be allowed: --
(1st.) That we would not judge the state and condition of any men in the world, -- no farther than we are called thereunto in a way of duty; and we are so called only with reference unto the duties that we are to perform towards them. What have we to do to judge them that are without, -- that is, any one that we have not a call to consider in reference unto our own duty? Herein that great rule takes place, "Judge not, that ye be not judged." Let us leave all men, the worst of men, unless where evident duty requires other actings, to the judgment-seat of God. They are the servants of another, and they stand or fall unto their own master. There have been great miscarriages amongst us in this matter; some have been ready to condemn all that go not along with them in every principle, yea, opinion or practice. And every day slight occasions and provocations are made the grounds and reasons of severe censures; but nothing is more contrary to the conduct of the meek and holy spirit of Christ. This is our rule -- Are we called to act towards any as saints, as living members of the body of Christ, and that in such duties as we cannot perform in faith unless we are persuaded that so they are? -- then are we, on the grounds and by the ways before mentioned, to satisfy ourselves in one another.
(2dly.) Do we endeavor mutually to discern the condition of one another in reference unto such ends? -- let us be sure to look unto and pursue those ends when we have attained our satisfaction. What these ends are hath been showed. It is, that we may love them without dissimulation, as
720
members of the same mystical body with us; that we may naturally take care of them, and for them; that we may delight sincerely in them; that we may minister unto their wants, temporal and spiritual; that we may watch over them with pity and compassion. These and the like are the only ends for which we are at any time called to the consideration of the spiritual condition of one another; if these be neglected, the other is useless. And here lies a great aggravation of that neglect, in that such a way is made for the avoidance of it. Here lies the life or death of all church society. All church society and relation is built on this supposition, that the members of it are all regenerate. Some lay this foundation in baptism only, professing that all that are baptized are regenerate; others require a farther satisfaction, in the real work itself; but all build on the same foundation, that all church members are to be regenerate. And to what end is this? Namely, that they may all mutually perform those duties one towards another which are incumbent mutually on regenerate persona If these are omitted, there is an end of all profitable use of church society. Churches without this are but mere husks and shells of churches, carcases without souls; for as there is no real union unto Christ without faith, so there is no real union among the members of any church without love, and that acting itself in all the duties mentioned. Let not this ordinance be in vain.
But we must return from this digression to that which lies before us, which is concerning what a man may discern concerning his own being regenerate or born again. I say, then, --
Secondly, Men may come to an assured, satisfactory persuasion that themselves are regenerate, and that such as is so far infallible as that it will not deceive them when it is brought to the trial. For there are many duties whose performance in faith, unto the glory of God and the edification of our own souls, doth depend on this persuasion and conviction; as, --
1. A due sense of our relation unto God, and an answerable comportment of our spirits and hearts towards him. He that is born again is born of God; he is begotten of God by the immortal seed of the word. Without a persuasion hereof, how can a man on grounds of faith carry himself towards God as his Father? And how great a part of our obedience towards him and communion with him depends hereon, we all know. If men fluctuate all their days in this matter, if they come to no settlement in
721
it, no comfortable persuasion of it, they scarce ever act any genuine childlike acts of love or delight towards God, which exceedingly impeacheth their whole obedience.
2. Thankfulness for grace received is one of the principal duties that is incumbent on believers in this world. Now, how can a man in faith bless God for that which he is utterly uncertain whether he have received it from him or no? I know some men run on in a rote in this matter. They will bless God in a formal way for regeneration, sanctification, justification, and the like; but if you ask them whether themselves are regenerate or no, they will be ready to scoff at it, or at least to profess that they know no such thing. What is this but to mock God, and in a presumptuous manner to take his name in vain? But if we will praise God as we ought for his grace, as we are guided and directed in the Scripture, as the nature of the matter requires, with such a frame of heart as may influence our whole obedience, surely it cannot but be our duty to know the grace that we have received.
3. Again: the main of our spiritual watch and diligence consisteth in the cherishing, improving, and increasing of the grace that we have received, the strengthening of the new creature that is wrought in us. Herein consists principally the life of faith, and the exercise of that spiritual wisdom which faith furnisheth the soul withal. Now, how can any man apply himself hereunto whilst he is altogether uncertain whether he hath received any principle of living, saving grace, or no? Whereas, therefore, God requires our utmost diligence, watchfulness, and care in this matter it is certain that he requires also of us, and grants unto us, that which is the foundation of all these duties, which lies in an acquaintance with that state and condition whereunto we do belong. In brief, there is nothing we have to do, in reference unto eternity, but one way or other it hath a respect unto our light and convictions, as to our state and condition in this world; and those who are negligent in the trial' and examination thereof do leave all things between God and their souls at absolute uncertainties and dubious hazards, which is not to lead the life of faith.
We shall now, upon these premises, return unto that part of the objection which is under consideration. Say some, "We know not whether we are regenerate or no, and are therefore altogether uncertain whether we have an
722
interest in that forgiveness that is with God; nor dare we, on that account, admit of the consolation that is tendered on the truth insisted on."
Supposing what hath been spoken in general, I shall lay down the grounds of resolving this perplexing doubt in the ensuing rules: --
RULE 1.
See that the persuasion and assurance hereof which you look after and desire be regular, and not such as is suited merely unto your own imaginations. Our second and third general rules about the nature of all spiritual assurance, and what is consistent therewithal, are here to be taken into consideration. If you look to have such an evidence, light into, and absolute conviction of, this matter, as shall admit of no doubts, fears, questionings, just occasions and causes of new trials, teachings, and selfexaminations, you will be greatly deceived. Regeneration induceth a new principle into the soul, but it doth not utterly expel the old; some would have security, not assurance. The principle of sin and unbelief will still abide in us, and still work in us. Their abiding and their acting must needs put the soul upon a severe inquiry, whether they are not prevalent in it beyond what the condition of regeneration will admit. The constant conflicts we must have with sin will not suffer us to have always so clear an evidence of our condition as we would desire. Such a persuasion as is prevalent against strong objections to the contrary, keeping up the heart to a due performance of those duties in faith which belong unto the state of regeneration, is the substance of what in this kind you are to look after.
RULE 2.
If you are doubtful concerning your state and condition, do not expect an extraordinary determination of it by an immediate testimony of the Spirit of God. I do grant that God doth sometimes, by this means, bring in peace and satisfaction unto the soul. He gives his own Spirit immediately "to bear witness with ours that we are the children of God," both upon the account of regeneration and adoption. He doth so; but, as far as we can observe, in a way of sovereignty, when and to whom he pleaseth. Besides, that men may content and satisfy themselves with his ordinary teachings, consolations, and communications of his grace, he hath left the nature of
723
that peculiar testimony of the Spirit very dark and difficult to be found out, few agreeing wherein it doth consist or what is the nature of it. No one man's experience is a rule unto others, and an undue apprehension of it is a matter of great danger. Yet it is certain that humble souls in extraordinary cases may have recourse unto it with benefit and relief thereby. This, then, you may desire, you may pray for, but not with such a frame of spirit as to refuse that other satisfaction which in the ways of truth and peace you may find. This is the putting of the hand into the side of Christ; but "blessed are they that have not seen, and yet have believed."
RULE 3.
If you have at any time formerly received any especial or immediate pledge or testimony of God, given unto your souls as unto their sincerity, and consequently their regeneration, labor to recover it, and to revive a sense of it upon your spirits now in your darkness and trouble. I am persuaded there are but few believers, but that God doth, at one time or other, in one duty or other, entering into or coming out of one temptation or another, give some singular testimony unto their own souls and consciences concerning their sincerity and his acceptance of them. Sometimes he doth this in a duty, wherein he hath enabled the soul to make so near an approach unto him as that it hath been warmed, enlivened, sweetened, satisfied with the presence, the gracious presence, of God, and which God hath made unto him as a token of his uprightness; -- sometimes, when a man is entering into any great temptation, trial, difficult or dangerous duty, that death itself is feared in it, God comes in, by one means or other, by a secret intimation of his love, which he gives him to take along with him for his furniture and provision in his way, and thereby testifies to him his sincerity; and this serves, like the food of Elijah, for forty days in a wilderness condition; -- sometimes he is pleased to shine immediately into the soul in the midst of its darkness and sorrow; wherewith it is surprised, as not looking for any such expression of kindness, and is thereby relieved against its own pressing self-condemnation; -- and sometimes the Lord is pleased to give these tokens of love unto the soul as its refreshment, when it is coming off from the storm of temptations wherewith it has been tossed. And many other times and seasons there are wherein God is pleased to give unto believers some especial testimony in
724
their consciences unto their own integrity. But now these are all wrought by a transient operation of the Spirit, exciting and enabling the heart unto a spiritual, sensible apprehension and receiving of God's expressing kindness towards it. These things abide not in their sense and in their power which they have upon our affections, but immediately pass away. They are, therefore, to be treasured up in the mind and judgment, to be improved and made use of by faith, as occasion shall require. But we are apt to lose them. Most know no other use of them but whilst they feel them; yea, through ignorance in our duty to improve them, they prove like a sudden light brought into a dark place and again removed, which seems to increase, and really aggravates, our sense of the darkness. The true use of them is, to lay them up and ponder them in our hearts, that they may be supportments and testimonies unto us in a time of need. Have you, then, who are now in the dark as to your state or condition, whether you are regenerate or no, ever received any such refreshing and cheering testimony from God given unto your integrity, and your acceptance with him thereupon? Call it over again, and make use of it against those discouragements which arise from your present darkness in this matter, and which keep you off from sharing in the consolation tendered unto you in this word of grace.
RULE 4.
A due spiritual consideration of the causes and effects of regeneration is the ordinary way and means whereby the souls of believers come to be satisfied concerning that work of God in them and upon them. The principle or causes of this work are, the Spirit and the word. He that is born again, "is born of the Spirit," <430306>John 3:6; and of the word, "Of his own will begat he us with the word of truth," <590118>James 1:18; "We are born again by the word of God, which liveth and abideth for ever," 1<600123> Peter 1:23. Wherever, then, a man is regenerate, there hath been an effectual work of the Spirit and of the word upon the soul. This is to be inquired into and after. Ordinarily it will discover itself. Such impressions will be made in it upon the soul, such a change will be wrought and produced in it, as will not escape a spiritual diligent search and inquiry. And this is much of the duty of such as are in the dark, and uncertain concerning the accomplishment of this work in themselves. Let them call to mind what
725
have been the actings of the Spirit by the word upon their souls; what light thereby hath been communicated unto their minds; what discoveries of the Lord Christ and way of salvation have been made to them; what sense and detestation of sin have been wrought in them; what satisfaction hath been given unto the soul, to choose, accept, and acquiesce in the righteousness of Christ; what resignation of the heart unto God, according to the tenor of the covenant of grace, it hath been wrought unto. Call to mind what transactions there have been between God and your souls about these things; how far they have been carried on; whether you have broken off the treaty with God, and refused his terms, or if not, where the stay is between you; and what is the reason, since God hath graciously begun to deal thus with you, that you are not yet. come to a thorough close with him in the work and design of his grace? The defect must of necessity lie on your parts God doth nothing in vain. Had he not been willing to receive you, he would not have dealt with you so far as he hath done. There is nothing, then, remains to firm your condition but a resolved act of your own wills in answering the mind and will of God. And by this search may the soul come to satisfaction in this matter, or at least find out and discover where the stick is whence their uncertainty doth arise, and what is wanting to complete their desire.
Again: this work may be discovered by its effects. There is something that is produced by it in the soul, which may also be considered either with respect unto its being and existence, or unto its actings and operations In the first regard it is spirit: <430306>John 3:6, "That which is born of the Spirit," which is produced by the effectual operation of the Spirit of God, it "is spirit," -- "a new creature," 2<470517> Corinthians 5:17. He that is in Christ Jesus, who is born again, is a new creature, a, new life, a spiritual life, <480220>Galatians 2:20; <490201>Ephesians 2:1. In brief, it is an habitual furnishment of all the faculties of the soul with new spiritual, vital principles, enabling a person in all instances of obedience to lead a spiritual life unto God. This principle is by this work produced in the soul. And in respect of its actings, it consists in all the gracious operations of the mind, will, heart, or affections, in the duties of obedience which God hath required of us This is that which gives life unto our duties (without which the best of our works are but dead works), and renders them acceptable unto the living God. It is not my business at large to pursue and declare these things; I
726
only mention them, that persons who are kept back from a participation of the consolation tendered from the forgiveness that is with God, because they cannot comfortably conclude that they are born again, as knowing that it is such persons alone unto whom these consolations do truly and really belong, may know how to make a right judgment of themselves. Let such persons, then, not fluctuate up and down in generals and uncertainties, with heartless complaints, which is the ruin of the peace of their souls; but let them really put things to the trial, by the examination of the causes and effects of the work they inquire after. It is by the use of such means whereby God will be' pleased to give them all the assurance and establishment concerning their state and condition which is needful for them, and which may give them encouragement in their course of obedience.
But supposing all that hath been spoken, what if a man, by the utmost search and inquiry that he is able to make, cannot attain any satisfactory persuasion that indeed this great work of God's grace hath passed upon his soul; is this a sufficient ground to keep him off from accepting of supportment and consolation from this truth, that there is forgiveness with God? which is the design of the objection laid down before. I say therefore farther, that, --
1. Regeneration doth not in order of time precede the soul's interest in the forgiveness that is with God, or its being made partaker of the pardon of sin. I say no more but that it doth not precede it in order of time, not determining which hath precedency in order of nature. That, I confess, which the method of the gospel leads unto is, that absolution, acquitment, or the pardon of sin, is the foundation of the communication of all saving grace unto the soul, and so precedeth all grace in the sinner whatever. But because this absolution or pardon of sin is to be received by faith, whereby the soul is really made partaker of it and all the benefits belonging thereunto, and that faith is the radical grace which we receive in our regeneration, -- for it is by faith that our hearts are purified, as an instrument in the hand of the great purifier, the Spirit of God, -- I place these two together, and shall not dispute as to their priority in nature; but in time the one doth not precede the other.
727
2. It is hence evident, that an assurance of being regenerate is no way previously necessary unto the believing of an interest in forgiveness; so that although a man have not the former, it is, or may be, his duty to endeavor the latter. When convinced persons cried out, "What shall we do to be saved?" the answer was, "Believe, and ye shall be so." "Believe in Christ, and in the remission of sin by his blood," is the first thing that convinced sinners are called unto. They are not directed first to secure their souls that they are born again, and then afterward to believe; but they are first to believe that the remission of sin is tendered unto them in the blood of Christ, and that "by him they may be justified from all things from which they could not be justified by the law." Nor upon this proposition is it the duty of men to question whether they have faith or no, but actually to believe. And faith in its operation will evidence itself. See <441338>Acts 13:38, 39. Suppose, then, that you do not know that you are regenerate, that you are born of God, -- that you have no prevailing, refreshing, constant evidence or persuasion thereof, -- should this hinder you? should this discourage you from believing forgiveness, from dosing with the promises, and thereby obtaining in yourselves an interest in that forgiveness that is with God? Not at all; nay, this ought exceedingly to excite and stir you up unto your duty herein: for, --
(1.) Suppose that it is otherwise, -- that, indeed, you are yet in the state of sin, and are only brought under the power of light and conviction, -- this is the way for a translation into an estate of spiritual life and grace. If you will forbear the acting of faith upon and for forgiveness until you are regenerate, you may, and probably you will, come short both of forgiveness and regeneration also. Here lay your foundation, and then your building will go on. This will open the door unto you, and give you an entrance into the kingdom of God. Christ is the door; do not think to climb up over the wall; enter by him, or you will be kept out.
(2.) Suppose that you are born again, but yet know it not, -- as is the condition of many, -- this is a way whereby you may receive an evidence thereof. It is good, the embracing of all signs, tokens, and pledges of our spiritual condition, and it is so to improve them; but the best course is, to follow the genuine natural actings of faith, which will lead us into the most settled apprehensions concerning our relation unto God and acceptance with him. Believe first the forgiveness of sin as the effect of mere grace and
728
mercy in Christ. Let the faith hereof be nourished and strengthened in your souls. This will insensibly influence your hearts into a comforting gospel persuasion of your state and condition towards God; which will be accompanied with assured rest and peace.
To wind up this discourse -- Remember that that which hath been spoken with reference unto the state of regeneration in general may be applied unto every particular objection or cause of fear and discouragement that may be reduced to that head. Such are all objections that arise from particular sins, from aggravations of sins by their greatness or circumstances, or relapses into them. The way that the consideration of these things prevails upon the mind unto fear, is by begetting an apprehension in men that they are not regenerate; for if they were, they suppose they could not be so overtaken or entangled. The rules thereof laid down are suited to the straits of the souls of sinners in all such particular cases.
Lastly, There was somewhat in particular added in the close of the objection, which, although it be not directly in our way nor of any great importance in itself, yet having been mentioned, it is not unmeet to remove it out of the way, that it may not leave entanglement upon the minds of any. Now this is, that some know not nor can give an account of the time of their conversion unto God, and therefore cannot be satisfied that the saving work of his grace hath passed upon them. This is usually and ordinarily spoken unto; and I shall therefore briefly give an account concerning it: --
1. It hath been showed that, in this matter, there are many things whereon we may regularly found a judgment concerning ourselves, and it is great folly to waive them all, and put the issue of the matter upon one circumstance. If a man have a trial at law, wherein he hath many evidences speaking for him, only one circumstance is dubious and in question, he will not cast the weight of his cause on that disputed circumstance, but will plead those evidences that are more clear and testify more fully in his behalf. I will not deny but that this matter of the time of conversion is ofttimes an important circumstance, -- in the affirmative, when it is known, it is of great use, tending to stability and consolation; -- but yet it is still but a circumstance, such as that the being of the thing itself doth not
729
depend upon. He that is alive may know that he was born, though he know neither the place where nor the time when he was so; and so may he that is spiritually alive, and hath ground of evidence that he is so, that he was born again, though he know neither when, nor where, nor how. And this case is usual in persons of quiet natural tempers, who have had the advantage of education under means of light and grace. God ofttimes, in such persons, begins and carries on the work of his grace insensibly, so that they come to good growth and maturity before they know that they are alive. Such persons come at length to be satisfied in saying, with the blind man in the gospel, "How our eyes were opened we know not; only one thing we know, whereas we were blind by nature, now we see."
2. Even in this matter also, we must, it may be, be content to live by faith, and to believe as well what God hath done in us, if it be the matter and subject of his promises, as what he hath done for us; the ground whereof also is the promise, and nothing else.
OBJECTIONS FROM THE PRESENT STATE AND CONDITION OF THE SOUL -- WEAKNESS AND IMPERFECTION OF DUTY --
OPPOSITION FROM INDWELLING SIN.
THIRDLY. There is another head of objections against the soul's receiving consolation from an interest in forgiveness, arising from the consideration of its present state and condition as to actual holiness, duties, and sins. Souls complain, when in darkness and under temptations, that they cannot find that holiness, nor those fruits of it in themselves, which they suppose an interest in pardoning mercy will produce. Their hearts they find are weak, and all their duties worthless. If they were weighed in the balance, they would be all found too light. In the best of them there is such a mixture of self, hypocrisy, unbelief, vain-glory, that they are even ashamed and confounded with the remembrance of them. These things fill them with discouragements, so that they refuse to be comforted or to entertain any refreshing persuasion from the truth insisted on, but rather conclude that. they are utter strangers from that forgiveness that is with God, and so continue helpless in their depths.
According unto the method proposed, and hitherto pursued, I shall only lay down some such general rules as may support a soul under the
730
despondencies that are apt in such a condition to befall it, that none of these things may weaken it in its endeavor to lay hold of forgiveness. And, --
1. This is the proper place to put in execution our eighth rule, to take heed of heartless complaints when vigorous actings of grace are expected at our hands. If it be thus, indeed, why lie you on your faces? why do you not rise and put out yourselves to the utmost, giving all diligence to add one grace to another, until you find yourselves in a better frame? Supposing, then, the putting of that rule into practice, I add, --
(1.) That known holiness is apt to degenerate into self-righteousness. What God gives us on the account of sanctification we are ready enough to reckon on the score of justification. It is a hard thing to feel grace, and to believe as if there were none. We have so much of the Pharisee in us by nature, that it is sometimes well that our good is hid from us. We are ready to take our corn and wine and bestow them on other lovers. Were there not in our hearts a spiritually sensible principle of corruption, and in our duties a discernible mixture of self, it would be impossible we should walk so humbly as is required of them who hold communion with God in a covenant of grace and pardoning mercy. It is a good life which is attended with a faith of righteousness and a sense of corruption. Whilst I know Christ's righteousness, I shall the less care to know my own holiness. To be holy is necessary; to know it, sometimes a temptation
(2.) Even duties of God's appointment, when turned into selfrighteousness, are God's great abhorrency, <236602>Isaiah 66:2, 3. What hath a good original may be vitiated by a bad end.
(3.) Oftentimes holiness in the heart is more known by the opposition that is made there to it, than by its own prevalent working. The Spirit's operation is known by the flesh's opposition. We find a man's strength by the burdens he carries, and not the pace that he goes. "O wretched man that I am! who shall deliver me from the body of this death?" is a better evidence of grace and holiness than "God, I thank thee I am not as other men." A heart pressed, grieved, burdened, not by the guilt of sin only, which reflects with trouble on an awakened conscience, but by the close, adhering power of indwelling sin, tempting, seducing, soliciting, hindering, captivating, conceiving, restlessly disquieting, may from thence have as
731
clear an evidence of holiness as from a delightful fruit-bearing. What is it that is troubled and grieved in thee? what is it that seems to be almost killed and destroyed; that cries out, complains, longs for deliverance? Is it not the new creature? is it not the principle of spiritual life, whereof thou art partaker? I speak not of troubles and disquietments for sin committed; nor of fears and perturbations of mind lest sin should break forth to loss, shame, ruin, dishonor; nor of the contending of a convinced conscience lest damnation should ensue; -- but of the striving of the Spirit against sin, out of a hatred and a loathing of it, upon all the mixed considerations of love, grace, mercy, fear, the beauty of holiness, excellency of communion with God, that are proposed in the gospel. If thou seemest to thyself to be only passive in these things, to do nothing but to endure the assaults of sin; yet if thou art sensible, and standest under the stroke of it as under the stroke of an enemy, there is the root of the matter. And as it is thus as to the substance and being of holiness, so it is also as to the degrees of it. Degrees of holiness are to be measured more by opposition than self-operation. He may have more grace than another who brings not forth so much fruit as the other, because he hath more opposition, more temptation, <234117>Isaiah 41:17. And sense of the want of all is a great sign of somewhat in the soul.
2. As to what was alleged as to the nothingness, the selfishness of duty, I say, it is certain, whilst we are in the flesh, our duties will taste of the vessel whence they proceed. Weakness, defilements, treachery, hypocrisy, will attend them. To this purpose, whatever some pretend to the contrary, is the complaint of the church, <236406>Isaiah 64:6. The chaff oftentimes is so mixed with the wheat that corn can scarce be discerned. And this know, that the more spiritual any man is, the more he sees of his unspiritualness in his spiritual duties. An outside performance will satisfy an outside Christian. Job abhorred himself most when he knew himself best. The clearer discoveries we have had of God, the viler will every thing of self appear. Nay, farther, duties and performances are oftentimes very ill measured by us; and those seem to be first which indeed are last, and those to be last which indeed are first. I do not doubt but a man, when he hath had distractions to wrestle withal, no outward advantage to farther him, no extraordinary provocation of hope, fear, or sorrow, on a natural account in his duty, may rise from his knees with thoughts that he hath done nothing in his duty but provoked God; when there hath been more workings of
732
grace, in contending with the deadness cast on the soul by the condition that it is in, than when, by a concurrence of moved natural affections and outward provocations, a frame hath been raised that hath, to the party himself, seemed to reach to heaven: so that it may be this perplexity about duties is nothing but what is common to the people of God, and which ought to be no obstruction to peace and settlement.
3. As to the pretense of hypocrisy, you know what is usually answered. It is one thing to do a thing in hypocrisy, another not to do it without a mixture of hypocrisy. Hypocrisy, in its long extent, is every thing that, for matter or manner, comes short of sincerity. Now, our sincerity is no more perfect than our other graces; so that in its measure it abides with us and adheres to all we do. In like manner, it is one thing to do a thing for vainglory and to be seen of men, another not to be able wholly to keep off the subtle insinuations of self and vain-glory. He that doth a thing in hypocrisy and for vain-glory is satisfied with some corrupt end obtained, though he be sensible that he sought such an end. He that doth a thing with a mixture of hypocrisy, -- that is, with some breaches upon the degrees of his sincerity, with some insensible advancements in performance on outward considerations, -- is not satisfied with a self-end obtained, and is dissatisfied with the defect of his sincerity. In a word, wouldst thou yet be sincere, and dost endeavor so to be in private duties, and in public performances, -- in praying, hearing, giving alms, zealous actings for God's glory and the love of the saints; though these duties are not, it may be, sometimes done without sensible hypocrisy, -- I mean, as traced to its most subtle insinuations of self and vain-glory, -- yet are they not done in hypocrisy, nor do they denominate the persons by whom they are performed hypocrites. Yet I say of this, as of all that is spoken before, it is of use to relieve us under a troubled condition, -- of none to support us or encourage us unto an abode in it.
4. Know that God despiseth not small things. He takes notice of the least breathings of our hearts after him, when we ourselves can see nor perceive no such thing. He knows the mind of the Spirit in those workings which are never formed to that height that we can reflect upon them with our observation. Every thing that is of him is noted in his book, though not in ours. He took notice that, when Sarah was acting unbelief towards him, yet that she showed respect and regard to her husband, calling him "lord,"
733
<011812>Genesis 18:12; 1<600306> Peter 3:6. And even whilst his people are sinning, he can find something in their hearts, words, or ways, that pleaseth him; much more in their duties. He is a skillful refiner, that can find much gold in that ore where we see nothing but lead or clay. He remembers the duties which we forget, and forgets the sins which we remember. He justifies our persons, though ungodly; and will also our duties, though not perfectly godly.
5. To give a little farther support in reference unto our wretched, miserable duties, and to them that are in perplexities on that account, know that Jesus Christ takes whatever is evil and unsavoury out of them, and makes them acceptable. When an unskilful servant gathers many herbs, flowers, and weeds in a garden, you gather them out that are useful, and cast the rest out of sight. Christ deals so with our performances. All the ingredients of self that are in them on any account he takes away, and adds incense to what remains, and presents it to God, <023036>Exodus 30:36. This is the cause that the saints at the last day, when they meet their own duties and performances, they know them not, they are so changed from what they were when they went out of their hand. "Lord, when saw we thee naked or hungry?" So that God accepts a little, and Christ makes our little a great deal.
6. Is this an argument to keep thee from believing? The reason why thou art no more holy is because thou hast no more faith. If thou hast no holiness, it is because thou hast no faith. Holiness is the purifying of the heart by faith, or our obedience unto the truth. And the reason why thou art no more in duty is, because thou art no more in believing. The reason why thy duties are weak and imperfect is, because thy faith is weak and imperfect. Hast thou no holiness? -- believe, that thou mayst have. Hast thou but a little, or that which is imperceptible? -- be steadfast in believing, that thou mayst abound in obedience. Do not resolve not to eat thy meat until thou art strong, when thou hast no means of being strong but by eating thy bread, which strengthens the heart of man.
OBJECTION FOURTH. The powerful tumultuating of indwelling sin or corruption is another cause of the same kind of trouble and despondency. "`They that are Christ's have crucified the flesh with the lusts thereof.' But we find," say some, "several corruptions working effectually in our
734
hearts, carrying us captive to the law of sin. They disquiet with their power as well as with their guilt. Had we been made partakers of the law of the Spirit of life, we had, ere this, been more set free from the law of sin and death. Had sin been pardoned fully, it would have been subdued more effectually. "
There are three considerations which make the actings of indwelling sin to be so perplexing to the soul --
1. Because they are unexpected. The soul looks not for them upon the first great conquest made of sin, and universal engagement of the heart unto God. When it first says, "I have sworn, and am steadfastly purposed to keep thy righteous judgments," commonly there is peace, at least for a season, from the disturbing vigorous actings of sin. There are many reasons why so it should be. "Old things are then passed away, all things are become new;" and the soul, under the power of that universal change, is utterly turned away from those things that should foment, stir up, provoke, or cherish, any lust or temptation. Now, when some of these advantages are past, and sin begins to stir and act again, the soul is surprised, and thinks the work that he hath passed through was not true and effectual, but temporary only; yea, he thinks, perhaps, that sin hath more strength than it had before, because he is more sensible than he was before. As one that hath a dead arm or limb, whilst it is mortified, endures deep cuts and lancings, and feels them not; so when spirits and sense are brought into the place again, he feels the least cut, and may think the instruments sharper than they were before, when all the difference is, that he hath got a quickness of sense, which before he had not. It may be so with a person in this case: he may think lust more powerful than it was before, because he is more sensible than he was before. Yea, sin in the heart is like a snake or serpent: you may pull out the sting of it, and cut it into many pieces; though it can sting mortally no more, nor move its whole body at once, yet it will move in all its parts, and make an appearance of a greater motion than formerly. So it is with lust: when it hath received its death's wound, and is cut to pieces, yet it moves in so many parts as it were in the soul, that it amazes him that hath to do with it; and thus coming unexpectedly, fills the spirit oftentimes with disconsolation.
735
2. It hath also in its actings a universality. This also surpriseth. There is a universality in the actings of sin, even in believers. There is no evil that it will not move to; there is no good that it will not attempt to hinder; no duty that it will not defile. And the reason of this is, because we are sanctified but in part; not in any part wholly, though savingly and truly in every part. There is sin remaining in every faculty, in all the affections, and so may be acting in and towards any sin that the nature of man is liable unto. Degrees of sin there are that all regenerate persons are exempted from; but unto solicitations to all kinds of sin they are exposed: and this helps on the temptation.
3. It is endless and restless, never quiet, conquering nor conquered; it gives not over, but rebels being overcome, or assaults afresh having prevailed. Ofttimes after a victory obtained and an opposition subdued, the soul is in expectation of rest and peace from its enemies: but this holds not; it works and rebels again and again, and will do so whilst we live in this world, so that no issue will be put to our conflict but by death. This is at large handled elsewhere, in a treatise lately published on this peculiar subject. f14
These and the like considerations attending the actings of indwelling sin, do oftentimes entangle the soul in making a judgment of itself, and leave it in the dark as to its state and condition.
A few things shall be offered unto this objection also: --
1. The sensible powerful actings of indwelling sin are not inconsistent with a state of grace, <480517>Galatians 5:17. There are in the same person contrary principles, -- "the flesh and the Spirit;" these are contrary. And there are contrary actings from these principles, -- "the flesh lusteth against the Spirit, and the Spirit against the flesh;" and these actings are described to be greatly vigorous in other places. Lust wars against our souls, <590401>James 4:1; 1<600211> Peter 2:11. Now, to war is not to make faint or gentle opposition, to be slighted and contemned; but it is to go out with great strength, to use craft, subtlety, and force, so as to put the whole issue to a hazard. So these lusts war; such are their actings in and against the soul. And therefore, saith the apostle, "Ye cannot do the things that ye would." See <450714>Romans 7:14-17. In this conflict, indeed, the understanding is left unconquered, -- it condemns and disapproves of the evil led auto; and the will is not subdued, -- it would not do the evil that is pressed upon it; and
736
there is a hatred or aversion remaining in the affections unto sin: but yet, notwithstanding, sin rebels, fights, tumultuates, and leads captive. This objection, then, may receive this speedy answer -- Powerful actings and workings, universal, endless strugglings of indwelling sin, seducing to all that is evil, putting itself forth to the disturbance and dissettlement of all that is good, are not sufficient ground to conclude a state of alienation from God. See for this the other treatise before mentioned at large.
2. Your state is not at all to be measured by the opposition that sin makes to you, but by the opposition you make to it. Be that never so great, if this be good, -- be that never so restless and powerful, if this be sincere, -- you may be disquieted, you can have no reason to despond.
I have mentioned these things only to give a specimen of the objections which men usually raise up against an actual closing with the truth insisted on to their consolation. And we have also given in upon them some rules of truth for their relief; not intending in them absolute satisfaction as to the whole of the cases mentioned, but only to remove the darkness raised by them so out of the way, as that it might not hinder any from mixing the word with faith that hath been dispensed from this blessed testimony, that "there is forgiveness with God, that he may be feared. "
737
VERSES FIFTH AND SIXTH.
PROCEED we now to the second part of this psalm, which contains the deportment of a sin-perplexed soul, when by faith it hath discovered where its rest doth lie, and from whom its relief is to be expected; even from the forgiveness which is with God, whereof we have spoken.
There are two things in general, as was before mentioned, that the soul in that condition applies itself unto; whereof the first respects itself, and the other the whole Israel of God.
That which respects itself is the description of that frame of heart and spirit that he was brought into upon faith's discovery of forgiveness in God, with the duties that he applied himself unto, the grounds of it, and the manner of its performance, verses 5, 6 --
"I wait for the LORD, my soul doth wait, and in his word do I hope. My soul waiteth for the Lord more than they that watch for the morning: I say, more than they that watch for the morning."
Herein, I say, he describes both his frame of spirit and the duty he applied himself to, both as to matter and manner.
I shall, as in the method hitherto observed, first consider the reading of the words, then their sense and importance, with the suitableness of the things mentioned in them to the condition of the soul under consideration; all which yield us a foundation of the observations that are to be drawn from them.
1. The words rendered strictly, or word for word, lie thus --
"I have earnestly expected Jehovah; my soul hath expected, and in his word have I tarried," or waited. "My soul to the Lord more than" (or before) "the watchmen in the morning; the watchmen in the morning," or "unto the morning."
"I have waited" or "expected:" ytyi Wqi i from XXX, "to expect," "to hope," "to wait." "Verbum hoc est, magno animi hw;q; in allquem intenturn esse, et respicere ad eum, ex eo pendere;" -- "The word denotes to be intent on
738
any one with great desire; to behold or regard him, and to depend upon him;" and it also expresseth the earnest inclination and intension of the will and mind.
Paul seems to have expressed this word to the full, <450819>Romans 8:19, by apj okaradokia> -- an intent or earnest expectation, expressing itself by putting forth the head, and looking round about with earnestness and diligence. And this is also signified expressly by this word, <196921>Psalm 69:21, dWnl; hW,qæa}wæ; -- "And I looked for some to take pity." "Huc illuc anxie circumspexi, siquis forte me commiseraturus esset;" -- "I looked round about, this way and that way, diligently and solicitously, to see if any would pity me or lament with me."
Thus, "I have wilted," is as much as, "I have diligently, with intension of soul, mind, will, and affections, looked unto God, in earnest expectation of that from him that I stand in need of, and which must come forth from the forgiveness that is with him."
2. "I have," saith he, "waited for, or expected Jehovah." He uses the same name of God in his expectation that he first fixed on in his application to him.
And it is not this or that means, not this or that assistance, but it is Jehovah himself that he expects and waits for. It is Jehovah himself that must satisfy the soul, -- his favor and loving-kindness, and what flows from them; if he come not himself, if he give not himself, nothing else will relieve.
3. "My soul doth wait," or expect; -- "It is no outward duty that I am at, no lip-labor, no bodily work, no formal, cold, careless performance of a duty. No; `my soul doth wait.' It is soul-work, heart-work I am at. I wait, I wait with my whole soul."
4. "In His words do I hope," or "Wait." There is not any thing of difficulty in these words. The word used, yTli j] ;whO , is from ljæy;, "sunt qui, quod affine sit verbo lljæ ;, velint anxietatem et nisum includere, ut significet anxie, seu enixe expectare, sustinere, et sperare;" -- It signifies to hope, expect, endure, and sustain with care, solicitousness, and endeavors.
739
Hence the LXX. have rendered the word by uJpe>meinen, and the Vulgar Latin "sustinui;" -- "I have sustained and waited with patience."
And this on the word; or, be sustained his soul with the word of promise that it should not utterly faint, seeing he had made a discovery of grace and forgiveness, though yet at a great distance; he had a sight of land, though he was yet in a storm at sea; and therefore encourageth himself, or his soul, that it doth not despond.
But yet all this that we have spoken reaches not the intenseness of the soul of the psalmist, in this his expectation of Jehovah. The earnest engagement of his soul in this duty riseth up above what he can express. Therefore he proceeds, verse 6: "My soul," saith he, "for the Lord" (that is, expects him, looks for him, waits for him, waits for his coming to me in love and with forgiveness), "more than the watchers for the morning, the watchers for the morning."
These latter words are variously rendered, and variously expounded. The LXX. and Vulgar Latin render them, "From the morning watch until night;" others, "From those that keep the morning watch, unto those that keep the evening watch;" "More than the watchers in the morning, more than the watchers in the morning."
The words also are variously expounded. Austin would have it to signify the placing of our hopes on the morning of Christ's resurrection, and continuing in them until the night of our own death.
Jerome, who renders the words, "From the morning watch to the morning watch," expounds them of continuing our hopes and expectations from the morning that we are called into the Lord's vineyard to the morning when we shall receive our reward; as much to the sense of the place as the former. And so Chrysostom interprets it of our whole life.
It cannot be denied but that they were led into these mistakes by the translation of the LXX. and that of the Vulgar Latin, who both of them have divided these words quite contrary to their proper dependence, and read them thus, "My soul expected the Lord. From the morning watch to the night watch, let Israel trust in the Lord;" so making the words to belong to the following exhortation unto others, which are plainly a part of the expression of his own duty.
740
The words, then, are a comparison, and an allusion unto watchmen, and may be taken in one of these two senses --
1. In things civil, As those who keep the watch of the night do look, and long for, and expect the morning, when, being dismissed from their guard, they may take that sleep that they need and desire; which expresses a very earnest expectation, inquiry, and desire. Or,
2. In things sacred, with the Chaldee paraphrast, which renders the words, "More than they that look for the morning watch," which they carefully observe, that they may offer the morning sacrifice. In this sense, "As," saith he, "the warders and watchers in the temple do look diligently after the appearance of the morning, that they may with joy offer the morning sacrifice in the appointed season; so, and with more diligence, doth my soul wait for Jehovah."
You see the reading of the words, and how far the sense of them opens itself unto us by that consideration.
Let us, then, next see briefly the several parts of them, as they stand in relation one to another. We have, then, --
1. The expression of the duty wherein he was exercised; and that is, earnest waiting for Jehovah.
2. The bottom and foundation of that his waiting and expectation; that is, the word of God, the word of promise, -- he diligently hoped in the word.
3. The frame of his spirit in, and the manner of his performance of, this duty; expressed, --
(1.) In the words themselves that he uses, according as we opened them before.
(2.) In the emphatical reduplication, yea, triplecation of his expression of it: "I wait for the LORD;" "My soul waiteth for God;"" My soul waiteth for the Lord."
(3.) In the comparison instituted between his discharge of his duty and others' performances of a corporal watch, -- with the greatest care and diligence: "More than they that watch for the morning." So that we have, --
741
1. The duty he performed, -- earnest waiting and expectation.
2. The object of his waiting, -- Jehovah himself.
3. His supportment in that duty, -- the word of promise.
4. The manner of his performance of it: --
(1.) With earnestness and diligence.
(2.) With perseverance.
Let us, then, now consider the words as they contain the frame and working of a sin-entangled soul.
Having been raised out of his depths by the discovery of forgiveness in God, as was before declared, yet not being immediately made partaker of that forgiveness, as to a comforting sense of it, he gathers up his soul from wandering from God, and supports it from sinking under his present condition.
"It is," saith he, "Jehovah alone, with whom is forgiveness, that can relieve and do me good. His favor, his loving-kindness, his communication of mercy and grace from thence, is that which I stand in need of. On him, therefore, do I with all heedfulness attend; on him do I wait. My soul is filled with expectation from him. Surely he will come to me, he will come and refresh me. Though he seem as yet to be afar off, and to leave me in these depths, yet I have his word of promise to support and stay my soul; on which I will lean until I obtain the enjoyment of him, and his kindness which is better than life."
And this is the frame of a sin-entangled soul who hath really by faith discovered forgiveness in God, but is not yet made partaker of a comforting, refreshing sense of it. And we may represent it in the ensuing observations --
Obs. 1. The first proper fruit of faith's discovery of forgiveness in God, unto a sin-distressed soul, is waiting in patience and expectation.
742
Obs. 2. The proper object of a sin-distressed soul's waiting and expecting is God himself, as reconciled in Christ: "I have waited for Jehovah."
Obs. 3. The word of promise is the soul's great supportment in waiting for God: "In thy word do I hope."
Obs. 4. Sin-distressed souls wait for God with earnest intension of mind, diligence, and expectation, -- from the redoubling of the expression.
Obs. 5. Continuance in waiting until God appears to the soul is necessary and prevailing; -- necessary, as that without which we cannot attain assistance; and prevailing, as that wherein we shall never fail.
Obs. 6. Establishment in waiting, when there is no present sense of forgiveness, yet gives the soul much secret rest and comfort. This observation ariseth from the influence that these verses have unto those that follow. The psalmist, having attained thus far, can now look about him and begin to deal with others, and exhort them to an expectation of grace and mercy.
And thus, though the soul be not absolutely in the haven of consolation where it would be, yet it hath cast out an anchor that gives it establishment and security. Though it be yet tossed, yet it is secured from shipwreck, and is rather sick than in danger. A waiting condition is a condition of safety.
Hence it is that he now turns himself to others; and upon the experience of the discovery that he had made of forgiveness in God, and the establishment and consolation he found in waiting on him, he calls upon and encourageth others to the same duty, verses 7, 8.
The propositions laid down I shall briefly pass through, still with respect unto the state and condition of the soul represented in the psalm. Many things that might justly he insisted on in the improvement of these truths have been anticipated in our former general rules. To them we must therefore sometimes have recourse, because they must not be again repeated. On this account, I say, we shall pass through them with all
743
briefness possible; yet so as not wholly to omit any directions that are here tendered unto us as to the guidance of the soul, whose condition, and the working of whose faith, is here described. This, therefore, in the first place is proposed --
The first proper fruit of faith's discovery of forgiveness in God, unto a sin-distressed soul, is waiting in patience and expectation.
This the psalmist openly and directly applies himself unto, and expresseth to have been as his duty, so his practice. And he doth it so emphatically, as was manifested in the opening of the words, that I know not that any duty is anywhere in the Scripture so recommended and lively represented unto us.
You must, therefore, for the right understanding of it, call to mind what hath been spoken concerning the state of the soul inquired into, -- its depths, entanglements, and sense of sin, with its application unto God about those things; as also remember what hath been delivered about the nature of forgiveness, with the revelation that is made of it unto the faith of believers, and that this may be done where the soul hath no refreshing sense of its own interest therein. It knows not that its own sins are forgiven, although it believes that there is forgiveness with God. Now, the principal duty that is incumbent on such a soul is that laid down in the proposition, -- namely, patient waiting and expectation.
Two things must be done in reference hereunto -- First, The nature of the duty itself is to be declared; and, secondly, The necessity and usefulness of its practice is to be evinced and demonstrated.
For the nature of it, something hath been intimated giving light into it, in the opening of the words here used by the psalmist to express it by. But we may observe, that these duties, as required of us, do not consist in any particular acting of the soul, but in the whole spiritual frame and deportment of it, in reference unto the end aimed at in and by them. And this waiting, as here and elsewhere commended unto us, and which is comprehensive of the especial duties of the soul, in the case insisted on and described, comprehends these three things: --
1. Quietness, in opposition to haste and tumultuating of spirit.
744
2. Diligence, in opposition to spiritual sloth, despondency, and neglect of means.
3. Expectation, in opposition to despair, distrust, and other proper immediate actings of unbelief.
1. Quietness. Hence this waiting itself is sometimes expressed by silence. To wait is to be silent: <250326>Lamentations 3:26, "It is good both to hope µmæWdw], and to be silent for the salvation of the LORD;" that is, to "wait quietly," as we have rendered the word. And the same word we render sometimes "to rest" as <193707>Psalm 37:7, "Rest on the LORD, hwh;O ylæ µWD, be silent unto him," where it is joined with hoping or waiting, as that which belongs unto the nature of it; and so in sundry other places. And this God, in an especial manner, calleth souls unto in straits and distresses. "In quietness and confidence," saith he, "shall be your strength," <233015>Isaiah 30:15. And the effect of the righteousness of God by Christ is said to be "quietness and assurance for ever," <233217>Isaiah 32:17; -- first quietness, and then assurance. Now, this silence and quietness which accompanieth waiting, yea, which is an essential part of it, is opposed, first, to haste; and haste is the soul's undue lifting up itself, proceeding from a weariness of its condition, to press after an end of its troubles not according to the conduct of the Spirit of God. Thus, when God calleth his people to waiting, he expresseth the contrary acting unto this duty by the lifting up of the soul: <350203>Habakkuk 2:3, 4, "Though the vision tarry, wait for it. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith." God hath given unto the soul a vision of peace, through the discovery of that forgiveness which is with him; but he will have us wait for an actual participation of it unto rest and comfort. He that will not do so, but lifts up his soul, -- that is, in making haste beyond the rule and method of the Spirit of God in this matter, -- his heart is not upright in him, nor will he know what it is to live by faith. This ruins and disappoints many a soul in its attempts for forgiveness. The prophet, speaking of this matter, tells us that "he that believeth shall not," nor will not, "make haste," <232816>Isaiah 28:16; -- which words the apostle twice making use of, <450933>Romans 9:33, 10:11, in both places renders them, "Whosoever believeth on him shalt not be ashamed," or confounded; and that because this haste turns men off from believing, and so disappoints their hopes, and leaves them unto shame and confusion. Men with a sense
745
of the guilt of sin, having some discovery made to them of the rest, ease, and peace which they may obtain to their souls by forgiveness, are ready to catch greedily at it, and to make false, unsound, undue applications of it unto themselves. They cannot bear the yoke that the Lord hath put upon them, but grow impatient under it, and cry with Rachel, "Give me children, or else I die." Any way they would obtain it. Now, as the first duty of such a soul is to apply itself unto waiting, so the first entrance into wilting consists in this silence and quietness of heart and spirit. This is the soul's endeavor to keep itself bumble, satisfied with the sovereign pleasure of God in its condition, and refusing all ways and means of rest and peace but what it is guided and directed unto by the word and Spirit. Secondly, As it is opposed unto haste, so it is unto tumultuating thoughts and vexatious disquietments. The soul is silent. <193909>Psalm 39:9, "I was dumb, I opened not my mouth; because thou didst it." He redoubles the expression, whereby he sets out his endeavor to quiet and still his soul in the will of God. In the condition discoursed of, the soul is apt to have many tumultuating thoughts, or a multitude of perplexing thoughts, of no use or advantage unto it. How they are to be watched against and rejected was before declared in our general rules This quietness in waiting will prevent them. And this is the first thing in the duty prescribed.
2. Diligence, in opposition unto spiritual sloth, is included in it also. Diligence is the activity of the mind, in the regular use of means, for the pursuit of any end proposed. The end aimed at by the soul is a comforting, refreshing interest in that forgiveness that is with God. For the attaining thereof, there are sundry means instituted and blessed of God. A neglect of them, through regardlessness or sloth, will certainly disappoint the soul from attaining that end. It is confessedly so in things natural. He that soweth not must not think to reap; he that clotheth not himself will not be warm; nor he enjoy health who neglects the means of it. Men understand this as to their outward concerns; and although they have a due respect unto the blessing of God, yet they expect not to be rich without industry in their ways. It is so also in things spiritual. God hath appointed one thing to be the means of obtaining another; in the use of them doth he bless us, and from the use of them doth his glory arise, because they are his own appointments. And this diligence wholly respecteth practice, or the regular use of means. A man is said to be diligent in business, to have a
746
diligent hand; though it be an affection of the mind, yet it simply respects practice and operation. This diligence in his waiting David expresseth, <194001>Psalm 40:1, ytyi Wqe We render it, "I have waited patiently," that is, "Waiting I have waited;" that is, diligently, earnestly, in the use of means. So he describes this duty by an elegant similitude, <19C302>Psalm 123:2,
"Behold, as the eyes of servants look unto the hand of their masters, and as the eyes of a maiden unto the hand of her mistress; so our eyes wait upon the LORD our God, until that he have mercy upon us."
Servants that wait on their masters and look to their hands, it is to expect an intimation of their minds as to what they would have them do, that they may address themselves unto it. "So," saith he, "do we wait for mercy;" -- not in a slothful neglect of duties, but in a constant readiness to observe the will of God in all his commands. An instance hereof we have in the spouse when she was in the condition here described, <220301>Song of Solomon 3:1, 2. She wanted the presence of her Beloved; which amounts to the same state which we have under consideration; for where the presence of Christ is not, there can be no sense of forgiveness. At first she seeks him upon her bed: "By night upon my bed I sought him whom my soul loveth: I sought him, but I found him not." She seems herein to have gone no farther than desires, for she was in her bed, where she could do no more; and the issue is, she found him not. But doth she so satisfy herself, and lie still, waiting until he should come there unto her? No; she says, "I will rise now, and go about the city in the streets, and in the broad ways I will seek him whom my soul loveth." She resolves to put herself into the use of all means whereby one may be sought that is wanting. In the city, streets, and fields, she would inquire after him. And the blessed success she had herein is reported, verse 4; she "found him, she held him, she would not let him go." This, then, belongs unto the waiting of the soul: diligence in the use of means, whereby God is pleased ordinarily to communicate a sense of pardon and forgiveness, is a principal part of it, What these means are is known. Prayer, meditation, reading, hearing of the word, dispensation of the sacraments, they are all appointed to this purpose; they are all means of communicating love and grace to the soul. Be not, then, heartless or slothful: up and be doing; attend with diligence to the word of grace; be fervent in prayer, assiduous in the use of all
747
ordinances of the church; in one or other of them, at one time or other, thou wilt meet with Him whom thy soul loveth, and God through Him will speak peace unto thee.
3. There is expectation in it; which lies in a direct opposition to all the actings of unbelief in this matter, and is the very life and soul of the duty under consideration. So the psalmist declares it, <196205>Psalm 62:5, "My soul, wait thou only upon God; for my expectation is only from him." The soul will not, cannot, in a due manner wait upon God, unless it has expectations from him, -- unless, as James speaks, he looks to receive somewhat from him, <590107>James 1:7. The soul in this condition regards forgiveness not only as by itself it is desired, but principally as it is by God promised. Thence they expect it. This is expressed in the fourth proposition before laid down, -- namely, that sin-distressed souls wait for God with earnestness, intension of mind, and expectation. As this ariseth from the redoubling of the expression, so principally from the nature of the comparison that he makes on himself in his waiting with them that watch for the morning. Those that watch for the morning do not only desire it and prepare for it, but they expect it, and know assuredly that it will come. Though darkness may for a time be troublesome, and continue longer than they would de. sire, yet they know that the morning hath its appointed time of return, beyond which it will not tarry; and, therefore, they look out for its appearance on all occasions. So it is with the soul in this matter. So says David, <190503>Psalm 5:3, "I will direct my prayer unto thee hPx, æa}wæ, and look up:" so we. The words before are defective: Úlo ] Ër[; `a, rq,Bo, "In the morning," or rather every morning, "I will order unto thee." We restrain this unto prayer: "I will direct my prayer unto thee." But this was expressed directly in the words foregoing: "In the morning thou shalt hear my voice;" that is, "the voice of my prayer and supplications," as it is often supplied. And although the psalmist doth sometimes repeat the same thing in different expressions, yet here he seemeth not so to do, but rather proceeds to declare the general frame of his spirit in walking with God. "I will," saith he, "order all things towards God, so as that I may wait upon him in the ways of his appointment, hpx, æaw} æ, and will look up." It seems in our translation to express his posture in his prayer; but the word is of another importance. It is diligently to look out after that which is coming towards us, and looking
748
out after the accomplishment of our expectation. This is a part of our waiting for God; yea, as was said, the life of it, that which is principally intended in it. The prophet calls it his "standing upon his watch tower, and watching to see what God would speak unto him," <350203>Habakkuk 2:3, -- namely, in answer unto that prayer which he put up in his trouble. He is now waiting in expectation of an answer from God. And this is that which poor, weak, trembling sinners are so encouraged unto, <233503>Isaiah 35:3, 4,
"Strengthen ye the weak hands, and confirm the feeble knees. Say to them that are of a fearful heart, Be strong, fear not: behold, your God will come."
Weakness and discouragements are the effects of unbelief. These he would have removed, with an expectation of the coming of God unto the soul, according to the promise. And this, I say, belongs unto the waiting of the soul in the condition described. Such a one doth expect and hope that God will in his season manifest himself and his love unto him, and give him an experimental sense of a blessed interest in forgiveness. And the accomplishment of this purpose and promise of God, it looks out after continually. It will not despond and be heartless, but stir up and strengthen itself unto a full expectation to have the desires of his soul satisfied in due time: as we find David doing in places almost innumerable.
This is the duty that, in the first place, is recommended unto the soul who is persuaded that there is forgiveness with God, but sees not his own interest therein -- Wait on, or for, the Lord. And it hath two properties when it is performed in a due manner, -- namely, patience and perseverance. By the one men are kept to the length of God's time; by the other they are preserved in a due length of their own duty.
And this is that which was laid down in the first proposition drawn from the words, -- namely, that continuance in watching, until God appears unto the soul, is necessary, as that without which we cannot attain what we look after; and prevailing, as that wherein we shall never fail.
God is not to be limited, nor his times prescribed unto him. We know our way and the end of our journey; but our stations of especial rest we must wait for at his mouth, as the people did in the wilderness. When David
749
comes to deal with God in his great distress, he says unto him, "O LORD, thou art my God; my times are in thy hand," <193114>Psalm 31:14, 15. His times of trouble and of peace, of darkness and of light, he acknowledged to be in the hand and at the disposal of God, so that it was his duty to wait his time and season for his share and portion in them.
During this state the soul meets with many oppositions, difficulties, and perplexities, especially if its darkness be of long continuance; as with some it abides many years, with some all the days of their lives. Their hope being hereby deferred makes their heart sick, and their spirit oftentimes to faint; and this fainting is a defect in waiting, for want of perseverance and continuance, which frustrates the end of it. So David, <192713>Psalm 27:13, "I had fainted, unless I had believed to see the goodness of the LORD;" -- "Had I not received supportment by faith, I had fainted." And wherein doth that consist? what was the fainting which he had been overtaken withal, without the supportment mentioned? It was a relinquishment of waiting on God, as he manifests by the exhortation which he gives to himself and others, verse 14, "Wait on the LORD; be of good courage, and he shall strengthen thine heart: wait, I say, on the LORD;" -- "Wait with courage and resolution, that thou faint not." And the apostle puts the blessed event of faith and obedience upon the avoidance of this evil: <480609>Galatians 6:9, "We shall reap, if we faint not." Hence we have both encouragements given against it, and promises that in the way of God we shall not be overtaken with it. "Consider the Lord Christ," saith the apostle, "the captain of your salvation, `lest ye be wearied and faint in your minds,'" <581208>Hebrews 12:8. Nothing else can cause you to come short of the mark aimed at. "They," saith the prophet, "that wait upon the LORD," -- that is, in the use of the means by him appointed, -- "shall not faint," <234031>Isaiah 40:31.
This continuance, then, in waiting is to accompany this duty, upon the account of both the things mentioned in the proposition, -- that it is indispensably necessary on our own account, and it is assuredly prevailing in the end; it will not fail.
1. It is necessary. They that watch for the morning, to whose frame and actings the waiting of the soul for God is compared, give not over until the light doth appear; or if they do, if they are wearied and faint, and so cease
750
watching, all their former pains will be lost, and they will lie down in disappointments. So will it be with the soul that deserts its watch, and faints in its waking. If upon the eruption of new lusts or corruptions, -- if upon the return of old temptations, or the assaults of new ones, -- if upon a revived perplexing sense of guilt, or on the tediousness of working and laboring so much and so long in the dark, -- the soul begin to say in itself, "I have looked for light and behold darkness, for peace and yet trouble cometh; the summer is past, the harvest is ended, and I am not relieved; such and such blessed means have been enjoyed, and yet I have not attained rest;" and so give over its waiting in the way and course before prescribed; -- it will at length utterly fail, and come short of the grace aimed at. "Thou hast labored, and hast not fainted," brings in the reward, <660203>Revelation 2:3.
2. Perseverance in waiting is assuredly prevalent; and this renders it a necessary part of the duty itself. If we continue to wait for the vision of peace it will come, it will not tarry, but answer our expectation of it. Never soul miscarried that abode in this duty unto the end. The joys of heaven may sometimes prevent consolations in this life; God sometimes gives in the full harvest without sending of the first-fruits aforehand; -- but spiritual or eternal peace and rest is the infallible end of permanent waiting for God.
This is the duty that the psalmist declares himself to be engaged in, upon the encouraging discovery which was made unto him of forgiveness in God: "There is forgiveness with thee, that thou mayest be feared. I wait for the LORD, my soul doth wait, and in his word do I hope." And this is that which, in the like condition, is required of us This is the great direction which was given us, in the example and practice of the psalmist, as to our duty and deportment in the condition described. This was the way whereby he rose out of his depths and escaped out of his entanglements. Is this, then, the state of any of us? Let such take directions from hence.
1. Encourage your souls unto waiting on God. Do new fears arise, do old disconsolations continue? Say unto your souls, "Yet wait on God. `Why are you cast down, O our souls? and why are you disquieted within us? hope in God; for we shall yet praise him, who is the health of our
751
countenance, and our God;'" as the psalmist doth in the like case, <194305>Psalm 43:5. So he speaks elsewhere, "Wait on God, and be of good courage;" -- "Shake off sloth, rouse up yourselves from under despondencies; let not fears prevail." This is the only way for success, and it will assuredly be prevalent. Oppose this resolution to every discouragement, and it will give new life to faith and hope. Say, "My flesh and my heart faileth; but God is the rock of my heart, and my portion for ever;" as <197326>Psalm 73:26. Though thy perplexed thoughts have even wearied and worn out the outward man, as in many they do, so that flesh faileth, -- and though thou hast no refreshing evidence from within, from thyself, or thy own experience, so that thy heart faileth, -- yet resolve to look unto God; there is strength in him, and satisfaction in him, for the whole man; he is a rock, and a portion. This will strengthen things which otherwise will be ready to die. This will keep life in thy course, and stir thee up to plead it with God in an acceptable season, when he will be found. Job carried up his condition unto a supposition that God might slay him, -- that is, add one stroke, one rebuke unto another, until he was consumed, and so take him out of the world in darkness and in sorrow, -- yet he resolved to trust, to hope, to wait on him, as knowing that he should not utterly miscarry so doing. This frame the church expresseth so admirably that nothing can be added thereunto: <250317>Lamentations 3:17-26,
"Thou hast removed my soul far off from peace: I forgat prosperity. And I said, My strength and my hope is perished from the LORD: remembering mine affliction and my misery, the wormwood and the gall. My soul hath them still in remembrance, and is humbled in me. This I recall to my mind, therefore have I hope. It is of the LORD'S mercies that we are not consumed, because his compassions fail not. They are new every morning: great is thy faithfulness. The LORD is my portion, saith my soul; therefore will I hope in him. The LORD is good unto them that wait for him, to the soul that seeketh him. It is good that a man should both hope and quietly wait for the salvation of the LORD."
We have here both the condition and the duty insisted on, with the method of the soul's actings in reference unto the one and the other fully expressed. The condition is sad and bitter; the soul is in depths, far from peace and rest, verse 17. In this state it is ready utterly to faint, and to
752
give up all for lost and gone, both strength for the present and hopes for the future, verse 18. This makes its condition full of sorrow and bitterness, and its own thoughts become unto it like "wormwood and gall," verses 19, 20. But doth he lie down under the burden of all this trouble? doth he despond and give over? No; saith he, "I call to mind that' there is forgiveness with God; grace, mercy, goodness for the relief of distressed souls, such as are in my condition," verses 21-23. Thence the conclusion is, that as all help is to be looked for, all relief expected from him alone, so "it is good that a man should quietly wait and hope for the salvation of God," verses 24-26. This he stirs up himself unto as the best, as the most blessed course for his deliverance.
2. Remember that diligent use of the means for the end aimed at is a necessary concomitant of, and ingredient unto, waiting on God. Take in the consideration of this direction also. Do not think to be freed from your entanglements by restless, heartless desiring that it were otherwise with you. Means are to be used that relief may be obtained. What those means are is known unto all. Mortification of sin, prayer, meditation, due attendance upon all gospel ordinances; conferring in general about spiritual things, advising in particular about our own state and condition, with such who, having received the tongue of the learned, are able to speak a word in season to them that are weary, -- are required to this purpose. And in all these are diligence and perseverance to be exercised, or in vain shall men desire a delivery from their entanglements.
GOD THE PROPER OBJECT OF THE SOUL'S WAITING IN ITS DISTRESSES AND DEPTHS.
WE have seen what the duty is intended in the proposition. We are nextly to consider the reason also of it, why this is the great, first, and principal duty of souls who in their depths have it discovered unto them that there is forgiveness with God; and the reason hereof is that which is expressed in our second observation before mentioned, namely, --
That the proper object of a sin-distressed soul's waiting and expectation is God himself as revealed in Christ. "I have," saith the psalmist, "waited for Jehovah;" -- "It is not this or that mercy or grace, this or that help or relief, but it is Jehovah himself that I wait for."
753
Here, then, we must do two things, -- first, Show in what sense God himself is the object of the waiting of the soul; secondly, How it appears from hence that waiting is so necessary a duty.
First, It is the Lord himself, Jehovah himself, that the soul waiteth for. It is not grace, mercy, or relief absolutely considered, but the God of all grace and help, that is the full adequate object of the soul's waiting and expectation; only, herein he is not considered absolutely in his own nature, but as there is forgiveness with him. What is required hereunto hath been at large before declared. It is as he is revealed in and by Jesus Christ; as in him he hath found a ransom, and accepted the atonement for sinners in his blood; -- as he is a God in covenant, so he is himself the object of our waiting.
And that, first, because all troubles, depths, entanglements arise from, --
1. The absence of God from the soul; and,
2. From his displeasure.
1. The absence of God from the soul, by his departure, withdrawing, or hiding himself from it, is that which principally casts the soul into its depths. "Woe unto them," saith the Lord, "when I depart from them!" <280912>Hosea 9:12. And this woe, this sorrow, doth not attend only a universal, a total departure of God from any; but that also which is gradual or partial, in some things, in some seasons. When God withdraws his enlightening, his refreshing, his comforting presence, as to any ways or means whereby he hath formerly communicated himself unto the souls of any, then "woe unto them!" sorrows will befall them, and they will fall into depths and entanglements. Now, this condition calls for waiting. If God be withdrawn, if he hide himself, what hath the soul to do but to wait for his return? So saith the prophet Isaiah, <230817>Isaiah 8:17,
"I will wait upon the LORD, that hideth his face from the house of Jacob, and I will look for him."
If God hide himself, this is the natural and proper duty of the soul, to wait and to look for him. Other course of relief it cannot apply itself unto. What that waiting is, and wherein it doth consist, hath been declared. Patient seeking of God in the ways of his appointment is comprised in it.
754
This the prophet expresseth in that word, "I will look for him;" indeed, the same in the original with that in the psalm, wOl ytiyWeqiw]; -- "And I will earnestly look out after him, with expectation of his return unto me."
2. A sense of God's displeasure is another cause of these depths and troubles, and of the continuance of the soul in them, notwithstanding it hath made a blessed discovery by faith that there is with him forgiveness. This hath been so fully manifested through the whole preceding discourse, that it need not again be insisted on. All hath respect unto sin; and the reason of the trouble that ariseth from sin is because of the displeasure of God against it. What, then, is the natural posture and frame of the soul towards God as displeased? Shall he contend with him? shall he harden himself against him? shall he despise his wrath and anger, and contemn his threatenings? or shall he hide himself from him, and so avoid the effects of his wrath? Who knows not how ruinous and pernicious to the soul such courses would be? and how many are ruined by them every day? Patient waiting is the soul's only reserve on this account also. And, --
Secondly, This duty in the occasion mentioned is necessary upon the account of the greatness and sovereignty of him with whom we have to do: "My soul waiteth for Jehovah." Indeed, waiting is a duty that depends on the distance that is between the persons concerned in it, -- namely, he that waiteth, and he that is waited on; so the psalmist informs us, <19C302>Psalm 123:2. It is an action like that of servants and handmaids towards their masters or rulers. And the greater this distance is, the more cogent are the reasons of this duty on all occasions. And because we are practically averse from the due performance of this duty, or at least quickly grow weary of it, notwithstanding our full conviction of its necessity, I shall a little insist on some such considerations of God and ourselves, as may not only evince the necessity of this duty, but also satisfy us of its reasonableness; that by the first we may be engaged into it, and by the latter preserved in it.
Two things we may to this purpose consider in God, in Jehovah, whom we are to wait for -- First, His being, and the absolute and essential properties of his nature; secondly, Those attributes of his nature which respect his dealing with us; -- both which are suited to beget in us affections and a frame of spirit compliant with the duty proposed.
755
CONSIDERATIONS OF GOD, RENDERING OUR WAITING ON HIM REASONABLE AND NECESSARY: HIS GLORIOUS BEING.
First, LET us consider the infinite glorious being of Jehovah, with his absolute, incommunicable, essential excellencies; and then try whether it doth not become us in every condition to wait for him, and especially in that under consideration. This course God himself took with Job to recover him from his discontents and complaints, to reduce him to quietness and waiting. He sets before him his own glorious greatness, as manifested in the works of his power, that thereby, being convinced of his own ignorance, weakness, and infinite distance in all things from him, he might humble his soul into the most submissive dependence on him and waiting for him. And this he doth accordingly, Job<184206> 42:6: "I abhor myself," saith he, "and repent in dust and ashes." His soul now comes to be willing to be at God's disposal; and therein he found present rest and a speedy healing of his condition. It is "the high and lofty One that inhabiteth eternity, whose name is Holy," <235715>Isaiah 57:15, with whom we have now to do:
"He sitteth upon the circle of the earth, and the inhabitants of it are as grasshoppers before him; yea, the nations are as a drop of a bucket, and are counted as the small dust of the balance; he taketh up the isles as a very little thing. All nations before him are as nothing; and they are counted unto him less than nothing, and vanity," <234015>Isaiah 40:15, 17, 22.
To what end doth the Lord set forth and declare his glorious greatness and power? It is that all might be brought to trust in him and to wait for him, as at large is declared in the close of the chapter; for shall "grasshoppers," a drop of the bucket," "dust of the balance," things "less than nothing," repine against, or wax weary of, the will of the immense, glorious, and lofty One? He that "taketh up the isles as a very little thing," may surely, if he please, destroy, cast, and forsake one isle, one city in an isle, one person in a city; and we are before him but single persons. Serious thoughts of this infinite, all-glorious Being will either quiet our souls or overwhelm them. All our weariness of his dispensations towards us arises from secret imaginations that he is such a one as ourselves, -- one that is to do nothing but what seems good in our eyes. But if we cannot
756
comprehend his being, we cannot make rules to judge of his ways and proceedings. And how small a portion is it that we know of God! The nearest approaches of our reasons and imaginations leave us still at an infinite distance from him. And, indeed, what we speak of his greatness, we know not well what it signifies; we only declare our respect unto that which we believe, admire, and adore, but are not able to comprehend. All our thoughts come as short of his excellent greatness as our natures do of his, -- that is, infinitely. Behold the universe, the glorious fabric of heaven and earth; how little is it that we know of its beauty, order, and disposal! -- yet was it all the product of the word of his mouth; and with the same facility can he, when he pleaseth, reduce it to its primitive nothing. And what are we, poor worms of the earth, an inconsiderable, unknown part of the lower series and order of the works of his hands, few in number, fading in condition, unregarded unto the residue of our fellow-creatures, that we should subduct ourselves from under any kind of his dealings with us, or he weary of waiting for his pleasure? This he presseth on us, <194610>Psalm 46:10, "Be still, and know that I am God;" -- "Let there be no more repinings, no more disputings; continue waiting in silence and patience. Consider who I am. `Be still, and know that I am God.'"
Farther to help us in this consideration, let us a little also fix our minds towards some of the glorious, essential, incommunicable properties of his nature distinctly; as, --
1. His eternity. This Moses proposeth, to bring the souls of believers to submission, trust, and waiting: <199001>Psalm 90:1," From everlasting to everlasting thou art God;" -- "One that hath his being and subsistence not in a duration of time, but in eternity itself." So doth Habakkuk also, <350112>Habakkuk 1:12, "Art thou not from everlasting, O LORD my God, mine Holy One?" and hence he draws his conclusion against making haste in any condition, and for tarrying and waiting for God. The like consideration is managed by David also, <19A227>Psalm 102:27. How inconceivable is this glorious divine property unto the thoughts and minds of men! How weak are the ways and terms whereby they go about to express it! One says, it is a "nunc stans;" another, that it is a "perpetual duration." He that says most, only signifies what he knows of what it is not. We are of yesterday, change every moment, and are leaving our station to-morrow. God is still the same, was so before the world was, -- from eternity. And now I
757
cannot think what I have said, but only have intimated what I adore. The whole duration of the world, from the beginning unto the end, takes up no space in this eternity of God: for how long soever it hath continued or may yet continue, it will all amount but to so many thousand years, so long a time; and time hath no place in eternity. And for us who have in this matter to do with God, what is our continuance unto that of the world? a moment, as it were, in comparison of the whole. When men's lives were of old prolonged beyond the date and continuance of empires or kingdoms now, yet this was the winding up of all, -- such a one lived so many years, "and he died," Genesis 5. And what are we, poor worms, whose lives are measured by incises, in comparison of their span? what are we before the eternal God, God always immutably subsisting in his own infinite being? A real consideration hereof will subdue the soul into a condition of dependence on him and of waiting for him.
2. The immensity of his essence and his omnipresence is of the same consideration:
"Do not I fill heaven and earth? saith the LORD," <242324>Jeremiah 23:24.
"The heavens, even the heaven of heavens," the supreme and most comprehensive created being, "cannot contain him," saith Solomon. In his infinitely glorious being he is present with, and indistant from all places, things, times, all the works of his hands; and is no less gloriously subsisting where they are not. God is where heaven and earth are not, no less than where they are; and where they are not is himself. Where there is no place, no space, real or imaginary, God is; for place and imagination have nothing to do with immensity. And he is present everywhere in creation, -- where I am writing, where you are reading; he is present with you, indistant from you. The thoughts of men's hearts for the most part are, that God as to his essence is in heaven only; and it is well if some think he is there, seeing they live and act as if there were neither God nor devil but themselves. But on these apprehensions such thoughts are ready secretly to arise, and effectually to prevail, as are expressed Job<182213> 22:13, 14,
758
"How doth God know? can he judge through the dark? Thick clouds are a covering unto him, that he seeth not; and he walketh in the circuit of heaven."
Apprehensions of God's distance from men harden them in their ways. But it is utterly otherwise. God is everywhere, and a man may on all occasions say with Jacob, "God is in this place, and I knew it not." Let the soul, then, who is thus called to wait on God, exercise itself with thoughts about this immensity of his nature and being. Comprehend it, fully understand it, we can never; but the consideration of it will give that awe of his greatness upon our hearts, as that we shall learn to tremble before him, and to be willing to wait for him in all things.
3. Thoughts of the holiness of God, or infinite self-purity of this eternal, immense Being, are singularly useful to the same purpose. This is that which Eliphaz affirms that he received by vision to reply to the complaint and impatience of Job, Job<180417> 4:17-21. After he hath declared his vision, with the manner of it, this he affirms to be the revelation that by voice was made unto him: "Shall mortal man be more just than God? shall a man be more pure than his Maker? Behold, he put no trust in his servants; and his angels he charged with folly. How much less in them that dwell in houses of clay, whose foundation is in the dust, who are crushed before the moth?" If the saints and angels in heaven do not answer this infinite holiness of God in their most perfect condition, is it meet for worms of the earth to suppose that any thing which proceeds from him is not absolutely holy and perfect, and so best for them? This is the fiery property of the nature of God, whence he is called a "consuming fire" and "everlasting burnings." And the law, whereon he had impressed some representation of it, is called a "fiery law," as that which will consume and burn up whatever is perverse and evil. Hence the prophet who had a representation of the glory of God in a vision, and heard the seraphim proclaiming his holiness, cried out, "Woe is me! for I am undone; because I am a man of unclean lips," <230605>Isaiah 6:5. He thought it impossible that he should bear that near approach of the holiness of God. And with the remembrance hereof doth Joshua still the people, -- with the terror of the Lord, <061401>Joshua 14:19. Let such souls, then, as are under troubles and perplexities on any account, endeavor to exercise their thoughts about this infinite purity and fiery holiness of God. They will quickly find it their
759
wisdom to become as weaned children before him, and content themselves with what he shall guide them unto; which is to wait for him. This flew holiness streams from his throne, <270710>Daniel 7:10, and would quickly consume the whole creation, as now under the curse and sin, were it not for the interposing of Jesus Christ
4. His glorious majesty as the Ruler of all the world. Majesty relates unto government, and it calls us to such an awe of him as doth render our waiting for him comely and necessary. God's throne is said to be in heaven, and there principally do the glorious beams of his terrible majesty shine forth; but he hath also made some representation of it on the earth, that we might learn to fear before him. Such was the appearance that he gave of his glory in the giving of the law, whereby he will judge the world, and condemn the transgressors of it who obtain not an acquitment in the blood of Jesus Christ. See the description of it in <021916>Exodus 19:16-18. "So terrible was the sight" hereof, "that Moses" himself "said, I exceedingly fear and quake," <581221>Hebrews 12:21. And what effect it had upon all the people is declared, <022018>Exodus 20:18, 19. They were not able to bear it, although they had good assurance that it was for their benefit and advantage that he so drew nigh and manifested his glory unto them. Are we not satisfied with our condition? cannot we wait under his present dispensations? Let us think how we may approach unto his presence, or stand before his glorious majesty. Will not the dread of his excellency fall upon us? will not his terror make us afraid? shall we not think his way best, and his time best, and that our duty is to be silent before him? And the like manifestation hath he made of his glory, as the great Judge of all upon the throne, unto sundry of the prophets: as unto <230601>Isaiah 6:1-4; to <260101>Ezekiel, chap. 1; to <270709>Daniel 7:9, 10; to John, <660101>Revelation 1. Read the places attentively, and learn to tremble before him. These are not things that are foreign unto us. This God is our God. The same throne of his greatness and majesty is still established in the heavens. Let us, then, in all our hastes and heats that our spirits in any condition are prone unto, present ourselves before this throne of God, and then consider what will be best for us to say or do; what frame of heart and spirit will become us, and be safest for us. All this glory doth encompass us every moment, although we perceive it not. And it will be but a few days before all the vails and shades that are about us shall be taken away and depart; and then
760
shall all this glory appear unto us unto endless bliss or everlasting woe. Let us therefore know, that nothing, in our dealings with him, doth better become us than silently to wait for him, and what he will speak unto us in our depths and straits.
5. It is good to consider the instances that God hath given of this his infinite greatness, power, majesty, and glory. Such was his mighty work of creating all things out of nothing. We dwell on little mole-hills in the earth, and yet we know the least part of the excellency of that spot of ground which is given us for our habitation here below. But what is it unto the whole habitable world and the fullness thereof? And what an amazing thing is its greatness, with the wide and large sea, with all sorts of creatures therein! The least of these hath a beauty, a glory, an excellency, that the utmost of our inquiries end in admiration of. And all this is but the earth, the lower, depressed part of the world. What shall we say concerning the heavens over us, and all those creatures of light that have their habitations in them? Who can conceive the beauty, order, use, and course of them? The consideration hereof caused the psalmist to cry out, "LORD, our Lord, how excellent and glorious art thou!" <190801>Psalm 8:1. And what is the rise, spring, and cause of these things? are they not all the effect of the word of the power of this glorious God? And doth he not in them, and by them, speak us into a reverence of his greatness? The like, also, may be said concerning his mighty and strange works of providence in the rule of the world. Is not this he who brought the flood of old upon the world of ungodly men? Is it not he who consumed Sodom and Gomorrah with fire from heaven, setting them forth as examples unto them that should afterward live ungodly, suffering the vengeance of eternal fire? Is it not he who destroyed Egypt with his plagues, and drowned Pharaoh with his host in the Red Sea? Is it not he, one of whose servants slew a hundred and fourscore and five thousand in Sennacherib's army in one night? that opened the earth to swallow up Dathan and Abiram? and sent out fire from the altar to devour Nadab and Abihu? And have not all ages been filled with such instances of his greatness and power?
The end why I have insisted on these things is, to show the reasonableness of the duty which we are pressing unto, -- namely, to wait on God quietly and patiently in every condition of distress; for what else becomes us when we have to do with this great and holy One?
761
And a due consideration of these things will exceedingly influence our minds thereunto.
Secondly, This waiting for God respecteth the whole of the condition expressed in the psalm; and this containeth not only spiritual depths about sin, which we have at large insisted on, but also providential depths, depths of trouble or affliction, that we may be exercised withal in the holy, wise providence of God. In reference also unto these, waiting in patience and silence is our duty. And there are two considerations that will assist us in this duty, with respect unto such depths, -- that is, of trouble or affliction. And the first of these is the consideration of those properties of God which he exerciseth in an especial manner in all his dealings with us, and which in all our troubles we are principally to regard. The second is the consideration of ourselves, what we are, and what we have deserved.
Let us begin with the former. And there are four things in God's dispensations towards us and dealing with us that in this matter we should consider, all suited to work in us the end aimed at: --
1. The first is his sovereignty. This he declares, this we are to acknowledge and submit unto, in all the great and dreadful dispensations of his providence, in all his dealings with our souls. May he not do what he will with his own? Who shall say unto him, What doest thou? or if they do so, what shall give them countenance in their so doing? He made all this world of nothing, and could have made another, more, or all things, quite otherwise than they are. It would not subsist one moment without his omnipotent supportment. Nothing would be continued in its place, course, use, without his effectual influence and countenance. If any thing can be, live, or act a moment without him, we may take free leave to dispute its disposal with him, and to haste unto the accomplishment of our desires. But from the angels in heaven to the worms of the earth and the grass of the field, all depend on him and his power continually. Why was this part of the creation an angel, that a worm; this a man, that a brute beast? Is it from their own choice, designing, or contrivance, or brought about by their own wisdom? or is it merely from the sovereign pleasure and will of God? And what a madness is it to repine against what he doth, seeing all things are as he makes them and disposeth them, nor can be otherwise! Even the repiner himself hath his being and subsistence upon his mere pleasure.
762
This sovereignty of God Elihu pleads in his dealings with Job, Job<183308> 33:813. He apprehended that Job had reasoned against God's severe dispensations towards him, and that he did not humble himself under his mighty hand wherewith he was exercised, nor wait for him in a due manner; and, therefore, what doth he propose unto him to bring him unto this duty? what doth he reply unto his reasonings and complaints? "Behold," says he, verse 12, "in this thou art not just: I will answer thee, that God is greater than man." Verse 13, "Why dost thou strive against him? for he giveth not account of any of his matters;" -- "Be it that in other things thou art just and innocent, that thou art free from the things wherewith thy friends have charged thee, yet in this matter thou art not just; it is neither just nor equal that any man should complain of or repine against any of God's dispensations." "Yea, but I suppose that these dealings of God are very grievous, very dreadful, such as he hath, it may be, scarce exercised towards any from the foundation of the world; to be utterly destroyed and consumed in a day, in all relations and enjoyments, and that at a time and season when no such tiling was looked for or provided against; to have a sense of sin revived on the conscience, after pardon obtained, as it is with me." "All is one," saith he; "if thou complainest thou art not just." And what reason doth he give thereof? Why, "` God is greater than man;' infinitely so in power and sovereign glory. He is so absolutely therein that `he giveth not account of any of his matters;' and what folly, what injustice is it, to complain of his proceedings! Consider his absolute dominion over the works of his hands, over thyself, and all that thou hast; his infinite distance from thee, and greatness above thee; and then see whether it be just or no to repine against what he doth." And he pursues the same consideration, Job<183418> 34:18, 19:
"If when kings and princes rule in righteousness, it is a contempt of their authority to say unto them they are wicked and ungodly, then wilt thou speak against him, contend with him, `that accepteth not the persons of princes, nor regardeth the rich more than the poor? for they are all the work of his hands.'"
And, verse 29, "When he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him? whether it be done against a nation, or against a man only." All is one; whatever God doth,
763
and towards whomsoever, be they many or few, a whole nation, or city, or one single person, be they high or low, rich or poor, good or bad, all are the works of his hands, and he may deal with them as seems good unto him. And this man alone, as God afterward declares, made use of the right and proper mediums to take off Job from complaining, and to compose his spirit to rest and peace, and to bring him to wait patiently for God. For whereas his other friends injuriously charged him with hypocrisy, and that he had in an especial manner, above other men, deserved those judgments of God which he was exercised withal; he, who was conscious unto his own integrity, was only provoked and exasperated by their arguings, and stirred up to plead his own innocency and uprightness. But this man, allowing him the plea of his integrity, calls him to the consideration of the greatness and sovereignty of God, against which there is no rising up; and this God himself afterward calls him unto.
Deep and serious thoughts of God's sovereignty and absolute dominion or authority over all the works of his hands, are an effectual means to work the soul unto this duty; yea, this is that which we are to bring our souls to. Let us consider with whom we have to do. Are not we and all our concernments in his hands, as the clay in the hand of the potter? and may he not do what he will with his own? Shall we call him unto an account? is not what he doth good and holy because he doth it? Do any repining thoughts against the works of God arise in our hearts? are any complaints ready to break out of our mouths? let us lay our hands on our hearts, and our mouths in the dust, with thoughts of his greatness and absolute sovereignty, and it will work our whole souls into a better frame.
And this extends itself unto the manners, times, and seasons of all. things whatever. As in earthly things, if God will bring a dreadful judgment of fire upon a people, a nation; ah! why must it be London? if on London, why so terrible, raging, and unconquerable? why the city, not the suburbs? why my house, not my neighbor's? why had such a one help, and I none? All these things are wholly to be referred to God's sovereign pleasure. There alone can the soul of man find rest and peace. It is so in spiritual dispensations also.
Thus Aaron, upon the sudden death of his two eldest sons, being minded by Moses of God's sovereignty and holiness, immediately "held his
764
peace," or quietly humbled himself under his mighty hand, <031003>Leviticus 10:3. And David, when things were brought into extreme confusion by the rebellion of Absalom, followed by the ungodly multitude of the whole nation, relinquisheth all other arguments and pleas, and lets go complaints in a resignation of himself and all his concernments unto the absolute pleasure of God, 2<101525> Samuel 15:25, 26. And this, in all our extremities, must we bring our souls unto before we can attain any rest or peace, or the least comfortable persuasion that we may not yet fall under greater severities, in the just indignation of God against us.
2. The wisdom of God is also to be considered and submitted unto: Job<180904> 9:4, "He is wise in heart: who hath hardened himself against him, and hath prospered?" This the prophet joins with his greatness and sovereignty, <234012>Isaiah 40:12-14. "There is no searching of his understanding," verse 28. And the apostle winds up all his considerations of the works of God in a holy admiration of his knowledge and wisdom, whence his "judgment becomes unsearchable, and his ways past finding out," <451133>Romans 11:33, 34. He seeth and knoweth all things, in all their causes, effects, consequences, and circumstances, in their utmost reach and tendency, in their correspondencies one unto another, and suitableness unto his own glory; and so alone judgeth aright of all things. The wisest of men, as David speaks, walk in a shade We see little, we know little; and that but of a very few things, and in an imperfect manner; and that of their present appearances, abstracted from their issues, successes, ends, and relations unto other things. And if we would be farther wise in the works of God, we shall be found to be like the wild ass's colt. What is good for us or the church of God, what is evil to it or us, we know not at all; but all things are open and naked unto God. The day will come, indeed, wherein we shall have such a prospect of the works of God, see one thing so set against another, as to find goodness, beauty, and order in them all, -- that they were all done in number, weight, and measure, -- that nothing could have been otherwise without an abridgment of his glory and disadvantage of them that believe in him; but for the present, all our wisdom consists in referring all unto him. He who doth these things is infinitely wise; he knows what he doth, and why, and what will be the end of all. We are apt, it may be, to think that at such seasons all things will go to wreck with ourselves, with the church, or with the whole world: "How can this breach
765
be repaired, this loss made up, this ruin recovered? peace is gone, trade is gone, our substance is gone, the church is gone, -- all is gone; confusion and utter desolation lie at the door." But if a man who is unskilled and unexperienced should be at sea, it may be, every time the vessel wherein he is seems to decline on either side, he would be apt to conceive they should be all cast away; but yet, if he be not childishly timorous, when the master shall tell him that there is no danger, bid him trust to his skill and it shall be well with him, it will yield quietness and satisfaction. We are indeed in a storm, -- the whole earth seems to reel and stagger like a drunken man; but yet our souls may rest in the infinite skill and wisdom of the great Pilot of the whole creation, who steers all things according to the counsel of his will. "His works are manifold: in wisdom hath he made them all," <19A424>Psalm 104:24. And in the same wisdom doth he dispose of them:
"All these things come forth from the LORD of hosts, who is wonderful in counsel, and excellent in working," <232829>Isaiah 28:29.
What is good, meet, useful for us, for ours, for the churches, for the city, for the land of our nativity, he knows, and of creatures not one. This infinite wisdom of God, also, are we therefore to resign and submit ourselves unto. His hand in all his works is guided by infinite wisdom. In thoughts thereof, in humbling ourselves thereunto, shall we find rest and peace; and this in all our pressures will work us to a waiting for him.
3. The righteousness of God is also to be considered in this matter. That name in the Scripture is used to denote many excellencies of God, all which are reducible unto the infinite rectitude of his nature. I intend that at present which is called "justitia regiminis," his righteousness in rule or government. This is remembered by Abraham: <011825>Genesis 18:25, "Shall not the Judge of all the earth do right?" And by the apostle: "Is God unjust who taketh vengeance? God forbid." This our souls are to own in all the works of God. They are all righteous, -- all his who "will do no iniquity, whose throne is established in judgment." However they may be dreadful, grievous, and seem severe, yet they are all righteous. It is true he will sometimes "rise up and do strange works, strange acts," <232821>Isaiah 28:21, such as he will not do often nor ordinarily, such as shall fill the world with dread and amazement, -- he will "answer his people in terrible things!"
766
but yet all shall be in righteousness. And to complain of that which is righteous, to repine against it, is the highest unrighteousness that may be. Faith, then, fixing the soul on the righteousness of God, is an effectual means to humble it under his mighty hand. And to help us herein, we may consider, --
(1.) That "God judgeth not as man judgeth." We judge by the "seeing of the eye, and hearing of the ear," -- according to outward appearances and evidences; "but God searcheth the heart." We judge upon what is between man and man; God principally upon what is between himself and man. And what do we know or understand of these things? or what there is in the heart of man, what purposes, what contrivances, what designs, what corrupt affections, what sins; what transactions have been between God and them; what warnings he hath given them; what reproofs, what engagements they have made; what convictions they have had; what use they were putting their lives, their substance, their families unto? Alas! we know nothing of these things, and so are able to make no judgment of the proceedings of God upon them; but this we know, that he "is righteous in all his ways, and holy in all his works," yea, the most terrible of them. And when the secrets of all hearts shall be revealed, ah! how glorious will be his drowning of the old world, firing of Sodom, swallowing up of Dathan and Abiram in the earth, the utter rejection of the Jews, with all other acts of his providence seeming to be accompanied with severity! And so will our own trials, inward or outward, appear to be.
(2.) God is judge of all the world, of all ages, times, places, persons; and disposeth of all so as they may tend unto the good of the whole and his own glory in the universe. Our thoughts are bounded, much more our observations and abilities, to measure things within a very small compass. Every thing stands alone unto us, whereby we see little of its beauty or order, nor do know how it ought justly to be disposed of. That particular may seem deformed unto us, which, when it is under His eye who sees all at once, past, present, and to come, with all those joints and bands of wisdom and order whereby things are related unto one another, is beautiful and glorious: for as nothing is of itself, nor by itself, nor to itself, so nothing stands alone; but there is a line of mutual respect that runs through the creation and every particular of it, and that in all its changes and alterations from the beginning to the end, which gives it its loveliness, life,
767
and order. He that can at once see but one part of a goodly statue or colossus might think it a very deformed piece, when he that views it altogether is assured of its due proportion, symmetry, and loveliness. Now, all things, ages, and persons, all thus at once are objected unto the sight of God; and he disposeth them with respect unto the whole, that every one may fill up its own place, and sustain its part and share in the common tendency of all to the same end.
And hence it is that in public judgments and calamities, God oftentimes suffers the godly to be involved with the wicked, and that not on the account of their own persons, but as they are parts of that body which he will destroy. This Job expresseth somewhat harshly, but there is truth in his assertion: Job<180922> 9:22, 23,
"This is one thing, therefore I said it, He destroyeth the perfect and the wicked. If the scourge slay suddenly, he will laugh at the trial of the innocent."
God in public desolations oftentimes takes good and bad together; a sudden scourge involves them all. And this God doth for sundry reasons; as, --
[1.] That he may manifest his own holiness; which is such that he can, without the least injustice or oppression, even upon the account of their own provocations, take away the houses, possessions, estates, liberties, and lives of the best of his own saints: for how should a man, any man, the best of men, be just with God, if he would contend with him? No man can answer to him "one of a thousand," Job<180903> 9:3: -- This they will also own and acknowledge; upon the account of righteousness none can open his mouth about his judgments, without the highest impiety and wickedness.
[2.] He doth so that his own people may learn to know his terror, and to rejoice always before him with trembling. Therefore Job affirms, that "in the time of his prosperity he was not secure," but still trembled in himself with thoughts of the judgments of God. Doubtless much wretched carnal security would be ready to invade and possess the hearts of believers, if God should always and constantly pass them by in the dispensations of his public judgments.
768
[3.] That it may be a stone of offense and a stumbling-block unto wicked men, who are to be hardened in their sins and prepared for ruin. When they see that all things fall alike unto all, and that those who have made the strictest profession of the name and fear of God fare no better than themselves, they are encouraged to despise the warnings of God and the strokes of his hand, and so to rush on unto the destruction whereunto they are prepared.
[4.] God doth it to proclaim unto all the world that what he doth here is no final judgment and ultimate determination concerning things and persons; for who can see the "wise man dying as a fool," the righteous and holy perishing in their outward concernments as the ungodly and wicked, but must conclude that the righteous God, the judge of all, hath appointed another day, wherein all things must be called over again, and every one then receive his final reward, according as his works shall appear to have been? And thus are we to humble ourselves unto the righteousness wherewith the hand of God is always accompanied.
[5.] His goodness and grace is also to be considered in all the works of his mighty hands. As there is no unrighteousness in him, so also [there is] all that is good and gracious. And whatever there is in any trouble of allay from the utmost wrath, is of mere goodness and grace. Thy houses are burned, but perhaps thy goods are saved, -- is there no grace, no goodness therein? Or perhaps thy substance also is consumed, but yet thy person is alive; and should a living man complain? But say what thou wilt, this stroke is not hell, which thou hast deserved long ago, yea, it may be a means of preventing thy going thither; so that it is accompanied with infinite goodness, patience, and mercy also. And if the considerations hereof will not quiet thy heart, take heed lest a worse thing befall thee.
And these things amongst others are we to consider in God, to lead our hearts into an acquiescing in his will, a submission under his mighty hand, and a patient waiting for the issue.
Secondly, [As to ourselves, what we are, and what we have deserved] : --
1. Consider our mean and abject condition, and that infinite distance wherein we stand from him with whom we have to do. When Abraham, the father of the faithful and friend of God, came to treat with him about
769
his judgments, he doth it with this acknowledgment of his condition, that he was "mere dust and ashes," <011827>Genesis 18:27, -- a poor abject creature, that God at his pleasure had formed out of the dust of the earth, and which in a few days was to be reduced again into the ashes of it. We can forget nothing more perniciously than what we are. "Man is a worm," saith Bildad, "and the son of man is but a worm," Job<182506> 25:6. "And therefore," says Job himself,
"I have said to corruption, Thou art my father: and to the worm, Thou art my mother and my sister,'" Job<181714> 17:14.
His affinity, his relation unto them, is the nearest imaginable, and he is no otherwise to be accounted of; and there is nothing that God abhors more than an elation of mind in the forgetfulness of our mean, frail condition. "Thou sayest," said he to the proud prince of Tyrus, "that thou art a god; but," saith he, "wilt thou yet say before him that slayeth thee, I am God?" <262802>Ezekiel 28:2, 9. That severe conviction did God provide for his pride, "Thou shalt be a man, and no god, in the hand of him that slayeth thee." And when Herod prided himself in the acclamations of the vain multitude, ("The voice of a god, and not of a man!") the angel of the Lord filled that god immediately with worms, which slew him and devoured him, <441223>Acts 12:23. There is, indeed, nothing more effectual to abase the pride of the thoughts of men than a due remembrance that they are so. Hence the psalmist prays, <190920>Psalm 9:20, "Put them in fear, O LORD; that the nations may know themselves to be But men;" so, and no more: hM;he vwnO a' "poor, miserable, frail, mortal man," as the word signifies. "What is man? what is his life? what is his strength?" said one; "The dream of a shadow; a mere nothing." Or as David, much better, "Every man living, in his best condition, is altogether vanity," <193905>Psalm 39:5. And James, "Our life," which is our best, our all, "is but a vapor, that appeareth for a little time, and then vanisheth away," <590114>James 4:14. But enough hath been spoken by many on this subject. And we that have seen so many thousands each week, in one city, carried away to the grave, have been taught the truth of our frailty, even as with thorns and briers. But I know not how it comes to pass, there is not any thing we are more apt to forget than what we ourselves are; and this puts men on innumerable miscarriages towards God and one another. Thou, therefore, that art exercised under the hand of God in any severe dispensation, and art ready on all occasions to fill thy mouth
770
with complaints, sit down a little and take a right measure of thyself, and see whether this frame and posture becomes thee. It is the great God against whom thou repinest, and thou art a man, and that is a name of a worm, a poor, frail, dying worm; and it may be whilst thou art speaking, thou art no more. And wilt thou think it meet for such a one as thou art to magnify thyself against the great possessor of heaven and earth? Poor clay, poor dust and ashes, poor dying worm! know thy state and condition, and fall down quietly under the mighty hand of God. Though thou wranglest with men about thy concernments, let God alone. "The potsherds may contend with the potsherds of the earth, but woe unto him that striveth with his Maker!"
2. Consider that in this frail condition we have all greatly sinned against God. So did Job, Job<180720> 7:20, "I have sinned; what shall I do unto thee, O thou Preserver of men?" If this consideration will not satisfy thy mind, yet it will assuredly stop the mouths of all the sons of men. Though all the curses of the law should be executed upon us, yet "every mouth must be stopped;" because "all the world is become guilty before God," <450319>Romans 3:19. "Wherefore doth a living man complain?" saith the prophet, <250339>Lamentations 3:39. Why, it may be, it is because that his trouble is great and inexpressible, and such as seldom or never befell any before him. But what then? Saith he, "Shall a man complain for the punishment of his sins?" If this living man be a sinful man, as there is none that liveth and sinneth not, whatever his state and condition be, he hath no ground of murmuring or complaint. For a sinful man to complain, especially whilst he is yet a living man, is most unreasonable; for, --
(1.) Whatever hath befallen us, it is just on the accouter that we are sinners before God; and to repine against the judgments of God, that are rendered evidently righteous upon the account of sin, is to anticipate the condition of the damned in hell, a great part of whose misery it is that they always repine against that sentence and punishment which they know to be most righteous and holy. If this were now a place, if that were now my design, to treat of the sins of all professors, how easy were it to stop the mouths of all men about their troubles! But that is not my present business. I speak unto particular persons, and that not with an especial design to convince them of their sins, but to humble their souls. Another season may be taken to press that consideration, directly and professedly also. At
771
present let us only, when our souls are ready to be entangled with the thoughts of any severe dispensation of God, and our own particular pressures, troubles, miseries, occasioned thereby, turn into ourselves, and take a view every one of his own personal provocations; and when we have done so, see what we have to say to God, what we have to complain of. Let the man hold his tongue, and let the sinner speak. Is not God holy, righteous, wise, in what he hath done? and if he be, why do we not subscribe unto his ways, and submit quietly unto his will?
(2.) But this is not all We are not only such sinners as to render these dispensations of God evidently holy, these judgments of his righteous; but also to manifest that they are accompanied with unspeakable patience, mercy, and grace. To instance in one particular: -- Is it the burning of our houses, the spoiling of our goods, the ruin of our estates alone, that our sins have deserved? If God had made the temporary fire on earth to have been unto us a way of entrance into the eternal fire of hell, we had not had whereof righteously to complain. May we not, then, see a mixture of unspeakable patience, grace, and mercy, in every dispensation? and shall we, then, repine against it? Is it not better advice, "Go, and sin no more, lest a worse thing befall thee?" For a sinner out of hell not to rest in the will of God, not to humble himself under his mighty hand, is to make himself guilty of the especial sin of hell. Other sins deserve it, but repining against God is principally, yea, only committed in it. The church comes to a blessed quieting resolution in this case, <330709>Micah 7:9, "I will bear the indignation of the LORD, because I have sinned against him;" bear it quietly, patiently, and submit under his hand therein.
3. Consider that of ourselves we are not able to make a right judgment of what is good for us, what evil unto us, or what tends most directly unto our chiefest end. <193906>Psalm 39:6, "Surely mall walketh in a vain shew," -- µl,xB, ], in an image full of false representations of things, in the midst of vain appearances, so that he knows not what to choose or do aright; and therefore spends the most of his time and strength about things that are of no use or purpose unto him: "Surely they are disquieted in vain." And hereof he gives one especial instance: "He heapeth up riches, and knoweth not who shall gather;" which is but one example of the manifold frustrations that men meet withal in the whole course of their lives, as not knowing what is good for them. We all profess to aim at one chief and
772
principal end, -- namely, the enjoyment of God in Christ as our eternal reward; and in order thereunto, to be carried on in the use of the means of faith and obedience, tending to that end. Now, if this be so, the suitableness or unsuitableness of all other things, being good or evil unto us, is to be measured by their tendency unto this end. And what know we hereof? As unto the things of this life, do we know whether it will be best for us to be rich or poor, to have houses or to be harborless, to abound or to want, to leave wealth and inheritances unto our children, or to leave them naked unto the providence of God? Do we know what state, what condition will most further our obedience, best obviate our temptations, or call most on us to mortify our corruptions? And if we know nothing at all of these things, as indeed we do not, were it not best for us to leave them quietly unto God's disposal? I doubt not but it will appear at the last day that a world of evil in the hearts of men was stifled by the destruction of their outward concernments, more by their inward troubles; that many were delivered from temptations by it, who otherwise would have been overtaken, to their ruin, and the scandal of the gospel; that many a secret imposthume hath been lanced and cured by a stroke: for God doth not send judgments on his own for judgments' sake, for punishment's sake, but always to accomplish some blessed design of grace towards them. And there is no one soul in particular which shall rightly search itself, and consider its state and condition, but will be able to see wisdom, grace, and care towards itself in all the dispensations of God. And if I would here enter upon the benefits that, through the sanctifying hand of God, do redound unto believers by afflictions, calamities, troubles, distresses, temptations, and the like effects of God's visitations, it would be of use unto the souls of men in this case. But this subject hath been so often and so well spoken unto that I shall not insist upon it. I desire only that we would seriously consider how utterly ignorant we are of what is good for us or useful unto us in these outward things, and so leave them quietly unto God's disposal.
4. We may consider that all these things about which we are troubled fall directly within the compass of that good word of God's grace, that he will make "all things work together for the good of them that love him," <450828>Romans 8:28. All things that we enjoy, all things that we are deprived of, all that we do, all that we suffer, our losses, troubles, miseries,
773
distresses, in which the apostle instanceth in the following verses, they shall all "work together for good," -- together with one another, and all with and in subordination unto the power, grace, and wisdom of God. It may be, we see not how or by what means it may be effected; but he is infinitely wise and powerful who hath undertaken it, and we know little or nothing of his ways. There is nothing that we have, or enjoy, or desire, but it hath turned unto some unto their hurt. Riches have been kept for men unto their hurt. Wisdom and high places have been the ruin of many. Liberty and plenty are to most a snare. Prosperity slays the foolish. And we are not of ourselves in any measure able to secure ourselves from the hurt and poison that is in any of these things, but that they may be our ruin also, as they have already been, and every day are, unto multitudes of the children of men. It is enough to fill the soul of any man with horror and amazement, to consider the ways and ends of most of them that are intrusted with this world's goods. Is it not evident that all their lives they seem industriously to take care that they may perish eternally? Luxury, riot, oppression, intemperance, and of late especially, blasphemy and atheism, they usually give up themselves unto. And this is the fruit of their abundance and security. What, now, if God should deprive us of all these things? Can any one certainly say that he is worsted thereby? Might they not have turned unto his everlasting perdition, as well as they do so of thousands as good by nature, and who have had advantages to be as wise as we? And shall we complain of God's dispensations about them? And what shall we say when he himself hath undertaken to make all things that he guides us unto to work together for our good? Anxieties of mind and perplexities of heart about our losses is not that which we are called unto in our troubles. But this is that which is our duty, -- let us consider whether we "love God" or no, whether "we are called according to his purpose." If so, all things are well in his hand, who call order them for our good and advantage. I hope many a poor soul will from hence, under all their trouble, be able to say, with him that was banished from his country, and found better entertainment elsewhere, "My friends, I had perished, if I had not perished; -- had I not been undone by fire, it may be I had been ruined in eternal fire. God hath made all to work for my good."
The end of all these discourses is, to evince the reasonableness of the duty of waiting on God, which we are pressing from the psalmist. Ignorance of
774
God and ourselves is the great principle and cause of all our disquietments; and this ariseth mostly, not from want of light and instruction, but for want of consideration and application. The notions insisted on concerning God are obvious and known unto all; so are these concerning ourselves: but by whom almost are they employed and improved as they ought? The frame of our spirits is as though we stood upon equal terms with God, and did think, with Jonah, that we might do well to be angry with what he doth. Did we rightly consider him, did we stand in awe of him as we ought, it had certainly been otherwise with us.
INFLUENCE OF THE PROMISES INTO THE SOUL'S WAITING IN TIME OF TROUBLE -- THE NATURE OF THEM.
HAVING, therefore, laid down these considerations from the second observation taken from the words, -- namely, that Jehovah himself is the proper object of the soul's waiting in the condition described, -- I shall only add one direction, how we may be enabled to perform and discharge this duty aright, which we have manifested to have been so necessary, so reasonable, so prevalent for the obtaining of relief; and this ariseth from another of the propositions laid down for the opening of these verses, not as yet spoken unto, -- namely, that the word of promise is the soul's great supportment in waiting for God.
So saith the psalmist, "In his word do I hope;" that is, the word of promise. As the word in general is the adequate rule of all our obedience unto God and communion with him, so there are especial parts of it that are suited unto these especial actings of our souls towards him. Thus the word of promise, or the promise in the word, is that which our faith especially regards in our hope, trust, and waiting on God; and it is suited to answer unto the immediate actings of our souls therein. From this word of promise, therefore, that is, from these promises, doth the soul in its distress take encouragement to continue waiting on God; and that on these two accounts: --
First, Because they are declarative of God, his mind and his will; and,
Secondly, Because they are communicative of grace and strength to the soul; -- of which latter we shall not here treat.
775
First, The end and use of the promise is, to declare, reveal, and make known God unto believers; and that, in an especial manner, in him and concerning him which may give them encouragement to wait for him --
1. The promises are a declaration of the nature of God, especially of his goodness, grace, and love. God hath put an impression of all the glorious excellencies of his nature on his word, especially, as he is in Christ, on the word of the gospel. There, as in a glass, do we behold his glory in the face of Jesus Christ. As his commands express unto us his holiness, his threatenings, his righteousness, and severity; so do his promises, his goodness, grace, love, and bounty. And in these things do we learn all that we truly and solidly know of God; that is, we know him in and by his word. The soul, therefore, that in this condition is waiting on or for God, considers the representation which he makes of himself and of his own nature in and by the promises, and receives supportment and encouragement in his duty; for if God teach us by the promises what he is, and what he will be unto us, we have firm ground to expect from him all fruits of benignity, kindness, and love. Let the soul frame in itself that idea of God which is exhibited in the promises, and it will powerfully prevail with it to continue in an expectation of his gracious returns; they all expressing goodness, love, patience, forbearance, long-suffering, pardoning mercy, grace, bounty, with a full satisfactory reward. This is the beauty of the Lord mentioned with admiration by the prophet, "How great is his goodness! how great is his beauty!" <380917>Zechariah 9:17; which is the great attractive of the soul to adhere constantly unto him. Whatever difficulties arise, whatever temptations interpose, or wearisomeness grows upon us, in our straits, troubles, trials, and desertions, let us not entertain such thoughts of God as our own perplexed imaginations may be apt to suggest unto us. This would quickly east us into a thousand impatiences, misgivings, and miscarriages. But the remembrance of and meditation on God in his promises, as revealed by them, as expressed in them, is suited quite unto other ends and purposes. There appear, yea, gloriously shine forth, that love, that wisdom, that goodness, tenderness, and grace, as cannot but encourage a believing soul to abide in waiting for him.
2. The word of promise doth not only express God's nature as that wherein he proposeth himself unto the contemplation of faith, but it also declares his will and purpose of acting towards the soul suitably unto his
776
own goodness and grace: for promises are the declarations of God's purpose and will to act towards believers in Christ Jesus according to the infinite goodness of his own nature; and this is done in great variety, according to the various conditions and wants of them that do believe. They all proceed from the same spring of infinite grace, but are branched into innumerable particular streams, according as our necessities do require. To these do waiting souls repair, for stay and encouragement. Their perplexities principally arise from their misapprehensions of what God is in himself, and of what he will be unto them; and whither should they repair to be undeceived but unto that faithful representation that he hath made of himself and his will in the word of his grace? for
"No man hath seen God at any time; the only-begotten Son, who is in the bosom of the Father, he hath declared him," <430118>John 1:18.
Now, the gospel is nothing but the word of promise explained, in all the springs, causes, and effects of it. Thither must we repair, to be instructed in this matter. The imaginations and reasonings of men's hearts will but deceive them in these things. The informations or instructions of other men may do so; nor have they any truth in them farther than they may be resolved into the word of promise. Here alone they may find rest and refreshment. The soul of whom we speak is under troubles, perplexities, and distresses as to its outward condition, -- pressed with many straits, it may be, on every hand; and as to its spiritual estate, under various apprehensions of the mind and will of God towards it; as hath before at large been explained. In this condition it is brought, in some measure, unto a holy submission unto God, and a patient waiting for the issue of its trials. In this estate it hath many temptations to, and much working of, unbelief. The whole of its opposition amounts to this, that it is neglected of God. -- that its way is hid, and his judgment is passed over from him, -- that it shall not be at present delivered, nor hereafter saved. What course can any one advise such a one unto for his relief, and to preserve his soul from fainting or deserting the duty of waiting on God wherein he is engaged, but only this, to search and inquire what revelation God hath made of himself and his will concerning him in his word? And this the promise declares. Here he shall find hope, patience, faith, expectation, to be all increased, comforted, encouraged. Herein lies the duty and safety of any in this condition. Men may bear the first impression of any trouble
777
with the strength, courage, and resolution of their natural spirits. Under some continuance of them they may support themselves with former experiences, and other usual springs and means of consolation. But if their wounds prove difficult to be cured, if they despise ordinary remedies, if their diseases are of long continuance, this is that which they must betake themselves unto -- They must search into the word of promise, and learn to measure things, not according to the present state and apprehensions of their mind, but according unto what God hath declared concerning them. And there are sundry excellencies in the promises, when hoped in or trusted in, that tend unto the establishment of the soul in this great duty of waiting; as, --
(1.) That grace in them, that is, the good-will of God in Christ for help, relief, satisfaction, pardon, and salvation, -- is suited unto all particular conditions and wants of the soul. As light ariseth from the sun, and is diffused in the beams thereof to the especial use of all creatures enabled by a visive faculty to make use of it; so cometh grace forth from the eternal good-will of God in Christ, and is diffused by the promises, with a blessed contemporation unto the conditions and wants of all believers. There can nothing fall out between God and any soul but there is grace suited unto it, in one promise or another, as dearly and evidently as if it were given unto him particularly and immediately. And this they find by experience who at any time are enabled to mix effectually a promise with faith.
(2.) The word of promise hath a wonderful, mysterious, especial impression of God upon it. He doth by it secretly and ineffably communicate himself unto believers. When God appeared in a dream unto Jacob, he awaked and said, "God is in this place, and I knew it not." He knew God was everywhere, but an intimation of his especial presence surprised him. So is a soul surprised, when God opens himself and his grace in a promise unto him. It cries out, "God is here, and I knew it not." Such a near approach of God in his grace it finds, as is accompanied with a refreshing surprisal.
(3.) There is an especial engagement of the veracity and truth of God in every promise. Grace and truth are the two ingredients of an evangelical promise, the matter and form whereof they do consist. I cannot now stay to show wherein this especial engagement of truth in the promise doth
778
consist; besides, it is a thing known and confessed. But it hath an especial influence to support the soul, when hoped in, in its duty of waiting; for that hope can never make ashamed or leave the soul unto disappointments which stays itself on divine veracity under a special engagement.
And this is that duty which the psalmist engageth himself in and unto the performance of, as the only way to obtain a comfortable interest in that forgiveness which is with God, and all the gracious effects thereof. And in the handling hereof, as we have declared its nature and necessity, so we have the psalmist's directions for its practice, unto persons in the like condition with him, for the attaining of the end by him aimed at; so that it needs no farther application. That which remains of the psalm is the address which he makes unto others, with the encouragement which he gives them to steer the same course with himself; and this he doth in the two last verses, which, to complete the exposition of the whole psalm, I shall briefly explain and pass through, as having already despatched what I principally aimed at.
779
VERSES SEVENTH AND EIGHTH.
"Let Israel hope in the LORD: for with the LORD there is mercy, add with him is plenteous redemption. And he shall redeem Israel from all his iniquities."
I SHALL proceed, in the opening of these words, according unto the method already insisted on. First, the meaning of the principal words shall be declared; then, the sense and importance of the whole; thirdly, the relation that they have unto the condition of the soul expressed in the psalm must be manifested; -- from all which observations will arise for our instruction and direction in the like cases, wherein we are or may be concerned.
FIRST. Verse 7. "Let Israel hope in the LORD:" hwO;hy]Alae laer;c]yi ljeyæ, "Hope, Israel, in Jehovah," -- "trust," or "expect;" the same word with that, verse 5, "In his word do I hope;" properly, to expect, to look for, which includes hope, and adds some farther degree of the soul's acting towards God. It is an earnest looking after the thing hoped for: "Expecta ad Dominum," -- hope in him, and look up to him.
"For with the LORD, -- quia, or quoniam, because seeing that with the Lord, -- dsj, h, æ, "mercy." The verb substantive, as usual, is omitted, which we supply, "There is mercy," -- grace, bounty, goodness, goodwill. This word is often joined with another, discovering its importance; and that is tma, ,, "truth:" tm,aw' , dsj, ,, "goodness," or "mercy and truth." These are, as it were, constituent parts of God's promises. It is of goodness, grace, bounty, to promise any undue mercy; and it is of truth or faithfulness to make good what is so promised. The LXX. commonly render this word by el] eov, -- that is, "pardoning mercy," as it is everywhere used in the New Testament.
"And with him is plenteous redemption:" wOM[i, "with him," as before, speaking unto God, verse 4, ÚM[] i, "with thee there is;" the meaning of which expression hath been opened at large. "Redemption:" tWdp], from hdp; ;, "to redeem;" the same with ^wOydp] i, lu>trwsiv, "redemption." This word is often used for a proper redemption, such as is made by the
780
intervention of a price, and not a mere assertion unto liberty by power, which is sometimes also called redemption. Thus it is said of the money that the first-born of the children of Israel, which were above the number of the Levites, were redeemed with, that Moses took µwOyd]pihæ, the "redemption;" that is, the redemption-money, the price of their redemption, <040349>Numbers 3:49, <194908>Psalm 49:8. The redemption of men's souls is precious; it cost a great price. The redemption, then, that is with God relates unto a price. Goodness or mercy, with respect unto a price, becomes redemption; that is, actively the cause or means of it. What that price is, see <402028>Matthew 20:28; 1<600118> Peter 1:18.
"Plenteous redemption:" hBre ]hæ, "Multa, copiosa," -- much, abundant, plenteous. It is used both for quantity and quality: much in quantity, or plenteous, abundant; and in quality, -- that is, precious, excellent. And it is applied in a good and bad sense. So it is said of our sins, <150906>Ezra 9:6, "Our sins," Wbr;i, "are increased" or "multiplied," or are "great;" many in number, and heinous in their nature or quality. And in the other sense it is applied unto the mercy of God, whereby they are removed; it is great or plenteous, it is excellent or precious.
Verse 8. "And he," -- that is, the Lord Jehovah, he with whom is plenteous redemption, -- hDp, y] i, "shall redeem," or make them partakers of that redemption that is with him. "He shall redeem Israel," -- that is, those who hope and trust in him.
"From all his iniquities:" wyt;wOnwO[} lKomi, "His iniquities; that is, of the elect of Israel, and every individual amongst them. But the word signifies trouble as well as sin, especially that trouble or punishment that is for sin. So Cain expresseth himself upon the denunciation of his sentence: awcO Nm] i yniwO[} lwOdg;, "My sin," -- that is, the punishment thou hast denounced against my sin, -- "is too great or heavy for me to bear," <010413>Genesis 4:13. There is a near affinity between sin and trouble: "Noxam poena sequitur;" -- "Punishment is inseparable from iniquity." ^w[O }, then, the word here used, signifies either sin with reference unto trouble due to it, or trouble with respect unto sin, whence it proceeds; and both may here be well intended: "God shall redeem Israel from all his sins, and troubles that have
781
ensued thereon." And this is the signification of the words; which, indeed, are plain and obvious.
And these words close up the psalm. He who began with depths, -- his own depths of sin and trouble, -- out of which and about which he cried out unto God, is so encouraged by that prospect of grace and forgiveness with God, which by faith he had obtained, as to preach unto others, and to support them in expectation of deliverance from all their sin and trouble also.
And such, for the most part, are all the exercises and trials of the children of God. Their entrance may be a storm, but their close is a calm; their beginning is oftentimes trouble, but their latter end is peace, -- peace to themselves, and advantage to the church of God: for men in all ages coming out of great trials of their own have been the most instrumental for the good of others, for God doth not greatly exercise any of his but with some especial end for his own glory.
SECONDLY, The sense and intendment of the psalmist in these words is to be considered; and that resolves itself into three general parts: --
1. An exhortation or admonition: "Israel, hope in the LORD," or "expect Jehovah."
2. A ground of encouragement unto the performance of the duty exhorted unto: "Because with the LORD there is much, plenteous, abundant, precious redemption. "
3. A gracious promise of a blessed issue, which shall be given unto the performance of this duty: "He shall redeem Israel from all his sins, and out of all his troubles."
1. In the exhortation there occur, --
(1.) The persons exhorted, -- that is, Israel: not Israel according to the flesh, for "they are not all Israel which are of Israel," <450906>Romans 9:6; but it is the Israel mentioned, <197301>Psalm 73:1, the whole Israel of God, to whom he is good, "such as are of a clean heart," -- that is, all those who are interested in the covenant, and do inherit the promise of their forefather who was first called by that name, all believers. And the psalmist treats them all in general in this matter, --
782
[1.] Because there is none of them but have their trials and entanglements about sin, more or less. As there is "none that liveth and sinneth not," so there is none that sinneth and is not entangled and troubled. Perhaps, then, they are not all of them in the same condition with him, in the depths that he was plunged into. Yet more or less, all and every one of them is so far concerned in sin as to need his direction. All the saints of God either have been, or are, or may be, in these depths. It is a good swing of Austin on this place, "Valde sunt in profundo qui non clamant de profundo;" -- "None so in the deep as they who do not cry and call out of the deep." They are in a deep of security who are never sensible of a deep of sin.
[2.] There is none of them, whatever their present condition be, but they may fall into the like depths with those of the psalmist. There is nothing absolutely in the covenant, nor in any promise, to secure them from it. And what befalleth any one believer may befall them all. If any one believer may fall totally away, all may do so, and not leave one in the world, and so an end be put to the kingdom of Christ; which is no small evidence that they cannot so fall. But they may fall into depths of sin. That some of them have done so we have testimonies and instances beyond exception. It is good, then, that all of them should be prepared for that duty which they may all stand in need of, and for a right discharge of it. Besides, the duty mentioned is not absolutely restrained to the condition before described, but it is proper and accommodate unto other seasons also. Therefore are all the Israel of God exhorted unto it.
(2.) The duty itself is, hoping in Jehovah, with such a hope or trust as hath an expectation of relief joined with it. And there are two things included in this duty --
[1.] The renunciation of any hopes, in expectation of deliverance either from sin or trouble any other way: "Hope in Jehovah." This is frequently expressed where the performance of this duty is mentioned. See <281403>Hosea 14:3; Jeremiah in 22, 23. And we have declared the nature of it in the exposition of the first and second verses.
[2.] Expectation from him; and this also hath been insisted on, in the observations from the verses immediately preceding; wherein also the whole nature of this duty was explained, and directions were given for the due performance of it.
783
2. The encouragement tendered unto this duty is the next thing in the words: "For with the LORD is plenteous redemption;" wherein we may observe, --
(1.) What it is that he professeth as the great encouragement unto the duty mentioned; and that is redemption, -- the redemption that is with God: upon the matter, the same with the forgiveness before mentioned, mercy, pardon, benignity, bounty. He doth not bid them hope in the Lord because they were the seed of Abraham, the peculiar people of God, made partakers of privileges above all the people in the world; much less because of their worthiness, or that good that was in themselves; but merely upon the account of mercy in God, of his grace, goodness, and bounty. The mercy of God, and the redemption that is with him, is the only ground unto sinners for hope and confidence in him.
(2.) There are two great concernments of this grace, -- the one expressed, the other implied in the words. The first is, that it is much, plenteous, abundant. That which principally discourageth distressed souls from a comfortable waiting on God is, their fears lest they should not obtain mercy from him, and that because their sins are so great and so many, or attended with such circumstances and aggravations, as that it is impossible they should find acceptance with God. This ground of despondency and unbelief the psalmist obviates by representing the fullness, the plenty, the boundless plenty, of the mercy that is with God. It is such as will suit the condition of the greatest sinners in their greatest depths; the stores of its treasures are inexhaustible. And the force of the exhortation doth not lie so much in this, that there is redemption with God, as that this redemption is plenteous or abundant. Secondly, Here is an intimation in the word itself of that relation which the goodness and grace of God proposed hath to the blood of Christ, whence it is called "Redemption." This, as was showed in the opening of the words, hath respect unto a price, the price whereby we are bought; that is, the blood of Christ. This is that whereby way is made for the exercise of mercy towards sinners. Redemption, which properly denotes actual deliverance, is said to be with God, or in him, as the effect in the cause. The causes of it are, his own grace and the blood of Christ. There are these prepared for the redeeming of believers from sin and trouble unto his own glory. And herein lieth the encouragement that the psalmist proposeth unto the performance of the duty exhorted unto, --
784
namely, to wait on God, -- it is taken from God himself, as all encouragements unto sinners to draw nigh unto him and to wait for him must be. Nothing but himself can give us confidence to go unto him; and it is suited unto the state and condition of the soul under consideration. Redemption and mercy are suited to give relief from sin and misery.
3. The last verse contains a promise of the issue of the performance of this duty: "He shall redeem Israel from all his iniquities." Two things are observable in the words --
(1.) The certainty of the issue or event of the duty mentioned: hD,p]yi aWhw], "And he shall," or "he will redeem;" he will assuredly do so. Now, although this in the psalmist is given out by revelation, and is a new promise of God, yet, as it relates to the condition of the soul here expressed, and the discovery made by faith of forgiveness and redemption with God, the certainty intended in this assertion is built upon the principles before laid down. Whence, therefore, doth it appear, whence may we infallibly conclude, that God will redeem his Israel from all their iniquities? I answer, --
[1.] The conclusion is drawn from the nature of God. There is forgiveness and redemption with him, and he will act towards his people suitably to his own nature. There is redemption with him, and therefore he will redeem; forgiveness with him, and therefore he will forgive. As the conclusion is certain and infallible, that wicked men, ungodly men, shall be destroyed, because God is righteous and holy, his righteousness and holiness indispensably requiring their destruction; so is the redemption and salvation of all that believe certain on this account, -- namely, because there is forgiveness with him. He is good and gracious, and ready to forgive; his goodness and grace requires their salvation.
[2.] The conclusion is certain upon the account of God's faithfulness in his promises. He hath promised that those who wait on him "shall not be ashamed," -- that their expectation shall not be disappointed; whence the conclusion is certain that in his time and way they shall be redeemed.
(2.) There is the extent of this deliverance or redemption: "Shall redeem Israel from all his iniquities." It was showed, in the opening of the verse, that this word denotes either sin procuring trouble, or trouble procured by
785
sin; and there is a respect unto both sin and its punishment. From both, from all of both kinds, God will redeem his Israel; not this or that evil, this or that sin, but from all evil, all sin. He will take all sins from their souls, and wipe all tears from their eyes. Now, God is said to do this on many accounts:
[1.] On the account of the great cause of all actual deliverance and redemption, -- the blood of Christ. He hath laid an assured foundation of the whole work; the price of redemption is paid, and they shall in due time enjoy the effects and fruits of it.
[2.] Of the actual communication of the effects of that redemption unto them. This is sure to all the elect of God, to his whole Israel. They shall all be made partakers of them. And this is the end of all the promises of God, and of the grace and mercy promised in them, -- namely, that they should be means to exhibit and give out to believers that redemption which is purchased and prepared for them. And this is done two ways: --
1st. Partially, initially, and gradually, in this life. Here God gives in unto them the pardon of their sins, being freely justified by his grace; and, in his sanctification of them through his Spirit, gives them delivery from the power and dominion of sin. Many troubles also he delivers them from, and from all as far as they are penal, or have any mixture of the curse in them.
2dly. Completely, -- namely, when he shall have freed them from sin and trouble, and from all the effects and consequents of them, by bringing them unto the enjoyment of himself in glory.
THIRDLY, The words being thus opened, we may briefly, in the next place, consider what they express concerning the state, condition, or actings of the soul, which are represented in this psalm.
Having himself attained unto the state before described, and being engaged resolvedly unto the performance of that duty which would assuredly bring him into a haven of full rest and peace, the psalmist applies himself unto the residue of the Israel of God, to give them encouragement unto this duty with himself, from the experience that he had of a blessed success therein. As if he had said unto them, "Ye are now in afflictions and under troubles, and that upon the account of your sins and provocations, -- a condition, I confess, sad and deplorable; but yet there is hope in Israel
786
concerning these things. For consider how it hath been with me, and how the Lord hath dealt with me. I was in depths inexpressible, and saw for a while no way or means of delivery; but God hath been pleased graciously to reveal himself unto me, as a God pardoning iniquity, transgression, and sin. And in the consolation and supportment which I have received thereby, I am waiting for a full participation of the fruits of his love. Let me therefore prevail with you, who are in the like condition, to steer the same course with me. Only let your expectations be fixed on mercy and sovereign grace, without any regard unto any privilege or worth in yourselves. Rest in the plenteous redemption, those stores of grace which are with Jehovah; and according to his faithfulness in his promises he will deliver you out of all perplexing troubles."
Having thus opened the words, I shall now only name the doctrinal observations that are tendered from them, and so put a close to these discourses; as, --
Obs. 1. The Lord Jehovah is the only hope for sin-distressed souls: "Hope in the LORD." This hath been sufficiently discovered and confirmed on sundry passages in the psalm.
Obs. 2. The ground of all hope and expectation of relief in sinners is mere grace, mercy, and redemption: "Hope in the LORD: for with the LORD there is mercy." All other grounds of hope are false and deceiving.
Obs. 3. Inexhaustible stores of mercy and redemption are needful for the encouragement of sinners to rest and wait on God: "With him is plenteous redemption." Such is your misery, so pressing are your fears and disconsolations, that nothing less than boundless grace can relieve or support you; there are, therefore, such treasures and stores in God as are suited hereunto. "With him is plenteous redemption."
Obs. 4. The ground of all the dispensation of mercy, goodness, grace, and forgiveness, which is in God to sinners, is laid in the blood of Christ; hence it is here called "Redemption." Unto this also we have spoken at large before.
Obs. 5. All that wait on God on the account of mercy and grace shall have an undoubted issue of peace: "He shall redeem Israel." "Let him,"
787
saith God, "lay hold on my arm, that he may have peace, and he shall have peace," <232705>Isaiah 27:5.
Obs. 6. Mercy given to them that wait on God, shall, in the close and issue, be every way full and satisfying: "He shall redeem Israel from all his iniquities."
And these propositions do arise from the words as absolutely considered, and in themselves. If we mind their relation unto the peculiar condition of the soul represented in this psalm, they will yet afford us the ensuing observations --
Obs. 1. They who out of depths have, by faith and waiting, obtained mercy, or are supported in waiting from a sense of believed mercy and forgiveness, are fitted, and only they are fitted, to preach and declare grace and mercy unto others. This was the case with the psalmist. Upon his emerging out of his own depths and straits, he declares the mercy and redemption whereby he was delivered unto the whole Israel of God.
Obs. 2. A saving participation of grace and forgiveness leaves a deep impression of its fullness and excellency on the soul of a sinner. So was it here with the psalmist. Having himself obtained forgiveness, he knows no bounds or measure, as it were, in the extolling of it: "There is with God, mercy, redemption, plenteous redemption, redeeming from all iniquity; I have found it so, and so will every one do that shall believe it."
Now, these observations might all of them, especially the two last, receive a useful improvement; but whereas what I principally intended from this psalm hath been at large insisted on upon the first verses of it, I shall not here farther draw forth any meditations upon them, but content myself with the exposition that hath been given of the design of the psalmist and sense of his words in these last verses.
THE END
788
FOOTNOTES
ft1 Since the first edition of this treatise; that other also is published. ft2 There seems to be an oversight here, as the expression "Holy Ghost"
does not occur in the verse cited. -- ED. ft3 Strateuo> ntai kata< thv~ yuch~v. ft4 Antistrateuom> enon aijcmalwti>zonta. ft5 Anakekalumme>nw| prosw>pw ft6 Communion with Christ, vol. 2. chapters 7, 8. ft7 See the previous treatise on Temptation. ft8 Marginal reading in the authorized version. -- ED. ft9 See his work entitled, A Dissertation on Divine Justice," chap. 4 vol. 10. Ft10 See previous treatise in this volume, p. 153. Ft11 See also this volume, p. 87. Ft12 Our author seems to deviate from the order of the four principal
propositions, as arranged on page 384, when he begins the exposition of this verse. He now illustrates the fourth proposition, and afterwards considers the third. See 4th verse of Psalm 130. -- ED. Ft13 See footnote ft12. Ft14 The author refers to his treatise on "Indwelling Sin, " p. 158 of this volume.
THE AGES DIGITAL LIBRARY
JOHN OWEN COLLECTION
THE WORKS OF JOHN OWEN
VOLUME 7
by John Owen
Bo o ks Fo r The Ages
AGES Software · Albany, OR USA Version 1.0 © 2000
2
THE WORKS OF JOHN OWEN
EDITED BY
WILLIAM H. GOOLD
VOLUME 7
This Edition of THE WORKS OF JOHN OWEN first published by Johnstone & Hunter, 1850-53
3
CONTENTS OF VOLUME 7.
NATURE AND CAUSES OF APOSTASY FROM THE GOSPEL.
Prefatory Note by the Editor, 1. -- The nature of apostasy from the gospel declared, in an exposition of
<580604>Hebrews 6:4-6. 2. -- Partial apostasy from the gospel -- Pretences of the church of Rome
against the charge of this evil examined and rejected, 3. -- Apostasy from the mystery, truth, or doctrine of the gospel --
Proneness of persons and churches thereunto -- Proved by all sorts of instances, 4. -- The reasons and causes of apostasy from the truth or doctrine of the gospel, and the inclination of all sorts of persons thereunto in all ages, inquired into and declared -- Uncured enmity in the minds of many against spiritual things, and the effects of it in a wicked conversation, the first cause of apostasy, 5. -- Darkness and ignorance another cause of apostasy, 6. -- Pride and vanity of mind, sloth and negligence, love of the world, causes of apostasy -- The work of Satan and judgments of God in this matter, 7. -- Instance of a peculiar defection from the truth of the gospel; with the reasons of it, 8. -- Apostasy from the holiness of the gospel; the occasion and cause of it -- Of that which is gradual, on the pretence of somewhat else in its room, 9. -- Apostasy into profaneness and sensuality of life -- The causes and occasions of it -- Defects in public teachers and guides in religion, 10. -- Other causes and occasions of the decay of holiness, 11. -- Apostasy from evangelical worship,
4
12. -- Inferences from the foregoing discourses -- The present danger of all sorts of persons, in the prevalency of apostasy from the truth and decays in the practice of evangelical holiness,
13. -- Directions to avoid the power of a prevailing apostasy,
THE GRACE AND DUTY OF BEING SPIRITUALLY MINDED.
Prefatory Note by the Editor,
Preface,
PART I.
1. -- The words of the text explained .....
2. -- A particular account of the nature of this grace and duty of being spiritually minded -- How it is stated in and evidenced by our thoughts,
3. -- Outward means and occasions of such thoughts of spiritual things as do not prove men to be spiritually minded -- Preaching of the word -- Exercise of gifts -- Prayer -- How we may know whether our thoughts of spiritual things in prayer are truly spiritual thoughts, proving us to be spiritually minded,
4. -- Other evidences of thoughts about spiritual things arising from an internal principle of grace, whereby they are an evidence of our being spiritually minded -- The abounding of these thoughts, how far, and wherein, such an evidence,
5. -- The objects of spiritual thoughts, or what they are conversant about; evidencing them in whom they are to be spiritually minded -- Rules directing unto steadiness in the contemplation of heavenly things -- Motives to fix our thoughts with steadiness on them,
6. -- Directions unto the exercise of our thoughts on things above, things future, invisible, and eternal; on God himself; with the difficulties of it, and oppositions unto it, and the way of their removal -- Right notions of future glory stated,
7. -- Especial objects of spiritual thoughts on the glorious state of heaven, and what belongs thereunto -- First, of Christ himself -- Thoughts of heavenly glory in opposition unto thoughts of eternal misery -- The use of such thoughts -- Advantage in sufferings,
5
8. -- Spiritual thoughts of God himself -- The opposition unto them and neglect of them, with their causes and the way of their prevalency -- Predominant corruptions expelling due thoughts of God, how to be discovered, etc. -- Thoughts of God, of what nature, and what they are to be accompanied withal, etc.,
9. -- What of God or in God we are to think and meditate upon -- His being -- Reasons of it: oppositions to it; the way of their conquest -- Thoughts of the omnipresence and omniscience of God peculiarly necessary -- The reasons hereof -- As also of his omnipotence -- The use and benefit of such thoughts,
10. -- Sundry things tendered unto such as complain that, they know not how, they are not able to abide in holy thoughts of God and spiritual, or heavenly things, for their relief, instruction, and direction -- Rules concerning stated spiritual meditation,
PART II
11. -- The seat of spiritual mindedness in the affections -- The nature and use of them -- The ways and means used by God himself to call the affections of men from the world,
12. -- What is required in and unto our affections that they may be spiritual -- A threefold work on the affections described,
13. -- The work of the renovation of our affections -- How differenced from any other impression on or change wrought in them; and how it is evidenced so to be -- The first instance, in the universality accompanying of affections spiritually renewed -- The order of the exercise of our affections with respect unto their objects,
14. -- The second difference between affection, spiritually renewed and those which have been only changed by light and conviction -- Grounds and reasons of men's delight in duties of divine worship, and of their diligence in their performance, whose minds are not spiritually renewed,
15. -- Delight of believers in the holy institutions of divine worship -- The grounds and reasons thereof -- The evidence of being spiritually minded thereby, etc.,
6
16. -- Assimilation unto things heavenly and spiritual in affections spiritually renewed -- This assimilation the work of faith; how, and whereby -- Reasons of the want of growth in our spiritual affections as unto this assimilation,
17. -- Decays in spiritual affections, with the causes and danger of them -- Advice unto them who are sensible of the evil of spiritual decays, .
18. -- [The state of spiritual affections],
19. -- [The true notion and consideration of spiritual and heavenly things],
20. -- [The application of the soul unto spiritual objects],
21. -- [Spiritual mindedness life and, peace],
A TREATISE OF THE DOMINION OF SIN AND GRACE.
Prefatory Note by the Editor,
To the serious reader,
1. -- What sin is consistent with the state of grace, and what not, -- Sin's great design in all to obtain dominion: it hath it in unbelievers, and contends for it in believers -- The ways by which it acts,
2. -- The inquiries for understanding the text proposed -- The first spoken to, namely, What is the dominion of sin, which we are freed from and discharged of by grace,
3. -- The second inquiry spoken to, Whether sin hath dominion in us or not -- In answer to which it is showed that some wear sin's livery, and they are the professed servants thereof -- There are many in which the case is dubious, where sin's service is not so discernible -- Several exceptions are put in against its dominion where it seems to prevail -- Some certain signs of its dominion -- Graces and duties to be exercised for its mortification,
4. -- Hardness of heart spoken to as an eminent sign of sin's dominion; and it is shown that it ought to be considered as total or partial,
5. -- The third inquiry handled, namely, What is the assurance given us, and what are the grounds thereof, that sin shall not have dominion over us -- The ground of this assurance is, that we are "not under the law, but under grace" -- The force of this reason shown, namely, How the
7
law doth not destroy the dominion of sin, and how grace dethrones sin and gives dominion over it,
6. -- The practical observations drawn from, end application made of, the whole text,
8
THE NATURE OF APOSTASY FROM THE PROFESSION OF THE GOSPEL AND THE PUNISHMENT OF APOSTATES DECLARED,
IN
AN EXPOSITION OF HEBREWS 6:4-6;
WITH An Inquiry Into The Causes And Reasons Of The Decay Of The Power Of Religion In The World, Or The Present General Defection From The Truth, Holiness, And Worship Of The Gospel; Also, Of The Proneness Of Churches And Persons Of All Sorts Unto Apostasy.
WITH REMEDIES AND MEANS OF PREVENTION.
SEARCH THE SCRIPTURES -- JOHN 5:39. LONDON: 1676.
9
PREFATORY NOTE.
IT is not uncommon for Christians, in a desponding mood, to ascribe unusual degeneracy in morals and religion to their own age. The sudden change, however, from the strict decorum of the Commonwealth to the license which marked the reign of Charles II has often been the subject of speculation and inquiry. Mr Macaulay thus confirms our author's estimate of the rapid decline of morality at this time: --
"A change still more important took place in the morals and manners of the community. Those passions and tastes which, under the rule of the Puritans, had been sternly repressed, and, if gratified at all, had been gratified by stealth, broke forth with ungovernable violence as soon as the cheek was withdrawn." -- Hist. of Eng., vol. 1 p. 179.
The historian, dealing with the surface of affairs rather than with the springs of conduct, may account the vulgar theory of a reaction against enforced strictness sufficient to explain this sudden lowering of the moral tone of a community; and in regard to a portion of society the theory may be admitted to be correct. The causes of the change, however, must have lain deeper; the blighting influence extended even into Puritan circles, where the contamination of courtly vices could hardly reach, and where early training would countervail any cessation of restraint, and beyond Britain, into other countries, where a similar decline can be traced, for which it is impossible to account simply on the principle of a reaction. Puritan decorum might as well be said to have been a mere reaction against such irreligious frivolity as bore the stamp of royal sanction in the "Book of Sports." Besides, the austerity ascribed to the Puritans is absurdly exaggerated; many a glimpse we possess into their domestic life shows that in reality it was the chosen scene of every genial influence, and household affections never appeared to more advantage than in the families of the Henrys. Owen, with his usual wisdom, avoids the extreme generalization that would resolve the complex apostasy of his age into any one predominant cause, and reviews in succession various influences which conspired to produce the result deplored. His treatise will be found to be a successful treatment of a deeply interesting question; and it closes in a
10
strain of solemn appeal, appropriate to a work written, according to its author, "amid prayers and tears."
It is in substance an expansion of his commentary on <580604>Hebrews 6:4-6; and his Exposition on this passage is accordingly brief and meagre, having been forestalled by the publication of this treatise. Doddridge seems to regard it as most replete with the characteristic excellencies of Owen. "Owen's style," he remarks, "resembles St Paul's. There is great zeal and much knowledge of human life discovered in all his works, especially in his book on Aposasy. The `Means of Understanding the Mind of God' is one of his best."
ANALYSIS.
The basis of the discourse is <580604>Hebrews 6:4-6; and inquiry is made, --
1. Into the connection of the words;
2. The persons spoken of;
3. The supposition implied respecting them; and,
4. The truth affirmed on that supposition, chap. 1. A charge of partial, as distinguished from final and complete apostasy, is adduced against all the churches and nations of Christendom; the claim of the Church of Rome to be indefectible is refuted, 2.
I. Apostasy from the doctrines of the gospel is illustrated by facts in the
history of the ancient church, and by the predictions of the a apostles, who foretold, --
1. That the teachers of the gospel would soon corrupt its simplicity, by an admixture of vain philosophy;
2. That heresies would arise, consisting of unintelligible vagaries, as Gnosticism, and affecting the person of Christ, as Arianism, or the grace of Christ, as Pelagianism;
3. That men would be impatient of sound doctrine; and,
4. That the mystery of iniquity would continue to be developed till it reached its consummation in the Papacy. Apostasy is traced in the decline
11
of the zealous orthodoxy of the Reformation, the rise of Arminianism and Socinianism, and kindred errors,
III. The causes of this declension from orthodoxy in Britain are
enumerated: --
1. Rooted enmity to spiritual things;
2. Spiritual ignorance on the part of men who possess some knowledge, and make a profession of the truth;
3. Pride of heart;
4. Careless security;
5. Love of the world.
6. The influence of Satan; and lastly, Judicial blindness, 4-6. Particular reasons are assigned for such defection from the truth: -- ignorance of the necessity for the mediation of Christ, want of spiritual views of the excellency of Christ in his person and offices, inexperience of the efficacy of the Spirit, ignorance of the righteousness of God, reluctance to admit the sovereignty of God, and an incapacity to discern the self-evidencing power of the Word, 7.
II. Apostasy from the holiness of the gospel is next considered
theoretically, in reference, --
1. To the morals of Romanism, defective because inconsistent with spiritual freedom: founded on human rules and systems, capable of being observed without faith in Christ, and pervaded by the vitiating principle of merit and supererogation;
2. To those who confine the whole of obedience to morality; and
3. To those who pretend to perfection in this life. The causes of this kind of apostasy are mentioned,
VIII. Practical apostasy into open profanity and vice is traced to defects
in the public teachers of religion; the false appropriation of names and titles, as when men living in sin claim to be "The Church;" evil example in high places; the influence of persecution; want of due watchfulness against
12
national vices; ignorance of the spiritual beauty of religion; the operations of Satan; and the scandal created by the strictest professors of religion through their divisions and inactivity in good works and offices, IX., X. III. Apostasy from purity of worship is exhibited, in the neglect of what God has appointed, and by additions which he has not appointed, in the ordinances of the gospel, XI. The danger arising from the prevailing apostasy is declared, and directions are given in order to escape being involved in it., XIL., XII. -- ED.
13
TO THE READER.
SOME brief account of the occasion and design of the ensuing discourse I judge due unto the reader, that, upon a prospect of them, he may either proceed in its perusal or desist, as he shall see cause.
That the state of religion is at this day deplorable in most parts of the Christian world is acknowledged by all who concern themselves in any thing that is so called; yea, the enormities of some are come to that excess that others publicly complain of them, who, without the countenance of their more bold provocations, would themselves be judged no small part or cause of the evils to be complained of. However, this, on all hands, will, as I suppose, be agreed unto, that among the generality of professed Christians, the glory and power of Christianity are faded and almost utterly lost, though the reasons and causes thereof are not agreed upon; for however some few may please themselves in supposing nothing to be wanting unto a good state of things in religion, but only security in what they are and enjoy, yet the whole world is so evidently filled with the dreadful effects of the lusts of men, and sad tokens of divine displeasure, that all things from above and here below proclaim the degeneracy of our religion, in its profession, from its pristine beauty and glory. Religion is the same that ever it was, only it suffers by them that make profession of it. Whatever disadvantage it falls under in the world, they must at length answer for in whose misbelief and practice it is corrupted. And no man can express a greater enmity unto or malice against the gospel, than he that should assert or maintain that the faith, profession, lives, ways, and walkings of the generality of Christians are a just representation of its truth and holiness. The description which the apostle gives of men in their principles, dispositions, and actings, before there hath been any effectual influence on their minds and lives from the light, power, and grace of the gospel, is much more applicable unto them than any thing that is spoken of the disciples of Christ in the whole book of God: "Foolish are they, and disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another." The way, paths, and footsteps of gospel faith, love, meekness, temperance, self-denial, benignity, humility, zeal, and contempt of the world, in the honors, profits, and
14
pleasures of it, with readiness for the cross, are all [so] overgrown, and almost worn out amongst men, that they can hardly be discerned where they have been. But in their stead the "works of the flesh" have made a broad and open road, that the multitude travel in, which, though it may be right for a season in their own eyes, yet is the way to hell, and goeth down to the chambers of death; for these "works of the flesh are manifest" in the world, not only in their nature, what they are, but in their open perpetration and dismal effects: such are "adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revelings, and such like," as they are reckoned up by the apostle. How these things have spread themselves over the face of the Christian world, among all sorts of persons, is manifest beyond all contradiction or pretense to the contrary. And that so it should come to pass in the latter times is both expressly and frequently foretold in the Scripture, as in the ensuing discourse will be more fully declared.
Many, indeed, there are who are not given up in the course of their lives unto the open practice of such abominations; and therefore, in that grand defection from the truth and holiness of the gospel which is so prevalent in the world, the grace of God is greatly to be admired, even in the small remainders of piety, sobriety, and modesty, and common usefulness that are yet left among us. But those openly flagitious courses are not the only way whereby men may fall off from, and even renounce, the power, grace, and wisdom of our Lord Jesus Christ. For even of those who will not "run out to the same excess of riot" with other men, the most are so ignorant of the mysteries of the gospel, so negligent or formal in divine worship, so infected with pride, vanity, and love of the world, so regardless of the glory of Christ and honor of the gospel, that it is no easy thing to find Christian religion in the midst of professed Christians, or the power of godliness among them who openly avow the form thereof.
By this means is Christianity brought into so great neglect in the world, that its great and subtle adversary seems encouraged to attempt the ruining of its very foundations, that the name of it should no more be had in remembrance; for wherever religion is taken off from a solid consistency by its power in the lives and minds of men, when it hath no other tenure but an outward, unenlivened profession, and the secular interest of its
15
professors, it will not long abide the shock of that opposition which it is continually exposed unto. And whilst things are in this state, those who seem to have any concernment therein are so engaged in mutual charging one another with being occasions thereof, mostly on such principles of difference in judgment as have no considerable influence thereinto, as that a joint endeavor after proper remedies is utterly neglected.
And there is yet another consideration rendering the present state of Christian religion in the world yet more deplorable. The only principle of evangelical obedience is sacred truth, and our faith therein. That alone is "the doctrine which is according to godliness;" and all acceptable obedience unto God is "the obedience of faith." Whatever men do or pretend unto in a way of duty unto him, whereof the truth of the gospel is not the spring and measure, which is not guided and animated thereby, it is not what God at present requireth, nor what he will eternally reward. Wherefore, although men may, and multitudes do, under a profession of that truth, live in open rebellion against its power, yet the wounds of religion are not incurable nor its stains indelible, whilst the proper remedy is owned and wants only due application. But if this truth itself be corrupted or deserted, if its most glorious mysteries be abused or despised, if its most important doctrines be impeached of error and falsehood, and if the vain imaginations and carnal reasonings of the serpentine wits of men be substituted in their room or exalted above them, what hope is there of a recovery? the breach will grow like the sea, until there be none to heal it. If the fountains of the waters of the sanctuary be poisoned in their first rising, they will not heal the nations unto whom they come. Where the doctrine of truth is corrupted, the hearts of men will not be changed by it nor their lives reformed.
How all this hath come to pass in the apostasy of the Roman church, and what multitudes of professed Christians are carried down the stream of that defection, is acknowledged among us who are called Protestants. How, therein, by various degrees, the corruption of the doctrine of the gospel gave occasion unto the depravation of men's manners on the one hand, and the wickedness of men's lives on the other hand, led the way unto, and served to make necessary, a farther perverting of the doctrine itself, until at length it is hard to determine whether the multiplied errors of that church have made the reintroduction of true holiness and evangelical obedience, or
16
the corrupt, worldly conversation of the generality of the members of its communion has rendered the restoration of truth, more difficult and unpracticable in their present station, is in part declared in the ensuing discourses, and deserves yet a more particular and distinct inquiry into. In general, certain it is that as error, with superstition, on the one hand, in the minds of the teachers or guides of the church, and sin, with conformity unto the ways, manners, and course of the present evil world in the body of the people, were mutually assistant unto their joint introduction into the profession and lives of Christians; so having possessed themselves of the visible church-state of many nations, they are so interwoven in their interests as to be mutually assistant to the exclusion of that truth and holiness which they have dispossessed. And whereas, moreover, they have found out the pretense of infallibility, stretched wide enough, in their own apprehensions, to cover, patronize, and justify the most enormous errors and highest inconformity of life unto the gospel, all hopes of their recovery are utterly defeated, but what are placed on the sovereign grace and almighty power of God.
That there is also another endeavor of the same kind, and for the same general end, -- namely, to corrupt the doctrine of the gospel, -- though in another way, and unto another extreme, vigorously carried on in the world by the Socinians, and those who either absolutely or for the most part comply with them in their pernicious ways, is no less known, nor ought to be much less bewailed; for this endeavor also is attended with many advantages to give it success. The corruption of the doctrine of the gospel in the Roman church, as it sprang out of the ignorance, darkness, superstition, and carnal affections of the minds of men, so it is by the same means preserved. But although those things, in those ages and places where they abounded, gave sufficient and effectual advantage to its gradual introduction, and although the principles of it be now so inlaid with the secular interests of the generality of mankind in most of the nations in Europe as to secure its station and possessions; yet, in that emancipation of reason from under the bond of superstition and tradition, in that liberty of rational inquiry into the true nature and causes of all things, in that refusal to captivate their understandings in religion to the bare authority of men no wiser than themselves, which all pretend unto at present who dare venture on an ordinary converse in the world, it may seem marvellous how
17
it should get ground and enlarge its territories, unless it be among them who are evidently bought off from themselves and from under the conduct of their own minds by some outward advantages, which they look upon as a valuable consideration. The true reasons hereof are inquired into in the ensuing discourse. But this new attempt, despising the baffled aids of superstition and carnal affections, which were in former ages predominant and effectual, takes shelter under a pretense of reason, and the suitableness of what is proposed in it unto the natural light and understandings of men. Whatever there is or is not in this matter of the relation that is between religion and reason, yet this being grown, through the increase of learning and converse, with a decay of the true fear of God, the very idol of this age, whoever will prepare a sacrifice unto it, though it be of the most holy mysteries of the gospel, he shall not fail of good entertainment and applause; and whoever shall refuse to cast incense on its altar shall be sure to be exploded, as one that professeth himself to be a fool, and even a common enemy unto mankind. Tell men that there are some things in religion that are above reason as it is finite and limited, and some things contrary unto it as it is depraved and corrupted, and they will reply (what is true in itself, but woefully abused) that yet their reason is the best, yea, only means which they have to judge of what is true or false. The liberty of men's own rational faculties having got the great vogue in the world (as indeed it is that which is most excellent therein of what is merely in and of it), it is fond to expect that it should not meet with a pernicious abuse, as every thing that hath any worth in it hath always done, when advanced unto such a reputation as might render it liable thereunto; for no man will ever adventure to prevail himself f1 of that which others have no respect unto or do despise.
Herein, then, lies the advantage of this sort of men, -- the Socinians I mean, and their adherents, -- in attempting to corrupt the doctrine of the gospel, and hereon depends all their success therein: First, they get the advantage of the ground in general, by pretending to reduce all men unto right reason, as the just measure and standard of truth. Put in any exceptions unto this proposal, endeavor to affix its bounds and proper measure, offer the consideration of divine revelation in its proper use and place, and you give away the cause among the many, who design at least to come in as common sharers in the reputation that reason hath got above all
18
things in the world. By the confident use of this artifice, and the most absurd application of this principle unto things infinite and the most holy mysteries of divine revelation, have this sort of men, otherwise, for the most part, as weak and insufficient in their reasonings as their predecessors in the like attempts, got the reputation of the most rational handlers of sacred things! And when, being harnessed with this advantage, they proceed to the proposal of their opinions in particular, they have such an interest beforehand in the minds of men by nature, and have things so disposed and prepared for their reception, that it is no wonder if ofttimes they obtain success. For they are all of them designed unto one of these two heads: -- first, "That there is no reason why we should believe any thing that reason cannot comprehend; so that we may safely conclude that whatever is above our reason is contrary unto it; and for what is so, it is destructive to the very natural constitution of our souls not to reject:" and, secondly, "That the mind of man is, in its present condition, every way sufficient unto the whole of its duties, both intellectual and moral, with respect unto God, and to answer whatever is required of us." Upon the matter, they pretend only to undertake the patronage of human nature, and the common reason and honesty of mankind, against those imputations of weakness, depravation, and corruption, in things spiritual, wherewith by some it is charged and defamed. And although it be contrary unto the universal experience of the whole world, yet might this design be allowed what commendation men please, so that the defense of nature were not undertaken expressly against the grace of our Lord Jesus Christ, the redemption that is in his blood, and the whole mystery of the gospel. But whereas it is a part of the depravation of our nature not to discover its own depravations, and all those opinions are suited to give it countenance against what it is not sensible of, and whereof it is not willing to own the charge, it is no wonder if with very many they receive a ready entertainment. And whereas they seem to interest men in that reputation which reason in the things of God hath obtained in the world, and thereby to countenance them in the contempt of others as weak and irrational, -- things pleasing to the depraved minds of men, -- it is more than probable that they will make a pernicious progress in one degree or another. So doth the subtle enemy of our salvation make his advantage of the disposition, inclination, and state of every age and season. Without his interposition, devotion of old might have been carried on without superstition, and in
19
this age the use of reason might be vindicated without a rejection of the necessity of supernatural illumination and the great truths of the gospel. But the better any thing is, the more noisome it will be when once he hath mixed his poison with it.
It were to be wished that the defection from the truth of the gospel complained of were confined unto the instances already mentioned, though in them the event be deplorable among multitudes of professed Christians. But the same, in some measure and degree, is come to pass among Protestants also. Men grow weary of the truths which have been professed ever since the Reformation, yea, of those in particular which gave occasion thereunto, and without which it had never been attempted; for besides that many fall off unto those extremes of error before insisted on, some on the one hand, and some on the other, the reformed religion is by not a few so taken off from its old foundations, so unhinged from those pillars of important truths which it did depend upon, and so sullied by a confused medley of noisome opinions, as that its loss in reputation of stability and usefulness seems almost irreparable. Hence are divisions, debates, and animosities multiplied about the principal articles of our religion, whereby those tongues are divided and hands engaged in mutual intestine conflicts, which all united were few enough to preserve the remainders of the protestant profession from the artifices and power of him who doth not despair once more to impose his yoke on the neck of the whole Christian world; for nothing can more prepare the way of his success than the shaking of the doctrine of the reformed churches from that consistency wherein for so long a time it stood firm and stable against all opposition.
But there is in this matter nothing absolutely new under the sun. No instance can be given of any church or nation in the world, which ever received the profession of the gospel, that did not, sooner or later, either totally or in some considerable degrees, fall off from the doctrine which it reveals and the obedience which it requireth. Men do but deceive themselves who suppose that the purity of religion will be preserved in confessions and canons, whilst some make it their business to corrupt its truth, and few or none make it their business to preserve its power. And, therefore, at this day, on one account or other, the defection is almost catholic; for it is in vain for any to pretend that the present general visible
20
profession of Christianity doth in any tolerable measure answer the original pattern of it in the Scripture, or the first transcript thereof in the primitive believers. And that which, in this degenerate state of things, doth principally exercise the minds of considerate men is, whether there ought to be an immediate endeavor to reduce as many as will or can comply therewith unto the original standard in profession, obedience, and worship, or whether the present posture of things be not so far to be complied withal as to preserve therein the small remainders of religion among the community of Christians, who are not capable of such a reduction. The difference that is in the judgments of men herein is the ground of all those lesser controversies and opinions, which will be composed and have an end put unto them when God shall graciously afford unto us all a fresh revival of evangelical faith, love, and holiness, and, I fear, not before.
Upon some considerations of this state of things in the world, and under fears, perhaps not altogether groundless, that a farther progress will yet be made in this woeful declension from the power and purity of evangelical truth, I set myself unto a general inquiry what might be the secret causes and reasons whence it is that all sorts of persons, in all ages, have been so prone to apostatize from the sincere profession of the gospel in faith and obedience, as experience in the success of things manifests them to have been. And, moreover, an occasion was administered unto thoughts of that nature from my engagement in the exposition of the sixth chapter of the Epistle to the Hebrews, wherein the apostle so eminently describes the nature of total apostasy, with the end of apostates in the righteous judgment of God; for considering the greatness of that sin, and the terror of the Lord with respect thereunto, and not knowing whereunto the daily advance of impiety, profaneness, and abominable lusts, with ignorance, error, and superstition, might at length arrive, thoughtfulness of what might Be required at the last day of myself, though cast in a men and obscure condition in the world, did not a little exercise my mind. The glory of God, the honor of Christ and the gospel, and the eternal welfare of the souls of men, being eminently concerned, I knew not how he could have the least satisfaction in the truth and reality of his own Christianity who was not greatly affected with, and did not really mourn for, their suffering in this woful apostasy. What I have attained unto in that kind I have no reason to declare, but hope I may say, without the offense of any, that as I
21
verily believe neither my prayers nor tears have been proportionable unto the causes of them in this matter, so I can and will say that they have been real and sincere.
I was not ignorant of the weakness and impertinency of all thoughts that a person of my mean condition in the world, disadvantaged by all imaginable circumstances that might prejudice the most sincere endeavors, should attempt any thing with respect unto the relief of nations or national churches, which yet are not without the verge of this fatal evil. To mourn for them in secret, to labor in prayers and supplications for a more plentiful effusion of the Spirit of Christ upon them for their good, are things which, although they may despise, yet God will accept in and from the meanest of them that call on his name in sincerity. Unto whom other opportunities and advantages are granted, from them other things will be required; and it is, no doubt, a great account they have to give who are admitted and esteemed as those whose place and duty it is to stem the current of overflowing impiety and profaneness, and effectually to apply the sovereign remedies of all those evils unto the souls and consciences of men. Sad will it be for them under whose hand this breach shall be, if they endeavor not to prevent it with their utmost diligence, and the open hazard of all their earthly concerns. A learned writer of the church of England affirms,
"That there were two no small sins of noisome hypocrisy that he had espied among others; -- the one, an opinion that there can be no fit matter of martyrdom in a state authorizing the true profession of that religion which among many we like best, and, left unto ourselves, would make choice of; the other, which in part feeds this, a persuasion that mere errors in doctrine or opinion are more pernicious than affected indulgence to lewd practices, or continuance in sinful courses, or open breaches of God's commandments."
And after he had declared that
"ministers of the gospel may deny Christ, or manifest their being ashamed of the gospel, by not opposing his word at they ought unto the sins of men,"
he adds,
22
"That any age, since Christian religion was first propagated, hath wanted store of martyrs, is more to be attributed unto the negligence, ignorance, and hypocrisy, or want of courage in Christ's ambassadors, or appointed pastors, than unto the sincerity, mildness, or fidelity of the flock, especially of the bell-weathers or chief ringleaders," Jac. tom. 1 b. 4. c. 4;
with much more to the same purpose, which well deserve some men's consideration before all things of this nature be too late.
But there is a duty of trading with a single talent; and if there be a ready mind, it is accepted according to what a man hath, and not according to what he hath not. And this alone hath made me adventure the proposal of my thoughts about the nature, causes, and occasions of the present defection from the gospel and decay of holiness, with the means of preservation from its infection, and prevention of its prevalency in private persons; for it is to no purpose to shut up all endeavors under fruitless complaints, nor yet to attempt an opposition unto effects whose causes are not well known and considered. Wherefore the investigation and declaration of the causes of this evil are the principal subject of the ensuing discourses. And if I have attained but thus much, that persons of more understanding and abilities to find out the hidden springs of the inundation of sin and errors in the Christian world, and who have more advantages to improve their discoveries unto public good, shall be hereby excited to undertake so necessary a work and duty, I shall esteem myself to have received a full reward.
There is one thing yet whereof I must advise those readers which are pleased to concern themselves in any writings of mine. The publishing of this exposition of some verses of the sixth chapter of the Epistle unto the Hebrews may have an appearance of my deserting that continued exposition of the whole epistle which I had designed. But as I know not what I may attain unto in the very near approach of that season wherein I must lay down this tabernacle, and the daily warning which, through many infirmities, I have thereof, so I am resolved whilst I live to proceed in that work as God shall enable, and other present necessary duties will allow. And the sole reason, added unto the seasonableness, as I supposed, of this
23
discourse, why this part of the Exposition is singly proposed unto public view, was because the thoughts which arose thereon were drawn forth into such a length as would have been too great a digression from the context and design of the apostle.
24
THE NATURE AND CAUSES OF APOSTASY FROM THE GOSPEL.
CHAPTER 1.
THE NATURE OF APOSTASY FROM THE GOSPEL DECLARED, IN AN EXPOSITION OF <580604>HEBREWS 6:4-6.
INTENDING an inquiry into the nature, causes, and occasions of the present defection that is in the world from the truth, holiness, and worship of the gospel, I shall lay the foundation of my whole discourse in an exposition of that passage in the Epistle of Paul the apostle unto the Hebrews, wherein he gives an account both of the nature of apostasy and of the punishment due unto apostates; for as this will lead us naturally unto what is designed, so an endeavor to free the context from the difficulties wherewith it is generally supposed to be attended, and to explain the mind of the Holy Ghost therein, may be neither unacceptable nor unuseful. And this is chap. 6:4-6, whose words are these that follow: --
Aj dun> aton gar< touv< ap[ ax fwtisqen> tav, geusame>nouv te thv~ dwrea~v thv~ ejpouranio> u, kai< metoc> ouv genhqe>ntav Pneum> atov agJ io> u, kai< kalonouv Qeou~ rJh~ma, duna>meiv te me>llontov aiwj ~nov, kai< parapeson> tav, pal> in anj akainiz> ein eivj meta>noian, anj astauroun~ tav eaJ utoiv~ ton< YioJ n< tou~ Qeou~ kai< paradeigmatiz> ontav.
jAdun> aton gar> . "Impossibile enim," that is, "est;" -- "It is impossible." Syr., ^yjki ]vm] , al; aL;a, , -- "But they cannot." This respects the power of the persons themselves, and not the event of things; it may be not improperly as to the sense. Beza and Erasmus, "Fieri non potest," -- "It cannot be;" the same with "impossible." But the use of the word adj u>naton in the New Testament, which signifies sometimes only what is very difficult, not what is absolutely denied, makes it useful to retain the same word, as in our translation, "For it is impossible."
25
Touv< ap[ ax swtisqen> tav. Wtjen] at;ydiWm[}m'l] ^b'z] ^Wnh;; -- "Those who one time," or "once descended unto baptism;" of which intepretation we must speak afterward. All others, "Qui semel fuerint illuminati;" -- "Who were once enlightened." Only the Ethiopic follows the Syriac. Some read "illustrati" to the same purpose.
Geusame>nouv te th~v dwrea~v th~v ejpourani>ou. Vulg. Lat., "Gustaverant etiam donum coeleste;" "etiam," for "et." Others express the article by the pronoun, by reason of its reduplication: "Et gustaverint donum illud coeleste;" -- "And have tasted of that heavenly gift." Syr., "The gift that is from heaven." And this the emphasis in the original seems to require: "And have tasted of that heavenly gift."
Kai< metoc> ouv genhqen> tav Pneum> atov agJ io> u. "Et participes facti sunt Spiritus Sancti," Vulg. Lat.; -- "And are made partakers of the Holy Ghost." All others, "facti fuerint," "have been" made partakers of the Holy Ghost. Syr., avd; W] qD] aj;Wr, -- The Spirit of holiness."
Kai< kalonouv Qeou~ rJh~ma. Vulg. Lat., "Et gustaverunt nihilominus bonum Dei verbum." Rhem., "Have moreover tasted the good word of God." But "moreover" doth not express "nihilominus." [It must be rendered,] "And have notwithstanding," etc., which hath no place here. Kalo
Duna>meiv te me>llontov aijw~nov. "Virtutesque seculi futuri." Syr., al;y]j', -- "virtutem," the "power." Vulg., "seculi venturi." We cannot in our language distinguish between "futurum" and "venturum," and so render it "the world to come."
Kai< parapeson> tav. Vulg., "Et prolapsi sunt." Rhem., "And are fallen." Others, "Si prolabantur," which the sense requires; "If they fall," that is, "away," as our translation, properly. Syr., /Wfj]y, bWtD], "That sin again," -- somewhat dangerously, for it is one kind of sinning only that is included and expressed.
Pal> in anj akainiz> ein eivj metan> oian. Vulg., "Rursus renovari ad poenitentiam," -- "To be renewed again to repentance," rendering the active verb passively. So Beza also, "Ut denuo renoventur ad resipiscentiam;" -- "That they should again be renewed to repentance."
26
The word is active as rendered by ours, "To renew them again to repentance."
Aj nastauroun~ tav eaJ utoiv~ ton< YioJ n< tou~ Qeou.~ "Rursum crucifigentes sibimetipsis Filium Dei." Kai< paradeigmatiz> ontav. Vulg., "Et ostentui habentes." Rhem., "And making him a mockery." Erasmus, "Ludibrio habentes" Beza, "Ignominiae exponentes." One of late, "Ad exemplum Judsaeorum excruciaut;" -- "Torment him as did the Jews."
"For it is impossible for those who were once enlightened, and have tasted of the heavenly gift, and were made partakers of the Holy Ghost, and have tasted the good word of God, and the powers of the world to come, if they shall fall away," (for any) "to renew them again to repentance; seeing they crucify again to themselves the Son of God, and put him to open shame" (or treat him ignominiously.)
That this passage in our apostle's discourse hath been looked upon as accompanied with great difficulties is known to all, and many have the differences been about its interpretation; for both doctrinally and practically, sundry have here stumbled and miscarried. It is almost generally agreed upon that from these words, and the colorable but indeed perverse interpretation and application made of them by some in the primitive times, occasioned by the then present circumstances of things, to be mentioned afterwards, the Latin church was so backward in receiving the epistle itself, that it had not absolutely prevailed therein in the days of Jerome, as we have elsewhere declared. Wherefore it is necessary that we should a little inquire into the occasion of the great contests which have been in the church, almost in all ages, about the sense of this place.
It is known that the primitive church, according to its duty, was carefully watchful about the holiness and upright walking of all that were admitted into the society and fellowship of it. Hence, upon every known and visible failing, they required an open repentance from the offenders before they would admit them unto a participation of the sacred mysteries. But upon flagitious and scandalous crimes, such as murder, adultery, or idolatry, in many churches they would never admit those who had been guilty of them into their communion any more. Their greatest and most signal trial was with respect unto them who, through fear of death, complied with the Gentiles in their idolatrous worship in the time of persecution; for they
27
had fixed no certain general rule whereby they should unanimously proceed, but every church exercised severity or lenity according as they saw cause, upon the circumstances of particular instances. Hence Cyprian, in his banishment, would not positively determine concerning those of the church in Carthage who had so sinned and fallen, but deferred his thoughts until his return, when he resolved to advise with the whole church, and settle all things according to the counsel that should be agreed on amongst them. Yea, many of his epistles are on this subject peculiarly: and in them all, if compared together, it is evident that there was no rule agreed upon herein; nor was he himself well resolved in his own mind, though strictly on all occasions opposing Novatianus; wherein it had been well if his arguments had answered his zeal. Before this, the church of Rome was esteemed in particular more remiss in their discipline, and more free than other churches in their re-admission unto communion of notorious offenders. Hence Tertullian, in his book de Poenitentia, reflects on Zephyrinus, the bishop of Rome, that he had "admitted adulterers unto repentance, and thereby unto the communion of the church." But that church proceeding in her lenity, and every day enlarging her charity, Novatus and Novatianus, taking offense thereat, advanced an opinion in the contrary extreme: for they denied all hope of church pardon or of a return unto ecclesiastical communion unto them who had fallen into open sin after baptism; and, in especial, peremptorily excluded all persons whatsoever who had outwardly complied with idolatrous worship in time of persecution, without respect unto any distinguishing circumstances; yea, they seem to have excluded them from all expectation of forgiveness from God himself. But their followers, terrified with the uncharitableness and horror of this persuasion, tempered it so far as that, leaving all persons absolutely to the mercy of God upon their repentance, they only denied such as we mentioned before a re-admission unto church communion, as Acesius speaks expressly in Socrates, lib. 1 cap. 7. Now, this opinion they endeavored to confirm, as from the nature and use of baptism, which was not to be reiterated, -- whereon they judged that no pardon was to be granted unto them who fell into those sins which they lived in before, and were cleansed from at their baptism, -- so principally from this place of our apostle, wherein they thought their whole opinion was taught and confirmed. And so usually doth it fall out, very unhappily, with men who think they clearly see some peculiar opinion or persuasion in some
28
singular text f2 of Scripture, and will not bring their interpretation of it unto the analogy of faith, whereby they might see how contrary it is to the whole design and current of the word in other places. But the church of Rome, on the other side, though judging rightly, from other directions given in the Scripture, that the Novatians transgressed the rule of charity and gospel discipline in their severities, yet, as it should seem, and is very probable, knew not how to answer the objection from this place of our apostle. Therefore did they rather choose for a season to suspend their assent unto the authority of the whole epistle than to prejudice the church by its admission. And well was it that some learned men afterward, by their sober interpretations of the words, plainly evinced that no countenance was given in them unto the errors of the Novatians; for without this it is much to be feared that some would have preferred their interest in their present controversy before the authority of it: which would, in the issue, have proved ruinous to the truth itself; for the epistle, being designed of God unto the common edification of the church, would have at length prevailed, whatever sense men, through their prejudices and ignorance, should put upon any passages of it. But this controversy is long since buried, the generality of the churches in the world being sufficiently remote from that which was truly the mistake of the Novatians; yea, the most of them do bear peaceably in their communion, without the least exercise of gospel discipline towards them, such persons as concerning whom the dispute was of old, whether they should ever in this world be admitted into the communion of the church, although upon their open and professed repentance. We shall not therefore at present need to labor in this controversy.
But the sense of these words hath been the subject of great contests on other occasions also; for some do suppose and contend that they are real and true believers who are deciphered by the apostle, and that their character is given us in and by sundry inseparable adjuncts and properties of such persona Hence they conclude that such believers may totally and finally fall from grace, and perish eternally; yea, it is evident that this hypothesis of the final apostasy of true believers is that which influenceth their minds and judgments to suppose that such are here intended. Wherefore others who will not admit that, according to the tenor of the covenant of grace in Christ Jesus, true believers can perish everlastingly,
29
do say that either they are not here intended, or if they are, that the words are only comminatory, wherein, although the consequence in them in a way of arguing be true, namely, that on the supposition laid down the inference is certain, yet the supposition is not asserted in order unto a certain consequent, whence it should follow that true believers might so really fall away and absolutely perish. And these things have been the matter of many contests among learned men.
Again; there have been sundry mistakes in the practical application of the intention of these words unto the consciences of men, mostly made by themselves who are concerned; for whereas, by reason of sin, they have been surprised with terrors and troubles of conscience, they have withal, in their darkness and distress, supposed themselves to be fallen into the condition here described by our apostle, and consequently to be irrecoverably lost. And these apprehensions usually befall men on two occasions; for some having been overtaken with some great actual sin against the second table, after they have made a profession of the gospel, and having their consciences harassed with a sense of their guilt (as it will fall out where men are not greatly hardened through the deceitfulness of sin), they judge that they are fallen under the sentence denounced in this Scripture against such sinners, as they suppose themselves to be, whereby their state is irrecoverable. Others do make the same judgment of themselves, because they have fallen from that constant compliance with their convictions which formerly led them unto a strict performance of duties, and this in some course of long continuance.
Now, whereas it is certain that the apostle in this discourse gives no countenance unto that severity of the Novatians whereby they excluded offenders everlastingly from the peace and communion of the church; nor to the final apostasy of true believers, which he testifieth against in this very chapter, in compliance with innumerable other testimonies of Scripture to the same purpose; nor doth he teach any thing whereby the conscience of any sinner who desires to return to God and to find acceptance with him should be discouraged or disheartened; we must attend unto the exposition of the words in the first place, so as not to break in upon the boundaries of other truths, nor transgress against the analogy of faith. And we shall find that this whole discourse, compared with other scriptures, and freed from the prejudices that men have brought
30
unto it, is both remote from administering any just occasion to the mistakes before mentioned, and is a needful, wholesome commination, duly to be considered by all professors of the gospel.
In the words we consider, --
1. The connection of them unto those foregoing, intimating the occasion of the introduction of this whole discourse.
2. The subject described in them, or the persons spoken of, under sundry qualifications, which may be inquired into jointly and severally.
3. What is supposed concerning them.
4. What is affirmed of them on that supposition.
1. The connection of the words is included in the causal conjunction, gar> , "for." It respects the introduction of a reason for what had been before discoursed, as also of the limitation which the apostle added expressly unto his purpose of making a progress in their farther instruction, "If God permit." And he doth not herein express his judgment that they to whom he wrote were such as he describes, for he afterward declares that he "hoped better things" concerning them; only, it was necessary to give them this caution, that they might take due care not to be such. And whereas he had manifested that they were slow as to the making of a progress in knowledge and a suitable practice, he lets them here know the danger that there was in continuing in that slothful condition; for not to proceed in the ways of the gospel and obedience thereunto is an untoward entrance into a total relinquishment of the one and the other. That therefore they might be acquainted with the danger hereof, and be stirred up to avoid that danger, he gives them an account of the miserable condition of those who, after a profession of the gospel, beginning at a non-proficiency under it, do end in apostasy from it. And we may see that the severest comminations are not only useful in the preaching of the gospel, but exceeding necessary, towards persons that are observed to be slothful in their profession.
2. The description of the persons that are the subject spoken of is given in five instances of the evangelical privileges whereof they were made partakers; notwithstanding all which, and against their obliging efficacy to the contrary, it is supposed that they may wholly desert the gospel itself.
31
And some things we may observe concerning this description of them in general; as, --
(1.) The apostle, designing to express the fearful state and judgment of these persons, describes them by such things as may fully evidence it to be, as unavoidable, so righteous and equal. Those things must be some eminent privileges and advantages, whereof they were made partakers by the gospel. These, being despised in their apostasy, do proclaim their destruction from God to be rightly deserved.
(2.) That all these privileges do consist in certain especial operations of the Holy Ghost, which were peculiar unto the dispensation of the gospel, such as they neither were nor could be made partakers of in their Judaism; for the Spirit in this sense was not received by "the works of the law, but by the hearing of faith," <480302>Galatians 3:2. And this was a testimony unto them that they were delivered from the bondage of the law, namely, by a participation of that Spirit which was the great privilege of the gospel.
(3.) Here is no express mention of any covenant grace or mercy in them or towards them, nor of any duty of faith or obedience which they had performed. Nothing of justification, sanctification, or adoption, is expressly assigned unto them. Afterwards, when he comes to declare his hope and persuasion concerning these Hebrews, that they were not such as those whom he had before described, nor such as would so fall away unto perdition, he doth it upon three grounds, whereon they were differenced from them; as, --
[1.] That they had such things as did accompany salvation, -- that is, such as salvation is inseparable from. None of these things, therefore, had he ascribed unto those whom he describeth in this place; for if he had so done, they would not have been unto him an argument and evidence of a contrary end, that these should not fall away and perish as well as those. Wherefore he ascribes nothing to these here in the text that doth peculiarly "accompany salvation," verse 9.
[2.] He describes them by their duties of obedience and fruits of faith. This was their "work and labor of love" towards the name of God, verse 10. And hereby also doth he difference them from these in the
32
text, concerning whom he supposeth that they may perish eternally, which these fruits of saving faith and sincere love cannot do.
[3.] He adds, that in the preservation of those there mentioned the faithfulness of God was concerned: "God is not unrighteous to forget." For they were such he intended as were interested in the covenant of grace, with respect whereunto alone there is any engagement on the faithfulness or righteousness of God to preserve men from apostasy and ruin; and there is so with an equal respect unto all who are so taken into that covenant. But of these in the text he supposeth no such thing, and thereupon doth not intimate that either the righteousness or faithfulness of God was any way engaged for their preservation, but rather the contrary. This whole description, therefore, refers unto some especial gospel privileges, which professors in those days were promiscuously made partakers of; and what they were in particular we must in the next place inquire.
The FIRST thing in the description is, that they were a[pax fwtisqen> tev, "once enlightened." Saith the Syriac translation, as we observed, "once baptized." It is very certain that, early in the church, baptism was called fwtismov> , "illumination;" and fwti>zein, to "enlighten,'' was used for to "baptize." And the set times wherein they solemnly administered that ordinance were called hmJ er> ai tw~n fw>twn, "the days of light." Hereunto the Syriac interpreter seems to have had respect; and the word a[pax, "once," may give countenance hereunto. Baptism was once only to be celebrated, according to the constant faith of the church in all ages. And they called baptism "illumination," because it being one ordinance of the initiation of persons into a participation of all the mysteries of the church, they were thereby translated out of the kingdom of darkness into that of light and grace. And it seems to give farther countenance hereunto in that baptism really was the beginning and foundation of a participation of all the other spiritual privileges that are mentioned afterwards; for it was usual in those times, that, upon the baptizing of persons, the Holy Ghost came upon them, and endowed them with extraordinary gifts, peculiar to the days of the gospel, f3 as we have showed in our consideration of the order between baptism and imposition of hands. And this opinion hath so much of probability in it, that, having nothing therewithal unsuited unto the analogy of faith or design of the place, I should embrace it, if the word
33
itself, as here used, did not require another interpretation; for it was good while aider the writing of this epistle and all other parts of the New Testament, at least an age or two, if not more, before this word was used mystically to express baptism. In the whole Scripture it hath another sense, denoting an inward operation of the Spirit, and not the outward administration of an ordinance. And it is too much boldness to take a word in a peculiar sense in one single place, diverse from its proper signification and constant use, if there be no circumstances in the text forcing us thereunto, as here are not. And for the word a[pax, "once," it is not to be restrained unto this particular, but refers equally unto all the instances that follow, signifying no more but that those mentioned were really and truly partakers of them.
Fwtiz> omai is to give light or knowledge by teaching, the same with hr;whO , which is therefore so translated ofttimes by the Greeks; as by Aquila, <020412>Exodus 4:12, <19B933>Psalm 119:33, <200404>Proverbs 4:4, <232711>Isaiah 27:11, as Drusius observes. And it is so by the LXX., <071308>Judges 13:8, 2<121202> Kings 12:2, 17:27. Our apostle useth it for to "make manifest," -- that is, to "bring to light," 1<460405> Corinthians 4:5; 2<550110> Timothy 1:10. And the meaning of it, <430109>John 1:9, where we render it "lighteth," is to teach. And fwtismov> is knowledge upon instruction: 2<470404> Corinthians 4:4, Eivj to< mh< augj as> ai autj oiv~ ton< fwtismon< tou~ euaj ggelio> u?-- "That the light of the gospel should not shine into them," -- that is, the knowledge of it. So verse 6, Prov< fwtismon< thv~ gnws> ewv? -- "The light of the knowledge." Wherefore, to be "enlightened" in this place is to be instructed in the doctrine of the gospel, so as to have a spiritual apprehension thereof; and this is so termed on a double account: --
1. Of the objects, or the things known or apprehended; for "life and immortality are brought to light through the gospel," 2<550110> Timothy 1:10. Hence it is called "light," -- " The inheritance of the saints in light." And the state which men are thereby brought into is so called in opposition to the darkness that is in the world without it, 1<600209> Peter 2:9. The world without the gospel is the kingdom of Satan: J JO kos> mov o[lov ejn tw|~ ponhrw~| kei~tai, 1<620519> John 5:19. The whole of the world, and all that belongs unto it, in distinction from and opposition unto the new creation, is under the power of the wicked one, the prince of the power of darkness, and so is full of darkness. It is top> ov aucj mhro>v, 2<610119> Peter 1:19, -- "a
34
dark place," wherein ignorance, folly, errors, and superstition do dwell and reign. By the power and efficacy of this darkness are men kept at a distance from God, and know not whither they go. This is called "walking in darkness," 1<620106> John 1:6, whereunto "walking in the light," -- that is, the knowledge of God in Christ by the gospel, -- is opposed, verse 7. On this account is our instruction in the knowledge of the gospel called "illumination," because itself is light.
2. On the account of the subject, or the mind itself, whereby the gospel is apprehended; for the knowledge which is received thereby expels that darkness, ignorance, and confusion which the mind before was filled and possessed withal. The knowledge, I say, of the doctrines of the gospel concerning the person of Christ, of God's being in him reconciling the world to himself, of his offices, work, and mediation, and the like heads of divine revelation, doth set up a spiritual light in the minds of men, enabling them to discern what before was utterly hid from them, whilst alienated from the life of God through their ignorance. Of this light and knowledge there are several degrees, according to the means of instruction which men do enjoy, the capacity they have to receive it, and the diligence they use to that purpose; but a competent measure of the knowledge of the fundamental and most material principles or doctrines of the gospel is required unto all that may thence be said to be illuminated, -- that is, freed from the darkness and ignorance they once lived in, 2<610119> Peter 1:19-21.
This is the first property whereby the persons intended are described: they are such as were illuminated by the instruction they had received in the doctrines of the gospel, and the impression made thereby on their minds by the Holy Ghost; for this is a common work of his, and is here so reckoned. And the apostle would have us know that, --
I. It is a great mercy, a great privilege, to be enlightened with the
doctrine of the gospel by the effectual working of the Holy Ghost. But, --
II. It is such a privilege as may be lost, and end in the aggravation of
the sin, and condemnation of those who were made partakers of it. And, --
35
III. Where there is a total neglect of the due improvement of this
privilege and mercy, the condition of such persons is hazardous, as inclining towards apostasy.
Thus much lies open and manifest in the text. But that we may more particularly discover the nature of this first part of the character of apostates, for their sakes who may look after their own concernment therein, we may yet a little more distinctly express the nature of that illumination and knowledge which is here ascribed unto them; and how it is lost in apostasy will afterward appear. And, --
1. There is a knowledge of spiritual things that is purely natural and disciplinary, attainable and attained without any especial aid or assistance of the Holy Ghost As this is evident in common experience, so especially among such as, casting themselves on the study of spiritual things, are yet utter strangers unto all spiritual gifts. Some knowledge of the Scripture and the things contained in it is attainable at the same rate of pains and study with that of any other art or science.
2. The illumination intended, being a gift of the Holy Ghost, differs from and is exalted above this knowledge that is purely natural; for it makes nearer approaches unto the light of spiritual things in their own nature than the other doth. Notwithstanding the utmost improvement of scientifical notions that are purely natural, the things of the gospel, in their own nature, are not only unsuited unto the wills and affections of persons endued with them, but are really foolishness unto their minds. And as unto that goodness and excellency which give desirableness unto spiritual things, this knowledge discovers so little of them that most men hate the things which they profess to believe. But this spiritual illumination gives the mind some satisfaction, with delight and joy in the things that are known. By that beam whereby it shines into darkness, although it be not fully comprehended, yet it represents the way of the gospel as a "way of righteousness," 2<610221> Peter 2:21, which reflects a peculiar regard of it on the mind.
Moreover, the knowledge that is merely natural hath little or no power upon the soul, either to keep it from sin or to constrain it to obedience. There is not a more secure and profligate generation of sinners in the world than those who are under the sole conduct of it. But the illumination here
36
intended is attended with efficacy, so as that it doth effectually press in the conscience and whole soul unto an abstinence from sin and the performance of all known duties. Hence persons under the power of it and its convictions do ofttimes walk blamelessly and uprightly in the world, so as not with the other to contribute unto the contempt of Christianity. Besides, there is such an alliance between spiritual gifts, that where any one of them doth reside, it hath assuredly others accompanying of it, or one way or other belonging unto its train; as is manifest in this place. Even a single talent is made up of many pounds. But the light and knowledge which is of a mere natural acquirement is solitary, destitute of the society and countenance of any spiritual gift whatever. And these things are exemplified unto common observation every day.
3. There is a saving, sanctifying light and knowledge which this spiritual illumination riseth not up unto; for though it transiently affect the mind with some glances of the beauty, glory, and excellency of spiritual things, yet it doth not give that direct, steady, intuitive insight into them which is obtained by grace. See 2<470318> Corinthians 3:18, 4:6. Neither doth it renew, change, or transform the soul into a conformity unto the things known, by planting of them in the will and affections, as a gracious, saving light doth, 2<470318> Corinthians 3:18; <450617>Romans 6:17, 12:2.
These things I judged necessary to be added, to clear the nature of the first character of apostates.
The SECOND thing asserted in the description of them is, that they have "tasted of the heavenly gift," -- geusame>nouv te th~v dwrea~v th~v ejpoupani>ou. The doubling of the article gives emphasis to the expression. And we must inquire, --
1. What is meant by the "heavenly gift;" and,
2. What by "tasting" of it.
1. The gift of God, dwrea>, is either dos> iv, "donatio," or dwr> hma, "donum." Sometimes it is taken for the grant or giving itself, and sometimes for the thing given. In the first sense it is used, 2<470915> Corinthians 9:15, "Thanks be unto God ejpi< th~| anj ekdihgh>tw|~ autj ou~ dwrea,|~ " -- for his gift that cannot be declared;" that is, fully or sufficiently. Now this gift was his grant of a free, charitable, and bountiful spirit to the Corinthians in
37
ministering unto the poor saints. The grant hereof is called "God's gift." So is the gift of Christ used also: <490407>Ephesians 4:7, "According to the measure of the gift of Christ;" that is, "According as he is pleased to give and grant of the fruits of the Spirit unto men." See <450515>Romans 5:15-17; <490307>Ephesians 3:7. Sometimes it is taken for the thing given, properly dw~ron or dwr> hma, as <590117>James 1:17. So it is used <430410>John 4:10, "If thou knewest the gift of God," th, the "gift," with respect unto God, as denoting the thing given, is nowhere used but only to signify the Holy Ghost; and if it be so, the sense of this place is determined, <440238>Acts 2:38, "Ye shall receive thn< dwrea u Pneum> atov, -- the gift of the Holy Ghost;" not that which he gives, but that which he is. Chap. <440820>8:20, "Thou hast thought dwrean< tou~ Qeou~, -- that the gift of God may be purchased with money;" that is, the power of the Holy Ghost in miraculous operations. So expressly chap. <441045>10:45, <441117>11:17. Elsewhere dwrea>, so far as I can observe, when respecting God, doth not signify the thing given, but the grant itself. The Holy Spirit is signally the gift of God under the new testament.
And he is said to be ejpouran> iov, "heavenly," or from heaven. This may have respect unto his work and effect, -- they are heavenly, as opposed to carnal and earthly; but principally it regards his mission by Christ, after his ascension into heaven: <440233>Acts 2:33, being exalted, and having received the promise of the Father, he sent the Spirit. The promise of him was, that he should be sent from heaven, or l[M` m' i, "from above," as God is said to be above, which is the same with "heavenly," <050439>Deuteronomy 4:39; 2<140623> Chronicles 6:23; Job<183128> 31:28; <233215>Isaiah 32:15, µwrO Mm; i, and chap. 24:18. When he came upon the Lord Christ to anoint him for his work, "the heavens were opened," and he came from above, <400316>Matthew 3:16. So <440202>Acts 2:2, at his first coming on the apostles, there came "a sound from heaven." Hence he is said to be ajpostalei Peter 1:12. Wherefore, although he may be said to be "heavenly" upon other accounts also, which therefore are not absolutely to be excluded, yet his being sent from heaven
38
by Christ, after his ascension thither and exaltation there, is principally here regarded. He therefore is this hJ dwrea< hJ epj oura>niov, the "heavenly gift" here intended, though not absolutely, but with respect unto an especial work.
That which riseth up against this interpretation is, that the Holy Ghost is expressly mentioned in the next clause: "And were made partakers of the Holy Ghost." It is not therefore probable that he should be here also intended.
Ans. (1.) It is ordinary to have the same thing twice expressed, in various words, to quicken the sense of them; and it is necessary it should be so, when there are divers respects unto the same thing, as there are in this place.
(2.) The following clause may be exegetical of this, declaring more fully and plainly what is here intended; which is usual also in the Scripture: so that nothing is cogent from this consideration to disprove an interpretation so suited to the sense of the place, and which the constant use of the word makes necessary to be embraced. But, --
(3.) The Holy Ghost is here mentioned as the great gift of the gospel times, as coming down from heaven, not absolutely, not as unto his person, but with respect unto an especial work, -- namely, the change of the whole state of religious worship in the church of God, -- whereas we shall see in the next words, he is spoken of only with respect unto external actual operations. But he was the great, the promised heavenly gift, to be bestowed under the new testament, by whom God would institute and ordain a new way and new rites of worship, upon the revelation of himself and his will in Christ. Unto him was committed the reformation of all things in the church, whose time was now come, chap. 9:10. The Lord Christ, when he ascended into heaven, left all things standing and continuing in religious worship as they had done from the days of Moses, though he hod virtually put an end unto it [the Mosaic dispensation]; and he commanded his disciples that they should attempt no alteration therein until the Holy Ghost were sent from heaven to enable them thereunto, <440104>Acts 1:4, 5. But when he came as the great gift of God, promised under the new testament, he removes all the carnal worship and ordinances of Moses,
39
and that by the full revelation of the accomplishment of all that was signified by them, and appoints the new, holy, spiritual worship of the gospel, that was to succeed in their room.
The Spirit of God, therefore, as bestowed for the introduction of the new gospel state in truth and worship, is the "heavenly gift" here intended. Thus our apostle warneth these Hebrews that they "turn not away from him who speaketh from heaven," chap. <441225>12:25, -- that is, from Jesus Christ speaking in the dispensation of the gospel by the "Holy Ghost sent down from heaven." And there is an antithesis included herein between the law and the gospel, the former being given on earth, the latter being immediately from heaven. God, in giving of the law, made use of the ministry of angels, and that on the earth; but he gave the gospel churchstate by that Spirit which, although he worketh in men on earth, and is said in every act or work to be sent from heaven, yet is he still in heaven, and always speaketh from thence, as our Savior said of himself with respect unto his divine nature, <430313>John 3:13.
2. We may inquire what it is to "taste" of this heavenly gift, The expression of "tasting" is metaphorical, and signifies no more but to make a trial or experiment; for so we do by tasting naturally and properly of that which is tendered unto us to eat. We taste such things by the sense given us to discern our food, and then either receive or refuse them, as we find occasion. It doth not therefore include eating, much less digestion and turning into nourishment of what is so tasted; for its nature being only thereby discerned, it may be refused, yea, though we like its relish and savor, upon some other consideration. Some have observed, that "to taste is as much as to eat; as 2<100335> Samuel 3:35, `I will not taste bread, or ought else.' "But the meaning is, "I will not so much as taste it," whence it was impossible he should eat it. And when Jonathan says that he only tasted a little of the honey, 1<091429> Samuel 14:29, it was an excuse and extenuation of what he had done. But it is unquestionably used for some kind of experience of the nature of things: <203118>Proverbs 31:18, Hr;jm] ' bwfO kKi hm;[f} ;, -- "She tasteth that her merchandise is good," or hath experience of it, from its increase. <193408>Psalm 34:8, "O taste and see that the LORD is good;" which Peter respects, 1<600203> Peter 2:3, "If so be that ye have tasted that the Lord is gracious," or found it so by experience. It is therefore properly to make an experiment or trial of any thing, whether it be
40
received or refused, and is sometimes opposed to eating and digestion, as <402734>Matthew 27:34. That, therefore, which is ascribed unto these persons is, that they had had an experience of the power of the Holy Ghost, that gift of God, in the dispensation of the gospel, the revelation of the truth, and institution of the spiritual worship of it, Of this state, and of the excellency of it, they had made some trial and had some experience; a privilege that all men were not made partakers of. And by this taste they were convinced that it was far more excellent than what they had been before accustomed unto, although now they had a mind to leave the finest wheat for their old acorns Wherefore, although tasting contains a diminution in it, if compared with that spiritual eating and drinking, with that digestion of gospel truths, turning them into nourishment, which are in true believers, yet, absolutely considered, it denotes that apprehension and experience of the excellency of the gospel as administered by the Spirit, which is a great privilege and spiritual advantage, the contempt whereof will prove an unspeakable aggravation of the sin, and the remediless ruin of apostates The meaning, then, of this character given concerning these apostates is, that they had some experience of the power and efficacy of the Holy Spirit from heaven, in gospel administrations and worship. For what some say of faith, it hath here no place; and what others affirm of Christ, and his being the gift of God, comes in the issue unto what we have proposed. And we may observe, farther to clear the design of the apostle in this commination, --
I. That all the gifts of God under the gospel are peculiarly heavenly,
<430312>John 3:12; <490103>Ephesians 1:3; -- and that in opposition,
1. To earthly things, <510301>Colossians 3:1, 2;
2. To carnal ordinances, <580923>Hebrews 9:23. Let them beware by whom they are despised.
II. The Holy Ghost, for the remission of the mysteries of the gospel,
and the institution of the ordinances of spiritual worship, is the great gift of God under the new testament.
III. There is a goodness and excellency in this heavenly gift which may
be tasted or experienced in some measure by such as never receive them in their life, power, and efficacy. They may taste, --
41
1. Of the word in its truth, not its power;
2. Of the worship of the church in its outward order, not in its inward beauty;
3. Of the gifts of the church, not its graces.
IV. A rejection of the gospel, its truth and worship, after some
experience had of their worth and excellency, is a high aggravation of sin, and a certain presage of destruction.
The THIRD property whereby these persons are described is added in these words, Kai< metoc> ouv genhqen> tav Pneum> atov agJ io> u, -- "And were made partakers of the Holy Ghost," This is placed in the middle or center of the privileges enumerated, two preceding it and two following after, as that which is the root and animating principle of them all. They all are effects of the Holy Ghost, in his gifts or his graces, and so do depend on the participation of him. Now, men do so partake of the Holy Ghost as they do receive him; and he may be received either as unto personal inhabitation or as unto spiritual operations. In the first way, "the world cannot receive him," <431417>John 14:17, -- where the world is opposed unto true believers; and therefore those here intended were not in that sense partakers of him. His operations respect his gifts. So to partake of him is to have a part, share, or portion in what he distributes by way of spiritual gifts; in answer unto that expression, "All these worketh that one and the selfsame Spirit, dividing to every man severally as he will," 1<461211> Corinthians 12:11. So Peter told Simon the magician that he had no part in spiritual gifts; he was not partaker of the Holy Ghost, <440821>Acts 8:21. Wherefore, to be partaker of the Holy Ghost is to have a share in and benefit of his spiritual operations.
But whereas the other things mentioned are also gifts or operations of the Holy Ghost, on what ground or for what reason is this mentioned here in particular, that they were "made partakers of him," which, if his operations only be intended, seems to be expressed in the other instances?
Ans. 1. It is, as we observed before, no unusual thing in the Scripture to express the same thing under various notions, the more effectually to impress a consideration and sense of it on our mind, especially where an expression hath a singular emphasis in it, as this hath here used; for it is an
42
exceeding aggravation of the sins of those apostates, that in these things they were "partakers of the Holy Ghost."
2. As was before intimated also, this participation of the Holy Ghost is placed, it may be, in the midst of the several parts of this description, as that whereon they do all depend, and that they are all but instances of it. They were "partakers of the Holy Ghost" in that they were "once enlightened;" and so of the rest.
3. It expresseth their own personal interest in these things. They had an interest in the things mentioned not only objectively, as they were proposed and presented to them in the church, but subjectively, as they themselves in their own persons were made partakers of them. It is one thing for a man to have a share in and benefit by the gifts of the church, another to be personally himself endowed with them.
4. To mind them in an especial manner of the privilege, they enjoyed under the gospel, above what they had in their Judaism: for whereas they had not then so much as heard that there was a Holy Ghost, -- that is, a blessed dispensation of him in spiritual gifts, <441902>Acts 19:2, -- now they themselves in their own persons were made partakers of him; than which there could be no greater aggravation of their apostasy. And we may observe, in our way, that the Holy Ghost is present with many as unto powerful operations with whom he is not present as to gracious inhabitation; or, many are made partakers of him in his spiritual gifts who are never made partakers of him in his saving graces, <400722>Matthew 7:22, 23.
FOURTHLY, It is added in the description, that they had tasted kalon< Qeou~ rhJ ma, "the good word of God." And we must inquire, --
1. What is meant by the "word of God;"
2. How it is said to be "good;" and,
3. In what sense they "taste" of it.
1. JRhm~ a is properly "verbum dictum," a word spoken; and although it be sometimes used in another sense by our apostle, and by him alone, -- <580103>Hebrews 1:3, <581103>11:3, where it denotes the effectual active power of God, -- yet both the signification of the word and its principal use elsewhere denote words spoken, and, when applied unto God, his word as
43
preached and declared. See <451017>Romans 10:17; <430668>John 6:68. The word of God, -- that is, the word of the gospel as preached, -- is that which they thus tasted of. But it may be said, that they enjoyed the word of God in their state of Judaism. They did so as to the written word, for "unto them were committed the oracles of God," <450302>Romans 3:2; but it is the word of God as preached in the dispensation of the gospel that is eminently thus called, and concerning which such excellent things are spoken, <450116>Romans 1:16; <442032>Acts 20:32; <590121>James 1:21.
2. This word is said to be kalon> , "good," desirable, amiable, as the word here used signifieth. Wherein it is so we shall see immediately. But whereas the word of God preached under the dispensation of the gospel may be considered two ways, --
(1.) In general, as to the whole system of truths contained therein; and,
(2.) In especial, for the declaration made of the accomplishment of the promise in sending Jesus Christ for the redemption of the church, -- it is here especially intended in this latter sense.
This is emphatically called rJh~ma Kuri>ou, 1<600125> Peter 1:25. So the promise of God in particular is called his "good word:" <242910>Jeremiah 29:10, "After seventy years be accomplished I will visit you, and perform my good word toward you;" as he calls it the "good thing that he had promised," chap. <243314>33:14. The gospel is the "good tidings" of peace and salvation by Jesus Christ, <235207>Isaiah 52:7.
3. Hereof they are said to "taste," as they were before of the heavenly gift. The apostle, as it were, studiously keeps himself to this expression, on purpose to manifest that he intendeth not those who by faith do really receive, feed, and live on Jesus Christ as tendered in the word of the gospel, <430635>John 6:35, 49-51, 54-56. It is as if he had said, "I speak not of those who have received and digested the spiritual food of their souls, and turned it into spiritual nourishment, but of such as have so far tasted of it as that they ought to have desired it as sincere milk, to have grown thereby; but they had received such an experiment of its divine truth and power as that it had various effects upon them." And for the farther explication of these words, and therein of the description of the state of
44
these supposed apostates, we may consider the ensuing observations, which declare the sense of the words, or what is contained in them.
I. There is a goodness and excellency in the word of God able to
attract and affect the minds of men who yet never arrive at sincere obedience unto it.
II. There is an especial goodness in the word of the promise
concerning Jesus Christ and the declaration of its accomplishment.
For the first of these propositions, we may inquire what is that goodness, and wherein it doth consist; as also, how apostatizing backsliders may taste thereof: which things tend to the explanation of the words, and what is designed by the apostle in them.
1. (1.) This goodness and excellency of the word of God consists in its spiritual, heavenly truth. All truth is beautiful and desirable; the perfection of the minds of men consists in the reception of it and conformity unto it; and although "true" be one consideration of any thing, and "good" another, yet they are inseparable properties of the same subject. Whatever is true is also good. So are these things put together by the apostle, <500408>Philippians 4:8. And as truth is good in itself, so is it in its effects on the minds of men; it gives them peace, satisfaction, and contentment. Darkness, errors, falsehood, are evils in themselves, and fill the minds of men with vanity, uncertainty, superstition, dread, and bondage. It is truth that makes the soul free in any kind, <430832>John 8:32. Now, the word of God is the only pure, unmixed, and solid truth: "Thy word is truth," <431717>John 17:17. In most other things, as to the best evidence attainable, men wander in the wilderness of endless conjectures. The truth of the word of God alone is stable, firm, infallible; which gives rest to the soul. As God is a "God of truth," <053204>Deuteronomy 32:4, the "only true God," <431703>John 17:3, so he is, and he alone is, essentially truth, and the eternal spring of it unto all other things. Hereof is this word the only revelation. How excellent, how desirable, therefore, must it needs be! and what a goodness, to be preferred above all other things, must it be accompanied withal! As it is infallible truth, giving light to the eyes and rest to the soul, it is the "good word of God."
(2.) It is so in the matter of it, or the doctrines contained in it; as, --
45
[1.] The nature and properties of God are declared therein. God being the only good, the only fountain and cause of all goodness, and in whose enjoyment all rest and blessedness do consist, the revelation made of him, his nature and attributes, reflects a singular goodness on it, <431703>John 17:3. If it be incomparably better to know God than to enjoy the whole world and all that is in it, that word must be good whereby he is revealed unto us, <240923>Jeremiah 9:23,24.
[2.] It is exceeding good in the revelation of the glorious mystery of the Trinity, therein alone contained. This is that mystery the knowledge whereof is the only means to have a right apprehension of all other sacred truths; and without it no one of them can be understood in a due manner, nor improved unto a due end. This is that alone which will give true rest and peace to the soul. And there is not the meanest true believer in the world, who is exercised in faith and obedience, but he hath the power of this truth in and upon his mind, though he be not able to speak much of the notions of it. All grace and truth are built hereon and do center herein, and thence derive their first power and efficacy. Not one saving apprehension can we have of any gracious dispensation of God towards us, but it is resolved into the existence of God in a trinity of persons, and the economy of their operations with respect unto us. It is a "good word" whereby that mystery is revealed.
[3.] It is so in the revelation of the whole mystery of the incarnation of the Son of God, with all the effects of infinite wisdom and grace thereunto belonging. What a satisfactory goodness this is accompanied withal, it is the most part of my business in this world to inquire and declare.
[4.] It is so in the declaration of all the benefits of the mediation of Christ, in mercy, grace, pardon, justification, adoption, etc.
(3.) It is a good word with respect unto its blessed effects, <191907>Psalm 19:79; <442032>Acts 20:32; <590121>James 1:21. On this account the psalmist assures us that it is "more to be desired than gold, yea, than much fine gold;" that it is "sweeter than honey and the honey-comb," <191910>Psalm 19:10; -- that is, there is an incomparable excellency, worth, and goodness in it. And he who discerns not this goodness in the word of God is a stranger unto all real benefits by it.
46
2. How apostatizing persons do taste of this good word of God may be briefly declared. And their so doing hath respect unto the threefold property of it mentioned, whence it is denominated "good:"
(1.) Its truth;
(2.) Its subject-matter;
(3.) Its effects.
And, -- (1.) They taste of it as it is true, in the convictions they have thereof, in their knowledge in it, and acknowledgment of it. This gives (as it is the nature of truth to do) some serenity and satisfaction unto their minds, although they are not renewed thereby. They that heard John preach the truth rejoiced in his light, as finding much present satisfaction therein, <430535>John 5:35. So was it with them, <420422>Luke 4:22, <430746>John 7:46, and others innumerable, on the like occasion of hearing our Savior preach. When men, through the knowledge of our Lord and Savior Jesus Christ, do escape the pollutions that are in the world through lust, and them that live in error, they taste a goodness, a sweetness, in the rest and satisfaction of their minds, so as that they suppose they are really possessed of the things themselves.
(2.) With respect unto the matter of the word, they have a taste of its goodness in the hopes which they have of their future enjoyment. Mercy, pardon, life, immortality, and glory, are all proposed in the "good word of God." These, upon those grounds which will fail them at last, they have such hopes to be made partakers of as that they find a great relish and satisfaction therein, especially when they have relief thereby against their fears and convictions; for, even in those ways wherein they deceive themselves, they have a taste of what sweetness and goodness there is in these things unto them by whom they are enjoyed. And as those who really believe and receive Jesus Christ in the word do thereon "rejoice with joy unspeakable and full of glory," 1<600108> Peter 1:8, so those who only taste of the word do feel in themselves a great complacency in their affections, <401320>Matthew 13:20; for, --
(3.) By this taste they may receive many effects of the word on their minds and consciences, and therein have an experience of the word as unto its power and efficacy. It belongs unto the exposition of the place to speak
47
a little hereunto, and withal to declare what the difference is between them, and wherein this tasting comes short of that receiving and feeding on the word by faith which is peculiar unto true believers.
[1.] This taste is accompanied, or it may be so, with delight, pleasure, and satisfaction in hearing of the word preached, especially when it is dispensed by any skillful "master of assemblies," who finds out "acceptable words," or "words of delight," which yet are "upright, and words of truth," <211210>Ecclesiastes 12:10,11. So was it with those naughty Jews, <263331>Ezekiel 33:31, 32; and with Herod, who heard John the Baptist gladly, finding delight and pleasure in his preaching. So was it with multitudes that pressed after Christ to hear the word; and so it is to be feared that it is with many in the days wherein we live.
[2.] It gives not only delight in hearing, but some joy in the things heard. Such are the hearers of the word whom our Savior compared to the stony ground; they receive it with joy, <401320>Matthew 13:20, as it was with the hearers of John the Baptist, <430535>John 5:35. The word, as tasted only, hath this effect on their minds, that they shall rejoice in the things they hear, not with abiding solid joy, not with joy unspeakable and full of glory, but with that which is temporary and evanid. And this ariseth from that satisfaction which they find in hearing of the good things declared; such are mercy, pardon, grace, immortality, and glory. They cannot but rejoice sometimes at the hearing of them, though they will not be at the pains of getting an interest in them.
[3.] The word only thus tasted of will work on men a change and reformation of their lives, with a readiness unto the performance of many duties, 2<610218> Peter 2:18,20; <410620>Mark 6:20. And, --
[4.] What inward effects it may have on the minds and affections of men, in illumination, conviction, and humiliation, I have declared at large elsewhere. But, all this while, this is but tasting. The word of the gospel, and Christ preached therein, is the food of our souls; and true faith cloth not only taste it, but feed upon it, whereby it is turned into grace and spiritual nourishment in the heart. And hereunto is required: --
48
1st. The laying it up, or treasuring of it in the heart, <420166>Luke 1:66, 2:19. No nourishment will ever be obtained by food unless it be received into the stomach, where the means and causes of digestion and communication are placed; and if the word be not placed in the heart by fixed meditation and delight, it may please for a season, but it will not nourish the soul.
2dly. Food must be mixed and incorporated with the digestive humor, power, and faculty of the stomach, whereinsoever it consists, or it will not nourish. Give a man never so much food, if there be any noxious humor in the stomach hindering it from mixing itself with the means of digestion, it will no way profit him; and until the word in the heart be mixed and incorporated with faith, it will not advantage us, <580402>Hebrews 4:2; -- and there is nothing hereof where there is a taste of the word only.
3dly. When men feed on the word, it is turned into a principle of life, spiritual strength, and growth within; which a taste of it only will not give. As food, when it is digested, turns into flesh and blood and spirits, so doth the word, and Christ therein, unto the souls of men spiritually. Hence Christ becometh "our life," and "liveth in us," as the efficient cause of our spiritual life, <480220>Galatians 2:20; <510303>Colossians 3:3; and we grow and increase by the word, 1<600202> Peter 2:2. A mere taste, though it may yield present refreshment, yet it communicates no abiding strength. Hence multitudes relish the word when it is preached, but never attain life, or strength, or growth by it.
4thly. The word received as it ought will transform the soul into the likeness of God, who sends us this food to change our whole spiritual constitution, and to render our nature like unto his, in "righteousness and true holiness," <490421>Ephesians 4:21-24; 2<470318> Corinthians 3:18. This a taste only will effect nothing towards; nor, to conclude, will it give us such a love of the truth as to abide by it in trials or temptations, 2<530210> Thessalonians 2:10, nor bring forth the fruits of it in universal obedience. And I might farther discourse from hence of the deplorable condition of them who satisfy their minds in mere notions. of the truth, and empty speculations about it, without once attaining so much as a taste of the goodness of the word, -- of which sort there are many
49
in the world; as also show the necessity, which all the hearers of the word lie under, of a severe scrutiny into their own souls, whether they do not rest in a taste only of the word, but come short of feeding upon it and of Christ therein, but that I must not divert from the text. What hath been here spoken was needful to declare the true state and condition of the persons spoken of. The second proposition mentioned hath been treated of elsewhere.
LASTLY, It is added, Dunam> eiv te me>llontov aiwj ~nov, -- "And the powers of the world to come." Duna>meiv are twOrWbG]h' or twOal;p]ni, the mighty, great, miraculous operations and works of the Holy Ghost. What they were, and how they were wrought among these Hebrews, hath been declared in our Exposition on chap. 2:4, whither I refer the reader; and they are known from the Acts of the Apostles, where sundry instances of them are recorded. I have also proved on that chapter, that by "The world to come," our apostle in this epistle intends the days of the Messiah, that being the usual name of it in the church at that time, as the new world which God had promised to create. Wherefore these "powers of the world to come" were the gifts whereby those signs, wonders, and mighty works, were then wrought by the Holy Ghost, according as it was foretold by the prophets that they should be so. See <290228>Joel 2:28-32 compared with <440216>Acts 2:16-21. These the persons spoken of are supposed to have tasted, for the particle te refers to geusame>nouv foregoing. Either they had been wrought in and by themselves, or by others in their sight, whereby they had had an experience of the glorious and powerful working of the Holy Ghost in the confirmation of the gospel. Yea, I do judge that themselves in their own persons were partakers of these powers, in the gift of tongues and other miraculous operations; which was the highest aggravation possible of their apostasy, and that which peculiarly rendered their recovery, impossible: for there is not in the Scripture an impossibility put upon the recovery of any but such as peculiarly sin against the Holy Ghost; -- and although that guilt may be otherwise contracted, yet in none so signally as by this of rejecting that truth which was confirmed by his mighty operations in them that rejected it; which could not be done without an ascription of his divine power unto the devil. Yet would I not fix on extraordinary gifts exclusively unto those that are ordinary. They also are of the "powers of the world to come;" so is every thing that
50
belongs to the erection or preservation of the new world, or the kingdom of Christ. To the first setting up of a kingdom great and mighty power is required; but being set up, the ordinary dispensation of power will preserve it. So it is in this matter. The extraordinary miraculous gifts of the Spirit were used in the erection of Christ's kingdom, but it is continued by ordinary gifts; which therefore also belong unto the "powers of the world to come."
From the consideration of this description in all the parts of it, we may understand what sort of persons it is that is here intended by the apostle. And it appears, yea, is evident, --
1. That the persons here intended are not true and sincere believers in the strict and proper sense of that name, at least they are not described here as such; so that from hence nothing can be concluded concerning them that are so, as to the possibility of their total and final apostasy: for, --
(1.) There is in their full and large description no mention of faith or believing, either expressly or in terms equivalent. And in no other place of the Scripture are such intended, but [except where] they are mentioned by what belongs essentially to their state. And,
(2.) There is not any thing ascribed to these persons that is peculiar to them as such, or discriminative of them, as taken either from their especial relation unto God in Christ, or any such property of their own as is not communicable unto others. For instance, they are not said to be called according to God's purpose; to be born again, not of the will of man, nor of the will of the flesh, but of God; not to be justified, or sanctified, or united unto Christ, or to be the sons of God by adoption; nor have they any other chracteristical note of true believers ascribed to them.
(3.) They are in the following verses compared to the ground on which the rain often falls, and beareth nothing but thorns and briers. But this is not so with true believers; for faith itself is an herb peculiar to the enclosed garden of Christ, and meet for him by whom we are dressed.
(4.) The apostle, discoursing afterwards of true believers, doth in many particulars distinguish them from such as might be apostates, which is supposed of the persons here intended, as was in part before declared; for, --
51
[1.] He ascribes unto them in general "better things," and such as "accompany salvation," as we observed, verse 9.
[2.] He ascribes unto them a "work and labor of love," as it is true faith alone which worketh by love, verse 10, whereof he speaks not one word concerning these.
[3.] He asserts their preservation, on the account, --
1st. Of the righteousness and faithfulness of God, verse 10;
2dly. Of the immutability of his counsel concerning them, verses 17, 18. In all these and sundry other instances doth he put a difference between these apostates and true believers. And whereas the apostle intends to declare the aggravation of their sin in falling away by the principal privileges whereof they were made partakers, here is not one word, in name or thing, of those which he expressly assigns to be the chief privileges of true believers, <450827>Romans 8:27-30.
2. Our next inquiry is more particularly whom he doth intend; and, --
(1.) They were such as not long before were converted from Judaism unto Christianity, upon the evidence of the truth of its doctrine, and the miraculous operations wherewith its dispensation was accompanied.
(2.) He intends not the common sort of them, but such as had obtained especial privileges among them; for they had received extraordinary gifts of the Holy Ghost, as speaking with tongues or working of miracles. And,
(3.) They had found in themselves and others convincing evidences that the kingdom of God and the Messiah, which they called "The world to come," was come unto them, and had satisfaction in the glories of it.
(4.) Such persons as these, as they have a work of light on their minds, so, according unto the efficacy of their convictions, they may have such a change wrought upon their affections and in their conversation, as that they may be of great esteem among professors; and such these here intended might be. Now, it must needs be some horrible frame of spirit, some malicious enmity against the truth and holiness of Christ and the gospel, some violent love of sin and the world, that could turn off such persons as these from the faith, and blot out all that light and conviction of truth
52
which they had received. But the least grace is a better security for heaven than the greatest or privileges whatever.
These are the persons concerning whom our apostle discourseth; and of them it is supposed by him that they may "fall away," kai< parapeso>ntav. The especial nature of the sin here intended is afterward declared in two instances or aggravating circumstances. This word expresseth the respect it had to the state and condition of the sinners themselves; they "fall away," -- do that whereby they do so. I think we have well expressed the word, "If they shall fall away." Our old translations rendered it only, "If they shall fall," which expressed not the sense of the word, and was liable unto a sense not at all intended; for he doth not say, "If they shall fall into sin," this or that, or any sin whatever that can be named, suppose the greatest sin imaginable, -- namely, the denial of Christ in the time of danger and persecution. This was that sin (as we intimated before) about which so many contests were raised of old, and so many canons were multiplied about the ordering of them who had contracted the guilt thereof. But one example, well considered, had been a better guide for them than all their own arbitrary rules and imaginations. But Peter fell into this sin, and yet was renewed again to repentance, and that speedily. Wherefore we may lay down this, in the first place, as to the sense of the words: There is no particular sin that any man may fall into occasionally, through the power of temptation, that can cast the sinner under this commination, so that it should be impossible to renew him to repentance. It must, therefore, secondly, be a course of sin or sinning that is intended. But there are various degrees herein also, yea, there are divers kinds of such courses in sin. A man may so fall into a way of sin as still to retain in Ms mind such a principle of light and conviction as may be suitable to Ms recovery. To exclude such from all hopes of repentance is expressly contrary to <261821>Ezekiel 18:21, <235507>Isaiah 55:7, yea, and to the whole sense of the Scripture. Wherefore, men, after some conviction and reformation of life, may fall into corrupt and wicked courses, and make a long abode or continuance in them. Examples hereof we have every day amongst us, although, it may be, none to parallel that of Manasseh. Consider the nature of his education under his father Hezekiah, the greatness of his sins, the length of his continuance in them, with his following recovery, and he is a great instance in this case. Whilst there is in
53
such persons any seed of light, or conviction of truth which is capable of an excitation or revival, so as to put forth its power and efficacy in their souls, they cannot be looked on to be in the condition intended, though their case be dangerous.
3. Our apostle makes a distinction between ptai>w and pi>ptw, <451111>Romans 11:11, between "stumbling" and "falling," and would not allow that the unbelieving Jews of those days were come so far as pip> tein, -- that is, to fall absolutely: Le>gw oun+ , Mh< ep] taisan i[na pes> wsi; mh< ge>noito? -- "I say then, Have they stumbled that they should fall? God forbid!" that is, absolutely and irrecoverably. So, therefore, doth that word signify in this place. And parapi>ptw increaseth the signification, either as to perverseness in the manner of the fall, or as to violence in the fall itself.
From what hath been discoursed, it will appear what falling away it is that the apostle here intendeth. And, --
(1.) It is not a falling into this or that actual sin, be it of what nature it will; which may be, and yet not be a "falling away."
(2.) It is not a falling upon temptation or surprisal, for concerning such fallings we have rules of another kind given us in sundry places, and those exemplified in especial instances; but it is that which is premeditated, of deliberation and choice.
(3.) It is not a falling by relinquishment or renunciation of some, though very material, principles of Christian religion, by error or seduction, as the Corinthians fell in denying the resurrection of the dead, and the Galatians by denying justification by faith in Christ alone. Wherefore, --
(4.) It must consist in a total renunciation of all the constituent principles and doctrines of Christianity, whence it is denominated. Such was the sin of them who relinquished the gospel to return unto Judaism, as it was then stated, in opposition unto it and hatred of it. This it was, and not any kind of actual sins, that the apostle manifestly discourseth concerning.
(5.) For the completing of this falling away, according to the intention of the apostle, it is required that this renunciation be avowed and professed, as when a man forsaketh the profession of the gospel and falls into Judaism, or Mohammedanism, or Gentilism, in persuasion and practice;
54
for the apostle discourseth concerning faith and obedience as professed, and so, therefore, also of their contraries. And this avowment of a relinquishment of the gospel hath many provoking aggravations attending it. And yet whereas some men may in their hearts and minds utterly renounce the gospel, but, upon some outward, secular considerations, either dare not or will not profess that inward renunciation, their falling away is complete and total in the sight of God; and all they do to cover their apostasy, in an external compliance with Christian religion, is in the sight of God but a mocking of him, and the highest aggravation of their sin.
This is the "falling away" intended by the apostle, -- a voluntary, resolved relinquishment of, and apostasy from, the gospel, the faith, rule, and obedience thereof; which cannot be without casting the highest reproach and contumely imaginable upon the person of Christ himself, as it is afterward expressed.
Concerning these persons, and their thus "falling away," two things are to be considered in the text: --
1. What is affirmed of them;
2. The reason of that affirmation.
1. The first is, That it is impossible to renew them again unto repentance. The thing intended is negative; to "renew them again unto repentance," this is denied of them. But the modification of that negation turns the proposition into an affirmation, "It is impossible so to do."
Aj du>naton ga
(1.) All future events depend on God, who alone doth necessarily exist. Other things may be or may not be, as they respect him or his will; and so things that are future may be said to be impossible, to be so either with respect unto the nature of God, or his decrees, or his moral rule, order, and law. Things are impossible with respect unto the nature of God, either
55
absolutely, as being inconsistent with his being and essential properties; so it is impossible that God should lie; -- or on some supposition; so it is impossible that God should forgive sin without satisfaction, on the supposition of his law and the sanction of it. In this sense, the repentance of these apostates, it may be, is not impossible. I say it may be. It may be there is nothing in it contrary to any essential properties of the nature of God, either directly or reductively, but I will not be positive herein; for the things ascribed unto these apostates are such, -- namely, their "crucifying the Son of God afresh, and putting him to an open shame," -- as that I know not but that it may be contrary to the holiness, and righteousness, and glory of God, as the supreme ruler of the world, to have any more mercy on them than on the devils themselves or those that are in hell But I will not assert this to be the meaning of the place.
(2.) Again; things possible in themselves and with respect unto the nature of God are rendered impossible by God's decree and purpose; he hath absolutely determined that they shall never be. So it was impossible that Saul and his posterity should be preserved in the kingdom of Israel It was not contrary to the nature of God, but God had decreed that it should not be, 1<091528> Samuel 15:28,29. But the decrees of God respecting persons in particular, and not qualifications in the first place, they cannot be here intended; because they are free acts of his win, not revealed, neither in particular nor by virtue of any general rule, as they are sovereign acts, making differences between persons in the same condition, <450911>Romans 9:11,12. What is possible or impossible with respect unto the nature of God we may know in some good measure, from the certain knowledge we may have of his being and essential properties; but what is so, one way or other, with respect unto his decrees or purposes, which are sovereign, free acts of his will, knoweth no man, no, not the angels in heaven, <234013>Isaiah 40:13,14; <451134>Romans 11:34.
(3.) Things are possible or impossible with respect unto the rule and order of all things that God hath appointed. When in things of duty God hath neither expressly commanded them, nor appointed means for the performance of them, then are we to look upon them as impossible; and then, with respect unto us, they are so absolutely, and so to be esteemed. And this is the impossibility here principally intended. It is a thing that God hath neither commanded us to endeavor, nor appointed means to
56
attain it, nor promised to assist us in it. It is therefore that which we have no reason to look after, attempt, or expect, as being not possible by any law, rule, or constitution of God.
The apostle instructs us no farther in the nature of future events but as our own duty is concerned in them. It is not for us either to look, or hope, or pray for, or endeavor the renewal of such persons unto repentance. God gives law unto us in these things, not unto himself. It may be possible with God, for ought we know, if there be not a contradiction in it unto any holy properties of his nature; only he will not have us to expect any such things from him, nor hath he appointed any means for us to endeavor it. What he shall do we ought thankfully to accept; but our own duty towards such persons is absolutely at an end, -- and indeed they put themselves wholly out of our reach.
That which is said to be thus impossible with respect unto these persons is, pal> in anj akainiz> ein eivj uetan> oian, "to renew them again unto repentance." Metan> oia in the New Testament, with respect unto God, signifies a "gracious change of mind" on gospel principles and promises, leading the whole soul into conversion unto God. hbW; vT], this is the beginning and entrance of our turning to God, without which neither the will nor the affections will be engaged unto him, nor is it possible for sinners to find acceptance with him.
It is impossible anj akainiz> ein, "to renew." The construction of the words is defective, and must be supplied. Se> may be added, to renew "themselves," -- it is not possible they should do so: or tinav> , that "some" should, that any should renew them; and this I judge to be intended, for the impossibility mentioned respects the duty and endeavors of others. In vain shall any attempt their recovery, by the use of any means whatever. And we must inquire what it is to be "renewed," and what it is to be "renewed again."
Now, our anj akainismov> is the renovation of the image of God in our nature, whereby we are dedicated again unto him; for as we had lost the image of God by sin, and were separated from him as things profane, this anj akainismov> respects both the restoration of our nature and the dedication of our persons to God. And it is twofold: --
57
(1.) Real and internal, in regeneration and effectual sanctification: "The washing of regeneration and renewing of the Holy Ghost," <560305>Titus 3:5; 1<520523> Thessalonians 5:23. But this is not that which is here intended; for this these apostates never had, and so cannot be said to be renewed again unto it, for no man can be renewed again unto that which he never had.
(2.) It is outward in the profession and pledge of it. Wherefore renovation in this sense consists in the solemn confession of faith and repentance by Jesus Christ, with the seal of baptism received thereon; for thus it was with all those who were converted unto the gospel. Upon their profession of repentance toward God and faith in our Lord Jesus Christ, they received the baptismal pledge of an inward renovation, though really they were not partakers thereof. But this estate was their anj akainismov> , their renovation. From this state they fell totally, renouncing Him who is the author of it, his grace which is the cause of it, and the ordinance which is the pledge thereof.
Hence it appears what it is pal> in anj akainiz> ein, "to renew them again." It is to bring them again into this state of profession by a second renovation, and a second baptism as a pledge thereof. This is determined impossible, and so unwarrantable for any to attempt; and, for the most part, such persons do openly fall into such blasphemies against, and engage (if they have power) into such persecution of the truth, as that they give themselves sufficient direction how others should behave themselves towards them. So the ancient church was satisfied in the case of Julian. This is the sum of what is affirmed concerning these apostates -- namely, that "it is impossible to renew them again unto repentance;" that is, so to act towards them as to bring them to that repentance whereby they may be instated in their former condition.
Hence sundry things may be observed for the clearing of the apostle's design in this discourse; as, --
(1.) Here is nothing said concerning the acceptance or refusal of any upon repentance, or the profession thereof after any sin, to be made by the church; whose judgment is to be determined by other rules and circumstances. And this perfectly excludes the pretense of the Novatians from any countenance in these words; for whereas they would have drawn their warranty from hence for the utter exclusion from church communion
58
of all those who had denied the faith in times of persecution, although they expressed a repentance whose sincerity they could not evince, those only are intended who neither do nor can come to repentance itself, nor make a profession of it; with whom the church had no more to do. It is not said that men who ever thus fell away shall not, upon their repentance, be admitted again into their former state in the church, but that such is the severity of God against them that he will not again give them repentance unto life.
(2.) Here is nothing that may be brought in bar against such as, having fallen by any great sin, or any course in sinning, and that after light, convictions, and gifts received and exercised, desire to repent of their sins and endeavor after sincerity therein; yea, such a desire and endeavor exempt any one from the judgment here threatened.
There is therefore in it that which tends greatly to the encouragement of such sinners; for whereas it is here declared, concerning those who are thus rejected of God, that "it is impossible to renew them," or to do any thing towards them that shall have a tendency unto repentance, those who are not satisfied that they do yet savingly repent, but only are sincerely exercised how they may attain thereunto, have no concernment in this commination, but evidently have the door of mercy still open unto them, for it is shut only against those who shall never endeavor to turn by repentance. And although persons so rejected of God may fall under convictions of their sin, attended with despair (which is unto them a foresight of their future condition), yet as unto the least attempt after repentance, on the terms of the gospel, they do never rise up unto it. Wherefore, the impossibility intended, of what sort soever it be, respects the severity of God, not in refusing or rejecting the greatest sinners which seek after and would be renewed unto repentance (which is contrary unto innumerable of his promises); but in the giving up such sinners as these are, here mentioned, unto such obdurateness and obstinacy in sinning, that blindness of mind and hardness of heart, as that they neither will nor shall ever sincerely seek after repentance, nor may any means, according to the mind of God, be used to bring them thereunto. And the righteousness of the exercise of this severity is taken from the nature of this sin, or what is contained in it, which the apostle declares in the ensuing instances. And we may in our passage observe, that, --
59
In the preaching of the gospel, it is necessary to propose unto men, and to insist on, the severity of God in dealing with provoking sinners against it. And indeed the severity of God is principally, though not solely, exercised with respect unto sins against the gospel. This our apostle calls us to the consideration of in the case of the unbelieving Jews: <451122>Romans 11:22, ]Ide ou+n crhsto>that kai< ajpotomi>an tou~ Qeou~? ejpi< me tav apj otomia> n? -- "Behold the goodness and severity of God: on them which fell" (those in the text), "severity." J jApotomi>a is a sharp direction or cutting off. I do not, therefore, understand by it an essential property of the nature of God. It is not the same with his holiness, righteousness, or vindictive justice. These are essential properties of the divine nature, whence it is that he neither will nor can absolutely suffer men to sin and let them go for ever unpunished, without any satisfaction or atonement made for their sins; whereof we have treated elsewhere. But by God's "severity" is intended the free act of his will, acting according unto these properties of his nature in an eminent manner, when and how he pleaseth; and therefore into them it is resolved. So our apostle, when he would intimate this severity unto us, to ingenerate in us a holy fear and reverence of God in his worship, adds as his motive, "For our God is a consuming fire," <581229>Hebrews 12:29; that is, of an infinitely pure, holy, righteous nature, according to which he will deal with us, and so may unexpectedly break forth upon us in severity if we labor not for "grace to serve him acceptably with reverence and godly fear." Wherefore, this severity of God is his exemplary dealing with provoking sinners, according to the exigence of his holiness and wisdom, without an interposition of longer patience or forbearance. There are some sins, or degrees in sinning, that neither the holiness, nor majesty, nor wisdom of God can so bear withal as to suffer them to pass unpunished or unremarked on in this world. In such cases is God said to exercise his severity; and he doth so, --
(1.) In extraordinary, outward judgments upon open, profligate sinners, especially the enemies of his church and glory. Hence on such an occasion doth God give that description of himself, <340102>Nahum 1:2, "God is jealous, and the LORD revengeth; the LORD revengeth, and is furious; the LORD will take vengeance on his adversaries, and he reserveth wrath for his enemies. When God acteth towards his adversaries according to the description here given of himself, he deals with them in severity. And two things are
60
required to make these judgments of God against his adversaries in this world to be instances thereof: --
[1.] That they be unusual, such as do not commonly and frequently fall out in the ordinary dispensation of divine providence, <041629>Numbers 16:29, 30. God doth not, in the government of the world, suffer any thing to fall out or come to pass that in the issue shall be contrary to his justice or inconsistent with his righteousness; but yet he beareth with things so, for the most part, as that he will manifest himself to be exceedingly full of patience and long-suffering, as also to exercise the faith of them that believe in the expectation of a future judgment. Wherefore there must be somewhat extraordinary in those judgments wherein God will exercise and manifest severity. So it is expressed, <232821>Isaiah 28:21, "The LORD shall rise up as in mount Perazim, he shall be wroth as in the valley of Gibeon, that he may do his work, his strange work; and bring to pass his act, his strange act." The work he will do is his work, but it is his "strange work;" -- that is, not strange from or opposite unto his nature, for so he will do nothing; but that which is unusual, which he doth but seldom, and is therefore marvelous. Thus, in sudden destructions of persecutors or persons of a flagitious wickedness, in great desolations of provoking families, cities, and nations, in fire from heaven, in inundations, plagues, earthquakes, and such sudden, extraordinary, consuming judgments, God giveth instances of his severity in the world, <450118>Romans 1:18.
[2.] In this case it is required that such judgments be open, visible, and manifest, both unto those who are punished and to others who wisely consider them. So God speaketh of himself, <050710>Deuteronomy 7:10, "God that re-payeth them that hate him to their face, to destroy them: he will not be slack to him that hateth him, he will repay him to his face;" -- that is, he will do it openly and manifestly, so that themselves and all others shall take notice of his severity therein. This, I say, is one way whereby God acts his severity in this world. And hereby he poureth everlasting contempt upon the security of his proudest and haughtiest adversaries; for when they think they have sufficiently provided for their own safety, and stopped all avenues of evil, according to the rules of their policy and wisdom, with the best observations they are able to make of the ordinary effects of his
61
providence, and so give up themselves to take satisfaction in their lusts and pleasures, he breaks in upon them with an instance and example of his severity to their utter destruction. So, "when they say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman With child; and they shall not escape," 1<520503> Thessalonians 5:3. This will be the state one day of the whole Babylonish interest in the world, <661807>Revelation 18:7-10. But this is not directly intended in this place, although even this effect of God's severity overtook these apostates afterward.
(2.) In spiritual judgments. By these God in his severity leaveth unprofitable, provoking, and apostate professors under the impossibility here intended of being renewed unto repentance. And this is the sorest of all God's judgments. There is in it a sentence of eternal damnation denounced on men aforehand in this world. So our apostle tells us, "Some men's sins are open beforehand, going before to judgment," 1<540524> Timothy 5:24. God so passeth judgment concerning them in this world as that there shall be no alteration in their state and condition to eternity. And this severity of God towards sinners under the gospel, shutting them up under final imponitency, consists in these four things: --
[1.] God puts an end unto all his expectation concerning them; he looks for no more from them, and so exerciseth no more care about them. Whilst God is pleased to afford the use of means for conversion and repentance unto any, he is said to look for and expect answerable fruits: "I did," saith he, "so and so to my vineyard; and I looked that it should bring forth grapes," <230502>Isaiah 5:2, 4. Wherefore, when God takes away all means of grace and repentance from any, then he puts an end unto his own expectation of any fruits; for if a man can have no fruit from his vineyard whilst he dresseth it, or from his field whilst he tilleth it, he will never look for any after he hath given them up and laid them waste. And, on the other side, when he utterly ceaseth to look for any fruit from them, he will till them no more; for why should he put himself to charge or trouble to no purpose? Woe unto the souls of men when God in this sense looks for no more at their hands! -- that is, when he puts an end unto that patience or long-suffering towards them from whence all supplies of the means of conversion and repentance do
62
arise and spring. This God doth by some, and that in such ways as we shall afterward declare.
[2.] God will actually punish them with, or inflict on them, hardness of heart and blindness of mind, that they never shall repent or believe: <431239>John 12:39, 40, "Therefore they could not believe, because that Esaias said again, He hath blinded their eyes, and hardened their heart; that they should not see with their eyes, nor understand with their heart, and be converted, and I should heal them." God will now judicially blind them and harden them, and, by one means or other, every thing that befalls them shall promote their induration. So it was with these Jews; the doctrine of Christ filled them with envy, his holiness with malice, and his miracles with rage and madness. Their table was a snare to them, and that which should have been for their good turned to their hurt. So is it with all them whom God in his severity hardeneth. Whether the outward means be continued unto them or no, all is one; every thing shall drive them farther from God, and increase their obstinacy against him. From hence they become scoffers and persecutors, avowedly scorning and hating the truth; and herein, it may be, they shall please themselves until they are swallowed up in despair or the grave.
[3.] God usually in his severity gives them up unto sensual lusts. So he dealt with the idolaters of old: he "gave them up unto vile affections," <450126>Romans 1:26, such as those there described by the apostle; and in the pursuit of them "gave them over to a reprobate mind, to do those things which are not convenient," verse 28; whence they were "filled with all unrighteousness," verse 29. So doth God frequently deal with apostates from the gospel, or from the principal truths of it, unto idolatry and superstition. And when they are engaged in the pursuit of these lusts, especially when they are judicially given up unto them, they are held assuredly, as under cords and chains, unto final impenitency.
[4.] God gave such persons up unto Satan, to be blinded, and led by him into pernicious delusions: "Because they received not the love of the truth, that they might be saved, God shall send them strong delusion, that they should believe a lie: that they all might be damned
63
who believed not the truth, but had pleasure in unrighteousness," 2<530210> Thessalonians 2:10-12. This was the state and condition of the persons here prophesied of. The truth of the gospel was preached unto them, and for some time professed by them. They received the truth; but they received not the love of it, so as to comply with it and improve it unto its proper end. This kept them barren and unfruitful under their profession; for where the truth is not loved, as well as believed or assented unto, it will bring forth no fruit. But this was not all; they had pleasure in their sins, lusts, and unrighteousnesses, resolving not to part with them on any terms. Whereas, therefore, these are all of them absolutely and without limitation judged and condemned by the truth of the gospel, they began to dislike and secretly to hate the truth itself. But whereas, together with their lusts and unrighteousnesses, wherein they had pleasure, they found a necessity of a religion, one or other, or the pretense of some religion or other, to give them countenance against the truth which they rejected, they were in a readiness to any thing that should offer itself unto them. In this condition, in the way of punishment, and as a revenge of their horrible ingratitude and contempt of his gospel, God gives them up to the power of Satan, who blinds, deludes, and deceives them with such efficacy as that they shall not only readily embrace, but obstinately believe and adhere to, the lies, errors, and falsehoods that he shall suggest unto them. And this is the way and course whereby so many carnal gospellers are turned off unto Romish idolatry every day.
Other instances of the severity of God on this occasion might be given, but these are fully sufficient to declare the manner of his dealing with such as those described in the text: whence it follows that their renovation unto repentance is impossible; for what hopes or expectations should we have concerning such as God hath utterly forsaken, whom he hath judicially smitten with blindness and hardness of heart, whom he hath given up not only to the power and efficacy of their own lusts and vile affections, but also immediately unto Satan, to be deluded and led captive at his pleasure? In vain shall the repentance of such persons be either expected or endeavored.
And this severity of God ought to be preached and insisted on in the declaration of the gospel Let the reader consult what hath been already
64
offered concerning the use of gospel threatenings and comminations on the third and fourth chapters. There is a proneness in corrupted nature to "despise the riches of the goodness, forbearance, and long-suffering of God, not knowing that the goodness of God leadeth them to repentance;" and thereon, "after their hardness and impenitent heart, they treasure up to themselves wrath against the day of wrath," as our apostle speaks, <450204>Romans 2:4, 5. Considering nothing in God but mercy and longsuffering, and nothing in the gospel but grace and pardon, they are ready to despise and turn them into lasciviousness, or from them both to countenance themselves in their sins. By this means, on such mistaken apprehensions, suited to their lusts and corrupt inclinations, heightened by the craft of Satan, do multitudes under the preaching of the gospel harden themselves daily to destruction. And others there are who, although they will not on such wicked pretenses give up themselves to their lusts and carnal affections, yet, for want of constant vigilancy and watchfulness, are apt to have sloth and negligence, with many ill frames of spirit, to increase and grow upon them. Both sorts are to be stirred up by being put in mind of this severity of God. They are to be taught that there are secret powers, accompanying the dispensation of the gospel, continually "in a readiness to revenge all disobedience," 2<471006> Corinthians 10:6; -- that "God is not mocked, for whatsoever a man soweth, that shall he also reap: for he that soweth to his flesh, shall of the flesh reap corruption; but he that soweth to the Spirit shall of the Spirit reap life everlasting," <480607>Galatians 6:7, 8. But I have elsewhere already showed the necessity there was of arming the gospel with threatenings, as well as confirming of it with promises, so as that it may not be here again at large insisted on.
From what hath been discoursed, it is evident how necessary and wholesome a warning or threatening is here expressed by the apostle. It is the open mistakes of men that have drawn undue entanglements out of it; in itself it is both plain and necessary. Shall we be afraid to say that God will not renew such sinners as those before described unto repentance? or to declare unto sinners that without repentance they cannot be saved? or shall we preach to men, that whatever light they have had, whatever gifts they have received, whatever privileges they have been made partakers of, whatever profession they have made, or for how long a season soever, if they fall totally and despitefully from the gospel into that which is most
65
opposite both to its truth and holiness, yet there is no doubt but they may again repent and be saved? God forbid so great a wickedness should fall from our mouths! Nay, we are to warn all persons in danger of such apostasies that "if any one so draw back, God's soul shall have no pleasure in him;" that "it is a fearful thing to fall into the hands of the living God;" that he will harden such sinners, and "give them up to strong delusions, that they may be damned;" that he is not under the engagement of any promise to give them repentance, but hath rather given many severe threaten-ings to the contrary. He hath told us that such persons are as "trees twice dead, plucked up by the roots," of which there is no hope; that "denying the Lord that bought them, they bring on themselves, swift destruction, -- whose damnation slumbereth not;" with the like declarations of severity against them innumerable.
But what shall be said unto them who, having through great temptations, and it may be fears and surprises, for a season renounced the gospel, or such as, by reason of great sins against light and backsliding in profession, do apprehend themselves to be fallen into this condition, and yet are greatly desirous of a recovery, and do cry to God for repentance and acceptance? I answer as before, they are not at all concerned in this text. Here is nothing excluding them from acceptance with God and eternal salvation, be they who or what they will that seek it by repentance; only there are some who are excluded by God, and do obstinately shut up themselves from all endeavors after repentance itself, with whom we have not any thing to do.
It is true, those alone are here firstly and directly intended who in those days had received extraordinary or miraculous gifts of the Holy Ghost. But this, by just analogy, may be extended unto others, now those gifts are ceased in the church; for those gifts and privileges which are yet continued unto men do lay (in present circumstances) the same obligation upon them unto perseverance in profession, and give the same aggravation unto their apostasy, as did those extraordinary gifts formerly conferred upon profession. "Let us not, then, be high-minded, but fear." It is not good approaching too near a precipice. Let unprofitable hearers and backsliders in heart and ways be awaked, lest they may be nearer falling under God's severity than they are aware of. But we must return unto our apostle,
66
giving an account of the nature of this sin, which is attended with so sore a judgment. And this he doth in a double instance.
2. Aj nastauroun~ tav eaJ utoiv~ ton< Yioj n< tou~ Qeou~. Beza affirms that eJautoi~v, "to themselves," is absent from some copies, and then the words may admit of a sense diverse from that which is commonly received; for anj astauroun~ tav, "crucifying again;" may refer unto tina>v included and supposed in ajnakiniz> ein, that some or any should renew them. It is impossible that any should renew them to repentance; for this cannot be done without crucifying the Son of God again, since these apostates have utterly rejected all interest in and benefit by his death, as once undergone for sinners. This none can do. We ought not, we cannot, crucify Christ again, that they may be renewed and saved. Who can entertain a thought tending towards a desire that so it might be? And this sense, in the same or an alike case, the apostle plainly expresseth, chap. <581026>10:26,27, "If we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins." Christ cannot be offered again, and so crucified again, without which the sins of such persons cannot be expiated; for the unbloody sacrificing of Christ every day in the mass was not as yet invented, and it is a relief fit only for them to trust unto who have no interest in that sacrifice which he offered once for all. But there is in that other place an allusion to the sacrifices under the law. Because they could legally expiate no sins but what were past before their offering, they were to be frequently repeated, upon reiterated sinning. So from time to time they sinned (as no man liveth and sinneth not), and had sacrifices renewed for their sins, applied unto the particular sins they had committed. This could now be so no more. Christ being once offered for sin, whoever loseth his interest in that one offering, and forfeiteth the benefit of it, there is no more sacrifice for him: "Christ henceforth dieth no more." It cannot be hence imagined that the grace of the gospel is restrained, as being all confined unto that one sacrifice, from what was represented in the multiplied sacrifices of the law; for, --
(1.) The one sacrifice of Christ extended farther, as to sins and persons, than all those of the law with all their repetetions put together: "By him all that believe are justified from all things, from which they could not be justified by the law of Moses," <441339>Acts 13:39. There were some sins under the law for which no sacrifice was provided, seeing he who was guilty of
67
them was to die without mercy, as in the cases of murder and adultery, with respect whereunto David saith, "Thou desirest not sacrifice; else would I give it: thou delightest not in burnt-offering," <195116>Psalm 51:16, -- namely, in such cases as his then was. But, --
(2.) In case of apostasy from the one and the other, the event was the same. There was under the law no sacrifice appointed for him who had totally apostatized from its fundamental principles, or sinned hq;z;j} dy;b], "presumptuously," with a hand high and stubborn. This was that "despising of Moses' law," for which those that were guilty thereof were to "die without mercy," <581028>Hebrews 10:28. And so it is under the gospel. Willful apostates forfeiting all their interest in the sacrifice of Christ, there is no relief appointed for them, but God will cut them off and destroy them; as shall, God willing, be declared on that place. And this may be the sense of the words, supposing eJautoiv~ not to belong originally unto this place. God hath confined all hopes of mercy, grace, and salvation, unto the one single offering and sacrifice of Jesus Christ. This our apostle insisteth on and presseth, chapter <580925>9:25-28, 10:12,14. Infinite wisdom and sovereign pleasure have centered all grace, mercy, and blessedness in him alone, <430114>John 1:14,16,17; <440412>Acts 4:12; <510119>Colossians 1:19. And this "one offering" of his is so sufficient and effectually powerful unto all that by faith seek an interest therein, that this restraint is no restraint, nor hath any sinner the least cause to complain of it. If they reject and despise it, it is their own fault, and at their own peril; nor is it the reiterated sacrifice of the mass, or whatever else they may betake themselves unto, that will afford them any relief.
But the word is constant enough in ancient copies to maintain its own station, and the context requires its continuance; and this makes the work of "crucifying again" to be the act of the apostates themselves, and to be asserted as that which belongs unto their sin, and not denied as belonging to a relief from their sin: "They crucify him again to themselves." They do it not really, they cannot do so; but they do it to themselves morally. This is in their sin of falling away, part of it comprised in it, which renders it unpardonable; they again crucify the Son of God, not absolutely, but in and to themselves.
68
And we must inquire how they did it, or in what sense it is by the apostle charged on them. Now, this (to omit all other things that may be thought to concur herein) was --
(1.) Principally by an accession in suffrage unto them who had crucified him once before. Hereby they went over the same work with them, and did that for their own parts which the others had done before for theirs. They approved of and justified the fact of the Jews in crucifying him as a malefactor; for there is no medium between these things. The Lord Christ must be esteemed to be the Son of God, and consequently his gospel to be indispensably obeyed, or be supposed to be justly crucified as a seducer, a blasphemer, and a malefactor; for professing himself to be the Son of God, and witnessing that confession unto his death, he must be so received or rejected as an evil-doer. And this was done by these apostates; for, going over to the Jews, they approved of what they had done in crucifying of him as such an one.
(2.) They did it by declaring, that having made trial of him, his gospel and ways, they found nothing of substance, truth, or goodness in them, for which they should continue their profession. Thus that famous or infamous apostate, Julian the emperor, gave this as the motto of his apostasy, j jAne>gnwn, eg] nwn, kateg> nwn, -- "I have read, known, and condemned" your Gospel. And this hath been the way of apostates in all ages. In the primitive times they were the Gentiles' intelligencers, and, like the spies of old, brought up a false report upon the land; for they were not satisfied, for the most part, to declare their disapprobation of what was really taught, believed, and practiced among the Christians, but, the more to countenance their apostasy, not only invidiously represented and odiously traduced what was really professed, but withal invented lies and calumnies about conspiracies, seditions, and inconsistencies with public peace among them, so [as], if it were possible, to ruin the whole interest and all that belonged unto it. This is to "crucify Christ afresh, and to put him to an open shame." And such is the manner of them unto this day. If any have made an accession to the more intimate duties of religion, as prayer and preaching, by virtue of spiritual gifts, with other acts of mutual spiritual communion, which the generality of men concern not themselves in, when, in compliance with their occasions and temptations, they fall from them and renounce them, they aim at nothing more than, by
69
malicious, scurrilous representations of them, and false additions unto them of things perverse or ridiculous, to expose them to open shame and ignominy. Their language is, Aj negnwmen, eg] nwmen, kate>gnwmen, -- "We have known and tried these things, and declare their folly;" so hoping to be believed, because of their pretended experience, which alone is sufficient to render them suspected with all persons of wisdom and sobriety. Now, no man living can attempt a higher dishonor against Jesus Christ, in his person or in any of his ways, than openly to profess that upon trial of them they find nothing in them for which they should be desired. But "it had been better for such persons not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them."
And this is the first aggravation of the sin mentioned, taken from the act ascribed unto the sinners, "they crucify him again;" they do it as much as in them lieth, and declare that they would actually do it if it were in their power. He adds another from the consideration of the person who was thus treated by them. It was the "Son of God" whom they dealt thus withal. This they did, not when he had "emptied himself, and made himself of no reputation," so that it was not an easy matter to look through all the veils of his outward weakness and condition in this world, to "behold his glory, as the glory of the only-begotten of the Father" (in which state he was crucified by the Jews); but now when he had been "declared to be the Son of God with power, according to the Spirit of holiness, by the resurrection from the dead," and when his divinity was variously attested unto in the world and among themselves. And this is the great aggravation of sin against the gospel, namely, of unbelief, that it is immediately against the "Son of God." His person is despised in it, both absolutely and in the discharge of all his offices; and therefore is God himself so, because he hath nothing to do with us but by his Son. Thirdly, The apostle adds, as another aggravation of their sin, kai< paradeigmatiz> ontav, "exposing him again to public ignominy," or "shame." Paradeigmatiz> w is to bring any supposed offenders unto such open punishment as is shameful in the eyes of men, and renders them vile who are so traduced and punished. The word is but once more used in the New Testament, namely, <400119>Matthew 1:19, where it is spoken of Joseph in reference unto his espoused wife, the holy Virgin: Mh< ze>lwn aujthn<
70
paradeigmati>sai, -- "Not willing to make her a public example;" that is, by bringing of her forth unto a shameful punishment, for the terror of others.
According unto this sense, our apostle, expressing the death of Christ as inflicted by men, reduces the evils that accompanied it unto two heads, --
(1.) The pain of it; and,
(2.) The shame: <581202>Hebrews 12:2,
"He endured the cross and despised the shame;" for as the death of the cross was penal, or painful and dolorous, so in the manner of it, in all its circumstances of time, place, person, it was most highly shameful. He was in it paradeigmatisqeiv> , "ignominiously traduced," or "put to an open shame;" yes, the death of the cross amongst all people was peculiarly shameful. Thus in calling over his death in this place, he refers it unto the same heads of suffering and shame, -- "crucifying him," and "putting him to an open shame." And in this latter he was not spared by these apostates more than in the former, so far as it lay in their power.
And hence we may raise a sufficient answer unto an objection of no small importance that ariseth against our exposition of this place: for it may be said, "That if those, or many of them, or any of them, who actually and really crucified the Son of God in his own person, and put him to open shame, did yet obtain mercy and pardon of that and all other sins, as it is confessed they did, whence is it that those who renounce him, and do so crucify him and put him to shame only metaphorically and to themselves, should be excluded from all hopes of repentance and pardon?"
I answer, That the sin of those who forsake Christ and the gospel, after their conviction of its truth and profession of it, is on many accounts far greater than that of those who crucified him in the days of his flesh. And there are sundry reasons whereon God will exercise more severity towards this latter sort of sinners than towards the former: --
1. The sin is greater, because no way to be extenuated by ignorance. This is everywhere allowed as that which made the sin of crucifying of Christ pardonable upon their repentance, and their repentance possible. So Peter, in his sermon to them, lays down this as the foundation of his exhortation
71
unto repentance: "And now, brethren, I wot that through ignorance ye did it, as did also your rulers," <440317>Acts 3:17. "Had they known it, they would not have crucified the Lord of glory," 1<460208> Corinthians 2:8; which our apostle pleads also in his own case, 1<540113> Timothy 1:13. This put their sin among the number of those which sacrifices were allowed for of old, and which fell under the care of Him who knows how to have "compassion on the ignorant, and on them that are out of the way."
But it may be inquired, "How they could be excused by ignorance who had so many means and evidences of conviction as to the truth of his person, that he was the Messiah, and of his doctrine, that it was from heaven? for besides the concurrent testimony of Moses and the prophets given unto him, the holiness of his person and life, the efficacy of his doctrine, and the evidence of his miracles, did abundantly prove and confirm the truth of those things, go that they could be no otherwise ignorant but by willful obstinacy."
Ans.
First, These were indeed such means of conviction as that their sin and unbelief against them had no real excuse, as himself everywhere expresseth, <431522>John 15:22, 12:47,48, 10:36-38.
Secondly, Nothing is allowed unto this ignorance, but that it left their repentance possible and their sin pardonable.
Thirdly, This it will do until God hath used all the means of conviction which he intendeth, and no longer.
This as yet he had not done. He had yet two farther testimonies unto the truth which he would graciously afford:
First, His resurrection from the dead, <450104>Romans 1:4, which was always afterward pleaded as the principal evidence of God's approbation of him;
Second, The effusion of the Holy Spirit in his miraculous operations, <440232>Acts 2:32,33, 5:32; 1<540316> Timothy 3:16. But where at any time God hath granted all the means of conviction that he pleaseth, be they ordinary or extraordinary, if they are rejected, there is no hope, <421629>Luke 16:29-31. On the other side, this sin of rejecting Christ and the gospel
72
after profession is absolutely willful and with a high hand, against all the light and conviction that God will give of the truth unto any of the children of men in this world.
2. These persons had an experience of the truth, goodness, and excellency of the gospel, which those others had not, nor could have; for they had "tasted of the good word of God, and the powers of the world to come," and had received great satisfaction in the things they were convinced of, as was before at large declared. Wherefore, in their rejection of him and them, an unconquerable hatred and malice must be granted to be predominant. And let men take heed what they do when they begin to sin against their own experience, for evil lies at the door.
3. In and under the crucifying of the Lord Christ God had yet a design of mercy and grace, to be communicated unto men by the dispensation of his Spirit. Therefore there was a way set open unto those who were guilty of that sin to repentance and pardon. But now, having made use of this also, that being sinned against, there is no place left for any thing but severity. Wherefore, --
4. There was in the sin of these persons blasphemy against the Holy Ghost; for they had received in themselves, or seen in others, those mighty operations of his whereby he gave attestation unto Christ and the gospel. Therefore they could not renounce the Lord Christ without an ascription of these works of the Holy Ghost unto the devil, which the devil acted them unto. So saith our apostle, "No man speaking by the Spirit of God calleth Jesus anathema," or "accursed," 1<461203> Corinthians 12:3. To call him anathema is to declare and avow that he was justly crucified as an accursed person, as a public.
This was done by these persons who went over to the Jews, in approbation of what they had done against him. This no man can do speaking by the Holy Ghost, -- that is, whosoever doth so is acted by the spirit of the devil; and if he have known the testimony of the Holy Spirit to the contrary, he doth it in despite of him, which renders the sin irremissible.
73
CHAPTER 2.
PARTIAL APOSTASY FROM THE GOSPEL -- PRETENSES OF THE CHURCH OF ROME AGAINST THE CHARGE OF THIS EVIL
EXAMINED AND REJECTED.
APOSTASY from the gospel is either total or partial. Of the former we have treated in a high and signal instance. When men willfully and maliciously (for they cannot do it willfully but they must do it maliciously) renounce Jesus Christ as a seducer and malefactor, going over in their suffrage unto the Jews, by whom he was crucified, they enter into that part of hell and darkness which properly constitutes this sin. It were well for such persons if their guilt had no other aggravation than theirs who actually "with wicked hands slew him, and hanged him on a tree." But rising up unto a contempt of all the means of conviction and evidences of truth that God will grant us in this world, they cast themselves without that line of divine mercy and pardon which some of the others were encompassed withal. So is it with many at this day in the world, who with wicked hearts and blinded minds, in the pursuit of carnal lusts, voluntarily and obstinately embrace Mohammedanism, with an open renunciation of Christ and the gospel Unto such persons there is nothing left but "a fearful looking for of judgment and fiery indignation which shall devour the adversaries." Not that I would cast all persons who may be actually hurried into this abomination under the same dreadful doom, seeing the case in general will admit of many circumstantial differences, if not altering the nature of the crime, yet disposing of things unto various events. Not only sur-prisals by mighty temptations, with dread and terror, so shaking the powers of nature as to intercept the influence of light and convictions of truth, do claim an exemption from a decretory determination under this sentence; but other cases may also be attended with some such alleviating circumstances as, preserving their minds and souls from willful malice, leave room for the exercise of sovereign grace. I myself knew one, yea, was conversant with him, and assisting of him in the concerns of his soul, who in the Indies turned Mohammedan, was actually initiated by circumcision into their superstition, and lived in its outward practice a year or two, who
74
yet was sincerely recovered unto repentance, and died in the faith of the Son of God.
Partial apostasy is every crime against the gospel which partakes of the nature of the other in any measure or degree; and whatever doth so makes an accession towards the guilt of "crucifying the Son of God afresh, and putting him to an open shame:" for it is in his gospel and church alone wherein he can now suffer from the sons of men. When any important principle of evangelical truth is forsaken and renounced, especially when many of them are so; when the rule of obedience which the gospel prescribeth is habitually neglected; when men believe otherwise than it teacheth, and live otherwise than it requireth, -- there is a partial apostasy from it, whose guilt and danger answer the degrees and measures which in each kind it proceeds unto.
And this is that which we may charge, yea, which the Lord Christ in his word doth charge, on every nation under heaven where the gospel is publicly professed. Men are apt to please themselves, to approve of their own state and condition, wherein they have framed unto themselves rest and satisfaction. Churches content themselves with their outward order and administrations, especially when accompanied with secular advantages, and contend fiercely that all is well, and the gospel sufficiently complied withal, whilst their outward constitution is preserved and their laws of order kept inviolate. About these is the world filled with endless digladiations, wherein the most aim at no more but success in their especial contests. Only a few remain who fruitlessly complain that, under all these conflicts, the glory, power, and purity of Christian religion are lost in the world. And it is known that the judgment of Christ concerning churches, as unto their good or bad spiritual estate, is ofttimes very distant from their own concerning themselves. It was not only for their sakes, but as a warning unto all others in all ages, that it is entered on an everlasting record, that when the church of Laodicea judged and declared without hesitation that she was "rich, and increased with goods, and had need of nothing," the Lord Christ, "the Amen, the faithful and true witness," pronounced her "wretched, and miserable, and poor, and blind, and naked." That things at this day are in no better a condition in many, in most churches in the world, is too evident to be denied with any pretense of reverence to the word of God, and it will be afterward made to appear.
75
Certainly the Lord Christ may say to the churches and nations among whom his name is yet owned in the world, what God said of old concerning that of the Jews, then his only church,
"I had planted thee a noble vine, wholly a right seed: how then art thou trained into the degenerate plant of a wild vine unto me?" <240221>Jeremiah 2:21.
Yea, to most of them as in another place,
"How is the faithful city become an harlot! it was full of judgment; righteousness lodged in it; but now murderers. Thy silver is become dross, thy wine mixed with water," <230121>Isaiah 1:21,22.
The greatness of the evil complained of, the secret mystery of its accomplishment, the unreasonableness, folly, and ingratitude of the fact, the strangeness of the event, make the complaint to be formed into a scheme of admiration. And, indeed, if a man be able to consider the nature of the gospel, with the benefits communicated thereby unto mankind, he cannot but be astonished to find the generality of them to be so soon weary of it, and so ready on all occasions to relinquish it; for as future glory and a blessed immortality are attainable only thereby, so all that true freedom, tranquility, peace, and blessedness, whereof our nature in this life is capable, are by no other means communicable unto the souls of men. In brief, whatever is of advantage in any gracious communication from God unto us, -- without which we are nothing but the very worst and most malignant product of sin and misery, -- it is all confined unto the gospel and the contents thereof. Wherefore, the carelessness of men in neglecting of it, their wickedness in its relinquishment as to its principles and obedience, may well be expressed as God doth in the inferior instance of the apostasy of the Jewish church: <240211>Jeremiah 2:11,12,
"Hath a nation changed their gods, which are yet no gods? but my people have changed their glory for that which doth not profit. Be astonished, O ye heavens, at this, and be horribly afraid, be ye very desolate, saith the LORD."
Yet thus is it, and no otherwise, as we shall afterward manifest, amongst the generality of them that are called Christians in the world.
76
The church of Rome violently pleads an exemption from this charge by virtue of special privilege; -- not an internal privilege of efficacious grace into their minds and wills, to preserve it and all that belongs unto it always in saving faith and obedience, wherein alone a compliance with the gospel consists; but an outward privilege of indefectibility, keeping them in the state the gospel requireth they know not how, but, as it were, whether they will or no!
But there is no party or society of men under heaven (considering the notoriety of matter of fact to the contrary) but can with less violence unto common modesty make use of this pretense. So when the Jews of old were charged by the prophets with apostasy from the law and the obedience which it required, with threats of destruction for their sins, they warded themselves from a conviction of guilt and fear of punishment by an unreasonable, yea, outrageous confidence in church privileges, then not only appropriated but confined unto them, crying out, "The temple of the LORD, The temple of the LORD, The temple of the LORD, are these." This they thought sufficient to repel the charge of the prophets, to vindicate their innocency, and secure their peace. The reply of the prophet unto them will equally serve in both cases,
"Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; and come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations?" <240708>Jeremiah 7:8-10.
A plea of innocency and hope of impunity, under an evident guilt of the highest immoralities and the vilest of superstitions, do equally participate of folly and impudence.
It is fallen out with this church of Rome somewhat in like manner as it did with him from whom she falsely pretends to derive her wonderful privilege of indefectibility; for when our Lord Christ foretold that all men should forsake him, he alone, with the highest confidence and in a singular manner, undertook the contrary for himself. But all the prerogative which he pretended unto issued only in this, that when all the other disciples forsook their Master and fled, according to his prediction, he alone forsook
77
him and denied him. And that impossibility of failing which this church appropriates unto itself as its singular and incommunicable privilege hath possibly been a means of, but assuredly is accompanied with, a peculiar apostasy, above all other churches in the world. Nothing, certainly, can be more vain in itself, nor more pernicious unto the souls of them who are under the power of such an apprehension, than this pretense, when all evidences in matter of fact do openly testify to the contrary. The principal nations of its communion are at this day engaged in fierce, bloody, and causeless wars, and these so managed as to be accompanied with a confluence of all those evils and flagitious wickednesses which have a tendency to make mankind sinful and miserable. Is this that love and peace which, according to the rule of the gospel, ought to be among the disciples of Christ, and without which it is impossible they should have any evidences in themselves, or give any testimony unto the world, that so they are? Doth this answer the promises to be accomplished in the days of the Messiah, <230202>Isaiah 2:2-4, or the innumerable precepts given by Jesus Christ himself as to unity, love, and peace? "But wars," they say, "are lawful, and so no argument that those engaged in them are revolters from the rule of the gospel." I say, It may be so; but it is far safer to judge all war unlawful than to justify all the wars that rage in Christendom, or to suppose them consistent with the rule or doctrine of the gospel. The truth is, many things must concur to reconcile any of them unto that obedience which we owe to the Prince of Peace; nor is any of them of that nature or necessity, but that, if the gospel had its proper efficacy on the minds of all that are called Christians, and its due authority over their consciences, they would be all prevented. However, in a church pretending to be no way fallen off or apostatized from the evangelical rule, it is justly expected that another representation be made of the religion taught by Jesus Christ than that which appears in the desolations that are wrought in the earth through the lusts and rage of the members of it. The state of things amongst them seems not to constitute that kingdom of righteousness, love, and peace, which Christ came to set up in the world, and which indeed at present, by reason of the general apostasy of the nations, is little elsewhere to be found but in the souls of his sanctified ones; and those particular churches are blessed in a peculiar manner who endeavor, in their profession and obedience, in any measure to rise up unto an expression thereof.
78
Besides, the lives of the generality of them who adhere unto the communion of that church, [and] of the most who preside therein, are openly contradictory unto the evangelical rule of obedience. It may for the most part be said concerning them with respect unto the whole, as one of them said of a part of the New Testament, "Either this is not gospel, or we are not Christians." In brief, if the kingdom of Christ, -- which was once a kingdom of light, and truth, and holiness; of separation, in principles, affections, and conversation, from the world; of communion with God and loving-kindness among men; of righteousness, peace, and joy in the Holy Ghost, -- may become, and is become, a kingdom of darkness, pride, ignorance, ambition, persecution, blood, superstition, and idolatry, then and not else doth it visibly remain among them, and they have nothing apostatized from the laws and government of it.
But they can easily discharge themselves of the guilt of this imputation: for notwithstanding that the things mentioned be in part acknowledged to be so, (as to what purpose is it to deny the sun to shine at noonday?) yet the peace, love, and unity, the holiness and righteousness, that ought, according to the gospel, to be and reside in the church, are found amongst them on other accounts; -- for the whole body of the church and all the members of it agree and are united in one head, even the pope of Rome, which is the only evangelical unity required of the disciples of Christ! and the holiness of the worship, with that of the saints that have been among them, as also of their present retired devotionists, and the charity of many, testified by magnificent works of piety and bounty, do sufficiently answer that sanctification, holiness, and love, that conformity unto Christ in heavenly-mindedness and obedience, which the gospel requireth. But this is no other but an account of the true nature of that apostasy of the latter times which is foretold by the apostle, 2<550301> Timothy 3:1-5,
"In the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof."
79
Under the power of the most filthy and outrageous lusts, men frame to themselves an outward shape, image, and representation of holiness; they delineate a form of religion by a substitution of other things in the room of the life and substance of it, which are lost. The power of Christianity is openly denied in their being acted by the power of all those lusts which are contrary unto it; for the grace of God in the gospel teacheth them by whom it is received to "deny all ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world." This men cannot more perfectly renounce than in being "foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another;" such persons being sufficiently remote from being "saved by the washing of regeneration, and renewing of the Holy Ghost." Whilst men live in this state and condition, wherein a complete denial or renunciation of the power of godliness or religion doth consist, if, to supply the absence thereof, they draw and take on themselves a scheme, form, and appearance of it, by the application of the names, offices, and properties of gospel effects unto outward, lifeless duties, or appearances of them, the apostasy foretold is completely accomplished. This is to let David go, and to foist an image covered with goats' hair in his stead; or at best, like Rehoboam, to make brazen shields in the room of those of gold taken away by Shishak. No otherwise doth the church of Rome deal in this matter. The power of faith, love, peace, holiness, conformity unto Christ, self-denial, and all the principles of a heavenly conversation, being lost and denied among the generality of its members, and all the real glory of Christianity thereby forfeited and despised, they have set up a form or image of it, wherewith they content themselves, and attempt to deceive others. Instead of that mystical, spiritual union with himself and among themselves which Christ prayed for and purchased for his disciples, they have substituted the morphosis or mormo of an agreement in professing subjection to the pope of Rome. For that heavenly love of one another in him, and for his sake, which he renews the souls of believers unto by his grace, we are presented in their profession with outward works of charity and bounty, measured and valued by the advantage which redounds unto the principal actors in this show. Peace (the great legacy of Christ unto his followers) with God in their own minds, with the whole creation not shut up under the curse, that comprehensive grace and mercy wherein is comprised all the blessedness which in this world we can be made
80
partakers of, is preserved in the flourishing prosperity and temporal successes of the court of Rome. The internal, effectual operations of the Spirit of grace have the outward dispensations of ordinances shuffled in their place and stead; regeneration is baptism; growth in grace is episcopal confirmation; the application, by faith, of the blood of Christ, once offered in a holy sacrifice for us, must give way unto the daily sacrifice of the mass offered for the sins of the quick and the dead; disciplines and some outward bodily severities must supply the place of the mortification of sin, the power whereof is never more lost and denied than it is under the highest external pretenses of it. So the whole work of the Spirit as a Spirit of grace and supplication in the church must be, and is unto themselves, satisfactorily represented by reading, saying, chanting with voices and musical instruments, prayers and praises invented and composed by they know not whom, and in a language which the most of those who are obliged to comply with them understand not at all.
And even the worst part of their image is in what they have fixed on as the delineation and representation of the rule and discipline of Christ in the gospel; for, rejecting that humble, holy, meek, diligent endeavor to preserve all the faithful in obedience, love, unity, and fruitful walking, by the application of the commands of Christ unto their souls and consciences through his Spirit, and with his authority, they have erected a worldly domination over God's heritage, in whose exercise more force, fraud, extortion, oppression, violence, and bloodshed, have been acted and perpetrated, than it may be in the secular government of any tyrannical state in the world.
Other instances of the like nature might be given. This is that mo>rfwsiv thv~ eujsezei>av, or alj hqeia> v th~v kat j eusj e>zeian, that figure and representation of evangelical truth and holiness wherewith these men would countenance themselves in, and cover from others, that apostasy from the gospel which predominant lusts have cast them into and keep them under the power of, according as it was foretold it should come to pass in the latter days.
It is yet replied, "That whatever apprehensions others may have, or whatever judgment shall be made, of the predominant evils reigning among the generality of them, and their seeming inconsistency with the doctrine
81
of the gospel, yet the promise of the Spirit to lead into all truth is not only granted but confined unto them, so as that they are eternally secured as to faith and belief, whatever other miscarriages they may fall into." And the nature of this plea is so effectual, that if it could be made good and confirmed on their behalf, notwithstanding I see not as yet how it is possible to solve other difficulties that occur in this case, yet would it with me determine all things in controversy between them and us. Let them but evince that they alone do inherit the promised Spirit of Christ exclusively unto all others, -- that he dwells, resides, works, guides in and among them alone, -- and in other things we will spare them the trouble of farther pleading their cause. But their pretense hereunto is impotent and contemptible; for what they insist upon amounts to no more but this, that they being "the church," the promise of giving the Spirit is made and fulfilled unto them alone; which only begs the matter that is in principal difference between us, and the disputes about it are endless. If, indeed, they argued, on the other hand, that they are the only church of Christ because they alone enjoy the promise of the Spirit, as the inference were undoubtedly certain (for it is the presence of Christ by his Spirit that gives being or existence unto the church), so the truth of the assertion were capable of an easy trial and a satisfactory determination; for where the Spirit doth so reside, according to the promise of Christ, and abide with any, as he doth with no others in the same kind, he will infallibly manifest his presence by his operations, and sufficiently evidence them with whom he is to be the church of Christ, seeing, as he is the promised Spirit of truth, the world cannot receive him. His operations are all of them either in a way of grace or gifts; and his gifts are either extraordinary or ordinary. When, therefore, those of the church of Rome can manifest that they enjoy such gracious operations of the Spirit as others enjoy nothing of the same kind, or that they are furnished and supplied with such spiritual gifts, either ordinary or extraordinary, as no others do participate of with them or besides them, -- not proving it by saying they alone are "the church," and therefore it must be so, but by the evidence of the things themselves, as it was in the primitive times, -- they shall not only free themselves from the charge of any dangerous apostasy from the gospel, but enjoy moreover all that their hearts can wish.
82
But this pretense hath been so often and so fully evinced of falsehood, and that by all means of conviction, in the examination of causes and effects (it being undeniably demonstrated that as no such promise was ever peculiarly made unto them, much less on such terms of security as they imagine, and that in the issue, as unto matter of fact, instead of being "led into all truth," they have departed almost from all), that it needs not again to be insisted on. And, indeed, such a promise as is pretended is altogether inconsistent with the glory and honor of the gospel of God. The word of the gospel, -- that is, the truth contained therein, -- is the sole external instrument of the reconciliation of sinners unto God, and of their walking before him in obedience unto his glory; other end and use it hath none. To give by irrevocable grant the possession of this truth, and not in order unto that end, and so to continue it whether ever that effect be produced or no, yea, where it is not, corresponds not with other fruits of the wisdom of God in the dispensation of his grace. And whereas the gospel, as to the nature of its doctrine, will and may be interpreted by its fruits and effects in the lives of men, to allow them the security of its truth on a supposition of a course of sin, and a continuance in a state of irreconciliation or enmity against God, is to expose the doctrine of it, and the law of obedience conrained in it, to just censure and reproach.
Wherefore, notwithstanding these or any other pretenses of an alike nature, we may safely proceed to show how the generality of Christians have partially apostatized from the gospel, and to inquire into the ways, means, causes, and reasons thereof.
83
CHAPTER 3.
APOSTASY FROM THE MYSTERY, TRUTH, OR DOCTRINE OF THE GOSPEL -- PRONENESS OF PERSONS AND CHURCHES
THEREUNTO -- PROVED BY ALL SORTS OF INSTANCES.
THERE are three things in the gospel which are as the essentially constitutive parts of it: --
1. The mystery of its doctrine, which is the object of faith;
2. The holiness of its precepts, which are the matter of our obedience; and,
3. The purity of its institutions of worship, which is the trial of our faith and obedience as to their profession.
With respect unto these we are to make our inquiry, both as unto matter of fact, and as unto the reasons, causes, and occasions of it, in the apostasy from them that is in the world. Instances hereof, in every one of the particulars mentioned, we shall find in our own days, and those both deplorable and of ill abode. f4 But I shall not confine myself unto the present age, nor unto what is done or come to pass among ourselves, but consider things with respect unto the whole course and progress of religion since the first preaching and declaration of the gospel.
FIRST, The mystery of the truth or doctrine of the gospel, which is the object of our faith, is the foundation of its precepts and institutions, of the holiness it requireth and of the worship that it appointeth. Where this is forsaken, the others cannot be retained. Men may profess the truth, and yet not yield obedience unto it, <560116>Titus 1:16, 2<550305> Timothy 3:5; but without the real belief of it, no man can be obedient as he ought. The obedience which the gospel requireth is the "obedience of faith," <450105>Romans 1:5, or being "obedient to the faith," <440607>Acts 6:7. It is this "grace of God" alone which "teacheth men to deny all ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world," so as to find acceptance with God therein, <560211>Titus 2:11,12. Wherever, therefore, this is rejected, renounced, forsaken, declined from by
84
any, so far as it is so, so far there is and will be an apostasy from all other concernments of the gospel. This, therefore, we are to inquire into. And we shall find in our inquiry that all sorts of persons, all churches, are, and always have been, exceedingly prone to turn aside from the mystery and truth of the doctrine of the gospel, that they have done so accordingly, and that those which are now in the world continue to be of the same temper and inclination. And as it will appear that no evil practices are indulged unto on this supposition, so it is desirable that those who are secure in this matter, on such principles as wherewith they are satisfied, would not with too much severity reflect on them who cannot but be jealous over themselves and others. The great apostle himself makes this the principal ornament in the preparation of his triumph upon the success of his ministry, that he had "kept the faith:" 2<550406> Timothy 4:6-8, "I am," saith he, "now ready to be offered, and the time of my departure is at hand. I have fought a good fight, I have finished my course, I have kept the faith: henceforth there is laid up for me a crown of righteousness, which the Lord, the righteous judge, shall give me at that day." Of all that made way for that triumphant glory which he now had a prospect of, he insists on this only in particular, that he had "kept the faith;" which he did not do without a severe warfare and conflict: so great a matter was that in his esteem, which most suppose so common, so easy, that little diligence or watchfulness is required thereunto. And the frequent solemn charges, with pathetical exhortations, which he gives unto his son Timothy to be careful herein, manifest both the weight he laid upon it, the difficulty that was in it, and the danger of miscarriage wherewith it was attended: 1<540620> Timothy 6:20,21,
"O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called: which some professing have erred concerning the faith."
2<550113> Timothy 1:13,14,
"Hold fast the form of sound words, which thou hast heard of me, in faith and love which is in Christ Jesus. That good thing which was committed unto thee keep by the Holy Ghost which dwelleth in us."
85
And the same apostle expressly mentions the proneness of some to relinquish the truth of the gospel; whom, therefore, he would have rebuked sharply,
"that they might be sound in the faith, not giving heed to Jewish fables and commandments of men, turning from the truth," <560113>Titus 1:13,14.
Neither would there be any need that some should "earnestly contend for the faith once delivered unto the saints," Jude 8, but that others are very ready to corrupt it and turn away from it.
Examples of this state and event of things among all the churches in the world, since the first planting of them in and by the doctrine of the gospel, will give more evidence unto the truth of our assertion, and a clear account of that matter of fact, whose reasons and causes we are to inquire into. And because I would confine myself unto the full declaration of the mystery of Christ, I shall not insist on the church of the Jews under the old testament. But it is known unto all how, from their first transgession in making the golden calf, -- whereon, as God complains, they quickly, in a few days, turned out of the way, -- they were continually prone unto all sorts of apostasy; and in the issue, the generality of them fell off from the promise and covenant of Abraham by their unbelief, as the apostle declares, Romans 11. And it is to be feared that the appearance and pretense of some Christian churches unto better success have this only advantage, that their ways and practices are not recorded by the Spirit of God, as theirs were. But I shall not insist on that instance.
Of all the churches that are or ever were in the world, those gathered and planted by the apostles themselves had the greatest advantage to know the mystery and truth of the gospel, and the most forcible reasons unto constancy and perseverance therein. Considering the ability of their teachers to reveal unto them "all the counsel of God," with their faithfulness in "withholding nothing that was profitable unto them," <442018>Acts 20:18-21,26,27; their authority, as being sent immediately by Jesus Christ, and their absolute infallibility in all that they delivered; a man would rationally think that there were no room, no pretense, left for any to decline in the least from the doctrine wherein they were instructed by them, nor any advantage for Satan or seducers to practice upon them.
86
There is no doubt but most of us suppose that had we been so taught by the apostles themselves, nothing could ever tempt us to doubt or waver, much less to relinquish any truth wherein we were so instructed. But, alas! this thought is not unlike the apprehension of the rich man in hell, who judged that if one rose from the dead to warn his brethren, they would repent and be converted unto God. But as Abraham told him, "if they would not believe Moses and the prophets, neither would they believe should one rise from the dead," no more would we, if we be not constant and steadfast in the doctrine of the gospel as revealed in the Scripture, be so, if we had been taught it by all the apostles together. An example of this proneness to relinquish evangelical principles we have in most of the churches called and gathered by them, whose faith and practice are recorded in their writings.
The church of Corinth was planted by the apostle Paul, and watered by Apollos, that great evangelist; and none can question but that they were fully instructed by them in all the principles of the gospel; which is evident also from that abundance of spiritual gifts which, above any other church, they bad received. But yet, within a few years, before the writing of his first epistle unto them, which was not above five or six years at the most, many of them fell into that fundamental error of denying the resurrection of the dead; whereby they wholly annihilated, as the apostle declares, the whole death and ressurection of Christ, rendering what appeared to remain of their faith altogether vain, 1<461512> Corinthians 15:12-18.
The churches of the Galatians are yet a more pregnant instance. Converted they were unto the faith of Christ and planted in their church-state by the ministry of the same apostle; and although he instructed them in the whole counsel of God, yet it may be justly supposed that he labored in nothing more than to establish them in the knowledge and faith of the grace of God in Christ, and the free justification of believers by faith in him or his blood alone: for this he everywhere declareth to have been his principal aim and design, in the whole course of his ministry. The doctrine hereof they received with so much joy and satisfaction that they valued the apostle as an angel of God, received him as Jesus Christ, and esteemed him above the sight of their own eyes, chapter <480414>4:14,15. But yet after all this, upon a sudden, so as that he was surprised with it and amazed at it, they fell from
87
the doctrine of grace and justification by faith alone, to seek after righteousness as it were by the works of the law: Chapter <480301>3:1,
"O foolish Galatians," saith he, "who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?"
Notwithstanding the evident demonstration of the troth which they had received, and experience of the power of the word, which he mentions, verse 2, yet all on a sudden they apostatsized from it. And as the foundation hereof lay in the uncured folly and vanity of their minds (as we shall see afterward that it doth in all alike cases), yet the strangeness of the manner of it, that it should be so sudden, and, it may be, universal, makes him ask if there were not some strange fascinaion or spiritual witchcraft in it. have we seen persons among ourselves, who in a day or two have renounced all those principles of truth wherein they have been instructed, and embraced a system of notions diametrically opposite unto them, insomuch as some have supposed that there hath been a real diabolical fascination in the matter. Now, this apostasy of the Galatians was such as the apostle peremptorily declares that Christ and all the benefits of his death were renounced therein.
Wherefore, although we may be troubled at it and bewail it, that sundry persons are so ready to fall off from the same truth in the same manner, yet ought we not to think strange of it or be moved by it, seeing that whole churches called and instructed therein, and that particularly, by the apostle himself, did so fall in a short time after their first plantation.
It is more than probable that those who endeavored to make a spoil of the Colossians "by philosophy and vain deceit, after the tradition of men," chap. <510208>2:8, had no small success among them. And such things they were wherewith they were attempted and beguiled as took them off from "holding the Head," turning them aside unto the curious speculations of men "vainly puffed up by their own fleshly minds," verses 18,19. Things of the like nature may be observed in most of the other churches unto whom the epistles are directed.
And in those unto particular persons, as unto Timothy and Titus, he warns them of this readiness of all sorts of persons to apostatize from the
88
truth, giving express instances in some by name who had done so themselves, and sedulously endeavored the overthrow of the faith of others. The holy apostle John lived to see more of these woful turnings aside from the truth and relinquishments of evangelical mysteries. Hence in his epistles he gives an account expressly of the apostasies that were among professors of the gospel, of the seducers, and their pretenses whereby they were promoted, warning believers of the danger thereof, and of sundry duties incumbent on them necessary to their preservation. And the Epistle of Jude is written to the same purpose. It is known, also, how most of the churches unto whom the Lord Jesus Christ granted the favor of his visitation, wherein he tried and judged their state and condition, their stability in and declensions from the truth, were found guilty by him as to some degrees of backsliding and apostasy, for which they were severely reproved.
Certainly we can never enough admire the profound negligence and security of most churches and professors in the world with respect unto a due adherence unto the mysteries and truths of the gospel. Some think that they have such a privilege as that they can never decline from them or mistake about them, nor have done so in the long tract of sixteen hundred years, although they have been plunged into all manner of wickedness and carnal security. Others are wanton and careless under their profession, making little difference between truth and error; or, however, suppose that it is no great achievement to abide in the truth wherein they have been instructed. And these things have brought most churches and places under the power of that apostasy which shall afterwards be discovered. But if the churches thus planted by the apostles themselves were liable unto such defections, and many of them did actually, at least for a season, fall away from most important doctrines of the gospel (from whence, it may be, they had never been recovered if healing bad not been timely applied by apostolical authority and wisdom), can we, who have not their advantages, nor some of the evidences of the truth which they enjoyed, having all the same causes of apostasy, inward and outward, which they had to be tried withal, expect that we shall be preserved, unless we watchfully and carefully attend unto all the ways and means whereby we may so be? But these things will be spoken unto afterward.
89
We may, in the next place, inquire what was the state of the churches after the ending and finishing of the sacred records, and the death of the apostles with all other persons divinely inspired. Here some would have us believe that all things were well, at least for a long season, and some that they are so to this very day. All that was believed and practiced among them must be esteemed almost as sacred as the gospel itself, and be made a part of the rule of our faith and worship. It seems those very churches which, during the days of the apostles, and whilst they were under their inspection, were so prone to mistakes, to follow their own imaginations, or comply with the inventions of others, yea, in sundry instances so as to apostatise from the most important doctrines of the gospel, were all on a sudden, on no other advantage but being delivered from apostolical care and oversight, so changed, established, and confirmed, that they declined not in any thing from the truth and rule of the gospel. For my part, I pay as great a respect and reverence unto the primitive churches of the first, second, and third centuries, as I think any man living can justly do; but that they did in nothing decline from the grace, mystery, truth, or rule of the gospel, that they gave no admittance unto "vain deceit, after the tradition of men, after the rudiments of the world," there are such evidences unto the contrary as none can believe it but those who have a great mind it should be so, and [have] their credulity at their disposal. I shall therefore briefly inquire what was foretold that would ensue among those churches, and what came to pass accordingly.
The apostle Paul tells the elders of the church of Ephesus that
"he knew that after his departing grievous wolves would enter in among them, not sparing the flock," <442029>Acts 20:29.
Though he compares them to devouring wolves, yet are they not bloody persecutors by external force that he doth intend; for that expression, "Shall enter in among you," denotes an admission into the society and converse of the church, under pretense of the same profession of religion. They are, therefore, heretics and seducers, who lie in wait to deceive through various sleights and cunning craftiness, being not (whatever they pretended) really of the church, not of the flock of sheep, no, not in profession, but devouring wolves. The same persons are intended who by Peter are called "false teachers," such as should
90
"privily bring in damnable heresies, denying the Lord that bought them," 2<610201> Peter 2:1.
But the apostle adds, moreover, in the next place,
"Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them," <442030>Acts 20:30.
I do not think that the apostle in that expression, "Also of your own selves," intended precisely any of those who were then personally present with him, or at least it is not necessary that we should so judge; but some that were quickly to succeed in their room and office are intended. And all the perverse things which they would teach, being contradictory to the doctrine of the gospel, contained some degrees of apostasy in them. That they prevailed in this attempt, that the church was leavened and infected by them, is evident from hence, that not long after that church is charged by our Savior to be fallen in sundry things from its first purity, <660204>Revelation 2:4,5. So he assures Timothy that the time would come, and that speedily, as appears by the prescription he makes for its prevention, 2<550401> Timothy 4:1,2, that men "would not endure sound doctrine; but after their own lusts should heap to themselves teachers, having itching ears;" whereby they should "be turned from the truth, and be turned unto fables," verses 3,4; -- a plain prediction of that defection from evangelical truth and purity which was to befall the churches, and did so. And this, with the danger of it, he doth more vehemently urge, as from a spirit of prophecy, 1<540401> Timothy 4:1,2,
"Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils."
By that phrase of speech, "The Spirit speaketh expressly," the apostle understands not a plain, distinct revelation made thereof unto himself alone, but that the infallible Spirit of God, whereby himself and the rest of the apostles were guided, did everywhere testify the same. It is an expression not unlike that he useth, <442023>Acts 20:23, "The Holy Ghost witnesseth in every city;" that is, in all places those who were divinely inspired agreed on the same prediction.
91
And I judge the apostles did everywhere, by joint consent, acquaint the churches that after the gospel had been received and professed for a while, there would ensue a notable apostasy from the truth and worship of it. So Jude tells them, verses 17,18, that "the apostles of our Lord Jesus Christ told them that in the last time there should be mockers, who should walk after their ungodly lusts." This all the apostles agreed in the prediction of, and warned all the churches concerning it, So John expresseth it, 1<620403> John 4:3,
"This is that spirit of antichrist, whereof ye have heard that it should come."
He speaks of the coming of antichrist, and therewithal an apostasy from the faith, as that which they had been fully instructed in. And the apostle Paul mentioneth it as that which not only they were forewarned of, but also acquainted with some particulars concerning; which it was not, it may be, convenient in those days to mention publicly, for fear of offense. "There must," saith he, "be a falling away," or an apostasy from the faith, under the leading of "the man of sin." And saith he,
"Remember ye not, that, when I was yet with you, I told you these things? and now ye know what withholdeth," 2<530203> Thessalonians 2:3,5,6.
He had both told them of the apostasy, and also acquainted them with one particular about it, which he will not now mention. This being the great testimony of the Spirit of God in those days, that the visible church should so fall away from the faith, one of the chief ways whereby Satan brought it to pass was by the advancing of a contrary revelation and principle, -- namely, that this or that church, the church of Rome for instance, was infallible and indefectible, and could never fall away from the faith. By this means he obliterated out of the minds of men the former warnings given by the Spirit unto the churches, so rendering them secure, defeating the ends of the prediction; for hereby he not only led men insensibly into the greatest apostasy, but taught them to adhere invincibly unto what they had done, and with the highest confidence to justify themselves therein. But all those and many other warnings did the Holy Ghost give concerning the defection from the mystery of the gospel which the churches would in succeeding times fall into; which being neglected by
92
secure professors, whilst their faith was weakened and undermined by innumerable artifices, issued in their apostasy. For these things being thus expressly foretold by the Spirit of God himself, we may briefly inquire into the event of the predictions mentioned, and whether indeed they came to pass or no.
An account in general of the state of the church after the days of the apostles we have given us by Hegesippus, who lived in the next age after them, as his words are recorded by Eusebius, lib. 3 cap. 32. Relating the martyrdom of Simon, the son of Cleopas, he adds: "Unto these times the church continued a pure and incorrupted virgin, those who endeavored to corrupt the rule of saving truth, where any such were, lying hid in obscurity. But after that the holy company of the apostles came to their several ends, and that generation was past who heard the divine Wisdom with their own ears, a conspiracy of wicked error, by the seductions of those that taught strange doctrines, began to take place; and when none of the apostles were remaining, they began to set up their science, falsely so called, with open face against the preaching of the truth." We have already seen that there were many declensions in the clays of the apostles themselves; but as they were jealous over all the churches with godly jealousy, -- for having "espoused them to one husband," they took care "to present them as a chaste virgin unto Christ" (the words which Hegesippus alludes unto), and thereon watched against all ways and means whereby as "the serpent beguiled Eve through his subtlety, their minds should be corrupted from the simplicity that is in Christ," by the teaching of other doctrines than what they had received from them, as Paul speaks, 2<471102> Corinthians 11:2-4, -- so by their wisdom, diligence, and watchfulness, they were for the most part soon reduced from their wanderings and recovered from their mistakes. Hence this holy man pronounceth the church a pure virgin during the days of the apostles and their inspection, at least comparatively as to what ensued thereon, for immediately after he acknowledgeth that they were much corrupted and defiled, -- that is, fallen off from "the simplicity that is in Christ," -- intending, probably, those very things wherein after ages made them their example; for things quickly came unto that state in the world, and which yet with the most continueth therein, that men desired no greater warranty for their practice in religion than the shadow or appearance of any thing
93
that was in use or prevailed among those churches, though themselves therein went off evidently from the simplicity that is in Christ.
This account and unquestionable testimony we have in general of the accomplishment of the predictions before mentioned, concerning a declension that was to ensue from the power, purity, and simplicity of the gospel. But whatever is here intended, it must be looked on as the very beginning and entrance of the apostasy that ensued; which can scarce be taken notice of in comparison of that excess which it quickly proceeded unto. In particular, the parts of the sacred predictions mentioned may be reduced unto four heads: --
1. "Men from among themselves speaking perverse things."
2. "Grievous wolves entering in, not sparing the flock."
3. Weariness, and "not enduring of sound doctrine," but turning the mind unto fables, and from the truth.
4. A gradual, secret, mysterious work of a general apostasy in the whole visible church.
And it might be easily demonstrated by instances how all these had their particular accomplishment, until the whole apostasy foretold was formed and completed. We may give some short remarks upon them all: --
1. It cannot be denied but that many of the principal teachers in the first ages of the church after the apostles, especially among those whose writings remain unto posterity, did, in a neglect of the gospel and its simplicity, embrace and teach sundry things, perverse, curious, and contrary to the form of wholesome words committed unto them; whilst, for any thing that appears, they were not so duly conversant in evangelical mysteries, with reverence and godly fear, as it was their duty to have been. It is known how instances hereof might be multiplied out of the writings of Justin Martyr, Irenaeus, Clemens, Origen, Tatianus, Athenaguras, Tertullian, Lactantius, and others; but I shall not reflect with any severity on their names and memories who continued to adhere unto the fundamental principles of Christian religion, though, what by curious speculations, what by philosophical prejudices and notions, by wrested allegorical expositions of Scripture, by opinions openly false and
94
contradictory to the word of God, they much corrupted and debased the pure and holy doctrine of Jesus and his apostles.
2. The "grievous wolves" foretold of, who were to "spoil the flock," I look on as heretics in their various kinds. And on this account it would seem to exceed all belief what multitudes and shoals of all sorts of persons fell off from the mystery and truth of the gospel, after they had been declared unto them and professed by them, which is a full confirmation of the assertion before laid down. But they may in general be reduced unto two heads: --
(1.) Of those who, in a regardlessness and contempt of the gospel which they had received and professed, fell away unto foolish, extravagant, heathenish imaginations, unintelligible endless fancies, for the most part (as is supposed) accompanied with wicked practices, whereby, although they would retain the name of Christians, they completely and absolutely fell off from Christ and his gospel. Such were the Gnostics in all their branches and under their several appellations, Marcionites, Manichees, and others almost innumerable, with whose names, rise, opinions, and course of lives, Epiphanius, Austin, and Philastrius, have filled up their catalogues. It may be said, "They were all of them persons of so great abominations that they deserve no consideration among such as own Christian religion." But the greater the abominations were which they fell into, the more wild, senseless, and wicked were their imaginations, considering the multitudes of professed Christians which fell into them, the more effectual is the testimony they give unto the truth of our assertion; for were there not an inexpressible proneness in the minds of men to relinquish the mystery of the gospel, were it not promoted by unutterable folly and secret enmity against the truth, would it have been possible that so early in the church, taking date immediately from the decease of the apostles, such multitudes of professed Christians should openly renounce those sacred truths for such noxious, foolish imaginations? These are they who are expressly prophesied of, that they should "bring in damnable heresies, denying the Lord that bought them, and bringing upon themselves swift destruction, many following their pernicious ways; by reason of whom the way of truth was to be evil spoken of," 2<610201> Peter 2:1,2: for all their impious opinions and practices were by the heathen objected unto, and charged on
95
Christian religion, as is evident in Origen's reply to Celsus, among others; and so by reason of them "the way of truth was evil spoken of."
(2.) There was another sort of heresies, and so of real apostasy from the mystery of the gospel, whose authors and followers yet pretended an adherence unto and profession thereof. And these may be reduced to two heads: --
[1.] Concerning the person; and,
[2.] Concerning the grace of Christ.
Of the first sort, the principal and most prevalent was that of the Arians in denying his deity; of the latter, that of the Pelagians in opposing his satisfaction, merit, and grace. The first of these was poured out as a flood from the mouth of the old serpent, and bare all before it like a torrent; the latter insinuated itself as poison into the very vitals of the church. The first, as a burning fever, carried present death with it and before it; the latter, as a gangrene or hectical distemper, insensibly consumed the vital spirits of religion. In the flint we have a most woful evidence of the instability of professors, and their readiness to forego the saving mysteries of the gospel; for in little more than half an age after its first rise, the generality of Christians in the world, bishops, priests, and people, fell under the power of it, and in their public confessions renounced and denied the true eternal deity of the Son of God: for, having obtained the patronage of some emperors, as Constantius and Valens, and the suffrage of innumerable prelates, who jointly promoted this heresy by force and fraud, almost the whole world, as to outward profession, was for a season led into this apostasy, wherein some whole nations (as the Goths and Vandals) continued for sundry ages afterward. And for the latter, or Pelagianism, it secretly, subtilely, and gradually, so insinuated itself into the minds of men, that, for the substance of it, it continues to be no small part of that religion which the generality of Christians do at this day profess, and is yet upon a prevalent progress in the world.
This is the second way of the apostasy of professors which was foretold by the Holy Ghost, which so came to pass as that the wounds which Christianity received thereby are not healed unto this day.
96
3. Another way was, that men should grow weary of sound doctrine, and not being able, for the reasons afterward to be insisted on, to endure it any longer, should hearken after fables, and be turned away from the truth. And this no less eminently came to pass than any of the former. About the third century it was that monkish fables began to be broached in the world. And this sort of men, instead of the doctrines of the grace of God, of justification by the blood of Christ, of faith and repentance, of new obedience and walking before God according to the commands of Christ and rule of the gospel, which men grew weary of and could not well longer endure, filled their minds and satisfied their itching ears with stories of dreams and visions, of angelical perfection in themselves, of self-invented devotions, of uncommanded mortifications, and a thousand other foolish superstitions. By such fables were innumerable souls turned from the truth and simplicity of the gospel, thinking that in these things alone religion consisted, despising the whole doctrine of our Lord Jesus Christ and his apostles in comparison of them. These are particularly prophesied of and declared, 1<540401> Timothy 4:1-3. By the hypocrisy and lies, fabulous stories and doctrines of devils, of this sort of men, the body of the Christian people was so leavened and infected with the belief of vain delusions and the practice of foolish superstitions that little or nothing was left sound or wholesome among them.
4. Lastly, The secret working of the "mystery of iniquity," in, under, and by all these ways, and other artifices innumerable, which the subtlety of Satan, with the vanity of the minds and lusts of the hearts of men, made use of, wrought out that fatal apostasy which the world groaned under and was ruined by when it came unto its height in the Papacy. The rise and progress of this catholic defection, the ways, means, and degrees of its procedure, its successful advance in several ages, have been so discovered and laid open by many, so far as the nature of so mysterious a work is capable of a discovery in this world, that I shall not need to repeat here any instance of it, In brief, the doctrine of the gospel was so depraved, and the worship of it so far corrupted, that the waters of the sanctuary seemed, like the river Jordan, to run and issue in a dead sea, or, like those of Egypt, to be turned into blood, that would yield no refreshment unto the souls of men. So was that prophetical parable of our Savior fulfilled, <421912>Luke 19:12-15, etc.
97
Before I proceed to particulars among ourselves in this kind, I shall yet farther confirm our assertion in general by the consideration of the second venture, if I may so say, that God gave the gospel in the world, the second trial which he hath made of many churches and nations, and what hath been the event and success thereof.
During the season spoken of the church was driven into the wilderness, as to its visible profession, where it was secretly nourished by the Spirit and word of God, and the few witnesses unto the truth which yet remained prophesied in sackcloth, ofttimes sealing their testimony (whereby the world was disquieted and tormented) with their blood. But when the time came that God would again graciously visit the remnant of his inheritance, he stirred up, gifted, and enabled many faithful servants of Christ, by whom the work of reformation was successfully begun and carried on in many nations and churches. It is true, they arrived not therein at the purity and peace of the apostolical churches; nor was it by some of them absolutely aimed at. And this quickly manifested itself by the great differences that were among them both in doctrine and worship; whereon those mutual contests and divisions ensued which proved the principal means of obstructing the progress of their whole work, and continueth to do so to this very day. But a state of a blessed and useful recovery it was from that apostasy into errors, heresies, superstitions, and idolatries, which the whole professing church of these parts of the world was fallen into. And many ways did it manifest itself so to be. For, --
1. The doctrine taught by them generally was agreeable to the Scripture, which they strenuously vindicated from the corruptions of the foregoing apostasy, and the worship of the churches was freed from open idolatry.
2. The consciences of men, pressed, harassed, and distorted with innumerable vain affrightments, superstitions, foolish imaginations, and false opinions, whereby they were brought into bondage to their pretended guides of all sorts, and forced unto services, under the name of religious duties, merely subservient unto their carnal interests, were set at liberty by the truth, and directed into the ways of gospel obedience.
3. Multitudes had it given unto them on the behalf of Christ, not only to believe in him, but also to suffer for him; so that no less numbers sealed their testimony with their blood, under the power of those who undertook
98
the patronage of the present apostasy, than did under the rage of the heathens at the first introduction of Christian religion into the world.
4. The fruit which it hath brought forth in many nations, by the real conversion of multitudes to God, their edification and holy obedience, their solid spiritual consolation in life and death, with many other things, do give testimony unto this work that it was of God.
It cannot therefore be denied but that many churches were by the reformation brought into a state of revalescency or recovery from that mortal disease they had been under the power of. But all men know what care and diligence is required to attain perfect health and soundness in such a condition, and to prevent a relapse; which if it should fall out, the last error would be worse than the first. It might therefore have been justly expected from them, and it was their duty, to have gone on in the work of reformation until they had come to a perfect recovery of spiritual health. But instead thereof, things are so fallen out (by whose default God knows) that not only the work hath received little or no improvement among themselves, in the increase of light, truth, and holiness, nor been progressive or successful in the world towards others, but also hath visibly and apparently lost its force, and gone backwards on all accounts. Wherefore, we have here also another sad evidence of the proneness of men to forego the truths of the gospel after they have been instructed in them. I shall instance only in the known doctrines of the reformed churches, aiming especially at what is of late years fallen out among ourselves in a sort of men whom the preceding generations were unacquainted withal, which I shall therefore insist on apart and by itself afterward.
It is not unknown how ready many, yea, multitudes, are in all places to desert the whole protestant faith and religion, casting themselves into the baffled, prostituted remainders of the old apostasy. Every slight occasion, every temptation of pleasure, profit, favor, preferment, turns men unto the Papacy; and some run the same course merely to comply with the vanity of their minds in curiosity, novelty, and conformity unto what is in fashion among men. Some flee unto it as a sanctuary from guilt, as that which tendereth more ready ways for the pacification of conscience than that faith and repentance which the gospel doth require. Some having lost
99
the sense of all religion in the pursuit of their lusts, finding themselves uneasy in their atheism, or disadvantaged by the reputation of it, take shelter in the Roman dress. Some are really entangled and overcome by the power and subtlety of numerous seducers who lie in wait to deceive. By one way and means or another, on motives known to themselves and him who useth them as his engines to subvert the faith, many in all places fall off daily to the Papacy, and the old superstition seems to be upon a new advance, ready to receive another edition in the world; yea, it is to be feared that there is in many places such a general inclination unto a defection, or such an indifferency to all religion, that multitudes want nothing but a captain to conduct them back into Egypt: for whereas they have lost all sense of the power, use, and excellency of that religion, or profession of truth, wherein they have been educated and instructed, and that by giving up themselves unto their lusts and pleasures, which will not fail to produce that cursed effect, they either embrace the Roman religion, to supply the place of that no religion which they had left unto themselves, or if they pretend to soar to such a pitch of reason as to disown the vanity and folly of that profession, and its inconsistency with all the principles of free, generous, and rational minds, they betake themselves for a while unto a kind of skeptical atheism, which, having given them a sorry talkative entertainment for a little space, by debasing and corrupting their minds, gives them up again unto what they did before despise. By such means are the numbers of apostates multiplied amongst us every day.
But there are yet other instances of the proneness of men in foregoing the faith that the church was retrieved unto at the first reformation. How great an inroad hath been made on our first profession, at least an alteration made therein (whether for better or for worse the great day will discover), by that system of doctrines which from its author, and for distinction's sake, is called Arminianism! I am not bound to believe what. Polinburgh affirms in his preface to the second part of Episcopius' works, namely, "That the most of the prelates and learned men in England are of their way and judgment,'' which, as stated by Episcopius, hath many Racovian additions made unto what it was at first; nay, I do believe that what he asserts is false and calumnious unto the persons he intends; -- but yet I
100
wish withal that too much countenance were not given by many unto his insinuation.
A late writer, f5 in a treatise which he calls "A sober and compassionate Inquiry," etc., among other things of the like nature, fancieth that some dislike the church of England on the account of its doctrine; and this they do, as he farther supposeth, because it "doth not so punctually agree with the synod of Dort as they could wish." To evidence the unreasonableness hereof, he informs us, "That no one father or writer of the church, whether Greek or Latin, before St Austin's time, agreed in doctrine with the determinations of that synod; and as for St Austin, he was a devout, good man, but whose piety was far more commendable than his reason;" -- and therefore he rejects it with indignation (as he well may), that "a novel Dutch synod should prescribe doctrines to the church of England, and outweigh all antiquity;" and so closeth his discourse with some unworthy calumnies cast on the divines of that assembly, which were esteemed of the best that all the reformed churches of Europe (that of France alone excepted) could afford at that time.
But the interest of the present design which he had in hand was more regarded in these assertions than that of the truth. It is but a pretense, that those whom he reflects upon do dislike the doctrine of the church of England; for, look upon it as it is contained in the Articles of Religion, the Books of Homilies, and declared in the authenticated writings of all the learned prelates and others for sixty years after the reformation, wherein the doctrine taught, approved, and confirmed in this church was testified unto all the world, and the generality of those reflected on by him do sacredly adhere unto it. It is a defection from this doctrine that is by some complained of, and not the doctrine itself. And how the doctrine of the person before mentioned, or of Curcellaeus, -- of whose works Limborch, in his preface unto them, boasts that they were so earnestly desired in England, -- can be brought into a consistency with that of this church so confirmed and declared, will require a singular faculty in the reconciliation of open multiplied contradictions, and those in the most weighty points of religion, to declare. Let but the doctrine established at the first reformation, as explained and declared in the writings of the principal persons who presided, lived, and died in the communion of this church, -- which are the measure of it in the judgment of all other churches in the world, -- be
101
continued and adhered unto, and there will be neither difference nor complaint on this matter. For the disputes which have been, and which it may be always will be, among learned men, concerning some abstruse and philosophical notions about the order of the divine decrees, predetermination, the nature of human liberty, and the like innumerable, neither ever did nor ever will much disturb the peace of the church; for as they are understood by very few, if by any at all, so the community of Christians are altogether unconcerned with them, either as to their faith or obedience. Differences about them will be ended at the last day; and it may be, as to the great end of the gospel, that is time enough.
But the pretense of this author, "That no one father or writer of the church, Greek or Latin, before St Austin's time, agreed with the determinations of the synod of Dort," is of little importance in this cause; for as I suppose he may not speak this absolutely on his own trial and experience, but rather on the suggestions of others, so it is no more than what is strongly pretended concerning the doctrine of the holy Trinity itself with respect unto the determination and declaration made of it at the council of Nice. And it were to be wished that too much countenance had not been given unto this imagination by Petavius and some others, whose collections of ambiguous expressions out of the ancient writers of the church, and observations upon them, are highly boasted of by our present Photinians. And as, it may be, it will not be easy for this author positively to declare what was the judgment of any one ancient writer on all points of Christian belief, especially on such as had not received an especial discussion from oppositions made unto them in their own days or before them: so it is confessed by all that an allowance is to be given unto general expressions of such writers as seem occasionally to declare their present thoughts on any particular doctrines about which there had never been any controversy in the church; for the proper signification of words themselves, whereby men express their minds, is never exactly stated until the things themselves which they would signify have been thoroughly discussed. Hence the same words have had various uses and divers significations in several ages. And by this rule, whatever be supposed that none of the ancients before Austin were of the same mind with those who assembled at Dort, it may with more truth be affirmed that none of them were otherwise minded but Origen only, and those who were influenced by
102
him, he being by many, on evident grounds, accused to have prepared the way and opened the door both unto Arianism and Pelagianism.
The censure passed on Austin, namely, "That his piety was far more commendable than his reason," is at least as novel as the Dutch synod; for it is not the commendation of his piety, but the disparagement of his reason, that is intended. And I must take the liberty to say, that either this author hath not been much conversant in the writings of this great and holy person, or he is a very incompetent judge of the rational abilities of them in whose writings he is conversant. This confidence in pronouncing a censure so contrary to the concurrent sense of the generality of learned men of all sorts in the church for twelve hundred years savors too much of partiality and prejudice. But it is some relief, that the adversaries of the truth with whom he had to do were never able to discover nor make advantage of the weakness of his reason. It was sufficient for the work whereunto God designed him; which was, not only to check and suppress the many instances wherein sundry crafty persons apostatized from the truths of the gospel, both in his own days and before, but also to give over the light of truth, clearly discovered and strenuously vindicated, unto posterity, for the benefit of the church in all ages. Persons may freely despise the men of their present contests, against whom they have all the advantages which may prompt them thereunto, and they have so much countenance in casting contemptuous reflections on the principal first reformers as not to think therein they invade the bounds of Christian modesty; but what will be the apology for their confidence in such censures of the rational abilities of Austin I cannot conjecture, though the reason of it I can easily guess at. However, it needeth not be much taken notice of, seeing a censure somewhat more severe hath not long since been passed on St Paul himself, by a writer of the same strain and judgment.
There is little ground of fear, as I suppose, that a "novel Dutch synod," as it is called, though consisting of persons delegated from all the principal reformed churches of Europe (that of France only excepted), "should prescribe doctrines to the church of England," seeing in that synod the church of England did rather prescribe doctrines to the Dutch than receive any from them; for the divines which had the pre-eminence of suffrage and authority in that assembly were those of the church of England, sent
103
thither by public authority to testify the doctrine of this church, and to lead the Dutch into the same confession with themselves.
But to return; it is to be feared that as Pelagianism, in its first edition, did secretly and gradually insinuate itself into the animal and vital spirits of the body of the church in those days, proving a poison unto it, so under its new varnish and gilding it will be received, until it diffuse itself into the veins and vitals of the present reformed church-state in the world. This I know, that some pretending a zeal for holiness and reformation of life do yet, with a shameful partiality, charge those doctrines as a principal means of the decay of piety, which they cannot but know were generally believed and avowed then when piety most flourished in this nation. But this is part of that entertainment which the church of England meets with at this day from her degenerate offspring. The doctrine of all the ancient bishops must be traduced, as the means of the decay of piety; and, which increaseth the wonder, it had not this effect till it began to be publicly deserted and renounced I for whether they are the one the cause of the other or no, yet there is a demonstrative coincidence between the originals of our visible apostasy from piety and the admission of these novel opinions, contrary to the faith of the first reformed churches, and that they both bear the same date among us.
But there is yet a greater abomination effectually taking place among us, to the utter overthrow of the faith of some, and the corrupting of the minds of others from the truth of the gospel. This is the leprosy of Socinianism, which secretly enters into the walls and timber of the house, whence it will not be scraped out. It commenced in the world some time before the other spring of a partial apostasy before mentioned; but for a good space it lay fermenting in some obscure places of Poland and the countries adjacent. When the books and writings of the authors and promoters of the opinions called by that name came once to be known and read in other places, they were continually all of them abundantly answered and confuted by learned men of all sorts, so as it was justly hoped it would obtain no great success or progress in the world. But, --
"Latius excisae serpit contagio gentis Victoresque suos natio victa premit."
104
The vanity of the minds of men, their weariness of sound doctrine, which they will endure no longer, whatever they embrace, have given it admission, either in part or in whole, among multitudes who once professed the faith of the gospel: for whereas the whole system of the opinions of those men is but a collection of such errors as formerly perplexed the church and overthrew the faith of many, the principal and most material of them may be referred unto two heads, --
1. Photinianism; and,
2. Pelagianism.
Unto the first are referred their denial of the Trinity, and consequently of the divine person and incarnation of the Son of God. Under the latter, their opposition unto the satisfaction of Christ, the true nature of his priesthood and sacrifice, justification by faith in his blood and the imputation of his righteousness, the efficacy of his grace, and the corruption of our nature by the fall, may be comprised. The denial of the resurrection of the same bodies, the eternity of the punishment of the damned in hell, with other of their imaginations, were also traduced from some of old. The first part of their heresy as yet takes no great place but only among themselves, the doctrine opposite unto it being secured by law, and the interest of men therein who have advantage by the public profession. But yet it is to be feared that the coldness of many in asserting and defending those fundamental doctrines of the gospel which they oppose, yea, their indifferency about them, and the horrid notions, with strange expositions, that some have embraced and do use concerning the person of Christ, do proceed from some secret influence on the minds of men, which the venom of their opinions and sophistical disputes have had upon them. And from a just improvement of their sentiments have proceeded those bold efforts of atheistical imaginations and oppositions unto the Scripture, both the letter and sense of it, which have of late been divulged in public writing; which, being brought from the neighbor nation, do find no slack entertainment by many among us.
But as to the latter branch of their profession, or their Pelagianism, it hath diffused itself among multitudes of persons who were some time of another persuasion, and have yet engagements on them so to be. All that unreasonable advancement of reason in matters of religion which we have
105
amongst us; the new notions men have of the satisfaction of Christ, pretending to the acknowledgment of it, indeed destructive unto it; the noisome conception of the little use of the person of Christ in religion beyond the revelation and confirmation of the gospel; doctrines of the possibility, yea, facility of yielding acceptable obedience unto all evangelical commands without the aids of effectual grace, of the powers and incorruption of our nature, of justification by and upon our own obedience, of the suitableness of all gospel mysteries to unrenewed reason or an unsanctified mind, of regeneration as consisting only in the reformation of our lives; with a rejection of all internal real efficacy in converting grace, and the substitution of morality in the room of grace; with the denial of any influences of grace from Jesus Christ unto the holiness of truth; and many other opinions wherewith men even pride themselves, to the contempt of the doctrine received and established in the reformed churches of old, -- are borrowed out of the storehouses of their imaginations, shall I say, or raked out of their dunghill. And whither the infection may diffuse itself I know not. The resurrection of the same bodies substantially, the subsistence and acting of the soul in its separate state and condition, the eternity of hell torments, the nature of Christ's sacerdotal office as distinguished from his regal, begin to be either questioned or very faintly defended amongst many. And many other noisome opinions there are, about the Scriptures, the nature of God, his attributes and decrees, the two covenants, our union with Christ, the gifts and operations of the Spirit, which some vent as pure mysteries and discoveries of truth, and value themselves for being the authors or maintainers of them, that came all from the same forge, or are emanations from the same corrupt fountain of Socinianism.
We have, as I suppose, sufficiently demonstrated the truth of what we before observed concerning the proneness and readiness of mankind to relinquish and fall off from the mystery and doctrine of the gospel, after it hath been declared unto them and received by them. Withal we have stated the matter of fact, -- namely, that such a defection there hath been, and is in the world at this day; the reasons and causes whereof we are now to inquire into. Only I must premise, that the principal instance designed, and which is among ourselves, I have referred to an especial consideration by itself, wherein we shall inquire into the especial reasons of it, which are superadded unto those more general, which equally respect apostasies of this kind.
106
CHAPTER 4.
The reasons and causes of apostasy from the truth or doctrine of the gospel, and the inclination of all sorts of persons thereunto in all ages, inquired into and declared -- Uncured enmity in the minds of many against spiritual things, and the effects of it in a wicked conversation, the first cause of apostasy.
FOR an entrance into the ensuing discourse, I shall lay down that principle which, I presume, all men will give their assent unto, -- namely, that a defection from the truth of the gospel once professed is a sin of the highest guilt, and that which will issue in the most pernicious events. God himself did frequently complain, by his prophets of old, that his people "had forsaken him," and were gone away from him, -- that is, from the doctrine and institutions of his law, the only means of conjunction and communion between him and them, <052820>Deuteronomy 28:20; 1<090808> Samuel 8:8; 2<143425> Chronicles 34:25; <240507>Jeremiah 5:7,19, <241611>16:11. To convince them of their horrible folly and iniquity herein, he demands of them what iniquity they had seen in him, what inequality in his ways, what disappointments they had met withal, that they should grow weary of his laws and worship, so as to relinquish them for such things and ways as would end in their temporal and eternal ruin, <240205>Jeremiah 2:5, <261825>Ezekiel 18:25: for if there were nothing in them whereof they had cause to complain; if they were all holy, just, and good; if in the observance of them there was great reward; if by them God did them good and not evil all their days, -- there was no apology or excuse to be made for their folly and ingratitude. That so it was with them, that their defection from the law and institutions of God was the highest folly and greatest wickedness imaginable, is by all acknowledged: yea, it will be so by them who at the same time are under a greater guilt of the same kind; for the judgments of men are ofttimes so bribed by their present interests, or corrupted by the power of depraved affections, as to justify themselves in worse evils than those which they condemn in others.
But as it was with the people of old, so it is at present with them who decline from the mysteries or renounce the doctrines of the gospel, after
107
they have been received and professed by them, or have done so at any time: yea, their guilt hath greater aggravations than accompanied the idolatrous revolts of the Jews of old; for the gospel is a clearer revelation of God, and much more glorious, than that which was made by the law. There is therefore no reason to be taken from itself why men should desert it, either in its doctrines and precepts or the worship which it doth require. Nothing can be charged on the gospel, nothing on any thing contained in it or produced by it, which should countenance any in a defection from it. It is in itself a blessed emanation from the eternal Fountain of wisdom and truth, and hath more impressions and characters upon it of divine excellencies than the whole creation besides. Neither hath it any proper operations or effects on the souls of men but what are means and causes of deliverance from their original apostasy from God, with all the evil that ensued thereon, which is all that is evil; for the recovery of lost mankind from a state of darkness, bondage, and misery, into that of liberty, light, and peace, the present favor and future enjoyment of God, with order and mutual usefulness in this world whilst they continue therein, is the great and immediate design of the truths of the gospel. Neither is there any thing that is truly good, holy, just, benign, or useful among men, but what is influenced by them and derived from them. Some there have been, indeed, perhaps in all ages, who, pretending unto the liberty of it, have really been servants of corruption, and have turned the grace of God into lasciviousness; and some have charged the principal doctrines of it as those which give men a discharge from a necessity of holy obedience and the utmost use of their own endeavors therein. And there are those who, being given up to sensuality of life, living under the power of darkness, in the pursuit of secular ends, have no other thoughts of it But what the devils in the possessed man had of our Lord Jesus Christ, -- that it comes to "torment them before the time." And there are not wanting some who fear no evil But from the gospel, who suppose that the minds of all men would be serene and peaceable, that all things would be quiet, flourishing, and orderly in the world, if the gospel were out of it; for whatever disturbances men make themselves, in envy, wrath, malice, persecution of others, the guilt and blame of them shall be charged on the gospel itself. And it is notoriously known how a false pretense of some grants made in, and appointments settled by, the gospel, hath been made use of to countenance some sorts of men in the crafty acquisition and violent possession of
108
worldly power, grandeur, and wealth, venting themselves in ambition, cruelty, luxury, and pride of life. But the iniquity and folly of all these abominations, cursed artifices of the father of lies and fountain of malice, shall be, if God will, elsewhere discovered. At present I shall take it for granted that in itself it is a glorious representation of divine wisdom, goodness, grace, and love; neither doth it produce any effects but whereof God is the immediate author, and will be the everlasting rewarder. Wherefore the reasons and causes of apostasy from the part of the gospel under present consideration, -- that is, the mysteries and truth of its doctrine, -- must be searched for in the minds of them by whom it is forsaken, with the external furtherances that do accompany them.
It is not unnecessary such an inquiry should be engaged into; for things are in that posture and condition in the Christian world in this present age, that if it should be supposed that the lives of professed Christians do make a due representation of the gospel, that the generality of men were led and influenced into that course of life and conversation which they openly pursue by the doctrines and principles of it, it could scarce stand in competition with heathenish philosophy for usefulness unto the glory of God and the good or advantage of mankind. It is not, therefore, the gospel, but it is apostasy from it, which hath produced so many deplorable effects in the world, and which, by drenching mankind in wickedness, makes way for their misery and ruin. And this, in the vindication of the gospel, will be made in some measure to appear in the discovery of the causes and reasons of this apostasy; for let men pretend what they please, unless they have first forsaken the gospel in their hearts and minds, they would not, they could not, forsake all rules of holiness and morality also in their lives.
Again; the prevalency of this defection is so great, and the neglect of men (either intent on their private occasions, desires, and interests, or captivated under the power of it unto the approbation of the greatest and most dangerous evils) so visible and shameful, as that every sincere attempt to warn them of their danger, to excite them unto their duty, or direct them in its performance, whereby the progress of this product of the counsels of hell may be obstructed and themselves defeated, ought to have a candid reception of all those who have a due regard unto the interest of Christ and the gospel in the world, or the everlasting concernments of their own souls.
109
These are the general ends which are aimed at in the ensuing discourses; and if any one of greater abilities for this work shall be hereby provoked, or take occasion from hence, to make a more diligent inquiry into the causes and reasons of that defection from the glory and power of Christian religion which prevails in the world, and shall thereon prescribe more suitable and effectual remedies for the healing of this epidemical distemper, I shall rest abundantly satisfied in the success of this attempt and essay. And the reasons which present themselves to my thoughts are these that follow.
I. That rooted enmity which is in the minds of men by nature unto
spiritual things, abiding uncured under the profession of the gospel, is the original and first spring of this apostasy. So the apostle tells us that "the carnal mind is enmity against God," <450807>Romans 8:7; -- that is, unto the revelation of the will and mind of God in Christ, with the obedience which he requireth thereunto; for of these things doth he there discourse. The nature of this enmity, and how it operateth on the minds of men, I have elsewhere f6 declared at large, and shall not here again insist upon it. It is sufficient unto our present purpose that men, on various accounts, may take upon them the profession of the truths of the gospel whilst this enmity unto spiritual things abides uncured, yea, predominant in their minds. So was it with them of whom the apostle complains that under their profession they manifested themselves, by their wicked lives, to be "enemies of the cross of Christ," <500318>Philippians 3:18; as those also are who, "professing that they know God, do yet in works deny him, being abominable, and disobedient, and to every good work reprobate," <560116>Titus 1:16.
Thus, upon the first preaching of the gospel, many were convinced of its truth, and took upon them its profession, merely on account of the miracles that were wrought in its confirmation, whose hearts and minds were not in the least reconciled unto the things contained in it. See <430223>John 2:23,24; <440813>Acts 8:13.
Some are so far prevailed with as to acknowledge its truth, by the efficacy of its dispensation as an ordinance of God for their conviction and instruction, and yet do not part with their enmity against it. Thus John was among the Jews as "a burning and a shining light," and they rejoiced
110
for a season in his ministry, <430535>John 5:35, insomuch that the body of the people were initiated into his doctrine by the token and pledge of it in baptism, <400305>Matthew 3:5,6; but though all of them confessed their sins, according to his direction, very few forsook them, according to their duty.
When both these concurred, preaching and miracles, in an eminent manner, as when our Savior preached on his feeding five thousand with five barley loaves and two small fishes, being prepared in their minds by the miracle they saw, they were so affected with his doctrine about "the bread of life that came down from heaven," that they cried out, "Lord, evermore give us this bread," <430634>John 6:34; but, their natural enmity unto spiritual things being yet uncured, upon his procedure to instruct them in heavenly mysteries, they put in exceptions to his doctrine, verses 41,52,60, and immediately forsook both him and it, verse 66. And our Savior assigns the reason of their defection to have been their unbelief, and that it was not given unto them of the Father to come unto him, verses 64,65, or the enmity of their carnal minds was yet unremoved. Hence what they esteemed a hard and unintelligible saying, verses 52,60, his true disciples understood to be "the words of eternal life," verse 68.
In process of time, many are prepossessed with notions of the truth of the gospel in their education, by the outward means of instruction that have been applied unto them; but yet, notwithstanding this advantage, they may. still abide under the power of this depravation of their minds.
Evangelical truths being by these or the like means entertained in the minds of men, which are also variously affected with them, they will move and act towards their proper end and design. And hereof there are three parts: --
1. To take off the soul of man from rest and satisfaction in itself, as unto present peace in the condition wherein it is, and hope of future blessedness by its own endeavors; for neither of these are we capable of in our depraved, apostate state. Wherefore the first work of the gospel is to influence, guide, and direct the minds of men to renounce themselves as to these ends, and to seek after righteousness, life, peace, and blessedness, by Jesus Christ.
111
2. The renovation of our minds, wills, and affections, into the image or likeness of God, is another part of its design. And this it doth by presenting spiritual things unto us in that light and evidence, with that power and efficacy, as to transform us into their likeness, or to bring the substantial image of them upon our whole souls, 2<470318> Corinthians 3:18; <490423>Ephesians 4:23, 24; <510310>Colossians 3:10.
3. It engageth the whole soul, in all its powers and faculties, through the whole course of its activity, or in all it doth, to live unto God in all holy obedience, <451201>Romans 12:1.
But when this work, or any part of it, is urged on the consciences and practice of men, they like it not in any measure. The uncured enmity whereof we speak riseth up in opposition unto them all. It begins to suppose that it hath admitted a troublesome inmate, that came in, as it were, to sojourn, and will now be a judge. Whilst the mind is exercised only about the notions of truth in speculation and reasonings, it is satisfied and pleased with them; yea, it will come unto a compliance with its guidance in sundry things and duties which it may perform, and yet abide upon its old foundations of self-sufficiency and satisfaction, <410620>Mark 6:20. But when, in pursuit of the ends before mentioned, the gospel presseth to take men off wholly from their old foundations and principles of nature, to work them unto a universal change in powers, faculties, operations, and ends, to make them new creatures, it proves irksome unto that enmity which is predominant in them; which therefore stirreth up all the lusts of the mind and the flesh, all the deceitful policies of the old man and powers of sin, all carnal and unmortified affections, in opposition unto it. Hence spiritual truths are first neglected, then despised, and at last, on easy terms, parted withal. For men, by conviction, and on rational grounds or motives, whether natural or spiritual, may receive that as truth, and give an assent unto it, which, when it should be reduced unto practice, the will and affections will not comply withal. So it is said of some, that oukj ejdoki>masan tosei, <450128>Romans 1:28, -- "it liked them not," it pleased them not, they approved not of it, "to hold," retain, or keep, "God in their knowledge," or to continue in that acknowledgment of him whereof they were convinced. The inbred notions which they had by the light of nature, with their consideration of the works of creation and providence, gave them conceptions and apprehensions of the being and
112
power of God, verses 19,20. Hereby they are said to "know God," as they did with respect to the things mentioned; that is, the essential properties of his nature, -- "his eternal power and Godhead," verse 21. This knowledge, these notions and conceptions, did immediately direct them to "glorify him as God," in holy worship and obedience, as it is expressed in the same verse; but this, through the depravation of their minds and affections, they liked not, and therefore would not retain this knowledge of him, but gave themselves up unto all abominable idolatries and brutish lusts, which were inconsistent therewithal, as the apostle at large declares. Wherefore, even as unto divine things that are conveyed unto us by natural light, and such as is unavoidable unto all mankind, the will, the affections, and the practical understanding are more vitiated and corrupted than are the preceptive and directive powers of the mind; and hence it was that all the world, who had nothing to conduct them but the light of nature, apostatized from its guidance, and lived in contrariety unto it. They were all rebels against that light which they had; and so will all mankind be without the especial grace of God.
It is so also with respect unto truths communicated by supernatural revelation. It is given as the character of those who were to carry on the great apostasy from the mysteries and worship of the gospel, that
"they received not the love of the truth, that they might be saved," 2<530210> Thessalonians 2:10.
The truth itself, as to the profession of it, they did receive and own for a time; but such an approbation of it, such a love unto it, as should incline them unto obedience, or the improvement of it unto its proper ends, that so they might be saved, they neither had nor endeavored after. This made them prone, on all occasions and temptations, to forego and relinquish the profession of it, to change it for the vilest errors and grossest superstitions; for in such a posture of mind, men's corruptions will prevail against their convictions. First they will stifle the truth as to its operation, and then reject it as to its profession. Let other notions be proposed unto them more suited unto the vanity of their minds or the sensuality of their affections, and they will not fail of a ready entertainment.
There are instances among all sorts of men, how, when they have imbibed persuasions and opinions, even such as are false, vain, and foolish, and
113
have them riveted in their minds by powerful interests or inveterate prejudices, neither the evidence of truth nor the fear of danger can prevail with them for their renunciation or relinquishment. All false ways in Christianity, and that of Mohammedanism, give us examples hereof. But we have two general instances of it that may well fill the minds of men with astonishment. The first is of the Jews, who for so many successive generations, under all manner of difficulties and calamities, continue obstinate in the most irrational unbelief and apostasy from the faith of Abraham their forefather and the expectation of all their ancestors that can enter into the heart of any man to imagine. For many generations, those who from among them have been so convinced of their folly as really and sincerely to embrace the gospel do scarce answer one unto a century of years. The other is in the church of Rome. It is known how that communion aboundeth with men otherwise wise and learned, what kings and rulers of the earth do adhere thereunto; and this they continue to do, and will do so, notwithstanding that the errors, impieties, superstitions, and idolatries of that church are so many and so manifest. Other instances there are sufficiently pregnant to evince that no opinions in religion can be so foolish or contemptible but that some will be found pertinaciously to adhere unto them against all endeavors for their relief, either in the way of God by rational and spiritual convictions, or in the way of the world by persecution.
It may be more may and will be found to be obstinate in error upon trials, with difficulties, dangers, and oppositions, than will on the like trials be constant in the profession of the truth, -- I mean among them who together with its external profession have not received its internal power and efficacy, with the love of it in their hearts: for both sorts receive their notions and apprehensions of things in the same way, and on the same grounds of appearing reasons, though the understanding be imposed on and deceived in the one and not in the other; but error once received under the notion of truth takes firmer root in the carnal minds of men than truth doth or can whilst their minds are so carnal. And the reason of it is, because all error is some way suited unto the mind as thus depraved, and there is nothing in it that is enmity thereunto. Neither in itself nor any of its effects doth the mind dislike it, for being fallen off from the first Truth and
114
Goodness, it wanders and delights to wander in crooked or by paths of its own; for
"God made man upright, but they have sought out many inventions," <210729>Ecclesiastes 7:29.
These it pleaseth itself withal and is conformed unto; for there is somewhat in every error to recommend itself unto the vanity, or curiosity, or pride, or superstition of the carnal mind. But it is otherwise with evangelical truths, which the mind disrelisheth because of its innate enmity unto the things which they propose and exhibit. Hence it is easier, for the most part, to draw off a thousand from the profession of it, who have no experience of its power and efficacy in their souls, than to turn one from an erroneous way, especially if he be confirmed in it by interest and prejudice. And so it is at present in the world. Every sort or party of false professors, as Papists and others, do carry off multitudes of common professors from the truth which they had owned, but seldom do we hear of any one recovered from their snares. Nor need any seducers desire a greater advantage than to have admittance unto their work where persons live in an outward profession of the truth and inward enmity unto it. They shall be filled with proselytes unto satiety.
This was the fundamental cause of that apostasy from the doctrine and truths of the gospel which has prevailed in almost the whole visible church. Had the generality of men received the truth in the love thereof, had they not had a secret enmity in their hearts and minds against it, had not things vain, curious, and superstitious been suited unto the prevailing principles of their minds and affections, they would not, they could not, upon any suggestions or temptations, so easily, so universally, have forsaken the gospel for the traditions of men, nor gone away from Christ to follow after Antichrist, as we know them to have done. But when an external profession of the truth became to be transmitted from one generation to another, the spirit and power of it being wholly neglected, men did but wait for opportunities gradually to part with it, and give it up for any thing else that was suggested unto them, many in the meantime setting their wits on work to find out inventions suited to their lusts and corrupt affections. That it was thus with them who were carried away with the great apostasy, that they did by all outward ways and means, in
115
their lives and conversations, manifest that so it was with them, shall be afterward declared; and had it not been so with them, the event complained of had not ensued.
And herein lies the present danger of the persons, churches, and nations, which at this day make profession of the gospel: for if a pressing trial or vigorous temptation, if a coincidence of various ways and means of seduction, do befall them who have received the truth, but not in the love and power of it, they will be hardly preserved from a general apostasy; for when any attempts shall be made from without upon them, they have treachery from the deceitfulness of their own hearts at the same time working in them, for their uncured enmity against the truth doth but watch for an opportunity to part with it and reject it. Any thing that will but free them from the efficacy of those convictions or power of the traditions under which they are held captive unto the profession of the truth, as it were whether they will or no, shall be cheerfully embraced and complied withal. And the danger hereof doth sufficiently evidence itself in that open dislike of the rule and conduct of the truth which most men testify in the whole course of their lives.
It is plain, therefore, that unless this enmity be conquered or cast out of the mind; unless the mind be freed from its corrupt agency and effects; unless the truth obtain its real power and efficacy upon the soul; unless it be so learned "as it is in Jesus," whereby men, "put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts, and are renewed in the spirit of their minds, putting on the new man, which after God is created in righteousness and true holiness;" unless they love and value it for the effects of spiritual peace, power, and liberty, which it produceth in them, -- there will be found among them little constancy or perseverance in their profession when temptations shall concur with opportunities for a revolt: for who can give security that what hath formerly fallen out amongst the generality of mankind shall not in any place do so again, where the same causes of it do again concur?
Having discovered this first cause of defection from the gospel, we may easily discern what are the only true effectual ways and means of the preservation and continuance of the true religion in any place or among any people where it hath been professed, especially if temptations unto a
116
revolt should abound, and the season be made perilous by advantageous opportunities. Love of the truth, and experience of its power in the hearts of men, will produce this effect, and nothing else [will.] All other means, where these have been wanting, have failed in all places in the world, and will do so again when a time of trial shall come. True religion may be established by law, countenanced by authority, have a prescription of a long profession, or be on other accounts so fixed on the minds of men as that multitudes shall promise the firmest stability in the profession thereof; but there is no security in things of this nature, and we shall quickly see all the hopes that are built upon them vanish into nothing. Convictions or traditions, unto whose power a secret enmity is retained, may make a bluster and noise for a season, but every breath of temptation will carry them away before it. Were it not so with the most of men, had it been possible that so many nations in less than an age should fall into Arianism, after the truth had been so long known and professed among them; or that the body of this nation after a blessed reformation should again relapse into Popery, as in the days of Queen Mary, when many who had professed the gospel east others into flames who continued so to do?
It is greatly complained of that Popery doth increase in this nation; and some express their fears of its farther prevaleney, and that perhaps not without cause. And although there are several other ways whereby men may and do apostatize from the truth, yet all those who take any other measure of things besides their own secular interests, with the corrupt affections of their minds, in wrath, envy, and revenge, do look on this as far the most dangerous, as that which will be most compliant with the predominant lusts of the present age, and most comprehensive to receive the community of men. Besides, by what it hath done formerly, it sufficiently instructs what it is likely enough to do again. Wherefore very many industriously attempt its prevention, as that which would prove (if it should prevail) deplorably ruinous unto the nation and their posterity therein. To this end some implore the aid of authority for the enacting of severe laws for the prohibition of it. This, according to the opinion of late ages, some suppose the most effectual means for the preservation of the truth; for if they can but destroy all that are otherwise minded, the rest of mankind will have the face of peace unto them who are advantaged thereby. Some write books in the confutation of the errors of it, and that to
117
very good purpose. But in the meantime, if there be any thing of truth in reports, the work is as effectually progressive as if no opposition had been made unto it; and we may assure ourselves that these and such like means as these, if they are alone, will never keep Popery out of England, if it should ever have an advantage and opportunity for a return, nor prevent the entrance of any other false way in religion.
As for the use and severity of penal laws, I meddle not with it, as that which is to be referred to the wisdom of our governors. But I must needs say, it seems not to be unto the advantage of truth, or, at least, not unto the reputation of them by whom it is professed, that they should no otherwise be able to preserve its station amongst men. Neither can it be honorable unto any religion, that where it pretends unto all the advantages and rights of truth, and [is] in the real possession of all outward emoluments and supportments, yet that it cannot secure itself or maintain its profession without outward force and violence, things so remote from the first introduction and planting of truth in the world. But these things are not of our present consideration. [As] for the confutation of the errors, superstitions, and idolatrous practices of the church of Rome, in books of controversy, it is no doubt a work good, useful, and necessary in its kind; but when all is done, these things reach but a few, nor will many divert from other occasions to the serious consideration of them. Wherefore some other way must be fixed on and engaged in to secure the truth and interest of protestant religion among us; and this is no other but the effectual communication of the knowledge of it unto the minds, and the implantation of the power of it on the hearts of the people. This is that alone which will root out of them that enmity unto evangelical mysteries and spiritual things which betrays the souls of men into apostasy.
Unless men know what they are to value religion for, and what benefit they really receive by its profession, it is irrational to expect that they will be constant therein when a trial shall befall them. If once they come to say, "It is in vain thus to serve God," or, "What profit is it that we have kept his ordinances?" they will easily admit the yoke of any falsehood or superstition that pretends to gratify them with greater advantages. And at one time or other it will be no otherwise with them with whom this enmity is predominant.
118
But, on the other side, when God by the gospel "shines in the hearts of men, to give them the light of the knowledge of his glory in the face of Jesus Christ;" when they find their consciences set free thereby from the intolerable yokes of superstition and tradition; and that by the word of truth which they do profess they are begotten anew unto the hope of eternal life, their inward man being renewed and their lives reformed thereby; that their expectation of a blessed immortality is well founded on it and safely resolved into it, -- they will, through the effectual supplies of the Spirit of Christ, abide constant in the profession of it, whatever may befall them.
On these terms, on these experienced evidences of truth and goodness, was the gospel first entertained among men, and the reformation of religion first introduced into this nation; for although sundry other things concurred unto its reception and establishment, yet if the minds of multitudes had not received an experience of its power and efficacy unto the ends mentioned, it would never have been of any permanency among us. The mere outward form of true religion is not able to contend with that appearance which error and superstition will represent unto the minds of men, as knowing how much they stand in need thereof.
These things I know are by some despised. They suppose they have surer ways and better expedients for the preservation of the profession of the gospel amongst us than its own power and efficacy. What those ways are we need not conjecture, seeing themselves declare them continually; but they shall not be here spoken unto. But it is to be feared that they may be filled with the fruit of their own imaginations when those things shall fail them wherein they have placed their confidence. Wherefore, if there be a neglect about these things in the ministry and others whose duty it is to promote them, the issue will be sad, it may be beyond what is feared: for if the body of the people be suffered to live without any evidence of an acquaintance with the power of that truth which they do profess, or any demonstrative fruits of it in a holy conversation, we may cry out, "Popery, Popery," as long as we please; but when temptations, opportunities, and interests do concur, their profession will fall from them as dry leaves from a tree when they are moved with the wind. The apostle tells us that those who
119
"went out from them were not of them, for if they had been of them they would have continued with them," 1<620219> John 2:19.
They were among them by the profession of the truth, or they could not have gone out from them; -- but they were "not of them" in the participation of the power of the truth, and "communion thereby with the Father and the Son;" for if they had, "they would have continued with them," -- that is, steadfast in their profession.
This is that which ought to be fixed on the minds of all persons concerned, of all that are zealous for the truth of the protestant religion, or are obliged, what lies in them, to provide for its preservation. When things are come unto the appointed season, when they are issuing in that period which they have a natural tendency unto, all other expedients and devices will be of none effect. A diligent communication unto the body of the people, through the dispensation of the word, or preaching of it, of the power of the truth they profess in all its blessed effects, -- whereon they will have an experience and witness within themselves of the reasons why they ought to abide constantly in its profession, -- will alone secure the continuance of the gospel in succeeding generations. All other means will be ineffectual unto that end; and so far as without this they are or may be effectual, it will be of no advantage unto the souls of men.
That there is a danger at all times of a defection among professed Christians from the truth hath been before evinced. That this danger at present hath many especial circumstances rendering it dangerous in a peculiar manner is in like manner acknowledged by all such as call these things into serious consideration. And it will not, I presume, be denied but that every man, according as he is called and warranted by especial duty, is obliged to his utmost endeavors for the prevention of a revolt from the truth. The whole inquiry is, What is the best way, means, or expedient, to be plied unto this end? And this, I say, is only by the diligent ministerial dispensation of the word, with such an exemplary zeal and holiness in them by whom it is dispensed, and all other things requisite unto the discharge of that work, as may reconcile the hearts of the people unto evangelical truths, beget in them a delight in obedience, and implant the power of the word in their whole souls. Want hereof was that which lost the gospel in former ages, and will do so wherever it is, in this or those
120
which are to come. And I shall not, in my own thoughts, blamably digress from my present subject, if I confirm this opinion with some few obvious considerations; for, --
1. It is the way, the only way, which God hath ordained, and which he blesseth to this end and purpose. None will pretend, as I suppose, that God hath appointed any other way to bring men unto the profession of the truth but by the preaching and dispensation of the word alone. When they are wrought upon or convinced thereby, so as to give up themselves unto the profession of it, it will be hard to find an ordinance of God of another kind for their preservation therein. When the apostle took his last farewell of them who were converted by his ministry at Ephesus, he "commended them to the word of God's grace, which," as he judged,
"was able to build them up, and to give them an inheritance among all them which are sanctified," <442032>Acts 20:32.
A man would think it were a more difficult work to convert men from Judaism or Paganism, or any false religion, unto the profession of the gospel, than to retain them in that profession when they are initiated thereinto: for in that first work there are all sorts of prejudices and difficulties to be conflicted withal, and not the least advantage from any acknowledged principles of truth; but as to the preservation of men in the profession of truth which they have received and owned, the work on many accounts seems to be more expedite and easy. If, therefore, the dispensation of the word, as it is God's ordinance unto that end, hath been a sufficient and effectual means for the former, what reason can be assigned that it should not be so for the latter also, without farther force or violence?
It will be said that the first preachers of the gospel were furnished with extraordinary gifts, whereby their ministry was rendered effectual unto the first conversion of the nations; but whereas now those gifts do cease, the efficacy of the ministry doth so also, and therefore stands in need of such outward assistance as the former did not. I say, for my part, I wish it all the assistance which those unto whom it is committed can desire, so that no force be offered to the consciences or persons of other men. But why shall we not think that the ordinary gifts of the ministry are as sufficient for the ordinary work of it as the extraordinary were for that which was
121
extraordinary? To speak the truth, the difference lieth in persons in the discharge of their duty, and not in the things, gifts, or duties themselves. Were all those who are called, or profess themselves to be called, unto the preservation of the truth of the gospel in the work of the ministry, as conscientiously diligent in the discharge of their duty, as well fitted, according to the rules of the gospel, with those ordinary spiritual gifts which are necessary unto their work and calling, did as fully represent the design and nature of their message unto men in a holy conversation, as those first appointed unto the conversion of the nations were and did, according to their larger measures of grace and gifts, the work would have a proportionate success in their hands unto what it had in the beginning. But whilst those unto whom this charge is committed do neglect the use of this means, which is the ordinance of God unto this purpose, that the truths of the gospel be preserved amongst men; whilst either they judge that the principal end of their office is to capacitate them for secular advantages, and to give them outward rest therein, with the enjoyment of those things which unto the most in this world seem desirable; and therewithal think meet to betake themselves unto other expedients for the preservation of the truth, which God hath not appointed nor sanctified to that end, -- it is no wonder if faith and truth fail from amongst men.
The apostle Paul foresaw that a time would come wherein some men would "not endure sound doctrine, but after their own lusts would heap to themselves teachers, having itching ears," who should "turn them away from the truth, and turn them unto fables," 2<550403> Timothy 4:3, 4; and we may see what course he prescribeth for the prevention of this evil, that it might not proceed unto a general apostasy. It must also be observed that the advice he gives in this case, though originally directed unto one individual person, who was immediately concerned, yet it lies in charge on all that are or shall be called unto the rule of or ministry in the church. This course he proposeth, verses 1, 2, 5, of that chapter:
"I charge thee before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine. Watch in all things, endure afflictions, do the work of an evangelist, make full proof of thy ministry."
122
This is that course and way which he prescribeth for the preservation of the truth against the corruptions of men's minds and the craft of seducers; and the charge of this duty he giveth with so great a solemnity, and urgeth with so many motives emphatically expressed, as manifest of how great moment he conceived it to be.
Perhaps this way of the preservation of the truth and the salvation of the souls of men, by continual laboring in the word and doctrine, with an undergoing of all those difficulties which attend it, is not esteemed so advisable as formerly; for what good would men's lives or preferments do unto them if they should be obliged thus to labor in this sweaty kind of preaching? But if it be so, they must at one time or another be contented to part with the truth and all the advantages they have by the profession of it; for let men turn themselves which way they please, let them traverse their methods and multiply their counsels, to secure religion according to their apprehension, however they may hereby chain their idols, as the heathens did their gods of old to prevent their departure from them, and fix a profession of lies, the truth of the gospel, as unto any useful end of it, will be no otherwise preserved in a nation, church, or people, but by this means of God's appointment.
2. This is such a way and expedient for the preservation of the truth and the profession of the gospel as none can have the impudence to complain of or except against. There is in all places, among all sorts of persons, a pretense of zeal for the retaining of what they conceive to be the truth or right in religion. But the ways which, for the most part, they have chosen unto that purpose have been full of scandal unto Christian religion; so far from being rational means of preserving men in it as that they are effectual to deter them from it. Such is that outward force which hath been now tried in this nation, as elsewhere by all sorts of persons; and wise men may easily observe what it is arrived unto. In the meantime, it is openly evident that, let the end aimed at be never so good, the means used for the attaining of it are accompanied with much evil. What peace or satisfaction they have in themselves who are the prosecutors of this way I know not. It is above my understanding to apprehend that the minds of any Christians can be thoroughly at ease, rejoicing in God through Jesus Christ, whilst they cause others to be terrified, pursued, ruined, and destroyed, merely for that which is their faith and hope in Christ Jesus. But I know not the principles
123
of the minds of other men, the make or constitution of their consciences, nor the rules of their walking before God, much less their prevailing prejudices and interests, that influence them beyond all evidence of reason to the contrary; and therefore they may have a satisfactory peace in this way, though I understand not how. On the other side, those who are practiced upon and forced to suffer in this course of proceeding are filled with alienation from them and their profession by whom they suffer. Hence it is known what mutual animosities, hatreds, contentions, severe reflections, and dreadful scandals, this way is attended withal. We see at this day what clamors and contests are raised about it, what pleas are managed against such procedures, how uncouth it is unto human nature to suffer all extremities for that which men are fully persuaded they deserve well in of mankind; nor can any man give assurance but that, at one time or other, the wheat shall be plucked up instead of tares.
But as to the way now proposed, of preserving the truth by the diligent, effectual dispensation of the word of the gospel unto the generality of the people, who can pretend a provocation by it or take offense at it? No mortal man will be prejudiced by it in any thing that he dares own a concernment in. The devil, indeed, will be enraged at it, not only as that which is designed unto the ruin of his interest and kingdom in the issue, but as that wherein he hath no share, nor can interpose his endeavors; for he is a spirit as restless and active as he is malicious, and loves not to be excluded out of any business that is on foot in the world. Wherefore, although he equally hates the truth in the management of all men, yet in the way of preserving of it before mentioned he can and doth so apparently immix himself and his effectual workings that he is very well satisfied with it; for what he may possibly lose on the one hand in point of truth, he gains ten times more on the other in the loss of love, peace, holiness, with all the fruits of goodness, meekness, and benignity, which ought to be among men. And let him have but his hand effectually in the promotion of this loss, and have the contrary fruits to feed upon, he is little concerned with the profession of truth in this or that way of worship amongst men. Be it, therefore, that he is or will be enraged at this way of preserving the truth, we know that the kingdom of Christ will be no otherwise maintained in the world but by a conquest of his rage; and for those who manage the
124
same design with him, their wrath and envy, which they dare not manifest, will but torment and consume themselves.
3. Setting aside some few instances of violence and blood, consuming the persons of men, as among the Waldenses, Bohemians, and some others, which yet were never totally prevalent, and revolutions of government attended with the like cruelties, as in the days of Queen Mary in England, which was but of short continuance, no instance can be given of the defection of any church or nation from the truth but where there was a neglect of implanting the power of the gospel on the minds and hearts of men by those unto whom that charge was committed. This sinful neglect was that which constantly opened the door unto all apostasy. Wherefore on this foundation the weight of all useful profession of the gospel among us doth depend. And if God will be pleased to put it into the hearts of all them who are concerned in this duty to labor effectually therein, and to give unto the people an example of the power of the gospel in their own holy, humble, useful, fruitful conversation among them, and shall be pleased, moreover, to furnish them with the gifts of his Spirit, enabling them unto a successful discharge of their duty, evangelical truth would certainly receive an unconquerable establishment among us. And it may be it is not suited unto the exigence of this season that any of those who are called and enabled unto this work, being willing to engage their utmost in defense of the truth, especially in this way of its preservation, by leavening the minds of men with a sense of its power and worth, should be prohibited the discharge of their duty. But the purposes of God in all things must stand, and himself be humbly adored, where "his judgments are unsearchable, and his ways past finding out."
Again: this innate and yet uncured enmity unto things spiritual and heavenly becomes a cause and means of apostasy from the truths of the gospel, by filling the hearts of men with a love of sin, and their lives with the fruits of it in wicked works; for men are "alienated and enemies in their mind," in or "by wicked works," <510121>Colossians 1:21. The enmity which is in their minds doth operate and manifest itself in wicked works. And the alienation wherewith this enmity is accompanied is from the "life of God:" <490418>Ephesians 4:18, "Having the understanding darkened, being alienated from the life of God;" that is, from the spiritual, heavenly life of faith and holiness, which God requireth, and whereof he is the end and object. Of
125
this life the truths of the gospel are the spring, rule, and measure. See <440520>Acts 5:20; <490420>Ephesians 4:20, 21. Wherefore, when men are "alienated from the life of God," and through the love of sin are given up unto wicked works, they cannot but secretly dislike and hate that truth, that spiritual and heavenly doctrine, which is the spring and rule of holiness, and whereby both the love of sin and the fruits of it in wicked works are everlastingly condemned. Let, then, men pretend and profess what they please, whilst this enmity is in them as a predominant principle of sin and wicked conversation, they are practically and really enemies unto the gospel itself; and where any persons are so, it is easily imaginable how ready and prone they will be to part with it on any occasion, for none will retain that in their minds which is useless to them, and troublesome unto their principal inclinations, any longer than they have a fair opportunity to part with it. That this frame of mind is an effectual obstruction unto the due receiving of the gospel, our Savior expressly declares: <430319>John 3:19,20,
"This is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved."
Wherever the power of sin abideth, and men are engaged in the practice of it, so as that their deeds are evil, they will not receive the light of the gospel, -- that is, in its own nature and power, and for its proper ends; and when they are, by conviction or any other means, wrought unto a compliance with it, yet they do it but partially and hypocritically, nor can do it otherwise whilst their deeds are evil. So was it with them who are said to believe in Christ. Being some way convinced of the truth of his doctrine, yet would they not confess him, because
"they loved the praise of men more than the praise of God," <431242>John 12:42,43.
By the reigning power of this one sin of ambitious hypocrisy most of them were kept off from any assent unto the gospel; as our Savior speaks unto them,
"How can ye believe, which receive honor one of another, and seek not the honor that cometh from God only?" <430544>John 5:44.
126
With the residue, who were not able wholly to withstand their convictions, it prevailed so far as that they should not receive it sincerely, but partially and hypocritically. Now, that which so effectually keeps the most from giving any admission at all unto the gospel, and which suffers none to receive it in a due manner, will easily prevail, where it abides in its power, unto a total relinquishment of it when occasion is offered.
Seeing, therefore, that all those whose deeds are evil, who through the enmity that is in their minds do give up themselves in their lives unto wicked works, are really alienated from the truths of the gospel, they are and will be ready at all times for a defection from them; for being kept under the dominion of sin, they have no real benefit by them, but rather find them inconsistent with their principal interests and chiefest joys.
Hence is that description which the apostle giveth of those who were evangelically converted unto God: <450617>Romans 6:17,18,
"God be thanked, that ye were the servants of sin, but ye have obeyed from the heart that form of doctrine which was delivered you. Being then made free from sin, ye became the servants of righteousness."
There is no obedience from the heart unto the gospel, no possibility of being cast into the mould of the doctrine delivered in it, unless we be made free from the service of sin.
We may therefore, without scruple, fix [on] this as one principal means and cause of that apostasy from the truth of the gospel which hath been in the world, and which is yet deplorably progressive. Men who love sin and live in sin, whose works are wicked and whose deeds are evil, are all of them in their hearts alienated from the spiritual, holy doctrines of the gospel, and will undoubtedly, on any occasion of temptation or trial, fall away from the profession of them.
What reason have we to hope or judge that drunkards, swearers, unclean persons, covetous, proud, ambitious, boasters, vain, sensualists, and the like enemies of the cross of Christ, should adhere unto the truth with any constancy if a trial should befall them? "Look diligently," saith the apostle,
127
"lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright," <581215>Hebrews 12:15,16.
Esau's birthright was his right unto and interest in the promise of the gospel made unto Abraham. This he, being a profane person, when he was pressed with a little hunger, parted withal for one morsel of meat. And if others, saith the apostle, are like him, profane persons, fornicators, or such as live in any course of sin, if a temptation befall them, and their lusts call to be satisfied, they will for morsels of bread, for the smallest earthly advantages, part with their interest in and profession of the gospel. So he tells us of them who, having put away a good conscience, did make shipwreck of the faith, 1<540119> Timothy 1:19. After men have debauched their consciences by living in sin, they may for a while speed on their voyage with full sails of profession; but if a storm come, if a trial befall them, if they meet with a rock or shelf in their way, they quickly make shipwreck of the faith, and lose that, whatever else they labor to preserve.
What should secure such persons unto any constancy in profession for whilst they are in this condition, it is altogether indifferent unto them, as to their present or future advantage, what religion they are of, or whether they are of any at all or no. It is true, one way of religion may more harden them in sin, lay more prejudices against and hinderances of their conversion, than another; but no religion can do them good or yield them the least eternal advantage whilst they abide in that condition. It will be all one at the last day what religion wicked and ungodly sinners have been of, unless it be that the profession of the truth will prove an aggravation of their sins, <450211>Romans 2:11,12.
Besides, when a temptation unto the relinquishment of the truth doth befall them, it hath nothing but a few traditional prejudices to contend withal. When they are taken off from them, and begin to search themselves for reasons why they should adhere unto the truth which they have outwardly professed, they quickly find in their own hearts a predominant dislike and hatred of that light and truth which they are solicited to part withal; for every man, as our Savior testifieth, hateth the light whose deeds are evil.
This is that which abroad in the world hath lost the gospel so many princes, nobles, and great men, who for a while made profession of it. This
128
is that which is of such dismal abode at this day as to the danger of a general apostasy. All sorts of persons do give up themselves unto the service of sin. The complaint of the prophet is not unsuited to our occasion, <230104>Isaiah 1:4-6. Many are openly flagitious, beyond precedent or example among the heathen. Worldliness, pride, ambition, vanity, in all its variety of occasions and objects, with sensuality of life, have even overrun the world. And that which is of the most dreadful consideration is, that the sins of many are accompanied with the highest aggravation of all provocations, -- namely, that they proclaim them like Sodom, and hide them not, but glory in their shame. In all these things men do really, though not in words, proclaim that they are weary of the gospel, and are ready to leave it; some for any pretense of religion, some for none at all.
And this is the most dangerous posture that any place, church, or people can be found in; for whereas men are of themselves ready and prone unto a spiritual revolt and defection, when this ariseth from and is promoted by the love of sin and a life therein, God is ready also penally to give them up unto such delusions as shall turn them off from the gospel. So the apostle expresseth it, 2<530210> Thessalonians 2:10-12,
"They received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: that they all might be damned who believed not the truth, but had pleasure in unrighteousness."
Where men, under the profession of the truth, will continue profligate in sin, and take pleasure in unrighteousness, God will not always suffer the gospel to be prostituted to give them countenance in their wickedness, but will judicially give them up unto such delusions as shall flood them away into an open apostasy from it.
This was the great cause of that general and almost catholic apostasy that was in the world before the reformation. The body of the Christian people, by such means and on such occasions as shall be afterward declared, were grown worldly, sensual, wicked, and obstinate in sin. The complaints hereof are left on record in the writings of many in those days. And in vain it was for any to attempt to reduce them unto a conformity unto the gospel, especially considering that the most of their guides were no less infected than themselves. Chrysostom was almost the only person, at least
129
he was the most eminent, who set himself in his ministry to stem, if it were possible, the rising tide of impiety and wickedness among all sorts of persons; but instead of any success, his holy endeavors ended in his own banishment and death. All degrees and orders of men undertook the patronage of public sinning against him, and to his ruin. Wherefore there remained but two ways of dealing with the generality of men in such a condition. The one was, according to the advice of the apostle, to "turn away" or withdraw from them, 2<550305> Timothy 3:5, so leaving them out of the communion of the church; the other was, to accommodate religion unto their temper and lusts, whereby a face and appearance of Christianity might be preserved among them. And the generality of their leaders preferring their interest before their duty, the latter way was chosen and gradually promoted.
Hence were opinions and practices invented, advanced, and taken into religion, that might accommodate men in their lusts, or give countenance and pretended relief unto them who were resolved to live in their sins. Such were auricular confession, penances, absolutions, commutations of all sorts, missatical sacrifices for the living and the dead, the church's treasury of merit and power of pardon, suffrage and help of saints, especially purgatory, with all its appendages.
Hereby was the apostasy completed; for men being grown carnal and wicked, there appeared no way to keep them up unto the profession of the gospel but by corrupting the whole doctrine and worship of it, that their lusts might be some way accommodated. To this end external things were substituted in the room of things internal, having the same names given unto them; ecclesiastical things in the room of things spiritual; outward offices, orders, and multiplied sacraments, with their efficacy by virtue of the work wrought, in the place of real conversion unto God, purity of heart, with strict universal holiness; disciplines and corporeal severities in the room of evangelical repentance and mortification; -- nor could the lusts of men have possibly a higher accommodation, whilst any pretense of religion was necessary to be preserved. So formerly did wickedness of life lead the way unto apostasy from the truth. And the whole of the papal apostasy may be reduced unto these two heads: -- First, An accommodation of the doctrine and worship of the gospel unto the carnal minds and lusts of men, with the state of their consciences that ensued
130
thereon; and, secondly, The accommodation of the lusts, ignorance, and superstition of men unto the interests and worldly advantage of the pope and his clergy.
And herein lieth the danger of this age. The great design of the generality of men is, to live in sin with as little trouble at present, and as little fear of what is future, as they can arrive unto. And there are but two ways whereby such a posture of mind may be attempted.
The one is by obliterating all notions of good and evil, all sense of future rewards and punishments, or of God's government in the world. This some in all ages have endeavored: for "the fool hath said in his heart, There is no God;" and thereon are "they corrupt, and do abominable works," <191401>Psalm 14:1. And no age could ever give more instances of this affected atheism than that wherein we live. Neither do any deceive themselves into it, but merely with this design, to live in sin without control from themselves; which is the last restraint they can acquit themselves of. And some of them do please themselves with the attainment of them in the psalmist:
"The wicked, through the pride of his countenance, will not seek after God: God is not in all his thoughts," <191004>Psalm 10:4.
But God hath inlaid the minds of men, antecedently unto all actings of their wills and affections, with such a tenacious and unanswerable witness to the contrary, that it is very difficult for any to bring themselves unto any tolerable satisfaction this way: for "that which may be known of God is manifest in themselves," whether they will or no, <450119>Romans 1:19; neither can they free themselves from prevailing apprehensions that it is "the judgment of God, that they who commit sin are worthy of death," verse 32. Wherefore we have not many instances of men who pretend a senselessness of these things out of principle, or that find no disquietment on the account of sin. And by the most of them this is but pretended. Their outward boasting is but a sorry plaster for their inward fears and vexations; nor will the pretended security of such impious persons endure the shock of the least of those surprisals, calamities, and dangers, which human nature is obnoxious unto in this life, much less of death itself. The end therefore mentioned, be it never so earnestly desired, is not this way to be attained.
131
Another way, therefore, must be found out unto the same end, and this must be by a religion. Nothing but religion can convert men from sin, and nothing but religion can secure them therein. To this purpose is that of our apostle:
"In the last days perilous times shall come. For men shall be lovers of their own selves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God; having a form of godliness, but denying the power thereof," 2<550301> Timothy 3:1-5.
Had they the power of religion in them, they could not give themselves up unto the pursuit of such brutish lusts; and had they not some form or other of it, they could not be secure in their practice: for, --
Sin and conscience are stubborn in their conflict whilst immediately opposed, conscience pleading that there should be no sin, and sin contending that there may be no conscience; but, as nature is corrupted, they will both comply with an accommodation. Wherefore a device to satisfy sin and to deceive conscience will not fail of a ready entertainment; and this is the design in part or in whole of every false way in religion that men apostatize unto from the purity and simplicity of the gospel. See 2<610218> Peter 2:18,19. One way or other is proposed to take men off from the necessity of regeneration and the renovation of their nature into the image of God, in the first place; for this is that lion in the way which deters all sorts of sluggards from attempting any thing seriously in religion. And whereas our Lord Jesus Christ hath placed the necessity of it at the first entrance into the kingdom of God, there is no false way of religion but its first design is to destroy its nature or take away its necessity. Hence some would have it to be only baptism, with the grace it confers by the work wrought; some substitute a moral reformation of life in the room of it, which, as they suppose, is sufficiently severe; and the light within makes all thoughts of it useless; -- for if this point be not well secured, all ensuing attempts to accommodate men with a religion will be in vain; it will still be returning on them, that "except they be born again, they cannot enter into the kingdom of God." Internal sanctification of the whole
132
person, the mortification of all the motions of sin that are in the flesh, with that universal obedience which is required unto the life of God, must also be provided for or against, and yet conscience be satisfied therewithal. Wherefore, if you can obtain that persons who live in sin, and are resolved so to do, not troubling themselves about these things, shall suppose that they may be secured eternally in such a way of religion as you propose unto them, -- that what is wanting in themselves shall be done for them by absolutions and masses, and various supplies out of the church's treasury, with the great reserve of purgatory when things come to the worst, -- there is no great fear (especially if some other circumstances fall in also to promote the design) but that you will find them very ductile and pliable unto your desires. Add hereunto, that the ways whereby any may be interested in these efficacious means of eternal salvation, -- namely, by confession, penances, and alms, -- are possible, yea, easy to persons who never intend to leave their sins. Of this sort are the most of those visibly who every day fall off to the Roman church. And it were to be desired that the wickedness of men did not give grounds of fearing additions to their number; for if there be no assurance of the constancy of men in the profession of the truth, unless their souls and lives are transformed into the image of it (as there is not), certainly those ways wherein men are furiously engaged in the pursuit of their lusts must needs be perilous, and may, without the especial help of divine grace, bring forth a fatal defection.
133
CHAPTER 5.
DARKNESS AND IGNORANCE ANOTHER CAUSE OF APOSTASY.
II. THE second spring or cause of defection from the gospel in any kind,
is that spiritual darkness and ignorance which abides in the minds of men under the profession of the truth.
The gospel may fall under a double consideration:
First, Of the things themselves that are contained, revealed, and proposed therein; -- these are the material objects of our faith.
Secondly, With respect unto the doctrinal way of their declaration.
With respect unto the first, there is a spiritual darkness on the minds of all men by nature, so as that they cannot discern them in their own native form and beauty. With respect unto the latter, men are said to be ignorant, namely, when they do not in a due manner understand and comprehend the doctrines of the gospel, and so perish for want of knowledge. These things being of a distinct consideration, and of different influence into this pernicious event, the first shall be first spoken unto.
1. That there is such a spiritual darkness on the minds of men by nature, and wherein their depravation by sin cloth principally consist, is fully testified in the Scripture, as I have at large elsewhere evinced. f7 Hence all men grant, so far as I know, that there is need of spiritual illumination to enable us to discern spiritual things in a due manner, though all are not agreed in the nature and causes of that illumination. But to deny the thing itself is to deny the gospel, and to make the promises of God of none effect. Now, where illumination is needful, there darkness is to be removed; for the end of the bringing in of light is to dispel darkness. Wherefore, such a depravation of the minds of men in spiritual darkness must be acknowledged, or the gift and grace of God in illumination must be rejected; and they by whom it is done do by their own blindness give new evidence unto the truth which they do oppose, there being no more certain demonstration of the power of darkness in any than for them to affirm that
134
they stand in no need of light to be communicated unto them by the effectual operation of the Spirit of God. As to the nature of this illumination I shall not here dispute, but take it at present for granted that it is an act of His power who of old
"commanded light to shine out of darkness, shining in our hearts, to give us the knowledge of his glory in the face of Jesus Christ," 2<470406> Corinthians 4:6.
There is a glory and beauty in those spiritual things which are the subjects of the truths of the gospel. There is in them the wisdom of God, "the wisdom of God in a mystery," 1<460206> Corinthians 2:6,7, yea, "the manifold wisdom of God," <490310>Ephesians 3:10; the glory of the Lord, which is represented unto believers in the glass of the gospel, 2<470318> Corinthians 3:18, or "the glory of God in the face of Jesus Christ," chapter <470406>4:6; -- things expressly beyond discovery by the use of any means whatever merely natural, 1<460209> Corinthians 2:9,10. Even the philosophers of old contended that there was a beauty in all truth, which would engage the minds and affections of men unto it were they able to discern it; and if they saw and granted this in things natural and moral, which are earthly and exposed unto the common reason of mankind, how much more must it be granted of the truth of things heavenly, spiritual, and divine! See <430312>John 3:12. In brief, whatever there is of divine glory or excellency in the divine nature itself, in any or all of its holy properties, in the great and most glorious effect of them in the person and grace of Christ, in the renovation of our nature into the image of God, in the divine life of faith and obedience, it is proposed unto us in the truths of the gospel.
2. Whatever doctrinal proposition may be made of these things unto the minds of men, yet the things themselves cannot be comprehended nor spiritually discerned without the illumination of the Holy Ghost before mentioned. Hence it follows that men may be instructed in the doctrines of truth, yet, continuing under the power of natural darkness, not discern the things themselves in their own spiritual nature and glory, nor have any experience of their power and efficacy. This all the prayers of holy men in the Scripture for spiritual light and instruction, all the promises of God savingly to enlighten the minds of men, and the descriptions given of that work of his grace whereby he doth effect it, do undeniably evince. One
135
consideration will be sufficient unto our purpose. Whosoever hath a spiritual view and knowledge of these things, his mind will be, and is, certainly changed and transformed into the image of them. So the apostle tells us expressly, 2<470318> Corinthians 3:18,
"We all, with open face beholding as in a glass the glory of the Lord, are changed into the same image."
They are cast into the same mould with the doctrine whereunto they are given up, <450617>Romans 6:17. The mind is united unto the things so discerned, and the image of them is so brought forth therein as that there is an exact conformity between them. But we see by open and palpable experience, that notwithstanding the knowledge which many have of spiritual things, their minds continue carnal and fleshly, filled with corrupt and depraved affections, and are no way changed into the image or likeness of the things themselves. There needs no farther demonstration that men have never had a spiritual view of or insight into the glory of gospel truths, be their doctrinal knowledge of them what it will, than this, that their minds are not renewed thereby, nor transformed into the likeness of them.
Where it is thus with men, they have no stable grounds whereon to abide in the profession of the truth against temptation, opposition, or seduction; for their steadfastness must be an effect of such an assurance in their minds of the truth of the things which they do believe, as will be prevalent against all that force and artifice wherewith they may be assaulted, and such as will not suffer their own minds to be indifferent, careless, or negligent about them. But whence should this arise? Assurance from outward natural sense in spiritual things we are not capable of, nor are they evidenced unto our minds by rational demonstration All the full persuasion or assurance we can have of them, which will be prevalent against temptations and oppositions, ariseth from such a spiritual view of them as gives an experience of their reality, power, and efficacy upon our minds: and this respects both the renovation of the mind itself in light and faith; the adhesion of the will unto the things known and believed, with a holy, heavenly, unconquerable love; and the constant approbation of the good, acceptable, and perfect will of God in all things. Hence this assurance, though it be neither that of sense nor that of reason, yet in the Scripture is compared with them and preferred above them, as that which
136
giveth the mind a more certain satisfaction than they can do, although it be of another kind. And without this it is impossible that men should attain any such evidence or full persuasion of that evangelical truth which they may profess, as to secure them in their profession in such a juncture of circumstances and occasions as they may fall into.
Here, therefore, I place another means and cause of apostasy from the truth of the gospel after it hath been received and professed. Multitudes in all ages have been instructed in the truth, some have been learned and knowing in the doctrines of it; but whereas, by reason of their darkness, as being destitute of spiritual illumination, they did not discern the things themselves which they assented unto, in their supernatural, heavenly nature and glory, and therefore had no experience of their proper power and efficacy on their own minds, affections, and lives, they could not have any such evidence of their truth as would upon trials confirm their adherence unto them or secure them from apostasy.
Had the minds of men been transformed in their renovation to "prove what is the good, and acceptable, and perfect will of God," -- had they by beholding of spiritual things "been changed into the same image from glory to glory, by the Spirit of the Lord," -- they would not have abandoned the most important doctrines of the gospel, as we know them to have done, nor have embraced foolish imaginations in their stead, on every plausible courtship and address unto their fancies How came men under the papal apostasy gradually to desert the principal truths of the gospel and all the spiritual glory of its worship? Not discerning the internal glory and beauty of things evangelical and purely divine, not having an experience of the power of them in and upon their own minds, they chose to comply with, and give admission unto, such things whose outward painted beauty they could discern, and whose effects on their natural and carnal affections they had experience of.
We have seen, in all ages, men learned and skilled in the doctrines of the truth, so as that they might have been looked on as pillars of it, yet to have been as forward as any unto apostasy from it when they have been tried; yea, such have been the leaders of others thereinto. So many of this sort fell into Arianism and Pelagianism of old, as some have done into Socinianism, and many into Popery in our days When such fall away,
137
usually they overthrow the faith of some, and shake the confidence of others.
But the apostle gives a double relief against this temptation: -- first, The stability of God's purpose in the preservation of the elect; and, secondly, The means of preservation in holiness of them that believe, 2<550219> Timothy 2:19. And we may be assured concerning them all, that they never had that intuition into nor comprehension of spiritual things which alone could secure their stability. They never saw so much or that in them for which they should be preferred above all other things. No man who forsakes the truth ever saw the glory of it, or had experience of its power. "They went out from us, but they were not of us," saith the apostle of such persons; "for if they had been of us" (whose fellowship is with the Father, and with his Son Jesus Christ),
"they would no doubt have continued with us: but they went out, that they might be made manifest that they were not all of us," 1<620219> John 2:19.
Thus when the apostle had described the woeful apostasy of some among the Hebrews, he adds concerning them whose preservation he believed,
"But, beloved, we are persuaded better things of you, and things that accompany salvation," <580609>Hebrews 6:9.
Whatever knowledge men may have of the doctrines of the gospel, and whatever profession they may make, unless they have withal those things which are inseparable from salvation, such as is the saving illumination of the Holy Ghost, whereby the darkness of our minds is removed, there can be no assurance that they will always "quit themselves like men," and "stand fast in the faith." And this consideration doth not a little evidence the danger of a defection from the truth which attends the days wherein we live.
For, first, it is from hence that we have such a numerous generation of sceptics in religion among us, -- a sort of men who pretend not to renounce or forsake the truth, only they will talk and dispute about it with the greatest indifferency as to what is true or false. The Scripture, the holy Trinity, the person of Christ, his offices, the nature of justification and grace, whether it be or be not, this or that church, all or any in the world,
138
as to their profession and worship, are weighed in the defiled, tottering scales of bold, irreverent discourses. For some reasons known to themselves, this sort of persons will own the public profession of religion, perhaps be teachers in it. But on all occasions they fully manifest that they are utterly ignorant of the fundamental difference between truth and error, and so give no firm assent unto what they do profess; for this difference lieth in their glory and beauty in themselves, and in their power and efficacy towards us. Spiritual, heavenly truth, by its relation unto the being, infinite wisdom, goodness, love, and grace of God, by the characters of all these things impressed on it and represented by it, is glorious, amiable, and desirable; -- all error, as an effect of darkness, and by its relation unto Satan as the head of the apostasy which drew off our minds from the original essential Truth, is distorted, deformed, and brings the mind into confusion. Truth is powerful and effectual to conform the soul unto God, and to principle it with a love of and power unto obedience; -- error turns the mind aside into crooked and by paths of folly or superstition, or pride and self-advancement. Were men practically acquainted with this difference between truth and error, it would take away that indifferency in their minds unto them which this skeptical humor doth discover. Truth so known in its nature and efficacy will beget that reverence, that love, that sacred esteem of itself, in the souls of men, as they shall not dare to prostitute it to be bandied up and down with every foolish imagination. And from this sort of men, who are commonly the most bold and forward in undertaking the conduct of others, by a pretended generous contempt of their narrow principles, groundless scruples, and pusillanimous fears, nothing is to be expected but a wise and safe compliance with any ways or means of apostasy from the truth which shall be advantageously presented unto them.
And by the means of this darkness, it is easy to conceive how uncertain and unstable the minds of the generality of men, who perhaps also are somewhat ignorant (whereof we shall treat afterward), must needs be in their assent unto the truth and the profession of it, They are no way able to discover it in such a way or manner as to give them an assurance which will be infallibly victorious against temptations and oppositions; nor can they have that holy love unto it which will secure their minds and affections from being enticed and ravished from it. But, all the difference
139
between truth and error which they can discern lying in bare different notions and apprehensions, wherein also they are dark and unskilled, it is no wonder if at any time they make an easy transcursion from the one to the other. So did the body of the people lose the truth gradually under the papal defection without any great complaint, yea, with much complacency and satisfaction; and it is to be feared that multitudes are ready at once to steer the same course if occasion be offered unto them.
From this consideration we may rectify the seeming solecism that is in the profession of religion, or the professors of it. Truth in every kind is the only guide of the mind in all its actings; wherein it proceeds not according unto it, it is always out of the way. Divine truth is the sole conduct of the mind in all its actings towards God; it is the only fountain, immediate cause, and rule of all our obedience. But yet, whereas in other things men generally walk in the light of those sparks of truth which they have received, we see that many by whom divine truth is owned and professed in its greatest purity and highest discovery are ofttimes no less wicked and vicious in their lives, no less enemies unto holiness, no less barren and unfruitful in those good and useful works it guides and directs unto, than those who, having the greatest aversation from it, are, under the conduct of other principles, erroneous and superstitious. Thus the lives of the common sort of Protestants are no better than those of the Papists, nor are theirs to be compared with those of some of the Mohammedans; yea, by the power of false and superstitious apprehensions imposed on their minds and consciences, some are carried out unto greater and more frequent acts of bounty and charity, of the mortification of the flesh, the denial of its sensual appetites and satisfactions, than are to be found among the most who profess themselves to be under the conduct and rule of truth. Hence no profession of religion, be it never so corrupt or foolish, is advanced amongst us, but instantly (at least for a season, and while it is new) it pretends an advantage as unto life and conversation against the truth, measured by the lives of its common professors; yea, this is made the principal motive and argument to prevail with honest and well-meaning people unto a compliance with the profession of their way, because of the effects which (as it is pretended) it produceth in their lives and conversations above those which profess the truth. And how prevalent this pretense hath been among us is known unto all.
140
Wherefore, I say, we cannot allow that the lives of the common sort of professors should be esteemed a just and due representation of the doctrine which they do profess. It is true, that where it is not so men will have no benefit by their profession, nor will they be steadfast in it when a trial shall befall them. Where the mind is internally and really conformed unto the truth, there the actions of the life may be allowed to represent sincerely, though not perfectly, the truths which are believed; and he is no firm Christian in any kind, he is brought into no spiritual order, whose mind doth not receive by the Spirit of Christ the transforming influence of evangelical truth, and who exerts not the power of it in a holy conversation, so as that he is not unwilling that what he believeth may be impartially judged by what he liveth, as to sincerity, though not as to perfection. But if we should allow the lives of men in general to be a rule whereby judgment might be safely passed in these things, it cannot be denied but that sometimes, and in some ages and places, error would, at least for a season, carry it in glory and reputation from the truth, yea, the light of nature from grace, tradition from the Scripture, and the Alcoran from the Gospel.
But we have sufficient ground of exceptions unto this interpretation and exposition of the doctrine of our Lord Jesus Christ, and that without the least apology for the ungodly lives of its professors. Among these, that now insisted on is of the first rank and evidence. Multitudes of those who profess the truth never had a view of its spiritual glory because of the darkness of their minds, and therefore have no experience of its power and efficacy, nor are their hearts and lives influenced or guided by it; for the gospel will not have its effects on the minds of men unless it first communicates unto them those internal spiritual principles which are necessary unto all the operations that it doth require. Put this new wine into old bottles and all is lost, both bottles and wine also. The doctrine of the gospel, taken notionally into the old, unrenewed, corrupt minds of men, is utterly lost as unto all the proper ends of it. And wherever there is a reformation of life, with any diligent attendance unto duties moral or religious, wrought in persons by the light and dispensation of the gospel, they are the immediate effects of those doctrines which it hath in common with the light of nature and the law in its power, and not of those which are peculiarly its own. And this they seem to understand well enough who,
141
finding, either in their own experience, or from the observation they have made of others, how ineffectual the truth of gospel mysteries is towards the minds of carnal men, have upon the matter abandoned the preaching of it, and have taken up only with those principles which are suited unto the light of nature and convictions of the law.
The holiness which the gospel requireth is the transforming of our whole souls into the image and likeness of God, with the actings of renewed nature in a universal approbation of his "good, and acceptable, and perfect will," <451202>Romans 12:2. But this will not be effected unless we can "behold the glory of the Lord" in it, whereby alone we may be "changed into the same image from glory to glory," 2<470318> Corinthians 3:18. Nor can we so behold that glory unless he "who commanded the light to shine out of darkness do shine in our hearts to give us the knowledge of it," chap. 4:6. Hence is the doctrine of it ineffectual in the hearts and upon the lives of many by whom its truth is openly professed.
It is otherwise with every false religion. The motives which they make use of, and the instruments they apply, unto the hearts of men, to effect the reformation of their lives, and to engage them unto such works and duties as they require, are all of them suited either unto their natural light, or unto their superstitions, fears, desires, pride, and other depraved affections. Those of the first sort, -- namely, such as are suited unto natural light, -- are common, in some degree or measure, unto all religion whatever, be it on other accounts true or false. Every thing that is called religion pretends at least unto the improvement of natural light, as did the philosophers among the heathen of old. It urgeth also the law so far as it is made known unto them, though by other presumptions and prejudices some do abate and take off from its force and efficacy, making void the commandments of God through their own traditions. Whatever change is wrought or effected on the minds and lives of men by virtue of these principles, and motives taken from them, doth not belong unto any one way in religion more than another; nor is it to be accounted unto the glory or advantage of any of them. In these things Mohammedanism and all false ways in Christianity have an equal share and interest, unless where, by some corrupt opinions of their own, men deprave the light of nature and the rule of the law itself.
142
Some finding, as they say, more of justice, temperance, veracity, righteousness in dealings, with common usefulness unto mankind, among Turks and Banians, f8 than among the common sort of Christians, do foolishly begin to think that their religion is better than Christianity. But as this scandal will be surely required at the hands of them who give it by their flagitious lives, so it is foolishly and wickedly taken by others; for those truths and laws which produce these effects in them are common unto all religions, and are equally suited unto the light and reason of all mankind, and have more evidence and efficacy communicated unto them by the gospel than by any other kind of religion whatever. And so it is with them among ourselves who would plead an advantage unto their profession by the effects of it in their lives as to a moral conversation, when they can pretend unto no real motive thereunto, -- namely, unto what is good and useful, and not mere affectation and hypocrisy, -- but what is owned and pressed in the doctrine of the gospel which we adhere unto. The differences, therefore, that are in this kind are not from the doctrines men profess, but they arise from the persons themselves who embrace them, with their various lusts, inclinations, and temptations.
It is evident, therefore, that whatever there is of moral good, duty, or usefulness among men in any false way of religion, it all proceeds from those principles and is the effect of those motives which are owned and improved in that which is true; and it may be easily evinced that they are more cultivated and cleared, have more evidence, life, light, and power given them, by the truths of the gospel, than by any other means or way whatever. And where they have not an equal effect upon those who profess that truth which they have on some by whom it is deserted, it is from the power of their own cursed lusts and carnal security. The difference on the part of religion itself consists in what is superadded unto these general principles by any notions of it. Now this, in every false religion, is what is suited unto the natural principles of men's minds, their innate pride, vanity, curiosity, superstition, irregular hopes and fears. Such among the Romanists are the doctrines of merit, of outward disciplines, of satisfactions for sin, of confession, penances, of purgatory, and the like. They were all of them found out to put some awe on the minds, and to have some influence on the lives of men, who had lost all sense of the principles and motives of gospel obedience, though some considerable
143
respect was had unto the benefit and advantage of them by whom they were invented; for why should men labor and beat their brains merely for others, without some income and revenue of advantage unto themselves? And it is no wonder if they produce in many, as they have done, great appearing acts of devotion, many outward works of bounty and charity, yea, in some, real austerities of life and renunciations of the pleasures of the world. I doubt not but that the sensual, wicked paradise of Mohammed doth effectually prevail in the minds of many of his followers unto that kind of virtuous and devout life which they suppose may bring them unto its enjoyment.
The inquiry, then, on the whole matter is, wherefore the truths of the gospel do not produce, in all by whom they are professed, effects as much more excellent than those mentioned as truth is more excellent than error, heavenly light than superstition, faith than frightful apprehensions of feigned torments, true peace and tranquility of mind than outward reputation and glory. And the principal reason hereof is, because such persons as are barren in the knowledge of our Lord and Savior Jesus Christ do not discern those troths in their spiritual nature, nor can therefore take in the power and efficacy of them on their souls.
There is a holiness, obedience, and fruitfulness in good works, wrought, preserved, and maintained by the truth of the gospel, in them who are truly regenerated and sanctified thereby, who receive the proper efficacy of it on their minds and souls, which differ in the whole kind and nature from any thing which the principles and motives before mentioned, which have their efficacy from their suitableness unto the depraved affections of men's minds, can produce; and this alone is acceptable with God. But it must be granted, that where men are ignorant of the power mad unacquainted with the internal efficacy of the gospel, their lives under the profession of the truth may be as bad, and it is a great wonder they are not worse than those of the Papists, of the most erroneous persons, or even of the Mohammedans themselves: for they have many superstitious imaginations and false principles that are suited to put some outward restraint upon their lusts, and to press them unto actions praiseworthy in themselves; but these being no way influenced by such apprehensions, and being not under the power of gospel truth, it is a wonder, I say, if they exceed them not in all manner of wicked conversation. It is not merely the
144
outward profession of the truth, but the inward power of it, that is useful either unto the world or the souls of men.
And hence it is that the preaching of any person which principally dwelleth on and argueth from the things which the light of nature can of itself reach unto, and the convictions which are by the law, is better accepted with, and appears more useful unto, multitudes of common professors, than the declaration of the mysteries of the gospel is: for such things are suited unto the natural conceptions of men and the working of their own reason, which gives them a sense of what efficacy they have; but being in the dark unto the mysteries of the gospel, they neither see their excellency nor experience their power. Nevertheless, they and they only are the true spring, cause, and rule of all acceptable obedience, even "the power of God unto salvation to every one that believeth." From the whole it appears how prone such persons must be unto an apostasy from the truth who have no spiritual light to discern its glory nor to let in the power of it upon their souls.
If, then, we would be established in the truth, if we would stand fast in the faith, if we would be preserved from the danger of that defection from the gospel which the world is prone, disposed, and inclined unto, it must be our principal endeavor to have a spiritual acquaintance with the things themselves that are declared in the doctrine of truth which we do profess, and to have an experience of their efficacy upon our own souls. Mere notions of truth, or the knowledge of the doctrines of it, enabling us to talk of them or dispute for them, will not preserve us. And although this spiritual light be the grace, promise, and gift of God, yet is it that which we are to endeavor after in a way of duty; and the directions ensuing may contribute somewhat towards the right discharge of our duty herein: --
1. Pray earnestly for the Spirit of truth go lead us into all truth. For this end is he promised by our Savior unto his disciples; and there are no teachings like his. If we learn and receive the truths of the gospel merely in the power and ability of our natural faculties, as we do other things, we shall not abide constant unto them in spiritual trials. What we learn of ourselves in spiritual things, we receive only in the outward form of it; what we are taught by the Spirit of God, we receive in its power. The apostle grants that "the spirit of man," his mind, reason, and understanding, is able to
145
conceive of and apprehend "the things of a man," things merely natural, civil, or moral, which are cognate unto human nature; but saith he, "The things of God," the mystery of his wisdom, love, and grace in Christ Jesus, "knoweth no man, but the Spirit of God," and by him are they revealed unto them that do believe, 1<460209> Corinthians 2:9-12. Without his especial aid, men may, by their natural sagacity and industry, attain an acquaintance with the doctrines of truth, so as to handle them (like the schoolmen) with incredible subtilty and curiosity; but they may be far enough for all that from an establishing knowledge of spiritual things. That horrible neglect which is among Christians of this one duty of earnest prayer for the teaching of the Spirit of Christ, that scorn which is cast upon it by some, and that self-confidence in opposition unto it which prevails in the most, sufficiently manifest of what nature is their knowledge of the truth, and what is like to become of it when a trial shall befall them. The least spark of saving knowledge inlaid in the minds of the poorest believers, by the gracious operation of the Holy Ghost, will be more effectual unto the r own sanctification, and more prevalent against oppositions, than the highest notions or most subtle reasonings that men have attained in leaning unto their own understanding. Wherefore the Scripture abounds in examples, instances, and directions for prayer, unto this end, that we may have the assistance of the Holy Spirit in learning of the truth of the mysteries of the gospel, without which we cannot do so in a due manner: <490116>Ephesians 1:16-20,
"Making mention of you in my prayers; that the God of our Lord Jesus Christ, the Father of glory, may give unto you the Spirit of wisdom and revelation in the knowledge of him: the eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, and what is the exceeding greatness of his power to usward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places."
<490314>Chap. 3:14-19,
146
"For this cause I bow my knees unto the Father of our Lord Jesus Christ, of whom the whole family in heaven and earth is named, that he would grant you, according to the riches of his glory, to be strengthened with might by his Spirit in the inner man; that Christ may dwell in your hearts by faith; that ye, being rooted and grounded in love, may be able to comprehend with all saints what is the breadth, and length, and depth, and height; and to know the love of Christ, which passeth knowledge, that ye might be filled with all the fullness of God."
<510201>Colossians 2:1-3,
"I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; that their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; in whom are hid all the treasures of wisdom and knowledge."
2. Rest not in any notions of truth, unless you find that you have learned it as it is in Jesus What it is to learn the truth as it is in Jesus, the apostle fully declares, <490420>Ephesians 4:20-25,
"But ye have not so learned Christ; if so be that ye have heard him, and have been taught by him, as the truth is in Jesus: that ye put off concerning the former conversation the old man, which is corrupt according to the deceitful lusts; and be renewed in the spirit of your mind; and that ye put on the new man, which after God is created in righteousness and true holiness."
This it is to learn the truth as it is in Jesus, -- namely, together with the knowledge of it, to have an experience of its power and efficacy in the mortification of sin, in the renovation of our nature, and transforming of the whole soul into the image of God in righteousness and the holiness of truth. When men learn that they may know, and are satisfied with what they know, without an endeavor to find the life and power of what they know in their own hearts, their knowledge is of little use, and their assent unto the truth will have no stability accompanying of it. The immediate
147
end (with respect unto us) of the whole revelation of the mind and will of God in the Scripture is, that it may put forth a spiritual, practical power in our souls, and that we may do the things which are so revealed unto us. Where this is neglected, where men content themselves with a bare speculation of spiritual truths, they do what lies in them to frustrate the end, and "reject the counsel of God" in them. If, therefore, we would know any evangelical truths in a due manner, if we would have that evidence and assurance of them in our minds which may secure our profession against temptations and oppositions, let us not rest in any apprehensions of truth whose efficacy we have no experience of in our hearts, nor think that we know any more of the mysteries of the gospel than we find effectually working in the renovation of our minds, and the transforming of our souls into the image of the glory of God in Christ.
3. Learn to esteem more of a little knowledge which discovers itself in its effects to be sanctifying and saving, than of the highest attainments in notions and speculations, though gilded and set off by the reputation of skill, subtilty, eloquence, wit, and learning, which do not evidence themselves by alike operations. We are fallen into days wherein men of all sorts, sects, and parties, are vying for the reputation of skill, ability, knowledge, subtilty, and cunning in disputes about religion. And few there are who are cast under such disadvantages by apparent want of learning, but that they hope to make it up one way or other, so as to think as well of their own knowledge and abilities as of other men's. He who hath learned to be meek, humble, lowly, patient, self-denying, holy, zealous, peaceable, to purify his heart, and to be useful in his life, is indeed the person who is best acquainted with evangelical truth. Wherefore, let this knowledge be esteemed, both in ourselves and others, above all that proud, presumptuous, notional, puffing knowledge, which sets up for so great a reputation in the world, and we shall have experience of a blessed success in our pursuit of it.
4. Be not satisfied without a discovery of such a goodness, excellency, and beauty in spiritual things, as may attract your hearts unto them, and cause you to cleave unto them with unconquerable love and delight. This is that necessary, inseparable adjunct, property, fruit, or effect of faith, without which it is not essentially differenced from the faith of devils. That knowledge, that perception and understanding of the truth, which doth not
148
present the things known, believed, perceived, as lovely, excellent, and desirable unto the will and affections, is a "cloud without water," which every wind of temptation will scatter and blow away. Do not, therefore, suppose that you have learned any thing of God in Christ, of the mystery of his grace, of his acceptable and perfect will, unless you see therein such evidence of infinite wisdom, goodness, holiness, love, in all things so suited unto the eternal glory of God and advantage of your own souls, in the uttermost rest, peace, and satisfaction that they are capable of, as that you may admire, adore, delight in them, and cleave unto them with a holy, prevalent, unconquerable love. When you do so, then will you be established in the truth, and be able to bid defiance unto the artifices of Satan, with the solicitations of men, that would withdraw or separate you from it. But I will not farther digress in these discourses.
Ignorance is another occasion of apostasy from the truth, which was named under this head of the depravation of the minds of men. It is the want of a due perception, understanding, or knowledge of the principal doctrines of the gospel, with the evidence which is given unto them, and the use of them in the Scriptures, that we intend hereby. A general knowledge of some doctrines, without an acquaintance with their grounds and reasons, their use and effects in the life of God, is of no value in these things When persons know not in religion what they ought to know, as they ought to know it, or what it is their duty to know, and without the knowledge whereof they can perform no other duty of religion in a right manner, then are they culpably ignorant, and so as to be exposed unto all other evils that may befall them; for whether this be for want of due instruction from others, or want of diligence in themselves to learn, the event is equally pernicious. In the first way, the Holy Ghost assures us that "where there is no vision, the people perish," <202918>Proverbs 29:18. The people will suffer where those whose duty it is so to do are not able to instruct them; for "if the blind lead the blind, both must fall into the ditch." And in general it is affirmed, that the "people are destroyed for lack of knowledge," <280406>Hosea 4:6. Of such ruinous consequence, by one means or other, is the people's ignorance of what it is their duty to know; and by no one way doth it so effectually operate unto their destruction as by this of disposing them to a defection from the truth which they have professed when any trial or temptation doth befall them.
149
Multitudes, yea, whole nations, are often brought unto an outward general profession of the truth of religion, especially with respect unto the opposition of any other that is made thereunto. The influence and example of some that are in power and esteem among them, falling in with a season of encouraging circumstances, may produce this effect, where men have little knowledge of what they profess, and less sense of its power and efficacy. So the body of the people of old turned unto the profession of the true religion under the reformation made by Josiah; nevertheless, as the prophet observes, "they did it not with their whole hearts, but feignedly," <240310>Jeremiah 3:10. They did it not out of love to the truth, or a cordial respect unto the ways of God, but in a hypocritical compliance with their ruler. The conversion of the northern nations after they had possessed the western parts of the Roman empire was a pledge of what their future profession was like to prove. The first conversion of the world was by the laborious preaching of apostles, evangelists, and others, accompanied with many miraculous operations, exemplified in holiness of life, and patience under all sorts of persecutions; and by this means none were received or admitted into the profession of Christian religion but such as were personally convinced of its truth, instructed in its mysteries, conformed in their lives to its precepts, and engaged unto its profession against persecution. But in these latter conversions, some kings, rulers, or potentates, being dealt withal by popes or other princes, and thereon (perhaps with no small influence from secular considerations) admitting of the Christian religion in opposition unto Paganism, their allies, kindred, and subjects, usually followed them therein; having indeed little more of Christianity than the administration of some external rites, and a relinquishment of their old idols for the new saints proposed unto them. By this means their first profession of Christianity was laid in profound ignorance of the principles and most important doctrines and duties of the gospel. Hence it became most easy for them who were looked on as their guides to lead them into all those foolish opinions, idolatrous practices, superstitious devotions, and blind subjection to themselves, whence at length issued the fatal apostasy. Knowing but little of what they ought to have known, and delighting not in obedience unto what they did know, they willingly embraced themselves, and God judicially gave them up unto, those strong delusions which turned them wholly from the gospel.
150
Thus the generality of this nation hath received and professed the protestant religion in opposition unto Popery; and no doubt many did so through a sincere and effectual conviction of its truth, upon the first reformation. But it is so come to pass, that what through their own supine negligence and carelessness about all things invisible and eternal, what through the sloth, ignorance, laziness, and wretched indifferency in religion, of some of those that should instruct them, multitudes are become shamefully ignorant of the rudiments and principles of that religion which they account themselves to profess. So hath it been almost in all ages and places after profession became national. Many will not make use of the means of instruction which they have, and more want that means in an effectual measure. Nor, it may be, can there be an instance given where there hath been sufficient care taken, or at least sufficient provision made, for the instruction of the body of the people in all parts of it; neither is that ordinary course of the ministry which is passant in the world sufficient to this purpose. Can any man who knows any thing of the gospel, or of the nature of men with respect unto spiritual things, once suppose that the reading of prayers unto a people, or the rehearsing of a sermon without zeal, life, power, or evidence of compassion for the souls of men, accompanied with a light, vain, worldly conversation (as it is with many), should answer the apostolical pattern of laying the foundation, and then carrying on of men by continual instruction unto perfection? From hence (as also from other reasons obvious unto all impartial observers) it is that "darkness covers the earth, and gross darkness the people," ignorance prevailing on all sorts of men. Some will not learn, some have none to teach them, some are engaged in the pursuit of sensual lusts and vanities, some swallowed up in the love of and cares about the things of the world; few in any age have been conscientiously diligent in the things which are of eternal concernment unto them.
This was that which facilitated the papal apostasy, from whence it took its rise, and by which it received its progress. Those who would on the motives mentioned be accounted Christians, and which it was the interest of the pretended presidents in religion to have so esteemed, being profoundly ignorant, they first accommodated the practices of religion unto their carnal, superstitious minds, and then gradually led them into all errors and fables; for they were blind, and knew not whither they went. So
151
were the important truths of the gospel abandoned for monkish dreams, for legends of foolish, lying miracles, and other heathenish superstitions. It was by ignorance, I say, principally, that the people gave themselves up unto the power of seducers; which enabled the architects of the Roman apostasy to carry them into opinions, ways, and practices, suited unto their secular interest: and so sensible have they been of their advantage hereby, as that some of them have commended ignorance, as the most useful qualification of the people in religion!
We may therefore well fix this as another cause, or occasion at least, of apostasy. When men are ignorant of the religion which themselves profess, as to its doctrines, and the principal grounds of them; when they are like the Samaritans, who understood not their own religious worship, which they had received by tradition, but "worshipped they knew not what," <430422>John 4:22, -- they are no way able to defend themselves against the least impressions of seducers. They may plod on in the old track of some formal outward duties, but if any one meet them in their way, it is easy for him to turn them out of it. So the apostle, showing the danger that professors were in because of apostatical seducers, assigns the means of their preservation to be
"the unction which they had received, whereby they knew all things," 1<620219> John 2:19,20,27.
Had they not been taught and instructed in the truth, they could not, at such a season, have persevered in the profession of the faith. Yea, such persons are very ready to think that there is something worthy their consideration in what is proposed unto them by the most corrupt seducers, whereas they have really found nothing in what themselves have so long professed; for no man can find any real benefit, profit, or advantage, in that whereof he is ignorant. So it is said that some by
"good words and fair speeches deceive the hearts of the simple," <451618>Romans 16:18.
Every thing they say hath a plausible pretense and appearance unto persons under that character, so as that they are apt to be taken and pleased with it. Hence is that advice of the apostle unto them who design establishment in faith and order:
152
"Brethren, be not children in understanding; howbeit in malice be ye children, but in understanding be men," 1<461420> Corinthians 14:20.
Te>leioi gi>nesqe tai~v fresi<, Be ye complete, perfect," well instructed in your minds, fully initiated into the doctrines of the gospel. Such the apostle calls telei>ouv, "perfect men," 1<460206> Corinthians 2:6; <580514>Hebrews 5:14. Those who, in opposition hereunto, are "children," -- that is, weak and ignorant, -- will also be uncertain and unstable. They will be as children, "tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive," <490414>Ephesians 4:14.
For let some crafty papal emissaries come among this sort of people, and let them confidently tell them that they neither have, nor ever will have, any benefit by the religion they profess, and that they have no evidence or assurance of the truth of it; -- they tell them no more but what they will know to be true if once they take it into consideration; for whereas they have seemed to be "always learning," by resorting to church, and the like outward means whereby religion is expressed, yet they "never came to the knowledge of the truth." Wherefore, when by any means they are put unto a stand, and are forced to consider themselves, they are amazed to find how little it is that they believe of the religion which they profess, or know of the ground of what they would be thought to believe.
Let such persons add (as they will not fail to do) that with them of Rome is full assurance, that none ever mistook the way who accompanied them that are of the old religion, which their forefathers professed so many ages before this new-fangledness came up, which hath filled all things with confusion, disorder, sects, and divisions, whereas before all were of one mind (which was the most plausible argument of Paganism against Christianity), every troublesome personal circumstance of their present condition makes them inclinable to believe that it may be as they say. Let them tell them, moreover, of the power granted unto the priesthood of their church to pardon all sorts of sins; of the effectual intercession of saints and angels, among whom they may choose out particular patrons and guardians for themselves; of the mercy, grace, goodness, power, and interest in heaven of the blessed Virgin, all continually exercised in the behalf of Catholics; of the miracles that are daily wrought among them; of
153
the wondrous sanctity and devotion which some among them have attained; -- they begin to think that there is somewhat in these things which they can feel or see, whereas in their own religion they can understand little or nothing at all. The "great things" of the gospel are "strange things" unto them; they neither do nor can understand them by all the diligence they think meet to use in this case. But the things now proposed unto them have the nature of tales, which the mind of man is accustomed unto, and apt both to receive and retain. And it is not imaginable how easy a transition will prove from a religion whereof men know little or nothing at all, unto that which at one view presents unto their fancies and senses all that they need believe or do that they may be eternally happy.
Suppose one of another sort to come among such persons, and at once call them off from the profession of that religion which they pretend unto, confidently requiring them to attend wholly unto a light within them, which will be their guide and direct them unto God; -- they find by natural experience that there is some such light within them as that which he seems to propose unto them; for there is so in all men, as the apostle declares, even the light of conscience, accusing or excusing as unto sin or duty, <450214>Romans 2:14,15. Having, therefore, by reason of their ignorance, no experience of any power or efficacy in that religion which themselves profess, they begin to think there is a reality in what is proposed unto them, and so are easily inveigled; for there is no security of his constancy for one moment, when a trial or temptation shall befall him, who hath not light or knowledge enough of the truth to give him some inward experience of the efficacy of what he doth profess.
But it is no way necessary to insist any longer on that which is so evident, both in matter of fact and in the reasons of it. An apostasy from a traditional profession of those truths which indeed men understand not, is easy, and in a time of temptation unavoidable. In all ages, multitudes have thus perished for want of knowledge; for such persons are destitute of defense against any external cause or means of defection. They have nothing in their minds to oppose to force, nothing unto seductions or fraud, nothing to the examples of great leaders, nothing to conflict with the superstition of their own minds; and will therefore, when wind and tide suit the design, comply with any fair pretense for a revolt.
154
And herein lieth no small part of the danger of the public profession of the protestant religion among us. By whose defect principally God knows, but it is incredible how stupidly ignorant multitudes are. Such there are who know no difference in religion, whilst the same names of God and Christ are commonly used, and the same places frequented for worship. Yet will this sort of men show great zeal and earnestness against Popery and other heresies! None more forward to revile, contemn, and prosecute them to their power; as ready as Mohammedans are to persecute Christians, or Papists sincere believers, and that on the same grounds. But if at any time they are put unto a stand, and necessitated to give an account unto themselves of the reason of their own religion, what it is they believe, and why they do so, their confidence will fail them, and, like unto men fallen into cross-paths and ways, they will not know what to do. And on such occasions they are the readiest of all men, in a kind of shame of themselves, to give up the religion which they have professed for any other, wherein it is promised they shall have more skill, and by which they may have some benefit, as it is pretended, whereas by their own they have had none at all.
Whatever, therefore, is amongst us or elsewhere an occasion of ignorance among the people, it doth expose them unto a fatal defection from the truth If those upon whom it is incumbent to instruct them in the knowledge of the truths and mysteries of the gospel are unskillful or negligent in the discharge of their duty, they do what lieth in them to give them up bound hand and foot to the power of their spiritual adversaries; and they will be found chargeable with no less guilt who lay obstructions in the way of others who would willingly labor in the instruction of them unto their power. A man would think, from all circumstances, and all indications of the present inclinations of the minds of men, that it were the chief interest of all that really love the protestant religion to preserve its professors from apostasy or any disposition thereunto. That this will be done effectually without a continual instruction of them in the truths which are to be professed, with their grounds, reasons, and effects, is so fond an imagination as that it deserves no consideration. It is but to build castles in the air, to suppose that men will be kept constant in the profession of religion by outward laws, the observance of external forms, and the secular advantage of some persons by it, wherein they are not
155
concerned. They will not be so, I say, when a trial shall befall them. There is no other means that is appointed of God, or is rational in itself, for the attaining of this end, but that those who are so concerned do what in them lies personally to instruct the people in the truth, encouraging them unto obedience by their own example; and to prevail with them who have the same design to be assisting with them therein. But to cry out of the great danger of protestant religion in the growth of Popery, and at the same time not only to be negligent themselves in the great duty of communicating the real effectual knowledge of it unto the souls of men, but also to lay needless obstructions in the way of others who would sincerely endeavor so to do, is an unaccountable solecism in religion. Either we are not in earnest in our pretended zeal for the truth and our fears of the prevalency of Popery, or we believe not that instruction in the truth is the only means to preserve men in the useful profession of it; which is to renounce the gospel and all rational consideration therewithal, or we are influenced by other things, which we far more esteem than evangelical truth and the purity of religion.
The reformation of the church consisted principally in the deliverance of the people from darkness and ignorance; and if through our neglect they should be reduced again into the same state and condition, they would be a ready prey for the Papacy to seize upon. The advice of the apostle, as to the duty of all gospel ministers and officers in such a season as we are fallen into, is that alone which will preserve us, 2<550401> Timothy 4:1-5.
But it may be supposed that so much labor and diligence in the instruction and teaching of the people, as some assert, is altogether unnecessary. It is enough if they be taught what are the general principles of religion, and do thereon comply with the conduct of the church whereunto they do belong. Besides, if this burden be incumbent on the ministry, that those called thereunto are to have no relaxation from constant, sedulous "laboring in the word and doctrine," and are moreover required to exemplify what they teach in the whole course of their conversation, who would ever take upon him that office that can advantage himself in the world any other way? It must needs prove very burdensome if we have a religion that will not be preserved in the minds of men without all this constant., endless toil and labor. In the Roman church we see how easy a thing it is to keep up the people unto its profession, whilst the clergy are at liberty to pursue and
156
use the pleasures and honors of this world, nor are any of them obliged unto those irksome and endless pains which we seem to require; yea, they find by experience that ignorance in the people is the best expedient to keep them in subjection to the priests, and then all things are secure. I wish that such thoughts as these do not influence the minds of some unto a readiness for a change, if so be it might be effected without hazard. But if more pains, diligence, labor, with perseverance therein, be required by us in the ministers of the gospel and guides of the church, than the Holy Ghost in the Scripture doth plainly, positively, frequently enjoin, let it be rejected and despised. Alas! the best of us, of all that are alive, do come short in many things of the rules and examples that are proposed unto us therein, nor do I know on what grounds or by what measures the most of us do intend to give in our accounts at the last day. Nor is there any more impious opinion, nor more contradictory to the gospel, than that it is enough for the people to be instructed only in the general principles of religion, without any farther improvement or growth in knowledge: for those who are thus called "The people" are, I suppose, esteemed Christians, -- that is, disciples of Jesus Christ, and members of his mystical body; and if they are so, their growth in understanding, their edification in knowledge, their being carried on unto perfection, their acquaintance with the whole counsel of God, with the mysteries of his love and grace in Christ Jesus, are as necessary for them as the "saving of their souls," indispensably depending thereon, can render them. And if we will be ministers of the gospel, it will not be best for us to prescribe unto ourselves our rules and measures of duty. It will be our wisdom to accept of that office on the terms limited by the Holy Ghost, or utterly to let it alone. And we must know, that the more exactly our profession is suited unto the gospel, the less mixture there is in it of any thing human, the more difficult it is thoroughly to instruct men in the knowledge of it. The mind of man is far more apt and able to comprehend and retain fables, errors, and superstitions, than evangelical truths. The former are natural unto it; against the latter it hath a dislike and enmity, until they are removed by grace. Hence, some will make a more appearing proficiency in a false religion in four or five days than others will do in the knowledge of the truth almost in so many years. We may have well-grown Papists in a month's time, that shall be expert in the mysteries of their devotion; and there is another profession that two or three days will bring men unto a
157
perfection in: but slow is the progress of most in learning the truth and mysteries of the gospel. If peculiar diligence and constant sedulity be not used in their instruction, they will be made a prey unto the next opportunity for a defection from the truth.
158
CHAPTER 6.
PRIDE AND VANITY OF MIND, SLOTH AND NEGLIGENCE, LOVE OF THE WORLD, CAUSES OF APOSTASY -- THE WORK
OF SATAN, AND JUDGMENTS OF GOD IN THIS MATTER.
III. THE innate pride and vanity of the minds of men is another means
whereby they are disposed and inclined unto an apostasy from the profession of evangelical truth. With respect hereunto the design and work of the gospel is, to "cast down imaginations, and every high thing that exalteth itself against the knowledge of God," taught therein,
"bringing into captivity every thought to the obedience of Christ," 2<471004> Corinthians 10:4, 5.
The mind of man is naturally lifted up with high thoughts in itself and of itself. That it is sufficient unto all the ends of its being, all the duties of its condition, without any special aid or assistance from above, is the prevailing principle whereby it is acted. Men do not only by nature say,
"With our tongue will we prevail; our lips are our own: who is lord over us?" <191204>Psalm 12:4,
-- "We have a sovereignty over all our outward actions;" but also, that nothing is, or can, or ought to be required of us, but what we have power in ourselves to comprehend, comply withal, and perform. This in all ages of the church, under various forms and pretenses, hath been contended for. The true state of all controversies about the powers of nature and grace is this, That, on the one hand, the minds and wills of men are asserted to be self-sufficient as to internal abilities unto all duties of obedience necessary unto eternal blessedness; on the other, that we have no sufficiency of ourselves, but that all our sufficiency is of God. See 2<470305> Corinthians 3:5, 9:8. This principle, which sprung immediately out of that pride whereby, aiming at an enlargement of our self-sufficiency, we utterly lost what we had, was never yet rooted out of the minds of the generality of professed Christians.
159
In all things the mind of man would be its own measure, guide, and rule, continually teeming with these two evils: --
1. It exalts imaginations of its own, which it loves, applauds, dotes on, and adheres unto. This is the original of heresy, this hath given birth, growth, and progress, to error; for
"God hath made man upright, but they have sought out many inventions," <210729>Ecclesiastes 7:29.
Seeking out and exalting inventions of our own, in things spiritual and religious, is the principal and most pernicious consequent of our fall from that state of uprightness wherein of God we were created.
2. It makes itself the sole and absolute judge of what is divinely proposed unto it, whether it be true or false, good or evil, to be received or rejected, without desire or expectation of any supernatural guidance or assistance; and whatever is unsuited unto its own prejudicate imaginations, it is ready to scorn and despise.
That, therefore, which we are now to demonstrate is, that where this pride and principle are predominant, where the one is not mortified by grace nor the other eradicated by spiritual light, there men can never receive the truths of the gospel in a due manner, and are ready to renounce them when they have by any means been brought unto the profession of them for a season; for, --
The gospel, -- that is, the doctrines of it and truths contained in it, -- is proposed unto us in the name and on the authority of God, having his image and superscription upon it. It hath such impressions of divine wisdom, goodness, grace, holiness, and power upon it, as manifests it to be the "glorious gospel of the blessed God," 1<540111> Timothy 1:11. Hence it ought to be received with a holy reverence, with a due sense of the glory of God, and as his voice speaking unto us from heaven. Hence is the caution of the apostle, that we would "not refuse" or "turn away from him that speaketh from heaven," <581225>Hebrews 12:25. Without this it will never be duly received, truly understood, nor steadfastly believed. It is not to be received as "the word of men, but as it is in truth, the word of God," 1<520213> Thessalonians 2:13. It must be received with that frame of spirit, with that submission, that subjection of soul and conscience, which becomes poor
160
worms of the earth when they have to do with the great and holy God, expressed <011827>Genesis 18:27. So our Savior tells us that "unless we be converted, and become as little children, we cannot enter into the kingdom of God." Unless we deny ourselves and all our own imaginations, unless we become humble and teachable, we can never arrive at a useful acquaintance with the mysteries of it. And he convinced the learned Pharisees that by reason of their pride, vain-glory, and hypocrisy, they could not perceive or understand the doctrine which he taught.
God promiseth that he will teach the meek or humble in judgment: "The meek will he teach his way," <192509>Psalm 25:9. "The secret of the LORD is with them that fear him; and he will show them his covenant," verse 14.
"Whom shall he teach knowledge? whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts," <232809>Isaiah 28:9.
Unless men become as weaned children, as David affirms of himself, <19D102P> salm 131:2, when "his heart was not haughty, nor his eyes lofty," verse 1, God will not teach them. There is, therefore, no such effectual obstruction of divine teachings as the pride of men's minds, which is utterly inconsistent with them. Hence it is that men come with carnal confidence in themselves, the ability and sagacity of their own minds, to the consideration of the gospel and the things contained in it, without the least peculiar awe or reverence of God from whom it is; and hence do they suppose themselves, without more ado, competent judges of the mind of the Holy Ghost in all divine revelations. Can men who have once read the Scripture imagine that this is the way to learn heavenly truth or to partake of the teachings of God? Will the same frame of spirit suffice them in this design as that which they have when they are exercised about their other occasions? When we consider how men for the most part learn the truth, we need not wonder to see how easily they unlearn and forsake it. If the truth at any time be entertained by a soul whose mind is unhumbled and whose affections are unmortified, it is a troublesome inmate, and will, on the first occasion, be parted withal. It is true, we ought to employ the utmost of our rational abilities in the investigation of sacred truth; but yet if therein we follow the conduct of our own minds, diving perhaps into subtilties and niceties, forsaking a humble dependence on the teachings of
161
God, it may be under apprehensions of singular wisdom, we betray ourselves into ruinous folly. This was that which corrupted all the endeavors of the schoolmen, and left them, in the height of their inquiries, to wax vain in their imaginations. The way of handling spiritual things in a spiritual manner, in the words which the Holy Ghost teacheth, -- that is, not with curious, subtile reasonings and inventions of carnal, unsanctified minds, but with that evidence and plainness in argumentation, suited practically to affect the minds and consciences of men, which the Scripture giveth us both example and rule for, -- was despised by them; but they came to the study of sacred things with their minds stuffed and prepossessed with philosophical notions and conceptions, with sophisms, distinctions, and various expressions of the serpentine wits of men, which they mixed with divinity, or the doctrine of the Scripture, woefully corrupting, debasing, and perverting it thereby. Most of their disputes were such as had never had foundation nor occasion in the world, if Aristotle had not invented some odd terms and distinctions, remote from the common understanding and reason of men wiser than himself. To inquire into divine revelation with a holy, humble frame of heart, waiting and praying for divine teaching and illumination of mind, that themselves might be made wise in the knowledge of the mysteries of the gospel, and able to instruct others in the knowledge and fear of God, it never came into their minds; but being furnished and puffed up with a conceit of their own sagacity, philosophical ability, and disputing faculty, harnessed with syllogisms, distinctions, solutions, and most preposterous methods of craft, they came with boldness on Christian religion, and forming it to their own imaginations, dressing it up and exposing of it in foolish terms of art, under a semblance of wondrous subtilty they wholly corrupted it, and drew off the minds of men from the simplicity of the truth as it is in Christ Jesus. Not one article of religion did this proud, self-conceited generation of men leave, that (whether their conclusions were true or false about it) any man could come to the understanding of it who had not been a better proficient in the school of Aristotle than of Christ. To believe and teach the doctrine of the Scripture, though with sound reason and judgment, and in the way of the Scripture to affect the minds and consciences of men, without their philosophical notions, niceties, and distinctions, whereby they had carved a corrupt, depraved, monstrous image of all things, and the knowledge of them, was, among them, to be a heretic or a blockhead. By
162
the pride, confidence, and pretended subtilty of these men was religion totally corrupted, and the fountains poisoned from whence others sought for the waters of the sanctuary. Even what was left of truth among them was so debased, so divested of its native heavenly glory, beauty, and majesty, was rendered so deformed and unsuited unto that spiritual light wherein alone it can be usefully discerned, as to render it altogether useless and inefficacious unto its proper ends. Nor are we ever in more danger to subduct ourselves from under the teachings of God than when we lean unto our own understandings in our inquiries into spiritual things, so as to forget that humble, lowly frame of heart wherein alone we are meet to be taught or to learn in a due manner. And this is one way whereby men, through the innate pride of their minds, are obstructed in the receiving and disposed unto the relinquishment of evangelical truths.
Again; it is confessed that there is nothing proposed unto us in the gospel that is contrary unto reason, as reason is the due comprehension and measure of things as they are in their own nature; for how should there be so, seeing it is in itself the principal external effect of the reason or wisdom of God, which hath given unto all things their natures, properties, and measures? But yet there are things revealed in it which are above the comprehension of reason, as planted in the finite, limited understanding of man; nor is the ground hereof the accidental corruption of our nature, but the essential constitution of its being. There are, I say, divine mysteries in the gospel whose revelation we may understand, but the nature of the things themselves we cannot comprehend. And this reason itself cannot but acknowledge; for whereas it knows itself to be finite, limited, and bounded, how should it be able perfectly to comprehend things infinite, or all the effects of infinite wisdom?
"Can we by searching find out God? can we find out the Almighty unto perfection? It is high as heaven; what can we dot deeper than hell; what can we know? The measure thereof is longer than the earth, and broader than the sea," Job<181107> 11:7-9.
These things so exceed the natural and duly proportionate objects of our understandings as that we cannot find them out to perfection. The reason of man hath nothing here to do, but humbly to comply with the revelations that are made of them.
163
Moreover, there are in the gospel things that are unsuited, yea, contradictory unto reason as it is corrupted. Reason in us is now no longer to be considered merely as it is finite and limited, but as, in the subject and exercise of it, it is impaired, depraved, and corrupted. To deny this, is to deny the fundamental principle and supposition that, in all things, the gospel proceedeth on; that is, that Jesus Christ came into the world to restore and repair our nature. In this state, as it is unable of itself to discern and judge of spiritual things in a due manner, so it is apt to frame unto itself vain imaginations, and to be prepossessed with innumerable prejudices, contrary unto what the gospel doth teach and require; and whatever it doth so fancy or frame, the mind esteems as proper acts and effects of reason as any it exerciseth or is capable of.
With respect unto both these, -- namely, the weakness of reason as it is finite and limited, and the depravation of reason as it is corrupted, -- it is the design of the gospel to bring every thought into captivity unto the obedience of faith; for, --
1. As to the former, it requires men to believe things above their reason, merely on the authority of divine revelation. Things they must believe which "eye hath not seen, nor ear heard, neither have they entered into the heart of man to conceive;" only they are "revealed unto us by the Spirit," 1<460209> Corinthians 2:9,10. It will not admit of an inquiry how those things may be which the mouth of the Lord hath spoken. The sense and meaning of the revelation it may inquire into, but cannot comprehend the things revealed. "Nobis curiositate opus non est post Jesum Christum, nec inquisitione post evangelium; cum credimus nihil desideramus ultra credere, hoc enim prius credimus, non esse quod ultra credere debemus," Tertull. Praescrip. adv. Haeres. And when of old the wise, the scribes, the disputers of this world, would not submit hereunto, under the supposed conduct of their reason, they fell into the most brutish unreasonableness, in judging the wisdom of God to be folly and his power to be weakness, 1<460118> Corinthians 1:18-25. And it is an unparalleled attempt of atheism which some in our days (who would yet be accounted Christians) have engaged in; -- they would exalt philosophy or human reason into a right of judicature over all divine revelations. Nothing must be supposed to be contained in them but what is measurable by its principles and rules. What pretends to be above them, they say ought to be rejected; which is to make
164
itself infinite, or the wisdom and understanding of God finite and limited. Wherefore, as to the things that are revealed in the gospel, because many of them are absolutely above the comprehension of our minds or reasons, they are not the judges of them, but are the servants of faith only in bearing witness unto them; for
"the things of a man knoweth the spirit of man which is in him; but the things of God knoweth no man, but the Spirit of God," 1<460211> Corinthians 2:11.
In brief, to affirm that we can be obliged to believe no more than we can comprehend, or nothing but what we can perfectly understand the nature of in itself, or that we may reject what is really above reason, on a supposition that it is contrary unto reason, is to renounce the gospel, and therewith all divine revelations. And this is spoken not of reason as it is corrupted, but merely as it is human reason, finite and limited.
2. As in things infinite, spiritual, and heavenly, the gospel proposeth unto men things quite above their comprehension, supposing their reason to be pure and incorrupted, only allowing it to be that which is finite and limited; so in things which practically respect the obedience of faith which it doth require, it prescribeth things contrary unto our natural conceptions, or reason as it is in us depraved: for the natural conceptions of our minds about religious duties and the way of living unto God are all of them suited unto the covenant of works, for they are the effects of the remainders of that light which did direct us to walk with God thereby. But hereunto the disposal of things in the covenant of grace is diametrically opposed, so that their accounts will never intermix, <451106>Romans 11:6; yea, the carnal mind, -- that is, reason as it is corrupted, -- acts its contradiction unto the will of God as revealed in the gospel with enmity and hatred, chap. <450807>8:7. And [as] for those duties which are suited unto the light of nature, the gospel doth so change them, with the respect it gives them unto the mediation of Christ and the efficiency of the Holy Spirit, as that corrupted reason defies them, being so qualified, as foreign unto its conceptions. The duties themselves it can approve of, but not of their respect unto Jesus Christ, whereunto they are disposed by the gospel.
Hence it is that of old those who pretended such an absolute sovereignty of their own reason as to admit of nothing as truth but what its dictates
165
complied withal, were of all men the slowest to receive and the forwardest to oppose the mysteries of the gospel; because they were above it in some things, and contrary unto it in more, as it is in most things corrupted, they looked on them as folly, and so despised them. This the apostle declares and records, 1<460102> Corinthians 1:2. Especially was it so among them who, unto the vain imaginations wherein in general "their foolish heart was darkened," had superadded some peculiar sect in philosophy which was of reputation among the wise men of the world; for they conceived and maintained all the maxims of their sect as the absolute dictates of right reason, though most of them were foolish fancies, either taken up by tradition or sophistically imposed on their understandings. Hence, every thing that was contrary unto such principles or inconsistent with them, they looked on as opposite unto reason, and so despised it. Nor is it much otherwise at this day with many Christians, who make the traditional principles of their sect or party the rule whereby every thing that is in religion proposed unto them may be examined. Thus, though the generality of philosophers and wise men at Athens rejected the doctrine of the apostle, yet were there none so forward and fierce in their opposition unto him, so contemptuously proud in their censures of him, as were the Epicureans and Stoics, <441718>Acts 17:18; and the reason hereof was, because the doctrine which he taught was eminently contrary to the maxims of their peculiar sects: for whereas the Epicureans denied the providence of God in the government of the world, the existence of the souls of men after this life, all eternal rewards or punishments, there was no admission of any one word of the apostle's doctrine without a renunciation of all their impious sentiments, and so the ruin of their sect. And as for the Stoics, the fundamental principle of their philosophy was, that a man should look for all blessedness or happiness in and from himself alone, and from the things that were in his own power, as being every way sufficient unto himself for that end. All that the apostle taught concerning the mediation of Christ and the grace of God by him was also diametrically opposite unto this principle. Wherefore those of these two sects opposed him in a peculiar manner, not only from the pride and darkness that are naturally in the minds of men, and are improved by the advancement of corrupted reason above its own proper place and dignity, but from the prejudicate opinions which, on the reputation of their sects, they adhered unto, as assured dictates of right reason in general. And when some such persons as these
166
afterward, upon a general conviction of its truth, took upon them a profession of the gospel, they were the men who corrupted its principal mysteries by their vain philosophy, as the apostle intimates, <510208>Colossians 2:8. So Tertullian,
"Haereses a philosophia subornantur. Inde AEones et formae, et nescio quae, et Trinitas hominum apud Valentinum, [qui] Platonicus fuerat. Inde Marcionis Deus melior de tranquillitate, a Stoicis venerat; et ubi anima interire dicatur ab Epicuraeis observatur; et ut carnis restitutio negatur, de una omnium philosophorum schola sumitur."
We may apply these things unto our present purpose. The design of the gospel, in all its especial truths and mysteries, is to bring every thought into subjection unto the obedience of faith. Hence is that direction which flesh and blood will never comply withal,
"If any man among you seemeth to be wise in this world, let him become a fool, that he may be wise," 1<460318> Corinthians 3:18.
Unless men renounce their carnal wisdom, in all its principles, effects, and operations, they will never become wise with that wisdom which is from above; and he who knoweth not what it is so to become a fool, be he who he will, was never yet wise towards God. Wherefore, when men have taken on them the outward profession of the gospel, they begin to find, upon inquiry, that the mysteries and principles of its doctrine are unsuited unto the natural pride of their minds, and inconsistent with that absolute sovereignty which they would in all things give unto their own reason. Hereon "many inventions are sought out" to cast off the yoke of faith, and to re-enthrone reason in the room thereof; -- not that men depart from the faith with this express design, but this is that which secretly influenceth them thereunto. Hence the generality of those who forsake the truth on this ground and occasion are such as, trusting too soon to their own rational abilities, having neither will, nor humility, nor industry to inquire into the principles and reasons of truth in a due manner, do give up themselves unto the conduct and teaching of others, who have invented opinions more suited unto the innate pride of their minds and carnal reasonings; and some, by an over-earnest pursuit of the workings of their own rational faculties in spiritual things, having subducted their minds
167
from that humble frame wherein alone they are capable of divine teaching, are betrayed into the same miscarriage. All ancient heresies sprung from this root, yea, those of them which are most absurd and foolish, and most diametrically opposite unto right reason, arose from a pretense thereof: for when men will have reason to have an absolute supremacy in religion, it is unavoidable but they must judge that their own is the reason which is intended; and that some may be led hereby into very foolish imaginations is easy to be conjectured, unless we shall suppose all men to be equally wise and sober.
I shall briefly exemplify these things in one instance, and that in a prevalent apostasy from the truth, and which at present is visibly progressive in the world; this is that of Socinianism. And I shall give an instance herein, because the poison of it is highly efficacious where it meets with the complexion and constitution of mind before described, and is more diffused than many are aware of: for although the name of it be generally condemned, and there are some opinions comprised under it whose profession is inconsistent with the interest of the most, yet all those deviations from the truth which we have amongst us, under several denominations, are emanations from that corrupt fountain; yea, the whole of it being a system of opinions craftily suited unto the first notions and conceptions of corrupted reason, and the inbred pride of men's minds, in them who on any account own divine revelation, the first proposal of them finds ready entertainment with many of those whose souls are not prepared and fortified against them by a spiritual experience of the excellency, power, and efficacy, of the mysteries of the gospel. They no sooner hear of them but they know they express what they would have, as gratifying all the corrupt desires and carnal reasonings of their minds.
There are, as was observed before, two sorts of things in the doctrines of the gospel: --
1. Such as are above the comprehension and measure of reason in its best condition, as it is in us limited and confined;
2. Such as are contrary unto it as corrupted and depraved. And unto these two heads is this kind of apostasy reducible.
168
1. What is above reason, incomprehensible by it, those of this way do absolutely reject. Such are the doctrines of the Trinity and of the incarnation of the Son of God. Because the things taught in these doctrines are not comprehensible by their reason, they conclude that they are repugnant unto right reason. And by others the same doctrines are refused, as not compliant with the light that is within them; for the existence of the divine nature in three distinct persons, with the hypostatical union of the natures of God and man in the same person, they cannot acknowledge. These things, so fully, so plainly, so frequently revealed and asserted in the Scripture, so attested by the primitive catholic church, are rejected on no other reason but that they are against reason; nor is there any pretense that they are so, but because they are above it. When they have puzzled themselves with Nicodemus' question, "How can these things be?" they peremptorily deny their existence, because they cannot comprehend the manner of it.
2. As unto those things which are contrary unto reason as corrupted, these they deprave and wrest unto a compliance therewithal. So they deal with the doctrines of the attributes of God, of his eternal decrees, of the office and mediation of Christ, of justification by his righteousness, of the power and efficacy of the grace of the Holy Spirit in the conversion of sinners, and of the resurrection of the dead. Because they cannot bring their reason as corrupted and depraved unto a compliance with these truths, they will force, hale, torture, and rack the truths themselves, to bring them into slavery unto their own reasons, or carnal, fleshly conceptions of spiritual things; for, allowing the words, terms, and propositions wherein they are expressed, they put absurd senses upon them, destructive unto the faith and contrary to the whole scope and design of the Scripture. So do they endeavor expressly to bring every divine revelation into captivity unto the bondage of their own perverse reasonings and imaginations.
It is, therefore, evident that this kind of apostasy springs from no other root but the pride of the minds of men, refusing to admit of evangelical truths on the mere authority of divine revelation, where they are above reason as it is limited, or contrary unto it as corrupted. On these terms the gospel can nowhere keep its station, nor will it forego its prerogative by subjecting itself to be tried by these uncertain measures or weighed in these uneven, tottering balances. The humble, the meek, the teachable, those who
169
are made free and willing to captivate their understandings unto the obedience of faith, are those alone with whom it will abide and continue.
But it may be said, that, this being only one private heresy, of no great extent or acceptation in the world, there is no danger of any influence from it unto a more general defection. So, it may be, it seems unto many; but I must acknowledge myself to be otherwise minded, and that for two reasons: --
1. Because of the advance which it maketh every day in the addition of new, bold, proud imaginations unto what it hath already made its successful attempts in: for, in the pursuit of the same principles with those of the men of this way and persuasion, not a few begin absolutely to submit the Scripture, and every thing contained in it, to the judgment and sentence of their own reason; which is the true form and spirit of Socinianism, visibly acting itself with some more than ordinary confidence. What is suited unto their reason they will receive, and what is not so, let it be affirmed a hundred times in the Scripture, they will reject with the same ease and confidence as if they were imaginations of men like themselves. Both books that are written unto this purpose, and the common discourses of many, do fully testify unto this advance of the pride of the minds of men; and he is careless about these things who seeth not that the next stage is downright atheism. This is that dunghill which such blazing exhalations of pride do at last fall into. And herein do many countenance themselves with a false and foolish pretense that all those whom they differ from are fanatical enemies of reason, when they ascribe unto it all that any man in his wits can so do who believeth divine revelation, and doth not absolutely disavow the corruption of nature by the fall.
2. The poison of these principles is greatly diffused in the world; for hence it is that all those doctrines of the gospel which have any thing of spiritual mystery in them, which are constituent principles of, or do any way belong unto, the covenant of grace, and so not absolutely reconcilable unto reason as corrupt and carnal, are by many so laden with contempt and scorn that it is sufficient to expose any man unto the contumelies of "ignorant, irrational, and foolish," who dares to avow them. Such are the doctrines of eternal predestination, of the total corruption of the nature of men as unto spiritual things by the fall, of the power and efficacy of the
170
grace of God in the conversion of sinners, of the nature and necessity of regeneration, of union with Christ, of justification by the imputation of his righteousness, of the nature of internal, inherent righteousness or evangelical holiness, of the necessity of continual supplies of the Spirit in actual grace unto all duties of obedience, of the power of the Holy Ghost evidencing the divine authority of the Scriptures in and by themselves, with sundry others. Many can see no reason for the admittance of these things, or they cannot see the reason of them; and therefore, although they are fully and plainly declared in the Scriptures, yet are they, by no small generation among us, so derided and exploded as that the very names of them are grown into contempt. But why all this scorn, all this severity? Men may do well to consider, that not long since all the prelates of England owned those doctrines as articles of faith which now they so deride; and although they are not obliged by any divine precept to be of the same judgment with them because it was theirs, yet it may be they are under some obligation from the laws of the land not to renounce the ancient doctrines of the church, and are certainly bound by the laws of Christian modesty and sobriety not to vilify and scorn the doctrines they owned, and all that do profess them.
But it is warrant sufficient unto some for the utmost detestation of any principles in religion, that they have a seeming incompliance with their reason, though apparently corrupted by prejudice and weakened by ignorance. Hence they will not admit that there can be a consistency between the unchangeableness of God's decrees and the freedom of our wills; that justification by the blood of Christ doth not render our own obedience needless; that the efficacy of God's grace and the necessity of our duty are reconcilable. And herein they seem to take along with them, as their security, these two principles, seeing without them they have no foundation to build upon: --
(1.) That reason as it acts in them is the same with right reason in general, -- that whatever respect is due to the one is so to the other. It were well, in the meantime, if prejudices, corrupt affections, and gross ignorance, did not, on great variety of occasions, manifest themselves among this sort of persons; and not only so, but such a course of conversation among some of them as none can think consistent with the divine teachings who believe the Scriptures. But it is so come to pass, that all that humility, meekness,
171
self-diffidence, all that conscientious fear of sinning and practice of holiness, which the word of God makes so necessary unto them who would learn the truth as it is in Jesus, are by many (puffed up with a conceit of their own ability to know all things) utterly disregarded.
(2.) That there is no time or instance wherein those thoughts which seem to us most rational are to be captivated unto the obedience of faith; and yet without this there is no true knowledge of the mind of God in the gospel to be attained. What such principles will carry men out unto in religion were easy to conjecture, if experience did not render conjecture useless in this case.
Wherefore, this pride of the minds of men, refusing to bow or subject themselves unto the authority of divine revelation, designing to exalt self, in its intellectual and moral abilities, in its powers to know what it should and do what it ought, hath in all ages been a great principle of opposition unto and apostasy from evangelical truth: nor was it ever more rampant than in the days wherein we live; for besides that it hath openly spawned that whole brood of errors which some entire sects do espouse, it diffuseth itself in its effects among all sorts of professors of Christianity. An humble subjection of mind and conscience unto the authority of God in his word, -- which alone, upon trial, will be found to answer the experience of believers, -- is the only security against this distemper. This we may, this we ought to, pray for, not only for ourselves, but that it might be given of God unto them who scarce believe that God gives any thing that is spiritual and supernatural unto the souls of men, in any such way as that the effect should depend on the efficiency of grace, and not on their own wills.
Unto this pride, as inseparable from it, we may adjoin that vanity and curiosity that are in the minds of men. These are those which the apostle marketh under the outward sign and effect of them, namely, "itching ears," 2<550403> Timothy 4:3; for hence an inclination and hankering of mind after things novel, vain, and curious, doth arise. Under the power of these affections, men "cannot endure sound doctrine,'' nor will abide in the simplicity of the gospel They know not how to be wise unto sobriety, and to keep their speculations about spiritual things within the bounds of sober modesty; but they are still intruding themselves into things they
172
have not seen, being vainly puffed up by their own fleshly minds, <510218>Colossians 2:18. And as this curiosity hath produced many of these needless, vain opinions, subtle, nice, philosophical disputations and distinctions, wherewith some have filled religion; so from the uncured vanity of mind doth proceed that levity and inconstancy which are in many, whereby they are "tossed to and fro with every wind of doctrine" that blows upon them, from the "cunning sleights of men who lie in wait to deceive."
Unto all we may add carnal pride and ambition (where the outward affairs of the church or the profession of religion are accompanied with such secular advantages of wealth, honor, and rule, as to stir up envy and emulation among men of earthly minds); which, as they have occasioned many scandalous outrages in religion, so they have been the rise and occasion of many heresies also.
IV. Careless security and groundless confidences do betray men into
apostasies from the gospel when unexpected trials do befall them. To give evidence hereunto we may do well to consider the things that ensue: --
1. The Holy Spirit hath sufficiently warned us all that defections and backslidings from the truth would fall out among the professors of it. This hath been already abundantly manifested in the express instances of such warnings and predictions before produced and insisted on. And there is in the word a vehement application made of all these warnings unto us and our duties. Hence are those exhortations and precepts multiplied, to "watch," to "stand fast in the faith," to "be strong and quit ourselves like men" in this matter. Nothing but a diligent attendance unto all gospel duties and a vigorous acting of all gospel graces will preserve us, if the Scripture may be believed. And as for those by whom these things are despised, it is no matter at all what religion they are of.
2. We are foretold and forewarned of the great danger that will attend the professors of the gospel when such a season of apostasy shall by any means come upon them. So prevalent shall the means of it be as that many shall be deceived, and if it were possible even the elect themselves, <402411>Matthew 24:11,24. Such a season is an
173
"hour of temptation that cometh on all the world, to try them that dwell upon the earth," <660310>Revelation 3:10;
and the woful event in them that shall be overtaken with the power of it, in their utter and eternal destruction, is in many instances set before us.
3. It is also plainly intimated that such a season of the prevalency of a defection from the truth shall be a time of great security among the generality of professed Christians. Churches shall be asleep, persons shall cry, "Peace, peace," when that day eometh as a snare.
We are not, therefore, left without sufficient warning in this case, both of the certainty of our trial, the greatness of our concernment, and the danger of security; and yet, notwithstanding all these means of excitation unto a vigorous attendance unto our condition, danger, and duty, it is evident unto every discerning eye how desperately secure are the generality of professors of the gospel with respect unto this evil and the consequents of it. Nothing can awake them unto the consideration of their own state, although their neighbors' houses are set on fire from hell. Love of the world, with prosperity and ease, on the one hand, or the cares and businesses of it on the other, do so take up the minds of men that they are not sensible of any concernment in these things. And we may briefly consider the various ways whereby this security puts forth its ettlcacy in disposing men unto apostasy when they fall into the occasions of it: --
(1.) It doth so by possessing and overpowering them with a proud, careless, supine negligence. Men hear of this evil and the danger of it, but, like Gallio, they "care for none of these things." They know not of any concernment they have in them, nor of any need they have to provide against them. Unto some others, perhaps, these things may belong, but unto them not at all. Those who would press them on their minds and consciences they look on as persons causelessly importunate, or troubled with groundless suspicions and fears. If there be any danger about religion, they doubt not but sooner or later provision will be made against it by law; but as unto any special duty incumbent on themselves with respect unto their own souls, they know nothing of it, nor will consider it, Had not the world been asleep in this security, had not men been utterly regardless of their interest in the truth, it had not been possible that religion should have been so totally corrupted as it was in the Papacy, and yet so few take any
174
notice thereof. At some seasons God raised up among them witnesses for the truth, who not only declared and professed it, but also sealed their confession with their blood; but the generality of Christians were so far from being excited thereby to the consideration of their own concern and duty as that they opposed and persecuted them unto destruction, as the disturbers of the public tranquillity. And it is no otherwise at this day. Many complain of, more fear, a defection from the gospel. It is also evident in how many things the doctrine of it is already by some corrupted by whom it was formerly professed. Instances of as great apostasies as the name of Christianity is capable of are multiplied among us; and yet how few are there that do at all regard these things, or once consider what is either their duty or their danger in such a season!
(2.) It worketh and is effectual by a wicked indifferency as unto all things in religion. Men under the power of this security neither see, nor will understand, nor can be made sensible of, the difference that is between truth and error, piety and superstition, so as to value one more than another. "It is all religion, and it is no more but so. If persons change from one way to another, so as they do not utterly renounce Jesus Christ, they may be saved in the way they betake themselves unto." The profession of such persons attends on all occasions, and an apostasy from the mysteries of the gospel will be but a useful compliance with opportunity.
We judge no men, no party of men, as to their eternal state and condition, upon the account of their outward profession in religion, unless they are open idolaters or flagitious in their lives God only knows how it is between him and their souls The framing of churches (as the church of Rome) according unto men's minds, fancies, opinions, or interests, and then confining salvation unto them, is an effect of pride and folly, as contradictory to the gospel as any thing that can be imagined. But yet there is a wide difference to be made between apostates and others. "Better men had never known the way of righteousness, than, after they have known it, to turn from the holy commandment." Those who have been instructed in the truth of the gospel, and have made profession of it, are for the most part acted by such depraved principles, moved by such corrupt lusts, and do show so much ingratitude against the Lord Jesus Christ in their defection, "denying the Lord that bought them," that they put a peculiar character and mark upon themselves; and although we will
175
not judge any, yet is it our duty to put men in remembrance of the danger that attends such apostasies. So the apostle expressly tells the Galatians, that upon their admittance of legal ceremonies, and falling from the grace of the gospel in the one point of justification, "Christ should profit them nothing," or they should have no benefit by what they yet retained of the profession of the gospel, chap. 5:2-6. And as to those who are carried away by the "strong delusion" of the grand apostasy, foretold 2<530203> Thessalonians 2:3-12, he says plainly that "they shall be damned," verse 12; and Peter also affirms that those who introduce "damnable heresies'' do bring on themselves, and those that follow their pernicious ways, "swift destruction," 2<610201> Peter 2:1,2. So little countenance doth the Scripture give unto this effect of cursed security.
(3.) It likewise worketh by vain confidences. Most men think with Peter, and on no better grounds than he did (nor so good neither, as not being conscious unto themselves of so much sincerity as he was), that though all men should forsake the truth and purity of religion, yet they will not do so. But they understand not at all what it is to be preserved in an hour of temptation, nor what is required thereunto. They scorn to fall away, and yet they scorn all the means whereby they may be preserved from so doing. Tell them that they stand in need of the power of God for their preservation, of the intercession of Christ, of the constant supplies of the Spirit, of an experience of the goodness and efficacy of the truth, with the benefits which their own souls have received thereby; and that for this end they are to watch, pray, and live in a constant attendance unto all evangelical duties; and they despise them all through their pride, or neglect them through their spiritual sloth that they are given up unto. Such persons as these, if they meet with any thing that mates f9 their confidence, fall at once under the power of the next temptation they are assaulted withal.
Wherefore, whereas the generality of professed Christians are influenced, one way or other, by this woful security, it is no wonder if they are surprised and hurried away from their profession by seducers, or that they will be easily carried down the stream when they fall into a general inclination unto a defection.
176
V. Love of this present world and the perishing satisfactions of it betrays
innumerable souls into frequent apostasies from the gospel. So the apostle assures us in the instance of Demas: 2<550410> Timothy 4:10, "Demas hath forsaken me, having loved this present world." And as he forsook the apostle, so also the work of the ministry, and it may be Christianity therewithal. I shall not insist on that love of the world which works by covetousness in the course of men's lives, though this be a means also disposing them unto apostasy; for our Savior affirms that the "seed which falls among thorns is choked," -- the word which is received by men whose hearts are filled with the cares of this present world never comes to the perfection of fruit-bearing. I shall only make mention of two seasons wherein the predominancy of this love in the hearts of men multiplies apostates from the truth.
The first is that of persecution, wherein the professors compared by our Savior unto the stony ground do presently fall away. "Such persons," saith he,
"have no root in themselves, but, during for a while, when tribulation or persecution ariseth because of the word, they are offended," <401320>Matthew 13:20,21.
The first thing that persecution attacks the minds of men withal is their secular interests in this world; their wealth, their houses, lands, and possessions, are put into hazard by it. Willing, it may be, this sort of men are to follow Christ for a while, with the young man in the gospel; but when they hear that all they have will be hazarded, it may be must be parted withal, they go away sorrowful. Sorry they are for a while to leave that word or doctrine which before they had received with joy, as <401320>Matthew 13:20, but sorrowful as they are, love of the world overcomes all other considerations, and away they go. What multitudes such seasons have driven from the truth, what stars they have cast down from heaven, no nation hath had greater experience than our own in the days of Queen Mary. I pray God it never meet with another trial, and also hope that it is not likely so to do!
The other season when love of the world gives up men unto this fatal evil is, when and where superstition and error are enthroned. We may look into some foreign nations where the gospel had once taken great place,
177
especially a great part of the nobles were obedient unto the faith; but the supreme power of the nations abiding in the hands of those of the Roman profession, and therewith the disposal of authority, fiches, and honor, those vain bubbles of the world, and idols of corrupted minds, it is known what influence it hath had upon the profession of religion, most of the posterity of those great and truly noble persons which once professed the protestant religion being in most places fallen back into the old apostasy: for, their minds being filled with the love of this world, and precipitated by ambition into a fierce pursuit of their desires, finding the way to worldly honor and wealth shut up unto all that would steadfastly adhere unto the truth, they have generally sacrificed their convictions, consciences, and souls, unto this predominant lust. And such a season as this is more to be feared than persecution itself. Many have a generous stoutness not to be violently forced out of their persuasion and profession; but when these cursed baits are laid before men, with various pretenses to stifle their consciences and advantages to keep up their reputation, there is no setting up a dam against the torrent of their love of this world. The warmth of the sun caused him to cast away his garment which the blustering of the wind did but wrap closer about him. The rays of power in honors and favors have made more cast away their religion in the neighboring nations than persecutors ever could do. Whilst, therefore, the world is enthroned in the minds of men, whilst it is made their idol, whilst hopes of advance and fears of loss are the principal affections whereby their course of life is steered, profession of the truth stands upon very uncertain and ticklish terms. And therefore, whilst we see that the minds of multitudes are under the power of this lust, all the security which can be had of their continuance in the profession of the truth is their not being led into either of the temptations mentioned.
I shall not insist on other depraved affections of the minds of men. The truth is, there is no one prevalent lust, no one predominant sin no spiritual or moral disorder indulged unto, but it disposeth the soul first unto an under-valuation and then to a relinquishment of the truth, as occasions are offered.
VI. The hand of Satan is in this matter. He was the head of the first
apostasy from God. Having himself fallen away from that place and order in the obediential part of the creation wherein he was made, the first work
178
he engaged in (and he did it effectually) was, to draw mankind into the guilt of the same crime and rebellion; and ever since the revelation of the means of recovery for man (from which he was justly excluded), he hath pursued the same design towards all unto whom that way of recovery is proposed. Thus he quickly carried away the whole old world upon the matter into idolatry. And ever since God hath been pleased to make known the way of life and salvation by Jesus Christ, his two great designs and works in the world have been to keep men off from receiving the gospel, and to turn them aside who have received it. The first he managed two ways, -- first, by stirring up raging, bloody persecutions against them that professed it, to deter others from engaging into the like way; and the other, by blinding the eyes of men, and filling them with prejudices against the truth, as the apostle declares, 2<470404> Corinthians 4:4. By what ways and means in particular he carried on this first design, in both parts of it, belongs not unto our present inquiry. Failing herein, his principal design in the world hath been, and continueth yet to be, the corrupting of the minds of men about the truth, and drawing them off from it, in part or in whole. So the apostle intimates, 2<471103> Corinthians 11:3, "I fear, lest by any means, as the serpent beguiled Eve through his subtilty, so your minds should be corrupted from the simplicity that is in Christ." It was the serpent by whom Eve was beguiled, but who is it the apostle is jealous that the Corinthians might have their minds corrupted by, from the simplicity that is in Christ; that is, by false doctrine, or, as it were, "another gospel," as he speaks, verse 4? It was the same serpent, by himself and in his agents, as he expresseth it, verses 14,15. And he compareth his attempt to draw off professors from the gospel unto his attempt on Eve, whereby he began the apostasy from God in the state of nature. The tenor of the covenant was proposed unto our first parents in the prohibition of eating of the tree of knowledge of good and evil, and the threatening annexed thereunto; and he beguiled Eve by corrupting the threatening by his false interpretation of it, whereby he corrupted her mind. The tenor of the covenant of grace is proposed unto us principally in the promises of the gospel, which are the center of the whole doctrine of it. These, therefore, he endeavors by all means to pervert, in opposition unto the wisdom and grace of God in them. Hereby he hopes to draw off men from the simplicity that is in Christ, or the plain declaration of the will of God in the gospel, unto false and foolish imaginations of his own suggestion. And what a hand he was to
179
have in the great apostasy the apostle foretells, 2<530209> Thessalonians 2:9-11. There was to be the working of Satan in it, and strong or effectual delusions, unto the, belief of lies; which are all from him, who is the father of them. So men departed from the faith by "giving heed to seducing spirits," 1<540401> Timothy 4:1, -- that is, to the devil and his agents. It would be too long a digression, to engage into a particular inquiry how, by what ways and means, Satan prevails with men to turn them off from the truth, and turn them unto fables. How he blinds their minds, how he inflames their lusts, how he presents occasions, how he suggests temptations, with false and corrupt reasonings; what colors and pretenses he puts upon his designs when he transforms himself into an angel of light; with what power, signs, and lying wonders, he gives countenance to his delusions; how he works on the minds of seducers, how on the minds of them that are to be seduced; how he stirs up persecution against the truth and its profession, -- would require a discourse, fully to declare, longer than the whole of this is designed to be. It may suffice to know that he is not weary nor wanting unto any of those manifold advantages which are administered unto him. He is at work in all places at this day; in some, making havoc of the churches; in others, by various wiles and artifices, filling the minds of men with prejudices against the truth, and turning them from it.
Lastly, God doth not look on all these things as an unconcerned spectator. He, indeed, "is not tempted with evil;" he tempteth none, he seduceth none; but he rules them all, and overrules all events unto his own glory. He will not suffer men first to undervalue and despise, and then to reject and forsake, the chiefest of his mercies, such as his word and truth are, without reflecting on them with some acts of his severity. Wherefore, when men, from the corrupt principles mentioned, seduced by the lusts of their own hearts and entangled by the deceits of Satan, do relinquish the truth, God, in his holy, righteous judgment, gives them up unto farther delusions, so that they shall complete their apostasy, and grow obstinate therein unto their destruction. When a people, a nation, a church, or private persons, have received the gospel and the profession thereof, not walking answerably thereunto, God may forsake them, and withdraw from them the means of their edification and preservation. The rule of his continuance with any people or church, as to the outward dispensation of his providence and the means of grace, is that expressed 2<141502> Chronicles 15:2,
180
"The LORD is with you, while ye be with him; and if ye seek him, he will be found of you; but if ye forsake him, he will forsake you."
He judicially forsakes them by whom he is wilfully forsaken.
God may be forsaken by men in one way, and he may righteously forsake them in another. For instance; under the profession of the truth, men may give up themselves unto all ungodliness and unrighteousness, unto a flagitious course of life in all abominations, so holding the truth captive in unrighteousness. In this case God ofttimes, in a way of punishment, gives men up unto an apostasy from the truth which they have professed, to show that he will not always have it prostituted unto the lusts of men. So the apostle speaks expressly, 2<530210> Thessalonians 2:10-12. Although they received the truth in the profession of it, yet they loved it not; they yielded not obedience unto it, but took pleasure in sin: therefore God ordered things so that they should reject the truth itself also, and believe lies, unto their own destruction. Herein at this day lies the danger of a total and ruinous apostasy. Multitudes, the generality of all sorts, the body of the people, do yet assent unto and profess the truth; but, alas! what are the lives and conversations of many under that profession? How do all manner of sins abound among us! The profession of the truth by not a few is the greatest dishonor and disparagement that can be cast upon it. The best service many can do it is by forsaking it, and declaring that the belief of it is inconsistent with their cursed wicked lives. And may we not justly fear lest such persons should speedily be given up, by one means or other, to "strong delusion, to believe a lie," unto their just damnation? And on the other hand, also, God sometimes gives men up to sins and wickednesses in practice, because of the rejection of the truth which they have received. So he dealt with them who liked not those notions of truth which they had concerning him, his being and his providence, from the light of nature, <450128>Romans 1:28. And so he usually deals with all apostates. If they will forsake the truth, they shall forsake righteousness and holiness, which are the proper fruits of it, and be given up unto all abominable lusts and practices.
We may therefore inquire by what ways and means God doth so punish and revenge the beginnings of wilful apostasy from the gospel, so that men
181
shall complete them and prove obstinate in them unto their eternal destruction. And this he doth, --
First, By removing his candlestick from among them. This the Lord Jesus threatens his backsliding church withal, <660205>Revelation 2:5. God will, by one means or another, deprive them of the light and means of the knowledge of the truth, so that ignorance and darkness shall cover them and irresistibly increase upon them. Some of the instruments of light, it may be, shall be taken away by death, and some shall lie under prejudices; the gifts of the Spirit shall be restrained or withheld from others, that they shall have darkness for vision, and "the sword of the LORD shall be upon their right eye, that it shall be quite dried up." In this condition of things, the minds of apostates, already bent upon backsliding, are, by their ignorance and darkness, more and more filled with prejudices against the truth, and alienated from it; for as they lose the knowledge and faith of any part of truth, their minds are possessed with what is opposite thereunto.
Secondly, In this condition God "sends them strong delusion, that they may believe a lie," 2<530211> Thessalonians 2:11. God. is, as it were, now resolved on the end of these persons, -- what they have righteously deserved; and therefore he makes use of any means, as it is merely penal, to bring them thereunto. And as by the former act of his displeasure he took from them the knowledge of his truth, so by this he gives them up irrecoverably to adhere unto alia They shall not only profess it, but believe it; which is the cruellest slavery the mind of man is capable of. Now, God's sending on men "strong delusion, that they may believe a lie," consists in these things: --
1. Delivering them up to the power of Satan. He is the grand seducer, the deluder of the souls of men, the first author of lying, whose principal design it is to win over the faith and assent of men thereunto. This work he stands continually ready for, but that God is pleased to limit, bound, and restrain him, with respect unto those who are yet under his especial care. But as to these apostates, God breaks down all his fences about them, and by his efficacious permission suffers Satan to act his part to the utmost for their delusion. This was the state of things under the papal apostasy, wherein Satan had deluded men, as it should seem, to the satisfaction of his utmost malice; and to show how absolute he was in his success, he did, as
182
it were, make sport with the deluded souls of men. There was nothing so foolish and sottish that he did not impose on their credulity. Many volumes will not contain the stories of those ridiculous follies which he so imposed on the minds of poor deluded mortals, wherein he seemed to sport himself in the misery of blinded mankind. God grant that he never receive a commission to act the same part among us, whose sins seem to cry aloud for it, and men live as if they longed to be again given up to the power of the devil!
2. By suffering seducers and false teachers to come among a people with such advantageous outward circumstances as shall further their success. These seducers prepare themselves for their work by their own inclinations and the suggestions of Satan; but God, for the executing of his just displeasure, will, by his providence, put advantages into their hands of prevailing over the minds of men. So the chief seducers in the world at this day, -- namely, the pope and those acting with or under him, -- have possessed such place and obtained such reputation among men as gives them ofttimes an uncontrollable success in their work. Did men stand upon even ground with them who were in the profession of the truth, should any so come unto them to persuade them unto the errors, superstitions, and idolatry of the Papacy, they could not but despise their offer; but these men having once gotten the name of "The temple of God," and showing themselves to the people in the stead and place of God, what could they not draw and seduce them unto? Neither is their superstition or profession continued on any other grounds on the minds of the multitude, but only by that power over the consciences of men which names, titles, and the places they seem to possess in the church, do give unto them. Then, therefore, doth God give up men to delusions, when in his providence he affords such advantages unto them by whom they are to be deluded; for those who possess the places of outward veneration may lead a backsliding multitude unto what they please.
Lastly, God doth judicially smite such persons with blindness of mind and hardness of heart, that they shall not see, nor perceive, nor understand, even when the means of light and truth are proposed unto them. This effect of God's severity is declared, <230609>Isaiah 6:9,10; and application is made of it unto the Jews under the ministry of our Savior himself, <431239>John
183
12:39-41, and that of the apostles, <442825>Acts 28:25-27, and is expounded, <451107>Romans 11:7,8.
When things are come to this issue; when God subducts the means of grace from men in whole or in part, or as unto their efficacy; when he permits Satan to deceive them by strong delusions; and, moreover, himself smites them with hardness of heart and blindness of mind, -- then is the state of such apostates miserable and irrecoverable. We are not, therefore, to think it strange that the light of the gospel diffuses itself no more in the world, -- that so eminent a stop is put unto its progress. God hath put an end unto his gracious dealings with some kinds of apostates, and they are reserved for another dispensation of his providence.
These are some of the general principles of that defection which is in the world from the mystery and truth of the gospel, with the reasons and causes of them; unto which more, I doubt not, of the like nature may be added.
But there is, moreover, a particular consideration to be had of those especial truths which any turn away from, and the imaginations they fall into; whereof the especial grounds and reasons, super-added unto those we have considered, as equally respecting every kind of defection from the gospel, are also to be inquired into; and it shall be done in one instance among ourselves.
184
CHAPTER 7.
INSTANCE OF A PECULIAR DEFECTION FROM THE TRUTH OF THE GOSPEL; WITH THE REASONS OF IT.
BESIDES the reasons insisted on, which have a general influence into all apostasies from the doctrine or mystery of the gospel, each especial defection in every kind hath reasons and causes peculiarly suited unto its rise and furtherance. There are, indeed, not a few who forsake the truth which they have professed merely on the impressions of outward circumstances, in the encouraging examples of some who go before them in the same paths, from whom they expect advantage. And every age giveth us, in one place or another, renewed evidence, that, -- where either secular interest or weariness of the truth, through the love of the present world and hatred of holiness or strict evangelical obedience, doth give a propensity unto a declension from any doctrines of the gospel unto persons whose grandeur and outward advantages are sufficient to attract a compliance from the minds of men under the power of ambition, or any importunate desire of earthly things, -- multitudes of all sorts suppose there is nothing left for them but to crowd who shall come nearest the leaders in the apostasy. And it is not seldom that, meeting with new temptations, they outrun both them and themselves also into such extremes as at first they designed not; for hence it is that so many do even at present issue their recessions from the truth, under the conduct of those "ignes fatui" or erratic exhalations of countenance and favor, in the undesigned bogs of Popery on the one hand, or Socinianism on the other. But I shall not at present take them into farther consideration; nor, indeed, are they worthy of any at all whose minds are visibly biassed, in the profession of things spiritual and heavenly, with those that are earthly and carnal.
They are of another sort from whom we may take an instance of the especial reasons of a peculiar defection from the gospel; for it is manifest how some among ourselves are fallen off from the whole mystery of it, with respect unto the person and grace of Christ, the satisfaction for sin made by his death, the atonement by the blood of his sacrifice, justification
185
by his righteousness, and sanctification by his Spirit. If any shall think themselves unduly charged herein, they may be pleased to know that none are intended but those who are really guilty. Whosoever owns the things mentioned, though he will causelessly make use of peculiar words of his own for their expression, neither scriptural nor proper, nor such as believers have in former ages been accustomed unto, yet whilst the things themselves are believed and received, at present we lay nothing to his charge. But unless, to secure a groundless, useless, irrational charity, we wilfully shut our eyes and stop our ears, we cannot avoid the evidence that these things are by many even totally renounced: yea, and this is done by them to the greatest disadvantage of themselves and dishonor of the truth that can be well imagined; for their profession is, that they have tried Christ and the gospel in these things, and find there is nothing in them for which they should abide in the faith of them or place their confidence in them.
I hope none of them have gone unto such length as to cast themselves under the dreadful doom in the apostolical, passage insisted on; but that their condition is dangerous cannot be denied. To prevent the like state in ourselves and others, we may do well to consider what are the true, real, next and immediate springs and reasons of such men's apostasy from the mystery of the gospel, as added unto the general reasons of all apostasy of this kind before mentioned; for so it is, that besides those general reasons and causes which have their efficacy and influence in all apostasies, and must always be considered in this matter, there are also reasons that are peculiar unto every especial instance of backsliding in any kind.
First, Ignorance of the necessity of Jesus Christ and the benefits of his mediation unto life and salvation hath betrayed them first into an indifferency about them, and then into a defection from them. They want a true, and in their own souls a full, conviction of their personal want of these things. Such apostates arise out of loose, notional professors, who never had any sound convictions of the want of Christ, like them [mentioned in] <440237>Acts 2:37, or him, chapter <441630>16:30. And although they lived, some of them, a long time in the outward profession that such a conviction of the worth and use of Christ and his grace was necessary unto them that would be saved, yet dare they not own that ever themselves had any such conviction; for if they had, why do they now forsake him as unto
186
those ends for which they were convinced he was so to be desired? That faith alone will never forsake Christ which springs out of or is built on a conviction of the want of him. They who are well and in health will not always esteem the physician.
Unto this conviction of the want of Christ two things are required in all men, according to the measure of the light which they have received: --
1. The knowledge of the nature, guilt, filth, and desert of sin: for he came to save us from our sins; and no man will look after him to be delivered from he knows not what, or look to the brazen serpent who is not stung. Few have any knowledge hereof but what they cannot avoid, and fewer are sensible of these things in a due manner. The great design of Satan at this day in the world is, to extenuate sin in opinion, and so countenance it in practice Indeed, it ever was so; but it is in a peculiar manner at present visible and open, though the conspiracy be so strong that a public resistance unto it is scarcely maintainable. His aim in it is, and ever was, to take off from the necessity and usefulness of Christ and his grace, against which his malice is principally bent; and when once he can convey away the relief, he will be ready enough to aggravate the evil. Hence are those opinions so diligently advanced and greedily embraced against the guilt and power of original sin and the depravation of our nature, wherein men of all sorts conspire. Whatever some men may design, his end in them all is no other but to prevent a conviction of the want we have of Christ. So, also, are sins in practice extenuated; spiritual sins against the gospel are made nothing of, yea, laughed at, and immoralities against the law are lightly esteemed and easily passed over. To take off at present a sense of the want of Christ, and to make way for future apostasy, is the end of these and the like corrupt opinions. Accordingly it is come to pass in the world. Never was there less regard of the person and offices of Christ, of his grace, and benefits of his mediation, among them that are called Christians, than is found among many at this day. Unless God graciously relieve, the world is like to lose Christ out of the gospel, as to the true glory of his person and use of his mediation. Thus was it with the generality of them concerning whom we speak. They never had a thorough practical conviction of the want of Christ; for if they had had, they would not so shamefully have left him as they have done. The general notions they had hereof serve only to entitle them unto a defection I know these things are
187
despised by many, unto whom the want of Christ and the receiving of him, or an interest in him, are contemptible things. But that is all one. We must not forego the gospel, with our own experience, and ruin our souls, to escape their reproaches. Sin will be sin, and Christ will be Christ, and salvation by him will be what it is, when they have done what they can.
2. Hereunto is required a knowledge and sense of the weakness of the best of our duties, and their utter insuffciency to abide the trial in the sight of God. Without the former we cannot have, and without the latter we can never abide in, a sense of the want of Christ. A right consideration of the instability of our minds in them, the weak actings of grace for the most part, the weariness of the flesh that accompanies them, secret impressions from self, and inward oppositions from sin, that attend them, with the greatness and holiness of God with whom we have to do in them, is indispensably necessary to keep the Lord Christ and his grace always desirable unto us. Want hereof makes some dream of a perfection in themselves, and others of a justification by their own obedience; the first tending to the contempt, the latter unto the neglect, of Christ and his grace. This is the beginning of transgression unto many apostates. They never had a due sense of the want of Christ, either as to their deliverance from the guilt of sin, or as to the procuring of a righteousness wherewith they might appear in the presence of God. This are they to inquire after who shall endeavor their recovery. To contend with them about their own imaginations is, for the most part, endless and fruitless. Let it be inquired whether they ever had any conviction of the want of Christ for the pardon of sin, or for the obtaining of life and salvation. If they shall grant they had, it may be asked why they do not make use of him unto the ends with respect whereunto they were convinced of the want of him; and if they do so, we have no contest with them in this matter. If they acknowledge that they never had any such conviction, this is that which we are to confirm, that such a conviction of the want of Christ is indispensably necessary unto the salvation of all that are adult; and herein we have the testimony, upon the matter, of the whole Scripture, the law and the gospel, to confirm the truth we contend for. Want, therefore, hereof was one spring of this defection. For those who have owned the necessity of him, or an interest in him, for the ends mentioned, and afterward declare that there is nothing of goodness or truth in what they have found and discovered for which
188
they should continue so to do, their profession is, that they have considered this matter, known it, and do condemn it; wherein the formal nature of apostasy doth consist. And all those disciples which they draw after them, they do it by hiding from them, or drawing them off from, any sense of a want of Christ or of his mediation. That which is the foundation of our profession, in opposition hereunto, which we lay the weight of all our eternal concerns upon, is, that without Christ, before we receive him as set forth by God to be a propitiation through faith in his blood, we are in a lost, undone, and accursed condition; that our closing with him, our believing in him, is upon a conviction of our want of him for life, righteousness, and acceptation with God, both before and after believing. And it is in vain for Satan himself to attempt the faith of God's elect herein. A concurrence of plain revelation and evident experience is invincible. But he who never knew, who never was made deeply sensible of, the want of an interest in Christ, will never persevere in the pin, suit of it, nor abide in what he hath attained, when attacked by any vigorous temptation.
Secondly, Want of a spiritual view of the excellency of Christ, both in his person and offices, is another spring and cause of this declension from the faith of the gospel. This view of him in types, shadows, and promises, was the life of the faith of the saints under the old testament. Herein "Abraham saw his day, and rejoiced," <430856>John 8:56. So <220208>Song of Solomon 2:8,17. And it is mentioned as their chiefest privilege, <233317>Isaiah 33:17. These things they diligently inquired into, 1<600111> Peter 1:11, and longed after, desiring, if it were possible, to see them, <401317>Matthew 13:17; for the glory and life of all religion, of all intercourse with God, lay in them from the giving of the first promise. Christ was "all and in all" unto them, no less than unto us. Take a respect unto him and his offices out of the old administrations, and they are things of no value or signification. And it was better for them who were inquiring after Christ diligently under dark types and shadows, than it will be for those among us who shut their eyes at the glorious light of the gospel And the reason why he was rejected by the Jews at his coming (for "he came unto his own, and his own received him not," <430111>John 1:11), was, because they could
"see neither form, nor comeliness, nor beauty in him, why he should be desired," <235302>Isaiah 53:2.
189
None can or will abide constant in his doctrine who is not able spiritually to discern the glory of his person and offices. Hence the apostles lay it down as the foundation of their faith, that
"they beheld his glory, the glory as of the only-begotten of the Father, full of grace and truth," <430114>John 1:14;
and that which they had in themselves they endeavored to communicate unto others, that they also might believe through their word, and have fellowship with him, 1<620103> John 1:3. So he himself makes this the foundation of his church, the rock upon which he will build it; for on the confession of Peter that he was "the Christ, the Son of the living God" (which expresseth the glory both of his person as the Son of the living God, and of his offices as the Christ), he says,
"On this rock will I build my church, and the gates of hell shall not prevail against it," <401616>Matthew 16:16-18.
Whosoever builds not hereon builds on the sand, and will be prevailed against. So our apostle declares that those that hold him not as the Head will be beguiled, and vainly puffed up by their fleshly minds, falling into foolish errors and vain curiosities, <510218>Colossians 2:18,19. And he rests the whole foundation of all gospel faith in this glory of his person and offices, <580102>Hebrews 1:2,3; <510115>Colossians 1:15-19. It is this knowledge of him alone that will make us disesteem and despise all other things in comparison of him, <500308>Philippians 3:8-10.
Wherefore, a spiritual view of him, an acquaintance with him, as "the brightness of the Father's glory, and the express image of his person," as him in whom all the perfections of the divine nature, as wisdom, goodness, and grace, do center, as to their manifestation, even in the union of his natures, the glory of his offices, the suitableness of his person and grace unto all the wants and desires of the souls of men, is indispensably necessary unto our preservation from apostasy. And I could easily manifest by particular instances that a failing herein hath had a principal and prevalent influence into all the apostasies that have been in the Christian world, both as unto faith and worship. It is, though a new, yet a most wicked attempt that Satan is making by some against the whole of our religion; whilst allowing his person to be what it is (which for secular
190
ends they dare not deny), they endeavor to render him of little or no use in our profession. This is to "fight neither against small nor great, but against the King of Israel;" and if such serpentine attempts be not prevented, the public profession of religion among us will issue in atheism, or somewhat of a near alliance thereunto.
Thus it seems to be with some of them of whom we speak. They had, among other notional professors, an historical knowledge of Christ, and thereof made profession, but they were never spiritually acquainted with the glorious excellencies of his person and offices; for if they had, they would not have forsaken the "great mystery of godliness, God manifested in the flesh," for other uncouth notions of their own. Who can think it possible that any one who hath known the Lord Jesus Christ, the Lord of glory, the Son of God incarnate, receiving our nature into a hypostatical union with himself and a blessed subsistence in his own person, as proposed unto us in the gospel, as evidently therein crucified before our eyes, as the apostle and high priest of our profession, as our advocate with the Father, as making peace for us and reconciliation through the blood of his cross, as made of God unto us wisdom, righteousness, sanctification, and redemption; -- who that ever had experience or benefit, in his temptations and trials, of his love, care, tenderness, compassion, readiness and ability to succor them that come to God by him, -- can renounce all these things, to betake himself to vain notions of a light and perfection of his own in their stead? I hope they are few who do so practically, but the expressions of many have a dangerous aspect that way; and it is certain there is nothing more necessary unto all that are called Christians than to have clear, distinct notions in themselves of the person of Christ, and plainly to declare how they place their whole faith, hope, and trust in him. And for such as really do so, though not able to express themselves in a due manner, yea, though unduly captivated unto some novel conceptions and expressions, the good Lord pardon them, and let mercy and peace be on them, and on the whole Israel of God! Whereas, therefore, some who have made a profession of these things do now relinquish them, I shall pray they may take heed that they do not thereby "crucify the Son of God afresh, and put him to an open shame." Neither is it a verbal acknowledgment, in owning that Christ which suffered at Jerusalem, which will free any from this charge and guilt. Unless the Lord Christ, that Christ
191
which is God and man in one person, be owned, received, believed in, loved, trusted unto, and obeyed in all things, as he is proposed unto us in the Scripture, and with respect unto all the ends of righteousness, holiness, life, and salvation, for which he is so proposed, he is renounced and forsaken. Who can sufficiently express the cunning sleights of Satan? who can sufficiently bewail the foolishness of the hearts of men, that after they have, at least doctrinally, known and professed these things, they should be turned aside from the glory, truth, and holiness of them? Let Christians therefore know and beware, that if they find any decay in faith, love, delight, and trust in the person and mediation of Christ, they are in the way that leads to some cursed apostasy of one kind or another.
But where the divine person of Christ is denied, or all acquaintance with him is despised; where the communication of grace from him unto believers is scorned; where no use by faith of his love, care, compassion, and power, as our high priest and advocate with the Father, in our duties, sins, temptations, and sufferings, is allowed, -- we need not represent the danger of falling into apostasy; such persons are already in the depth of it. I speak this with the more earnestness, because, of all the evils which I have seen in the course of my pilgrimage (now hastening unto its period), there hath been none more grievous than the public contempt I have lived to see cast on the person of Christ, as to its concernment in our religion, and the benefits we receive from him. But God taketh care of these things.
Thirdly, Want of experience of the power and efficacy of the Spirit and grace of Christ, of his life and death, for the mortification of sin, hath been another spring of this apostasy. How it is wrought by these means, and can be no otherwise accomplished, I have showed elsewhere at large, and must not here assume the same argument again; only, two things may be observed concerning this work and duty: as, --
1. It is that wherein or whereunto the greatest wisdom and exercise of faith doth consist, or is required. It is a matter purely evangelical, to derive strength and ability from Christ for the mortification of sin, by virtue of his death, in a way of believing. Unenlightened reason can neither see nor understand any thing of this matter; yea, it is foolishness unto it, as are all other mysteries of the gospel. There is not any other way for the same end which it will not more willingly embrace.
192
2. It is a work and duty whereunto there is a great reluctancy in the flesh, in corrupted nature. There is nothing it had rather be freed from, and that whether we respect the inward nature of it or the constant continuance in it that is required of us. Yet is it such as that without it we can never attain life and salvation; for "if we by the Spirit do mortify the deeds of the flesh, we shall live," and not otherwise. Wherefore, when men once begin to be sensible of the powerful inward workings of sin, they will take one of these two ways, nor can they do otherwise: for either they will yield themselves up "servants unto sin," and make "provision for the flesh to fulfill the lusts thereof," according as they are able, and as far as consists with their secular interest, as do the most; or they will betake themselves to some way or other for its restraint and mortification, either in part or in whole. And here many things will present themselves unto such persons, some, it may be, of their own devising, and some of God's appointment, but for other ends than what they apply them unto. Hence multitudes faint in this work, and at length utterly give it over. They begin in the Spirit and end in the flesh; for, not striving lawfully nor in the right way, sin gets ground and strength against them, and they yield up themselves to the service of it. Hence have we so many who, having under their convictions contended against their lusts in their youth, do give up themselves unto them in their age. But so it is in this matter, that those who, through their unbelief, cannot rise or attain unto an experience of the power and efficacy of the grace of Christ for the mortification of sin will betake themselves to somewhat else for their relief; and this is that principally which hath brought forth that light within among some, which must do all this work for them, and much more. If any will betake themselves thereunto, they shall find that remedy against sin, and that perfection of holiness, in a few days, which they had been looking for from Christ a long season to no purpose. So would they have us to think who, it may be, never had experience what it is to derive spiritual strength from Christ, or to wait on him for it; only they have been wearied by the successlessness of their convictions, and the burdensomeness of lifeless duties. For some of them were for a season not only sober in their conversation (which I hope they yet continue to be), but diligent in duties of religion; but finding neither life, power, nor success in them, through their own uncured unbelief, they seem to have grown weary of them: for nothing is more grievous than the outward form of spiritual duties where
193
there is no experience of inward power and sweetness. Wherefore, the corrupt minds of men will be ready to relinquish them for any thing that pretends a better relief.
What was the reason that so many in the Papacy betook themselves to penances, severe disciplines, and self-macerations, for the relief of their consciences with respect unto the mortification of sin? It all sprang from this root, or ignorance of the power and efficacy of the Spirit and grace of Christ for that end. Somewhat must be done unto this purpose, and not knowing the right way and gospel method of it, they betook themselves unto what they could invent, or what was imposed on them by the superstition of others, that pretended to afford them a relief. Somewhat hereof those among us seemed for a while to make an appearance of, in an outward gravity and seeming austerity of life; but the things themselves they had no mind unto, as not compliant with other interests they had to pursue. But the light within shall do all of this kind for them; wherefore, in comparison thereof, and as unto this end at least, they reject the Lord Christ, and do what in them lies to "put him to an open shame;" for what do they less who declare that that is done in a few days for them by another means which could not be effected by the faith which for so long a season they professed in him? But the cause of the whole lies solely in their own ignorance and want of experience of the things which themselves professed.
Fourthly, Ignorance of the righteousness of God hath been another spring of this apostasy. This the apostle expressly declares to be the reason why men go about to establish a righteousness of their own: <451003>Romans 10:3, "Being ignorant of God's righteousness, and going about to establish their own righteousness, they have not submitted themselves unto the righteousness of God." And this he speaks of the Jews, and that the best of them, who "followed after the law of righteousness, but sought it as it were by the works of the law," <450931>Romans 9:31,32. Of all men they thought themselves most knowing of the "righteousness of God;" for they "made their boast of God, and knew" (as they thought and professed)
"his will, and approved the things that are more excellent, being instructed out of the law, and were confident that they themselves were guides of the blind, and the light of them which are in
194
darkness, instructors of the foolish, and teachers of babes, having the form of knowledge and of the truth in the law," <450217>Romans 2:17-20.
Yet these men submitted not unto the righteousness of God, but went about to establish their own righteousness, because they were ignorant of the righteousness of God. And wheresoever this ignorance is, men will do so.
Take the "righteousness of God" in any sense wherein it is mentioned in the Scripture, and this event will follow upon the ignorance thereof; for it must be either the righteousness that is in him, or the righteousness he requires of us in the law, or the righteousness he hath provided for us in the gospel. Consider it any of these ways, and the ignorance of it is that which countenanceth men in betaking themselves unto a righteousness of their own, yea, unavoidably casteth them upon it; for, --
1. A right understanding of the infinite purity, the glorious essential holiness, of the nature of God, of his absolute eternal righteousness as the Lord and judge of all, will teach men what apprehensions they ought to have of any thing done in them or by them.
"Our God is a consuming fire," <581229>Hebrews 12:29;
"a God of purer eyes than to behold evil," <350113>Habakkuk 1:13;
"who will by no means clear the guilty," <023407>Exodus 34:7;
"whose judgment it is, that they which commit sin are worthy of death," <450132>Romans 1:32;
"an holy God, a jealous God, who will not forgive transgressions and sins," <062419>Joshua 24:19.
Whilst the dread and terror of the excellency of his holiness and righteousness is before men, they will not easily betake themselves and their trust unto a righteousness of their own. There are two sorts of persons that the Scripture represents under an apprehension of this righteousness of God. The first are, convinced, guilty sinners; and the other, humble, holy believers. And what thoughts of themselves each sort is thereon filled withal it doth declare. For the former sort, we have an
195
instance in Adam, <010310>Genesis 3:10; in others, <233314>Isaiah 33:14, as also <330606>Micah 6:6,7. The sum is, they can think of nothing, have no other conceptions in their minds, but how either they may flee from him and hide themselves, or feign to themselves impossible ways of atonement, or be swallowed up in horror and despair. Send them in this condition unto a righteousness of their own, and they will easily understand you do but reproach their misery. And for the other sort, or humble, holy believers, we may see also how on this occasion they express themselves in this matter, Job<180417> 4:17-19, 9:2; <19D003>Psalm 130:3, 143:2. They all jointly acknowledge that, such is the glorious holiness and righteousness of God, such the imperfection of our righteousness and impurity of our works, there is no appearance or standing before him on their account. It is the want of a due meditation hereon that hath produced the many presumptuous opinions in the world concerning the justification of sinners. The Scripture, speaking of justification, directs us to conceive it "in God's sight," <19E302>Psalm 143:2, or "before him," <450320>Romans 3:20; teaching us that in this matter we should set ourselves as in the presence and under the eye of this holy God, and then consider on what ground we may stand before him. But when men are "ignorant of the righteousness of God," when they have secret thoughts that he is "altogether such an one as themselves," as the psalmist speaks, -- that is, one who is either not so holy in himself as is pretended, or one who doth not require a suitableness in us unto his holiness, but is little concerned in our duties, less in our sins, -- is it any wonder if men think they can of themselves do that which is satisfactory unto him, and so "go about to establish their own righteousness?" And this way even in teaching have some betaken themselves unto. They endeavor to satisfy their disciples that there is no such severity in God against sin as some pretend, no such holiness in his nature as necessarily to infer an indignation against every sin; that they are but vain frights and needless dis-quietments which either their own consciences or the preaching of some men do put them unto. And if they can prevail to be credited herein, there is no doubt but that those whom they so persuade will be pleased with their own righteousness: but whether God, in this matter of justification, will be pleased with it or no is not so easy to be determined.
196
And hence it is that all opinions of a self-righteousness, or justification by works, have always produced licentiousness of life, though they who assert it clamorously pretend to the contrary. So when a righteousness of works was absolutely enthroned in the Papacy, before the Reformation, the lives of the generality of men were flagitiously wicked, and most of the good works that were performed amongst them were but barterings with God and conscience for horrible vices and impieties. According, also, unto the growth of the same opinion, in its various degrees, among us, is the progress of all sorts of impiety and licentiousness of life. And if the masters of these opinions would but open their eyes, they would see that whereas they assert their justification by works under a pretense of a necessity so to do, for the maintenance of holiness and righteousness among men, unholiness, unrighteousness, intemperance of life, and all abominations, do grow upon them, such as were not heard of in former days among them who made any profession of religion. And the reason hereof is, because the very same notions of God which will allow men to suppose that they may be justified in his sight by their own duties, will also accommodate their lusts with several apprehensions that he will not be so severe against their sins as is supposed. However, this is plain in matter of fact, that the opinion of self-righteousness and looseness of conversation in the practice of sin have gone together generally, from the days of the Pharisees to this present season. And as this proud conceit receives daily advancement in several degrees, under various pretenses, it is to be feared the world will be more and more filled with the bitter fruits thereof. It is grace, and the doctrine of it, as well as its power, that must put a stop to sin. He that drives men into a righteousness of their own at one door opens another unto their sins. And all that we have got hitherto by fierce disputations about justification as it were by works, is only that the faith of some hath been weakened, the peace of multitudes disquieted, differences increased, without the least evidence of holiness improved or the vices of men reformed by them. And it will not be granted that the strictest professors in these days (whether they have imbibed these opinions or no) do in real holiness and fruitfulness of life exceed those of the foregoing age, who firmly, and without hesitation, trusted unto the Lord Christ alone for life, righteousness, and salvation.
197
2. Suppose the righteousness God requires of us in the law to be intended; the ignorance thereof also is a great reason why men venture on a righteousness of their own, and go about to establish it. Were they indeed acquainted with the purity, spirituality, severity, and inexorableness of the law, they would never be possessed with imaginations that the perfection which they dream of in themselves would endure its trial. But when men shall suppose that the law respects only outward duties, and those also of the greatest notoriety, as to sin and obedience, and can relieve themselves in sundry things by pharisaical distinctions and expositions of it; when they consider not, or understand not, the extent of it, -- unto an exacting of the entire image of God in us, wherein we were created, unto the regulating of all the frames, figments, and first motions of the heart, and its application of the curse unto the least deviation from it, -- they may please or some way satisfy themselves by establishing a righteousness of their own, as it were by the works of the law.
3. But the "righteousness of God" in this place is taken principally for that righteousness which he hath provided for us in the gospel; and what this is the apostle declares in the next verse: "For," says he,
"Christ is the end of the law for righteousness unto every one that believerth," <451004>Romans 10:4.
And this he calls "The righteousness which is of faith," chapter <450930>9:30. Wherefore, the "righteousness of God" is Christ as fulfilling the law and answering the end of it, received by faith. This is that righteousness of God, which whosoever are ignorant of and submit not unto, they will go about to establish a righteousness of their own, and trust unto it. And thus hath it openly and visibly fallen out with them concerning whom we treat. They will not deny but that, under their convictions, they were solicitous after a righteousness with which God might be well pleased; -- and if they should deny it, they were not to be believed, because it is impossible it should be otherwise with any in that condition; for conviction is principally a sense of the want of a righteousness. In this state, the gospel which they had, and which it may be they heard preached, presented unto them "Christ as the end of the law for righteousness unto every one that believeth," as it is fully declared, <450321>Romans 3:21-26, with chapter <450518>5:18,19. This divers of them for a season professed themselves to
198
embrace and acquiesce in. But when things came to the trial, it generally appeared that they had all along been ignorant of this righteousness of God; for they have left it for a righteousness of their own, which, had they truly and really known it, they could not have done. He who hath ever truly and really made Christ the end of the law for righteousness unto himself, by believing, will not cast contempt and scorn upon his righteousness imputed unto us, as is the manner of some to do. But herein is the Son of God in some measure "crucified afresh, and put to an open shame." When men shall profess that they did look after righteousness by him, and would have received him as the end of the law for righteousness, but not finding that therein which they expected, they have betaken themselves to a righteousness wholly within them, and so wholly their own, they will not easily contrive a way whereby they may reflect more dishonor upon him. Whatever pretences may be made to the contrary, whatever maze of words any may lead men into and tire them withal, whatever reviling and reproaching of others they may compass them with, they cannot but know in their own consciences that it is thus with them. Notwithstanding any profession that they ever made, they never did come, nor ever could attain unto, a real knowledge of and acquaintance with this righteousness of God, so as to receive it by faith, and obtain thereby rest unto their souls. And hence it is that, as unto profession at least, they have betaken themselves unto an endeavor to establish their own righteousness; which, if it produce and effect a real holy conversation and righteousness in them of any long continuance, they are the first in whom it ever had that effect in this world, and will be the last in whom it shall find that success.
Fifthly, Want of submission unto the sovereignty of God hath contributed unto the furtherance of this evil. The sovereignty of God acting itself in infinite wisdom and grace is the sole foundation of the covenant of grace, and runs through the whole mystery of the gospel. Thence proceedeth the incarnation of the Son of God, and his being filled with all grace to be a Savior, <430316>John 3:16; <510119>Colossians 1:19; <430116>John 1:16. Other account thereof none can be given. Thence was his substitution as the surety of the covenant in our stead, to undergo the punishment due to our sins, <235306>Isaiah 53:6,10; 2<470521> Corinthians 5:21. Eternal election flows from thence, and is regulated thereby, <450911>Romans 9:11,18; so doth effectual vocation, <401125>Matthew 11:25,26, and justification by faith, <450330>Romans 3:30. The like
199
may be said of all other mysteries of the gospel. Love, grace, goodness, dispensed in a way of sovereign, unaccountable pleasure, are in them all proposed as the objects of our faith. The carnal mind is pleased with nothing of all this, but riseth up in opposition unto every instance of it. It will not bear that the will, wisdom, and pleasure of God should be submitted unto and adored in the paths which it cannot trace. Hence the incarnation and cross of the Son of God are foolishness unto it, 1<460123> Corinthians 1:23-25; the decrees of God as to election and reprobation unjust and unequal, overthrowing all religion, <450917>Romans 9:17-21; justification through the imputation of the righteousness of Christ that which everts the law, and renders all our own righteousness unnecessary. So in the whole mystery, in all the doctrines, precepts, or promises of the gospel, that spring from or are resolved into the sovereignty of God, -- the carnal mind riseth up in opposition unto them all; for whereas the formal nature of faith consisteth in giving glory to God by believing the things that are above reason as it is ours, and against it as it is carnal, <450418>Romans 4:18-21, this sets up an enmity unto it in all things. It is therefore always tumultuating against the mysteries of the gospel; and if it once come to make itself the judge of them, taking aid from sensual affections and the vain imaginations of the mind, it will make havoc of all the articles of faith. And thus it seems to have fallen out in this matter. Those concerning whom we treat seem to have cast off a due regard unto the sovereignty of God, because themselves were never bowed by faith savingly thereto. Wherefore, in an opposition unto it, they have set up their light within, as the rule, measure, and judge, of the truths and doctrines of the gospel. Instead of becoming fools, by a resignation of their reason and wisdom to the sovereignty of God, that so they might in the issue be really wise, they have become wise in their own conceit, and have waxed vain in their foolish imaginations. Neither, indeed, is there any broader way of apostasy. from the gospel than a rejection of God's sovereignty in all things concerning the revelation of himself and our obedience, with a refusal to "bring into captivity every thought unto the obedience of faith;" which first brought forth Pelagianism, and of late Socinianism, as hath been showed, from which two the whole of the present defection is derived.
Sixthly, We may add hereunto, as another spring of this partial apostasy, want of an evidence in themselves of the divine authority of the Scriptures.
200
It is not enough, to establish any man in the profession of the gospel, to own in general that the Scripture is the word of God, or a divine revelation of his will. He that hath not an experience of a divine authority in it upon his own soul and conscience will not be steadfast when his trial shall come. God looks with regard unto them alone who tremble at his word, as owning his present authority in it. Where this doth not abide upon them, "unlearned and unstable men," as the apostle speaks, will be bold to "wrest the Scriptures, to their destruction," or to prefer other things before them, or at least to equalize them with them. It is not, therefore, enough that we assent unto the truth of the word of God, unless also we are sensible of its power, and of that claim which it makes in the name of God to the absolute subjection of our whole souls and consciences unto it. Now, this evidence in themselves of this present; divine authority, differing it unconceivably from all other real or pretended conveyances of truth, these persons either never had or have insensibly lost, or cast off openly the yoke of God therein. Hereon every imagination of their own exalts itself into an equality of right and authority with it. The end of these things is, that God gives men up to "strong delusion, to believe a lie," because they "received not," or retained not, "the truth in the love thereof," 2<530210> Thessalonians 2:10, 11. And when once it comes unto this, it is the work of Satan (which, he easily accomplisheth) both to suggest unto them endless delusions, and to render them so obstinate therein as that they shall despise every thing that is tendered unto conviction.
This is the FIRST way whereby men fall away from the gospel, -- namely, from the mystery and doctrine of it as it is the object of our faith; wherein they do what in them lies "to crucify the Son of God afresh, and to put him to an open shame."
201
CHAPTER 8.
APOSTASY FROM THE HOLINESS OF THE GOSPEL; THE OCCASION AND CAUSE OF IT -- OF THAT WHICH IS GRADUAL, ON THE PRETENSE OF SOMEWHAT ELSE IN ITS ROOM.
THERE is, SECONDLY, a falling away from the gospel with respect unto the holiness of its precepts, which are to be the matter, as they are the rule, of our obedience. And this also is of a nature no less perilous, and attended with consequents and effects no less dangerous, than the former, and doth no less than that expose the Son of God to open shame: yea, an apostasy from the holiness of the gospel is, on many accounts, more dreadful and dangerous than a partial apostasy from its truth; for as it is more spreading and catholic than that is, and of less observation or esteem, so it is usually more irrecoverable, most men under it being greatly hardened through the deceitfulness of sin. Besides, commonness hath taken off the sense of its evil and danger. If there be an error broached against the doctrine of the gospel, it is odds but some or other will take notice of it, confute it, and warn all men of the danger wherewith it is attended; but let the whole world, as it were, lie in evil, let the generality of mankind drown themselves in lusts and pleasures, let the lives and conversations of men be as contrary to the rule of the gospel as darkness is to light, so they make no disorder in this or that way of outward worship, and be either good Catholics or good Protestants, or any thing else of that kind, he shall scarcely escape the censure of peevishness and severity (it may be of selfconceitedness and hypocrisy) who shall reflect any great blame on these things. And yet, notwithstanding this partiality in judgment or practice with respect unto these evils, it is generally acknowledged that it is possible that men may please God and be accepted with him, notwithstanding many mistakes, errors, and misconceptions of their minds about spiritual things: but that any one should ever come unto the enjoyment of him who lives and dies impenitently in any sin, against the rule and tenor of that holiness which the gospel requireth, I know as yet none that pleadeth; for, once to pretend that men may live in, and habitually act any known sin, without striving against it, laboring for
202
repentance, and endeavoring its mortification, is all one as avowedly to attempt the overthrow of Christian religion. Wherefore, on these and sundry other considerations, this latter sort of apostasy from the holiness of the gospel is at least as perilous, as much to be opposed and contended against, as that which is from the mystery and doctrine of it, and that whereof the generality of men are more earnestly to be warned, as the evil whereunto they are more obnoxious than to the other. And we do conjoin both these together, not only as those which are of the same tendency, and do alike both ruin the souls of men and put the Lord Christ to oven shame, but also as those concerning which we are forewarned that they shall enter and come into the world together in the "latter times." And whatever sense the "latter times" mentioned in the Scripture may be taken in, either those of the world and of religion in general, or of the particular churches whereunto men may belong, they are unquestionably come upon us; whose danger and duty, therefore, are declared in these pre-admonitions. Wherefore of the first our apostle speaketh, 1<540401> Timothy 4:1,
"The Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits and doctrines of devils."
I doubt not but this prediction had its signal accomplishment in the Papacy, and am well persuaded that the Holy Ghost had respect in particular unto those principles and practices which a learned person of this nation hath laid open, under the title of "The Apostasy of the Latter Times." f10 But we find also, by woful experience, and that renewed almost every day, that it hath respect unto us also and the times wherein we live.
The entrance and coming of that kind of apostasy which we have now designed to treat of is in like manner foretold, 2<550301> Timothy 3:1-5. The sum of what the apostle there instructeth us is, That in these "latter times," under an outward profession of the gospel, men should give up themselves unto the pursuit of the vilest lusts and the practice of the most abominable sins. And we fear this prediction is in like manner fulfilled.
Now, although these things are evil and dangerous, both in their own nature and tendency, especially as they come together and make their joint attempt against the honor of Christ and the salvation of the professors of the gospel, yet this prediction of them and pre-admonition concerning
203
them may be of advantage unto them that are sincere and upright, if duly improved. For, --
1. If this twofold ruinous apostasy will and doth press upon us, on whom the ends of the world are come, we ought surely to stand upon our guard, that we be not surprised with it nor overcome by it. How ought we to "pass the time of our sojourning here in fear!" It was the advice of him whose confidence had like to have been his ruin. It is assuredly no time for any to be careless and secure who design, or so much as desire, to be preserved from this fatal evil. However, we cannot any of us plead that we were not warned of our danger, nor called on for that circumspection and watchfulness, that care and diligence, that earnestness for divine help and assistance, which our condition requireth, and which will be a means of deliverance and safety. And, --
2. Being found in the way of our own duty, we need not be greatly moved or "shaken in our minds" when we see these things come to pass. It may be a prospect of the state of religion at this day in the world is ready to terrify the minds of some, at least to fill them with amazement; for if things should always so proceed, they may be afraid lest Christian religion should at length lose all its beauty and glory. But these things are all of them punctually foretold, whereby the efficacy of the temptation from their coming to pass is prevented. Yea, considering that all our faith is resolved into the Scripture, and built on the infallibility of its prophecies and predictions, seeing they are foretold, the temptation would be accompanied with more vigor and efficacy if we saw them not come to pass than it is now we do, seeing it is evident from other circumstances that we are fallen into the "latter times," which the accomplishment of these predictions renders unquestionable. See <402409>Matthew 24:9-13,25; <442029>Acts 20:29,30; 2<530203> Thessalonians 2:3; 1<540401> Timothy 4:1-3; 2<550301> Timothy 3:1-5. And the truth is, there was never any persuasion more pernicious befell the minds of men, than that churches, this or that church, or any church, are not, or is not liable or obnoxious unto these decays, declensions, and apostasies, or that any in them or of them can be preserved from them without the utmost care and diligence in attending unto the means appointed for their preservation. When the Jews fell into such a foolish confidence with respect unto their temple and worship, God was wont to bid them go to Shiloh and see what was become thereof, as
204
assuring them that what fell out in one time and place might do so in another. And we know how it was in this matter with the first Christian churches, and how soon (as hath been declared), <660204>Revelation 2:4,5, 3:1-3, 14-17. We may go to them and learn how vain are all the pretenses of outward privileges and exemptions; for assuredly, "unless we repent, we shall all likewise perish."
That, therefore, which we shall now inquire into is, the nature, the causes, and occasions, of that apostasy or falling off from the holiness of the gospel, in churches and by particular persons, which is thus foretold to fall out in the "latter times," and hath done so accordingly. And we shall have respect herein Both unto that general apostasy of this kind which fell out in former ages under the conduct of the Roman church principally, and that also which, by various ways and means, is at present prevailing in the world. And some things must be premised unto our consideration hereof: --
1. The doctrine of the gospel is a doctrine of holiness. This it teacheth, requireth, and commandeth; this the mysteries and grace of it lead unto; this the precepts of it require; and this the great example of its Author, proposed in it unto us, doth enjoin. And it doth not this as that which is convenient for us, or some way or other necessary unto us, but as that without which we can have no interest in any of its promises. No unholy person hath any ground to expect the least advantage by the gospel, here or hereafter. When all things come to their issue, and shall fall under eternal judgment according to the gospel, all other pleas and pretenses will utterly and for ever fail them who are "workers of iniquity," <400722>Matthew 7:22,23.
2. The holiness which the gospel requireth is an obedience of another nature and kind than what is required by any other doctrine or way of instruction. The law of nature continueth to suggest unto us many important duties towards God, ourselves, and other men; the written law is an exact representation of all those moral duties which were required of us in the state wherein we were created; -- but there is a holiness required by the gospel, which, although it include these things within the compass of its law and order, yet (on sundry considerations) is of another kind than what is required by those laws, in the manner wherein it is required in them; for it proceedeth from other principles, on another formal reason and
205
motives, hath other essential properties, acts, duties, and ends, than the obedience by them required hath. This hath been so fully evinced in our discourse of the nature and necessity of gospel holiness f11 that it need not be here again insisted on.
3. Together with the light and doctrine of the gospel, or the preaching of it, there is an administration of the Spirit, to convince men of sin, righteousness, and judgment. This God hath promised, <235921>Isaiah 59:21, and this the Lord Christ doth effect wherever the word is orderly dispensed according unto his mind and will, <431607>John 16:7-11. Hereby are men wrought upon unto a profession of this holiness, and expression of it in outward duties; for all that religion which hath any thing of truth and reality in it in the world is an effect of the word and Spirit of Christ. Multitudes in all ages have hereby been made really holy, and many yet continue so to be. These (as we believe) shall never fall utterly from it, but shall be preserved by the power of God through faith unto salvation. But yet such as these also may decay as unto degrees in holiness and the fruitfulness of it; and in every such decay there is a partial apostasy and much dishonor unto Jesus Christ; nor doth any man know in that condition but that in the issue, as to his particular, it may be total, and destructive to his soul. Thus was it with those churches and persons whom our Lord Jesus Christ chargeth to have lost their first faith and love, whom he admonisheth to remember whence they are fallen, and to repent. And it is principally for the sake of these, that Christ and the gospel be not dishonored by them nor their eternal concernments hazarded, and those who, in the use of means, are in a thriving progress towards the same condition, that the ensuing cautions and warnings are prepared. And others there are who are brought only unto a profession of this holiness in inward convictions and outward duties; and although they are not yet arrived unto a full possession of its power and conformity unto its rule, yet are they in the way of attaining thereunto. Such as these may, on various occasions, first decay in their profession and duties, and afterward utterly fall from them into the open service of sin and the world.
Thus also it is with churches. At their first planting, they were set in a pure and holy state as to the doctrine, professed holiness, and worship of the gospel. They were all planted noble vines, wholly of a right seed, however they turn afterwards "into the degenerate plant of a strange vine."
206
They may lose of this order and beauty, part with truth, decay in holiness, and the faithful city thereby become a harlot. How this hath come to pass; how thereby Christianity hath lost its glory, power, and efficacy in the world; how that blessing which it brought along with it unto the nations is lost and forfeited, and by what means, -- shall in some principal instances be declared.
4. Where this holiness is professed, and the power of it evidenced in its fruits, there, and then alone, is Christ glorified and honored in the world. It is true, there are other things that belong unto that revenue of glory which our Lord and King requireth of us, -- such are the profession of the truth and observance of the worship of the gospel, -- but if these things are disjoined and separated (as they may be) from holy obedience, they no way advance the glory of Christ. But where churches and persons professing the gospel are changed and renewed into the image of God; where their hearts are purified within, and their lives made fruitful without; where they are universally under the conduct of a spirit of peace, love, meekness, benignity, self-denial, heavenly-mindedness, and are fruitful in good works, -- in which things and others of an alike nature this holiness doth consist, -- there do they make a due representation of the gospel and its Author in the world; then do they evidence the power, purity, and efficacy of his doctrine and grace, whereby he is glorified. Herein doth he "see of the travail of his soul and is satisfied;" this is "his portion and the lot of his inheritance" in this world. But where it is otherwise, where men, where churches, are called by his name, and, under a profession of his authority and expectation of mercy and eternal blessedness from him, do come short of this holiness, and walk in paths contrary unto it, there is the holy Son of God "crucified afresh, and put to an open shame."
These things being premised, way is made for the due consideration of what was before proposed; for whereas there is an open, shameful, manifest apostasy from the holiness of the gospel among the most who are called Christians at this day in the world, it is worth our while to inquire a little into the reasons or causes of it, and the means whereby a stop may be put unto it, or at least particular persons may be preserved from the guilt of it, and the judgments wherein it will issue. If any shall think that there is not such an apostasy in the world, but that the face of things in Europe and among ourselves doth make a due representation of the gospel,
207
and that those things which we hear of and see continually amongst the generality of Christians are the true and genuine effects of the doctrine and principles of our religion, I shall no way contend with them, so as that they will but a little stand out of our way, and not hinder us in our progress.
Now, the apostasy that is in the world from gospel holiness, or evangelical obedience, is of two kinds; for some fall from it as formally such, and others as to the matter of it. Of the first sort are they who would advance another kind of obedience, a course of another sort of duties, or the same as to the substance of them, but as proceeding from other principles and carried on by other motives than what it requireth, in the stead thereof. Thus it is with many in the world. They pretend unto a strictness in some duties, and a multiplication of others, at least unto a great appearance thereof; but it is hard for any one to discover how that which they do belongeth to evangelical holiness, if its nature depend on evangelical principles and ends. Others fall from it openly and visibly, into a sinful, worldly, flagitious course of life. This is that apostasy which the Christian world groans under at this day, and which, as it is to be feared, will bring the judgments of God upon it. The very profession of piety is much lost, yea, much derided, amongst many. Duties of holiness, strictness of conversation, communication unto edification, are not only neglected, but scorned. It is in many places a lost labor to seek for Christianity among Christians; and the degeneracy seems to be increasing every day. It is the latter of these which I principally intend, as that which is of most universal concernment. But the former also, though under many specious pretenses, being of no less pernicious event unto many, must not be wholly passed by. I shall therefore first give some instances of men's declension from the holy ways of gospel obedience into paths of pretended duties of their own finding out, and add those reasons of their dislike of the good old way which give them occasion so to do.
I. The first and most signal instance of this kind is given us by the
Romanists. None boast more than they of holiness, -- that is, of their church, making its sanctity a note of its truth. But because the wicked and flagitious lives, not only of the body of the people among them, but of many of their chief rulers and guides, is openly manifest, in the defense of their confident claim, as that alone which will give countenance unto it,
208
they betake themselves unto their votaries, or those who dedicate themselves by vow unto more strict exercises in religion than others attain or are obliged unto; and this sort of people have obtained alone the name and reputation of Religious among them. What is their way and manner of life, what the devotion wherein they spend their hours, what the duties they oblige themselves unto in great variety, and the manner wherein they perform them, I shall take for granted, and pass by as generally known. Many have already discovered the vanity, superstition, and hypocrisy, of the whole outward course wherein they are generally engaged; though they neither do nor ought to judge of the hearts, minds, and state of individuals, unless where by their deeds they manifest themselves. I shall only evince that what at best they pretend unto (though boasted of not only to be all, but more than God requireth of them)is not that holiness or obedience which is prescribed unto us in the gospel, but somewhat substituted in the room of it, and, consequently, in opposition unto it. And, --
1. It hath not that evidence of spiritual freedom and liberty which gospel holiness, in all the duties of it, is accompanied withal. The first effect of the truth upon our minds is to "make us free," <430832>John 8:32. It is the principle of all holiness, and enlargeth the mind and spirit unto it, whence it is called "The holiness of truth," <490424>Ephesians 4:24. So, "Where the Spirit of the Lord is, there is liberty," 2<470317> Corinthians 3:17. Men are naturally the "servants of sin," willingly giving up themselves unto the fulfilling of its lusts and commands, and are only "free from righteousness." But where the Holy Spirit worketh with the word of truth, men are made
"free from sin, and become servants to God, having their fruit unto holiness," <450620>Romans 6:20,22.
So it is said of all believers that they "have not received the spirit of bondage again to fear, but the Spirit of adoption, whereby they cry, Abba, Father," <450815>Romans 8:15; not "the spirit of fear, but of power, and of love, and of a sound mind," 2<550107> Timothy 1:7. The meaning of all these and the like testimonies is, that God by his grace enlargeth, makes free and ready, the hearts of believers unto all gospel obedience, so as that they shall walk in it, and perform all the duties of it, willingly, cheerfully, freely, without that fear and dread which is an effect of the power of the law. They are not
209
in a scrupulous bondage unto outward duties and the manner of their performance, but do all things with delight and freedom. They have by the Spirit of adoption, as the reverential fear of children, so their gracious inclination unto obedience. But in that exercise of devotion, and multiplied outward duties of religion, which the Romanists boast of as their especial sanctity, there are great evidences of a servile bondage or slavish frame of spirit; for they are forced to bind themselves, and to be bound unto it, by especial vows, in whose observation they no more act as their own guardians, or as those who are "sui juris," but are under the coercive discipline of others, and outward punishment in case of failure. And those who are so servants of men in religious duties are not God's freemen, nor have they Christ for their Lord in that cage who have another. The foundation of all these duties, and which alone obligeth them unto their performance, are vows nowhere required by God or our Lord Christ in the gospel; and the principal regard which any have in their strict attendance unto them is the obedience which they owe unto the superintendents of those vows It is easy to apprehend how inconsistent this way is with that spiritual freedom and liberty of mind which inseparably accompanieth true gospel holiness. Besides, the opinion of merit, which not only goeth along with them, but also animates them in all these services, makes them servile in all they do; for they cannot but know that every thing in merit must not only be tried by the touchstone of sincerity, but weighed in the balance to the utmost scruple, to find out what it amounts or comes unto. And this is perfectly destructive of that liberty in obedience which the gospel requireth. So also is that tormenting persuasion which they are under the power of, -- namely, That they have no grounds of confidence or assurance that either they are accepted with God here, or shall come to the blessed enjoyment of him hereafter. Hence, in all duties, they must of necessity be acted with a "spirit of fear," and not "of power and of a sound mind."
2. The rule of their duties and obedience, as to what is, in their own judgment, eminent therein, is not the gospel, but a system of peculiar laws and rules that they have framed for themselves. So some obey the rule of Benedict, some of Francis, some of Dominic, some of Ignatius, and the like. This utterly casts out their whole endeavor from any interest in gospel holiness; for the formal nature of that consists herein, that it is a
210
conformity unto the rule of the gospel as such, or a compliance with the will of God as manifested therein. Hence do they multiply unrequited duties, yea, the principal parts of their devotion and sanctity consist in them which are of their own devising, for which they have no gospel precept or command; and such, in particular, are those vows which are the foundation of all that they do. In this case, our Savior, reproving the Pharisees for their additional duties beyond the prescript of the word, shows them how they "made the commandment of God of none effect by their tradition," and that
"in vain they worshipped God, teaching for doctrines the commandments of men," <401506>Matthew 15:6,9.
And when they were offended at his rejection of one of their new imposed duties, he replies that "every plant which his heavenly Father hath not planted should be rooted up," verse 13; so wholly rejecting all those religious duties which they had framed by rules of their own devising. Nor are these of the Roman devotionists of any better constitution; they are plants of men's own planting, and shall be rooted up accordingly and cast into the fire. Let the number of false invented duties of religion be never so great, let the manner of their performance be never so exact or severe, they serve to no other end but to divert the minds of men from the obedience which the gospel requireth.
3. There is nothing in all that is prescribed by the masters of this devotion, or practiced by the disciples, but it may all be done and observed without either faith in Christ or a sense of his love unto our souls. The obedience of the gospel is the "obedience of faith;" on that and no other root will it grow; -- and the principal motive unto it is the "love of Christ," which "constraineth" unto it. But what is there in all their prescriptions that these things are necessary unto? May not men rise at midnight to repeat a number of prayers, or go barefoot, or wear sackcloth, or abstain from flesh at certain times or always, or submit to discipline from themselves or others, and (if they have bodily strength to enable them) undergo all the horrid, and indeed ridiculous, hardships of standing on a pillar continually, or bearing great logs of wood on their shoulders all the day long, that are told or fabled of the Egyptian monks, without the least dram of saving faith or love? All false religions have ever had some amongst them who
211
have had an ambition to amuse others with these self-inflictions and macerations, wherein the devotions among the Banians do exceed at this day whatever the Romanists pretend unto.
4. The whole of what they do is so vitiated and corrupted with the proud opinion of merit and supererogation as renders it utterly foreign unto the gospel. It is not my present business to dispute against these opinions. It hath been already abundantly manifested (and may be yet so again where it is necessary) that they wholly enervate the covenant of grace, are injurious to the blood and mediation of Christ, and are utterly inconsistent with the fundamental principles of the gospel. Whereas, therefore, these proud imaginations do animate their whole course of duties, the gospel is not concerned in what they do.
And we may add unto what hath been remarked already, the consideration of that gross superstition, yea, and idolatry, which they give up themselves unto almost in most of their devotions. This is not the least of their transgressions in these things, but is sufficient to violate all they do besides.
Wherefore, notwithstanding their pretense unto sanctity and a more strict attendance unto duties of obedience than other men, yet it is manifest that the best of them are under a defection from the holiness of the gospel, substituting an obedience unto their own imaginations in the room thereof.
II. Again; others confine the whole of their obedience unto morality, and
deride whatever is pleaded as above it and beyond it, under the name of evangelical grace, as "enthusiastical folly." And the truth is, if those persons who plead for the necessity of gospel grace and holiness, which is more than so, do understand each other, and if somewhat of the same things are not intended by them under different expressions and diverse methods of their management, they are not of the same religion. But if they mistake the meaning of each other, and differ only in the manner of teaching the same truth, I suppose they steer the safest course, and are freest from just offense, who follow and comply with the manner wherein the things intended are taught in the Scripture, rather than those who accommodate their discourses unto the phraseology of heathen philosophers. But the truth is, the difference seems to be real, and the principles men proceed upon in these things are contradictory to each
212
other; for some do plainly affirm that the whole of gospel obedience consists in the observance of moral virtue, which they so describe as to render it exclusive of evangelical grace. This others judge to contain an open declension from and waiving of gospel holiness. It is granted freely, that the performance of all moral duties evangelically, -- that is, in the power of the grace of Christ, unto the glory of God by him, -- is an essential part of gospel obedience. And whoever they are who (under the pretense of grace or any thing else) do neglect the improvement of moral virtues, or the observance of the duties of morality, they are so far disobedient unto the gospel and the law thereof. And some men do not understand how contemptible they render themselves in the management of their cause, when they charge others with an opposition unto morality or moral virtue, and setting up they know not what imaginary holiness in the room thereof; for those whom they so calumniate are not only immediately discharged from any sense of guilt herein by the testimony of their own consciences, but all other men, so far as the rule of ingenuity is extended, do, from the knowledge of their doctrine and observation of their practice, avouch their innocence.
"But is it not so, then, that men do condemn morality, as that which is not to be trusted unto, but will deceive them that rest in or upon it?" I answer, They do so when it is made (as it is by some) the whole of religion, and as it is obtruded into the place of evangelical grace and holiness by others. They take moral virtue, as it always was taken until of late, for natural honesty, or such a conformity of life unto the light of nature as to be useful and approved among men. But this may be, -- men may do what is morally good, and yet never do any thing that is accepted with God; for they may do it, but not for the love of God above all, but for the love of self. And therefore they charge morality with an insufficiency unto the end of religion, or the saving of the souls of men, --
1. Where nothing is intended by it but that whereof the rule and measure is the light of nature: for that doth direct unto every duty that is properly moral; and what it doth not direct unto, what is not naturally by the law of our creation obligatory unto all mankind, cannot be called moral. Now, to confine all religion, as to the preceptive and obediential part of it, unto the light of nature, is to evacuate one half of the gospel.
213
2. Where it is in practice an effect of conviction only, and performed in the innate strength of the rational faculties of our souls, without the especial supernatural aid of the Spirit and grace of God, Whatever name any thing may be called by that is not wrought in us by the grace of God, as well as by us in a way of duty, is foreign unto evangelical obedience. And those who reject morality as insufficient unto acceptation with God and eternal salvation, intend only what is of that kind performed in the power of our natural faculties externally excited and directed, without any supernatural influence or operation of especial grace; and, indeed, so to place a confidence in such duties is open Pelagianism.
3. Where it proceedeth not from the spiritual, supernatural renovation of our souls. The rule and method of the gospel is, that the tree be first made good, and then the fruit will be so also. Unless a person be first regenerate, and his nature therein renewed into the image and likeness of God, -- unless he be endued with a new principle of spiritual life from above, enabling him to live unto God, he can do nothing, of whatsoever sort it be, that is absolutely acceptable unto God. And it is especially under this consideration that any reject morality as not comprehensive of gospel obedience, yea, as that which is apt to draw off the mind from it, and which will deceive them that trust to it, -- namely, that it proceedeth not from the principle of grace in a renewed soul; for whatever doth so, though it may be originally of a moral nature in itself, yet from the manner of its performance it becomes gracious and evangelical And we need not fear to exclude the best works of unrenewed persons from being any part of gospel holiness or obedience.
4. Where those in whom it is, or who pretend unto it. are really destitute of the internal light of saving grace, enabling them to discern spiritual things in a spiritual manner, and to know the mysteries of the kingdom of God. That there is such a saving light wrought in the minds of believers by the Holy Ghost, that without it men cannot discern spiritual things, so as to favor, like, and approve of them, hath been elsewhere at large demonstrated. But this belongs not unto the morality contended about. It is not only independent of it, but is indeed set up in competition with it and opposition unto it. No man need fear to judge and censure that morality, as unto its interest in gospel obedience and sufficiency unto the salvation of the souls of men, which may be obtained, practiced, and lived
214
up unto, where God doth not "shine in the hearts of men, to give them the light of the knowledge of his glory in the face of Jesus Christ;" where no work of spiritual illumination hath been in their minds, enabling them to discern and know the mind of God, which none knoweth originally but the Spirit of God, by Whom it is made [known] unto us, 1<460211> Corinthians 2:11,12. Yet this is that which some men seem to take up withal and rest in, unto the rejection of evangelical obedience.
Lastly, The same censure is to be passed on it wherever it is separable from those fundamental gospel graces which, both in their nature, acts, and objects, are purely supernatural, having no principle, rule, or measure, but truth supernaturally revealed. Such, in particular, is the whole regard we have unto the mediation of Christ, as also unto the dispensation of the Spirit, promised to abide with the church for ever as its comforter, with all the duties of obedience which depend thereon. He is ignorant of the gospel that knows not that in these things do lie the fundamental principles of its doctrine and precepts, and that in the exercise of those graces in a way of duty which immediately concern them, consist the principal parts of the life of God, or of that obedience unto him by Jesus Christ which is indispensably required of all that shall be saved. Whereas, therefore, these things cannot be esteemed merely moral virtues, nor do at all belong unto, but are considered as separate from, all that morality which is judged insufficient unto life and salvation, it is evident that it is not in the least dealt withal too severely, nor censured more harshly than it doth deserve. If, therefore, any betake themselves hereunto as to the whole of their duty, it comes under the account of that partial defection from the gospel which we inquire into.
III. Some there are who, as unto themselves, pretend they have attained
unto perfection already in this world; such a perfection in all degrees of holiness as the gospel is but an introduction towards. But this proud imagination, destructive of the covenant of grace, of all use of the mediation and blood of Christ, contrary to innumerable testimonies of Scripture and the experience of all that do believe, and concerning which their own consciences do reprove the pretenders unto it, needs not detain us in its examination. It is sufficient unto our present design to have given these instances how men may, in a pretended conscientious discharge of many duties of obedience, yet fall off and decline from that which the
215
gospel requireth. The occasions and reasons hereof (supposing those more general before considered with respect unto the truth of the gospel, which all of them take place here, and have their influence upon their dislike of its holiness) may be briefly inquired into and represented; nor shall we confine ourselves unto the instances given, but take in the consideration of every declension from it which on any account befalls them who, having had a conviction of its necessity, yet refuse to come unto its universal practice. And to this end we may observe, --
1. That the holiness which the gospel requireth will not be kept up or maintained, either in the hearts or lives of men, without a continual conflict, warring, contending; and that with all care, diligence, watchfulness, and perseverance therein. It is our warfare, and the Scripture abounds in the discovery of the adversaries we have to conflict withal, their power and subtlety, as also in directions and encouragements unto their resistance. To suppose that gospel obedience will be maintained in our hearts and lives without a continual management of a vigorous warfare against its enemies, is to deny the Scripture and the experience of all that do believe and obey God in sincerity. Satan, sin, and the world, are continually assault-hag of it, and seeking to ruin its interest in us. The devil will not be resisted (which it is our duty to do, 1<600508> Peter 5:8, 9) without a sharp contest and conflict; in the management whereof we are commanded to "take unto ourselves the whole armor of God," <490612>Ephesians 6:12,13. "Fleshly lusts" do continually "war against our souls," 1<600211> Peter 2:11; and if we maintain not a warfare unto the end against them, they will be our ruin. Nor will the power of the world be any otherwise avoided than by a victory over it, 1<620504> John 5:4; which will not be carried without contending. But I suppose it needs no great confirmation unto any who know what it is to serve and obey God in temptations, that the life of faith and race of holiness will not be preserved nor continued in without a severe striving, laboring, contending, warring with diligence, watchfulness, and perseverance; so that I shall at present take it as a principle, notionally at least, agreed upon by the generality of Christians. If we like not to be holy on these terms, we must let it alone; for on any other we shall never be so. If we faint in this course, if we give it over, if we think what we aim at herein not to be worth the obtaining or preserving by such a severe contention all our days, we must be content to be without it. Nothing doth so promote the interest
216
of hell and destruction in the world as a presumption that a lazy, slothful performance of some duties and abstinence from some sins, is that which God will accept of as our obedience. Crucifying of sin, mortifying our inordinate affections, contesting against the whole interest of the flesh, Satan, and the world, and that in inward actings of grace and all instances of outward duties, and that always while we live in this world, are required of us hereunto.
Here lies the first spring of the apostasy of many in the world, of them especially who betake themselves unto and take up satisfaction in another way of duties than what the gospel requireth. They had, it is possible, by their light and convictions, made so near approaches unto it as to see what an incessant travail of soul is required unto its attainment and preservation.
They are like the Israelites travelling in the wilderness towards the land of Canaan. When they came near unto the borders and entrance of it, they sent some to spy it out, that they might know the nature and state of the land and country whither they were going. These, for their encouragement, and to evince the fruitfulness of the earth, bring unto them "a branch with one cluster of grapes," so great and fair that
"they bare it between two upon a staff; and they brought also pomegranates and figs," <041323>Numbers 13:23.
But withal, they told them of the hideous difficulties they were to conflict withal, in that the people were strong, their cities walled, and the Anakims dwelling amongst them, verse 28. This utterly disheartens the carnal people, and, notwithstanding the prospect they had of the "land that flowed with milk and honey," back again they go into the wilderness, and there they perish.
So it is with these persons. Notwithstanding the near approach they have made, by light and convictions, unto the kingdom of God (as our Savior told the young man, who was as one of them, <411234>Mark 12:34), and the prospect they have of the beauty of holiness, yet they turn off from it again, and perish in the wilderness: for upon the view they have of the difficulties which lie in the conflict mentioned, they fall under many disadvantages, which at length utterly divert them from its pursuit; as, --
217
(1.) Weariness of the flesh, not enduring to comply with that constant course of duties continually returning upon it which is required thereunto. Various pleas will be made for an exemption from them, at least in some troublesome instances; and the carnal mind will not want pretenses to countenance the flesh in its weariness. Hereon one duty after another is first omitted and then utterly foregone. Neglect of a vigorous constancy in subduing the body and bringing of it into subjection, commended by the apostle in his own example, 1<460927> Corinthians 9:27, is with many the beginning of this kind of apostasy. These things, I say, will ofttimes fall out, that through the weariness and aversation of the flesh, countenanced by various pretenses of the carnal mind, sundry duties will be omitted. But this is the faith and trial of the saints; here is the difference between sound believers and those who are acted only by convictions: Those of the first sort will, sooner or later (for the most part speedily), be humbled for such omissions, and recover their former diligence, according to the prayer of the psalmist, <19B9176>Psalm 119:176; but where this ground is won by the flesh, and men grow satisfied under the loss of any duty, it is an evidence of a hypocritical, backsliding heart.
(2.) When men are come unto the height of their convictions, and proceed no farther, indwelling sin, with its lusts and corrupt affections (which have for a while been checked and mated by light), will insensibly prevail, and weary the mind with solicitations for the exercise of its old dominion; for the spring of it being not dried, the bitter root of it being not digged up nor withered, it will not cease until it hath broke down all the bounds that were fixed unto it, and bear down convictions with force and violence.
(3.) Ignorance of the true way of making application unto the Lord Christ for grace and supplies of the Spirit, to bring them unto or preserve them in a state of gospel holiness, is of the same importance. Without this, to dream of being holy according unto the mind of God is to renounce the gospel. We need not look farther for men's apostasy than this, if they are satisfied with such a holiness, such an obedience, as is not derived unto us by the grace of Christ, nor wrought in us by the Spirit of Christ, nor preserved in us by the power of Christ. The way hereof such persons are always ignorant of, and at length do openly despise; yet may men as well see without the sun or light, or breathe without the air, or live without natural spirits, as engage into or abide in the practice of gospel holiness
218
without continual applications unto Christ, the fountain of all grace, for spiritual strength enabling thereunto. The way and means hereof these persons being ignorant of and unacquainted withal, the holiness which the gospel requireth becomes unto them a thing strange and burdensome; which therefore they desert and refuse. If, therefore, it be true that without Christ we can do nothing, -- that in our life unto God he liveth in us, and efficiently is our life; if from him, as the head, nourishment is supplied unto every living member of the body; if the life which we lead be by the faith of the Son of God; and if the only way of deriving these things and all supplies of spiritual strength from him be by the exercise of faith in him, -- it follows unavoidably that all those who are unacquainted with this way, who know not how to make their application unto him for this end and purpose, can never persevere in a pursuit of gospel holiness. So hath it fallen out and no otherwise with them concerning whom we speak. As ignorance of the righteousness of God, or of Christ being the end of the law for righteousness unto them that do believe, is the reason why men go about to establish a righteousness of their own, and will not submit to the righteousness of God; so ignorance of the grace which is continually to be received from Christ in a way of believing, that we may be holy with gospel holiness, is the reason why so many turn off from it unto another kind of holiness of their own framing, which yet is not another, because it is none at all. But many are so far from endeavoring after or abiding in gospel holiness on this foundation of continual supplies of grace from Jesus Christ to that end, as that they avowedly despise all holiness and obedience springing from that fountain or growing on that root; in which case God will judge. In the meantime, I say (and the matter is evident) that one principal reason why men turn off from it upon the prospect of the difficulties that attend it, and the oppositions that are made unto it, is their unbelief and ignorance of the way of making application unto Christ by faith for supplies of spiritual strength and grace.
(4.) Unacquaintedness with the true nature of evangelical repentance is another cause hereof. This is that grace which comfortably carrieth the souls of believers through all their failings, infirmities, and sins; nor are they able to live to God one day without the constant exercise of it. They find it as necessary unto the continuance of spiritual life as faith itself. It is not only a means of our entrance into, but it belongs essentially unto, our
219
gospel state and our continuance therein. Hereunto belongs that continual humble self-abasement, from a sense of the majesty and holiness of God, with the disproportion of the best of our duties unto his will, which believers live and walk in continually; and he that is not sensible of a gracious sweetness and usefulness therein knows not what it is to walk with God. Hereby doth God administer several encouragements unto our souls to abide in our way of obedience, notwithstanding the many discouragements and despondencies we meet withal. In brief, take it away, and you overthrow faith, and hope, and all other graces. Those, therefore, who are unacquainted with the nature and use of this grace and duty, who can taste no spiritual refreshment in all its sorrows, who know nothing of it but legal troubles, anguish, fear, and distraction, will not endure the thought of living in the practice of it all their days; which yet is as necessary unto gospel holiness as faith itself. Men, I say, falling into this condition, finding all these difficulties to conflict withal, and lying under these disadvantages, if any thing will offer itself in the room of this costly holiness, will readily embrace it. Hence, as some betake themselves unto a pretense of morality (which as unto many is a mere pretense, and made use of only to countenance themselves in a neglect of the whole of that obedience which the gospel openly requireth), so others do, under other expressions, retreat unto the mere duties of their own light, and these as only required therein, with some peculiar reliefs unto the flesh in what is burdensome unto it. As, for instance: There is nothing that the flesh more riseth up in a dislike of and opposition unto than constancy in the duty of prayer, in private, in families, on all occasions, especially if attended unto in a spiritual manner, as the gospel doth require; but in itself, and as to the substance of it, it ia a duty which the light of nature exacteth of us; -- but whereas this may prove burdensome to the flesh, a relief is borrowed from a pretense of gospel light and liberty, that men need not pray at any time unless their own spirits or light do previously require it of them: which is to turn the grace of God into an occasion of sinning. By this means some have gotten a holiness, wherein, for the most part, it seems indifferent to them whether they pray at any time or no. And other instances of the like kind might be given. Upon the whole matter, to free themselves from this state, so uneasy to flesh and blood, so contrary unto all the imaginations of the carnal mind, some men have betaken themselves unto another, wherein they have, or pretend to have, no conflict against sin, nor to need any
220
application unto the Lord Christ for supplies of spiritual strength; which belongs not unto that holiness which the gospel requires and which God accepts.
It may be said that in some of the instances before given, especially in that of the Papacy, there is an appearance of a greater conflict with and more hardships put on the flesh than in any other way of obedience that is pleaded for; and there is indeed such an appearance, but it is no more. The oppositions that arise against their austerities are from without, or from nature as it is weak, but not as it is carnal It is possible that sin may not be concerned in what they do, neither in its power nor reign; yea, so far as it is leavened by superstition, it acts itself therein no less than it doth in others by fleshly lusts. But it is an internal, spiritual, immediate opposition unto its being and all its actings, that it riseth up with such rage against as to weary those who have not that living principle of faith whereto) the victory over it doth peculiarly appertain.
2. This evangelical holiness will not allow of nor will consist with the constant, habitual omission of any one duty, or the satisfaction of any one lust of the mind or of the flesh. As we are, in all instances of duty, to be "perfecting holiness in the fear of God," 2<470701> Corinthians 7:1, so "no provision is to be made for the flesh, to fulfill the lusts thereof," <451314>Romans 13:14. This is that which loseth it so many friends in the world. Would it barter with the flesh, would it give and take allowances in any kind, or grant indulgence unto any one sin, multitudes would have a kindness for it which now bid it defiance. Every one would have an exemption for that sin which he likes best, and which is most suited to his inclinations and carnal interests. And this would be virtually a dispensation for all unholiness whatever. But these are the terms of the gospel: No one duty is to be neglected, no one sin is to be indulged; and they are looked upon as intolerable. Naaman would not give himself up unto the worship of the God of Israel but with this reserve, that he might also bow in the house of Rimmon, whereon his power and preferment did depend. Many things the young man in the Gospel boasted himself to have done, and was doubtless willing to continue in the performance of them; but yet, through his whole course, the love of the world had the prevalency in him, and when he was tried in that instance, rather than relinquish it he gave up the whole. But this is the law of the gospel.
221
Although it provide a merciful relief against those daily sins which we are overtaken withal by our frailty and weakness, or surprised into by the power of temptations, against the bent of our minds and habitual inclination of our wills, 1<600401> Peter 4:1,2, yet it alloweth not the cherishing or practice of any one sin whatever, internal or external. An habitual course in any sin is utterly inconsistent with evangelical obedience, 1<620306> John 3:69, yea, it requireth indispensably that we be engaged, in our minds and wills, in an opposition unto all sin, and in a constant endeavor after its notbeing in us, either in the root or in the fruit thereof. It will not connive at or comply with any inordinate affection, any habitual sinful distemper, nor the first motions of sin that are in the flesh. This is that perfection which is required in the new covenant, Genesis 17:l, that sincerity, integrity, freedom from guile, walking after the Spirit, and not after the flesh, and that newness of life, which the gospel everywhere prescribeth unto us. On no other terms but universality in obedience and opposition unto sin will it approve of us, 1<620307> John 3:7-10.
And this occasioneth the turning aside of many from the pursuit of an endeavor to be holy, according unto the rule of the gospel. When by light and convictions they come to take a view of what is required thereunto, it disliketh them, they cannot bear it; and therefore they either at once or gradually give over all ways of pursuing their first design. And men break with the gospel on this account by the means ensuing: --
(1.) They cannot make the same judgment of sin that the gospel doth, nor will judge all those things to be sin and evil which the gospel declares so to be; yea, we have some come unto that pharisaism, that they scarce think any thing to be sinful or worth taking notice of unless it be openly flagitious. Under this darkness and ignorance, all sorts of filthy, noisome lusts may be cherished in the hearts of men, keeping them at as great and real a distance from the holiness of truth as the most outrageous outward sins can do. And this neglect or refusal to comply with the rule of the gospel before laid down is grounded in and promoted by two occasions: --
[1.] They have a willing insensibility of the guilt of some unmortified lust. This they will abide in and cherish; for their minds being habituated unto it, they find no great evil in it, nor do see any cogent reason why they should forego it. So was it with the young man with respect unto the love
222
of the world. He was sorry that he could not be evangelically obedient whilst he retained it; but seeing that could not be, he did not discern any such evil in, nor was sensible of any such guilt from it, nor could apprehend any such equality in or necessity of gospel holiness, that he should renounce the one for the embracing the other. So will it be when any lust is made familiar unto the mind; it will not be terrified with it, nor can see any great danger in it. It is between such a soul and sin as it is between the devil and the witch, or one that hath a familiar spirit, as we render the Hebrew "ob" [bwaO ] and "yideoni," [yn[i DO y] i]. At the first appearance of the devil, be it in what shape it will, it cannot but bring a tremor and fear on human nature, but after a while he becomes a familiar; and when alone he is to be feared, he is not feared at all. The poor deceived wretch then thinks him in his power, so that he can use or command him as he sees good, whereas he himself is absolutely in the power of the devil. Men may be startled with sin in its first appearance, on their first convictions, or its first dangerous efforts; but when it is become their familiar, they suppose it a thing in their own power, which they can use or not use as they see occasion, though indeed themselves are the servants of corruption, being overcome thereby and brought into bondage. Hence it is inconceivable how little sense of guilt in some sins men find after they are habituated unto them. In some sins, I say, for with respect unto sins absolutely against the light of nature, conscience will not easily be bribed not to condemn them. It will not in such cases be speechless, until it be seared and made senseless. But there are sins not accompanied with so great an evidence, yet attended with no less guilt than those which directly militate against the light of nature. In this case, when the word of the gospel comes as it is "living and powerful, sharper than any two-edged sword, piercing even to the dividing asunder of the soul and spirit, and of the joints and marrow, as a discoverer and judge of the thoughts and intents of the heart;" when it comes and discovers the secret frames, figments, imaginations, and inclinations of the mind, and condemneth what is in the least measure or manner irregular; when it will not be put off, nor accept of any composition or compensation by the most strict and rigid profession in other things, -- men are ready to withdraw themselves to the rule of their own light and reason, which they find more gentle and tractable.
223
[2.] A dereliction of the gospel on this account, with respect unto the inwardness, spirituality, and extent of its commands, is much increased under the influence of corrupt opinions. And of this nature are all those which tend unto the extenuation of sin; for some there are who suppose that there is not such a provoking guilt, such a spiritual outrage in sin, as others pretend. Hence multitudes, as they judge, are needlessly troubled and perplexed about it. "A generous mind, free from superstitious fears and dark conceits imbibed in education, will deliver the mind of man from the trouble of such apprehensions; -- a great sense of the guilt of small sins is an engine to promote the interest of preachers, and those who pretend to the conduct of conscience; -- the filth and pollution of sin is a metaphor which few can understand, and none ought to be concerned in; -- that the power of the remainders of indwelling sin is a foolish notion; and that the disorderly frames of the heart and the mind, through darkness, deadness, spiritual indisposition, or other secret irregularities, are fancies, not sins, which we need not be troubled at ourselves, nor make any acknowledgment of unto God;" -- these and the like opinions are the pharisaical corban of our age, corrupting the whole law of our obedience. And it were easy to manifest how perilous and ruinous they are unto the souls of men; what powerful instruments in the hand of Satan to eclipse the glory of the grace of Christ on the one hand, and to promote apostasy from holiness in the hearts and lives of men on the other. I shall only say, set the corrupt heart of men by any means at liberty from an awe and reverence of the holiness of God and his law with respect unto the inward actings and frames of the soul, with a sense of guilt where they are irregular, and a necessity of constant humiliation before God thereon, and an equally constant application of itself unto the Lord Christ for grace and mercy, and it is wholly in vain to think of fixing any bounds unto the progress of sin. The ignorance hereof is that which hath produced in some the proud imagination of perfection, when they are far enough from bringing their consciences and lives to the rule of the gospel, but only aggravate their guilt by attempting to bend that inflexible rule unto their own perverse and crooked minds.
(2.) In this case, carnal interest, which takes in and compriseth all the circumstances of men, calls for an indulgence unto some one sin or other, which the gospel will not admit of. Pride or ambition, covetousness or love
224
of this present evil world and the perishing things of it, uncleanness or sensuality in eating and drinking, self-exaltation and boasting, vain-glory, idleness, one or other must be spared. One thing or other, I say, on the account of carnal interest, -- either because small, or useful, or general, or suited unto a natural temper, or, as is supposed, made necessary by the occasions of life, -- must be reserved. Where this resolution prevails, as men are absolutely excluded from any real interest in gospel holiness, which will admit of no such reserves, so it will not fail to lead them into open apostasy of one kind or other; for, --
[1.] Such persons are unapproved of God in all that they do, and so have no ground for expectation of his blessing or assistance; for the allowance of the least sin is such an impeachment of sincerity as casteth a man out of covenant communion with God. This is that "offending in one point" which ruins a man's obedience, and renders him guilty against the whole law, <590210>James 2:10. Any one actual sin makes a man guilty of the curse of the whole law as it contains the covenant of works; and the willing allowance of a man's self in any one sin habitually breaks the whole law as it contains the rule of our obedience in the covenant of grace. And if in this disapproved condition men meet with outward prosperity in the world, their danger will be increased as well as their guilt aggravated. And the utmost care of professors is required in this matter; for there seems to be among many an open indulgence unto habitual disorders, which hazards their whole covenant interest, and must fill them with uncertainty in their own minds. High time it is for all such persons to shake off "every weight, and the sin that doth so easily beset them, and to run with redoubled diligence" the remainder of "the race that is set before them."
[2.] This indulgence unto any one sin will make way in the minds, consciences, and affections of men, for the admission of other sins also. It will be like a thief that is hidden in a house, and only waits an opportunity to open the doors unto his other companions; to this end he watcheth for a season of sleep and darkness, when there is none to observe his actings. Let a person who thus alloweth himself to live in any sin fall into temptation whilst he is a little more than ordinary careless, his allowed corruption shall open his heart unto any other sin that offers for admission.
225
"Look not," saith the wise man, "upon the wine when it is red, when it giveth his color in the cup, when it moveth itself aright. Thine eyes shall behold strange women, and thine heart shall utter perverse things," <202331>Proverbs 23:31,33.
One sin liked and loved will make way for every other. There is a kindred and alliance between sins of all sorts, and they agree in the same end and design. Where any one is willingly entertained, others will intrude themselves beyond all our power of resistance.
[3.] It will divert the soul from the use of those means whereby all other sins should be resisted, and thereby apostasy prevented; for there is no means appointed or sanctified by God for the resistance or mortification of sin, but it opposeth sin as sin, and consequently every thing that is so, and that because it is so. Wherefore, whoever willingly reserves any one sin from the efficacy of the means God hath appointed for its mortification doth equally reserve all. And as those means do lose their power and efficacy towards such persons, so they will insensibly fall off from a conscientious attendance unto any of those ways and duties whereby sin should be opposed and ruined.
3. Many of the graces in whose exercise this evangelical holiness doth principally consist are such as are of no reputation in the world. The greatest moralists that ever were, whether Pharisees or philosophers, could never separate between their love and practice of virtue on the one hand, and their own honor, glory, and reputation on the other. There was in them, as the poet expresseth it in one instance, --
"amor patriae, laudumque immensam cupido."
Hence they always esteemed those virtues the most excellent which had the best acceptation and the greatest vogue of praise among men. And it seems to be ingrafted in the nature of man to have some kind of desire to be approved in what men judge themselves to do well and laudably. Neither is this desire so evil in itself but that it may be managed in subordination unto the glory of God; which nothing that is absolutely evil, or in its own nature or any considerations or circumstances, can be. But when at any time it swells into an excess, and the pharisaical leaven of being seen and praised of men puffeth it up, it is the worst poison that the
226
mind can be infected withal. In what degree soever it be admitted, in the same it alienates the mind from gospel holiness; and it doth so effectually, -- I mean this self-love and love of the praise of others doth so, -- for the reason mentioned, namely, that the graces in whose exercise it doth principally consist are of no reputation in the world. Such are meekness, gentleness, self-denial, poverty of spirit, mourning for sin, hungering and thirsting after righteousness, mercy and compassion, purity of heart, openness and simplicity of spirit, readiness to undergo and forgive injuries, zeal for God, contempt of the world, fear of sin, dread of God's judgment for sin, and the like. These are those adornings of the inner man of the heart which with God are of great price. But as unto their reputation in the world, "weakness, softness of nature, superstitious folly, madness, hypocritical preciseness," is the best measure they meet withal. When men begin to discern that as unto this holiness of the gospel, its principal work lies within doors, in the heart and mind, in the things that no mortal eye seeth and few commend so much as in the notion of them, and which in their outward exercise meet with no good entertainment in the world, they betake themselves unto and rest in those duties which make a better appearance and meet with better acceptance; and many of them are such as, in their proper place, are diligently to be attended unto, provided they draw not off the mind from an attendance unto those despised graces and their exercise wherein the life of true holiness doth consist. And it is well if we are all sufficiently aware of the deceits of Satan in this matter. In the beginnings of the general apostasy from the power and purity of Christian religion, to countenance all sorts of persons in a neglect of the principal graces of the gospel, the necessity of regeneration, and a heavenly principle of spiritual life, they were put wholly on outward splendid works of piety and charity, as they were esteemed. Let their minds be defiled, their lusts unmortified, their hearts un-humbled, their whole souls unfurnished of spiritual and heavenly graces, yet (as they would have it) these outward works should assuredly bring them all unto a blessed immortality and glory! But this face of the covering, this veil that was spread over many nations, being now in many places (particularly among us) rent and destroyed, both wisdom and much circumspection are required, that, either under a pretense or under a real endeavor after the inward spiritual graces of Christ and their due exercise, we do not countenance ourselves in the
227
neglect of those outward duties which are any way useful unto the glory of God and the good of mankind.
These are some of the causes, and others there are of an alike nature, from the powerful influence whereof upon their minds men have changed gospel holiness for other ways of obedience, which also they give other names unto.
228
CHAPTER 9.
APOSTASY INTO PROFANENESS AND SENSUALITY OF LIFE -- THE CAUSES AND OCCASIONS OF IT, -- DEFECTS IN PUBLIC
TEACHERS AND GUIDES IN RELIGION.
THAT which yet remaineth to be considered under this head of backsliding from the commands of the gospel and the obedience required of them is of a worse kind and of a more pernicious consequence; and this is that open apostasy into profaneness and sensuality of life which the generality of them who are called Christians are in most places of the world visibly fallen into. If any be otherwise minded, if they suppose and judge that the ways and walkings of the generality of churches and individual Christians, of whole nations that profess themselves to be so, are such as the gospel requireth and approveth of, they seem either to be ignorant of the true state of these things in the world, or to be highly injurious unto the grace and truth which came by Jesus Christ. To suppose that he by his gospel giveth countenance unto or conniveth at that darkness, profaneness, sensuality, those bloody contentions and oppressions, in a word, all those filthy and noxious lusts, which at this day have overwhelmed the Christian world, is to do what we can to render and represent it not only useless, but extremely pernicious unto mankind; for we do say therein that by him and his doctrine countenance is given unto that degeneracy in wickedness which heathenism would not allow, whereby the world is filled with confusion, and in danger to be precipitated into ruin. I shall therefore at present take it for granted (with the highest readiness to give up that concession when any tolerable evidence shall be given to the contrary) that there is, among and in the churches whereunto the generality of Christians do reckon themselves to belong, a visible apostasy from that piety, holiness, and righteousness, which the gospel indispensably requireth in all the disciples of Christ, and which the primitive Christians did earnestly follow and eminently abound in. An inquiry into the means and causes hereof is that which now lies before us. And that especial instance which I shall always regard is the church of Rome; which, as it hath given the most eminent example of apostasy in this kind of any church in the world, so
229
whatever of the same nature befalleth others, it is sufficiently represented therein.
The immediate internal causes (which are, as the rise and original of all sins, so of those wherein this apostasy doth consist, because they are not peculiar hereunto, but equally respect all sins at all times) belong not unto our present inquiry. By these causes I intend, in general, the depravation of nature; the power and deceitfulness of sin; love of the world, the profits, honors, and pleasures of it; the rage of the flesh after the satisfaction of its sensual lusts; with the aversation of the minds of men from things spiritual and heavenly, as being "alienated from the life of God" through the darkness and ignorance that is in them: for these and the like depraved affections, being excited and acted by the crafty influences of Satan, and inflamed with temptations, do incline, induce, and carry men into all manner of wickedness with delight and greediness, <590114>James 1:14, 15. But whereas all these things in general respect equally all times, occasions, and sins; and whereas it is the constant work of the ministers of the gospel (those, I mean, who understand their employment, with the account they must give of the souls committed unto their charge) to discover the nature, detect the deceit, and warn men of the danger, of these principles and occasions of sin within them and without them, -- I shall not need particularly here to insist upon them. It is the more public external means and causes which have produced, furthered, and promoted the apostasy complained of, that we shall take under consideration.
I. The first occasion hereof, in all ages, hath been given by or taken from
the public readers, guides, or leaders of the people in the matter of religion. I intend them of all sorts, however called, styled, or distinguished, into what forms or orders soever they are cast by themselves or others; and I name them so at large, because it is known how variously they are multiplied, especially in the church of Rome, where, as to these parts of the world, this apostasy began, and by which it is principally promoted, and that by all sorts of them. These at all times have, and must have, an especial influence into the holiness or unholiness of the people; yea, the purity or apostasy of the church, as to outward means, doth principally depend upon them, with the discharge of their office and duty. In many things they succeed into the room of the priests of old, and frequently fall under the command and rebuke given unto them, <390201>Malachi 2:1-9,
230
"O ye priests, this commandment is for you. If ye will not hear, and if ye will not lay it to heart, to give glory unto my name, saith the LORD of hosts, I will even send a curse upon you, and I will curse your blessings: yea, I have cursed them already, because ye do not lay it to heart. Behold, I will corrupt your seed, and spread dung upon your faces, even the dung of your solemn feasts; and one shall take you away with it. And ye shall know that I have sent this commandment unto you, that my covenant might be with Levi, saith the LORD of hosts. My covenant was with him of life and peace; and I gave them to him for the fear wherewith he feared me, and was afraid before my name. The law of truth was in his mouth, and iniquity was not found in his lips: he walked with me in peace and equity, and did turn many away from iniquity. For the priest's lips should keep knowledge, and they should seek the law at his mouth: for he is the messenger of the LORD of hosts. But ye are departed out of the way; ye have caused many to stumble at the law; ye have corrupted the covenant of Levi, saith the LORD of hosts. Therefore have I also made you contemptible and base before all the people, according as ye have not kept my ways, but have been partial in the law."
That holy, humble, laborious ministry, which Christ first instituted in the church, was the great means of converting men unto evangelical obedience and the preserving of them therein. This their doctrine, their spirit, their example, their manner and course of life, their prayers: preaching, and entire endeavors, tended unto, and were blessed and prospered of God unto that purpose. Then were the lives of Christians a transcript of the truth of the gospel. But through the degeneracy of the following ages, those who succeeded them became troubled fountains, polluting and corrupting all the streams of Christian religion It is no uneasy thing to observe, in the course of ecclesiastical records and stories, how, by various degrees, the leaders of the church became corrupt, and did corrupt the people, giving them in themselves an example of strifes, divisions, ambition, worldly-mindedness; and, by their negligence in discharge of their duty, depriving them of the means of being made better by the power of the doctrine and commands of the gospel. Under the old testament, the priests and prophets led the people into a double apostasy: -- First, Into
231
that of superstition and idolatry, <242309>Jeremiah 23:9-15; and this continued prevailing among them until their sin issued in a desolating calamity. This was the Babylonish captivity, wherein all their idols were buried in the land of Shinar, <380511>Zechariah 5:11. Secondly, After the return of the people from thence, when they would no more be inveigled into idolatry, whereof God designed that captivity for an effectual cure, the same sort of persons, by negligence, ignorance, and their evil example in profaneness, turned them off from God and his law. This was begun in the days of Malachi, the last of the prophets, and ended in the total apostasy and destruction of that church and people. And when the whole came unto its last issue in the rejection of the Lord Christ, the Son of God, the same sort of persons, even the guides and teachers, led, and even forced, the body of the people into that great rebellion and impenitency therein, as is evidently declared in the gospel. And it is to be feared that something of the like nature hath fallen out among Christians also. The first apostasy the Christian world fell into was by superstition and idolatry, principally under the conduct of the church of Rome; and this, as it will always be, was accompanied with wickedness of life in all sorts of persona Many churches and nations being delivered from this abomination, it is well if, by the same means, they are not falling into that of a worldly, sensual, profane conversation.
The Scripture is so full on this subject, and the nature of the thing itself is such, as seems to require a deep and thorough consideration of it; but the nature of my design will not admit of enlargement on any particular head, for I intend only to point at the chief springs and occasions of this evil, and accordingly this part of our subject must be only briefly (as that preceding) treated on.
What was before asserted in general, namely, that the well-being of the church depends on the right discharge of the office of the ministry, will, I suppose, be acknowledged by all; and it is plainly declared by the apostle, <490411>Ephesians 4:11-15. In proportion thereunto it will thrive or decay. The nature of this office, the ends of its institution, the works and duties of it, with the universal experience of all ages and places, do evince this observation beyond all contradiction. If, therefore, those who undertake the exercise of this office do eminently and notoriously fail in the performance and discharge of the duties thereof, especially if they do so generally, and in any long succession of time, it cannot be but that the
232
people will be corrupt, and degenerate from the rule of the gospel. The flocks will not be preserved where the shepherds are negligent; and fields will be overrun with weeds, thorns, and briers, if they be not duly tilled. I shall therefore, in the first place, call over some of those things which are indispensably required in and of the ministers and teachers of the church, that it may be preserved in its purity, and kept up unto its duty in evangelical obedience; and I shall insist only on those which all men will acknowledge to be such duties, or which none who own the gospel can or dare deny so to be: --
First, It is required of them that they keep pure and uncorrupted the doctrine of the gospel, especially that concerning the holiness enjoined in it, both as to its nature, causes, motives, and ends. So of old, the "priest's lips were to keep knowledge," and "the people were to seek the law at his mouth." This was one main end for which the Lord Christ gave unto, and instituted the office of the ministry in the church: <490411>Ephesians 4:11-15, "He gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers; for the perfecting of the saints, for the work of the ministry, for the edifying of the body of Christ: till we all come in the unity of the faith, and of the knowledge of the Son of God, unto a perfect man, unto the measure of the stature of the fullness of Christ: that we henceforth be no more children, tossed to and fro, and carried about with every wind of doctrine, by the sleight of men, and cunning craftiness, whereby they lie in wait to deceive; but speaking the truth in love, may grow up into him in all things, which is the head, even Christ." The preservation of the truth, the declaration, vindication, and defense of it, so as the members of the church, the disciples of Christ, committed to their charge, be neither through weakness or ignorance as children, nor through the delusions of seducers, turned off from it or unsettled in it, was one great end why the Lord Christ instituted this office therein. And upon their discharge of this duty depend the growth, the obedience, the edification, and salvation, of the whole body. And therefore doth the apostle give this principally in charge unto the elders of the church of Ephesus, in his solemn giving of it up unto their care and inspection, when he himself was no more to come among them: <442028>Acts 20:28-30,
"Take heed therefore unto yourselves, and to all the flock, over the which the Holy Ghost hath made you overseers, to feed the church
233
of God, which he hath purchased with his own blood. For I know this, that after my departing shall grievous wolves enter in among you, not sparing the flock. Also of your own selves shall men arise, speaking perverse things, to draw away disciples after them."
As he hath a regard unto other things, so in an especial manner to the introduction of perverse and corrupt opinions, contrary to the truth wherein they had been instructed by him, which comprised "all the counsel of God" concerning their faith and obedience, with his own worship, verse 27. This they were to do by their careful, faithful, diligent declaration, vindication, and defense, of the doctrine which they had received. Especially doth he press this upon his beloved Timothy. He being for a season fixed in the ministry of the church, he was chosen out by the wisdom of the Holy Ghost to be a pattern and example, in the instructions given unto him, unto all ministers of the gospel in succeeding generations. This charge is expressly committed unto him, 1<540613> Timothy 6:13,14,
"I give thee charge in the sight of God, who quickeneth all things, and before Christ Jesus, who before Pontius Pilate witnessed a good confession; that thou keep this commandment without spot, unrebukable, until the appearing of our Lord Jesus Christ."
Verse 20,
"O Timothy, keep that which is committed to thy trust, avoiding profane and vain babblings, and oppositions of science falsely so called."
2<550213> Timothy 2:13,14,
"If we believe not, yet he abideth faithful: he cannot deny himself. Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers."
And what he was enjoined in his own person, that also he was directed to commit unto others with the same charge, that the truth of the gospel might be preserved incorrupt in succeeding generations, 2<550201> Timothy 2:1,2,
234
"Thou therefore, my son, be strong in the grace that is in Christ Jesus. And the things that thou hast heard of me among many witnesses, the same commit thou to faithful men, who shall be able to teach others also."
The vehemency of the apostle in this charge, and his pathetical exhortations, do sufficiently evince the moment and necessity of this duty, as that without which the church would not be continued to be "the pillar and ground of the truth."
There are three repositories of sacred truth, or of the truths of the mystery of the gospel, -- the Scripture, the minds and hearts of believers, and the ministry of the present age. In the first, God preserveth them by his providence; in the second, by his Spirit and grace; in the last, by way of an ordinance or especial institution for that end.
In the first way they have been kept, and shall be kept, safe against all oppositions of hell and the world, unto the consummation of all things. And if this way might fail, we acknowledge that the others would do so also, whatever some pretend of their traditions, and others of their present inspirations. And whilst this doth abide (as it shall always do), the loss that may befall in the other ways may be retrieved; and so it hath been several times, when the faith of the church hath been recovered and its profession reformed by the light and knowledge derived afresh from the Scripture. This fountain, therefore, of truth shall never be dry, but men may always draw sufficiently, yea, abundantly from it, whilst they use the means appointed thereunto. But yet this alone will not secure the public interest of truth and holiness. There must be other means also of communicating what is contained therein unto the minds and consciences of men; and the Scripture itself doth both appoint and require a ministry unto this end. Secondly, There may be a preservation of the truth derived from the Scripture for a season in the minds of men and hearts of private believers. So was it in the days of Elijah, when, in a destitution of all outward ministry, seven thousand were preserved in faith and the fear of God, "not bowing the knee unto Baal," 1<111918> Kings 19:18. This the Holy Ghost is in an especial manner promised and given unto them to effect, <431416>John 14:16,17,26, 16:13; 1<620220> John 2:20,21: for herein is the promise accomplished, that "they shall be all taught of God," <430645>John 6:45; which
235
though it be not wholly without means, yet it is such as doth not always and in all things indispensably depend thereon, <580811>Hebrews 8:11 And unto this work of the Spirit preserving the truth in the minds and hearts of true believers, the continuance of it in the world, as to its power and profession, under great and general apostasies, is to be ascribed. So I no way doubt but that during and under the papal defection, there were great numbers in whose hearts and minds the principal truths of the gospel were preserved inviolate, so as that by virtue of them they lived unto God and were accepted with him. But this way of the preservation of the truth is confined unto individual persons, and as such only are they concerned therein. [Thirdly], As unto public profession and the benefits thereof, all sacred truth is committed unto the ministry of the present age; and on the due discharge of their office and work it doth depend. The imagination of the church of Rome about keeping sacred truths in the hidden cells of tradition or invisible, fantastical treasures, which requires neither care, nor wisdom, nor honesty unto its custody, but a mere pretense of key to open it, was one engine whereby both truth and holiness were driven out of the world.
These things are inseparable. Gospel truth is the only root whereon gospel holiness will grow. If any worm corrode, or any other corrupting accident befall it, the fruit will quickly fade and decay. It is impossible to maintain the power of godliness where the doctrine from whence it springs is unknown, corrupted, or despised. And, on the other side, where men are weary of holiness, they will not long give entertainment to the truth; for as to their desires and affections, they will find it not only useless but troublesome. Hence the great opposition which is made at this day against many important truths of the gospel ariseth principally from the dislike men have of the holiness which they guide unto and require.
Secondly, It is required of the same persons that they diligently instruct the people in the knowledge of the whole counsel of God, in the mystery of the gospel, the doctrine of truth, that they may know and do the will of God; and this are they to do by all the means and ways that God hath appointed, pressing it instantly, together with instructions on their souls and consciences for its practice. The end why evangelical truth is committed unto their care is, not that they may keep it to themselves, so locking up the key of knowledge, but that they may communicate it unto
236
others and instruct them therein. And he who doth not desire and endeavor to communicate unto his flock all things that are profitable for them can have no evidence in his own mind that God hath called him to the office of the ministry. The apostle, proposing his own example unto the elders of the church of Ephesus, affirms that he had "not shunned to declare unto them all the counsel of God," <442027>Acts 20:27, and that he had "kept back nothing that was profitable unto them," verse 20. Men begin to talk or write about preaching on this or that subject: some, they say, preach all about Christ and grace, and justification by the imputation of Christ's righteousness, and the like; but they preach about God's attributes, moral duties, obedience to superiors, and things of that nature. But whether this fancy have more folly or malice in it is not easy to determine. It is like those who make this plea do speak truly as to their own concernment. They preach of the things they express, exclusively unto the others, which they meddle not with at all; for if they do teach them, then is the opposition they fancy between those ways of preaching altogether vain. But that others do preach the things ascribed unto them, with a neglect of those other doctrines, which such persons pretend to appropriate to themselves as their province, is a fond imagination. And, to increase the vanity of it, the distribution is made by some with a total silence on all hands, -- both on their own, which they extol, and on that of others, which they condemn, -- of that which certainly ought to be the principal subject of all preaching, namely, Jesus Christ and him crucified. But the truth is, he who knows not that it is his duty to declare unto the people, not this or that part of it, but the whole counsel of God, and who is not endowed with some measure of wisdom, so as to discern what is useful, profitable, and seasonable unto his hearers, according as their spiritual states and occasions do require, knows not what it is to be a minister of Christ or his gospel, a faithful steward of the mysteries of God, nor is meet to take that office upon him. And there are three things which ministers, teachers, leaders of the people, are to attend unto in the discharge of this principal part of their office, in the communication of the knowledge of the truth committed to them unto others: --
1. That they are to do it with all care, diligence, and sedulity. How vehement is our apostle in his charge to this purpose! 2<550401> Timothy 4:1,2,
237
"I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom; preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine."
How ought these words to sound continually in the ears of all ministers who design to be faithful in the discharge of their duty! How ought the power of them to abide on their hearts! Are they spoken alone unto Timothy? or will the souls of men be preserved, edified, saved, now with less pains and at an easier rate than formerly? It will appear at the last day that others also have an eternal concernment herein.
2. That they labor with the utmost of their strength, even to fatigation and weariness. All the names whereby their office and their work are expressed in the New Testament do include this kind of labor. As they are to "give themselves continually to the ministry of the word," <440604>Acts 6:4, -- that is, wholly and entirely, in their utmost endeavors, continually unto this work, -- so are they enjoined kopia~n| , "to labor to the utmost of the strength" they have therein, 1<540517> Timothy 5:17; 1<461616> Corinthians 16:16; 1<520512> Thessalonians 5:12. It is not bodily labor alone in the dispensation of the word (wherein there may be much variety, according unto the various natural dispositions or tempers of men, and of acquired gifts), but that earnestness and intension of spirit which will carry along with them the laborious pains of the whole person, that I intend. The cold, formal pronunciation or reading (as is the manner of some) of a well-composed oration doth not well express this laboring in the word and doctrine.
3. That their whole work and all their endeavors therein be accompanied with constant prayer, that the gospel in their ministry may run and be glorified, that the word may prosper in the hearts and lives of the people. So the apostles affirm that they would
"give themselves continually to prayer and to the ministry of the word," <440604>Acts 6:4.
That ministration of the word which is not accompanied with continual prayer for its success is not like to have any great blessing go along with it. As our apostle calls God to witness of his frequent mention of them in his prayers unto whom the word was preached, <450109>Romans 1:9,10, so he
238
desireth the prayers of others also, that his work and labor in the ministry might be prosperous and successful, <490618>Ephesians 6:18,19. For a minister to preach the word without constant prayer for its success is a likely means to cherish and strengthen secret atheism in his own heart, and very unlikely to work holiness in the lives of others.
Thirdly, It is in like manner required of them (so far as human frailty will permit) that they do, in their persons, ways, and walkings or conversations, especially in the discharge of all their ministerial duties, give a true representation both of the doctrine which they preach and of Him in whose name they dispense it. What meekness, humility, and zeal for the glory of God; what moderation, self-denial, and readiness for the cross; what mortification of corrupt affections and inordinate desires of earthly things; what contempt of the world; what benignity, condescension, and patience towards all men; what evidences of heavenly-mindedness, -- are required hereunto, both the Scripture declares and the nature of the thing itself makes apparent What can any men rationally believe, but that they who preach Christ and the gospel unto them do declare that they have no other effect or tendency but what in themselves they express and represent unto them? There is a secret language in the ministry of men, that what they are and do is that which the doctrine they preach doth require, which their hearers do understand and are apt to believe. The very philosophers saw that so it would be with respect unto them who publicly taught philosophy; to which purpose the words of Themistius are remarkable: Orat. 1, J jAneleuqe>rouv te dh< ou+n ou[twv euJri>skontev kai< filocrhma>touv te kai< ar[ pagev, loido>rouv te kai< filapecqhm> onav kai< alj azon> av, dolerou>v te kai< ejpizou>louv, oujk oihJ s> ontai ekj fu.sewv h[ thv~ proter> av banausia> v ec] ein tav< khr~ av, alj l j aitj ias> ontai ekj filosofia> v prosgin> esqai. Whatever vices most men observe in such persons, they will not attribute them unto their depraved natures or inward corruptions, but unto the philosophy they profess Hence it is enjoined them that in "all things they show themselves patterns of good works," <560207>Titus 2:7; 2<530309> Thessalonians 3:9. "Be thou," saith our apostle unto his Timothy,
"an example unto believers, in word, in conversation, in charity, in spirit, in faith, in purity," 1<540412> Timothy 4:12.
239
This is the dignity, honor, and preferment, that the Lord Christ calls his ministers unto, namely, that they should in their own persons represent his graces and the holiness of his doctrine unto others. Those who are otherwise minded, whose designs and affections look another way, will find themselves to fall under the effects of a great mistake. I do not reflect any thing upon what outward, secular, circumstantial advantages men may have in this world, but I do say, whatever they have of that kind which doth not enable them the more effectually in their course and work to express the meekness, humility, self-denial, and zeal of Christ, with the holiness of the doctrine they teach, or should so do, it will not redound unto any great account in the kingdom of God.
Fourthly, It is also incumbent on them to attend with diligence unto that rule and holy discipline which the Lord Christ hath appointed for the edification of the church, and the preservation of it in purity, holiness, and obedience. This, indeed, most pretend a readiness to comply withal, as that which is condited unto their appetite by an appearance of authority and power, which seldom are unaccompanied with other desirable advantages, I shall only say, it will be well for them by whom they are administered according to the mind of Christ; but that more belongeth thereunto than is usually apprehended so to do, I suppose few sober and intelligent persons will deny.
That these things, yea, and many others of the like kind, with all those duties which are subservient or any way necessary unto them, are required of all ministers of the gospel, teachers, guides, rulers of the church, and that constantly to be attended unto with zeal for the glory of God and compassion for the souls of men, none, I suppose, who profess themselves Christians will in general deny. And if in these things the life and power of the ministry (whereon the purity and holiness of the church depend) do consist, where they are wanting, it is morally impossible but that the generality of the people will gradually degenerate into ignorance, profaneness, immorality, and unholiness of every kind.
There is nothing I could more desire than that the present defection from evangelical holiness, which is so visible in the world, might neither in whole nor in part be charged on a defect in these thing among this sort of men, yea, that it might not be so unto qualifications, principles, and actings
240
directly contrary unto what is thus required; for if it be not so, there will be yet hopes of a stay to be put unto its progress, yea, of a healing and recovery from it. But I shall a little inquire into that which offers itself unto the view of all, premising these two things: --
1. That I do not intend the ministry of any one place or nation, or age or time, more than another, but shall speak indefinitely unto what hath been and is in the Christian world.
2. That if indeed, upon trial, none be found blameworthy, none defective in these things, there is no harm done in that any are warned what to avoid. And, --
1. Have they all kept the truth, and doctrine, and mysteries of the gospel, committed to the ministers thereof? Are there not many of this sort who are themselves woefully ignorant of the counsel of God revealed therein? nay, are there not many who have neither will nor ability to search into the mysteries of the doctrine of Christ, and do therefore despise them? Can men keep in a way of duty what they never had, nor ever used those means for the attaining of it without which it will not be so done? And is it not manifest what must needs be, and what really are, the effects and fruits hereof? Do not hereon multitudes perish for want of knowledge and continue in the ways of sin because they have none to teach them better, at least none to teach them on such principles as are alone effectual unto their conversion and holiness? They must die, they shall die in their sins, but the blood of their souls will be required at other hands; for all the causes of gospel holiness, all proper motives unto it, all effectual ways and means of attaining it, are hid from them.
It is known how brutishly ignorant the generality of their priests are in the Papacy; neither, for the most part, do the rulers of that church require any more of them than that they have skill enough to read and manage their public offices of devotion. Neither is it much otherwise in the Greek church, in any of the branches of it, whereby whole nations, under a public profession of Christianity, are through stupid ignorance degenerated into a profane course of life, no less vile than that of the heathens. It is well if it be not so in some measure in other places also. But the truth is, the ignorance of many who take upon them the office of the ministry, and their unconscionable idleness when they have so done, is the great occasion
241
of the continuance of profaneness and ungodliness among the people. And if the preaching of the gospel be the only sovereign, effectual means appointed by God for the change of men's natures and the reformation of their lives (a denial whereof includes a renunciation of Christianity), it is a vain expectation that either of them will be wrought in such a way as to restore the beauty and glory of religion in the world, unless provision be made for an able ministry to instruct the body of the people, through all their distributions, in knowledge and understanding.
2. It is the duty of this sort of persons, unto the same end, to preserve the truth pure and uncorrupted. Unless this be done carefully and effectually, holiness will not be maintained or preserved in the world. And it is evident how many of them have acquitted themselves herein, as hath been in part declared in the foregoing account of apostasy from the doctrine and truth of the gospel By them principally it hath been debased, corrupted, perverted, and continueth yet so to be; neither is there at this day scarce any one doctrine that should really promote evangelical obedience which is free from being despised or depraved by some of them. But this is not that which we now speak unto; it hath been done already. Our present inquiry is after that love and care of, that zeal for the truth, which are eminently required of them. Do they pray, and labor, and plead with God and man for its preservation, as that wherein their principal interest doth lie? or do many esteem of it any farther but as their outward advantages are secured by it? A fault there is in this matter, and it is not without the especial guilt of some that the world is come to such an indifferency about the principal truths of the gospel that from thence men slip into atheism every day.
3. Neither are these defects supplied by diligence in their work; yea, the want thereof is of all other evils in this kind most evident. No words are sufficient to express the sloth and negligence, the coldness and carelessness, that are found amongst many in the discharge of their duty, as to the instruction of others, and the application of the word of God to the hearts and consciences of men. I shall not mention particular instances, that none may be offended. The matter itself is evident, and the effects of it manifest. It may seem to some desirable that such things should be concealed, but whilst by reason hereof the souls of multitudes are in danger of eternal ruin every day, those who are sensible of their misery may be allowed to complain. How few, therefore, do diligently and industriously
242
lay out themselves and their strength in the ministry, with zeal for the glory of God and compassion unto the souls of menlHow few do take heed to themselves and to the flocks, do watch and pray, and press their message on the consciences of their hearers! Alas! it is but little of saving truth that many know in the notions of it, less they care to communicate unto others, because they know it not in its power. Will the souls of men be brought into the obedience of faith, will the power and interest of sin and the world in them be cast down and destroyed, will gospel obedience be preserved in the lives of men, by such weak and languid endeavors as many satisfy themselves withal! If it be so, conversion unto God and the fruits of holiness must be looked on as most easy things, and the ministry itself to be of little use in the world. Certainly, there is another representation of these things in the Scripture; and notwithstanding the growth of some opinions that would render the whole work of Christianity so easy and facile as to be accommodated unto a negligent ministry, yet the event thereof is openly pernicious. Wherefore we need not fear to say, that coldness, lukewarmness, sloth, and negligence, especially when accompanied with ignorance and spiritual darkness about the principal mysteries of the gospel, with an unconcernment of mind and affections in the importance, end, and design of their work, among them who are looked on as the public teachers of the church, at any time or in any place, keeps open a wide door for the lusts of men to pour forth themselves into that deluge of apostasy from the power of godliness which the world is even overwhelmed withal.
So was it with the church under the old testament, as God by the prophets complains in a hundred places. Can any man be so stupid as to imagine that the ordinary discharge of the priestly office in the church of Rome, in saying their offices at canonical hours, hearing of confessions and giving absolutions, without the least dram of laboring in word and doctrine, is a means to keep up the power of Christian religion, or is not an effectual means to drench mankind in sin and security? Neither doth the calling of things by other names change their natures. Wherever there is the same neglect of the true work of the ministry, in the matter of it or manner of its performance, the same event will ensue thereon. And it will be nowhere more fatal than where men love to have it so, and despise whatever is spoken to the contrary, so as that it shall be esteemed a crime for any one
243
to be dissatisfied with the soul-ruining sloth and negligence of this sort of men.
4. Moreover, whereas great relief in all these cases might be taken from a holy, exemplary conversation and walking among them in whom it is required as an ordinance of God for the direction and encouragement of the people, it is manifest in the world, and sufficiently taken notice of, that many of them in their own persons are openly ambitious, insatiably covetous, proud, sensual, haters of them that are good, companions of the worst of men, evidencing the depraved habits of their minds in all signal instances of vice and folly. He that shall consider what was the state, what were the lives, of the apostles and first preachers of the gospel, with those who succeeded them for some ages following, not merely as to their outward condition of straits and poverty (which, as it will be pleaded, was occasioned by the state of things then in the world), but as to that humility, lowliness of mind, self-denial, contempt of the world, zeal for God, purity of life, which they prescribed unto others and gave an exemplification of in themselves; and then take a view of that universal contradiction unto them and their ways which the lives and course of very many in the world do at this day openly express; he must conclude that either all those things were needless in them, as to the public interests of Christianity, or that they are unspeakably endamaged by those of some at present.
Wherefore, it cannot with any modesty be denied but that by reason of these and the like miscarriages in the spiritual guides of the people, the generality of Christians have been either led or suffered insensibly to fall into the present apostasy. When God shall be pleased to give unto the people who are called by his name, in a more abundant manner, "pastors after his own heart, to feed them with knowledge and understanding;" when he shall revive and increase a holy, humble, zealous, self-denying, powerful ministry, by a more plentiful effusion of his Spirit from above; then, and not until then, may we hope to see the pristine glory and beauty of our religion restored unto its primitive state and condition.
Those who do yet judge that matters among the common professors of Christianity, as to the obedience of faith, are in as good a posture as they were at any time formerly, or as they need to be, who have no other desire
244
or interest in them but only that they should not be better, may abide in their security without troubling themselves with these things. But for such as cannot but see that a revolt or defection from gospel obedience is not only begun in the world, but carried unto that height that it is ready to issue in idolatry or atheism, it is time for them to consider under whose hand this hath fallen out, and be stirred up to put a stop unto its progress before it be too late. Nor is it to be expected or fancied that there will be a recovery of the people from ungodliness and profaneness, or unto the holy obedience the gospel requireth, until there be such a change wrought in the ministry that the word may be so dispensed and such examples given as may be effectual unto that end. It is to cast the highest contempt on the office itself to imagine that this breach can be otherwise healed; for whereas this declension is fallen out under the conduct of the present ministry and that of the foregoing ages, it is not to be thought that it will be retrieved under the same conduct. And to suppose that it can be done any other way, that the world of professed Christians shall be recovered unto holy obedience by any other means but the ministerial dispensation of the word, is to render it a thing altogether useless. Here, then, must begin the cure of that lethargy in sin that the world is fallen into, -- namely, in the renovation of a powerful evangelical ministry, or the due discharge of that office by them that are called thereunto or possess the place of it, if ever it be effected unto any purpose in this world.
245
CHAPTER 10
OTHER CAUSES AND OCCASIONS OF THE DECAY OF HOLINESS.
II. MULTITUDES are led into and countenanced in the ways of sin and
profaneness, freely indulging unto their lusts and corrupt affections, by a false appropriation of justifying names and titles unto them, in ways of sin and wickedness. This was one principal means of old whereby the Jews were hardened in their impieties and flagitious lives; for when the prophets told them of their sins, and warned them of God's approaching judgments, they opposed that outcry unto their whole ministry, "The temple of the LORD, The temple of the LORD, The temple of the LORD, are these;" -- "Say what you please, we are the only posterity of Abraham, the only church of God in the world." This contest they managed with the prophet Jeremiah in an especial manner. Chapter 7, he saith unto them in the name of the Lord, "Amend your ways and your doings, and I will cause you to dwell in this place," verse 3. Their reply and defense is, "The temple of the LORD," etc., verse 4. Whereunto the prophet makes that severe return, verses 9,10, "Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not, and come and stand before me in this house, which is called by my name?" -- "Will ye give up yourselves unto all manner of wickedness, and countenance yourselves therein by being a people unto whom the temple and the worship of it are appropriated?" And this, in like manner, was the great prejudice which the Baptist had to contend withal when he came to call them to repentance. Abraham's children they were, and by virtue of that relation had right unto all the privileges of the covenant made with him, whatever they were in themselves, <400309>Matthew 3:9. And it is evident in these examples that the nearer churches or persons are unto an utter forfeiture of all their privileges, and to destruction itself, for their sins, the more ready they are to boast of and support themselves with their outward state, as having nothing else to trust unto. But if men were able to countenance themselves in their sins on this pretense against that extraordinary prophetical ministry which endeavored to discard them of it,
246
and called them unto the necessity of personal holiness, how much more will they be able to shelter themselves under its shades when they shall be taught so to do!
When men who have given up themselves unto a vicious, sensual, worldly course of life, having either fallen into it by the power of their lusts and temptations, or were never brought into a better course by any means of correcting the vices of nature, shall find that notwithstanding what they are, what they know themselves to be, and what judgment others must needs pass of them, yet they are esteemed to belong to the church of Christ, and are made partakers of all the outward privileges of it, it cannot but greatly heighten their security in sin, and weaken the efficacy of all means of their reformation. And when others, not so engaged in the ways of sin and profaneness, shall see that they may have all the external pledges of divine love and favor communicated unto them, although they should run into the same compass of riot and excess with others, it cannot but insensibly weaken their diligence in duty, and render them more pliable subjects of temptations unto sin; for they are but few who care to be better than they judge they must be of necessity. When the church of Sardis was really dead, the principal means of keeping it in that condition was the name it had to be alive.
Let us, therefore, consider how it hath been in the world in this matter. Whilst these things have been communicated promiscuously unto all sorts of men, yea, to the worst that live on the earth, is it not evident that the name of the church and the administration of its ordinances would be made use of to countenance men in a neglect of holiness, yea, a contempt and hatred of it? Whilst these sacred names, titles, and privileges, these pledges of the love of God, and of all the benefits of the mediation of Christ, are forced to lackey after men into the most provoking courses of flagitious sins, what can put a stay to the lusts of men? If the church be that society in the world which is alone the object of God's especial love and grace, if the principal end of the administration of its ordinances be to confirm unto men their interest in the benefits of the mediation of Christ, how can the lusts of men be more accommodated than by the application of these things unto them, whilst they are flagrant in their pursuit? It may, indeed, be supposed that the Lord Jesus Christ hath made evangelical obedience to be the immovable rule of an interest in his church; indeed, whether
247
obedience unto the precepts of the gospel be not the only and indispensable condition of a participation of the privileges of the gospel, ought to be out of dispute with them that own the truth of its doctrine. And whereas all that is required of us that we may be eternally saved is contained in the precepts of the gospel, men can have no other outward security of their souls' welfare than what doth accompany the church and its rights. When, therefore, they do find on what easy terms they may hold an indefeasible interest in them, so as that, by a compliance with some outward forms or constitutions, they may secure their right from any impeachment or forfeiture by the most profligate course of life which, for the satisfaction of their lusts, they can betake themselves unto, what remains of outward means that can put a restraint upon them.
This was the engine whereby Satan promoted that general apostasy from evangelical obedience which befell the church of Rome, in all its branches, members and adherents. For after that innumerable multitudes were brought unto the profession of Christianity, not through a conviction and experience of its truth, power, holiness, and necessity unto the present peace and eternal welfare of the souls of men, but in compliance with the rulers of the nations and their own secular interest, being once safely lodged (on most easy and gentle terms) in the church, they were quickly secured from all apprehensions of the necessity of that holiness which the gospel doth require: for being assured that although their lives were worse than those of the heathen; were they never so lewd, filthy, and wicked; did all manner of sins that may be named, or ought [not] to be named, abound among them; yet that they, and they alone, were the church of Christ, and could not be otherwise, -- to what purpose should they trouble themselves with mortification, self-denial, purity of heart and hands, and such other ungrateful duties? What ground is there to expect the same course of obedience from them who engage into a profession of Christianity on these terms, with those who in the primitive times embraced the truth in the love of it, for its own sake, with a deliberate resolution to forego all things rather than forsake its profession or decline from its commands?
Especially were men confirmed in their security when they saw others condemned body and soul unto hell, and consumed with fire and sword in this world, for not being what they were, -- that is, the church! They
248
could not choose but applaud their own happiness, who on such easy terms were certainly freed from present and eternal flames. When hereunto, for the necessary satisfaction of some convictions, the reliefs of confession, penances, commutation, and redemption of sins by outward works of supposed piety or charity, were found out, with the great reserve of purgatory in all dubious cases, the generality of men bade an open farewell unto the holiness of the gospel, as that wherein they were not concerned and wherewith they would not be troubled.
In these things consisted the mystery of iniquity, the springs and occasions of that great apostasy which was in the world under the Papacy.
1. The doctrine of the gospel (as to its peculiar nature, the causes, motives, and ends of it) was generally lost, partly through the horrible ignorance of some, and partly through the pernicious errors of others, whose duty it was to have preserved it. And how impossible it is to maintain the life and power of obedience when this spring of it is dried up or corrupted, when this root is withered and decayed, is not hard to apprehend. Sometimes truth is lost first in a church, and then holiness, and sometimes the decay or hatred of holiness is the cause of the loss of truth; but where either is rejected, the other win not abide, as we have declared. And so it fell out in that fatal apostasy; these evils promoted and furthered each other.
2. The ground got by the loss of truth was secured by the application of the name, title, privileges, and promises of the church unto all sorts of men, though living impenitently in their sins; for there was and is virtually contained therein an assurance given unto them that they are in that condition wherein the Lord Christ requires they should be, which he accepts, approves, and hath annexed the promises of the gospel unto. When men are declared to be in this estate, what need they be at any pains or charge to have it changed or bettered? Certainly, in general, they are too much in love with their lusts, sins, and pleasures, to part with them, unless they see a greater necessity for it than such a condition would admit. And for their farther security herein, they were informed that the sacraments of the church did, by virtue of their administration alone, confer unto them all the grace which they do signify. Particularly, they were taught to believe that every one who had a mouth, whatever villainies his heart and life were filled withal, might eat the flesh and drink the blood of Jesus Christ (at
249
least by concomitancy); which himself hath assured us that "whoso doeth hath eternal life," <430653>John 6:53,54. And other ways almost innumerable there were whereby, through their pretended interest in the church and its privileges, even flagitious sinners were secured of immortality and glory.
3. For the increase of their satisfaction, for the confirming of their security, they found that hell and destruction were denounced only against them who were not of the church. For besides one great maxim of truth which passed current amongst them, but [was] falsely applied unto their advantage, namely, that out of the church there was no salvation, which church they were; and one also of no less use to them, though of less truth in itself, that the church was like Noah's ark, all were saved that were in it, and all drowned that were out of it, with others of an alike encouraging nature; they saw the truth of them exemplified before their eyes: for if it so fell out that there were any who did not belong unto the church as they did, nor would comply with it, although they were evidently in their ways and lives more righteous than themselves, they saw them, by the authority of the church, cursed, condemned unto hell, cast into dungeons, and consumed with flames. And herewith they could not but be fully satisfied that there was no fear of danger and trouble, in this world or another, but only in not being of the church; which sin they were resolved not to be guilty of, seeing they could avoid it on so easy terms. And it will be found always true, that as persecutions, with the sufferings of the saints of God, do tend to the brightening of the grace of some, and the confirmation of the faith of others who really believe, so they do greatly unto the obdurateness and impenitency of wicked men in their sins. Never was there a more pernicious engine against the glory of the gospel invented, than for professed Christians to persecute, hurt; and destroy others, in like manner professing Christian religion with themselves, who visibly excel them in a holy, fruitful conversation, because in some things they dissent from them; for what can more secure men in their impieties than to persuade them that they are justified in them by the rule of the gospel, above those who in all duties of morality do really excel them? Certainly, for swearers and drunkards, profane persons and unclean, to persecute such for religion as are visibly pious, sober, temperate, given unto prayer and good works, is no useful representation of Christianity. But, --
250
4. These privileges and these attestations were not absolutely and always such armor of proof unto sinners, but that some arrows of conviction would ever and anon pierce into their minds and consciences, giving them no small disquietment and trouble. One thing or other, either in some beam of truth from the gospel or from conscience itself, on the occasions of new surprisals into actual sin, or from fear, or an apprehension of some public judgments, would ever and anon befall them, and that unto an inward disturbance beyond what the advantages mentioned could reduce them from; and this was the most likely way of awaking them out of their security, and causing them to inquire what God yet required of them. In this case were the other helps and supplies mentioned found out and proposed unto them. "If it be so that you are not absolutely satisfied with your interest in the advantages of the church in general, if sin will yet give you any disquietment, then you must to confession, and penances, and works of redemption, with the like approved medicines and remedies for troubled minds. But if the conscience of any prove so stubborn or inflexible after all these mollifying and suppling medicines, that the wound will not be skinned over, all that is yet wanting shall be well issued and secured in purgatory, wherein it is most certain that never any soul did miscarry."
By these and the like means, the generality of mankind were brought into an utter unconcernment with gospel holiness. They neither understood it, nor found any need of it, nor did like what by any means they might hear of it, until at length a blind devotion, deformed with various superstitions, obtained the reputation of it, the world in the meantime being drenched in ignorance, profaneness, and all manner of wicked conversation. So, under the name of the church and its privileges, were Christ and the gospel almost utterly lost amongst men.
It will not be otherwise where the same principles are entertained, according unto the degrees of their prevalency. And were it not that the minds of men are powerfully influenced with reserves from these things, it were impossible that so many called Christians should in their lives and conversations exceed heathens and Mohammedans in wickedness. The commands of the gospel are most holy, its promises great, and its threatenings most severe; and yet, under a profession of owning them all, men lead lives worse than the heathens, who know nothing of that holy
251
rule, or of those promises and threats of eternal things wherein the highest blessedness and utmost misery of our nature do consist, which these profess to be regulated by.
To suppose really the least countenance to be given hereunto by any thing that belongs unto the gospel, is to exercise against it the highest despite imaginable. This event, therefore, must and doth principally follow on the undue application of the outward tokens of God's favor and pledges of eternal blessedness unto men in their sins, by those unto whom the administration of them is supposed to be committed by Jesus Christ. And let none expect a return of a conversation becoming the gospel among Christians until things are so ordered in the church as that none may flatter themselves with a supposed interest in the promises and privileges of the gospel, who live not in a visible subjection unto and compliance with all the precepts of it. But whilst all things are huddled together promiscuously, and there is no more required to make a Christian than for him to be born in such a place or nation, and not to oppose the customs and usages in religion which are there established, we must be content to bear the evils of that defection which the world groans under.
III. Great examples of persons exalted in places of eminency giving up
themselves unto boldness in a course of sinning, -- which have fallen out in all the latter ages of the church, -- have had a signal influence into the increase and furtherance of this apostasy; especially they have had so where the persons giving such examples have been such as pretended unto the conduct of religion. See <242315>Jeremiah 23:15. It cannot with any modesty be denied but that the flagitious, scandalous lives of many popes and other great prelates of the court of Rome have hurried many into the very depths of atheism, and countenanced multitudes in a careless, voluptuous, sensual course of life. And if at any time a man whose ways are made conspicuous by the eminency of his employment, -- being, as it were, at the head of all the religion that is publicly professed, and having the chief conduct of it in his hand, as it is in the Papacy in many places, -- be vain in his communication, profane in his principles, sensual in his course of life, negligent in the duties of his office, no way rebuking open sins, but taking pleasure in them that do them, it is incredible how soon a whole age or generation of professed Christians will be influenced, corrupted, and debauched thereby; for what is the family like to be, when the stewards are
252
such as the evil servant described <402448>Matthew 24:48-51? As men are warned every day not to be wiser than their teachers, but duly to obey their guides; so they either cannot or will not, for the most part, see any reason why they should be better than they, or walk in any other paths than what they tread before them. When the sons of Eli, the sons and successors of the high priest, actually exercising the priests' office in their own persons, gave the people an open example of profaneness and lewdness of life, the body of the nation was quickly so far corrupted as that the judgments of God in the first captivity of the land ensued thereon. The world at present is so precipitate and headstrong in a course of sin, that the best examples are not able in any measure to stem the torrents of it. But if in any place, at any time, encouragements are given unto men by any eminent examples in sinning, helping to remove the remaining curbs of fear, shame, and reputation, impudence in sinning will rise unto an exorbitant and uncontrollable outrage. Hereby, then, hath the defection from holiness complained of been greatly promoted in all ages, for few or none of them have wanted plenty of these examples. Indeed, the first visible degeneracies of Christianity, as they accompanied, so they were occasioned by the open pride, ambition, strife, contentions, and conformity unto the world, that possessed the minds and stained the lives of far the greatest part of the prelates and principal leaders of the church, after it came under the protection of the Roman empire, and men thought to purchase an interest in the good things of religion, or at least a representation of them, by giving power, wealth, and honor, unto persons no way better than themselves, who had got the name and title of the "clergy," or "guides of the church;" for about these things they contended endlessly, to the shame of Christian religion, and the utter loss in the most of the true real power and virtue of it. And in following ages, as things grew worse and worse, the lewd and wicked lives of popes, prelates, and others, signalized unto the world by their power and dignity, did by their examples insensibly bring about a public conformity unto their vices, according as the concurrence of opportunity and ability did enable men thereunto. Wherever, therefore, persons fall within the compass of the ministry of the church, or, as guides thereof, are on that account (on what principles soever) exalted into places of eminence or dignity, whereby they are made conspicuous and observable, if they do not proportionably excel others in visible exemplary holiness, at least if they be not unblamable in
253
such a godly conversation as truly expresseth the grace of the gospel, in humility, meekness, contempt of the world, of sensual pleasures, and of the pride of life, zeal and diligence in the dispensation of the word, it cannot be but that apostasy from the gospel, as to its power and holiness, will be kept up and promoted.
IV. This apostasy hath been very much promoted by persecution. I mean
not that persecution which hath befallen the sincere, constant professors of Christianity from the avowed enemies thereof, upon the account of their profession of it. This is so far from being any cause or occasion of a defection from the holiness of the gospel as that it hath been the peculiar glory of our religion, and a notable outward means of the increase of it. So hath it been with respect unto the whole doctrine of the gospel in general, and so it is with respect unto any especial branch or part of it. It was the primitive glory of Christian religion that it set out in the face of a universal opposition from the whole world, and not only made good its station, but increased under the fiercest persecutions, until it had finished that glorious conquest which it was designed unto. And not only did it preserve its being and enlarge its extent under them, but they were means also to preserve its purity, and to exert its power in the hearts and lives of its professors. The church never lost finally either truth or holiness by the violent persecutions of its avowed enemies. But I speak not of the outrages committed on the flock of Christ by wolves in their own skins, but by such as have got on sheep's clothing; for these things, in whomsoever they are, proceed from the uncured, wolfish nature in persons on whom the gospel hath not obtained its promised efficacy, <231106>Isaiah 11:6-9. It is professing Christians persecuting one another, about some differences among themselves concerning their apprehensions of spiritual things and practice of divine worship, that I intend. And this hath been so great, especially in the latter ages of the church, that it is questionable whether there hath not greater effusion of the blood of Christians, ruin of families, and devastation of nations, been made by them who have professed the same religion in general, than by all the Pagans in the world since the first promulgation of it. He that shall impartially read the Gospel will not be able to discern how it was possible that any such things should ever fall out among those who pretend to avow it as their rule and guide in any measure; for the whole design and all the rules of it are so expressly
254
contradictory unto any such practice, as that no man who had not learned the contrary from the event could possibly conjecture that any persons could ever fall into it without an antecedent renunciation of the gospel itself. But thus in process of time it did fall out, unto the irreparable scandal and detriment of Christian religion. And that so it would do was foretold; for the principal design of the book of the Revelation is, to foretell and delineate such an apostate state of the church as wherein the external power prevailing in it should persecute, destroy, and kill those who would not comply in the apostasy; for which reason, together with idolatry, that state is called Babylon. And we all know how it came to pass under the power and prevalency of the Roman church. And we may observe, that upon the destruction of Babylon, it is said that
"in her was found the blood of prophets, and of saints, and of all that were slain upon the earth," <661824>Revelation 18:24,
-- that is, for the gospel and the profession thereof. Whoever, therefore, offereth violence unto the life of any on the account of their profession of the gospel and religion of Christ, be it under what pretense it will, he doth therein and so far join himself unto that apostate state which shall be destroyed. Our Lord Jesus Christ came to restore that love of God which was departed from our nature, and thereon that love unto and among mankind which the law of creation originally required, and that advanced unto a higher degree of worth and excellency by an addition of new motives, duties, and ends, unto it. He came to save the lives of men, and not to destroy them, -- to deliver them out of a state of enmity and mutual hatred into that of peace and love; and can any sober man imagine that the hurting, imprisoning, fining, banishing, killing, and destroying of men, for no other reason or cause in the world but for believing in Christ, and worshipping of him according, as they are invincibly convinced they ought to do, is a good and due representation of this design of Christ? nay, is it not evident that this practice draws a veil over the glory of it, obscuring the principal attractive beauties of the gospel, and teaching the world a Christian religion, fierce, cruel, oppressive, vindictive, bloody, to the utter exclusion of that which is so indeed? There is therefore no more expedient course to draw off the minds of men from the due consideration of one principal end of the mediation of Christ (which is to turn them from the gospel, and to substitute another gospel in the room thereof, which yet
255
is not another, because it is none, whatever it pretends), than for those who profess Christian religion to persecute others of the same profession for their profession, pleading this to be a duty of that religion. Wherefore, when the generality of mankind, by what they heard and saw, were persuaded that this was the true religion, -- namely, variously to persecute, and at length to destroy others, who professing it did yet in some things dissent from them in power, -- they had lost the true gospel and the benefits of it.
Besides, that religion is alien from the gospel, at least includes a notable defection from it, whose avowed profession doth not represent the spirit, graces, and virtues of Him who was its author; yea, confortuity unto him in all things is the sum and substance of that obedience which it doth require. But in this way of external force and persecution, there seems to be an appearance of the spirit of Mohammed and Antichrist rather than of our Lord Jesus Christ. And hereby are the minds of men infected with false notions and apprehensions of the nature of Christian religion; which whilst they conform themselves unto, they depart from the glory and power of it. It hath been sufficiently elsewhere evinced how contrary also this practice is to the most plain rules and principal ends of the gospel. And when at any time there is this kind of persecution prevailing among Christians, there is not so much as the form, face, or appearance, of Christianity left amongst men. All that love, charity, peace, meekness, quietness, condescension, mercy, compassion, benignity, towards mankind, which belong essentially unto Christian religion, are forced to give way to wrath, strife, revenge, evil surmises, false accusations, tumults, disorder, force, rapine, and every thing that is evil. Whereas, therefore, this course hath been steered in many places of the world, and yet continueth so to be, the generality of men must needs be much untaught the truth of religion thereby; for that kind of profession thereof which is consistent with such practices is not directed in the least by the gospel. And when the minds of men are hereby unframed, they are unsuited unto all other evangelical duties Whatever advantages may shall pretend to have by this means accrued unto the truth (as they suppose) in some few instances, yet as none can be so immodest as to deny but that it hath been a thousand times more subservient unto the interests of error, so no pretended
256
advantage of truth can countervail that corruption of Christian morality which hath been introduced and countenanced by it.
V. Want of watchfulness against the insinuation of national vices and the
prevailing sins of any present age, hath effectually promoted an apostasy from evangelical holiness among the generality of Christians. There are some vices, crimes, or sins, that particular nations (on what grounds I shall not now inquire) are peculiarly inclined unto, which therefore abound in them; for it is evident what great advantages those vices must have on the minds of men, and how easy it is to have their practice imposed on them. All men are continually encompassed with them in their occasions, and commonness takes off the sense of their guilt, That which would be looked on in one nation as the greatest debauchery of human nature, is, through custom, in another passed by without any animadversion. Hence the prevalency of the gospel in any nation may be measured by the success it hath against known national sins. If these are not in some good measure subdued by it, if the minds of men be not alienated from them and made watchful against them, if their guilt appear not naked, without the varnish or veil put upon it by commonness or custom, whatever profession is made of the gospel, it is vain and useless. Thus the apostle allows that there were national sins prevalent among the Cretians, <560112>Titus 1:12,13,
"One of themselves, a prophet of their own, said, The Cretians are alway liars, evil beasts, slow bellies. This witness is true. Wherefore rebuke them sharply, that they may be sound in the faith."
Whatever their profession were, if they were not delivered by the gospel from the power and practice of these national sins which they were so prone unto, they would not long be sound in the faith nor fruitful in obedience. So among the Jews there was a peculiar kind of stubbornness and obstinacy, above any other nation under heaven, which God complaineth of in their successive generations from first to last, and which continueth to be their characteristical evil unto this day. Hence Josiah was eminently commended, "because his heart was tender," 2<143427> Chronicles 34:27. He was not under the power of the common sin of that people, which indeed includes all other evils whatever. It was a rare thing to find one of a tender heart among them.
257
And we may observe (it being easily demonstrable), that the great apostasy which is at this day among the nations which have received the Christian religion consists in a degeneracy into those customs, manners, humors, and courses of conversation, which were common among them and national before the entrance of Christianity. Set aside an outward profession and formality of worship, and the generality of men in most nations live as they did formerly, and are given up greatly unto those vices which were prevalent among them in their heathenism. A full evidence this is that the power of evangelical truth is lost among them, the efficacy thereof consisting in curing the vices of nature and those evils which men have been most habituated unto, as the prophet at large declares, <231106>Isaiah 11:6-9.
Thus the sin of this nation hath been always esteemed sensuality of life, in an excess of eating and drinking, with the consequents thereof. Hereunto of late have been added vanity in apparel, with foolish, light, lascivious modes and dressings therein, and an immodest boldness in conversation among men and women. These are corruptions, which, being borrowed from the neighbor nation, and grafted on crab-stocks of our own, have brought forth the fruit of vanity and pride in abundance. And it is the most manifest evidence of a degenerate people, when they are prone to naturalize the vices of other nations among them, but care not to imitate their virtues, if in any kind they do excel. But thus the lust of the eyes and the pride of life are joined unto the lust of the flesh, to give the world, as opposite unto God, a complete interest among us. It may be these things are restrained in some by contrary vices, as covetousness, and an earnest desire or ambition to enrich a family, and leave a name amongst men; -- a vanity infused amongst mankind from the great design of the builders of Babel; which was, to "make unto themselves a name," <011104>Genesis 11:4. This is but another way of the exercise of the same sin.
Now, where sins are thus national and common, it is easier for men to preserve themselves from the most raging epidemical disease than from being, in one degree or other, tainted with the infection of them. It is almost inexpressible how efficaciously they will insinuate themselves into the minds and lives of men. They are so beset on every side with the occasions of them and temptations unto them, they offer themselves continually with so many specious pretenses, as that there is no security
258
against them but by being encompassed with "the whole armor of God;" a matter that few understand or apply themselves unto. But it is not [possible] on any other grounds or by any other means for single persons to hold out and prevail against a national confederacy in sin; for they who will not say "A confederacy" to them, or in those things wherein a whole people shall say "A confederacy," must be content to be for "signs and wonders," to be despised, and even hooted at, <230811>Isaiah 8:11,12,18. However, it is apparent that by them the general apostasy we treat of is visibly and openly promoted. Some are engaged in them by a corrupt course of education, and some are betrayed into the entrances of them by sloth, negligence, and security; some lose a sense of their guilt by their commonness; some yield to the arguments that are pleaded, if not in their justification, yet in their excuse or for their extenuation. One way or other, multitudes of all sorts are by them turned away from gospel obedience. Hence it is come to pass that Christianity is, as unto customs, manners, vanities, vices, and way of conversation, sunk down into heathenism; or prevalent national sins have drowned the power and left little but the outward form of it in the world. And where it is so, the life, substance, and all the real benefits of the gospel, are renounced; for it doth not design only to turn men in their outward profession from "dumb idols to serve the living God," to change the form and outward state of religion, -- as the Roman missionaries have made conversions of the Indians, giving them new images instead of their old idols, and new saints for their former Zemes, -- but to turn men also from "all ungodliness and worldly lusts, to live soberly, righteously, and godly, in this present world." Where this is not effected, either the gospel never really prevailed among men, or they are fallen away from it. And where men do engage into a profession of religion, disallowing and condemning such national vanities, vices, and customs, if they are publicly countenanced they occasion particular apostasies every day. This is that which, on the one side and the other, hath almost lost the protestant religion in some neighbor nations; for, not being able to hold out against those national vanities and vices which are publicly countenanced, they find no relief unto their minds but in a renunciation of that religion by which they are condemned. And this I look upon as the principal means of that general defection from evangelical holiness which prevails in most nations The gospel comes upon a nation as on a wilderness or forest that is full of such wood, thorns and briers, as the
259
soil of itself is peculiarly disposed to produce. These it cuts down to the ground, planting good and noble plants in their room, whereby the barren wilderness becomes for a season a fruitful field. But in process of time, if continual care and culture be not used about it, the earth pours out of its own accord the weeds and briers which are natural unto it. These springing up abundantly choke the other plants and useful herbs, whereby the fruitful field is turned again into a wilderness There needs no more unto this apostasy but that national vices, for a time suppressed by the power of the word, should overgrow the generality of any people, whereby the graces of the gospel will be certainly stifled and choked.
VI. Mistakes about the beauty and glory of Christian religion have been
no small cause of apostasy from its power and holiness. That it should have a glory, somewhat that might render it honorable in the eyes and esteem of men, was always thought unquestionable; and it is certainly true, provided that we suppose those with whom we have to do have eyes to see that glory, and minds enlightened to make a true judgment of it. In compliance here-withal was religion outwardly figured and represented among the Jews. And as the apostle declares that the worship of God in the administration of the gospel is truly glorious, and eminently so above what was to be found in the administration of the law; so Christian religion is in itself truly honorable, and contains in it every thing that is so, in the judgment of God and the rectified reason of mankind. But about the true notion and apprehension of that glory and honor which is proper unto religion and suited unto its nature, men have fallen into many woful mistakes; for whereas it principally consists in the glorious internal operations of the Holy Spirit, renewing our nature, transforming us into the image and likeness of God, with the fruits of his grace in righteousness and, true holiness, in a meek, humble, gracious conversation, and the performance of all duties according to the rule, few are able to discern beauty or glory or honor in these things. But yet where there is not an eye to discern them, the gospel must of necessity be despised and abandoned, and somewhat else substituted in the room thereof. This therefore also proved a great furtherance of the general apostasy, and continues an efficacious means of keeping multitudes under the power of it unto this day; for, --
260
1. Through the loss of spiritual light and neglect of the grace of God, things were come to that pass in the world, that those who had the conduct of religion saw no real glory themselves in the things wherein all the glory of the religion taught and appointed in the gospel doth consist. And they are but few that do so at this day. Therefore the profession that is made of them by any is generally looked on as hypocrisy, mixed with a certain kind of superstition, and is accordingly despised; yea, nothing is more contemptible in the world than the possession and profession of those ways which are truly, if not only, noble. Their view, therefore, being lost in the eyes of the leaders of the church, it could not be expected that they should be instrumental to open the eyes of others, or careful to instruct them how to look after what themselves did not discern.
2. They were fully satisfied that there was in these things no evidence of glory unto the eyes of the generality of mankind, whereunto they thought it wisdom to accommodate themselves and the notions of religion. Men naturally can see no more beauty in the spiritual power of Christianity than the Jews could see in the person of Christ when they rejected him, because unto them he made no appearance thereof, <235302>Isaiah 53:2. That religion should be set off and represented as truly glorious and honorable in the eyes of men, they thought it incumbent on them to take care; but leaving herein the judgment of God, of Jesus Christ, and the Holy Spirit, as declared in the Scripture, they accommodated themselves unto the carnal apprehensions of them with whom they had to do, which were also suited unto their own. Wherefore, that this glory of religion consisted in a ministry in the church humble, holy, laborious, eminent in the graces and gifts of the Spirit, looking for no honor or respect but for their work's sake; in a worship plain, unadorned, spiritual, whose life and excellency consist in the invisible, effectual administrations of the Spirit of God; in meekness, self-denial, mortification of sin, and the fruits of righteousness, proceeding from the grace of the Holy Ghost, -- they neither did apprehend themselves nor could imagine that others would be of that mind: for the world generally supposeth the direct contrary unto all these to be honorable and glorious. Things which have a pretense of height and gallantry of spirit, a religions worship set off with such ornaments and modes as to affect the outward senses, with somewhat that may give satisfaction unto lust and conscience at the same time, are the things which
261
unto the most are alone desirable. Wherefore, all pretense unto the power of religion dwindling away into an empty, jejune form and appearance of it in monkery, the supposed glory of Christianity in the world issued in these three things: --
(1.) The secular pomp and grandeur of the rulers of the church, This was designed to beget a reverence unto their persons and offices, without which religion itself would be despised. And it is easily conceivable how by this means their minds were drawn off from a due consideration of all those things which are truly honorable in them, and the neglect whereof will be the loss of the power of religion in the most at any time; for when they had secured unto themselves that honor, respect, and reverence which they esteemed needful unto the glory of religion, and found very suitable unto their own desires and ends, to what purpose should they trouble or perplex themselves with those hard duties of exemplary mortification, selfdenial, and painful labor in the work of the ministry, when the whole of what they aimed at or needed was prepared for them? And how corrupt a spring of apostasy brake forth hereon hath been before declared.
(2.) A pompous, ceremonious worship, which began to be introduced by a pretense of outward solemnity, and ended in plain superstition and idolatry. And hereby were the minds of men diverted and taken off from inquiring after that spiritual exercise of the graces and gifts of the Spirit, wherein alone the beauty of evangelical holiness doth consist.
(3.) In works of magnificence and bounty, wherewith the clergy were enriched, and the consciences of men pacified in a course of sin or an unholy lithe. When the world was once persuaded that in these things consisted the glory and beauty of religion, and found them all readily compliant with their lusts and darkness, that real holiness and obedience which is required in the gospel was every day more and more neglected and despised. Besides, it is not expressible what wicked, scandalous practices, in pride, ambition, divisions, and contentions among the leaders of the church, did spring from and ensue on these principles. Henceforward no small part of ecclesiastical story is taken up with fierce contentions and quarrels about the preeminence, dignities, privileges, and jurisdiction of the prelates. Those who were wise and sober among the heathen observed this evil among Christians, reporting it as that whereby their religion was
262
debased and corrupted. Such is the account given by Ammianus Marcellinus of that bloody and scandalous conflict between Damasus and Ursicinus whether of them should be bishop of Rome, lib. 27 cap. 6.
VII. During these seasons, Satan (as he will never be) was not wanting
unto his own occasions and advantages; and they are altogether ignorant of his devices who discern him not at work even at present unto the same end and purpose. Nor is it possible that in any age, time, or place, the glory of the gospel should be abated, and the principal endeavor therein not belong to him. He is the head and leader of every apostasy from God. Therein he began his work in this world, and in the promotion of it he will finish it. And as he engaged all his power and art against the Head of the church, so by his total defeat in that attempt, wherein he made the clearest discovery of his pride and malice against God that it is possible for him to do, he is not discouraged from pursuing the same design against the whole church itself. And the way now insisted on hath been the chiefest path that he hath beaten in his course; for from the very entrance of Christianity, he Began to immix himself with all those lusts of men whereby a defection from its power and purity might be set on foot and effected. And he engaged against it in both his capacities, as a lion and as a serpent. As a lion he stirred up, acted, and animated all those bloody persecutions whereby the Jews and Pagan world attempted for three hundred years to exterminate the Christian profession. But herein his success was answerable to that of his attempt against the Head of the church, and ever will be so, by virtue of the victory the Lord Christ had over him in the same kind of conflict. The force of the devil and the world having been once fully broken and subdued by Christ, it shall never prevail in the issue against his followers. Satan, in a confederacy with the world, may as a lion, through rage and blood, make a great bluster, and scatter the churches of Christ for a season, but prevail unto the ruin of the church in this way he never did, nor shall. And if at any time, by national devastations, he do so far succeed as to expel the gospel from any place or country for a season, it shall be evident unto all that it shall turn greatly unto its advantage in general and in other places. Let not, then, any fear his bloody fury as to the interest of Christ and the gospel in the world. As sure as he was conquered and triumphed over in the cross of Christ, he shall finally be so in all such attempts. Happy and blessed are they, and shall they be, by
263
whose blood and temporal ruin his power at any time is or shall be broken. So I say it fell out in his first attempt in this way against Christian religion; for through the efficacy of the grace of Christ, and by virtue of the victory obtained against him in his own person, he was overcome by the blood and constancy of innumerable holy souls, until he was cast out of the havens of the world, and an end was put unto his rage. But, in the meantime, whilst this sworn enemy of the church made all this bluster as a lion, and raised all these storms of persecution, which the minds of all the professors of Christianity were intent upon, and generally much fortified against, he was secretly at work as a serpent also. Herein he secretly and gradually infected the minds of many with ambition, worldliness, superstition, and a neglect of the power and simplicity of the gospel That this is his work as a serpent our apostle declares, 2<471102> Corinthians 11:2,3. And herein sometimes "he transformed himself into an angel of light," as he speaks in that place, verses 14,15; for he not only poisoned and inflamed the lusts of men, but drew them aside from the gospel by suggestions and pretenses of more piety and devotion, or at least of other outward modes and means of their expression, than it did require. So did the "mystery of iniquity" work in the days of the apostles themselves, 2<530207> Thessalonians 2:7. He was at work secretly, by ways and means not easy to be discovered, to draw off the minds of men from evangelical truth and holiness, by sowing the seeds of that ambition and superstition which afterward spread themselves over the face of the whole visible church. So was he the spirit which animated the apostasy which by various and insensible degrees prevailed in the following ages. Those who acted in it and promoted it never knew any thing of the design, but added one thing unto another, as occasion was offered, which gave it increase; but in him the projection was designed, and regularly carried on from the beginning. Hence had it the name of "The mystery of iniquity," as being insinuated and promoted by such unsearchable methods or depths of Satan, that those, for the most part, who were subservient to his design, knew not what they did, though sufficiently warned in the Scripture of what he would do and what should come to pass. Wherefore, being disappointed, as was said, in his endeavors by outward force and persecution (as he will ever be), leaving the name, power, and advantage of the church unto them that professed Christianity, he made use of all the darkness, ignorance, errors, ambition, and lusts of men, gradually to draw them from the truth
264
and holiness of the gospel. And he ceased not until he had brought Christian religion to be looked on as made up principally, if not only, of those things which by his craft and the lusts of men were introduced into it. So did he pursue his work, almost undiscovered, until the generality of those who professed Christian religion were given up to the power of sensual lusts on the one hand, or brought under the power of superstition on the other. All this he attempted, and in a great measure effected, of his own accord. But after that men had voluntarily given up themselves unto his delusions, rejecting the truth and holiness of the gospel, as unto their love to them and delight in them, God in his righteous judgment gave them up unto his power, to be infatuated by him, and hardened to their eternal ruin. So the apostle expresseth it, 2<530211> Thessalonians 2:11,12, "For this cause God shall send them strong delusion, that they should believe a lie; that they all might be damned who believed not the truth, but had pleasure in unrighteousness." Thus was the apostasy completed under the Papacy; and by the same artifices is Satan still at work among us unto the same ends and purposes.
VIII. Moreover, among the occasions of the present decay of holiness
and the power of Christianity in the world, we may reckon the scandal that hath been given by or is justly taken at those who have professed the most strict obedience unto the rules of the gospel. There is nothing difficult herein but only to choose out the most pregnant instances in the multitudes which offer themselves to evidence this occasion. Nor do I intend such offenses as some men will enviously seek after, and sometimes causelessly create, but such as are really given, and offer themselves unto the consideration of all sorts of men. Of these I shall mention two only, which are the most obvious and extensive; and, --
1. Offence hath been taken at the divisions that have been among them, and continue so to be, with the management of them in an evil, contentious frame of spirit. The Lord Christ hath declared and appointed that the mutual love of his disciples should be the great testimony of the truth of his doctrine and the sincerity of their obedience. He hath also commanded them to be one in heart, mind, and affection, praying for them also that so they might be. His commands and directions unto this purpose are known unto all who know the gospel, and so need not here to be repeated or insisted on. The blessed effects and fruits of them were eminent for a season among
265
the professors of the gospel, and their mutual love was a convincing argument of the truth, efficacy, and holiness, of the doctrine which they did profess: for where there is oneness and love thereon, there is peace, order, usefulness to mankind, and every good work; whereas the want of them is attended with strife, envy, confusion, disorder, and every evil work whatever. Some divisions, indeed, happened among the primitive Christians, but were quickly healed by the spirit of apostolical authority, and that love which was yet prevalent among them. But afterward all things grew worse, and the first visible degeneracy of Christianity consisted in the strifes, divisions, and contentions of its professors, especially of their leaders. And these in no long process of time proceeded unto that excess, and were acted with such an evil spirit of pride, ambition, envy, and malice, that the very heathens made themselves sport with their contentions, and observed that there were no sort of men in the world so ready for them and implacable in them as the Christians of those days were. But when once one or other party of them got into power, and, snatching that sword of force and violence out of the hands of Pagans which had been imbrued in the blood of the holy martyrs, began, in the pursuit of their divisions, to persecute one another (which way carnal men having tasted the sweetness and advantage of, as that which, gratifying their envy, malice, and ambition, doth also, as they suppose, secure all their earthly concerns, they would not forego, nor have so done until it is become the top-stone of many men's religion), it was merely from the unspeakable care and mercy of God that they made not the gospel an abhorrence unto all flesh; for who, not yet endued with that light and grace which might secure him from the power of such temptation, could look on the fierce, devouring, bloody contentions of its professors, and that solely on its own account, and not suppose that itself proceeded from a spirit of malice, strife, and disorder? But the truth and faithfulness of God preserved it against all the oppositions of its adversaries, and in the midst of the treacheries of its avowed friends. Thus was it in the primitive times; which as it was the first considerable stop unto the progress of the gospel, so it was one principal cause of corrupting the conversation of many, filling them with a frame of spirit in all things directly opposite unto that of the gospel. The differences, with their untoward management, which fell out among the first reformers, was the chief means that hindered their work from a universal success.
266
Is it much otherwise among the strictest sorts of professors at this day? Do not some seem to aim at nothing more than to multiply and increase divisions, and to delight in nothing more than to live and dispute in the flames of them? There is not the least different apprehension of men's minds about any thing in religion, but such persons suppose it a sufficient ground to quarrel and contend about it forever. By such ways and means scandals are given unto the world in its proneness unto apostasy, and seeking occasions for it or countenance unto it, which is its present posture; for these things are not done in a corner. Men who know nothing of the inward power and virtue of that religion which is in such professors, as it is hoped, seeing and observing those other distempers among them, are really alienated from all the good they do profess; and not only so, but do from thence justify and approve themselves in their immorality and profaneness, as those which allow them a better condition than such wranglers can afford them. By this means hath religion lost much of that awful authority in the world whereby it ofttimes put a restraint on the minds and consciences of men who were never acted by its power. What are the rules whereby we ought to walk under the continuance of these differences, and what are the best means to put an issue unto them, I have inquired in a treatise unto that purpose. f12 But it must be acknowledged that for the most part attempts for the rebuking of these distempers, the reconciliation of dissenters, and the uniting of professors, have been managed from such principles and in such a frame of spirit as have heightened and increased rather than allayed or diminished them.
2. Great offense is given to the world by the uselessness of professors, and in that they are not, what they ought to be, the common good and blessing of mankind. There is a selfish spirit on many of them, whence, contenting themselves with abstinence from known sins, and the performance of the religious duties of divine worship, they are of little or no use unto others. Some will be kind, benign, helpful, good, in some measure unto other men, but yet will and do give undue bounds and limits unto their actings in this kind. Their own household, and the household of faith, according unto that measure which from opinion or prejudice they take of it, they will alone regard. As for love, condescension, benignity, kindness, readiness to help, assist, and relieve all mankind, yea, the worst of men, as they have opportunity, they understand them not, yea, have many pretenses that
267
they are not required of them. But if we are Christians, it is required of us to "abound in love toward all men," 1<520312> Thessalonians 3:12; and our doing good unto all, being useful unto all, exercising loving-kindness in the earth towards all, is the principal way whereby we may express our sincere obedience unto the gospel. One professor that is kind, benign, condescending, charitable, useful, ready to become all things unto all men for their good, brings more glory to the gospel than a hundred who are looked on as those who live too much unto themselves. When the old saying was, "Bonus vir Caius Sejus, sed malus quia Christianus," -- "Such an one is a good man, evil only in this, that he is a Christian," religion did by such convictions insensibly get ground amongst men. If the world cannot see that it hath any advantage by professors, but hath trouble on the other hand by the hatred which it cannot but have of their profession, it is no wonder if it desire to have no more to do with them. Did men find that so soon as any gave themselves unto the strictest ways of profession, therewithal they became benign, kind, merciful, charitable, useful, and helpful unto all men, it could not but give an honorable reputation in their minds unto that religion which they do profess; but an observation of a contrary frame and temper in such persons, and of how little use they are in the world, must needs produce contrary effects. By reason of such miscarriages as these, and others of an alike nature, whereby some professors are so far from adorning the gospel of our Lord and Savior Jesus Christ as that they cast, what lies in them, a blemish and reproach upon it, others are every day hardened in their alienation from all its concerns.
These few instances have I given of the means and ways whereby a general apostasy from the holy precepts of the gospel, as the rule of our obedience, hath been begun and carried on. Many others of an alike nature might be added unto them; but it is to no purpose to insist long on the nature of a disease when we find it to despise all possible remedies. Sovereign grace yet remaineth, whereunto this state of things is referred.
And this apostasy, in its measure and proportion, partakes of the guilt of that described in the text, which we made the foundation of this discourse: for therein also is Christ "crucified afresh, and put to an open shame;" for, --
268
1. All persons who profess the Christian religion, and yet are thus fallen off or alienated from its holiness, do really renounce and forego the commands of Christ, and those as enlivened by his promises, for the pleasure and wages of sin. And herein do they openly declare and avow, as the judgment and resolution of their minds, that there is not that excellency in his precepts, nor that goodness, beauty, desirableness, or satisfaction in obedience unto them, or not that assurance in his promises, or worth in the things promised, as that they ought to be preferred before the course of the world and the pleasures of sin. Hence some commands of the gospel (and those of no small importance unto the furtherance of holy obedience) are neglected and cast from among the generality of Christians. Such are the commands for mutual love, whereof there is scarce any shadow left in the world: for that pretense of it which some seem to rest in and plead for as satisfactory, in the peaceable, and, as they say, loving converse of persons in their civil and ecclesiastical distributions, is no other than what is found among Mohammedans and Pagans on the like occasion; which, as it is good and commendable so far as it proceeds from and is suited unto the light of nature, so it no way answers, either in the kind of it or in its acts and fruits, unto that evangelical love which the Lord Christ requires among his disciples. That watchfulness over one another with love, care, and tenderness, those mutual admonitions, exhortations, and consolations, which the gospel so frequently and diligently prescribes unto us, are not only neglected, but so far despised that the very naming of such duties is made a matter of scorn, as a pretense of hypocritical preciseness; and no better entertainment have many other of the commands of Christ among the generality of them that are called Christians. So do many, on all accounts, openly profess in their walkings and conversation that they see no cogent reason why they should comply with him in his commands; and it is not easily to be conceived how they can cast a greater dishonor or contempt upon him.
2. By continuing in the outward profession of Christianity, they do most falsely represent Christ and the gospel unto the world, and thereby, what lies in them, "put him to an open shame;" for, pretending to yield obedience unto him, and to place their hope for life and blessedness in him by the gospel, they profess withal that he is a person that will approve of such ways as they walk in, and his gospel a doctrine that gives
269
countenance unto all manner of licentiousness in sin. Who would judge otherwise who had no knowledge of him or it but by the representation that is made of them in the profligate conversation of such apostates? But this argument I have elsewhere insisted on.
270
CHAPTER 11.
APOSTASY FROM EVANGELICAL WORSHIP.
THIRDLY, That which was proposed to be considered in the last place is that apostasy which is in the world from the purity of the worship of the gospel as appointed by Jesus Christ; and herein principally did consist that great defection foretold by our apostle, 2<530203> Thessalonians 2:3-12, which is also prophesied of in the Revelation, and did accordingly come to pass. But because I have insisted on this subject on many other occasions, and some things relating thereunto are under difference and debate among such as are capable of the warning given concerning the apostasy that is in the world, I shall wholly waive the consideration of particulars about which any such differences may be, and only mention such things as the generality of Christians, at least of Protestants, cannot but acknowledge.
I shall take it for granted at present, that our Lord Jesus Christ did institute and appoint a solemn worship of God, to be continued inviolably and unalterably unto the end of the world. And the principal end of his appointing, continuing, or preserving any church on the earth, is the celebration of this worship; for herein alone consisteth that public revenue of glory which God requires from believers in this world. All other duties of the gospel may be performed by men in their single capacities, if there were no such thing as a church on the earth. And those churches do exceedingly mistake their duty, and every end of their being, which make it not their principal business to take care of the due celebration of that worship which the Lord Christ hath appointed. He was faithful in the whole house of God, as was Moses, <580305>Hebrews 3:5,6; and if the life, being, happiness, and welfare, of the church of Israel, consisted in and depended on their remembrance of the law of Moses, which "God commanded unto him in Horeb, with the statutes and judgments," <390404>Malachi 4:4, because he was faithful in the house of God as a servant, certainly the being and well-being of the Christian church consist in and depend upon that observing and doing of all whatsoever He hath commanded in the worship of God (as <402820>Matthew 28:20) who is faithful as a son in and over the whole house of God.
271
Besides, it is acknowledged by all, -- and we shall, God willing, show the manner of it in our exposition of the seventh chapter of the Epistle to the Hebrews, -- that the Lord Christ, in and by the gospel, hath altered and abolished all that solemn worship, all those ordinances and institutions, which God himself had set up under the old testament, to continue unto the time of reformation; and hereby he rendered it absolutely unlawful for any one to serve God according unto those institutions. Hereunto God signally set his public seal of approbation in the sight of the world; for no sooner had the Lord Christ, by the promulgation of the gospel, taken away all their authority and obligatory power, so as that his disciples ought not to make use of them any longer, but God immediately, by severe and unparalleled judgments, destroyed the seat and place of them, so that those who would yet never could regularly make use of them unto this day. And shall we think that the Lord Jesus Christ thus took away and abolished the old solemn worship of the church, and substituted none in the room of it? or that he took away that which was erected by the wisdom of God, though but for a season, and left the church, as to its main duty and principal end in this world, unto the inventions and imaginations of men? One of these must be supposed, if it be denied that he hath established a solemn worship of God, to continue unalterably unto the end of the world; and both of them are highly blasphemous. Again, let any, in faith and obedience unto him, practice and attend unto all those parts of divine worship which he hath appointed, and I am persuaded no man will have the confidence to say that there is this or that wanting to render it a solemn and acceptable service, however they may contend for the conveniency of some circumstantial additionals. Wherefore I take it for granted at present, that the Lord Jesus Christ hath appointed such a solemn worship under the gospel, which all his disciples are obliged constantly and invariably to observe, as he declares, <402820>Matthew 28:20. And with respect hereunto men may fall away and apostatize from the gospel, no less sinfully and fatally than they may fall from the mystery of its doctrine or the holiness of its precepts. And there are two ways whereby this may be done: --
1. By neglecting and refusing to observe and do what he hath appointed;
2. By adding appointments of our own thereunto, inconsistent with and destructive of that which he hath ordained: --
272
I. In the first way we have some among ourselves who are fallen off from
the worship of the gospel It is true, they will do some things which have an appearance of being what Christ hath commanded; such are their firstday's meeting, and their prayers, with speaking in them; -- but they neither observe the Lord's day, nor pray or speak in obedience unto any institution of his. Conveniency and the light within are all the reason and guide which they plead for them. And for the sacraments, or baptism and the supper of the Lord, which are so great a part of the mystical worship of the church, on I know not what fond pretenses, they utterly reject them. In like manner they deal with a stated ministry as of Christ's appointment, although they have found out means to set up one of their own.
And because herein also Christ is "put to an open shame," we shall briefly inquire into the grounds and reasons of this defection from the obedience due to his commands: --
1. Now the principal reason, and which compriseth all others, why some men have forsaken the gospel, as unto the administration of its ordinances, is because they are no way suited unto, nor indeed consistent with, that faith and obedience which they have betaken themselves unto; for the ordinances of the gospel are representations of the things which we believe, and means of the conveyance of their efficacy unto us. Unto the confirmation of that faith and our edification therein are they suited, and to nothing else. Now, these persons having fallen, as we have showed, from the faith of the gospel in the mystery of it and the spiritual obedience which it doth require, of what use can the ordinances of worship be unto them? For instance, the ordinance of the Lord's supper is instituted in the remembrance of the death of Christ, of his suffering in our stead, of the sacrifice he made of himself therein, of the atonement or reconciliation with God that he wrought, and of the sealing of the new covenant with his blood. To what end should, any man solemnly worship God in and by this ordinance who upon the matter believeth none of these things, at least doth not believe them as proposed in the gospel, namely, as the principal causes and springs of life, righteousness, and salvation? Those who believe in God through these things, who find the effects of them upon their souls in righteousness and peace, cannot but delight to be found in the exercise of faith through this ordinance, as they know it to be their duty so to do. But
273
it is apparent that neither this nor the other ordinance of baptism doth contribute any thing to the furtherance, increase, or establishment, of that light within men which upon the matter they resolve their faith and obedience into; yea, they are, in their true and proper notion, as both directing unto the sanctifying and justifying blood of Christ, diametrically opposite thereunto and unto what is ascribed unto it. It is, therefore, so far from being strange that these men should forsake these ordinances of gospel worship, that the admission of them in their true and proper use and signification is destructive of the whole scheme of religion which they have formed unto themselves. Where the faith of the gospel is forsaken, the ordinances of worship must be so too, and so all instituted divine service be neglected, or other things found out that may suit unto the imaginations whereunto men are turned aside.
2. Another reason hereof hath been want of spiritual light to see through the veils of outward institutions, and of the wisdom of faith, to obtain communion with God in Christ by them. Our worship under the gospel is either absolutely spiritual, or that which comes immediately unto what is so. But in these institutions there is somewhat that is outward and sensible, and it is to be feared that many do rest in these outward things, and proceed no farther in the worship of God by them than the actions and words that are used will carry them; but they are, as appointed by Christ, "animae vehicula," means of leading and conveying the soul unto an intimate communion with God. That they may be so unto us, three things are required: --
(1.) That we submit our souls and consciences unto the authority of Christ in these institutions. Unless this be the foundation which we build upon, the whole service will be lost unto us.
(2.) That we rest on the veracity of Christ for the working of the grace and accomplishment of the mercy represented in them and sacramentally exhibited by them; for they will not profit them by whom the promises of Christ, virtually contained in them and accompanying of them, are not mixed with faith, and we cannot believe the promise unless we submit to the authority of Christ in the appointment of that whereunto it is annexed.
(3.) That we understand in some measure the mystical relation that is between the outward symbols of the ordinance and the Lord Christ
274
himself, with his grace represented thereby, wherein the nature, use, and end of the institutions are contained.
And all these are necessary to keep up any delight in them, or a conscientious use of them. Where, therefore, all these are wanting, -- as apparently they are in those concerning whom we treat, being none of them either understood, owned, or acknowledged by them, -- whereas they have neither spiritual light into the internal nature of these things, nor spiritual gifts for their administration unto edification, following the conduct of their own principles, they could do no otherwise but reject them, and therein fell off from the worship of the gospel, and thereby do reflect dishonor upon the Son of God, the author and Lord of all these institutions.
II. There is another way whereby men may, and many men do fall away,
and have for many ages fallen away, from the gospel with respect unto its worship, and that is, by rejecting its simplicity and pure institutions, substituting a superstitious, yea, idolatrous worship of their own in the room thereof, 2<471103> Corinthians 11:3: for whereas there are various degrees of declension from the purity of gospel worship, according as men forsake any part of it, or make any additions of their own unto it, yet at present I shall mention them only by whom it is wholly perverted, -- that is, those of the church of Rome; for as they have added unto it rites and institutions of their own in great number, partly superstitious and partly idolatrous, so there is no one ordinance or institution of Christ which they have not corrupted, the most of them so far as utterly to destroy their nature and use. Whereas, therefore, the Lord Jesus Christ doth in the ordinances of gospel worship and the due celebration of them represent his own religion and authority unto the church, to remove them out of the way, and to introduce another fabric of them of another constitution, is to represent Antichrist unto the church, and not Christ, and thereby to "put Christ to an open shame." The ways and means whereby this apostasy was effected, by the craft of Satan and the carnal interest of men, in a long tract of time, I shall not here declare; it shall suffice at present to observe, that as men grew carnal, having lost the spirit, life, and power of the gospel, and so far as they did so, they found it necessary to introduce a carnal, visible, pompous worship, suited unto that inward principle and light whereby they were acted. And as the people in the wilderness, being
275
carnal in their hearts, and accustomed unto carnal ways of worship, upon the absence of Moses in the mount, cried out unto Aaron, "Make us gods, which shall go before us" (that is, gods visibly present), "for as for this Moses, we wot not what is become of him," whereupon they made a calf; so these men, finding the whole fabric of Mosaical institutions, consisting in outward images and representations of things, taken away, and themselves left as it were without any present gods to guide them, -- that is, such visible representations of the presence of God as their carnal hearts and minds might delight in, -- they provided all those calves whereof their present worship doth consist. And because there were many in those days when this design was first set on foot who were truly spiritual and holy, worshipping God in spirit and in truth, this idolatrous worship could not be introduced and preserved but by insensible degrees and in a long tract of time, throughout the whole whereof the "mystery of iniquity" wrought effectually unto the same certain end. Those, in the meantime, who worshipped God in truth, were either imposed on by a show of humility and devotion in the degrees of apostasy which were added in their days, or else complained of what they could not remedy.
And if these brief considerations of the nature of the present apostasy that is in the world from the power of Christian religion, in all the principal concerns of it, with the causes and occasions thereof, do excite or provoke any one who hath more leisure and ability for this work unto a more diligent and useful inquiry into them, it will be an ample reward unto my endeavors.
276
CHAPTER 12.
Inferences from the foregoing discourses -- The present danger of all sorts of persons, in the prevalency of apostasy from the truth and decays in the practice of evangelical holiness.
THE last part of this discourse is designed for cautions unto those who yet stand, or think they stand, with respect unto that general defection from the gospel whose causes and occasions we have thus far inquired into. And thereunto some directions may be added, to be used as preventives of its contagion.
This method are we guided unto by the apostle, who, having declared the apostasy and ruin which ensued thereon of the generality of the church of the Jews, improves the consideration of it unto the caution of others, under a present profession of the truth. "Thou wilt say then," saith he to the Gentile believers,
"The branches were broken off, that I might be grafted in. Well; because of unbelief they were broken off, and thou standest by faith. Be not high-minded, but fear: for if God spared not the natural branches, take heed lest he also spare not thee. Behold therefore the goodness and severity of God: on them which fell, severity; but toward thee, goodness, if thou continue in his goodness: otherwise thou also shalt be cut off," <451119>Romans 11:1922.
And in another place, on an alike occasion, he speaks unto the same purpose:
"Let him that thinketh he standeth, take heed lest he fall," 1<461012> Corinthians 10:12.
Most men are apt to suppose that the continuance of the true religion in any place depends solely on the prudence and industry of those unto whom the conduct of its outward concerns are committed. The interest of some and the duty of others, in the management of human laws and constitutions, are generally looked on as a sufficient and the only means of
277
its preservation. And those of this persuasion think they have personally no concernment herein, but only to herd themselves in the multitude, and to take their fate, whatever it be. Such as these will despise our cautions, as those from which the reasons of their confidences and fears are most remote. But whereas the profession of religion in the community of Christians will not be preserved but by the power of it in individuals, the only root whereon it will long thrive or grow, we shall not at all concern ourselves in them by whom the directions of their duty are thought needless or useless; for after the utmost exercise of human policy, it is the wisdom that is from above which must be our stability. And if the power of truth and holiness be not preserved in the hearts and lives of particular persons, the profession of them in churches, or the pretense of them in nations (which are all that will remain), are neither acceptable unto God nor useful unto the souls of men.
Some think themselves, as for their own part, little concerned in these things. That there is such a defection from the gospel as hath been complained of they cannot deny, and they will also grant that it is desperately pernicious unto them that are overtaken thereby; therefore they suppose it not amiss that men should be warned of its danger and directed to avoid it. But this they think necessary for others, not for themselves; for as for their part, they have not the like occasions, nor are exposed unto the same temptations, with them who formerly apostatized from the gospel or are in danger now so to do. Besides, they know well enough what are their own resolutions, and that though all men should forsake either the doctrine taught in or the obedience required by the gospel, yet should their constancy be immovable! But I do not think these apprehensions sufficient to render our warnings needless. Occasions and temptations are not in our power; our greatest present freedom from them will not secure us from the assaults of the next hour. Peter foresaw not his dangers and fears when he so confidently engaged unto constancy in the profession of his Master, which yet within a few hours came upon him. And such is the subtlety of our spiritual adversaries, that sometimes we are under the power of temptation when we think ourselves most remote from it. It is beyond the compass of human reason to take at once a prospect of all the causes and means thereof, with the ways of its efficacy and prevalency. And if at any time we judge ourselves free from an hour of
278
temptation, which comes upon the world to try them that dwell therein, which most are exercised with and many are prevailed on by, so as to be secure and regardless of the means of our preservation, of all men we are in the most danger to be ruined by it. Neither will the best of our resolutions be of any avail without the utmost of our endeavors. The great apostle thought and resolved with respect unto the person of Christ that he would neither deny him nor forsake him, and it this confidence did not betray him into his fall, yet to be sure it did not preserve him from it; and it was upon his own experience that he gave afterward that holy advice, that we should "give a reason of the hope that is in us with meekness and fear," 1<600314> Peter 3:14, 15, and "pass the time of our sojourning here in fear," chap. <600117>1:17. The highest present confidences have ever proved the most deceiving presages of future stability. Wherefore, the utmost I design in the ensuing cautions is but to excite men unto a due apprehension of their danger, that they be not surprised into that pernicious security which is the mire wherein this rush doth grow.
1. The consideration of the extent and almost universality of this apostasy may be of use unto this purpose. Ignorance, profaneness, worldlymindedness, with sensuality of life, have obtained the most eminent catholicism in Christendom. The complaint of the prophet is not unsuited to the present state thereof: <230104>Isaiah 1:4-6,
"Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the LORD, they have provoked the Holy One of Israel unto anger, they are gone away backward. The whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores."
Do we hear but of this or that individual person who hath apostatized from a profession of holiness, into a sensual, wicked, worldly course of life, or is turned from the faith into pernicious errors? there is no man that is wise and careful of his eternal concerns, but he will take it as a warning to examine, try, and be careful of himself; and this counsel is laid before us by the apostle, 2<550217> Timothy 2:17-19. What, then, is required of us when we see nations, churches, multitudes of people, by one means or other, degenerated from that power of godliness which once they professed? If
279
we hear that one or other in a city is visited with the plague, we are not altogether insensible of our own concern and danger, because we know how usual it is for the infection of that disease to spread and diffuse itself; but if the whole city be infected, and thousands fall under it every week, there is none so sottish as to need much warning of their danger. And shall we be less concerned for our immortal souls and their eternal condition than we are for these frail carcasses and their continuance for a few days in the world, which, if they escape one distemper, may yet in a few moments fall under the power of another? This spiritual "pestilence," that hath formerly "walked in darkness," is now a "destruction wasting at noonday." Nations are depopulated by it and cities left desolate, as unto their interest in God and the gospel; and is it not high time to "look diligently" lest the infection reach unto us also, lest we also should "fail" and come short "of the grace of God," and be "hardened through the deceitfulness of sin?" As, then, our bodies are of the same natural frame and constitution, as they have in them the same burnouts, the same kind of animal spirits, as are in those who are infected with the plague, whereby we are obnoxious unto the same infection with them; so there are in our souls and minds the same principles of sin and love of the world as are infected, drawn away, enticed, excited, and enraged, by outward occasions and temptations, until they have issued in apostasy. Do we think that we shall be always easily preserved, and that whilst we are careless and secure, from that torrent which hath carried away such multitudes before it? Are we in ourselves better than they, or any of them? Have we a patent for our preservation, whilst we neglect any ways, means, or diligence that the rule requireth thereunto? Doth not God show unto us, not one, but many churches and nations, saying, "Go unto those Shilohs where I some time placed my name, and see what is become of them, and what I have done unto them? Will ye go after them? have yea mind to be made like unto them? Think not to say within yourselves, `We have Abraham to our father; we have those outward privileges and advantages which they had not:' for they also enjoyed the same until they had forfeited them by their apostasy." Certainly the general prevalency of this evil proclaims such a danger as no wise man, no man that takes care of his own salvation, ought or indeed can neglect. Wherefore, as it is always with Christians, if ever it be, a time to watch, to stand on our guard, to take unto ourselves the whole armor of God, to be jealous of ourselves, to be constant and diligent
280
in the use of all means, both private and public, for our preservation, it is now a time so to be. And if professors will not be awakened; if they will not stir up themselves with the gifts and graces which they have received; if they will please themselves that all is well with them, and is likely so to be; if they will yet immix themselves with boldness and confidence in the ways of the world; -- oh that my head were a fountain of tears! oh that my soul could mourn in secret for them! seeing assuredly they will not be able to stand in that day of temptation which is come upon the face of the earth, to try them that dwell therein. The outward court is long since given to be trodden down by the Gentiles, and how soon the enemies may roar in the very sanctuaries, and set up their banners for tokens, we know not; for, --
2. The present state of this defection hath a dangerous aspect. Physicians say, "Nemo moritur in declinatione morbi," -- "No man dies in the declension of his disease;" and when a public pestilential distemper is in its wane or decay, the danger is esteemed in a great measure over. But whilst a disease is yet growing and daily spreading its contagion, whilst the bills of mortality are every week increased, they are only hardened and profligate persons whom the commonness of the judgment renders regardless and senseless of it. And it is no otherwise with the evil complained of at this day. There is almost nothing in the world that all sober men do generally agree in but this alone, that the whole world doth daily wax worse and worse. Who can give an instance of the decrease or abatement of any one sin in its love or practice? but that some are advanced to higher degrees of confidence in their perpetration than former days or ages afford us any precedent of, every one can declare. What instances have we of a spiritual recovery from any of our decays? What attempts unto that purpose are made by any, unless by such as are not of consideration, as have not advantages to enable them to effect any thing therein? The world is highly at variance about religion, managing its differences with great animosities and industry, how one way, party, and profession, may draw persons from other ways and professions. The sole business of the church of Rome is, by all manner of artifices to win over men unto their communion; that is, a subjection of their souls, consciences, and entire interests here and for eternity, to the authority of the pope. Others bestir themselves as well as they are able to keep what they have, and to rescue men from their
281
seductions; -- and although they have the advantage of the truth on their side, and for the most part the advantage of abilities in the management of their cause, yet they visibly lose ground every day; and where one is recovered from the Roman interest, many are added unto it. And there can be no reason assigned hereof, but only that the apostasy is upon its increase, this being one way of it. Half that pains would have formerly turned a whole city from Popery which will not now succeed unto the preservation of one person. But, in the meantime, both in one profession and another, all sorts of men continue regardless of gospel holiness and obedience; and whilst they quarrel about the outward form, the inward power of godliness lies neglected. Do we see things anywhere in the world upon a recovery, or any thriving design for the retrieval of holiness? The name and thing are growing more and more into contempt. What instance can be given wherein this apostasy from the gospel doth or may exert itself, -- be it in atheism, be it in Popery, in hatred of and scoffing at the mysteries of evangelical truth, in worldliness, profaneness, vanity, and sensuality of life, in the coldness of love and barrenness among professors, -- that is not openly in its progress? And is this a time to be secure, careless, or negligent? Are we sure that this epidemical infection shall not enter our habitations? Do we not find how it hath, one way or other, attempted us already? Can we find no decay in zeal or love among ourselves, no adherence unto the world unsuited unto our present state and condition in it, no neglect of duties, no rareness in divine visitations, no want of life and delight in spiritual communion with Christ, no hurtful growth of carnal wisdom, with all its attendants? or have we not found ourselves, one way or other, sensibly attacked by these evils? It is to be feared that those who can make no observation of any thing of this nature among themselves are somewhat sick of the Laodicean distemper. And if we will not be awakened and stilted up to a more than ordinary diligence, care, and watchfulness, at such a season as this is, it is to be feared that ere long the generality of professors will come to be in the condition of the church of Sardis, -- to have a name to live, but indeed and in the sight of Christ to be dead.
3. As this apostasy is yet in its progress, so what will be its event, what it will rise unto, is altogether uncertain. God can put a stop unto it when he pleaseth, as he hath in his holy purposes fixed bounds unto it which it
282
shall not pass; but in the meantime, being greatly provoked by the ingratitude of a wicked world, no man knows how long he may suspend those more powerful influences and more extraordinary effects of his word and Spirit which are needful unto the healing of the nations, and without which they will not be cured. I hope for better things and pray for better things; but I have no certain ground of assurance that this apostasy shall not grow until, in one instance or other of it, it swallow up all visible profession. The whole world, so far as I know (I mean these parts of it), may become papal again, or be so corrupted in their principles and profane in their lives as that it is no great matter what their profession in religion be. Two things I do know or believe, -- namely,
(1.) That "the foundation of God standeth sure, having this seal, The Lord knoweth them that are his." His elect, that truly fear him and diligently serve him, shall be preserved from perishing eternally, and from every thing that necessarily leads thereunto.
(2.) That God hath appointed a time and season wherein he will not only put a stop unto this defection from the gospel, but an end also. He will one day execute the vengeance that he hath written and recorded on the throne, power, and kingdom of the antichristian apostasy, and in one day shall the plagues of Babylon come upon her; and he will again
"turn to the people a pure language, that they may all call on the name of the LORD, to serve him with one consent," <360309>Zephaniah 3:9.
He will again revive the beauty of his worship, and the glory of holiness in the earth; but, in the meantime, what things may come unto I know not. Those who pretend to a clearer inspection into future things may not do amiss strictly to examine the grounds whereon they proceed; for many have been made ashamed of their predictions, that within such or such a time the yoke of Babylon should be broken. This is all I say (and I say it only for myself), I know no assurance that can be given on infallible grounds that the apostasy which we are treating of shall not one way or other, in one instance or other, become again to be catholic, and prevail against all open, visible profession of the purity and power of gospel worship and holiness. Now, if this be not so unto others, yet unto myself it ought to be a warning how I may be thought worthy to escape, and to
283
stand before the Son of man. And I am sure there is so much danger of it at least as to deserve the consideration of all who take care of their eternal salvation; for if things should come to such a pass, they are not many, they are but very few, who will be entirely preserved. The most will, one way or other, suffer loss; and it is not an easy thing to be found among the number of the few in such a season. Can we think that men careless in holy duties, cold in zeal, lukewarm in love, barren in good works, cleaving to the world and conformable unto it, low in their light, dubious in their state, useless in the world, fearful of trials, will be of this number? They are woefully deceived who are pleased with such apprehensions Other principles, other ways, courses, and practices, will be required in them who shall be hidden and safeguarded in that day.
4. The various ways whereby this defection prevails in the world should also warn us to stand upon our guard. Were it of one sort only, did it work only one way, or make use of one engine alone for its progress, the evil and danger of it might be the more easily either withstood or avoided; but as we have before referred it unto three general heads, -- with respect unto the doctrine, the holiness, and the worship of the gospel, -- so under each of them there are various ways and means whereby it is promoted. The infection from this plague is taken innumerable ways, <581201>Hebrews 12:1. Some take it in their shops or especial vocations; some in their societies, civil and ecclesiastical; some from the vanities and pleasures, some from the profits and advantages, of the world. Unbelief, the deceitfulness of sin, corrupt lusts and affections, spiritual sloth, cares about and love of riches, lie all in a readiness to give entertainment to and to embrace any opportunity, advantage, or means, whatever it be, whereby this apostasy may be admitted and take place in them. See <580312>Hebrews 3:12,13, <581215>12:1517. Satan, in the meantime, labors by his insinuations to corrupt our minds, to poison our lusts, and to supply them with all inveigling or provoking objects, 2<471103> Corinthians 11:3; 1<600508> Peter 5:8. In this state of things, look how many public temptations there are in the world, so many general ways and means are there whereby this apostasy doth prevail; and who can reckon up these temptations? Hence it is that men fall under this evil in such various ways, and unto such various degrees. Some do so by errors and "damnable heresies, denying the Lord that bought them;" some by superstition and idolatry; some by a contempt of gospel mysteries, and
284
preferring another way of duty before evangelical obedience; some by ambition and pride of life; some by love of the world, and a neglect of duties spiritual and moral, under a deceiving profession; some by suffering carnal wisdom and some sensual lusts to devour their convictions and their efficacy; some by the uncertainty of their minds, brought to an indifferency in all things supernatural and divine; some by vain-glory and shame to be found among the scorned society of those who are truly religious; and multitudes are initiated into an irrecoverable profaneness by the vain pomps and spectacles of the age. And other ways there are, more than can be recounted, whereby this evil is propagated, and men fall under the power of it. By this means the very common air we breathe in is infected, 1<461533> Corinthians 15:33. Snakes are in all grass whereon we tread, and scorpions under every stone. Snares are laid for us on every hand, and those (some of them) so gilded and set off, that multitudes of loose professors have taken them up and wear them as their ornaments. Those who escape one evil do every day fall into others. And how shall they escape who are encompassed with so many dangers, if they live in the neglect of any one duty or means of their preservation that God hath appointed and made useful thereunto?
5. Consider that there is an apostasy which is irrecoverable, and it will end in eternal ruin. This is that which we are taught in this context, according unto the exposition before given of it. No man in this world can be, by the rule of the gospel, in an unsalvable condition, -- that is, be concluded under an unavoidable destruction by any known rule of the revealed will of God, -- unless it be an apostate. There are also several sorts and degrees of apostasy that may have several causes and effects, and so various events. Great surprisals, strong temptations, negligence in watching against the deceitfulness of sin, may produce temporary abnegations of Christ and the gospel, woful declensions from the due observation of his commands, with wandering into foolish opinions, and yet persons may be recovered from them all, and brought by repentance unto salvation. Signal instances of this grace and patience in God might be given. And this is sufficient to render the despair of them causeless who are ever awakened in this world [in] time enough to endeavor a deliverance from any sin, or course of sinning, provoking and destructive; for when any man is by any means called to have any thing to do with God about his eternal concernments,
285
God doth not allow him to be the absolutely sovereign judge of himself, which would usurp his prerogative and put the sinner in the place of God. He that despairs says, "I am in the stead of God to myself in this matter. There is neither goodness, nor grace, nor mercy fu him, but what I can comprehend." And this evil God hath obviated in signal instances of the recovery of great apostates. But yet withal there is, as we have showed, an apostasy that is irrecoverable; and hereof God permits many examples in this world, to put an awe not only on bold and presumptuous, but also on careless and negligent sinners: for whereas our apostle cloth expressly twice mind the Hebrews of this severity of God against apostates, in this place and in chap. <581026>10:26,27, in the one he doth it with respect unto unprofitableness under the means of grace, and in the other with respect unto a negligence in attending unto the administration of gospel ordinances. Now, whereas any men may be overtaken with the beginning of decays and declensions from the holiness and worship of the gospel, all which have a tendency in their own nature unto this irrecoverable apostasy, ought they not to be continually jealous over themselves, lest they should pass the bouunds God hath fixed unto his patience and grace? Ought we not to be careful about every sin or omission of duty that hath a tendency unto this doleful issue? For this very end, that we may be warned to take heed of the beginning of apostasy, doth the apostle in this place declare the end of it. The reader may, if he please (to help him herein), consult our discourses on chap. <580403>4:3. f13 It is not an easy task to stop a course in backsliding when once it is entered into. And I shall close this warning with naming two directions unto this purpose: --
(1.) Take heed of a course in any sin. Though every sin cloth not immediately tend unto final apostasy, yet a course in any sin continued doth so.
(2.) Take heed of touching on such especial sins as have a peculiar tendency thereunto; and of what nature they are hath been declared.
6. Our last consideration of this kind shall be taken from the nature and guilt of this sin, wherever it be found, with the severity of God against it; and we may look upon it as it is total, such as that supposed by the apostle, <580604>Hebrews 6:4-6. The exposition we have given of the words will warrant us to conclude that total apostasy from the gospel once professed
286
is a greater sin, and of a more heinous nature, than that of the Jews in crucifying the Lord Christ in the days of his flesh. This was sufficiently proved in the exposition of the words. It remains only that we do briefly inquire what doth concur unto such a total apostasy, whereby the truth of the exposition and the necessity of the warnings given will be made yet more evident. And though I shall speak with especial respect unto total apostasy from all profession, yet are the things that shall be spoken to be found, in their degree and measure, in all those who are guilty of that partial defection which we have described. There are, therefore, always found in this great offense the things ensuing: --
(1.) The loss of all taste of any goodness or excellency in the gospel, in the truth or state of its profession and worship. There is no man who hath ever made a profession of the gospel in earnest, beyond pretense and custom, but he hath found some kind of taste, relish, or sweetness, in the things of it. They "taste of the good word of God, and the powers of the world to come." Either in the things themselves, or in the manner of their dispensation, or of the duties of worship enjoined therein, they have found somewhat that hath given their minds and consciences some satisfaction. A man cannot go into a pleasant garden in the spring but he will smell some savor from the flowers, though he gather not one of them. A man cannot take meat savory and well condited into his mouth but he will taste the relish of it, though he have no mind nor appetite to eat it; nor can any man walk in the sun but he will have some impressions from its heat. It is so, it can be no otherwise, with them who live under the preaching of the gospel and make profession of its doctrine. More or less it will insinuate itself into their minds with a taste of its excellency and goodness. This in the case considered is lost in the first place; and generally it comes to pass by a love of sin and the pleasures of the world. When this hath filled and possessed the soul, all its senses grow dead unto spiritual things, it hath no faculty or ability to taste any relish in them, yea, it loathes and abhors them as contrary to what it hath immersed itself in or given up itself unto. This usually is lost in the first place. Such persons find nothing any longer in Christ or the gospel for which they should either delight in them or desire them. And it seems to be thus with so many in the world who once gave hopes of better things, that the consideration of it is dreadful.
287
(2.) This is quickly followed with a loss of all prevading evidence and conviction of the truth of the very doctrine of the gospel. This conviction all are supposed to have who profess it, and all really have it who profess it in any sincerity. Why else do they make profession of it, if they assent not unto its truth upon its conviction and evidence? for we speak not at all of them whose profession hath no other principle or foundation but custom or education. Others build their persuasion upon grounds and evidences prevalent to obtain their assent unto the truth against temptations and objections. This apostates lose in the next place. The truth remains what it was, and so do the arguments and evidences of it; but they have no longer any force upon or authority in their minds. It may be they do not presently renounce the gospel as a lie or "a cunningly-devised fable;" they may let the notions of it lie loose in their minds for a season neglected and unregarded, but give them no part of that entertainment which is due unto acknowledged truths of that nature, nor do they receive any impressions from its authority. And when men have lost these, they have lost their assent to the truth of the gospel upon its proper evidence, and are directly unbelievers; and this on every occasion will issue in a formal renunciation of the truth of the whole. And when men arrive unto this posture in their minds, they will discover themselves, as by a conversation wholly regardless of the precepts of Christ, so also by light, irreverent expressions concerning the Scripture; which, where they have freedom, will be poured out from the abundance of their hearts. This step towards total apostasy will follow that foregoing. When once men have lost all taste and relish of the goodness and excellency of the word of God on their hearts and affections, they will not long retain any prevalent evidence of its truth in their minds. Hence, --
(3.) A contempt of the things promised in the gospel doth ensue. The promises of the gospel do indeed contain those things wherein the evident blessedness and happiness of our nature doth consist. Such are serenity of mind in this world, and eternal felicity in the enjoyment of God. These, for the substance of them, mankind cannot despise until they grow atheistically brutish; but they may, and many do so, in the manner and on the terms of their proposal and declaration by the promises of the gospel. That this enjoyment of God, wherein everlasting happiness consisteth, must be in and through Jesus Christ alone; that the way of attaining
288
thereunto, and the only means of present peace and serenity of mind, is by faith and obedience in and unto him, -- this they despise and contemn. This naturally follows on the former; for all expectation of good by and from the promises of the gospel depends on the evidence that we have of the truth thereof, and when that is lost, these will be despised. Now, herein consisteth one of the greatest aggravations of this sin; for whereas men cannot but desire the things (for the substance of them) which are promised in the gospel, as those wherein their blessedness doth consist, they will, out of hatred to Jesus Christ, reject and despise them, and eternally deprive their souls of them, rather than accept of them in and through him. They will rather never have any interest in God than have it by Christ. This rejection, therefore, of the promises of the gospel, as those which either as to the matter of them are not to be desired, or as to the truth of them not to be trusted, is the most provoking sin. No greater reproach can possibly be cast on Jesus Christ, as that which leaveth him the honor neither of his truth nor power, neither of which the Jews could in the least impeach when they took away his life. And, --
(4.) They choose some other way or means in the place and stead of Christ and the gospel, for the ends which they once sought after by them. So did those persons who fell off to Judaism. They looked for that in the law and ceremonies which they could not find in the gospel. And of these there are two sorts: --
[1.] Such as retain their first end in general, but reject the gospel from being a sufficient means for attaining it;
[2.] Some that renounce the whole end itself, and seek for satisfaction other ways.
The former are such as preserve an aim in general to worship God, to do that in religion which may be accepted by him, and to believe that of him which is right; but they reject the gospel as an insufficient and deceitful guide in and about these things. And this is done either totally, by such as apostatize to Judaism or Mohammedanism; or partially, by such as turn off from the purity, truth, spirituality, and mystery of the gospel unto Popery, or the like. I say not this with an intention to charge the guilt of this whole sin on this latter sort; only I say, they share in a very considerable part of it, and without repentance will do so in the
289
punishment due unto it. And this casts the scorn of folly on Christ and the gospel; both absolutely, as having neither truth nor efficacy sufficient for the end proposed by them; and comparatively, that a falsehood or lie, a diabolical invention or delusion, is to be preferred before them; -- which is the highest provocation unto the eyes of God's glory. The latter sort quite cast off the general end of pleasing God and living unto him. For a while they thought that this would have brought them in some considerable satisfaction, and used the gospel to that end and purpose; but now being fallen under the power of the former degrees of apostasy, in contempt of the gospel, as that which will not afford any tolerable answer unto their expectations, they take up in the lusts and pleasures of the world, preferring them before all the promises of Christ, and despising all the threatenings denounced against those that pursue them. And of this sort of apostates we have numberless examples in the world.
(5.) Hereunto is added a perfect hatred and contempt of such as abide constant in, their adherence unto and profession of the gospel. Constant observation hath approved the saying, "Apostata est osor sui ordinis;" great apostates have been always great persecutors, in word or deed, according to their power. As those who love Christ do love all that are his, because they are his, so they that hate him do hate all that are his, because they are his; and their hatred, because it is against the whole kind, acts itself every way possible. They despise them as weak and foolish for adhering and trusting to the things which they have relinquished, trusting to themselves, their reason, and gallantry of spirit. They are filled with revenge against them, as those who censure, judge, and condemn them as guilty of the highest villainy and most desperate wickedness. They know in their hearts that they have reserves against them, as persons whom their Lord will one day judge and destroy; which makes them design, if it were possible, their utter extirpation from the face of the earth. Those who crucified Christ in his own person did it but once, and could do so no more. These do so every day; for what is done unto any of his, for his sake, he esteemeth as done unto himself: "Why persecutest thou me?"
(6.) Those persons who proceed thus far do always fall into a peculiar contempt of the Spirit of God, and his whole work in the dispensation of the gospel. The promise of the dispensation of the Spirit is the especial privilege and glory of the gospel. He is sent and given in an especial
290
manner by Jesus Christ as exalted. His whole work is to glorify and exalt Jesus Christ, and to make his mediation effectual unto the souls of men; and in the things which concern him and his work lies the life and soul of the gospel. Hence those who apostatize from it have a peculiar enmity against him and his work; and this usually is one of the first things wherein the fatal backslidings of men do manifest themselves. When once men "tread under foot the Son of God, and count the blood of the covenant, wherewith he was sanctified, an unholy thing," as they do in the former instances, they will assuredly "do despite unto the Spirit of grace," <581029>Hebrews 10:29. How this is done in particular shall be considered on that place, if God will, and we live thereunto. Under this head and degree the sin of apostasy becomes formally irremissible.
(7.) An open profession of a detestation of the gospel, so far as it is consistent with their worldly interests and advantages, completes the soulruining sin we treat of. It may be they may live in such times and places as that it would be to their secular disadvantage openly to avow their renunciation of Christ; but when that is the only curb from the declaration of themselves, the frame of their minds is esteemed for a full profession of their apostasy.
Now, whereas all these things, and it may be sundry others, do concur unto this sin of apostasy, I shall conclude two things concerning it: --
1. That it is a far greater sin than that of the generality of the Jews who crucified Jesus Christ in the days of his flesh, as was before asserted.
2. That it is inconsistent with the holiness, righteousness, honor, and faithfulness of God, to renew such persons as are fully and openly guilty hereof unto repentance.
Repentance may be given unto them in hell with as much advantage unto the glory of God; for when men, after trial and experiment, with some convictions of its truth and excellency, do obstinately reject the only remedy and relief that God hath provided for sinners, and therein do despite unto the whole blessed Trinity, and each person thereof in his peculiar interest in the dispensation and application of grace, God neither in his faithfulness will, nor in his holiness can, have any thing more to do
291
with such presumptuous sinners in a way of mercy. He may and doth endure them for a while in this world, and that without any visible tokens of his indignation, satisfying his justice in the spiritual judgments that are upon them; but it is only as "vessels of wrath fitted to destruction," and such "whose damnation slumbereth not." And these things may suffice to warn men of the danger of this evil; and they will be warnings unto all who shall consider them, who are not hardened through the deceitfulness of sin; and all the judgments of God, which are either impendent over or already inflicted on a wicked, apostatizing world, are calls from heaven unto a consideration of them.
Now, although the generality of men seem to be secure enough from any trouble or discomposure in their minds from the consideration of things of this nature, yet some there are who may by their own misapprehensions fall under such discouragements as may hinder them in that course of obedience which they would pursue. I shall therefore divert a little, to prevent or remove the objections which such persons make against themselves, and from whence their discouragement doth arise, adding some directions suited unto their state or condition; for, --
First, Some may suppose themselves so far interested in the backsliding and apostasy described, as that the threatening denounced in the text doth belong unto them also, and that they are now judicially shut up under impenitency; for they say that they had attained unto a greater measure or degree of holiness, unto more readiness, evenness, and constancy in the duties of obedience, than they do now retain. They have fearfully and woefully fallen off from a better frame, into deadness, barrenness, neglect of duties, and it may be in some instance into a sinful course, and that for many days. Hence now they fear, lest as they are sensible that they have forsaken God and gone off from him, so he should forsake them utterly, and they should be sealed up under impenitency.
Ans. As this case too often falls out, so it is often answered, and I shall not therefore much insist upon it, nor any otherwise but as our present design and discourse is concerned therein. And I say, --
1. It is to be granted that all such backslidings are not only evil and sinful, but dangerous also, as to the issue and event. Whoever, therefore, find themselves under the power of them, or any way overtaken by them,
292
ought not only to consider the guilt of all the particular sins and omissions of duties which they contract, but principally the whole state of their souls, and the danger they are in of being "hardened through the deceitfulness of sin:" for no man in such a state can have the least spiritual assurance or security that he shall not fall totally and finally from God; and whatever persuasion he hath of that nature, it is but a deceiving presumption that will effectually promote his apostasy and ruin, for there is no word of truth, no promise of God, to assure any of his love and favor whilst they are in such a state. It is therefore unquestionably the duty of every one who is sensible of any evil of this nature, in the frame of his heart or course of his life, to give himself no rest therein, seeing the eternal welfare of his soul is highly in question. But, --
2. There is a decay, a falling away from the degrees of holiness and obedience that men may have attained, and that, it may be, for a long season, and possibly with respect unto some especial sin, which is recoverable, and which doth not cast persons under the power of it absolutely into the threatening here recorded. What circumstances are required hereunto and what aggravations of sin have been showed in the opening of the words. Now, there may be a falling away, and that great and dangerous, which yet riseth not up unto the provocation of the evil here in an especial manner intended. And I judge it may be given as a safe rule in general, that he who is spiritually sensible of the evil of his backsliding is unquestionably in a recoverable condition; and some may be so who are not yet sensible thereof, so long as they are capable of being made so by convictions. No man is past hopes of salvation until he is past all possibility of repentance; and no man is past all possibility of repentance until he be absolutely hardened against all gospel convictions. Wherefore there is a recoverable backsliding: for, --
(1.) Christ calleth men unto such a recovery, which, therefore, he approves of, and will assist them therein who conscientiously apply themselves unto their duty, <660205>Revelation 2:5, 3:1-3; which latter instance is great in this kind.
(2.) God hath promised to recover and heal such backslidings in believers, <281404>Hosea 14:4. And unto whom this is not encouragement sufficient to endeavor a recovery of themselves, it is to be feared they will wax worse
293
and worse through the power of sin, until it hath full dominion over them; yea, what pretenses soever they make to keep themselves off from such endeavors, it is either unbelief or the love of sin that is the sole proper cause thereof. Wherefore, --
(3.) If the backsliding whereof men complain from the ways of holiness and obedience have not proceeded out of dislike unto Christ and the gospel; if they have not, by the power and deceit wherewith they are accompanied, chosen any other way of duty or sin in his stead, -- as there is all necessity imaginable that they should, so there is all encouragement necessary to put them upon the diligent use of all means of a blessed recovery. Suppose their decays have befallen them, or that they have fallen into them, through the power of temptations, the deceitfulness of sin joining with their own sloth and negligence, -- which is the highest supposition that can be made in this kind, -- yet if they shall say in their hearts that they "will return to their former husband, for then it was better with them than now," they had peace and much refreshment in their first ways of faith and obedience, which they will therefore return unto; as the Lord Christ calls upon them so to do, so he is ready in all the promises of the gospel to receive them upon their so doing. Only let such persons remember that the command is urgent on them, as on Lot when he was to flee out of Sodom, and the angel said unto him, "Escape for thy life; look not behind thee, neither stay thou in all the plain; escape to the mountain, lest thou be consumed." There is no time of deliberation, much less of delay in this matter. It is for their souls, and the present moment wherein they are warned is the only season for their escape; and if any shall yet linger as Lot did, the Lord lay hold upon them, and bring them forth by the power of his grace, that they may be delivered! What are the ways whereby this may be done, what duties such persons are with diligence to attend unto, what means they are to use, are not things which at present fall under our consideration. All that I design is, to show that those who thus complain are not cast under any discouragement by this context and its exposition from an endeavor of a recovery, wherein they will find acceptance with God.
Secondly, It may be alleged that, as to the issue of things, it will be all one whether we fall from gospel holiness or can never attain unto it; -- "And this," say some, "is our condition; for whatever we have thought of
294
ourselves, or whatever others have thought of us upon our profession, yet we now find by experience that we have not attained the holiness which the gospel requires." For their corruptions (they say, this or that, it may be, in particular) are too strong for their convictions; and after they thought themselves above them, they have again been prevailed on and overcome. They find the power of one or other lust grown so habitual unto them that they fall again and again under the power of it, until, it may be, they have lost much of the sense of its guilt and more of their power to resist it. And it must be acknowledged, also, that this condition is spiritually dangerous, and such as, if deliverance be not obtained from [it], will probably end in total apostasy. To state things aright in this case, we may observe: --
1. That there are three degrees in the power and prevalency of sin, and it must be inquired under which of them they are supposed to be concerning whom this complaint is made. The first is that mentioned <450723>Romans 7:23,
"I see a law in my members warring against the law of my mind, and bringing me into captivity to the law of sin."
Where this is only, or the captivating power of sin, there are two things to be considered: --
(1.) That the will, in its dispositions and inclinations, is constantly fixed against the power and interest of sin, so that in all its prevalency it suffers hardship, and is sensible of its captivity.
(2.) That this captivity unto the law of sin doth not reach unto the outward perpetration of sin, but only the conflict that is in the mind and affections about it.
And this is a condition which no man in this world is absolutely freed from, but is in some measure or other exercised with it, even as the apostle himself was, and thereon groaned for deliverance, verse 24. Another degree of the prevalence of sin is expressed chap. <450616>6:16, 19, "Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?" There is a state and prevalence of sin wherein men, being wholly under its dominion, do give up themselves unto its service willingly, notwithstanding any checks from light or conscience they meet
295
withal. And such as these, the willing servants of sin, that yield up themselves in their affections and members of their bodies unto the obedience and service of it, we do not at present consider. Between these there is a degree of the prevalence of sin, beyond the first, yet falling short of the latter, expressed 2<610219> Peter 2:19. Men are therein in some sense "servants of corruption," in that they are "overcome" by it and "brought into bondage." They are not such as willingly, without any contest or conflict, give up themselves unto the service of sin, but they are overcome by it, which manifests that they do in some measure strive against it. And, on the other hand, they go beyond them who complain they are led captives to the law of sin; for they are said to become "servants of corruption," which the others are not in any sense. These, therefore, seem to be such (and such I do intend) who, notwithstanding all their light and convictions, with all the endeavors that they use, are so far under the power of some prevalent habitual lust as to serve it in a frequent reiteration of actual sins.
2. If this be the case complained of, it is acknowledged to be a condition of no small hazard and danger. And he who is not deeply sensible hereof is "as he that lieth down in the midst of the sea, or as he that lieth upon the top of a mast;" as this state is at large described with respect unto them who are given to wine, <202329>Proverbs 23:29-35. Wherefore, unless some remedy be found out in this case, it must be acknowledged that it will deprive men of or keep them from any assured interest in gospel holiness.
I must not here divert to consider in general the nature and means of the mortification of sin; I have done it already in other discourses, with the best directions for that end which I am able to propose. Unto them I do refer the persons concerned for guidance and counsel, where better is not at hand. Unto what hath been so treated already I shall only add, that those who would secure an interest in gospel holiness, by a deliverance from the power of inveterate habitual corruptions, may take the ensuing directions: --
First, If they have in vain attempted their own deliverance, let them not delay to acquaint some able spiritual guide with their state and condition. This sometimes hath broken, defeated, and scattered at once the forces of sin in the soul, where in its own wisdom and strength it was no way able
296
to conflict with it. And it is the ordinance of God to this purpose: <590516>James 5:16, "Confess your faults one to another," etc. It was no small effect of the craft of Satan so to abuse this ordinance of God by turning it into a necessary confession of all sin unto a priest, invested with power of absolution, which was attended with innumerable evils, and proved an effectual engine for the ruin of the souls of men, to keep them off from that benefit which the due use of it was designed to administer unto sinners. If, therefore, any have found that sin hath been and yet is too strong for them, and that that is come upon them which the wise man mentions, "Woe to him that is alone," let them address themselves for advice unto such as have "the tongue of the learned," to speak a word in season unto them that are weary and ready to faint, and they will find relief. God will discover that evil of this kind which men will hide to their own disadvantage, tie will lay open those festered wounds which men would cover until rottenness enter into their bones.
Secondly, The effect aimed at will never be accomplished without violence offered unto ourselves as unto all occasions of sin, -- namely, as to the particular corruption supposed prevalent. In this case, when known occasions of the excitation or acting of the evil complained of do occur, no deliberations, or inclinations, or civil compliances are once to be admitted. Violence and sudden execution of foretaken resolves, without any parley or debate, are to be pursued. This is the condition wherein our Savior's advice must take place, if we intend to escape, namely, of
"plucking out a right eye, and cutting off a right hand," M<400529> atthew 5:29,30;
which cannot be done without offering violence unto our affections and inclinations. This is the meaning of the counsel given, <200414>Proverbs 4:14,15,
"Enter not into the path of the wicked, and go not in the way of evil men. Avoid it, pass not by it, turn from it, and pass away."
The multiplication of the expressions wherein the duty charged doth consist doth intimate that, in the obedience required in this particular, a resolution acted with a holy violence is required. And there are three things in this holy violence with respect unto the occasions of a prevalent corruption: --
297
1. The mind's rejection of their first solicitations. When such seasons do befall or are befalling any man as wherein his lust or sin hath wonted to act itself, they smile on one another and are ready to shake hands in folly, <195018>Psalm 50:18; <202331>Proverbs 23:31; and sundry things will present themselves unto the mind to render the occasion necessary, or at least not dangerous. But if all insinuations of that kind be not immediately rejected without parley or delay, the soul probably will be again entangled and overcome.
2. A stated satisfaction concerning the folly of reserves, although the occasion should be complied withal or embraced, so as that the mind will hear no more of them, under any pretense whatever. Such reserves will offer themselves, as that although a man proceed so far or so far in the gratification of his present inclinations, yet he will put a stop unto or avoid what they may lead unto. When the mind is fully possessed [aware] of the deceitfulness of the heart in this matter, it will see its own folly in listening after such false promises or reserves, and reject the first thought of them with indignation.
3. Local mutation, or avoiding the place itself, or society and company, with a holy force put upon the affections, where such occasions are offered. This is that which is so expressed and pressed on us in the place before mentioned, <200414>Proverbs 4:14,15.
These things belong unto that holy violence which men are to use unto themselves, and must use, if ever they intend to be freed from the power of an habitually prevalent corruption; and those who judge their deliverance not to be worth this watchfulness and care will live and die under the power of sin.
Thirdly, Constancy in private prayer against the power of such a corruption. This is all the way a man hath to deal with God about such an evil; for such things are to be thought and spoken, such circumstances to be insisted on, and such pleas to be used, as are not meet to be communicated to or with others. And, for the most part, it will be found that constant, earnest, faithful, private prayer, and any strong corruption, will be like Moses and Amalek. When Moses' hands were down Amalek prevailed, but when they were lifted up Israel had the upper hand. And if a man engage into especial prayer in opposition unto any sin or corruption,
298
whatever he thinks of his own resolutions, whatever confidence he hath in his purposes, as he begins to fail or faint in the constancy or fervency of that duty, so his sin gets strength in him, and will not fail to attempt him successfully on the next occasion; nor will the utmost effect of any man's wisdom, or care, or ability, work out his deliverance in this case, without a conscientious attendance unto and discharge of this duty.
Sundry other things of an alike nature unto these might be insisted on, but that I must not too far digress from my principal design. This I thought meet to interpose for the direction of such as may be kept off from a successful endeavor to "perfect holiness in the fear of God."
299
CHAPTER 13
DIRECTIONS TO AVOID THE POWER OF A PREVAILING APOSTASY.
UNTO the warnings given in the precedent chapter some directions may be added, perhaps not unuseful unto them who would be preserved from the occasions, causes, and danger, of the apostasy thus far inquired into; for although, as hath been declared, a watchful attendance unto all gospel duties, and a vigorous exercise of all gospel graces in general, are required unto our preservation, yet there are some things which have an especial respect unto the present state of the causes and circumstances of the evil insisted on, which ought in an especial manner to be remembered. And that things of this nature are by many despised is no argument why we should not be diligent in our attendance unto them; for if they are such things as the Scripture prescribeth in the like cases, the contempt of them proceeds only from that pride and security which are no small part of the apostasy complained of.
Our first direction of this kind is, that we should all labor for a true, real sense of the concernment of the glory of God in this matter, and what is our duty with respect thereunto. Where this is not, men are under the power of that security which is the broad way and wide gate leading unto apostasy; yea, where this is not the first and principal thing wherewith we are affected in any evil that falls out in the world, our hearts are not upright in what we profess.
When God threatened to disinherit the Israelites and destroy the whole congregation as one man, in the wilderness, because of their provoking rebellion, that wherewith Moses, in all the circumstances of his relation unto them and interest in them, was affected withal, was the concernment of the glory and name of God therein, <041411>Numbers 14:11-19. And it was so with Joshua in the sin and punishment of the same people. "What wilt thou do," saith he, "unto thy great name?" chap. <060708>7:8,9; words which have been made a public derision in the days wherein we live.
300
We cannot but have thoughts about these things, for they are the common subject of many men's discourse: but if our thoughts about them are confined unto a narrow compass, and, so that it be well with us and some few others in whom we are peculiarly concerned, the evil that is come on the world in other places is lightly set by; if we are sensible of no interest of the glory of God, of the honor of Christ and the gospel therein, or are regardless of them, -- we are scarce likely to be delivered from that fatal issue whereunto all these things are in an open tendency.
Is it nothing unto us that so many nations in the world, where the profession of the gospel and an avowed subjection of soul and conscience unto Jesus Christ did flourish for some ages, are now utterly overrun with Mohammedanism, paganism, and atheism? Do we suppose these things are fallen out by chance, or come to pass by a fatal revolution of affairs, such as all things in this world are obnoxious unto? Did ever any nation or people under heaven lose the gospel as unto its profession, who did not first reject it as unto its power, purity, and obedience? And is not the glory of God, is not the honor of Christ, peculiarly concerned herein?
Is it nothing unto us that innumerable souls, who yet continue to make an outward profession of the name of Christ, have so degenerated from the mystery, holiness, and worship of the gospel, as to provoke the holy God to give them up for so many generations unto the most woful bondage and slavery that ever any of the children of men were cast under from the foundation of the world, without the least hopes or appearance of relief? And is it not to be bewailed that, such is the power of that apostasy which brought all this evil upon them, as that they have not to this day accepted of the punishment of their sins, nor been bettered by all that they have undergone! And doth not that holy name whereby we are called suffer in these things? Is it not on their account evil spoken of? for do not the miseries, the long-continued, woful calamities and oppressions of innumerable multitudes of great nations, outwardly professing the Christian religion, become a snare to the world and a temptation against the truth of the gospel and the power of Jesus Christ The Jews themselves are not left unto more distresses, nor are more destitute of any pledges of divine protection, nor are more unreformed under their miseries, than many who are called Christians, upon the account of their apostasy from the gospel. It is true, great distresses and sore persecutions may befall the
301
church in its best state and condition, but then God doth so dispose of all things as that their trials shall evidently tend both unto his own glory and their spiritual advantage who are exercised with them; and in the issue the gospel itself shall never be a loser by the suffering of its sincere professors. But in those horrible judgments which have befallen many parts of the apostatized Christian world, nothing offereth itself unto our minds but what is matter of lamentation and temptation.
Is it nothing to us that the greatest number of those who are called Christians, and enjoy prosperity in the world, do live in open idolatry, to the unspeakable scandal of Christian religion and imminent danger unto themselves of eternal ruin? -- nothing that so many do openly renounce the humble, meek spirit of Christ and the gospel, endeavoring to persecute, ruin, and destroy other Christians, perhaps better than themselves, because they cannot captivate their souls and consciences in obedience unto their impositions? -- nothing to see and hear of all those dreadful effects of this apostasy in all manner of outrageous sins that the world is filled withal?
Certainly, if we are not greatly affected with these things, if our souls mourn not in secret about them, if we are not solicitous about the small remainders of the interest of truth and holiness in the world, we are in no small danger ourselves of being, one time or other, carried away with the deluge.
If we are sensible of the concernment of the glory of God in these things, it may not be amiss to consider what is our duty with respect thereunto.
1. And the first thing required of us is, that we mourn in secret for that sad issue which the profession of Christianity is come unto in the world. God puts an especial mark on them who mourn for the prevalency of sin and the apostasy of the church in any season, <260904>Ezekiel 9:4; neither will he have regard unto any others when he comes to execute judgments on ungodly apostates. Men may suffer with them with whom they will not sin; for where we are unconcerned for the sins of men we shall not be so in their sufferings. It is therefore those alone who, out of a sense of the dishonor of God, and compassion towards the souls of perishing sinners, do sigh and cry over these abominations, that shall be either preserved from those public calamities wherein they may issue, or be comfortably
302
supported under them. And there is nothing of a more ominous presage that things are yet waxing worse, than that general regardlessness about them that is among the best of us. Whose "eyes run clown with waters because men keep not the law?" Who doth sufficiently bewail the decays of faith, truth, and holiness, that are in the earth? Most men, like Gallio, either "care for none of these things," or at best design to save their own houses in the general conflagration. Many measure all things by their own advantage, and can see nothing amiss in the profession of religion but only in the complaints that any things are so. And although the degeneracy of Christianity, in the present professors of it, be grown a common theme in the mouths of most, yet very few are affected with it in a due manner in their hearts.
2. It is in this state of things required of us to pray continually, pleading those promises which are recorded in the word of God for the restoration of the pristine glory, power, and purity of Christian religion. This was the way and means whereby the church was recovered of old, and the same duty is still enjoined unto us, <236206>Isaiah 62:6,7; and hereunto are all our present hopes reduced. There is nothing too hard for God. If he will work herein, none shall let him. Things are not gone beyond his cure. He can send peace, and truth, and righteousness from above, and cause them to prevail on the earth. Were all things left absolutely unto the wills of men, in that depraved state whereunto they are arrived in the world, nothing but an increase of overspreading abominations might be expected. Sovereign and effectual grace can yet give relief, and nothing else can so do. Truly in vain is salvation hoped for from the hills and the multitude of mountains; truly in the Lord our God is the salvation of Israel; -- but for all these will God be sought unto. And constancy in this duty for others, out of a deep sense of the concernment of the glory of God and zeal for the honor of the gospel, is the most effectual means of our own deliverance and preservation.
3. Constancy in our testimony against the prevalency of this apostasy is required of us. And hereof there are two parts: --
(1.) An open, avowed profession of and contending for the faith and troth of the gospel. The public contempt and scorn that is by a prevalent vogue cast on some important evangelical truths is ready to discourage many
303
from the owning and profession of them. Men, for the most part, have so many things to take into consideration before they will undertake the defense of the truth that they can find no season for it, whilst noisome errors are vented every day with confidence and diligence. It is therefore now, if ever, a time for all those in whose hearts are the ways of God to "contend earnestly for the faith once delivered unto the saints." And if either sloth, or self-love, or carnal fears, or earthly, ambitious designs, do betray any into a neglect of their duty in this matter, it will at one time or other give them disquietment and trouble. But,
(2.) Exemplary holiness, righteousness, and fruitfulness in good works, belong unto this testimony against the prevalent apostasy which is required of us. As this is our constant duty at all times, so the progress of the fatal evil complained of renders the doubling of our diligence herein at present necessary, and puts a luster on it.
Secondly, Those who would be preserved in such a season must keep a due and careful watch over their own hearts with respect unto their duty and danger: for although temptations do abound, and those attended with all sorts of circumstances increasing their efficacy, and the outward means and causes of this evil are multiplied, yet the beginnings of all men's spiritual declensions are in their own hearts and spirits; for the different effects that these things have upon the minds and lives of men is principally from themselves. As they are careful, diligent, and watchful over themselves in a way of duty on the one hand, or slothful, careless, negligent on the other, so are they preserved or prevailed against. The advice, therefore, I intend is that given by the Holy Ghost in this case: <200423>Proverbs 4:23, "Keep thy heart with all diligence, for out of it are the issues of life;" or, as it is emphatically expressed in the original, "Above all keeping, keep thy heart." The greatest exercise of men in the world is about keeping what they have, what they esteem their own; wherewith the desire of adding unto it is of the same nature. What belongeth hereunto, what care, what watchfulness, what diligence, what exercise of their utmost wisdom and industry, all men know, unless it be such as by the power of their lusts are given up unto prodigality and profuseness. But the care and diligence in keeping of our hearts (the Holy Ghost being judge) ought to exceed whatever of that kind is employed about other things; and it is too evident that there is much want of this wisdom amongst us in the
304
world. Of all things, the least diligence is used by many in keeping of their hearts. So they can safeguard their other concerns, the heart may be left to take its own course: yea, the heart is never so much neglected usually, nor more lost, than in the use it is put unto in keeping other things; for whilst it is employed to keep our lives, to keep the world and the things of it, it is lost itself in worldliness, covetousness, carnal wisdom, negligence of holy duties, and barrenness in the fruits of righteousness. That this is no good bargain, that nothing is got hereby, yea, that all will be lost by it at last, heart and world, and every thing wherein we are concerned, the Holy Ghost plainly intimates in this direction, wherein we are commanded above all things to keep our hearts. And we are not only laid under this command, but a cogent reason is added to enforce our obedience: "For out of it are the issues of life." Hereon do all events depend. The heart being kept, the whole course of our life here will be according unto the mind of God, and the end of it will be the enjoyment of him hereafter. This being neglected, life will be lost, beth here as unto obedience, and hereafter as unto glory. This, therefore, is that which in the first place is to be applied unto the present case. Would any not be overtaken with the power and prevalency of any of the causes of apostasy mentioned before, let them look well unto their own hearts, seeing that from thence are the issues of life.
By the "heart" the Scnpture understandeth all the faculties of our souls, as they are an entire rational principle of all moral and spiritual operations; and so do we also. The preservation of them in their due order, acting in all things according unto their distinct powers, and the duty of the whole soul with respect unto God, is that which is intended by this keeping of the heart. And hereunto, with reference unto the present duty, sundry things do belong in an especial manner; as, --
1. That the heart be kept awake and attentive unto its own deceitfulness. The wise man tells us that "he that trusteth in his own heart is a fool," <202826>Proverbs 28:26. The beginning of all security, -- which is an assured entrance into all evil, -- lies in men's leaving their hearts unto themselves and trusting in them. He is no wise man (the Holy Ghost being judge) who, after so many instructions and warnings given us in the Scripture of the deceitfulness of our hearts, or the deceitfulness of that sin which is bound up in them (which is all one), will carelessly trust it with his eternal
305
concernments. The apostle Peter did so once, upon a strong confidence that his heart would not fail him; but we know what was the issue of it. It is apt to be so with most men in this matter. They think, and do really judge, that if all men should fall off and forsake the gospel, either wholly or as unto the degrees in obedience which they have attained, yet they would not so do; but all things are filled with visible examples of their disappointment. There are no apostates but once thought they would not be so; for we speak only of them who had light into and conviction of their duty, and who had therefore necessarily resolutions to continue therein. Wherefore, a constant, watchful jealousy over our own hearts, as to their deceitfulness, their readiness to be imposed on, and secret pretenses to countenance themselves in compliance with temptations, is the foundation of all other duties necessary unto our preservation.
Even this also is by some despised. They know of no deceitfulness in their own hearts, nor think there is any such thing in the hearts of others. They cannot but acknowledge that there is mutual deceit enough amongst mankind in the world; but that there should be deceit and treachery in men's hearts with respect unto themselves, their own actions, duties, and ways, with respect unto God and their own eternal condition, that they cannot apprehend: for what or whom should a man trust unto, if he may not safely repose his confidence in his own heart that it will be always true unto its spiritual and eternal interest? Happy men, were such apprehensions as these to be the rule of their present duty or future judgment! But is it not possible there may be in the hearts of men a blind self-love, so far predominant as practically to impose false apprehensions and notions of things upon the mind and affections with respect unto sin and duty? Is there no disorder in the faculties of our souls, nor confusion in their operations thereon? Are there no remainders of sin inseparable from them in this life, accompanied with all mariner of spiritual deceitfulness? no corrupt reasonings for the procrastination of the most important duties? no inclinations unto undue precedences and presumptions? no vanity or uncertainty in the mind? Or can these things, with the like innumerable, be supposed without any deceit in them or accompanying of them? What one said of old to the Druids, --
"Solis nosse Deos et coeli Numina vobis Aut solis nescire datum," --
306
may be applied unto the men of this persuasion: either they alone know the state of the heart of man with respect unto God, evangelical obedience, and their own eternal interest, or they alone are ignorant thereof. Until, therefore, we have more satisfaction in this novel pretended discovery, we dare not cease the pressing of men to be diligently attentive unto the deceits of their own hearts. If this be neglected, we shall labor in vain, whatever else we do. Blessed is he who thus feareth always! This will make men carefully and conscientiously avoid all occasions of all things, whether in their inward frames or outward practice, that may on any account have a tendency unto a declension from the gospel. A bold, hazardous, careless frame of spirit, venturing on all companies and temptations, complying with vanities and profane communications, offering itself with a fearless confidence unto ways of seduction, through "the cunning sleights of men that lie in wait to deceive," is that which hath ruined innumerable professors. Self-distrust, humility, fear of offending, with the like soul-preserving graces, will be kept up unto exercise only where men are awake unto the consideration of the deceitfulness of their own hearts.
2. We must keep our heart awake and attentive unto its help and relief; and this lies only in Christ Jesus, the captain of our salvation. After all Peter's confidence, it was the interposition of Christ alone that preserved him from utter ruin: "I have prayed for thee that thy faith fail not." And if any can once prevail so far as to deter men from looking for all spiritual help and relief from Christ, for daily supplies of grace and strength from him alone; from a continual application unto him for directing, assisting, preserving, establishing grace (which they variously attempt), -- there is no need to fear but they will easily follow them into whatever else either they, or Satan, or the world shall have a mind to draw them. But in all our discourses we proceed on other principles. We look on Jesus Christ as the spring and fountain of all grace, as him who alone is able to preserve us in faith and obedience, and doth communicate supplies of effectual grace unto believers for that purpose. Unto him, therefore, are we to make our applications continually, by faith and prayer, for our preservation, as we are directed, <580415>Hebrews 4:15,16. It is he alone who can
"keep us from the hour of temptation, which is come upon all the world, to try them that dwell upon the earth," <660310>Revelation 3:10.
307
Whosoever, therefore, would be kept from the power of the temptations unto apostasy which every way encompass us, and threaten to bear down all before them, let them keep their hearts continually attentive unto their only help and relief. Those who have not taken in a sense of their danger will see little reason to concern themselves in these directions. But as for such as are affected with the visible ruin of multitudes and their own apparent hazard, from prevailing causes and innumerable occasions thereof, -- whose eyes are in any measure opened to see the general inclination that is in the world unto a relinquishment of all the principal concerns of the gospel, and by what various ways that inclination is furthered, followed, and pursued, -- they will not think it unneedful to be minded of a help and refuge whereunto they may betake themselves and be preserved.
3. Let the heart be kept attentive unto its own frames, its progress or decay in holiness. How secret, and even ofttimes imperceptible, the beginnings of spiritual declension are in many, with the reasons and causes thereof, hath been declared in our exposition of <580412>Hebrews 4:12,13, whither the reader is referred. I shall here only offer, that he who, in such a season as that which is passing over us, cloth not often call himself unto an account how things stand with him as to the inner man, -- what is the state of his spiritual life, whether his faith and love do thrive or decay, whether God or the world gets ground in his affections, -- will be exposed unto more dangers than it may be he is readily able to deliver himself from. These things are all of them useful, yea, needful unto the course of our obedience at all times. That which is here intended is, their exercise and discharge with respect unto the evil and danger under consideration. When we have done the utmost of our duty, we shall have cause to rejoice in the grace of God if we are preserved and delivered. But if we be found slothful, negligent, and secure, what hopes can we have that we shall withstand the evil that doth on every side beset us? There is not any way of fraud or force wherein we either are not or may not be assaulted. The secret ways whereby this apostasy puts forth its efficacy are so various as not to be enumerated. The current, furthered by the winds of all sorts of temptations, lies strongly against us. New accessions are made unto it every day. New pretenses against the truths and holiness of the gospel are sought out and made use of. By some they are secretly undermined, by
308
others openly despised; and the hand of Satan is in all these thing. If we should now neglect a watchful care over our own hearts, and a diligent attendance unto all means of their preservation in soundness of doctrine and holiness of life, what assurance can we have that we shall finally escape?
Having premised these directions in general, those which ensue must have a particular respect unto some of the especial ways and means whereby this declension hath been carried on and promoted, peculiarly such as the present age and season are most obnoxious unto. And because this discourse is drawn forth to a length beyond my first design, I shall name a few things only, to intimate of what sort those directions are which might be more largely insisted on; and two only shall be named. Wherefore, --
Thirdly, Take heed of resting in or trusting unto the outward privileges of the church, and a participation of the dispensation of the ordinances of the gospel therein. It is known what various apprehensions as to the especial ways of outward solemn worship and the state of the church there are among all sorts of men. But whereas all men do approve of and adhere unto one church-state or other, one way of worship or other, I intend no one more than another in particular, but would speak unto all with respect unto that way which themselves do approve and practice. And it was before declared how greatly the world was deluded by a pretense of them. And we may not think to excuse the necessity of watchfulness in this matter, because all the good things of the church and all the ordinances of the gospel were then abused, corrupted, and defiled, whereas we now all of us, in our own apprehensions, enjoy their administration in purity, according unto the institution of Christ; for they are all of them no less liable to be abused in this kind when duly administered than when most corrupted: yea, in some cases they are more apt so to be, seeing there is a greater appearance of reason why we should place our confidence in them.
It is indeed an especial mercy for any to be intrusted with the privileges of the church and institutions of the gospel; yea, it is the greatest outward dignity and pre-eminence that any can be advanced unto in this world, however by the most it be lightly set by Theodosius, one of the greatest emperors that ever were in the world, affirmed that he esteemed his being a member of the church a greater dignity than his imperial crown. And
309
although the ruin of the Jews arose principally from their carnal confidence in their spiritual or church privileges, yet the apostle doth acknowledge that they had great pre-eminence and advantage, and might have had great profit thereby, <450301>Romans 3:1,2, 9:4,5. And theirs must be granted more excellent in every kind who enjoy that administration of holy things in comparison wherewith that committed unto the Jews had neither beauty nor glory, 2<470310> Corinthians 3:10. By whomsoever, therefore, these things are despised or neglected, under whatever pretenses they countenance themselves, they are utter strangers unto gospel holiness; for what holiness can there be where men live in an open disobedience unto the commands of Christ, and in a neglect of the use of those means which he hath appointed to beget and preserve it in our souls? Nothing, therefore, must be spoken to take off from the excellency, dignity, and necessity, of the privileges and ordinances of the church, when we would call off men from placing that confidence in them which may tend unto their disadvantage. And if persons can find no medium between rejecting all the ordinances of the gospel and trusting unto the outward performance or celebration of them, they have nothing but their own darkness, pride, and unbelief, to ascribe the ruin of their souls unto.
Again; there is not any thing in the whole course of our obedience wherein the continual exercise of faith and spiritual wisdom, with diligence and watchfulness, is more indispensably required than it is unto the due use and improvement of gospel privileges and ordinances; for there is no other part of our duty whereon our giving glory to God and the eternal concern of our own souls do more eminently depend. And he is a spiritually thriving Christian who knows how duly to improve gospel institutions of worship, and doth so accordingly; for they are the only ordinary outward means whereby the Lord Christ communicates of his grace unto us, and whereby we immediately return love, praise, thanks, and obedience unto him; in which spiritual intercourse the actings of our spiritual life principally do consist, and whereon, by consequence, its growth doth depend. It is therefore certain that our growth or decay in holiness, our steadfastness in or apostasy from profession, are greatly influenced by the use or abuse of these privileges.
That, therefore, which, in compliance with my present design, I intend, is only a warning that we do not rest in these things, the name, title,
310
privilege, and outward observance of them, seeing so many have thereby been deluded into security and apostasy. Some there are (and of them not a few) all whose religion consists in going to church, and abiding there during the celebration of that sort of worship which they approve of. Herewith they satisfy their consciences as unto all that they have to do with God, especially if they are admitted unto a participation of the sacraments in the appointed seasons. And many others, it is to be feared, content themselves with a bare hearing of the word, and do treat their consciences into a quietness and security thereby. It were otherwise impossible that, among so great multitudes as crowd after the preaching of the word, so few should be brought over unto sincere and universal obedience. But I intend those in particular who make a profession of giving themselves up unto gospel obedience, and are thereon made partakers of all gospel privileges according to the rule. Let them take heed that they do not too much rest in nor too much trust unto these outward things, for so they may do sundry ways unto their disadvantage.
1. Men may herein deceive themselves by spiritual gifts, which may be reckoned in the first place among the privileges of the church. Some rest in the gifts of others, and the satisfaction they receive thereby; for by the use and exercise of them men's affections may be greatly moved, as also temporary faith and evanid joy be greatly excited. These things, it is to be feared, some live upon, without farther care after a spring of living water in themselves. Others may rest in their own gifts, their light, knowledge, ability to pray or speak of the things of God. But it is the design of the apostle, in the context before insisted on, to declare that the most eminent spiritual gifts, with all their effects, either in the souls or lives of them who are made partakers of them, or in the church for edification, will not secure any persons from total apostasy. So also some shall be utterly rejected at the last day, who were able to plead their prophesying and casting out of devils in the name of Christ, and that in his name they had done "many wonderful works," <400722>Matthew 7:22,23. And therefore, when his disciples (who were true but as yet weak believers) were greatly affected, and it may be lifted up, with the success they had had in casting out of devils in his name, he recalls them from any confidence therein, as unto their eternal concernment, unto a trust in God's free electing grace, with the fruits thereof, <421020>Luke 10:20; and the reason hereof is, because these gifts have no
311
inseparable relation unto any of the especial and peculiar causes of salvation. That which seemeth to be of any difficulty is, that they are an especial fruit of the mediation of Christ, purchased by his death, given into his power upon his resurrection, and first communicated on his ascension. But all that followeth from hence is, that they are good and holy in themselves, and designed unto good and holy ends or uses, -- namely, the confirmation of the gospel and edification of the church. But it doth not thence follow that they are saving unto them that do receive them, unless they are accompanied with especial grace towards them and holy obedience in them; from both which they are separable. It is therefore greatly incumbent on all those who have received of these spiritual gifts to take care they be enlivened and acted by especial grace; for if they are not careful, they will give them a pretense and apprehension of what they have not, and set a greater luster upon what they have than it doth deserve; -- for in their actings, because the objects of them are spiritual and heavenly things, the same with that of especial grace, men are apt to suppose that grace is exercised when it may be far from them; and as to the profession that men make, these gifts will set it off with such beauty as shall render it very acceptable unto others and very well-pleasing unto themselves. Both these tend evidently unto the ruin of the souls of men, if not wisely managed and improved. Wherefore, by the way, to help us unto a right judgment in this matter, we may observe one certain difference between the operations of spiritual gifts which are solitarily so on the one hand, and saving grace on the other. Gifts have their especial works, which they are confined unto, according as their especial nature is. In them they act vigorously; out of them they influence not the soul at all. But the work of saving grace is universal, equally respecting all times, occasions, seasons, and duties; and although it may be acted more eminently at one time than another, in one instance of duty than another, yet it enliveneth and disposeth the heart alike unto all obedience. But of the difference that is between spiritual gifts and saving grace, as also concerning their whole nature and use, I shall, God assisting, treat at large in another discourse. f14 At present I intend only this caution, that men countenance not themselves by them, nor resolve a peace (or rather security) into their exercise, under real spiritual decays of grace and obedience.
312
2. Too high an estimation of any peculiar way of worship is apt to entice the minds of some into a hurtful confidence in these things. Having an apprehension that they alone have attained unto the right way of gospel worship and the administration of its ordinances, and that, perhaps, on such accounts as wherein they are eminently deceived, they begin first greatly to value themselves, and then to despise all others, and, if they can, to persecute them. This insensibly works them into a trust in that which they esteem so excellent, and that unto an open neglect of things of a greater weight and moment. Thus is it not unusual to see persons who are under the power of some singular opinion and practice in religion to make one thing almost their whole business, the measure of other things and persons, the rule of communion and of all sincere love; -- to value and esteem themselves and others according unto their embracing or not embracing of that opinion. There is here something of that which God complains of in the prophet, <236505>Isaiah 65:5. And it were to be wished that such principles and practices were not visibly accompanied with a decay of love, humility, meekness, self-diffidence, condescension, and zeal in other things, seeing where it is so, let men's outward profession be what it will, the plague of apostasy is begun. Wherefore, although we ought greatly to prize and to endeavor after the true order of the church of Christ, the purity of worship, and regular administration of ordinances, yet let us take heed that we prize not ourselves too much on what we have attained; for if we do so, we shall be very apt to countenance ourselves in other neglects thereby, which will certainly bring us into a spiritual sickness and declension. And, one way or other, there is an undue confidence placed in these outward privileges, when either any or all of the things ensuing are found among us: --
(1.) A neglect of private duties. This ruinous event never falls out among professors, but it proceeds either from an over-fullness of the world and its occasions, or the prevalency of some predominant lust, or a sinful resting in or trusting unto the duties of public worship. When all these concur (unless God effectually awaken the soul), it is in a perishing condition. In particular, when men are satisfied, as unto religious worship, with that which is public or in communion with others, so as to countenance themselves in a neglect of the duties of their private retirements, they are in a high road unto apostasy.
313
(2.) The indulgence of any private lust, unto the satisfaction of the flesh. This great defect in the power of godliness is frequently countenanced by strictness in the form thereof. And a great effect it is of the deceitfulness of sin when it can delude the minds of men to justify themselves in any one sin, with the names, titles, reputation, and privileges of the church, or the ordinances whereof they are made partakers; and the secret efficacy of this deceit is not easy to be detected.
(3.) It is so, also, when a loose and careless frame in our walking is indulged unto on the same account. It is hard, indeed, to know directly whence this is come to pass, that so many professors of the gospel should give up themselves unto a negligent and careless walk, but that it is so come to pass is certain. There is no truth more acknowledged than that a strict and close walk with God, an attendance thereunto on all occasions with diligence and circumspection, with a continual conscientious fear of sin, is indispensably required unto acceptable, evangelical obedience or holiness; yet so it is, that many professors walk with that looseness and carelessness, that venturous boldness, with respect unto the occasions of sinning, that liberty or rather licentiousness of conversation, as are utterly inconsistent therewithal. As there are many causes hereof, so I fear this may be one among them, that they too much satisfy themselves with their interest in the church and its privileges, and with their observance of public worship and the ordinances thereof, according to their respective stations and capacities.
Wherefore, the sum of this direction is, that if we would be preserved from the prevalency of the present apostasy, we must have a strict regard unto our principles and practice with respect unto the privileges of the church and ordinances of gospel worship. If we neglect or despise them, we cast off the yoke of Christ, and have no ground to look for his acceptance of us or concernment in us. It is but folly for them to pretend a hope in his mercy who defy his authority. And if, on the other hand, we so rest in them as to countenance ourselves in any of the evils mentioned, we shall succeed into their room who, under the name and pretense of the church and its privileges, fell into an open apostasy from Christ and the gospel; for the same causes will produce the same effect in us as they did in them. There is a middle way between these extremes, which whoso are guided into will find rest and peace unto their souls; and this is no other but an
314
humble, careful, conscientious improvement of them all unto their proper ends. And it may not be amiss to name some of those things whereby we may know whether our hearts are upright and rightly disposed in the use of gospel ordinances. And we may judge of ourselves herein: --
1. If our hearts are bettered by them, or humbled for it if they are not. Their end, with respect unto us, is to excite and put forth all grace into exercise. When, therefore, we find faith and love, delight in God, longing after an increase of grace and holiness, with a detestation of sin, fruitfulness in good works and all duties of obedience, joy in spiritual things, selfabasement, and admiration of grace, stirred up in us by them, our hearts need not condemn us as to want of sincerity in these duties, though we are sensible of many weaknesses and imperfections. And whereas, through the power of corruptions and temptations, through the weakness of the flesh and prevalency of unbelief, we come sometimes short of a sensible experience of this effect on our souls by and under them, there may yet remain a relieving evidence of some sincerity in what we do; and this is, if, rejecting all other pretences and prejudices, we charge ourselves alone with our unprofitableness, and be humbled in a sense thereof. Want hereof hath been the reason why some have rejected the ordinances of the gospel as dead and useless, and others have grown formal, careless, and barren, under the enjoyment of them. When all veils and coverings shall be taken away and destroyed, these things will appear to be the fruits of pride and of the deceitfulness of sin.
2. It is so when, in the dispensation of the ordinances, spiritual things are realized and made nigh unto us. When in the preaching of the word we find Jesus Christ "evidently set forth, crucified before our eyes," <480301>Galatians 3:1; when the form of the things delivered is brought upon our minds, <450617>Romans 6:17; when we do, as it were, feel and handle the word of life, and the things hoped for have some kind of subsistence given them in our souls, as <581101>Hebrews 11:1, -- then are we exercised in a due manner in this part of our obedience. To this purpose our apostle discourseth, <451006>Romans 10:6-9. The word as preached and other ordinances do not direct us unto things afar off, but bring the Lord Christ with all the benefits of his mediation into our hearts. But if we content ourselves with empty light, with unaffecting notions of spiritual things, if we rest satisfied with the outward performance of our own duty and that of other men, we have
315
just cause to fear that our hearts are not right in the sight of God in this matter.
3. When we find that a conscientious attendance on all the ordinances of instituted worship doth quicken our diligence and watchfulness unto all other duties of obedience that are required of us, we are conversant in them in a due manner. When under a pretense of them, and a mistaken satisfaction in them, men countenance themselves in the neglect of other duties, how way is made for farther apostasy from holiness hath been declared. Wherefore there can be no greater evidence of our due attendance unto them than when we axe excited, quickened, enlarged, and confirmed by them unto and in all the ways of universal obedience. Those, therefore, who most conscientiously make use of church privileges and gospel ordinances are they whose hearts are most engaged unto all other duties by them.
Lastly, It is an evidence of the same importance when we have that experience of Christ and his grace in the administration of gospel ordinances according unto his will, as that we are strengthened thereby to suffer for him and them when we are called thereunto. The time will come when neither mere light and conviction of truth nor the gifts of the ministry will secure men unto their profession. But he who hath tasted how gracious Christ is in the ways of his appointment will not easily be removed from his resolution of following him whithersoever he goeth.
Fourthly, Take heed of the infection of national vices. What I intend hereby hath been before declared. And this caution is most necessary when they are most prevalent among any people; for commonness will take off a sense of their guilt, and countenance will insensibly take away shame. Besides, when some go out unto an open excess, others are apt to justify themselves in vain practices and sinful miscarriages, because they rise not up unto the same height of provocation with them. This makes lesser vanities, in habits, attires, pleasures, misspense of time in talking-houses, f15 excess in eating and drinking, corrupt communication, and careless boldness in common converses, whereby persons tread in the steps, and sometimes on the very heels, of the predominant sins of the place and age, so to abound among us. Some openly show what they have a mind to be at, if they durst, and that it is more reputation and the power of
316
convictions than the love of gospel holiness that restrain them from running forth into the same excess of riot with others. Israel of old "dwelt alone, and was not reckoned among the nations," <042309>Numbers 23:9; and "the remnant of Jacob is to be so in the midst," in the bowels "of many people," as to be a blessing unto them, <330507>Micah 5:7, not to be corrupted by them. If professors will so immerse themselves into the body of the people as insensibly to learn their manners, they will be carried down the stream with them into perdition; and the danger hereof is beyond what most men conceive. Grace was but sparingly administered unto the community of the people under the old testament, and therefore, after the giving of the law, God would not trust them to live among other people, nor other people to live among them, as knowing how unable they were to withstand the temptations of conformity unto them. Hereon he appointed that all the nations should be utterly extirpated where they were to inhabit, that they should not learn their customs, <031830>Leviticus 18:30. The neglect of this wisdom of God, the transgression of his will herein, by mixing themselves with other nations and learning their manners, was that which proved their ruin. Under the gospel there is a more plentiful effusion of the Spirit. God now intrusts all that are called unto the obedience of it to live in the midst of all nations under heaven; yet he so cloth it as to warn them of their danger thereby, and to require them to stand upon their guard herein continually. This is that part of true religion which the apostle James calls the "keeping of ourselves unspotted from the world," chapter <590127>1:27. Most men think it enough that no more can be required of them nor expected from them than that they wallow not in the mire and pollutions of it. If their practice be free from actual open sins, they care not what spots of a worldly conversation are upon them; but they know not what will be the end thereof.
It may be it will be said, that unless we do conform ourselves in some things unto the customs that are prevalent among us, as in habit, and fashion, and way of converse, we shall be despised in the world, and neither we nor ours be of any regard.
I answer, --
1. That I am not contending about small things, nor prescribing modes of attire or manner of deportment unto any. There is none who doth
317
more despise the placing of religion in clothes, in gestures, in the refusal of civil and just respects, than I do; nor have I any severity in my thoughts against a distinction in these things among persons, according to their degrees and conditions in the world, though apparently there be an excess in all sorts herein. But that which I intend is, a compliance with the world in those things which border on and make some kind of representation of the predominant vices of the place and age wherein we live; and if you think you shall be despised if you come behind the rest of your rank and quality in the world in these things, still you will be so unless you come up unto them in all abominations, 1<600403> Peter 4:3,4; -- and whether it be fit to relinquish God, and Christ, and the gospel, all holiness and morality, to have the friendship of the world, judge ye. And, --
2. Be sure to outgo them in fixed honesty, kindness, benignity, usefulness, meekness, moderation of spirit, charity, bowels of compassion, readiness to help and relieve all men according unto your power, and you will quickly find, even in this world, how little you are concerned in that contempt of the vilest part of mankind whereof you seem to be afraid.
Fifthly, Carefully avoid all those miscarriages of professors which alienate the minds of men from the gospel, and countenance them in the contempt of the profession of it. Some of them we have mentioned before, and many of the like nature might be added unto them. As the scandalous, profligate lives of those in general who are called Christians give that offense unto Jews, Mohammedans, and Gentiles, all the world over, that hardens them unto a contempt and detestation of Christianity, and bath brought the whole matter of religion in the world unto force and the sword, so the miscarriages of the strictest sort of professors do greatly countenance others in their dislike of and enmity against the power of godliness which they profess; and so far as we continue in them, we have a share in the guilt of the present defection. Not to insist on particulars, the things of this nature that are charged on them may be reduced unto three heads: --
1. Want of love and unity among themselves;
2. Want of usefulness and kindness towards all;
318
3. Spiritual pride and censoriousness, or rash judging of other men.
These are the things which are commonly charged on some professors; and although, it may be, they are but few who are guilty of all or any of these things, at least not as they are charged and reproached by others, yet they may all learn what in an especial manner to avoid, that they give no advantage unto those who seek for it and would be glad of it. It is our duty, by a watchful, holy conversation in all things, to "put to silence the ignorance of foolish men," and so universally to approve our sincerity unto God and men, that whereas we are, or may be at any time, "evil spoken of, as evil-doers, they may be ashamed, beholding our good conversation in Christ, and glorify God in the day of visitation." This is the law that we have brought ourselves under, not to fret and fume, and in our minds seek for revenge, when we are traduced and evil spoken of, but by a "patient continuance in well-doing," to overcome all the evil that the malice of hell or the world can cast upon us; and if we like not this law and rule, we had best relinquish our profession, for it is indispensably required of all the disciples of Jesus Christ, And he whose heart is confirmed by grace to do well whilst he is evil spoken of will find such present satisfaction, in a sense of his acceptation with Christ, as to make him say, "This yoke is easy, and this burden is light," Especially ought we carefully to avoid the things mentioned and appearances of them, whereby public offense is taken, and advantage made by evil men to countenance themselves in their sins. You are but few unto whom these things are communicated, and so may judge that all your care in and about them will be of little significancy to put any stop unto the general declension from gospel holiness; but it is hoped that all others are warned in the same manner, yea, and more effectually than you are. However, every vessel must stand on its own bottom; "the just shall live by his" own "faith;" "every one of us shall give account of himself to God ;" and no more is required of you but your own personal duty.
It is true, you cannot put an end unto those differences and divisions, that want of love and agreement, that is among professors; but you may take care that the guilt of none of these things may be justly charged on you. Love unto the saints without dissimulation; readiness to bear in meekness with different apprehensions and palpable misapprehensions, not intrenching on the foundation; freedom from imposing your sentiments on
319
those who cannot receive them, and from judging rashly on supposed failures; readiness for universal communion in all religious duties with all that "love the Lord Jesus Christ in sincerity," -- as they are our duties, as they are some of the principal ways whereby we may truly represent the Lord Christ and the doctrine of the gospel unto others, so they will disarm Satan and the world of a great engine whereby they work no small mischief unto the whole interest of religion.
Again: were all professors meek, quiet, peaceable, in their societies and among their neighbors; sober, temperate, humble in their personal conversation in the world; useful, kind, benign, condescending towards all; cheerful in trials and afflictions, always "rejoicing in the Lord," -- men not given up to a reprobate sense ([men] who are [so, are] not to be regarded) would at length be so far from taking offense at them as to judge that they should not know what to do without them, and be won to endeavor a conformity unto them. In like manner, were those rules more diligently attended unto which are prescribed unto all believers as unto their conversation in this world, it would be of no small advantage unto religion. See <500408>Philippians 4:8; 1<600212> Peter 2:12; 2<471307> Corinthians 13:7; <451312>Romans 13:12,13; 1<520411> Thessalonians 4:11,12; <581318>Hebrews 13:18. Did honesty, sincerity, uprightness in all the occasions of life, in the whole converse of professors in the world, shine more brightly and give more evidences of themselves than at present among many they seem to do, it would undoubtedly turn unto the unspeakable advantage of religion.
And, lastly, for that judging or condemning of others wherewith they are so provoked, there is but one way whereby it may be done so as to give no just offense, and this is in our lives. The practice of holiness judgeth all unholy persons in their own breasts; and if they are provoked thereby, there is nothing in it but a new aggravation of their own sin and impiety.
320
FRONHMA TOT PHEYMATOS?
OR, THE
GRACE AND DUTY OF BEING SPIRITUALLY MINDED
DECLARED AND PRACTICALLY IMPROVED.
To be spiritually minded is life and peace. -- <450806>Romans 8:6 Set your affection on things above. -- <510302>Colossians 3:2. LONDON: 1681.
321
PREFATORY NOTE.
OWEN is an instance that attention to the outward order of the sanctuary, and zeal for the general rights of those who worship in it, are not incompatible with the cultivation of personal holiness and spirituality. In the year 1681, when he had published a tract in defense of the Nonconformists, and his laborious "Inquiry into Evangelical Churches," the following treatise, so rich in the spiritual experience of a renewed heart, was given to the world. During a season of indisposition so great that he had been led to anticipate the close of his earthly labors, he had composed some meditations for his own use; on his recovery he preached the substance of them to his congregation; and they were afterwards published in the shape of this treatise. There is scarcely one of the more important works of Owen, but some authority might be quoted as signifying a preference for it as the best of his productions; this treatise, however, would perhaps command the greatest number of suffrages in its favor. It evinces the same sharp discrimination of human motives and character, but to elevate believers above earthly objects and console them amid present trials seem to be its prevailing design; and it contains some passages which, in solemn tenderness and beauty, are not surpassed in all the writings of our author, who is here not so much a Boanerges set for the defense of the gospel, as a Barnabas intent on the consolation of the saints.
"The following treatise of Dr Owen," says Dr Chalmers, "holds a distinguished rank among the voluminous writings of this celebrated author; and it is characterized by a forcible application of truth to the conscience, by a depth of experimental feeling, an accuracy of spiritual discernment into the intricacies and operations of the human mind, and a skill in exploring the secrecies of the heart, and the varieties of affection, and the ever-shifting phases of character, which render this admirable treatise not less a test than a valuable guide to the honest inquirer, in his scrutiny into the real state of his heart and affections."
322
ANALYSIS. After an explanation of <450806>Romans 8:6, the duty of being spiritually minded is described as including --
1. The exercise of the mind in its thoughts concerning iritual things;
2. The inclination of the mind in its affections towards them; and,
3. The complacency of the mind in them, chap. I.
The treatise is divided into two parts: --
I. The former relating to the first of these heads, -- the nature of
spiritual thoughts;
II. The latter to the two other heads, -- the exercise of spiritual
affections.
PART I. As to the character of those thoughts which are the evidence of spiritual mindedness, --
1. They are natural, in the sense of arising from ourselves, and as distinguished from thoughts suggested to the mind by
(1.) impressions constraining it to acts opposed to its habitual procedure, and
(2.) outward occasions; such as
[1.] the preaching of the Word,
[2.] prayer, and
[3.] the discourses and remarks of other men
2. They abound us, filling and engrossing our minds, II.-IV.
An inquiry follows into the objects of spiritual thoughts; which are, --
1. The dispensations of Providence;
2. Special trials and temptations; and
3. Heavenly and eternal realities. In regard to the latter, --
323
(1.) The motives inducing us to fix our thoughts on them are mentioned; faith is thereby increased, hope is exercised, preparation is made for the cross, and the mind weaned from the world. And
(2.) Directions for this spiritual exercise are supplied; -- the mind must be occupied with right notions of these objects, directed to them with intensity, and led to compare the blessedness of an interest in them with the opposite state of eternal death and misery, V.,VI. The especial objects of ritual contemplation are, --
1. The person of Christ; and,
2. God himself, who must in our thoughts, in opposition to atheism, practical infidelity, various inferior degrees and ways of forgetting God, and the indulgence of secret lusts. The thoughts which are characteristic of spiritual affections are delineated, VII., VIII. In our consideration of God, we must think of, --
(1.) His being;
(2.) His omnipresence and omniscience; and,
(3.) His omnipotence, IX. Various counsels are tendered to such as cannot fix their thoughts with steadiness on spiritual and heavenly objects, X.
PART II. The two divisions of the proposed method respecting the inclination of the mind to spiritual thoughts and complacency in them are considered together; a preliminary account is given of the various ways by which God weans our affections from the world, XÌ. In order that our affections may be spiritual, it is shown, --
I. that in principle they must be renewed by grace: which renovation is
proved, --
1. By the universality of the gracious change produced;
2. The delight experienced in sacred duties;
3. The assimilating influence exerted on the mind by spiritual objects; and,
324
4. By the circumstance that, if our affections are renewed, the person of Christ is the center of them, XII.-XVIII.
II. Spiritual mindedness in our affections is farther seen in the object
about which they are conversant, -- God in Christ. The considerations endearing the object to us are, --
1. its infinite beauty;
2. the fullness of wisdom in spiritual things;
3. their value as perfective of our present condition; and,
4. as constituting in the future enjoyment of them our eternal blessedness, XIX.
III. The soul's application to such objects must be firm, accompanied
with a spiritual relish for them, must afford a continual spring of spiritual affections, must be prevailing and victorious, and afford help in subduing the remaining vanity to which the heart may be addicted, XX. After this copious exposition of the nature of spiritual mindedneas, the blessings accruing from it are briefly unfolded, -- "life and peace," XXI. -- ED.
325
PREFACE.
I THINK it necessary to give the reader a brief account of the nature and design of the ensuing plain discourse, which may both direct him in the reading and be some kind of apology for myself in the publishing of it. He may know, therefore, that the thoughts here communicated were originally private meditations for my own use, in a season wherein I was every way unable to do any thing for the edification of others, and far from expectation that ever I should be so able any more in this world. Receiving, as I thought, some benefit and satisfaction in the exercise of my own meditations therein, when God was graciously pleased to restore a little strength unto me, I insisted on the same subject in the instruction of a private congregation. And this I did, partly out of a sense of the advantage I had received myself by being conversant in them, and partly from an apprehension that the duties directed and pressed unto in the whole discourse were seasonable, from all sorts of present circumstances, to be declared and urged on the minds and consciences of professors: for, leaving others unto the choice of their own methods and designs, I acknowledge that these are the two things whereby I regulate my work in the whole course of my ministry. To impart those truths of whose power I hope I have had in some measure a real experience, and to press those duties which present occasions, temptations, and other circustances, do render nessary to be attended unto in a peculiar manner, are the things which I would principally apply myself unto in the work of teaching others; for as in the work of the ministry in general, the whole counsel of God concerning the salvation of the church by Jesus Christ is to be declared, so in particular we are not to fight uncertainly, as men beating the air, nor shoot our arrows at random, without a certain scope and design. Knowledge of the flock whereof we are overseers, with a due consideration of their wants, their graces, their temptations, their light, their strength and weakness, are required herein. And when, in pursuance of that design, the preparation of the word to be dispensed proceeds from zeal for the glory of God and compassion unto the souls of men, when it is delivered with the demonstration of a due reverence unto God whose word it is, and of authority towards them unto whom it is dispensed, with a deep sense of that great account which both they that preach and they that hear the word
326
preached must shortly give before the judgment-seat of Christ, there may be a comfortable expectation of a blessed issue of the whole work. But my present design is only to declare in particular the reasons why I judged the preaching and publishing of this small and plain discourse, concerning "the Grace and Duty of being Spiritually Minded," not to be altogether unseasonable at this time in the present circumstances of most Christians. And the first thing which I would observe unto this end is, the present importunity of the world to impose itself on the minds of men, and the various ways of insinuation whereby it possesseth and filleth them. If it attain hereunto, -- if it can fill the minds, the thoughts, and affections of men, with itself, -- it will in some fortify the soul against faith and obedience, and in others weaken all grace, and endanger eternal ruin. For "if we love the world, the love of the Father is not in us;" and when the world fills our thoughts, it will entangle our affections. And, first, the present state of all public affairs in it, with an apprehended concernment of private persons therein, continually exerciseth the thoughts of many, and is almost the only subject of their mutual converse; for the world is at present in a mighty hurry, and being in many places cast off from all foundations of steadfastness, it makes the minds of men giddy with its revolutions, or disorderly in the expectations of them.
Thoughts about these things are both allowable and unavoidable, if they take not the mind out of its own power by their multiplicity, vehemency, and urgency, until it be unframed as unto spiritual things, retaining neither room nor time for their entertainment.
Hence men walk and talk as if the world were all, when comparatively it is nothing.
And when men come with their warmed affections, reeking with thoughts of these things, unto the performance of or attendance unto any spiritual duty, it is very difficult for them, if not impossible, to stir up any grace unto a due and vigorous exercise. Unless this plausible advantage which the world hath obtained of insinuating itself and its occasions into the minds of men, so as to fill them and possess them, be watched against and obviated, so far, at least, as that it may not transform the mind into its own image and likeness, this grace of being spiritually minded, which is life and peace, cannot be attained nor kept unto its due exercise.
327
Nor can we be any of us delivered from this snare, at this season, without a watchful endeavor to keep and preserve our minds in the constant contemplation of things spiritual and heavenly, proceeding from the prevalent adherence of our affections unto them, as will appear in the ensuing discourse.
Again; there are so great and pregnant evidences of the prevalency of an earthly, worldly frame of spirit in many who make profession of religion, that it is high time they were called unto a due consideration how unanswerable they are therein unto the power and spirituality of that religion which they do profess. There is no way whereby such a frame may be evinced to prevail in many, yea, in the generality of such professors, that is not manifest unto all. In their habits, attires, and vestments, in their usual converse and misspense of time, in their overliberal entertainment of themselves and others, unto the borders of excess, and sundry other things of a like nature, there is in many such a conformity unto the world (a thing severely forbidden) that it is hard to make a distinction between them. And these things do manifest such a predominancy of carnal affections in the minds of men as, whatever may be pretended unto the contrary, is inconsistent with spiritual peace. To call men off from this evil frame of heart and mind, to discover the sin and danger of it, to direct them unto the ways and means whereby it may be affected, to supply their thoughts and affections with better objects, to discover and press that exercise of them which is indispensably required of all believers if they design life and peace, is some part of the work of the ensuing discourse. It may be it will be judged but a weak attempt as unto the attaining of that end; but it cannot be denied to have these two advantages, -- first, that it is seasonable, and, secondly, that it is sincerely intended. And if it have this only success, that it may occasion others who have more ability and opportunity than I have to bring in their assistance for an opposition unto the vehement and importunate insinuations of the world in these things to have an entertainment in the minds of professors, this labor will not be lost. But things are come to that pass amongst us that unless a more than ordinary vigorous exercise of the ministry of the word, with other means appointed unto the same end, be engaged in to recall professors unto that strict mortification, that sincerity of conversation, that separation from the ways of the world, that heavenly mindedness,
328
that delight in the contemplation of spiritual things, which the gospel and the whole nature of Christian religion do require, we shall lose the glory of our profession, and leave it very uncertain what will be our eternal condition. The same may be spoken concerning love of the world, as unto the advantages and emoluments which men trust to attain unto themselves thereby. This is that which renders men earthly minded, and most remote from having their conversation above. In the pursuit of this corrupt affection do many professors of religion grow withering, useless, sapless, giving no evidence that the love of God abideth in them. On these and many other accounts do many Christians evidence themselves to be strangers from spiritual mindedness, from a life of meditation and holy contemplation on things above; yet unless we are found in these things in some good measure, no grace will thrive or flourish in us, no duty will be rightly performed by us, no condition sanctified or improved, nor are we prepared in a due manner, or "made meet for the inheritance of the saints in light." Wherefore, as was said, to direct and provoke men unto that which is the only remedy of all these evils, which alone is the means of giving them a view into and a foretaste of eternal glory, especially unto such who are in my own condition, -- namely, in a very near approach unto a departure out of this world, -- is the design and scope of the ensuing discourse, which is recommended unto the grace of God for the benefit of the reader.
329
THE GRACE AND DUTY OF BEING SPIRITUALLY MINDED.
PART 1.
CHAPTER 1.
THE WORDS OF THE TEXT EXPLAINED: "To be spiritually minded is life and peace." <450806>Romans 8:6.
THE expression in our translation sounds differently from that in the original. "To be spiritually minded," say we. In the original it is fron> hma tou~ pneum> atov, as that in the former part of the verse is fron> hma thv~ sarkov> , which we render "to be carnally minded." In the margin we read, "the minding of the flesh" and "the minding of the Spirit;" and there is great variety in the rendering of the words in all translations, both ancient and modern. "Prudentia, sapientia, intelligentia, mens, cogitatio, discretio, id quod Spiritus sapit," -- "The wisdom, the understanding, the mind, the thought or contrivance, the discretion of the Spirit, that which the Spirit savoureth," are used to express it. All our English translations, from Tindal's, the first of them, have constantly used, "To be spiritually minded;" neither do I know any words whereby the emphasis of the original, considering the design of the apostle in the place, can be better expressed. But the meaning of the Holy Ghost in them must be farther inquired into.
In the whole verse there are two entire propositions, containing a double antithesis, the one in their subjects, the other in their predicates; and this opposition is the highest and greatest that is beneath eternal blessedness and eternal ruin.
The opposite subjects are, the "minding of the flesh" and the "minding of the Spirit," or the being "carnally minded" and "spiritually minded." And
330
these two do constitute two states of mankind, unto the one of which every individual person in the world doth belong; and it is of the highest concernment unto the souls of men to know whether of them they appertain unto. As unto the qualities expressed by "the flesh" and "the Spirit," there may be a mixture of them in the same persons at the same time, -- there is so in all that are regenerate; for in them "the flesh lusteth against the Spirit, and the Spirit against the flesh, and these are contrary," <480517>Galatians 5:17. Thus different, contrary actings in the same subject constitute not distinct states; but where either of them is predominant or hath a prevalent rule in the soul, there it makes a different state. This distinction of states the apostle expresseth, <450809>Romans 8:9, "But ye are not in the flesh, but in the Spirit." Some are "in the flesh, and cannot please God," verse 8; they are "after the flesh," verse 5; they "walk after the flesh," verse 1; they "live after the flesh," verse 13. This is one state. Others are "in the Spirit," verse 9; "after the Spirit," verse 5; "walk after the Spirit," verse 1. This is the other state. The first sort are "carnally minded," the other are "spiritually minded." Unto one of these doth every living man belong; he is under the ruling conduct of the flesh or of the Spirit; there is no middle state, though there are different degrees in each of these as to good and evil.
The difference between these two states is great, and the distance in a manner infinite, because an eternity in blessedness or misery doth depend upon it; and this at present is evidenced by the different fruits and effects of the principles and their operations which constitute these different states, which is expressed in the opposition that is between the predicates of the propositions: for the minding of the flesh is "death," but the minding of the Spirit is "life and peace."
"To be carnally minded is death." Death, as it is absolutely penal, is either spiritual or eternal. The first of these it is formally, the other meritoriously. It is formally death spiritual: for they that are carnally minded are "dead in trespasses and sins," <490201>Ephesians 2:1; for those who "fulfill the desires of the flesh and of the mind are by nature children of wrath," verse 3, -- are penally under the power of spiritual death. They are "dead in sins and the uncircumcision of the flesh," <510213>Colossians 2:13. And it is death eternal meritoriously: "For if ye live after the flesh, ye shall die," <450813>Romans 8:13; as "the wages of sin is death," chapter <450623>6:23.
331
The reason why the apostle denounces so woeful a doom, so dreadful a sentence, on the carnal mind, he declares in the two next verses: "Because the carnal mind is enmity against God; for it is not subject to the law of God, neither indeed can be. So then they that are in the flesh cannot please God." If it be thus with the carnal mind, it is no wonder that "to be carnally minded is death;" it is not meet it should be any thing else. That which is enmity against God is under the curse of God.
In opposition hereunto it is affirmed that "to be spiritually minded," or the minding of the Spirit, "is life and peace." And these are the things which we are particularly to inquire into, -- namely, What is this "minding of the Spirit;" and then, How it is "life and peace."
1. The "` Spirit " in this context is evidently used in a double sense, as is usual where both the Holy Spirit himself and his work on the souls of men are related unto.
(1.) The person of the Spirit of God himself, or the Holy Ghost, is intended by it: <450809>Romans 8:9, "If so be that the Spirit of God dwell in you." And so also verse 11, "The Spirit of him that raised up Jesus from the dead." He is spoken of as the principal efficient cause of all the spiritual mercies and benefits here and afterward insisted on.
(2.) It is used for the principle of spiritual life wrought in all that are regenerate by the Holy Ghost; for "that which is born of the Spirit is spirit," <430306>John 3:6.
It is most probable that the name "Spirit" is here used in the latter sense, -- not for the Spirit himself, but for "that which is born of the Spirit," the principle of spiritual life in them that are born of God; for it is, in its nature, actings, inclinations, and operations, opposed unto "the flesh," <450801>Romans 8:1, 4, 5. But "the flesh" here intended is that inherent corrupt principle of depraved nature whence ell evil actions do proceed, and wherewith the actions of all evil men are vitiated. The opposition between them is the same with that mentioned and declared by the apostle, <480517>Galatians 5:17, etc. Wherefore "the Spirit" in this place is the holy, vital principle of new obedience, wrought in the souls of believers by the Holy Ghost, enabling them to live unto God.
332
2. Unto this Spirit there is fron> hma ascribed, which, as we have intimated, is translated with great variety. Fron> hsiv is the principal power and act of the mind. It is its light, wisdom, prudence, knowledge, understanding, and discretion. It is not so with respect unto speculation or ratiocination merely, which is dian> oia but this su>nesiv? is its power as it is practical, including the habitual frame and inclination of the affections also. It is its faculty to conceive of things with a delight in them and adherence unto them, from that suitableness which it finds in them unto all its affections. Hence we translate fronein~ sometimes to "think," -- that is, to conceive and judge, <451203>Romans 12:3; sometimes to "set the affection," <510302>Colossians 3:2, -- to have such an apprehension of things as to cleave unto them with our affections; sometimes to "mind," to "mind earthly things," <500319>Philippians 3:19, which includeth that relish and savor which the mind finds in the things it is fixed on. Nowhere doth it design a notional conception of things only, but principally the engagement of the affections unto the things which the mind apprehends.
Fron> hma, the word here used, expresseth the actual exercise, th~v fronhs> ewv, of the power of the mind before described. Wherefore, the "minding of the Spirit" is the actual exercise of the mind as renewed by the Holy Ghost, as furnished with a principle of spiritual life and light, in its conception of spiritual things and the setting of its affections on them, as finding that relish and savor in them wherewith it is pleased and satisfied.
And something we must yet farther observe, to give light unto this description of the "minding of the Spirit," as it is here spoken of: --
1. It is not spoken of absolutely as unto what it is in itself, but with respect unto its power and prevalency in us, significantly rendered, "To be spiritually minded;" that is, to have the mind changed and renewed by a principle of spiritual life and light, so as to be continually acted and influenced thereby unto thoughts and meditations of spiritual things, from the affections cleaving unto them with delight and satisfaction. So, on the contrary, it is when men "mind earthly things." From a principle of love unto them, arising from their suitableness unto their corrupt affections, their thoughts, meditations, and desires are continually engaged about them. Wherefore, --
333
2. Three things may be distinguished in the great duty of being spiritually minded, under which notion it is here recommended unto us: --
(1.) The actual exercise of the mind, in its thoughts, meditations, and desires, about things spiritual and heavenly. So is it expressed in the verse foregoing: "They that are after the flesh do mind the things of the flesh," -- they think on them, their contrivances are about them, and their desires after them; "but they that are after the Spirit the things of the Spirit." They mind them by fixing their thoughts and meditations upon them.
(2.) The inclination, disposition, and frame of the mind, in all its affections, whereby it adheres and cleaves unto spiritual things. This "minding of the Spirit" resides habitually in the affections. Wherefore, the fron> hma of the Spirit, or the mind as renewed and acted by a spiritual principle of light and life, is the exercise of its thoughts, meditations, and desires, on spiritual things, proceeding from the love and delight of its affections in them and engagement unto them.
(3.) A complacency of mind, from that gust, relish, and savor, which it finds in spiritual things, from their suitableness unto its constitution, inclinations, and desires. There is a salt in spiritual things, whereby they are condited and made savory unto a renewed mind; though to others they are as the white of an egg, that hath no taste or savor in it. In this gust and relish lies the sweetness and satisfaction of spiritual life. Speculative notions about spiritual things, when they are alone, are dry, sapless, and barren. In this gust we taste by experience that God is gracious, and that the love of Christ is better than wine, or whatever else hath the most grateful relish unto a sensual appetite. This is the proper foundation of that "joy which is unspeakable and full of glory."
All these things do concur in the minding of the Spirit, or to constitute any person spiritually minded. And although the foundation of the whole duty included in it lies in the affections, and their immediate adherence unto spiritual things, whence the thoughts and meditations of the mind about them do proceed, yet I shall treat of the distinct parts of this duty in the order laid down, beginning with the exercise of our thoughts and meditations about them; for they being the first genuine actings of the mind, according unto the prevalency of affections in it, they will make the best and most evident discovery of what nature the spring is from whence
334
they do arise. And I shall not need to speak distinctly unto what is mentioned in the third place, concerning the complacency of the mind in what its affections are fixed on, for it will fall in with sundry other things that are to be spoken unto.
But before we do proceed, it is not amiss, as I suppose, to put a remark upon those important truths which are directly contained in the words proposed as the foundation of the present discourse; as, --
1. To be spiritually minded is the great distinguishing character of true believers from all unregenerate persons. As such is it here asserted by the apostle. All those who are "carnally minded," who are "in the flesh," they are unregenerate, they are not born of God, they please him not, nor can do so, but must perish forever. But those who are "spiritually minded" are born of God, do live unto him, and shall come to the enjoyment of him. Hereon depend the trial and determination of what state we do belong unto.
2. Where any are spiritually minded, there, and there alone, is life and peace. What these are, wherein they do consist, what is their excellency and pre-eminence above all things in this world, how they are the effects and consequents of our being spiritually minded, shall be afterwards declared.
There is neither of these considerations but is sufficient to demonstrate of how great concernment unto us it is to be spiritually minded, and diligently to inquire whether we are so or no.
It will therefore be no small advantage unto us to have our souls and consciences always affected with and in due subjection unto the power of this truth, -- namely, that "to be spiritually minded is life and peace;" whence it will follow, that whatever we may think otherwise, if we are not so, we have neither of them, neither life nor peace. It will, I say, be of use unto us if we are affected with the power of it; for many greatly deceive themselves in hearing the word. They admit of sacred truths in their understanding, and assent unto them, but take not in the power of them on their consciences, nor strictly judge of their state and condition by them, which proves their ruin; for hereby they seem to themselves to believe that whereof in truth they believe not one syllable as they ought. They hear it,
335
they understand it in the notion of it, they assent unto it, at least they do not contradict it, yea, they commend it oftentimes and approve of it, but yet they believe it not; for if they did, they would judge themselves by it, and reckon on it that it will be with them at the last day according as things are determined therein.
Or such persons are, as the apostle James declares, "like a man beholding his natural face in a glass; for he beholdeth himself, and goeth his way, and straightway forgetteth what manner of man he was," chapter 1:23,24. There is a representation made of them, their state and condition, unto them in the word; they behold it, and conclude that it is even so with them as the word doth declare; but immediately their minds are filled with other thoughts, acted by other affections, taken up with other occasions, and they forget in a moment the representation made of themselves and their condition. Wherefore all that I have to offer on this subject will be utterly lost, unless a firm persuasion hereof be fixed on our minds, unless we are under the power of it, that "to be spiritually minded is life and peace;" so that whatever our light and profession be, our knowledge or our duty, without this we have indeed no real interest in life and peace.
These things being premised, I shall more practically open the nature of this duty, and what is required unto this frame of spirit. To be "spiritually minded" may be considered either as unto the nature and essence of it, or as unto its degrees; for one may be so more than another, or the same person may be more so at one time than another. In the first way it is opposed unto being "carnally minded;" in the other unto being "earthly minded."
"To be carnally minded is," as the apostle speaks, "death;" it is so every way; and they who are so are dead in trespasses and sins. This is opposed unto being "spiritually minded," as unto its nature or essence. When a man, as unto the substance and being of the grace and duty intended, is not spiritually minded, he is carnally minded, -- that is, under the power of death spiritual, and obnoxious unto death eternal. This is the principal foundation we proceed upon, whence we demonstrate the indispensable necessity of the frame of mind inquired after.
There are two ways wherein men are earthly minded. The one is absolute, when the love of earthly things is wholly predominant in the mind. This is
336
not formally and properly to be carnally minded, which is of a larger extent. The one denomination is from the root and principle, namely, the flesh; the other from the object, or the things of the earth. The latter is a branch from the former, as its root. To be earthly minded is an operation and effect of the carnal mind in one especial way and instance; and it is as exclusive of life and salvation as the carnal mind itself, <500319>Philippians 3:19; 1<620215> John 2:15,16. This, therefore, is opposed unto the being of spiritual mindedness no less than to be carnally minded is. When there is in any a love of earthly things that is predominant, whence a person may be rightly denominated to be earthly minded, he is not, nor can be, spiritually minded at all; he hath no interest in the frame of heart and spirit intended thereby. And thus it is evidently with the greatest part of them who are called Christians in the world, let them pretend what they will to the contrary.
Again; there is a being earthly minded which consists in an inordinate affection unto the things of this world. It is that which is sinful, which ought to be mortified; yet it is not absolutely inconsistent with the substance and being of the grace inquired after. Some who are really and truly spiritually minded, yet may, for a time at least, be under such an inordinate affection unto and care about earthly things, that if not absolutely, yet comparatively, as unto what they ought to be and might be, they may be justly said to be earthly minded. They are so in respect of those degrees in being spiritually minded which they ought to aim at and may attain unto. And where it is thus, this grace can never thrive or flourish, it can never advance unto any eminent degree.
This is the Zoar of many professors, -- that "little one" wherein they would be spared. Such an earthly mindedness as is wholly inconsistent with being spiritually minded, as unto the state and condition which depends thereon, they would avoid; for this they know would be absolutely exclusive of life and peace. They cannot but know that such a frame is as inconsistent with salvation as living in the vilest sin that any man can contract the guilt of. There are more ways of spiritual and eternal death than one, as well as of natural. All that die have not the plague, and all that perish eternally are not guilty of the same profligate sins. The covetous are excluded from the kingdom of God no less severely than fornicators, idolaters, adulterers, and thieves, 1<460609> Corinthians 6:9,10. But there is a degree in being earthly minded which they suppose their interest,
337
advantages, relations, and occasions of life do call for, which they would be a little indulged in; they may abide in such a frame without a disparagement of their profession. And the truth is, they have too many companions to fear an especial reflection on themselves. The multitude of the guilty take away the sense and shame of the guilt. But, besides, they hope well that it is not inconsistent absolutely with being spiritually minded; only they cannot well deny but that it is contrary unto such degrees in that grace, such thriving in that duty, as is recommended unto them. They think well of others who are spiritually minded in an eminent degree, at least they do so as unto the thing itself in general; for when they come unto particular instances of this or that man, for the most part they esteem what is beyond their own measure to be little better than pretense. But, in general, to be spiritually minded in an eminent degree, they cannot but esteem it a thing excellent and desirable; -- but it is for them who are more at leisure than they are; their circumstances and occasions require them to satisfy themselves with an inferior measure.
To obviate such pretenses, I shall insist on nothing, in the declaration of this duty and the necessity of it, but what is incumbent on all that believe, and without which they have no grounds to assure their conscience before God. And at present in general I shall say, Whoever he be who doth not sincerely aim at the highest degree of being spiritually minded which the means he enjoyeth would lead him unto, and which the light he hath received doth call for, -- whoever judgeth it necessary unto his present advantages, occasions, and circumstances, to rest in such measures or degrees of it as he cannot but know come short of what he ought to aim at, and so doth not endeavor after completeness in the will of God herein, -- can have no satisfaction in his own mind, hath no unfailing grounds whereon to believe that he hath any thing at all of the reality of this grace in him. Such a person possibly may have life, which accompanies the essence of this grace, but he cannot have peace, which follows on its degree in a due improvement. And it is to be feared that far the greatest number of them who satisfy themselves in this apprehension, willingly neglecting an endeavor after the farther degrees of this grace and growth in this duty, which their light or convictions, and the means they enjoy, do suggest unto them, are indeed carnally minded and every way obnoxious unto death.
338
CHAPTER 2.
A PARTICULAR ACCOUNT OF THE NATURE OF THIS GRACE AND DUTY OF BEING SPIRITUALLY MINDED -- HOW IT IS
STATED IN AND EVIDENCED BY OUR THOUGHTS.
HAVING stated the general concernments of that frame of mind which is here recommended unto us, we may proceed to inquire more particularly into the nature of it, according unto the description before given in distinct propositions, And we shall carry on both these intentions together, -- first, to show what it is, and wherein it doth consist; and then, how it doth evidence itself, so as that we may frame a right judgment whether it be in us or no. And we shall have no regard unto them who either neglect or despise these things on any pretense whatever; for this is the word according unto which we shall all shortly be judged, "To be carnally minded is death; but to be spiritually minded is life and peace."
Thoughts and meditations as proceeding from spiritual affections are the first things wherein this spiritual mindedness doth consist, and whereby it doth evidence itself. Our thoughts are like the blossoms on a tree in the spring. You may see a tree in the spring all covered with blossoms, so that nothing else of it appears. Multitudes of them fall off and come to nothing. Ofttimes where there are most blossoms there is least fruit. But yet there is no fruit, be it of what sort it will, good or bad, but it comes in and from some of those blossoms. The mind of man is covered with thoughts, as a tree with blossoms. Most of them fall off, vanish, and come to nothing, end in vanity; and sometimes where the mind doth most abound with them there is the least fruit; the sap of the mind is wasted and consumed in them. Howbeit there is no fruit which actually we bring forth, be it good or bad, but it proceeds from some of these thoughts. Wherefore, ordinarily, these give the best and surest measure of the frame of men's minds. "As a man thinketh in his heart, so is he," <202307>Proverbs 23:7. In case of strong and violent temptations, the real frame of a man's heart is not to be judged by the multiplicity of thoughts about any object, for whether they are from Satan's suggestions, or from inward darkness, trouble, and horror, they will impose such a continual sense of themselves on the mind as shall
339
engage all its thoughts about them; as when a man is in a storm at sea, the current of his thoughts run quite another way than when he is in safety about his occasions. But ordinarily voluntary thoughts are the best measure and indication of the frame of our minds. As the nature of the soil is judged by the grass which it brings forth, so may the disposition of the heart by the predomi-nancy of voluntary thoughts; they are the original actings of the soul, the way whereby the heart puts forth and empties the treasure that is in it, the waters that first rise and flow from that fountain. Every man's heart is his treasury, and the treasure that is in it is either good or evil, as our Savior tells us. There is a good and bad treasure of the heart; but whatever a man hath, be it good or evil, there it is. This treasure is opening, emptying, and spending itself continually, though it can never be exhausted; for it hath a fountain, in nature or grace, which no expense can diminish, yea, it increaseth and getteth strength by it. The more you spend of the treasure of your heart in any kind, the more will you abound in treasure of the same kind. Whether it be good or evil, it grows by expense and exercise; and the principal way whereby it puts forth itself is by the thoughts of the mind. If the heart be evil, they are for the most part vain, filthy, corrupt, wicked, foolish; it it be under the power of a principle of grace, and so have a good treasure in it, it puts forth itself by thoughts suitable unto its nature and compliant with its inclinations.
Wherefore, these thoughts give the best measure of the frame of our minds and hearts, I mean such as are voluntary, such as the mind of its own accord is apt for, inclines and ordinarily betakes itself unto. Men may have a multitude of thoughts about the affairs of their callings and the occasions of life, which yet may give no due measure of the inward frame of their hearts. So men whose calling and work it is to study the Scripture, or the things revealed therein, and to preach them unto others, cannot but have many thoughts about spiritual things, and yet may be, and oftentimes are, most remote from being spiritually minded. They may be forced by their work and calling to think of them early and late, evening and morning, and yet their minds be no way rendered or proved spiritual thereby. It were well if all of us who are preachers would diligently examine ourselves herein. So is it with them who oblige themselves to read the Scriptures, it may be so many chapters every day. Notwithstanding the diligent performance of their task, they may be most remote from being spiritually
340
minded. See <263331>Ezekiel 33:31. But there is a certain track and course of thoughts that men ordinarily betake themselves unto when not affected with present occasions. If these be vain, foolish, proud, ambitious, sensual, or filthy, such is the mind and its frame; if they be holy, spiritual, and heavenly, such may the frame of the mind be judged to be. But these things must be more fully explained.
It is the great character and description of the frame of men's minds in an unregenerate condition, or before the renovation of their natures, that "every imagination of the thoughts of their hearts is only evil continually," <010605>Genesis 6:5. They are continually coining figments and imaginations in their hearts, stamping them into thoughts that are vain, foolish, and wicked. All other thoughts in them are occasional; these are the natural, genuine product of their hearts. Hence the dearest, and sometimes first, discovery of the bottomless evil treasure of filth, folly, and wickedness, that is in the heart of man by nature, is from the innumerable multitude of evil imaginations which are there coined and thrust forth every day. So the wicked are said to be
"like the troubled sea when it cannot rest, whose waters cast .up mire and dirt," <235720>Isaiah 57:20.
There is a fullness of evil in their hearts, like that of water in the sea; this fullness is troubled or put into continual motion by their lusts and impetuous desires; hence the mire and dirt of evil thoughts are continually cast up in them.
It is therefore evident that the predominancy of voluntary thoughts is the best and most sure indication of the inward frame and state of the mind; for if it be so on the one side as unto the carnal mind, it is so on the other as unto the spiritual. Wherefore, to be spiritually minded, in the first place, is to have the course and stream of those thoughts which we ordinarily retreat unto, which we approve of as suited unto our affections, to be about spiritual things. Therein consists the minding of the Spirit.
But because all men, unless horribly profligate, have thoughts about spiritual things, yet we know that all men are not spiritually minded, we must consider what is required unto such thoughts to render them a certain
341
indication of the state of our minds. And there are these three things required hereunto: --
FIRST, That they be natural, arising from ourselves, and not from outward occasions. The psalmist mentions the "inward thought" of men, <194911>Psalm 49:11, 64:6; but whereas all thoughts are the inward acts of the mind, it should seem that this expression makes no distinction of the especial kind of thoughts intended from those of another sort. But the difference is not in the formal nature of them, but in the causes, springs, and occasions. Inward thoughts are such as arise merely and solely from men's inward principles, dispositions, and inclinations, that are not suggested or excited by any outward objects. Such in wicked men are those actings of their lusts whereby they entice and seduce themselves, <590114>James 1:14. Their lusts stir up thoughts leading and encouraging them to make provision for the flesh. These are their "inward thoughts." Of the same nature are those thoughts which are the "minding of the Spirit." They are the first natural egress and genuine acting of the habitual disposition of the mind and soul.
Thus in covetous men there are two sorts of thoughts whereby their covetousness acts itself: -- First, such as are occasioned by outward objects and opportunities. So it was with Achan, <060721>Joshua 7:21. "When," saith he, "I saw among the spoils a goodly Babylonish garment, and two hundred shekels of silver, and a wedge of gold, then I coveted them." His sight of them, with an opportunity of possessing himself of them, excited covetous thoughts and desires in him. So is it with others every day, whose occasions call them to converse with the objects of their lusts. And some by such objects may be surprised into thoughts that their minds are not habitually inclined unto; and therefore when they are known, it is our duty to avoid them. But the same sort of persons have thoughts of this nature arising from themselves only, their own dispositions and inclinations, without any outward provocations.
"The vile person will speak villany, and his heart will work iniquity," <233206>Isaiah 32:6;
and this he doth as the "liberal deviseth liberal things," verse 8. From his own disposition and inclination, he is contriving in his thoughts how to act according to them. So the unclean person hath two sorts of thoughts with respect unto the satisfaction of his lust: -- First, such as are occasioned in
342
his mind by the external objects of it. Hereunto stage plays, revelings, dancings, with the society of bold persons, persons of corrupt communication, do contribute their wicked service. For the avoidance of this snare, Job "made a covenant with his eyes," <183101>chap. 31:1; and our Savior gives that holy declaration of the evil of it, <400528>Matthew 5:28. But he hath an habitual spring of these thoughts in himself, constantly inclining and disposing him thereunto. Hence the apostle Peter tells us that such persons
"have eyes full of an adulteress, that cannot cease from sin," 2<610214> Peter 2:14.
Their own affections make them restless in their thoughts and contrivances about sin. So is it with them who are given to excess in wine or strong drink. They have pleasing thoughts raised in them from the object of their lust represented unto them. Hence Solomon gives that advice against the occasion of them, <202331>Proverbs 23:31. But it is their own habitual disposition which carries them unto pleasing thoughts of the satisfaction of their lust; which he describes, <202333>Proverbs 23:33-35. So is it in other cases. The thoughts of this latter sort are men's inward thoughts; and such must these be of spiritual things, whence we may be esteemed spiritually minded.
<194501>Psalm 45:1, saith the psalmist,
"My heart is inditing a good matter: I speak of the things which I have made touching the King."
He was meditating on spiritual things, on the things of the person and kingdom of Christ. Hence his heart "bubbled up" (as it is in the original) "a good matter." It is an allusion taken from a quick spring of living waters: from its own life and fullness it bubbles up the water that runs and flows from it. So is it with these thoughts in them that are spiritually minded. There is a living fullness of spiritual things in their minds and affections that springeth up into holy thoughts about them.
From hence doth our Savior give us the great description of spiritual life. It is "a well of living water springing up into everlasting life," <430410>John 4:10,12. The Spirit, with his graces residing in the heart of a believer, is a well of living water. Nor is it such a well as, content with its own fullness,
343
doth not of its own accord, without any instrument or pains in drawing, send out its refreshing waters, as it is with most wells, though of living water; for this is spoken by our Savior in answer and opposition unto that objection of the woman, upon his mention of giving living water, verse 10: "Sir," saith she, "thou hast nothing to draw with, and the well is deep; whence wilt thou have this water?" verse 11. "True," saith he, "such is the nature of this well and water, dead, earthly things, -- they are of no use, unless we have instruments, lines and buckets, to draw withal. But the living water which I shall give is of another nature. It is not water to be kept in a pit or cistern without us, whence it must be drawn; but it is within us, and that not dead and useless, but continually springing up unto the use and refreshment of them that have it." For so is it with the principle of the new creature, of the new nature, the Spirit and his graces, in the hearts of them that do believe, -- it doth of itself and from itself, without any external influence on it, incline and dispose the whole soul unto spiritual act-ings that tend unto eternal life. Such are the thoughts of them that are spiritually minded. They arise from the inward principle, inclination, and disposition of the soul, -- are the bubblings of this well of living water; they are the mindings of the Spirit.
So our Savior describes them, <401235>Matthew 12:35,
"A good man out of the good treasure of the heart bringeth forth good things."
First, the man is good; as he said before, "Make the tree good, or the fruit cannot be good," verse 33. He is made so by grace, in the change and renovation of his nature; for in ourselves we are every way evil. This good man hath a treasure in his heart. So all men have; as the next words are, "The evil man out of the evil treasure of the heart." And this is the great difference that is between men in this world. Every man hath a treasure in his heart; that is, a prevailing, inexhaustible principle of all his actings and operations. But in some this treasure is good, in others it is evil; that is, the prevailing principle in the heart, which carries along with it its dispositions and inclinations, is in some good and gracious, in others it is evil. Out of his good treasure a good man bringeth forth good things. The first opening of it, the first bringing of it forth, is by these thoughts. The thoughts that arise out of the heart are of the same nature with the treasure that is in it. If
344
the thoughts that naturally arise and spring up in us are for the most part vain, foolish, sensual, earthly, selfish, such is the treasure that is in our hearts, and such are we; but where the thoughts that thus naturally proceed from the treasure that is in the heart are spiritual and holy, it is an argument that we are spiritually minded.
Where it is not thus with our thoughts, they give no such evidence as that inquired after. Men may have thoughts of spiritual things, and that many of them, and that frequently, which do not arise from this principle, but may be resolved into two other causes; --
1. Inward force;
2. Outward occasions.
1. Inward force, as it may be called. This is by convictions. Convictions put a kind of a force upon the mind, or an impression that causeth it to act contrary unto its own habitual disposition and inclination. It is in the nature of water to descend; but apply an instrument unto it that shall make a compression of it and force it unto a vent, it will fly upwards vehemently, as if that were its natural motion. But so soon as the force of the impression ceaseth, it returns immediately unto its own proper tendency, descending towards its center. So is it with men's thoughts ofttimes. They are earthly, -- their natural course and motion is downwards unto the earth and the things thereof; but when any efficacious conviction presseth on the mind, it forceth the egress of its thoughts upwards towards heavenly things. It will think much and frequently of them, as if that were their proper motion and course; but so soon as the power of conviction decays or wears off, that the mind is no more sensible of its force and impression, the thoughts of it return again unto their old course and track, as the water tends downwards.
This state and frame is graphically described, <19C803>Psalm 128:34-37,
"When he slew them, then they sought him: and they returned and inquired early after God. And they remembered that God was their rock, and the high God their redeemer. Nevertheless they did flatter him with their mouth, and they lied unto him with their tongues. For their heart was not right with him, neither were they steadfast in his covenant."
345
Men in troubles, dangers, sickness, fears of death, or under effectual conviction of sin from the preaching of the word, will endeavor to think and meditate on spiritual things; yea, they will be greatly troubled that they cannot think of them more than they do, and esteem it their folly that they think of any thing else: but as freedom and deliverance do approach, so these thoughts decay and disappear; the mind will not be compelled to give place unto them any more. The prophet gives the reason of it, <241323>Jeremiah 13:23,
"Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil."
They have had another haunt, been taught another course, the habit and inclination of the mind lies another way, and they will no longer tend towards spiritual things than an impression is on them from their convictions.
And it is an argument of very mean attainments, of a low and weak degree in this frame of heart, or in our being spiritually minded, when our thoughts of spiritual things do rise or fall according unto renewed occasional convictions. If when we are under rebukes from God in our persons or relations, in fears of death and the like, and withal have some renewed convictions of sin in commission, for omission of duties, and thereon do endeavor to be more spiritually minded in the constant exercise of our thoughts on spiritual things, which we fail in, and these thoughts decay as our convictions in the causes of them do wear off or are removed, we have attained a very low degree in this grace, if we have any interest in it at all.
Water that riseth and floweth from a living spring runneth equally and constantly, unless it be obstructed or diverted by some violent opposition; but that which is from thunder-showers runs furiously for a season, but is quickly dried up. So are those spiritual thoughts which arise from a prevalent internal principle of grace in the heart; they are even and constant, unless an interruption be put upon them for a season by temptations. But those which are excited by the thunder of convictions, however their streams may be filled for a season, they quickly dry up and utterly decay.
346
2. Such thoughts may arise in the minds of men not spiritually minded, from outward means and occasions. Such I intend as are indeed useful, yea, appointed of God for this end among others, that they may ingenerate and stir up holy thoughts and affections in us. But there is a difference in their use and operation. In some they excite the inward principle of the mind to act in holy thoughts, according unto its own sanctified disposition and prevalent affections. This is their proper end and use. In others they occasionally suggest such thoughts unto the minds of men, which spring only from the notions of the things proposed unto them. With respect unto this end also they are of singular use unto the souls of men. Howbeit such thoughts do not prove men to be spiritually minded. When you till and manure your land, if it brings forth plentiful crops of corn, it is an evidence that the soil itself is good and fertile; the dressing of it only gives occasion and advantage to put forth its own fruit-bearing virtue. But if in the tilling of land, you lay much dung upon it, and it brings forth here and there a handful where the dung lay, you will say, "The soil is barren; it brings forth nothing of itself." These means that we shall treat of are as the tilling of a fruitful soil, which helps it in bringing forth its fruit, by exciting its own virtue and power; -- they stir up holy affections unto holy thoughts and desires. But in others, whose hearts are barren, they only serve, as it were, some of them here and there, to stir up spiritual thoughts, which gives no evidence of a gracious heart or spirit But because this is a matter of great importance, it shall be handled distinctly by itself.
347
CHAPTER 3.
Outward means and occasions of such thoughts of spiritual things as do not prove men to be spiritually minded -- Preaching of the word -- Exercise of gifts -- Prayer -- How we may know whether our thoughts of spiritual things in prayer are truly spiritual thoughts, proving us to be spiritually minded.
1. SUCH a means is the preaching of the word itself. It is observed concerning many in the gospel, that they heard it willingly, received it with joy, and did many things gladly, upon the preaching of it; and we see the same thing exemplified in multitudes every day. But none of these things can be without many thoughts in the minds of such persons about the spiritual things of the word; for they are the effects of such thoughts, and, being wrought in the minds of men, will produce more of the same nature: yet were they all hypocrites concerning whom these things are spoken, and were never spiritually minded.
The cause of this miscarriage is given us by our Savior, <401320>Matthew 13:20, 21,
"He that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; yet hath he not root in himself, but dureth for a while."
The good thoughts they have proceed not from any principle in themselves. Neither their affections nor their thoughts of these things have any internal root whereon they should grow. So is it with many who live under the present dispensation of the gospel. They have thoughts of spiritual things continually suggested unto them, and they do abide with them more or less, according as they are affected: for I speak not of them who are either despisers of what they hear, or wayside hearers, who understand nothing of what they hear, and immediately lose all sense of it, all thoughts about it; but I speak of them who attend with some diligence, and receive the word with some joy. These insensibly grow in knowledge and understanding, and therefore cannot be without some thoughts of spiritual things. Howbeit for the most part they are, as was said, but like unto waters that run after a shower of rain. They pour out themselves, as
348
if they proceeded from some strong, living spring, whereas indeed they have none at all. When once the waters of the shower are spent, their channel is dry, there is nothing in it but stones and dirt. When the doctrine of the word falls on such persons as showers of rain, it gives a course, sometimes greater, sometimes less, unto their thoughts towards spiritual things; but they have not a well of water in them springing up into everlasting life. Wherefore, after a while their minds are dried up from such thoughts; nothing remains in them but earth, and that perhaps foul and dirty.
It must be observed, that the best of men, the most holy and spiritually minded, may have, nay, ought to have, their thoughts of spiritual things excited, multiplied, and confirmed, by the preaching of the word. It is one end of its dispensation, one principal use of it in them by whom it is received. And it hath this effect two ways: --
(1.) As it is the spiritual food of the soul, whereby its principle of life and grace is maintained and strengthened. The more this is done, the more shall we thrive in being spiritually minded.
(2.) As it adminstereth occasion unto the exercise of grace; for, proposing the proper object of faith, love, fear, trust, reverence, unto the soul, it draws forth all those graces into exercise. Wherefore, although the vigorous actings of spiritual thoughts be occasional from the word, be more under and after the preaching of it than at other times, it is no more but what ariseth from the nature and use of the ordinance by God's own appointment, nor is it any evidence that those with whom it is so are not spiritually minded, but, on the contrary, that they are. Yet where men have no other thoughts of this matter but what are occasioned by the outward dispensation of the word, such thoughts do not prove them to be spiritually minded. Their endeavors in them are like those of men in a dream. Under some oppression of their spirits, their imagination fixeth on some thing or other that is most earnestly to be desired or avoided. Herein they seem to themselves to strive with all their might, to endeavor to go, run, or contend; but all in vain, -- every thing fails them, and they are not relieved until they are awaked. So, such persons, in impressions they receive from the word, seem to strive and contend in their thoughts and resolutions to comply with what is proposed unto them; but their strength
349
fails, they find no success for want of a principle of spiritual life, and after a time give over their endeavors until they are occasionally renewed again. Now, the thoughts which, in the dispensation of the word, do proceed from an inward principle of grace, excited unto its due exercise, are distinguishable from them which are only occasionally suggested unto the mind by the word outwardly preached; for, --
(1.) They are especial actings of faith and love towards the things themselves that are preached. They belong unto our receiving the truth in the love thereof; and love respects the goodness of the things themselves, and not merely the truth of the propositions wherein they are expressed. The other thoughts are only the sense of the mind as affected with light and truth, without any cordial love unto the things themselves.
(2.) They are accompanied with complacency of soul, arising from love, and experience, more or less, of the power of them, and their suitableness unto the new nature or principle of grace in them; for when our minds find that so indeed it is in us as it is in the word, that this is that which we would be more conformable unto, it gives a secret complacency, with satisfaction, unto the soul. The other thoughts, which are only occasional, have none of these concomitants or effects, but are dry and barren, unless it be in a few words or transient discourse.
(3.) The former are means of spiritual growth. So some say the natural growth of vegetables is not by insensible motion, but by gusts and sensible eruptions of increase. These are both in spiritual growth, and the latter consists much in those thoughts which the principle of the new nature is excited unto by the word in the latter.
2. The duty of prayer is another means of the like nature. One principal end of it is to excite, stir up, and draw forth, the principle of grace, of faith and love in the heart, unto a due exercise in holy thoughts of God and spiritual things, with affections suitable unto them. Those who design not this end in prayer know not at all what it is to pray. Now, all sorts of persons have frequent occasion to join with others in prayer, and many are under the conviction that it is their own duty to pray every day, it may be, in their families and otherwise. And it is hard to conceive how men can constantly join with others in prayer, much more how they can pray themselves, but that they must have thoughts of spiritual things every day; howbeit, it is
350
possible that they may have no root or living spring of them in themselves, but they are only occasional impressions on their minds from the outward performance of the duty. I shall give some instances of the grounds hereof, which, on many reasons, require our diligent consideration: --
(1.) Spiritual thoughts may be raised in a person in his own duty, by the exercise of his gifts, when there is no acting of grace in them at all; for they lead and guide the mind unto such thing as are the matter of prayer, -- that is, spiritual things. Gifts are nothing but a spiritual improvement of our natural faculties or abilities; and a man cannot speak or utter any thing but what proceeds from his rational faculties, by invention or memory, or both, managed in and by his thoughts, unless he speak by rote and that which is not rational. What, therefore, proceeds from a man's rational faculty in and by the exercise of his gifts, that his thoughts must be exercised about.
A man may read a long prayer that expresseth spiritual things, and yet never have one spiritual thought arise in his mind about them; for there is no exercise of any faculty of his mind required unto such reading, but only to attend unto the words that are to be read. This I say may be so; I do not say that it is always so, or that it must be so. But, as was said, in the exercise of gifts, it is impossible but there must be an exercise of reason, by invention, judgment, and memory, and consequently thoughts of spiritual things; yet may they all be merely occasional, from the present external performance of the duty, without any living spring or exercise of grace. In such a course may men of tolerable gifts continue all their days, unto the satisfaction of themselves and others, deceiving both them and their own souls.
This being evident from the Scripture and experience, an inquiry may be made thereon as unto our own concernment in these things, especially of those who have received spiritual gifts of their own, and of them also in some degree who usually enjoy the gifts of others in this duty; for it may be asked how we shall know whether the thoughts which we have of spiritual things in and upon prayer do arise from gifts only, those of our own or other men's, giving occasion unto them, or are influenced from a living principle and spring of grace in our hearts. A case this is (however by some it may be apprehended) of great importance, and which would
351
require much time fully to resolve; for there is nothing whereby the refined sort of hypocrites do more deceive themselves and others, nothing whereby some men do give themselves more countenance in aft indulgence unto their lusts, than by this part of the form of godliness, when they deny the power thereof. And, besides, it is that wherein the best of believers ought to keep a diligent watch over themselves in every particular instance of the performance of this duty. With respect hereunto, in an especial manner, are they to watch unto prayer. If they are at any time negligent herein, they may rest in a bare exercise of gifts, when, on a due examination and trial, they have no evidence of the acting of grace in what they have done. I shall, therefore, with what brevity I can, give a resolution unto this inquiry; and to this end observe, --
It is an ancient complaint, that spiritual things are filled with great obscurity and difficulty; and it is true. Not that there is any such thing in themselves, for they all come forth from the Father of lights, and are full of light, order, beauty, and wisdom; and light and order are the only means whereby any thing makes a discovery of itself. But the ground of all darkness and difficulty in these things lies in ourselves. We can more clearly and steadily see and behold the moon and the stars than we can the sun when it shines in its greatest luster. It is not because there is more light in the moon and stars than in the sun, but because the light of the sun is greater than our visive faculty can directly bear and behold. So we can more clearly discover the truth and distinct nature of things moral and natural, than we can of things that are heavenly and spiritual. See <430312>John 3:12. Not that there is more substance or reality in them, but because the ability of our understanding is more suited unto the comprehension of them; the others are above us. We know but in part, and our minds are liable to be hindered and disordered in their apprehension of things heavenly and spiritual by ignorance, temptations, and prejudices of all sorts. In nothing are men more subject unto mistakes than in the application of things unto themselves, and a judgment of their interest in them. Fear, self-love, with the prevalency of temptations and corruptions, do all engage their powers to darken the light of the mind and to pervert its judgment. In no case doth the deceitfulness of the heart, or of sin (which is all one), more act itself. Hence multitudes say "Peace" to themselves to whom God doth not speak peace; and some who are children of light do
352
yet walk in darkness. Hence is that fervent prayer of the apostle for help in this case, <490115>Ephesians 1:15-19. There is also a great similitude between temporary faith and that which is saving and durable, and between gifts and graces in their operations; which is that that is under present consideration. It is acknowledged, therefore, that without the especial light and conduct of the Spirit of God, no man can make such a judgment of his state and his actions as shall be a stable foundation of giving glory to God and of obtaining peace unto his own soul; and therefore the greatest part of mankind do constantly deceive themselves in these things.
But, ordinarily, under this blessed conduct in the search of ourselves and the concernments of our duty, we may come unto a satisfaction whether they axe influenced by faith and have grace exercised in them, especially this duty of prayer, or whether it derive from the power of our natural faculties, raised by light and spiritual gifts only; and so whether our spiritual thoughts therein do spring from a vital principle of grace, or whether they come from occasional impressions on the mind by the performance of the duty itself.
If men are willing to deceive themselves, or to hide themselves from themselves, to walk with God at all peradventures, to leave all things at hazard, to put off all trials unto that at the last day, and so never call themselves unto an account as unto the nature of their duties in any particular instance, it is no wonder if they neither do nor can make any distinction in this matter as unto the true nature of their thoughts in spiritual duties. Two things are required hereunto: --
[1.] That we impartially and severely examine and try the frames and actings of our minds in holy duties by the word of truth, and thereon be not afraid to speak that plainly unto our souls which the word speaks unto us. This diligent search ought to respect our principles, aims, ends, actings, with the whole deportment of our souls in every duty. See 2<471305> Corinthians 13:5. If a man receive much money, and look only on the outward form and superscription, when he supposeth that he hath great store of current coin in gold and silver, he may have only heaps of lead or copper by him; but he that trades in it as the comfort and support of his natural life and condition, he will try what he receives both by the balance and the touchstone, as the occasion requires, especially if it be in a time
353
when much adulterated coin is passant in the world. And if a man reckon on his duties by tale and number, he may be utterly deceived, and be spiritually poor and a bankrupt, when he esteems himself rich, increased in goods, and wanting nothing. Some duties may appearingly hold in the balance as to weight, which will not hold it at the touchstone as to worth. Both means are to be used, if we would not be mistaken in our accounts. Thus God himself, in the midst of a multitude of duties, calls the people to try and examine themselves whether or no they are such as have faith and grace in them, and so like to have acceptance with him, <235802>Isaiah 58:2-7.
[2.] Add we must unto our own diligent inquiry fervent prayers unto God that he would search and try us as unto our sincerity, and discover unto us the true frame of our hearts. Hereof we have an express example, <19D923P> salm 139:23,24,
"Search me, O God, and know my heart: try me, and know my thoughts: and see if there be any wicked way in me, and lead me in the way everlasting."
This is the only way whereby we may have the Spirit of God witnessing unto our sincerity with our own spirits. There is need of calling in divine assistance in this matter, both from the importance of it and from its difficulty, God alone knowing fully and perfectly what is in the hearts of men.
I no way doubt but that, in the impartial use of these means, a man may come to assured satisfaction in his own mind, such as wherein he shall not be deceived, whether he doth animate and quicken his thoughts of spiritual things in duties with inward vital grace, or whether they are impressions on his mind by the occasion of the duty.
A duty this is of great importance and necessity, now hypocrisy hath made so great an inroad on profession, and gifts have defloured grace in its principal operations. No persons are in greater danger of walking at hazard with God than those who live in the exercise of spiritual gifts in duties unto their own satisfaction and [that of] others; for they may countenance themselves with an appearance of every thing that should be in them in reality and power, when there is nothing of it in them. And so it hath fallen out. We have seen many earnest in the exercise of this gift who have turned
354
vile and debauched apostates. Some have been known to live in sin and in indulgence of their lusts, and yet to abide constant in their duties, <230110>Isaiah 1:10-15. And we may hear prayers sometimes that openly discover themselves unto spiritual sense to be the labor of the brain, by the help of gifts in memory and invention, without an evidence of any mixture of humility, reverence, or godly fear, without any acting of faith and love. They flow as wine, yet smell and taste of the unsavory cask from whence they proceed. It is necessary, therefore, that we should put ourselves on the severest trial, lest we should be found not to be spiritually minded in spiritual duties.
Gifts are gracious vouchsafements of Christ to make grace useful unto ourselves and others; yea, they may make them useful unto the grace of others who have no grace in themselves. But as unto our own souls, they are of no other advantage or benefit but to stir up grace unto its proper exercise, and to be a vehicle to carry it on in its proper use. If we do not always regard this in their exercise, we had better be without them. If instead hereof they once begin to impose themselves practically upon us, so as that we rest in spiritual light acting our inventions, memories, and judgments, with a ready utterance, or such as it is, there is no form of prayer can be more prejudicial unto our souls. As wine, if taken moderately and seasonably, helps the stomach in digestion, and quickens the natural spirits, enabling the powers of nature unto their duty, [and] is useful and helpful unto it; but if it be taken in excess it doth not help nature, but oppress it, and takes on itself to do what nature should be assisted unto, it fills men's carcasses with diseases as well as their souls with sin: so whilst spiritual gifts are used and employed only to excite, aid, and assist grace in its operations, they are unutterably useful; but if they put themselves in the room thereof, to do all that grace should do, they are hurtful and pernicious. We have need, therefore, to be very diligent in this inquiry whether our spiritual thoughts, even in our prayers, be not rather occasioned from the duty than spring from a gracious principle in our hearts, or are the actings of real saving grace.
(2.) Where thoughts of spiritual things in prayer are occasional only, in the way before described, such prayers will not be a means of spiritual growth unto the soul They will not make the soul humble, holy, watchful, and diligent in universal obedience. Grace will not thrive under the greatest
355
constancy in such duties. It is an astonishing thing to see how, under frequency of prayer and a seeming fervency therein, many of us are at a stand as to visible thriving in the fruits of grace, and it is to be feared without any increase of strength in the root of it. "The LORD's hand is not shortened that it cannot save, nor his ear heavy that it cannot hear." He is the same as in the days of old, when our fathers cried unto him and were delivered, when they trusted in him and were not confounded.
"Jesus Christ is the same yesterday, and to-day, and for ever." Prayer is the same that it was, and shall lose nothing of its prevalency whilst this world endureth. Whence is it, then, that there is so much prayer amongst us, and so little success? I speak not with respect unto the outward dispensations of divine providence, in afflictions or persecutions, wherein God always acts in a way of sovereignty, and ofttimes gives the most useful answer unto our prayers by denying our requests; I intend that only whereof the psalmist giveth us his experience, <19D803P> salm 138:3,
"In the day when I cried thou answeredst me, and strengthenedst me with strength in my soul."
Where prayers are effectual, they will bring in spiritual strength. But the prayers of many seem to be very spiritual, and to express all conceivable supplies of grace, and they are persisted in with constancy, -- and God forbid we should judge them to be hypocritical and wholly insincere, -- yet there is a defect somewhere, which should be inquired after, for they are not so answered as that they who pray them are strengthened with strength in their souls. There is not that spiritual thriving, that growth in grace, which might be expected to accompany such supplications.
I know that a man may pray often, pray sincerely and frequently, for an especial mercy, grace, or deliverance from a particular temptation, and yet no spiritual supply of strength unto his own experience come in thereby. So Paul prayed thrice for the removal of his temptation, and yet had the exercise of it continued. In such a case there may be no defect in prayer, and yet the grace in particular aimed at may not be attained; for God hath other holy ends to accomplish hereby on the soul. But how persons should continue in prayer in general according to the mind of God, so far as can be outwardly discovered, and yet thrive not at all as unto spiritual strength in their souls, is hard to be understood.
356
And, which is yet more astonishable, men abide in the duty of prayer, and that with constancy, in their families and otherwise, and yet live in known sins. Whatever spiritual thoughts such men have in and by their prayers, they are not spiritually minded. Shall we now say that all such persons are gross hypocrites, such as know they do but mock God and man, -- know that they have not desires nor aims after the things which they mention in their own prayers, but do these things either for some corrupt end or at best to satisfy their convictions? Could we thus resolve, the whole difficulty of the case were taken off; for such "double-minded men" have no reason to "think that they shall receive any thing of the Lord," as James speaks, chapter <590107>1:7. Indeed they do not; -- they never act faith with reference unto their own prayers. But it is not so with all of this sort. Some judge themselves sincere and in good earnest in their prayers, -- not without some hopes and expectations of success. I will not say of all such persons that they are among the number of them concerning whom the Wisdom of God says,
"Because I called, and they refused; they shall call upon me, but I will not answer; they shall seek me early, but they shall not find me," <200124>Proverbs 1:24,28.
And although we may say unto such a person in general, "Either leave your sinning or leave your praying," from <190101>Psalm 1:16,17, and that with respect unto present scandal and certain miscarriage in the end if both be continued in, yet in particular I would not advise any such person to leave off his praying until he had left his sin. This were to advise a sick man to use no remedies until he were well cured. Who knows but that the Holy Spirit, who works when and how he pleaseth, may take a time to animate these lifeless prayers, and make them a means of deliverance from the power of this sin? In the meantime, the fault and guilt is wholly their own, who have effected a consistency between a way in sinning and a course in praying; and it ariseth from hence, that they have never labored to fill up their requests with grace. What there hath been of earnestness or diligence in them hath been from a force put upon them by their convictions and fears; for no man was ever absolutely prevailed on by sin who prayed for deliverance according to the mind of God. Every praying man that perisheth was a hypocrite. The faithfulness of God in his promises will not allow us to judge otherwise. Wherefore, the thoughts that such persons
357
have of spiritual things, even in their duties, do not arise from within nor are a natural emanation of the frames of their hearts and affections.
(3.) Earnestness and appearing fervency in prayer, as unto the outward delivery of the words of it, yea, though the mind be so affected as to contribute much thereunto, will not of themselves prove that the thoughts of men therein do arise from an internal spring of grace. There is a fervency of spirit in prayer that is one of the best properties of it, being an earnest acting of love, faith, and desire; but there is a fervency wherewith the mind itself may be affected that may arise from other causes: --
[1.] It may do so from the engagement of natural affections unto the objects of their prayer, or the things prayed for. Men may be mighty earnest and intent in their minds in praying for a dear relation or for deliverance from eminent troubles or imminent dangers, and yet all this fervor may arise from the vehement actings of natural affections about the things prayed for, excited in an especial manner by the present duty. Hence God calls the earnest cries of some for temporal things, not a "crying unto him," but a "howling," <280714>Hosea 7:14; that is, the cry of hungry, ravenous beasts, that would be satisfied.
[2.] Sometimes it ariseth from the sharpness of convictions, which will make men even roar in their prayers for disquietment of heart. And this may be where there is no true grace as yet received, nor, it may be, ever will be so; for the perplexing work of conviction goes before real conversion. And as it produceth many other effects and changes in the mind, so it may do this of great fervency in vocal prayers, especially if it be accompanied with outward afflictions, pains, or troubles, <19C803>Psalm 128:34,35.
[3.] Ofttimes the mind and affections are very little concerned in that fervor and earnestness which appear in the outward performance of the duty; but in the exercise of gifts, and through their own utterance, men put their natural affections into such an agitation as shall carry them out into a great vehemency in their expressions. It hath been so with sundry persons, who have been discovered to be rotten hypocrites, and have afterward turned cursed apostates. Wherefore, all these things may be where there is no gracious spring or vital principle acting itself from within in spiritual thoughts.
358
Some, it may be, will design an advantage by these conceptions, unto the interest of profaneness and scoffing; for if there may be these evils under the exercise of the gift of prayer, both in constancy and with fervency, -- if there may be a total want of the exercise of all true grace with it and under it, -- then, it may be, all that is pretended of this gift and its use is but hypocrisy and talk. But I say, --
(1.) It may be as well pretended that because the sun shining on a dunghill doth occasion offensive and noisome steams, therefore all that is said of its influence on spices and flowers, causing them to give out their fragrancy, is utterly false. No man ever thought that spiritual gifts did change or renew the minds and natures of men; where they are alone, they only help and assist unto the useful exercise of natural faculties and powers. And therefore, where the heart is not savingly renewed, no gifts can stir up a saving exercise of faith; but where it is so, they are a means to cause the savor of it to flow forth.
(2.) Be it so that there may be some evils found under the exercise of the gift of prayer, what remedy for them may be proposed? Is it that men should renounce their use of it, and betake themselves unto the reading of prayers only?
[1.] The same may be said of all spiritual gifts whatever, for they are all of them liable unto abuse. And shall we reject all the powers of the world to come, the whole complex of gospel gifts, for the communication whereof the Lord Christ hath promised to continue his Spirit with his church unto the end of the world, because by some they are abused?
[2.] Not only the same, but far greater evils, may be found in and under the reading of prayers; which needs no farther demonstration than what it gives of itself every day.
[3.] It is hard to understand how any benefit at all can accrue unto any by this relief, when the advantages of the other way are evident.
Wherefore the inquiry remains, How we may know unto our own satisfaction that the thoughts we have of spiritual things in the duty of prayer are from an internal fountain of grace, and so are an evidence that we are spiritually minded, whereunto all these things do tend. Some few things I shall offer towards satisfaction herein: --
359
(1.) I take it for granted, on the evidence before given, that persons who have any spiritual light, and will diligently examine and try their own hearts, will be able to discern what real actings of faith, of love, and delight in God, there are in their duties, and, consequently, what is the spring of their spiritual thoughts. In general we are assured that "he that believeth hath the witness in himself," 1<620510> John 5:10. Sincere faith will be its own evidence; and where there are sincere actings of faith, they will evidence themselves, if we try all things impartially by the word. But if men do, as for the most part they do, content themselves with the performance of any duty, without an examination of their principles, frames, and actings of grace in it, it is no wonder if they walk in all uncertainty.
(2.) When the soul finds a sweet spiritual complacency in and after its duties, it is an evidence that grace hath been acted in its spiritual thoughts and desires. Jeremiah 31, the prophet receiveth a long gracious message from God, filled up with excellent promises and pathetical exhortations unto the church. The whole is, as it were, summed up in the close of it: Verse 25,
"For I have satiated the weary soul, and I have replenished every sorrowful soul."
Whereon the prophet adds, "Upon this I awaked, and beheld; and my sleep was sweet unto me." God's gracious message had so composed his spirit and freed his mind from trouble as that he was at quiet repose in himself, like a man asleep. But after the end of it, he stirs up himself unto a review and consideration of what had been spoken unto him: "I awaked, and beheld," or, "I stirred up myself, and considered what had been delivered unto me;" "and," saith he, "my sleep was sweet unto me," -- "I found a gracious complacency in and refreshment unto my soul from what I had heard and received." So is it ofttimes with a soul that hath had real communion with God in the duty of prayer. It finds itself, both in it and afterward when it is awakened unto the consideration of it, spiritually refreshed; it is sweet unto him.
This holy complacency, this rest and sweet repose of mind, is the foundation of the delight of believers in this duty. They do not pray only because it is their duty so to do, nor yet because they stand in need of it, so as that they cannot live without it, but they have delight in it; and to
360
keep them from it is all one as to keep them from their daily food and refreshment. Now, we can have no delight in any thing but what we have found some sweetness, rest, and complacency in. Without any such experience we may do or use any thing, but cannot do it with delight. And it ariseth, --
[1.] From the approach that is made unto God therein. It is in its own nature an access unto God on a throne of grace, <490218>Ephesians 2:18, <581019>Hebrews 10:19,20; and when this access is animated by the actings of grace, the soul hath a spiritual experience of a nearness in that approach. Now, God is the fountain and center of all spiritual refreshment, rest, and complacency; and in such an access unto him there is a refreshing taste of them communicated unto the soul: <193607>Psalm 36:7-9,
"How excellent is thy loving-kindness, O God! therefore the children of men put their trust under the shadow of thy wings. They shall be abundantly satisfied with the fatness of thy house; and thou shalt make them drink of the river of thy pleasures. For with thee is the fountain of life: in thy light shall we see light."
God is proposed in the excellency of his loving-kindness, which is comprehensive of his goodness, grace, and mercy; and so he is also as the spring of life and light, all spiritual powers and joys. Those that believe are described by putting their "trust under the shadow of his wings." In his worship, the "fatness of his house," they make their approaches unto him. And the fruit hereof is, that he makes them to "drink of the river of his pleasures," the satisfying, refreshing streams of his grace and goodness. They approach unto him as unto the "fountain of life," so as to drink of that fountain in renewed communications of life and grace, and in the "light of God," the light of his countenance, to "see light" in satisfying joy. In these things doth consist, and from them doth arise, that spiritual complacency which the souls of believers do find in their duties
[2.] From the due exercise of faith, love, and delight, the graces wherein the life of the new creature doth principally consist. There is a suitableness unto our natural constitution, and a secret complacency of our natures, in the proper actings of life natural for its own preservation and increase. There is so in our spiritual constitution, in the proper actings of the powers of our spiritual life unto its preservation and increase. These
361
graces, in their due exercise, do compose and refresh the mind, as those which are perfective of its state, and which quell and cast out whatever troubles it. Thence a blessed satisfaction and complacency befall the soul. Herein "he that believeth hath the witness in himself." Besides, faith and love are never really acted on Christ, but they prepare and make meet the soul to receive communications of love and grace from him; which it never faileth of, although it be not always sensible thereof.
[3.] From the testimony of conscience, bearing witness unto our sincerity, both in aims, ends, and performances of the duty. Hence a gracious repose of mind and great satisfactoriness do ensue.
If we have no experience of these things, it is evident that we walk at random in the best of our duties; for they are among the principal things that we do or ought to pray for. And if we have not experience of the effects of our prayers in our hearts, we neither have advantage by them nor give glory unto God in them.
But yet here, as in most other spiritual things, one of the worst of vices is ready to impose itself in the room and place of the best of our graces; and this is self-pleasing in the performance of the duty. This, instead of a grace steeped in humility, as all true grace is, is a vile effect of spiritual pride, or the offering of a sacrifice unto our own net and drag. It is a glorying in the flesh; for whatever of self any doth glory in, it is but flesh. When men have had enlargements in their expressions, and especially when they apprehend that others are satisfied or affected therewith, they are apt to have a secret self-pleasing in what they have done; which, before they are aware, turns into pride and a noxious elation of mind. The same may befall men in their most secret duties, performed outwardly by the aid of spiritual gifts. But this is most remote from and contrary unto that spiritual complacency in duty which we speak of, which yet it will pretend unto until it be diligently examined. The language of spiritual complacency is, "I will go in the strength of the Lord GOD; I will make mention of thy righteousness, of thine only," <19C101>Psalm 121:16; -- that of spiritual pride is, "God, I thank thee that I have done thus and thus;" as it was expressed by the Pharisee. That is in God alone; this is in self. That draws forth the savor of all graces; this immediately covereth and buries them all, if there be any in the soul. That fills the soul eminently with humility and self-abasement;
362
this with a lifting up of the mind and proud self-conceit. That casts out all remembrance of what we have done ourselves, retaining only a sense of what we have received from God, of the impressions of his love and grace; this blots out all remembrance of what we have freely received from God, and retains only what we have done ourselves. Wherever it is, there is no due sense either of the greatness or goodness of God.
Some, it may be, will say that if it be so, they for their parts are cut off. They have no experience of any such spiritual rest and complacency in God in or after their prayers. At the best, they begin them with tears and end them with sorrow; and sometimes they know not what is become of them, but fear that God is not glorified by them nor their own souls bettered.
I answer, --
[1.] There is great spiritual refreshment in that godly sorrow which is at work in our prayers. Where the Holy Ghost is a Spirit of grace and supplication, he causeth mourning, and in that mourning there is joy.
[2.] The secret encouragement which we receive, by praying, to adhere unto God constantly in prayer ariseth from some experience of this holy complacency, though we have not a sensible evidence of it.
[3.] Perhaps some of them who make this complaint, if they would awaken and consider, will find that their souls, at least sometimes, have been thus refreshed and brought unto a holy rest in God.
[4.] Then shall ye know the Lord, if ye follow on to know him. Abide in seeking after this complacency and satisfaction in God, and ye shall attain it.
(3.) It is a sure evidence that our thoughts of spiritual things in our supplications are from an internal spring of grace, and are not merely occasioned by the duty itself, when we find the daily fruit and advantage of them, especially in the preservation of our souls in a holy, humble, watchful frame.
Innumerable are the advantages, benefits, and effects of prayer, which are commonly spoken unto. Growth in grace and consolation is the substance of them. Where there is continuance in prayer, there will be spiritual
363
growth in some proportion. For men to be earnest in prayer and thriftless in grace is a certain indication of prevalent corruptions, and want of being spiritually minded in prayer itself. If a man eat his daily food, let him eat never so much or so often, if he be not nourished by it, his body is under, the power of prevalent distempers; and so is his spiritual constitution who thriveth not in the use of the food of the new creature. But that which I fix upon, with respect unto the present inquiry, is the frame that it preserves the soul in. It will keep it humble and upon a diligent watch as unto its dispositions and actings. He who prays as he ought will endeavor to live as he prays. This none can do who doth not with diligence keep his heart unto the things he hath prayed about. To pray earnestly and live carelessly is to proclaim that a man is not spiritually minded in his prayer. Hereby, then, we shall know what is the spring of those spiritual thoughts which our minds are exercised withal in our supplications. If they are influenced unto a constant, daily watch for the preservation of that frame of spirit, those dispositions and inclinations unto spiritual things, which we pray for, they are from an internal spring of grace. If there be generally an unsuitableness in our minds unto what we seem to contend for in our prayers, the gift may be in exercise, but the grace is wanting. If a man be every day on the exchange, and there talketh diligently and earnestly about merchandise and the affairs of trade, but when he comes home thinks no more of them, because, indeed, he hath nothing to do, no interest in them, he may be a very poor man notwithstanding his pretenses; and he may be spiritually very poor who is on occasions fervent in prayer, if, when he retires into himself, he is not careful and diligent about the matter of it.
(4.) When spiritual affections and due preparation of heart unto the duty do excite and animate the gift of prayer, and not the gift make impressions on the affections, then are we spiritually minded therein. Gifts are servants, not rulers, in the mind, -- are bestowed on us to be serviceable unto grace; not to lead, but to follow it, and to be ready with their assistance on its exercise. For the most part, where they lead all, they are all alone. This is the natural order of these things: grace habitually inclineth and disposeth the heart unto this duty; providence and rule give the occasions for its exercise; sense of duty calls for preparation. Grace coming into actual exercise, gifts come in with their assistance. If they lead, all, all is out of order. It may be otherwise sometimes. A person
364
indisposed and lifeless, engaging unto prayer in a way of obedience, upon conviction of duty, may, in and by the gift, have his affections excited and grace engaged unto its proper work. It may be so, I say, but let men take heed how they trust unto this order and method; for where it is so, there may be little or nothing of the exercise of true grace in all their fervor and commotion of affections. But when the genuine actings of faith, love, holy reverence, and gracious desires, do stir up the gift unto its exercise, calling in its assistance unto the expression of themselves, then are the heart and mind in their proper order.
(5.) It is so when other duties of religion are equally regarded and attended unto with prayer itself. He whose religion lies all in prayer and hearing, hath none at all. God hath an equal respect unto all other duties, and so must we have also. So is it expressed as unto the instance of alms, <441031>Acts 10:31; and James placeth all religion herein, because there is none without it, chap. <590127>1:27. I shall not value his prayers at all, be he never so earnest and frequent in them, who gives not alms according to his ability. And this in an especial manner is required of us who are ministers, that we be not like a hand set up in cross-ways, directing others which way to go, but staying behind itself.
This digression about the rise and spring of spiritual thoughts in prayer, I judged not unnecessary in such a time and season, wherein we ought to be very jealous lest gifts impose themselves in the room of grace, and be careful that they are employed only unto their proper end, which is, to be serviceable unto grace in its exercise, and not otherwise.
3. There is another occasion of thoughts of spiritual things, when they do not spring from a living principle within, and so are no evidence of being spiritually minded; and this is the discourse of others. "They that fear the LORD will be speaking one to another" of the things wherein his glory is concerned, <390316>Malachi 3:16. To declare the righteousness, the glory of God, is the delight of his saints: <19E503>Psalm 145:3-8,
"Great is the LORD, and greatly to be praised; and his greatness is unsearchable. One generation shall praise thy works to another, and shall declare thy mighty acts. I will speak of the glorious honor of thy majesty, and of thy wondrous works. And men shall speak of the might of thy terrible acts: and I will declare thy greatness. They
365
shall abundantly utter the memory of thy great goodness, and shall sing of thy righteousness. The LORD is gracious, and full of compassion; slow to anger, and of great mercy."
And accordingly there are some who are ready on all occasions to be speaking or making mention of things divine, spiritual, and holy; and it is to be wished that there were more of them. All the flagitious sins that the world is filled withal are not a greater evidence of the degeneracy of the Christian religion than this is, that it is grown unusual, yea, a shame or scorn, for men to speak together of the things of God. It was not so when religion was in its primitive power and glory, nor is it so with them who really fear God and are sensible of their duty. Some, I say, there are who embrace all occasions of spiritual communication. Those with whom they do converse, if they are not profligate, if they have any spiritual light, cannot but so far comply with what they say as to think of the things spoken, which are spiritual. Ofttimes the track and course of men's thoughts lie so out of the way, are so contrary, unto such things, that they seem strange unto them, they give them no entertainment. You do but cross their way with such discourses, whereon they stand still a little, and so pass on. Even the countenances of some men will change hereon, and they betake themselves unto an unsatisfied silence until they can divert unto other things. Some will make such replies of empty words as shall evidence their hearts to be far enough estranged from the things proposed unto them. But with others, such occasional discourses will make such impressions on their minds as to stir up present thoughts of spiritual things. But though frequent occasions hereof may be renewed, yet will such thoughts give no evidence that any man is spiritually minded; for they are not genuine, from an internal spring of grace.
From these causes it is that the thoughts of spiritual things are with many as guests that come into an inn, and not like children that dwell in the house. They enter occasionally, and then there is a great stir about them, to provide meet entertainment for them. Within a while they are disposed of, and so depart unto their own occasions, being neither looked nor inquired after any more. Things of another nature are attended unto; new occasions bring in new guests for a season. Children are owned in the house, are missed if they are out of the way, and have their daily provision constantly made for them. So is it with these occasional thoughts about
366
spiritual things. By one means or other they enter into the mind, and there are entertained for a season; on a sudden they depart, and men hear of them no more. But those that are natural and genuine, arising from a living spring of grace in the heart, disposing the mind unto them, are as the children of the house. They are expected in their places and at their seasons. If they are missing, they are inquired after. The heart calls itself unto an account whence it is that it hath been so long without them, and calls them over into its wonted converse with them.
367
CHAPTER 4.
Other evidences of thoughts about spiritual things arising from an internal principle of grace, whereby they are an evidence of our being spiritually minded -- The abounding of these thoughts, how far, and wherein, such an evidence.
The SECOND evidence that our thoughts of spiritual things do proceed from an internal fountain of sanctified light and affections, or that they are acts or fruits of our being spiritually minded, is, that they abound in us, that our minds are filled with them. We may say of them as the apostle doth of other graces, "If these things be in you, and abound, ye shall not be barren." It is well, indeed, when our minds are like the land of Egypt in the years of plenty, when it "brought forth by handfuls," -- when they flow from the well of living water in us with a full stream and current; but there is a measure of abounding which is necessary to evidence our being spiritually minded in them.
There is a double effect ascribed here unto this frame of spirit, -- first "life," and then "peace." The nature and being of this grace depend on the former consideration of it, -- namely, its procedure from an internal principle of grace, the effect and consequence whereof is "life:" but that it is "peace" also depends on this degree and measure of the actings of this part of it in our spiritual thoughts; and this we must consider.
It is the character of all men in the state of depraved nature and apostasy from God, that "every imagination of the thoughts of their hearts is only evil continually," <010605>Genesis 6:5. All persons in that condition are not swearers, blasphemers, drunkards, adulterers, idolaters, or the like; these are the vices of particular persons, the effects of particular constitutions and temptations. But thus it is with them, all and every one of them: -- all the imaginations of the thoughts of their hearts are evil, and that continually, some as unto the matter of them, some as unto their end, all as unto their principle; for out of the evil treasure of the heart can proceed nothing but what is evil. That infinite multitude of open sins which is in the world doth give a clear prospect or representation of the nature and effects of our apostasy from God; but he that can consider the numberless
368
number of thoughts which pass through the minds of every individual person every day, all evil, and that continually, he will have a farther comprehension of it.
We can therefore have no greater evidence of a change in us from this state and condition, than a change wrought in the course of our thoughts. A relinquishment of this or that particular sin is not an evidence of a translation from this state; for, as was said, such particular sins proceed from particular lusts and temptations, and are not the immediate universal consequence of that depravation of nature which is equal in all. Such alone are the vanity and wickedness of the thoughts and imaginations of the heart. A change herein is a blessed evidence of a change of state. He who is cured of a dropsy is not immediately healthy, because he may have the prevailing seeds and matter of other diseases in him, and the next day die of a lethargy; but he who, from a state of sickness, is restored, in the temperature of the mass of blood and the animal spirits, and all the principles of life and health, unto a good crisis and temperature, his state of body is changed. The cure of a particular sin may leave behind it the seeds of eternal death, which they may quickly effect; but he who hath obtained a change in this character, which belongs essentially unto the state of depraved nature, is spiritually recovered. And the more the stream of our thoughts is turned, the more our minds are filled by those of a contrary nature, the greater and more firm is our evidence of a translation out of that depraved state and condition.
There is nothing so unaccountable as the multiplicity of thoughts of the minds of men. They fall from them like the leaves of trees when they are shaken with the wind in autumn. To have all these thoughts, all the several figments of the heart, all the conceptions that are framed and agitated in the mind, to be evil, and that continually, what a hell of horror and confusion must it needs be! A deliverance from this loathsome, hateful state is more to be valued than the whole world. Without it neither life, nor peace, nor immortality, nor glory, can ever be attained.
The design of conviction is to put a stop unto these thoughts, to take off from their number, and thereby to lessen their guilt. It deserves not the name of conviction of sin which respects only outward actions, and regards not the inward actings of the mind; and this alone will for a season
369
make a great change in the thoughts, especially it will do so when assisted by superstition, directing them unto other objects. These two in conjunction are the rise of all that devotional religion which is in the Papacy. Conviction labors to put some stop and bounds unto thoughts absolutely evil and corrupt, and superstition suggests other objects for them, which they readily embrace; but it is a vain attempt. The minds and hearts of men are continually minting and coining new thoughts and imaginations; the cogitative faculty is always at work. As the streams of a mighty river running into the ocean, so are the thoughts of a natural man, and through self they run into hell It is a fond thing to set a dam before such a river, to curb its streams. For a little space there may be a stop made, but it will quickly break down all obstacles or overflow all its bounds. There is no way to divert its course but only by providing other channels for its waters, and turning them there into. The mighty stream of the evil thoughts of men will admit of no bounds or dams to put a stop unto them. There are but two ways of relief from them, the one respecting their moral evil, the other their natural abundance. The first [is,] by throwing salt into the spring, as Elisha cured the waters of Jericho, -- that is, to get the heart and mind seasoned with grace; for the tree must be made good before the fruit will be so. The other is, to turn their streams into new channels, putting new aims and ends upon them, fixing them on new objects: so shall we abound in spiritual thoughts; for abound in thoughts we shall, whether we will or no.
To this purpose is the advice of the apostle, <490518>Ephesians 5:18,19,
"Be not drunk with wine, wherein is excess; but be filled with the Spirit; speaking to yourselves in psalms and hymns and spiritual songs."
When men are drunk with wine unto an excess, they make it quickly evident what vain, foolish, ridiculous imaginations it filleth their minds withal. In opposition hereunto the apostle adviseth believers to be "filled with the Spirit," -- to labor for such a participation of him as may fill their minds and hearts, as others fill themselves with wine. To what end, unto what purpose, should they desire such a participation of him, to be so filled with him? It is unto this end, namely, that he by his grace may fill them with holy, spiritual thoughts, as, on the contrary, men drunk unto an
370
excess are filled with those that are foolish, vain, and wicked. So the words of verse 19 do declare; for he adviseth us to express our abounding thoughts in such duties as will give an especial vent unto them.
Wherefore, when we are spiritually minded, we shall abound in spiritual thoughts, or thoughts of spiritual things. That we have such thoughts will not sufficiently evidence that we are so, unless we abound in them. And this leads us unto the principal inquiry on this head, namely, what measure we ought to assign hereof, how we may know when we abound in spiritual thoughts, so as that they may be an evidence of our being spiritually minded.
I answer, in general, among other Scriptures read over Psalm 119 with understanding. Consider therein what David expresseth of himself, as unto his constant delight in and continual thoughts of the law of God; which was the only means of divine revelation at that season. Try yourselves by that pattern; examine yourselves whether you can truly speak the same words with him, at least if not in the same degree of zeal, yet with the same sincerity of grace. You will say, "That was David. It is not for us, it is not our duty, to be like unto him, at least not to be equal with him." But as far as I know, we must be like him, if ever we intend to come to the place where he is. It will ruin our souls, if, when we read in the Scripture how the saints of God express their experience in faith, love, delight in God, and constant meditation on him, we grant that it was so with them, that they were good and holy men, but it is not necessary that it should be so with us. These things are not written in the Scripture to show what they were, but what we ought to be. All things concerning them were "written for our admonition," 1<461011> Corinthians 10:11. And if we have not the same delight in God as they had, the same spiritual mindedness in thoughts and meditations of heavenly things, we can have no evidence that we please God as they did, or shall go to that place whither they are gone. Profession of the life of God passeth with many at a very low and easy rate. Their thoughts are for the most part vain and earthly, their communication unsavory, and sometimes corrupt, their lives at best uneven and uncertain as unto the rule of obedience; yet all is well, all is life and peace! The holy men of old, who obtained this testimony, that they pleased God, did not so walk before him. They meditated continually on the law; thought of God in the night seasons; spake of his ways, his
371
works, his praise; their whole delight was in him, and in all things they "followed hard after him." It is the example of David in particular that I have proposed; and it is a promise of the grace to be administered by the gospel, that "he that is feeble shall be as David," <381208>Zechariah 12:8, and if we are not so in his being spiritually minded, it is to be feared we are not partakers of the promise. But that we may the better judge of ourselves therein, I shall add some few rules unto this direction by [way of] example: --
1. Consider what proportion your thoughts of spiritual things bear unto those about other things. Our principal interest and concern, as we profess, lies in things spiritual, heavenly, and eternal. Is it not, then, a foolish thing to suppose that our thoughts about these things should not hold some proportion with those about other things, nay, that they should not exceed there? No man is so vain, in earthly things, as to pretend that his principal concern lieth in that whereof he thinks very seldom in comparison of other things. It is not so with men in reference unto their families, their trades, their occasions of life. It is a truth not only consecrated by the testimony of him who is Truth, but evident also in the light of reason, that "where our treasure is, there will our hearts be also;" and the affections of our hearts do act themselves by the thoughts of our minds, Wherefore, if our principal treasure be, as we profess, in things spiritual and heavenly, (and woe unto us if it be not so!) on them will our affections, and consequently our desires and thoughts, be principally fixed.
That we may the better examine ourselves by this rule, we must consider of what sorts men's other thoughts are; and as unto our present purpose, they may be reduced unto these heads: --
(1.) There are such as are exercised about their callings and lawful occasions. These are numberless and endless, especially among a sort of men who rise early and go to bed late, and eat the bread of carefulness, or are particularly industrious and diligent in their ways. These thoughts men approve themselves in, and judge them their duty, as they are in their proper place and measure. But no heart can conceive the multitude of these thoughts, which partly in contrivances, partly in converse, are engaged and spent about these things; and the more men are immersed in them, the more do themselves and others esteem them diligent and praiseworthy.
372
And there are some who have neither necessity nor occasion to be engaged much in the duties of any especial calling, who yet by their words and actions declare themselves to be confined almost in their thoughts unto themselves, their relations, their children, and their self-concerns; which, though most of them are very impertinent, yet they justify themselves in them. All sorts may do well to examine what proportion their thoughts of spiritual things do bear unto those of other things. I fear with most it will be found to be very small, -- with many next to none at all. What evidence, then, can they have that they are spiritually minded, that their principal interest lies in things above? It may be, it will be asked, whether it be necessary that men should think as much and as often about things spiritual and heavenly as they do about the lawful affairs of their callings? I say, more, and more often, if we are what we profess ourselves to be. Generally it is the best sort of men, as to the things of God and man, who are busied in their callings, some of one sort, some of another. But even among the best of these, many will continually spend the strength of their minds and vigor of their spirits about their affairs all the day long, and, so they can pray in the morning and evening, with some thoughts sometimes of spiritual things occasionally administered, do suppose they acquit themselves very well; as if a man should pretend that his great design is to prepare himself for a voyage unto a far country, where is his patrimony and his inheritance, but all his thoughts and contrivances are about some few trifles, which, if indeed he intend his voyage, he must leave behind him, and of his main design he scarce thinketh at all. We all profess that we are bound for heaven, immortality, and glory; but is it any evidence we really design it, if all our thoughts are consumed about the trifles of this world, which we must leave behind us, and if we have only occasional thoughts of things above? I shall elsewhere show, if God will, how men may be spiritually minded in their earthly affairs. If some relief may not be thence obtained, I cannot tell what to say or answer for them whose thoughts of spiritual things do not hold proportion with, yea, exceed, them which they lay out about their callings.
This whole rule is grounded on that of our Savior, <400631>Matthew 6:31,33,34,
"Take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? But seek ye first the
373
kingdom of God, and his righteousness; and all these things shall be added unto you. Take therefore no thought for the morrow."
When we have done all we can, when we have made the best of them we are able, all earthly things, as unto our interest in them, amount to no more but what we eat, what we drink, and wherewith we are clothed. About these things our Savior forbids us to take any thought, not absolutely, but with a double limitation; as, -- First, That we take no such thought about them as should carry along with it a disquietude of mind, through a distrust of the fatherly care and providence of God. This is the design of the context. Secondly, No thought that, for constancy and engagement of spirit, should be like unto those which we ought to have about spiritual things. "Seek ye first the kingdom of God, and his righteousness," Let that be the principal thing in your thoughts and consciences. We may therefore conclude that at least they must hold an exceeding proportion with them.
Let a man industriously engaged in the way of his calling try himself by this rule every evening. Let him consider what have been his thoughts about his earthly occasions and what about spiritual things, and thereon ask of himself whether he be spiritually minded or no. Be not deceived; "as a man thiaketh, so is he." And if we account it a strange thing that our thoughts should be more exercised about spiritual things than about the affairs of our callings, we must not think it strange if, when we come to the trial, we cannot find that we have either "life" or "peace."
Moreover, it is known how often, when we are engaged in spiritual duties, other thoughts will interpose, and impose themselves on our minds. Those which are about men's secular concernments will do so. The world will frequently make an inroad on the way to heaven, to disturb the passengers and wayfaring men. There is nothing more frequently complained of by such as are awake unto their duty and sensible of their weakness. Call to mind, therefore, how often, on the other hand, spiritual thoughts do interpose, and, as it were, impose themselves on your minds whilst you are engaged in your earthly affairs. Sometimes no doubt but with all that are true believers it is so. "Or ever I was aware," saith the spouse, "my soul made me as the chariots of Ammi-nadib," <220612>Song of Solomon 6:12. Grace in her own soul surprised her into a ready, willing frame unto spiritual communion with Christ, when she was intent on other occasion.
374
But if these thoughts of heavenly things so arising in us bear no proportion with the other sort, it is an evidence what frame and principle is predominant in us.
(2.) There are a multitude of thoughts in the minds of men which are vain, useless, and altogether unprofitable. These ordinarily, through a dangerous mistake, are looked on as not sinful, because, as it is supposed, the matter of them is not so; and therefore men rather shake them off for their folly than their guilt. But they arise from a corrupt fountain, and woefully pollute both the mind and conscience. Wherever there are "vain thoughts," there is sin, Jeremiah 4:14. Such are those numberless imaginations whereby men fancy themselves to be what they are not, to do what they do not, to enjoy what they enjoy not, to dispose of themselves and others at their pleasure. That our nature is liable unto such a pernicious folly, which some of tenacious fancies have turned into madness, we are beholding alone to our cursed apostasy from God, and the vanity that possessed our minds thereon. Hence the prince of Tyrus thought he was a god, and "sat in the seat of God," <262802>Ezekiel 28:2. So it hath been with others, And in those in whom such imaginations are kept unto some better order and bounds, yet, being traced unto their original, they will be found to spring some of them immediately from pride, some from sensual lusts, some from the love of the world, all from self, and the old ambition to be as God, to dispose of all things as we think meet. I know no greater misery or punishment in this world than the debasing of our nature to such vain imaginations, and a perfect freedom from them is a part of the blessedness of heaven. It is not my present work to show how sinful they are; let them be esteemed only fruitless, foolish, vain, and ludicrous. But let men examine themselves what number of these vain, useless thoughts night and day do rove up and down in their minds. If now it be apprehended too severe, that men's thoughts of spiritual things should exceed them that are employed about their lawful callings, let them consider what proportion they bear unto those that are vain and useless. Do not many give more time unto them than they do unto holy meditations, without an endeavor to mortify the one or to stir up and enliven the other? are they not more wonted to their seasons than holy thoughts are? And shall we suppose that those with whom it is so are spiritually minded
375
(3.) There are thoughts that are formally evil; they are so in their own nature, being corrupt contrivances to fulfill the desires of the flesh in the lusts thereof. These also will attempt the minds of believers. But they are always looked on as professed enemies to the soul, and are watched against. I shall not, therefore, make any comparison between them and spiritual thoughts, for they abound only in them that are carnally minded.
2. The second rule to this purpose is, That we should consider whether thoughts of spiritual things do constantly take possession of their proper seasons. There are some times and seasons in the course of men's lives wherein they retire themselves unto their own thoughts. The most busied men in the world have some times of thinking unto themselves; and those who design no such thing, as being afraid of coming to be wiser and better than they are, do yet spend time therein whether they will or no. But they who are wise will be at home as much as they can, and have as many seasons for such their retirements as is possible for them to attain. If that man be foolish who busieth himself so much abroad in the concerns of others that he hath no time to consider the state of his own house and family, much more is he so who spendeth all his thoughts about other things, and never makes use of them in an inquiry how it is with himself and his own soul. However, men can hardly avoid but that they must have some seasons, partly stated, partly occasional, wherein they entertain themselves with their own thoughts. The evening and the morning, the times of waking on the bed, those of the necessary cessation of all ordinary affairs, of walking, journeying, and the like, are such seasons.
If we are spiritually minded, if thoughts of spiritual things do abound in us, they will ordinarily, and that with constancy, possess these seasons, look upon them as those which are their due, which belong unto them; for they are expressly assigned unto them in the way of rule, expressed in examples and commands. See <191607>Psalm 16:7,8; 92:2; <050607>Deuteronomy 6:7. If they are usually given up unto other ends and occasions, are possessed with thoughts of another nature, it is an open evidence that spiritual thoughts have but little interest in our minds, little prevalency in the conduct of our souls. It is our duty to afford unto them stated times, taken away from other affairs that call for them; but if, instead thereof, we rob them of what is as it were their own, which no other things or business can lay any just claim unto, how dwelleth the love of spiritual things in us? Most
376
professors are convinced that it is their duty to pray morning and evening, and it is to be wished that they were all found in the practice of it; but if ordinarily they judge themselves in the performance of that duty to be discharged from any farther exercise of spiritual thoughts, applying them unto things worldly, useless, or vain, they can make no pretense to be spiritually minded.
And it must be observed (which will be found to be true), that if the seasons which are as it were due unto such meditations be taken from them, they will be the worst employed of all the minutes of our lives. Vain and foolish thoughts, corrupt imaginations, will make a common haunt unto the minds of men in them, and habituate themselves unto an expectation of entertainment, whence they will grow importunate for admission. Hence, with many, those precious moments of time which might greatly influence their souls unto life and peace, if they were indeed spiritually minded, make the greatest provision for their trouble, sorrow, and confusion; for the vain and evil thoughts which some persons do accustom themselves unto in such seasons are, or ought to be, a burden upon their consciences more than they can bear. That which providence tenders unto their good is turned into a snare; and God doth righteously leave them unto the fruits of their own folly who so despise his gracious provision for their good. If we cannot afford unto God our spare time, it is evident that indeed we can afford nothing at all. <330201>Micah 2:1, "They devise iniquity upon their beds," -- the season proper for holy contemplation they make use of to fill their minds with wicked imaginations; "and when the morning is light they practice it," walking all day on all occasions suitably unto their devices and imaginations of the night. Many will have cause to complain unto eternity of those leisure times, which might have been improved for their advantage unto eternal blessedness.
If we intend, therefore, to maintain a title unto this grace of being spiritually minded, if we would have any evidence of it in ourselves, -- without which we can have none of life or peace, and what we pretend thereof is but an effect of security, -- we must endeavor to preserve the claim and right of spiritual thoughts unto such seasons, and actually put them in possession of them.
377
3. Consider how we are affected with our disappointments about these seasons. Have we by negligence, by temptations, have we by occasional diversions or affairs of life, been taken off from thoughts of God, of Christ, of heavenly things, when we ought to have been engaged in them? how are we affected with a view hereof? A carnal mind is well enough satisfied with the omission of any duty, so it have the pretense of a necessary occasion. If it hath lost a temporal advantage through attendance unto a spiritual duty, it will deeply reflect upon itself, and, it may be, like the duty the worse afterward. But a gracious soul, one that is truly spiritually minded, will mourn under a review of such omissions, and by every one of them is stirred up unto more watchfulness for the future. "Alas," will it say, "how little have I been with Christ this day! how much time hath passed me without a thought of him! How foolish was I to be wanting to such or such an opportunity! I am in arrears unto myself, and have no rest until I be satisfied."
I say, if indeed we are spiritually minded, we will duly and carefully call over the consideration of those times and seasons wherein we ought to have exercised ourselves in spiritual thoughts, and if we have lost them, or any of them, mourn over our own negligence. But if we can omit and lose such seasons or opportunities from time to time without regret or selfreflection, it is to be feared that we wax worse and worse. Way will be made hereby for farther omissions, until we grow wholly cold about them.
And, indeed, that woful loss of time that is found amongst many professors is greatly to be bewailed. Some lose it on themselves, by a continual track of fruitless, impertinent thoughts about their own concerns; some in vain converse with others, wherein for the most part they edify one another unto vanity. How much of this time might, nay ought to be redeemed for holy meditation! The good Lord make all professors sensible of their loss of former seasons, that they may be the more watchful for the future in this great concernment of their souls! Little do some think what light, what assurance, what joy, what readiness for the cross or for heaven, they might have attained, had they laid hold on all just seasons of exercising their thoughts about spiritual things which they have enjoyed, who now are at a loss in all, and surprised with every fear or difficulty that doth befall them.
378
This is the first thing that belongs unto our being spiritually minded: for although it doth not absolutely or essentially consist therein, yet it is inseparable from it, and the most undeceiving indication of it; and thus of abounding and abiding in thoughts about spiritual things, such as arise and spring naturally from a living principle, a spiritual frame and disposition of heart within.
379
CHAPTER 5.
The objects of spiritual thoughts, or what they are conversant about, evidencing them in whom they are to be spiritually minded -- Rules directing unto steadiness in the contemplation of heavenly things -- Motives to fix our thoughts with steadiness in them.
BEFORE I proceed unto the next general head, and which is the principal thing, the foundation of the grace and duty inquired after, some things must be spoken to render what hath been already insisted on yet more particularly useful; and this is, to inquire what are, or what ought to be, the special objects of those thoughts which, under the qualifications laid down, are the evidences of our being spiritually minded. And, it may be, we may be useful unto many herein, by helping them to fix their minds, which are apt to rove into all uncertainty: for this is befallen us, through the disorder and weakness of the faculties of our souls, that sometimes what the mind guides, leads, and directs unto, in things spiritual and heavenly, our wills and affections, through their depravation and corruption, will not comply withal, and so the good designings of the mind are lost; sometimes what the will and affections are inclined unto and ready for, the mind, through its weakness and inconstancy, cannot lead them to the accomplishment of. So to will is present with us, but how to perform that will we know not. So many are barren in this duty because they know not what to fix upon, nor how to exercise their thoughts when they have chosen a subject for their meditations. Hence they spend their time in fruitless desires that they could use their thoughts unto more purpose, rather than make any progress in the duty itself. They tire themselves, not because they are not willing to go, but because they cannot find their way. Wherefore, both these things shall be spoken unto, both what are the proper objects of our spiritual thoughts, and how we may be steady in our contemplation of them. And I shall unto this purpose first give some general rules, and then some particular instances in way of direction: --
1. Observe the especial calls of providence, and apply your minds unto thoughts of the duties required in them and by them. There is a voice in all signal dispensations of providence:
380
"The LORD's voice crieth unto the city, and the man of wisdom shall see thy name: hear ye the rod, and who hath appointed it," <330609>Micah 6:9.
There is a call, a cry in every rod of God, in every chastising providence, and therein [he] makes a declaration of his name, his holiness, his power, his greatness. This every wise, substantial man will labor to discern, and so comply with the call. God is greatly provoked when it is otherwise:
"LORD, when thy hand is lifted up, they will not see: but they shall see, and be ashamed," <232611>Isaiah 26:11.
If, therefore, we would apply ourselves unto our present duty, we are wisely to consider what is the voice of God in his present providential dispensations in the world. Hearken not unto any who would give another interpretation of them, but that they are plain declarations of his displeasure and indignation against the sins of men. Is not his wrath in them revealed from heaven against the ungodliness of men, especially such as retain the truth in unrighteousness, or false, hypocritical professors of the gospel? Doth he not also signally declare the uncertainty and instability of earthly enjoyments, from life itself to a shoe-latchet? as also how vain and foolish it is to adhere inordinately unto them? The fingers that appeared writing on the wall the doom of Belshazzar did it in characters that none could read, and words that none could understand, but Daniel; but the present call of God in these things is made plain upon tables, that he may run who readeth it. If the heavens gather blackness with clouds, and it thunder over us, if any that are on their journey will not believe that there is a storm coming, they must bear the severity of it.
Suppose, then, this to be the voice of providence, suppose there be in it these indications of the mind and will of God, what are the duties that we are called unto thereby? They may be referred unto two heads: --
(1.) A diligent search into ourselves, and a holy watch over ourselves, with respect unto those ways and sins which the displeasure of God is declared against. That present providences are indications of God's anger and displeasure, we take for granted. But when this is done, the most are apt to cast the causes of them on others, and to excuse themselves. So long as they see others more wicked and profligate than themselves, openly guilty
381
of such crimes as they abhor the thoughts of, they cast all the wrath on them, and fear nothing but that they shall suffer with them. But, alas! when the storm came on the ship at sea, wherein there was but one person that feared God, upon an inquiry for whose sake it came, the lot fell on him, <320107>Jonah 1:7. The cause of the present storm may as well be the secret sins of professors as the open provocations of ungodly men. God will punish severely those which he hath known, <300302>Amos 3:2. It is therefore certainly our duty to search diligently, that nothing be found resting in us against which God is declaring his displeasure. Take heed of negligence and security herein. When our Savior foretold his disciples that "one of them should betray him," he who alone was guilty was the last that said, "Master, is it I?" Let no ground of hopes you have of your spiritual condition and acceptance with God, no sense of your sincerity in any of your duties, no visible difference between you and others in the world, impose themselves on your minds to divert them from diligence in this duty. "The LORD's voice crieth unto the city, and the man of wisdom will see his name."
(2.) A diligent endeavor to live in a holy resignation of our persons, our lives, our families, all our enjoyments, unto the sovereign will and wisdom of God, so as that we may be in readiness to part with all things upon his call without repining. This, also, is plainly declared in the voice of present providences. God is making wings for men's riches, he is shaking their habitations, taking away the visible defenses of their lives, proclaiming the instability and uncertainty of all things here below; and if we are not minded to contend with him, we have nothing left to give us rest and peace for a moment but a holy resignation of all unto his sovereign pleasure.
Would you now know what you should fix and exercise your thoughts upon, so as that they may be evidences of your being spiritually minded? I say, be frequently conversant in them about these things. They lie before you, they call upon you, and will find you a just employment. Count them part of your business, allow them some part of your time, cease not until you have the testimony of your consciences that you have in sincerity stated both these duties in your minds; which will never be done without many thoughts about them. Unless it be so with you, God will be greatly displeased at the neglect of his coming and call, now it is so plain and articulate. Fear the woful dooms recorded, <200124>Proverbs 1:24-31, <236512>Isaiah
382
65:12, 66:4, to this purpose. And if any calamity, public or private, do overtake you under a neglect of these duties, you will be woefully surprised, and not know which way to turn for relief. This, therefore, is the time and season wherein you may have an especial trial and experiment whether you be spiritually minded or no. It is the wisdom of faith to excite and draw forth grace into exercise, according unto present occasions. If this grace be habitually resident in you, it will put itself forth in many thoughts about these present duties.
But, alas! for the most part, men are apt to walk contrary to God in these things, as the wisdom of the flesh is contrary unto him in all things. A great instance we have with respect unto these duties, especially the latter of them; for, --
[1.] Who almost makes a diligent search into and trial of his heart and ways with respect unto the procuring causes of the displeasure and judgments of God? Generally, when the tokens and evidences of them do most abound, the world is full of outrageous, provoking sins. These visibly proclaim themselves to be the causes of the "coming of the wrath of God on the children of disobedience." Hence most men are apt to cast the whole reason of present judgments upon them, and to put it wholly from themselves Hence, commonly, there is never less of self-examination than when it is called for in a peculiar manner. But as I will not deny but that the open, daring sins of the world are the procuring cause of the wrath of God against it in temporal judgments, so the wisest course for us is to refer them unto the great judgment of the last day. This the apostle directs us unto, 2<530106> Thessalonians 1:6-10. Our duty it is to consider on what account "judgment begins at the house of God," and to examine ourselves with respect thereunto.
[2.] Again, the other part of our present duty, in compliance with the voice of providence, is an humble resignation of ourselves and all our concernments unto the will of God, sitting loose in our affections from all earthly, temporal enjoyments. This we neither do nor can do, let us profess what we will, unless our thoughts are greatly exercised about the reasons for it and motives unto it; for this is the way whereby faith puts forth its efficacy unto the mortification of self and all earthly enjoyments. Wherefore, without this we can make no resignation of ourselves unto the
383
will of God. But, alas! how many at present do openly walk contrary unto God herein! The ways, the countenances, the discourses of men, do give evidence hereunto. Their love unto present things, their contrivances for their increase and continuance, do grow and thrive under the calls of God to the contrary. So it was of old: "They did eat, they drank, they married wives, they were given in marriage, until the day that Noah entered the ark." Can the generality of professors at this day give testimony unto the exercise of their thoughts upon such things as should dispose them unto this holy resignation? that they meditate on the calls of God, and thence make themselves ready to part with all at his time and pleasure? How can persons pretend to be spiritually minded, the current of whose thoughts lies in direct contrariety unto the mind of God ?
Here lies the ground of their self-deceivings: They are professors of the gospel in a peculiar manner, they judge themselves believers, they hope they shall be saved, and have many evidences for it. But one negative evidence will render a hundred that are positive useless. "All these things have I done," saith the young man. "Yet lackest thou one thing," saith the Savior. And the want of that one rendered his "all things" of no avail unto him. Many things you have done, many things you do, many grounds of hope abide with you, neither yourselves nor others do doubt of your condition; but are you spiritually minded? If this one thing be wanting, all the rest will not avail you; you have, indeed, neither life nor peace. And what grounds have you to judge that you are so, if the current of your thoughts lies in direct contrariety unto the present calls of God? If, at such a time as this is, your love to the world be such as ever it was, and perhaps increased; if your desires are strong to secure the things of this life unto you and yours; if the daily contrivance of your minds be not how you may attain a constant resignation of yourselves and your all unto the will of God, which will not be clone without much thoughtfulness and meditations on the reasons of it and motives unto it, -- I cannot understand how you can judge yourselves to be spiritually minded.
If any, therefore, shall say that they would abound more in spiritual thoughts, only they know not what to fix them upon, I propose this in the first place, as that which will lead them unto the due performance of present duties.
384
2. The special trials and temptations of men call for the exercise of their thoughts in a peculiar manner with respect unto them. If a man hath a bodily disease, pain, or distemper, it will cause him to think much of it whether he will or no, at least, if he be wise he will so do; nor will he always be complaining of the smart, but he will inquire into the causes, and seek their removal. Yet are there some distempers, as lethargies, which in their own nature take away all sense and thoughts of themselves; and some are of such a slow, secret progress, as hectic fevers, that they are not taken notice of; -- but both these are mortal. And shall men be more negligent about the spiritual distempers of their souls, so as to have multiplied temptations, the cause of all spiritual diseases, and take no thought about them? Is it not to be feared that where it is so, they are such as either in their own nature have deprived them of spiritual sense, or by their deceitfulness are leading on insensibly unto death eternal? Not to have our minds exercised about these things is to be stupidly secure, <202334>Proverbs 23:34,35.
There is, I confess, some difficulty in this matter, how to exercise our thoughts aright about our temptations; for the great way of the prevalency of temptations is by stirring up multiplied thoughts about their objects, or what they do lead unto. And this is done or occasioned several ways: --
(1.) From the previous power of lust in the affections. This will fill the mind with thoughts. The heart will coin imaginations in compliance therewith. They are the way and means whereby lust draws away the heart from duty and enticeth unto sin, <590114>James 1:14; the means at least whereby men come to have "eyes full of adultery," 2<610214> Peter 2:14, or to live in constant contemplation of the pleasures of sin.
(2.) They arise and are occasioned by renewed representations of the object of sin. And this is twofold: --
[1.] That which is real, as Achan saw the wedge of gold and coveted it, <060721>Joshua 7:21; <202331>Proverbs 23:31. Against this is that prayer of the psalmist, "Turn away mine eyes from beholding vanity;" and the covenant of Job, chapter <183101>31:1.
[2.] Imaginary, when the imagination, being tainted or infected by lust, continually represents the pleasure of sin and the actings of it unto the
385
mind. Herein do men "make provision for the flesh, to fulfill the lusts thereof," <451301>Romans 13:16.
(3.) From the suggestions of Satan, who useth all his wiles and artifices to stir up thoughts about that sin whereunto the temptation leads. And temptation seldom fails of its end, when it can stir up a multitude of unprofitable thoughts about its object; for when temptations do multiply thoughts about sin, proceeding from some or all of these causes, and the mind hath wonted itself to give them entertainment, those in whom they are do want nothing but opportunities and occasions, taking off the power of outward restraints, for the commission of actual sin. When men have so devised mischief, "they practice it" when it is "in the power of their hand," <330201>Micah 2:1. It is no way safe to advise such persons to have many thoughts about their temptations; they will all turn to their disadvantage.
I speak unto them only unto whom their temptations are their affliction and their burden. And such persons also must be very careful how they suffer their thoughts to be exercised about the matter of their temptation, lest it be a snare and be too hard for them. Men may begin their thoughts of any object with abhorrency and detestation, and, if it be a case of temptation, end them in complacency and approbation. The deceitfulness of sin lays hold on something or other that lust in the mind stays upon with delectation, and so corrupts the whole frame of spirit which began the duty. There have been instances wherein persons have entered with a resolution to punish sin, and have been ensnared by the occasion unto the commission of the sin they thought to punish. Wherefore, it is seldom that the mind of any one exercised with an actual temptation is able safely to conflict with it, if it entertain abiding thoughts of the matter of it or of the sin whereunto it leads; for sin hath "mille nocendi artes," and is able to transfuse its poison into the affections from every thing it hath once made a bait of, especially if it have already defiled the mind with pleasing contemplations of it. Yea, oftentimes a man, that hath some spiritual strength, and therein engageth unto the performance of duties, if in the midst of them the matter of his temptation is so presented unto him as to take hold of his thoughts, in a moment, as if he had seen (as they say) Medusa's head, is turned into a stone; his spirits are all frozen, his strength is gone, all actings of grace do cease, his armor falls from him, and
386
he gives up himself a prey to his temptation. It must be a new supply of grace that can give him any deliverance. Wherefore, whilst persons are exercised with any temptation, I do not advise them to be conversant in their thoughts about the matter of it; for sometimes remembrances of former satisfaction of their lusts, sometimes present surprisals, with the suitableness of it unto corruption not yet mortified, sometimes the craft of Satan fixing their imagination on it, will be too hard for them, and carry them unto a fresh compliance with that sin which they would be delivered from.
But this season calls in an especial manner for the exercise of the thoughts of men about the ways and means of deliverance from the snare wherein they are taken, or the danger they find themselves exposed unto. Think of the guilt of sin, that you may be humbled. Think of the power of sin, that you may seek strength against it. Think not of the matter of sin, the things that are in the world suited unto "the lust of the flesh, the lust of the eyes, and the pride of life," lest you be more and more entangled. But the present direction is, Think much of the ways of relief from the power of your own temptation leading unto sin. But this, men, unless they are spiritually minded, are very loath to come unto. I speak not of them that love their shackles, that glory in their yoke, that like their temptations well enough, as those which give the most satisfactory entertainment unto their minds. Such men know not well what to do unless they may in their minds converse with the objects of their lusts, and do multiply thoughts about them continually. The apostle calls it "making provision for the flesh to fulfill the lusts thereof." Their principal trouble is, that they cannot comply with them to the utmost, by reason of some outward restraints. These dwell near unto those fools who make a mock of sin, and will ere long take up their habitation among them.
But I speak, as I said before, of them only whose temptations are their afflictions, and who groan for deliverance from them. Acquaint such persons with the great, indeed only, way of relief in this distress, as it is expressed, <580217>Hebrews 2:17,18,
"He is a merciful and faithful high priest in things pertaining unto God; for in that he himself hath suffered being tempted, he is able to succor them that are tempted;"
387
and chapter <580415>4:15,16, "We have not an high priest that cannot be touched with the feeling of our infirmities, but was in all points tempted like as we are, yet without sin; let us therefore come boldly unto the throne of grace, that we may obtain mercy, and find grace to help in time of need;" -- let them know that the only way for their deliverance is by acting faith in thoughts on Christ, his power to succor them that are tempted, with the ways whereby he administereth a sufficiency of grace unto that end, retreating for relief unto him on the urgency of temptations; -- they can hardly be brought unto a compliance therewithal. They are ready to say, "`Are not Abana and Pharpar, rivers of Damascus, better than all the waters of Israel?' Is it not better to betake ourselves and to trust unto our own promises, resolutions, and endeavors, with such other ways of escape as are in our own power?" I shall speak nothing against any of them in their proper place, so far as they are warranted by Scripture rule. But this I say, none shall ever be delivered from perplexing temptations, unto the glory of God and their own spiritual advantage, but by the acting and exercising of faith on Christ Jesus and the sufficiency of his grace for our deliverance: But when men are not spiritually minded, they cannot fix their thoughts on spiritual things. Therefore do men daily pine away under their temptations; they get ground upon them, until their breach grows great like the sea, and there be no healing of it.
I mention this only to show the weight and necessity of the duty proposed; for when men under the power of conviction are pressed with temptation, they will do any thing rather than betake themselves unto the only efficacious relief. Some will groan and cry out under their vexation from the torture they are put into in the conflict between their temptations and convictions; some will betake themselves unto the pretended relief that any false religion tenders unto them; but to apply themselves in thoughts of faith unto Jesus Christ, whose grace alone is sufficient for all, that they will not be persuaded unto.
We are all of us liable unto temptations. Those who are not sensible of it are under the power of what the temptation leads unto. And they are of two sorts: -- First, such as are extraordinary, when the hand of God is in them in a peculiar manner for our rebuke. It is true, God tempts none, as temptation formally leads unto sin; but he orders temptations so far forth as they are afflictive and chastisements. Thus it is when he suffers an
388
especial corruption within to fall in conjunction with an especial temptation without, and to obtain a prevalency thereby. Of these there is no doubt but any man not judicially hardened may know both his disease and the remedy. But that ordinary course of temptations which we are exercised withal needs a diligent attendance for their discovery, as well as for our deliverance from them. And it is to be feared that many are kept in spiritual weakness, useless, and in darkness, all their days, through the power of their temptations, yet never know what they are or wherein they consist. These gray hairs are sprinkled on them, yet they know it not. Some approve themselves in those very things and ways which are their temptations. Yet in the exercise of due watchfulness, diligence, and prudence, men may know both the plague of their own hearts in their prevailing corruptions, and the ways whereby it is excited through temptation, with the occasions it makes use of and the advantages it takes. For instance, one may have an eminency in gifts, and usefulness or success in his labors, which give him great acceptance with others. Such an one shall hardly avoid a double temptation, -- first, of spiritual pride and selfexaltation. Hence the apostle will not admit "a novice," one unexperienced in the ways of grace and deceits of sin, into the office of the ministry, lest he should be "lifted up with pride," and "fall into the condemnation of the devil," 1<540306> Timothy 3:6; he himself was not without danger hereof, 2<471201> Corinthians 12:1-7. The best of men can hardly fortify their minds against the secret workings of pride upon successes and applause, unless they keep themselves constantly balanced with thoughts of their own vileness in the sight of God. And, secondly, remissness unto exact, universal mortification, which they countenance themselves against by their acceptance and success above others in the ministry. It were much to be desired that all who are ministers would be careful in these things; for although some of us may not much please others, yet we may so far please ourselves as to expose our souls unto these snares. And the effects of negligence herein do openly appear unto the disadvantage of the gospel. Others are much conversant in the world and the affairs of it. Negligence as unto a spiritual watch, vanity in converse, love of earthly things, with conformity unto the world, will on all occasions impose themselves upon them. If they understand not their temptations herein, spiritual mindedness will be impaired in them continually. Those that are rich have their especial temptations, which for the most part are many, plausible,
389
and effectual; and those that are poor have theirs also. The snares of some lie in their constitutions; of others, in their society; of most, in the various circumstances of life. Those who are upon their watch in any due measure, who exercise any wisdom or observation concerning themselves, may know wherein their temptations do lie, what are the advantages whereby they perplex their minds and endanger their souls.
In these cases, generally, men are taught what are the ways and means of their deliverance and preservation. Wherefore there are three things required unto this duty, and spiritual wisdom unto them all: --
(1.)To know what are the especial temptations from whence you suffer, and whereby the life of God is obstructed in you. If this be neglected, if it be disregarded, no man can maintain either life or peace, or is spiritually minded.
(2.) To know your remedy, your relief, wherein alone it doth consist. Many duties are required of us unto this end, and are useful thereunto; but know assuredly that no one of them, not all of them in conjunction, will bring in relief, unto the glory of God and your own peace, without application by faith unto Him who "is able to succor them that are tempted." Wherefore,
(3.) Herein lies your great duty with respect unto your temptations, namely, in a constant exercise of your thoughts on the love, care, compassion, and tenderness of Christ, with his ability to help, succor, and save them that do believe, so as to strengthen your faith and trust in him; which will assuredly prove successful and victorious.
The same duty is incumbent on us with respect unto any urgent prevalent general temptation. There are seasons wherein an hour of temptation comes on the earth to try them that dwell therein. What if a man should judge that now it is such an hour, and that the power of darkness is put forth therein? What if he should be persuaded that a general security, coldness, deadness, and decay in grace, especially as to the vigorous actings of zeal, love, and delight in God, with an indifferency unto holy duties, are the effects of this hour of temptation? I do not say determinately that so it is; let others judge as they see cause: but if any one do so judge, undoubtedly it is his duty to be exercised in his thoughts how
390
he may escape in this day of trial, and be counted worthy to stand before the Son of man. He will find it his concernment to be conversant in his mind with the reasons and motives unto watchfulness, and how he may obtain such supplies of grace as may effectually preserve him from such decays.
3. All things in religion, both in faith and practice, are to be the objects of such thoughts. As they are proposed or occur in our minds in great variety, on all sorts of occasions, so we ought to give them entertainment in our meditations. To hear things, to have them proposed unto us, it may be in the way of a divine ordinance, and to let them slip out, or flow from us as water that is poured into a leaking vessel, is the ruin of many souls. I shall therefore choose out some instances, as was before proposed, of those things which I judge that they who would be spiritually minded ought to abide and abound in thoughts concerning.
It is our duty greatly to mind the things that are above, eternal things, both as unto their reality, their present state, and our future enjoyment of them. Herein consists the life of this grace and duty. To be heavenly minded, -- that is, to mind the things of heaven, -- and to be spiritually minded, is all one; or it is the effect of being spiritually minded as unto its original and essence, or the first proper actings of it. It is the cause of it as unto its growth and degrees, and it is the evidence of it in experience. Nor do I understand how it is possible for a man to place his chief interest in things above, and not have many thoughts of them. It is the great advice of the apostle, on a supposition of our interest in Christ and conformity unto him, <510301>Colossians 3:1,2,
"If ye then be risen with Christ, seek those things which are above, where Christ sitteth on the right hand of God. Set your affection on"
(or your thoughts), mind much, "things above." It becomes those who, through the virtue of the resurrection of Christ, are raised unto newness of life to have their thoughts exercised on the state of things above, with respect unto the presence of Christ among them. And the singular use of our prospect into these things, or our meditations on them, he instructs us in: 2<470416> Corinthians 4:16-18,
391
"For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal."
Not to faint under the daily decays of our outward man, and the approaches of death thereby, to bear afflictions as things light and momentary, to thrive under all in the inward man, are unspeakable mercies and privileges. Can you attain a better frame? Is there any thing that you would more desire, if you are believers? Is it not better to have such a mind in us than to enjoy all the peace and security that the world can afford? One principal means whereby we are made partakers of these things is a due meditation on things unseen and eternal. These are the things that are within the veil, whereon we ought to cast the anchor of our hope in all the storms we meet withal, <580619>Hebrews 6:19,20, whereof we shall speak more afterward.
Without doubt, the generality of Christians are greatly defective in this duty, partly for want of light into them, partly for want of delight in them; they think little of an eternal country. Wherever men are, they do not use to neglect thoughts of that country wherein their inheritance lies. If they are absent from it for a season, yet will they labor to acquaint themselves with the principal concernments of it. But this heavenly country, wherein lies our eternal inheritance, is not regarded. Men do not exercise themselves as they ought unto thoughts of things eternal and invisible. It were impossible, if they did so, that their minds should be so earthly, and their affections cleave so as they do unto present things. He that looks steadily on the sun, although he cannot bear the lustre of its beams fully, yet his sight is so affected with it that when he calls off his eyes from it, he can see nothing as it were of the things about him; they are all dark unto him. And he who looks steadily in his contemplations on things above, eternal things, though he cannot comprehend their glory, yet a veil will be cast by it on all the desirable beauties of earthly things, and take off his affections from them.
392
Men live and act under the power of a conviction that there is a state of immortality and glory to come. With a persuasion hereof they much relieve themselves in their sorrows, sufferings, and temptations; yet with many it is only a reserve when they can be here no more. But as unto daily contemplation of the nature and causes of it, or as unto any entrance into it by faith and hope, the most are strangers thereunto. If we are spiritually minded, nothing will be more natural unto us than to have many thoughts of eternal things, as those wherein all our own principal concerns do lie, as well as those which are excellent and glorious in themselves. The direction thereon is, that we would make heavenly things, the things of the future state of blessedness and glory, a principal object of our thoughts, that we would think much about them, that we would meditate much upon them. Many are discouraged herein by their ignorance and darkness, by their want of due conceptions and steady apprehensions of invisible things. Hence one of these two things doth befall them when they would meditate on things above: --
1. The glory of them, the glory of God in them, being essentially infinite and incomprehensible, doth immediately overwhelm them, and, as it were, in a moment put them unto an utter loss, so that they cannot frame one thought in their minds about them. Or,
2. They want skill and ability to conceive aright of invisible things, and to dispose of them in such order in their minds as that they may sedately exercise their thoughts about them. Both these shall be afterward spoken unto. At present I shall only say, that, --
Whosoever shall sincerely engage in this duty according unto what he hath, and shall abide constant therein, he will make such a refreshing progress in his apprehension of heavenly things as he will be greatly satisfied withal. We are kept in darkness, ignorance, and unsteadiness of meditations about them, not from the nature of the things themselves, but from our own sloth, negligence, and readiness to be turned aside by apprehensions of difficulties, of the lion in the way. Wherefore, I shall consider two things:
(1.) What are the principal motives unto this duty of fixing our thoughts on the things that are above, and the advantages which we receive thereby.
393
(2.) Give some directions how, and on what in particular, we may exercise our thoughts on those things above: --
(1.) [1.] Faith will be increased and strengthened by it. Invisible things are the proper objects of faith. It is "the evidence of things not seen," <581101>Hebrews 11:1. Wherefore, in our thoughts of them faith is in its proper exercise; which is the principal means of its growth and increase. And hereon two things will ensue: --
1st. The soul will come unto a more satisfactory, abiding sense of the reality of them. Things of imagination, which maintain a value of themselves by darkness, will not bear a diligent search into them. They lose of their reputation on every serious inquiry. If rational men would but give themselves the liberty of free indagation by their own thoughts, it would quickly cashier the fool's paradise of Mohammed, the purgatory of the Papists, and all such creatures of imagination and superstition. But where things are real and substantial, the more they are inquired into, the more they evidence their being and subsistence. It is not, therefore, every profession of a faith of a future state of blessedness that will realize it in our minds; and therefore, for the most part, it is rather a notion that men have of heavenly things, which they do not contradict, than any solid satisfaction in or spiritual sense of their reality: for these are things that "eye hath not seen, nor ear heard, nor will enter into the heart of man to conceive," -- whose existence, nature, and real state, are not easily comprehended. But through the continual exercise of holy thoughts about them, the soul obtains an entrance into the midst of them, finding in them both durable substance and riches. There is no way, therefore, to strengthen faith unto any degree but by a daily contemplation on the things themselves. They who do not think of them frequently shall never believe them sincerely. They admit not of any collateral evidence, where they do not evidence themselves unto our souls. Faith, as we said, thus exercised, will give them a subsistence; not in themselves, which they have antecedent thereunto, but in us, in our hearts, in the minds of them that do believe. Imagination creates its own object; faith finds it prepared beforehand. It will not leave a bare notion of them in the understanding, but give them a spiritual subsistence in the heart, as Christ himself dwells in our hearts by faith. And there are two things that will discover this subsistence of them in us: --
394
(1st.) When we find them in a continual readiness to rise up in our minds on all occasions wherein the thoughts and remembrance of them are needful and useful unto us. There are many seasons (some whereof shall be immediately spoken unto) and many duties, wherein and whereunto the faith and thoughts of things invisible and eternal are needful unto us, so as that we cannot fill up those seasons nor perform those duties in a due manner without them. If on all such occasions they do, from the inward frame of our minds, present themselves unto us, or, through our acquaintance and familiarity with them, we recur in our thoughts unto them, they seem to have a real subsistence given unto them in our souls. But if on such occasions, wherein alone they will yield us help and relief, we accustom ourselves to other thoughts, if those concerning them are, as it were, out of the way, and arise not in our minds of their own accord, we are yet strangers unto this effect of faith.
(2dly.) They are realized unto us, they have a subsistence in us, when the soul continually longeth to be in them. When they have given such a relish unto our hearts, as the first-fruits of glory, that we cannot but desire on all opportune occasions to be in the full enjoyment of them, faith seems to have had its effectual work herein upon us. For want of these things do many among us walk in disconsolation all their days.
2dly. It will gradually give the heart an acquaintance with the especial nature and use of these things. General thoughts and notions of heaven and glory do but fluctuate up and down in the mind, and very little influence it unto other duties; but assiduous contemplation will give the mind such distinct apprehensions of heavenly things as shall duly affect it with the glory of them.
The more we discern of the glory and excellency of them in their own nature; of their suitableness unto ours, as our only proper rest and blessedness, as the perfection and complement of what is already begun in us by grace; of the restless tendency of all gracious dispositions and inclinations of our hearts towards their enjoyment, -- the more will faith be established in its cleaving unto them. So in the contemplation of these things consists the principal food of faith, whereby it is nourished and strengthened. And we are not to expect much work where there is not
395
provision of proper food for them that labor. No wonder if we find faith faint and weak in the work it hath to do, which ofttimes is great and weighty, if we neglect to guide it daily unto that which should administer strength unto it.
[2.] It will give life and exercise unto the grace of hope. Hope is a glorious grace, whereunto blessed effects are ascribed in the Scripture, and an effectual operation unto the supportment and consolation of believers. By it are we purified, sanctified, saved. And, to sum up the whole of its excellency and efficacy, it is a principal way of the working of Christ as inhabiting in us: <510127>Colossians 1:27, "Christ in you the hope of glory." Where Christ evidenceth his presence with us, he gives us an infallible hope of glory; he gives us an assured pledge of it, and worketh our souls into an expectation of it. Hope in general is but an uncertain expectation of a future good which we desire; but as it is a gospel grace, all uncertainty is removed from it, which would hinder us of the advantage intended in it. It is an earnest expectation, proceeding from faith, trust, and confidence, accompanied with longing desires of enjoyment. From a mistake of its nature it is that few Christians labor after it, exercise themselves unto it, or have the benefit of it; for, to live by hope they suppose infers a state not only beneath the life of faith and all assurance in believing, but also exclusive of them. They think to hope to be saved is a condition of men who have no grounds of faith or assurance; but this is to turn a blessed fruit of the Spirit into a common affection of nature. Gospel hope is a fruit of faith, trust, and confidence; yea, the height of the actings of all grace issues in a well-grounded hope, nor can it rise any higher, <450502>Romans 5:2-5.
Now, the reason why men have no more use of, no more benefit by, this excellent grace, is because they do not abide in thoughts and contemplation of the things hoped for. The especial object of hope is eternal glory, <510127>Colossians 1:27; <450502>Romans 5:2. The peculiar use of it is to support, comfort, and refresh the soul, in all trials, under all weariness and despondencies, with a ftrm expectation of a speedy entrance into that glory, with an earnest desire after it. Wherefore, unless we acquaint ourselves, by continual meditation, with the reality and nature of this glory, it is impossible it should be the object of a vigorous, active hope, such as whereby the apostle says "we are saved." Without this we can neither have that evidence of eternal things, nor that valuation of them, nor
396
that preparedness in our minds for them, as should keep us in the exercise of gracious hope about them.
Suppose sundry persons engaged in a voyage unto a most remote country, wherein all of them have an apprehension that there is a place of rest and an inheritance provided for them. Under this apprehension they all put themselves upon their voyage, to possess what is so prepared. Howbeit some of them have only a general notion of these things; they know nothing distinctly concerning them, and are so busied about other affairs that they have no leisure to inquire into them, or do suppose that they cannot come unto any satisfactory knowledge of them in particular, and so are content to go on with general hopes and expectations. Others there are who by all possible means acquaint themselves particularly with the nature of the climate whither they are going, with the excellency of the inheritance and provision that is made for them. Their voyage proves long and wearisome, their difficulties many, and their dangers great, and they have nothing to relieve and encourage themselves with but the hope and expectation of the country whither they are going. Those of the first sort will be very apt to despond and faint, their general hopes will not be able to relieve them; but those who have a distinct notion and apprehension of the state of things whither they are going, and of their incomparable excellency, have always in a readiness wherewith to cheer their minds and support themselves.
In that journey or pilgrimage wherein we are engaged towards a heavenly country, we are sure to meet with all kinds of dangers, difficulties, and perils. It is not a general notion of blessedness that will excite and work in us a spiritual, refreshing hope. But when we think and meditate on future glory as we ought, that grace which is neglected for the most pare as unto its benefit, and dead as unto its exercise, will of all others be most vigorous and active, putting itself forth on all occasions. This, therefore, is an inestimable benefit of the duty exhorted unto, and which they find the advantage of who are really spiritually minded.
[3.] This alone will make us ready for the cross, for all sorts of sufferings that we may be exposed unto.
There is nothing more necessary unto believers at this season than to have their minds furnished with provision of such things as may prepare them
397
for the cross and sufferings. Various intimations of the mind of God, circumstances of providence, the present state of things in the world, with the instant peril of the latter days, do all call them hereunto. If it be otherwise with them, they will at one time or other be woefully surprised, and think strange of their trials, as if some strange thing did befall them. Nothing is more useful unto this end than constant thoughts and contemplations of eternal things and future glory. From hence alone can the soul have in a readiness what to lay in the balance against all sorts of sufferings. When a storm begins to arise at sea, the mariners bestir themselves in the management of the tackling of the ship, and other applications of their art, for their safety; but if the storm increase and come to extremity, they are forced to forego all other means and betake themselves unto a sheet-anchor, to hold their ship steady against its violence. So when a storm of persecution and troubles begins to arise, men have various ways and considerations for their relief; but if it once come to extremity, -- if sword, nakedness, famine, and death, are inevitably coming upon them, -- they have nothing to betake themselves unto that will yield them solid relief but the consideration and faith of things invisible and eternal.
So the apostle declares this state of things, 2<470416> Corinthians 4:16-18 (the words before insisted on),
"For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; while we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal."
He lays all sorts of afflictions in one scale, and, on the consideration of them, declares them to be "light" and "but for a moment." Then he lays glory in the other scale, and finds it to be ponderous, weighty, and "eternal," -- "an exceeding weight of glory." In the one is sorrow for a little while, in the other eternal joy; in the one pain for a few moments, in the other everlasting rest; in the one is the loss of some few temporary things, in the other the full fruition of God in Christ, who is all in all.
398
Hence the same apostle casts up the account of these things, and gives us his judgment concerning them, <450818>Romans 8:18,
"I reckon that the sufferings of this present time are not worthy to be compared with the glory that shall be revealed in us."
There is no comparison between them, as if one had as much evil and misery in them as the other hath of good and blessedness; as though his state were any way to be complained of who must undergo the one whilst he hath an interest in the other; or as though to escape the one he hazard the enjoyment of the other.
It is inseparable from our nature to have a fear of and aversation from great, distressing sufferings, that are above the power of nature to bear. Even our Lord Jesus himself, having taken on him all the sinless properties of our nature, had a fear and aversation, though holy and gracious, with respect unto his own. Those who, through a stout-heartedness, do contemn them before their approach, boasting in themselves of their abilities to undergo them, censuring such as will not unadvisedly engage in them, are such as seldom glorify God when they are really [called] to conflict with them. Peter alone trusted unto himself that he would not forsake his Master, and seemed to take the warning ill that they should all do so, and he alone denied him. All church stories are filled with instances of such as, having borne themselves high before the approach of trials, have shamefully miscarried when their trials have come. Wherefore, it is moreover allowed unto us to use all lawful means for the avoiding of them. Both rules and examples of the Scripture give sufficient warranty for it. But there are times and seasons wherein, without any tergiversation, they are to be undergone unto the glory of God and in the discharge of our duty, confessing Christ before men, as we would be owned by him before his Father in heaven. All things do now call us to prepare for such a season, to be martyrs in resolution, though we should never really lose our lives by violence. Nothing will give us this preparation but to have our minds exercised in the contemplation of heavenly things, of things that are invisible and eternal. He who is thus spiritually minded, who hath his thoughts and affections set on things above, will have always in a readiness what to oppose unto any circumstance of his sufferings.
399
Those views which such an one hath had by faith of the uncreated glories above, of the things in heavenly places where Christ sits at the right hand of God, of the glory within the veil, whereby they have been realized and made present unto his soul, will now visit him every moment, abide with him continually, and put forth their efficacy unto his supportment and refreshment. Alas! what will become of many of us, who are grovelling continually on the earth, whose bellies cleave unto the dust, who are strangers unto the thoughts of heavenly things, when distressing troubles shall befall us? Why shall we think that refreshing thoughts of things above will then visit our souls, whet we resisted their admittance in days of peace? "Do ye come to me in your distress," saith Jephthah, "when in the time of your peace ye drove me from you?" When we would thus think of heavenly things to our refreshment, we shall hardly get them to make an abode with us. I know God can come in by the mighty power of his Spirit and grace to support and comfort the souls of them who are called and even surprised into the greatest of sufferings; yet do I know also that it is our duty not to tempt him in the neglect of the ways and means which he hath appointed for the communication of his grace unto us.
Our Lord Jesus Christ himself, as "the author and finisher of our faith, for the joy that was set before him, endured the cross, despising the shame," <581202>Hebrews 12:2. His mediatory glory in the salvation of the church was the matter of the joy set before him. This he took the view and prospect of in all his sufferings, unto his refreshment and supportment. And his example, as "the author and finisher of our faith," is more efficaciously instructive than any other rule or precept. Eternal glory is set before us also; it is the design of God's wisdom and grace that by the contemplation of it we should relieve ourselves in all our suffering, yea, and rejoice with joy unspeakable and full of glory. How many of those blessed souls now in the enjoyment of God and glory, who passed through fiery trials and great tribulations, were enabled to sing and rejoice in the flames by prepossession of this glory in their minds through believing! yea, some of them have been so filled with them as to take off all sense of pain under the most exquisite tortures. When Stephen was to be stoned, to encourage him in his suffering and comfort him in it, "the heavens were opened, and he saw Jesus standing at the right hand of God." Who can conceive what contempt of all the rage and madness of the Jews, what a neglect of all the
400
pains of death, this view raised his holy soul unto? To obtain, therefore, such views frequently by faith, as they do who are truly spiritually minded, is the most effectual way to encourage us unto all our sufferings. The apostle gives us the force of this encouragement in a comparison with earthly things: 1<460925> Corinthians 9:25,
"Every man that striveth for the mastery is temperate in all things. Now they do it to obtain a corruptible crown; but we an incorruptible."
If men, when a corruptible crown of vain honor and applause is proposed unto them, will do and endure all that is needful for the attainment of it, and relieve themselves in their hardships with thoughts and imaginations of attaining it, grounded on uncertain hopes, shall not we, who have a crown immortal and invisible proposed unto us, and that with the highest assurance of the enjoyment of it, cheerfully undergo, endure, and suffer, what we are to go through in the way unto it.
[4.] This is the most effectual means to wean the heart and affections from things here below, to keep the mind unto an undervaluation, yea, a contempt of them, as occasion shall require; for there is a season wherein there is such a contempt required in us of all relations and enjoyments as our Savior calleth the "hating" of them, -- that is, not absolutely, but comparatively, in comparison of him and the gospel, with the duties which belong unto our profession: <421426>Luke 14:26,
"If any man come to me, and hate not his father, and mother, and wife, and children, and brethren, and sisters, yea, and his own life also, he cannot be my disciple."
Some, I fear, if they did but consider it, would be apt to say, "This is a hard saying, who can bear it?" and others would cry out, with the disciples in another case, "Lord, who then can be saved?" but it is the word whereby we must be judged, nor can we be the disciples of Christ on any other terms. But here, in an especial manner, lies the wound and weakness of faith and profession in these our days: "The bellies of men cleave unto the dust," or their affections unto earthly things.
I speak not of those who, by rapine, deceit, and oppression, strive to enrich themselves; nor of those who design nothing more than the
401
attainment of greatness and promotion in the world, though not by ways of open wickedness; least of all of them who make religion, and perhaps their ministry therein, a means for the attaining of secular ends and preferments. No wise man can suppose such persons, any of them, to be spiritually minded, and it is most easy to disprove all their pretences. But I intend only those at present whose ways and means of attaining riches are lawful, honest, and unblamable; who use them with some moderation, and do profess that their portion lies in better things, so as it is hard to fasten a conviction on them in the matter of their conversation. Whatever may seem to reflect upon them, they esteem it to be that whose omission would make them foolish in their affairs or negligent in their duty. But even among these also there is ofttimes that inordinate love unto present things, that esteem and valuation of them, that concernment in them, as are not consistent with their being spiritually minded. With some their relations, with some their enjoyments, with most both in conjunction, are an idol which they set up in their hearts and secretly bow down unto. About these are their hopes and fears exercised, on them is their love, in them is their delight. They are wholly taken up with their own concerns, count all lost that is not spent on them, and all time misspent that is not engaged about them. Yet the things which they do they judge to be good in themselves; their hearts do not condemn them as to the matter of them. The valuation they have of their relations and enjoyments they suppose to be lawful, within the bounds which they have assigned unto it. Their care about them is, in their own minds, but their duty. It is no easy matter, it requires much spiritual wisdom, to fix right boundaries unto our affections and their actings about earthly things. But let men plead and pretend what they please, I shall offer one rule in this case, which will not fail; and this is, that when men are so confident in the good state and measure of their affections and their actings towards earthly things as that they will oppose their engagements into them unto known duties of religion, piety, and charity, they are gone into a sinful excess. Is there a state of the poor that requires their liberality and bounty, -- you must excuse them, they have families to provide for; when what is expected from them signifies nothing at all as unto a due provision for their families, nor is what would lessen their inheritances or portions one penny in the issue. Are they called to an attendance on seasons of religious duties? -- they are so full of business that it is impossible for them to have leisure for any such occasions. So by
402
all ways declaring that they are under the power of a prevalent, predominant affection unto earthly things. This fills all places with lifeless, sapless, useless professors, who approve themselves in their condition, whilst it is visibly unspiritual and withering.
The heart will have something whereon, in a way of pre-eminence, it will fix itself and its affections. This, in all its perpetual motions, it seeks for rest and satisfaction in. And every man hath an edge; the edge of his affections is set one way or other, though it be more keen in some than others. And whereas all sorts of things that the heart can fix upon or turn the edge of its affections unto are distributed by the apostle into "things above" and "things beneath," things heavenly and things earthly, if we have not such a view and prospect of heavenly things as to cause our hearts to cleave unto them and delight in them, let us pretend what we will, it is impossible but that we shall be under the power of a predominant affection unto the things of this world.
Herein lies the great danger of multitudes at this present season; for, let men profess what they will, under the power of this frame their eternal state is in hazard every moment. And persons are engaged in it in great variety of degrees; and we may cast them under two heads: --
1st. Some do not at all understand that things are amiss with them, or that they are much to be blamed. They plead, as was before observed, that they are all lawful things which their hearts do cleave unto, and which it is their duty to take care of and regard. "May they not delight in their own relations, especially at such a time, when others break and cancel all duties and bonds of relation in the service of and provision they make for their lusts? May they not be careful, in good and honest ways of diligence, about the things of the world, when the most either lavish their time away in the pursuit of bestial lusts, or heap them up by deceit and oppression? May they not contrive for the promotion of their children in the world, to add the other hundred or thousand pounds unto their advancement, that they may be in as good condition as others, seeing he is worse than an infidel who provides not for his own family," By such reasonings and secret thoughts do many justify themselves in their earthly mindedness. And so fixed they are in the approbation of themselves, that if you urge them to their duty, you shall lose their acquaintance, if they do not become
403
your enemies for telling them the truth. Yea, they will avoid one duty that lieth not against their earthly interest, because it leads unto another; -- they will not engage in religious assemblies, or be constant unto their duty in them, for fear duties of charity should be required of them or expected from them. On what grounds such persons can satisfy themselves that they are spiritually minded, I know not. I shall leave only one rule with persons that are thus minded: -- Where our love unto the world hath prevailed, by its reasonings, pleas, and pretenses, to take away our fear and jealousy over our own hearts lest we should inordinately love it, there it is assuredly predominant in us.
2dly. Others are sensible of the evil of their hearts, at least are jealous and afraid lest it should be found that their hearts do cleave inordinately unto these things. Hence they endeavor to contend against this evil, sometimes by forcing themselves unto such acts of piety or charity as are contrary unto that frame, and sometimes by laboring a change of the frame itself; especially they will do so when God is pleased to awaken them by trials and afflictions, such as write vanity and emptiness on all earthly enjoyments. But, for the most part, they strive not lawfully, and so obtain not what they seem to aim at.
This disease with many is mortal, and will not be thoroughly cured in any but by the due exercise of this part of spiritual mindedness. There are other duties required also unto the same end, -- namely, of the mortification of our desires and affections unto earthly things, -- whereof I have treated elsewhere; but without this, or a fixed contemplation on the desirableness, beauty, and glory, of heavenly things, it will not be attained. Farther to evince the truth hereof, we may observe these two things: --
(1st.) If by any means a man do seem to have taken off his heart from the love of present things, and be not at the same time taken up with the love of things that are heavenly, his seeming mortification is of no advantage unto him. So persons frequently, through discontent, disappointments, or dissatisfaction with relations, or mere natural weariness, have left the world, the affairs and cares of it, as unto their wonted conversations in it, and have betaken themselves to monasteries, convents, or other retirements suiting their principles, without any advantage to their souls.
404
(2dly.) God is no such severe lord and master as to require us to take off our affections from and mortify them unto those things which the law of our nature makes dear unto us, as wives, children, houses, lands, and possessions, and not propose unto us somewhat that is incomparably more excellent to fix them upon. So he invites the elect of the Gentiles unto Christ: <194510>Psalm 45:10,
"Hearken, O daughter, and consider, and incline thine ear; forget also thine own people, and thy father's house;"
that is, "Come into the faith of Abraham, who forsook his country and his father's house to follow God whithersoever he pleased." But he proposeth this for their encouragement, verse 11, "So shall the King greatly desire thy beauty: for he is thy Lord; and worship thou him." The love of the great King is an abundant satisfactory recompense for parting with all things in this world. So when Abraham's servant was sent to take Rebekah for a wife unto Isaac, he required that she should immediately leave father and mother, brothers, and all enjoyments, and go along with him; but withal, that she might know herself to be no loser thereby, he not only assured her of the greatness of his master, but also at present he gave her "jewels of silver, and jewels of gold, and raiment," <012453>Genesis 24:53. And when our Savior requires that we should part with all for his sake and the gospel, he promiseth a hundredfold in lieu of them, even in this life, -- namely, in an interest in things spiritual and heavenly. Wherefore, without an assiduous meditation on heavenly things, as a better, more noble, and suitable object for our affections to be fixed on, we can never be freed in a due manner from an inordinate love of the things here below.
It is sad to see some professors, who will keep up spiritual duties in churches and in their families, who will speak and discourse of spiritual things, and keep themselves from the open excesses of the world, yet, when they come to be tried by such duties as intrench on their love and adherence unto earthly things, quickly manifest how remote they are from being spiritually minded in a due manner. Were they to be tried as our Savior tried the young man who made such a profession of his conscientious and religious conversation, "Go sell what thou hast, give to the poor, and follow me," something might be pleaded in excuse for their
405
tergiversation; but, alas! they will decline their duty when they are not touched unto the hundredth part of their enjoyments.
I bless God I speak not thus of many of my own knowledge, and may say with the apostle unto the most unto whom I usually speak in this manner,
"But, beloved, we are persuaded better things of you, and things that accompany salvation, though we thus speak," <580609>Hebrews 6:9.
Yea, the same testimony may be given of many in this city which the same apostle gives unto the churches of Macedonia: 2<470801> Corinthians 8:1-3, Understand
"the grace of God bestowed on the churches of Macedonia; how that in a great trial of affliction the abundance of their joy and their deep poverty abounded unto the riches of their liberality. For to their power, and beyond their power, they were willing of themselves."
There hath been nothing done amongst us that may or can be boasted of; yet, considering all circumstances, it may be there have not been more instances of true, evangelical charity in any age or place for these many years. For them who have been but useful and helpful herein, the Lord remember them for good, and spare them according to the multitude of his mercies! It is true, they have not, many of them, founded colleges, built hospitals, or raised works of state and magnificence; for very many of them are such as whose deep poverty comparatively hath abounded unto the riches of their liberality. The backs and bellies of multitudes of poor and needy servants of Christ have been warmed and refreshed by them, blessing God for them. "Thanks be unto God," saith the apostle in this case, "for his unspeakable gift," 2<470915> Corinthians 9:15. Blessed be God, who hath not left the gospel without this glory, nor the profession of it without this evidence of its power and efficacy! Yea, God hath exalted the glory of persecutions and afflictions; for many, since they have lost much of their enjoyments by them, and have all endangered continually, have abounded in duties of charity beyond what they did in the days of their fullness and prosperity. So "out of the eater there hath come forth meat." And if the world did but know what fruits, in a way of charity and bounty, unto the praise of God and glory of the gospel, have been
406
occasioned by their making many poor, it would abate of their satisfaction in their successes.
But with many it is not so. Their minds are so full of earthly things, they do so cleave unto them in their affections, that no sense of duty, no example of others, no concernment of the glory of God or the gospel, can make any impressions on them. If there be yet in them so much life and light of grace as to design a deliverance from this woful condition, the means insisted on must be made use of.
Especially this advice is needful unto those who are rich, who have large possessions, or abound in the goods of this world. The poor, the afflicted, the sorrowful, are prompted from their outward circumstances, as well as excited by inward grace, frequently to remember and to think of the things above, wherein lies their only reserve and relief against the trouble and urgency of their present condition; but the enjoyment of these things in abundance is accompanied with a twofold evil, lying directly contrary unto this duty: --
A desire of increase and adding thereunto. Earthly enjoyments enlarge men's earthly desires, and the love of them grows with their income. A moderate stock of waters, sufficient for our use, may be kept within ordinary banks; but if a flood be turned into them, they know no bounds, but overflow all about them. The increase of wealth and riches enlargeth the desires of men after them beyond all bounds of wisdom, sobriety, or safety. He that labors hard for his daily bread hath seldom such earnest, vehement desires of an addition unto what he hath, as many have who already have more than they know how to use or almost what to do withal. This they must have more, and the last advantage serves for nothing but to stir them up to look out for another. And yet such men would, on other accounts, be esteemed good Christians, and spiritually minded, as all good Christians are.
They draw the heart to value and esteem them, as those which bring in their satisfaction, and make them to differ from those whom they see to be poor and miserable. Now, these things are contrary unto, and, where they are habitually prevalent, inconsistent utterly with, being spiritually minded. Nor is it possible that any who in the least degree are under their power can ever attain deliverance, unless their thoughts are fixed upon, and
407
their minds thereby possessed with, due apprehensions of invisible things and eternal glory.
These are some few of those many advantages which we may obtain by fixing our thoughts and meditations, and thereby our affections, on the things that are above. And there are some things which make me willing to give some few directions for the practice of this duty; for whatever else we are and do, we neither are nor can be truly spiritually minded, whereon life and peace depend, unless we do really exercise our thoughts unto meditations of things above. Without it all our religion is but vain. And as I fear men are generally wanting and defective herein in point of practice, so I do also that many, through the darkness of their minds, the weakness of their intellectuals, and ignorance of the nature of all things unseen, do seldom set themselves unto the contemplation of them. I shall therefore give some few directions for the practice of this duty.
408
CHAPTER 6.
Directions unto the exercise of our thoughts on things above, things future, invisible, and eternal; on God himself; with the difficulties of it, and oppositions unto it, and the way of their removal -- Right notions of future glory stated.
(2.) WE have treated in general before of the proper objects of our spiritual thoughts as unto our present duty. That which we were last engaged in is an especial instance in heavenly things, -- things future and invisible, -- with the fountain and spring of them all in Christ and God himself. And because men generally are unskilled herein, and great difficulties arise in the way of the discharge of this part of the duty in hand, I shall give some especial directions concerning it: --
[1.] Possess your minds with right notions and apprehensions of things above, and of the state of future glory. We are in this duty to "look at the things which are not seen," 2<470418> Corinthians 4:18. It is faith only whereby we have a prospect of them; for "we walk by faith, and not by sight." And faith can give us no interest in them unless we have due apprehensions of them; for it doth but assent and cleave unto the truth of what is proposed unto it. And the greatest part of mankind do both deceive themselves and feed on ashes in this matter. They fancy a future state, which hath no foundation but in their own imaginations. Wherefore the apostle, directing us to seek and mind the "things that are above," adds, for the guidance of our thoughts, the consideration of the principal concernment of them, "where Christ sitteth on the right hand of God," <510301>Colossians 3:1,2. He would lead us unto distinct apprehensions of those heavenly things, especially of the presence of Christ in his exaltation and glory. Wherefore the true notion of these things which we are to possess our minds withal may here be considered: --
1st. All that have an apprehension of a future state of happiness do agree in this matter, that it contains in it, or is accompanied with, a deliverance and freedom from all that is evil. But in what is so they are not agreed. Many esteem only those things that are grievous, troublesome, wasting and destructive unto nature, to be so; that is, what is penal, in pain,
409
sickness, sorrow, loss, poverty, with all kinds of outward troubles, and death itself, are evil. Wherefore they suppose that the future state of blessedness will free them from all these things, if they can attain unto it. This they will lay in the balance against the troubles of life, and sometimes, it may be, against the pleasures of it, which they must forego; yea, persons profane and profligate will, in words at least, profess that heaven will give them rest from all their troubles: but it is no place of rest for such persons.
Unto all others also, unto believers themselves, these things are evil, such as they expect a deliverance from in heaven and glory. And there is no doubt but it is lawful for us and meet that we should contemplate on them, as those which will give us a deliverance from all outward troubles, death itself, and all that leads thereunto. Heaven is promised as "rest" unto them that are "troubled," 2<530107> Thessalonians 1:7. It is our duty, under all our sufferings, reproaches, persecutions, troubles, and sorrows, to raise up our minds unto the contemplation of that state wherein we shall be freed from them all. It is a blessed notion of heaven, that "God shall therein wipe away all tears from our eyes," <660717>Revelation 7:17, or remove far from us all causes of sorrow. And it would be unto our advantage if we did accustom our minds more unto this kind of relief than we do, -- if, upon the incursion of fears, dangers, sorrows, we did more readily retreat unto thoughts of that state wherein we shall be freed from them all. Even this most inferior consideration of it would render the thoughts of it more familiar, and the thing itself more useful unto us. Much better it were than on such occasions to be exercised with heartless complaints, uncertain hopes, and fruitless contrivances.
But there is that which, unto them who are truly spiritually minded, hath more evil in it than all these things together; and that is sin. Heaven is a state of deliverance from sin, from all sin, in all the causes, concomitants, and effects of it. He is no true believer unto whom sin is not the greatest burden, sorrow, and trouble. Other things, as the loss of dear relations, or extraordinary pains, may make deeper impressions on the mind, by its natural affections, at some seasons than ever our sins did at any one time in any one instance, -- so a man may have a greater trouble in sense of pain by a fit of the toothache, which will be gone in an hour, than in a hectic fever or consumption, which will assuredly take away his life, --
410
but take in the whole course of our lives, and all the actings of our souls, in spiritual judgment as well as in natural affection, and I do not understand how a man can be a sincere believer unto whom sin is not the greatest burden and sorrow.
Wherefore, in the first place, it belongs unto the true notion of heaven, that it is a state wherein we shall be eternally freed from sin and all the concernments of it; but only [through] the exaltation of the glory of God's grace in Christ by the pardon of it. He that truly hates sin and abhors it, whose principal desire and design of life is to be freed from it so far as it is possible, who walks in self-abasement through a sense of his many disappointments, when he hoped it should act in him no more, cannot, as I judge, but frequently betake himself for refreshment unto thoughts of that state wherein he shall be freed from it, and triumph over it unto eternity. This is a notion of heaven that is easily apprehended and fixed on the mind, and which we may dwell upon unto the great advantage and satisfaction of our souls.
Frequent thoughts and meditations on heaven under this notion do argue a man to be spiritually minded; for it is a convincing evidence that sin is a burden unto him, that he longs to be delivered from it and all its consequents, that no thoughts are more welcome unto him than those of that state wherein sin shall be no more. And although men are troubled about their sins, and would desirously be freed from them, so far as they perplex their minds and make their consciences uneasy, yet if they are not much in the prospect of this relief, if they find not refreshment in it, I fear their trouble is not such as it ought to be. Wherefore, when men can so wrangle and wrestle with their convictions of sin, and yet take up the best of their relief in hopes that it will be better with them at some time or other in this world, without longing desires after that state wherein sin shall be no more, they can give no evidence that they are spiritually minded.
It is quite otherwise with sincere believers in the exercise of this duty. The consideration of the grace and love of God, of the blood of Christ, of the purity and holiness of that good Spirit that dwelleth in them, of the light, grace, and mercy, which they have attained through the promises of the gospel, are those which make the remainders of sin most grievous and
411
burdensome unto them. This is that which even breaks their hearts, and makes some of them go mourning all the day long, -- namely, that any thing of that which alone God hates should be found in them or be remaining with them. It is, in this condition, an evidence that they are spiritually minded, if, together with watchful endeavors for the universal mortification of sin, and utter excision of it, both root and branch, they constantly add these thoughts of that blessed state wherein they shall be absolutely and eternally freed from all sin, with refreshment, delight, and complacency.
These things belong unto our direction for the fixing of our thoughts and meditations on things above. This the meanest and weakest person who hath the least spark of sincerity and grace is capable of apprehending and able to practice; and it is that which the sense they have of the evil of sin will put them on every day, if they shut not their eyes against the light of the refreshment that is in it. Let them who cannot rise in their minds unto fixed and stable thoughts of any other notion of these invisible things dwell on this consideration of them, wherein they will find no small spiritual advantage and refreshment unto their souls.
2dly. As unto the positive part of this glorious future state, the thoughts and apprehensions of men are very various; and that we may know as well what to avoid as what to embrace, we shall a little reflect on some of them: --
(1st.) Many are able to entertain no rational conceptions about a future state of blessedness and glory, no notions wherein either faith or reason is concerned. Imagination they have of something that is great and glorious, but what it is they know not. No wonder if such persons have no delight in, no use of, thoughts of heaven. When their imaginations have fluctuated up and down in all uncertainties for a while, they are swallowed up in nothing. Glorious, and therefore desirable, they take it for granted that it must be. But nothing can be so unto them but what is suitable unto their present dispositions, inclinations, and principles; and hereof there is nothing in the true spiritual glory of heaven or in the eternal enjoyment of God. These things are not suited unto the will of their minds and of the flesh; and therefore they cannot rise up unto any constant desires of them. Hence, to please themselves, they begin to imagine what is not; but
412
whereas what is truly heaven pleaseth them not, and what doth please them is not heaven, nor there to be found, they seldom or never endeavor in good earnest to exercise their thoughts about it.
It were well if darkness and ignorance of the true nature of the future state and eternal glory did not exceedingly prejudice believers themselves as unto their delight in them and meditations about them. They have nothing fixed or stated in their minds, which they can betake themselves unto in their thoughts when they would contemplate about them. And, by the way, whatever doth divert the minds of men from the power and life of spiritual worship, as do all pompous solemnities in the performance of it, doth greatly hinder them as unto right conceptions of a future state. There was a promise of eternal life given unto the saints under the old testament; but whereas they were obliged unto a worship that was carnal and outwardly pompous, they never had clear and distinct apprehensions of the future state of glory, for "life and immortality were brought to light by the gospel." Wherefore, although no man living can see or find out the infinite riches of eternal glory, yet it is the duty of all to be acquainted with the nature of it in general, so as that they may have fixed thoughts of it, love unto it, earnest desires after it; all under its own true and proper notion.
(2dly.) So great a part of mankind as the Mohammedans, unto whom God hath given all the principal and most desirable parts of the world to inhabit and possess, do conceive the state of future blessedness to consist in the full satisfaction of their sensual lusts and pleasures. And evidence this is that the religion which they profess hath no power or efficacy on their minds, to change them from the love of sin, or from placing their happiness in fulfilling the desires of the flesh. It doth not at all enlighten their minds to discern a beauty in spiritual things, nor excite their affections unto the love of them, nor free the soul to look after blessedness in such things as alone are suited unto its rational constitution; for if it did, they would place their happiness and blessedness in them. Wherefore, it is nothing but an artifice of the god of this world to blind the eyes of men, unto their eternal destruction.
(3dly.) Some of the philosophers of old did attain an apprehension that the blessedness of men in another world doth consist in the soul's full
413
satisfaction in the goodness and beauty of the divine nature. And there is a truth in this notion, which contemplative men have adorned with excellent and rational discourses; and sundry who have been and are learned among Christians have greatly improved this truth by the light of the Scripture. From reason they take up with thoughts of the goodness, the amiableness, the self-sufficiency, the all-sufficient satisfactoriness of the infinite perfections of the divine nature. These things shine in themselves with such a glorious light as that there is no more required unto a perception of them but that men do not willfully shut their eyes against it through bestial sensuality and love of sin. From reason also do they frame their conceptions concerning the capacity of the souls of men for the immediate enjoyment of God, and what is suited therein unto their utmost blessedness. No more is required unto these things but a due consideration of the nature of God and man, with our relation unto him and dependence on him. By the light of the Scripture they frame these things into that which they call the "beatifical vision;" whereby they intend all the ways whereby God, in the highest and immediate instances, can and doth communicate of himself unto the souls of men, and the utmost elevation of their intellectual capacities to receive those communications. It is such an intellectual apprehension of the divine nature and perfections, with ineffable love, as gives the soul the utmost rest and blessedness which its capacities can extend unto.
These things are so, and they have been by many both piously and elegantly illustrated; howbeit they are above the capacities of ordinary Christians, -- they know not how to manage them in their minds, nor exercise their thoughts about them. They cannot reduce them unto present usefulness, nor make them subservient unto the exercise and increase of grace. And the truth is, the Scripture gives us another notion of heaven and glory, not contrary unto this, not inconsistent with it, but more suited unto the faith and experience of believers, and which alone can convey a true and useful sense of these things unto our minds This, therefore, is diligently to be inquired into, and firmly stated in our thoughts and affections.
(4thly.) The principal notion which the Scripture gives us of the state of heavenly blessedness, and which the meanest believers are capable of improving in daily practice, is, that faith shall be turned into sight, and
414
grace into glory. "We walk by faith, and not by sight," saith the apostle, 2<470507> Corinthians 5:7. Wherefore, this is the difference between our present and our future state, that sight hereafter shall supply the room of faith, 1<620302> John 3:2; and if sight come into the place of faith, then the object of that sight must be the same with the present object of our faith. So the apostle informs us, 1<461309> Corinthians 13:9,10,12,
"We know in part, and we prophesy in part. But when that which is perfect is come, that which is in part shall be done away. For now we see through a glass, darkly; but then face to face."
Those things which we now see darkly, as in a glass, we shall then have an immediate sight and full comprehension of; for that which is perfect must come and do away that which is in part. What, then, is the principal present object of faith as it is evangelical, into whose room sight must succeed? Is it not the manifestation of the glory of the infinite wisdom, grace, love, kindness, and power of God in Christ, the revelation of the eternal counsels of his will and the ways of their accomplishment, unto the eternal salvation of the church, in and by him, with the glorious exaltation of Christ himself? Wherefore, in the full, satisfactory representation of these things unto our souls, received by sight, or a direct, immediate intuition of them, doth the glory of heaven principally consist. We behold them now darkly, as in a glass, -- that is the utmost which by faith we can attain unto; in heaven they shall be openly and fully displayed. The infinite, incomprehensible excellencies of the divine nature are not proposed in Scripture as the immediate object of our faith; nor shall they be so unto sight in heaven. The manifestation of them in Christ is the immediate object of our faith here, and shall be of our sight hereafter. Only through this manifestation of them we are led even by faith ultimately to acquiesce in them, as we shall in heaven be led by love perfectly to adhere unto them with delight ineffable. This is our immediate objective glory in heaven; we hope for no other. And this, if God will, I shall shortly more fully explain.
Whoever live in the exercise of faith, and have any experience of the life, power, and sweetness, of these heavenly things, unto whom they are a spring of grace and consolation, they are able to meditate on the glory of them in their full enjoyment. Think much of heaven, as that which will give
415
you a perfect view and comprehension of the wisdom, and love, and grace of God in Christ, with those other things which shall be immediately declared.
Some perhaps will be ready to say, that if this be heaven, they can see no great glory in it, no such beauty as for which it should be desired. It may be so, for some have no instrument to take a view of invisible things but carnal imaginations. Some have no light, no principle, no disposition of mind or soul, whereunto these things are either acceptable or suitable. Some will go no farther in the consideration of the divine excellencies of God, and the faculties and actings of our souls, than reason will guide them; which may be of use. But we look for no other heaven, we desire none, but what we are led unto and prepared for by the light of the gospel; that which shall perfect all the beginnings of God's grace in us, not what shall be quite of another nature and destructive of them. We value not that heaven which is equally suited unto the desires and inclinations of the worst of men as well as of the best; for we know that they who like not grace here, neither do nor can like that which is glory hereafter. No man who is not acquainted experimentally, in some measure, with the life, power, and evidence of faith here, hath any other heaven in his aim but what is erected in his own imagination. The glory of heaven which the gospel prepares us for, which faith leads and conducts us unto, which the souls of believers long after, as that which will give full rest, satisfaction, and complacency, is the full, open, perfect manifestation of the glory of the wisdom, goodness, and love of God in Christ, in his person and mediation, with the revelation of all his counsels concerning them, and the communication of their effects unto us. He that likes it not, unto whom it is not desirable, may betake himself unto Mohammed's paradise or the philosophers' speculations; in the gospel heaven he hath no interest. These are the things which we see now darkly, as in a glass, by faith; in the view of them are our souls gradually changed into the likeness of God, and the comprehension of them is that which shall give us our utmost conformity and likeness unto him whereof our natures are capable. In a sense and experience of their reality and goodness, given us by the Holy Ghost, do all our spiritual consolations and joys consist. The effects produced by them in our souls are the first-fruits of glory. Our light, sense, experience, and enjoyment of these things, however weak and frequently interrupted;
416
our apprehensions of them, however dark and obscure, -- are the only means whereby we are "made meet for the inheritance of the saints in light."
To have the eternal glory of God in Christ, with all the fruits of his wisdom and love, whilst we are ourselves under the full participation of the effects of them, immediately, directly revealed, proposed, made known unto us, in a divine and glorious light, our souls being furnished with a capacity to behold and perfectly comprehend them, -- this is the heaven which, according unto God's promise, we look for. But, as was said, these things shall be elsewhere more fully treated of.
It is true that there are sundry other things in particular that belong unto this state of glory; but what we have mentioned is the fountain and spring of them all. We can never have an immediate enjoyment of God in the immensity of his nature, nor can any created understanding conceive any such thing. God's communications of himself unto us and our enjoyment of him shall be in and by the manifestation of his glory in Christ. He who can see no glory, who is sensible of no blessedness, in these things, is a stranger unto that heaven which the Scripture reveals and which faith leads unto.
It may be inquired, What is the subjective glory, or what change is to be wrought in ourselves that we may enjoy this glory? Now, that consists principally as unto our souls, in the perfection of all grace which is initially wrought and subjectively resides in us in this world. The grace which we have here shall not be done away as unto its essence and nature, though somewhat of it shall cease as unto the manner of its operation. What soul could think with joy of going to heaven, if thereby he must lose all his present light, faith, and love of God, though he be told that he should receive that in lieu of them which is more excellent, whereof he hath no experience, nor can understand of what nature it is? When the saints enter into rest, their good works do follow them; and how can they do so if their grace do not accompany them, from whence they proceed? The perfection of our present graces, which are here weak and interrupted in their operations, is a principal eminency of the state of glory. Faith shall be heightened into vision, as was proved before; which doth not destroy its nature, but cause it to cease as unto its manner of operation towards things
417
invisible. If a man have a weak, small faith in this life, with little evidence and no assurance, so that he doubts of all things, questions all things, and hath no comfort from what he doth believe; if afterward, through supplies of grace, he hath a mighty prevailing evidence of the things believed, is filled with comfort and assurance; this is not by a faith or grace of another kind than what he had before, but by the same faith raised unto a higher degree of perfection. When our Savior cured the blind man and gave him his sight, Mark viii., at first he saw all things obscurely and imperfectly, -- he saw "men as trees, walking," verse 24; but on another application of virtue unto him, "he saw every man clearly," verse 25. It was not a sight of another kind which he then received than what he had at first; only its imperfection, whereby he "saw men as trees, walking," was taken away. Nor will our perfect vision of things above be a grace absolutely of another kind from the light of faith which we here enjoy; only what is imperfect in it will be done away, and it will be made meet for the present enjoyment of things here at a distance and invisible. Love shall have its perfection also, and the least alteration in its manner of operation of any grace whatever; and there is nothing that should more excite us to labor after a growth in love to God in Christ than this, that it shall to all eternity be the same in its nature and in all its operations, only both the one and the other shall be made absolutely perfect. The soul will by it be enabled to cleave unto God unchangeably, with eternal delight, satisfaction, and complacency. Hope shall be perfect in enjoyment, which is all the perfection it is capable of. So shall it be as unto other graces.
This subjective perfection of our nature, especially in all the faculties, powers, and affections of our souls and all their operations, belongs unto our blessedness, nor can we be blessed without it. All the objective glory in heaven would not, in our beholding and enjoyment of it (if it were possible), make us blessed and happy, if our own natures were not made perfect, freed from all disorder, irregular motions, and weak, imperfect operations. What is it, then, that must give our natures this subjective perfection? It is that grace alone whose beginnings we are here made partakers of; for therein consists the renovation of the image of God in us, and the perfect communication of that image unto us is the absolute perfection of our natures, the utmost which their capacity is suited unto. And this gives us the last thing to be inquired into, -- namely, by what
418
means in ourselves we shall eternally abide in that state; and this is, by the unalterable adherence of our whole souls unto God, in perfect love and delight. This is that whereby alone the soul reacheth unto the essence of God, and the infinite, incomprehensible perfections of his nature. For the perfect nature hereof, divine revelation hath left it under a veil, and so must we do also; nor do I designedly handle these things in this place, but only in the way of a direction how to exercise our thoughts about them.
This is the notion of heaven which those who are spiritually minded ought to be conversant withal; and the true stating of it by faith is a discriminating character of believers. This is no heaven unto any others. Those who have not an experience of the excellency of these things in their initial state in this world, and their incomparable transcendency unto all other things, cannot conceive how heavenly glory and blessedness should consist in them. Unskilful men may cast away rough unwrought diamonds as useless stones; they know not what polishing will bring them unto. Nor do men unskilful in the mysteries of godliness judge there can be any glory in rough unwrought grace; they know not what lustre and beauty the polishing of the heavenly hand will give unto it.
It is generally supposed that however men differ in and about religion here, yet they agree well enough about heaven; they would all go to the same heaven. But it is a great mistake; they differ in nothing more; they would not all go to the same heaven. How few are they who value that heavenly state which we have treated of, or do understand how any blessedness can consist in the enjoyment of it! But this, and no other heaven, would we go unto. Other notions there may be, there are of it; which being but fruits and effects of men's own imaginations, the more they dwell in the contemplation of them, the more carnal they may grow, at best the more superstitious. But spiritual thoughts of this heaven, consisting principally in freedom from all sin, in the perfection of all grace, in the vision of the glory of God in Christ, and all the excellencies of the divine nature as manifested in him, are an effectual means for the improvement of spiritual life and the increase of all graces in us; for they cannot but effect an assimilation in the mind and heart unto the things contemplated on, when the principles and seeds of them are already inlaid and begun. This is our first direction.
419
2. Having fixed right notions and apprehensions of heavenly things in our minds, it is our duty to think and contemplate greatly on them and our own concernment in them. Without this all our speculations concerning the nature of eternal things will be of no use unto us. And unto your encouragement and direction take these few short rules relating unto this duty: --
1st. Here lies the great trial whether we are spiritually minded or no, by virtue of this rule,
"If we are risen with Christ, we will mind the things that are above," <510301>Colossians 3:1.
2dly. Here lies the great means whereby we may attain farther degrees in that blessed frame of mind, if it be already formed in us, by virtue of that rule,
"Beholding as in a glass the glory of the Lord, we are changed into the same image from glory to glory," 2<470318> Corinthians 3:18.
3dly. Here lies the great evidence whether we have a real interest in the things above or no, whether we place our portion and blessedness in them, by virtue of that rule, "Where our treasure is, there will our hearts be also." Are they our treasure, our portion, our reward, in comparison whereof all other things are "but loss and dung?" -- we shall assuredly be conversant in our minds about them.
4thly. It cannot be imagined that a man should have in him a principle cognate and suited unto things above, of the same kind and nature with them, that his soul should be under the conduct of those habits of grace which strive and naturally tend unto perfection, laboring greatly here under the weight of their own weaknesses, as it is with all who are truly spiritually minded, and yet not have his thoughts greatly exercised about these things, 1<620302> John 3:2,3.
It were well if we would try ourselves by things of so uncontrollable evidence. What can any object unto the truth of these things or the necessity of this duty? If it be otherwise with us, it is from one of these two causes: -- either we are not convinced of the truth and reality of them, or we have no delight in them because we are not spiritually minded. Do
420
we think that men may turmoil themselves in earthly thoughts all the day long, and, when they are freed of their affairs, betake themselves unto those that are vain and useless, without any stated converse with things above, and yet enjoy life and peace? We must take other measures of things if we intend to live unto God, to be like him, and to come unto the enjoyment of him.
What is the matter with men that they are so stupid? They all generally desire to go to heaven, at least when they can live here no longer. Some, indeed, have no other regard unto it but only that they would not go to hell. But most would "die the death of the righteous," and have their "latter end like his;" yet few there are who endeavor to attain a right notion of it, to try how it is suited unto their principles and desires, but content themselves with such general notions of it as please their imaginations. It is no wonder if such persons seldom exercise their minds or thoughts about it; nor do they so much as pretend to be spiritually minded. But as for those who are instructed in these things, who profess their chiefest interest to lie in them, not to abound in meditation concerning them, it argues, indeed, that whatever they profess, they are earthly and carnal.
[3.] Again; meditate and think of the glory of heaven so as to compare it with the opposite state of death and eternal misery. Few men care to think much of hell, and the everlasting torments of the wicked therein. Those do so least who are in the most danger of falling thereinto. They put far from them the evil day, and suppose their covenant with death and hell to be sure. Some begin to advance an opinion that there is no such place; because it is their interest and desire that there should be none. Some, out of profaneness, make a scoff at it, as though a future judgment were but a fable. Most seem to think that there is a severity in thoughts about it, which it is not fit we should be too much terrified withal. Some transient thoughts they will have of it, but [they do] not suffer them to abide in their minds, lest they should be too much discomposed; or they think it not consistent with the goodness of Christ to leave any men in that condition, whereas there is more spoken directly of hell, its torments and their eternity, by himself than in all the Scripture besides. These thoughts, in most, proceed from an unwillingness to be troubled in their sins, and are useful unto none. It is the height of folly for men to endeavor the hiding of themselves for a few moments from that which is unavoidably coming
421
upon them unto eternity, and the due consideration whereof is a means for an escape from it. But I speak only of true believers; and the more they are conversant in their thoughts about the future state of eternal misery, the greater evidence they have of the life and confidence of faith. It is a necessary duty to consider it, as what we were by nature obnoxious unto, as being "children of wrath;" what we have deserved by our personal sins, as "the wages of sin is death;" what we are delivered from through Jesus the deliverer, who "saves us from the wrath to come;" what expression it is of the indignation of God against sin, who hath "ordained Tophet of old," -- that we may be delivered from sin, kept up to an abhorrency of it, walking in humility, self-abasement, and the admiration of divine grace. This, therefore, is required of us, that in our thoughts and meditations we compare the state of blessedness and eternal glory, as a free and absolute effect of the grace of God in and through Christ Jesus, with that state of eternal misery which we had deserved; and if there be any spark of grace or of holy thankfulness in our hearts, it will be stirred up unto its due exercise.
Some, it may be, will say that they complained before that they cannot get their minds fixed on these things. Weakness, weariness, darkness, diversions, occasions, do prevalently obstruct their abiding in such thoughts. I shall speak farther unto this afterward. At present I shall only suggest two things: -- First, If you cannot attain, yet continue to follow after. Get your minds in a perpetual endeavor after an abode in spiritual thoughts. Let your minds be rising towards them every hour, yea, a hundred times a day, on all occasions, in a continual sense of duty; and sigh within yourselves for deliverance when you find disappointments, or a not-continuance in them. It is the sense of that place, <450823>Romans 8:23-26. Secondly, Take care you go not backwards and lose what you have wrought. If you neglect these things for a season, you will quickly find yourselves neglected by them. So I observe it every day in the hearing of the word. Whilst persons keep up themselves to a diligent attendance on it, where they find it preached unto their edification, they find great delight in it, and will undergo great difficulties for the enjoyment of it; -- let them be diverted from it for a season, after a while it grows indifferent unto them; any thing will satisfy them that pretends unto the same duty.
422
CHAPTER 7.
Especial objects of spiritual thoughts on the glorious state of heaven, and what belongs thereunto -- First, of Christ himself -- Thoughts of heavenly glory in opposition unto thoughts of eternal misery -- The use of such thoughts -- Advantage in sufferings.
IT will be unto our advantage, having stated right notions of the glory of the blessed state above in our minds, to fix on some particulars belonging unto it as the especial objects of our thoughts and meditations. As, --
I. Think much of him who unto us is the life and center of all the glory of
heaven; that is, Christ himself. I shall be very brief in treating hereof, because I have designed a peculiar treatise on this subject, of beholding the glory of Christ, both here and unto eternity. f16 At present, therefore, a few things only shall be mentioned, because on this occasion they are not to be omitted. The whole of the glory of the state above is expressed by being "ever with the Lord, where he is, to behold his glory;" for in and through him is the beatifical manifestation of God and his glory made for evermore, and through him are all communications of inward glory unto us. The present resplendency of heavenly glory consists in his mediatory ministry, as I have at large elsewhere declared; f17 and he will be the means of all-glorious communications between God and the church unto eternity. Wherefore, if we are spiritually minded, we should fix our thoughts on Christ above, as the center of all heavenly glory. To help us herein, we may consider the things that follow: --
1. Faith hath continual recourse unto him, on the account of what he did and suffered for us in this world; for thereon pardon of sin, justification, and peace with God, do depend. This ariseth, in the first place, from a sense of our own wants. But love of him is no less necessary unto us than faith in him; and although we have powerful motives unto love from what he did and was in this world, yet the formal reason of our adherence unto him thereby is what he is in himself as he is now exalted in heaven. If we rejoice not at the remembrance of his present glory, if the thoughts of it be not frequent with us and refreshing unto us, how dwelleth his love in us?
423
2. Our hope is that ere long we shall be ever with him; and if so, it is certainly our wisdom and duty to be here with him as much as we can. It is a vain thing for any to suppose that they place their chiefest happiness in being for ever in the presence of Christ, who care not at all to be with him here as they may. And the only way of our being present with him here is, by faith and love acting themselves in spiritual thoughts and affections. And it is an absurd thing for men to esteem themselves Christians who scarce think of Christ all the day long; yet some, as one complained of old, scarce ever think or speak of him but when they swear by his name. I have read of them who have lived and died in continual contemplation on him, so far as the imperfection of our present state will admit; I have known them, I do know them, who call themselves unto a reproof if at any time he hath been many minutes out of their thoughts; and it is strange that it should be otherwise with them who love him in sincerity. Yet I wish I did not know more who give evidences that it is a rare thing for them to be exercised in serious thoughts and meditations about him; yea, there are some who are not averse upon occasions to speak of God, of mercy, of pardon, of his power and goodness, who, if you mention Christ unto them, with any thing of faith, love, trust in him, they seem unto them as a strange thing. Few there are who are sensible of any religion beyond what is natural. The things of the wisdom and power of God in Christ are foolishness unto them. Take some directions for the discharge of this duty: -- In your thoughts of Christ, be very careful that they are conceived and directed according to the rule of the word, lest you deceive your own souls, and give up the conduct of your affections unto vain imaginations. Spiritual notions befalling carnal minds did once, by the means of superstition, ruin the power of religion. A conviction men had that they must think much of Jesus Christ, and that this would make them conformable unto him; but having no real evangelical faith, nor the wisdom of faith to exercise it in their thoughts and affections in a due manner, nor understanding what it was to be truly like unto him, they gave up themselves unto many foolish inventions and imaginations, by which they thought to express their love and conformity unto him. They would have images of him, which they would embrace, adore, and bedew with their tears. They would have crucifixes, as they called them, which they would carry about them, and wear next unto their hearts, as if they resolved to lodge Christ always in their bosoms. They would go in pilgrimage to the
424
place where he died and rose again, through a thousand dangers, and purchase a feigned chip of a tree whereon he suffered, at the price of all they had in the world. They would endeavor, by long thoughtfulness, lastings, and watchings, to cast their souls into raptures and ecstasies, wherein they fancied themselves in his presence. They came at last to make themselves like him, in getting impressions of wounds on their sides, their hands, and feet. Unto all these things, and sundry others of a like nature and tendency, did superstition abuse and corrupt the minds of men, from a pretense of a principle of truth; for there is no more certain gospel truth than this, that believers ought continually to contemplate on Christ by the actings of faith in their thoughts and affections, and that thereby they are changed and transformed into his image, 2<470318> Corinthians 3:18. And we are not to forego our duty because other men have been mistaken in theirs, nor part with practical, fundamental principles of religion because they have been abused by superstition. But we may see herein how dangerous it is to depart in any thing from the conduct of Scripture light and rule, when for want thereof the best and most noble endeavors of the minds of men, even to love Christ and to be like unto him, do issue in provocations of the highest nature.
Pray, therefore, that you may be kept unto the truth in all things, by a diligent attendance unto the only rule thereof and conscientious subjection of soul unto the authority of God in it; for we ought not to suffer our affections to be entangled with the paint or artificial beauty of any way or means of giving our love unto Christ which are not warranted by the word of truth. Yet I must say that I had rather be among them who, in the actings of their love and affection unto Christ, do fall into some irregularities and excesses in the manner of expressing it (provided their worship of him be neither superstitious nor idolatrous), than among those who, professing themselves to be Christians, do almost disavow their having any thoughts of or affection unto the person of Christ. But there is no need that we should foolishly run into either of these extremes. God hath in the Scripture sufficiently provided against them both. He hath both showed us the necessity of our diligent acting of faith and love on the person of Christ, and hath limited out the way and means whereby we may so do; and let our designs be what they will, where in any thing we
425
depart from his prescriptions, we are not under the conduct of his Spirit, and so are sure to lose all that we do.
Wherefore, two things are required that we may thus think of Christ and meditate on him according to the mind and will of God: --
(1.) That the means of bringing him to mind be what God hath promised and appointed.
(2.) That the continued proposal of him as the object of our thoughts and meditations be of the same kind.
For both these ends the superstitious minds of men invented the ways of images and crucifixes, with their appurtenances, before mentioned; and this rendered all their devotion an abomination. That which tends unto these ends among believers is the promise of the Spirit and the institutions of the word. Would you, then, think of Christ as you ought, take these two directions: --
(1.) Pray that the Holy Spirit may abide with you continually, to mind you of him; which he will do in all in whom he doth abide, for it belongs unto his office.
(2.) For more fixed thoughts and meditations, take some express place of Scripture wherein he is set forth and proposed, either in his person, office, or grace, unto you, <480301>Galatians 3:1.
3. This duty lies at the foundation of all that blessed communion and intercourse that is between Jesus Christ and the souls of believers. This, I confess, is despised by some, and the very notion of it esteemed ridiculous; but they do therein no leas than renounce Christianity, and turn the Lord Christ into an idol, that neither knoweth, seeth, nor heareth. But I speak unto them who are not utter strangers unto the life of faith, who know not what religion is unless they have real spiritual intercourse and communion with the Lord Christ thereby. Consider this, therefore, as it is in particular exemplified in the book of Canticles. There is not one instance of it to be found which doth not suppose a continued thoughtfulness of him. And in answer unto them, as they are actings of faith and love, wherein he is delighted, doth he by his Spirit insinuate into our minds and hearts a gracious sense of his own love, kindness, and relation unto us. The
426
great variety wherein these things are mutually carried on between him and the church, the singular endearments which ensue thereon, and blessed estate in rest and complacency, do make up the substance of that holy discourse. No thoughts of Christ, then, proceeding from faith, accompanied with love and delight, shall be lost. They that sow this seed shall return with their sheaves; Christ will meet them with gracious intimations of his acceptance of them and delight in them, and return a sense of his own love unto them. He never will be, he never was, behind with any poor soul in returns of love. Those gracious and blessed promises which he hath made of "coming unto them" that believe in him, of "making his abode with them," and of "supping with them," -- all expressions of a gracious presence and intimate communion, -- do all depend on this duty. Wherefore, we may consider three things concerning these thoughts of Christ: --
(1.) That they are exceeding acceptable unto him, as the best pledges of our cordial affection: <220214>Song of Solomon 2:14,
"O my dove, that art in the clefts of the rock, in the secret places of the stairs, let me see thy countenance, let me hear thy voice; for sweet is thy voice, and thy countenance is comely."
When a soul through manifold discouragements and despondencies withdraws, and as it were hides itself from him, he calleth to see a poor, weeping, blubbered face, and to hear a broken voice, that scarce goes beyond sighs and groans.
(2.) These thoughts are the only means whereby we comply with the gracious invitations of his love mentioned before. By them do we hear his knocking, know his voice, and open the door of our hearts to give him entrance, that he may abide and sup with us. Sometimes, indeed, the soul is surprised into acts of gracious communion with Christ, <220612>Song of Solomon 6:12; but they are not to be expected unless we abide in those ways and means which prepare and make our souls meet for the reception and entertainment of him. Wherefore,
(3.) Our want of experience in the power of this holy intercourse and communion with Christ ariseth principally from our defect in this duty. I have known one who, after a long profession of faith and holiness, fell into
427
great darkness and distress merely on this account, that he did not experience in himself the sweetness, life, and power, of the testimonies given concerning the real communications of the love of Christ unto, and the intimation of his presence with, believers. He knew well enough the doctrine of it, but did not feel the power of it; at least he understood there was more in it than he had experience of. God carried him by faith through that darkness, but taught him withal that no sense of these things was to be let in to the soul but by constant thoughtfulness and contemplations on Christ. How many blessed visits do we lose by not being exercised unto this duty! See <220501>Song of Solomon 5:1-3. Sometimes we are busy, sometimes careless and negligent, sometimes slothful, sometimes under the power of temptations, so that we neither inquire after nor are ready to receive them. This is not the way to have our joys abound.
4. Again (I speak now with especial respect unto him in heaven); the glory of his presence, as God and man eternally united; the discharge of his mediatory office, as he is at the right hand of God; the glory of his present acting for the church, as he is the minister of the sanctuary and the true tabernacle which God hath fixed and not man; the love, power, and efficacy of his intercession, whereby he takes care for the accomplishment of the salvation of the church; the approach of his glorious coming unto judgment, -- are to be the objects of our daily thoughts and meditations.
Let us not mistake ourselves. To be spiritually minded is, not to have the notion and knowledge of spiritual things in our minds; it is not to be constant, no, nor to abound, in the performance of duties: both which may be where there is no grace in the heart at all. It is to have our minds really exercised with delight about heavenly things, the things that are above, especially Christ himself as at the right hand of God.
5. Again; so think of eternal things as continually to lay them in the balance against all the sufferings of this life. This use of it I have spoken unto somewhat before, and it is necessary it should be pressed upon all occasions. It is very probable that we shall yet suffer more than we have done. Those who have gone before us have done so; it is foretold in the Scripture that if we will live godly in Christ Jesus we must do so; we stand in need of it, and the world is prepared to bring it on us. And as we must suffer, so it is necessary, unto the glory of God and our own salvation,
428
that we suffer in a due manner. Mere sufferings will neither commend us unto God nor any way advantage our own souls. When we suffer according to the will of God, it is an eminent grace, gift, and privilege, <500129>Philippians 1:29. But many things are required hereunto. It is not enough that men suppose themselves to suffer for conscience' sake, -- though if we do not so suffer all our sufferings are in vain; nor is it enough that we suffer for this or that way of profession in religion, which we esteem to be true and according to the mind of God, in opposition unto what is not so. The glory of sufferings on these accounts solely hath been much sullied in the days wherein we live. It is evident that persons, out of a natural courage, accompanied with deep radicate persuasions, and having their minds influenced with some sinister ends, may undergo things hard and difficult in giving testimony unto what is not according to the mind of God. Examples we have had hereof in all ages, and in that wherein we live in an especial manner. See 1<600414> Peter 4:14-16. We have had enough to take off all paint and appearance of honor from them who in their sufferings are deceived in what they profess. But men may from the same principles suffer for what is indeed according to the mind of God, yea, may give their bodies to be burned therein, and yet not to his glory nor their own eternal advantage. Wherefore we are duly to consider all things that are requisite to make our sufferings acceptable unto God and honorable unto the gospel.
I have observed in many a frame of spirit with respect unto sufferings that I never saw good event of when it was tried to the uttermost. Boldness, confidence, a pretended contempt of hardships, and scorning other men whom they suppose defective in these things, are the garments or livery they wear on this occasion. Such principles may carry men out in a bad cause, they will never do so in a good cause. Evangelical truth will not be honorably witnessed unto but by evangelical grace. Distrust of ourselves, a due apprehension of the nature of the evils to be undergone and of our own frailty, with continual prayers to be delivered from them or supported under them, and prudent care to avoid them without an inroad on conscience or neglect of duty, are much better preparations for an entrance into a state of suffering. Many things belong unto our learning aright this first and last lesson of the gospel, namely, of bearing the cross, or undergoing all sorts of sufferings for the profession of it; but they belong not unto our present occasion. This only is that which we now press as an
429
evidence of our sincerity in our sufferings, and an effectual means to enable us cheerfully to undergo them, which is, to have such a continual prospect of the future state of glory as to lay it in the balance against all that we may undergo; for, --
1. To have our minds filled and possessed with thoughts thereof will give us an alacrity in our entrance into sufferings in a way of duty. Other considerations will offer themselves unto our relief, which will quickly fade and disappear. They are like a cordial water, which gives a little relief for a season, and then leaves the spirits to sink beneath what they were before it was taken. Some relieve themselves from the consideration of the nature of their sufferings; they are not so great but that they may conflict with them and come off with safety. But there is nothing of that kind so small as will not prove too hard and strong for us unless we have especial assistance. Some do the same from their duration; they are but for ten days or six months, and then they shall be free; -- some from the compassion and esteem of men. These and the like considerations are apt to occur unto the minds of all sorts of persons, whether they are spiritually minded or no. But when our minds are accustomed unto thoughts of the "glory that shall be revealed," we shall cheerfully entertain every way and path that leads thereunto, as suffering for the truth doth in a peculiar manner. Through this medium we may look cheerfully and comfortably on the loss of name, reputation, goods, liberty, life itself, as knowing in ourselves that we have better and more abiding comforts to betake ourselves unto. And we can no other way glorify God by our alacrity in the entrance of sufferings than when it ariseth from a prospect into and valuation of those invisible things which he hath promised as an abundant recompense for all we can lose in this world.
2. The great aggravation of sufferings is their long continuance, without any rational appearance or hope of relief. Many who have entered into sufferings with much courage and resolution have been wearied and worn out with their continuance. Elijah himself was hereby reduced to pray that God would take away his life, to put an end unto his ministry and calamities. And not a few in all ages have been hereby so broken in their natural spirits, and so shaken in the exercise of faith, as that they have lost the glory of their confession, in seeking deliverance by sinful compliances in the denial of truth. And although this may be done out of mere
430
weariness (as it is the design of Satan to "wear out the saints of the Most High"), with reluctance of mind, and a love yet remaining unto the truth in their hearts, yet hath it constantly one of these two effects: -- Some, by the overwhelming sorrow that befalls them on the account of their failure in profession, and out of a deep sense of their unkindness unto the Lord Jesus, are stirred up immediately unto higher acts of confession than ever they were before engaged in, and unto a higher provocation of their adversaries, until their former troubles are doubled upon them, which they frequently undergo with great satisfaction. Instances of this nature occur in all stories of great persecutions. Others being cowed and discouraged in their profession, and perhaps neglected by them whose duty it was rather to restore them, have by the craft of Satan given place to their declensions, and become vile apostates. To prevent these evils, arising from the duration of sufferings without a prospect of deliverance, nothing is more prevalent than a constant contemplation on the future reward and glory. So the apostle declares it, <581135>Hebrews 11:35. When the mind is filled with the thoughts of the unseen glories of eternity, it hath in readiness what to lay in the balance against the longest continuance and duration of sufferings, which in comparison thereunto, at their utmost extent, are "but for a moment."
I have insisted the longer on these things, because they are the peculiar objects of the thoughts of them that are indeed spiritually minded.
431
CHAPTER 8.
Spiritual thoughts of God himself -- The opposition unto them and neglect of them, with their causes and the way of their prevalency -- Predominant corruptions expelling due thoughts of God, how to be discovered, etc. -- Thoughts of God, of what nature, and what they are to be accompanied withal, etc.
II. I HAVE spoken very briefly unto the first particular instance of the
heavenly things that we are to fix our thoughts upon, namely, the person of Christ; and I have done it on the reason before mentioned, namely, that I intend a peculiar treatise on that subject, or an inquiry how we may behold the glory of Christ in this life, and how we shall do so unto eternity. That which I have reserved unto the last place, as unto the exercise of their thoughts about who are spiritually minded, is that which is the absolute foundation and spring of all spiritual things, namely, God himself. He is the fountain whence all these things proceed, and the ocean wherein they issue; he is their center and circumference, wherein they all begin, meet, and end. So the apostle issues his profound discourse of the counsels of the divine will and mysteries of the gospel, <451136>Romans 11:36,
"Of him, and through him, and to him, are all things: to whom be glory for ever."
All things arise from his power, and are all disposed by his wisdom into a tendency unto his glory: "Of him, and through him, and to him, are all things." Under that consideration alone are they to be the objects of our spiritual meditation, -- namely, as they come from him and tend unto him. All other things are finite and limited, but they begin and end in that which is immense and infinite. So God is "all in all." He therefore is, or ought to be, the only supreme, absolute object of our thoughts and desires; other things are from and for him only. When our thoughts do not either immediately and directly, or mediately and by just consequence, tend unto and end in him, they are not spiritual, 1<600121> Peter 1:21.
432
To make way for directions how to exercise our thoughts on God himself, something must be premised concerning a sinful defect herein, with the causes of it: --
First, it is the great character of a man presumptuously and flagitiously wicked that "God is not in all his thoughts," Psalm 4; that is, he is in none of them. And of this want of thoughts of God there are many degrees, for all wicked men are not equally so forgetful of him: --
1. Some are under the power of atheistical thoughts. They deny or question, or do not avowedly acknowledge, the very being of God. This is the height of what the enmity of the carnal mind can rise unto. To acknowledge God, and yet to refuse to be subject to his law or will, a man would think were as bad, if not worse, than to deny the being of God; but it is not so. That is a rebellion against his authority, this a hatred unto the only Fountain of all goodness, truth, and being; and that because they cannot own it but withal they must acknowledge it to be infinitely righteous, holy, and powerful, which would destroy all their desires and security. Such may be the person in the psalm; for the words may be read, "All his thoughts are that there is no God:" howbeit the context describes him as one who rather despiseth his providence than denieth his being. But such there are, whom the same psalmist elsewhere brands for fools, though themselves seem to suppose that wisdom was born and will die with them, <191401>Psalm 14:1, 53:1.
It may be, never any age since the flood did more abound with open atheism, among such as pretended unto the use and improvement of reason, than that wherein we live. Among the ancient civilized heathen, we hear ever and anon of a person branded for an atheist, yet we are not certain whether it was done justly or no; but in all nations of Europe at this day, cities, courts, towns, fields, armies, abound with persons who, if any credit may be given unto what they say or do, believe not that there is a God. And the reason hereof may be a little inquired into.
Now this is no other, in general, but that men have decocted and wasted the light and power of Christian religion. It is the fullest revelation of God that ever he made; it is the last that ever he will make in this world. If this be despised, if men rebel against the light of it, if they break the cords of it, and are senseless of its power, nothing can preserve them from the highest
433
atheism that the nature of man is capable of. It is in vain to expect relief or preservation from inferior means when the highest and most noble are rejected. Reason or the light of nature gives evidences unto the being of God, and arguments are still well pleaded from them to the confusion of atheists; and they were sufficient to retain men in an acknowledgment of the divine power and Godhead who had no other, no higher evidences of them. But where men have had the benefit of divine revelation, where they have been educated in the principles of Christian religion, have had some knowledge and made some profession of them, and have, through the love of sin and hatred of every thing that is truly good, rejected all convictions from them concerning the being, power, and rule of God, they will not be kept unto a confession of them by any considerations that the light of nature can suggest.
There are therefore, among others, three reasons why there are more atheists among them who live where the Christian religion is professed and the power of it rejected, than among any other sort of men, even than there were among the heathens themselves: --
(1.) God hath designed to magnify his word above all his name, or all other ways of the revelation of himself unto the children of men, <19D802P> salm 138:2. Where, therefore, this is rejected and despised, he will not give the honor unto reason or the light of nature, that they shall preserve the minds of men from any evil whatever. Reason shall not have the same power and efficacy on the minds of men who reject the light and power of divine revelation by the word, as it hath or may have on them whose best guide it is, who never enjoyed the light of the gospel; and therefore there is ofttimes more common honesty among civilized heathens and Mohammedans than amongst degenerate Christians; and for the same reason the children of professors are sometimes irrecoverably profligate. It will be said, "Many are recovered unto God by afflictions who have despised the word." But it is otherwise. Never any were converted unto God by afflictions who had rejected the word. Men may by afflictions be recalled unto the light of the word, but none are immediately turned unto God by them; -- as a good shepherd, when a sheep wanders from the flock, and will not hear his call, sends out his dog, which steps him and bites him; hereon he looks about him, and, hearing the call of the shepherd, returns again to the flock, Job<183319> 33:19-25. But with this sort of persons it
434
is the way of God, that when the principal means of the revelation of himself, and wherein he doth most glorify his wisdom and his goodness, are despised, he will not only take off the efficacy of inferior means, but judicially harden the hearts and blind the eyes of men, that such means shall be of no use unto them. See <230609>Isaiah 6:9,10; <441340>Acts 13:40,41; <450121>Romans 1:21,28; 2<530211> Thessalonians 2:11,12.
(2.) The contempt of gospel light and Christian religion, as it is supernatural (which is the beginning of transgression unto all atheists among us), begets in and leaves on the mind such a depraved, corrupt habit, such a congeries of all evils that the hatred of the goodness, wisdom, and grace of God can produce, that it cannot but be wholly inclined unto the worst of evils, as all our original vicious inclinations succeeded immediately on our rejection and loss of the image of God. The best things, corrupted, yield the worst savor; as manna stunk and bred worms. The knowledge of the gospel being rejected, stinking worms take the place of it in the mind, which grow into vipers and scorpions. Every degree of apostasy from gospel truth brings in a proportionate degree of inclination unto wickedness into the hearts and minds of men, 2<610221> Peter 2:21; and that which is total, unto all the evils that they are capable of in this world. Whereas, therefore, multitudes, from their darkness, unbelief, temptation, love of sin, pride and contempt of God, do fall off from all subjection of soul and conscience unto the gospel, either notionally or practically, deriding or despising all supernatural revelations, they are a thousand times more disposed unto downright atheism than persons who never had the light or benefit of such revelations. Take heed of decays! Whatever ground the gospel loseth in our minds, sin possesseth it for itself and its own ends.
Let none say it is otherwise with them. Men grow cold and negligent in the duties of gospel worship, public and private; which is to reject gospel light. Let them say and pretend what they please, that in other things, in their minds and conversations, it is well with them: indeed it is not so. Sin will, sin doth, one way or other, make an increase in them proportionate unto these decays, and will sooner or later discover itself so to do; and themselves, if they are not utterly hardened, may greatly discover it, inwardly in their peace, or outwardly in their lives.
435
(3.) Where men are resolved not to see, the greater the light is that shines about them the faster they must close their eyes. All atheism springs from a resolution not to see things invisible and eternal. Love of sin, a resolved continuance in the practice of it, the effectual power of vicious inclinations in opposition unto all that is good, make it the interest of such men that there should be no God to call them to an account; for a supreme, unavoidable judge, an eternal rewarder of good and evil, is inseparable from the first notion of a Divine Being. Whereas, therefore, the most glorious light and uncontrollable evidence of these things shines forth in the Scripture, men that will abide by their interest to love and live in sin must close their eyes with all the arts and powers that they have, or else it will pierce into their minds unto their torment. This they do by downright atheism, which alone pretends to give them security against the light of divine revelation. Against all other convictions they might take shelter from their fears under less degrees of it.
It is not, therefore, unto the disparagement but honor of the gospel that so many avow themselves to be atheists, in those places wherein the truth of it is known and professed; for none can have the least inclination or temptation thereunto until they have beforehand rejected the gospel, which immediately exposeth them unto the worst of evils.
Nor is there any means for the recovery of such persons. The opposition that hath been made unto atheism, with arguments for the divine being and existence of God, taken from reason and natural light, in this and other ages, hath been of good use to cast contempt on the pretenses of evil men to justify themselves in their folly; but that they have so much as changed the minds of any I much doubt. No man is under the power of atheistical thoughts, or can be so long, but he that is ensnared into them by his desire to live securely and uncontrollably in sin. Such persons know it to be their interest that there should be no God, and are willing to take shelter under the bold expressions and reasonings of them who by the same means have hardened and blinded their minds into such foolish thoughts. But the most rational arguments for the being of the Deity will never prove an effectual cure unto a predominant love of and habitual course in sin, in them who have resisted and rejected the means and motives unto that end declared in divine revelation; and unless the love of sin be cured in the heart, thoughts in the acknowledgment of God will not be fixed in the mind.
436
2. There are those of whom also it may be said that "God is not in all their thoughts," though they acknowledge his essence and being; for they are not practically influenced in any thing by the notions they have of him. Such is the person of whom this is affirmed, <191004>Psalm 10:4. He is one who, through pride and profligacy, with hardness in sin, regards not God in the rule of the world, verses 4,5,11,13. Such is the world filled withal at this day, as they are described, <560116>Titus 1:16,
"They profess that they know God, but in works deny him, being abominable, and disobedient, and unto every good work reprobate."
They think, they live, they act in all things as if there were no God, at least as if they never thought of him with fear and reverence. And, for the most part, we need not seek far for evidences of their disregard of God, -- the "pride of their countenances testifies against them," <191004>Psalm 10:4; and if they are followed farther, cursed oaths, licentiousness of life, and hatred of all that is good, will confirm and evidence the same. Such as these may own God in words, may be afraid of him in dangers, may attend outwardly on his worship; but they think not of God at all in a due manner, -- "he is not in all their thoughts."
3. There are yet less degrees of this disregard of God and forgetfulness of him. Some are so filled with thoughts of the world and the occasions of life that it is impossible they should think of God as they ought; for as the love of God and the love of the world in prevalent degrees are inconsistent, (for if a man love this world, how dwelleth the love of God in him?) so thoughts of God and of the world in the like degree are inconsistent. This is the state of many, who yet would be esteemed spiritually minded: They are continually conversant in their minds about earthly things. Some things impose themselves on them under the notion of duty; they belong unto their callings, they must be attended unto. Some are suggested unto their minds from daily occasions and occurrences. Common converse in the world engageth men into no other but worldly thoughts. Love and desire of earthly things, their enjoyment and increase, exhaust the vigor of their spirits all the day long. In the midst of a multitude of thoughts, arising from these and the like occasions, whilst their hearts and heads are reeking with the steam of them, many fall immediately in their seasons unto the performance of holy duties. Those times must suffice for thoughts of God.
437
But notwithstanding such duties, what through the want of a due preparation for them, what through the fullness of their minds and affections with other things, and what through a neglect of exercising grace in them, it may be said comparatively that "God is not in all their thoughts."
I pray God that this, at least as unto some degrees of it, be not the condition of many among us. I speak not now of men who visibly and openly live in sin, profane in their principles, and profligate in their lives. The prayers of such persons are an abomination unto the Lord, neither have they ever any thoughts of him which he doth accept. But I speak of them who are sober in their lives, industrious in their callings, and not openly negligent about the outward duties of religion. Such men are apt to approve of themselves, and others also to speak well of them, for these things are in themselves commendable and praiseworthy; but if they are traced home, it will be found, as to many of them, that "God is not in all their thoughts" as he ought to be. Their earthly conversation, their vain communication, with their foolish designs, do all manifest that the vigor of their spirits and most intense contrivances of their minds are engaged unto things below. Some refuse, transient, unmanaged thoughts are sometimes cast away on God; which he despiseth.
4. Where persons do cherish secret predominant lusts in their hearts and lives, God is not in their thoughts as he ought to be. He may be, he often is, much in the words of such persons, but in their thoughts he is not, he cannot be, in a due manner. And such persons no doubt there are. Ever and anon we hear of one and another whose secret lusts break forth into a discovery. They flatter themselves for a season, but God ofttimes so orders things in his holy providence that their iniquity shall be found out to be hateful. Some hateful lust discovers itself to be predominant in them: one is drunken, another unclean, a third an oppressor. Such there were ever found among professors of the gospel, and that in the best of times: among the apostles one was a traitor, "a devil." Of the first professors of Christianity, there were those
"whose god was their belly, whose end was destruction, who minded earthly things," <500318>Philippians 3:18,19.
438
Some may take advantage of this acknowledgment that there are such evils among such as are called professors; and it must be confessed that great scandal is given hereby unto the world, casting both them that give it and them to whom it is given under a most dreadful woe: but we must bear the reproach of it as they did of old, and commit the issue of all things unto the watchful care of God. However, it is good in such a season to be jealous over ourselves and others, to "exhort one another daily, while it is called To-day, lest any be hardened through the deceitfulness of sin," <580313>Hebrews 3:13. See chapter <581213>12:13-17. And because those with whom it is thus cannot be spiritually minded, [and] yet are there some difficulties in the case, as unto the predominancy of a secret lust or sin, I shall consider it somewhat more distinctly: --
(1.) We must distinguish between a time of temptation in some and the ordinary state of mind and affections in others. There may be a season wherein God, in his holy, wise ordering of all things towards us, and for his own glory, in his holy, blessed ends, may suffer a lust or corruption to break loose in the heart, to strive, tempt, suggest, tumultuate, unto the great trouble and disquietude of the mind and conscience; neither can it be denied but that, falling in conjunction with some vigorous temptation, it may proceed so far as to surprise the person in whom it is into actual sin, unto his defilement and amazement. In this case no man can say, "I am tempted of God;" for "God tempteth no man, but every man is tempted when he is drawn away of his own lust, and enticed." But yet temptations, of what sort soever they be, so far as they are afflictive, corrective, or penal, are ordered and disposed by God himself; for there is no evil of that nature and he hath not done it. And where he will have the power of any corruption to be afflictive in any instance, two things may safely be ascribed to him: --
[1.] He withholds the supplies of that grace whereby it might be effectually mortified and subdued. He can give in a sufficiency of efficacious grace to repel any temptation, to subdue any or all our lusts and sins; for he can and doth work in us to will and to do according to his pleasure. Ordinarily he doth so in them that believe; so that although their lusts may rebel and war, they cannot defile or prevail. But unto the continual supplies of this actual prevailing grace he is not obliged. When it may have a tendency unto his holy ends, he may and doth withhold it. When, it may be, a proud soul
439
is to be humbled, a careless soul to be awakened, an unthankful soul to be convinced and rebuked, a backsliding soul to be recovered, a froward, selfish, passionate soul to be broken and meekened, he can leave them for a season unto the sore exercise of a prevalent corruption; which, under his holy guidance, shall contribute greatly unto his blessed ends. It was so in the temptation of Paul, 2<471207> Corinthians 12:7-9. If a man, through disorder and excesses, is contracting many habitual distempers of body, which gradually and insensibly tend unto his death, it may be an advantage to be cast into a violent fever, which threatens immediately to take away his life; for he will hereby be thoroughly awakened unto the consideration of his danger, and not only labor to be freed from his fever, but also for the future to watch against those disorders and excesses which cast him into that condition. And sometimes a loose, careless soul, that walks in a secure, formal profession, contracts many spiritual diseases, which tend unto death and ruin. No arguments or considerations can prevail with him to awaken himself, to "shake himself out of the dust," and to betake himself unto a more diligent and humble walking before God. In this state, it may be, through the permission of God, he is surprised into some open, actual sin. Hereon, through the vigorous actings of an enlightened conscience, and the stirrings of any sparks of grace which yet remain, he is amazed, terrified, and stirs up himself to seek after deliverance.
[2.] God may and doth in his providence administer objects and occasions of men's lusts, for their trial. He will place them in such relations, in such circumstances, as shall be apt to provoke their affections, passions, desires, and inclinations, unto those objects that are suited unto them.
In this state any lust will quickly get such power in the mind and affections as to manage continual solicitations unto sin. It will not only dispose the affections towards it, but multiply thoughts about it, and darken the mind as unto those considerations which ought to prevail unto its mortification. In this condition it is hard to conceive how God should be in the thoughts of man in a due manner. However, this state is very different from the habitual prevalency of any secret sin or corruption in the ordinary course of men's walking in the world, and therefore I do not directly intend it.
440
If any one shall inquire how we may know this difference, namely, that is between the occasional prevalency of any lust or corruption in conjunction with a temptation, and the power of sin in any instance habitually and constantly complied withal, or indulged in the mind, I answer, --
1st. It is no great matter whether we are able to distinguish between them or no; for the end why God suffers any corruption to be such a snare and temptation, such a thorn and brier, is, to awaken the souls of men out of their security, and to humble them for their pride and negligence. The more severe their apprehensions concerning it, the more effectual it will be unto this end and purpose. It is good, it may be, that the soul should apprehend more of what is sinful in it as it is a corruption than of what is afflictive in it as it is a temptation; for if it be conceived as a predominant lust, if there be any spark of grace remaining in the soul, it will not rest until in some measure it be subdued. It will also immediately put it upon a diligent search into itself, which will issue in deep self-abasement, the principal end designed. But, --
2dly. For the relief of them that may be perplexed in their minds about their state and condition, I say there is an apparent difference between these things. A lust or corruption arising up or breaking forth into a violent temptation is the continual burden, grief, and affliction of the soul wherein it is. And as the temptation, for the most part, which befalls such a person will give him no rest from its reiterated solicitations, so he will give the temptation no rest, but will be continually conflicting with it and contending against it. It fills the soul with an amazement at itself and continual self-abhorrency, that any such seeds of filth and folly should be yet remaining in it. With them in whom any sin is ordinarily prevalent it is otherwise. According to their light and renewed occasional convictions, they have trouble about it; they cannot but have so, unless their consciences are utterly seared. But this trouble respects principally, if not solely, its guilt and effects. They know not what may ensue on their compliance with it, in this world and another. Beyond this they like it well enough, and are not willing to part with it. It is this latter sea of persons of whom we speak at present.
(2.) We must distinguish between the perplexing solicitation of any lust and the conquering predominancy of it. The evil that is present with us
441
will be soliciting and pressing unto sin of its own accord, even where there is no such especial temptation as that spoken of before. So is the case stated, so are the nature and operations of it described, Romans 7, <480517>Galatians 5:17. And sometimes an especial, particular lust may be so warmed and fomented by men's constitutions within, or be so exposed unto provoking, exciting occasions without, as to bring perpetual trouble on the mind; yet this may be where no sin hath the predominancy inquired after. And the difference between the perplexing solicitation of any corruption unto sin and the conquering prevalency of it lies in this, that under the former, the thoughts, contrivances, and actings of the mind, are generally disposed and inclined unto an opposition unto it, and a conflict with it, how it may be obviated, defeated, destroyed, how an absolute victory may be obtained against it; yea, death itself is sweet unto such persons, under this notion, as it is that which will deliver them from the perplexing power of their corruptions. So is the state of such a soul at large represented, Romans 7. In the other case, namely, of its predominancy, it disposeth of the thoughts actually, for the most part, to make provision for the flesh, and to fulfill it in the lusts thereof. It fills the mind with pleasing contemplations of its object, and puts it on contrivances for satisfaction; yea, part of the bitterness of death unto such persons is, that it will make an everlasting separation between them and the satisfaction they have received in their lusts. It is bitter in the thoughts of it unto a worldly-minded man, because it will take him from all his enjoyments, his wealth, profits, and advantages. It is so unto the sensual person, as that which finally determines all his pleasures.
(3.) There is a difference in the degrees of such a predominant corruption. In some it taints the affections, vitiates the thoughts, and works over the will unto acts of a secret complacency in sin, but proceeds no farther. The whole mind may be vitiated by it, and rendered, in the multitude of its thoughts, vain, sensual, or worldly, according as is the nature of the prevailing corruption; yet here God puts bounds unto the raging of some men's corruptions, and says to their proud waves, "Thus far shall ye proceed, and no farther." He either lays a restraint on their minds, that when lust hath fully conceived it shall not bring forth sin, or he sets a hedge before them in his providence, that they shall not be able in their circumstances to find their way unto what perhaps they do most earnestly
442
desire. A woful life it is that such persons lead. They are continually tortured between their corruptions and convictions, or the love of sin and fear of the event. With others it pursues its course into outward actual sins: which in some are discovered in this world, in others they are not; for some men's sins go before them unto judgment, and some follow after. Some fall into sin upon surprisal, from a concurrence of temptation with corruption and opportunities. Some habituate themselves unto a course in sin. Though in many it be not discovered, in some it is. But among those who have received any spiritual light, and made profession of religion thereon, this seldom falls out but from the great displeasure of God; for when men have long given way unto the prevalency of sin in their affections, inclinations, and thoughts, and God hath set many a hedge before them to give bounds unto their inclinations and to shut up the womb of sin, sometimes by afflictions, sometimes by fears and dangers, sometimes by the word, and yet the bent of their spirits is towards their sin, God takes off his hand of restraint, removes his hinderances, and gives them up unto their own hearts' lusts, to do the things that are not convenient. All things hereon suit their desires, and they rush into actual sins and follies, setting their feet in the paths that go down to the chambers of death. The uncontrollable power of sin in such persons, and the greatness of God's displeasure against them, make their condition most deplorable.
Those that are in this state, of either sort, the first or the latter, are remote from being spiritually minded, nor is "God in all their thoughts" as he ought to be; for, --
First, They will not so think and meditate on God. Their delight is turned another way. Their affections, which are the spring of their thoughts, which feed them continually, do cleave unto the things which are most adverse unto him. Love of sin is gotten to be the spring in them, and the whole stream of the thoughts which they choose and delight in are towards the pleasures of it. If any thoughts of God come in, as a faint tide for a few minutes, and drive back the other stream, they are quickly repelled and carried away with the strong current of those which proceed from their powerful inclinations. Yet may such persons abide in the performance of outward holy duties, or attendance unto them. Pride of, or satisfaction in, their gifts may give them delight in their own performances, and something
443
in those of others they may be exceedingly pleased withal, as it is expressly affirmed, <263331>Ezekiel 33:31,32. But in these things they have no immediate real thoughts of God, none that they delight in, none that they seek to stir up in themselves; and those which impose themselves on them they reject.
Secondly, As they will not, so they dare not, think of God. They will not, because of the power of their lusts; they dare not, because of their guilt. No sooner should they begin to think of him in good earnest, but their sin would lose all its desirable forms and appearances, and represent itself in the horror of guilt alone. And in that condition all the properties of the divine nature are suited to increase the dread and terror of the sinner. Adam had heard God's voice before with delight and satisfaction; but on the hearing of the same voice after he had sinned, he hid himself and cried that he was afraid. There is a way for men to think of God with the guilt of sin upon them which they intend to forsake, but none for any to do it with the guilt of sin which they resolve to continue in. Wherefore, of all these sorts of persons it may be said that "God is not in all their thoughts," and therefore are they fax enough from being spiritually minded; for unless we have many thoughts of God we cannot be so. Yea, moreover, there are two things required unto those thoughts which we have of God, that there be an evidence of our being so: --
[1.] That we take delight in them: <193004>Psalm 30:4,
"Sing unto the LORD, O ye saints of his, and give thanks at the remembrance of his holiness."
The remembrance of God delighteth and refresheth the hearts of his saints, and stirs them up unto thankfulness: --
1st. They rejoice in what God is in himself. Whatever is good, amiable, or desirable; whatever is holy, just, and powerful; whatever is gracious, wise, and merciful, and all that is so, -- they see and apprehend in God. That God is what he is, is the matter of their chiefest joy. Whatever befalls them in this world, whatever troubles and disquietment they are exercised withal, the remembrance of God is a satisfactory refreshment unto them; for therein they behold all that is good and excellent, the infinite center of all perfections. Wicked men would have God to be any thing but what he
444
is; nothing that God is really and truly pleaseth them. Wherefore, they either frame false notions of him in their minds, as <190102>Psalm 1:21, or they think not of him at all, at least [not] as they ought, unless sometimes they tremble at his anger and power. Some benefit they suppose may be had by what he can do, but how there can be any delight in what he is they know not; yea, all their trouble ariseth from hence, that he is what he ia It would be a relief unto them if they could make any abatement of his power, his holiness, his righteousness, his omnipresence; but his saints, as the psalmist speaks, "give thanks at the remembrance of his holiness."
And when we can delight in the thoughts of what God is in himself, of his infinite excellencies and perfections, it gives us a threefold evidence of our being spiritually minded: --
(1st.) In that it is such an evidence that we have a gracious interest in those excellencies and perfections, whereon we can say with rejoicing in ourselves, "This God," thus holy, thus powerful, thus just, good, and gracious, "is our God for ever and ever; he will be our guide unto death." So the psalmist, under the consideration of his own frailty and apprehensions of death in the midst of his years, comforts and refresheth himself with thoughts of God's eternity and immutability, with his interest in them, <19A223>Psalm 102:23-28. And God himself proposeth unto us his infinite immutability as the ground whereon we may expect safety and deliverance, <390306>Malachi 3:6. When we can thus think of God and of what he is with delight, it is, I say, an evidence that we have a gracious covenant interest even in what God is in himself; which none have but those who are spiritually minded.
(2dly.) It is an evidence that the image of God is begun to be wrought in our own souls, and that we approve of and rejoice in it more than in all other things whatever. Whatever notions men may have of the divine goodness, holiness, righteousness, and purity, they are all but barren, jejune, and fruitless, unless there be a similitude and conformity unto them wrought in their minds and souls. Without this they cannot rejoice in the thoughts and remembrance of the divine excellencies. Wherefore, when we can do so, when such meditations of God are sweet unto us, it is an evidence that we have some experience in ourselves of the excellency of the
445
image of those perfections, and that we rejoice in them above all things in this world.
(3dly.) They are so also in that they manifest that we do discern and judge that our eternal blessedness doth consist in the full manifestation and our enjoyment of God in what he is, and of all his divine excellencies. This men for the most part take for granted, but how it should be so they know not. They understand it in some measure whose hearts are here deeply affected with delight in them; they are able to believe that the manifestation and enjoyment of the divine excellencies will give eternal rest, satisfaction, and complacency unto their souls. No wicked man can look upon it otherwise than as a torment, to abide for ever with "eternal holiness," <233314>Isaiah 33:14. And we ourselves can have no present prospect into the fullness of future glory, when God shall be all in all, but through the delight and satisfaction which we have here in the contemplation of what God is in himself as the center of all divine perfections.
I would therefore press this unknown, this neglected duty on the minds of those of us in an especial manner who are visibly drawing nigh unto eternity. The days are coming wherein what God is in himself (that is, as manifested and exhibited in Christ), shall alone be, as we hope, the eternal blessedness and reward of our souls. Is it possible that any thing should be more necessary for us, more useful unto us, than to be exercised in such thoughts and contemplations? The benefits we may have hereby are not to be reckoned; some of them only may be named: as, --
[1st.] We shall have the best trial of ourselves how our hearts really stand affected towards God; for if upon examination we find ourselves not really to delight and rejoice in God for what he is in himself, and that all perfections are eternally resident in him, how dwelleth the love of God in us? But if we can truly "rejoice at the remembrance of his holiness," in the thoughts of what he is, our hearts are upright with him.
[2dly.] This is that which will effectually take off our thoughts and affections from things here below. One spiritual view of the divine goodness, beauty, and holiness, will have more efficacy to raise the heart unto a contempt of all earthly things than any other evidences whatever.
446
[3dly.] It will increase the grace of being heavenly minded in us, on the grounds before declared.
[4thly.] It is the best, I had almost said it is the only, preparation for the future full enjoyment of God. This will gradually lead us into his presence, take away all fears of death, increase our longing after eternal rest, and ever make us groan to be unclothed. Let us not, then, cease laboring with our hearts, until, through grace, we have a spiritually-sensible delight and joy in the remembrances and thoughts of what God is in himself.
2dly. In thoughts of God, his saints rejoice at the remembrance of what he is, and what he will be unto them. Herein have they regard unto all the holy relations that he hath taken on himself towards them, with all the effects of his covenant in Christ Jesus. To that purpose were some of the last words of David: 2<102305> Samuel 23:5,
"Although my house be not so with God; yet he hath made with me an everlasting covenant, ordered in all things, and sure: for this is all my salvation, and all my desire."
In the prospect he had of all the distresses that were to befall his family, he triumphantly rejoiced in the everlasting covenant that God had made with him. In these thoughts his saints take delight; they are sweet unto them, and full of refreshment: "Their meditations of him are sweet," and they are "glad in the LORD," <19A434>Psalm 104:34. Thus is it with them that are truly spiritually minded. They not only think much of God, but they take delight in these thoughts, -- they are sweet unto them; and not only so, but they have no solid joy or delight but in their thoughts of God, which therefore they retreat unto continually. They do so especially on great occasions, which of themselves are apt to divert them from them. As suppose a man hath received a signal mercy, with the matter whereof he is exceedingly affected and delighted; the minds of some men are apt on such occasions to be filled with thoughts of what they have received, and their affections to be wholly taken up with it, but he who is spiritually minded will immediately retreat unto thoughts of God, placing his delight and taking up his satisfaction in him. And so, on the other side, great distresses, prevalent sorrows, strong pains, violent distempers, are apt of themselves to take up and exercise all the thoughts of men about them; but those who are spiritually minded will in and under them all continually
447
betake themselves unto thoughts of God, wherein they find relief and refreshment against all that they feel or fear. In every state, their principal joy is in "the remembrance of his holiness."
[2.] That they be accompanied with godly fear and reverence. These are required of us in all wherein we have to do with God, <581228>Hebrews 12:28,29; and as the Scripture doth not more abound with precepts unto any duty, so the nature of God and our own, with the infinite distance between them, make it indispensably necessary even in the light of the natural conscience. Infinite greatness, infinite holiness, infinite power, all which God is, command the utmost reverential fear that our natures are capable of. The want hereof is the spring of innumerable evils; yea, indeed, of all that is so. Hence are blasphemous abuses of the holy name of God in cursed oaths and execrations; hence it is taken in vain, in ordinary exclamations; hence is all formality in religion.
It is the spiritual mind alone that can reconcile those things which are prescribed to us as our duty towards God. "To delight and rejoice in him always, to triumph in the remembrance of him, to draw nigh unto him with boldness and confidence," are on the one hand prescribed unto us; and on the other it is so "that we fear and tremble before him, that we fear that great and dreadful name the LORD our God, that we have grace to serve him with reverence and godly fear, because he is a consuming fire." These things carnal reason can comprehend no consistency in; -- what it is afraid of it cannot delight in; and what it delights in it will not long fear. But the consideration of faith, concerning what God is in himself, and what he will be unto us, gives these different graces their distinct operations, and a blessed reconciliation in our souls. Wherefore, all our thoughts of God ought to be accompanied with a holy awe and reverence, from a due sense of his greatness, holiness, and power. Two things will utterly vitiate all thoughts of God and render them useless unto us, -- vain curiosity and carnal boldness.
1st. It is unimaginable how the subtile disquisitions and disputes of men about the nature, properties, and counsels of God, have been corrupted, rendered sapless and useless, by vain curiosity, and striving for an artificial accuracy in the expression of men's apprehensions. When the wits and minds of men are engaged in such thoughts, "God is not in all their
448
thoughts," even when all their thoughts are concerning him. When once men are got into their metaphysical curiosities and logical niceties in their contemplations about God and his divine properties, they bid farewell, for the most part, unto all godly fear and reverence.
2dly. Others are so under the power of carnal boldness, that they think of God with no other respect than if they thought of worms of the earth like themselves. There is no holy awfulness upon their minds and souls in the mention of his name. By these things may our thoughts of God be so vitiated that the heart shall not in them be affected with a reverence of him, nor any evidence be given that we are spiritually minded.
It is this holy reverence that is the means of bringing in sanctifying virtue into our souls from God, upon our thoughts of him. None that thinks of God with a due reverence but he shall be sensible of advantage by it. Hereby do we sanctify God in our access unto him; and when we do so, he will sanctify and purify our hearts by those very thoughts in which we draw nigh to him.
We may have many sudden, occasional, transient thoughts of God, that are not introduced into our minds by a preceding reverential fear; but if they leave not that fear on our hearts in proportion unto their continuance with us, they are of no value, but will insensibly habituate us unto a common, bold frame of spirit, which he despises.
So is it in the case of thoughts of a contrary nature. Thoughts of sin, of sinful objects, may arise in our minds from the remainders of corruption, or be occasioned by the temptations and suggestions of Satan. If these are immediately rejected and cast out of us, the soul is not more prejudiced by their entrance than it is advantaged by their rejection, through the power of grace. But if they make frequent returns into the minds of men, or make any abode or continuance in their soliciting of the affections, they greatly defile the mind and conscience, disposing the person unto the farther entertainment of them. So, if our occasional thoughts of God do immediately leave us, and pass away without much affecting our minds, we shall have little or no benefit by them; but if, by their frequent visits and some continuance with us, they dispose our souls unto a holy reverence of God, they are a blessed means of promoting our
449
sanctification. Without this, I say, there may be thoughts of God unto no advantage of the soul.
There is implanted on our nature such a sense of a divine Power and Presence as that on all sudden occasions and surprisals it will act itself according unto that sense and apprehension. There is "vox naturae clamantis ad Dominum naturae," -- a voice in nature itself, upon any thing that is suddenly too hard for it, which cries out immediately unto the God of nature. So men, on such occasions, without any consideration, are surprised into a calling on the name of God and crying unto him. And from the same natural apprehension it is that wicked and profane persons will break forth on all occasions into cursed swearing by his name. So men in such ways have thoughts of God without either reverence or godly fear, without giving any glory unto him, and, for the most part, unto their own disadvantage. Such are all thoughts of God that are not accompanied with holy fear and reverence.
There is scarce any duty that ought at present to be more pressed on the consciences of men than this of keeping up a constant holy reverence of God in all wherein they have to do with him, both in private and public, in their inward thoughts and outward communication. Formality hath so prevailed on religion, and that under the most effectual means of its suppression, that very many do manifest that they have little or no reverence of God in the most solemn duties of his worship, and less, it may be, in their secret thoughts. Some ways that have been found out to keep up a pretense and appearance of it have been and are destructive unto it.
But herein consists the very life of all religion. The fear of God is, in the Old Testament, the usual expression of all the due respect of our souls unto him, and that because where that is not in exercise, nothing is accepted with him. And hence the whole of our wisdom is said to consist therein; and if it be not in a prevalent exercise in all wherein we have to do with him immediately, all our duties are utterly lost, as to the ends of his glory and the spiritual advantage of our own souls.
450
CHAPTER 9.
What of God or in God we are to think and meditate upon -- His being -- Reasons of it; oppositions to it; the way of their conquest -- Thoughts of the omnipresence and omniscience of God peculiarly necessary -- The reasons hereof -- As also of his omnipotence -- The use and benefit of such thoughts.
THESE things mentioned have been premised in general as unto the nature, manner, and way of exercise, of our thoughts on God. That which remains is, to give some particular instances of what we are to think upon in an especial manner, and what we will be conversant withal in our thoughts, if so be we are spiritually minded. And I shall not insist at present on the things which concern his grace and love in Christ Jesus, which belong unto another head, but on those which have an immediate respect unto the divine nature itself, and its holy essential properties.
First, Think much of the being and existence of God. Herein lies the foundation of all our relation and access unto him: <581106>Hebrews 11:6, "He that cometh to God must believe that he is." This is the first object of faith, and it is the first act of reason; and being the sole foundation of all religion, it is our duty to be exercised unto multiplied thoughts about it, renewed on all occasions: for many who are not direct atheists, yet live without any solid, well-grounded assent unto the divine being; they do not so believe it as to be practically influenced with the consideration of it. It is granted that the inbred light of nature, in the due exercise of reason, will give any rational creature satisfaction in the being of God; but there is in the most an anticipation of any thoughts of this nature by tradition and education, which hath united men into an assent unto it they know not how. They never called it into question, nor have, as they suppose, any cause so to do. Nature itself startles at the first thought of denying it. But if ever such persons, on any urgent occasions, come to have real thoughts about it, they are at a loss and fluctuate in their minds, as not having any certain, indubitable conviction of its truth. Wherefore, as our knowledge of the Divine Being is, as to the foundation of it, laid in the light of nature, the operation of conscience, and the due exercise of reason about the works and effects of infinite power and wisdom, so it ought to be increased and
451
rendered useful by faith in divine revelations, and the experience of divine power through them. By this faith we ought to let in frequent thoughts of the divine being and existence, and that on two reasons, rendering the duty necessary in an eminent manner in this age wherein we live: --
1. The abounding of atheism, both notional and practical. The reasons of it have been given before, and the matter of fact is evident unto any ordinary observation. And on two accounts with respect hereunto we ought to abound in thoughts of faith concerning the being of God: --
(1.) An especial testimony is required in us in opposition to this cursed effect of hell. He, therefore, who is spiritually minded, cannot but have many thoughts of the being of God, thereby giving glory to him: <234309>Isaiah 43:9-12,
"Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and show us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth. Ye are my witnesses, saith the LORD, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. I, even I, am the LORD; and beside me there is no savior. I have declared, and have saved, and I have showed, when there was no strange god among you: therefore ye are my witnesses, saith the LORD, that I am God."
<234408>Chap. 44:8,
"Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any."
(2.) We shall have occasion of them continually administered unto us. Those atheistical impieties, principles and practices, which abound amongst us, are grievous provocations unto all pious souls. Without frequent retreat unto thoughts of the being of God, there is no relief nor refreshment to be had under them. Such was the case of Noah in the old world, and of Lot in Sodom; which rendered their graces illustrious.
452
2. Because of the unaccountable confusions that all things are filled withal at this day in the world. Whatever in former times hath been a temptation in human affairs unto any of the people of God, it abounds at this day. Never had men profane and profligate greater outward appearances to strengthen them in their atheism, nor those that are godly greater trials for their faith, with respect unto the visible state of things in the world. The psalmist of old on such an occasion was almost surprised into unbelieving complaints, <19C302>Psalm 123:2-5, etc.; and such surprisals may now also befall us, that we may be ready to say with him,
"Verily I have cleansed my heart in vain, and washed my hands in innocency. For all the day long have I been plagued, and chastened every morning."
Hence, when the prophet Habakkuk was exercised with thoughts about such a state of things as is at this day in the world, which he declares, chap. <320106>1:6-10, he lays the foundation of his consideration in the fresh exercise of faith on the being and properties of God, verses 12,13; and David makes that his retreat on the like occasion, <191103>Psalm 11:3-5.
In such a season as this is, upon both the accounts mentioned, those who are spiritually minded will much exercise their thoughts about the being and existence of God. They will say within themselves, "Verily there is a reward for the righteous: verily he is a God who judgeth in the earth." Hence will follow such apprehensions of the immensity of his nature, of his eternal power and infinite wisdom, of his absolute sovereignty, as will hold their souls firm anal steadfast in the highest storms of temptation that may befall them.
Yet are there two things that the weaker sort of believers may be exercised with, in their thoughts of the divine being and existence, which may occasion them some trouble: --
(1.) Satan, knowing the weakness of our minds in the immediate contemplation of things infinite and incomprehensible, will sometimes take advantage to insinuate blasphemous imaginations in opposition unto what we would fix upon and relieve ourselves withal. He will take that very time, trusting unto our weakness and his own methods of subtlety, to suggest his temptations unto atheism by ensnaring inquiries, when we go
453
about to refresh our souls with thoughts of the divine being and excellencies, "But is there a God indeed? how do you know that there is a God? and may it not be otherwise?" will be his language unto our minds; for from his first temptation, by way of an ensnaring question, "Yea, hath God said, Ye shall not eat of every tree of the garden?" he proceeds still much in the same method. So he did with our Savior himself, "If thou be the Son of God." "Is there a God? how if there should be none?" In such a case the rule is given us by the apostle: "Above all, take the shield of faith, wherewith ye shall be able to quench all the fiery darts of the wicked," <490616>Ephesians 6:16, Tou~ ponhrou,~ "of the wicked one;" that is, the devil. And two ways will faith act itself on this occasion: --
[1.] By a speedy rejection of such diabolical suggestions with detestation. So did our Savior in a case not unlike it: "Get thee behind me, Satan." Wherefore, if any such thoughts are suggested or seem to arise in your minds, know assuredly that they are no less immediately from the devil than if he personally stood before you and visibly appeared unto you. If he did so, there is none of you but would arm yourselves with an utter defiance of what he should offer unto you. It is no less necessary on this occasion, when you may feel him, though you may see him not. Suffer not his fiery darts to abide one moment with you; entertain no parley or dispute about them; reject them with indignation; and strengthen your rejection of them with some pertinent testimony of Scripture, as our Savior did. If a man have a grenado or fire-ball cast into his clothes by his enemy, he doth not consider whether it will burn or no, but immediately shakes it off from him. Deal no otherwise with these fiery darts, lest by their abode with you they inflame your imagination unto greater disturbance.
[2.] In case they depart not utterly upon this endeavor for their exclusion and casting out, return immediately without farther dispute unto your own experience. When the devil hath asked you the question, if you answer him you will be ensnared; but if thereon you ask yourselves the question, and apply yourselves unto your own experience for an answer unto it, you will frustrate all his designs.
There are arguments to be taken, as was said, from the light of nature, and reason in its proper exercise, sufficient to defeat all objections of that kind;
454
but these are not our proper weapons in case of our own temptation, which alone is now under consideration. It requires longer and more sedate reasoning than such a state will admit of; nor is it a sanctified medium for our relief.
It is what is suited unto suggestions on the occasion of our meditations that we inquire after. In them we are not to argue on such principles, but to take the shield of faith to quench these fiery darts. And if, on such occasions, Satan can divert us into long disputes about the being of God, he hath his end, by carrying us off from the meditation on him which we did design; and after a while he will prevail to make it a common road and trade, that no sooner shall we begin to think of God but immediately we must dispute about his being.
Therefore the way in this case, for him who is really a believer, is, to retreat immediately unto his own experience; which will pour shame and contempt on the suggestions of Satan. There is no believer, who hath knowledge and time to exercise the wisdom of faith in the consideration of himself and of God's dealings with him, but hath a witness in himself of his eternal power and Godhead, as also of all those other perfections of his nature which he is pleased to manifest and glorify by Jesus Christ. Wherefore, on this suggestion of Satan that there is no God, he will be able to say, "He might better tell me that I do not live nor breathe, that I am not fed by my meat nor warmed by my clothes, that I know not myself nor any thing else; for I have spiritual sense and experience of the contrary:" like him of old, who, when a cunning sophister would prove unto him by syllogisms that there was no such a thing as motion, gave no answer unto his arguments, but rose up and walked! "How often," will he say, "have I had experience of the power and presence of God in prayer, as though I had not only heard of him by the hearing of the ear, but also seen him by the seeing of the eye! How often hath he put forth his power and grace in me by his Spirit and his word, with an uncontrollable evidence of his being, goodness, love, and grace! How often hath he refreshed my conscience with the sense of the pardon of sin, speaking that peace unto my soul which all the world could not communicate unto me! In how many afflictions, dangers, troubles, hath he been a present help and relief! What sensible emanations of life and power from him have I obtained in meditation on his grace and glory!" As he who had been blind answered the
455
Pharisees unto their ensnaring and captious questions, "Be it what it will, `one thing I know, that whereas I was blind, now I see:'" so, "Whatever," saith such a soul, "be in this temptation of Satan, one thing I know full well, that whereas I was dead, I am alive, whereas I was blind, now I see, and that by the effect of divine power."
This shield of faith, managed in the hand of experience, will quench the fiery darts of Satan, and he will fall under a double defeat: --
lst. His temptations will be repelled by the proper way of resistance, whereon he will not only desist in his attempt, but even flee from you. "Resist the devil," saith the apostle, "and he will flee from you." He will not only depart and cease to trouble you, but will depart as one defeated and confounded. And it is for want of this resistance, lively made use of, that many hang so long in the briers of this temptation.
2dly. Recalling the experiences we have had of God will lead us unto the exercise of all kind of graces; which is the greatest disappointment of our adversary.
(2.) In thoughts of the divine being and existence, we are apt to be at a loss, to be as it were overwhelmed in our minds, because the object is too great and glorious for us to contemplate on. Eternity and immensity, every thing under the notion of infinite, take off the mind from its distinct actings, and reduce it as it were unto nothing. Hereon in some, not able to abide in the strict reasons of things, vain and foolish imaginations are apt to arise, and inquiries how those things can be which we cannot comprehend. Others are utterly at a loss, and turn away their thoughts from them, as they would do their eyes from the bright beams of the sun. Two things are advisable in this case: --
[1.] That we betake ourselves unto a holy admiration of what we cannot comprehend. In these things we cannot see God and live; nay, in life eternal itself they are not absolutely to be comprehended. Only what is infinite can fully comprehend what is so. Here they are the objects of faith and worship; in them we may find rest and satisfaction when inquiries and reasonings will disquiet us, and, it may be, overwhelm us. Infinite glory forbids us any near approach but only by faith. The soul thereby bowing down itself unto God's adorable greatness and incomprehensible
456
perfections, finding ourselves to be nothing and God to be all, will give us rest and peace in these things, <451133>Romans 11:33-36. We have but unsteady thoughts of the greatness of the world and all the nations and inhabitants of it; yet are both it and these "but as the small dust of the balance and the drop of a bucket, as vanity, as nothing," compared with God. What, then, can our thoughts concerning him issue in but holy admiration?
[2.] In case we are brought unto a loss and disorder in our minds on the contemplation of any one infinite property of God, it is good to divert our thoughts unto the effects of it, such as whereof we have or may have experience; for what is too great or high for us in itself is made suitable to our understandings in its effects. So the "invisible things of God" are known in and by the things that are seen. And there is, indeed, no property of the divine nature but we may have an experience of it, as unto some of its effects, in and upon ourselves. These we may consider, and in the streams taste of the fountain which we cannot approach. By them we may be led unto a holy admiration of what is in itself infinite, immense, incomprehensible. I cannot comprehend the immensity of God's nature; it may be I cannot understand the nature of immensity: yet if I find by experience, and do strongly believe, that he is always present wherever I am, I have the faith of it and satisfaction in it.
Secondly, With thoughts of the Divine Being, those of his omnipresence and omniscience ought continually to accompany us. We cannot take one step in a walk before him unless we remember that always and in all places he is present with us, that the frame of our hearts and our inward thoughts are continually in his view, no less than our outward actions. And as we ought to be perpetually under an awe of and in the fear of God in these apprehensions, so there are some seasons wherein our minds ought to be in the actual conception and thoughts of them, without which we shall not be preserved in our duty.
1. The first season of this nature is when times, places, with other occasions of temptation, and consequently of sinning, do come and meet. With some, company doth constitute such a season; and with some, secrecy with opportunity do the same. There are those who are ready, with a careless boldness, to put themselves on such societies as they do know have been temptations unto them and occasions of sin. Every such
457
entrance into any society or company, unto them who know how it hath formerly succeeded, is their actual sin; and it is just with God to leave them to all the evil consequents that do ensue. Others, also, do either choose or are frequently cast on such societies; and no sooner are they engaged in them but they forget all regard unto God, and give themselves up not only unto vanity, but unto various sorts of excess. David knew the evil and danger of such occasions, and gives us an account of his behavior in them: <193901>Psalm 39:1-3,
"I said, I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle, while the wicked is before me. I was dumb with silence, I held my peace, even from good; and my sorrow was stirred. My heart was hot within me, while I was musing the fire burned; then spake I with my tongue."
As for their evil words and ways, he would have no communication with them; and as unto good discourse, he judged it unreasonable to "cast pearls before swine." He was therefore silent as unto that also, though it was a grief and trouble to him. But this occasioned in him afterward those excellent meditations which he expresseth in the following verses. In the entrance of these occasions, if men would remember the presence of God with them in these places, with the holy severity of the eye that is upon them, it would put an awe upon their spirits, and imbitter those jollities whose relish is given them by temptation and sin. He doth neither walk humbly nor circumspectly who, being necessarily cast on the society of men wicked or profane, -- on such occasions wherein the ordinary sort of men give more than ordinary liberty unto corrupt communication or excess in any kind, -- doth not in his entrance of them call to mind the presence and all-seeing eye of God, and at his departure from them consider whether his deportment hath been such as became that presence and his being under that eye. But, alas! pretenses of business and necessary occasions, engagements of trade, carnal relations, and the common course of communication in the world, with a supposition that all sorts of society are allowed for diversion, have cast out the remembrance of God from the minds of most, even then when men cannot be preserved from sin without it.
458
This hath sullied the beauty of gospel conversation amongst the most, and left in very few any prevalent evidence of being spiritually minded.
Wherefore, as unto them who, either by their voluntary choice or necessity of their occasions, do enter and engage promiscuously into all societies and companies, let them know assuredly that if they awe not their hearts and spirits continually with the thoughts and apprehensions of the omnipresence and omniscience of God, that he is always with them and his eye always upon them, they will not be preserved from snares and sinful miscarriages.
Yea, such thoughts are needful unto the best of us all, and in the best of our societies, that we behave not ourselves indecently in them at any time.
Again; unto some, privacy, secrecy, and opportunity, are occasions of temptation and sin. They are so unto persons under convictions, not wholly turned to God. Many a good beginning hath been utterly ruined by this occasion and temptation. Privacy and opportunity have overthrown many such persons in the best of their resolutions. And they are so unto all persons not yet flagitiously wicked. Cursed fruits proceed every day from these occasions. We need no other demonstration of their power and efficacy in tempting unto sin but the visible effects of them. And what they are unto any, they may be unto all, if not diligently watched against. So the apostle reflects on the shameful things that are done in the dark, in a concurrence of secrecy and opportunity. This, therefore, gives a just season unto thoughts of the omnipresence and omniscience of God, and they will not be wanting in some measure in them that are spiritually minded.
God is in this place; the darkness is no darkness unto him, light and darkness are with him both alike, -- are sufficient considerations to lay in the balance against any temptation springing out of secrecy and opportunity. One thought of the actual presence of the holy God and the open view of his all-seeing eye will do more to cool those affections which lust may put into a tumult on such occasions than any other consideration whatever. A speedy retreat hereunto, upon the first perplexing thought wherewith temptation assaults the soul, will be its strong tower, where it shall be safe.
459
2. A second season calling for the exercise of our minds in thoughts of the omnipresence and omniscience of God is made up of our solitudes and retirements. These give us the most genuine trials whether we are spiritually minded or no. What we are in them, that we are, and no more. But yet in some of them, as in walking and journeying, or the like, vain thoughts and foolish imaginations are exceeding apt to solicit our minds. Whatever is stored up in the affections or memory will at such a time offer itself for our present entertainment; and when men have accustomed themselves unto any sort of things, they will press on them for the possession of their thoughts, as it were whether they will or no. The psalmist gives us the way to prevent this evil: <191607>Psalm 16:7,8,
"I will bless the LORD, who hath given me counsel: my reins also instruct me in the night seasons. I have set the LORD always before me: because he is at my right hand," etc.
His "reins," -- that is, his affections and secret thoughts, -- gave him counsel and instructed him in all such seasons. But whence had they that wisdom and faithfulness? In themselves they are the seat of all lusts and corruptions, nor could do any thing but seduce him into an evil frame. It was from hence alone, that "he set the LORD always before him." Continual apprehensions of the presence of God with him kept his mind, his heart and affections, in that awe and reverence of him as that they always instructed him unto his duty. But, as I remember, I spake somewhat as unto the due management of our thoughts in this season before.
3. Times of great difficulties, dangers, and perplexities of mind thereon, are a season calling for the same duty. Suppose a man is left alone in his trials for the profession of the gospel, as it was with Paul, when "all men forsook him, and no man stood by him;" suppose him to be brought before princes, rulers, or judges, that are failed with rage and armed with power against him, all things being disposed to affect him with dread and terror; -- it is the duty of such an one to call off his thoughts from all things visibly present, and to fix them on the omnipresence and omniscience of God. He sits amongst those judges, though they acknowledge him not; he rules over them at his pleasure; he knows the cause of the oppressed, and justifies them whenever the world condemns, and can deliver them when
460
he pleaseth. With the thoughts hereof did those holy souls support themselves when they stood before the fiery countenance of the bloody tyrant on the one hand, and the burning fiery furnace on the other: <270317>Daniel 3:17,18,
"Our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up."
Thoughts of the presence and power of God gave them not only comfort and supportment under their distress, when they were alone and helpless, but courage and resolution to defy the tyrant to his face. And when the apostle was brought before Nero, that monster of cruelty and villainy, and "all men forsook him," he affirms that "the Lord stood by him and strengthened him," 2<550417> Timothy 4:17. He refreshed himself with thoughts of his presence, and had the blessed fruit of it.
Wherefore, on such occasions, when the hearts of men are ready to quake, when they see all things about them filled with dread and terror, and all help far away, it is, I say, their duty and wisdom to abstract and take off their thoughts from all outward and present appearances, and to fix them on the presence of God. This will greatly change the scene of things in their minds, and they will find that strength, and power, and wisdom, are on their side alone, all that appears against them being but vanity, folly, and weakness.
So when the servant of Elisha saw the place where they were compassed with a host, both horses and chariots, that came to take them, he cried out for fear, "Alas, my master! how shall we do?" But upon the prayer of the prophet, the Lord opening the eyes of the young man to see the heavenly guard that he had sent unto him, the mountain being full of horses and chariots of fire round about Elisha, his fear and trouble departed, 2<120615> Kings 6:15-17. And when, in the like extremity, God opens the eye of faith to behold his glorious presence, we shall no more be afraid of the dread of men. Herein did the holy martyrs triumph of old, and even despised their bloody persecutors. Our Savior himself made it the ground of his supportment on the like occasion: <431632>John 16:32, "Behold," saith he to his disciples, his only friends, "the hour cometh, yea, is now come, that
461
ye shall be scattered, every one to his own, and shall leave me alone: and yet I am not alone, because the Father is with me." Can we but possess our souls with the apprehension that when we are left alone, in our trials and dangers, from any countenance of friends or help of men, yet that indeed we are not alone, because the Father is with us, it will support us under our despondencies, and enable us unto our duties.
4. Especial providential warnings call for thoughts of God's omnipresence and omniscience. So Jacob in his night vision instantly made this conclusion, "God is in this place, and I knew it not." We have frequently such warnings given unto us. Sometimes we have so in the things which are esteemed accidental, whence, it may be, we are strangely delivered; sometimes we have so in the things which we see to befall others, by thunder, lightning, storms at sea or land: for all the works of God, especially those that are rare and strange, have a voice whereby he speaks unto us. The first thing suggested unto a spiritual mind in such seasons will be. "God is in this place," -- "He is present that liveth and seeth," as Hagar confessed on the like occasion, <011613>Genesis 16:13,14.
Thirdly, Have frequent thoughts of God's omnipotency, or his almighty power. This most men, it may be, suppose they need not much exhortation unto; for none ever doubted of it. Who doth not grant it on all occasions? Men grant it, indeed, in general; for eternal power is inseparable from the first notion of the Divine Being. So are they conjoined by the apostle: "His eternal power and Godhead," <450120>Romans 1:20. Yet few believe it for themselves and as they ought. Indeed, to believe the almighty power of God with reference unto ourselves and all our concernments, temporal and eternal, is one of the highest and most noble acts of faith, which includes all others in it: for this is that which God at first proposed alone as the proper object of our faith in our entrance into covenant with him, <011701>Genesis 17:1, "I am the Almighty God;" that which Job arrived unto after his long exercise and trial. "I know," saith he, "that thou canst do every thing, and no thought of thine can be hindered," chapter <184202>42:2. "God hath spoken once," saith the psalmist; "twice have I heard this; that power belongeth unto God," <196211>Psalm 62:11. It was that which God saw it necessary frequently to instruct him in; for we are ready to be affected with the appearances of present power in creatures, and to suppose that all things will go according unto their wills because of their power. But it is
462
quite otherwise; all creatures are poor feeble ciphers, that can do nothing. Power belongs unto God; it is a flower of his crown imperial, which he will suffer none to usurp. If the proudest of them go beyond the bounds and limits of his present permission, he will send worms to eat them up, as he did to Herod.
It is utterly impossible we should walk before God, unto his glory, or with any real peace, comfort, or satisfaction in our own souls, unless our minds are continually exercised with thoughts of his almighty power. Every thing that befalls us, every thing that we hear of which hath the least of danger in it, will discompose our minds, and either make us tremble like the leaves of the forest that are shaken with the wind, or betake ourselves to foolish or sinful relief, unless we are firmly established in the faith hereof. Consider the promises of God unto the church which are upon record, and as yet unaccomplished; consider the present state of the church in the world, with all that belongs unto it, in all the fears and dangers they are exposed unto, in all the evils they are exercised withal, -- and we shall quickly find that unless this sheet-anchor be well fixed, we shall be tossed up and down at all uncertainties, and exposed to most violent temptations, <661906>Revelation 19:6. Unto this end are we called hereunto by God himself in his answer unto the despondent complaints of the church in its greatest dangers and calamities: <234028>Isaiah 40:28-31,
"Hast thou not known? hast thou not heard, that the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding. He giveth power to the faint; and to them that have no might he increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly fall: but they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint."
Take one instance, which is the continual concernment of us all. We are obnoxious unto death every moment. It is never the farther from any of us because we think not of it as we ought. This will lay our bodies in the dust, from whence they will have no more disposition nor power in themselves to rise again than any other part of the mould of the earth.
463
Their recovery must be an act of external almighty power, when God shall have a desire to the work of his hands, when he shall call, and we shall answer him out of the dust. And it will transmit the soul into an invisible world, putting a final end unto all relations, enjoyments, and circumstances here below. I speak not of them who are stout-hearted and far from righteousness, who live and die like beasts, or under the power of horrible presumption, without any due thoughts of their future and eternal state; but as unto others, what comfort or satisfaction can any man have in his life, whereon his all depends, and which is passing from him every moment, unless he hath continual thoughts of the mighty power of God, whereby he is able to receive his departing soul and to raise his body out of the dust?
Not to insist on more particulars, thus is it with them who are spiritually minded; thus must it be with us all if we pretend a title unto that privilege: They are filled with thoughts of God, in opposition unto that character of wicked men, that "God is not in all their thoughts." And it is greatly to be feared that many of us, when we come to be weighed in this balance, will be found too light. Men may be in the performance of outward duties; they may hear the word with delight, and do many things gladly; they may escape the pollutions that are in the world through lust, and not run out into the same compass of excess and riot with other men: yet may they be strangers unto inward thoughts of God with delight and complacency. I cannot understand how it can be otherwise with them whose minds are over and over filled with earthly things, however they may satisfy themselves with pretenses of their callings and lawful enjoyments, or that they are not any way inordinately set on the pleasures or profits of the world.
To "walk with God," to "live unto him," is not merely to be found in an abstinence from outward sins, and in the performance of outward duties, though with diligence in the multiplication of them. All this may be done upon such principles, for such ends, with such a frame of heart, as to find no acceptance with God. It is our hearts that he requireth, and we can no way give them unto him but by our affections and holy thoughts of him with delight. This it is to be spiritually minded, this it is to walk with God. Let no man deceive himself; unless he thus abound in holy thoughts of
464
God, unless our meditation of him be sweet unto us, all that we else pretend unto will fail us in the day of our trial.
This is the first thing wherein we may evidence ourselves unto ourselves to be under the conduct of the minding of the Spirit, or to be spiritually minded; and I have insisted the longer on it, because it contains the first sensible egress of the Spirit of living waters in us, the first acting of spiritual life unto our own experience. I should now proceed unto the consideration of our affections, of whose frame and state these thoughts are the only genuine exposition; but whereas there are, or may be, some who are sensible of their own weakness and deficiency in the discharge of that part of this duty in being spiritually minded which we have passed through, and may fall under discouragements thereon, we must follow Him, as we are able, who "will not quench the smoking flax, nor break the bruised reed," by offering something unto the relief of them that are sincere under the sense of their own weakness.
465
CHAPTER 10.
Sundry things tendered unto such as complain that, they know not how, they are not able to abide in holy thoughts of God and spiritual or heavenly things, for their relief, instruction, and direction -- Rules concerning stated spiritual meditation.
SOME will say, yea, on many occasions do say, that there is not any thing in all their duty towards God wherein they are more at a loss than they are in this one, of fixing or exercising their thoughts or meditations on things heavenly or spiritual. They acknowledge it a duty; they see an excellency in it, with inexpressible usefulness: but although they often try and attempt it, they cannot attain unto any thing but what makes them ashamed both of it and themselves. Their minds, they find, are unsteady, apt to rove and wander, or give entertainment unto other things, and not to abide on the object which they design their meditation towards. Their abilities are small, their invention barren, their memories frail, and their judgments, to dispose of things into right order, weak and unable. They know not what to think on, for the most part; and when they fix on any thing, they are immediately at a loss as unto any progress, and so give over. Hence other thoughts, or thoughts of other things, take advantage to impose themselves on them, and what began in spiritual meditation ends in carnal vanity. On these considerations ofttimes they are discouraged to enter on the duty, ofttimes give it over so soon as it is begun, and are glad if they come off without being losers by their endeavors, which often befalls them. With respect unto other duties it is not so with them. Unto such as are really concerned in these things, unto whom their want and defect is a burden, who mourn under it, and desire to be freed from it or refreshed in their conflict with it, I shall offer the things that ensue: --
First, That sense of the vanity of our minds which this consideration duly attended unto will give us, ought greatly to humble and abase our souls. Whence is it thus with us, that we cannot abide in thoughts and meditations of things spiritual and heavenly? Is it because they are such things as we have no great concernment in? It may be they are things worthless and unprofitable, so that it is to no purpose to spend our thoughts about them. The truth is, they alone are worthy, useful, and
466
desirable; all other things in comparison of them are but "loss and dung." Or is it because the faculties and powers of our souls were not originally suited unto the contemplation of them and delight in them? This also is otherwise; they were all given unto us, all created of God for this end, all fitted with inclinations and power to abide with God in all things, without aversation or weariness. Nothing was so natural, easy, and pleasant unto them, as steadiness in the contemplation of God and his works. The cause, therefore, of all this evil lies at our own door. All this, therefore, and all other evils, came upon us by the entrance of sin. And therefore Solomon, in his inquiry after all the causes and effects of vanity, brings it under this head,
"Lo, this only have I found, that God made man upright; but they have sought out many inventions," <210729>Ecclesiastes 7:29:
for hereby our minds, that were created in a state of blessed adherence unto God, were wholly turned off from him, and not only so, but filled with enmity against him. In this state, that vanity which is prevalent in them is both their sin and their punishment: their sin, in a perpetual inclination unto things vain, foolish, sensual, and wicked, -- so the apostle describes it at large, <490417>Ephesians 4:17-19, <560303>Titus 3:3; and their punishment, in that, being turned off from the chiefest good, wherein alone rest is to be found, they are filled with darkness, confusion, and disquietment, being "like the troubled sea that cannot rest, whose waters cast up mire and dirt."
By grace our minds are renewed, -- that is, changed and delivered from this frame; but they are so partially only. The principle of vanity is no longer predominant in us, to alienate us from the life of God, or to keep us in enmity against him. Those who are so renewed do not "walk in the vanity of their minds," as others do, <490417>Ephesians 4:17. They go up and down, in all their ways and occasions, with a stream of vain thoughts in their minds. But the remainders of it are effectually operative in us, in all the actings of our minds towards God, affecting them with uncertainty and instability: as he who hath received a great wound in any principal part of his body, though it may be so cured as that death shall not immediately ensue thereon, yet it may make him go weak and lame all his days, and hinder him in the exercise of all the powers of life. The vanity of our minds
467
is so cured as to deliver us from spiritual death; but yet such a wound, such a weakness doth remain, as both weakens and hinders us in all the operations of spiritual life. Hence those who have made any progress in grace are sensible of their vanity as the greatest burden of their souls, and do groan after such a complete renovation of their minds as whereby they may be perfectly freed from it. This is that which they principally regard in that complaining desire, <450724>Romans 7:24, "O wretched man that I am! who shall deliver me from this body of death?" Yea, they groan under a sense of it every day, nor is any thing such a trouble unto them, observing how it defeats them in their designs to contemplate on heavenly things, how it frustrates their best resolutions to abide in the spiritual actings of faith and love, how they are imposed on by it with thoughts of things which, either in themselves or in their consequences, they most abhor. Nothing are they so afraid of, nothing is so grievous and burdensome unto them, nothing do they more groan for deliverance from. When there is war in any place, it behoveth them that are concerned to have an eye and regard unto all their enemies and their attempts against them; but if they are vigilant and diligent in their opposition unto those that are without that visibly contend with them, and in the meantime neglect such as traitorously act within among themselves, betraying their counsels and weakening their strength, they will be undoubtedly ruined. Wise men do first take care of what is within, as knowing if they are there betrayed, all they do against their open enemies is to no purpose. In the warfare wherein we are engaged, we have enemies of all sorts that openly and visibly, in various temptations, fight against our souls. These it is our duty to watch against, to conflict with, and to seek a conquest over. But it is this internal vanity of mind that endeavors in all things to betray us, to weaken us in all our graces, or to hinder their due operation, and to open the doors of our hearts unto our cursed enemies. If our principal endeavor be not to discover, suppress, and destroy this traitor, we shall not succeed in our spiritual warfare.
This, therefore, being the original cause of all that disability of mind, as unto steadiness in holy thoughts and meditations, whereof you do complain, when you are affected therewith turn unto the consideration of that from whence it doth proceed. Labor to be humbled greatly, and to walk humbly, under a sense of the remainders of this vanity of mind. So
468
some wholesome fruit may be taken from this bitter root, and meat may come out of this eater. If, when you cannot abide in holy thoughts of God and your relation unto him, you reflect on this cause of it, to your farther humiliation and self-abasement, your good design and purpose are not lost. Let such an one say, "I began to think of God, of his love and grace in Christ Jesus, of my duty towards him; and where now, in a few minutes, do I find myself? I am got unto the ends of the earth, into things useless and earthly, or am at such a loss as that I have no mind to proceed in the work wherein I was engaged. `O wretched man that I am!' what a cursed enemy have I within me! I am ashamed of myself, weary of myself, I loathe myself. `Who shall deliver me from this body of death?'" Such thoughts may be as useful unto him as those which he first designed.
True it is, we can never be freed absolutely from all the effects of this vanity and instability of mind in this world. Unchangeable cleaving unto God always, in all the powers and affections of our minds, is reserved for heaven. But yet great degrees may be attained in the conquest and expulsion of it, such as I fear few have experience of, yet ought all to labor after. If we apply ourselves as we ought to the increase of spiritual light and grace; if we labor diligently to abide and abound in thoughts of spiritual things, and that in love to them and delight in them; if we watch against the entertainment and approbation of such thoughts and things in our minds as whereby this vain frame is pleased and confirmed, -- there is, though not an absolute perfection, yet a blessed degree of heavenly mindedness to be attained, and therein the nearest approach unto glory that in this world we are capable of. If a man cannot attain an athletic constitution of health, or a strength like that of Samson, yet, if he be wise, he will not omit the use of such means as may make him to be useful in the ordinary duties of life; and although we cannot attain perfection in this matter, -- which yet is our duty to be continually pressing after, -- yet, if we are wise, we will be endeavoring such a cure of this spiritual distemper as that we may be able to discharge all the duties of the life of God. But if men in all other things feed the vanity of their own minds; if they permit them to rove continually after things foolish, sensual, and earthly; if they willfully supply them with objects unto that end, and labor not by all means for the mortification of this evil frame, -- in vain shall they desire or expect to bring them at any time, on any occasion, to be steady in the
469
thoughts of heavenly things. If it be thus with any, as it is to be feared it is with many, it is their duty to mind the words of our Lord Jesus Christ in the first place, "Make the tree good, and the fruit will be good," and not before. When the power of sanctifying grace hath made the mind habitually spiritual and heavenly, thoughts of such things will be natural unto it, and accompanied with delight; but they will not be so until the God of peace have sanctified us in our whole spirits, souls, and bodies, whereby we may be preserved blameless unto the coming of Jesus Christ.
Secondly, Be always sensible of your own insufficiency to raise in your minds or to manage spiritual thoughts, or thoughts of things spiritual and heavenly, in a due manner. But in this case men are apt to suppose that as they may so they can think of what they please. Thoughts are their own, and therefore, be they of what sort they will, they need no assistance for them. They cannot think as they ought, they can do nothing at all; and nothing will convince them of their folly until they are burdened with an experience of the contrary, as unto spiritual things. But the advice given is expressly laid down by the apostle, in the instance of himself: 2<470305> Corinthians 3:5,
"Not that we are sufficient of ourselves to think any thing as of ourselves; but our sufficiency is of God."
He speaks principally of ministers of the gospel, and that of such as were most eminently furnished with spiritual gifts and graces, as he declares, verse 6. And if it be so with them, and that with respect unto the work and duties of their calling, how much more is it so with others who have not their graces nor their office! Wherefore if men, without regard unto the present actual grace of God and the supplies of his Spirit, do suppose that they can of themselves exercise their minds in spiritual thoughts, and so only fret at themselves when they fall into disappointment, not knowing what is the matter with them, they will live in a lifeless, barren frame all their days.
By the strength of their natural abilities, men may frame thoughts of God and heavenly things in their minds, according unto the knowledge they have of them. They may methodize them by rules of art, and express them elegantly unto others. But even while they do so, they may be far enough from being spiritually minded; for there may be in their thoughts no actings
470
of faith, love, or holy delight in God, or any grace at all. But such alone are the things which we inquire after; they are such only as wherein the graces of the Spirit are in their proper exercise. With respect unto them we have no sufficiency in ourselves; all our sufficiency must be of God. There is no truth, among persons of light and knowledge, more generally granted in the notion of it than this, that of ourselves we can do nothing, and none more neglected in daily practice. Men profess they can do nothing of themselves, and yet go about their duties as if they could do all things.
Thirdly, Remember that I have not at present treated of solemn stated meditation, concerning which other rules and instructions ought to be given. By solemn or stated meditation, I intend the thoughts of some subject spiritual and divine, with the fixing, forcing, and ordering of our thoughts about it, with a design to affect our own hearts and souls with the matter of it, or the things contained in it. By this design it is distinguished from the study of the word, wherein our principal aim is to learn the truth, or to declare it unto others; and so also from prayer, whereof God himself is the immediate object. But in meditation it is the affecting of our own hearts and minds with love, delight, and humiliation. At present I have only showed what it is to be spiritually minded, and that in this instance of our thoughts as they proceed from the habitual frame of our hearts and affections, or of what sort the constant course of our thoughts ought to be with respect unto all the occasions of the life of God. This persons may be in a readiness for who are yet unskilful in and unable for stated meditation; for there is required thereunto such an exercise of our natural faculties and abilities as some, through their weakness and ignorance, are incapable of. But as unto what we have hitherto insisted on, it is not unattainable by any in whom is the Spirit of faith and love; for it is but the frequent actings of them that I intend. Wherefore, do your hearts and affections lead you unto many thoughts of God and spiritual things? do they spring up in you as water in a well of living waters? are you ready on all occasions to entertain such thoughts, and to be conversant with them as opportunity doth offer itself? do you labor to have in a readiness what is useful for you with respect unto temptations and duties? is God in Christ, and the things of the gospel, the ordinary retreat of your souls? -- though you should not be able to carry on an orderly, stated meditation in your minds, yet you may be spiritually minded.
471
A man may not have a capacity and ability to carry on a great trade of merchandise in the world, -- the knowledge of all sorts of commodities and seasons of the world and nations of it, with those contrivances and accounts which belong unto such trade, may be above his comprehension, and he may quickly ruin himself in undertaking such an employment, -- yet may the abilities of this man serve him well enough to carry on a retail trade in a private shop, wherein perhaps he may thrive as well and get as good an estate as any of those whose greater capacities lead them forth unto more large and hazardous employments. So it may be with some in this case. The natural faculties of their minds are not sufficient to enable them unto stated meditation; they cannot cast things into that method and order which is required thereunto, nor frame the conceptions of their minds into words significant and expressive: yet as unto frequency of thoughts of God, and a disposition of mind thereunto, they may thrive and be skillful beyond most others of greater natural abilities. Howbeit, because even stated meditation is a necessary duty, yea, the principal way whereby our spiritual thoughts do profitably act themselves, I shall have regard thereunto in the following direction. Wherefore, --
Fourthly, Whatever principle of grace we have in our minds, we cannot attain unto a ready exercise of it, in a way of spiritual meditation, or otherwise, without great diligence, nor without great difficulty.
It was showed at the entrance of this discourse that there is a difference in this grace, between the essence, substance, or reality of it, which we would not exclude men from under many failings or infirmities, and the useful degrees of it, wherein it hath its principal exercise; as there is a difference in life natural and its actings in a weak, diseased, sickly body, and in that which is of a good constitution and in a vigorous health. Supposing the first, the reality of this grace, be wrought in us or implanted in our minds by the Holy Ghost, as a principal part of that new nature which is the workmanship of God, created in Christ Jesus unto good works; yet unto the growth and improvement of it, as of all other graces, our own diligent care, watchfulness, and spiritual striving in all holy duties, are required. Unless the most fruitful ground be manured, it will not bring forth a useful crop. Let not any think that this frame of a spiritual mind, wherein there is a disposition unto and a readiness for all holy thoughts of God, of Christ, of spiritual and heavenly things, at all times and on all occasions, will befall
472
him and continue with him he knows not how. As good it is for a poor man to expect to be rich in this world without industry, or for a weak man to be strong and healthy without food and exercise, as to be spiritually minded without an earnest endeavor after it. It may be inquired what is requisite thereunto; and we may name some of those things without which such a holy frame will not be attained: as, --
1. A continual watch is to be kept in and on the soul against the incursions of vain thoughts and imaginations, especially in such seasons wherein they are apt to obtain advantage. If they are suffered to make an inroad into the mind, if we accustom ourselves to give them entertainment, if they are wont to lodge within, in vain shall we hope or desire to be spiritually minded. Herein consists a principal part of that duty which our Savior so frequently, so emphatically chargeth on us all, namely, to "watch," <411337>Mark 13:37. Unless we keep a strict watch herein, we shall be betrayed into the hands of our spiritual enemies; for all such thoughts are but making provision for the flesh, to fulfill its desires in the lusts thereof, however they may be disappointed as unto actual sin. This is the substance of the advice given us in charge, <200423>Proverbs 4:23, "Keep thy heart with all diligence; for out of it are the issues of life."
2. Careful avoidance of all societies and businesses of this life which are apt, under various pretenses, to draw and seduce the mind unto an earthly or sensual frame. If men will venture on those things which they have found by experience, or may find by their observation, that they seduce and draw off their minds from a heavenly frame unto that which is contrary thereunto, and will not watch unto their avoidance, they will be filled with the fruit of their own ways. Indeed, the common converse of professors among themselves and others, walking, talking, and behaving themselves like other men, being as full of the world as the world is of itself, hath lost the grace of being spiritually minded within, and stained the glory of profession without. The rule observed by David will manifest how careful we ought to be herein: <193901>Psalm 39:1-3,
"I said, I will take heed to my ways, that I sin not with my tongue: I will keep my mouth with a bridle, while the wicked is before me. I was dumb with silence, I held my peace, even from good; and my
473
sorrow was stirred. My heart was hot within me, while I was musing the fire burned: then spake I with my tongue;"
-- which place was spoken unto before.
3. A holy constraint put on the mind to abide in the duty of spiritual thoughts and meditations, pressing it continually with the consideration of their necessity and usefulness. The mind will be apt of itself to start aside from duties purely spiritual, through the mixture of the flesh abiding in it. The more inward and purely spiritual any duty is which hath no outward advantages, the more prone will the mind be to decline from it. It will be so more from private prayer than public, more from meditation than prayer. And other things will be apt to draw it aside, by objects without, and various stirrings of the affections within. A holy constraint is to be put upon it, with a sudden rejection of what rises up to its diversion or disturbance. Wherefore, we are to call in all constraining motives, such as the consideration of the love of Christ, 2<470514> Corinthians 5:14, to keep the mind steady unto its duty.
4. Diligent use of means to furnish the soul with that light and knowledge of heavenly things which may administer continual matter of holy thoughts and meditations from within ourselves. This hath been spoken unto at large before. And the want hereof is that which keeps many from the least proficiency in these duties: as a man may have some skill or ability for a trade, yet if he have no materials to work upon, he must sit still, and let his trade alone. And so must men do as unto the work of holy meditation. Whatever be the ability of the natural faculties, their inventions or memories, if they are not furnished with knowledge of things spiritual and heavenly, which are the subject-matter of such meditations, they must let their work alone. Hence the apostle prays for the Colossians, that "the word of Christ might dwell in them richly in all wisdom," chap. <510316>3:16; that is, that they might abound in the knowledge of the mind of Christ, without which we shall be unfit for this duty.
5. Unweariedness in our conflict with Satan, who, by various artifices and the injection of fiery darts, labors continually to divert us from these duties. He is seldom or never wanting unto this occasion. He who is furnished in any measure with spiritual wisdom and understanding may find him more sensibly at work in his craft and opposition with respect
474
unto this duty than any other way. When we stand thus before the Lord, he is always at our right hand to resist us, and ofttimes his strength is great. Hence, as was observed, ofttimes men design really to exercise themselves in holy thoughts, but end in vain imaginations, and rather take up with trifles than continue in this duty. Steadiness in the resistance of him on these occasions is one great part of our spiritual warfare. And we may know that he is at work by his engines and methods; for they consist in his suggestions of vain, foolish, or corrupt imaginations. When they begin to rise in our minds at such times as we would engage them in spiritual meditation, we may know assuredly from whence they are.
6. Continual watchful care that no root of bitterness spring up and defile us, that no lust or corruption be predominant in us. When it is so, if persons, in compliance with their convictions, do endeavor sometimes to be exercised in these duties, they shall labor in the very fire, where all their endeavors will be immediately consumed.
7. Mortification unto the world in our affections and desires, with moderation in our endeavors after the needful things of it, are also necessary hereunto, yea, to that degree that without them no man can in any sense be said to be spiritually minded; for otherwise our affections cannot be so preserved under the power of grace as that spiritual things may be always savory unto us.
Some, it may be, will say, that if all these things are required thereunto, it will take up a man's whole life and time to be spiritually minded. They hope they may attain it at an easier rate, and not forego all other advantages and sweetnesses of life, which a strict observation of these things would cast them upon.
I answer, that however it may prove a hard saying unto some, yet I must say it, and my heart would reproach me if I should not say, that if the principal part of our time be not spent about these things, whatever we suppose, we have indeed neither life nor peace. The first-fruits of all were to be offered unto God; and in sacrifices he required the blood and the fat of the inwards. If the best be not his, he will have nothing. It is so as to our time. Tell me, I pray you, how you can spend your time and your lives better, or to better purpose, and I shall say, Go on and prosper. I am sure some spend so much of their time so much worse as it is a shame to see it.
475
Do you think you came into this world to spend your whole time and strength in your employments, your trades, your pleasures, unto the satisfaction of the "wills of the flesh and of the mind?" Have you time enough to eat, to drink, to sleep, to talk unprofitably, it may be corruptly, in all sorts of unnecessary societies, but have not enough to live unto God in the very essentials of that life which consists in these things? Alas! you came into the world under this law, "It is appointed to men once to die, and after this the judgment," <580927>Hebrews 9:27; and the end why your life is here granted unto you is that you may be prepared for that judgment. If this be neglected, if the principal part of your time be not improved with respect unto this end, you will fall under the sentence of it unto eternity.
But men are apt to mistake in this matter. They may think that these things tend to take them off from their lawful employments and recreations, which they are generally afraid of, and unwilling to purchase any frame of mind at so dear a rate. They may suppose that to have men spiritually minded, we would make them mopes, and to disregard all the lawful occasions of life. But let not any be mistaken; I am not upon a design that will be easily, or, it may be, honestly defeated. Men are able to defend themselves in their callings and enjoyments, and to satisfy their consciences against any persuasions to the contrary: yet there is a season wherein we are obliged to part with all we have, and to give up ourselves wholly to follow Christ in all things, <401921>Matthew 19:21; and if we neglect or refuse it in that season, it is an evidence that we are hypocrites. And there was a time when superstition had so much power on the minds of men, that multitudes were persuaded to forsake, to give up, all their interest in relations, callings, goods, possessions, and betake themselves unto tedious pilgrimages, yea, hard services in war, to comply with that superstition; and it is not to the glory of our profession that we have so few instances of men parting with all, and giving up themselves unto heavenly retirement. But I am at present on no such design; I aim not to take men out of their lawful earthly occasions, but to bring spiritual affections and thoughts into the management of them all. The things mentioned will deprive you of no time you can lay a claim unto, but sanctify it all.
I confess he must be a great proficient in spirituality who dares venture on an absolute retirement, and he must be well satisfied that he is not called
476
unto a usefulness among men inconsistent therewith: unto them it may prove a disadvantage. Yet this also is attainable, if other circumstances do concur. Men under the due exercise of grace and the improvement of it may attain unto that fixedness in heavenly mindedness, that unconcernment in all things here below, as to give themselves up entirely and continually unto heavenly meditation, unto a blessed advancement of all grace, and a near approach unto glory. And I would hope it was so with many of them in ancient times who renounced the world, with all circumstances of relations, state, inheritances, and betook themselves unto retirement in wildernesses, to abide always in divine contemplation. But afterward, when multitudes, whose minds were not so prepared by a real growth in all grace and mortification unto the world as they were, betook themselves under the same pretenses unto a monastical retirement, the devil, the world, sensual lusts, superstition, and all manner of evils, pursued them, found them out, possessed them, unto the unspeakable damage and scandal of religion.
This, therefore, is not that which I invite the common sort of believers unto. Let them that are able and free receive it. The generality of Christians have lawful callings, employments, and businesses, which ordinarily they ought to abide in. That they also may live unto God in their occasions, they may do well to consider two things: --
(1.) Industry in men's callings is a thing in itself very commendable. If in nothing else, it hath an advantage herein, that it is a means to preserve men from those excesses in lust and riot which otherwise they are apt to run into. And if you consider the two sorts of men whereinto the generality of mankind are distributed, -- namely, of them who are industrious in their affairs, and those who spend their time, so far as they are able, in idleness and pleasure, -- the former sort are far more amiable and desirable. Howbeit it is capable of being greatly abused. Earthly mindedness, covetousness, devouring things holy as to times and seasons of duty, uselessness, and the like pernicious vices, do invade and possess the minds of men. There is no lawful calling that doth absolutely exclude this grace of being spiritually minded in them that are engaged in it, nor any that doth include it. Men may be in the meanest of lawful callings and be so, and men may be in the best and highest and not be so. Consider the calling of the ministry: The work and duty of it calls on those that are employed in
477
it to have their minds and thoughts conversant about spiritual and heavenly things. They are to study about them, to meditate on them, to commit them to memory, to speak them out unto others. It will be said, "Surely such men must needs be spiritually minded." If they go no farther than what is mentioned, I say they must needs be so as printers must needs be learned, who are continually conversant about letters. A man may with great industry engage himself in these things, and yet his mind be most remote from being spiritual. The event doth declare that it may be so. And the reasons of it are manifest. It requires as much if not more watchfulness, more care, more humility, for a minister to be spiritually minded in the discharge of his calling, than for any other sort of men in theirs; and that, as for other reasons, so because the commonness of the exercise of such thoughts, with their design upon others in their expression, will take off their power and efficacy. And he will have little benefit by his own ministry who endeavors not in the first place an experience in his own heart of the power of the truths which he doth teach unto others. And there is evidently as great a failing herein among us as among any other sort of Christians, as every occasion of trial doth demonstrate.
(2.) Although industry in any honest calling be allowable, yet unless men labor to be spiritually minded in the exercise of that industry, they have neither life nor peace. Hereunto all the things before mentioned are necessary; I know not how any of them can be abated; yea, more is required than is expressed in them. If you burn this roll, another must be written, and many like things must be added unto it. And the objection from the expense of time in the observance of them is of no force; for a man may do as much work whilst he is spiritually minded as whilst he is carnal. Spiritual thoughts will no more hinder you in your callings than those that are vain and earthly, which all sorts of men can find leisure for in the midst of their employments. If you have filled a vessel with chaff, yet you may pour into it a great deal of water, which will be contained in the same space and vessel; and if it be necessary that you should take in much of the chaff of the world into your minds, yet are they capable of such measures of grace as shall preserve them sincere unto God.
Fifthly, This frame will never be preserved, nor the duties mentioned ever be performed in a due manner, unless we dedicate some part of our time
478
peculiarly unto them. I speak unto them only concerning whom I suppose that they do daily set apart some portion of time unto holy duties, as prayer and reading of the word, and they find by experience that it succeeds well with them. For the most part, if they lose their seasons they lose their duties; for some have complained that the urgency of business and multiplicity of occasions driving them at first from the fixed time of their duties, hath brought them into a course of neglecting duty itself. Wherefore it is our wisdom to set apart constantly some part of our time unto the exercise of our thoughts about spiritual things in the way of meditation. And I shall close this discourse with some directions in this particular unto them who complain of their disability for the discharge of this duty: --
1. Choose and separate a fit time or season, a time of freedom from other occasions and diversions. And because it is our duty to redeem time with respect unto holy duties, such a season may be the more useful the more the purchase of it stands us in. We are not at any time to serve God with what costs us nought, nor with any time that comes within the same rule. If we will allow only the refuse of our time unto this duty, when we have nothing else to do, and, it may be, through weariness of occasions are fit for nothing else, we are not to expect any great success in it. This is one pregnant reason why men are so cold and formal, so lifeless in spiritual duties, -- namely, the times and seasons which they allot unto them. When the body is wearied with the labor and occasions of the day, and, it may be, the mind in its natural faculties indisposed, even by the means of necessary refreshment, men think themselves meet to treat with God about the great concernments of his glory and their own souls! This is that which God condemneth by his prophet: <390108>Malachi 1:8,
"If ye offer the blind for sacrifice, is it not evil? and if ye offer the lame and sick, is it not evil? offer it now unto thy governor; will he be pleased with thee, or accept thy person?"
Both the law of nature and all the laws of holy institutions do require that we should serve God with the best that we have, as all the fat of the inwards was to be offered in sacrifice; and shall we think to offer that time unto God wherein we are unmeet to appear before an earthly ruler? Yet such, in my account, are the seasons, especially the evening seasons, that
479
most men choose for the duties of their holy worship. And you may do well to consider beyond the day and time which he hath taken unto himself by an everlasting law, how little of the choice of your time you have offered unto God as a free-will offering, that you may be excited to future diligence. If, therefore, you seriously intend this duty, choose the seasons for it wherein you are most fit, when even the natural vigor of your spirits is most free and active. Possibly some will say this may be such a time as when the occasions of the world do call most earnestly for your attendance unto them. I say that is the season I would recommend; and if you can conquer your minds to redeem it for God at any rate, your endeavors in it will be prosperous. However, trust not to times that will offer themselves. Take them not up at hazard. Let the time itself be a free-will offering to God, taken from the top of the heap, or the choicest part of your useful time.
2. Preparation of mind unto a due reverence of God and spiritual things is required previously hereunto. When we go about this duty, if we rush into thoughts of heavenly things without a due reverential preparation, we shall quickly find ourselves at a loss See the rule, <210501>Ecclesiastes 5:1,2. "Grace to serve God with reverence and godly fear" is required in all things wherein we have to do with him, as in this duty we have in an immediate and especial manner. Endeavor, therefore, in the first place, to get your hearts deeply affected with an awful reverence of God, and a holy regard unto the heavenly nature of the things you would meditate upon. Hereby your minds will be composed, and the roots of other thoughts, be they vain or earthly, which are apt to arise and divert you from this duty, will be cast out. The principles of these contrary thoughts are like Jacob and Esau; they struggle in the same womb, and oftentimes Esau will come first forth, and for a while seem to carry the birthright. If various thoughts do conflict in our minds, some for this world and some for another, those for this world may carry it for a season; but where a due reverence of God hath "cast out the bondwoman and her children," the workings of the flesh in its vain thoughts and imaginations, the mind will be at liberty to exercise itself on spiritual things
3. Earnest desires after a renewed sense and relish of spiritual things are required hereunto. If we engage into this duty merely on a conviction of the necessity of it, or set ourselves about it because we think we ought to
480
do so, and it will not be well done utterly to neglect it, we may not expect to be successful in it; but when the soul hath at any time tasted that the Lord is gracious, when its meditations on him have been sweet, when spiritual things have had a savor and relish in the mind and affections, and hereon it comes unto this duty with earnest desires to have the like tastes, the like experience, yea, to have them increased, then is it in the way of a hopeful progress And this also will make us persevere in our endeavors to go through with what we undertake, -- namely, when we do know by former experience what is to be attained by it, if we dig and search for it as for a treasure.
If you shall think that the right discharge of this duty may be otherwise attained, if you suppose that it deserves not all this cost and charge about it, judge by what is past whether it be not advisable to give it over and let it alone. As good lie quietly on the ground as continually attempt to rise and never once effect it. Remember how many successless attempts you have made upon it, and all have come to nothing, or that which is as bad as nothing. I cannot say that in this way you shall always succeed; but I fear you will never have success in this duty without such things as are of the same nature and use with it.
When, after this preparation, you find yourselves yet perplexed and entangled, not able comfortably to persist in spiritual thoughts unto your refreshment, take these two directions for your relief: --
1. Cry and sigh to God for help and relief. Bewail the darkness, weakness, and instability of your minds, so as to groan within yourselves for deliverance. And if your designed meditations do issue only in a renewed gracious sense of your own weakness and insufficiency, with application unto God for supplies of strength, they are by no means lost as unto a spiritual account. The thoughts of Hezekiah in his meditations did not seem to have any great order or consistency when he so expressed them: "Like a crane or a swallow, so did I chatter: I did mourn as a dove: mine eyes fail with looking upward: O LORD, I am oppressed; undertake for me," <233814>Isaiah 38:14. When the soul labors sincerely for communion with God, but sinks into broken, confused thoughts under the weight of its own weakness, yet if he look to God for relief, his chattering and mourning will be accepted with God and profitable unto himself.
481
2. Supply the brokenness of your thoughts with ejaculatory prayers, according as either the matter of them or your defect in the management of them doth require. So was it with Hezekiah in the instance before mentioned. When his own meditations were weak and broken, he cries out in the midst of them, "O LORD, I am oppressed; undertake for me." And meditation is properly a mixture of spiritual apprehension of God and heavenly things in the thoughts and conceptions of the mind, with desires and supplications thereon.
It is good and profitable to have some special designed subject of meditation in our thoughts. I have at large declared before what things are the proper objects of the thoughts of them that are spiritually minded; but they may be more peculiarly considered as the matter of designed meditation. And they may be taken out of some especial spiritual experience that we have lately had, or some warnings we have received of God, or something wherewith we have been peculiarly affected in the reading or preaching of the word, or what we find the present posture and frame of our minds and souls to require, or that which supplies all most frequently, -- the person and grace of our Lord Jesus Christ. If any thing of this nature be peculiarly designed antecedently unto this duty, and a season be sought for it with respect thereunto, the mind will be fixed and kept from wandering after a variety of subjects, wherein it is apt to lose itself and bring nothing to perfection.
Lastly, Be not discouraged with an apprehension that all you can attain unto in the discharge of this duty is so little, so contemptible, as that it is to no purpose to persist in it; nor be wearied with the difficulties you meet withal in its performance. You have to do with Him only in this matter who "will not break the bruised reed, nor quench the smoking flax," whose will it is that none should "despise the day of small things." And "if there be" in this duty "a ready mind, it is accepted according to what a man hath, and not according to what he hath not." He that can bring into this treasury only the mites of broken desires and ejaculatory prayers, so they be his best, shall not come behind them who cast into it out of their greater abundance in ability and skill. To faint and give out because we cannot rise unto such a height as we aim at is a fruit of pride and unbelief. He who finds himself to gain nothing by continual endeavors after holy, fixed meditations, but only a living, active sense of his own vileness and
482
unworthiness, is a sufficient gainer by all his pains, cost, and charge. But ordinarily it shall not be so; constancy in the duty will give ability for it. Those who conscientiously abide in its performance shall increase in light, wisdom, and experience, until they are able to manage it with great success.
These few plain directions may possibly be of some use unto the weaker sort of Christians, when they find a disability in themselves unto the discharge of this duty, wherein those who are spiritually minded ought to be peculiarly exercised.
483
PART 2.
CHAPTER 11.
The seat of spiritual mindedness in the affections -- The nature and use of them -- The ways and means used by God himself to call the affections of men from the world.
IN the account given at the entrance of this discourse of what it is to be spiritually minded, it was reduced under three heads: --
The FIRST was, The habitual frame, disposition, and inclination of the mind in its affections.
The SECOND was, The usual exercise of the mind in its thoughts, meditations, and desires, about heavenly things.
Whereunto, THIRDLY, was added, The complacency of mind in that relish and savor which it finds in spiritual things so thought and meditated on.
The second of these hath hitherto alone been spoken unto, as that which leads the way unto the others, and gives the most sensible evidence of the state inquired after. Therein consists the stream, which, rising in the fountain of our affections, runs into a holy rest and complacency of mind.
The first and last I shall now handle together, and therein comprehend the account of what it is to be spiritually minded.
Spiritual affections, whereby the soul adheres unto spiritual things, taking in such a savor and relish of them as wherein it finds rest and satisfaction, is the peculiar spring and substance of our being spiritually minded. This is that which I shall now farther explain and confirm.
The great contest of heaven and earth is about the affections of the poor worm which we call man. That the world should contend for them is no wonder; it is the best that it can pretend unto. All things here below are capable of no higher ambition than to be possessed of the affections of
484
men; and, as they lie under the curse, it can do us no greater mischief than by prevailing in this design. But that the holy God should as it were engage in the contest and strive for the affections of man, is an effect of infinite condescension and grace. This he doth expressly: "My son," saith he, "give me thine heart," <202326>Proverbs 23:26. It is our affections he asketh for, and comparatively nothing else. To be sure, he will accept of nothing from us without them; the most fat and costly sacrifice will not be accepted if it be without a heart. All the ways and methods of the dispensation of his will by his word, all the designs of his effectual grace, are suited unto and prepared for this end, -- namely, to recover the affections of man unto himself. So he expresseth himself concerning his word: <051012>Deuteronomy 10:12,
"And now, Israel, what doth the LORD thy God require of thee, but to fear the LORD thy God, to walk in all his ways, and to love him, and to serve the LORD thy God with all thy heart and with all thy soul?"
And as unto the word of his grace, he declares it unto the same purpose: chap. <053006>30:6,
"And the LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul."
And, on the other side, all the artifices of the world, all the paint it puts on its face, all the great promises it makes, an the false appearances and attires it clothes itself withal by the help of Satan, have no other end but to draw and keep the affections of men unto itself. And if the world be preferred before God in this address which is made unto us for our affections, we shall justly perish with the world unto eternity, and be rejected by him whom we have rejected, <200124>Proverbs 1:24-31.
Our affections are upon the matter our all. They are all we have to give or bestow; the only power of our souls whereby we may give away ourselves from ourselves and become another's. Other faculties of our souls, even the most noble of them, are suited to receive in unto our own advantage; by our affections we can give away what we are and have. Hereby we give our hearts unto God, as he requireth. Wherefore, unto him we give our
485
affections unto whom we give our an, -- ourselves and all that we have; and to whom we give them not, whatever we give, upon the matter we give nothing at all.
In what we do unto or for others, whatsoever is good, valuable, or praiseworthy in it, proceeds from the affection wherewith we do it. To do any thing for others without an animating affection, is but a contempt of them; for we judge them really unworthy that we should do any thing for them. To give to the poor upon their importunity without pity or compassion, to supply the wants of the saints without love or kindness, with other actings and duties of the like nature, are things of no value, things that recommend us neither unto God nor men. It is so in general with God and the world. Whatsoever we do in the service of God, whatever duty we perform on his command, whatever we undergo or suffer for his name's sake, if it proceed not from the cleaving of our souls unto him by our affections, it is despised by him; he owns us not. As
"if a man would give all the substance of his house for love, it would utterly be contemned," <220807>Song of Solomon 8:7,
-- it is not to be bought or purchased with riches; so if a man would give to God an the substance of his house without love, it would in like manner be despised. And however, on the other hand, we may be diligent, industrious, and sedulous, in and about the things of this world, yet if it have not our affections, we are not of the world, we belong not unto it. They are the seat of all sincerity, which is the jewel of divine and human conversation, the life and soul of every thing that is good and praiseworthy. Whatever men pretend, as their affections are, so are they. Hypocrisy is a deceitful interposition of the mind, on various reasons and pretenses, between men's affections and their profession, whereby a man appears to be what he is not. Sincerity is the open avowment of the reality of men's affections; which renders them good and useful.
Affections are in the soul as the helm in the ship; if it be laid hold on by a skillful hand, he turneth the whole vessel which way he pleaseth. If God hath the powerful hand of his grace upon our affections, he turns our souls unto a compliance with his institutions, instructions, in mercy, afflictions, trials, all sorts of providences, and holds them firm against all winds and storms of temptation, that they shall not hurry them on pernicious
486
dangers. Such a soul alone is tractable and pliable unto all intimations of God's will.
All others are stubborn and obstinate, stout-hearted and far from righteousness. And when the world hath the hand on our affections, it turns the mind, with the whole industry of the soul, unto its interest and concerns. And it is in vain to contend with any thing that hath the power of our affections in its disposal; it will prevail at last.
On all these considerations it is of the highest importance to consider aright how things are stated in our affections, and what is the prevailing bent of them. "Iron sharpeneth iron; so a man sharpeneth the countenance of his friend," saith the wise man, <202717>Proverbs 27:17. Every man hath his edge, which may be, sharpened by outward helps and advantages. The predominant inclination of a man's affections is his edge. According as that is set, so he cutteth and works; that way he is sharp and keen, but blunt unto all other things.
Now, because it must be that our affections are either spiritual or earthly in a prevailing degree, that either God hath our hearts or the world, that our edge is towards heaven or towards things here below, before I come to give an account of the nature and operations of spiritual affections, I shall consider and propose some of those arguments and motives which God is pleased to make use of to call off our affections from the desirable things of this world; for as they are weighty and cogent, such as cannot be neglected without the greatest contempt of divine wisdom and goodness, so they serve to press and enforce those arguments and motives that are proposed unto us to set our affections on things that are above, which is to be spiritually minded.
First, He hath, in all manner of instances, poured contempt on the things of this world, in comparison of things spiritual and heavenly. All things here below were at first made beautiful and in order, and were declared by God himself to be exceeding good, and that not only in their being and nature, but in the use whereunto they were designed. They were then desirable unto men, and the enjoyment of them would have been a blessing, without danger or temptation; for they were the ordinance of God to lead us unto the knowledge of him and love unto him. But since the entrance of sin, whereby the world fell under the curse and into the power of Satan, the
487
things of it, in his management, are become effectual means to draw off the heart and affections from God; for it is the world and the things of it, as summed up by the apostle, 1<620215> John 2:15,16, that strive alone for our affections, to be the objects of them. Sin and Satan do but woo for the world, to take them off from God. By them doth the god of this world blind the eyes of them that believe not; and the principal way whereby he worketh in them is by promises of satisfaction unto all the lusts of the minds of men, with a proposal of whatever is dreadful and terrible in the want of them. Being now in this state and condition, and used unto this end, through the craft of Satan and the folly of the minds of men, God hath showed, by various instances, that they are all vain, empty, unsatisfactory, and every way to be despised in comparison of things eternal: --
1. He did it most eminently and signally in the life, death, and cross of Christ. What can be seen or found in this world, after the Son of God hath spent his life in it, not having where to lay his head, and after he went out of it on the cross? Had there been aught of real worth in things here below, certainly he had enjoyed it; if not crowns and empires, which were all in his power, yet such goods and possessions as men of sober reasonings and moderate at: fections do esteem a competency. But things were quite otherwise disposed, to manifest that there is nothing of value or use in these things, but only to support nature unto the performance of service unto God; wherein they are serviceable unto eternity. He never attained, he never enjoyed, more than daily supplies of bread out of the stores of providence; and which alone he hath instructed us to pray for, M<400611> atthew 6:11. In his cross the world proclaimed all its good qualities and all its powers, and hath given unto them that believe its naked face to view and contemplate; nor is it now one jot more comely than it was when it had gotten Christ on the cross. Hence is that inference and conclusion of the apostle: <480614>Galatians 6:14,
"God forbid that I should glory, save in the cross of our Lord Jesus Christ, whereby the world is crucified unto me, and I unto the world;"
-- "Since I have believed, since I have had a sense of the power and virtue of the cross of Christ, I have done with all things in this world; it is a dead
488
thing unto me, nor have I any affection for it." This is that which made the difference between the promises of the old covenant and the new: for they were many of them about temporal things, the good things of this world and this life; those of the new are mostly of things spiritual and eternal. God would not call off the church wholly from a regard unto these things, until he had given a sufficient demonstration of their emptiness, vanity, and insufficiency, in the cross of Christ, 2<470416> Corinthians 4:16-18.
Whither so fast, my friend? What meaneth this rising so early and going to bed late, eating the bread of carefulness? Why this diligence, why these contrivances, why these savings and hoardings of riches and wealth? To what end is all this care and counsel? "Alas!" saith one, "it is to get that which is enough in and of this world for me and my children, to prefer them, to raise an estate for them, which, if not so great as others, may yet be a competency; to give them some satisfaction in their lives and some reputation in the world." Fair pretenses, neither shall I ever discourage any from the exercise of industry in their lawful callings; but yet I know that with many this is but a pretense and covering for a shameful engagement of their affections unto the world. Wherefore, in all these things, be persuaded sometimes to have an eye to Jesus, the author and finisher of our faith. Behold how he is set before us in the gospel, poor, despised, reproached, persecuted, nailed to the cross, and all by this world. Whatever be your designs and aims, let his cross continually interpose between your affections and this world. If you are believers, your hopes are within a few days to be with him for evermore. Unto him you must give an account of yourselves, and what you have done in this world. Will it be acceptable with him to declare what you have saved of this world, what you have gained, what you have preserved and embraced yourselves in, and what you have left behind you? Was this any part of his employment and business in this world? hath he left us an example for any such course? Wherefore, no man can set his affections on things here below who hath any regard unto the pattern of Christ, or is in any measure influenced with the power and efficacy of his cross. "My love is crucified," said a holy martyr of old: he whom his soul loved was so, and in him his love unto all things here below. Do you, therefore, find your affections ready to be engaged unto, or too much entangled with, the things of this world? are your desires of increasing them, your hopes of keeping them, your fears of
489
losing them, your love unto them and delight in them, operative in your minds, possessing your thoughts and influencing your conversations? -- turn aside a little, and by faith contemplate the life and death of the Son of God; a blessed glass will it be, where you may see what contemptible things they are which you perplex yourselves about. Oh, that any of us should love or esteem the things of this world, the power, riches, goods, or reputation of it, who have had a spiritual view of them in the cross of Christ!
It may be it will be said that the circumstances mentioned were necessary unto the Lord Christ, with respect unto the especial work he had to do as the Savior and Redeemer of the church; and therefore it doth not hence follow that we ought to be poor and want all things, as he did. I confess it doth not, and therefore do all along make an allowance for honest industry in our callings. But this follows unavoidably hereon, that what he did forego and trample on for our sake, that ought not to be the object of our affections; nor can such affections prevail in us if he dwell in our hearts by faith.
2. He hath done the same in his dealings with the apostles, and generally with all that have been most dear unto him and instrumental unto the interest of his glory in the world, especially since life and immortality were brought to light by the gospel. He had great work to do by the apostles, and that of the greatest use unto his interest, and kingdom. The laying of the foundations of the glorious kingdom of Christ in the world was committed unto them. Who would not think that he should provide for them, if not principalities or popedoms, yet at least archbishoprics and bishoprics, with other good ecclesiastical dignities and preferments? Hereby might they have been made meet to converse with princes, and been freed from the contempt of the vulgar. But Infinite Wisdom did otherwise dispose of them and their concerns in this world; for as God was pleased to exercise them with the common afflictions and calamities of this life, which he makes use of to take off the sweetness of present enjoyments, so they lived and died in a condition of poverty, distress, persecution, and reproach. God set them forth as examples unto other ends, -- namely, of light, grace, zeal, and holiness in their lives, -- so as to manifest of how little concernment unto our own blessedness or an interest in his love is the abundance of all things here below, as also that the want
490
of them all may consist with the highest participation of his love and favor: 1<460409> Corinthians 4:9, 11-13,
"I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men. Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwelling-place; and labor, working with our own hands: being reviled, we bless; being persecuted, we suffer it; being defamed, we entreat: we are made as the filth of the world, and are the offscouring of all things unto this day."
And if the consideration hereof be not of weight with others, undoubtedly it ought to be so with them who are called to preach the gospel, and are the successors to the apostles. There can be nothing more uncouth, absurd, and shameful, nothing more opposite unto the intimation of the wisdom and will of God in his dealings with those first and most honorable dispensers of it, than for such persons to seek and follow greedily after secular advantages, in worldly power, riches, wealth, and honor. Hence there hath been in former ages an endeavor to separate such persons as were by any means dedicated unto the ministry of the gospel from all secular dignities and revenues; yea, some maintained that they were to enjoy nothing of their own, but were to live on alms or the free contributions of the people. But this was quickly condemned as heresy in Wycliffe and others. Yet another sort set up that would pretend thereunto as unto themselves, though they would not oblige all others unto the same rule. This produced some swarms of begging friars, whom they of the church, who were in possession of wealth and power, thought meet to laugh at and let alone. Of late years this contest is at an end. The clergy have happily gotten the victory, and esteem all due unto them that they can by any ways obtain; nor is there any greater crime than for a man to be otherwise minded. But these things are not our present concernment. From the beginning it was not so; and it is well if, in such a way, men are able to maintain the frame of mind inquired after, which is life and peace.
3. God continues to cast contempt on these things, by giving always incomparably the greatest portion of them unto the vilest men and his own avowed enemies. This was a temptation under the old covenant, but is
491
highly instructive under the new. None will judge those things to be of real value which a wise man casts out daily unto swine, making little or no use of them in his family. Those monsters of men, Nero and Heliogabalus, had more interest in, and more power over, the things of this world than ever had the best of men; -- such villains in nature, so pernicious unto human society, that their not-being was the interest of mankind; but yet more of the world poured on them than they knew either how to enjoy, possess, use, or abuse. Look on all the principal treasures and powers of this world as in the hand of one of these monsters, and there disposed of by divine providence, and you may see at what rate God values them.
At this day, the greatest, most noble, wealthy, and fruitful parts of the earth are given unto the great Turk, with some other eastern potentates, either Mohammedans or Pagans, who are prepared for eternal destruction. And if we look nearer home, we may see in whose hands is the power of the chiefest nations of Europe, and unto what end it is used. The utmost of what some Christian professors among ourselves are intent and designing upon, as that which would render them wondrous happy, in their own apprehensions, put hundreds of them together, and it would not answer the waste made by the forementioned beasts every day.
Doth not God proclaim herein that the things of this world are not to be valued or esteemed? If they were so, and had a real worth in themselves, would the holy and righteous God make such a distribution of them? The most of those whom he loves, who enjoy his favor, not only have comparatively the meanest share of them, but are exercised with all the evils that the destitution and want of them can be accompanied withal. His open and avowed enemies, in the meantime, have more than they know what to do withal Who would set his heart and affections on those things which God poureth into the bosoms of the vilest men, to be a snare unto them here and an aggravation of their condemnation forever? It seems you may go and take the world, and take the curse, death and hell, along with it, but "what will it profit a man to gain the whole world and lose his own soul?" What can any man do on the consideration hereof, who will not forego all his hopes and expectations from God, but retreat unto the faith of things spiritual and eternal, as containing an excellency in them incomparably above all that he enjoyed here below?
492
4. He doth continue to give perpetual instances of their uncertainty and unsatisfactoriness, in the utter disappointment of men that have had expectations from them. The ways hereof are so various, and the instances so multiplied, as that most men in the world, -- unless they are like the fool in the Gospel, who bade his soul take its ease for many years, because his barns were full, -- live in perpetual fears and apprehensions that they shall speedily lose whatever they enjoy, or are under the power of stupid security. But as unto this consideration of them, there is such an account given by the wise man as unto which nothing can be added, or which no reason or experience is able to contradict, Ecclesiastes 2. By these and the like ways doth God cast contempt on all things here below, discovering the folly and falseness of the promises which the world makes use of to allure our affections unto itself. This, therefore, is to be laid as the foundation in all our considerations unto what or whom we shall cleave by our affections, that God hath not only declared the insufficiency of these things to give us that rest and happiness which we seek after, but also poured contempt upon them, in his holy, wise disposal of them in the world.
Secondly, God hath added unto their vanity by shortening the lives of men, reducing their continuance in this world unto so short and uncertain a season as it is impossible they should take any solid satisfaction in what they enjoy here below. So it is expressed by the psalmist, "Behold, thou hast made my days as an hand-breadth; and mine age is as nothing before thee." Hence he draws two conclusions: --
1. That "every man at his best state is altogether vanity."
2. That "every man walketh in a vain show: surely they are disquieted in vain: he heapeth up riches, and knoweth not who shall gather them," <193905>Psalm 39:5,6.
The uncertainty and shortness of the lives of men render all their endeavors and contrivances about earthly things both vain and foolish. When men lived eight or nine hundred years, they had opportunity to suck out all the sweetness that was in creature-comforts, to make large provisions of them, and to have long projections about them; but when they had so, they all issued in that violence, oppression, and wickedness, which brought the flood on the world of ungodly men. And it still so
493
abides. The more of and the longer men enjoy these things, the more, without the sovereign preservative of grace, will they abound in sin and provocation of God. But God hath reduced the life of man unto the small pittance of seventy years, casting what may fall out of a longer continuance into travail and sorrow. Besides, that space is shortened with the most, by various and innumerable incidences and occasions. Wherefore, in these seventy years, consider how long it is before men begin to have a taste or gust of the things of this life; how many things fall in cross, to make us weary of them before the end of our days; how few among us (not one of a thousand) attain that age; what is the uncertainty of all men living as to the continuance of their lives unto the next day; and we shall see that the holy, wise God hath left no such season for their enjoyment as might put a value upon them. And when, on the other hand, it is remembered that this man, who is of such short continuance in this world, is yet made for eternity, eternal blessedness or misery, which state depends wholly on his interest on things above, and setting his affections on them, they must forfeit all their reason, as well as bid defiance unto the grace of God, who give them up unto things below.
Thirdly, God hath openly and fully declared the danger that is in these things, as unto their enjoyment and use. And what multitudes of souls miscarry by an inordinate adherence unto them! for they are the matter of those temptations whereby the souls of men are ruined forever; the fuel that supplies the fire of their lusts, until they are consumed by it.
Men under the power of spiritual convictions fall not into sin, fail not eternally, but by the means of temptation; that is the mire wherein this rush doth grow. [As] for others, who live and die in the madness and wildness of nature, without any restraint in their minds from the power of convictions, they need no external temptations, but only opportunities to exert their lusts. But [as] for those who, by any means, are convinced of sin, righteousness, and judgment, so as to design the ordering of their lives with respect unto the sense they have of them, they fall not into actual sin but upon temptations. That, whatever it be, which causeth, occasioneth, and prevaileth on, a convinced person unto sin, that is temptation. Wherefore, this is the great means of the ruin of the souls of men.
494
Now, though there are many principles of temptation, many causes that actually concur unto its efficacy, as sin, Satan, and other men, yet the matter of almost all ruinous temptations is taken out of this world and the things of it. Thence doth Satan take all his darts; thence do evil men derive all the ways and means whereby they corrupt others; and from thence is all the fuel of sin and lust taken. And, which adds unto this evil, all that is in the world contributes its utmost thereunto.
"All that is in the world" is "the lust of the flesh, and the lust of the eyes, and the pride of life," 1<620216> John 2:16.
It is not a direct, formal annumeration of the things that are in the world, nor a distribution of them under several heads, but it is so of the principal lusts of the minds of men, whereunto all things in the world are subservient. Wherefore, not only the matter of all temptations is taken out of the world, but every thing that is in the world is apt and fit to be abused unto that end; for it were easy to show that there is nothing desirable or valuable in this whole world, but it is reducible unto a subserviency unto one or other of these lusts, and is applicable unto the interest and service of temptations and sins.
When men hear of these things, they are apt to say, "Let the dream be unto them that are openly wicked, and the interpretation of it unto them that are profligate in sin." Unto unclean persons, drunkards, oppressors, proud, ambitious persons, it may be it is so; but as unto them, they use the things of this world with a due moderation, so as they are no snare unto them! But to own they are used unto what end soever, if the affections of men are set upon them, one way or other, there is nothing in the world but is thus a snare and temptation. However, we should be very careful how we adhere unto or undervalue that which is the cause and means of the ruin of multitudes of souls. By the warnings given us hereof doth God design, as unto the use of means, to teach us the vanity and danger of fixing our affections on things below.
Fourthly, Things are so ordered in the holy, wise dispensation of God's providence, that it requires much spiritual wisdom to distinguish between the use and the abuse of these things, between a lawful care about them and an inordinate cleaving unto them. Few distinguish aright here, and therefore in these things will many find their great mistake at the last day. [For] the
495
disappointments that they will fall under, as to what concerns their earthly enjoyments, and the use of them wherewith they were intrusted, see <402534>Matthew 25:34, to the end of the chapter.
It is granted that there is a lawful use of these things, a lawful care and industry about them; so it is also acknowledged, it cannot be denied, that there is an abuse of them, springing from an inordinate love and cleaving unto them. But here men deceive themselves, taking their measures by the most crooked, uncertain rules. Some make their own inclinations the rule and measure of what is lawful and allowable; some, the example of others; some, the course of the world; some, their own real or pretended necessities. They confess that there is an inordinate love of those things, and an abuse of them, in excesses of various sorts, which the Scripture plainly affirms, and which experience gives open testimony unto; but as unto their state and circumstances, their care, love, and industry are all allowable. That which influenceth all these persons is self-love, which inveterate, corrupt affections and false reasonings do make an application of unto these occasions.
Hence we have men approving of themselves as just stewards of their enjoyments, whilst others judge them hard, covetous, earthly-minded, no way laying out what they are intrusted withal unto the glory of God in any due proportion. Others also think not amiss of themselves in this kind, who live in palpable excesses, either of pride of life, or sensual pleasures, vain apparel, or the like. So, in particular, most men in their feastings and entertainments walk in direct contempt of the rule which our Savior gives in that case, <421412>Luke 14:12-14, and yet approve themselves therein.
But what if any of us should be mistaken in our rule and the application of it unto our conditions? Men at sea may have a fair gale of wind, wherewith they may sail freely and smoothly for a season, and yet, instead of being brought into a port, be cast by it at last on destructive shelves or rocks.
And what if that which we esteem allowable love, care, and industry, should prove to be the fruit of earthly affections, inordinate and predominant in us? What if we miss in our measures, and that which we approve of in ourselves should be disapproved of God? We are cast forever; we belong unto the world; and with the world we shall perish.
496
It may be said, that "if it be so difficult to distinguish between these things, -- namely, the lawful use of things here below and their abuse, the allowable industry about them and the inordinate love of them, -- on the knowledge whereof our eternal condition depends, it is impossible but men must spend their time in solicitous anxiety of mind, as not knowing when they have aright discharged their duty."
Ans. 1. I press these things at present no farther but only to allow how dangerous a thing it is for any to incline in his affections unto the things of this world, wherein an excess is ruinous and hardly discoverable. Surely no wise man will venture freely and frequently unto the edge of such a precipice. He will be jealous of his measures, lest they will not hold by the rule of the word. And a due sense hereof is the best preservative of the soul from cleaving inordinately unto things below. And when God in any instance, by afflictions or otherwise, shows unto believers their transgression herein, and how they have exceeded, Job<183608> 36:8,9, it makes them careful for the future. They will now or never be diligent that they fall not under that peremptory rule, 1<620215> John 2:15.
2. When the soul is upright and sincere, there is no need in this case of any more solicitousness or anxiety of mind than there is unto or about other duties; but when it is biassed and acted by self-love, and its more strong inclinations unto things present, it is impossible men should enjoy solid peace, or be free from severe reflections on them by their own consciences, in such seasons wherein they are awakened unto their duty and the consideration of their state, nor have I any thing to tender for their relief. With others it is not so, and therefore I shall so far digress in this place as to give some directions unto those who, in sincerity, would be satisfied in this lawful use and enjoyment of earthly things, so as not to adhere unto them with inordinate affection: --
1. Remember always that you are not proprietors or absolute possessors of those things, but only stewards of them. With respect unto men, you are or may be just proprietors of what you enjoy; but with respect unto Him who is the great possessor of heaven and earth, you are but stewards. This stewardship we are to give an account of, as we are taught in the parable, <421601>Luke 16:1, 2. This rule always attended unto will be a blessed guide in all instances and occasions of duty.
497
But if a man be left in trust with houses and large possessions, as a steward for the right lord, owner, and proprietor of them, if he fall into a pleasing dream that they are all his own, and use them accordingly, it will be a woful surprisal unto him when he shall be called to account for all that he hath received and laid out, whether he will or no, and when indeed he hath nothing to pay. It will scarce be otherwise with them at the great day who forget the trust which is committed to them, and suppose they may do what they will with what they call their own,
2. There is nothing, in the ways of getting, enjoying, or using of these things, but giveth its own evidence unto spiritual wisdom whether it be within the bounds of duty or no. Men are not lightly deceived herein, but when they are evidently under the power of corrupt affections, or will not at all attend unto themselves and the language of their own consciences. It is a man's own fault alone if he know not wherein he doth exceed.
A due examination of ourselves in the sight of God with respect unto these things, the frame and actings of our minds in them, will greatly give check unto our corrupt inclinations and discover the folly of those reasonings whereby we deceive ourselves into the love of earthly things, or justify ourselves therein, and bring to light the secret principle of self-love, which is the root of all this evil.
3. If you would be able to make a right judgment in this case, be sure that you have another object for your affections, which hath a predominant interest in your minds, and which will evidence itself so to have on all occasions. Let a man be never so observant of himself as unto all outward duties required of him with respect unto these earthly things; let him be liberal in the disposal of them on all occasions; let him be watchful against all intemperance and excesses in the use of them, -- yet if he hath not another object for his affections, which hath a prevailing influence upon them, if they are not set upon the things that are above, one way or other it is the world that hath the possession of his heart: for the affections of our minds will and must be placed in chief on things below or things above. There will be a predominant love in us; and therefore, although all our actions should testify another frame, yet if God and the things of God be not the principal object of our affections, by one way or other unto the
498
world we do belong. This is that which is taught us so expressly by our Savior, <421609>Luke 16:9-13,
"And I say unto you, Make to yourselves friends of the mammon of unrighteousness; that, when ye fail, they may receive you into everlasting habitations. He that is faithful in that which is least is faithful also in much: and he that is unjust in the least is unjust also in much. If therefore ye have not been faithful in the unrighteous mammon, who will commit to your trust the true riches? And if ye have not been faithful in that which is another man's, who shall give you that which is your own? No servant can serve two masters: for either he will hate the one, and love the other; or else he will hold to the one, and despise the other. Ye cannot serve God and mammon."
4. Labor continually for the mortification of your affections unto the things of this world. They are, in the state of corrupted nature, set and fixed on them, nor will any reasonings or considerations effectually divert them, or take them off in a due manner, unless they are mortified unto them by the cross of Christ. Whatever change be otherwise wrought in them, it will be of no advantage unto us. It is mortification alone that will take them off from earthly things unto the glory of God. Hence the apostle, having given us that charge, "Set your affection on things above, and not on things on the earth," <510302>Colossians 3:2, adds this as the only way and means we may do so, "Mortify therefore your members which are upon the earth," verse 5. Let no man think that his affections will fall off from earthly things of their own accord. The keenness and sharpness of them in many things may be abated by the decay of their natural powers in age and the like; they may be mated by frequent disappointments, by sicknesses, pains, and afflictions, as we shall see immediately; they may be willing unto a distribution of earthly enjoyments, to have the reputation of it, wherein they still cleave unto the world, but under another shape and appearance; or they may be startled by convictions, so as to do many things gladly that belong to another frame: but, on one pretense or other, under one appearance or other, they will for ever adhere or cleave unto earthly things, unless they are mortified unto them through faith in the blood and cross of Christ, <480614>Galatians 6:14. Whatever thoughts you may have of yourselves in this matter, unless you have the experience of a work of mortification on
499
your affections, you can have no refreshing ground of assurance that you are in any thing spiritually minded.
5. In all the instances of duty belonging unto your stewardship of earthly things, attend diligently unto the rule of the word. Without this the grace exhorted unto may be abused. So of old, under a pretense of a relinquishment of the things of this world, because of the danger in adhering unto them, their own superstition and the craft of other men prevailed with many to part with all they had unto the service of others, not better, it may be not so good as themselves. This evil wholly arose from want of attendance unto the rule of truth, which gives no such direction in ordinary cases. But there is not much seen in these days of an excess in this kind; but, on the other hand, in all instances of duties of this nature, most men's minds are habitually influenced with pretenses, reasonings, and considerations, that turn the scales as unto what they ought to do, in proportion in this duty, on the side of the world. If you would be safe, you must, in all instances of duty, -- as in works of charity, piety, and compassion, -- give authority in and over your souls unto the rule of the word. Let neither self, nor unbelief, nor the custom and example of others, be heard to speak; but let the rule alone be attended unto, and to what that speaks yield obedience.
Unless these things are found in us, none of us, no man living, if it be not so with him, can have any refreshing evidence or assurance that he is not under the power of an inordinate, yea, and predominant love unto this world.
And, indeed, to add a little farther on the occasion of this digression, it is a sad thing to have this exception made against the state of any man on just grounds, "Yea, but he loves the world." He is sober and industrious, he is constant in duties of religion; it may be, an earnest preacher of them; a man of sound principles, and blameless as unto the excesses of life; -- "but he loves the world!" The question is, How doth this appear? it may be, what you say is but one of those evil surmises which all things are filled withal. Wherefore, I speak it not at all to give countenance unto the rash judging of others, which none are more prone unto than those who, one way or other, are eminently guilty themselves; but I would have every man judge himself, that we be none of us condemned of the Lord. If, notwithstanding
500
the things mentioned, any of us do center in self, which is supplied and filled with the world, -- if we prefer self above all other things, do aim at the satisfaction of self in what we do well or ill, are useless unto the only good and blessed end of these earthly things, in supplying the wants of others according unto the proportions wherewith we are intrusted, -- it is to be feared that the world and the things that are in it have the principal interest in our affections.
And the danger is yet greater with them who divert on the other extreme. Such are they who, in the pride of life, vanity in apparel, excess in drinking, pampering the flesh every day, tread close on the heels of the world, if they do not also fully keep company with it. Altogether in vain is it for such persons to countenance themselves with an appearance of other graces in them, or the sedulous performance of other duties. This one rule will eternally prevail against them: "If any man love the world, the love of the Father is not in him." And, by the way, let men take heed how they walk in any instance against the known judgment and practice of the wiser or more experienced sort of Christians, to their regret and sorrow, if not unto their offense and scandal, or in any way whereunto they win the consent of their own light and conscience by such reasonings and considerations as will not hold weight in the balance of the sanctuary. Yet thus and no otherwise is it with all them who, under a profession of religion, do indulge unto any excesses wherein they are conformed unto the world.
Fifthly, God makes a hedge against the excess of the affections of men rational and any way enlightened unto the things of this world, by suffering the generality of men to carry the use of them, and to be carried by the abuse of them, into actings so filthy, so abominable, so ridiculous, as reason itself cannot but abhor. Men by them transform themselves into beasts and monsters, as might be manifested by all sorts of instances. Hence the wise man prayed against riches, lest he should not be able to manage the temptations wherewith they are accompanied, <203008>Proverbs 30:8,9.
Lastly, To close this matter, and to show us what we are to expect in case we set our affections on things here below, and they have thereby a predominant interest in our hearts, God hath positively determined and
501
declared that if it be so, he will have nothing to do with us, nor will accept of those affections which we pretend we can and do spare for him and spiritual things. "If we abstain from open sins, if we abhor the lewdness and uncleanness of men in the world, if we are constant in religious duties, and give ourselves up to walk after the most strict sort in religion, like Paul in his Pharisaism, may we not," will some say or think, "find acceptance with God, though our hearts cleave inordinately unto the things of this world?" I say, God hath peremptorily determined the contrary; and if other arguments will not prevail with us, he leaves us at last unto this,
"Go, love the world and the things of it; but know assuredly you do it unto the eternal loss of your souls," 1<620215> John 2:15; <590404>James 4:4.
These few instances have I given of the arguments and motives whereby God is pleased to deter us from fixing our affections on things here below; and they are most of them such only as he maketh use of in the administration of his providence. There are two other heads of things that offer themselves unto our consideration: --
1. The ways, means, arguings, and enticements, which the world makes use of to draw, keep, and secure, the affections of men unto itself.
2. The secret, powerful efficacy of grace, in taking off the heart from these things, and turning and drawing it unto God, with the arguments and motives that the Holy Spirit maketh use of in and by the word unto this end; wherein we must show what is the act of conquering grace, whereby the heart is finally prevailed on to choose and adhere unto God in love immutable. But these things cannot be handled in any measure, according to their nature and importance, without such length of discourse as I cannot here divert unto. I shall therefore proceed unto that which is the proper and peculiar subject before us.
502
CHAPTER 12.
What is required in and unto our affections that they may be spiritual -- A three-fold work on the affections described.
TO declare the interest of our affections in this frame of being spiritually minded, and what they contribute thereunto, I shall do these three things: -- First, Declare what is required hereunto, that our affections may be spiritual, wherein lies the foundation of the whole duty; secondly, What are their actings when they are so spiritual; thirdly, What are the means whereby they may be kept and preserved in that frame; with sundry other things of the like nature.
How our affections are concerned in or do belong unto the frame of mind inquired after hath been before declared. Without spiritual affections we cannot be spiritually minded. And that they may be of this use, three things are required: --
I. Their principle;
II. Their object;
III. The way and manner of their application unto their proper object
by virtue of that principle.
I. As unto the principle acting in them, that our affections may be
spiritual and the spring of our being spiritually minded, it is required that they be changed, renewed, and inlaid with grace, spiritual and supernatural. To clear the sense hereof, we must a little consider what is their state by nature, and then by what means they may be wrought upon as unto a change or a renovation; for they are like unto some things which in themselves and their own nature are poisonous, but being corrected, and receiving a due temperament from a mixture of other ingredients, become medicinal and of excellent use.
By nature our affections, all of them, are depraved and corrupted. Nothing in the whole nature of man, no power or faculty of the soul, is fallen under greater disorder and depravation by the entrance of sin than our affections are. In and by them is the heart wholly gone and turned off from God,
503
<560303>Titus 3:3. It were a long work to set forth this depravation of our affections, nor doth it belong unto our present design. Some few things I shall briefly observe concerning it, to make way unto what is proposed concerning their change: --
1. This is the only corruption and depravation of our nature by the fall evident in and unto reason or the light of nature itself. Those who were wise among the heathen both saw it and complained of it. They found a weakness in the mind, but saw nothing of its darkness and depravation as unto things spiritual. But they were sensible enough of this disorder and tumult of the affections in things moral, which renders the minds of men "like the troubled sea, whose waters cast up mire and dirt." This greatly aggravates the neglect of them who are not sensible of it in themselves, seeing it is discernible in the light of nature.
2. They are, as depraved, the seat and subject of all lusts, both of the flesh and of the spirit; yea, lust or evil concupiscence is nothing but the irregular motion and acting of our affections as depraved, defiled, corrupted, <450708>Romans 7:8. Hence no one sin can be mortified without a change wrought in the affections.
3. They are the spring, root, and cause of all actual sin in the world, <401519>Matthew 15:19. The "evil heart," in the Scripture, is the corrupt affections of it, with the imaginations of the mind, whereby they are excited and acted, <010605>Genesis 6:5. These are they which at this time fill the whole world with wickedness, darkness, confusion, and terror; and we may learn what is their force and efficacy from these effects. So the nature of the plague is most evident when we see thousands dying of it every week.
4. They are the way and means whereby the soul applies itself unto all sinful objects and actings. Hence are they called our "members,'' our "earthly members;" because as the body applies itself unto its operations by its members, so doth the soul apply itself unto what belongs unto it by its affections, <450613>Romans 6:13; <510305>Colossians 3:5.
5. They will not be under the conduct of the mind, its light or convictions. Rebellion against the light of the mind is the very form whereby their corruption acts itself, Job<182413> 24:13. Let the apprehensions of the mind and
504
its notions of good and evil be what they will, they reject them, and lead the soul in pursuit of their inclinations. Hence, no natural man whatsoever doth in any measure answer the light of his mind or the convictions of his understanding, but he sees and approves of better things, following those that are worse; and there is no greater spiritual judgment than for men to be given up unto themselves and their own evil affections, <450126>Romans 1:26.
Many other instances might be given of the greatness of that depravation which our affections are fallen under by sin; these may suffice as unto our present purpose.
In general, this depravation of our affections by nature may be reduced unto two heads: --
1. An utter aversation from God and all spiritual things. In this lies the spring of all that dislike of God and his ways that the hearts of men are filled withal; yea, they do not only produce an aversation from them and dislike of them, but they fill the mind with an enmity against them. Therefore men say in their hearts unto God,
"Depart from us; for we desire not the knowledge of thy ways. What is the Almighty, that we should serve him? and what profit should we have, if we pray unto him?" Job<182114> 21:14,15. See <450128>Romans 1:28, 8:7.
2. An inordinate cleaving unto things vain, earthly, and sensual, causing the soul to engage into the pursuit of them as the horse rushes into the battle.
Whilst our affectious are in this state and condition we are far enough from being spiritually minded, nor is it possible to engage them into an adherence unto or delight in spiritual things.
In this state they may be two ways wrought upon, and yet not so renewed as to be serviceable unto this end: --
1. There may be various temporary impressions made on them. Sometimes there is so by the preaching of the word. Hereon men may hear it with joy, and do many things gladly. Sometimes it is so by judgments, dangers, sicknesses, apprehensions of the approach of death, <19C803>Psalm 128:35-37. These things take men off for a season from their greedy delight in earthly
505
things, and the pursuit of the interest of lust in making provision for the flesh. On many other occasions, by great variety of causes, there may be temporary impressions made on the affections, that shall seem for a season to have turned the stream of them. And thereon we have many who any day will be wholly, as it were, for God, resolved to forsake sin and all the pleasures of it, but the next return unto all their former excesses; for this is the effect of those impressions, that whereas men ordinarily are predominantly acted by love, desire, and delight, which lead them to act according unto the true natural principles of the soul, now they are for a season acted by fear and dread, which put a kind of force on all their inclinations Hereon they have other thoughts of good and evil, of things eternal and temporal, of God and their own duty, for a season. And hereon some of them may and do persuade themselves that there is a change in their hearts and affections, which there is not; like a man who persuades himself that he hath lost his ague because his present fit is over. The next trial of temptation carries them away again unto the world and sin.
There are sometimes sudden impressions made on spiritual affections, which are always of great advantage to the soul, renewing its engagements unto God and duty. So was it with Jacob, <012816>Genesis 28:16-20; so is it often with believers in hearing the word, and on other occasions. On all of them they renew their clearings unto God with love and delight. But the effect of these impressions on unrenewed affections are neither spiritual nor durable; yea, for the most part, they are but checks given in the providence of God unto the raging of their lusts, <190920>Psalm 9:20.
2. They are liable unto an habitual change. This the experience of all ages gives testimony to. There may be an habitual change wrought in the passions and affections of the mind, as unto the inordinate and violent pursuit of their inclinations, without any gracious renovation of them. Education, philosophy, or reason, long afflictions, spiritual light and gifts, have wrought this change. So Saul, upon his call to be king, became "another man." Hereby persons naturally passionate and furious have been made sedate and moderate, and those who have been sensual have become temperate, yea, and haters of religion to be professors of it. All these things, and many more of the like nature, have proceeded from a change wrought upon the affections only, whilst the mind, will, and conscience, have been totally unsanctified.
506
By this change, when it is alone, no man ever became spiritually minded; for whereas there are two parts of the depravation of our affections, that whereby they are turned off from God, and that whereby they inordinately cleave unto other things, their change principally, if not only, respects the latter. They are brought into some order with respect unto present things. The mind is not continually tossed up and down by them as the waves of the sea, that are troubled, and east up mire and dirt. They do not carry those in whom they are into vicious, sensual actions, but they allow them to make virtue in moderation, sobriety, temperance, fidelity, and usefulness in several ways, to be their design; and it is admirable to think what degrees of eminency in all sorts of moral virtues, upon this one principle of moderating the affections, even many among the heathens attained unto. But as unto their aversation from God and spiritual things, in the true spiritual notion of them, they are not cured by this change; at least this change may be, and yet this latter not be wrought.
Again; this alteration doth but turn the course or stream of men's affections, it doth not change the nature of them. They are the same in their spring and fountain as ever they were, only they are habituated unto another course than what of themselves they are inclined unto. You may take a young whelp of the most fierce and savage creature, as of a tiger or a wolf, and by custom or usage make it as tame and harmless as any domestic creature, -- a dog, or the like: but although it may be turned into quite another way or course of acting than what it was of itself inclined unto, yet its nature is not changed; and therefore frequently, on occasion, opportunity, or provocation, it will fall into its own savage inclination, and having tasted of the blood of creatures, it will never be reclaimed. So is it with the depraved affections of men with respect unto their change: their streams are turned, they are habituated unto a new course; but their nature is not altered, at least not from rational unto spiritual, from earthly unto heavenly. Yet this is that which was most beautiful and desirable in nature, the glory of it, and the utmost of its attainments. He who has by any means proceeded unto such a moderation of his affections as to render him kind, benign, patient, useful, preferring public good before private, ordinate and temperate in all things, will rise up in judgment against those who, professing themselves to be under the conduct of the light of grace, do yet, by being morose, angry, selfish, worldly, manifest that their affections are
507
not subdued by the power of that grace. Wherefore, that we may be spiritually minded, there is yet another work upon our affections required, which is their internal renovation, whereby not only the course of their actings is changed, but their nature is altered and spiritually renewed. I intend that which is expressed in that great evangelical promise, <231106>Isaiah 11:6-9,
"The wolf shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice' den. They shall not hurt nor destroy in all my holy mountain."
A change and alteration is promised in the natures, principles, and first inclinations, of the worst and most savage sinners who pass under the power of gospel grace.
This is that which is required of us in a way of duty, <490423>Ephesians 4:23, "Be ye renewed in the spirit of your mind." There is a renovation of the mind itself, by the communication of spiritual, saving light and understanding thereunto, whereof I have treated elsewhere at large. See <451202>Romans 12:2; <490117>Ephesians 1:17,18. But
"the spirit of the mind," that whereby it is enlivened, led, and disposed unto its actings, that is to be renewed also. "The spirit of the mind" is in this place opposed unto "the old man, which is corrupt according to the deceitful lusts,"
or depraved affections, <490422>Ephesians 4:22. These, therefore, are that "spirit of the mind," which inclines, bends, and leads it to act suitably unto its inclinations, which is to be renewed. And when our affections are inclined by the saving grace of the Holy Spirit, then are they renewed, and not else. No other change will give them a spiritual renovation. Hereby those things which are only natural affections in themselves, in them that believe become fruits of the Spirit: <480522>Galatians 5:22,23, "The fruit of the Spirit is love, joy, peace," etc. They continue the same as they were in their
508
essence, substance, and natural powers; but are changed in their properties, qualities, inclinations, whenever a new nature is given unto them. So the waters at Marah were the same waters still before and after their cure. But of themselves and in their own nature they were bitter, so as that the people could not drink them; on the casting of a tree into them, they were made sweet and useful, <021525>Exodus 15:25. So was it with the waters of Jericho, which were cured by casting salt into them, 2<120219> Kings 2:19-22. Our affections continue the same as they were in their nature and essence; but they are so cured by grace as that their properties, qualities, and inclinations, are all cleansed or renewed. The tree or salt that is cast into these waters, whereby the cure is wrought, is the love of God above all, proceeding from faith in him by Christ Jesus.
509
CHAPTER 13.
The work of the renovation of our affections -- How differenced from any other impression on or change wrought in them, and how it is evidenced so to be -- The first instance, in the universality accompanying of affections spiritually renewed -- The order of the exercise of our affections with respect unto their objects.
THAT which is our concernment herein is, to inquire of what nature that work is which hath been on our own affections, or in them, and how it differs from those which, whatever they do or effect, yet will not render us nor themselves spiritual.
And we ought to use the best of our diligence herein, because the great means whereby multitudes delude and deceive their own souls, persuading themselves that there has been an effectual work of the grace of the gospel in them, is the change that they find in their affections; which may be on many occasions without any spiritual renovation: --
1. As unto the temporary and occasional impressions on the affections before mentioned, whether from the word or any other divine warning by afflictions or mercies, they are common unto all sorts of persons. Some there are whose "consciences are seared with a hot iron," 1<540402> Timothy 4:2, "who" thereon, "being past feeling" (senseless of all calls, warnings, and rebukes), "have given themselves over unto lasciviousness, to work all uncleanness with greediness," <490419>Ephesians 4:19. Such persons, having hardened themselves in a long course of sin, and being given up unto a reprobate mind, or vile affections, in a way of judgment, have, it may be, no such impressions on their affections on any occasion as to move them with a sense of things spiritual and eternal. They may be terrified with danger, sudden judgments, and other revelations of the wrath of God from heaven against the ungodliness of men, but they are not drawn to take shelter in thoughts of spiritual things. Nothing but hell will awaken them unto a due consideration of themselves and things eternal.
It is otherwise with the generality of men who are not profligate and impudent in sinning; for although they are in a natural condition and a course of sin, in the neglect of known duties, yet, by one means or other,
510
-- most frequently by the preaching of the word, -- their affections are stirred towards heavenly things.
Sometimes they are afraid, sometimes they have hopes and desires about them. These put them on resolutions, and some temporary endeavors to change their lives, to abstain from sin and to perform holy duties. But, as the prophet complains, "their goodness is as a morning cloud, and as the early dew, it goeth away." Yet by means hereof do many poor ignorant souls deceive themselves, and cry "Peace, peace, when there is no peace." And they will sometimes so express how they are affected, with complaints of themselves as unto their long neglect of spiritual things, that others may entertain good hopes concerning them; but all comes to nothing in the trial.
There is no difficulty unto spiritual light to distinguish between these occasional impressions on the affections and that spiritual renovation of them which we inquire after. This alone is sufficient to do it, that they are all of them temporary and evanid. They abide "for a while" only, as our Savior speaks, and every occasion defeats all their efficacy. They may be frequently renewed, but they never abide. Some of them immediately pass away, and are utterly lost between the place where they hear the word and their own habitations; and in vain shall they inquire after them again, -- they are gone forever. Some have a larger continuance, endure longer in the mind, and produce some outward effects. None of them will hold any trial or shock of temptation.
Yet I have somewhat to say unto those who have such impressions on their affections, and warnings by them: --
(1.) Despise them not, for God is in them. Although he may not be in them in a way of saving grace, yet he is in them in that which may be preparatory thereto. They are not common human accidents, but especial divine warnings.
(2.) Labor to retain them, or a sense of them, upon your hearts and consciences. You have got nothing by losing so many of them already; and if you proceed in their neglect, after a while you will hear of them no more.
(3.) Put no more in them than belongs unto them. Do not presently conclude that your state is good, because you have been affected at the
511
hearing of the word, or under a sickness, or in a danger. Hereon you may think that now all is well with them, wherewith they please themselves, until they are wholly immersed in their former security.
2. We may consider the difference that is between the habitual change of the affections before described, and that renovation by grace which renders them spiritual. And this is of great concernment unto us all, to inquire into it with diligence. Multitudes are herein deceived, and that unto their ruin; for they resolve their present peace into, and build their hopes of eternal life on, such a change in themselves as will not abide the trial. This difference, therefore, is to be examined by Scripture light and the experience of them that do believe. And, --
(1.) There is a double universality with respect unto the spiritual renovation of our affections, -- that which is subjective, with respect unto the affections themselves; and that which is objective, with respect unto spiritual things.
[1.] Sanctification extends itself unto the "whole spirit, and soul, and body," 1<520523> Thessalonians 5:23. When we say that we are sanctified in part only, we do not say that any part, power, or faculty of the soul is unsanctified, but only that the work is not absolutely perfect in any of them. All sin may retain power in some one affection, as anger, fear, or love, as unto actual eruptions and effects, more than in all the rest, as one affection may be more eminently sanctified in some than in others; for it may have advantages unto this end from men's natural tempers and various outward circumstances. Hence, some find little difficulty in the mortification of all other lusts or corruptions in comparison of what they meet withal in some one inordinate affection or corruption. This, it may be, David had regard unto, <191823>Psalm 18:23. I have known persons shining exemplarily in all other graces who have been scarce free from giving great scandal by the excess of their passions and easy provocation thereunto. And yet they have known that the setting themselves unto the sincere, vigorous mortification of that disorder is the most eminent pledge of their sincerity in other things; for the trial of our self-denial lies in the things that our natural inclinations lie strongest toward. Howbeit, as was said, there is no affection where there is this work of renovation but it is sanctified and renewed; none of them is left absolutely unto the service of
512
sin and Satan. And therefore, whereas, by reason of the advantages mentioned, sin doth greatly contend to use some of them unto its interest and service in a peculiar manner, yet are they enabled unto and made meet for gracious actings, and do in their proper seasons put forth themselves accordingly. There is no affection of the mind from whence the soul and conscience hath received the greatest damage, -- that was, as it were, the field whereon the contest is managed between sin and grace, -- but hath its spiritual use and exercise when the mind is renewed.
There are some so inordinately subject to anger, and passion therein, as if they were absolutely under the power and dominion of it; yet do they also know how to be "angry and sin not," in being angry at sin in themselves and others: "Yea, what indignation; yea, what revenge!" etc., 2<470711> Corinthians 7:11. Yea, God is pleased sometimes to leave somewhat more than ordinary of the power of corruption in one affection, that it may be an occasion of the continual exercise of grace in the other affections. Yet are they all sanctified in their degree, that which is relieved as well as that which doth relieve. And therefore, as the remainder of sin in them that believe is called "the old man," which is to be crucified in all the members of it, because of its adherence unto the whole person in all its powers and faculties; so the grace implanted in our natures is called "the new man," there being nothing in us that is not seasoned and affected with it. As nothing in our natures escaped the taint of sin, so nothing in our natures is excepted from the renovation that is by grace. He in whom any one affection is utterly unrenewed hath no one graciously renewed in him. Let men take heed how they indulge to any depraved affection, for it will be an unavoidable impeachment of their sincerity. Think not to say, with Naaman, "God be merciful unto me in this thing; in all others I will be for him."
He requires the whole heart, and will have it or none. The chief work of a Christian is to make all his affections, in all their operations, subservient unto the life of God, <450617>Romans 6:17,18; and he who is wise will keep a continual watch over those wherein he finds the greatest reluctancy thereunto. And every affection is originally sanctified according unto the use it is to be of in the life of holiness and obedience.
513
To be entire for God, to "follow him fully," to "cleave unto him with purpose of heart," to have the "heart circumcised to love him," is to have all our affections renewed and sanctified; without which we can do none of them. When it is otherwise, there is a "double heart," "a heart and a heart," which he abhors: "Their heart is divided; now shall they be found faulty," <281002>Hosea 10:2.
So it is in the other change mentioned. Whatever is or may be wrought upon our affections when they are not spiritually renewed, that very change, as unto the extent of it, is not universal. It doth not affect the whole mind, in all its powers and affections, until a vital, prevailing principle and habit of grace is implanted in the soul. Sin will not only radically adhere unto all the faculties, powers, and affections, but it will, under any change that may befall them, refer the rule and dominion in some of them unto itself. So was it with the young man that came unto our Lord Jesus Christ to know what he should do to obtain eternal life, <411017>Mark 10:17-22.
Thus there are many who in other things are reduced unto moderation, sobriety, and temperance, yet there remaineth in them "the love of money" in a predominant degree; which to them is "the root of all evil," as the apostle speaks. Some "seem to be religious," but they "bridle not their tongues;" through anger, envy, hatred, and the like, "their religion is vain."
The most of men, in their several ways of profession, pretend not only unto religion, but unto zeal in it, yet set no bounds unto their affections unto earthly enjoyments. Some of old, who had most eminently in all other things subdued their passions and affections, were the greatest enemies unto and persecutors of the gospel.
Some who seem to have had a mighty change wrought in them by a superstitious devotion, do yet walk in the spirit of Cain towards all the disciples of Christ, -- as it is with the principal devotionists of the church of Rome; and elsewhere we may see some go soberly about the persecution and destruction of other Christians. Some will cherish one secret lust or other, which they cannot but know to be pernicious unto their souls. Some love the praise of men, which will never permit them to be truly spiritually minded: so our Savior testifieth of some, that they "could not believe, because they loved the praise of men." This was the
514
known vice of all the ancient philosophers. They had, many of them, on the principles of reason and by severe exercise, subdued their affections unto great moderation about temporary things, but in the meantime were all of them slaves to vain-glory and the praise of men, until by the public observation of it, and some contradictions in their lives unto their pretenses unto virtue, they lost that also among wise and considerative men. And, generally, if men not spiritually renewed were able to search themselves, they would find that some of their affections are so far from having any change wrought in them, as that they are a quiet habitation for sin, where it exerciseth its rule and dominion.
[2.] There is a universality that is objective in spiritual things, with respect unto the renovation of our affections; that is, affections spiritually renewed do fix themselves upon and cleave unto all spiritual things, in their proper places, and unto their proper ends: for the ground and reason of our adherence unto any one of them is the same with respect unto them all, -- that is, their relation unto God in Christ. Wherefore, when our affections are renewed, we make no choice in spiritual things, cleaving unto some and refusing others, making use of Naaman's restraint; but our adherence is the same unto them all in their proper places and degrees. And if, by reason of darkness and ignorance, we know not any of them to be from God, -- as, for instance, the observation of the Lord's day, -- it is of unspeakable disadvantage unto ua An equal respect is required in us unto all God's commands. Yet there are various distinctions in spiritual things, and thereon a man may and ought to value one above another as unto the degrees of his love and esteem, although he is to be sincere with respect unto them all: --
1st. God himself, -- that is, as revealed in and by Christ, -- is in the first and chiefest place the proper and adequate object of our affections as they are renewed, lie is so for himself, or his own sake alone. This is the spring, the center, and chief object of our love. He that loves not God for himself, -- that is, for what he is in himself, and what from himself alone he is and will be unto us in Christ (which considerations are inseparable), -- hath no true affection for any spiritual thing whatever. And not a few do here deceive themselves, or are deceived; which should make us the more diligent in the examination of ourselves They suppose that they love heaven and heavenly things, and the duties of divine worship, -- which
515
persuasion may befall them on many grounds and occasions which will not endure the trial, -- but as unto God himself, they can give no evidence that they have any love to him, either on the account of the glorious excellencies of his nature, with their natural relation unto him and dependence on him, or on the account of the manifestation of himself in Christ, and the exercise of his grace therein. But whatever may be pretended, there is no love unto God whereof these things are not the formal reason, that proceeds not from these springs. And because all men pretend that they love God, and defy them that think them so vile as not to do so, though they live in open enmity against him and hatred of him, it becomes us strictly to examine ourselves on what grounds we pretend so to do. Is it because indeed we see an excellency, a beauty, a desirableness, in the glorious properties of his nature, such as our souls are refreshed and satisfied with the thoughts of, by faith, and in whose enjoyment our blessedness will consist, so that we always rejoice at the remembrance of his holiness? Is it our great joy and satisfaction that God is what he is? Is it from the glorious manifestation that he hath made of himself and all his holy excellencies in Christ, with the communication of himself unto us in and by him? If it be so indeed, then is our love generous and gracious, from the renovation of our affections But if we say we love God, yet truly know not why, or upon principles of education, and because it is esteemed the height of wickedness to do otherwise, we shall be at a loss when we are called unto our trial. This is the first object of our affections
2dly. In other spiritual things, renewed affections do cleave unto them according as God is in them. God alone is loved for himself; all other things for him, in the measure and degree of his presence in them. This alone gives them pre-eminence in renewed affections. For instance, God is in Christ, in the human nature of the man Christ Jesus, in a way and manner singular, in concern alike, incomprehensible, so as he is in the same kind in nothing else. Therefore is the Lord Christ, even as unto his human nature, the object of our affections in such a way and degree as no other thing, spiritual or eternal, but God himself, is or ought to be. All other spiritual things become so from the presence of God in them, and from the degree of that presence have they their nature and use. Accordingly are they, or ought to be, the object of our affections as unto the degree of their
516
exercise. Evidences of the presence of God in things and persons are the only attractives of renewed affections.
3dly. In those things which seem to stand in an equality as unto what is of God in them, yet on some especial occasions and reasons our love may go forth eminently unto one more than another. Some particular truth, with the grace communicated by it, may have been the means of our conversion unto God, of our edification in an especial manner, of our consolation in distress; it cannot be but that the mind will have a peculiar respect unto and valuation of such truths and the grace administered by them. And so it is as unto duties. We may have found such a lively intercourse and communion with God in some of them as may give us a peculiar delight in them.
But, notwithstanding these differences, affections spiritually renewed do cleave unto all spiritual things as such; for the true formal reason of their so doing is the same in them all, -- namely, God in them: only they have several ways of acting themselves towards them, whereof I shall give one instance.
Our Savior distributes spiritual things into those that are heavenly and those that are earthly, that is comparatively so: <430312>John 3:12,
"If I have told you earthly things, and ye believe not, how shall ye believe, if I tell you of heavenly things?"
The "heavenly things" are the deep and mysterious counsels of the will of God. These renewed affections cleave unto with holy admiration and satisfactory submission, captivating the understanding unto what it cannot comprehend. So the apostle declares it, <451133>Romans 11:33-36,
"O the depth of the riches both of the wisdom and knowledge of God! how unsearchable are his judgments, and his ways past finding out! For who hath known the mind of the Lord? or who hath been his counsellor? or who hath first given to him, and it shall be recompensed unto him again? For of him, and through him, and to him, are all things: to whom be glory for ever. Amen."
What the mind cannot comprehend the heart doth admire and adore, delighting in God, and giving glory unto him in all.
517
The "earthly things" intended by our Savior in that place are the work of God upon the souls of men in their regeneration, wrought here in the earth. Toward these the affections act themselves with delight and with great thanksgiving. The experience of the grace of God in and upon believers is sweet unto their souls. But one way or other they cleave unto them all; they have not a prevailing aversation unto any of them. They have a regard unto all God's precepts, a delight in all his counsels, a love to himself and all his ways.
Whatever other change is wrought on the affections, if they be not spiritually renewed, it is not so with them; for as they do not cleave unto any spiritual things, in their own true proper nature, in a due manner, because of the evidences of the presence of God in them, so there are always some of them whereunto those whose affections are not renewed do maintain an aversation and an enmity. And although this frame doth not instantly discover itself, yet it will do so upon any especial trial. So was it with the hearers of our Savior, John 6. There was a great impression made on their affections by what he taught them concerning "the bread of God, which came down from heaven and gave life unto the world;" for they cried thereon, "Lord, evermore give us this bread," verse 34: but when the mystery of it was farther explained unto them, they liked it not, but cried, "This is an hard saying, who can hear it?" verse 60; and thereon fell off both from him and his doctrine, although they had followed him so long as to be esteemed his disciples, verse 66. I say, therefore, whensoever men's affections are not renewed, whatever other change may have been wrought upon them, as they have no true delight in any spiritual things or truths for themselves and in their own nature, so there are some instances wherein they will maintain their natural enmity and aversation unto them.
This is the first difference between affections spiritually renewed and those which, from any other causes, may have some kind of change wrought in them.
518
CHAPTER 14.
The second difference between affections spiritually renewed and those which have been only changed by light and conviction -- Grounds and reasons of men's delight in duties of divine worship, and of their diligence in their performance, whose minds are not spiritually renewed.
THE second difference lieth herein, that there may be a change in the affections, wherein men may have delight in the duties of religious worship and diligence in their observance; but it is the spiritual renovation of the affections that gives delight in God through Christ, in any duty of religious worship whatever.
Where the truth of the gospel is known and publicly professed, there is great variety in the minds, ways, and practices, of men about the duties of religious worship. Many are profane in their minds and lives, who, practically at least, despise or wholly neglect the observance of them. These are stout-hearted and far from righteousness, <560116>Titus 1:16. Some attend unto them formally and cursorily, from the principles of their education, and, it may be, out of some convictions they have of their necessity. But many there are who, in the way they choose and are pleased withal, are diligent in their observance, and that with great delight, who yet give no evidence of the spiritual renovation of their minds; yea, the way whereby some express their devotion in them, being superstitious and idolatrous, is inconsistent with that or any other saving grace. This, therefore, we must diligently inquire into, or search into the grounds and reasons of men's delight in divine worship, according unto their convictions of the way of it, [while they] yet continue in their minds altogether unrenewed. And, --
1. Men may be greatly affected with the outward part of divine worship, and the manner of the performance thereof, who have no delight in what is internal, real, and spiritual therein: <430535>John 5:35,
"He was a burning and a shining light: and ye were willing for a season to rejoice in his light."
519
So, many were delighted in the. preaching of Ezekiel, because of his eloquence and the elegancy of his parables, chapter <263331>33:31,32. This gave them both delight and diligence in hearing, whereon they called themselves the people of God, though they continued to live in sin; their hearts went after covetousness. The same may befall many at present with reference unto the spiritual gifts of those by whom the word of God is dispensed. I deny not but that men may be more delighted, more satisfied, with the gifts, the preaching, of one than another, and yet be sincere in their delight in the dispensation of the word; for they may find more spiritual advantage thereby than in the gifts of others, and things so prepared as to be more suited unto their edification than elsewhere: but that which at present we insist on hath respect only unto some outward circumstances, pleasing the minds of men, 2<550305> Timothy 3:5.
This was principally evident under the old testament, whilst they had carnal ordinances and a worldly sanctuary. Ofttimes under that dispensation the people were given up unto all sorts of idolatry and superstition; and when they were not so, yet were the body of them carnal and unholy, as is evident from the whole tract of God's dealing with them, by his prophets and in his providences: yet had they great delight in the outward solemnities of their worship, placing all their trust of acceptance with God therein. They who did really and truly believe looked through them all unto Christ, whom they did foresignify, without which the things were a yoke unto them and a burden almost insupportable, <441510>Acts 15:10; but those who were carnal delighted in the things themselves, and for their sakes rejected Him who was the life and substance of them all. And this proved the great means of the apostasy of the Christian church also: for, to maintain some appearance of spiritual affections, men introduced carnal incitations of them into evangelical worship, such as singing, with music and pompous ceremonies; for they find such things needful to reconcile the worship of God unto their minds and affections, and through them they appear to have great delight therein. Could some men but in their thoughts separate divine service from that outward order, those methods of variety, show, and melody, wherewith they are affected, they would have no delight in it, but look upon it as a thing that must be endured. How can it be otherwise conceived of among the Papists? They will with much earnestness, many evidences of devotion, sometimes with difficulty and
520
danger, repair unto their solemn worship, and when they are present understand not one word whereby their minds might be excited unto the real actings of faith, love, and delight in God! Only order, ceremony, music, and other incentives of carnal affections, make great impression on them. Affections spiritually renewed are not concerned in these things; yea, if those in whom they are should be engaged in the use of them, they would find them means of diverting their minds from the proper work of divine worship, rather than an advantage therein. It will also appear so unto themselves, unless they are content to lose their spiritual affections, acting themselves in faith and love, embracing in their stead a carnal, imaginary devotion. Hence, two persons may at the same time attend unto the same ordinances of divine worship, with equal delight, on very distinct principles: as if two men should come into the same garden, planted and adorned with a variety of herbs and flowers, one ignorant of the nature of them, the other a skillful herbalist; both may be equally delighted, the one with the colors and smell of the flowers, the other with the consideration of their various natures, their uses in physical remedies, or the like. So may it be in the hearing of the word. For instance, one may be delighted with the outward administration, another with its spiritual efficacy, at the same time. Hence Austin tells us that singing in the church was laid aside by Athanasius at Alexandria; not the people's singing of psalms, but a kind of singing in the reading of the Scripture and some offices of worship, which began then to be introduced in the church. And the reason he gave why he did it was, that the modulation of the voice and musical tune might not divert the minds of men from that spiritual affection which is required of them in sacred duties. What there is of real order in the worship of God, was there is that order which is an effect of divine wisdom, -- it is suited and useful unto spiritual affections, because proceeding from the same Spirit whereby they are internally renewed: "Beholding your order," <510205>Colossians 2:5. Every thing of God's appointment is both helpful and delightful unto them. None can say with higher raptures of admiration, "How amiable are thy tabernacles, O LORD of hosts!" <198401>Psalm 84:1,2, than they whose affections are renewed; yet is not their delight terminated on them, as we shall see immediately.
2. Men may be delighted in the performance of outward duties of divine worship, because in them they comply with and give some kind of
521
satisfaction unto their convictions. When conscience is awakened unto a sense of the necessity of such duties, -- namely, of those wherein divine worship doth consist, -- it will give the mind no rest or peace in the neglect of them. Let them be attended unto in the seasons which light, conviction, and custom call for, it will be so far satisfied as that the mind shall find present ease and refreshment in it. And when the soul is wonted unto this relief, it will not only be diligent in the performance of such duties, it will not only not omit them, but it will delight in them as those which bring it in great advantage. Hence many will not omit the duty of prayer every morning, who upon the matter are resolved to live in sin all the day long. And there are but few who sedulously endeavor to live and walk in the frame of their hearts and ways answerable unto their own prayers; yet all that is in our prayers beyond our endeavors to answer it in a conformity of heart and life, is but the exercise of gifts in answer to convictions Others find an allay of troubles in them, like that which sick persons may find by drinking cold water in a fever, whose flames are assuaged for a season by it. They make them as an antidote against the poison and sting of sin, which allayeth its rage but cannot expel its venom.
Or these duties are unto them like the sacrifices for sin under the law. They gave a guilty person present ease: but, as the apostle speaks, they made not men perfect; they took not away utterly a conscience condemning for sin. Presently, on the first omission of duty, a sense of sin again returned on them, and that not only as the fact, but as the person himself, was condemned by the law. Then were the sacrifices to be repeated, for a renewed propitiation. This gave that carnal people such delight and satisfaction in those sacrifices that they trusted unto them for righteousness, life, and salvation. So it is with persons who are constant in spiritual duties merely from conviction. The performance of those duties gives them a present relief and ease; though it heals not their wound, it assuageth their pain and dispelleth their present fears. Hence are they frequent in them, and that ofttimes not without delight, because they find ease thereby. And their condition is somewhat dangerous who, upon the sense of the guilt of any sin, do betake themselves for relief unto their prayers, which having discharged, they are much at ease in their minds and consciences, although they have obtained no real sense of the pardon of sin nor any strength against it.
522
It will be said, "Do not all men, the best of men, perform all spiritual duties out of a conviction of their necessity? do not they know it would be their sin to omit them, and so find satisfaction in their minds upon their performance?" I say, They do: but it is one thing to perform a duty out of conviction of a necessity as it is God's ordinance, which conviction respects only the duty itself; another thing to perform it to give satisfaction unto convictions of other sins, or to quiet conscience under its trouble about them; which latter we speak unto. This begins and ends in self; self-satisfaction is the sole design of it. By it men aim at some rest and quietness in their own minds, which otherwise they cannot attain. But in the performance of duties in faith, from a conviction of their necessity as God's ordinance, and their use in the way of his grace, the soul begins and ends in God. It seeks no satisfaction in them, nor finds it from them, but in and from God alone by them.
3. The principal reason why men whose affections are only changed, not spiritually renewed, do delight in holy duties of divine worship, is, because they place their righteousness before God in them, whereon they hope to be accepted with him. They know not, they seek not after, any other righteousness but what is of their own working out. Whatever notions they may have of the righteousness of faith, of the righteousness of Christ, that which they practically trust unto is their own: and it discovers itself so to be in their own consciences on every trial that befalls them; yea, when they cry unto the Lord, and pretend unto faith in Christ, they quickly make it evident that their principal trust is resolved into themselves. Now, in all that they can plead in a way of duties or obedience, nothing carrieth a fairer pretense unto a righteousness than what they do in the worship of God, and the exercise of the acts of religion towards him. This is that which he expects at their hands, what is due unto him in the light of their consciences, the best that they can do to please him; which therefore they must put their trust in, or nothing. They secretly suppose not only that there is a righteousness in these things which will answer for itself, but such also as will make compensation in some measure for their sins; and therefore, whereas they cannot but frequently fall into sin, they relieve themselves from the reflection of their consciences by a multiplication of duties, and renewed diligence in them.
523
It is inconceivable what delight and satisfaction men will take in any thing that seems to contribute so much unto a righteousness of their own; for it is suitable unto and pleaseth all the principles of nature as corrupt, after it is brought under the power of a conviction concerning sin, righteousness, and judgment.
This made the Jews of old so pertinaciously adhere unto the ceremonies and sacrifices of the law, and to prefer them above the gospel "the kingdom of God, and the righteousness thereof," <451003>Romans 10:3. They looked and sought for righteousness by them. Those who for many generations were kept up with great difficulty unto any tolerable observance of them, when they had learned to place all their hopes of a righteousness in them, would and did adhere unto them unto their temporal and eternal ruin, <450931>Romans 9:31-33. And when men were persuaded that righteousness was to be attained by works of munificence and supposed charity, in the dedication of their substance unto the use of the church, they who otherwise were covetous, and greedy and oppressing, would lavish gold out of the bag, and give up their whole patrimony, with all their ill-gotten goods, to attain it; so powerful an influence hath the desire of self-righteousness upon the minds of men. It is the best fortification of the soul against Christ and the gospel, -- the last reserve whereby it maintains the interest of self against the grace of God.
Hence, I say, those that place their righteousness, or that which is the principal part of it, in the duties of religious worship, will not only be diligent in them, but ofttimes abound in a multiplication of them. Especially will they do so if they may be performed in such a way and manner as pleaseth their affections with a show of humility and devotion, requiring nothing of the exercise of faith or sincere divine love therein. So is it with many in all kinds of religion, whether the way of their worship be true or false, whether it be appointed of God or rejected by him. And the declaration hereof is the subject of the discourse of the prophet, <230111>Isaiah 1:11-17; also, Micah 6:6-8.
4. The reputation of devotion in religious duties may insensibly affect the unrenewed minds of men with great diligence and delight in their performance. However men are divided in their apprehension and practice about religion, however different from and contrary unto each other their
524
ways of divine worship are; yet it is amongst all sorts of men, yea, in the secret thoughts of them who outwardly contemn these things, a matter of reputation to be devout, to be diligent, to be strict, in and about those duties of religion which, according to their own light and persuasion, they judge incumbent on them. This greatly affects the minds of men whilst pride is secretly predominant in them, and they love the praise of men more than the praise of God.
Especially will this consideration prevail on them when they suppose that the credit and honor of the way which they profess, in competition with others, depend much on their reputation as to their strictness in duties of devotion; for then will they not only be diligent in themselves, but zealous in drawing others unto the same observances. These two principles, their own reputation and that of their sect, constituted the life and soul of Pharisaism of old. According as the minds of men are influenced with these apprehensions, so will a love unto and a delight in those duties whereby their reputation is attained thrive and grow in them.
I am far from apprehending that any men are (at least, I speak not of them who are) such vile hypocrites as to do all that they do in religion to be seen and praised of men, being influenced in all public duties thereby; which some among the Pharisees were given up unto. But I speak of them who, being under the convictions and motives before mentioned, do also yet give admittance unto this corrupt end of desire of reputation or the praise of men; for every such end, being admitted and prevalent in the mind, will universally influence the affections unto a delight in those duties whereby that end may be attained, until the person with whom it is so be habituated unto them with great satisfaction.
5. I should, in the last place, insist on superstition. As this is an undue fear of the divine nature, will, and operations, built on false notions and apprehensions of them, it may befall the minds of men in all religions, true and false. It is an internal vice of the mind. As it respects the outward way and means of religious service, and consists in the devout performance of such duties as God indeed accepts not, but forbids, so it belongs only to religion as it is false and corrupt. How in both respects it will engage the minds of men into the performance of religious duties, and for the most part with the most scrupulous diligence, and sometimes with prodigious
525
attempts to exceed the measures of human nature in what they do design, is too long a work here to be declared. It may suffice to have mentioned it among the causes and reasons why men whose affections are not spiritually renewed may yet greatly delight in the diligent performance of the outward duties of religion. Our design in these things is, the discovery of the true nature of this grace and duty of being spiritually minded. Hereunto we have declared that it is necessary that our affections be spiritually and supernaturally renewed; and because there may be a great change wrought on the affections of men with respect unto spiritual things where there is nothing of this supernatural renovation, our present inquiry is, What are the differences that are between the actings of the affections of the one sort and of the other, whether spiritually renewed or occasionally changed? And whereas the great exercise of them consists in the duties of religious worship, I have declared what are the grounds and reasons whence men of unrenewed minds do delight ofttimes in the duties of divine worship and are diligent in the performance of them.
From these and the like considerations, it may be made manifest that the greatest part of the devotion that is in the world doth not spring from the spiritual renovation of the minds of men; without which it is not accepted with God. That which remains to give in instance, farther evidence unto the discovery we are in the pursuit of, is, what are the grounds and reasons whereon those whose minds and affections are spiritually renewed do delight in the institutions of divine worship, and attend unto their observance with great heed and diligence. And because this is an inquiry of great importance, and is of great use to be stated in other cases as well as that before us, I shall treat of it by itself in the ensuing chapter, that the reader may the more distinctly comprehend it, both in the nature of the doctrine concerning it and in the place it holds in our present discourse.
526
CHAPTER 15.
Delight of believers in the holy institutions of divine worship -- The grounds and reasons thereof -- The evidence of being spiritually minded thereby, etc.
THAT all true believers, whose minds are spiritually renewed, have a singular delight in all the institutions and ordinances of divine worship is fully evident, both in the examples of the saints in the Scripture and their own experience, which they will never forego; for this hath been the greatest cause of their suffering persecution, and martyrdom itself, in all ages. If the primitive Christians under the power of the pagan emperors, or the witnesses for Christ under the antichristian apostasy, would or could have omitted the observance of them (according to the advice and practice of the Gnostics), they might have escaped the rage of their adversaries. But they loved not their lives in comparison unto that delight which they had in the observance of the commands of Christ as unto the duties of evangelical worship. David gives us frequently an instance hereof in himself: <194201>Psalm 42:1-4,
"As the hart panteth after the water-brooks, so panteth my soul after thee, O God. My soul thirsteth for God, for the living God: when shall I come and appear before God? My tears have been my meat day and night, while they continually say unto me, Where is thy God? When I remember these things, I pour out my soul in me: for I had gone with the multitude, I went with them to the house of God, with the voice of joy and praise, with a multitude that kept holyday."
<196301>Psalm 63:1-5,
"O God, thou art my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is; to see thy power and thy glory, so as I have seen thee in the sanctuary. Because thy loving-kindness is better than life, my lips shall praise thee. Thus will I bless thee while I live: I will lift up my hands in thy name My soul shall be satisfied as with
527
marrow and fatness; and my mouth shall praise thee with joyful lips."
<198401>Psalm 84:1-4,
"How amiable are thy tabernacles, O LORD of hosts! My soul longeth, yea, even fainteth for the courts of the LORD: my heart and my flesh crieth out for the living God. Yea, the sparrow hath found an house, and the swallow a nest for herself, where she may lay her young, even thine altars, O LORD of hosts, my King, and my God. Blessed are they that dwell in thy house: they will be still praising thee. Selah."
But "a greater than David is here." Our Lord Jesus Christ himself did, upon all occasions, declare his delight in and zeal for all the ordinances of divine worship which were then in force by virtue of divine institution and command; for although he severely reproved and rejected whatever men had added thereunto, under the pretense of a supererogating strictness of outward order, laying it all under that dreadful sentence, "Every plant which my heavenly Father hath not planted shall be plucked up," and so cast into the fire, yet as unto what was of divine appointment, his delight therein was singular, and exemplary unto all his disciples. With respect hereunto was it said of him, that "the zeal of God's house had eaten him up," by reason of the affliction which he had in his spirit to see the worship of it neglected, polluted, and despised. This caused him to cleanse the temple, the seat of divine worship, from the polluters and pollutions of it, not long before his sufferings, in the face and unto the high provocation of all his adversaries. So with earnest desire he longed for the celebration of his last passover: <422215>Luke 22:15, "With desire have I desired to eat this passover with you before I suffer." And it is a sufficient evidence of the frame of spirit and practice of his disciples afterward, in reference to the duties of evangelical worship by his appointment, that the apostle gives it as an assured token of an unsound condition, and that which tendeth to final, cursed apostasy, when any fall into a neglect of them, <581025>Hebrews 10:25-27.
These things are manifest and unquestionable. But our present inquiry is only, what it is which believers do so delight in in the ordinances and institutions of divine gospel worship, and what it is that engageth their
528
hearts and minds into a diligent observance of them, as also how and wherein they do exercise their love and delight. And I say, in general, that their delight in all ordinances of divine worship, -- as is evident in the testimonies before produced, -- is in Christ himself, or God in Christ. This alone is that which they seek after, cleave unto, and are satisfied withal. They make use of the streams, but only as means of communication with the spring. When men are really renewed in the spirit of their minds it is so. Their regard unto ordinances and duties of divine worship is, as they are appointed of God a blessed means of communion and intercourse between himself in Christ and their souls. By them doth Christ communicate of his love and grace unto us; in and by them do we act faith and love on him. It is the treasure hid in the field, which when a man bath found he purchaseth the whole field; but it is that he may enjoy the treasure which is bid therein, <401344>Matthew 13:44. This field is the gospel and all the ordinances of it. This men do purchase sometimes at a dear rate, even with the loss of all they enjoy; but yet if they obtain nothing but the field, they will have little cause to rejoice in their bargain. It is Christ the treasure alone, that pearl of great price, that will eternally enrich the soul. The field is to be used only [so] as to find and dig up the treasure that is in it. It is, I say, Christ alone that, in the preaching of the gospel, renewed affections do cleave unto as the treasure, and unto all other things according as their relation is unto him or as they have a participation of him. Wherefore, in all duties of religion, in all ordinances of worship, their inquiry is after him whom their souls do love, <220107>Song of Solomon 1:7.
But yet we must treat more particularly and distinctly of these things. Those whose affections are spiritually renewed do love, adhere unto, and delight in, ordinances of divine service and duties of worship, on the grounds and reasons ensuing: --
1. In general they do so as they find faith, and love, and delight in God.through Christ, excited and acted in and by them. This is the first and immediate end in their institution. It is a pernicious mistake to suppose that any external duties of worship, as hearing the word, prayer, or the sacraments, are appointed for themselves or accepted for themselves.
529
Such thoughts the Jews of old had concerning their sacrifices, -- namely, that they were appointed for their own sake, and were acceptable service unto God merely on their own account. Wherefore God, to deliver them from this pernicious mistake, affirms ofttimes that he never appointed them at all; that is, for any such end, <240722>Jeremiah 7:22,23, <230112>Isaiah 1:12-14, etc. And now, under the gospel, sundry things destructive to the souls of men have proceeded from such a supposition. Some hereon have always satisfied and contented themselves with the external observance of them, without desiring or endeavoring any holy communion with God in them or by them. This constitutes the state and condition mentioned, <660301>Revelation 3:1. And by following this track the generality of Christians do wander out of the way; they cannot leave them, nor do they know how to use them unto their advantage, until they come wholly unto that woful state, <232913>Isaiah 29:13. And some, to establish this deceit, have taught that there is much more in the outward work of these duties than ever God put into them, and that they are sanctified merely by virtue of the work wrought.
But all the duties of the second commandment, as are all instituted ordinances of worship, are but means to express and exercise those of the first, as faith, love, fear, trust, and delight in God. The end of them all is, that through them and by them we may act those graces on God in Christ. Where this is not attended unto, when the souls of men do not apply themselves unto this exercise of grace in them, let them be never so solemn as to their outward performance, be attended unto with diligence, be performed with earnestness and delight, they are neither acceptable unto God nor beneficial unto themselves, <230111>Isaiah 1:11. This, therefore, is the first general spring of the love of believers, of them whose affections are spiritually renewed, unto the ordinances of divine worship, and their delight in them: They have experience that in and by them their faith and love are excited unto a gracious exercise of themselves on God in Christ; and when they find it otherwise with them, they can have no rest in their souls. For this end are they ordained, sanctified, and blessed of God; and therefore are effectual means of it, when their efficacy is not defeated by unbelief.
And those who have no experience hereof in their attendance unto them do, as hath been said, fall into pernicious extremes. Some continue their observance with little regard unto God, in cursed formality. So they make
530
them a means of their ruin by countenancing of them in their security. Others utterly reject them, at least the most solemn of them, -- and therein both the wisdom, and grace, and authority of God, by whom they are appointed, -- because, through the power of their own unbelief, they find nothing in them.
This being the immediate end of all divine institutions; this being the only way whereby we may give glory unto God in their observance, which is their ultimate end in this world; and this being the design in general of believers in that obedience they yield unto the Lord Christ in their diligent observation of them, -- we may consider how, in what way, and by what means, those whose affections are spiritually renewed do and ought to apply their minds and souls unto their observance. And we may consider herein, first, what they do design,, and then what they endeavor to be found in the exercise and practice of in their use and enjoyment: --
(1.) They come unto them with this desire, design, and expectation, -- namely, to be enabled, directed, and excited by them unto the exercise of divine faith and love. When it is not so with any, where there is not this design, they do in various degrees take the name of God in vain in their observance. These are "approximationes Dei," the "ways of drawing nigh unto God," as they are everywhere called in Scripture. To suppose that a drawing nigh unto God may consist merely in the outward performance of duty, whatever be its solemnity, is to reject all due reverence of him.
"Forasmuch," saith the Lord, "as this people draw near me with their mouth, and with their lips do honor me, but have removed their heart far from me, therefore, behold, I will proceed against them," <232913>Isaiah 29:13,14.
The mouth and lips are put, by a synecdoche, for all the means of outward worship and honor. These men may use, diligently attend unto, whilst their hearts are far from God, -- that is, when they do not draw nigh to him by faith and love; but all this worship is rejected of God with the highest tokens of his displeasure and indignation against it.
Our souls, then, have no way of approach unto God in duties of worship but by faith; no way of adherence or cleaving unto him but by love; no way of abiding in him but by fear, reverence, and delight. Whenever these are
531
not in exercise, outward duties of worship are so far from being a means of such an approach unto him, as that they set us at a greater distance from him than we were before; at least they are utterly useless and fruitless unto us. So, indeed, they are unto the most who come unto them they know not why, and behave themselves under them they care not how; nor is there any evil in the hearts and ways of men whereof God complaineth more in his word, as that which is accompanied with the highest contempt of him. And because these ordinances of divine worship are means which the wisdom and grace of God hath appointed unto this end, namely, the exercise and increase of divine faith and love, and therefore doth sanctify and bless them thereunto, I do not believe that they have any delight in the exercise of these graces, nor do design growth in them, by whom these great means of them are despised or neglected.
And although I have seen those valleys of public worship forsaken, either on pretenses of higher attainments in faith, light, and love, than to stand in need of them any more; or on a foolish opinion that they cease upon the dispensation of the Spirit, which is given unto us to make them useful and effectual; or on some provocations that have been given unto some men, or which they have taken unto themselves, which they have thought they could revenge by a neglect of public administrations; or through slavish peace and negligence in times of difficulty, as is the manner of some who forsake the assemblies of the saints, <581025>Hebrews 10:25; -- yet I never saw but it issued in a great decay, if not in an utter loss, of all exercise of faith and love, and sometimes in open profaneness: for such persons contemn the way and means which God, in his infinite wisdom and goodness, hath appointed for their exercise and increase, and this shall not prosper. We may therefore do well to consider that the principal way whereby we may sanctify the name of God in all duties of his worship, and obtain the benefit of them to our own souls, is by a conscientious approach unto them, with a holy desire and design to be found in the exercise of faith and love on God in Christ, and to be helped and guided therein by them.
To be under an efficacious influence from this design is the best preparation for any duty. So David expresseth his delight in the worship of God:
532
"How amiable are thy tabernacles, O LORD of hosts! My soul longeth, yea, even fainteth for the courts of the LORD: my heart and my flesh crieth out for the living God," <198401>Psalm 84:1,2.
He longed for the tabernacle and the courts of it; but it was the enjoyment of God himself, the living God, that he desired and sought after. This was that which made him so fervent in his desires after those ordinances of God. So he expresseth it, <196302>Psalm 63:2, "To see thy power and thy glory, so as I have seen thee in the sanctuary," David had had great communion with and delight in God, by faith and love, in the solemn duties of his worship; and this was that which inflamed him with desires after renewed opportunities unto the same end.
(2.) This design is not general, inactive, useless, and slothful; but such persons diligently endeavor, in the use of these ordinances and attendance unto them, to be found in the exercise of these graces. They have not only an antecedent design to be so, but a diligent actual endeavor after it, not suffering their minds by any thing to be diverted from the pursuit of that design, <210501>Ecclesiastes 5:1. Whatever is not quickened and enlivened hereby they esteem utterly lost. Neither outward administrations nor order will give them satisfaction when these things are wanting in themselves. Without the internal actings of the life of faith, external administrations of ordinances of worship are but dead things, nor can any believer obtain real satisfaction in them or refreshment by them without an inward experience of faith and love in them and by them; and it is that which, if we are wise, we shall continually attend unto the consideration of. A watchful Christian will be careful lest he lose any one duty by taking up with the carcass of it. And the danger of so doing is not small. Our affections are renewed but in part; and as they are still liable to be diverted and seduced from spirituality in duty even by things earthly and carnal, through the corruption that remaineth in them, so there is a disposition abiding in them to be pleased with those external things and religious duties which others, as we have showed before, who are no way graciously renewed, do satisfy themselves withal. The grace and oratory of the speaker in preaching of the word, especially in these days wherein the foppery of fine language, even in sacred things, is so much extolled; the order and circumstances of other duties; with inclination and love unto a party, -- are apt to insinuate
533
themselves with great complacency into our affections so far as they are unrenewed.
And these things discover the true grounds whence it is that the ordinances of divine worship are so useless as they are to many who seem to attend unto them with diligence. They may be referred unto these three heads: --
[1.] They do not come unto them as the means appointed of God for the exercise of faith and love unto Christ, so as to make it their design in their approaches to them; without which all that is spoken of advantage in and by other duties is utterly lost.
[2.] They do not, in and under them, labor to stir up faith and love unto their due exercise.
[3.] They suffer their minds to be diverted from the exercise of these graces, partly by occasional temptations, partly by attendance unto what is outward only in the ordinances themselves,
Spiritual affections find no place of rest in any of these things, Such proposals of God in Christ, of his will and their own duty, as may draw out their faith, love, godly fear, and delight, into their due exercise, are that which they inquire after and acquiesce in.
Two things alone doth faith regard in all duties of worship, as unto the outward administration of it, -- the one absolutely, the other comparatively, -- both with respect unto the ends mentioned, or the exercise, growth, and increase of grace in us, The first is, that they may be of divine appointment. Where their original and observance are resolved into divine authority, there, and there alone, will they have a divine efficacy. In all these things faith hath regard to nothing but divine precepts and promises, Whatever hath regard to any thing else is not faith, but fancy; and therefore those un-commanded duties in religion, which so abound in the papal church as that if not the whole yet all the principal parts of their worship consist in them, are such as in whose discharge it is impossible faith should be in a due exercise. That which it hath comparative respect unto is, the spiritual gifts of them unto whom the administration of the ordinances of the gospel in the public worship of the church is committed. With respect unto them, believers may have more delight and satisfaction in the ministry of one than of another, as was
534
touched before. But this is not because one is more learned than another or more elegant than another, hath more ability of speech than another or more fervency in utterance than another, is more fervent or earnest in his delivery; but because they find the gifts of one more suited and more effectual to stir up faith and love unto a holy exercise in their minds and hearts than what they find in some others. Hence they have a peculiar value for and delight in the ministry of such persons, especially when they can enjoy it in due order, and without the offense of others. And ministers that are wise will, in holy administrations, neglect all other things, and attend unto this alone, how they may be helpful unto the faith, and love, and joy of believers, so far as they are the object of their ministry.
This is the first reason and ground whereon affections spiritually renewed cleave unto ordinances of divine worship with delight and satisfaction, -- namely, because they are the means appointed and blessed of God for the exercise and increase of faith and love, with an experience of their efficacy unto that end.
2. The second is, because they are the means of the communication of a sense of divine love and supplies of divine grace unto the souls of them that do believe. So far as our affections are renewed, this is the most principal attractive to cleave unto them with delight and complacency.
They are, as was observed before, the ways of our approaching unto God. Now, we do not draw nigh to God, as himself speaks, as to a "dry heath or a barren wilderness," where no refreshment is to be obtained. To make a pretense of coming unto God, and not with expectation of receiving good and great things from him, is to despise God himself, to overthrow the nature of the duty, and deprive our own souls of all benefit thereby. And want hereof is that which renders the worship of the most useless and fruitless unto themselves. We are always to come unto God as unto an eternal spring of goodness, grace, and mercy, of all that our souls do stand in need of, of all we can desire in order unto our everlasting blessedness. And all these things, as unto believers, may be reduced unto the two heads before mentioned: --
(1.) They come for a communication of a sense of his love in Jesus Christ. Hence doth all our peace, consolation, and joy, all our encouragement to do and suffer according to the will of God, all our supportments under our
535
sufferings, solely depend; in these things do our souls live; and without them we are of all men the most miserable.
It is the Holy Spirit who is the immediate efficient cause of all these things in us. He "sheds abroad the love of God in our hearts," <450505>Romans 5:5; he witnesseth our adoption unto us, chapter <450815>8:15,16; and thereby an interest in the love of the Father, in God as he is love. But the outward way and means whereby he ordinarily communicates these things unto us, and effects them in us, is by the dispensation of the gospel, or the preaching of it. He doth the same work also in prayer, and ofttimes in other holy administrations. For this end, for a participation of this grace, of these mercies, do believers come unto God by them. They use them as means to "draw water from the wells of salvation," and to receive in that spiritual sense of divine love which God by them will communicate.
So Christ by his word knocks at the door of the heart. If it be opened by faith, he cometh in and suppeth with men, giving them a gracious refreshment, by the testimony of his own love and the love of the Father, <660320>Revelation 3:20; <431423>John 14:23. This believers look for in, and this they do in various measures receive by, the ordinances of divine worship. And although some, through their fears and temptations, are not sensible hereof, yet do they secretly receive those blessed, gracious supplies whereby their souls are held in life, without which they would pine away and perish. So he dealeth with them, <220405>Song of Solomon 4:5,6. These are the gardens and galleries of Christ, wherein he gives us of his love, <220712>Song of Solomon 7:12. Those who are humble and sincere know how often their souls have been refreshed in them, and how long sometimes the impressions they have received of divine grace and love have continued with them, unto their unspeakable consolation. They remember what they have received in the opening and application of the "exceeding great and precious promises" that are given unto them, whereby they are gradually more and more "made partakers of the divine nature," -- how many a time they have received light in darkness, refreshment under despondencies, relief in their conflicts with dangers and temptations, in and by them. For this cause do affections that are spiritually renewed cleave unto them. Who can but love and delight in that which he hath found by experience to be the way and means of communicating unto him the most invaluable mercy, the most inestimable benefit, whereof in this life he can be made partaker? He who
536
hath found a hidden treasure, although he should at once take away the whole of it, will yet esteem the place where he found it; but if it be of that nature that no more can be found or taken of it at once but what is sufficient for the present occasion, yet is so full and boundless as that whenever he comes again to seek for it he shall be sure to obtain present supply, he will always value it, and constantly apply himself unto it. And such is the treasure of grace and divine love that is in the ordinances of divine worship.
If we are strangers unto these things, if we have never received efficacious intimations of divine love unto our souls in and by the duties of divine worship, we cannot love them and delight in them as we ought. What do men come to hear the word of God for? What do they pray for? What do they expect to receive from him? Do they come unto God as the eternal fountain of living waters, -- as the God of all grace, peace, and conselation? or do they come unto his worship without any design, as unto a dry and empty show? Do they fight uncertainly with these things, as men beating the air? or do they think they bring something unto God, but receive nothing from him? that the best of their business is to please him in doing what he commands, but to receive any thing from him they expect not, nor do ever examine themselves whether they have done so or no? It is not for persons who walk in such ways ever to attain a due delight in the ordinances of divine worship.
Believers have other designs herein; and among the rest this in the first place, that they may be afresh made partakers of refreshing, comforting pledges of the love of God in Christ, and thereby of their adoption, of the pardon of their sins, and acceptance of their persons. According as they meet with these things in the duties of holy worship, public or private, so will they love, value, and adhere unto them. Some men are full of other thoughts and affections, so as that these things are not their principal design or desire, or are contented with that measure of them which they suppose themselves to have attained, or at least are not sensible of the need they stand in to have fresh communications of them made unto their souls, supposing that they can do well enough without a renewed sense of divine love every day. Some are so ignorant of what they ought to design, to look after, in the duties of gospel worship, as that it is impossible they should have any real design in them. Many of the better sort of professors
537
are too negligent in this matter. They do not long and pant in the inward man after renewed pledges of the love of God; they do not consider how much need they have of them, that they may be encouraged and strengthened unto all other duties of obedience; they do not prepare their minds for the reception of them, nor come with expectation of their communication unto them; they do not rightly fix their faith on this truth, -- namely, that these holy administrations and duties are appointed of God in the first place as the ways and means of conveying his love and a sense of it unto our souls. From hence spring all that lukewarmness, coldness, and indifferency in and unto the duties of holy worship, that are growing among us; for if men have lost the principal design of faith in them, and disesteem the chiefest benefit which is to be obtained by them, whence should zeal for them, delight in them, or diligence in attendance unto them, arise? Let not any please themselves under the power of such decays; they are indications of their inward frame, and those infallible! Such persons will grow cold, careless, and negligent, as unto the duties of public worship; they will put themselves neither to charge nor trouble about them; every occasion of life diverts them, and finds ready entertainment in their minds; and when they do attend upon them, it is with great indifference and unconcernedness. Yet would they have it thought that all is still as well within as ever it was; they have as good a respect unto religion as any! But these things openly discover an ulcerous disease in the very souls of men, as evidently as if it were written on their foreheads. Whatever they pretend unto the contrary, they are under the power of woful decays from all due regard unto spiritual and eternal things. And I would avoid the society of such persons as those who carry an infectious disease about them, unless it were to help on their cure.
But herein it is that affections spiritually renewed do manifest themselves: When we do delight in and value the duties of God's worship, because we find by experience that they are and have been unto us means of communicating a sense and renewed pledges of the love of God in Christ, with all the benefits and privileges which depend thereon, then are our affections renewed in and by the Holy Ghost.
(2.) They come for supplies of internal, sanctifying, strengthening grace. This is the second great design of believers in their approaches unto God in his worship. The want hereof, as unto measures and degrees, they find in
538
themselves, and are sensible of it; yea, herein lies the great burden of the souls of believers in this world. All that we do in the life of God may be referred unto two heads: --
[1.] The observance of all duties of obedience; and,
[2.] The conflict with and conquest over temptations.
About these things are we continually exercised. Hence the great thing which we desire, labor for, and pant after, is spiritual strength and ability for the discharge of ourselves in a due manner with respect unto these things. This is that which every true believer groaneth after in the inward man, and which he preferreth infinitely above all earthly things. So he may have grace sufficient in any competent measure for these ends, let what will befall him, he desireth no more in this world. God in Christ is the only fountain of all this grace; there is not one drachm of it to be obtained but from him alone. And as he doth communicate it unto us of his own sovereign goodness and pleasure, so the ordinary way and means whereby he will do it are the duties of his worship: <234028>Isaiah 40:28-31,
"Hast thou not known? hast thou not heard, that the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding. He giveth power to the faint; and to them that have no might he increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly fall: but they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; they shall walk, and not faint."
All grace and spiritual strength is originally seated in the nature of God, verse 28. But what relief can that afford unto us who are weak, feeble, fainting? He will act suitably unto his nature in the communication of this grace and power, verse 29. But how shall we have an interest in this grace, in these operations? Wait on him in the ordinances of his worship, verse 31. The word as preached is the food of our souls, whereby God administereth growth and strength unto them, <431717>John 17:17. "Desire," says he, "the sincere milk of the word, that ye may grow thereby." But what encouragement have we thereunto? "If so be," saith he, "ye have
539
tasted that the Lord is gracious," 1<600202> Peter 2:2,3. If, in and by the dispensation of this word, you have had experience of the grace, the goodness, the kindness of God unto your souls, you cannot but desire it and delight in it; and otherwise you will not do so. When men have sat some good while under the dispensation of the word and in the enjoyment of other ordinances, without tasting in them and by them that "the Lord is gracious," they will grow weary of it and them. Wherefore, prayer is the way of his appointment for the application of our souls unto him to obtain a participation of all needful grace; which, therefore, he has proposed unto us in the promises of the covenant, that we may know what to ask, and how to plead for it. In the sacraments the same promises are sealed unto us, and the grace represented in them effectually exhibited. Meditation confirms our souls in the exercise of faith about it, and is the especial opening of the heart unto the reception of it. By these means, I say, doth God communicate all supplies of renewing, strengthening, and sanctifying grace unto us, that we may live unto him in all holy obedience, and be able to get the victory over our temptations. Under this apprehension do believers approach unto God in the ordinances of his worship. They come unto them as the means of God's communication unto their souls. Hence they cleave unto them with delight, so far as their affections are renewed. So the spouse testifieth of herself, "I sat down under his shadow with great delight," <220203>Song of Solomon 2:3. In these ordinances is the protecting, refreshing presence of Christ. This she rested in with great delight.
3. As they come unto them with these designs and expectations, so they have experience of the spiritual benefits and advantages which they receive by them, which more and more engageth them unto them in their affections with delight. All these things, those who have a change wrought in their affections, but not a spiritual renovation, are strangers unto. They neither have the design before mentioned in coming to them, nor the experience of this efficacy now proposed in their attendance on them. But these benefits are great: as, for instance, when men find the worth and effect of the word preached on their souls, in its enlightening, refreshing, strengthening, transforming power; when they find their hearts warmed, their graces excited and strengthened, the love of God improved, their desponding spirits under trials and temptations relieved, their whole souls gradually
540
more and more conformed unto Christ; when they find themselves by it extricated out of snares, doubts, fears, temptations, and brought unto sanctification and rest, -- they cannot but delight in the dispensation of it, and rejoice in it as the food of their souls. And it is a great hinderance unto the increase of spiritual life, and obstruction unto fruitfulness, thankfulness, and consolation, when we are negligent in our meditation about the benefits that we receive by the word and the advantages which we have thereby; for whilst it is so with us, we can neither value the grace of God in granting this inestimable privilege nor perform any duty with respect unto it in a right manner. This renders it an especial object of our affections as spiritually renewed. That secret love unto, and heavenly delight in, the statutes and testimonies of God, which David expresseth Psalm 119, arose from the spiritual benefit and advantage which he received by them, as he constantly declares. And the sole reason, on the other hand, why men grow so careless, negligent, and cold, in their attendance unto the preaching of the word, is because they have no experience of any spiritual benefit or advantage by it. They have been brought unto it by one means or another, -- mostly by conviction of their duty; their minds have been variously affected with it, unto a joy in the hearing of it and readiness unto sundry duties of obedience: but after a while, when a sense of those temporary impressions is worn off, finding no real spiritual benefit by it, they lose all delight in it, and become very indifferent as unto its enjoyment. The frame which such persons at length arrive unto is described, <390113>Malachi 1:13, and <390314>3:14. None can give any greater evidence of the decay of all manner of grace in them, or of their being destitute of all saving grace, than when they apostatize from some degree of zeal for, and delight in, the dispensation of the word of God, into such a cursed indifferency as many are overtaken withal. It cannot be otherwise; for seeing this is a way and means of the exercise of all grace, it will not be neglected but where there is a decay of all grace, however men may please themselves with other pretenses. And when they are thus ensnared, every foolish preiudice' every provocation, every wanton opinion and imagination, will confirm them in, and increase, their gradual backsliding.
And as it is with believers as unto the hearing of the word in general, so it is as unto the degrees of advantage which they find by it. When men have
541
enjoyed the dispensation of the word in a peculiar manner, spiritual and effectual, if they can be content to forego it for that which is more cold and lifeless, provided it possesseth the same time and outward form with the other, it is no great evidence that their souls do prosper. It is therefore those alone who have a sense of the efficacy of the word on their souls and consciences unto all the holy ends of it, who cleave unto it with spiritual love and delight. They continually remember what holy impressions it hath made on them, what engagements it hath brought their souls into, what encouragements unto faith and obedience it hath furnished them withal, and [they] long after [the] renewed sense of its enjoyment. When we do not find in ourselves this foundation of spiritual delight in the dispensation of the gospel, we can have no great evidence that our affections are renewed.
So also it is in the duties of prayer and meditation. When the soul of a believer hath had experience of the communion which it hath had with God in them, or either of them; of the spiritual refreshment which it hath had from them; of the benefits and mercies which are obtained by them, in recovery from temptations, snares, despondencies, in victory over sin and Satan, in spiritual impressions, working it into a holy, watchful frame, which hath abode in it in other ways and occasions; with the like advantages wherewith fervent and effectual prayer and sincere heavenly meditation axe accompanied, -- it cannot but have love unto them and delight in them. But if indeed we have no experience of these things, if we find not these advantages in and by these duties, they cannot but be a burden unto us, nor do serve unto any other end but to satisfy convictions. He who had the benefit of a serene and wholesome air in a recovery from many diseases and distempers, with the preservation of his health so obtained, will love it and prize it; and so will he these duties who hath been partaker of any of those saving mercies and privileges wherewith they axe accompanied. Some have been delivered from the worst of temptations, and the nearest approach of their prevalency (as to destroy themselves), by a sudden remembrance of the frame of their souls and the intimations of God's love in such or such a prayer, at such a time. Some have had the same deliverance from temptations unto sin; when they have been carried away under the power of their corruptions, and all circumstances have concurred under the apprehensions of it, a sudden
542
thought of such a prayer or meditation, with engagement they made of themselves therein unto God, hath caused all the weapons of sin to fall out of its hands, and all the beauties of its allurements to disappear. When others have been under the power of such despondencies and disconsolations as that no present tenders of relief can approach unto them, they have been suddenly raised and refreshed by the remembrance of the intimate love and kindness between Christ and their souls that hath evidenced itself in former duties. Multitudes, in fears, distresses, and temptations, have found relief unto their spirits and encouragement unto their faith in the remembrance of the returns they have had unto former supplications in the like distresses. These are grounds of spiritual delight in these duties.
Heartless, lifeless, wordy prayers, the fruit of convictions and gifts, or of custom and outward occasions, however multiplied, and whatever devotion they seem to be accompanied withal, will never engage spiritual affections unto them. When these things are absent, when the soul hath not experience of them, prayer is but a lifeless form, a dead carcass, which it would be a torment unto a soul spiritually alive to be tied unto. There may be a season, indeed, when God will seem to hide himself from believers in their prayers, so as they shall neither find that life in themselves which they have done formerly, nor be sensible of any gracious communications from him; but this is done only for a time, and principally to stir them up unto that fervency and perseverance in prayer as may recover them into their former or a better estate than yet they have attained unto. The like may be said concerning all other duties of religion or ordinances of divine worship.
4. Believers, whose affections are spiritually renewed, do delight greatly in the duties of divine worship, because they are the great instituted way whereby they may give glory unto God. This is the first and principal end of all duties of religion as they respect divine appointment, -- namely, to ascribe and give unto God the glory that is his due; for in them all acknowledgment is made of all the glorious excellencies of the divine nature, our dependence on him and relation unto him. And this is that which, in the first place, believers design in all the duties of divine worship. And the pattern set us by our blessed Savior, in the prayer he taught his disciples, directs us thereunto. All the first requests of it
543
concern immediately the glory of God, and the advancement thereof; for therein also all the blessedness and safety of the church are included. Those who fail in this design do err in all that they do; they never tend unto the mark proposed unto them. But this is that which principally animates the souls of them that believe, in all their duties; this their universal relation unto him, and love in that relation, makes necessary. Wherefore, that way and means whereby they may directly and solemnly ascribe and give glory unto God is precious and delightful unto them; and such are all the duties of divine worship. These are some of the things wherein the respect of affections spiritually renewed unto ordinances and duties of divine worship doth differ from the actings of affections toward the same object which are not so sanctified and renewed.
There are yet other things, accompanied with the same evidence of the difference between affections spiritually renewed and those which have only a general change wrought in them by convictions and some outward occasions, which must in one or two instances more be insisted on, with the consideration of such cases as derive from them; for my design herein is not only to declare when our minds are spiritually renewed, but also what is the nature and operation of our affections whereby we are constituted and denominated "spiritually minded," which is the subject of our whole inquiry. Herein, then, we shall proceed.
544
CHAPTER 16.
Assimilation unto things heavenly and spiritual in affections spiritually renewed -- This assimilation the work of faith; how, and whereby -- Reasons of the want of growth in our spiritual affections as unto this assimilation.
WHEN affections are spiritually renewed in their exercise, or fixing of themselves on spiritual things, there is an assimilation wrought in them, and in the whole soul, unto those spiritual and heavenly things, by faith. But when there is a change in them only from other causes and occasions, and not from renewing grace, there is an assimilation effected of spiritual aad heavenly things themselves unto those affections, by imagination.
This must somewhat at large be spoken unto, as that which gives the most eminent distinction between the frames of mind whose difference we inquire into. And to that end we shall cast our consideration of it into the ensuing observations: --
1. Affections spiritually renewed are, in all their actings, in their whole exercise, under the guidance and conduct of faith. It is faith which, in its spiritual light, hath the leading of the soul in the whole life of God. We live here by faith, as we shall do hereafter by sight. If our affections deviate or decline in the least from the guidance of the faith, they degenerate from their spirituality, and give up themselves unto the service of superstition. Next unto corrupt secular interest in the management of crafty, selfish seducers, this hath been the great inlet of all superstition and false worship into the world. Blind affections groping in the dark after spiritual things, having not the saving light of faith to conduct them, have seduced the minds of men into all manner of superstitious imaginations and practices, continuing to do so at this day. And wherever they will lead the way, when faith goeth not before them to discover both way and end, they that lead and the mind that is led must fall into one snare and pit or another.
Wherefore, affections that are spiritually renewed move not, act not, but as faith discovers their object and directs them unto it It is faith that works by love. We can love nothing sincerely with divine love but what we believe savingly with divine faith. Let our affections unto any spiritual
545
thing be never so vehement, if they spring not from faith, if they are not guided by it, they are neither accepted with God nor will promote the interest of spirituality and holiness in our own souls, <581106>Hebrews 11:6; <400622>Matthew 6:22,23. And this is the reason whence we ofttimes see great and plausible appearances of spiritual affections, which yet endure only for a season: They have been awakened, excited, acted, by one means or another, outward or inward; but not having the light of faith to guide them unto their proper object, they either wither and die, as unto any appearing of spiritual motions, or else keep the mind tossed up and down in perpetual disquietment, without rest or peace. "The foolish man wearieth himself because he cannot find the way to the city." So was it with them who, on the account of their attendance unto the doctrine of Christ, are called his disciples, John 6. Having preached unto them about the bread which came down from heaven and giveth life unto them that feed, they were greatly affected with it, and cried out, "Lord, evermore give us this bread," verse 34; but when he proceeded to declare the mystery of it, they having not faith to discern and apprehend it, their affections immediately decayed, and they forsook both him and his doctrine, verse 66.
We may consider one especial instance of this nature. Persons every day fall under great and effectual convictions of sin, and of their danger or certain misery thereby. This stirs up and acts all their affections, especially their fears, hopes, desires, sorrow, self-revenge, according as their condition calls for them. Hence sometimes they grow restless in their complaints, and turn themselves every way for relief, like men that are out of the way and bewildered in the night. But in this state and condition, tell them of the only proper way and means of their relief, -- which, let the world say what it will, is Christ and his righteousness alone, with the grace of God in him, -- and they quickly discover that they are strange things unto them, such as they do not understand, nor indeed approve. They cannot see them, they cannot discern them, nor any beauty in them for which they should be desired.
Wherefore, after their affections have been tossed up and down for a season under the power and torment of this conviction, they come unto one or other of these issues with them; for, either they utterly decay, and the mind loseth all sense of any impressions from them, so as that they wonder in themselves whence they were so foolish as to be tossed and
546
troubled with such melancholy fancies, and so commonly prove as bad a sort of men as live upon the earth; or they take up in a formal, legal profession, whereto they never attain to be spiritually minded. This is the best end that our affections towards spiritual things, not guided by the light of faith, do come unto.
2. Faith hath a clear prospect into and apprehension of spiritual things, as they are in themselves and in their own nature. It is true, the light of it cannot fully comprehend the nature of all those things which are the objects of its affections: for they are infinite and incomprehensible, such as are the nature of God and the person of Christ; and some of them, as future glory, are not yet clearly revealed. But it discerns them all in a due manner, so as that they may in themselves, and not in any corrupt representation or imagination of them, be the objects of our affections. They are, as the apostle speaks, "spiritually discerned," 1<460214> Corinthians 2:14; which is the reason why the natural man cannot receive them, -- namely, because he hath not ability spiritually to discern them. And this is the principal end of the renovation of our minds, the principal work and effect of faith, -- namely, the communication unto our minds and the acting in us of a spiritual, saving light, whereby we may see and discern spiritual things as they are in their own nature, kind, and proper use. See Ephesians 1:17-19,
"That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and re-relation in the knowledge of him: the eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints, and what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power."
2<470406> Corinthians 4:6,
"God shineth in our hearts, to give the light of the knowledge of his glory in the face of Jesus Christ,"
The end God designs is, to draw our hearts and affections unto himself; and unto this end he gives unto us a glorious internal light, whereby we may be enabled to discern the true nature of the things that we are to
547
cleave unto with love and delight. Without this we have nothing but false images of spiritual things in our minds; not always as unto the truth or doctrine concerning them, but as unto their reality, power, and efficacy. This is one of the principal effects of faith, as it is the principal part of the renovation of our minds, -- namely, to discover in the soul and represent unto the affections things spiritual and heavenly, in their nature, beauty, and genuine excellency. This attracts them if they be spiritually renewed, and causeth them to cleave with delight unto what is so proposed unto them. He that believes in Christ in a due manner, who thereon discovers the excellency of his person and the glory of his mediation, will beth love him, and, on his believing, "rejoice with joy unspeakable and full of glory." So is it in all other instances. The more steady is our view by faith of spiritual things, the more firm and constant will our affections be in cleaving unto them; and wherever the mind is darkened about them, by temptation or seduction from the truth, there the affections will be quickly weakened and impaired. Wherefore, --
3. Affections thus led unto and fixed on spiritual and heavenly things, under the light and conduct of faith, are more and more renewed, or made in themselves more spiritual and heavenly. They are, in their cleaving unto them and delight in them, continually changed and assimilated unto the things themselves, becoming more and more to be what they are, -- namely, spiritual and heavenly.
This transformation is wrought by faith, and is one of its most excellent faculties and operations. See 2<470318> Corinthians 3:18. And the means whereby it works herein are our affections. In them as we are carnal, we are conformed unto this world; and by them as we are sanctified are we "transformed by the renewing of our mind," <451202>Romans 12:2. And this transformation is the introduction of a new form or nature into our souls, diverse from that wherewith we were before endued. So is it described, <231106>Isaiah 11:6-9. A spiritual nature they were changed into. And it is twofold: -- First, Original and radical as to the substance or essence of it, which is the effect of the first act of divine grace upon our souls when we are made new creatures. Herein our affections are passive; they do not transform us, but are transformed. Secondly, Gradual as unto its increase; and therein faith works in and by the affections.
548
Whenever the affections do cleave intensely unto any object they receive an impression from it, -- as the wax doth from the seal when applied unto it, -- which changeth them into its own likeness. So the apostle affirms of sensual, unclean persons, they "have eyes full of adultery," 2<610214> Peter 2:14. Their affections are so wholly possessed and filled with their lustful objects as that they have brought forth their own likeness upon their imaginations. That blots out all others, and leaves them no inclinations but what they stir up in them. When men are filled with the "love of this world," which carries along with it all their other affections, their hopes, fears, and desires, unto a constant exercise about the same object, they become earthly minded. Their minds are so changed into the image of the things themselves, by the effectual working of the corrupt principles of sin, self-love and lust, as if they were made up of the earth; and therefore have no savor of any thing else.
In like manner, when by faith men come to embrace heavenly things, through the effectual working of a principle of spiritual life and grace in them, they are every day made more and more heavenly: "The inward man is renewed day by day." Love is more sincere and ardent, delight is more ravishing and sensible, desires are more enlarged and intense, and by all a taste and relish of heavenly things is heightened into refreshing experience. See <450502>Romans 5:2-5.
This is the way whereby one grace is added unto another, 2<610105> Peter 1:5-7, in degrees. Great is the assimilation between renewed affections and their spiritual objects that by this means may be attained.
The mind hereby becomes the temple of God, wherein he dwells by the Spirit; Christ also dwelleth in believers, and they in him: "God is love; and he that dwelleth in love dwelleth in God, and God in him," 1<620416> John 4:16.
Love in its proper exercise gives a mutual inhabitation unto God and believers. In brief, he whose affections are set upon heavenly things in a due manner will be heavenly minded, and in the due exercise of them will that heavenly mindedness be increased. The transformation and assimilation that is wrought is not in the objects or spiritual things themselves; they are not changed, neither in themselves nor in the representation made of them unto our minds; but the change is in our affections, which are made like unto them.
549
Two cases deriving from this principle and consideration may be here spoken unto, and shall be so, -- the first in this, and the other in the following chapter. The one is concerning the slowness and imperceptibility of the growth of our affections in their assimilation unto heavenly things, with the causes and reasons of it. The other is the decays that frequently befall men in their affections unto spiritual things, instead of growing and thriving in them, with the reasons and causes thereof.
1. The progress and growth of our affections into spirituality and heavenliness, into conformity unto the things they are set upon, is oftentimes very slow, and sometimes imperceptible; yea, for the most part, it is a hard thing to find it satisfactorily in ourselves or others. Our affections stand like shrubs in the wilderness, which see not when good cometh, and are not like plants in a garden enclosed, which is watered every day. But it is not so without our folly and our sin.
(1.) The folly that keeps many in this condition consists herein: The generality of Christians are contented with their present measures, and design little more than not to lose the ground they have gained. And a pernicious folly it is, that both ruins the glory of religion and deprives the souls of men of peace and consolation. But so it is. Men have some grounds of persuasion, or at least they hope and suppose they have such grounds, that they are "passed from death unto life," that they are in a state of grace and acceptance with God. This state they will endeavor to preserve by a diligent performance of the duties it requireth, and the avoidance of such sins as whereby they might make a forfeiture of it; but as for earnest, watchful endeavors and diligence to thrive in this state, to grow in grace, to be changed from glory to glory into the image of Christ, to press forward towards the mark of the high calling, and after perfection, to lay hold upon eternal life, to be more holy, more humble, more righteous, more spiritually minded, to have their affections more and more transformed into the likeness of things above, they am hut few that sincerely and diligently apply themselves unto it, or unto the means of these things. The measures which they have attained unto give satisfaction unto the church, and reputation in the world that they are professors; and some so speak peace unto their own souls. To be more holy and heavenly, to have their affections more taken up with the things above, they suppose somewhat inconsistent with their present occasions and affairs. By this
550
means hath religion lost much of its glory, and the souls of men have been deprived of the principal advantages of it in this world.
Such persons are like unto men who live in a country wherein they are not only pressed with poverty and all sorts of misery, but are also obnoxious unto grievous punishments, and death itself, if they are taken in it. In this condition, they are told and assured of another country, wherein, so soon as they are arrived, they shall be freed from all fear of danger of punishment; and if they pass farther into it, they shall meet with riches, plenty, and a fair inheritance provided for them. Hereon they betake themselves unto their voyage to obtain an entrance into it and possession of it; but no sooner do they come within the borders, and so are free from danger, or fear of punishment and death, but they sit down, and will go no farther to enjoy the good things of the country whereinto they are come. And it falls out with many of them, that, through their sloth, negligence, and ignorance, they take up short of the true bounds and limits of the country of liberty and peace which they aimed at, whereby danger and death surprise them unawares. This ruin could not have befallen them had they industriously endeavored to enter into the heart of the country, and have possessed the good things thereof. At best, being only on the borders, they lead a poor life all their days, exposed to wants and danger.
So it is in this ease. Men falling under the power of convictions, and those restless fears wherewith they are accompanied, will stir up themselves and inquire how they may "flee from the wrath to come," how they may be delivered from the state of sin, and the eternal misery which will ensue thereon.
In the gospel, not only mercy and pardon are proposed unto them on their believing, which is the first entrance into the heavenly country; but peace, and joy, and spiritual strength, upon their admission into it, and a progress made in it by faith and obedience. But many, when they have attained so far as that they have some hopes of pardon and freedom from the curse, so as to deliver them from their tormenting fears, will endeavor to preserve those hopes and keep that state, but will not pass on to a full enjoyment of the precious things of the gospel, by growth in grace and spiritual affections. But how many of them fall under woful mistakes for supposing themselves to be in a gospel state, it proves in the issue that they never
551
entered into it. They were not, it may be, far from the kingdom of heaven, in the same sense as it was spoken of him who never came thither. There is no way to secure an interest in the gospel, as to pardon and mercy, safety and deliverance, but by a growth in grace, holiness, and spirituality; which gives an entrance into the choicest mercies and privileges of it.
This folly of men in taking up with their measures, endeavoring only to maintain that state and condition which they hope they have attained, is the great reason why their affections do not daily grow up into spirituality, through an assimilation unto heavenly things. And a folly it is attended with innumerable aggravations; as, for instance, --
[1.] It is contrary and destructive unto the genuine and principal property of gospel grace; for it is everywhere compared by our Savior unto things which, from small seeds and beginnings, do grow up by a continual increase unto large measures, -- as to a grain of mustard seed, a little leaven, and the like.
That grace in whose nature it is not to thrive and grow may justly be suspected, and ought diligently to be examined by them who take care of their own souls, and would not be eternally deceived.
[2.] It is contrary unto the most excellent or invaluable evangelical promises recorded in the Old Testament and the New, and which are amongst the principal supportments of the faith, hope, and comfort of believers. God hath given them unto us to encourage us unto an expectation of such supplies of grace as shall cause us to thrive and grow against all opposition, unto the utmost of our continuance in this world. And they are so multiplied as that there is no need to mention any of them in particular; God evidencing thereby how great is the grace, and how precious, which he so often promiseth, and of what consideration it is unto ourselves. See <199213>Psalm 92:13-15; <234028>Isaiah 40:28-31. Wherefore, the folly of taking up with present measures of grace, holiness, and spirituality, is attended with two unspeakable evils: --
1st, A signal contempt of the love, grace, faithfulness, and wisdom of God, in giving of us such promises of grace, to make us to increase, thrive, and grow. How can it be done more effectually than by such a neglect of his promised grace?
552
2dly, An evidence that such persons love not, care not for, grace and holiness for their own sake, but merely to serve their turn at present, as they suppose; nor do desire the least of grace or privilege by Christ without which they can have any hopes to get to heaven. This sufficiently discovers men to be wholly under the power of self-love, and to center therein; for if they may have so much grace and mercy as may save them, they care for no more.
[3.] It is repugnant unto the honor of gospel grace, as though it would carry us so far, and no farther, in the way to glory: for it must be known that this sort of persons, who sit down in their present measures and attainments, either really have no true grace at all, or that which is of the lowest, meanest, and most imperceptible size and degree; for if any one hath attained any considerable growth in faith and love, in the mortification of sin, in heavenly mindedness, it is utterly impossible but that ordinarily he will be pressing forward towards farther attainments and farther degrees of spiritual strength in the life of God. So the apostle declares it in his own example, <500312>Philippians 3:12-14. What thoughts can these persons have concerning the glory, power, and efficacy of gospel grace, which they suppose they have received? If they measure them by the effects which they find in themselves, either as unto the mortification of sin, or strength unto and delight in duties of holiness, or as unto spiritual consolation, they can see no excellency nor beauty in them; for they do not manifest themselves but in their success, as they transform the soul daily into the image of Christ.
[4.] It is that which hath lost the reputation and glory of religion in the world, and therein the honor of the gospel itself: for the most of professors do take up with such measures as put no lustre upon it, as give no commendation unto the religion they profess; for their measures allow them such a conformity unto the world, in their ways, words, and actions, in their gestures, apparel, and attire, as that they are no way visibly to be distinguished from it; yea, the ground and reason why the most do rest in their present measures is, because they will not be farther differenced from the world. This hath greatly lost the glory, honor, and reputation of religion amongst us. And, on the other side, if all visible professors would endeavor continually to grow and thrive in spirituality of mind and heavenliness of affections, with fruits suited thereunto, it would bring a
553
conviction on the world that there is a secret invisible power accompanying the religion they profess, transforming them daily into the image and likeness of God.
[5.] Whatever is pretended unto the contrary, it is inconsistent with all solid peace of conscience; for no such thing is promised unto any who live in such a contempt of divine promises, nor is it attainable but by the diligent exercise of all those graces which lie neglected under this frame. Few men are able to judge whether they have real, internal, abiding peace or no, unless it be in case of trials and temptations At other seasons, general hopes and confidences do or may supply the want of it in their minds; but when any fear, danger, trial, or word of conviction, befalls them, they cannot but inquire and examine how it is with them. And if they find their affections cold, dead, earthly, carnal, withering, not spiritual or heavenly, there will be an end of their supposed peace, and they will fall into woful disquietments; and they will then find that the root of all this evil lies in this frame and disposition: They have been so far satisfied with their present measures or attainments in religion, as that the utmost of their endeavors has been but to preserve their station, or not to forfeit it by open sins, -- to keep their souls alive from the severe reflections of the word, and their reputation fair in the church of God; spiritually to thrive, to prosper in their souls, to wax fat and flourishing in the inward man, to bring forth more fruit as age increaseth, to press towards perfection, are things they have not designed nor pursued.
Hence it is that so many among us are visibly at an unthrifty stand in the world, -- that where they were one year, there they are another, like shrubs in the wilderness; not like plants in the "garden of God," not as vines planted in "a very fruitful hill." Yea, though many are sensible themselves that they are cold, lifeless, and fruitless, yet will they not be convinced that there is a necessity of making a daily progress in spirituality and heavenly mindedness, whereby the inward man may be renewed day by day, and grace augmented with the increase of God. This is a work, as they suppose, for them who have nothing else to do; not consistent with their business, callings, and occasions; not necessary, as they hope, unto their salvation; nor, it may be, to be attained by them if they should set themselves about it. This apprehension or imagination, upon the beginning of the declension and decay of Christian religion in the
554
many, cast off holiness and devotion unto a sort of men who undertook to retire themselves utterly out of the world; amongst whom also the substance of religion was quickly lost, and a cloud or meteor of superstition embraced in the room of it. But this folly is ominous unto the souls of men.
Those who have made the greatest progress in the conformity of their affections unto things spiritual and heavenly know most of its necessity, excellency, and desirableness; yea, without some progress in it, these things will not be known. Such will testify that the more they attain herein, the more they see there is yet to to be attained, and the more they do desire to attain what is before. Forgetting those things which are behind, they reach forth unto the things that are yet before them, like men running in a race, whose prize and reward is yet before them, <500313>Philippians 3:13, 14. It is a comely thing to see a Christian weaned from the world, minding heavenly things, green and flourishing in spiritual affections; and it is the more lovely because it is so rare. The generality of them take up with those measures which neither glorify God nor bring in durable peace unto their own souls.
That which men pretend and complain of herein is, the difficulty of the work. They can, as they suppose, preserve their present station, but to press forward, to grow in grace, to thrive in their affections, this is too hard for them. But this complaint is unequal and unjust, and adds unto the guilt of their sloth. It reflects upon the words of our Savior, that "his yoke is easy and his burden light," that "his commandments are not grievous." It expresseth unbelief in the promises of God tendering such supplies of grace as to render all the ways of Wisdom easy, yea, mercy and peace. It is contrary unto the experience of all who have with any sincerity and diligence engaged in the ways of gospel obedience. And the whole cause of the pretended difficulty lies in themselves alone, which may be reduced unto these two heads: --
1st, A desire to retain some thing or things that is or are inconsistent with such a progress; for unless the heart be ready on all occasions to esteem every thing "as loss and dung, so as we may win Christ," the work will be accompanied with insuperable difficulties. This is the first principle of religion, of gospel obedience, that all things are to be despised for Christ
555
But this difficulty ariseth not from the thing itself, but from our indisposition unto it and unfitness for it. That which is an easy, pleasant walk unto a sound and healthy man is a toilsome journey to him that is diseased and infirm. In particular, whilst men will retain an inordinate respect unto the world, the vanities, the pleasures, the profits, the contentments of it; whilst self-love, putting an undue valuation on our persons, our relations, our enjoyments, our reputations, doth cleave unto us, -- we shall labor in the fire when we engage in this duty, or rather, we shall not at all sincerely engage in it. Wherefore the apostle tells us that in this case we must cast off every weight, and the sin that doth so easily beset us, if we intend to run with joy the race that is set before us, <581201>Hebrews 12:1.
2dly, It is because men dwell continually upon the entrances of religion, in the first and lowest exercise of grace. Some are always beginning at religion, and the beginning of things are always difficult. They design not to he complete in the whole will of God, nor to give all graces their perfect work. They do not with use habituate grace unto a readiness in all the actings of it, which the apostle commends in them that are "perfect" or complete, <580514>Hebrews 5:14. Hence he calls such persons "babes and carnal," comparatively unto them that are "strong men and spiritual." Such persons do not oblige themselves unto the whole work and all the duties of religion, but only to what they judge necessary unto them in their present circumstances. In particular, they do not attempt a thorough work in the mortification of any sin, but are hewing and hacking at it, as their convictions are urgent or abate, the wounds whereof in the body of sin are quickly healed. They give not any grace its perfect work, but are always making essays, and so give over.
Whilst it is thus with any, they shall always be deluded with the apprehensions of insuperable difficulties as to the growth of their affections in spirituality and heavenliness. Remove these things out of the way, as they ought to be removed, and we shall find all the paths wherein we are to walk towards God to be pleasantness and peace.
This is the first cause whence it is that there may be affections truly spiritual and graciously renewed in some persons, who yet do not thrive in an assimilation and conformity unto heavenly things: Men take up with
556
their present measures, and thereon pretend either necessary occasion or discouragements from difficulties in attempting spiritual growth in the inward man. But they may thank themselves if, as they bring no honor unto Christ, so they have no solid peace in their own souls.
(2.) As the evil proceedeth from folly, so it is always the consequent of sin, of many sins, of various sorts. Let us not dwell on heartless complaints that we do not find our affections lively and heavenly, that we do not find the inward man to thrive or grow. Let us not hearken after this or that relief or comfort under this consideration, as many things are usually insisted on unto this purpose. They may be of use when persons are under temptations; and not able to make a right judgment of themselves; but in the course of our ordinary walking with God, they are not to be attended nor retired unto. The general reason of this evil state is our own sinful carelessness, negligence, and sloth, with perhaps an indulgence unto some known lust or corruption. And we do in vain seek after refreshing cordials, as though we were only spiritually faint, when we stand in need of lancings and burnings, as nigh unto a lethargy. It would be too long to give instances of those sins which fail not effectually to obstruct the thriving of spiritual affections: but, in general, when men are careless as unto that continual watch which they ought to keep over their hearts; whilst they are negligent in holy duties, either as unto the seasons of them or the manner of their performance; when they are strangers unto holy meditation and self-examination; whilst they inordinately pursue the things of the world, or are so tender and delicate as that they will not undergo the hardship of a heavenly life, either as unto the inward or outward man; much more when they are vain in their conversation, corrupt in their communication, especially if under the predominant influence of any particular lust, -- it is vain to think of thriving in spiritual affections. And yet thus it is with all who ordinarily and in their constant course are thriftless herein.
557
CHAPTER 17.
Decays in spiritual affections, with the causes and danger of them -- Advice unto them who are sensible of the evil of spiritual decays.
2. IT must be acknowledged that there is yet that which is worse than what we have yet insisted on, and more opposite unto the growth of affections in conformity unto heavenly things, which is the proper character of those that are spiritually renewed; and this is their spiritual decay, manifesting itself in sensible and visible effects
Some there are, yea many, who, upon the beginning of a profession of their conversion unto God, have made a great appearance of vigorous, active, spiritual affections; yea, it is so with most, it may be all, who are really so converted. God takes notice of the love of the youth in his people, of the love of their espousals.
In some, this vigor of spiritual affections is from the real power of grace, exerting its efficacy on their hearts and in their minds. In others, it is from other causes; as, for instance, relief from conviction, by spiritual illumination, will produce this effect. And this falls out unto the advantage of such persons, that generally a change is wrought in their younger days; for then their affections in their natural powers are active, and bear great sway in the whole soul. Wherefore, the change that is made is most eminent in them, be it what it will. But as men increase in age, and thereon grow up in carnal wisdom and a great valuation of earthly things, with their care about them and converse in them, they abate and decay in their spiritual affections every day; they will abide in their profession, but have lost their first love.
It is a shame and folly unutterable that it should be so with any who make profession of that religion, wherein there are so many incomparable excellencies to endear and engage them to it more and more. But why should we hide what experience makes manifest in the sight of the sun, and what multitudes proclaim concerning themselves? Wherefore, I look upon it as a great evidence, if not absolutely of the sincerity of grace, yet of the life and growth of it, when men as they grow up in age do grow in an undervaluation of present things, in contempt of the world, in duties of
558
charity and bounty, and decay not in any of them. But I say it is usual that the entrances of men's profession of religion and conversion unto God are attended with vigorous, active affections towards spiritual things. Of them who really and sincerely believed, it is said that on their believing "they rejoiced with joy unspeakable and full of glory;" and of those who only had a work of conviction on them, improved by temporary faith, that "they received the word with joy, and did many things gladly."
In this state do many abide and thrive, until their affections be wholly transformed into the image and likeness of things above. But with many of all sorts it is not so. They fall into woful decays as unto their affections about spiritual things, and consequently, in their whole profession and conversation, their moisture becomes as the drought in summer. They have no experience of the life and actings of them in themselves, nor any comfort or refreshment from them; they honor not the gospel with any fruits of love, zeal, or delight, nor are useful any way unto others by their example. Some of them have had seeming recoveries, and are yet again taken into a lifeless frame. Warnings, afflictions, sicknesses, the word, have awakened them, but they are fallen again into a dead sleep, so as that they seem to be "trees whose fruit withereth, without fruit, twice dead, plucked up by the roots."
Some things must be spoken unto this woful condition in general, as that which is directly opposite unto the grace and duty of being spiritually minded, and contrary unto and obstructive of the growth of spiritual affections in an assimilation unto heavenly things. And what shall be spoken may be applied unto all the degrees of these decays, though all of them are not alike dangerous or perilous.
(1.) There may be a time of temptation, wherein a soul may apprehend in itself not only a decay in, but an utter loss of, all spiritual affections, when yet it is not so. As believers may apprehend and judge that the Lord hath forsaken and forgotten them when he hath not done so, <234914>Isaiah 49:14, 15; so they may, under their temptations, apprehend that they have forsaken God, when they have not done so; as a man in the night may apprehend he hath lost his way, and be in great distress, when he is in his proper road: for temptation brings darkness and amazement, and leads into mistakes and a false judgment in all things. They find not, it may be, grace working
559
in love, joy, and delight, as formerly, nor that activity of heart and mind in holy duties which spiritual affections gave unto them; but yet, it may be, the same grace works in godly sorrow, by mourning, humiliation, and selfabasement, no less effectually, nor less acceptably unto God. Such as these I separate from the present consideration.
(2.) There may be a decay in affections themselves as unto their actings towards any objects whatever, at least as unto the outward symptoms and effects of them; and on this ground their operations toward spiritual things may be less sensible. So men in their younger days may be more ready to express their sorrow by tears, and their joy by sensible exultation and motion of their spirits, than in riper years. And this may be so when there is no decay of grace in the affections as renewed. But, --
[1.] When it is so, it is a burden unto them in whom it is. They cannot but mourn and have a godly jealousy over themselves, lest the decays they find should not be in the outward but the inward, not in the natural but the spiritual man; and they will labor that in all duties, and at all times, it may be with them as in days of old, although they cannot attain that strength in them, that vigor of spirit, that life, joy, peace, and comfort, which many have had experience of.
[2.] There will be in such persons no decays in holiness of life, or as unto diligence in all religious duties. If the decay be really of grace in the affections, it will be accompanied with a proportionable decay in all other things wherein the life of God is concerned; but if it be only as unto the sensible actings of natural affections, no such decay will ensue.
[3.] Grace will in this case more vigorously act itself in the other faculties and powers of the soul, as the judgment and the will, in their approbation of and firm adherence unto spiritual things. But, --
When men find, or may find, their affections yet quick, active, and intent on other things, as the lawful enjoyments and comforts of this life, it is in vain for them to relieve themselves that the decays they find are in their affections as natural, and not, as they ought to be, gracious. If we see a man in his old age grow more in love with the things of this world, and less in love with the things of God, it is not through the weakness of nature, but through the strength of sin.
560
On these, and, it may be, some other the like occasions, there may be an apprehension of a decay in spiritual affections when it may not be so, at least not unto the degree that is apprehended. But when it is so really, as it is evidently with many, I had almost said with the most in these days, it is a woful frame of heart, and never enough to be lamented. It is that which lies in direct contradiction unto that spiritual mindedness which is life and peace. It is a consumption of the soul, which threatens it with death every day.
It belongs not unto my design to treat of it in particular, yet I cannot let it pass without some remarks upon it, it being an evil almost epidemical among professors, and prevalent in some unto such a degree as that they seem to be utterly forsaken of all powers of spiritual life.
Now, besides all that folly and sin which we before discovered as the causes of the want of the growth of our affections in spirituality and heavenliness, which in this case of their decay are more abominable, there is a multiplication of evils wherewith this state of heart and mind is accompanied; for, --
(1.) It is that which, of all things, the Lord Christ is most displeased with in churches or professors. He pities them in their temptations, he suffers with them in their persecutions, he intercedes for them on their surprisal, but threatens them under their spiritual decays, <660204>Revelation 2:4,5; 3:1-3. This he cannot bear with, as that which both reflects dishonor upon himself, and which he knows to be ruinous unto those in whom it is, He will longer bear with them who are utterly dead than with those who abide under these decays, <660315>Revelation 3:15,16. This is the only case wherein he threatens to reject and cast off a professing church, to take away his candlestick from it, unless it be that of false worship and idolatry. He that spake thus unto the churches of old speaks now the same unto us; for he lives forever, and is always the same, and his word is living and unchangeable. There is not one of us who are under this frame, but the Lord Christ by his word and Spirit testifieth his displeasure against us; and if he be against us, who shall plead for us? Consider what he says in this ease, <660205>Revelation 2:5, 3:3. Oh! who can stand before these dreadful intimations of his displeasure? The Lord help us to mind it, lest he in whom we profess to place our only trust be in our trim found our greatest
561
enemy! Take heed of such sins as Christ himself, our only advocate, hath put a mark upon as those which he will not save us in.
(2.) It is that wherewith, above all things, the Holy Spirit is grieved. His work it is to give grace an increase and progress in our souls; he begins it, and he carries it on. And there can be no greater grief unto a wise and gracious worker than to have his work decay and go backward under his hand. This is the occasion of those complaints of God which we find in the Scripture, of the unprofitableness and backsliding of men after the use of means and remedies for their fruitfulness and cure. "What," saith he, "could I have done more for my vineyard than I have done? Why, then, when I looked for grapes, did it bring forth wild grapes?" Can any thing be apprehended to be such a just matter of grief and complaint unto the Holy Spirit, as to see and find those whom he had once raised up unto holy and heavenly affections, so as that their delights were in, and their thoughts much upon, the things that are above, become earthly or sensual, to have no sensible actings of any of his graces in them? which is the state of them who are under the power of spiritual decays, And this is the only case wherein God speaks unto men in the way of complaint and expostulation, and useth all sorts of arguments to convince them of their folly herein.
When a wise, tender, and careful parent, [who] hath been diligent in the use of all means for the education of his child, and he for some time hath given good hopes of himself, finds him to slacken in his diligence, to be careless in his calling, to delight in evil company, -- how solicitous is his heart about him! how much is he grieved and affected with his miscarriage! The heart of the Spirit of God is infinitely more tender towards us than that of the most affectionate parent can be towards an only child; and when he with cost and care hath nourished and brought us up unto some growth and progress in spiritual affections, wherein all his concerns in us do lie, for us to grow cold, dull, earthly minded, to cleave unto the pleasures or lusts of this world, -- how is he grieved! how is he provoked! It may be this consideration of grieving the Holy Spirit is of no great weight with some; they should have little concernment herein if they could well free themselves in other respects: but let such persons know it is impossible for them to give a greater evidence of a profligate hardness in sin.
562
(3.) This is that which in an especial manner provoketh the judgments of God against any church, as was intimated before. When, in the order of profession and worship, any church hath a name to live, but as to the power of grace acting in the affections is dead; when it is not so cold as to forsake the external institutions of worship, nor so hot as to enliven their duties with spiritual affections, -- the Lord Christ will not long bear with them; yea, judgment will suddenly break out towards such a house of God.
(4.) It is absolutely inconsistent with all comfortable assurance of the love of God. Whatever persons under the power of such a frame pretend unto of that kind, it is sinful security, not gracious assurance or peace. And constantly as professors grow cold and decay in their spiritual affections, stupidity of conscience and security of mind do grow also upon them. It is so, I say, unless they are sometimes surprised or overtaken with some greater sin, which reflects severely on their consciences, and casts them for a time under troubles and distresses. But that peace with God and a comfortable assurance of salvation should be consistent with an habitual decay in grace, especially in those graces which should act themselves in our affections, is contrary to the whole tenor and testimony of the Scripture; and the supposition of it would be the bane and poison of religion. I do not say that our assurance and peace with God do arise wholly from the actings of grace in us; there are other causes of them, where-into they are principally resolved; -- but this I say, under an habitual declension or decay of grace in the spirituality of our affections, no man can keep or maintain a gracious sense of the love of God, or of peace with him. And therefore there is no duty more severely to be pressed on all at this day than a diligent examination and trial of the grounds of their peace, lest it should be with any of them as it was with Laodicea, who was satisfied in her good state and condition, when it was most miserable and almost desperate. Yea, I must say that it is impossible that many professors whom we see and converse withal should have any solid peace with God. "Do men gather grapes of thorns, or figs of thistles?" it is a fruit that will not grow on a vain, earthly, selfish frame of mind and conversation. And therefore such persons, whatever they pretend, are either asleep in a sinful security, or live on most uncertain hopes, which probably may deceive them. Nothing can be so ruinous unto our profession as once to suppose it is an easy matter, a thing of course, to
563
maintain our peace with God. God forbid but that our utmost diligence and continued endeavors to thrive in every grace should be required hereunto! The whole beauty and glory of our religion depends hereon. "To be spiritually minded is life and peace."
(5.) Such a decay as that described is a dangerous symptom of an evil state and condition, and that those in whom it is will at last be found to be but hypocrites. I know such persons will or may have pretended evidences unto the contrary, and that they are well enough satisfied of and with their own sincerity in many things, so as that it is impossible to fix upon them the sense and conviction of being but hypocrites. But this apprehension ariseth from a false notion of hypocrisy. No man, they suppose, is a hypocrite, but he that generally or universally pretends himself in religion to be what he is not, and what he knows himself not to be, or at least might easily do so; and it is true that this is the broadest notion of pharisaical hypocrisy: but take a hypocrite for him who, under light, profession, gifts, duties, doth habitually and willingly fail in any point of sincerity, he is no less a perishing hypocrite than the former, and it may alter the case with them. I do not say that every one in whom there is this prevalent decay in spiritual affections is a hypocrite; God forbid! I only say that when it continues without remedy, it is such a symptom of hypocrisy as that he who is wise and hath a care of his soul will not rest until he hath searched it unto the bottom. For it seems as if it were thus with such persons: They have had a false or imperfect work in that conversion unto God which they have professed. Conviction of sin, communication of spiritual light and gifts, alteration upon the affections, change of society and conversation, have made it up. Now, it is the nature of such a work greatly to flourish for a season, in all the principal parts and duties of profession; but it is in its nature also gradually to decay, until it be quite withered away. In some it is lost by the power of some vigorous temptations, and particular lusts indulged unto, ending in worldliness and sensuality; but in the most it decays gradually, until it hath lost all its savor and sap. See <431505>John 15:5. Wherefore, whilst men find this decay in themselves, unless they are fallen under the power of a destructive security, unless they are hardened through the deceitfulness of sin, they cannot but think it their duty to examine how things stand with them, whether they ever effectually closed with Christ, and had the faith
564
of God's elect, which works by love, seeing it is with them as though they had only a work of another nature: for a saving work, in its own nature and in the diligent use of means, thrives and groweth, as the whole Scripture testifieth; but it is this false and imperfect working that hath no root, and is thus subject to withering.
(6.) Persons in such an estate are apt to deceive themselves with false hopes and notions, whereby the deceitfulness of sin doth put forth its power to harden them unto their ruin. Two ways there are whereby this pernicious effect is produced; -- the one by the prevalency of a particular lust or sin; the other by a neglect of spiritual duties, and a vain conversation in the world, under which the soul pines away and consumes.
As unto the first of these, there are three false notions whereby the deceitfulness of sin deludes the souls of men: --
[1.] The first is, that it is that one sin alone wherein they would be indulged. Let them be spared in this one thing, and in all others they will be exact enough. This is the composition that Naaman would have made in the matters of religion, 2<120518> Kings 5:18, and it is that which many trust unto. Hence it hath, by the event, been made to appear that some persons have lived long in the practice of some gross sin, and yet all the while used a semblance of great diligence in other duties of religion. This is a false notion, whereby poor sinners delude their own souls; for suppose it possible that a man should give himself up unto any lust, or be under the power of it, and yet be observant of all other duties, yet this would give him no relief as unto the eternal condition of his soul. The rule is peremptory unto this purpose, <590210>James 2:10,11. One sin willingly lived in is as able to destroy a man's soul as a thousand. Besides, it is practically false. There is no man that lives in any one known sin but he really lives in more, though that only bears the chiefest sway. With some such persons these sins appear unto others, who observe their frame and spirit, though they appear not to themselves; in some they are manifest in themselves, although they are hidden from others, 1<540524> Timothy 5:24. But let no man relieve himself with thoughts that it is but one sin, whilst that one sin keeps him in a constant neglect of God. Hence, --
[2.] They deceive themselves hereby; for they judge that although they cannot as yet shake off their sin, yet they will continue still to love God
565
and abound in the duties of his worship. They will not become haters of God and his ways and persecutors for all the world; and therefore hope that, notwithstanding this one Zoar, this lesser sin, which their constitution and their circumstances engage them in, it may be well with them at the last. This also is a false notion, a mere instrument in the hand of sin to act its deceit by; for no man that willingly liveth in any sin can love God at all, as is evident in that rule, 1<620215> John 2:15. It is but a false pretense of love to God that any man hath who liveth in any known sin. Where God is not loved above all, he is not loved at all; and he is not so where men will not part with one cursed lust for his sake. Let not your light deceive you, nor your gifts, nor your duties, nor your profession; if you live in sin, you love not God.
[3.] They determine that at such or such a season or time, after such satisfaction given unto their lusts or pleasures, they will utterly give over, so as that iniquity shall not be their ruin. But this is a false notion also, an effectual instrument of the deceitfulness of sin. He that will not now give over, who will not immediately upon the discovery of the prevalency of any sin and warning about it endeavor sincerely and constantly its relinquishment, say what he will and pretend what he will, never intends to give over, nor is it probable, in an ordinary way, that ever he will do so. When men's decays are from the prevalency of particular sins, by these and the like false notions do they harden themselves unto ruin.
For those who are pining away under hectical consumption, a general decay of the vital spirits of religion, they have also false notions whereby they deceive themselves; as, --
[1.] That although they have some cause to mistrust themselves, yet indeed their condition is not so bad as some may apprehend it, or as they are warned it is. And this ariseth from hence, that they have not as yet been overtaken with any enormous sin which hath filled their consciences with terror and disquietment. But this is a false notion also; for every decay is dangerous, especially such as the mind is ready to plead for and to countenance itself in.
[2.] They are prone to suppose that this decay doth not arise from themselves and the evil of their own hearts, but from their circumstances, businesses, present occasions, and state of life; which when they are freed
566
from, they will at least return unto their former love and delight in spiritual things. But this is a false notion also, by virtue of that rule, <580312>Hebrews 3:12. Let men's circumstances and occasions of life be what they will, all their departures from God are from "an evil heart of unbelief."
[3.] They judge it no hard matter to retrieve themselves out of this state, but that which they can easily do when there is an absolute necessity for it. But this is a false notion also. Recovery from back sliding is the hardest task in Christian religion, and which few make either comfortable or honorable work of.
In this state, I say, men are apt by such false reasonings to deceive themselves unto their eternal ruin; which makes the consideration of it the more necessary.
Wherefore, I say, lastly, upon the whole, that whoso find themselves under the power of this wretched frame, whoso are sensible in themselves, or at least make it evident unto others, that they are under a decay in their spiritual condition, if they rest in that state, without groaning, laboring, endeavoring for deliverance from it, they can have no well-grounded hopes in themselves of life and immortality; yea, they are in those "paths which go down unto the chambers of death."
I cannot let this pass without something of advice unto them who find themselves under such decays, are sensible of them, and would be delivered from them, and I shall give it in a few words: --
First, Remember former things; call to mind how it was with you in the spring and vigor of your affections, and compare your present state, enjoyment, peace, and quiet, with what they were then. This will be a great principle of return unto God, Hosea 2:7. And to put a little weight upon it, we may consider, --
First, God himself makes it on his part a ground and reason of his return unto us in a way of mercy, and of the continuance of his love, <240202>Jeremiah 2:2. Even when a people are under manifold decays, whilst yet they are within the bounds of God's covenant and mercy, he will remember their first love, with the fruits and actings of it in trials and temptations; which moves his compassion towards them. And the way to have God thus remember it, is for us to remember it with delight,
567
and longing of soul that it were with us as in those days of old, when we had the love of espousals for God in Christ, <243118>Jeremiah 31:18-20.
Secondly, It is the way whereby the saints of old have refreshed and encouraged themselves under their greatest despondencies. So doth the psalmist in many places; as, for instance, <194206>Psalm 42:6,
"O my God, my soul is cast down within me: therefore will I remember thee from the land of Jordan, and of the Hermonites, from the hill Mizar."
David in the time of his persecution by Saul, when he wandered up and down in deserts, wildernesses, and solitudes, had, under his fears, distresses, and exercises, great, holy, spiritual communion with God; as many of his psalms composed on such occasions do testify. And the greater his distresses were, the more fervent were his affections in all his addresses unto God; and he was never in greater than when he escaped out of the cave at Adul-lam, and went thence unto Mizpeh of Moab, to get shelter for his parents, 1<092203> Samuel 22:3. Then was he in the land of the Hermonites, the hill Hermon being the boundary eastward of the Israelites' possession next to Moab, <050308>Deuteronomy 3:8,9. There, no doubt, David had a blessed exercise of his. faith and of all his affections towards God, wherein his soul found great refreshment. Being now in great distress and disconsolation of spirit, among other things under a sense that God had forgotten him, <194209>Psalm 42:9, he calls to mind the blessed experience he had of communion with God, in the land of the Hermonites, wherein he now found support and refreshment. So at other times he called to remembrance "the days of old," and in them his "songs in the night," or the sweet refreshment he had in spiritual converse with God in former times. I have known one in the depth of distress and darkness of mind, who, going through temptation to destroy himself, was relieved and delivered in the instant of ruin by a sudden remembrance that at such a time, and in such a place, he had prayed fervently with the engagement of all his affections unto God.
Wherefore, you that are sensible of these decays, or ought so to be, take the advice of our Savior, "Remember whence you are fallen." Call to mind the former days. Consider if it were not better with you [then] than now,
568
when in your lying down and your rising up you had many thoughts of God and of the things of God, and they were sweet and precious unto your souls; when you rejoiced at the remembrance of his holiness; when you had zeal for his glory, delight in his worship, and were glad when they said, "Let us go to the house of God together;" when you poured forth your souls with freedom and enlarged affections before him, and were sensible of the visits and refreshments of his love. Remember what peace, what tranquility of mind, what joy you had whilst it was so with you; and consider what you have gotten since you have forsaken God, in any measure or degree. Dare to deal plainly with yourselves. Is not all wherein you have now to do with God either form, custom, and selfishness, or attended with trouble, disquietment, and fears? Do you truly know either how to live or how to diet Are you not sometimes a terror unto yourselves? It must be so, unless you are hardened through the deceitfulness of sin. What have all your lovers done for you, that you have entertained in the room of God in Christ and spiritual things? Speak plainly; have they not defiled you, wounded you, weakened you, and brought you into that condition that you know not what you are nor to whom you do belong? What are your thoughts when you are most awake, when you are most yourselves? Do you not sometimes pant within yourselves, and say, "O that it were with us as in former days."
And if you can be no way affected with the remembrance of former things, then one of these two great evils you are certainly under; for either,
1. You never had a true and real work on your souls, whatever you professed, and so never had true and real communion with God in any duties. You had only a temporary work, which excited your affections for a season; which, now it is worn off, leaves no sweet remembrance of itself upon your minds. Had your faith and love been sincere in what you did, it were impossible but that the remembrance of their actings, in some especial instances, should be sweet and refreshing unto you. Or else,
2. You are hardened through the deceitfulness of sin, and there is no way left to give a sense or impression of spiritual things upon your minds. You have truly nothing left in religion but the fear of hell and trouble of duties. I speak not to such at present.
569
As unto those unto whom this frame is a burden, there is no more effectual means to stir them up unto endeavors for deliverance than a continual remembrance of former things, and experiences they have had of holy intercourse and communion with God. This will revive, quicken, and strengthen the things that are ready to die, and beget a self-abhorrency in them in consideration of that woful frame and temper of mind which, by their sins and negligence, they have brought themselves into.
Secondly, Consider that as there are many things dreadfully pronounced in the Scripture against backsliding and backsliders in heart, as it is with you, yet also there are especial calls and promises given and proposed unto those in your condition; and know assuredly that upon your compliance or non-compliance with them depends your everlasting blessedness or woe.
Consider both call and promise in that word of God's grace, <240312>Jeremiah 3:12-14, "Go and proclaim these words toward the north, and say, Return, thou backsliding Israel, saith the LORD; and I will not cause mine anger to fall upon you: for I am merciful, saith the LORD, and I will not keep anger forever. Only acknowledge thine iniquity, that thou hast transgressed against the LORD thy God, and hast scattered thy ways to the strangers under every green tree, and ye have not obeyed my voice, saith the LORD. Turn, O backsliding children, saith the LORD; for I am married unto you: and I will take you one of a city, and two of a family, and I will bring you to Zion." Add hereunto this blessed promise, <281404>Hosea 14:4,
"I will heal their backsliding, I will love them freely: for mine anger is turned away from him."
If you design to live and not die, it must be by yielding obedience unto this call, and pleading this promise before God, mixing it with faith. Your return must be by the word, <235718>Isaiah 57:18,19. Here lies your great encouragement and direction, herein lieth your only relief. As you value your souls, defer not the duty you are called unto one moment. You know not how soon you may be without the reach of calls and promises; and he that can hear them without stirring up himself in sincerity to comply with them hath made already a great progress towards that length.
Thirdly, As unto those who on these and the like considerations do not only desire but will endeavor also to retrieve themselves from this
570
condition, I shall give no advice at present but this, Be in good earnest. As the prophet speaks in another case, if you will return, "return and come," make thorough work of it. You must do so at one time or another, or you will perish. Why not now? Why, is not this the best season? Who knows but it may be the only time you will have for it? It were easy to multiply all sorts of arguments unto this purpose. Trifling endeavors, occasional resolutions and attempts, like the early cloud and morning dew, shifting with warnings and convictions, by renewed duties, until their impressions are worn out, will ruin your souls. Unless there be universal diligence and permanency in your endeavors, you are undone. "Then shall ye know the LORD, if ye follow on to know him."
But now to return. These things, I say, through our sloth, negligence, and sin, may befall us as unto our spiritually-renewed affections: Their progress in conformity unto spiritual and heavenly things may be slow, imperceptible, yea, totally obstructed for a season; and not only so, but they may fall under decays, and the soul therein be guilty of backsliding from God; but this is that which they are capacitated for by their renovation, this is that which the grace wherewith they are renewed doth lead unto, this is that which, in the diligent use of means, they will grow up unto, whereon our comfort and peace do depend, -- namely, a holy assimilation unto those spiritual and heavenly things which they are set and fixed on, wherein they are renewed and made more spiritual and heavenly every day.
571
CHAPTER 18.
[The state of spiritual affections.]
IT remains only, as unto this head now spoken unto, that we briefly consider what is the state of spiritual affections thus daily exercised and improved. And this we shall do by showing, -- first, What is their pattern; secondly, What is their rule; thirdly, What is their measure, or whereunto they may attain: --
FIRST, The pattern which we ought continually to bear in our eyes, whereunto our affections ought to be conformed, is Jesus Christ and the affections of his holy soul. The mind is the seat of all our affections; and this is that we ought continually to design and endeavor, namely, that the "same mind be in us that was in Christ Jesus," <501405>Philippians 2:5. To have our minds so affected with spiritual things as was the mind of Christ is the principal part of our duty and grace; nor do I think that any man can attain any considerable degree in spiritual mindedness who is not much in the contemplation of the same mind in Christ, 2<470318> Corinthians 3:18. To this purpose ought we to furnish our minds with instances of the holy affections that were in Christ, and their blessed exercise on all occasions. The Scripture makes a full representation of them unto us, and we ought to be conversant in our meditations on them. What glorious things are spoken of his love to God and his delight in him, whence also he "delighted to do his will, and his law was in the midst of his bowels," <194008>Psalm 40:8, -- seated in the throne of his affections! What pity and compassion had he for the souls of men, yea, for the whole human kind, in all their sufferings, pains, and distresses! How were all his affections always in perfection of order, under the conduct of the spirit of his mind! Hence was his selfdenial, his contempt of the world, his readiness for the cross, to do or suffer according to the will of God. If this pattern be continually before us, it will put forth a transforming efficacy to change us into the same image. When we find our minds liable unto any disorders, cleaving inordinately unto the things of this world, moved with intemperate passions, vain and frothy in conversation, darkened or disturbed by the fumes of distempered lusts, let us call things to an account, and ask of ourselves whether this be the frame of mind that was in Christ Jesus. This, therefore, is an evidence
572
that our affections are spiritually renewed, and that they have received some progress in an assimilation unto heavenly things, -- namely, when the soul is delighted in making Christ their pattern in all things.
Secondly, The rule of our affections in their utmost spiritual improvement is the Scripture. And two things are respected in them: -- their internal actings; their exercise in outward ways and means, whereby they are expressed. Of them both the Scripture is the entire rule: --
1. And with respect unto the former, it gives us one general law or rule, that is comprehensive of all others, -- namely, "That we love the LORD our God with all our heart, soul, mind, and strength." The acting of all our affections towards God in the utmost degree of perfection is required of us; that in all instances we prefer and value him above all things; that we inseparably cleave unto him, and do nothing whatever at any time that is not influenced and directed by the love of God. This perfection, as we shall see immediately, is not attainable absolutely in this life; but it is proposed unto us as that which the excellency of God's nature requires, and which the faculties and powers of our nature were created for, and which we ought in all things to design and aim at. But the indispensable obligation of this rule is, that we should always be in a sincere endeavor to cleave unto God continually in all things, to prefer him above all, and delight in him as our chiefest good. When this frame and disposition is habitually fixed in our minds, it will declare and act itself in all instances of duties, on all occasions of trial, when other things put in for a predominant interest in our affections, as they do every day; and if it be not so with us, we shall be at a continual loss in all our ways. This is that which makes us lifeless and heartless in duties, careless in temptations or occasions of them, forgetful of God, when it is impossible we should be preserved from sin without a due remembrance of his holiness. In brief, the want of a predominant love unto God, kept in continual exercise, is the spring of all that unprofitable profession of religion that the world is filled withal.
2. There are outward ways and duties whereby our spiritual affections are expressed. The rule of them also is the Scripture. The way marked out therein is the only channel wherein the stream of spiritual affections doth take its course unto God. The graces required therein are to act themselves by [them]; the duties it prescribes are those which they stir up and
573
enliven; the religious worship it appoints is that wherein they have their exercise. Where this rule hath been neglected, men's religious affections have grown irregular, yea, wild and ungovernable. All the superstitions that the world is filled withal owe their original principally unto men's affections set at loose from the rule of the word. There is nothing so fond, absurd, and foolish, but they have imbondaged the souls of men unto, nothing so horrid and difficult but they have engaged them in. And having once taken unto themselves this liberty, the corrupt minds of men are a thousand times more satisfied than in the regular exercise of them according to the word of God. Hence they will rejoice in such penances as are not without their austerities; in such outward duties of devotion as are troublesome and chargeable; in every thing that hath a show of wisdom in will-worship, and humility, and neglect of the body. Hence will all their affections be more sensibly moved by images and pictures, and a melting devotion be more stirred up in them, than by all the motives and incentives which God proposeth unto them to draw their affections unto himself. Nothing is more extravagant than the affections of men, tinctured with some devotion, if they forsake the rule of the Scripture.
Thirdly, There is considerable concerning them the measure of their attainments, or what, through due exercise and holy diligence, they may be raised unto. Now, this is not absolute perfection: "Not as though I had already attained, either were already perfect, but I follow after," as the apostle speaks, <500312>Philippians 3:12. But there is that attainable which those who pretnd highly unto perfection seem to be strangers unto. And the state of our affections under a due exercise on heavenly things, and in their assimilation unto them, may be fixed on these three things: --
1. An habitual suitableness unto spiritual things upon the proposal of them. The ways whereby spiritual things are proposed unto our minds are various. They are so directly in all ordinances of divine worship; -- they are so indirectly and in just consequence by all the especial providences wherein we are concerned, by our own thoughts and stated meditations; -- they are so by the motions of the Holy Spirit, when he causeth us to "hear a word behind us saying, This is the way, walk ye in it;" by holy converse with others; by all sorts of occurrences. And as the ways of their proposal are various, so the times and seasons wherein a representation of them is made unto us are comprehensive of all, at least are not exclusive of any,
574
times and seasons of our lives. Be the way of their proposal what it will, and whenever be the season of it, if our affections are duly improved by spiritual exercises, they are suited unto them and will be ready to give them entertainment. Hence, or for want hereof, on the other hand, are tergiversations and shiftings in duties, proneness to comply with diversions, all to keep off the mind from closing with and receiving of those spiritual things which it is not suited unto. Wherefore, as unto the solemn way of proposing spiritual things unto our minds which is in and by the ordinances of divine worship, when men have a prevalent loathness to engage in them, or when they are satisfied with an outward attendance on them, but not enabled unto a vigorous stirring up of the inward man unto a holy, affectionate converse with spiritual and heavenly things, it is because they are carnal. When men can receive the fiery darts of Satan in his temptations into their bosoms, and suffer them to abide there, yea, foster and cherish them in thoughts of the lusts that they kindle, but quickly quench the motions of the Spirit stirring them up unto the embracing of heavenly things, they are carnal, and carnally minded. When providences of concernment, in afflictions, trials, deliverances, do not engage the mind unto thoughts of spiritual things, and excite the affections unto the entertainment of them, men are carnal and earthly. When every lust, corruption, or passion, as anger, envy, displeasure, at this or that person or thing, can divert the mind from compliance with the proposal of spiritual things that is made unto it, we are carnal.
It is otherwise when our affections are conformed unto things spiritual and heavenly. Upon every proposal of these, the mind finds a suitableness unto itself, like that which a well-disposed appetite finds unto savory meat. As "the full soul loatheth an honey-comb," so a mind under the power of carnal affections hath an aversion unto all spiritual sweetness. But spiritualized affections desire them, have an appetite unto them, readily receive them on all occasions, as those which are natural unto them, as milk is unto new-born babes.
2. Affections so disposed constantly find a gust, a pleasant taste, a relish, in spiritual things. They do in them "taste that the Lord is gracious," 1<600203> Peter 2:3. To taste of God's goodness, is to have an experience of a savory relish and sweetness in converse and communion with him. And persons whose affections are thus renewed and thus improved do taste a sweet
575
savor in all spiritual things. Some of them, as a sense of the love of Christ, are sometimes as it were too hard for them, and overpower them, until they are "sick of love," and do "rejoice with joy unspeakable and full of glory." Neither is there any of them, however condited with afflictions or mortifications, but is sweet unto them, <202707>Proverbs 27:7. Every thing that is wholesome food, that is good nourishment, though it be but bitter herbs, is sweet to him that is hungry. And when by our affections we have raised up in us a spiritual appetite unto heavenly things, however any of them in their own nature or in their dispensation may be bitter to flesh and blood, -- as are all the doctrines of the cross, -- they are all sweet unto us, and we can taste how gracious the Lord is in them. When the soul is filled with earthly things, the love of this world, or when the appetite is lost by spiritual sickness, or vitiated and corrupted by any prevalent sin, heavenly things are unsavory and sapless, or, as Job speaks, "like the white of an egg, wherein there is no taste." There may be in the dispensation of the word a taste or pleasing relish given unto the fancy, there may be so unto the notional understanding, when the affections find no complacency in the things themselves; but unto them who are spiritually minded unto the degree intended, they are all sweet, savory, pleasant, -- the affections taste them immediately, as the palate doth meat.
3. They are a just repository of all graces, and therein the treasury of the soul. There are graces of the Spirit whose formal direct residence is in the understanding and the will, as faith itself, and therein are all other graces radically comprised; they grow from that root. Howbeit, the most of them have their principal residence in the affections. In them are they preserved secure and ready for exercise on all occasions. And when they are duly spiritual, there is nothing that tends to their growth or improvement, to their cherishing or quickening, which they stand in need of continually, and which God hath made provision for in his word, but they readily receive it, lay it up, keep and preserve it. Hereby they come to be filled with grace, with all graces, -- for there is room in them for all the graces of the Spirit to inhabit, -- and do readily comply with the light and direction of faith unto their exercise. When faith discerns and determines that there is any thing to be done or suffered in a way of duty unto the glory of God, the affections thus disposed do not shut up or stifle the graces that are in them, but carefully offer them unto their proper exercise.
576
These are some of those things which our affections, conformed unto heavenly things, will attain unto. And thus it is with affections spiritually renewed: by being fixed on things spiritual and heavenly, they are more and more conformed unto them, made like them, and become more spiritual and heavenly themselves.
It is not thus with them whose affections have only an occasional change wrought upon them by the means before described, but are not spiritually renewed; yea, on the contrary, such persons do design to debase spiritual things, to bring down heavenly things into a conformity with their affections, which, however changed, are not spiritual, but carnal. To evince this we may observe, --
1. Their affections are under the light and conduct of such notions in the mind and understanding as do not give a clear, distinct representation of them in their own nature unto them: for where they are not themselves spiritually renewed, there the mind itself is carnal and unrenewed; and such a mind "perceiveth not the things of God, neither can do so, because they are spiritually discerned." They cannot be discerned aright in their own beauty and glory, but in and by a spiritual, saving light, which the mind is devoid of. And where they are not thus represented, the affections cannot receive or cleave unto them as they ought, nor will ever be conformed unto them.
2. Those notions in such persons are ofttimes variously influenced and corrupted by fancy and imagination. They are merely "puffed up by their fleshly minds;" that is, they are filled with vain, foolish, proud imaginations about spiritual things, as the apostle declares, <510218>Colossians 2:18,19. And the work of fancy, in a fleshly mind, is to raise up such images of spiritual things as may render them suitable unto natural, unrenewed affections.
3. This, in the progress of it, produceth superstition, false worship, and idolatry; for they are all of them an attempt to represent spiritual things in a way suited unto carnal, unrenewed affections. Hence men suppose themselves to be excited by them unto love, joy, fear, delight in the things themselves, when they all respect that false representation of them whereby they are suited unto them as carnal. These have been the spring of all false worship and idolatry in the Christian world.
577
1. The mind and affections have been changed and tinctured with devotion by some of the means we have before insisted on. Herein they will, one way or other, be exercised about spiritual things, and are ready to receive impressions from any thing that superstition can impose upon them.
2. They are, by error and false information, set at liberty from the only rule of their actings and exercise; that is, the word of God. Men satisfied themselves, that so their affections were engaged about things spiritual and heavenly, it was no matter at all whether the way of their exercise was directed by the Scripture or no. Having thus lost their guide and their way, every "ignis fatuus," every wandering meteor, allures them to follow its conduct into foolish superstitions. Nothing almost is so ridiculous, nothing so horrid and difficult, that they will not embrace under the notion of things spiritual and heavenly.
3. The carnal minds of men, having no proper, distinct apprehensions and notions of spiritual things in their own nature, do endeavor to represent them under such notions and images as may suit them unto their carnal, unrenewed affections; for it is implanted almost indelibly upon them, that the end of all knowledge of spiritual things is to propose them unto the embraces of the affections.
It were easy to manifest that from these three corrupt springs arose that flood of idolatry and false worship which spread itself over the church of Rome, and with whose machinations the minds of men are yet too much replenished.
4. Where it is not thus, yet carnal affections do variously debase spiritual things, to bring them into a conformity with themselves; and this may proceed so far, until men think wickedly that God is altogether like unto themselves. But I shall not insist on these things any farther.
Lastly, Where affections are spiritually renewed, the person of Christ is the center of them; but where they are changed only, they tend unto an end in self. Where the "new man" is put on, "Christ is all, and in all," <510310>Colossians 3:10,11. He is the spring, by his Spirit, that gives them life, light, and being; and he is the ocean that receives all their streams. God, even the Father, presents not himself in his beauty and amiableness as the object of our affections, but as he is in Christ, acting his love in him, 1<620408>
578
John 4:8,9. And as unto all other spiritual things, renewed affections cleave unto them according as they derive from Christ and lead unto him; for he is unto them "all, and in all." It is he whom the souls of his saints do love for himself, for his own sake, and all other things of religion in and for him. The air is pleasant and useful, that without which we cannot live or breathe; but if the sun did not enlighten it and warm it with its beams, if it were always one perpetual night and cold, what refreshment could be received by it? Christ is the "Sun of Righteousness," and if his beams do not quicken, animate, and enlighten, the best, the most necessary duties of religion, nothing desirable would remain in them. This is the most certain character of affections spiritually renewed: They can rest in nothing but in Christ; they fix on nothing but what is amiable by a participation of his beauty; and in whatever he is, therein do they find complacency. It is otherwise with them whose affections may be changed but are not renewed. The truth is, -- and it may be made good by all sorts of instances, -- that Christ, in the mystery of his person and in the glory of his mediation, is the only thing that they dislike in religion. False representations of him by images and pictures they may embrace and delight in; false notions of his present glory, greatness, and power may affect them; a worship of their own devising they may give unto him, and please themselves in it; corrupt opinions concerning his office and grace may possess their minds, and they may contend for them: but those who are not spiritually renewed cannot love the Lord Jesus Christ in sincerity, yea, they have an inward, secret aversation from the mystery of his person and his grace. It is self which all their affections center in, the ways whereof are too long here to be declared.
This is the first thing that is required to render our affections in such a state and condition as that from and by them we may be spiritually minded, -- namely, that they themselves are spiritually and savingly renewed.
The things that remain will admit of a speedy despatch, as I suppose.
579
CHAPTER 19.
[The true notion and consideration of spiritual and heavenly things.]
II. THE second thing required that we may be spiritually minded, as unto
the interest of our affections therein, is, the object of them about which they are conversant and whereunto they do adhere. What this is materially, or what are the spiritual things which our affections are to be set upon, hath been declared already, under the consideration of the objects of our thoughts and meditations, for they are the same; yea, as hath been intimated, the fixing of our affections upon them is the spring and cause of our thoughts about them. But that which we shall now inquire into is, the true notion and consideration of spiritual and heavenly things, that which renders them the formal, proper object of spiritual affections, and is the reason of their adherence unto them; for, as was intimated before, men may have false notions of spiritual things, under which they may like them and embrace them with unrenewed affections. Wherefore we shall inquire into some of those considerations of heavenly things under which affections spiritually renewed do satisfactorily cleave unto them with delight and complacency.
1. And the first is, that as they comprehend God in Christ, and all other things as deriving from him and tending unto him, they have an infinite beauty, goodness, and amiableness in them, which are powerfully attractive of spiritual affections, and which alone are able to fill them, to satisfy them, to give them rest and acquiescency. Love is the most ruling and prevalent affection in the whole soul; but it cannot be fixed on any object without an apprehension, true or false, of an amiableness and desirableness in it, from a goodness suitable unto all its desires.
And our fear, so far as it is spiritual, hath divine goodness for its object, <280305>Hosea 3:5. Unless this be that which draws our hearts unto God and the things of God, in all pretense of love unto him, men do but frame idols to themselves "according to their own understanding," as the prophet speaks, <281302>Hosea 13:2. Wherefore, that our affections may cleave unto spiritual things in a due manner, three things are required: --
580
(1.) That we apprehend and do find a goodness, a beauty, and thence an amiableness and desirableness, in them, <380917>Zechariah 9:17. Many pretend to love God and spiritual things, but they know not why. Why they love other things they know well enough, but why they love God they cannot tell. Many are afraid of him, and suppose they ought to love him, and therefore pretend so to do, though indeed they know they do not; they do but flatter him with their lips, when their hearts are far from him. Some are much affected with the benefits and mercies they receive from him, and suppose that they love him on that account; but this love is no other but what the devil falsely charged Job withal, chapter <180108>1:8-11. Some have delight in the outward modes and rites of divine worship, wherewith they satisfy themselves that they love God and spiritual things, when they only please their own imaginations and carnal minds Many have a traditional apprehension that they ought to love God, they know no reason why they should not, they know it will be ill for them if they do not; and these take it for granted that they do. How few are there who have that spiritual discerning and apprehension of the divine excellencies, that view of the excellency of the goodness and love of God in Christ, as thereby alone to be drawn after him, and to delight in him! yet is this the ground of all sincere, real love unto God. Two things are required that we may apprehend an amiable goodness in any thing, and cleave unto it with sincere affection: --
[1.] A real worth or excellency in itself;
[2.] A suitableness therein unto our condition, state, and desires after rest and blessedness.
The first of these is in God, from what he is in himself; the latter is from what he is unto us in Christ; -- from both he is the only suitable object unto our affections. Under this apprehension do we love God for himself, or for his own sake, but not exclusively unto our own advantage therein; for a desire of union and enjoyment, which is our only advantage, is inseparable from this love.
It may be, some cannot say that a distinct apprehension of these things was the first foundation and cause of their love to God; yet are they satisfied that they do love him in sincerity, with all their souls. And I say it may be so. God sometimes casts the skirt of his own love over the heart
581
of a poor sinner, and efficaciously draws it unto himself, without a distinct apprehension of these things, by a mere sense of the love it hath received. So Elijah passed by Elisha, and cast his mantle upon him, as a transient act; but there was such a communication of virtue thereby that he ran after him, and would not be deferred, though Elijah said, "Go back again; for what have I done to thee?" 1<111919> Kings 19:19,20. When God hath so cast his love on any soul, it follows after him with all its affections. And whereas God may seem at some times to say, "Go back again; for what have I done unto thee?" its answer is, "Lord, whither shall I got I cannot leave thee; my heart is given up unto thee, and shall never be taken from thee."
But I say unto such, and to all others, that if we would have refreshing evidences of our love unto God that it is sincere, if we would have it thrive and flourish, be fervent and constant, we are to exercise ourselves unto the contemplation of the divine goodness, and the suitableness of it unto our souls, in and by Jesus Christ. Nor can we cleave unto any spiritual thing whatever with sincere affection but under these notions of it: -- first, That it hath a real worth or excellency in itself; secondly, That it is suitable and desirable unto us. And it is to be bewailed to see how many walk at random in profession, that know neither what they do nor where they go.
(2.) As we must see a goodness and profitableness in spiritual things absolutely, so as that we may fix our affections on them in a due manner, so we must see it comparatively, with respect unto all other things, which gives them a preference in our affections before and above them all. The trial of love lies in the prevailing degree, -- on more or less. If we love other things, father, mother, houses, lands, possessions, more than Christ, we do not love him at all. Nor is there any equality allowed in this matter, that we may equally love temporal and spiritual things. If we love not Christ more than all these things, we love him not at all. Wherefore, that our affections may cleave unto them in a due manner, we must see an excellency in things spiritual and heavenly, rendering them more desirable than all other things whatever.
With what loving countenances do men look upon their temporal enjoyments! with what tenacious embraces do they cleave unto them! They see that in them which is amiable, which is desirable and suitable unto their affections. Let them pretend what they please, if they see not a
582
greater goodness, that which is more amiable, more desirable, in spiritual things, they love them not in a due manner; it is temporal things that have the rule of their affections. One psalmist prefers "Jerusalem before his chief joy," <19D706>Psalm 137:6. Another affirms that "the law of God's mouth was better unto him than thousands of gold and silver," <19B972>Psalm 119:72.
"More to be desired are the statutes of the LORD than gold, yea, than much fine gold: sweeter also than honey and the honeycomb," <191910>Psalm 19:10.
"For wisdom is better than rubies; and all the things that may be desired are not to be compared to it," <200811>Proverbs 8:11.
This is the only stable foundation of all divine affections. A spiritual view and judgment of a goodness, an excellency in them, incomparably above whatever is in the most desirable things of this world, are required thereunto. And if the affections of many pretending highly to them should come to be weighed in this balance, I fear they would be found light and wanting. However, it is the duty of them who would not be deceived in this matter, -- which is of eternal importance, -- to examine what is that goodness and excellency which is in spiritual things, which they desire in them, upon the account whereof they do sincerely value and esteem them above all things in this world whatever. And let not any deceive themselves with vain words and pretences. Whilst their esteem and valuation of present enjoyments doth evidently engage all their affections, their care, their diligence, their industry, so as that a man of a discerning spirit may even feel them turned into self; whilst they are cold, formal, negligent about spiritual things, -- we must say, "How dwelleth the love of God in them?" Much more when we see men not only giving up the whole of their time and strength, with the vigor of their spirits, but sacrificing their consciences also, unto the attaining of dignities, honors, preferments, wealth, and ease in the world, who know in their own hearts that they perform religious duties with respect unto temporal advantages, I cannot conceive how it is possible they should discern and approve of a goodness and excellency in spiritual things above all others.
(3.) A due consideration is required hereunto, that all spiritual things do proceed from and are resolved into an infinite Fountain of goodness, so as that our affections may absolutely come unto rest and complacency, and
583
find full assured satisfaction in them. It is otherwise as unto all temporal things. Men would very fain have them to be such as might give absolute rest and satisfaction unto all their affections; but they are every one of them so far from it that all of them together cannot compose their minds in rest and peace for one hour. They give sometimes a transport of affections, and seem for a season to have filled the whole soul, so as it hath no leisure to consider their emptiness and vanity: but a little composure of men's thoughts shows that they are but a diversion in a journey or labor; they are no rest. Hence are they called "broken cisterns, that can hold no water." Let a man prize them at the highest rate that it is possible for a rational creature to be seduced into the thoughts of, whereof there have been prodigious instances; let him possess them in abundance, beyond what ever any man enjoyed in this world or his own imagination could beforehand reach unto; let him be assured of the utmost peaceable continuance in the enjoyment of them that his and their natures are capable of, -- yet would he not dare to pretend that all his affections were filled and satisfied with them, that they afforded him perfect rest and peace. Should he do so, the working of his mind every day would convince him of his falsehood and his folly.
But all spiritual things derive from and lead unto that which is infinite; which is therefore able to fill all our affections, and to give them full satisfaction with rest and peace. They all lead us to the Fountain of living waters, the eternal Spring of goodness and blessedness
I do not say that our affections do attain unto this full rest and satisfaction in this life; but what they come short of herein ariseth not from any defect in the things themselves to give this rest and satisfaction, as it is with the whole world, but from the weakness of our affections themselves, which are in part only renewed, and cannot take in the full measures of divine goodness, which in another world they will receive. But whilst we are here, the more we receive them in our minds and souls, the more firmly we adhere unto them, the nearer approaches we make unto our rest and center.
2. Spiritual things are to be considered as they are filled with divine wisdom. I speak not of God himself, whose essential wisdom is one of the most amiable excellencies of his holy nature, but of all the effects of his will and grace by Jesus Christ. All spiritual truths, all spiritual and
584
heavenly things, whereby God reveals and communicates himself unto the souls of men, and all the ways and means of our approach unto him in faith and obedience through Christ Jesus, I now intend. All these are filled with divine wisdom. See 1<460207> Corinthians 2:7; <490310>Ephesians 3:10, 1:8,9. Now, wisdom in itself and in all the effects of it is attractive of rational affections. Most men are brutish in them and their actings, for the most part pouring them out on things fleshly, sensual, and carnal; but where they are at all reduced under the conduct of reason, nothing is so attractive of them, so suited unto them, which they delight in, as that which hath at least an appearance of wisdom. A wise and good man doth command the affections of others; unless it be their interest to hate and oppose him, as commonly it is. And where there is true wisdom in the conduct of civil affairs, sober men cannot but approve of it, like it, delight in it; and men of understanding do bewail the loss of it, since craft, falsehood, treachery, and all sorts of villany, have driven it out of the world. So is divine wisdom attractive of divine, gracious affections. The psalmist declares his admiration of and delight in the works of God, because he hath "made them all in wisdom," <19A424>Psalm 104:24. Those characters of divine wisdom which are upon them, which they are filled with, draw the souls of men into a delightful contemplation of them. But all the treasures, all the glory of this wisdom are laid up and laid forth in the great spiritual things of the gospel, in the mystery of God in Christ, and the dispensation of his grace and goodness unto us by him. The consideration hereof fills the souls of believers with holy admiration and delight, and thereon they cleave unto them with all their affections. When we see there is light in them, and all other things are in darkness, that wisdom is in them, in them alone, and all other things are filled with vanity and folly, then are our souls truly affected with them, and do rejoice in them with joy unspeakable and full of glory.
Unto the most this wisdom of God is foolishness. It was so of old, as the apostle testifieth, 1<460123> Corinthians 1:23,24; and so it continues yet to be. And therefore is the mystery of the gospel despised by them; they can see neither form nor comeliness in it for which it should be desired. Nor will ever any man have sincere spiritual affections unto spiritual things who hath not a spiritual view of the wisdom of God in them.
585
This is that which attracts our souls by holy admiration unto unspeakable delight. And the reason why men do so generally decline from any love unto the gospel, and lose all satisfaction in the mystery of it, is because they are not able to discern that infinite wisdom which is the spring, life, and soul of it. When our minds are raised unto the admiration of this wisdom in divine revelations, then will our affections cleave unto the things that are revealed.
3. The acting of our affections in their adherence unto spiritual things is perfective of our present state and condition. That which of all other things doth most debase the nature of man, wherein it makes the nearest approaches unto brutality, yea, whereby it becomes in some respects more vile than the nature of beasts, is the giving up of the affections unto things sensual, unclean, base, and unworthy of its more noble principles. Hence are men said to "debase themselves unto hell," <235709>Isaiah 57:9. And their affections do become vile, so as that their being under the power of them is an effect of revenging justice, punishing men for the worst of sins, <450126>Romans 1:26. There is nothing more vile, nothing more contemptible, nothing more like to beasts in baseness and to hell in punishment, than is the condition of them who have enslaved their nature unto brutish, sensual affections. I say, vile affections, fixed on and cleaving unto sensual objects, do debase the nature of man, and do both corrupt and enslave all the more noble faculties of it; the very consciences and minds of men are defiled by them. If you see a man whose affections are set inordinately on any thing here below, it is easy to discern how he goes off from his native worth, and debaseth himself therein.
But the fixing of spiritual affections on spiritual objects is perfective of our present state and condition; not that we can attain perfection by it, but that therein our souls are in a progress towards perfection. This may be granted. Look, how much vile affections, fixed on and furiously pursuing things carnal and sensual, do debase our nature beneath its rational constitution, and make it degenerate into bestiality; so much spiritual affections, fixed on and cleaving unto things spiritual and heavenly, do exalt our nature above its mere natural capacity, making an approach unto the state of angels and of just men made perfect. And as brutish affections, when they have the reins, as they say, on their necks, and are pursued with delight and greediness, do darken the mind, and disturb all the rational
586
powers of the soul (for "whoredom and wine and new wine take away the heart," as the prophet speaks, and wickedness altereth the understanding): so holy affections fixed on spiritual things do elevate, raise, and enlighten the mind with true wisdom and understanding; for the "fear of the LORD, that is wisdom, and to depart from iniquity, that is understanding.'' And again, as the power of vile affections fills the soul and conscience with tumult, disorder, fear, and shame, where men are not utterly profligate, so as that the minds, thoughts, and consciences of persons under their power is a very hell for confusion and troubles: so spiritual affections, duly exercised on their proper objects, do preserve all things in order in the whole soul; they are life and peace. All things are quiet and secure in the mind; there is order and peace in the whole soul, in all its faculties and all their operations, whilst the affections are in a due prevailing manner fixed upon the things that are above. Hence many persons, after great turmoilings in the world, after they have endeavored by all means to come to rest and satisfaction therein, have utterly renounced all concernment in earthly things, and betaken themselves unto the contemplation of things above, and that only. Many of them, I confess, were mistaken as to the practical part of their devotions, having various superstitions imposed on their minds by the craft of others; but they missed it not in the principle that tranquility of mind was attainable only in setting our affections on things above. <590401>James 4:1,
"From whence come wars and fightings among you? come they not hence, even of your lusts that war in your members?"
-- "Whence are all the disorders in your minds, your vexations and disquietments, your passions, breaking forth sometimes into unseemly brawlings? are they not from hence," (the question is put unto yourselves and your own consciences,) "namely, from your lusts, -- that is, the disorderly affections that tumultuate in you? Do but search yourselves, and you will quickly see whence all your troubles and disquietments do arise. Your lusts, or corrupt and inordinate affections, do war in you, continually inclining you to things earthly or sensual." Hence many are best and most at quiet when they are in the world, worst when at home in their families; but never are they in such confusion as when they are forced to retire into themselves.
587
The due exercise of our affections on heavenly things hath quite another tendency and effect. It so unites the mind unto them, it so bringeth them unto it, and gives them such a subsistence in it, as that all the powers and faculties of it are in a progress towards their perfection. See 2<470701> Corinthians 7:1. True wisdom and understanding, with soundness of judgment in eternal things in the mind, holiness in the affections themselves, liberty in the will, power in the heart, and peace in the conscience, do in their measures all ensue hereon. Whatever tastes we may have of these things, whatever temporary experience we have of them, they will not flourish in us, they will not abide with us in any constancy, unless we are thus spiritually minded.
4. In the future enjoyment of the present objects of our spiritual affections doth our eternal blessedness consist. All men who are convinced of a future eternal condition do desire, when they depart hence, to enter into blessedness and glory. Howbeit, what that blessedness is, even as unto the general nature of it, they know nothing at all; and if they did, they would not know how to desire it: for heaven or blessedness is nothing but the full enjoyment of what we are here to love and delight in above all, of that which is the object of our affections as spiritually renewed Herein have they neither interest nor concern. But this is that which giveth life unto the affections of believers; they know that in the enjoyment of God in Christ their eternal blessedness doth consist. How this is their happiness and glory, how it will give them an everlasting, overflowing satisfaction and rest, they understand in the first-fruits of it which they here receive. And this is the ultimate object of their affections in this world, and they go forth unto all other spiritual things in order hereunto. The more, therefore, their affections are fixed on them, the more they are kept up unto that due exercise, the nearer approaches they make unto this blessed state. When their minds are possessed with this persuasion, when it is confirmed in them by daily experience of that sweetness, rest, and satisfaction, which they find in cleaving unto God with fervent love and delight, in vain shall any other objects rise up in competition to draw them off unto themselves. The more we love God, the more like we are unto him, and the more near the enjoyment of him.
588
CHAPTER 20.
[The application of the soul unto spiritual objects.]
III. HAVING considered the nature of spiritual affections as renewed by
grace, and those notions of their objects under which they cleave unto them, it remains only that we inquire into the way of the soul's application of itself unto those objects by its affections, which belongs also unto our being spiritually minded; and I shall give an account hereof in some few particulars, with brief observations on them: --
1. It is required that our adherence unto all spiritual things with love and delight be firm and stable. The affections are the powers and instruments of the soul, whereby it makes application unto any thing without itself, and cleaves unto it. This is their nature and use with reference unto things spiritual. Transient thoughts of spiritual things, with vanishing desires, may rise out of present convictions, as they did with them who cried out unto our Savior, "Lord, evermore give us this bread," and immediately left him. Such occasional thoughts and desires axe common unto all sorts of men, yea, the worst of them: "Let me die the death of the righteous, and let my end be like his!" Fading satisfaction, with joy and delight, do often befall men in their attendance on the word, who yet never come to have it rooted in their hearts.
There are sundry things wanting unto the sincerity of these affections: --
(1.) Those in whom they are never had a clear spiritual view of the things themselves in their own nature which they pretend to be affected withal.
(2.) They have not a sincere love unto them and delight in them for their own sakes, but are only affected with some outward circumstances and concernments of them.
(3.) They find not a suitableness in them unto the ruling principles of their minds. They do not practically, they cannot truly say, "The yoke of Christ is easy, and his burden is light; his commandments are not grievous;" or, with the psalmist, "O how love I thy law!"
589
(4.) Their affections are transient, unstable, vanishing, as unto their exercise and operations. They are on and off; now pleased and anon displeased; earnest for a little while, and then cold and indifferent. Hence the things which they seem to affect have no transforming efficacy upon their souls; they dwell not in them in their power.
But where our affections unto spiritual things are sincere, where they are the true, genuine application of the soul and adherence unto them, they are firm and stable; love and delight are kept up unto such a constant exercise as renders them immovable. This is that which we are exhorted unto, 1<461558> Corinthians 15:58, "Therefore, my beloved brethren, be ye steadfast, unmovable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord." Transient affections, with their occasional operations, deceive multitudes; ofttimes they are as pregnant in their actions as those that are most sincere; and many effects, in joys, in mournings, in complaints, they will produce, especially when excited by any outward affliction, sickness, and the like; -- but their goodness is like the early cloud or morning dew. Let none, therefore, please themselves with the operations of transient affections with respect unto spiritual things, be they never so urgent, or so pleasant, or so frequent in their returns; those that are sincere are at all times firm and stable.
2. That the soul do find a spiritual relish and savor in the things which it so adheres unto. The affections are the palate of the soul, whereby it tastes of all things which it receiveth or refuseth, and it will not long cleave unto any thing which they find not a savor and relish in. Something was spoken before of that sweetness which is in spiritual things, and the taste of them consists in a gracious sense of their suitableness unto the affections, inclinations, and dispositions of the mind. Hence they have no relish unto men of carnal minds. Whoever, therefore, would know whether his affections do sincerely adhere unto spiritual things, let him examine what relish, what sweetness, what savor he findeth in them. When he is pleased with them, as the palate with suitable and proper food, when he finds that he receives nourishment by them in the inward man, then doth he adhere unto them in a due manner.
This spiritual taste is the ground of all experience. It is not what we have heard or understood only, but what we have tried and tasted, whereof we
590
have experience. This makes us long for what we have formerly enjoyed, and strengthens faith as unto what we pray for and expect
In every darkness, in every damp of spirit, under every apprehension of deadness, or the withdrawing of the sense of divine love, the soul knoweth what it wants and what it doth desire. "Oh!" saith such an one, "that it were now with me as in former days. I know he who then gave me such refreshing tastes of his own goodness, who made every thing of himself sweet and pleasant unto me, can renew this work of his grace towards me; he can give me a new spiritual appetite and relish, he can make all spiritual things savory unto me again."
As a man under a languishing sickness, or when he is chastened with strong pain, so as that his soul abhorreth bread and his daily meat, can remember what appetite he had, with what gust and relish he was wont to take in his food in the days of his health, which makes him to know that there is such a condition, and to desire a return unto it; so is it with a sin-sick soul. It can find no relish, no gust, no sweetness, in spiritual things; he finds no savor in the bread of the word, nor any refreshment in the ordinances of the gospel, which yet in themselves are daily meat, "a feast of fat things, and of wine well refined:" yet doth it remember former days, when all these things were sweet unto him; and if he have any spark of spiritual life yet remaining, it will stir him up to seek with all diligence after a recovery. How is it with you who are now under spiritual decays, who find no taste or relish in spiritual things, unto whom the word is not savory, nor other ordinances powerful? Call to mind how it hath been with you in former days, and what ye found in these things: "If so be," saith the apostle, "that ye have tasted that the Lord is gracious." If you have not, it is to be feared that you have never yet had the least sincere love unto spiritual things; for where that is, it will give a spiritual relish of them. If you have, how is it you can give yourselves rest one moment without an endeavor after the healing of your blacksliding?
3. It is required that our affections be so set on spiritual things as to be a continual spring of spiritual thoughts and meditations. No man can be so forsaken of reason as to suppose that he hath any sincere affection for what he thinks little on or not at all, or that he can have a true affection for any thing which will not stir up and ingenerate in him continual thoughts
591
about it. Let men try themselves as unto their relations, or their enjoyments, or the objects of their predominant lusts, and they will find how things are stated in their own minds. And, therefore, whereas all men pretend to love God, and Christ, and the ways of God, and yet know in their own hearts that they little think of them or meditate upon them, both their pretense and religion is vain. Where our affections are duly placed on heavenly things, so as that we are indeed spiritually minded, they will be a constant spring of spiritual thoughts and meditations. But this also hath been before spoken unto.
4. When our affections are thus applied unto spiritual things, they will be prevalent and victorious against solicitations unto the contrary, or allurements to draw them off unto any other objects. The work of all our spiritual adversaries is to solicit and tempt our affections, to divert them from their proper object. There are some temptations of Satan that make an immediate impression on the mind and conscience. Such are his injection of diabolical, blasphemous thoughts concerning God, his being, nature, and will; and the distresses which he reduceth men unto in their consciences through darkness and misrepresentations of God and his goodness. But the high road and constant practice of all our spiritual adversaries, is by the solicitation of our affections unto objects that are in themselves, or in the degree of our affection towards them, evil and sinful. Of the first are all sensual pleasures of the flesh, as drunkenness, uncleanness, gluttony, chambering and wantonness, with all sorts of sensual pleasures. Of the latter is all our inordinate love unto self, our families, and the whole world, or the things of it. Unto this end every thing in the whole world that may make provision for lust is made use of. Herein consists the nature and efficacy of most of those temptations which we have to conflict withal. Solicitations they are of our affections, to draw them off from things spiritual and heavenly and to divert them unto other things. Hereby do our enemies endeavor to beguile us, as the serpent beguiled Eve, with fair and false representations of other beloveds, that our hearts be not preserved as a chaste virgin in all their affections for Christ.
And it is almost incredible how apt we are to be beguiled by the specious pretenses wherewith we are solicited.
592
That our affections, in the degree treated about, -- suppose of love unto the world and the things of it, -- are lawful and allowable, is one of the sophisms and artifices wherewith many are deluded. Hereon, provided they run not out into scandalous excesses, they approve of themselves in such a worldly frame of mind, and acting according unto it, as renders them fruitless, useless, senseless, and is inconsistent with that prevailing adherence of affections unto spiritual things that ought to be in us. Others are deluded by a pretense that it is in one instance only they would be spared; it is but this or that object they would give out the embraces of the affections unto, in all other things they will be entire for God: the vanity of which pretense we have spoken unto before. Others are ruined by giving place unto their solicitations with respect unto any one affection whatever; as suppose it be that of fear. In times of danger for profession, multitudes have lost all their affection unto spiritual things through a fear of losing that which is temporal, as their lives, their liberties, their goods, and the like. When once Satan and the world have gotten, as it were, the mastery of this affection, or a prevalent interest in it, they will not fail to draw all others into a defection from Christ and the gospel. "He that loveth his life shall lose it."
Wherefore, it is no ordinary nor easy thing to preserve our affections pure, entire, and steady, in their vigorous adherence unto spiritual things, against all these solicitations. Watchfulness, prayer, faith in exercise, and a daily examination of ourselves, are required hereunto. For want of a due attendance unto these things, and that with respect unto this end, -- namely, the preservation of our spiritual affections in their integrity, -- many, even before they are aware, die away as to all power and vigor of spiritual life.
5. Affections thus fixed upon things spiritual and heavenly will give great relief against the remainders of that vanity of mind which believers themselves are ofttimes perplexed withal; yea, I do not know any thing that is a greater burden unto them, nor which they more groan for deliverance from. The instability of the mind, its readiness to receive impressions from things vain and useless, the irregularity of their thoughts, are a continual burden unto many. Nothing can give the soul any relief herein, nothing can give bounds unto the endless variety of foolish imaginations, nothing can dry up the springs from whence they arise, or
593
render the soil wherein they grow barren as unto their production and maintenance, but only the growth of spiritual affections, with their continual vigorous actings on heavenly things; for hereby the heart and mind will be so united unto them (that which the psalmist prays for, <198611>Psalm 86:11), as that they will not be ready to depart from them, and give entertainment unto vain, empty, foolish imaginations. Thoughts of other things, greater and better than what this world can contain, will be continually arising in the mind, not to be laid aside by any solicitations of vanity: for he that is wise cannot but know and consider that the spiritual things which it exerciseth its thoughts about have substance in them, are durable, profitable, always the same; that the advantage, peace, rest, riches, and reward of the soul, lieth in them; but other imaginations, which the foolish mind is apt to give entertainment unto, are vain, empty, fruitless, and such as end in shame and trouble.
Again; the vanity of the mind in an indulgence unto foolish imaginations ariseth from, or is animated and increased by, that gust and relish which it finds in earthly things and enjoyment of them, whether lawful or unlawful. Hence on all occasions, yea, in holy duties, it will be ready to turn aside and take a taste of them, and sometimes to take up with them: like a tippling traveler, who, though he be engaged in a journey on the most earnest occasion, yet he cannot but be bibbing here and there as he passes by, and it may be, at length, before he comes to his journey's end, lodgeth himself in a nasty ale-house. When men are engaged in important duties, yet if they always carry about them a strong gust and relish of earthly things, they will ever and anon in their thoughts divert unto them, either as unto such real objects as they are accustomed unto, or as unto what present circumstances do administer unto corrupt affections, or as to what they fancy and create in their own minds; and sometimes, it may be, after they have made them a few short visits, they take up with them, and lose wholly the work they were engaged in. Nothing, as was said, will give relief herein but the vigorous and constant exercise of our affections on heavenly things; for this will insensibly take off that gust and relish which the mind hath found in things present, earthly, and sensual, and make them as a sapless thing unto the whole soul They will so place the cross of Christ, in particular, on the heart as that the world shall be crucified unto
594
it, losing all that brightness, beauty, and savor, which it made use of to solicit our minds unto thoughts and desires about it.
Moreover, this frame of spirit alone will keep us on our watch against all those ways and means whereby the vanity of the mind is excited and maintained. Such are the wandering and roving of the outward senses. The senses, especially that of the eye, are ready to become purveyors to make provision for the vanity and lusts of the mind. Hence the psalmist prays, "Turn away mine eyes from beholding vanity." If the eyes rove after vain objects the mind will ruminate upon them. And another affirms that he had "made a covenant with his eyes," to preserve them from fixing on such objects as might solicit lust or corrupt affections. And it were a useful labor, would this place admit of it, to discover the ready serviceableness of the outward senses and members of the body unto sin and folly, if not watched against, <450613>Romans 6:13,19. Of the same nature is the incessant working of the fancy and imagination, which of itself is evil continually and all the day long. This is the food of a vain mind, and the vehicle or means of conveyance for all temptations from Satan and the world. Besides, sundry occasions of life and conversation are usually turned or abused unto the same end, exciting and exercising of the vanity of the mind. Wherever our affections are fixed on spiritual things, our mind will constantly be under a warning or charge to keep diligent watch against all those things whereby that vanity which it so abhorreth, which it is so burdened withal, is maintained and excited. Nor without this prevalency in the mind will ever a work of mortification be carried on in the soul, <510302>Colossians 3:2, 4, 5.
595
CHAPTER 21
[Spiritual mindedness life and peace.']
HAVING declared wherein this duty of being "spiritually minded" doth consist, that which remains, in compliance with the text from whence the whole is educed, is to manifest how it is "life and peace," which is affirmed by the apostle. This shall be done with all brevity, as having passed through that which was principally designed.
And two things are we to inquire into: --
I. What is meant by "life and peace."
II. In what sense to be "spiritually minded" is both of them.
I. 1. That spiritual life whereof we are made partakers in this world is
threefold, or there are three gospel privileges or graces so expressed: --
(1.) There is the life of justification. Therein the just by faith do live, as freed from the condemnatory sentence of the law. So "the righteousness of one cometh" on all that believe "unto justification of life," <450518>Romans 5:18. It gives unto believers a right and title to life; for "they that receive the abundance of grace and of the gift of righteousness shall reign in life by one, Christ Jesus," verse 17. This is not the life here intended, for this life depends solely on the sovereign grace of God by Jesus Christ, and the imputation of his righteousness unto us, unto pardon, the right to life and salvation.
(2.) There is a life of sanctification. As life in the foregoing sense is opposed unto death spiritual as unto the guilt of it and the condemnatory sentence of death wherewith it was accompanied, so in this it is opposed unto it as unto its internal power on and efficacy in the soul, to keep it under an impotency unto all acts of spiritual life, yea, an enmity against them. This is that life wherewith we are "quickened" with Christ Jesus, when before we were "dead in trespasses and sins," <490201>Ephesians 2:1-5. Of this life the apostle treats directly in this place [Romans 8]; for having in the first four verses of the chapter declared the life of justification in the
596
nature and causes of it, in the following he treats of death spiritual in sin, with the life of sanctification, whereby we are freed from it.
And to be spiritually minded is this life in a double sense: --
[1.] In that it is the principal effect and fruit of that life. The life itself consists in the infusion and communication of a principle of life, -- that is, of faith and obedience, -- into all the faculties and powers of our soul, enabling us to live unto God. To be spiritually minded, which is a grace whereunto many duties do concur, and that not only as to the actings of all grace in them, but as unto the degree of their exercise, cannot be this life formally; but it is that wherein the power of this principle of life doth in the first and chiefest place put forth itself. All actings of grace, all duties of obedience, internal and external, do proceed from this spring and fountain. Nothing of that kind is acceptable unto God but what is influenced by it and is an effect of it. But it principally puts forth its virtue and efficacy in rendering our minds spiritual; which if it effect not, it works not at all, -- that is, we are utterly destitute of it. The next and immediate work of the principle of life in our sanctification is to renew the mind, to make it spiritual, and thereon gradually to carry it on unto that degree which is here called being spiritually minded.
[2.] It is the proper adjunct and evidence of it. Would any one know whether he be spiritually alive unto God with the life of sanctification and holiness? The communication of it unto him being by an almighty act of creating power, <490210>Ephesians 2:10, it is not easily discernible, so as to help us to make a right judgment of it from its essence or form; but where things are themselves indiscernible, we may know them from their proper and inseparable adjuncts, which are therefore called by the names of the essence or the form itself. Such is this being spiritually minded with respect unto the life of sanctification; it is an inseparable property and adjunct of it, whereby it infallibly evidenceth itself unto them in whom it is, In these two respects it is the life of sanctification.
(3.) "Life" is taken for the comforts and refreshments of life. So speaks the apostle, 1<520308> Thessalonians 3:8, "Now we live, if ye stand fast in the Lord;" -- " Now our life will do us good; we have the comforts, the refreshments, and the joys of it." "Non est vivere, sed valere vita." The comforts and satisfactions of life are more life than life itself. It is "life;"
597
that is, that which makes life to be so, bringing in that satisfaction, those refreshments unto it, which make it pleasant and desirable. And I do suppose this is that which is principally intended in the words of the apostle. It is "life," a cheerful joyous life, a life worth the living. In explication and confirmation whereof it is added that it is "peace" also.
2. "Peace" is twofold: --
(1.) General and absolute; that is, peace with God through Jesus Christ, which is celebrated in the Scripture, and which is the only original spring and fountain of all consolation unto believers, -- that which virtually contains in it every thing that is good, useful, or desirable unto them. But it is not here precisely intended. It is not so as to the immediate ground and cause of it, which is our justification, not our sanctification: <450501>Romans 5:1, "Being justified by faith, we have peace with God." So Christ alone is "our peace," as he who hath "made peace through the blood of his cross," <490214>Ephesians 2:14,15, <510120>Colossians 1:20. Hereof our being spiritually minded is no way the cause or reason; only it is an evidence and pledge of it, as we shall see. [Nor is it so] as unto the formal nature of it. Peace with God through the blood of Christ is one thing, and peace in our minds through a holy frame in them is another. The former is communicated unto us by an immediate act of the Holy Spirit dwelling in us, <450505>Romans 5:5; the latter is an effect on our minds, begun and gradually carried on by the duties we have before at large declared. The immediate actings of the Holy Spirit, in sealing us, witnessing unto our adoption, and being an earnest of glory, are required unto the former; our own sedulity and diligence in duties, and in the exercise of all grace, are required unto the latter.
(2.) "Peace" is taken for a peculiar fruit of the Spirit, consisting in a gracious quietness and composure of mind in the midst of difficulties, temptations, troubles, and such other things as are apt to fill us with fears, despondencies, and disquietments. This is that which keeps the soul in its own power, free from transports by fears or passions, on all the abiding grounds of gospel consolation; for although this be a peculiar especial grace, yet it is that which is influenced and kept alive by the consideration of all the love of God in Christ, and all the fruits of it.
And whereas "peace" includes, in the first notion of it, an inward freedom from oppositions and troubles, which those in whom it is are outwardly
598
exposed unto, there are two things from which we are secured by this peace, which is an effect of being spiritually minded: --
[1.] The first is offenses. There is nothing of whose danger we are more warned in the gospel than of offenses. "Woe to the world," saith the Savior, "because of offenses!" All ages, all times and seasons, are filled with them, and they prove pernicious and destructive to the souls of many. Such are the scandalous divisions that are among Christians. The endless differences of opinions and diversity of practices in religion and the worship of God; the falls and sins of professors, the fearful end of some of them; the reproaches that are cast on all that engage into any peculiar way of holiness and strictness of life; with other things of the like nature, -- whereby the souls of innumerable persons are disquieted, subverted, or infected, -- are to be reckoned unto this head. Against any hurtful or noxious influence on our minds from these things, against disquietments, dejections of spirit, and disconsolations, are we secured by this peace. So the psalmist assures us: <19B9165>Psalm 119:165,
"Great peace have they which love thy law: and nothing shall offend them."
The law, or the word of God, is the only way of the revelation of God and his will unto us, and the only outward way and rule of our converse and communion with him. Wherefore, to love the law is the principal part of our being heavenly minded, yea, virtually that which comprehends the whole. To such as do so, nothing, none of those things before mentioned, nor any other of the like nature, shall be an offense, a stumbling-block, or cause of falling into sin. And the reason is, because they have such an experience in themselves of the truth, power, efficacy, and holiness, of the gospel, as that the miscarriages of men under a profession of it shall never be unto them an occasion of falling, or being offended at Christ. And I look upon it as a sign of a very evil frame of heart, when men are concerned in the miscarriages of some that have made profession, whereby they are, it may be, damaged in their outward concerns, so as that they are surprised into reflections on that religion which they profess, professing the same themselves.
[2.] The second is afflictions, persecutions, and sufferings of all sorts. It is known by all (it were well if it were not so well known) what
599
disquietments, dejections, and disconsolations, these things are apt to fill the minds of men withal; what fears, troubles, sorrows, they reflect upon them. Against all these effects of them, this peace intended gives us security. It makes us to preserve a peaceable, yea, a joyous life in our conflict with them. See <431633>John 16:33.
Both these, as here joined together, "life and peace," do comprise a holy frame of heart and mind, wherein the souls of believers do find rest, quietness, refreshment, and satisfaction in God, in the midst of temptations, afflictions, offenses, and sufferings. It is the soul's composure of itself in God, in his love in Christ Jesus, so as not greatly to be put out of order, or to be cast down with any thing that may befall it, but affords men cheerfulness and satisfaction in themselves, though they walk sometimes in the valley of the shadow of death. Such persons have that in them, abiding with them, which will give them life and peace under all occurrences.
II. Our next inquiry is, how this "spiritual mindedness" is "life and
peace," or what it contributes unto them, how it produceth the frame of heart and mind so expressed. And this it doth several ways: --
1. It is the only means on our part of retaining a sense of divine love. The love of God, in a gracious sense of it, as shed abroad in our hearts by the Holy Ghost, is the first and only foundation of all durable comforts, such as will support and refresh us under all oppositions and distresses, -- that is, of life and peace in our souls, in any condition. This God communicates by an act of sovereign grace, for the most part without any preparation for it in ourselves: "He createth the fruit of the lips; Peace, peace." But although divine love be in itself unchangeable and always the same, yet this sense of it may be lost, as it was in David, when he prayed that God would "restore unto him the joy of his salvation," <195112>Psalm 51:12; and so many others have found it by woful experience. To insist upon all that is required on our part that we may retain a gracious, refreshing sense of divine love, after it is once granted unto us, belongs not unto my present purpose; but this I say, there is not any thing wherein we are more concerned to be careful and diligent in than as unto what belongs to that end. For men who, by a mere act of sovereign grace, have tasted herein of the goodness of God, who have had the consolation and joys of it, to be
600
negligent in the keeping and preserving it in their souls, is a provocation that they will at one time or other be sensible of. There is nothing doth more grieve the Holy Spirit than to have his especial work, whereby he seals us unto the day of redemption, neglected or despised; and it argues a mighty prevalency of some corruption or temptation that shall cause men willingly and by their own sloth to forfeit so inestimable a grace, mercy, and privilege; and it is that which there are but few of us who have not reason to bewail our folly in. Every intimation of divine love is an inestimable jewel, which, if safely treasured up in our hearts, adds unto our spiritual riches; and being lost will at one time or another affect us with sorrow.
And I am afraid that many of us are very negligent herein, unto the great prejudice of our souls and spiritual state. Many of such intimations are given us by the Holy Ghost through the word, which we take little notice of. Either we know not the voice of Christ in them, or do not hearken unto him in a due manner, or refuse a compliance with him, when we cannot but know that he speaks unto us. See <220502>Song of Solomon 5:2,3. Or if we receive any impressions of a gracious sense of divine love in them, we quickly lose them, not knowing how much the life of our souls is concerned therein, and what use of them we may have in our following temptations, trials, and duties.
Now, the great means of retaining a sense of the love of God, which is the only spring of life and peace unto our souls, is this grace and duty of being spiritually minded. This is evident from the very nature of the duty; for, --
(1.) It is the soul's preserving of itself in a frame meet to receive and retain this sense of God's love. What other way can there be on our part, but that our minds, which are so to receive it and retain it, be spiritual and heavenly, always prepared for that holy converse and communion with himself which he is pleased to grant us through Jesus Christ. And, --
(2.) It will fix our thoughts and affections upon the grace and love of God, in communicating such an inestimable mercy unto us as is a sense of his love; which is the only means for the preservation of a relish of it in our hearts. He who is in this frame of mind will remember, call over, and ruminate upon, all such gracious pledges of divine favor, as David is often
601
remembering and calling over what he received in such places as in the "land of the Hermonites and at the hill Mizar," Psalm 42. This is the great way whereby this treasure may be preserved.
(3.) A person so minded, and he alone, will have a due valuation of such intimations and pledges of divine love. Those who are full of other things, whose affections cleave unto them, do never esteem heavenly mercies and privileges as they ought. "The full soul loatheth an honey-comb." And God is well pleased when a high valuation is put upon his kindness, as he is greatly provoked by the contrary frame; which, indeed, nothing but infinite patience could bear withal. It is a high provocation of God, when men are regardless of and unthankful for outward, temporal mercies, -- when they receive them and use them as if they were their own, that they were lords of them, at least that they are due unto them. Much more is he provoked with our regardlessness of the least of those mercies which are the peculiar purchase of the blood of his Son, and the effects of his eternal love and grace. He alone who is spiritually minded valueth, prizeth, and lays up these inestimable jewels in a due manner.
(4.) Such persons only know how to use and improve all communications of a sense of divine love. These things are not granted unto us to lie by us without any use of them. They are gracious provisions wherewith we are furnished to enable us unto all other duties, conflicts, and trials. On all occasions are they to be called over for our spiritual relief and encouragement. Hereby are they safely retained: for in the due improvement of them they grow more bright in our minds every day, and are ready for use; in which posture they are safely preserved. But these things will yet be farther manifest in the instances that ensue.
2. This frame of mind casts out all principles and causes of trouble and disquietment, which are inconsistent with life and peace. There are in us by nature principles of contrariety and opposition unto spiritual life and peace, with sundry things whose abode and prevalency in us is inconsistent with them. I shall give only one or two instances hereof: --
(1.) It will cast out all "filthiness and superfluity of naughtiness" from our minds. Without this we can receive no benefit by the means of grace, nor perform any duty in a right manner, <590127>James 1:27. This is that which stands in direct, immediate opposition and contrariety unto our being
602
spiritually minded, so as they can have no consistency in the same person; and they expel one another like heat and cold. And where there is this "filthiness and superfluity of naughtiness," there is neither life nor peace. Unclean lusts of the flesh or of the spirit, working, tumultuating, acting themselves in the minds of men, will not suffer either the life of holiness to flourish in them or any solid peace to abide with them. The soul is weakened by them as unto all spiritual actings, and made like "the troubled sea, that cannot rest, whose waters cast up mire and dirt." Where they are absolutely predominant, there is a hell within of darkness, confusion, and enmity against God, preparing men for a hell of punishment without unto eternity. And according as they remain or have any prevalency in us, so are spiritual life and peace impaired and obstructed by them. Now, the very nature of this grace and its universal exercise is suited to the casting out of all the relics of this "filthiness and superfluity of naughtiness." It brings in a principle into the mind directly contrary unto that from whence they do proceed. All the actings of it which we have described lie in direct tendency unto the extirpation of these causes of filthiness which ruin life and peace; nor will they by any other way be cast out. If the mind be not spiritual, it will be carnal; if it mind not things above, it will fix itself inordinately on things below.
(2.) That disorder which is by nature in the affections and passions of the mind, which is directly opposite unto spiritual life and peace, is cast out or cured hereby. It is a blessed promise of the times of the new testament, of the kingdom and rule of Christ, that, through the efficacy of gospel grace,
"the wolf shall dwell with the lamb, and the leopard shall lie down with the kid," <231106>Isaiah 11:6.
Persons of the most intemperate and outrageous passions shall be made meek and lowly. Where this is not in some measure effected, according unto the degrees of the prevalency of such passions in us, we have not been made partakers of evangelical grace. It were an easy task to demonstrate how the disorder of our affections and passions is destructive of spiritual life and peace. The contrariety that is in them, and contradiction unto one another, their violence, impetuousness, and restlessness, their readiness to receive and take in provocations on all
603
occasions, and frequently on none at all but what imagination presents unto them, are sufficient evidences hereof.
Can we think that life and peace do inhabit that soul wherein anger, wrath, envy, excess in love unto earthly things, do dwell, and on all occasions exert themselves? there where there is a continual tumult, fighting, and rebellion, as there is where the passions of the mind are not under the conduct of reason or of grace?
The nature and principal effect of this spiritual mindedness is, to bring all the affections and passions of our minds into that holy order wherein they were created. This was that uprightness wherein God made us, -- namely, the whole blessed order of all the powers, faculties, and affections of our souls, in all their operations, in order unto our living unto God. And this is restored unto us by this grace, this duty of being spiritually minded. And wherein it falls short of that perfection which we had originally (for the remainders of that disorder which befell us by sin will still in part continue), it is recompensed by the actings of that new principle of gospel grace which is exercised in it; for every act of our affections towards God in the power of grace exceeds, and is of another nature, above that we could do or attain unto in the state of nature uncorrupted. Hereby are life and peace brought into our souls, and preserved in them.
3. It is that whereby our hearts and minds are taken off from the world, and all inordinate love thereunto. Where this is in a prevalent degree, there is neither life nor peace; and every excess in it both weakens spiritual life and disturbs, yea, destroys, all solid spiritual peace. I have occasionally spoken unto it before, as also of the way whereby our minding of the things that are above in a due manner doth deliver and preserve our souls from the snares of it. And if we diligently examine ourselves, we shall find that, in our inordinate affections and cleaving unto these things, the principal causes why we thrive no more in the power of spiritual life, and whence we meet with so many disquietments and dejections of spirit, unto the disturbance of our peace and rest in God, are from hence; for there is no grace which is not impaired by it in its nature, or not obstructed by it in its exercise. Wherefore, "to be spiritually minded is life and peace," because it subdues and expels that inordinate love unto present things which is destructive of them both and inconsistent with them.
604
4. It preserves the mind in a due and holy frame in the performance of all other duties. This also is indispensably required unto the preservation of life and peace, especially unto the improvement of them. They will not abide, much less thrive and flourish, in any persons who are negligent in holy duties, or do not perform them in a due manner. And there are four things which impede or hinder us from such an attendance unto holy duties as may be advantageous unto our souls, against all which we have relief by being spiritually minded: -- Distractions; Despondencies; Weariness; Unreadiness of grace for exercise.
(1.) Distraction of mind and thoughts hath this evil effect, which many complain of, but few take the right way of deliverance from; for this evil will not be cured by attendance unto any particular directions, without a change of the whole frame of our minds. Nothing can give us relief herein but a prevalent delight in being exercised about things spiritual and heavenly. For hence arise all our distractions; the want of fixing our minds on spiritual things with delight makes them obnoxious to be diverted from them on all occasions, yea, to seek occasions for such diversions, It is this frame alone, -- namely, of spiritual mindedness, -- that will give us this delight; for hereby the soul is transformed into the likeness of spiritual thing, so as that they are suited unto it and pleasant unto our affections. The mind and the things themselves are thereby so fitted unto each other that on every occasion they are ready for mutual embraces, and not easily drawn off by any cause or means of the distractions so complained of; yea, they will all be prevented hereby.
(2.) Despondencies in duties arise from the frequent incursions of the guilt of sin. The remembrance hereof frequently solicits the minds of persons in their first entrances into duty, unless they are under especial actings of grace, stirring them up unto earnestness and fervency in what they undertake. At other seasons it renders men lifeless and heartless, so as that they know not whether they had best pray or no, when duty and opportunity call them thereunto. To be spiritually minded, we have manifested in many instances, is the great preservative against these disheartening incursions of sin. It is the soul's watch and guard against them, whencesoever they arise or proceed. No lust or corruption can be prevalent in a spiritual mind; and this is the principal cause of such incursions of sin as affect the soul with a disheartening sense of guilt. No
605
affections can abide in any sinful disorder where the mind is so affected; this also gives sin an entrance unto a distracting sense of guilt. But the sole cure hereof lies in this grace and duty. The like may be said of all other ways, means, and occasions of such incursions of sin.
(3.) Weariness in, and of, spiritual duties abates their tendency unto the improvement of life and peace in us. This evil ariseth from the same cause with that of distraction before mentioned; and it is ofttimes increased by the weakness and indispositions of the flesh, or of the outward man. Sometimes the spirit is willing, but through the weakness of the flesh it is disappointed. The principal cure hereof lies in that delight which spiritual mindedness gives unto the soul in spiritual things; for where there is a constant delight in any thing, there will be no weariness, at least not such as shall hinder any one from cleaving firmly unto the things wherein he doth delight. Whilst, therefore, we are exercised in a delight in spiritual things, weariness cannot prevalently assault the mind. And it is the only relief against that weariness which proceeds from the indispositions of the outward man; for as it will preserve the mind from attending too much unto their solicitations, crying, "Spare thyself," by filling and possessing the thoughts with other things, so it will offer a holy violence unto the complaints of the flesh, silencing them with a sense of and delight in holy duties.
(4.) The unreadiness of grace for its due and proper exercise is another thing which defeats us of the benefit of holy duties. The seasons of them are come, sense of duty carries men unto an attendance unto them and the performance of them; but when they should enter upon them, those graces of faith, love, fear, and delight, wherein the soul and being of them do consist, are out of the way, unready for a due exercise, so as that men take up and satisfy themselves with the mere outward performance of them. The heart and mind have been taken up with other things; due preparation hath been wanting; men come unto them with reeking thoughts of earthly occasions; and it is no easy matter in, or immediately out of, such a frame, to stir up grace unto a due exercise. But herein lieth the very life of being spiritually minded: The nature of it consists in the keeping and preserving all grace in a readiness for its exercise as our occasions require. And this is an effectual way whereby this grace comes to be "life and peace;" for they cannot be attained, they cannot be preserved, without such a constancy
606
and spirituality in all holy duties as we shall never arrive at unless we are spiritually minded.
Lastly, This frame of mind brings the soul unto and keeps it at its nearest approaches unto heaven and blessedness, wherein lie the eternal springs of life and peace. According unto the degrees of this grace in us, such are those of our approaches unto God. Nearness unto him gives us our initial conformity unto him, by the renovation of his image in us, as our presence with him will give us perfection therein; for when we see him, we shall be like unto him. He therefore alone, as he is in Christ, being the fountain of life and peace, by our drawing nigh unto him and by our likeness of him will they thrive and flourish in our souls.
607
A TREATISE
OF
THE DOMINION OF SIN AND GRACE;
Wherein Sin's Reign Is Discovered, In Whom It Is, And In Whom It Is Not; How The Law Supports It; How Grace Delivers From It, By Setting Up Its Dominion In The Heart.
For sin shall not have dominion over you: for ye are not under the law, but, under grace. -- Romans 6:14.
BY THE LATE PIOUS AND LEARNED MINISTER OF THE GOSPEL,
JOHN OWEN, D.D.
LONDON: 1688.
608
PREFATORY NOTE.
IT appears that the following treatise was published by the widow of Owen, five years after his death; and we learn, from the preface which Isaac Chauncy prefixed to it, that the author had left it ready for the press. The most important part of it relates to the evidence by which we ascertain whether or not sin holds dominion over the heart. In the description and sifting of this evidence, the author manifests all his singular powers of spiritual analysis and discrimination.
We have had access to a manuscript which belonged to Dr Owen's friend, Sir John Hartopp, and which contains a large portion of this treatise. It serves to show how many obscure passages in the writings of Owen might have been elucidated and rendered perfectly clear, if the same advantage had been enjoyed in the preparation of his other works for this edition. The following are some instances of important corrections made on the text, as it stood in all previous editions, by the aid of this manuscript. On its authority we have altered "disavow" into "avow;" "it is that act by which the mind loads itself," into "it is that art by which the mind leads itself;" "mind" into "wind;" "sin hath not the dominion," into "sin hath the dominion," the sense of the passage, as is evident from the context, having been spoiled by the insertion of the negative; "invisible" into "irresistible;" "affairs" into "affections," etc.
ANALYSIS.
The treatise is founded on <450614>Romans 6:14, and three facts are presupposed in the discussion that follows: -- that sin dwells in believers; seeks to renew its dominion over them; and endeavors to accomplish this object by deceit and force, chap. I.
Three leading inquiries are proposed: --
I. Into the nature of this dominion;
II. evidence by which we ascertain whether it exists in us; and
609
III. The reason or ground of the assurance that it shall not have
dominion over believers.
I. As to the nature of this dominion, --
1. It is evil and perverse,
(1.) as usurped, and
(2.) as exercised to evil ends.
2. It implies no force contrary to the human will
3. It implies that the soul is not under the influence of grace to any extent; and,
4. that it is sensible of the power of sin, II.
II. As to the evidence of this dominion, --
1. Some features of character are specified which, though seemingly, are not really inconsistent with the dominion of sin.
2. Certain things are mentioned which leave the case doubtful; as when sin takes hold of the imagination, when it prevails in the affections, when there is a neglect of the means by which it is mortified, when a reservation is made in favor of any known sin, and when hardness of heart is manifested, III. Hardness of heart is specially considered, and distinguished into natural, judicial, and partial or comparative; under the head of partial hardnes, there are mentioned, --
(1.) Symptoms which, however evil in themselves, are not inconsistent with the existence of grace in the heart; and
(2.) Symptoms which are hardly compatible with the reign of grace. And,
3. Incontestable evidences that sin has dominion over the soul are briefly mentioned, IV.
III. The reason of the assurance that sin shall have no more dominion
over believers is, that they are "not under the law, but under grace;" because, -- whereas,
610
1. the law gives no strength against sin,
2. confers no spiritual liberty, and,
3. supplies no motives to destroy the power of sin, and,
4. whereas Christ is not in the law, -- grace imparts these blessings, and thus enables us to subdue sin,
V. Two practical observations are enforced, --
1. The privilege of deliverance from the dominion of sin; and,
2. The importance of securing ourselves against the dominion of sin, and not suffering it to remain long doubtful whether or not we are under it, VI. -- ED.
611
TO THE SERIOUS READER.
ONE of the great gospel inquiries that a Christian ought to be most critical and curious in resolving to himself, upon the most impartial examination of his own heart, concerning his spiritual state and standing in grace, is, whether he be in the faith or no: which doubt can be resolved but two ways; -- either by faith itself closing with its true objects as offered in the gospel in its direct act (and so it evidenceth itself, being the evidence of things not seen, as all the natural senses evidence themselves by their own acts upon their proper objects, -- for he that sees the sun hath argument enough to himself that he is not blind, but hath a seeing eye, and faith, therefore, is frequently represented to us by seeing, as <430640>John 6:40, and elsewhere; -- which evidence is according to the degrees of faith, weaker or stronger, and hence carries lesser or greater assurances with it; but such as are of the highest and best nature, giving the greatest glory to the grace and truth of God, and the firmest stay to the soul in the greatest storms of temptation, being as an anchor fastened within the veil, sure and steadfast), or else additionally, that our joy may be full, and for farther confirmation, especially in such cases wherein our faith seems to fail us, and we are like Thomas, God hath, out of his abundant grade in the gospel, provided arguments for us to raise from spiritual sense to judge of our state and standing by. But this requires the teachings of the Spirit, and thence a spirit of discerning, experience of, and insight into, our own hearts and ways, with senses exercised by reason of use, that these grounds and arguments may be matter of comfort and establishment unto us.
I call these latter evidences subordinate ones, and additional to that of faith, [and they are] of great use by way of establishment and confirmation unto believers, provided they be not abused to sole resting and reliance upon them, to the great prejudice of our life of faith: for we live by faith (so must all repenting sinners when they have attained to the highest pitch of holiness in this life), and not by sense, no, not even spiritual sense; it is a good handmaid to faith, but no good mistress to it.
Moreover, trials of this nature are often of a marvellous awakening and convincing nature unto poor secure sinners, formal and hypocritical professors, for many of them hold true with great demonstration in the
612
negative: 1<620314> John 3:14, "He that loveth not his brother abideth in death;" and verse 10, "In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother." Now, these tests come upon an unregenerate man as clear and strong convictions of his undone estate, when, by gospel light shining into his dark heart, it evidently appears that there is a total absence of such eminent graces as are inseparable from a child of God. But when a poor, broken-hearted, self-condemning sinner comes to try himself by these tests, especially under great temptation, he chargeth all that he finds in himself for hypocrisy, formality, and sin, sits altogether in darkness in respect of these sparks of internal light, and is fain at last, when he hath broken all his flints and worn out all his steel in compassing himself about with sparks of his own kindling, to turn unto Christ by faith, "as a prisoner of hope," believing in hope against hope, and from him to fetch, by a direct act of faith, as from the Sun of righteousness, all his light of life and comfort; and then he will be able to light all his small tapers, yea, all inferior arguments of his good estate will flow in with much enlargement and increase of consolation, as streams of living water flowing forth of the fountain set open for sin and for uncleanness into the belly of the true believing sinner, receiving by faith of the fullness of Christ through the Spirit, abundantly supplying him with rivers of true, substantial, living graces and consolations, being filled with the fruits of righteousness, to the praise and glory of Christ.
Now, among disquisitions of this latter nature and use this is none of the least, whether we are under the dominion of sin or no. Either we are or are not. If we are, our state is most certainly dangerous, for such are under the law, and the law hath concluded all under wrath. If we are not under sin's dominion, we are in a blessed and happy estate, being under grace. For these two dominions divide the world, and every son and daughter of Adam is under one or the other, and none can be under both at the same time. Now, our being under grace can be no way better evidenced than by our being in Christ by faith: for he that is so "is a new creature, is passed from death unto life," will still be mortifying sin, the strong man in sin's dominion being cast out; and therefore faith is said to be our "victory," through the supply of all grace received from Jesus Christ. Indeed it calls for no small spiritual skill and understanding to pass a right judgment in
613
these matters. Undoubtedly many are deceived in taking wrong measures to search out these deep things of God, taking them to belong to the mere faculties and endowments of a natural man, not considering that they are of the Spirit's revelation only. And hence it is that many poor creatures in a bondage state under the law, and therefore under sin's dominion, do work like slaves in the dunghill of their own hearts to find out some natural religion or moral goodness in themselves to recommend them unto God. But such recommendation must be under the law, it cannot be under grace; and therefore such are under the dominion of sin infallibly, as the Israelites were, which
"followed after the law of righteousness, but attained not to the law of righteousness. Wherefore? Because they sought it not by faith, but as it were by the works of the law. For they stumbled at that stumbling-stone," <450931>Romans 9:31,32.
And it is greatly to be bewailed that many professors that sit under the means of grace are so tender of their secure and palliated consciences, that they cannot endure that the rays of true gospel light should shine directly into their hearts, being contented with a name only that they do live. They are loath to come to any narrow search or trial, lest they should be found out, and appear to themselves in their ugly shapes, whilst they are willing that all the world should have a good opinion of them; under which they cannot admit of any inward disturbances, but desire to sleep in a whole skin.
Others there are, sincere, broken-hearted believers, [who,] scared at the rock of presumption on which they see so many professors wrecked daily, are apt to fall upon the other extreme, and too wrongfully, to free grace, condemn themselves as being under the dominion of sin; and therefore censure themselves to be under the law and wrath, notwithstanding all their seeming faith and holiness, calling that presumption, and this hypocrisy. Hence, returning to a kind of "spirit of bondage again to fear," their faith is shaken by prevailing unbelief, their peace is broken, and all gospel ordinances rendered ineffectual, as to their true ends, of profit, edification, and comfort. Hence, though they are truly under grace, they do not know, or rather, through temptation, will not acknowledge it; but "go mourning all the day long, because of the oppression of the enemy." But I
614
beseech such a poor soul to consider a little, and not to "receive the grace of God in vain." Dost thou groan under the usurpation and oppression of remaining sin? And is this the dominion of it? is there no difference between sin's dominion and sin's tyranny and usurpation? Dominion is upon account of right of conquest or subjection. There is upon both that sin reigns in carnal and unregenerate men, who "yield their members as instruments of unrighteousness unto sin;" but you reckon yourselves dead unto sin," having no joy in its prevalency, but grief, being planted in this respect "in the likeness of Christ's death," who "died unto sin once, but dieth no more." Sin shall have no more dominion over him; "likewise reckon ye also yourselves dead indeed unto sin, but alive unto God through Jesus Christ our Lord;" -- that is, to be under grace, to put yourself freely and joyfully under the conduct and dominion of Jesus Christ, and to keep up a continual fight and opposition against the prevailing power of sin. Indeed, sin will often: as an outlying watchful enemy, make its assaults and incursions on the best of God's children, as it did on David, Hezekiah, Peter; and though it may make breaches upon them, it shall not have a dominion and set up a throne of iniquity in their hearts. Grace will beat out sin's throne; for indeed the words of this text, -- that is, the subject of the ensuing treatise, -- carry the force of a promise to the saints, to animate and encourage them to fight against sin under the banner of our Lord Jesus, the captain of our salvation, made perfect through sufferings: "For sin shall not have dominion," etc.
In treating of which text, this late learned and reverend author hath acted the part of a good workman that rightly divided the word of God (as in all his other writings of the like nature), giving every one their portion as it belongs to them, with so much perspicuity and demonstration, that if, Christian reader, thou wilt afford a little time and pains to read, meditate, dilate, and digest well, the truths here laid before thee, through the blessing of the God of all grace, thou wilt find much satisfaction and real spiritual advantage unto thy soul, either to awaken and recover thee from under the dominion of sin (the dangerous and palpable symptoms thereof being here plainly made manifest), or else to discover thy happy estate in being taken from "under the law," and brought under the dominion of "grace," whereby thou mayst assume great encouragement to thyself to proceed more cheerfully in "running the race set before thee."
615
It is enough to say that the author hath left his encomium firmly rooted in the minds of all pious and learned men that are acquainted with his writings, polemic or practical; yea, his renown will always be great in after generations among the churches of Christ, and all true lovers of the great truths of the gospel. And that he is the author of this small tract is sufficient to recommend it to thy most serious perusal; taking this assurance, that it was left (among other writings of great value) thus perfected for the press by his own hand, and is now by his worthy relict published for the benefit of others besides herself. I doubt not but thou wilt say that it will answer the several lines that have been drawn in thy heart by sin or grace, "as in water face answereth to face;" and that this may be the effect of thy perusal thereof, in order to thy spiritual and eternal welfare, is the hearty desire and prayer of thy unfeigned wellwisher,
J. C. f18
616
A TREATISE
OF
THE DOMINION OF SIN AND GRACE.
For sin shall not have dominion over you: for ye are not under the law, but under grace." <450614>Romans 6:14.
CHAPTER 1.
What sin is consistent with the state of grace, and what not -- Sin's great design in all to obtain dominion: it hath it in unbelievers, and contends for it in believers -- The ways by which it acts.
THE psalmist, treating with God in prayer about sin, acknowledgeth that there are in all men unsearchable errors of life, beyond all human understanding or comprehension, with such daily sins of infirmity as stand in need of continual cleansing and pardon: <191912>Psalm 19:12,
"Who can understand his errors? cleanse thou me from secret faults."
But yet he supposeth that these things are consistent with a state of grace and acceptation with God. He had no thought of any absolute perfection in this life, of any such condition as should not stand in need of continual cleansing and pardon. Wherefore, there are or may be such sins in believers, yea, many of them, which yet, under a due application unto God for purifying and pardoning grace, shall neither deprive us of peace here nor endanger our salvation hereafter.
But he speaks immediately of another sort of sins, which, partly from their nature, or what they are in themselves, and partly from their operation and power, will certainly prove destructive unto the souls of
617
men wherever they are: Verse 13, "Keep back thy servant also from presumptuous sins; let them not have dominion over me: then shall I be upright, and I shall be innocent from the great transgression."
This is the hinge whereon the whole cause and state of my soul doth turn: Although I am subject to many sins of various sorts, yet under them all I can and do maintain my integrity, and covenant uprightness in walking with God; and where I fail, am kept within the reach of cleansing and pardoning mercy, continually administered unto my soul by Jesus Christ: but there is a state of life in this world wherein sin hath dominion over the soul acting itself presumptuously, wherewith integrity and freedom from condemning guilt are inconsistent.
This state, therefore, which alone is eternally ruinous unto the souls of men, he deprecates with all earnestness, praying to be kept and preserved from it.
What he there so earnestly prays for, the apostle in the words of the text promiseth unto all believers, by virtue of the grace of Christ Jesus administered in the gospel. Both the prayer of the prophet for himself, and the promise of the apostle in the name of God unto us, do manifest of how great importance this matter is, as we shall declare it to be immediately.
There are some things supposed or included in these words of the apostle. These we must first a little inquire into, without which we cannot well understand the truth itself proposed in them; as, --
1. It is supposed that sin doth still abide in and dwell with believers; for so is the meaning of the words: "That sin which is in you shall not have dominion over you;" that is, none of them who are not sensible of it, who groan not to be delivered from it, as the apostle doth, <450724>Romans 7:24. Those who are otherwise minded know neither themselves, nor what sin is, nor wherein the grace of the gospel doth consist. There is the "flesh" remaining in every one, which "lusteth against the Spirit," <480517>Galatians 5:17; and it adheres unto all the faculties of our souls, whence it is called the "old man," <450606>Romans 6:6, in opposition unto the renovation of our minds and all the faculties of them, called the "new man," <490424>Ephesians 4:24, or "new creature" in us; and there is pron> oia thv~ sarkoav, <451314>Romans 13:14, -- a continual working and provision to
618
fulfill its own lusts: so that it abides in us in the way of a dying, decaying habit, weakened and impaired; but acting itself in inclinations, motions, and desires, suitable unto its nature.
As Scripture and experience concur herein, so a supposition of it is the only ground of the whole doctrine of evangelical mortification. That this is a duty, a duty incumbent on believers all the days of their lives, such a duty as without which they can never perform any other in a due manner, will not be denied by any, but either such as are wholly under the power of atheistical blindness, or such as by the fever of spiritual pride have lost the understanding of their own miserable condition, and so lie dreaming about absolute perfection. With neither sort are we at present concerned. Now, the first proper object of this mortification is this sin that dwells in us. It is the "flesh" which is to be "mortified," the "old man" which is to be "crucified," the "lusts of the flesh," with all their corrupt inclinations, actings, and motions, that are to be destroyed, <510305>Colossians 3:5; <450606>Romans 6:6; <480524>Galatians 5:24. Unless this be well fixed in the mind, we cannot understand the greatness of the grace and privilege here expressed.
2. It is supposed that this sin, which, in the remainders of it, so abides in believers in various degrees, may put forth its power in them to obtain victory and dominion over them. It is first supposed that it hath this dominion in some, that it doth bear rule over all unbelievers, all that are under the law; and then that it will strive to do the same in them that believe and are under grace: for, affirming that it shall not have dominion over us, he grants that it may or doth contend for it, only it shall not have success, it shall not prevail. Hence it is said to fight and war in us, <450723>Romans 7:23, and to war against our souls, 1<600211> Peter 2:11. Now, it thus fights, and wars, and contends in us for dominion, for that is the end of all war; whatever fights, it doth it for power and rule.
This, therefore, is the general design of sin in all its actings. These actings are various, according to the variety of lusts in the minds of men; but its general design in them all is dominion. Where any one is tempted and seduced of his own lusts, as the apostle James speaks, be it in a matter never so small or so unusual, the temptation whereunto may never occur again, the design of sin lies not in the particular temptation, but to make it a means to obtain dominion over the soul. And the consideration hereof
619
should keep believers always on their guard against all the motions of sin, though the matter of them seem but small, and the occasions of them such as are not like to return; for the aim and tendency of every one of them is dominion and death, which they will compass if not stopped in their progress, as the apostle there declares, <590114>James 1:14, 15. Believe not its flatteries: -- "Is it not a little one?" "This is the first or shall be the last time;" "It requires only a little place in the mind and affections;" "It shall go no farther." Give not place to its urgency and solicitations; admit of none of its excuses or promises; it is power over your souls unto their ruin that it aims at in all.
3. There are two ways whereby, in general, sin acts its power and aims at the obtaining this dominion, and they are the two only ways whereby any may design or attain an unjust dominion, and they are deceit and force, both of which I have fully described in another discourse; f19 with respect whereunto it is promised that the Lord Christ shall "deliver the souls of the poor that cry unto him from deceit and violence," <197212>Psalm 72:12-14.
These are the two only ways of obtaining an unjust dominion; and where they are in conjunction they must have a mighty prevalency, and such as will render the contest hazardous. There are few believers but have found it so, at least in their own apprehensions. They have been ready to say, at one time or another, "We shall one day fall by the hand of this enemy;" and have been forced to cry out unto Jesus Christ for help and succor, with no less vehemency than the disciples did at sea when the ship was covered with waves, "Lord, save us; we perish," <400824>Matthew 8:24-26. And so they would do did he not come in seasonably to their succor, <580218>Hebrews 2:18. And herein the soul hath frequently no less experience of the power of Christ in his grace than the disciples on their outcry had of his sovereign authority, when "he rebuked the winds and the sea, and there was a great calm."
This dominion of sin is that which we have here security given us against, Though it will abide in us, though it will contend for rule by deceit and force, yet it shall not prevail, it shall not have the dominion.
And this is a case of the highest importance unto us. Our souls are, and must be, under the rule of some principle or law; and from this rule our state is determined and denominated. We are either "servants of sin unto
620
death, or of obedience unto righteousness," <450616>Romans 6:16. This is the substance of the discourse of the apostle in that whole chapter, -- namely, that the state of the soul, as unto life and death eternal, follows the conduct and rule that we are under. If sin have the dominion, we are lost forever; if it be dethroned, we are safe. It may tempt, seduce, and entice; it may fight, war, perplex, and disquiet; it may surprise into actual sin: yet if it have not the dominion in us, we are in a state of grace and acceptation with God.
621
CHAPTER 2.
The inquiries for understanding the text proposed -- The first spoken to, namely, What is the dominion of sin, which we are freed from and discharged of by grace.
WE shall inquire into three things from the words of this text: --
I. What is that dominion of sin which we are freed from and discharged
of by grace.
II. How we may know whether sin hath the dominion in us or not,
III. What is the reason and evidence of the assurance here given us
that sin shall not have dominion over us, -- namely, because we are "not under the law, but under grace."
I. As unto the first of these, I shall only recount some such properties of
it as will discover its nature in general; the particulars wherein it doth consist will be considered afterward.
First, The dominion of sin is perverse and evil, and that on both the accounts which render any rule or dominion so to be; for, --
1. It is usurped. Sin hath no right to rule in the souls of men. Men have no power to give sin a right to rule over them. They may voluntarily enslave themselves unto it; but this gives sin no right or title. All men have originally another lord, unto whom they owe all obedience, nor can any thing discharge them from their allegiance thereunto; and this is the law of God. The apostle saith, indeed, that
"to whom men yield themselves servants to obey, his servants they are to whom they obey; whether of sin unto death, or of obedience unto righteousness," <450616>Romans 6:16.
And so it is. Men are thereby the proper servants of sin; they become so by their own voluntary subjection unto it. But this gives sin no title against the law of God, whose right alone it is to bear sway in the souls of men; for all that give up themselves to the service of sin do live in actual rebellion against their natural liege Lord: Hence sundry things do follow: --
622
(1.) The great aggravation of the evil of a state of sin. Men who live therein do voluntarily wrest themselves, what lieth in them, from under the rule of the law of God, and give up themselves to be slaves unto this tyrant. Could it lay any claim to this dominion, had it any title to plead, it were some alleviation of guilt in them that give up themselves unto it. But men "yield themselves" to the slavery of sin, as the apostle speaks; they reject the rule of God's law, and choose this foreign yoke; which cannot but be an aggravation of their sin and misery. Yet so it is, that the greatest part of men do visibly and openly profess themselves the servants and slaves of sin. They wear its livery and do all its drudgery; yea, they boast themselves in their bondage, and never think themselves so brave and gallant as when, by profane swearing, drunkenness, uncleanness, covetousness, and scoffing at religion, they openly avow the lord whom they serve, the master to whom they do belong. But their "damnation slumbereth not," whatever they may dream in the meantime.
(2.) Hence it follows that ordinarily all men have a right in themselves to cast off the rule of sin, and to vindicate themselves into liberty. They may, when they will, plead the right and title of the law of God unto the rule of their souls, to the utter exclusion of all pleas and pretenses of sin for its power. They have right to say unto it, "Get thee hence; what have I to do any more with idols?"
All men, I say, have this right in themselves, because of the natural allegiance they owe to the law of God; but they have not power of themselves to execute this right, and actually to cast off the yoke of sin: but this is the work of grace. Sin's dominion is broken only by grace.
But you will say then, "Unto what end serves this right, if they have not power in themselves to put it in execution? and how can it be charged as an aggravation of their sin that they do not use the right which they have, seeing they have no power so to do? Will you blame a man that hath a right to an estate if he do not recover it, when he hath no means so to do?"
I answer briefly three things: --
[1.] No man living neglects the use of this right to cast off the yoke and dominion of sin because he cannot of himself make use of it, but merely because he will not. He doth voluntarily choose to continue under the
623
power of sin, and looks on every thing as his enemy that would deliver him: "The carnal mind is enmity against God: for it is not subject unto the law of God, neither indeed can be," <450807>Romans 8:7. When the law comes at any time to claim its fight and rule over the soul, a man under the power of sin looks on it as his enemy, that comes to disturb his peace, and fortifies his mind against it; and when the gospel comes and tenders the way and means for the soul's delivery, offering its aid and assistance unto that end, this also is looked on as an enemy, and is rejected, and all its offers unto that end. See <200124>Proverbs 1:24-31; <430319>John 3:19. This, then, is the condition of every one that abides under the dominion of sin: he chooses so to do; he continues in that state by an act of his own will; he avows an enmity unto every thing which would give him deliverance; -- which will be a sore aggravation of his condemnation at the last day.
[2.] God may justly require that of any which it is in the power of the grace of the gospel to enable them to perform and comply withal; for this is tendered unto them in the preaching of it every day. And although we know net the ways and means of the effectual communication of grace unto the souls of men, yet this is certain, that grace is so tendered in the preaching of the gospel, that none go without it, none are destitute of its aids and assistances, but those alone who, by a free act of their own wills, do refuse and reject it. This is that which the whole cause depends on, "Ye will not come to me that ye might have life;" and this all unbelievers have, or may have, experience of in themselves. They may know, on a due examination of themselves, that they do voluntarily refuse the assistance of grace which is offered for their deliverance: therefore is their destruction of themselves. But, --
[3.] There is a time when men lose even the right also. He who gave up himself to have his ear bored lost all his claim unto future liberty; he was not to go out at the year of jubilee: so there is a time when God judicially gives up men to the rule of sin, to abide under it forever, so as that they lose all fight unto liberty. So he dealt with many of the idolatrous Gentiles of old, <450124>Romans 1:24,26,28, and so he continues to deal with the like profligate sinners; so he acts towards the generality of the antichristian world, 2<530211> Thessalonians 2:11,12, and with many despisers of the gospel, <230609>Isaiah 6:9,10. When it is come to this, men are cast at law, and have lost all right and title unto liberty from the dominion of sin. They may repine
624
sometimes at the service of sin, or the consequence of it, in shame and pain, in the shameful distempers that will pursue many in their uncleanness; yet God having given them up judicially unto sin, they have not so much as a right to put up one prayer or petition for deliverance, nor will they do so, but are bound in the fetters of cursed presumption or despair. See their work and wages, <450205>Romans 2:5,6. This is the most woful state and condition of sinners in this world, -- an unavoidable entrance into the chambers of death. You that have lived long under the power of sin, beware lest that come upon you which is spoken of in these scriptures! You have as yet a right unto deliverance from that bondage and servitude wherein you are, if you put in your claim in the court of heaven. You know not how soon you may be deprived of this also, by God's giving you up judicially unto sin and Satan. Then all complaints will be too late, and all springs of endeavors for relief be utterly dried up. All your reserves for a future repentance shall be cut off, and all your cries shall be despised, <200124>Proverbs 1:24-31. Whilst it is yet called To-day, harden not your hearts, lest God swear in his wrath that you shall never enter into his rest.
That you may be warned, take notice that the signs or symptoms of the approach of such a season, of such an irrecoverable condition, are, --
(1.) A long continuance in the practice of any known sin. There are bounds to divine patience. The long-suffering of God for a time waits for repentance, 1<600320> Peter 3:20; 2<610309> Peter 3:9: but there is a time when it doth only "endure vessels of wrath fitted to destruction," <450922>Romans 9:22, which is commonly after a long continuance in known sin.
(2.) When convictions have been digested, and warnings despised. God doth not usually deal thus with men until they have rejected the means of their deliverance. There is a generation, indeed, who, from their youth up, do live in a contempt of God. Such are those proud sinners whom the psalmist describes, <191002>Psalm 10:2-7, etc. There are seldom any tokens of the going forth of the decree against this sort of men. The appearing evidences of it are their "adding drunkenness to thirst," one kind of sin unto another, making a visible progress in sinning, adding boasting and a profane contempt of all things sacred unto their course in sin. But, ordinarily, those that are in danger of this judicial hardness have had
625
warnings and convictions, which made some impression on them; but are now left without any calls and rebukes, or at least any sense of them.
(3.) When men contract the guilt of such sins as seem to intrench on the unpardonable sin against the Holy Ghost; such as proud, contemptuous, malicious reproaches of the ways of God, of holiness, of the Spirit of Christ and his gospel. This sort of persons are frequently marked in the Scripture as those who at least are nigh unto a final and fatal rejection.
(4.) A voluntary relinquishment of the means of grace and of conversion unto God which men have enjoyed; and this is commonly accompanied with a hatred of the word and those by whom it is dispensed. Such persons God frequently, and that visibly, gives up in an irrecoverable way unto the dominion of sin; he declares that he will have no more to do with them.
(5.) The resolved choice of wicked, profane, unclean, scoffing society. It is very rare that any are recovered from that snare. And many other signs there are of the near approach of such a hardening judgment as shall give up men everlastingly to the service of sin. O that poor sinners would awake before it be too late!
2. This dominion of sin is evil and perverse, not only because it is unjust and usurped, but because it is always used and exercised unto ill ends, unto the hurt and ruin of them over whom it is. A tyrant, a usurper, may make use of his power and rule for good ends, for the good of them over whom he rules; but all the ends of the dominion of sin are evil unto sinners. Sin in its rule will pretend fair, offer sundry advantages and satisfactions unto their minds. They shall have wages for their work, pleasure and profit shall come in by it; yea, on divers pretenses, it will promise them eternal rest at the close of all, at least, that they shall not fail of it by any thing they do in its service. And by such means it keeps them in security. But the whole real design of it. that which in all its power it operates towards, is the eternal ruin of their souls; and this sinners will understand when it is too late, <240213>Jeremiah 2:13,19.
Secondly, This dominion of sin is not a mere force against the will and endeavors of them that are under it. Where all the power and interest of sin consist in putting a force on the mind and soul by its temptations, there it
626
hath no dominion. It may perplex them, it doth not rule over them. Where it hath dominion, it hath the force and power of a law in the wills and minds of them in whom it is. Hereby it requires obedience of them, and they "yield themselves servants to obey it," <450616>Romans 6:16.
Wherefore, unto this dominion of sin there is required a consent of the will in some measure and degree. The constant reluctancy and conquering prevalency of the will against it defeats its title unto rule and dominion, as the apostle declares at large in the next chapter. The will is the sovereign faculty and power of the soul; whatever principle acts in it and determines it, that hath the rule. Notwithstanding light and conviction, the determination of the whole, as unto duty and sin, is in the power of the will. If the will of sinning be taken away, sin cannot have dominion. Here is wisdom: he that can distinguish between the impressions of sin upon him and the rule of sin in him is in the way of peace. But this ofttimes, -- as we shall farther see, with the reason of it, -- is not easily to be attained unto. Convictions, on the one hand, will make a great pretense and appearance of an opposition in the will unto sin, by their unavoidable impressions on it, when it is not so; and disturbed affections, under temptations, will plead that the will itself is given up unto the choice and service of sin, when it is not so. The will in this matter is like the Thebans' shield; whilst that was safe, they conceited themselves victorious even in death. However, this case is determined by the light of Scripture and experience, and it is here proposed unto a determination.
Thirdly, It is required unto this dominion of sin that the soul be not under any other supreme conduct, -- that is, of the Spirit of God and of his grace, -- by the law. This is that which really hath the sovereign rule in all believers. They are led by the Spirit, guided by the Spirit, acted and ruled by him, and are thereby under the government of God and Christ, and no other. With this the rule of sin is absolutely inconsistent. No man can at once serve these two masters. Grace and sin may be in the same soul at the same time, but they cannot bear rule in the same soul at the same time. The throne is singular, and will admit but of one ruler. Every evidence we have of being under the rule of grace is so that we are not under the dominion of sin.
627
This, therefore, is the principal way and means which we have to secure our peace and comfort against the pretenses of sin unto the disquietment of our consciences. Let us endeavor to preserve an experience of the rule of grace in our hearts, <510315>Colossians 3:15. Under a conduct and rule, whence our state is denominated, we are and must be. This is either of sin or grace. There is no composition nor copartnership between them as to rule: as to residence there is, but not as unto rule. If we can assure ourselves of the one, we secure ourselves from the other. It is therefore our wisdom, and lies at the foundation of all our comforts, that we get evidences and experience of our being under the rule of grace; and it will evidence itself, if we are not wanting unto a due observation of its acting and operation in us. And it will do it, among others, these two ways: --
1. By keeping up a constancy of design in living to God and after conformity unto Christ, notwithstanding the interposition of surprisals by temptations and the most urgent solicitations of sin. This is called "cleaving unto God with purpose of heart," <441123>Acts 11:23. This will be wherever grace hath the rule. As a man that goeth to sea designs some certain place and port, whither he guides his course; in his way he meets, it may be, with storms and cross winds that drive him out of his course, and sometimes directly backward towards the place whence he set forth; but his design still holds, and in the pursuit thereof he applies his skill and industry to retrieve and recover all his losses and back-drivings by cross winds and storms. So is it with a soul under the conduct of grace. Its fixed design is to live unto God, but in its course it meets with storms and cross winds of temptations, and various artifices of sin. These disturb him, disorder him, drive him backwards sometimes, as if it would take a contrary course, and return unto the coast of sin from whence it set out. But where grace hath the rule and conduct, it will weather all these oppositions and obstructions; it will "restore the soul," bring it again into order, recover it from the confusions and evil frames that it was drawn into. It will give a fresh predominancy unto its prevalent design of living unto God in all things. It will do this constantly, as often as the soul meets with such ruffles from the power of sin. When there is a radical firmitude and strength in a cause or design, it will work itself out through all changes and variations; but when the strength of any cause is but occasion, the first opposition and disorder will ruin us. So if men's purpose of living unto
628
God be only occasional, from present convictions, the first vigorous opposition or temptation will disorder it and overthrow it; but where this is the radical design of the soul, from the power of grace, it will break through all such oppositions, and recover its prevalency in the mind and affections, Hereby doth it evidence its rule, and that the whole interest of sin in the soul is by rebellion, and not by virtue of dominion.
2. It doth so by keeping up a constant exercise of grace in all religious duties, or at least a sincere endeavor that so it may be. Where sin hath the dominion, it can allow the soul to perform religious duties, yea, in some cases to abound in them; but it will take care that divine grace be not exercised in them. Whatever there may be of delight in duties, or other motions of affection, which light, and gifts, and afflictions, and superstition, will occasion, there is no exercise of faith and love in them; this belongs essentially and inseparably unto the rule of grace. Wherever that bears away, the soul will endeavor the constant exercise of grace in all its duties, and never be satisfied in the work done without some sense of it. Where it fails therein, it will judge itself, and watch against the like surprisals; yea, unless it be in case of some great temptation, the present sense of the guilt of sin, which is the highest obstruction against that spiritual boldness which is required unto the due exercise of grace, -- that is, of faith and love in holy duties, -- shall not hinder the soul from endeavoring after it or the use of it.
If by these means, and the like inseparable operations of grace, we can have an assuring experience that we are under the nile and conduct of it, we may be free in our minds from disturbing apprehensions of the dominion of sin; for both cannot bear sway in the same soul.
Fourthly, It is required hereunto that sin make the soul sensible of its power and rule, at least do that which may do so, unless conscience be utterly seared and hardened, and so "past feeling." There is no rule or dominion but they are or may be sensible of it who are subject thereunto. And there are two ways whereby sin in its dominion will make them sensible of it in whom it rules: --
1. In repressing and overcoming the efficacy of the convictions of the mind. Those who are under the dominion of sin (as we shall see more immediately) may have light into and conviction of their duty in many
629
things, and this light and conviction they may follow ordinarily, notwithstanding the dominion of sin. As a tyrant will permit his slaves and subjects ordinarily to follow their own occasions, but if what they would do come, either in matter or manner, to interfere with or oppose his interest, he will make them sensible of his power: so sin, where it hath the dominion, if men have light and conviction, will allow them ordinarily and in many things to comply therewithal; it will allow them to pray, to hear the word, to abstain from sundry sins, to perform many duties, as is expressly affirmed in the Scripture of many that were under the power of sin, and we see it in experience. How much work do we see about religion and religious duties, what constant observation of the times and seasons of them, how many duties performed morally good in themselves and useful, by them who on many other accounts do proclaim themselves to be under the dominion of sin! But if the light and conviction of this sort of persons do rise up in opposition unto the principal interest of sin in those lusts and ways wherein it exerciseth its rule, it will make them in whom they are sensible of its power. They that stifle, or shut their eyes against, or cast out of mind, or go directly contrary unto, their convictions, light in such cases will first repine, and then relieve itself with resolutions for other times and seasons; but sin will carry the cause by virtue of its dominion.
Hence two things do follow: --
(1.) A constant repugnancy against sin, from light in the mind and conviction in the conscience, doth not prove that those in whom it is are not under the dominion of sin; for until blindness and hardness do come on men to the uttermost, there will be in them a judging of what is good and evil, with a self-judging with respect thereunto, as the apostle declares, <450215>Romans 2:15. And herein many do satisfy themselves. When their light condemns sin, they suppose they hate it; but they do not: when convictions call for duties, they suppose they love them; but they do not. That which they look on as the rule of light in them, in opposition unto sin, is but the rebellion of a natural enlightened conscience against the dominion of it in the heart. In brief, light may condemn every known sin, keep from many, press for every known duty, lead to the performance of many, yet sin have a full dominion in the soul; and this it will evidence when it comes to the trial in those instances where it exercises its ruling power.
630
(2.) That miserable is their condition whose minds are ground continually between the conduct of their light with the urgency of conviction on the one hand, and the rule or dominion of sin on the other. Wherever light is, it is its due to have the rule and conduct. It is that art whereby the mind leads itself. For men to be forced, by the power of their lusts, to act for the most part against their light, as they do where sin hath the dominion, it is a sad and deplorable condition. Such persons are said to "rebel against the light," Job<182413> 24:13, because of its right to rule in them, where it is deposed by sin. This makes most men but a "troubled sea, that cannot rest, whose waters cast up mire and dirt."
2. Sin will make those in whom it hath dominion sensible of its power, by its continual solicitation of the mind and affections with respect unto that sin or those sins wherein it principally exerciseth its rule. Having possessed the will and inclinations of the mind with the affections, -- as it doth wherever its dominion is absolute, -- it continually disposeth, inclineth, and stirreth up the mind towards those sins. It will level the bent of the whole soul towards such sins, or the circumstances of them. Nor is there a more pregnant discovery of the rule of sin in any than this, that it habitually en-gageth the mind and affections unto a constant exercise of themselves about this or that, some sin and evil way or other.
But yet we must add, that notwithstanding these indications of the ruling power of sin, they are but few in whom it hath this dominion that are convinced of their state and condition. Many are so under the power of darkness, of supine sloth and negligence, and are so desperately wicked, as that they have no sense of this rule of sin. Such are those described by the apostle, <490418>Ephesians 4:18, 19. And whereas they are the vilest slaves that live on the earth, they judge none to be free but themselves; they look on others as in bondage to foolish and superstitious fears, whilst they are at liberty to drink, swear, scoff at religion, whore, and defile themselves without control. This is their liberty, and they may have that which is as good in hell, -- a liberty to curse and blaspheme God, and to fly with revengeful thoughts on themselves and the whole creation. The light in such persons is darkness itself, so be that they have nothing to rise up in opposition unto the rule of sin. whence alone a sense of its power doth arise. Others, as we observed before, living in some compliance with their light and convictions, abstaining from many sins and performing many
631
duties, though they live in some known sin or other, and allow themselves in it, yet will not allow that sin hath the dominion in them.
Wherefore, there are two things hard and difficult in this case: --
1. To convince those in whom sin evidently hath the dominion that such indeed is their state and condition. They will with their utmost endeavor keep off the conviction hereof. Some justify themselves, some excuse themselves, and some will make no inquiry into this matter. It is a rare thing, especially of late, to have any brought under this conviction by the preaching of the word, though it be the case of multitudes that attend unto it.
2. To satisfy some that sin hath not the dominion over them, notwithstanding its restless acting itself in them and warring against their souls; yet unless this can be done, it is impossible they should enjoy solid peace and comfort in this life. And the concernment of the best of believers, whilst they are in this world, doth lie herein; for as they grow in light, spirituality, experience, freedom of mind and humility, the more they love to know of the deceit, activity, and power of the remainders of sin. And although it works not at all, at least not sensibly, in them, towards those sins wherein it reigneth and rageth in others, yet they are able to discern its more subtile, inward, and spiritual actings in the mind and heart, to the weakening of grace, the obstructing of its effectual operations in holy duties, with many indispositions unto stability in the life of God; which fills them with trouble.
632
CHAPTER 3.
The second inquiry spoken to, Whether sin hath dominion in us or not -- In answer to which it is showed that some wear sin's livery, and they are the professed servants thereof -- There are many in which the case is dubious, where sin's service is not so discernible -- Several exceptions are put in against its dominion where it seems to prevail -- Some certain signs of its dominion -- Graces and duties to be exercised for its mortification.
II. THESE things being thus premised in general concerning the nature of
the dominion of sin, we shall now proceed unto our principal inquiry, -- namely, Whether sin have dominion in us or no, whereby we may know whether we are under the law or under grace, or what is the state of our souls towards God. An inquiry this is which is very necessary for some to make, and for all to have rightly determined in their minds, from Scripture and experience; for on that determination depends all our solid peace. Sin will be in us; it will lust, fight, and entice us; -- but the great question, as unto our peace and comfort, is, whether it hath dominion over us or no.
First, We do not inquire concerning them in whom the reign of sin is absolute and easily discernible, if not to themselves yet to others. Such there are who visibly "yield their members instruments of unrighteousness unto sin," <450613>Romans 6:13. "Sin reigns in their mortal bodies," and they openly "obey it in the lusts thereof," verse 12. They are avowedly "servants of sin unto death," verse 16, and are not ashamed of it. "The show of their countenance doth witness against them; and they declare their sin as Sodom, they hide it not," <230309>Isaiah 3:9. Such are those described <490418>Ephesians 4:18,19, and such the world is filled withal; such as, being under the power of darkness and enmity against God, do act them in opposition to all serious godliness and in the service of various lusts. There is no question concerning their state; they cannot themselves deny that it is so with them. I speak not for the liberty of censuring, but for the easiness of judging. Those who openly wear sin's livery may well be esteemed to be sin's servants; and they shall not fail to receive sin's wages. Let them at present bear it never so high, and despise all manner of
633
convictions, they will find it, bitterness in the latter end, <230111>Isaiah 1:11; <211109>Ecclesiastes 11:9.
Secondly, But there are many in whom the case is dubious and not easily to be determined; for, on the one hand, they may have sundry things in them which may seem repugnant unto the reign of sin, but indeed are not inconsistent with it. All arguments and pleas from them in their vindication may fail them on a trial. And, on the other hand, there may be some in whom the effectual working of sin may be so great and perplexing as to argue that it hath the dominion, when indeed it hath not, but is only a stubborn rebel.
The things of the first sort, which seem destructive of and inconsistent with the dominion of sin, but indeed are not, may be referred to five heads: --
1. Illumination in knowledge and spiritual gifts, with convictions of good and evil, of all known duties and sins. This is that which some men live in a perpetual rebellion against, in one instance or another.
2. A change in the affections, giving a temporary delight in religious duties, with some constancy in their observation. This also is found in many who are yet evidently under the power of sin and spiritual darkness.
3. A performance of many duties, both moral and evangelical, for the substance of them, and an abstinence, out of conscience, from many sins. So was it with the young man in the Gospel, who yet wanted what was necessary to free him from the dominion of sin, <401920>Matthew 19:20-23.
4. Repentance for sin committed. This is that which most secure themselves by; and a blessed security it is when it is gracious, evangelical, a fruit of faith, comprising the return of the whole soul to God. But there is that which is legal, partial, respecting particular sins only, which is not pleadable in this case. Ahab was no less under the dominion of sin when he had repented him than he was before; and Judas repented him before he hanged himself.
5. Promises and resolutions against sin for the future. But the goodness of many in these things is "as a morning cloud, cad as the early dew it goeth away," as it is in the prophet, <280604>Hosea 6:4.
634
Where there is a concurrence of these things in any, they have good hopes, at least, that they are not under the dominion of sin, nor is it easy to convince them that they are; and they may so behave themselves herein as that it is not consistent with Christian charity to pronounce them to be so. Howbeit, the fallacy that is in these things hath been detected by many; and much more is by all required to evidence the sincerity of faith and holiness. No man, therefore, can be acquitted by pleas taken from them, as unto his subjection to the reign of sin.
The things of the second sort, whence arguments may be taken to prove the dominion of sin in any person, which yet will not certainly do it, are those which we shall now examine. And we must observe, --
1. That where sin hath the dominion, it doth indeed rule in the whole soul and all the faculties of it. It is a vicious habit in all of them, corrupting them, in their several natures and powers, with that corruption whereof they are capable: -- So in the mind, of darkness and vanity; the will, of spiritual deceit and perverseness; the heart, of stubbornness and sensuality. Sin in its power reaches unto and affects them all. But, --
2. It doth evidence its dominion and is to be tried by its acting in the distinct faculties of the mind, in the frame of the heart, and in the course of the life.
These are those which we shall examine: -- first, those which render the case dubious; and then those that clearly determine it on the part of sin. I shall not, therefore, at present, give positive evidences of men's freedom from the dominion of sin, but only consider the arguments that lie against them, and examine how far they are conclusive, or how they may be defeated. And, --
1. When sin hath in any instance possessed the imagination, and thereby engaged the cogitative faculty in its service, it is a dangerous symptom of its rule or dominion. Sin may exercise its rule in the mind, fancy, and imagination, where bodily strength or opportunity gives no advantage for its outward perpetration. In them the desires of sin may be enlarged as hell, and the satisfaction of lust taken in with greediness. Pride, and covetousness, and sensuality, may reign and rage in the mind by corrupt
635
imaginations, when their outward exercise is shut up by circumstances of life.
The first way whereby sin acts itself, or coins its motions and inclinations into acts, is by the imagination, <010605>Genesis 6:5. The continual evil figments of the heart are as the bubbling of corrupt waters from a corrupted fountain.
The imaginations intended are the fixing of the mind on the objects of sin or sinful objects, by continual thoughts, with delight and complacency. They are the mind's purveying for the satisfaction of the flesh in the lusts thereof, <451314>Romans 13:14, whereby evil thoughts come to lodge, to abide, to dwell in the heart, <240414>Jeremiah 4:14.
This is the first and proper effect of that vanity of mind whereby the soul is alienated from the life of God. The mind being turned off from its proper object, with a dislike of it, applies itself by its thoughts and imaginations unto the pleasures and advantages of sin, seeking in vain to recover the rest and satisfaction which they have forsaken in God himself: "They follow after lying vanities, and forsake their own mercies," <320208>Jonah 2:8. And when they give themselves up unto a constant internal converse with the desires of the flesh, the pleasures and advantages of sin, with delight and approbation, sin may reign triumphantly in them, though no appearance be made of it in their outward conversation. Such are they who have "a form of godliness, but deny the power thereof;" their hearts being filled with a litter of ungodly lusts, as the apostle declares, 2<550305> Timothy 3:5.
And there are three evils with respect whereunto sin doth exercise its reigning power in the imagination in an especial manner: --
(1.) Pride, self-elation, desire of power and greatness. It is affirmed of the prince of Tyrus, that he said "he was a god, and sat in the seat of God," <262802>Ezekiel 28:2; and the like foolish thoughts are ascribed unto the king of Babylon, <231413>Isaiah 14:13,14. None of the children of men can attain so great glory, power, and dominion in this world, but that in their imaginations and desires they can infinitely exceed what they do enjoy, like him who wept that he had not another world to conquer. They have no bounds but to be as God, yea, to be God; which was the first design of sin in the world: and there is none so poor and low but by his imaginations
636
he can lift up and exalt himself almost into the place of God. This vanity and madness God reproves in his discourse with Job, chapter <184009>40:9-14; and there is nothing more germane and proper unto the original depravation and corruption of our natures than this self-exaltation in foolish thoughts and imaginations, because it first came upon us through a desire of being as God. Herein, therefore, may sin exercise its dominion in the minds of men; yea, in the empty wind and vanity of these imaginations, with those that follow, consists the principal part of the deceitful ways of sin. The ways of men cannot satisfy themselves with what sins they can actually commit; but in these imaginations they rove endlessly, finding satisfaction in their renovation and variety, <235710>Isaiah 57:10.
(2.) Sensuality and uncleanness of life. It is said of some that they have "eyes full of adultery," and that they "cannot cease from sin," 2<610214> Peter 2:14; that is, their imaginations are continually working about the objects of their unclean lusts. These they think of night and day, immiring themselves in all filth continually. Jude calla them "filthy dreamers, defiling the flesh," verse 8. They live as in a constant pleasing dream by their vile imaginations, even when they cannot accomplish their lustful desires; for such imaginations cannot be better expressed than by dreams, wherein men satisfy themselves with a supposed acting of what they do not. Hereby do many wallow in the mire of uncleanness all their days, and for the most part are never wanting unto the effects of it when they have opportunity and advantage; and by this means the most cloistered recluses may live in constant adulteries, whereby multitudes of them become actually the sinks of uncleanness. This is that which, in the root of it, is severely condemned by our Savior, <400528>Matthew 5:28.
(3.) Unbelief, distrust, and hard thoughts of God, are of the same kind. These will sometimes so possess the imaginations of men as to keep them off from all delight in God, to put them on contrivances of fleeing from him; which is a peculiar case, not here to be spoken unto.
In these and the like ways may sin exercise its dominion in the soul by the mind and its imagination. It may do so when no demonstration is made of it in the outward conversation; for by this means the minds of men are defiled, and then nothing is clean, all things are impure unto them, <560115>Titus
637
1:15. Their minds being thus defiled, do defile all things to them, -- their enjoyments, their duties, all they have, and all that they do.
But yet all failing and sin in this kind doth not prove absolutely that sin hath the dominion in the mind that it had before. Something of this vice and evil may be found in them that are freed from the reign of sin; and there will be so until the vanity of our minds is perfectly cured and taken away, which will not be in this world. Wherefore I shall name the exceptions that may be put in against the title of sin unto dominion in the soul, notwithstanding the continuance in some measure of this work of the imagination in coining evil figments in the heart. And, --
(1.) This is no evidence of the dominion of sin, where it is occasional, arising from the prevalency of some present temptation. Take an instance in the case of David. I no way doubt but that in his temptation with Bathsheba, his mind was possessed with defiling imaginations. Wherefore, on his repentance, he not only prays for the forgiveness of his sin, but cries out with all fervency that God would "create a clean heart in him," <195110>Psalm 51:10. He was sensible not only of the defilement of his person by his actual adultery, but of his heart by impure imaginations. So it may be in the case of other temptations. Whilst men are entangled with any temptation, of what sort soever it be, it will multiply thoughts about it in the mind; yea, its whole power consists in a multiplication of evil imaginations. By them it blinds the mind, draws it off from the consideration of its duty, and enticeth it unto a full conception of sin, <590114>James 1:14,15. Wherefore, in this ease of a prevalent temptation, which may befall a true believer, the corrupt working of the imagination doth not prove the dominion of sin.
If it be inquired how the mind may be freed and cleared of these perplexing, defiling imaginations, which arise from the urgency of some present temptation, -- suppose about earthly affairs, or the like, -- I say it will never be done by the most strict watch and resolution against them, nor by the most resolute rejection of them. They will return with new violence and new presences, though the soul hath promised itself a thousand times that so they should not do. There is but one way for the cure of this distemper, and this is a thorough mortification of the lust that feeds them and is fed by them. It is to no purpose to shake off the fruit in
638
this case unless we dig up the root. Every temptation designs the satisfaction of some lust of the flesh or of the mind. These evil thoughts and imaginations are the working of the temptation in the mind. There is no riddance of them, no conquest to be obtained over them, but by subduing the temptation; and no subduing the temptation but by the mortification of the lust whosw satisfaction it is designed unto. This course the apostle directs unto, <510303>Colossians 3:3,5. That which he enjoins is, that we would not set our minds on the things of the earth, in opposition unto the things above; that is, that we would not fill our imaginations, and thereby our affections, with them. But what is the way whereby we may be enabled so to do? -- that is, saith he, the universal mortification of sin, verse 5.
For want of the wisdom and knowledge hereof, or for want of its practice, through a secret unwillingness to come up unto a full mortification of sin, some are galled and perplexed, yea, and defiled, with foolish and vain imaginations all their days; and although they prove not the dominion of sin, yet they will deprive the soul of that peace and comfort which otherwise it might enjoy.
But yet there is much spiritual skill and diligence required to discover what is the true root and spring of the foolish imaginations that may at any time possess the mind; for they lie deep in the heart, that heart which is deep and deceitful, and so are not easily discoverable. There are many other pretenses of them. They do not directly bespeak that pride or those unclean lusts which they proceed from, but they make many other pretenses and feign other ends; but the soul that is watchful and diligent may trace them to their original And if such thoughts are strictly examined at any time, what is their design, whose work they do, what makes them so busy in the mind, they will confess the truth, both whence they came and what it is they aim at, Then is the mind guided unto its duty; which is the extermination of the lust which they would make provision for.
(2.) Such imaginations are no evidence of the dominion of sin, in what degree soever they are, where they are afflictive, where they are a burden unto the soul, which it groans under and would be delivered from. There is a full account given by the apostle of the conflict between indwelling sin and grace, Romans 7. And the things which he ascribes unto sin are not the
639
first rising or involuntary motions of it, nor merely its inclinations and disposition; for the things ascribed unto it, as that it fights, rebels, wars, leads captive, acts as a law, cannot belong unto them. Nor doth he intend the outward acting or perpetration of sin, the doing, or accomplishing, or finishing of it; for that cannot befall believers, as the apostle declares, 1 John in 9. But it is the working of sin by these imaginations in the mind, and the engagement of the affections thereon, that he doth intend. Now, this he declares to be the great burden of the souls of believers, that which makes them think their condition wretched and miserable in some sort, and which they earnestly cry out for deliverance from, <450724>Romans 7:24. This is the present case. These figments of the heart, these imaginations, will arise in the minds of men. They will do so sometimes to a high degree. They will impose them on us with deceit and violence, leading captive unto the law of them. Where they are rejected, condemned, defied, they will return again while there is any vanity remaining in the mind or corruption in the affections. But if the soul be sensible of them, if it labor under them, if it look on them as those that fight against its purity, holiness, and peace, if it pray for deliverance from them, they are no argument of the dominion of sin; yea, a great evidence unto the contrary may be taken from that firm opposition unto them which the mind is constantly engaged in.
(3.) They are not proofs of the dominion of sin when there is a prevalent detestation of the lust from whence they proceed, and whose promotion they design, maintained in the heart and mind. I confess, sometimes this cannot be discovered. And all such various imaginations are but mere effects of the incurable vanity and instability of our minds, for these administer continual occasion unto random thoughts; but, for the most part (as we observed before), they are employed in the service of some lust, and tend unto the satisfaction of it. They are that which is prohibited by the apostle: <451314>Romans 13:14, "Make not provision for the flesh." And this may be discovered on strict examination. Now, when the mind is fixed in a constant detestation of that sin whereunto they lead, as it is sin against God, with a firm resolution against it, in all circumstances that may occur, no proof can be thence taken for the dominion of sin.
(4.) Sometimes evil thoughts are the immediate injections of Satan, and they are on many accounts most terrible unto the soul. Usually, for the matter of them, they are dreadful, and ofttimes blasphemous; and as unto
640
the manner of their entrance into the mind, it is, for the most part, surprising, furious, and irresistible. From such thoughts many have concluded themselves to be absolutely under the power of sin and Satan. But they are by certain rifles and infallible signs discoverable from whence they do proceed; and on that discovery all pretenses unto the dominion of sin in them must disappear.
And this is the first case, which renders the question dubious whether sin have the dominion in us or no.
2. It is a sign of the dominion of sin, when, in any instance, it hath a prevalency in our affections; yea, they are the throne of sin, where it acts its power. But this case of the affections I have handled so at large in my discourse of Spiritual-mindedness, f20 as I shall here very briefly speak unto it, so as to give one rule only to make a judgment by concerning the dominion of sin in them.
This is certain, that where sin hath the prevalency and predomi-nancy in our affections, there it hath the dominion in the whole soul. The rule is given us unto this purpose, 1<620215> John 2:15. We are obliged to "love the Lord our God with all our heart and with all our soul;" and therefore if there be in us a predominant love to any thing else, whereby it is preferred unto God, it must be from the prevalency of a principle of sin in us. And so it is with respect unto all other affections. If we love any thing more than God, as we do if we will not part with it for his sake, be it as a right eye or as a right hand unto us; if we take more satisfaction and complacency in it, and cleave more unto it in our thoughts and minds than unto God, as men commonly do in their lusts, interests, enjoyments, and relations; if we trust more to it, as unto a supply of our wants, than unto God, as most do to the world; if our desires are enlarged and our diligence heightened in seeking after and attaining other things, more than towards the love and favor of God; if we fear the loss of other things or danger from them more than we fear God,rowe are not under the rule of God or his grace, but we are under the dominion of sin, which reigns in our affections.
It were endless to give instances of this power of sin in and over the affections of men. Self-love, love of the world, delight in things sensual, an over-valuation of relations and enjoyments, with sundry other things of an
641
alike nature, will easily evidence it. And to resolve the case under consideration, we may observe, --
(1.) That the prevalency of sin in the affections, so far as to be a symptom of its dominion, is discernible unto the least beam of spiritual light, with a diligent searching into and judgment of ourselves. If it be so with any that they know it not, nor will be convinced of it (as it is with many), I know not what can free them from being under the reign of sin. And we see it so every day. Men all whose ways and actions proclaim that they are acted in all things by an inordinate love of the world and self, yet find nothing amiss in themselves, nothing that they do not approve of, unless it be that their desires are not satisfied according to their expectations. All the commands we have in the Scripture for self-searching, trial, and examination; all the rules that are given us unto that end; all the warnings we have of the deceitfulness of sin and of our own hearts, -- are given us to prevent this evil of shutting our eyes against the prevalent corruption and disorder of our affections. And the issue of all our endeavors in this kind is in the appeal of David to God himself, <19D923P> salm 139:23,24.
(2.) When men have convictions of the irregularity and disorder of their affections, yet are resolved to continue in the state wherein they are without the correction and amendment of them, because of some advantage and satisfaction which they receive in their present state, they seem to be under the dominion of sin. So is it with those mentioned, <235710>Isaiah 57:10. Upon the account of the present satisfaction, delight, and pleasure, that their corrupt affections do take in cleaving inordinately unto their objects, they will not endeavor their change and alteration.
This, then, is the sole safe rule in this case: Whatever hold sin may have got on our affections, whatever prevalency it may have in them, however it may entangle and defile them, if we endeavor sincerely the discovery of this evil, and thereon set ourselves constantly unto the mortification of our corrupt affections by all due means, there is not in their disorder any argument to prove the dominion of sin in us. Our affections, as they are corrupt, are the proper objects of the great duty of mortification; which the apostle therefore calls our "members which are upon the earth," <510305>Colossians 3:5. This is a safe anchor for the soul in this storm. If it live in a sincere endeavor after the mortification of every discoverable
642
corruption and disorder in the affections, it is secure from the dominion of sin. But as for such as are negligent in searching after the state of their souls, as unto the inclination and engagement of their affections, who approve of themselves in their greatest irregularities, resolvedly indulge themselves in any way of sin to gratify their corrupt affections, they must provide themselves of pleas for their vindication; I know them not. But the meaning of our present rule will be farther manifest in what ensues.
3. It is a dangerous sign of the dominion of sin, when, after a conviction of their necessity, it prevaileth unto a neglect of those ways and duties which are peculiarly suited, directed, and ordained, unto its mortification and destruction. This may be cleared in some particulars: --
(1.) Mortification of sin is the constant duty of all believers, of all who would not have sin have dominion over them. Where mortification is sincere, there is no dominion of sin; and where there is no mortification, there sin doth reign.
(2.) There are some graces and duties that are peculiarly suited and ordained unto this end, that by them and their agency the work of mortification may be carried on constantly in our souls. What they are, or some of them, we shall see immediately.
(3.) When sin puts forth its power in any especial lust, or in a strong inclination unto any actual sin, then it is the duty of the soul to make diligent application of those graces and duties which are specifical and proper unto its mortification.
(4.) When men have had a conviction of these duties, and have attended unto them according to that conviction, if sin prevail in them to a neglect or relinquishment of those duties as unto their performance, or as unto their application unto the mortification of sin, it is a dangerous sign that sin hath dominion in them. And I distinguish between these things, -- namely, a neglect of such duties as unto their performance, and a neglect of the application of them unto the mortification of sin; for men may on other accounts continue the observance of them, or some of them, and yet not apply them unto this especial end. And so all external duties may be observed when sin reigneth in triumph, 2<550305> Timothy 3:5.
643
The meaning of the assertion being stated, I shall now name some of those graces and duties upon whose omission and neglect sin may prevail, as unto an application of them unto the mortification of any sin: --
The first is, the daily exercise of faith on Christ as crucified. This is the great fundamental means of the mortification of sin in general, and which we ought to apply unto every particular instance of it. This the apostle discourseth at large, <450606>Romans 6:6-13. "Our old man," saith he, "is crucified with Christ, that the body of sin might be destroyed, that henceforth we should not serve sin." Our "old man," or the body of sin, is the power and reign of sin in us. These are to be destroyed; that is, so mortified that "henceforth we should not serve sin," that we should be delivered from the power and rule of it. This, saith the apostle, is done in Christ: "Crucified with him." It is so meritoriously, in his actual dying or being crucified for us; it is so virtually, because of the certain provision that is made therein for the mortification of all sin; but it is so actually, by the exercise of faith on him as crucified, dead, and buried, which is the means of the actual communication of the virtue of his death unto us for that end. Herein are we said to be dead and buried with him; whereof baptism is the pledge. So by the cress of Christ the world is crucified unto us, and we are so to the world, <480614>Galatians 6:14; which is the substance of the mortification of all sin. There are several ways whereby the exercise of faith on Christ crucified is effectual unto this end: --
[1.] Looking unto him as such will beget holy mourning in us: <381210>Zechariah 12:10, "They shall look on me whom they have pierced, and mourn." It is a promise of gospel times and gospel grace. A view of Christ as pierced will cause mourning in them that have received the promise of the Spirit of grace and supplication there mentioned. And this mourning is the foundation of mortification. It is that "godly sorrow which worketh repentance to salvation not to be repented of," 2<470710> Corinthians 7:10. And mortification of sin is of the essence of repentance. The more believers are exercised in this view of Christ, the more humble they are, the more they are kept in that mourning frame which is universally opposite unto all the interests of sin, and which keeps the soul watchful against all its attempts. Sin never reigned in an humble, mourning soul.
644
[2.] It is effectual unto the same end by the way of a powerful motive, as that which calls and leads unto conformity to him. This is pressed by the apostle, <450608>Romans 6:8-11. Our conformity unto Christ as crucified and dead consists in our being dead unto sin, and thereby overthrowing the reign of it in our mortal bodies. This conformity, saith he, we ought to reckon on as our duty: "Reckon ye yourselves to be dead indeed unto sin;" that is, that you ought so to be, in that conformity which you ought to aim at unto Christ crucified. Can any spiritual eye behold Christ dying for sin, and continue to live in sin? Shall we keep that alive in us which he died for, that it might not eternally destroy us? Can we behold him bleeding for our sins, and not endeavor to give them their death-wound? The efficacy of the exercise of faith herein unto the mortification of sin is known unto all believers by experience.
[3.] Faith herein gives us communion with him in his death, and unites the soul unto it in its efficacy. Hence we are said to be "buried with him into death," and to be "planted together in the likeness of his death," <450604>Romans 6:4, 5. Our "old man is crucified with him," verse 6. We have by faith communion with him in his death, unto the death of sin.
This, therefore, is the first grace and duty which we ought to attend unto for the mortification of sin. But where sin hath that interest and power in the mind as to take it off from this exercise of faith, to prevent or obstruct it, as it will do, so as that it shall not dare to think or meditate on Christ crucified, because of the inconsistency of such thoughts with an indulgence unto any lust, it is to be feared that sin is in the throne.
If it be thus with any; if they have not yet made use of this way and means for the mortification of sin; or if, being convinced of it, they have been for any season driven or withheld from the exercise of faith herein, -- I have nothing to offer to free them from this evidence of the reign of sin, but only that they would speedily and carefully address themselves unto their duty herein; and if they prevail on themselves unto it, it will bring in its own evidence of their freedom.
Some, it may be, will say that indeed they are "unskillful" in this "word of righteousness," as some are, <580513>Hebrews 5:13. They know not how to make use of Christ crucified unto this end, nor how to set themselves about it. Other ways of mortification they can understand. The discipline
645
and penances assigned by the Papists unto this end are sensible; so are our own vows and resolutions, with other duties that are prescribed; but as for this way of deriving virtue from the death of Christ unto the death of sin, they can understand nothing of it.
I easily believe that some may say so, yea, ought to say so, if they would speak their minds; for the spiritual wisdom of faith is required hereunto, but "all men have not faith." On the loss of this wisdom, the Papists have invented another way to supply the whole exercise of faith herein. They will make crucifixes, -- images of Christ crucified, then they will adore, embrace, mourn over, and expect great virtue from them. Without these images they know no way of addressing unto Christ for the communication of any virtue from his death or life. Others may be at the same loss; but they may do well to consider the cause of it: for, is it not from ignorance of the mystery of the gospel, and of the communication of supplies of spiritual things from Christ thereby, -- of the efficacy of his life and death unto our sanctification and mortification of sin? Or is it not because indeed they have never been thoroughly distressed in their minds and consciences by the power of sin, and so have never in good earnest looked for relief? Light, general convictions, either of the guilt or power of sin, will drive none to Christ. When their consciences are reduced unto real straits, and they know not what to do, they will learn better how to "look unto Him whom they have pierced." Their condition, whoever they are, is dangerous, who find not a necessity every day of applying themselves by faith unto Christ for help and succor. Or is it not because they have other reliefs to betake themselves unto? Such are their own promises and resolutions; which, for the most part, serve only to cheat and quiet conscience for an hour or a day, and then vanish into nothing. But whatever be the cause of this neglect, those in whom it is will pine away in their sins; for nothing but the death of Christ for us will be the death of sin in us.
Secondly, Another duty necessary unto this end is continual prayer, and this is to be considered as unto its application to the prevalency of any particular lust wherein sin doth in a peculiar manner exert its power. This is the great ordinance of God for its mortification; for, --
646
[1.] Hereby we obtain spiritual aids and supplies of strength against it. We are not more necessarily and fervently to pray that sin may be pardoned as to its guilt, than we are that it may be subdued as to its power. He who is negligent in the latter is never in good earnest in the former. The pressures and troubles which we receive from the power of sin are as pungent on the mind as those from its guilt are on the conscience. Mere pardon of sin will never give peace unto a soul, though it can have none without it. It must be mortified also, or we can have no spiritual rest. Now, this is the work of prayer, -- namely, to seek and obtain such supplies of mortifying, sanctifying grace, as whereby the power of sin may be broken, its strength abated, its root withered, its life destroyed, and so the whole old man crucified. That which was the apostle's request for the Thessalonians is the daily prayer of all believers for themselves, 1<520523> Thessalonians 5:23.
[2.] A constant attendance unto this duty in a due manner will preserve the soul in such a frame as wherein sin cannot habitually prevail in it. He that can live in sin and abide in the ordinary duties of prayer doth never once pray as he ought. Formality, or some secret reserve or other, vitiates the whole. A truly gracious, praying frame (wherein we pray always) is utterly inconsistent with the love of or reserve for any sin. To pray well is to pray always, -- that is, to keep the heart always in that frame which is required in prayer; and where this is, sin can have no rule, no, nor quiet harbor, in the soul.
[3.] It is the soul's immediate conflict against the power of sin. Sin in it is formally considered as the soul's enemy, which fights against it. In prayer the soul sets itself to grapple with it, to wound, kill, and destroy. It is that whereby it applies all its spiritual engines unto its utter ruin; herein it exerciseth a gracious abhorrency of it, a clear self-condemnation on the account of it; and engageth faith on all the promises of God for its conquest and destruction.
It is hence evident that if sin hath prevailed in the mind unto a negligence of this duty, either in general or as unto the effectual application of it unto any especial case where it exerts its power, it is an ill symptom of the dominion of sin in the soul
647
It is certain that unmortified sin, sin indulged unto, will gradually work out all due regard unto this duty of prayer, and alienate the mind from it, either as unto the matter or manner of its performance. We see this exemplified every day in apostate professors They have had a gift of prayer, and were constant in the exercise of it; but the love of sin and living in it hath devoured their gift, and wholly taken off their minds from the duty itself: which is the proper character of hypocrites "Will he delight himself in the Almighty? will he always call upon God?" Job<182710> 27:10. He may do so for a season, but, falling under the power ot sin, he will not continue so to do.
Now, because sin useth great deceit herein, in a gradual progress for attaining its end, and thereby securing its dominion, we may, in a way of warning or caution, take notice of some of its steps, that the entrance of it may be opposed: for as the "entrance of God's word giveth light," <19B9130>Psalm 119:130, -- the first putting forth of its power on the soul gives spiritual light unto the mind, which is to be improved, -- so the entrance of sin, the first actings of it on the mind, towards the neglect of this duty, brings a deceiving darknees with them, which is to be opposed: --
1st. It will produce in the mind an unreadiness unto this duty in its proper seasons. The heart should always rejoice in the approach of such seasons, because of the delight in God which it hath in them. To rejoice and be glad in all our approaches unto God is every way required of us; and therefore, with the thoughts of and on the approach of such seasons, we ought to groan in ourselves for such a preparedness of mind as may render us meet for that converse with God which we are called unto. But where sin begins to prevail, all things will be unready and out of order. Strange tergiversations will rise in the mind, either as unto the duty itself or as unto the manner of its performance. Customariness and formality are the principles which act themselves in this case. The body seems to carry the mind to the duty whether it will or no, rather than the mind to lead the body in its part of it; and it will employ itself in any thing rather than in the work and duty that lies before it.
Herein, then, lies a great part of our wisdom in obviating the power of sin in us: Let us keep our hearts continually in a gracious disposition and readiness for this duty, in all its proper seasons. If you lose this ground, you will yet go more backwards continually. Know, therefore, that there is
648
no more effectual preservative of the soul from the power of sin than a gracious readiness for and disposition unto this duty in private and public, according to its proper seasons.
2d1y. In its progress, unto unreadiness it will add unwillingness; for the mind prepossessed by sin finds it directly contrary unto its present interest, disposition, and inclination. There is nothing in it but what troubles and disquiets them; as he said of the prophet who was not willing to hear him any more, it speaks not good but evil of them continually. Hence a secret unwillingness prevails in the mind, and an aversation from a serious engagement in it; and the attendance of such persons to it is as if they were under a force, in a compliance with custom and convictions.
3dly. Sin will at length prevail unto a total neglect of this duty. This is an observation confirmed by long experience: If prayer do not constantly endeavor the ruin of sin, sin will ruin prayer, and utterly alienate the soul from it. This is the way of backsliders in heart; as they grow in sin they decay in prayer, until they are weary of it and utterly relinquish it. So they speak, <390113>Malachi 1:13, "Behold, what a weariness is it!" and, "Ye have snuffed at it." They look on it as a task, as a burden, and are weary in attending unto it.
Now, when I place this as an effect of the prevalency of sin, -- namely, a relinquishment of the duty of prayer, -- I do not intend that persons do wholly and absolutely, or as to all ways of it, public and private, and all seasons or occasions of it, give it over utterly. Few rise to that profligacy in sin, unto such desperate resolution against God. It may be they will still attend unto the stated seasons of prayer in families or public assemblies, at least drawing near to God with their lips; and they will, on surprisals and dangers, personally cry unto God, as the Scripture everywhere testifieth of them. But this only I intend, -- namely, that they will no more sincerely, immediately, and directly, apply prayer to the mortification and ruin of that lust or corruption wherein sin puts forth its power and rule in them; and where it is so, it seems to have the dominion. Of such an one saith the psalmist,
"He hath left off to be wise, and to do good. He setteth himself in a way that is not good; he abhorreth not evil," <193603>Psalm 36:3,4.
649
But such a relinquishment of this duty, as unto the end mentioned, as is habitual, and renders the soul secure under it, is intended; for there may, through the power of temptation, be a prevalency of this evil in believers for a season. So God complains of his people, <234322>Isaiah 43:22,
"Thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel;"
that is, comparatively, as unto the fervency and sincerity of the duty required of them. Now, when it is thus with believers for a season, through the power of sin and temptation, --
(1st.) They do not approve of themselves therein. They will ever and anon call things to consideration, and say, "It is not with us as it should be, or as it was in former days. This thing is not good that we do, nor will it be peace in the latter end."
(2dly.) They will have secret resolutions of shaking themselves out of the dust of this evil state. They say in themselves, "We will go and return unto our first husband, for then was it better with us than now;" as the church did, <280207>Hosea 2:7.
(3dly.) Every thing that peculiarly befalls them, in a way of mercy or affliction, they look on as calls from God to deliver and recover them from their backsliding frame.
(4thly.) They will receive in the warnings which are given them by the word preached, especially if their particular case be touched on or laid open
(5thly.) They will have no quiet, rest, or self-approbation, until they come thoroughly off unto a healing and recovery, such as that described, <281401>Hosea 14:1-4.
Thus it may be with some over whom sin hath not the dominion; yet ought the first entrance of it to be diligently watched against, as that which tends unto the danger and ruin of the soul.
Thirdly, Constant self-abasement, condemnation, and abhorrency, is another duty that is directly opposed unto the interest and rule of sin in the soul. No frame of mind is a better antidote against the poison of sin.
650
"He that walketh humbly walketh surely." f21 God hath a continual regard unto mourners, those that are of a "broken heart and a contrite spirit." It is the soil where all grace will thrive and flourish. A constant clue sense of sin as sin, of our interest therein by nature and in the course of our lives, with a continual afflictive remembrance of some such instances of it as have had peculiar aggravations, issuing in a gracious self-abasement, is the soul's best posture in watching against all the deceits and incursions of sin. And this is a duty which we ought with all diligence to attend unto. To keep our souls in a constant frame of mourning and self-abasement is the most necessary part of our wisdom with reference unto all the ends of the life of God; and it is so far from having any inconsistency with those consolations and joys which the gospel tenders unto us in believing, as that it is the only way to let them into the soul in a due manner. It is such mourners, and those alone, unto whom evangelical comforts are administered, <235718>Isaiah 57:18.
One of the first things that sin doth when it aims at dominion is the destruction of this frame of mind; and when it actually hath the rule, it will not suffer it to enter. It makes men careless and regardless of this matter, yea, bold, presumptuous, and fearless; it will obstruct all the entrance into the mind of such self-reflections and considerations as lead unto this frame; it will represent them either as needless or unseasonable, or make the mind afraid of them, as things which tend unto its disquietment and disturbance without any advantage. If it prevail herein, it makes way for the security of its own dominion. Nothing is more watched against than a proud, regardless, senseless, secure frame of heart, by them who are under the rule of grace.
4. A reserve for any one known sin, against the light and efficacy of convictions, is an argument of the dominion of sin. So was it in the case of Naaman. He would do all other things, but put in an exception for that whereon his honor and profit did depend. Where there is sincerity in conviction, it extends itself unto all sins; for it is of sin as sin, and so of every known sin equally, that hath the nature of sin in it. And to be true to convictions is the life of sincerity. If men can make a choice of what they will except and reserve, notwithstanding their being convinced of its evil, it is from the ruling power of sin. Pleas in the mind in the behalf of any sin, that is, for a continuance in it, prevalent thereunto, ruin all sincerity. It
651
may be the pretense is that it is but a little one, of no great moment, and that which shall be compensated with other duties of obedience; or it shall be retained only until a fitter season for its relinquishment; or men may be blinded after conviction to dispute again whether what they would abide in be sinful or no, as is the case frequently with respect unto covetousness, pride, and conformity to the world. It is a dreadful effect of the ruling power of sin. Whatever impeacheth the universality of obedience in one thing overthrows its sincerity in all things.
5. Hardness of heart, so frequently mentioned and complained of in the Scripture, is another evidence of the dominion of sin. But because there are various degrees also hereof, they must be considered, that we may judge aright what of it is an evidence of that dominion, and what may be consistent with the rule of grace; for it is that mysterious evil whereof the best men do most complain, and whereof the worst have no sense at all.
652
CHAPTER 4.
Hardness of heart spoken to as an eminent sign of sin's dominion; and it is shown that it ought to be considered as total or partial.
HARDNESS of heart is either total and absolute, or partial and comparative only.
Total hardness is either natural and universal, or judiciary in some particular individuals.
Natural hardness is the blindness or obstinacy of the heart in sin by nature, which is not to be cured by the use or application of any outward means: "Hardness and impenitent heart," <450205>Romans 2:5. This is that heart of stone which God promises in the covenant to take away by the efficacy of his almighty grace, <263626>Ezekiel 36:26. Where this hardness abides uncured, unremoved, there sin is absolutely in the throne. This, therefore, we do not inquire about.
Judiciary hardness is either immediately from God, or it is by the devil through his permission.
In the first way, God is frequently said to harden the hearts of men in their sins and unto their ruin; as he did with Pharaoh, <020421>Exodus 4:21. And he doth it in general two ways: --
1. By withholding from them those supplies of light, wisdom, and understanding, without which they cannot understand their condition, see their danger, or avoid their ruin.
2. By withholding the efficacy of the means which they enjoy for their conviction and repentance, yea, and giving them an efficacy unto their obduration, <230609>Isaiah 6:9, 10. And concerning this divine induration we may observe, --
1. That it is the severest of divine punishments in this world.
2. That therefore it is not executed but towards those that are habitually wicked, and so do of choice harden themselves in their sins, <450126>Romans 1:26, 28.
653
3. For the most part it respects some especial times and seasons, wherein are the turning-points for eternity.
4. That the condition of those so hardened is remediless, and their wounds incurable.
Where any are thus hardened, there is no question about the dominion of sin. Such a heart is its throne, its proper seat, next to hell.
Secondly, There is a judiciary hardness which Satan, through God's permission, brings on men, 2<470404> Corinthians 4:4; and there are many ways whereby he doth effect it, not here to be insisted on.
But there is a hardness of heart that is indeed but partial and comparative, whatever appearance it may make of that which is total and absolute; whence the inquiry ariseth whether it be an evidence of the dominion of sin or no.
There is a hardness of heart which is known and lamented by them in whom it is. Hereof the church complains, <236317>Isaiah 63:17,
"O LORD, why hast thou hardened our heart from thy fear?" or, "suffered it so to be, not healing, not recovering our hardness."
And there are sundry things which concur in this kind of hardness of heart; as, --
1. Want of readiness to receive divine impressions from the word of God. When the heart is soft and tender, it is also humble and contrite, and ready to tremble at the word of God. So it is said of Josiah that "his heart was tender," and "he humbled himself before the LORD," when he heard his word, 2<122218> Kings 22:18,19. This may be wanting in some in a great measure, and they may be sensible of it. They may find in themselves a great unreadiness to comply with divine warnings, reproofs, calls. They are not affected with the word preached, but sometimes complain that they sit under it like stocks and stones. They have not an experience of its power, and are not cast' into the mould of it. Hereon they apprehend that their hearts are hardened from the fear of God, as the church complains. There is, indeed, no better frame of heart to be attained in this life than that whereby it is to the word as the wax to the seal, fit and ready to receive impressions from it, -- a frame that is tender to receive the
654
communications of the word in all their variety, whether for reproof, instruction, or consolation; and the want hereof is a culpable hardness of heart.
2. There belongs unto it an [un] affectedness with the guilt of sin, as unto the sorrow and repentance that it doth require. There is none in whom there is any spark of saving grace but hath a gracious sorrow for sin, in some degree or other. But there is a proportion required between sin and sorrow. Great sins require great sorrows, as Peter, on his great sin, "wept bitterly;" and all especial aggravations of sin require an especial sense of them. This the soul finds not in itself. It bears the thoughts of sin and the rebukes of conscience without any great concussion or remorse; it can pass over the charge of sin without relenting, mourning, dissolving in sighs and tears; and it cannot but say sometimes thereon that its heart is like the adamant or the flint in the rock. This makes many fear that they are under the dominion of sin; and they fear it the more because that fear doth not affect and humble them as it ought. And it must be granted that all unaffectedness with sin, all want of humiliation and godly sorrow upon it, is from an undue hardness of heart; and they who are not affected with it have great reason to be jealous over themselves, even as unto their spiritual state and condition.
3. Of the same kind, in its measure, is unaffectedness with the sins of others among whom we live, or in whom we are concerned. To mourn for the sins of others is a duty highly approved of God, <260904>Ezekiel 9:4. It argues the effectual working of many graces, as zeal for the glory of God, compassion for the souls of men, love to the glory and interest of Christ in the world. The want hereof is from hardness of heart; and it is that which abounds among us. Some find not themselves at all concerned herein; some make pretenses why they need not so be, or that it is not their duty, -- what is it unto them how wicked the world is? it shall answer for its own sins. Nor are they moved when it comes nearer them. If their children come to losses, poverty, ruin, then they are affected indeed; but so long as they flourish in the world, be they apostates from profession, be they enemies to Christ, do they avowedly belong unto the world and walk in the ways of it, they are not much concerned, especially if they are not scandalously profligate. But this also is from hardness of heart, which will be bewailed where grace is vigilant and active.
655
4. Want of a due sense of indications of divine displeasure is another instance of this hardness of heart. God doth ofttimes give signs and tokens hereof, whether as unto the public state of the church in the world, or as unto our own persons, in afflictions and chastisements. In the seasons hereof he expects that our hearts should be soft and tender, ready to receive impressions of his anger, and pliable therein unto his mind and will. There are none whom at such a time he doth more abhor than those who are stout-hearted, little regarding him or the operation of his hands. This in some measure may be in believers, and they may be sensible of it, to their sorrow and humiliation.
These things, and many more of the like nature, proceed from hardness of heart, or the remainder of our hardness by nature, and are great promoters of the interest of sin in us. But where any persons are sensible of this frame, where they are humbled for it, where they mourn under, and cry out for its removal, it is so far from being an evidence of the dominion of sin over them in whom it is, that it is an eminent sign of the contrary, -- namely, that the ruling power of sin is certainly broken and destroyed in the soul.
But there are other instances of hardness of heart, which have much more difficulty in them, and which are hardly reconcilable unto the rule of grace. I shall mention some of them: --
1. Security and senselessness under the guilt of great actual sins. I do not say this is, or can at any time be, absolute in any believer; but such it may be as whereon men may go on at their old pace of duties and profession, though without any peculiar humiliation, albeit they are under the provoking guilt of some known sin, with its aggravations. It will recur upon their minds, and conscience, unless it be seared, will treat with them about it; but they pass it over, as that which they had rather forget and wear out of their minds than bring things unto their proper issue by particular repentance. So it seems to have been with David after his sin with Bathsheba I doubt not but that before the message of God to him by Nathan, he had unpleasing thoughts of what he had done; but there are not the least footsteps in the story or any of his prayers that he laid it seriously to heart and was humbled for it before. This was a great hardness of heart; and we know how difficult his recovery from it was He was
656
saved, but as through fire. And where it is so with any one that hath been overtaken with any great sin, as drunkenness or other folly, that he strives to wear it out, to pass it over, to forget it, or give himself countenance from any reasoning or consideration against the especial sense of it and humiliation for it, he can, during that state and frame, have no solid evidence that sin hath not the dominion in him. And let such sinners be warned who have so passed over former sins until they have utterly lost all sense of them, or are under such a frame at present, that they recall things to another account, and suffer no such sin to pass without a peculiar humiliation, or, whatever be the final issue of things with them, they can have no solid ground of spiritual peace in this world.
2. There is such a dangerous hardness of heart, where the guilt of one sin makes not the soul watchful against another of another sort. Wherever the heart is tender, upon a surprisal into sin, it will not only watch against the returns thereof or relapses into it, but will be made diligent, heedful, and careful against all other sins whatever. So is it with all that walk humbly under a sense of sin. But when men [are] in such a state [they] are careless, bold, and negligent, so u that if they repeat not the same sin, they are easily hurried into others Thus was it with Asa. He was "wroth with the seer" that came unto him with a divine message, and smote him, "and put him in a prison house, for he was in a rage," 2<141610> Chronicles 16:10. A man would think that when he was recovered out of this distemper, it might have made him humble and watchful against other sins; but it was not so, for it is added that he "oppressed some of the people at the same time." And he rested not there, but "in his disease he sought not to the LORD, but to the physicians," verse 12. Unto persecution he added oppression, and unto that unbelief. Yet, notwithstanding all this, "Asa's heart was perfect with the LORD all his days," 1<111514> Kings 15:14; that is, he had a prevalent sincerity in him notwithstanding these miscarriages. But he was, doubtless, under the power of great hardness of heart. So is it with others in the like cases, when one sin makes them not careful and watchful against another; as when men have stained themselves with intemperance of life, they may fall into excess of passion with their families and relations, or into a neglect of duty, or fake any other crooked steps in their walk. This argues a great prevalency of sin in the soul, although, as we see in the example of Asa, it
657
is not an infallible evidence of its dominion; yet of that nature it is wherewith divine peace and consolation are inconsistent.
3. When men fall into such unspiritual frames, such deadness and decays, as from which they are not recoverable by the ordinary means of grace, it is a certain evidence of hardness of heart and the prevalency of sin therein. It is so, whether this be the fault of churches or of particular persons. The preaching of the word is the especial divine ordinance for the healing and recovery of backsliders in heart or life. Where this will not effect it in any, but they will go on frowardly in the ways of their own hearts, unless God take some extraordinary course with them, they are on the brink of ruin, and live on sovereign grace alone.
Thus was it with David. After his great sin, there is no doubt but he attended unto all ordinances of divine worship, which are the ordinary means of the preservation and recovery of sinners from their backslidings. Howbeit they had not this effect upon him. He lived impenitently in his sin, until God was pleased to use extraordinary means, in the especial message of Nathan and the death of his child, for his awakening and recovery.
And thus God will deal sometimes with churches and persons. Where ordinary means for their recovery will not effect it, he will by sovereign grace, and it may be by a concurrence of extraordinary providences, heal, revive, and save them. So he promiseth to do, <235716>Isaiah 57:16-19.
But where this is trusted unto, in the neglect of the ordinary means of healing, seeing there is no direct promise of it, but it is a case reserved unto absolute sovereignty, the end may be bitterness and sorrow.
And let them take heed who are under this frame; for although God may deliver them, yet it will be by "terrible things," as <196505>Psalm 65:5, -- such terrible things as wherein he will "take vengeance of their inventions," <199908>Psalm 99:8, though he do forgive them. So David affirms of himself, that God in his dealing with him had broken all his bones, <195108>Psalm 51:8.
I fear this is the present case of many churches and professors at this day. It is evident that they are fallen under many spiritual decays; neither have the ordinary means of grace, repentance, and humiliation, though backed with various providential warnings, been efficacious to their recovery. It is
658
greatly to be feared that God will use some severe dispensation in terrible things towards them for their awakening, or, which is more dreadful, withdraw his presence from them.
4. Of the same nature it is, and argues no small power of this evil, when men satisfy and please themselves in an unmortified, unfruitful profession; a severe symptom of the dominion of sin. And there are three things that manifest the consistency of such a profession with hardness of heart, or are fruits of it therein: --
(1.) A neglect of the principal duties of it. Such are mortification in themselves, and usefulness or fruitfulness towards others. A deficiency and neglect in these things are evident amongst many that profess religion. It doth not appear that in any thing they seriously endeavor the mortification of their lusts, their pride, their passion, their love of the world, their inordinate desires and sensual appetites. They either indulge unto them all, or at least they maintain not a constant conflict against them. And as unto usefulness in the fruits of righteousness, which are to the praise of God by Jesus Christ, or those good works which are the evidence of a living faith, they are openly barren in them. Now, whereas these are the principal dictates of that religion which they do profess, their neglect of them, their deficiency in them, proceed from a hardness of heart, overpowering their light and convictions. And what shall long, in such a case, stop sin out of the throne? Self-pleasing and satisfaction in such a profession argues a very dangerous state and habit of mind. Sin may have a full dominion under such a profession.
(2.) The admission of an habitual formality into the performance of religious duties is of the same nature. In some the power of sin, as we observed before, prevails unto the neglect and omission of such duties Others continue the observation [of them], but are so formal and lifeless in them, so careless as unto the exerting or exercise of grace in them, as gives an uncontrollable evidence of the power of sin and a spiritual senselessness of heart. There is nothing that the Scripture doth more frequently and severely condemn, and give as a character of hypocrites, than a diligent attendance unto a multiplication of duties whilst the heart is not spiritually engaged in them. For this cause the Lord Christ threatened the utter rejection of the lukewarm church of Laodicea; and God pronounceth a
659
most severe sentence against all that are guilty of it, <232913>Isaiah 29:13,14. Yet thus it may be with many, and that thus it hath been with them many do manifest by their open apostasy, which is the common event of this frame and course long continued in; for some in the daily performance of religious duties for a season do exercise and preserve their gifts, but, there being no exercise of grace in them, after a while those gifts also do wither and decay. They are under the power of the evil whereof we treat, -- namely, a hard and senseless heart, -- that can approve of themselves in such a lifeless, heartless profession of religion, and performance of the duties thereof.
(3.) When men grow senseless under the dispensation of the word, and do not at all profit by it. The general ends of preaching the word unto believers are: --
[1.] The increase of spiritual light, knowledge, and understanding, in them;
[2.] The growth of grace, enabling to obedience;
[3.] Holy excitation of grace, by impressions of its power in the communication of the mind, will, love, and grace of God, unto our souls; -- which is attended with,
[4.] An impression on the affections, renewing and making them more holy and heavenly continually; with,
[5.] Direction and administration of spiritual strength against temptations and corruptions; and,
[6.] Fruitfulness in the works and duties of obedience.
Where men can abide under the dispensation of the word without any of these effects on their minds, consciences, or lives, they are greatly hardened by the deceitfulness of sin, as in <580312>Hebrews 3:12,13, this case is stated. Now, whether this be, --
[1.] From that carelessness and security which is grown on all sorts of persons, against which God doth justly express his indignation, by withholding the power and efficacy of his word in its administration from them; or,
660
[2.] From an increase of an unsanctified light and gifts, which fill men with high thoughts of themselves, and keep them off from that humble frame which alone is teachable; or,
[3.] From a loss of all due reverence unto the ministry as God's ordinance for all the ends of the word, with a secret fortification of conscience by prejudices against its power, from the suggestions of Satan; or,
[4.] From the love of sin, which the heart would shelter and secure from the efficacy of the word; or from what other cause soever it be, -- it proceeds from a dangerous hardness of heart, from the power of sin.
Where this is the state of the minds of men, where this hardness is thus prevalent in them, I do not, no man can, give them assurance that sin hath not the dominion in them; but because all these things are capable of various degrees, it may not be concluded absolutely from any or all of them, in any degree, that so it is. But this we may safely conclude, --
1. That it is impossible for any man in whom this evil frame is found in any degree, and not sincerely endeavored against, to keep any true solid peace with God or in his own soul; what seems to be so in him is but a ruinous security.
2. That this is the high road unto final obduration and impenitency. And therefore,
3. It is the present duty of those who have any care of their souls to shake themselves out of this dust, and not to give themselves any rest until they are entered into the paths of recovery. The calls of God unto such backsliders in heart for a return are multiplied; the reasons for it and motives unto it are innumerable. This ought never to depart from their minds, that without it they shall eternally perish, and they know not how soon they may be overtaken with that destruction.
Thus far have we proceeded in the inquiry, whether sin hath the dominion in us or no. There are on the other side many evidences of the rule of grace, sufficient to discard the pleas and pretenses of sin unto the throne; but the consideration of them is not my present design. I have only examined the
661
pleas of sin which render the inquiry difficult and the case dubious; and they arise all from the actings of sin in us as it fights against the soul, which is its proper and constant work, 1<600211> Peter 2:11. It doth so against the design of the law, which is to live to God; against the order and peace of it, which it disturbs; and against its eternal blessedness, which it would deprive it of. The examination of the pretenses insisted on may be of some use to them that are sincere.
But, on the other hand, there are uncontrollable evidences of the dominion of sin in men, some whereof I shall mention, and only mention, because they need neither proof nor illustration: --
1. It is so where sin hath possessed the will. And it hath possessed the will when there are no restraints from sinning taken from its nature, but from its consequents only.
2. When men proclaim their sins and hide them not, -- when they beast in them and of them, as it is with multitudes; or,
3. Approve of themselves in any known sin, without renewed repentance, as drunkenness, uncleanness, swearing, and the like; or,
4. Live in the neglect of religious duties in their closets and families, whence all their public attendance unto them is but hypocrisy; or,
5. Have an enmity to true holiness and the power of godliness; or,
6. Are visible apostates from profession, especially if they add, as is usual, persecution to their apostasy; or,
7. Are ignorant of the sanctifying principles of the gospel and Christian religion; or,
8. Are despisers of the means of conversion; or,
9. Live in security under open providential warnings and calls to repentance; or,
10. Are enemies in their minds unto the true interest of Christ in the world. Where these things and the like are found, there is no question what it is that hath dominion and bears rule in the minds of men. This all men may easily know, as the apostle declares, <450616>Romans 6:16.
662
CHAPTER 5.
The third inquiry handled, namely, What is the assurance given us, and what are the grounds thereof, that sin shall not have dominion over us -- The ground of this assurance is, that we are "not under the law, but under grace" -- The force of this reason shown, namely, How the law doth not destroy the dominion of sin, and how grace dethrones sin and gives dominion over it.
III. AND thus much hath been spoken unto the second thing proposed at
the entrance of this discourse, -- namely, an inquiry, Whether sin have the dominion in any of us or no. I proceed unto that which offers itself from the words, in the third place: What is the assurance given us, and what are the grounds of it, that sin shall not have dominion over us; which lies in this, that we are "not under the law, but under grace."
Where men are engaged in a constant conflict against sin; where they look upon it and judge it their chiefest enemy, which contends with them for their souls and their eternal ruin; where they have experience of its power and deceit, and through the efficacy of them have been often shaken in their peace and comfort; where they have been ready to despond, and say they shall one day perish under their powers, -- it is a gospel word, a word of good tidings, that gives them assurance that it shall never have dominion over them.
The ground of this assurance is, that believers are "not under the law, but under grace." And the force of this reason we may manifest in some few instances: --
FIRST, The law giveth no strength against sin unto them that are under it, but grace doth. Sin will neither be cast nor kept out of its throne, but by a spiritual power and strength in the soul to oppose, conquer, and dethrone it. Where it is not conquered it will reign; and conquered it will not be without a mighty prevailing power: this the law will not, cannot give.
The law is taken two ways: --
663
1. For the whole revelation of the mind and will of God in the Old Testament, In this sense it had grace in it, and so did give both life, and light, and strength against sin, as the psalmist declares, <191907>Psalm 19:7-9. In this sense it contained not only the law of precepts, but the promise also and the covenant, which was the means of conveying spiritual life and strength unto the church. In this sense it is not here spoken of, nor is anywhere opposed unto grace.
2. For the covenant rule of perfect obedience: "Do this, and live." In this sense men are said to be "under it," in opposition unto being "under grace." They are under its power, rule, conditions, and authority, as a covenant. And in this sense all men are under it who are not instated in the new covenant through faith in Christ Jesus, who sets up in them and over them the rule of grace; for all men must be one way or other under the rule of God, and he rules only by the law or by grace, and none can be under both at the same time.
In this sense the law was never ordained of God to convey grace or spiritual strength unto the souls of men; had it been so, the promise and the gospel had been needless:
"If there had been a law given which could have given life, verily righteousness should have been by the law," <480321>Galatians 3:21.
If it could have given life or strength, it would have produced righteousness, we should have been justified by it. It discovers sin and condemns it, but gives no strength to oppose it. It is not God's ordinance for the dethroning of sin, nor for the destruction of its dominion.
This law falls under a double consideration, but in neither of them was designed to give power or strength against sin: --
1. As it was given unto mankind in the state of innocency; and it did then absolutely and exactly declare the whole duty of man, whatever God in his wisdom and holiness did require of us. It was God's ruling of man according to the principle of the righteousness wherein he was created. But it gave no new aids against sin; nor was there any need that so it should do. It was not the ordinance of God to administer new or more grace unto man, but to rule and govern him according to what he had received; and this it continueth to do forever. It claims and continues a rule over all men,
664
according to what they had and what they have; but it never had power to bar the entrance of sin, nor to cast it out when it is once enthroned.
2. As it was renewed and enjoined unto the church of Israel on Mount Sinai, and with them unto all that would join themselves unto the Lord out of the nations of the world. Yet neither was it then, nor as such, designed unto any such end as to destroy or dethrone sin by an administration of spiritual strength and grace. It had some new ends given then unto it, which it had not in its original constitution, the principal whereof was to drive men to the promise, and Christ therein; and this it doth by all the acts and powers of it on the souls of men. As it discovers sin, as it irritates and provokes it by its severity, as it judgeth and condemneth it, as it denounceth a curse on sinners, it drives unto this end; for this was added of grace in the renovation of it, this new end was given unto it. In itself it hath nothing to do with sinners, but to judge, curse, and condemn them.
There is, therefore, no help to be expected against the dominion of sin from the law. It was never ordained of God unto that end; nor doth it contain, nor is it communicative of, the grace necessary unto that end, <450803>Romans 8:3.
Wherefore, those who are "under the law" are under the dominion of sin. "The law is holy," but it cannot make them holy who have made themselves unholy; it is "just," but it cannot make them so, -- it cannot justify them whom it doth condemn; it is "good," but can do them no good, as unto their deliverance from the power of sin. God hath not appointed it unto that end. Sin will never be dethroned by it; it will not give place unto' the law, neither in its title nor its power.
Those who are under the law will at some seasons endeavor to shake off the yoke of sin, and resolve to be no longer under its power; as, --
1. When the law presseth on their consciences, perplexing and disquieting them. The commandment comes home unto them, sin reviveth, and they die, <450709>Romans 7:9,10; that is, it gives power to sin to slay the hopes of the sinner, and to distress him with the apprehension of guilt and death: for "the strength of sin is the law," 1<461556> Corinthians 15:56; -- the power it hath to disquiet and condemn sinners is in and by the law. When it is thus with sinners, when the law presseth them with a sense of the guilt of sin,
665
and deprives them of all rest and peace in their minds, they will resolve to cast off the yoke of sin, to relinquish its service, that they may be freed from the urgency of the law on their consciences; and they will endeavor it in some instances of duty and abstinence from sin.
2. They will do the same under surprisals with sickness, pain, dangers, or death itself. Then they will cry, and pray, and promise to reform, and set about it, as they suppose, in good earnest. This case is fully exemplified, <197834>Psalm 78:34-37; and it is manifest in daily experience amongst multitudes. There are few who are so seared and profligate but at such seasons they will think of returning to God, of relinquishing the service of sin, and vindicating themselves from under its dominion. And in some it worketh a lasting change, though no real conversion doth ensue; but with the most this "goodness is as a morning cloud, and as the early dew it goeth away."
3. The same effect is produced in many by the preaching of the word. Some arrow of conviction is fastened in their minds, whereon their former ways displease them, and they judge it is better for them to change the course of their lives, and to relinquish the service of sin. These resolutions for the most part abide with them according to the society which they have or fall into. Good society may much help them in their resolves for a time, when by that which is evil and corrupt they are presently extinguished.
4. Sometimes merciful, endearing providences will have the same effect on the minds of men not obdurate in sin. Such are deliverances from imminent dangers, sparing the lives of near relations, and the like.
In such seasons, men under the law will attend unto their convictions, and endeavor for a while to shake off the yoke of sin. They will attend unto what the law saith, under whose power they are, and endeavor a compliance therewith; many duties shall be performed, and many evils abstained from, in order to the quitting themselves of sin's dominion. But, alas! the law cannot enable them hereunto, -- it cannot give them life and strength to go through with what their convictions press them unto; therefore, after a while they begin to faint and wax weary in their progress, and at length give quite over. It may be they may break off from some
666
great sins in particular, but shake off the whole dominion of sin they cannot.
It is otherwise with them that are "under grace." Sin shall not have dominion over them; strength shall be administered unto them to dethrone it.
"Grace" is a word of various acceptations in the Scripture. As we are here said to be under it, and as it is opposed unto the law, it is used or taken for the gospel, as it is the instrument of God for the communication of himself and his grace by Jesus Christ unto those that do believe, with that state of acceptation with himself which they are brought into thereby, <450501>Romans 5:1,2. Wherefore, to be "under grace" is to have an interest in the gospel covenant and state, with a right unto all the privileges and benefits thereof, to be brought under the administration of grace by Jesus Christ, -- to be a true believer.
But the inquiry hereon is, how it follows from hence that sin shall not have dominion over us, that sin cannot extend its territories and rule into that state, and in what sense this is affirmed.
1. Is it that there shall be no sin in them any more? Even this is true in some sense. Sin as unto its condemning power hath no place in this state, <450801>Romans 8:1. All the sins of them that believe are expiated or done away, as to the guilt of them, in the blood of Christ, <580103>Hebrews 1:3; 1<620107> John 1:7. This branch of the dominion of sin, which consists in its condemning power, is utterly cast out of this state. But sin as unto its being and operation doth still continue in believers whilst they are in this world; they are all sensible of it. Those who deceive themselves with a contrary apprehension are most of all under the power of it, 1<620108> John 1:8. Wherefore, to be freed from the dominion of sin is not to be freed absolutely from all sin, so as that it should in no souse abide in us any more. This is not to be under grace, but to be in glory.
2. Is it that sin, though it abides, yet it shall not fight or contend for dominion in us? That this is otherwise we have before declared. Scripture and the universal experience of all that believe do testify the contrary; so cloth the assurance here given us that it shall not obtain that dominion: for
667
if it did not contend for it, there could be no grace in this promise, -- there is none in deliverance from that whereof we are in no danger.
But the assurance here given is built on other considerations; whereof the first is, that the gospel is the means ordained and instrument used by God for the communication of spiritual strength unto them that believe, for the dethroning of sin. It is the "power of God unto salvation," <450116>Romans 1:16, that whereby and wherein he puts forth his power unto that end. And sin must be really dethroned by the powerful acting of grace in us, and that in a way of duty in ourselves. We are absolved, quitted, freed from the rule of sin, as unto its pretended right and title, by the promise of the gospel; for thereby are we freed and discharged from the rule of the law, wherein all the title of sin unto dominion is founded, for "the strength of sin is the law:" but we are freed from it, as unto its internal power and exercise of its dominion, by internal spiritual grace and strength in its due exercise. Now, this is communicated by the gospel; it gives life and power, with such continual supplies of grace as are able to dethrone sin, and forever to prohibit its return.
This, then, is the present case supposed and determined by the apostle: "You that are believers are all of you conflicting with sin. You find it always restless and disquieting, sometimes strong and powerful. When it is in conjunction with any urgent temptation, you are afraid it will utterly prevail over you, to the ruin of your souls. Hence you are wearied with it, groan under it, and cry out for deliverance from it." All these things the apostle at large insists on in this and the next chapter. "But now," saith he, "be of good comfort; notwithstanding all these things, and all your fears upon them, sin shall not prevail, it shall not have the dominion, it shall never ruin your souls." But what ground have we for this hope? what assurance of this success? "This you have," saith the apostle, "`Ye are not under the law, but under grace;' or the rule of the grace of God in Christ Jesus, administered in the gospel." But how doth this give relief? "Why, it is the ordinance, the instrument of God, which he will use unto this end -- namely, the communication of such supplies of grace and spiritual strength as shall eternally defeat the dominion of sin."
This is one principal difference between the law and the gospel, and was ever so esteemed in the church of God, until all communication of
668
efficacious grace began to be called in question: The law guides, directs, commands, all things that are against the interest and rule of sin. It judgeth and condemneth both the things that promote it and the persons that do them; it frightens and terrifies the consciences of those who are under its dominion. But if you shall say unto it, "What then shall we do? this tyrant, this enemy, is too hard for us. What aid and assistance against it will you afford unto us? what power will you communicate unto its destruction?" Here the law is utterly silent, or says that nothing of this nature is committed unto it of God; nay, the strength it hath it gives unto sin for the condemnation of the sinner: "The strength of sin is the law." But the gospel, or the grace of it, is the means and instrument of God for the communication of internal spiritual strength unto believers. By it do they receive supplies of the Spirit or aids of grace for the subduing of sin and the destruction of its dominion. By it they may say they can do all things, through Him that enables them.
Hereon then depends, in the first place, the assurance of the apostle's assertion, that "sin shall not have dominion over us," because we are "under grace." We are in such a state as wherein we have supplies in readiness to defeat all the attempts of sin for rule and dominion in us.
But some may say hereon, they greatly fear they are not. in this state, for they do not find such supplies of spiritual strength and grace as to give them a conquest over sin. They are still perplexed with it, and it is ready to invade the throne in their minds, if it be not already possessed of it. Wherefore they fear lest they are strangers from the grace of the gospel.
In answer hereunto the things ensuing are proposed: --
1. Remember what hath been declared concerning the dominion of sin, If it be not known what it is and wherein it doth consist, as some may please themselves whilst their condition is deplorable (as it is with the most), so others may be perplexed in their minds without just cause. A clear distinction between the rebellion of sin and the dominion of sin is a great advantage unto spiritual peace.
2. Consider the end for which aids of grace are granted and communicated by the gospel. Now, this is not that sin may at once be utterly destroyed and consumed in us, that it should have no being, motion, or power in us
669
any more. This work is reserved for glory, in the full redemption of body and soul, which we here do but groan after. But it is given unto us for this end, that sin may be so crucified and mortified in us, -- that is, so gradually weakened and destroyed, -- as that it shall not ruin spiritual life in us, or obstruct its necessary acting in duties, and for prevalency against such sins as would disannul the covenant relation between God and our souls Whilst we have supplies of it which are sufficient unto this end, although our conflict with sin doth continue, although we are perplexed by it, yet we are under grace, and sin shall have no more dominion over us. This is enough for us, that sin shall be gradually destroyed, and we shall have a sufficiency of grace on all occasions to prevent its ruling prevalency.
3. Live in the faith of this sacred truth, and ever keep alive in your souls expectation of supplies of grace suitable thereunto. It is of the nature of true and saving faith, inseparable from it, to believe that the gospel is the way of God's administration of grace for the ruin of sin. He that believes it not believes not the gospel itself, which is "the power of God unto salvation," <450116>Romans 1:16. If we live, and walk, and act, as if we had nothing to trust unto but ourselves, our own endeavors, our own resolutions, and that in our perplexities and surprisals, it is no wonder if we are not sensible of supplies of divine grace; -- most probably we are under the law, and not under grace. This is the fundamental principle of the gospel state, that we live in expectation of continual communications of life, grace, and strength, from Jesus Christ, who is "our life," and from whose "fulness we receive, and grace for grace." We may therefore, in this case, continually expostulate with our souls, as David doth: "Why go you mourning because of the oppression of the enemy? Why are you cast down? and why are you disquieted within us? Still hope in God; he is the health of my countenance." We may be sensible of great oppression from the power of this enemy; this may cause us to go mourning all the day long, and in some sense it ought so to do. Howbeit we ought not hence to despond, or to be cast down from our duty or our comfort. Still we may trust in God through Christ, and live in continual expectation of such spiritual reliefs as shall assuredly preserve us from the dominion of sin. This faith, hope, and expectation, we are called unto by the gospel; and
670
when they are not cherished, when they are not kept up unto a due exercise, all things will go backward in our spiritual condition.
4. Make especial application unto the Lord Christ, unto whom the administration of all spiritual supplies is committed, for the communication of them unto you, according unto all especial occasions Hath sin got the advantage of a powerful temptation, so as that it seems to put hard for dominion in the soul; as it was with Paul under the buffetings of Satan, when he had that answer from the Lord, upon his reiterated prayer, "My grace is sufficient for thee;" -- " Sin shall not have dominion over thee"? Hath it, by its deceitfulness, brought the soul into a lifeless, senseless frame, made it forgetful of duties, negligent in them, or without spiritual delight in their performance? Hath it almost habituated the soul unto careless and corrupt inclinations, unto the love of, or conformity to, the world? Doth it take advantage from our darkness and confusion, under troubles, distresses, or temptations? On these and the like occasions it is required that we make especial fervent application unto the Lord Christ for such supplies of grace as may be sufficient and efficacious to control the power of sin in them all. This, under the consideration of his office and authority unto this end, his grace and readiness from special inducements, we are directed unto, <580414>Hebrews 4:14-16.
5. Remember always the way and method of the operation of divine grace and spiritual aids. It is true, in our first conversion to God, we are as it were surprised by a mighty act of sovereign grace, changing our hearts, renewing our minds, and quickening us with a principle of spiritual life. Ordinarily, many things are required of us in a way of duty in order thereunto; and many previous operations of grace in our minds, in illumination and the sense of sin, do materially and passively dispose us thereunto, as wood when it is dried is disposed to firing: but the work itself is performed by an immediate act of divine power, without any active co-operation on our part. But this is not the law or rule of the communication or operation of actual grace for the subduing of sin. It is given in a way of concurrence with us in the discharge of our duties; and when we are sedulous in them, we may be sure we shall not fail of divine assistance, according to the established rule of the administration of gospel grace. If, therefore we complain that we find not the aids mentioned, and if at the same time we are not diligent in attendance unto all the duties
671
whereby sin may be mortified in us, we are exceeding]y injurious to the grace of God.
Wherefore, notwithstanding this objection, the truth stands firm, that "sin shall not have dominion over us, for we are not under the law, but under grace;" because of the spiritual aids that are administered by grace for its mortification and destruction.
SECONDLY, The law gives no liberty of any kind; it gendereth unto bondage, and so cannot free us from any dominion, -- not that of sin, for this must be by liberty. But this we have also by the gospel. There is a twofold liberty: --
1. Of state and condition;
2. Of internal operation; and we have both by the gospel.
The first consists in our deliverance from the law and its curse, with all things which claim a right against us by virtue thereof; that is, Satan, death, and hell. Out of this state, from whence we can never be delivered by the law, we are translated by grace into a state of glorious liberty; for by it the Son makes us free. And we receive the Spirit of Christ; now, "where the Spirit of the Lord is, there is liberty," 2<470317> Corinthians 3:17. This liberty Christ proclaims in the gospel unto all that do believe, <236101>Isaiah 61:1. Hereon they who hear and receive the joyful sound are discharged from all debts, bends, accounts, rights, and titles, and are brought into a state of perfect freedom. In this state sin can lay no claim to dominion over any one soul They are gone over into the kingdom of Christ, and out from the power of sin, Satan, and darkness. Herein, indeed, lies the foundation of our assured freedom from the rule of sin. It cannot make an incursion on the kingdom of Christ, so as to carry away any of its subjects into a state of sin and darkness again. And an interest in this state ought to be pleaded against all the attempts of sin, <450601>Romans 6:1,2. There is nothing more to be detested than that any one who is Christ's freeman, and dead to the power of sin, should give place again unto any of its pretenses to or endeavors for rule.
Again, there is an internal liberty, which is the freedom of the mind from the powerful inward chains of sin, with an ability to act all the powers and faculties of the soul in a gracious manner. Hereby is the power of sin in the
672
soul destroyed. And this also is given us in the gospel. There is power administered in it to live unto God, and to walk in all his commandments; and this also gives evidence unto the truth of the apostle's assertion.
THIRDLY, The law doth not supply us with effectual motives and encouragements to endeavor the ruin of the dominion of sin in a way of duty; which must be done, or in the end it will prevail. It works only by fear and dread, with threatenings and terrors of destruction; for although it says also, "Do this, and live," yet withal it discovers such an impossibility in our nature to comply with its commands, in the way and manner wherein it enjoins them, that the very promise of it becomes a matter of terror, as including the contrary sentence of death upon our failure in its commands. Now, these things enervate, weaken, and discourage, the soul in its conflict against sin; they give it no life, activity, cheerfulness, or courage, in what it undertaken. Hence those who engage themselves into an opposition unto sin, or a relinquishment of its service, merely on the motives of the law, do quickly faint and give over. We see it so with many every day. One day they will forsake all sin, their beloved sin, with the company and occasions inducing them thereunto. The law hath frightened them with divine vengeance. And sometimes they proceed so far in this resolution that they seem escaped from the pollutions of the world; yet soon again they return to their former ways and follies, 2<610220> Peter 2:20-22. Their "goodness is as a morning cloud, and as the early dew it goeth away." Or if they do not return to wallow in the same mire of their former pollutions, they betake themselves to the shades of some superstitious observances, as it is in the Papacy: for they openly succeed into the room of the Jews, who, being ignorant of the righteousness of God, and not submitting thereunto, went about variously to establish their own righteousness, as the apostle speaks, <451003>Romans 10:3, 4; for in that apostate church, where men are wrought on by the terrors of the law to relinquish sin and set themselves in opposition unto its power, finding themselves altogether unable to do it by the works of the law itself, which must be perfectly holy, they betake themselves to a number of superstitious observances, which they trust unto in the room of the law, with its commands and duties. But the law makes nothing perfect, nor are the motives it gives for the ruin of the interest of sin in us able to bear us out and carry us through that undertaking.
673
But the motives and encouragements given by grace to endeavor the utter ruin of sin in a way of duty are such as give life, cheerfulness, courage, and perseverance; they continually animate, relieve, and revive the soul, in all its work and duty, keeping it from fainting and despondency: for they are all taken from the love of God and of Christ, from the whole work and end of his mediation, from the ready assistances of the Holy Ghost, from all the promises of the gospel, from their own with other believers' experiences; all giving them the highest assurance of final success and victory. When the soul is under the influence of these motives, whatever difficulty and opposition it meets withal from soliciting temptations or surprisals "it will renew its strength, it will run and not be weary, it will walk and not faint," according to the promise, <234031>Isaiah 40:31.
FOURTHLY, Christ is not in the law; he is not proposed in it, not communicated by it, -- we are not made partakers of him thereby. This is the work of grace, of the gospel. In it is Christ revealed; by it he is proposed and exhibited unto us; thereby are we made partakers of him and all the benefits of his mediation. And he it is alone who came to, and can, destroy this work of the devil. The dominion of sin is the complement of `the works of the devil, where all his designs center. This "the Son of God was manifested to destroy." He alone ruins the kingdom of Satan, whose power is acted in the rule of sin. Wherefore, hereunto our assurance of this comfortable truth is principally resolved. And what Christ hath done, and doth, for this end, is a great part of the subject of gospel revelation.
The like may be spoken of the communication of the Holy Spirit, which is the only principal efficient cause of the ruin of the dominion of sin; for "where the Spirit of the Lord is, there is liberty," and nowhere else. But we receive this Spirit not "by the works of the law," but "by the hearing of faith," <480302>Galatians 3:2.
674
CHAPTER 6.
The practical observations drawn from, and application made of, the whole text.
HAVING opened the words, and made some improvement of them, I shall now take one or two observations from the design of them, and issue the whole in a word of application.
Obs. 1. It is an unspeakable mercy and privilege to be delivered from the dominion of sin. As such it is here proposed by the apostle; as such it is esteemed by them that believe. Nothing is more sweet, precious, and valuable, unto a soul conflicting with sin and temptation, than to hear that sin shall not have the dominion over it. Ah! what would some give that it might be spoken unto them with power, so as that they might steadfastly believe it and have the comfort of it? "Fools make a mock of sin," and some glory in the service of it, which is their shame; but those who understand any thing aright, either of what is present or what is to come, do know that this freedom from its dominion is an invaluable mercy; and we may consider the grounds which evidence it so to be.
First, It appears so to be from the causes of it. It is that which no man can by his own power and the utmost of his endeavors attain unto. Men by them may grow rich, or wise, or learned; but no man by them can shake off the yoke of sin. If a man had all the wealth of the world, he could not by it purchase this liberty; it would be despised. And when sinners go hence to the place where the rich man was tormented, and have nothing more to do with this world, they would give it all, if they had it, for an interest in this liberty.
It is that which the law and all the duties of it cannot procure. The law and its duties, as we have declared, can never destroy the dominion of sin. All men will find the truth hereof that ever come to fall under the power of real conviction. When sin presseth on them, and they are afraid of its consequents, they will find that the law is weak, and the flesh is weak, and their duties are weak, and their resolutions and vows are weak; -- all insufficient to relieve them. And if they think themselves freed one day, they shall find the next that they are under bondage. Sin, for all this, will
675
rule over them with force and rigor. And in this condition do some spend all their days in this world. They kindle sparks of their own, and walk in the light of them, until they lie down in darkness and sorrow. They sin and promise amendment, and endeavor recompenses by some duties, yet can never extricate themselves from the yoke of sin. We may therefore learn the excellency of this privilege, first, from its causes, whereof I shall mention some only: --
1. The meritorious procuring cause of this liberty is the death and blood of Jesus Christ. So it is declared, 1<600118> Peter 1:18,19; 1<460620> Corinthians 6:20, 7:23. Nothing else could purchase this freedom. Under the power and dominion of sin we were, and could not be delivered without a ransom. "Christ died, and rose, and revived," that he might be our Lord, <451409>Romans 14:9, and so deliver us from the power of all other lords whatever. It is true, there was no ransom due to sin or Satan who was the author of it. They were to be dethroned or destroyed by an act of power. Both the devil and sin, which is his work, are to be "destroyed," not appeased, <580214>Hebrews 2:14; 1<620308> John 3:8. But "the strength of sin is the law," 1<461556> Corinthians 15:56; that is, through the righteous sentence of God, we were held by the law oh-noxious unto the condemning power of sin. From that law we could not be delivered but by this price and ransom. Two things hence follow: --
(1.) Those who live in sin, who willingly abide in the service of it, and endure its dominion, do cast the utmost contempt on the wisdom, love, and grace of Christ. They despise that which cost him so dear; they judge that he made a very foolish purchase of this liberty for us with his dearest blood. Whatever it be, they prefer the present satisfaction of their lusts before it. This is the poison of unbelief. There is in it a high contempt of the wisdom and love of Christ. The language of men's hearts that live in sin is, that the liberty which he purchased with his blood is not to be valued or esteemed. They flatter him with their lips in the outward performance of some duties; but in their hearts they despise him and the whole work of his mediation. But the time is approaching wherein they will learn the difference between the slavery of sin and the liberty wherewith Christ makes believers free. And this is that which is now tendered unto sinners in the dispensation of the gospel. Life and death are here set before you; choose life, that ye may live forever.
676
(2.) Let those that are believers, in all their conflicts with sin, live in the exercise of faith on this purchase of liberty made by the blood of Christ; for two things will hence ensue: --
[1.] That they will have a weighty argument always in readiness to oppose unto the deceit and violence of sin. The soul will hereon say to itself, "Shall I forego and part with that which Christ purchased for me at so dear a rate, by giving place to the solicitations of lust or sin? shall I despise his purchase? God forbid!" See <450602>Romans 6:2. By such arguings is the mind frequently preserved from closing with the enticements and seductions of sin.
[2.] It is an effectual argument for faith to use in its pleading for deliverance from the power of sin. We ask for nothing but what Christ hath purchased for us; and if this plea be pursued, it will be prevalent.
2. The internal efficient cause of this liberty, or that whereby the power and rule of sin is destroyed in us, is the Holy Spirit himself; which farther evinceth the greatness of this mercy. Every act for the mortification of sin is no less immediately from him than those positive graces are whereby we are sanctified. It is "through the Spirit" that we "mortify the deeds of the body," <450813>Romans 8:13. Where he is, there, and there alone, is liberty. All attempts for the mortification of sin without his especial aids and operations are frustrate. And this manifests the extent of the dominion of sin in the world. He alone by whom it can be destroyed, and all these efficacious operations of his whereby it is so, are generally despised; and they must live and die slaves unto sin by whom they are so. Wherefore, a great part of our wisdom for the attaining and preserving this liberty consists in the acting of faith on that promise of our Savior, that our heavenly Father will "give the Holy Spirit to them that ask him" of him. When sin in any instance, by any temptation, urgeth for power and rule in us, we are ready to turn into ourselves and our own resolutions, which in their place are not to be neglected; but immediate cries unto God for such supplies of his Spirit as without which sin will not be subdued, we shall find our best relief. Bear it in mind, try it on the next occasion, and God will bless it with success.
3. The instrumental cause of this freedom is the duty of believers themselves in and for the destruction of sin. And this also manifests the
677
importance of this privilege. This is one of the principal ends of all our religious duties, -- of prayer, of fasting, of meditation, of watchfulness unto all other duties of obedience; they are all designed to prevent and ruin the interest of sin in us. We are called into a theater, to fight and contend; into a field, to be tried in a warfare. Our enemy is this sin, which strives and contends for the rule over us. This we are to resist even unto blood; that is, unto our utmost in doing and suffering. And certainly that is in itself and unto us of the highest importance, which, on divine appointment and command, is the great end of the constant endeavors of our whole lives.
Secondly, It appears so to be from the consideration of the bondage which we are delivered from thereby. Bondage is that which human nature is most averse from, until it be debased and debauched by sensual lusts. Men of ingenuous spirits have in all ages chosen rather to die than to be made slaves. But there is no such bondage as that which is under the dominion of sin. To be under the power of base lusts, as covetousness, uncleanness, drunkenness, ambition, pride, and the like, to make provision to fulfill their desires in the wills of the mind and the flesh, is the worst of slavery.
But we may say what we please on this subject; none think themselves so free, none make such an appearance of generous freedom unto others, as those who are avowed servants of sin. If those are not freemen who do what they please, and are for the most part approved in what they do, who puff at all their enemies, and scorn such as pusillanimous slaves who go not forth unto the stone compass of excess with them, who shall be esteemed free? They plead, with the Pharisees, that they are the only freemen, and were never in bondage to any! The servile restraints of fear from divine judgment and future accounts they wholly despise! See the description, <197304>Psalm 73:4-11. Who so free, so joyous, as such persons! As for others, they are "plagued all the day long, and are chastened every morning," verse 14; yea, they go heavily and mournfully under the oppression of this enemy, crying out continually for deliverance.
But the truth insisted on is not at all impeached by this observation. It is a great part of the slavery of such persons that they know not themselves to be slaves, and boast that they are free. They are born in a state of enmity against God and bondage under sin; and they like well of it, as all abject
678
slaves do under the worst of tyrants: they know no better. But true liberty consists in inward peace, tranquillity of mind, designs for and inclinations unto the best things, the most noble objects of our natural, rational souls. All these they are utter strangers unto who spend their lives in the service of vile and base lusts. Envy not their gallantry, their glittering appearances, their heaps of wealth and treasures; they are, on the whole, vile and contemptible slaves. The apostle determines their case, <450617>Romans 6:17. It is a matter of eternal thankfulness unto God that we are delivered from being "the servants of sin."
Yea, it is an evidence of grace, of a good frame of spirit, when a soul is made really sensible of the excellency of this freedom, when it finds the power and interest of sin to be so weakened as that it can rejoice in it, and be thankful to God for it, <450725>Romans 7:25.
Thirdly, It is so with respect unto the end of this bondage, or what it brings men unto. If, after all the base drudgery which sinful men are put unto in the service of their lusts; if, after all the conflicts which their consciences put them on, with fears and terrors in the world, -- they could expect any thing of a future reward hereafter, something might be spoken to alleviate their present misery: but "the wages of sin is death;" eternal death, under the wrath of the great God, is all they are to look for. The end of the dominion of sin is to give them up unto the curse of the law and power of the devil for evermore.
Fourthly, It keeps men off from the participation of all real good, here and hereafter. What men under the power of sin do enjoy will quickly appear to be "a thing of nought," In the meantime, they have not the least taste of the love of God; which alone takes out the poison of their enjoyments. They have not the least view of the glory of Christ; without which they live in perpetual darkness, like those who never behold the light nor sun. They have no experience of the sweetness and excellency of the gracious influences of life, and strength, and comfort, from the Holy Ghost, nor of that satisfaction and reward which is in holy obedience; nor shall ever come to the enjoyment of God.
All these things, and sundry others of the like sort, might be insisted on and enlarged, to manifest the greatness of the mercy and privilege which is in a freedom from the dominion of sin, as it is here proposed by the
679
apostle; but the principal design I intended is accomplished, and I do but touch on these things.
I shall add one observation more, and with it put a close to this discourse: --
Obs. 2. It is the great interest of a soul conflicting with the power of sin to secure itself against its dominion, that it is not under its dominion, not to have the cause hang dubious in the mind. To clear the truth hereof we may observe the things that follow: --
First, The conflict with sin, making continual repentance and mortification absolutely necessary, will continue in us whilst we are in this world. Pretenses of perfection here are contrary to the Scriptures, contrary to the universal experience of all believers, and contrary to the sense and conscience of them by whom they are pleaded, as they make it evident every day. We pray against it, strive against it, groan for deliverance from it; and that, by the grace of Christ healing our nature, not without success. Howbeit this success extends not unto its absolute abolition whilst we are in this world. It will abide in us until the union of the soul and body, wherein it hath incorporated itself, be dissolved. This is our lot and portion; this is the consequent of our apostasy from God, and of the depravation of our nature thereby.
You will say, then, "Whereto serves the gospel and the grace of our Lord Jesus Christ in this case, if it be not able to give us deliverance herein?" I answer, It doth give us a fourfold relief, which amounts virtually to a constant deliverance, though sin will abide in us whilst we are in this world: --
1. It is so ordered that the continuance of sin in us shall be the ground, reason, and occasion, of the exercise of all grace, and of putting a lustre on our obedience. Some excellent graces, as repentance and mortification, could have no exercise if it were otherwise; and whilst we are in this world, there is a beauty in them that is an overbalance for the evil of the remainders of sin. And the difficulty which is hereby put on our obedience, calling continually for the exercise and improvement of all grace, renders it the more valuable. Herein lies the spring of humility and selfresignation to the will of God. This makes us love and long for the
680
enjoyment of Christ, putting an excellency on his mediation; whence the apostle, on the consideration of it, falls into that ejaculation, "I thank God through Jesus Christ our Lord!" <450725>Romans 7:25. This sweetens unto us our future rest and reward. Wherefore, the continuance of us in this state and condition in this world, -- a state of spiritual warfare, -- is best for us, and highly suited unto divine wisdom, considering the office and care of our Lord Jesus Christ for our relief. Let us not complain, or repine, or faint, but go on with Christian fortitude unto the end, and we shall have success; for, --
2. There are, by the grace of Christ, such supplies and aids of spiritual strength granted unto believers, that sin shall never proceed farther in them than is useful and needful for the exercise of their graces. It shall never have its will upon them nor dominion over them, as we have before declared.
3. There is mercy administered in and by the gospel for the pardon of all that is evil in itself or in any of its effects: "There is no condemnation unto them that are in Christ Jesus." Pardoning mercy, according to the tenor of the covenant, doth always disarm this sin in believers of its condemning power; so that, notwithstanding the utmost endeavors of it, "being justified by faith, they have peace with God."
4. There is a season when, by the grace of Christ, it shall be utterly abolished, -- namely, at death, when the course of our obedience is finished.
Wherefore, to affirm that this sin, and consequently a conflict with it, doth abide in believers whilst they are in this world, is no disparagement unto the grace of Christ, which gives such a blessed deliverance from it.
Secondly, There is a double conflict with and against sin. The one is in those that are unregenerate, consisting in the rebellion of light and conscience against the rule of sin in many particular instances; for although sin be enthroned in the will and affections, yet the knowledge of good and evil in the mind, excited by the hopes and fears of things eternal, will make head against it, as unto the performance of sundry duties and abstinence from sin. This conflict may be where sin is in the throne, and may deceive themselves, supposing it to be from the rule of grace, when it is only from
681
the rebellion of light and the charge of a conscience yet unseared. But there is a conflict with sin where grace hath the rule and is enthroned; for although grace have the sovereignty in the mind and heart, yet the remainders of sin, especially in the corrupt affections, will be continually rebelling against it. Now this, we say, is the interest of all, namely, to inquire of what sort and kind that conflict with sin is which is in them. If it be of the first sort, they may yet be under the dominion of sin; if of the latter, they are freed from it. Wherefore, whilst the mind is dubious in this case and undetermined, many evil consequences it will be perplexed withal. I shall name some of them: --
1. Such a soul can have no solid peace, because it hath not satisfaction what state it doth belong unto.
2. It cannot receive refreshment by gospel consolations in any condition, for its just fears of the dominion of sin will defeat them all.
3. It will be dead and formal in all its duties, without spiritual courage and delight, which will at length make it weary of them. So,
4. All grace, especially faith, will be weakened and impaired under this frame continually.
5. Fear of death will hold the soul in bondage. Wherefore, it is highly necessary to have this case well stated and determined in our minds; whereto if the foregoing discourses may contribute any thing, it is what was designed in them.
There remains only to give some few directions how the prevalency of sin, unto such a degree as to render the case about its rule dubious in the mind, may be obviated and prevented. Some few of the many that might be given I shall propose: --
1. The great rule for preventing the increase and power of vicious habits is, watch against beginnings. Sin doth not attempt dominion but in particular instances, by one especial lust or another. Wherefore, if any sin or corrupt lust begin, as it were, to set up for a peculiar predominancy or interest in the mind and affections, if it be not entertained with severe mortification, it will ruin the peace, if not endanger the safety, of the soul. And when this is so, it may easily be discovered by any one who keepeth a diligent watch
682
over his heart and ways; for no sin doth so entirely advance itself in the mind and affections, but it is promoted therein either by men's natural inclinations, or by their circumstances on occasions of life, or by some temptation which they have exposed themselves unto, or by some such neglect wherein the frequency of acts has strengthened vicious inclinations. But these things may be easily discerned by those who are in any measure awake unto their soul's concernments.
The strict charge given us by our Lord Jesus Christ to "watch," and that of the wise man, "above all keepings to keep our heart," have especial regard unto these beginnings of sin's obtaining power in us. So soon as a discovery is made of its coincidence or conjunction with any of these ways of the promotion of its power, if it be not opposed with severe and diligent mortification, it will proceed in the method declared, <590114>James 1:14,15.
Those who would be wise must familiarize wisdom unto their minds by a continual free converse with it. They must say unto wisdom, "Thou art my sister," and call understanding their kinswoman, <200704>Proverbs 7:4. So will wisdom have power in and over their minds And if we suffer sin, by any of the advantages mentioned, to familiarize itself unto our minds, -- if we say not unto it, "Get thee hence," upon the first appearance of its activity for power in us, -- it will put hard for the throne.
2. Carefully inquire and try whether such thins which you may do or approve of in yourselves do not promote the power of sin, and help on its rule in you. This method David prescribes, <191912>Psalm 19:12,13. "Secret sins," such as are not known to be sins, it may be, to ourselves, make way for those that are "presumptuous." Thus pride may seem to be nothing but a frame of mind belonging unto our wealth and dignity, or our parts and abilities; sensuality may seem to be but a lawful participation of the good things of this life; passion and peevishness, but a due sense of the want of that respect which we suppose due unto us; covetousness, a necessary care of ourselves and our families. If the seeds of sin are covered with such pretenses, they will in time spring up and bear bitter fruit in the minds and lives of men. And the beginnings of all apostasy, both in religion and morality, lie in such pretences. Men plead they can do so and so lawfully, until they can do things openly unlawful.
683
3. Keep your hearts always tender under the word. This is the true and only state of inconsistency with and repugnancy to the rule of sin. The loss hereof, or a decay herein, is that which hath opened the flood-gates of sin amongst us. Where this frame is a conscientious fear of sinning will always prevail in the soul; where it is lost, men will be bold in all sorts of follies And that this frame may be preserved, it is required, --
(1.) That we cast out all vicious habits of mind that are contrary unto it, <590121>James 1:21;
(2.) That we preserve an experience of its power and efficacy on our souls, 1<600201> Peter 2:1-3;
(3.) That we lay aside all prejudices against those that dispense it, <480416>Galatians 4:16;
(4.) That we keep the heart always humble, in which frame alone it is teachable, <192509>Psalm 25:9, -- every thing in the preaching of the word comes cross and unpleasing to the minds of proud men;
(5.) That we pray for a blessing on the ministry, which is the best preparation for receiving benefit by it.
4. Abhor that peace of mind which is consistent with any known sin. Men may have frequent surprisals into known sins, but if, whilst it is so with them, they refuse all inward peace but what comes in by most fervent and sincere desires of deliverance from them and repentance for them, they may be safe from the dominion of sin; but if men can on any hopes, or presumptions, or resolutions, preserve a kind of peace in their minds whilst they live in any known sin, they are nigh the borders of that security which is the territory wherein sin doth reign.
5. Make continual applications unto the Lord Christ, in all the acts of his mediation, for the ruin of sin, especially when it attempts a dominion in you, <580416>Hebrews 4:16. This is the life and soul of all directions in this case, which needs not here to be enlarged on; it is frequently spoken unto.
Lastly, Remember that a due sense of deliverance from the dominion of sin is the most effectual motive unto universal obedience and holiness; as such it is proposed and managed by the apostle, <450601>Romans 6.
END OF VOL. 7.
684
FOOTNOTES
ft1 In the sense of the French "se prevaloir," -- "to take advantage of." -- ED.
ft2 "Solenne est hmreticis alicujus capituli aneipitis occasione adversus exercitum sententiarum Instrumenti totius armsri." -- Tert, de Pudicit. "Utique aequum, incerta de certis, obscura de manifestis praejudicari, ut ne inter discordiam certorum et incertoram, manifestorum et obscurorum, fides dissipetur." -- Id, de Resur. A[ panta orj qa< ejnw>pion twn~ sunien> twn, fhsi< hJ grafh,< tout~ j es] ti, twn~ os[ oi upJ er< autj ou~ safhnisqeis~ an twn~ grafwn~ exj hg> hsin kata< ton< ejkklhsiastiko a ekj deco ousi, kanwn< de< ekj klhsiastiko kai< sumfwni>a no>mou te kai< profhtwn~ th|~ th u parousi>an paradidome>nh| diaqhk> h.| -- Clem. Alex., Stromat. vi. Eu+ oid+ a ot[ i rhJ ta> tina paralhy> ontai thv~ grafhv~ oiJ kai< taut~ a boulom> enoi tolman|~ fa>skein ajpo< Qeou~ gegone>nai, mh< duna>menoi en[ u[fov ajpodeix~ ai thv~ grafhv~ aitj iwmen> hv men< touv~ amJ artan> ontav, ajpodecome>nhv de< touv< eu+ prat> tontav, kai< oudj eshv a[tina perispan|~ dokei~, olj ig> a on] ta, touv< amj aqwv~ ta< zeia~ gram> mata anj aginws> kontav. -- Origen. adv. Cals. lib. vi.
ft3 Apostles? -- ED.
ft4 Of evil omen. -- ED.
ft5 Dr Goodman, rector of Hadham. who published, in 1674, "An Inquiry into the Causes of the Present Separation from the Church of England." He was answered by Vincent Alsop in his "Melius Inquirendum." -- ED.
ft6 See the treatise on Indwelling Sin, volume 6.
ft7 See the previous volume of his works, page 244. -- ED.
ft8 Idolaters in India, who believed in the transmigration of souls. -- ED.
ft9 "Upsets," or "confounds." -- ED.
ft10 Owen refers to a work by the learned Joseph Mede, entitled, "The Apostasy of the Latter Times; or, the Gentiles' Theology of Demons
685
Revived in the Invocation of Saints, Adoring of Relics," etc. It was published in 1642. An edition of it appeared so recently as 1836. -- ED.
ft11 See volume 3, books 4 and 5. -- ED.
ft12 See volume 15, in his treatise on Evangelical Love, Peace, and Unity. -- ED.
ft13 See the author's Exposition of the Epistle to the Hebrews. -- ED.
ft14 In his Discourse on Spiritual Gifts, vol. 4, which was not published till 1693, ten years after the death of the author. -- ED.
ft15 The author seems to allude to the coffee-houses, which, established in the time of the commonwealth, soon became a distinctive feature of London life. When no public meetings were allowed, and no public journals existed, the only method by which the news of the day could be learned was by a visit to a coffee-house; in which, besides the information reciprocated in private talk, there were leading orators who harangued the crowd on the current topics of public interest. So powerful was the expression of public opinion through the imperfect channel of these coffee-houses, that the government at one time attempted to suppress them; but the system had become so popular and so interwoven with the habits of the Londoners, that no enactment against it could be enforced. Much time, doubtless, would be wasted in these "talking-houses," and it is against this sin that the remarks of Owen are directed.-- ED.
ft16 See Meditations on the Glory of Christ, volume 1. -- ED.
ft17 See the author's treatise on the Person of Christ, volume 1, p. 252. -- ED.
ft18 These are said to be the initials of Isaac Chauncy, respecting whom the reader will find a note. volume 5, p. 404. -- ED.
ft19 See his discourse on Indwelling Sin, volume 6.-- ED.
ft20 See the preceding treatise in this volume. -- ED.
ft21 <201009>Proverbs 10:9. The English version has it, "He that walketh uprightly." -- ED.
THE AGES DIGITAL LIBRARY
JOHN OWEN COLLECTION
THE WORKS OF JOHN OWEN
VOLUME 8
by John Owen
Bo o ks Fo r The Ages
AGES Software · Albany, OR USA Version 1.0 © 2000
2
THE WORKS OF JOHN OWEN
EDITED BY
WILLIAM H. GOOLD
VOLUME 8
This Edition of THE WORKS OF JOHN OWEN first published by Johnstone & Hunter, 1850-53
3
CONTENTS OF VOL. 8
PREFACE. BY THE EDITOR
SERMON 1 A VISION OF UNCHANGEABLE, FREE M ERCY , IN SENDING THE M EANS OF GRACE TO UNDESERVING SINNERS, PREFATORY NOTE BY THE EDITOR .
SERMON 2. A MEMORIAL OF THE DELIVERANCE OF ESSEX COUNTY, AND COMMITTEE.
SERMON 3. RIGHTEOUS ZEAL ENCOURAGED BY DIVINE PROTECTION.
SERMON 4. THE STEADFASTNESS OF THE PROMISES , AND THE SINFULNESS OF STAGGERING.
SERMON 5. THE SHAKING AND TRANSLATING OF HEAVEN AND EARTH.
SERMON 6. THE BRANCH OF THE LORD THE BEAUTY OF ZION; OR, THE GLORY OF THE CHURCH IN ITS RELATION UNTO CHRIST.
SERMON 7. THE ADVANTAGE OF THE KINGDOM OF CHRIST IN THE SHAKING OF THE KINGDOMS OF THE WORLD.
4
SERMON 8. THE LABORING SAINT'S DISMISSION TO REST
SERMON 9. CHRIST'S KINGDOM AND THE M AGISTRATE'S POWER.
SERMON 10. GOD'S WORK IN FOUNDING ZION, AND HIS PEOPLE'S DUTY THEREUPON.
SERMON 11. GOD'S PRESENCE WITH A PEOPLE THE SPRING OF THEIR PROSPERITY.
SERMON 12. THE GLORY AND INTEREST OF NATIONS PROFESSING THE GOSPEL.
SERMON 13. HOW WE M AY BRING OUR HEARTS TO BEAR REPROOFS.
SERMON 14. THE TESTIMONY OF THE CHURCH IS NOT THE ONLY NOR THE CHIEF REASON OF OUR BELIEVING THE SCRIPTURE TO BE THE WORD OF GOD.
SERMON 15. THE CHAMBER OF IMAGERY IN THE CHURCH OF ROME LAID OF OPEN.
SERMON 16. AN HUMBLE TESTIMONY UNTO THE GOODNESS AND SEVERITY OF GOD IN HIS DEALING WITH SINFUL CHURCHES AND NATIONS.
5
PREFACE.
The two following volumes contain, it is believed, the most complete collection of Dr. Owen's Sermons which has ever been published.
The first volume (volume 8) includes all the Discourses which were published during the lifetime of the author. Among these there will be found his "Humble Testimony to the Goodness and Severity of God;" which -- though, from its length, it might rank as a separate treatise -- is comprehended in this volume, as it was the substance of some discourses, and is entitled by Owen himself a Discourse. Another valuable sermon, which we have discovered in the "Morning Exercises against Popery, at Southwark," though omitted in every previous collection of his Sermons, and in Russell's edition of his Works, we have not hesitated to include in the present collection, our conviction that it belongs to Owen resting on the high authority of Calamy, f1 who must have had the best. opportunities of knowing what sermons, in a publication so important and celebrated as the "Morning Exercises," were the productions of our author. We are strengthened in this conviction by the circumstance, that the Revelation T. H. Horne, also, in the recent admirable edition of the "Morning Exercises," expressly ascribes this sermon to Owen. It is entitled, "The Testimony of the Church not the only nor the chief Reason of our Believing the Scripture to be the Word of God." On the contrary, we have assigned to the subsequent volume, which contains the Posthumous Discourses of our author, a sermon entitled, "Human Power Defeated," though we find it mentioned by Mr. Orme in his list of the works which Owen himself committed to the press. Our reason for accounting it posthumous, is not simply that we have not met with it in its original form (for in a few other instances we have been unable to discover copies of original editions), but in the folio volume of Owen's Sermons, published in 1721, and edited so care: fully by five Independent ministers, who assure us that. the posthumous sermons contained in it were the genuine productions of Owen, "a great part of them having been transcribed from his own copies, and the rest taken from his mouth by a gentleman f2 of honor and known integrity," it is ranked among the
6
posthumous sermons, which had then for the first time been given to the public.
The other volume (volume 9) embraces all the Posthumous Sermons of our author, -- viz., the "Seasonable Words for English Protestants," printed separately in 1690; the posthumous sermons published in 1721; others which issued from the press in 1756, and were prepared from the manuscripts of Sir John Hartopp, which his granddaughter, Mrs. Cooke of Stoke Newington, had supplied for the purpose; and, finally, the sermons derived through the same channel, and published in 1760.
An attempt has been made in this edition, by prefatory notes and running annotations, to connect the different sermons (especially in volume 8) with the life of Owen, and with the circumstances in which they were originally delivered. Much of the interest and value of a discourse lies in its suitableness to the occasion which called it forth.
There are discourses attributed to Owen on <19B612>Psalm 116:12, and on 2<101820> Samuel 18:20; and said to have been published, the former in 1742, and the latter in 1746. They are not mentioned by Mr. Orme. There is a reference to them in Cooke's "Preacher's Assistant;" but after a diligent search, we have failed to recover them.
The merits of Owen as a preacher have not been sufficiently appreciated. In this respect he seems to have stood higher in the estimation of his contemporaries than he has subsequently done. No edition of his Sermons has been published in a form and at a price which placed them within the reach of all classes in the community. Perhaps the value of his other works diverted attention from his minor productions; and his style of careful and elaborate, though often prolix and cumbrous, discussion, was deemed incompatible with the condensation of statement and the vigor of appeal which constitute the main value and charm of a good discourse. From the accounts transmitted to us, however, whether by his various friends and admirers, such as Clarkson, his colleague and successor, or by those even who were quite opposed to him in principle and sentiment, such as Anthony Wood, the ability with which Owen could secure and sustain the attention of an audience must have been great. f3 The effects of his preaching in some instances attest his usefulness in this department of his public labors. John Rogers, in his singular work, "The Heavenly Nymph,"
7
records the cases of two individuals, Dorothy Emett and Major Mainwaring, who ascribed their conversion to the preaching of Owen when he was in Dublin. Mr. Orme remarks, that the circumstance confutes a saying attributed to Owen, that he never knew an instance of a sinner converted through his instrumentality; though the saying might so far be true, that he himself might be ignorant of the extent of his own usefulness. His congregation in London after the Restoration, though, from the severe measures adopted against Dissent, necessarily small, seems to have been made up of persons altogether superior in character and attainments. Another source of evidence as to the popularity and acceptance of our author in preaching the gospel, presents itself in the frequency with which he was called to officiate in this capacity before the House of Commons. He was generally summoned to this duty in connection with some event or crisis of great importance. On examining the journals of the House, we have found that he preached before it on several occasions besides those on which he delivered sermons that were afterwards published. He usually receives the thanks, or "the hearty thanks," of the House, for "his great pains" taken in the discourses preached before them. Nor were such "orders" of the Parliament, that he should be thanked for his services, mere form and indiscriminate courtesy. There is a curious record which we may quote, as showing that the Parliament exercised some measure of discrimination in voting thanks on these occasions: --
"Die Venetia, 14 Martii, 1650.
"The question being propounded, That thanks be given to the ministers that preached yesterday before the Parliament, and the question being put, `That that question be now put?' it passed with the negative."
There are no means of ascertaining what ministers actually preached on the occasion here referred to. The ministers who had been appointed to preach were Mr. Owen, Mr. John Simson, and Mr. Leigh; but it is clear from the journals, that Owen sometimes was not in circumstances to fulfill such appointments after they had been made. Perhaps, were all the facts known, it would have been to his credit that he had incurred what wears the aspect of a vote of censure from the House; although we learn, from certain entries elsewhere in its journals, that he was so much of a favorite
8
with Parliament, that they settled "lands of inheritance of the clear value of £100 per annum in Ireland on John Owen, Doctor of Divinity, and his heirs."
His Discourses themselves, however, will best illustrate the position and rank to which he is entitled among the lights and ornaments of the British pulpit. In judging of them, we must remember how often his singular aptitude for the management of affairs drew him into public business, interrupting and disturbing the leisure requisite for elaborate composition. The amount of time and thought expended on more important works might interfere with the care due to the preparation of a single discourse. He himself informs us that his public discourses were frequently delivered under some sudden call to the duty, and at the spur of some great emergency, when brief space was allowed him to prepare them carefully; so that, to use his own similitude, they were often "like Jonah's gourd, the offspring of a night." Although they cannot, therefore, be regarded as models of finished composition and careful preparation, they nevertheless abound in many cardinal excellencies. The doctrine illustrated and urged in them is commonly founded on a sifting and masterly exposition of that portion of Scripture from which the text is selected. So much was it his habit to investigate Scripture, with the view of ascertaining the precise import of its statements, that he often sheds new and striking light on other passages besides the one which it may be the object of the sermon to explain and enforce. Singular tact is evinced in eliciting the general truths or principles raised for consideration by the text. While there are many indications of haste and negligence, it may be safely affirmed, that there is not a paragraph of worthless or frivolous matter which any reader could have wished away, and passages often occur conceived in no common strain of eloquence; while, even amidst the tamest sentences, burning thoughts are found, thrown out freely and at random by the author, as if unconscious of the effect they would produce, or careless whether they produced any effect at all. The depths of Christian experience are admirably unfolded, and the general spirit and tenor of his statements are calculated to tell with power upon the unconverted, and to commend themselves with acceptance to the enlightened conscience. No feature, indeed, in his sermons is more prominent and remarkable, -- especially in the sermons delivered towards the close of his life, and which labor under
9
the disadvantage of never having been intended for the press, -- than the skill with which he can scrutinize character and motives, till his hearers must have felt as if, in gauging, their inward being, the preacher had laid his hand, with intuitive discernment, on the deepest secrets of their bosom. Nor does this result from an affected refinement of metaphysical discussion and analysis; but from the simple adaptation of truth, so as to tell on the wide variety of human character. Among uninspired authors, it is pre-eminently tree of Owen, that, by the manifestation of the truth, he commends himself to every man's conscience in the sight of God. At the same time, the highest qualities of thought and a rare knowledge of human nature are often evinced; and on perusing the sermons on Popery, "The Chamber of Imagery," and, "On the Authority of Scripture," the reader will be struck with the powers of sagacious and philosophic analysis displayed in the former, and with the logical point and acumen of the latter, -- stamping on them a freshness and value as continued and enduring as the importance of the great controversy itself to which they relate. The more, in short, these Discourses of Owen are studied, it will be found that their chief blemish -- if it be a blemish -- is the tendency of the author, in the fertility of his resources, to compress within the limits of one sermon what, to minds less affluent, would have furnished precious materials for several sermons; and though some may desiderate in them the rumor graces of composition, it would be unwise to forget that, apart from any shapes of elegance and utility into which it may be fashioned by art, sterling gold, in the broad market of the world, will always command a value of its own.
Editor.
10
SERMON 1.
A VISION OF UNCHANGEABLE, FREE MERCY, IN SENDING THE MEANS OF GRACE TO UNDESERVING SINNERS:
Wherein God's Uncontrollable Eternal Purpose, In Sending And Continuing The Gospel Unto This Nation, In The Midst Of Oppositions And Contingencies, Is Discovered; His Distinguishing Mercy In This Great Work Exalted, Asserted Against Opposers, Repiners.
WHEREUNTO IS ANNEXED
A Short Defensative About Church Government, (With A Country Essay For The Practice Of Church Government There) Toleration, And Petitions About These Things.
PREFATORY NOTE.
The occasion on which this sermon was delivered is mentioned in the "Life of Owen," volume 1, p. 34. Frown the title-page of the original edition of the sermon, Owen appears to have been "minister of the gospel at Coggeshall, in Essex," when it was published. By some inadvertency, Mr. Orme, in his valuable memoir. of our author, represents him as called to preach this sermon to the House of Commons before he left the parish of Fordham; a statement which can be reconciled with the original title-page only by the supposition that his removal to Coggeshall had occurred in the interval before the publication of the sermon. Asty, however, distinctly informs us that he was settled at Coggeshall when he first preached before the House of Commons.
The sermon was preached on Wednesday the 29th of April 1646; and the time is important, as it was the close of the first civil war. During the
11
previous month, Hopton and Astley, the last generals who kept the field in the interest of Charles I., had been compelled to surrender. "You have now done your work," said Astley to his victors, "and may go to play, -- unless you will fall out among yourselves." So truly was the work done, that Oliver Cromwell had returned to his place Parliament on the 22d of April, and on the following Monday the king left Oxford in disguise, and, after some hesitation of purpose, found his way to the Scots army.
A sufficient interval had hardly elapsed to give Owen an opportunity of exhibiting in his sermon any reflection of these memorable events. It is perhaps more to his credit, that, when summoned from the obscurity of his pastoral duties at Coggeshall to preach the gospel in "the chief place of concourse," and before the rulers of the land, he seizes the opportunity to portray the spiritual destitution which existed in Wales, and large districts of England, and to make an appeal for "help," in a strain of holy fervor and commanding eloquence, that will bear comparison with the best productions of the British pulpit. The reasoning at the outset is somewhat abstract, -- not unsuited, perhaps, to an assembly of the leading men in the country; but throughout the discourse there is conspicuous that happy combination of argument and declamation which constitutes genuine oratory. Bogue and Bennett have remarked,
"Those who are only acquainted with the general strain of Owen's writings, would not suppose him capable of pouring forth that flood of lucid, glowing, popular eloquence, which is displayed in this sermon." -- History of Dissenters, volume 2, p. 228.
In the "Defensative," or preface to the "Country Essay," etc., Owen assigns reasons on account of which he had not felt himself free to petition Parliament in reference to the establishment of an ecclesiastical polity for England. In the "Country Essay," etc., he condemns very strongly the infliction of civil penalties for religious belief. In the first part of it, he describes a form of church government which commended itself to his judgment. Owen purposely refrained from describing it either as Presbytery or Independency, deeming himself competent to satisfy all men respecting it; "unless such as shall be so simple or malicious as to ask whether this way be that of the Presbyterians or Independents." By his own admission, the scheme proposed in the "Essay" would not exactly
12
agree with either of the two forms of church government which were then competing for national favor and the sanction of the state. There can be no doubt, however, that he was at this time undergoing the change of view which led him in the end to profess Congregationalism. It is simple justice to add, that a comparison of the "Country Essay" with his "Inquiry into Evangelical Churches," published towards the close of his life, effectually redeems his name from any charge of vacillation in regard to his church principles. The peculiar modifications which appear in the Congregationalism of Owen, are conspicuous elements in the first scheme of ecclesiastical polity which he ever broached. See also his "Review of the Nature of Schism," chapter 2, volume 13. -- ED.
13
AMPLISSIMO
SENATUI,
INCLYTISSIMO POPULI ANGLICANI CONVENTUI,
OB PRISCA ANGLO -BRITANNORUM JURA STRENUE ET FIDELITER ASSERTA; LIBERTATEM PATRIAM (NEFARUS QUORUNDAM MOLITONIBUS PAENE PESSUNDATAM) ELECUPERATAM; JUSTITIAM FORTITER, i]swv, epj ieikwv~ , apj roswpolhp> twv
ADMINISTRATAM; Aj rchn< IN ECCLESIASTICIS anj ieroturannikhn< DISSOLUTAM,
RITUS PONTIFICIOS, NOVITIOS, ANTICHRISTIANOS ABOLITOS; PRIVILEGIA PLEBIS CHRISTIANAE POSTLIMINIO RESTITUTA;
POTISSIMUM PROTECTIONEM DEI O.M. HIS OMNIBUS, ALUSQUE INNUMERIS,
CONSILIO, BELLO , DOMI, FORAS GILATIOSE POTITAM; TOTO ORBE JURE MERITISSIMO CELEBERRIMO,
TOTI HUIC INSULAE AETERNA MEMORIA RECOLENDO, VIRIS ILLUSTRIBUS, CLARISSIMUS, SELECTISSIMIS, EX ORDINE COMMUNIUM IN SUPREMA CURIA PARLIAM, CONGREGATIS,
CONCIONEM HANC SACRAM, HUMILEM ILLAM QUIDEM, IPSORUM TAMEN VOTO JUSSUQUE PRIUS CORAM IPSIS
HABITAM, NUNC LUCE DONATAM, D.D.C.
JOANNES OWEN.
14
Die Mecurij 29 Aprilis, 1646. Ordered, by the Commons assembled in Parliament, That Mr. Jenner and Sir Peter Wentworth do from this House give thanks to Mr. Nalton and Mr. Owen for the great pains they took in the sermons they preached this day, at the entreaty of this House (it being a day of public humiliation), at Margaret's, Westminster; and to desire them to print their sermons. And it is ordered that none shall presume to print their sermons without license under their handwriting. H. ELSYINGE, Cler. Parl. D. Com.
15
SERMON 1
A VISION OF UNCHANGEABLE, FREE MERCY, IN SENDING THE MEANS OF GRACE TO UNDESERVING SINNERS.
"And a vision appeared to Paul in the night: There stood a man of Macedonia, and prayed him, saying, Come over into Macedonia, and help us." -- <441609>Acts 16:9.
THE kingdom of Jesus Christ is frequently in the Scripture compared to growing things, f4 -- small in the beginning and first appearance, but increasing by degrees unto glory and perfection. The shapeless stone (<235411>Isaiah 54:11; <380407>Zechariah 4:7) cut out without hands, having neither form nor desirable beauty given unto it, becomes a great mountain, filling the whole earth, <270235>Daniel 2:35. The small vine brought out of Egypt quickly covers the hills with her shadow, -- her boughs reach unto the sea, and her branches unto the river, <198008>Psalm 80:8. The tender plant (<235302>Isaiah 53:2-5) becomes as the cedars of God; and the grain of mustard-seed to be a tree for the fowls of the air to make their nests in the branches thereof. Mountains are made plains before it, every valley is filled, and the crooked paths made straight, that it may have a passage to its appointed period; -- and all this, not only not supported by outward advantages, but in direct opposition to the combined power ( 1<620313> John 3:13; <660210>Revelation 2:10; 2<470404> Corinthians 4:4) of this whole creation, as fallen and in subjection to the "god of this world," the head thereof. As Christ was "a tender plant," (<235302>Isaiah 53:2) seemingly easy to be broken; and "a root out of a dry ground," not easily flourishing, yet liveth for ever; (<580725>Hebrews 7:25) so his people and kingdom, -- though as a "lily among thorns," (<220202>Song of Solomon 2:2) as "sheep among wolves," (<401016>Matthew 10:16) as a "turtledove" among a multitude of devourers, (<197419>Psalm 74:19) -- yet stands unshaken, at least unshivered.
The main ground and foundation of all this is laid out, verses 6-9 of this chapter, -- containing a rich discovery how all things here below,
16
especially such as concern the gospel and Church of Christ, are carried along through innumerable varieties and a world of contingencies, according to the regular motions and goings forth of a free, eternal, unchangeable decree: as all inferior orbs, notwithstanding the eccentrics and irregularities of their own inhabitants, are orderly carried about by the first Mover.
In verse 6, the planters of the gospel are "forbidden to preach the word in Asia" f6 (that part of it peculiarly so called); and, verse 7, assaying to go with the same message into Bithynia, they are crossed by the Spirit in their attempts; but in my text are called to a place on which their thoughts were not at all fixed: -- which calling and which forbidding were both subservient to His free determination "who worketh all things according to the counsel of his own will," <490111>Ephesians 1:11.
And no doubt but, in the dispensation of the gospel throughout the world, unto this day, there is the like conformity to be found to the pattern of God's eternal decrees; though to the messengers not made known aforehand by revelation, but discovered in the effects, by the mighty working of Providence.
Amongst other nations, this is the day of England's visitation, "the Dayspring from on high" having visited this people, and "the Sun of righteousness" arising upon us "with healing in his wings;" (<390402>Malachi 4:2)-- a man of England hath prevailed for assistance, and the free grace of God hath wrought us help by the gospel.
Now, in this day three things are to be done, to keep up our spirits unto this duty, of brining down our souls by humiliation.
First, To take us off the pride of our own performances, endeavors, or any adherent worth of our own: "Not for your sakes do I this, saith the Lord GOD, be it known unto you: be ashamed and confounded for your own ways, O house of Israel," -- O house of England! <263632>Ezekiel 36:32.
Secondly, To root out that atheistical corruption which depresses the thoughts of men, not permitting them, in the highest products of Providence, to look above contingencies and secondary causes; -- though God "hath wrought all our works for us," <232612>Isaiah 26:12; and "known unto him are all his works from the beginning of the world," <441518>Acts 15:18.
17
Thirdly, To show that the bulk of this people are as yet in the wilderness, far from their resting-place, like sheep upon the mountains, as once Israel, <245006>Jeremiah 50:6, -- as yet wanting help by the gospel.
The two first of these will be cleared by discovering how that all revolutions here below -- especially every thing that concerns the dispensation of the gospel and kingdom of the Lord Jesus -- are carried along according to the eternally fixed purpose of God, free in itself, taking neither rise, growth, cause, nor occasion, from any thing amongst the sons of men.
The third, by laying open the helpless condition of gospel-wanting souls, with some particular application; to all which my text directly leads me.
The words in general are the relation of a message from heaven unto Paul, to direct him in the publishing of the gospel, -- as to the place and persons wherein and to whom he was to preach. And in them you have these four things: --
1. The manner of it; it was by vision -- "A vision appeared."
2. The time of it, -- "In the night."
3. The bringer of it, -- "A man of Macedonia."
4. The matter of it, -- help for the Macedonians, interpreted, verse 18, to be by preaching of the gospel.
A little clearing of the words will make way for observations.
1. For the manner of the delivery of this message, -- it was by vision. Of all the ways that God used of old to reveal himself unto any in an extraordinary manner, -- which were sundry and various, <580101>Hebrews 1:1, -- there was no one so frequent as this of vision. Wherein this did properly consist, and whereby it was distinguished from other ways of the discovery of the secrets of the Lord, I shall not now discuss. In general, visions are revelations of the mind of the Lord concerning some hidden things, present or future, and not otherwise to be known. And they were of two sorts.
(1.) Revelations merely by word (<230101>Isaiah 1:1) or some other more internal species, (<300101>Amos 1:1) without any outward sensible appearance; which,
18
for the most part, was the Lord's way of proceeding with the prophets; -- which transient light, or discovery of things before unknown, they called a vision. (Nahum 1:l; <310101>Obadiah 1:1.)
(2.) Revelations accompanied with some sensible apparitions, and that either, --
[1.] Of things; as usually, among the prophets, rods and pots, (<240111>Jeremiah 1:11,13) wheels and trees, (<260105>Ezekiel 1:5-7; <380108>Zechariah 1:8, 3:9,10, etc.; <270708>Daniel 7:8,9) lamps, axes, vessels, rams, goats, and the like, were presented unto them.
[2.] Of persons; and those, according to the variety of them, of three sorts.
1st, Of the second person of the Trinity; and this either, --
First, In respect of some glorious beams of his Deity; as to Isaiah, chapter <230601>6:1, with <431241>John 12:41; -- to Daniel, chapter <271005>10:5,6, -- as afterward to John, <660113>Revelation 1:13-15; to which you may add the apparitions of the glory of God not immediately designing the second person, as <260101>Ezekiel 1:1.
Secondly, With reference to his humanity to be assumed; as to Abraham, Genesis 18:1,2; -- to Joshua, chapter 5:13-15, etc.
2dly, Of angels; as unto Peter, <441207>Acts 12:7; -- to the women, <402805>Matthew 28:5; -- to John, <662208>Revelation 22:8, etc.
3dly, Of men; (<380201>Zechariah 2:1) as in my text.
Now, the several advancements of all these ways in dignity and preeminence, according as they clearly make out intellectual verity, or according to the honor and exaltation of that whereof apparition is made, are too fruitless a speculation f8 for this day's exercise.
Our vision is of the latter sort, accompanied with a sensible appearance, and is called o[rama. There be two words in the New Testament signifying vision, or[ ama and opj tasia> , coming from different verbs, but both signifying to see. Some distinguish them, and say that opj tasia> is a vision, -- kaq j up[ ar, an appearance to a man awake; o[rama, -- kaq j on] ar, an appearance to a man asleep, called sometimes a dream, Job<183315> 33:15, -- like that which was made to Joseph, <400219>Matthew 2:19. But this distinction
19
will not hold, our Savior calling that vision which his disciples had at his transfiguration, when doubtless they were waking, or[ ama, <401709>Matthew 17:9. So that I conceive Paul had his vision waking; -- and the night is specified as the time thereof, not to intimate his being asleep, but rather his watchfulness, seeking counsel of God in the night which way he should apply himself in the preaching of the gospel. And such I suppose was that of latter days, whereby God revealed to Zuinglius a strong confirmation of the doctrine of the Lord's supper, from <021211>Exodus 12:11, against the factors for that monstrous figment of transubstantiation.
2. For the second, or time of this vision, I need say no more than what before I intimated.
3. The bringer of the message, -- ajnhr> tiv hn+ Makedwn< esJ twv< , he was a man of Macedonia in a vision. The Lord made an appearance unto him as of a man of Macedonia, discovering even to his bodily eyes a man; and to his mind, that he was to be conceived as a man of Macedonia. This was, say some, f9 an angel; -- the tutelar angel of the place, say the popish expositors, f10 or the genius of the place, according to the phrase of the heathens, of whom they learned their demonology; -- perhaps him, or his antagonist, that not long before appeared to Brutus f11 at Philippi. But these are pleasing dreams; -- us it may suffice that it was the appearance of a man, the mind of Paul being enlightened to apprehend him as a man f12 of Macedonia; and that with infallible assurance, such as usually accompanieth divine revelations in them to whom they are made, as <242328>Jeremiah 23:28, -- for upon it Luke affirmeth, verse 10, they assuredly concluded that the Lord called them into Macedonia,
4. The message itself is a discovery of the want of the Macedonians, and the assistance they required, which the Lord was willing should be imparted unto them. Their want is not expressed, but included in the assistance desired, and the person unto whom for it they were directed. Had it been to help them in their estates, they should scarcely have been sent to Paul, who, I believe, might for the most part say, with Peter, "Silver and gold have I none;" (<440306>Acts 3:6) -- or had it been with a complaint that they -- who from a province of Greece, in a corner of Europe, had on a sudden been exalted into the empire of the eastern world -- were now enslaved to the Roman power and oppression, they might
20
better have gone to the Parthians, then the only state in the world formidable to the Romans. Paul, though a military man, yet fought not with Nero's legions, the then visible devil of the upper world; but with legions of hell, of whom the earth was now to be cleared. f13 It must be a soul-want, if he be entrusted with the supplying of it. And such this was, -- help from death, hell, Satan, from the jaws of that devouring lion. Of this the Lord makes them here to speak, what every one in that condition ought to speak, -- Help, for the Lord's sake. It was a call to preach the gospel.
The words being opened, we must remember what was said before of their connection with the verses foregoing, -- wherein the preachers of the gospel are expressly hindered from above from going to other places, and called hither. Whereof no reason is assigned, but only the will of Him that did employ them; and that no other can be rendered I am farther convinced, by considering the empty conjectures of attempters.
God foresaw that they would oppose the gospel, says our Beds. So, say I, might he of all nations in the world, had not he determined to send his effectual grace f14 for the removal of that opposition; besides, he grants the means of grace to despisers, <401121>Matthew 11:21. -- They were not prepared for the gospel, says Oecumenius. As well, say I, as the Corinthians, whose preparations you may see, 1<460609> Corinthians 6:9-11; or any other nation, as we shall afterward declare: yet to this foolish conjecture adhere the Papists and Arminians f15 -- God would have those places left for to be converted by John, says Sedulius; yet the church at Ephesus, the chief city of those parts, was planted by Paul, says Ignatius and Irenaeus. f16 -- He foresaw a famine to come upon those places, says Origen, from which he would deliver his own; and therefore, it seems, left them to the power of the devil. More such fancies f17 might we recount, of men unwilling to submit to the will of God; but upon that, as the sole discriminating cause of these things, we rest, and draw these three observations: --
I. The rule whereby all things are dispensed here below, -- especially
in the making out of the means of grace, -- is the determinate will and counsel of God. Stay not in Asia, go not into Bithynia, but come to Macedonia. "Even so, Father; for so it seemed good in thy sight."
21
II. The sending of the gospel to any nation, place, or persons, rather
than others, as the means of life and salvation, is of the mere free grace and good pleasure of God. "Stay not in Asia;" etc.
III. No men in the world want help, like them that want the gospel.
"Come and help us."
I. Begin we with the first of these: The rule whereby, etc. All events and
effects, especially concerning the propagation of the gospel and the Church of Christ, are, in their greatest variety, regulated by the eternal purpose and counsel of God. f18
All things below in their events are but the wax, f19 whereon the eternal seal of God's purpose hath left its own impression; and they every way answer unto it. It is not my mind to extend this to the generality of things in the world, nor to show how the creature can by no means deviate from that eternal rule of providence whereby it is guided; -- no more than an arrow can avoid the mark, after it hath received the impression of an unerring hand, -- or well-ordered wheels not turn according to the motion given them by the master-spring, -- or the wheels in Ezekiel's vision (<260101>Ezekiel 1:1) move irregularly to the spirit of life that was in them. Nor yet, secondly, how that, on the other side, doth no way prejudice the liberty of second causes, f20 in their actions, agreeable to the natures they are endued withal. He who made and preserves the fire, and yet hinders not but that it should burn, or act necessarily agreeable to its nature; by his making, preserving, and guiding of men, hindereth not, yea, effectually causeth, that they work freely, agreeable to their nature. Nor yet, thirdly, to clear up what a straight line runs through all the darkness, confusion, and disorder in the world, f21 -- how absolutely, in respect of the first fountain and last tendency of things, there is neither deformity, fault, nor deviation, every thing that is amiss consisting in the transgression of a moral rule, which is the sin of the creature, f22 the first cause being free: -- as he that causeth a lame man to go, is the cause of his going, but not of his going lame; -- or the sun exhaling a smell from the kennel, is the cause of the smell, but not of its noisomeness; for from a garden his beams raise a sweet savor. Nothing is amiss but what goeth off from its own rule; which he cannot do who will do all his pleasure, f23 and knows no other role.
22
But omitting these things, I shall tie my discourse to that which I chiefly aimed at in my proposition; viz., to discover how the great variety which we see in the dispensation of the means of grace, proceedeth from, and is regulated by, some eternal purpose of God, unfolded in his word. To make out this, we must lay down three things.
1. The wonderful variety in dispensing of the outward means of salvation, in respect of them unto whom they were granted, used by the Lord since the fall; -- I say, since the fall, for the grace of preserving from sin, and continuing with God, had been general, universally extended to every creature; but [as] for the grace of rising from sin, and coming again unto God, that is made exceeding various, by some distinguishing purpose.
2. That this outward dispensation being presupposed, yet in effectual working upon, particular persons, there is no less variety; for "he hath mercy on whom he will have mercy."
3. Discover the rules of this whole administration.
1. For the first, The promise was at first made unto Adam, and by him doubtless conveyed to his issue, and preached to the several generations which his eyes beheld proceeding from his own loins; (<010315>Genesis 3:15, 5:26) but yet by the wickedness of the old world, all flesh corrupting their ways, we may easily collect that the knowledge of it quickly departed from the most; -- sin banishing the love of God from their hearts, hindered the knowledge of God from continuing in their minds. (<010605>Genesis 6:5) After many revivings, by visions, revelations, and covenants, it was at length called in from the wide world, and wholly restrained to the house, family, and seed of Abraham, (<010524>Genesis 5:24, 6:18, 12:1, 18:1,2; <197601>Psalm 76:1,2; <430422>John 4:22) with whom alone all the means of grace continued for thrice fourteen generations. They alone were in Goshen, and all the world besides in thick darkness; -- the dew of heaven was on them as the fleece, when else all the earth was dry. God
"showeth his word unto Jacob, his statutes and his judgments unto Israel. He hath not dealt so with any nation," <19E719>Psalm 147:19, 20.
The prerogative of the Jews was chiefly in this, that to them were committed the oracles of God, <450301>Romans 3:1. To them pertained
23
"the adoption, and the glory, the covenants, and the giving of the law, and the service of God, and the promises," <450904>Romans 9:4.
But when the fullness (<480404>Galatians 4:4; <431232>John 12:32; <441730>Acts 17:30; <411615>Mark 16:15; <390304>Malachi 3:4; <200831>Proverbs 8:31) of time came, the Son of God being sent in the likeness of sinful flesh, drew all men unto him; and God, who had before winked at the time of their ignorance, then called them every where to repent, commanding the gospel to be preached to the universality of reasonable creatures, and the way of salvation to be proclaimed unto all; -- upon which, in few years, the sound of the gospel went out into all nations, f24 and the Sun of righteousness displayed his beams upon the habitable parts of the earth. But yet once more this light, by Satan and his agents, persecutors and seducers, is almost extinguished, as was foretold, 2<530201> Thessalonians 2:1, -- remaining but in few places, and burning dim where it was, -- the kingdom of the beast being full of darkness, <661610>Revelation 16:10. Yet God again raiseth up reformers, and by them kindles a light, we hope, never to be put out. But, alas! what a spot of ground doth this shine on, in comparison of the former vast extents and bounds of the Christian world! Now, is all this variety, think you, to be ascribed unto chance, as the philosopher thought the world was made by a casual concurrence of atoms? or hath the idol free-will, with the new goddess contingency, ruled in these dispensations? Truly neither the one nor the other, no more than the fly raised the dust by sitting on the chariot wheel; -- but all these things have come to pass according to a certain unerring rule, given them by God's determinate purpose and counsel.
2. Presupposing this variety in the outward means, how is it that thereupon one is taken, another left? The promise is made known to Cain and Abel; -- one the first murderer, the other the first martyr. Jacob and Esau had the same outward advantages; but the one becomes Israel, the other Edom, -- the one inherits the promises, the other sells his right for a mess of pottage. At the preaching of our Savior, some believed, some blasphemed; -- some said he was a good man; others said, nay, but he deceived the people. Have we not the word in its power this day, and do we not see the like various effects, -- some continuing in impenitency, others in sincerity closing with Jesus Christ? Now, what shall we say to these things? What guides these wheels? who thus steers his word for the
24
good of souls? Why, this also, as I said before, is from some peculiarly distinguishing purpose of the will of God.
3. To open the third thing proposed, I shall show, --
(1.) That all this variety is according to God's determinate purpose, and answereth thereunto;
(2.) The particular purposes from whence this variety proceedeth.
(1.) <490111>Ephesians 1:11, "He worketh all things according to the counsel of his own will." As a man may be said to erect a fabric f25 according to the counsel of his will, when he frameth it before in his mind, and maketh all things in event answer his preconceived platform, -- all things (especially ta< pan> ta, all those things of which the apostle there treateth, gospel things) have their futurition and manner of being from his eternal purpose: f26 -- whence also is the idea in the mind of God of all things, with their circumstances, f27 that shall be; that is, the first mover, continuing itself immovable, giving to every thing a regular motion, according to the impression which from that it doth receive: "For known unto him are all his works from the beginning of the world," <441518>Acts 15:18.
If any attendants of actions might free and exempt them from the regular dependence we insist upon, they must be either contingency or sin; but yet for both these we have, besides general rules, clear, particular (<010405>Genesis 4:5-7; 1<112219> Kings 22:19-21; 2<120518> Kings 5:18,19; <197610>Psalm 76:10; <210726>Ecclesiastes 7:26; <230609>Isaiah 6:9-11, etc.) instances. What seems more contingent and casual than the unadvised slaying of a man with the fall of the head of an axe from the helve, as a man was cutting wood by the way side? <051905>Deuteronomy 19:5; yet God assumes this as his own work, <022113>Exodus 21:13. The same may be said of free agents and their actions. And for the other, see <440427>Acts 4:27,28, -- in the crucifying of the Son of God's love, -- all things came to pass according as his counsel had before deter -- mined that it should be done. Now, how in the one of these liberty is not abridged, the nature of things not changed in the other, sin is not countenanced, f28 belongs not to this discourse. "The counsel of the LORD," then, "standeth for ever, the thoughts of his heart unto all generations," <193311>Psalm 33:11. "His counsel standeth, and he will do all his pleasure," <234610>Isaiah 46:10. For he is the LORD, and he changeth not,
25
<390306>Malachi 3:6. With him is neither variableness nor shadow of turning, <590117>James 1:17. All things that are, come to pass in that unchangeable method in which he hath laid them down from all eternity.
(2.) Let us look peculiarly upon the purposes according to which the dispensations of the gospel, both in sending and withholding it, do proceed.
[1.] For the not sending of the means of grace unto any people, whereby they hear not the joyful sound of the gospel, but have in all ages followed dumb idols, as many do unto this day.
In this chapter of which we treat, the gospel is forbidden to be preached in Asia and Bithynia; -- which restraint, the Lord by his providence as yet continues to many parts of the world. Now, the purpose from whence this proceedeth, and whereby it is regulated, you have, <450922>Romans 9:22, "What if God, willing to show his wrath, and to make his power known, endured with much long-suffering the vessels of wrath fitted to destruction?" compared with <401125>Matthew 11:25,26, "Thou hast hid these things from the wise and prudent. Even so, Father; for so it seemed good in thy sight ;" and with <441416>Acts 14:16, -- he "suffered all nations to walk in their own ways." ( 2<530201> Thessalonians 2:1; <440401>Acts 4:1.) Now, God's not sending the truth, hath the same design and aim with his sending the efficacy of error; viz., "that they all may be damned" who have it not; "there being no other name under heaven, whereby they may be saved," but only that which is not revealed unto them; -- God, in the meantime, being no more the cause f29 of their sins, for which they incur damnation, than the sun is the cause of cold and darkness, which follow the absence thereof: or he is the cause of a man's imprisonment for debt, who will not pay his debt for him, though he be no way obliged so to do. So, then, the not sending of the gospel to any people, is an act regulated by that eternal purpose of God whereby he determineth to advance the glory of his justice, by permitting some men to sin, to continue in their sin, and for sin to send them to their own place; -- as a king's not sending a pardon to condemned malefactors is an issue of his purpose that they shall die for their faults. When you see the gospel strangely, and through wonderful varieties and unexpected providences, carried away from a people, know that the spirit which moves in those wheels is that purpose of God which we have recounted.
26
[2.] To some people, to some nations, the gospel is sent. God calls them to repentance and acknowledgment of the truth, -- as in my text, Macedonia: and England, the day wherein we breathe. Now, there is in this a twofold aim.
1. Peculiar, towards some in their conversion.
2. General, towards all, for conviction. And therefore it is acted according to a twofold purpose, which carries it along, and is fulfilled thereby.
First, His purpose of saving (<450828>Romans 8:28, 29, <490104>Ephesians 1:4, 2<530219> Timothy 2:19) some in and by Jesus Christ, effectually to bring them unto himself, for the praise of his glorious grace. Upon whomsoever the seal of the Lord is stamped, that God knows them, and owns them as his, to them he will cause his gospel to be revealed. <441810>Acts 18:10, Paul is commanded to abide at Corinth, and to preach there, because God had much people in that city. Though the devil had them in present possession, (<490201>Ephesians 2:1, 11) yet they were God's in his eternal counsel. And such as these they were for whose sake the man of Macedonia is sent on his message. Have you never seen the gospel hover about a nation, now and then about to settle, and anon scared and upon wing again; yet working through difficulties, making plains of mountains and filling valleys, overthrowing armies, putting aliens to flight, and at length taking firm root like the cedars of God? Truly if you have not, you are strangers to the place wherein you live. Now, what is all this but the working of the purpose of God to attain its proposed end, of gathering his saints to himself? In the effectual working of grace also for conversion and salvation, whence do you think it takes its rule and determination, in respect of particular objects, that it should be directed to John, not Judas, -- Simon Peter, not Simon Magus? Why, only from this discriminating f32 counsel of God from eternity, to bring the one and not the other to himself by Christ. "The Lord added to the church such as should be saved," <440247>Acts 2:47. The purpose of saving is the rule of adding to the church of believers. And <441348>Acts 13:48, "As many believed as were ordained to eternal life." Their fore-ordaining to life eternal gives them right to faith and belief. The purpose of God's election is the rule of dispensing saving grace.
27
Secondly, His purpose of leaving some inexcusable (<401121>Matthew 11:21; <441346>Acts 13:46.) in their sins, for the farther manifestation of his glorious justice, is the rule of dispensing the word unto them. Did you never see the gospel sent or continued to an unthankful people, (<420234>Luke 2:34; 1<600207> Peter 2:7; <260205>Ezekiel 2:5; <402414>Matthew 24:14; <450922>Romans 9:22,23.) bringing forth no fruits meet for it? Wherefore it is so sent, see <230609>Isaiah 6:9,10; -- which prophecy you have fulfilled, <431237>John 12:37-41; in men described, Jude 4, and 1<600208> Peter 2:8. But here we must strike sail, the waves swell, and it is no easy task to sail in this gulf. The righteousness of God is a great mountain, easy to be seen; but his judgments are like the great deep: who can search into the bottom thereof? <193606>Psalm 36:6. And so I have, I hope, discovered how all things here below, concerning the promulgation of the gospel, are, in their greatest variety, straightly regulated by the eternal purposes and counsel of God.
The uses of it follow.
Use 1. To discover whence it is that the work of reforming the worship of God, and settling the almost departing gospel, hath so powerfully been carried along in this nation; -- that a beautiful fabric is seen to arise in the midst of all oppositions, with the confusion of axes and hammers sounding about it, though the builders have been forced oftentimes, not only with one hand, but with both, to hold the weapons (<160417>Nehemiah 4:17.) of war; -- that although the wheels of our chariots have been knocked off, and they driven heavily, yet the regular motions of the superior wheels of providence have carried on the design towards the resting-place aimed at; -- that the ship hath been directed to the port, though the storm had quite puzzled the pilots and mariners: -- even from hence, that all this great variety was but to work out one Certain fore-appointed end, proceeding in the tracts and paths which were traced out for it from eternity; which, though they have seemed to us a maze or labyrinth, such a world of contingencies and various chances hath the work passed through, yet, indeed, all the passages thereof have been regular and straight, answering the platform laid down for the whole in the counsel of God. <270901>Daniel 9:1, makes his supplication for the restoration of Jerusalem; verse 23, an angel is sent to tell him, that "at the beginning of his supplication the commandment came forth," -- viz., that it should be accomplished. It was before determined, and is now set on work; but yet what mountains
28
(<380407>Zechariah 4:7.) of opposition, what hinderances lay in the way! Cyrus must come to the crown by the death or slaughter of Darius, f33 -- his heart be moved to send some to the work: in a short time Cyrus is cut off Now, difficulties arise from the following kings: -- what their flattering counsellors, what the malignant nations about them conspired, the books of Nehemiah and Ezra sufficiently declare. Whence, verse 25, the angel tells Daniel, that from "the commandment to restore and build Jerusalem unto Messiah the Prince shall be seven weeks, and sixty-two weeks; the street shall be built again, and the wall, in troublesome times;" that is, it shall be seven weeks to the finishing of Jerusalem, and thence to Messiah the Prince sixty-two weeks; -- seven weeks, that is, forty-nine years; for so much it was from the decree of Cyrus f34 to the finishing of the wall by Nehemiah: of which time the temple, as the Jews affirmed, was all but three years in building, <430220>John 2:20. During which space, how often did the hearts of the people of God faint in their troubles, as though they should never have seen an end! And therefore, ever and anon they were ready to give over, as <370102>Haggai 1:2. But yet we see the decree was fixed, and all those varieties did but orderly work in an exact method for the glorious accomplishment of it.
England's troubles have not yet endured above half the odd years of those reformers' task; yet, good God! how short-breathed are men! What fainting is there! what repining, what grudging against the ways of the Lord! But let me tell you, that as the water in the stream will not go higher than the head of the fountain, no more will the work in hand be carried one step higher or beyond the aim of its fountain, the counsel of God, from whence it hath its rise. And yet, as a river will break through all oppositions, and swell to the height of mountains, to go to the sea from whence it came; so will the stream of the gospel, when it comes out from God, break down all mountains of opposition, and not be hindered from resting in its appointed place. It were an easy thing to recall your minds to some trembling periods of time, when there was trembling in our armies, and trembling in our councils, -- trembling to be ashamed, to be repented of, -- trembling in the city and in the country; and men were almost at their wits' end for the sorrows and fears of those days: and yet we see how the unchangeable purpose of God hath wrought strongly through all these straits, from one end to another, that nothing might fall to the ground
29
of what he had determined. If a man, in those days, had gone about to persuade us that all our pressures were good omens, that they all wrought together for our good, we could have been ready to cry, with the woman who, when she had recounted her griefs to the physician, and he still replied they were good signs, oi] moi agj aqwn~ apj ol> lumai, "Good signs have undone me," -- These good signs will be our ruin: yet, behold, we hope the contrary. Our day hath been like that mentioned, <381406>Zechariah 14:6,7, -- a day whose light is neither clear nor dark, -- a day known only to the Lord, seeming to us to be neither day nor night. But God knew all this while that it was a day, -- he saw how it all wrought for the appointed end; and in the evening, in the close, it will be light, so light as to be to us discernible. In the meantime we are like unskilful men, [who] going to the house of some curious artist, so long as he is about his work, despise it as confused; but when it is finished, admire it as excellent: -- whilst the passages of providence are on us, all is confusion; but when the fabric is reared, glorious.
Use 2. Learn to look upon the wisdom of God in carrying all things through this wonderful variety, exactly to answer his own eternal purpose; -- suffering so many mountains to lie in the way of reforming his churches and settling the gospel, that his Spirit may have the glory, and his people the comfort in their removal. It is a high and noble contemplation, to consider the purposes of God, so far as by the event revealed, and to see what impressions his wisdom and power do leave upon things accomplished here below, -- to read in them a temporary history of his eternal counsels. Some men may deem it strange, that his determinate will, which gives rule to these things, and could in a word have reached its own appointment, should carry his people so many journeys in the wilderness, and keep us thus long in so low estate. I say, -- not to speak of his own glory, which hath sparkled forth of this flinty opposition, -- there be divers things, things of light, for our good, which he hath brought forth out of all that darkness wherewith we have been overclouded. Take a few instances.
(1.) If there had been no difficulties, there had been no deliverances. And did we never find our hearts so enlarged towards God upon such advantages, as to say, Well, this day's temper of spirit was cheaply
30
purchased by yesterday's anguish and fear; -- that was but a being sick at sea?
(2.) Had there been no tempests and storms, we had not made out for shelter. Did you never run to a tree for shelter in a storm, and find fruit which you expected not? Did you never go to God for safeguard in these times, (<201810>Proverbs 18:10.) driven by outward storms, and there find unexpected fruit, the "peaceable fruit of righteousness," (<581211>Hebrews 12:11.) that made you say, Happy tempest, which cast me into such a harbor? It was a storm f35 that occasioned the discovery of the golden mines of India; -- hath not a storm driven some to the discovery of the richer mines of the love of God in Christ?
(3.) Had not Esau come against him with four hundred men, Jacob had not been called Israel; -- he had not been put to it to try his strength with God, and so to prevail. Who would not purchase with the greatest distress that heavenly comfort which is in the return of prayers? The strength of God's Jacobs in this kingdom had not been known, if the Esaus had not come against them. Some say, this war hath made a discovery of England's strength, what it is able to do. I think so also, -- not what armies it can raise against men, but with what armies of prayers and tears it is able to deal with God. Had not the brethren strove in the womb, Rebekah had not asked, "Why am I thus?" -- nor received that answer, "The elder shall serve the younger." Had not two sorts of people struggled in the womb of this kingdom, we had not sought, nor received, such gracious answers. Thus do all the various motions of the lower wheels serve for our good, and exactly answer the impression they receive from the master-spring, the eternal purpose of God. Of this hitherto.
II. The sending of the gospel to any one nation rather than another, as the
means of life and salvation, is of the mere free grace and good pleasure of God.
Now; before I come to make out the absolute independency and freedom of this distinguishing mercy, I shall premise three things.
1. That the not sending of the gospel to any person or people is of God's mere good pleasure, f36 and not of any peculiar distinguishing demerit in that person or people. No man or nation doth "majorem ponere obicem,"
31
lay more or greater obstacles against the gospel than another. There is nothing imaginable to lay a block in the passage thereof but only sin. Now, these sins are, or may be, of two sorts; -- either, first, Against the gospel itself, which may possibly hinder the receiving of the gospel, but not the sending of it, which it pre-supposeth: secondly, Against the covenant they are under, and the light they are guided by, before the beams of the gospel shine upon them. Now, in these generally all are equal, ( 1<460125> Corinthians 1:25,26.) all having sinned and come short of the glory of God; and in particular sins against the law and light of nature, no nations have gone farther than they which were soonest enlightened with the word, as afterward will appear: so that the sole cause of this is the good pleasure of God, as our Savior affirmeth, <401125>Matthew 11:25,26.
2. That sins against the covenant of works, which men are under before the gospel (<441416>Acts 14:16,17, 17:30,31.) comes unto them, cannot have any general demerit, that the means of life and salvation by free grace should not be imparted to them. It is true, all nations have deserved to be turned into hell, and a people that have had the truth, and detained it in ungodliness, deserve to be deprived of it; -- the first, by virtue of the sanction of the first broken covenant; the other, by sinning against that which they had of the second. But that men in a fallen condition, and not able to rise, should hereby deserve not to be helped up, needeth some distinction to clear it.
There is, then, a twofold demerit and indignity ; -- one merely negative, or a not deserving to have good done unto us; the other positive, deserving that good should not be done unto us. The first of these is found in all the world, in respect of the dispensation of the gospel. If the Lord should bestow it only on those who do deserve it, he must for ever keep it closed up in the eternal treasure of his own bosom. The second is found directly in none, in respect of that peculiar way which is discovered in the gospel, because they had not sinned against it; which, rightly considered, gives no small lustre to the freedom of grace.
3. That there is a right in the gospel, and a fitness in that gracious dispensation to be made known to all people in the world; that no singular portion of the earth should be any longer a holy land, or any mountain of
32
the world lift up its head above its fellows. And this right hath a double foundation.
(1.) The infinite value and worth of the blood of Christ, giving fullness (<450832>Romans 8:32; <290228>Joel 2:28; <431722>John 17:22; <450105>Romans 1:5, 16:26.) and fitness to the promises founded thereon to be propounded to all mankind; for through his blood remission of sins is preached to whosoever believes on him, <441043>Acts 10:43, -- "to every creature," Mark. 16:15. God would have a price of that infinite value for sin laid down, as might justly give advantage to proclaim a pardon infinitely to all that will come in and accept of it, -- there being in it no defect at all (though intentionally only a ransom for some), but that by it the world might know that he had done whatsoever the Father commanded him, <431431>John 14:31.
(2.) In that economy and dispensation of the grace of the new covenant, breaking forth in these latter days, whereby all external distinction of places and persons, (<450913>Romans 9:13.) people and nations, being removed, Jesus Christ taketh all (<490314>Ephesians 3:14,15; <402719>Matthew 27:19.) nations to be his inheritance, dispensing to all men the grace of the gospel, bringing salvation, as seemeth best to him, <560211>Titus 2:11,12. For being lifted up, he drew all unto him, having redeemed us with his blood, "out of every kindred and tongue, people and nation," Revelation 5:9. And on these two grounds it is that the gospel hath in itself a right and fitness to be preached to all, even as many as the Lord our God shall call.
These things being premised, I come to the proof of the assertion. <050707>Deuteronomy 7:7, 8:1. Moses is very careful in sundry places to get this to take an impression upon their spirits, that it was mere free grace that exalted them into that condition and dignity wherein they stood, by their approach unto God, in the enjoyment of his ordinances; -- in this most clearly rendering the cause of God's love in choosing them, mentioned, verse 7, to be only his love. Verse 8, his love towards them is the cause of his love, -- his free love eternally determining, his free love actually conferring, those distinguishing mercies upon them. It was not for their righteousness, for they were a stiff-necked people, <050906>Deuteronomy 9:6.
<401125>Matthew 11:25,26: Our Savior laying both these things together, the hiding of the mysteries of salvation from some, and revealing them to
33
others, renders the same reason and supreme cause of both, of which no account can be rendered, only the good pleasure of God: "I thank thee, O Father." And if any will proceed higher, and say, Where is the justice of this, that men equally obnoxious should be thus unequally accepted? we say, with Paul, "That he will have mercy on whom he will have mercy, and whom he will he hardeneth. And who art thou, O man, that disputest against God?" "Si tu es homo, et ego homo, audiamus dicentem, O homo, Tu quis?" f37 To send a pardon to some that are condemned, suffering the rest to suffer, hath no injustice. If this will not satisfy, let us say, with the same apostle, W+ baq> ov, <451133>Romans 11:33, "O the depth," etc.
Yea, so far is it from truth, that God should dispense and grant his word and means of grace by any other rule, or upon any other motive, than his own will and good pleasure, f38 that we find in Scripture the direct contrary to what we would suppose, even mercy showed to the more unworthy, and the more worthy passed by; reckoning worthiness and unworthiness by less or greater sin, with less or more endeavors. Christ preaches to Chorazin and Bethsaida, which would not repent; and at the same time denies the word to Tyre and Sidon, which would have gotten on sackcloth and ashes, when the other continued delicate despisers, <401121>Matthew 11:21. Ezekiel is sent to them that would not hear him, passing by them that would have hearkened, chapter 3:5; which is most clear, <450930>Romans 9:30,31, "The Gentiles, which followed not after righteousness, have attained to righteousness, even the righteousness which is of faith; but Israel, which followed after the law of righteousness, hath not attained to the law of righteousness." If, in the dispensation of the gospel, the Lord had had any respect to the desert of people, Corinth, that famous place of sinning, had not so soon enjoyed it, -- the people whereof, for worship, were led away with dumb idols, 1<461202> Corinthians 12:2; and for their lives, you have them drawn to the life, 1<460609> Corinthians 6:9-11, "Fornicators, idolaters, adulterers; effeminate, abusers of themselves with mankind, thieves, covetous, drunkards, revilers, extortioners," kai< tau~ta> tinev h+te, which is to be repeated, apj o< tou~ koinou,~ -- "Some of you were fornicators, some idolaters; but ye are sanctified." Seem not these to the eye of flesh goodly qualifications for the gospel of Jesus Christ? Had these men been dealt withal according as they had disposed themselves, not fitter fuel for hell could the justice of God require; but yet ye see to these
34
the gospel comes with the first, "a light shines to them that sit in darkness and in the shadow of death."
If God send or grant the gospel, which is the means of grace, upon any other ground but his mere good pleasure, then it must be an act of remunerative justice. f39 Now, there is no such justice in God towards the creature, but what is founded upon some preceding covenant, or promise of God to the creature, -- which is the only foundation of all relation between God and man, -- but only those that attend creation and sovereignty. Now, what promise do you find made to, or covenant with, a people as yet without the gospel; -- I mean conditional promises, inferring any good to be bestowed on any required performance on their part? Free, absolute promises there are innumerable, that light should shine to them that were in darkness, and those be called God's people which were not his people; but such as depend on any condition on their part to be fulfilled, we find none. God bargains f40 not with the creature about the gospel, knowing how unable he is to be merchant for such pearls. If a man had all that goodness which may be found in man without Jesus Christ, they would not in the least measure procure a discovery of him.
I deny not but God may, and perhaps sometimes doth, reveal himself to some in a peculiar and extraordinary manner. Whereunto tends that story in Aquinas, f41 of a corpse taken up in the days of Constantine and Irene, with a plate of gold, and this inscription on it, "Christus nascetur ex virgine, ego credo in illum. O sol sub Irenae et Constantini temporibus iterum me videbis" But that this should be regular unto men living, meta< lo>gou, in Justin Martyr's phrase, f42 or using their naturals aright (which is impossible they should, the right use of naturals depending on supernaturals), is wide from the word.
If there be any outward motive of granting the gospel unto any, it is some acceptable performances of theirs, holding up to the rule and will of God. Now, this will and rule having no saving revelation but by the gospel, which should thus be procured by acts agreeable unto it, makes up a flat contradiction, -- supposing the revelation of the gospel before it be revealed. Doubtless, according to all rules of justice to us made known, it is an easier thing to deserve heaven by obedience now under the covenant of
35
works, than being under that covenant, to do any thing that might cause a new way of salvation, such as the gospel is, to be revealed.
With some observations I descend to application.
[1.] There is the same reason of continuing the gospel unto a people as of sending it; especially if oppositions rise high, apt and able in themselves for its removal. Never nation as yet enjoyed the word that deserved the continuance of the word. God hath always (<281108>Hosea 11:8,9.) something against a people, to make the continuing of his grace to be of grace, the not removing of his love to be merely of love, and the preaching of the gospel to be a mercy of the gospel, free and undeserved. Though there be work, and labor, and patience for Christ's sake at Ephesus; yet there is somewhat against Ephesus, <660204>Revelation 2:4,5, for which he might justly remove his candlestick; and if he doth it not, it is of the same mercy that first set it there. As God lays out goodness and grace in the entrance; so patience, long-suffering, and forbearance in the continuance. He bears with our manners, whilst we grieve his Spirit. Look upon the face of this kingdom, and view the body of the people; think of the profaneness, villany, trampling upon the blood of Jesus, ignorance, contempt of God and his ways, despising his ordinances, reviling his servants, branding and defaming the power of godliness, persecuting and tearing one another, -- and yet hear the joyful sound of the word in every corner; and you will quickly conclude, that you see a great fight of God's love against our sins, and not of our goodness for his love.
[2.] There is the same reason of the reformation and the doctrine of the gospel corrupted with error, and of the worship of God collapsed with superstition, as of the first implantation of the gospel. God, in his just judgment of late ages, had sent upon the western world the efficacy of error, that they should believe lies, because they received not the love of the truth; as he foretold, 2<530201> Thessalonians 2:1. Now, whence is it that we see some of the nations thereof as yet suffered to walk in their own ways, others called to repentance, -- some wildernesses turned into green pastures for the flock of God, and some places made barren wildernesses for the wickedness of them that dwell therein? How comes it that this island glories in a reformation, and Spain sits still in darkness? Is it because we were better than they, or less engaged in antichristian delusions?
36
Doubtless no. No nation in the world drank deeper of that cup of abomination. It was a proverbial speech amongst all, "England was our good ass" (a beast of burden) for (Antichrist whom they called) the Pope. Nothing but the good pleasure of God and Christ, freely coming to refine us, <390301>Malachi 3:1-4, caused this distinction.
[3.] Though men can do nothing towards the procuring of the gospel, yet men may do much for the expulsion of the gospel. If the husbandmen prove idle or self-seekers, the vineyard will be let to others; and if the people love darkness more than light, the candlestick will be removed. Let England beware! Now this men may do, either upon the first entrance of the gospel, or after some continuance of it. The gospel spreading itself over the earth, finds entertainment, like that of men's seeking plantations amongst barbarous nations; sometimes kept out with hideous outcries at the shore, -- sometimes suffered to enter with admiration, and a little after violently assaulted.
1st, In the first way, how do we find the Jews putting far from them the word of life, and rejecting the counsel of God at its first entrance, -- calling for night at the rising of the sun! Hence, <441341>Acts 13:41, Paul concludes his sermon to thorn with, "Behold, ye despisers, and wonder, and perish;" -- and verse 46, it was necessary the word should be preached to them; but seeing they judged themselves unworthy, they were forsaken; -- and verse 51, they shake off the dust of their feet against them, -- a common symbol in those days of the highest indignation and deepest curse. The like stubbornness we find in them, <442801>Acts 28:1; whereupon the apostle wholly turned himself to the Gentiles, verse 28. How many nations of Europe, at the beginning of the Reformation, rejected the gospel of God, and procured Christ, with the Gadarenes, to depart as soon as he was entered, will be found at the last day written with the blood of the martyrs of Jesus that suffered amongst them!
2dly, After some continuance. So the Church of Laodicea, having for a while enjoyed the word, fell into such a tepid condition, -- so little moved with that fire that Christ came to send upon the earth, <660315>Revelation 3:15,16, -- that the Lord was even sick and weary with bearing them. The Church of Rome, famous at the first, yet quickly, by the advantage of outward supportments and glorious fancies, became head of that fatal
37
rebellion against Jesus Christ, f43 which spread itself over most of the churches in the world; -- God hereupon sending upon them the "efficacy of error to believe a lie, that they all might be damned that believed not the truth, but had pleasure in unrighteousness," 2<530201> Thessalonians 2:1, -- suffering them to retain the empty names of Church and Gospel; which, because they usurp only for their advantage here, to appear glorious, the Lord will use for the advancing of his justice hereafter, to show them inexcusable. O Lord, how was England of late, by thy mercy, delivered from this snare! A captain being chosen for the return of this people into Egypt, O how hath thy grace fought against our backsliding! And let none seek to extenuate this mercy, by catalogues of errors still amongst us: there is more danger of apostasy against Christ, and rebellion against the truth, in one Babylonish error, owned by men pretending to power and jurisdiction over others, than in five hundred scattered amongst inconsiderable, disunited individuals. I would to God we could all speak and think the same things, -- that we were all of one mind, even in the most minute differences that are now amongst us. But yet the truth is, the kingdom of Jesus Christ never shakes amongst a people until men, pretending to act with a combined mixed power of heaven and earth, unto which all sheaves must bow or be thrashed, do, by virtue of this trust, set up and impose things or opinions deviating from the rule. As it was in the Papacy, errors owned by mixed associations, civil and ecclesiastical, are for the most part incurable, be they never so absurd and foolish; of which the Lutheran ubiquities and consubstantiation are a tremendous example. These things being presupposed, --
Use 1. Let no flesh glory in themselves, but let every mouth be stopped; for we have all sinned and come short of the glory of God. Who hath made the possessors of the gospel to differ from others? or what have they that they have not received? 1 Corinthians. 4:7. Why are these things hidden from the great and wise of the world, and revealed to babes and children, but because, O Father, so it pleased thee? <401126>Matthew 11:26. "He hath mercy on whom he will have mercy, and whom he will he hardeneth," <450918>Romans 9:18. Ah, Lord, if the glory and pomp of the world might prevail with thee to send thy gospel, it would supply the room of the cursed Alkoran, and spread itself in the palaces of that strong lion of the east who sets his throne upon the necks of kings; but, alas! Jesus Christ is not there.
38
If wisdom, learning, pretended gravity, counterfeit holiness, real policy, were of any value in thine eyes to procure the word of life, it would be as free and glorious at Rome as ever; but, alas! Antichrist hath his throne there. Jesus Christ is not there. If will-worship and humilities, neglect of the body, macerations, superstitions, beads, and vainly-repeated prayers, had any efficacy before the Lord, the gospel, perhaps, might be in the cells of some recluses and monks; but, alas! Jesus Christ is not there. If moral virtues to an amazement, exact civil honesty and justice, that soul of human society, could have prevailed aught, the heathen worthies in the days of old had had the promises; but, alas! Jesus Christ was far away. Now, if all these be passed by, to whom is the report of the Lord made known? to "whom is his arm revealed?" Why, to a handful of poor sinners amongst the nations formerly counted fierce and barbarous.f44 And what shall we say to these things? -- +W Baq> ov, "O the depth," etc.
Use 2. Let England consider with fear and trembling the dispensation that it is now under; -- I say, with fear and trembling, for this day is the Lord's day, wherein he will purge us or burn us, according as we shall be found silver or dross: -- it is our day, wherein we must mend or end. Let us look to the rock from whence we were hewed, and the hole of the pit from whence we were digged. Was not our father an Amorite, and our mother an Hittite? Are we not the posterity of idolatrous progenitors? f45 -- of those who worshipped them who by nature were no gods? How often, also, hath this land forfeited the gospel! God having taken it twice away, who is not forward to seize upon the forfeiture. In the very morning of the gospel, the Sun of righteousness shone upon this land; and they say the first potentate on the earth that owned it was in Britain. f46 But as it was here soon professed, so it was here soon abused; that part of this island which is called England being the first place I read of which was totally bereaved of the gospel, -- the sword of the then pagan Saxons fattening the land with the blood of the Christian inhabitants, f47 and in the close wholly subverting the worship of God. Long it was not ere this cloud was blown over; and those men who had been instruments to root out others submitted their own necks to the yoke of the Lord; and, under exceeding variety in civil affairs, enjoyed the word of Mace, until, by insensible degrees, like summer unto winter, or light unto darkness, it gives place to antichristian superstition, and left the land in little less than a paganish
39
darkness, drinking deep of the cup of abominations mingled for it by the Roman harlot. And is there mercy yet in God to recover a twice over lost backsliding people? Might not the Lord have said unto us, What shall I do unto thee, O island? How shall I make thee as Admah? how shall I set thee as Zeboim? But his heart is turned within him, his repentings are kindled together: the dry bones shall live, and the fleece shall be wet, though all the earth be dry. God will again water his garden, once more purge his vineyard, -- once more of his own accord he will take England upon liking, though he had twice deservedly turned it out of his service. So that, "coming as a refiner's fire, and as fuller's soap, to purify the sons of Levi, to purge them as gold and silver, to offer to the Lord an offering in righteousness," to reform his churches, England, as soon as any, hath the benefit and comfort thereof. Nay, the reformation of England shall be more glorious than of any nation in the world, being carried on neither by might nor power, but only by the Spirit of the Lord of hosts. But is this the utmost period of England's sinning, and God's showing mercy, in continuing and restoring of the gospel? No, truly: we again in our days have made forfeiture of the purity of his worship, by an almost universal treacherous apostasy; from which the free grace and good pleasure of God hath made a great progress again towards a recovery.
There are two sorts of men that I find exceedingly ready to extenuate and lessen the superstition and popish tyranny of the former days, into which we were falling.
(1.) Such as were industriously instrumental in it, whose suffrages had been loud for the choice of a captain to return into Egypt, -- men tainted with the errors and loaded with the preferments of the times; with all those who blindly adhere to that faction of men who as yet covertly drive on that design: -- to such as these all was nothing, and to them it is no mercy to be delivered. And the truth is, it is a favor to the lamb, and not the wolf, to have him taken out of his mouth; but these men have interest by those things which have no ears, against which there is no contending.
(2.) Such as are disturbed in their optics, or have gotten false glasses, f48 representing all things unto them in dubious colors. Which way soever they look, they can see nothing but errors, -- errors of all sizes, sorts, sects, and sexes, -- errors and heresies from the beginning to the end;
40
which have deceived some men, not of the worst, and made them think that all before was nothing, in comparison of the present confusion. A great sign they felt it not, or were not troubled at it; as if men should come into a field, and seeing some red weeds and cockle among the corn, should instantly affirm there is no corn there, but all weeds, and that it were much better the hedges were down, and the whole field laid open to the boars of the forest: but the harvest will one day show the truth of these things. But that these apprehensions may not too much prevail, to the vilifying and extenuating of God's mercy, in restoring to us the purity and liberty of the gospel, give me leave, in a few words, to set out the danger of that apostasy from which the good pleasure of God hath given us a deliverance. I shall instance only in a few things. Observe then, that, --
[1.] The darling errors of late years were all of them stones of the old Babel, closing and coupling with that tremendous fabric which the man of sin had erected to dethrone Jesus Christ, -- came out of the belly of that Trojan horse, that fatal engine, which was framed to betray the city of God. They were popish errors, such as whereof that apostasy did consist which only is to be looked upon as the great adverse state of the kingdom of the Lord Christ. For a man to be disorderly in a civil state, yea, oftentimes through turbulency to break the peace, is nothing to an underhand combination with some formidable enemy for the utter subversion of it. Heedless and headless errors may breed disturbance enough, in scattered individuals, unto the people of God; but such as tend to a peace and association "cum ecclesia malignantium," tending to a total subversion of the sacred state, are far more dangerous. Now, such were the innovations of the late hierarchists. In worship, their paintings, f49 crossings, crucifixes, bowing, cringings, altars, tapers, wafers, organs, anthems, litany, rails, images, copes, vestments, -- what were they but Roman varnish, an Italian dress for our devotion, to draw on conformity with that enemy of the Lord Jesus? In doctrine, the divinity of Episcopacy, auricular confession, free-will, predestination on faith, yea, works foreseen, "limbus patrum," justification by works, falling from grace, authority of a church, which none knew what it was, canonical obedience, holiness of churches, and the like innumerable, -- what were they but helps to Sancta Clara, to make all our articles of religion speak good Roman Catholic? How did their old father of Rome refresh his spirit, to see such chariots as those provided
41
to bring England again unto him! This closing with Popery was the sting in the errors of those days, which cause pining, if not death, in the episcopal pot.
[2.] They were such as raked up the ashes of the ancient worthies, whose spirits God stirred up to reform his church, and rendered them contemptible before all, especially those of England, the most whereof died in giving their witness against the blind figment of the real presence, f50 and that abominable blasphemy of the cursed mass. In especial, how did England, heretofore termed ass, turn ape to the pope, having set up a stage, and furnished it with all things necessary for an unbloody sacrifice, f51 ready to set up the abomination of a desolation, and close with the god Maozim µyZ[i um' Mauzzim, god of forces, <271138>Daniel 11:38], who hath all their peculiar devotion at Rome?
[3.] They were in the management of men which had divers dangerous and pernicious qualifications: as, --
1st, A false repute of learning; I say, a false repute for the greater part, especially of the greatest. And yet, taking advantage of vulgar esteem, they bare out as though they had engrossed a monopoly of it, -- though I presume the world was never deceived by more empty pretenders, especially in respect of any solid knowledge in divinity or antiquity; but yet their great preferments had got them a great repute of great deservings, -- enough to blind the eyes of poor mortals adoring them at a distance, and to persuade them, that all was not only law, but gospel too, which they broached: and this rendered the infection dangerous.
2dly, A great hatred of godliness in the power thereof, or any thing beyond a form, in whomsoever it was found; yea, how many f52 odious appellations were invented for bare profession, to render it contemptible! -- especially in the exercise of their jurisdiction, thundering their censures against all appearance of zeal, and closing with all profane impieties; for were a man a drunkard, a swearer, a Sabbath-breaker, an unclean person, so he were no Puritan, and had money, -- "patet atri janua ditis," the Episcopal heaven was open for them all. Now, this was a dangerous and destructive qualification, which, I believe, is not professedly found in any party amongst us.
42
3dly, Which was worst of all, they had centred in their bosoms an unfathomable depth of power, civil and ecclesiastical, to stamp their apostatical errors with authority, -- giving them not only the countenance of greatness, but the strength of power, violently urging obedience; and to me the sword of error never cuts dangerously but when it is managed with such a hand. This I am sure, that errors in such are not recoverable, without the utmost danger of the civil state.
Let now, I beseech you, these and the like things be considered, especially the strong combination that was throughout the f53 papal world for the seducing of this poor nation (that I say nothing how this vial was poured out upon the very throne f54 ), and then let us all be ashamed and confounded in ourselves, that we should so undervalue and slight the free mercy of God in breaking such a snare, and setting the gospel at liberty in England. My intent was, having before asserted this restoration of Jerusalem to the good pleasure of God, to have stirred you up to thankfulness unto him, and self-humiliation in consideration of our great undeserving of such mercy; but, alas! as far as I can see, it will scarce pass for a mercy; and unless every man's persuasion may be a Joseph's sheaf, the goodness of God shall scarce be acknowledged. But yet let all the world know, and let the house of England know this day, that we lie unthankfully under as full a dispensation of mercy and grace as ever nation in the world enjoyed, and that without a lively acknowledgment thereof, with our own unworthiness of it, we shall one day know what it is (being taught with briers and thorns) to undervalue the glorious gospel of the Lord Jesus. Good Lord! what would helpless Macedonians give for one enjoyment? O that Wales! O that Ireland! O that France! -- where shall I stop? I would offend none, but give me leave to say, O that every, I had almost said, O that any, part of the world had such helps and means of grace as these parts of England have, which will scarce acknowledge any mercy in it! The Lord break the pride of our spirits before it break the staff of our bread and the help of our salvation. O that the bread of heaven and the blood of Christ might be accounted good nourishment, though every one hath not the sauce he desireth! I am persuaded that if every Absalom in the land, that would be a judge for the ending of our differences, were enthroned (he spoke the people's good, though he intended his own power), the case would not be much better than it is. Well, the Lord make
43
England, make this honorable audience, make us all, to know these three things: --
First, That we have received such a blessing, in setting at liberty the truths of the gospel, as is the crown of all other mercies, yea, without which they were not valuable, yea, were to be despised; for success without the gospel, is nothing but a prosperous conspiracy against Jesus Christ.
Secondly, That this mercy is of mercy; this love, of free love; and the grace that appeareth, of the eternal, hidden, free grace of God. He hath showed his love unto us because he loved us, and for no other reason in the world; this people being guilty of blood and murder of soul and body, adultery, and idolatry, and oppression, with a long catalogue of sins and iniquities.
Thirdly, That the height of rebellion against God is the despising of spiritual gospel mercies. Should Mordecai have trodden the robes under his feet that were brought him from the king, would it not have been severely revenged? Doth the King of heaven lay open the treasures of his wisdom, knowledge, and goodness for us, and we despise them? What shall I say? I had almost said, hell punishes no greater sin: the Lord lay it not to our charge! O that we might be solemnly humbled for it this day, before it be too late!
Use 3. To discover unto us the freedom of that effectual grace which is dispensed towards the elect, under and with the preaching of the word; for if the sending of the outward means be of free, f55 undeserved love, surely the working of the Spirit under that dispensation for the saving of souls is no less free; for "who hath made us differ from others? and what have we that we have not received?" O that God should say unto us in our blood, Live; -- that he should breathe upon us when we were as dry bones, dead in trespasses and sins! Let us remember, I beseech you, the frame of our hearts and the temper of our spirits, in the days wherein we knew not God and his goodness, but went on in a swift (<263626>Ezekiel 36:26; <441614>Acts 16:14; <500129>Philippians 1:29, 2:13.) course of rebellion. Can none of you look back upon any particular days or nights, and say, Ah, Lord, that thou shouldst be so patient and so full of forbearance, as not to send me to hell at such an instant! But, O Lord, that thou shouldst go farther, and blot out mine iniquities, for thine own sake, "when I made thee serve with my sins! " --
44
Lord, what shall I say it is? It is the free grace of my God! What expression transcendeth that, I know not.
Use 4. Of caution. England received the gospel of mere mercy; let it take heed lest it lose it by justice; -- the placer of the candlestick can remove it. The truth is, it will not be removed unless it be abused; and woe to them from whom mercies are taken for being abused, -- from whom the gospel is removed for being despised! It had been better for the husbandmen never to have had the vineyard, than to be slain for their ill using of it: there is nothing left to do them good who are forsaken for forsaking the gospel.
The glory of God was of late by many degrees departing from the temple in our land. That was gone to the threshold, yea, to the mount. If now at the return thereof, it find again cause to depart, it will not go by steps, but all at once. This island, or at least the greatest part thereof, as I formerly intimated, hath twice lost the gospel; -- once, when the Saxons wrested it from the Britons, -- when, if we may believe their own doleful, moaning f56 historian, they were given over to all wickedness, oppression, and villainy of life; which doubtless was accompanied with contempt of the word; though for faith and persuasion we do not find that they were corrupted, and do find that they were tenacious enough of antique discipline, as appeared in their following oppositions to the Roman tyranny, as in Beda. Secondly, It was lost in regard of the purity and power thereof, by blind superstition and antichristian impiety, accompanied also with abominable lewdness, oppression, and all manner of sin, in the face of the sun; so that first profaneness working a despising of the gospel, then superstition ushering in profaneness, have in this land showed their power for the extirpation of the gospel. Oh, that we could remember the days of old, that we could "consider the goodness and severity of God; -- on them which fell severity, but towards us goodness, if we continue in that goodness; for otherwise even we also shall be cut off!" Yet here we may observe, that though both these times there was a forsaking in the midst of the land, yet there was in it a tenth for to return "as a tail-tree, and as an oak, whose substance is in them when they cast their leaves;" so was the holy seed the substance thereof, <230613>Isaiah 6:13. As in the dereliction of the Jews, so of this nation, there was a remnant that quickly took root, and brought forth fruit, both in the one devastation and the other. Though the watcher and the holy one from heaven had called to
45
cut down the tree of this nation, and to scatter its branches from flourishing before him; yet the stump and root was to be left in the earth with a band of iron, that it might spring again. Thus twice did the Lord come seeking fruit of this vine, doing little more than pruning and dressing it, although it brought forth wild grapes; but if he come the third time and find no fruit, the sentence will be, "Cut it down, why cumbereth it the ground?" Now, to prevent this, I shall not follow all those gospelsupplanting sins we find in holy writ, only I desire to cautionate you and us all in three things.
(1.) Take heed of pretending or holding out the gospel for a covert or shadow for other things. God will not have his gospel made a stalkinghorse for carnal designs. Put not in that glorious name, where the thing itself is not clearly intended. If in any thing it be, let it have no compeer; if not, let it not be named. If that you aim at be just, it needs no varnish; if it be not, it is the worse for it. Gilded pills lose not their bitterness, and painted faces are thought to have no native beauty. All things in the world should serve the gospel; and if that be made to serve other things, God will quickly vindicate it into liberty.
From the beginning of these troubles, right honorable, you have held forth religion and the gospel, as whose preservation and restoration was principally in your aims; and I presume malice itself is not able to discover any insincerity in this. The fruits we behold proclaim to all the conformity of your words and hearts. Now, the God of heaven grant that the same mind be in you still, in every particular member of this honorable assembly, in the whole nation, especially in the magistracy and ministry of it; -- that we be not like the boatmen, -- look one way, and row another; -- cry "Gospel," and mean the other thing, -- "Lord, Lord," and advance our own ends; -- that the Lord may not stir up the staff of his anger and the rod of his indignation against us, as a hypocritical people.
(2.) Take heed of resting upon and trusting to the privilege, however excellent and glorious, of the outward enjoyment of the gospel. When the Jews cried, "The temple of the Lord, the temple of the Lord," the time was at hand that they should be destroyed. Look only upon the grace that did bestow, and the mercy that doth continue it. God will have none of his
46
blessings rob him of his glory; and if we rest at the cistern, he will stop at the fountain.
(3.) Let us all take heed of barrenness under it: "For the earth that drinks in the rain that cometh upon it, and beareth thorns and briers, is rejected, and nigh unto cursing, whose end is to be burned," <580607>Hebrews 6:7,8. Now, what fruits doth it require? Even those reckoned, <480522>Galatians 5:22,23, "The fruit of the Spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance." O that we had not cause to grieve for a scarcity of these fruits, and the abundant plenty of those works of the flesh recounted, verses 19-21! O that that wisdom which is an eminent fruit of the gospel might flourish amongst us! -- it is "first pure, then peaceable, gentle, easy to be entreated;" -- that we might have less writing, and more praying! -- less envy, and more charity! that all evil surmisings, which are works of the flesh, might have no toleration in our hearts, but be banished for nonconformity to the golden rule of love and peace! <590317>James 3:17. But ajpe>cw. Come we now to the last proposition.
III. No men in the world want help like them that want the gospel; or, of
all distresses, want of the gospel cries the loudest for relief.
Rachel wanted children, and she cries, "Give me children, (<013001>Genesis 30:1, 35:18.) or I die;" -- but that was her impatience; she might have lived, and have had no children; yea, see the justice of God, -- she dies so soon as ever she hath children. Hagar (<012116>Genesis 21:16.) wants water for Ishmael, and she will go far from him, that she may not see him die; -- a heavy distress; and yet if he had died, it had been but an early paying of that debt which in a few years was to be satisfied. But they that want the gospel may truly cry, Give us the gospel, or we die; and that not temporally with Ishmael, for want of water, but eternally in flames of fire.
A man may want liberty, and yet be happy, as Joseph was; a man may want peace, and yet be happy, as David was; a man may want children, and yet be blessed, as Job was; a man may want plenty, and yet be full of comfort, as Micaiah was; -- but he that wants the gospel, wants every thing that should do him good. A throne without the gospel is but the devil's dungeon. Wealth without the gospel is fuel for hell. Advancement without the gospel is but a going high to have the greater fall.
47
Abraham (<011502>Genesis 15:2.) wanting a child, complains, "What will the Lord do for me, seeing I go childless, and this Eliezer of Damascus must be my heir?" Much more may a man without the means of grace complain, What shall be done unto me, seeing I go gospel-less; and all that I have is but a short inheritance for this lump of clay, my body?
When Elisha ( 2<120413> Kings 4:13,14.) was minded to do something for the Shunammite who had so kindly entertained him, he asks her whether he should speak for her to the king or the captain of the host. She replies, she dwelt in the midst of her own people, she needeth not those things; but when he finds her to want a child, and tells her of that, she is almost transported. Ah! how many poor souls are there who need not our word to the king or the captain of the host; but yet being gospel-less, if you could tell them of that, would be even ravished with joy!
Think of Adam (<010308>Genesis 3:8.) after his fall, before the promise, hiding himself from God, and you have a perfect portraiture of a poor creature without the gospel. Now this appeareth, --
1. From the description we have of the people that are in this state (<400623>Matthew 6:23; <420179>Luke 1:79; <442618>Acts 26:18; <450219>Romans 2:19; <490508>Ephesians 5:8; <510113>Colossians 1:13; 1<600209> Peter 2:9.) and condition -- without the gospel. They are a people that sit in darkness, yea, in the region and shadow of death, <400416>Matthew 4:16,17; they are even darkness itself, <430105>John 1:5, -- within the dominion and dreadful darkness of death. Darkness was one of Egypt's plagues; but yet that was a darkness of the body, a darkness wherein men lived; -- but this is a darkness of the soul, a darkness of death; for these men, though they live, yet are they dead. They are fully described, <490212>Ephesians 2:12, "Without Christ, aliens from the commonwealth of Israel, strangers from the covenants of promise, having no hope, and without God in the world." Christless men, and Godless men, and hopeless men, -- and what greater distress in the world? Yea, they are called dogs, and unclean beasts. The wrath of God is upon them; they are the people of his curse and indignation. In the extreme north, one day and one night divide the year; but with a people without the gospel it is all night, -- the Sun of righteousness shines not upon them; it is night whilst they are here, and they go to eternal night hereafter. What the men of China say concerning themselves and others, that they have two eyes,
48
the men of Europe one, and all the world besides is blind, may be inverted too. The Jews had one eye, sufficient to guide them; they who enjoy the gospel have two eyes; but the men of China, with the rest of the nations that want it, are stark blind, and reserved for the chains of everlasting darkness.
2. By laying forth what the men that want the gospel do want with it.
(1.) They want Jesus Christ, for he is revealed only by the gospel. Austin refused to delight in Cicero's "Hortensius," because there was not in it the name f57 of Jesus Christ. Jesus Christ is all, and in all; and where he is wanting there can be no good. Hunger cannot truly be satisfied without manna, the bread of life, which is Jesus Christ; (<430650>John 6:50; <660217>Revelation 2:17; <430414>John 4:14; <220412>Song of Solomon 4:12.) -- and what shall a hungry man do that hath no bread? Thirst cannot be quenched without that water or living spring, which is Jesus Christ; -- and what shall a thirsty soul do without water? A captive, as we are all, cannot be delivered without redemption, (<430737>John 7:37,38; 1<460130> Corinthians 1:30.) which is Jesus Christ; -- and what shall the prisoner do without his ransom? Fools, as we are all, cannot be instructed without wisdom, which is Jesus Christ; -- without him we perish in our folly. All building without him is on the sand, which will surely fall. All working without him is in the fire, where it will be consumed. All riches without him have wings, and will away. "Mallem ruere cum Christo, quam regnare cum Caesare," said Luther. A dungeon with Christ, is a throne; and a throne without Christ, a hell. Nothing so ill, but Christ f58 will compensate. The greatest evil in the world is sin, and the greatest sin was the first; and yet Gregory feared not to cry, "O felix culpa, quae talem meruit redemptorem!" -- "O happy fault, which found such a Redeemer!" All mercies without Christ are bitter; and every cup is sweet that is seasoned but with a drop of his blood; -- he truly is "amor et deliciae humani generis," -- the love and delight of the sons of men, -- without whom they must perish eternally; "for there is no other name given unto them, whereby they may be saved, <440412>Acts 4:12. He is the Way; (<431406>John 14:6.) men without him are Cains, wanderers, vagabonds: -- he is the Truth; men without him are liars, like the devil, who was so of old : -- he is the Life; (<430103>John 1:3-5; <490418>Ephesians 4:18; <431505>John 15:5; <400726>Matthew 7:26,27; <401618>Matthew 16:18.) without him men are dead, dead in trespasses and sins: -- he is the Light; without him men
49
are in darkness, and go they know not whither: -- he is the Vine; those that are not grafted in him are withered branches, prepared for the fire: -- he is the Rock; men not built on him are carried away with a flood: -- he is Alpha and Omega, the first and the last, the author and the ender, the founder and the finisher of our salvation. He that hath not him, hath neither beginning of good, nor shall have end of misery. O blessed Jesus! how much better were it not to be, than to be without thee! -- never to be born, than not to die in thee! A thousand bells come short of this, eternally to want Jesus Christ, as men do that want the gospel.
(2.) They want all holy communion with God, wherein the only happiness of the soul doth consist. He is the life, light, joy, and blessedness of the soul; -- without him the soul in the body is but a dead soul in a living sepulcher. It is true, there be many that say, "Who will show us any good?" (<190406>Psalm 4:6.) but unless the Lord lift up the light of his countenance upon us, we perish for evermore. "Thou hast made us for thyself, O Lord; and our heart is unquiet until it come to thee." You who have tasted how gracious the Lord is, who have had any converse and communion with him in the issues and goings forth of his grace, those delights of his soul with the children of men, would you live -- would not life itself, with a confluence of all earthly endearments, be a very hell -- without him? Is it not the daily language of your hearts, "Whom have we in heaven but thee? and on earth there is nothing in comparison of thee?" The soul of man is of a vast, boundless comprehension; so that if all created good were centred into one enjoyment, and that bestowed upon one soul, because it must needs be finite and limited, as created, it would give no solid contentment to his affections, nor satisfaction to his desires. In the presence and fruition of God alone there is joy for evermore; at his right hand are rivers of pleasure, the well-springs of life and blessedness. Now, if to be without communion with God in this life, wherein the soul hath so many avocations from the contemplation of its own misery (for earthly things are nothing else), is so unsupportable a calamity; ah! what shall that poor soul do that must want him for eternity? -- as all they must do who want the gospel.
(3.) They want all the ordinances of God, -- the joy of our hearts (<194201>Psalm 42:1,2, 34:1-4, etc. ) and comfort of our souls. Oh! the sweetness of a Sabbath! the heavenly raptures of prayer! -- oh! the
50
glorious communion of saints, which such men are deprived of! If they knew the value of the hidden pearl, and these things were to be purchased, what would such poor souls not part with for them?
(4.) They will at last want heaven and salvation. They shall never come to the presence of God in glory, never inhabit a glorious mansion; -- they shall never behold Jesus Christ, but when they shall call for (<660616>Revelation 6:16.) rocks and mountains to tall upon them, to hide them from his presence; -- they shall want (<402213>Matthew 22:13; <421624>Luke 16:24; <410943>Mark 9:43,44; <236624>Isaiah 66:24.) light in utter darkness, want life under the second death, want refreshment in the midst of flames, want healing under gnawing of conscience, want grace continuing to blaspheme, want glory in full misery; -- and, which is the sum of all this, they shall want an end of all this; for "their worm dieth not, neither is their fire quenched."
3. Because being in all this want, they know not that they want any thing, and so never make out for any supply. Laodicea knew much; but yet because she knew not her wants, (<660317>Revelation 3:17.) she had almost as good have known nothing. Gospel-less men know not that they are blind, and seek not for eye-salve; they know not that they are dead, and seek not for life. Whatever they call for, not knowing their wants, is but like a man's crying for more weight to press him to death; and therefore, when the Lord comes to any with the gospel, he is
"found of them that sought him not, and made manifest to them that asked not after him," <451020>Romans 10:20.
This is a seal upon their misery, without God's free mercy, like the stone laid upon the mouth of the cave by Joshua,
to keep in the five kings, until they might be brought out to be hanged." (<061018>Joshua 10:18.)
All that men do in the world is but seeking to supply their wants; -- either their natural wants, that nature may be supplied; or their sinful wants, that their lusts may be satisfied; or their spiritual wants, that their souls may be saved. For the two first, men without the gospel lay out all their strength; but of the last there is amongst them a deep f59 silence. Now this is all one as for men to cry out that their finger bleeds, whilst a sword is run through their hearts, and they perceive it not; -- to desire a wart to be
51
cured, whilst they have a plague-sore upon them. And hence perhaps it is that they are said to go to f60 hell "like sheep," <194914>Psalm 49:14, -- very quietly, without dread, as a bird hasting to the snare, and not knowing that it is for his life, <200723>Proverbs 7:23, -- and there lie down in utter disappointment and sorrow for evermore.
4. Because all mercies are bitter judgments to men that want the gospel; -- all fuel for hell, -- aggravations of condemnation; -- all cold drink to a man in a fever, pleasant at the entrance, but increasing its torments in the close; -- like the book in the Revelation, sweet in the mouth, but bitter in the belly. When God shall come to require his bread and wine, his flax and oil, peace and prosperity, liberty and victories of gospel-less men, they will curse the day that ever they enjoyed them. So unspiritual are many men's minds, and so unsavory their judgments, that they reckon men's happiness by their possessions, and suppose the catalogue of their titles to be a roll of their felicities, calling the proud happy, and advancing in our conceits "them that work wickedness," <390315>Malachi 3:15; but God will one day come in with another reckoning, and make them know that all things without Christ are but as ciphers without a figure, -- of no value. In all their banquets, where Christ is not a guest,
"their vine is of the vine of Sodom, and of the field of Gomorrah; their grapes are grapes of gall, their clusters are bitter," <053232>Deuteronomy 32:32,33;
-- their palaces, where Christ is not, are but habitations of ziim and ochim, dragons and unclean beasts; -- their prosperity is putting them into full pasture, that they may be fatted for the day of slaughter, the day of consumption decreed for all the bulls of Bashan. The gospel bringing Christ, is the salt that makes all other things savory.
Use 1. To show us the great privilege and pre-eminence which, by the free grace of God, many parts of this island do enjoy. To us that sat in darkness and in the shadow of death a great light is risen, to guide us into the ways of peace. Let others recount the glories, benefits, profits, outward blessings of this nation; let us look only upon that which alone is valuable in itself, and makes other things so to be, -- the gospel of Christ. It is reported of the heralds of our neighbor monarchs, that when one of them had repeated the numerous titles of his master of Spain, the other
52
often repeated, France, France, France! intimating that the dominion which came under that one denomination would counterpoise the long catalogue of kingdoms and dukedoms wherewith the other flourished. Were we to contend with the grand seignior of the east about our enjoyments, we might easily bear down his windy, pompous train of titles with this one, -- which "millies repetitum placebit," -- The gospel, the gospel! Upon all the other things you may put the inscription in Daniel, "Mene, mene, tekel," they are "weighed in the balances, and found wanting;" but proclaim before those that enjoy the gospel, as Haman before Mordecai, "Lo, thus shall it be done to them whom the Lord will honor!" The fox in the fable had a thousand wiles to save himself from the hunters; but the cat knew "unum magnum," "one great thing" that would surely do it. Earthly supports and contentments are but a thousand failing wiles, which will all vanish in the time of need; the gospel, and Christ in the gospel, is that" unum magnum," that "unum necessarium," which alone will stand us in any stead. In this, this island is as the mountain of the Lord, -- exalted above the mountains of the earth. It is true, many other nations partake with us in the same blessing. Not to advance our own enjoyments in some particulars, -- wherein perhaps we might justly do it, -- but take all these nations with us, and what a molehill are we to the whole earth, overspread with Paganism, Mohammedanism, Antichristianism, with innumerable foolish heresies! And what is England, that it should be amongst the choice branches of the vineyard, the top-boughs of the cedars of God?
Use 2. Shows that such great mercies, if not esteemed, if not improved, if abused, will end in great judgments. Woe be to that nation, that city, that person, that shall be called to an account for despising the gospel! <300302>Amos 3:2, "You only have I known of all the families of the earth." What then? surely some great blessing is coming to that people whom God thus knows, so owns, as to make himself known unto them. No; but, "therefore will I visit upon you all your iniquities." However others may have some ease or mitigation in their punishments, do you expect the utmost of my wrath. Luther said, he thought hell was paved with the bald skulls of friars. I know nothing of that; yet of this sure I am, that none shall have their portion so low in the nethermost hell, none shall drink so deep of the cup of God's indignation, as they who have refused Christ in the gospel. Men will curse the day to all eternity wherein the blessed name of Jesus Christ
53
was made known unto them, if they continue to despise it. He that abuseth the choicest of mercies, shall have judgment without mercy. What can help them who reject the counsel of God for their good? If now England has received more culture from God than other nations, there is more fruit expected from England than other nations. A barren tree in the Lord's vineyard must be cut down for cumbering the ground; the sheep of God must "every one bear twins, and none be barren amongst them," <220402>Song of Solomon 4:2. If, after all God's care and husbandry, his vineyard brings forth wild grapes, he will take away the hedge, break down the wall, and lay it waste. For the present, the vineyard of the Lord of hosts is the house of England; and if it be as earth which, when the rain falls upon it, brings forth nothing but thorns and briers, it is nigh unto cursing, and the end thereof is to be burned, <580608>Hebrews 6:8. Men utterly and for ever neglect that ground which they have tried their skill about, and laid out much cost upon, if it bring not forth answerable fruits. Now here give me leave to say, and the Lord avert the evil deserved by it! that England (I mean these cities and those other places which since the beginning of our troubles have enjoyed the gospel in a more free and plentiful manner than heretofore) hath showed itself not much to value it.
(1.) In the time of straits, though the sound of the gospel passed through all our streets, our villages enjoying them who preached peace and brought glad tidings of good things, so that neither we, nor our fathers, nor our fathers' fathers, ever saw the like before us, -- though manna fell round about our tents every day; yet, as though all were lost, and we had nothing, manna was loathed as light bread, -- the presence of Christ made not recompense for the loss of our swine, -- men had rather be again in Egypt, than hazard a pilgrimage in the wilderness. If there be any here that ever entertained thoughts to give up the worship of God to superstition, his churches to tyranny, and the doctrine of the gospel to episcopal corruptions, in the pressing of any troubles, let them now give God the glory, and be ashamed of their own hearts, lest it be bitterness in the end.
(2.) In the time of prosperity, by our fierce contentions about mint and cummin, whilst the weightier things of the gospel have been undervalued, languishing about unprofitable questions, etc.; but I shall not touch this wound, lest it bleed.
54
Use 3. For exhortation, that every one of us, in whose hand there is any thing, would set in for the help of those parts of this island that as yet sit in darkness, yea, in the shadow of death, and have none to hold out the bread of life to their fainting souls. Doth not Wales cry, and the north cry, yea, and the west cry, Come and help us? -- we are yet in a worse bondage than any by your means we have been delivered from ; -- if you leave us thus, all your protection will but yield us a more free and jovial passage to the chambers of death. Ah! little do the inhabitants of Goshen know, whilst they are contending about the bounds of their pasture, what darkness there is in other places of the land; how their poor starved souls would be glad of the crumbs that fall from our tables! O that God would stir up the hearts, --
(1.) Of ministers, to cast off all by-respects, and to flee to those places where, in all probability, the harvest would be great, and the laborers are few or none at all! I have read of a heretic that swam over a great river in a frost to scatter his errors; the old Jewish, and now popish Pharisees, compass sea and land to make proselytes; the merchants trade not into more countries than the factors of Rome do to gain souls to his holiness. East and west, far and wide, do these locusts spread themselves, not without hazard of their lives as well as the loss of their souls, to scatter their superstitions; -- only the preachers of the everlasting gospel seem to have lost their zeal. O that there were the same mind in us that was in Jesus Christ, who counted it his meat and drink to do his Father's will, in gaining souls!
(2.) Of the magistrates, -- I mean, of this honorable assembly, -- to turn themselves every lawful way for the help of poor Macedonians. The truth is, in this I could speak more than I intend; for perhaps my zeal and some men's judgments would scarce make good harmony This only I shall say, that if Jesus Christ might be preached, though with some defects in some circumstances, I should rejoice therein. O that you would labor to let all the parts of the kingdom taste of the sweetness of your successes, in carrying to them the gospel of the Lord Jesus; that the doctrine of the gospel might make way for the discipline of the gospel, without which it will be a very skeleton! When manna fell in the wilderness from the hand of the Lord, every one had an equal share. I would there were not now too great an inequality in the scattering of manna, when secondarily in the hand
55
of men; whereby some have all, and others none; -- some sheep daily picking the choice flowers of every pasture, others wandering upon the barren mountains, without guide or food. I make no doubt but the best ways for the furtherance of this are known full well unto you; and you therefore have as little need to be petitioned in this as other things. What, then, remains, but that for this, and all other necessary blessings, we all set our hearts and hands to petition the throne of grace?
56
A SHORT DEFENSATIVE
ABOUT CHURCH GOVERNMENT, TOLERATION, AND PETITIONS ABOUT THESE THINGS.
Reader,
THIS, be it what it will, thou hast no cause to thank or blame f61 me for. Had I been mine own, it had not been thine; my submission unto others' judgments being the only cause of submitting this unto thy censure. The substance of it is concerning things now doing, in some whereof I heretofore thought it my wisdom modestly hoesitare (or at least not with the most, peremptorily to dictate to others my apprehensions), as wiser f62 men have done in weightier things; and yet this not so much for want of persuasion in my own mind, as out of opinion that we have already had too many needless and fruitless discourses about these matters. Would we count agree to spare perishing paper! f63 and for my own part, had not the opportunity of a few lines in the close of this sermon, and the importunity of not a few friends, urged, I could have slighted all occasions and accusations provoking to publish those thoughts which I shall now impart. The truth is, in things concerning the church (I mean things purely external, of form, order, and the like), so many ways have I been spoken, that I often resolved to speak myself, desiring rather to appear (though conscious to myself of innumerable failings) what indeed I am, than what others incuriously suppose. But yet the many I ever thought unworthy of an apology, and some of satisfaction, -- especially those who would make their own judgments a rule for themselves and others, impatient that any should know what they do not, or conceive otherwise than they of what they do, in the meantime, placing almost all religion in that which may be perhaps a hindrance of it, -- and being so valued, or rather overvalued, -- is certainly the greatest, Nay, would they would make their judgments only so far as they are convinced, and are able to make out their conceptions to others, and not also their impotent desires, to be the rule; that so they might condemn only that which complies not with their minds, and not all that also which they find to thwart their aims and
57
designs! But so it must be. Once more conformity is grown the touchstone (and that not in practice, but opinion) amongst the greatest part of men, however otherwise of different persuasions. Dissent is the only crime; f64 and where that is all that is culpable, it shall be made all that is so. From such as these, who almost hath not suffered? but towards such the best defense is silence. Besides, my judgment commands me to make no known quarrel my own; but rather if it be possible, and as much as in me lieth, live peaceably with all men. JIerolemon, I proclaim to none but men whose bowels are full of gall. In this spring of humors, lenitives for our own spirits may perhaps be as necessary as purges for others' brains. Farther, I desire to provoke f65 none; more stings than combs are got at a nest of wasps; even cold stones, smitten together, sparkle out fire: "The wringing of the nose bringeth forth blood." Neither do I conceive it wisdom, in these quarrelsome days, to intrust more of a man's self with others than is very necessary. The heart of man is deceitful; some that have smooth tongues have sharp teeth: such can give titles on the one side and wounds on the other. Any of these considerations would easily have prevailed with me "stultitia hac caruisse," had not mine ears been filled, presently after the preaching of the precedent sermon, with sad complaints of some, and false reports of others, neither of the lowest rank of men, as though I had helped to open a gate for that which is now called a Trojan horse; though heretofore counted an engine likelier to batter the walls of Babylon than to betray the towers of Zion. This urged some to be urgent with me for a word or two about church government, according to the former suggestions, undermined, and a toleration of different persuasions, as they said, asserted. Now, truly, to put the accusers to prove the crimination -- for so it was, and held forth a grievous crime in their apprehensions (what is really so God will judge) -- had been sufficient. f66 But I could not so evade; and therefore, after my sermon was printed to the last sheet, I was forced to set apart a few hours, f67 to give an account of what hath passed from me in both these things, which have been so variously reported; hoping that the reading may not be unuseful to some, as the writing was very necessary to me. And here, at the entrance, I shall desire at the hands of men that shall cast an eye on this heap of good meaning, these few, as I suppose, equitable demands: --
58
First, Not to prosecute men into odious appellations, and then themselves, who feigned the crime, pronounce the sentence, -- like him who said of one brought before him, If he be not guilty, it is fit he should be; -- involving themselves in a double guilt, of falsehood and malice; and the aspersed parties in a double misery, of being belied in what they are, and hated for what they are not. If a man be not what such men would have him, it is odds but they will make him what he is not; -- if what he really is do not please, and that be not enough to render him odious, he shall sure enough be more. Ithacius will make all Priscillianists who are any thing more devout than himself. f68 If men do but desire to see with their own eyes, presently they are enrolled of this or that sect; every mispersuasion being beforehand, in petitions, sermons, etc., rendered odious and intolerable; -- in such a course, innocency itself cannot go long free. Christians deal with one another in earnest, as children in their plays clap another's coat upon their fellow's shoulders, and pretending to beat that, cudgel him they have clothed with it. "What shall be given unto thee, thou false tongue?" If we cannot be more charitable, let us be more ingenuous. Many a man hath been brought to a more favorable opinion of such as are called by dreadful names than formerly, by the experience of false impositions on himself.
Secondly, Not to clothe our differences with expressions fitting them no better than Saul's armor did David; nor make them like a little man in a bombast coat upon stilts, walking about like a giant. Our little differences may be met at every stall, and in too many pulpits, swelled by unbefitting expressions into such a formidable bulk as poor creatures are even startled at their horrid looks and appearance; whilst our own persuasions are set out rhJ masi bussin> oiv, f69 with silken words and gorgeous apparel, as if we sent them into the world a-wooing. Hence, whatever it is, it must be temple building, -- God's government, -- Christ's scepter, throne, kingdom, -- the only way, that for want of which, errors, heresies, sins, spring among us, plagues, judgments, punishments come upon us. To such things as these all pretend, who are very confident they have found out the only way. Such big words as these have made us believe that we are mortal adversaries (I speak of the parties at variance about government), -- that one kingdom, communion, heaven cannot hold us. Now, truly, if this course be followed, -- so to heighten our differences, by adorning the truth
59
we own with such titles as it doth not merit, and branding the errors we oppose with such marks as in cold blood we cannot think they themselves, but only in their (by us supposed) tendence, do deserve, -- I doubt not but that it will be bitterness unto us all in the end. And, query, whether by this means many have not been brought to conceive the kingdom of Jesus Christ, which himself affirms to be within us, to consist in forms, outward order, positive rules, and external government. I design none, but earnestly desire that the two great parties at this day litigant in this kingdom, would seriously consider what is like to be the issue of such proceedings; and whether the mystery of godliness, in the power thereof, be like to be propagated by it. Let not truth be weighed in the balance of our interest. Will not a dram of that turn the scale with some against many arguments? Power is powerful to persuade.
Thirdly, Not to measure men's judgments by their subscribing or refusing to subscribe petitions in these days about church government. For subscribers, would that every one could not see, with what a zealous nescience and implicit judgment many are led! And for refusers, though perhaps they could close with the general words wherewith usually they are expressed, yet there are so many known circumstances restraining those words to particular significations, directing them to by and secondary tendencies, as must needs make some abstain. For mine own part, from subscribing late petitions about church government, I have been withheld by such reasons as these: --
1. I dare not absolutely assert, maintain, and abide by it (as rational men ought to do every clause in any thing owned by their subscription), that the cause of all the evils usually enumerated in such petitions is the want of church government, taking it for any government that ever yet was established amongst men, or in notion otherwise made known unto me; yea, I am confident that more probable causes in this juncture of time might be assigned of them. Neither can any be ignorant how plentifully such evils abounded when church discipline was most severely executed. f70 And, lastly, I am confident that whoever lives to see them suppressed by any outward means (when spiritual weapons shall be judged insufficient), will find it to be, not any thing either included in, or necessarily annexed unto, church discipline that must do it; but some other thing, not unlike that which, in days of yore, when all the world wondered
60
after the beast, suppressed all truth and error, but only what the arch enemy of Jesus Christ was pleased to hold out to be believed. But of this afterward.
2. I dare not affirm that the Parliament hath not established a government already, for the essentials of it; themselves affirming that they have, f71 and their ordinances about rulers, rules, and persons to be ruled (the "requisita" and materials of government), being long since extant. Now, to require a thing to be done by them who affirm that they have already done it, argues either much weakness or supine negligence in ourselves, not to understand what is effected; or a strong imputation on those that have done it, either fraudulently to pretend that which is false, or foolishly to aver what they do not understand. Yet, though I have learned to obey, as far as lawfully I may, my judgment is exceedingly far from being enslaved; and according to that, by God's assistance, shall be my practice; which, if it run cross to the prescriptions of authority, it shall cheerfully submit to the censure thereof. In the meantime, all petitioning of any party about this business seems to thwart some declarations of the House of Commons, whereunto I doubt not but they intend for the main inviolably and unalterably to adhere. Add hereunto, that petitioning in this kind was not long since voted breach of privilege, in them who might justly expect as much favor and liberty in petitioning as any of their brethren in the kingdom; and I have more than one reason to suppose that the purpose and design of theirs and others was one and the same.
3. There are no small grounds of supposal that some petitions have not their rise from amongst them by whom they are subscribed, but that the spring and master-wheels giving the first motion to them are distant and unseen; myself having been lately urged to subscription upon this ground, that directions were had for it from above (as we used to speak in the country); -- yea, in this I could say more than I intend, aiming at nothing but the quieting of men's spirits, needlessly exasperated; only I cannot but say, that honest men ought to be very cautious how they put themselves upon any engagement that might make any party or faction in the kingdom suppose that their interest, in the least measure, doth run cross to that of the great Council thereof; thereby to strengthen the hands or designs of any, by occasioning an opinion that, upon fresh or new divisions, (which God of his mercy prevent!) we would not adhere constantly to our old
61
principles, walking according to which we have hitherto found protection and safety. And I cannot but be jealous for the honor of our noble Parliament, whose authority is every day undermined, and their regard in the affections of the people shaken, by such dangerous insinuations; as though they could in an hour put an end to all our disturbances, but refuse it. This season, also, for such petitions seems to be very unseasonable, the greatest appearing danger impendent to this kingdom being from the contest about church government; which, by such means as this, is exceedingly heightened, and animosity added to the parties at variance.
4. A particular form of church discipline is usually, in such petitions, either directly expressed or evidently pointed at and directed unto, as that alone which our covenant engageth us to embrace; yea, as though it had long since designed that particular way, and distinguished it from all others, the embracing of it is pressed, under the pain of breach of covenant, -- a crime abhorred of God and man. Now, truly, to suppose that our covenant did tie us up absolutely to any one formerly known way of church discipline, -- the words formally engaging us into a disquisition out of the word of that which is agreeable to the mind and will of God, -- is to me such a childish, ridiculous, selfish conceit, as I believe no knowing men will once entertain, unless prejudice, begotten by their peculiar interest, hath disturbed their intellectuals. For my part, I know no church government in the world already established amongst any sort of men, of the truth and necessity whereof I am convinced in all particulars; especially if I may take their practice to be the best intepreter of their maxims.
Fourthly, Another "postulatum" is, that men would not use an overzealous speed, upon every small difference, to characterize men (otherwise godly and peaceable) as sectaries; knowing the odiousness of the name, f72 among the vulgar, deservedly or otherwise imposed, and the evil of the thing itself, rightly apprehended, whereunto lighter differences do not amount. Such names as this I know are arbitrary, and generally serve the wills of the greater number. They are commonly sectaries who, "jure aut injuria," are oppressed. Nothing was ever persecuted under an esteemed name. Names are in the power of many; things and their causes are known to few. There is none in the world can give an ill title to others, which from some he doth not receive. The same right which in this kind I have towards
62
another, he hath towards me; unless I affirm myself to be infallible, not so him. Those names which men are known by when they are oppressed, they commonly use against others whom they seek to oppress. I would, therefore, that all horrid appellations, as increasers of strife, kindlers of wrath, enemies of charity, food for animosity, were for ever banished from amongst us. Let a spade be called a spade, so we take heed Christ be not called Beelzebub. I know my profession to the greatest part of the world is sectarism, as Christianity; amongst those who profess the name of Christ, to the greatest number I am a sectary, because a Protestant; f73 amongst Protestants, at least the one half account all men of my persuasion Calvinistical, sacramentarian sectaries; amongst these, again, to some I have been a puritanical sectary, an Arian heretic, because anti-prelatical; yea, and amongst these last, not a few account me a sectary because I plead for presbyterial government in churches: and to all these am I thus esteemed, as I am fully convinced, causelessly and erroneously. What they call sectarism, I am persuaded is "ipsissima veritas," the "very truth itself," to which they also ought to submit; that others also, though upon false grounds, are convinced of the truth of their own persuasion, I cannot but believe: and therefore, as I find by experience that the horrid names of heretic, schismatic, sectary, and the like, have never had any influence or force upon my judgment, nor otherwise moved me, unless it were unto retaliation, so I am persuaded it is also with others; for "homines sumus:" forcing them abroad in such liveries doth not at all convince them that they are servants to the master of sects indeed, but only makes them wait an opportunity to cast the like mantle on their traducers. And this usually is the beginning of arming the more against the few with violence, impatient of bearing the burdens which they impose on others' shoulders; by means whereof Christendom hath been made a theater of blood, and one amongst all, after that by cruelty and villany he had prevailed above the rest, took upon him to be the only dictator in Christian religion. But of this afterward.
Now, by the concession of these, as I hope, not unequitable demands, thus much at least I conceive will be attained, viz., that a peaceable dissent in some smaller things, disputable questions, not absolutely necessary assertions, deserves not any rigid censure, distance of affections, or breach of Christian communion and amity. In such things as these, "veniam
63
petimusque damusque vicissim:" if otherwise, I profess I can hardly bring my mind to comply and close in with them amongst whom almost any thing is lawful but to dissent.
These things being premised, I shall now set down and make public that proposal which heretofore I have tendered, as a means to give some light into a way for the profitable and comfortable practice of church government; drawing out of general notions what is practically applicable, so circumstantiated as of necessity it must be. And herein I shall not alter any thing, or in the least expression go off from that which long since I drew up at the request of a worthy friend, after a discourse about it; and this, not only because it hath already been in the hands of many, but also because my intent is not, either to assert, dispute, or make out any thing farther of my judgment in these things than I have already done (hoping for more leisure so to do than the few hours assigned to the product of this short appendix will permit), but only, by way of a defensative, to evince that the rumors which have been spread by some, and entertained by others too greedily, about this matter, have been exceeding causeless and groundless; so that though my second thoughts have, if I mistake not, much improved some particulars in this essay, yet I cannot be induced, because of the reason before recounted (the only cause of the publication thereof), to make any alteration in it; only I shall present the reader with some few things which gave occasion and rise to this proposal. As, --
(1.) A fervent desire to prevent all farther division and separation, -- disunion of minds amongst godly men, -- suspicions and jealousies in the people towards their ministers, as aiming at power and unjust domination over them, -- fruitless disputes, languishings about unprofitable questions, breaches of charity for trifles, exasperating the minds of men one against another; -- all which growing evils, tending to the subversion of Christian love and the power of godliness, with the disturbance of the state, are too much fomented by that sad breach and division which is here attempted to be made up.
(2.) A desire to work and draw the minds of all my brethren (the most, I hope, need it not) to set in for a thorough reformation, and for the obtaining of holy communion, -- to keep off indifferently the unworthy from church privileges and profaning of holy things. Whereunto I
64
presumed the discovery of a way whereby this might be effected, without their disturbance in their former station, would be a considerable motive.
(3.) A consideration of the paucity of positive rules in the Scripture for church government, with the great difficulty of reducing them to practice in these present times (both sufficiently evidenced by the endless disputes and irreconcilable differences of godly, precious, and learned men about them), made me conceive that the practice of the apostolical churches, doubtless for a time observed in those immediately succeeding, would be the best external help for the right interpretation of those rules we have, and pattern to draw out a church way by. Now, truly, after my best search and inquiry into the first churches and their constitution, framing an idea and exemplar of them, this poor heap following seems to me as like one of them as any thing that yet I have seen; nothing at all doubting but that if a more skillful hand had the limning of it, f74 the proportions, features, and lines would be very exact, equal and parallel; yea, did not extreme haste now call it from me, so that I have no leisure so much as to transcribe the first draught, I doubt not but by God's assistance it might be so set forth as not to be thought altogether undesirable, if men would but a little lay aside beloved pre-conceptions. But the printer stays for every line; only I must entreat every one that shall cast a candid eye on this unwillinglyexposed embryo and rude abortion, that he would assume in his mind any particular church mentioned in the Scripture, as of Jerusalem, Corinth, Ephesus, or the like; consider the way and state they were then and some ages after, in respect of outward immunities and enjoyments, and tell me whether any rational man can suppose that either there were in those places sundry particular churches, with their distinct, peculiar officers, acting in most pastoral duties severally in them, as distinguished and divided into entire societies, but ruling them in respect of some particulars loyally in combination, considered as distinct bodies; or else that they were such single congregations as that all that power and authority which was in them may seem fitly and conveniently to be intrusted with a small handful of men, combined under one single pastor, with one, two, or perhaps no associated elders. More than this I shall only ask, whether all ordinary power may not, without danger, be asserted to reside in such a church as is here described, reserving all due right and authority to councils and magistrates? Now, for the fountain, seat, and rise of this power, for
65
the just distribution of it between pastors and people, this is no place to dispute; these following lines were intended merely to sedate and bury such contests, and to be what they are entitled, --
66
A COUNTRY ESSAY
FOR
THE PRACTICE OF CHURCH GOVERNMENT THERE.
OUR long expectation of some accommodation f75 between the dissenting parties about church government being now almost totally frustrate, -- being also persuaded, partly through the apparent fruitlessness of all such undertakings, partly by other reasons not at this time seasonable to be expressed, that all national disputes tending that way will prove birthless tympanies, -- we deem it no ungrateful endeavor, waiving all speculative ideas, to give an essay, in such expressions as all our country friends concerned in it may easily apprehend, of what we conceive amongst us may really be reduced to comfortable and useful practice: concealing for a while all arguments for motives and inducements unto this way, with all those rocks and shelves, appearing very hideous in former proposals, which we strive to avoid; until we perceive whether any of our giants in this controversy will not come and look, and so overcome it, that at first dash the whole frame be irrecoverably ruined.
Neither would we have any expect our full sense to each particular imaginable in this business, -- it being only a heap of materials, mostwhat unhewed, that we intend, and not a well-compacted fabric; and if the main be not condemned, we are confident no difference will ensue about particulars, which must have their latitude. However, if it be received as candidly as it is offered, no inconvenience will ensue. Now, that the whole may be better apprehended, and the reasons, if not the necessity, of this undertaking intimated, we shall premise some things concerning the place and persons for whose use is this proposal.
First, For ministers. The place having all this while, through the goodness of God, been preserved in peace and quietness; and by the rich supply of
67
able men sent hither by Parliament, there are in many parishes godly, orthodox, peace-loving pastors.
Secondly, For the people.
1. Very many, as in most other places, extremely ignorant, worldly, profane, scandalously vicious.
2. Scarcely any parish where there are not some visibly appearing, of all ages, sexes, and conditions, fearing God, and walking unblamably with a right foot, as beseemeth the gospel; though in some places they are but like the berries after the shaking of an olive-tree.
3. Amongst these, very few gifted, fitted or qualified for government.
4. Many knowing professors, and such of a long standing, inclined to separation, unless some expedient may be found for comfortable communions; and in this resolution seem to be settled, to a contempt of allurements and threatenings.
5. Seducers everywhere lying in wait to catch and deceive well-meaning souls, any thing discontented with the present administration of church affairs.
6. Upon all which it appears, that comfortable communion is not to be attained within the bounds of respective parishes.
Farther to carry on our intentions, we would desire of authority, --
1. That our divisions may not be allotted out by our committees, -- who, without other consideration, have bounded us with the precincts of high constables, -- but be left to the prudence of ministers, and other Christians, willingly associating themselves in the work.
2. That men placed in civil authority may not, by virtue of their authority, claim any privilege in things purely ecclesiastical.
In the several parishes let things be thus ordered: --
1. Let every minister continue in his station, taking especial care of all them that live within the precincts of his parish; preaching, exhorting, rebuking, publicly, and from house to house; warning all, using all
68
appointed means to draw them to Jesus Christ and the faith of the gospel; waiting with all patience on them that oppose themselves, until God give them repentance to the acknowledging of the truth; and in so doing, rest upon the calling he hath already received.
2. Let the respective elders of the several parishes, to be chosen according to the ordinance of Parliament (annually, or otherwise), join with the ministers in all acts of rule and admonition, with those other parts of their charge which the parochial administration doth require.
3. Let all criminal things, tending to the disturbance of that church administration which is amongst them be by the officers orderly delated to such as the civil magistrate shall appoint to take cognizance and determine of such things.
And thus far have we proposed nothing new, nothing not common; neither in that which follows is there any thing so indeed, may it be but rightly apprehended.
For the several combinations of ministers and people: --
1. Let the extremes of the division not be above eight or ten miles distant and so the middle or center not more than four or five miles from any part of it, -- which is no more than some usually go to the preaching of the word, and in which space Christians are generally as well known to one another in the country as almost at the next door in cities; but yet this may be. regulated according to the number of professors fit for the society intended, -- which would not be above five hundred, nor under one hundred.
2. In this division let there be, in the name of Christ and the fear of God, a gathering of professors (visible saints, men and women of good knowledge and upright conversation, -- so holding forth their communion with Christ), by their own desire and voluntary consent, into one body, -- uniting themselves, by virtue of some promissory engagement or otherwise, to perform all mutual duties, to walk in love and peace, spiritual and church communion, as beseemeth the gospel.
3. Let every one so assembling have liberty, at some of the first meetings, to except against another, whether minister or others, so it be done with a
69
spirit of meekness, and submission of judgment; or to demand such questions for satisfaction as shall be thought fit to be propounded.
4. When some convenient number are thus assembled, let the ministers, if men of approved integrity and abilities, be acknowledged as elders respectively called to teach and rule in the church by virtue of their former mission, and be assumed to be so to this society by virtue of their voluntary consent and election.
5. Let the ministers engage themselves in a special manner to watch over this flock, every one according to his abilities, both in teaching, exhorting, and ruling, so often as occasion shall be administered, for things that contain ecclesiastical rule and church order; acting jointly and as in a classical combination, and putting forth all authority that such classes are entrusted with.
6. If it be judged necessary that any officers be added to them for the purpose before named, let them be chosen by the consent of the multitude.
7. If not, let the ministers have the whole distributed among themselves respectively, according to the difference of their gifts, -- reserving to the people their due and just privileges.
8. Let this congregation assemble at the least once in a month, for the celebration of the communion, and other things them concerning; the meeting of the ministers may be appointed by authority, for those of a classis.
9. If any one after his admission be found to walk unworthily, let him, after solemn, repeated admonition, be by joint consent left to his former station.
10. Let any person, in any of the parishes combined as before, that is desirous to be admitted into this society, as is thought fit, be received at any time.
11. If the number in process of time appear to be too great, let it be divided and subdivided, according to conveniency.
70
12. Any one of the ministers may administer the sacrament, either to some or all of these, in their several parishes or at the common meeting, as opportunity shall serve.
13. Let the rules of admission into this society and fellowship be scriptural, and the things required in the members only such as all godly men affirm to be necessary for every one that will partake of the ordinances with profit and comfort, -- special care being taken that none be excluded who have the least breathings of soul in sincerity after Jesus Christ.
Now, beyond these generals for the present we judge it needless to express ourselves, or otherwise to confirm what we have proposed, each assertion almost directly pointing out unto what, in that particular, we do adhere; which being sufficiently confirmed by others, were but a superfluous labor to undertake. Neither shall we trouble you with a catalogue of conveniences, -- whereof men are put upon an express annumeration, when otherwise they do not appear, -- but commit the consideration of the tendence of the whole to every one's judgment, and conclude with the removal of a few obvious objections; being resolved hereafter, by God's assistance, to endeavor satisfaction about this way unto all, -- unless to such as shall be so simple or malicious as to ask whether this way be that of the Presbyterians or Independents.
Obj. 1. By this means parishes will be unchurched.
Ans. 1. If by churches you understand such entire societies of Christians as have all church power, both according to right and exercise, in and amongst themselves, as Independents speak of congregations; then they were never churched by any.
2. If only civil divisions of men that may conveniently be taught by one pastor, and ruled by elders, whereof some may be fit to partake of all the ordinances, some not, as Presbyterians esteem them; then by this way they receive no injury, nor are abridged of any of their privileges.
Obj. 2. This is to erect churches amongst churches, and against churches.
71
Ans. No such thing; but a mere forming of one church with one presbytery.
Obj. 3. It is against the Parliament's ordinance to assume a power of admitting and excluding of church members not exactly according to their rule, nor subordinate to the supervising of such as are appointed by them.
Ans. 1. For the rules set out by ordinance, we conceive that the church officers are to be interpreters of them, until appeal be made from them, unto which we shall submit; and if it be so determined against us, that any be put on our communion "ipsi viderint," we shall labor to deliver our own souls.
2. Though the Parliament forbid any but such authoritatively to be excluded, yet it doth not command that any be admitted but such as desire it; and we shall pray for such a blessing upon the work of our ministry as will either prepare a man for it or persuade them "pro tempore" from it; unless they be stubbornly obstinate, or openly wicked, -- against whom we hope for assistance. To objections arising from trouble and inconvenience, we answer, It cost more to redeem their souls.
The God of peace and unity give the increase!
" -- Si quid novisti rectius istis, Candidus imperti, si non, his utere." [Hor. Ep., 1:6,67,68.]
And this is all which, for the present, I shall assert in this business; and this also is my own vindication. Time and leisure may give me advantage hereafter (if God permit) to deal seriously in this cause. In the meantime, it is not unknown to many, that so much as this was necessary for me to do; and I will not add now any thing that is not necessary.
Now for the other head of the accusation, about toleration of errors, "philosophare volo, sed paucis." Something I shall add of my own present judgment in this matter; but with willing, express submission unto those whom the use and experience of things, with knowledge of foreign parts, skill in the rules of commonwealths, acquaintedness with the affections and spirits of men, have enabled to look punctually into the issues and tendencies of such a toleration. The main prejudice against it arises from the disturbances which it naturally (they say) produceth in civil states. I
72
conceive no sort of men more unfit to judge of this than those whose abilities of learning do properly put them upon the discussing of this, and other controversies, as far as they are purely ecclesiastical, -- no men more frequently betraying narrowness of apprehension and weakness in secular affairs. For other consequences, I shall not be much moved with them, until it be clearly determined whether be worse, heretics or hypocrites, into maintain an error or counterfeit the truth; and whether profession upon compulsion be acceptable to God or man. f76 Laying those aside, let the thing itself be a little considered.
Peace ecclesiastical, quiet among the churches (which without doubt would be shaken by a universal toleration), is that which most men aim at and desire. And truly he that doth not, scarcely deserves the name and privilege of a Christian. Unity in the Scripture is so pressed, so commanded, and commended, that not to breathe after it argues a heart acted by another spirit than that which moved the holy penmen thereof. But yet every agreement and consent amongst men professing the name of Christ, is not the unity and peace commended in the Scripture. That which some think to be Christ's order, may perhaps be anti-Christian confusion; the specious name of unity may be a cloak for tyranny. Learned men have reckoned up a sevenfold unity f77 in the Papacy; all which, notwithstanding, are far enough from that true evangelical unity which we are bound to labor for. Again, that which is good must be sought in a right manner, Or it will not be so to us. Peace and quiet is desirable; but there must be good causes and very urgent, to make us build our habitations out of others' ruins, and roll our pillows in their blood. I speak of things ecclesiastical. The historian f78 makes it a part of the oration spoken by Galgacus, the chieftain of the British forces, to stir them up against the Roman insolency, that when they had finished their depopulations, then they said they had peace. The same men have set up bishoprics in the Indies, as their forefathers did colonies here and elsewhere, with fire and sword. I know not how it comes to pass, but so it is, this proceeding with violence in matters of religion hath pleased and displeased all sorts of men, however distinguished by a true or false persuasion, who have enjoyed a vicissitude of the supreme power in any place, in supporting or suppressing of them. "Ure, seca, occide," is the language of men backed with authority: "Quod tibi fieri non vis, alteri ne feceris," say the same
73
men under oppression. To give particular instances, were to lay open that nakedness which I suppose it my duty rather to coven What, then, you will say; shall every one be suffered to do what he pleaseth? f79 You mean, think or believe what he pleaseth, or that which he is convinced to be a truth. Must all sorts of men and their opinions be tolerated? -- These questions are not in one word to be resolved: many proposals are to be confirmed, many notions distinguished and retained, before a positive answer can be given. Take them in their whole latitude, and they may serve all men's turns. A negative universal resolution may tantamount unto, -- "The many intrusted with authority, or having that to back them, ought not to tolerate any of different persuasions from them, if they suppose them erroneous." Now truly, for my part, were I in Spain or Italy, a native of those places, and God should be pleased there to reveal that truth of his gospel unto me which he hath done in England, I believe those states ought to tolerate me, though they were persuaded that I were the most odious heretic under heaven; and what punishment soever they should impose on me for my profession would be required at their hands; -- unless they can convince me that God allows men to slay his servants for professing the gospel, if they believe them to be heretics: and so also excuse the Jews in crucifying his dear Son, because they esteemed him as an impostor. Christ was once crucified amongst thieves: he may be again, in them that are so supposed. I shall therefore summarily set down what I conceive in answer to these questions, premising a few things, if I mistake not, universally granted.
And yet a word or two concerning toleration itself, that some guess may be given at what we aim and intend, must interpose. Much discourse about toleration hath been of late days amongst men; some pleading for it, more against it, was it always must be. Toleration is the alms of authority; yet men that beg for it, think so much at least their due. Some say it is a sin to grant it; others, that it is no less to deny it. Generally, the pleaders of each side have their interest in the cause. I never knew one contend earnestly for a toleration of dissenters, but was so himself; nor any for their suppression, but were themselves of the persuasion which prevaileth: for if otherwise, this latter would argue a Circumcellion f80 fury, willfully to seek their own ruin; the former so much charity, and commiseration of the condition of mortality as in these days would procure of the most no other
74
livery but a fool's coat. Who almost would not admire at such newdiscovered antipodes as should offer to assert an equal regiment of Trojans and Tyrians, f81 -- a like regard and allowance from authority for other sects as for that whereof themselves are a share? Now, amongst these contesters, few (nay, not any) have I found, either on the one side or the other, clearly and distinctly to define what they mean by toleration, or what is the direct purpose, signification, and tendency of non-toleration (a word in its who]e extent written only in the forehead of the man of sin), -- what bounds, what terriers are to be assigned to the one or to the other, -- unto what degrees of longitude f82 or latitude their pole is to be elevated. Some, perhaps, by a toleration understand a universal, uncontrolled license, "vivendi ut velis," in things concerning religion; that every one may be let alone, and not so much as discountenanced in doing, speaking, acting, how, what, where, or when he pleaseth, "in agendis et credendis fidei," in all such things as concern the worship of God, articles of belief, or generally any thing commanded in religion; and in the meantime the parties at variance, and litigant about differences, freely to revile, reject, and despise one another, according as their provoked genius shall dispose their minds thereunto. Now truly, though every one of this mind pretends to cry for mercy to be extended unto poor afflicted truth, yet I cannot but be persuaded that such a toleration would prove exceeding pernicious to all sorts of men, and at last end in a dispute, like that recounted by Juvenal between two cities in Egypt, about their differences between their garden and river deities; f83 or like the contest related by Vertomannus in his travels amongst the Mohammedans, about Haly and Homar, the pretended successors to their grand impostor, where every one plied his adversary, "Hastisque clypeisque et saxis grandibus," cleaving their skulls, and making entrance for their arguments by dint of sword: and I wish experience did not sufficiently convince us that the profession of Christianity, where the power of godliness is away, will not prevent these evils: "Tantum religio potuit suadere malorum."
Others there are that press for a non-toleration of any thing that opposes or contradicts the truth in any part, themselves being in their own judgments fully possessed of all, -- their tenets being unto them the only form of wholesome words. Moreover (for these things recounted make not the difference, for it is so with all sects of men), the magistrates, or those
75
who are intrusted with all the power over men which, for the preservation of human society, God hath been pleased to make out from himself, are also of the same persuasion with them. These they supplicate that an effectual course may be taken (asserting not only that they are intrusted with power from above so to do, but also that it is their great sin if they do it not) whereby all sectaries and erroneous persons may not only not be countenanced or kept within bounds, and not be forborne in any disturbing, insolent miscarriage; but also, that all that doctrine which is not publicly owned may be sure to be supplanted by the restraint and punishment of the dissenters, whether unto imprisonment, confiscation of goods, or death itself; for they must not cease, nay (if the thing is to be effected), they cannot rationally assign where to stay in punishing, before they come to the period of all, death itself, which is the point and center wherein all the lines of this sentence meet; f84 wherein, to me, truly there is nothing but "luctus ubique, pavor, et plurima mortis imago." I know it is colored with fair pretences; f85 but "quid ego verba audiam, facta cum video?" It is written with red letters, and the pens of its abettors are dipped in the blood of Christians. Doubtless between these extremes lies the way.
Again, some by a toleration understand a mutual forbearance in communion, though there be great differences in opinion; and this the generality of the clergy (as heretofore they were called) did usually incline unto, -- viz., that any men almost might be tolerated, whilst they did not separate. And these lay down this for a ground, that there is a latitude in judgment to be allowed; so that the communion may be held by men of several persuasions, in all things, with an allowance of withdrawing in those particulars wherein there is dissent amongst them: and this the Belgic Remonstrants pressed hard for, before they were cast out by the Synod of Dort.
Others plead for a toleration out of communion; that is, that men renouncing the communion of those whose religion is owned and established by authority, may yet peaceably be suffered to enjoy the ordinances in separation.
Moreover, by communion some understand one thing, some another. Some think that is preserved sufficiently, if the dissenters do acknowledge those
76
from whom they do dissent to be true churches, to enjoy the ordinances of Christ, to have the means of life and salvation in them, closing with them in all substantials of doctrine; but yet, because of some disorders in and amongst them, they dare not be as of them, -- but yet only separate from those disorders.
Others, again, think that communion is utterly dissolved if any distinctions of persons be made, more than all acknowledge ought to be, -- any differences in the administration of the ordinances, -- any divisions in government at all.
Now, all these things, and many more that might be added, must clearly be distinguished and determined by him that would handle his matter at large and exactly, that we may know what he means by those ambiguous words, and in what acceptation he owns them. Until this be done, a man may profess to oppose both toleration and non-toleration without any contradiction at all, because in their several senses they do not always intend the same.
For my part, as on the one side; -- if by toleration you mean "potestatem vivendi ut velis" (as the Stoics defined liberty), a universal concession of an unbounded liberty, f86 or rather, bold, unbridled licentiousness, for every one to vent what he pleaseth, and to take what course seems good in his own eyes, in things concerning religion and the worship of God, I cannot give my vote for it; -- so, if by non-toleration you mean that which the gloss upon that place, "Haereticum hominem de vita," intended by adding "supple tolle," f87 to make up the sense, -- as if they were not to be endured in any place who dissent only in not-fundamentals from that which is established, but to be hated "ad furcas et leones," as the Christians of old, or to have their new derided lights extinguished in that light, "qua stantes ardent, qui fixo gutture fumant," in a Nero's bonfire, -- into the secrets of them that are thus minded let not my soul descend. "In their anger they will slay a man, and in their self-will they dig down a wall. Cursed be their anger, for it is fierce; and their wrath, for it is cruel." These things, then, being so ambiguous, doubtful, and uncertain, we dare not be too peremptorily dogmatical, nor positively assert but only what is certainly true; as are these following: --
77
1. That heresies and errors ought not to be tolerated; -- that is, men ought not to connive at, or comply with, those ways and opinions which they are convinced to be false, erroneous, contrary to sound doctrine, and that form of wholesome words which is delivered unto us as (next unto Christ) the greatest treasure of our souls, -- especially if credibly supposed to shake any fundamentals of the common faith; but with all their strength and abilities, in all lawful ways, upon every just call, to oppose, suppress, and overthrow them, -- rote root them up and east them out, that they may not, as noxious weeds and tares, overgrow and choke the good corn, amongst which they are covertly scattered. All predictions of "false Christs, false prophets, false teachers to come," and "to be avoided," all cautions to "try spirits, avoid heretics, beware of seducers, keep close to the truth received, -- to hate the doctrine of Nicolaitanes, to avoid endless disputes, strife of words, old fables, languishing about unprofitable questions," -- the epithets given to, and descriptions made of, heresies, that they are "pernicious, damnable, cankers, works of the flesh," and the like, -- are all incitations and encouragements for the applying of all expedient means for the taking out of the way these stumbling-blocks. Let, then, the Scriptures be searched, and all ways embraced which the gospel holdeth forth, for the discovering, convincing, silencing, reproving, confuting of errors and persons erring, by admonitions, reproofs, mighty Scripture convictions, evidencing of the truth, with fervent prayers to Almighty God, the God of truth, that he would give us one heart and one way; and if these weapons of our warfare do not prevail, we must let them know that one day their disobedience will be revenged with being cut off, and "cast out as unprofitable branches, fit to be cast into the fire."
2. That any doctrine tending undeniably in its own nature (and not by strained consequences) to the disturbance of the civil state may be suppressed, by all such means as are lawfully to be used for the conservation of the peace and safety of the state. Jesus Christ, though accused of sedition, taught none, practiced none. His gospel gives not control to magistracy, righteous laws, or any sort of lawful government established amongst men; and therefore they whose faith is faction, and whose religion is rebellion, -- I mean Jesuits and Jesuitical Papists, -- some of the articles of whose creeds are directly repugnant to the safety, yea, being, of any commonwealths, wherein themselves and men of their
78
own persuasion do not domineer and rule, may be proceeded against by them who bear not the sword in vain. The like may be said of men seditious, under any pretences whatsoever, -- like the Anabaptists at Munster.
3. That such heresies or mispersuasions as are attended with any notorious sin in practice (I mean, not in consequences, but owned by their abettors, and practiced accordingly, beyond Epicurus, whose honest life was not corrupted by his foul, dishonest opinion), -- like the Nicolaitanes, teaching, as most suppose, promiscuous lust; and the Papists' express abominable idolatry, -- may be in their authors more severely punished than such crimes not owned and maintained do singly deserve. To pretend conscience in such a case will not avail; "the works of the flesh are manifest," easy to be discerned, known to all. Apologies for such, argue searedness, not tenderness: such "evil communication" as "corrupteth good manners," is not to be tolerated.
4. No pretences whatsoever, nor seeming color, should countenance men dissenting from what is established, to revile, traduce, deride, or otherwise expose to vulgar contempt, by words or actions, the way owned by authority (if not evidently fallen off from Jehovah to Baal), or fasten bitter, uncharitable appellations on those who act according to that way; that is, the public ministers and ministry, acknowledged, owned, and maintained by the supreme magistrate, where they both are. Here, by the way, I cannot but complain of want of ingenuity and candid charity in those men who, having a comfortable maintenance arising another way, do yet, "ad faciendum populum," continually, in pulpits and other public places, inveigh against that way of maintenance which is allowed by the magistrate, and set apart for those that labor in the word and doctrine; unto whom I wish no farther evil, but only forced patience when their neighboring tradesmen shall have persuaded the people about them that preachers of the gospel ought to live by the work of their hands, and so the contribution for their maintenance be subducted.
Such men as these do show of what spirit they are, and what they would do if they were lions; seeing they bark so much, being but snarling dogs. And therefore, truly, if some severe course were used for the restraint of those who in our days strive to get themselves a name, and to build up
79
their repute, by slighting, undervaluing, and, by all uncharitable, malicious ways, rendering odious those from whom they dissent, I should not much intercede for them: these are evil works, fruits of the flesh, evident to all. Now these, and such things as these, are acknowledged by all even-spirited men. Some few I shall now add, I hope not unlike them. As, --
5. That it is a most difficult undertaking to judge of heresies and heretics, -- no easy thing to show what heresy is in general; -- whether this or that particular error be a heresy or no, -- whether it be a heresy in this or that man; especially if such things as stubbornness, and pertinacy upon conviction, with the like, be required to make a man a heretic, -- for such things cannot be evidenced or made out, but only (for the most part) by most obscure conjectures, and such as will scarcely satisfy a charitable judgment. Papists, indeed, who have laid it down for a principle, that a contradiction of the doctrine of the church, known to be so, and continued in after admonition, doth infallibly make a man a heretic, are very clear, uniform, and settled in that which they have made the ground, warrant, and foundation of slaying millions of men professing the name of Christ: but for all other Christians, who acknowledge an infallibility in the rule, but no infallibility in any for the discovery of the truth of that rule (though exceeding clear and perspicuous in things necessary), -- for them, I say, understanding and keeping close to their own principles, it is a most difficult thing to determine of heresy, with an assurance that they are so out of danger of erring in that determination as to make it a ground of rigorous proceedings against those of whom they have so concluded. Some things, indeed, are so clearly in the Scripture laid down and determined, that to question or deny them bespeaks a spirit self-condemned in that which he doth profess. That twice two makes four, that he that runneth moveth, are not things more evident to reason than many things in the Scripture are to every captivated understanding; -- a willful deviation in such, merits no charity. But generally, errors are about things hard to be understood, not so clearly appearing, and concerning which it is very difficult to pass the sentence of heresy. No judge of heresy since the apostles' days, but hath been obnoxious to error in that judgment; and those who have been forwardest to assume a judicature and power of discerning between truth and error, so as to have others regulated thereby, have erred most foully. Of old it was generally conceived to be in councils.
80
Now, I should acknowledge myself obliged to any man that would direct me to a council since that <441501>Acts 15:1 -- which I may not be forced from the word to assert that it, in some thing or other, went astray.
Luther feared not to affirm of the first and best of general synods, that he "understood not the Holy Ghost to speak in it;" and that the canons thereof were but plain hay and stubble; f88 -- yea, and Beza, that such was the "folly, ignorance, ambition, wickedness of many bishops in the best times, that you would suppose the devil to have been president in their assemblies;" f89 insomuch as Nazianzen complained that he never saw a f90 good end of any, and affirmed that he was resolved never to come at them more. And in truth, the fightings and brawls, diabolical arts of defamation and accusing one another, abominable pride, ambition, and affectation of pre-eminence, which appeared in most of them, did so far prevail, that in the issue they became (as one was entitled) dens of thieves, rather than conventions of humble and meek disciples of Jesus Christ, until at length, the holy dove being departed, an ominous owl overlooked the Lateran fathers; and though with much clamor they destroyed the appearing fowl, yet the foul spirit of darkness and error wrought as effectually in them as ever. But to close this discourse. Ignorance of men's invincible prejudices, of their convictions, strong persuasions, desires, aims, hopes, fears, inducements, -- sensibleness of our own infirmities, failings, misapprehensions, darkness, knowing but in part, should work in us a charitable opinion of poor erring creatures, that do it perhaps with as upright, sincere hearts and affections as some enjoy truth. Austin f91 tells the Manichees, the most paganish heretics that ever were, that they only raged and were high against them who knew not what it was to seek the truth and escape error. With what ardent prayers the knowledge of truth is obtained! And how tender is Salvian f92 in his judgment of the Arians! "They are," saith he, "heretics, but know it not, -- heretics to us, but not to themselves; nay, they think themselves so catholic that they judge us to be heretics: what they are to us, that are we to them. They err, but with a good mind; and for this cause God shows patience towards them."
Now, if any should dissent from what I have before asserted concerning this particular, I would entreat him to lay down some notes whereby heresies may infallibly be discerned to be such; and he shall not find me repugning.
81
6. That great consideration ought to be had of that sovereign dictate of nature, the sum of all moral duties. "Quod tibi fieri non vis, alteri ne feceris;" -- "Do not that unto others which you would not have done to you, were you in the mine condition with them." In the business in hand, we are supposed by others to be in that estate wherein we suppose those to be of whom we speak; those others being to us what we are to them. Now truly, if none of the former inconveniences and iniquities which we recounted (assertion 2,3,4, or the like), do accompany erring persons, it will be something difficult to make it appear how we may, if enjoying authority over them, impose any coercion, restraint, or punishment on them, which we would not acknowledge to be justly laid on us by others (supposing it should be laid) having authority over us, convinced that our persuasion differing from them is false and erroneous. No sort of Christians but are heretics and schismatics to some Christians in authority; and it may be their lot to live under the power and jurisdiction of men so persuaded of them, where they ought to expect that the same measure will be given unto them which, in other places, they have consented to mete out to others.
But men will say, and all men pleading the cause of non-toleration in its full extent do say, That they are heretics and erroneous persons whom we do oppose: we ourselves are orthodox; and no law of nature, no dictate of the Scriptures, requires that we should think it just to render unto them that are orthodox as unto them that are heretics, seducers, and false teachers. Because thieves are punished, shall honest men fear that they shall be so too? -- But a thief is a thief in all the world, unto all men: in opinions it is not so. -- He is a heretic that is to be punished. -- But to whom? in whose judgment? in his own? -- no more than we are in ours. -- But he is so to them that judge him. -- True. Put the case, a Protestant were to be judged by a Papist, as a thousand saints have been: is he not the worst of heretics to his judge? These things turn in a circle: what we are to ourselves, that he is to himself: what he is to us, that we are unto others that may be our judges. But however, you will say, we are in the truth, and therefore ought to go free. Now, truly, this is the same paralogism: who says we are in the truth? others? no, ourselves. Who says erroneous persons (as so supposed) are heretics, or the like? they themselves? no, but we: and those that are to us as we are to them, say no less of us. Let us
82
not suppose that all the world will stoop to us, because we have the truth, as we affirm, but they do not believe. If we make the rule of our proceedings against others to be our conviction that they are erroneous; others will, or may, make theirs of us to be their rule of proceeding against us. We do thus to them, because we so judge of them; will not others, who have the same judgment of us as we of them, do the like unto us? Now here I profess that I do not desire to extend any thing in this discourse to the patronizing of any error whatsoever, -- I mean, any thing commonly so esteemed in the reformed churches, -- as myself owning any such; much less to the procuring of a licentious immunity for every one in his way; and least of all, to countenance men walking disorderly in any regard, especially in the particulars before recounted; -- but only to show how warily, and upon what sure principles, that cannot be retorted on us, we ought to proceed, when any severity is necessarily required, in case of great danger; and how in lesser things, if the unity of faith may in some comfortable measure be kept, then to assert the proposition in its full latitude, urging and pleading for Christian forbearance, even in such manner to be granted as we would desire it from them whom we do forbear; for truly in those disputable things, we must acknowledge ourselves in the same series with other men, unless we can produce express patents for our exemptions. But some, perhaps, will say, that even in such things as these Gamaliel's counsel is not good; better all go on with punishing that can; truth will not be suppressed, but error will. Good God! was not truth oppressed by antichristian tyranny? was not outward force the engine that for many generations kept truth in corners? But of this afterward.
Now, I am mistaken if this principle, that the civil magistrate ought to condemn, suppress, and persecute every one that he is convinced to err, though in smaller things, do not at length, in things of greater importance, make Christendom a very theater of bloody murders, killing, slaying, imprisoning men round in a compass; until the strongest becomes dictator to the rest, and he alone be supposed to have infallible guidance, -- all the rest to be heretics, because overcome and subdued. (When I speak of death and killing in this discourse, I understand not only forcible death itself, but that also which is equivalent thereunto, as banishment, or perpetual imprisonment.) I had almost said, that it is the interest of mortality to
83
consent generally to the persecution of a man maintaining such a destructive opinion.
7. That whatsoever restraint or other punishment may be allowed in case of grosser errors, yet slaying of heretics for simple heresy, as they call it, for my part I cannot close withal; nor shall ever give my vote to the burning, hanging, or killing of a man, otherwise upright, honest, and peaceable in the state, merely because he misbelieveth any point of Christian faith. Let what pretenses you please be produced, or colors flourished, I should be very unwilling to pronounce the sentence of blood in the case of heresy. I do not intend here to dispute; but if any one will, upon Protestant principles and Scripture grounds, undertake to assert it, I promise (if God grant me life) he shall not want a convert or an antagonist. I know the usual pretences: Such a thing is blasphemy. -- But search the Scripture, look upon the definitions of divines, and by all men's consent you will find heresy, in what head of religion soever it be, and blasphemy properly so called, to be exceedingly distant. Let a blasphemer undergo the law of blasphemy; but yet I think we cannot be too cautious how we place men in that damnable series calling heaven and earth to witness the contrary. But again: To spread such errors will be destructive to souls. -- So are many things, which yet are not punishable with forcible death. Let him that thinks so go kill Pagans and Mohammedans. As such heresy is a canker, but a spiritual one, let it be prevented by spiritual means. Cutting off men's heads is no proper remedy for it. If state physicians think otherwise, I say no more, but that I am not of the college, and what I have already said I submit to better judgments.
8. It may be seriously considered, upon a view of the state and condition of Christians, since their name was known in the world, whether this doctrine of punishing erring persons with death, imprisonment, banishment, and the like, under the name of heretics, hath not been as useful and advantageous for error as truth; nay, whether it hath not appeared the most pernicious invention that ever was broached. In the first, second, and third ages, we hear little of it, -- nothing for it, -- something against it: -- much afterward against it, in Austin and others. f93 Marlinus, the famous French bishop, rejected the communion of a company of his associate bishops, because they had consented, with Maximus the emperor, unto the death of the Priscillianists, -- as vile
84
heretics as ever breathed. At the end of the fourth and beginning of the fifth century, when the Arians and orthodox had successively procured the supreme magistrate to join with them, men were killed and dismembered like beasts: banishments, imprisonments, plunderings, especially by the Arians, were as frequent as in new subdued kingdoms. But never was this tragedy so acted to the life, as by the worshippers of images on the one side, and their adversaries on the other: f94 which difference rose about the year 130, and was carried on with that barbarous outrage on both sides, especially by the Iconolatrae (as the worst were ever best at such proceedings), as is wonderful to consider. Now, excepting only those idolatrous heretics in the last, who were paid home in their own coin for a thousand years together, this doctrine was put in practice against none almost but the martyrs of Jesus. The Roman stories of the killing of heretics, are all martyrologies; thousands slain for heretics now lie under the altar, crying for vengeance, and shall one day sit upon thrones, judging their judges. So that where one man hath suffered for an error, under the name of a heretic, five hundred under the same notion have suffered for truth; a principle would seem more befitting Christians to spare five hundred for the saving of one guiltless person. Truth hath felt more of the teeth of this scorpion than error; and clearly it grew up by degrees, with the whole mystery of iniquity. In the gospel we have nothing like it: the acts of Christ purging the temple, Peter pronouncing the fate of Ananias, and Paul smiting Elymas with blindness, seem to me heterogeneous. The first laws of Constantine speak liberty and freedom. f95 Pecuniary mulcts afterward were added, and general edicts against all sects; and so it is put over into the hands of the Arians, who exceedingly cherished it: yet for a good while pretenses must be sought out, -- Eustathius of Antioch must be accused of adultery, Athanasius of sedition, magic, and I know not what, that a color might be had for their persecution. f96 The Arian kings in Africa were the first that owned it, gugnh|~ kefalh,~| and acted according to their persuasions. Methinks I hear the cries of poor dismembered, mangled creatures, for the faith of the holy Trinity! Next to these, through a few civil constitutions of some weak emperors, it wholly comes to reside in the hands of the pope; kings and princes are made his executioners, and he plays his game to the purpose. Single persons serve not this Bel and dragon, -- whole nations f97 must be slaughtered, that he may be drunk with blood. He sends whole armies to crucify Christ afresh, -- he gives
85
every one of his soldiers a cross; hence followed cruel sights, bloody battles, wasting of kingdoms, raging against the names, ashes, sepulchres of the dead, with more than heathenish cruelty. Such evil fruits hath this bitter root sent forth, the streams of this fountain have all been blood; so that it cannot be denied but that a judicature of truth, and the contrary assumed, with a forcible backing of the sentence, was the bottom-stone in the foundation and highest in the corner of the tower of Babel: and I believe that upon search it will appear, that error hath not been advanced by any thing in the world so much as by usurping a power for its suppression. In divers contests that the pope had with others, the truth was on his side (as in the business of Athanasius and others in the east deposed by the Arians f98 ). Now, who would not have thought, that his standing up with all earnestness for the truth would not have been the ruin of the devil's kingdom of darkness, and almost have spoiled the plot of the mystery of iniquity? when the truth is, the largest steps that ever the man of sin took towards his throne was by usurping of power to suppress errors and heresies. It would be a great encouragement to use that way for the extirpation of errors (if any such be, besides the preaching of the gospel, and convictions from thence), which any one could produce and give assurance that it hath not been tried, or been tried and proved ineffectual for the supplantation of truth; and if such a way be not produced, what if both should grow together until harvest?
9. Let us not be too hasty in pressing any opinion arising and divulged with odious consequences of sedition, turbulency, and the like, because tumults and troubles happen in the commonwealth where it is asserted. A coincidence of events is one of the principal causes of error and misjudgings in the world: because errors and tumults arise together, therefore one is the cause of the other, may be an argument "a baculo ad angulum." It is a hard thing to charge them with sedition who protest against it, and none can make it appear that it is "contraria factis" by any of their actions, but only because it is fit they should bear the blame of what happeneth evilly in their days. Upon every disaster in the empire, the noise of old was, "Christianos ad leones." f99 For our part, we ought to remember that we were strangers in Egypt. It is but little more than a hundred years since all mouths were opened and filled with reproaches against that glorious Reformation wherein we rejoice. Was it not the
86
unanimous voice of all the adversaries thereof, that a new religion was brought in, tending to the immediate ruin of all states and commonwealths, -- attended with rebellion, the mother of sedition? Have we not frequent apologies of our divines for the confutation of such false, malicious, and putid criminations? It is true, indeed, the light of the gospel breaking out was accompanied with war, and not peace (according to the prediction of our Savior); whereof the gospel was no more the cause, than John Diazius was of that horrible murder, when his brains were chopped out with an axe by his brother Alphonsus, f100 because he professed the gospel. Hence Luther, the vehemency of whose spirit gave no way to glosses and temporizing excuses, plainly affirms those tumults to be such necessary appendices of the preaching of the gospel, that he should not believe the word of God to be abroad in the world, if he saw it not accompanied with tumults; which he had rather partake in, than perish under the wrath of God in an eternal tumult. f101 The truth must go on, though thereby the world should be reduced to its primitive chaos and confusion. Were it not a perpetual course, for men of every persuasion to charge sedition, and the like, upon that which they would have suppressed, knowing that no name is more odious unto them who have power to effect their desire; and did I not find that some, who have had much ado, whilst they were sheep, to keep off that imputation from themselves, within a few years, becoming lions, have laid it home upon others as peaceable as they; I might perhaps be more rigid than now these discoveries will suffer me to be. Far be it from me to apologize for truth itself, if seditious; -- only I abhor those false, malicious criminations, whereby God's people in these days wherein we live have exceedingly suffered. It hath pleased God so to order things in this kingdom, that the work of recovering his worship to its purity, and restoring the civil state to its liberty, should be both carried on at the same time by the same persons. Are there none now in this kingdom to whom this reforming is an almost everting of God's worship? And are there none that have asserted that our new religion hath caused all those tumults and bloodshed? And doth not every unprejudiced man see that these are hellish lies and malicious accusations, having indeed neither ground nor color, but only their coincidence in respect of time? Is any wise man moved with their clamors? Are their aspersions considerable? Are we the only men that have been thus injuriously traduced? Remember the difference between
87
Elijah and Ahab, -- what was laid to the charge of Paul; see the apologies of the old Christians, and speak what you find.
Much might here be added concerning the qualifications, carriages, humility, peaceableness, of erring persons; all which ought to be considered, and our proceedings towards them to be, if not regulated, yet much swayed by such considerations. Some I have known myself, that I dare say the most curious inquirer into their ways, that sees with eyes of flesh, would not be able to discover any thing but mere conviction and tenderness of conscience that causeth them to own the opinions which, different from others, they do embrace. Others, again, so exceeding supercilious, scorning, proud, selfish, -- so given to contemning of all others, reviling and undervaluing of their adversaries, -- that the blindest pity cannot but see much carnalness and iniquity in their ways. These things, then, deserve to be weighed, all passion and particular interest being set aside. And then, if the die be cast, and we must forward, let us take along with us these two cautions: --
(1.) So to carry ourselves in all our censures, every one in his sphere (ecclesiastical discipline being preserved as pure and unmixed from secular power as possible), that it may appear to all that it is the error which men maintain which is so odious unto us, and not the consequent or their dissent from us, whether by subducting themselves from our power or withdrawing from communion. For if this latter be made the cause of our proceeding against any, there must be one law for them all, -- all that will not bow, to the fiery furnace! Recusancy is the fault; and that being the same in all, must have the same punishment, -- which would be such an unrighteous inequality as is fit for none but Antichrist to own.
(2.) That nothing be done to any, but that the bound and farthest end of it be seen at the beginning, and not leave way and room for new persecution upon new pretenses. "Cedo alteram et alteram," one stripe sometimes makes way for another, and how know I that men will stay at thirty-nine? "Principiis obsta."
All these things being considered, I cannot so well close with them who make the least allowance of dissent to be the mother of abominations. Words and hated phrases may easily be heaped up to a great number, to render any thing odious which we have a mind to oppose; but the proving
88
of an imposed evil or absurdity is sometimes a labor too difficult for every undertaker. And so I hope I have said enough to warrant my own hesitancy in this particular. Some might now expect that I should here positively set down what is my judgment concerning errors and erroneous persons dissenting from the truth received and acknowledged by authority, with respect unto their toleration: unto whom I answer, That to consider the power of the magistrate about things of religion, and over consciences; the several restraints that have been used in this case, or are pleaded for; -- the difference between dangerous fundamental errors and others; -- the several interests of men, and ways of disengaging; -- the extent of communion, and the absolute necessity of a latitude to be allowed in some things; -- with such other things as would be requisite for a full handling of the matter in hand, -- ask a longer discourse, and more exactness, than the few hours allotted to this appendix can afford. Only for the present I ask, if any will take the pains to inform me, --
1. What they mean by a non-toleration? whether only a not countenancing nor holding communion with them; or if crushing and punishing them, then how? to what degree? by what means? where they will undoubtedly bound?
2. What the error is concerning which the inquiry is made? the clear opposition thereof to the word of God? the danger of it? the repugnancy that is in it to peace, quietness, and the power of godliness?
3. What or who are the erring persons? how they walk? in what manner of conversation? what is their behavior towards others not of their own persuasion? what gospel means have been used for their conviction? what may be supposed to be their prejudices, motives, interests, and the like? And then, if it be worth asking, I shall not be backward to declare my opinion. And truly, without the consideration of these things, and other such circumstances, how a right judgment can be passed in this case, I see not.
And so, hoping the courteous reader will look with a candid eye upon these hasty lines, rather poured out than written; and consider that a day's pains in these times may serve for that which is but for a day's use; the whole is submitted to his judgment by him who professeth his all in this kind to be, -- the love of truth and peace.
89
SERMON 2.
EBENEZER:
A MEMORIAL OF THE DELIVERANCE of
ESSEX COUNTY, AND COMMITTEE. IN TWO SERMONS
PREFATORY NOTE.
The ancient town of Colchester, which had at an early period in the civil wars declared in favor of the Parliament, was besieged and obliged to surrender to the Royal forces. Lord Fairfax, the general of the Parliamentary army, and a nobleman of high reputation, whom both Milton and Hume unite in praising, after an ineffectual attempt to regain the town by storm, changed his tactics into a rigorous blockade. The Royalists maintained the defense with signal gallantry for nearly eleven weeks, till all their provisions were spent, and they had nothing on which to subsist but horses, dogs, and other animals. At length they surrendered at discretion, when two of their officers, Sir Charles Lucas and Sir George Lisle, suffered military execution on the spot. A fine of £14,000 was imposed on the town.
Owen, at this time pastor of an Independent. congregation at Coggeshall, which is not far from Colchester, and which was the bead-quarters of Fairfax during the siege, seems to have officiated as chaplain to the Parliamentary general; and. on the fall of the town, a day of thanksgiving was observed, when he preached before Fairfax and his victorious army, from <350301>Habakkuk 3:1-9. A committee of Parliament bad been sitting at Colchester when the Royalists seized it, and had been under imprisonment during the siege. They also engaged in the same exercise of thanksgiving for
90
their deliverance at Rumford, on September 28, 1648. Owen preached to them another discourse from the same text. Both discourses were published as one. They take the shape of a running comment upon a very sublime passage of Scripture. The verses are expounded in order, and the author educes from them a series of general principles or observations, which he illustrates with tact and power. Exegetic statements are made the basis of important principles, and relieved by eloquent expressions, and maxims of practical wisdom. Though necessarily brief, some of the appeals interwoven with the details of exposition are specimens of close and urgent dealing with the conscience.
Objection has been taken by Mr. Orme to the warlike tone of the preacher in some parts of the discourse. There is certainly but slight reference to the evils gild horrors of war. Regret might have been expressed that no course was open to the nation in the pending quarrel with its king, but the stern arbitration of the sword. Still, the objection is hardly just. The audience of Owen consisted of men who, at the call of duty, had been hazarding their lives for the best interests of the nation, and except on the principle that all war is unlawful, the preacher could not be expected to utter sentiments which might have sounded in their ears as a condemnation of their conduct. Moreover, while he could not but allude to military operations, he abstains from all full-some eulogy of the skill and valor of the conquerors, and ascribes the praise of the victory and deliverance to God; so much so, that he has been charged with committing himself in this discourse to the erroneous principle of inferring the goodness of a cause from the success that may have attended it. Mr. Orme conclusively repels the insinuation, by quoting Owen's own explicit disclaimer of the sentiment thus imputed to him: -- "A cause is good or bad before it hath success, one way or other; and that which hath not its warrant in itself, can never obtain any from its success. The rule of the goodness of any cause is the eternal law of reason, with the legal rights and interests of men." See Owen's "Reflections on a Slanderous Libel," volume 16. ED.
91
TO HIS EXCELLENCY,
THOMAS LORD FAIRFAX, ETC.
SIR,
ALMIGHTY GOD having made you the instrument of that deliverance and peace which in the county of Essex we do enjoy, next to his own goodness, the remembrance thereof is due unto your name. "Those who honor him he will honor; and those who despise him shall be lightly esteemed," 1<090230> Samuel 2:30. Part of these ensuing sermons being preached before your excellency, and now by providence called forth to public view, I am emboldened to dedicate them unto your name, as a small mite of that abundant thankfulness, wherein all peace-loving men of this county stand obliged unto you.
It was the custom of former days, in the provinces of the Roman empire: to erect statues and monuments of grateful remembrance f102 to those presidents and governors who, in the administration of their authority, behaved themselves with wisdom, courage, and fidelity; yea, instruments of great deliverances and blessings, through corrupted nature's folly, became the Pagans' deities.
There is scarce a county in this kingdom wherein, and not one from which, your excellency hath not deserved a more lasting monument than ever was erected of Corinthian brass. But if the Lord be pleased that your worth shall dwell only in the praises of his people, it will be your greater glory, that being the place which himself hath chosen to inhabit. Now, for a testification of this is this only intended. Beyond this towards men, God pleading for you, you need nothing but our silence; the issue of the last engagements, whereunto you were called and enforced, answering, yea, outgoing, your former undertakings, giving ample testimony of the continuance of God's presence with you in your army, having stopped the mouths of many gainsayers, and called to the residue in the language of the dumb-speaking Egyptian hieroglyphic, +W ginom> enoi kai< apj oginom> enoi, Qeov< misei~ anj ai.deian, f103 -- "Men of all sorts know that God hateth impudence."
92
It was said of the Romans, in the raising of their empire, that they were "saepe praelio victi, bello nunquam." So naked hath the bow of God been made for your assistance, that you have failed neither in battle nor war.
Truly, had not our eyes beheld the rise and fall of this latter storm, we could not have been persuaded that the former achievements of the army under your conduct could have been paralleled. But He who always enabled them to outdo not only others but themselves, hath in this carried them out to outdo whatever before himself had done by them, that they might show more kindness and faithfulness in the latter end than in the beginning. The weary ox treadeth hard; -- dying bites are often desperate; -- half-ruined Carthage did more perplex Rome than when it was entire; -- hydra's heads in the fable were increased by their loss, and every new stroke begat a new opposition. Such seemed the late tumultuating of the exasperated party in this nation.
In the many undertakings of the enemy, -- all which themselves thought secure, and others esteemed probable, -- if they had prevailed in any one, too many reasons present themselves to persuade they would have done so in all. But to none of those worthies which went out under your command to several places in the kingdom, can you say, with Augustus to Varus, upon the slaughter of iris legions by Arminius in Germany, "Quintile Vare, redde legiones," God having carried them all on with success and victory.
One especially, in his northern expedition, I cannot pass over with silence, who although he will not, dare not, say of his undertakings, as Caesar of his Asian war, "Veni, vidi, vici," knowing who works all his works for him; nor shall we say of the enemy's multitude, what Captain Gain did of the French, being sent to spy out their numbers before the battle of Agincourt, that there were of them enough to kill, and enough to take, and enough to run away; yet of him and them both he and we may freely say, "It is nothing with the Lord to help, either with many, or with them that have no power."
The war being divided, and it being impossible your excellency should be in every place of danger, according to your desire, the Lord was pleased to call you out personally unto two of the most hazardous, dangerous, and difficult undertakings; f104 where, besides the travel, labor, watching, heat
93
and cold, by day and night, whereunto you were exposed, even the life of the meanest soldier in your army was not in more imminent danger than oftentimes was your own. And indeed, during your abode at the leaguer amongst us, in this only were our thoughts burdened with you, -- that self-preservation was of no more weight in your counsels and undertakings. And I beseech you pardon my boldness, in laying before you this expostulation of many thousands (if we may say to him who hath saved a kingdom what was sometime said unto a king), "Know you not that you are worth ten thousands of us? why should you quench such a light in Israel?"
Sir, I account it among those blessings of Providence wherewith the days of my pilgrimage have been seasoned, that I had the happiness for a short season to attend your excellency, in the service of my master, Jesus Christ; as also, that I have this opportunity, in the name of many, to cast in my cai~re into the kingdom's congratulations of your late successes. What thoughts concerning your person my breast is possessed withal, as in their storehouse they yield me delightful refreshment, so they shall not be drawn out, to the disturbance of your self-denial. The goings forth of my heart, in reference to your excellency, shall be chiefly to the Most High, that, being more than conqueror in your spiritual and temporal warfare, you may be long continued for a blessing to this nation, and all the people of God.
Sir, Your Excellency's Most humble and devoted Servant, -- John Owen
COGGESHALL, ESSEX, OCTOBER 5, 1648.
94
TO THE WORTHY AND HONORED
SIR WILLIAM MASHAM, SIR WILLIAM ROWE,
With The Rest Of The Gentlemen Of The Committee Lately Under Imprisonment By The Enemy In Colchester;
AS ALSO, TO THE HONORED
SIR HENRY MILDMAY OF WANSTED, COL, SIR THOMAS HONEYWOOD,
With The Rest Of The Gentlemen And Officers, Lately Acting And Engaged Against The Same Enemy.
SIRS, THE righteous judgments of God having brought a disturbance and noise of war, for our security, unthankfulness, murmuring, and devouring one another, upon our country, those who were intrusted with the power thereof turned their streams into several channels. Troublous times are times of trial.
"Many shall be purified, and made white, and tried; but the wicked shall do wickedly; and none of the wicked shall understand, but the wise shall understand," <271210>Daniel 12:10. Some God called out to suffer, some to do, -- leaving "treacherous dealers to deal treacherously." Of the two first sorts are you. This honor have you received from God, either with patience and constancy to undergo, involuntarily a dangerous restraint; or with resolution and courage voluntarily to undertake a hazardous engagement, to give an example that faith and truth, so shamefully despised in these evil days, have not altogether forsaken the sons of men. It is not in my thoughts to relate unto yourselves what some of you suffered, and what some of you did, -- what difficulties and perplexities
95
you wrestled withal, within and without the walls of your enemies (the birds in the cage and the field having small cause of mutual emulation); for that which remains of these things is only a returnal of praise to Him by whom all your works are wrought.
It cannot be denied but that Providence was eminently exalted in the work of your protection and delivery; yet truly, for my part, I cannot but conceive that it vails to the efficacy of grace, in preventing you from putting forth your hands unto iniquity, in any sinful compliance with the enemies of our peace. The times wherein we live have found the latter more rare than the former. What God wrought in you hath the preeminence of what he wrought for you; -- as much as to be given up to the sword is a lesser evil than to be given up to a treacherous spirit.
What God hath done for you all, all men know; -- what I desire you should do for God, I know no reason why I should make alike public, -- the general and particular civilities I have received from all and every one of you advantaging me to make it out in another way. I shall add nothing, then, to what you will meet withal in the following discourse, but only my desire, that you would seriously ponder the second observation, with the deductions from thence. For the rest, I no way fear but that that God who hath so appeared with you, and for you, will so indulge to y spirits the presence and guidance of his grace, in these shaking times, that if any speak evil of you as of evil-doers, they may be ashamed that falsely accuse your good conversation in Christ, and glorify God in the day of visitation.
For these following sermons, one of them was preached at your desire, and is now published upon your request. The first part of the labor I willingly and cheerfully underwent; -- the latter, merely in obedience to your commands, being acted in it more by your judgments than mine own. You were persuaded (mean as it was) it might be for the glory of God to have it made public; whereupon my answer was, and is, That for that, not only it, but myself also, should, by his assistance, be ready for the press. The failings and infirmities attending the preaching and publishing of it (which the Lord knows to be very many) are mine; -- the inconveniences of publishing such a tractate from so weak a hand, whereof the world is full, must be yours; -- the fruit and benefit both of the one and other is His, for whose pardon of infirmities, and removal of inconveniences, shall be, as for you, and all the church of God, the prayer of,
96
Sirs, Your Most Humble And Obliged Servant In The Work Of The Lord, Coggeshall, Oct. 5, 1648.
97
SERMON 2.
A MEMORIAL OF THE DELIVERANCE OF ESSEX COUNTY, AND COMMITTEE.
"A prayer of Habakkuk the prophet upon Shigionoth. O LORD, I have heard thy speech, and was afraid: O LORD, revive thy work in the midst of the years, in the midst of the years make known; in wrath remember mercy. God came from Teman, and the Holy One from mount Paran. Selah. His glory covered the heavens, and the earth was full of his praise. And his brightness was as the light; he had horns coming out of his hand: and there was the hiding of his power. Before him went the pestilence, and burning coals went forth at his feet. He stood, and measured the earth: he beheld, and drove asunder the nations; and the everlasting mountains were scattered, the perpetual hills did bow: his ways are everlasting. I saw the tents of Cushan in affliction: and the curtains of the land of Midian did tremble. Was the LORD displeased against the rivers? was thine anger against the rivers? was thy wrath against the sea, that thou didst ride upon thine horses, and thy chariots of salvation? Thy bow was made quite naked, according to the oaths of the tribes, even thy word. Selah. Thou didst cleave the earth with rivers." -- Habakkuk 3:1-9.
Or this chapter there are four parts.
First, The title and preface of it, verse 1.
Secondly, The prophet's main request in it, verse 2.
Thirdly, Arguments to sustain his faith in that request, from verse 3 to 17.
Fourthly, A resignation of himself, and the whole issue of his desires unto God, from verse 17 to the end.
We shall treat of them in order.
98
The prophet f105 having had visions from God, and pre-discoveries of many approaching judgments, in the first and second chapters, in this, by faithful prayer, sets himself to obtain a sure footing and quiet abode in those nation-destroying storms.
Verse 1. "A prayer of Habakkuk the prophet;" that is the title of it. And an excellent prayer it is, full of arguments to strengthen faith, -- acknowledgment of God's sovereignty, power, and righteous judgments, -- with resolutions to a contented, joyful, rolling him upon him under all dispensations.
Observation 1. Prayer is the believer's constant, sure retreat in an evil time, in a time of trouble.
It is the righteous man's wings to the "name of the Lord," which is his "strong tower," <201810>Proverbs 18:10, -- a Christian f106 soldier's sure reserve in the day of battle: if all other forces be overthrown, here he will abide by it, -- no power under heaven can prevail upon him to give one step backward. Hence that title of <19A201>Psalm 102:1, "A prayer of the afflicted, when he is overwhelmed." `Tis the overwhelmed man's refuge and employment: when "he swooneth with anguish" (as in the original), this fetches him to life again. So also, <196102>Psalm 61:2,3. In our greatest distresses let neither unbelief nor self-contrivances jostle us out of this way to the rock of our salvation.
Observation 2. Prophets' discoveries of fearful judgments must be attended with fervent prayers.
That messenger hath done but half his business who delivers his errand, but returns not an answer. He that brings God's message of threats unto his people, must return his people's message of entreaties unto him. Some think they have fairly discharged their duty when they have revealed the will of God to man, without laboring to reveal the condition and desires of men unto God. He that is more frequent in the pulpit to his people than he is in his closet for his people, is but a sorry watchman. Moses did not so, <023231>Exodus 32:31; -- neither did Samuel so, 1 Samuel 12:23; -- neither was it the guise of Jeremiah in his days, chapter 14:17. If the beginning of the prophecy be (as it is) "The burden of Habakkuk," -- the close will be (as it is) "The prayer of Habakkuk." Where there is a burden upon the people,
99
there must be a prayer for the people. Woe to them who have denounced desolations, and not poured out supplications! Such men delight in the evil which the prophet puts far from him, <241716>Jeremiah 17:16, "I have not desired the woeful day, [O Lord], thou knowest."
Now this prayer is "upon Shigionoth;" that is, --
1. It is turned to a song;
2. Such a song.
1. That it is a song, penned in meter; and how done so.
(1.) To take the deeper impression;
(2.) To be the better retained in memory;
(3.) To work more upon the affections;
(4.) To receive the ingredients of poetical loftiness for adorning the majesty of God with;
(5.) The use of songs in the old church;
(6.) And for the present;
(7.) Their times and seasons, as among the people of God, so all nations of old. Of all, or any of these, being besides my present purpose, I shall not treat.
2. That it is "upon Shigionoth," a little may be spoken. The word is once in another place (and no more) used, in the title of a song, and that is Psalm vii., "Shigionoth of David;" and it is variously rendered. It seems to be taken from the word hg;v;, "erravit," to err, or wander variously, <200519>Proverbs 5:19. The word is used for delight, to stray with delight: "In her love (hGv, ]Ti) thou shalt err with delight," -- we have translated it, "be ravished;" noting affections out of order. The word, then, holds out a delightful wandering and variety; -- and this literally, because those two songs, <190701>Psalm 7:1 and <350301>Habakkuk 3:1, are not tied to any one certain kind of metre, but have various verses, for the more delight; which, though it be not proper to them alone, yet in them the Holy Ghost would have it especially noted.
100
But now surely the kernel of this shell is sweeter than so. Is not this written also for their instruction who have no skill in Hebrew songs? The true reason of their meter is lost to the most learned. Are not, then, God's variable dispensations towards his held out under these variable tunes, -- not all fitted to one string? not all alike pleasant and easy? Are not the several tunes of mercy and judgment in these songs? Is not here affliction and deliverance, desertion and recovery, darkness and light in this variously? Doubtless it is so.
Observation 3. God often calls his people unto songs upon Shigionoth.
f107 He keeps them under various dispensations, that so, drawing out all their affections, their hearts may make the sweeter melody unto him. They shall not have all honey, nor all gall; -- all judgment, lest they be broken; nor all mercy, lest they be proud.
"Thou answeredst them, O LORD our God: thou wast a God that forgavest them, though thou tookest vengeance of their inventions," <199908>Psalm 99:8.
Here is a song upon Shigionoth! They are heard in their prayers, and forgiven; -- there is the sweetest of mercies. Vengeance is taken of their inventions, -- there's tune of judgment.
"By terrible things in righteousness wilt thou answer us, O God of our salvation," <196505>Psalm 65:5;
[which] is a song of the same tune. To be answered in righteousness, what sweeter mercy in the world? Nothing more refreshes the panting soul than an answer of its desires; but to have this answer by terrible things, -- that string strikes a humbling, a mournful note. Israel hear of deliverance by Moses, f108 and at the same time have their bondage doubled by Pharaoh, -- there's a song upon Shigionoth. Is it not so in our days? -- precious mercies and dreadful judgments jointly poured out upon the land? We are clothed by our Father, like Joseph by his, in a party-colored coat, <013703>Genesis 37:3; -- here a piece of unexpected deliverance, and there a piece of deserved correction. At the same hour we may rejoice at the conquest of our enemies, and mourn at the close of our harvest, -- victories for his own name's sake, and showers for our sins' sake; both from the same hand at the same time. The cry of every soul is like the cry
101
of the multitude of old and young at the laying the foundation of the second temple: many shouted aloud for joy, and many wept with a loud voice; so that it was a mixed noise, and the several noises could not be distinguished, <150312>Ezra 3:12,13. A mixed cry is in our spirits, and we know not which is loudest in the day of our visitation. I could instance in sundry particulars, but that every one's observation will save me that easy labor. And this the Lord doth, --
1. To fill f109 all our sails towards himself at once, -- to exercise all our affections. I have heard that a full wind behind the ship drives her not so fast forward as a side wind, that seems almost so much against her as with her; and the reason, they say, is, because a full wind fills but some of her sails, which keep it from the rest that they are empty; when a side wind fills all her sails, and sets her speedily forward. Which way ever we go in this world, our affections are our sails; and according as they are spread and filled, so we pass on, swifter and slower, whither we are steering. Now, if the Lord should give us a full wind, and continual gale of mercies, it would fill but some of our sails, some of our affections, -- joy, delight, and the like; but when he comes with a side wind, -- a dispensation that seems almost as much against us as for us, then he fills all our sails, takes up all our affections, making his works wide and broad enough to entertain them every one; -- then are we carried freely and fully towards the haven where we would be. (<19B967>Psalm 119:67; <280515>Hosea 5:15; <581210>Hebrews 12:10,11; 1<600106> Peter 1:6.) A song upon Shigionoth leaves not one string of our affections untuned. It is a song that reacheth every line of our hearts, to be framed by the grace and Spirit of God. Therein hope, fear, reverence, with humility and repentance, have a share; as well as joy, delight, and love, with thankfulness. Interchangeable dispensations take up all our affections, with all our graces; for they are gracious affections, exercised and seasoned with grace, of which we speak. The stirring of natural affections, as merely such, is but the moving of a dunghill to draw out a stinking steam, -- a thing the Lord neither aimeth at nor delighteth in. Their joys are his provocation, and he laugheth in the day of their calamity, when their fear cometh, <200126>Proverbs 1:26,27.
2. To keep them in continual f110 dependence upon himself. He hath promised his own daily bread, -- not goods laid up for many yearn Many children have been undone by their parents giving them too large a stock to
102
trade for themselves; it has made them spendthrifts, careless, and wanton. Should the Lord intrust his people with a continued stock of mercy, perhaps they would be full, and deny him, and say, "Who is the Lord?" <203009>Proverbs 30:9. Jeshurun did so, <053214>Deuteronomy 32:14,15. Ephraim "was filled according to their pasture, and forgot the Lord," <281306>Hosea 13:6. Neither, on the other side, will he be always chiding. "His anger shall not burn for ever" -- very sore. It is our infirmity at the least, if we my, God hath forgotten to be gracious, and shut up his tender mercies in displeasure, <197709>Psalm 77:9. But laying one thing against another, he keeps the heart of his in an even balance, in a continual dependence upon himself, that they may neither be wanton through mercy, nor discouraged by too much oppression. Our tender Father is therefore neither always feeding nor always correcting. "And it shall come to pass in that day, that the light shall not be clear, nor dark: but it shall be one day which shall be known to the LORD, not day nor night; but it shall come to pass, that at evening time it shall be light," saith the prophet <381406>Zechariah 14:6,7, seeking out God's dispensations towards his, ending in joy and light in the evening.
Use. Labor to have your hearts right tuned for songs on Shigionoth, sweetly to answer all God's dispensations in their choice variety. That instrument will make no music that hath but some strings in tune. If when God strikes with mercy upon the string of joy and gladness, we answer pleasantly; but when he touches upon that of f111 sorrow and humiliation, we suit it not; -- we are broken instruments, that make no melody unto God. We must know how to receive good and evil at his hand. "He hath made every thing beautiful in its time," <210311>Ecclesiastes 3:11, -- every thing in that whole variety which his wisdom hath produced. A well-tuned heart must have all its strings, all its affections, ready to answer every touch of God's finger, to improve judgments and mercies both at the same time. Sweet harmony ariseth out of some discords. When a soul is in a frame to rejoice with thankful obedience for mercy received, and to be humbled with soul-searching, amending repentance for judgments inflicted at the same time, -- then it sings a song on Shigionoth, then it is fit for the days wherein we live. Indeed, both mercies and judgments aim at the same end, and should be received with the same equal temper of mind. A flint is broken between a hammer and a pillow; -- an offender is humbled between a prison and a pardon; -- a hard heart may be mollified and a proud spirit
103
humbled between those two. In such a season the several rivulets of our affections flow naturally in the same stream. When hath a gracious soul the soundest joys, but when it hath the deepest sorrows? "Habent et gaudia vulnus." When hath it the humblest melting, but when it hath the most ravishing joys? Our afflictions, which are naturally at the widest distance, may all swim in the same spiritual channel Rivulets rising from several heads are carried in one stream to the ocean. As a mixture of several colors make a beautiful complexion for the body; so a mixture of divers affections, under God's various dispensations, gives a comely frame unto the soul. Labor, then, to answer every call, every speaking providence of God, in its right kind, according to the intention thereof; and the Lord reveal his mind unto us, that so we may do.
Having passed the title, let us look a little on those parts of the prayer itself that follow.
Verse 2. The beginning of it in verse 2 hath two parts.
1. The frame of the prophet's spirit in his address to God: "O Jehovah, I have heard thy speech, and was afraid."
2. His request in this his condition: "O LORD, revive thy work in the midst of the years, in the midst of the years make known; in wrath remember mercy."
1. In the first you have, --
(1.) Particularly his frame; -- he was afraid, or trembled; which he wonderfully sets out, verse 16, "When I heard, my belly trembled; my lips quivered at the voice: rottenness entered into my bones, and I trembled in myself."
(2.) The cause of this fear and trembling; -- he "heard the speech of God." If you will ask what speech or report this was that made the prophet himself so exceedingly quake and tremble, I answer, it is particularly that which you have, chapter 1:5-11, -- containing a dreadful denunciation of the judgments of God against the people of Israel, to be executed by the proud, cruel, insulting Chaldeans. This voice, this report of God, makes the prophet tremble.
104
Observation 4. An appearance of God in anger and threats against a people, should make his choicest secret ones among them to fear, to quake, and tremble.
Trembling of man's heart must answer the shaking of God's hand. At the delivery of the law with all its attending threats, so terrible was the sight, that Moses himself (though a mediator then) did "exceedingly fear and quake," <581221>Hebrews 12:21. God will be acknowledged in all his goings. If men will not bow before him, he will break them. They who fear not his threatenings, shall feel his inflictings; if his word be esteemed light, his hand will be found heavy. -- For,
l. In point of deserving who can say, (<181404>Job 14:4, 15:15,16; <201602>Proverbs 16:2, 20:9.) I have purged my heart, I am clean from sin? None ought to be fearless, unless they be senseless. God's people are so far from being always clear of procuring national judgments, that sometimes ( 2<102415> Samuel 24:15; 2<143225> Chronicles 32:25.) judgments have come upon nations for the sins of some of God's people amongst them; -- as the plague in the days of David.
2. And in point of f112 suffering, who knows but they may have a deep share? The prophet's book is written within as well as without, with "lamentation, mourning, and woe," <260210>Ezekiel 2:10. If "the lion roars, who can but fear?" <300308>Amos 3:8, -- fear, to the rooting out of security, not the shaking of faith, -- fear, to the pulling down of carnal presidence, not Christian confidence, -- fear, to draw out our souls in prayer, not to swallow them up in despair, fear, to break the arm of flesh, but not to weaken the staff of the promise, fear, that we may draw nigh to God with reverence, not to run from him with diffidence; in a word, to overthrow faithless presumption, and to increase gracious submission.
2. Here is the prophet's request. And in this there are these two things: --
(1.) The thing he desireth: "The reviving God's work, the remembering mercy."
(2.) The season he desireth it in: "In the midst of the years."
(1.) For the first, -- that which in the beginning of the verse he calls God's work, in the close of it he termeth mercy; and the reviving his work is
105
interpreted to be a remembering mercy. These two expressions, then, are parallel. The reviving of God's work towards his people is a reacting of mercy, a bringing forth the fruits thereof, and that in the midst of the execution of wrath; as a man in the midst of another, remembering a business of more importance, instantly turneth away, and applieth himself thereunto.
Observation 5. Acts of mercy are God's proper work towards his people, which he will certainly awake, and keep alive in the saddest times.
Mercy, you see, is his work, his proper work, as he calleth "judgment his strange act," <232821>Isaiah 28:21. "He retaineth not his anger for ever, because he delighteth in mercy," <330718>Micah 7:18. This is his proper work. Though it seem to sleep, he will awake it; though it seem to die, he will revive it.
"Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee. Behold, I have graven thee upon the palms of my hands; thy walls are continually before me," <234915>Isaiah 49:15,16.
(2.) For the season of this work, -- he prays that it may be accomplished "in the midst of the years;" upon which you may see what weight he lays, by his repetition of it in the same verse. It is something doubtful what may be the peculiar sense of these words; whether "the midst of the years" f113 do not denote the whole time of the people's bondage under the Chaldeans (whence Junius renders the words "interea temporis," noting this manner of expression, "the midst of the years," for a Hebraism), during which space he intercedes for mercy for them; or whether "the midst of the years" do not denote some certain point of time, as the season of their return from captivity, about the midst of the years between their first king and the coming of the Messiah, putting a period to their church and state. Whether of these is more probable is not needful to insist upon: this is certain, that a certain time is pointed at; which will yield us, --
Observation 6. The church's mercies and deliverance have their appointed season.
In the midst of the years it shall be accomplished. As there is a decree bringing forth the wicked's destruction, <360201>Zephaniah 2:1,2; so there is a decree goes forth in its appointed season for the church's deliverance,
106
which cannot be gainsaid, <270923>Daniel 9:23. Every "vision is for its appointed" season and time, <350203>Habakkuk 2:3; then "it will surely come, it will not tarry." There is a determination upon the weeks and days of the church's sufferings and expectations, <270924>Daniel 9:24, "Seventy weeks are determined upon thy people." As there are three transgressions, and four, of rebels, for which God "will not turn away their punishment," <300103>Amos 1:3; so three afflictions, and four, of the people of God, after which he will not shut out their supplications. Hence that confidence of the prophet, <19A218>Psalm 102:13,14, "Thou shalt arise, and have mercy upon Zion: for," saith he, "the time to favor her, yea, the set time, is come." There is a time, yea, a set time, for favor to be showed unto Zion: as a time to break down, so a time to build up, -- an acceptable time, a day of salvation.
"It came to pass, at the end of four hundred and thirty years, even the selfsame day it came to pass, that all the hosts of the LORD went out of Egypt," <021241>Exodus 12:41.
As a woman with child goes not beyond her appointed months, but is pained to be delivered, -- no more can the fruitful decree cease from bringing forth the church's deliverance in the season thereof.
1. Because there is an appointed period of the church's humiliation and bearing of her iniquities. Israel shall bear their iniquities in the wilderness; but this is exactly limited to the space of forty years. When their iniquity is pardoned, their warfare is accomplished, <234002>Isaiah 40:2. They say some men will give poison that shall work insensibly, and kill at seven years' end. The great Physician of his church knows how to give his sin-sick people potions that shall work by degrees, and at such an appointed season take away all their iniquity: then they can no longer be detained in trouble. God will not continue his course of physic unto them one day beyond health recovered. This is all the fruit of their afflictions, to take away their iniquities, <232709>Isaiah 27:9; and when that is done, who shall keep bound what God will loose? When sin is taken away from within, trouble must depart from without.
2. Because the church's sorrows are commensurate unto, and do contemporize with, the joys and prosperity of God's enemies and hers. Now, wicked men's prosperity hath assured bounds: "The wickedness of the wicked shall come to an end." There is a time when the "iniquity of the
107
Amorites comes to the full," <011516>Genesis 15:16. It comes up to the brim in the appointed day of slaughter. When their wickedness hath filled the ephah, a talent of lead is laid upon the mouth thereof, and it is carried away on wings, <380506>Zechariah 5:6-8, swiftly, certainly, irrecoverably. If, then, the church's troubles contemporize, rise and fall with their prosperity, and her deliverance with their destruction, -- if the fall of Babylon be the rise of Zion, -- if they be the buckets which must go down when the church comes up, -- if they be the rod of the church's chastisement, -- their ruin being set and appointed, so also must be the church's mercies.
Use. In every distress learn to wait with patience for this appointed time. "He that believeth will not make haste." "Though it tarry, wait for it, it will surely come." He that is infinitely good hath appointed the time; and therefore it is best. He that is infinitely wise hath determined the season; and therefore it is most suitable. He who is infinitely powerful hath set it down; and therefore it shall be accomplished. Wait for it believing, wait for it praying, -- wait for it contending. Waiting is not a lazy hope, a sluggish expectation. When Daniel knew the time was come, he prayed the more earnestly, <270902>Daniel 9:2,3. You will say, perhaps, What need he pray for it, when he knew the time was accomplished? I answer, The more need. Prayer helps the promise to bring forth. Because a woman's time is come, therefore shall she have no midwife? nay, therefore give her one. He that appointed their return, appointed that it should be a fruit of prayer. Wait, f114 contending also in all ways wherein you shall be called out; and be not discouraged that you know not the direct season of deliverance. "In the morning sow thy seed, and in the evening withhold not thine hand; for thou knowest not whether shall prosper, either this or that, or whether they both shall be alike good," <211106>Ecclesiastes 11:6.
But proceed we with the prophet's prayer.
From verse 3 to 17, he layeth down several arguments, taken from the majesty, power, providence, and former works of God, for the supporting of his faith to the obtaining of those good things and works of mercy which he was now praying for. We shall look on them, as they lie in our way.
108
Verse 3. "God came from Teman, the Holy One from mount Paran. Selah. His glory covered the heavens, the earth was full of his praise."
Teman (<013615>Genesis 36:15; <244907>Jeremiah 49:7; <350109>Obadiah 9.) was a city of the Edomites, whose land the people of Israel compassed in the wilderness, when they were stung with fiery serpents, and healed with looking on a brazen serpent, set up to be a type of Christ. Teman is put up for the whole land of Edom; and the prophet makes mention of it for the great deliverance and mercy granted there to the people when they were almost consumed; -- that's God's coming from Teman. See <042105>Numbers 21:5-9. When they were destroyed by fiery serpents, he heals them by a type of Christ, -- giving them corporeal, and raising them to a faith of spiritual, salvation.
Paran, (<050101>Deuteronomy 1:1.) the next place mentioned, was a mountain in the land of Ishmael, near which Noses repeated the law; and from thence God carried the people immediately to Canaan; -- another eminent act of mercy.
Unto these he addeth the word Selah; as it is a song, a note of elevation in singing; as it respects the matter, not the form, a note of admiration and special observation. Selah, -- consider them well, for they were great works indeed. Special mercies must have special observation.
Now, by reason of these actions the prophet affirms that the glory of God covered the heavens, and the earth was full of his praise; -- lofty expressions of the advancement of God's glory, and the fullness of his praise amongst his people of the earth, which attended that merciful deliverance and gracious assistance. Nothing is higher or greater than that which covers heaven, and fills earth. God's f115 glory is exceedingly exalted, and his praise increased everywhere, by acts of favor and kindness to his people.
That which I shall choose, from amongst many others that present themselves, a little to insist upon, is, that --
Observation 7. -- Former mercies, with their times and places, are to be had in thankful remembrance unto them who wait for future blessings.
Faith is to this end separated by them.
109
"Awake, awake, put on strength, O arm of the LORD; awake, as in the ancient days, in the generations of old. Art thou not it that hath cut Rahab, and wounded the dragon? art thou not it which hath dried the sea, the waters of the great deep; that hath made the depths of the sea a way for the ransomed to pass over?" <235109>Isaiah 51:9,10.
The breaking of Rahab, -- that is, Egypt, so called here, and <198704>Psalm 87:4, 89:10, for her great strength, which the word signifies, -- and the wounding of the dragon, that great and crooked afflicter, Pharaoh, is remembered, and urged for a motive to a new needed deliverance. So <197413>Psalm 74:13,14,
"Thou brakest the heads of leviathan in pieces, and gavest him to be meat to the people inhabiting the wilderness."
Leviathan, -- the same dragon, oppressing, persecuting Pharaoh, -- thou brakest his heads, his counsels, armies, power; and gavest him for meat, that the people for forty years together might be fed, sustained, and nourished with that wonderful mercy. "Out of the eater came forth meat; out of the strong came forth sweetness."
In this reciprocation God walketh with his people. Of free grace he bestoweth mercies and blessings on them; by grace works the returns of remembrance and thankfulness unto himself for them; then showers that down again in new mercies. The countries which send up no vapors, receive down no showers. Remembrance with thankfulness of former mercies is the matter, as it were, which by God's goodness is condensed into following blessings. For, --
1. Mercies have their proper end, when thankfully remembered. What more powerful motive to the obtaining of new, than to hold out that the old were not abused? We are encouraged to cast seed again into that ground whose last crop witnesseth that it was not altogether barren. That sad spot of good Hezekiah, that he rendered not again according to the benefit done unto him, is set down as the opening a door of wrath against himself, Judah, and Jerusalem, 2<143225> Chronicles 32:25. On the other side, suitable returns are a door of hope for farther mercies.
110
2. The remembrance of them strengthens faith, and keeps our hands from hanging down in the time of waiting for blessings. When faith is supported, the promise is engaged, and a mercy at any time more than half obtained. "Faith is the substance of things hoped for," <581101>Hebrews 11:1. "God," saith the apostle, "hath delivered us from so great a death, and doth deliver." Now, what conclusion makes he of this experience? -- "In whom we trust that he will yet deliver us," 2<470110> Corinthians 1:10. It was a particular mercy with its circumstances, as you may see verse 9, which he made the bottom of his dependence. In the favors of men we cannot do so; they may be weary of helping, or be drawn dry, and grow helpless. Ponds may be exhausted, but the ocean never. The infinite fountains of the Deity cannot be sunk one hair's breadth by everlasting flowing blessings. Now, circumstances of actions, time, place, and the like, ofttimes make deep impressions; mercies should be remembered with them. So doth the apostle again, 2<550417> Timothy 4:17,18, "He did deliver me from the mouth of the lion," -- Nero, that lion-like tyrant. And what then? "He shall deliver me from every evil work." David esteemed it very good logic, to argue from the victory God gave him over the lion and the bear, to a confidence of victory over Goliath, 1 Samuel 17:37.
Use. The use of this we are led unto, <234316>Isaiah 43:16-18,
"Thus saith the LORD, which maketh a way in the sea, and a path in the mighty waters; which bringeth forth the chariot and horse, the army, and the power; They shall lie down together, they shall not rise: they are extinct, they are quenched as tow. Remember ye not the former things, neither consider the things of old."
Let former mercies be an anchor of hope in time of present distresses. Where is the God of Marston Moor, and the God of Naseby? is an acceptable expostulation in a gloomy day. O what a catalogue of mercies hath this nation to plead by in a time of trouble! God came from Naseby, and the Holy One from the west. Selah. "His glory covered the heavens, and the earth was full of his praise." He went forth in the north, and in the east he did not withhold his hand. I hope the poor town wherein f116 I live is more enriched with a store-mercy of a few months, than with a full trade of many years.
111
"The snares of death compassed us, and the floods of ungodly men made us afraid," <191804>Psalm 18:4;
but "the LORD thundered in the heavens, the Highest gave his voice; hailstones and coals of fire. Yea, he sent out his arrows, and scattered them; and he shot out lightnings, and discomfited them. He sent from above, he took us, he drew us out of many waters. He delivered us from our strong enemy, and from them which hated us: for they were too strong for us," verses 13,14,16,17. How may we say with the same Psalmist, in any other distress, "O my God, my soul is cast down within me: therefore will I remember thee from the land of Jordan, and of the Hermonites, from the hill Mizar!" <194206>Psalm 42:6. "Where is the LORD God of Elijah," -- who divides anew the waters of Jordan? 2<120214> Kings 2:14.
The following verses set forth the glory and power of God, in the accomplishment of that great work of bringing his people into the promised land, with those mighty things he performed in the wilderness.
Verse 4. if I mistake not, sets out his glorious appearance on Mount Sinai; of which the prophet affirms two things: --
1. That "his brightness was as the light."
2. That "he had horns coming out of his hand, and there was the hiding of his power."
1. For the first. Is it not that brightness which appeared when the mountain burned with fire to the midst of heaven, <050411>Deuteronomy 4:11, -- a glorious fire in the midst of clouds and thick darkness? The like description you have of God's presence, <191811>Psalm 18:11,12, "He made darkness his secret place," and brightness was before him: as the light, the sun, the fountain and cause of it, called "light," Job<183126> 31:26. Now, this glorious appearance holds out the kingly power and majesty of God in governing the world, which appeareth but unto few.
"The LORD reigneth; let the earth rejoice. Clouds and darkness are round about him. A fire goeth before him; his lightnings enlightened the world," <199701>Psalm 97:1-4.
2. "He had horns coming out of his hand." So the words most properly, though by some otherwise rendered. That horns in Scripture are taken for
112
strength and power, (<053317>Deuteronomy 33:17; <197510>Psalm 75:10; <380118>Zechariah 1:18.) needs no proving. The mighty power of God, which he made appear to his people, in that glorious representation of his majesty on Mount Sinai, is by this phrase expressed. There his chariots were seen to be twenty thousand, even many thousands of angels; and the Lord among them in that holy place, <196817>Psalm 68:17. There they perceived that "he had horns in his hand;" -- an almighty power to do what he pleased. Whence it is added, "And there was the hiding of his power." Though the appearance of it was very great and glorious, yet it was but small to the everlasting hidden depths of his omnipotency. The most glorious appearance of God comes infinitely short of his own eternal majesty as he is in himself; -- it is but a discovery that there is the hiding of infinite perfection; or, there his power appeared to us, which was hidden from the rest of the world.
Observation 8. When God is doing great things, he gives glorious manifestations of his excellencies to his secret ones.
The appearance on Sinai goes before his passage into Canaan: "Surely the Lord GOD will do nothing, but he revealeth his secret unto his servants the prophets," <300307>Amos 3:7. When he is to send Moses for the deliverance of his people, he appears to him in a burning, unconsumed bush, <020302>Exodus 3:2, -- a sign manifesting the presence of his power to preserve his church unconsumed in the midst of burning, fiery afflictions. Unto this very end were all the visions tint are recorded in the Scripture, all of them accommodated to the things which God was presently doing. And this he doth, --
1. That they may thereby be prepared to follow him, and serve him in the great works he hath for them to do. Great works are not to be done without great encouragements. If God appears not in light, who can expect he should appear in operation? He that is called to serve Providence in high things, without some especial discovery of God, works in the dark, (<431235>John 12:35; <661610>Revelation 16:10.) and knows not whither he goes, nor what he doth. Such a one travels in the wilderness without a directing cloud. Clear shining from God must be at the bottom of deep laboring with God. What is the reason that so many in our days set their hands to the plough, and look back again? -- begin to serve Providence in great things, but cannot finish? -- give over in the heat of the day? They never had any
113
such revelation of the mind of God upon their spirits, such a discovery of his excellencies, as might serve for a bottom of such undertakings. Men must know that if God hath not appeared to them in brightness, and showed them "the horns in his hand," hid from others, though they think highly of themselves, they'll deny God twice and thrice before the close of the work of this age. If you have no great discoveries, you will wax vain in great undertakings. New workings on old bottoms, are like new wine in old bottles, -- both are spoiled and lost. The day is the time of work, and that because of the light thereof; -- those who have not light may be spared to go to bed.
2. That they may be the better enabled to give him glory, when they shall see the sweet harmony that is between his manifestations and his operations, -- when they can say with the Psalmist, "As we have heard, so have we seen," <194808>Psalm 48:8. As he revealeth himself, so he worketh. When his power and mercy answer his appearance in the bush, it is a foundation to a prayer: "The good-will of him that dwelt in the bush bless thee." When a soul shall find God calling him forth to employments, perhaps great and high, yet every way suiting that light and gracious discovery which he hath given of himself, one thing answering another, it sets him in a frame of honoring God aright.
This might be of rich consideration could we attend it. For, --
Use 1. Hence, as I said before, is apostasy from God's work. He appears not unto men; -- how can they go upon his employment. Men that have no vision of God, are in the dark, and know not what to do. I speak not of visions beyond the Word; but answers of prayers, gracious applications of providences, with wise consideration of times and seasons. Some drop off every day, some hang by the eyelids, and know not what to do: the light of God is not sent forth to lead and guide them, <194303>Psalm 43:3. Wonder not at the strange backslidings of our days: many acted upon by engagements, and for want of light, know not to the last what they were a-doing.
Use 2. Hence also is the suiting of great light and great work in our days. Let new light be derided whilst men please, he will never serve the will of God in this generation, who sees not beyond the line of foregoing ages.
114
Use 3. And this, thirdly, may put all those whom God is pleased to employ in his service upon a diligent inquiry into his mind. Can a servant do his master's work without knowing his pleasure? We live for the most part from hand to mouth, and do what comes next; few are acquainted with the designs of God.
The going forth of the Lord with his people towards their rest, with reference to his harbingers, is described, verse 5.
Verse 5. "Before him went the pestilence, and burning coals went forth at his feet."
"Before him," -- at his face. "The pestilence:" This is often reckoned amongst the weapons wherewith God fighteth with any people to consume them; (<020915>Exodus 9:15; <032625>Leviticus 26:25; 2<102413> Samuel 24:13; <261419>Ezekiel 14:19; <402407>Matthew 24:7.) and as speeding an instrument of destruction it is as any the Lord ever used towards the children of men. "At his feet went forth burning coals;" -- a redoubling, say some, of the same stroke, -- burning coals for burning diseases.
When one blow will not do the work appointed, God redoubles the stroke of his hand, <032622>Leviticus 26:22-25.
Or, burning, coals, dreadful judgments, mortal weapons, as fire and flames, are often taken in other descriptions of God's dealing with his enemies, <191106>Psalm 11:6, 18:8. Prevailing fire is the most dreadful means of destruction, <581229>Hebrews 12:29; <233314>Isaiah 33:14. In <022328>Exodus 23:28, God threateneth to send the hornet upon the Canaanites, before the children of Israel; some stinging judgments, either on their consciences or bodies, or both: -- something of the same kind is doubtless here held out. He sent plagues and diseases among them, to weaken and consume them, before his people's entrance. His presence was with Israel; and the pestilence consuming the Canaanites before their entrance is said to be wyn;pl; ], -- "at his faces," or appearances, before him, before the entrance of the presence of his holiness. And the following judgments, that quite devoured them, were "the coals going out at his feet," which he sent abroad when he entered their land with his own inheritance, to cast out those "malae fidei possessores." Sicknesses, diseases, and all sorts of judgments, are wholly at God's disposal. "Affliction cometh not forth of the dust, neither doth
115
trouble spring out of the ground; yet man is born to trouble, as the sons of the burning coal lift up in flying," Job<180506> 5:6,7. When God intends the total destruction of a people, he commonly weakens them by some previous judgments. Let the truth of this be found upon them that hate us, and the interpretation thereof be to the enemies of this nation; but the Lord knows all our hearts may well tremble at what will be the issue of the visitations of the last year.
Observation 9. God never wants instruments to execute his anger, and ruin his enemies.
His treasury of judgments can never be exhausted. If Israel be too weak for the Amorites, he will call in the pestilence and burning diseases to their assistance. What creature hath not this mighty God used against his enemies? An angel destroys Sennacherib's host, <233736>Isaiah 37:36, and smites Herod with worms, <441223>Acts 12:23. Heaven above sends down a hell of fire and brimstone on Sodom and Gomorrah; <011924>Genesis 19:24. The stars in their courses fought against Sisera, <070520>Judges 5:20. Devils do his will herein; he sent evil angels among the Egyptians, <197849>Psalm 78:49. Fire consumes persecuting Ahaziah's companies, 2<120110> Kings 1:10,11. The water drowns Pharaoh and his chariots, <021428>Exodus 14:28. Earth swallows up Korah, with his fellow-rebels, <041632>Numbers 16:32. Bears rend the children that mocked Elisha, 2<120224> Kings 2:24. Lions destroy the strange nations in Samaria, 2 Kings17:25. Frogs, lice, boils, hail, rain, thunder, lightning, destroy the land of Egypt, <020809>Exodus 8:9,10. Locusts are his mighty army to punish Israel, <290225>Joel 2:25. Hailstones destroy the Canaanites, <061011>Joshua 10:11. Stones of the wall slay the Syrians, 1 Kings 20:30. Pestilence and burning diseases are his ordinary messengers. In a word, all creatures serve his providence, and wait his commands for the execution of his righteous judgments. Neither the beasts of the field nor the stones of the earth will be any longer quiet than he causeth them to hold a league with the sons of men.
Use 1. To teach us all to tremble before this mighty God. Who can stand before him, -- "qui tot imperat legionibus?" If he will strike, he wants no weapons; if he will fight, he wants no armies. All things serve his will. He saith to one, Come, and it cometh; to another, Go, and it goeth; to a third, Do this, and it doth it. He can make use of ourselves, our friends, our
116
enemies, heaven, earth, fire, water, any thing, for what end he pleaseth. There is no standing before his armies, for they are all things, and himself to make them effectual. There is no flying from his armies, for they are every where, and himself with them. Who would not fear this King of nations? He that contends with him shall find
"as if a man did flee from a lion, and a bear met him; or went into the house, and leaned his hand on the wall, and a serpent bit him," <300519>Amos 5:19.
No flying, no hiding, no contending. Worms kill Herod; a fly choked Adrian, etc.
Use 2. To be a bottom of confidence and dependence in an evil day. He that hath God on his side, hath also all things that are seen, and that are not seen. The mountain is full of fiery chariots for Elisha's defense, when outwardly there was no appearance, 2<120617> Kings 6:17. All things wait their Master's beck, to do him set-vice, -- as for the destruction of enemies, so for the deliverance of his. What though we had no army in the time of war? God hath mid lions, many thousands of angels, <196817>Psalm 68:17, -- one whereof can destroy so many thousands of men in a night, <233736>Isaiah 37:36. He can choose (when few others will appear, with him against the mighty, as in our late troubles) "foolish things to confound the wise, and weak things to confound the strong." Sennacherib's angel is yet alive, and the destroyer of Sodom is not dead: and all those things are at our command, if their help may be for our good. "Judah ruleth with God," <281112>Hosea 11:12, -- hath a rule by faithful supplications over all those mighty hosts. Make God our friend, and we are not only of the best, but also the strongest side. You that would be on the safest side, be sure to choose that which God is on. Had not this mighty, all-commanding God, been with us, where had we been in the late tumults? So many thousands in Kent, so many in Wales, so many in the north, so many in Essex, -- shall they not speed? shall they not divide the prey? is not the day of those factious Independents come? was the language of our very neighbors. The snare is broken, and we are delivered.
The Lord having sent messengers before him into Canaan, stands himself as it were upon the borders, and takes a view of the land.
117
Verse 6. "He stood, and measured the earth: he beheld, and drove asunder the nations; and the everlasting mountains were scattered, the perpetual hills did bow: his ways are everlasting."
Two things are here considerable: --
1. The Lord's exact foreview of the promised land: "He stood, and measured the earth, and beheld the nations."
2. His operation at that time: "He drove asunder the nations," etc.
1. "He stood and measured:" The prophet here representeth the Lord on the frontier of Canaan, as one taking view of a piece of land, and exactly measuring it out, as intending it for his own; weighing and considering the bounds and limits of it, to see if it will answer the end for which he purposeth it. God's exact notice and knowledge of his people's possession is in those words held out. He views where the lines of every tribe shall run. Nothing happens or is made out to any of God's people, without his own careful providential predisposition. He views the circuit of the whole, where and how divided, and separated from the dwellings of the unclean, and habitations of the uncircumcised. Fixed bounds, measured limits of habitation is a necessary ingredient to the making up of a national church.
2. What he did, which is two ways expressed:
(1.) In reference to the inhabitants;
(2.) To the land itself.
(1.) For the inhabitants: He drove them asunder, rTyi wæ æ "and he made to leap" out of their old channels. Those nations knit and linked together amongst themselves, by leagues and civil society, he separated, disturbed, divided in counsels and arms (as in the case of the Gibeonites (<060903>Joshua 9:3.), persecuted by the sword, that they suddenly leaped out of their habitations, the residue wandering as no people. God's justly nationdisturbing purposes are the bottom of their deserved ruin.
(2.) For the land: "The everlasting mountains," etc., those strong, firm, lasting mountains of Canaan, not like the mountains of sand in the desert where the people were, but to continue firm to the world's end, as both the words here used, d[æ and µl;w[O , "perpetuity" and "everlasting," do in
118
the Scripture frequently signify. Now, these are said to be scattered, and to bow, because of the destruction of the inhabitants of those lasting hills, being many of them high and mighty ones, (<041203>Numbers 12:33.) like perpetual mountains; they being given in possession to the sons of Israel, even
"the chief things of the ancient mountains, and the precious things of the lasting hills," <053315>Deuteronomy 33:15.
Observation 10. God takes an exact foreview of his people's portion and inheritance.
Like a careful father, he knows beforehand what he intends to bestow upon them. He views it, measures it, prepares it to the utmost bounds. They shall not have a hair's breadth which he hath not allotted them, nor want the least jot of their designed portion.
Use. Learn to be contented with your lot. He is wise also who took a view of it, and measured it, and found it just commensurate to your good: -- had he known that a foot's breadth more had been needful, you would have had it. Had he seen it good, you had had no thorns in your lands, no afflictions in your lives. O how careful, how solicitous are many of God's people! how full of desires! -- Oh, that it were with me thus or thus! Possess your souls in patience; as you cannot add to, no more shall any take from your proportion. He took the measure of your wants and his own supplies long since. That which be hath measured out he will cut off for you. He knows how to suit all his children.
Observation 11. It is dangerous encroaching, for any of the sons of men, upon God's people's portion, lot, privileges, or inheritance.
God hath measured it out for them, and he will look that they enjoy it. Shall men remove his bounds and land-marks, f117 and be free? will it be safe trespassing upon the lands of the Almighty? will it be easy and cheap? will he not plead his action with power, -- especially seeing he hath given them their portion? If he hath given Seir to Edom, what doth he vexing and wasting Jacob? Shall they not possess what the Lord their God gives them to possess? <071124>Judges 11:24. He hath cautioned all the world, kings and others, in this kind, "Touch not mine anointed, do my prophets no harm," <19A514>Psalm 105:14,15. Touch them not, nor any thing that is
119
theirs: harm them not in any thing I bestow on them. They have nothing but what their Father gives them, and Christ hath bought for them. Will a tender father, think you, contentedly look on, and see a slave snatch away his children's bread? If a man hath engaged himself to give a jewel to a dear friend, will he take it patiently to have an enemy come and snatch it away before his face? God is engaged to his people for all their enjoyments, and will he quietly suffer himself to be robbed, and his people spoiled? Shall others dwell quietly in the land which he hath measured for his own?
Use 1. See whence the great destructions of people and nations in these latter ages have come. Is it not for touching these forbidden things? The holy vessels of the temple at Jerusalem ruined Babylon. Is not the wasting of the western nations at this day from hence, that they have served the whore to deck herself with the spoils of the spouse? helped to trim her with the portion of God's people, taking away their liberties, ordinances, privileges, lives, to lay at her feet? Doubtless God is pleading with all these kingdoms for their encroaching. They who will not let him be at peace with his, shall have little quiet of their own. The eagle that stole a coal from the altar fired her nest I know how this hath been abused to countenance the holding of Babylonish wedges. God will preserve to his people his own allowance, not Rome's supplement. This nation hath yet itching fingers, and a hankering mind after the inheritance of God's people. Let them take heed; he hath knocked off their hands a hundred times, and sent them away with bloody fingers. O that we were wise, that we be not quite consumed! Of you I hope better things, and such as accompany salvation; yet give me leave to cautionate you a little.
(1.) As to privileges and liberties of this life. Their liberties and estates are not as other men's, but more exactly measured for their good, and sanctified to them in the blood of Christ. If in these things God hath called you to the defense and protection of his, he will expect a real account, You had better give away a kingdom that belongs to others, than the least of that which God hath made for his saints. Think not any thing small which God accounts worthy to bestow on his. If he hath meted out liberty for them, and you give them slavery, you will have a sad reckoning.
(2.) In point of ordinances, and Christ-purchased privileges. Here it is dangerous encroaching indeed. f118 God exactly measured Canaan, because
120
it was to be the seat of a national church, If you love your lives, if you love your souls, be tender on this point. Here if you meddle with that which belongs not unto you, were you kings, all your glory would be laid in the dust, 2<142618> Chronicles 26:18. Woe to them who cut short the saints of God in the least jot of what he hath allotted to them in spirituals! Is it for any of you, O ye sons of men! to measure out God's children's portion, long since bequeathed them by Christ? Let them alone with what is given them. If God call Israel out of Egypt to serve him, shall Pharaoh assign who, and how they shall go, -- first men only, then all, without their cattle? "Nay," says Moses, "we will go as God calls," <021026>Exodus 10:26.
Was not one main end of the late tumults to rob God's people of their privileges, -- to bring them again under the yoke of superstition What God brake in war, do not think he will prosper in peace. If you desire to thrive, do not the same, nor any thing like it. Take they any thing of yours that belongs to Caesar, the civil magistrate, restrain them, keep them within bounds; but if they take only what Christ hath given them, -- O touch them not, harm them not! The heap is provided for them, let them take for themselves. Think it not strange that every one should gather his own manna. The Lord forbid that I should ever see the magistrates of England taking away liberties, privileges, ordinances, or ways of worship, from them to whom the Almighty hath made a free grant of them!
(3.) If in taking what God hath measured out for them, they should not all comply with you in the manner and measure of what they take, do them no harm, impoverish not their families, banish them not, slay them not. Alas! f119 your judgments, were you kings and emperors, is not a rule to them. They must be tried by their own faith. Are their souls, think you, more precious to you than themselves? You say they take amiss; -- they say, No, and appeal to the Word. f120 Should you now smite them? Speak, blood; is that the way of Jesus Christ? Should it be as you affirm, you would be puzzled for your warrant. To run when you are not sent, surely in this case is not safe. But what if it should prove, in the close, that they have followed divine directions? Do you not then fight against God, wound Jesus Christ, and prosecute him as an evil-doer? I know the usual colors, the common pleas, that are used for the instigation of authority to the contrary. They are the very same, and no other, that have slain the saints of God this twelve hundred years. Arguments for persecution are
121
dyed in the blood of Christians for a long season; -- ever since the dragon gave his power to the false prophet, they have all died as heretics and schismatics. Suppose you saw in one view all the blood of the witnesses of Christ, which had been let out of their veins by vain pretenses, -- that you heard in one noise the doleful cry of all pastorless churches, dying martyrs, harborless children of parents inheriting the promise, wildernesswandering saints, dungeoned believers, wrested out by pretended zeal to peace and truth; -- and perhaps it may make your spirits tender as to this point.
Use 2. See the warrantableness of our contests for God's people's rights. It was Jephthah's only argument against the encroaching Ammonites, <071101>Judges 11:1. By God's assistance they would possess what the Lord their God should give them. If a grant from heaven will not make a firm title, I know not what will. Being called by lawful authority, certainly there is not a more glorious employment than to serve the Lord in helping to uphold the portion he hath given his people. If your hearts be upright, and it is the liberties, the privileges of God's saints, conveyed from the Father, purchased by Christ, you contend for, -- go on and prosper, the Lord is with you.
Observation 12. The works and labors of God's people are transacted for them in heaven, before they once undertake them.
The Israelites were now going to Canaan: God doth their work for them beforehand; they did but go up and take possession. Joshua and Caleb tell the people, not only that their enemies' defense was departed from them, but that they were but bread for them, <041409>Numbers 14:9, -- not corn that might be prepared, but bread, ground, made up, baked, ready to eat. Their work was done in heaven. "Known unto God are all his works from the beginning of the world," <441518>Acts 15:18. All that is done here below, is but the writing of a visible copy, for the sons of men to read, out of the eternal lines of his own purpose.
Use. Up and be doing, you that are about the work of the Lord. Your enemies are bread ready to be eaten and yield you refreshment. Do you think if our armies had not walked in a trodden path, they could have made such journeys as they have done of late? Had not God marched before them, and traced out their way from Kent to Essex, from Wales to the
122
north, their carcasses had long ere this been cast into the field. Their work was done in heaven before they began it. God was gone over the mulberrytrees, 2<100524> Samuel 5:24. The work might have been done by children, though he was pleased to employ such worthy instruments. They see, I doubt not, their own nothingness in his all-sufficiency. Go on, then; but with this caution, search by all ways and means to find the footsteps of the mighty God going before you.
The trembling condition of the oppressing nations round about, when God appeared so gloriously for his people, is held out, verse 7.
Verse 7. "I saw the tents of Cushan in affliction: the curtains of the land of Midian did tremble."
You have here three things considerable.
1. The mention of two nations, enemies of the church: Cushan and Midian.
2. The state and condition of those nations: the tents of the one in affliction, and the curtains of the other in trembling.
3. The view the prophet had of this, -- I saw it, saith he: "I saw," etc.
1. For the first; -- these two nations, Cushan and Midian, were the neighboring people to the Israelites, being in the wilderness when God did such great things for them.
(1.) Cushan; that is, the tent-dwelling Arabians on the south side, towards Ethiopia, -- being, as the Ethiopians, of the posterity of Cush (thence called Cushan), the eldest son of scoffing Ham, <011006>Genesis 10:6; enemies and opposers of the church (doubtless) all the way down from their profane ancestors. f121 These now beheld the Israelites going to root out their allies and kindred, the Amorites of Canaan, the posterity of Canaan, the younger brother of their progenitor Cush, <011006>Genesis 10:6.
(2.) Midian was a people inhabiting the east side of Jordan, on the borders of Moab; so called from their forefather, Midian, the son of Abraham by Keturah, <012502>Genesis 25:2. These obtained a temporal blessing for a season, from the love borne to their faithful progenitor. In the days of Jacob they were great merchants, <013728>Genesis 37:28. At this time, in less than four
123
hundred years, they were so multiplied, that they had five kings of their nation, <043108>Numbers 31:8. Some knowledge of the true God was retained, as it should seem, until now, amongst some of them, being received by tradition from their fathers. Moses' father-in-law was a priest of this country, <020215>Exodus 2:15,16, -- not altogether unacquainted with Jehovah, Exodus18:1, -- and was himself, or his son, persuaded to take up his portion in Canaan, <041029>Numbers 10:29,30. But for the generality of the nation, being not heirs of the promise, they were fallen off to superstition and idolatry. Exceeding enemies they were to the people in the wilderness, vexing them with their wiles, and provoking them to abominations, that the Lord might consume them, <042518>Numbers 25:18. None so vile enemies to the church as superstitious apostates. These two nations then set out all manner of opposers; -- gross idolaters, as Cushan; and superstitious, envious apostates, as Midian.
2. Their state and condition severally.
(1.) "The tents of Cushan" were in affliction; the tents, the Arabian Ethiopians of Cush, dwelling in tents, the habitation for the inhabitant, by a hypallage. They were "in affliction, under vanity, under iniquity, the place of vanity," so variously are the words rendered, ^w,a; tjTæ æ, "under affliction, vanity, or iniquity." Sin and the punishment of it are frequently in the Scripture of the same name, so near is the relation. ^wa, ; is properly and most usually iniquity; but that it is here taken for the consequent of it, -- a consuming, perplexed, vexed condition, -- can be no doubt. The Cushanites, then, were in affliction, full of anguish, fear, dread, vexation, to see what would be the issue of those great and mighty things which God was doing in their borders for his people: f122 -- afflicted with Israel's happiness and their own fears; as is the condition of all wicked oppressors.
(2.) "The curtains of the land of Midian," for the Midianites dwelling in curtained tabernacles, by the same figure as before. They trembled, -- ^WzG]r]yi, "moved themselves, were moved;" that is, shaken with fear and trembling, as though they were ready to run from the appearance of the mighty God with his people. The story of it you have in the Book of Numbers, (<042501>Numbers 25:1, 31:1.) as it was prophetically foretold by Moses concerning other nations, <021514>Exodus 15:14-16,
124
"The people shall hear, and be afraid: sorrow shall take hold on the inhabitants of Palestine. Then the dukes of Edom shall be amazed; the mighty men of Moab," etc.
God filled those nations with anguish, sorrow, and amazement, at the protection he granted his people.
3. The prophet's view of all this: "I saw" it, or "I see" it. Though it were eight hundred and seventy years before, supposing him to prophesy about the end of Josiah or beginning of Jehoiakim, yet, taking it under the consideration of faith, he makes it present to his view.
Faith looketh backwards and forwards, -- to what God hath done, and to what he hath promised to do. Abraham saw the day of Christ, so many ages after, because he found it by faith in the promise. Habakkuk saw the terrors of Cushan and Midian so many days before, because faith found it recorded among the works of God, to support itself in seeking the like mercies to be renewed. So that this is the sum of this verse: "O Lord, faith makes it evident, and presents it before my view, how in former days, when thou wast doing great things for thy people, thou filledst all thine and their enemies with fear, vexation, trembling, and astonishment."
Observation 13. Faith gives a present subsistence to forepast works as recorded, and future mercies as promised, to support the soul in an evil day.
I have made the doctrine, by analogy, look both ways, though the words of the text look but one.
The apostle tells us, that "faith is the substance of things hoped for, the evidence of things not seen," <581101>Hebrews 11:1.
1. "Of things hoped for." It looks forward to the promises, and so gives the substance of them in present possession, confirming our minds and hearts, that they may have a subsistence, as it were, within us, though not actually made out unto us.
2. It is "the evidence of things not seen." It extends itself not only to things promised, but, taking for its object the whole word of God, it makes evident and present things that are past also. The faith commended, verse 3, is of things long since done, -- even the "making of the things that are
125
seen of the things that do not appear." "Abraham saw my day," saith our Savior, <430856>John 8:56. He saw it as Habakkuk saw the tents of Cushan in affection; -- faith made it present to him; all the ages between him and his promised seed were as nothing to his keen-sighted faith. Hence the apostle puts the mercies of the promise all in one form and rank, as already wrought, though some of them were enjoyed, and some of them in this life cannot be, <450830>Romans 8:30, "Whom he hath justified, them he hath glorified:" he hath done it for them already, because he hath made them believe it, and that gives it a present subsistence in their spirit. And for forepast works, they are still mentioned by the saints as if they had been done in their days, before their eyes. Elisha calls up to remembrance a former miracle, to the effecting the like, 2<120214> Kings 2:14.
There be three things in the past or future mercies which faith makes present to the soul, giving, in the substance of them, --
(1.) Their love;
(2.) Their consolation;
(3.) Their use and benefit.
(1.) The love of them. The love that was in former works, and the love that is in promised mercies, that faith draws out, and really makes ours. The love of every recorded deliverance is given to us by faith. It looks into the good-will, the free grace, the loving-kindness of God, in every work that ever he did for his, and cries, Yet this is mine: -- this is the kernel of that blessing, and this is mine; for the same good-will, the same kindness he hath towards me also. Were the same outward actings needful, I should have them also. The free love of every mercy is faith's proper object. It makes all Joshua's great victories present to every one of us. The promise that had the love and grace in it, which ran through them all, is given him, <060105>Joshua 1:5, "I will be with thee, I will not fail thee, nor forsake thee." Now the apostle tells us that the truth and love of this promise is ours, <580408>Hebrews 4:8. Faith may, doth assure itself, that what good-will soever was in all the great mercies which Joshua received upon that promise, is all ours. All the good-will and choice love of, "I will never leave thee nor forsake thee," is mine and thine, if we are believers. He that hath this present, hath all Joshua's victories present. The very glory of the saints in
126
heaven is ours in the love of it. We enjoy that love which gave them glory, and will crown us also in due time.
(2.) In their comforts and refreshments: "Thou gavest leviathan to be meat to the people in the wilderness," <197414>Psalm 74:14. They fed their souls full of the sweetness of that mercy, the destruction of their oppressing tyrant; we chew the cud upon the blessings of former ages. Who hath not, with joy, delight, and raised affections, gone over the old preservations of the church in former years? How does David run them over with admiration, closing every stop with, "His mercy endureth for ever!" <19D601P> salm 136:1. And for things, to come, as yet in the promise only, -- whether general to the whole church, as the calling of the Jews, the coming in of the fullness of the Gentiles, the breaking out of light, beauty, and glory upon the churches and saints, the confusion of nations not subjecting themselves to the standard of the gospel, etc., -- or in particular, farther assurance of love than at present enjoyed, nearer communion with Father and Son, being with Christ, freed from misery and corruption, dwelling with God for ever; -- how does faith act over these and the like things in the heart, leaving a savor and relish of their sweetness continually upon the soul? O how sweet are the things of the world to come unto poor believers! Christ leads the soul by faith, not only into the chambers of present enjoyed loves, but also into the fore-prepared everlasting mansions in his Father's house. Thus it gives poor mortal creatures a sweet relish of eternal joys; -- brings heaven into a dungeon, glory into a prison, a crown into a cottage, Christ into a slaughter-house. And this arises, --
[1.] From the nature of faith. Though it do not make the thing believed to be (the act cannot create its own object), yet applying it, it makes it the believer's. It is the bond of union between the soul and the thing promised. He that believes in Christ, by that believing receives Christ, <430112>John 1:12; -- he becomes his. It is a grace uniting its subject and object, -- the person believing and the thing believed. There needs no ascending into heaven, or descending; the word of faith makes all things nigh, even within us, <451006>Romans 10:6-8. Some glasses will present things at a great distance very near; faith looking through the glass of the gospel, makes the most remote mercies to be not only in a close distance, but in union. It "is the subsistence of things hoped for;" -- that which they have not in themselves, it gives them, -- in the full-assured minds of believers.
127
[2.] From the intendment of all mercies. They are for every believer. All things are theirs, -- "world, life, death, things present, things to come," 1<460322> Corinthians 3:22. All promises being made to every believer, and all mercies being the fruit of these promises, they must all belong to every believer. Now, if all these should be kept from us, at that distance wherein they fail in their accomplishment in respect of time, what would they avail us? God, therefore, hath appointed that they shall have a real, though not a natural presence and subsistence at all times, to all believers.
Use 1. See hence what use you make of past mercies, deliverances, blessings, with promised incomings; -- carry them about you by faith, that you may use them at need. "Where is the LORD God of Elijah?" "Awake, awake, O arm of the Lord!" etc. "I saw the tents of Cushan." Take store mercies along with you in every trial. Use them, or they will grow rusty, and not pass in heaven. Learn to eat leviathan many years after his death. Forget not your perils; -- scatter not away your treasure; -- be rich in a heap of mercies, -- faith will make you so. The love, the comfort, the benefit, of all former and future blessings are yours, if you know how to use them. Oh, how have we lost our mercies in every hedge and ditch! Have none of us skill to lay up the last eminent deliverance against a rainy day?
Use 2. Learn how to make the poorest and most afflicted condition comfortable and full of joy. Store thy cottage, thy sick-bed, by faith, with all sorts of mercies; they are the richest furniture in the world. Gather up what is already cast out, and fetch the rest from heaven. Bring the firstfruits of glory into thy bosom. See the Jews called, -- the residue of opposers subdued, the gospel exalted, -- Christ enthroned, all thy sins pardoned, -- corruption conquered, -- glory enjoyed. Roll thyself in those golden streams every day. Let faith fetch in new and old; -- ancient mercies for thy supportment, everlasting mercies for thy consolation. He that hath faith, hath all things.
Observation 14. God's dealing with his enemies in the season of his church's deliverance is of especial consideration.
"I saw the tents," etc. So did the Israelites behold the Egyptians dead on the shore, <021430>Exodus 14:30,31.
128
"The heathen raged, the kingdoms were moved: he uttered his voice, the earth melted. The LORD of hosts is with us; the God of Jacob is our refuge. Selah. Come, behold the works of the LORD, what desolations he hath made in the earth," <194606>Psalm 46:6-8.
The enemies' undertaking, verse 6, -- God's protection to his people, verse 7, -- a view of the adversaries' desolation, verse 8, -- are all orderly held out.
The Lord tells Moses that he will harden the heart of Pharaoh, that he might show his power; to this very end, that it might be considered, and told to one another, <021002>Exodus 10:2,3. How many psalms have we, that are taken up in setting forth God's breaking, yoking, befooling, terrifying his adversaries at such a season! The remembrance of the slaughter of the firstborn of Egypt was an ingredient in the chiefest ordinance the ancient church enjoyed, Exodus 12:The reasons of this are, --
1. Much of the greatness and intenseness of God's love to his own is seen in his enemies' ruin, <234303>Isaiah 43:3,4, "I gave Egypt for thy ransom, Ethiopia and Seba for thee. Since thou wast precious in my sight, thou hast been honorable, and I have loved thee; therefore will I give men for thee, and people for thy life." When God gives such mighty kingdoms for a small handful, it appears they are precious to him: "Whosoever shall gather together against thee, shall fall for thy sake," <235415>Isaiah 54:15. When God will maintain a quarrel with all the world, -- swear that he will never have peace with Amalek until he be consumed, -- break nations, kings, and kingdoms, -- stretch out his hand in judgment round about, -- and all to save, preserve, prosper, protect a small handful; -- surely he hath endeared affections for them. In the days wherein we live, can we look and see wise men befooled, mighty warriors vanquished, men of might become as children, their persons slain and trodden down in the field, -- can we but cry, "Lord, what are we, and what is our house, that thou shouldst do such things for us?" A serious view of what God hath done in this nation of late, -- what armies he hath destroyed, what strongholds demolished, what proud, haughty spirits defeated, what consultations made vain, -- is enough to make us admire the riches of his love all our days. We may know what esteem a man sets upon a jewel, by the price he gives for it. Surely God values them for whom he hath given the honors, the parts, the
129
polities, the lives of so many tall cedars, as of late he hath done. The loving-kindness of God to his church is seen, as in a glass, in the blood of their persecutors.
2. The manifestestation of God's sovereignty, power, and justice, is as dear to him as the manifestation of his mercy. The properties he lays out in destruction are equally glorious with those he lays out in preservation. In the proclamation of his glorious name he omits them not, <023406>Exodus 34:6, 7. In these he triumpheth gloriously when he hath overthrown the horse and his rider in the sea, <021501>Exodus 15:1.
Use. Let not our eyes in the late deliverance be always on the light side of the work, our own mercies; -- the dark side of terror and judgment is not without its glory. The folly that was in their counsels, the amazement that was in their armies, the trembling that accompanied all their undertakings, the tympanous products of all their endeavors, do all cry out, "Digitus Dei est hic." Had not God showed infinite wisdom, they had not been so abundantly foolish: had not he been infinite in power, the many thousands of enemies had not been so weak.
In the late engagement in this country, when God stirred us up, with some others in these parts, to make some opposition to the enemy gathering at Chelmsford, what were, think you, the workings of God's providences against them? How came it to pass that we were not swallowed up by them? For, --
1. They were desirous to ruin us, if we may judge their desires to answer their interest; or their expressions, with the language of their friends round about us, to answer their desires.
2. They were able to do it. They had from the beginning, and so all along, near as many thousands as we had hundreds; -- of them very many old, experienced soldiers; with us not three men that had ever seen any fighting.
3. They were resolved to do it. Witness their own confessions, and frequent declarations of their purposes, whilst the business was in agitation.
4. They were provoked to it. For the first and only considerable opposition was made to them in this place; -- first, By hindering their assistance from Colchester; which how much they valued, witness the senseless letter they
130
would have forced the committee to subscribe, to persuade us not to disturb their levies there; -- secondly, Suppressing and discouraging all those affected to them and their designs in these parts of the country; restraining some, disarming others, awing all; -- thirdly, Hastening the coming of the army, lest their friends should suffer; -- fourthly, Encouraging their coming, by declaring that they had friends here: by which, and the like, they were abundantly provoked.
5. That they were also invited to it, though by persons somewhat inconsiderable, with promises of a full party of friends to assist them, which they might have had, and a rich booty from their enemies to support them, which they might have found, is too apparent.
Now, being thus advantaged, thus encouraged, thus provoked and resolved, why did they not attempt it, why did they not accomplish their desires? Is it not worth the while to consider how they were restrained? (<012006>Genesis 20:6; <197610>Psalm 76:10.) Was not much of God's wisdom seen in mixing a spirit of giddiness and error in the midst of them, that they knew not well how to determine, nor at all to execute their determinations? Was not his power seen in causing experienced soldiers, as they were, with their multitudes, to be afraid of a poor handful of unskillful men, running together because they were afraid to abide in their houses? Was not his justice exalted in keeping them only for the pit which they had digged for others? Doubtless the hand of God was lifted up. O that we could all learn righteousness, peculiarly amongst ourselves of this place! Is there nothing of God to be discerned in the vexations, birthless consultations, and devices of our observers? -- nothing of power in their restraint? -- nothing of wisdom in the self-punishment of their anxious thoughts? -- nothing of goodness, that after so long waiting for advantage, they begin themselves to think that neither divination nor enchantment will prevail?
Observation 15. The measuring out of God's people's portion .fills Cushan with affliction and Midian with trembling.
Their eye is evil, because God is good. Israel's increase is Pharaoh's trouble, <020110>Exodus 1:10. When Nehemiah comes to build the walls of Jerusalem, it grieved the enemy exceedingly "that there was come a man to seek the welfare of the children of Israel," <160210>Nehemiah 2:10. This is the season of that dispensation which you have mentioned, <236513>Isaiah 65:13-15,
131
"Thus saith the Lord GOD, Behold, my servants shall eat, but ye shall be hungry: behold, my servants shall drink, but ye shall be thirsty: behold, my servants shall rejoice, but ye shall be ashamed: behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit. And ye shall," etc.
The reasons of this are taken, --
1. From their envy;
2. From their carnal fear; -- the two principles whereby they are acted in reference to the saints of God.
1. Their envy. They have a devouring envy at them, f123 which at length shall shame them and consume them, <232611>Isaiah 26:11. They are of their father the devil, and he (through envy) was a "murderer from the beginning," <430844>John 8:44. The portion God measureth out unto his people is in distinguishing mercies, differencing blessings, -- in such things as the world hath not, giveth not. Now, this is that which envy takes for its proper object. That others should have enjoyments above them, beyond them, this envious men cannot bear. God accepts Abel, not Cain; presently Cain is wroth, and his countenance falls, <010406>Genesis 4:6. Jacob gets the blessing, and this fills the heart of Esan with murderous revenge, <012741>Genesis 27:41. Upon all God's appearances with the apostles, how were the Jews cut to the heart, vexed, perplexed! God gives distinguishing mercies to his people, such protections, such deliverances; -- this Cushan and Midian cannot bear.
2. Their carnal fear. They have all of them that conclusion in their breasts which Haman's wise men and wife made to him, <170613>Esther 6:13. If they begin to fall before the seed of the Jews, utter ruin will follow. When God begins to own his people, as them in the <440524>Acts 5:24, "they doubt whereunto this will grow;" -- their hearts tell them secretly they are usurpers of all they have, and when God owns any, they instantly fear lest for their sakes they should be called to account. When a distinction begins to be made in ordinances, privileges, deliverances, protections, evidently given to some peculiar ones, they tremble within that they are set apart for no good. This picking and choosing of men by the Lord, <190403>Psalm 4:3, they
132
cannot bear with. Such mighty works attend the Israelites! what, thinks Midian, will be the end of this? It is true, their pride calls on them to act openly more of their malice than their fear; but yet this lies at the bottom, like a boasting Atheist's nightly thoughts. f124 The chief priests and Pharisees having gotten the apostles before them, -- what big words they use to countenance the business! "Who gave you this power?" <440407>Acts 4:7. But when they are by themselves, they cry, "What shall we do?" and, "Whereunto will this grow?" This lies at the bottom with many at this day; -- though they boast, and lift up their mouth to heaven, their hearts do tremble as an aspen leaf.
Use. Learn not to be troubled at the great tumultuating which is amongst many against the ways of God at this day. God is measuring out his children's portion, giving them their bread in season, viewing for them the lot of their inheritance. Men of the world, profane Cushanites, superstitious, apostatical Midianites, will not, cannot be quiet. Vexed they are, envious, and afraid, and will act according to those principles. Cushanites see religion owned, Midianites theirs disclaimed, and both are alike provoked. The Lord convert them, or rebuke them; or the one will have the armies, the other their wiles. Only judge not their hearts by the outward appearance always. They seem gallant to you; -- indeed they are frighted, galled, vexed. I have seen a galled horse, under dressing, leap and curvet as though it had been out of mettle and spirit, when indeed it was pain and smart that made him do it. They pretend to despise us, when they envy us. They look like contemners, but are tremblers. Be not troubled at their outward appearance, they have inward anguish; -- they bite others, but are lashed themselves.
Observation 16. The season of the church's deliverance being come, Cushan and Midian must wax vain, and perish.
That there is such a season, I told you before. When four hundred and thirty years are expired, Egypt must be destroyed, the Amorites rooted out, and all the nations round made to tremble. When seventy years of captivity expire, Babylon must be ruined, and the Chaldean monarchy quite wasted, that the Jews may return. The church being to be delivered, Haman must be hanged. This you have fully set out, <660612>Revelation 6:12-17. It is the fall of heathenish tyranny, by the prevailing of the gospel, which
133
you have there described. Rome and Constantinople, Pope and Turk, are preserved for a day and an hour wherein they shall fall, and be no more. If the season of enjoying ordinances and privileges be come to this nation, that the tabernacle of God will be here amongst men; woe be to Cushanites! woe be to Midianites! -- open opposers, and secret apostates. They shall not be able to be quiet, nor to prevail; God will not let them rest, nor obtain their purposes. The story of Haman must be acted over again; their hearts shall be stirred up to their own ruin, <662008>Revelation 20:8. This is the frame of perishing Babylonians in the day of Zion's restoration. The reasons are: --
1. Because at the deliverance of his people, God will plead with their enemies for their oppressions.
"It is the day of the LORD'S vengeance, the year of recompenses for the controversy of Zion," <233408>Isaiah 34:8.
It is the vengeance of the Lord and his temple that lights upon them in that day, <245028>Jeremiah 50:28.
"The violence done to me and my flesh be upon Babylon, shall the inhabitant of Zion say; and, My blood upon the inhabitants of Chaldea, shall Jerusalem say," <245135>Jeremiah 51:35.
In this day great Babylon must come into remembrance, <661619>Revelation 16:19,20.
2. The discerning trial that shall and doth come along with the church's vindication, will cut off all superfluous-false professors, so that they also shall perish, <390302>Malachi 3:2,3. Christ comes with a fan, to send away the chaff in the wings of the wind. Have we not seen this end of many zealots?
3. The Amorites live in Canaan, and must be removed. Oppressors and hypocrites enjoy many rites of the church, which must be taken from them. Rome and her adherents shall not have so much left as the name or title, appearance or show of a church. The outward court, which they have trodden down and defiled, shall be quite left out in the measuring of the temple, <661102>Revelation 11:2.
Use. Bring this observation home to the first from this verse, and it will give you the use of it: proceed we to the next verse.
134
Verse 8. "Was the LORD displeased against the rivers? was thine anger against the rivers? was thy wrath against the sea, that thou didst ride upon thine horses, and thy chariots of salvation?"
"Was the Lord displeased?" hr;j; "kindled," did he burn? -- that is, in wrath. Heat is a great ingredient in the commotion of anger in us, here alluded to, or because the effects of anger are so often compared to fire. "Against the rivers" or floods? Again: "Was thine anger?" ÚP,aæ "thy nose or face, or thine anger," ãaæ signifies both. The face f125 is the seat of anger's appearance: fury comes up into the face. "Was thine anger, thy troubling anger" (so the word) "against the sea," -- the Red sea, through which thy people passed; "that thou didst ride upon thy horses, and thy chariots of salvation?" or, "thy chariots were salvation, -- `currus salutares,' thy safety-bringing chariots."
The words are an admiring expostulation about the mighty works of the Lord for his people, upon the sea, rivers, and inanimate creatures.
1. The rivers: -- Jordan and its driving back is doubtless especially intended. The Lord showed his power in disturbing that ancient river in his course, and making his streams run backward. The story of it you have Joshua 3:15,16. The people being to enter into Canaan, the Lord divides the waters of that river, making them beneath to sink away, and those above to stand on a heap. This the prophet magnifies, <19B405>Psalm 114:5, "What ailed thee, O Jordan, that thou wast driven back?" What marvellous, powerful, disturbing thing is happened to thee, that, contrary to thy ancient natural course, thy streams should be frighted, and run back to the springs from whence they came?
2. The sea: -- that is, the Red sea, which, in like manner, was divided, <021421>Exodus 14:21; which the prophet also admires in the fore-cited psalm: "The sea saw it, and fled. What ailed thee, O thou sea, that thou fleddest?" What strong, mighty impression of power was on thee, that the multitudes of thy waters should be parted, and thy channel discovered dry to the bottom?
3. "That thou didst ride upon thine horses, and thy chariots of salvation" This you have again, verse 15, "Thou didst walk through the sea with thine horses." These were those clouds and winds which the Lord sent
135
before the Israelites, to the sea and Jordan, to drive them back. "He maketh the clouds his chariot, and walketh upon the wings of the wind," <19A403P> salm 104:3. So <191810>Psalm 18:10, "He did fly upon the wings of the wind." After the manner of men, God is represented as a mighty conqueror, riding before his armies and making way for them. The power and majesty of God was with and upon those clouds and winds which went before his people, to part those mighty waters, that they might pass dry; and therefore they are called his saving chariots, because by them his people were delivered. Or by horses and chariots here you may understand the angels, who are the host of God. <196817>Psalm 68:17, "The chariots of God are twenty thousand, even thousands of angels." They have appeared as horses and chariots of fire, 2<120617> Kings 6:17. And their ministry, no doubt, the Lord used in these mighty works of drying rivers and dividing seas. Either way, the glorious power and majesty of God, in his delivering instruments, is set forth.
Thus the words severally; -- now jointly.
This admiring interrogation includes a negation. "Was the LORD kindled against the rivers? was thy face against the rivers," etc. Was it that the deep had offended the Most High, that, by thine angels, winds, and clouds, thou didst so disturb the floods in their ancient course, and madest naked their hidden channels, until the hoary deep cried out for fear, and lifted up his aged hands to the Almighty, as it were, for pity? verse 10. No, surely, no such thing. All those keep the order by thee unto them appointed; it was all for the salvation and deliverance of thy people. God was not angry with Jordan when he drove it back, nor with the sea when he divided it; but all was effected for Israel's deliverance.
Observation 17. The very senseless creatures are, as it were, sensible of the wrath and power of the Almighty.
Effects of anger being in and upon the deep, "he utters his voice, and lifts up his hands on high," verse 10. God often in the Scripture sets forth his power and majesty by the trembling of heaven and the shaking of the earth, the vanishing of mountains and the bowing of perpetual hills, the professed humble subjection of the most eminent parts of the creation. The sea shall fly, as afraid; the rocks, as weak, rend and crumble; the
136
heavens be darkened; the mountains skip like rams, and the little hills like young sheep, <19B404>Psalm 114:4.
Tre>mei d j o]rh, kai< pelwr> iov Buqov< zalas> shv, kwj|re>wn u[yov meg> a, O{ tan ejpeble>yh| gorgon< o]mma despo>tou.
Aesch. apud Justin., Apol. 2.
"The earth shook, the heavens dropped at the presence of God," <196308>Psalm 63:8. The almighty Creator holds the whole frame of the building in his own hand, and makes what portion he pleaseth, and when he pleaseth, to tremble, consume, and vanish before him. Though many things are not capable of sense and reason, yet he will make them do such things as sense and reason should prompt the whole subjected creation unto, to teach that part their duty who were endued therewith. A servant is beat, to make a child learn his duty.
Use. See hence the stoutness of sinful hearts, -- more stubborn than the mountains, more flinty than the rocks, more senseless than the great deep. Friend, art thou stronger than Horeb? yet that trembled at the presence of this mighty God, whom it never had provoked. Are thy lusts like the streams of Jordan? yet they ran back from his chariots of salvation. Are thy corruption? more firmly seated on thy soul than the mountains on their bases? yet they leaped like frighted sheep before that God against whom they had not sinned. And wilt thou, a small handful of sinful dust, that hast ten thousand times provoked the eyes of his glory, not tremble before him, coming on his horses and chariots of salvation, -- his mighty works and powerful word? Shall a lion tremble, and thou not be afraid, who art ready to tremble with a thought of that poor creature? Shall the heavens bow, the deep beg for mercy, and thou be senseless? Shall all creatures quake for the sin of man, and sinful man be secure? Know you not that the time is coming wherein such men will desire the trembling rocks to be a covert to their more affrighted souls?
Observation 18. No creatures, seas nor floods, greater or lesser waters, shall be able to obstruct or hinder God's people's deliverance, when he hath undertaken it.
137
Is the sea against them? it shall be parted. Is Jordan in the way? it shall be driven back. Both sea and Jordan shall tremble before him. Euphrates shall be dried up, to give the kings of the east a passage, <661612>Revelation 16:12. Waters in the Scriptures are sometimes afflictions, sometimes people and nations. Be they seas (kings and princes), or be they rivers (inferior persons), they shall not be able to oppose. God has decked his house, and made it glorious with the spoils of all opposers. There you have the spoils of Pharaoh, gathered up on the shore of the Red sea, and dedicated in the house of God, <021501>Exodus 15:1. There you have all the armor of Sennacherib's mighty host, with the rest of their spoils, hung up to show, 2<143221> Chronicles 32:21. There you have the glory, and throne, and dominion of Nebuchadnezzar, himself being turned into a beast, <270433>Daniel 4:33. There you shall have the carcasses of Gog and Magog, with all their mighty hosts, for coming to encamp against the city of God, <263901>Ezekiel 39:1. There you have the imperial robes of f126 Diocletian and his companion, abdicating them -- selves from the empire for very madness that they could not prevail against the church. Kings of armies shall fly apace; and she that tarries at home shall divide the spoil, <196301>Psalm 63:12. All opposers, though nations and kingdoms, shall perish and be utterly destroyed, <236012>Isaiah 60:12, <661918>Revelation 19:18.
God will not exalt any creature unto a pitch of opposition to himself, or to stand in the way of his workings. The very end of all things, in their several stations, is to be serviceable to his purposes towards his own. Obedience in senseless creatures is natural, even against the course of nature, in the season of deliverance. "Sun, stand thou still upon Gibeon; and thou, Moon, in the valley of Ajalon," <061012>Joshua 10:12. "Who art thou, O great mountain? before Zerubbabel thou shalt become a plain," <380407>Zechariah 4:7. The most mountainous opposers shall be levelled, when the Spirit of God sets in for that purpose. There is a strength in every promise and engagement of God unto his people, that is able to carry the whole frame of heaven and earth before it. If they can believe, all things are possible to them that believe. When the decree is to bring forth the fruit of the promise, it will overturn empires, destroy nations, divide seas, ruin armies, open prisons, break chains and fetters, and bear down all before it; as the wind shut up in the earth will shake the pillars, as it were, of its mighty body, but it will find or make a passage. The least promise of
138
deliverance, if the season thereof be come, though it were shut up under strong and mighty powers, crafty counsels, dungeons, and prisons, like the doors and lasting bars of the earth, the truth and power of God shall make them all to tremble, and give birth to his people's deliverance.
Use 1. Have we seen nothing of this in our days? -- no seas divided? no Jordans driven back? no mountains leveled? no hills made to tremble? Whence, then, was the late confusion of armies? casting down of mighty ones? reviving of dead bones? opening of prison doors? bringing out the captives appointed to be slain? Is it not from hence, that nothing can stand against the breaking out of a promise in its appointed season? "Was the LORD displeased with the rivers?" was his anger against the walls and houses, "that he rode upon his horses, and chariots of salvation?"
Use 2. Let faith be strengthened in an evil time. Poor distressed soul, all the difficulty of thy deliverance lies in thine own bosom! If the streams of thy unbelief within be not stronger than all seas of opposition without, all will be easy. O learn to stand still with quietness, between a host of Egyptians and a raging sea, to see the salvation of God! Be quiet in prison, between your friends' bullets and your enemies' swords; God can, God will, make a way. If it were not more hard with us to believe wonders than it is to the promise to effect wonders for us, they would be no wonders, so daily, so continually, would they be wrought.
Observation 19. God can make use of any of his creatures to be chariots of salvation.
This is the other side of that doctrine which we gathered from verse 5, "Winds and clouds shall obey him." Ravens f127 shall feed Elijah, that will not feed their own young. The sea shall open for Israel, and return upon the Egyptians. And this both in an ordinary way, as <280221>Hosea 2:21,22; and in an extraordinary way, as before. So many creatures as God hath made, so many instruments of good hath he for his people. This is farther confirmed, verse 9.
Verse 9. "Thy bow was made quite naked, according to the oaths of the tribes, even thy word. Selah. Thou didst cleave the earth with rivers."
139
"With nakedness thy bow was made naked." The rest is elliptical, and well supplied in the translation.
The verse hath two parts.
1. A general proposition: "Thy bow was made naked," etc.
2. A particular confirmation of that proposition by instance: "Thou didst cleave the earth with rivers."
1. The proposition holds out two things.
(1.) What God did: "He made his bow quite naked."
(2.) The rule he proceeded by herein: "According to the oaths of the tribes, even his word."
The assertion of this verse is not of some particular act or work, as the former, but a general head or fountain of those particular works which are enumerated in the following verses.
(1.) A bow is a weapon of war, an instrument of death; and being ascribed to God, after the manner of men, holds out his strength, power, might, and efficacy, to do whatever he pleaseth. And this is said to be quite naked. When a man goes about to use his bow, he pulls it out of his quiver, f128 and so makes it naked. The exercising of God's power is the making naked of his bow. This he did in all those wonders wherein he stretched out his hand, in bringing his people into the promised land, here pointed at. And it is said that with nakedness it was made naked, because of those very high dispensations and manifestations of his almighty power. This is the making naked of his bow.
(2.) For the rule of this, it is "the oaths of the tribes;" or as afterward, "his word," -- the oaths of the tribes, that is, the oaths made to them, -- the word he stood engaged to them in. The promise God made by oath unto Abraham, that he would give him the land of Canaan for an inheritance, even to him and his posterity, <011314>Genesis 13:14-17, is here intimated. This promise was often renewed to him and the following patriarchs. Hence it is called oaths, though but the same promise often renewed: and it had the nature of an oath, because it was made a covenant. Now, it was all for the benefit of the several tribes, in respect of actual possession, and was lastly
140
renewed to them, <020317>Exodus 3:17; hence called "the oaths of the tribes," not which they sware to the Lord, but that which the Lord sware to them. So afterward it is called his word, -- "Thy word." This, then, is the purport of this general proposition, "O Lord, according as thou promisedst, and engagedst thyself by covenant to Abraham, Isaac, and Jacob, with their posterity, that thou wouldst give them the land of Canaan to be theirs for an inheritance; so by the dispensation of thy mighty power thou hast fully accomplished it." And this he layeth down for the supportment of faith in a time of trouble.
The words would afford many observations; I shall insist only on one.
Observation 20. The Lord will certainly make good all his promises and engagements to his people, though it cost him the making of his bow quite naked, -- the manifestation of his power in the utmost dispensations thereof.
God's workings are squared to his engagements. This is still the close of all gracious issues of providence, -- God hath done all according "as he promised," <062204>Joshua 22:4; 2<100721> Samuel 7:21. He brought out his people of old with a mighty hand, with temptations, signs, and wonders, and a stretched-out arm; and all because he would keep the oath which he had sworn, and the engagement which he had made to their fathers, <050708>Deuteronomy 7:8. What obstacles soever may lie in the way, he hath done it, he will do it. Take one instance; particular places are too many to be insisted on. It was the purpose of his heart to bring his elect home to himself, from their forlorn condition. This he engageth himself to do, <010315>Genesis 3:15, -- assuring Adam of a recovery from the misery he was involved in by Satan's prevalency. This, surely, is no easy work. If the Lord will have it done, he must lay out all his attributes in the demonstration of them to the uttermost. His wisdom and power must bow their shoulders, as it were, in Christ unto it. He was "the power of God, and the wisdom of God;" ( 1<460124> Corinthians 1:24.) his engaged love must be carried along through so many secret, mysterious marvels, as the angels themselves "desire to look into," ( 1<600112> Peter 1:12.) and shall for ever adore. Though the effecting of it required that which man could not do, and God could not suffer; yet his wisdom will find out a way, that he shall both do it and suffer it who is both God and man. To make good his engagement to
141
his elect, he spared not his only Son: and in him were hid, and by him laid out, "all the treasures of wisdom and knowledge." (<510203>Colossians 2:3.)
Now, this is a precedent of God's proceeding in all other engagements whatsoever. Whatever it cost him, he will spare nothing to make them good to the uttermost. He is our rock, and his work is perfect. A good man, if he want not power, will go through with his serious promises, though he be engaged to his own hurt, <191504>Psalm 15:4. The power of the mighty God is serviceable to his will to the uttermost. He cannot will what he cannot do: his will and power are essentially the same. And his power shall not be wanting to execute what his goodness hath moved him to engage unto for his own glory. The reasons of this are, --
1. <053204>Deuteronomy 32:4, "He is the Rock, his work is perfect; all his ways are judgment: a God of truth, and without iniquity." Here are many attributes of God to make good this one thing, that his work is perfect, -- this autj a>rkeia, self-sufficiency, perfection, righteousness. I will pitch on one, -- he is a God of truth. So he is again called, <193105>Psalm 31:5, and in other places. The truth of God in his promises and engagements requires an accomplishment of them, whatever it cost, what power soever is required thereunto. This the saints make their bottom to seek it: "Where are thy loving-kindnesses, which thou swarest in thy truth," <198949>Psalm 89:49. It is impossible but that should come to pass which thou hast sworn in thy truth. No stronger plea than "Remember the word wherein thou hast caused thy servants to put their trust." Jacob says, he is less than all the mercy and all the truth of God, <013210>Genesis 32:10. He sees God's truth in all his mercy, by causing all things to come to pass which he hath promised him. It is true, some particular promises have their conditions, whose truth consists not in the relation between the word and the thing, unless the condition intercede. But the great condition under the gospel being only the good of them to whom any engagement is made, we may positively lay down, that God's truth requires the accomplishment of every engagement for his people's good, <450828>Romans 8:28. It is neither mountain nor hill, king, kingdom, nor nation, hell nor mortality, nor all combined, that can stand in the way to hinder it, <401618>Matthew 16:18.
2. His people stand in need of all that God hath engaged himself to them for. God's promises are the just measure of his people's wants. Whatever
142
he hath promised, that his people do absolutely want; and whatsoever they want, that he hath promised: -- our wants and his promises are every way commensurate. If thou knowest not what thou standest in need of, search the promises and see: whatever God hath said he will do for thee, that thou hast absolute need should be done. Or if thou art not so well acquainted with the promises, search thine own wants: what thou standest absolutely in need of for thy good, that assuredly God hath promised. If, then, this be the case of engagements, they shall all be made good. Think you, will God let his people want that which they have absolute necessity of? By absolute necessity I mean such as is indispensable, as to their present estate and occasions. That may be of necessity in one generation which is not in another, according to the several employments we are called to. Does God call forth his saints "to execute vengeance upon the heathen, and punishments upon the people; to bind their kings with chains, and their nobles with fetters of iron; to execute upon them the judgment written," as <19E907>Psalm 149:7-9? -- doth he bring them forth to burn the whore, to fight with the beast, and overcome him and his followers? -- it is of indispensable necessity that he give them glorious assistance in their undertakings. They shall be assisted, protected, carried on, though it cost him the making of his bow quite naked. According to the several conditions he calls them to, the several issues of providence which he will have them serve in, so want they his appearance in them, with them, for them; and it shall be present. Let them be assured they are in his way, and then, though some prove false and treacherous, some base and cowardly, -- though many combine and associate themselves against them in many places, in all places, -- though whole kingdoms and mighty armies appear for their ruin, -- be they reviled and clamored by all round about them, -- all is one; help they need, and help they shall have, or God will make his bow quite naked.
Use. 1. This day is this doctrine fulfilled before us. God's bow is made quite naked, according to his word. We are less than all the truth he hath showed unto us. Though great working and mighty power hath been required, such as he hath not shown in our days, nor in the days of our fathers; yet the Lord hath not stood at it, for his word's sake, wherein he hath made us to put our trust. I speak of the general mercies we have received. The surrender of Colchester, the particular celebrated this day,
143
though marching in the rear for time, is for the weight in the van, -- a mercy of the first magnitude. Essex hath seen more power in a three months' recovery than in the protection of six years. That the mouths of men are stopped, and their faces filled with shame, who made it their trade to revile and threaten the saints of God; -- that the adverse strength, which hath lain hid these seven years, should be drawn forth, united, and broken to pieces; -- that the people of God, divided, and naturally exasperated through their abuse of peace, should, by the sword of a common enemy and the help of a common friend, have their wrath abated, their counsels united, and their persons set in a hopeful way of closing or forbearance; -- that God by their own counsels should shut up men, collected from sundry parts to ruin others, in a city with gates and walls, for their own ruin; -- that they should deny peace tendered upon such conditions, because of the exigencies of the time, as might have left them power as well as will for a farther mischief; -- that such salvation should go forth in other parts as that the proceedings here should not be interrupted; -- that the bitter service which men here underwent should ever and anon be sweetened with refreshing tidings from other places, to keep up their spirits in wet, watching, cold, and loss of blood: -- all these, I say, and sundry other such-like things as these, are "the Lord's doing, and marvellous in our eyes."
Especially let us remember how in three things the Lord made his bow quite naked in his late deliverance.
(1.) In leavening the counsels of the enemy with their own folly.
(2.) In ordering all events to his own praise.
(3.) By controlling with his mighty power the issue of all undertakings.
(1.) In leavening their counsels with their own folly. God's f129 power and the efficacy of his providence is not more clearly manifested in any thing than in his effectual working in the debates, ad-vices, consultations, and reasonings of his enemies, compassing his ends by their inventions. When God is in none of the thoughts of men by his fear, he is in them all by his providence. The sun is operative with his heat where he reacheth not with his light, and hath an influence on precious minerals in the depths and dark bottoms of rocks and mountains. The all-piercing providence of God dives
144
into the deep counsels of the hearts of the sons of men, and brings out precious gold from thence, where the gracious light of his countenance shines not at all. Men freely advise, debate, use and improve their own reasons, wisdom, interests, not once casting an eye to the Almighty; and yet all this while do his work more than their own. All the counselings, plottings of Joseph's brethren, -- all the transactions of the Jews, Herod, and Pilate, about the death of Christ, with other the like instances, abundantly prove it. (<014507>Genesis 45:7, 1:20; <440427>Acts 4:27,28.) Take a few instances wherein God "made his bow quite naked" in the counsels of his and our enemies.
In general, they consult to take arms, wherein God had fully appeared against them, -- when, in all probability, their work would have been done without them. Had they not fought, by this time they had been conquerors. One half-year's peace more, -- which we desired on any terms, and they would on no terms bear, -- in all likelihood had set them where they would be. Their work went on, as if they had hired the kingdom to serve them in catching weather. What with some men's folly, others' treachery, all our division, -- had not their own counsels set them on fighting, -- I think we should suddenly base chosen them and theirs to be umpires of our quarrels. God saw when it was time to deal with them. In their undertaking in our own county, I could give sundry instances how God mixed a perverse spirit of folly and error in all their counsels. A part of the magistracy of the county is seized on. Therein their intention towards the residue is clearly discovered; yet not any attempt made to secure them, -- which they might easily have accomplished, -- although they could not but suppose that there were some gentlemen of public and active spirits left that would be industrious in opposition unto them. Was not the Lord in their counsels also, when they suffered a small, inconsiderable party, in a little village within a few miles of them, to grow into such a body as at length they durst not attempt, when they might have broken their whole endeavor with half a hundred of men? Doubtless, of innumerable such things as these we may say, with the prophet, "The princes of Zoan are become fools, the princes of Noph are deceived; they have also seduced" the people, "even they that are the stay of the tribes thereof. The LORD hath mingled a perverse spirit in the midst thereof; and they have caused" the people "to err in every work thereof, as a drunken
145
man staggereth in his vomit," <231913>Isaiah 19:13, 14. Doubtless the wrath of man shall praise the Lord, and the remainder of it will he restrain.
(2.) In ordering all events to his own praise. The timing of the enemies' eruptions in several places is that which fills all hearts with wonder, and all mouths with discourse, in these days. From the first to the last they had their season. Had they come together, to the eyes of flesh the whole nation had been swallowed up in that deluge. In particular, let Essex take notice of the goodness of God. The high thoughts and threats of men, which made us for divers weeks fear a massacre, were not suffered to break out into open hostility until the very next day after their strength was broken, in the neighbor county of Kent; -- as if the Lord should have said, "I have had you in a chain all this while: though you have showed your teeth, you have not devoured; now go out of my chain, -- I have a net ready for you." For the armies coming to our assistance, I cannot see how we needed them many days sooner, or could have wanted them one day longer. Farther, these home-bred eruptions were timely seasoned, to rouse the discontented soldiery and divided nation to be ready to resist the Scottish invasion; -- God also being magnified in this, that in this sweet disposal of events unto his glory, the counsels of many of those in whom we thought we might confide ran totally cross to the appearance of God in his providence. What shall we say to these things? If the Lord be for us, who shall be against us? All these things came forth from the Lord of hosts, who is wonderful in counsel, and excellent in operation, <232829>Isaiah 28:29. Whoso is wise will ponder them, and they shall understand the lovingkindness of the Lord.
(3.) In controlling mighty actions, -- I mean, giving success to his people in all their undertakings. The commander-in-chief of all the forces in this kingdom, since his sitting down before Colchester, was proffered a pass to go beyond the seas for his security. Whence is it that he hath now the necks of his enemies, and hath given any of them their lives at their entreaty? Greater armies than this have been buried under lesser walls. Did not the number of the besieged at first exceed the number of the besiegers? were not their advantages great? their skill in war, amongst men of their own persuasion, famous and renowned? so that the sitting down before it was judged an action meet only for them who could believe they should see the bow of God made quite naked. It had been possible, doubtless, to
146
reason's eye, that many of those fictions wherewith a faction in the great city fed themselves, -- of the many routings, slaughters, and destructions of the army, -- might have been true. Some of them, I say; for some were as childish as hellish. In brief, they associated themselves, and were broken in pieces; -- high walls, towering imaginations, lofty threats, -- all brought down. "So let all thine enemies perish, O LORD: but let them that love him be as the sun when he goeth forth in his might;" and let the land have rest for many years, <070531>Judges 5:31.
Use 2. This will discover unto us the bottom and rise of all God's appearances for his people, -- even the engaging of his own free grace. He doth not "make his bow quite naked," according to their deservings, but his own word; not because they of themselves are better than others, but because he loves them more than others. Were God's assistances suited to our walkings, they would be very uneven; but his good-will is constant; so are our deliverances.
Use 3. Be exhorted to thankfulness; not verbal, f130 but real; not the exultation of carnal affections, but the savory obedience of a sound mind. There are many ingredients in thanksgiving; -- suitable and seasonable obedience to answer the will of God in his mercies is doubtless the crown of all. Look, then, under the enjoyment of blessings in general, to close walking with God in the duties of the covenant, -- and in particular, to the especial work of this your generation, -- and you are in the way to be thankful.
Use 4. Be sedulously careful to prevent that which God hath mightily decried by our late mercies, -- viz., mutual animosities, strife, contention, and violence against one another; f131 I mean, of those that fear his name. God hath interposed in our quarrels from heaven The language of our late deliverance is, Be quiet, "lest a worse thing happen unto you." Our poor brethren of Scotland would not see the hatefullness of their animosities towards their friends, until God suffered that very thing to be the means to deliver them up to the power of their enemies. The weapons they had formed were used against themselves. Let us learn betimes to agree about our pasture, lest the wolves of the wilderness devour us. Persecution and idolatry have ruined all the states of the Christian world.
147
2. Of the assertion we have spoken hitherto: come we now to the particular confirmation of it by instance. "Thou didst cleave the earth with rivers," -- cleave the earth, or make channels in the earth, for waters to flow in.
Another most eminent work of almighty power is here set forth, -- eminent in itself, and eminent in its typical signification. And the same thing being twice done, hath a plural expression, -- " rivers."
(1.) Eminent of itself. The bringing of streams of waters from the rock, for the thirsty people in the wilderness, is that which is here celebrated. Now this the Lord did twice: -- First, <021706>Exodus 17:6, when the people were in Rephidim, in the first year after their coming from Egypt, they fainted in their journeys for want of water, and (according to the wonted custom of that rebellious people) complained with murmuring. So they extorted all their mercies; and therefore they were attended with such sore judgments. Whilst the meat was in their mouths, the plague was on their bones. Mercies extorted by murmurings, unseasoned with loving-kindness, though they may be quails in the mouth, will be plagues in the belly. Let us take heed lest we repine the Almighty into a full harvest and lean soul, <19A615P> salm 106:15. Get and keep mercies in God's way, or there is death in the pot.
Forty years after this, when the first whole evil generation was consumed, the children, who were risen up in their fathers' stead, fall a murmuring for water in the wilderness of Zin, and, with a profligacy of rebellion, wish they had been consumed with others in the former plagues, <042004>Numbers 20:4. Here also the Lord gives them water, and that in abundance, verse 11. Now, of this observe, --
[1.] The places from whence this water marvelously issued. They were rocks that, in all probability, never had spring from the creation of the world. Farther, they are observed to be rocks of flint, <19B408>Psalm 114:8, "Which turned the rock into a standing water, the flint into a fountain of waters:" so <050815>Deuteronomy 8:15. A rock into a pool, and a flint into a stream, is much beyond Samson's riddle of sweetness from the eater.
[2.] The abundance of waters that gushed out, -- waters to satisfy that whole congregation, with all their cattle, consisting of some millions. Yea, and not only they, but all the beasts of that wilderness were refreshed
148
thereby also, <234320>Isaiah 43:20, "The beast of the field shall honor me, the dragon and the owl; because I give waters in the wilderness, rivers in the desert, to give drink to my people, my chosen."
The very worst of the sons of men, dragons and owls, fare the better for God's protecting providence towards his own. f132
And all this was in such abundance, that it was as plentiful as a sea. "He clave the rocks in the wilderness, and gave them drink as out of the great depths. He brought streams also out of the rock, and caused waters to run down like rivers," <197815>Psalm 78:15,16. So also it is celebrated, <234118>Isaiah 41:18, 48:21, <281305>Hosea 13:5, and in many other places. Great deliverances call f or frequent remembrances.
Thus were rivers brought out of the rocks, and with or for these rivers God did cleave the earth; -- that is, either he provided channels for those streams to run in, that they might not be wasted on the surface of that sandy wilderness, but preserved for the use of his people; or else the streams were so great and strong, that they pierced the earth, and parted channels for themselves. Great rivers of water, brought out of flinty rocks, running into prepared channels, to refresh a sinful, thirsty people, in a barren wilderness, I think, is a remarkable mercy.
(2.) As it was eminent in itself, so likewise is it exalted in its typical concernment. Is there nothing but flints in this rock? nothing but water in these streams? nothing but the rod of Moses in the blows given to it? Did the people receive no other refreshment, but only in respect of their bodily thirst? Yes, saith the apostle, "They drank of that spiritual rock which followed them; and that rock was Christ," 1<461004> Corinthians 10:4. Was not this rock a sign of that Rock of Ages on which the church is built? <401618>Matthew 16:18. Did not Moses' smiting hold out his being smitten with the rod of God? <235304>Isaiah 53:4,5. Was not the pouring out of these plentiful streams as the pouring out of his precious blood, in a sea of mercy, abundantly sufficient to refresh the whole fainting church in the wilderness? "Latet Christus in petra;" -- "Here is Christ in this rock." Had Rome had wisdom to build on this Rock, though she had not had an infallibility as she vainly now pretends, she might have had an infallibility (if I may so speak), yea, she had never quite failed. Give me leave to take a few observations from hence. As, --
149
[1.] Sinners must be brought to great extremities, to make them desire the blood of Jesus; -- weary and thirsty, before rock-water come. Thirst is a continually galling pressure. When a soul gaspeth like a parched land, and is as far from self-refreshment as a man from drawing waters out of a flint, then shall the side of Christ be opened to him. You that are full of your lusts, drunk with the world, here is not a drop for you. If you never come into the wilderness, you shall never have rock-water.
[2.] Mercy to a convinced sinner seems ofttimes as remote as rivers from a rock of flint. The truth is, he never came near mercy, who thought not himself far from it. When the Israelites cried, We are ready to die for thirst, then stood they on the ground where rivers were to run.
[3.] Thirsty souls shall want no water, though it be fetched for them out of a rock. Panters after the blood of Jesus shall assuredly have refreshment and pardon, through the most unconquerable difficulties. Though grace and mercy seem to be locked up from them, like water in a flint, -- whence fire is more natural than water; yet God will not strike the rock of his justice and their flinty hearts together, to make hell-fire sparkle about their ears; but with a rod of mercy on Christ, that abundance of water may be drawn out for their refreshment.
[4.] The most eminent temporal blessings, and suitable refreshment (water from a rock for them that are ready to perish), is but an obscure representation of that love of God, and refreshment of souls, which is in the blood of Jesus. Carnal things are exceeding short of spiritual, -- temporal things of eternal.
[5.] The blood of Christ is abundantly sufficient for his whole church to refresh themselves, -- streams, rivers, a whole sea.
These, and the like observations, flowing from the typical relation of the blessing intimated, shall not farther be insisted on; -- one only I shall take from the historical truth.
Observation 21. God sometimes bringeth plentiful deliverances and mercies for his people from beyond the ken of sense and reason; yea, from above the ordinary reach of much precious faith.
150
I mean not what it ought to reach, which is all the omnipotency of God; but what ordinarily it doth, as in this very business it was with Moses. I say, plentiful deliverances, mercies like the waters that gushed out in abundant streams, until the earth was cloven with rivers, -- that the people should not only have a taste and away, but drink abundantly, and leave for the beasts of the field, -- from beyond the ken of sense and reason, by events which a rationally wise man is no more able to look into, than an eye of flesh is able to see water in a flint; or a man probably suppose that divers millions of creatures should be refreshed with waters out of a rock where there was never any spring from the foundation of the world. Now, concerning this, observe, --
1. That God hath done it.
2. That he hath promised he wall yet do it.
3. Why he will so do.
1. He hath done it. I might here tire you with precedents. I could lead you from that mother deliverance, the womb of all others, the redemption that is in the blood of Jesus, down through many dispensations of old and of late, holding out this proposition to the full One shall suffice me; and if some of you cannot help yourselves with another, you are very senseless.
Look upon Peter's deliverance, <441201>Acts 12:1. The night before he was to be slain, he was kept safe in a prison, -- a prison he had neither will nor power to break. He was bound with two chains, beyond his skill to unloose or force asunder. Kept he was by sixteen soldiers, doubtless men of blood and vigilancy, having this to keep them waking, that if Peter escaped with his head, they were to lose theirs. Now, that his deliverance was above sense and reason himself intimates, verse 11, "He hath delivered me from the expectation of the Jews" The wise, subtle Jews, concluded the matter so secure, that, without any doubts or fears, they were in expectation of his execution the next day. That it was also beyond the ready reach of much precious faith, you have an example in those believers who were gathered together in the house of Mary, verse 12, calling her mad who first affirmed it, verse 15, and being astonished when their eyes beheld it, verse 16; -- the whole seeming so impossible to carnal Herod,
151
after its accomplishment, that he slays the keepers as false in their hellish trust; -- a just recompense for trusty villains.
The time would fail me to speak of Isaac, (<012214>Genesis 22:14, 39:1, etc.) and Joseph, Gideon, Noah, Daniel, and Job, -- all precedents worthy your consideration. View them at your leisure; and you will have leisure, if you intend to live by faith.
2. He hath said it. It is a truth abounding in promises and performances. I shall hold out one or two; it will be worth your while to search for others yourselves. He that digs for a mine finds many a piece of gold by the way.
<234114>Isaiah 41:14-16,
"Fear not, thou worm Jacob, and ye few men of Israel. Behold, I will make thee a new sharp thrashing instrument having teeth: thou shalt thrash the mountains, and beat them small, and shalt make the hills as chaff. Thou shalt fan them," etc.
To make a worm a thrashing instrument with teeth, to cause that instrument to beat mountains and hills into chaff, that chaff to be blown away with the wind, that that worm may rejoice in God; -- to advance a small handful of despised ones to the ruin of mountainous empires and kingdoms, until they be broken and scattered to nothing, -- is a mercy that comes from beyond the ken of an ordinary eye. <263703>Ezekiel 37:3, the prophet professeth that the deliverance promised was beyond his apprehension: "Son of man, can these bones live? And I answered, O Lord GOD, thou knowest." The Lord intimates in the following verses that he will provide a means for his church's recovery when it seemeth as remote therefrom as dry bones scattered upon the face of the earth are from a mighty living army. This he calls opening their graves, verses 12,13.
3. The reasons of this are, --
(1.) Because he would have his people wholly wrapt up in his allsufficiency, not to straiten themselves with what their faith can ken in a promise, much less to what their reason can perceive in appearance. In the application of promises to particular trials and extremities, faith oftentimes is exceedingly disturbed, either in respect of persons, or things, or seasons; but when it will wholly swallow up itself in all-sufficiency, the fountain of
152
all promises, there is no place for fear or disputing. Have your souls in spiritual trials never been driven from all your out-works unto this main fort? Hath not all hold of promises in time of trial given place to temptations, until you have fallen down in all-sufficiency, and there found peace? God accounts a flight to the strong tower of his name to be the most excellent valor. This is faith's first, proper, and most immediate object. To particular promises it is drawn out on particular occasions; here is, or should be, its constant abode, <011701>Genesis 17:1. And, indeed, the soul will never be prepared to all the will of God, until its whole complacency be taken up in this sufficiency of the Almighty. Here God delights to have the soul give up itself to a contented losing of all its reasonings, even in the infinite unsearchableness of his goodness and power. Therefore will he sometimes send forth such streams of blessings as can flow from no other fountain, that his may know where to lie down in peace. Here he would have us secure our shallow bottoms in this quiet sea, this infinite ocean, whither neither wind nor storm do once approach. Those blustering temptations which rage at the shore, when we were half at land and half at sea, -- half upon the bottom of our own reason and half upon the ocean of providence, -- reach not at all unto this deep. Oh, if we could in all trials lay ourselves down in these arms of the Almighty, his all-sufficiency in power and goodness! Oh, how much of the haven should we have in our voyage, how much of home in our pilgrimage, -- how much of heaven in this wretched earth! Friends, throw away your staves, break the arm of flesh, lie down here quietly in every dispensation, and you shall see the salvation of God. I could lose myself in setting out of this, wherein I could desire you would lose yourselves in every time of trouble.
"Hast thou not known, hast thou not heard, that the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not, neither is weary? there is no searching of his understanding. He giveth power to the faint; and to them that have no might he increaseth strength. Even the youths shall faint and be weary, and the young men shall utterly fall: but they that wait upon the LORD shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; they shall walk, and not faint," <234028>Isaiah 40:28-31.
153
(2.) To convince the unbelieving world itself of his power, providence, and love to them that put their trust in him, that they may be found to cry,
"Verily there is a reward for the righteous; verily he is a God that judgeth in the earth," <195811>Psalm 58:11.
When the Egyptian magicians see real miracles, beyond all their juggling pretences, they cry out, "This is the finger of God," <020819>Exodus 8:19. Profane Nebuchadnezzar, beholding the deliverance of those three worthies from the fiery furnace, owns them for the "servants of the most high God," <270326>Daniel 3:26. Daniel being preserved in the lions' den, Darius acknowledgeth the power and kingdom of "the living God," <270626>Daniel 6:26. Glorious appearances of God for his people, beyond the reach of reason, wrest from the world amazement or acknowledgment; and in both God is exalted. He will appear in such distresses, as that he win be seen of his very enemies. They shall not be able, with the Philistines, to question whether it be his hand or a chance happened to them, 1<090609> Samuel 6:9; but conclude, with the Egyptians, that fly they must, for God fights for his people, <021425>Exodus 14:25. If God should never give blessings but in such a way as reason might discover their dependence on secondary causes, men would not see his goings, nor acknowledge his operations. But when he mightily makes bare his arm, in events beyond their imaginations, they must vail before him.
Use 1. Consider whether the mercy celebrated this day ought not to be placed in this series of deliverances, brought from beyond the ken of sense and reason, from above the reach of much precious faith. For the latter, I leave it to your own experience; -- to the former let me for the present desire your consideration of these five things.
(1.) By whom you were surprised and put under restraint. Now these were of two sorts:
[1.] The heads and leaders;
[2.] The tumultuous multitude.
[1.] For the first, some of them being dead, and some under durance, I shall not say any thing. "Nullum cum victis certamen, et aethere cassis." I leave the stream from the flint to your own thoughts.
154
[2.] For the multitude, -- an enraged, headless, lawless, godless multitude, gathered out of inns, taverns, alehouses, stables, highways, and the like nurseries of piety and pity. Such as these having got their superiors under their power, governors under their disposal, their restrainers under their restraint, their oppressors, as they thought, under their fury, -- what was it that kept in their fury and their revenge, which upon the like occasions and advantages hath almost always been executed? Search your stories, -- you will not find many that speak of such a deliverance. For a few governors prevailed on unto durance, by a godless rout, in an insurrection, and yet come off in peace and safety, is surely a work of more than ordinary providence.
(2.) Consider the season of your surprisal; -- when all the kingdom was in an uproar, and the arm of flesh almost quite withered as to supply, -- the north invaded, the south full of insurrections, Wales unsubdued, f133 the great city at least suffering men to lift up their hands against us; so that, to the eye of reason, the issue of the whole was, if not lost, yet exceedingly hazardous, and so your captivity endless. Had they gone on, as was probable they would, whether you had this day been brought out to execution, or thrust into a dungeon, or carried up and down as a pageant, I know not; but much better condition, I am sure, rationally you could not expect.
(3.) The end of your surprisal. Amongst others, this was apparently one, to be a reserve for their safety who went on in all ways of ruin. You were kept to preserve them in those ways wherein they perished. Whether could reason reach this or no, that you being in their power, kept on purpose for their rescue if brought to any great strait, with the price of your heads to redeem their own, -- that they should be brought to greater distress than ever any before in this kingdom, and you be delivered, without the least help to them in their need? It was beyond your friends' reason, who could not hope it; -- it was beyond our enemies' reason, who never feared it: if you believed it, you have the comfort of it.
(4.) The refusal of granting an exchange for such persons as they accounted more considerable than yourselves, and whose enlargement might have advantaged the cause they professed to maintain exceedingly more than your restraint, -- what doth it but proclaim your intended ruin?
155
This was the way of deliverance which for a long season reason chiefly rested on, the main pillar of all its building; -- which, when it was cut in two, what could be seen in it but desolation.
(5.) The straits you were at length reduced to, between your enemies' swords and your friends' bullets, which, intended for your deliverance, without the safeguard of Providence might have been your ruin, piercing more than once the house wherein you were. Surely it was, then, an eminent work of faith, to "stand still, and see the salvation of God."
The many passages of Providence, evidently working for your preservation, which I have received from some of yourselves, I willingly pass over. What I have already said is sufficient to declare that to reason's eye you were as dead bones upon the earth. For our parts, who were endangered spectators at the best, we were but in the prophet's frame; and to any question about your enlargement, could answer only, The Lord alone knows. And now, behold, the Lord hath chosen you out to be examples of his loving-kindness, in fetching mercy for you from beyond the ken of reason; yea, from above the reach of much precious faith. He hath brought water for you out of the flint. Reckon your deliverance under this head of operations, and I hope you will not be unthankful.
Use 2. You that have received so great mercy, we that have seen it, and all who have heard the doctrine confirmed, let us learn to live by faith Live above all things that are seen; subject them to the cross of Christ. Measure your condition by your interest in God's all-sufficiency. Do not in distress calculate what such and such things can effect; but what God hath promised. Reckon upon that, for it shall come to pass. If you could get but this one thing by all your sufferings and dangers, to trust the Lord to the utmost extent of his promises, it would prove a blessed captivity. All carnal fears would then be conquered, all sinful compliances with wicked men removed, etc.
Use 3. Be exhorted to great thankfulness, you that have been made partakers of great deliverances. In great distresses very nature prompts the sons of men to great promises. You have heard the ridiculous story of him who in a storm at sea promised to dedicate a wax candle to the blessed Virgin as big as the mast of his ship, which he was resolved when he came on shore to pay with one of twelve in the pound! Let not the moral of that
156
fable be found in any of yore Come not short of any of your engagements. No greater discovery of a hypocritical frame, than to flatter the Lord in trouble, and to decline upon deliverance, in cold blood. The Lord of heaven give you strength to make good all your resolutions: -- as private persons, in all godliness and honesty, following hard after God in every known way of his; -- as magistrates, in justice, equity, and faithful serving the kingdom of Christ. Especially, let them never beg in vain for help at your hands, who did not beg help in vain for you at the hands of God.
Use 4. Consider, if there be so much sweetness in a temporal deliverance, oh! what excellency is there in that eternal redemption which we have in the blood of Jesus! If we rejoice for being delivered from them who could have killed the body, what unspeakable rejoicing is there in that mercy whereby we are freed from the wrath to come.' Let this possess your thoughts, let this fill your souls, -- let this be your haven from all former storms. And here strike I sail, in this to abide with you and all the saints of God forever.
157
SERMON 3.
RIGHTEOUS ZEAL ENCOURAGED
BY
DIVINE PROTECTION:
WITH
A Discourse About Toleration, And The Duty Of The Civil Magistrate About Religion, Thereunto Annexed.
PREFATORY NOTE.
The following sermon was preached before the House of Commons on January 31, 1648, which had been appointed as a day of solemn humiliation in connection with the event of the preceding day, -- the decapitation of Charles I. Accordingly, no sermon of Owen has excited keener discussion. Because he consented to preach in these circumstances, he is held to have connived at a great crime, and actually invested it with the sanctions of religion. In the opinion of Dr. M'Crie (see "Miscellaneous Writings," p. 501), his conduct in this instance was "the greatest blot on his public life," and both his text and the title of his sermon could not fail to be interpreted as encouragement to those who had been accessory to the destruction of the unhappy monarch. On the other hand, some, like Mr. Orme, urge that Owen preached by command; that no sentiment of the sermon can be construed as approval of the regicide; and that the very passages (see paragraph at the foot of p. 134 and on p. 136) adduced in proof that Owen concurred in it, indicate his desire to keep free and aloof from the expression of any positive opinion on the subject. A bolder line of defense has been instituted, according to which Owen, like Milton, might have regarded the death of Charles as only the appropriate penalty for a long career of violence and duplicity, during which he had made the blood of the best subjects in the realm to flow like water; and that our
158
author, in preaching on this occasion, might have acted under a sense of duty, while discharging a task solemn and painful certainly, but still a task to which he might feel himself bound by higher considerations than mere regard to the authority which enjoined it. The argument to this effect is stated with great point and ability in his "Life," etc., volume 1, p. 40. This much is clear, that after the Restoration he was never called to account for his public appearance on this occasion by a government whose measures of vindictive retaliation against the Puritans are notorious. Asty's explanation of the fact has obvious weight: --
"His discourse was so modest and inoffensive, that his friends could make no just exception, nor his enemies take an advantage of his words another day." -- Memoirs, p. 8.
The only public expression of displeasure at this sermon was given in 1683, about a month before the grave closed over its author. In the school quadrangle of the University, -- not too rich in honors to repudiate without serious loss the luster shed upon it from the name of its great Puritan Vice-Chancellor, -- a document containing some positions, extracted from the sermon and denounced as pernicious and damnable, was publicly burned. He suffered in good company; for propositions from the works of Knox, Buchanan, Baxter, and others, were condemned in the same decree, and committed to the same flames. Some reparation for the insult offered in this mean revenge was made, too late to soothe his feelings, had he needed solace under the affront, but tending so far to rescue his memory from unjust reproach, when, in 1710, by an order from the House of Lords, the Oxford decree was burned by the hands of the common hangman.
It is strange, that the appendix to a sermon preached, as some think, in the very consummation of license and misrule, should be an earnest and able pleading for toleration, in a tone of calmness and moderation rare at any time in controversy, and especially rare in the controversies of that stormy age.
The entire body of the Independents have been blamed for consenting to the death of Charles I., because Owen, the chief ornament of their denomination, was called, in such critical and delicate circumstances, to preach before the House of Commons. Mr. Orme successfully disproves
159
the justice of the charge. Whatever offense Owen may thus have committed, to visit it upon the religious body with which he generally acted, is in accordance neither with the principles of justice nor the facts of history. -- ED.
Die Mercurii, 31 Januarii 1648. ORDERED by the COMMONS assembled in Parliament, That Mr. Allen do give the thanks of this House to Mr. Owen for the great pains he took in his sermon preached before the House this day at Margaret's, Westminster; and that he be desired to print his sermon at large; wherein he is to have the like privilege of printing it as others in the like kind usually have had.
HEN. SCOBELL, Cler. Parl. Dom. Com.
160
TO THE RIGHT HONORABLE
THE COMMONS OF ENGLAND,
ASSEMBLED IN PARLIAMENT.
Sirs,
IT hath always suited the wisdom of God to do great things in difficult seasons. He sets up walls in troublous times, <270925>Daniel 9:25. His builders must hold swords and spears, as well as instruments of labor, <160416>Nehemiah 4:16. Yea, while sin continueth in its course here (which began in heaven, and, having contemporized with the earth, shall live forever in hell), great works for God will cause great troubles amongst men. The holy, harmless Reconciler of heaven and earth bids us expect the sword to attend his undertakings for and way of making peace, <401034>Matthew 10:34. All the waves in the world arise to their height and roaring from the confronting of the breath of God's Spirit and the vapors of men's corruptions. Hence seasons receive their degrees of difficulty according to the greatness and weight of the works which in them God will accomplish. To their worth and excellency is man's opposition proportioned. This the instruments of his glory in this generation shall continually find true, to their present trouble and future comfort.
As the days approach for the delivery of the decree, to the shaking of heaven and earth, f134 and all the powers of the world, to make way for the establishment of that kingdom which shall not be given to another people (the great expectation of the saints of the Most High before the consummation of all); so tumults, troubles, vexations, and disquietness, must certainly grow and increase among the sons of men.
A dead woman (says the proverb) will not be carried out of her house under four men. Much less will living men of wisdom and power be easily and quietly dispossessed of that share and interest in the things of Christ which long-continued usurpation hath deluded them into an imagination of being their own inheritance. This, then, being shortly to be effected, and the scale being ready to turn against the man of sin, notwithstanding his
161
balancing it, in opposition to the witness of Jesus, with the weight and poise of earthly power; no wonder if heaven, earth, sea, and dry land, be shaken, in their giving place to the things that cannot be moved. God Almighty having called you forth, right honorable, at his entrance to the rolling up of the nation's heavens like a scroll, (<233404>Isaiah 34:4,5.) to serve him in your generation in the high places of Armageddon, (<661616>Revelation 16:16.) you shall be sure not to want experience of that opposition which is raised against the great work of the Lord, which generally swells most against the visible instruments thereof.
And would to God you had only the devoted sons of Babel to contend withal, -- that the men of this shaking earth were your only antagonists, -- that the malignity of the dragon's tail had had no influence on the stars of heaven, to prevail with them to fight in their courses against you! (<661204>Revelation 12:4.) But "jacta est alea," -- the providence of God must be served, according to the discovery made of his own unchangeable will, and not the mutable interests and passions of the sons of men. For verily
"the Lord of hosts hath purposed to pollute the pride of all glory, and to bring into contempt all the honorable of the earth," <232309>Isaiah 23:9.
The contradictions of sinners against all that walk in the paths of righteousness and peace, with the supportment which their spirits may receive (as being promised) who pursue those ways, notwithstanding those contradictions, are in part discovered in the ensuing sermon. The foundation of that whole transaction of things which is therein held out, in reference to the present dispensations of Providence, -- being nothing but an entrance into the unraveling of the whole web of iniquity, interwoven of civil and ecclesiastical tyranny, in opposition to the kingdom of the Lord Jesus, -- I chose not to mention. Neither shall I at present add any thing thereabout, but only my desire that it may be eyed as the granted basis of the following discourse. Only, by your very favorable acceptation of the making out those thoughts, -- which were the hasty conception, and, like Jonah's gourd, the child of a night or two (which, with prayer for a rooting in the hearts of them to whom they were delivered, had certainly withered in their own leaves, had they not received warmth and moisture from your commands in general, and the particular desires of many of you, to give
162
them a life of a few days longer), -- I am encouraged to the annexing of a few lines, as a free-will offering to attend the following product of obedience.
Now, this shall not be as to the opposition which you do and shall yet farther meet withal; but as to the causes, real or pretended, which are held forth as the bottom of that contradiction wherewith on every side you are encompassed.
The things in reference whereunto your procedence is laden with such criminations as these sad days of recompense have found to be comets portending no less than blood, are first civil, then religious.
For the first, as their being beyond the bounds of my calling gives them sanctuary from being called forth to my consideration; so neither have I the least thoughts with Absalom of a more orderly carrying on of affairs, might my desires have any influence into their disposal. Waiting at the throne of grace, that those whom God hath intrusted with, and enabled for, the transaction of these things, may be directed and supported in their employment, is the utmost of my undertaking herein.
For the other, or religious things, the general interest I have in them as a Christian, being improved by the superadded title of a minister of the gospel (though unworthy the one name and the other), gives me not only such boldness as accrueth from enjoyed favor, but also such a right as will support me to plead concerning them before the most impartial judicature.
And this I shall do (as I said before) merely in reference to those criminations which are laid by conjectural presumptions on your honorable assembly, and made a cause of much of that opposition and contradiction you meet withal. Now, in particular, it is the toleration of all religions, or invented ways of worship, -- wherein your constitutions are confidently antedated in many places of the nation; the thing itself, withal, being held out as the most enormous apprehension, and desperate endeavor, for the destruction of truth and godliness, that ever entered the thoughts of men professing the one and the other. The contest hereabout being "adhuc sub judice," and there being no doubt but that the whole matter, commonly phrased as above, hath (like other things) sinful and dangerous extremes, I deemed it not amiss to endeavor the pouring a little cold water upon the
163
common flames which are kindled in the breasts of men about this thing. And who knows whether the words of a weak nothing may not, by the power of the Fountain of beings, give some light into the determination and establishment of a thing of so great concernment and consequence as this is generally conceived to be? What is in this my weak undertaking of the Lord, I shall beg of him that it may be received; -- what is of myself, I beg of you that it may be pardoned. That God Almighty would give you to prove all things that come unto you in his way, and to hold fast that which is good, granting you unconquerable assistance in constant perseverance, is the prayer of,
Your devoted Servant In our dearest Lord, JOHN OWEN. COGGESHALL, Feb. 38.
164
SERMON 3.
RIGHTEOUS ZEAL ENCOURAGED BY DIVINE PROTECTION.
"Let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall; and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee, and to deliver thee, saith the Lord." -- <241519>Jeremiah 15:19,20.
The words of my text having a full dependence upon, and flowing out from, the main subject-matter of the whole chapter, I must of necessity take a view thereof, and hold out unto you the mind of God contained therein, before I enter upon the part thereof chiefly intended. And this I shall do with very brief observations, that I may not anticipate myself from a full opening and application of the words of my text.
And this the rather are my thoughts led unto, because the whole transaction of things between the Lord and a stubbornly sinful nation, exceedingly accommodated to the carrying on of the controversy he is now pleading with that wherein we live, is set out (as we say) to the life therein.
Of the whole chapter there be these five parts: --
First, The denunciation of fearful wasting, destroying judgments against Judah and Jerusalem, verse 3, and so on to verse 10.
Secondly, The procuring, deserving cause of these overwhelming calamities, verses 4 and 6.
Thirdly, The inevitableness of these judgments, and the inexorableness of the Lord as to the accomplishment of all the evils denounced, verse 1.
165
Fourthly, The state and condition of the prophet, with the frame and deportment of his spirit under those bitter dispensations of Providence, verse 10, and 15-18.
Fifthly, The answer and appearance of God unto him upon the making out of his complaint, verses 11-14, and 19-21.
My text lieth in the last part, but yet with such dependence on the former as enforceth to a consideration of them.
First. There is the denunciation of fearful wasting, destroying judgments, to sinful Jerusalem, verse 2, and so onwards, with some interposed ejaculations concerning her inevitable ruin, as verses 5, 6.
Here's death, sword, famine, captivity, verse 2; -- banishment, verse 4; -- unpitied desolation, verse 5; -- redoubled destruction, bereaving, fanning, spoiling, etc., verses 6-9. That universal devastation of the whole people which came upon them in the Babylonish captivity is the thing here intended, -- the means of its accomplishment by particular plagues and judgments, in their several kinds (for the greater dread and terror), being at large annumerated, -- the faithfulness of God, also, being made hereby to shine more clear in the dispersion of that people; -- doing not only for the main what before he had threatened, but in particular executing the judgments recorded, <422124>Luke 21:24, etc.; <052815>Deuteronomy 28:15-57, -- fulfilling hereby what he had devised, accomplishing the word he had commanded in the days of old, <250217>Lamentations 2:17.
That which hence I shall observe is only from the variety of these particulars, which are held out as the means of the intended desolation.
Observation. God's treasures of wrath against a sinful people have sundry and various issues for the accomplishment of the appointed end.
When God walks contrary to a people, it is not always in one path; he hath seven ways to do it, and will do it seven times, <032624>Leviticus 26:24. He strikes not always with one weapon, nor in one place. As there is with him poiki>lh ca>riv, "manifold and various grace," 1<600410> Peter 4:10, -- love and compassion making out itself in choice variety, suited to our manifold indigencies; so there is ojrgh< teqhsaurismen> h, <450205>Romans 2:5, -- stored,
166
treasured wrath, suiting itself in its flowings out to the provocations of stubborn sinners.
The first emblem of God's wrath against man was a "flaming sword turning itself every way," <010324>Genesis 3:24. Not only in one or two, but in all their paths he meeteth them with his flaming sword. As a wild beast in a net, (<235120>Isaiah 51:20.) so are sinners under inexorable judgments; the more they strive, the more they are enwrapped and entangled; they shuffle themselves from under one calamity, and fall into another:
"As if a man did flee from a lion, and a bear met him; or went into the house, and leaned his hand on the wall, and a serpent bit him," <300519>Amos 5:19.
Oh! remove this one plague, saith Pharaoh. (<021017>Exodus 10:17.) If he can escape from under this pressure, he thinks he shall be free; -- but when he fled from the lion, still the bear met him; and when he went into the house, the serpent bit him. And as the flaming sword turns every way, so God can put it into every thing. To those that cry, Give me a king, God can give him in his anger; and from those that cry, Take him away, he can take him away in his wrath, <281310>Hosea 13:10,11.
Oh, that this might seal up instruction to our own souls! What variety of calamities have we been exercised withal, for sundry years! What Pharaohlike spirits have we had under them! Oh, that we were delivered this once, and then all were well! How do we spend all our thoughts to extricate ourselves from our present pressures! If this hedge, this pit were passed, we should have smooth ground to walk on; -- not considering that God can fill our safest paths with snares and serpents. Give us peace, give us wealth, -- give us as we were, with our own, in quietness. Poor creatures! suppose all these desires were in sincerity, and not, as with the most they are, fair colors of foul and bloody designs; yet if peace were, and wealth were, and former things were, and God were not, what would it avail you? Cannot he poison your peace, and canker your wealth? and when you were escaped out of the field from the lion and the bear, appoint a serpent to bite you, leaning upon the walls of your own house? In vain do you seek to stop the streams, while the fountains are open; turn yourselves whither you will, bring yourselves into what condition you can, nothing but peace and reconciliation with the God of all these judgments can give
167
you rest in the day of visitation. You see what variety of plagues are in his hand. Changing of condition will do no more to the avoiding of them, than a sick man's turning himself from one side of the bed to another; during his turning, he forgets his pain by striving to move, -- being laid down again, he finds his condition the same as before.
This is the first thing, -- we are under various judgments, from which by ourselves there is no deliverance.
Secondly. The second thing here expressed is, the procuring cause of these various judgments, set down, verse 4, "Because of Manasseh, son of Hezekiah king of Judah, for that which he did in Jerusalem."
The sins of Manasseh filled the ephah of Judah's wickedness, and caused the talent of lead to be laid on the mouth thereof. (<380507>Zechariah 5:7,8.) Oftentimes in the relation of his story doth the Holy Ghost emphatically express this, that for his sin Judah should be destroyed, 2<122111> Kings 21:11. Yea, when they had a little reviving under Josiah, and the bowels of the Lord began to work in compassion towards them; yet, as it were remembering the provocation of this Manasseh, he recalls his thoughts of mercy, 2<122326> Kings 23:26,27. The deposing of divine and human things is oftentimes very opposite. f135 God himself proceeds with them in a diverse dispensation. In the spiritual body the members offend, and the Head is punished: "The iniquity of us all did meet on him," <235301>Isaiah 53:1. In the civil politic body the head offends, and the members rue it: Manasseh sins, and Judah must go captive.
Three things present themselves for the vindication of the equity of God's righteous judgments, in the recompensing the sins of the king upon the people.
1. The concurrence and influence of the people's power into their rule and government: they that set him up may justly be called to answer for his miscarriage. The Lord himself had before made the sole bottom of that political administration to be their own wills: "If thou wilt have a king, after the manner of the nations," <051714>Deuteronomy 17:14; 1<090807> Samuel 8:7. Though for particulars, himself (according to his supreme sovereignty) placed in many [appointed many of the kings], by peculiar exemption; otherwise his providence was served by their plenary consent, or by such
168
dispensation of things as you have related, 1<111621> Kings 16:21,22, "Then were the people of Israel divided into two parts: half of the people followed Tibni, the son of Ginath, to make him king; and half followed Omri. But the people that followed Omri prevailed against the people that followed Tibni; so Tibni died, and Omri reigned." Now, they who place men in authority to be God's vicegerents, do undertake to God for their deportment in that authority, and therefore may justly bear the sad effects of their sinful miscarriages.
2. Because, for fear of Manasseh's cruelty, or to flatter him in his tyranny for their own advantage, the greatest part of the people had apostatized from the ways and worship of Hezekiah, to comply with him in his sin; as at another time "they willingly walked after the commandment," <280511>Hosea 5:11. And this is plainly expressed, 2<122109> Kings 21:9, "Manasseh seduced the people to do more evil than the nations." When kings turn seducers, they seldom want good store of followers, Now, if the blind lead the blind, both will, and both justly may, fall into the ditch. When kings command unrighteous things, and people suit them with willing compliance, none doubts but the destruction of them both is just and righteous See verse 6 of this chapter.
3. Because the people, by virtue of their retained sovereignty, did not restrain him in his provoking ways So Zuinglius, Artic. 42, "Qui non verst, cum potest, jubet." When Saul would have put Jonathan to death, the people would not suffer him so to do, but delivered Jonathan, that be died not, 1<091445> Samuel 14:45. When David proposed the reducing of the ark, his speech to the people was, "If it seem good unto you, let us send abroad to our brethren everywhere, that they may gather themselves to us: and all the congregation said that they would do so: because the thing was fight in the eyes of all the people," 1<131302> Chronicles 13:2, 4. So they bargain with Rehoboam about their subjection, upon condition of a moderate rule, 1 Kings. 12:1. By virtue of which power, also, they delivered Jeremiah from the prophets and priests that would have put him to death, <242616>Jeremiah 26:16. And on this ground might they justly feed on the fruit of their own neglected duty. See Bilson on Obed., part 3, page 271.
Be it thus, or otherwise, by what way soever the people had their interest therein, certain it is, that for the sins of Manasseh, one way or other made
169
their own, they were destroyed. And therefore, these things being written for our example, it cannot but be of great concernment to us to know what were those sins which wrapped up the people of God in irrevocable destruction Now, these the Holy Ghost fully manifesteth in the story of the life and reign of this Manasseh, and they may all be reduced unto two chief heads.
(1.) False worship or superstition: "He built high places, made altars for Baal, and a grove, as did Ahab," 2<122103> Kings 21:3.
(2.) Cruelty: "He shed innocent blood very much, till he had filled Jerusalem with blood from one end of it to another," verse 16.
Whether this cruelty be to be ascribed to his tyranny in civil affairs, and so the blood shed is called innocent because not of malefactors; or to his persecution in subordination to his false worship, instituted as before (as the pope and his adherents have devoured whole nations "in ordine ad spiritualia"), is not apparent; but this is from hence and other places most evident, that superstition and persecution, will-worship and tyranny, are inseparable concomitants. f136
Nebuchadnezzar sets up his great image, and the next news you hear, the saints are in the furnace, <270320>Daniel 3:20. You seldom see a fabric of humaninvented worship, but either the foundation or top-stone is laid in the blood of God's people. "The wisdom" (religion, or way of worship)
"that is from above is first pure, then peaceable, gentle, easy to be entreated, full of mercy and good fruits, without partiality, and without hypocrisy," <590317>James 3:17;
-- when the other is "earthly, sensual, devilish, bringing along envying, strife, confusion, and every evil work," verse 16. Persecution and blood is the genuine product of all invented worship. I might from hence name and pursue other observations, but I shall only name one, and proceed.
Observation. When false worship, with injustice by cruelty, have possessed the governors of a nation, and wrapped in the consent of the greatest part of the people who have been acquainted with the mind of God; that people and nation, without unprecedented mercy, is obnoxious to remediless ruin.
170
Those two are the Bel and dragon that, what by their actings, what by their deservings, have swallowed that ocean of blood which has flowed from the veins of millions slain upon the face of the earth. Give me the number of the witnesses of Jesus whose souls under the altar cry for revenge against their false worshipping murderers (<660609>Revelation 6:9, 10.) and the tale of them whose lives have been sacrificed to the insatiable ambition and tyranny of blood-thirsty potentates, with the issues of God's just vengeance on the sons of men for compliance in these two things; and you will have gathered in the whole harvest of blood, leaving but a few straggling gleanings upon other occasions. And if these things have been found in England, and the present administration with sincere humiliation do not run across to unravel this close-woven web of destruction, all thoughts of recovery will quickly be too late. And thus far sin and providence drive on a parallel
Thirdly. The inevitableness of the desolation threatened, and the inexorableness of God in the execution of it, verse 1, is the third thing considerable: "Though Moses and Samuel stood before me, yet my mind could not be toward this people."
Should I insist upon this, it would draw me out unto Scripture evidences of a nation's travelling in sin beyond the line of God's patience, and so not to be exempted from ruin; but, instead thereof, I shall make it a part of my daily supplications, that they may be to our enemies, if God's enemies, and the interpretation of them to those that hate us.
In brief, the words contain an impossible supposition, and yet a negation of the thing for whose sake it is supposed. Moses and Samuel were men who, in the days of their flesh, offered up strong supplications, and averted many imminent judgments from a sinful people. As if the Lord should say, All that I can do, in such a case as this, I would grant at the intercession of Moses and Samuel, or others interceding in their spirit and zeal; but now the state of things is come to that pass, the time of treaty being expired, the black flag hung out, and the "decree having brought forth," <360202>Zephaniah 2:2, that, upon their utmost entreaty, it cannot, it shall not, be reversed.
171
Observation. There is a time when sin grows ripe for ruin: "For three transgressions, and for four, the Lord will not turn away the iniquity of a people," Amos 1:9.
When the sin of the Amorites hath filled the cup of vengeance, they must drink it, <011516>Genesis 15:16. England, under several administrations of civil government, hath fallen twice, yea thrice, into nation-destroying sins. Providence hath once more given it another bottom; if you should stumble (which the Lord avert) at the same block of impiety and cruelty, there is not another sifting to be made, to reserve any grains from the ground. I doubt not but our three transgressions, and four, will end in total desolation. The Lord be your guide; -- poor England lieth at stake.
Observation. The greatest difficulty that lieth in bringing of total destruction upon a sinful people, is in the interposition of Moses and Samuel.
If Moses would but have stood out of the gap, and let the Almighty go, he had broken in upon the whole host of Israel, <023209>Exodus 32:9,10. And let it by the way be observed, of the spirit of Samuel, that when the people of God were most exorbitant, he crieth, "As for me, God forbid that I should sin against the Lord in ceasing to pray for you," 1<091223> Samuel 12:23. Scarce answered by those who, if their interest be not served, or at least their reason satisfied, will scarce yield a prayer for, yea, pour out curses against, their choicest deliverers. The Lord lay it not to their charge! For us, seeing that praying deliverers are more prevalent than fighting deliverers (it is, Though Moses and Samuel, not Gideon and Samson, stood before me), as some decay, let us gather strength in the Lord, that he may have never the more rest for their giving over, until he establish mount Zion a praise in the earth.
Fourthly. Come we now to the fourth thing in this chapter, the prophet's state and condition, with the frame and deportment of his heart and spirit under these dispensations. And here we find him expressing two things of himself: --
1. What he found from others, verse 10.
2. What he wrestled withal in his own spirit, verses 15-18.
172
1. What he found from others. He telleth you it was cursing and reproach, etc.: "I have neither lent on usury, nor have men lent to me on usury, yet every one of them doth curse me," verse 10.
Now this return may be considered two ways.
(1.) In itself: "Every one (saith he) of this people doth curse me."
(2.) In reference to his deportment: "I have neither borrowed nor lent on usury, yet they curse me."
(1.) From the first, observe: -- Observation. Instruments of God's greatest works and glory are oftentimes the chiefest objects of a professing people's cursings and revenges.
The return which God's laborers meet withal in this generation is in the number of those things whereof there is none new under the sun. Men that, under God, deliver a kingdom, may have the kingdom's curses for their pains.
When Moses had brought the people of Israel out of bondage, by that wonderful and unparalleled deliverance, being forced to appear with the Lord for the destruction of Korah and his associates, who would have seduced the congregation to its utter ruin, he receives at length this reward of all his travail, labor, and pains, -- all the congregation gathered themselves against him and Aaron, laying murder and sedition to their charge; telling them they had "killed the people of the Lord," <041641>Numbers 16:41, 42; -- a goodly reward for all their travails. If God's works do not suit with the lusts, prejudices, and interests of men, they will labor to give his instruments the devil's wages. Let not upright hearts sink because they meet with thankless men. "Bona agere, et mala pati, Christianorum est." A man may have the blessing of God and the curse of a professing people at the same time. "Behold, I and the children whom God hath given me, are for signs and for wonders in Israel," <230818>Isaiah 8:18. "Cum ab hominibus damnamur, a Deo absolvimur." f137 Man's condemnation and God's absolution do not seldom meet upon the same persons, for the same things. If you labor to do the work of the Lord, pray think it not strange if among men curses be your reward, and detestation your wages.
173
(2.) In reference to the prophet's deportment: "He had neither lent, nor had any lent to him, upon usury." He was free from blame among them, -- had no dealings with them in those things which are usually attended with reproaches; as he shows by an instance in usury, a thing that a long time hath heard very ill.
Observation. Men every way blameless, and to be embraced in their own ways, are oftentimes abhorred and laden with curses for following the Lord in his ways.
"Bonus vir Caius Sejus, sed malus quia Christianus." What precious men should many be, would they let go the work of God in this generation! No advantage against them but in the matter of their God; -- and that is enough to have them to the lions, <270605>Daniel 6:5. He that might be honored for compassing the ends suiting his own worldly interest, and will cheerfully undergo dishonor for going beyond, to suit the design of God, hath surely some impression upon his spirit that is from above.
2. You have the prophet's deportment, and the frame of his spirit during those transactions between the Lord and that sinful people; and this he holds out, in many pathetical complaints, to be fainting, decaying, perplexed, weary of his burden, not knowing how to ease himself, as you may see at large, verses 15-18.
Observation. In dark and difficult dispensations of providence, God's choicest servants are oftentimes ready to faint under the burden of them.
How weary was David when he cried out in such a condition,
"Oh that I had wings like a dove! for then would I fly away, and be at rest," <195506>Psalm 55:6.
Long had he waited for a desired issue of his perplexed state, and had perhaps oftentimes been frustrated of his hope of drawing to a period of his miseries; and now, finding one disappointment to follow on the neck of another, he is weary, and cries, What! nothing but this trouble and confusion still? "Oh that I had wings like a dove!" -- a ship to sail to a foreign nation (or the like), there to be at peace. In the like strait another time, see what a miserable conclusion he draws of all his being exercised
174
under the hand of God; <197213>Psalm 72:13, "Verily I have cleansed my heart in vain, and washed my hands in innocency." And again, <19B611>Psalm 116:11, he saith, in the perturbation of his mind, "All men are liars;" that all the promises, all the encouragements, which in his way he had received from God, should fail of their accomplishment
It is not with them as it was with that wicked king of Israel, who, being disappointed of peace and deliverance in his own time, cries out,
"This evil is of the Lord; what should I wait for the Lord any longer?" 2<120633> Kings 6:33.
The season of deliverance suited not his expectation; therefore he quite throweth off the Lord and his protection: -- not unlike many among ourselves, whose desires and expectations being not satisfied in the closing of our distractions, according to the way which themselves had framed for the Lord to walk in, are ready to cast off his cause, his protection, to comply with the enemies of his name, "Si Deus homini non placuerit, Deus non erit." But it may be observed, that deliverance came not to that people until Jehoram was weary of waiting, and then instantly God gives it in. When God hath tired the patience, of corrupted men, he will speak peace to them that wait for him. Thus it is not with the saints of God; only, being perplexed in their spirits, dark in their apprehensions, and fainting in their strength, they break out ofttimes into passionate complaints (as Jeremiah for a cottage in the wilderness), but yet for the main holding firm to the Lord.
And the reasons of this quailing are, --
(1.) The weakness of faith, when the methods of God's proceedings are unfathomable to our apprehensions. While men see the paths wherein the Lord walketh, they can follow him through some difficulties; but when that is hid from them, though providence so shut up all other ways that it is impossible God should be in them, yet if they cannot discern (so proud are they) how he goeth in that wherein he is, they are ready to faint and give over. God is pleased sometimes to make darkness his pavilion and his secret place.
"A fire devours before him, and it is very tempestuous round about him," <195003>Psalm 50:3.
175
When once God is attended with fire, darkness, and tempest, because we cannot so easily see him, we are ready to leave him. Now, this the Lord usually doth in the execution of his judgments,
"Thy righteousness is like the great mountains; thy judgments are a great deep," <193606>Psalm 36:6.
His righteousness, his kindness, is like a great mountain that is easy to be seen, -- a man cannot overlook it, unless he willfully shut his eyes; but his judgments are like the great deep. Who can look into the bottom of the sea, or know what is done in the depths thereof? God's works in their accomplishment are oftentimes so unsuited to the reasons and apprehensions of men, that very many who have been strong in their desires, and great in expectation of them, upon their bringing forth to light, have quite rejected and opposed them as none of his, because distant from what they had framed to themselves. It is evident from the gospel, that the people of the Jews were full of expectation and longing for the great work of the coming of the Messiah just at the season wherein he came; yet being come, because not accommodated to their pre-imaginations, they rejected him, as having neither form nor comeliness in him to be desired, <235302>Isaiah 53:2. And the prophet Amos telleth many who desired the day of the Lord, that that day should be darkness to them, and not light, <300518>Amos 5:18,20. So in every generation many desirous of the accomplishment of God's work are shaken off from any share therein, by finding it unsuited to their reasons and expectations.
Now, when the Lord is pleased thus to walk in darkness, many not being able to trace him in his dispensations, are ready to lie down and sink under the burden. David seems to profess that he had nothing at such a time to uphold him but this, that God must be there, or nowhere. I had said (saith he) that it was in vain to walk as I do, but that I should have condemned the generation of thy children, <197315>Psalm 73:15. And truly God never leaves us without so much light, but that we may see clearly where he is not; and so, by recounting particulars, we may be rolled where he is, though his goings there be not so clear. Ask if God be in the counsels of men who seek themselves, and in the ways of those who make it their design to ruin the generation of the just. If you find him there, seek no farther; if not, let
176
that give you light to discern where he makes his abode, that you turn not aside to the flocks of others.
(2.) A reducing the works of Providence to inbred rules of their own. But this I cannot pursue.
Be tender toward fainters in difficult seasons. If they leave waiting on the Lord because the evil is of him, -- if they cast in their lot with the portion of the ungodly, -- they will in the end perish in their gainsaying; but as for such as, what for want of light, what for want of faith, sit down and sigh in darkness, be not too hasty in laying farther burdens on them. When first the confederacy was entered into by the Protestant princes in Germany against Charles V., Luther himself for a season was bewildered, and knew not what to do, until, being instructed in the fundamental laws of the empire, he sat down fully in that undertaking, though the Lord gave it not the desired issue. f138 Our Savior Christ asks, if, when he comes, he shall find faith on the earth, <421808>Luke 18:8. It is his coming with the spirit of judgment and burning, a day of trial and visitation, he there speaks of. Now, what faith shall he want which will not be found in that day? Not the faith of adherence to himself for spiritual life and justification, but of actual closing with him in the things he then doth; that shall be rare, -- many shall be staggered and faint in that day.
And thus, by the several heads of this chapter, have I led you through the very state and condition of this nation at this time.
First, Variety of judgments are threatened to us, and incumbent on us; as in the first part. Secondly, Of these, false worship, superstition, tyranny, and cruelty, lie in the bottom, as their procuring causes; which is the second. Thirdly, These, if renewed under your hand, will certainly bring inevitable ruin upon the whole nation; which is the third. Fourthly, All which make many precious hearts, what for want of light, what for want of faith, to fail, and cry out for "the wings of a dove;" which is the fourth.
Fifthly, I come, in the fifth place, to God's direction to you for the future, in this state and condition; which being spread in divers verses, as the Lord gives it to the prophet, I shall meddle with no more of it than is contained in the words which at our entrance I read unto you: "Let them return," etc.
In the words observe four things, --
177
I. God's direction to the prophet, and in him to all that do his work in
such a season as this described: "Let them return to thee; return not thou to them."
II. Their assistance and supportment in pursuance of that direction: "I
will make thee to this people a brasen fenced wall."
III. The opposition, with its success and issue, which in that way
they should meet withal: "They shall fight against thee, but shall not prevail."
IV. Their consolation and success from the presence of the Lord:
"For I am with thee to deliver thee," etc.
I. There is God's direction.
Many difficulties in this troublesome season was the prophet intricated withal. The people would not be prevailed with to come up to the mind of God; -- they continuing in their stubbornness, the Lord would not be prevailed with to avert the threatened desolation. What now shall he do? To stand out against the bulk of the people suits not his earthly interest; -- to couple with them answers not the discharge of his office; -- to wait upon them any longer is fruitless; to give up himself to their ways, comfortless. Hence his complaints, hence his moanings; -- better lie down and sink under the burden, than always to swim against the stream of an unreformable multitude. In this strait the Lord comes in with his direction: "Let them return unto thee," etc. Keep thy station, perform thy duty, comply not with the children of backsliding. But whatever be the issue, if there be any closing wrought, let it be by working them off from their ways of folly. All condescension on thy part, where the work of God is to be done, is in opposition to him. If they return, embrace them freely; if not, do thy duty constantly.
That which is spoken immediately to the prophet, I shall hold out to all, acting in the name and authority of God, in this general proposition: --
Observation. Plausible compliances of men in authority with those against whom they are employed, are treacherous contrivances against the God of heaven, by whom they are employed.
178
If God be so provoked that he curseth him who doth his work negligently, what is he by them that do it treacherously? -- when he gives a sword into the hands of men, and they thrust it into his own bowels, his glory and honor, those things so dear to him? He that is intrusted with it, and dares not do justice on every one that dares do injustice, is afraid of the creature, but makes very bold with the Creator. <202502>Proverbs 25:2, "It is the glory of God to conceal a thing; but the honor of kings is to search out a matter." That which God aimeth to be glorious in, to manifest his attributes by, is the concealing and covering our iniquities in Christ; but if the magistrate will have glory, if he will not bring upon himself dishonor by dishonoring God, he is to search and find out the transgressions with whose cognizance he is intrusted, and to give unto them condign retribution. If the Lord curse them who come not forth to his help against the mighty, <070523>Judges 5:23 -- what is their due who, being called forth by him, do yet help the mighty against him? For a man to take part with the kingdom's enemies, is no small crime; but for a commission-officer to run from them by whom he is commissionated, to take part with the adversary, is death without mercy. Yet have not some in our days arrived at that stupendous impudence, that when, as private persons, they have declaimed against the enemies of the nation, and by that means got themselves into authority, they have made use of that authority to comply with and uphold those by an opposition to whom they got into their authority? which is no less than an atheistical attempt to personate the Almighty, unto such iniquities as without his appearance they dare not own. But "he that justifieth the wicked, and he that condemneth the just, even they both are abomination to the Lord," <201715>Proverbs 17:15; and not only to the Lord, but to good men also: "He that saith to the wicked, Thou art righteous; him shall the people curse, nations shall abhor him," <202424>Proverbs 24:24.
I speak only as to the general (for me, let all particulars find mercy), with a sad remembrance of the late workings of things amongst us, with those vile, sordid compliances, which grew upon the spirits of magistrates and ministers, with those whose garments were dyed with the blood of God's saints and precious ones, -- as formerly they were called, for now these names are become terms of reproach. And would this complying went alone; but pretenses and accusations must be found out against such as follow with them. When they begin to call darkness light, they will ere long
179
call light darkness; by which means our eyes have seen men of their own accord laying down the weapons wherewith at first they fought against opposers, and taking up them which were used against themselves; as hath happened more than once to penmen, both in our own and our neighbor nation.
Now, this revolting from principles of religion and righteousness, to a compliance with any sinful way or person, is a treacherous opposition to the God of heaven. For, --
It cannot be done but by preferring the creature before the Creator, especially in those things which are the proximate causes of deviation.
Two principal causes I have observed of this crooked walking.
(1.) Fear.
(2.) That desire of perishing things which hath a mixture of covetousness and ambition.
The first maketh men waxy what they do against men; the other maketh them weary of doing any thing for God, as whereby their sordid ends are not like to be accomplished.
(1.) Fear. When once magistrates begin to listen after "quid sequitur's," and so to withdraw from doing good for fear of suffering evil, paths of wickedness are quickly returned unto, and the authority of God despised. "Let this man go, and take heed of Caesar," <431912>John 19:12, did more prevail on Pilate's treacherous heart than all the other clamors of the Jews. Yea, was not the whole Sanhedrim swayed to desperate villainy for fear the Romans should come and take away their kingdom? <431148>John 11:48. When men begin once to distrust that God will leave them in the briers, to wrestle it out themselves (for unbelief lieth at the bottom of carnal fear), they quickly turn themselves to contrivances of their own for their own safety, their own prosperity; which commonly is by obliging those unto them by compliances, in an opposition to whom they might oblige the Almighty to their assistance. Surely they conclude he wants either truth or power to support them in his employment.
If a prince should send an ambassador to a foreign state, to treat about peace, or to denounce war; who, when he comes there, distrusting his
180
master's power to make good his undertaking, should comply and wind up his interest with them to whom he was sent, suffering his sovereign's errand to fall to the ground, -- would he not be esteemed as arrant a traitor as ever lived? And yet, though this be clipped coin among men, it is put upon the Lord every day as current.
From this principle of carnal fear and unbelief, -- trembling for a man that shall die, and the son of man that shall be as grass, forgetting the Lord our maker, <235112>Isaiah 51:12, -- are all those prudential follies which exercise the minds of most men in authority, making them, especially in times of difficulties, to regulate and square all their proceedings by what suits their own safety and particular interests, -- counselling, advising, working for themselves, quite forgetting by whom they are intrusted, and whose business they should do.
(2.) A desire of perishing things tempered with covetousness and ambition. Hence was the sparing of the fat cattle and of Agag by Saul, 1<091501> Samuel 15:1.
When those two qualifications close on any, they are diametrically opposed to that frame which of God is required in them, -- viz., "That they should be men fearing God, and hating covetousness." The first will go far, being only a contrivance for safety; but if this latter take hold of any, being a consultation to exalt themselves, it quickly carrieth them beyond all bounds whatsoever. The Lord grant that hereafter there may be no such complaints in this nation, or [that they] may be causeless, as have been heretofore, -- viz., that we have poured out our prayers, jeoparded our lives, wasted our estates, spent our blood, to serve the lusts and compass the designs of ambitious, ungodly men!
The many ways whereby these things intrench upon the spirits of men, to bias them from the paths of the Lord, I shall not insist upon; it is enough that I have touched upon the obvious causes of deviation, and manifested them to be treacheries against the God of all authority.
Use. Be exhorted to beware of relapses, with all their causes and inducements, and to be constant to the way of righteousness; and this I shall hold out unto you in two particulars.
181
1. Labor to recover others, even all that were ever distinguished and called by the name of the Lord, from their late fearful returning to sinful compliances with the enemies of God and the nation. I speak not of men's persons, but of their ways. For three years this people have been eminently sick of the folly of backsliding, and without some special cordial are like to perish in it, as far as I know.
Look upon the estate of this people as they were differenced seven years ago, so for some continuance, and as they are now; and you shall find in how many things we have returned to others, and not one instance to be given of their return to us. That this may be clear, take some particulars.
(1.) In words and expressions; -- those are "index animi." Turn them over, and you may find what is in the whole heart. "Out of the abundance of the heart the mouth speaketh." Now, is not that language, are not those very expressions which filled the mouths of the common adversaries only, grown also terms of reproach upon the tongues of men that suffered sometimes under them, and counted it their honor so to do? Hence that common exprobration, A parliament of saints, an army of saints, and such like derisions of God's ways, -- now plentiful with them who sat sometimes and took sweet counsel with us. Ah! had it not been more for the honor of God that we had kept our station until others had come to us, -- so to have exalted the name and profession of the gospel, -- than that we should so return to them as to join with them in making the paths of Christ a reproach? Had it not been better for us, with Judah, to continue "ruling with God, and to be faithful with the saints," <281112>Hosea 11:12, than to stand in the congregation of the mockers, and to sit in the seat of the scornful? What shall we say, when the saints of God "are as signs and wonders [to be spoken against] in Israel?" <230818>Isaiah 8:18. O that men would remember how they have left their first station, when themselves use those reproaches unto others which for the same cause themselves formerly bare with comfort! It is bitterness to consider how the gospel is scandalized by this woful return of ministers and people, by casting scriptural expressions by way of scorn on those with whom they were sometimes in the like kind companions of contempt. Surely in this we are returned to them, and not they to us.
(2.) In actions, and those, --
182
[1.] Of religion. Not only in opinion, but practice also, are we here under a vile return. We are become the lions, and the very same thoughts [are] entertained by us against others as were exercised towards ourselves. Are not others as unworthy to live upon their native soil in our judgments, as we ourselves in the judgments of them formerly over us? Are not groans for liberty, by the warmth of favor, in a few years hatched into attempts for tyranny? And for practice, what hold hath former superstition, in observing days and times, laid upon the many of the people again! Witness the late solemn superstition, and many things of the like nature.
[2.] For civil things, the closing of so many formerly otherwise engaged with the adverse party in the late rebellion, with the lukewarm deportment of others at the same time, is a sufficient demonstration of it. And may not the Lord justly complain of all this? "What iniquity have you seen in me or my ways, that you are gone far from me, and have walked after vanity, and are become vain?" <240205>Jeremiah 2:5. "Why have you changed your glory for that which doth not profit," verse 11. "Have I been a dry heath or a barren wilderness to you?" Oh, that men should find no more sweetness in following the Lamb under wonderful protections, but that they should thus turn aside into every wilderness! What indignity is this to the ways of God! I could give you many reasons of it; but I have done what I intended, -- a little hinted that we are a returning people, that so you might be exhorted to help for a recovery. And how shall that be?
2. By your own keeping close to the paths of righteousness. If you return not, others will look about again. This breach, this evil is of you; within your own walls was the fountain of our backsliding. Would you be the repairers of breaches, the restorers of paths for men to walk in? -- do these two things: --
(1.) Turn not to the ways of such as the Lord hath blasted under your eyes. And these may be referred to three heads.
[1.] Oppression;
[2.] Self-seeking;
[3.] Contrivances for persecution.
183
[1.] Oppression. How detestable a crime it is in the eyes of the Almighty, -- what effects it hath upon men, "making wise men mad!" <210707>Ecclesiastes 7:7, -- how frequently it closeth in the calamitous ruin of the oppressors themselves, -- are things known to all. Whether it hath not been exercised in this nation, both in general by unnecessary impositions, and in particular by unwarrantable pressures, let the mournful cries of all sorts of people testify. Should you now return to such ways as these, would not the anger of the Lord smoke against you? Make it, I beseech you, your design to relieve the whole, by all means possible, and to relieve particulars, yea, even of the adverse party where too much overborne. O let it be considered by you, that it be not considered upon you! I know the things you are necessitated to are not to be supported by the air. It is only what is unnecessary as to you, or insupportable as to others, that requires your speedy reforming; that so it may be said of you as of <160514>Nehemiah 5:14,15. And for particulars (pray pardon my folly and boldness), I heartily desire a committee of your honorable House might sit once aweek, to relieve poor men that have been oppressed by men sometimes enjoying parliamentary authority.
[2.] Self-seeking, when men can be content to lay a nation low, that they may set up themselves upon the heaps and ruins thereof. Have not some sought to advance themselves under that power which, with the lives and blood of the people, they have opposed; seeming to be troubled at former things, not because they were done, but because they were not done by them? But innocent blood will be found a tottering foundation for men to build their honors, greatness, and preferments upon. O return not in this unto any! If men serve themselves of the nation, they must expect that the nation will serve itself upon them. The best security you can possibly have that the people will perform their duty in obedience, is the witness of your own consciences that you have discharged your duty towards them, -- in seeking their good by your own trouble, and not your own advantages in their trouble. I doubt not but that in this your practice makes the admonition a commendation; otherwise the word spoken will certainly witness against you.
[3.] Contrivances for persecution. How were the hearts of all men hardened like the nether millstone, and their thoughts did grind blood and revenge against their brethren! What colors, what pretenses, had men
184
invented to prepare a way for the rolling of their garments in the tears, yea, blood of Christians! The Lord so keep your spirits from a compliance herein, that withal the bow be not too much bent on the other side, -- which is not impossible.
Be there a backsliding upon your spirit to these, or such-like things as these, the Lord will walk contrary to you; and were you "as the signet upon his hand," he would pluck you off.
(2.) Return not to the open enemies of our peace. I could here enlarge myself, to support your spirits in the work mentioned, Job<182914> 29:14,15; but I must go on to the following parts of my text. And therefore, --
II. I pass from the direction given to the supportment and assistance
promised: "I will make thee to this people a brasen and a fenced wall."
An implied objection, which the prophet might put in, upon his charge to keep so close to the rule of righteousness, is here removed. If I must thus abide by it, to execute whatsoever the Lord calls me out unto, not shrinking nor staggering at the greatest undertakings, what will become of me in the issue? will it not be destructive to stand out against a confirmed people? No, saith the Lord, it shall not be; "I will make thee," etc.
Observation. God will certainly give prevailing strength and unconquerable defense unto persons constantly discharging the duties of righteousness, especially when undertaken in times of difficulty and opposition.
The like engagement to this you have made to <260308>Ezekiel 3:8,9. Neither was it so to the prophets alone, but to magistrates also. When Joshua undertook the regency of Israel in a difficult time, he takes off his fear and diffidence with this very encouragement, <060105>Joshua 1:5. He saith, he will make them a wall, -- the best defense against opposition; and that not a weak, tottering wall, that might easily be cast down, but a brazen wall, that must needs be impregnable. What engines can possibly prevail against a wall of brass? And to make it more secure, this brazen wall shall be fenced with all manner of fortifications and ammunition; so that the veriest coward in the world, being behind such a wall, may, without dread or terror, apply himself to that which he findeth to do. God will so secure the instruments of his glory against a backsliding people, in holding up the
185
ways of his truth and righteousness, that all attempts against them shall be vain, and the most timorous spirit may be secure, provided he go not out of the Lord's way; for if they be found beyond the line, the brazen wall, they may easily be surprised. And, indeed, who but a fool would run from the shelter of a brazen wall, to hide himself in a little stubble? And yet so do all who run to their own wisdom, from the most hazardous engagement that any of the ways of God can possibly lead them unto. It is a sure word, and forever to be rested upon, which the Lord gives in to Ass, 2<141502> Chronicles 15:2, "The Lord is with you, while ye be with him." An unbiased magistracy shall never want God's continued presence. Very Jeroboam himself receives a promise, upon condition of close walking with God in righteous administrations, of having a house built him like the house of David, 1<111138> Kings 11:38. What a wall was God to Moses in that great undertaking, of being instrumental for the delivery of Israel from a bondage and slavery of four hundred years' continuance? Pharaoh was against him, whom he had deprived of his sovereignty and dominion over the people. And what a provocation the depriving of sovereignty is unto potentates needs no demonstration: to the corruption of nature which inclines to heights and exaltations, in imitation of the fountain whence it flows, they have also the corruption of state and condition, which hath always inclined to absoluteness and tyranny. All Egypt was against him, as being by him visibly destroyed, wasted, spoiled, robbed, and at length smitten in the apple of the eye, by the loss of their first-born. And if this be not enough, that the king and people whom he opposed were his enemies, -- the very people for whose sakes he set himself to oppose the others, they also rise up against him, yea, seek to destroy him. One time they appeal to God for justice against him, <020521>Exodus 5:21, "The Lord look upon you, and judge." They appeal to the righteous God to witness that he had not fulfilled what he promised them, -- to wit, liberty, safety, and freedom from oppression; but that rather by his means their burdens were increased: and in this they were so confident (like some amongst us), that they appealed unto God for the equity of their complaints. Afterward, being reduced to a strait, such as they could not see how possibly they should be extricated from, without utter ruin (like our present condition in the apprehension of some), they cry out upon him for the whole design of bringing them into the wilderness, and affirm positively, that though they had perished in their former slavery, it had been better for them than to
186
have followed him in this new and dangerous engagement, <021411>Exodus 14:11,12; -- that generation being, as Calvin observes, (<040401>Numbers 4:1) so inured to bondage, that they were altogether unfit to bear with the workings and pangs of their approaching liberty. Afterward, do they want drink? -- Moses is the cause. Do they want meat? -- this Moses would starve them, <021524>Exodus 15:24, 16:7. He could not let them alone by the flesh-pots of Egypt; for this they are ready to stone him, <021703>Exodus 17:3. At this day, have we too much rain, or too short a harvest? -- it is laid on the shoulders of the present government. It was no otherwise of old. At length this people came to that height, as, being frightened by the opposition they heard of and framed to themselves in that place whither Moses would carry them, they presently enter into a conspiracy and revolt, consulting to cast off his government, and choose new commanders, and with a violent hand to return to their former condition, <041404>Numbers 14:4, -- an attempt as frequent as fruitless among ourselves. When this would not do, at length, upon the occasion of taking off Korah and his company, they assemble themselves together, and lay, not imprisonment, but murder to his charge; and that of "the people of the Lord," <041641>Numbers 16:41. Now, what was the issue of all those oppositions? what effect had they? how did the power of Pharaoh, the revenge of Egypt, the backsliding of Israel prevail? Why, God made this one Moses a fenced brazen wall to them all; he was never in the least measure prevailed against; -- so long as he was with God, God was with him, no matter who was against him.
One thing only would I commend to your consideration, -- viz., that this Moses, thus preserved, thus delivered, thus protected, falling into one deviation, in one thing, from close following the Lord, was taken off from enjoying the closure and fruit of all his labor, <042012>Numbers 20:12. Otherwise he followed the Lord in a difficult season, and did not want unconquerable supportment. Take heed of the smallest turn-hag aside from God. Oh! lose not the fruit of all your labor, for self, for a lust, or any thing that may turn you aside!
Now, the Lord will do this, --
1. Because of his own engagement.
2. For our encouragement.
187
1. Because of his own engagement.
And that is twofold.
(1.) Of truth and fidelity.
(2.) Of honor and glory.
(1.) His truth and veracity is engaged in it. "Those that honor him, he will honor," 1<090230> Samuel 2:30. If men honor him with obedience, he will honor them with preservation. "He will be with them, while they are with him," 2<141502> Chronicles 15:2. While they are with him in constancy of duty, he will be with them to keep them in safety. He will never leave them, nor forsake them, <060105>Joshua 1:5. "No weapon that is formed against them shall prosper," <235417>Isaiah 54:17. Now, God is never as the waters that fail to any that upon his engagements wait for him; he will not shame the faces of them that put their trust in him. Why should our unbelieving spirits charge that upon the God of truth which we dare not impute to a man that is a worm, a liar? Will a man fail in his engagement unto him who, upon that engagement, undertakes a difficult employment for his sake? The truth is, it is either want of sincerity in our working, or want of faith in dependence, that makes us at any time come short of the utmost tittle that is in any of the Lord's engagements.
[1.] We want sincerity, and do the Lord's work, but with our own aims and ends, like Jehu; -- no wonder if we be left to ourselves for our wages and defense.
[2.] We want faith, also, in the Lord's work, -- turn to our own counsels for supportment: no marvel if we come short of assistance. "If we will not believe, we shall not be established."
Look to sincerity in working, and faith in dependence; God's truth and fidelity will carry him out to give you unconquerable supportment: -- deflexion from these will be your destruction. You that are working on a new bottom, work also on new principles; put not new wine into old bottles, new designs into old hearts.
(2.) He is engaged in point of honor. If they miscarry in his way, what will he do for his great name? Yea, so tender is the Lord herein of his glory, that when he hath been exceedingly provoked to remove men out of his
188
presence, yet because they have been called by his name, and have visibly held forth a following after him, he would not suffer them to be trodden down, lest the enemy should exalt themselves, and say, Where is now their God? They shall not take from him the honor of former deliverances and protections. In such a nation as this, if the Lord now, upon manifold provocations, should give up parliament, people, army, to calamity and ruin, would not the glory of former counsels, successes, deliverances, be utterly lost? would not men say it was not the Lord, but chance that happened to them?
2. For our encouragement. The ways of God are oftentimes attended with so many difficulties, so much opposition, that they must be embraced merely because his; no other motive in the world can suit them to us. I mean, for such as keep them immixed from their own carnal and corrupt interests. Now, because the Lord will not take off the hardship and difficulty of them, lest he should not have the honor of carrying on his work against tumultuating opposition, he secures poor weaklings of comfortable assistance and answerable success, lest his work should be wholly neglected. It is true, the Lord, as our sovereign master, may justly require a close laboring in all his ways without the least sweetening endearments put upon them, only as they are his, whose we are, who hath a dominion over us. But yet, as a tender father, -- in which relation he delights to exercise his will towards his own in Christ, -- he pitieth our infirmities, knowing that we are but dust; and therefore, to invite us into the dark, into ways laborsome and toilsome to flesh and blood, he gives us in this security, -- that we shall be as a fenced brazen wall to the opposing sons of men.
Use 1. To discover the vanity and folly of all opposition to men called forth of God to his work, and walking in his ways. Would you not think him mad that should strike with his fist, and run with his head against a fenced brazen wall, to cast it down? Is he like to have any success, but the battering of his flesh, and the beating out of his brains? What do the waves obtain by dashing themselves with noise and dread against a rock, but their own beating to pieces? What prevails a man by shooting his arrows against the sky, but a return upon his own head? Nor is the most powerful opposition to the ways of God like to meet with better success God looks no otherwise upon opposers than you would do upon a man attempting to
189
thrust down a fenced brazen wall with his fingers. Therefore it is said, that in their proudest attempts, strongest assaults, deepest counsels, combinations, and associations, "he laughs them to scorn," derides their folly, contemns their fury, lets them sweat in vain, until their day be come, Psalm 2:How birthless in our own, as well as other generations, have been their swelling conceptions! What, then, is it that prevails upon men to break through so many disappointments against the Lord as they do? -- doubtless that of <232309>Isaiah 23:9,
"Surely the Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honorable of the earth."
God gives up men unto it, that he may leave no earthly glory or honor without pollution or contempt. And therefore hath opposition in our days been turned upon so many hands, that God might leave no glory without contempt: yet with this difference, that if the Lord will own them, he will recover them from their opposition; as has happened of late to the ministry of one, and will happen ere long to the ministry of another nation. When the Lord hath a little stained the pride of their glory, they shall be brought home again by the spirit of judgment and burning; but if he own them not, they shall perish under the opposition. And when it hath been wheeled about on all sorts of men, the end will be.
Use 2. "Be wise now therefore, O ye [rulers;] be instructed, ye judges of the earth; serve the Lord with fear, and rejoice with trembling," Psalm 10, 11. See whence your assistance cometh; see where lie the hills of your salvation, and say,
"Asshur shall not save us; we will not ride upon horses; neither will we say any more to the work of our hands, Ye are our gods: for in thee the fatherless findeth mercy," <281403>Hosea 14:3.
It is God alone who is "a sun and shield: his ways do good to the upright in heart." Behold, here is a way to encompass England with a brazen wall: let the rulers of it walk in right ways with upright hearts. Others have been careful to preserve the people to them, and the city to them; oh, be you careful to preserve your God unto you! He alone can make you a fenced wall; if he departs, your wall departs, your shade departs. Give me leave to insist a little on one particular, which I choose out among many others.
190
When God leads out his people to any great things, the angel of his presence is still among them. See at large, <022320>Exodus 23:20-22. The angel of the covenant, in whom is the name of God, that hath power of pardoning or retaining transgressions, -- Jesus Christ, the angel that redeemeth his out of all their troubles, <014816>Genesis 48:16, -- he is in the midst of them, and amongst them. And God gives this special caution, if we would have his assistance, that we should beware of him, and obey him, and provoke him not. Would you, then, have God's assistance continued? -- take heed of provoking the angel of his presence: provoke him not by slighting of his ways; provoke him not by contemning his ordinances: if you leave him to deal for himself, he will leave you to shift for yourselves. What though his followers are at some difference, f139 (the best knowing but in part) about the administration of some things in his kingdom; the envious one having also sown some bitter seeds of persecution, strife, envy, and contention among them? -- what though some poor creatures are captivated by Satan, the prince of pride, to a contempt of all his ordinances, -- whose souls I hope the Lord will one day free from the snare of the devil; -- yet I pray give me leave (it is no time to contest or dispute it) to bear witness in the behalf of my Master to this one truth, that if by your own personal practice and observance, your protection, countenance, authority, laws, you do not assert, maintain, uphold the order of the gospel, and administration of the ordinances of Christ, -- notwithstanding the noise and clamors of novel fancies, which, like Jonah's gourd, have sprung up in a night, and will wither in a day, -- you will be forsaken by the angel of God's presence, and you will become an astonishment to all the inhabitants of the earth. And herein I do not speak as one hesitating or dubious, but positively assert it, as the known mind of God, and whereof he will not suffer any long to doubt, <190212>Psalm 2:12.
Use 3. "Strengthen ye the weak hands, and confirm the feeble knees. Say to them that are of a fearful heart, Be strong, fear not: behold, your God will come with vengeance, even God with a recompense; he will come and save you," <233503>Isaiah 35:3,4. Let the most weak and fearful, the fainting heart, the trembling spirit, and the doubting mind, know, that full and plenary security, perfect peace, attends the upright in the ways of God. You that are in God's way, do God's work, and take this cordial for all
191
your distempers, -- Return not to former provoking ways, and he will make you" a fenced brasen wall."
And so I come to the third thing which I proposed to consider, --
III. The opposition which men cleaving to the Lord in all his ways shall
find, with the issue and success of it: "They shall fight against thee; but shall not prevail."
The words may be considered either as a prediction depending on God's prescience of what will be; or a commination from his just judgment of what shall be.
In the first sense the Lord tells the prophet, from the corruption, apostasy, stubbornness of that people, what would come to pass; -- in the second, what, for their sins and provocations, by his just judgment, should come to pass. Time will not allow me to handle the words in both acceptations, wherefore I shall take up the latter only, -- viz., that it is a commination of what shall be for the farther misery of that wretched people; they shall judicially be given up to a fighting against him.
Observation. God oftentimes gives up a sinful people to a fruitless contention and fighting with their only supporters and means of deliverance..
Jeremiah had labored with God for them, and with them for God, that, if possible, peace being made, they might be delivered; and, to consummate their sins, they are given up to fight against him.
I cannot now insist upon particular instances; consult the history of the church in all ages, -- you shall find it continually upon all occasions verified. From the Israelites opposing Moses, to the Ephrahnites' contest with Jephthah, the rejecting of Samuel, and so on, to the kings of the earth giving their power to the beast to wage war with the Lamb, with the inhabitants of the world combining against the witnesses of Christ, is this assertion held out. In following story, no sooner did any plague or judgment break out against the Roman empire, but instantly, "Christianos ad leones;" -- their fury must be spent upon them who were the only supporters of it from irrecoverable ruin.
Now the Lord doth this, --
192
1. To seal up a sinful people's destruction. Eli's sons hearkened not, "because the Lord would slay them," 1<090225> Samuel 2:25. When God intends ruin to a people, they shall walk in ways that tend thereunto. Now, is there a readier way for a man to have a house on his head, than by pulling away the pillars whereby it is supported? If by Moses standing in the gap the fury of the Lord be turned away, certainly if the people contend to remove him, their desolation sleepeth not. When, therefore, the Lord intends to lay cities waste without inhabitants, and houses without men, to make a land utterly desolate; the way of its accomplishment is by making the hearts of the people fat, and their ears heavy, and shutting their eyes, that they should not see and attend to the means of their recovery, <230610>Isaiah 6:10,11, -- so gathering in his peace and mercies from a provoking people, <241605>Jeremiah 16:5.
2. To manifest his own power and sovereignty in maintaining a small handful, ofttimes a few single persons, a Moses, a Samuel, two witnesses, against the opposing rage of a hardened multitude. If those who undertake his work and business in their several generations should have withal the concurrent obedience and assistance of others whose good is intended, neither would his name be so seen nor his ways so honored as now, when he bears them up against all opposition. Had not the people of this land been given up (many of them) to fight against the deliverers of the nation, and were it not so with them even at this time, how dark would have been the workings of providence which now, by wrestling through all opposition, are so conspicuous and clear! When, then, a people, or any part of a people, have made themselves unworthy of the good things intended to be accomplished by the instruments of righteousness and peace, the Lord will blow upon their waves, that with rage and fury they shall dash themselves against them; whom he will strengthen with the munition of rocks, not to be prevailed against. So that God's glory and their own ruin lie at the bottom of this close working of providence, in giving up a sinful people to a fruitless contending with their own deliverers, if ever they be delivered.
Obj. But is not a people's contending with the instruments by whom God worketh amongst them, and for them, a sin and provocation to the eyes of his glory? How, then, can the Lord be said to give them up unto it?
193
Ans. Avoiding all scholastical discourses, as unsuited to the work of this day, I shall briefly give in unto you how this is a sinful thing, yet sinners are given up unto it without the least extenuation of their guilt, or color for charge on the justice and goodness of God.
(1.) Then, to give up men unto a thing in itself sinful is no more but so to dispose and order things, that sinners may exercise and draw out their sinful principles in such a way. Of this that the Lord doth the Scripture is full of examples, and hath testimonies innumerable. That herein the Holy One of Israel is no ways co-partner with the guilt of the sons of men, will appear by observing the difference of these several agents in these four things: --
[1.] The principle by which they work.
[2.] The rule by which they proceed.
[3.] The means which they use.
[4.] The end at which they aim.
[1.] The principle of operation in God is his own sovereign will and good pleasure. He doth whatsoever he pleaseth, <19B503>Psalm 115:3. He saith his purpose shall stand, and he will do all his pleasure, <234610>Isaiah 46:10. He hath mercy on whom he will have mercy, and whom he will he hardeneth, <450918>Romans 9:18; giving no account of his matters, Job<183313> 33:13. This our Savior rendereth the only principle and reason of his hidden operations, "O Father, so it seemed good in thy sight," <401126>Matthew 11:26. His sovereignty in doing what he will with his own, as the potter with his clay, is the rise of his operations; so that whatever he doth, "who will say unto him, What doest thou?" Job<180912> 9:12. "Shall the thing formed say unto him that formed it, Why hast thou made me thus?" <450920>Romans 9:20. And hence two things will follow: --
1st. That what he doth is just and righteous; for so must all acts of supreme and absolute dominion be.
2dly. That he can be author of nothing but what hath existence and being itself; for he works as the fountain of beings. This sin hath not. So that though every action, whether good or bad, receives its specification from the working of providence, -- and to that is their existence in their several
194
kinds to be ascribed, -- yet an evil action, in the evilness of it, depends not upon divine concourse and influence; for good and evil make not sundry kinds of actions, but only a distinction of a subject in respect of its adjuncts and accidents.
But now the principle of operation in man is nature vitiated and corrupted; -- I say nature, not that he worketh naturally, being a free agent, but that these faculties, will and understanding, which are the principles of operation, are in nature corrupted, and from thence can nothing flow but evil. "An evil tree bringeth forth evil fruit." "Men do not gather figs from thistles." "A bitter fountain sends not forth sweet waters." "Who can bring a clean thing out of an unclean?" If the fountain be poisoned, can the streams be wholesome? What can you expect of light and truth from a mind possessed with vanity and darkness? what from a will averted from the chiefest good, and fixed upon present appearances? what from a heart the figment of whose imagination is only evil?
[2.] Consider the difference in the rule of operation. Every thing that works hath a rule to work by; -- this is called a law. In that thing which to man is sinful, God worketh as it is a thing only; man, as it is a sinful thing. And how so? Why, every one's sin is his aberration from his rule of operation or working. AJ marta>nein, is "aberrare a scopo:" to sin is not to collime aright at the end proposed. HJ amJ artia> esj tin< hJ anj omia> is a most exact definition of it. Irregularity is its form, if it may be said to have a form; a privation's form is deformity. Look, then, in any action wherein an agent exorbitates from its rule, -- that is sin. Now, what is God's rule in operation? His own infinite, wise will alone. He takes neither motive, rise, nor occasion for any internal acts from any thing without himself; he doth whatever he pleaseth, <19B503>Psalm 115:3; he "worketh all things according to the counsel of his own will," <490111>Ephesians 1:11; -- that is his own law of operation, and the rule of righteousness unto others: -- working them agreeably to his own will, which he always must do, he is free from the obliquity of any action. What, now, is the rule of the sons of men Why, the revealed will of God, "Revealed things belong to us, that we may do them," <052929>Deuteronomy 29:29. God's revealed will is the rule of our walking, our working; whatever suits not, answers not this, is evil. "Sin is the transgression of the law," 1<620304> John 3:4. Here, then, comes in the deformity, the obliquity, the ataxy, of any thing. God works, and man
195
worketh; those agents have several rules. God works according to his rule; hence the action is good, as an action; -- man deviates from his rule; hence it is sinful, in respect of its qualifications and adjuncts. Man writes fair letters upon a wet paper, and they run all into one blot; not the skill of the scribe, but the defect in the paper, is the cause of the deformity. He that makes a lame horse go, is the cause of his going; but the defect in his joints is the cause of his going lame. The sun exhales a steam from the dunghill; the sun is the cause of the exhalation, but the dunghill of the unwholesome savor. The first cause is the proper cause of a thing's being, but the second of its being evil.
[3.] Consider the several operations and actings of God and man; for instance, in a rebellious people's fighting against their helpers under him.
Now, the acts of God herein may be referred to six heads.
1st. A continuance of the creature's being and life; -- "upholding him by the word of his power," <580103>Hebrews 1:3, when he might take him off in a moment; -- "enduring them with much long-suffering," <450922>Romans 9:22, when he might cut them off, as he did the opposers of Elijah, with "fire from heaven," 2<120112> Kings 1:12.
2dly. A continuance of power of operation to them, when he could make their hands to wither, like Jeroboam's, when they go about to strike, 1<111304> Kings 13:4; or their hearts to die within them, like Nabal's, when they intend to be churlish, 1<092537> Samuel 25:37. But he raiseth them up, or makes them to stand, that they may oppose, <450917>Romans 9:17.
3dly. Laying before them a suitable object for the drawing forth their corruption unto opposition, giving them such helpers as shall in many things cross their lusts, and exasperate them thereunto, -- as Elijah, a man of a fiery zeal, for a lukewarm Ahab.
4thly. Withholding from them that effectual grace by which alone that sin might be avoided, -- a not actually keeping them from that sin by the might of his Spirit and grace. That alone is effectual grace which is actual. "He suffers them to walk in their own ways." And this the Lord may do, --
196
(1st.) In respect of them judicially, -- they deserve to be forsaken: Ahab is left to fill up the measure of his iniquities, -- "Add iniquity to iniquity," <196927>Psalm 69:27.
(2dly.) In respect of himself, by way of sovereignty, -- doing what he will with his own, -- hardening whom he will, <450918>Romans 9:18.
5thly. He positively sends upon their understandings that which the Scripture sets out under the terms of blindness, darkness, folly, delusion, slumber, a spirit of giddiness, and the like: the places are too many to rehearse. What secret actings in and upon the minds of men, -- what disturbing of their advices, -- what mingling of corrupt affections with false, carnal reasonings, -- what givings up to the power of darkness, in Satan the prince thereof, -- this judicial act doth contain, I cannot insist upon. Let it suffice, God will not help them to discern, yea, he will cause that they shall not discern, but hide from their eyes the things that concern their peace, and so give them up to contend with their only helpers.
6thly. Suitably upon the will and affections he hath several acts, -- obfirming the one in corruption, and giving up the other to vileness, <450124>Romans 1:24,26, until the heart become thoroughly hardened, and the conscience seared; not forcing the one, but leaving it to follow the judgment of practical reason, -- which being a blind, yea, a blinded guide, whither can it lead a blind follower, but into the ditch? -- not defiling the other with infused sensuality, but provoking them to act according to inbred, native corruption, and by suffering frequent vile actings to confirm them in ways of vileness.
Take an instance of the whole: God gives helpers and deliverers to a sinful people; because of their provocations, some or all of them shall not taste of the deliverance by them to be procured. Wherefore, though he sustains their lives in being, whereby they might have opportunity to know his mind and their own peace; yet he gives them a power to contend with their helpers, causing their helpers to act such things as, under consideration of circumstances, shall exceedingly provoke these sinners. Being so exasperated and provoked, the Lord, who is free in all his dispensations, refuseth to make out to them that healing grace whereby they might be kept from a sinful opposition: yea, being justly provoked, and resolved that they should not taste of the plenty to come, he makes them foolish
197
and giddy in their reasonings and counsels, -- blinds them in their understandings, that they shall not be able to discern plain and evident things, tending to their own good, but in all their ways shall err like a drunken man in his vomit; whence, that they may not be recovered, because he will destroy them, he gives in hardness and obstinacy upon their hearts and spirits, leaving them to suitable affections, to contend for their own ruin.
Now, what are the ways and methods of sinful man's working in such opposition, would be too long for me to declare; what prejudices are erected, what lusts pursued, what corrupt interests acted and followed, -- how self is honored, what false pretenses coined, how God is slighted, -- if I should go about to lay open, I must look into the hell of these times, than which nothing can be more loathsome and abominable. Let it suffice, that sinful self, sinful lusts, sinful prejudices, sinful blindness, sinful carnal fears, sinful corrupt interests, sinful fleshly reasonings, sinful passions, and vile affections, do all concur in such a work, are all woven up together in such a web.
[4.] See the distance of their aims. God's aim is only the manifestation of his own glory -- than which nothing but himself is so infinitely good, nothing so righteous that it should be [his aim] -- and this by the way of goodness and severity, <451122>Romans 11:22; -- goodness, in faithfulness and mercy, preserving his who are opposed, whereby his glory is exceedingly advanced; -- severity towards the opposers, that, by a sinful, cursed opposition, they may fall up the measure of their iniquities, and receive this at the hand of the Lord, that they lie down in sorrow, -- wherein also he is glorious.
God forbid that I should speak this of all that for any time, or under any temptation, may be carried to an opposition, in any kind or degree, to the instruments of God's glory amongst them. Many for a season may do it, and yet belong to God, who shall be recovered in due time. It is only of men given up, forsaken, opposing all the appearances of God with his saints and people in all his ways, of whom I speak.
Now, what are the ends of this generation of fighters against this brazen wall? and how distant from those of the Lord's! "They consult to cast him down from his excellency" whom God will exalt, <196204>Psalm 62:4. They
198
think not as the Lord, neither doth their heart mean so; but it is in their heart to destroy and to cut off, <231007>Isaiah 10:7. To satisfy their own corrupt lusts, ambition, avarice, revenge, superstition, contempt of God's people because his, hatred of the yoke of the Lord, fleshly interests, -- even for these, and such like ends as these, is their undertaking.
Thus, though there be a concurrence of God and man in the same thing, yet, considering the distance of their principles, rules, actings, and ends, it is apparent that man doth sinfully what the Lord doth judicially; which being an answer to the former objection, I return to give in some uses to the point.
Use 1. Let men, constant, sincere, upright in the ways of God, especially in difficult times, know what they are to expect from many, yea, the most of the generation, whose good they intend, and among whom they live; -- opposition and fighting are like to be their lot; -- and that not only it will be so because of men's lusts, corruptions, prejudices, but also it shall be so from God's righteous judgments against a stubborn people. They harden their hearts that it may be so, to compass their ends; and God hardens their hearts that it shall be so, to bring about his aims. They will do it, to execute their revenge upon others; they shall do it, to execute God's vengeance upon themselves. This may be for consolation, that in their contending there is nothing but the wrath of man against them whom they oppose (which God will restrain, or cause it to turn to his praise); but there is the wrath of God against themselves, which who can bear? This, then, let all expect who engage their hearts to God, and follow the Lamb whithersoever he goeth.
Men walking in the sincerity of their hearts are very apt to conceive that all sheaves should bow to theirs, that all men should cry, "Grace, grace," to their proceedings. Why should any oppose? "Quid meruere?" Alas! the more upright they are, the fitter for the Lord by them to break a gainsaying people. Let men keep close to those ways of God whereto protection is annexed, and let not their hearts fail them because of the people of the land. The storm of their fury will be like the plague of hail in Egypt; it smote only the cattle that were in the field; -- those who, upon the word of Moses, drove them into the houses, preserved them alive. If men wander in the field of their own ways, of self-seeking, oppression,
199
ambition, and the like, doubtless the storm will carry them away; but for those who keep house, who keep close to the Lord, though it may have much noise, terror, and dread with it, it shall not come nigh them. And if the Lord, for causes best known, known only to his infinite wisdom, should take off any Josiahs in the opposition, he will certainly effect two things by it.
(1.) To give them rest and peace.
(2.) To further his cause and truth, by drawing out the prayers and appeals of the residue; and this living they valued above their lives.
All you, then, that are the Lord's workmen, be always prepared for a storm. Wonder not that men see not the ways of the Lord, nor the judgments of our God; -- many are blinded. Admire not that they will so endlessly engage themselves into fruitless oppositions; -- they are hardened. Be not amazed that evidence of truth and righteousness will not affect them; -- they are corrupted. But this do; Come, and enter into the chambers of God, and you shall be safe until this whole indignation be overpast. I speak of all them, and only them, who follow the Lord in all his ways with upright hearts and single minds: if the Lord will have you to be a rock and a brazen wall for men to dash themselves against, and to break in pieces, though the service be grievous to flesh and blood, yet it is his, whose you are. Be prepared, the wind blows, -- a storm may come.
Use 2. Let men set upon opposition make a diligent inquiry, whether there be no hand in the business but their own? whether their counsels be not leavened with the wrath of God, and their thoughts mixed with a spirit of giddiness, and themselves carried on to their own destruction? Let me see the opposer of the present ways of God, who, upon his opposition is made more humble, more self-denying, more empty of self-wisdom, more fervent in supplications and waiting upon God, than formerly; and I will certainly blot him out of the roll of men judicially hardened. But if therewith men become also proud, selfish, carnally wise, revengeful, furious upon earthly interests, full, impatient; doubtless God is departed, and an evil spirit from the Lord prevaileth on them. O that men would look about them before it be too late; see the Lord disturbing them, before the waves return upon them; know that they may pull down some antics that make a great show of supporting the church, and yet indeed are pargeted
200
posts supported by it! The foundation is on a rock that shall not be prevailed against.
Use 3. See the infinite wisdom and sovereignty of Almighty God, that is able to bring light out of darkness, and to compass his own righteous judgments by the sinful advisings and undertakings of men. Indeed the Lord's sovereignty and dominion over the creature doth not in any thing more exalt itself, than in working in all the reasonings, debates, consultations of men, to bring about his own counsels through their free workings. That men should use, improve their wisdom, freedom, choice, yea, lusts, not once thinking of God; yet all that while do his work more than their own, -- "this is the Lord's doing, and it is marvellous in our eyes."
Of the last part of my text I shall not speak at all; neither indeed did I intend.
201
OF TOLERATION;
AND
THE DUTY OF THE MAGISTRATE ABOUT RELIGION.
THE times are busy, and we must be brief. Prefaces for the most part are at all times needless, -- these, troublesome. Mine shall only be, that a]neu prooimiw> n kai< paqwn~ , "without either preface or solemnity," I will fall to the business in hand. The thing about which I am to deal is commonly called Toleration in Religion, or toleration of several religions. The way wherein I shall proceed is not by contest, thereby to give occasion for the reciprocation of a saw of debate with any; but by the laying down of such positive observations, as being either not apprehended or not rightly improved by the most, yet lie at the bottom of the whole difference between men about this business, and tend in themselves to give light unto a righteous and equitable determination of the main thing contended about. And lastly, herein for method I shall first consider the grounds upon which that non-toleration whereunto I cannot consent has been, and is still, endeavoured to be supported; which I shall be necessitated to remove --
I. By considering the arguments brought from holy writ;
II. From some other general observations. And then in order;
III. I shall assert the positive truth, as to the substance of the
business under contest.
All in these ensuing observations
I. As to the first of these --
1. Although the expressions of "toleration," and "non-toleration," wherewith the thing in controversy is vested, do seem to cast the affirmative upon them who plead for a forbearance in things of religion towards dissenting persons, yet the truth is, they are purely upon the negation, and the affirmative lies fully on the other part; and so the weight of proving, which ofttimes is heavy, lies on their shoulders Though nontoleration sound like a negation, yet punishment (which terms in this
202
matter are ijsodunamoun~ ta is a deep affirmation. And, therefore, it sufficeth not men to say that they have consulted the mind of God, and cannot find that he ever spake to any of his saints or people to establish a toleration of error; and yet this is the first argument to oppose it produced in the late Testimony of the reverend and learned Assembly of the Church of Scotland. f140 Affirmative precepts must be produced for a nontoleration; that is, the punishing of erring persona For actings of such high concernment, men do generally desire a better warrant than this -- "There is nothing in the word against them." Clear light is needful for men who walk in paths which lead directly to houses of blood. God hath not spoken of non-toleration, is a certain rule of forbearance; but God hath not spoken of toleration, is no rule of acting in opposition thereunto. What he hath spoken, one way or other, shall be afterward considered. Positive actings must have positive precepts and rules for them, as conscience is its own guide. If, then, you will have persons deviating in their apprehensions from the truth of the gospel civilly punished, you must bring better warrant than this, that God hath not spoken against it; or I shall not walk in your ways, but refrain my foot from your path.
2. That undoubtedly there are very many things under the command of the Lord, so becoming our duty, and within his promise, so made our privilege, which yet, if not performed, or not enjoyed, are not of human cognizance -- as faith itself; yet because the knowledge of the truth is in that rank of things, this also is urged as of weight, by the same learned persons, to the business at hand.
3. Errors, though never so impious, are yet distinguished from peacedisturbing enormities. If opinions in their own nature tend to the disturbance of the public peace, either that public tranquility is not of God, or God alloweth a penal restraint of those opinions. It is a mistake, to affirm that those who plead for toleration do allow of punishment for offenses against the second table -- not against the first. The case is the same both in respect of the one and the other. What offenses against the second table are punishable? Doubtless not all, but only such as, by a disorderly eruption, pervert the course of public quiet and society; yea, none but such fall under human cognizance. The warrant of exercising vindictive power amongst men is from the reference of offenses to their common tranquility. "Delicta puniri publice interest." Where punishment
203
is the debt, "Bonum totius" the creditor to exact it. And this is allowed as to the offenses against the first table. If any of them in their own nature (not some men's apprehensions) are disturbances of public peace, they also are punishable. Only, let not this be measured by disputable consequences, no more than the other are. Let the evidence be in the things themselves, and "Actum est," let who will plead for them. Hence --
Popish religion, warming in its very bowels a fatal engine against all magistracy amongst us, cannot upon our concessions plead for forbearance; it being a known and received maxim, that the gospel of Christ clashes against no righteous ordinance of man.
And let this be spoken to the third argument of the fore-named reverend persons, from the analogy of delinquencies against the first and second table.
4. The plea for the punishment of erring persons from the penal constitution under the Old Testament against idolaters (which in the next place is urged), seems not very firm and convincing. The vast distance that is between idolatry and any errors whatsoever, as merely such, however propagated or maintained with obstinacy, much impaireth the strength of this argumentation.
Idolatry is the yielding unto a creature the service and worship due to the Creator, Rainold. de Idol., lib. ii. cap. 1, sect. 1. "Idololatria est circa omne idolum famulatus et servitus," Tertul. de Pol. -- " The attendance and service of any idol." "Idololatrae dicuntur Qui similacris eam servitutem exhibent, quae debertur Deo," August, lib. i. de Trinit. cap. 6 -- " They are idolaters who give that service to idols which is due unto God." To render glory to the creature as to God is idolatry, say the Papists, Bell, de Ecclea Triumph, lib. ii. cap. 24; Greg. de Valen. de Idol, lib. i. cap. 1 ; -- suitable to the description of it given by the apostle, <450125>Romans 1:25: plainly, that whereunto the sanction under debate was added, as the bond of the law against it (which was the bottom of the commendable proceedings of divers kings of Judah against such), was a voluntary relinquishment of Jehovah revealed unto them, to give the honor due unto him to dunghill idols. Now, though error and ignorance ofttimes lie at the bottom of this abomination, yet error, properly so called, and which under the name of heresy is opposed, is sufficiently differenced therefrom. That common
204
definition of heresy -- that it is an error, or errors, in or about the fundamentals of religion, maintained with stubbornness and pertinacy after conviction (for the main received by most Protestant divines) -- will be no way suited unto that which was before given of idolatry, and is as commonly received, being indeed much more clear; as shall be afterward declared. That this latter is proper and suitable to those scriptural descriptions which we have of heresy, I dare not assert; but being received by them who urge the punishment thereof it may be a sufficient ground of affirming that those things whose definitions are so extremely different are also very distant and discrepant in themselves; and therefore constitutions for the disposal of things concerning the one cannot "es nomine" include the other. Neither is the inference any stronger, than that a man may be hanged for coveting, because he may be so for murdering.
The penal constitutions of the Judaical polity (for so they were, which yet I urge not) concerning idolaters, must be stretched beyond their limits, if you intend to inwrap heretics within their verge. If heretics be also idolaters, as the Papists (the poor Indians who worship a piece of red cloth, the Egyptians who adored the deities which grew in their own gardens, being not more besotted with this abomination than they who prostrate their souls unto, and lavish their devotion upon, a piece of bread, a little before they prepare it for the draught -- so casting the stumblingblock of their iniquities before the faces of poor Heathens and Jews, causing Averroes to breathe out his soul in this expression of that scandal, "Quoniam Christiani manducaent Deum quem adorant, sit anima mea cum Philosophia!) then, the case seems to me to have received so considerable an alteration, that the plea of forbearance is extremely weakened as to my present apprehension. However, for the present I remove such from this debate.
5. The like to this also may be said concerning blasphemy, the law whereof is likewise commonly urged in this cause. The establishment for the punishment of a blasphemer is in <032416>Leviticus 24:16. Given it was upon the occasion of the blaspheming and cursing of the son of an Egyptian, upon his striving and contending with an Israelite. Being probably, in his own apprehension, wronged by his adversary, he fell to reviling his God. The word here used to express his sin, is "bqne O, signifying also to pierce, and is twice so rendered -- <233606>Isaiah 36:6; <580314>Hebrews 3:14. Desperate
205
expressions, piercing the honor and glory of the Most High willingly and willfully, were doubtless his death-deserving crime. It is the same word that Balak used to Balaam, when he would have persuaded him to a deliberate cursing and pouring out of imprecations on the people of God, <042313>Numbers 23:13,14. A resolved piercing of the name and glory of God, with cursed reproaches, is the crime here sentenced to death. The schoolmen tell us, that to complete blasphemy, the perverse affection of the heart, in detestation of the goodness of God, joined with the reproaches of his name, is required. f141 Which, how remote it is from error of any sort (I mean within the compass of them whereof we speak), being a pure misapprehension of the understanding, embraced (though falsely) for the honor of God, I suppose is easily conceived; and so, consequently, that the argument for the death of a person erring, because he came off no easier of old who blasphemed, is "a baculo ad angulum."
If any shall say that blasphemy is of a larger extent and more general acceptation in the Scripture, I shall not deny it; but yet that that kind of blasphemy which was punishable with violent death, was comprehensive of any inferior crime, I suppose cannot be proved. However, blasphemy in the Scripture is never taken in any place, that I can remember, for a man's maintaining his own error; but for his reviling and speaking evil of the truth which he receiveth not: and so Paul before his conversion was a blasphemer. (<441806>Acts 18:6, 26:11; 1<540113> Timothy 1:13.) Now, if men to whom forbearance is indulged in by-paths of their own, shall make it their work to cast dirt on the better ways of truth, it is to me very questionable whether they do not offend against that prime dictate of nature for the preservation of human society, "Quod tibi fieri non vis, alteri ne feceris;" and for such I will be no advocate. Neither can, indeed, the law of blasphemy be impartially urged by us in any case of heresy whatsoever. For --
(1.) The penal sanctions of the laws of God are not in England esteemed of moral equity, and perpetually indispensable; for if so, why do adulterers unmolested behold the violent death of stealers?
(2.) The blasphemer by that law was not allowed his clergy; die he must without mercy, no room being left for the intervention of repentance, as to the removal of his temporal punishment; when once the witnesses'
206
garments were rent, he was anathema. But in case of any heresy, repentance, yea, recantation, is a sure antidote (at least for once, so it is among the Papists) against all corporeal sufferings.
6. Neither doth that place in <381303>Zechariah 13:3, concerning the running through of the false prophet, more prove or approve of the punishment of death to be inflicted for misapprehensions in the matters of religion (and if it proves not that, it proverb nothing; for slaying is the thing expressed, and certainly if proofs be taken from the letter, the letter must be obeyed, or we force the word to serve our hypothesis) than that place of John 10:1, "He that entereth not by the door is a thief and a robber;" which Bellarmine strongly urgeth to this very purpose, because thieves and robbers are so dealt withal righteously. f142 If such deductions may be allowed, it will be easy to prove "quidlibet ex quolibet," at any time.
If the letter be urged, and the sense of the letter as it lies (indeed f143 the figurative sense of such places is the proper, literal sense of them), let that sense alone be kept to. Let parents, then, pass sentence, condemn, and execute their children, when they turn seducers; and that in any kind whatsoever -- into what seduction soever they shall be engaged, be it most pernicious, or in things of less concernment. The letter allows of none of our distinctions; be they convinced or not convinced, obstinate or not obstinate, all is one -- so it must be: thrust through and slain by their parents must they fall to the ground. Only observe, his father and his mother that begat him must be made magistrates -- prophets with unclean spirits be turned into heretics: -- only "thrusting through," that must be as it is in the letter; yea, though plainly the party of whom it is said, "Thou shalt not live," verse 3, is found alive, verse 6. Surely such an Orleans gloss f144 is scarce sufficient to secure a conscience in slaying heretics. But, when men please, this whole place shall directly point at the discipline of the churches, and their spiritual censures under the gospel -- curing deceivers, and bringing them home to confession and acknowledgment of their folly. See the late Annot. of the Bible.
7. From the asserting of the authority and description of the duty of the magistrate, Romans 13, the argument is very easy that is produced for the suppressing by external force of erroneous persona The paralogism is so foul and notorious in this arguing -- "He is to suppress evil deeds; heresy
207
is an evil deed: therefore that also" that it needs no confutation. That he is to punish all evil deeds was never yet affirmed. Unbelief is a work of the flesh -- so is coveting; one, the root-sin, against the first, the other against the second table: yet in themselves both exempted from the magistrate's cognizance and jurisdiction. The evil-doers, doubtless, for whose terror and punishment he is appointed, are such as by their deeds disturb that human society the defense and protection whereof is to him committed. That among the number of these are errors, the depravations of men's understandings, hath not yet been proved.
8. The case of the seducer, from Deuteronomy 13, is urged with more show of reason than any of the others to the business in hand; but yet the extreme discrepancies between the proof and the thing intended to be proved make any argumentation from this place, as to the matter in hand, very intricate, obscure, and difficult. For --
(1.) The person here spoken of pretends an immediate revelation from heaven: he pretends dreams, and gives signs and wonders, verse 1, and so exempts his spirit from any regular trial Heretics, for the most part, offer to be tried by the rule that is "in medio," acknowledged of all -- a few distempered enthusiasts excepted.
(2.) His business is to entice from the worship of Jehovah -- not in respect of the manner, but the object, verse 5. All heretics pretend the fear of that great name.
(3.) The accepting and owning idol, dunghill gods in his room, is the thing persuaded to, verse 2 (and those were only stocks and stones); and this in opposition to Jehovah, who had revealed himself by Moses. Heretics worship him, own him, and abhor all thoughts of turning away from following after him, according to their erroneous apprehensions. Manichees, Marcionites, Valentinians, and such like names of infidels, I reckon not among heretics; neither will their brain-sick, paganish follies be possibly comprehended under that definition of heresy which is now generally received. Mohammedans are far more rightly termed heretics than they.
(4.) This seducer was to die without mercy. And Ainsworth observes from the rabbins, that this offender alone had traps laid to catch him; and were
208
he but once overheard to whisper his seduction, though never so secretly, there was no expiation of his transgression without his own blood. But now this place is urged for all kind of restraint and punishment whatsoever. Now, where God requires blood, is it allowed to man to commute at an inferior rate? So, I confess, it is urged. But yet what lies at the bottom, in the chambers of their bellies who plead for the power of the magistrate to punish erring persons from those, and such like places as these, is too apparent. Blood is there: swiftly or slowly, they walk to the chambers of death.
(5.) Obstinacy after conviction, turbulency, etc., which are now laid down as the main weights that turn the scale on the side of severity, are here not once mentioned, nor by any thing in the least intimated. If he have done it, yea, but once, openly or secretly, whether he have been convinced of the sinfulness of it or no, be he obstinate or otherwise, it is not once inquired -- die he must, as if he had committed murder, or the like indispensable death-procuring crime. If the punishment, then, of erring persons be urged from this place, all consideration of their conviction, obstinacy, pertinacy, must be laid aside: the text allows them no more plea in this business than our law doth in the case of wilful murder.
(6.) Repentance and recantation will, in the judgment of all, reprieve an erring person from any sentence of any punishment corporeal whatsoever; and many reasons may be given why they should so do. Here is no such allowance. Repent or not repent, recant or not recant, he hath no sacrifice of expiation provided for him -- die he must.
(7.) The law contains the sanction of the third commandment, as the whole was a rule of the Jewish polity in the land of Canaan. This amongst us is generally conceived not binding, as such.
(8.) The formal reason of this law, by some insisted on -- because he sought to turn a man from Jehovah, --
[1.] Is of force only in this case of the object whereunto seduction tends -- viz., strange gods -- and no other.
[2.] Turning from Jehovah respects not any manner of backsliding in respect of the way of worship, but a falling away from him as the object of worship.
209
Now, there being these and many other discrepancies hindering the cases proposed from running parallel, I profess, for my part, I cannot see how any such evident deductions can possibly be drawn from hence as to be made a bottom of practice and acting in things of so high concernment. What may be allowed from the equity of those and the like constitutions, and deduced by analogy and proportion to the business in hand, I shall afterward declare.
II. The sum of what is usually drawn from holy writ against such
forbearance as I suppose may be asserted, and for the punishing heretics with capital punishments, being briefly discussed, I proceed, in the next place, to such other general observations as may serve to the farther clearing of the business in hand; and they are these that follow: --
The forbearance of or opposition unto errors, may be considered with respect either unto civil or spiritual judicature.
First, For the latter, it is either personal or ecclesiastical, properly so called. Personal forbearance of errors, in a spiritual sense, is a moral toleration or approbation of them; so also is ecclesiastical. The warrant for procedence against them on that hand is plain and evident: certainly this way no error is to be forborne. All persons who have any interest and share in truth are obliged, in their several ways and stations, to an opposition unto every error -- an opposition to be carried on by gospel mediums and spiritual weapons. Let them, according as they are called or opportuned, disprove them from the word, "contending earnestly for the faith once delivered unto the saints." Erring persons are usually "bono animo," says Salvian -- very zealous to propagate their false conceptions; and shall the children of truth be backward in her defense? Precepts unto this as a duty, commendations of it, encouragements unto it, are very frequent in the gospel. Alike is this duty incumbent on all churches walking to the rule. The spiritual sword of discipline may be lawfully sheathed in the blood of heresies. No spiritual remedy can be too sharp for a spiritual disease. When the cure is suited to the malady, there is no danger of the application. And this is not denied by any. He that submits himself to any church society, does it "ea lege," -- of being obedient to the authority of Christ in that church in all its censures. "Volenti non fit injuria." Error is offensive, and must be proceeded against. Examples and
210
precepts of this abound in the Scriptures. The blood of many erring persons, I doubt not, will one day have a "quo warranto" granted them against their (as to the particulars in debate) orthodox slayers, who did it to promote the service of God. Let them not fear an after-reckoning who use the discipline of Christ according to his appointment.
This being considered, the occasion of a most frequent paralogism is removed. If errors must be tolerated, say some, then men may do what they please, without control. No means, it seems, must be used to reclaim them. But is gospel conviction no means? Hath the sword of discipline no edge? Is there no means of instruction in the New Testament established, but a prison and a halter? Are the hammer of the word and the sword of the Spirit, which in days of old broke the stubbornest mountains, and overcame the proudest nations, now quite useless? God forbid! Were the churches of Christ established according to his appointment, and the professors of the truth so knit up "in the unity of the Spirit and bond of peace" as they ought to be, and were in the primitive times, I am persuaded those despised instruments would quickly make the proudest heretic to tremble. When the churches walked in sweet communion, giving each other continual account of their affairs, and warning each other of all or any such persons as, either in practice or doctrine, walked not with a right foot (as we have examples in Clem. Epist. ad Corinth. -- the churches of Vienne and Lyons to those of Asia, Euseb. -- of Ignatius to several persons and churches -- of Irenseus to Victor., Euseb. -- Dionysius to Stephen, ibid., and the like), heretics found such cold entertainment as made them ashamed, if not weary, of their chosen wanderings. But this is not my present business.
Secondly, There is an opposition or forbearance in reference to a civil judicature and procedence of things which respecteth errors in a. real sense, as to the inflicting or not inflicting of punishment on religious delinquents. And this is the sole thing under debate, viz. --
Whether persons enjoying civil authority over others -- being intrusted therewithal according to the constitutions of the place and nation where the lot of them both, by providence, is fallen -- are invested with power from above, and commanded in the word of God, to coerce, restrain, punish, confine, imprison, banish, hang, or burn, such of those persons
211
under their jurisdiction as shall not embrace, profess, believe, and practice, that truth and way of worship which is revealed unto them of God? or how far, into what degrees, by what means, in any of these ways, may they proceed?
The general propositions and considerations of the penal laws of God, which were before laid down, have, as I suppose, left this business to a naked debate from the word of truth, without any such prejudices on either part as many take from a misapprehension of the mind of God in them; and therefore, by the reader's patience, I shall venture upon the whole anew, as if no such arguments had ever been proposed for the affirmative of the question in hand, not declining the utmost weight that is in any of them, according to equity and
due proportion. And here, first, I shall give in a few things --
(1.) To the question itself.
(2.) To the manner of handling it.
(1.) To the question itself. For herein I suppose --
[1.] That the persons enjoying authority do also enjoy the truth; which is to the advantage of the affirmative.
[2.] That their power in civil things is just and unquestionable; which also looks favorably on that side.
[3.] That non-toleration makes out itself in positive infliction of punishment; which is so, or is nothing. Casting men out of protection, exposing them to vulgar violence, is confessedly unworthy of men representing the authority of God, and contrary to the whole end of their trust.
(2.) To the manner of handling this question among persons at variance. And here I cannot but observe --
[1.] That if I have taken my aim aright, there is no one thing under debate amongst Christians that is agitated with more confidence and mutual animosity of the parties litigant -- each charging other with dreadful inferences -- streams of blood, and dishonor to God, flowing out from their several persuasions; so that ofttimes, instead of a fair dispute, you
212
meet on this subject with a pathetical outcry, as though all religion were utterly contaminated and trampled under foot, if both these contradictory assertions be not embraced. Now, seeing that in itself it is a thing wherein the gospel is exceedingly sparing, if not altogether silent, certainly there must be a farther interest than of judgment alone, or else that very much prejudicated with corrupt affections, or men could not possibly be carried out with so much violence upon supposed self-created consequences, wherewith in this cause they urge one another.
[2.] That generally thus much of private interest appears in the several contesters, that non-toleration is the opinion of the many, and these enjoying the countenance of authority -- toleration, of the oppressed, who always go under the name of the faction, or factions -- the unavoidable livery of the smaller number professing a way of worship by themselves, be it right or wrong. I do not desire to lay forth the usual deportment of men seeking the suppressing of others differing from them, towards those in authority. It is but too clearly made out by daily experience. If they close with them, they are "custodes utriusque tabulae," -- the church's nursing-fathers, etc. -- what they please; but if they draw back, for want of light or truth to serve them, logs and storks find not worse entertainment from frogs than they from some of them. Such things as these may, nay, ought to be, especially heeded by every one that knows what influence corrupt affections have upon the judgments of men, and would willingly take the pains to wipe his eyes for the discerning of the truth.
These things premised, I assert that --
Non-toleration -- in the latitude which is for persons in authority enjoying the truth (or supposing they do enjoy it) to punish in an arbitrary way, according to what they shall conceive to be condign, men who will not forsake their own convictions about any head or heads of Christian religion whatsoever, to join with what they hold out, either for belief or worship, after the using of such ways of persuasion as they shall think fit -- is no way warranted in the gospel; nor can any sound proof for such a course be taken from the Old Testament.
213
The testimonies out of the law, which I can apprehend to have any color or appearance of strength in them, with the examples approved of God that seem to look this way, I considered at our entrance into this discourse.
I speak of punishing in an arbitrary way; for all instances produced to the purpose in hand, that speak of any punishment, mention nothing under death itself; which yet, at least in the first place, is not aimed at by those that use them in our days, as I suppose. Now, some divines of no small name maintain, that God hath not left the imposition of punishment in any measure to the wills of men.
Some arguments for the proof of the former assertion as laid down I shall in due place make use of; for the present, I desire to commend to the serious pondering of all Christians in general, especially of those in authority, these ensuing considerations --
1. That it is no privilege of truth to furnish its assertors with this persuasion, that the dissenters from it ought forcibly to be opposed, restrained, punished.
No false religion ever yet in the world did enthrone itself in the minds of men enjoying a civil sovereignty over the persons of others, but it therewithal commanded them, under pain of neglect and contempt of itself, to crush any underling worship that would perk up in inferior consciences.
The old heathens carried their gods into the war (as did the Philistines, 1<131412> Chronicles 14:12, and the Israelites the ark, with heathenish superstition, 1<090403> Samuel 4:3), to whom they ascribed the success they obtained; and in requital of their kindness, they forced the dunghill deities of the conquered nations to attend the triumph of their victorious idols; and unless they adopted them into the number of their own gods, all farther worship to them was forbidden. Hence were these inventions among the old Romans, by spells and enchantments, to entice away a deity from any city they besieged (they being as expert at the getting of a devil as Tobias's Raphael, or the present Romanists at his fumigation); by which means they shrived into the honor of having thirty thousand unconquered idols, f145 and deserved worthily that change of their city's epithet from Ej pitomh< oikj oumen> hv to Ej pitomh< deisidaimoni>av -- which it justly inheriteth to this very day. Rabshakeh's provocation to the example of the gods of
214
the nations, 2<121833> Kings 18:33,34, and the Roman senate's consultation concerning the admitting of Christ to a place among their idols, that he might have been freely worshipped (their consent being prevented by his almighty providence, who will not be enrolled among the vilest works of his most corrupted creatures), do both declare this thing.
Now, not to speak of Cain, who seems to me to have laid the foundation of that cruelty which was afterwards inserted into the church's orthodoxies by the name of Haereticidium; we find the four famous empires of the world to have drunk in this persuasion to the utmost, of suppressing all by force and violence that consented not to them in their way of worship.
Nebuchadnezzar, the "crown of the golden head," set up a furnace with an image; and a negative answer to that query, "Do you not serve my gods, nor worship my image?" served to cast the servants of the living God into the midst of the fire, <270301>Daniel 3:1.
Daniel's casting into the lions' den, chapter 6, shows that the Persian silver breast and arms did not want iron hands to crush or break the opposers of, or dissenters from, their religious edicts.
And though we find not much of the short-lived founder of the Grecian dominion, yet what was the practice of the branches of that empire, especially in the Syrian and Egyptian sprouts, the books of the Maccabees, Josephus, and others, do abundantly manifest.
For the Romans, though their judgment and practice -- which fully and wholly are given over from the dragon to the beast and false prophet -- be written in the blood of thousands of Christians, and so not to be questioned; yet, that it may appear that we are not the only men in this generation, that this wisdom of punishing dissenters was not born with us, I shall briefly give in what grounds they proceeded on, and the motives they had to proceed as they did.
(1.) First, then, they enacted it as a law, that no religious worship should be admitted or practiced without the consent, decree, and establishment of the senate. Mention is made of a formal law to this purpose in Tertullian, Apol., cap. v., though now we find it not. The foundation of it was doubtless in that of the twelve tables: "Separatim nemo habessit deos,
215
neve novos, sed ne advenas, nisi publice ascitos, privatim colunto;" -- "Let none have gods to himself, neither let any privately worship new or strange deities, unless they be publicly owned and enrolled." And that it was their practice, and in the counsels of the wisest amongst them, appears in that advice given by Maecenas to Augustus, in Dion Cassius:
To< men< zeio~ n pan> th pan> twv autj ov> te seb> ou, kata< ta< pat> ria, kai< touv< al] louv timan|~ anj ag> kaze? touv< de< dh< zeniz> ontav> ti peri< autj o<, kai< mis> ei kai< ko>laze, mh< mon> on tw~n zew~n e[neka, w=n katafronhs> av oudj j al] lou an] tinov protimhs> eien, ajll j ot[ i kaina> tina daimon> ia oiJ toiout~ oi anj teisfer> ontev pollouv< anj apeiq> ousin alj lotrionomein~ ? kak|j tout> ou kai< sunwmosia> i kai< sustas> eiv, ejtairei>ai te gi>gnontai, ap[ er hk[ ista monarci>a| sumfe>rei
-- "Worship," saith he, "the divine power thyself according to the constitutions of thy country, everywhere and at all times; and compel others so to honor it. But hate and punish those who introduce foreign religions; not only for the god's sake -- whom he who contemneth will regard nothing else -- but because such, introducing new deities, do persuade many to transgress (or to change affairs); whence are conjurations, seditions, private societies -- things no way conducing to monarchy," Hist. Rom., lib. 52:36.
Hence, doubtless, was that opposition which Paul met withal in divers of the Roman territories. Thus, at Athens (though, as I suppose, they enjoyed there their own laws and customs, very suitable, as it should seem, to those of the Romans), preaching Jesus, he was accused to be "a setter forth of strange gods," <441701>Acts 17:1. For although, as Strabo observeth of the Athenians, that publicly, by the authority of the magistrates, polla< tw~n zenikwn~ iJerw~n paredex> anto, "they received many things of foreign worships;" yet that none might attempt any such things of themselves is notorious from the case of Socrates, who, as Laertius witnesseth, was condemned as ou[v men< nomiz> ei zeou
216
which was plausibly pretended. <441621>Acts 16:21, "They teach customs which are not lawful for us to receive, neither to observe, being Romans:" oujk ex] esti JRwmai>oiv, -- "it is not lawful for us Romans" to receive the religion they hold out, because statutes are made amongst us against all religious worship not allowed by public authority. Let Calvin's short annotation on that place be seen. Gallio's refusing to judge between Jews (as he thought) in a Jewish controversy, is no impeachment of this truth; had it been about any Roman establishment, he would quickly have interposed. Now, this law amongst them was doubtless "fundi Christiani calamitas."
This, then, in the first place, was enacted, that no worship should be admitted, no religion exercised, but what received establishment and approbation from them who supposed themselves to be intrusted with authority over men in such things. And this power of the dragon was given over to the beast and false prophet. The anti-christian power succeeding in the room of the paganish -- the pope and councils, of the emperors and senate -- it was quickly confirmed that none should be suffered to live in peace who received not his mark and name, <661316>Revelation 13:16,17. Whereunto, for my part, I cannot but refer very many of those following imperial constitutions, which were made at first against the opposers of the church's orthodoxism, but were turned against the witnesses of Jesus in the close.
(2.) This being done, they held out the reasons of this establishment. I shall touch only one or two of them, which are still common to them who walk in the same paths with them.
[1.] Now, the first was, That toleration of sundry ways of worship, and several religions, tends to the disturbance of the commonwealth and that civil society which men under the same government do and ought to enjoy. So Cicero tells us, lib. ii., De Leg., "Suosque deos, aut novos, aut alienigenas coli, confusionem habet," etc.; -- it brings in confusion of religion and civil society. The same is clearly held out in that counsel of Maecenas to Augustus before mentioned. "They," saith he, "who introduce new deities, draw many into innovations; whence are conspiracies, seditions, conventicles, no way profitable for the commonwealth."
217
[2.] The other main reason was, That hereby the gods, whom they owned and worshipped, were dishonored and provoked to plague them. That this was continually in their mouths and clamors, all the acts at the slaying of the martyrs, the rescripts of emperors, the apologies of the Christians, as Tertullian, Justin Martyr, Arnobins, Minutius Felix, do abundantly testify. All trouble was still ascribed to their impiety. Upon the first breaking out of any judgment, as though the cause of it had been the toleration of Christians, presently the vulgar cry was, "Christianos ad leones." Now, that those causes and reasons have been traduced to all those who have since acted the same things, especially to the emperors' successor at Rome, needs not to be proved. With the power of the dragon, the wisdom also is derived. See that great champion, Cardinal Bellarmine, fighting with these very weapons, Lib. de Laicis, cap. 21. And indeed, however illustrated, improved, adorned, supported, flourished, and sweetened, they are the sum of all that to this day hath been said in the same case.
(3.) Having made a law, and supported it with such reasons, as these, in proceeding to the execution of the penalty of that law as to particular persons (which penalty being, as now, arbitrary, was inflicted unto banishment, imprisonment, mine-digging, torturing in sundry kinds, maiming, death, according to the pleasure of the judges), they always charged upon those persons, not only the denying and opposing their own deities, religion, and worship; but also, that that which they embraced was foolish, absurd, detestable, pernicious, sinful, wicked, ruinous to commonwealths, cities, society, families, honesty, order, and the like. If a man should go about to delineate the Christian religion by the lines and features drawn thereof in the invectives and accusations of their adversaries, he might justly suppose that indeed that was their god which was set up at Rome with this inscription, "DEUS CHISTIANORUM ONOYCHITMS;" being an image with ass's ears, in a gown, claws or talons upon one foot, with a book in his hand. Charged they were that they worshipped an ass's head; which impious folly -- first fastened on the Jews by Tacitus, Hist., lib. v. cap. 1, in these words, "Effigiem animalis, quo monstrante errorem sitimque depulerant, penetrali sacravere" (having before set out a feigned direction received by a company of asses), which he had borrowed from Apion, a railing Egyptian of Alexandria f146 -- was
218
so ingrafted in their minds that no defensative could be allowed. The f147 sun, the cross, "sacerdotis genitalia," were either really supposed, or impiously imposed on them, as the objects of their worship. The blood and flesh of infants, at Thyestean banquets, was said to be their food and provision; promiscuous lust, with incest, their chiefest refreshment. Such as these it concerned them to have them thought to be, being resolved to use them as if they were so indeed. Hence I am not sometimes without some suspicion, that many of the impure abominations, follies, villainies, which are ascribed unto the primitive heretics, yea, the very Gnostics themselves (upon whom the filth that lies is beyond all possible belief), f148 might be feigned and imposed, as to a great part thereof. For though not the very same, yet things as foolish and opposite to the light of nature, were at the same time charged on the most orthodox.
But you will say, They who charged these things upon the Catholics were Pagans, enemies of God and Christ; but these, who so charged heretics, were Christians themselves. And so say I also, and therefore, for reverence of the name (though perhaps I could), I say no more. But yet this I say, that story which you have in Minutius Felix (or Arnobius, 8:book apologetical), of the meeting of Christians, the drawing away of the light by a dog tied to the candlestick, so to make way for adulteries and incests, I have heard more than once told with no small confidence of Brownists and Puritans. Hath not this very same course been taken in latter ages? Consult the writings of Waldensis and the rest of his companions, about Wickliffe and his followers, -- see the occasion of his falling off from Rome in our own chronicles, in Fabian of old, yea, and Daniel of late, to gratify a popish court; -- of Eckius, Hosius, Staphylus, Bolsec, Bellarmine, and the rest who have undertaken to portray out unto us Luther and Calvin, with their followers; -- and you will quickly see that their great design was to put on (as they did upon the head of John Huss at the Council of Constance, when he was led to the stake) the ugly visard of some devilish appearance, that under that form they might fit them for fire and fagot. And herein also is the polity of the dragon derived to the false prophet, and a color tempered for persecutors to imbrue their hands in the blood of martyrs.
This was the old Roman way, and I thought it not amiss to cautionate those enjoying truth and authority, that, if it be possible, they may not
219
walk in their steps and method. The course accounted so sovereign for the extirpation of error was, as you see, first invented for the extirpation of truth.
2. I desire it may be observed, that the general issue and tendence of unlimited arbitrary persecution, or punishing for conscience' sake (because in all ages, oiJ plei>onev kakoi<, and the worst of men have sat at the upper end of the world, for the most part more false worshippers having hitherto enjoyed authority over others than followers of the Lamb), hath been pernicious, fatal, and dreadful to the profession and professors of the gospel, -- little or not at all serviceable to the truth.
I have heard it averred by a reverend and learned personage, that more blood of heretics hath been shed by wholesome severity, in the maintenance of the truth and opposition unto errors, than hath been shed of the witnesses of Jesus by the sword of persecution, in the hands of heretics and false worshippers; -- an assertion, I conceive, under favor, so exceedingly distant from the reality of the thing itself, that I dare take upon me, against any man breathing, that in sundry Christian provinces, -- almost in every one of the west, -- more lives have been sacrificed to the one idol Haereticidium, of those that bear witness to the truth, in the belief for which they suffered, than all the heretics, properly so called, that ever were slain in all the provinces of the world by men professing the gospel. And I shall give that worthy divine, or any other of his persuasion, his option among all the chiefest provinces of Europe, to tie me up unto which they please. He that shall consider that above sixty thousand persons were, in six years or little more, cut off in a judicial way, by Duke D'Alva in the Netherlands, in pursuit of the sentence of the inquisition, will conclude that there is "causa facilis" in my hand.
The ancient contest between the Homoousians and the Arians, -- the first controversy the churches were agitated withal after they enjoyed a Christian magistrate (and may justly be supposed to be carried on to the advantage of error beyond all that went before it, because of the civil magistrates interesting themselves in the quarrel), -- was not carried out to violence and blood before the several persuasions lighted on several dominions and state interests: as between the Goths, Vandals, and the rest of their companions on one side, who were Arians; and the Romans on the
220
other. In all whose bickerings, notwithstanding, the honor of severity did still attend the Arians, especially in Africk, where they persecuted the Catholics with horrible outrage and fury: -- five thousand at one time were barbarously exposed to all manner of cruel villainy. Some eruptions of passion had been before among emperors themselves; but still with this difference, that they who Arianized carried the bell for zeal against dissenters. Witness Valens, who gave place in persecution to none of his pagan predecessors, killing, burning, slaying, making havoc of all orthodox professors; yea, perhaps that which he did -- at least was done by the countenance of his authority -- at Alexandria, upon the placing in of Lucius an Arian in the room of Athanasius, thrusting Peter beside the chair, who was rightly placed according to the custom of those times; perhaps, I say, the tumults, rapes, murders, then and there acted, did outgo what before had been done by the Pagans. See Theodoret, Ecclesiastes Hist., lib. 4, cap. 19. It were tedious to pursue the lying, slandering invectives, banishments, deaths, tumults, murders, which attend this council all along, after once they began to invoke the help of the emperors one against another; yet in this space some magistrates, weary with persecuting ways, did not only abstain practically from force and violence, -- as most of the orthodox emperors did, -- but also enacted laws for the freedom of such as dissented from them. Jovianus, a pious man, grants all peace that will be peaceable; offended only with them who would offer violence to others, Socrates Ecclesiastes Hist., lib. 3. cap. 25. Gratianus makes a law, whereby he granted liberty to all sects, but Manichees, Photinians, and Eunomians, Sozom. Ecclesiastes Hist., lib. vii.. cap. 1. Many more the like examples might be produced.
The next difference about the worship of God, to the Arian and its branches, that was controverted in letters of blood, was about images and their worship; in which, though some furious princes -- in opposition to that growing idolatry which, by popes, bishops, priests, and especially monks, was in those days violently urged -- did mingle some of their blood with their sacrifices; yet not to the tithe almost of what the Iconolastrae, getting uppermost, returned upon them and their adherents.
This, if occasion were, might be easily demonstrated from Paulus Diaconus, and others. After this, about the year 850, -- about which time the Iconolatrae having ensnared the west by polity (the posterity of
221
Charles the Great, who had stoutly opposed the worship of images, complying with the popes, the fathers of that worship, for their own ends), and wearied the east by cruelty, -- that contest growing towards an end, the whole power of punishing for religion became subservient to the dictates of the pope, the kings of the earth giving their power to the beast; unto which point things had been working all along; -- from thence, I say, until the death of Servetus in Geneva, the pursuit of Gentilis, Blandrata, and some other madmen in Helvetia, for the space well-nigh of seven hundred years, -- the chiefest season of the reign of Satan and Antichrist, -- all punishing for religion was managed by the authority of Rome, and against the poor witnesses of Jesus, prophesying in sackcloth in the several regions of the west. And what streams of blood were poured out, what millions of martyrs slain in that space, is known to all. Hence Bellarmine boasteth that the Albigenses were extinguished by the sword, De Laic. cap. xxii. It is true, there were laws enacted of old by Theodosius, Valentinian, Martian, -- as C. De. haereticis, 1; Manichseis, 1; Arianis, 1; Unicuique, which last provideth for the death of seducers; but yet, truly, though they were made by Catholics, and in the favor of Catholics, considering to what end they were used, I can look upon them no otherwise but as very bottom-stones of the tower of Babel.
This, then, in its latitude proving so pernicious to the profession of the gospel, -- having for so long driven the woman into the wilderness and truth into corners, -- being the main engine whereby the tower of Babel was built, and that which at this day they cry grace unto, as the foundation-stone of the whole antichristian fabric, f149 -- we had need be cautious what use we make (as one terms it well) of the broom of Antichrist, to sweep the church of Christ. Whether that we are in the truth, and they blinded with error of whom we have spoken, be a sufficient plea, we shall see anon. In the meantime we may do well to remember what Louis XII. of France said, yea, swore, concerning the inhabitants of Mirindol, whom, by the instigation of his prelates, he had ordered to be slain, when news was brought him what was their conversation and way of life: "Let them be heretics if you please," saith he, "but assuredly they are better than I and my Catholics." Take heed lest the punished be better than the punishers.
222
Let me add to this observation only this, that the attempt to suppress any opinions whatsoever by force hath been for the most part fruitless. For either some few particular persons are proceeded against, or else greater multitudes; if some particulars only, the ashes of one hath always proved the seed of many opinionatists. Examples are innumerable; take one, which is boasted of as a pattern of severity, taken from antiquity. About the year 390, Priscillianus, a Manichee, and a Gnostic, by the procurement of Ithacius and Idacius, two bishops, was put to death by Maximus, an usurping emperor, who ruled for a season, having slain Gratianus; as that kind of men would always close with any authority that might serve their own ends. Now, what was the issue thereof? Martinus, a Catholic bishop, renounces their communion who did it; the historian that reports it giving this censure of the whole, "Sic pessimo exemplo sublati sunt homines luce indignissimi;" -- though the men (Priscillianus and his companions) were most unworthy to live, yet their sentence of death was most unjust. But no matter for this, was not the heresy suppressed thereby? See what the same historian, who wrote not long after, and was able to testify the event, says of it: f150 "Non solum non repressa est haeresis, sed confirmata, et latius propagata est," etc.; -- "The heresy was so far from being suppressed hereby, that it was confirmed and propagated." His followers, who before honored him as a saint, now adore him as a martyr. The like in all ages hath been the issue of the like endeavors.
But now, if this course be undertaken against multitudes, what is or hath been the usual end of such undertakings? Take some examples of late days. Charles V., the most mighty emperor of Germany, undertakes by violence to extirpate the Lutherans and Calvinists out of the empire. After a tedious war, the death of many thousands, the wasting of the nation, in the close of all himself is driven out of Germany, and the business left much where it began, Sleid. Com. Philip of Spain, will needs force the inquisition upon the Netherlands. What is the issue? After the expense of an ocean of blood, and more coin than would have purchased the country twice over, his posterity is totally deprived of all sovereignty over those parts.
Patrick Hamilton and George Wishart are put to death in Scotland by the procurement of a cardinal; the cardinal is instantly murdered by some desperate young men, and a war raised there about religion, which was never well quieted until, having hunted their queen out of her native
223
kingdom, she had her head chopped off in England. f151 The wars, seditions, tumults, murders, massacres, rapes, burnings, etc., that followed the same attempt in France, cannot be thought of without horror and detestation. Neither knew those things any end, until the present forbearance was granted. Instances might be multiplied, but these things are known to all. If any shall say, All these evils followed the attempting to suppress truth, not error, I shall answer him another time, being loath to do it unless compelled. Only for the present I shall say, that error hath as much right to a forcible defense as truth.
3. To stir us up yet farther to a serious consideration of the grounds and reasons which are laid down for the inflicting of punishment upon any for exorbitancies in things of religion (upon what hath been said), the perpetual coincidence of the causes by them held forth who pretend to plead for just severity, with their pretenses who have acted unjust persecution, should be well heeded.
The position is laid down in general on both sides, That erring persons are so and so to be dealt withal, -- that such is the power and duty of the magistrate in such cases. The definition of heresy is agreed on for the main; only the Papists place the church's determination where others thrust in the heretic's conviction, -- a thing much more obscure to bystanders and judges also. The appellations wherewith truth persecuted and error pursued are clothed, still the same. The consequences urged on all sides -- of dishonor to God, trouble to the state, and the like -- not at all discrepant. The arguments for the one and other for the most part the same. Look what reasons one sect gives for the punishing of another, -- the names being changed, are retorted. He blasphemeth to the heretic, who chargeth blasphemy upon him. We use no other arguments, cite no other texts, press no other consequences for the punishing of other heretics, than the Papists, the wisest heretics breathing, do for the punishment of us.
No color, no pretense, but hath been equally used in all hands. None can say, This is mine. To Luther's objection, that the Church of Christ never burned a heretic, for Muss and Jerome were none; Bellarmine answers, they were heretics to them Catholics, which did suffice, De Laic. cap. xxi. And indeed this vicissitude of things is very pernicious. All Christians almost are heretics to some enjoying authority (as Salvian said the case
224
was between the Homoousians and Arians in his time); and most of those enjoying authority are persuaded it is their duty to suppress them whom they account heretics, and, answerably, have more or less acted according to this persuasion, until, by blood, wars, and horrid devastations of nations, some of them have been wearied. From the first croisade against the Albigenses, through the war of the Hussites under Zisca and the Procopii, those dreadful massacres before recounted, what a stage of blood hath Europe been made on this account! I desire that to this point the declaration of the Netherlands, at the beginning of their troubles (whom Bellarmine affirms to have petitioned for liberty of conscience, as he was writing "De Haereticidio," the thing being long before granted at Spira, at the convention of the states of the empire, in the year 1526), may be seriously considered.
4. For the necessity of courses of extremity against erroneous persons, for the upholding "the faith once delivered to the saints," and the keeping the churches in peace, it doth not appear to me to be so urgent as is pretended.
For three hundred years the church had no assistance from any magistrate against heretics; and yet in all that space there was not one long-lived or far-spreading heresy, in comparison of those that followed. As the disease is spiritual, so was the remedy which in those days was applied; and the Lord Jesus Christ made it effectual The Christians also of those days disclaimed all thoughts of such proceedings. The expressions of the most ancient, as Polycarpus, Ignatius, Irenaeus, concerning heretics, are sharp and cutting; their avoiding of them, being admonished, precise and severe; their confutations of them laborious and diligent; their church censures and ejections piercing and sharp; communion amongst the churches close, exact, and carefully preserved, so that a stubborn heretic was thrust out of Christian society; -- but for corporeal punishment, to be inflicted on them, in their writings not a syllable. Until Augustine was changed from his first resolution and persuasion, by the madness of Donatistical Circumcellions, this doctrine had but poor footing in antiquity. And whether his reasons as to this point be convincing, let any impartial man read his Epistle 50, and determine. What some say, -- The Christians would have been of another mind had they enjoyed Christian magistrates, -- is so suited to our present frame and temper, but so unworthy of them, that I should wrong them by a defensative. What was their sense of them,
225
in a spiritual way, is clear. John, they say, would not abide in a bath where Cerinthus the heretic, infected with Judaism and Paganism, was; saying, "Let us depart, lest the building fall on us where Cerinthus is," Iren., lib. iii. cap. 3; Euseb. Ecclesiastes Hist., lib. iii. cap. 28. Marcion meeting Polycarpus, and asking him whether he knew him, or acknowledged him, his answer was, "Yea, to be the first-born of the devil," Euseb., lib. iv. cap. 14. Ignatius's epistles are full of the like expressions. Irenaeus says, he would have no words with them, lib. iii. cap. 3. Tertullian's books testify for him at large, with what keenness of spirit he pursued the heretics of his days, though before the end of them he had the unhappiness to be almost one himself. Cyprian cries out, "Nulla cum talibus convivia, nulla colloquia, nulla commercia misceantur," Epist. iii. ad Cornel; -- "Neither eat, nor talk, nor deal with them." Antonius the hermit leaves testimony when he was dying, "that he never had peaceable conference with them all his days," Vita Anton. inter Oper. Athan. Surely had these men perceived the mind of God for their bodily punishment, they would not have failed to signify their minds therein; but truly their expressions hold out rather the quite contrary.
Touv< misoun~ tav ton< Qeokesqai? ouj mhn< kai< tu>ptein autj oukein, kaqwv< ta< eq] nh ta< mh< eidj ot> a ton< Kur> ion kai< Qeon< , alj l j ecj qouv< men< hJgeis~ qai kai< cwri>zesqai ajp j aujtw~n,
says Ignatius, Epist. ad Philad.;
-- "Count them enemies, and separate from them who hate God; but for beating or persecuting them, that is proper to the heathen who know not God, nor our Savior: do not you so."
Tertullian in very many places lays down general maxima tending to more liberty than is now pleaded for. One or two places may be pointed at:
"Videte ne et hoc ad irreligiositatis elogium concurrat, adimere libertatem religionis, et interdicere optionem divinitatis, ut non liceat mihi colere quem velim, sed cogar colere quem nolim. Nemo se ab invito coli vellet, ne homo quidem,"
Apol., cap. xxiv. And again to Scapula the governor of Carthage, to dissuade him from the persecution he intended:
226
"Tamen humani juris et naturalis potestatis est unicuique quod putaverit colere, nec alii obest, aut prodest alterius religio: sed nec religionis est cogere religionem, quae sponte suscipi debeat, non vi; cum et hostiae ab animo libenti expostulentur: ita et si nos compuleritis ad sacrificandum, nihil praestabitis diis vestris, ab invitis enim sacrificia non desiderabunt."
And I desire to know, whether that which he maketh to be the plea of Christians may not also be used by all erring persons:
"Quasi non totum quod in nos potestis, nostrum sit arbitrium. Certe si velim, Christianus sum, tune ergo me damnabis, si damnari velim. Gum veto quod in me potes, nisi velim, non pores, jam meae voluntatis est quod potes, non tuae potestatis," Apol., cap. il. Hence was that query of Lactantius, "Quis imponet mihi necessitatem aut credendi quod nolim, aut quod velim non credendi?"
And long after these, Gregory of Rome, lib. ii. Epist. lii., tells us, "Nova et inaudita est ista praedicatio, quae verberibus exigit fidem;" -- to beat in faith with stripes, was then a new kind of preaching. These and the like were their expressions.
It is true, in the three first centuries many fond, foolish, corrupt opinions were broached by sundry brain-sick men; but they laid little hold of the churches, kept themselves in the breasts of some few disorderly wanderers, and did very little promote the mystery of iniquity: but afterward, when the Roman emperors, and the great men of the earth, under and with them, began to interpose in the things of religion, and were mutually wooed, instigated, and provoked by the parties at variance (as indeed it is a shame to consider, upon all meetings, assemblies, disputes, councils, what running, what flattering, what insinuation at court, were used on all hands), what root did divers heresies take! how far were they propagated! Witness Arianism, which had almost invaded the whole world.
Furthermore, by the ways which were invented, oft from the rule, for the extirpation of errors, when, by the instigation of prelates, the emperors were (to their own ruin) persuaded to them, the man of sin walked to his
227
throne. Those very laws, edicts, and declarations, which were obtained against erring persons, did the bishops of Rome invert and use against all the witnesses of Jesus. The devil durst not be so bold as to employ that his grand agent in his apprenticeship against the saints; but he first suffers him to exercise his hand against heretics, intending to make use of him afterward to another purpose. In most of those contests which the Roman pontiffs had with their fellow-bishops, by which they insensibly advanced their own supremacy, it was the defense of Catholics they undertook; as in the case of Athanasius and others.
Neither did the Christians of old at once step into the persuasion of punishing corporeally in case of religion. Constantine makes a decree at first, Th n zrhskeia> v oujk arj nhtea> n ein+ ai, "that liberty of worship is not to be denied; and therefore the Christians, as others, should have liberty to keep the faith of their religion and heresy," Euseb., Ecclesiastes Hist., lib. x. cap. 5. And in the same edict he saith (how truly I know not, but yet great Constantine said it), "That it is most certain, that this is conducing to the peace of the empire, that free option and choice of religion be left to all." Afterward, when he began a little farther to engage himself in the business of religion, being indeed wearied with the petitions of bishops and their associates for the persecution of one another, what troubles in a few years did he intricate himself withal! Perplexed he was in his spirit to see the untoward revengefulness of that sort of people; insomuch that he writes expressly to them, being assembled in council at Tyre,
"That they had neither care of the truth, nor love to peace, nor conscience of scandal, nor would by any means be prevailed on to lay down their malice and animosities," Socrat. Hist., lib. i. cap. 34.
At length an Arian priest curries favor with his sister Constantia: she gets him into the esteem of her brother: after some insinuations of his, new edicts, new synods, new recallings, new banishments of other persons, follow one upon the neck of another, Rufin. Ecclesiastes Hist., lib. i. cap. 11. And when this knack was once found out of promoting a sect by imperial favor, it is admirable to consider how those good princes, Constantine and his sons, were abused, misled, enraged, engaged into mutual dissensions, by the lies, flatteries, equivocations of such as called
228
themselves bishops, Rufin., lib. i. cap. 15, 16, etc. As also, how soon, with the many, the whole business of religion was hereupon turned into a matter of external pomp and dominion. But it is beside my purpose to rake into that hell of confusion which by this means brake in upon the churches in succeeding ages. Only for the following imperial edicts and constitutions in the behalf of the catholic faith, and for the punishing of erring persons, I desire to observe, --
(1.) That the emperors were stirred up to them by turbulent priests and aspiring prelates. Let the pope's letters to them witness this. Leo, Epist. 75:1, etc.
(2.) That they were still bottomed upon such and such councils, that were not to be opposed or spoken against, when all of them were spent for the most part about things quite beside and beyond the Scripture (as feasting, and lastings, and bishops' jurisdictions); and some of them were the very ulcers and imposthumations of Christian religion, as those of Nice and Ephesus, both the second; and in general all of them the sea upon which the whore exalted her seat and throne. And these things did those good men, either deceived by the craft of heretics, or wearied by the importunity of the orthodox.
And yet, notwithstanding all this (as I shall afterward declare), I cannot close with that counsel which Themistius, a philosopher, gave to Valens the emperor, and am most abhorrent from the reason of his counsel, -- viz., "That he should let all sects alone, because it was for the glory of God to be honored with diversities of opinions and ways of worship." Yet though this reason be false and impious, the advice itself was well conducing at that time to the peace of the churches, something qualifying the spirit of that heretical emperor, who before had cruelly raged against all orthodox professors of the Deity of Christ, Socrat., lib. iv. cap 27.
5. Lastly, add unto all that hath been said, "Vice coronidis," for the use of such as, enjoying authority, may have misapprehensions of some truths of Christ, -- a sad consideration concerning the end and issue which the Lord, in his righteous judgment, hath in all ages given to persecutors and persecution.
229
Nero (of whom says Tertullian, "Tali dedicatore gaudet sanguis Christianus"), who was the first that employed the sword against our religion, being condemned by the senate to be punished "more majorum," slew himself, with this exprobration of his own sordid villainy, "Turpiter vixi, turpius morior," Sueton. in Ner. Domitian, the inheritor of his rage and folly, was murdered in his own house by his servants, Idem in Domit. Trajan, by a resolution of his joints, numbedness of body, and a choking water, perished miserably, Dio Cassius de Traj. This is he whose order not to seek out Christians to punishment, but yet to punish them appearing, you have in his epistle to Pliny, a provincial governor under him, Plin. Epist. xcvii.; which, though commended by Eusebius, Ecclesiastes Hist., lib. iii. cap. 33, yet is canvassed by Tertullian as a foolish, impious, wicked constitution, Apol cap. ii. Hadrian, perishing with a flux and casting of blood, paid some part of the price of the innocent blood which he had shed, Aelius Spart. in Had. Severus poisoned himself, to put an end to his tormenting pains, Jul. Capitol. Maximinus, with his son yet a child, was torn in pieces of the soldiers, all crying out, "that not a whelp was to be left of so cursed a stock." Decius, having reigned scarce two years, was slain with his children, Euseb., lib. vii. cap. 1. Valerian, being taken by Sapores king of Persia, was carried about in a cage, and being seventy years old, was at length flayed alive, Euseb., lib. vii. cap. 13. Another Valerian, of the same stamp with his brother and kindred, was murdered at Milan. Diocletian being smitten with madness, had his palace consumed with fire from heaven, and perished miserably. The city of Alexandria, in the time of Gallienus, was, for its persecution, so wasted with variety of destroying plagues and judgments, that the whole number of its inhabitants answered not the gray-headed old men that were in it before, Dionys. apud Euseb., lib. vii. cap. 21. What was the end of Julian is known to all. Now, truly, of many of these we might well say, as one of old did, "Quales imperatores." As Trajan, Hadrian, Severus, Julian, what excellent emperors had they been, had they not been persecutors! And all this, says Tertullian, is come to pass that men might learn mh< zeomacein~ . He that desires to see more of this, let him consult Tertul. Apol. et ad Scap.; Euseb. Ecclesiastes Hist., lib. vii. cap. 21; August. de Civit. Dei, lib. xviii. cap. 52; Eutrop., lib. viii. It would be tedious to descend to examples of latter ages, our own and the neighbor nations do so much, too much, abound with them. Let this that
230
hath been spoken suffice to cautionate mortal men how they meddle with the vessels of the sanctuary.
But now may some say, What will be the issue of this discourse? Do you, then, leave every one at liberty in the things of God? Hath the magistrate nothing to do in or about religion? Is he to depose the care thereof? Shall men, exasperated in their spirits by different persuasions, be suffered to devour one another as they please?
III. I have only showed the weakness of those grounds which some men
make the bottom of their testimonies against the toleration of any thing but what themselves conceive to be truth; as also, taken away the chief of those arguments upon which such a proceeding against erring persons is bottomed as tends to blood and death. What positively the civil magistrate may, nay, ought to do, in the whole business of religion, comes in the next place to be considered, being the third and last part of our discourse.
Now, my thoughts unto this I shall hold out under these three heads.
1. What is the magistrate's duty as to the truth, and persons professing it.
2. What in reference to the opposers and revilers of it.
3. What in respect of dissenters from it.
1. I shall begin with the first, which to me is much of chiefest importance.
His power, or rather his duty herein, I shall hold out in these ensuing propositions: --
(1.) As all men in general, so magistrates, even as such, are bound to know the mind and will of God in the things which concern his honor and worship. They are bound, I say, to know it. This obligation lies upon all creatures capable of knowing the Creator, answerably to that light which of him they have, and the means of revelation which they do enjoy. He of whom we speak is supposed to have that most sovereign and supreme of all outward teachings, the word of God, with such other helps as are thereby revealed, and therein appointed; so as he is bound to know the will of God in every thing him concerning. Wherein he foals and comes short of the truth, it is his sin; -- the defect being not in the manner of the
231
revelation, but in the corruption of his darkened mind. Now, that he is to make this inquiry in reference to his calling, is evident from that of David, 2<102303> Samuel 23:3, "He that ruleth over men must be just, ruling in the fear of God." This fear is only taught by the word. Without a right knowledge of God and his mind, there can be no true fear of him. That command, also, for the Jewish magistrate to study it day and night, and to have the book of the law continually before him, because it was the rule of that civil polity whereof he was, under God, the head and preserver, by analogy comfirmeth this truth, <051718>Deuteronomy 17:18,19.
(2.) If he desire this wisdom sincerely, and the Lord intend him "as a light of the morning, as a rising sun, a morning without clouds" to his people, doubtless he will reveal himself to him, and teach him his mind; as he did David and Solomon, and other holy men of old. And as to this, I shall only with due reverence cautionate the sons of men that are exalted in government over their brethren, that they take heed of a lifted-up spirit, -- the greatest closer of the heart against the truth of God. He hath promised to teach the humble and the lowly in mind; the proud he beholdeth afar off. Is not this the great reason that the rulers believe not on him, and the nobles lay not their necks to the yoke of the Lord, even because their hearts are lifted up within them, and so lie in an unteachable frame before the Lord?
(3.) The truth being revealed to them, and their own hearts made acquainted therewith, after their personal engagements to the practice of the power of godliness, according to the "revelation of God in the face of Jesus Christ," three things are incumbent on him in reference thereunto.
[1.] That, according to the measure of its revelation unto him, he declare, or take care that it be declared, unto others, even all committed to his governing charge. The general equity that is in the obligation of "strengthening others when we are confirmed," desiring them to be like ourselves in all participation of grace from God, -- the nature of true zeal for the glory and name of the Lord, are a sufficient warrant for this, yea, demand the performance of this duty. So Jehoshaphat, being instructed in the ways of God, sent princes and priests to teach it in all the cities and towns of Judah, 2<141707> Chronicles 17:7-9. As also did Hezekiah, 2<143006> Chronicles 30:6-9. Let this, then, be our first position: --
232
I. It belongs to the duty of the supreme magistrate, the governor or
shepherd of the people, in any nation, being acquainted with the mind of God, to take care that the truth of the gospel be preached to all the people of that nation, according to the way appointed, either ordinary or extraordinary.
I make no doubt but God will quickly reject them from their power who, knowing their Master's will, are negligent herein.
[2.] As he is to declare it, so he is to protect it from all violence whatever. Jesus Christ is the great king of nations, as well as the holy king of saints. His gospel hath a right to be preached in every nation, and to every creature under heaven. Whoever forbids or hinders the free passage of it, is not only sinful and impious towards God, but also injurious towards men. Certainly the magistrate is to protect every one and every thing in their own right, from the violence and injury of unruly men. In the preaching and receiving the gospel there is a right acted, superior to all earthly privileges whatever. In this, then, the magistrate is to protect it, that under him the professors thereof "may lead a quiet and peaceable life, in all godliness and honesty." And for this cause they to whom the sword is committed may with the sword lawfully defend the truth, as the undoubted right and privilege of those who do enjoy it, and of which they cannot be deprived without the greatest injury. Jephthah laid it down as the ground of the equity of the wars he waged against the Ammonites, that they would possess what the Lord their God gave them to possess; the defense whereof he pursued to the subversion of their (at first) invading enemies, <071124>Judges 11:24,33. It is no new thing to begin in defense, and end in offense. Now, if the truth be given us of the Lord our God to possess, certainly it may be contended for by those who owe protection thereunto. And if this were not so, we may pray, and prevail, for the prosperity of those in authority, and yet, when we have done, not have a right to a quiet and peaceable life. Let this, then, be the second assertion: --
II. The gospel being preached and declared, as of right it ought to be, it is
the duty of the magistrate, by the power wherewith he is intrusted, to protect and defend it against all or any persons that, by force or violence, shall seek to hinder the progress or stop the passage of it, under what pretense soever.
233
And that a neglect of this also will be attended with the anger of the Lord, and the kindling of his wrath, shall not long be doubted of any.
[3.] The protecting, assisting, and supporting of all the professors of it in that profession, and in ways of truth's appointment, for the practice of that which is embraced, and the furtherance of it towards them who as yet embrace it not, is also required. And of this there are sundry parts.
1st. That, seeing Christ Jesus hath appointed his disciples to walk in such societies, and requireth of them such kind of worship, as cannot be performed without their meeting together omJ oqumadon< , "in one place;" that he either provide, or grant being provided, the use of such places under his protection as may, in all or any kind, be suited and fitted for that end and purpose. And the ground of this is, --
(1st.) From the right which the gospel of Christ hath to be received amongst men, according to his own appointment; whether that be the appointment of Christ or not, amongst us is no question.
(2dly.) Because the magistrate hath the sole power of all public places, and the protection of them is committed to him alone, by virtue of that consent unto government which is among any people. This proved as above.
2dly. A protection in the use of those places, and all things exercised in them, answerable to that which he doth and is bound to grant unto men in their own private dwellings and families. The reason why I am protected from all hurt or violence in my family is, because I have a right to dispose of all things in my family, being my own; and so hath not another. It was asserted before that Christians have a right to the ordinances of Christ, and truth a right to be at liberty; and therefore, if any shall invade, disturb, or trouble them in their rights and liberties, he is bound, "ex officio," to give them a protection, "not bearing the sword in vain."
Now, being in my family, in my private house, the assistance of those in authority is due, --
(1st.) In respect of them without.
(2dly.) In respect of them within.
234
(lst.) For them without, if any one will, against my consent, intrude himself upon my family enjoyments, to share with me, or violently come to take away that is mine, or disturb me in the quiet possession of it, the magistrate takes cognizance of such disturbances, and punisheth them according to equity. Suitably, if any person or persons whatsoever shall with violence put themselves upon the enjoyment of such ordinances as those enjoying the rights of the gospel have obtained to themselves, or shall come in their celebration of them to cause disturbance, certainly that magistrate protects not every one in his undoubted rights, who doth not accommodate the wronged parties with the assistance of his power to the punishment of the transgressors.
(2dly.) For house dwellers, servants, or any others, who may break out into such offenses and incorrigibleness as the amendment thereof may be beyond what I am intrusted to do to any by law of God or man, shall not the magistrate here also interpose? is not his assistance here abundantly required and always granted?
From parity of reason, is it not as due for their protection who, in the enjoyment of their public religious rights, may receive disturbance, and be under force from some incorrigible by any rule among themselves? For instance, -- suppose a person justly excommunicated and ejected any society of Christians, as to any spiritual communion, yet will with outward force and violence put himself upon them in their closest acts of communion; doubtless their rights are here to be by power preserved.
3dly. That whereas the preachers of the gospel are now to be maintained in an ordinary way, and to expect their supportment in a usual course of providence; and seeing that many to whom we have proved that the gospel is to be declared by the care of the magistrate, will not or cannot make such provisions for them as is needful in these last evil days of the world; it is incumbent on those nursing-fathers to provide for them, who, because of their continual labors in the work of the Lord, are disenabled to make provision for themselves. Where churches are settled according to the rule of the gospel, and not too much straitened by reason of want, there may be an alteration as to this proposal. That this engagement lies first upon the churches, was seen of old. Hence that caution or canon of the Council of Chalcedon, cap. vi., Mhdeisqw ajpolelume>nov, "Let none
235
be ordained at large." "Ne dicatur, mendicat in palaestra infelix clericus," says the scholiast, -- "lest he should be driven to beg for want of maintenance."
This being the sum of what, as to this head, I have to assert, I shall give in the proofs of it, and then draw some farther positions.
Reason 1. The bottom of the whole ariseth from that right which the gospel hath to be preached to all nations and people; and that right, paramount to all civil sanctions and constitutions, which every soul hath to receive it in the profession thereof. And all this flows from the donation of the Father unto Jesus Christ, whereby he is made "heir of all things," <580102>Hebrews 1:2, having the "nations given him for his inheritance, the uttermost parts of the earth for his possession," <190208>Psalm 2:8; -- being also" King of kings, and Lord of lords," acting nothing in taking possession of his own but what his sovereignty bears him out in.
Reason 2. All this tends to the apparent good of these committed to his charge, that they may lead their lives in godliness and honesty; which is the very chief end of magistracy committed unto men. This is directly intended; all other things come in by accident, and upon suppositions.
Reason 3. No person living can pretend to the least injury by this, -- none is deprived, none wronged.
Reason 4. The precepts given unto them, and the promises made concerning them, do abundantly confirm all that hath been asserted. <190210>Psalm 2:10,11, they are commanded as kings and judges to serve the Lord, in promoting the kingdom of the Lord Jesus Christ. And it is promised, <234923>Isaiah 49:23, that "they shall be nursing-fathers and nursingmothers to the church" of Christ, even then when she shall "suck the breasts of kings" (earthly things are the milk of kingly breasts), "when her officers shall be peace, and her exactors righteousness," <230916>Isaiah 9:16,17. This, at least, reacheth to all we have ascribed to them. All is but bowing the knee of magistracy at the name of Jesus.
Hence are these positions: --
236
III. The providing or granting of places requisite for the performance of
that worship which in the gospel is instituted, is the duty of the Christian magistrate.
IV. Protection, as to peace and quietness in the use of the ordinances of
the Lord Jesus Christ, from violent disturbers, either from without or within, is also incumbent on him.
V. Supportment and provision, as to earthly things, where regularly
failing, is of him required.
And in the neglect of any of these that takes place, which is threatened, <230912>Isaiah 9:12, two or three consectaries, added hereunto, shall close this part of the magistrate's power, or rather duty, about the things of religion. As, --
Consect. 1. Positive actings, by way of supportment and assistance, maintenance, allowance of public places, and the like, in the behalf of persons deviating from the truth, in those things wherein they deviate, are contrary to the rule of the word, and duty of them in authority. For, --
Error hath neither right nor promise; nor is any precept given in the behalf thereof.
Consect. 2. The defense and protection of erring persons from violence and injury, in those things wherein they have a right, is no acting of his duty about religious things, but a mere dealing for the preservation of human society, by the defense of persons not acting against the rules thereof. f152
Consect. 3. Every particular minute difference among the professors of the truth cannot be proved to come under the cognizance of the magistrate, he being to attend the worship which for the main is acceptable to God in Christ; neither do any testimonies extend his duty any farther. Hence, --
Corollary 1. The present differences about church society and the subject or seat of discipline, which are between those dissenters who are known by the names of Presbyterians and Independents, as they are in themselves (not heightened by the prejudices, lusts, corruptions, and interests of men), hinder not at all, but that the magistrate is bound to the performance
237
of the duties before mentioned unto both parties. And the reasons of this are, because, --
Reason 1. The things wherein they are agreed are clearly as broad as the magistrate's duty can be stretched to cover them.
Reason 2. Neither party, I am persuaded, in their retired thoughts dare avow the main of the worship by their dissenters embraced, to be, as such, rejected of the Lord.
Reason 3. No example in the world can be produced out of the Old Testament, or New, or ecclesiastical history, of a forcible decision of such minute differences. See Socrat. Ecclesiastes Hist., lib. vi. cap. 20.
Corollary 2. All the plea of persons erring in doctrine or worship is not from what the magistrate must do, but from what he may not do.
And this for the first part shall suffice.
2. There is another part of the magistrate's power, -- the other side of his sword, -- to be exercised towards the opposition of that truth which he hath embraced.
And this hath a twofold object: --
(1.) Things;
(2.) Persons.
(1.) Things are of two sorts: --
[1.] Ways of worship.
[2.] Outward appearances, monuments, accommodations, and declarations of those ways.
Of the first I shall speak afterward.
By the second I mean all the outward attendances of any false or erroneous worship, which are either helps to or declarations of the superstition, idolatry, error, or falseness of it; as temples for idolatrous service, crosses, pictures, and the like abused relics of old, unwarranted zeal. Now, concerning these, I affirm, --
238
1st, That the magistrate ought not to make provision of any public places for the practice of any such worship as he is convinced to be an abomination unto the Lord. When I say he ought not to make provision, I understand not only a not actual caring that such be, but also a caring that such may not be. He should not have a negation of acting as to any thing of public concernment. His not opposing here is providing. For instance, he must not allow -- that is, it is his duty to oppose -- the setting apart of public places under his protection for the service of the mass (as of late in Somerset House), or for any kind of worship in itself disallowed, because not required, and so not accepted. This were to be bound to help forward sin, and that such sin whereof he is convinced; -- which is repugnant to the whole revealed will of God. A magistrate, I told you before, is not to act according to what he may do, but what he must do. Now, it cannot be his duty to further sin.
2dly. Outward monuments -- ways of declaring and holding out false and idolatrous worship -- he is to remove; as the Papists' images, altars, pictures, and the like; Turks' mosques; prelates' service-book. Now these are of two sorts: --
(1st.) Such things as, in their whole use and nature, serve only for the carrying on of worship in itself wholly false, and merely invented; as altars, images, crosses.
(2dly.) Such as are used for the carrying on of worship true in itself, though vilely corrupted; as praying and preaching; -- such are those places commonly called churches.
The first are to be abolished; the latter aright used. I speak as to public appearances; for private disquisitions after such things I may be otherwise minded. The reason of this difference is evident to all.
Thus, in days of old, Constantine shut up Pagans' temples, Euseb. de Vita Constant., lib. iv. cap. 23, 24; and demolished some of the most filthy of them, lib. iii. cap. 52. Theodosius utterly cast them to the ground, though not without some blows and bloodshed, Socrat. Ecclesiastes Hist., lib. v. cap. 16. The command of God for the abolishing all monuments of idolatry, <051201>Deuteronomy 12:1-3, with the commendation of those kings of
239
Judah who accordingly performed this duty, 2<141706> Chronicles 17:6, 30:14, are enough to confirm it, and to bottom this position: --
VI. It is the duty of the magistrate not to allow any public places for (in
his judgment) false and abominable worship; as also, to demolish all outward appearances and demonstrations of such superstitious, idolatrous, and unacceptable service.
Let Papists, who are idolaters, and Socinians, who are anthropolatrae, plead for themselves.
(2.) Now, for persons there seems something more of difficulty; yet certain clear rules may be proposed concerning them also, to hold out when they and their proceedings come under the cognizance of the civil magistrate, and are obnoxious to the sword which he beareth. And they are these: --
[1.] Such persons as, having embraced any false principles and persuasion in or about things concerning God and his worship, do pursue the upholding or propagating of such principles in a disorderly manner, to the disturbance of civil society, are doubtless under his restraining power, to be acted and put forth in such ways as to other persons running out into the same or the like compass of disorder, upon other grounds, and from the instigation of other lusts. The pretense of disturbance and confusion, upon the bearing with differences in opinion about things commanded in religion, we before rejected, as a color fitted chiefly for the wearing of persecution. But actual disturbances, indeed, must have actual restraints. For instance, if a man, being persuaded that the power of the magistrate is in Christian religion groundless, unwarrantable, unlawful, should thereupon stir up the people to the abolishing and removal of that power; such stirrings up, and such actings upon that instigation, are as opposite to the gospel of Christ (which opposeth no lawful regimen among the sons of men), so also prejudicial to human society; and therefore to be proceeded against by them who bear not the sword in vain. This case we know happened once in Germany, and may do so again in other places. If such as these suffer, it is "as murderers, or thieves, or evil-doers, or busy-bodies in other men's matters;" which is a shameful thing, no way commendable or praiseworthy, 1<600415> Peter 4:15.
240
[2.] If any persons whatsoever, under any pretense whatsoever, shall offer violence or disturbance to the professors of the true worship of God, so owned, established, and confirmed as above said, in and for the profession of that true, so-owned worship, service, and declaration of the mind of God; such persons are to fear that power which is the minister of God, and a revenger to them that do evil. Let us suppose of them what they suppose, and for their own justification and support in irregular ways bear out of themselves, -- that they enjoy the truth, others walking in paths of their own; yet then this practice is contrary to that prime dictate of nature which none can pretend ignorance of, viz., "Do not that to another which thou wouldst not have done unto thyself." If men that would not think it equitable to be so dealt with as they deal with others, supposing themselves in their condition, do yet so deal with them, they are aujtokata>kritoi, and do pronounce sentence against themselves out of their own mouths. This, then, deserveth punishment; and breaking out to the disturbance of public order ought to be punished. We before proved the protection of public places to belong to the magistrate; so that he not only may, but, if he will not be false to Him by whom he is intrusted, he must, put forth his authority for the safe-guarding and revenging of them. Yea, also, and this rule may pass, when some things in the way publicly established are truly offensive. What the ancient Christians thought of the zeal of Audas, a Christian bishop, who would needs demolish a Pagan temple in Persia, I know not; but I am sure his discretion is not much extolled who, by that one fiery act of destroying pureio~ n, -- that is, "a temple of fire" (for the Persians looked upon fire as a god, as the historian observes), -- occasioned a cruel persecution of thirty years' continuance, Theod. Ecclesiastes Hist., lib. v. cap. 38.
[3.] When any have entertained any singular opinion in matters of great weight and importance, -- such as nearly concern the glory of God, and the minds of Christians, in reverence of his holy name, are most tenderly affected withal, so that without much horror of mind they can scarce hear those errors whereby those grand truths are opposed, -- yet those persons who have entertained such uncouth opinions shall not be content so to have done, and also in all lawful ways (as to civil society) endeavored to propagate the said opinions to others; but, in the pursuit of this their design of opposing truth, shall publicly use such expressions, or perform
241
such acts, as are fit to pour contempt and scorn upon the truth which they do oppose, -- reviling it also, or God himself so represented as he is in the truth they abominate, with odious and execrable appellations (as, for instance, the calling the holy Trinity, "Tricipitem Cerberum"; -- if the question be put, Whether in this case the magistrate be not obliged to vindicate the honor of God by corporeal restraints, in some degrees at least, upon the persons of those men? -- truly, for my part, I incline to the affirmative. And the reason hereof is this: -- Though men, through the incurable blindness of their minds, falling into error of judgment and misinterpretation of the word, may disbelieve the Deity of Christ, and the Holy Spirit; yet that any pretense from the word, persuasion of conscience, or dictate of religion, should carry them out to reviling, opprobrious speeches of that which of God is held out contrary to their apprehensions, is false and remote from reason itself. For this cause Paul says he was a blasphemer; -- not because, being a Jew, he disbelieved the gospel; but because, so disbelieving it, he moreover loaded the truths thereof with contumelious reproaches Such expressions, indeed, differ not from those piercing words of the holy name of God which he censured to death, <032415>Leviticus 24:15, but only in this, that there seemeth in that to be a plain opposition unto light, in this not so. The like may be said of a Jew's crucifying a dog.
[4.] There are a sort of persons termed in Scripture at] aktoi, 1<520514> Thessalonians 5:14; agj oraio~ i. <441705>Acts 17:5; at] opoi, 2<530302> Thessalonians 3:2; anj upot> aktoi, 1<540109> Timothy 1:9, and the like, -- disorderly, vagabond, wandering, irregular persons, fixed to no calling, abiding in no place, taking no care of their families; that, under a pretense of teaching the truth, without mission, without call, without warrant, uncommanded, undesired, do go up and down, from place to place, creeping into houses, etc. Now, that such ways as these, and persons in these ways, may be judicially inquired into, I no way doubt. The story is famous of Sesostris, king of Egypt, who made a law, that all the subjects of his kingdom should once a year give an account of their way and manner of living, and if any one were found to spend his time idly, he was certainly punished; and the laws of most nations have provided that their people shall not be wanderers, and whosoever hath not a place of abode and employment is by them a punishable vagabond. And in this, by much experience of the
242
ways, walking, and converse of such persons, I am exceedingly confirmed in. I did as yet never observe any other issue upon such undertakings, but scandal to religion, and trouble to men in their civil relations.
[5.] When men, by the practice of any vice or sin, draw others to a pretended religion; or, by pretense of religion, draw men to any vice or known sin, let them be twice punished, -- for their real vice, and pretended religion. The truth is, I have been taught exceedingly to disbelieve all the strange imputations of wickedness and uncleanness that are imposed upon many, to be either the end or the medium of the practice of that communion in religion which they do profess and embrace. I remember that, when I was a boy, all those stories were told me of Brownists and Puritans which afterward I found to have been long before the forgeries of Pagans, and imposed on the primitive Christians. I dare boldly say, I have heard stories of them a hundred times, holding out that very thing, and those deeds of darkness, which Minutins Felix holds out in the tongue of an infidel concerning the Christians of those days; but yet, because sundry venerable persons, to whom antiquity hath given sanctuary from being arraigned on the point of false testimony, have left it upon record of sundry heretics in their days, -- as the Gnostics and others, that they were conjoined into "societates tessera pollutionis," and some assert that the like iniquities are not wholly buried, I made the supposition, and hope that, if they depose themselves from common sense and reason, the magistrate will never exalt them to the privilege and exemption of religion.
In these, and such like cases as these, when men shall break forth into disturbance of common order and enormities against the light of nature, beyond all positive command of any pretended religion whatsoever, that the magistrate ought to set hedges of thorns in their ways, sharpened according to their several delinquencies, I suppose no man not abhorred of common sense can once hesitate or doubt. And I am the more inclined to assert a restraint to all such as these, because it may be established to the height without the least prejudice unto the truth, though persons erring should enjoy the place of authority.
3. That which now remaineth in this head to be considered, is concerning persons maintaining and upholding any great and pernicious errors, but in
243
such ways as are not, by any of the former disorders, to be brought under the cognizance of the civil magistrate, but good, honest, allowable, and peaceable in themselves; not at all to be questioned, but in reference to the things that are carried on in and by those ways, -- as communication by discourse and private preaching, and the like.
Now, concerning these, it is generally affirmed, that persons maintaining any error in or against any fundamental article of faith or religion, and that with obstinacy or pertinacy after conviction, ought to be proceeded against by the authority of the civil magistrate, whether unto death or banishment, imprisonment or confiscation of goods.
(1.) Now unto this -- supposing what I have written heretofore concerning the incompetency of all and the non-constitution of any judge in this case, with the answers given at the beginning of this treatise to most of the places produced usually for the affirmative -- I shall briefly give in my thoughts; reserving the consideration of pressing conformity to the next head to be handled. And, --
[1.] That I cannot but observe, that, in the question itself, there are sundry things gratis assumed; as, --
1st. That it is known and confessed what articles in religion are fundamental, and this also to the magistrate; when no one thing among Christians is more questionable, most accounting them so (be they what they will) wherein they differ from others. So that, one way or other, all dissenters shall be hooked in, directly or indirectly, to clash upon fundamentals. In this Papists are secure, who make the church's propositions sufficient to make an article fundamental.
2dly. That the persons holding the error are convinced, when perhaps they have been only confuted; between which two there is a wide difference. He that holds the truth may be confuted; but a man cannot be convinced but by the truth. That a man should be said to be convinced of a truth, and yet that truth not shine in upon his understanding to the expelling of the contrary error, to me is strange. To be convinced, is to be overpowered by the evidence of that which before a man knew not. I myself once knew a scholar invited to a dispute with another man about something in controversy in religion. In his own, and in the judgment of all the
244
bystanders, the opposing person was utterly confuted; and yet the scholar, within a few months, was taught of God, and clearly convinced that it was an error which he had maintained, and the truth which he opposed: and then, and not till then, did he cease to wonder that the other person was not convinced by his strong arguments, as before he had thought. May not a Protestant be really worsted in a dispute by a Papist? hath it not so ere now fallen out? -- if not, the Jesuits are egregious liars. To say a man is convinced, when, either for want of skill and ability or the like, he cannot maintain his opinion to and against all men, is a mere conceit. The truth is, I am so far from this morose severity of looking upon all erring persons as convinced that have been confuted, that I rather, in charity, incline to believe that no erring person, whilst he continues in his error, is convinced. It will not easily enter into my dull apprehension, how a man can be convinced of an error that is enlightened with a contrary truth, and yet hold that error still. I am loath to charge more corrupt and vile affections upon any than do openly appear. That of Paul, affirming that some men are self-condemned, is quite of another nature. I think a person is said to be convinced, not when there is sufficiency in the means of conviction, but when there is such an efficacy in them as to lay hold upon his understanding.
3dly. That they are obstinate and pertinacious is also a cheap supposal, taken up without the price of a proof. What we call obstinacy, they call constancy; and what we condemn them for as pertinacy, they embrace as perseverance. As the conviction is imposed, not owned, so is this obstinacy. If we may be judges of other men's obstinacy, all will be plain; but if ever they get uppermost, they will be judges of ours. Besides, I know not what good it will do us, or how it will advantage our cause, to suppose men obstinate and convinced before we punish them, -- no such qualifications being anywhere in the book of God urged in persons deserving punishment: -- if they have committed the crime whereunto the penalty is annexed, be they obstinate or not, they shall be punished.
[2.] But now, supposing all this, -- that we are clear in all fundamentals, -- that we are convinced that they are convinced, and doubt not but that they are obstinate; -- if they keep themselves in the former bounds, what is to be done? I say, besides what we spake at the entrance of this
245
discourse, I shall, as to any ways of corporeal co-action and restraint, oppose some few things.
1st. The non-constitution of a judge in case of heresy is a thing civilly criminal. As to spiritual censures, and an ecclesiastical judgment of errors and false doctrines, we find them appointed, and a lawful judge as to the determining concerning them divinely instituted; so that in such ways they may be warrantably proceeded against, <662215>Revelation 22:15. But now, for any judge that should make disquisition concerning them, or proceed against them, as things criminal, to be punished with civil censures, I conceive the Scripture is silent. And indeed, who should it be? The custom of former ages was, that some persons of one sort should determine of it as to right, -- viz., that such or such a thing was heresy, and such or such a one a heretic, -- which was the work of priests and prelates; and persons of another sort should "de facto" punish, and determine to be punished, those so adjudged by the former, -- and these were, as they called them, the secular magistrates, officers of this world. And indeed, had not the god of this world blinded their eyes, and the God of the spirits of all flesh hardened their hearts, they would not have so given up their power to the man of sin as to be made so sordidly instrumental to his bloody cruelty. We read, <242610>Jeremiah 26:10,11, that the priests and prophets assemble themselves in judgment, and so pronounce sentence upon the prophet Jeremiah that he should die for a false prophet; verse 12, Jeremiah makes his appeal to the secular magistrate, and all the people; who, taking cognizance of the cause, pronounce sentence in the behalf of the condemned person against the priests and prophets, and deliver him whether they will or not, verse 16. I spare the application of the story: but that princes and magistrates should, without cognizance of the thing or cause, proceed to punishment or censure of it, upon the judgment of the priests condemning such or such a man for a heretic or a false prophet, -- blessed be the Lord, we have no warrant. Had this proceeding been regular, Jeremiah had died without mercy for a false prophet, as thousands since, standing before the Lord in his spirit, have done. This course, then, that the civil magistrate should proceed to sentence of corporeal punishment upon others judging of the fault, is vile, sordid, unwarrantable, and exceedingly unworthy of any rational man, much more such as are set over the people of the land. That the same persons must determine of the cause and appoint the punishment is clear.
Now, who must these be?
246
(1st.) Are they the ministers of the gospel? -- of all others, they are the most likely to be the most competent judges in spiritual causes. Let it be so; but then, also, they must be the determiners and inflicters of the punishment upon default. Now, let them pour out upon obstinately erring persons all the vengeance that God hath betrusted them withal, "The weapons of our warfare are not carnal, but mighty through God," etc. By this course, admonition, avoiding, rejection, excommunication, will be the utmost that can be inflicted on them; which, for my part, I desire may be exercised to the utmost extent of the rule.
(2dly.) Shall the magistrate be made judge of the cause as well as of the person? Is he intrusted to determine what is error, what not, -- what heresy, what not, -- who is an heretic, who not; and so what punishment is due to such and such errors, according to the degrees wherein they are?
[1st.] I desire an institution of this ordinance in the church. Where is the magistrate intrusted with such a power? where are rules prescribed to him in his proceedings?
[2dly.] Is not a judiciary determination concerning truth and error (I mean truths of the gospel) a mere church act? and that church power whereby it is effected? Must not, then, the magistrate, "qua talis," be a church officer? Will men of this mind tolerate Erastianism?
[3dly.] If there be a twofold judicature appointed for the same person, for the same crime, is it not because one crime may in divers respects fall under several considerations? and must not these considerations be preserved immixed, that the formal reason of proceeding in one court may not be of any weight in the other? We proved before, and it is granted of all, that the church is judge in case of heresy and error, as such, to proceed against them, as contrary to the gospel; -- their opposition to the faith delivered to the saints is the formal reason upon which that proceedeth to censure. If, now, this be afterward brought under another sentence, of another judicature, must it not be under another consideration? Now, what can this be, but its disturbance of civil society; which, when it doth so, -- not in pretense, but really and actually, -- none denies it to be the magistrate's duty to interpose with his power.
247
[4thly.] If the magistrate be judge of spiritual offenses, and it be left to him to determine and execute judgment, in such proportion as he shall think meet, according to the quality and degrees thereof, -- it is a very strange and unlimited arbitrariness over the lives and estates of men: and surely they ought to produce very clear testimonies that they are intrusted from the Lord herewith, or they can have no great quiet in acting.
[5thly.] It seems strange to me, that the Lord Jesus Christ should commit this architectonical power in his house unto magistrates, foreseeing of what sort the greatest number of them would be, yea, determining that they should be such, for the trim and affliction of his own. View the times that are past, consult the stories of former ages, take a catalogue of the kings and rulers that have been, since first magistrates outwardly embraced Christian religion in this and other nations where the gospel hath been planted; and ask your own consciences whether these be the men to whom this high trust in the house of God is committed? The truth is, they no sooner left serving the dragon in the persecution of the Pagans, but presently, in a very few years, they gave up their power to the beast, to set up another state in opposition to the Lord Jesus Christ and his gospel; in the supportment whereof the most of them continue laboring till this very day. "Hae manus Trojam exigent?" What may be added in this case, I refer to another opportunity.
2dly. Gospel constitutions in the case of heresy or error seem not to favor any course of violence, -- I mean, of civil penalties. Foretold it is that heresies must be, 1<461119> Corinthians 11:19; but this for the manifesting of those that are approved, not the destroying of those that are not; -- I say destroying, I mean with temporal punishment, that I may add this by the way; for, -- all the arguments produced for the punishment of heretics, holding out capital censures, and these being the tendence of all beginnings in this kind, -- I mention only the greatest, including all other arbitrary penalties, being but steps of walking to the utmost censures. Admonitions, and excommunication upon rejection of admonition, are the highest constitutions (I suppose) against such persons: "Waiting with all patience upon them that oppose themselves, if at any time God will give them repentance to the acknowledgment of the truth." Imprisoning, banishing, slaying, is scarcely a patient waiting. God doth not so wait upon unbelievers. Perhaps those who call for the sword on earth are as
248
unacquainted with their own spirits as those that called for fire from heaven, <420954>Luke 9:54. And perhaps the parable of the tares gives in a positive rule as to this whole business: occasion may be given of handling it at large; for the present I shall not fear to assert, that the answers unto it, borrowed by our divines from Bellarmine, will not endure the trial. We hope that spiritual quiet, and inoffensiveness in the whole mountain of the Lord, which is wrapped up in the womb of many promises, will at length be brought forth to the joy of all the children of Zion.
3dly. Sundry other arguments, taken from the nature of faith, heresy, liberty of conscience, the way of illumination, means of communication of truth, nature of spiritual things, pravitious tendence of the doctrine opposed, if it should be actually embraced by all enjoying authority, and the like, I thought at present to have added; but I am gone already beyond my purposed resting place.
(2.) Come we, in a few words, to the last thing proposed (wherein I shall be very brief, the main of what I intended being already set down), -- the power of the magistrate to compel others to the embracing of that religion and way of worship which he shall establish and set up; which, for the greater advantage, we shall suppose to be the very same, both for the things proposed to be believed and also practiced, which God himself hath revealed, and requireth all men everywhere to embrace. What is to be done for the settling and establishing of the profession of the gospel, and the right apprehension of the mind of God therein, contradistinct from all those false and erroneous persuasions which, in these or former days, [are] or have been held forth in opposition thereunto, was before declared; -- how it is to be supported, maintained, protected, defended, safe-guarded from all oppositions, disturbances, blasphemings, was then and there set down.
Now, supposing that sundry persons, living under the power, and owning civil obedience to the magistrate, will not consent to sound doctrine, nor receive in some things (fewer or more, less or greater) that form of wholesome words which he holds forth and owns as the mind of Christ in the gospel, nor communicate with him in the worship which, by the authority of those words or that truth, he hath as before established, it is inquired, What is the duty of the magistrate in reference to the bringing of
249
them into that subjection which is due unto, and an acknowledgment of, the truth?
And to this I shall briefly give in my answer in these following positions: --
[1.] In reference unto us in this nation, the greatest difficulty in giving a full return to this question ariseth from the great disorder of the churches of God amongst us. Were the precious distinguished from the vile, churches rightly established, and church discipline [so] exercised that Christians were under some orderly view, and men might be considered in their several capacities wherein they stand, an easy finger would untie the knot of this query. But being in that confusion wherein we are, gathering into any order being the great work in hand, I suppose, under favor, that the time is scarce come for the proposal of this question; but yet something may be given in unto it, though not so clear as the former supposal, being effected, would cause it to be.
[2.] The constant practice of the churches in former ages, in all their meetings for advice and counsel, to consent unto some form of wholesome words, that might be a discriminating "tessera" [symbol] of their communion in doctrine, being used in prime antiquity, -- as is manifest in that ancient symbol commonly esteemed apostolical (of the chief heads whereof mention in the like summary is made in the very first writers among them), -- having also warrant from the word of God, and being of singular use to hold out unto all other churches of the world our apprehensions of the mind of God in the chief heads of religion, may be considered. If this be done by the authority of the magistrate, -- I mean, if such a declaration of the truth wherein the churches by him owned and protected do consent be held out as the confession of that truth which he embraceth, -- it will be of singular use unto, yea, indeed, must necessarily precede, any determination of the former question. Of the nature and use of confessions, etc., so much hath of late been learnedly disputed, that I shall not pour out any of mine own conceptions for the present about them in that hasty, tumultuary manner wherein I am enforced to expose this essay.
[3.] Those who dissent from the truth so owned, so established, so decreed, do so either in less matters of small consequence, and about things
250
generally confessed not fundamental; or in great and more weighty heads of doctrine, acts of worship, and the like; -- both agreeing in this, that they will not hold communion, either as to all or some parts and duties thereof, with those churches and persons who do embrace the truth so owned, as before, and act accordingly.
1st, For the first of these, or such as dissent about things of no great concernment, in comparison of those other things wherein they do agree with them from whom they do dissent, I am bold positively to assert, that, saving and reserving the rules and qualifications set down under the second head, the magistrate hath no warrant from the word of God, nor command, rule, or precept, to enable him to force such persons to submit unto the truth as by him established, in those things wherein they express a conscientious dissent, or to molest them with any civil penalty in case of refusal or non-submission; nor yet did I ever in my life meet with any thing in the shape of reason to prove it, although the great present clamor of this nation is punctually as to this head: -- whatever be pretended, this is the Helena about which is the great contest.
What, I pray, will warrant him, then, to proceed? Will the laws against idolatry and blasphemy, with their sanctions towards the persons of blasphemers and idolaters? (For I must ingenuously confess, all that which, in my poor judgment, looks with any appearance of pressing towards Haereticidium is the everlasting equity of those judicial laws, and the arbitrariness of magistrates from a divine rule in things of the greatest concernment to the glory of God, if free from them; and that [as] these laws, I doubt, will scarcely be accommodated unto any thing under contest now in this age of the world among Christians.) -- But shall I say a warrant [may be] taken from hence for the compelling of men sound in so many fundamentals as, were it not for the contest with them, we would acknowledge sufficient for the entertainment of the Lord Jesus in their bosoms, to subject [themselves] to, and close with, the things contrary to their present light and apprehension (though under a promise of being taught of God), or to inflict penalties upon a refusal so to do? -- "Credat Apella!"
Shall the examples of extraordinary judgments upon idolaters, false prophets, by sword and fire from heaven, on magicians, apostates, and the
251
like, be here produced? Though such arguments as these have made thousands weep tears of blood, yet the consequence, in reason, cannot but provoke laughter to all men not wholly forsaken of directing principles.
What, then, shall be done? they will say. They have been admonished, rebuked, convinced, -- must they now be let alone?
Something as to this I shall add in the close of this discourse; -- for the present, let learned Whitaker answer for me. And first, to the first, -- of their being confuted: "Possunt quidem controversiae ad externum forum deferri, et ibi definiri; sed conscientia in eo foro non acquiescit, non enim potest conscientia sedari sine Spiritu sancto." Let controversies (saith he) be determined how you please, -- until the conscience be quieted by the Holy Spirit, there will be little peace. Unto which I shall not add any thing, considering what I said before of conviction. And to the latter, -- of letting them alone to their own ways, "Ecclesiae quidem optatius est levibus quibusdam dissensionibus ad tempus agitari, quam in perfida pace acquiescere; non ergo sufficit aliquo modo pacem conservari, nisi illam esse sanctam pacem constiterit," Whit., Con. 4 de Romans Pont. qu. 1, cap. 1, sect. 2. Better some trouble, than a perfidious, compelled peace. See him handle this more at large, with some excellent conclusions to this purpose, Con. 4 de Romans Pont. qu. 1, cap. 1, sect. 19, pp. 48 et 50.
For these, then (and under this head I compare all such persons as, keeping in practice within the bounds before laid forth, do so far hold the foundation, as that, neither by believing what is not, nor disbelieving what indeed is, they do take in or keep off any such thing as wherewithal being embraced, or without which being rejected, the life of Christ cannot in any case possibly consist, nor salvation by him be obtained), as the magistrate is not bound by any rule or precept to assist and maintain them in the practice of those things wherein they dissent from the truth; so he is bound to protect them in peace and quietness in the enjoyment of all civil rights and liberties; -- nor hath he either warrant or allowance to proceed against them, as to the least penalty, for their dissent in those things they cannot receive. Attempts for uniformity among saints, or such as, for aught we can conclude either from their opinions or practices, may be so, by external force, are purely antichristian.
252
2dly. Now, for those that stand at a greater distance from the publicly owned and declared truths, -- such as before we spake of, -- the orderly way of dealing with such is, in the first place, to bring them off from the error of the way which they have embraced; and until that be done, all thoughts of drawing in their assent to that from which at such a distance they stand is vain and bootless. Now, what course is to be taken for the effecting of this? Spiritual ways of healing are known to all, -- let them be used; and in case they prove fruitless, for aught that yet I can perceive, the persons of men so erring must be left in the state and condition we described under the second head.
And now, to drive on this business any farther by way of contest, I will not. My intention at the beginning was only positively to assert, and to give in briefly, the scriptural and rational bottoms and proofs of those assertions; wherein I have gone aside, to pull or thrust a line of debate, I have transgressed against my own purpose, -- I hope it will be pardoned; though I am heartily desirous any thing which passeth my pen may be brought to the test, and myself reduced where I have gone amiss. Yet my spirit faints within me to think of that way of handling things in controversy which some men, by reciprocation of answers and replies, have wound themselves into. Bolsec, f153 and Staphylus, and Stapleton, seem to live again, and much gall from beneath to be poured into men's ink. O the deep wounds the gospel hath received by the mutual keen invectives of learned men! I hope the Lord will preserve me from being engaged with any man of such a frame of spirit. What hath been asserted may easily be cast up in a few positions; -- the intelligent reader will quickly discern what is aimed at, and what I have stood to avow.
If what is proposed be not satisfactory, I humbly offer to the honorable Parliament, that a certain number of learned men, who are differently minded as to this business of toleration, which almost every where is spoken against, may be desired and required to a fair debate of the matter in difference before their own assembly; that so, if it be possible, some light may be given to the determination of this thing, of so great concernment in the judgments of all men, both on the one side and on the other; that so they may "try all things, and hold fast that which is good."
253
Corol. 1. That magistrates have nothing to do in matters of religion, as some unadvisedly affirm, is exceedingly wide from the truth of the thing itself.
Corol. 2. Corporeal punishments for simple error were found out to help to build the tower of Babel.
Si quid novisti rectius istis, Candidus imperti; si non, his utere mecum.
254
SERMON 4.
THE STEADFASTNESS OF THE PROMISES,
AND
THE SINFULNESS OF STAGGERING:
OPENED IN A SERMON PREACHED AT MARGARET'S IN WESTMINSTER, BEFORE THE PARLIAMENT, FEBRUARY 28, 1649, Being A Day Set Apart For Solemn Humiliation Throughout The Nation.
PREFATORY NOTE.
THE following discourse was preached after Owen's return from Ireland. The expedition of Cromwell had been eminently successful in establishing peace, after the massacres and commotions which had long prevailed in that island. Owen, however, had set his heart upon securing for it higher blessings than outward peace, enforced by the conquering sword of the Protector. It is affecting to note the depth of spiritual concern and anxiety he evinces, that Ireland should enjoy the gospel of Christ, as the only cure for its manifold and inveterate disorders. How humbling, that extensive districts of it should have remained to our day substantially under the same wants and necessities which bad a voice so clamant in the ear of Owen! It reads as if the utterance of yesterday, when we find him declaring his heartfelt wish, that "the Irish might enjoy Ireland as long as the moon endureth, so that Jesus Christ might possess the Irish." Mr. Orme holds, apparently on good grounds, that this sermon was really delivered before the House of Commons, not in February 1649, as the title
255
bears, but in February 1650. The epistle dedicatory to the preceding sermon on" Righteous Zeal," etc., has the address and date, "Coggeshall, February 28," (undoubtedly 1649), which is the same day on which, by the title of the present sermon, he was preaching at London. Some allusions in this sermon are thought to indicate that Owen had been in Ireland; and though, in all the editions of it, the year is said to have been 1649, by the present mode of reckoning it would be 1650. We may add, that in the old collections of Owen's sermons, this one follows the sermon next in the present order, on <581227>Hebrews 12:27. On the other hand, Asty affirms that it was preached before Owen went to Ireland, and speaks of it as giving rise to his acquaintance with Cromwell. The allusions to Ireland may not be regarded by some as very decisive on the point; and it is singular that the number of the year should differ from the mode of reckoning common to the dates of the other sermons published by Owen about this time. Since authorities differ, we have given the evidence on both sides, and the sermons appear in the order in which, by the dates and titles, they are said to have been preached. Mr. Orme seems to us clearly in the right; and, though the matter is not of much importance, we have, under this view, some record in this discourse of the impressions left on the mind of Owen by his visit to Ireland. On the first occasion on which he ever preached before the House of Commons, he entreated that the destitute parts of England and Wales might be supplied with the gospel; and now on his return from his mission to Dublin, as soon as he has the ear of Parliament, he implores, in fervent terms, that the gospel may be sent to Ireland. The fact bespeaks his own heartfelt sense of its value, and shows how wisely be could turn opportunities to account for the advancement of his Master's cause. -- ED.
Die Veneris, 1 Martii, 1649.
Ordered by the Parliament, That the thanks of this House be given to Mr. Owen for his great pains taken in his sermon preached yesterday before the Parliament, at Margaret's, Westminster (being a day set apart for public humiliation); and that he be desired to print his sermon; and that he have the like privilege in printing as others in like cases have usually had. Ordered, That Sir William Masham do give the thanks of this House to Mr. Owen accordingly.
HEN. SCOBELL, Cler. Perl.
256
TO
THE COMMONS OF ENGLAND,
IN PARLIAMENT ASSEMBLED.
SIRS,
THAT God in whose hands your breath is, and whose are all your ways, having caused various seasons to pass over you, and in them all manifested that his works are truth and his ways judgment, calls earnestly by them for that walking before him which is required from them who, with other distinguishing mercies, are interested in the specialty of his protecting providence. As, in a view of present enjoyments, to sacrifice to your net, and burn incense to your drag, as though by them your portion were fat and plenteous, is an exceeding provocation to the eyes of his glory; so, to press to the residue of your desires and expectations by an arm of flesh, the designings and contrivances of carnal reason, with outwardly appearing mediums of their accomplishment, is no less an abomination to him. Though there may be a present sweetness to them that find the life of the hand, yet their latter end will be, to lie down in sorrow. That you might be prevailed on to give glory to God, by steadfastness in believing, committing all your ways to him, with patience in well-doing, to the contempt of the most varnished appearance of carnal policy, was my peculiar aim in this ensuing sermon.
That which added ready willingness to my obedience unto your commands for the preaching and publishing hereof, being a serious proposal for the advancement and propagation of the gospel in another nation, is here again recommended to your thoughts, by
Your Most Humble Servant In Our Common Master, J. Owen. March 8, 1649.
257
SERMON 4.
THE STEADFASTNESS OF THE PROMISES, AND THE SINFULNESS OF STAGGERING.
"He staggered not at the promise of God through unbelief." -- <450420>Romans 4:20.
IN the first chapters of this epistle, the apostle, from Scripture and the constant practice of all sorts of men of all ages, Jews and Gentiles, wise and barbarians, proves all the world, and every individual therein, to "have sinned and come short of the glory of God;" -- and not only so, but that it was utterly impossible that, by their own strength, or by virtue of any assistance communicated, or privileges enjoyed, they should ever attain to a righteousness of their own that might be acceptable unto God.
Hereupon he concludes that discourse with these two positive assertions: --
First, That for what is past, "every mouth must be stopped, and all the world become guilty before God, chapter <450319>3:19.
Secondly, For the future, though they should labor to amend their ways, and improve their assistances and privileges to a better advantage than formerly, "yet by the deeds of the law shall no flesh be justified in the sight of God," verse 20.
Now, it being the main drift of the apostle, in this epistle, and in his whole employment, to manifest that God hath not shut up all the sons of men hopeless and remediless under this condition, he immediately discovers and opens the rich supply which God, in free grace, hath made and provided for the delivery of his own from this calamitous estate, even by the righteousness of faith in Christ; which he unfoldeth, asserteth, proves, and vindicates from objections, to the end of the 3d chapter.
This being a matter of so great weight, as comprising in itself the sum of the gospel wherewith he was intrusted, -- the honor and exaltation of
258
Christ, which above all he desired, -- the great design of God to be glorious in his saints, -- and, in a word, the chief subject of the embassage from Christ to him committed (to wit, that they who neither have, nor by any means can attain, a righteousness of their own, by the utmost of their workings, may yet have that which is complete and unrefusable in Christ, by believing); he therefore strongly confirms it in the 4th chapter, by testimony and example of the Scripture, with the saints that were of old; -- thereby also declaring, that though the manifestation of this mystery were now more fully opened by Christ from the bosom of the Father, yet indeed this was the only way for any to appear in the presence of God, ever since sin entered the world.
To make his demonstrations the more evident, he singleth out one for an example who was eminently known, and confessed by all to have been the friend of God, -- to have been righteous and justified before him, and thereon to have held sweet communion with him all his days; to wit, Abraham, the father according to the flesh of all those who put in the strongest of all men for a share in righteousness, by the privileges they did enjoy and the works they did perform.
Now, concerning him the apostle proves abundantly, in the beginning of the 4th chapter, that the justification which he found, and the righteousness he attained, was purely that, and no other, which he before described; to wit, a righteousness in the forgiveness of sins through faith in the blood of Christ. Yea, and that all the privileges and exaltations of this Abraham, which made him so signal and eminent among the saints of God as to be called "The father of the faithful," were merely from hence, that this righteousness of grace was freely discovered and fully established unto him; -- an enjoyment being granted him in a peculiar manner by faith of that promise wherein the Lord Christ, with the whole spring of the righteousness mentioned, was enwrapped. This the apostle pursues, with sundry and various inferences and conclusions, to the end of verse 17, chapter 4.
Having laid down this, in the next place he gives us a description of that faith of Abraham whereby he became inheritor of those excellent things, from the adjuncts of it; -- that as his justification was proposed as an example of God's dealing with us by his grace; so his faith might be laid
259
down as a pattern for us in the receiving that grace. Now, this he doth from, --
First, The foundation of it, whereon it rested.
Secondly, The matter of it, what he believed.
Thirdly, The manner of it, or how he believed.
First, From the bottom and foundation on which it rested, -- viz., the omnipotency or all-sufficiency of God, whereby he was able to fulfill whatever he had engaged himself unto by promise, and which he called him to believe, verse 17, "He believed God, who quickeneth the dead, and calleth those things which be not as though they were."
Two great testimonies are here of the power of God.
1. That he "quickeneth the dead:" -- able he is to raise up those that are dead to life again.
2. He "calleth things that are not as though they were:" -- by his very call or word gives being to those things which before were not, as when he said, "Let there be light, and there was light," <010103>Genesis 1:3; by that very word "commanding light to shine out of darkness," 2<470406> Corinthians 4:6.
These demonstrations of God's all-sufficiency he considereth in peculiar reference to what he was to believe; to wit, that "he might be the father of many nations," verse 11, -- of the Jews, "according to the flesh," -- of Jews and Gentiles, according to the faith whereof we speak. For the first, "his body being now dead, and Sarah's womb dead," verse 19, he rests on God "as quickening the dead," in believing that he "shall be the father of many nations." For the other, that he should be a father of the Gentiles by faith, the Holy Ghost witnesseth that they "were not a people," <280223>Hosea 2:23. The implanting of them in his stock must be by a power "that calleth things that are not, as though they were," -- giving a new nature and being unto them, which before they had not.
To bottom ourselves upon the all-sufficiency of God, for the accomplishment of such things as are altogether impossible to any thing but that all-sufficiency, is faith indeed, and worthy our imitation. It is also the wisdom of faith to pitch peculiarly on that in God which is
260
accommodated to the difficulties wherewith it is to wrestle. Is Abraham to believe that from his dead body must spring a whole nation? -- he rests on God, as "him that quickeneth the dead."
Secondly, His faith is commended from the matter of it, or what he did believe; which is said in general to be "the promise of God," verse 20, "He staggered not at the promise of God through unbelief." And particularly, the matter of that promise is pointed at, verses 11,18, -- that he should be "the father of many nations;" that was, his being a "father of many nations," of having "all nations blessed in his seed:" -- a matter entangled with a world of difficulties, considering the natural inability of his body and the body of Sarah to be parents of children. But, when God calls for believing, his truth and all-sufficiency being engaged, no difficulty nor seeming impossibilities that the thing to be believed is or may be attended withal, ought to be of any weight with us. He who hath promised is able.
Thirdly, From the manner of his believing, which is expressed four ways.
1. "Against hope, he believed in hope," verse 18. Here is a twofold hope mentioned; -- one that was against him, the other that was for him.
(1.) He "believed against hope;" that is, when all arguments that might beget hope in him were against him. "Against hope," is against all motives unto hope whatever. All reasons of natural hope were against him. What hope could arise, in or by reason, that two dead bodies should be the source and fountain of many nations? so that against all inducements of a natural hope he believed.
(2.) He "believed in hope;" that is, such hope as arose, as his faith did, from the consideration of God's all-sufficiency. This is an adjunct of his faith, -- it was such a faith as had hope adjoined with it. And this believing in hope, when all reasons of hope were away, is the first thing that is set down of the manner of his faith. In a decay of all natural helps, the deadness of all means, an appearance of an utter impossibility that ever the promise should be accomplished, -- then to believe with unfeigned hope is a commendable faith.
2. He was "not weak in faith," verse 19, meiw> siv, "minime debilis," Beza. He was by "no means weak;" a negation that, by a figure, mh< ajsqenh>sav, doth strongly assert the contrary to that which is dented. He was no way
261
weak; that is, he was very strong in faith, as is afterwards expressed, verse 20, He "was strong in faith, giving glory to God." And the apostle tells you wherein this his not weakness did appear: saith he, "He considered not his own body being now dead, when he was about a hundred years old, neither yet the deadness of Sarah's womb," verse 19. It was seen in this, that his faith carried him above the consideration of all impediments that might lie in the way to the accomplishment of the promise.
It is mere weakness of faith that makes a man lie poring on the difficulties and seeming impossibilities that lie upon the promise. We think it our wisdom and our strength to consider, weigh, and look into the bottom of oppositions and temptations that arise against the promise. Perhaps it may be the strength of our fleshly, carnal reason, but certainly it is the weakness of our faith. He that is strong in faith will not so much as debate or consider the things that cast the greatest seeming improbability, yea, impossibility, on the fulfilling of the promise: it will not afford a debate or dispute of the cause, nor any consideration. "Being not weak in faith, he considered not."
3. He was "fully persuaded," verse 21, plhroqforhqeiv< , "persuasionis plenus." This is the third thing that is observed in the manner of his believing. He fully, quietly, resolvedly cast himself on this, that "he who had promised was able to perform it." As a ship at sea (for so the word imports), looking about, and seeing storms and winds arising, sets up all her sails, and with all speed makes to the harbor; Abraham, seeing the storms of doubts and temptations likely to rise against the promise made unto him, with full sail breaks through all, to lie down quietly in God's allsufficiency.
4. The last is, that "he staggered not," verse 20. This is that which I have chosen to insist on unto you, as a choice part of the commendation of Abraham's faith, which is proposed for our imitation: "He staggered not at the promise of God through unbelief."
The words may be briefly resolved into this doctrinal proposition: --
Observation. All staggering at the promises of God is from unbelief.
What is of any difficulty in the text, will be cleared in opening the parts of the observation.
262
Men are apt to pretend sundry other reasons and causes of their staggering: The promises do not belong unto them, -- God intends not their souls in them, -- they are not such and such, -- and this makes them stagger; when the truth is, it is their unbelief, and that alone, that puts them into this staggering condition. As in other things, so in this, we are apt to have many fair pretenses for foul faults. To lay the burden on the right shoulders, I shall demonstrate, by God's assistance, that it is not this, or that, but unbelief alone, that makes us stagger at the promises.
To make this the more plain, I must open these two things: --
I. What is the promise here intended.
II. What it is to stagger at the promise.
I. The promise here mentioned is principally that which Abraham
believing, it was said eminently that "it was accounted to him for righteousness." So the apostle tells us, verse 5 of this chapter. When this was, you may see <011506>Genesis 15:6; there it is affirmed, that "he believed the Lord, and it was accounted to him for righteousness." That which God had there spoken to him of, was about "the multiplying of his seed as the stars of heaven, whereas he was yet childless."
The last verse of chapter 14 leaves Abraham full of earthly glory. He had newly conquered five kings with all their host, was honored by the king of Sodom, and blessed by the king of Salem; and yet, in the first verse of chapter 15, God, "appearing to him in a vision," in the very entrance, bids him "fear not; " -- plainly intimating, that notwithstanding all his outward success and glory, he had still many perplexities upon his spirit, and had need of great consolation and establishment. Abraham was not clear in the accomplishment of former promises about the blessed seed; and so, though he have all outward advancements, yet he cannot rest in them. Until a child of God be clear in the main in the matter of the great promise, -- the business of Christ, the greatest outward successes and advantages will be so fax from quieting and settling his mind, that they rather increase his perplexities. They do but occasion him to cry, Here is this and that; here is victory and success; here is wealth and peace; -- but here is not Christ.
263
That this was Abraham's condition appears from verse 2 of that chapter; where God having told him that he was his shield, and his exceeding great reward, he replies, "Lord GOD, what wilt thou give me, seeing I go childless?" As if he should have said, Lord God, thou toldest me when I was in Haran, now nineteen years ago, that in me and "my seed all the families of the earth should be blessed," <011203>Genesis 12:3, -- that the blessed, blessing seed, should be of me: but now I wax old, all appearances grow up against the direct accomplishment of that word; and it was that which, above all, in following thee, I aimed at: if I am disappointed therein, what shall I do? and what will all these things avail me? -- what will it benefit me to have a multitude of earthly enjoyments, and leave them in the close to my servant?
I cannot but observe, that this sighing, mournful complaint of Abraham, hath much infirmity, and something of diffidence mixed with it. He shakes in the very bottom of his soul, that improbabilities were growing up, as he thought, to impossibilities against him in the way of promise. Yet hence also mark these two things: First, That he doth not repine in himself, and keep up his burning thoughts in his breast, but sweetly breathes out the burden of his soul into the bosom of his God. "Lord GOD," saith he, "what wilt thou give me, seeing I go childless?" It is of sincere faith, to unlade our unbelief in the bosom of our God. Secondly, That God takes not his servant at the advantage of his complaining and diffidence; but lets that pass, until having renewed the promise to him, and settled his faith, then he gives in his testimony that he believed God. The Lord overlooks the weakness and causeless wailings of his, takes them at the best, and then gives his witness to them.
This, I say, was the promise whereof we spake, -- that he should have a seed of his own, "like the stars that cannot be numbered," <011504>Genesis 15:4,5. And herein are contained three things.
1. The purely spiritual part of it, that concerned his own soul in Christ. God engaging about his seed, minds him of his own interest in that seed which brings the blessing. Jesus Christ, with his whole mediation, and his whole work of redemption, is in this promise, with the enjoyment of God in covenant, "as a shield, and as an exceeding great reward."
264
2. The kingdom of Christ, in respect of the propagation and establishment of it, with the multitude of his subjects, -- that also is in this promise.
3. The temporal part of it, -- multitudes of children to a childless man, and an heir from his own bowels.
Now this promise, in these three branches, takes up your whole interest, comprises all you are to believe for, be you considered either as believers or as rulers. As believers: -- so your interest lies in these two things: That your own souls have a share and portion in the Lord Christ; and that the kingdom of the Lord Jesus be exalted and established. As rulers: -- That peace and prosperity may be the inheritance of the nation, is in your desires. Look upon this in subordination to the kingdom of Christ, and so all these are in this promise.
To make this more plain, these being the three main things that you aim at, I shall lay before you three promises, suited to these several things, which, or the like, you are to view in all your actings, all staggering at them being from unbelief.
The first thing you are to believe for, is the interest of your own souls in the covenant of grace by Christ. As to this, I shall only point unto that promise of the covenant, <580812>Hebrews 8:12,
"I will be merciful to their unrighteousness, and their sins and their iniquities will I remember no more."
The second is the establishment of the kingdom of Christ, in despite of all opposition And for this, amongst innumerable [passages], take that of <230911>Isaiah 9:11.
"Therefore thy gates shall be open continually; they shall not be shut day nor night; that men may bring unto thee the forces of the Gentiles, and that their kings may be brought: for the nation and kingdom that will not serve thee shall perish."
The quiet and peace of the nation, which ye regard as rulers, as it stands in subordination to the kingdom of Christ, comes also under the promise; for which take that of <243020>Jeremiah 30:20,21.
265
These being your three main aims, let your eye be fixed on these three, or the like promises; for in the demonstration and the use of the point I shall carry along all three together, desiring that what is instanced in any one may be always extended to both the others.
II. What is it to stagger at the promise? "He staggered not," ouj
diekri>qh, "he disputed not." Diakrin> omai is, properly, to make use of our own judgment and reason in discerning of things, of what sort they be. It is sometimes rendered, "to doubt," <402121>Matthew 21:21, "If ye have faith" (kai< mh< diakriqh~te), "and doubt not:" that is, not use arguings and reasonings in yourselves concerning the promise and things promised. Sometimes it simply denotes to discern a thing as it is: -- so the word is used, 1<461129> Corinthians 11:29, Diakri>nwn to< swm~ a, "Discerning the body." In the sense wherein it is here used, as also <402121>Matthew 21:21, it holds out, as I said, a self-consultation and dispute concerning those contrary things that are proposed to us. So also <441020>Acts 10:20, Peter is commanded to obey the vision, mhdemenov, "nothing doubting." What is that? Why, a not continuing to do what he is said to have done, verse 17, "He doubted in himself what the vision he had seen should mean;" he rolled and disputed it in his own thoughts; he staggered at it.
To stagger, then, at the promise, is to take into consideration the promise itself, and withal, all the difficulties that lie in the way for the accomplishment of it, as to a man's own particular, and then so to dispute it in his thoughts, as not fully to cast it off, nor fully to close with it. For instance, the soul considers the promise of free grace in the blood of Jesus, -- looks upon it, -- weighs as well as it is able the truth of God, who makes the promise, with those other considerations which might lead the heart to rest firmly upon it; but withal, takes into his thoughts his own unworthiness, sinfulness, unbelief, hypocrisy, and the like, -- which, as he supposes, powerfully stave off the efficacy of the promise from him. Hence he knows not what to conclude. If he add a grain of faith, the scale turns on the side of the promise; the like quantity of unbelief makes it turn upon him; and what to do he knows not; let go the promise he cannot, take fast hold he dares not; but here he staggers and wavers to and fro.
266
Thus the soul comes to be like Paul, in another case, <500123>Philippians 1:23. He considered his own advantage on the one side by his dissolution, and the profit of the churches by his abiding in the flesh on the other; and taking in these various thoughts, he cries out he is in a strait; -- he staggered, he was betwixt two, and knew not which to choose: or as David, 2<102414> Samuel 24:14, when he had a tender of several corrections made to him, says, "I am in a great strait;" -- he sees evil in every one, and knows not which to choose.
A poor creature looking upon the promise sees, as he supposes, in a steadfast closing with the promise, that there lies presumption; on the other hand, certain destruction if he believes not. And now he staggers, -- he is in a great strait: arguments arise on both sides, he knows not how to determine them; and so, hanging in suspense, he staggereth. Like a man travelling a journey, and meeting with two several paths that promise both fairly, and he knows not which is his proper way; he guesses, and guesses, and at length cries, Well, I know not which of these ways I should go; but this is certain, if I mistake, I am undone: I'll go in neither, but here I'll sit down, and not move one step in either of them, until some one come that can give me direction. The soul very frequently sits down in this hesitation, and refuses to step one step forward, till God come mightily and lead out the spirit to the promise, or the devil turn it aside to unbelief.
It is as a thing of small weight in the air: the weight that it hath carries it downwards; and the air, with some breath of wind, bears it up again, so that it waves to and fro: sometimes it seems as though it would fall by its own weight; and sometimes again, as though it would mount quite out of sight; but poised between both, it tosseth up and down, without any great gaining either way. The promise draws the soul upward, and the weight of its unbelief sinks it downward. Sometimes the promise attracts so powerfully, you would think the heart quite drawn up into it; and sometimes again unbelief presses down, that you would think it gone forever; -- but neither prevails utterly, the poor creature swags between both. This is to stagger. Like the two disciples going to Emmaus, <422414>Luke 24:14, "They talked together of the things that had happened," -- debated the business; and, verse 21, they gave up the result of their thoughts. They "trusted it had been he that should have redeemed Israel." They trusted once; but now, seeing him slain and crucified, they know not what to say
267
to it. What then? do they quite give over all trusting in him? No, they cannot do so, verses 22-24. Certain women had astonished them, and affirmed that he was risen; yea, and others also, going to his grave, found it so. Hereupon they have consultation within themselves, and are sad, verse 17; -- that is, they staggered, they were in a staggering condition; much appears for them, something against them, -- they know not what to do.
A poor soul, that hath been long perplexed in trouble and anxiety of mind, finds a sweet promise, -- Christ in a promise suited to all his wants, coming with mercy to pardon him, with love to embrace him, with blood to purge him, -- and is raised up to roll himself in some measure upon this promise. On a sudden, terrors arise, temptations grow strong, new corruptions break out, -- Christ in the promise dies to him, Christ in the promise is slain, is in the grave as to him; so that he can only sigh, and say, I trusted for deliverance by Christ, but now all is gone again; I have little or no hope, -- Christ in the promise is slain to me. What then? shall he give over? never more inquire after this buried Christ, but sit down in darkness and sorrow
No, he cannot do so: this morning some new arguments of Christ's appearance again upon the soul are made out; Christ is not forever lost to him. What does he, then? Steadfastly believe he cannot, -- totally give over he will not; he staggers, -- he is full of self-consultations, and is sad. This it is to stagger at the promise of God.
I come now to prove, that notwithstanding any pretenses whatever, all this staggering is from unbelief.
The two disciples, whom we now mentioned, that staggered and disputed between themselves in their journey to Emmaus, thought they had a good reason, and a sufficient appearing cause of all their doubtings. "We hoped," say they, "that it was he that should have redeemed Israel." What do they now stand at? Alas! the "chief priests and rulers have condemned him to death, and crucified him,"
<422420>Luke 24:20. And is it possible that deliverance should arise from a crucified man? This makes them stagger. But when our Savior himself draws nigh to them, and gives them the ground of all this, he tells them it is all from hence, they are "foolish, and slow of heart to believe," verse 25.
268
Here is the rise of all their doubtings, even their unbelief. Whilst you are slow of heart to believe, do not once think of establishment.
Peter venturing upon the waves at the command of Christ, M<401401> atthew 14:1, seeing "the wind to grow boisterous," verse 30, he also hath a storm within, and cries out, "Lord, save me!" What was now the cause of Peter's fear and crying out? Why, the wind and sea grew boisterous, and he was ready to sink; -- no such thing, but merely unbelief, want of faith, verse 31. "O thou of little faith," saith our Savior, "wherefore didst thou doubt?" It was not the great wind, but thy little faith that made thee stagger. And in three or four other places, upon several occasions, doth our Savior lay all the wavering and staggering of his followers as to any promised mercy upon this score, as <400630>Matthew 6:30, 8:26.
<230701>Isaiah 7:1, Ahaz being afraid of the combination of Syria and Ephraim against him, received a promise of deliverance by Isaiah, verse 7. Whereupon the prophet tells him, and all Judah, that "if they will not believe, surely they shall not be established," verse 9. He doth not say, If Damascus and Ephraim be not broken, you shall not be established; no, he doth not stick there. The fear that you will not be established ariseth merely from your unbelief; -- that keeps you off from closing with the promise, which would certainly bring you establishment.
And this is the sole reason the apostle gives why the word of pro-raise, being preached, becomes unprofitable, even because of unbelief: it was not "mixed with faith," <580402>Hebrews 4:2.
But these things will be more clear under the demonstration of the points, which are two.
1. When a man doubts, hesitates, and disputes, any thing in himself, his reasonings must have their rise, either from something within himself, or from something in the things concerning which he staggereth; -- either "certitudo mentis," "the assurance of his mind," or "certitudo entis," the "certainty of the thing itself," is wanting. He that doubteth whether his friend in a far country be alive or not, his staggering ariseth from the uncertainty of the thing itself; when that is made out, he is resolved, as it was with Jacob in the case of Joseph. But he that doubteth whether the
269
needle in the compass, being touched with the loadstone, will turn northward, all the uncertainty is in his own mind.
When men stagger at the promises, this must arise either from within themselves, or some occasion must be administered hereunto from the promise. If from within themselves, that can be nothing but unbelief; -- an inbred obstacle to closing with and resting on the promise, -- that is unbelief. If, then, we demonstrate that there is nothing in the promise, either as to matter or manner, or any attendancy of it, that should occasion any such staggering, we lay the burden and blame on the right shoulders, -- the sin of staggering on unbelief.
Now, that any occasion is not administered, nor cause given, of this staggering from the promise, will appear if we consider seriously whence any such occasion or cause should arise. All the stability of a promise depends upon the qualifications of the promiser to the ends and purposes of the promise. If a man make me a promise to do such and such things for me, and I question whether ever it will be so or not, it must be from a doubt of the want of one of these things in him that makes the promise; -- either
(1.) of truth; or
(2.) of ability to make good his word, because of the difficulty of the thing itself; or
(3.) of sincerity to intend me really what he speaks of; or
(4.) of constant memory to take the opportunity of doing the thing intended; or
(5.) of stableness to be still of the same mind.
Now, if there be no want of any of these in him whose promises we speak of, there is then certainly no ground of our staggering, but only from our own unbelief.
Let us now see whether any of these things be wanting to the promises of God; and begin we with the first
(1.) Is there truth in these promises? If there be the least occasion in the world to suspect the truth of the promises or the veracity of the promiser,
270
then may our staggering at them arise from thence, and not from our own unbelief. On this ground it is that all human faith, that is bottomed merely on the testimony of man, is at best but a probable opinion; for every man is a liar, and possibly may lie in that very thing he is engaged to us in. Though a good man will not do so to save his life, yet it is possible he may be tempted, -- he may do so. But now, the author of the promises whereof we speak is truth itself, -- the God of truth, who hath taken this as his special attribute, to distinguish him from all others. He is the very God of truth; and holds out this very attribute in a special manner in this very thing, in making of his promise: "He is faithful to forgive us our sins," 1 <430109>John 1:9. Whence his word is said not only to be true, but "truth," <431717>John 17:17, -- truth itself. All flesh is as grass, but his word abideth for ever, <234006>Isaiah 40:6,8.
But yet farther, that it may be evident that from hence there can be no occasion of staggering, this God of truth, whose word is truth, hath, in his infinite wisdom, condescended to our weakness, and used all possible means to cause us to apprehend the truth of his promises. The Lord might have left us in the dark, -- to have gathered out his mind and will towards us from obscure expressions; and, knowing of what value his kindness is, it might justly be expected that we should do so. Men in misery are glad to lay hold of the least word that drops from him that can relieve them, and to take courage and advantage upon it; -- as the servants of Benhadad watched diligently what would fall from the mouth of Ahab concerning their master, then in fear of death, and when he had occasionally called him his brother, they presently laid hold of it, and cry, "Thy brother Benhadad," 1<112033> Kings 20:33. God might have left us, and yet have manifested much free grace, to have gathered up falling crumbs or occasional droppings of mercy and supply, that we should have rejoiced to have found out one word looking that way. But, to shut up all objections, and to stop for ever the mouth of unbelief, he hath not only spoken plainly, but hath condescended to use all the ways of confirming the truth of what he says and speaks that ever were in use among the sons of men.
There be four ways whereby men seek to obtain credit to what they speak as an undoubted truth, that there may be no occasion of staggering.
271
[1.] By often averring and affirming of the same thing. When a man says the same thing again and again, it is a sign that he speaks the truth, or, at least, that he would be thought so to do; yea, if an honest man do clearly, fully, plainly, often engage himself to us in the same thing, we count it a vile jealousy not to believe the real truth of his intentions. Now, the Lord in his promises often speaks the same things, -- he speaks once and twice. There is not any thing that he hath promised us but he hath done it again and again. For instance, as if he should say, "I will be merciful to your sins;" I pray believe me, for "I will pardon your iniquities;" yea, it shall be so, -- "I will blot out your transgressions as a cloud."
There is not any want whereunto we are liable, but thus he hath dealt concerning it. As his command is line upon line, so is his promise. And this is one way whereby God causeth the truth of his promises to appear. To take away all color of staggering, he speaks once, yea twice, if we will hear.
[2.] The second way of confirming any truth is by an oath. Though we fear the truth of some men in their assertions, yet when once they come to swear any thing in justice and judgment, there are very few so knownly profligate, and past all sense of God, but that their asseverations do gain credit and pass for truth. Hence the apostle tells us, <580616>Hebrews 6:16, that "an oath for confirmation is to men an end of all strife." Though the truth be before ambiguous and doubtful, yet when any interposes with an oath, there is no more contest amongst men. That nothing may be wanting to win our belief to the promises of God, he hath taken this course also, -- he hath sworn to their truth, <580613>Hebrews 6:13,
"When God made promise to Abraham, because he could swear by no greater, he sware by himself."
He confirms his promise by an oath. "O felices nos, quorum causa Deus jurat; O infelices, si nec juranti Deo credimus!" When Christ came, "in whom all the promises of God are yea and amen," to make sure work of the truth of them, he is confirmed in his administration by an oath, <580721>Hebrews 7:21. He was made a priest by an oath by him that said, "The Lord sware, and will not repent, Thou art a priest for ever." Now, I pray, what is the cause of this great condescension in the God of heaven, to confirm that word which in itself is truth by an oath? The apostle satisfies
272
us as to the end aimed at, <580617>Hebrews 6:17,18. This was, saith he, the aim of God herein, that his people, seeing him engaged by two such immutable things as his promise and his oath, may be assured that there is an utter impossibility that any one word of his should come short of its truth; or that they firmly resting upon it should be deceived thereby. And this is a second way.
[3.] Another course whereby men confirm the truth of what they speak, is by entering into covenant to accomplish what they have spoken. A covenant gives strength to the truth of any engagement. When a man hath but told you he will do such and such things for you, you are full of doubts and fears that he may break with you; but when he hath indented in a covenant, and you can show it under his hand and seal, you look upon that, consider that, and are very secure. Even this way also hath the Lord taken to confirm and establish his truths and promises. That all doubtings and staggerings may be excluded, he hath wrapped them all up in a covenant, and brought himself into a federal engagement, that upon every occasion, and at every temptation, we may draw out his hand and seal, and say to Satan and our own false hearts, See here, behold God engaged in covenant, to make good the word wherein he hath caused me to put my trust; and this is his property, that he is a God keeping covenant. So that having his promise redoubled, and that confirmed by an oath, all sealed and made sure by an unchangeable covenant, what can we require more to assure us of the truth of these things? But yet farther: --
[4.] In things of very great weight and concernment, such as whereon lives and the peace of nations do depend, men use to give hostages for the securing each other of the faith and truth of all their engagements, that they may be mutual pledges of their truth and fidelity. Neither hath the Lord left this way unused to confirm his promise. He hath given us a hostage to secure us of his truth, -- one exceedingly dear to him, one always in his bosom, of whose honor he is as careful as of his own. Jesus Christ is the great hostage of his Father's truth, the pledge of his fidelity in his promises. God hath set him forth, and given him to us for this end. "Behold, the Lord himself shall give you a sign" (a sign that he will fulfill his word); "a virgin shall conceive, and bear a son, and shall call his name Immanuel," <230714>Isaiah 7:14. That you may be assured of my truth, the virgin's son shall be a hostage of it. "In him are all the promises of God
273
yea and amen." Thus also to his saints he gives the farther hostage of his Spirit, and the first-fruits of glory; that the full accomplishment of all his promises may be contracted in a little, and presented to their view, as the Israelites had the pleasures of Canaan in the clusters of grapes brought from thence.
Now, from all this it is apparent, not only that there is truth in all the promises of God, but also that truth so confirmed, so made out, established, that not the least occasion imaginable is thence administered to staggering or doubting. He that disputes the promises, and knows not how to close with them, must find out another cause of his so doing; as to the truth of the promise, there is no doubt at all, nor place for any.
(2.) But secondly, though there be truth in the promise, yet there may want ability in the promiser to accomplish the thing promised, because of its manifold difficulties. This may be a second cause of staggering, if the thing itself engaged for be not compassable by the ability of the engager. As if a skillful physician should promise a sick man recovery from his disease, though he could rely upon the truth and sincerity of his friend, yet he cannot but question his ability as to this, knowing that to cure the least distemper is not absolutely in his power; but when he promises who is able to perform, then all doubting in this kind is removed. See, then, whether it be so in respect of these promises whereof we speak. When God comes to Abraham to engage himself in that covenant of grace from whence flow all the promises whereof we treat, he lays this down as the bottom of all; "I am," saith he, "God Almighty," <011701>Genesis 17:1; or "God all-sufficient," very well able to go through with whatever I promise. When difficulties, temptations, and troubles arise, remember who it is that hath promised; -- not only he that is true and faithful, but he that is God Almighty, before whom nothing can stand, when he will accomplish his word. And that this was a bottom of great confidence to Abraham, the apostle tells you, <450421>Romans 4:21,
"Being fully persuaded that he who had promised was able also to perform."
When God is engaged by his word, his ability is especially to be eyed. The soul is apt to ask, How can this be? It is impossible it should be so to me. But, "he is able that hath promised." And this, <451123>Romans 11:23, the same
274
apostle holds out to us to fix our faith upon, in reference to that great promise of recalling the Jews, and re-implanting them into the vine. "God," saith he, "is able to graft them in;" though now they seem as dead bones, yet the Lord knows they may live; for he is able to breathe upon them, and make them terrible as an army with banners. Yea, so excellent is this allsufficiency, this ability of God to accomplish his whole word, that the apostle cautions us that we do not bound it, as though it could go so far only, or so far. Nay, saith he, <490320>Ephesians 3:20, he "is able to do exceeding abundantly above all that we ask or think."
When men come to close with the promise indeed, to make a life upon it, they are very ready to question and inquire whether it be possible that ever the word of it should be made good to them. He that sees a little boat swimming at sea, observes no great difficulty in it, looks upon it without any solicitousness of mind at all, -- beholds how it tosses up and down, without any fears of its sinking. But now, let this man commit his own life to sea in that bottom, what inquiries will he make! what a search into the vessel! Is it possible, saith he, this little thing should safeguard my life in the ocean? -- It is so with us, in our view of the promises: whilst we consider them at large, as they lie in the word, alas! they are all true, -- all yea and amen, -- shall be all accomplished; but when we go to venture our souls upon a promise, in an ocean of wrath and temptations, then every blast we think will overturn it; it will not bear us above all these waves. Is it possible we should swim safely upon the plank of a pinnace in the midst of the ocean.
Now, here we are apt to deceive ourselves, and mistake the whole thing in question; which is the bottom of many corrupted reasonings and perplexed thoughts. We inquire whether it can be so to us as the word holds out; when the truth is, the question is not about the nature of the thing, but about the power of God. Place the doubt aright, and it is this: Is God able to accomplish what he hath spoken -- can he heal my backslidings? can he pardon my sins? can he save my soul? Now, that there may be no occasion or color of staggering upon this point, you see God reveals himself as an all-sufficient God, as one that is able to go through with all his engagements. If you will stagger, you may so do. This is certain, you have no cause to do so from hence, -- there is not any promise that ever God entered into but he is able to perform it.
275
But you will say, Though God be thus able, thus all-sufficient, yet may there not be defects in the means whereby he worketh? -- as a man may have a strong arm, able to strike his enemies to the ground, but yet if he strike with a feather or a straw, it will not be done; -- not for want of strength in his arm, but of fitness and suitableness in the instrument whereby he acteth. But, --
[1.] God using instruments, they do not act according to their own virtue, but according to the influence of virtue by him to them communicated. Look to what end soever God is pleased to use any means, -- his choosing of them fills them with efficacy to that purpose. Let the way and means of accomplishing what thou expectest by the promise be in themselves never so weak, yet know that, from God's choosing of them to that end, they shall be filled with virtue and efficacy to the accomplishment of it.
[2.] It is expressly affirmed of the great mediums of the promise, that they also are able, -- that there is no want of power in them for the accomplishment of the thing promised.
1st. There is the means procuring it, and that is Jesus Christ: the promises, as to the good things contained in them, are all purchased by him. And of him the apostle affirms expressly, that
"he is able to save them to the uttermost that come to God by him," <580725>Hebrews 7:25.
No want here, no defect; he is able to do it to the uttermost, -- able to save them that are tempted, <580218>Hebrews 2:18.
2dly. There is the great means of manifestation, and that is the word of God. And of this also it is affirmed, that it is able. It hath an all-sufficiency in its kind. Paul tells the elders of Ephesus, that "the word of grace is able to build them up, and to give them an inheritance among all them that are sanctified," <442032>Acts 20:32.
3dly. There is the great means of operation, and that is the Spirit of grace. He works the mercy of the promise upon the soul. He also is able, exceeding powerful, to effect the end appointed. He hath no bounds nor measure of operation but only his own will, 1<461211> Corinthians 12:11.
276
Hence, then, it is apparent, in the second place, that there is no occasion for doubting; yea, that all staggering is excluded, from the consideration of the ability of the promiser, and the means whereby he worketh. If thou continuest to stagger, thou must get a better plea than this, -- It cannot be, it is impossible. I tell thee, nay, but God is able to accomplish the whole word of his promise.
(3.) There may be want of sincerity in promises and engagements; which whilst we do but suspect, we cannot choose but stagger at them. If a man make a promise to me, and I can suppose that he intends not as he says, but hath reserves to himself of another purpose, I must needs doubt as to the accomplishment of what he hath spoken. If the soul may surmise that the Lord intends not him sincerely in his promise, but reserves some other thing in his mind, or that it shall be so to others and not to him, he must needs dispute in himself, stagger, and keep off from believing. This, then, must be demonstrated, in the third place, -- that the promises of God, and God in all his promises, are full of sincerity; so that none need fear to cast himself on them: they shall be real unto him. Now, concerning this, observe, --
[1.] That God's promises are not declarative of his secret purposes and intentions. When God holds out to any a promise of the pardon of sin, this doth not signify to any singular man that it is the purpose of God that his sin shall be pardoned. For if so, then either all men must be pardoned to whom the word of promise comes, which is not; or else God fails of his purposes, and comes short of his intendments, -- which would render him either impotent, that he could not, or mutable, that he would not, establish them. But "who hath resisted his will?" <450919>Romans 9:19. He is the Lord, and he changeth not, <390306>Malachi 3:6. So that though every one to whom the promise is held out hath not the fruit of the promise, yet this derogates not at all from the sincerity of God in his promises; for he doth not hold them forth to any such end and purpose as to declare his intentions concerning particular persons.
[2.] There are some absolute promises, comprehensive of the covenant of grace, which, as to all those that belong to that covenant, do hold out thus much of the mind of God, that they shall certainly be accomplished in and
277
towards them all. The soul may freely be invited to venture on these promises, with assurance of their efficacy towards him.
[3.] This God principally declares in all his promises of his mind and purpose, that every soul to whom they shall come may freely rest on; to wit, that faith in the promises, and the accomplishment of the promises, are inseparable. He that believeth shall enjoy. This is most certain, this God declares of his mind, his heart, towards us, -- that as for all the good things he hath spoken of to us, it shall be to us according to our faith. This, I say, the promises of God do signify of his purpose, that the believer of them shall be the enjoyer of them. In them "the righteousness of God is revealed from faith to faith," <450117>Romans 1:17; -- from the faith of God revealing, to the faith of man receiving. So that, upon the making out of any promise, you may safely conclude that, upon believing, the mercy, the Christ, the deliverance of this promise is mine. It is true, if a man stand disputing and staggering whether he have any share in a promise, and close not with it by faith, he may come short of it; and yet without the least impeachment of the truth of the promise or sincerity of the promiser, -- for God hath not signified by them that men shall enjoy the good things of them whether they believe or not. Thus far the promises of grace are general, and carry a truth to all, that there is an inviolable connection between believing and the enjoyment of the things in them contained. And in this truth is the sincerity of the promiser, which can never be questioned without sin and folly. And this wholly shuts up the spirit from any occasion of staggering. "O ye of little faith! wherefore do ye doubt?" Ah! lest our share be not in this promise, -- lest we are not intended in it. -- Poor creatures! there is but this one way of keeping you off from it; that is, disputing it in yourselves by unbelief. Here lies the sincerity of God towards thee, that believing, thou shalt not come short of what thou aimest at. Here, then, is no room for staggering. If proclamation be made granting pardon to all such rebels as shall come in by such a season, do men use to stand questioning whether the state bear them any good-will or not? No, saith the poor creature, I will cast myself upon their faith and truth, engaged in their proclamation: whatever I have deserved in particular, I know they will be faithful in their promises. The gospel proclamation is of pardon to all comers in, to all believers: it is not for thee, poor staggerer, to question what is the intendment towards thee in particular, but roll thyself
278
on this, there is an absolute sincerity in the engagement which thou mayest freely rest upon. But, --
(4.) Though all be present, truth, power, sincerity; yet if he that makes the promise should forget, -- this were a ground of staggering. Pharaoh's butler, without doubt, made large promises to Joseph; and probably spake the truth, according to his present intention. Afterward, standing in the presence of Pharaoh, restored to favor, he had doubtless power enough to have procured the liberty of a poor innocent prisoner. But yet this would not do, -- it did not profit Joseph; because, as the text says, he "did not remember Joseph, but forgat him," <014023>Genesis 40:23. This forgetting made all other things useless. But neither hath this the least color in divine promises. It was Zion's infirmity to say, "The Lord hath forsaken me, and my Lord hath forgotten me," <234914>Isaiah 49:14; for saith the Lord, "Can a woman forget her sucking child, that she should not have compassion on the son of her womb? yea, they may forget, yet will I not forget thee. Behold, I have graven thee upon the palms of my hands; thy walls are continually before me," verses 15,16.
The causes of forgetfulness are, --
[1.] Want of love. The things that men love not, they care not for: -- the matters of their love are continually in their thoughts. Now, says God to Zion, Why sayest thou I have forgotten thee? Is it for want of love? Alas! the love of a most tender mother to her sucking child comes infinitely short of my love to thee. My love to thee is more fixed than so, and how shouldst thou be out of my mind? how shouldst thou be forgotten? Infinite love will have infinite thoughtfulness and remembrance.
[2.] Multiplicity of business. This with men is a cause of forgetting. I had done, says one, as I promised, but multiplicity of occasions thrust it out of my mind; I pray excuse me. -- Alas! though I rule all the world, yet thou art graven upon the palms of my hands; and therefore thy walls are continually before me. See also <197709>Psalm 77:9. Neither, then, is there as to this the least color given us to stagger at the promise of God.
(5.) But lastly, where all other things concur, yet if the person promising be changeable, if he may alter his resolution, a man may justly doubt and debate in himself the accomplishment of any promise made to him. "It is
279
true," may he say, "he now speaks his heart and mind; but who can say he will be of this mind to-morrow? May he not be turned? and then what becomes of the golden mountains that I promised myself upon his engagement?" Wherefore, in the last place, the Lord carefully rejects all sinful surmises concerning the least change or alteration in him, or any of his engagements. He is "the Father of lights, with whom is no variableness, neither shadow of turning," <590117>James 1:17, -- no shadow, no appearance of any such thing.
"I am the Lord," saith he, "I change not; therefore ye sons of Jacob are not consumed," <390306>Malachi 3:6.
The Lord knows, that if any thing in us might prevail with him to alter the word that is gone out of his mouth, we should surely perish. We are poor provoking creatures, therefore he lays our not being consumed only on this, even his own unchangeableness. This we may rest upon, "He is in one mind, and who can turn him?"
And in these observations have I given you the first demonstration of the point: all staggering is from our own unbelief.
2. The experience which we have of the mighty workings of God for the accomplishment of all his promises gives light unto this thing. We have found it true, that where he is once engaged, he will certainly go through unto the appointed issue, though it stand him in the laying out of his power and wisdom to the uttermost, <350309>Habakkuk 3:9, "Thy bow was made quite naked, according to the oaths of the tribes, thy word." If God's oath be passed, and his word engaged, he will surely accomplish it, though it cost him the making of his bow quite naked, -- the manifestation of his power to the utmost.
It is true, never did any wait upon God for the accomplishment and fulfilling of a promise, but he found many difficulties fall out between the word and the thing. So was it with Abraham in the business of a son: and so with David in the matter of a kingdom. God will have his promised mercies to fall as the dews upon the parched, gasping earth, or "as the shadow of a great rock in a weary land," <233202>Isaiah 32:2, -- very welcome unto the traveler who hath had the sun beat upon his head in his travel all the day. Zion is a crown of glory in the hand of the Lord, as a royal diadem
280
in the hand of her God, <236203>Isaiah 62:3. The precious stones of a diadem must be cut and polished, before they be set in beauty and glory. God will have ofttimes the precious living stones of Zion to have many a sharp cutting, before they come to be fully fixed in his diadem; but yet in the close, whatever obstacles stand in the way, the promise hath still wrought out its passage; -- as a river, all the while it is stopped with a dam, is still working higher and higher, still getting more and more strength, until it bear down all before it, and obtain a free course to its appointed place. Every time opposition lies against the fulfilling of the promise, and so seems to impede it for a season, it gets more and more power, until the appointed hour be come, and then the promise bears down all before it.
Were there any thing imaginable whereof we had not experience that it had been conquered, to open a door for the fulfilling of every word of God, we might possibly, as to the apprehension of that thing, stagger from some other principle than that of unbelief.
What is there in heaven or earth, but God and his ministering spirits, that hath not, one time or other, stood up to its utmost opposition, for the frustrating of the word wherein some or other of the saints of God have put their trust? Devils, in their temptations, baits, subtleties, accusations, and oppositions; -- men, in their counsels, reasonings, contrivances, interests, dominions, combinations, armies, multitudes, and the utmost of their endeavors; -- the whole frame of nature, in its primitive instituted course, -- fire, water, day, night, age, sickness, death, all in their courses have fought against the accomplishment of the promises. And what have they obtained by all their contendings? All disappointed, frustrated, turned back, changed, and served only to make the mercy of the promise more amiable and glorious.
I would willingly illustrate this demonstration with an instance, -- that the almighty, all-conquering power that is in the promise, settling all staggering upon its own basis of unbelief, might be the more evident.
I might here mention Abraham, with all the difficulties and appearing impossibilities which the promise unto him did pass through and cast to the ground, -- the mercy of it at length arising out of the grave, for he received his son from the dead "in a figure," <581119>Hebrews 11:19; or I might speak of Joseph, Moses, or David; -- but I shall rather choose a precedent
281
from among the works of God in the days wherein we live, and that in a business concerning which we may set up our Ebenezer, and say, Thus far hath God been a helper.
Look upon the affair of Ireland. The engagement of the great God of revenges against murder and treachery, the interest of the Lord Christ and his kingdom against the man of sin, furnished the undertakers with manifold promises to carry them out to a desired, a blessed issue. Take now a brief view of some mountains of opposition that lie in the way against any success in that place; and hear the Lord saying to every one of them, Who art thou, O great mountain? before my people thou shalt be made a plain, <380407>Zechariah 4:7.
Not to mention the strivings and strugglings of two manner of people in the womb of this nation, totally obstructing for a long time the bringing forth of any deliverance for Ireland; nor yet that mighty mountain (which some misnamed a level) that thought at once to have locked an everlasting door upon that expedition; I shall propose some few, of many that have attended it.
(1.) The silence that hath been in heaven for half an hour, as to this business, -- the great cessation of prayers in the heavens of many churches, -- hath been no small mountain in the way of the promise. When God will do good for Zion, he requires that his remembrancers give him no rest, until he do it, <236207>Isaiah 62:7; and yet sometimes, in the close of their supplications, gives them an answer "by terrible things," <196505>Psalm 65:5. He is sometimes silent to the prayers of his people," <192801>Psalm 28:1. Is not then a grant rare, when his people are silent as to prayers? Of how many congregations in this nation may the prayers, tears, and supplications for carrying on of the work of God in Ireland, be written with the lines of emptiness! What a silence hath been in the heaven of many churches for this last half hour! How many that began with the Lord in that work, did never sacrifice at the altar of Jehovah-nissi, nor consider that the Lord hath sworn to have war with such Amalekites as are there "from generation to generation!" <021715>Exodus 17:15,16. They have forgotten that Ireland was the first of the nations that laid wait for the blood of God's people desiring to enter into his rest; and therefore "their latter end shall be to perish for ever," <042420>Numbers 24:20. Many are as angry as
282
Jonah, not that Babylon is spared, but that it is not spared. Hath not this been held out as a mountain? What will you now do, when such or such, these and those men, of this or that party, look upon you "as the grass upon the house-tops, which withereth afore it groweth up; wherewith the mower filleth not his hand, nor he that bindeth sheaves his bosom;" -- that will not so much as say, "The blessing of the Lord be upon you; we bless you in the name of the Lord?" But now, shall the faithlessness of men make the "faith of God of none effect?" Shall the kingdom of Christ suffer because some of those that are his -- what through carnal wisdom, what through spiritual folly -- refuse to come forth "to his help against the mighty?" No, doubtless! "The Lord sees it, and it displeases him; he sees that there is no man, and wonders that there is no intercessor," -- even marvels that there are no more supplications on this behalf.
"Therefore his own arm brought salvation to him; and his own righteousness, it sustained him. He put on righteousness as a breastplate, and an helmet of salvation upon his head; and he put on the garments of vengeance for clothing, and was clad with zeal as a cloak. According to their deeds, accordingly he will repay, fury to his adversaries, recompense to his enemies; to the islands he will repay recompense," <235915>Isaiah 59:15-18.
Some men's not praying shall not hinder the promises accomplishing. They may sooner discover an idol in themselves than disappoint the living God. This was a mountain.
(2.) Our own advices and counsels have often stood in the way of the promises bringing forth. This is not a time nor place for narrations; so I shall only say to this in general, -- that if the choicest and most rational advices of the army had not been overswayed by the providence of God, in all probability your affairs had been more than ten degrees backward to the condition wherein they are.
(3.) The visible opposition of the combined enemy in that nation seemed, as to our strength, unconquerable. The wise man tells us, "A threefold cord is not easily broken." Ireland had a fivefold cord to make strong bands for Zion, twisted together. Never, I think, did such different interests bear with one another for the compassing of one common end.
283
He that met the lion, the fox, and the ass travelling together, wondered -- "quo una iter facerent" -- whither these ill-matched associates did bend their course; neither did his marvelling cease when he heard they were going a pilgrimage, in a business of devotion.
He that should meet Protestants, -- covenanted Protestants, that had sworn, in the presence of the great God to extirpate Popery and Prelacy, as the Scots in Ulster; -- others, that counted themselves under no less sacred bond for the maintenance of prelates, service-books, and the like, as the whole party of Ormond's adherents; -- joined with a mighty number that had for eight years together sealed their vows to the Romish religion with our blood and their own; -- adding to them those that were profound to revolt up and down as suited their own interest, as some in Munster; -- all closing with that party which themselves had labored to render most odious and execrable, as most defiled with innocent blood: -- he, I say, that should see all these, after seven years' mutual conflicting and imbruing their hands in each other's blood, to march all one way together, cannot but marvel -- "quo una iter facerent" whither they should journey so friendly together. Neither, surely, would his admiration be lessened when he should hear that the first thing they intended and agreed upon was, to cover the innocent blood of forty-one f154 [1641], contrary to that promise,
"Behold, the Lord cometh out of his place to punish the inhabitants of the earth for their iniquity: the earth also shall disclose her blood, and shall no more cover her slain," <232621>Isaiah 26:21;
and nextly, to establish Catholic religion, or the kingdom of Babel, in the whole nation, in opposition to the engaged truth, and, in our days, visibly manifested power of the Lord Jesus; with sundry such like things, contrary to their science and conscience, their covenant and light, yea, the trust and honesty, of most of the chief leaders of them. Now, how can the promise stand in the way of this hydra? what says it to this combined opposition?
[1.] Why, first, saith the Lord, "Though hand join in hand, the wicked shall not be unpunished," <201121>Proverbs 11:21. Their covering shall be too short and narrow to hide the blood which God will have disclosed.
284
[2.] And nextly, though they will give their power to the beast, and fight against the Lamb, -- consenting in this, who agree in nothing else in the world, -- yet they shall be broken in pieces; though they associate themselves, they shall be broken in pieces. If Rezin and the son of Remaliah, Syria and Ephraim, old adversaries, combine together for a new enmity against Judah, -- if covenant and Prelacy, Popery and treachery, blood and (as to that) innocency, join hand in hand to stand in the way of the promise, -- yet I will not in this join with them, says the Lord. Though they were preserved all distinctly in their several interests for seven years in their mutual conflicts, that they might be scourges to one another, yet if they close to keep off the engagement of God in the word of his promise, not much more than the fourth part of one year shall consume some of them to nothing, and fill the residue with indignation and anguish.
By what means God hath mightily and effectually wrought, -- by mixing folly with their counsels, putting fear, terror, and amazedness upon all their undertakings, -- into carry on his own purpose, I could easily give considerable instances. That which hath been spoken in general may suffice to bottom us on this, that whilst we are in the way of God, all staggering at the issue is from unbelief; for he can, he will, do more such things as these.
Use 1. My first use shall be as unto temporals; for they also, as I told you, come under the promise, not to be staggered at with the limitations before mentioned. Learn hence, then, to live more by faith in all your actings; believe, and you shall be established. I have, in the days of my pilgrimage, seen this evil under the sun, -- many professors of the gospel called out to public actings, have made it their great design to manage all their affairs with wisdom and policy, like the men of the residue of the nations. Living by faith upon the promises hath appeared to them as too low a thing for the condition and employment wherein they now are; -- now they must plot, and contrive, and design, -- lay down principles of carnal, fleshly wisdom, to be pursued to the uttermost. And what, I pray, hath been the issue of such undertakings?
(1.) First, The power of religion hath totally been devoured by that lean, hungry, never-to-be-satisfied beast of carnal policy; -- no signs left that it was ever in their bosoms. Conformity unto Christ in gospel graces is
285
looked on as a mean, contemptible thing. Some of them have fallen to downright atheism, -- most of them to wretched formality in the things of God. And then, --
(2.) Secondly, Their plots and undertakings have generally proved tympanous and birthless; vexation and disappointment hath been the portion of the residue of their days. The ceasing to lean upon the Lord, and striving to be wise in our actings, like the men of the world, hath made more Rehoboams than any one thing in this generation.
What now lies at the bottom of all this? Merely staggering at the promise through unbelief. What building is that like to be which hath a staggering foundation? When God answers not Saul, he goes to the devil. When the promise will not support us, we go to carnal policy: neither can it otherwise be. Engaged men finding one way to disappoint them, presently betake themselves to another. If men begin once to stagger at the promise, and to conclude, in their fears, that it will not receive accomplishment, that the fountain will be dry, they cannot but think it high time to dig cisterns for themselves. When David says, he shall one day perish by the hand of Saul, whatever God had said to the contrary, his next advice is, Let me go to the Philistines: and what success he had in that undertaking you know. Political diversions from pure dependence on the promise, do always draw after them a long time of entanglements.
Give me leave to give a word of caution against one or two things which men, staggering at the promises through unbelief, do usually in their carnal wisdom run into, for the compassing of the thing aimed at, that they may not be found in your honorable assembly.
[1.] Take heed of a various management of religion, of the things of God, to the advantage of the present posture and condition of your alfalfa The things of Christ should be as Joseph's sheaf, to which all others should bow. When they are made to cringe, and bend, and put on a flattering countenance, to allure any sort of men into their interest, they are no more the things of Christ. I would it had not been too evident formerly, that men entangled in their affairs, enjoying authority, have, with all industry and diligence, pursued such and such an appearance of religion; not that themselves were so passionately affected with it, but merely for the satisfaction of some in that, whose assistance and compliance they needed
286
for other things. Oh, let not the things of, God be immixed any more with carnal reasonings! His truths are all eternal and unchangeable. Give them at once the sovereignty of your souls, and have not the least thought of making them bend to serve your own ends, though good and righteous. Think not to get the promise like Jacob, by representing yourselves in the things of God for other than you are.
[2.] Hide no truth of God as to that way of manifestation which to you is committed, for fear it should prove prejudicial to your affairs. That influence and signature of your power which is due to any truth of God, let it not be withheld by carnal reasonings. I might farther draw out these, and such like things as these; -- the warning is, to live upon the faith of that promise, which shall surely be established, without turning aside to needless, crooked paths of your own.
Use 2. Secondly. Be faithful in doing all the work of God whereunto you are engaged, as he is faithful in working all your works whereunto he is engaged. Your work, whereunto (whilst you are in his ways) God is engaged, is your safety and protection: God's work, whereunto you are engaged, is the propagating of the kingdom of Christ, and the setting up of the standard of the gospel. So far as you find God going on with your work, go you on with his. How is it that Jesus Christ is in Ireland only as a lion staining all his garments with the blood of his enemies; and none to hold him out as a lamb sprinkled with his own blood to his friends? Is it the sovereignty and interest of England that is alone to be there transacted? For my part, I see no farther into the MYSTERY of these things but that I could heartily rejoice, that, innocent blood being expiated, the Irish might enjoy Ireland so long as the moon endureth, so that Jesus Christ might possess the Irish. But God having suffered those sworn vassals of the man of sin to break out into such ways of villany as render them obnoxious unto vengeance, upon such rules of government amongst men as he hath appointed; is there, therefore, nothing to be done but to give a cup of blood into their hands? Doubtless the way whereby God will bring the followers after the beast to condign destruction for all their enmity to the Lord Jesus, will be by suffering them to run into such practices against men as shall righteously expose them to vengeance, according to acknowledged principles among the sons of men. But is this all? hath he no farther aim? Is not all this to make way for the Lord Jesus to take possession of his
287
long since promised inheritance? And shall we stop at the first part? Is this to deal fairly with the Lord Jesus? -- call him out to the battle, and then keep away his crown? God hath been faithful in doing great things for you; be faithful in this one, -- do your utmost for the preaching of the gospel in Ireland.
Give me leave to add a few motives to this duty.
(1.) They want it. No want like theirs who want the gospel. I would there were for the present one gospel preacher for every walled town in the English possession in Ireland. The land mourneth, and the people perish for want of knowledge. Many run to and fro, but it is upon other designs; knowledge is not increased.
(2.) They are sensible of their wants, and cry out for supply. The tears and cries of the inhabitants of Dublin after the manifestations of Christ are ever in my view. If they were in the dark, and loved to have it so, it might something close a door upon the bowels of our compassion; but they cry out of their darkness, and are ready to follow every one whosoever, to have a candle. If their being gospelless move not our hearts, it is hoped their importunate cries will disquiet our rest, and wrest help as a beggar doth an alms.
(3.) Seducers and blasphemers will not be wanting to sow their tares, which those fallowed fields will receive, if there be none to cast in the seed of the word. Some are come over thither already without call, without employments, to no other end but only to vaunt themselves to be God; as they have done in the open streets with detestable pride, atheism, and folly. So that as Ireland was heretofore termed by some in civil things a frippery of bankrupts, for the great number of persons of broken estates that went thither; so, doubtless, in religion it will prove a frippery of monstrous, enormous, contradictions opinions, if the work of preaching the word of truth and soberness be not carried on. And if this be the issue of your present undertakings, will it be acceptable, think you, to the Lord Jesus, that you have used his power and might to make way for such things as his soul abhors?
[1.] Will it be for his honor, that the people whom he hath sought to himself with so high a hand should, at the very entrance of his taking
288
possession, be leavened with those high and heavenly notions which have an open and experimented tendency to earthly, fleshly, dunghill practices? or, --
[2.] Will it be for the credit and honor of your profession of the gospel, that such a breach should be under your hand? that it should be as it were by your means? Will it not be a sword, and an arrow, and a maul in the hands of your observers? Who can bear the just scandal that would accrue, -- scandal to the magistrates, scandal to the ministers of this generation, -- in neglecting such an opportunity of advancing the gospel, -- sleeping all the day whilst others sow tares?
[3.] Where will be the hoped, the expected consolation of this great affair, when the testimony and pledge of the peculiar presence of Christ amongst us upon such an issue shall be wanting?
What, then, shall we do? This thing is often spoken of, seldom driven to any close!
1st. Pray. "Pray the Lord of the harvest, that he would send out," that he would thrust forth, "laborers into his harvest." The laborers are ready to say, There is a lion in the way, difficulties to be contended withal. And to some men it is hard seeing a call of God through difficulties; when if it would but clothe itself with a few carnal advantages, how apparent is it to them! they can see it through a little cranny. Be earnest, then, with the Master of these laborers, in whose hand is their life and breath, and all their ways, that he would powerfully constrain them to be willing to enter into the fields that are white for the harvest.
2dly. Make such provision, that those who will go may be fenced from outward straits and fears, so far as the uncertainty of human affairs in general and the present tumultuating perturbations will admit. And let not, I beseech you, this be the business of an unpursued order. But, --
3dly. Let some be appointed (generals die and sink by themselves) to consider this thing, and to hear what sober proposals may be made by any whose hearts God shall stir up to so good a work.
289
This, I say, is a work wherein God expecteth faithfulness from you: stagger not at his promises nor your own duty. However, by all means possible, in this business I have striven to deliver my own soul.
Once more; -- to this of faith, let me stir you up to another work of love, and that in the behalf of many poor perishing creatures, that want all things needful for the sustentation of life. Poor parentless children that lie begging, starving, rotting in the streets, and find no relief; yea, persons of quality, that have lost their dearest relations in your service, seeking for bread, and finding none; -- oh, that some thoughts of this also might be seriously committed to them that shall take care for the gospel!
Use 3. I desire now to make more particular application of the doctrine, as to things purely spiritual. Until you know how to believe for your own souls, you will scarcely know how to believe for a nation. Let this, then, teach us to lay the burden and trouble of our lives upon the right shoulder. In our staggerings, our doubtings, our disputes, we are apt to assign this and that reason of them; when the sole reason, indeed, is our unbelief. Were it not for such a cause, or such a cause, I could believe; that is, were there no need of faith. That is, faith must remove the mountains that lie in the way, and then all will be plain. It is not the greatness of sin, nor continuance in sin, nor backsliding into sin, that is the true cause of thy staggering, whatever thou pretendest (the removal of all these is from that promise whose stability and certainty I before laid forth), but solely from thy unbelief, that "root of bitterness" which springs up and troubles thee. It is not the distance of the earth from the sun, nor the sun's withdrawing itself, that makes a dark and gloomy day; but the interposition of clouds and vaporous exhalations. Neither is thy soul beyond the reach of the promise, nor doth God withdraw himself; but the vapors of thy carnal, unbelieving heart do cloud thee. It is said of one place, "Christ could do no great work there." Why so? for want of power in him? Not at all; but merely for want of faith in them; -- it was "because of their unbelief." The promise can do no great work upon thy heart, to humble thee, to pardon, to quiet thee. Is it for want of fullness and truth therein? Not at all; but merely for want of faith in thee; -- that keeps it off Men complain, that were it not for such things, and such things, they could believe; when it is their unbelief that casts those rubs in the way. As if a man should cast nails and sharp stones in his own way, and say, Verily I could run, were it
290
not for those nails and stones; when he continues himself to cast them there. You could believe, were it not for these doubts and difficulties, these staggering perplexities; when, alas! they are all from your unbelief.
Use 4. See the sinfulness of all those staggering doubts and perplexities wherewith many poor souls have almost all their thoughts taken up. Such as is the root, such is the fruit. If the tree be evil, so will the fruit be also. Men do not gather grapes from brambles. What is the root that bears this fruit of staggering? is it not the evil root of unbelief? And can any good come from thence? -- are not all the streams of the same nature with the fountain? -- if that be bitter, can they be sweet? If the body be full of poison, will not the branches have their venom also? Surely if the mother -- unbelief -- be the mouth of hell, the daughters -- staggerings -- are not the gates of heaven.
Of the sin of unbelief I shall not now speak at large. It is, in sum, the universal opposition of the soul unto God. All other sins arise against something or other of his revealed will; only unbelief sets up itself in a direct contradiction to all of him that is known. Hence the weight of condemnation in the gospel is constantly laid on this sin: "He that believeth not, on him the wrath of God abideth; he shall be damned." Now, as every drop of sea-water retains the brackishness and saltness of the whole; so every staggering doubt that is an issue of this unbelief hath in it the unsavoriness and distastefulness unto God that is in the whole.
Farther, to give you a little light into what acceptance our staggering thoughts find with the Lord (according to which must be our esteem of all that is in us), observe that, --
(1.) They grieve him
(2.) They provoke him.
(3.) They dishonor him.
(1.) Such a frame grieves the Lord. Nothing more presses true love than to have an appearance of suspicion. Christ comes to Peter, and asks him, "Simon, son of Jonas, lovest thou me?" <432115>John 21:15. Peter seems glad of an opportunity to confess him, and his love to him, whom not long since he had denied, and answers readily, "Yea, Lord; thou knowest that I love
291
thee." But when Christ comes with the same question again and again, the Holy Ghost tells us, "Peter was grieved because he said unto him the third time, Lovest thou me?" It exceedingly troubled Peter that his love should come under so many questionings, which he knew to be sincere. The love of Christ to his is infinitely beyond the love of his to him. All our doubtings are nothing but so many questionings of his love. We cry, Lord Jesus, lovest thou us? and again, Lord Jesus, lovest thou us? and that with distrustful hearts and thoughts, that it is not, it cannot be. Speaking of the unbelieving Jews, the Holy Ghost tells us, Jesus was "grieved for the hardness of their hearts," <410305>Mark 3:5. And as it is bitter to him in the root, so also in the fruit. Our staggerings and debates, when we have a word of promise, is a grief to his Holy Spirit, as the unkindest return we can make unto his love.
(2.) It provokes him. How can this be, says Zacharias, that I should have a son? This shall be, saith the Lord; and thou thyself, for thy questioning, shalt be a sign of it, "Thou shalt be dumb, and not speak," <420120>Luke 1:20. His doubting was a provocation. And our Savior expresses no less, in that bitter reproof to his disciples upon their wavering, <401717>Matthew 17:17,
"O faithless and perverse generation, how long shall I be with you? how long shall I suffer you?"
-- that is, in this unbelieving frame. Poor souls are apt to admire the patience of God in other matters, -- that he spared them in such and such sins, at such and such times of danger; but his exceeding patience towards them in their carnal reasonings and fleshly objections against believing, this they admire not. Nay, generally they think it should be so, God would not have them one step farther; nay, they could be more steadfast in believing, as they suppose, might it stand with the good-will of God; -- when all this while this frame of all others is the greatest provocation to the Lord; he never exercises more forbearance than about this kind of unbelief. When the spies had gone into Canaan, had seen the land, and brought of the good fruit of it, -- then to repine, then to question whether God would bring them into it or no, this caused the Lord "to swear in his wrath, that they should not enter into his rest." When God hath brought men to the borders of heaven, discovered to them the riches and excellency of his grace, admitted them to enter as spies into the kingdom of glory, -- then to fall a
292
staggering whether he intends them an entrance or no is that which lies heavy on him. The like may be said of all promised mercies and deliverances whatsoever. That this is a provocation, the Lord hath abundantly testified, inasmuch as for it he hath oftentimes snatched sweet morsels from the mouths of men, and turned aside the stream of mercies when it was ready to flow in upon them. "If," saith he, "ye will not believe, surely ye shall not be established," <230709>Isaiah 7:9. The very mercy but now promised concerning your deliverance shall be withheld. Oh, stop not success from Ireland by unbelief!
(3.) It dishonors God. In the close of this verse it is said, Abraham was "strong in faith" (or staggered not), "giving glory to God." To be established in believing, is to give God the greatest glory possible. Every staggering thought that ariseth from this root of unbelief robs God of his glory.
[1.] It robs him of the glory of his truth: "He that believeth not, hath made him a liar; because he believeth not his record," 1<620510> John 5:10. Let men pretend what they please (as most [pretend?] an end, we give in specious pretenses for our unbelief), the bottom of all is, the questioning of the truth of God in our false hearts.
[2.] It robs him of the glory of his fidelity or faithfulness in the discharge of his promises: "If we confess our sins, he is faithful to forgive us our sins," 1<620109> John 1:9. He hath engaged his faithfulness in this business of the forgiveness of iniquities, -- he whose right it is; calling that in question, calls the faithfulness of God in question.
[3.] It robs him of the glory of his grace. In a word, if a man should choose to set himself in a universal opposition unto God, he can think of no more compendious way than this. This, then, is the fruit, this the advantage, of all our staggering, -- we rob God of glory, and our own souls of mercy.
Use 5. Be ashamed of, and humbled for, all your staggerings at the promises of God, with all your fleshly reasonings and carnal contrivances issuing therefrom. For the most part, we live upon successes, not promises: -- unless we see and feel the print of victories, we will not believe; the engagement of God is almost quite forgotten in our affairs. We travel on without Christ, like his mother, and suppose him only to be in
293
the crowd; but we must return to seek him where we left him, or our journeying on will be to no purpose. When Job, after all his complaining, had seen the end of the Lord, he cries out, "Now I abhor myself in dust and ashes." You have seen the end of the Lord in many of his promises, -- oh, that it might prevail to make you abhor yourselves in dust and ashes, for all your carnal fears and corrupt reasonings upon your staggerings! When David enjoyed his promised mercy, he especially shames himself for every thought of unbelief that he had whilst he waited for it. "I said," saith he, "in my haste, that all men were liars:" and now he is humbled for it. Is this to be thankful, to forget our provoking thoughts of unbelief when the mercy is enjoyed? The Lord set it home upon your spirits, and give it to receive its due manifestation!
(1.) If there be any counsels, designs, contrivances, on foot amongst us, that are bottomed on our staggering at the promise under which we are, oh, let them be instantly cast down to the ground. Let not any be so foolish as to suppose that unbelief will be a foundation for quiet habitations. You are careful to avoid all ways that might dishonor you as the rulers of so great a nation; oh, be much more careful about such things as will dishonor you as believers! That is your greatest title, -- that is your chiefest privilege. Search your own thoughts; and if any contrivance, any compliance, be found springing up, whose seed was sown by staggering at the promise, root them up and cast them out before it be too late.
(2.) Engage your hearts against all such ways for the future. Say unto God, How faithful art thou in all thy ways! how able to perform all thy promises! how hast thou established thy word in heaven and earth! Who would not put their trust in thee? We desire to be ashamed that ever we should admit in our hearts the least staggering at the stability of thy word.
(3.) Act as men bottomed upon unshaken things, that are not at all moved by the greatest appearing oppositions. "He that believeth will not make haste:" be not hasty in your resolves in any distress; wait for the accomplishment of the vision, for it will come. So long as you are in the way of God, and do the work of God, let not so much as your desires be too hasty after appearing strengthenings and assistance. Whence is it that there is amongst us such bleating after the compliance of this or that party of the sons of men, -- perhaps priding themselves in our actings upon
294
unbelief, as though we proclaimed, that, without such and such, we cannot be protected in the things of God? Let us, I beseech you, live above those things that are unworthy of the great name that is called upon us.
Oh, that by these and the like ways we might manifest our selfcondemnation and abhorrency for all that distrust and staggering at the word of God, which arising from unbelief, hath had such deplorable issues upon all our counsels and undertakings!
295
SERMON 5.
OURANWN OURANIA: SHAKING AND TRANSLATING OF HEAVEN
AND EARTH:
A SERMON PREACHED TO THE HONOURABLE HOUSE OF COMMONS IN PARLIAMENT ASSEMBLED, APRIL 19, 1649,
A DAY SET APART FOR EXTRAORDINARY HUMILIATION.
296
PREFATORY NOTE.
THIS sermon, from <581227>Hebrews 12:27, was preached before Parliament on a day set apart for extraordinary humiliation. It was in connection with this sermon that Owen for the first time was introduced to Oliver Cromwell; who, with other officers, listened to it, and afterwards made acquaintance with the preacher, under the circumstances mentioned in the "Life," etc., vol. i. p. 42. Cromwell was preparing to go to Ireland, and procured the appointment of Owen to accompany him, in order that the affairs of Trinity College, Dublin, might be adjusted and placed on a proper footing. -- ED.
Die Veneris, April 20, 1649.
ORDERED, by the COMMONS assembled in Parliament, That Sir William Masham do give hearty thanks from this House to Mr. Owen for his great pains in his sermon preached before the House yesterday, at Margaret's, Westminster; and that he be desired to print his sermon at large, as he intended to have delivered it if time had not prevented him; wherein he is to have the like liberty of printing thereof as others in like kind usually have had.
HEN. SCOBELI., Clare. Parl.
297
TO THE RIGHT HONORABLE,
THE COMMONS OF ENGLAND,
IN PARLIAMENT ASSEMBLED.
SIRS,
ALL that I shall preface to the ensuing discourse is, that seeing the nation's welfare and your own actings are therein concerned (the welfare of the nation and your own prosperity in your present actings being so nearly related, as they are, to the things of the ensuing discourse), I should be bold to press you to a serious consideration of them as now presented unto you, were I not assured -- by your ready attention unto, and favorable acceptation of, their delivery -- that, being now published by your command, such a request would be altogether needless. The subjectmatter of this sermon being of so great weight and importance as it is, it had been very desirable that it had fallen on an abler hand; as also that more space and leisure had been allotted to the preparing of it -- first, for so great, judicious, and honorable an audience; and, secondly, for public view -- than possibly I could beg from my daily troubles, pressures, and temptations, in the midst of a poor, numerous, provoking people. As the Lord hath brought it forth, that it may be useful to your Honorable Assembly, and the residue of men that wait for the appearance of the Lord Jesus, shall be the sincere endeavor at the throne of grace of
Your most unworthy Servant In the work of the Lord, J. OWEN. COGGESHALL, May 1, 1649
298
SERMON 5.
THE SHAKING AND TRANSLATING OF HEAVEN AND EARTH
"And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain." -- <581227>Hebrews 12:27.
THE main design of the apostle in this scripture to the Hebrews, is to prevail, with his countrymen, who had undertaken the profession of the gospel, to abide constant and faithful therein, without any apostasy unto, or mixture with Judaism, which God and themselves had forsaken; -- fully manifesting, that in such backsliders the soul of the Lord hath no pleasure, <581038>chap. 10:38, --
A task, which whoso undertaketh in any age, shall find exceeding weighty and difficult, -- even to persuade professors to hold out and continue in the glory of their profession unto the end, that with patience doing the will of God they "might receive the promise;" f155 -- especially if there be "lions in the way," (<202213>Proverbs 22:13, 26:13.) if opposition or persecution do attend them in their professed subjection to the Lord Jesus. Of all that deformity and dissimilitude to the divine nature which is come upon us by the fall, there is no one part more eminent, or rather no one defect more evident, than inconstancy and unstableness of mind in embracing that which is spiritually good. Man being turned from his unchangeable rest (<196607>Psalm 66:7) seeks to quiet and satiate his soul with restless movings towards changeable things.
Now, he who worketh all our works for us and in us, <232612>Isaiah 26:12, worketh them also by us; ( 1<520103> Thessalonians 1:3; 2<530111> Thessalonians 1:11; <051016>Deuteronomy 10:16, 30:6; <261831>Ezekiel 18:31, 36:26; <441118>Acts 11:18.) and, therefore, that which he will give, he persuades us to have, that at once his bounty and our duty may receive a manifestation in the same thing. Of this nature is perseverance in the faith of Christ; -- which, as by him it is
299
promised, and therefore is a grace; so to us it is prescribed, and thereby is a duty. "Petamus ut det, quod ut habeamus jubet," Augustine; -- "Let us ask him to bestow what he requires us to enjoy." Yea, "De Domine, quod jubes, et jube;" -- "Give what thou commandest, and command what thou pleasest."
As a duty it is by the apostle here considered; and therefore pressed on them who by nature were capable, and by grace enabled, for the performance thereof. Pathetical exhortations, then, unto perseverance in the profession of the gospel, bottomed on prevalent scriptural arguments and holy reasonings, are the sum of this epistle.
The arguments the apostle handleth unto the end proposed are of two sorts: -- First, Principal; Secondly, Deductive, or emergencies from the first.
FIRST, His principal arguments are drawn from two chief fountains: --
1. The author; and,
2. The nature and end of the gospel.
1. The author of the gospel is either, --
(1.) Principal and immediate, which is God the Father, who having at sundry times and in divers manners formerly spoken by the prophets, herein speaketh by his Son, chapter <580101>1:1.
(2.) Concurrent and immediate, Jesus Christ, this great salvation, being begun to be spoken to us by the Lord, chap. <580203>2:3. This latter he chiefly considereth, as in and by whom the gospel is differenced from all other dispensations of the mind of God. Concerning him to the end intended he proposeth, --
[1.] His person;
[2.] His employment.
[1.] For his person, that thence he may argue to the thing aimed at, he holdeth out, --
300
1st. The infinite glory of his Deity; being "the brightness of the Father's glory, and the express image of his person," chap. <580103>1:3.
2dly. The infinite condescension of his love, in assuming humanity; for, "because the children were partakers of flesh and blood, he also himself took part of the same," chapter <580214>2:14.
And from the consideration of both these, he presseth the main exhortation which he hath in hand, as you may see, chapter <580201>2:1,2, <580312>3:12,13, etc.
[2.] The employment of Christ he describeth in his offices, which he handleth, --
1st. Positively, and very briefly, chapters 1,2,3.
2dly. Comparatively, insisting chiefly on his priesthood, -- exalting it in sundry weighty particulars above that of Aaron, which yet was the glory of the Jewish worship; and this at large, chapters vi., vii., viii., ix., x. And this being variously advanced and asserted, he layeth as the main foundation, upon which he placeth the weight and stress of the main end pursued, as in the whole epistle is everywhere obvious.
2. The second head of principal arguments he taketh from the gospel itself; which considering as a covenant, he holdeth out two ways.
(1.) Absolutely, in its efficacy in respect of, --
[1.] Justification. In it God is merciful to unrighteousness, and sins and iniquities he remembers no more, <580812>chap. 8:12; -- bringing in perfect remission, that there shall need no more offering for sin, chap. <581018>10:18.
[2.] Sanctification. He puts his laws in our hearts, and writes them in our minds, <581016>chap. 10:16; -- in it purging our consciences by the blood of Christ, <580914>chap. 9:14.
[3.] Perseverance: "I will be to them a God, and they shall be to me a people," chap. <580810>8:10.
All three are also held out in sundry other places.
301
(2.) Respectively to the covenant of works; and in this regard assigns unto it principal qualifications, with many peculiar eminences them attending, -- too many now to be named. Now, these are, --
[1.] That it is new: "In that he saith, A new covenant, he hath made the first old," chap. <580813>8:13.
[2.] Better. It is a better covenant, and built upon "better promises," chap. <580722>7:22, <580806>8:6.
[3.] Surer, the Priest thereof being ordained, "not after the law of a carnal commandment, but after the power of an endless life," chap. <580716>7:16.
[4.] Unalterable. So in all the places before named, and sundry others.
All which are made eminent in its peculiar mediator, Jesus Christ; which is the sum of chap. 8.
And still, in the holding out of these things, that they might not forget the end for which they were now drawn forth, and so exactly handled, he interweaves many pathetical entreaties and pressing arguments by way of application, for the confirming and establishing his countrymen in the faith of this glorious gospel; as you may see almost in every chapter.
SECONDLY. His arguments less principal, deduced from the former, being very many, may be referred to these three heads: --
1. The benefits by them enjoyed under the gospel.
2. The example of others, who by faith and patience obtained the promises, chap. 11.
3. From the dangerous and pernicious consequence of backsliding; of which only I shall speak. Now this he setteth out three ways.
(1.) From the nature of that sin. It is a crucifying to themselves the Son of God afresh, and putting him to open shame, chap. <580606>6:6; a treading under foot the Son of God, counting the blood of the covenant an unholy thing, and doing despite to the Spirit of grace, chap. <581029>10:29.
302
(2.) The remediless punishment which attends that sin: "There remaineth no more sacrifice for it, but a certain fearful looking for of judgment, and fiery indignation, which shall devour the adversaries," chap. <581026>10:26, 27.
(3.) The person against whom peculiarly it is committed, and that is he who is the author, subject, and mediator of the gospel, the Lord Jesus Christ; concerning whom, for the aggravation of this sin, he proposeth two things.
[1.] His goodness and love, and that in his great undertaking to be a Savior; being "made like unto his brethren in all things, that he might be a merciful and faithful high priest in things pertaining to God, to make reconciliation for the sins of the people," chap. <580217>2:17. And of this there is a sweet and choice line running through the whole discourse, making the sin of backsliding against so much love and condescension appear exceeding sinful.
[2.] His greatness or power; which he sets out two ways.
1st. Absolutely, as he is God, to be "blessed for ever," chap. i.; and, "It is a fearful thing to fall into the hands of the living God," chap. <581031>10:31.
2dly. Comparatively, as he is the mediator of the new covenant in reference to Moses. And this he setteth forth, as by many and sundry reasonings in other places of the epistle, so by a double testimony in this 12th chapter, making that inference from them both which you have, verse 25, "See that ye refuse not him that speaketh: for if they escaped not who refused him that spake on earth, much more shall not we escape, if we turn away from him who speaketh from heaven."
Now, the first testimony of his power is taken from a record of what he did heretofore; -- the other from a prediction of what he will do hereafter.
The first you have, verse 26, in the first part of it, "His voice then shook the earth;" then, -- that is, when the law was delivered by him, as it is described, verses 18-21, foregoing; when the mountain upon which it was delivered, the mediator Moses, into whose hand it was delivered, and the people for whose use it was delivered, did all shake and tremble at the voice, power, and presence of Christ, f156 -- who, as it hence appears, is that Jehovah who gave the law, <022002>Exodus 20:2.
303
The other, in the same verse, is taken from a prediction out of <370206>Haggai 2:6, of what he will do hereafter, -- even demonstrate and make evident his power, beyond whatever he before effected: He hath promised, saying, "Yet once more I shake not the earth only, but also heaven."
And if any one shall ask, wherein this effect of the mighty power of the Lord Jesus consisteth, and how from thence professors may be prevailed upon to keep close to the obedience of him in his kingdom, -- the apostle answers, verse 27, "And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain." And thus am I stepped down upon the words of my text, finding them in the close of the arguments drawn from the power of Christ to persuade professors to constancy in the paths of the gospel; and having passed through their coherence, and held out their aim and tendence, their opening and application come now to be considered.
And herein these three things: --
I. The apostle's assertion: "The things that are shaken shall be
removed, as things that are made;"
II. The proof of this assertion: "This word, Yet once more, signifieth
no less;"
III. His inference from this assertion thus proved: "The things that
cannot be shaken must remain."
I. In the first I shall consider, --
1. What are the things that are shaken;
2. What is their shaking;
3. What their removal, being shaken.
1. For the first, there is a great variety of judgment amongst interpreters. (<021918>Exodus 19:18,19, 20:18.) The foregoing verse tells us it is not only the earth, but the heaven also; but now what heaven and earth this should be is dubious, -- is not apparent. So many different apprehensions of the mind of God in these words as have any likeness of truth I must needs recount
304
and remove, that no prejudice may remain from other conceptions against that which from them we shall assert.
(1.) The earth, say some, is the men of the earth, living thereon; and the heavens are the angels, their blessed inhabitants: both shaken or stricken with amazement upon the nativity of Christ and preaching of the gospel. The heavens were shaken, when so great things were accomplished as that "the angels themselves desired to look into them," 1<600112> Peter 1:12; and the earth was filled with amazement, when, the Holy Ghost being poured out upon the apostles for the preaching of the gospel, men of every nation under heaven were amazed and marvelled at it, <440205>Acts 2:5-7. Thus Rollocus, Piscator, and sundry other famous divines. But, --
[1.] The shaking here intimated by the apostle was then, when he wrote, under the promise, not actually accomplished, as were the things by them recounted; for he holds it forth as an issue of that great power of Christ which he would one day exercise for the farther establishment of his kingdom.
[2.] This that now is to be done must excel that which formerly was done at the giving of the law; as is clearly intimated in the inference: "Then he shook the earth, but now the heavens also." It is a gradation to a higher demonstration of the power of Christ; which that the things of this interpretation are is not apparent.
[3.] It is marvellous these learned men observed not, that the heavens and the earth shaken, verse 26, are the things to be removed, verse 27. Now, how are angels and men removed by Christ? are they not rather gathered up into one spiritual body and communion? f157 Hence, verse 27, they interpret the shaken things to be Judaical ceremonies, which, verse 26, they had said to be men and angels.
(2.) Others by heaven and earth understand the material parts of the world's fabric, commonly so called; and by their shaking, those portentous signs and prodigies, with earthquakes, which appeared in them at the birth and death of the Lord Jesus. A new star, preternatural darkness, shaking of the earth, opening of graves, rending of rocks, and the like, are to them this shaking of heaven and earth. (<400202>Matthew 2:2, 27:45; <422344>Luke 23:44,45; <402751>Matthew 27:51,52.) So Junius, and after him most of ours. But this
305
interpretation is obnoxious to the same exceptions with the former, and also others For, --
[1.] These things being past before, how can they be held out under a promise? f158
[2.] How are these shaken things removed? which with their shaking they must certainly be, as in my text.
[3.] This shaking of heaven and earth is ascribed to the power of Christ as mediator, whereunto these signs and prodigies cannot rationally be assigned; but rather to the sovereignty of the Father, bearing witness to the nativity and death of his Son; -- so that neither can this conception be fastened on the words.
(3.) The fabric of heaven and earth is by others also intended, -- not in respect of the signs and prodigies formerly wrought in them, but of that dissolution, or, as they suppose, alteration, which they shall receive at the last day. So Pareus, Grotius, and many more. Now, though these avoid the rock of holding out as accomplished what is only promised, yet this gloss also is a dress disfiguring the mind of God in the text. For, --
[1.] The things here said to be shaken do stand in a plain opposition to the things that cannot be shaken nor removed; and therefore they are to be removed, that these may be brought in. Now, the things to be brought in are the things of the kingdom of the Lord Jesus. What opposition, I pray, does the material fabric of heaven and earth stand in to the kingdom of the Lord Jesus? Doubtless none at all, being the proper seat of that kingdom.
[2.] There will, on this ground, be no bringing in of the kingdom of the Lord Jesus until indeed that kingdom in the sense here insisted on is to cease; that is, after the day of judgment, when the kingdom of grace shall have place no more.
Those are the most material and likely mistakes about the words. I could easily give out, and pluck in again three or four other warping senses; but I hope few in these days of accomplishing will once stumble at them.
(4.) The true mind of the Spirit, by the help of that Spirit of truth, comes next to be unfolded. And first, what are the things that are shaken?
306
[1.] As the apostle here applies a part of the prophecy of Haggai, so that prophecy, even in the next words, gives light into the meaning of the apostle. Look what heaven and earth the prophet speaks of; -- of those, and no other, speaks the apostle. The Spirit of God in the Scripture is his own best interpreter. f159 See, then, the order of the words as they lie in the prophet, <370206>Haggai 2:6,7, "I will shake heaven and earth: I will shake all nations." God, then, shakes heaven and earth when he shakes all nations; that is, he shakes the heaven and earth of the nations. "I will shake heaven and earth, and I will shake all nations," is a pleonasm for "I will shake the heaven and earth of all nations." These are the things shaken in my text.
The heavens of the nations, what are they? -- even their political heights and glory, those forms of government which they have framed for themselves and their own interest, with the grandeur and luster of their dominions. The nations' earth is the multitudes of their people, their strength and power, whereby their heavens, or political heights, are supported. It is, then, neither the material heavens and earth, nor yet Mosaical ordinances, but the political heights and splendor, the popular multitudes and strength, of the nations of the earth, that are thus to be shaken, as shall be proved.
That the earth, in prophetical descriptions or predictions of things, is frequently, yea, almost always, taken for the people and multitudes of the earth, needs not much proving. f160 One or two instances shall suffice. <661216>Revelation 12:16, "The earth helped the woman" against the flood of the dragon; which that it was the multitudes of earthly people none doubts. That an earthquake, or shaking of the earth, are popular commotions, is no less evident from <661113>Revelation 11:13, where by an earthquake great Babylon receives a fatal blow. And for the heavens, whether they be the political heights of the nations or the grandeur of potentates, let the Scripture be judge; I mean, when used in this sense of shaking, or establishment, <235115>Isaiah 51:15,16,
"I am the LORD thy God, that divided the sea, whose waves roared: the LORD of hosts is his name. And I have put my words in thy mouth, and I have covered thee in the shadow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou art my people."
307
By a repetition of what he hath done, he establisheth his people in expectation of what he will do. And, --
1st. He minds them of that wonderful deliverance from an army behind them, and an ocean before them, by his miraculous preparing dry paths for them in the deep: "I am the LORD, that divided the sea, whose waves roared."
2dly. Of his gracious acquainting them with his mind, his law, and ordinances at Horeb. "I have put," saith he, "my words in thy mouth."
3dly. Of that favorable and singular protection afforded them in the wilderness, when they were encompassed with enemies round about: "I covered thee in the shadow of mine hand."
Now, to what end was all this? Why, saith he, "That I might plant the heavens, and lay the foundations of the earth." What! of these material, visible heavens and earth? Two thousand four hundred and sixty years before, at least, were they planted and established. It is all but [nothing more than] making of "Zion a people," which before was scattered in distinct families. And how is this done? Why, the heavens are planted, or a glorious frame of government and polity is erected amongst them, and the multitudes of their people are disposed into an orderly commonwealth, to be a firm foundation and bottom for the government amongst them. This is the heavens and earth of the nations which is to be shaken in my text.
<233404>Isaiah 34:4,
"All the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine."
Now, these dissolved, rolled heavens are no other but the power and heights of the opposing nations, their government and tyranny, especially that of Idumea, as both the foregoing and following verses do declare. "The indignation of the LORD," saith he, "is upon the nations, and his fury upon all their armies; he hath delivered them to the slaughter, their slain," etc. <240423>Jeremiah 4:23-25,
308
"I beheld the earth, and, lo, it was without form and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly."
Here's heaven and earth shaken, and all in the razing of the political state and commonwealth of the Jews by the Babylonians, as is at large described in the verses following. <263207>Ezekiel 32:7,
"I will cover the heaven, and make the stars thereof dark; I will cover the sun with a cloud, and the moon shall not give her light. All the bright lights of heaven will I make dark over thee, and set darkness upon thy land, saith the Lord GOD."
Behold heaven and earth, sun, moon, and stars, all shaken and confounded in the destruction of Egypt, -- the thing the prophet treats of, their kingdom and nation being to be ruined.
Not to hold you too long upon what is so plain and evident, you may take it for a rule, that, in the denunciations of the judgments of God, through all the prophets, heaven, sun, moon, stars, and the like appearing beauties and glories of the aspectable heavens, are taken for governments, governors, dominions in political states; as <231412>Isaiah 14:12-15; <241509>Jeremiah 15:9, 51:25. (<231313>Isaiah 13:13; <196808>Psalm 68:8; Joel 51:10; <660812>Revelation 8:12; <402429>Matthew 24:29; <422125>Luke 21:25; <236020>Isaiah 60:20; Obadiah 4; <660813>Revelation 8:13, 40:12, 20:11.)
Furthermore, to confirm this exposition, St. John, in the Revelation, holds constantly to the same manner of expression. Heaven and earth in that book are commonly those which we have described. In particular, this is eminently apparent, chapter <430612>6:12-15,
"And I beheld when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; and the stars of heaven fell unto the earth: and the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places," etc.
The destruction and wasting of the Pagan-Romish state, the plagues and commotions of her people, the dethroning her idol-worship, and
309
destruction of persecuting emperors and captains, with the transition of power and sovereignty from one sort to another, is here held out under this grandeur of words, f161 being part of the shaking of heaven and earth in my text.
Add lastly hereunto, that the promises of the restoration of God's people into a glorious condition after all their sufferings, is perpetually, in the Scripture, held out under the same terms, and you have a plentiful demonstration of this point. <236517>Isaiah 65:17,18,
"Behold, I create new heavens and a new earth: and the former shall not be remembered, nor come into mind. But be ye glad and rejoice for ever in that which I create," etc.
2<610313> Peter 3:13,
"Nevertheless we, according to his promise, look for new heavens and a new earth, wherein dwelleth righteousness."
<662101>Revelation 21:1,
"I saw a new heaven and a new earth: for the first heaven and the first earth were passed away; and there was no more sea."
The heaven and earth are restored, but the sea, -- that shall be no more. Those gatherings together of many waters, rivers from all places, f162 or pretended clergymen from all nations into general councils, which were the sea or many waters on which the whore sat, (<010110>Genesis 1:10.) shall have no place at all in the church's restored condition.
I hope it is now fully cleared what is meant by the things that are shaken, -- even the political heights, the splendor and strength of the nations of the earth: the foundation of the whole is laid, and our heap (or building, if your favor will so accept it) will go on apace; for to the analogy hereof shall the residue of the words be interpreted.
2. The second thing considerable is, What is the shaking of these things?
To this the answer is now made brief and facile. Such as are the things shaken, such must their shaking be: spiritual, if spiritual; natural, if natural; civil, if civil. Now, they being declared and proved to be civil things, such also is their shaking. (<661701>Revelation 17:1) Now, what is a civil shaking of
310
civil constitutions? how are such things done in the world? what are these earthquakes? Truly, the accomplishment hereof is in all nations so under our eyes as that I need not speak one word thereunto.
Neither shall I insist upon the inquiry, when this shaking shall be? The text is plain, that it must be previous to the bringing in of those things that cannot be moved; that is, the prosperous estate of the kingdom of Christ. f163 Only we may observe, that besides other shakings in particular nations, of less general concernment and importance, f164 this prophecy hath and shall receive a twofold eminent accomplishment, with reference unto a twofold eminent opposition which the kingdom of Christ hath met withal in the world.
(1.) From the Pagan-Roman state, which, at the gospel's first entrance, held in subjection most of the chief provinces of the then known world. f165 What were the bloody endeavors of the heaven and earth of that state for the suppression thereof is known to our children. The issue of the whole in the accomplishment of this promise, shaking those heavens and earth to pieces, I before pointed at from <660612>Revelation 6:12-17, beginning in the plagues of the persecuting emperors, and ending in the ruin of the empire itself. But, --
(2.) The immovable things were not yet in their glory to be brought in. More seed of blood must be sown, that the end of the gospel's year may yield a plentiful harvest. That shaking was only for vengeance upon an old, cursed, and not for the bringing in of a new, blessed state. The vials of God's wrath having crumbled the heavens and earth of pagan Rome into several pieces, f166 and that empire being removed as to its old form, by the craft of Satan it became moulded up again into a papal sovereignty, to exercise all the power of the first beast in persecution of the saints, <661312>Revelation 13:12. This second pressure, though long and sore, must have an end; -- the new-moulded heaven and earth of papal, antichristian Rome, running by a mysterious thread through all the nations of the west, must be shaken also; which when it is accomplished, there shall be no more sea. There is not another beast to arise, nor another state to be formed; -- let endeavors be what they will, the Lord Jesus shall reign. (<661802>Revelation 18:2; <236013>Isaiah 60:13; <190206>Psalm 2:6.)
3. What is the removal of heaven and earth, being shaken?
311
The word here translated "removal" is metaq> esiv: whence that is come to pass I dare not positively say. This, doubtless, is a common fault amongst translators, that they will accommodate the words of a text to their own apprehension of the sense and matter thereof. (<581105>Hebrews 11:5; Jude 4:1; <480106>Galatians 1:6; <580618>Hebrews 6:18, 7:12.) Understanding, as I suppose, that the things here said to be shaken were the Jewish ordinances, they translated their disposition a "removal;" as the truth is they were removed. But the word signifies no such thing. As its natural import, from its rise and composition, is otherwise, so neither in the Scripture nor any profane author doth it ever signify properly a "removal." Translation, or changing, is the only native, genuine import of it: f167 and why it should in this place be haled out of its own sphere, and tortured into a new signification, I know not. Removal is of the matter, translation of the form only. It is not, then, a destruction and total emotion of the seat things of the nations; but a change, translation, and a new-moulding of them, that is here intimated. They shall be shuffled together, almost into their primitive confusion, and come out new-moulded, for the interest of the Lord Jesus. All the present states of the worm are cemented together by antichristian lime, as I shall show afterward: -- unless they be so shaken as to have every cranny searched and brushed, they will be no quiet habitation for the Lord Christ and his people. This, then, is the metaq> esiv of the "heaven and earth" of the nations.
Now, this is evident from that full prediction which you have of the accomplishment hereof, <661712>Revelation 17:12, the kingdoms of the west "receive power one hour with the beast." Verse 13, in their constitution and government at first received, "they give their power to the beast," and fight against the Lamb. Verse 14, the Lamb with his faithful and chosen ones overcomes them. There their heaven and earth is shaken. Verse 16, their power is translated, new-moulded, and becomes a power against the beast, in the hand of Jesus Christ.
This, then, is the shaking and removal in my text, which is said to be, "as of things that are made;" that is, by men, through the concurrence of divine Providence for a season (which making you have, <661712>Revelation 17:12-17); -- not like the kingdom of Christ, which, being of a purely divine constitution, shall by no human power receive an end.
312
The other parts of the text follow briefly.
II. The next thing is the apostle's proof of this assertion. And he tells
you, "This word, Once more," the beginning of this sentence he urged from the prophet, "signifies no less."
The words in the prophet are, ayhi f[mæ ] tjaæ æ dw[O , "Yet once it is a little." ayhi f[æm], "It is a little," is left out by the apostle, as not conducing to the business in hand. ]Eti a[pax, as he rendereth tjaæ æ dwO[, are a sufficient demonstration of the assertion. In themselves they hold out a commutation of things, and, as they stand in conjunction in that place of the prophet, declare that that shaking and commutation must be for the bringing in of the kingdom of the Lord Christ. In brief, being interpreted by the same Spirit whereby they were indited, we know the exposition is true.
III. The last head remaineth under two particulars: --
1. What are "the things that cannot be shaken?"
2. What is their remaining?
1. For the first, "the things that cannot be shaken," verse 27, are called "a kingdom that cannot be moved," verse 28, -- a kingdom subject to none of those shakings and alterations which other dominions have been tossed to and fro withal. (<190206>Psalm 2:6, 110:2; <440236>Acts 2:36; <660118>Revelation 1:18; 1<461524> Corinthians 15:24-27.) Daniel calls it, a not giving of the kingdom to another people, <270244>Daniel 2:44; -- not that oecumenical kingdom which he hath with his Father, as king of nations; but that oeconomical kingdom which he hath by dispensation from his Father, as king of saints. Now this may be considered two ways.
(1.) As purely internal and spiritual; which is the rule of his Spirit in the hearts of all his saints. (<420620>Luke 6:20; <411234>Mark 12:34, etc.) This "cometh not with observation," it is within us, <421720>Luke 17:20,21, -- consisting in "righteousness, peace, and joy in the Holy Ghost," <451417>Romans 14:17.
(2.) As external, and appearing in gospel administrations. (<194506>Psalm 45:6, 45:13; <230907>Isaiah 9:7; Obadiah 21) So is Christ described as a king in the
313
midst of their kingdom, <660114>Revelation 1:14-17, as also chapter 4 and chapter 11:15. And both these may be again considered two ways.
[1.] In respect of their essence and being; and so they have been, are, and shall be continued in all ages. He hath built his church upon a rock, "and the gates of hell shall not prevail against it," <401618>Matthew 16:18.
[2.] In reference to their extent in respect of subjects, with their visible glorious appearance, which is under innumerable promises to be very great in the latter days: "And it shall come to pass in the last days, that the mountain of the LORD'S house shall be established in the top of the mountains, and shall be exalted above the hills, and all nations shall flow unto it," <230202>Isaiah 2:2. ) <231105>Isaiah 11:5-10, 19:18,19, 30:18,19; <330401>Micah 4:1.)
These, then, are the things which cannot be shaken; which we may reduce to three heads.
1st. The growth of righteousness, peace, and joy in the saints, being filled with light and love from the special presence of Christ; with a wonderful increase of the number of them, multitudes of the elect being to be born in those days, the residue of the Jews and fullness of the Gentiles meeting in one fold, and there "dwelleth righteousness," 2<610313> Peter 3:13. (<234918>Isaiah 49:18-22, <235401>54:1-3, etc., <235511>55:11,12, <236016>60:16,17; <264835>Ezekiel 48:35; <300911>Amos 9:11; <451115>Romans 11:15, etc.; <234922>Isaiah 49:22,23, <236621>66:21; <390303>Malachi 3:3; <264309>Ezekiel 43:9-11; <662103>Revelation 21:3; <235411>Isaiah 54:11-13, etc.; <381409>Zechariah 14:9-11.)
2dly. The administration of gospel ordinances, in power and purity, according to the appointment and unto the acceptation of the Lord Jesus. The temple of God and the altar being measured anew, the outward court, defiled with Gentile worship, is left out, <661101>Revelation 11:1,2.
3dly. The glorious and visible manifestation of those administrations in the eyes of all the world, in peace and quietness, -- none making afraid or hurting in the whole mountain of the Lord, <236525>Isaiah 65:25.
For the personal reign of the Lord Jesus on earth, I leave it to them with whose discoveries I am not, and curiosities I would not be, acquainted, <440321>Acts 3:21.
314
But as for such who from hence do, or for sinister ends pretend to fancy to themselves a terrene kingly state unto each private particular saint, -- so making it a bottom "vivendi ut veris," for every one to do that which is good in his own eyes, to the disturbance of all order and authority, civil and spiritual, -- as they expressly clash against innumerable promises, so they directly introduce such confusion and disorder as the soul of the Lord Jesus doth exceedingly abhor.
It is only the three things named, with their necessary dependencies, that I do assert.
2. And lastly, of these it is said, -- they must remain; that is, continue and be firmly established, as the word is often used, <450911>Romans 9:11.
The words of the text being unfolded, and the mind of the Holy Ghost in them discovered, I shall from them commend to your Christian consideration this following position: --
Observation. The Lord Jesus Christ, by his mighty power, in these latter days, as antichristian tyranny draws to its period, will so far shake and translate the political heights, governments, and strength of the nations, as shall serve for the full bringing in of his own peaceable kingdom; -- the nations so shaken becoming thereby a quiet habitation for the people of the Most High.
Though the doctrine be clear from the text, yet it shall receive farther scriptural confirmation, being of great weight and concernment. <270244>Daniel 2:44, "And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever." That this is affirmed of the kingdom of Christ under the gospel, none ever doubted.
Three things are here remarkably intimated of it: --
1. The time wherein it shall most eminently be established; and that is, "In the days of these kings," of which Daniel was speaking;
2. The efficacy of its being set up: "It shall break in pieces all these kingdoms;"
315
3. Its own stability: "It shall never be destroyed."
1. For the first, there is great debate about the principal season of the accomplishing of this prediction; -- much hesitation who those kings are in whose days the kingdom of Christ is eminently to be established. In the days when the two legs of the Roman empire shall be divided into ten kingdoms, and those kingdoms have opposed themselves to the power of Christ, -- that is, in the days wherein we live, -- say some; yea, most of the ancients took this for the Roman empire, and to these the bringing in of the kingdom of Christ is the establishment of it in these days. Others understand the Syrian and Egyptian branches of the Grecian monarchy, and the bringing in of Christ's kingdom to be in his birth, death, and preaching of the gospel; wherein certainly the foundations of it were laid. I will not contend with any mortal hereabout; only I shall oppose one or two things to this latter interpretation. As, --
(1.) The kingdom of Syria was totally destroyed and reduced into a Roman province sixty years before the nativity of Christ; and the Egyptian, thirty; -- so that it is impossible that the kingdom of Christ by his birth should be set up in their days.
(2.) It is ascribed to the efficacy of this kingdom, that, being established, it shall break in pieces all those kingdoms: which how can it be, when, at the first setting of it up, they had neither place nor name, nor scarce remembrance?
So that it must needs be the declining, divided Roman empire, shared among sundry nations, that is here intimated: and so, consequently, the kingdom of Christ to be established, is that glorious administration thereof which in these days he will bring in.
2. Be it so or otherwise, this from hence cannot be denied, that the kingdom of Christ will assuredly shake and translate all opposing dominions, until itself be established in and over them all, -- o]per e[dei, -- which is all I intend to prove from this place. The ten-partite empire of the west must give place to the stone cut out of the mountain without hands.
<270727>Daniel 7:27, "The kingdom and dominion, and the greatness of the kingdom under the whole heaven, shall be given to the people
316
of the saints of the Most High, whose kingdom is an everlasting kingdom, and all dominions shall serve and obey him."
Hitherto is the end of the matter. Either Antichrist is described in the close of this chapter, or one very like him, St. John painting him in the Revelation with all this man's colors; plainly intimating, that though, in the first place, that mad, raging tyrant, Antiochus the Illustrious, was pointed at, yet that another was to rise in his likeness, with his craft and cruelty, that, with the assistance of the ten horns, should plague the saints of the Christians no less than the others had done those of the Jews. Now, what shall be the issue thereof? His dominion with his adherents shall be taken away and consumed, verse 26. And then shall it be given to the people of the Most High, as before; or, they shall enjoy the kingdom of Christ in a peaceable manner, their officers being made peace, and their exactors righteousness.
3. It is clearly evident, from these and other places in that prophecy, that He who is the only potentate will sooner or later shake all the monarchies of the earth, where he will have his name known, that all nations may be suited to the interest of his kingdom; which alone is to endure.
<236001>Isaiah 60:1 in many places, indeed throughout, holds out the same. Verse 12, "The nation and kingdom that will not serve thee shall perish;" that is, all the nations of the earth. Not a known nation, but the blood of the saints of Christ is found in the skirts thereof. Now, what shall be the issue when they are so broken
Verses 17, 18,
"I will make thy officers peace, and thine exactors righteousness. Violence shall no more be heard in thy land, wasting nor destruction within thy borders: but thou shalt call thy walls Salvation, and thy gates Praise."
See at your leisure to this purpose, <300911>Amos 9:11-15; <243123>Jeremiah 31:2325; <233320>Isaiah 33:20-24.
I shall only add that punctual description which you have of this "whole matter," as Daniel calls it, in the Revelation, with respect unto its accomplishment. Chapter 17, the Roman harlot having procured the ten
317
kings or kingdoms, into which the last head of the Roman empire sprouted, about the year 450, by the inundation of the northern nations, to join with her, they together make war against the Lamb. Verse 12, "The ten horns which thou sawest" upon the last head of the great beast, the Roman monarchy, "are ten kings, which have received no kingdom as yet," -- to wit, when John saw the vision, -- "but receive power as kings one hour with the beast." About four hundred years after this, the pope ascended to his sovereignty, and these western nations grew into distinct dominions about the same time. Verse 13, "These have one mind," -- that is, as to the business in hand, for otherwise they did and do vex one another with perpetual broils and wars, -- "and shall give their power and strength unto the beast," or swear to defend the rights of holy church (which is no other than Babylon), and act accordingly. Verse 14, "These shall make war with the Lamb;" -- having sworn and undertaken the defense of holy church, or Babylon, they persecuted the poor heretics with fire and sword; that is, the witnesses of the Lamb, and in them the Lamb himself, striving to keep his kingdom out of the world; -- "and the Lamb shall overcome them," shaking and translating them into a new mould and frame; "for he is Lord of lords, and King of kings, and they that are with him," whose help and endeavors he will use, "are called, and chosen, and faithful." Verse 16, "The ten horns which thou sawest upon the beast," being now shaken, changed, and translated in mind, interest, and perhaps government, "these shall hate the whore, and shall make her desolate" -- are instrumental in the hand of Christ for the ruin of that antichristian state which before they served -- "and naked, and shall eat her flesh, and burn her with fire."
Hence, chapter 18:2, Babylon, and that whole antichristian state which was supported upon their power and greatness, having lost its props, comes toppling down to the ground: "Babylon the great is fallen, is fallen." And the saints take vengeance on the whore for all her former rage and cruelty: "Double unto her double, according to her works," verse 6. And verse 9, "And the kings of the earth," -- being some of them shaken out of their dominion for refusing to close with the Lamb, -- "who have committed fornication, and lived deliciously with her," -- learning and practicing false worship of her institution, -- "shall bewail her, and lament for her," -- as having received succor from her, her monasteries and shavelings, in their distress, whereunto indeed they were brought for her
318
sake, -- "when they shall see the smoke of her burning," -- beholding her darkness, stink, and confusion, in her final desolation.
Now, all this shall be transacted with so much obscurity and darkness, Christ not openly appearing unto carnal eyes, that though "many shall be purified, and made white, and tried, yet the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand," <271210>Daniel 12:10. There shall be no such demonstration of the presence of Christ as to open the eyes of hardened men; but at length, having suffered the poor, deceived wretches to drink of the cup prepared for them, he appears himself gloriously, <661913>Revelation 19:13, in a more eminent manner than ever before, to the total destruction of the residue of opposers. And that this will be the utmost close of that dispensation wherein now he walketh, I no way doubt.
The assertion being cleared and proved, the reasons of it come next to be considered. And, --
(1.) It shall be done by the way of recompense and vengeance. It is the great day of the wrath of the Lamb, <660617>Revelation 6:17.
"Their land shall be soaked with blood, and their dust made fat with fatness. For it is the day of the LORD'S vengeance, and the year of recompenses for the controversy of Zion,"
<233407>Isaiah 34:7,8. The day of vengeance is in his heart, when the year of his redeemed is come, <236304>Isaiah 63:4. (<190204>Psalm 2:4,5, 137:8,9; <234701>Isaiah 47:1-3, 49:26; Jeremiah 1:33,34, 2:24,25,34,35; <381202>Zechariah 12:2-4, 14:12; <661806>Revelation 18:6, etc.)
The kings of the earth have given their power to Antichrist, endeavoring to the utmost to keep the kingdom of Christ out of the world. What, I pray, hath been their main business for seven hundred years and upwards, -- even almost ever since the man of sin was enthroned? How have they earned the titles, Eldest Son of the Church, The Catholic and Most Christian King, Defender of the Faith, and the like? Hath it not been by the blood of saints? Are there not, in every one of these kingdoms, the slain and the banished ones of Christ to answer for? In particular, --
319
Hath not the blood of the saints of Jesus f168 (eclipsed by Antichrist and his adherents), Wickliffites and Lollards, cried from the ground for vengeance upon the English "heaven and earth" for a long season Did not their bodies lie in the streets of France, under the names of Waldenses, Albigenses, and poor men of Lyons? Hath not Germany and the annexed territories her Huss and Hussites, Jerome, and Subutraquians, f169 to answer for? Is not Spain's inquisition enough to ruin a world, much more a kingdom? Have not all these, and all the kingdoms round about, washed their hands and garments in the blood of thousands of Protestants? and do not the kings of all these nations as yet stand up in the room of their progenitors with the same implacable enmity to the power of the gospel? Show me seven kings that ever yet labored sincerely to enhance the kingdom of the Lord Jesus, and I dare boldly say, "Octavus quis fuerit, nondum constat." And is there not a cry for all this, -- "How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?" <660610>Revelation 6:10. Doth not Zion cry, "The violence done to me and my flesh be upon Babylon;" and, My blood upon those heavens of the nations? And will not the Lord avenge his elect, that cry unto him clay and night? will he not do it speedily? Will he not call the fowls of heaven to eat the flesh of kings, and captains, and great men of the earth? <661918>Revelation 19:18. Will he not make these heavens like the wood of the vine, -- not a pin to be taken off them to hang a garment on in his whole tabernacle? The time shall come wherein the earth shall disclose her slain, and not the simplest heretic (as they were counted) shall have his blood unrevenged: neither shall any atonement be made for this blood, or expiation be allowed, whilst a toe of the image or a bone of the beast is left unbroken.
(2.) A second reason is, That by his own wisdom he may frame such a power as may best conduce to the carrying on of his own kingdom among the sons of men. (<190209>Psalm 2:9-12; <661714>Revelation 17:14; <402820>Matthew 28:20; 1<461126> Corinthians 11:26; <490411>Ephesians 4:11-13; 1<540613> Timothy 6:13,14; <194516>Psalm 45:16; <234907>Isaiah 49:7,23.)
He hath promised his church that he will give unto it holy priests and Levites, <236620>Isaiah 66:20,21, which shall serve at the great feast of tabernacles, <381416>Zechariah 14:16, -- a sufficient demonstration that he will dwell still in his churches by his ordinances, whatsoever some conceive; --
320
so also, that he will "make her civil officers peace, and her exactors righteousness," <230917>Isaiah 9:17,18. They shall be so established that the nations, as nations, may serve it, and the kingdoms of the world shall become the kingdoms of our Lord, <661115>Revelation 11:15.
For the present, the government of the nations (as many of them as are concerned therein) is purely framed for the interest of Antichrist. No kind of government in Europe, or line of governors, so ancient but that the beast is as old as they, and had a great influence into their constitution or establishment, to provide that it might be for his own interest. I believe it will be found a difficult task to name any of the kingdoms of Europe (excepting only that remotest northward) in the setting up and establishment whereof, either as to persons or government, the pope hath not expressly bargained for his own interest, and provided that should have the chiefest place in all the oaths and bonds that were between princes and people. Bellarmine, to prove that the pope had a temporal power indirectly over all kings and nations (if he mean by indirectly, gotten by indirect means, it is actually true as to too many of them), (<661803>Revelation 18:3 OiJ basileiv~ th~v gh~v met j autj hv~ ejpo>rneusan.) gives sundry instances, in most of the most eminent nations in Europe, how he hath actually exercised such a power for his own interest. f170
There have been two most famous and remarkable changes of the government of these nations; and into both of them what an influence the pope had, is easily discernible.
The first was between the years 400 and 500 after Christ, when the Roman empire of the west -- that which withheld the man of sin from acting his part to the life ( 2<530206> Thessalonians 2:6,7.) -- was shivered to pieces by many barbarous nations; (<270241>Daniel 2:41.) who, settling themselves in the fruitful soils of Europe, began to plant their heavens, and lay the foundations of their earth, growing up into civil states, -- for the most part appointing them to be their kings in peace who had been their leaders in war. This furious inundation settled the Franks in Gaul, the Saxons in England, the West Goths in Spain, the East Goths and Longobards into Italy, and set up the Allemanns in Germany; from some whereof though for divers years the papal world was exceedingly tormented, and Rome itself sacked, yet in the close and making up of their
321
governments, their manners and religion, they all submitted to the usurpation of the man of sin, so that in all their windings up there was a salve for him and his authority? f171
The second great alteration took up a long space, and was in action about three hundred years, -- reckoning it from the translation of the French crown from Childeric IV. f172 unto Pepin and his son Charles by papal authority, unto the conquest of England by the Normans; in which space the line of Charles in France was again by the same authority and the power of Hugh Capet cut off. No state in Europe -- the choice patrimony of the beast -- that did not receive a signal alteration in this space; nor was there any alteration but that the pope had a hand in every one of them; and, either by pretended collations of right, to pacify the consciences of blood-thirsty potentates in the undertaking and pursuing their unjust conquests, or foolish mitred-confirmations of sword-purchases, he got them all framed to his own end and purpose, -- which was to bring all these nations into subjection to his Babylonish usurpations; which their kings finding no way inconsistent with their own designs, did willingly promote, laboring to enforce all consciences into subjection to the Roman see.
Hence it is, as I observed before, that such an interposition was made of the rights of holy church that is, Babylon, the mother of fornications -- in all the ties, oaths, and bonds between princes and people. (<661315>Revelation 13:15,16.) And for the advancement of the righteous judgments of God, that the sons of men may learn to fear and tremble before him, it may be observed, that that which doth and shall stick upon potentates to their ruin, is not so much their own or any other interest, as the very dregs of this papal, antichristian interest thrust into their oaths and obligations, for no end in the world but to keep the Lord Jesus out of his throne. f173
This is a second reason why the Lord Jesus, by his mighty power, at the bringing in of his immovable kingdom, "will shake the heavens and the earth of the nations;" even because in their present constitution they are directly framed to the interest of Antichrist, which, by notable advantages at their first moulding, and continued insinuations ever since, hath so riveted itself into the very fundamentals of them, that no digging or mining, but an earthquake, will cast up the foundation-stones thereof. f174 The
322
Lord Jesus, then, having promised the service of the nations to his church, will so far open their whole frame to the roots, as to pluck out all the cursed seeds of the mystery of iniquity, which, by the craft of Satan and exigencies of state, or methods of advancing the pride and power of some sons of blood, have been sown amongst them.
(3.) A third reason is, because as is their interest, so is their acting. The present power of the nations stands in direct opposition to the bringing in of the kingdom of Christ. Two things there are which confessedly are incumbent on him in this day of his advancement.
[1.] The bringing home of his ancient people to be one fold with the fullness of the Gentiles, raising up the tabernacle of David, and building it as in days of old, in the accomplishment of innumerable promises, (<431016>John 10:16; <233731>Isaiah 37:31; <243009>Jeremiah 30:9; <263427>Ezekiel 34:27, 37:24,25; Hosea 52:5; <300911>Amos 9:11.) and in answer to millions of prayers put up at the throne of grace for this very glory, in all generations. Now, there be two main hinderances of this work that must be removed. The first whereof is, --
1st, Real: the great river Euphrates, the strength and fullness of whose streams doth yet rage so high that there is no passage for the kings of the east to come over. Wherefore this must be dried up, as other waters were for their forefathers in the days of old, <661612>Revelation 16:12. (<021421>Exodus 14:21,22; <060315>Joshua 3:15,16; <350308>Habakkuk 3:8. ) Doubtless this is spoken in allusion to Abraham's coming over that river into Canaan, when the church of God in his family was there to be erected, -- whence he was called the Hebrew (that is, the passenger, to wit, over that river, <011413>Genesis 14:13); -- and then it may well enough denote the Turkish power; which, proud as it is at this day, possessing in peace all those regions of the east, yet God can quickly make it wither and be dried up; -- or the deliverance of the Jews from Babylon, when it was taken and destroyed by the drying up of the streams of that river, and so the yoke of her tyranny broken from the church's neck; (<245131>Jeremiah 51:31,32.) -- and so it can be no other but the power of the Romish Babylon, supported by the kings of the nations, which must therefore be shaken and dried up.
2dly, Moral, or the idolatry of the Gentile worshippers. (<661102>Revelation 11:2.) The Jews stick hard as yet at this, that God should abolish any kind
323
of worship which himself had once instituted; but, that he should ever accept any false worship, which he had once strictly prohibited, and nowhere to this day appointed, -- to this they will never be reconciled. Now, such is all the invented idolatrous worship which the kings of the earth have sucked in from the cup of fornication held out to them in the hand and by the authority of the Roman whore; this still they cleave close unto, and will not hearken to the angel preaching the everlasting gospel, that men should worship Him who made the heavens, and the earth, and the sea, and the fountains of waters, <661406>Revelation 14:6, , -- that is, the God of heaven in Jesus Christ, -- in opposition to all their iconolatry, f175 artolatry, hagiolatry, staurolatry, and mass abominations. This, then, must also be removed; and because, as you saw before, it is so riveted and cemented into and with all the orbs of the nations, heaven and earth, they must be shaken, and brought eijv meta>qesin, before it can be effected.
[2.] The second thing he hath to accomplish is the tremendous, total destruction of Babylon, (<19D708>Psalm 137:8,9; <234707>Isaiah 47:7-9) the man of sin, and all his adherents, that are not obedient to the heavenly call, <661804>Revelation 18:4. (<245125>Jeremiah 51:25,26; <661701>Revelation 17:1,2; <380207>Zechariah 2:7; <245106>Jeremiah 51:6) Now, as Samson, intending the destruction of the princes, lords, and residue of the Philistines, who were gathered together in their idol-temple, effected it by pulling away the pillars whereby the building was supported, whereupon the whole frame toppled to the ground; (<071628>Judges 16:28,29) so the Lord, intending the ruin of that mighty power, whose top seems to reach to heaven, will do it by pulling away the pillars and supporters of it, after which it cannot stand one moment. Now, what are the pillars of that fatal building? Are they not the powers of the world, as presently stated and framed? Pull them away, and, alas! what is Antichrist? It is the glory of the kings put upon her that makes men's eyes so dazzle on the Roman harlot. Otherwise she is but like the Egyptian deities, whose silly worshippers through many glorious portals and frontispieces were led to adore the image of an ugly ape.
Add hereunto, that in this mighty work the Lord Jesus Christ will make use of the power of the nations, the horns of them; that is, their strength, <661716>Revelation 17:16. They must hate the whore, and make her desolate and naked, and eat her flesh, and burn her with fire. Now, whether this can be accomplished or no in their present posture, is easily discernible. Doth not
324
the papal interest lie at the bottom of all, or the most ruling lines of Christendom? f176 Can that be ejected without unbottoming their own dominion? Do they not use the efficacy of the Roman jurisdiction to balance the powers of their adversaries abroad, and to awe their subjects at home? Hath not the pope a considerable strength in every one of their own bosoms? Are not the locusts of their religious orders (all sworn slaves to him) for number sufficient to make an army to fight the greatest emperor in the world? Are not most potentates tied by oath, or other compact, to maintain either the whole or some part of the old power, under the name of rites of holy church, prelates, and the like? And can any expect that such as these should take up the despised quarrel of the saints against that flourishing queen? Doubtless no such fruit will grow on these trees, before they are thoroughly shaken.
(4.) A fourth reason is, that His own people, seeing all earthly things shaken and removing, may be raised up to the laying hold of that durable kingdom that shall not be removed. (<581228>Hebrews 12:28) All carnal interests will doubtless be shaken with that of Babylon. Many of God's people are not yet weaned from the things that are seen: ( 2<470418> Corinthians 4:18) -- no sooner is one carnal form shaken out, but they are ready to cleave to another, yea, to warm themselves in the feathered nests of unclean birds. All fleshly dominion within doors, and all civil dominion that opposeth without doors, shall be shaken. Now, these things are so glued also to men's earthly possessions, the talons of the birds of prey having firmly seized on them, that they also must be shaken with them; and therefore from them also will he have us to be loosed, 2<610312> Peter 3:12,13.
And these are some of the reasons of the position laid down, which is so bottomed, so proved, as you have heard. Of the speedy accomplishment of all this I no way doubt. "I believe, and therefore I have spoken." Whether I shall see any farther perfection of this work whilst I am here below, I am no way solicitous; being assured that if I fail of it here, I shall, through the grace of him who loved us, and gave himself for us, meet with the treasures of it otherwhere. Come we to the uses.
Use 1. The rise of our first use I shall take from that of the prophet, "Who is wise, and he shall understand these things? prudent, and he shall know them? For the ways of the LORD are right, and the just shall walk in them:
325
but the transgressors shall fall therein," <281409>Hosea 14:9. Labor for this heavenly wisdom and prudence, that we may know these things, and be acquainted with the mind and will of God in the season and generation wherein we live. His way is not so in the dark, nor his footsteps in the deep, but that we may perceive what he is about.
<421254>Luke 12:54-56, our Savior gives it in as a sure testimony of the Pharisees' hypocrisy, notwithstanding all their pretences, and possession of Moses' chair, that they were wise in earthly things, and had drawn out experiences, by long observation, of what was like to come to pass as to the weather, by considering the ordinary signs of the alterations thereof; but notwithstanding that mighty effectual concurrence of signs in heaven and earth, with the accomplishment of prophecies, all pointing to the instant establishment of the kingdom of God in the coming of the Messiah, not discerning them at all, they come and cry, "If thou be the Christ, give us a sign;" when, without satisfying their sinful curiosity, heaven and earth were full of signs round about them. Men who will not receive God's signs, suppose they should be wonderful proficients in credulity might they have signs of their own fancying. The rich glutton thought that if his way of teaching might have been set up by men rising from the dead, there would have been a world of converts, -- more than were made by preaching the word of God. f177 Men suppose that if God from heaven should give in some discriminating prodigy, oh, how abundantly should they be satisfied! The truth is, the same lust and corruption that makes them disbelieve God's signs, moves them to look after signs of their own. For this very thing, then, were the Pharisees branded as hypocrites, that having wisdom in natural things, to calculate and prognosticate from necessary signs, yet in the works of the Lord, though the signs which in his wisdom he was pleased to give were plentiful round about them, they must have some of their own choosing. I pray God none such be found in our day.
1<131232> Chronicles 12:32, it is said of the men of Issachar, that they "had understanding of the times, to know what Israel ought to do." (<170113>Esther 1:13) Israel is in the dark, and knows not what to do, if the times and seasons be not discovered to them. If the mind and will of the Lord in their generation be not made out unto a people, it will be their ruin. Hence it is that the Lord encourageth us to make inquiry after these things, to find out
326
the seasons wherein he will do any great work for his people, knowing that without this we shall be altogether useless in the generation wherein we live, <234511>Isaiah 45:11, "Ask me of THINGS TO COME concerning my sons; and concerning the work of my hands COMMAND ye me." And what is this that the Lord will have his people to inquire of him about? Even the great work of the ruin of Babylon, and restoration of his church; which yet was not to be accomplished for two hundred and forty years. And this he tells you plainly in the following verses: "I have raised him up" (Cyrus) "in righteousness, and I will direct all his ways: he shall build my city, and he shall let go my captives, not for price nor reward, saith the LORD of hosts," verse 13. The Lord is earnest with his people to inquire into the season of the accomplishment of his great intendments for the good of his church, when as yet they are afar off; how much more when they are nigh at hand, even at the doors!
"Whoso is wise, and will observe these thing, even they shall understand the loving-kindness of the LORD," <19A743P> salm 107:43.
The prophet tells you (<270902>Daniel 9:2) that this was his great study, and at length he understood by books the approach of the time wherein God would deliver his church from Babylonish captivity and pollution. Now, this discovery hath two or three notable products.
(1.) It puts him upon earnest supplications for the accomplishment of their promised deliverance in the appointed season; -- wide from that atheistical frame of spirit which would have a predetermination of events and successes to eradicate all care and endeavor to serve that Providence which will produce their accomplishment. A discovery of the approach of any promised and before-fixed work of God should settle our minds to the utmost endeavor of helping the decree to bring forth.
(2.) He finds great acceptation in this his address to the Lord by supplications, for the establishing of that work which he had discovered was nigh at hand. For, --
[1.] An answer is returned him fully to his whole desire in the midst of his supplications, verse 21, "Whiles I was praying, the man Gabriel came," etc.
327
[2.] The work which he had discovered to be approaching was instantly hastened and gone in hand withal, verse 23, "At the beginning of thy supplications the commandment came forth." Oh, that God would stir up his saints, in the spirit of Daniel, to consider and understand by books the time that he hath appointed for the deliverance of his people, that, fixing their supplications for the speeding thereof, the commandment may come forth for its full accomplishment!
[3.] Having attained this, the Lord gives him fresh discoveries, -- new light of the time for the birth of the Messiah, which he thought not of, prayed not for: "Seventy weeks are determined," etc., verse 24. So delighted is the Lord with his people's diligent inquiry into his ways and walkings towards them, that thereupon he appears unto them, in the revelation of his mind, beyond all that they did expect or desire.
Now, all this have I spoken to stir you up unto that whereunto at the entrance of this use you were exhorted, -- that you would labor for that spiritual wisdom and prudence which may acquaint your hearts, at least in some measure, with the mind and will of God concerning his work in the generation wherein you live. And farther to provoke you hereunto, know that you cannot but wander, as in many other, so especially in four sinful things: --
1st, Sinful cares;
2dly, Sinful fears;
3dly, Sinful follies;
4thly, Sinful negligence.
1st. Sinful cares, -- anxious and dubious thoughts about such things as, perhaps, the Lord intends utterly to destroy, or, at least, render useless. Had it not been the greatest folly in the world for Noah and his sons, when the flood was approaching to ,sweep away the creatures from the face of the earth, to have been solicitous about flocks and herds that were speedily to be destroyed? (<010613>Genesis 6:13) Many men's thoughts at this day do even devour them about such things as, if they knew the season, would be contemptible unto them. Wouldst thou labor for honor, if thou knewest that God at this time were laboring to lay all the "honor of the earth in the
328
dust?" (<232309>Isaiah 23:9) Couldst thou set thy heart upon the increase of riches, wert thou acquainted that God intends instantly to make "silver as stones, and cedars as sycamores," ( 1<111027> Kings 10:27) -- though not for plenty, yet for value? Would men be so exceedingly solicitous about this or that form of religion, this or that power to suppress such or such a persuasion, if they knew that the Lord would suddenly fill the earth with his knowledge, as the waters cover the sea? (Habukkuk 2:14) Should our spirits sink for fear of this or that persecutor or oppressor, were it discovered unto us that in a short time nothing shall hurt or destroy in the whole mountain of the LORD? (<236525>Isaiah 65:25) Should we tremble at the force and power of this or that growing monarchy giving its power to the beast, had God revealed unto us that he is going to shake it until it be translated? Certain it is, that the root of all the sinful cares, which sometimes are ready to devour the hearts of God's people, is this unacquaintedness with the work and mind of the Lord.
2dly. Sinful fears. <422128>Luke 21:28, our Savior having told his disciples of wars, tumults, seditions, famines, earthquakes, etc., which were to come upon the earth, bids them, when they see these things, to "lift up their heads for joy." But how should this be? -- rejoice in the midst of so many evils and troubles, in the most whereof they were to have a Benjamin's mess, -- a double portion! Yea, saith our Savior, Rejoice; for I have told you before, that then it is that your deliverance and redemption draweth nigh. It is for them to shake and tremble who are in the dark, -- who know not what the Lord is doing. They may be at their wits' end who know no other end of these things; but for you who know the mind of the Lord, what he intendeth and will effect by these things, cast off all sinful fears, and rejoice in him who cometh.
Amongst us in these days new troubles arise, -- wars, and rumors of wars, appearances of famine, invasions, conspiracies, revolts, treacheries, sword, blood. Oh, how do men's faces wax pale, and their hearts die within them! Sometimes, with David, they could fly to the Philistines, and wind up their interest with them whom God will destroy. Every new appearance of danger shuffles them off from all their comforts, all their confidence. Hence poor souls are put upon doubling and shifting in the ways of God, in such a frame as God exceedingly abhors. They know not why any mercy is given, nor to what end; and therefore are afraid to own it, lest some sudden
329
alteration should follow, and make it too hot for them to hold it; and all this because they know not the mind of the Lord, nor the judgment of their God. Were they but acquainted with it, so far as it is evidently revealed, they would quickly see all things working together to the appointed end.
3dly. Sinful follies. Toil and labor in vain is, of all follies, the greatest folly; -- like the Jews under Julian, building of their temple in the day, God casting it to the ground in the night. When a man labors, toils, wearies and spends himself for the accomplishing of that which shall never come to pass, and that which, if he would but inquire, he might know shall never come to pass, he cannot well want the livery of a brutish man. How many poor creatures that think themselves wiser than those of Teman, and Dedan, and all the children of the east, do spend and consume their days and time in such ways as this, laboring night and day to set up what God will pull down, and what he hath said shall fall! "Come on, let us deal wisely," saith Pharaoh to his Egyptians, <020110>Exodus 1:10, to root out and destroy these Israelites. Poor fool! is there any wisdom or counsel against the Most High? I could give instances plenty in these days of men laboring in the dark, not knowing what they are doing, endeavoring with all their strength to accomplish that whereof the Lord hath said, "It shall not prosper;" and all because they discern not the season.
4thly. Sinful negligence. You are no way able to do the work of God in your generation. It is the commendation of many saints of God, that they were "upright, and served the will of God in their generation." Besides the general duties of the covenant, incumbent on all the saints at all seasons, there are special works of providence which, in sundry generations, the Lord effecteth, concerning which he expects his people should know his mind, and serve him in them. Now, can a servant do his master's work if he know not his will? The Lord requireth that, in the great things which he hath to accomplish in this generation, all his should close with him. What is the reason that some stand in the market-place idle all the day? Some work for a season, and then give over; they know not how to go a step farther, but after a day, a week, a month, or year, are at a stand; -- worse than all this, some counterwork the Lord with all their strength, -- the most neglect the duty which of them is required. What is the reason of all this? They know in no measure what the Lord is doing, and what he would have them apply themselves unto. The best almost live from hand to
330
mouth, following present appearances to the great neglect of the work which the Lord would have hastened amongst us. All this comes from the same root.
But now, if all these sad and sinful consequences attend this nescience of the mind of God as to the things which he is doing in the days wherein we live, so far as he hath revealed himself and requires us to observe his walkings; by what ways and means may we come to the knowledge thereof, that we be not sinfully bewildered in our own cares, fears, and follies, but that we may follow hard after God, and be upright in our generation?
There be four things whereby we may come to have an insight into the work which the Lord will do and accomplish in our days.
(1st.) The light which he gives.
(2dly.) The previous works which he doth.
(3dly.) The expectation of his saints.
(4thly.) The fear of his adversaries.
(1st.) The light which he gives. God doth not use to set his people to work in the dark. They are the "children of light," and they are no "deeds of darkness" which they have to do. However others are blinded, they shall see; yea, he always suits their light to their labor, and gives them a clear discerning of what he is about. The Lord God doth nothing, but he reveals his secrets to his servants. The light of every age is the forerunner of the work of every age.
When Christ was to come in the flesh, John Baptist comes a little before -- a new light, a new preacher. And what doth he discover and reveal? Why, he calls them off from resting on legal ceremonies, to the doctrine of faith, repentance, and gospel ordinances; -- tells them "the kingdom of God is at hand;" -- instructs them in the knowledge of Him who was coming. To what end was all this? Only that the minds of men being enlightened by his preaching, who was a "burning and a shining lamp," they might see what the Lord was doing.
331
Every age hath its peculiar work, hath its peculiar light. Now what is the light which God manifestly gives in our days? Surely not new doctrines, as some pretend -- (indeed old errors, and long since exploded fancies). Plainly, the peculiar light of this generation is that discovery which the Lord hath made to his people of the mystery of civil and ecclesiastical tyranny. The opening, unravelling, and revealing the Antichristian interest, interwoven and coupled together, in civil and spiritual things, into a state opposite to the kingdom of the Lord Jesus, is the great discovery of these days. Who almost is there amongst us now who doth not evidently see, that for many generations the western nations have been juggled into spiritual and civil slavery by the legerdemain of the whore, and the potentates of the earth made drunk with the cup of her abominations? -- how the whole earth hath been rolled in confusion, and the saints hurried out of the world, to give way to their combined interest? Hath not God unveiled that harlot, made her naked, and discovered her abominable filthiness? Is it not evident to him that hath but half an eye, that the whole present constitution of the government of the nations is so cemented with antichristian mortar, from the very top to the bottom, that without a thorough shaking they cannot be cleansed? This, then, plainly discovers that the work which the Lord is doing relates to the untwining of this close combination against himself and the kingdom of his dear Son; and he will not leave until he have done it. To what degree in the several nations this shaking shall proceed, I have nothing to determine in particular, the Scripture having not expressed it. This only is certain, it shall not stop, nor receive its period, before the interest of Antichristianity be wholly separated from the power of those nations.
(2dly.) The previous works he doth. How many of these doth our Savior give as signs of the destruction of Jerusalem, -- and so, consequently, of propagating the gospel more and more to the nations! <402401>Matthew 24:1; <422101>Luke 21:1. How fearful and dreadful they were in their accomplishment, Josephus the Jewish historian relateth; and how by them the Christians were forewarned, and did by them understand what the Lord was doing, Eusebius and others declare. "When," saith he, "you shall see the abomination of desolation" (the Roman eagles and ensigns) "standing in the holy place," <402415>Matthew 24:15, -- or "Jerusalem compassed with armies,"
332
as <422120>Luke 21:20, -- then know by that, that "the end thereof is come, and your deliverance at hand."
The works of God are to be sought out of them that have pleasure in them. They are vocal-speaking works; the mind of God is in them. They may be heard, read, and understood: the "rod may be heard, and who hath appointed it." Now, generally, he begins with lesser works, to point out to the sons of men what he is about to accomplish. By these may his will be known, that he may be met in righteousness.
Now, what, I pray, are the works that the Lord is bringing forth upon the earth? what is he doing in our own and the neighboring nations? Show me the potentate upon the earth that hath a peaceable molehill to build himself a habitation upon. Are not all the controversies, or the most of them, that at this day are disputed in letters of blood among the nations, somewhat of a distinct constitution from those formerly under debate? -- those tending merely to the power and splendor of single persons, these to the interest of the many. Is not the hand of the Lord in all this? Are not the shaking of these heavens of the nations from him? Is not the voice of Christ in the midst of all this tumult? And is not the genuine tendence of these things open and visible unto all? What speedy issue all this will be driven to, I know not; -- so much is to be done as requires a long space. Though a tower may be pulled down faster than it was set up, yet that which hath been building a thousand years is not like to go down in a thousand days.
(3dly.) The expectation of the saints is another thing from whence a discovery of the will of God and the work of our generation may be concluded. The secret ways of God's communicating his mind unto his saints, by a fresh favor of accomplishing prophecies and strong workings of the Spirit of supplications, I cannot now insist upon. This I know, they shall not be "led into temptation," but kept from the hour thereof, when it comes upon the whole earth. When God raiseth up the expectation of his people to any thing, he is not unto them as waters that fail; nay, he will assuredly fulfill the desires of the poor.
Just about the time that our Savior Christ was to be born of a woman, how were all that waited for salvation in Israel raised up to a high expectation of the kingdom of God! -- such as that people never had before, and assuredly shall never have again; (<420315>Luke 3:15) yea, famous was the
333
waiting of that season through the whole Roman empire. And the Lord, whom they sought, came to his temple. Eminent was their hope, and excellent was the accomplishment.
Whether this will be made a rule to others or no, I know not: this I am assured, that, being bottomed on promises, and built up with supplications, it is a ground for them to rest upon. And here I dare appeal to all who with any diligence have inquired into the things of the kingdom of Christ, -- that have any savor upon their spirits of the accomplishment of prophecies and promises in the latter days, -- who count themselves concerned in the glory of the gospel, -- whether this thing of consuming the mystery of iniquity, and vindicating the churches of Christ into the liberties purchased for them by the Lord Jesus, by the shaking and translating all opposing heights and heavens, be not fully in their expectations. Only, the time is in the hand of God, and the rule of our actings with him is his revealed will.
(4thly.) Whether the fears of his adversaries have not their lines meeting in the same point, themselves can best determine. The whole world was more or less dreaded at the coming of Christ in the flesh. When, also, the signs of his vengeance did first appear to the Pagan world, in calling to an account for the blood of his saints, the kings and captains presently cry out, "The great day of his wrath is come, and who shall be able to stand?" <660617>Revelation 6:17.
I am not of counsel to any of the adherents to the man of sin, or any of those who have given their power unto the beast, -- I have not a key to the bosoms of the enemies of Christ, -- I am neither their interpreter nor do they allow me to speak in their behalf; yet truly, upon very many probable grounds, I am fully persuaded that, were the thoughts of their hearts disclosed, notwithstanding all their glittering shows, dreadful words, threatening expressions, you shall see them tremble, and dread this very thing, that the whole world as now established will be wrapped up in darkness, at least until that cursed interest which is set up against the Lord Jesus be fully and wholly shaken out from the heavens and earth of the nations.
And thus, without leading you about by chronologies and computations (which yet have their use, well to count a number being wisdom indeed), I
334
have a little discovered unto you some rules whereby you may come to be acquainted with the work of God in the days wherein we live, and also what that work is; which is our first use. The next shall be for direction to guide you what you ought to do, when you know what is the work of your generation.
Use 2. Be exhorted to prepare to meet the Lord, to make his way straight: and this I would press distinctly, --
(1.) As to your persons;
(2.) As to your employments.
(1.) As to your persons. Give the Lord Jesus a throne in your hearts, or it will not at all be to your advantage that he hath a throne and kingdom in the world. Perhaps you will see the plenty of it, but not taste one morsel. Take first that which comes not by observation, -- that which is within you, which is "righteousness, and peace, and joy in the Holy Ghost." Take it in its power, and you will be the better enabled to observe it coming in its glory. "Seek first this kingdom of God, and the righteousness thereof, and all these things shall be added unto you." Oh, that it were the will of God to put an end to all that pretended holiness, hypocritical humiliation, self-interested religion, that have been among us, whereby we have flattered God with our lips, whilst our hearts have been far from him! Oh, that it might be the glory of this assembly, above all the assemblies of the world, that every ruler in it might be a sincere subject in the kingdom of the Lord Jesus! Oh, that it might suffice that we have had in our parliament, and among our ministers, so much of the form and so little of the power of godliness; that we have called the world Christ, and lusts Christ, and self Christ, working indeed for them, when we pretended all for Christ! Oh, that I could nourish this one contention in your honorable assembly, that you might strive who should excel in setting up the Lord Jesus in your hearts!
You may be apt to think, that if you can carry on and compass your purposes, then all your enemies will be assuredly disappointed. Do but embrace the Lord Jesus in his kingly power in your bosoms, and "ipso facto" all your enemies are everlastingly disappointed. You are the grains which, in the sifting of the nation, have been kept from falling to the
335
ground. Are you not the residue of all the chariots of England? Oh, that in you might appear the reality of the kingdom of the Lord Jesus, which hath been so long pretended by others! -- that sound righteousness, not a pharisaical, rigid, supercilious affectation, not a careless belief and comportment, the issue of novel fancies, might be found upon your spirits! -- that you may be thought meet to rejoice with the Lord in his kingdom! Otherwise this day of the Lord which we have described, however desired and longed after, will be "darkness to you, and not light."
(2.) In reference to your great employments, whereunto the Lord hath called you. And here I shall briefly hold out unto you one or two things.
[1.] That you would seriously consider why it is that the Lord shakes the heavens and the earth of the nations, -- to what end this tendeth, and what is the cause thereof. Is it not from hence, that he may revenge their opposition to the kingdom of his dear Son? -- that he may shake out of the midst of them all that antichristian mortar wherewith, from their first chaos, they have been cemented, that so the kingdoms of the earth may become the kingdoms of the Lord Jesus? Is not the controversy of Zion pleaded with them
Are not they called to an account for the transgression of that charge given to all potentates, "Touch not mine anointed?" And what is the aim of the Lord Jesus herein, whose mighty voice shakes them? Is it not to frame and form them for the interest of his own kingdom? -- that he may fulfill the word he hath spoken to Zion, "I will make thy officers peace, and thine exactors righteousness?"
Consider, then, I pray, what you have in hand. Wait upon your King, the Lord Christ, to know his mind. If you lay any stone in the whole building that advanceth itself against his scepter, he will shake all again. Dig you never so deep, build you never so high, it shall be shaken. Nay, that there be no opposition will not suffice: -- he hath given light enough to have all things framed for his own advantage. The time is come, yea, the full time is come, that it should be so; and he expects it from you. Say not, in the first place, this or that suits the interest of England; but look what suits the interest of Christ, and assure yourselves that the true interest of any nation is wrapped up therein. More of this in the treatise annexed to my sermon of January 31. f178
336
[2.] Be encouraged under all those perplexities and troubles which you are or may be wrapped in. Lift up the hands that hang down, and let the feeble knees be strengthened: "It is but yet a little while, and he that shall come will come, and will not tarry." The more you are for Christ, the more enemies you shall be sure to have; but the Lamb shall overcome. He is come to revenge the blood of his slain upon this generation, and to free the residue from the jaws of the terrible. He is our rock, and his work is perfect. What he hath begun, faster or slower, he will surely accomplish. It is a thing of the utmost imaginable indifferency whether any of our particular persons behold these things here below or not. If otherwise, we shall for the present have "rest with him, and stand in our lot at the end of the days;" but for the work itself, "the decree is gone forth," and it shall not be recalled. Receive strength and refreshment in the Lord.
Use 3. Wonder not, when the heaven is shaken, if you see the stars fall to the ground. We had some who pretended to be church stars, that were merely fixed, to all men's view and by their own confession, in the political heavens. The first shaking of this nation shook them utterly to the ground. If others also tremble like an aspen leaf, and know not which wind to yield unto, or sail backwards and forwards by the same gale, wonder not at that neither. When men lay any other foundation than the immovable corner-stone, at one time or other, sooner or later, assuredly they will be shaken.
Use 4. Let the professing people that are amongst us look well to themselves: "The day is coming that will burn like an oven." Dross will not endure this day: we have many a hypocrite as yet to be uncased. Take heed, you that act high, if a false heart, a defiled heart be amongst you, there shall be no place for it in the mountain of the Lord's house. "The inhabitants of Zion shall be all righteous," <236021>Isaiah 60:21. Many that make a great show now upon the stage, shall be turned off with shame enough. Try and search your hearts; force not the Lord to lay you open to all. The spirit of judgment and burning will try you. Tremble, I pray; for you are entering the most purging, trying furnace that ever the Lord set up on the earth.
Use 5. Be loose from all shaken things: -- you see the clouds return after the rain, -- one storm in the neck of another. Thus it must be, until Christ
337
hath finished his whole work. "Seeing that all these things must be dissolved, what manner of persons ought we to be in all manner of holy conversation?" Let your eyes be upwards, and your hearts be upwards, and your hands be upwards, that you be not moved at the passing away of shaken things. I could here encourage you by the glorious issue of all these shakings, whose foretaste might be as marrow to your bones, though they should be appointed to consumption before the accomplishment of it; but I must close.
Use 6. See the vanity, folly, madness of such as labor to oppose the bringing in the kingdom of the Lord Jesus. Canst thou hinder the rain from descending upon the earth when it is falling? Canst thou stop the sun from rising at its appointed hour? Will the conception for thee dwell quietly in the womb beyond its month? Surely thou mayest with far more ease turn and stop the current and course of nature than obstruct the bringing in of the kingdom of Christ in righteousness and peace. Whence comes it to pass that so many nations are wasted, destroyed, spoiled, in the days wherein we live? -- that God hath taken quietness and peace from the earth? Doubtless from hence, that they will smite themselves against the "stone cut out of the mountain without hands." Shall not "the decree bring forth?" Is it not in vain to fight against the Lord? Some are angry, some troubled, some in the dark, some full of revenge; but the truth is, whether they will hear or forbear, Babylon shall fall, and all the glory of the earth be stained, and the kingdoms become the kingdoms of our Lord Jesus Christ.
338
SERMON 6.
THE
BRANCH OF THE LORD THE BEAUTY OF ZION;
OR,
THE GLORY OF THE CHURCH IN ITS RELATION UNTO CHRIST.
OPENED IN TWO SERMONS; One Preached At Berwick, The Other At Edinburgh.
339
PREFATORY NOTE.
ALL the information which can be given respecting these sermons on <235607>Isaiah 56:7, will be found in the "Life," vol. i. p. 45, and the dedication to Cromwell which is prefixed to them. The first sermon was preached at Berwick, July 21, 1650. The date of the dedication is November 26, 1650. There is no record of Owen's proceedings in Scotland. The decisive battle of Dunbar, September 3, 1650, placed Edinburgh in the hands of Cromwell. The castle for a time held out against him; and as the Presbyterian ministers who had retired to it refused to issue from it on the Sabbath to fill the pulpits in the town, there is every likelihood that Owen found constant employment in preaching the gospel. A celebrated correspondence took place between those ministers, as represented by Dundas, the commandant of the fortress, and Oliver Cromwell. The latter offered them liberty to preach in their respective churches. Not much to their credit, they declined to avail themselves of this permission, on the ground of "the personal persecution" of which they were afraid if they ventured to quit the castle. Cromwell replies with insinuations that they wished "worldly power," and made "worldly mixtures to accomplish the same," and advises them to "trust to the sword of the Spirit, which is the Word of God;" alleging, at the same time, that though they bad not listened to his public appeals," the Lord hath heard us," in the victory of Dunbar. The ministers, in their reply, and in allusion to the practices of Cromwell's officers, "regret that men of mere civil place and employment should usurp the calling and employment of the ministry, particularly in Scotland, contrary to the government and discipline therein established, -- to the maintenance whereof you are bound by the Solemn League and Covenant;" and state that they "have not so learned Christ as to hang the equity of their cause upon events." Cromwell, in a long answer, with a postscript of four queries, betraying some temper at the smart rejoinder of the clergy, complains that they make themselves "infallible expositors of the Covenant;" and winds up a reproof to them for calling such successes as that achieved at Dunbar "bare events," with the characteristic words, "The Lord pity you." In one of the postscript queries he has very manifestly the advantage, when he twits the ministers with their inconsistency in "crying down Malignants, and yet `setting up the head of them,' Charles
340
Stuart.'" It has been thought that the hand of Owen can be traced in the letters of Cromwell; and Hume speaks of them "as the best of Cromwell's wretched compositions." The improvement in the composition may be ascribed to the greater leisure which Cromwell possessed at this time, while waiting the reduction of the castle. The letters are deeply impregnated with all the strongly-marked peculiarities of Cromwell's style of thought, -- the perpetual emphasis of a resolute will, expressed in sentences "lumbering," indeed, but, like his own sword, sharp as well as heavy. Owen, we cannot but think, would have been more successful in reply to some of the statements of the ministers, and especially to the charge which they preferred against Cromwell, of suspending the equity of his cause upon his outward success. Sea Owen's answer to such an accusation in the prefatory note to the third sermon in this volume. -- ED.
341
TO HIS EXCELLENCY,
THE LORD GENERAL CROMWELL, ETC.
M Y LORD,
IT was with thoughts of peace that I embraced my call to this place in time of war. As all peace that is from God is precious to my spirit, so incomparably that between the Father and his elect, which is established and carried on in the blood and grace of Jesus Christ. The ministerial dispensation of this peace being through free grace committed even unto me also, I desire that in every place my whole may be, to declare it to the men of God's good pleasure. That this was my chief design, in answer to the call of God upon me, even to pour out a savor of the gospel upon the sons of peace in this place, I hope is manifest to the consciences of all with whom (since my coming hither) in the work of the ministry I have had to do. The enmity between God and us began on our part; -- the peace which he hath made begins and ends with himself. This is the way of God with sinners: when he might justly continue their enemy, and fight against them to their eternal ruin, he draws forth love, and beseeches them to be reconciled who have done the wrong, and them to accept of peace who cannot abide the battle. Certainly the bearing forth of this message, which is so "worthy of all acceptation," and ought to be so welcome, cannot but have sweetness enough to season all the pressures and temptations wherewith it is sometimes attended. This it hath been my desire to pursue, and that with the weapons which are not carnal. And though some may be so seasoned with the leaven of contention about carnal things, or at best the tithing of mint and cummin, as to disrelish the weightier things of the gospel, yet the great Owner of the vineyard hath not left me without a comfortable assurance that even this labor in the Lord hath not been in vain.
The following sermons, which I desire to present unto your excellency, were preached, one at Berwick, upon your first advance into Scotland, the other at Edinburgh. My willingness to serve the inheritance of Christ here, even in my absence, caused me to close with the desires that were held out to this purpose. And I do present them to your excellency, not only
342
because the rise of my call to this service, under God, was from you; but also, because in the carrying of it on I have received from you, in the weaknesses and temptations wherewith I am encompassed, that daily spiritual refreshment and support by inquiry into, and discovery of, the deep and hidden dispensations of God towards his secret ones -- which my spirit is taught to value. The carrying on of the interest of the Lord Jesus amongst his saints, in all his ways, which are truth and righteousness -- the matter pointed at in this discourse -- being the aim of your spirit in your great undertakings, it bears another respect unto you. I am not unacquainted with its meanness. yea, its coming short, in respect of use and fruit, of what the Lord hath since and by others drawn forth; but such as it is, having by Providence stepped first into the world, I wholly commend it to him for an incense who graciously "supplied the seed to the sower;" -- beseeching him that we may have joy unspeakable and glorious in the acceptance of that peace which he gives us in the Son of his love, whilst the peace whose desire in the midst of war you continually bear forth to him and to others, is by them rejected to their hurt.
Your Excellency's Most humble Servant in our dearest Lord, J. OWEN.
343
SERMON 6.
THE BRANCH OF THE LORD THE BEAUTY OF ZION: OR, THE GLORY OF THE CHURCH IN ITS
RELATION UNTO CHRIST.
"For mine house shall be called an house of prayer for all people." <235607>Isaiah 56:7.
FROM verse 3 of this chapter to verse 8, you have promises and predictions of calling in Gentiles and strangers to the church of God, notwithstanding any objections or hindrances laid in their way by ceremonial and typical constitutions, -- they being all to be removed in the cross of Christ, <490213>Ephesians 2:13-16; <510214>Colossians 2:14; -- making way for the accomplishment of that signal promise which is given in the 2d chapter of this prophecy, verses 2,3, "And it shall come to pass in the last days, that the mountain of the Lord's house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it: and many people shall go and say, Come ye, and let us go up," etc.
The words of verse 7 are a recapitulation of the whole, holding out summarily the calling of the Gentiles to the holy mount, or spiritual church of Christ; where also you have a description of the services performed by them upon their coming: "Their burnt-offerings and sacrifices shall be accepted upon mine altar;" -- answerable to that eminent prediction of the solemn worship of the called Gentiles, <390111>Malachi 1:11, "For from the rising of the sun, even unto the going down of the same, my name shall be great among the Gentiles; and in every place incense shall be offered unto my name, and a pure offering: for my name shall be great among the heathen, saith the Lord of hosts." The spiritual services of the saints of the Gentiles are in each place set forth by those ceremonial ordinances of incense, altar, and sacrifice, as were then most acceptable, from the Lord's own appointment.
344
Now, this whole promise is once again strengthened, without loss of life or beauty, and comprised in the words of the text. That which before he termed "sacrifice and burnt-offerings," here he calleth "prayer;" and those who before were "the sons of the stranger," are here "all people," -- some, many of all sorts, the whole world, all men, without distinction, the partition wall being broken down.
The thing here spoken of is God's house, described, -- First, By its appropriation unto him; it is his peculiar, -- "My house." Secondly, By its extent of receipt in respect of others; it is "for all people." Thirdly, By the employment of its inhabitants; that is, prayer, -- it "shall be called an house of prayer."
"House" here may be taken two ways.
1. Properly, as it was in the type for the material temple at Jerusalem; whereunto these words are applied by our Savior, Matthew 21:But that is no farther concerned herein, but as the spiritual holiness of the antitype could not be represented without a ceremonial holiness of the type.
2. Spiritually, for the church of Christ to be gathered to him out of all nations; the house wherein "juge sacrificium," a continual spiritual sacrifice, is to be offered to him: this is peculiarly intended.
So, then, observe, --
I. Christ's church of saints, of believers, is God's house.
II. The church of Christ under the gospel is to be gathered out of all
nations.
III. There are established ordinances and appointed worship for the
church of Christ under the gospel. It is the first that I shall speak unto.
Christ's church of saints, of believers, is God's house.
That his church is of saints and believers will appear in the issue. By the church of Christ I understand, primarily, the whole multitude of them who antecedently are chosen of his Father, and given unto him; consequently, are redeemed, called, and justified in his blood; -- the church which he loved, and gave himself for,
345
"that he might sanctify and cleanse it with the washing of water by the word; that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy, and without blemish," <490526>Ephesians 5:26,27.
And, secondarily, also every holy assembly of mount Zion, whereunto the Lord Christ is made beauty and glory, -- every particular church of his saints, inasmuch as they partake of the nature of the whole, being purchased by his blood, <442028>Acts 20:28.
That this church belongs unto God, I shall only leave evidenced under the claim whereby he here appropriates it to himself; he calls it his: "My house."
That it is his house, I shall farther demonstrate. Three things are required to the making of a house: -- first, A foundation; secondly, Materials for a superstruction; thirdly, An orderly framing of both into a useful building; -- and all these concur to the church of Christ.
First. It hath a foundation. "I have laid the foundation," saith Paul, 1<460310> Corinthians 3:10; and, "Other foundation can no man lay, save that which is laid, which is Jesus Christ," verse 11. That which Paul laid ministerially, God himself laid primarily and efficiently. "Thus saith the Lord GOD, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner-stone, a sure foundation," <232816>Isaiah 28:16. Now, this foundation is no other but the rock upon which the church is built, <401618>Matthew 16:18, which makes it impregnable to the gates of hell, communicating strength and permanency continually to every part of the building.
Secondly. A foundation only will not make a house, -- there must also be materials for a superstruction. Those you have, 1<600205> Peter 2:5. "Ye are," saith he, "lively stones." All God's elect are stones, in due time to be hewed and fitted for this building.
Thirdly. Materials themselves will not serve: they must be fitly framed, and wisely disposed, or they will be a heap, not a house. This, then, is not wanting. Yet
"are built upon the foundation of the apostles and prophets, Jesus Christ himself being the chief cornerstone; in whom all the building,
346
fitly framed together, groweth unto an holy temple in the Lord: in whom ye also are builded together for an habitation of God through the Spirit," <490220>Ephesians 2:20-22.
There is much spiritual and heavenly architecture in these three verses. I shall only touch on some particulars.
1. The foundation of this house, this temple, is laid; and that is Jesus Christ: "Other foundation can no man lay." He is here called "The chief corner-stone," and, "The foundation of the apostles and prophets." It is not, which they were, but which they laid. It is "genitivus efficientis," not "material," that expression holds out, -- the persons working, not the thing wrought.
2. The materials of this building, -- elect, believers; said in the former verse to be "fellow-citizens with the saints, and of the household of God." They alone are built on Christ, and thereby have union with him: not one dead, rotten stone in all this building, as shall be declared.
3. The architects or builders are of two sorts.
(1.) Principal: "The Spirit;" -- we are "framed for an habitation of God by the Spirit;" he is the principal workman in this fabric, -- without him is not one stone laid therein.
(2.) Secondary and instrumental: "The apostles and prophets." And this they were two ways.
[1.] Personally, in their several generations; -- this was their work, their labor, to lay the foundation and carry on the building of this house.
[2.] Doctrinally; so they labor in it to this very day; -- their doctrine in the Scripture holds out the only foundation, and the only way of building thereon.
4. The manner of the building: it is "fitly framed together," sunarmologoumen> h, closely jointed and knit in together, sweetly closed together with Christ,
"the head, from which all the body by joints and bands having nourishment ministered, and knit together, increaseth with the increase of God," <510219>Colossians 2:19.
347
5. What kind of a house it is. It receiveth here a twofold title, "An holy temple," and "An habitation," or tabernacle; because of its allusion to both those holy places of the worship of God, fulfilling the types of them both. Hence it is most evident that this church of Christ is a house, and being appropriated unto God, God's house. To make this the more evident, I shall do these two things: --
(1.) Show you what are the chief properties of this house.
(2.) Declare what is the relation wherein Jesus Christ stands to this house, having called it all along the church of Christ.
(1.) For the properties, or chief qualities of this house, they are three: --
[1.] It is a living house;
[2.] It is strong;
[3.] It is glorious.
[1.] It is a living house:
"To whom coming, as unto a living stone, ye also, as living stones, are built up a spiritual house," 1<600204> Peter 2:4, 5.
Christ, the foundation, is a living stone, and they that are built upon him are living stones. Hence they are said to grow together into a house. Growth is a sign of life, growing from an inward principle. Such as the growth of any thing is, such is its life. The growth of this house is spiritual, so therefore also is its life; -- it lives with a spiritual life, a life whose fullness is in its foundation. He hath "life in himself," <430526>John 5:26, and they from him: "I am crucified with Christ, nevertheless I live," <480220>Galatians 2:20; yea, it is himself in them, -- "yet not I, but Christ liveth in me." It is true, those stones are dead in the rock as well as others; "by nature children of wrath as well as they," <490203>Ephesians 2:3; being "dead in trespasses and sins," verse 1. He who hews them out gives them life; -- he quickens them when dead in trespasses and sins. There is not one rotten, dead stone in all this building. However some such may, by the advantage of their outward appearance, crowd in, yet they are not of the house itself.
[2.] It is a strong house: "The gates of hell cannot prevail against it," <401618>Matthew 16:18. Though the rain descend, and the floods come, and the
348
winds blow upon this house, yet it will not fall, because it is founded on a rock, <400725>Matthew 7:25. We were all once a house built upon Adam; and when the wind came, and beat upon us, we fell; and the fall of that house was very great. He in his best estate was found to be but sand; now we are built upon a rock that will abide all trials: -- the waves may make a noise, and dash themselves against him, but it will be to their own ruin.
But you will say, May not weak and inconsistent materials be built upon a rock, which yet may have never the more strength for their foundation?
It is not so here, for the whole building is framed together in the foundation, <490222>Ephesians 2:22; not only on it, but also in it, and so not to be prevailed against, unless the rock itself be overthrown. And it is a living rock that this house is built on, -- a rock continually communicating strength unto every stone in the building, that it may be enabled to abide in him. I should proceed too far, should I go to declare the mighty defense and fortification of this house; -- what hath been spoken from the foundation is enough to demonstrate it to be a strong house.
[3.] It is a glorious house, and that in a threefold respect.
1st. It is glorious in respect of inward glory, brought unto it of God in the face of Jesus Christ, being beautiful through the comeliness that he puts upon it. Hence Christ speaking of it says, "How fair art thou, O love, for delights!" <220706>Song of Solomon 7:6; and, "Thou art all fair, my love; there is no spot in thee," chap. <220407>4:7. And how, I pray, comes that about? Why, Christ washeth it in his own blood, that it might be wholly "a glorious church," <490526>Ephesians 5:26,27. And farther, he being "The branch of the Lord and fruit of the earth," is made beauty and glory, excellency and comeliness, thereunto, <230402>Isaiah 4:2.
It hath the beauty and glory of justification, which doth not only take away all filthy garments, causing iniquity to pass away, but also gives fair "change of raiment," <380304>Zechariah 3:4,5, even the "garments of salvation," and the "robe of righteousness," <236110>Isaiah 61:10. And then it hath the glory and beauty of sanctification; whence "the King's daughter is all glorious within," <194513>Psalm 45:13. The comeliness and beauty that is in a sanctified soul is above all the glory of the world. This house is all overlaid with gold within; Christ is unto it "a head of gold," <220511>Song of Solomon 5:11. His
349
house is not like Nebuchadnezzar's image, that the head should be of gold, and the members some of them of clay; -- they all partake of his nature, and are very glorious therein.
2dly. In respect of its outward structure, which it eminently hath in all the peculiar assemblies thereof:
"O thou afflicted, and tossed with tempest, and not comforted! behold, I will lay thy stones with fair colors, and thy foundations with sapphires. I will make thy windows of agates and carbuncles, and all thy borders of pleasant stones," <235411>Isaiah 54:11,12.
So, also, where it is called the new Jerusalem, -- a city, from its laws and polity, this "city" is said to be of "pure gold," -- not dross and mire, --
"the building of the wall of jasper, and the foundations of the wall garnished with all manner of precious stones," <662118>Revelation 21:18,19.
This is that which the psalmist calls. "The beauty of holiness," <19B003>Psalm 110:3. The glory of the ordinances of the gospel is their vigor and purity. There is nothing so glorious as our King on his throne, Christ in his court, this house reigning in the administration of his ordinances: -- the
"all his garments smell of myrrh, aloes, and cassia, out of the ivory palaces whereby they have made him glad. Kings' daughters are among his honorable women: upon his right hand doth stand the queen in gold of Ophir," <194508>Psalm 45:8,9.
His goings are seen, the goings of our God and King in the sanctuary, <196824>Psalm 68:24,25, etc. The apostle exalteth the glory of gospel administrations exceedingly above the old tabernacle and temple worship, -- which yet was exceeding pompous and glorious.
"If," saith he, "the ministration of death, written and engraven in stones, was glorious, so that the children of Israel could not steadfastly behold the face of Moses for the glory of his countenance; which glory was to be done away: how shall not the ministration of the Spirit be rather glorious? For if the ministration of condemnation be glory, much more doth the ministration of righteousness exceed in glory. For even that which was made
350
glorious had no glory in this respect, by reason of the glory that excelleth. For if that which was done away was glorious, much more that which remaineth is glorious," 2<470307> Corinthians 3:7-11.
Let men think as meanly as they please of the spiritual service of God amongst his people, all glory that ever yet appeared in the world was but a bubble to it, -- all that God ever instituted before came exceeding short of it. He delights in it who beholds the proud afar off
3dly. It is glorious in respect of the exaltation it hath above and the triumph over all its opposers. To see a house, a palace, hung round about with ensigns, spoils, and banners taken from the enemies that have come against it, is a glorious thing: -- thus is this house of God decked: "Kings of armies did flee apace, and she that tarried at home divided the spoil," <196812>Psalm 68:12. "She that tarries at home," the mother of the family, the church of God, she "hath all the spoils." The Lord hath affirmed, that not only every one that opposeth, but all that do not serve this house, shall be utterly destroyed, <236012>Isaiah 60:12. There you have the spoil of Pharaoh, and all his host, gathered on the shore of the Red sea, and dedicated in this house, Exodus 15. There you have the robes of Nebuchadnezzar, reserved when himself was turned into a beast, <270401>Daniel 4:1. There you have the imperial ornaments of Diocletian and his companion, casting aside their dominion for very madness that they could not prevail against this house. There is the blood of Julian, kept for a monument of vengeance against apostates. There you have the rochets of the prelates of this land, hung up of late, with other garments of their adherents, rolled in blood. There is a place reserved for the remaining spoils of the great whore, when she shall be burned, and made naked, and desolate, Revelation 11. Never any rose, or shall arise, against this house, and go forth unto final prosperity. Let the men of the world take heed how they burden themselves with the foundation-stone of this house; -- it will assuredly break them all in pieces.
Thus have I given you a glimpse of this house, with the chief properties of it, which as God assumes as his own, so also peculiarly it belongs unto the Lord Christ; yea, what relation it stands in unto him, or rather he unto it, is the main thing I intend.
(2.) Jesus Christ stands in a twofold relation unto this house: --
351
[1.] In respect of its fabric and building;
[2.] In respect of its state and condition.
[1.] In the first regard, Christ relates to this house in a fourfold respect; -- as,
1st. Its foundation;
2dly. Its ark;
3dly. Its altar;
4thly. Its candlestick.
I shall pass through these, God assisting, in order, and begin with what was first laid down, -- his relation to this house, as, --
1st. The foundation of it. This was in part declared before. He is the stone which the builders rejected, but made of the Lord the head of the corner, <19B822>Psalm 118:22. He is the lowest in the bottom, to bear up the weight of the building; and the highest in the corner, to couple the whole together. "Other foundation can no man lay but that which is laid, which is Jesus Christ," 1<460311> Corinthians 3:11. He is the rock on which he builds his church, <401618>Matthew 16:18.
Now there are three things required to a foundation, all which are eminently seen in the Lord Christ, in reference to this house.
(1st.) That it be first laid in the building. It were a course exceeding preposterous, first to build a house, and then to lay the foundation. Jesus Christ is the first that is laid in this holy fabric, and that in a fourfold respect.
[1st.] He is the first in respect of God's eternal purpose. The Lord purposed that "he should have the pre-eminence" in this as well as in all other things, <510118>Colossians 1:18. He is in that respect "the first-born among many brethren," <450829>Romans 8:29, the residue of this house being predestinated to be made conformable unto him. "He is before all things: by him all things" -- that is, all spiritual things, all the things of this house -- "consist: he is the head of the body, the church." This I mean, God purposed that Christ should be the bottom and foundation of this whole
352
building, -- that it should be all laid on him. I do not mean that God first intended Christ for a foundation, and then his elect for building (the order of intention and execution is, as to first and last, inverted by all agents); but this I say, God purposing to build his elect into a holy temple, purposed that Jesus Christ should be the foundation.
[2dly.] In respect of outward manifestation. God first manifests and declares him, before he laid one stone in this building. <010315>Genesis 3:15, The seed, saith he, of the woman shall bruise the serpent's head: -- in that was laid the first stone of this building. Then was the "Lamb slain," ajpo< katazolhv~ kos> mou, <661308>Revelation 13:8, presently "after the foundation of the world:" and thence is grace in him said to be given to the elect, pro< cron> wn aiwj niw> n, <560102>Titus 1:2, "many ages ago."
[3dly.] Because, in order of nature, Christ must be first laid in the heart of every individual stone before they are laid up in this building. If Christ be not in men, they are ajdok> imoi, 2<471307> Corinthians 13:7, -- altogether useless for this building. Try them never so often, they must at last be rejected and laid aside.
[4thly.] In respect of every particular assembly and little sanctuary of mount Zion. If he be not first laid in the midst of such assemblies, they will prove to be pinnacles of Babel, not towers of Zion. This, therefore, was the way of the saints of old, first to give up themselves to the Lord Christ, and then to one another, by the will of God, 2<470805> Corinthians 8:5.
In these respects Christ the foundation is first laid in this spiritual building, -- which is the first property of a foundation.
(2dly.) A foundation must be hidden and out of sight unto all those that outwardly look upon the house. They cannot perceive it, though every part of the house doth rest upon it. And this hath occasioned many mistakes in the world. An unwise man coming to a great house, seeing the antics and pictures [figures?] stand crouching under the windows and sides of the house, may haply think that they bear up the weight of the house, when indeed they are for the most part pargeted posts. They bear not the house, -- the house bears them. By their bowing, and outward appearance, the man thinks the burden is on them, and supposes that it would be an easy thing, at any time, by taking them away, to demolish the house itself.
353
But when he sets himself to work, he finds these things of no value; there is a foundation in the bottom, which bears up the whole, that he thought not of: -- against that he may waste himself, until he be broken in pieces. Men looking upon the church, do find that it is a fair fabric indeed, but cannot imagine how it should stand. A few supporters it seemeth to have in the world, like crouching antics under the windows, that make some show of under-propping it: -- here you have a magistrate, there an army, or so. Think the men of the world, "Can we but remove these props, the whole would quickly topple to the ground." Yea, so foolish have I been myself, and so void of understanding before the Lord, as to take a view of some goodly appearing props of this building, and to think, How shall the house be preserved if these should be removed? -- they looked unto me like the mariners in Paul's ship, without whose abode therein they could not be saved, -- when, lo! suddenly some have been manifested to be pargeted posts, and the very best to be held up by the house, and not to hold it up. On this account the men of the world think it no great matter to demolish the spiritual church of Christ to the ground: -- they encourage one another to the work, never thinking of the foundation that lies hidden, against which they dash themselves all to pieces. I say, then, Christ, as the foundation of this house, is hidden to the men of the world, -- they see it not, they believe it not. There is nothing more remote from their apprehension than that Christ should be at the bottom of them and their ways, whom they so much despise.
(3dly.) The foundation is that which bears up the whole weight of the building. What part of the house soever is not directly poised upon it hath no strength at all. Take a goodly stone, hew it, square it, make it every way fit for your fabric, so that it may seem to be the best of all your materials; yet if you do not lay it upon the foundation, answerable to that which may give it a solid basis, and bear up the weight and poise thereof, it will be useless, cumbersome, and quickly fall to the ground.
Let a mart be hewed and squared by the word and ordinances into outward conformity never so exactly, that he seems one of the most beautiful saints in the world; yet if he be not laid rightly by faith upon the foundation, to derive from thence strength, supportment, and vigor, he will quickly fall to the ground. What, then, will become of their building who heap up all sorts of rubbish to make a house for the, Lord?
354
2dly. Christ is the ark of this house. The ark in the tabernacle, and afterward in the temple, was the most holy thing in the most holy place. There was nothing in it but the two tables of stone written with the finger of God; -- before it was Aaron's rod that budded, with a pot full of manna; -- over it was the propitiatory, or mercy-seat, being a plate of gold as long and as broad as the ark, covering it, being shadowed with the cherubims of glory. Now all this glorious fabric did signify, that unless-the law with its condemning power were hid in the ark, and covered with the mercy-seat, no person could stand before the Lord. Besides, the law was the old covenant of works, and being renewed unto them chiefly to be subservient to the gospel, and partly, with its appurtenances mad carnal administration, to be the tenure of the Israelites' holding the land of Canaan, and this being in the ark, it was said to contain the covenant, and is frequently called "The ark of the covenant." Jesus Christ is the ark of this spiritual house. When the temple was opened in heaven, there was seen in the temple the ark of God's testament, <661119>Revelation 11:19, -- Jesus Christ, made conspicuous to all, who lay much hid under the old testament, <450325>Romans 3:25. God is said to set forth Christ to be iJlasthr> ion, "a propitiation," or mercy-seat; for by that very term is the mercy-seat expressed, <580905>Hebrews 9:5. He is, then, the ark and the mercyseat covering it. He, then, doth these two things: --
(1st.) In behalf of this house, and every stone thereof, he hides the law with its condemning power, that nothing from thence shall be laid to their charge. If a man have a suit to be tried in any court, and a powerful friend engage himself that the only evidence which is against him shall not be produced, will it not give him encouragement to proceed? In that great and tremendous trial which is to be above, there is but one principal evidence against us, which gives life to all others; which if it be removed all the rest must fail: -- this is the law. Christ, as the ark and mercy-seat, hides this law; -- it shall not (I speak in respect to this house) be produced at the day of trial. Will not this be a great encouragement to them to appear at the throne of God? Christ hides the law, as being "the end" of it, <451004>Romans 10:4, "that the righteousness thereof might be fulfilled in us," <450804>Romans 8:4. He hath so far answered all that the law required, that none from thence can "lay anything to the charge of God's elect," <450833>Romans 8:33,34.
355
Let not poor sinners fear, it will not be with them as with Uzzah: -- he touched the ark and died; touch this ark, and live forever. And, --
(2dly.) He is the ark of this house, as containing in himself the new covenant; it is made with him originally, established in him irreversibly, -- made out through him in all the grace of it faithfully.
3dly. He is the altar of this house. There were two altars in the old tabernacle and temple, -- an altar for sacrifice and an altar for incense, <022701>Exodus 27:1, and <023001>30:1. The first was the great brazen altar that stood without the holy place, whereon the burnt-offerings and all sacrifices of blood for remission were offered. The other less, made of shittim-wood, all overlaid with pure gold, and a crown of beaten gold upon it, on which they were to burn pure incense unto the Lord always. And they were both most holy, sanctifying the gifts with legal sanctification that were offered on them, <402319>Matthew 23:19. Now, both these doth our Savior supply in this house. He is the great altar of sacrifice, the altar of offerings for expiation and atonement: "We have an altar, whereof they have no right to eat who serve the tabernacle," <581310>Hebrews 13:10; that is, even He who sanctified the people with his own blood, and suffered without the gate, verse 11. The good-will and soul of Christ offering up himself, through the eternal Spirit, a pure oblation and sacrifice, by one offering to perfect for ever them that are sanctified, is all our altar. He is also the golden altar of incense. Incense is prayer, <19E102>Psalm 141:2, "Let my prayer come before thee as incense." Jesus Christ is the golden altar whereon that incense is offered, <660803>Revelation 8:3,4, even that altar which is always before God, <660913>Revelation 9:13. As by being the former he makes our persons accepted, so by the latter he makes our duties accepted. And all the living stones of this house are priests to offer sacrifice on these altars. By him, as priests, they have approximation to the holy place; -- there they have a share and participation in all the sacrifices that are offered upon or by him.
4th. He is the candlestick of this house. The making, fashioning, and use of the candlestick in the holy place of the tabernacle, you have, <022531>Exodus 25:31, etc. It was one of the most glorious utensils of that frame, made of pure and beaten gold, with much variety of works, -- knops, flowers, and lamps. The use of it was, to bear out light for all the worship of God in that most holy place. The tabernacle was made close, without any
356
window. It was not to receive light from without; it had all its own light from within. It is true, this candlestick, with its seven lamps, did secondarily represent the churches of Christ, which hold out his light among themselves and unto others, <660120>Revelation 1:20, "The seven candlesticks thou sawest are the seven churches." Therefore Solomon made "ten candlesticks of pure gold," 1<110749> Kings 7:49, to set out yet farther the increase and multiplying of the churches of God. Upon this account, also, the two witnesses are said to be "two candlesticks," <661104>Revelation 11:4, and "the two anointed ones that stand before the God of the whole earth," <380403>Zechariah 4:3, whence that in the Revelation is taken. There is mention, indeed, of two anointed ones, but of one candlestick; -- the Holy Ghost plainly intimating, that though the churches and witnesses of Christ are also candlesticks in a second sense, yet there is one eminent candlestick, which hath light originally in itself, which also it communicates unto all others. And this is that which is mentioned in <380401>Zechariah 4:1, which hath the "two olive-trees," or the two anointed churches of Jews and Gentiles, standing by it, receiving light from it to communicate to others: they empty the golden oil out of themselves which they receive from the candlestick. For this candlestick hath "seven lamps," verse 2; which lamps, that burn before the throne, are the "seven Spirits of God," <660405>Revelation 4:5, -- seven Spirits, that is, the perfection and completeness of the Spirit of God in all his graces and operations. Now, who hath these seven Spirits? Even he who received not the Spirit "by measure," <430334>John 3:34, being the "stone" upon which are the "seven eyes," <380309>Zechariah 3:9. He alone, then, is this candlestick, and all the light which this house hath it is from him.
There are two ways whereby Jesus Christ make., out light to this house: --
(1st.) By way of doctrinal revelation;
(2dly.) Of real communication.
(1st.) He alone discovers light to all the stones of this building:
"No man hath seen God at any time; the only begotten Son, which is in the bosom of the Father, he hath declared him," <430118>John 1:18.
357
No saving discovery of God, of his nature, his will, his love, but what is by Christ. The moon and stars give light; but it is only what they receive from the sun. The prophets and apostles held out light; but it was all received from him. They spake by the Spirit of Christ that was in them.
"I have received of the Lord that which also I delivered unto you," 1<461123> Corinthians 11:23.
The same apostle curses every one that shall bring in any other light into this house, be they angels or men, <480108>Galatians 1:8,9. Christ alone fully knows the mind of God, as being always "in the bosom of the Father," <430118>John 1:18; yea, he knows it to the uttermost, being one with his Father, <431030>John 10:30. And he is willing to reveal it; for even "for this end came he into the world, that he might bear witness to the truth." And he had ability enough to do it, for "in him were hid all the treasures of wisdom and knowledge," <510203>Colossians 2:3. He alone is the author of all light to this his holy habitation. Many attempts have been to set up light in this house, and not from Christ. Some would kindle their traditions, for the doctrine of this house; some their prudentials, for the government of it; some their ceremonials, for the worship of it; -- all candles in the sun. Shall men think to compass themselves with sparks, and walk in the light of the fire which themselves have kindled, in the face of the Sun of righteousness? Shall not such men lie down in sorrow? Beloved, take heed of such "ignes fatui," -- foolish, misguiding fires.
(2dly.) By way of real communication. He is" the true Light, which lighteth every man," <430109>John 1:9. Every one that hath any spiritual light really communicated to him hath it from Christ. It is part of his work to "recover sight to the blind," <420418>Luke 4:18. And therefore he adviseth the church of Laodicea to come to him for eye-salve, that she might see, <660318>Revelation 3:18. At his coming, Zion shines forth, Isaiah 60:l; because his light ariseth upon her, verse 2. The former doctrinal teaching of itself will not suffice: that light may shine in darkness, and the darkness not comprehend it, <430105>John 1:5. All the light the sun can give will not make a blind man see: there must be a visive faculty within as well as light without. The stones of this building are by nature all blind, -- yea, darkened, -- yea, darkness itself. If the Lord Christ do not, by the mighty efficacy of his Spirit, create a visive power within them, as well as reveal
358
the will of his Father to them, they will never spiritually discern the things of God. The natural man discerneth not the things of God, nor indeed can do, 1<460214> Corinthians 2:14. It is true, men, by the help of common gifts, with the use of the former doctrinal revelation, may attain to such a knowledge of the mind of God as may, in a sense, be called illumination, <580604>Hebrews 6:4. Far may they go, much may they do, by this light: -- they may teach others, and be cast away themselves;-they may dispute for truth, yea, die for truth, and all this while have but the first, common anointing, -- see nothing clearly, but men walking like trees. A spiritual insight into the mind of God is not to be obtained without an almighty act of the Spirit of Christ, creating a new power of life and light upon the soul. Some, indeed, think that they have this seeing power in themselves. Do but show them outwardly what is to be seen, and let them alone for the discerning of it. Well, then, let them alone; if ever they are stones of this living house, I am deceived. Thou that art so, know whence is all thy light; and if thou art any thing in the dark, draw nigh to the candlestick from whence all light is. Thence must thy light come, yea, and thence it shall come; the secrets of the Lord shall make their abode with thee.
And this is the fourfold relation wherein the Lord Christ stands unto this house, as it is a spiritual building.
[2.] In respect of state and condition, Jesus Christ stands in a fivefold relation to this house, -- viz.,
1st, As the owner;
2dly, The builder;
3dly, The watchman or keeper;
4thly, The inhabiter;
5thly, The avenger: each of which I shall unfold in order.
1st. He is the owner of it. He calls it his: "Upon this rock will I build my church," <401618>Matthew 16:18.
"Moses verily was faithful in all his house, as a servant; but Christ as a Son over his own house, whose house are we," <580305>Hebrews 3:5, 6.
359
And that you may see that he doth not own it as his without good right and title, know that in the great economy of grace Jesus Christ hath a threefold right and title to this house.
(1st.) Of inheritance. He is by his Father "appointed heir of all things," <580103>Hebrews 1:3. By inheritance he obtains this excellent name, to be Lord of this house. God sends him to the vineyard as the heir, after his servants were refused. And he hath an engagement from his Father, that he shall enjoy his whole inheritance upon demand, <190208>Psalm 2:8. For the Father appointed,
"in the fullness of times, to gather together all things in Christ, both which are in heaven, and which are on earth, even in him," <490110>Ephesians 1:10.
So that as Christ is "the first-begotten" of the Father, <580106>Hebrews 1:6, and "the first-born of every creature," <510115>Colossians 1:15, the right of heirship is his. But this will not do; for, --
(2dly.) When he should come to take possession of this house, he finds that it is mortgaged, and that a great debt lies upon it; which he must pay to the uttermost farthing, if he ever intend to have it. To the former title there must also be added a right of purchase. He must purchase this house, and pay a great price for it. And what is this price? what is required of him? No less than his dearest blood, <442028>Acts 20:28. Yea, he must make his soul an offering for sin, and charge himself with the whole debt; -- all the curse and punishment which this house had in part actually contracted upon itself, and wholly deserved. He must put his shoulders under the burden due to it, and his back to the stripes prepared for it. A hard task! But Jesus Christ being the heir, the right of redemption belonged unto him. It was not for his honor that it should lie unredeemed. Full well he knew that if he did it not, the whole creation was too beggarly to make this purchase. It is true, that nature of ours -- which he assumed to pay that by, which he never took -- was startled for a while, and would have deprecated this grievous price, crying out, "If it be possible, let this cup pass from me ;" but he recollects himself, and says, "I am content to do thy will, O God:" and so, through the eternal Spirit, he offered himself up unto God for a ransom. He likes the house, and will have it to dwell in, whatever it cost him. "Here," saith he, "shall be my habitation, and my
360
dwelling for ever," <19D201>Psalm 132:1. "Know ye not," saith the apostle, "that ye are the temple of the Spirit of Christ?" Well, and how come we so to be? "Ye are bought with a price," 1<460619> Corinthians 6:19. They who affirm that he also purchased the unclean sties of the devil, wot not what they say.
(3dly.) Unto purchase he must also add conquest. An unjust usurper had taken possession of this house, and kept it in bondage; -- Satan had seized on it, and brought it, through the wrath of God, under his power. He, then, must be conquered, that the Lord Christ may have complete possession of his own house.
"For this purpose," then, "was the Son of God manifested, that he might destroy the works of the devil," 1<620308> John 3:8.
And how doth he do it? He overpowers him and destroys him, in that
"through death he destroyed him that had the power of death; that is, the devil," <580214>Hebrews 2:14.
And he spoiled him, having overcome him. He bound the strong man, and then spoiled his goods, <401229>Matthew 12:29. All that darkness, unbelief, sin, and hardness, that he had stuffed this house withal, Christ spoils and scatters them all away. And to make his conquest complete, he triumphs over his enemy, and, like a mighty conqueror, makes an open show of him, to his everlasting shame, <510215>Colossians 2:15, "Having spoiled principalities and powers, he made a show of them openly, triumphing over them in his cross;" and by this means strengthens his title to his inheritance.
I might also farther insist on the donation of his Father, and the actual possession he takes of it by his Spirit; but these are sufficient to prove this house to be Christ's. I shall take some observations hence.
Observation 1. f179 Is this the house of Christ? is he the owner of it? -- Let men take heed how they spoil it for themselves. The psalmist makes this a great argument in his pleading against opposers, that they came into the Lord's "inheritance," <197901>Psalm 79:1. The title of Christ's purchase was not then so clearly known as that of his inheritance; and therefore they of old pleaded chiefly by that title. Now he hath proclaimed to all, his other titles also, -- the whole right he has to this
361
house, -- to his saint, Who, then, shall meddle with it, and go free? Amongst men, every one with all his might will defend his own possession; and shall we think that the Lord Christ will suffer his to be spoiled at an easy rate? Shall not men pay dear for their encroachment? How hath he in our days frustrated all attempts for the persecution of his! "Touch not," saith he, "mine anointed." Men may upon various pretences claim this privilege to such a land, nation, or faction; it will in the end appear to be theirs, and only theirs, who are living stones of this house. Dogs may scramble for their bread, but shall not enjoy it. It is Christ in this house that will make every stone of it a burdensome stone. He hath done it that men may learn mh< zeomacei~n. Do not think it will excuse thee to say thou wast mistaken.
Observation 2. Is Christ the owner of this house? -- Let the order and disposal of it be left to himself. Men are apt to be tampering with his house and household. They will be so kind and careful as to lay out their wisdom and prudence about it; -- Thus and thus shall it be; these are parts and members of it. Christ is exceeding jealous of his honor in this particular. He cannot bear it, that men pretending to his glory should think him so wanting in love or wisdom towards his own, as not exactly to dispose of all things that concern the regimen thereof. Men would not be so dealt withal in their own houses as they deal with Christ in his. We have all wisdom enough (as we suppose) to order our own houses; -- only the wisdom and love of the Father leaves his to the discretion of others, These thoughts are not from above.
Observation 3. Hath Christ taken his own house to himself upon so many titles? -- Let not men put those building on him for his which are not so, which he holds not by these titles. Go to a man that dwells in a stately palace of his own, show him a hog-sty, tell him, "This is your house; here you dwell; this is yours:" -- can you put a greater indignity on him? "No," says the man; "that is not mine; I dwell in yonder sumptuous palace." And shall we deal thus with the Lord Jesus? He hath bought and adorned his own house: -- a glorious house it is. If now men shall hold out to him a sty of swine, a den of unclean beasts, a ruinous heap, whereof the far greatest part are dead stones, and tell him, this is his church, his house, -- will it not exceedingly
362
provoke him? will he bear such a reproach? Nay, he will reject such tenders to their ruin.
2dly. Jesus Christ is the builder of this house: "This man was counted worthy of more glory than Moses, inasmuch as he who hath builded the house hath more honor than the house," <580303>Hebrews 3:3. -- "I," saith he, "will build my church," <401618>Matthew 16:18. This is not a fabric for any workman but Christ. It is true, there are others employed under him; and some so excellent that they may be said to be "wise master-builders," 1<460310> Corinthians 3:10; but yet all the efficacy of their labor in this building is not from themselves, but merely from him by whom they are employed. Except the Lord build this house, they labor in vain that go about to build it.
Now this house receives a twofold building: --
(1st.) Spiritual, of all the stones thereof into one mystical house. Of this I chiefly treat.
(2dly.) Ecclesiastical, of some particular stones into several tabernacles, -- which are useful partitions in the great mystical house, -- called assemblies and dwelling-places of mount Zion. Both these it hath from Christ alone.
(1st.) For the first; -- if all the most skillful workmen in the world should go to the pit of nature, by their own strength to hew out stones for this building, they will never, with all their skill and diligence, lay one stone upon it. There is life required to those stones, which none can give but Christ. The Father hath given into his hand alone to give life eternal to whom he will, <431702>John 17:2. He alone can turn stones into children of Abraham. To him is committed all dispensation of quickening power. He brings us from the dust of death, and no man hath quickened his own soul. With spiritual power, all spiritual life is vested in Christ. If dead stones live, it must be by hearing the voice of the Son of God. Christ's building of his mystical house is his giving life unto dead stones; or rather, being life unto them. Of those who will attempt to build themselves, and draw a principle of spiritual life from the broken cisterns of nature, I shall speak afterward.
363
(2dly.) For the second, or the communion of living stones one with another, and all with Christ, in the order and worship appointed by the gospel, so becoming assemblies and dwelling-places of mount Zion; -- this also is of him. This is for his outward solemn worship; and he would never allow that the will of any creature should be the measure of his honor, lie sets up the candlesticks; and holds the stars in his hand. Look to the institution of this building, -- it is from Christ; -- look for directions about this building, -- it is wholly from him. From him, his word, his Spirit, is the institution, direction, and perfection of it. From hence, now, take some observations.
Observation 1. Is Christ the builder of this house? can he alone fit us for this building? can he alone, and that by his almighty power, put life into dead stones, that they may grow up to be a holy and living habitation unto him? -- What, then, becomes of that famous workman, free-will, and a power of believing in ourselves? do not they work effectually in this temple? As it was in Solomon's temple, "there was neither axe, nor hammer, nor any tool of iron heard in the house while it was in building," 1<110607> Kings 6:7; so in this spiritual house, that iron tool of free-will is not once heard; it comes not nigh the work, -- Christ doth all alone. He gives life to whom he pleases. Shall a dead will be thought to have a quickening, life-giving power in it? Shall a spirit of life be spun out of the bowels of nature? Is it the will of man, or the will of God, that draws men unto Christ? and is it his Spirit, or flesh, that unites us to him? Where, then, is this workman employed, that makes all this noise in the world? Even there, where men cry, "Go to, let us build us a city, and a tower whose top may reach unto heaven," <011104>Genesis 11:4, -- amongst those who would build a Babel, a tower of their own to get to heaven by. The Lord comes down and scatters all their undertakings. This workman never placed stone in the house of Christ. Nay, it is like the foolish woman, that pulls down her house with both her hands. What free grace sets up, that free will strives to demolish.
Observation 2. See hence a great mistake of many poor creatures, who would fain be stones in this house. What course take they? They hew and square themselves, -- strive to cut off this and that rubbish, which (as they suppose) alone hinders them from being fitted to this building;
364
they pare themselves with vows, promises, resolutions, and engagements, -- beautify themselves with duties and services; and then, with many perplexing fears, present themselves to the building, never knowing whether they are admitted or no. All this while the great Master-builder stands by, scarcely dealt withal. What, now, is the issue of such attempts? What they build one day, falls down in another. When they have oftentimes in their own thoughts brought the building to such a pass as that they are ready to think it will be well with them, now surely they shall have a share and interest in this living and glorious house; all on a sudden they fall again to the ground, their hopes wither, and they suppose themselves in the world's rubbish again. There is no end of this alternation. Would, now, this poor soul see where its great defect lies?. It hath not applied itself aright to the only Builder. Wouldst thou be a stone in this fabric? Lay thyself before the Lord Jesus; say to him that thou art in thyself altogether unfit for the great building he hath in hand; -- that thou hast often attempted to put thyself upon it, but all in vain: -- "Now, Lord Jesus, do thou take me into thine own hand. If thou castest me away, I cannot complain, -- I must justify thee in all thy ways; but thou callest things that are not as though they were, -- thou turnest dead stones into children of Abraham: oh, turn my dead into a living stone!" Fear not; he will in no wise cast thee out.
The vanity of men, attempting to mix their power and wisdom in the heaping up tabernacles for Christ, might be hence discovered; but I forbear.
3dly. Jesus Christ is the great watchman, or keeper of this house. There are, indeed, other watchmen, and that of God's own appointment, for the use of this house: "Son of man, I have made thee a watchman," <260317>Ezekiel 3:17; "I have set watchmen upon thy walls," <236206>Isaiah 62:6,7; which in a special manner are the pastors of the churches. "They watch," <581317>Hebrews 13:17, as the priests and Levites heretofore kept the watch of the Lord. It cannot be denied but that many who have taken upon them to be these watchmen have watched only for their own advantage, have been very dogs, -- yea, dumb dogs, the very worst of dogs, <235610>Isaiah 56:10, -- yea, they have been, and oftentimes are, under various pretences, great "smiters and wounders of the spouse of Christ," <220507>Song of Solomon 5:7. But yet, were they never so good and true to their trusts, they were never able all to
365
watch and keep this house, had it not another watchman: "Except the Lord keep the city, these watchmen watch in vain," <19C701>Psalm 127:1. He that keepeth Israel, who doth neither slumber nor sleep, must keep this house, or it will be destroyed. Christ, then, is that holy one, and that watcher, that came down from heaven, and commanded to cut down the tree and the branches, <270413>Daniel 4:13,14, -- Nebuchadnezzar and his great power, -- for meddling with this house. Now, Christ watcheth his house for two ends.
(1st.) To see what it wants. 2<141609> Chronicles 16:9, "The eyes of the Lord run to and fro throughout the whole earth, to show himself strong in its behalf." He looks down from heaven to behold them that fear him, Psalm 14. He is that stone upon which are "seven eyes," <380309>Zechariah 3:9, -- a sufficiency, in perfection of wisdom, inspection, and government, for the good of his house. And those seven eyes of his "run to and fro through the whole earth" for this very purpose, <380410>Zechariah 4:10. He takes notice of the state and condition of his people, to eye them in their distresses, and to give them timely and suitable deliverance. They may call every spring of their refreshment, Beerlahai-roi [The well of Him that liveth and seeth me].
(2dly.) To see that the son of violence draw not nigh unto it; and if he do, to require it at his hands; to make him eat his own flesh, and drink his own blood, that he may learn to devour no more. Observe, then, --
Observation 1. Whence it is that this house, which seems so often to be nigh to destruction, is yet preserved from ruin. Ofttimes it is brought into a condition that all that look on say, Now it is gone for ever. But still it recovers, and gets up again. The Lord Christ looks on all the while: he knows how far things may proceed for trial. When it comes to that pass that, if pressures and troubles should continue, the house will be overborne indeed, then he puts in, rebukes the winds and waves, and makes all things still again. Like a father who looks upon his child in a difficult and dangerous business, -- knows that he can relieve him when he pleases, but would willingly see him try his strength and cunning, -- lets him alone until perhaps the child thinks himself quite lost, and wonders his father doth not help him; but when the condition comes to be such that, without help, he will be lost indeed, instantly the father puts in his hand and saves him. So deals the
366
Lord Jesus with his house, -- inlets it oftentimes strive and wrestle with great oppositions, to draw out and exercise all the graces thereof; but yet all this while he looketh on, and when danger is nigh indeed, he is not far off.
Observation 2. Let all the enemies of the church know, that there is one who hath an we over them in all their counsels and undertakings. Whilst they are digging deep, he looks on and laughs them to scorn. How perplexed was the king of Syria when he found that the prophet was acquainted with all his designs, and made them known to the king of Israel! It cannot but be a matter of perplexity to the enemies of this house, when they shall find that the great Friend and Protector thereof is continually present in all their advisoes. Let them not wonder at their birthless undertakings; the eye of Christ is still upon them.
Observation 3. Let the saints see their privilege; -- whoever they are, in what condition soever, the eye of Christ is upon them. He watches over them for good, and knows their souls in adversity. When no eye sees them, he looks on them; they cannot be cast out of his care, nor hid from his sight. There are many poor souls who go heavily all the day long, -- that mourn in their spirits unknown, unregarded, unpitied; -- the eye of Christ is on them for good continually; they cannot be thrown out of his watchful care.
4thly. Christ is the indweller of this house. He hath not built it and framed it for no use. It is for a habitation for himself. He hath chosen Zion; he hath desired it for his habitation. "This is my rest," saith he; "here will I dwell," <19D213>Psalm 132:13,14. This house is built up to be an habitation unto him, <490222>Ephesians 2:22. He is the "King of saints," and this house is his court. It is true, for his human nature, "the heaven must receive him, until the time of the restitution of all things," <440321>Acts 3:21; but yet, he dwelleth in this house three ways: --
(1st.) By his Spirit. Christ dwells in this house, and every stone of it, by his Spirit, "Know ye not that Christ is in you, except ye be reprobates?" 2<471305> Corinthians 13:5. -- "Christ in you;" that is, the Spirit of Christ, Christ by his Spirit. So the Holy Ghost expounds it, <450809>Romans 8:9, "If the Spirit of God dwell in you:" which, verse 10, is, "If Christ be in you." Christ and his Spirit, as to indwelling, are all one; for he dwells in us by his
367
Spirit. "The love of God is shed abroad in our hearts by the Holy Ghost, that is given unto us," <450505>Romans 5:5. There is not only the "love of God," a grace of the Spirit, "shed abroad" in us, but there is also the "Holy Spirit given unto us." This is fully asserted, <450811>Romans 8:11, "The Spirit of him that raised up Jesus, dwells in you;" as also, 2<550114> Timothy 1:14, "Keep the good thing committed to thee by the Holy Ghost which dwelleth in us." Hence the saints are said to be "temples of the Holy Ghost." Jesus Christ doth not build temples merely for graces, created graces; he dwells in them himself, -- he dwells in them by his Spirit. And this is a glorious privilege of this house, that Jesus Christ in a mystical and wonderful manner should dwell in it, and every stone of it. Hereby all believers come to be not one personal, but one mystical Christ, 1<461212> Corinthians 12:12. However we are distanced in respect of his human nature, yet mystically we are one, -- one body, one mystical Christ, -- because we have one Spirit dwelling in us and him. If a man were never so tall, so that his head should reach the stars, and his feet stand upon the ground, yet, having but one soul, he is but one man still. Though Christ in his human nature be exceedingly distanced from us, yet there being one and the same Spirit in him and us, we are one mystical Christ. Yet observe, --
Observation 1. Though Christ be united unto the persons of the saints by the indwelling of the Spirit, yet the saints have not that which is called personal union with him, nor with the Spirit. Personal union is by a person of the Deity assuming the nature of man into one personality with itself, that having of its own no personal subsistence. Things are here clean otherwise: Christ doth not assume the saints into a personal subsistence with himself, but dwells in their persons by his Spirit.
Observation 2. That the operations of the indwelling Spirit of Christ, and all his manifestations, are voluntary. He worketh as he will, and revealeth what he will, even where he dwells. He doth not work in us naturally, but voluntarily, unto what proportion he pleaseth; therefore, though he dwell equally in all saints in respect of truth and reality, yet he doth not in respect of working and efficacy.
(2dly.) By his graces. Christ dwelleth in this house, and in all the stones thereof, by his graces. He "dwells in our hearts by faith," <490317>Ephesians
368
3:17. He dwells in us by his word "in all wisdom," <510316>Colossians 3:16. All the graces we are made partakers of, we receive from his fullness, and by them he inhabits in us. They are indeed the ornaments of the living stones of this house, to make them meet and fit for such an indweller as the Lord Christ. Christ will not dwell in a soul whose mind is darkness, his will stubbornness, and his affections carnal and sensual. He puts light, and life, and love upon the soul, that it may be meet for him to dwell in. Christ dwells in all the world by his power and presence, but he dwells only in his saints by his Spirit and grace.
(3dly.) By his ordinances. Where two or three of his are assembled together, there is he in the midst of them. The ordinances of Christ are the Meat ornaments of his kingly court; by them he is glorious in all the assemblies of mount Zion. Some would fain cast out this indwelling of Christ from among his saints; -- in due time he will thoroughly rebuke them. Some, again, would thrust him out into the world; but he will make men know that his ordinances are given unto his. It is true, the benefit of some of them extends to the world; but the right and enjoyment of them is the privilege of his saints. Thus Christ dwells in his house. Hence, observe, --
Observation 1. The intimacy of the Lord Jesus with his saints, and the delight he takes in them. He dwelleth with them, he dwelleth in them, -- he takes them to the nearest union with himself possible: he in them, they in him, that they may be one. He hath made many an admirable change with us. He took our sin, and gives us his righteousness; he took our nature, and gives us his Spirit. Neither is it a bare indwelling, -- he thereby holds with us all acts of the choicest communion. "If," saith he, "any man hear my voice, and open to me, I will come in to him." And what then? "I will sup with him, and he with me," <660320>Revelation 3:20.
(1.) I will sup with him;" -- I will delight and satisfy myself with him. Jesus Christ takes abundance of delight and contentment in the hearts of his saints. When they are faithful, when they are fruitful, he is marvellously refreshed with it. Hence is that prayer of the spouse, "Awake, O north wind; and come, thou south; blow upon my garden, that the spices thereof may flow out. Let my Beloved come into his garden, and
369
eat his pleasant fruits," <220416>Song of Solomon 4:16. She would have the spices, the graces she hath received, breathed on by a fresh gale of the Spirit, that they might yield a sweet savor. And why so? That her Beloved may have something for his entertainment, -- that he may come and sup, and eat of his pleasant fruits. A poor soul, that hath received Christ, hath not any desire so fervent as that it may have something for the entertainment of him; that he who filled it when it was hungry may not (as it were) be sent away empty. And the Lord Jesus is exceedingly taken with those refreshments. "The King is held in the galleries," <220705>Song of Solomon 7:5. He is detained, yea, bound with delight; -- he knows not how to pass away. Therefore "he rests in his love," <360317>Zephaniah 3:17. He is exceedingly satiated in the delight he takes in his mints. Neither is this all, that when Christ comes he will sup with us, (though this be a great deal; for what are we, that we should entertain our Lord?) but also, --
(2.) The saints sup with him: he provides choice refreshments for them also. When Christ comes in unto us, he will entertain a soul bounteously. He provides love for us. When the Spirit of Christ is bestowed on us, he sheds abroad the love of God in our hearts, <450505>Romans 5:5. He sheds it abroad, -- pours it out abundantly. Friends, love is a choice dainty: -- he that knows it not is a stranger to all spiritual banquets: -- it is a choice dish in the feast of fat things that Christ prepareth. He provides "righteousness, and peace, and joy in the Holy Ghost," for us That [is] his kingdom, <451417>Romans 14:17; and this kingdom of his is within us. Of such precious things as these doth Christ provide a supper for them with whom he dwells. If Christ be in you, more or less, you shall not want this entertainment. We are, indeed, sometimes like mad guests, that when meat is set on the table, cast it all down, without tasting a morsel. When Christ hath prepared sweet and precious dainties for us, we cast them on the ground; we throw away our peace, our joy, by folly and unbelief: but this makes not the truth of God of none effect.
Observation 2. Doth Christ dwell in us by his Spirit? -- should we not be careful lest we grieve that Spirit of his? The Spirit of Christ is very tender. Did the saints continually consider this, that Christ dwells in them, -- that he is grieved and troubled at all their unbelief, unruly passions, worldly desires, foolish imaginations, -- surely they could not but be much more watchful over themselves than generally they
370
are. He is refreshed when we walk with him, and hold fellowship with him. To turn aside from him, to hold fellowship with the world or flesh, -- this grieves him and burdens him. Oh, "grieve not the Spirit of God, whereby you are sealed to the day of redemption." And let me tell you, if you do, though he will not utterly depart from you, nor take his kindness away for evermore, yet he will do that which shall make your heart ache, your joints tremble, and break all your bones in pieces. For, --
(1.) He will depart from you as to all sense of his presence, that you shall have neither joy, nor comfort, nor peace. He will hide his face, and make you believe (as we say) that he is gone utterly from you. And this he will do, not for a day, or a night, or so, but for a great while together. You shall go to seek him, and you shall not find him; yea, beg and cry, and have no answer. Now all the world for one smile from Christ, for one impression of his presence upon my heart, -- and all in vain. When the Spirit of Christ was thus departed from David, upon his miscarriage, as to the sense and joy of it, how cloth he cry out,
"Make me to hear the voice of joy and gladness, that the bones which thou hast broken may rejoice!" <195108>Psalm 51:8.
If thou valuest the presence of Christ at no greater rate but to jeopard it upon every occasion, thou mayest haply go without the comfort of it all thy days. Examine yourselves, -- is it not so with some of you? Have you not lost the sense of the presence of Christ by your folly and uneven walking? Perhaps you value it not much, but go on as Samson with his hair cut, and think to do as at other times; but if the Philistines set upon thee, it will be sorrow and trouble; in every assault thou wilt find thyself a lost man; -- sooner or later it will be bitterness to thee.
(2.) He will depart as to the efficacy of his working in thee, and leave thee so weak that thou shalt not be able to walk with God. His Spirit is "a Spirit of grace and supplications." He will so withdraw it that thou shalt find thy heart in a poor condition, as to those things. To be cold in prayer, dead in hearing, estranged from meditation, slight in all duties, -- this shall be thy portion; -- a frame that a tender soul would tremble to think of. Ah, how many poor creatures are come to this state in these days, by their neglect and contempt of Christ dwelling in them! They have lost their first
371
love, their first life; their graces are ready to die, and their whole soul is asleep, in a heartless, lifeless, zealless frame. They shall be saved, but "yet as through fire."
(3.) He will depart as to assurance of what is to come, as well as to a sense of what is present. It is the indwelling Spirit of Christ that gives assurance: hereby are we "sealed to the day of redemption." He "beareth witness with our spirits that we are the children of God." Upon our grieving him, he will withdraw as to this also. We shall be bewildered, and in the dark, not knowing what will become of our souls to eternity. For if Christ by his Spirit do not speak peace, who shall?
Observation 3. Doth he dwell in us by his grace?
(1.) Let us first know whence all graces are, that in a want or weakness of them we may know whither to go for a supply. "Of his fullness we receive, and grace for grace." All supplies of graces are from Christ. "Lord, increase our faith," say the apostles. Not only faith originally is from him, but all increases of it also. "I believe; help thou my unbelief," says the poor man. We wrestle and struggle with a little grace, a little faith, a little love, a little joy; and are contented if we can keep our heads above water, that we be not quite sunk and lost. How sweet would it be with us, if, upon a serious consideration from whence all these graces flow, we would apply ourselves to draw out farther degrees and heightenings of them, whereby he might dwell more plentifully in us, and we might always converse with him in his gracious train of attendants! How this may be done in particular, is not my business now to show.
(2.) Learn to tender [make much of] the graces of Christ, as those which hold out his presence to us. Let us tender them in our own hearts, and prize them in whomsoever they are. They are pledges of the indwelling of Christ. Certainly, if men valued Christ, they would more value his graces. Many pretend to love him, to honor him, yea, with Peter, to be ready to die with him, or for him; but what evil surmises have they of the graces of Christ appearing in others! how do they call them hypocrisy, humor, folly, pride, singularity, with other terms of a later invention! I cannot so easily believe that any one can love the Lord Jesus and hate the appearances of him in others. Where is any thing of Christ, there is also Christ.
372
5thly. Jesus Christ is the great avenger of this house, and of all the injuries or wrongs that are done unto it. "All," saith he, "that devour Israel shall offend," <240203>Jeremiah 2:3. He will not hold him guiltless that rises up against it. See <235915>Isaiah 59:15-18. He takes upon him the avenging of his house, as his own proper work: "Shall he not avenge his elect? He will do it speedily." See also <236302>Isaiah 63:2-6. How dreadful is he in the execution of his revenging judgments against the enemies thereof! So also is he described, <661913>Revelation 19:13-15. He hath promised to make the stones of this house heavy stones; they shall burden all that touch them, <381203>Zechariah 12:3. He comes forth of "the myrtle-trees in the bottom" (his lowly people in a low condition) with the "red horse" following him, <380108>Zechariah 1:8. Upon this account he fearfully broke the old Romanpagan empire, <660612>Revelation 6:12-17; and will as fearfully destroy the antichristian Roman power, with all its adherents, <661701>Revelation 17:1-19:1. Sooner or later he will call to an account every instrument of persecution in the world. Hence he is said to be a lion in the behalf of this house, that treads down all before him, <330508>Micah 5:8. Jacob says of him in Judah, "He is a lion, as an old lion; who shall rouse him up?" <014909>Genesis 49:9. Suppose any do rouse him up: how then? "He will not lie down until he eat of the prey, and drink the blood of the slain," <042324>Numbers 23:24. Many poor creatures have, by their opposition to his house, roused up this lion: and what hath been the issue? What attempts have been to cause him to lie down again! -- All in vain. If he be once roused up, he will not couch down until he eat and drink the blood of the slain. But suppose great opposition be made unto him, -- will he not give over? Not at all. He will be as a lion that cometh upon his prey, if a multitude of shepherds be called forth against him, he will not be afraid at their voice, nor abase himself at their noise, Isaiah, 31:4. In brief, sooner or later, temporally or eternally, he will avenge all the injuries and destroy all the enemies of his holy dwelling, 2<530106> Thessalonians 1:6-10.
And these are some of the relations wherein the Lord Christ stands unto this house of God, being made thereby unto it beauty and glory, comeliness and excellency. The carrying on of this building, by the union of all the stones thereof to the foundation, and their cementing one to another by faith, love, and order, I shall not now treat of, nor of the following points of the text.
373
The general uses of what hath been said are three; the heads whereof I shall name.
Use 1. See the eminent privilege of them which are indeed stones of this house, which is living, strong, and glorious, -- which is so nearly related to the Lord Christ. There is more of duty, dignity, and safety, in this thing, than can easily be expressed. To do service unto Christ as his, to have the honor of being his, and to be safeguarded as his, are great privileges. Let them who have any sense of these things farther draw out these particulars, from what hath been spoken.
Use 2. Learn hence the vanity of resting upon outward church privileges, if we are not withal interested in this spiritual estate. Where men are living stones indeed, they lie in beauty and order in the assemblies; -- where they are otherwise, where assemblies are made up of dead rubbish, and yet cry, "The house of the Lord, the house of the Lord," -- the Lord Jesus abhors those assemblies; he stands not in these relations unto them.
Use 3. See hence the ruin of persecution that hath appeared in the world in various forms. It hath put on all manner of colors and pretenses, and prevailed with all sorts of persons at one time or other to close with it. What hath been the issue? what is like to be? The house, indeed, hath been battered sometimes; but they who have come against it have been broken all to pieces. Shall the residue of men who, under new pretenses or old ones new painted, drive on the same design, -- shall they prosper? Thou, O Lord Jesus, in thine anger wilt cut them off. The Lord open the eyes of the sons of men, that they may not hope any more to separate between Christ and his saints, between whom there are so many everlasting relations!
Mo>nw| sofw|~ Qew,~| dia< Ij hsou~ Cristou~, w|= hJ dox> a eivj touv< aiwj n~ av. jAmhn> .
374
SERMON 7.
THE
ADVANTAGE OF THE KINGDOM OF CHRIST
IN THE
SHAKING OF THE KINGDOMS OF THE WORLD;
OR, Providential Alterations In Their Subserviency
To Christ's Exaltation.
375
PREFATORY NOTE.
THE battle of Worcester, "the crowning mercy," as Cromwell termed it, which effectually reduced Britain under his control, was fought on the 3d of September 1651, the anniversary of his victory at Dunbar. On the 24th of October following, a day of thanksgiving was observed for this success, and "sundry other mercies." On this occasion Owen, by this time Dean of Christ Church College, Oxford, preached before the House of Commons the following sermon. "It contains," says Mr. Orme, "many free and eloquent passages, especially on the danger of human governments interfering with the principles and rights of the kingdom of Christ; and on the abomination and extent of the antichristian apostasy." He refers, in illustration, to the passage which occurs on page 322. -- ED.
Tuesday, October 28, 1651.
ORDERED by the Parliament, That the thanks of this House be given to Mr. Owen, Dean of Christ Church in Oxford, for his great pains taken in his sermon preached before the Parliament, at Margaret's, Westminster, on Friday the 24th of October (being a day set apart for public thanksgiving); and that he be desired to print his sermon; and that he have the like privilege in printing the same as others in like case have usually had; and that the Lord-General do give him the thanks of this House, and desire him to print his sermon accordingly.
HEN. SCONELL, Cler. Parl.
376 TO THE
SUPREME AUTHORITY OF THE NATION,
THE COMMONS ASSEMBLED IN PARLIAMENT.
RIGHT HONOURABLE,
OF all the times which the Holy One of Israel hath caused to pass over the nations of the world, there hath not any from the days of old been so filled with eminent discoveries of his presence, power, and providence, in disposing of all affairs here below according to the counsel of his own will, as the season wherein he hath made you a spectacle unto men and angels, being the instrument in his hand to perform all his pleasure. Neither in this season hath he, upon any opportunity, so gloriously laid hold upon his own strength and goodness, to manifest the firedness of his eye on those who are as the apple of it, as in that mighty deliverance the high praises whereof, according to his good hand upon you, you lately tendered unto him.
The more beauty and desirableness any design against the Lord Christ is clothed withal, the more power and subtlety it is supported with, the greater is the brightness of his coming for its wasting and desolation. With what deceivableness of unrighteousness and lies in hypocrisy the late grand attempt of those in Scotland, with their adherents (which also was of the former, and is gone into destruction), was carried on, is in some measure now made naked, to the loathing of its abominations. In digging deep to lay a foundation for blood and revenge, -- in covering private and sordid ends with a pretense of things public and glorious, -- in limning a face of religion upon a worldly stock, -- in concealing distant aims and bloody animosities to compass one common end, that a theater might be provided to act several parts upon, -- in pleading a necessity from an oath of God unto most desperate undertakings against God, and such like things as these, perhaps it gives not place to any which former ages have been acquainted withal. Now, to reject all the claims of the authors and abettors thereof to any commission from above, to divest them of all pretenses to religion and zeal thereof, to disappoint them in their expected associations,
377
and to make all their strength to become as tow that hath smelt the fire, hath been His work alone who takes to himself his great power to carry on the interest of his kingdom against all opposers. Under the shadow of this mercy -- composed of as many branches of wisdom, power, goodness, and faithfulness, as any outward dispensation hath brought forth since the name of Christian was known -- do you now sit in council, and the residue of the nation in peace. What obligations from the Lord, what cords of love are upon us! The returnal and improvement of all his dealings with us, which he requireth and expecteth from us, I have pointed you unto in the following sermon. For the present I shall only add, that as whatever there hath been of beauty, glory, or advantage unto the people of God, in the late transactions, hath been eminently of undeserved grace; so the dreadful vengeance which the Lord hath executed against the men of his enmity and warfare hath been most righteously procured, by their clothing cursed designs of revenge, persecution, bondage in soul and body, spoil and rapine, with the most glorious pretenses of zeal, covenant, reformation, and such like things, -- which never came into their hearts. Therefore, that the God of all our mercies and deliverances would for ever keep alive in your hearts a faithful acknowledgment of his grace, and a practical detestation of those ways which are such a provocation to the eyes of his glory, shall be the constant prayer of
Your most humble Servant In our dearest Lord, J. OWEN.
378
SERMON 7.
THE ADVANTAGE OF THE KINGDOM OF CHRIST IN THE SHAKING OF THE KINGDOMS OF THE WORLD.
"And all the trees of the field shall know that I the Lord have brought down the high tree, have exalted the low tree, have dried up the green tree, and have made the dry tree to flourish: I the Lord have spoken, and have done <261724>Ezekiel 17:24.
ALTHOUGH all the works of God's providence -- which are great, and sought out of all that have pleasure in them, <19B102>Psalm 111:2 -- have such a stamp and impress of his own image on them, his wisdom, goodness, power, love, that they declare their author, and reveal from heaven his kindness and wrath towards the children of men; (<191901>Psalm 19:1,2; <450120>Romans 1:20; <441416>Acts 14:16,17) yet such are the prejudices, lusts, inordinacy of affections, and interest of many, that it hath always been a long and difficult task to convince them of his presence in them, when it hath been most uncontrollably evident. The Egyptians will wrestle with many a plague, by thinking the "magicians" can do so; (<020711>Exodus 7:11,12) and the Philistines will try to the utmost whether it be his hand, or a chance that happened to them. ( 1<090609> Samuel 6:9) "Lord," saith the prophet, "when thy hand is lifted up, they will not see," <232611>Isaiah 26:11. Yea, oftentimes (especially when judicial blindness is gone forth upon them), (<230609>Isaiah 6:9,10) though they cannot but see his arm awaked as of old, and made bare, they will not rest in his sovereign disposal of things, but rise up against the works of his revenge and holiness; like wild beasts that are pursued, when all ways of escape and turning are shut up, they fly in the face of him that follows them. They repent not of their evil deeds, but bite their tongues for anger, and blaspheme the God of heaven, <661610>Revelation 16:10,11. Yea, such is the power of deceivable lusts, that many will admire at the blindness of others in former generations who considered not the works of God (as the Jews in `the wilderness), when themselves are under
379
actual contempt of no less glorious dispensations; like the Pharisees, who bewailed the folly of their fathers in persecuting the prophets, when themselves were endeavoring to kill the Son of God, <402329>Matthew 23:29,30. To bring, then, upon the spirits of men a conviction of the works of God, and his righteousness therein, so as to prevail with them to rest in his determination of things, is a task meet only for him who knows all their hearts within them, and can carry on the issues of his providence until to a man they shall say, "Verily there is a reward for the righteous: verily he is a God who judgeth in the earth," <195811>Psalm 58:11. And this is that which the Lord here undertakes to accomplish, "And," saith he, "all the trees," etc.
In the preaching and prophesying of Ezekiel, this one thing among others is eminent, that he was "artifex parabolarum," -- a wonderful "framer of similitudes and parables;" (<262049>Ezekiel 20:49) a way of teaching attended with much evidence, clearness, and power.
In particular, he frequently compares the world to a field, or a forest, and the inhabitants of it to the trees therein; -- an allusion exceedingly proper, considering the great variety and difference of condition both of the one and the other. The trees of the field are some high, some low; some green, some dry; some strong, some weak; some lofty, some contemptible; some fruitful, some barren; some useful, some altogether useless: so that you have all sorts of persons, high and low, of what condition, relation, or interest soever, clearly represented by the trees of the field; and these are the trees in my text.
This chapter, unto verse 22, is taken up in a riddle, a parable, with the exposition of it. (<261702>Ezekiel 17:2) The time being come that God would destroy the outward, visible monarchy of the Jews, for their false worship, tyranny, persecution, and oppression, he employs the king of Babylon in that work, ( 2<143617> Chronicles 36:17) who subdues the nation, takes away two kings, one after another, and appoints Zedekiah a titulary governor under him. ( 2<122401> Kings 24:1-3) But the wrath of God being to come upon them to the uttermost, he also closes with Egypt, rebels against him (<243701>Jeremiah 37:1; 2<122417> Kings 24:17; 2<143610> Chronicles 36:10) by whose appointment alone he had any right to be a ruler, verse 16; so way is made, by his ruin, to put an end to the kingly reign of the house of David in
380
Jerusalem, <242916>Jeremiah 29:16,17. The Lord had of old erected a kingly government in the house of David, 1<091601> Samuel 16:1; 2<101207> Samuel 12:7; -- not for any eminency in the government itself, or for the civil advantage of that people, -- for he had long before chosen and established another, consisting of "seventy elders of the people," <041124>Numbers 11:24, to whom he added prophets and judges, extraordinarily raised up in several generations, according to his promise, <051818>Deuteronomy 18:18, (which when the people rejected, he said they rejected him, or his institution, I Samuel 8:7), -- but that it might be a type of the spiritual dominion of their Messiah; (<194506>Psalm 45:6; <280305>Hosea 3:5; <230907>Isaiah 9:7, 16:5, 22:22; <242805>Jeremiah 28:5; <300911>Amos 9:11; <263423>Ezekiel 34:23,24, 37:24,25) and so was a part of their pedagogy and bondage, as were the residue of their types, every one of them ; -- yea, the most glorious enjoyments whatsoever which were granted them (which did yet represent something that was afterward to be brought in), was part of that servile estate wherein God kept that people, that without us they should not be made perfect. But now this carnal people, beholding the outward beauty, luster, and glory of the type, began to rest in it, to the neglect of the spiritual kingdom of Christ represented thereby. ( 1<461011> Corinthians 10:11; <441510>Acts 15:10; <480304>Galatians 3:4) And thus did they with the rest of their types, until the Lord destroyed all their outward pomp and glory, <230111>Isaiah 1:11,12; <240704>Jeremiah 7:4,14,15. So, in particular, dealt he with their kingly government, when once they began to account their bondage their glory, and to embrace the shadow instead of the substance. And this did he, to recall them to a serious consideration of the tendency of all typical institutions, and the design he was carrying on concerning the kingdom of Christ.
Hence, verse 22 of this chapter, he calls them from their thoughtfulness about the destructions, desolations, and contentions that were amongst them in reference to their civil rule, to the consideration of that design which he was secretly and silently carrying on under all these dispensations. "I will also take of the highest branch of the high cedar, and will set it; I will crop off from the top of his young twigs a tender one, and will plant it upon an high mountain and eminent: in the mountain of the height of Israel will I plant it; and it shall bring forth boughs, and bear fruit, and be a goodly cedar: and under it shall dwell all fowl of every wing; in
381
the shadow of the branches thereof shall they dwell." As if the Lord should say, There is a great noise in the world about setting up and plucking down of kings, in this their carnal rule; and many of you see nothing else, -- you will look no farther: but I also have my work in hand; my design is not bounded within these limits and outward appearances; I am setting up a King that shall have another manner of dominion and rule than these worms of the earth. He shall stand; -- as <330504>Micah 5:4.
The setting up, then, of this kingdom of Christ, who is "the highest branch of the high cedar," and planting it in the church, the "mountain of Israel," with the prosperity thereof, and safety of him that shall dwell therein, is the subject of verses 22,23. This being that to the consideration whereof God here calls his people at such a season, I shall name one or two observations from this connection of the words.
Observation 1. In the midst of all the tumults and embroilments of the nations, that which the Lord takes peculiarly as his own design, into his own management, is the carrying on of the kingdom of the Lord Jesus.
You are about your work, saith the Lord, -- I also am about mine; you have your branches and cedars, -- I also have one to plant, that shall flourish. <270244>Daniel 2:44, "In the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed," etc. Were not those kings and kingdoms also of his setting up, that it is said, In their days he shall set up one of his own? Yea, doubtless; "He changeth the times and the seasons; he removeth kings, and setteth up kings," chapter <270221>2:21. He "ruleth in the kingdom of men, and giveth it to whomsoever he will," chapter <270425>4:25. There is not a persecuting Pharaoh, but he raises him up for his own purpose, <020916>Exodus 9:16. But yet, in respect of the kingdom of his Son, he speaks of them as if he had nothing to do with them: In their days I will do my own work, -- advance the kingdom of the Lord Christ.
There are great and mighty works in hand in this nation; tyrants are punished, -- the jaws of oppressors are broken, -- bloody, revengeful persecutors disappointed, -- and, we hope, governors set up that may be "just, ruling in the fear of God, that they may be as the light of the morning," etc., 2<102303> Samuel 23:3,4. The hand of the Lord hath been wonderfully exalted in all these things; but yet, should we rest in them, --
382
should they not be brought into an immediate subserviency to the kingdom of the Lord Jesus, -- the Lord will quickly distinguish between them and his own peculiar design, and say, In the days of these changes I will do so and so; -- speak of them as if he had nothing to do with them. The carrying on of the interest of Christ is his peculiar aim; he, of his goodness, make it ours also!
Observation 2. Among all the designs that are on foot in the world, there is none that hath either stability, fixedness, or final success, but only the design of God concerning the kingdom of Christ.
Other branches may be set, but the branch of the Lord only prospers. (<370206>Haggai 2:6,7; <581226>Hebrews 12:26,27; <230809>Isaiah 8:9,10, 9:7, 46:10, 53:10; <193311>Psalm 33:11; <201921>Proverbs 19:21, 21:30; Job<182313> 23:13.) The likeliest appearances of other undertakings are but as the glorious rising of the sun in the morning, -- quickly clouded. The interest of Christ is like Joseph, <014923>Genesis 49:23,24. Ofttimes the archers shoot at it, and grieve it; but in the close the bow thereof abides in strength; and therefore this is the issue of all these dispensations, that the kingdoms and nations are at length to be possessed by the Lord Christ, (<230912>Isaiah 9:12,13; <661115>Revelation 11:15.) his sheaf standing up, and all others bowing thereunto.
And unto the consideration of these things, in the midst of all the tumults in the world, doth God effectually recall his people, and withal tells them how he will carry it on, in the words of my text, "And all the trees," etc.
In the words three things are to be observed, -- First, The work that God ascribes to himself. And that he sets down under a twofold similitude: of pulling down the "high tree," and setting up the "low tree;" and of drying up the "green tree," and making the "dry tree" to flourish; and both these similitudes are coincident, serving only in this redoubling for the clearer illustration of that which they shadow out. Secondly, There is the issue that God will carry this out unto in respect of others: "All the trees of the field shall know." Thirdly, A particular assurance that the Lord gives for the accomplishment of all this, from the engagement of his name: "I the Lord," etc.
First, For the first, the expression of the work of the Lord may be taken two ways:
1. Strictly and properly;
383
2. Largely, and by the way of analogy and proportion.
1. In the first way you may consider, --
(1.) The tree that is to be cast down and withered, and that is the "high tree," and the "green tree," -- a tree that in their eyes had both beauty and vigor, high and green; this was the Judaical kingdom, admired and delighted in by the Jews. This, says God, I will reject; as also he will many a tall Eliab, that even some Samuels may think to be his anointed.
(2.) The tree that is to be exalted and made to flourish, and that is the "low tree," the "dry tree," contemptible for growth; -- it is low, useless for fruit, it is dry. And this is the spiritual kingdom of the Messiah, contemned, despised. This, says God, I will exalt, carry on, and make glorious; for though the interest of Christ and the gospel may seem low and dry for a season, in comparison of the glory of other flourishing interests, yet, in the issue, it shall be exalted above them all.
2. As taken more largely, and by the way of analogy; and so, --
(1.) The high and the green tree are the things of the most glorious appearance in the world, -- persons and states that seem to be exceedingly suited for the work that God hath to do, that are in the greatest probability to be eminently instrumental in his hand: but, alas! says God, These will I pull down, and cause to wither. Perhaps you will think it strange, that a mighty monarchy, a triumphing prelacy, a thriving conformity, should all be brought down; but so it shall be, "Every mountain shall be made a plain."
(2.) The "low tree," and the "dry tree," are things, persons, assemblies, outwardly weak and contemptible, -- such as wise men do verily believe that God will never use; they will not understand that such Moseses shall be deliverers, but cry, Who made them judges and rulers? (<020214>Exodus 2:14; <440727>Acts 7:27.) But even these will God exalt and cause to flourish: "Every valley shall be exalted."
Two observations flow from hence, which I shall insist upon: --
384
I. In the carrying on of the interest of Christ and the gospel, God will
work wonderful providential alterations.
II. The actings of God's providence in carrying on the interest of
Christ, shall be exceedingly unsuited to the reasonings and expectations of the most of the sons of men.
Some trees must be plucked down, and some raised up; yea, high trees thrown down, and the low caused to flourish. There is the issue of God's thus dealing in respect of others, "All the trees of the field," etc. By the "trees of the field" are meant men of all sorts that are concerned in these transactions.
And herein you may observe two things: -- something intimated; and that is, an unwillingness in men to own these dispensations of God; hence the Lord undertakes himself to set on a conviction upon them, as a thing of great difficulty; -- and something expressed; which is the conviction itself that shall in the issue fall upon them, notwithstanding all their reluctancy. Hence also are these two observations:--
Observation 1. Men are exceeding unwilling to see and own the hand of God in those works of his providence which answer not their reasonings, interests, and expectations.
Observation 2. The Lord will not cease walking contrary to the carnal reasonings of men, in his mighty works for the carrying on the interest of the Lord Jesus, until his hand be seen, owned, and confessed.
For what remains concerning the assurance of the accomplishment of all this from the engagement of his name, I shall only add, that the power and faithfulness of God are engaged in the carrying on the things of the kingdom of Christ, to the conviction of the most stubborn opposers.
I begin with the first, --
I. In the carrying on the interest of Christ and the gospel, God will work
wonderful providential alterations, -- alterations among the trees of the field, nations, states, and men on earth.
When the beginning of the saints' departure from under the dominion of Antichrist was followed with wars, tumults, and destructions, it was
385
objected to Luther, that that doctrine could not be of God which was attended with such desolations: he replied, according to the vigor of his spirit, "Ego nisi tumultus istos viderem, Christum in mundo esse non crederem; -- "Did he not see those tumults, he would not believe that Christ was come forth into the world." The Lord tells you how he will bring on his kingdom, <370206>Haggai 2:6,7,
"I will shake the heavens, and the earth, and the sea, and the dry land; and I will shake all nations, and the Desire of all nations shall come," etc.
The "Desire of the nations," is to be brought in by the "shaking of the nations." They are to be civilly moved, that they may be spiritually established. Neither are they only to be shaken, but also to undergo great alterations in their shakings, <581227>Hebrews 12:27,
"This word, Yet once more, signifies the removing of those things that are shaken, as of things that are made, that those things that cannot be shaken may remain."
They must have a removal as well as a shaking; -- meta>qesin, "a change," a translation. Most nations in their civil constitution lie out of order for the bringing in of the interest of Christ; -- they must be shaken up and new disposed of, that all obstacles may be taken away. The day of the gospel is not only terrible in its discovering light, and as it is a trying furnace, <390302>Malachi 3:2, but also in its devouring fury, as it is a consuming oven, chapter <390401>4:1.
There are three principal seasons of the Lord's eminent appearance to carry on the kingdom of Christ and the gospel, and all attended with dreadful providential alterations: and unto one of these heads may all particular actings be reduced.
1. The first is, the promulgation of the gospel among the Jews by the Lord Christ himself and his apostles. What this was attended withal is graphically described, <402406>Matthew 24:6,7,
"And ye shall hear of wars, and rumors of wars; for nation shall rise against nation, and kingdom against kingdom, and there shall be famines, and pestilences, and earthquakes in divers places."
386
And the close of it you have, verse 29, "Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of heaven shall be shaken." The Judaical state, in all the height and glory of it, was utterly consumed; so that all flesh, all the Jews, were in danger of utter destruction, verse 22; their own historian, himself a Jew, affirming, that from the foundation of the world never was there such destruction and desolation brought upon any nation: Which words of his are a comment on that prediction of our Savior, <402421>Matthew 24:21. And the reason of this eminent desolation you have, <230905>Isaiah 9:5,6.
2. The second is, in the farther carrying on of the gospel, after the destruction of Jerusalem, throughout the world of the Gentiles, subject then in a great proportion to the Roman empire. And what is the issue hereof? The opening of the six seals immediately follows thereon, Revelation 6; which, after manifold and various alterations, end in that dreadful dissolution of the Pagan empire which you have described from verse 14 to the end.
3. The most signal is the coming of the Lord Christ to recover his people from antichristian idolatry and oppression: which, of all others, is, and shall be, attended with the most astonishing alterations and desolations, -- pulling down of high trees, and exalting them that are low. Thence is that war described <661714>Revelation 17:14, and that mighty vengeance poured out by the Lord Christ on the nations, their kings and captains, chapter <661911>19:11 to the end; which the Holy Ghost describes by a collection of all the most dreadful expressions which are any where used to set out great devastations in the Old Testament.
And this is the head whereunto the present actings of Providence in this nation are to be referred; they all tend to the accomplishment of his main design therein. He that thinks Babylon is confined to Rome and its open idolatry, knows nothing of Babylon, nor of the new Jerusalem. The depth of subtle mystery doth not lie in gross, visible folly. It hath been insinuating itself into all the nations for sixteen hundred years, and to most of them is now become as the marrow in their bones. Before it be wholly shaken out, these heavens must be dissolved, and the earth shaken; their tall trees hewed down, and set a howling, <661801>Revelation 18:1, and the
387
residue of them transplanted from one end of the earth to another. This, I say, then, is the work that the Lord hath now in hand; and this is a day of thankfulness in reference to what he hath done for us in this nation. I know no better way of praising God for any work, than the finding out of his design therein, and closing with him in it. God hath gone with you, I hope, now to the end of your work; leave him not until he comes to the end of his. He hath compelled you "to go with him one mile" for your own good, -- go with him two for his glory. The two tribes and a half sat not down in their own possessions until the whole work of the Lord was done. I speak not with respect to any engagements of war with foreign nations; -- what have I to do with things that are above me? You will find work enough for your zeal to the kingdom of Christ at home; and this is the work of thankfulness which you are called unto.
Now, the reasons of this are, --
(1.) Because amongst all men, where the kingdom of Christ is to be set up, there is something or other possessed that he alone must and will have; and, therefore, the Lord giving Jesus Christ but his own inheritance, it must needs be attended with great alterations. I dare say, until of late (whatever now is) there was not any state or nation in the world, where the name of Christ is known, but that there was an intrenchment upon that which is the pure portion and inheritance of the Lord Christ, and that detained with falsehood and force. Yea, such is the folly and blindness of the most of men, that they think their greatest interest lies in holding that fast which Christ will take from them; -- Pharaoh-like, that thought it the great advantage of his kingdom not to let the people go, when it proved the ruin of him and his land. This, I dare say, will, in the issue, be the ruin of all or most of the tall trees of Europe; they have grasped much of the power of Christ, and endeavor to impose on the consciences of his in the worship of God, or otherwise oppress them in what he hath purchased for them: and, by a dreadful mistake, they suppose their own interest lies therein; which makes them hold fast until Christ hath shaken them all to pieces, and taken away even that also which was their own. The late king had learned a saying from his predecessor, "No bishop, no king." Hence he supposes his main interest to lie in holding fast Prelacy; whatever he seems to part withal, that he will not let go, -- that is his main interest. And what is this Prelacy? A mere antichristian encroachment upon the
388
inheritance of Christ, Christ coming to take his own, shakes the other to pieces. Those who would have been our oppressors in Scotland, but that God hath crushed the cockatrice in the shell, and filled the pit with their dead bodies which they had digged for us, -- they also had prepared a Procrustes' bed, a heavy yoke, a beast that, had it grown to perfection, would have had horns and hoofs; and in maintaining this they think their great interest to lie. And in holding this fast, are they, after all their associations, broken in pieces. And this is one cause.
(2.) The works that God hath to do in such a season require it. God hath three great works to do, in the day of his carrying on the interest of Christ and the gospel: --
[1.] He hath great revenges to take;
[2.] He hath great deliverances to work;
[3.] He hath great discoveries to make. I shall but touch on each.
[1.] He hath great revenges to take, and that on three sorts of persons.
1st. On oppressing Babylonians, -- false worshippers and persecutors. Whilst the bride is preparing for the Lord Christ, he goes forth, with the armies of heaven following him, to take vengeance on these his enemies, <661911>Revelation 19:11. These are the Absaloms, the usurpers of his throne, -- the Hamans, the forcers of his spouse, the chiefest adversaries of his kingdom? (<234314>Isaiah 43:14; <242512>Jeremiah 25:12, 51:35; <661619>Revelation 16:19.) "He shall fill the places with dead bodies" of these; and upon this account "wound the heads over many countries," <19B006>Psalm 110:6. The axe is laid to the root of many a tall tree on this score, even in this nation, where he is reckoning for blood and imposition of yokes; and he hath found out men inheriting this spirit from one generation to another.
2dly. Scoffing Edomites. -- There is a twofold quarrel that God hath with that generation of men; their rejoicing at Zion's distress, and desiring its increase, <19D707>Psalm 137:7; and their endeavor to destroy the residue, when at any time straitened, Obadiah 14:1. How many in the late trial rejoiced in the straits of Zion, that sat expecting our destruction, that they might have risen to stand in the cross ways to have cut off them that escaped! Wherewith should they have reconciled themselves to their master, but
389
with the heads of the servants of Christ? God hath vengeance in such a day as this for Edom also.
3dly. Lukewarm Laodiceans, -- neutralists, that "drink wine in bowls," and are no way moved at the "suffering of Joseph," -- Gallios, that care for none of these things. There is not a generation in the world with whom the Lord is more provoked than with this Meroz generation. When God is jealous for Zion, he is displeased with them that are at ease, <380114>Zechariah 1:14,15. Now, consider how many persons of all these sorts are fixed in the nation, and you will see that vengeance cannot be taken on them without great alterations.
[2.] He hath deliverances to work. It is the time of "visiting the prisoners of hope:" the prey must be taken out of the jaws of the terrible, -- every "staff of the oppressor broken in pieces;" yea, he delivers his saints, not only from all that they have suffered, but from all that was in the contrivance of their enemies to bring upon them, -- which is greater than they can execute; and this will cost something, before the Pharaohs of the nation will let his people go.
[3.] He hath great trials to make; --
1st. Of his own, that they may be purged;
2dly. Of hypocrites, that they way be discovered.
1st. The day of carrying on the interest of Christ is a day of purifying and purging, <271210>Daniel 12:10, "Many shall be purified, and made white, and tried;" that is, a day like a furnace, <390303>Malachi 3:3, that will consume dross and tin. The remainder of the people must be brought through the fire, <381309>Zechariah 13:9. Joshua's garments are defiled by dwelling in Babylon; (<380303>Zechariah 3:3) many of Christ's own have contracted rust and soil, have got carnal interests and engagements, that must be scoured from them.
2dly. Of the discovery of hypocrites. It is emphatically said of the saints, that they "follow the Lamb whithersoever he goeth." (<661404>Revelation 14:4; <430626>John 6:26) All sorts of professors will follow him in some paths; in such as are consistent with their power, dominion, and advantages, they are even ready to run before him: but he hath some paths that are unpleasing to flesh and blood, -- paths that he gives no loaves in; here men
390
that say they are Jews, and are not, but lie, give quite out from him. Now, upon all these several accounts, must that day of the gospel of necessity be attended with great providential alteration.
Use 1. To discover where dwells that spirit that actuates all the great alterations that have been in these nations. Such things have been brought to pass as have filled the world with amazement; -- a monarchy of some hundred years' continuance, always affecting and at length wholly degenerated into tyranny, destroyed, pulled down, swallowed up; -- a great and mighty potentate, that had caused "terror in the land of the living," and laid his sword under his head, brought to punishment for blood; -- hypocrites and selfish men abundantly discovered, wise men made fools, and the strong as water; -- a nation (that of Scotland) engaging for and against the same cause, backward and forward twice or thrice, always seeking where to find their own gain and interest in it, at length totally broken, in opposition to that cause wherewith at first they closed; -- multitudes of professors, one year praying, fasting, mightily rejoicing upon the least success, bearing it out as a sign of the presence of God; another year, whilst the same work is carried on, cursing, repining, slighting the marvellous appearance of God in answer unto prayers and most solemn appeals, being very angry at the deliverances of Zion: -- on the other side, all the mighty successes that God hath followed poor despised ones withal, being with them as with those in days of old, <581133>Hebrews 11:33,
"Who through faith subdued kingdoms, wrought righteousness, obtained promises, stopped the mouths of lions, quenched the violence of fire, escaped the edge of the sword, out of weakness were made strong, waxed valiant in fight, turned to flight the armies of the aliens."
He, I say, that shall consider all this, may well inquire after that principle which, being regularly carried on, yet meeting with the corruption and lusts of men, should so wheel them about, and work so many mighty alterations. Now, what is this but the most effectual design of the Lord to carry on the interest of Christ and the gospel, whatever stands in the way? This bears down all before it, -- wraps up some in blood, some in hardness, and is most eminently straight and holy in all these transactions.
391
<231432>Isaiah 14:32, "What shall one then answer the messengers of the nation? That the Lord hath founded Zion, and the poor of his people shall trust in it."
Use 2. To magnify the goodness of God, who unto us hath sweetened and seasoned all his dreadful dispensations, and all the alterations in those nations, with this his gracious design running through them all: this is that which puts all their beauty and luster on them, being outwardly dreadful and horrible. The carrying on of this (which is hidden from the men of the world, who have therefore no joy) is the only thing we have to rejoice at in this day; our victories have no glory but what they receive from hence, <230402>Isaiah 4:2. That blood which is an acceptable sacrifice to the Lord is the blood of the enemies of this design of his; the vengeance that is to be delighted in is the vengeance of the temple; heaven, and all that is in it, is called to rejoice, when Babylon "is destroyed with violence and fury," <661821>Revelation 18:21, -- when those who would not have the King of saints reign are brought forth and slain before his face: and in this God makes distinguishing work, and calls to rejoicing, <236513>Isaiah 65:13, 14,
"Therefore thus saith the Lord GOD, Behold, my servants shall eat, but ye shall be hungry: behold, my servants shall drink, but ye shall be thirsty: behold, my servants shall rejoice, but ye shall be ashamed: behold, my servants shall sing for joy of heart, but ye shall cry for sorrow of heart, and shall howl for vexation of spirit."
Thus the saints are called to sing "the song of Moses the servant of God, and the song of the Lamb," <661503>Revelation 15:3. The deliverance by Moses was a temporal deliverance from outward yokes and bondage; -- the deliverance of the Lamb was a spiritual deliverance from spiritual bondage: the deliverance that God will give his saints from this oppression shall be mixed; as their bondage partakes of both, so shall their deliverance be; and therefore they shall sing the song of Moses and the Lamb. If ever any persons in the world had cause to sing the song of Moses and the Lamb, we have this day. The bondage prepared for us was both in spirituals and temporals; -- about a tyrant full of revenge, and a discipline full of persecution, hath been our contest: whether the yoke of the one and the other should by the sword and violence be put upon our necks and consciences, is our controversy. There was both Egypt and Babel in the
392
bondage prepared, -- and both these enraged. Pharaoh doubled the task of the Israelites when they did speak of liberty; what would he have done had he recovered them under his hand after they were escaped? What would the thoughts of that man of blood have been, and his ways, had he prevailed, after so many provocations? "Craede ac sanguine, quisquis ab exilio." And what would their ways have been who thought to sit on his right hand and his left in his kingdom? But of this afterward. Now, God having broken both the one snare and the other, surely we have cause to sing the song of Moses and of the Lamb this day, when others are in the condition mentioned <230821>Isaiah 8:21,22.
It is true, all things are not clear to all perhaps that serve the Lord. Some cannot rejoice in the works of our God; but they are not the first on whom that sin hath been charged. Nothing more frequent in the Scripture than the laying this sin at the door of professors, that they set not their hearts to the work of the Lord. If they are of the armies in heaven, they will at length learn to follow the Lamb; and for the present, music with some discords may make melody for the Lord. The song of Deborah is full of complaint, (<234318>Isaiah 43:18; <197842>Psalm 78:42-44; <070515>Judges 5:15,17,23.) -- divisions of Reuben, -- Gilead, Dan, and Asher, slow in their helps, -- Meroz wholly neutral: -- though we have of all these sorts, yet may we make a song to the Lord, that in Jesus Christ may be acceptable this day. And the Lord, I hope, will open the eyes of them amongst us, and give them to cry for mercy when his righteous judgments have driven them from all their holds. When the mighty army was destroyed in the north about three years ago, many would see nothing in it, but that they had not the blessing of the church. Hence they began to think of it as Balak did of Balaam; -- "whom he blessed, they were blessed; and whom he cursed, they were cursed." (<041206>Numbers 12:6; 1<111826> Kings 18:26.) God could not bear the robbing him of his glory, and giving it unto selfish men. They shall bless, and bless again, and be no more heard than the Baalists' cry: -- even to the Lord shall they cry, but he will not regard them: the Lord, I say, will drive them from such holds as these, that they may acknowledge his hand. Let, then, the great work of the Lord be owned, be rejoiced in, for it will certainly bear down all that stand in the way of it: neither is there the least true consolation in any of these alterations, but what arises from a closing with it. Come we to the second observation.
393
II. The actings of God's providence, in carrying on the interest of Christ,
are and shall be exceedingly unsuited to the reasonings and expectations of the most of men.
He hath a glorious work here to be accomplished. Of whom should he now make use? Surely the "high tree," the "green tree" will be employed. If one be to be anointed in the family of Jesse, will it not be goodly Eliab? if the king will honor any, who should it be but I, says Haman? But all on the contrary, the low, dry tree is taken; David from the flock, and Mordecai from the gate. The thoughts of God are not as our thoughts, neither doth he look on outward appearances.
To give some instances in his most signal actings in this kind.
The Jews knew that God had a great work to do in giving of a Messiah, the Savior of the world. They are raised up to expectation of it; upon every considerable appearance, they cry, Is this he? And what withal did they expect? -- Outward glory, beauty, deliverance, carnal power and dominion. God at length comes to do his work, and bringeth forth a poor man, that had not where to lay his head, followed by a few fishermen and simple women, that had "neither form nor comeliness that he should be desired;" persecuted, despised, crucified from the beginning to the end; -- quite another thing than what they looked for. (<420315>Luke 3:15; <430119>John 1:19,20; <440106>Acts 1:6; <402021>Matthew 20:21,22, 13:55, 8:19; <430428>John 4:28,29; <235302>Isaiah 53:2, 3; <502007>Philippians 2:7,8, etc.) Thus lays he the foundation of the gospel in the person of his Son, by frustrating the expectations of the most of men: "The stone which the builders refused," etc. Again, seeing salvation is of the Jews, the rod of Christ's strength being to be sent out of Zion, and that living waters were to flow forth from Jerusalem, -- the gospel being from thence to be published through the world, -- whom should the Lord choose to do it? Surely the great, the wise, the learned of that nation; the high priests, learned scribes, devout Pharisees, that might have won their message some repute and credit in the world. (<430422>John 4:22; <19B002>Psalm 110:2; <264701>Ezekiel 47:1; <381408>Zechariah 14:8; <440413>Acts 4:13; 1<460120> Corinthians 1:20, 26-28.) But, contrary to all the wisdom of the flesh, he takes a few ignorant, weak, unlearned fishermen, despised upon all accounts, and commits this great work unto them; and accordingly out they go, friendless, helpless, harborless, unto their great employment. The
394
like instruments, for the most part, did he employ to make an entrance upon the great work of casting down false worship and idolatry. Moreover, in that great work for the Lord Christ which is to be accomplished in the ruin and destruction of Babel, when it must be done with might, power, and strength, with armies and blood, will not now the Lord use the "high and green tree?" Many kings and potentates having in profession embraced the doctrine of the gospel, nobles and great ones having given up their names in appearance unto Christ, -- who but they shall now be used in this work of the Lord? But yet plainly the Lord tells them the contrary, <661809>Revelation 18:9; -- all these persons bewail the judgments of God that are executed on Babel, which shall be done by low, dry trees.
To give one instance in the mighty works which God hath lately wrought in these nations: -- A work of reformation and carrying on the interest of Christ is here undertaken. What, upon this, are the thoughts of the most of men? whither were their eyes turned? Tall trees, green trees are pitched on. This and that great lord, popular with the multitude, Eliabs in their eyes, they must do it; -- the Scots shall certainly effect it; -- the king shall be taken from his evil counsel, he shall be active in it. A church government shall be set up, and no man suffered to live in the nation that will not submit unto it. Some, like the sons of Zebedee, shall sit on the right and left hand of Christ, in the kingdom they were setting up for him; -- these and those, sound good men, shall be next the king: then all will be great and glorious indeed. What now, I pray? Do all things indeed suit and answer these expectations and reasonings of men? doth God accomplish the thoughts of their hearts? Alas! the high trees rested on proved, for the most part, broken reeds, that ran into our hands, and let out our blood in abundance to no purpose; -- the top bough, hoped for, fallen as an abominable branch; -- the Scots shaken and broken with unparalleled destruction, in the maintenance of the interest and cause which at first they prosperously opposed; -- the iron yoke, pretended to be that of Christ (though it be fleshly, carnal, and cruel, suited to the wisdom of a man, and his rule be spiritual, meek, and gentle), cast off and thrown away: -- low trees, dry trees, despised ones, contemned ones, without form or comeliness, exalted, used, employed, and the hand of the Lord evidently lifted up in all these transactions.
395
Some reasons of this may be given, and, --
1. The first is taken from the corruptions of the hearts of men squaring the works of God to their fleshly reasonings, corrupt interests and principles. They are bold with the wisdom of God, and conclude thus and thus things ought to be, -- ordering their thoughts for the most part according to their corrupt and carnal advantages. I shall instance both as to carnal advantages and principles.
(1.) Carnal power and glory seem excellent to the Jews: hence think they, When God gives us our Messiah, all this must be accomplished. Their affections are disordered by corrupt lusts and desires, and that enslaves their minds to strange apprehensions: -- God comes in his own way, and how cross do things run to their expectations. What was the corrupt design of many in Scotland? That they might set up a son of Tabeal in England, and themselves be great under him; that they and their partakers might impose on the residue of the nation, especially in the things of God. Their great desire that things should be thus, corrupts their minds to think that it ought to be so, and shall be so. Hence ambition to rule and to have all under their power, even in conscience, is quickly mistaken for zeal to the kingdom of Christ, -- re-enthroning of tyranny is loyalty; and all according to covenant. As if men had sworn to be good to themselves, and to be true to their own interests all their days; which surely few need to be sworn to. Thus men's minds and judgments are distempered by their lusts and interests, which makes them frame a way for God to proceed in; which, when he doth not, how are they surprised!
(2.) For principles. Men take up principles that they will adhere unto: -- wise principles, forsooth, yea, and very righteous too! All things whatever that fall out must be squared unto their principles. They expect that nothing must be done but what suits unto them; and if any thing contrary be wrought, even of God himself, how deceived, how disappointed are they! The most tremendous judgment of God in this world is the hardening of the hearts of men; -- this seals them up for the most part to destruction: -- a thing it is often mentioned in the Scripture, and many subtle disputes there are, how it should come forth from Him who is most holy, seeing it is the greatest sin of the creature.
396
I shall give you my thoughts, in a most eminent instance or two, as to one particular of it. Look on Pharaoh, of whom it is most signally spoken, that God "hardened his heart." How did the Lord accomplish this? Pharaoh settles himself upon as righteous principles as ever any of the sons of men could do: one is, "That it belongs to the chief ruler of a nation to see to the profit and glory of the nation." What more righteous principle is there in the world? You that talk of your principles, give me one more righteous than this. Hence he concludes, that if it be incumbent on him to see that the realm receive no detriment, he must not let the people go by whom they received so many great advantages. God confirms his heart in these principles, which are good in themselves, but abominable when taken up against the mind and providence of God. Hence he and his perished in their principles, acting against the appearance of God. It is also said of Sihon, the king of the Amorites, that "his heart was hardened that he would not let the people go through his land." How, I pray? Even by adhering to that wise principle, "That it is not meet to let a potent enemy into the bowels of a people." And this made way for his ruin.
Thus is it with many; they fix on principles, good in general, and in their season. Old bounds must not be broken up; -- order must not be disturbed: -- let God appear never so eminently, so mightily, they will keep to their principles. What is this but judicial hardness? And this, I say, is one reason why the actings of God in such a day as this are so unsuited to the expectations of men; -- they square his work to the interests and principles which it will not answer.
2. God chooseth thus to do things above and beside the expectations of men, that his presence and the presence of the Lord Christ may be the more conspicuous in the world. Did the Lord always walk in paths that men had rationally -- that is, foolishly (for such is our wisdom in the ways of God) allotted to him, the appearances of his glory would be exceedingly eclipsed. It is hard for men to have a clear and naked view of the power of God (<070704>Judges 7:4) in effecting any thing, when there is great help of means to do it; but it is much harder to discern the wisdom of God in an affair, when men's own wisdom and designing is all accomplished. But now, when the way of God is "like the way of an eagle in the air," -- when "his paths are in the deep, and his footsteps are not known," -- then is he glorious in his goings. Men think all things would be very glorious, if
397
they might be done according to their mind: perhaps, indeed, they would;but with their glory, not the glory of God.
3. God will do it for the hardening of many false, empty professors and others in the world, that the judgments appointed may come upon them to the uttermost. (<450918>Romans 9:18; <050230>Deuteronomy 2:30; <198112>Psalm 81:12, 69:22; <061120>Joshua 11:20; <230609>Isaiah 6:9-12; <431240>John 12:40-43; <053215>Deuteronomy 32:15) The hardening of men to their destruction, being a close and inward work, is one of the most eminent acts of the providence of God in governing the world: -- by this he accomplisheth most of the judgments that he hath threatened. Now, there is not any dispensation of God towards man but he can, and doth sometimes, cause it to be so managed and ordered, that it shall be a way and means of hardening such as he hath appointed thereunto: -- some are hardened by the word, some by mercies, some by judgments. Amongst other ways that he useth for this purpose, this is one, -- the disposal of the works of his providence contrary to the reasonings of men, -- doing things unlikely and unfitly in the eyes of flesh and blood, that so they may despise those ways of his, and be broken in opposition unto them. Take an instance in Pharaoh's last hardening for destruction: When he brought the people out of Egypt, he did not lead them the direct way to Canaan, but carries them into the wilderness, and shuts them up between the mountains and the sea. Pharaoh justly concludes that they are entangled beyond escape, and that he shall surely overtake them and destroy them. This draws him out to his ruin. Had God led them in the straight path, probably he had not pursued after them; but the Lord lays this as a plot for his destruction. God will harden Jeroboam, and therefore a lion shall slay the prophet that preached against his idolatry. So was it with the Jews. They expect all glory to attend the coming of the Messiah; and after the coming of him indeed, God follows them with judgments to a total desolation; which being so unsuited unto the dispensation they expected, hardness thereby is come upon them to the uttermost. Tertullian says, he dares say that "the Scriptures were on purpose framed in many thing to give occasion to proud and curious unhumbled wits to stumble and fall." And I dare say that the Lord doth order many of his works in the world in "ways past finding out," on purpose to give occasion to many to stumble and fall. God fulfilleth many mighty works, that could not otherwise be brought about, by hardening the
398
hearts of men. The hardening of the late king's heart was an engine whereby he wrought mighty thing and alterations. Had not God laid obdurateness and stubbornness upon his spirit, we had long since, in all probability, been ruined. To accomplish this end, then, God will so order the works of his providence, that men shall reason themselves into unreasonable and brutish hardness and stupidity. Thus God hath done in the days wherein we live. His mighty acts that he hath wrought, both for the matter of the things done and the manner of their doing, have been so contrary to men's principles, interest, expectations, and reasons, that they have slighted them to such a degree of hardening that they seem to have no reason left at all; -- and when it comes to that, God will fall judicially upon the very faculties of their souls; he will blind their eyes, deprive them of their judgment and insight into things, that they shall be as incapable of [understanding] God's mind as fools; and give them up to vile affections, to do the things that are not seemly; -- as it hath fallen out with too many amongst us.
Let us now make some use of this point.
Use. It serves, then, to discover the vanity of those men who, because the works of God have not been carried on in ways suitable to their reasonings and expectations, do utterly reject them, disown them, and oppose him in them. Can these men give any one instance of any one eminent work of God that he hath brought about by such ways and means as men would rationally allot thereunto, especially in things that are in immediate subserviency to the kingdom of the Lord Christ? Can they instance that they have been so managed? nay, hath not this been a means to harden multitudes to their destruction that have limited the Holy One, and chalked out paths for him to walk in? I cannot but fear that it was a great provocation of the eyes of God's glory, that at the beginning, and in the carrying on of the great alterations that have been wrought by his providence among us, we did speak of confirming and continuing, under any condition whatsoever, any things or persons which it was in his design to evert: -- we must be promising to keep up the high tree, and to keep down the low tree; which was not at all in his thoughts, neither ever came it into his heart. I hope he hath taught us (though with thorns) to follow him sometimes, like Abraham, not knowing whither we go. Now, the Lord convince them who are yet under this darkness; -- that think the ways of
399
God not equal, because not measured by their line; -- that bring their crooked rules unto that which is really straight, and cast it away as abominable. The children of Israel had got a proverb against the ways of God; (<261802>Ezekiel 18:2.) it was so taken for granted that the ways of his providence were not right and straight, that it was grown into a common by-word. A little discovery of the pride and hypocrisy of their own hearts undeceived them at last.
I shall not say to our brethren that they have showed this day, that if Absalom had lived, and all we had been slain, it would have been wellpleasing to them; but this I shall say, that it is a sad sign that our ways please not God, when his ways please not us at all.
There being not space for handling the two remaining propositions contained in the text, I shall go forth to one general use, and so conclude.
Use. Now, this I shall take from that of the prophet <300412>Amos 4:12; -- the generality of the people being exercised with various judgments, the residue of them are said to be saved "as a firebrand out of the burning;" that is, powerfully, effectually, from a very terrible and a very near destruction. After all the Lord's great dispensation of providence, in carrying on his own design, this being the condition of the people of this nation, many being destroyed by foregoing judgments, and the residue now saved like a firebrand out of the burning, God having given us this issue of his mighty works in pulling down the high tree, and exalting the low tree, it cannot but be our wisdom to close with the counsel which God gives in such a condition; and that you have, I say, <300412>Amos 4:12, "Because I will do this unto thee, prepare to meet thy God, O Israel." Seeing that all this is done, prepare to meet thy God, O England: prepare to meet thy God, O parliament: prepare to meet thy God, O army.
To lead you a little towards the performance of this duty, it being that, and that alone, which is incumbent on you, I shall show you these two things: --
1. What it is wherein we are to meet our God.
2. How we must meet him therein.
400
1. For the first, there are three ways wherein we must meet the Lord, if we desire to answer his mind in any of these dispensations: --
(1.) In the way of his providence;
(2.) In the way of his worship;
(3.) In the way of his holiness.
(1.) The eminent ways of the providence of God in these days may be referred unto three heads.
[1.] His general design, to pull down all those high oppositions to the kingdom of his Son which I have mentioned.
[2.] His peculiar aim, to stain the glory of all flesh, to pull down high trees, that no flesh may glory.
[3.] His shaking of all endearments and enjoyments here below, that the hearts of his may be fixed only on the things that cannot be shaken.
And these, upon all accounts and considerations whatever, appear to be the main tendencies of the actings of providence in these our days.
(2.) There is the way of his worship; wherein also he will be met. It is most remote from my thoughts to enter into contests concerning that peculiar way of gospel worship which Christ hath appointed. It sufficeth me, that seeing God hath promised that in these days he will have his tabernacle with men, and that barrenness and drought shall be on every soul that comes not up to his feast of tabernacles, it is bottom sufficient to press men to meet him in that way, according as he shall graciously make out light unto them.
(3.) There is the way of his holiness. As he is holy, so are all his ways holy, -- so he will be met and walked with in all ways of holiness and obedience to Jesus Christ. And these are the ways wherein God will be met by his remnant, his delivered remnant.
2. What, then, is it to meet the Lord in any of these ways? what is it to meet him in the way of his providence, his worship, his holiness? To meet one in any thing, is to close with him in that thing: -- we say, Herein I meet you, when we are of one mind. To meet the Lord in these things, is to
401
close with the will and mind of God in them. This is that which I would exhort you unto, yea, lay the charge of God upon you this day, even on you and your companions, who are as a brand snatched out of the burning, --
(1.) To meet God in the way of his providence.
[1.] Meet him in his general design of casting down all combined opposition to the kingdom of his Son; that God in his appointed time will bring forth the kingdom of the Lord Christ unto more glory and power than in former days, I presume you are persuaded. Whatever will be more, these six things are clearly promised: --
1st. Fulness of peace unto the gospel and the professors thereof, <231106>Isaiah 11:6,7, <235413>54:13, <233320>33:20,21; <662125>Revelation 21:25.
2dly. Purity and beauty of ordinances and gospel worship, <661102>Revelation 11:2, <662103>21:3. The tabernacle was wholly made by appointment, <390303>Malachi 3:3,4; <381416>Zechariah 14:16; <662127>Revelation 21:27; <381420>Zechariah 14:20; <233508>Isaiah 35:8.
3dly. Multitudes of converts, many persons, yea, nations, <230907>Isaiah 9:7, 8, 66:8, 49:18-22; <660709>Revelation 7:9.
4thly. The full casting out and rejecting of all will-worship, and their attendant abominations, <661102>Revelation 11:2.
5thly. Professed subjection of the nations throughout the whole world unto the Lord Christ, <270244>Daniel 2:44, 7:26,27; <236006>Isaiah 60:6-9; -- the kingdoms become the kingdoms of our Lord and his Christ, [<661115>Revelation 11:15,] amongst whom his appearance shall be so glorious, that David himself shall be said to reign.
6thly. A most glorious and dreadful breaking of all that rise in opposition unto him, <236012>Isaiah 60:12, -- never such desolations, <661617>Revelation 16:1719.
Now, in order to the bringing in of this his rule and kingdom, with its attendances, the Lord Christ goes forth, in the first place, to cast down the things that stand in his way, dashing his enemies "in pieces like a potter's
402
vessel." This is a part of the design of Providence, wherein we are to meet him in these days.
I shall speak a word, --
(1st.) Unto them who are enabled to look through the clouds and darkness whereby his paths are encompassed;
(2dly.) Unto them who cannot.
(1st.) For the former, be you persuaded to meet the Lord in this his design, -- yet to continue steadfast in helping him against the mighty. I speak not only to you who are in authority, nor unto you to whom the sword is girded, but unto all that wish well to Zion. We have every one our mite that we may cast into this treasury: we may be all princes in this case, all Israels, -- prevailers with God and men. There be three things whereby even you, who are but as the number, the common soldiers of Christ, may meet the Lord in this design.
[1st.] By faith. Believe the promises, close with them, act faith upon them, and you will believe the beast unto destruction, antichrist into the pit, and Magog to ruin. Believe that (<19B001>Psalm 110:1, 4, 2:7,8; <330503>Micah 5:3,4; <236012>Isaiah 60:12) the enemies of Christ shall be made his footstool, that the nations shall be his inheritance, that he shall reign gloriously in beauty, that he shall smite in pieces the heads over divers nations; -- live in the faith of these things, and as it will give you the sweetness of them before they come, so it will hasten their coming beyond the endeavors of thousands, yea, millions of armed men.
[2dly.] Meet him with your supplications. Cry unto him, as <194503>Psalm 45:35, "Gird thy sword upon thy thigh, O most Mighty, with thy glory and thy majesty. And in thy majesty ride prosperously, because of truth, and meekness, and righteousness; and thy right hand shall teach thee terrible things. Thine arrows are sharp in the heart of the King's enemies; whereby the people fall under thee." This will make you be the armies of heaven, that follow him in his great undertakings, <661914>Revelation 19:14. It is his praying people that are his conquering armies that follow him. Now you find it coming, leave not pulling with all your strength, lest it roll back again. Shoot not two or three arrows, and so give over; but never leave shooting until the enemies of the Lord be all destroyed. Seeing it is his
403
gospel whose advancement the Lord Jesus aimeth at in all these dispensations, and whose quarrel alone he revengeth (whatever men may do), help on to the advancement of that gospel of his; which, as formerly it was oppressed by the height and tyranny of the tower of Babel, so for the present is exceedingly defiled and cumbered by the rubbish of it being in some measure cast down.
[3dly.] Whereas in these dispensations it is most eminently and frequently, in the praise of Christ, said that he is just and righteous in all his ways, -- as you may see in all the acclamations of the saints upon the execution of his judgments on his enemies ("Just and righteous art thou"); which is signally done on this account, because the ways whereby he doth it are counted most unrighteous in the world, -- in this, then, also is he to be met, even in the administration of justice and judgment: you will otherwise certainly be found in a cross path unto him, and be borne down before him. This is that wisdom which he calls for among the judges of the earth, when he is set to reign on his holy hill, <190210>Psalm 2:10,11.
(2dly.) I shall add one word or two unto them who, either from the darkness of the things themselves, or from the prejudices and temptations of their own spirits, are not able to discern the righteousness of the ways of God, but rather lift up themselves against him.
First, then, Consider the constant appearing of God against every party that, under any color or pretense whatever, have lifted up themselves for the reinforcement of things as in former days: -- what color or pretense soever they have put on, or which way soever they have turned themselves, God hath still appeared against them. Can you not discern his leavening their counsels with folly and madness, weakening their hearts and hands, -- making the strong become as tow, and the successful a reproach? Though they have gone from mountain to mountain to seek for divination, and changed their pretenses as olden as Laban did Jacob's wages, yet they find neither fraud nor enchantment that will prevail: and doth not this proclaim that the design which God had in hand is as yet marvelously above you?
Secondly, Consider the constant answer of prayers which those which have waited on God in these dispensations, to their unspeakable consolation, have received, -- finding God to be nigh unto them in all that
404
they call upon him for. If in this thing they regarded iniquity in their hearts, surely God would not have heard them. Others also cry, even to the Lord do they cry; but he will not bear witness to the abomination of their hearts. Oh, that upon these and the like considerations you would at last take the counsel of the psalmist, <194610>Psalm 46:10, Be still, and know that he is God. Be silent before him, for he is risen out of his holy habitation. Say, God hath done great things for these; who hath hardened himself against him and prospered? And this is the first particular.
[2.] The second design of Providence in these dispensations, is evidently to stain the glory of all flesh; so <232309>Isaiah 23:9. Never did the Lord any work more eminently. What sort of men is there amongst us whose glory God hath not stained? I had rather leave this unto a silent thought, than give you particular instances of it; otherwise, it were very easy to make it as clear as the sun, that God hath left neither self-honor nor glory to any of the sons of men. Meet him, then, in this also: --
1st, Cease putting confidence in man; say, He is a worm, and the son of man is but a worm; his breath is in his nostrils, and wherein is he to be accounted of? This use doth the church make of mercies, <192006>Psalm 20:6,7, "Some trust in horses, and some in chariots; but we will remember the name of the Lord:" we will not trust in parliaments or armies. "All flesh is grass," <234001>Isaiah 40:1; let it have its withering time, and away. See no wisdom, but the wisdom of God, -- no strength, but the strength of God, -- no glory but his.
2dly, Have any of us any glory, any crowns, any gifts, any graces, any wisdom or valor, any useful endowments? let us cast them all down at the feet of Jesus Christ. If we look on them, if we keep them as our own, God withers all their beauty and their glory. Thus do the elders who worship the Lamb forever, <660410>Revelation 4:10,11, say to him, Lord Jesus, thine is the glory, -- thine are all the mighty works which have been wrought in our days; -- thine are all the means whereby they have been accomplished: -- we are nothing, we can do nothing; thou art all, and in all. And this is the second.
[3.] He aims at the shaking of all these things here below. He is taking down the rate and price of all things here below; on that which was worth a thousand pounds, he takes his bill and writes down scarce the
405
thousandth part. He hath laid his hand upon the nests of the nation, and hath fitted wings unto all their treasures, and so eminently written vanity and uncertainty on them all as must needs lessen their esteem, were not men blinded by the god of this world. In this also are we to meet the Lord, --
1st. By getting a low esteem of the things that God is thus shaking, and that upon this account, that he shakes them for this very end and purpose, that we should find neither rest nor peace in them. Perhaps thou hast had a desire to be somebody in the world; -- thou seest thyself come short of what thou aimest at; say now, with Mephibosheth upon the return of David, Not only half, but let all go, seeing that the Lord Jesus shall reign with glory. A man may sometimes beat a servant for the instruction of his son; God hath shaken the enjoyments of his enemies to lead his friends to disesteem them. God forbid the quite contrary should be found upon any of us.
2dly. By laboring to find all riches and treasures in the Lord Christ. The earth staggers like a drunken man; -- the princes of it are reduced to a morsel of bread; -- all that is seen is of no value: doth not God direct us to the hidden paths, -- to the treasures that cannot be destroyed? Many say, "Who will show us any good? Lord, lift thou up the light of thy countenance upon us."
(2.) We are to meet the Lord in the way of his ordinances, -- in the way of gospel worship. The exalting of the Lord Christ herein is the issue of all the mighty works of God: this is given in as the end of all, <662103>Revelation 21:3, "The tabernacle of God," etc. After great shakings, the promise still is of a new heaven and earth, <236517>Isaiah 65:17; <662101>Revelation 21:1; and this is that the people of God put themselves upon in the days wherein Babylon is to be destroyed, <240104>Jeremiah 1:4-8; that is the work they then take in hand. The end of all is the building of the temple, <264701>Ezekiel 47:1.; and this is the conclusion that the people of God do make, <230203>Isaiah 2:3,4; and if this be neglected, the Lord will say of us, as David of Nabal, "Surely in vain have I kept these men, and all that they have." To meet the Lord in this also, --
[1.] Inquire diligently into his mind and will, that you may know his paths, and be acquainted with his statutes. I dare say, no temptation in the world
406
presses with more color and violence upon men under mercies, than that [temptation] to a neglect of walking and holding communion with God in his ordinances. The devil thinks thus to revenge himself of the Lord Jesus; -- his own yoke being broken, he thinks to prevail to the casting away of his. Christ hath a yoke, though it be gentle and easy.
[2.] You that do enjoy holy ordinances, labor to have holy hearts answerable thereunto. You have heavenly institutions, labor to have heavenly conversations. If we be like the world in our walking, it is no great matter if we be like the world in our worship. It is sad, walking contrary to God in his own paths. Show out the power and efficacy of all gospel institutions in a frame of spirit, course of life, and equability of spiritual temper, all your days.
[3.] Keep up the power of private worship, both personal and family. I have seen many good laws for the Sabbath, and hope I shall see some good examples! Look what the roots are in the family; such will the fruit be in the church and commonwealth. If your spirits are not well manured there, you will be utterly barren elsewhere. That is done most clearly to God which is done within doors,
(3.) Meet him in the way of his holiness. In the cry of the saints unto the Lord for the execution of his judgments and vengeance, they in an especial manner invocate his holiness, <660610>Revelation 6:10, "How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth?" And in their rendering praises to him, they still make mention of his holiness and righteousness in all his ways. Though the ways of God are commonly traduced as unequal and unholy ways, yet in the close there is no property of his that he will more vindicate in all his works than that of his holiness; in this, then, we are also to meet the Lord in this day of our deliverance, -- the day wherein he hath wrought such great and wonderful alterations.
This use the Holy Ghost maketh upon such like dispensations, 2<610311> Peter 3:11, "Seeing that all these things," etc.; and so also, <581227>Hebrews 12:27,28, "And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain. Wherefore, we receiving a kingdom which cannot be moved, let us have grace, whereby we may serve God acceptably with
407
reverence and godly fear." All things opposing removed, a freedom established, -- therefore let us have grace. God is the thrice holy one, -- holy in his nature, holy in his word, and holy in all his works; and he requires that his people be a holy people. To this he still urged his ancient people, from the argument of his presence amongst them. Oh, that the Spirit of the Lord would bring forth this one fruit of all his dealing with us, that we might be a holy people! If we put God's pure and dean mercies into impure and unclean vessels, they will to us be defiled. Let us take heed of prostituting the mighty works of God to the service of our lusts. Should we now make such conclusions to ourselves as the rich fool in the gospel, and say, Well, we have now peace and prosperity laid up for some years; -- soul, take try ease, eat, drink, and be merry; grow rich and great; follow after vanity, pride, folly, uncleanness; enjoy with delight the things which we have, and heap up thereto: -- why, as this is to labor to draw the Lord God into a partnership with our abominations, mad to enforce his mighty works to bear witness to our lusts, so certainly it is such a frame as he will surely and speedily revenge. The end why God delivers us from all our enemies is, not that we may serve our lusts and ourselves without fear; but that we may serve him without fear, in righteousness and holiness, all the days of our lives. Let, then, this be the issue upon our hearts of all the victories, and successes, and returns of prayers that we have received, that we give up ourselves to the Lord in all manner of holiness: this is that which the Lord's voice calls us unto. Let not now him that is filthy be filthy still; let not him that is worldly be worldly still; let not him that is loose, and hath east off the yoke of Christ, be so still; let not him that hath sought himself do so still; let not him who hath contemned the institutions of Christ do so still; let not him that hath been lifted up above his brethren be so still; -- but let every one forsake his evil way, and the iniquity that is in his hand, that we who were not a people at all may be a people to the praise of the God of all; that you who rule over men may be just, ruling in the fear of the Lord, that you may be as the light of the morning when the sun is risen, even as a morning without clouds, as the tender grass springing out of the earth by clear shining after rain; -- that we who are under rule may-sit under our vines and fig-trees, speaking well of the name of God, and laboring to carry on the kingdom of the Prince of Peace, even every one as we are called, and abiding therein with God; -- that as, when you sought this mercy of God which we rejoice in, in solemn humbling of
408
yourselves before the Lord, I made it appear unto you that it was the remnant of Jacob, God's secret and holy ones, lying in the bowels of the nation, that must be the rise of all our deliverances, so we would now every one strive to be of that number, -- for they alone enjoy the sweetness of this and every mercy.
409
SERMON 8.
THE LABOURING SAINT'S DISMISSION TO REST:
A SERMON PREACHED AT
THE FUNERAL OF THE RIGHT HON. HENRY IRETON,
LORD-DEPUTY OF IRELAND,
410
PREFATORY NOTE.
THIS sermon on the death of Ireton, though printed, as we are told in the dedication, from the first notes which the author took, contains some beautiful and interesting thoughts, and is pervaded by a strain of peculiar tenderness and solemnity. Henry Ireton was the eldest son of German Ireton of Attenton, Nottinghamshire. He was born in 1610; entered Trinity College, Oxford, in 1626; and having graduated as bachelor of arts, devoted himself' to the study of law at the Middle Temple. He entered the parliamentary army when the civil war commenced, and gave proof of singular courage and capacity. In 1646 he married Bridget, the eldest daughter of Cromwell; and by the powerful interest which he thus secured, as well as his own abilities, he obtained rapid promotion in the army. At the battle of Naseby he commanded the left wing of the parliamentary army, and was defeated by the impetuous charge of Prince Rupert. Led in the ardor of the struggle beyond his own rank, he was himself wounded and taken prisoner, but contrived soon afterwards to make his escape. It was at his suggestion that the secret council of officers was held, to consider what course should be taken in disposing of the king's person. He was one of the judges on the king's trial, and signed the warrant for his execution. In 1649 he was second in command to Cromwell in Ireland, was made president of Munster, and afterwards was left as lord deputy when Cromwell returned to England. In the midst of a successful career, he was seized, after having taken Limerick, with an inflammatory fever, on the 16th of November, and died on the 26th, 1651. His memory was honored by a public funeral, and his remains were interred in Henry the Seventh's Chapel in Westminster Abbey. His widow and his children, consisting of one son (Henry) and four daughters, had a grant of £ 2000 settled on them by Parliament out of the confiscated estates of the Duke of Buckingham. After the Restoration, his body was disinterred, gibbeted along with that of Cromwell, and buried at Tyburn.
Various testimonies might be adduced in proof of the high esteem in which he was held by his party. Burner affirms, that "he had the principles and temper of a Cassius;" -- Hume, that "he was a memorable personage, much celebrated for his vigilance and capacity;" -- Noble (" Memoir of the
411
Cromwell Family," vol. ii. p. 298), that "he was the most artful, dark, deliberate man of all the Republicans, by whom he was much beloved;" -- Heath ("Flagellum," p. 124), that "he was absolutely the best prayermaker and preacher in the army; for which he may thank his education at Oxford;" -- Ludlow ("Memoir," vol. i. p. 33), that "he erected for himself a more glorious monument in the hearts of good men, by his affection to his country, his abilities of mind, his impartial justice, his diligence in the public service, and his other virtues; which were a far greater honor to his memory than a dormitory among the ashes of kings;" -- and Carlyle ("Cromwell's Letters and Speeches," vol. i. p. 167) thus closes a reference to his death, -- "One brave and subtle-working brain has ended; to the regret of all the brave. A man, able with his pen and his sword; very stiff in his ways.'" -- ED.
412
TO THE HONOURABLE AND MY VERY WORTHY FRIEND,
COLONEL HENRY CROMWELL.
SIR,
THE ensuing sermon was preached upon as sad an occasion as on any particular account hath been given to this nation in this our generation. It is now published, as at the desire of very many who love the savor of that perfume which is diffused with the memory of the noble person peculiarly mentioned therein, so also upon the requests of such others as enables me justly to entitle the doing of it, obedience. Being come abroad, it was in my thoughts to have directed it immediately, in the first place, to her who, of any individual person, was most nearly concerned in him. But having observed how near she hath been to be swallowed up of sorrow, and what slow progress He who took care to seal up instruction to her soul by all dispensations, hath given her hitherto towards a conquest thereof, I was not willing to offer directly a new occasion unto the multitude of her perplexed thoughts about this thing. No doubt, her loss being as great as it could be, upon the account of one subject to the law of mortality, as many grains of grief and sorrow are to be allowed her in the balance of the sanctuary as God doth permit to be laid out and dispended about any of the sons of men. He who is able to make sweet the bitterest waters, and to give a gracious issue to the most grievous trial, will certainly, in due time, eminently bring forth that good upon her spirit which he is causing all these things to work together for. In the meantime, sir, these lines are to you: your near relation to that rare example of righteousness, faith, holiness, zeal, courage, self-denial, love to his country, wisdom, and industry, mentioned in the ensuing sermon; -- the mutual tender affection between you whilst he was living; -- your presence with him in his last trial and conflict; -- the deserved regard you bear to his worth and memory; -- your design of looking into and following after his steps and purpose in the work of God in his generation, as such an accomplished pattern as few ages have produced the like, -- with many other reasons of the like nature, did easily induce me hereunto. That which is here printed is but the notes which I first took, not having had leisure since to give them a
413
serious perusal; and upon that account must beg a candid interpretation unto any thing that may appear not so well digested therein as might be expected. I have not any thing to express concerning yourself, but only my desire that your heart may be fixed to the Lord God of your fathers; and that, in the midst of all your temptations and oppositions wherewith your pilgrimage will be attended, you may be carried on and established in your inward subjection unto, and outward contending for, the kingdom of the Dearly Beloved of our souls, not fainting or waxing weary until you receive your dismission to rest for your lot in the end of the days.
SIR, Your most humble and affectionate Servant, J. OWEN. OXON, CHR. CH., April 2.
414
SERMON 8.
THE LABORING SAINT'S DISMISSION TO REST.
"But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days." -- <271213>Daniel 12:13.
THE words of my text having no dependence (as to their sense and meaning, but only as to the occasion of them) on the verses foregoing, I shall not at all look backward into the chapter, but fall immediately upon them, that I be not hindered from my principal intendment; -- being unwilling to detain you long, though willing to speak a word from the Lord to such a congregation, gathered together by such an eminent act of the providence of God.
The words are the Lord's dismission given to a most eminent servant, from a most eminent employment, wherein these four things are observable: --
First, The dismission itself in the first words: "Go thou thy ways."
Secondly, The term allotted for his continuance under that dismission: "Until the end be."
Thirdly, His state and condition under that dismission: "For thou shalt rest."
Fourthly, The utmost issue of all this dispensation, both as to his foregoing labor, his dismission, and rest following: "Stand in thy lot at the end of the days."
I. In the first I shall consider two things: --
1. The person dismissed: "Thou;"
2. The dismission itself: "Go thou thy ways."
1. The person dismissed is Daniel, the writer of this prophecy, who received all the great visions of God mentioned therein; and I desire to observe concerning him, as to our purpose in hand, two things: --
(1.) His qualifications;
415
(2.) His employment.
(1.) For the first, I shall only name some of them that were most eminent in him, and they are three: --
[1.] Wisdom;
[2.] Love to his people;
[3.] Uprightness and righteousness in the discharge of that high place whereunto he was advanced.
[1.] For the first, the Holy Ghost beareth ample testimony thereunto, <270117>Daniel 1:17,20,
"As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm."
In all matters of wisdom and understanding, none in the whole Babylonian empire, full of wise men and artists, were to be compared unto Daniel and his companions; and <262803>Ezekiel 28:3, rebuking the pride and arrogancy of Tyrus, with a bitter scorn he says, "Behold, thou art wiser than Daniel," or thou thinkest thyself so, -- intimating that none in wisdom was to be compared unto him.
[2.] Love to his people. On this account was his most diligent inquiry into the time of their deliverance, and his earnest contending with God, upon the discovery of the season when it was to be accomplished, chapter 9:1-4. Hence he is reckoned amongst them who in their generation stood in the gap in the behalf of others, -- "Noah, Daniel, and Job." Hence God calls the people of the Jews, his people, chapter <270924>9:24, "Seventy weeks are determined on thy people;" -- the people of thy affections and desires, the people of whom thou art, and who are so dear unto thee.
[3.] For his righteousness in discharging of his trust and office, you have the joint testimony of God and man: -- his high place and preferment you have, chapter <270602>6:2. He was the first of the three presidents who were set
416
over the hundred and twenty other princes of the provinces; and the Holy Ghost tells you, that, in the discharge of this high trust and great employment, he was faithful to the utmost, verse 4, "Then the presidents and princes sought to find occasion against Daniel concerning the kingdom; but they could find none occasion nor fault; forasmuch as he was faithful, neither was there any error or fault found in him." Which also his enemies confessed, verse 5, "Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God."
These qualifications, I say, amongst others, were most eminent in this person who here received his dismission from his employment.
(2.) There is his employment itself, from which he is dismissed; and herein I shall observe these two things: --
[1.] The nature of the employment itself;
[2.] Some considerable circumstances of it.
[1.] For the first, it consisted in receiving from God, and holding out to others, clear and express visions concerning God's wonderful providential alterations in kingdoms and nations, which were to be accomplished from the days wherein he lived to the end of the world. All the prophets together had not so many clear discoveries as this one Daniel concerning these things.
[2.] For the latter, this is observable, that all his visions still close with some eminent exaltation of the kingdom of Christ; -- that is the center where all the lines of his visions do meet, as is to be seen in the close almost of every chapter; and this was the great intendment of the Spirit in all those glorious revelations unto Daniel, to manifest the subserviency of all civil revolutions unto the interest of the kingdom of the Lord Christ.
This, then, is the person concerning whom these words were used, and this was his employment.
2. There is his dismission itself: "Go thou thy ways." Now this may be considered two ways: --
(1.) Singly, relating to his employment only;
417
(2.) In reference to his life also.
(1.) In the first sense, the Lord dischargeth Daniel from his farther attendance on him, in this way of receiving visions and revelations concerning things that were shortly to come to pass, although haply his portion might yet be continued in the land of the living: as if the Lord should say, Thou art an inquiring man; thou art still seeking for farther acquaintance with my mind in these things; -- but content thyself, thou shalt receive no more visions; I will now employ Haggai, Zechariah, and others; thou shalt receive no more. But I cannot close with this sense, for, --
[1.] This is not the manner of God, to lay aside those whom he hath found faithful in his service. Men, indeed, do so; but God changeth not: whom he hath begun to honor with any employment, he continueth them in it whilst they are faithful to him.
[2.] Daniel was now above a hundred years old, as may be easily demonstrated by comparing the time of his captivity, which was in the third year of the reign of Jehoiakim 1:1, with the time of his writing this prophecy, which is expressly said to be in the reign of Cyrus, the king of Persia, chap. x. 1; and, therefore, probably his end was very nigh. And after this you hear of him no more; who, had he lived many days, it had been his sin not to have gone up to Jerusalem, the decree of Cyrus, giving liberty for a return, being passed.
(2.) It is not, then, God's laying him aside from his office simply, but also his intimation that he must shortly lay down his mortality, and so come, into the condition wherein he was to "rest" until the end. This, then, is his dismission. He died in his work; -- life and employment go together. "Go thou thy ways."
Observation I. There is an appointed season, wherein, the saints of the most eminent abilities, in the most useful employments, must receive their dismission: -- be their work of never so great importance, be their abilities never so choice and eminent, they must in their season receive their dismission.
Before I handle this proposition, or proceed to open the following words, I shall crave leave to bring the work of God and the word of God a little
418
close together, and lay the parallel between the persons dismissed, -- the one in our text, the other in a present providence, which is very near, only that the one lived not out half the days of the other.
1. Three personal qualifications we observed in Daniel, all which were very eminent in the person of our desires.
(1.) Wisdom. There is a manifold wisdom which God imparteth to the sons of men. There is spiritual wisdom, that, by the way of eminency, is said to be "from above," <590317>James 3:17; which is nothing but the gracious acquaintance of the soul with the hidden wisdom of God in Christ, 1<460207> Corinthians 2:7. And there is a civil wisdom, or a sound ability of mind for the management of the affairs of men, in subordination to the providence and righteousness of God. Though both these were in Daniel, yet it is in respect of the latter that his wisdom is so peculiarly extolled. And though I am very far from assuming to myself the skill of judging of the abilities of men, and would be fax from holding forth things of mere common report; yet, upon assured grounds, I suppose this gift of God, -- ability of mind, and dexterous industry for the management of human affairs, -- may be ascribed to our departed friend.
There are sundry things that distinguish this wisdom from that policy which God abhors; which is "carnal, sensual, and devilish," <590315>James 3:15, though it be the great darling of the men of the world. I shall name one or two of them.
[1.] A gracious discerning of the mind of God, according to his appearance in the affairs wherein men are employed, <330609>Micah 6:9,
"The Lord's voice crieth unto the city, and the man of wisdom shall see try name: hear ye the rod, and who hath appointed it."
It is the wisdom of a man, to see the name of God, to be acquainted with his will, his mind, his aim in things, when his providential voice crieth to the city. All the works of God have their voice, -- have their instruction; -- those of signal providences speak aloud; they cry to the city, Here is the wisdom of a man: he is a man of substance, f180 a substantial man, that can see his name in such dispensations. This carnal policy inquires not into, but is wholly swallowed up in the concatenation of things among themselves; applying secondary causes unto events, without once looking
419
to the name of God, -- like swine following acorns under the tree, not at all looking up to the tree from whence they fall.
[2.] Such acquaintance with the seasons of providence as to know the duty of the people of God in them, 1<131232> Chronicles 12:32,
"The children of Issachar, men that had understanding of the times, to know what Israel ought to do."
This it is indeed to be a man of understanding, -- to know in any season the duty of Israel, that they may walk up to acceptation with God in the performance thereof; -- a thing which is neither prescribed in the rules nor followed in the practice of men wise only with that cursed policy which God abhors. To have a mind suited unto all seasons and tempers, so as to compass their own selfish ends, is the utmost of their aim.
Now, in both these did this gift of God shine in this deceased saint.
1st, He ever counted it his wisdom to look after the name of God, and the testification of his will, in every dispensation of providence wherein he was called to serve. For this were his wakings, watchings, inquires. When that. was made out, he counted not his business half done, but even accomplished, and that the issue was ready at the door: not, What saith this man? or, What saith that man? -- rebut, What saith the Lord? that being evident. He consulted not with flesh and blood, and the wisdom of it; whereof, perhaps, would he have leaned to it, he was as little destitute as any in his generation, -- I mean, the whole wisdom of a man. The name of God was as land in every storm; -- in the discovery whereof he had as happy all eye, at the greatest seeming distance, when the clouds were blackest and the waves highest, as any.
2d, Neither did he rest here. "What Israel ought to do" in every season, was also his inquiry. Some men have a wisdom to know things, but not seasons, in any measure. Surely a thing in season is no less beautiful than a word in season; -- "as apples of gold in pictures of silver." There are few things that belong to civil affairs but are alterable upon the incomprehensible variety of circumstances. These alter and change the very nature of them, and make them good or bad; that is, useful or destructive. He that will have the garment that was made for him one year serve and fit him the next, must be sure that he neither increase nor wane.
420
Importune insisting on the most useful things, without respect to alterations of seasons, is a sad sign of a narrow heart. He of whom we speak was wise to "discern the seasons," and performed things when both themselves and the ways of carrying them on were excellently suited unto all coincidences of their season And, indeed, what is most wisely proposed in one season may be most foolishly pursued in another. It had been wisdom in Joshua not to have made any compact, but to have slain all the Gibeonites; but it was a folly sorely revenged in Saul, who attempted to do the same. He who thinks the most righteous and suitable proposals or principles that ever were in the world (setting aside general rules of unchangeable righteousness and equity, compassing all times, places, ways, and forms of government), must be performed, as desirable, because once they were so, is certainly a stranger to the affairs of human kind.
Some things are universally unchangeable and indispensable amongst men, supposing them to live answerable to the general principles of their kind: -- as, that a government must be; without which every one is the enemy of every one, and all tend to mutual destruction, which are appointed of God for mutual preservation; -- that in government some do rule, and some be in subjection; -- that all rule be for the good of them that are ruled; and the like principles, that flow necessarily from the very nature of political society.
Some things, again, are alterable and dispensable merely upon the account of preserving the former principles, or the like. If any of them are out of course, it is a vacuum in nature politic, for which all particular elements instantly dislodge and transpose themselves to supply. And such are all forms of governments amongst men; which, if either they so degenerate of themselves that they become directly opposite, or are so shattered by providential revolutions as to become useless, to their proper end, may and ought to be changed, and not upon other accounts. But now for other things in government, -- as the particular way whereby persons shall be designed unto it, -- the continuance of the same persons in it for a less or greater proportion of time, -- the exercise of more or less power by some sorts, or the whole body of them that are ruled, -- the uniting of men for some particular end by bonds and engagements, and the like occasional emergencies, -- the universal disposal of them is rolled on prudence to act according to present circumstances.
421
(2.) Love to his people. This was the second qualification wherein Daniel was so eminent. And our deceased friend -- not to enter into comparison with them that went before -- had clearly such a proportion as we may heartily desire that those who follow after may drink but equal draughts of the same cup. That his pains, labor, travail, jeopards of his life and all that was dear to him, relinquishment of relations and contentments, had sweetness and life from this motive, even intenseness of affection to his people, the people of whom he was, and whose prosperity he did desire, needs no farther demonstration than the great neglect of self and all selfconcernments which dwelt upon him in all his tremendous undertakings. "Vicit amor patriae," or certainly he who had upon his breast and all his undertakings self-contempt so eminently engraven, could not have persisted wrestling with so many difficulties to the end of his days. It was Jerusalem and the prosperity thereof which was preferred to his chief joy. Neither, --
(3.) Did he come short in righteousness in the administration of that high place whereto he was called; nay, than this there was not a more eminent stone in that diadem which he had on the earth. If he lay not at the bottom, yet at least he had a signal concurrence in such acts of justice as antiquity hath not known, and posterity will admire. Neither was it this or that particular act that did in this bespeak his praise, but a constant will and purpose of rendering to every one his due.
I shall not insist upon particulars: in these and sundry other personal qualifications, between the persons mentioned a parallel may lie.
2. As to employment, that of Daniel was mentioned before: it was the receiving and holding out from God visions of providential alterations, disposing and transposing of states, nations, kingdoms, and dominions. What he had in speculation was this man's part to follow in action. He was an eminent instrument in the hand of God in as tremendous providential alterations as such a spot of the world hath at any time received, since Daniel foresaw in general them all: and this, not as many have been, carried along with the stream, or led by outward motives and considerations far above their own principles and desires, but seemingly and knowingly he closed with the mind of God, with full purpose of heart to serve the will of the Lord in his generation. And on this account did he see every mountain
422
made a plain beforehand by the Spirit of the Lord, and "staggered not at the greatest difficulties through unbelief; but being steadfast in faith, he gave glory to God." And to complete the parallel, -- as Daniel's visions were still terminated in the kingdom of Christ, so all his actions had the same aim and intendment. This was that which gave life and sweetness to all the most dismal and black engagements that at any time he was called out unto. All made way to the coming in of the promised glory. It was all the "vengeance of the Lord and his temple," -- a Davidical preparation of his paths in blood, that He might for ever reign in righteousness and peace. But be he so or so, the truth of our proposition is confirmed towards him, That there is as appointed season, when the saints of the most eminent abilities, in the most useful employments, shall receive their dismission, etc.
I shall briefly open the rest of the words, and so take up the proposition again which was first laid down.
II. Then, there is the term allotted to him in this state of his dismission:
"Until the end be."
Three things may be here intended in this word, "end."
1. The end of his life: "Go thou thy ways to the end of thy life and days." But this we before disallowed, not consenting that Daniel received a dismission from his employment before the end of his life and pilgrimage.
2. The end of the world: "Go thy ways to the end of the world: till then thou shalt rest in thy grave." But neither yet doth this seem to be particularly intended in these words. The words in the close of the text do expressly mention that, calling it "the end of days;" and in so few words, the same thing is not needlessly repeated: besides, had this expression held out the whole time of his abode in the state of rest here signified, it must have been, "Go thou thy ways, for thou shalt rest until the end be." So that, --
3. The "end" here is to be accommodated unto the things whereof the Holy Ghost is peculiarly dealing with Daniel; and that is, the accomplishment of the great visions which he had received, in breaking the kingdoms of the world, and setting up the kingdom of the Holy One of God. Daniel is dismissed from farther attendance in this service; he shall not see the actual accomplishment of the things mentioned, but is dismissed, and laid aside
423
unto the end of them. The word "until," in the Scripture, is not such a limitation of time as to assert the contrary to what is excepted, upon its accomplishment "Until the end," doth not signify that he should not rest after the end of the things intimated; no more than it is affirmed that Michal had children after her death, because it is said that until her death she had none, 2<100623> Samuel 6:23. This, then, is that end that he is dismissed unto, -- The appointed season for the accomplishment of those glorious things which he had foreshown.
Observation II. God oftentimes suffers not his choicest servants to see the issue and accomplishment of those glorious things wherein themselves have been most eminently engaged.
III. The third thing (that we may make haste) is his state and condition
during the time which he lies under this dismission, in these words, "For thou shalt rest."
There is nothing of difficulty in these words, but what will naturally fall under consideration in the opening of the proposition which they hold out: which is, --
Observation III. The condition of a dismissed saint is a condition of rest: "Thou shalt rest until the end be."
What this rest is, and from what, with wherein it consists, shall be afterward explained.
IV. The last thing in the text is the utmost issue of all these
dispensations, both as to his foregoing labor and his present dismission, and following rest: "Thou shalt stand in thy lot," etc.
Here are two things considerable in these words.
1. The season of the accomplishment of what is here foretold and promised unto Daniel; and that is, "in the end of the days;" that is, when time shall be no more, when a period shall be put to the days of the world: -- called "the last day, the great day, the day of judgment;" that is, the season of the accomplishment of this promise, "The day wherein God will judge the world by the man whom he hath ordained."
424
Observation IV. There is an appointed, determinate season, wherein all things and persons, according to the will of God, will run into their utmost issue and everlasting condition.
2. The thing foretold and promised; that is, that he should "stand in his lot."
Observation V. There is an appointed lot for every one to stand in, and measured portion, which in the end they shall receive.
Observation VI. There is an eminent lot hereafter, for men of eminent employment for God here.
I shall not be able to handle all these several truths which lie in the words; those only which are of most importance, and most suitable, may briefly be handled unto you. And the first is, --
Observation I. There is an appointed season wherein the saints of the most eminent abilities, in the most useful employments, must receive their dismission.
<380105>Zechariah 1:5, "Your fathers, where are they? and the prophets, do they live for ever?" Fathers and prophets have but their season, and they are not: they have their dismission. So old Simeon professeth, "Nunc Dimittis," <420229>Luke 2:29; -- Now, thou givest me a dismission. They are placed of God in their station, as a sentinel in his watch-tower; and they have their appointed season, and are then dismissed from their watch. The great Captain of their salvation comes, and saith, Go thou thy ways: thou hast faithfully discharged thy duty; go now unto thy rest. Some have harder service, -- some have harder duty than others. Some keep guard in the winter, -- a time of storms and temptations, trials and great pressures; others in the sunshine, the summer of a more flourishing estate and condition. Yet duty they all do; -- all attend in the service, -- all endure some hardship, and have their appointed season for their dismission: and be they never so excellent at the discharging of their duty, they shall not abide one moment beyond the bounds which he hath set them, who saith to all his creatures, Thus far shall you go, and no farther. Oftentimes this dismission is in the midst of their work for which they seem to be most eminently qualified.
425
The three most eminent works of God, in and about his children, in the days of old, were his giving his people the law, and settling them in the land of Canaan; -- his recovering them from the Babylonish captivity; -- and his promulgation of the gospel unto them. In these three works he employed three most eminent persons; -- Moses in the first, Daniel in the second, and John Baptist in the third; and none of them saw the work accomplished wherein they were so eminently employed. Moses died the year before the people entered Canaan: Daniel, some few years before the foundation of the temple; and John Baptist in the first year of the baptism of our Savior, when the gospel which he began to preach was to be published in its beauty and glory. They had all but their appointed seasons. Though their abilities were eminent, -- who like unto them! and their employment excellent, -- what like it in the earth! yet, at their seasons, they must go their ways to rest, and lie down, till they stand in their lot at the end of the days. The reasons of which are, --
1. The general condition of their mortality doth require that it should be so: "It is appointed to all men once to die," <580927>Hebrews 9:27. There is a stable law fixed concerning the sons of men, that is not upon the account of any usefulness here to be dispensed withal. The number of our months is with God; he hath fixed our bounds, which we shall not pass. Our days are as the days of an hireling, that have a certain, prefixed, and determinate end. Their strength is not the strength of stones, neither is their flesh of brass, that they should endure for ever. See Job<181410> 14:10-12. This, I say, requires that there should be an appointed season for their employment, for it is so for their lives. And yet there is more in it than this; for in the course of five thousand years, God hath exempted two persons by his sovereignty from the condition of mortality, who walked with him in their generations: so that the bounds fixed to them were not upon the account of their lives, but merely of the work they had in hand.
2. God doth it, that he may be the more eminently seen in the carrying on his own works, which in their season he commits to them. Should he leave his work always on one hand, it would seem at length to be the work of the instrument only. Though the people opposed Moses at the first, yet it is thought they would have worshipped him at the last: and therefore God buried him where his body could not be found. Yet, indeed, he had but the lot of most who faithfully serve God in their generations; -- despised
426
whilst they are present, -- idolized when they are gone. I do not know of any great work that the Lord carried out the same persons to be the beginners and enders of. He gave them all their seasons, that his power and wisdom might the more evidently appear in carrying it from one hand to another.
3. God makes room, as it were, in his vineyard for the budding, flourishing, and fruit-bearing of other plants which he hath planted. Great employments call for great exercise of graces. Even in employments in and about providential things, there is the exercise of spiritual grace; -- as much faith and prayer, as much communion with God, walking before him, and wrestling with him, may be used in casting down of armies, as in setting up of churches. God exerciseth all the graces of his in the work he calleth them out unto. He principles them by faith and fellowship with himself for their employment; and therefore he gives each individual but his appointed season, that others, in whose hearts he hath lodged the same spirit wherewith they are endued, may come forth and show the fruits thereof. Daniel lieth down in the dust in rest and peace. And why so? The spirit of prophecy is poured out on Haggai and Zechariah, etc.; they must also carry on this work, and bear my name before my people. Consider the use of this.
Use 1. Of exhortation unto all that are employed in the work of God, especially such as with eminent abilities are engaged in eminent employments. You have but your allotted season for your work; -- your day hath its close, its evening; your night cometh, wherein none can work. The grave cannot praise the Lord; death cannot celebrate him: it is the living, the living that are fitted for that work, <233818>Isaiah 38:18,19. It is true, men may allot you your season, and all in vain; but your times are in the hand of God, -- that which he hath appointed out unto you shall stand. Be you never so excellent, never so useful, yet the days of your service "are as the days of an hireling," that will expire at the appointed season. Be wise, then, to improve the time that is in your hands. This is the praise of a man, the only praise whereof in this world he is partaker, that he doth the will of God before he fall asleep; that he faithfully serves his generation, until he be no more. For a dying man to wrestle with the rebukes of God and the complaints of his own conscience, for meeting with the end of his days before he hath attained the midst of his duty, is a
427
sad condition. You have your season, and you have but your season; neither can you lie down in peace, until you have some persuasion that your work as well as your life is at an end. Whatever, then, you find to do, do it with all your strength; for there is neither wisdom nor power in the grave, whither you are going, <210910>Ecclesiastes 9:10. Some particular rules may direct you herein.
(1.) Compare yourselves with the saints of God, who were faithful in their generations, and are now fallen asleep. What a deal of work did Josiah do in a short season! what a light did John set up in a few years! with what unwearied pains and industry did our deceased friend serve his generation! It is said of Caesar, that he was ashamed of his own sloth, when he found that Alexander had conquered the eastern world at the age wherein he had done nothing. Behold here one receiving his dismission about the age of forty years; and what a world of work for God and the interest of the Lord Christ did he in that season! and how well, in the close, hath he parted with a temporal life for Him who, by his death, procured for him an eternal life! And now rest is sweet unto this laboring man. Provoke one another by examples.
(2.) Be diligent to pass through your work, and let it not too long hang upon your hands; your appointed season may come before you bring it to the close; -- yea, search out work for God. You that are intrusted in power, trifle not away your season. Is there no oppressed person that with diligence you might relieve? is there no poor distressed widow or orphan whose righteous requests you might expedite and despatch? -- are there no stout offenders against God and man that might be chastised? -- are there no slack and slow counties and cities in the execution of justice, that might be quickened by your example? -- no places destitute of the gospel that might be furnished and supplied by your industry and wisdom? Can you not find out something of this or the like nature to be despatched with vigor and diligence? nay, do not innumerable particulars in each kind lie upon your hands? and is not your non-performance of them such a sacrifice as wherewith God is not well pleased? Your time is limited and appointed; you know not how soon you may be overtaken with it; and would it not be desirable unto you, that you had done these things? will it be bitterness in the end, that you so laid out your endeavors?
428
Use 2. All men have but their seasons in any work; only God abideth in it for ever: in every undertaking let your eye still be on him, with whom is the fullness and the residue of the Spirit. Jeremiah's great bewailing of Josiah's death was doubtless made upon the account of his discerning that none would come after him to carry on the work which he had begun, but the wickedness of that people was to come to its height; -- else God can raise up yet more Josiahs. Let him be eyed as the principal and only abiding agent in any great undertaking.
In the residue of the observations I shall be very brief. The next is, --
Observation II. God oftentimes suffers not the choicest of his servants to see the accomplishment of those glorious things wherein themselves have been most eminently engaged.
The case of Moses is most eminently known. He had a large share in suffering the persecutions Which were allotted to the people: -- forty years' banishment he endured in the wilderness, under the reproach of Christ; -- forty years more spent in wrestling with innumerable difficulties, dangerous perils, mutinies, wars, and contentions. At the close, when he comes to look upon the land, -- when the end of all that dispensation was to be wound up, and the rest and reward of all his toil and labor to be had, which formerly he had undergone for twice forty years, -- " Go thou thy ways," saith the Lord; "thou shalt rest;" -- take thy dismission; thou shalt not enter into the good land; lie down here in the wilderness in peace.
John Baptist goes and preaches the drawing nigh of the kingdom of God, but lived only to point out Christ with his finger; cries, "Behold the Lamb of God; I must decrease," -- and is cut off. David makes the great preparation for the temple; but he shall not see so much as the foundation laid. Men must take their appointed lot. God will send by the hand of him whom he will send. Daniel must rest until the end be. It is said of some, they began to deliver Israel. The case of Zerubbabel was very rare, who saw the foundation and also the top-stone of the temple laid; and yet the work of Jerusalem was not half finished in his days, as you may see, Zecharish 1:1. And this because, --
429
1. God oftentimes receives secret provocations from the choicest of his servants, which move him to take them short of their desires. Those of his own whom he employs in great works, have great and close communion with him. God usually exercises their spirits in near acts of fellowship with himself: they receive much from him, and are constrained to unburden themselves frequently upon him. Now, when men are brought into an intimacy with God, and have received great engagements from him, the Lord takes notice of every working and acting of their souls in an especial manner, and is oftentimes grieved and provoked with that in them which others can take no notice of. Let a man read the story of that action of Moses upon which the Lord told him directly he should not see the finishing of the work he had in hand, nor enter into Canaan, <042007>Numbers 20:7,8,11. It will be a hard matter to find out wherein the failing was. He smote the rock with the rod, with some words of impatience, when he should only have spoken to it, -- and this with some secret unbelief as to the thing he had in hand. God deals with others visibly, according to their outward actions; but in his own he takes notice of all their unbelief, fears, withdrawings, as proceeding from a frame in no measure answering those gracious discoveries of himself which he hath made unto them; and on this account it is that some are taken off in the midst of their work.
2. To manifest that he hath better things in store for his saints than the best and utmost of what they can desire or aim at here below, he had a heaven for Moses; and therefore might in love and mercy deny him Canaan. He employeth some eminently; -- their work is great, -- their end glorious: at the very last step almost of their journey he takes off one and another, -- lets them not see the things aimed at. This may be thought hard measure, strict severity, exact justice, -- yea, as Job complains, "taking advantages against them;" but see what he calls them to, in calling them off from their greatest glories and excellencies on the earth, and all this will appear to be love, tenderness, and favor in the highest. Whilst you are laboring for a handful of first-fruits, he gives you the full harvest; whilst you are laboring for the figure here below, he gives you the substance above. Should you see the greatest work wherein any of you were ever engaged brought to perfection, yet all were but a few drops, compared with that fullness which he hath prepared for you. The Lord, then, doth it to witness to the children of men that the things which are
430
seen -- the best of them -- are not to be compared with the things that are not seen, yea, the least of them; inasmuch as he takes them whom he will honor from the very door of the one, to bear them into the other. The meanest enjoyment in heaven is to be preferred before the richest on earth, even then when the kingdom of Christ shall come in most beauty and glory.
Use 1. You that are engaged in the work of God, seek for a reward of your service in the service itself. Few of you may live to see that beauty and glory which perhaps you aim at as the end of all your great undertakings for God whereunto you have been engaged. God will proceed at his own pace, and calls on us to go along with him; and in the meantime, until the determinate end come, to wait in faith, and not make haste. Those whose minds are so fixed on, and swallowed up with, some end (though good) which they have proposed to themselves, do seldom see good days and serene in their own souls. They have bitterness, wrath, and trouble all their days, -- are still pressing to the end proposed, and commonly are dismissed from their station before it be attained. There is a sweetness, there is wages to be found in the work of God itself. Men who have learned to hold communion with God in every work he calls them out unto, though they never see the main harvest they aim at in general, yet such will rest satisfied, and submit to the Lord's limitation of their time: -- they bear their own sheaves in their bosoms. Seeing God oftentimes dismisses his choicest servants before they see or taste of the main fruits of their endeavors, I see not upon what account consolation can be had in following the Lord in difficult dispensations, but only in that reward which every duty bringeth along with it, by communion with God in its performance. Make, then, this your aim, that in sincerity of heart you do the work of God in your generation. Find his presence with you, his Spirit guiding you, his love accepting you in the Lord Christ; and, whenever you receive your dismission, it will be rest and peace, -- in the meantime, you will not make haste.
Use 2. See a bottom and ground of consolation when such eminent instruments as this departed worthy are called off from their station, when ready to enter upon the harvest of all their labors, watchings, toilings, and expense of blood. God hath better things for them in store, abiding things, that they shall not enjoy for a day or two, -- which is the best of what
431
they could hope for here, had they lived to see all their desires accomplished, but such as in the fullness whereof they may lie down in peace to eternity. Why do we complain? -- for our own loss? is not the residue and fullness of the Spirit with Him who gave him his dismission? -- for his loss? he lived not to see Ireland in peace, but enjoys the glory of that eternal kingdom that was prepared for him before the foundation of the world; which is the condition held out in the third observation.
Observation III. The condition of a dismissed saint is a condition of rest: "Go thy way until the end be; for thou shalt rest."
The apostle gives it in as the issue of a discourse from a passage in the Psalms, "There remaineth therefore a rest for the people of God," <580409>Hebrews 4:9; -- it remains and is reserved for them; this the Lord hath solemnly proclaimed from heaven, <661413>Revelation 14:13,
"Blessed are the dead which die in the Lord from henceforth: yea, saith the Spirit, that they may rest from their labors; and their works do follow them."
They go into a blessed condition of rest. There is not any notion under which the state of a dismissed saint is so frequently described as this of "rest," -- which, indeed, is the proper end and tendency of all things. Their happiness is their rest; their rest is all the happiness they can be partakers of: "Fecisti nos ad te, Domine, et inquietum est cor nostrum, donec veniat ad te." f181
Now, "rest" holds out two things unto us: -- A freedom from what is opposite thereunto, wherein those that are at rest have been exercised, in reference whereunto they are said to be at rest; and something which suits them and satisfies their nature in the condition wherein they are; and, therefore, they are at rest: which they could not be were it not so with them; for nothing can rest but in the full fruition and enjoyment of that which satiates the whole nature of it in all its extent and capacity. We must briefly inquire, --
1. What it is that the saints are at rest from; and,
2. What it is that they are at rest in. Which I shall do very speedily.
432
1. The many particulars which they are at rest from may be referred unto two general heads: --
(1.) Sin;
(2.) Labor and travail.
(1.) Sin. This, on all considerations whatever, is the main disquietness of the soul. Temptations to it, actings in it, troubles for it, -- they are the very Egypt of the soul, its house and place of bondage and vexation; -- either the power of it indwelling, or the guilt of it pressing, are here still disquieting the soul. For the first, how doth Paul complain, lament, yea, cry out concerning it, <450724>Romans 7:24, "O wretched man that I am!" and what a sad, restless, and tumultuating condition upon this account doth he describe in the verses foregoing! The best, the wisest, the holiest of the saints on this account are in a restless condition. Suppose a man a conqueror in every battle, in every combat that he is engaged in; yet whilst he hath any fighting, though he be never foiled, he hath not peace. Though the saints should have success in every engagement against sin, yet because it will still be rebelling, still be fighting, it will disturb their peace. So also doth the guilt of it; -- our Savior testifieth, that a sense of it will make a man to be "weary and heavy laden," <401128>Matthew 11:28. This oftentimes makes the inhabitants of Zion say they are sick; for though an end be made of sin, as to the guilt of it, in the blood of Christ, yet, by reason of our darkness, folly, and unbelief, and the hiding of the countenance of God, the conscience is oftentimes pressed with it, no less than if it lay indeed under the whole weight and burden of it.
I shall not instance in more particulars concerning this cause of want of rest and disquietness; -- the perplexity of temptations, buffetings and winnowings of Satan, allurements and affrightments of the world, darkness and sorrows of unbelief, and the like, do all set in against us upon this account.
This, in general, is the first thing that the dismissed saints are at rest from: They sin no more, they wound the Lord Jesus no more, they trouble their own souls no more, they grieve the Spirit no more, they dishonor the gospel no more, -- they are troubled no more with Satan's temptations without, no more with their own corruption within; but lie down in a
433
constant enjoyment of one everlasting victory over sin, with all its attendants: saith the Spirit, "They rest from their labors," <661401>Revelation 14:1, -- those labors which make them faint and weary, their contending with sin to the uttermost. They are no more cold in communion; they have not one thought that wanders off from God to eternity. They lose him no more, but always lie down in his bosom, without the least possibility of disturbance. Even the very remembrance of sin is sweet unto them, when they see God infinitely exalted and admired in the pardon thereof. They are free from trouble, and that both as to doing and suffering. Few of the saints but are called out, in one kind or another, to both these. Every one is either doing for God or suffering for God; -- some both do and suffer great things for him. In either of them there is pain, weariness, travail, labor, trouble, sorrow, and anxiety of spirit; neither is there any eminent doing or working for God but is carried on with much suffering to the outward man.
What a life of labor and trouble did our deceased friend lead for many years in the flesh! how were his days consumed in travail! God calling him to his foot, and exercising him to understand the sweetness of that promise, that they that. die in him shall have rest. Many spend their days deliciously, -- with so much contentment to the flesh that it is impossible they should have any foretaste and sweet relish of their rest that is to come.
The apostle tells us that "there remaineth a rest for the people of God;" and yet withal, that they who believe are entered into that rest; -- those who in their labors, in their travails, do take in the sweetness of that promise of rest, do even in their labor make an entrance thereinto.
(2.) They rest from all trouble and anxiety that attend them in their pilgrimage, either in doing or suffering for God, <580410>Hebrews 4:10. They enter into rest, and cease from their works. God wipes all tears from their eyes. There is no more watching, no more fasting, no more wrestling, no more fighting, no more blood, no more sorrow; the ransomed of the Lord do return with everlasting joy on their heads, and sorrow and sighing flee away. There, tyrants pretend no more title to their kingdom; rebels lie not in wait for their blood; they are no more awakened by the sound of the trumpet, nor the noise of the instruments of death: -- they fear not for their relations, they weep not for their friends; the Lamb is their temple, and God is all in all unto them. Yet, --
434
2. This will not complete their rest; something farther is required thereto, -- even something to satisfy, everlastingly content, and fill them in the state and condition wherein they are. Free them in your thoughts from what you please, without this they are not at rest. This, then, you have in the second place, God is the rest of their souls, <19B601>Psalm 116:1, "Return to thy rest, O my soul." Dismissed saints rest in the bosom of God, because in the fruition and enjoyment of him they are everlastingly satisfied, as having attained the utmost end whereto they were created, all the blessedness whereof they are capable. I could almost beg for liberty a little to expatiate in this meditation of the sweet, gracious, glorious, satisfied condition of a dismissed saint. But the time is spent, and therefore, -- without holding out one drop of water to quench the feigned fire of purgatory; or drawing forth anything to discover the vanity of their assertion who affirm the soul to sleep, or to be nothing until the resurrection; or theirs who, assigning to them a state of subsistence and perception, do yet exclude them from the fruition of God, without which there is no rest, until the end of all; with such other by-persuasions as would disquiet the condition or abridge the glory of those blessed souls; which yet were a facile undertaking, -- I shall draw towards a close.
There are three points yet remaining. I shall speak only to the first of them, and that as an use of the doctrine last proposed, and I have done.
Observation IV. There is an appointed determinate season, wherein all things and persons, according to the will of God, wall run into their utmost issue and everlasting condition.
Thou art going, whoever thou art, into an abiding condition and there is a lot appointed for thee, wherein lies an estate everlastingly unchangeable. It is the utmost end whereunto thou art designed, and when once thou art entered into that lot, thou art everlastingly engaged: no more change, no more alteration; if it be well with thee, it will abide; if otherwise, expect not any relief. In our few days we live for eternity; in our mutable estate we deal for an unchangeable condition. It is not thus only in respect of particulars, but God hath "appointed a day, wherein he will judge all the world by the man whom he hath ordained." An end is coming unto all that whole dispensation under which we are; -- to you who, by the riches of free grace, have obtained union and communion with the Lord Jesus, rest
435
and peace, when God shall everlastingly rain snares, fire and brimstone, upon the workers of iniquity. Some mock, indeed, and say, "Where is the promise of his coming?" But we know "the Lord is not slack, as some men count slackness," but exerciseth patience until the appointed season for the bringing about of his own glorious ends, which he hath determined concerning his creatures. Why should we, then, complain, when any one, perhaps before our expectation, but yet according to God's determination, makes an entrance into the end of all? All things work to that season. This state of things is not for continuance. That which is incumbent is in this uncertain space of time allotted to us, to give all diligence to make our calling and election sure, as also to serve the Lord faithfully in our generations, wherein we cannot be surprised. We have an example in him who is gone before. It is true, the Lord Jesus is our primitive pattern and example; but those also who have followed him, wherein they have followed him, are to be eyed and marked as provocations to the same labor of faith and love wherein they were exercised. And, that this use may be made by this assembly, I shall add one word concerning him from whom is the occasion thereof.
Every man stands in a threefold capacity, -- natural, civil, religious. And there are distinct qualifications that are suited unto these several capacities.
1. To the first, as the ornaments and perfections of nature, are suited some seeds of those heroical virtues, as courage, permanency in business, etc.; which being in themselves morally indifferent, have their foundations eminently laid in the natures of some persons, which yet hinders not but that their good improvement is of grace.
2. To the second, or man's civil capacity, there are many eminencies relating as peculiar endowments, which may be referred unto the three heads of ability, faithfulness, and industry; that through them neither by weakness, treachery, nor sloth, the works and employments incumbent on men in their civil state and condition may suffer.
3. Men's peculiar ornament and improvement, in their religious capacity, lies in those fruits of the Spirit which we call Christian graces. Of these, in respect of usefulness, there are three most eminent, viz., faith, love, and self-denial. I speak of them upon another account than the apostle doth, where he placeth hope amongst the first three of Christian graces. Now, all
436
these, in their several kinds, were as eminent in the person deceased, in his several capacities, perhaps is usually found in any one in a generation. My business is not to make a funeral oration, only I suppose that without offense I may desire, that in courage and permanency in business (which I name in opposition to that unsettled, pragmatical, shuffling disposition which is in some men), -- in ability for wisdom and counsel, -- in faithfulness to his trust and in his trust, -- in indefatigable industry in the pursuit of the work committed to him, -- in faith on the promises of God, and acquaintance with his mind in his mighty works of providence, -- in love to the Lord Jesus and all his saints, in a tender regard to their interest, delight in their society, contempt of himself and all his for the gospel's sake, with eminent self-denial in all his concernments, -- in impartiality and sincerity in the execution of justice, that in these and the like things we may have many raised up in the power and spirit wherein he walked before the Lord and the inhabitants of this nation. This (I say) I hope I may speak without offense here upon such an occasion as this. My business being occasionally to preach the word, not to carry on a part of a funeral ceremony, I shall add no more, but commit you to Him who is able to prepare you for your eternal condition.
437
SERMON 9.
CHRIST'S KINGDOM.
AND THE
MAGISTRATE'S POWER.
PREFATORY NOTE.
THE complete title of the earlier editions of the following sermon indicates the design of the author, -- "Concerning the Kingdom of Christ, and the Power of the Civil Magistrate about the things of the Worship of God." It was preached to the Parliament on October 13, 1652, "a day of solemn humiliation." It was the time of the naval war with the Dutch. The bill for a New Representative, or, in other words, the question whether the Long Parliament should now be dissolved, was keenly agitated. The weightier question, as to the settlement of the Constitution, burdened and perplexed the nation. During the month in which the sermon was preached, numerous private conferences on the former point took place between the leaders of the Parliament and the officers of the Army. These circumstances may account for the appointment of a day of humiliation. What determined Owen to make choice of the delicate and important subject of which he treats in this sermon, might be the prevalence of a desire in many quarters for a proper adjustment of ecclesiastical affairs. A petition from the Army (see "Whitelocke's Memorials," p. 516) had been presented to the Parliament on the 13th of August 1652, "reciting that they had often sought the Lord, and desire these particulars to be considered." Then follows a list of twelve "particulars;" the first of which is, "That speedy and effectual means be used for promoting the gospel, profane and scandalous ministers be ousted, good preachers encouraged, maintenance for them provided, and tithes taken away."
438
The sermon breathes a spirit weary of the lengthened confusion which had distracted the land. The principles contained in it raise questions as important in themselves, and as fresh in interest now, as in the days when Owen lived and preached. Whatever may be thought of his views on the relation of the magi-strafe to the church, this sermon, in which his judgment is declared on this topic of paramount and engrossing moment, has evidently been prepared with unusual care. -- ED.
439
SERMON 9.
CHRIST'S KINGDOM AND THE MAGISTRATE'S POWER.
"I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things." -- <270715>Daniel 7:15,16.
WHAT there is of concernment for the right understanding of these words in that part of the chapter which goes before, may be considered in the opening of the words themselves; and therefore I shall immediately attend thereunto.
There are in them four things considerable: --
I. The state and condition which Daniel, the penman of this prophecy,
expresseth himself to be in, wherein he hath companions in the days wherein we live: "He was grieved in his spirit in the midst of his body."
II. The cause and means whereby he was brought into this perplexed
frame of spirit: "The visions of his head troubled him."
III. The remedy he used for his delivery from that entangled condition
of spirit wherein he was: "He went nigh to one of them that stood by, and asked him the truth of all this."
IV. The issue of that application he made to that one that stood by
for redress: "He told him, and made him know the interpretation of the things." -- All these I shall briefly open unto you, that I may lay a foundation for the truth which the Lord hath furnished me with to hold out unto you this day.
440
I. In the first, the person spoken of is Daniel himself: "I Daniel." He bears
this testimony concerning himself, and his condition was, -- " He was grieved in his spirit."
The person himself was a man highly favored of God above all in his generation; so richly furnished with gifts and graces that he is once and again brought forth as an example, and instanced in by God himself upon the account of eminence in wisdom and piety. Yet all this preserves him not from falling into this perplexed condition, <270117>Daniel 1:17-20; <261414>Ezekiel 14:14, 28:3. Now, as the principal work of all the holy prophets, which have been since the world began, <420170>Luke 1:70; 1<600110> Peter 1:10-12, was to preach, set forth, and declare the Lord Jesus Christ, the Messiah who was for to come; so some especial concernments of his person, righteousness, and kingdom, were in especial manner committed unto them respectively; -- his passion and righteousness to Isaiah; the covenant of grace in him to Jeremiah; and to this Daniel, most eminently, the great works of the providence of God in the shaking and overturning of kingdoms and nations in a subserviency to his kingdom. With the revelation hereof, for the consolation of the church in all ages, did the Lord honor him of whom we speak.
For the present he describes himself in a somewhat perplexed condition. His spirit (mind and soul) was grieved, sick, troubled, or disquieted in the midst of his body; that is, deeply, nearly, closely: -- it sets out the greatness of his trouble, the anxiety of his thoughts within him. Like David, when he expostulated with his soul about it, -- "Why art thou so sad, my soul? and why art thou so disquieted within me?" <194305>Psalm 43:5, -- he knew not what to say, what to do, nor wherewith to relieve himself. He was filled with sad thoughts, sad apprehensions of what was to come to pass, and what might be the issue of the things that had been discovered unto him. This, I say, is the frame and temper he describes himself to be in, -- a man under sad apprehensions of the issues and events of things and the dispensations of God (as many are at this day); and upon that account closely and nearly perplexed.
II. The cause of this perturbation of mind and spirit was from the visions
of his head: "The visions of his head troubled him."
441
He calls them "visions of the head," because that is the seat of the internal senses and fantasy, whereby visions are received. So he calls them "a dream," verse 1, "and visions of his head upon his bed." Yet such visions, such a dream it was, as, being immediately from God, and containing a no less certain discovery of his will and mind than if the things mentioned in them had been spoken face to face, he writes them by the inspiration of the Holy Ghost, verse 2, for the use of the church.
I shall not take the advantage of going forth unto any discourse of dreams, visions, oracles, and those other divers ways and manners (<580101>Hebrews 1:1) of revealing his mind and will, which God was pleased to use with his prophets of old, <041206>Numbers 12:6-8. My aim lies another way: -- it sufficeth only to take notice, that God gave him in his sleep a representation of the things here expressed, which he was to give over for the use of the church in following ages. The matter of these visions, which did so much trouble him, falls more directly under our consideration. Now, --
1. The subject of these perplexing visions is a representation of the four great empires of the world, which had, and were to have, dominion in and over the places of the church's greatest concernments, and were all to receive their period and destruction by the Lord Christ and his revenging hand.
And these three things he mentions of them therein : --
(1.) Their rise;
(2.) Nature;
(3.) Destruction.
(1.) In verse 2 he describes their rise and original: it was "from the strivings of the four winds of the heavens upon the great sea;" he compares them to the most violent, uncontrollable, and tumultuating things in the whole creation. Winds and seas! -- what waves, what horrible storms, what mixing of heaven and earth, what confusion and destruction must needs ensue the fierce contest of all contrary winds upon the great sea! Such are the springs of empires and governments for the most part amongst men, -- such their entrances and advancements. In particular, such were the
442
beginnings of the four empires here spoken of. Wars, tumults, confusions, blood, destruction, desolation, were the seeds of their greatness: "Ubi solitudinem faciunt, pacem adpellant," Galgac. apud Tacit. [Agr., 30.] Seas and great waters do, in the Scripture, represent people and nations, <661715>Revelation 17:15, "The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues." As "waters," they are unstable, fierce, restless, tumultuating; and when God mingleth his judgments amongst them, they are as "a sea of glass mingled with fire," -- brittle, uncertain, devouring, and implacable. It is a demonstration of the sovereignty of God, that he is above them, <199303>Psalm 93:3, 4,
"The floods have lifted up, O LORD, the floods have lifted up their voice; the floods lift up their waves. The LORD on high is mightier than the noise of many waters, yea, than the mighty waves of the sea."
Now, from these, tossed with the winds of commotions, seditions, oppressions, passions, do flow the governments of the world, the Spirit of God moving upon the face of those waters, to bring forth those forms and frames of rule which he will make use of.
(2.) Unto verse 9 he describes them in order as to their nature and kind; -- one of them being then ready to be destroyed, and the other to succeed, until the utter desolation of them all, and all power rising in their spirit and principle.
I shall not pass through their particular description, nor stay to prove that the fourth beast, without name or special form, is the Roman empire; which I have elsewhere f182 demonstrated, and it is something else which at this time I aim at. This is that which troubles and grieves the spirit of Daniel in the midst of his body. He saw what worldly powers should arise, -- by what horrible tumults, shakings, confusions, and violence they should spring up, -- with what fierceness, cruelty, and persecution, they should rule in the world, and stamp all under their feet.
(3.) Their end and destruction is revealed unto him, from verse 10 unto verses 12, 13; and this by the appearance of "the Ancient of days" (the eternal God) in judgment against them; which he sets out with that
443
solemnity and glory, as if it were the great judgment of the last day; -- God, indeed, thereby giving a pledge unto the world of that universal judgment he will one day exercise towards all, "by the man whom he hath ordained," <441731>Acts 17:31. And this increaseth the terror of the vision, to have such a representation of the glory of God as no creature is able to bear. God also manifests hereby his immediate actings in the setting up and pulling down the powers of this world; which he doth as fully and effectually as if he sat upon a throne of judgment, calling them all by name to appear in his presence, and, upon the evidence of their ways, cruelties, and oppression, pronouncing sentence against them.
"Be wise, therefore, O ye kings; be instructed, ye judges of the earth. Serve the LORD with fear, and rejoice with trembling," <190211>Psalm 2:11,12.
"He changeth the times and seasons," <270221>Daniel 2:21. "He ruleth in the kingdom of men, and setteth over it whom he pleaseth," chapter <270521>5:21.
And this is the first thing in this vision at which the prophet was perplexed.
2. There is the approach of the Lord Christ unto the Father, with his entrance into his kingdom and dominion, which is everlasting, and passeth not away, verse 14.
This being the end of the vision, I must a little insist upon it; not that I intend purposely to handle the kingdom of Christ as mediator, but only a little to consider it as it lies here in the vision, and is needful for the right bottoming of the truth in our intendment.
Various have been the thoughts of men about the kingdom of Christ in all ages. That the Messiah was to be a King, a Prince, a Ruler, -- that he was to have a kingdom, and that the government was to be on his shoulder, -- is evident from the Old Testament; that all this was and is accomplished in Jesus of Nazareth, whom God exalted, made a Prince and a Savior, is no less evident in the New; -- but about the nature of this kingdom, its rise and manner of government, have been, and are, the contests of men.
The Jews to this very day expect it as a thing carnal and temporal, visible, outwardly glorious, wherein, in all manner of pleasure, they shall bear rule
444
over the nations at their will; -- such another thing, of all the world, as the popedom, which the Gentile or idolatrous worshippers of Christ set up for his kingdom: and of some such thing it may be supposed the apostles themselves were not without thoughts, until they had conversed with the Lord after the resurrection, <420946>Luke 9:46; <440106>Acts 1:6. Neither are all amongst us free from them at this day.
Those who with any simplicity profess the name of Christ, do generally agree that there are three parts of it.
(1.) First, and principally, in that which is internal and spiritual, in and over the souls of men, over spirits both good and bad, in reference unto the ends which he hath to accomplish upon them. Of that which is direct and immediate upon the hearts and souls of men, there are two parts.
[1.] That which he exerciseth towards his elect, who are given unto him of his Father, converting, ruling, preserving them, under and through great variety of dispensations, internal and external, until he brings them unto himself: "He stands and feeds them in the strength of the LORD, in the majesty of the name of the LORD his God," <330504>Micah 5:4; -- even he who is the "Ruler in Israel," verse 2. He is exalted and made "a Prince and a Savior, to give repentance to Israel, and the forgiveness of sins," <440531>Acts 5:31. He makes his people "a willing people in the day of his power," <19B003>Psalm 110:3, -- sending out his Holy Spirit to lead them into all truth, and making his word and ordinances "mighty through God to the pulling down of strongholds" in their hearts,
"casting down imaginations, and every high thing that exalts itself against the knowledge of God; and bringing into captivity every thought to the obedience of himself," 2<471004> Corinthians 10:4, 5.
He takes possession of their hearts by his power, dwelling in them by his Spirit, making them kings in his kingdom, and bringing them infallibly into glory. Oh, that this rule, this kingdom of his, might be carried on in our hearts! We busy ourselves about many things; we shall find at length this one thing necessary. This is that part of the kingdom of Christ which we are principally to aim at in the preaching of the gospel: "We preach Christ Jesus the Lord," 2<470405> Corinthians 4:5, -- him to be Lord and King, though others have had dominion over us. They are the grains of Israel which the
445
Lord seeks for in his sifting the nations by his word, as well as by his providence: and we are, in the work of the gospel, to "endure all things for the elect's sakes," 2<550210> Timothy 2:10.
[2.] In the power which he exerciseth towards others, to whom the word of the gospel doth come, calling, convincing, enlightening, hardening many, whom yet, being not his sheep, nor of his fold, he will never take to himself; but leaves to themselves, under aggravations of condemnation, which they pull upon themselves by the contempt of the gospel, 2<470216> Corinthians 2:16; <581029>Hebrews 10:29. He sends his Spirit to convince even the perishing "world of sin, righteousness, and judgment," <431608>John 16:8. He sendeth sharp arrows into the very hearts of his enemies, <194505>Psalm 45:5, -- making them stoop, bow, and fall under him; so bounding their rage, overbearing their lusts, leaving them without excuse in themselves, and his people oftentimes not without profit from them: -- with some dealing even in this life more severely; causing the witnesses of the gospel to torment them by the preaching of the word, <661110>Revelation 11:10, yet giving them up to "strong delusions, that they may believe lies, and be damned," 2<530211> Thessalonians 2:11,12, etc.
[3.] In carrying on of this work towards the one and the other, he puts forth the power, rule, and dominion, which he hath of his Father over spirits, both good and bad.
1st. Being made head of principalities and powers, and exalted fax above every name in heaven or earth, being made the "first-born of every creature," and all the angels of God being commanded to worship him, <580106>Hebrews 1:6, and put in subjection under his feet; -- he sends them forth, and uses them as ministering spirits for them who shall be heirs of salvation, verse 14, -- appointing them to behold the face of his Father, ready for his commands on their behalf, <401810>Matthew 18:10, -- attending in their assemblies, 1<461110> Corinthians 11:10, and to give them their assistance in the time of danger and trouble, <441209>Acts 12:9, destroying their adversaries, verse 23, with innumerable other advantageous administrations, which he hath not thought good to acquaint us withal in particular, that our dependence might be on our King himself, and not on any of our fellow-servants, though never so glorious and excellent, <662209>Revelation 22:9.
446
2dly. For Satan, as he came to bind the strong man armed, and to spoil his goods, <401229>Matthew 12:29, -- to destroy him that had the power of death, <580214>Hebrews 2:14; and being made manifest to this end, that he might destroy his works ( 1<620308> John 3:8) in the souls of men in this world, 2<471004> Corinthians 10:4,5; so, having in his own person conquered these principalities and powers of darkness, making an open show of them in his cross, and triumphing over them, <510215>Colossians 2:15, he continues overruling and judging him and them, in their opposition to his church, and will do so until he bring them to a full conquest and subjection, that they shall be judged and sentenced by the poor creatures whom in this world they continually pursue with all manner of enmity, 1<460603> Corinthians 6:3.
And this looketh to the inward substance of the kingdom of Christ, which is given him of his Father, and is not of this world, though he exercise it in the world to the last day; -- a kingdom which can never be shaken nor removed. "The government of it is upon his shoulder, and of the increase of it there shall be no end."
(2.) That rule or government which in his word he hath appointed and ordained for all his saints and chosen ones to walk in, to testify their inward subjection to him, and to be fitted for usefulness one to another. Now, of this part the administration is wrapped up in the laws, ordinances, institutions, and appointments of the gospel, -- and it is frequently called "The kingdom of God." That Jesus Christ doth not rule in these things, and is not to be obeyed as a king in them, is but a late darkness, which, though it should spread as a cloud over the face of the heavens, and pour forth some showers and tempests, yet it would be as a cloud still, which will speedily scatter and vanish into nothing.
And this is that whose propagation, as the means of carrying on the former spiritual ends of Christ, you desire strength and direction for this day. Men may gather together unto Christ, and say, with heads full of hopes, poor souls, and eyes fixed on the right hand and left, "Lord, wilt thou at this time restore the kingdom to Israel?" Take you his answer, and be contented with it,
"It is not for you to know the times or the seasons, which the Father hath put in his own power," <440106>Acts 1:6,7,
447
-- but do your work faithfully. I know in this thing, it is far easier to complain of you for not doing, than to direct you what to do. The Lord be your guide, and give you straw wherever bricks are required of you!
(3.) In the universal judgment, which the Father hath committed to him over all, which he will most eminently exercise at the last day; -- rewarding, crowning, receiving some to himself; judging, condemning, casting others into utter darkness, <430522>John 5:22-27; <440236>Acts 2:36; <451409>Romans 14:9; <441731>Acts 17:31. And of this universal, righteous judgment he giveth many warnings unto the world, by pouring forth sundry vials of his wrath upon great Nimrods and oppressors, <19B006>Psalm 110:6; <330403>Micah 4:3; <661911>Revelation 19:11-13. And in the holding forth these three parts of the kingdom of the Lord Jesus doth the Scripture abound.
But now, whether over and beyond all these the Lord Christ shall not bear an outward, visible, glorious rule, setting up a kingdom like those of the world, to be ruled by strength and power; and if so, when or how it shall be brought in, -- into whose hands the administration of it shall be committed, and upon what account, -- whether he will personally walk therein or no, -- whether it shall be clearly distinct from the rule he now bears in the world, or only differenced by more glorious degrees and manifestations of his power, -- endless and irreconcilable are the contests of those that profess his name. This we find, by woful experience, that all who, from the spirituality of the rule of Christ, and delight therein, have degenerated into carnal apprehensions of the beauty and glory of it, have, for the most part, been given up to carnal actings, suited to such apprehensions; and have been so dazzled with gazing after temporal glory, that the kingdom which comes not by observation hath been vile in their eyes. 3. Now, because it is here fallen in my way, and is part of the vision at which the prophet was so much troubled, I shall give you some brief observations of what is clear and certain from Scripture relating hereunto, and so pass on. It is, then, certain, --
(1.) That the interest of particular men, as to this kingdom of Christ, is to look wherein the universal concernment of all saints, in all ages, doth lie. This, undoubtedly, they may attain, and it doth belong to them. Now, certainly, this is in that part of it which comes not by observation, <421720>Luke 17:20, but is within us, which "is righteousness, and peace, and joy in the
448
Holy Ghost," <451417>Romans 14:17. This may be possessed in a dungeon as well as on a throne. What outward glory soever may be brought in, it is but a shadow of this; -- this is the kingdom that cannot be moved, which requires grace in us to "serve God acceptably with reverence and godly fear," <581228>Hebrews 12:28. Many have failed in grasping after outward appearances: never any failed of blessedness who made this their portion. Oh, that this were more pursued and followed after! Let not any think to set up the kingdom of Christ in the world, while they pull it down in their own hearts by sin and folly. In this let the lines fall to me, and let my inheritance be among those that are sanctified. Yet, --
(2.) This is certain, that all nations whatever, which in their present state and government have given their power to the dragon and the beast to oppose the Lord Christ withal, shall be shaken, broken, translated, and turned off their old foundations and constitutions, into which the antichristian interest hath been woven for a long season. God will shake the heavens and the earth of the nations round about, until all the Babylonish rubbish, all their original engagements to the man of sin, be taken away.
This I have fully demonstrated elsewhere. f183 All those great wars which you have foretold, wherein the saints of God shall be eminently engaged, are upon this account.
(3.) That the civil powers of the world, after fearful shaking and desolations, shall be disposed of into a useful subserviency to the interest, power, and kingdom of Jesus Christ. Hence they are said to be his kingdoms, <661115>Revelation 11:15; that is, to be disposed of for the behoof of his interest, rule, and dominion. Of this you have plentiful promises, Isaiah 60, and elsewhere. When the nations are broken in opposition to Zion, their gain must be consecrated to the Lord, and their substance to the Lord of the whole earth, <330413>Micah 4:13. Even judges and rulers, as such, must kiss the Son, and own his scepter, and advance his ways. Some think, if you were well settled, you ought not in any thing, as rulers of the nations, to put forth your power for the interest of Christ: the good Lord keep your hearts from that apprehension! Have you ever in your affairs received any encouragement from the promises of God? have you in times of greatest distress been refreshed with the testimony of a good
449
conscience, that in godly simplicity you have sought the advancement of the Lord Christ? do you believe that he ever owned the cause as the head of his church? Do not now profess you have nothing to do with him: -- had he so professed of you and your affairs, what had been your portion long since!
(4.) Look, what kingdom soever the Lord Christ will advance in the world, and exercise amongst his holy ones, the beginning of it must be with the Jews; they are to be "caput imperii." The head and seat of this empire must be amongst them; these are the "saints of the Most High," mentioned by Daniel: and, therefore, in that part of his prophecy which he wrote in the Chaldean tongue, -- then commonly known and spoken in the east, being the language of the Babylonish empire, -- he speaketh of them obscurely, and under borrowed expressions; but coming to those visions which he wrote in Hebrew, for the sole use of the church, he is much more express concerning the people of whom he spake. The rod of Christ's strength goes out of Zion, and thence he proceeds to rule those that were his enemies, <19B002>Psalm 110:2. All the promises of the glorious kingdom of Christ are to be accomplished in the gathering of the Gentiles, with the glory of the Jews. The Redeemer comes to Zion, and to them that turn from transgression (that great transgression of unbelief) in Jacob, <235920>Isaiah 59:20. Then shall the Lord rise upon them, and his glory shall be seen upon them. The Gentiles shall come to their light, and kings to the brightness of their rising, <236002>Isaiah 60:2,3. I dare say there is not any promise anywhere of raising up a kingdom unto the Lord Christ in this world, but it is either expressed or clearly intimated that the beginning of it must be with the Jews, and that in contradistinction to the nations: so eminently in that glorious description of it, <330407>Micah 4:7,8, "I will make her that halted a remnant, and her that was cast far off a strong nation; and the LORD shall reign over them in mount Zion from henceforth, even for ever. And thou, O tower of the flock, the strong hold of the daughter of Zion, unto thee shall it come, even the first dominion; the kingdom shall come to the daughter of Jerusalem." When the great hunter, Nimrod, set up a kingdom, the beginning of it was Babel, <011010>Genesis 10:10; and when the great Shepherd sets up his kingdom, the beginning of it shall be Zion: so farther it is at large expressed, <330507>Micah 5:7,8. Nothing is more clear to any, who, being not carried away with weak, carnal apprehensions of
450
things present, have once seriously weighed the promises of God to this purpose. What the Lord Christ will do with them, and by them, is not so clear; this is certain, that their return shall be marvelous, glorious, -- as life from the dead. When, then, Euphrates shall be dried up, Turkish power and Popish idolatry be taken out of the world, and these "kings of the east" are come, -- when the seed of Abraham, being multiplied like the stars of heaven and the sands of the sea-shore, shall possess the gates of their enemies, and shall have peace in their borders, -- we may lift up our heads towards the fullness of our redemption; but whilst these things are, or may be, for any thing we know, afar off, to dream of setting up an outward, glorious, visible kingdom of Christ, which he must bear rule in, and over the world, be it in Germany or in England, is but an ungrounded presumption. The Jews not called, Antichrist not destroyed, the nations of the world generally wrapped up in idolatry and false worship, little dreaming of their deliverance, -- will the Lord Christ leave the world in this state, and set up his kingdom here on a molehill?
(5.) This is a perpetual antithesis and opposition that is put between the kingdoms of the world and the kingdom of Christ, -- that they rise out of the strivings of the winds upon the sea; he comes with the clouds of heaven; -- they are brought in by commotions, tumults, wars, desolations (and so shall all the shakings of the nations be, to punish them for their old opposition, and to translate them into a subserviency to his interest); the coming in of the kingdom of Christ shall not be by the arm of flesh, nor shall it be the product of the strifes and contests of men which are in the world, -- it is not to be done by might or power, but by the Spirit of the Lord of hosts, <380406>Zechariah 4:6. Great wars, desolations, alterations, shall precede it; but it is not the sons of men that, by outward force, shall build the new Jerusalem: -- that comes down from heaven adorned as a bride for Christ, fitted and prepared by himself. Certainly the strivings of men about this business shall have no influence into it. It shall be by the glorious manifestation of his own power, and that by his Spirit subduing the souls of men unto it; -- not by the sword of man setting up a few to rule over others. Hence, it is everywhere called a creating of "new heavens, and a new earth," <236517>Isaiah 65:17, -- a work, doubtless, too difficult for the worms of the earth to undertake. There is nothing more opposite to the spirit of the gospel, than to suppose that Jesus Christ will take to himself
451
a kingdom by the carnal sword and bow of the sons of men. The raising of the tabernacle of David, which is fallen down, and the setting up the decayed places of it, <441516>Acts 15:16, is done by his visiting the people with his Spirit and word, verse 14. It is by the pouring out of his Spirit in a covenant of mercy, <235921>Isaiah 59:21. Thus the Lord sets up one shepherd of his people, "and he shall feed them, even," saith he,
"my servant David; he shall feed them, and he shall be their shepherd, and I the LORD will be their God, and my servant David a prince among them," <263423>Ezekiel 34:23,24.
He brings in the kingdom of his Son by making the children of Israel
"seek the LORD their God, and David their king, and to fear the Lord and his goodness," <280305>Hosea 3:5.
Who, now, can fathom the counsels of the Almighty? -- who hath searched his bosom, and can by computation tell us when he shall pour out his Spirit for the accomplishment of these things
This, then, is the last thing in this vision, whose consideration brought the prophet into so great perplexity and distress of spirit.
III. There is the means that Daniel used for redress in that sad condition
whereunto he was brought by the consideration of this vision: "He drew near to one of them that stood by, and asked him the truth of all this."
This also was done in vision. There is no mention of his waking before his making this address; but the vision continuing, he draws nigh in the same manner to one of them that stood by, -- one of those angels, or holy ones, that stood ministering before the throne of God, who was commissionated to acquaint him with the mind and will of God in the things represented to them. This, then, is the remedy he applies himself unto; -- he labors to know the mind and will of God in the things that were to be done. This, it seems, he pitched on as the only way for quieting his grieved and troubled spirit; and hereupon, --
IV. He is told and made to know the interpretation of the things, so far, at
least, as might quiet his spirit in the will of God.
452
Not that he is clearly instructed in every particular; for he tells them, in the close of the chapter, that he had troublesome thoughts about the whole; -- "his cogitations troubled him, and his countenance changed," verse 28; but having received what light God was willing to communicate to him, he inquires no farther, but addresses himself to his own duty.
Take, then, from the words thus opened in these propositions (some whereof I shall do little more than name unto you), --
Observation I. In the consideration of God's marvellous actings in the world, in order to the carrying on of the gospel and the interest of the Lord Jesus Christ, the hearts of his saints are oftentimes filled with perplexity and trouble.
They know not what will be the issue, nor sometimes what well to do. Daniel receives a vision of the things which in part we live under: and if they fill his heart with astonishment, is it any wonder if they come close to us, and fill us with anxious, perplexing thoughts, upon whom the things themselves are fallen?
Observation II. The only way to deliver and extricate our spirits from under such perplexities and entanglements, is to draw nigh to God in Christ, for discovery of his will.
So did Daniel here; he went to one of them that ministered before the Lord, to be acquainted with his will. Otherwise thoughts and contrivances will but farther perplex you. Like men in the mire, whilst they pluck one leg out, the other sticketh faster in, -- whilst you relieve yourselves in one thing, you will be more hampered in another. Yea, he that increaseth wisdom, increaseth sorrow; -- the larger the visions are, the greater will be their troubles; until, being consumed in your own fears, cares, and contrivances, you grow useless in your generation. Those who see only the outside of your affairs sleep securely; those who come nigher, to look into the spirits of men, rest is taken from them; and many are not quiet, bemuse they will not. The great healing of all is in God.
Observation III. When God makes known the interpretations of things, it will quiet your spirits, in your walking before him, and actings with him.
453
This was that which brought the spirit of Daniel into a settlement. How God reveals his mind in these things, -- by what means, -- how it may be known by-individual persons, for their quiet and settlement, -- how all God's revelations are quieting, and tend to the calming of men's spirits, not making them foam like the waves of the sea, -- should be handled on this observation.
But I begin with the first observation.
Observation I. In the consideration of God's marvellous actings in the world, in order to the carrying on of the gospel, the hearts of his saints are oftentimes filled with perplexity and trouble.
When John received his book of visions in reference to the great things that were to be done, and the alterations that were to be brought about, though it were sweet in his mouth, and he rejoiced in his employment, yet it made his "belly bitter," <661009>Revelation 10:9,10. It filled him with perplexity, as our prophet speaks, in the midst of his body. He saw blood and confusion, strife and violence; it made his very belly bitter.
Poor Jeremiah, upon the same account, is so oppressed, that it makes him break out of all bounds of faith and patience, to curse the day of his birth, to wax quite weary of his employment, chapter 15.
Our Savior, describing such a season, <422126>Luke 21:26, tells us, that "men's hearts shall fail them for fear, and for looking after those things that are coming upon the earth." They will be thinking what will become of them, and what will be the issue of God's dispensations; fearing that the whole frame of things will be wrapped up in darkness and confusion. Hence our Savior bids his disciples not be troubled when they hear of these things, <402406>Matthew 24:6, intimating that they will be very apt so to be.
Now, the causes and occasions (which are the reasons of the point) arise, --
1. From the greatness and astonishableness of the things themselves which God will do; even great and terrible things, which men looked not for, <236402>Isaiah 64:2,3. When he comes to make his name known to the nations, that his adversaries may tremble at his presence, and doth terrible things, quite above and beyond the expectation of men, which they never once
454
looked for, -- no wonder if their hearts be surprised with amazement. It hath of late been so with this nation. All professors at the beginning of these days joined earnestly in that prayer, <236317>Isaiah 63:17-19, 64:1. God, in answer hereunto, comes down and rends the heavens, and the mountains flow down at his presence, according to the desire of their souls; yet withal he doth terrible things, -- things that we looked not for. How many poor creatures are turned back with astonishment, and know not how to abide with him! When our Savior Christ came in the flesh, who had been the desire of all nations for four thousand years, and most importunately sought after by the men of that generation wherein he came, yet doing great and unexpected things at his coming, who was able to abide it? This, says Simeon, will be the issue of it,
"He shall be for the fall and rise of many; and the thoughts of many hearts shall be revealed," <420234>Luke 2:34,35.
Hence is that exclamation, <390302>Malachi 3:2,
"Who may abide the day of his coming, and who shall stand when he appeareth?"
His coming is desired indeed, but few can bear it. His day will "burn as an oven," as a furnace, chapter <390401>4:1: some are overheated by it, some consume in it; -- blessed are they that abide. This is one cause of the perplexing of the spirits of men; -- the consideration of the things themselves that are done, being above and beyond their expectations; and this even many of the saints of God are borne down under at this day. They little looked for the blood and banishment of kings, change of government, alteration of nations, such shakings of heaven and earth as have ensued; not considering that he who doth these things weighs all the nations in a balance, and the rulers of them are as the dust thereof before him.
2. From the manner whereby God will do these things. Many perplexing, killing circumstances attend his dispensations. I shall instance only in one, -- and that is, darkness and obscurity, whereby he holds the minds of men in uncertainty and suspense, for his own glorious ends. Such, he tells us, shall his day and the works thereof be:
455
"And it shall come to pass in that day, that the light shall not be clear, nor dark: but it shall be one day which shall be known to the LORD, not day nor night: but it shall come to pass, that at eveningtime it shall be light," <381406>Zechariah 14:6,7.
Men shall not know what to make of it, nor what to judge. He brings not forth his work all at once, but by degrees; and sometimes sets it backward, and leads it up and down, as he did his people of old in the wilderness, that none might know where they should fall or settle; and he that believeth will not make haste. When God is doing great things, he delights to wrap them up in the clouds; to keep the minds of men in uncertainties, that he may set on work all that is in them; and try them to the utmost, whether they can live upon his care and wisdom, when they see their own care and wisdom will do no good. Men would fain come to some certainty; and commonly, by the thoughts and ways whereby they press unto it, they put all things into more uncertainty than ever, and so promote the design of God, which they so studiously endeavor to decline. Hence is that description of the presence of the Lord in his mighty works, <191809>Psalm 18:9,11, "Darkness was under his feet;" men could not see his paths, etc. He hath ends of surprisal, hardening, and destruction towards some, for which they must be left unto their own spirits, and led into many snares and by-paths, for their trial, and the exercise of others; which could not be accomplished did he not come in the clouds, and were not darkness his pavilion and his secret place. On this account is that cry of men of profane and hardened spirits, <230519>Isaiah 5:19,
"Let him make speed, and hasten his work, that we may see it: and let the counsel of the Holy One of Israel draw nigh and come, that we may know it!"
They know not what to make of what they see, -- of all that is yet done or accomplished. They would have the whole work out, that they might once see the end of it, and so know what to judge; they would be at a point with him, and not always kept at those perplexing uncertainties. And this is another cause of the trouble of men's spirits, in consideration of the dispensations of God. God still keeps a cloud hanging over, and they know not when it will fall, nor what will be done in the issue of things. This makes some weary of waiting on him, and, with the profane king of Israel,
456
to cry, This evil is of the Lord; there is no end; confusion will be the issue of all; -- why should I abide any longer?
3. The lusts of men do commonly, under such dispensations, fearfully and desperately tumultuate, to the disturbance of the most settled and weighed spirits. Satan takes advantage to draw them out in such a season to the utmost, both in spirituals and civils. What will be the constant deportment of men of corrupt minds in such a time our Savior sets forth, <402405>Matthew 24:5. They shall come in the name of Christ to deceive; and shall deceive many, and cause iniquity to abound. In such a day Edom will appear an enemy, (Obadiah 12, 13; <230701>Isaiah 7:1.) and Ephraim with the son of Remaliah will join with Syria for the vexing of Judah: hence are perplexities, and swords piercing through the very souls of men. Take an instance in the days wherein we live. From the beginning of the contests in this nation, when God had caused your spirits to resolve that the liberties, privileges, and rights of this nation, wherewith you were intrusted, should not, by his assistance, be wrested out of your hands by violence, oppression, and injustice; this he also put upon your hearts, to vindicate and assert the gospel of Jesus Christ, his ways, and his ordinances, against all opposition, though you were but inquiring the way to Zion, with your faces thitherward. God secretly entwining the interest of Christ with yours, wrapped up with you the whole generation of them that seek his face, and prospered your affairs on that account: so that, whereas causes of as clear a righteousness among the sons of men as yours have come to nothing, yet your undertaking hath been like the sheaf of Joseph in the midst of the nations, which hath stood up when all the others have bowed to the ground. Being, then, convinced that your affairs have fallen under his promises, and have come up to an acceptance before him, solely upon the account of their subserviency to the interest of Christ, God hath put it into your hearts to seek the propagation of his gospel. What now, by the lusts of men, is the state of things? Say some, There is no gospel at all; say others, If there be, you have nothing to do with it; -- some say, Lo, here is Christ; others, Lo, there: -- some make religion a color for one thing; some for another; -- say some, The magistrate must not support the gospel; say others, The gospel must subvert the magistrate; -- say some, Your rule is only for men as men, you have nothing to do with the interest of Christ and the church; say others, You have nothing to do to rule men but upon
457
the account of being saints. If you will have the gospel, say some, down with the ministers of it, chemarims, f184 locusts, etc.; and if you will have light, take care that you may have ignorance and darkness: -- things being carried on as if it were the care of men that there might be no trouble in the world but what the name of religion might lie in the bottom of. Now, those that ponder these things, their spirits are grieved in the midst of their bodies; -- the visions of their heads trouble them. They looked for other things from them that professed Christ; but the summer is ended, and the harvest is past, and we are not refreshed. Again, God had so stated your affairs, that you were the mark of the antichristian world to shoot at in the beginning, and their terror in the close: and when you thought only to have pursued Sheba the son of Bichri, the man of your first warfare, behold one Abel after another undertakes the quarrel against you; yea, such Abels as Scotland and Holland, of whom we said in old times, We will inquire of them, and so ended the matter: and there is not a wise man or woman amongst them that can dissuade them. Strange! that Ephraim should join with Syria to vex Judah their brother, -- that the Netherlands, whose being is founded merely upon the interest you have undertaken, should join with the great antichristian interest, which cannot possibly be set up again without their inevitable ruin. Hence also are deep thoughts of heart; men are perplexed, disquieted, and know not what to do.
I could mention other lusts, and tumultuatings of the spirits of men, that have an influence into the disturbance of the hearts of the most precious in this nation, but I forbear.
4. Men's own lusts disquiet their spirits in such a season as this. I could instance in many; I shall name only four: --
(1.) Unstableness of mind;
(2.) Carnal fears;
(3.) Love of the world;
(4.) Desire of pre-eminence.
(1.) Unstableness of mind, which makes men like the waves of the sea, that cannot rest. The Scripture calls it akj atastasia> n, "tumultuatingness" of spirit. There is something of that which Jude speaks of, in better persons
458
than those he describes, -- "raging like waves of the sea, and foaming out their own shame," verse 13. If God give men up to a restless spirit, no condition imaginable can quiet them; still they think they see something beyond it that is desirable. Hannibal said of Marcellus, that he could never be quiet, -- conqueror nor conquered. Some men's desires are so enlarged, that nothing can satiate them. Wise men, that look upon sundry godly persons in this nation, and beholding how every yoke of the oppressor is broken from off their necks, that no man makes them afraid, that they are looked on as the head, not as the tail, -- enjoying the ordinances of God according to the light of their minds and desires of their hearts, no man forbidding them, -- are ready to wonder (I speak of private persons) what they can find to do in their several places and callings, but to serve the Lord in righteousness and holiness, being without fear, all the days of their lives. But, alas! when poor creatures are given up to the power of an unquiet and unstable mind, they think scarce any thing vile, but being wise unto sobriety, -- nothing desirable, but what is without their proper bounds, and what leads to that confusion which themselves, in the issue, are least able of many to undergo. It is impossible but that men's hearts should be pierced with disquietness and trouble, that are given up to this frame.
(2.) Carnal fears. -- These even devour and eat up the hearts of men. What shall we do? what shall become of us? Ephraim is confederate with Syria, and the hearts of men are shaken as the trees of the wood that are moved with the wind. What! new troubles still! new unsettlements! This storm will not be avoided; this will be worse than all that hath befallen us from the youth of our undertakings. God hath not yet won upon men's spirits to trust him in shakings, perplexities, alterations; they remember not the manifestations of his wisdom, power, and goodness in former days, and how tender hitherto he hath been of the interest of Christ, that their hearts might be established. Could we but do our duty, and trust the Lord with the performance of his promises, what quietness, what sweetness might we have!
I shall not instance in the other two particulars. It is too manifest that many of our piercing and perplexing thoughts are from the tumultuating and disorder of our own lusts. So that what remains of the time allotted to me I shall spend only in the use of this point, and proceed no farther.
459
Use. Of instruction, to direct you into ways and means of quietness, in reference unto all these causes and occasions of piercing, dividing thoughts in such a season as this. The good Lord seal up instruction to your souls, that you may know the things that belong to your peace, and what Israel ought to do at this, even at this time. For my brethren's and companions' sake, I wish you prosperity. Though my own portion should be in the dust, for the true, spiritual, not imaginary, carnal interest of the church of God in this nation, and the nations about, I wish you prosperity.
(1.) First, then, in reference to the things that God is doing, both as to their greatness and their manner of doing; whose consideration fills men with thoughts that grieve their spirits in the midst of their bodies. Would you have your hearts quieted in this respect? -- take my second observation for your direction; -- The only way to extricate and deliver our spirits from under such perplexities and entanglements, is to draw nigh to God in Christ for the discovery of his will. So did Daniel here in my text. I fear this is too much neglected. You take counsel with your own hearts, you advise with one another, -- hearken unto men under a repute of wisdom; and all this doth but increase your trouble, -- you do but more and more entangle and disquiet your own spirits. God stands by and says, "I am wise also;" and little notice is taken of him. We think we are grown wise ourselves, and do not remember we never prospered but only when we went unto God, and told him plainly we knew not what to do. Public fastings are neglected, despised, spoken against; and when appointed, practiced according as men's hearts are principled to such a duty, -- coldly, deadly, unacceptably. Life, heat, warmth is gone; and shall not blood and all go after? The Lord prevent it! Private meetings are used to show ourselves wise in the debate of things, with a form of godly words; sometimes for strife, tumult, division, disorder. And shall we think there is much closet inquiring after God, when all other actings of that principle which should carry out thereunto are opposed and slighted? When we do sometimes wait upon God, do not many seem to ask amiss, to spend it on their lusts; -- not waiting on him poor, hungry, empty, to know his will, to receive direction from him; but rather going full, fixed, resolved, settled on thoughts, perhaps prejudices, of our own, -- almost taking upon us to prescribe unto the Almighty, and to impose our poor, low, carnal thoughts upon his wisdom and care of his church? Oh, where is that holy and that
460
humble frame wherewith at first we followed our God into the wilderness, where we have been fed and clothed, preserved and protected for so many years? Hence is it that the works of God are become strange, and terrible, and dark unto us; and of necessity some of us, many of us, must shut up all with disappointment and sorrow. We fill our souls boldly, confidently, with cross and contrary apprehensions of the intendments of God, and of the mediums whereby he will accomplish his ends; and do not consider that this is not a frame of men who had given up themselves to the allsufficiency of God. Some, perhaps, will say, this belongs not unto them; they have waited upon God, and they do know his mind, and what are the things he will do, and are not blind also, nor in the dark, as other men. But if it be so, "what means this bleating of sheep and oxen in mine ears?" yea, what means that roaring and foaming of unquiet waves which we hear and see; -- hard speeches, passionate reproaches, sharp revilings of their brethren, in boundless confidence, endless enmity, causing evil surmises, biting, tearing, devouring terms and expressions, casting out the names of men upright in their generations, saying, The Lord be praised? When the Lord discovers his mind and will, it settleth the heart, composeth the mind, fills the soul with reverence and godly fear, conforms the heart unto itself, -- fills it with peace, love, meekness, gentleness. And shall we be thought to have received the mind, the will of God, when our hearts, words, ways, are full of contrary qualities? Let it be called what it will, I shall not desire to share in that which would bring my heart into such a frame. Well, then, beloved, take this for your first direction: Be more abundant with God in faith and prayer, deal with him in public and private, take counsel of him, bend your hearts through his grace to your old frame, when it was your joy to meet in this place, -- which now, I fear, to many is their burden. Seek the Lord and his face, "seek him while he may be found." And hereby, --
[1.] You will empty your hearts of many perplexing contrivances of your own, and you will find faith in this communion with God, by little and little, working out, killing, slaying these prejudices and presumptions which you may be strong in, that are not according to the will of God; so you be sure to come not to have your own lusts and carnal conceptions answered, but to have the will of God fulfilled. When men come unto the Lord to have their own visions fulfilled, it is righteous with God to answer
461
them according to those visions, and confirm them in them, to their own disturbance, and the disturbance of others.
[2.] You shall certainly have peace in your own hearts in the all-sufficiency of God. This he will give in upon your spirits, that whatever he doth, all his ways shall be to you mercy, truth, faithfulness, and peace; -- yea, the discoveries which you shall have of his own fullness, sweetness, suitableness, and the excellency of things which are not seen, will work your hearts to such a frame, that you shall attend to the things here below, merely upon the account of duty, with the greatest calmness and quietness of mind imaginable.
[3.] You shall surely know your own particular paths, wherein you ought to walk in serving God in your generation. Those that wait upon him, he will guide in judgment; he will not leave them in the dark, nor to distracted, divided, piercing thoughts. But whatever others do, you shall be guided into ways of peace. This you shall have when the lusts of men will neither let themselves nor others be at quiet. Oh, then, return to your rest; look to Him from whom you have gone astray. Take no more disturbing counsel with yourselves, or others; renew your old frame of humble dependence on God, and earnest seeking his face. You have certainly backslidden in this thing. Is the Lord not the God of counsel and wisdom, as well as the God of force and power, that you run to him when in a strait in your actions, but when your counsels seem sometimes to be mixed with a spirit of difficulty and trouble, he is neglected? Only come with humble, depending hearts; -- not every one to bring the devices, imaginations, opinions, prejudices, and lusts of their own hearts, before him.
(2.) For the troubles that arise from the lusts of other men, and that about the gospel and the propagation thereof (the tumultuating of the lusts of men in reference whereunto I gave you an account of formerly), there are many piercing thoughts of heart. What extremes, I had almost said extravagances, men have in this matter run out into, I shall now not insist upon; only I shall give you a few directions for your own practice.
If once it comes to that, that you shall say you have nothing to do with religion as rulers of the nation, God will quickly manifest that he hath nothing to do with you as rulers of the nation. The great promise of Christ is, that in these latter days of the world he will lay the nations in a
462
subserviency to him, -- the kingdoms of the world shall become his; that is, act as kingdoms and governments no longer against him, but for him. Surely those promises will scarcely be accomplished in bringing commonwealths of men professing his name to be of Gallio's frame, -- to take care for none of those things: or as the Turk, -- in an absolute indifferency what any profess; I mean, that are not his own, for in respect of them he changes not his God. Not that I would you should go and set up forms of government to compel men to come under the line of them, or to thrust in your sword to cut the lesser differences of brethren; not that I think truth ever the more the truth, or to have any thing the more of authority upon the conscience, for having the stamp of your authority annexed to it, for its allowance to pass in these nations. Nor do I speak a word of what is, may, or may not be incumbent on you in respect of the most profligate opposers of the truths of the gospel, but only this, that, not being such as are always learning, never coming to the knowledge of the truth, but being fully persuaded in your own minds, certainly it is incumbent on you to take care that the faith which you have received, which was once delivered to the saints, in all the necessary concernments of it, may be protected, preserved, propagated to and among the people which God hath set you over. If a father, as a father, is bound to do what answers this in his family unto his children; a master, as a master, to his servants; if you will justify yourselves as fathers or rulers of your country, you will find in your account this to be incumbent on you. Take heed of them that would temper clay and iron, things that will not mingle, -- that would compound carnal and fleshly things with heavenly things and spiritual, that they may not entangle your spirits. The great design of grasping temporal power upon a spiritual account, will prove at last to be the greatest badge of Antichrist. Hitherto God hath appeared against it; and will, no doubt, to the end. If either you, by the authority God hath given you in the world, shall take upon you to rule the house of God, as formally such, as his house, though you rule the persons whereof it is made up; or those who are, or pretend to be, of that house, to rule the world on that account, -- your day and theirs will be nigh at hand.
Now, because you wait on God for direction in reference to the propagation of the gospel, and the preventing that which is contrary to sound doctrine and godliness, I shall, --
463
[1.] Show you very briefly what God has promised concerning magistrates to this end;
[2.] Give you some principles whereon you may rest in your actings; and,
[3.] Lay down some rules for your direction: and so draw to a close.
[1.] Take, in the first place, what God hath promised concerning magistrates, kings, rulers, judges, and nations, and their subserviency to the church. What God hath promised they shall do, that is their duty to do; he hath not measured out an inheritance for his people out of the sins of other men. Let us a little view some of these promises, and then consider their application to the truth we have in hand, and what is cleared out unto us by them. There are many; I shall instance in the most obvious and eminent. "I will restore thy judges as at the first, and thy counselors as at the beginning," <230126>Isaiah 1:26. It is to Zion redeemed, purged, washed in the blood of Christ, that this promise is made. <234907>Isaiah 49:7, "Kings shall see and arise, and princes shall bow down themselves." [Hebrew] The Jews being, for the greatest part of them, rejected upon the coming of Christ, this promise is made unto him upon his pouring out of the Spirit for the bringing in of the Gentiles; as it is farther enlarged, verses 22,23,
"Kings shall be thy nursing-fathers, and their queens thy nursingmothers." <236001>Isaiah 60:1
looks wholly this way. Taste of the nature and intendment of the whole: "And the Gentiles shall come to thy light, and kings to the brightness of thy rising. Therefore thy gates shall be open continually; they shall not be shut day nor night; that men may bring unto thee the forces of the Gentiles, and that their kings may be brought. Thou shalt also suck the milk of the Gentiles, and shalt suck the breast of kings: and thou shalt know that I the LORD am thy Savior and thy Redeemer, the mighty one of Jacob. For brass I will bring gold, and for iron I will bring silver, and for wood brass, and for stones iron: I will also make thy officers peace, and thine exactors righteousness," verses 3,11,16,17. To which add the accomplishment of all those promises mentioned, <661115>Revelation 11:15, 21:24.
464
You see here are glorious promises, in the literal expression, looking directly to what we assert concerning the subserviency of rulers to the gospel, and the duty of magistrates in supporting the interest of the church. Let us, concerning them, observe these three things; as, --
1st, To whom they are made;
2dly, On what occasion they are given;
3dly, What is the subject or matter of them in general.
1st, Then, they are all given and made to the church of Christ after his coming in the flesh, and his putting an end to all ceremonial, typical, carnal institutions. For, --
(1st.) They are every way attended with the circumstances of calling the Gentiles, and their flowing into the church; which were not accomplished till after the destruction of the Jewish church. So is the case in that which you have, <234920>Isaiah 49:20,
"The children which thou shalt have, after thou hast lost the other, shall say again in thine ears, The place is too strait for me: give place to me that I may dwell."
It shall be when the church shall have received the new children of the Gentiles, having lost the other of the Jews; which he expresseth more at large, verse 22, "Thus saith the Lord GOD, Behold, I will lift up mine hand to the Gentiles, and set up my standard to the people: and they shall bring thy sons in their arms, and thy daughters shall be carried upon their shoulders." So also are the rest. When God gives the nations to be the inheritance of Christ, the Holy Ghost cautions rulers and judges to kiss the Son, and pay the homage due to him in his kingdom, <190210>Psalm 2:10,11.
(2dly.) Because these promises are pointed unto as accomplished to the Christian Church in that place of the Revelation before mentioned:
"And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever," chapter <661115>11:15.
465
"And the nations of them which are saved shall walk in the light of it: and the kings of the earth do bring their glory and honor into it," chap. <662124>21:24.
So that there are plainly promises of kings and princes, judges and rulers, to be given to the church, and to be made useful thereunto; and kingdoms and nations, people in their rules and governments, to be instrumental in the good thereof: so that these promises belong directly to us and our rulers, if, under any notion, we belong to the Church of Christ.
2dly. For the occasion of these promises; -- it is well known what a trust, by God's own appointment, there was invested in the rulers, judges, kings, and magistrates, of the judicial state and church under the Old Testament, in reference unto the ways and worship of God, -- the prosecution and the execution of the laws of God concerning his house and service being committed to them. Farther, when they faithfully discharged their trust, -- promoting the worship of God according to his institutions, -- encouraging, supporting, directing, reproving others, to whom the immediate and peculiar administration of things sacred was committed, -- destroying, removing whatever was an abomination unto the Lord, -- it was well with the whole people and church; they flourished in peace, and the Lord delighted in them, and rejoiced over them to do them good. And, on the other side, their neglect in the discharge of their duty was then commonly attended with the apostasy of the church, and great breakings forth of the indignation of the Lord. This the church found in those days, and bewailed. To hold out, therefore, the happy state of his people that he would bring in, he promises them such rulers and judges as he gave at first, who faithfully discharged the trust committed to them: -- not that I suppose them bound to the Mosaical rules of penalties in reference to transgressions and offenses against gospel institutions, but only that a duty in general is incumbent on them, in reference to the church and truth of God, which they should faithfully discharge; -- of which afterward.
This, then, being the occasion of those promises, and their accomplishment being, as before, in a peculiar manner pointed at, upon the shaking, calling, and new-moulding of the kingdoms and nations of the world which had given their power to the beast, and thereupon framed anew into a due subserviency to the interest of Christ, there is not the least shadow or
466
color left for the turning off and rejecting the sweetness of all these promises, upon account of their being merely metaphorical, and shadowing out spiritual glories: -- neither their beginning nor ending, neither their rise nor fall, will bear any such gloss or corrupting interpretation.
3dly. As to the matter of these promises, I shall only assert this in general, -- that the Lord engageth that judges, rulers, magistrates, and such like, shall put forth their power, and act clearly for the good, welfare, and prosperity of the church. This is plainly held out in every one of them. Hence kingdoms are said to serve the church; that is, all kingdoms. They must do so, or be broken in pieces, and cease to be kingdoms. And how can a kingdom, as a kingdom (for it is taken formally, and not materially, merely for the individuals of it, as appears by the threatening of its being broken in pieces) serve the church, but by putting forth its power and strength in her behalf <236012>Isaiah 60:12. And therefore, upon the accomplishment of that promise, they are said to become the kingdoms of the Lord Christ, <661115>Revelation 11:15, because, as kingdoms, they serve him with their power and authority; having before, as such, and by their power, opposed him to the utmost. They must nurse the church, not with dry breasts, nor feed it with stones and scorpions, but with the good things committed to them. Their power and substance, in protection and supportment, are to be engaged in the behalf thereof: hence God is said to give these judges, rulers, princes, kings, queens to the church; not setting them in the church, as officers thereof, but ordering their state in the world (<661115>Revelation 11:15) to its behoof. In sum, there is not any one of the promises recited but holds forth the utmost of what I intend to assert from them all; viz., that the Lord hath promised that the magistrates whom he will give, own, and bless, shall put forth their power, and act in that capacity wherein he hath placed them in the world, for the good, furtherance, and prosperity of the truth and church of Christ. They shall protect them with their power, feed them with their substance, adorn them with their favor and the privileges wherewith they are intrusted; they shall break their forcibly oppressing adversaries, and take care that those who walk in the truth of the Lord may lead a peaceable life, in all godliness and honesty. If, then, you are such magistrates as God hath promised, (as woe be unto you if you are not!) know that he hath undertaken for you, that
467
you shall perform this part of your duty; and I pray that you may rule with him therein, and be found faithful.
[2.] The second ground that I would point unto, as a bottom of your actings in this thing, ariseth from sundry undoubted principles, which I shall briefly mention. And the first is, --
1st. That the gospel of Jesus Christ hath a right to be preached and propagated in every nation, and to every creature under heaven. Jesus Christ is the "Lord of lords, and King of kings," <661714>Revelation 17:14. The nations are given to be his inheritance, and the utmost parts of the earth to be his possession, <190208>Psalm 2:8,9. He is appointed the "heir of all things," <580102>Hebrews 1:2. God hath set him over the works of his hands, and put all things in subjection under his feet, <190806>Psalm 8:6. And upon this account he gives commission to his messengers to preach the gospel to all nations, <402819>Matthew 28:19, or, to every creature under heaven, <411615>Mark 16:15. The nations of the world being of the Father given to him, he may deal with them as he pleaseth, and either bruise them with a rod of iron, and break them in pieces as a potter's vessel, <190209>Psalm 2:9, -- he may fill the places of the earth with their dead bodies, and strike in pieces the heads of the countries, <19B006>Psalm 110:6, -- or, he may make them his own, and bring them into subjection unto himself; -- which towards some of them he will effect, <661115>Revelation 11:15. Now, the gospel being the rod of his power, and the scepter of his kingdom, the grand instrument whereby he accomplisheth all his designs in the world, whether they be for life or for death, 2<470216> Corinthians 2:16, -- he hath given that a right to take possession, in his name and authority, of all that he will own in any nation under heaven. And, indeed, he hath in all of them some that are his peculiar purchase, <660509>Revelation 5:9; whom, in despite of all the world, he will bring in unto himself. To have free passage into all nations is the undoubted right of the gospel; and the persons of Christ's good-will have such a right to it and interest in it, that, look, from whomsoever they may claim protection in reference unto any other of their most undoubted concernments amongst men, of them may they claim protection in respect of their quiet enjoyment and possession of the gospel.
2dly. That wherever the gospel is by any nation owned, received, embraced, it is the blessing, benefit, prosperity, and advantage of that
468
nation. They that love Zion shall prosper, <19C206>Psalm 122:6. Godliness hath the promise of this life, and is profitable unto all things, 1<540408> Timothy 4:8. The reception of the word of truth, and subjection to Christ therein, causing a people to become willing in the day of his power, entitle that people to all the promises that ever God made to his church. They shall be established in righteousness; they shall be far from oppression; and for fear and terror, they shall not draw nigh unto them: whosoever contends against such a people, shall fall thereby. No weapon that is formed against them shall prosper; every tongue that shall rise against them in judgment, they shall condemn. For this is the inheritance of the servants of the Lord, <235414>Isaiah 54:14,15,17.
To the prosperity of a nation two things are required: --
(1st.) That they be freed from oppression, injustice, cruelty, disorder, confusion, in themselves, from their rulers, or others;
(2dly.) That they be protected from the sword and violence of them that seek their ruin from without. And both these do a people receive by receiving the gospel.
(1st.) For the first, they have the promise of God that they shall have "judges as at the first," <230126>Isaiah 1:26, -- such injustice and judgment shall bear rule over them and among them, as the first judges whom he stirred up and gave to his ancient people; their officers shall be peace, and their exactors righteousness, <236017>Isaiah 60:17. Even the very gospel which they do receive is only able to instruct them to be just, ruling in the fear of the Lord; for that only effectually teacheth the sons of men to live righteously, soberly, and godly in this present world, <560212>Titus 2:12.
(2dly.) And for the second, innumerable are the promises that are given to such a people; whence the psalmist concludes, upon the consideration of the mercies they do and shall enjoy, "Happy is the people whose God is the LORD," <19E415>Psalm 144:15. The glorious LORD will be to them a place of broad rivers and waters, in which no galley with oars, nor gallant ship shall pass by; the LORD will be their redeemer, lawgiver, king, and savior, <233321>Isaiah 33:21. It will interest any people in all the promises that are made for the using of the church to thrash, break, destroy, burden, fire, consume, and slay the enemies thereof; -- so far shall a people be from suffering
469
under the hands of oppressors, that the Lord will use them for the breaking and destruction of the Nimrods of the earth: and this blessing of the nations do they receive by the faith of Abraham.
3dly. The rejection of the gospel by any people or nation to whom it is tendered, is always attended with the certain and inevitable destruction of that people or nation; which, sooner or later, shall, without any help or deliverance, be brought upon them by the revenging hand of Christ.
When the word of grace was rejected and despised by the Jews, the messengers of it professedly turning to the Gentiles, <441346>Acts 13:46, 28:28, -- God removing it from them, unto a nation that would bring forth fruit, <402143>Matthew 21:43, as it did in all the world, or among all nations, for a season, <510106>Colossians 1:6, -- with what a fearful and tremendous desolation he quickly wasted that people, is known to all; -- he quickly slew and destroyed those husbandmen that spoiled his vineyard, and let it forth unto others, that might bring him his fruit in due season. Hence, when Christ is tendered in the gospel, the judges and rulers of the nations are exhorted to obedience to him, upon pain of being destroyed upon the refusal thereof, <190212>Psalm 2:12. And we have the experience of all ages, ever since the day that the gospel began to be propagated in the world. The quarrel of it was revenged on the Jews by the Romans, -- upon the Romans by the Goths, Vandals, and innumerable barbarous nations; and the vengeance due to the anti-Christian world is at hand, even at the door. The Lord will certainly make good his promise to the utmost, that the kingdom and nations which will not serve the church, even that kingdom and those nations shall utterly perish, <236012>Isaiah 60:12.
4thly. That it is the duty of magistrates to seek the good, peace, and prosperity of the people committed to their charge, and to prevent, obviate, remove, take away every thing that will bring confusion, destruction, desolation upon them; as Mordecai procured good things for his people, and prosperity to his kindred, <170903>Esther 10:3. And David describes himself with all earnestness pursuing the same design, <19A101P> salm 101:1. Magistrates are the ministers of God for the good, universal good, of them to whom they are given, <451301>Romans 13:1-4; and they are to watch and apply themselves to this very thing, verse 6. And the reason the apostle gives to stir up the saints of God to pray, amongst all sorts of men, in special for
470
kings and those that are in authority, -- to wit, that they may, in general, come to the knowledge of the faith, and be saved; and, in particular, discharge the duty and trust committed to them (for on that account are they to pray for them as kings and men in authority), -- is, "that we may lead a quiet and peaceable life, in all godliness and honesty," 1<540201> Timothy 2:1-4. It being incumbent on them to act even as kings and men in authority, that we may so do; they are to feed the people committed to their charge with all their might, unto universal peace and welfare.
Now, the things that are opposite to the good of any nation or people are of two sorts: --
(1st.) Such as are really, directly, and immediately opposed to that state and condition wherein they close together, and find prosperity. In general, seditions, tumults, disorders; in particular, violent or fradulent breakings in upon the respective designed bounds, privileges, and enjoyments of singular persons, without any consideration of Him who ruleth all things, are of this kind. If nations and rulers might be supposed to be Atheists, yet such evils as these, tending to their dissolution and not-being, they would, with all their strength, labor to prevent, either by watching against their commission, or inflicting vengeance on them that commit them, that others may hear, and fear, and do so no more.
(2dly.) Such as are morally and meritoriously opposed to their good and welfare; in that they will certainly pluck down the judgments and wrath of God upon that nation or people where they are practiced and allowed. There are sins for which the wrath of God will be assuredly revealed from heaven against the children of disobedience. Sodom and Gomorrah are set forth as examples of his righteous judgment in this kind. And shall he be thought a magistrate, to bear out the name, authority, and presence of God to men, that so he and his people have present peace, [who,] like a herd of swine, cares not though such things as will certainly first eat and devour their strength, and then utterly consume them, do pass for current? Seeing that they that tale over men must be just, ruling in the fear of the Lord, the sole reason why they sheathe the sword of justice in the bowels of thieves, murderers, adulterers, is, not because their outward peace is actually disturbed by them, -- and therefore they must give example of terror to others, who being like minded, are not yet actually given up to the practice
471
of the like abomination, -- but also, yea, principally, because He in whose stead they stand and minister to the world is provoked by such wickedness to destroy both the one and the other. And if there be the same reason to be evidenced concerning other things, they also call for the same procedure.
To gather up, now, what hath been spoken: -- considering the gospel's right and title to be propagated, with all its concernments, in every nation under heaven; the blessing, peace, prosperity, and protection wherewith it is attended when and where received; and the certain destruction and desolation which accompanies the rejection and contempt thereof; -- considering the duty that, by God's appointment, is incumbent on them that rule over men, -- that in the fear of the Lord they ought to seek the good, peace, and welfare and prosperity of them committed to their charge; to prevent, obviate, remove, revenge, that which tends to their hurt, perturbation, dissolution, destruction, immediate from heaven, or from the hand of men; and in the whole administration to take care that the worshippers of God in Christ may lead a quiet and peaceable life, in all godliness and honesty; -- let any one, who hath the least sense upon his spirit, of the account which he must one day make to the great King and Judge of all the world, of the authority and power wherewith he was intrusted, determine whether it be not incumbent on him -- by all the protection he can afford, by all the privileges he can indulge, the supportment that he can grant, by all that encouragement which, upon the highest account imaginable, he is required or allowed to give to any person whatsoever -- to further the propagation of the gospel; which upon the matter is the only thing of concernment, as well unto this life as that which is to come. And if any thing be allowed in a nation, which in God's esteem may amount to a contempt and despising thereof, men may be taught by sad experience what will be the issue of such allowance.
5thly. I shall only propose one thing more to your consideration. Although the institutions and examples of the Old Testament, of the duty of magistrates in the things and about the worship of God, are not, in their whole latitude and extent, to be drawn into rules that should be obligatory to all magistrates now, under the administration of the gospel, -- and that because the magistrate then was "custos, vindex, et administrator legis judicialis, et politiae Mosaicae," from which, as most think, we are freed;
472
-- yet, doubtless, there is something moral in those institutions, which, being unclothed of their Judaical form, is still binding to all in the like kind, as to some analogy and proportion. Subduct from those administrations what was proper to, and lies upon the account of, the church and nation of the Jews, and what remains upon the general notion of a church and nation must be everlastingly binding. And this amounts thus far, at least, that judges, rulers, and magistrates, which are promised under the New Testament to be given in mercy, and to be of singular usefulness, as the judges were under the Old, are to take care that the gospel church may, in its concernment as such, be supported and promoted, and the truth propagated wherewith they are intrusted; as the others took care that it might be well with the Judaical church as such. And on these, and such like principles as these are, may you safely bottom yourselves in that undertaking wherein you seek for direction from God this day.
[3.] For the rules which I intimated, I shall but name them, having some years since delivered my thoughts to the world at large on this subject; f185 and I see no cause as yet to recede from any thing then so delivered. Take, then, only, for the present, these brief directions following: --
1st. Labor to be fully persuaded in your own minds, that you be not carried up and down with every wind of doctrine, and be tempted to hearken after every spirit, as though you had received no truth as it is in Jesus. It is a sad condition, when men have no zeal for truth, nor against that which is opposite to it, whatever they seem to profess; because, indeed, having not taken in any truth in the power and principle of it, they are upon sad thoughts, wholly at a loss whether there be any truth or no. This is an unhappy frame indeed; -- the proper condition of them whom God will spew out of his mouth.
2dly. Know that error and falsehood have no fight or title, either from God or man, unto any privilege, protection, advantage, liberty, or any good thing you are intrusted withal. To dispose that unto a lie, which is the fight of and due to truth, is to deal treacherously with Him by whom you are employed. All the tenderness and forbearance unto such persons as are infected with such abominations is solely upon a civil account, and that plea which they have for tranquility whilst neither directly nor morally they are a disturbance unto others.
473
3dly. Know that in things of practice, so of persuasion, that are impious and wicked, either in themselves or in their natural and unconstrained consequences, the plea of conscience is an aggravation of the crime. If men's consciences are seared, and themselves given up to a reprobate mind, to do those things that are not convenient, there is no doubt but they ought to suffer such things as to such practices are assigned and appointed.
Should I now descend unto particulars in all the things mentioned, and insist on them, time would wholly fail me, -- neither is it a work for a single sermon; and, therefore, in one word I shall wind up the whole matter, and end.
Know them, then, that are faithful and quiet in the land; regard the truth of the gospel; remember the days of old, -- what hath done you good, quieted your heart in distress, crowned your undertakings with sweetness; lose not your first love; draw not out your own thoughts for the counsel of God; seek not great things for yourselves; be not moved at the lusts of men; keep peace what in you lieth with all that fear the Lord; let the glory of Christ be the end of all your undertakings, etc.
474
SERMON 10.
GOD'S WORK IN FOUNDING ZION,
AND
HIS PEOPLE'S DUTY THEREUPON.
PREFATORY NOTE.
AN English Parliament was summoned by Cromwell, as Lord Protector, to meet at Westminster on the 17th September 1656. At this time Admiral Blake was pursuing his victorious career, and combating on the ocean the inveterate enemy of England and English Protestantism, -- Spain. In order to obtain the supplies requisite for the maintenance of the war, the Parliament was convened, and Dr. Owen preached on the occasion. The Parliament agreed to support the Protector in the war, and voted him for the purpose £ 400,000. The sermon of Owen is remarkable for the tone of cheerful gratitude pervading it, for the peace and freedom which the nation now enjoyed. While contrasting present advantages with the evils from which the country had been delivered, he warns his audience against any course that might expose them, under the judgment of God, to the loss of privileges so dearly won, and against indulging in the strife and animosities which would "turn judgment into wormwood, and truth into hemlock." -- ED.
Wednesday, 17th of September 1656.
ORDERED by the Parliament, That Mr. Maidstone and the Lientenant of the Tower do give the hearty thanks of the House to Dr. Owen, Dean of Christ Church and Vice-Chancellor of the University of Oxford, for his great pains taken in his sermon preached this day in the Abbey Church at Westminster, before his Highness the Lord Protector and the members
475
elected to sit this present Parliament; and that he be desired to print his sermon; and that no man presume to print it without his leave.
Hen. Scobell, Clerk of the Parliament.
476
TO HIS HIGHNESS,
THE LORD PROTECTOR,
AND TO
THE PARLIAMENT OF THE COMMONWEALTH OF ENGLAND, SCOTLAND, AND IRELAND, ETC.
ALTHOUGH I need plead no other reason for the publishing of the ensuing discourse but your order and command for my so doing; yet, because I know that your peculiar interest, as governors of this commonwealth, in the several stations wherein you are placed of God, is truly stated therein, -- in the pursuit whereof your peace and the peace of these nations will be found to lie, -- I crave leave to add that consideration also. Being fully acquainted in and with what weakness it was composed and delivered, I cannot but conclude that it was merely for the truth's sake therein contained, which is of God, and its suitableness, through his wise providence, to the present state of things in these nations, that it found acceptance and entertainment with you; which also makes me willing to be therein your remembrancer a second time. From the day wherein I received a command and call unto the service of preaching unto you, unto this issue of it, wherein it is clothed anew with obedience to your order, I found mercy with God to have that caution of the great apostle abiding in my heart and thoughts, "If I yet please men, I am not a servant of God." Hence I can with boldness profess, that, influenced in some measure with the power of that direction, I studiously avoided whatever might be suggested with the least unsuitableness thereunto, with respect either to myself or others.
It was for Zion's sake that I was willing to undertake this duty and service, rejoicing that I had once more an opportunity to give public testimony to the great concernment of the great God and our dear Lord Jesus Christ in all the concussions of the nations in the world, and peculiarly in his wonderful providential dispensations in these wherein we live. And here, as the sum of all, to use plainness and liberty of speech, I say, if there be any thing, in any person whatever in these nations, that
477
cannot stand with, that can stand without, the general interest of the people of God pleaded for, let it fall, and rise no more; and the Lord, I know, will send his blessing out of Zion on whatever, in singleness of heart, is done in a tendency to the establishment thereof.
Farther, I shall not need to suggest any thing of the ensuing discourse: -- they who take themselves to be concerned therein will acquaint themselves with it by its perusal. I shall only add, if the general principles asserted therein be in your hearts; if, in pursuit thereof, you endeavor that in no corner of the nation it may be said, This is Zion, that no man careth for; but that those who love the Lord Jesus Christ in sincerity, and are, by faith and obedience, separated from the perishing world, following the Lamb, according to the light which he is graciously pleased to impart unto them, and engaged, by the providence of God, in that work which he hath undertaken to accomplish amongst us, be not overborne by a spirit of profaneness and contempt of the power of godliness raging in the earth; that they may be preserved and secured from the return of a hand of violence, and encouraged in the testimony they have to bear to the kingdom of Christ, in opposition to the world, and all the ways which the men thereof have received by tradition from their fathers, that are not according to his mind; -- you will, undoubtedly, in your several conditions, receive blessing from God. Which also that you may, in all your concernments, is the daily prayer of
Your humble Servant In the work of our dear Lord Jesus, JOHN OWEN
478
SERMON 10.
GOD'S WORK IN FOUNDING ZION, AND HIS PEOPLE'S DUTY THEREUPON.
"What shall one then answer the messengers of the nation? That the Lord hath founded Zion, and the poor of his people shall trust in it." -- <231432>Isaiah 14:32.
THE head of the prophecy whereof these words are the close, lies in verse 28, "In the year that king Ahaz died was this burden;" which gives us the season and just time of its revelation and delivery. The kingdom of Judah was at that season low and broken; -- foreign invasions and intestine divisions had made it so. An account hereof is given us, 2<142801> Chronicles 28:1, throughout, as it is especially summed up, verse 19 of that chapter, "For the Lord brought Judah low because of Ahaz king of Israel; for he made Judah naked, and transgressed sore against the Lord." Amongst their oppressing neighbors that took advantage of their low and divided condition, their old enemies the Philistines, the posterity of Ham in Canaan, had no small share, as verse 18 of that chapter, "The Philistines also had invaded the cities of the low country, and of the south of Judah, and had taken Bethshemesh, and Ajalon, and Gederoth, and Shocho with the villages thereof, and Timnah with the villages thereof, Gimzo also and the villages thereof: and they dwelt there."
In this state of things, God takes notice of the joy and triumphing of the whole land of Palestina, -- that is, the country of the Philistines, rain that the rod of him that smote them was broken; that is, the power of the kings and kingdom of Judah, which, for many generations, had prevailed against them, -- especially in the days of David, 2<100501> Samuel 5:1, and of Uzziah, 2<142606> Chronicles 26:6, -- and kept them under, was made weak and insufficient for that purpose, verse 29, "Rejoice not thou, whole land of Palestina, because the rod of him that smote thee is broken."
479
It is no wonder if Palestina, that was to be smitten and broken by the rod of God among his people, rejoice at their perplexities and distresses when we have seen men so to do who pretend to dwell in Judah.
To take them off from their pride and boasting, their triumph and rejoicing, the Lord lets them know that, from the people whom they despised, and that broken rod they trampled upon, their desolation was at hand, though they seem to be perplexed and forsaken for a season, verses 29-31, "Rejoice not thou, whole Palestina, because the rod of him that smote thee is broken: for out of the serpent's root shall come forth a cockatrice, and his fruit shall be a fiery flying serpent. And the first-born of the poor shall feed, and the needy shall lie down in safety; and I will kill thy root with famine, and he shall slay thy remnant. Howl, O gate; cry, O city; thou, whole Palestina, art dissolved: for there shall come from the north a smoke, and none shall be alone in his appointed times." That it is Hezekiah who is principally intended in these lofty allegorical expressions, that was then rising up from the broken rod of Judah, is evident. He is termed a "cockatrice," and a "fiery flying serpent," not from his own nature, which was tender, meek, and gentle, wherein the comparison doth not at all lie nor hold; but in respect of the mischief that he should do unto, the irrecoverable destruction that he should bring on, the land of Palestina: which, accordingly, he performed, 2<121808> Kings 18:8, "He smote the Philistines, even unto Gaza, and the borders thereof, from the tower of the watchmen to the fenced city;" that is, he wasted and destroyed the whole land, from one end even to the other.
It is, it seems, no new thing, that the season of the enemies' rejoicing, built upon the outward appearance and state of things among the people of God, is the beginning of their disappointment and desolation. The Lord make it so in this day of England's expectation, that the rod of it may be strengthened again, yet to smite the whole land of Palestina!
The words of my text are the result of things upon God's dealings and dispensations before mentioned. Uncertain it is, whether they ought to be restrained to the immediate prophecy before-going concerning Palestina, or whether they relate not also to that in the beginning of the chapter, concerning the destruction of the Assyrian, which is summed up, verses 24,25, "The Lord of hosts hath sworn, saying, Surely as I have thought, so
480
shall it come to pass; and as I have purposed, so shall it stand: that I will break the Assyrian in my land, and upon my mountains tread him under foot: then shall big yoke depart from off them, and his burden depart from off their shoulders." It is the ruining of Sennacherib and his army in the days of Hezekiah that is foretold. Yea, and this seems to claim a peculiar share and influence into this, or triumphant close; Because, eminently and signally, not long after, messengers were thus sent from Babylon to inquire of the health and congratulate the good success of Hezekiah. And well had it been for him and his posterity had he given those messengers the return to their inquiry which was here prepared for him some years before. His mistake herein was the fatal ruin of Judah's prosperity. Let not, then, that consideration be excluded, though the other insisted on be principally intended.
The words, you see, have in them an inquiry, and a resolution thereof. I shall open them briefly as they lie in the text.
FIRST, There is an inquiry.
1. "What SHALL one;" -- what shall, or what ought, -- what is it their duty to do, or to say? or, what shall they, upon the evidence of the things done, so do or say? Either their duty or the event is denoted, or both; as, in such predictions, it often falls out.
2. "What shall ONE;" -- that is, any one, or every one. The answer spoken of is either the duty of every one to give, or it will be so evident, that any one shall be able to give it. The word one, I confess, is not expressly in the original, but is evidently included in the verb hn[, }yAæ hmæw, -- what shall be answered? that is, by any one whatever. There is no more in the translation than is eminently infolded in the original expression of this thing.
3. "What shall one THEN;" -- that is, in the season when God hath disappointed the hopes and expectations of the enemies of his people, and hath strengthened their rod to bruise them again more than ever. That is a season wherein great inquiry will be made about those things. "What shall one then answer?" This word also is included in the interrogation; and much of the emphasis of it consists therein.
481
4. "Answer the messengers;" -- that is, men coming on set purpose to make inquiry after the state of affairs among God's people, -- ambassadors, agents, spies, messengers, -- inquirers of any sort; or the word may be taken more largely, for any stranger that came to Jerusalem. The Septuagint render these words, basileiv~ ejqnwn~ , "the kings of the nations." What shall they say in this case? Ti> apj okriqhs> ontai; "what shall they answer," or "say?" -- So that word is sometimes used. Some think that for ykae }lm] æ, which they should have rendered ag] geloi, or" messengers," they read ykle m] æ or "kings," by an evident mistake; but all things are clear in the original.
5. "Of the NATIONS;" -- that is, of this or that nation, of any nation that shall send to make inquiry: ywgO , "of the heathen," say some. Those commonly so called, or "the nations estranged from God," are usually denoted by this word in the plural number; yet not always under that consideration: so that there may be an enallagy of number, the nation for the nations; which is usual.
"What shall one answer" them? They come to make inquiry after the work of God among his people, and it is fit that an answer be given to them.
Two things are observable in this interrogation: --
I. The nations about will be diligently inquiring after God's dispensations
among his people.
Besides what reports they receive at home, they will have messengers, agents, or spies, to make inquiry.
II. The issues of God's dispensations amongst his people shall be so
evident and glorious, that every one, any one, though never so weak, if not blinded by prejudice, shall be able to give a convincing answer concerning them to the inquiries of men.
Something shall be spoken to these propositions in the process of our discourse.
SECONDLY, There is the resolution given of the inquiry made in this interrogation. Hereof are two parts: -- 1. What God hath done. 2. What his people shall or ought to do.
482
Wrap up at any time the work of God and the duty of his people together, and they will be a sufficient answer to any man's inquiry after the state of things among them. As to our wisdom in reference unto providential dispensations, this is the whole of man.
1. The first thing in the answer to be given in is the work of God. "The Lord hath founded Zion;" -- Zion, that is, his church, his people, his chosen ones, called Zion from the place of their solemn worship in the days of David, the figure and type of the gospel church, <581222>Hebrews 12:22, "Ye are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem." It is generally used, not for the whole body of that people, unless as they were typically considered, in which respect they were all holy; but for the secret covenanted ones of that people, -- as is evident from all the promises made thereunto, -- yet with special regard to the ordinances of worship.
This God "hath founded;" -- founded, or established, strengthened, that it shall not be removed. <198701>Psalm 87:1 is a comment on these words. He "hath founded" it; that is, in faithful promises and powerful performances, sufficient for its preservation and establishment.
Now this expression, "The Lord hath founded Zion," as it is an answer to the inquiries of "the messengers of the nation," may be taken two ways.
(1.) As giving an account of the work itself done, or what it is that God hath done in and amongst his people. What is the work that is so famed abroad, and spoken of throughout the world, that, being attempted in many places, and proving abortive, is here accomplished? This is it, shall one say: God hath established his people and their interest. It is no such thing as you suppose, -- that some are set up, and some pulled down; that new fabrics of government or ruling are erected for their own sakes, or their sakes who are interested in them. But this is the thing that God hath done, he "hath founded Zion;" -- established his people and their interest, in despite of all opposition.
(2.) As giving a reason of the work done. Whence is it that the Lord hath wrought so mightily for you, amongst you, in your behalf, -- preserved you, recovered you, supported you, given you success and victory, -- when all nations conspired your ruin? Why, this is the reason of it, "God
483
hath founded Zion;" -- he bore it good-will, hath taken care of the interest of his church and people.
The words may be taken in either sense; the issue of their intendment, as to our instruction, will be the same. This is the answer to be given to "the messengers of the nation," who perhaps expected to have heard of their strength and policy, of their counselors and armies, of their wealth and their riches, of their triumphs and enjoyments. No: "God hath founded Zion." And well had it been for Hezekiah had he given his answer, prepared for him so long before, to the messengers of Babylon.
III. The great design of God, in his mighty works, and dispensations in
the world, is the establishment of his people, and their proper interest, in their several generations.
Give me leave to say, it is not for this or that form of government, or civil administration of human affairs, -- it is not for these or those governors, -- much less for the advantage of one or other sort of men, for the enthroning of any one or other persuasion, gainful or helpful to some, few or more, that God hath wrought his mighty works amongst us; but it is that Zion may be founded, and the general interest of all the sons and daughters of Zion be preserved; -- and so far as any thing lies in a subserviency thereunto, so far, and no farther, is it with him accepted. And whatever, on what account soever, sets up against it, shall be broken in pieces.
What answer, then, should we give to inquirers? "That the Lord hath founded Zion." This is that, and that alone, which we should insist upon, and take notice of, as the peculiar work of God amongst us. Let the reports of other nations be what they will, -- let them acquaint the messengers of one another with their glory, triumphs, enlarging of their empires and dominions, -- when it is inquired what he hath done in England, let us say, "He hath founded Zion." And he will not leave until every man concerned in the work shall be able to say, We have busied ourselves about things of no moment, and consumed our days and strength in setting up sheaves that must bow hereunto. This is the main of God's intendment; and whilst it is safe, he hath the glory and end of his dispensations.
484
2. The other part of the answer relates to the people: "The poor of his people shall trust in it."
The words contain either their duty, -- they ought to do so; or the event, -- they shall do so; or both jointly.
(1.) "The poor of his people," verse 30, they are called, "The firstborn of the poor and needy;" that is, those who are very poor. Now, this expression may denote either the people in general, who had been poor and afflicted, -- and so "the poor of his people" is as much as "his poor people," -- or some in particular, that, partly upon the account of their low outward condition, partly on the account of their lowliness of mind, are called "The poor of his people;" and so the words are excellently paraphrased, <360312>Zephaniah 3:12,13,
"I will also leave in the midst of thee an afflicted and poor people, and they shall trust in the name of the Lord. The remnant of Israel shall not do iniquity, nor speak lies; neither shall a deceitful tongue be found in their mouth;... and none shall make them afraid."
We may take the words in a sense comprising both these; namely, for the poor preserved remnant, carried through the fiery trial, and preserved to see some comfortable issue of God's dealing with them, though yet wrestling with difficulties and perplexities.
(2.) What shall they do? They "shall trust in it;" Wsjy, , Hb;W, "and in it they shall trust;" -- that is, being "in it, they shall trust," confide, acquiesce, namely, in the Lord, who hath wrought this work; or, "in it," that is, either in the work of God, or in Zion so established by God.
The word here used for "trusting," is sometimes taken for to "repair" or to retreat to any thing, and not properly to put trust, affiance, or confidence; and so it is rendered in the margin of your books, "They shall betake themselves to it." So is the word used, <070915>Judges 9:15; <193607>Psalm 36:7. So the intendment is, -- that the poor, preserved people of God, seeing his design to found Zion, and to establish the interest of his chosen, shall leave off all other designs, alms, and contrivances, and wind up all on the same bottom: -- they shall not, at least they ought not (for I told you the words might denote either their duty, what they ought to do; or the event, what they shall do), set up designs and aims of their own, and
485
contend about other things; but betake their hopes to that which is the main intendment of God, the establishment of the interest of his people, and cast all other things in a subserviency thereunto. The sum is, --
IV. It is the duty of God's poor preserved remnant, laying aside all other
aims and contrivances, to betake themselves to the work of God, founding Zion, and preserving the common interest of his people.
Of the propositions thus drawn from the words, I shall treat severally, so far as they may be foundations of the inferences intended. And, --
I. The nations about will be diligently inquiring concerning God's
dispensations among his people; -- their eyes are upon them, and they will be inquiring after them.
In the handling of this, and all that follows, I humbly desire that you would consider in what capacity, as to the discharge of this work, I look upon myself and you. As you are hearers of the word of God (in which state alone at present, though with reference to your designed employment, I look upon you), you are not at all distinguished from others or among yourselves, but as you are believers or not, -- regenerate persons, or coming short thereof. And on this account, as I shall not speak of my rulers without reverence, so I shall endeavor to speak to my hearers with authority.
I say, then, there are certain affections and principles, that are active in the nations, that will make them restless, and always put them upon this inquiry. The people of God, on one account or other, shall be, in all seasons, a separated people, <042309>Numbers 23:9, "Lo, the people shall dwell alone, and shall not be reckoned among the nations;" yea, they are separated from them, whilst they are in their bowels, and dwell in the midst of them, <330507>Micah 5:7,8. Whether they are amongst them as the spring of their mercies or the rise of their destruction (one of which they will always be), yet they are not of them. No sooner, then, is any people, or portion of them, thus dedicated to God, but all the nations about, and those amongst them not engaged in the same way with them, instantly look on them as utterly severed from them. Having other ways, ends, and interests than they, -- being built up wholly on another account and
486
foundation, -- they reckon not of them as a people and a nation. The conclusion they make concerning them is that of Haman, <170308>Esther 3:8,
"There is a certain people scattered abroad, and dispersed among the people in all the provinces of thy kingdom; and their laws are diverse from all people."
Not their moral and judicial laws, which were the sum of that perfection which all nations aimed at, -- on which account they said of them, "Surely this great nation is a wise and understanding people," <050406>Deuteronomy 4:6; and the keeping of those laws was their wisdom and understanding among all nations; -- nor yet merely the laws of their religious worship; but the whole way, interest, design, profession of that people, is comprised in this expression, -- they "are diverse from all people." Looking on them in this state, they have principles, as I said, that will carry them out to an inquiry into their state and condition.
1. They are full of envy against them: "They shall be ashamed for their envy at the people," <232611>Isaiah 26:11. Looking on them as wholly separated from them, and standing on another account than they do, they are full of envy at them. Envy is a restless passion, full of inquiries and jealousies; the more it finds of poison, the more it swells and feeds. It will search into the bottom of that which its eye is fixed on. The transaction of the whole business between Nehemiah and Sanballat gives light to this consideration. See <160401>Nehemiah 4:1-6. And ever the nearer any nation is to this people, the greater is their envy. It was Edom, and Moab, and Ammon, the nations round about, that were most filled with wrath and envy against Israel. Yea, when that people was divided among themselves, and the true worship of God remained with Judah, and they became the separated people, Ephraim was instantly filled with envy against them, <231113>Isaiah 11:13, "The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah; for there must be a desire of the same thing, or something answering it (which befalls in proximity of habitation), that a man is envied for in him that envies him. This is one fountain of the nations' inquiry after your affairs.
Through the providence of God you dwell alone; that is, as to your main design and interest. You are not reckoned among the nations, as to the state of being the people of God. So far, and under that consideration, they
487
count you not worthy to be reckoned or esteemed a nation. They envy to see the men of their contempt exalted, blessed. The same is the condition of Ephraim amongst us; men not engaged in the same cause and way with you, they are full of envy. Wherefore do they inquire of your welfare, -- of your state and condition, -- of your affairs? Is it that they love you, -- that they desire your prosperity, -- that they would have you an established nation? No; only their envy makes them restless. And, as it is in general, so no sooner doth any man, upon a private account, separate himself from the public interest of the people of God, but he is instantly filled with envy against the managers of it. And, notwithstanding all our animosities, if this hath not befallen us in our differences and divisions, I no way doubt a peaceable composure and blessed issue of the whole. If envy be not at work, we shall have establishment.
2. A second principle whereby they are put upon their inquiries, is fear. They fear them, and therefore will know how things stand with them, and what are the works of God amongst them, <580307>Hebrews 3:7, "I saw the tents of Cushan in affliction, and the curtains of the land of Midian did tremble." "I saw" it: when God was doing the great work, described in that chapter with many lofty allegorical expressions, of bringing his people out of bondage, to settle them in a new state and condition, the nations round about, that looked on them, were filled with affliction, fear, and trembling. They were afraid whither these things would grow. <194801>Psalm 48:1-6,
"Great is the Lord, and greatly to be praised in the city of our God, in the mountain of his holiness. Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. God is known in her palaces for a refuge. For, lo, the kings were assembled, they passed by together. They saw it, and so they marveled; they were troubled, and hasted away. For fear took hold upon them there, and pain, as of a woman in travail."
The close of all the considerations of these kings and their attendants is, that fear took hold upon them. Fear is solicitous and inquiring; it will leave nothing unsearched, unlooked into; it would find the inside and bottom of every thing wherein it is concerned. Though the more it finds, the more it is increased; yet the greater still are its inquiries, fearing more what it knows not, than what it knows, -- what is behind, than what appears.
488
This puts the nations upon their inquiry; they are afraid what these things will grow to. <19C602>Psalm 126:2,
"Then was our mouth filled with laughter, and our tongue with singing: then said they among the heathen, The Lord hath done great things for them;"
-- they are the words of men pondering their affairs, and filled with fear at the issue. If God do such things as these for them, what think you will be the issue? I dare say of the proudest adversaries of the people of God at this day, notwithstanding all their anger, they are more afraid than angry. The like also may be said concerning their wrath, revenge, and curiosity, -- all pressing them to such inquiries.
This is the issue of this proposal: If we are not a separated people unto God; -- if our portion be as the portion of the men of the world, and we are also as they, reckoned among the nations; -- if we have had only national works, in the execution of wrath on men fitted thereunto amongst us; -- woe unto us that we were ever engaged in the whole affair that for some years we have been interested in! It will be bitterness and disappointment in the latter end. If we be the Lord's peculiar lot, separate unto him; the nations about, and many amongst ourselves, on the manifold accounts before mentioned, will be inquiring into our state and condition and the work of God amongst us. Let us consider what we shall answer them, -- what we shall say unto them. What is the account we give of God's dealings with us, and of his mighty works amongst us? -- what is the profession we make
If we seek ourselves, -- if we are full of complaints and repinings one against another, -- if every one hath his own aims, his own designs (for what we do, not what we say, is the answer we make), -- if we measure the work of God by its suitableness to our private interests; -- if this be the issue of all the dealings of God amongst us, we shall not have wherein to rejoice. But of these things afterward. The second proposition is, --
II. The issue of God's dealing with and dispensations among his people,
shall be so perspicuous and glorious, that one, any one, every one, shall be able to give an answer to them that make inquiries about them.
489
"What shall one then say?" Whether it be for judgment or mercy, all is one; -- he will make the event to be evident and glorious. He "is our rock, and his work is perfect;" and he will have his works so known as that they may all praise him. Be it in judgment, see what issue he will bring his work unto, <052924>Deuteronomy 29:24,25,
"Even all nations shall say, Wherefore hath the Lord done thus unto this land what meaneth the heat of this great anger? Then men shall say, Because they have forsaken the covenant of the Lord God of their fathers, which he made with them, when he brought them forth out of the land of Egypt."
"Men shall say," -- ordinary men shall be able to give this sad account of the reason of the works of God, and his dealings with his people. So also as to his dispensations in mercy, <232611>Isaiah 26:11,
"Lord, when thy hand is lifted up, they will not see: but they shall see, and be ashamed for their envy at the people; yea, the fire of thine enemies shall devour them."
He will not leave the work of his favor towards his people, until those who are willing to shut their eyes against it do see and acknowledge his hand and counsel therein.
I do not say this will hold in every dispensation of God, in all seasons, from the beginning to the ending of them. In many works of his power and righteousness he will have us bow our souls to the law of his providence, and his sovereignty, wisdom, and goodness therein, when his footsteps are in the deep, and his paths are not known; which is the reasonablest thing in the world. But this, generally, is the way of his proceedings, especially in the common concernments of his people, and in the disposal of their public interests: -- his works, his will and counsels therein, shall be eminent and glorious. It is chiefly from ourselves and our own follies that we come short of such an acquaintance with the works of God as to be able to give an answer to every one that shall demand an account of them. When David was staggered at the works of God, he gives this reason of it, "I was foolish, and as a beast before him," <197322>Psalm 73:22. That thoughtfulness and wisdom which keeps us in darkness, is our folly.
490
There are sundry things that are apt to cloud our apprehensions as to the mind of God in his dealing with his people. As, --
1. Self-fullness of our own private apprehensions and designs. A private design and aim in the works of Providence, is like a private, by-opinion in matters of religion. You seldom see a man take up a by-opinion (if I may so speak), but he instantly lays more weight upon it than upon all religion besides. If that be not enthroned, be it a matter of never so small importance, he scarce cares what becomes of all other truths which he doth embrace. When men have fixed to themselves that this or that particular must be the product of God's providential dispensations, that alone fills their aims and desires, and leaves no room for any other apprehension. Have we not seen persons, in the days wherein we live, so fixed on a reign, a kingdom, -- I know not what, that they would scarce allow God himself to be wise if their minds were not satisfied? "Give me this child, or I die!" Now, is it probable, that, when men's whole souls are possessed with a design and desire of their own, so fully that they are cast into the mould of it, are transformed into the image and likeness of it, -- they can see, hear, think, talk, dream nothing else, -- they shall be able to discern aright, and acquiesce in the general issue of God's dispensations, or be able to "answer the messengers of the nations," making inquiry concerning them? Fear, hope, wrath, anger, discontentment, with a rabble of the like minddarkening affections, are the attendants of such a frame. He who knows any thing of the power of prejudices in diverting the minds of men from passing a right judgment on things proposed to them, and the efficacy of disordered affections for the creating and confirming of such prejudices, will discern the power of this darkening disturbance.
2. Private enmities, private disappointments, private prejudices, are things of the same consideration. Let a man of a free and large heart and spirit abstract his thoughts from the differences that are among the people of God in this nation, and keep himself from an engagement into any particular design and desire; -- it is almost impossible that he should wink so hard but that the issue and reason of God's dealing with us will shine in upon his understanding, so that he shall be able to give an account of them to them that shall make inquiry. Will he not be able to "say to the messengers of the nations," and all other observers of the providential alterations of the late times that have passed over us, The people of God
491
in this nation were despised, but are now in esteem: they were under subjection to cruel task-masters, -- some in prisons, some banished to the ends of the earth, merely on the account of the worship of their God; the consciences of all inthralled, and of many defiled and broken on the scandals laid before them; whilst iniquity and superstition were established by law; -- but this is that which God hath now done and accomplished, -- the imprisoned are set at liberty, the banished are recalled; they that have lain among the pots have got doves' wings; conscience is no more inthralled; their sacrifices are not mixed with their blood, nor do they meet with trembling in the worship of God? O ye "messengers of the nations," this is that which the Lord hath done! Who, I say, not entangled with one prejudicate engagement or other, may not see this with half an eye? But such is our state and condition, such our frame and temper, so full are we of our own desires, and so perplexed with our own disappointments, that we can see nothing, know nothing, nor are able to give any word of account that may tend to the glory of our God to them that inquire of us; but every one vents his own discontentments, his own fears, his own perplexities. The Lord look down in mercy, and let us not be found despisers of the work of his power and goodness! Ah! how many glorious appearances have I seen, of which I said, Under the shadow hereof shall we live among the heathen! but in a short space they have passed away. Shall we, therefore, choose us a captain, and go down again into Egypt? The third proposition ensues.
III. The great design of God, in his mighty works and dispensations, is
the establishment of his people, and their proper interest, in their several generations.
To make this clear, some few things are previously to be considered; as, --
1. The proper interest of the people of God is to glorify him in their several places, stations, and generations: none of us are to live unto ourselves. It is for this end that God hath taken a peculiar people to himself in this world, that his name may be borne forth by them, -- that he might be glorified by them and upon them. This is the great end whereunto they are designed, and that which they ought to aim at only, even to glorify God. If this be not done, they fall off from, and are beside their proper interest. Besides innumerable testimonies to this purpose, I
492
might give evidence to this assertion from God's eternal, electing love towards them, with his intendment therein; -- from their redemption out of every kindred, tribe, and family under heaven, by the blood of Christ; -- from their separation from the world, by their effectual calling, and the like considerations. But I have the consenting voice of them all in general, and of every individual in particular, crying out, This is our, this is my proper interest, that we may glorify God; fail we and come short in this, we come short and fail in the whole: so that I shall not need farther to confirm it.
2. God is the only proper and infallible judge, in what state and condition his people will best and most glorify his name in their several generations. I think I need not insist on the proof of this assertion. "Should it be according to thy mind," saith he, in Job<183433> 34:33; or according to the mind of God? Should the disposal of things be according to his will, or ours? Whose end is to be obtained in the issue of all? is it not his glory? Who hath the most wisdom to order things aright, -- he or we? Who hath the chiefest interest in, and right unto, the things contended about? Who sees what will be the event of all things, -- he or we? Might men be judges, would they not universally practically conclude, that the condition wherein they might best glorify God would be, that they might have peace and rest from their enemies, union and a good understanding among themselves, -- that they might dwell peaceably in the world, without control, and have the necks of their adversaries under their feet? This in general: -- in particular, that this or that persuasion, that they are peculiarly engaged in, might be always enthroned; that their proper sheaf might stand upright, and all others bow thereunto; and that nothing is contrary to the glory of God but what disturbs this condition of affairs? I know not what may be accomplished before the end of the world; from the beginning of it hitherto, for the most part, the thoughts of God have not been as these thoughts of ours. He hath judged otherwise as to the condition wherein his people should glorify him. God is judge himself; let us, I pray you, leave the determination of this difference to him. And if it be so as to our general condition, much more is it so as to our peculiar designs and aims, wherein we are divided.
3. Providential dispensations, are discoveries of the wisdom of God in disposing of the condition of his people, so as they may best glorify him.
493
To dispute against the condition wherein at any time we are cast by his providence, is to rise up against his wisdom in disposing of things to his own glory.
These things being premised, it is easy to give light and evidence to the assertion laid down.
I might go through the stories of God's dealings with the nations of the world, and his own people amongst them, and manifest in each particular that still his design was the establishment of his people's proper interest. But, instead of instances, take two or three testimonies that occur. <053208>Deuteronomy 32:8,
"When the Most High divided to the nations their inheritance, when he separated the sons of Adam, he set the bounds of the people according to the number of the children of Israel."
From the beginning, God hath so ordered all the nations of the world, that they may bear a proportion to what he hath to do with his people; that he may so order and dispose of them, as that his design towards his own may be accomplished. <300909>Amos 9:9,
"For, lo, I will command, and I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth."
All the stirs and commotions that are in the world, are but God's siftings of all the nations, that his chosen ones may be fitted for himself, and not lost in the chaff and rubbish. <581226>Hebrews 12:26,27,
"Whose voice then shook the earth: but now he hath promised, saying, Yet once more I shake not the earth only, but also heaven. And this word, Yet once more, signifieth the removing of those things that are shaken, as of things that are made, that those things which cannot be shaken may remain."
All the shakings of the nations are, that the unshaken interest of the saints may be established. <235115>Isaiah 51:15,16,
"But I am the Lord thy God, that divided the sea, whose waves roared: The Lord of hosts is his name. And I have put my words in
494
thy mouth, and I have covered thee in the shadow of mine hand, that I may plant the heavens, and lay the foundations of the earth, and say unto Zion, Thou art my people."
Heaven and earth, and all things therein, are disposed of, that Zion may be built and established. All God's works in this world lie in a subserviency to this end and purpose. Doth God at any time prosper an evil or a wicked nation? -- an antichristian nation? Is it for their own sakes? Doth God take care for oxen? hath he delight in the prosperity of his enemies? No; it is only that they may be a rod in his hand for a little moment, and a staff for his indignation against the miscarriages of his people, <231005>Isaiah 10:5,
"O Assyrian, the rod of mine anger, and the staff in their hand is mine indignation."
This, in such a season, is their proper interest, -- to glorify God in distress. Doth he break, ruin, and destroy them, as sooner or later he will leave them neither root nor branch? All that he doth to them is a recompense for the controversy of Zion, <233408>Isaiah 34:8,
"For it is the day of the Lord's vengeance, and the year of recompenses for the controversy of Zion."
We see not, perhaps, at this day, wherein the concernment of the remnant of God's people doth lie, in the great concussions of the nations in the world; we know not what design in reference to them may lie therein. Alas! we are poor, short-sighted creatures; we know nothing that is before us, -- much less can we make a judgment of the work of God, in the midst of the darkness and confusion that is in the world, until he hath brought it to perfection. All lies open and naked to his eye, and the beauty of all his works will one day appear. The true and proper interest of his people, so as they may best glorify him in the world, is that which he is pursuing in all these dispensations.
The grounds, reasons, and foundations of this truth, in the counsel, from the love and attributes of God, the redemption in the blood of Jesus, I must not now pursue. This one thing I shall only offer: -- The state of Zion, of the people of God, being much to depend upon the disposals of them whom God, by his providence, raiseth up to rule and government among the nations; though sometimes he sets up men whose hearts and
495
minds are upright with himself, yet he will not trust his own to their mercy and the variableness of their wills in general; but will so dispose, alter, weaken and strengthen them, to set them up, and pull down, that it shall be their interest (to which they will always abide faithful) so to deal with his people as he will have them dealt with, that they may best glorify him in their generations.
If it be in the infinite, wise counsel of God, to give his mints in this nation peace and tranquillity, they shall not have it precariously upon the wills of men; for he will not leave moulding and disposing of the affairs of the nation, until it find that it is its proper interest to give and measure out unto them what is to the mind of God. All that hath been done amongst us, all that we are in expectation of, turns on this hinge alone. But lastly, --
IV. It is the duty of God's preserved remnant, laying aside all other aims
and contrivances, to betake themselves to the work of God, founding Zion, and preserving the common interest of his people.
"God hath founded Zion, and the poor of the people shall trust therein," or betake themselves unto it. We are apt to wander on hills and mountains, every one walking in the imagination of his own heart, forgetting our resting-place. When God was bringing the power of the Babylonian upon his people, the prophet Jeremiah could neither persuade the whole nation to submit to his government, nor many individuals among them to fall to him in particular. And when the time of their deliverance from that captivity was accomplished, how hardly were they persuaded to embrace the liberty tendered! Notwithstanding all encouragements and advantages, the greatest part of them abide in that place of their bondage to this day. So hardly are we brought to close with God's peculiar work, and our own proper interest, although his glory and our own safety lie therein. The reasons of this frame I have in part touched before; I shall add but two more.
1. Discontentment with our peculiar lot and portion in the work of the Lord and common interest of his people. It is with us, in our civil affairs, as the apostle saith it is not in the natural body, nor ought to be in the spiritual or church body. The foot doth not say, Because I am not the head, I am not of the body; no, it doth not, but is content with its own place and usefulness. It is so with the rest of the members, that are more
496
noble, and yet are not the head neither. It is otherwise with us. I interpose not my thoughts as to your present constitution, and the order of things amongst us. I speak no more than I have sundry years since, sundry times complained of to a parliament of this commonwealth. Every one, if not personally, yet in association with them of some peculiar persuasion with himself, would be the head; and because they are not, they conclude they are not of the body, nor will care for the body, but rather endeavor its ruin. Because their peculiar interest doth not reign, the common interest shall be despised. And this hath been the temper, or rather distemper, of the people of God in this nation now for sundry years; and what it may yet produce I know not. Only, for the present, the work of God in founding Zion, in pursuing his people's common interest, is despised, thought light of, and all the pleasant things thereof trodden under foot. Unless God end this frame, my expectations, I confess, of a happy issue of the great work of God amongst us will wither day by day.
2. The suffering of our wills and judgments, as to the products of providence, to run before the will of God. This the experience of these days hath taught us. Those who have a forwardness in prescribing to God what he should do, as to the "modus" or manner of the work which at any time he hath to accomplish, are stubbornly backward in closing with what he doth actually produce. These, and the like things, which might be in large catalogues reckoned up, one after another, detain the minds of men from acquiescing in the common interest of Zion, whose preservation is the whole peculiar design of the great work of God in any place or season. -- These foundations being laid in the words of the text, let us now see what inferences from them may be made for our advantage and instruction.
Use 1. Let us, then, consider diligently what we shall "answer the messengers of the nations." Some think that by the "nation" is peculiarly intended the nation of the Jews themselves, whose messengers from all parts came to Jerusalem to inquire of the work of God, and to advise about the affairs of the whole. In this sense you are the messengers of this nation, to whom an answer is to be returned. And because the text saith, one shall do it, -- that is, any one, -- I shall make bold, before we close, to give an answer to your inquiries, and endeavor to satisfy your expectations. In the meantime, as the words seem more directly to respect the inquiries of other nations; so it is in a special manner incumbent on
497
you, who will be especially inquired of, to return an answer to them. Be provided, then, I pray, in your own hearts, to give an answer in this business. And, oh, that you could do it with one heart and lip, -- with one consent and judgment! On whom are the eyes of this nation, and of those round about? from whom are the expectations of men? to whom should we go to inquire what God hath done in this nation, what he is doing, what are the effects of his power, if not of you? Some of you have been engaged in this work with the Lord from the beginning. And I hope none of you have been engaged in heart or hand against it; and you speak still with living affections to the old and common cause. If you will be able to steer your course aright, if you would take one straight step, have in a readiness an acquaintance with the work of God, what it is that he aims at, by which you may be guided in all your undertakings. Suppose, now, a man, or men, should come and ask of you what God hath done in these nations, what he hath wrought and effected, what is brought forth? Have you an answer in readiness? Certainly God hath done so much, as that he expects you should be able to give an account of it. Take heed that every one of you be not ready to speak the disquietness of your own spirits, and so cast contempt on the work of God. Something else is required of you. I have sometimes, in darkness and under temptations, myself begun to think, that what hath been, is the thing that is, and there is no new thing under the sun; -- as it hath been among the heathen of old, so it hath been amongst us; or as it was with Israel, 1<111621> Kings 16:21,22,
"Then were the people of Israel divided into two parts: half of the people followed Tibni the son of Ginath to make him king, and half followed Omri; but the people that followed Omri prevailed against the people that followed Tibni the son of Ginath: so Tibni died, and Omri reigned:"
-- that a common thing, and frequent in the world, had befallen us, wherein God had no hand but that of common providence, in dashing one sort of men against another. So foolish have I been, and as a beast, so ready to condemn the generation of the righteous, -- so unbelieving and ready to cast away the faith and prayer of ten thousand saints, one of whose sighs shall not be lost. But such fearful effects, sometimes trouble, disquietment, disappointment, and carnal fear will produce. But certain it is, none of the many cries of the people of God shall be lost, nor their faith be
498
disappointed. God hath a peculiar design in hand, and we are to find it out, that we may be able to answer them that make inquiries. If you lay not this foundation of your procedures, I shall not wonder if you err in your ways. It is your pole-star, and will be so, by which your whole course is to be steered; -- your shield, which whilst it is safe, though you die, your glory abides.
But you will say, What, then, is this great design of God among his people? Let the Holy One of Israel bring nigh his work, that we may know it. What is that true and general interest of Zion that he hath founded? Let us know it, that we may be able to give an answer to them that inquire after it. Ask themselves, -- those who have prayed for it, waited for it, expected it, are made partakers of it, do enjoy it, live upon it, -- probably they will be able to give you an account what is their peculiar and only interest as to these providential dispensations; -- surely they cannot but know that which they enjoy and live upon.
But you will say, Of all others this is the most unlikely and irrational course, -- a way to perplex and entangle, not to inform us at all. Is it not clear that they are divided among themselves? Is not their language, is not their voice, like that of the Jews at the building of the second temple? Some shouted for joy, and some wept at the remembrance of the former temple? Are not their desires rather like that, and those of theirs who built Babel, than of those who cry Grace, grace, whilst God is founding Zion? Do not many of them utterly deny any work or design of God (I mean that is peculiar) in the affairs of this nation, and utterly fall away from the society of them who are otherwise persuaded? And is it likely that we can gather any resolution from them? Doth not the greatest danger of our own miscarriage lie in this, that we may be apt to attend to their peculiar desires, and so to divide amongst ourselves as they are divided?
And is this the return that indeed is to be made? Oh, that mine eyes might run down with water clay and night on this account, -- that my heart might be moved within me, for the folly of my people! "O foolish people and unwise, do ye thus requite the Lord?" It is true, many at all times have desired the day of the Lord, who, when it hath come, have not been able to abide it; -- it hath consumed them, and all the principles whereon they have acted, and upon which they did desire it. But that those who have
499
their share in it indeed, should be thus broken among themselves, should bite one another, devour one another, and scarce allow one another to be sharers in the common interest of the saints in that day, -- this is a lamentation, and shall be for a lamentation. But yet something may be farther pressed on them in this business. When one went to demand of the philosophers of the several sects which was the best of them, every one named his own sect and party in the first place; but all of them, in the second place, granted that of Plato to be the most eminent. The inquirer knew quickly what to conclude: setting aside prejudicate affections, selflove, and by-interests, he saw that the judgment of all ran on that of Plato, as the best and most eminent sect; and which thereupon he preferred before the rest.
May not some inquiry of the like nature be made of the people of God amongst us? Ask them, What is the common interest of Zion, that God takes care of, that he hath founded in the days wherein we live, in the great transactions of providence that have passed over us? Say some, That such a form of church worship and discipline be established, such a rule of doctrine confirmed, and all men whatever compelled to submit unto them; herein lies that kingdom of Christ which he takes care of, this is that which God will have founded and established: and what this form, what this rule is, we are to declare. -- That that discipline be eradicated, the ministers' provision destroyed, and the men of such a persuasion enthroned, to rule all the rest at their pleasure; seeing that, notwithstanding all their pretended reformation, they are yet antichristian, say others. -- Say some, That a kingdom and rule be set up in our hands, to be exercised in the name and authority of Jesus Christ, taking away all law and magistracy already established, to bring forth the law of righteousness conceived in our minds, and therein to be preserved; -- all uniting only in this, that a sovereignty as unto administration of the things of God is to be theirs. -- Say others, lastly, That the people of God be delivered from the hands of their cruel enemies, that they may serve the Lord without fear all the days of their lives, in righteousness and holiness; -- that, notwithstanding their present differences, they may live peaceably one with, or, at least, one by another, enjoying rule and promotion as they are fitted for employments, and as he gives promotion in whose hand it is; -- that godliness and the love of the Lord Jesus Christ be preserved, protected, and secured, from a return of
500
the hand of violence upon it. Herein, say some, lies the common interest of the people of God; this he hath wrought out for them, -- herein he hath founded Zion. Ask, now, the people of God in this nation, I say, or any of them, one or more, at any time, what he or they look upon as the chief thing aimed at in the mighty dispensations of God amongst us. Will they not every one answer, in the first place, That is aimed at, that is to be enthroned, that so doing is the will of God, the end of his works among them, wherein their or his particular engagement and interest lies? But ask them now again, in the second place, Which of the remaining persuasions, concerning the work of God and the common interest of his people, they would prefer next to their own? Will they not all unanimously fix on that mentioned in the last place, rather than any of the others? Is it not, then, evident, that, setting aside prejudicate affections, and such determinations as may reasonably be supposed to arise from them, -- laying away all private animosities, and desire of rule and pre-eminence, with other worldly and selfish designs, -- the universality of the people of God do answer to them that inquire, that in the last persuasion lies the aim and work of God in our generation? For my own part, on this and other considerations hereafter to be mentioned, I shall dare freely to give this answer to the messengers of this or any nation in the world who shall make inquisition after the work of God amongst us, and his design in reference to his people; and it is no other than my heart hath been fixed upon for many years, and which I have several times, on one account or other, intimated or pressed unto the parliament, which first undertook to manage, and successfully carried on, that cause in whose protection you are now engaged.
This, I say, then, "God hath founded Zion;" he hath taken care of the generation of the righteous, the children of Zion, however differenced among themselves; -- hath broken the yoke of their oppressors, given them peace, ordered the affairs of this nation so, that they do or may all of them enjoy quietness, one not envying the other, nor they vexing them, but, serving God according to the light which he is graciously pleased to afford them, they wait for farther manifestation of the glorious gospel; and that God hath broken, and will break, every design that, either openly and professedly, or under specious pretenses of crying, "Lo, here is Christ, or, Lo, there," hath sought, or shall seek and endeavor, to subvert this his
501
work, to the preservation whereof he will certainly mould the government and interest of this nation; ordering its affairs in a peculiar manner on that account only, and not that he delighteth in one way or form whereunto it hath been cast more than another. And whatever high-minded men, full of their own apprehensions and wisdom, may do, to this "work of God the poor of his people shall repair." And for my insisting on this answer, and this only, I have these farther reasons to add for my justification: --
(1.) This is an interest comprehensive of all the sons of Zion, whose founding God intends; it excludes none that can claim a share in the city of the living God. God takes equal care of all the dwelling-places of Zion. Every dwelling-place of Zion hath its beauty, hath its glory, <230405>Isaiah 4:5. The glory of one may be as the glory of the sun; of another, as the moon; of others, as the stars; and those differing from one another in glory; -- yet each hath its glory; "and upon it there shall be a defense," -- a covering, a protection. This is the promise; this hath been the work of God.
(2.) This compriseth all them who have lived by faith, and abode in supplications in reference to God's late dispensations amongst us. Who dare despise any one of those little ones, and say, God hath heard me, not you; regarded me, not you; you have no share or portion in the returns of supplications which we enjoy?
(3.) This alone preserveth the dwellers of Zion from offering violence one to another, -- from taking the work of Babylon out of its hands, and devouting one another. Let any other apprehension whatever of the work of God be embraced, and the first work that thereby men will be engaged in is the oppressing, persecuting, ruining of their brethren; which, whether it be the founding of Zion or no, the day of judgment shall determine.
(4.) This is that which the common enemy seeks to destroy. It is not this or that party that he would devour; it is not this or that persuasion he would cast down; his hatred is prov< to< gen> ov, "against the whole race" and kind. This is that which he would accomplish, that all the children of God, however differenced among themselves, might be ruined, destroyed, cast down, and rooted out forever, -- that the name of Israel might no more be had in remembrance. This, then, is that which God, in their disappointment, aims to establish.
502
(5.) Because the founding of Zion doth not consist in this or that form of the civil administration of human affairs, there being nothing promised nor designed concerning them, but that they be laid in an orderly subserviency to the common interest of the saints; which, let men do what they will, yea, what they can, all governments shall at last be brought unto. And who is there amongst us that, in singleness of heart, dares make such an "answer to the messengers of the nations," inquiring after the peculiar work of God amongst us, -- namely, that it consists in the establishment of this or that form of civil administration, though much of the work of God lies therein, in relation to this general end? This, then, is the answer which I "shall give to the messengers of the nations;" and of it there are these three parts: --
[1.] God hath broken, destroyed, ruined them and their contrivances, who made it their business to overthrow Zion, and to root out the generation of the righteous, not under this or that way or form, whereby they are differenced among themselves, but as such, as the saints of the Holy One; and will continue so to do.
[2.] He hath given to them -- to "the poor of his people" -- peace, liberty, freedom, from impositions on their consciences, with much glorious light in several degrees in his worship and service.
[3.] He hath cast (as he hath promised) the power of the nation into a subserviency to this common interest of Christ and his people in this world; and hath made, or will make, them to understand, that as the peace of Zion lies in their peace, so their peace lies in the peace of Zion. And what to say more "to the messengers of the nations," I know not.
Use 2. If this, then, be the work of God, let us repair to it. The poor of the people shall trust therein, or join themselves thereunto. That you may do this in judgment, be pleased to take these directions, which, with all humility, I offer to you, and I hope from the Lord: --
(1.) Engage in no way, no counsels, be the reasonings and pretenses for them never so specious, which have an inconsistency with this common interest of Zion in this generation. If, instead of repairing to the work of God, you should be found contending against it, and setting up your own wisdom in the place of the wisdom of God, it would not be to your
503
advantage. I know many things will be suggested unto you; -- settling of religion, establishing a discipline in the church, not to tolerate errors, and the like. From which discourses I know what conclusions some men are apt to draw, if no otherwise, yet from what they have been doing for many years. Do we, then, plead for errors and unsettlement! God forbid! God hath undertaken to found and establish Zion, to settle it, and he will do it; and I pray God you may be instrumental therein, according to his mind. He will also give his people one heart and one way; and I pray that you, by your example of union in love, and by all other good means, may be instrumental towards the accomplishment of that promise amongst us. It is only the liberty and protection of the people of God as such that is pleaded for; and he that shall set up any thing inconsistent therewith, as so set up, will lay the foundation of his building in the first-born of his peace, and set up the gate of it in the utmost and last of his welfare. In a word, the people of God may possibly, in this nation, devour one another, and wash their hands in the blood of one another, by widening the breaches that are among them, -- and woe be to them that shall be instrumental therein! but if ever they come to a coalescency in love and truth, it must be by their mutual forbearance of one another, until the Spirit be poured down from on high, and the fruits of peace be brought forth thereby. And herein the Lord make you as the mountains that bring forth righteousness, and the little hills that bring forth peace unto his people!
There are some things that I am afraid of, that lie contrary to what I am exhorting you unto. I wish the event may manifest that I am afraid without cause. However, give me leave to caution you of them, because I cannot be faithful to my call if I do not.
[1.] Take heed lest that evil be still abiding upon any of our spirits, that we should be crying out and calling for reformation without a due consideration of what it is, and how it is to be brought about. I wish one of many of them who have prayed for it, and complained for want of it, had endeavored to carry it on as they might. Would you have a reformation? Be you more humble, more holy, more zealous; delight more in the ways, worship, ordinances of God; reform your persons in your lives, relations, families, parishes, as to gospel obedience, and you will see a glorious reformation indeed. What mean you by a reformation? Is it the hurting of others, or doing good to ourselves? Is it a power over other men's persons,
504
or our own lusts? God hath now, for sundry years, tried us, whether indeed we love reformation or no. Have any provoked us or compelled us to defile the worship of God with ceremonies or superstitions, and our own consciences therewithal? Have we been imposed on in the ways of God by men ignorant of them? Hath not God said to us, You that have prayed under persecution for reformation, -- you that have fought in the high places of the field for reformation, -- you that have covenanted and sworn for reformation, -- go now, reform yourselves: -- you ministers, preach as often as you will, as freely as you please, no man shall control you; live as holily as you can, -- pray as often, fast as often as you will, -- be full of bounty and good works, giving examples to your flock, none shall trouble you; be instant in season, out of season, preach the whole counsel of God without control: -- you people, be holy, serve God in holiness, -- keep close to his worship and ordinances, love them, delight in them, bring forth such fruits as men may glorify God on your account; condemn the world, justify the cause of God by a gospel conversation, take seven years' peace and plenty, and see what you can do? -- If, after all this, we still cry out, Give us a reformation, and complain not of our own negligence, folly, hatred of personal reformation, to be the only cause of that want, it is easy to judge what we would have, had we our desires.
[2.] Take heed lest any who have formerly desired the day of the Lord, considering the purity and holiness wherewith it will be attended, grow weary of it and its work, as not being able to abide it, and so lay aside all thoughts of growing up with it in the will of God; -- lest any say, Is this the day of the Lord, that holiness, godliness, exact obedience, should be prized, exalted, esteemed; that profaneness, pride, selfishness, formality should be despised, consumed, devoured? -- we will have none of this day.
[3.] Take heed that there rise not up a generation that know not Joseph; -- that knew us not in the days of our distress and contending with those who would have destroyed us; who were not engaged with us in praying, fasting, fighting, in England, Scotland, and Ireland, but were unconcerned in all our affairs; who know nothing of the cries, tears, trembling, and fears, wherewith this cause hath been managed. Can we expect that they should be acted by the spirit of it, or have a due sense of what they must be engaged in? What know they of the communion we have had with God in
505
this business all along, what answers he hath given us, what obligations he hath put upon us thereby? The whole business is to them as a story only of that which is past, wherein they are not concerned. There are such abiding impressions left on the souls of as many as have been engaged in the work of God in this nation, from the beginning to the end, as will never be blotted out. If a spirit not sensible of former ways should arise amongst us and prevail, it would be sad with the interest of Christ and his people in this nation. To return to my directions: --
(2.) Make this work of God your pole-star, that you may steer and guide your course by it. In all your consultations and actions, whatever is proposed, whatever is to be done, let this consideration attend it -- But how will it suit the design of God in establishing Zion? Men speaking of a thing of manifest evidence, say that it is written with the beams of the sun. Give me leave to tell you of a thing that is written in the prayers of the saints, the fears of your enemies, the condition of this nation, the counsels of princes of the earth, the affairs of the nations abroad in the world, -- all the issues of the providence of God in these days; all which concurring, I suppose, will give as good an evidence as any thing in the like kind is capable of. What is this, you will say? It is, in brief, Let the work of God as stated be your guide in all your consultations, and it will direct you to aim at these ends: --
[1.] To preserve peace, to compose differences, to make up breaches, to avoid all occasions of divisions at home.
[2.] To make up, unite, gather into one common interest, the Protestant nations abroad in the world, that we may stand or fall together, and not be devoured one after another. That these are the things which God calls you to mind, and do, if you will bear any regard to his present work is, I say, written with all the beams of Providence before mentioned. If the Lord should suffer you to be regardless either to the one or the other, know you not that it would be bitterness in the latter end? Ask your friends what they desire, your enemies what they fear, the nations abroad what they are doing, -- consider Babylon, consider Zion; and if one and the same voice come from them all, not to attend unto it, would be not to attend to the voice of God. It is, indeed, an easy thing for you to gratify Satan, satiate the desire of your enemies, lay a foundation of troubles; -- it
506
is but attending to the clamors of men without, and the tumultuating of lusts and carnal wisdom within, and the whole work is done. But to carry on the work of God in the particulars mentioned, -- this is not so easy a task; -- self must be denied, many glorious pretenses laid aside, contrary reasonings answered, men's weaknesses, miscarriages, failings borne withal, because they are men; and, which is more than all, our own particular darling desires, it may be, let go unsatisfied, though moulded into contrivances for many years. The truth is, the combinations of the antichristian party in the world are so evident, their successes so notorious, their designs so fixed, their advantages to carry them on so many, that to persuade with them who have power for that end and purpose to make it their business to keep union amongst ourselves, on all good and honest terms, and to endeavor the union of all that call on the name of the Lord Jesus Christ, their Lord and ours, in the world, were to cast a reproach upon their wisdom, foresight, and zeal. So that it sufficeth me to have mentioned these things.
Use 3. Encourage all things that lie in a tendency and subserviency to the work of God, unfolded and insisted on. For instance, --
(1.) Wherever you see any work of real reformation, tending to the advancement of the gospel, discarding of old useless forms received by tradition from our fathers, separating the precious from the vile, according to the several measures of light which God, in his infinite wisdom, hath graciously imparted, let not needless objections and hinderances lie in the way, but give in all due encouragements to the men of such engagements. Perhaps the business of carrying on reformation is grievous to some, who, in their anger and wrath, revenge and disappointment, may make complaints of it to you, in private or in public. The Lord give you wisdom, that you may never weaken the hands or sadden the hearts of men who are willing to join hearts and hands with you to save a poor nation, and to keep life in the work of God in the midst thereof!
(2.) What you find established already in this kind, encourage, preserve, improve, that the work fail not.
(3.) Find out what is wanting, and pursue it as God gives you advantage and opportunity.
507
(4.) Where men, under pretense of religion, make it their business to defile themselves, or disturb the civil peace and quiet of others, let them know that the sword is not borne in vain. I can but name these things.
HONOURABLE! -- My heart's desire and prayer to God for you is, that you may be the repairers of breaches, and the restorers of paths for men to walk in; that you may be the preservers of the good old cause of England, according to the growth it received in and under several providential dispensations. Many particulars lie in my heart to propose unto you; but, on very many considerations, I shall name none at present of them, but close all with some few general directions.
[1.] Secure your spirits, that in sincerity you seek the public good of the nations, and the prosperity of the good people therein, who have adhered to the good cause of liberty and religion. If this be in your eye as that which is principally intended, as you may pray in faith for the presence of God with you, and have a comfortable expectation of his protection and favor; so if, in the pursuit of it, through human frailty you should err, or mistake in the choice of means, paths, ways, tending to that end, God will guide you, and lead you, and not leave you until he hath made straight paths for your feet. But if at the bottom there lie secret animosities, selfwill, desire of obtaining greatness or power, on the one hand or other, -- if every such thing be not on all hands subdued unto public good, -- prayers will be weakened, carnal wisdom increased, the counsel of God rejected, and you will wander in all your ways without success.
[2.] Keep alive this principle (which whether any will hear, or whether any will forbear, I know not; but this I am sure of, in the latter end it will be found to be true), according as you regard, cleave to, promote, protect, on the one side, or despise, contemn, and oppose, on the other, the common interest of Zion, the people of God, before laid down; so will your affairs either flourish, prosper, and succeed, on the one hand, or wither, decay, and be fruitless, on the other. In all other things that shall fall under your consideration, that relate to the civil government of the nations, prudence, conjecture, probability, consideration of circumstances, and the present posture of things, may take place; -- this is capable of no framing to the one hand or other, upon any pretense whatever.
508
[3.] If it be possible, keep up a spirit of love and forbearance among yourselves; "love thinketh no evil." Do not impose designs on one another, and then interpret every thing that is spoken, though in never so much sincerity and simplicity of spirit, in a proportion to that design; -- this will turn judgment into wormwood, and truth into hemlock.
509
SERMON 11.
PRESENCE WITH A PEOPLE THE SPRING OF THEIR PROSPERITY;
WITH
THEIR SPECIAL INTEREST IN ABIDING WITH HIM.
PREFATORY NOTE.
BEFORE the same Parliament to which the last discourse was delivered, Dr. Owen made a similar appearance on October 30, 1656. The close of the sermon gives a vivid picture of the religious state of Wales. We have seen that, in the first sermon he ever preached before Parliament, he took the opportunity of urging the necessity of some measures for promoting education and religion in that part of Britain. The circumstance that he was descended from a Welsh family, may account for the special interest which he evinced in the religious welfare of Wales. Great religious destitution prevailed in it. The Welsh at this time had neither Bibles nor Catechisms, and had scarcely sermon four times in the year. In 1649 an act was passed for the better propagation of the gospel, and the ejection of scandalous clergymen, in Wales. From the report of the commissioners in 1652, one hundred and seventy-five ministers had been ejected since 1645. Through the exertions of Parliament, one hundred and fifty preachers were appointed to officiate in thirteen Welsh counties; whose zeal in their duties may be judged of from the fact, that most of them preached three or four days every week. A schoolmaster was appointed for every market-town; and two of superior qualifications, educated at the university, were supported in all the larger towns. In addition to all this agency, six itinerant preachers were appointed for each county, at an allowance of £ 100; these
510
were aided by the services of thirty, two ministers; and as all these arrangements were insufficient to meet the necessities of the case, pious laymen traveled through the counties, and conducted public devotion in the presence of the people. The first sermon of Owen had, accordingly, borne ample fruit. Whitelocke tells us, that in 1649 every Friday was devoted by Parliament to the purpose of consulting in regard to the spread and maintenance of religion. These facts deserve to be known to their credit, as evincing a lively and zealous interest in the highest welfare of the people, whatever view may be taken of the duty or competency of the state to make such provision for the support of the gospel and the spiritual enlightenment of a nation. For full details on these points, the reader may be referred to Neal, vol. iv. pp. 14 and 104, and the publications of the Revelation Vavasor Powell, one of the commissioners, in defense of their proceedings. -- ED.
Friday, the 31st October 1656.
ORDERED by the Parliament, That the thanks of this House be given unto Dr. Owen, Dean of Christ Church and Vice-Chancellor of the University of Oxon, for his great pains taken in his sermon before this House yesterday, in Margaret's Church, Westminster, being a day set apart for solemn fasting and humiliation; and that he be desired to print his sermon; and that he have the like privilege in printing thereof as hath been formerly allowed to others in like cases. And Major-General Kelsey is desired to give him the thanks of this House accordingly.
Hen. Scobell, Clerk of the Parliament.
511
TO THE
PARLIAMENT OF THE COMMONWEALTH
OF
ENGLAND, IRELAND, AND SCOTLAND, WITH THE DOMINIONS THEREUNTO BELONGING.
SIRS,
M Y hope that some impression may possibly remain upon your hearts and spirits of and from the things delivered unto you in the ensuing sermon, makes me willing unto the obedience of presenting it unto you, upon your command, in this manner. Were I not persuaded that your peace, interest, and concernment are expressed therein, and knew not with what simplicity of heart you were minded thereof, I should have chosen, on many accounts, to have waived this duty. But having now performed what is incumbent on me to render this service useful, recommending it yet farther to the grace of God, I humbly beg that it may not, in this return unto you, be looked on as a thing of course, and so laid aside; but be reviewed with that intension of spirit which is necessary in duties of this importance; whereby you may manifest that your command unto this service was grounded on a sense of some advantage to be made by that performance of it. Sundry things, I confess, that were spoken unto you are gone beyond my recovery, having had their rise from the present assistance which God was pleased to afford in the management of the work itself. The sum of what was provided beforehand, and no otherwise, without the least addition, is here presented unto you, with hearty desires that the vision of the truth herein considered may be to them that love you, and the accomplishment thereof be found in the midst of you. So prays
Your humblest Servant In our dear Lord Jesus, JOHN OWEN. Nov. 17, 1656.
512
SERMON 11.
GOD'S PRESENCE WITH A PEOPLE THE SPRING OF THEIR PROSPERITY.
"And he went out to meet Asa, and said unto him, Hear ye me, Asa, and all Judah and Benjamin; The Lord is with you, while ye be with him; and if ye seek him, he will be found of you; but if ye forsake him, he will forsake you." -- 2<141502> Chronicles 15:2.
IT will not, I am sure, seem strange to any, that I have taken a text to preach on, in a day of humiliation, out of a thanksgiving sermon, such as this discourse of Azariah seems to be; if they shall but consider the suitableness of the instruction given therein to any great and solemn occasion, whether of humiliation or rejoicing. The words, indeed, are the sum of all directions that in such cases can be given, -- the standard of all rules and exhortations wherein any nation or people, in any condition, are or may be concerned; -- so plainly measuring out our fate and lot, the event and issue of our affairs, with all the great undertakings of the people of God in this nation, that of themselves I hope they will make some passage to the hearts of them to whom the inferences from them shall this day be applied.
In the foregoing chapter we have an account of a great victory that Asa and the people of Judah, fighting in faith and with prayer, obtained against the huge host of the Ethiopians, with the abundant spoils which they took and carried away thereupon. In their triumphant return to Jerusalem the Spirit of God stirs up a prophet to go out and meet them, to give them an account of the rise and cause of their success, and direction for their future deportment under the enjoyment of such mercies and deliverances. The Lord knows how apt even the best of men are to forget the spring of their mercies, -- how negligent in making suitable returns, by a due improvement of the advantages put into their hands, unto the Lord of all mercies; therefore are they in all seasons to be minded of their proper interest and duty.
513
This is done in my text to Asa and Judah by Oded; and I desire in my sermon that it may with the same spirit and the same success be done by me unto you. The words I intend principally to insist on, having the same thing for substance three times repeated in them, the opening of the first clause, with the general tendency of the whole, will suffice as to their exposition, and the grounding of that general proposition which I shall improve. Two things are, then, principally to be inquired into: --
First. What it is for God to be with any people.
Secondly. What it is for a people to be or abide with God.
And according to the analogy of these two, the following assertions, of seeking the Lord, and forsaking him, will be easily understood. For though the words differ in expression, yet they are all of the same way of assertion. They are three hypothetical propositions, or promissory assertions on supposition: -- "If you abide with the Lord, he will be with you;" "If you seek the Lord, he will be found of you;" "If you forsake the Lord, he will forsake you." The same matter is trebled, for the fuller and surer confirmation of the thing asserted; -- only, whereas the last proposition supposeth a thing possible, -- namely, that they might forsake the Lord, -- the first supposes a thing present; and therefore it is so expressed, -- "whilst you are with him," -- because they had abode with God in their late war and trial.
Before I enter upon the opening of the words themselves, I cannot pass by the earnest preface of the prophet, "Hear ye me, O Asa," He saw the people, upon their success, taken up with many thoughts, thinking of many businesses, full of many contrivances, -- one imagining one thing, another another; all of them, it may be, how they should use and improve their peace and success to their advantage, interest, profit, or security. Or the princes and rulers, as it is probable and usual in such cases, might be considering how to carry on their victory, how to make the best advantage of it, in their dealing with neighboring princes and nations, in making peace or war. In the midst of these thoughts the prophet meets them, and diverts them, with all earnestness, to things quite of another nature, and of unspeakably greater importance and concernment to them. "Hear ye me," saith he; it is not your own counsel nor your own valor that hath brought about this great work, this mighty victory; the Lord himself hath done it,
514
by his presence with you. It is not of any concernment unto you what other nations do, or may do; but the presence of God concerns you alone to look after.
Observation. The great concernment of any people or nation is, to know that all their prosperity is frown the presence of God amongst them, and to attend to that which will give continuance thereunto. You may tire yourselves in the imaginations and contrivances of your own hearts, and lay out your thoughts and time about things that will not profit nor advantage you; -- this is your interest, this is your concernment, "Hear ye me, Asa, and all Judah and Benjamin." Of this proposition afterwards.
For the words themselves, the first thing proposed to be inquired into for their explanation is this, --
FIRST, What is it for God to be with a people?
God may be said to be with men, or present with them, in sundry respects.
1. He may be said to be with them in respect of the omnipresence of his essence. So he is naturally and necessarily present with all creatures, -- indistant from them, present with them. The ubiquity and immensity of his essence will not allow that he should be distant from any thing to which he hath given a being. "The heaven, even the heaven of heavens, cannot contain him," 1<110827> Kings 8:27. Doth he not fill heaven and earth? Is he a God at hand only, and not afar off, as to the ends of the earth? This presence of God with all things David emphatically declares, <19D907P> salm 139:7-12. But it is not that that is here intended; that is universal, to all creatures, -- natural and necessary; this, especial, to some, -- voluntary, and of mercy; that, of nature and essence; this, of will and operation.
2. God may be said to be with one in respect of personal union. So he was with, and only with, the man Jesus Christ, <441038>Acts 10:38, Qeo
3. God is present or with any in respect of the covenant of grace. He is with them to be their God in covenant; -- the tenor whereof is, that he will
515
not leave them, nor shall they forsake him; he will be for them, and they shall be for him, and not for another. He is with them for all the ends of mercy, love, kindness, pardon, salvation, that are proposed and exhibited in it. But neither is this the presence of God here intended, though this be something that flows from it and does attend it. For, --
(1.) That presence of God with his people hath not such a conditional establishment as this here mentioned. It stands on other terms and better security than that here proposed; it hath received an eternal ratification in the blood of Christ, is founded in the immutable purpose of grace, and is not left to the conditionality here expressed, as we shall see afterward.
(2.) The presence here mentioned respects the whole body of the people, all Judah and Benjamin, in their national state and consideration, unto whom, as such, the effectual covenant of grace was never extended; for they were not all Israel who were of Israel.
(3.) The presence here promised respects immediately the peculiar end, of blessing the whole people with success in their wars and undertakings; -- so the occasion of the words and the context, with regard to the following discourse, do undeniably evince. It is not, then, this presence of God only that is intended; though, as it will afterward appear, it is not to be separated from it.
4. There is a presence of God in respect of providential dispensations. And this is twofold: --
(1.) General; -- ordering, disposing, guiding, ruling all things, according to his own wisdom, by his own power, unto his own glory. Thus he is also present with all the world; he disposes of all the affairs of all the sons of men as he pleaseth; -- sets up one, and pulls down another; changes times, seasons, kingdoms, bounds of nations, as seems good to him. The help that is given to any, he doth it himself. The shields of the earth belong unto God; be works deliverance in the earth, even among them that know him not. And the evils, desolations, and destruction, that the earth is full of, are but the effects of his wrath and indignation, revealing itself against the ungodliness of men. He is thus present with every person in the world; holds his breath and all his ways in his hand; disposes of his life, death, and all his concernments, as he pleaseth. He is present in all nations, to set
516
them up, pluck them down, alter, turn, change, weaken, establish, strengthen, enlarge their bounds, as he sees good; and the day is coming when all his works will praise him. Neither is this here intended; -- it is necessary, and belongs to God, as God, and cannot be promised to any; it is a branch of God's natural dominion, that every creature be ruled and disposed of, agreeably to its nature, unto the end whereunto it is appointed.
(2.) Special; -- attended with peculiar love, favor, good-will, special care towards them with whom he is so present. So Abimelech observed that he was with Abraham, <012122>Genesis 21:22, "God is with thee in all that thou doest," -- with thee to guide thee, bless thee, preserve thee, as we shall see afterward. So he promised to be with Joshua, "I will be with thee," chapter 1:5; and so he was with Gideon, "The Lord is with thee," <070612>Judges 6:12, -- to bless him in his great undertaking; and so with Jeremiah, "I am with thee," chapter <241520>15:20. This is fully expressed, <234301>Isaiah 43:1,2, "I have redeemed thee, I have called thee by thy name; thou art mine. When thou passest through the waters, I will be with thee; and through the rivers, they shall not overflow thee."
And this is the presence of God here intimated, -- his presence with the people as to special providential dispensations, as is manifest from the whole discourse of the prophet; and wherein this consists, shall be afterward at large declared.
SECONDLY, What is a people's abiding with God?
There is a twofold abiding with God, --
1. In personal obedience, according to the tenor of the covenant. This is not here intended, but supposed. There is no abiding in any thing with God where there is not an abiding in this thing; yet this, as I said, is not here principally intended, but supposed; -- something farther is intended; for, as hath been declared, it is national work and national abiding that is intended. So that, --
2. There is an abiding with God in national administrations; -- this is a fruit of the other, in those who are called to them. And that this is principally here intended is evident from that use that Asa made of this information and exhortation of the prophet. He did not only look to his
517
personal walking thereupon, but also immediately set upon the work of ordering the whole affairs of the kingdom so as God might be glorified thereby. How this may be effected, shall at large afterward be declared. What hath already been spoken may suffice for a foundation of that proposition which I shall this day insist upon; and it is this, --
Observation. The presence of God with a people, in special providential dispensations for their good, depends on their obediential presence with him in national administrations to his glory: "The Lord is with you, while ye be with him."
For the explication of this proposition some few things are to be premised: --
1. The presence of God with his people as to special grace in the covenant, and his presence with them as to special assistance in providence, proceed on very different accounts.
(1.) They have a very different rise. The foundation and principal law of special grace, dispensed in the covenant, is this, -- that some sinned, and another was punished, So it is laid down expressly, <235306>Isaiah 53:6, "All we like sheep have gone astray; we have turned every one to his own way; and the Lord hath laid on him the iniquity of us all;" -- 2<470521> Corinthians 5:21,
"He was made sin for us, that we might be made the righteousness of God in him;" -- <480313>Galatians 3:13,14,
"a curse for us," that the blessing of faithful Abraham might come on them that believe. 1<600224> Peter 2:24, This is the great and sovereign principle of the covenant of grace, that a commutation should be made of persons, as to punishments and rewards; that sinners should be provided of a substitute, -- one that should undergo the punishment due to them, that they might go free, and procure a reward for them who could procure none for themselves.
Now, the supreme and sovereign law of providential dispensations is utterly diverse and alien from this of the covenant of grace. This you have asserted, <261801>Ezekiel 18:1, 20:1, "The soul that sinneth, it shall die:" one shall not bear the iniquity of another: "the righteousness of the righteous
518
shall be upon him, and the wickedness of the wicked shall be upon him." Take this for a law of universal right, and indispensable, extend it to the covenant of grace, and it is absolutely exclusive of the substitution and satisfaction of Christ. But it is the ground, rule, and law of providential dispensations that God is there treating about, and vindicating his dealing with any people as to his presence with them and acting towards them therein; which is diverse, as you see, from the foundation of the covenant before mentioned.
(2.) As the foundations are diverse, so is the rule of their continuance. What is the rule and measure of God's continuance with his people in the covenant of grace? Plainly this, -- that he will never forsake them; and, on that account, will take care that they shall never forsake him, but abide with him forever. It is not whilst they do so and so, he will abide with them; and when they cease so to do, he will forsake them, as to his federal and covenant presence; -- there is not such a sandy foundation left us of our abiding with God in Christ. See the tenor of the covenant, <243133>Jeremiah 31:33, 32:38-40. The sum is, that God will be with them, and take care that they always abide with him; and therefore hath he provided for all interveniences imaginable, that nothing shall violate this union. God lays his unchangeableness as the foundation of the covenant, <390306>Malachi 3:6, and he therein makes us unchangeable; -- not absolutely so, for we change every moment; but with respect to the terms and bounds of the covenant, he hath undertaken that we shall never leave him. The law of God's presence in respect of providential dispensations, and all special privileges attending it, is quite of another importance: it is purely conditional, as you may see in my text. The tenor of it is expressed to the height, 1<090230> Samuel 2:30, "I said indeed that thy house, and the house of thy father, should walk before me forever: but now the Lord saith, Be it fax from me; for them that honor me I will honor, and they that despise me shall be lightly esteemed." Here is no alteration of counsel or purpose in God; but merely an explanation of the rule, law, and tenor of providential dispensations; -- no interpretation of the covenant of grace (Eli held not the priesthood by that covenant); but an explication of the tenor of a privilege given in special providence, <198932>Psalm 89:32,33. Hence is that variety of God's dealings with men mentioned in the Scripture; which yet are always righteous,
519
according to one or other of these rules and laws. <234322>Isaiah 43:22-24, says God of his people,
"Thou hast not called upon me, O Jacob; but thou hast been weary of me, O Israel. Thou hast not brought me the small cattle of thy burnt-offerings; neither hast thou honored me with thy sacrifices."
-- "Thou hast bought me no sweet cane with money, neither hast thou filled me with the fat of thy sacrifices: but thou hast made me to serve with thy sins, thou hast wearied me with thine iniquities." What, then, shall be done with this people? -- depart from them, destroy them, let them die? No, verse 25, "I, even I, am he that blotteth out thy transgressions for mine own sake, and will not remember thy sins." So also, chapter <235717>57:17, "For the iniquity of his covetousness was I wroth, and smote him: I hid me, and was wroth, and he went on frowardly in the way of his heart" Surely now God will utterly consume them, root and branch, as persons incorrigible and irrecoverable. No; the case is quite otherwise, verses 18,19, "I have seen his ways, and will heal him; I will lead him also, and restore comforts unto him:" I will pity him, pardon him, save, sanctify him, and fill him with consolation. Go now to <263318>Ezekiel 33:18,
"When the righteous turneth from his righteousness," what then? God will heal him, and restore comforts unto him, as it was in the places before mentioned? No, no; "He shall die,"
-- he shall be cut off. What is the reason of this diversity? Why, in the first place, God speaks of his dealings unto their souls as to his covenant of grace, and all the mercies of it; -- in this last, as to his dealings with their persons, and their outward concernments in the dispensations of his providence. And the not heeding hereof hath made some pronounce, inconsiderately, the covenant of grace to be merely conditional, because they find many mercies and privileges spoken of under such a notion; -- not considering that all those proposals belong to the law of outward providence, and not to the nature of the covenant of promise established in the blood of Christ. And unless this be allowed, nothing can be more contrary to my text than that promise, and such as that which we have, <235409>Isaiah 54:9, where provision is made for God's abiding with his people, notwithstanding all their backslidings and provocations; which he will so
520
far heal as that he may not forsake them. And this is first to be observed, that we do not, in the consideration of God's presence and withdrawings as to providential dispensations, cast any reflection on the stability and unchangeableness of the covenant of grace. David hath fully stated this business, 2<102305> Samuel 23:5; saith he, "Although my house be not so with God; yet he hath made with me an everlasting covenant, ordered in all things, and sure: for this is all my salvation, and all my desire, although he make it not to grow." David had a promise for the prosperity of his house; he had also an engagement of the sure mercies of the covenant. The different tenor of these engagements, as to their success and establishment, he gives us this account of: -- the covenant is absolute and unchangeable; that is, ordered in all things, and sure; -- the prosperity of his house depends on another law and rule, that is subject to alteration.
2. Observe the nature of this dependence of God's presence on our abiding with him. It doth not depend upon it, as the effect upon its proper cause, as though it were procured by it, merited by it; we enjoy not the least morsel of bread on any such account, much less such eminent privileges as attend God's special providential presence. We deserve nothing at the hand of God; and, therefore, if he should take us in the midst of the choicest obedience, and fill us with the fiercest of miseries, he does us no wrong; -- and, therefore, the Lord does so deal sometimes with his; and that not only with particular persons, as in the case of Job, but also with his people in general, as <194417>Psalm 44:17-19,
"All this is come upon us; yet have we not forgotten thee, neither have we dealt falsely in thy covenant. Our heart is not turned back, neither have our steps declined from thy way; though thou hast sore broken us in the place of dragons, and covered us with the shadow of death."
Though he requires our duty at our hands, yet he is not tied to any such present reward. This is all, -- it ordinarily depends upon it as a consequent upon an antecedent, which allows an interposition of grace and mercy; as <160917>Nehemiah 9:17. Nevertheless, thou being merciful, "forsookest them not." So, elsewhere, that good man prays, "Remember me for good, and spare me, according to the multitude of thy mercies." For the glory of his righteousness, and of his ways in the world, God hath
521
ordered that his people shall walk with him, when he abides eminently and conspicuously in a special manner with them.
3. Observe, that our abiding with God, even in national administrations, is the proper effect of his presence with us in covenant dispensations; so that all, in the issue, is of mere mercy and grace: though the condition seems to be imposed on us, yet it is from him alone that we have strength for its performance. It is in this, and such like cases, as David said it was with them at their dedicating their silver and gold for the building of the temple: Ta< sa,< ekj twn~ swn~ , -- "Of thine own, Lord, have we given unto thee." We do but return him. his own, we give him but the fruits of his own grace; and without it we can make no return whatever.
These things being premised, I shall give the proposition some confirmation, and so descend to the due improvement of it.
I suppose I need not go for proof beyond the observation of the constant tenor of God's proceedings with his people of old. When did he not deal thus with them? What instance can be given of transgressing this rule? Is the whole story of the nation of the Jews any thing but the illustration of this proposition? Some ruled well, and sought the Lord; and the Lord was with them, and prospered them in all their ways; -- some fell from him, and walked according to their own imaginations; and the Lord cut them short on that account; -- yea, sometimes the same man, as Solomon, Asa, Uzziah, experienced both these states and conditions. Hath not the state of all nations, since they came into the power of men professing the knowledge of him, been the same? Look on the Roman empire; did it not flourish under the hand of men who ruled with God, and were faithful with the saints? Is not the present distraction of it, under the fury and cruelty of Turk and Pope, the issue of the violence, unrighteousness, idolatry, luxury, and persecution of ill governors? Doth not the demonstration of all God's people in the world -- the consideration whereof, in particular, might be insisted on as the ground and reason of the truth insisted on -- require that it should be thus <032601>Leviticus 26:1, and almost the whole book of Deuteronomy, are sermons on this text; and every verse, almost, in them would afford a new confirmation of the truth in hand. I shall need rather, then, to caution from mistakes, than farther to confirm the proposition. For this end, take these ensuing observations: --
522
1. All outward flourishing or prosperity of a people doth not always argue the special presence of God with them. There are sundry things required to make success and prosperity an evidence of the presence of God: --
(1.) That the people themselves prospered be his people, -- his peculiar. How many wicked nations are there in the world, that for a long season have received blessings (as it were) and success in their undertakings! Is the Lord amongst them by his special presence? Not at all. He is using them, indeed, for his own end and purposes, -- to break others, or fill up the measure of their own iniquities, that their destruction may be an evident demonstration of his vengeance and righteous judgment to all the world; but present with them in the sense contended about, he is not. The case is stated, <350101>Habakkuk 1:1, 2:1, as you may see in those chapters at large. It is the same case with the Antichristian and Mohammedan nations in the world at this day. Their prosperity is no evidence of God's presence, because themselves are his enemies. Other bottoms, reasons, and grounds there are of their successes; -- God's owning of them is none of them.
(2.) That the whole work be good, and have a tendency to God's glory, wherein they are engaged. David's counsel for the killing of Uriah prospered and took effect; yet was not God with him therein. The work engaged in must be according to his mind. And, --
(3.) Made useful and subservient to his glory. When the hearts of a people can secure themselves in these things, then may they rejoice in their prosperity, as a pledge of God's presence with them.
2. Even great afflictions, eminent distresses, long perplexities, may have a consistency with God's special presence. Though the wheel goes on, yet it may have a cross wheel in it, that may cause rubs and disturbances. The rule of God's acting in his presence, is his own wisdom, and our good in the issue, -- not our partial, self-destroying desires. Had the best people in the world all their own desires, they would be every way ruined. When God is nigh to us, he knows what is best for us. Security from destroying evils, not [from] trying evils, he gives to them with whom he is.
523
And this is all that I shall offer for the explication, confirmation, and cautioning of the proposition insisted on; what remains farther to be opened will fall in under the uses of it, which now ensue.
Use 1. This special presence of God being, as you have heard, the great and only concernment of any people, -- the tenure or condition thereof being our abiding with him, -- let our first use be to instruct us particularly, --
(1.) What this special presence of God is, and wherein it doth consist;
(2.) What it is for us to abide with God, so as we may enjoy it.
(1.) For the full discovery of the first, I shall consider it in that eminent instance wherein of old he did grant his presence to his people. The bottom of that stupendous undertaking of the Israelites in leaving Egypt, and journeying through the wilderness into Canaan, lay in the promise of the presence of God with them, <020310>Exodus 3:10-12. On this one consideration their whole undertaking and affair turned; to this issue it is put by Moses, <023315>Exodus 33:15, "If thy presence go not [with us,] carry us not up hence;" -- they will not move one step without him; and with him they care not whither they go.
Now, this presence of God with them symbolically did consist in, or rather was represented by, two things: --
[1.] The pillar of the cloud and fire, which was with them ordinarily;
[2.] The appearance of his glory, which they enjoyed on extraordinary occasions.
[1.] The first, with the first use of it, is mentioned, <021321>Exodus 13:21,22, "And the Lord went before them by day in a pillar of a cloud, to lead them the way; and by night in a pillar of fire, to give them light, to go by day and night. He took not away the pillar of the cloud by day, nor the pillar of fire by night, from before the people." There is mention here as if it were of two pillars, one by day, and another by night; but it seems to have been the same pillar with several properties. For, chapter 14:19,20, the same pillar, at the same time, performs both these offices in respect of several persons; -- to some it was, on the one side, a cloud and darkness; to others, bright and shining as fire: "The pillar of the cloud went from
524
before their face, and stood behind them. And it came between the camp of the Egyptians and the camp of Israel; and it was a cloud and darkness to them, but it gave light by night to these." After this, when the ark was made, and the tabernacle erected, this cloud, which until then went before the camp, came and covered the tabernacle night and day, as it stood in the midst of the camp, or the congregation; as a cloud it was by day, and as a pillar of fire by night, <024034>Exodus 40:34-38; and there it continued with the people all the while they were in the wilderness, <160919>Nehemiah 9:19. This being the first eminent pledge of the presence of God with that people, let us consider what was indulged or granted to them thereby.
1st. They had hereby constant direction in all their journeyings and undertakings: they were by this pillar directed in their way; so at large it is expressed, <041033>Numbers 10:33, as also <024001>Exodus 40:1. God, by this pledge of his presence, was the beginning of all their rest and motion, the guide and director of all their undertakings; so that they moved, acted, rested, proceeded, according to his will and counsel. He guided them by his eye, and led them by his counsel. Sometimes, perhaps, they would be forward, they would be up, acting, doing, their hearts are full of desires, and they are impatient of delay. If it be not according to his mind, he will cause a cloud to abide on their tabernacle, or their assemblies and meetings, -- a cloud that shall darken them, and distract them in their consultations, that they shall not be able to take one step forward. Though their desires be great, their intentions good, yet the cloud shall be upon them, and they shall not know their way. Sometimes, perhaps, they are heavy, fearful, slothful; -- there is a lion in the way, -- giants are in the land; difficulties and perplexities lie in the way before them in such and such undertakings,they have no heart to them; the way is long and perilous, -- better return than go forward. Would God now have them pass on and engage? the cloud shall break up and go before them, -- they shall see so far on their way as to go forth with cheerfulness. Only, observe this, that when the cloud was taken up, they knew they were to go on in the way wherein they were, and journeyed accordingly; yet they knew not whither they should go, nor what would be the end of their journey. And therefore it is said, that when they journeyed the ark went before them, to seek out a resting-place for them, <041033>Numbers 10:33. It was carried on, to see where the pillar or cloud of direction would stay, and there they rested, wherever it was. When God
525
gives a people so much direction as that they see it is their duty to go on, and to trust him in so doing, though they see not the end, nor know what their resting-place will be, yet it is a pledge of God's presence with them. I suppose in your assembly you have had the cloud taken off, as to your engagements in some undertakings, concerning which you are to trust that the Ark of God's presence, the Lord Jesus Christ, will find you out a resting-place, which as yet appears not unto you.
What a full experience have we had of this kind of proceeding among us! In the last assembly of parliament, how many had no less real intentions to be at work for God than now! God saw that it would not be for the advantage of the people that they should proceed; hence the cloud rested on that assembly, that they could not see how to take one step forward. He was still present with us; but it was by a darkening cloud, that we could not journey towards our rest. Nor is it the will or counsel of man, but of God, that is to be looked to in these things. We now hope the cloud is up, and we are journeying towards our rest. The great Angel of his presence will find a rest for us in the good providence of God. This, then, lies in God's special presence, -- he is with us to give us direction in all our undertakings; -- to take away darkness, perplexities, difficulties from our counsels; or to cause us to rest and cease from whatever may come into our hearts that is not according to his mind. The Lord give us evermore of this his presence!
I cannot stay to show you the several ways whereby God now communicates direction to a people; -- how he inclines their hearts insensibly, yet powerfully; fixes the bent of their spirits effectually, their hearts being in his hand as the rivers of water, which he turns as he pleaseth; supplies them with reasonings and consultations beyond the verge of their own wisdom; proposes occasions, invitations, provocations; gives them spirit and courage beyond their natural frames and tempers; enlarges them in prayer, or shuts them up; makes walls on the one hand, and open paths on the other; with innumerable such ways and means as, in his infinite wisdom, he is pleased to make effectual for their guidance. It suffices that, in the use of means, through patience and waiting upon him, they shall be directed to that which is pleasing to him. So is he with them.
526
2dly. The second use of this pillar was, to give them protection and defense in their ways; so <021419>Exodus 14:19,20,24. This protected them from the Egyptians; -- and from thence God troubled their enemies out of the pillar; that is, from his especial presence. This use of it is insisted on, <230405>Isaiah 4:5,6. The cloud, that was as smoke by day, and as fire by night, was also a shadow, a place of refuge, and a covert; in one word, a protection or a defense.
And this is a second thing which is in God's special presence, -- he will protect or defend them with whom he is so present. He is their dwellingplace, <199001>Psalm 90:1, then, when in this world they have none; their refuge in the time of trouble: so <232504>Isaiah 25:4, 26:1, 31:4. Promises and instances to make this good abound; -- they are known to all; the time would fail me to insist upon them. I might go over all the causes, means, and ways of the fears, dangers, ruin of such a people, and show you how a defense is provided against them all. Are their fears from themselves, because of their folly, weakness, and division? or from pretended friends, because of their envy and desertion? or from open enemies, because of their power, cruelty, malice, and revenge? A defense is provided on every account. Heat, rain, tempests, storms, adversity, prosperity, -- all are provided against, where God is present, <233201>Isaiah 32:1,2.
And if any people in the world have experience of this truth, we have it this day. Had not the Lord been with us, who had not destroyed us? Enemies, friends, abroad, at home, our own follies, -- all, any of them, had done the work, had not the Lord himself been with us.
Only observe, that the presence of God, as to these effects, may sometimes, in some particulars, be eclipsed, and the effects themselves for some season be entangled, though there be not an utter breach between him and his people. How often did the Israelites attempt things without his direction! how often did he break in upon them, to their woe and sorrow! yet, for the main, he forsook them not, until the great work intended by them was accomplished, <160919>Nehemiah 9:19. It is not every entanglement, every disappointment, every defeat, that argues God's departure, as to his special presence. It may be good for us sometimes to be in such a condition; and then that desertion that carries into it, is from the presence of God. We are now grown to that, that if every thing immediately
527
surmount not our imagination, say some, God is gone from them; -- not because it is so, but because they would have it so. But he is merciful with whom we have to do, and will not cast off his people forever.
[2.] The people with whom God was, had the glory of Jehovah as a pledge of his presence with them. This appeared only at extraordinary seasons; -- so it did at the giving of the law, <022416>Exodus 24:16; so also at the setting up of the tabernacle. It differed from the cloud; for when the cloud was upon the tabernacle, the glory of the Lord filled it. It appeared again to all the people, <030923>Leviticus 9:23. I shall not now inquire what was this visible representation of the majesty of God; -- it sufficeth, as to the purpose in hand, that when God gives his presence to a people at extraordinary seasons, he affords them extraordinary manifestations of his glory. So in Ezekiel's vision of those dreadful wheels of providence, the glory of the Lord is said to appear in the temple; and as his especial presence departed from the temple and the city, so the glory, by several degrees, departed also, chapter <261010>10:10,18,19, <261123>11:23.
Eminent and glorious appearances with and for a people in extraordinary seasons is, then, another thing that accompanies God's special providential presence with them. When they are at an utter loss in their counsels, at a stand in their motions, disappointed in their undertakings, deserted in their enterprises, pressed on every side above measure, or called to some extraordinary work, so that their ordinary direction and protection will not carry them on nor bear them up, -- then will God relieve them by some especial appearance of his glory. "In the mount will the Lord be seen." This will give a relief when all is at a loss. And in this lies the most discriminating evidence of special providence. Glorious appearances in great straits are eminent testimonies of God's regard.
Could I now insist on some of the instances that might be given of this kind of dealing with us in England, in the pursuit of the cause we have in hand, it would make us ashamed of all our unworthiness, carnal fears, and unbelief.
This is the second evidence of God's presence: -- he is with a people to direct them, to protect, to manifest his glory amongst them, -- his glory in balancing the issues of providence one in respect of another, -- so that all shall acknowledge that of a truth the Lord is amongst them. "Blessed is the
528
people that is in such a case; yea, blessed is the people whose God is the Lord." What would you have more? Here is ease of all cares, a remedy for all sores, security in the midst of troubles, -- rest, and peace, and assured dwelling-places, though the Assyrian should be in the land.
Thus you see what is this great concernment of any people.
(2.) Let us now consider the tenure of this blessedness, -- on what account it is to be obtained or enjoyed. Now this is, our abiding with God. This, then, is next to be considered.: What it is for a people, -- what it is for you and us, so to abide with God, as that we may in all our affairs enjoy his presence in the ways before described.
Now, something is hereunto previously required, -- something it consists in.
[1.] That we may abide with God, this is indispensably required, -- that we may have peace with him in Jesus Christ. If we are never with him, we cannot abide with him; no man can abide where he never cornea The acceptance of our persons lies at the bottom of the acceptance of our duties. As the special presence of God with any, is in and by Christ, and no otherwise, so is our abiding with God in and through him. "God with us" is the name of Christ: our being with God is in him who is our peace. Two cannot walk together, unless they be agreed, <300303>Amos 3:3.
Now, because this is not to be expected from all the individuals of a nation, yet this thing is to be endeavored, -- that the rulers of it be such as have this interest. I do not divest of a share in government, those who have no share in Christ, if lawfully called thereunto; but I say, when God gives governors whom he intends to make a blessing unto a people, they shall be such as are blessed of him in Christ. And if ever the government of this nation, in this present constitution, -- suppose it the most exactly framed and balanced, in the several parts of it, for the furtherance of public good, -- be devolved into the hands of men not interested in God by Christ, though the constitution may be absolutely good, yet the government will not be blessed, and the nation will be ruined; for God and his glory will depart, <330505>Micah 5:5,6. It is Christ that is our peace, even in outward troubles. They are "seven shepherds under him," and "eight principal men" accepted with him, that are to be our relief.
529
It is true, for some particular actions or works a wicked man may be anointed particularly, -- as Jehu, and Jeroboam the son of Joash; but you have no instance that ever God was with a people, to bless them indeed in a course of special providence, when wicked men, by their own consent, were their rulers, -- where the union and relation between them and the people is considerable. I confess unto you, I never think of the state of England, but my heart trembles at this thing, -- namely, that those who have, and it is fit should have, so great a share in the government of this commonwealth, should have their rise from the body of the people, that is dark and profane, and full of enmity against the remnant. Did not God overrule men, contrary to their own inward principles and lusts, how soon would ruin and desolation break in upon that hand! And give me leave to say, that God, in his sovereign providence, having called so many at this time to the place of rule and authority, who indeed (as we believe) love the Lord Jesus in sincerity, it seems to me to look as your duty, to consider all ways and means, whereby the power of these nations may be, in succeeding seasons, devolved on men of the like spirit and condition.
I shall not interpose in that which by some is so much spoken of, the reign of the saints. I am sure the means used and attempted by some, to set upon and to set up such a rule and dominion, have not become sober men, much less saints of Christ. Yet this I must say, and in the saying of it, I dare say, "Hear ye me, Asa, and all Judah and Benjamin," If ever God cease to call saints -- that is, men interested personally in Christ -- to places of chief authority in this nation, or commit the power of it into other hands, -- and when those called to power, cease to exert it in a subserviency to the kingdom of Christ, for the true spiritual advantage of his people, there will be an end of England's glory and happiness. I say, Hear ye this, all ye people! This I have delivered long ago, and many times in this place; -- this I say still, and in this persuasion hope to live and die. The Lord guide you in this thing; however, we shall live on the good providence of our God, who hath hitherto taken care for us.
This, then, I say, is pre-required, as a qualification of any person to the performance of this duty of abiding with God. It is the psalmist's advice, <190211>Psalm 2:11,12. Let this principle be always owned amongst you; by it honor Christ in the world. Give him the pre-eminence; it is the Father's will he should have it in all things. Expect not the presence of God, but
530
upon this account. Bear testimony herein against the world of profane men, who despise these things. Seeing, then, it cannot be expected to have this qualification diffused universally, as yet, through the body of the people, let the rulers take care that they be not the cause of God's departure from us.
[2.] What is it, now, for such persons to abide with God, so as they may expect comfortably the continuance of his presence with them? -- which is their all that they need or desire. I shall name some few things that are signally required thereunto.
1st. That they inquire of God, ask counsel at his hand, -- look to him for direction in all their affairs. He is present with them to give them direction: -- not to seek for it at his hand, is exceedingly to despise him. It must arise from one of these two apprehensions; -- either he cares not for us, or he knows not how to direct us. When he gave direction by the cloud on the tabernacle, the people being reproved for their carnal fears and unbelief upon the return of the spies, some of them would needs instantly into the mountain, and fight with the Canaanites; but, says the Holy Ghost, the "ark abode in the camp." They went without God's direction, and prospered accordingly. With what contempt doth God speak of the wisdom and counsels of the sons of men, when they will adhere unto them! How does he make it his glory, to turn all their consultations into folly, and to make them err in their ways like a drunken man! How doth he bid them take counsel together, when he intends to destroy them! What instances may be given of all good and prosperous rulers of old, of their seeking direction from God! What promises of a success, and a blessed issue in so doing, are there! The words of my text will suffice as an instance in every kind.
But you will say, How shall we inquire of God?
The nations had their oracles, whereby they deluded themselves. The people of God had their Urim and Thummim, their prophets and oracle. "Bring hither the ephod, and inquire of God," was the word with them. But, alas! what is all this to the advantage we have of seeking counsel of God, and taking direction from him? We have a High Priest always present with us, by whom we may inquire. Our high priest is the angel of God's presence, the mighty counsellor, the power and eternal wisdom of God
531
himself. And where is he? He appears in the presence of God for us, in the holy place not made with hands, having made a new and living way for us to come within the vail, to inquire of the oracle. What would we have more? He is our captain, our leader, our high priest, urim and thummim, our oracle, our ark, on whom the cloud of direction rests and abides for ever. Would you, then, be with God? Take direction from him by Christ in all your undertakings; so do in deed, and not in word or profession only.
I hope I need not stay to give you directions how this duty is to be performed. The "unction" will teach it you, and your "fellowship," I hope, "is with the Father, and with his Son Jesus Christ." Only now take these few words with you: --
(1st.) Captivate all your desires to his glory. Set your hearts on nothing, but with this express reserve, -- If it is consistent with and expedient unto the glory of Christ and his kingdom. Be not sick of your own violent desires; but lay all your aims and designs at his feet always, becoming as weaned children before him.
(2dly.) Bear before him a real sense of your own weakness and folly, both severally and jointly, if not directed by him, that in his pity and compassion he may relieve you.
(3dly.) Keep your hearts in that integrity, that you may always press and urge him with his own concernment in all your affairs. This is a thing that none but upright hearts can do uprightly.
(4thly.) Actually inquire by faith and prayer, what is his will and mind; -- do it severally and jointly; -- do it privately, publicly; -- do it every day, and in days set apart for that purpose. He will assuredly be found of you. You know how easy it were to exemplify all these things by testimonies and instances; but time will not permit.
If, instead of these things, you bear yourselves up on the wings of your own wisdom and contrivances, though you may seem for a season to have attained a fair pitch and flight, you will be entangled, and brought down in the midst of your course with shame and sorrow: for the Lord will not be with you.
532
2dly. Another thing wherein we are to be with God, is by trusting in him for protection. "O trust in the Lord for ever, for in the Lord Jehovah there is everlasting strength. This man made the Lord his refuge. He that trusteth in the Lord shall be as mount Zion, that shall never be removed. Commit your ways to the Lord, roll your burden on him; stand still and see his salvation." What glorious things are spoken of this trusting to the Lord for protection you all know. It were endless to insist on commands and promises to this purpose; and to single out one or two were but to weaken the cause in hand, seeing hereunto the whole Scriptures bear witness. I shall only show you what it is so to do, in some few particulars.
(1st.) It is to strengthen and encourage your hearts in difficult affairs, a comfortable issue whereof you cannot on visible causes conjecture, on the account of God's engagement for your good. To omit the instances of Asa, Jehoshaphat, and many others, take that signal one of David in his great distress at Ziklag, 1<093001> Samuel 30:1. You know the story: -- his habitation was burnt and spoiled, his wives and children captived, his people consulting to stone him, so that he was greatly distressed; the enemy numerous and without his reach; -- all means of relieving his condition, and bringing it to a comfortable issue, far removed. But what course did he now take? did he despond? did he give over? did he rest on his own counsel and strength? No, saith the Holy Ghost; "but David encouraged himself in the Lord his God." Have you any affair that lies before you that is good and honest, but yet dreadful, difficult, entangled? Your hearts are ready to faint whenever you think of it; -- it is almost beyond your imaginations to contrive a comfortable issue. In such a season, if you will be with God, he will be with you; -- if you so trust him as to encourage your hearts on the account of his wisdom, goodness, power, that he can find out and bring about a comfortable, glorious end, -- this is to trust him for protection. <194601>Psalm 46:1 is this doctrine delivered to the full.
(2dly.) To trust God for protection, is to wait under discouragements and disappointments for a desired issue of the affairs we commit to him. "He that believeth will not make haste," <232816>Isaiah 28:16. This the Lord pleads for, <350203>Habakkuk 2:3,4. Men will have their desires precisely accomplished this year, this month, this week, or they will wait no longer. These, says God, are proud men; their hearts are lifted up in them; they trust not to me for protection. Men love to trust God (as they profess) for what they
533
have in their hands, in possession, or what lies in an easy view; place their desires afar off, carry their accomplishment behind the clouds out of their sight, interpose difficulties and perplexities, -- their hearts are instantly sick, -- they cannot wait for God; they do not trust him, -- nor ever did. Would you have the presence of God with you? Learn to wait quietly for the salvation you expect from him. Then, indeed, is he glorified, when he is trusted in a storm, when he is waited for under long perplexities and distresses. Want of this ruined the Israelites in the wilderness. Their work was long, their difficulties and entanglements many; -- they would have had an immediate end of their troubles. What! more difficulties! more hardships! nay, then, let us choose a captain, and go down again into Egypt. We know the worst of that; where this will end we know not. This laid their carcasses in the wilderness, and deprived them of enjoying the good land.
(3dly.) It is to commit your affairs to the Lord with submission to his will, as to their issue and accomplishment. Trust respects protection, but it prescribes not as to particular events. It is to commit our affairs to God with thoughts of his infinite wisdom, sovereignty, and goodness, with resolutions thereupon that the product of his will is that which will be good, be best for us, though it should not at all fall in with our present desires. It is true, the Psalmist says, "Commit thy way unto the Lord; trust also in him, and he shall bring it to pass," <193705>Psalm 37:5. And so he shall and will, in all such cases as that there particularly insisted on by the Psalmist, wherein his own glory is particularly engaged. But this prescribes not, as to all cases, that we should cry, "Give me this child, or I die." The rule is known; abide in this frame, and we shall have that we desire, or that which is better for us. But I must not abide in these things. See <193703>Psalm 37:3-5, 73:23-26.
And these are some of those ways wherewith we abide with God, as to our trusting of him in reference to special protection.
3dly. A third thing I should fix upon is, a people's universal owning of God's concernments in the world. His presence with them is, his owning their concernments; and certainly he expects that they abide with him in the owning of big God's concernment in the world is his people, as invested with the privileges purchased for them by Christ.
534
<053209>Deuteronomy 32:9, "The lord's portion is his people." This is that which the Lord has particularly kept to himself; the vineyard that he has chosen out of all the forests of the world; the handful that he hath taken to himself, -- his sons and daughters, -- his family. These he expects that you should abide by, if you would have him abide by you; yea, it is most certain, as your respect and regard shall be to them and their interest as his people, so will his respect and regard be to you and your interest as the people of this nation. But I have formerly spoken hereof unto you, and therefore, though it be a matter of the greatest importance, I shall not farther insist upon it.
And these are some of the conditions of God's special presence with you. Pleasant conditions! their performance is your glory, your rest, your blessedness; -- not your bondage, not your burden. Not one duty doth God on this account require of you, but it is also your reward. O blessed terms of peace and agreement! Blessed be the great Peacemaker! cursed be the breakers of this blessed agreement! Is this all, indeed, that is required, that we may have the special presence of God with us forever? O how inexcusable shall we be if we neglect these terms! -- how just will be our ruin! Behold, I have set before you life and death this day; the life or death of these nations. O choose life! seeing it may be had on such easy, such blessed terms; terms wherein, in doing good to others, you will also do good to your own souls; you will give peace to the nation, and have peace and rest in your own souls.
Use 2. Look on this presence of God as your main concernment. This is that which the prophet calls for in the words of the text. So the psalmist,
"There are many that say, Who will show us any good? Lord, lift thou up the light of thy countenance upon us," <190401>Psalm 4:1.
Let other men make what inquiries they please, -- look for good, for rest, for peace in what they best fancy; acquiesce you in this, that the light of God's countenance, a pledge of his presence with you, is that alone which you are to inquire after. I remember, since the beginning of these last wonderful days, how often we have thought ourselves utterly ruined: -- If such alterations come, we are undone; if such men die, fall off, oppose, there is little hope of carrying on the work wherein we are engaged; if such shakings, such divisions befall us, our ruin is at hand; if we break with such
535
and such foreign nations, what hope remaineth? But, alas! we have found by experience, that our affairs have turned on none of these things; our prosperity hath been built on none of those principles. Such desertions as we feared, have happened; such alterations, such divisions have befallen us, -- we have been sometimes almost reduced to Gideon's number; such breaches with foreign nations have ensued: one party that was with us hath gone off, and asked, What will ye now do? and then another party hath gone off, and asked us, What will ye do now? And no sooner do any fall off, but instantly they expect, and foretell destruction to them that do abide; as though they were God, and not man; or as though God were bound to follow them with his presence in all their passions, in all their wanderings. It would, I confess, be more desirable unto me than life itself, to see all those at least, who stuck to the cause of God in its greatest difficulties and trials, and then when it ceased to be carried on in the ordinary paths of nations, united again in the same common interest, -- to see their passions and prejudices cured, and their persons returned to their former usefulness. But this is that which is the result of all this discourse; -- it is not this or that thing, or any thing whatever, but the presence of God alone with a people, that is their life, their preservation, their protection, and prosperity. If our strength had lain in any thing else in this world, our light had gone out long ago, and it had departed from us: but hence it is that we are not consumed. Now, if you are so careful not to lose these and those friends, this and that party of the nation, -- not to provoke this or that people causelessly; oh, what weight ought it to have upon your hearts and souls, that you provoke not the Lord to depart from you! that you take care for the continuance of his presence with you! This is your life, your safety, your success, -- your peace. Learn to prize it, value it.
Use 3. Whilst you have any pledge of the presence of God with you, be not greatly moved nor troubled by any difficulties that you may meet withal; be not moved with any terror, but sanctify the Lord of hosts in your hearts, and make him your dread and your fear, and he shall be a refuge and a hiding-place unto you.
Some pretend to visions of God, and they prophesy your ruin and destruction; yea, they have limited times thereof, to the shame of their prognostications. Some are full of revenge, and they threaten your ruin,
536
and talk what a catholic interest is complicating, and rising up against you. Some are troubled at your proceedings, -- that they are not in such equal paths as might be desired; as though that were a work and way of yesterday; as though we had not been turned and driven out of old tracks and paths above ten years ago; and as though the old paths were not so worn to the interest of a profane multitude, that it is yet impossible to keep the burden upright in them whose guidance you are intrusted with. Some say you will never be able to go through with the charge of your undertaking; as though God had never said, "The gold and silver are mine." Should these things busy or distract you? Doth the issue of the business in hand depend on the thoughts of these men? Will the end be according to their contrivances? Have these things, indeed, any influence at all into the determination of this controversy? Will not this one consideration guide your hearts and spirits, when all these waves roll all together upon you? Yea, but the whole of this affair must be ordered, and will fall out, according as the presence of God is with us, or otherwise. "If God be with us, who can be against us?" How may you on this account triumph against all oppositions whatsoever!
Use 4. Fix, then, your thoughts on the things which lie in a tendency towards the confirming of God's special providential presence with you. You have heard of the tenure of it, the means whereby it is procured and retained: these things I have spoken to in general before. Besides your own dependence on God, and comportment with his providence, the things incumbent on you are such as respect either persons or things.
(1.) For persons, it is that which I have minded you of before, and which I shall do whilst I have life and opportunity to speak to you, or any concerned in the government of this nation, in public or private; because I know it is your life, your peace, your duty; -- and that is, that the end and aim of all your consultations be the protection, encouragement, liberty of the seed of Jacob, the remnant, the hidden people, -- those whom God hath owned, accepted, blessed, given his presence unto and amongst them. I plead not for their exaltation, promotion, preferment, -- I know not what; but charge it as your duty, to take care that they be not trodden under foot, nor swallowed up, nor exposed to the rage and contempt of the men of the earth. It is not this or that party of them that I speak of, but the generation of them that seek the face of God; whose cause alone it is
537
and not [that] of any other men, or frame of things, that is, through the mighty power of God, triumphant in these nations. They are to God as the apple of his eye; and let their safety be so also to you, and you will not fail of the presence of God.
(2.) For things, they are either,
[1.] The things of God; or,
[2.] Men: of each a word.
[1.] For the things of God, or the public profession of religion in the land, my time is too fax spent for me to enter into a serious discourse on the subject. Some things have of late been done, which, when envy, and anger, and disappointment shall cease to operate, the whole people of God in this nation will have cause to rejoice in.
Let it not be thought amiss, if I mind you of one part of the nation in especial: the example of the saints allows us a special regard to those of our own nation, our kinsfolks in the flesh. It is for Wales I speak, where the unhappiness of almost all men running into extremes, hath disadvantaged the advancement of the gospel and the progress of it, when we had great ground for the expectation of better things. Some are still zealous of the traditions of their fathers; and nothing, almost, will satisfy them, but their old road of beggarly readers in every parish. Others, again, perhaps out of a good zeal, have hurried the people with violence beyond their principles, -- and sometimes, it may be, beyond the truth; and, as Jacob said, over-driving the cattle and young ones has almost destroyed the whole flock. Between complaints on one side and the other, I fear between misguided zeal and formality -- the whole work is almost cast to the ground; -- the business of Zion, as such, is scarce by any cared for. The good Lord guide you to somewhat for its relief, that those who are godly may be encouraged, and those that need instruction may not be neglected.
[2.] The things of man, or righteous administrations of justice in things relating to this present pilgrimage. These wheels, also, are you to set going. Many particulars lie before you, more will present themselves; -- troublesome times have always produced good laws; -- your wisdom will
538
be, to provide for good execution, that not only the generations to come, but the present, may eat of the fruit of your labors and travail.
539
SERMON 12.
THE GLORY AND INTEREST OF NATIONS PROFESSING THE GOSPEL.
PREFATORY NOTE.
A GREAT event has occurred since the last two sermons, comparatively cheerful and buoyant in their tone, were preached. Oliver Cromwell is dead. His son Richard is in his place; but cannot fill it. The Parliament has been convened on the 27th of January 1659; and on the 4th of February Dr. Owen is called to preach before it. It is most interesting to gather the spirit of the day from the scope and character of this discourse. In the last discourses, complacency in the peace prevailing in the country, and jealousy lest unseemly contention should renew the distraction and turmoil from which the nation has made its escape, are predominant characteristics. In the discourse that follows, it is easy to mark a spirit of anxiety as to the future developments of Providence. One emphatic sentence lays bare the very heart of the nation, heaving and throbbing with painful uncertainty in regard to the issue of public events; -- "We have peace now, outward peace; but, alas! we have not quietness: and if any thing may be done that may give us quietness, yet perhaps we may not have assurance." The preacher, however, has not abated his confidence in God, -- insists upon His presence and aid as the true source of hope to the nation, and of preservation from ruin, -- shows that, from the multitude of the godly in the land, God's presence is still with the nation, and rejoices in the belief that they will prove to it" as the ark in the house of Obededom, as Joseph in the house of Potiphar." Whatever reasons might exist for the prevailing anxiety, Owen "encouraged himself in God;" and sought in this discourse to infuse into the minds of his hearers his own unshaken stead. fastness of faith.
540
It appears, from the dedication, that some exception had been taken to certain views which he had expressed in the sermon about civil government. The only passage in it which bears on civil government will be found at the foot of p. 466; in which he mentions, that although he does not think a man may not be lawfully called to magistracy who is not a believer, yet he had "no great expectation from them whom God loves not." In the dedication he affirms that he had advanced nothing which could "really interfere with any form of civil government, in the world, administered according to righteousness and equity." -- ED.
541
TO THE RIGHT HONOURABLE,
THE COMMONS OF ENGLAND,
ASSEMBLED IN PARLIAMENT,
I NEED not give any other account of my publishing this ensuing short discourse, than that which was also the ground and reason of its preaching, -- namely, your command. Those who are not satisfied therewith, I shall not endeavor to tender farther grounds of satisfaction unto, as not having any persuasion of prevailing if I should attempt it. Prejudice so far oftentimes prevails, even on good soils, that satisfaction will not speedily thrive and grow in them. That which exempts me from solicitousness about the frame and temper of men's minds and spirits, in the entertainment of discourses of this nature, is the annexing of that injunction unto our commission in delivering the word of God: it must be done, "whether men will hear, or whether they will forbear." Without, therefore, any plea or apology for whatever may seem most to need it in this sermon, I devolve the whole account of the rise and issue it had, or may have, on the providence of God in my call and your command. Only I shall crave leave to add, that, in my waiting for a little leisure to recollect what I delivered out of my own short notes and others' (that I might not preach one sermon and print another), there were some considerations that fell in exciting me to the obedience I had purposed. The desire I had to make more public, at this time and season, the testimony given in simplicity of spirit to the interest of Christ in these nations, and therein to the true, real interest of these nations themselves, -- which was my naked design, openly managed, and pursued with all plainness of speech (as the small portion of time allotted to this exercise would allow), -- was the chief of them. Solicitations of some particular friends gave also warmth unto that consideration. I must farther confess, that I was a little moved by some mistakes that were delivered into the hands of report, to be managed to the discountenance of the honest and plain truth contended for, especially when I found them, without due consideration, exposed in print unto public view. That is the manner of these days wherein we live. I know full well that there is not any thing, from the beginning to the ending of this
542
short discourse, that doth really interfere with any form of civil government in the world, administered according to righteousness and equity,-as there is not in the gospel of Christ, or in any of the concernments of it. And I am assured, also, that the truth proposed in it inwraps the whole ground of any just expectation of the continuance of the presence of God amongst us, and his acceptation of our endeavors about the allotment and just disposal of our civil affairs. Let others lay what weight they will or please, upon the lesser differences that are amongst us on any account whatever; if this shield be safe, -- this principle maintained and established, that is here laid down, -- and the just rights of the nation laid in a way of administration, suited unto its preservation and furtherance, I shall not easily be cast down from my hopes, that amongst us -- poor, unprofitable, unthankful creatures as we are -- we may yet see the fruit of righteousness to be peace, and the effect of righteousness quietness and assurance for evermore. For those, then, who shall cast their eve on this paper, I would beg of them to lay aside all those prejudices against persons or things, which their various contexture in our public affairs may possibly have raised in them. I know how vain, for the most part, expectations of prevailing in such a desire by naked requests are; but sick men must be groaning, though they look for no relief thereby. Wherefore, committing it into that hand wherein lie also your hearts and mine, I shall commend it, for your use, unto the sovereign grace of Him, who is able to work all your present works for you, and, which is more, to give you an inheritance among them that are sanctified. So prays
Your Servant in the work of Our Lord Jesus Christ and his Gospel, JOHN OWEN.
543
SERMON 12.
THE GLORY AND INTEREST OF NATIONS PROFESSING THE GOSPEL.
"Upon all the glory shall be a defense." -- <230405>Isaiah 4:5.
THE design of this chapter is to give in relief against outward perplexing extremities, from gospel promises, and the presence of Christ with his people in those extremities. The next intendment of the words in the type seems to relate to the deliverance of the people of the Jews from the Babylonish captivity, and the presence of God amongst them upon their return; -- God frequently taking occasion from thence to mind them of the covenant of grace, with the full ratification and publication of it by Christ, as is evident from <243101>Jeremiah 31:1 and <243201>32:1, and sundry other places.
As to our purpose, we have considerable in the chapter, -- the persons to whom these promises are given; the condition wherein they were; and the promises themselves that are made to them, for their supportment and consolation.
First. The persons intended are the remnant, the escaping, the "evasion of Israel," as the word signifies, verse 2, -- they that are left, that remain, verse 3, -- who escape the great desolation that was to come on the body of the people, the furnace they were to pass through. Only, in the close of that verse they have a farther description added of them, from the purpose of God concerning their grace and glory; they are written among the living, or rather, written unto life; -- "Every one that is written," that is, designed, unto life in Jerusalem.
As to the persons, in themselves considered, the application is easy unto this assembly. Are you not the remnant, -- the escaping of England? Is not this a brand plucked out of the fire? Are you not they that are left, they that remain from great trials and desolations? The Lord grant that the application may hold out, and abide to the end of the prophecy!
544
Secondly. The condition that this remnant, or escaping, had been in, is laid down in some figurative expressions concerning the smallness of this remnant, or the paucity of them that should escape, and the greatness of the extremities they should be exercised withal. I cannot insist on particulars. It may suffice, that great distresses and calamities are intimated therein; and such have the days of our former trials and troubles been to some of us.
Thirdly. The promises here made to this people, thus escaped from great distresses, are of two sorts: -- Original or fundamental; and then consequential thereon.
1. There is the great spring, or fountain-promise, from which all others, as lesser streams, do flow; and that is the promise of Christ himself unto them, and amongst them, verse 2. He is that "branch of Jehovah" and that "fruit of the earth" which is there promised. He is the bottom and foundation, the spring and fountain, of all the good that is or shall be communicated unto us; all other promises are but rivulets from that unsearchable ocean of grace and love that is in the promise of Christ; -- of which afterward.
2. The promises that are derived and flow from hence may be referred unto three heads: --
(1.) Of beauty and glory, verse 2;
(2.) Of holiness and purity, verses 3, 4;
(3.) Of preservation and safety, verses 5, 6.
My text lies among the last sort; and not intending long to detain you, I shall pass over the others, and immediately close with that of our present concernment.
Now, this promise of verse 5 is of a comprehensive nature, and relates to spiritual and temporal safety or preservation. Godliness, though it be not much believed, yet indeed hath the promise of this life and that which is to come.
I shall a little open the words of the verse, and thereby give light to those which I have chosen peculiarly to insist upon. It is, as I have said, safety
545
and preservation, both spiritual and temporal, that is here engaged for; and concerning it we have considerable, --
[1.] .The manner of its production. -- I will create it, saith God. There is a creating power needful to be exerted for the preservation of Zion's remnant. Their preservation must be of God's creation. It is not only, not to be educed out of any other principle, or to be wrought by any other means; but it must, as it were, by the almighty power of God, be brought out of nothing; -- God must create it. At least, as there were two sorts of God's creatures at the beginning, -- that dark body of matter, whose rise was merely from nothing; and those things which from that dark, confused heap, he made to be other things than what they were therein, -- it is of the last sort of creatures, if not of the first. If the preservation of this remnant be not out of nothing, without any means at all, yet it is for the most part from that darkness and confusion of things which contribute very little or nothing towards it. I will create it, saith God; and whilst he continues possessed of his creating power, it shall be well with his Israel.
[2.] For the nature of it; -- it is here set out under the terms of that eminent pledge of the presence of God with his people in the wilderness, for their guidance and protection in the midst of all their difficulties and hazards, by a pillar of cloud and a flaming fire. This guided them through the sea, and continued with them after the setting up of the tabernacle in the wilderness forty years. The use and efficacy of that pillar, the intendment of God in it, the advantage of the people by it, I cannot stay to unfold: -- it may suffice, in general, that it was a great and signal pledge of God's presence with them, for their guidance and preservation; that they might act according to his will, and enjoy safety in so doing. Only, whereas this promise here respects gospel times, the nature of the mercy promised is enlarged, and thereby somewhat changed. In the wilderness there was but one tabernacle; and so, consequently, one cloud by day, and one pillar of fire by night, was a sufficient pledge of the presence of God with the whole people. There are now many dwelling-places, many assemblies of mount Zion; and in the enlargement of mercy and grace under the gospel, the same pledge of God's presence and favor is promised to every one of them as was before to the whole. The word we have translated "a dwelling-place," denotes not a common habitation, but a place prepared for God; and is the same with the assemblies and congregations in the
546
expression following. The sum of all is, God, by his creating power, in despite of all opposition, will bring forth preservation for his people; guiding them in paths wherein they shall find peace and safety.
Only ye may observe the order and dependence of these promises; -- the promise of holiness, verse 4, lies in order before that of safety, verse 5. Unless our filth and our blood be purged away by a spirit of judgment and a spirit of burning, it is in vain for us to look for the pillar and the cloud. If we are not interested in holiness, we shall not be interested in safety; -- I mean as it lies in the promise, and is a mercy washed in the blood of Jesus; for as for the peace of the world, I regard it not. Let not men of polluted hearts and defiled hands once imagine, that God cares for them in an especial manner. If our filth and our blood, our sin and our corruption, abide upon us, and we are delivered, it will be for a greater ruin; the way unto the cloud and pillar is by the spirit of judgment and burning.
The words of my text are a recapitulation of the whole verse, and are a gospel promise given out in law terms; or a New Testament mercy under Old Testament expressions.
I shall, then, briefly show you these two things: --
1st. What is here expressed as to the type and figure;
2dly. What is here intended as to the substance of the mercy promised.
1st. For the figure; by the "glory" and "defense," a double consort, or two pairs of things seem to be intended; -- the ark and the mercy-seat; the tabernacle and the pillar of fire.
For the first, -- the ark is oftentimes called the "glory" of God, <197861>Psalm 78:61, "He delivered his strength into captivity, and his glory into the enemy's hand; " -- where he speaks of the surprisal of the ark by the Philistines; which when it was accomplished, Phinehas's wife called her son Ichabod, and said, "The glory is departed," 1<090421> Samuel 4:21. The word which we have rendered "a defense," properly signifies "a covering;" as was the mercy-seat, the covering of the ark. So that, "Upon the glory shall be a defense," is as much as, Unto you the mercy-seat shall be on the ark; or, You shall have the mercy represented and intimated thereby.
547
The tabernacle and cloud, or pillar of fire, are also called to mind. So the words are expressive of that figure of God's gracious presence with his people which we have recounted, <024034>Exodus 40:34,
"Then a cloud covered the tent of the congregation, and the glory of the Lord filled the tabernacle."
So it continued: the glory of God was in the tabernacle, and the cloud upon it, or over it, as the word here is; and so "upon all the glory there was a defense."
2dly. I need not stay to prove that all those things were typical of Christ. He was the "end of the law," represented by the ark, which did contain it, <451003>Romans 10:3,4. He was "the mercy-seat," as he is called, and said to be, <450325>Romans 3:25; 1<620202> John 2:2, -- covering the law from the eye of justice, as to those that are interested in him. He was the tabernacle and temple, wherein dwelt the glory of God, and which was replenished with all pledges of his gracious presence.
Apply, then, this promise to gospel times, and the substance of it is comprehended in these two propositions: --
I. The presence of Christ with any people, is the glory of any people.
This is the glory here spoken of; as is evident to any one that will but read over the second verse, and consider its influence unto these words: "The branch of the Lord shall be to them beautiful and glorious;" and, "Upon all the glory shall be a defense."
II. The presence of God in special providence over a people, attends
the presence of Christ in grace with a people. If Christ, the glory, be with them, a defense shall be upon them; what lies else in allusion to the mercy-seat, not drawn forth in these propositions, may be afterward insisted on.
I. For the first: What, I pray, else should be so? This is their glory, or
they have none. Is it in their number, that they are great, many, and populous? God thinks not so, nor did he when he gave an account of his thoughts of his people of old:
548
"The Lord did not set his love upon you, nor choose you, because ye were more in number than any people; for ye were the fewest of all people," <050707>Deuteronomy 7:7.
God made no reckoning of numbers; he chose that people that was fewest of all. He esteemed well of them, when they were but "a few men in number; yea, very few, and strangers," <19A512>Psalm 105:12. You know what it cost David in being seduced by Satan into the contrary opinion. He thought the glory of his people had been in their number, and caused them to be reckoned; but God taught him his error, by taking off with a dreadful judgment no small portion of the number he sought after. There is nothing more common in the Scripture, than for the Lord to speak contempt of the multitude of any people, as a thing of nought; and he takes pleasure to confound them by weak and despised means. Is it in their wisdom and counsel, their understanding for the ordering of their affairs? Is that their glory? Why, see how God derides the prince of Tyrus, who was lifted up with an apprehension hereof, and counted himself as God upon that account, <262703>Ezekiel 27:3-6, etc. The issue of all is, "Thou shalt be a man, and no God, in the hand of him that slays thee." God will let him see, in his ruin and destruction, what a vain thing that was which he thought his glory. Might I dwell upon it, I could evince unto you these two things: --
1. That whereas the end of all human wisdom in nations, or the rulers of them, is to preserve human society in peace and quietness, within the several bounds and allotments that are given unto them by the providence of God, it so comes to pass, for the most part, through the righteous judgment and wise disposal of God, that it hath a contrary end, and bringeth forth contrary effects throughout the world. Do not the inhabitants of the earth generally owe all their disturbance, sorrow, and blood to the wise contrivance of a few men, not knowing how to take the law of their proceedings from the mouth of God, but laying their deep counsels and politic contrivances in a subserviency to their lusts and ambition? And what glory is there in that, which almost constantly brings forth contrary effects to its own proper end and intendment?
2. That God delights to mix a spirit of giddiness, error, and folly in the counsels of the wise men of the world; making them reel and stagger in their way like a drunken man, that they shall not know what to do, but
549
commonly, in their greatest concernments, fix upon things as devoid of true reason and sound wisdom as any children or fools could close withal.
"He taketh the wise in their own craftiness; and the counsel of the froward is carried headlong," Job<180513> 5:13,14;
-- so at large, <231911>Isaiah 19:11-14. And now where is their glory? I could give instances of both these, and that plentifully, in the days and seasons that have passed over our own heads. The like also may be said of the strength, the power, the armies of any people, -- if their number and wisdom be vain, be no glory; their strength, which is but the result or exurgency of their number and wisdom, must needs be so also. But you have all this summed up together, <240923>Jeremiah 9:23,24,
"Thus saith the Lord, Let not the wise man glory in his wisdom, neither let the mighty man glory in his might, let not the rich man glory in his riches: but let him that glorieth glory in this, that he understandeth and knoweth me, that I am the Lord."
It is neither wisdom, nor might, nor riches, that is our glory; but our interest in Jehovah only.
This, I say, is in the presence of Christ only.
Now, Christ may be said to be present with a people two ways.
(1.) In respect of the dispensation of his gospel amongst them, the profession of it, and subjection to the ordinances thereof. The gospel of Christ is a blessed gospel, -- a glorious gospel in itself, and unto them that embrace it. But yet this profession, separated from the root from which it ought to spring, is not the glory of any people; Christ is not their glory who are his shame. Empty profession is the shame of Christ in the world, and shall not be others' glory. The apostle tells us that this may consist with a litter of unclean lusts; making them in whom it is abominable to God and man, 2<550304> Timothy 3:4,5. If the bare profession of the truth would render a nation glorious, oh, how glorious were this nation! So would have been the people of old, who cried, "The temple of the Lord! the temple of the Lord!" But when men profess the truth of Christ, but in their hearts and ways maintain and manifest an enmity to the power of
550
that truth, and to all of Christ that is in reality in the world, -- this is no glory.
(2.) Christ is present with a people in and by his Spirit, -- dwelling in their hearts by his Spirit and faith, uniting them to himself. I do not distinguish this from the former, as inconsistent with it; for though the former may be without this, yet where this is there will be the former also. Profession may be without union; but union will bring forth profession. There may be a form of godliness without power; but where the power is, there will be the appearance also. Now, when Christ is thus present with a people, -- that is, [when] they are united to him by his Spirit, -- they are members of his mystical body; -- that is their glory. Be they few or many in a nation that are so, they are the glory of that nation, and nothing else: and where there is the most of them, there is the most glory; and where they are diminished, there the glory is eclipsed. Christ mystical, the head and his body, is all the glory that is in the world. If any nation be glorious and honorable above others, it is because of this presence of Christ in that nation. Christ is the glory of his saints, <230402>Isaiah 4:2, -- in him they glory, Isaiah 45:25; and the saints are Christ's glory, 2<470823> Corinthians 8:23. They are the glory of Christ, and he glories in them; as God of Job, to Satan: "Hast thou considered my servant Job?" chapter <180108>1:8. He doth, as it were, glory in him against the wickedness of the world; and Christ in them, and they in him, are all the glory of this world. So <380208>Zechariah 2:8, Christ was in the pursuit of the collection of his people from their dispersion. What seeks he after, -- what looks he for? He goes "`after the glory;" even to find out them who are God's glory in the world.
Now this is the glory of any people, upon a threefold account.
[1.] This alone makes them honorable and precious before God. So says God of them, <234301>Isaiah 43:1, "I have redeemed thee, I have called thee by thy name; thou art mine;" -- those are they of whom I spake. What then? Verse 4, "Thou art precious in my sight, thou art honorable, and I have loved thee." How doth God manifest his valuation of them? Verse 3, Why, he will give all the world, -- the greatest, mightiest, wealthiest nations, for them; verse 5, all is as nothing in comparison of them who are his portion, and the lot of his inheritance. The Lord keep this alive upon your hearts,
551
that that may be in your eyes the glory of this nation, on the account whereof it is precious to God, and honorable in his sight.
[2.] Because this presence of Christ makes men comely and excellent in themselves, with what eye soever the world may look upon them. The whole world, out of Christ, lies in evil, -- under the curse of God and defilement of sin. In all the glittering shows of their wealth and riches, in the state and magnificence of their governments, the beauty of their laws and order (as they relate to their persons), they are, in the eye of God, a filthy and an abominable thing, -- a thing that his soul loatheth. Curse and sin will make any thing to be so. But now Christ is to them, and in them, beautiful and glorious, <230402>Isaiah 4:2. Christ is so in himself, and he is so unto them, and makes them to be so. There is through him beauty, and excellency, and comeliness, -- every thing that may make them lovely and acceptable. That the world looks not on them as such, is not their fault, but the world's misery. It looked on their master -- Christ himself, the brightness of his Father's glory, who is altogether lovely, the chiefest of ten thousand -- with no other eye, <235302>Isaiah 53:2. They are so in themselves, and are so to Christ. Being exposed, indeed, to many temptations, oftentimes they are made black and sully [sullied] by them; but yet they are comely still, <220105>Song of Solomon 1:5. The ways whereby they are made black, for the most part we have expressed, verse 6; when the sun shines on them, and they are made keepers of the vineyard, it comes upon them. Prosperity and public employment oftentimes so sully them, that they are made black to the reproach of the world; but yet to Christ, who forgives and washes them, they are comely. Yea, this is all the excellency that is in the world. Sin, with honor, with wealth, with power, with wisdom, is a deformed and contemptible thing: -- it is grace only that is beautiful and glorious; it is the gracious only that are excellent in the earth, <191603>Psalm 16:3.
[3.] This alone makes any truly useful unto others; and that either for preservation or prosperity.
1st. Here lies the preservation of any nation from ruin. <236508>Isaiah 65:8,
"Thus saith the Lord, As the new wine is found in the cluster, and one saith, Destroy it not; for a blessing is in it: so will I do for my servants' sakes, that I may not destroy them all."
552
This is the blessing in the cluster, the hidden and secret blessing, for the sake whereof the whole is not destroyed. The "remnant" left by the Lord of hosts, <230109>Isaiah 1:9, -- that keeps the whole from being as Sodom or Gomorrah. If Elisha, a servant of the Lord, told the king of Israel, in his distress, that if he had not regarded the presence of Jehoshaphat, the king of Judah, he would not so much as have spoken to him; how much more will the Lord himself let a people know, in their distress, that were it not for the regard he hath to his secret ones, he would not take the least notice as to relief of them, or their concernments! Sodom could not be destroyed until Lot was delivered. The whole world owes its preservation and being to them, whom they make it their business to root out of it. They are as the foolish woman, that pulls down her own house with both her hands. It is not your councils, -- you know how they have been divided, entangled, ensnared; it is not your armies, as such, -- what have they been, to oppose against the mighty floods that have risen up in this nation? and they also have been as a reed driven to and fro with the wind (mankind is no better; John the Baptist says it of himself); -- but it is this presence of Christ in and with his, that hath been the preservation of England, in the midst of all the changes and revolutions that we have been exercised withal, <330505>Micah 5:5.
2dly. Not only preservation, but prosperity is from hence also. <330507>Micah 5:7,
"And the remnant of Jacob shall be in the midst of many people as a dew from the Lord, as the showers upon the grass, that tarrieth not for man, nor waiteth for the sons of men."
It is the remnant of Jacob of whom he speaks; that is, this people of Christ, with whom he is so present, as hath been manifested. And where are they? They are in the midst of many people, in their inside, -- in their bowels. They are woven, by their relations and employments, into the bowels of the nations; and on that account, there is neither this nor any nation about us, but shall spin out their mercies or their misery from their own bowels. Their providential fates lie in them; as is their deportment towards this remnant, such will .their issue be. But what shall this remnant do? Why, it shall be "as dew from the Lord," and "as showers on the grass." It shall be that alone which makes them fruitful, flourishing, and
553
prosperous. It may be, it will be so, provided there be good assistance, counsel, and strength, to carry on their affairs: yea, blessed be God for councils, and for armies; he hath made them useful to us. But the truth is, the blessing of this dew depends not on them; it tarrieth not for man; it waiteth not for the sons of men. It will be a blessing, let men do what they will; it depends not on their uncertain and unstable counsel, -- on their weak and feeble strength. This remnant is as the ark in the house of Obededom, as Joseph in the house of Petiphar, -- all is blessed and prospered for their sakes. It is not the glorious battlements, the painted windows, the crouching antics that support a building, but the stones that lie unseen in or upon the earth. It is often those who are despised and trampled on that bear up the weight of a whole nation. All the fresh springs of our blessings are in Zion.
It were easy to manifest, that in all our late revolutions we have turned on this hinge. According as the presence of Christ with his people, in the power of his Spirit, hath received entertainment in these nations, so hath our state and condition been. For many years before the beginning of these troubles, the land had been full of oppression; I mean, in respect to the people of God. Poverty, imprisonment, dangers, banishment, reproaches, were their portion. God was long patient. At length the height of their adversaries came to this, that they set not themselves so much against their persons or ways, as against the Spirit of Christ in and with them: that was made their reproach, that the by-word wherewith they were despised in the mouths of their adversaries, and the profane multitude. When things were come to this, that the very presence of Christ with his people was made the direct object of the hatred of men, the Lord could bear it no longer; but sware by himself that time should be given them no more. In this very house he raised up saviors and deliverers on mount Zion, to judge the mount of Edom. And how did he carry on this work? Not by might, nor by power, but by the Spirit of the Lord of hosts, as <380406>Zechariah 4:6; even by that very Spirit which had been reviled and despised. Give me leave to say, the work of judging this nation was carried on by the presence of the Spirit of Christ with his in faith and prayer. It was not by prudence of councils, or strength of armies above that of our enemies, that we prevailed; but by faith and prayer: and if any one be otherwise minded, I leave him for his resolution to the judgment of the great day, when all
554
transactions shall be called over again. The adversaries themselves, I am sure, acknowledged it, when they openly professed that there was nothing left for them to overcome, or to overcome them, but the prayers of the fanatic crew.
After some years' contending, when the Lord had begun to give us deliverance, by breaking the power of the enemy, at least in this nation, besides those bitter divisions that fell out among the people of God themselves, and the backsliding of some to the cause and principles they had opposed, this evil was also found rising again amongst us; -- slighting, blaspheming, contemning, under several pretenses, of the Spirit and presence of Christ in and with his saints. You know what ensued; -- what shakings, what revolutions, with new wars, bloodshed, and desolation, over the three nations. And give me leave to remember you, as one that had opportunity to make observations of the passages of Providence in those days, in all the three nations, in the times of our greatest hazards; -- give me leave, I say, to remember you, that the public declarations, of those employed in the affairs of this nation, in the face of the enemies, their addresses unto God among themselves, their prayers night and day, their private discourses one with another, -- were, that the preservation of the interest of Christ in and with his people was the great thing that lay in their eyes; and that if it were not so, they desired that God would stop them in their way; yea, rather cause their carcasses to fall in the high places of the field, than to prosper them in that which should be contrary thereunto: and we know what ensued. How we have used our mercies is another matter: this was the principle that prevailed with God and man.
Use 1. If you desire the glory of these nations, labor to promote the interest of Christ in these nations. I am not speaking unto you about disputable things, -- differences among the people of God themselves; nor am I interposing my advice in your civil affairs; but I speak in general about those with whom Christ is present by his Spirit, his chosen ones, against whom there is an old enmity in Satan and the world. The glory of these nations is, that there is a people in them that have Christ in the midst of them; let it be your business to take care for that glory. But how shall we do it?
555
(1.) Labor personally, every one of you, to get Christ in your own hearts. I am very far from thinking that a man may not be lawfully called to magistracy, if he be not a believer; or that, being called, he should be impeded in the execution of his trust and place because he is not so. I shall not suspend my obedience whilst I inquire after my lawful governor's conversion; but yet this I say, considering that I cannot much value any good, but what comes in by the way of promise, I confess I can have no great expectation from them whom God loves not, delights not in. If any be otherwise minded, I shall not contend with him; but for this I will contend with all the world, that it is your duty to labor to assure Christ in your own hearts, even that you may be the better fitted for the work of God in the world. It is the promise of God to Zion, that "her officers shall be peace, and her exactors righteousness," <236017>Isaiah 60:17; and then shall she call her "walls Salvation, and her gates Praise," verse 18. It will be little advantage to any, to have the work of God raised in the world, and not to have the foundation-stone laid in their hearts. If there should be in any of you an enmity unto Christ and the power of godliness, -- a hatred and contempt of the people of God, -- an evil heart of unbelief, -- an evil course of life, worldliness, oppression, vanity of mind, etc., -- would it advantage you to be intrusted with power in these nations? Would it not hasten your destruction, and increase your account? It is a noble promise that we have, <233217>Isaiah 32:17,
"And the work of righteousness shall be peace; and the effect of righteousness, quietness and assurance for ever."
It is a gospel righteousness that is spoken of; and that not of the cause as such only, but of the persons. The persons being righteous, and that with the righteousness of Christ, the effects mentioned shall follow their righteous undertakings. We have peace now, outward peace; but, alas! we have not quietness; and if any thing may be done that may give us quietness, yet, perhaps, we may not have assurance. We may be quickly shaken again; but when the righteousness of the persons and cause meet, all the rest will follow.
(2.) Set yourselves to oppose that overflowing flood of profaneness, and opposition to the power of godliness, that is spreading itself over this nation. Know you not that the nation begins to be overwhelmed by the
556
pourings out of a profane, wicked, carnal spirit, full of rage, and contempt of all the work of reformation that has been attempted amongst us? Do you not know that if the former profane principle should prove predominant in this nation, that it will quickly return to its former station and condition, and that with the price of your dearest blood? And yet, is there not already such a visible prevalency of it, that in many places the very profession of religion is become a scorn; and in others, those old forms and ways taken up with greediness, which are a badge of apostasy from all former engagements and actings? And are not these sad evidences of the Lord's departing from us? If I should lay before you a comparison between the degrees of the appearances of the glory of God in this nation, the steps whereby it came forth, and those whereby it seems almost to be departing, it would be a matter of admiration and lamentation. I pray God we lose not our ground faster than we won it. Were our hearts kept up to our good old principles on which we first engaged, it would not be so with us; but innumerable evils have laid hold upon us; and the temptations of these days have made us a woful prey. Gray hairs are here and there, and it will be no wonder if our ruin should come with more speed than did our deliverance. Oh, then, set yourselves in the gap! by all ways and means oppose the growth of an evil, profane, common, malignant spirit amongst us. But I haste.
(3.) Value, encourage, and close with them in and with whom is this presence of Christ. They are the glory of the nation; its peace, safety, and prosperity will be found wrapped up in them. I know there lie divers considerable objections against the practice of this duty. I shall name some few of them, and leave the exhortation unto your consideration: --
[1.] Who are those persons in whom is this presence of Christ?
Are they such as profess indeed religion, but neglect all rules of righteousness? -- that would be accounted godly, but care not to be honest, -- the marks of whose miscarriages are written on their foreheads? Are not these so far from being the glory, that they are the shame of any nation? I pray give me leave to endeavor the rolling away of this great stone of offense, in these few ensuing considerations: --
1st, Then, I shall willingly lay this down for a principle, that he is not religious who is not also righteous; as also, I shall not much value his
557
righteousness who is not religious. He that is righteous doth righteousness; he doth so, in the bent of his spirit, and course of his ways and walkings. If a man be froward, heady, high-minded, sensual, unjust, oppressive, worldly, self-seeking, a hater of good men, false, treacherous, let him pretend to what he will, that man's religion is in vain; he may have a form of godliness, but he hath not the power of it. This principle we shall agree upon.
2dly, There have been, in the days wherein we live, many false professors, hypocrites, that have thought gain to be godliness; by reason of whose wicked lives, ways, and walking, the name of God hath been evil spoken of. And woe to them by whom these offenses are come! -- but yet, also, woe to the world because of offenses! If these offenses turn off men from an esteem of the remnant of Christ, in whom is his presence, woe to them also! I acknowledge, these clays have abounded with offenses; but woe to them who are turned aside by them from owning the portion and inheritance of Christ!
3dly, It cannot be denied, but that many of them who do belong unto Christ have woefully miscarried in these days. "O tell it not in Gath, publish it not in Askelon!" O that our souls could mourn in secret on that account! that we could go backward, and cover the nakedness and folly of one another! But, alas! this hath been far from being our frame of spirit! We have every one spread the failings of his brother before the face of men and devils. But yet, notwithstanding these miscarriages, those that are the people of Christ are his people still; and he loves them still, whether we will or no;-and commonly, those who are least able to bear with the miscarriages of others, have most of their own.
4thly, That differences of judgments, in civil affairs or church matters, ought not presently to be made arguments of men not being righteous. Some men think that none are righteous that are not of their principles; than which principle there is nothing more unrighteous. Let men that differ from them walk never so holily, profess never so strictly, yet, if they are not of their mind, they are not righteous! If men are offended on such accounts, it is because they will be so.
5thly, This hath ever been the way of the men of the world; that when any have been unblamable and zealous upon the account of religion, they will
558
attempt their reputation, though without any ground or color, upon the account of righteousness. So suffered the Christians of old; and so the Puritans of former days; -- unjustly and falsely, as God will judge and declare. The world, then, in this matter, is not to be believed; the common reports of it are from the devil, the accuser of the brethren, who accuses them in the same manner before God night and day. These are but pretenses, whereby men, ignorant of the mystery of the gospel and the power of grace, harden themselves to their ruin.
6thly, This remnant of Christ, with whom his presence is, who are the glory of a nation, is to be found only amongst the professors of a nation. For, although of those who are professors there may be many bad, yet of those that are not professors there is not one good. Where there is faith there will be a profession. If I should not know well where to find them, I am sure I know where I cannot find them. I cannot find them in the ways of the world, and conformity to it; in darkness, ignorance, neglect of duty, and utter unacquaintedness with gospel truths, -- the gifts and graces of the Spirit. There I cannot find them. I shall not say of them, "Behold the Lord's anointed!" let their outward, worldly appearance be what it will. Now, by the help of these considerations, those who have in themselves principles of life and light in Christ, will, or may be (setting aside their temptations), enabled to discover this generation of the Lord's delight; and for others, I cannot take down the enmity that God hath set up. So then, notwithstanding this objection, I shall certainly esteem this remnant of Christ to lie among those who, having received gospel light and gospel gifts, evidently do make also profession of gospel grace, union and communion with Christ, separation from the world and the ways of it, in a conversation acceptable unto God in Christ. And to this portion shall I say, as Ruth to Naomi, let what will be glorious or uppermost in the world, "Whither thou goest, I will go; and where thou lodgest, I will lodge: thy people shall be my people, and thy God my God. The Lord do so to me, and more also, if ought but death part thee and me." With them let my portion be, and the portion of my family, whatever their lot and condition in this world should be; and the Lord say, Amen.
[2.] But it will be said, secondly, We are still at a loss; for what woful divisions are there amongst this generation of professors! Some are for one way, and some for another; some say one sort are the people of God, some
559
another; some say the Prelatists are so, some the Presbyterians; some the Independents, some the Anabaptists; some the Fifth-monarchy-men, some others; -- and on whom should the valuation pleaded for be cast?
To this I answer, --
1st. Some do say so, and plead thus, it cannot be denied; but the truth is, the greater is their weakness and folly. It is impossible men acquainted with the Spirit of Christ and the gospel should say so, unless they were under the power of one temptation or other. But it is no party, but the party of Christ in the world, and against the world -- the seed of the woman against the seed of the serpent -- that I am pleading for. That men, as to their interest in Christ, should be. judged from such denominations as, though they make a great noise in the world, yet, indeed, signify very little things in themselves, is most unrighteous and unequal; nor will men find peace in such rash and precipitate judgments.
2dly. There may be many divisions amongst the people of God, and yet none of them be divided from Christ, the head, The branches of a tree may be entangled by strong winds, and stricken against one another, and yet none of them be broken off from the tree itself; and when the storm is over, every one possesses its own place in quietness, beauty, and fruitfulness. Whilst the strong winds of temptations are upon the followers of Christ, they may be tossed and entangled; but not being broken off from the root, when he shall say to the winds, "Peace, be still," they will flourish again in peace and beauty.
3dly. Let not Satan cheat you of your duty by this trivial objection. If he can keep you from duty whilst he can make divisions, he hath you sure enough. They of whom I speak, be they under what reproach or obloquies soever, they are all true men, all the children of one Father, though they are unhappily fallen out by the way.
Use 2. Of encouragement to those that have the presence of Christ with them in the manner declared; -- they shall be safe. In vain it is for all the world to attempt their security; either they shall not prevail, or they shall mischief themselves by their own prevalency, <330508>Micah 5:8. As they shall be a dew where they are appointed for a blessing; so, as a lion where they are oppressed. Destruction will come forth on their account, and that
560
terribly, like the destruction of a lion; speedily in passing through it shall be done. And whence is it that this feeble generation shall be as a lion? It is from the presence of Christ among them, who is "the lion of the tribe of Judah;" and, to honor them, he assigns that to them which is his own proper work. Let men take heed how they provoke this lion. For the present, <014909>Genesis 49:9, he is "gone up from the prey: he stoopeth down, he coucheth as a lion, and as an old lion; who shall rouse him up?' He hath taken his prey in these nations, in the destruction of many of his enemies; he seemeth now to take his rest, to couch down, his indignation being overpast; -- but who shall rouse him up? Why! what if he be provoked? what if he be stirred up? Why, he will not lie down, "until he eat of the prey, and drink the blood of the slain," <042324>Numbers 23:24. There is no delivery from him. No; but what if there be a strong combination of many against him; will he not cease and give over? <233104>Isaiah 31:4. Be they who they will, the shepherds of the people; be they never so many, -- a multitude of them; let them lift up their voice and rage never so much, -- all is one; he will perform his work and accomplish it, until you have him in the condition mentioned, <236301>Isaiah 63:1-6. Blessed are the people that are under his care and conduct; yea, blessed are the people whose God is the Lord!
561
SERMON 13.
HOW WE MAY BRING OUR HEARTS TO BEAR REPROOFS.
PREFATORY NOTE
TO THE THREE FOLLOWING DISCOURSES.
IN the year 1672, the government of Charles II. began to abate its severity against Dissent. Penal laws against the Nonconformists and Popish recusants were suspended. They were allowed to meet for public worship, on the condition of taking out from government a license to this effect. A large body of Nonconformists availed themselves of the license. Numerous congregations were formed; and, to illustrate the harmony between Presbyterians and Independents on the leading doctrines of the Christian system, a weekly lectureship was established, in which four Presbyterian and two Independent ministers officiated in rotation. The first lectures were Dr. Bates, Dr. Manton, Dr. Owen, Mr. Baxter, Mr. Collins, and Mr. Jenkyn. The lectures were delivered in Pinner's Hall, an ancient and curious building in Old Broad Street. This lectureship was supported by considerable sums, which were bequeathed for the purpose. A division among the lecturers took place in 1694, occasioned by disputes in regard to the soundness of some opinions of Dr. Crisp, whose works had been reprinted in 1690. The one party held these opinions to be Antinomian; the other party, who were called Neonomians, vehemently resented a work by Dr. Williams, in refutation of Crisp's views. In the end, Dr. Bates, Mr. Howe, Mr. Alsop, and Dr. Williams withdrew, and established a separate lecture at Salter's Hall.
These lectures at Pinner's Hall were only the revival of a similar course of public instruction which had been instituted several years previously, and dropped at the Restoration. Neal, in his History of the Puritans, gives the
562
following account of its origin: -- "Most of the citizens of London having some relative or friend in the army of the Earl of Essex, so many bills were sent up to the pulpit every Lord's day for their preservation, that the ministers had not time to notice them in prayer, or even to read them. It was therefore agreed to set apart an hour at seven o'clock every morning, half of it to be spent in prayer for the welfare of the public, as well as particular cases, and the other in exhortations to the people. Mr. Case began it in his church in Milk Street, from whence it was removed to the other distant churches in rotation, -- a month at each. A number of the most eminent ministers conducted this service in town, and it was attended by great crowds of people. After the heat of the war was over, it became what was called a Casuistical Lecture, and continued till the Restoration," According to Palmer's Nonconformists' Memorial, most of the lectures were delivered at Cripplegate Church, and some at St. Giles', whilst the lectures in the series against Popery were delivered at Southwark.
The lectures were published in successive volumes, and are very valuable. The first volume was edited by Case, who had been chiefly instrumental in the erection of the lectureship, -- it is entitled, "The Morning Exercise Methodized; or, certain chief heads and points of the Christian religion opened and improved, in divers sermons," etc. The volume bears date 1660. Other four volumes successively appeared in 1661,1674,1683, and 1690. To each of the volumes there was a preface by Samuel Annesley, LL.D., who had also given one of the lectures in each course. In 1675, there was published, under the editorial superintendence of the Revelation Nathaniel Vincent, A.M., "The Morning Exercise against Popery; or, the principal errors of the Church of Rome detected and confuted, in a morning lecture preached lately at Southwark."
It is not so generally known, that, besides the works enumerated above, there were volumes of the same character published at still earlier dates. The titles of them may be given: -- "The Morning Exercise at Giles-inthe-Fields, May 1655, printed for Richard Gibbs, in Chancery Lane, near Sergeants' Inn;" and "The Word of Faith, at Martin's-in-the-Fields, February 1655, printed for Fran. Tyton, at the Three Daggers, in Fleet Street."
563
Dr. Owen contributed three sermons to these" Morning Exercises;" -- one entitled, "How we may Bring our Hearts to Bear Reproofs," published in the Sup-Chamber of Imenecy" The Morning. Exercise" at Cripplegate, 1674; a second, "The which seems to have escaped the notice of Mr. Orme, and is not included in Russell's edition of Owen's works, -- entitled, "The Testimony of the Church is not the Only, nor the Chief Reason of our Believing the Scripture to be the Word of God," and published in "The Morning Exercise against Popery; 1675. -- ED.
564
SERMON 13.
HOW WE MAY BRING OUR HEARTS TO BEAR REPROOFS.
Let the righteous smite me, it shall be a kindness; and let him reprove me, it shall be an excellent oil, which shall not break my head: for yet my prayer also shall be in their calamities." -- <19E105>Psalm 141:5.
IT is generally agreed by expositors that this psalm, as that foregoing, with two of those that follow, was composed by David in the time of his banishment, or flight, from the court of Saul. The state wherein he describeth himself to have been, the matter of his pleas and prayers contained in them, with sundry express circumstances regarding that season, and his condition therein, do manifest that to have been the time of their composure.
That the psalmist was now in some distress, whereof he was deeply sensible, is evident from that vehemency of his spirit which he expresseth in the reiteration of his request or supplication, verse 1; and by his desire that his prayer might come before the Lord as incense; and the lifting up of his hands as the evening sacrifice, verse 2. The Jewish expositors guess, not improbably, that in that allusion he had regard unto his present exclusion from the holy services of the tabernacle; which in other places he deeply complains of.
For the matter of his prayer, in this beginning of the psalm (for I shall not look beyond the text), it respecteth himself, and his deportment under his present condition; which he desireth may be harmless and holy, -- becoming himself, and useful unto others. And whereas he was two ways liable to miscarry, -- first, By too high an exasperation of spirit against his oppressors and persecutors; and, secondly, By a fraudulent and pusillanimous compliance with them in their wicked courses; which are the two extremes that men are apt sinfully to run into in such conditions, --
565
he prays earnestly to be delivered from them both. The first he hath respect unto, verse 3, "Set a watch, O Lord, before my mouth; keep the door of my lips;" -- namely, that he might not, under those great provocations which were given him, break forth into an unseemly intemperance of speech against his unjust oppressors; which sometimes fierce and unreasonable cruelties will wrest from very sedate and moderate spirits. But it was the desire of this holy psalmist, as, in like cases, it should be ours, that his heart might be always preserved in such a frame, under the conduct of the Spirit of God, as not to be surprised into an expression of distempered passion in any of his words or sayings. The other he regards in his earnest supplication to be delivered from it, verse 4, "Incline not my heart to any evil thing, to practice wicked works with men that work iniquity; and let me not eat of their dainties." There are two parts of his request unto the purpose intended. First, That, by the power of God's grace influencing his mind and soul, his heart might not be inclined unto any communion or society with his wicked adversaries in their wickedness. Secondly, That he might be preserved from a liking of, or a longing after, those things which are the baits and allurements whereby men are apt to be drawn into societies and conspiracies with the workers of iniquity: "And let me not eat of their dainties." See <200110>Proverbs 1:10-14. For he here describeth the condition of men prospering for a season in a course of wickedness; -- they first jointly give up themselves unto the practice of iniquity, and then together solace themselves in those satisfactions of their lusts which their power and interest in the world do furnish them withal. These are the "dainties" of which an impotent longing and desire do betray the minds of unstable persons unto a compliance with ways of sin and folly; for I look on these "dainties" to comprise whatever "the lust of the eyes, the lust of the flesh," or "the pride of life," can afford. All these David prays to be delivered from any inclination unto, especially when they are made the allurements of a course of sin. In the enjoyment of these dainties, it is the common practice of wicked men to soothe up, approve of, and mutually encourage one another in the way and course wherein they are engaged. And this completes that goodly felicity which in this world so many aspire unto, and whereof alone they are capable. The whole of it is but a society in perishing sensual enjoyments, without control, and with mutual applauses from one another.
566
This the psalmist had a special regard unto; who, casting his eye towards another communion and society, which he longed after, verse 5, that, in the first place, presents itself unto him, which is most opposite unto those mutual applauses and rejoicings in one another which are the salt and cement of all evil societies, -- namely, rebukes and reproofs for the least miscarriages that shall be observed. Now, whereas the dainties, which some enjoy in a course of prosperous wickedness, are that alone which seems to have any thing in it amongst them that is desirable; and, on the other side, rebukes and reproofs are those alone which seem to have any sharpness, or matter of uneasiness and dislike, in the society of the godly; David balanceth that which seemeth to be sharpest in the one society against that which seems to be sweetest in the other, and, without respect unto other advantages, prefers the one above the other. Hence some read the beginning of the words, "Let the righteous rather smite me," with respect unto this comparison and balance.
"Let the righteous smite me, it shall be a kindness; and let him reprove me, it shall be an excellent oil, which shall not break my head: for yet my prayer also shall be in their calamities." The view of our translation will evidence the words to be elliptical in the original, by the various supplements which we make to fill up the sense of them, and render them coherent; and this hath put some difficulty on the interpretation of the text, and caused some variety of apprehensions in sober and learned expositors.
It is not unto my present purpose to engage into a discussion of all the difficulties of the text, seeing I design to found no other doctrine thereon, than what all will acknowledge to be contained in the words and their coherence. I shall only, therefore, briefly open them with respect unto our present purpose, and its concernment in them.
ds,j, qyDixæ ynmel]h,y, qyDixæ -- "the righteous," is any one opposed to the workers of iniquity, verse 4, -- any righteous person whatever, -- any one who is of the society and communion of the righteous ones: for all the world falls under this distribution, as it will one day appear. "Let him smite me:" the word µlhæ ; is seldom used in the Scripture but to signify "a severe stroke," which shakes the subject smitten, and causeth it to tremble. See <202335>Proverbs 23:35; 1<091416> Samuel 14:16; <197406>Psalm 74:6. And it is used for
567
"the stroke of the hammer on the anvil," in fashioning of the iron, <234107>Isaiah 41:7. Wherefore the word dsj, , following may be taken adverbially, as a lenitive of that severity which this word importeth: "Let him smite me;" but "leniter, benigne, misericorditer," -- "gently, kindly, friendly, mercifully." And so some translations read the words, "Let the righteous smite me friendly," or kindly.
But there is no need to wrest the word to such an unusual sense; for the psalmist intends to show, that so he may be delivered from the society of ungodly men, and enjoy the communion of the righteous, he would not deprecate the greatest severities which, according to rule, might be exercised in rebuking or reproving him. And this he doth with so full a satisfaction of mind, -- with such a high valuation of the advantage he should have thereby, -- that he says not, he would bear it patiently and quietly, but dsj, ,; it will be unto me "a benignity, a mercy, a kindness," -- as the word imports. And as it seems that some reproofs, at least, -- some regular dealings of righteous persons with us, -- may come as a stroke that makes us shake and tremble; so it is a good advance in spiritual wisdom, to find out kindness and mercy in those that are so grievous unto our natural spirits, -- unto flesh and blood.
ynijeykiwOyw], "And let him reprove me." This manifests what he intends by smiting, in the foregoing words. It is reproofs that he intends; and these he calls smiting, in opposition unto the flattering compliance of wicked men with one another in the enjoyment of their dainties, and with respect unto that smart unto the mind and affections wherewith some of them are sometimes accompanied. But this word, directly expressing that subjectmatter whereof I intend to treat, must be again spoken unto.
yviaær yniy;Alaæ varo ^m,v,. These words have a double interpretation; for they may be either deprecatory of an evil implied, or declaratory of the psalmist's sense of the good he desired. Kimchi on the place observes, that his father Joseph divided the words of the text, and began here a new sense, wherein the psalmist returns unto the close of the fourth verse, "Let me not eat of their dainties," and, "Let not their precious oil" -- that is, their flatteries and soothings in sin" break my head;' but let the reproofs of the righteous preserve me. And this sense is followed by the Vulgar Latin, "Oleum autem peccatorum non impingat caput meum;" but the other
568
construction and sense of the words is more natural. vaOr ^mv, ,, "Oleum capitis,' the "oil of the head," we render, an "excellent oil;" and countenance may be given unto that interpretation from <023023>Exodus 30:23, where varO µymce ;B], "spices of the head," is well rendered, "principal spices." But I rather think that varO l[æ ^mv, ,, "oil poured on the head" -- which was the manner of all solemn unctions -- is intended. This being a great privilege, and the token of the communication of great mercy, the psalmist compares the rebukes of the righteous thereunto; and therefore he adds, yviaOr yniy;Alaæ, "it shall not break my head." Considering reproofs in their own nature, he calls them "smitings;" -- some of them being very sharp, as it is needful they should be where we are obliged to rebuke apj otom> wv, "in a piercing and cutting manner," 2<471310> Corinthians 13:10; Titus 1:13. But with respect unto their use, benefit, and advantage, they are like unto that anointing oil which, being poured on the head, was both gentle and pleasant, and a pledge of the communication of spiritual privileges, whence no inconveniences would ensue.
The last clause of the words belonging not unto our present design, I shall not insist on their explication.
Some few things must be farther premised unto our principal intention concerning the nature of those reproofs, which are proposed as a matter of such advantage in the text. And, --
1. The word jkyæ ;, here used, signifieth, "to argue, to dispute, to contend in judgment," as well as "to reprove, rebuke, or reprehend." Its first signification is "to argue," or "to plead a cause with arguments." Hence it is used as a common term between God and man, denoting the reasons, real, or pretended only, on the one side and the other. So God himself speaks unto his people, hj;k]W;niz] an;Awkl], <230118>Isaiah 1:18, "Go to, now, and let us plead," reason or argue, "together;" and Job calls his pleas or arguments in prayer unto God, twjO kw; tO , chapter <182304>23:4, "I would fill my mouth with arguments." Wherefore, that only hath the true nature of a reproof, which is accompanied with reasons and arguments for the evincing of what it tends unto. Rash, groundless, wrathful, precipitate censures and rebukes, are evil in themselves, and, in our present case, of no consideration. Nor, indeed, ought any one to engage in the management of
569
reproofs, who is not furnished with rule and argument to evince their necessity, and render them effectual. Sometimes things may be so circumstanced, as that a reproof shall so carry its own reason and efficacious conviction along with it, that there will be no need of arguing or pleas to make it useful. So the look of our blessed Savior on Peter, under the circumstances of his case, was a sufficient reproof, though he spake not one word in its confirmation. But ordinarily, cogent reasons are the best conveyances of reproofs to the minds of men, be they of what sort they will.
2. Reproofs do always respect a fault, an evil, a miscarriage, or a sin, in them that are reproved. There may be mutual admonitions and exhortations among Christians, with respect unto sundry things in the course of their faith and obedience, without a regard unto any evil or miscarriage. The general nature of a reproof is an admonition or exhortation; but it hath its special nature from its regard unto a fault in course, or particular fact. And hence the word signifies also "to chastise;" wherein is a correction for, and the means of a recovery from, a miscarriage, 2<100714> Samuel 7:14, "I will reprove him with the rod of men;" that is, chastise him. This, therefore, is that reproof which we intend, -- a warning, admonition, or exhortation, given unto any, whereby they are rebuked for, and with respect unto, some moral evil or sin in their course, way, practice, or any particular miscarriage, such as may render them obnoxious unto divine displeasure or chastisement; for it is essential unto a regular reproof, that, in him who gives it, it may be accompanied with, or do proceed from, an apprehension that the person reproved is, by the matter of the reproof, rendered obnoxious unto the displeasure of God.
3. It may also be considered, that reproving is not left arbitrarily unto the wills of men. Whatever seems to be so, it loseth its nature if it be not a duty in him who reproves, and will come short of its efficacy No wise man will reprove, but when it is his duty so to do, unless he design the just reproach of a busy-body for his reward. The command is general, with respect unto brother and neighbor, <031917>Leviticus 19:17,
"Thou shalt not hate thy brother in thine heart: thou shalt in any wise rebuke thy neighbor, and not suffer sin upon him."
570
But as to the particular discharge of this work as a duty, there must be either an especial office or an especial relation, or a concurrence of circumstances for its warranty. God hath, in his wisdom and care, given rules and bounds unto our engagement unto duties; without a regulation whereby we shall wander in them with endless dissatisfactions unto ourselves, and unnecessary provocations unto others. But the duty of reproving, with the love, wisdom, tenderness, and compassion required in the discharge of it, -- its motives, ends, and circumstances, -- its proper rules and limitations, -- fall not under my present consideration; but these things in general were necessary to be premised unto what do so.
That which the text instructs us in may be comprised in this general observation: --
Observation. Reproofs, though accompanied with some sharpness, if rightly received and duly improved, are a mercy and advantage incomparably above all the satisfactions which a joint consent with others in sin and pleasures can afford.
The latter part of the proposition I have mentioned only to express the balance that is proposed by the psalmist between the best and most desirable advantages of wicked society on the one hand, and the sharpest or most displeasing severities that accompany the communion of the righteous or godly. But I shall not at all handle the comparison, as designing only some directions how men should behave themselves under reproofs, that they may be a kindness, and an excellent oil unto them; or how they may by them obtain spiritual benefit and advantage unto their own souls. And this, however at present the matter may be managed, is of itself of great importance. For as, in the state of weakness and imperfection, of mistakes and miscarriages, wherein we are, there is no outward help or aid of more use and advantage unto us than seasonable reproofs; so in the right receiving and improving of them, as high a trial of the spirits of men, as to their interest in wisdom and folly, doth consist, as in any thing that doth befall them, or wherewith they may be exercised. For as scorners of reproofs, those that hear them unwillingly, that bear them haughtily and impatiently, with designs of revenge or disdainful retortions, have the characters of pride and folly indelibly fixed on them by the Holy Ghost; so their due admission and improvement is in the same
571
infallible truth represented as an evident pledge of wisdom, and an effectual means of its increase. This is so much and so frequently insisted on in that great treasure of all wisdom, spiritual, natural, and political, -- namely, the Book of Proverbs, that it is altogether needless to call over any particular testimonies unto that purpose.
Three things we are to inquire into, in compliance with our present design: --
I. How reproofs may be duly received.
II. The reasons why they ought so to be.
III. How they may be duly improved. f186
I. That we may receive reproofs in a due manner, three things are to be
considered: --
1. The general qualification of the reprover;
2. The nature of the reproof; and,
3. The matter of it.
1. The Psalmist here desires that his reprover may be a righteous man: "Let the righteous smite me," -- "Let him reprove me." To give and take reproofs, is a dictate of the law of nature, whereby every man is obliged to seek the good of others, and to promote it according to his ability and opportunity. The former is directed by that love which is due unto others; the latter, by that which is due unto ourselves: which two are the great rules, and give measure to the duties of all societies, whether civil or spiritual. Wherefore, it doth not evacuate a reproof, or discharge him who is reproved from the duty of attending unto it, that he by whom it is managed is not righteous, yea, is openly wicked; for the duty itself being an effect of the law of nature, it is the same, for the substance of it, by whomsoever it is performed. Yea, ofttimes such moral, or rather immoral, qualifications as render not only the reprover less considerable, but also the reproof itself, until thoroughly weighed and examined, obnoxious unto prejudicate conceptions, do occasion a greater and more signal exercise of grace and wisdom in him that is reproved than would have been stirred up had all things concurred unto the exact regularity of the reproof. However,
572
it is desirable, on many accounts, that he who reproves us be himself a righteous person, and be of us esteemed so to be. For, as such a one alone will or can have a due sense of the evil reproved, with a right principle and end in the discharge of his own duty; so the minds of them that are reproved are, by their sense of his integrity, excluded from those insinuations of evasions, which prejudices and suggestions of just causes of reflections on their reprover will offer unto them. Especially, without the exercise of singular wisdom and humility, will all the advantages of a just reproof be lost, where the allowed practice of greater sins and evils than that reproved is daily chargeable on the reprover. Hence is that reflection of our Savior on the useless, hypocritical diligence of men in pulling the mote out of their brother's eyes whilst they have beams in their own, <400703>Matthew 7:3-5. The rule in this case is: -- If the reprover be a righteous person, consider the reprover first, and then the reproof; if he be otherwise, consider the reproof, and the reprover not at all.
2. The nature of a reproof is also to be considered. And this is threefold: for every reproof is either,
(1.) Authoritative; or
(2.) Fraternal; or
(3.) Merely friendly and occasional.
(1.) Authoritative reproofs are either,
[1.] Ministerial; or
[2.] Parental; or
[3.] Despotical.
[1.] There is an especial authority accompanying ministerial reproofs, which we ought especially to consider and improve. Now, I understand not hereby those doctrinal reproofs when, in the dispensation of that word of grace and truth which is "profitable for correction and reproof," 2<550316> Timothy 3:16, they speak, and exhort, and "rebuke" the sins of men "with all authority," <560215>Titus 2:15; but the occasional application of the word unto individual persons, upon their unanswerableness in any thing unto the truth wherein they have been instructed. For every right reproof is but
573
the orderly application of a rule of truth unto any person under his miscarriage, for his healing and recovery. Where, therefore, a minister of the gospel, in the preaching of the word, doth declare and teach the rule of holy obedience with ministerial authority, if any of the flock committed to his charge shall appear in any thing to walk contrary thereunto, or to have transgressed it in any offensive instance, as it is his duty, the discharge whereof will be required of him at the great day, particularly to apply the truth unto them in the way of private, personal reproof; so he is still therein accompanied with his ministerial authority: which makes his reproof to be of a peculiar nature, and as such to be accounted for. For as he is thus commanded, as a minister, to "exhort, rebuke, admonish," and "reprove" every one of his charge, as occasion shall require; so, in doing of it, he doth discharge and exercise his ministerial office and power. And he that is wise will forego no considerations that may give efficacy unto a just and due reproof; especially not such a one as, if it be neglected, will not only be an aggravation of the evil for which he is reproved, but will also accumulate his guilt with a contempt of the authority of Jesus Christ. Wherefore the rule here is, -- The more clear and evident the representation of the authority of Christ is in the reproof, the more diligent ought we to be in our attendance unto it and compliance with it. He is the great reprover of his church, <660319>Revelation 3:19. All the use, power, authority, and efficacy of ecclesiastical reproofs flow originally and are derived from him. In ministerial reproofs, there is the most express and immediate application of his authority made unto the minds of men; which, if it be carelessly slighted or proudly despised, or evacuated by perverse cavillings, as is the manner of some in such cases, it is an open evidence of a heart that never yet sincerely took upon it this law and yoke.
These things are spoken of the personal reproofs that are given by ministers, principally unto those of their respective flocks, as occasion doth require; wherein I shall pray that our Lord Jesus Christ, the great Shepherd of the sheep, would yet make us all more faithful and diligent, as the season wherein we live doth abundantly require it. But, moreover, church censures, in admonition and excommunication, have the nature and ends of ministerial reproofs. But the handling of their nature and use, with the duties of those persons who justly fall under them, and the benefit
574
which they may reap thereby, is too long and large a subject to be here diverted unto.
[2.] Authoritative reproof is parental. Reproof is, indeed, one of the greatest and most principal duties of parents towards children, and without which all others, for the most part, do but pamper them unto slaughter and ruin. Neglect hereof is that which hath filled us with so many Hophnis, Phinehases, and Absaloms, -- whose outrageous wickednesses are directly charged on the sinful lenity and neglect, in this matter, even of godly parents. And, indeed, whereas some parents are openly vicious and debauched, even in the sight of their children, in a sensual neglect and contempt of the light of nature, whereby they lose all their authority in reproving, as well as all care about it; -- and whereas the most have so little regard unto sin as sin, whilst things are tolerably well in outward concerns, that they neglect the reproof of it as such; and many, through a foolish, contemptible prevalency of fond affection, will take no notice of the sinful follies, extravagances, and miscarriages of their children, until all things grow desperate with them; but soothe up and applaud them in such effects of pride, vanity, and wantonness, as ought to be most severely reproved in them; -- the woful and dreadful degeneracy of the age wherein we live owes itself much unto the horrible neglect of parents in this duty. That parental reproof is a duty taught by the law of nature, confirmed in the Scripture, enjoined under severe threatenings and penalties, exemplified in instances of blessings and vengeance on its performance or neglect, rendered indispensably necessary by that depravation of our natures which works in children from the womb, and grows up in strength and efficacy together with them, -- I should not need to prove, if it lay directly before me, it being a matter of universal acknowledgment. I shall only say, that whereas there is, on many accounts, an immediate impress of divine authority on parental reproofs, that which children ought to consider and know for themselves is, that a continuance in the neglect or contempt of them is a token that seldom fails of approaching temporal and eternal destruction, <203017>Proverbs 30:17.
[3.] Authoritative reproof is despotical; namely, that of governors, rulers, and masters of families. This also partakes of the nature of those foregoing, and being a duty founded in the law of nature, as well as enforced by positive divine commands, casts a peculiar obligation to obedience on them
575
that are so reproved. And where servants regard not sober and Christian reproofs, as the ordinance of God for their good, they lose the advantages of their condition, and may be looked upon as unsanctified sufferers in a state of bondage; which hath an especial character of the first curse upon it.
(2.) Reproof is fraternal, or such as is mutual between the members of the same church, by virtue of that especial relation wherein they stand, and the obligation thence arising unto mutual watchfulness over each other, with admonitions, exhortations, and reproofs. As this is peculiarly appointed by our Savior, <401815>Matthew 18:15, in confirmation of the ordinance in the church of the Jews to that purpose, <031917>Leviticus 19:17, and confirmed by many precepts and directions in the New Testament, <451514>Romans 15:14; 1<520514> Thessalonians 5:14; <580312>Hebrews 3:12,13, <581215>12:15,16; so the neglect of it is that which hath lost us not only the benefit, but also the very nature of church-societies. Wherefore, our improvement of rebukes in this kind, depends much on a due consideration of that duty and love from whence they do proceed: for this we are, by the royal law of charity, obliged unto the belief of, where there is not open evidence unto the contrary. And whereas, it may be, those things for which we may be thus reproved are not of the greatest importance in themselves, who that is wise will, by the neglect of the reproof itself, contract the open guilt of contemning the wisdom, love, and care of Christ in the institution of this ordinance?
(3.) Lastly, Reproofs are friendly or occasional, such as may be administered and managed by any persons, as reasons and opportunities require, from the common principle of universal love unto mankind, especially towards them that are of the household of faith. These also, having in them the entire nature of reproofs, will fall under all the ensuing directions, which have a general respect thereunto.
If, then, we would duly make use of, and improve unto our advantage, the reproofs that may be given us, we are seriously to consider the nature of them, with respect unto those by whom they are managed; for all the things we have mentioned are suited to influence our minds unto a regard of them, and compliance with them.
3. The matter of a reproof is duly to be weighed by him who designs any benefit thereby. And the first consideration of it is, whether it be true or
576
false. I shall not carry them unto a more minute distribution of the substance and circumstances of the matter intended, of the whole or part of it; but do suppose, that, from some principal consideration of it, every reproof, as to its matter, may be denominated and esteemed true or false. And here our own consciences, with due application unto the rule, are the proper judge and umpire. Conscience, if any way enlightened from the word, will give an impartial sentence concerning the guilt or innocence of the person, with respect unto the matter of a reproof. And there can be no more infallible evidence of a miscarriage in such a condition, than when pride, or passion, or prejudice, or any corrupt affection, can either outbrave or stifle that compliance with a just reproof which conscience will assuredly tender, <450214>Romans 2:14,15.
(1.) If a reproof, as to the matter of it, be false or unjust, and so judged in an unbiassed conscience, it may be considered in matter of right and of fact. In the first case, the matter may be true, and yet the reproof formally false and evil; in the latter, the matter may be false, and yet the reproof an acceptable duty.
[1.] A reproof is false in matter of right, or formally, when we are reproved for that as evil which is indeed our duty to perform. So David was fiercely reproved by his brother Eliab for coming unto the battle against the Philistines, ascribing it to his pride, and the naughtiness of his heart. Whereunto he only replied, "What have I done? Is there not a cause?" 1<091728> Samuel 17:28,29. And Peter rebuked our Lord Jesus Christ himself for declaring the doctrine of the cross, <410832>Mark 8:32. And so we may be reproved for the principal duties that God requireth of us. And if men were as free in reproving as they are in reproaching, we should not escape from daily rebukes for whatever we do in the worship of God. Now, though such reproofs generally may be looked on as temptations, and so to be immediately rejected, as they were in the cases instanced in; yet may they sometimes, where they proceed from love, and are managed with moderation, be considered as necessary cautions to look heedfully unto the grounds and reasons we proceed upon in the duties opposed, at which others do take offense.
577
[2.] If the reproof be false in matter of fact, wherein that is charged on us, and reproved in us, whereof we are no ways guilty, three things are to be considered, that it may not be unuseful unto us: --
1st. The circumstances of the reprover; as, first, Whether he do proceed on some probable mistake; or, secondly, Credulity and easiness in taking up reports; or, thirdly, On evil, groundless surmises of his own; or, fourthly, From a real godly jealousy, which hath been imposed on, as easily it will be, by some appearances of truth. Without a due consideration of these things, we shall never know how to carry it aright, towards them by whom we are reproved for that whereof we are not guilty.
2dly. Consider aright the difference between a reproof and a reproach; for they may be both false alike, and that whereof we are reproved have no more truth in it than that wherewith we are reproached. Yea, we may be honestly reproved for that which is false, and wickedly reproached with that which is true. So Augustine calls the language of the maid unto her mother about drinking wine, "durum convicium," though the matter of it were true enough. But a reproach is the acting of a mind designing of, and rejoicing in, evil. Unto a reproof it is essential that it spring from love. "Whom I love I rebuke," is the absolute rule of these things. Let a man rebuke another, though for that which indeed is false, if it be in love, it is a reproof; but let him rebuke another, though for that which is true, if it be from a mind delighting in evil, it is a reproach; and if it be false, it is, moreover, a calumny.
3dly. Where a man, in such cases, is fully justified by the testimony of his own conscience, bearing witness unto his integrity and innocency; yet may he greatly miscarry under the occasion, if he attend not diligently unto his own spirit; which most men judge to be set at the utmost liberty under such injurious provocations, as they esteem them. Wherefore, to keep our minds unto sedate, Christian moderation in such cases, and that we may not lose the advantage of what is befallen us, we ought immediately to apply them unto such other duties as the present occasion doth require; as, --
First. To search our own hearts and ways, whether we have not indeed upon us the guilt of some greater evils than that which is falsely charged on us, or for which we are reproved on mistake. And if it appear so, upon
578
examination, we shall quickly see what little reason we have to tumultuate, and rise up with indignation against the charge we suffer under. And may we not thence see much of the wisdom and goodness of God, who suffereth us to be exercised with what we can bear off with the impenetrable shield of a good conscience, whilst he graciously hides and covers those greater evils of our hearts, with respect whereunto we cannot but condemn ourselves?
Secondly. To consider that it is not of ourselves that we are not guilty of the evil suspected and charged. No man of sobriety can, on any mistake, reprove us for any thing, be it never so false, but that it is merely of sovereign grace that we have not indeed contracted the guilt of it; and humble thankfulness unto God on this occasion, for his real preserving grace, will abate the edge and take off the fierceness of our indignation against men for their supposed injurious dealings with us.
Thirdly. Such reproofs, if there be not open malice and continued wickedness manifest in them, are to be looked on as gracious providential warnings, to take heed lest at any time we should be truly overtaken with that which at present we are falsely charged withal. We little know the dangers that continually attend us, the temptations wherewith we may be surprised at unawares, nor how near on their account we may be unto any sin or evil which we judge ourselves most remote from, and least obnoxious unto. Neither, on the other hand, can we readily understand the ways and means whereby the holy, wise God issueth forth those hidden provisions of preventing grace which are continually administered for our preservation; and no wise man, who understands any thing of the deceitfulness of his own heart, with the numberless numbers of invisible occasions of sin wherewith he is encompassed continually, but will readily embrace such reproofs, as providential warnings unto watchfulness in those things whereof before he was not aware.
Fourthly. When the mind, by these considerations, is rendered sedate, and weighed unto Christian moderation, then ought a man, in such cases, patiently and peaceably to undertake the defense of his innocency, and his own vindication. And herein, also, there is need of much wisdom and circumspection; it being a matter of no small difficulty for a man duly to manage self and innocency, both which are apt to influence us unto some
579
more than ordinary vehemency of spirit. But the directions which might, and indeed ought to be given under all these particular heads, could by no means be confined unto the limits fixed to this discourse.
(2.) If the matter of the reproof be true in fact, then it is duly to be considered, whether the offense for which any one is reproved be private or public, attended with scandal.
[1.] If it be private, then it is to be weighed, whether it was known unto, and observed in and by, the person himself reproved or no, before he was reproved. If it were not so known (as we may justly be reproved for many things which, through ignorance or inadvertency, or compliance with the customs of the world, we may have taken no notice of), and if the reproof bring along light and conviction with it, the first especial improvement of such a peculiar reproof is thankfulness to God for it, as a means of deliverance from any way, or work, or path, that was unacceptable in his sight. And hence a great prospect may be taken of the following deportment of the mind under other reproofs. For, a readiness to take in light and conviction, with respect unto any evil that we are ignorant of, is an evidence of a readiness to submit to the authority of God in any other rebukes that have their convictions going before them: so the heart that is prone to fortify itself, by any pleas or pretenses, against convictions of sin in what it doth not yet own so to be, will be as prone unto obstinacy under reproofs in what it cannot but acknowledge to be evil. If it were known before to the person reproved, but not supposed by him to be observed by others, -- under the covert of which imagination sin often countenanceth itself, -- that soul will never make a due improvement of a reproof, who is not first sensible of the care and kindness of God in driving him from that retreat and hold where the interest of sin had placed its chiefest reserve.
[2.] Sins so far public as to give matter of offense or scandal, are the ordinary subject of all orderly reproofs; and therefore need not in particular to be spoken unto.
Having showed the nature of reproofs in general, with such considerations of the matter of them as have afforded occasion unto sundry particular directions relating unto the duty under discussion, it remains that we explain and confirm the other two generals comprised in the observation deduced from the text; namely,
580
II. Why we ought to receive reproofs, orderly or regularly given unto
us, esteeming of them as a singular privilege; and,
III. How we may duly improve them unto their proper end, the glory
of God, and the spiritual advantage of our own souls.
II. As to the first of these, we may observe, --
1. That mutual reproofs, for the curing of evil and preventing of danger in one another, are prime dictates of the law of nature, and [of] that obligation to seek the good of each other which our participation in the same being, offspring, original, and end, cloth lay upon us. This God designed in our creation, and this the rational constitution of our natures directs us unto. To seek and endeavor for each other, all that good whereof we are capable in time, or unto eternity, was indelibly implanted upon our natures, and indispensably necessary unto that society among ourselves, with the great end of our joint living unto God, for which we were made. All the mutual evils of mankind, whether of persons or of nations, designed or perpetrated against one another, are effects of our fatal prevarication from the law of our creation. Hence Cain, the first open violent transgressor of the rules and bounds of human society, thought to justify or excuse himself by a renunciation of that principle, which God in nature had made the foundation of a political or sociable life, with respect unto temporal and eternal ends. "Am I," saith he, "my brother's keeper?" <010409>Genesis 4:9. Yea, God hath made every man the keeper of his brother so far as that they should in all things, in their opportunities, and unto their power, seek their good, and deliverance from evil. In those things which are good unto us, those which are spiritual and eternal have the pre-eminence. These nothing can prejudice but sin and moral evils; whose prevention, therefore, in one another, so far as we are able, is a duty of the law of nature, and the prime effect of that love which we owe unto the whole offspring of that "one blood" whereof God hath made all nations. And one of the most effectual means for that end are the reproofs whereof we treat; and the obligation is the same on those that give them and those to whom they are given, with respect unto their several interests in this duty. Wherefore, to neglect, to despise, not thankfully to receive, such reproofs as are justly and regularly given unto us at any time, is to contemn the law of our creation, and to trample on the prime effect of fraternal love. Yea, to
581
despise reproofs, and to discountenance the discharge of that duty, is to open a door unto that mutual hatred and dislike which, in the sight of God, is murder. See <031917>Leviticus 19:17, with 1<620315> John 3:15. Let us, therefore, look to ourselves; for there is no greater sign of a degeneracy from the law and all the ends of our creation, than an unwillingness to receive reproofs, justly deserved and regularly administered, or not to esteem of them as a blessed effect of the wisdom and goodness of God towards us.
2. Whereas the light of nature is variously obscured, and its directive power debilitated in us, God hath renewed on us an obligation unto this duty by particular institutions, both under the Old Testament and the New. The truth is, the efficacy of the law of creation, as unto moral duties, being exceedingly impaired by the entrance of sin; and the exercise of original, native love towards mankind being impeded and obstructed by that confusion and disorder whereinto the whole state of mankind was cast by sin, -- every one thereby being made the enemy of another, as the apostle declares, <560303>Titus 3:3, -- [and that disorder] not being cured by that coalescency into civil societies, which respects only political and temporal ends; the discharge of this duty was utterly lost, at least beyond that which was merely parental. Wherefore God, in the institution of his church, both under the Old Testament and the New, did mould men into such peculiar societies and relations, as wherein they might be made meet again for the exercise thereof. He hath so disposed of us, that every one may know every one whom he is obliged to reprove, and every one may know every one whom he is obliged to hear. And as he hath hereby cured that confusion we were cast into, which was obstructive of the exercise of this duty; so, by the renovation of positive commands, attended with instructions, directions, promises, and threatenings, enforcing the giving and receiving of reproofs with respect unto moral and spiritual ends, he hath relieved us against that obscurity of natural light which we before labored under. Should I go to express the commands, directions, exhortations, promises, and threatenings, which are given in the Scripture to this purpose, it would be a work as endless as I suppose it needless, to all that are conversant in the holy writings. It may suffice unto our present purpose that, -- there being an express institution of God for the giving and taking of reproofs, and that an effect of infinite goodness, benignity, and love towards us, -- not thankfully to receive reproofs, when it is our
582
lot to deserve them and to have them, is to despise the authority of God over us, and his gracious care for us. When, therefore, it befalleth any to be justly and orderly reproved, let him call to mind the authority and love of God therein; which will quickly give him that sense of their worth and excellency as will make him thankful for them: which is the first step unto their due improvement.
3. A due consideration of the use, benefit, and advantage of them, will give them a ready admission into our minds and affections. Who knows how many souls, that are now at rest with God, have been prevented by reproofs, as the outward means, from going down into the pit! Unto how many have they been an occasion of conversion, and sincere turning unto God! How many have been recovered by them from a state of backsliding, and awakened from a secure sleep in sin! How many great and bloody sins hath the perpetration of been obviated by them! How many snares of temptations have they been the means to break and cancel! What revivings have they been to grace, what disappointments unto the snares of Satan, who can declare! The advantage which the souls of men do or might receive every day by them, is more to be valued than all earthly treasures whatever; and shall any of us, when it comes to be our concern, through a predominancy of pride, passion, and prejudice, or through cursed sloth and security, -- the usual means of the defeatment of these advantages, -- manifest ourselves to have no interest in, or valuation of, these things, by an unreadiness or unwillingness to receive reproofs, when tendered unto us in the way and according to the mind of God?
III. But now, suppose we are willing to receive them, it will be inquired,
in the last place, What considerations may further us in their due improvement, and what directions may be given thereunto?
An answer to this inquiry shall shut up this discourse: and I shall say hereunto, --
1. If there be not open evidence unto the contrary, it is our duty to judge that every reproof is given us in a way of duty. This will take off offense with respect unto the reprover, which unjustly taken, is an assured entrance into a way of losing all benefit and advantage by the reproof. The reason why any man doth regularly reprove another, is because God requireth him so to do, and by his command hath made it his duty towards
583
him that is reproved. And do we judge it reasonable, that one should neglect his duty towards God and us, and in some degree or other make himself guilty of our sins, for no other cause but lest we should be displeased that we are not suffered to sin securely, and, it may be, to perish eternally? And if we are convinced that it is the duty of another to reprove us, we cannot but be convinced that it is our duty to hearken and attend thereunto; and this will fix the mind unto a due consideration of the present duty that lies before us, and what is our just concernment in the reproof. Besides, if it be done in a way of duty, it is done in love; for all orderly rebukes are effects of love. And if we are convinced of any one, that he cloth reprove in a way of duty, we must be satisfied that what he doth proceedeth from love, without by-ends or dissimulation. For what doth not so, be it what it will, belongs not to rebuking in a way of duty. And this will remove all obstructing prejudices, in all who have the least gracious ingenuity. Ahab despised the warning of Micaiah, because he thought they mutually hated one another; he knew how it was with himself, and falsely so judged of the prophet, by his necessary sharpness towards him. But where there are such surmises, all advantages of reproofs will be assuredly lost. Where, therefore, our minds are satisfied that any reproof is an effect of love, and given in a way of duty, "dimidium facti, [qui coepit, habet,]" -- we are half way in the discharge of the duty directed unto.
2. Take heed of cherishing habitually such disorders, vices, and distempers of mind, as are contrary unto this duty and will frustrate the design of it. Such are, --
(1.) Hastiness of spirit. Some men's minds do with such fury apply themselves unto their first apprehension of things, that they cast the whole soul into disorder, and render it incapable of farther rational consideration. There may be, it is possible, some failures and mistakes in useful and necessary reproofs, in matter, manner, circumstance, some way or other. This immediately is seized on by men of hasty spirits (a vice and folly sufficiently condemned in Scripture), turned unto a provocation, made a matter of strife and dispute, until the whole advantage of the reproof is utterly lost and vanisheth. A quiet, gentle, considerative, sedate frame of spirit is required unto this duty.
584
(2.) Pride and haughtiness of mind, self-conceit, elation of spirit, -- which will be inseparably accompanied with the contempt of others, and a scorn, that any should think themselves either so much wiser or so much better than ourselves as to reprove us in any kind, -- are a fenced wall against any benefit or advantage by reproofs; yea, things that will turn judgment into hemlock, and the most sovereign antidote into poison. No wild beast in a toil doth more rave, and tear, and rend, than a proud man when he is reproved. And therefore, he who manifests himself so to be, hath secured himself from being any more troubled by serious reproofs from any wise man whatever. See <200907>Proverbs 9:7,8.
(3.) Prejudices, which are so variously occasioned, as it were endless to recount. If, now, we make it not our constant business to purge our minds from these depraved affections, they will never fail effectually to exert themselves on all occasions, to the utter defeatment of all use in, or benefit by, the most necessary and regular reproofs.
3. Reckon assuredly, that a fault, a miscarriage, which any one is duly reproved for, if the reproof be not received and improved as it ought, is not only aggravated, but accumulated with a new crime, and marked with a dangerous token of an incurable evil. -- See <202901>Proverbs 29:1. Let men do what they can, bear themselves high in their expressions, grow angry, passionate, excuse or palliate; unless they are seared and profligately obstinate, their own consciences will take part with a just and regular reproof. If hereupon they come not up to amendment, their guilt is increased by the occasional excitation of the light of conscience, to give it an especial charge. And there is an additional sin, in the contempt of the reproof itself. But that which principally should make men careful, and even tremble, in this case, is, that they are put on a trial, whether ever they will forsake the evil of their ways and doings, or no: for he who is orderly reproved for any fault, and neglects or despiseth the rebuke, can have no assurance that he shall ever be delivered from the evil rebuked; but hath just cause to fear that he is entering into a course of hardness and impenitency.
4. It is useful unto the same end, immediately to compare the reproof with the word of truth. -- This is the measure, standard, and directory of all duties, whereunto, in all dubious cases, we should immediately retreat for
585
advice and counsel. And whereas there are two things considerable in a reproof, -- first, the matter of it, that it be true, and a just cause or reason of a rebuke; and, secondly, the fight which the reprover hath unto this duty, with the rule which he walked by therein, -- if both these, for the substance of them, prove to be justified by the Scripture, then have we, in such a case, no more to do with the reprover, nor any of his circumstances, but immediately and directly with God himself; for where he gives express warranty and direction for a duty in his word, his own authority is as directly exerted thereby as if he spoke unto us from heaven. Hereby will the mind be prevented from many wanderings and vain reliefs, which foolish imagination will suggest, and be bound up unto its present duty. Let our unwillingness to be reproved be what it will, as also our prejudices against our reprover, if we are not, at least, free to bring the consideration and examination of the one and the other unto the word of truth, it is because our deeds are evil, and therefore we love darkness more than light. No milder nor more gentle censure can be passed on any, who is not free to bring any reproof that may be given him unto an impartial trial by the word, whether it be according to the mind of God or no. If this be done, and conviction of its truth and necessity do then appear; then let the soul know it hath to do with God himself, and wisely consider what answer he will return, what account he will give unto Him. Wherefore, --
5. The best way to keep our souls in a readiness rightly to receive, and duly to improve, such reproofs as may regularly be given us by any, is to keep and preserve our souls and spirits, in a constant awe and reverence of the reproofs of God, which are recorded in his word. -- The neglect or contempt of these reproofs, is that which the generality of mankind do spilt themselves upon, and perish eternally. This is so fully and graphically expressed, Proverbs 1, that nothing can be added thereunto. And the great means whereby much hardness comes upon others, through the deceitfulness of sin, is want of keeping up a due sense or reverence of divine reproofs and threatenings on their souls. When this is done, -- when our hearts are kept up unto an awful regard of them, exercised with a continual meditation on them, made tender, careful, watchful by them, -- any just reproof from any, that falls in compliance with them, will be conscientiously observed, and carefully improved.
586
6. We shall fail in this duty unless we are always accompanied with a deep sense of our frailty, weakness, readiness to halt or miscarry, and thereon a necessity of all the ordinances and visitations of God, which are designed to preserve our souls. -- Unless we have due apprehensions of our own state and condition here, we shall never kindly receive warnings beforehand to avoid approaching dangers, nor duly improve rebukes for being overtaken with them. It is the humble soul -- that feareth always, and that from a sense of its own weakness, yea, the treacheries and deceitfulness of its heart, with the power of those temptations whereunto it is continually exposed that is ever likely to make work of the duty here directed unto.
587
SERMON 14.
THE TESTIMONY OF THE CHURCH IS NOT THE ONLY NOR THE CHIEF REASON OF OUR BELIEVING
THE SCRIPTURE TO BE THE WORD OF GOD.
"They have Moses and the prophets; let them hear them." -- <421629>Luke 16:29.
AS everlasting blessedness -- men's greatest and most desirable good -- is that which God only can bestow, and the way to it, that which he only can discover (who knows the Lord's mind like himself? who is so sure a guide in the way, as he who is himself the end? -- nature can neither direct us to, nor fit us for, a supernatural happiness); so it is not only our interest to seek it, but likewise to see whether what pretends to be the rule of our walking, in order to our obtaining of it, be indeed the right one: which we can no otherwise be assured of, than by seeing that it be such an one as is given us by Him to whom alone it belongs to prescribe us the way, and who, being infinitely good, as well as infinitely wise, will no more deceive us than he can be himself deceived. Now, the holy scripture of the Old and New Testament, is that which we profess to own as the rule of our faith and life, in relation to our future glory. It is, then, the wisdom of every Christian to inquire upon what account he receives this rule; -- why he believes it, and submits to it; whether he be persuaded that it is of God by God himself, or only by men. For if he can find indeed that he receives it upon the authority of God, he may be secure of the truth and sufficiency of it; but if only on that of men, they, being liable to mistakes, may lead him into error; and so he can never be sure that what he owns as his rule is indeed the right one, and of God's own prescribing. Or admit [that] it really be so, yet if it be not received on right grounds, he will be exposed to innumerable fears and fluctuations, and never walk comfortably nor constantly in his way, when he doubts whether it be the right or a wrong one. The superstructure cannot be better than the foundation; and a wellordered and comfortable conversation will never be the effect of an illgrounded belief. It is good, therefore, in the beginning of our course, to be
588
secure of our way, -- to see both what we believe, and why; lest, otherwise, we be either forced to go back, or else upon as light grounds swerve from the way as we were at first persuaded to engage in it. Our great inquiry, then, in this discourse, will be, --
Upon what account we believe the Scripture to be the word of God; whether upon the authority of God, or the church? which I ground upon these words, "They have Moses and the prophets; let them hear them."
In this parable, whereof these words are a part, we have an account of the different estates of a wicked man, Dives, and a good man, Lazarus, both in this life and the other. In this life, Dives had his "good things," the whole of his happiness, all the portion he was ever to enjoy; and Lazarus had his "evil things," all the sorrow and misery he was ever to endure. And in the other life, we have Lazarus in Abraham's bosom, a place and state of rest, "entered into peace," Isaiah 57:1,2; and Dives in hell, a state of misery, and place of torments; where, finding so great a change, and being deeply affected with his now woful condition, he is (though in vain) desirous, if not of release, as despairing of that, yet at least of a little ease; and therefore, addressing himself to Abraham, he entreats him that Lazarus might be sent to "dip" but even "the tip of his finger in water, and cool his tongue," verse 24; but this is denied him as impossible, verse 26. Seeing that would not do, he desires, however, [that] his torments might not be increased by his brethren's coming to him; whom we may suppose to have been his fellow-sinners, and partakers with him in his riot and luxury. Or, if you will believe so much charity to be among the damned, his request is, that Lazarus might be sent to them, to admonish them for their good, that so they might be brought to a timely repentance, ere they came to an untimely end, and then to endless torments, But this is denied him too, as altogether needless and unprofitable, verse 31; and he is told, that God had made sufficient provision for them, -- given them the most effectual means whereby they might be brought to repentance, in that he had given them his written word, "Moses and the prophets;" by whose writings if they were not persuaded to repent, a miracle would not persuade them. Lazarus rising from the dead would no more be believed than "Moses and the prophets," whose writings were among them; and therefore to them Abraham sends them, as a means sufficient for the end pretended, at least, by Dives to be aimed at: "They have Moses and the prophets; let them
589
hear them." As if he had said, "The will of God concerning thy brethren's duty, and the truth of God concerning future rewards as the great motives to it, are clearly enough laid down in the Scripture; and if they believe not these things, and are not persuaded to repentance upon the authority of God in his word, much less will they be moved by the testimony of one coming from the dead." Hence I infer, that the holy Scripture, or written word of God, is sufficient in itself, and most effectually able, to convince men of the truth of those things which are contained in it. It was so then; why not now? "Moses and the prophets" were so; why are not the apostles and evangelists? Is all the whole Scripture grown Old Testament, and so old as to be decayed? When and by what means did it lose that life and power, that authority and efficacy, it sometimes had? It had formerly more virtue to convince men than a miracle itself; and now, belike, it hath less than a council! It could have done more than a man "from the dead;" and now it can do less than a dead man, a sinful pope! For his Holiness of Rome may be very wicked, the Papists themselves being judges.
From the former proposition it will undeniably follow, that the Scripture is sufficient in itself to convince men of its own divineness, or its being itself the word of God, that being one truth it doth so often assert. The general must comprehend the particular; and therefore, if the Scripture be sufficient to satisfy the minds of men as to all that it affirms to be truth, it must needs be able to satisfy them as to this too, -- that the whole of it is the word of God.
But this our adversaries will not allow; and therefore, instead of taking it for granted, or resting on this single proof, we must here put it to the question, from whence the Scripture hath its authority, or upon what grounds we are to believe it to be the word of God. If you will give the Papists leave to answer, they will presently tell you, "Upon the sole authority of the church;" or, "Because the church declares it to be the word of God;" and that "without the determination of the church, it hath very little authority or weight in it," and you are "no more bound to believe the gospel of Matthew, than the history of Livy." Nay, one says plainly, f187 that "but for the church, you are no more bound to believe the Scripture than Aesop's Fables." And you may be sure the man was in earnest, when you do but consider how many incredible things another of them (alleged at large by our learned Whitaker) musters up out of the Scripture, which he
590
would fain persuade the world would never be believed if the church did not interpose her testimony; and yet, as broad as the blasphemy mentioned is, another of the same party minceth the matter, and says [that] the words might be "piously spoken." And if a private doctor of the Church of Rome may thus transubstantiate blasphemy into piety, or make that pass for pious which is really blasphemous, I see no reason why a pope might not add his authority, and make it canonical too. But, that we may give the best account of the controversy before us, --
I. Some things must be premised by way of explication, for the better
understanding of terms.
II. The state of the question must be laid down.
III. The truth confirmed.
IV. Popish objections answered.
V. Some application made.
I. For explication of terms, let us see, --
1. What we mean by the Scripture. By that, therefore, is understood "the word of God," declaring his mind concerning men's happiness and duty, or teaching us what we are to believe concerning God, and how we are to obey him; as it was at first revealed by himself to the apostles and prophets, and by them delivered by word of mouth; and afterward, for the perpetuity and usefulness of it, committed to writing, as we now have it, in the books of the Old and New Testament. So that "the word of God" and "the Scripture" are the same materially, and differ only in this, that "the word of God" doth not in itself imply its being written, nor exclude it, but may be considered indifferently as to either; whereas "the Scripture" signifies the same word, only with the addition of its being committed to writing.
2. What is meant by authority, when we inquire whence the Scripture hath its authority. f188 Authority in this business is a power of commanding or persuading, or, as some phrase it, "convincing," arising from some excellency in the thing or person vested with such authority. Whatever hath authority de facto, so far forth hath esteem and honor, or reverence,
591
yielded to it; as whatever hath authority de jure, hath such esteem or honor of due belonging to it, and answering it as its correlate. And both the one and the other are founded on some excellency: -- sometimes of nature, both in persons and things; sometimes of office and dignity; sometimes of knowledge; sometimes of virtue and manners; sometimes of prudence, as in persons: according to each of which, a suitable respect and honor is due to the authority therefrom arising. And as any man excels in any of these, so he hath authority in that, though he may not in other things. Thus, he that excels in the knowledge of the law may have authority in that, though he may have none in physic or divinity, in which he may not excel; and an honest man, that excels in morality, may on that account have the authority of a witness, though not of a judge. Now, when we speak of the authority of the Scripture, and ask from whence it hath it, we do but inquire whence it is that the Scripture persuades, convinces, or binds us to believe it, or commands us to assent to it, as the word of God; or whereon its power of so doing is founded, -- whether it be not some excellency inherent in itself, or whether it be only something foreign and extrinsical to it.
3. What we mean by faith, when it is demanded why we believe the Scripture to be the word of God. Faith, so far as it concerns the understanding (for in some acts of faith the will bears part), is an assent yielded to something proposed under the appearance, at least, of truth, built upon the testimony of another; and therefore, according as the testimony is, for the sake of which we believe any thing, accordingly will our faith be: -- if it be the testimony of a man or men, our faith will be a human faith; but if the testimony be divine, or we believe a thing because God himself asserts it, we call it "a divine faith." Only we must remember, that a truly divine faith hath always God for its author; so that three things concur to the producing the act of such a faith: --
(1.) The truth believed; which is objectum materiale, "the object of it."
(2.) The testimony of God concerning that truth; which is objectum formale, "the formal reason and ground" of this faith.
(3.) The efficiency of God producing it or working it in the mind. Now, when we speak of believing the Scripture to be the word of God, we speak of a divine faith. A man may, upon the credit of his parents, of his
592
minister, of a particular church, or of the church catholic, if such a testimony can be had, believe the Scripture to be the word of God; but the question will be, what kind of faith that is, whether such an one as God requires him to receive the Scripture with.
4. What we understand by the church in the question. "The church" may be taken either for the universality of believers in all places of the world, so as to comprehend private saints as well as public officers, people as well as pastors, and those of former ages as well as the present, -- prophets themselves, and apostles, and penmen of the Scripture. Or we may take it for that part of the catholic church which lives together in the same age, (call it, if you please, "the present catholic church,") comprehending in it all the believers, people as well as pastors, alive at the same time in the several parts of the whole world. Or else we may understand "the church" in the popish sense, only for the present church; and that, too, for the Church of Rome, which they call "Catholic;" and that, again, only for the pastors of it, excluding the people; and they, again, may be considered either separately or in conjunction, as meeting together in a general council; and that, either by themselves without the pope, or together with him; or, lastly, as represented by him, or virtually contained in him: for this great name, "The Church," dwindles at last into one only man. But, sure, he is no small one that contains so many in him; for, if we believe the Papists (not only, though especially, the Jesuits), the pope, in this controversy, is nothing else but the church catholic compacted, and thrust into a single person, in whom all those several excellencies which are scattered among the members do, as in the head, collectively reside. And so the catholicness they vaunt so much of, is crowded into a narrow compass; for those, whether pastors or members of the church, that lived formerly, are first cut off, and the church is reduced to the present age; then the people, as excrescences, are pared away too, and the bulkiness of the church thereby lessened, the officers or pastors only remaining; and yet these, too, must be contracted into a council; and that at last epitomized into a pope, who is but the epitome of an epitome, and scarcely so much as a small synopsis of that voluminous thing "the church," they talk so largely of.
II. For the state of the question, these things being premised, take it thus:
--
593
1. In some things we agree with them;
2. In some we differ from them.
1. In some we agree.
(1.) That the scripture of the Old and New Testament, which we own (who yet exclude the apocryphal books of one sort or other) is the word of God, is acknowledged by them as well as by us.
(2.) Consequently, that it is in itself true and of divine authority, and that it doth not depend upon the church, as to that authority and truth which in itself it hath, -- or that the testimony of the church doth not make it to be true, or to be the word of God, -- the Papists themselves (at least the most wary among them) will (be sure, in words) grant. And therefore they have coined a distinction for the nonce: they tell us that the Scripture hath a twofold authority; one in itself, as it is true, and comes from God; the other in relation to us, as it binds us to receive and believe it. The former of these they own to be in the Scripture antecedently to the testimony of the church. The distinction is vain, when all authority is in relation to another, over whom either de facto it is, or de jure it ought to be, exercised. But let it pass.
(3.) That every Christian is bound, with a divine faith to receive the Scripture as the word of God, they grant as well as we do.
(4.) That the Holy Spirit hath a hand in men's believing the Scripture to be the word of God, allow the Papists their sense, and they will likewise yield no less than we. That the faith whereby men own the Scriptures (if it be a divine one, as they say it is) is wrought in the hearts of men by the Spirit of God, they do grant, and must, unless they will avow themselves to be Pelagians.
(5.) And, lastly, that the church (allow us our sense) may be a help to us, and furtherance to our faith, in receiving the Scripture as the word of God, we will grant as well as they. That the universal concurrence of all believers in receiving the Scripture, and [that] the testimony they do, and in all ages have, in their way and capacity, given to it, is a strong argument to persuade dissenters to submit to the divine authority of it, we easily yield; and that it is the duty of the present church, during its time, to labor
594
to preserve the Scripture pure and entire, and to hold it forth to others, and endeavor to persuade them of its divineness, and so to perform the part of a teacher, we are willing likewise to yield. And so, in a word, we acknowledge the usefulness of the church's testimony, as an external help, and that by which some benefit may be reaped by men at the beginning of their faith. For it is the foundation of a human faith, and sufficient for the producing of that. And when a man hath so far yielded, as to receive the Scripture as God's word, though only on the credit of men, yet coming afterward to peruse and study it, and look more narrowly into it, he may then come to see better and more solid grounds for his belief; and, God working on his heart by the word, he may come to receive it with a divine faith, which at first he did only with a human; as, in John iv., the men of Samaria, who first believed Christ for the woman's words, did afterwards believe him because they heard himself. Thus far, therefore, there is some agreement between them and us. So that the question is not concerning the object of our faith, the thing to be believed; for both acknowledge it, in this business, to be the divineness of the Scripture: nor concerning the efficient cause of that faith; for both will own it to be the Spirit which works this faith in the heart: but concerning the medium or argument whereby the Spirit works it, and so the ground and foundation of our faith, that which is the formal reason why we believe the Scripture to be the word of God.
2. This, therefore, is the thing wherein we and they differ: something they affirm which we deny, and something we affirm which they deny.
(1.) They affirm the testimony of the present church (and that must be of Rome only now, for they count that only the catholic one) -- that is, of the pastors of it convened in a general council, either with the pope, as some of them say, or without him, as others, or virtually in him, as others -- to be the only sufficient ground of men's believing the Scripture to be the word of God; and so tell us that the Spirit bears witness to the divinity of the Scripture by the testimony of the church, and makes use of that as the medium or argument by which he persuades men to receive the Scripture as the word of God; and that without that testimony, or antecedently to it, men cannot know, nor are bound to believe, the Scripture so to be. This we deny.
595
(2.) We affirm, on the other side, that the testimony of the Spirit of God in the word itself -- witnessing it to be of God, by that stamp and impress, or, which comes to the same, by those notes and marks of divinity which everywhere appear in it -- is the immediate and principal, and a sufficient, reason of our believing it to be the word of God, and the medium the Spirit useth in working faith in us, or making us assent to the divinity of the Scripture. So that, as the Spirit, working inwardly in our hearts, moves as the efficient of our faith, so the Scripture itself, in its own intrinsical beauty, luster, power, and excellency, is that which moves us, in the way of an object or medium, to yield our assent to its being of God. By this the Spirit of God, as the author of the Scripture, witnesseth it to be of God; and, by an internal application of this to our minds, induceth us to assent to its so being. The testimony of the Spirit in the word is open, public, general, to all, if they have but eyes to see it; whereas the inward application of it by the efficiency of the Spirit is only to believers.
This they deny; and this we shall first, though more briefly, prove; and then disprove -- as well as we deny -- what they assert.
Argument I. The Holy Ghost, in Scripture, calls us to the Scripture itself, and God's authority only in it, and not to the church, for the settling of our belief of its divinity; and therefore in the Scripture itself we have a sufficient argument to move us to believe its coming from God.
In <230820>Isaiah 8:20, we are sent "to the law and to the testimony." The prophets generally propound what they deliver merely in the name and on the authority of God: their usual style is, "Thus saith the LORD," and, "The word of the LORD." They do nowhere send us to the church to know whether it be so or not; but leave it with us, as being of itself (that is, without the testimony of the church) sufficient to convince us; and if we will not believe it, at our own peril be it. So, in the text, Abraham (that is indeed Christ, whose mind Abraham in this parable is brought in speaking) sends Dives' brethren to "Moses and the prophets:" and our Savior Christ sends the Jews to the Scriptures, -- bids them "search" them, <430539>John 5:39; and so verses 46,47. And Luke commends the Bereans, not that they sent up to Jerusalem to the church there, or waited for a general council, to assure them of the divineness of what was preached to them; but that
596
"they daily searched the Scriptures, to see if those things were so," <441711>Acts 17:11. But all this would be in vain, our labor would be lost in searching the Scriptures, and looking into them for the confirmation of themselves, if there were not something in them sufficient to persuade us of their having God for their author, but at last we must have recourse to the church to assure us of it. Why are we sent thus far about, if a nearer way be at hand?
Arg. II. Those properties which the Holy Ghost in the Scripture attributes to the Scripture will prove the same.
It is light: "The commandment is a lamp, and the law is light," <200623>Proverbs 6:23; "A lamp to my feet, and a light to my path," <19B9105>Psalm 119:105; "A light shining in a dark place," 2<610119> Peter 1:19. And, surely, that which is light may discover itself. He that needs another to tell him what is light, wants eyes. It "is quick, and powerful, and sharper than a two-edged sword," <580412>Hebrews 4:12; it enters into the soul: and therefore by its own power and efficacy discovers itself to us as well as us to ourselves. It is "like as a fire, and like a hammer that breaketh the rock in pieces," <242329>Jeremiah 23:29. So likewise, 1<461424> Corinthians 14:24,25; and <191907>Psalm 19:7,8: from both which we may argue, That word which convinceth men, judgeth them, makes manifest the secrets of their hearts; that, again, which converts the soul, makes wise the simple, rejoiceth the heart, enlightens the eyes; is sufficiently able to discover itself to be of God, though the church should not give in her testimony; but such a word is the Scripture: therefore, etc. And, farther, why may not God's word discover its author as well as his works do? If
"the heavens declare the glory of God, and the firmament shows his handy-work," <191901>Psalm 19:1;
if "even the least creatures preach God to us," f189 they that bear not his image on them, yet have some vestigia, some "footsteps" of him; and much more [if] his greater and more noble works, the glorious fabric of heaven and earth, and man, the most excellent of his creatures on earth, show forth that excellency in them which manifests itself to be from none but God; and [if] he hath, in a word, left such an impress of himself upon his works, as that they generally proclaim themselves to be his; why should it be thought incredible that God should leave the like notices of himself upon his word, and stamp that upon it which might plainly
597
evidence it to be his? Nay, if men do commonly make themselves known by their works, -- writers by their skill, artists by their curious pieces; if Apelles could have drawn such a picture, Phidias have cut such a statue, Cicero have penned such an oration, that any who had judgment in such things might have said [that] such a man, and no other, was the author of such a work; surely, then, much more may God in so lively a manner express himself in his word as clearly to notify to us that it is his. And if any should say, God could have done it, but would not, I desire to know a good reason why God, who hath left us so plain and conspicuous evidences of his wisdom, power, and goodness on his creatures, would not leave the print of himself in the like manner upon his word.
Arg. III. God's revealing himself to us in the Scripture is the first and highest revelation upon which our faith is built; and therefore that revelation is sufficient to manifest itself to us, even without the church's testimony. f190
The reason of the consequence is, because faith (a divine one, such as we speak of) being always built upon revelation, whatever it be which is the first revelation, whereon our faith is built, must be sufficient to notify itself to us; otherwise, our faith is not founded upon any revelation at all, if that revelation needs something else, which is not revelation, to give credit to it, or if that which is the first revelation yet needs another to make it manifest to us it is not itself the first; -- which is a palpable contradiction. And for the antecedent, I thus make it appear: -- In the business of faith, either we must come to some first revelation, or we must go on from one to another without any end; for either the faith whereby I believe this revelation -- that "the Scripture is the word of God" -- to be divine, is founded upon this very revelation itself, -- namely, the Scripture, which so many times tells me it is of God, -- or upon some other revelation. If upon this itself, then I have what I would, -- that this is the first revelation whereon my faith is built; but if on another, I ask again, Must I believe that for itself, or for some other? If for itself, then that must be the first; if for some other, I shall ask again, Am I to believe that for itself, or for another? And so there will be no end, no first revelation on which my faith is founded, but I must go higher, and higher, even in infinitum.
598
Other arguments might be produced to confirm what we assert, and are by our divines; but I intended brevity in these; -- and the truth we maintain will be more confirmed by what I am in the next place to say against the Papists' assertion.
III. That, therefore, the testimony of the church is not the only sufficient
ground (nor indeed a sufficient one at all) of our believing the divinity of the Scripture, I shall prove by several arguments.
Arg. I. I argue from <490220>Ephesians 2:20, And we "are built upon the foundation of the apostles and prophets." The Scripture is the foundation of the church, and therefore hath not its authority, even in respect of us, from the church; but, on the contrary, the church hath its authority from the Scripture, upon which it depends in its very being, and without which it is not the church, nor if built upon any other foundation; it hath no authority but from the Scripture, -- none in itself, but as thence it derives it, and we know none [that] it hath but as there we find it.
And this is spoken of the true church, and not merely the church in the popish sense. If ever we would find out the nature and definition of the church, we must seek it in the Scripture, where alone it is that we see it to be God's will to have a church upon earth, and by what means it is called, and of whom it is constituted, and with what power and privileges it is endowed. He that will question whether the Scripture be the word of God, will as easily question whether the church be the church of God, or whether God have any church or not. Now, if the church have all its authority from the Scripture, by which alone it is a church, and known to be so, how can it be with any reason said that the Scripture hath its authority, even as to us, from the church? For if the church have no authority but from the Scripture, then the authority of the church must suppose that of the Scripture, and the Scripture must be owned, or the church cannot be owned. For who knows what or which the church is, but as the Scripture describes it to us? And so the Scripture hath not its authority, as to us, from the church. For can the Scripture both give authority to the church, and yet receive its own authority from it? Can it authorize the church, before it be itself authorized by it? Can it give the church a power to communicate authority to it, and yet have no authority
599
hitherto itself? Nay, can it be consistent with common sense, that the Scripture should give the church a power to bind men to the belief of it, and yet have no power in itself to bind the church to the belief of it
Again: when they say the Scripture hath its authority from the church, I ask, How shall I know that there is a church? For if I be one that own no such thing as the Scripture (which the church is persuading me to believe), withal I own no such society as the church; and how will they prove there is such an one, but by the Scripture? For I, who am supposed to acknowledge no church, do acknowledge no authority it hath, and shall not take its own word. And yet if I grant there be a church, how shall I know that such a company of men as pretend to be the church are really so? I shall not take their own testimony; I am not satisfied in their being witnesses to themselves. And if they will prove themselves to be the church by the Scripture, then either the Scripture must have authority, as to me, before the church, or else they prove one obscure thing by another. If they say there be certain signs and marks of the church inherent in it, by which it may be known, -- alas! I know not those marks but by the Scripture, which describes the church. If they say the Spirit witnesseth by those marks that this is the church, why may not I say the same of the Scripture; and so, that be known without the testimony of the church to be the word of God, as well as the church to be the church of God? And yet, after all this, granting this society of men to be the church, how shall I know that this church is infallible? And if I know it not to be so, I am not so mad as to build my faith upon its authority. If they say, "Because it is governed by the Holy Ghost," how shall I know that? for it is not obvious to me that it is. If they say, "Because Christ hath promised that it should," I ask, Where? where can it be but in the Scripture? Sure, then, the Scripture must be owned, and have its authority, as to me, or their proof is invalid, and they do but trifle instead of arguing.
Before I proceed to another argument, let us examine what is excepted against this. To this text, <490220>Ephesians 2:20, it is replied by some of the Papists, --
Exception. I. That "by `foundation' is not meant the Scripture written by the apostles and prophets, but their preaching."
600
Answer. But, 1. If that were granted, it would not prejudice our cause. What they wrote and preached is the same truth, and differs not essentially, but only in the way of delivery; one being delivered to their present hearers viva voce, and the other by writing, transmitted likewise to posterity: "Witnessing both to small and great, saying none other things than those which the prophets and Moses did say should come," <442622>Acts 26:22. So Acts 17.
2. The preaching of the apostles and prophets did last but a while; whereas Paul speaks of the lasting, perpetual foundation of the church.
3. If he speaks only of the preaching of the apostles and prophets, how comes he to join these two together? For the prophets were long since dead; and their preaching, if that only were the foundation of the church, could be the foundation of that church only which lived with them, and heard them.
Except. II. "He meant, therefore," say some of our adversaries, "the New Testament prophets, who preached at the same time with the apostles."
Answer. But that is not so easily proved as said: for though such prophets are mentioned in some places of the New Testament, it doth not follow that they must needs be understood here. For why doth the apostle mention them only, and not evangelists too, nay, pastors and teachers likewise, whom he joins all together in <490411>Ephesians 4:11, and who did at the same time preach the same truth which the apostles did? Beside that, we find, by the doctrine of "the prophets" mentioned in the New Testament, the truth preached and written by the prophets under the Old commonly understood. So, 2<610119> Peter 1:19, "A more sure word of prophecy." <580101>Hebrews 1:1, "God spake to the fathers by the prophets." So also, <450102>Romans 1:2, and <420170>Luke 1:70. The apostles under the New Testament were the chief that taught, though New Testament prophets, as likewise evangelists, pastors, and teachers, did preach the same doctrine; as formerly, under the Old Testament, the prophets that then lived were the chief, though others beside, as the Levites, did teach "the good knowledge of the Lord," 2<143022> Chronicles 30:22.
601
Except. III. "But," say they again, "the Ephesians were not built upon Paul's writings, which were not then extant, but on his preaching; and therefore these other kind of prophets must be understood, on whose preaching, together with the apostles', they were built.
Ans. The preaching [of] the truth, or writing it, makes no difference; but still it is the same truth, which is the foundation of the church, whether it be written or preached. And though the Ephesians were built on the word as preached by Paul, yet what hinders but they might likewise be built on the word as written by former prophets; whom, though they could not now hear, yet they might read? And Paul himself proves what he preached, by what the prophets had written; that so both the word preached and written might be propounded to the Ephesians as one and the same foundation of their faith.
Except. IV. They say that "by `the church' in this place is understood, not the pastors, but the people; because the pastors were they that preached; and therefore, if they were meant, it would follow that they should be built upon themselves."
Ans. 1. It is most absurd to say, that the pastors and doctors of the church are not built upon the doctrine of the apostles and prophets. Who ever heard of one foundation for the faith of the teachers, and another for the faith of the people? It seems, then, by their own confession, [that] the pope and his clergy are not built upon the foundation of the apostles and prophets; and if they have not this foundation, I am sure they have no better. The faith of pastors and people is the same; and why is not the foundation the same too? Are they fit to build up others in the faith of the Scriptures, who are not themselves built upon the Scriptures? And it is idle to say, [that] they are built on the Holy Spirit: for will they separate the Spirit from the Scripture? What doth the Spirit teach, but out of, and according to, the Scripture? To be led by the Spirit, and yet built on the Scriptures, are very well consistent.
Ans. 2. It is not absurd to say, that the teachers of the church are built on the doctrine they teach; though not as they teach it, yet as they have BEFORE received and believed it. Indeed, they ought to offer nothing to others, as the foundation of their faith, but what is the foundation of their own; nor to hazard the souls of their hearers upon any worse bottom than
602
they would venture their own souls. And it doth not follow from hence that they are taught by themselves, or are a foundation to themselves; but only, that the doctrine they have themselves believed and are built upon, -- they deliver to others, that they too may believe it, and be built upon it.
Arg. II. The doctrine delivered in the Scripture doth not, as to our receiving it, depend upon the church; and therefore neither doth the Scripture itself: the doctrine of the Scripture and the Scripture itself are really the same, and differ but in an accident of being written, or not written.
The same doctrines we have in the Scripture, were published and known before they were written; and they did not then depend upon the authority of the church; and why should they now? Doth the writing of them make them of less authority, or less credible, or less able to convince men's minds, than they formerly were? Upon the authority of what church did Adam, Seth, Enoch, Abraham, etc., receive the word of God, when it was yet unwritten? What council was there, what pope to persuade them of it? And how come the same truths to have less power and efficacy to persuade us than them? Will our adversaries say, the patriarchs received the word immediately from God himself? True, some of them did; but what is that to the church and her authority? Or will they say, those patriarchs from whom others received the word were infallible? They will hardly be able to prove it. How came Abraham to persuade his wife to tell a lie, and expose her chastity thereby, for the saving of his life, if he were infallible? And how came other patriarchs to allow polygamy, if they were infallible? And do not the Papists themselves tell us that the church of the Jews was not infallible; and that infallibility is the peculiar privilege of the gospel church, the promise of it being made only to that? f191
And, to come down lower, Moses received many things of the Lord which were immediately received by the people, -- as the law of the passover, <021201>Exodus 12:1, -- and where the people presently answer that all the words which the Lord had said, they would do, <022403>Exodus 24:3. Did the people themselves ("the church in the wilderness," <440738>Acts 7:38) give authority to these laws, or did the council of the elders do it? We find nothing of their being convened together upon any such account as to consider whether God's laws should be received or not. Or did they
603
receive them on the authority of any other church? If so, which was it, where was it? Or, lastly, was Moses an Old Testament pope, and the virtual church of Israel? Then, belike, that church was infallible as well as the gospel, contrary to their own doctrine. That Moses was infallibly inspired in all that he commanded the people from God, is sure; but that ever he pressed them to receive the word of God on his own authority, or any but God's, can never be proved. If they say that the people received the word on the account of the miracles wrought by Moses, that is more to our purpose titan theirs. And what shall we say of the law written in men's hearts? on whose authority is that received? It is the same for substance with the law written in the word; and must there be the testimony of the church to assure men that even this law too is of God? or, if it be acknowledged for its own light and power, whereby it manifests itself to be of God, why may not the law written in the word be so acknowledged too?
But come we farther down. On whose authority were the sermons of the prophets, after Moses' time, received? When they spoke to the people in the name of the Lord, did they ever cite the testimony of the church, to vouch what they said to be indeed from the Lord? or, did they ever seek the suffrages of the high priests and governors of the church, to establish their doctrine as divine? Their ordinary style is, "Thus saith the LORD;" not, "Thus saith the church," or, "The church says, that the LORD saith thus."
Lastly. If we descend to the times of the New Testament, we shall find the same there. When our Savior Christ himself preached, what he spoke was as much the word of God when he spake it as now that it is written; but neither did he refer himself, as to the divinity of his doctrine, to the authority of the church, nor did any believe it on that account. He did not refer it to the church; for he did not receive testimony from men, <430534>John 5:34, -- no, not from John Baptist himself, though of no small authority in the Jewish church, and generally taken to be a prophet. Though John, as his duty was, did bear witness to Christ, and point to him, -- "Behold the Lamb of God, which taketh away the sin of the world," <430129>John 1:29,36; -- yet Christ had no need of this testimony to make himself be received as the Messiah, or what he preached as the word of God; as if the one or the other could not have been received without it. He therefore tells the Jews
604
that he had "greater witness than that of John," <430536>John 5:36; -- first his works; then his Father himself, verse 37; then the written word: "Search the Scriptures; for in them ye think ye have eternal life; and they are they which testify of me," verse 39. All this while, here is not one tittle of the church and its testimony; and if that be the only means whereby men can be assured of the divineness of the word, how comes Christ to overlook it? And that they who believed Christ's doctrine did not believe it on the authority of the church is clear; for the church of the Jews was generally corrupt, erred in many things, and therefore was unfit. And it was, especially as to its guides and officers, generally against Christ; and therefore unwilling to give testimony to him. It neither owned him nor his doctrine; so that they who received and believed Christ's preaching, did it on some other account than the testimony of the then present church. If the Papists shall say, they received his doctrine on the account of Christ's own divine authority, I would inquire, how they came to know he had any such authority; for that Christ was the Messiah, and, consequently, had this divine authority, were some of the truths he preached. If they say, that Christ's doctrine was received either upon the account of his miracles, or of its agreement with the scripture of the Old Testament, they say more for us than for themselves, and, either way, desert their cause.
And if we look to the apostles that followed Christ, and preached the same doctrine, we shall see that it was not received on the account of the church, no more than commanded to the hearers thereon. In <440241>Acts 2:41, upon Peter's preaching, three thousand believed: "They gladly received the word;" they did not, it seems, expect the testimony of the church to tell them whether it were the word or not. In <440404>Acts 4:4, we read of either five thousand more, or so many as made up the whole five thousand. And in Acts 8:the Samaritans receive the gospel on Philip's preaching; and afterward, the eunuch. And, to pass by others, the Bereans and Thessalonians receive the word, in <441701>Acts 17:1. Of the former it is said, that "they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so," verse 11. Of the latter, Paul testifies that "they received the word, not as the word of man, but as it is in truth, the word of God," 1<520213> Thessalonians 2:13. All this while, here is no church interposing its authority, or asserting the divineness of what Peter, or Philip, or Paul preached. On what account, then, did these
605
people believe the word preached by the apostles? "On the authority of the church," say the Papists. But what church? "Why," says a great one among them, f192 speaking of the Thessalonians, "the voice of Paul was the voice of the church, when he preached to the Thessalonians; and so they, in receiving the word on Paul's authority, received it on the authority of the church." Say the same of Peter and Philip.
Paul, it seems, then, was the church; or else how could Paul's preaching be the voice of the church? What kind of church, then, was Paul? Was he the church virtual? Was he a pope, and was Peter, and Philip, and the rest of the apostles and evangelists, so too? A blessed church, sure, that had so many popes! or rather, a miserable one, that either had no visible head or had so many! If they say, Paul's voice was the voice of the church, because he was an officer of it, by whom the church published the doctrine she believed and was to propagate; -- Paul was indeed an officer of the church; but yet made so by Jesus Christ himself, -- not an apostle of men, nor by man, <480101>Galatians 1:1. And the doctrine he preached was no otherwise the doctrine of the church, than as it was the same which the church believed, but never taught it him; for he "received it not of men, neither was taught it, but by the revelation of Jesus Christ," verse 12. And, therefore, they might more reasonably have said, that the voice of Paul was the voice of Christ; the word he preached being more properly the word of Christ, who was the author of it, than the word of the church, who only received it of Christ. But what will become of this fine invention of our Jesuit, if the Thessalonians did not receive the word on the authority of Paul himself, whether in his single or representative capacity, or call it as you please? And, surely, they did not; for then his authority must be owned, ere, on the account of that, his preaching could be believed. But both Paul and his authority, whatever it were, were unknown to the Thessalonians when he first preached among them; and therefore could not induce them to believe what he taught. The same we may say of the other apostles, in their first planting the gospel when they came to the Gentiles; they were unknown till they made themselves and their authority known by their preaching. And when they came to the Jews, where they were known, yet they were not trusted, nor their apostolical authority acknowledged. And so it could prevail neither with the one nor with the other, till their doctrine was first believed.
606
Arg. III. The Scripture hath its authority, in relation to us, before the church pass its judgment concerning it; and therefore it hath not that authority from the church. This will appear, --
1. By the concession of the Papists themselves, who acknowledge that the church only declares the Scripture to be authentic, but doth not make it so. Surely, then, it was authentic in itself before that declaration of the church, which is only a pronouncing that to be which was before. And if it be in itself authentic, it is so to us too; that is, it hath in itself a power of binding us to the belief of it, so soon as we come to hear of it, whether the church hath declared its authenticness or not.
2. If the Scripture hath not its authority as to us, before the judgment of the church, then either it must be a private or public judgment of the church which gives it that authority. A private one it cannot be: for when we speak of the authority of the Scripture as to us, it is understood of all Christians everywhere; and it is not fit that a private judgment of the church, or, which is the same, the judgment of a private church, should give laws to all the rest, Nor can it be the public testimony, or that of the catholic church; for none such can be produced by the Papists from whence the Scripture hath its authority. Let them, if they can, show us the first general council that ever declared the Scripture to be the word of God. The council of Jerusalem, in <441501>Acts 15:1, if it were a general one, is the first we read of; and that toucheth not the point in hand, -- doth not declare the Scripture to be authentic, but takes it for granted. They that were there met cite the scripture of the Old Testament, and thereby own its authority, but do not then first establish it. And Peter and the rest do the like in their preaching, <440203>Acts 2:3. And dare the Papists say, then, that the Old Testament was not authentic before this council? Had the church hitherto no certain canon, nor authentic Scripture, to be the rule of its faith? After this council we find no general one till that of Nice. And was the church of God all this while too (for three hundred years) without the canon of the Scripture? to say nothing that the Council of Nice itself did never define which it was; but acknowledged it as already received.
3. If a council meets to declare the divine authority of the Scripture, we would know by what authority it meets. If the several pastors of the church come together on the authority and by the command of the
607
Scripture itself, then it hath its authority before they meet; else it could not make it their duty so to do. If by some revelation or impulse of the Spirit without the Scripture, what kind of spirit is that which acts in separation from the Scripture? And if the Papists will affirm this, let them no more call themselves good Catholics, but even the worst of fanatics.
Arg. IV. The authority o/the church is not more certain or clear, as to us, than that of the Scripture; and therefore the Scripture cannot have its authority from it.
That which proves another thing, must itself be more clear and better known. But that the authority of the church is not better known to us than that of the Scripture will soon appear; for whatever authority the church hath, she must prove it either from herself, or from something else.
If from any thing else, it must either be from the testimony of those that are out of the church; but they know not the church, nor any authority it hath: or from the Scripture; but then the authority of the Scripture must be more known than that of the church: or from the Spirit; but how will they make it out that they have the testimony of the Spirit for them, otherwise than by the Scripture, in and by which he is wont to bear witness? If they say the Spirit witnesseth to the authority of the church inwardly, so as to persuade the minds of dissenters that the church is the church of God; this is merely begged, and not proved, and yet will not satisfy neither. For we ask not, "What is the efficient cause of men's believing the authority of the church?" but, "What is the argument whereon that belief is grounded, and whereby the church persuades men of its own authority?"
Or else, on the other side, if the church prove its authority from itself, then the same thing shall be proved by itself. But yet, I ask, What judgment of the church is it whereby its authority is proved? They say, "Both the testimony of the ancient and of the present church." But how can the testimony of the ancient church be known but by the writings of those that formerly lived, the books of fathers, and decrees of councils? But we would know how we shall have greater assurance that those books were written by those fathers whose names they bear, and those decrees made by those councils to which they are ascribed, than that the Scripture is the word of God. How came we to be more certain that Cyprian's or Austin's works were written by them, than that the four Gospels were written by
608
the four evangelists, or Paul's Epistles by him? And if the present church prove its authority by the ancient church, it must prove it but to very few; for they are but few that ever saw, and yet fewer that ever read, the writings of the ancients; and many, perhaps, have never heard of them. And besides, the ancient church was some time the present church; and when it was so, from whence might it prove its authority? From some more ancient., no doubt; according to our adversaries' discourse, it must be. But from whence did the first church prove its authority (for we must come to a first), when there was none before it to prove it by?
Lastly. The authority of the present church cannot be proved by the testimony of the present church. For then it must be either by a part of it; but that cannot be, for a part of the present church is inferior to the whole of it, and he that questions the authority of the whole will no less question that of a part: or else by the whole church; and then the authority of the whole church must be proved by the authority of the whole church, -- we must believe she is the church, because she says she is the church.
Arg. V. If we are to believe the divinity of the Scripture merely on the church's authority, then that faith can be but a human faith, because founded on no better than the authority of men.
Our faith can be no better than its foundation; a divine faith cannot be built upon human testimony. But the Papists themselves are ashamed to own a thing so grossly absurd, as that the faith whereby we believe one main article of religion -- the divineness of the Scripture -- should be but a human faith.
Except. To this, therefore, they say, that "the faith whereby we believe the Scripture to be the word of God is a divine faith, and built on the testimony of God; and that testimony is no other than the testimony of the church." f193 We easily reply, --
Ans. 1. That the church's testimony is no otherwise the testimony of God than as it agrees with the word of God; and when it doth so, we are to believe what the church says, not merely because the church says it, but because God says it. And if the church holds forth to me any divine truth, and I yield my assent to it merely because the church declares it to me, though what I believe be a divine truth, yet the faith with which I receive it
609
will be but a human faith; the truth is of God, but my faith is in man. Whereas, if I believe any truth because God speaks it, though not by the church, nor any officer of it, but some private person, yet my faith is a divine faith, and the testimony of a private person, speaking what the Scripture speaks, is as really the voice of God as the testimony of the church.
2. Some of the most learned of the Papists themselves f194 make a great difference between the testimony of God and of the church. The former they grant to be altogether divine; the latter, modo quo-dam, "after a sort" divine. The former they reckon to be the primary foundation of faith; the latter, but the secondary. Nay, some of them acknowledge that faith which rests only on the authority of the church not to be divine; and some, the church's testimony to be but the conditio sine qua non, "the condition without which we cannot" believe the divinity of the Scriptures; -- which surely they would scarcely do, if they thought the testimony of the church to be the testimony of God. And if the testimony of the church be but "in some sort" a divine testimony, the faith which is built upon it can be but "in some sort" a divine faith. And if the testimony of the church be but the secondary foundation of faith, how comes it to be (according to Stapleton) the testimony of God himself, which surely they will allow to be the primary foundation of faith?
3. Before they can evince the testimony of the church to be the testimony of God, they must first prove the church to be absolutely infallible, and see they agree among themselves about it; lest we be still at a loss how to know what is that church whose testimony is the voice of God himself. And, --
4. If I do but deny the testimony of the church to be the testimony of God (as we do), how will they prove it? "By the testimony of the church." I shall not take its word. Or will they say it hath such notes of its being the voice of God in it, as thereby to manifest itself to be his voice? They will get nothing by that; for I am ready to say the same of the Scripture. Or, lastly, will they prove it by the Scripture? Then they plainly give away their cause, and own the authority of the Scripture to be before the testimony of the church.
610
Arg. VI. If we must believe the Scripture to be the word of God only because the church determines it to be so, then we must believe all things in it to be of God/or the same reason only.
That "Christ came into the world to save sinners," 1<540115> Timothy 1:15; that "whosoever believeth in him shall have everlasting life," etc., <430316>John 3:16; and all the promises of the gospel, must be believed to be made to us by God, only because the church tells us they were; and the truth of them, as to us, depends merely on the church's authority: and so all the comfort of our hearts, and the hopes we have of heaven, must be primarily derived from the authority of the church, and ultimately resolved into it. What a case had we been in, if it had not pleased the church to receive these promises into the canon! And if the Papists say true, she might not have received them: for, as we shall see by-and-by, f195 it depends wholly upon the church what books shall be canonical, and what not; and, by the same reason, what parts of those books; and, consequently, whether all the promises of the gospel shall be canonical or not. And so we owe all our hope to the church's charity; and must count her a good-natured mother for not cutting off these "breasts of consolations," <236611>Isaiah 66:11; but leaving something for her poor children to hang upon, to keep them from perishing. Belike it is the church's favor that all the world is not damned. I am sure the best promises in the Scripture, if the popish doctrine take place, can afford but cold comfort. For if I be asked what ground I have for my hopes of salvation, I answer, The promises of God. If I be asked again, "Are these promises true?" I answer, Yes, "But how doth that appear?" Why, because God made them. "But how do I know God made them?" Well enough; for the church says he did. Here the authority of the church is the first foundation of all my hopes: and poor ones, God knows, they are, if no better grounded, and little comfort I am like to have in them. It is to little purpose to tell me the testimony of the church is not merely human; for is it merely divine? If it be not, it cannot found a faith which is merely divine. And when my soul and the everlasting salvation of it lie at stake, I think I am concerned to see that my faith and hopes have a sure foundation; and that, I am sure, none can be which is not merely divine.
Arg. VII. If the testimony of the church is necessary, and the only sufficient reason of our believing the divineness of the Scripture, then it
611
will certainly follow, that no man who is out of the church can be called into the church by the Scripture;
-- which is pretty strange doctrine, and yet I see not how possibly the Papists can evade it. For they that are called into the church by the Scripture are persuaded by the Scripture, and convinced by it, that it is their duty to join themselves to the church; but this can never be if the Scripture be of no authority with them. f196 Whatever convinceth or persuades a man, must certainly have some authority with him; and if, therefore, the church persuades men by the Scripture, that Scripture must needs be received and owned ere they be joined to the church, the Scripture being the very reason and argument whereby they are persuaded. The conclusion will not be yielded to, if the medium from whence it is inferred be not first granted; and in this case the Scripture is the medium the church makes use of, in persuading men to embrace her society. Thus it was in the beginning of the gospel church; Peter disproves the conceit some of the Jews had of him and the rest of the apostles, that they were "full of new wine," <440213>Acts 2:13, by the testimony of Scripture, prophesying concerning the pouring out of the Holy Ghost in the latter days, <290228>Joel 2:28-32. Then he proves the resurrection of Christ by <191608>Psalm 16:8, etc.; and his ascension into heaven by <19B001>Psalm 110:1; and his being the Christ promised to David to be of the fruit of his loins, by <19D211P> salm 132:11. And hereupon follows the bringing into the church three thousand of the hearers, who, "when they heard these things, were pricked in their hearts," <440237>Acts 2:37. And so, in Acts in., how often doth Peter cite the prophets, particularly Moses! verse 22. And Philip thus preacheth to the eunuch out of the prophet Isaiah, <440827>Acts 8:27-39; and Peter again to Cornelius out of the prophets, <441043>Acts 10:43; and Paul, in <441301>Acts 13:1, where we find some, both Jews and Gentiles, wrought on by his preaching, and brought into the church. And was it the authority of these apostles (that is, in the Papists' style, the church) that persuaded thus many? Alas! they that heard them did not once dream of their being the church; and therefore did not believe on that account.
Arg. VIII. No law receives its authority of binding men to subjection to it from those that are merely subject to it, and did not make it; therefore the Scripture hath not its authority from the church, which is merely subject to it as a law, and is not the author of it.
612
The whole church is so, and not only pastors, but people; and if the pope himself be not under the Scripture, as the law by which he is to be ruled, well may he pass for oJ an] omov, "that wicked or lawless one," spoken of in 2<530208> Thessalonians 2:8. True, indeed, a law may be made known by a herald that proclaims it; but who can say it receives its authority of binding the subjects from him, when he himself is one of them, and as much bound to it as any else? Allow the church to be the herald which proclaims and publisheth this law, must she therefore give authority to it? Put [a] case: a subject hears of a law, though not by a herald; -- is he not bound to submit to it, because he did not hear it proclaimed? Suppose a man come to the knowledge of the Scripture some other way than by the ministry of the church, in the popish sense, -- that is, the pastors of it (as it is storied the Indians and the Iberians did, by the help of private persons), -- is he not bound to submit to it? Must he suspend his belief till he have the testimony of the church to assure him that the Scripture is of God?
If it be said, that "a law doth not bind till it be promulged, and the promulgation of it is the church's business;" I answer, God hath published his law sufficiently in the Scripture, and to it all must be subject to whom the Scripture comes, whether the church farther tells them that it is the word of God or not; as in the case mentioned, it was received and submitted to. I wonder how the church was the herald that proclaimed the law of God to the Iberians, when they received it from a poor captive woman. Stapleton (before) tells us, that when Paul preached to the Thessalonians, his voice was the voice of the church; and, I pray, was this poor woman's voice the voice of the church too? By my consent, let her even be the church itself, virtual, infallible, -- a mere pope Joan I. But, farther: if the church publish this law we speak of, and it doth not bind till published by her, upon what account did she herself believe it when she first published it? (Let the question be concerning the herald himself, why he believes the law which himself proclaims.) Doth the church believe the Scripture to be the word of God at all, antecedently to her own publishing and propounding it to others, or not? Is her faith wrought in her by the testimony she herself gives to the Scripture, or by something before? I suppose the Papists will scarce be so mad as to say the former; for what kind of faith must that be, when a man believes merely upon his own
613
testimony? And how can the church be the church before she believes? If they say the church's faith in the Scripture was wrought in her before her own testimony concerning its divineness, I would fain know what that is by which it is wrought. If it be any thing in the word itself, or be the testimony of the Spirit, why may not I, or any man else, believe the Scripture, before the church give in her testimony concerning it, upon the same account that she herself doth? But if she believe the divinity of the Scripture upon the testimony of the former church, I would know, again, what better assurance she hath of the testimony of the former church than of the Scripture itself, seeing she can know it only out of the writings of the ancients; and whoever questions the authority of the Scripture, may, upon much better grounds, question the writings of fathers, and decrees of councils, as was said before.
Arg. IX. They that believe not the Scripture to be the word of God, when propounded to them as such, though they have not the testimony of the church to confirm them in it, yet sin in their not believing it; and are therefore bound to believe it antecedently to the church's testimony (for if they were not bound to believe it, they should not sin in disbelieving it): and consequently the Scripture hath its authority in itself, and before the testimony of the church, and therefore not from it.
That men sin in not believing the Scripture even without the church's testimony, is proved from <441346>Acts 13:46,51, where Paul shakes off the dust of his feet against the unbelieving Jews, and tells them they "judge themselves unworthy of eternal life." See <442824>Acts 28:24, etc., where he declares their actual unbelief to be the effect of their hard-heartedness; which, though it might be judicial, they being left of God to themselves and their own lusts, yet withal it was sinful too, and contracted by themselves. And will any man say that these Jews, in refusing the gospel, did not sin? I suppose the Papists themselves scarcely will. If they say, as formerly, that Paul's testimony was the testimony of the church; I answer, those Jews owned no such thing as a gospel church, nor any authority it had to bind them to the belief of the gospel; and consequently could not own Paul as an officer of that church, his apostleship being merely a gospel office; which a man could not submit to who did not first receive the gospel by which he was constituted an apostle. If they say, they might know him to be an apostle by the miracles he wrought; I answer again, that when he
614
preached at Antioch in Pisidia, we have no mention of any miracle he there wrought; yet some, both Jews and Gentiles, believed, <441342>Acts 13:42,43: and therefore they neither received himself nor his preaching upon the account of his miracles; nor could miracles make it the duty of the unbelieving Jews to submit to Paul as an officer of the gospel church, when no miracle was wrought by him. If it be said that he was known by the fame of his miracles elsewhere wrought, which gave credit to him; then it will follow that Paul was to be believed for his miracles' sake, as well as the gospel for his sake; and thence, again, that the gospel was not to be believed merely for Paul's own authority, but principally for his miracles, it being for their sake that he himself was owned as having any authority. And if so, either Paul's authority was not the authority of the church, or the authority of Paul as the church was not supreme; for that of his miracles was above it, -- that which procured credit to him was of greater authority than himself. Upon the whole, it seems, by this reply of the Papists, that miracles were the great thing which procured credit to Paul's preaching; and if they did, the authority of the church did not, -- unless, as before they made Paul and the church the same, so here they will make miracles and the church the same.
Arg. X. It cannot be certainly known, by the testimony of the church, that the Scripture is the word of God; and therefore it hath not, as to us, its authority frown the church.
If it may be certainly known that the Scripture is the word of God by the testimony of the church, then either it must be by the testimony of the universality of believers, or of the pastors. Not the former: for (beside that the Papists themselves exclude them, and say that the Scripture is to have authority with them, but not from them, f197 ) either we speak of the multitude of believers separately and disjunctively; and so they cannot give credit to the Scripture, when they are all of them fallible and liable to error: or else all together and in conjunction; but so likewise they cannot certify us of the divineness of the Scripture, because they never did, never will, meet together to do it. And we may stay long enough ere we believe the divinity of the Scripture, if we tarry till all the believers in the world meet together to give in their verdict concerning it. If we speak of the church merely in the popish sense, for the pastors of it, there will be as much uncertainty as in the other; for either we must consider them
615
separately too, or in conjunction. If separately, they are all liable to error; and, according to the Papists themselves, they do all believe the Scripture on the authority of the church; and therefore cannot give authority to it. If we consider them all together, when did, or when will, the pastors of all the churches in the world meet together, to give their joint testimony to the Scripture? And if they should, why are we bound to believe them? They were not infallible singly, nor can they be any more so conjunctly. If all the several parts of the integral -- the church -- be liable to error or corruption, why is not the whole? But suppose the pastors meet by their delegates in a general council, will that mend the matter? Not at all, that I see; for it is not yet determined by the Papists themselves, where the supreme authority, which should give testimony to the Scripture, doth reside, -- whether in pope, council, or both. And so we are left at uncertainties, and know not to whom to go, -- whose word to take; but must suspend our belief of the divineness of the Scripture, till it be agreed upon among our adversaries whose authority is indeed supreme, and to be relied upon.
Yet put [the] case, [that] a general council be the chief which gives testimony to the Scripture: how shall we know that this council hath not erred, in determining the Scripture to be the word of God? Shall we know it by the Scripture? It is supposed we doubt concerning that; and so its testimony is not valid. Or by the testimony of the church? Why, this council is the church itself, which determines in its own case; and so we must believe this council hath not erred, because it says it hath not erred. If the pope be the church virtual, and we must receive the Scripture on his credit, the same objection will be against him; for how shall we know he doth not err? By the Scripture? But it is yet in question. Or by the testimony of the church? The pope himself is this church; and then we must believe he hath not erred, only because he saith he hath not erred. Lastly, let pope and council both together be this church: how shall we know they both together do not err? Not by the Scripture, for that is not yet owned; nor by the testimony of the church, for pope and council together, are this church, and their testimony concerning themselves is not to be received. And, to conclude, how shall we know that pope and council are the church? Not because they themselves say so, nor because the Scripture doth; for that is not yet believed. Not by the testimony of the
616
Spirit; for why shall that bear witness any more to the church, that it is the church, than to the Scripture, that it is the word of God? Nor yet by notes or marks inherent in the church; for why may not the same be allowed to the Scripture? And how shall we know these marks to be true, but by the Scripture; by which alone we can judge of the nature and properties of the church? And yet still it is supposed that the Scripture is not believed.
IV. This may suffice, to show the absurdity of the popish doctrine. Let
us, in the next place, see what grounds they have for it, and how they oppose the truth. I shall only speak to the chief of their arguments, and reduce them to as few heads as I well can. Any that would see them more largely handled, may consult several of our protestant divines, who speak more fully to this point than the shortness of a sermon will permit.
Object. I. "Either," say they, "the authority of the Scripture must be known by the church, or by the Scripture itself, or by the testimony of the Spirit; but it cannot be known either of the two latter ways: and therefore can only [be known by] the first."
First. That it cannot be known by the Scripture itself they prove, because "neither the whole Scripture can be proved by the whole, nor one part of it by another. For if a man deny the whole Scripture, it will be in vain to attempt the proof of one part by another, when such an one doth no more receive the authority of one part than of another. And the whole cannot be proved by the whole; for then the same thing should be proved by itself: and whereas that which is brought to prove another thing should itself be more clear than that which it is to prove, in this case one obscure thing should prove another; or rather, an obscure thing be brought to prove itself, for the whole Scripture cannot be said to be more clear or better known than itself."
Before I propound the other part of their proof, I shall answer to this.
Ans. The divine authority of the Scripture may be known by the Scripture itself. For, --
1. The authority of one part of it may be proved by another part, to those that do not deny the whole. Some there have been, and still may be, who have received some part of the Scriptures, and not others; to such we may prove that part which they deny by that which they allow. The Sadducees
617
acknowledged the Five Books of Moses, but not "the Prophets;" our Savior Christ, therefore, when he had to do with them, did not cite the prophecy of Daniel to prove the resurrection of the dead, but Moses' writings, <402201>Matthew 22:1. But when he dealt with others of the Jews who received the whole Old Testament, he proved what he spake out of other parts of it, -- out of the prophets themselves; and so bids them, more generally, "search the Scriptures," <430539>John 5:39. Why may not we do likewise? We shall see how the Old and New Testament prove each other; so that we may argue with men that acknowledge the one, so as, by that they allow, to prove that which they deny: --
(1.) The Old Testament is proved by the New. Christ divides the whole Old Testament into Moses, the Prophets, and the Psalms; and thereby declares them all to be canonical, <422444>Luke 24:44. That was then the usual way by which the Jews did divide the Old Testament. And here in the text Abraham sends Dives' brethren to Moses and the Prophets. And Christ, mentioning a place out of the Psalms, bears witness to the whole Old Testament under the name of" The Scripture:" "The Scripture cannot be broken," <431034>John 10:34,35. And we find particular parts of the Old Testament proved in the New. In Matt v., Christ confirms the Law of Moses, as to its divine authority, when he explains it; beside other places, in which he speaks of some particular laws. In <401238>Matthew 12:38-42, and <420425>Luke 4:25-27, and especially Hebrews 11, the historical part of the Scripture is confirmed. And how many testimonies have we out of the Psalms and Prophets everywhere which do the same! The twelve lesser prophets are at once proved by Stephen's alleging them, in <440742>Acts 7:42, where the testimony cited is out of Amos: but Stephen mentions the "book of the prophets;" that is, that volume of the smaller prophets which, among the Jews, was reckoned as one book.
(2.) The New Testament is confirmed by the Old. For how often do Christ and his apostles prove their doctrine out of the Old Testament! When they quote the Old Testament, it is a good proof of its authority to any that own the New; and when by those quotations they prove their own doctrine, it is a good argument for the proof of the New Testament to them that believe the Old, as the case was of the Jews at that time. And therefore our Savior Christ refers them to the Old Testament, particularly Moses, <430545>John 5:45,46, for the proof of the great doctrine he held forth to
618
them, -- that he was the Messiah that should come into the world. So Peter, in <440322>Acts 3:22,23, refers to <051818>Deuteronomy 18:18,19, to prove what he was preaching: "A prophet shall the Lord your God raise up to you," etc. The same we may say of the types of the Old Testament, -- that they confirm the New, in which we find them fulfilled. If any say, "We find no particular confirmation of Ezra, Nehemiah, and Esther in the New Testament;" I answer, They are confirmed by our Savior Christ in his general division of the Old Testament, according to the Jewish account, into the Law, the Prophets, and the Psalms, under which these books were contained, the whole volume of the Hagiographa going under the name of "The Psalms."
2. "But now, what if we have to do with those that deny the whole Scripture, -- admit no part of it? how shall we convince them that it is the word of God?" I answer, --
(1.) Not by the church, be sure; for if they have no reverence for any part of the Scripture, they will have as little for the church, which hath no being, as a church, but from the Scripture. And therefore it will be a most vain thing to attempt a proof of the Scripture, either in part or in the whole, by the church, which is as unknown, in the nature of a church, to them that question the Scripture, as the Scripture itself is.
(2.) We would prove the whole Scripture by the whole, as well as one part of it by another. For as the whole system of God's works in the creation proves itself to be of God, and to have him for its author, <191901>Psalm 19:1, etc., by all those eminent signs and effects of God's goodness, power, and wisdom, which are to be seen in the whole; so likewise doth the whole Scripture prove God to be the author of it, by all those signs and evidences of his wisdom, goodness, power, and holiness, which appear in the whole, and manifest it to be of God. Nor doth it follow from hence, that if the whole Scripture prove itself, it is, as the Papists say, more known than itself, simply and absolutely, though in some respects it certainly may be so; as a man in one respect, may be more known than himself in another. A man, when he hath given some eminent proofs of his learning, is thereby more known than without them he is; so the Scripture, too, considered with all those evidences of God's goodness, wisdom, holiness, etc., which appear in it, is more known than itself, when these are not considered.
619
How do we prove the sun to be the sun, but by the glory of its light, which so far excels the light of other stars? And is not the sun, considered with its light, more known to us than considered in itself. How do we come to the knowledge of the nature of things in the world, but by considering their properties, qualities, effects, etc.; which plainly declare what their nature is, seeing such properties, etc., could not be but where such a nature is? So likewise here, there are those properties in the Scripture, those excellencies, which could be from none but God; and, therefore, make it appear that that writing, which hath those excellencies in it, is of God. To speak of these distinctly is not my present business, not having to do with them that deny the Scripture.
Secondly. "We cannot," say the Papists again, "know the Scripture to be the word of God by the testimony of the Spirit. For either it is by the public testimony, which is that of the church" (and if this be granted, they have enough); "or it is private testimony. But then," they say, "it will follow, --
1. That our faith in the Scripture is enthusiasm.
2. That if the private testimony of the Spirit be questioned, it cannot be proved but by the Scripture; and so the Scripture being proved by the Spirit, and the Spirit again by the Scripture, we shall run in a round, which is no lawful way of arguing."
Ans. To this I answer, that we know the Scripture to be of God by the public testimony of the Spirit; but I deny his public testimony to be his witnessing by the church. It is indeed his witnessing by the Scripture itself, when he witnesseth it to be of God, by those excellencies of it which evidence it so to be; and this he witnesseth to all that have their eyes open to see it: and in that respect it may be called "public." And when he witnesseth the same thing, by the same means, in the hearts of particular believers, and so applies his public testimony to private consciences, enlightening and enabling men to believe upon his public testimony, you may, if you please, call that "his private testimony." This clearly cuts off all that the adversaries object; and no such things will follow, as they pretend, upon what we maintain. We know no other private testimony of the Spirit, but this particular application of his public one; and then, I am sure, there is no danger of enthusiasm. For that is properly enthusiasm,
620
when God reveals any thing to men's minds immediately and in an extraordinary way, and without the intervention of the usual means whereby he is wont to make himself known to men; as in former times he did to the patriarchs, prophets, and apostles (and the enthusiasm both the Papists and we find fault with is, when men pretend to this, which yet they have not): but when God makes known his will in an ordinary way, by the use of instruments and means for the conveying of spiritual knowledge to them, this is not enthusiasm; as when "faith comes by hearing," <451017>Romans 10:17. And so it is in the case before us: when the Spirit witnesseth to the hearts of private believers that the Scripture is the word of God, he doth it in an ordinary way, -- working in them a faith of the Scripture by those arguments of divinity which are in the Scripture itself; and makes use of them as means to induce them to believe. As the light and brightness of the sun is the medium whereby it is known to be the sun; so that divine light and power which is in the word, is the very medium and argument whereby the Spirit, enabling us to perceive it, persuades us that that word is the word of God. And I would ask our adversaries, Can a private man believe the divinity of the Scripture merely on the authority of the church, without the Spirit's witnessing it to him by that authority? If they say, "Yes," then they must acknowledge that faith to be merely human, because not wrought by God. If they say, "No," (as they must if they be constant to themselves, in holding that the Spirit witnesseth by the church,) then, when the Spirit witnesseth to the conscience of a private believer by the church, why is not that enthusiasm too? For when he witnesseth to a private conscience by this application of his public testimony, here is as much a private spirit, and a private testimony, as any we speak of. The only difference is in the medium the Spirit useth in this private work; which they say is the testimony of the church, and we say is the Scripture itself. Both of us agree that it is the Spirit's public testimony; but they call one thing so, and we another. If they say that yet this is not enthusiasm, because here is no immediate revelation, but means are made use of; I say the same of the Spirit's witnessing to the divinity of the Scripture in the heart of a private believer by the Scripture itself, or those notes of divinity which are apparent in the word. This is no more immediate than the other, nor any less [so], by the intervention of means.
621
And for the other consequent they would infer from the private testimony of the Spirit, -- that then "we shall run in a round, and prove the Scripture to be the word of God by the testimony of the Spirit, and prove the Spirit again by the Scripture," f198 -- there is as little fear of this as of the other For we bring not the private testimony of the Spirit in our consciences (against which only this objection is made), or his applying his public testimony to us in a way of illumination and conviction of our minds, as the argument inducing us to believe; but that, we say, is his public testimony in the word, when he witnesseth its divinity to us by that excellency, light, and power which is in the word itself, and makes use of that to persuade us to believe. The Spirit, indeed, is the efficient of our faith, or the agent which causeth us to believe, enlightening our minds, and drawing our hearts to consent to the truth; but the evidences of divinity we see in the Scripture, through the Spirit's enlightening us, is the reason or motive of our believing: they move us to believe objectively, but the Spirit effectively. So that here is no danger of a circle in our discourse, or proving idem per idem. For if I be asked, how I know the Scripture to be the word of God; this question may have a double sense: for either it is meant of the power and virtue whereby I believe; and then I answer, By the power and efficiency of the Spirit of God, opening the eyes of my understanding, and enabling me to believe; -- or it is meant of the medium or argument made use of, and by which, as a motive, I am drawn to believe; and then I answer, Those impressions of divinity the Spirit hath left on the word, and by which he witnesseth it to be of God, are the argument or motive persuading me to believe. Now, when they ask how I know the Spirit, who witnesseth in my conscience to the divinity of the Scripture, to be the Spirit of God, the question is plainly, by what means or argument I am persuaded that it is the Spirit of God; and then I answer, By those properties of the Spirit which the Scripture mentions. And so the question, how I know the Scripture to be the word of God, either is concerning the efficient of my belief of the Scripture, or else it is not to the purpose (for I do not allege the efficiency or inward operating of the Spirit as the motive of my faith); and the latter is concerning the objective cause or argument inducing me to believe the Spirit to be the Spirit of God. The mistake is this, -- they would fasten upon us, that we make the Spirit in his inward work upon our hearts to be the motive to our faith; whereas we only make it to be the efficient of our faith.
622
To conclude this answer to their first argument: -- let us see if it may not be retorted upon themselves. If the church's testimony give authority to the Scripture, as Papists say, then if a man deny the authority of the church, how will they prove it? For neither one part of the church can give credit to the other, when the whole is questioned; nor can the whole church give credit to itself; for then the whole church will be more known than itself. Or if we ask, How comes the church to believe the Scripture? is it by its own testimony? But surely it must believe it ere it can give testimony to it Or is it by the testimony of the Spirit? If so, is it by the public testimony of the Spirit? That cannot be; for, according to them, that is no other than the testimony of the church itself, the absurdity of which hath been already shown. Or if it be the private testimony of the Spirit; then they, by their own arguing, will run into enthusiasm, as well as we. And, indeed, they do plainly run into a circle, in their proving the Scripture by the authority of the church, and the authority of the church again by the Scripture; for with them the authority of the church is the motive or argument, whereby they prove the divine authority of the Scripture, and that again is the motive or argument, by which they prove the authority of the church. And so both the church and the Scripture are more known than each other, and yet less, too: more known, because they prove each other; and less known, because they are proved by each other. Here they are themselves in a noose. But it is no matter; the pope's omnipotency can easily break it, or the church's authority make her logic canonical, though all the Aristotles in the world should make it apocryphal!
Object. II. "It is necessary for us, in religion, to have the canon of Scripture certain: but this we cannot have, otherwise than by the church; because its authority is most certain, and the only one which is sufficient, to remove all doubts concerning the divineness of the Scripture out of our minds; both because God speaks by the church, and because the church best knows the Scripture. She is Christ's bride, and therefore best knows the voice of the Bridegroom; she hath the Spirit of Christ, and therefore can best judge of his word and the style of it."
Ans. We deny that the canon of the Scripture cannot be known but by the church, and the contrary hath been already proved: the Scripture hath been owned and received where no such judgment of the church hath been. And
623
it is as false, that the authority of the church is the greatest and most certain; for that of the Scripture, upon which the church and her authority depend, is above it. God speaks in the Scripture, and by it teacheth the church herself; and therefore his authority in the Scripture is greater, -- the authority of him that teacheth, than of those by whom he teacheth: as the authority of a king in his laws, is greater than that of an officer that proclaims them. A king may, by his council or judges, acquaint his subjects with his laws; but will it therefore follow, because he speaks his mind, which is in those laws, by such officers, that their authority is greater than that of those laws themselves? God speaks by the church (the true church, we mean); but he speaks nothing by her but what he speaks in the Scripture, which she doth only ministerially declare to us: and therefore the authority of God and his law is above hers, who, though she publish, yet did not make it, but is herself subject to it, and by that law only stands obliged to publish it to others. And for what they say of the church's ability to judge of the Scripture, we answer, that she cannot judge of the style of the Scripture otherwise than by the help of the Spirit, and by the same private Christians may judge too; and there be no means whereby the church can know the Scripture to be the word of God, but particular believers may know it by the same. And if the church's authority be so great, in our adversaries' opinion, because she can so well judge of the style of the Scripture, how much greater is that of the Scripture, which is able, by its style, to manifest itself to the church!
Except. "But," say they, "we do not know the voice of Christ in the Scripture but by the church; therefore her authority is greater."
Ans. This is both false and inconsequent: false, for it hath been sufficiently evinced that the voice of Christ may be otherwise known, and hath been, too; inconsequent, in that it follows not that the authority of the church is therefore greater than that of the Scripture. John Baptist directed many to Christ: and suppose, without his direction of them and witnessing to Christ, they had never come to him, will it thence follow that John's authority was greater than Christ's? The church, we grant, may be a mean whereby many are brought to the belief of the Scripture, who yet, afterward, do believe upon better grounds, as being persuaded by the word itself.
624
Object. III. "We can no otherwise know the Scripture to be the word of God, than as we know what books are canonical, and what not -- what were written by inspired men, and what were not; but this we can know only by the authority of the church. This is proved, because some books which at first were not received as canonical, the church did afterwards receive, as Ecclesiasticus, Tobit, Susanna, the books of Maccabees, etc.; the Epistle to the Hebrews, the second of Peter, second and third of John, and the Revelation. And books which are not canonical, are therefore not canonical because the church would not allow them as such; namely, the Revelation of Paul, the Gospel of Peter, Thomas, Matthias, etc. And, lastly, some books written by prophets and apostles are not canonical, because the church hath not determined that they are so."
Ans. To let pass what a learned Protestant f199 largely proves, -- namely, that it is possible to know the Scripture to be the word of God, and yet not know which books are particularly canonical and written by inspired penmen, -- that it may be known that the doctrine contained in those books is of God, though it be not known whether it were written by such as were immediately inspired themselves, or had it from those that were, -- in the primitive times, some not only good men, but churches too, did deny some of those books to be canonical which we now generally receive; and yet they did receive the word of God, and the doctrine contained in those books, though they questioned whether those books themselves were written by such as were immediately inspired or not. And do not the Papists themselves tell us, that the canon of the Scripture was not established for a long time after the apostles' days, till it might be done by general councils? And yet, surely the church did in the meantime own the word of God, and know the voice of Christ.
We say, then, that it may be known which books are canonical, and which are not, otherwise than by the church; for the church herself knows them otherwise than by herself, or her own authority. When she declares them to be canonical, she believes them to be canonical; and her believing them to be canonical is antecedent to her declaring them to be so. She must learn herself, before she can teach others: she believes them, therefore, to be canonical, because she sees the stamp of God upon them, and that they are such as can be of none but God. The same way, likewise, private believers
625
may know them. And when the church sees this stamp of God upon a book, she thence concludes it to be divine, and then declares it to be so.
Except. "But how, then, comes it to pass, that some books of canonical Scripture were not so soon received as others, if all have such an impress of divinity upon them?"
Ans. I answer, that these notes of divinity, which are sufficient in all the several books of Scripture to demonstrate them to be of God, yet may be more clear and illustrious in some than in others; as God's power and wisdom may be more apparent and conspicuous in some of his works than in others of them. Or else it may be from the different degrees of illumination afforded to different persons, and in different ages. When some doubted of some books of Scripture, all did not; and they that did not, had a greater measure of the Spirit, as to that at least, than others had.
Now, to their particular proofs of the minor proposition in their arguments, we answer particularly, --
1. That those books annexed by the Papists to the Old Testament, and called by them "deutero-canonical," and by us no better still than "apocryphal," such as the books of Maccabees, Esdras, Tobit, etc., never were received into the canon by the ancient church, nor can they produce the decree of any one ancient council wherein they were owned; as for modern councils, we matter them not. They say that these books were doubted of at first, and afterward received. Belike, then, the church at first did not know them to be the word of God; and if she be the bride of Christ, who best of all knows the Bridegroom's voice, how came she for so long time not to know it? Here, certainly, in spite of infallibility, the church must be in an error; for if she doubted of the divinity of these books, when yet they were really divine, she erred in so doubting; and if she did know them to be of God, and yet did not receive them, she was more than erroneous; that is, she was plainly rebellious. As for the Epistle to the Hebrews, the second of Peter, and those others which we all own as canonical, f200 though some particular persons or churches might doubt of their authenticness, yet it doth not appear that all ever did. Some of the Papists themselves confess that the Epistle to the Hebrews was generally acknowledged, unless by two or three of the Latin fathers; and Jerome reckons both that and the Revelation as generally acknowledged for
626
canonical. However, when these books were owned as canonical, it was not on the bare authority of the church. For how came the church herself to acknowledge them? How came she to know that they were written by inspiration? Did she believe it on her own credit? or did she not rather receive them as canonical because she found them canonical, perceiving the stamp of God upon them? And surely the same reason might make us receive them, though the church had not testified concerning them.
2. To the second thing they allege concerning the Revelation of Paul, the Gospel of Peter, etc., or any book written by philosophers or by heretics, I answer, that if the church did reject them, she did do but her duty; and it will not follow from her rejecting them, that there was no other way of knowing them not to be canonical, beside the church's disowning them. For upon what grounds did the church disown them? upon her own authority? Then she rejected them, because she rejected them! -- judged them not to be canonical, because she judged them not to be canonical! If she did disown them, because she saw not that dignity and excellency in them which she saw in the books of the Old and New Testament, and which might persuade that they were of God; surely, then, it was not merely the church's authority which made them not to be canonical; -- and on the same grounds that the church rejected those books we likewise may do it. Sure I am, Eusebius reckons those books not only "as forged," but as something worse, -- that is, "absurd and impious." f201
3. When they say that "some writings of the prophets and apostles themselves are not canonical, -- and therefore not so, because not acknowledged by the church to be so, -- I answer, that some things the prophets and apostles might write as private men, and not by the inspiration and special direction of the Holy Ghost; and such never were to be received into the canon of the Scripture, nor were written with any intent that they should. But those things which they wrote as prophets and as apostles, by the immediate inspiration and special direction of the Spirit, and for this end, that they might be the rule of the saints' faith, were all received into the canon. If they deny this, let them produce any such writing of prophets or apostles not yet received as canonical For what they say, out of 1<132929> Chronicles 29:29, of the writings of Samuel, Nathan, and Gad, how will they ever make it evident that they were other than the books of Samuel, written partly by himself while he lived, and
627
partly by Gad and Nathan after his death? And so, likewise, 2<140929> Chronicles 9:29, the writing of Nathan, Ahijah, and Iddo; and 2<141322> Chronicles 13:22, Iddo again; 2<142034> Chronicles 20:34, Jehu: how will they ever prove them to be other than what we have in the books of Kings? It is true, too, that mention is made of some writings of Solomon which are not in the canon; but how will it appear that they ever ought to be there, or were ever written for that purpose? As for any writings of the apostles which are not in the Scripture, the chief insisted on is the Epistle (as they would have it) of Paul to the Laodiceans, mentioned <510416>Colossians 4:16; which we deny to have been written by Paul, nor will the words enforce any such thing: "the epistle from Laodicea" is one thing, and "to Laodicea" another. f202 It is most likely to have been some letter written by the Laodiceans to Paul, in which there being some things that concerned the Colossians, the apostle adviseth them to read that epistle. Jerome saith of this epistle, that "some do read it as one of Paul's; but it is generally rejected. f203 And for other books which they mention, they have been, as generally, disowned by the church as fictitious, and not written by the authors whose names they bear. The same father cashiers several of them together that went under the name of Peter, "as being all apocryphal." f204
Object. IV. "We cannot confute heretics who deny the Scripture, or part of it, but by the authority of the Catholic Church, which receives it."
Ans. Those heretics that will acknowledge the church, may be confuted by its authority, but not have faith wrought in them: they may have their mouths stopped, but not their minds enlightened, by it. And though we may make use of the authority of the church with such, yet not as the chief, and much less only, argument to persuade them of the divinity of the Scripture. But even by the same way whereby believers are persuaded of it, may heretics be persuaded too. And if we meet with such heretics as pay no more reverence to the church than to the Scripture, we are in a fine case if we have no other way of dealing with them but by urging the authority of the church: surely they that deny the divinity of the one will not stick to deride the testimony of the other.
Object. V. To pass by other testimonies [which] they cite out of the ancients, one they mainly triumph in, -- that saying of Austin, that he
628
had not believed the gospel had not the authority of the church moved him to it? f205
Ans. Austin speaks, when converted and orthodox, of himself as formerly a Manichee; and shows that he had then been moved by the authority of the church to receive the gospel. When he was a Manichee he was a heretic, not a heathen, and so might have some esteem for the church; or if he had no respect for the church as the church, yet he might -- even by the confession of Papists themselves, so far as he saw the consent of so many nations, and the prescription of so long time, and other like arguments in the church, to induce him reverence it.
V. Application: --
Use I. From what hath been spoken, we may conclude, --
1. The mischief and danger of Popery as to this particular doctrine. How dishonorable and injurious to God is this doctrine of the Papists, and how destructive to religion!
(1.) How dishonorable to God, for the credit of his word to depend upon the testimony of men, and not to be able of itself to discover its author!
1st. A dishonor it is to his wisdom, if he could not otherwise assure men of the divine original of the Scripture, than by having men bear witness to it; if he knew no other way of certifying us of his will, and making known his laws to us, but by the help of our fellow-creatures, who, as well as we, are subject to those laws. Can God make "the heavens declare his glory," and cannot he make the Scripture do it? <191901>Psalm 19:1. Can he make himself "known by the judgments which he executes," and not by the statutes he establisheth? <190916>Psalm 9:16. Can he show forth his wisdom, power, and goodness by the things he doeth, and not by the things he speaks; and so make his works praise him, but not his word? <19E510>Psalm 145:10. Nay, can en so write, so speak, as thereby to discover themselves, and what wisdom, or knowledge, or skill they have; and cannot God do as much? Is God less wise and able than they are; or is he wise in some things, and not in others? How came "the Spirit of the Lord" to be thus "straitened," <330207>Micah 2:7, as to have but this one way of making known the word to us; and that such an one as he must be beholden to his creatures for it? It is certain that formerly he had other ways; and why hath he not now? How
629
comes he to be less wise than he was? Surely, if there be "no variableness" in God, "nor shadow of turning," <590117>James 1:17, he must be as unchangeable in his wisdom as in any other attribute, and there can be no diminution of it.
2d. If God can otherwise make known the divineness of his word, than by the testimony of the church, and yet will not, it looks (to say no worse) very like a reflection upon his goodness, to leave men a more uncertain way of coming to the knowledge of his will and their duty, when he could give them a more sure one, -- to leave his people no better helps against their weakness and doubtings, than the uncertain authority of a man, or a company of men, who may as easily be deceived in the testimony they give, as others may in the faith they yield to it. And if God did, formerly, give his people a better and more sure foundation for their faith than the authority of mere men, weak men, fallible men (as hath been proved), how comes his goodness to fail now, and to be less to saints under the gospel, than to those under the law, or the patriarchs before it?
3d. This doctrine of the Romanists greatly derogates from God's sovereignty. It degrades his authority, and lifts up the church into his place; it doth worse than make princes go on foot, and servants ride on horses, <211007>Ecclesiastes 10:7. If what the Papists teach in this point be true, the Holy Ghost is in a worse condition than his apostle was, who needed not "letters of commendation" to or from the churches, 2<470301> Corinthians 3:1; he must be fain to canvass for the votes of men, or seek their testimonials; God himself cannot establish his laws without the church's leave; Jesus Christ shall not be King of saints, -- not sway his scepter nor rule his house, without the good-liking of the pope and council. What is this but what was said of old? -- " Nisi homini Deus placuerit, Deus non erit;" f206 -- "God must be concerned to please men," at least the Papists: "for if he doth not, they know how to be quit with him; for then he shall not exercise his authority over them," -- not bind their consciences, not command their faith, not prescribe them their duty, not govern their lives: the church will not give their approbation to his laws, and so he shall not be their Sovereign, he shall not be their God. What can be more injurious to God's supremacy than this doctrine, which subjects the authority of God in his word to the pleasure of his creatures? What sovereign prince upon earth will endure to be so dealt with, -- to have the authority of his laws
630
suspended upon the testimony of those that publish them, of those that are themselves subject to them? I dare say, the pope scorns to have it said, that his decretals have their force from him that divulgeth them, or his bulls from him that posts them up. He would not endure, if he sent out his orders to a church or council, that they should sit upon them, and subject them to their judgment, and approve or disallow of them as they saw fit; he would expect, that they should be received and submitted to, upon the account of his stamp upon them, and seal annexed to them. Why may not the Scripture be allowed as much, which hath God's stamp so fairly impressed on it, and had the seal of so many miracles to confirm it?
(2.) This doctrine of the Papists is prejudicial, indeed destructive, to Christian religion. It leaves us only the name of Christianity, and no more. What is all religion, if God be not the author of it and, if the Papists say true, we can never be sure, that God is the author of that which we call Christian. This one doctrine of the Romish synagogue puts us into a worse condition than the Jewish one is in; which hath some foundation for its faith and worship, whereas this leaves none at all for ours. It is, in a word, most perniciously contrary to, and destructive of, a Christian faith, and comfort, and obedience, all at once: --
1st. It is destructive to our faith. It leaves us no firm footing for it, when it must be first founded upon, and lastly resolved into, the authority of men; and we can never know the Scripture to be the word of God, without either the concurring votes of all the Christian world to assure us of it, or at least the definitive sentence of a pope or council, and have no better assurance of its being divine than their say-so. What can ruin our faith, if the undermining of it do not? and what is it to undermine it, if this be not? It takes away the very foundation of it; and, instead of the infallible veracity of the God of truth, puts us off with the uncertain testimony of, at least, a company of fallible men, who may every one of them be deceived; and therefore so may we too, for company, if we rely on their authority. Indeed, it leaves us little (if any at all) more certainty for our religion than the Turks have for theirs; for why may not they as well require us to believe, that God speaks to us in the Alkoran, because they say he doth, as the Papists require us to believe he speaks to us in the Scripture, merely because the pope or council says so? nay, how little difference doth this cursed doctrine make between the great mysteries of
631
the gospel, the articles of our faith, and the ridiculous fables of the rabbins, or abominations of Mohammed! For if some writings are not canonical Scripture, merely because the church (that is, pope or council) hath not canonized them, and some are, because it hath, -- the Acts of Peter and the Revelation of Paul are not the word of God, because the church would not so far dignify them; and the Epistles of Peter and Paul are therefore of divine authority, because it so seemed good to the church to determine, -- why might not the same church, if she had been so pleased, have added the Talmud to the Scripture, ay, and the Alkoran too? And they cannot say, it is because these books contain not only innumerable fopperies, but notorious lies, unless they will eat their own words, and recede from one of their chiefest arguments; namely, that the apocryphal books they themselves do not receive are therefore only not canonical, because the church hath not received them, when the rest are, because she hath.
2d. It is as destructive to our comfort. When our great comfort proceeds from our faith, such as the one is, so will the other be too; an ill-grounded faith can never produce a well-grounded comfort: the foundation being shaken, the building must needs totter. What will become of that "comfort of the Scripture" the apostle speaks of, <451504>Romans 15:4, -- that "joy and peace in believing," verse 13, -- that hope in God's word David mentions, <19B981>Psalm 119:81, 130:5, -- if we can no otherwise be sure that it is God's word, but only because men tell us it is so? How will our hope and comfort fail us, and our hearts fail us, when we come to consider, that that testimony of man, which is the ground of our faith, and therefore of our comfort, for aught we know, will (sure enough may) fail us! How should we stand, if our foundation sink under us? If the rain should descend, and the floods come, and the winds blow, and beat upon us, what shelter, what fence should we have? How great would our fall be! <400727>Matthew 7:27. If temptations should arise, and assault and shake our faith, how should we maintain our comforts? Would it not be sad for us, or any of us, to say within ourselves, "I have ventured my soul and its eternal welfare upon the Scripture, and the promises I there find; but how do I know that this Scripture is the word of God? How do I know I am not mistaken? Am I as sure I am not deceived as I am certain of being miserable if I be? Here is, indeed, a company of men that call themselves "the church;" but that is a hard word; I never meet it anywhere but in their mouths, and in this book
632
which they have put into my hands; and yet these are the only men that tell me it is the word of God. But what reason have I to believe them? They say, indeed, they are infallible, and cannot be deceived; but how shall I know that? They say the Scripture says so. Suppose it doth, what know I but they make it say so, and the Scripture and they are agreed together to gratify one another, and speak for one another? I see not that they are the church unless the Scripture makes them so; and yet they tell me, that the Scripture is not the word of God to me unless they make it so. I know no authority they have to bind me to believe them, but what this book gives them; and they know none it hath to bind me to believe it, but what they give it. And thus I am quite at a loss, if either this thing called "the church" be not honest, but will cheat me; or be not infallible, but may deceive me. How vain, then, and flattering have all my hopes been hitherto! how uncertain my faith, how deceitful my joys and comforts! Farewell "glory, and honor, and peace!" Farewell "life and immortality!" Farewell "the inheritance of the saints," and the "crown of righteousness!" Fine things, if I knew where to have them! Romans 5:10; 2<550110> Timothy 1:10; <510112>Colossians 1:12; 2<550408> Timothy 4:8. How would you like this, Christians? Do ye not even tremble at the thoughts of such dismal temptations? What think you, then, of the religion of the Papists, which exposeth all that embrace it to such uncertainties? It is no wonder they allow no certainty of salvation to believers, when they leave them at so great uncertainties for the very foundation of their faith.
3d. It is as destructive to our obedience as to either of the other. Gospel obedience is the fruit of faith; and therefore such as is the faith we have, such will be the obedience we yield. If our faith be not right, our obedience can be no better. A human faith is not sufficient to found our duty to God upon; and that obedience which proceeds only from such a faith, will neither be acceptable to God nor available to us. And yet such is the faith, and no higher, which causeth our obedience, if it be grounded only, or firstly, in the testimony of man, and resolved into it. "Without faith it is impossible to please God," <581106>Hebrews 11:6; and that faith, surely, is a divine faith, such as rests on God's own authority. But if we believe the Scripture to be of God only because men say it is, that faith cannot be divine; nor, therefore, the obedience which flows from it acceptable. In this case, the same testimony of the church, which would be the foundation of
633
our faith, would likewise be the cause of our obedience. We should believe duty to be duty with the same kind of faith with which we believed the command of it to be of God, and that would be no other than men's telling us that it is; and so the result of all would be, that we must obey God, because they tell us he commands us to obey him; and so we first show a respect to men in believing, before we show any to God in obeying him. And then, not only we must be beholden to the church for the knowledge we have of our duty, but God must be beholden to her too for our performing of it.
2. How much better a religion is ours than that of the Papists! We are the veriest fools upon earth, if ever we change our own for theirs.
(1.) We have more certainty in our way than they have, or ever can have, in their way. Our faith is built upon no worse a bottom than the infinite veracity of Him who is the truth itself, revealing himself to us in the Scripture of truth, and not on the sandy foundation of any human testimony: -- it leans upon God, not upon men; upon "Thus saith the LORD," not, "Thus saith the church." Though we despise not the true church, but pay reverence to all that authority wherewith God hath vested it, yet we dare not set it up in God's place. We are willing it should be a help to our faith, but not the foundation of it; and so should do its own office, but not invade God's seat, nor take his work out of his hands: that would neither be for his glory nor our own security. Our faith is a better than such an one would be: we receive it not from churches, from popes, from councils; but from God himself, that cannot lie to us, and will not deceive us. If we are beholden to men, parents, ministers, etc., for putting the Bible into our hands, and directing us to the Scripture; yet when we read it, hear it opened, and are enlightened by it, and see what a spirit there is in it; when the word enters into us, as the sunbeams into a dark room, and gives us light, <19B9130>Psalm 119:130; when we see its excellency, are ravished with its beauty, taste its sweetness, feel its power, admire its majesty; when we find it to be such a word as searcheth our hearts, judgeth our thoughts, tells us all that is within us, all that ever we did in our lives, <430429>John 4:29, awakens our consciences, commands the most inward spiritual obedience, sets before us the noblest ends, and offers us the most glorious reward, -- an unseen one, -- an eternal one; -- then we come to acknowledge that of a truth God is in it, -- no mere creature could be the
634
author of it. And so we believe it, not because men have ministerially led us to the knowledge of it, or have persuaded or commanded us to receive it, or told us it is of God; but because we ourselves have heard and felt him speaking in it. The Spirit shines into our minds by the light of this word, and speaks loudly to our hearts by the power of it, and plainly tells whose word it is; and so makes us yield to God's authority. Take a Christian whose faith is thus bottomed, and overturn it, if you can: -- you must first beat him out of his senses, -- persuade him he hath no eyes, no taste, no feeling, no understanding, no affections, no reflection upon himself, no knowledge of what is done in his own soul, and so, indeed, that he is not a man, but a brute or a stock, -- ere ever you can persuade him that the Scripture is not the word of God. Whereas, on the other side, the Papists' religion is built merely on men, and their faith hath no more certainty than those men have infallibility. Ask them what is the great, nay, the only convincing reason why they believe the Scripture to be the word of God, and they will tell you, "The church's testimony concerning it." They believe it, because the church commands it; that is, the pope doth so, or a general council, or somebody, -- they know not who.
And here they are at a loss already; for as much as they fill our ears with a great noise and din of "the church!" and can scarcely talk of any thing but "the church! the church!" yet they are not so much agreed among themselves what this very church is, upon whose authority they build their faith, and would have us build ours. In several countries they have several churches, several supremacies, several infallibleships: a council is the church, and supreme and infallible, in France; and the pope is the same in Italy. And so (amongst the Papists), if you do but change your climate, you must change your faith too; -- if you but cross the Alps, you must translate your faith, and shift it from a council's shoulders to the pope's. A strange, variable thing you will find it, which must be calculated according to the meridian you are in, and will not serve indifferently for all places; so that you must be sure to fix your habitation, ere you can settle your belief. And yet, if this were agreed upon, you would still be at an uncertainty, as to the infallibility of whatsoever they call "the church:" -- for you are likely to have nothing but their own word for it; and if you will take it so, you may; or if they prove it by the Scripture, they desert their cause, and own the Scripture as above them, and authentic without them;
635
and so, while they would establish their infallibility, they lose their authority.
And so, to conclude, there is nothing certain, nothing solid, among them, nothing able to bear the weight of an immortal soul, -- nothing upon which a man can venture his everlasting salvation. I see no such thing as a truly divine faith among them, unless it be therefore divine, because built upon the authority of their lord god, the pope. They call the pope ecclesiae catholicas principsm et sponsum. In the mass at the election of him, they apply that to him which is said of the Holy Ghost: "I will pray the Father, and he will send you another Comforter," <431416>John 14:16. And in the time of Leo X. it was disputed in their schools, among other blasphemies, whether the pope were a mere man, or quasi dens, "as it were a god;" and whether he did not partake of both the natures of Christ, Mornaei Myster. Iniquit., p. 636.
(2.) Our religion is more comfortable, as well as more certain. Our faith being built upon the truth of God himself, and our comfort upon our faith, so long as our foundation remains immovable, we need not fear our superstructure. If our faith have good footing, our hopes and comforts will keep their standing. Faith in the promises is that from whence all the comfort of our hearts, and our "rejoicing in hope of the glory of God," doth proceed, <450502>Romans 5:2. A Christian's joy, "is joy in believing;" and his peace, "the peace of God," <500407>Philippians 4:7; and his comforts, the comforts of the Holy Ghost: but this can never be, if our faith be founded immediately on the testimony of men, and not of God; or if we believe the promises of the word to be made by God, because men tell us he made them. So long as we hold to the "sure word," 2<610119> Peter 1:19, we have sure hopes and sure comforts, and no longer; and therefore a Papist can never have any "strong consolation" by his faith, <580618>Hebrews 6:18, when his faith itself hath so weak a foundation. How can they ever rejoice in hopes of heaven, when they believe there is a heaven with no better a faith than they believe a pope or council to be infallible? It is to little purpose to say they believe there is a heaven (say the like of other articles), because God in the Scripture tells them so, when they would not have believed one tittle of that very Scripture, if a pope or a council had not bid them believe it: for then their hopes and comforts are all resolved into the authority of this church (whatever it be), as well as their faith is; and both the one and the
636
other rest not on the real infallibility of the God of truth, but on the pretended infallibility of one single prelate at Rome, or a convention of them at Trent. From such a foundation for our faith, and such comforters of our consciences, the Lord deliver us!
By this you may gather what you must do, if you would be Papists. You must renounce your reason and faith too, if you would embrace their religion; you must enslave your consciences to the authority of men, and so put out your own eyes that you may see with other men's. You must not be "built upon the foundation of the apostles and prophets," <490220>Ephesians 2:20, but of popes and councils, -- it may be, of a single pope; and so hazard your eternal peace and welfare on the credit of a man who may be himself a murderer, an adulterer, a sodomite, a necromancer, a blasphemer, a heretic; and may be so far from being saved himself, that he may, as some Papists acknowledge, carry whole cart-loads of souls to hell with him. Yet still he is infallible! -- an infallible murderer, an infallible sodomite, an infallible sorcerer! etc. And you must believe him to be infallible all this while, by himself, or with a council, or you cannot be saved, -- among them. The church, to be sure, you must believe and adore, whatever it be, either representative or virtual; you must not ask a reason for your faith neither, but tamely submit to its tyrannical dictates. And if it should ever come to this, would it not be as hard a chapter as the third of Daniel? -- would not Smithfield be as hot a place as the plain of Dura, if every one that would not fall down and worship this great golden idol -- Holy Church -- should be cast into the burning fiery furnace
Use II. And, therefore, to prevent this, and that your faith may be firm and immovable, as standing not in the authority or wisdom of men, but the power and truth of God; that your hearts may be full of comfort, your lives full of holiness, your deaths full of sweetness; and that you may be "more than conquerors" over all those temptations whereby the wicked one may at any time assault your faith, -- be sure to see that it have a good foundation, -- see that you believe the Scripture upon solid and lasting grounds. Trust the authority of no mere man, nor company of men, in the world, in a business on which the everlasting blessedness or misery of your soul doth depend. Hear Moses and the prophets; hear the apostles and evangelists. We are sure God spake by them; and they never err. As for popes and councils, we are sure they have erred, and so may do again.
637
And so may your parents that first instructed you: masters, teachers, churches, all may err. And though, de facto, they do not err in this, when they tell you the Scripture is the word of God; yet, they being but men, and having no promise of absolute infallibility, and being liable to mistakes in other things, -- when you find that, you may come to question whether they were not mistaken in this too; and so think you have been deluded all this while, and [have] taken that for the word of God and rule of your lives which is nothing less. And then you will either cast away your faith, or you must seek a new foundation for it. And if you come in a Papist's way, and hear talk of Peter's successors, Christ's vicars, catholic churches, general councils, infallibilities, long successions, apostolical traditions, you do not know what kind of spirit such conjuring words may raise up in you. You may be apt to think the major part (as you will be told, though falsely, it is) must carry it, and so determine your faith by the votes of men, -- that is, not so much change the foundation of it, as enlarge it; and whereas, before, it was built upon the credit of a parent or a pastor, now build it upon the credit of a great many, or a great one in the name of all the rest; or if it rested before on a particular church, now it shall rely on that which you are told is the catholic one. For my part, I shall never wonder to see ill-grounded Protestants easily turn Papists: they are semi-Papists already, and they may soon be wholly such. They have a pope at home; and if they do not like him, they may easily exchange him for another abroad. He that pins his faith upon one man's sleeve may soon do it upon another's: he is already a church-Papist, and may soon be a Mass one.
And therefore, to conclude, whoever thou art, if thou have not formerly done it, search thyself now, ere Satan sift thee; try thy faith in the Scripture, that it may be approved; see whose image and superscription it bears, what foundation it hath, what answer thou canst give to any one that asks thee a reason of it; nay, what answer thou canst give thyself. Ask thyself, "Why do I believe the Bible to be the word of God? How do I know it was not the invention of man? By what arguments, by what authority, was I induced to give my assent to it? Do I take it merely on the credit of those of whom I was born, among whom I was bred, -- with whom I have conversed? Is this a sufficient foundation for my faith? Dare I venture my soul upon such a bottom? Is this to build my house upon a rock? How near the Papists am I come, ere I was aware of it! I spit at
638
them, and defy them, and yet act like them, if not below them, and can scarcely say so much for my faith as they can for theirs." If this be thy condition, -- to work anew, for shame! and begin quickly too, and get thy faith well settled, and upon its right basis; or, I dare say, thou wilt never keep thy faith at the expense of thy life, but rather turn ten times than burn once. If thou hast, therefore, any regard to the constancy of thy faith, to the comfort of thy life, the honor of God, or the salvation of thy own soul, labor immediately to get thy belief of the word better founded: read the Scripture constantly, study it seriously, search it diligently, hear it explained and applied by others, meditate on it thyself, and beg of God an understanding of it, and a right faith in it; that he would give thee "an heart to perceive, and eyes to see, and ears to hear," <052904>Deuteronomy 29:4; that he would "open thine eyes to behold wondrous things out of his law," <19B918>Psalm 119:18; that he would give thee his Spirit, that thou mayest "search the deep things of God," 1<460210> Corinthians 2:10; -- that he would cause thee to hear his voice in that word which thou hast hitherto taken to be his, and direct thy heart into the surest grounds of believing it.
And, be sure hold on in such a way of painful endeavors for the getting thy faith settled till it be done, and what thou hast hitherto received on the account of man thou now believest for the sake of God himself. I deny thee not the testimony of the universal church of Christ in all ages, so far as thou art capable of knowing it, as well as of the present church, or any particular one to which thou art any way related, as a help to thee: make the best thou canst of it, only rest not on it. But especially take notice, if thou see not the stamp of God upon the word, characters of divinity imprinted on it, as well as external notes accompanying it, consider the antiquity of it, the continuance of it, the miracles that confirmed it, the condition of the men that penned it, -- their aims, their carriage and conversation, -- God's providence in keeping it and handing it down to thee through so many successive generations, when so many in all ages would have bereaved the world of it. And, farther, consider the majesty and gravity, and yet plainness and simplicity, of its style; the depth of the mysteries it discovers, the truth and divineness of the doctrine it teacheth, the spirituality of the duties its enjoins, the power and force of the arguments with which it persuades, the eternity of the rewards it promises and the punishments it threatens; the end and scope of the whole, -- to
639
reform the world, to discountenance and extirpate wickedness, and promote holiness and righteousness, and thereby advance God's glory, and lead man on to everlasting blessedness, etc.
And, be sure, leave not off till thou find thy faith raised from so low a bottom as the authority of men, and fixed on God's own testimony; till thou canst safely and boldly say, "I believe the Scripture now to be the word of God, not because I have heard men say so, but because I hear God himself in this very Scripture bearing witness to it: his Spirit hath given me new eyes, and enabled me to see the divineness of it. I know, and am sure, that this is the word of God: never mere man spake at such a rate; never did the word of man work such effects. The entrance of it hath given light to my soul, which was before in darkness, not knowing whither it went. How many glorious mysteries do I see in it! what purity, what spirituality, what holiness! etc. -- all which speak the wisdom, and power, and goodness, and holiness, and truth of the Author of it. What sweetness have I tasted in it! It hath been as the `honey and honeycomb" to me, <191910>Psalm 19:10. What power, what life, what strange energy have I experienced in it! What a change hath it wrought in me! What lusts hath it discovered and mortified! What duties hath it convinced me of, and engaged me in! What strength hath it furnished me with! How hath it quickened me when I was dead in sin, revived my comforts when they were dying, actuated my graces when they were languishing, roused me up when I was sluggish, awaked me when I was dreaming, refreshed me when I was sorrowful, supported me when I was sinking, answered my doubts, conquered my temptations, scattered my fears, enlarged me with desires, and filled me "with joy unspeakable and full of glory!" 1<600108> Peter 1:8. And what word could ever have wrought such effects, but that of the eternal, all-wise, all-powerful God? And therefore upon his alone authority I receive it; him alone I adore in it, whose power I have so often found working by it. I durst venture a hundred souls, if I had them, and a hundred heavens, if there were so many, upon the truth and divine authority of this word; and should not stick, not only to give the lie to the `most profound,' and `most resolute,' and `invincible,' and írrefragable, and angelical,' and `seraphical' doctors, f207 nay, and `infallible' popes and councils too, but even to say `Anathems' to angels themselves, and seraphims, if they should tell me the Scripture were not the word of God."
640
Christian! get but such a faith of the word as this into thy heart, and then thou mayest defy scoffers, atheists, Papists, and all their works. If they deride thee, let them mock on; thou wilt not easily be laughed out of thy senses, nor overcome by men's jeers to disbelieve what thou hast seen and felt. If they will not believe as thou dost, yet thou shalt never be brought to play the infidel as they do; no more than cease to behold and admire the glory of the sun, because birds of the night, owls and bats, care not for looking on it: thou wilt never deny what thou plainly seest, because others do not who have no eyes. Sure I am, if they see not what thou dost, it is either because they wink against the light, or look off from it; or God hath not yet in mercy opened their eyes, or hath in judgment closed them up: "If our gospel be hid, it is hid to them that are lost," 2<470403> Corinthians 4:3.
641
SERMON 15.
THE CHAMBER OF IMAGERY IN THE CHURCH OF ROME LAID OPEN.
QUESTION: How is the practical love of truth the best preservative against
"If so be ye have tasted that the Lord is gracious." -- 1<600203> Peter 2:3.
WHEN false worship had prevailed in the church of old unto its ruin, God showed and represented it unto his prophet under the name and appearance of "a chamber of imagery," <260811>Ezekiel 8:11,12. For therein were portrayed all the abominations wherewith the worship of God was defiled, and religion corrupted. Things relating unto divine truth and worship have had again the same event in the world, especially in the Church of Rome; and my present design is to take a view of the chambers of their imagery, and to show what was the occasion and what were the means of their erection: and in them we shall see all the abomination wherewith the divine worship of the gospel hath been corrupted, and Christian religion ruined. Unto this end. it will be necessary to lay down some such principles of sacred truth as will demonstrate and evince the grounds and causes of that transformation of the substance and power of religion into a lifeless image, which shall be proved to have fallen out amongst them. And because I intend their benefit principally who resolve all their persuasion in religion into the word of God, I shall deduce these principles from that passage of it in 1<600201> Peter 2:1-3.
The first verse contains an exhortation unto, or an injunction of, universal holiness, by the laying aside or casting out whatever is contrary thereunto: "Wherefore laying aside all malice, and all guile, and hypocrisies, and envies, and all evil speakings;" the rule whereof extends unto all other vicious habits of mind whatever.
And in the second, there is a profession of the means whereby this end may be attained; namely, how any one may be so strengthened in grace, as to east out all such sinful inclinations and practices as are contrary unto
642
the holiness required of us, -- which is the divine word; compared therefore unto food, which is the means of preserving natural life, and of increasing its strength: "As new-born babes desire the sincere milk of the word, that ye may grow thereby."
Hereon the apostle proceeds, in verse third, to declare the condition whereon our profiting, growing, and thriving by the word doth depend; and this is an experience of its power, as it is the instrument of God whereby he conveys his grace unto us: "If so be that ye have tasted that the Lord is gracious." See 1<520105> Thessalonians 1:5. Therein lies the first and chief principle of our ensuing demonstration, and it is this: --
Principle I. All the benefit and advantage which any men do or may receive by the word, or the truths of the gospel, depend on an experience of its power and efficacy in communicating the grace of God unto their souls.
This principle is evident in itself, and not to be questioned by any but such as never had the least real sense of religion on their own minds. Besides, it is evidently contained in the testimony of the apostle before laid down.
Hereunto three other principles of equal evidence with itself are supposed, and virtually contained in it.
Principle II. There is a power and efficacy in the word, and the preaching of it, <450116>Romans 1:16, "I am not ashamed of the gospel of Christ, for it is the power of God unto salvation."
It hath a divine power, the power of God, accompanying it, and put forth in it, unto its proper ends: "For the word of God is quick and powerful," <580412>Hebrews 4:12.
Principle III. The power that is in the word of God consists in its efficacy to communicate the grace of God unto the souls of men.
In and by it they "taste that the Lord is gracious;" that is its efficacy unto its proper ends. These are salvation, with all things requisite thereunto; such as the illumination of our minds, the renovation of our natures, the justification of our persons, the life of God in holy worship and obedience, -- all leading unto our eternal enjoyment of him. These are the ends
643
whereunto the gospel is designed in the wisdom of God, whereunto its efficacy is confined.
Principle IV. There is an experience to be obtained of the power and efficacy of the word.
In that place of the apostle it is expressed by "tasting." But there is something antecedent unto their tasting, specially so called, and something consequent unto it, both inseparable from it; and therefore belonging unto the experience whereof we speak. Wherefore, --
1. The first thing required hereunto is light; that is, a spiritual, supernatural light, enabling us to discern the wisdom, will, and mind of God in the word, in a spiritual manner; without which we can have no experience of its power. Hence the gospel is hid unto them that perish, though it be outwardly declared unto them, 2<470403> Corinthians 4:3. This is the only means which lets into the mind and conscience a sense of this efficacy. This, in the increases of it, the apostle prays for on the behalf of believers, that they may have this experience, <490116>Ephesians 1:16-19, 3:16-19; and declares the nature of it, 2<470406> Corinthians 4:6.
2. The taste intended follows hereon; wherein consists the life and substance of the experience pleaded for. And this taste is a spiritual sense of the goodness, power, and efficacy of the word and the things contained in it, in the conveyance of the grace of God unto our souls, in the instances mentioned, and others of a like nature; for in a taste, there is a sweetness unto the palate, and a satisfaction unto the appetite. By the one in this taste, our minds are refreshed; and by the other, our souls are nourished; -- of both believers have an experience. And this is let into the mind by spiritual light, without which nothing of it is attainable. "God, who commanded light to shine out of darkness," shine into your hearts, to give the light of the knowledge of his glory "in the face of Jesus Christ," 2<470406> Corinthians 4:6.
3. To complete the experience intended, there follows hereon a conformity in the whole soul and conversation unto the truth of the word, or the mind of God in it, wrought in us by its power and efficacy. So the apostle expresses it, <490420>Ephesians 4:20-24, "If so be that ye have heard him, and have been taught by him, as the truth is in Jesus: that ye put off
644
concerning the former conversation, the old man, which is corrupt according to the deceitful lusts; and be renewed in the spirit of your mind; and that ye put on the new man, which after God is created in righteousness and true holiness."
Hereupon follows our last principle, which is the immediate foundation of the ensuing discourse, or that which is to be confirmed; and it is this: --
Principle V. The loss of an experience of the power of religion hath been the cause of the loss of the truth of religion; or it hath been the cause of rejecting its substance, and setting up a shadow or image in the room of it.
This transformation of all things in religion began and proceeded on these grounds. Those who had the conduct of it were always possessed of the general notions of truth, which they could not forego without a total renunciation of the gospel itself. But, having lost all experience of this power in themselves, they wrested them unto things quite of another nature, -- destructive to the truth, as well as devoid of its power; hereon it came to pass that there was a dead image made and set up of religion in all the parts of it, called by the name of that which was true and living, but utterly lost. All experience, I say, of the power and efficacy of the mystery of the gospel, and the truth of it, in communicating the grace of God unto the souls of men, being lost, retaining the general notion of it, they contrived and framed an outward image or representation of them, suited unto their ignorance and superstition. Thus was the truth of religion once almost totally lost in the world, as we shall see; neither will it ever be lost any other way, or by any other means. When churches or nations are possessed of the truth and the profession of it, it is not laws, nor fines, nor imprisonments, nor gibbets, nor fires, that shall ever dispossess them or deprive them of it. Whilst an experience of the power of religion continued in the primitive times, all the bloody rage and cruelty of the world, all the craft of Satan, and the subtlety of seducers, who abounded, did utterly fail in attempting to deprive Christians of the truth, and the profession of it. But when this began to decay and be lost amongst them, they were quickly deceived, and drawn off from the simplicity of the gospel. Upon the reformation of religion in these parts of the world, when the truth was received in the love and power of it, and multitudes had experience of the
645
spiritual benefit and advantage which they received thereby, in liberty, holiness, and peace, -- all the prisons, tortures, swords, and fires, that were applied unto its extirpation, did nothing but diffuse the profession of it, and root it more firmly in the minds of men. It cannot be lost but by another way, and other means. The Jesuits and their associates have been, for a hundred years, contriving methods and arts for the dispossessing nations and churches of the truth which they have received, and the introducing the Romish superstition. They have written books about it, and practiced according to their principles, in every kingdom and state of Europe who own the Protestant religion But the folly of most of their pretended arts and devices unto this end hath been ridiculous and unsuccessful; and what they have added hereunto of force hath been divinely defeated. There is but one way, one effectual engine to deprive any people of the profession of the truth which they have once received; and that is, by leading them into such profaneness and ignorance, as whereby they may lose all experience of its power and efficacy in communicating the grace of God unto their souls, and therein all sense of the advantage which they might have had by it. When this is done, men will as easily lay aside the profession of religion as burdensome clothes in summer.
There is much talk of a plot and conspiracy to destroy the Protestant religion, and introduce Popery again amongst us. They may do well to take care thereof who are concerned in public affairs: but as unto the event, there is but one conspiracy that is greatly to be feared in this matter; and that is, between Satan and the lusts of men. If they can prevail to deprive the generality of men of an experience in their own minds of the power and efficacy of the truth, with the spiritual advantage which they may have thereby, they will give them up to be an easy prey unto the other designers. And there are two engines that are applied unto this purpose; -- the one is ignorance, the other is profaneness, or sensuality of life. Whenever either of these prevails, the experience intended must necessarily be lost and excluded; and the means of their prevailing are, want of due instruction by those who are the leaders of the people, and the encouragement of sensuality by impunity and great examples. This is the only formidable conspiracy against the profession of the truth in this nation; without whose aid all power and force will be frustrate in the issue.
646
And as there is a great appearance of divine permission of such a state of things at present amongst us, so, if they be managed by counsel also, and that those ways of ignorance and sensuality are countenanced and promoted for this very end, that, the power of truth being lost, the profession of it may be given up on easy terms, -- there is nothing but sovereign grace that can prevent the design. For the principle which we have laid down is uncontrollable in reason and experience, -- namely, that the loss of an experience of the power of religion will issue, one way or other, in the loss of the truth of religion and the profession of it. Whence is it that so many corrupt opinions have made such an inroad on the Protestant religion and the profession of it? Is it not from hence, that many have lost an experience of the power and efficacy of the truth, and so have parted with it? Whence is it that profaneness and sensuality of life, with all manner of corrupt lusts of the flesh, have grown up, unto the shame of profession? Is it not from the same cause as the apostle expressly declares it comes by? 2<550402> Timothy 4:2-5. One way or other, the loss of experience of the power of truth will end in the loss of the profession of it.
But I proceed unto the instance which I do design in the Church of Rome; for the religion of it, at this day, is nothing but a dead image of the gospel, erected in the loss of an experience of its spiritual power, overthrowing its use, with all its ends, being suited to the taste of men, carnal, ignorant, and superstitious. This I shall make evident by all sorts of instances in things relating to, --
I. The person and offices of Christ;
II. The state, order, and worship of the church; with,
III. The graces and duties of obedience required in the gospel.
And in all my principal design is, to demonstrate what is the only way and means of securing our own souls, -- any church or nation, -- from being ensnared with, or prevailed against, by Popery.
I. Section I. It is a general notion of truth, that the Lord Christ, in his
person and grace, is to be proposed and represented unto men as the principal object of their faith and love.
647
He himself, in his Divine Person, is absolutely invisible unto us; and, as unto his human nature, absent from us; for the heaven must receive him "until the times of restitution of all things." There must, therefore, an image or representation of him be made unto our minds, or he cannot be the proper object of our faith, trust, love, and delight. This is clone in the gospel, and the preaching of it; for therein he is "evidently set forth" before our eyes, as "crucified amongst us," <480301>Galatians 3:1. So, also, are all the other concerns of his person and offices therein clearly proposed unto us; yea, this is the principal end of the gospel, -- namely, to make a due representation of the person, offices, grace, and glory of Christ unto the souls of men, that they may believe in him, and "believing, have eternal life," <432031>John 20:31. Upon this representation made of Christ and his glory in the gospel, and the preaching of it, believers have an experience of the power and efficacy of the divine truth contained therein, in the way before mentioned, as the apostle declares, 2<470318> Corinthians 3:18, for "we all, with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord." Having a spiritual light to discern and behold the glory of Christ, as represented in the glass of the gospel, they have experience of its transforming power and efficacy, changing them into the likeness of the image represented unto them, -- that is, of Christ himself; which is the saving effect of gospel power. But this spiritual light was lost among men, through the efficacy of their darkness and unbelief; they were not able to discover the glory of Christ, as revealed and proposed in the gospel, so as to make him the present object of their faith and love. And this light being lost, they could have no experience of the power of divine truth concerning him changing them into his image. They could make no affecting discovery of him in the Scripture. All things therein were dark and confused, or at least seemed an inaccessible mystery, which they could not reduce to practice. Hence, those who had got the public conduct of religion drove the people from reading the Scripture, as that which was of no use, but rather dangerous unto them. What shall these men, then, betake themselves unto? Shall they reject the notion in general, that there ought to be such a representation made of Christ unto the minds of men, as to inflame their devotion, to excite their faith, and stir up their affection to him? This cannot be clone without an open renunciation of him, and of the gospel as a fable. Wherefore they will find out another way for it, -- another means unto the
648
same end; -- and this is, by malting images of him of wood and stone, or gold and silver, or painting on them. Hereby they supposed he would be made present unto his worshippers; -- that he would be so represented unto them, as that they should be immediately stirred up unto the embraces of faith and love. And herein they found sensible effects, unto their great satisfaction; for their minds being dark, carnal, and prone to superstition, -- as are the minds of all men by nature, -- they could see nothing in the spiritual representation of him in the gospel that had any power on them, or did in any measure affect them. In these images, by the means of sight and imagination, they found that which did really work upon their affections, and, as they thought, did excite them unto the love of Christ.
And this was the true original of all the imagery in the Church of Rome, as something of the same nature, in general, was of all the image-worship in the world. So the Israelites in the wilderness, when they made the golden calf, did it to have a representation of a deity near unto them, in such a visible manner as that their souls might be affected with it: so they expressed themselves, <023201>Exodus 32:1. Wherefore in this state, under a loss of spiritual light and experience, men of superstitious minds found themselves entangled. They knew it necessary that there should be such a representation made of Christ as might render him a present object of faith and love, wherewith they might be immediately affected. How this was done in the gospel they could not understand, nor obtain any experience of the power and efficacy of it unto this end. Yet the principle itself must be retained, as that without which there could be no religion; wherefore, to extricate themselves out of this difficulty, they brake through all God's commands to the contrary, and betook themselves to the making images of Christ, and their adoration. And from small beginnings, according as darkness and superstition increased in the minds of men, there was a progress in this practice, until these images took the whole work of representing Christ and his glory out of the hands, as it were, of the gospel, and appropriated it unto themselves. For I do not speak of them, now, so much as they are images of Christ, or objects of adoration, as of their being dead images of the gospel; that is, somewhat set up in the room of the gospel, and for the ends of it, as means of teaching and instruction. They shall do the work which the gospel was designed of God to do; for as
649
unto this end, of the representation of Christ as the present object of the faith and love of man, with an efficacy to work upon their affections, there is in the Church of Rome a thousand times more ascribed unto them than unto the gospel itself. The whole matter is stated by the apostle, <451006>Romans 10:6-8, "The righteousness which is of faith speaketh on this wise, Say not in thine heart, Who shall ascend into heaven? (that is, to bring Christ down from above:) or, Who shall descend into the deep? (that is, to bring up Christ again from the dead.) But what saith it? The word is nigh thee, in thy mouth, and in thy heart: that is, the word of faith, which we preach." The inquiry is, how we may be made partakers of Christ, and righteousness by him: or, how we may have an interest in him, or have him present with us. This, saith the apostle, is done by the word of the gospel which is preached, which is nigh unto us, -- in our mouths, and in our hearts. "No," say these men, "we cannot understand how it should be so; we do not find that it is so, -- that Christ is made nigh unto us, present with us, by this word. Wherefore we will ascend into heaven to bring down Christ from above; for we will make images of him in his glorious state in heaven, and thereby he will be present with us, or nigh unto us. And we will descend into the deep, to bring up Christ again from the dead; and we will do it, by making first crucifixes, and then images of his glorious resurrection, bringing him again unto us from the dead. This shall be in the place and room of that word of the gospel, which you pretend to be alone useful and effectual unto these ends."
This, therefore, is evident, that the introduction of this abomination, in principle and practice destructive unto the souls of men, took its rise from the loss of an experience of the representation of Christ in the gospel, and the transforming power in the minds of men which it is accompanied with, in them that believe. "Make us gods," say the Israelites, "to go before us; for as for this man Moses," who represented God unto us, "we know not what is become of him." What would you have men do? Would you have them live without all sense of the presence of Christ. with them, or being nigh unto them? Shall they have no representation of him? No, no; make us gods that may go before us, -- let us have images unto this end; for how else may it be done we cannot understand. And this is the reason of their obstinacy in this practice against all means of conviction; yea, they live hereon in a perpetual contradiction unto themselves. Their temples are full
650
of graven images, like the house of Micah, -- "houses of gods;" and yet in them are the Scriptures (though in a tongue unknown to the people), wherein that practice is utterly condemned; [so] that a man would think them distracted, to hear what their book says, and to see what they do in the same place. But nothing will reach unto their conviction, until the vail of blindness and ignorance be taken from their minds. Until they have spiritual light enabling them to discern the glory of Christ as represented in the gospel, and to let in an experience of the transforming power and efficacy of that revelation in their own souls, they will never part with that means for the same end, which they are sensible of to be useful unto it, and which is suited unto their inclination. Whatever be the issue, though it cost them their souls, they will not part with what they find, as they suppose, so useful unto their great end of making Christ nigh unto them, for that wherein they can see nothing of it, and of whose power they can have no experience.
But the principal design of this discourse is, to warn others of these abominations, and to direct unto their avoidance; for if they should be outwardly pressed unto the practice of this idolatry, whatever is of carnal affection, of blind devotion, or superstition in them, will quickly be won over unto a conspiracy against their convictions. Nothing will then secure them, but an experience of the efficacy of that representation which is made of Christ in the gospel. It is, therefore, the wisdom and duty of all those who desire a stability in the profession of the truth, continually to endeavor after this experience, and an increase in it. He who lives in the exercise of faith and love in the Lord Jesus Christ, as revealed in the gospel, as evidently crucified, and evidently exalted therein, and finds the fruit of his so doing in his own soul, will be preserved in the time of trial. Without this, men will, at last, begin to think that it is better to have a false Christ than none at all; they will suppose that something is to be found in images, when they can find nothing in the gospel.
Sect. II. It is a prevalent notion of truth, that the worship of God ought to be beautiful and glorious.
The very light of nature seems to direct unto conceptions hereof. What is not so may be justly rejected, as unbecoming the divine Majesty; and therefore, the more holy and heavenly any religion pretends to be, the more
651
glorious is the worship prescribed in it, or ought so to be. Yea, the true worship of God is the height and excellency of all glory in this world: it is inferior unto nothing but that which is in heaven, which it is the beginning of, the way unto, and the best preparation for. Accordingly, even that worship is declared to be glorious, and that in an eminent manner, above all the outward worship of the Old Testament, in the tabernacle and temple, whose glory was great, and, as unto external pomp, inimitable. To this purpose the apostle disputes at large, 2<470306> Corinthians 3:6-11. This, therefore, is agreed, that there ought to be beauty and glory in divine worship; and that they are most eminently in that which is directed and required in the gospel. But withal the apostle declares, in the same place, that this glory is spiritual, and not carnal: so did our Lord Jesus Christ foretell that it should be; and that, unto that end, all distinction of places, with all outward advantages and ornaments belonging unto them, should be taken away, <430420>John 4:20-24.
It belongs, therefore, unto our present design, to give a brief account of its glory, and wherein it excels all other ways of divine worship that ever were in the world; even that under the Old Testament, which was of divine institution, wherein all things were ordered "for beauty and glory." And it may be given in the instances that ensue: --
1. The express object of it is God, not as absolutely considered, but as existing in three persons, of Father, Son, and Holy Spirit. This is the principal glory of Christian religion and its worship. Under the Old Testament, the conceptions of the church about the existence of the divine nature in distinct persons were very dark and obscure; for the full revelation of it was not to be made, but in the distinct actings of each person in the works of redemption and salvation of the church; -- that is, in the incarnation of the Son, and mission of the Spirit after he was glorified, <430739>John 7:39. And in all the ways of natural worship, there was never the least shadow of any respect hereunto. But this is the foundation of all the glory of evangelical worship. The object of it, in the faith of the worshipper, is the holy Trinity; and it consists in an ascription of divine glory unto each person, in the same individual nature, by the same act of the mind. Where this is not, there is no glory in religious worship.
652
2. Its glory consists in that constant respect which it hath unto each divine person, as unto their peculiar work and actings for the salvation of the church. So it is described, <490218>Ephesians 2:18, "Through him" -- that is, the Son as mediator -- "we have access by one Spirit unto the Father." This is the immediate glory of evangelical worship, comprehensive of all the graces and privileges of the gospel; and to suppose that the glory of it doth consist in any thing but the light, graces, and privileges which it doth itself exhibit, is a vain imagination. It will not borrow glory from the invention of men. We shall therefore a little consider it as it is here represented by the apostle: --
(1.) The ultimate object of it, under this consideration, is God as THE FATHER: "We have access" therein "unto the Father." And this consideration, in our worship, of God as a Father -- relating unto the whole dispensation of his love and grace by Jesus Christ, as he is his God and our God, his Father and our Father -- is peculiar unto gospel worship, and contains a signal part of its glory. We do not only worship God as a Father, -- so the very heathens had a notion that he was the Father of all things, -- but we worship him who is the Father; and as he is so, both in relation to the eternal generation of the Son, and the communication of grace by him unto us, as our Father. So, "No man hath seen God at any time; the only begotten Son, who is in the bosom of the Father, he hath declared him," <430118>John 1:18. This access in our worship unto the person of the Father, as in heaven, the holy place above, as on a throne of grace, is the glory of the gospel. See <400609>Matthew 6:9; <580416>Hebrews 4:16, 10:19-21.
(2.) The Son is here considered as a MEDIATOR; -- through him we have this access unto the Father. This is the glory that was hidden from former ages, but brought to light and displayed by the gospel. So speaks our blessed Savior himself unto his disciples: "Whatsoever ye shall ask the Father in my name, he will give it you. Hitherto have ye asked nothing in my name: ask, and ye shall receive," <431623>John 16:23,24. To ask God expressly in the name of the Son, as mediator, belongs unto the glory of the gospel worship.
The especial instances of this glory are more than can be enumerated. The chief of them may be reduced to these three heads: --
653
1st. It is he who makes both the persons of the worshippers and their duties accepted of God. See <580217>Hebrews 2:17,18, 4:16, 10:19.
2dly. He is the administrator of all the worship of the church in the holy place above, as its great High Priest over the house of God, <580802>Hebrews 8:2; <660803>Revelation 8:3.
3dly. His presence with and among gospel worshippers in their worship gives it glory. This he declares and promises, <401819>Matthew 18:19,20, "If two of you shall agree on earth as touching any thing that they shall ask, it shall be done for them of my Father which is in heaven. For where two or three are gathered together in my name, there am I in the midst of them." All success of the prayers of the church dependeth on, and ariseth from, the presence of Christ amongst them: he is so present for their assistance and for their consolation. This presence of a living Christ, and not a dead crucifix, gives glory to divine worship. He who sees not the glory of this worship, from its relation unto Christ, is a stranger unto the gospel, with all the light, graces, and privileges of it.
(3.) It is in ONE SPIRIT that we have access unto God in his worship: and in his administration doth the apostle place the glory of it, in opposition unto all the glory of the Old Testament, as doth our Lord Jesus Christ also in the place before referred unto; for, --
1st. The whole ability for the observance and performance of it, according to the mind of God, is from him alone. His communication of grace and gifts unto the church is that alone which makes it to give glory to God in his divine service. If this should cease, all acceptable worship would cease in the world. To think to observe the worship of the gospel without the aid and assistance of the Spirit of the gospel, is a lewd imagination. But where he is, there is liberty and glory, 2<470317> Corinthians 3:17,18.
2dly. By him the sanctified minds of believers are made temples of God, and so the principal seal of evangelical worship, 1<460316> Corinthians 3:16, 6:19. This temple being of God's own framing, and of his own adorning by his Spirit, is a much more glorious fabric than any that the hands of men can erect.
3dly. By him is the church led into internal communion and converse with God in Christ, in light, love, and delight, with holy boldness; the glory
654
whereof is expressed by the apostle, <581019>Hebrews 10:19,21,22. In these things, I say, doth the true glory of evangelical worship consist; and if it doth not, it hath no glory in comparison of that. which did excel in the old legal worship. For the wit of man was never yet able to set it off with half the outward beauty and glory that was in the worship of the temple. But herein it is that it not only leaves no glory thereunto in comparison, but doth unspeakably excel whatever the wit and wealth of men can extend unto.
But there is a spiritual light required, that we may discern the glory of this worship, and have thereby an experience of its power and efficacy in reference unto the ends of its appointment. This the church of believers hath. They see it as it is a blessed means of giving glory unto God, and of receiving gracious communications from him; which are the ends of all the divine institutions of worship: and they have therein such an experience of its efficacy, as gives rest, and peace, and satisfaction, unto their souls. For they find, that as their worship directs them unto a blessed view, by faith, of God in his ineffable existence, with the glorious actings of each person in the dispensation of grace, which fills their hearts with joy unspeakable; so also, that all graces are exercised, increased, and strengthened in the observance of it, with love and delight.
But all light into, all perceptions of this glory, all experience of its power, was, amongst the most, lost in the world. I intend, in all these instances the time of the papal apostasy. Those who had the conduct of religion could discern no glory in these things, nor obtain any experience of their power. Be the worship what it will, they can see no glory in it, nor did it give any satisfaction to their minds; for having no light to discern its glory, they could have no experience of its power and efficacy. What, then, shall they do? The notion must be retained, that divine worship is to be beautiful and glorious. But in the spiritual worship of the gospel they could see nothing thereof; wherefore they thought necessary to make a glory for it, or to dismiss it out of the world, and set up such an image of it as might appear beautiful unto their fleshly minds, and give them satisfaction. To this end they set their inventions on work to find out ceremonies, vestments, gestures, ornaments, music, altars, images, paintings, with prescriptions of great bodily veneration. This pageantry they call the beauty, the order, the glory, of divine worship. This is that which they see and feel, and which,
655
as they judge, doth dispose their minds unto devotion. Without it they know not how to pay any reverence unto God himself; and when it is wanting, whatever be the life, the power, the spirituality of the worship in the worshippers-whatever be its efficacy unto all the proper ends of it -- how-ever it be ordered according unto the prescription of the word, -- it is unto them empty, indecent; they can neither see beauty nor glory in it. This light and experience being lost, the introduction of beggarly elements and carnal ceremonies in the worship of the church, with attempts to render it decorous and beautiful by superstitious rites and observances, -- wherewith it hath been defiled and corrupted, as it was and is in the Church of Rome, -- was nothing but the setting up a deformed image in the room of it. And this they are pleased withal. The beauty and glory which carving, and painting, and embroidered vestures, and musical incantations, and postures of veneration, do give unto divine service, they can see and feel; and, in their own imagination, are sensibly excited unto devotion by them. But hereby, instead of representing the true glory of the worship of the gospel, wherein it excels that under the Old Testament, they have rendered it altogether inglorious in comparison of it; for all the ceremonies and ornaments which they have invented for that end come unspeakably short, for beauty, order, and glory, of what was appointed by God himself in the temple, -- scarce equalling what was among the Pagans.
It will be said, that the things whereunto we assign the glory of this worship are spiritual and invisible. Now, this is not that which is inquired after; but that whose beauty we may behold, and be affected with: and this may consist in the things which we decry, at least in some of them; -- though I must say, if there be glory in any of them, the more they are multiplied the better it must needs be. But this is that which we plead: -- men, being not able, by the light of faith, to discern the glory of things spiritual and invisible, do make images of them unto themselves, as gods that may go before them; and these they are affected withal: but the worship of the church is spiritual, and the glory of it is invisible unto eyes of flesh. So both our Savior and the apostles do testify in the celebration of it:
"We are come unto mount Zion, and unto the city of the living God, the heavenly Jerusalem, and to an innumerable company of angels, to the general assembly and church of the first-born, which
656
are written in heaven, and to God the Judge of all, and to the spirits of just men made perfect, and to Jesus the mediator of the new covenant, and to the blood of sprinkling, that speaketh better things than that of Abel," <581222>Hebrews 12:22-24.
The glory of this assembly, though certainly above that of organs, and pipes, and crucifixes, and vestments, yet doth not appear unto the sense or imaginations of men.
That which I design here is, to obviate the meretricious allurements of the Roman worship, and the pretenses of its efficacy to excite devotion and veneration by its beauty and decency. The whole of it is but a deformed image of that glory which they cannot behold. To obtain, and preserve in our hearts, an experience of the power and efficacy of that worship of God which is in spirit and in truth, as unto all the real ends of divine worship, is that alone which will secure us. Whilst we do retain right notions of the proper object of gospel worship, and of our immediate approach by it thereunto, -- of the way and manner of that approach, through the mediation of Christ, and assistance of the Spirit; whilst we keep up faith and love unto their due exercise in it (wherein, on our part, the life of it doth consist), preserving an experience of the spiritual benefit and advantage which we receive thereby, we shall not easily be inveigled to relinquish them all, and give up ourselves unto the embraces of this lifeless image.
Sect. III. It is a universal, unimpeachable persuasion among all Christians, that there is a near, intimate communion with Christ, and participation of him, in the supper of the Lord.
He is no Christian who is otherwise minded. Hence, from the beginning, this was always esteemed the principal mystery in the agenda of the church; and that deservedly, for this persuasion is built on infallible divine testimonies. The communication of Christ herein, and our participation of him, are expressed in such a manner as to demonstrate them to be peculiar, -- such as are not to be obtained in any other way or divine ordinance whatever; not in praying, not in preaching, not in any other exercise of faith on the word or promises. There is in it an eating and drinking of the body and blood of Christ, with a spiritual incorporation thence ensuing, which are peculiar unto this ordinance. But this especial and peculiar
657
communion with Christ, and participation of him, is spiritual and mystical, by faith, -- not carnal or fleshly. To imagine any other participation of Christ in this life but by faith, is to overthrow the gospel. To signify the real communication of himself and benefits of his mediation unto them that believe, whereby they should become the food of their souls, nourishing them unto eternal life, in the very beginning of his ministry, he himself expresseth it by eating of his flesh, and drinking of his blood; <430653>John 6:53, "Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you." But hereon many were offended, as supposing that he had intended an oral, carnal eating of his flesh, and drinking of his blood; and so would have taught them to be cannibals. Wherefore, to instruct his disciples aright in this mystery, he gives an eternal rule of the interpretation of such expressions, verse 63, "It is the spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life." To look for any other communication of Christ, or of his flesh and blood, but what is spiritual, is to contradict him in the interpretation which he gives of his own words.
Wherefore, this especial communion with Christ, and participation of him, is by faith. If it were not, unbelievers ought all to partake of Christ as well as those that believe, -- which is a contradiction: for to believe in Christ, and to be made partakers of him, are one and the same. We must, therefore, find this peculiar participating of Christ in the special actings of faith, with respect unto the especial and peculiar exhibition of Christ unto us in this ordinance.
And these actings of faith are diverse and many, but maybe referred unto four heads: --
1. It acts itself by obedience unto the authority of Christ in this institution. This is the foundation of all communion with Christ, or participation of him, in any ordinance of divine worship whatever, that is peculiarly of his own sovereign appointment; and that in and with such circumstances (as unto the time or season and manner of it) as require especial actings of faith with respect thereunto; for the institution of this ordinance was in the close of his ministry or prophetical office on the earth, and in the entrance of the exercise of his priestly office in offering himself a sacrifice unto God for the sins of the church. Between them both,
658
and to render them both effectual unto us, he interposed an act of his kingly office, in the institution of this ordinance; and it was in "the same night in which he was betrayed," when his holy heart was in the highest exercise of zeal for the glory of God, and compassion for the souls of sinners. Faith hath herein an especial regard unto all these things. It doth not only act itself by a subjection of soul and conscience unto the authority of Christ in the institution, but respects also the exerting of his authority in the close of his prophetical, and entrance of the exercise of his sacerdotal office on the earth; with all those other circumstances of it which recommend it unto the souls and consciences of believers. This is peculiar unto this ordinance, and unto this way of the participation of Christ. And herein faith, in its due exercise, gives the soul an intimate converse with Christ.
2. There is in this divine ordinance a peculiar representation of the love and grace of Christ in his death and sufferings, with the way and manner of our reconciliation unto God thereby. The principal design of the gospel is, to declare unto us the love and grace of Christ, and our reconciliation unto God by his blood. Howbeit, herein there is such an eminent representation of them, as cannot be made by words alone. It is a spiritual image of Christ proposed unto us, intimately affecting our whole souls. These things, -- namely, the ineffable love and grace of Christ, the bitterness of his sufferings and death in our stead, the sacrifice that he offered by his blood unto God, with the effect of it in atonement and reconciliation, -- being herein contracted into one entire proposal unto our souls, faith is exercised thereon in a peculiar manner, and so as it is not in any [other] divine ordinance or way of the proposal of the same things unto us. All these things are, indeed, distinctly and in parts, set before us in the Scripture, for our instruction and edification: but as the light, which was first made and diffused unto the whole creation, did suffice to enlighten it in a general way, yet was far more useful, glorious, and conspicuous, when it was reduced and contracted into the body of the sun; -- so the truths concerning Christ, as they are diffused through the Scripture, are sufficient for the illumination and instruction of the church; but when, by divine wisdom and institution, they are contracted into this ordinance, their taste and efficacy is more eminent and communicative unto the eyes of our understandings, -- that is, our faith, -- than as merely
659
proposed by parts and parcels in the word. Hereby faith leads the soul unto a peculiar communion with Christ; which is thereon made partaker of him in an especial manner.
3. Faith, herein, respects the peculiar way of the communication and exhibition of Christ unto us, by symbols, or sensible outward signs of bread and wine. It finds the divine wisdom and sovereignty of Christ in the choice of them, having no other foundation in reason or the light of nature: and the representation that is made herein of him, with the benefits of his death and oblation, is suited unto faith only, without any aid of sense or imagination; for although the symbols are visible, yet their relation unto the things signified is not discernible unto any sense or reason Had he chosen for this end an image or a crucifix, or any such actions as did, by a kind of natural and sensible resemblance, show forth his passion, and what he did and suffered, there had been no need of faith in this matter; and therefore, as we shall see, such things are found out unto this end, by such as have lost the use and exercise of faith herein. Besides, it is faith alone that apprehends the sacramental union that is between the outward signs and the things signified, by virtue of divine institution; and hereby the one [latter] (that is, the body and blood of Christ) are really exhibited and communicated unto the souls of believers, as the outward signs are unto their bodily senses, -- the signs becoming, thereby, sacramentally, unto us what the things signified are in themselves, and are therefore called by their names. Herein there is a peculiar exercise of faith, and a peculiar participation of Christ, such as are in no other ordinance whatever. Yea, the actings of faith with respect unto the sacramental union and relation between the signs and things signified, by virtue of divine institution and promise, is the principal use and exercise of it herein.
4. There is a peculiar exercise of faith in the reception of Christ, as his body and blood are tendered and exhibited unto us in the outward signs of them; for though they do not contain carnally the flesh and blood of Christ in them, nor are turned into them, yet they really exhibit Christ unto them that believe, in the participation of them. Faith is the grace that makes the soul to receive Christ, and whereby it doth actually receive him. To "as many as received him, to them gave he power to become the sons of God, even to them that believe on his name," <430112>John 1:12. And it receives him according as he is proposed and exhibited unto us in the declaration and
660
promise of the gospel, wherein he is proposed; it receives him by the gracious assent of the mind unto this truth, the choice of him, cleaving and trusting unto him with the will, heart, and affection, for all the ends of his person and offices, as the mediator between God and man: and in the sacramental mysterious proposal of him, his body and blood, -- that is, in the efficacy of his death and sacrifice, -- in this ordinance of worship, faith acts the whole soul in the reception of him unto all the especial ends for which he is exhibited unto us in this way and manner. What these ends are, which give force and efficacy unto the actings of faith herein, this is not a proper place to declare.
I have mentioned these thins, because it is the great plea of the Papists at this day, in behalf of their transubstantiation, that, if we reject their oral or carnal manducation of the flesh of Christ and drinking of his blood, there cannot be assigned a way of participation of Christ, in the receiving of him in this sacrament, distinct from that which is done in the preaching of the word. But hereby, as we shall see, they only declare their ignorance of this heavenly mystery. But of this blessed, intimate communion with Christ, and participation of him in the divine institution of worship, believers have experience unto their satisfaction and ineffable joy. They find him to be the spiritual food of their souls, by which they are nourished unto eternal life by a spiritual incorporation with him. They discern the truth of this mystery, and have experience of its power. Howbeit, men growing carnal, and being destitute of spiritual light, with the wisdom of faith, utterly lost all experience of any communion with Christ, and participation of him in this sacrament. On the principles of gospel truth, they could find nothing in it; no power, no efficacy, -- nothing that should answer the great and glorious things spoken of it: nor was it possible they should; for, indeed, there is nothing in it but unto faith, -- as the light of the sun is nothing to them that have no eyes. A dog and a staff are of more use to a blind man than the sun; nor is the most melodious music any thing to them that are deaf. Yet, notwithstanding this loss of spiritual experience, they retained the notion of truth, that there must be a peculiar participation of Christ in this sacrament distinct from all other ways and means of the same grace.
Here the wits of men were hard put to it to find out an image of this spiritual communion, whereof in their minds they could have no experience; yet they fashioned one by degrees, and after they had
661
greatened the mystery in words and expressions (whereof they knew nothing in its power), to answer unto what was to be set up in the room of it, until they brought forth the horrid monster of transubstantiation, and the sacrifice of the mass. For hereby they provided that all those things which are spiritual in this communion should be turned into and acted in things carnal: bread shall be the body of Christ carnally, the mouth shall be faith, the teeth shall be the exercise, the belly shall be the heart, and the priest shall offer Christ unto God. A viler image never was invented; and there is nothing of faith required herein; -- it is all, but a fortifying of imagination against all sense and reason. Because there is a singular mystery in the sacramental union that is between the external signs and the things signified, -- whence the one is called by the name of the other, as the bread is called the body of Christ, -- which faith discerns in the exhibition and receiving of it, they have invented, for a representation hereof, such a prodigious imagination, of the real conversion or transubstantiation of the substance of the bread and wine into the substance of the body and blood of Christ, as overthrows all faith, reason, and sense also. And in the room of that holy reverence of Christ himself, in his institution of this ordinance, in the mystical exhibition of himself unto the souls of believers, in the demonstration of his love, grace, and sufferings for them, they have set up a wretched image of an idolatrous adoration and worship of the "Host," as they call it, to the ruin of the souls of men. And -- whereas the Lord Jesus Christ, "by one offering, perfected for ever them that are sanctified," appointing this ordinance for the remembrance of it -- having lost that spiritual light whereby they might discern the efficacy of that one offering, so long since accomplished, in the application of it by this ordinance unto the actual perfecting of the church, they have erected a new image of it, in a pretended daily repetition of the same sacrifice; wherein they profess to offer Christ again for the sins of the living and the dead, unto the overthrow of the principal foundation of faith and religion. All these abominations arose from the loss of an experience of that spiritual communion with Christ, and the participation of him by faith, which there is in this ordinance by divine institution. This cast the thoughts of men on invention of these images, to suit the general notion of truth unto the superstition of their carnal minds Nor is it ordinarily possible to retrieve them from these infatuations, unless God be pleased to communicate unto them that spiritual light
662
whereby they may discern the glory of this heavenly mystery, and have an experience of the exhibition of Christ unto the souls of believers therein without these. From innumerable prejudices and inflamed affections towards their idols, they will not only abide in their darkness against all means of conviction, but endeavor the temporal and eternal destruction of all that are otherwise minded.
This image, like that of Nebuchadnezzar, was once set up in this nation, with a law, that whoever would not bow down to it, and worship it, should be cast into the fiery furnace. God grant it to be so no more! But if it should, there is no preservation against the influence of force and fires, but a real experience of an efficacious communication of Christ unto our souls in this holy ordinance, administered according to his appointment. This, therefore, is that we ought with all diligence to endeavor; and this, not only as the only way and means of our edification in this ordinance, by an exercise in grace, the strengthening of our faith and present consolation, but as the effectual means of our preservation in the profession of the truth, and our deliverance from the snares of our adversaries. For whereas it is undeniable that this peculiar institution, distinct from all others, doth intend and design a distinct communication and exhibition of Christ; if it be pressed on us that these must be done by transubstantiation and oral manducation thereon, and can be no otherwise, nothing but an experience of the power and efficacy of the mystical communion with Christ in this ordinance, before described, will preserve us from being ensnared by their pretenses. There is not, therefore, on all accounts of grace and truth, any one thing of more concernment unto believers, than the due exercise of spiritual light and faith unto a satisfactory experience of a peculiar participation of Christ in this holy institution.
II. The same is fallen out amongst them with reference unto the church,
and all the principal concerns of it; -- having lost or renounced the things which belong unto its primitive constitution, they have erected a deformed image in their stead; as I shall manifest in some instances.
Sect. IV. It is an unquestionable principle of truth, that the Church of Christ is in itself a body, -- such a body as hath a head, whereon it depends, and without which it would immediately be dissolved.
663
A body without a head is but a carcase, or part o£ a carcase; and this head must be always present with it. A head distant from the body, -- separated from it, not united unto it by such ways and means as are proper unto their nature, -- is of no use. See <490415>Ephesians 4:15,16; <510219>Colossians 2:19.
But there is a double notion of a head, as there is of a body also; for they both of them are either natural or political. There is a natural body, and there is a political body; and, in each sense, it must have a head of the same kind. A natural body must have a head of vital influence, and a political body must have a head of rule and government. The church is called a body, -- compared to it, -- is a body in both senses, or in both parts of the comparison; and in both must have a head. As it is a spiritually living body, compared to the natural, it must have a head of vital influence, without which it cannot subsist; and as it is an orderly society for the common ends of its institution, compared unto a political body, it must have a head of rule and government, without which neither its being nor its use can be preserved. But these are only distinct considerations of the church, which is every way one and the same. It is not two bodies; for then it must have two heads: but it is one body, under two distinct considerations, which divide not its essence, but declare its different respects unto its head.
And in general, all who are called Christians are thus far agreed, -- nothing is of the church, nothing belongs unto it, which is not dependent on, which is not united to, the head. That which holds the head is the true church; that which doth not so, is no church at all. Herein we agree with our adversaries; namely, that all the privileges of the church, all the right and title of men thereunto, depend wholly on their due relation to the head of it, according to the distinct considerations of it. Be that head who or what it will, that which is not united unto the head, which depends not on it, which is separated from it, belongs not to the church. This head of the church is Christ Jesus alone; for the church is but one, although, on various considerations, it be likened unto two sorts of bodies. The catholic church is considered either as believing, or as professing; but the believing church is not one, and the professing another. If you suppose another catholic church besides this one, whoso will may be the head of it, we are not concerned therein; but unto this church Christ is the only head. He
664
only answers all the properties and ends of such a head to the church. This the Scripture doth so positively and frequently affirm, without the least intimation, either directly or by consequence, of any other head, that it is wonderful how the imagination of it should befall the minds of any, who thought, it not meet at the same time to cast away their Bibles.
But, whereas a head is to be present with the body, or it cannot subsist, the inquiry is, How the Lord Christ is so present with his church? And the Scripture hath left no pretense for any hesitation herein; for he is so by his Spirit and his word, by which he communicateth all the powers and virtues of a head unto it continually. His promises of this way and manner of his presence unto the church are multiplied; and thereon doth the being, life, use, and continuance of the church depend. Where Christ is not present by his Spirit and word, there is no church; and those who pretend so to be, are the synagogues of Satan. And they are inseparable and conjunct in their operation, as he is the head of influence unto the church, as also as he is a head of rule; for, in the former sense, the Spirit worketh by the word, and in the latter, the word is made effectual by the Spirit.
But the sense and apprehension hereof was for a long time lost in the world, amongst them that called themselves "the church." A head they did acknowledge the church must always have, without which it cannot subsist; and they confess that, in some sense, he was a head of influence unto it. They knew not how to have an image thereof; though by many other pernicious doctrines they overthrew the efficacy and benefit of it. But how he should be the only head of rule unto the church they could not understand; they saw not how he could act the wisdom and authority of such a head, and without which the church must be headless. They said, he was absent and invisible, -- they must have one that they could see, and have access unto; he is in heaven, and they know not how to make address to him, as occasion did require: all things would go to disorder, notwithstanding such a headship. The church is visible, and it must, they thought, have a visible head. It was meet, also, that this head should have some such grandeur and pomp in the world as became the head of so great and glorious a society as the church is. How to apply these things unto Christ and his presence with the church, by his word and Spirit, they knew not. Shall they, then, forego the principle, that the church is to have such a head and supreme ruler? That must not be done, but be sacredly
665
retained; not only because to deny it, in general, is to renounce the gospel, but because they had found out a way to turn it unto their own advantage. They would therefore make an image of Christ, as this head of the church, to possess the place and act all the powers of such a head; for the church, they say, is visible, and must have a visible head: as though the catholic church, as such, were any other way visible but as the head of it is, -- that is, by faith. That there must be a head and center of union, wherein all the members of the church may agree and be united, notwithstanding all their distinct capacities and circumstances, and how this should be Christ himself, they know not; that without a supreme ruler present in the church, to compose all differences, and determine all controversies, even those concerning himself, which they vainly pretend unto, they expressly affirm there never was a society so foolishly ordered as that of the church. And hereon they conclude the insufficiency of Christ to be this sole head of the church; another they must have for these ends. And this was their pope, -- such an image as is one of the worst of idols that ever were in the world. Unto him they give all the titles of Christ, which relate unto the church; and ascribe all the powers of Christ in and over it, as unto its rule, to him also. But here they fell into a mistake; for, when they thought to give him the power of Christ, they gave him the power of the dragon to use against Christ, and those that are his. And when they thought to make an image of Christ, they made an image of the first beast, set up by the dragon, which had two horus like a lamb, but spake as a dragon; whose character and employ is at large described, <661311>Revelation 13:11-17.
This is the sum of what I shall offer on this head: -- those who called themselves "the church," had lost all spiritual light, enabling them to discern the beauty and glory of the rule of Christ over the church, as its head; and hereon their minds became destitute of all experience of the power and efficacy of his Spirit and word, continually to order the affairs thereof, in the ways, and through the use of means, by himself appointed; they knew not how to acquiesce in these things, nor how the church could be maintained by them: wherefore, in this case, "they helped every one his neighbor, and every one said to his brother, Be of good comfort; so the carpenter encouraged the goldsmith, and he that smootheth with the hammer, him that smiteth the anvil." They set themselves, in their several capacities, to frame this idol, and set him up in the place and stead of
666
Christ; so fixing him in the temple of God, that he might show himself from thence to be as God. Neither will this idol be ever cast out of the church, until the generality of Christians become spiritually sensible of the authority of Christ exerting itself, in the rule of the church, by his Spirit and his word, unto all the ends of unity, order, peace, and edification. Until that be done, a pope, or something like him, will be thought necessary unto these ends. But never was there a more horrid, deformed image made of so beautiful and glorious a head: all the craft of Satan, all the wits of men, cannot invent any thing more unlike Christ, as the head of the church, than this Pope is. A worse figure and representation of him cannot possibly be made.
This is he of whom nothing not great, nothing common, nothing not exceeding the ordinary state of mankind, on the one hand or the other, is thought or spoken. Some say he is "the head and husband of the church," "the vicar of Christ over the whole world," "God's vicegerent," "a vicegod," "Peter's successor," "the head and center of unity" unto the whole catholic church, endued with a plenitude of power, with other ascriptions of the same nature innumerable; whereon it is necessary unto every soul, under pain of damnation, to be subject unto him; -- others aver that he is "antichrist," "the man of sin," "the son of perdition," "the beast that came out of the earth with two horns like a lamb, and a voice like the dragon," "the false prophet," "the idol shepherd," "the evil servant that beateth his fellow-servants," "the adulterer of a meretricious and false church:" and there is no mean betwixt these; -- he is undoubtedly the one or the other. The Lord Jesus Christ, who hath determined this controversy already in his word, will ere long give it its ultimate issue in his own glorious person, and by the brightness of his coming. And this is an eminent idol in the Chamber of Imagery in the Roman Church. But at present it is evident wherein lies the preservation of believers from being inveigled to bow down to this image, and to worship it. A due sense of the sole authority of Christ in and over his church, with an experience of the power of his word and Spirit unto all the ends of its rule and order, will keep them unto the truth herein; and nothing else will so do. And if once they decline from this in any instances, seem they never so small, so as to admit of any thing in the church or its worship which cloth not derive immediately from his
667
authority, they will be disposed to admit of another guide and head in all other things also.
Sect. V. Again: it is a notion of truth, that the Church of Christ is beautiful and glorious.
There are many prophecies and predictions concerning it, that so it should be; and there are sundry descriptions given of it as such. Its relation unto Christ, with his love unto it, and valuation of it, do require that it should be so glorious; yea, his great design towards it was to make it so to be, <490525>Ephesians 5:25-27. This, therefore, all do agree in who profess Christian religion; but what that glory is, and wherein it doth consist, -- whence it is, and is said to be glorious, -- is not agreed upon. The Scripture, indeed, plainly declares this glory to be spiritual and internal; -- that it consists in its union unto Christ, his presence with it, the communication of his quickening Spirit unto it, the clothing of it with his righteousness, in its sanctification and purification from the defilement of sin, with its fruitfulness in obedience, unto the praise of God. Add hereunto the celebration of divine worship in it, with its rule and order, according to the commandment of Christ, and we have the substance of this glory. And this glory believers do discern, so as to be satisfied with its excellency. They know that all the glories of the world are no way to be compared to it; for it consists in, and arises from, such things as they do value and prefer infinitely above all that this world can afford. They are a reflection of the glory of God or of Christ himself upon the church; yea, a communication of it thereunto. This they value in the whole, and in every member of it; neither the nature, use, nor end of the church, will admit that its glory should consist in things of any other nature. But the generality of mankind had lost that spiritual light wherein alone this glory might be discerned. They could see no form or beauty in the spouse of Christ, as only adorned with his graces. To talk of a glorious state of men, whilst they are poor and destitute, it may be, clothed with rags, and haled into prisons or to stakes, as hath been the lot of the church in most ages, was, in their judgment, a thing absurd and foolish. Wherefore, seeing it is certain that the Church of Christ is very glorious and illustrious in the sight of God, holy angels, and good men, a way must be found out to make it so, and so to appear in the world. Wherefore they agreed on a lying image of this glory, -- namely, the dignity, promotion, wealth, dominion, power, and splendor, of all them
668
that had got the rule of the church. And although it be evident unto all that these things belong unto the glories of this world, which the glory of the church is not only distinguished from, but opposed unto, yet it [they?] must be looked on as that wherein it is glorious; and it is so, though it have not one saving grace in it, as they expressly affirm. When these things are attained, then are all the predictions of its glory accomplished, and the description of it answered. This corrupt image of the true spiritual glory of the church, -- arising from an ignorance of it, and want of a real experience of the worth and excellency of things internal, spiritual, and heavenly, -- hath been attended with pernicious consequents in the world. Many have been infatuated by it, and enamored of it, unto their own perdition. For, as a teacher of lies, it is suited only to divert the minds of men from a comprehension and valuation of that real glory, wherein if they have not an interest, they must perish forever.
Look into foreign parts, as Italy and France, where these men pretend their church is in its greatest glory: what is it but the wealth, and pomp, and power of men, for the most part openly ambitious, sensual, and worldly? Is this the glory of the Church of Christ? Do these things belong unto his kingdom? [No;] but by the setting up of this image, by the advancement of this notion, all the true glory of the church hath been lost and despised. Yet these things, being suited unto the designs of the carnal minds of men, and satisfactory unto all their lusts, -- having got this paint and gilding on them, that they render the Church of Christ glorious, -- have been the means of filling this world with darkness, blood, and confusion. For this is that glory of the church which is contended for with rage and violence. And not a few do yet dote on these images, who are not sharers in the advantage it brings unto its principal worshippers, whose infatuation is to be bewailed.
The means of our preservation from the adoration of these images also is obvious, from the principles we proceed upon. It will not be done without light to discern the glory of things spiritual and invisible; wherein alone the church is glorious. And in the light of faith they appear to be what indeed they are in themselves, -- of the same nature with the glory that is above. The present glory of the church, I say, is its initiation into the glory of heaven, and in general of the same nature with it. Here it is in its dawnings and entrances; there, in its fullness and perfection. To look for any thing
669
that should be cognate, or of near alliance unto the glory of heaven, or any near resemblance of it, in the outward glories of this world, is a fond imagination. And when the mind is enabled to discern the true beauty and glory of spiritual things, with their alliance unto that which is above, it will be secured from seeking after the glory of the church in things of this world or putting any value on them unto that end.
That self-denial also, which is indispensably prescribed in the gospel unto all the disciples of Christ, is requisite hereunto; for the power and practice of it is utterly inconsistent with an apprehension that secular power, riches, and domination, do contribute any thing unto the church's glory. The mind being hereby crucified unto a value and estimation of these things, it can never apprehend them as any part of that raiment of the church wherein it is glorious. But where the minds of men, through their native darkness, are disenabled to discern the glory of spiritual things, and, through their carnal, unmortified affection, do cleave unto, and have the highest esteem of, worldly grandeur, it is no wonder if they suppose the beauty and glory of the church to consist in them.
Sect. VI. I shall add one instance more with reference unto the state of the church; and that is in its rule and discipline.
Here, also, hath been as fatal a miscarriage as ever fell out in Christian religion. For the truth herein being lost, as unto any sense and experience of its efficacy or power, a bloody image, destructive to the lives and souls of men, was set up in the stead thereof. And this also shall be briefly declared. There are certain principles of truth with respect hereunto that are acknowledged by all; as, --
1. That the Lord Christ hath appointed a rule and discipline in his church, for its good and preservation. No society can subsist without the power and exercise of some rifle in itself; for rule is nothing but the preservation of order, without which there is nothing but confusion. The church is the most perfect society in the earth, as being united and compacted by the best and highest bonds which our nature is capable of, <490416>Ephesians 4:16; <510219>Colossians 2:19. It must, therefore, have a rule and discipline in itself; which, from the wisdom and authority of Him by whom it was instituted, must be supposed to be the most perfect.
670
2. That this discipline is powerful and effectual unto all its proper ends. It must be so esteemed, from the wisdom of Him by whom it is appointed; and it is so accordingly. To suppose that the Lord Christ should ordain a rule and discipline in his church, that in itself, and by its just administration, should not attain its ends, is to reflect the greatest dishonor upon him. Yea, if any church or society of professed Christians be fallen into that state and condition, wherein the discipline appointed by Christ cannot be effectual unto its proper ends, Christ hath forsaken that church or society. Besides, the Holy Ghost affirms that the ministry of the church, in the administration of it, is "mighty, through God," unto all its ends, 2<471004> Corinthians 10:4, 5.
3. The ends of this discipline are the order, peace, purity, and holiness of the church, with a representation of the love, care, and watchfulness of Christ over it, and a testimony unto his future judgment. An imagination of any other ends of it hath been its ruin.
And thus fax all who profess themselves Christians are agreed, at least in words. None dare deny any of these principles; no, not to secure their abuse of them, which is the interest of many.
4. But unto them all we must also and, and that with the same uncontrollable evidence of truth, that the power and efficacy of this discipline, which it hath from the institution of Christ, is spiritual only, and hath all its effects on the souls and consciences of those who profess subjection unto him, with respect unto the ends before mentioned. So the apostle expressly describes it, 2<471004> Corinthians 10:4, 5
"For the weapons of our warfare are not carnal, but mighty through God to the pulling down of strong holds; casting down imaginations, and every high thing that exalteth itself against the knowledge of God, and bringing into captivity every thought to the obedience of Christ."
These are the ends, as of preaching of the gospel, so of the discipline of the church; and these are the ways and means of its efficacy: -- it is spiritually mighty, through God, unto all these ends; and others it hath none. But we shall immediately see the total reverse of this order, in an image substituted in the room of it.
671
5. Of the power and efficacy of this spiritual discipline unto its proper end, the primitive Christians, at least, had experience. For three hundred years, the church had no other way or means for the preservation of its order, peace, purity, and holiness, but the spiritual efficacy of this discipline on the souls and consciences of professed Christians. Neither did it fail therein, nor were the churches any longer preserved in peace and purity, than whilst they had this discipline alone for their preservation, without the least contribution of assistance from secular power, or any thing that should operate on the outward concerns of mankind. And there can be no other reason given, why it should not be of the same use and efficacy still unto all churches, but only the loss of all those internal graces which are necessary to make any gospel institution effectual: wherefore, all sense and experience hereof -- of the spiritual power and efficacy of this discipline -- was utterly lost amongst the most of them that are called Christians. Neither those who had assumed a pretense of the administration of it, nor those towards whom it was administered, could find any thing in it that did affect the consciences of men, with respect unto its proper ends. They found it a thing altogether useless in the church, wherein none of any sort would be concerned. What shall they now do? what course shall they take? Shall they renounce all those principles of truth concerning it which we have laid down, and exclude it, both name and thing, out of the church? This probably would have been the end of it, had they not found out a way to wrest the pretense of it unto their unspeakable advantage. Wherefore they contrived and made a horrid image of the holy spiritual rule and discipline of the gospel: an image it was, consisting in outward force and tyranny over the persons, liberties, and lives of men; exercised with weapons mighty through the devil to cast men into prison, and to destroy them. Hereby that which was appointed for the peace and edification of the church being lost, an engine was framed, under its name and pretense, unto its ruin and destruction; and-so it continues unto this day. It had never entered into the hearts of men to set up a discipline in the Church of Christ by law, courts, fines, mulcts, imprisonments, and burnings, but that they had utterly lost in themselves, and suffered to be lost in others concerned, all experience of the power and efficacy of the discipline of Christ towards the souls and consciences of men. But hereon they laid it aside, as a useless tool, that might do some service in the hands of the apostles and the primitive churches, whilst
672
there was spiritual life and sense left amongst Christians; but as unto them, and what they aimed at, it was of no use at all. The deformity of this image in the several parts of it; its universal dissimilitude unto that whose name it bears, and which it pretends to be; the several degrees whereby it was forged, framed, and erected; with the occasions and advantages taken for its exaltation, would take up much time to declare: for it was subtly interwoven with other abominations, in the whole Mystery of Iniquity, until it became the very life or animating principle of Anti-christianism. For, however men may set light by the rule and discipline of Christ in his church, and its spiritual power or efficacy towards the souls and consciences of men, the rejection of it, and the setting up of a horrid image of worldly power, domination, and force in the room of it, and under its name, is that which began, carried on, and yet maintains, the fatal apostasy in the Church of Rome.
I shall instance only in one particular. On the change of this rule of Christ, and, together with it, the setting up of Malizzim, or an image, or "god of forces," [<271138>Daniel 11:38,] in the stead of it; they were compelled to change all the ends of that discipline, and to make an image of them also. For this new instrument of outward force was of no use with respect unto them; for they are, as was declared, the spiritual peace, purity, love, and edification of the church. Outward force is no way meet to attain any of these ends. Wherefore, they must make an image of these also, or substitute some dead form in their room; and this was a universal subjection unto the pope, according unto all the rules, orders, and canons which they should invent. Uniformity herein, and canonical obedience, is all the end which they will allow unto their church discipline; and these things hang well together, for nothing but outward force by law and penalties is fit to attain this end. So was there an image composed and erected of the holy discipline of Christ, and its blessed ends, consisting of these two parts, outward force and feigned subjection. For hardly can an instance be given in the world of any man who ever bowed down to this image, or submitted unto any ecclesiastical censure, out of a conscientious respect unto it. Force and fear rule all.
This is that discipline in whose execution the blood of an innumerable company of holy martyrs hath been shed, -- that wherein all the vital spirits of the Papacy do act themselves, and whereby it doth subsist; and
673
although it be the image of jealousy, or the image of the first beast, set up by the dragon, yet it cannot be denied, but that it is very wisely accommodated unto the present state of the generality of them that are called Christians amongst them. For being both blind and carnal, and having thereby lost all sense and experience of the spiritual power of the rule of Christ in their consciences, they are become a herd not fit to be governed or ruled any other way. Under the bondage of it, therefore, they must abide, till the vail of blindness be taken away, and they are turned unto God by his word and Spirit; for "where the Spirit of the Lord is, there," and there alone, "is liberty."
Sect. VII. Unto the foregoing particular instances, with respect unto the church, I shall yet add one more general; which is indeed comprehensive of them all, or the root from whence they spring, -- a root bearing gall and wormwood: and this is concerning the catholic church.
What belongs unto this catholic church, what is comprised in its communion, the apostle declares, <581222>Hebrews 12:22-24. It is the recapitulation of all things in heaven and earth in Christ Jesus, <490110>Ephesians 1:10; -- his body, his spouse or bride, the Lamb's wife, the glorious temple wherein God doth dwell by his Spirit; -- a holy mystical society, purchased and purified by the blood of Christ, and united unto him by his Spirit, or the inhabitation of the same Spirit in him and those whereof it doth consist. Hence they with him, as the body with its head, are mystically called Christ, 1<461212> Corinthians 12:12. And there are two parts of it, the one whereof is already perfected in heaven, as unto their spirits; and the other yet continued in the way of faith and obedience in this world. Both these constitute "one family in heaven and earth," <490315>Ephesians 3:15; -- in conjunction with the holy angels, one mystical body, one catholic church. And although there is a great difference, in their present state and condition, between these two branches of the same family, yet are they both equally purchased by Christ, and united unto him as their head, having both of them effectually the same principle of the life of God in them. Of a third part of this church, neither in heaven nor in earth, in a temporary state, participant somewhat of heaven, and somewhat of hell, called purgatory, the Scripture knoweth nothing at all; neither is it consistent with the analogy of faith, or the promises of God
674
unto them that do believe, as we shall see immediately. This church, even as unto that part of it which is in this world, as it is adorned with all the graces of the Holy Spirit, is the most beautiful and glorious effect, -- next unto the forming and production of its Head, in the incarnation of the Son of God -- which divine wisdom, power, and grace will extend themselves unto here below. But these things -- the glory of this state -- is visible only unto the eye of faith; yea, it is perfectly seen and known only to Christ himself. We see it obscurely in the light of faith and revelation, and are sensible of it according unto our participating of the graces and privileges wherein it doth consist.
But that spiritual light which is necessary to the discerning of this glory was lost among those of whom we treat. They could see no reality nor beauty in these things, nor any thing that should be of advantage unto them. For upon their principle, of the utter uncertainty of men's spiritual estate and condition in this world, it is evident that they could have no satisfactory persuasion of any concernment in it. But they had possessed themselves of the notion of a catholic church; which, with mysterious artifices, they have turned unto their own incredible secular advantage. This is that whereof they boast, appropriating it unto themselves, and making it a pretense of destroying others, what lies in them, both temporally and eternally. Unto this end they have formed the most deformed and detestable image of it that ever the world beheld; for the catholic church which they own, and which they boast that they are, instead of that of Christ, is a company or society of men, unto whom, in order unto the constitution of that whole society, there is no one real Christian grace required, nor spiritual union unto Christ, the head, but only an outside profession of these things, as they expressly contend; -- a society united unto the Pope of Rome, as its head, by a subjection unto him and his rule, according to the laws and canons whereby he will guide them. This is the formal reason and cause constituting that catholic church which they are, which is compacted in itself by horrid bonds and ligaments, for the ends of ambition, worldly domination, and avarice; -- a catholic church openly wicked in the generality of its rulers, and them that are ruled; and in its state cruel, oppressive, and dyed with the blood of saints, and martyrs innumerable. This, I say, is that image of the holy catholic church, the spouse of Christ, which they have set up. And it hath
675
been as the image of Moloch, that hath devoured and consumed the children of the church; whose cries, when their cruel stepmother pitied them not, and when their pretended ghostly fathers cast them into the flames, came up unto the ears of the Lord of hosts; and their blood still cries for vengeance on this idolatrous generation. Yet is this pretense of the catholic church pressed, in the minds of many, with so many sophistical artifices, through the sleight of men and cunning craftiness, whereby they lie in wait to deceive, proposed with the allurements of so many secular advantages, and imposed ofttimes on Christians with so much force and cruelty, that nothing can secure us from the admission of it, unto the utter overthrow of religion, but the means before insisted on. A spiritual light is necessary hereunto, to discern the internal spiritual beauty and glory of the true catholic church of Christ. Where this is in its power, all the paintings and dresses of their deformed image will fall off from it, and its abominable filth will be made to appear. And this will be accompanied with an effectual experience of the glory and excellency of that grace in the souls of those that believe, derived from Christ, the sole head of this church, whereby they are changed "from glory to glory, as by the Spirit of the Lord." The power, life, and sweetness hereof, will give satisfaction unto their souls, to the contempt of the pretended order, or dependence on the pope as a head. By these means the true catholic church, -- which is the body of Christ, the fullness of him that filleth all in all, -- growing up unto him in all things who is the head, despiseth this image, and Dagon will fall to the ground when this Ark is brought in; yea, though it be in his own temple.
III. In the farther opening of this Chamber of Imagery, we shall yet, if it
be possible, see greater abominations; at least, that which doth next ensue is scarce inferior unto any of them that went before.
Sect. VIII. It is a principle in Christian religion, an acknowledged verity, that it is the duty of the disciples of Christ, especially as united in churches, to propagate the faith of the gospel, and to make the doctrine of it known unto all as they have opportunity; yea, this is one principal end of the constitution of churches, and officers in them, <400513>Matthew 5:13-16; 1<540315> Timothy 3:15.
676
This our Lord Jesus Christ gave in special charge unto his apostles at the beginning, <402819>Matthew 28:19,20; <411615>Mark 16:15,16. Hereby they were obliged unto the work of propagating the faith of the gospel, and the knowledge of him therein, in all places, and were justified in their so doing. And this they did with that efficacy and success, that, in a short time, like the light of the sun, "their sound went into all the earth, and their words unto the ends of the world," <451018>Romans 10:18; and the gospel was said to be "preached to every creature which is under heaven," <510123>Colossians 1:23. The way, therefore, whereby they propagated the faith, was by diligent, laborious preaching of the doctrine of the gospel unto all persons in all places, with patience and magnanimity in undergoing all sorts of sufferings on the account of it, and a declaration of its power in all those virtues and graces which are useful and exemplary unto mankind. It is true, their office and the discharge of it is long since ceased; howbeit it cannot be denied but that the work itself is incumbent, in a way of duty, on all churches, yea, on all believers, as they have providential calls unto it, and opportunities for it. For it is the principal way whereby they may glorify God and benefit men in their chiefest good; which, without doubt, they are obliged unto.
This notion of truth is retained in the Church of Rome: and the work itself is appropriated by them unto themselves alone. Unto them, and them only, as they suppose, it belongs to take care of the propagation of the faith of the gospel, with the conversion of infidels and heretics. Whatever is done unto this purpose by others, they condemn and abhor. What do they think of the primitive way of doing it, -- by personal preaching, sufferings, and holiness? Will the pope, his cardinals and bishops, undertake this work or way of the discharge of it? Christ hath appointed no other; the apostles and their successors knew no other; -- no other becomes the gospel, nor ever had success. No; they abhor and detest this way of it. What, then, is to be done? Shall the truth be denied? shall the work wholly and avowedly be laid aside? Neither will this please them; because it is not suited unto their honor: wherefore they have erected a dismal image of it, unto the horrible reproach of Christian religion. They have, indeed, provided a double painting for the image which they have set up. The first is the constant consult of some persons at Rome, which they call "Congregatio de Propaganda Fide," -- a council for the propagation of the faith; under the effect of whose consultations Christendom hath long groaned: and the
677
other is, the sending of missionaries, as they call them, or a surcharge of friars from their over-numerous fraternities, upon their errands into remote nations.
But the real image itself consists of these three parts: --
1. The sword;
2. The inquisition;
3. Plots and conspiracies.
By these it is that they design to propagate the faith and promote Christian religion; and if hell itself can invent a more deformed image and representation of the sacred truth and work, which it is a counterfeit of, I am much mistaken.
1. Thus have they, in the first way, carried Christian religion into the Indies, especially the western parts of the world so called. First the Pope, out of the plenitude of his power, gives unto the Spaniard all those countries and the inhabitants of them, that they may be made Christians. But Christ dealt not so with his apostles, though he were Lord of all, when he sent them to teach and baptize all nations. He dispossessed none of them of their temporal rights or enjoyments, nor gave to his apostles a foot-breadth of inheritance among them. But upon this grant, the Spanish Catholics propagated the faith, and brought in Christian religion amongst them. And they did it by killing and murdering many millions of innocent persons; as some of themselves say, more than are alive in Europe in any one age. And this savage cruelty hath made the name of Christians detestable amongst all that remained of them that had any exercise of reason; [only] some few slavish brutes being brought by force to submit unto this new kind of idolatry. And this we must think to be done in obedience unto that command of Christ, "Go ye into all the world, and preach the gospel to every creature. He that believeth and is baptized shall be saved; but he that believeth not shall be damned." This is the deformed image which they have set up of obedience unto his holy commands; whereunto they apply that voice to Peter with respect unto the eating of all sorts of creatures, "Rise, Peter; kill, and eat." So have they dealt with those poor nations whom they have devoured. But blood, murder, and unjust war (as all war is for the propagation of religion), with persecution,
678
began in Cain, who derived it from the devil, that "murderer from the beginning;" for he "was of that wicked one, and slew his brother," [ 1<620312> John 3:12.] Jesus Christ, the Son of God, was manifested to "destroy the works of the devil," [ 1<620308> John 3:8.] And he doth it in this world by his word and doctrine, judging and condemning them. And he does it in his disciples by his Spirit, extirpating them out of their minds, hearts, and ways; so as that there is not a more assured character of a derivation from the evil spirit, than force and blood in religion for the propagating of it.
2. The next part of this image, the next way used by them for the propagating of the faith, and the conversion of them they call heretics, -- is the Inquisition. So much hath been declared and is known thereof, that it is needless here to give a portraiture of it. It may suffice, that it hath been long since opened, like Cacus's den, and discovered to be the greatest arsenal of cruelty, the most dread-fill shambles of blood and slaughter, that ever was in the world. This is that engine which hath supplied the scarlet whore with the blood of saints, and the blood of the martyrs of Jesus, until she was drunk with it. And this is the second way or means whereby they propagate the faith of the gospel, and endeavor, as they say, the conversion of the souls of men; this is the second part of that image which they have set up instead of the holy appointment of Jesus Christ.
3. The third way they insist on unto this purpose, -- the third part of this image, -- consists in plots and contrivances to murder princes, to embroil nations in blood, to stir up sedition unto their ruin, inveigling and alluring all sorts of vicious, indigent, ambitious persons, into an association with them, so as to introduce the Catholic religion in the places which they design to subvert. This engine for the propagation of the faith hath been plied with various successes in many nations of Europe, and is still at work unto the same purpose. And hereunto belong all the arts which they use for the infatuation of the minds of princes and great men, -- all the baits they lay for others of all sorts, to work them over into a compliance with their designs.
Of these parts, I say, is that dreadful image made up and composed, which they set up, embrace, and adore, in the room of the holy way for the propagation of the gospel appointed by Jesus Christ. In his way they can see no beauty, they can expect no success; -- they cannot believe that ever
679
the world will be converted by it, or be brought in subjection unto the pope; and therefore betake themselves unto their own. Faith, prayer, holiness, preaching, suffering, all in expectation of the promised presence and assistance of Christ, are no ways, for efficacy, success, and advantage, to be compared unto the sword, inquisition, and underhand designings. And this also is that which they call zeal for the glory of God, and the honor of Christ! -- another deformed image which they have brought into religion. For whereas that grace consists principally in postponing self, and all self-concerns, with an undervaluation of them, unto the glory of God, and the special duties whereby it may be promoted, this impious design to destroy mankind by all ways of subtlety and cruelty, unto their own advantage, is set up in the room of it. But the consideration of the nature and spirit, of the use and end, of the gospel, -- of the design of Christ in it and by it, -- is sufficient to preserve the souls of men, not utterly infatuated, in an abhorrency of this image of its propagation. It is that wherein "the god of this world," by the help of their blindness and lusts, hath put a cheat on mankind, and prevailed with them, under a pretense of doing Christ honor, to make the vilest representation of him to the world that can be conceived. If he hath appointed this way for the propagating of the gospel, he cannot well be distinguished from Mohammed; but there is nothing more contrary unto him, -- nothing that his holy soul doth more abhor. And had not men lost all spiritual sense of the nature and ends of the gospel, they could never have given up themselves unto these abominations. For any to suppose that the faith of the gospel is to be propagated by such cruelty and blood, -- by art and subtlety, -- by plots, conspiracies, and contrivances, -- any way but by the foolishness of preaching, which, unto that end, is the power and wisdom of God, -- is to declare his own ignorance of it, and unconcernment in it. And had not men conceived and embraced another religion than what is taught therein, or abused a pretense thereof unto ends and advantages of their own, this imagination of the propagation of it had never taken place in their minds, it is so diametrically opposite unto the whole nature and all the ends of it.
Sect. IX. There is yet amongst them another image of a general principle, no less horrid than that before mentioned, and that with respect unto religious obedience. It is the great foundation of all
680
religion, and in especial of Christian religion, that God in all things is to be obeyed, absolutely and universally.
Of all our obedience, there is no other reason, but that it is his will, and is known unto us so to be. This follows necessarily from the infinite perfections of the divine nature. As the first Essential Verity, he is to be believed in what he reveals, above and against all contradiction from pretended reasons, or any imaginations whatever; and as he is the only Absolute Independent Being, Essential Goodness, and the Sovereign Lord of all things, he is, without farther reason, motive, or inducement, to be absolutely obeyed in all his commands. An instance whereof we have in Abraham offering his only son without dispute or hesitation, in compliance with a divine revelation and command.
It will seem very difficult to frame an image hereof amongst men, with whom there is not the least shadow of these divine perfections, -- namely, Essential Verity and Absolute Sovereignty in conjunction with Infinite Wisdom and Goodness; which alone render such an obedience lawful, useful, or suitable unto the principles of our rational natures. But those of whom we speak have not been wanting unto themselves herein, especially the principal craftsmen of this image-trade. The order of the Jesuits have made a bold attempt for the framing of it. Their vow of blind obedience (as they call it) unto their superiors, whereby they resign the whole conduct of their souls, in all the concernments of religion, in all duties toward God and man, unto their guidance and disposal, is a cursed image of this absolute obedience unto the commands of God which he requireth of us. Hence the founder of their order was not ashamed, in his Epistle ad Fratres Lusitanos, to urge and press this blind obedience from the example of Abraham yielding obedience unto God, without debate or consideration; as if the superiors of the order were good, and not evil and sinful men. Whilst this honor was reserved unto God, whilst this was judged to be his prerogative alone, -- namely, that his commands are to be obeyed in all things, without reasonings and examinations as unto the matter, justice, and equity of them, merely because they are his, which absolutely and infallibly concludes them good, holy, and just, -- the righteous government of the world, and the security of men in all their fights, were safely provided for; for he neither will nor can command any thing but what is holy, just, and good: but, since the ascription of such a god-like authority
681
unto men, as to secure blind obedience unto all their commands, innumerable evils, in murders, seditions, and perjuries, have openly ensued thereon. But, besides those particular evils, in matter of fact, which have proceeded from this corrupt fountain, this persuasion at once takes away all grounds of peace and security from mankind; for who knows what a crew or sort of men called the Jesuits' superiors, known only by their restless ambition and evil practices in the world, may command their vassals, who are sworn to execute whatever they command, without any consideration whether it be right or wrong, good or evil?
Let princes, and other great men, flatter themselves whilst they please, that, on one consideration or other, they shall be the objects only of their kindness; if these men, according to their profession, be obliged in conscience to execute whatever their superiors shall command them, -- no less than Abraham was, to sacrifice his son on the command of God, they hold their lives at the mercy and on the good nature of these superiors, who are always safe out of the reach of revenge. It is marvellous, that mankind doth not agree to demolish this cursed image, or the ascription of a god-like power unto men to require blind obedience unto their commands, especially considering what effects it hath produced in the world. All men know by whose device it was first set up and erected; -- by whom, by what means, and unto what end, it was confirmed and consecrated: and, at this day, it is maintained by a society of men of an uncertain extract and original, like that of the Janizaries in the Turkish empire, -- their rise being generally out of obscurity, among the meanest and lowest of the people. Such they are, who, by the rules of their education, are taught to renounce all respect unto their native countries, and alliances therein, but so as to make them only the way and matter for the advancement of the interest of this new society. And this sort of men being nourished, from their very first entrance into the conduct of the society, unto hopes and expectations of wealth, honor, power, interest in the disposal of all public affairs of mankind, and the regulation of the consciences of men, it is no wonder if, with the utmost of their arts and industry, they endeavor to set up and preserve this image which they have erected, from whence they expect all the advantage which they do design. But hereof I may treat more fully when I come to speak of the image of Jealousy itself.
682
Sect. X. From these generals I shall proceed unto more particular instances; and those, for the most part, in important principles of religion, wherein Christian faith and practice are most concerned: and I shall begin with that which is of signal advantage unto the framers of these images, -- as the other also are in their degree, for by this craft they have their livelihood and wealth, -- and most pernicious to the souls of other men.
It is a principle of truth, and that such as wherein the whole course of Christian obedience is concerned, that there is a spiritual defilement is sin.
This the Scripture everywhere declares, representing the very nature of it by spiritual uncleanness. And this uncleanness is its contrariety unto the holiness of the divine nature, as represented unto us in the law. This defilement is in all men equally by nature; -- all are alike born in sin, and the pollution of it: "Who can bring a clean thing out of an unclean?" And it is in all personally, in various degrees; some are more polluted with actual sins than others, but all are so in their degree and measure. This pollution of sin must be purged and taken away, before our entrance into heaven; for no unclean thing shall enter into the kingdom of God. Sin must be destroyed in its nature, practice, power, and effects, or we are not saved from it. This purification of sin is wrought in us, initially and gradually, in this life, and accomplished in death, when the spirits of just men are made perfect. In a compliance with this work of God's grace towards them, whereby they purify themselves, consists one principal part of the obedience of believers in this world, and of the exercise of their faith. The principal, internal, immediate, efficient cause of this purification of sins, is the blood of Christ. The blood of Jesus Christ, the Son of God, cleanseth us from all our sins, 1<620107> John 1:7. The blood of Jesus purgeth our consciences from dead works, <580914>Hebrews 9:14. He washeth us in his own blood, <660105>Revelation 1:5. And there is an external helping cause thereof; which is trials and afflictions, made effectual by the word, and accomplished in death.
But this way of purging sins by the blood of Christ is mysterious. There is no discerning of its glory but by spiritual light, -- no experience of its power but by faith. Hence it is despised and neglected by the most, that yet outwardly profess the doctrine of the gospel. Men generally think
683
there are a thousand better ways for the purging of sin than this by the blood of Christ, which they cannot understand. See <330606>Micah 6:6,7. It is mysterious in the application of it unto the souls and consciences of believers by the Holy Ghost. It is so, in the spring of its efficacy, which is the oblation of it for a propitiation; and in its relation unto the new covenant, which first it establisheth, and then makes effectual unto this end. The work of it is gradual and imperceptible unto any thing but the eyes of faith, and diligent spiritual experience.
Again; it is so ordered by divine wisdom, as strictly to require, to begin, excite, and encourage the utmost diligence of believers in a compliance with its efficacy unto the same end. What Christ did for us, he did without us, without our aid or concurrence. As God made us without ourselves, so Christ redeemed us; but what he doth in us, he doth also by us; what he works in a way of grace, we work in a way of duty. And our duty herein consists, as in the continual exercise of all gracious habits, renewing, changing, and transforming the soul into the likeness of Christ (for he who hopes to see him, "purifieth himself, as he is pure"); so also in universal, permanent, uninterrupted mortification unto the end; -- whereof we shall speak afterward. This also renders the work both mysterious and difficult. The improvement of afflictions unto the same end is a principal part of the wisdom of faith; without which they can be of no spiritual use unto the souls of men.
This notion of the defilement of sin, and that of the necessity of its purification, were retained in the Church of Rome; for they could not be lost, without not only a rejection of the Scripture, but the stifling of natural conceptions about them, which are indelibly fixed in the consciences of men. But spiritual light into the glory of the thing itself, or the mystical purification of sin, with an experience of the power and efficacy of the blood of Christ, as applied unto the consciences of believers unto that end by the Holy Ghost, were lost amongst them. In vain shall we seek for any thing of this nature, either in their doctrine or their practice. Wherefore, having lost the substance of this truth, and all experience of its power, to retain the use of its name, they have made sundry little images of it, -- creeping things, -- whereunto they ascribe the power of purging sin; such as holy water, pilgrimages, disciplines, masses, and various commutations. But they quickly found, by experience, that these things
684
would neither purify the heart, nor pacify the consciences of sinners, any more than the blood of bulls and of goats could do it under the law; yea, any more than the lustrations and expiations of sin amongst the heathen could effect it. Wherefore they have at length formed a more stated and specious image of it, to serve all the turns of convinced sinners. And this is a purgatory after this life; that is, a subterraneous place and various means, where and whereby the souls of men are purged from all their sins and made meet for heaven, when the Lord Christ thinks meet to send for them, or the pope judges it fit to send them to him. Hereunto, let them pretend what they please, the people under their conduct do trust a thousand times more for the purging of their sins than unto the blood of Christ; but it is only a cursed image of the virtue of it, set up to draw off the minds of poor sinners from seeking an interest in a participation of the efficacy of that blood for that end, which is to be obtained by faith alone, <450325>Romans 3:25. Only, they have placed this image behind the curtain of mortality, that the cheat of it might not be discovered. None, who find themselves deceived by it, can come back to complain or warn others to take care of themselves. And it was, in an especial manner, suited unto their delusion who lived in pleasures or in the pursuit of unjust gain, without exercise of afflictions in this world. From these two sorts of persons, by this engine, they raised a revenue unto themselves beyond that of kings or princes; for all the endowments of their religious houses and societies were but commutations for the abatement of the fire of this purgatory. But whereas in itself it was a rotten post, that could not stand or subsist, they were forced to prop it with many other imaginations. For unto this end, to secure work for this purgatory, they coined the distinction of sins into mortal and venial; -- not as unto their end, with respect unto faith and repentance, nor as unto the degrees of sin, with respect unto the aggravations, but as unto the nature of them; some of them being such (namely, those that are venial) as were capable of a purging expiation after this life, though men die without any repentance of them. And when this was done, they have cast almost all the sins that can be named under this order; and hereon this image is become an engine to disappoint the whole doctrine of the gospel, and to precipitate secure sinners into eternal ruin. And to strengthen this deceiving security, they have added another invention, of a certain storehouse of ecclesiastical merits, the keys whereof are committed to the pope, to make application of them, as he sees good,
685
unto the ease and relief of them that are in this purgatory. For, whereas many of their church and communion have, as they say, done more good works than were needful for their salvation (which they have received upon a due balance of commutative justice), the surplus age is committed to the pope, to commute with it for the punishment of their sins who are sent into purgatory to suffer for them; -- than which they could have found out no engine more powerful to evacuate the efficacy of the blood of Christ, both as offered and as sprinkled, and therewith, the doctrine of the gospel concerning faith and repentance. Moreover, to give it farther countenance (as one lie must be thatched with another, or it will quickly rain through), they have fancied a separation to be made between guilt and punishment, so as that when the guilt is fully remitted and pardoned, yet there may punishment remain on the account of sin. For this is the case of them in purgatory; -- their sins are pardoned, so as that the guilt of them shall not bind them over to eternal damnation, though "the wages of sin is death;" yet they must be variously punished for the sins that are forgiven. But as this is contradictory in itself, it being utterly impossible there should be any punishment properly so called but where there is guilt as the cause of it; so it is highly injurious both to the grace of God and blood of Christ, in procuring and giving out such a lame pardon of sins, as should leave room for punishment next to that which is eternal. These are some of the rotten props which they have fixed on the minds of persons credulous and superstitious, terrified with guilt and darkness, to support this tottering, deformed image, set up in the room of the efficacy of the blood of Christ, to purge the souls and consciences of believers from sin. But that whereby it is principally established and kept up is, the darkness, ignorance, guilt, fear, terror of conscience, accompanied with a love of sin, that the most among them are subject and obnoxious unto; being disquieted, perplexed, and tormented with these things, and utterly ignorant of the true and only way of their removal and deliverance from them, they greedily embrace this sorry provision for their present ease and relief, being accommodated unto the utmost that human or diabolical craft can extend unto, to abate their fear, ease their torments, and to give security unto their superstitious minds. And hereby it is become to be the life and soul of their religion, diffusing itself into all the parts and concerns of it, -- more trusted unto than either God, or Christ, or the gospel.
686
Spiritual light and experience, with the consequents of them in peace with God, will safeguard the minds of believers from bowing down to this horrid image, though the acknowledgments of its divinity should be imposed on them with craft and force: otherwise it will not be done; for without this there will a strong inclination and disposition, arising from a mixture of superstitious fear and love of sin, possess the minds of men to close with this pretended relief and satisfaction. The foundation of our preservation herein lies in spiritual light, or an ability of mind, from supernatural illumination, to discern the beauty, glory, and efficacy of the purging of our sins by the blood of Christ. When the glory of the wisdom and grace of God, of the love and grace of Christ, of the power of the Holy Ghost herein, is made manifest unto us, we shall despise all the paintings of this invention, -- Dagon will fall before the ark; and all these things do gloriously shine forth and manifest themselves unto believers in this mysterious way of purging all our sins by the blood of Christ. Hereon will ensue an experience of the efficacy of this heavenly truth in our own souls. There is no man whose heart and ways are cleansed by the blood of Christ, through the effectual application of it by the Holy Spirit, in the ordinance of the gospel, but he hath, or may have, a refreshing experience of it in his own soul; and, by the power which is communicated therewith, he is stirred up unto all that exercise of faith, and all those duties of obedience, whereby the work of purifying and cleansing the whole person may be carried on toward perfection. See 2<470701> Corinthians 7:1; 1<520523> Thessalonians 5:23; 1<620303> John 3:3. And he who is constantly engaged in that work with success, will see the folly and vanity of any other pretended way for the purging of sins, here or hereafter. The consequent of these things is, peace with God; for they are assured pledges of our justification and acceptance with him, and being justified by faith, we have peace with God. And where this is attained by the gospel, the whole fabric of purgatory falls to the ground; for it is built on these foundations, that no assurance of the love of God, or of a justified state, can be obtained in this life; -- for if it may be so, there can be no use of purgatory. This, then, will assuredly keep the souls of believers in a contempt of that, which is nothing but a false relief for sinners, under disquietment of mind for want of peace with God.
Sect. XI. Some other instances of the same abomination I shall yet mention, but with more brevity, and sundry others must at present be
687
passed over without a discovery. It is the known method of gospel faith and obedience, -- the way of God's dealing with believers in the covenant of grace, -- that, after their initiation and implantation into Christ, they should labor to thrive and grow in grace, by its continual exercise, until they come to be strengthened and confirmed therein. f208 And this, in the ordinary way of God's dealing with the church, they shall never fail of, unless it be through their own neglect: for there are many divine promises to this purpose, and it lies in the nature of the things themselves; for the seeds of grace are of that kind of habits which will be increased and strengthened by exercise. Wherefore, this confirmation in grace is that whereof believers have a blessed experience.
This truth, in general, of an implantation into Christ, and the ensuing confirmation in grace, is universally assented unto; none can deny it without denying the whole doctrine of the gospel. But the sense and experience of it was lost amongst them of whom we treat; yet would they not forego the profession of the principle itself, -- which would have proclaimed them apostates from the grace of Christ. Wherefore they formed an image of it, or images of both its distinct parts, which they could manage unto their own ends, and such as the carnal minds of men could readily comply with and rest in. As in the other sacrament they turned the outward signs into the things signified, so in this of baptism, they make it to stand in the stead of the thing itself; which is to make it, if not an idol, yet an image of it. The outward participation of that ordinance with them is regeneration and implantation into Christ, without any regard unto the internal grace that is signified thereby; so that which in itself is a sacred figure, is made an image to delude the souls of men.
And that which they would impose in the room of spiritual confirmation in grace is yet more strange. The image which they set up hereof is episcopal imposition of hands. When one that hath been baptized can answer some few questions out of a catechism, though he be very ignorant, and openly vicious in his conversation, by this laying on of hands he is confirmed in grace.
It may be some will say, there is no great matter, one way or other, in things of this sort; they may be suffered to pass at what rate they will in
688
this world. I confess I am not so minded. If there be any thing in them but mere formality and custom, -- if they are trusted unto as the things whose names they bear, -- they are pernicious unto the souls of men. For if all that are outwardly baptized should thereon judge themselves implanted into Christ, without regard unto the internal washing of regeneration and renewing of the Holy Ghost; and all who have had this imposition of hands should, without more ado, suppose themselves confirmed in grace, -- they are in the ready way to eternal ruin.
Sect. XII. It is granted among all Christians, that all our helps, our relief, our deliverance from, sin, Satan, and the world, are from Christ alone.
This is included in all his relations unto the church, -- in all his offices, and the discharge of them; and is the express doctrine of the gospel. It is no less generally acknowledged, -- at least the Scripture is no less clear and positive on it, that we receive and derive all our supplies of relief from Christ by faith: other ways of the participation of any thing from him, the Scripture knoweth not. Wherefore, it is our duty, on all occasions, to apply ourselves unto him by faith, for all supplies, reliefs, and deliverances: but these men can find no life nor power herein; at least, if they grant that somewhat might be done this way, yet they know not how to do it, being ignorant of the life of faith, and the due exercise of it. They must have a way more ready and easy, exposed to the capacities and abilities of all sorts of persons, good and bad; yea, that will serve the turn of the worst of men unto these ends. An image, therefore, must be set up for common use, instead of this spiritual application unto Christ for relief; and this is the making of the sign of the cross. Let a man but make the sign of the cross on his forehead, his breast, or the like, -- which he may as easily do as take up or cast away a straw, -- and there is no more required to engage Christ unto his assistance at any time. And the virtues which they ascribe hereunto are innumerable. But this also is an idol, a teacher of lies, invented and set up for no other end but to satisfy the carnal minds of men with a presumptuous supposition, in the neglect of the spiritually laborious exercise of faith. An experience of the work of faith, in the derivation of all supplies of spiritual life, grace, and strength, with deliverance and supplies, from Jesus Christ, will secure believers from giving heed unto this trifling deceit.
689
Sect. XIII. One thing more, amongst many others of the same sort, may be mentioned. It is a notion of truth, which derives from the light of nature, that those who approach unto God in divine worship should be careful that they be pure and clean, without any offensive defilements.
This the heathens themselves give testimony unto, and God confirmed it in the institutions of the law. But what are these defilements and pollutions which make us unmeet to approach unto the presence of God, -- how and by what means we may be purified and cleansed from them, -- the gospel alone declares. And it doth, in opposition unto all other ways and means of it, plainly reveal, that it is by the sprinkling of the blood of Christ upon our consciences, so to purge them from dead works, that we may serve the living God. See <580914>Hebrews 9:14, 10:19-22. But this is a thing mysterious: nothing but spiritual light and saving faith can direct us herein. Men, destitute of them, could never attain an experience of purification in this way. Wherefore they retained the notion of truth itself, but made an image of it for their use, with a neglect of the thing itself. And this was the most ludicrous that could be imagined; namely, the sprinkling of themselves and others with that they call holy water when they go into the places of sacred worship; which yet also they borrowed from the Pagans. So stupid and sottish are the minds of men, so dark and ignorant of heavenly things, that they have suffered their souls to be deceived and ruined by such vain, superstitious trifles!
This discourse hath already proceeded unto a greater length than was at first intended; and would be so much more, should we look into all parts of this Chamber of Imagery, and expose to view all the abominations in it. I shall therefore put a close unto it, in one or two instances, wherein the Church of Rome doth boast itself as retaining the truth and power of the gospel in a peculiar manner, whereas in very deed they have destroyed them, and set up corrupt images of their own in their stead.
Sect. XIV. The first of these is, the doctrine and grace of mortification.
That this is not only an important evangelical duty, but also of indispensable necessity unto salvation, all who have any thing of Christian religion in themselves must acknowledge. It is also clearly determined in the Scripture, both what is the nature of it, with its causes, and in what
690
acts and duties it doth consist; for it is frequently declared to be the crucifying of the body of sin, with all the lusts thereof. For mortification must be the bringing of something to death; and this is sin: and the dying of sin consists in the casting out of all vicious habits and inclinations, arising from the original depravation of nature. It is the weakening and graduate extirpation or destruction of them, in their roots, principles, and operations, whereby the soul is set at liberty to act universally from the contrary principle of spiritual life and grace. The means, on the part of Christ, whereby this is wrought and effected in believers, is the communication of his Spirit unto them, to make an effectual application of the virtue of his death unto the death of sin; for it is by his Spirit that we mortify the deeds of the flesh, and the flesh itself, and that, as we are implanted by him into the likeness of the death of Christ. By virtue thereof we are crucified, and made dead unto sin; in the declaration of which things the Scripture doth abound. The means of it, on the part of believers, is the exercise of faith in Christ, as crucified; whereby they derive virtue from him for the crucifying of the body of death: and this exercise of faith is always accompanied with diligence and perseverance in all holy duties of prayer, with fasting, godly sorrow, daily-renewed repentance, with a continual watch against all the advantages of sin. Herein consists, principally, that spiritual warfare and conflict that believers are called unto. This is all the killing work which the gospel requires. That of killing other men for religion is of a later date, and another original. And there is nothing, in the way of their obedience, wherein they have more experience of the necessity, power, and efficacy of the graces of the gospel.
This principle of truth, concerning the necessity of mortification, is retained in the Church of Rome; yea, she pretends highly unto it, above any other Christian society. The mortification of their devotionists is one of the principal arguments which they plead, to draw unwary souls over unto their superstition. Yet, in the height of their pretenses unto it, they have lost all experience of its nature, with the power and efficacy of the grace of Christ therein; and have, therefore, framed an image of it unto themselves For, --
1. They place the eminency and height of it in a monastical life, and pretended retirement from the world. But this may be, hath been, in all or
691
the most, without the least real work of mortification in their souls; for there is nothing required in the strictest rules of these monastic votaries but may be complied withal, without the least effectual operation of the Holy Spirit in their minds, in the application of the virtue of the death of Christ unto them; besides, the whole course of life which they commend under this name, is neither appointed in, nor approved by, the gospel. And some of those who have been most renowned for their severities therein were men of blood, promoting the cruel slaughter of multitudes of Christians, upon the account of their profession of the gospel: in whom there could be no one evangelical grace; "for no murderer hath eternal life abiding in him."
2. The ways and means which they prescribe and use for the attaining of it, are such as are no way directed by the divine wisdom of Christ in the Scripture; -- such as multiplied confessions to priests, irregular, ridiculous fastings, penances, self-macerations of the body, unlawful vows, selfdevised rules of discipline and habits, with the like trinkets innumerable. Hence, whatever their design be, they may say of it, in the issue, what Aaron said of his idol, "I cast the gold into the fire, and there came out this calf." They have brought forth only an image of mortification, diverting the minds of men from seeking after that which is really and spiritually so. And under this pretense they have formed a state and condition of life that hath filled the world with all manner of sins and wickedness; and many of those who have attained unto some of the highest degrees of this mortification, on their principles, and by the means designed unto that end, have been made ready thereby for all sorts of wickedness.
Wherefore, the mortification which they retain, and whereof they boast, is nothing but a wretched image of that which is truly so, substituted in its room, and embraced by such as had never attained any experience of the nature or power of gospel grace in the real mortification of sin.
Sect. XV. The same is to be said concerning good works, -- the second evangelical duty whereof they boast.
The necessity of these good works unto salvation, according unto men's opportunities and abilities, is acknowledged by all; and the glory of our profession in this world consisteth in our abounding in them: but their principle, their nature, their motives, their use, their ends, are declared and
692
limited in the Scripture; whereby they are distinguished from what may seem materially the same in those which may be wrought by unbelievers. In brief, they are the acts and duties of true believers only; and they are in them effects of divine grace, or the operation of the Holy Ghost; for they are "created in Christ Jesus unto good works, which God hath ordained that. they should walk in them." But the principal mystery of their glory, which the Scripture insists upon, is, that although they are necessary, as a means unto the salvation of believers, yet are they utterly excluded from any influence unto the justification of sinners; -- so there was never any work, evangelically good, performed by any who were not before freely justified.
Unto these good works those with whom we have to do lay a vehement claim, as though they were the only patrons of them, and pleaders for them; but they have also excluded them out of Christian religion, and set up a deformed image of them, in defiance of God, of Christ, and the gospel. For the works they plead for are such as so far proceed from their own free will, as to render them meritorious in the sight of God. They have confined them partly unto acts of superstitious devotion, partly unto those of charity, and principally unto those that are not so; -- such are the building of monasteries, nunneries, and such pretended religious houses, for the maintenance of swarms of monks and friars, filling the world with superstition and debauchery. They make them meritorious, satisfactory; yea, some of them, which they call of supererogation, above all that God requireth of us, and the causes of our justification before God. They ascribe unto them a condignity of the heavenly reward, making it of works, and so not of grace; with many other defiling imaginations. But whatever is done from these principles, and for these ends, is utterly foreign unto those good works which the gospel enjoineth as a part of our new or evangelical obedience. But having, as in other cases, lost all sense and experience of the power and efficacy of the grace of Christ, in working believers unto this duty of obedience, unto the glory of God and benefit of mankind, they have set up the image of them, in defiance of Christ, his grace, and his gospel.
These are some of the abominations which are portrayed on the walls of the Chamber of Imagery in the Church of Rome; and more will be added in the consideration of the image of Jealousy itself; which, God willing, shall
693
ensue in another way. These are the shadows which they betake themselves unto, in the loss of spiritual light to discern the truth and glory of the mystery of the gospel, and the want of an experience of their power and efficacy, unto all the ends of the life of God in their own minds and souls. And although they are all of them expressly condemned in the letter of the Scripture, which is sufficient to secure the minds of true believers from the admission of them, yet their establishment, against all pleas, pretenses, and force, for a compliance with them, depends on their experience of the power of every gospel truth unto its proper end, in communicating unto us the grace of God, and transforming our minds into the image and likeness of Jesus Christ.
694
SERMON 16.
AN HUMBLE TESTIMONY
UNTO THE GOODNESS AND SEVERITY OF GOD IN HIS DEALING WITH SINFUL CHURCHES AND NATIONS;
OR,
THE ONLY WAY TO DELIVER A SINFUL NATION FROM UTTER RUIN BY IMPENDENT JUDGMENTS:
IN A DISCOURSE ON THE WORDS OF OUR LORD JESUS CHRIST, <421301>LUKE 13:1-4.
Cry aloud, spare not; lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins " -- <235801>Isaiah 58:1.
In publico discrimine omnis homo miles est."
695
PREFATORY NOTE.
IN his own preface to the reader Dr. Owen very briefly alludes to the circumstances which had induced him to deliver to "a private congregation" several discourses on <421301>Luke 13:1-5, and afterwards to publish the substance of them in the following discourse. For obvious reasons, he evinces great caution in referring to passing events, which, about the time the discourse was published, excited "continual apprehensions of public calamities" in the minds of all the friends of liberty and order. The nation had been agitated with stormy discussions about the :Exclusion Bill. The Whig party were bent on preventing the accession of James, the Duke of York, to the British throne on the demise of Charles II. In the agitation which shook the country in consequence of this attempt, "a whole year," says Macaulay, "elapsed, -- an eventful year, which has left lasting traces in our manners and language... On the one side, it was maintained that the constitution and religion of the state would never be secure under a Popish king; -- on the other, that the right of James to wear the crown in his turn was derived from God, and could not be annulled, even by the consent, of all the branches of the Legislature.
The bill had been several times introduced into the House of Commons, -- in 1679, in November 1680, a third time in the following January, and finally, in the Parliament which met at Oxford in March 1681, when the Whig measures were defeated by the dissolution of the Parliament only seven days after it had met.
Whatever judgment be formed as to the expediency of the Exclusion Bill, the strenuous exertions which the Whigs and Nonconformists made to secure the success of that measure, enable us to estimate the alarm and forebodings which filled their minds, when the power of the Court had triumphed.
Apart, however, from this defeat, there were other causes of anxiety and apprehension. Dissenters were subjected to severe and increasing oppression; and while the friends of the popular cause were disconcerted and baffled, a manifest reaction was taking place throughout England in favor of the Court. It was this change of public sentiment, and decay of
696
patriotic zeal -- arising in some degree from growing indifference to religious principle -- that led our author to entertain, at this juncture, gloomy views in regard to the prospects of the nation, and to issue a solemn and urgent warning to his countrymen.
The discourse of Dr. Owen is extremely suitable to the crisis which had elicited it. While he makes no reference to the proceedings of the government, he dwells upon evangelical truths and duties, in a strain peculiarly fitted to elevate his readers above unworthy fears, and to make the danger to which they might feel themselves exposed a motive to repentance and godliness. "The `Testimony,' " says Orme, "contains much of that practical wisdom which the Doctor had acquired from his long and deep study of the Word of God, and from his extensive experience in the ways of Providence." The discourse was published in the year 1681. -- ED.
697
TO THE READER.
THE ensuing discourse contains the substance of sundry sermons preached in a private congregation. Some who heard them, considering the subjectmatter treated of, and the design in them with respect unto the present state of things in this nation, did judge that it might be convenient and seasonable to make them more public, for the use and benefit of others; but, knowing how remote I was from any such intention in their first composure, and how naked they were of all ornaments that might render them meet for public view, I was unwilling for a season to comply with their desires. Neither was it their importunity (which, as they did not use, so I should not in this case have valued), but their reasons, that prevailed with me, to consent that they might be published by any that had a mind thereunto; which is all my concernment therein. For they said, that whereas the land wherein we live is filled with sin, and various indications of God's displeasure thereon, yet there is an unexemplified neglect in calling the inhabitants of it unto repentance, for the diverting of impendent judgments. The very heathen, they said, upon less evidence of the approaches of divine vengeance than is now amongst us, did always solemnly apply themselves to their deities, for the turning it away. Wherefore, this neglect amongst us they supposed to be of such ill abode, f209 as that the weakest and meanest endeavor for relief under it might be of some use; and of that nature I cannot but esteem this discourse to be.
They added, moreover, that whereas, on various accounts, there are continual apprehensions of public calamities, all men's thoughts are exercised about the ways of deliverance from them; but whereas they fix themselves on various and opposite ways and means for this end, the conflict of their counsels and designs increaseth our danger, and is like to prove our ruin. And the great cause hereof is, a general ignorance and neglect of the only true way and means whereby this nation may be delivered from destruction under the displeasure of God. For if their thoughts did agree and center therein, as it would insensibly work them off from their present mutual destructive animosities; so also it is of such a nature as would lead them into a coalescency in those counsels, whose fruit would be the establishment of truth, with righteousness and peace. Now,
698
this way is no other but sincere repentance, and universal reformation in all sorts of persons throughout the nation.
That this is the only way for the saving of this nation from impending judgments and wasting desolations, -- that this way. will be effectual unto that end when all others shall fail, -- is asserted and proved in this discourse, from the authority of our Lord Jesus Christ himself, to confront the wisdom of politicians, who are otherwise minded, with a plain word of truth and power.
It was hoped also by them, that some intimation of their duty might be hereby given unto those who, having the ministerial oversight of the generality of the people, do divert their minds unto the petty differences and contests, whilst the fire of God's displeasure for sin is ready to devour their habitations. And the truth is, if they persist in their negligence, if they give not a public evidence, at this season, of their zeal for repentance and reformation of life among all sorts of persons, -- going before them in their example and endeavors unto the promotion of them, -- I understand not how they will give an account of their trust and duty to God or men.
And therefore, were I worthy to give advice to any of my brethren in the ministry, who are in the same condition with myself as unto outward circumstances, it should be this only, namely, that whilst others do seek to obstruct them in the whole discharge of their duty, and to deprive the church of the benefit of their labors, they would, by their own personal example, by peculiar endeavors in their congregations, among all that hear them, and on every occasion, so press the present calls of God unto repentance, and so promote the work of a visible reformation, as eminently to help in saving of the nation from approaching judgments, and therein of them also who design their trouble; -- and I doubt not but most of them are already engaged and forward herein.
This shall be our testimony, and our peace, in whatever may befall us in this world.
Let us not satisfy ourselves, that our congregations are in so good a posture as that they may continue for our lives; and so be like ill tenants, who care not if their houses fall upon the expiration of the term of their
699
interest in them. That reparation is required of us which may make them serve for succeeding generations.
And when any church is so unobservant of its own decays as to be negligent of endeavors for proportionable reformation, -- if, after a while, any will deliver their own souls, it must be by a departure from them that hate to be reformed.
It is a fond imagination, that churches may render their communion useless and dangerous only by heresy, tyranny, and false worship; -- an evil, worldly, corrupt conversation in the generality of their members, contrary to the doctrine of the gospel, not opposed and contradicted by a constant endeavor for sincere reformation, is no less ruinous unto the being of churches than any of these other evils.
On these and such like considerations, I was not unwilling that this plain discourse should be exposed to public view, hoping that it might stir up others of greater abilities and opportunities more effectually to pursue the same design. I do not think it needful to make any apology for the plainness both of the matter and style in this small treatise.
The least endeavor to attire a discourse of this nature with the ornaments of speech or language, is even ridiculous; it is more fit to bear the furrows of sighs and tears, than to be smoothed and flourished with the oily colors of elegance and rhetoric.
And as for the obvious plainness of the matter contained in it, it is suited, as I judge, unto them whose good is principally designed therein. Plain men have sinned as well as others, though it may be not unto so high a degree, nor in such an outrage of excess. However, on many considerations, they are likely first to suffer, unless impendent judgments are diverted by repentance.
I do but a little plead with every man for himself and in his own cause. Neither, however wise or learned men may be, is it meet, in this case, to treat them otherwise. It is to no purpose to make a fine speech unto such as are falling into a lethargy, nor to discourse learnedly of the art of navigation unto them that are ready to perish in a storm; they must be plain words and plain things that are forcible in this case. And those by
700
whom they are despised, from any principle of self-elation, give but an uncomfortable indication of what will be the issue of their dangers.
Let, therefore, the reader but candidly excuse and pass by the trouble which he will be put unto by the frequent mistakes of the press, especially in mispointings, rendering the sense sometimes obscure and unobvious; and I have, on the behalf of the treatise itself, no more to desire of his forbearance.
701
SERMON 16.
AN HUMBLE TESTIMONY UNTO THE GOODNESS AND SEVERITY OF GOD IN HIS DEALING WITH
SINFUL CHURCHES AND NATIONS.
"There were present at that season some that told him of the Galileans, whose blood Pilate had mingled with their sacrifices. And Jesus, answering, said unto them, Suppose ye that these Galileans were sinners above all the Gall leans, because they suffered such things? I tell you, Nay: but, except ye repent, ye shall all likewise perish. Or those eighteen, upon whom the tower in Siloam fell, and slew them, think ye that they were sinners above all men that dwelt in Jerusalem? I tell you, Nay: but, except ye repent, ye shall all likewise perish." -- <421301>Luke 13:1-5.
IT is a part and duty of spiritual wisdom, as also an evidence of a due reverence of God, to take notice of extraordinary occurrences in the dispensations of his providence; for they are instructive warnings, and of great importance in his government of the world. In them the "voice of the LORD crieth unto the city, and the man of wisdom shall see his name." And there is a mark left on them, -- as profligate persons, -- who will not see when his hand is so lifted up. An example of this wisdom is given us here in our blessed Savior, who, on the report that was made unto him of some severe providential accidents, then newly fallen out, gives an exposition of the mind of God in them, with an application of them unto the present duty of them that heard him, and ours therein.
Some things may be observed in general, to give light into the context, and the design of our Savior in this holy discourse.
I. The time when the things mentioned did fall out, and wherein our Savior
passed his judgment on them.
1. It was a time of great sin, -- of the abounding of all sorts of sins. The nation as such, in its rulers and rule; the church as such, in its officers,
702
order, and worship; and the generality of the people, in their personal capacities, were all overwhelmed in provoking sins. Hypocrisy, oppression, cruelty, superstition, uncleanness, persecution, impenitency, and security, -- all proceeding from unbelief, -- had filled the land, and defiled it. We have a sufficient account of this state of things in the story of the gospel, so as that it needs no other confirmation. Yea, so wicked were the people, and so corrupt the church-state, and so impenitent were the generality of them therein, that it suited the righteousness and holiness of God to revenge on that generation, not only their own sins, but the sins also of all wicked persecutors from the foundation of the world; -- a thing which he doth not do but on high provocations. <421150>Luke 11:50,51,
"That the blood of all the prophets, which was shed from the foundation of the world, may be required of this generation; from the blood of Abel, unto the blood of Zacharias, which perished between the altar and the temple: verily I say unto you, It shall be required of this generation."
There is in this commination an appearance of severity beyond the rule established, <022005>Exodus 20:5. There, God declares that he is "a jealous God;" which title he assumes to himself with respect unto the highest provocations; -- that he "will visit the iniquity of the fathers upon the children unto the third and fourth generation of them that hate him." But here, the vengeance and punishment due unto the sins of a hundred generations, is threatened to be inflicted on that which was present.
Something, in our passage, may be spoken for the vindication of divine justice herein, seeing we may be more concerned in that divine commination than the most are aware.
(1.) The case here is particular. That in the commandment respects the common case of all false worshippers and their posterity; but this respects persecution, unto blood and death, of the true worshippers of God. Now, though God be very much provoked with the sins of false worshippers, yet he can either bear with them, or pass over their sins with lesser punishments, or at least for a long season; but when they come to persecution, and the blood of them who worship him in spirit and in truth, in his appointed season he will not spare them; -- their own, and the
703
iniquities of their predecessors, shall be avenged on them; which will be the end of the and-christian church-state after all its present triumph.
(2.) All those who, from the beginning of the world, suffered unto blood on the account of religion, suffered in the cause of Christ, for their faith in him, and confession of him; namely, as he was promised unto the church. Unto him and his office did Abel, by faith, bear testimony in the bloody sacrifice that he offered. So it is said that Moses, in his danger for killing the Egyptian, bare "the reproach of Christ," because he did it in faith of the promised seed; which was Christ. They were, therefore, all slain in the cause of Christ. And whereas this generation was to slay Christ himself, and did so, they did, therein, approve of and justify all the blood that was shed in the same cause from the foundation of the world; and made themselves justly liable unto the punishment due unto it. Hence, our Savior tells them, <402335>Matthew 23:35, that they, the men of that generation, slew Zechariah, who was actually slain many hundred years before.
(3.) Our blessed Savior mentions Abel and Zechariah particularly. This Zechariah, called the son of Barachias, was undoubtedly the Zechariah mentioned, 2<142420> Chronicles 24:20-22. For concerning those two alone it is observed, that the one dead, and the other dying, "cried for vengeance." So God testifieth of the blood of Abel, <010410>Genesis 4:10. And Zechariah, when he died, said, "The LORD look upon it, and require it." Hence the apostle affirms, that "Abel being dead, yet speaketh," <581104>Hebrews 11:4; that is, his blood did so, -- it did so then, and it spake for vengeance, as he intimates, chapter <581224>12:24. It did so before and until the destruction of Jerusalem: for in the rejection and absolute destruction of that apostatized church and people, the blood of all that suffered under the Old Testament was expiated. Abel's blood cries no more; nor doth God look any more on the blood of Zechariah to require it.
But the mine voice and cry is now continued by another sort of men; namely, those who have suffered in the cause of Christ since his coming, according to the promise, <660609>Revelation 6:9,10. And this cry shall be continued until the appointed time doth come for the utter destruction of the antichristian, apostatized church-state.
When a sinful church or people have passed the utmost bounds of divine patience and forbearance, they shall fall into such abominable, crying sins
704
and provocations as shall render the utmost vengeance beneath their deserts. So Josephus affirms of this generation, after they had rejected and slain the Lord Christ, that they fell into such a hell of provoking abominations, that if the Romans had not come and destroyed them, God would have sent fire and brimstone upon them from heaven, as he did on Sodom.
And we may, by the way, observe from hence, -- It is a dangerous thing to live in the times of declining churches, when they are hastening unto their fatal period in judgments; such as will inevitably befall them all and every one.
And it is so for these three reasons: --
[1.] Because such times are perilous through temptations from the abounding of the lusts of men in all uncleanness and wickedness. So the apostle states it, 2<550301> Timothy 3:1-5. If any think they are free from danger, because as yet they feel no evil, whilst the lusts of men professing Christian religion visibly and openly abound and rage in the world, they will be mistaken.
[2.] Though destruction do not immediately befall them, yet, when they have passed the time of divine patience designing their reformation, they shall precipitate themselves into bloody abominations, as did the church of the Jews.
[3.] Judgment shall at length overtake them, and God will revenge on them the sins and provocations -- especially the persecutions and blood -- of them that went before them, and led them into their apostasy. So when he shall come to destroy mystical Babylon, or the antichristian church-state, it is said, that "in her was found the blood of the prophets, and of saints, and of all that were slain upon the earth," <661824>Revelation 18:24. Even the blood of saints that was shed by pagan Rome shall be avenged on antichristian Rome, after she hath espoused the cause and walked in the way of the other, justifying in her own practice what they had done.
2. It was a time wherein judgments were near approaching; -- so our Savior himself affirms it to have been, <421942>Luke 19:42-44, "If thou hadst known,... in this thy day." They had now but a day, and that now almost ready to expire, though they saw it not, nor would believe it. But the day
705
of their desolation approached continually, and when the apostle wrote his Epistle to the Hebrews, was making its entrance upon them, chapter <581025>10:25, "Ye see the day approaching." And we may hence learn, --
(1.) That in the approaching of desolating judgments on a sinful, provoking church or nation, God is pleased to give previous intimations of his displeasure, as well in the works of providence as by the rule of his word. Such were those here so interpreted by our Savior in such a season.
This, I say, is the ordinary process of divine Providence; and, it may be, no nation, heathen or Christian, ever utterly perished without divine warnings of their approaching desolation Some, indeed, seem to be taken away with a sudden surprisal, as God threateneth, <195809>Psalm 58:9-11.
But this is from their own security, and not for want of warnings. So the old world before the flood had warnings sufficient of their destruction, by the preaching of Noah, and the building of the ark, by which he "condemned the world," <581107>Hebrews 11:7, or left them inexcusable, to divine vengeance. Yet they took no notice of these things, but were surprised with the flood, as if they had never heard or seen any thing that should give them warning of it; as our Savior declares, <402438>Matthew 24:38,39. And when the time comes of the destruction of mystical Babylon, she shall say, in that very day wherein her judgments come upon her, "I sit as a queen, and shall see no sorrow," notwithstanding all her warnings in the pouring out of the vials of previous judgments, <661807>Revelation 18:7,8.
(2.) It is the height of security, in such a time and season, either to neglect the consideration of extraordinary providences, or to misinterpret them, as any thing but tokens of approaching judgments, if not prevented.
Nothing can be questioned herein without an arraignment of the divine wisdom of our Lord Jesus Christ, in the interpretation and application that he makes of these accidents. No doubt but they were neglected and despised by the most as common things; -- to take any great notice of such occurrences is esteemed pusillanimity or superstition. So it is by many at this day, wherein all things, as we shall see afterward, are filled with tokens of divine displeasure; but things will come shortly unto
706
another account. In the meantime, it is safe to follow this divine example, so as to find out sacred warnings in such providential occurrences.
II. The providential accidents spoken of are two, and of two sorts.
1. The first was that wherein the bloody cruelty of men had a hand, -- "The Galileans, whose blood Pilate had mingled with their sacrifices." When this was done, on what occasion, and what was the number of the persons so slain, the Scripture is silent. However, it is certain that it was done at Jerusalem; for sacrifices might not be offered anywhere else. Thither came the Galileans with their sacrifices; -- that is, either the beasts which they brought to the priests to offer for them, for they might not offer sacrifices themselves; or the paschal lamb, which they might slay themselves.
Whilst they were engaged in this work, Pilate, the bloody Roman governor (on what occasion or provocation is unknown), came upon them, and slew them in a cruel manner; intimated in that expression, that "he mingled their blood with their sacrifices." And this providence is the more remarkable, in that it fell out whilst they were engaged in their sacred worship; -- which carries an indication of divine severity. And, it may be, there was, as it is in the ruin of mankind every day, occasion taken for it from the difference that was between two wicked governors, Pilate and Herod, unto whose jurisdiction these Galileans did belong, in whose blood Pilate thought to revenge himself on his enemy. However, they both combined at last in the killing of Christ, -- as others use to do in the world; and so made themselves friends, leaving their example to their successors.
2. The other was a mere effect of divine Providence; -- the death of eighteen men by the fall of a tower in Siloam; that is, a place of waters, and a running stream in Jerusalem itself. And our Lord Jesus Christ declares herein, not only that all such accidents are disposed by the providence of God, but that he speaks in them for our instruction.
Both these, as they were warnings, as we shall see, so they were figures of the approaching destruction of the city and people; for that, in the first place, is the perishing here intended, as is manifest in the ensuing parable, wherein the church-state of the Jews is compared unto a barren fig-tree, which was to be cut down and destroyed. And, accordingly, that destruction did befall them, partly by the bloody cruelty of the Romans,
707
and partly by the fall and ruin of the temple, towers, and walls of the city; both included in the word, "likewise:" "Ye shall likewise perish," or in like manner. But although they were of various kinds, and men might evade the consideration of them on several pretenses, the one being nothing but the tyrannical fury of Pilate, the other only a somewhat unusual accident, -- yet our Lord Jesus Christ finds out the hand and counsel of God in them both, and declares the same language to be spoken in them both. Signs of the same event are doubled, to show the certainty of it, like Pharaoh's dreams.
And we may observe, --
First. That all sorts of unusual accidents, or effects of Providence, in a season of sin and approaching judgments, are of the same indication, and ought to have the same interpretation.
So is the same application made of both these different signs and warnings by our Savior; -- they have, saith he, the same language, the same signification. There was nothing at this time [that] more hardened the Jews unto their utter ruin, than the false application they made of providential signs and warnings, which were all multiplied among them, as boding their good and deliverance, when they were all tokens of their approaching ruin. For when such things are rejected as warnings, calling to repentance and reformation, as they were by them, on a presumption that they were signs of God's appearance on their behalf, they became to be nothing but certain forerunners of greater judgments, and infallible tokens of destruction; and so they will be to them likewise by whom they are yet despised.
Secondly. God is pleased sometimes to give warnings of approaching judgments, not only as unto the matter of them, that they shall be accompanied with severity, but also as unto the especial nature and manner of them. So was it with these two signs, of blood by the sword, and death by the fall of the tower; representing as in a glass that common calamity which was to befall the city and nation. And I pray God that the prodigious appearance of fiery meteors, like swords, armies, and arms, with other things of the like nature, may not be sent to point out the very kind and nature of the judgments which are coming on England, if not diverted; for as unto these signs not only the Scripture, but all heathen stories are filled with an account of them. Before the approach of
708
desolating judgments, nature, the common parent of mankind, did always put itself forth in irregular, unusual actings, -- in fiery meteors, comets, earthquakes, strange appearances in the air, voices heard, and the like.
The brute elements tremble at the approaches of God in his judgment against the inhabitants of the earth. So the prophet expresseth it, <350310>Habakkuk 3:10, "The mountains saw thee, and they trembled: the overflowings of the water passed by: the deep uttered his voice, and lifted up his hands on high."
They are, as it were, cast into a posture of trembling and supplication. And Aeschylus, a heathen poet in Justin Martyr, [thus writes]: --
"When the dreadful eye of God (in his providence) is lifted up," all things tremble before it.
III. In the interpretation and application made of these severe accidents
by our Savior, in his divine wisdom, we may observe, --
1. Especial judgments in such a season, befalling in any, do not prove an especial guilt or provocation in them. This our Savior expressly denies, and that with respect unto both the instances insisted on, and that distinctly, verses 2,4. I do not hence absolutely establish a general rule as unto all times and persons. For, -- First, The observation is here confined and limited unto such a season as that under consideration; namely, a time of provoking sins in the generality of the people, and approaching judgments` In such a season, no assignation of especial guilt ought to be made on especial calamitous sufferings. Secondly, Some persons may be guilty of such daring, presumptuous sins, that if they are overtaken with especial judgments in this world, it is the height of impiety not to own the especial revenging hand of God in their destruction. Such was the death of Herod, <441222>Acts 12:22,23.
2. Judgments on private men in such a season are warnings to the public. This is intimated by our Savior in this place; namely, that God uses a sovereignty herein, by singling out whom he pleaseth, to make them examples unto others. This, saith he, was the sole reason, as far as you are concerned to judge or know, why God brought these sore destructions upon them; namely, that by these warnings he might call you to repentance. Yet, I judge, God doth not ordinarily exercise his sovereignty
709
in this kind, unless it be when all have deserved to be destroyed: and then, as in the sedition and mutiny of military legions, they decimated them, or slew some for an example and terror unto others; so God calls out of a guilty multitude whom he pleaseth, to make previous instances of approaching judgments.
3. Those who first fall under judgments are not always the worst that judgments shall befall; nor are the first judgments usually the most severe; -- so it is plain in these instances, And because we have instances of this nature amongst us, we should consider how to make a right judgment concerning them. And these three things we may safely determine: --
1. That those who suffered were sinners also, though they were not so only, or in an especial manner. f210 This is necessary unto the vindication of the justice of God.
2. That he who hath made them warnings unto us, might have made us warnings unto them. Herein his sovereignty and mercy towards us who escape is manifest.
3. That we also have a hand in that guilt, forerunning such providences so far as there is any thing penal in them. For such private previous judgments are the effect of public provocations.
IV. Here is a sure rule given us of the interpretation of severe providences
in such a season as that here intended; -- such, I mean, as we have had amongst us, in plague, and fire, and blood; and such as we have the signs and tokens of at this time in heaven and earth. For three things we are here taught safely to conclude concerning them: -- First, That they are warnings from God. This our Savior plainly declares in the interpretation and application of these two instances. Secondly, That their voice and language is a call to repentance and reformation: "Except ye repent," etc. Thirdly, When they are neglected as warnings, calling to repentance, they change their nature, and become certain signs of approaching destruction. And in the observation of these rules of interpretation of providential severities given us by our Savior, we may be preserved from the excesses of neglecting, on the one hand, what is contained in them, and of rash judging of men or causes, on the other.
710
These things being premised for the opening of the words, the truth wherein we are instructed by them appears to be this: --
When a land, a nation, a city, a church, is filled with sin, so as that God gives them warnings or indications of his displeasure by previous judgments, or other extraordinary signs, if they are not as warnings complied withal by repentance and reformation, they are tokens of approaching judgments, that shall not be avoided.
This is the sacred truth which our Lord Jesus Christ doth here recommend to our observation. It is the great rule of divine Providence, with the especial seal of our Lord Christ annexed to it, "I tell you, Nay; but, unless ye repent, ye shall all likewise perish." When warnings for instruction are not received, they are tokens of destruction. This is a truth which none almost deny, and none almost believe. Had it been believed, many desolating judgments in former ages had been prevented; nations and cities should have abode in prosperity, which are now sunk into ruin, yea, into hell. See <421941>Luke 19:41-44; <401123>Matthew 11:23. And were it believed in the days wherein we live, it would be the means of saving a poor nation from otherwise inevitable ruin. The state, is so with us, that, unless we repent, we shall perish. I do not prescribe unto the sovereignty of God in his providential administrations. He can, if he please, suffer all his warnings to be despised, all his calls neglected, yea, scoffed at, and yet exercise forbearance towards us, as unto a speedy execution of judgment. But woe unto them with whom he so deals; for it hath only this end, that they may have a space to fill up the measure of their iniquities, and so be fitted for eternal destruction, <450922>Romans 9:22.
There is a threefold issue and event of the state we have described.
1. When a sinful church or nation so attend unto God's warnings in previous judgments, and other signs of his displeasure, as to comply with them by repentance and reformation. This is a blessed issue, which will certainly divert all impendent judgments; as shall be afterward declared.
2. When, by reason of the neglect of them, and want of compliance with them, God doth bring distress and calamities upon a people in general. This is a sad event. But, however, under it God doth often preserve a seed and remnant which, being brought through the fire, and thereby purged and
711
purified, though but as a poor and afflicted people, yet they shall be preserved as a seed and reserve for a better state of the church. See <381308>Zechariah 13:8,9; <230611>Isaiah 6:11-13, 24:6,13; <360312>Zephaniah 3:12; <260502>Ezekiel 5:2,12.
3. When God utterly forsakes a people, he will regard them no more, but give them up unto idolatry, false worship, and all sorts of wickedness. When he says, "Why should ye be stricken any more? ye will revolt more and more," -- this is the sorest of judgments. "Woe also to them," saith the Lord, "when I depart from them!" <280912>Hosea 9:12. Of such a people there shall be neither hope nor remnant, <264711>Ezekiel 47:11. Who would not rather see a nation suffering under some judgments, as the effects of God's displeasure for the neglect of his warnings, whereby it may be purged, and purified, and restored, than to be left under idolatry and all manner of wickedness forever?
But the way is here proposed for the avoidance of these evils. And these things will be more fully spoken unto afterward.
I shall first give some evidences of the truth laid down, and then the reason of it; which will make way for what I principally intend.
I shall not insist on the especial kind of warnings or signs here mentioned, but only on the general nature of divine warnings, by the word or otherwise, in such a season as wherein an abounding of sin is accompanied with great evidences of approaching judgments.
1. According unto this rule was the dealing of God with the old world; which is set forth unto us for an example. See 1<600320> Peter 3:20; 2<610205> Peter 2:5.
The men of the old world were a sinful, provoking generation. God gave them warning of his displeasure by the preaching of Noah, and other ways. During his ministry, the long-suffering of God waited for their repentance and reformation; for this was the end both of the season and of the ministry granted unto them therein: but when it was not complied withal, he brought the flood on those ungodly men.
2. So he dealt with the church under the Old Testament. A summary account is given of it, 2<143615> Chronicles 36:15-17. After a contempt of all
712
God's previous warnings, with a neglect of repentance and reformation, the time came when there was no remedy, but the city and temple must be destroyed, and the people be partly slain, and partly carried into captivity. Accordingly, there is a general rule established for all times and seasons, <202901>Proverbs 29:1.
3. Neither have his dealings been otherwise with the churches of the New Testament. All those of the first plantation have been ruined and destroyed by the sword of God's displeasure, for impenitency under divine calls and warnings.
4. God gave an eminent instance hereof in the ministry of Jeremiah the prophet. He gives him the law of his prophecy, chapter <241807>18:7,8, "At what instant I shall speak concerning a nation, and concerning a kingdom, to pluck up, and to pull down, and to destroy it; if that nation, against whom I have pronounced, turn from their evil, I will repent of the evil that I thought to do unto them." Here is the whole of the truth laid down represented unto us. The nation and kingdom especially intended was that of the people and church of the Jews. Concerning them it is supposed that they were evil, -- that sin abounded amongst them. In this state God gave them warning by the ministry of Jeremiah, as he did otherwise also. The voice of these warnings was, that they should repent them of their evil, and reform their ways. On a supposition whereof he promises to remove the judgments which they had deserved, and which were impendent over them: upon their failure herein, he declares that fearful desolation should befall them; as it did afterward, verses 15-17. According to this rule, the prophet persisted in his ministry. The sum of his sermon was this: It is a time of great sin and provocation; -- these and these are your sins; -- these are evident tokens of God's displeasure against you, and of the near approaching of desolating judgments. In this state, repent, return, and reform your ways, and you shall be delivered: -- in case you do not, utter destruction shall come upon you.
But the princes, the priests, and generally all the people, set themselves against him herein, and would not believe his word.
And by three things they countenanced themselves in their unbelief and impenitency, that they should be delivered; although they did not repent nor reform their ways.
713
First. By their privileges; -- that they were the only church and people of God, who had the temple and his worship amongst them: as if he should say, The best reformed church in the world. This they directly confront his ministry withal, chapter <240703>7:3,4. They fear none of his threatenings, they despise his counsel for their safety, approve their ways and their doings, because they were the church, and had the temple for their security.
Secondly. By their own strength for war, and their defense against all their enemies. They gloried in their wisdom, their might, and their riches; as he intimateth, chapter <240923>9:23.
Thirdly. By the help and aid which they expected from others, especially from Egypt. And herein they thought once that they had prevailed against him, and utterly disproved his rule of safety by reformation only; for when the Chaldeans besieged the city, by whom the judgments he had threatened them withal were to be executed, Pharaoh, the king of Egypt, coming up against them, they departed from Jerusalem for fear of his army, chapter <243705>37:5,11. Hereon, no doubt, they triumphed against him, and were satisfied that their own way for deliverance was better than that troublesome way of repentance and reformation which he prescribed unto them. But he knew from whom he had his message, and what would be the event of the false hopes and joys which they had entertained. So he tells them, verses 9,10, "Deceive not yourselves, saying, The Chaldeans shall surely depart from us: for they shall not depart. For though ye had smitten the whole army of the Chaldeans that fight against you, and there remained but wounded men among them, yet should they rise up every man in his tent, and burn this city with fire." Which accordingly came to pass.
And so it will be with any other people, against all pleas and pretenses to the contrary.
Let the case be stated according as it is laid down in the proposition, and explained in the instance of Jeremiah.
Suppose a church or people do abound with provoking sins; that, during the time of God's patience towards them, and warning of them, there are signs and tokens of his displeasure and of impendent judgments; -- let them feed themselves so long as they please with hopes of deliverance and safety, -- unless they comply with the calls of God unto repentance and
714
reformation, they will fall under desolating judgments, or be utterly forsaken of God forever.
The grounds and reasons of this rule and order in divine dispensations are many, plain and obvious; which I shall not at large insist upon.
I shall only at present mention some of them; because those of the most evidence and importance will accrue afterward unto our consideration: --
1. This rule of proceeding is suited unto the righteousness of God in the government of the world, in the inbred light of the minds of men. This notion, that judgment or divine vengeance will overtake impenitent sinners, who have been previously warned of their sin, is that which we are not taught, which we do not learn from one another, -- which is not only the voice of divine revelation, but that which is born with us, which is inseparable from our nature; the light and conviction whereof, neither with respect unto ourselves or others, we can avoid. This is the voice of nature in mankind, Impenitent sinners, incurable by warnings, are the proper objects of divine displeasure. And the absolute impunity of such persons would be a great temptation unto atheism, as the suspension of deserved judgments on provoking sinners is with some at this day. But ordinarily and finally, God will not act contrary unto the inbred notions of his righteousness in the government of the world, which he himself hath implanted in the minds of men. But as for the times, seasons, and ways of the execution of his judgments, he hath reserved them unto his own sovereignty.
2. It is needful unto the vindication of the faithfulness of God in his threatenings, given out by divine revelation. By this he hath always, from the beginning of the world, testified unto his own holiness and righteousness, whereof they are the most proper expressions. Those first recorded of them are in the prophecy of Enoch, Jude 14,15. And they have been since continued in all ages. But whereas the wisdom of God, acting in righteousness, hath been accompanied with patience and forbearance in the accomplishment of these threatenings, there have been, and yet are, mockers and scoffers at these divine threatenings, as though they were a mere noise, of no efficacy or signification. So the apostle declares the thoughts of the minds of men profane and ungodly, 2<610303> Peter 3:3,4. Wherefore, there is a condecency unto the divine excellencies, that God, in
715
his own way and time, should vindicate his faithfulness in all his threatenings.
3. God hereby manifests himself to be a God hearing prayers, regarding the cries of his poor and distressed witnesses in the world. When the world abounds in provoking sins, especially in blood and persecution, there is a conjunct cry unto God of those that have suffered, and those that do suffer, in heaven and earth, for vengeance on obstinate, impenitent sinners. See <421807>Luke 18:7,8; <660610>Revelation 6:10. The voices of all those, I say, who have suffered unto death in foregoing ages, for the testimony of Jesus, and are now in heaven, in a state of expectancy of complete glory, with all those of them whose sighs and groans under their oppressors do at present ascend unto the throne of God, have the sense in them, by divine interpretation, that punishment be inflicted on impenitent sinners; as is plainly expressed by our Savior in that place of the gospel affirming that he will avenge his elect speedily, who cry unto him day and night. Herein God will vindicate his glory, as the God that hears prayers.
4. A sense of this divine truth is a great and effectual means of God's rule in the hearts of men in the world, setting bounds to their lusts, and restraining that superfluity of wickedness and villainy which would otherwise take away the distinction, as to sin, between the earth and hell. If men can at any time free themselves from the terror and restraining power of this consideration, that vengeance is always approaching towards impenitent sinners, there is nothing so vile, so profane, so flagitious, as that they would not wholly give up themselves unto it, <210811>Ecclesiastes 8:11, "Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil." And God knows, that if impunity in this world should always accompany provoking sinners, the temptation would be too strong and powerful for the faith of weak believers; which he will therefore relieve by frequent instances of his severity.
In a successive continuation of previous judgments on impenitent sinners, there is an uncontrollable evidence given of the certainty of that final judgment which all mankind shall be called unto. So the apostle proves it, and intimates that it is a foolish thing, the effect of obstinacy in sin, -- if men do not learn the certain determination and approach of the eternal
716
judgment, from the drowning of the old world, the conflagration of Sodom, with the like instances of divine severity, 2<610303> Peter 3:3.
My present inquiry hereon is, What is our own concernment in these things, -- what are we, for our own good, to learn by the blessed instruction given us by our Lord Jesus Christ, in his interpretation of the providential occurrences mentioned in the text?
And this I shall manifest by an impartial inquiry into the things ensuing: --
I. When doth a church, a nation, a people, or city, so abound in sin, as
to be immediately and directly concerned in his divine warning; and what, in particular, is the case of the nation wherein we live, and our own therein?
II. Of what sort are those desolating judgments, which, in one way
and sense or another, are impendent with respect unto such a church or nation, and, consequently, unto ourselves, at this season?
III. What warnings, calls, and indications of divine displeasure, and
the approach of calamitous distresses, doth God usually grant, and what he hath given, and is giving unto us at present?
IV. What is the equity, and wherein it doth consist, of the divine
constitution here attested by our blessed Savior, that in such a case repentance and reformation, and nothing else, shall save and deliver a church, a people, a nation, from ruin?
V. Whereas this rule is so holy, just, and equal, whence is it that all
sorts of men are so unwilling to comply with it, even in the utmost extremity, when all other hopes do fail and perish; and whence is it so amongst ourselves at this day?
VI. What is required unto that reformation which may save any
nation -- this wherein we live -- from desolating calamities when they are deserved?
VII. From what causes at present such a reformation may be
expected, and by what means it may be begun and accomplished, so as to prevent our utter ruin?
717
VIII. What is the duty, what ought to be the frame of mind in true
believers, what their walk and work, in such a season, that, in case all means of delivery do fail, they may be found of Christ in peace at his coming; for it is but "yet a little while, and he that shall come will come, and will not tarry?"
These things are necessary to be inquired into, that we may help to beat out the paths of truth and peace, -- the only ways that lead unto our deliverance. The nation is filled with complaints and fears: mutual charges on one party and another, as unto the causes of our present troubles and approaching dangers, -- various designs and contrivances, with vain hopes and vehement desires of this or that way or means of help and deliverance, -- cruel hatred and animosities on differences in religion, designing no less than the extirpation of all that is good therein, -- do abound in it, by all means rending itself in pieces, wearying itself in the largeness of its ways; and yet [it] says not that there is no hope. But for the most part, the true causes of all our troubles and dangers, with the only remedy of them, are utterly neglected. The world is filled, yea, the better sort of men in it, with other designs, other discourses; -- we hear rarely of these things from the pulpits (which are filled with animosities about petty interests, and private difference in the approaches of public ruin), nor in the counsel of those who pretend to more wisdom. Some think they shall do great things by their wisdom and counsel, some by their authority and power, some by their number, some by owning the best cause, as they suppose; and with many such-like notions are the minds of men possessed. But the truth is, the land abounds in sin, -- God is angry, and risen out of his holy place, -- judgment lies at the door; and in vain shall we seek for remedy or healing any other way than that proposed. This, therefore, we shall inquire into.
The first thing supposed in the proposition before laid down was taken from the circumstance of the time wherein, and with reference whereunto, our Lord Jesus Christ delivered the rule of the necessity of repentance and reformation, unto an escape from total destruction; and this was a time when sin greatly abounded in the church and nation. And this supposition is the foundation of the truth of the whole assertion; for in other cases it may not always hold.
718
I. Our first inquiry must, therefore, be, -- "When is a people or nation so
filled with sin, or when doth sin so abound among them, as, in conjunction with the things afterward to be insisted on, to render their salvation or deliverance impossible, without repentance and reformation?" And it doth so, --
First. When all sorts of sin abound in it. I do not judge that every particular sin, or kind of sinning, that may be named, or may not be named, is required hereunto; nor is it so, that there should be the same outrage in public sins -- for instance, in blood and oppression -- as there hath been at some times, and in some places of the world, the dark places of the each being filled with habitations of cruelty; nor is it so, that sin doth reign at that height, and rage at that rate, as it did before the flood, or in Sodom, or before the final destruction of Jerusalem, or as it doth in the kingdom of Antichrist: for in that case there is no room or place either for repentance or reformation. God hides from them the things that concern their peace, that they may be utterly and irrecoverably destroyed. But this, I will grant, is required hereunto, -- namely, that no known sin that is commonly passant in the world can be exempted from having a place in the public guilt of such a church or nation. If any such sin be omitted in the roll of the indictment, peace may yet dwell in the land. It would be too long, and not to my purpose, to draw up a catalogue of sins -- from the highest atheism, through the vilest uncleanness, unto the lowest oppression that are found amongst us. I shall only say, on the other hand, that I know no provoking sin, condemned as such in the book of God, whereof instances may not be found in this nation. Who dares make this a plea with God for it, namely, that yet it is free and innocent from such and such provoking sins? "Produce your cause, saith the LORD; bring forth your strong reasons, saith the King of Jacob;" let us stand up, if we can, and plead for ourselves herein. But the only way whereby we may come to plead with God in this matter is fully described, <230116>Isaiah 1:16-20. It must be repentance and reformation, laying a ground for pleading and arguing with God for pardon and mercy, that must save this nation, if it be saved, and not a plea for exemption from judgments on the account of our innocency. This is that which, of all things, God most abhorred in the people of old, and which all the prophets testified against in them.
719
But yet, to speak somewhat more particularly unto the first part of the proposition, in reference unto ourselves, -- There are four sins, or four sorts of sins, or ways in sinning, which, unless God prevent, will be the ruin of this nation.
1. The first is atheism, -- an abomination that these parts of the world were unacquainted withal until these latter ages. I do not speak concerning speculative or opinionative atheism, in them that deny the being of God, or, which is all one, his righteous government of the world; for it will not avail any man to believe that God is, unless withal he believe that "he is the rewarder of them that diligently seek him;" -- yet, of this sort it is to be feared that there are many amongst us; yea, some that make great advantages of religion, do live and talk as if they esteemed it all a fable. But I speak of that which is called practical atheism, -- when men live and act as if they were influenced by prevalent thoughts that there is no God. Such the nation is replenished withal, and it exerts itself especially two ways: --
(1.) In cursed oaths and blasphemous execrations, whereby the highest contempt is cast on the divine name and being. The most excellent Thuanus, f211 giving an account of the Parisian massacre, with the horrible desolations that ensued thereon, ascribes it, in the first place, unto the anger of God revenging the horrid oaths and monstrous blasphemies which, from the court, had spread themselves over all the nation, Hist., lib. 53:Nor is it otherwise among us at present; though not generally amongst all, yet amongst many, and those unpunished.
(2.) Boldness, confidence, and security in sinning. Many are neither ashamed nor afraid to act, avow, yea, and boast of the vilest of sins. The awe that men have of the knowledge, conscience, and judgment of others, concerning their evil and filthy actions, is one means whereby God rules in the world for the restraint of sin. When the yoke hereof is utterly cast away, and men proclaim their sins like Sodom, it is the height of practical atheism. Nor, I think, did it ever more abound in any age than in that wherein we live.
2. The loss of the power of that religion whose outward form we do retain. We are all Protestants, and will abide to be of the Protestant religion. But wherein? In the Confession, and all the outward forms of the rule and
720
worship of the church. But are men changed, renewed, converted to God, by the doctrine of this religion are they made humble, holy, zealous, fruitful in good works by it? -- have they experience of the power of it in their own souls, in its transforming of them into the image of God? Without these things, it is of very little avail what religion men profess, This is that which is of evil abode to the professors of the Protestant religion at this day through the world. The glory, the power, the efficacy of it, are, if not lost and dead, yet greatly decayed; and an outward carcase of it, in articles of faith and forms of worship, doth only abide. Hence have the Reformed Churches, most of them, "a name to live," but are dead; living only on a traditional knowledge, principles of education, advantages and interest; -- in all which the Roman religion doth every way exceed them, and will carry the victory, when the contest is reduced unto such principles only. And unless God be pleased, by some renewed effusion of his blessed Spirit from above, to revive and reintroduce a spirit of life, holiness, zeal, readiness for the cross, conformity unto Christ, and contempt of the world, in and among the churches which profess the Protestant religion, he will ere long take away the hedge of his protecting providence, which now for some ages he hath kept about them, and leave them for. a spoil unto their enemies. So he threateneth to do in the like case, <230505>Isaiah 5:5, 6. Such is the state described, 2<550301> Timothy 3:1-5.
3. Open contempt and reproach, of the Spirit of God, in all his divine operations, is another sin of the same dreadful abode. Our Lord Jesus Christ tells us, that he who
"speaketh against the Holy Ghost, it shall not be forgiven him, neither in this world, neither in the world to come," <401232>Matthew 12:32;
-- that is, those who persist in opposing or reproaching the Holy Ghost, and his dispensation and operations under the New Testament, shall not escape vengeance and punishment even in this world; for so it befell that generation unto whom he spake. For continuing to do despite unto the Spirit of grace, wrath at length came upon them, even in this world, unto the utmost; which is the sense of the place. Now, scarcely, where the name of Christ was known, did this iniquity more abound than it doth at this day amongst us; for not only is the divine person of the Holy Spirit by
721
some denied, and the substance of the preaching and writing of many is to oppose all his peculiar operations, but they are all made a scoff, a derision, and a reproach, openly and on all occasions, every day. Especially as he is a Spirit of regeneration and supplication, he is the object of multiplied sober blasphemies. This iniquity will be revenged.
4. The abounding of uncleanness, which, having broken forth from a corrupt fountain, hath overspread the land like a deluge. These sins, I say, among others, have such a predominancy among us, as to threaten perishing, without repentance.
Secondly. It is required, that all sorts and degrees of persons are concerned in the guilt of some of these provoking sins; for destruction is threatened unto all: "Ye shall all likewise perish;" -- all, not universally, "pro singulis generum;" but generally, "pro generibus singulorum." Therefore all must be, in some way, guilty of them. And this they may be three ways: --
1. Personally, in their own hearts, lives, and practices; which includes a great multitude.
2. By not hindering and preventing these sins in others, so far as their duty leads and their power enables them unto. What number of magistrates, of ministers, of parents, of masters of families are comprised herein, is evident unto all, especially ministers. See <390207>Malachi 2:7,8; <242314>Jeremiah 23:14,15.
3. By not mourning for what they cannot help or remedy; for it is such alone as shall be exempted from public calamities, Ezekiel 9: and this, in some measure, takes us all in. And the due consideration hereof is necessary upon a double account: --
(1.) It is so unto the manifestation of the glory of God in public calamities and desolations, when the sword slays suddenly, and destroys the righteous with the wicked. One way or other, in one degree or another, we have all of us an access unto the guilt of those things whereby such judgments are procured. Who can say he is innocent? who can complain of his share and interest in the calamities that are coming upon us? who can plead that he ought to be exempted? There will be at last an eternal
722
discrimination of persons; but as unto temporal judgments, we must own the righteousness of God if we also fall under them. And, --
(2.) It is so, for the humbling of our souls under a sense of sin; which would better become some of us, than feeding on the ashes of reserves for exemption in the day of distress.
Some may suppose, that, by reason of their personal freedom from those public provoking sins which abound in the nation, -- that on one account or other, by one means or other, they shall be safe, as in some high place, whence they may look down and behold others in distress and confusion. But it is to be feared their mistake will serve only to increase their surprisal and sorrow.
But yet farther; even the practice of provoking sins abounds among all sorts of persons. I do not say that all individuals amongst us are guilty of them; for were it so, our case were irreparable, like that of Sodom, when there were not ten righteous persons to be found in it, -- that is, such as were free from the guilt of those sins whose cry came up to heaven; for then there would be no room for repentance or reformation. But whereas there are several sorts and degrees of persons, some high and some low, some rulers and some ruled, some rich and some poor, -- there is no order, sort, or degree, in court, city, country, church, or commonwealth, that are free from provoking sins Individuals of all sorts may be so, but no entire sort is so. And this farther entitles a nation unto the condition inquired after.
Thirdly. It is so when the world is full of such sins as are its own, -- as are proper to it; and the churches or professors, of such as are peculiar unto them. If either of these were free from their several provocations, there might be yet room for patience and mercy. And these are distinct.
The sins of the world are, "the lust of the flesh, the lust of the eyes, and the pride of life," -- sensuality, luxury, uncleanness, covetousness, ambition, oppression, and the like, with security. In these things the nation is fertile towards its own ruin.
The sins peculiar unto churches and professors are intimated by our blessed Savior in his charge on the Asian churches, <660203>Revelation 2:3 -- decays in grace, loss of faith and love, barrenness in good works, deadness,
723
formality, coldness in profession, self-pleasing, pride, hypocrisy, want of zeal for God and delight in him, divisions among themselves, and conformity unto the world. And some of these things at present are so prevalent among us, that they can never be sufficiently bewailed.
It is no small evidence that the day of the Lord is nigh at hand, because the virgins are all slumbering. And it is not unlikely that judgment will begin at the house of God. All flesh hath corrupted its way; and therefore the end of all, as to its present condition, is at hand.
Fourthly. It is so when the sins of a people are accompanied with the highest aggravations that they are capable of in this world; and those arise from hence, -- when they are committed against warnings, mercies, and patience. These comprise the ways and means which God in his goodness and wisdom useth to reclaim and recall men from their sins; and by whomsoever they are despised, they treasure up unto themselves
"wrath against the day of wrath, and the revelation of the righteous judgment of God," <450204>Romans 2:4,5.
What can save a people, by whom the only remedies of their relief are despised? What warnings and previous judgments we have had in this nation shall be afterward spoken unto. That there hath been no effect, no fruit of them, is evident unto all. Their language is, "Except ye repent, ye shall perish." Who hath complied with the calls of God herein? what reformation hath been engaged in on this account? Have we not turned a deaf ear to the calls of God? Who hath mourned? who hath trembled? who hath sought for an entrance into the chambers of providence in the day of indignation? By some these warnings have been despised and scoffed at; by some, put off unto others, as their concernment, -- not their own; by the most, neglected, or turned into matter of common discourse, without laying them to heart.
And as for mercies, the whole earth hath been turned into a stage for the consumption of them on the lusts of men. The nation hath been soaked with "showers of mercies," enough to have made it very fruitful unto God; but, through a vicious, malignant humor in the hearts of men, there have been truly brought forth nothing but pride, vanity, gallantry, luxury, and security, in city and country, everywhere. The pestilent, deceitful art of
724
sin, hath turned the means of our conversion unto God into instruments of rebellion against God. How will England answer for abused mercies in the day of visitation And in all these things hath the patience also of God been abused, which hath been extended unto us beyond all thoughts and expectations. And yet, men of all sorts please themselves; as if that, were they over this or that difficulty, all would be well again, without any return unto God.
Fifthly. These things render impendent judgments inevitable, without repentance and reformation, when they are committed in a land of light and knowledge. Such the land hath been; and wherein yet there is any defect therein, it is a part of the sin and punishment of the nation. See <232610>Isaiah 26:10. From the light that was in it, it might well be esteemed "a land of uprightness;" but how it hath been rebelled against, hated, opposed, maligned, and persecuted, in all the fruits of it, is rather (for the sake of some) to be bewailed than declared.
And thus much may suffice to be spoken unto the first supposition in our proposition concerning the sins of a church, nation, or people, which unavoidably expose them unto desolating judgments, when God gives indication of their approach, unless they are prevented by repentance; and we have seen a little, and but a little, of what is our concernment herein.
II. Our second inquiry is, "Of what sort those judgments are, which, in a
time of great provocation, are to be looked on as impendent, and ready to seize on us?" And they are of three sorts: -- First. Such as are absolute, decretory, and universal.
There is mention in the Scripture of judgments threatened, which God hath, as it were, repented him of, and changed the actings of his providence, that they should not be inflicted. See <300703>Amos 7:3,6. And there are judgments threatened, which have been diverted by the repentance of men; as it was in the case of Nineveh. But in this case, neither will God repent, nor shall man repent; but those judgments shall be universal and unavoidable. And of this sort we have three instances recorded in Scripture; -- two are past, and one is yet for to come: --
1. The first is that of the old world. It is said that, upon their provocations, "God repented him that he had made man on the earth;" that is, he would
725
deal with him as if he had done so, -- which must be by a universal destruction. He would not repent of the evil he had determined; but positively declared that "the end of all flesh was come before him." Nor did man repent; for, as our Savior testifies, they continued in their security "until the day that Noah entered into the ark," <402438>Matthew 24:38. Yet it may be observed, that, after things were come to that pass that there was no possibility of turning away the judgment threatened, yet God exercised forbearance towards them, and gave them the outward means of repentance and reformation, 1<600320> Peter 3:20. They had amongst them the ministry of Noah, a preacher of righteousness, and that continued for a long season, in the patience of God.
[And let none please themselves, that they have the outward means of the ministry continued unto them; for notwithstanding that fruit of God's patience, their destruction may be inevitable. For as God may grant it unto them to satisfy his own goodness, and glorify his patience; so unto them it may have no other end but the hardening of them in their sin, and the aggravation of their sins, <230609>Isaiah 6:912. And this example of the old world is frequently proposed, and that to Christians, to professors, to churches, to deliver them from security in a time of approaching judgments.] f212
2. The second instance hereof was in the Judaical church-state; -- the people, nation, temple, worship, and all that was valuable among them. This judgment also, in its approach, was such as with respect whereunto God would not repent, and man could not repent, although a day, a time and space, of repentance was granted unto them. So it is declared by our Lord Jesus Christ, <421941>Luke 19:41-44. They had a day, -- it was theirs in a peculiar manner, -- a day of patience and of the means of conversion, in the ministry of Christ and his apostles. Yet, saith he, the things of thy peace are now hid from thee; -- so as that they must irrecoverably and eternally perish. So is their state described by the apostle, 1<520214> Thessalonians 2:14-16.
But it may be said, If their destruction was so absolutely determined that it was impossible it should be either longer suspended or diverted, unto what end did God grant them a day -- such a day of grace and patience -- which they could not make use of? I answer, He did it for the
726
manifestation of the glory of his grace, righteousness, and severity; and that these two ways: --
(1.) In the calling, conversion, and gathering of his elect out of the perishing multitude of them that were hardened. During the continuance of that day of grace and patience among them, for about the space of forty years, all the elect of that generation were converted to God, and delivered from the curse that came upon the church and nation. For although I will not say but some of them might suffer, yea, fall, in the outward public calamities of that season; yet they were all delivered from the wrath of God in them, and saved eternally.
Hereof the apostle gives an account, <451105>Romans 11:5-10. It is therefore, in a time of great provocations, no certain evidence that inevitable public judgments are not approaching, because the word and other means of grace are effectual to the conversion of some amongst us; for God may hereby be gathering of his own unto himself, that way may be made for the pouring out of his indignation on them that are hardened.
(2.) He did it that it might be an aggravation of their sin, and a space to fill up the measure of their iniquity; to the glory of his severity in their destruction, -- "Towards them that fell, severity." They had time to contract all the guilt mentioned by the apostle, 1<520214> Thessalonians 2:14-16; and were brought into the state and condition described by the same apostle, <581026>Hebrews 10:26-30. See <230610>Isaiah 6:10-12.
Of this judgment and destruction, that of the old world was a precedent and token, which was despised by those obdurate sinners, 2<610305> Peter 3:5-7.
3. The third instance of a judgment of this nature, which is yet to come, is in the destruction of Antichrist, and the idolatrous kingdom of the great adulteress and the persecuting beast. With respect hereunto, also, God will not repent, nor shall men do so; so that it is inevitable. So is it declared, <661808>Revelation 18:8. This God hath determined, and it shall be accomplished in its appointed season; "for strong is the Lord God who judgeth" them, and none shall deliver them out of his hand, because of the improbability of it, because of the great power of Babylon in itself, and in its allies, the kings and merchants of the earth. The omnipotency of God is engaged to secure the church of its destruction; "strong is the Lord God who judgeth
727
her." She also hath her day, wherein she will not, wherein she shall not, repent. When God begins to execute his plagues against her, none that belong unto her will repent of any of their abominations, <660920>Revelation 9:20,21, <661609>16:9,11. Yet is there a day of patience continued unto this idolatrous, persecuting church; -- partly that they may "fill up the measure of their iniquities;" and partly that God may, by the word and means of grace, gather out all his people from amongst them, according unto his call, <661804>Revelation 18:4. And our slowness in coming forth from them is probably one means of prolonging the day of her desolation. And now the Lord Jesus Christ seems to say unto his people what the angel said unto Lot, when he led him out of Sodom, Make haste to escape, for I cannot do any thing until you are escaped, <011922>Genesis 19:22. And I hope the time is approaching wherein he will deal with his people as the angel dealt with Lot, verse 16. They are apt to linger, and know not how to leave the outward accommodation of the Babylonish state, nor clear themselves of innumerable prejudices received therein; but he, being merciful unto them, will at length lay hold on them by the word of his power, and take them out of the city in a complete relinquishment of that cursed state.
Now, unto this sort of judgments there are two things concurring: --
1. That there is a determinate decree concerning them.
2. That there is a judicial obduration upon the people whom they are determined against, accompanying them; that no calls to repentance or reformation shall be complied withal so as to divert them. I am satisfied, upon such evidence as I shall give afterward, that this is not the condition of England; howbeit we have cause enough to tremble at the severest of divine judgments.
Secondly. The second sort of judgments are such as are deservedly threatened and determined, yet so as that no judicial hardness doth go along with them, to make utterly void the preceding day of grace and patience, and all reformation impossible.
They cannot, they shall not, be utterly removed, by a total deliverance from them; but yet they may have many alleviations and mitigations, and be sanctified unto them whom they do befall. A full instance hereof we have in the Babylonish captivity, as an account is given us of it, 2<122325> Kings
728
23:25-27, "Like unto him was there no king before him, that turned to the LORD with all his heart, and with all his soul, and with all his might, according to all the law of Moses: neither after him arose there any like him. Notwithstanding the LORD turned not from the fierceness of his great wrath, wherewith his anger was kindled against Judah, because of all the provocations that Manasseh had provoked him withal. And the LORD said, I will remove Judah also out of my sight, as I have removed Israel, and will cast off this city Jerusalem, which I have chosen, and the house of which I said, My name shall be there."
God had decreed and determined to cast off Judah and Jerusalem for their sin, -- to bring a wasting desolation upon them. When this judgment was approaching, Josiah endeavors a thorough reformation of all things in the land, religious, civil, and moral; yet would not God revoke his sentence of a great calamity on the whole nation. The secret reason hereof was, that the body of the people was hypocritical in that reformation, and quickly returned unto their former abominations, <240310>Jeremiah 3:10,
"Judah hath not turned unto me with her whole heart, but feignedly, saith the LORD."
See chapter <240418>4:18. Howbeit, this reformation of Josiah was accepted with God, and had its influence into the mitigation or sanctification of the ensuing desolation.
And this sort of judgment is very different from that before insisted on. For, --
1. It is but partial; there is a remnant always left among a people, that shall escape it. So was there in those days; there was an escape of it, a remnant whom God delivered and preserved; -- which were as a blessing in the cluster, on the account whereof the whole was not utterly destroyed. This the Scripture very much insists on, <236506>Isaiah 65:6-8; <381308>Zechariah 13:8,9; <300908>Amos 9:8,9.
2. As it is not total, so it is not final. Even in the severity of his wrath, God designed the recovery of that people again in the appointed season, -- giving promises thereof unto them that feared him. And so it came to pass, in the return of their captivity. See the history hereof, <243132>Jeremiah 31:32. God may have, for our sins, determined a desolating calamity on
729
this nation; yet if there be not a judiciary hardness upon us, it may only be partial, and recoverable; -- not as it was with Israel, 1<111410> Kings 14:10. See <240427>Jeremiah 4:27, 5:18, 30:1-32:1.
3. It was sanctified and blessed unto them who were upright and sincere, and who endeavored the removal of it by reformation, though they suffered in the outward calamity. The good figs, or those typed by them, were carried into captivity; but the dealing of God with them therein was in mercy, <242406>Jeremiah 24:6,7, "I will," saith God, "set mine eyes upon them for good: and I will build them, and not pull them down; and I will give them an heart to know me, that I am the LORD: and they shall be my people, and I will be their God." Whatever was their outward condition, those internal, spiritual mercies and privileges made it sweet and useful unto them. The third part was brought through the fire, <381308>Zechariah 13:8,9.
4. God makes this sort of judgment a means fully to reclaim and reform them, as many of those who in general suffer under them. They are God's furnace, but not to burn; -- they purify and cleanse as silver is tried, and do not bum up as stubble is consumed. So was that church by their captivity purged from their idols forever. And many other differences of the like nature might be assigned.
And in the consideration of this sort of judgments lies our concernment. Who knows but that God, for our horrible neglect and contempt of the gospel, with all the cursed immoralities and abominations which have ensued thereon, and the cold, dead frame of professors under various means of instruction, hath determined to bring a wasting calamity on this nation, and that he will not turn away from the fierceness of his wrath, but it shall overtake us? If there be a judicial hardness upon the land, so as that there is no repentance, no reformation endeavored in this day of patience and forbearance which we yet enjoy, our desolation will be total, unsanctified, irrevocable; and though another people may be raised up to profess the gospel in the land, yet shall we be unconcerned in the mercy. So hath it been before in this nation, and in all the Christian nations of Europe. Woe unto us, if we thus betray the land of our nativity, -- if we thus give it up to be a hissing and astonishment! Hearken not unto vain words; this or that way we shall be delivered: it is the day of our trial, and
730
who knows what will be the evening thereof? But, on the other hand, although a public calamity should be determined irrevocably against us, if we use the day of forbearance unto the ends of it, -- in repentance and returning unto God, -- we shall at length have all the advantages before mentioned. It will be but partial; it will be but for a time; it will be sanctified; -- it will purify the church, and restore it unto a more glorious state than ever before.
Thirdly. There are judgments which are deserved and threatened, but not decreed and determined, which may be absolutely diverted and escaped. This sort of judgments is frequently mentioned in the Scripture; and so also are frequent deliverances from them, by the ways and means of God's appointment.
And concerning them we may observe, --
1. That this threatening of approaching judgments, which yet may be averted, is a declaration of the ordinary rule of divine justice, according whereunto a nation or people, without an interposition of sovereign mercy, ought to be destroyed.
God doth not threaten, he doth not give warnings, signs, or indications of approaching judgments, but when they are deserved, and may righteously be executed; nor is there any known rule of the word to give an assurance of the contrary. All that can be said is, "Who knows but that the LORD may repent, and turn from the fierceness of his wrath?"
2. The threatening of them is an ordinance of God, to call us unto the use of such means as whereby they may be prevented.
He foretells our destruction, that we may not be destroyed; as it was in the case of Nineveh. And this is the only symptom whereby we find out and discern the nature of threatened impendent judgments. If the consideration of them be an ordinance of God, stirring us up to the diligent use of the means whereby they may be prevented, the design of God is to give in deliverance in the issue. If it doth not, they are inevitable. God holds the balance yet in his hand, and we know not which way we incline. The best prognostication we can take, is from the frame of our own hearts under the threatenings of them.
731
Here lies the trial of this poor land and nation at this day; judgment is deserved, judgment is threatened, judgment is approaching, -- the clouds are the dust of his feet. If all sorts of men turn not to God by repentance, -- if we are not humbled for our contempt of the gospel and outrage against it, -- if we leave not our provoking sins, -- evil will overtake us, and we shall not escape. And yet, on the other hand, by a due application unto him who holds the balance in his hand, mercy may glory against justice, and we may have deliverance.
Those great men who suppose all things pervious unto their wisdom, and conquerable by their industry, who have a thousand flattering contrivances for the safety of a nation, cannot more despise these things than I do all their counsels without them. And when they shall be at a loss, and shall find one disappointment following on the neck of another, those who attend unto the advice of God in this case shall find rest and peace in their own souls. And as for them who scoff at these things, and say, "Where is the promise of his coming?" -- that is, in the way of judgment, -- "for since the fathers fell asleep, all things continue as they were from the creation;" there needs no regard unto God in these things; trouble us not with the fooleries of your repentance and reformation; -- God will "laugh at their calamity," etc., <200126>Proverbs 1:26, to the end.
This is the second thing we were to insist on, for the clearing and confirmation of the general proposition before laid down.
III. Our third inquiry is, "What evidences we have at present, or what
warnings we have had, of approaching judgments?" for this also belongs unto the indispensable necessity of repentance and reformation, upon the approaching of troubles. And they are the ordinances of God unto that end; which when they are despised, desolating judgments will ensue.
And we may, unto this end, observe these things: --
First, Ordinarily, God doth not bring wasting, desolating judgments on any people, church, or nation, but that he gives them warnings of their approach.
I say, he doth not ordinarily do so; for he may, if he please, surprise a wicked, provoking generation of men with the most dreadful destructions; as he did Sodom and Gomorrah of old. And very many daily are so
732
surprised, as unto their own apprehensions; though, really, God had given them signs of what was coming upon them, but they regarded them not, and so perished as in a moment. But ordinarily, before he executes great and severe judgments, he gives such indications, signs, and warnings of their coming, as that men should be forced to take notice of them, unless they be absolutely hardened and blinded. So he dealt with the old world, in the building of the ark, and the ministry of Noah; so he dealt with the church under the Old Testament, in and by the ministry of the prophets, -- see <300306>Amos 3:6-8; and so he hath done with all others, who have had any knowledge of him or of his ways. They that are wise may discern these things, <281409>Hosea 14:9; <401603>Matthew 16:3; <330609>Micah 6:9; <271210>Daniel 12:10. And in all heathen stories of the times that passed over them, we find remarks of strange indications of approaching desolations. And he doth it for two ends: --
1. For the satisfaction of his own goodness and love to mankind in the exercise of patience and forbearance unto the utmost, <280604>Hosea 6:4; as also for the manifestation of the glory of his justice, when he comes to execute the severity of his wrath. When men are surprised with public calamities, they shall not be able to say, Would none tell us of their approach? would none give us warning of them? -- had we been told of the terror of the Lord in his judgments, we would have turned from our iniquities, that we might have escaped. In this case, it is usual with God in the Scripture to call heaven and earth to witness against men, that he did warn them, by various means, of what would befall them in the end. This is our principal reason why this weak but sincere "Testimony for God" is published. And this shall be an aggravation of their misery in the day of their distress, when they shall seriously reflect upon themselves as unto their folly, guilt, and obstinacy, in despising the warnings which they had received; -- which is a great part of the punishment of the damned in hell, <263923>Ezekiel 39:23,24.
2. God doth it for the end under consideration; namely, that they may be a means to call a poor guilty people unto that repentance and reformation whereby impendent judgments may be diverted.
Secondly. There are five ways whereby God giveth warning of the approach of desolating judgments when a land is full of sin: --
733
1. He doth it by lesser previous judgments and severities. So was it in the instances in the text. The destruction of some by the sword and the fall of a tower, was a warning to the whole nation of the approach of a public calamity, unless they repented. As particular instances are given us hereof in the Scripture, so we have a general account of this method of divine Providence, <300701>Amos 7:1-9. First, God sent the judgment of the grasshoppers, which eat up all the grass of the land, and so occasioned a famine. This judgment being not improved unto repentance, he "called to contend by fire, which devoured the great deep, and did eat up a part," or consumed their treasure, devouring a part of their substance. But when this also was neglected, then came the "plumb-line" of a levelling desolation
2. He doth it by extraordinary and preternatural operations in the works of nature: such as are comets or blazing stars, fiery meteors, dreadful phantoms or appearances in the air, voices, predictions of uncertain original, mighty winds, earthquakes, stopping the course of rivers, and the like. An account of these things, as they were to foretell and fore-signify the fatal destruction of Jerusalem, is given us by our Savior, <422125>Luke 21:25,26. And the story of the event in Josephus is an admirable exposition of this prophecy of our blessed Savior. See <660613>Revelation 6:13,14. The frame of nature is, as it were, cast into a trembling disorder upon the approaches of God in his wrath and fury, and puts itself forth in extraordinary signs of its astonishment; trembling for the inhabitants of the earth, and calling on them to repent, before the wrath of the Terrible One do seize upon them. So in the Scripture, the seas and rivers, mountains and hills, are represented as mourning, shaking, trembling at the presence of God, when he comes to execute his judgments. See <350306>Habakkuk 3:6,8,10,
"He drove asunder the nations; and the everlasting mountains were scattered, the perpetual hills did bow. Was the LORD displeased against the rivers? was thine anger against the rivers? was thy wrath against the sea? The mountains saw thee, and they trembled: the overflowing of the water passed by: the deep uttered his voice, and lifted up his hands on high."
The mountains, hills, seas, rivers bowed, trembled, and lifted up their hands, as crying for compassion. See <199702>Psalm 97:2-6. By these signs and tokens in heaven and earth cloth God give warnings of his coming to judge
734
the inhabitants of the earth. God doth not work these strange things in heaven above, and the earth beneath, that they should be gazed at only, and made a matter of talk; not that they should be subjects of some men's curiosity, and of the scorn of others. There is a voice in them all, -- a voice of God; and it will be to their hurt by whom it is not heard and understood.
3. He doth the same constantly, by the light of his word. The general rule of God's ordinary dispensation of providence is fully laid down in the Scripture: "God hath magnified his word above all his name;" so as that no works of providence shall be unsuited to the rule of the word, much less contrary to it, or inconsistent with it. And if we were wise to make application of it unto present affairs and occasions, we should, in most instances, know in general what God is doing. Of old it was said, "Surely the Lord GOD will do nothing," -- that is, in the way of judgments, "but he revealeth his secret to his servants the prophets," <300307>Amos 3:7. What they had by immediate revelation, we may have, in a measure, by the rule of the word, and the declaration which God hath made therein how he will deal with a sinful, provoking people. So, having threatened various sorts of judgments, the prophet adds,
"Seek ye out of the book of the LORD, and read: no one of these shall fail," <233416>Isaiah 34:16.
That this great means of divine warnings may be useful unto us, we are to consider, --
(1.) What are the stable rules given in the Scripture concerning sin, repentance, impenitence, and judgments. Such rules abound in it: and no dispensations of Providence shall interfere with them. God will not give such a temptation unto faith that any of his works should be contradictions unto his word. And if we will learn our present condition from these rules, it will be an antidote against security.
(2.) Consider the instances recorded therein of God's dealings with sinful, provoking nations and churches. This God himself directed the people of old unto, when they boasted of their church privileges, sending them to Shiloh, which he had destroyed. And when we find a record in the book of God concerning his severity towards any nation in our circumstances, it is
735
our duty to believe that he will deal so with us also in his time, unless we repent.
(3.) Always bear in mind our infallible guidance as unto God's final dealing with impenitent sinners. This the whole Scripture constantly, equally, universally witnesses unto, that it shall be eternal destruction; and this will preserve us from distracting surprisals, when we find things fall out beyond our expectation in a way of severity.
(4.) Consider those signs, marks, and tokens of approaching judgments which are set up in the world; which whoso doth wisely consider, he will not fail in his prognostication of future events. Among these, abounding in sin with security, in such persons, nations, cities, and churches, as God is pleased by the gospel to take near unto himself in a peculiar manner, is the most eminent. For those signs are buoys, fixed to show where we shall certainly make shipwreck if we approach unto them. When these rules are observed, when they are diligently attended unto and complied withal, so as that we receive instruction from them, I shall say with some confidence, that every believer shall know what God is doing in a way of judgment, so far as is necessary unto his guidance in his own duty, wherein he shall find acceptance, and not provoke God in the neglect of it.
4. God hath appointed the ministry of the word unto the same end. The principal end of the ministry under the gospel is the dispensation of the word of reconciliation. But neither is yet this work of giving warning of approaching judgments exempted from that office and duty. Christ himself in his ministry preacheth here on this subject. They are watchmen and overseers; and their duty herein is graphically expressed, <263302>Ezekiel 33:2-9. When God placeth any as a watchman for a people, one part of his duty is to look diligently after the approach of dangers and evils, -- such, I mean, as come on the account of sin; and thereon to awaken and stir up the people to take care of themselves that they be not destroyed. The shepherd is not only to provide good pasture for his sheep, but to keep them from danger. The watchman "hearkened diligently with much heed, and he cried, A lion," <232107>Isaiah 21:7,8. Having made a discovery of approaching danger, he cries out to the people, to warn them of it. But if the watchmen are slothful and sleepy; if they are dumb dogs, and cannot bark when evil cometh; if they are light and treacherous persons, blind
736
guides that have no vision; if they also are under a spirit of slumber and security, so as that the people are not warned by them of their danger, -- this is one of the most severe tokens of wrath approaching. It is a great warning, when God takes away the means of warning; -- when he says unto a people, "I will warn you no more," by giving them such watchmen as are neither faithful nor able to warn them, and by taking away those that are.
5. God gives warnings hereof, by bringing a people into such a posture, condition, and circumstances, as do in their own nature tend unto ruin. Such are cross interests among themselves, incurable divisions, contrary and unsteady counsels, weakness in spirit and courage, mutual distrusts, effeminacy through luxury, with one or other insuperable entanglement; which are the ways and means whereby nations precipitate themselves into a calamitous condition. In general, as unto this previous warning of approaching judgments, God threatens to send among a people who are tending towards ruin, a "moth," and a "hornet." The moth he threatens, <235108>Isaiah 51:8; <280512>Hosea 5:12. Somewhat shall eat up and devour the strength and sinews of the counsels of a nation, as a moth devoureth a garment. Whilst it lies still, it seems, it may be, to be sound and firm; -- hold it up to the light, and it appears full of holes, and is easily torn with the finger. So is it with a nation; -- whatever outward peace it seems to enjoy, when it is decayed in the wisdom and strength of its counsels, it is easily torn in pieces. And in like manner he sends the hornet unto the same end, <022328>Exodus 23:28; <050720>Deuteronomy 7:20; -- that is, that which shall vex, disquiet, and torment them, that they shall be ready every one to strike himself, or the next that he meeteth withal. And many of these hornets are at present among us.
These are some of the ways whereby God warneth a people, church, or nation, of approaching judgments.
It concerneth us, now, to inquire how it is, how it hath been with us, with reference hereunto. And I say, --
1. It is not necessary that God should use all these ways of warning of a sinful people of approaching desolations, if not prevented by repentance. It is enough, unto the ends of this dispensation of divine wisdom and goodness, if he make use of some of them, or of any one of them in an
737
eminent manner. Wherefore, if any of them have been wanting among us, yet if we have had others of them, it is sufficient to render us inexcusable if we repent not. But, --
2. The truth is, we have, upon the matter, had them all, and they have abounded amongst us.
We have had the previous judgments of plague, fire, and war. Some may say they were desolating judgments themselves; and so indeed they were. But whereas sin still aboundeth, and no reformation ensued upon them in any places, among any sort of persons, they were but warnings of what is yet to come, if not prevented; and their language is, "Except ye repent, ye shall all likewise perish."
We have had a multiplication of signs, in the heaven above, and in the earth beneath; such as all mankind have ever esteemed forerunners of public calamities; and the more they are despised, the louder is their voice to the same purpose. God hath continued hitherto his word amongst us, wherein the ordinary rule of his providence in these things is openly declared. And if those unto whom the declaration of the word of God, in the dispensation of it, is committed, have not faithfully warned the people of their danger, their blood may be found at their door. Herein, at present, lies our greatest strait. The efficacy of all other calls of God unto repentance depends much on the application of them unto the souls and consciences of men in the preaching of the word. But whilst by some this work is despised, at least counted unnecessary, by some it is neglected utterly; and others, by reason of their private capacities, whereby they are disenabled to speak unto magistrates, cities, or the community of the people, think not themselves concerned therein, [and] it is almost wholly laid aside. For what, will some say, doth this speaking unto a few in a retirement signify, as unto a general reformation of the people of the land? But whereas we have all sinned in our measures, -- churches, and all sorts of more strict professors of religion, -- it is every one's duty to be pressing these warnings of God within his own bounds and precincts. And if each of us should prevail but with one to return effectually to God, it will be accepted with him, who, in such a season, seeks for a man to stand in the gap, to turn away his wrath, and will save a city for the sake of ten, if they be found therein. Let us not pretend that the repentance and reformation called for respect the public
738
enormous sins of the nation, in atheism, profaneness, sensuality, luxury, pride, oppression, hatred of the truth, contempt of the ministry of the gospel, and the like. They do so, indeed, but not only; -- they respect also the decays in faith, love, zeal, with love of the world, conformity unto it, lukewarmness, that are found amongst the most eminent professors of religion. This is our present wound; here lies our weakness, -- namely, in the want of a quick, active, zealous ministry, to call and stir up magistrates and people to effectual repentance, and turning to God. Unless this be given unto us, I fear we cannot be saved. If it be otherwise, -- if we have a ministry that really do attend unto their duty in this matter, -- I beg their pardon for other apprehensions: but then I shall think it the most pregnant sign of approaching destruction; seeing it is apparent unto all that their endeavors have neither fruit nor success.
So far have we proceeded with our proposition, -- namely, that sin abounds amongst us; that judgments are approaching; that God hath giver, us manifold warnings of their so doing.
IV. That which, in the next place, we are to speak unto is, "The equity of
this divine constitution, -- that, in the ordinary way of God's rule and dispensation of his providence, repentance and reformation shall turn away impendent judgments, and procure unto a people a blessed deliverance; and nothing else shall do it:" "Except ye repent, ye shall perish."
That upon repentance they shall be saved and delivered, is intended in the same rule. This is the unalterable law of divine Providence; this shall do it, and nothing else shall so do. The wisdom and power of men shall not do it; fasting and prayer, whilst we continue in our sins, shall not do it. Repentance alone is made the condition of deliverance in this state of things.
Upon this rule did God vindicate the equity of his ways against repining Israel, <261829>Ezekiel 18:29-32: Can any thing be more just and equal? Ruin and utter desolation are ready to fall upon the whole people. This you have deserved by your iniquities and multiplied provocations. In strict justice, they ought immediately to come upon you. But "my ways are equal;" I will not deal with you in a way of strict justice; I will do it in equity, which is a meet temperature of justice and mercy. And this I make evident
739
unto you herein, in that, whilst the execution of judgment is only threatened and suspended, if you make unto yourselves a new heart and a new spirit, in sincere repentance, -- if you cast away all your transgressions by thorough reformation of your lives, -- iniquity shall not be your ruin. What can be more just, righteous, and equal? Who can complain if, after all this, evil should overtake you, and you shall not escape? The same he pleads again, chapter <263310>33:10,11, as in many other places.
That this divine constitution (namely, that repentance and reformation shall save a church, people, or nation, in the state before described, and that nothing else shall do so, however men may please and pride themselves in their own imaginations) is equal, just, and good, -- that it is meet it should be so, that it hath a condecency unto the divine excellencies, and the rule of righteousness in government, -- is evident; for, --
First. The notion of this rule is inbred in mankind by nature, as was mentioned before. There is no man, unless he be atheistically profligate, but, when he apprehends that evil and ruin, especially as unto his life, is ready to overtake him, and seize upon him, but he reflects on his sins, and comes to some resolutions of forsaking them for the future, so he may be at present delivered from his deplorable condition. Now, all this ariseth from these indelible notions ingrafted on the minds of men: -- that all evil of punishment is from God; that it is for sin; that there is no way to avoid it but by repentance and reformation. And those who will not improve this natural light with respect unto the public, will be found, as it were, whether they will or no, to comply with it when it comes to be their own case in particular. Herein lies a thousand testimonies unto the equity of this divine constitution.
Secondly. When this rule is complied withal, -- when repentance and reformation do ensue upon divine warnings, whereby peace with God is in some measure attained, -- it will give men trust and confidence in him, with expectation of divine relief in their distress; which is the most effectual means for men to be instrumental unto their own deliverance: and, on the other side, when it is neglected, when evil approaches, guilt and terror will haunt (the minds of men, and they shall not be able to entertain one thought of divine help; which will render them heartless, helpless,
740
senseless, and betray them into cowardice and pusillanimity, however they may boast at present. If these two sorts are opposed, ten shall chase a hundred, and a hundred put a thousand to flight. And if any nation do openly refuse a compliance with this constitution, if God should send another to invade them, in a way of judgment, they would melt away before them as wax before the fire. When evils compass us about, and are ready to seize upon us, a reflection on the neglect of this rule will disturb our counsels, distract our thoughts, distress our minds, weaken our confidence in God, and dishearten the stoutest of the sons of men, giving them up a prey to their enemies.
Thirdly. This rule or constitution hath an impression of all divine excellencies upon it; namely, of the goodness, patience, wisdom, righteousness, and holiness of God.
If, when judgments are approaching and deserved, men could divert them by their wisdom, courage, or diligence, it would reflect dishonor on God in the government of the world. See <232207>Isaiah 22:7-11. But in this way of the deliverance of any people, there is a salvo for the glory of all the divine excellencies, as is manifested unto all.
When, therefore, in this state, impendent judgments are not absolutely determined, yet so deserved as that, upon a supposition of continuance in those sins whereby they are deserved, the glory of divine justice cannot be vindicated in the absolute impunity; and whereas God hath now prepared all things, and made them ready for their execution, all means and instruments being girt unto the work, his sword is whetted, and his arrows are fixed in the bow, he will first give warning, then give space and time for repentance, and requires no more for the laying aside of all his preparations for destruction, -- surely his ways are equal, kind, and full of mercy.
If men will look for, if they will expect deliverance, without a compliance with these good, holy, just, gracious, equal terms, they will find themselves, in the issue, wofully deceived. And if, after all this, we in this nation should be found in a neglect hereof, -- if the nation should continue in its present frame, wherein, of all other means of safety, this seems to be least thought of or regarded, -- what shall we plead for ourselves? who shall pity us in the day of distress? Most men now despise these things;
741
but can their hearts endure, or can their hands be strong, in the day that the Lord shall deal with them? But, --
V. Whereas this way, this means of deliverance, is so just, so equal, so
reasonable, manifesting itself to the consciences and reason of mankind, owned by the very heathens, and fully confirmed by divine revelation, our next inquiry must be, "Whence it is that there is such an unreadiness, such an unwillingness to comply with this duty as there is; that so many difficulties are esteemed to be in it, -- so as that there is little hope it will be found among us in a prevalent degree?"
If men, especially such as are great, and esteem themselves to be wise, are told that this is the way to save and deliver the nation, they turn away in a wrath, as Naaman did when the prophet bid him wash and be clean, when he would have rather expected an injunction of some heroic exploits: -- These are thoughts for weak and pusillanimous souls, who understand nothing of state affairs. But it will ere long appear who is wisest, -- God or men. But a hard thing it is to prevail with any to think well of it, or to go about it, or to judge that it is the only balm for our wounds.
To find out the cause hereof, I shall briefly consider all sorts of persons who are concerned to plant this healing tree, whose root is repentance, and whose fruit is reformation of life. And they are of three sorts: --
1. Magistrates;
2. Ministers;
3. The people themselves.
Unless there be a concurrence of the endeavors of them all, in their several places and duties, there will be no such public work of repentance and reformation wrought as is suited unto the turning away of public calamities. But yet, though it be the express duty of them all, though it be their interest, though it cannot be omitted but at their utmost peril, as unto temporal and eternal events, yet it is a marvellous hard and difficult work to prevail with any of them to engage vigorously in it. Some do not think it necessary; -- some, after conviction of its necessity, either know not how to go about it, or linger in its undertaking, or are quickly wearied; -- some wish it were done, so as that they may not be at the trouble of it.
742
Let us consider them distinctly, --
First. As unto magistrates. When Jehoshaphat set himself to reform the church, or his kingdom, to escape the judgment that was denounced against them, he appointed for magistrates and judges men fearing God and hating covetousness. And his charge unto them was,
"Let the fear of the LORD be upon you; take heed and do it. Thus shall ye do in the fear of the LORD, faithfully, and with a perfect heart," 2<141907> Chronicles 19:7,9.
Without this there will be no public reformation; and therefore the first difficulty of it ariseth from this sort of persons, and that upon two accounts: --
1. That magistrates themselves do live in sin, and love it, and hate to be personally reformed; yea, take delight in them that openly live in sin also, -- which is the height of wickedness, <450132>Romans 1:32. When magistrates are profane swearers, or scoffers at the power of religion, or drunkards, or unclean persons, or covetous oppressors, a great obstruction must needs be laid in the way of public repentance and reformation; neither doth this difficulty at present arise merely from their personal sins and miscarriages, but also from the want of conviction, and a sense of their duty in their places, with the account which they must give thereof. For, --
2. They seem not to believe that the attempting of this work is any part of their duty, or that they are concerned therein. Let it, therefore, be never so reasonable, so equal, so important, so necessary unto the deliverance and salvation of any people, if those who should further it in the first place do obstruct and hinder it, it will be attended with difficulties. Ill examples and negligence have ruined this nation.
Wherefore, we may lay it down as an assured truth, which the text will confirm, --
That unless magistrates, who have the visible conduct of the people, are convinced that it is their duty to promote the work of repentance and reformation at this time, by their own example, and in the discharge of their offices, the case of this nation is deplorable, and not to be relieved but by sovereign grace and mercy. For what shall the people do, when they see
743
their guides, unto whose pattern they conform themselves, utterly regardless of any such thing? This is one means of the difficulty which is found among us, of affecting the minds of men with this equal constitution.
Secondly. Those who are principally concerned herein are ministers, or those who have the administration of the word and ordinances of the gospel committed unto them. Unto these is this work given in charge in an especial manner. They have the principal means of repentance and reformation committed to their management. From them is the beginning and carrying on of this work expected and required. Hereof, as unto their sincerity and diligence, they must give an account at the last day. And if this spring be stopped, whence should the refreshing waters of repentance and reformation arise? But yet herein the principal difficulty of the whole work doth consist. For, --
1. Some there are, pretending unto this office, in whom lies no small part of the evil that is to be reformed; -- persons who labor among the most forward to fill up the measure of the iniquities of this nation; such as whose ignorance, negligence, profaneness, and debauchery, are, in all their effects, transfused and communicated unto all that are about them. Shall we expect that such persons will be instrumental in the reforming of others, who hate to be reformed themselves? <242315>Jeremiah 23:15. It was so of old. But, --
2. There are very few of this sort of persons who will be at the charge of carrying on this work. They may quickly find what it will cost them; for unless they are exemplary in it themselves, it is in vain once to attempt the pressing of it upon others. They cannot go about it without great retrenchings of that which they have esteemed their liberty in the course of their conversations. All compliance with unreformed persons, for secular ends; all conformity unto the course of the world, in jollities and pride of life; all ostentation of riches, wealth, and power; all self-seeking and selfpleasing; all lightness and carnal confidences, -- must utterly be cast away. And not only so, but unless, by incessant prayers and supplications, with earnestness and perseverance, they labor for fresh anointings with the Spirit of grace in their own souls, that faith, and love, and zeal for God, and compassion for the souls of men, and readiness for the cross, may revive and flourish in them, -- they will not be useful, nor instrumental in
744
this work. And is it any wonder that the most of them think it better to suffer things to go on at the present rate, than to venture at that which will cost them so dear in its pursuit The truth is, I know very few, if any, who are meet and fit to engage in this work in a visible eminent manner; -- those who have the best, almost the only, opportunities for it, seem to be asleep.
3. Besides the charge they must be at themselves, they perceive the opposition they shall meet withal from others. They find that they shall not only disoblige and provoke all sorts of persons, and lose many of their useful friends, but also expose themselves unto obloquy, scorn, contempt, and reproach of all sorts. He is a lost man in this world, who, without respect of persons, will engage seriously in this work; every day he shall find one or other displeased, if not provoked. This neither they nor their families can well bear withal. Indeed, the hardest and most difficult service that ever God called any of his ministers unto, excepting only Jesus Christ and his apostles, hath been in the endeavoring the reformation of backsliding or spiritually-decayed churches These are the two witnesses which, in all ages, have prophesied in sackcloth. Such was the ministry of Elijah, which brought him unto that conclusion, and an earnest longing to be delivered by death from his work and ministry, 1<111904> Kings 19:4. So was that of Jeremiah, in the like season, whereof he so complains, <241510>chap. 15:10. John the Baptist, in the same work, lost first his liberty, then his life. And, in after ages, Chrysostom, for the same cause, was hated by the clergy, persecuted by the court, and at length driven into banishment, where he died. Most men care not how little a share they have in such a work as this, whose reward will reach them according to the proportion of their engagement in it. All churches, all persons almost, would willingly be let alone in the condition wherein they are; -- they that would press them unto due reformation, ever were, and ever will be, looked on as their troublers.
Hence, then, it is that our wound is incurable: -- Few of this sort, are convinced of the present necessity of this duty; they hope things are indifferently well with them and their flocks, -- that they may endure their time well enough. Few are willing to undergo the charge and trouble of it, -- to put all their present circumstances into disorder. Few have received an anointing for the work; many are able to dispute against any
745
attempts of it; and not a few have expectations of strange deliverances without it. What is left us in this case shall afterward be declared.
Thirdly. It is difficult also on the account of the people that are to be reformed. It is hard to convince them of its necessity, -- hard to persuade them to endeavor it, -- hard to get them to persevere in attempts for it.
Some of the reasons hereof we may briefly consider; as, --
1. That self-justification and approbation of themselves which all sorts of persons, both by nature and by incurable prejudices, are inclined unto, lie at the bottom of this fatal negligence. When they see all things amiss, they will grant that there is some reformation necessary; but that it is so for others, and not for them. Those that are worse than they (as there are but few who do not think, on one pretense or other, that there are many worse than themselves), they suppose this duty is necessary unto, -- but not unto them. And if there are none visibly so, yet they will make them, and judge them so to be. But whilst men have a form of godliness, though they deny the power thereof, they will justify themselves from all need of reformation. Churches will do so, and all sorts of professors of religion will do so, -- especially if they have any peculiar notion or practice which they value themselves upon. So was it with the Jews of old, <240709>Jeremiah 7:9,10; and with the Pharisees in the days of our Savior, <430940>John 9:40. It is so at this day; and it is a rare thing to meet with any who will own themselves to stand in need of real laborious reformation.
Hence it is that no churches would ever reform themselves; which hath been the cause of all division and separation, whereby some have been saved from a general apostasy. They all approve themselves in their state and condition; which is come to that height in the papal church that they boast themselves infallible, and not capable of reformation in any thing. I pray God secure others from the like presumptions! It will be their ruin by whom they are entertained. Yet so it is at this day. Most churches think they need more revenues, more honor, more freedom from opposition, more submission of all men unto them; but they almost abhor the thought that they stand in need of any reformation.
2. The nature of the work itself renders it difficult; for it requires a general change of the course wherein men have been engaged; -- a thing as difficult
746
as to cause the streams of a mighty river to change their course and run backward. Vicious habits must be subdued, -- inclinations riveted in the mind by long practice and custom be cast out, -- ways of conversation promoted and strengthened by all sorts of circumstances changed; -- which render the work unto some men impossible. So the prophet declares it, <241323>Jeremiah 13:23,
"Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, that are accustomed to do evil."
Men cannot easily unlearn what they have been so taught or accustomed unto. The mighty power of God on the souls of men, both as unto individual persons and whole societies, is required unto this change. So it may be wrought, and not otherwise, <231106>Isaiah 11:6-9.
3. The advantage which many may make unto themselves by the present posture of things, and fear of alterations by reformation, is a mountain in the way, -- a mighty obstacle against entertaining serious thoughts about it.
4. The Scripture most frequently casts the cause hereof on men's security in their earthly enjoyments. This keeps them safe from hearing God's calls, or taking notice of his warnings. And therefore it is laid down as the cause and constant forerunner of all desolating judgments. It is at large insisted upon by our Savior himself, <402437>Matthew 24:37-39; <421726>Luke 17:2629.
Now, this security is like the disease in the body which is commonly called the scurvy; -- it is not any single distemper or disease, but a complication or concurrence of many prevalent distempers. Security is not the name of any one vicious habit or inclination of the mind, but it is a concurrent complication of many; -- spiritual stupidity and sloth, called a spirit of slumber, love of the world, carnal wisdom, groundless hopes of life, all proceeding from unbelief, do concur in its constitution. And if a practice in a course of sin have for some season ensued on these principles, whereby conscience comes to be seared, or is made senseless, the case of those in whom it is, is for the most part remediless. And not a few of this sort are amongst us.
747
And many other reasons there are rendering this work full of difficulty, though it be so necessary, so just and equal. As for those by whom all these things are despised, and even scoffed at, something shall be spoken afterward unto them, or concerning them.
But yet, this consideration ought not to deter any from endeavoring the discharge of their own duty herein. For, as we have seen it is indispensably necessary, that we and the nation may be saved from desolating judgments; so we shall see afterward how and by what means this difficulty may be surmounted, and those obstacles removed out of the way. However, happy will they be, be they never so few, never so poor, never so unknown to the world, whom God shall find so doing, when he ariseth out of his place to shake the earth terribly!
VI. I shall, therefore, in the next place, to bring all things nearer home,
inquire, "What is the nature of that repentance and reformation which at this time God requires of us all, that we may not perish in his sore displeasure?"
After a devastation made of the treasure of the Roman empire by sundry tyrants successively, Vespasian coming to the government, acquainted the senate that there was need of so many millions of money, that the empire might stand; -- not that it might flourish and grow vigorous, whereunto much more was required, but that it might be preserved from dissolution and ruin. And I shall propose, not what is requisite to render the church of God in this nation orderly, beautiful, and vigorous, but only what is necessary that it may stand and live, by a deliverance from desolating judgments. And, --
First. The repentance which, in any case, God requireth absolutely, is that which is internal and real, in sincere conversion unto himself, accompanied with fruits meet for such repentance. So is it declared, <261830>Ezekiel 18:30,31,
"Therefore I will judge you, O house of Israel, every one according to his ways, saith the Lord GOD. Repent, and turn yourselves from all your transgressions; so iniquity shall not be your ruin. Cast away from you all your transgressions, whereby ye have transgressed; and make you a new heart and a new spirit, for why will ye die, O house of Israel?"
748
A new heart and a new spirit, or real internal conversion unto God, by the grace of the covenant, is required in this repentance, as the renunciation and relinquishment of all iniquities must be the fruit of it. So also is it expressed, <230116>Isaiah 1:16,17. Internal purification of the heart, with the practice of universal obedience, and abstinence from all sin, is that which God requires.
This is that repentance which was the subject of the ministry of John the Baptist; on the neglect whereof he threatened the people with final excision; which, accordingly, not long after befell them, <400308>Matthew 3:8-10. God doth not require a feigned repentance, or that which is merely outward and temporary. In this case, see <290212>Joel 2:12,13. But, --
Secondly. Where there is repentance and reformation that are real in the root or cause of them, -- which is an effectual conviction of sin, and sense of ensuing, approaching judgments, giving testimony of sincerity in its fruits, by an abstinence from open provoking sins, and the performance of known duties (unto its sincerity in both which a sense and reverence of God is owned), -- though it be not in many, in the most, it may be in few, absolutely sincere and holy, yet may it prevail to the turning away of threatened judgments, at least for a season.
These things, therefore, are required unto this repentance: --
1. A real conviction of sin in them that are called unto it, or do make profession of it. If this lie not in the foundation, no expression of repentance, no profession of reformation, is of any value in the sight of God; -- yea, it is a mocking of him; which is the highest provocation. Men without this conviction may be driven to somewhat that looks like repentance and reformation, as the keeping of days of fasting or humiliation by outward force or compulsion of law; but there is nothing in what they do of what we inquire after. By such days and ways they shall never save the nation, <240310>Jeremiah 3:10.
2. A real sense of God's displeasure, and the approach of desolating judgments. It is not enough that we have a conviction and sense of our own sins, but we must have them also of the sins of the nation, whereby God is provoked to anger; and apprehensions of his displeasure are to influence our minds in all that we go about herein. Unless these abide and dwell in
749
our minds, -- unless they accompany us continually in all our ways and occasions, -- rise and lie down with us, -- we shall not cordially engage in this duty.
3. Real reformation, in an abstinence from all known sin, and the avowed fruits of a reformed conversation, are required hereunto, <400310>Matthew 3:10.
4. That it be persisted in, <580601>Hebrews 6:1.
On these suppositions, that this repentance is useful unto the end proposed is made fully evident in the instances of Nineveh and of Ahab, 1<112127> Kings 21:27-29. Ahab, in his repentance and humiliation, manifested a deep sense of the guilt of sin and divine displeasure. "Seest thou," saith God to Elijah, "how he humbleth himself?" It might easily be known and taken notice of. There is a humiliation described by the prophet <230801>Isaiah 8:1-5, which God abhorreth, and which shall be profitable for nothing. Such have been the humiliations among us, for the most part. But although it be the duty of every man to endeavor that his repentance and reformation do consist in a sincere, internal, cordial conversion unto God, -- which the divine calls do intend, -- without which it will not be of advantage unto his own soul, as unto his eternal condition; yet as unto the turning away of temporal calamities, at least as to the suspension of them, such a public repentance and reformation as evidence themselves in their fruits to proceed from a real sense of sin and judgment, may be useful and prevalent. In brief, the repentance which God requireth with respect to his covenant, that the souls of men may be saved, unto the glory of his grace by Jesus Christ, -- is internal, spiritual, supernatural, whereby the whole soul is renewed, changed, and turned unto himself. But as God is the supreme governor of the world, in temporal things, with respect unto the dispensation of his providence in mercies and judgments, there may be a repentance and reformation wherein his glory is vindicated, in a visible compliance with his calls and warnings, and an acknowledgment of him in his righteous judgments, which may be of use unto the end proposed. Besides, wherever there is a general reformation of life sincerely attempted, it is to be believed that in many it is spiritual and saving.
5. The repentance and reformation required must be suited unto the state and condition of those who are called thereunto. All are to consider what is amiss in them, as unto their own state and condition, Isaiah 4:7, "Let the
750
wicked forsake his way, and the unrighteous man his thoughts;" -- every one his own way and thoughts in their present condition.
Wherefore the persons intended in this call are of two sorts: --
(1.) Such as are wicked, as unto their state and condition, -- persons unconverted, unregenerate, -- not born of God; and,
(2.) Such as are sincere believers, really converted unto God.
The call of God is unto both sorts, -- repentance and reformation are required of them both; and they are so in a suitableness unto their different conditions.
In each of these sorts there are various degrees of sin and provocation. Some of the first sort are openly flagitious, -- public, habitual sinners, -- such as whose sins "go beforehand unto judgment," as the apostle speaks, 1<540524> Timothy 5:24; and some are more sober in their outward conversation. The call of God respects them in all their several degrees of sinning: "Let the wicked forsake his way, and the unrighteous man his thoughts;" -- those which are his own, which are proper to him. None doubts, unless it be themselves, that the first sort ought to reform themselves; -- the generality of men cry out against them, and fear that for their sins, especially if they be persons in high places, the judgments of God will come upon the land.
But if those of the other sort also, who are apt to justify themselves because they run not out unto the same excess of riot with them, do not apply themselves unto the repentance and reformation which are proper unto their state and condition, the will of God is not answered in his warnings. Yet it is the impenitency of this sort of men that is the most dangerous symptom at this day in the nation. Their unshaken security keeps all that truly fear God in a trembling posture.
Thirdly. It is so with churches peculiarly reformed, and true believers in them; as also all other true believers who walk more at large. They also are called unto repentance and reformation, and that according to their state and their respective degrees therein; for some are more guilty than others in decays of faith, love, zeal, holiness, and fruitfulness in obedience, with conformity to the world. And if there should be a public reformation in the
751
nation as to outward provoking sins, yet if these of this sort do not reform themselves, according as their condition doth require, the desired deliverance would scarcely be obtained. And woe be to such persons, if, through their neglect of their duty, the whole nation should be exposed to ruin! Wherefore, --
Fourthly. The reformation called for, as the condition of escaping of impendent judgments, must be universal, -- at least general, -- amongst all sorts and degrees, all orders and estates of men. All sorts have sinned, all sorts are threatened; and therefore repentance is required of all, if we would not perish. It is so of magistrates and ministers, of nobles and common people, in city and country; and that to be evidenced by its fruits, so as that it may be said of us, See you not how they humble themselves?
But if this be so, some may be apt to say, It seems, if all do not set their hearts and hands unto this work, if all sorts do not engage in it, there is no good effect to be hoped or looked for; but when shall we see any such thing? when shall we see the generality of all sorts of men in this nation cordially to go about this work of repentance and reformation? -- as good, therefore, let it alone as go about to attempt it.
I answer, --
1. If you can be content to perish with the impenitent and unreformed, you may choose to do as they do. If you would avoid their punishment, you must avoid their sin, especially their refusal to turn on the call of God.
2. Some must begin this work, and be exemplary unto others; -- and blessed are they of the Lord who shall receive the grace and honor so to do. Let us not, then, sit looking on others, to see what they will do, but immediately engage unto our own duty.
3. The duty herein of no one private person, much less of whole churches, shall be lost, though the nation should not be reformed in general. For, --
(1.) They shall deliver their own souls; and if they be not saved (as I believe they would be in an eminent manner) from somewhat of the outward part of a public calamity, yet they should be from all the wrath and displeasure of God in it,.
752
(2.) A few -- for aught I know, one man -- may sometimes prevail with God for the suspending, at least, of judgments threatened unto a whole nation. And hereby, --
(3.) They shall give unto others a farther season of repentance, which God can bless and make effectual unto them. -- There are, therefore, blessed encouragements unto all churches, unto all individual persons, to endeavor a compliance with the present calls of God, though the body of the people should not be gathered.
VII. Our next inquiry is, "Whence or from what causes such a
reformation may be expected as may be useful unto the turning away of impendent judgments?" And these causes are either supreme or subordinate.
The supreme cause hereof must be the sovereign grace of God, in fresh effusions of his Spirit on the souls of men, to turn them unto himself. Without this, all other ways and means of attaining it will be in vain. This is everywhere in the Scripture attested unto as the only supreme, efficient cause of the conversion of men unto God. And unto that state are things come amongst us, that unless we are made partakers of it in a somewhat more than ordinary manner, our breaches cannot be healed. Whether we have grounds or no to expect any such thing, shall be afterward considered. At present there seems to be no other hopes of it, but only because it is a sovereign act of divine grace, which hath been exemplified in the church of old. There seems, indeed, rather, as yet, to be a withdrawing of the communications of the Holy Spirit in effectually prevalent grace on the part of God, and a contempt of them on the part of men; but sovereignty can conquer all obstacles. This way did God heal and recover his church of old, when all other means, all mercies, afflictions, and judgments, failed, <263622>Ezekiel 36:22-28. And it may at present be for a lamentation, that this work of grace is so disregarded by the most, so despised by many, and so little cried for by the residue. But without it, in vain shall we use any other remedies; we shall not be healed. It is not the best projections of men for reformation by this or that order or state of things in church or state, that, without this, will be of advantage unto us.
The subordinate causes hereof must be the diligent discharge of their duty by magistrates and ministers.
753
I shall but name these things, that I give no place to complaints or indignation, though just, and almost necessary. And, --
First. As unto the furtherance of it by magistrates, it must consist in three things: --
1. By evidencing that. the promotion of it is their interest. Unless it be understood so to be, whatever else they do in the countenance of it will be of no use nor advantage. For this is that which the generality will conform unto or comply withal. And if it be once understood that reformation is what they desire, what they design, what they place their chief interest in, -- as it was with David, Hezekiah, Josiah, and others, -- it will have an influence on the people, not inferior unto what the design of Jeroboam, in pursuit of his corrupt interest, had on the people of Israel to sin, All other means are dead, unless they are enlivened by an evidence of reality in the minds of magistrates, and a high concernment in the prosperity of their work Let them make what laws and orders they please, appoint what outward means they can devise, -- unless it be made uncontrollably evident that it is their cordial design, and what they place their chief interest in, they will not be available. Add hereunto, --
2. The due execution of laws against flagitious immoralities. And, --
3. An encouraging example in their own persons; without which all things will grow worse and worse, whatever else be done. Men seem to be weary, in some measure, of the dismal effects of sin; but they seem not to be weary of sin. Unto this weariness they yet want motives, encouragements, and examples. And it is strange unto me, that, in all our fears and dangers, -- in the divisions of our councils and confusions amongst all sorts of men, under a high profession of zeal for the Protestant religion in the nation, and the preservation of it, -- that this only expedient for our relief and safety lies wholly neglected.
As unto ministers, the faithful discharge of their duty, in preaching, prayer, and example, is required hereunto. Should I stay to show the necessity hereof at this season; as also what is required thereunto, -- what care, what diligence, what watchfulness, what compassion, what zeal, what exercise of all gospel grace, with the over-neglect of these things
754
among many, -- it would take up a volume, rather than become a place in this present inquiry.
But I proceed unto that which is more our immediate concernment. Wherefore, --
VIII. "What if all these means do fail? -- what if all expectations from
them be in vain? what is incumbent on them in particular who are really sensible of these things, -- namely, of the abounding of provoking sins, and the near approach of deserved judgments?"
That which I design herein is, to give some directions as unto what frame of heart ought to be found in us, and the practice of what duties we ought to be found in at such a season as this is. It is no common, no easy thing, to wait for the LORD in the way of his judgments, <232608>Isaiah 26:8,9. There is inward soul-work night and day, as well as outward duties, required unto it. That God may be glorified in a due manner, that we may be "found in peace," whatever be the event of things, -- that we may be useful unto others, and in all serve the will of God in our generation, -- are all expected from us in a way of duty.
Unto this end, the ensuing directions may be made use of: -- First. Take heed of stout-heartedness, and a contempt or neglect thereby of divine warnings. There is a generation who, either really or in pretense, are bold, fearless, stout-hearted, regardless of these things; they seem to provoke and dare God to do his utmost, -- all that he seems to threaten. So they speak, <230519>Isaiah 5:19,
"Let him make speed, and hasten his work, that we may see it: and let the counsel of the Holy One of Israel draw nigh and come, that we may know it."
Here is much talk, indeed, of the judgments of God, and of their near approach: When shall we see them? why do not they come? when shall he bring forth his work?
This hath been the great controversy between the church and the wicked world from the beginning of it. Those that truly feared God were always testifying that God would come, and take vengeance on them for their impieties and impenitency; but because these judgments were not speedily
755
executed, the sinful world did always despise their warnings, and scoff at their message. So Enoch, the seventh from Adam, he preached and prophesied of these things, -- namely, of the coming of God to take vengeance on ungodly men, Jude 14,15. And this message was scoffed at, as is evident, because no reformation ensued thereon, until the flood took them all away. So was it with Noah and his preaching; and so it hath been with all that fear God, in their several generations. And this was one especial thing that the pagans laughed and mocked at the primitive Christians about, -- as is plain in Lucian's "Philopatria" f213 So the apostle Peter gives us an account both of what was past, and what would afterward come to pass, 2<610303> Peter 3:3 unto the end.
And such as these abound amongst us. All the warnings of God have been turned into ridicule, previous judgments despised, and sin itself made a scoff of. But, of all others, God most abhorreth this sort of men. They are said to be "far from righteousness," <234612>Isaiah 46:12. Unto such he speaks in his wrath, "Hear, ye despisers; wonder, and perish." Yea, the Scripture is full with the severest threatenings against this sort of men; nor shall any, in the appointed season, drink deeper of the cup of God's indignation. See <232814>Isaiah 28:14,15; <052919>Deuteronomy 29:19,20. Such secure despisers, such scoffers at approaching judgments, such deriders of the signs and tokens of them, God will deal withal. And some there are who, -- it may be, not from the same spirit of open profaneness, but out of prejudices, corrupt arguings, pretended observations of things past, disbelief of all they do not feel, and such like effects of long security, -- do utterly scorn and scoff at all these things They account it a matter of weakness, pusillanimity, or superstition, to concern themselves in these warnings of Providence, or the explication of them by the word. But their judgment sleepeth not. And it may be observed, and will be found true, that when judgments do really approach, of all sorts of men they are the most cowardly, distracted, fearful, and void of counsel. For when God begins to deal with them, their hearts cannot endure, nor their hands be strong. He smites through their loins, and filleth them with a spirit of horror and fear, that they shall tremble like the leaves of the forest. In that day you may say unto them, as Zebul did to boasting Gaal, upon the approach of Abimelech, his enemy, "Where is now thy mouth wherewith thou saidst, Who is Abimelech?" Where is now your mouth and your vauntings with respect
756
unto these judgments of God? So Micaiah the prophet told Zedekiah the false prophet, in his boasting and confidence of success, 1<112225> Kings 22:25, With all thy confidence and boasting, thou shalt be one of the first that shall endeavor to fly and hide thyself. Yea, this sort of persons are commonly the most ridiculous and contemptible, when real danger overtakes them, of any sort of men in the world.
That which God requires of us, in such a season, is called in Scripture "trembling:" "They that tremble at my word." This he regards, this he accepts, this he approveth of, <236602>Isaiah 66:2,5; <240522>Jeremiah 5:22. It is not a weakening, an astonishing, heartless consternation of spirit that is intended; -- not such a dread and terror as should obstruct us in the cheerful performance of duty, and preparation to comply with the will of God; such is that mentioned, <052866>Deuteronomy 28:66,67, -- which is the most severe of judgments: but it is an awful reverence of the greatness and holiness of God, in the way of his judgments, casting out all carnal security, self-confidence, and contempt of divine warnings, so bringing the soul into a submissive compliance with the will of God in all things. But look well, in the first place, that this evil, on no pretenses, do make any approach unto you.
If one evil seems to be diverted, do not say, with Agag, "Surely the bitterness of death is past" (which will prove an entrance into this evil frame), and so grow regardless of your duty. God expects other things from you. "The lion," saith he, "hath roared, who will not fear?" <300308>Amos 3:8. There is the voice of a lion roaring for his prey in the present divine warnings: take heed that you despise not that which, when it comes to pass, you can neither abide nor avoid.
Secondly. Take heed of a frame of heart that is regardless of these things. We have a sort of men who, although they will not (they dare not) openly, as others, despise divine warnings, yet they see all things in such a light as suffers them not to take notice of any concernment of their own in them, <192805>Psalm 28:5; <243624>Jeremiah 36:24. The land is filled with sin; -- it is true, but they are the sins of other men, not theirs. There are tokens and signs of God's displeasure, in heaven above, and the earth beneath; -- but men are not agreed whether these things be of any signification or no: some say Yea, and some Nay; but they are new and strange, and so are meet to be
757
the subject of discourse. Previous judgments have been upon us; -- they are but such accidents as fall out frequently in the world. But the divisions among ourselves, and contrivances of our adversaries, seem to threaten ruin to the nation; -- it may be so, but these things belong unto our rulers; and men are divided about this also: some say one thing, and some another; some say there was a plot, and some say there was none. In the meantime they are filled with their own occasions, and will not be diverted from them unto any serious regard of God in his present dispensations; like the "wild ass in her occasion, who can turn her away?" <240224>Jeremiah 2:24. Of this frame the prophet complains, as that which God will surely avenge, <232611>Isaiah 26:11, "LORD, when thy hand is lifted up, they will not see; but they shall see and be ashamed, for their envy at the people; yea, the fire of thine enemies shall devour them."
Others look on all things in another light, and under another notion; for whereas it is part of our sin and punishment in this nation, an evident fruit of the evil of our ways, that we are divided into designing parties, the one seeking the ruin of the other, they consider all providences as relating unto such differences. This gives them a zealous concernment in them, and continued talk about them; but the will, work, and design of God in them, are not laid to heart.
Some are so well pleased with their present advantages, in promotions, dignities, and wealth, as their interest, that they cannot endure to think of these things. Whatever warnings are portended of approaching judgments, they look on them as the threatenings of such as have ill-will against them, and would have these things to portend their trouble. Guilt makes them fearful and sensible, and they think it best to hide those things from themselves, which, if they are so, they cannot remedy.
To free us from this miscarriage also, this unanswerableness unto the mind of God in his present dispensation, we may consider, --
1. That a deep consideration of, and inquiry into, the mind of God in such a season as we have described, is required of us in a way of duty. It is our sin to neglect it, and that attended with many aggravations. It is not a thing that we may attend unto or omit, as it seems convenient; but it is required as a duty of us, without which we cannot glorify God in a due manner.
758
He that is not daily exercised with prevalent thoughts about the present ways of God in the approach of his judgments, lives in such a neglect of duty as will bring in a negligence and coldness in all other duties whatsoever; for this is certain, that when God calls unto any especial duty in an extraordinary way or manner, in any season, those by whom it is neglected are really cold, formal, and negligent in all other ordinary duties whatever. That grace which will not be excited unto especial duties on extraordinary occasions, is very lifeless in all other things. This is the best note to try, if not the truth, yet the power of grace. When it is in its vigor and due exercise, it makes the soul to be ready, inclinable, and disposed unto all intimations of the divine will and pleasure; as speaks the psalmist, "Thou shalt guide me by thine eye, and lead me with thy counsel." He attended to each look and guidance of divine Providence, to comply with it, when others must be forced with strong curbs and bridles, like the horse and mule.
2. It is such a duty as whereunto real wisdom and diligence are required. We think it needful to use our wisdom about other things, -- our own affairs; but in this it is most necessary.
"The LORD'S voice crieth unto the city, and the man of wisdom shall see thy name," <330609>Micah 6:9.
Ordinary, slight, and transient thoughts will not answer this duty. Such all men that are sober cannot but have; and their discourse is answerable thereunto. But consideration, with diligence and prudence, is required of us. Let these testimonies be consulted to this purpose, <196409>Psalm 64:9; <051230>Deuteronomy 12:30; <281409>Hosea 14:9; <19A743>Psalm 107:43. Prayer, study, and meditation, are all diligently to be engaged herein.
Thirdly. Take heed of vain confidences. Men are apt, in such seasons, to fix on one thing or other, wherewith they relieve and support themselves; and there is not any thing that is more effectual to keep them off from this duty and the frame of spirit which is required in them. If you speak with any man almost, you may, with a little heed, discover wherein his confidence doth lie, and what it is that he trusts unto. But, saith the prophet unto such persons,
759
"The LORD hath rejected thy confidences, and thou shalt not prosper in them," <240237>Jeremiah 2:37.
There are sundry sorts of vain confidences wherewith men are apt to relieve their minds in such a season, so as to countenance themselves in their security and a neglect of this especial duty. Two in particular I shall only mention, as I do only name the heads of things, which might be much enlarged: --
1. The first is some certain privileges whereon they trust for an exemption from common calamities; -- they are the church, -- they are the people of God, -- they are separated from the world, and persecuted by it; and hence there is a secret reserve in their minds, that indeed they shall not be in trouble as other men. So was it with the Jews of old: when they were threatened with the judgments of God for their sins, and called thereon to repentance, they justified themselves in their ways, and despised all divine warnings, on a confidence they had in their church privileges. They cried against the prophet, "The temple of the LORD, The temple of the LORD, The temple of the LORD, are these," and no evil shall come nigh us, <240704>Jeremiah 7:4. And in confidence hereof, -- namely, that they were the church, and enjoyed the privileges belonging thereunto, and the solemn worship of God therein, -- they gave themselves up unto all abominable immoralities, under an assurance of impunity by their privileges; as the prophet upbraids them, verses 8 -10, "Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not, and say you shall be delivered?" f214 At this day all sorts of men claim a refuge in their privileges. Those who design the ruin of the nation, and of all true religion therein, do it with confidence of success from hence, That they are the church, -- that the temple of God is with them, -- that all the privileges belonging unto the church are theirs, and so are the promises made unto it. And such is the infatuating efficacy of their prejudicate persuasion herein, that it hath had two marvellous effects; -- the one against the light of nature, and the other against the fundamental principles of religion.
For, first, under the influence of this confidence they have engaged into as vile immoralities as ever were perpetrated under the sun; -- murder,
760
persecution, assassinations, dying in falsehoods, with a general design to pursue the same ways unto the utmost, in the destruction of multitudes of innocent persons, as they did formerly in Ireland. But what if they do all those abominations? yet they are the church! the promises and privileges of it are theirs! and all they do is accepted with God! -- a principle tending directly to the vilest atheism.
Again; although God, in a marvellous, yea, a miraculous manner, hath discovered and frustrated their hellish designs, and brought many of them into the pit they digged for others, yet they will accept of no rebuke from God, but go on in an obstinate presumption that they are the church, and shall prevail at last. And that church which shall prevail by these means, no doubt they are. Some, indeed, pretend highly to be the church; but they lay claim, so far as I can find, to no other advantages thereby but dignities and promotions. And others also are apt to relieve themselves with this confidence, that they are the people of God, and shall have an especial interest in deliverance on that account. And I say, Far be it from me to weaken any persuasion of God's especial regard of those that are truly big God hath a peculiar people in the world, let the world scoff at it whilst they please, unto whom all the promises of the Scripture and all the privileges of the church do belong. These promises they ought to mix with faith, and plead before God continually; and they shall be all accomplished towards them, in the way and time of God's appointment. Nor do any sort of dissenting professions, as they are called, that I know of, appropriate this right and privilege unto themselves, unto the exclusion of others; but extend it to all who are sincere believers. But this is that which I say concerning all sorts of men, -- That if an apprehension or persuasion that they are the church or people of God do keep them off from that duty of repentance and reformation which God calls unto, it is a confidence which God rejecteth, and in which they will not prosper. I desire to ask of any, Hath not the church sinned? have not professors sinned? are there not sins amongst us against the Lord our God proper unto our state, and according to our measure? If it be so, our being the people of God, any of us, if we are so, unless we repent, doth only, as unto these providential dispensations, expose us unto his just severity; for judgment must begin at the house of God, -- it must begin at us. Take heed of this failing reserve. I have observed much security to arise from hence, and great negligence of
761
known duties. If you are the people of God, you had the more need to tremble at his judgments, and at the tokens of his displeasure. Especially ought it to be so with you at this day, when God seems in a peculiar manner to be "displeased with the rivers," as the prophet speaks, <350308>Habakkuk 3:8, -- those who should send forth streams of refreshment unto the nation. To me, at present, all things appear in that condition, that there is no reserve left, as unto public judgments, but only in sovereign grace and mercy, to be waited for in a way of repentance and reformation. As unto our privileges, God speaks unto us as he did to the people of old concerning their ornaments, <023305>Exodus 33:5, Put them off, "that I may know what to do unto thee." We are to lay aside our pleas and pretenses, betaking ourselves to sovereign grace and mercy alone.
2. Another ground of vain confidence may be, an unjust expectation of an accomplishment of such Scripture promises, prophecies, and predictions, as are not applicable unto our present condition.
It is undeniable, that there are such promises, prophecies, and predictions concerning the deliverance of the church, the ruin of its adversaries, the glory and beauty of the kingdom of Christ, as those intended. For although the most of that kind in the Old Testament are of a spiritual interpretation, and have their accomplishment in all the elect in every age, whatever be their outward state and condition; yet that there are such also as concern the state of the church in this world, and the ruin of all its antichristian enemies, with peace and glory ensuing thereon, cannot be denied.
And concerning them we may observe sundry things, that we may not abuse them into vain and groundless confidences in such a season as this is: --
(1.) That we ought to have a firm faith of their accomplishment in their proper season. The rule of them all is that of the prophet, "I the LORD will hasten it in his time," <236022>Isaiah 60:22; as it is also <350202>Habakkuk 2:2,3. Though they seem to be prolonged, and tarry beyond their proper season, yet they have their fixed and determinate time, beyond which they shall not tarry. And two things I would offer on this occasion: --
[1.] That we are not only to believe their accomplishment, but to be in the actual exercise of faith about it; for without this, we shall want a great
762
supportment of patient long-suffering in every time of trial. And by this faith do we take in the power and comfort of things promised, things not actually enjoyed; for "faith is the substance of things hoped for," <581101>Hebrews 11:1, -- that which gives a previous subsistence in the mind and soul, as unto the benefit and comfort of them, of "the things hoped for." And those whose minds are exercised unto these things do know what benefit they have by such a perception of them. They are carried sometimes, by a way of believing, into communion with them who lived in the old world, as they had with us in the expectation of what we enjoy; and into the same kind of communion with those who hereafter shall enjoy the accomplishment of those promises which may yet be afar off.
[2.] This faith ought to be most firm when all things seem to conspire in rendering the accomplishment of such promises not only improbable, but also impossible, as unto present outward causes; as in the state of things at this day in the world. There are no visible or appearing means of the fulfilling any of them, -- yea, the whole world is joined in a conspiracy to defeat them; but true faith riseth against those oppositions, and is prevalent against them all.
For, having God alone -- his power, faithfulness, and truth -- for its object, it values not the opposition that men can make against them. That shall be done in this kind which God is able to do, let men do what they please. God laughs all their proud attempts to scorn; and so may the virgin daughter of Zion also.
(2.) It is our duty to pray for the accomplishment of all the promises and predictions that are on record in the book of God concerning the kingdom of Christ and his church in this world. God will do these things; yet for all of them he will be sought unto by the house of Israel. This hath been the practice of believers in all ages, both under the Old Testament and the New. Prayer for the accomplishment of promises hath been the life-breath of the church in all ages; and faith hereby brings in great refreshment unto the soul. And the greatest evidence of its approach will be a plentiful effusion of the Holy Spirit in the hearts of believers, be they few or more at any time in the world, stirring them up and enabling them to pray effectually and fervently for their accomplishment; as in the example of <270901>Daniel 9:1-3. Wherefore, --
763
(3.) There are three things considerable in such promises and predictions: --
[1.] The grace and mercy that is in them;
[2.] The suitableness of that grace and mercy unto the state of believers at any time;
[3.] The literal accomplishment of them in their outward circumstances. The two former belong unto us at all times, and we may plead with God in faith for the effects of them in all our trials and distresses.
With respect hereunto it is that the people of God have faith in him against the world, with all their enemies and oppressors, which they have been so reproached withal, as the Lord Christ was with his faith unto the same purpose, <192208>Psalm 22:8. When things seem to go evil with them, when they are shut up in the hands of their enemies and oppressors, as the Lord Christ was upon the cross, the world is ready to reproach them with their confidence in God, and their owning themselves to be his people; but they faint not herein. However things may go for a season, they are secured of the grace and mercy which is in the promises; which are suited unto all their wants, all that they can desire absolutely, yea, their full deliverance, when it is best for them. But, --
(4.) Remember, that, as unto the application of the accomplishment of such promises and predictions, in their outward effects, unto certain times and seasons, many have been woefully mistaken; which hath been the ground and occasion of very scandalous miscarriages, The world hath scarce seen greater outrages of sin and wickedness than have been countenanced by this pretense, that such or such a time was now come, and that therein such and such things were to be done by those who made such interpretations and applications. For when such a conceit befalls the minds of men, it sets them loose from all rules but their own inclinations. And many have, from such apprehensions, fallen under sad and scandalous disappointments. Wherefore, --
(5.) Such an expectation or confidence of the events of promises, prophecies, and predictions, as hinders men from applying their minds thoroughly unto the present duties that God calls for, is heedfully to be watched against. I have heard many arguing and pleading for the
764
strengthening of such confidences, but I never saw good effect of them. They please for the present; they profit not.
The story of the prophets Jeremiah and Hananiah is applicable in this case, Jeremiah 28. And it is certain that, before the final destruction of Jerusalem, that which principally hardened the people unto their utter ruin, so as they would hearken neither to the voice of God nor man for their safety, was a presumption they had, that at that time their Messiah would come and save them.
(6.) Few know of what sort that day of the Lord will be, which they desire, long for, and expect. We know how it proved unto the church of the Jews, <390301>Malachi 3:1,2. A day may be coming which, although it may be a glorious issue, yet it may consume all the hopes that men have treasured up in their expectation of it. But I will not touch farther on these things: -- my design is only to take us all off from such vain confidences as may obstruct us in a diligent attendance unto those duties which God at this season calls us unto; which shall be declared immediately.
3. Some place their confidence in secret reserves which they have in themselves, that however it go with others, yet they shall escape well enough: They are rich, and they intend to be wise: -- they intend not to be engaged in any thing, civil or religious, that should prejudice them in their possessions: -- whilst things pass at the cheap rate of talking, they will be like unto others; but when trials come, they will make a safe retreat. We have their character and their doom, <242815>Jeremiah 28:15-17.
Fourthly. A fourth direction for our deportment in such a season is, that we diligently consider and search our own hearts and ways, to find out and understand how it is between God and our souls. This direction is given us, <250339>Lamentations 3:39,40,
"Wherefore doth a living man complain, a man for the punishment of his sins? Let us search and try our ways, and turn again to the LORD ."
When trials and punishments draw nigh, or are upon us, it is not our business nor duty to lie complaining under them, but so to search and try our ways as to turn unto the Lord. This is the first word of the voice of God in approaching judgments, "Search yourselves, try your hearts and
765
your ways, -- try how it is with you." At such a season, to pass by the consideration of ourselves, of our state, of our walk, of our actions, in an ordinary manner, or with slight or common thoughts, is to despise the voice of God. God speaks aloud: "The voice of God crieth unto the city." He doth so by the ways before mentioned; -- he speaks articulately, distinctly, so as that a man of wisdom may see his name, and know his mind; -- he speaks unto us, and says, Search now yourselves.
And in this search, respect is to be had unto the things ensuing: -- 1. In general, search into your state and condition. Try whether it be built on a good foundation; -- on the rock, by faith; or on the sand, by profession only; -- whether it will hold His trial who will bring it to the refiner's fire: "He shall slay the hypocrite with the breath of his mouth." And many dreadful discoveries will be made of the false and rotten states of men when the Lord's day of trial shall come. This is one certain end of a fiery trial, namely, to discover and consume the profession of hypocrites; as hath been done in part already.
2. With respect unto those ways and sins which are the peculiarly provoking sins of churches and professors; -- such as the Lord Christ testifieth his displeasure against in them, and which may have as great an influence into the procurement of temporal judgments as the more flagitious sins of open sinners: such are decays in love, zeal, and fruits of obedience; want of delight, warmth, and life in the ordinances of gospel worship; with pride, elation of mind, self-conceit, and barrenness in good works. If we would know what are the sins, in churches and professors, that the Lord Christ is so displeased with as to threaten his departing from them, we cannot better learn it than in the declaration of his mind which he makes unto the churches of Asia, <660201>Revelation 2:1 and 3:1 And these are the things which he chargeth on them. For persons under the capacities of church members and professors, to content themselves with such a search of their outward actions and duties of all sorts, religious, moral, and civil, as none may justly cast blame upon them, it no way answers the search that God calls them unto. How is it as unto the inward frame of the heart? What is the vigor and power of faith and love in you? How do they act themselves? What is your real delight in the ways of God? Where is your fruitfulness in works of charity and mercy? Where is your readiness to forgive your enemies? Are there no failings, no decays in these things? Are
766
there no indispositions, deadness, and coldness in duties grown upon you? How is it as unto constant meditation on spiritual things, and the fixing your affections on things that are above? With respect unto these things ought we to search ourselves diligently in such a day as this is; and if we find ourselves under decays in them, let us know of a truth that God calls us unto repentance, on pain of his highest displeasure.
For our parts, we cannot search into, we cannot judge, the hearts of others, any other way but by the application of the word unto their consciences; but I must needs say, that if men's outward actions be an indication of the inward frame of their minds, there is reason enough for the most of us to be jealous over ourselves herein.
3. With respect unto your callings, circumstances, and inclinations, and the sins that are peculiar unto them. There are sins which are very apt to insinuate themselves into the callings and circumstances of men, both of high and low degree, that do easily beset them; as, hardness, oppression, severity, and unmercifulness, in those that are great and have large possessions; and deceit, equivocations, over-teachings, in those of more ordinary employments. I speak not of these at present; they are of the number of those which "go beforehand unto judgment." But these things -- namely, men's callings, circumstances, and inclinations -- are apt to influence their mind with vicious habits, and to render their ways crooked. Pride of life, self-conceit, negligence in holy duties, distempered passions and lusts, devouring cares, carnal fears, with other hurtful evils, do spring from these things, if not watched against. In reference unto them, therefore, are we called to search ourselves in a day wherein God is pleading with us. With respect unto them ought we to be exceeding jealous over ourselves; for verily they have rendered the ways and walkings of the generality of professors a great provocation unto Christ Jesus.
4. In an especial manner with a respect unto love of the world, and conformity thereunto. This is that which the Lord Jesus Christ will not always bear withal in his churches; for it lies in opposition unto the whole work of faith and all the precepts of the gospel. It is not against this or that command only, but it is against the whole design of the gospel, and the grace administered therein.
767
Now, at present, concerning our outward conformity unto the world, there needs no great search to be made. It is open and evident unto all; so that, as unto attire, fashions, manner of ordinary converse, misspense of time, feastings of rich ones, and jollities, there is little difference left between professors and the world; -- which God will not long bear with them in; especially not in those who have increased their wealth in, and grown into conformity with, the world, whilst others, under the same profession, have been harassed, imprisoned, impoverished, and ruined by the world. And as for inordinate love unto the world, I have spoken so often to it, treated so much of it, that I shall not here again insist upon it. I shall only say, that when men grow proud, high-minded, and value themselves according to the increase of their earthly enjoyments, and think themselves wronged if others do not also so value them, it is in vain for them to pretend that their hearts do not inordinately cleave unto the world and the things of it.
This self-searching is the first duty we are at this season called unto; and if we are negligent or overly herein, we shall not answer the mind and will of God in any one duty or instance of any other kind. We are, therefore, herein to call in God and men unto our aid and assistance, as also to stir up ourselves unto it with diligence and perseverance. So the psalmist, lest he should not be able to make a diligent, effectual examination of himself and his ways, cries unto God to search and try him, that he might be known unto himself, especially with respect unto any evil way of sin or wickedness, <19D923>Psalm 139:23,24. So we ought to cry for fresh communications of the Holy Spirit of God in his convincing efficacy, to acquaint us thoroughly with ourselves, and to deliver us from all selfdeceivings in this matter. For when we go about this search, a thousand pretenses and arguings will arise, to the concealment or countenance of self and sin against a discovery and pursuit. Nothing can remove and scatter them but the power of the Holy Spirit acting in his convincing efficacy. The whole deceit of the heart in such a season will be put forth, to hide, palliate, excuse, and countenance such frames and actings as ought to be seized on and brought to judgment. There is need of the "candle of the LORD, to search the inward parts of the belly," <202027>Proverbs 20:27; -- of spiritual light, to look into the secret recesses of the mind and affections, to discover what is amiss in them. And there is need of spiritual strength, to cast down all the strongholds and fortifications of sin; which will be all
768
set up at such a time, and will not be demolished or scattered without powerful actings of grace. This, therefore, in the first place, we are to apply ourselves unto, if we intend any success in this work of selfexamination.
So also are we to pray that the word, in the preaching and dispensation of it, may be effectual unto the same end, -- that we may find it quick and powerful, <580412>Hebrews 4:12, -- that it may so judge the secrets of our hearts, 1<461425> Corinthians 14:25, that we may fall down and judge ourselves also. To hide ourselves at such a season from the power of the word, is an open evidence of a ruining security.
This work, in the use of these means, is to be called over and persisted in, if we design a compliance with the present calls of God, or an endeavor to be found of him in peace when he cometh.
Fifthly. To be deeply humbled before the Lord for our own sins, with a relinquishment of them all thereon, is the principal part of our duty in this season. This the whole Scripture testifieth unto, speaking of these things. Without this, all that we do, or can do, signifies nothing, as unto a compliance with the calls of God. This is the end of the search before insisted on. We are to find out, to know every one the plague, the stroke, the disease of his own heart, so as to be. humbled before the Lord for it.
And unto this humiliation it is required, --
1. That it be internal and sincere. There is a humiliation commonly expressing itself in the observation of days of fasting and prayer; which oftentimes is but the hanging down of the head like a bulrush for a day. However, it may be so carried, sometimes, as to divert or prolong the execution of threatened judgments; but that which God requireth of us is to be in the fixed affections of the heart. When the Lord Christ comes to enjoin repentance and reformation, he gives himself that title, "I am he that searcheth the reins and hearts," <660223>Revelation 2:23. It is an internal, hidden work which he looks after, in our humiliation for sin. So saith David in the same case, "Thou requirest truth in the inward parts," Psalm 51. Truth or sincerity in the affections is that which God regards in our humiliation; which answers the charge in the prophet, "Rend your hearts, and not your garments;" -- inward power, not outward signs, are accepted with God in
769
this matter. Let us every one take it on our own souls, every one charge his own conscience in private, with the performance of this duty. God will bear no longer with pretenses; no outward appearances or evanid affections, in a temporary humiliation for a day, though in the observation of the most solemn duties required on such a day, will answer the mind of God herein. For, --
2. It must be extraordinary. Humiliation for our own sins is a duty constantly incumbent on us. To walk humbly with God is the principal thing that he requires of us in this world, <330608>Micah 6:8. Hereof selfabasement, in a sense of sin, is the life and soul; the principle of all other acts and duties belonging thereunto. But when the calls of God are extraordinary, as they are at this day, it is necessary that we attend hereunto in an extraordinary manner. Failing in the necessary degrees of a duty renders it ineffectual and unacceptable. If, as unto times and seasons, ways, means, and manner, of this duty, we do not apply ourselves unto it with more than ordinary diligence, and with great intention of mind, we fail in what is expected from us. To deal with God on extraordinary occasions in an ordinary frame of spirit, is to despise him; or argues, at least, no due reverence of him in his judgments, nor a due apprehension of our own concerns in them.
3. It is required that humiliation for sin be accompanied with a relinquishment of sin: "He that confesseth his sins, and forsaketh them, shall find mercy." Confession is grown a cheap and easy labor, whether it be read out of a book, or discharged by virtue of spiritual gifts. Humiliation may be pretended when it is not, and expressed when it is transitory; -- no way answering the mind and will of God. But the real relinquishment of sinful frames, sinful ways, sinful neglects, can neither be pretended nor represented better than it is. He that thinks he hath nothing to forsake, -- no evil way, no sinful negligence, no frame of heart, -- will be awakened to a better knowledge of himself when it is too late. This we may, therefore, evidently try ourselves by: -- What real change hath there been in us, in compliance with the calls of God? what have we relinquished in our ways, frames, or actings? what vain thoughts are utterly excluded, whereunto we have given entertainment? what passions or affections have been reduced into order, which have exceeded their due bounds and measures? what vain communication, formerly accustomed unto, hath been watched against and
770
prevented? what dissimulation in love hath been cured or cast out? what irregular actings, in our persons, families, or occasions of life, have been forsaken? An inquiry into these things will give us real, sensible evidence whether our humiliation for our own sins be compliant with the present calls of God.
Sixthly. Another duty of the season is, that we mourn for the sins of others, -- of those especially in whom we are providentially concerned; as relations, churches, the whole people of the land of our nativity, with whom we are engaged by manifold bonds and means of conjunction. It is well known that this sincere mourning for the sins of the places and times wherein we live, of the people and churches whereunto we do belong, is eminently approved of God, and a token unto themselves in whom that sense is of deliverance in a day of calamity, <260904>Ezekiel 9:4-6. To have minds careless and regardless of the sins of other men, is a great evidence of want of sincerity in our profession of the detestation of sin. Many pretenses there are of it; -- as, that they will not hear us; -- we are not concerned in them; -- that they are wicked enemies of God, and the worse they are, the more will their destruction be hastened. By such pretenses do men deceive their souls into a neglect of this duty, yea, unto provoking sin, such as this is.
It is a matter of sorrow unto them that truly fear God, and have any concermnent in his glory, or the honor of Christ, that the whole world, so far as we know, is filled with all abominable, provoking sins. It lies under a deluge of sin, as it lay of old under a flood of waters; -- only here and there appeareth an ark, that is carried above it. Atheism, antiscripturism, disbelief of gospel mysteries, contempt of the religion which they themselves profess, amongst all sorts of Christians, -- the loss of all public faith and trust, with a litter of unclean lusts, ambition, pride, covetousness, in many who have the outward conduct of the church, -- have spread themselves over the face of the earth. When God thus deals with the world, when he gives it up unto this open profligate excess which now abounds in it, it becomes, unto all that truly fear him, a place of darkness and sorrow, which calls for a mourning frame of heart.
It is so, much more as unto the land of our nativity. From a conjunction with this people in blood, language, manners, laws, civil interests,
771
relations, arising from the common law of nativity, in a place limited and bounded by Providence unto especial ends, we cannot but have a great concernment in their good or evil. It is greater from hence, that the same true religion hath been professed in the whole nation, with innumerable privileges accompanying it.
On these and the like considerations, the whole nation is laid under the same law of providence for good or evil.
In the sin, therefore, of this people, we are in a peculiar manner concerned; and shall be so in their sufferings.
Whether sin abound in the land at present, we have already made inquiry; and nothing spoken before shall be repeated. If we have not a sense of these provocations, -- if we endeavor not to affect our hearts with them, and mourn over them, -- we are very remote from that frame which God calls unto.
And this mourning for the sins of others ariseth from a double spring: --
1. Zeal for the glory of God;
2. Compassion for the souls of men, -- yea, for the woeful, calamitous state and condition which is coming upon them even in this world.
Surely, those who are true believers cannot but be concerned in all the concerns of the glory of God. If in all our afflictions he is afflicted, in all the sufferings of his glory we ought to suffer. In the blessed direction given us for our prayers, as unto what we ought to pray for, that which in the first place is prescribed, as that which principally and eminently we ought to insist on, is the glory of God in the sanctification of his name, the progressive coming of the kingdom of Christ, and the accomplishment of his will by the obedience of men in the world. If we are sincere herein, if we are fervent in these supplications, is it nothing unto us, when all these things are quite contrary amongst us? When the name of God is blasphemed, and all things whereon he hath placed his name are derided; -- when the whole internal interest and kingdom of Christ are opposed, and the outward court of the temple given everywhere to be trodden down of the Gentiles; -- when all manner of sins abound, in opposition unto the will and commands of God; -- when the earth is almost as unlike unto
772
heaven as hell itself; -- is there nothing to be mourned for herein? We are for the most part selfish; and so it may go well with ourselves, according to the extent of our relations and circumstances, we are not greatly moved with what befalls others. There is evil enough herein; but shall we be, moreover, so minded towards Jesus Christ, that whilst we are in safety, we care not though his concernments are in the utmost hazard? Do we love the name of God, the ways of God, the glory of God in his kingdom and rule? -- we cannot but be deeply affected with the suffering of them all in these days.
The other spring of this mourning frame, is compassion for the souls of sinners, and their persons also, in the approach of calamitous desolations.
I am hastening to an end, and cannot insist on these things: this only I shall say, he that can take a prospect of the eternally miserable condition of multitudes among whom we live, and the approaching miseries which, without repentance and reformation, will not be avoided, and not spend some tears on them, hath a heart like a flint or adamant, that is capable of no impression.
Seventhly. It is a season wherein we are called to a diligent, heedful attendance unto the duties of our stations, places, and callings; -- duties in our church relations, duties in our families, duties in our callings and manner of conversation in the world. This is the advice given by the apostle, with respect unto such a season, 2<610311> Peter 3:11, 14, "Seeing that all these things shall be dissolved, what manner of persons ought ye to be, in all holy conversation and godliness? Wherefore, be diligent that you may be found of him in peace, without spot, and blameless." Without a sacred diligence in all these duties, we cannot be found in peace of the Lord Christ when he comes to judge the world, and purify his church with a fiery trial.
Negligence, coldness, and sloth in these things, are tokens of approaching judgments. And of some of them at this day the generality of professors seem to be almost weary, and to attend unto them in a very indifferent and overly manner. But we may know assuredly, that if we thrive not in our diligence in these things, if the vigor of our spirits in watchfulness be not engaged in them, we are not compliant with the present calls of God.
773
Eighthly. It is required of us that we cry earnestly, continually, with perseverance, for such an effusion of the Holy Spirit from above, as may dispose and work the inhabitants of the land unto repentance and reformation.
That this is the only way, the only means of relief, of a sanctified deliverance from desolating judgments, bath been declared. And this is the only way which some of us have to help and assist the nation in its distress. Wherefore, by a constant continuance in supplication for such effusions of the Holy Spirit, we shall have a threefold advantage: --
1. We shall hereby discharge the duty we owe unto the land of our nativity in such a way as none can deny or hinder.
We owe a duty unto it on all good accounts, -- moral, political, spiritual. We are, for the most of us, shut up from giving any other assistance unto it, by advice, counsel, or action. This is that which none can hinder, -- wherein the poorest may be as useful and serviceable as the mighty. And if it be diligently attended unto, it will be far above whatever can be contributed by wisdom, wealth, or strength, unto the same end. For by this means we shall be saved, or perish.
2. It will preserve our own hearts in the best frame for what we ourselves may be called unto. He that is earnest and sincere in his supplications for the communication of the Spirit unto others, shall not want blessed supplies of him in his own soul He will not withdraw from them, as unto themselves, who so esteem, prize, and value his work towards others.
3. We shall hereby give testimony unto God and his grace against the cursed profaneness of the world, who reject and despise this only means of relief and deliverance; for when all other remedies fail, if God will not utterly forsake a church or people, he doth constantly assign this as the only means of their safety. See <243113>Jeremiah 31:31-33; <261117>Ezekiel 11:17-19, 36:25-27. This way the world despiseth, regardeth not; wherefore we can in nothing give a greater testimony unto God than by insisting on this way with faith and patience, contemning the reproaches of the world on the account of it.
Ninthly. Let us labor ourselves to be exemplary in reformation, thereby to promote it among others. Let us plead and exhort what we will, unless we
774
give an evidence in our own persons of the necessity which we judge that there is of present reformation, we shall be of little use unto the promotion of it.
Many retrenchments of liberty in conversation may be made among the best of us; many duties may be attended with more diligence; many causes of offense avoided; many evidences given of a deep sense of deserved judgments, and of our reverence of the name of God therein ; -- much fruitfulness in charity and good works be declared.
I have heard that in the country, where a man is looked on to be a wise man and a good husbandman among his neighbors, they will note the times of his ploughing, sowing, and manuring his ground, and not undertake any thing until they find him going before them in it. And if men are looked on in a peculiar manner as professors of religion at such a time as this, under calls and warnings from God for repentance and reformation, the eyes of other men will be towards them, to see what they do on this occasion. And if they find them, as unto all outward appearance, careless and negligent, they will judge themselves unconcerned, and abide in their security. Wherefore, so far as I know, if such persons be not exemplary, not only in repentance, but also in the evidence and demonstration of it by its outward fruits, they may be, and are, the great obstructers of the reformation of the cities, towns, and places wherein they do inhabit; nor can any contract the guilt of a greater sin. And if God should bring an overflowing scourge on the inhabitants of this land, because they have not turned unto him at his calls, it is most righteous that they should share in the judgment also who were an occasion of their continuance in security, -- a matter we have all just cause to tremble at.
END OF VOL. 8.
775
FOOTNOTES
ft1 -- See Calamy's Account of Ministers Ejected, vol. ii. p. 56. ft2 -- Sir John Hartopp. See vol. 9, p. 18. ft3 -- See some excellent observations on his character as a pulpit orator, in
the "Life of Owen," vol. i. p. 106. ft4 -- "Ecclesia sicut luna defectus habet, et ortus frequentes; sed defectibus
suis crevit, etc. Haec est vera Luna, quae de fratris sui luce perpetua, lumen sibi immortalitatis et gratiae mutuatur." -- Amb. Hex., lib. iv. cap. 2. <196813>Psalm 68:13.
ft5 --
ft6 -- "Eo ipso tempore, quo ad omnes gentes praedicatio Evangelii mittebatur, quaedam loca apostolis adire prohibebatur ab eo qui `vult omnes homines salvos fieri.'" -- Prosp. Ep. ad Rufin. [cap. xv]. Diov< ejtelei>eto boulh>. -- Hom, 1:5.
ft7 --
ft8 -- Vid. Aquin. 2, 2, q. 174, art. 3, 4. Scot. in dist. tert. ft9 -- Mede, Apost. of Later Times. ft10 -- A Lapide, Sanctius in locum, etc. ft11 -- Plutarch. in Vit. Bruti. ft12 -- Calvin. in locmn. "Dicebat se discernere (nescio quo sapore, quem
verbis explicare non poterat) quid interesset inter Deum revelantem," etc. -- Aug. Confes. ft13 -- Plutarch de Defect. Oracu. JEbraio~ v kel> etai< me pai`>v makar> essin anj as> swn, To on prolipein~ kai< odJ on< pa>lin auq+ iv ikJ es> qai. Respons. Apoll. apnd Euseb. Niceph. ft14 -- "A nullo duro corde resistitur, quia cor ipsum emollit." -- Aug., <263626>Ezekiel 36:26; <053006>Deuteronomy 30:6. ft15 -- Lapide. Sanctius in loc. Rom. Script. Synd. ar. 1.
776
ft16 -- JYmei~v me tev, Pau>lou tou~ Cristofor> ou. -- Ignat. Epist. ad Eph.; Iren., lib. iii. cap. 3.
ft17 -- "Qui causam quae sit voluntatis divinae, aliquid majus eo qumrit." Aug. "Voluntas Dei nullo modo causam habet." -- Aquin, p. q. 12, a. 5.
ft18 -- Qei>a pa>ntwn arj ch,< dij hv= a+ pa>nta kai< e]sti¸ kai< diame>nei. Theophrast. apud Picum de Provid.
ft19 -- "Providentia est ratio ordinis rerum ad finem." -- Th. p. q. 22, a. 1, 6.
ft20 -- Non tantum res, sed rerum modos.
ft21 -- "Videtur ergo quod non sit aliqua deordinatio, deformitas, aut peccatum simpliciter in toto universo, sed tantummodo respectu interiorum causarum, ordinationem superioris causae volentium, licet non valentium, perturbare." -- Brad, de Caus. Dei, lib. i. cap. 34.
ft22 -- HJ amJ artia> esj tin< hJ anj omia> .
ft23 -- "Adeo summa justitiae regula est Dei voluntas, ut quicquid vult, eo ipso quod vult, justum habendum sit. -- Aug., <234610>Isaiah 46:10.
ft24 -- See Tertullian, Lib. ad Jud., reckoning almost all the known nations of the world, and affirming that they all, -- that is, some in them, -- in his days, submitted to the scepter of Christ. He lived in the end of the second century.
ft25 -- Piscat. in loc.
ft26 -- Pa>nta de< leg> w ta< oukj efj j hJmin~ , ta< gar< ejf j hJmin~ , ouj hmJ i~n pronoi>av, ajlla< tou~ hJmete>rou aujtexousi>ou. -- Damascen. Satis impie.
ft27 -- <401029>Matthew 10:29; Job<181405> 14:5; <201633>Proverbs 16:33, 21:1,30, 19:21. "Nihil fit nisi omnipotens fieri velit, vel ipse faciendo, vel sinendo ut fiat." -- Aug.
ft28 -- "Deus non operatur in malis, quod ei displicet; sed operatur per eos quod ei placet, recipientur veto non pro eo, quod Deus bene usus est ipsorum operibus malis, sed pro eo, quod ipsi male abusi sunt Dei operibus bonis." -- Fulgent, ad Monim.
777
ft29 -- "Liberatur pars hominum, parte pereunte. Sed cur horum sit misertus Deus -- illorum non misertus, quae scientia co7mprehendere, quae potest investigare sapientia? Latet discretionis istius ratio, sed non latet ipsa discretio." -- Prosp. de Vocat. Gen., [lib. i. cap. 15.]
ft30 -- x
ft31 -- x
ft32 -- "Non ob aliud dicit, non vos me elegistis, sed ego vos elegi, nisi quia non elegerunt eum, ut eligeret eos; sed ut eligerent eum, elegit eos. Non quia praesivit eos eredituros, sed quia facturus ipse fuerit eredentes. Electi sunt itaque ante mundi eonstitutionem, ea praedestiuatione, qua Deus ipse sua futura facta praevidit: electi sunt autem de mundo, ea vocatione, qua Deus id, quod praedestinavit, implevit." -- August, de Praedest. Sanctorum. cap. xvi., xvii.
ft33 -- Scal. de Emend. Temp.
ft34 -- I follow in this the vulgar or common account, otherwise there is no part of Scripture chronology so contended about as these weeks of Daniel; most concluding that they are terminated in the death of Christ, happening about the midst of the last week. But about their original, or rise, there is no small debate. Of the four decrees made by the Persian kings about the building of Jerusalem, -- viz., 1st, by Cyrus, 2<143622> Chronicles 36:22,23; 2dly, by Darius, <150608>Ezra 6:8; 3dly, by Artaxerxes, <150701>Ezra 7:1; of the same to Nehemiah, chap. 2., -- following the account of their reign set down in profane stories, the last only holds exactly. Tertullian ad Jud. begins it from Darius, when this vision appeared to Daniel, whom, it seems, he conceived to be Darius Hystaspes, that followed the Magi, and not Medus, that was before Cyrus; and so with a singular kind of chronology makes up his account. -- Vid. Euseb. Demon. Evan., lib. viii. cap. Func. Com. in Chron. Beroald. Chron., lib. iii. cap. 7,8. Montacut. Apparat.
ft35 -- Pet. Mart. de Relig. Jud. decad, i. lib. 1.
ft36 -- "Qui liberatur, gratiam diligat, qui non liberatur, debitum agnoscat." -- Aug. de Bon. Persev., cap. viii. "Ex nequissimis in ipso vitae exitu gratia invenit quos adoptet, cum tamen multi, etiam qui minus nocentes videantur, doni hujus alieni sunt." -- Pros, de Voc. Gen., lib. i. cap. 17.
ft37 -- August.
778
ft38 -- "Si hoc voluntatum meritis voluerimus ascribere, ut malos neglexisse gratia, bonos autem elegisse videatur, resistet nobis innumerabilium causa populorum, quibus per tot secula, nulla coelestis doctrinae annunciatio corruscavit. Nec meliores fuisse eorum posteros possumus dicere, de quibus scriptum est, `Gentium populus qui sedebat in tenebris, lucem vidit magnam.'" -- Prosp. de Voc. Gen., lib. i. cap. 15.
ft39 -- "Si de debito quaeratur respectu creaturae, in Deum cadere non potest, nisi ex aliqua suppositione ipsi Deo voluntaria, quae non potest esse nisi promisso aut pacto aliquo, ex quibus fidelitatis aut justitiae debitum oriri solet." -- Suarez, de Libert. Div. Vol., disp. l, sect. 2, num. 5.
ft40 -- "Deus nulla obligatione tenetur, autequam ipse fidem suam astringat, ergo ante promissionem nulla justitia distributiva in Deo reperitur." -- Vasq, in q. 21, a. 1, disp. 86.
ft41 -- Aquin. 2, 2, q. 2, art. 7. ft42 -- Kai< ou{ meta< lo>gou biw>santev Cristianoi> ejisi. Justin.,
Apol. ii. ft43 -- Nu~n de> ejstin ajpostasi>a, apj eS> thsan gar< oiJ an] qrwpoi thv~
ojrqh~v pi>stewv. Cyrillus Hieros. Kath>cnsiv.
ft44 -- "Britannorum inaccessa Romanis loca, Christo vero subdita." -- Tertul.
ft45 -- "Britanniam in Christianam consentire religionem." -- Origen. Hom.iv. in Ezekiel
ft46 -- Niceph., lib. ii. cap. 40. Epist. Eleuth. ad Lucium, an. 169, apud Bar.
ft47 -- Anno 469 the Saxons entered.
ft48 -- "Nunc igitur si nominis odium est, quis nominum reatus? quae accusatio vocabulorum? nisi aut, barbarum sonat aliqua vox nominis, aut maledicum aut impudicum." -- Tertul. Apol. ad Gen., cap. iii.
ft49 -- See Canterburian self-conviction. See Ld. Dee. Coll., etc.
ft50 -- Coal from the Altar.
ft51 -- Aitare Christianum. Antidotum Lincoln. Case of Greg.
779
ft52 -- Sapientior sis Socrate; doctior Augustino, etc.; Calvinianus si modo dicare clam vel propalam, mox Tartaris, Moscis, Afris, Turcisque saevientibus, et jacebis execratior, etc.
ft53 -- Rome's Master-piece.
ft54 -- Royal favorite.
ft55 -- "Non libertate gratiam, sed gratia libertatem consequimur." -- Aug.
ft56 -- Gildas de Excid. Britanniae. "Omnia quae Deo placebant, et displicebant, aequali lance pendebantur, non igitur admirandum est degeneres tales patriam illam amittere, quam preadicto modo maculabant." -- Hist. M.S., apud Foxum.
ft57 -- Nomen Jesu non erat ibi.
ft58 -- "Pauca igitur de Christo." -- Tertul.
ft59 -- "Ego propero ad inferos, nee est ut aliquid pro me agas." -- Advocatus quidam moriens, apud Bel. de arte mor., lib. ii. cap. 10.
ft60 -- lwOav]li
ft61 -- "Laudatur ab his, culpatur ab illis." -- [Hor. Sat., lib. i. 2, 11.]
ft62 -- See August., Ep. 7, 28, 157, De Orig. Anim. ft63 --"Deferar in vicum vendentem thus et odores, Et piper, et quicquid
chartis amicitur ineptis." -- [Hor. Epist., lib. ii. 1.] "Occidit miseros crambe repetita magistros." -- [Juv.] "Semper ego auditor tantum? " -- [Juv. Sat. i.]
ft64 -- "Immortale odium et nunquam sanabile vulnus, Ardet adhuc, Ombes et Tentyra. Summus utrinque Inde furor vulgo, quad numina vicinorum Odit uterque locus." -- Juven., [xv. 35.] "Graece scire, aut polita loqui, apud illos haeresis est." -- Eras, de Scholiast.
ft65 -- "Noli irritare crabrones. Si lapides teras nonne ignis erumpit ?" -- Ambros., lib. i. cap. 21; <203033>Proverbs 30:33; Job<181313> 13:13: <202518>Proverbs 25:18. Vid. Remed. contra Gravam. Nationis Germanicae. Luth praefst, ad Lib. de Concil. Protest. 34 ministrorum. 4. Conclus. And generally all writers at the beginning of the Reformation.
ft66 -- Si accusasse sufficiet, quis erit innocens?
ft67 -- "Nec nos obniti contra, nec tendere tantum Sufficimus." [Virg. Ae. V. 21.]
780
ft68 -- Sulp. Sever. Epist. Hist. Eccles.
ft69 -- Plut. Apophth.
ft70 -- Vid. catal, haeret, spud Tertul. de praescript. Epiphan. Aug. Vincent.
ft71 -- "Ego ancillae tuae fidem habui: nonne tu impudens, qui nee mihi ipsi credis? -- Philos. apud Plut. Apophth.
ft72 -- "Nunc vero si nominis odium est, quis nominum reatus? quae accusatio vocabulorum? nisi aut Barbarum sonat aliqua vox nominis, aut maledicum, aut impudicum? -- Tertul. Apol.
ft73 -- <442414>Acts 24:14, 28:22. -- "Haeresis Christianorum." Tertul., -- "Secta Christ." Id., -- "Haeresis catholica, et haeresis sanctissima," Constant. Epist. Chr. Syriac. Tileni Syntagma, -- quo probate conatur Calvinianos esse haereticos, Hun. Calv. Tur. Andrews. Epist. ad Molin.
ft74 -- Jame>Rai d j ejpil> oipoi ma>rturev sofw>tatoi. -- Pind., Od. i. Olym., 54, 55.
ft75 -- The form being given to this essay at the first, I thought not good to alter any thing about it.
ft76 -- "Hostieo ab animo libenti accipiuntur." -- Tertul.
ft77 -- "Satanica; 2. Ethnica; 3. Belluina; 4. Iscariotica; 5. Tyrannica; 6. Herodiana; 7. Ventris causa." -- Illyricus, de Variis Sectis ap. Papistas.
ft78 -- "Solitudinem ubi faciunt, pacem appellant." -- Tacitus Vita Agr. cap. x.
ft79 -- "Humani juris, et naturalis potestatis est, unicuiquo quod putaverit colere." -- Tertul. "Quis imponet mihi necessitatem aut credendi quod nolim, aut quod velim non credendi!" -- Lactan.
ft80 -- The Circumcelliones, from which this epithet is derived, were fanatics in North Africa, who, in the course of the fourth century, prowled around the huts (circum cellas) of the peasantry, despising labor, and subsisting on alms. They were much under the influence of the Donatists, and often, by their rash demolition of pagan idols, exposed themselves to martyrdom. -- ED
ft81 -- "Tros, Tyriusque mihi hullo discrimine agetur." -- [Virg. Ae., i. 578.]
781
ft82 -- "Late sibi summovet omne Vulgus ut in vacua regnet Basiliscus arena -- [Lucan, i. 9, 725.]
ft83 -- "O Sanctas genres quibus haec nascantur in hortis Numina!" -- [Sat. xv. 10]
ft84 -- "Inventus, Chrysippe, mi fiuitor acervi." -- [Persi, vi. 80.] ft85 -- Ej cqro moi kj ei~nov oJmw~v aid>` ao pul> hs| in, oJ v c j e[teron
meqei ejni< fresi ei. -- [Hom. II., ix. 312, 313.] ft86 -- Ej xousia> autj opragia> v; -- [Diog. Laert. in Stoic. Dogm., rendered as
above by Cicer. Paradox. Sto. v. 1.]
ft87 -- Tolle de vita.
ft88 -- "Hic prorsus non intelligo Sanctum Spiritum in hoc concilio: hi omnes articuli faenum, stramen, ligna, stipulae fuerunt." -- Luth.
ft89 -- "In optimis illis temporibus, ea fuit nonnullorum episcoporum, partim ambitio, partim futilitas et ignorantia," etc. -- Beza, praefat, ad Nov. Testa.
ft90 -- "Ego, si vera scribere oportet, ita animo affectus sum, ut omnia episcoporum concilia fugiam, quoniam nullius concilii finem laetum faustumque vidi: nec quod depulsionem malorum potius quam accessionem et incrementum habuerit." -- Greg. Naz. Ep. ad Procop.
ft91 -- "Illi in vos saeviunt, qui nesciunt cum quo lahore inveniantur, et quam difficile caveantur errores," etc. -- Aug.
ft92 -- "Apud nos sunt haeretici, apud se non sunt quod ergo illi nobis sunt, hoc nos illis," etc. -- Salv. de Proverbs etc.
ft93 -T- ouv< misoun~ tav tokesqai? ouj mhptein autj ouv< h} diw>kein, kaqwv< ta< eq] nh ta< mh< eidj o.ta to,n Kur> ion kai< Qeon< ? ajll j ejcqrouzesqai ajp j autj wn~ . Ignat. Epist. Ad Philad.
ft94 -- Theophanes. Histor. Miscel., lib. xxii. cap. 30.
ft95 -- Euseb. Vit. Const., lib. ii. cap. 27.
ft96 -- Socrat. Evag. Rufinus. Sozom.
ft97 -- Albigenses, Waldenses, Bohemians.
ft98 -- Socrat., lib. ii. cap. 11.
782
ft99 -- Arnob.
ft100 -- Sleid. Com.
ft101 -- "Ego nisi tumultus istos viderem, verbum Dei in mundo non esse dicerem. Praeligimus temporali tumultu collidi, quam aeterno tumultu sub ira Dei conteri.' -- Luth. de Ser. Arb. cap. xxxii-xxxiv.
ft102 -- Lubens meritoque.
ft103 -- Plut. de Iside et Osir.
ft104 -- Kent, Essex.
ft105 -- The time of this prophecy is conceived to be about the end of Josiah's reign, not long before the first Chaldean invasion.
ft106 -- "Preces et lacrymae sunt arma ecclesiae." -- Tertul. ft107 -- "Graviter in eum decernitur, cui etiam ipsa conneetlo denegatur.
Prosp. Sent.
ft108 -- Duplicantur lateres quando venit Moses.
ft109 -- "Namque bonos non blanda inflant, non aspera frangunt, Sed fidei invietae gaudia vera juvant." Prosp. Epig. in Sent. August.
ft110 -- "In caelo non in terra mercedem promisit reddendam. Quid alibi poscis, quod alibi dabitur!" -- Ambros. Offic., lib. i. cap. 16.
ft111 -- "Cum vexamur ac premimur, tum maxime gratias agimus iudulgentissimo patri, quod corruptelam nostram non patitur longius procedere: hinc intelligimus nos esse Deo curre." -- Lactanu.
ft112 -- "Omnes seculi plagse, nobis in admordtionem, vobis in castigationem a Deo veniunt." -- Tertul. Apol., cap. xlii.
ft113µ-- ynçi ; br,q,B], in the inward of years.
ft114 -- "Bonum agonem subituri estis, in quo agonothetes Deus virus est: Christarchos Spiritus Sanctus, corona aeternitatis brabium, epithetes Jesus Christus." -- Tertul. ad Mar.
ft115 -- "Gloria est frequens de aliquo fama cum laude." -- Cie, lib. ii., De Inv. "Consentieus laus bonorum, incorrupta vox bene judicantium de excellente virtute." -- Idem. Tusc., lib. iii.
783
ft116 -- No place in the county so threatened; no place in the county so preserved: small undertakings there blessed; great opposition blasted. Non nobis, Domine, non nobis.
ft117 -- Vid. Tertul. ad Scapulam, de persecutione.
ft118 -- "Nero primus in Christianos ferociit, tali dedicatore damnationis nostrae etiam gloriamur, qui enim scit ilium, intelligere potest, non nisi aliquod bonum grande a Nerone damnatum." -- Tertul. Apol.
ft119 -- "Nova et inaudita est ista pradicatio, quae verberibus exigit fidem." -- Greg., Epist. lii.
ft120 -- Magistrum neminem habemus nisi solum Deum; hic ante to est, nee abecondi potest, sed cui nihil facere possis.
ft121 -- Kings 19:9; <241323>Jeremiah 13:23; Joseph. Antiq.; <233709>Isaiah 37:9.
ft122 -- "Tantos invidus habet poena justa tortores, quantos invidiosus habuerit laudatores." -- Prosp, de Vita Contemplativa.
ft123 -- "Quis facile potest, quale sit hoc malum, verbis exprimere, quo invidus odio hominis persequitur divlnum munus in homine!" -- Pros. Vit. Cont. "Invidia est tristitia de bono proximi, prout proprium malum aestimatur et est diminusivum proprii boni." -- Aq 22, ae. q. 36, A. 1, c.
ft124 -- Noctu dubitant.
ft125 -- "Caetera licet abscondere, et in abdito alere; ira se profert, et in faciem exit." -- Senec. de ira.
ft126 -- Euseb. Vit. Con. Const. Orat. ft127 -- jEcbal> lei tourax. -- Arist. Hist. Anima., vi.
"Pellunt nidispullos sicut et Corvi." -- Plin. Nat. Hist.
ft128 -- [The gorytus or bow-case; so explained by Grotius, Drusius, etc. Sir J. Chardin states, that the oriental bows were usually carried in a case of cloth or leather attached to the girdle. -- Harmer, ii. 513. Vid. Hom. Odys., xxi. 53,54.]
ft129 -- "Quod homines peccant eorum est, quod peccando hoe vel illud agant ex virtute Dei est, tenebras prout visum est dividentis." -- Aug., de Praed. "Oportet haereses esse, sed tamen non ideo bonum haereses, quia eas esse oportebat, quasi non et malum oportuerit esse; nam et
784
Dominum tradi oportebat, sect vae traditori!" -- Tertul., Prof. ad Haer.
ft130 -- "In beneficio reddendo plus animus, quam census operatur." -- Ambr. Offi., lib. i. cap. 32.
ft131 -- HJ diafwnia> thv~ nhsteia> v, thn< omJ on> oian thv~ pis> tewv sunis> thsin. -- Iren. Epist. ad Vict. apud Euseb., lib. v. cap. 23. Filon> ikoi> esj te adj elfoi< kai< zhlwtai< peri< mh< anj hkon> twn eijv swthria> n. -- Clem. Ep. ad Cor.
ft132 -- "Vir bonus commune bonum." -- <013103>Genesis 31:3.
ft133 -- "Idem huic urbi dominandi finis erit, qui parendi fuerit" -- Senec. de Rom.
ft134 -- <581226>Hebrews 12:26, 27; <270727>Daniel 7:27. "Ego nisi tumultus istos viderem, verbum Dei in mundo non esse dicerem." -- Luth.
ft135 -- "Est quaedam aemulatio divinae rei, et humanae." -- Ter. Apol.
ft136 -- See the appendix at the end of this sermon.
ft137 -- Tertul. Apol.
ft138 -- Sleid. Com., lib. viii.
ft139 -- See the appendix about Toleration.
ft140 -- See a "Solemn Testimony against Toleration and the Present Proceedings of Sectaries and their Abettors in England, in reference to Religion and Government," etc. -- a document sanctioned by the General Assembly of the Church of Scotland, Jan. 16, 1649, and published in the course of the same year -- Ed.
ft141 -- Thom. 22ae. g. 13, a. l, ad lum.
ft142 -- Bell. Lib. de Laicis., cap. xxi.
ft143 -- August. de Util. Creden., cap. iii. Thom. pp. q. i, a. 10. Zanch. de SS. q. 12, cap. 2, reg. 10. Tilen. Syntag. Theol. de Interpret. S. Thes. 8. Whitak. de SS., qu. 5, cap. 2. Attain. Disput. Pri. Thes. 9, 1. Ames. Med. Theol. cap. 34. Thes. 22.
ft144 -- Orleans gloss, -- a very ancient proverbial saying in France, used in ridicule of comments more obscure than the text -- Ménage, Dict. Etymol., sub. V. Gloze. -- ED.
ft145 -- Varro in Augustin. de Civit. Dei.
785
ft146 -- Joseph. ad. Ap., lib. i.
ft147 -- "Moses novos titus contrariosque caeteris mortalibus indidit. Profana illic omnia, quae apud nos sacra; rursum concessa apud illos, quae nobis incesta. Projectissima ad libidinem gens alienarum concubitum abstinent, inter se nihil illicitum." -- Tacitus (de Jadaeis) Hist., lib. v. "Judaeos, impulsore Chresto quotidie tumultuantes Roma expulit," falsely and foolishly. -- Suet. Claud., cap. xxv. "Quaesitissimis poenis afficiebat, quos per flagitia invisos vulgus Christianos apellabat." Tac. An., lib. xv. "Afflicti suppliciis Christiani, genus hominum superstitionis novae ac maleficae." -- Sueton, in Nerone, cap. xvi.
ft148 -- Epiphan. tom. li. lib. 1, Haer. 26.
ft149 -- "Becanus de fide haereticis servanda." -- Bell., De Laicis, etc.
ft150 -- Sulpitius Severus, lib. ii., Ecclesiastes Hist.
ft151 -- Hist. of Reformation in Scotland.
ft152 -- For this cause the emperors of old still allowed the Novatians the liberty of worship.
ft153 -- BOLSEC was a bitter opponent of Calvin, and wrote with much acrimony against him. -- De J. Calv. Hist. Colossians 1580. STAPHYLUS was was at one time an evangelical theologian of the Lutheran Church, and afterwards became a violent enemy of the Reformation, 1558-1564. STAPELTON was a celebrated Roman Catholic divine, born in Sussex 1535. He left England on the accession of Queen Elizabeth, and was appointed Regius Professor of Divinity in the University of Louvain. He died in 1598. His works were published at Paris in 1620, in four vols. folio. -- ED.
ft154 -- Dr. Owen refers to the Irish massacre of 1641, when, by the lowest computation, 40,000 Protestants are said to have been slaughtered. -- ED.
ft155 -- Chap. x. 36.
ft156 -- "Nescio an facilior hic locus fuisset, si nemo eum exposuisset." -- Mald, ad Luc., ii. 34.
ft157E--phesians 1:10. j Aj nakefalaiws> asqai, that is, mia> n kefalh oiv kai< anj qrwp> oiv ton< Criston< ?
786
apj escismen> oi gar< hs+ an oiJ ag] geloi kai< an] qrwpoi. Oecumen. in loc.
ft158 -- {O gapei tiv, ti> kai< elj piz> ei, <450824>Romans 8:24.
ft159 -- "Nunquam Pauli sensum ingredieris, nisi Pauli Spiritum imbiberis." -- Ber. Ser. de Mnte. To< aujto< cri>sma dida>skei uJma~v peri< pan> twn, 1<620227> John 2:27. Ej n pneum> ati agJ iw> | nooum> enai kai< anj oigom> enai aiJ grafai< deiknuo> usin hmJ in~ ton< Criston< , eijkot> wv zurwrov< to< pneum~ a to< ag[ ion. -- Theophylac. in John 10.
ft160 -- <196808>Psalm 68:8; Habukkak 2:20; <402407>Matthew 24:7; 1<091425> Samuel 14:25 -- [Heb.]
ft161 -- Euseb. Ecclesiastes Hist., lib. ix., cap. 6, 10, lib. viii. cap. 17; De Vita Constant., lib. i., cap. 50-52.
ft162 -- <236622>Isaiah 66:22-24.
ft163C-- ronouv h] kairoua| ejxousi>a|, <440107>Acts 1:7.
ft164Z-- eismoi< kata< top> ouv, <402407>Matthew 24:7
ft165Ej -- xh~lqe do>gma para< Kai>sarov Augj ous> tou, apj ograf> esqai pas~ an thn< oikj oumen> hn, <420201>Luke 2:1.
ft166 -- To< kate>con, Thessalonians 2:6.
ft167 -- "Mutationem," Trem. "Translationem." Erasm. Ar. Mont.
ft168 -- Acts; and Mon. Histor. Pap.
ft169 -- Utraquists? -- another name for the Calixtines, -- adherents of Huss and Jacobellus, who in 1421 exhibited their peculiar creed under four articles: -- 1. The preaching of the word in the natural tongue; 2. The dispensation of the Lord's supper to all Christians, the private members of the church as well as the clergy, sub utrique specie, in both kinds, -- and hence the name "Utraquists;" 3. The renunciation of secular dignities by the clergy; 4. The introduction of a stricter discipline in regard to the clergy. -- Guericke, ii. 439; Gieseler on the Period 1409-1517. -- ED
ft170 -- Bell. de Romans Pon., lib. v. cap. 8.
ft171 -- Ou=toi mi>an gnw>mhn ec] ousi, kai< thn< dun> amin kai< thn< ejxousi>an eaj utwn~ tw|~ zhri>w|~ diadidws> ousin, <661713>Revelation 17:13.
787
ft172 -- Childeric III.?-- the last of the Merovingian race of French kings, -- deposed in A.D. 750 by Pepin, to whom the crown of France, by the sanction of Pope Zachary, was transferred. The date of the Norman Conquest is A.D. 1066. -- ED
ft173 -- Pe>myei autj oiv~ oJ Qeorgeian plan> hv, 2<530211> Thessalonians 2:11.
ft174 -- "Roma sedes Petri, quae Pastoralis honoris Facts caput mundo, quicquid non possidet armis, Relligione tenet." -- Prosp., de Ingrat.
ft175 -- Worship of images -- bread -- saints -- the cross -- ED
ft176 -- Petra dedit Petro, Petrus diadema Rudolfo. ft177 -- E] cousi Mswe>a kai< touv< profh>tav. <421629>Luke 16:29,30.
ft178 -- Vide Discourse concerning Toleration, etc.
ft179 -- The second of the two sermons under the present text, and latterly printed as one, began at this point, according to a statement in an old edition. -- ED
ft180 -- The Hebrew word translated "wisdom" stands alone in the text, without "man;" hY;viWT, derived from hvy; ; or vye; Sanscrit, as; Pers., ess; Latin, esse,, essentia, opes, -- substance. See Furst's Concordance. -- ED
ft181 -- [August. Confes., lib. i. c. 1.]
ft182 -- Sermon on <581227>Hebrews 12:27. ft183S--ermon on <581227>Hebrews 12:27.
ft184 -- µyrmi k; ], a contemptuous appellation of idolatrous priests. It occurs 2<122305> Kings 23:5; <281005>Hosea 10:5; <360104>Zephaniah 1:4; and is derived from a Syriac word, blackness; in the concrete, one in black attire, an ascetic, a priest. -- ED
ft185 -- Discourse on Toleration.
ft186 -- This enunciation of the topics in the discourse differs slightly from what appears in "The Morning Exercises," where the order of the second and third heads is reversed. We prefer the arrangement adopted above, because it is consistent with the actual order of the topics in the discourse itself, and because it is given in the folio volume of Owen's Sermons published in 1721; for an account of which see the General
788
Preface to this edition of his works. The editors of that volume state," that, for the greater accuracy of the work, such original manuscripts as are yet remaining, even of those sermons which were formerly printed, have been consulted, which we chose rather to follow than the printed copies, where any thing had been altered and omitted; so that both the Sermons and other Tracts are free from those many gross faults that have hitherto sullied them ." -- ED
ft187 -- Surdis. apud Chamierum.
ft188 -- Camero De Verbo Dei.
ft189 -- Praesentem clamat quaelibet herba Deum.
ft190 -- Vide Rob. Baron., Contra Turnebul.
ft191 -- Becani Man. Controv., lib. i. cap. 3. ft192S-- tapleton.
ft193 -- "Deus per ecclesiam loquens non aliter loquitur, quam si immediate per visiones et somnia, aut quovis alio supernaturali modo revelandi, nobis loqueretur." -- Stapletonus.
ft194 -- Ballarminus; Becanus apud Rob. Baron.; Melchior Carus, lib. ii. cap. 8.
ft195 -- See the Papists' Objections, under head IV. of this discourse, pages 522-532. -- ED
ft196 -- Vide Chamieri Panstratia, de Can., lib. vi. c. 18.
ft197 -- Vide Syntagms Thesium in Acad. Salmurien.
ft198 -- Vide R. Baron., Contra Turneb.; Cameronem De Verbo Dei; et Turretinum De Cr. Pontiff
ft199 -- Camero.
ft200 -- Speaking of both: "Et tamen nos utramque suscipimus, nequaquam hujus temporis consuetudinem, seal veterum Scriptorum authoritatem sequentes, qui plerumque utriusque utuntur testimoniis, non ut interdum de apocryphis facere solent," etc. -- Epist, ad. Dardan.
ft201 -- O{ qen oudj j enj noq> oiv aujta< katakteo> n, alj l j wvJ at] opa pan> th kai, dussizh~ paraithte>on.-- Lib. iii. cap. 25.
ft202 -- It is in the Greek, ekj Laodikeia> v, not prov< Lasdikeia> n.
789
ft203 -- Para< pa>ntwn ekj zal> letai. -- De Script. Eccles.
ft204 -- WJ v apj ok> rufa on] ta apj odokimaz> etai. -- Ibid.
ft205 -- "Ego non crederem evangelio, nisi me ecclesiae catholicae commoveret suthoritas." "Crederem et commoveret" for "credidissem, et commovisset," as is a frequent way of speaking with that father. -- See Chamieri Panstr., lib. ii. cap. 11, at large.
ft206 -- Tertullianus.
ft207 -- Such titles the Papists give their schoolmen.
ft208 -- This section was first given in the folio edition of Owen's Sermons and Tracts, published in 1721. It does not appear in the sermon as printed in the "Morning Exercises." -- ED
ft209 -- Abode is an old English word signifying omen or prognostic, -- from "bode," to portend. -- ED
ft210 -- These things were spoken on the burning of several persons to death in one of the late fires in London.
ft211 -- JACQUES-AUGUSTUS DE THOU, born at Paris in 1553, was made one of the presidents of the Parlaiment de Paris in 1594. The first eighteen books of his History were published in 1604. Though a Roman Catholic, he gives a candid and graphic description of the horrors of St Bartholomew's day; on which account, and for other similar reasons, his work was placed on the "Index Expurgatorius," in 1609. -- ED
ft212 -- These brackets occur in the original edition, and are retained as they seem to indicate the digressive character of the remark contained in the paragraph. -- ED
ft213 -- The small piece entitled "Philopatris" has been ascribed to Lucian. It consists of a dialogue, in which Triepho and Critias discuss the respective merits of Paganism and Christianity, with a scoffing and sarcastic tone, indicating belief in neither. Reference is made by Critias to some predictions he had heard among the Christians, that disaster and ruin were speedily to overtake the Roman empire. As if in ridicule and confutation of the prophecy, no sooner has he ended than Cleolaus makes his appearance, with the announcement of success and victory recently achieved by the Roman armies in the East. The dialogue concludes with a proposal to worship the unknown god of the
790
Athenians. From the intimate knowledge evinced respecting the views and habits of the Christians, it has been inferred that Lucian must once have been a Christian himself; but, since the middle of last century, strong suspicions have been entertained that Lucian is not the author of this dialogue, but that it belongs to the time of Julian the apostate. -- ED
ft214 -- The last clause is not according to the authorized version, but seems another translation of the words, to which Owen was inclined. Blayney renders it, "And say, Deliver us," etc. -- ED
THE AGES DIGITAL LIBRARY
JOHN OWEN COLLECTION
THE WORKS OF JOHN OWEN
VOLUME 9
by John Owen
Bo o ks Fo r The Ages
AGES Software · Albany, OR USA Version 1.0 © 2000
2
THE WORKS OF JOHN OWEN
EDITED BY
WILLIAM H. GOOLD
VOLUME 9
This Edition of THE WORKS OF JOHN OWEN first published by Johnstone & Hunter, 1850-53
3
CONTENTS OF VOL. 9
PART 1. -- A SERMON PUBLISHED 1690. PREFATORY NOTE BY THE EDITOR. Seasonable Words For English Protestants.
PART 2. -- SERMONS PUBLISHED 1721, PREFATORY NOTE BY THE EDITOR The Strength Of Faith. The Nature And Beauty Of Gospel Worship. Of Walking Humbly With God. Providential Changes, An Argument For Universal Holiness. The Sin And Judgment Of Spiritual Barrenness. Human Power Defeated. The Divine Power Of The Gospel. God The Saints' Rock. Gospel Charity. Christ's Pastoral Care. A Christian, God's Temple. God's Withdrawing His Presence, The Correction Of His Church. The Beauty And Strength Of Zion. Perilous Times. The Christian's Work Of Dying Dally. The Evil And Danger Of Offences.
SEVERAL PRACTICAL CASES OF CONSCIENCE RESOLVED. PREFATORY NOTE BY THE EDITOR
Discourse 1. -- What conviction of a state of sin, and of the guilt of sin, is necessary
to cause a soul sincerely to look after Christ?
4
Discourse 2.-- Seeing the act of closing with Christ is secret and hidden, and the
special times and seasons of our conversion unto God are unknown unto most, what are the most certain evidences and pledges that we have cordially and sincerely received Christ, and returned unto God?
Discourse 3. -- What concern have we in the sins of the day wherein we live?
Discourse 4.-- How may we recover from a decay of the principle of grace?
Discourse 5 -- How we may make our application unto Christ; not in general, but
under what notion and apprehension of the person of Christ?
Discourse 6. -- How may we make our addresses to Christ for the exercise of grace;
that is, that we may have grace strengthened, and be ready for all exercise? or, How may we make application to Christ, that we may receive grace from him to recover from decays?
Discourse 7. -- When our own faith is weakened as to the hearing of our prayers, --
when we ourselves are hindered within ourselves from believing the answer of our prayers, have no ground to expect we should be heard, or no ground to believe we are heard, -- what are those things that greatly weaken our faith as to the answer of our prayers; that though we continue to pray, yet our faith is weakened as to the hearing of our prayers? and what are the grounds that weaken men's faith in such a state?
Discourse 8. -- When may any one sin, lust, or corruption, be esteemed habitually
prevalent?
Discourse 9. -- Whether lust or corruption, habitually prevalent, be consistent with
the truth of grace?
Discourse 10. -- What shall a person do who finds himself under the power of a
prevailing corruption, sin, or temptation?
Discourse 11. -- What is our duty with respect to dark and difficult dispensations of
God's providence in the world?
Discourse 12. -- How we are to prepare for the coming of Christ?
Discourse 13. -- On the contest between Christ and Antichrist.
Discourse 14. -- What is the duty of believers under divine warnings?
PART 3. -- SERMONS PUBLISHED 1756.
PREFATORY NOTE BY THE EDITOR
The Everlasting Covenant, The Believer's Support Under Distress.
The Ministry The Gift Of Christ.
Ministerial Endowments The Work Of The Spirit.
The Duty Of A Pastor.
5
The Excellency Of Christ.
The Use And Advantage Of Faith In A Time Of Public Calamity.
The Use Of Faith Under Reproaches And Persecutions.
The Use Of Faith, If Popery Should Return Upon Us.
The Use Of Faith In A Time Of General Declension In Religion.
PART 4. -- SERMONS PUBLISHED 1760.
PREFATORY NOTE BY THE EDITOR Epistle Dedicatory Preface
Discourse 1. -- "For he hath made him to be sin for us, who knew no sin; that we
might be made the righteousness of God in him." -- 2<470521> CORINTHIANS 5:21
Discourses 2., 3. -- "The cup of blessing which we bless, is it not the communion
of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?" -- 1<461016> CORINTHIANS 10:16
Discourse 4. -- "As often as ye eat this bread, and drink this cup, ye do show the
Lord's death till he come." -- 1<461126> CORINTHIANS 11:26
Discourses 5., 6. -- "But let a man examine himself, and so let him eat of that
bread, and drink of that cup." -- 1<461128> CORINTHIANS 11:28
Discourse 7. -- "He said,.... Take, eat." -- 1<461124> CORINTHIANS 11:24
Discourse 8. -- "Christ also hath once suffered for sins, the just for the unjust, that
he might bring us to God; being put to death in the flesh, but quickened by the Spirit." -- 1<600318> P ETER 3:18
Discourse 9. -- "They worshipped him; but some doubted." -- <402817>MATTHEW 28:17
Discourse 10. -- "Teaching them to observe all thing whatsoever I have commanded
you: and, lo, I am with you alway, even unto the end of the world." -- <402820>MATTHEW 28:20
Discourse 11. -- "He shall see of the travail of his soul, and shall be satisfied." --
<235311>ISAIAH 53:11.
Discourse 12. -- "That I may know him, and the power of his resurrection, and the
fellowship of his sufferings, being made conformable unto his death." -- <500310>PHILIPPIANS 3:10
Discourses 13., 14. -- "For I have received of the Lord that which also I delivered
unto you, That the Lord Jesus, the same night in which he was betrayed, took bread: and, when he had given thanks, he brake it, and said, Take, eat; this is my body, which is broken for you: this do in remembrance of me. After the same manner
6
also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come." -- 1<461123> C ORINTHIANS 11:23-26
Discourses 15., 16. -- "And I, if I be lifted up from the earth, will draw all men
unto me." -- <431232>JOHN 12:32
Discourse 17.. -- "And Aaron shall lay both his hands upon the head of the live
goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat," etc. -- <031621>LEVITICUS 16:21
Discourses 18., 19. -- "I am crucified with Christ: nevertheless I live; yet not I, but
Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me." -- <480220>GALATIANS 2:20
Discourse 20. -- "The love of God is shed abroad in our hearts by the Holy Ghost,
which is given unto us." -- <450505>ROMANS 5:5
Discourse 21. -- "And to know the love of Christ, which passeth knowledge." --
<490319>EPHESIANS 3:19
Discourse 22.-- "And lo a voice from heaven, saying, This is my beloved Son, in
whom I am well pleased." -- <400317>MATTHEW 3:17
Discourse 23. -- "As often as ye eat this bread, and drink this cup," etc. -- 1<461126>
CORINTHIANS 11:26
Discourse 24.-- "Always bearing about in the body the dying of the Lord Jesus." --
2<470410> C ORINTHIANS 4:10
Discourse 25.-- "Except ye eat the flesh of the Son of man, and drink his blood, ye
have no life in you." -- <430653>JOHN 6:53
7
PART 1.
A SERMON PUBLISHED 1690.
PREFATORY NOTE.
The following is the first of Owen's posthumous Sermons. It was preached on the occasion of a fast, December 22, 1681; and was published separately, in 1690, with the subjoined quaint preface by Daniel Burgess. The latter was the son of an excellent Nonconformist minister, Daniel Burgess, who was ejected from Collinburn, Wiltshire, under the Bartholomew Act, 1662. The son was a somewhat eccentric but celebrated and much-respected preacher in London, -- a kind of Latimer among the Nonconformists of his time. He died in 1713, and his funeral sermon was preached by Matthew Henry: --
"To the Reader -- Upon the desire of some interested in the publication of this sermon, I have perused it, and do communicate these my thoughts concerning it.
"There appear unto me in it those two things, which do above all others commend any sermon, or any other book, -- namely, most weighty and seasonable argument, with very judicious and methodical management.
"If I am able to judge, the management speaks arma virumque, the man and his furniture; and it is, like its great author, well known to this age, and like to be so unto future ones by his writings, in more than one language. There is a favor due unto all posthumous pieces, -- of which sort this is; but there is little need that this piece seems to have of it.
"As for its argument, it is very salvation; and that not merely personal or domestical, but national. This, if any thing, will be acknowledged momentous; and now, if ever, it must be acknowledged seasonable; -- now, in this our day, `known only to
8
the Lord; ` -- nay, now, that it is neither day nor night, as the prophet speaks; -- now, that city. and country are crying, `Watchman, what of the night? watchman, what of the night?' -- now, that the three frightful signs of approaching night are so upon us; I mean, shadows growing long, laborers going apace home, and wild beasts going boldly abroad. `Quis talia fando temperet a lachrymis?'
"In a word, here is that which will sufficiently recommend itself to all serious readers. It is the complaint of many, that our booksellers' shops are become heaps of dry sand, in which many a rich stone is lost: but it is known to all, that diamonds will be found out by their own luster; and I make no great question but so this sermon will be. That it may be so, and may go much abroad, and do good wherever it comes, is the prayer of
"Thy servant in Christ Jesus, "D. BURGESS." "From my house in Bridges Street, in Covent Garden, Aug. 7, 1690."
9
POSTHUMOUS SERMONS.
SERMON.
SEASONABLE WORDS FOR ENGLISH PROTESTANTS.
"For Israel hath not been forsaken, nor Judah of his God, of the LORD of hosts; though their land was filled with sin against the Holy One of Israel." -- J<245105> EREMIAH 51:5.
THIS chapter and the foregoing are an eminent prophecy and prediction of the destruction of Babylon and of the land of the Chaldeans, -- of the metropolitical city of the empire and of the nation itself. There is a double occasion for the inserting of these words. The first is, to declare the grounds and reasons why God would bring that destruction upon Babylon, and upon the land of the Chaldeans. The words of verse 4 are, "The slain shall fall in the land of the Chaldeans, and they that are thrust through in her streets." Why so? "For," saith he, "Israel hath not been forsaken." The reason why God will destroy the empire of Babylon is, because he will remember Israel, and what they have done against him. This lies in store for another Babylon, in God's appointed time. The second reason is, that it may be for the comfort, for the supportment of Israel and Judah under that distress which was then befalling them, upon the entrance of this Babylon in the land of the Chaldeans. "Notwithstanding all," saith he, "yet `Israel is not forsaken, nor Judah of his God.'"
We are called this day to join our cries with the nation in the behalf of the land of our nativity. And though it hath been, as most of you know, my constant course, on such solemn days as these are, to treat in particular about our own sins, our own decays, our own means of recovery; yet, upon this occasion, I shall, as God shall help me, from these words, represent unto you the state of the nation wherein we live, and the only way and means for our deliverance from universal destruction. To declare our interest herein, some things must be observed concerning this Babylon,
10
whose destruction is so solemnly prophesied of in this and the foregoing chapter; and I must observe three things concerning it: --
First, That Babylon was the original of apostasy from the natural worship of God unto idolatry in the whole world. There was great iniquity before the flood, but no mention of any idolatry. There was a natural worship of God throughout the world that was not corrupted with idolatry. There is no mention of it until the building of Babel; there it began. The tower which they built they turned into a temple of Belus, whom they had made a god, and laid his image in the top of it. There was the original. You shall see immediately how we are concerned. There was the original of apostasy from natural worship unto idolatry.
Secondly. Their idolatry. The idolatry that there began consisted in imageworship, in the worshipping of graven images; which was their idolatry that they set up with respect unto men departed, whom they worshipped by them. Four times in this prophecy doth God say he will "take vengeance on their graven images." And from Isaiah 40 to the end of 46 you have a description of the idolatry of Babylon, -- that it all consisted in making carved idols and graven images. The rest of the world, especially of the eastern, nations, fell into the worshipping of the sun, which they called Baal, and Moloch, and Chemosh, -- all names of the sun; and the worship of the moon, which they called Ashtaroth and the queen of heaven; but the idolatry of Babylon was by graven images and idols.
Thirdly. They were, so far as appears upon record, the first state in the world that ever persecuted for religion, that oppressed the true worshippers of God, as such; as being "mad upon their idols," as the prophet saith they were, -- they were inflamed upon them. They were the first that oppressed the church because of its worshipping of God, and destroyed that worship among them. Hence the church prays in this chapter, "The vengeance of the Lord and of his temple be upon Babylon:" -- not only the vengeance of the Lord for destroying of his people, but the vengeance of his temple, for destroying of his worship, be upon Babylon, -- "shall Zion say." "Others have afflicted me," saith he in the same chapter; "but this Nebuchadnezzar, king of Babylon, hath broken my bones." They were the great oppressors of the church.
11
Upon these three accounts (which is that I would observe), the name of Babylon, and all that is spoken of it in the Old Testament, is transferred to the apostate Church of Rome in the New, and all applied unto it, in the Book of the Revelation; and that upon this great analogy, which I shall now briefly show: --
Why doth God call the apostate state of the church, under the New Testament, "Babylon, Babylon the Mystery?" For these three reasons: --
First. As old Babylon was the rise and spring of apostasy from natural worship in the world unto idolatry, so this new Babylon was the rise and spring of apostasy from evangelical worship in the world unto idolatry. Mark the analogy. Hence she is called "The mother of harlots;" that is, she that had brought forth all the idolatrous churches and worship that were in the world. Did Babylon begin to apostatize into idolatry from natural worship? so Rome began to apostatize into idolatry from spiritual, evangelical worship. Therefore the Holy Ghost calls her Babylon.
Secondly. The peculiar idolatry of Babylon consisted in image-worship, -- the worshipping of men departed under images made to their likeness. And the peculiar idolatry of Rome consists in image-worship, -- the worshipping of saints departed; which is a great part of their idolatry. And therein they are Babylon also.
Thirdly. As Babylon was the spring of all persecution against, and oppression of, the church of God under the Old Testament, so Rome hath been the spring of all persecution and oppression of the church of God, since the apostasy, under the New Testament.
On these accounts hath the Holy Ghost, in infinite wisdom, transferred over the name, and state, and other things spoken of Babylon from the old unto the new.
I have mentioned this, that you may see the interest of England in this text of Scripture. So far as the truth of religion is owned in this nation, so far as there is a testimony given against idolatry, we are to God as Israel and Judah, though the land be filled with sin. At the time of this prophecy, Israel and Judah were in danger of present destruction and desolation from the old Babylon; and if we do not mock God in all we do, we are under apprehensions that England, and the church of God in England, is under
12
danger of the same desolation and destruction from new Babylon, upon the same account and principle. If we do not mock God, this is that we profess at this day. Wherefore the parallel runs thus far equal. Such as was Babylon of old, such is that at present; such as was the danger of Israel and Judah from them at that day, such is the danger of England from the new at this present. This is spoken in general.
For the opening of the words, observe these three things: --
First. That there is in them a reduplication of the names or titles of God. He is in this verse called by the name of "The LORD of hosts," and by the name of "The Holy One of Israel." Where there are such reduplications of the name of God or any of his titles, the Holy Ghost would have us take notice that it is a matter of great importance whereof he speaks.
Secondly. There is a distribution and application of these names of God unto distinct occasions, suitable unto them.
1. There is in it mentioned an intimation of a surprisal with some protection or deliverance. Whom shall it be done by? "The LORD of hosts," saith he, "the LORD his God." And he doth not in vain add immediately, "The LORD of hosts," that title of God, -- he who hath the host above and the host below in his sovereign disposal. God's host above are all the holy angels, and all the heavenly bodies in their influences. The stars in their courses fought against Sisera; and he hath lately hung forth among us a flag or ensign of his host above, intimating that he is arising in his indignation, as "the LORD of hosts," and hath hung forth an ensign before his coming, full of dread and terror. And he is "the LORD of hosts" here below, of all men and of all creatures, disposing of them as seems good unto him. The prophet adds this name of God, because of the unspeakable greatness of the thing he mentions; namely, that Israel should not be forsaken, nor Judah, while the land was so filled with sin, and the whole interest of Babylon so coming upon them.
2. The other title of God is, "The Holy One of Israel." This is applied peculiarly unto their sin: "The land is filled with sin against the Holy One of Israel." It is the greatest, it is the highest aggravation of sin, that it is against the holiness of God, "who is a God of purer eyes than to behold iniquity." So hath the wisdom of the Holy Ghost applied these two
13
distinct titles of God unto the two distinct considerations of the people; -- first, of their protection, that he is "The LORD of hosts;" secondly, as of their sin, that he is "The Holy One of Israel."
Thirdly. The third thing is this: -- That in this woeful state there is yet an intimation made of a covenant-interest of Judah in God, and that God did yet own them as his in covenant: "Israel hath not been forsaken, nor Judah of his God." Brethren! no man, I think, hath less of faith than I, -- no man doth more despond; but if I could see these two things in concurrence, "His God," and "The LORD of hosts," (that is, sovereign grace, according to his covenant; and sovereign power, according to his providence,) -- there is ground for any man's faith to build upon: "His God, the LORD of hosts." Nothing but sovereign grace and sovereign power can preserve a people, when their land is full of sin against the Holy One of Israel, and destruction seems to encompass them, from the interest of Babylon.
I shall speak yet a little more particularly. You may consider in the words, --
1. That which is mentioned in the last place; -- the state of the people at this time: "Their land was filled with sin against the Holy One of Israel."
2. An intimation of approaching, deserved destruction on that account: "Though the land;" -- it is in that condition that it ought to look for nothing but destruction.
3. A strange and wonderful surprisal, notwithstanding this, in sovereign grace and power: "Israel hath not been forsaken, nor Judah of his God, the Lord of hosts.
What I shall speak to is this: --
When a land is filled with sin against the Lord, let men's hopes and expectations be what they will, they are in danger of utter destruction, and cannot be saved but by the actings of sovereign grace and power.
I shall for the handling hereof (at least I design to) do these three things: --
I. Show when a land is filled with sin against the Holy One of Israel.
14
II. Gather up what evidences we have that England is not yet utterly
forsaken of God.
III. Manifest what is indispensably required of us, that we may not
be given up unto that utter desolation and destruction that lieth at the door.
I do believe that I am not in my thoughts far from your case, -- far from the case of the nation. I do not search for things to speak to; I shall speak only those that are compliant with the common reason and understanding of all sober persons.
I. There are three ways whereby a land may be said to be filled with sin:
--
1. When the sins of a land or nation are come to the full, to the utmost measure that God hath allotted to them in his patience. There is such an allotment of patience to every nation under heaven, and when it comes to its appointed issue, no means under heaven can defer or delay their destruction one day. Thus saith God before the flood, "The land is filled with sin, the whole earth with violence; -- a flood shall take them away." The cry of Sodom and Gomorrah came up to God; they had filled up their measure; -- God sent fire and brimstone to destroy them. "You shall not yet go into Canaan." Why? "The iniquity of the Amorites is not yet full." There is a time appointed, wherein the iniquity of the Amorites shall come up to its full measure, beyond which their destruction shall not be delayed. This was not now the case of Israel and Judah. It proved afterward to be their case, as the apostle describes it, 1<520215> Thessalonians 2:15, 16,
"Who both killed the Lord Jesus and their own prophets, and have persecuted us; and they please not God, and are contrary to all men; forbidding us to speak to the Gentiles, that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost."
How come? They have filled their measure, reached to their bounds; -- "wrath is come upon them to the uttermost." I hope, I pray, that this is not, that this may not be, the state of England; -- that our land is not so
15
filled with sin, as that God's decree of absolute and universal desolation should be gone forth against us.
2. A land may be said to be filled with sin, when it is come to that degree and measure, as that God will not pass it by without some severe, desolating judgment. He will not utterly forsake it, he will not utterly destroy it; but let all mankind do what they will, he will not pass it by without some severe, desolating judgment. Such was their case even at this time; -- you may see in 2<143616> Chronicles 36:16,
"But they mocked the messengers of God, and despised his words, and. misused his prophets, until the wrath of the Lord arose against his people, till there was no remedy."
It was impossible that the judgment of God should be turned away from them. In this state God saith, "Pray not for this people; my heart shall not be toward them," (until he had brought his judgment upon them ;) -- "though Moses and Samuel stood before me, I will not hear them."f1 Ay, but what if reformation come in? "Nay, nay," saith he, "it is determined against them; -- reformation shall not save them." See 2<122325> Kings 23:25, 26, where there is an account given of the greatest reformation that ever was wrought in Judah, by Josiah. So it is said, "Like unto him was there no king before him, that turned to the Lord with all his heart, and with all his soul, and with all his might, according to all the law of Moses; neither after him arose there any like him," -- having reformed the whole nation. Then, sure, all will be well. See the next words, "Notwithstanding the Lord turned not from the fierceness of his great wrath, wherewith his anger was kindled against Judah... And the Loan said, I will remove Judah also out of my sight." There is a time and season when God, although he will not utterly destroy and forsake a nation for ever, yet he will not pass them by, until he hath brought a severe, destructive scourge upon them. Whether this be the state of England at this day, or no, God only knows, and of mankind not one. Whether we are come to that state wherein there is no remedy, wherein nothing we do shall prevent desolating judgments, I say, God only knows, and of men not one.
3. A land is filled with sin, when it is come to such a degree and measure, as that there is no rule of the word, nor any prognostic from Providence, nor any conjecture from the state of things, that can give any
16
determination what will be the issue. Judgment is deserved; and there is nothing remains but to look upon the balance as it is held in the hand of sovereignty: which way it will turn God only knows. The decree is not yet gone forth. In this your state, God doth not say, "Pray not for this people;" God doth not say, "Though you reform, I will not turn from the fierceness of my wrath:" but God saith, "Who knows if God will return and leave a blessing? who knows if God will be entreated, and have mercy?" He leaves it upon the absolute pleasure of sovereignty, to give us encouragement to wait upon him. Because I take this -- yea, and I take it in the best of my hopes -- to be that wherein we are concerned, pray take these two things along with you, before I go to show it in particular: -- The first is, that, in this state, if God gives time and space, there is encouragement enough left to make our applications to him for the removal of impending judgments. Methinks sometimes I see by faith the Lord high lift up upon his throne, and his train filling the temple with his glory, and holding the balance of this nation in his hand, and [that he] can turn it to mercy or judgment, as seems good unto him. While it is so, -- while though the woman be put into the ephah, yet the talent of lead is not laid upon her, [<380507>Zechariah 5:7,] -- there is time for intercession, yet time for the interposition of God. And, secondly, I say, -- and do you take it as you see good, but I will tell you my persuasion, -- that if there be not a compliance with the calls of God unto this nation, upon this suspension and arrest of judgment that we are under, we shall as certainly perish as if we were in either of the two former conditions. If the Chaldeans were all wounded men, -- if there was no hope, no strength, no relief, in the papal cause, -- they shall rise up and smite, as in the day wherein "Shalman spoiled Beth-arbel," and "the mother was dashed in pieces upon her children,'' <281014>Hosea 10:14; -- unless there be a compliance with the calls of God in the days wherein we live.
Let us, then, a little, as God will give strength, inquire when a nation is so filled with sin against the Holy One of Israel as certainly to put the balance into the hands of sovereignty, and to take off all rules and prognostics (which, with great grief, I have heard sometimes insisted, upon), and reduce us merely to the hand of sovereignty. When is it that a land is so filled with sin?
17
(1.) A land is so filled with sin, when all sorts of provoking sins do abound in it; -- when there is no exception to be put into the indictment; -- when there is no provoking sin that can be thought on that is not in the nation. For if there be but one provoking sin absolutely excluded, there is room for mercy to dwell. Who now shall plead for England? who shall put in an exception for England into this indictment? Oh, poor England! among all thy lovers thou hast not one to plead for thee this day! From the height of profaneness and atheism, through the filthiness of sensuality and uncleanness, down to the lowest oppression and cheating, the land is filled with all sorts of sin. If there be any that can put in an exception as to any provoking sin that is not among us, let them stand forth and plead the cause of this nation. I profess my mouth is stopped. "The land is filled with sin against the Holy One of Israel." It is to no purpose to enumerate our sins, -- the roll is too long to be read at this time; and I am sorry it hath been cut, and thrown into the fire, when it hath been spoken of, contemned, and despised, as Jeremiah's was by Jehoiakim. But so it is.
(2.) A land is so filled with sin against the Holy One of Israel, when all sorts of persons in a land are guilty of provoking sins. Pray, mistake me not; I do not say all persons of all sorts. God forbid. If it had been so, we had long since been like unto Sodom and Gomorrah. "If the Lord of hosts had not left us a small remnant, we should have been as Sodom, and we should have been like unto Gomorrah," <230109>Isaiah 1:9. But, whereas there are many sorts of persons, -- rulers, and them that are ruled; high and low, rich and poor; in court, in city, in country; I say, all sorts of persons have been guilty of these provoking sins, -- we, and our princes, as Daniel speaks, and our rulers, and the people, the inhabitants of the land of all sorts, -- who shall plead here for England? who shall bring forth a sort of persons? Nay, it is not so in the throne; -- nay, it is not so at court; -- nay, it is not so among the clergy; -- nay, it is not so in the city; -- nay, it is not so in the country; -- it is not so with the rich; it is not so with the poor. Let any one that can, bring in a plea for this poor nation, that we may not conclude the land is filled with sin against the Holy One of Israel.
But you will say, "Here lies an exception: There are many persons, many churches, free from these flagitious and provoking sins; -- there is a sort of persons, churches, and professors, who walk in the fear of God, and are free from all these sins: and, therefore, it doth not extend to all sorts."
18
Brethren, you know my mind full well in this matter. I have been for these three last years upon all occasions inculcating it upon you. I acknowledge, the churches in this nation are not guilty of those sins whereby God is provoked against the nation to bring on national judgments; but I do say, that churches and professors in this nation are guilty of those sins for which Christ will bring correcting judgments upon churches and professors: so that we are all in the same way and bottom, though not all upon the same account. The land is filled with sin. How are your thoughts concerned in these things, brethren? I confess to you I speak my heart, my conscience, as in the presence of God, and as that which you are concerned to consider.
I have given you two evidences that this land is so filled with sin against the Holy One of Israel. I will give you two more.
(3.) When the sins of a land have upon them the greatest aggravations that national sins are capable of. What are they? They are plain: -- they are against warnings, and against mercies; all sorts of sins in all sorts of persons, against all sorts of warnings and against all sorts of mercies. God hath not left this land without warnings in heaven above, and in earth beneath. Was there no warning given us in the wasting, desolating plague?f2 no warning in the consuming, raging fire?f3 no warning in the bloody warf4 that ensued thereon? no warning in all the prodigious appearances in heaven above that we have had? -- none in thatf5 which at present hangs over us, as an ensign of God's supernal host? I acknowledge there hath been, I fear, a weakness in one kind of warning, -- by the public dispensation of the word. But God hath not left himself without witness: he hath multiplied warnings, and they have not been complied withal. Have they, brethren? "Were they at all afraid," saith Jeremiah, "when the roll was read? or, did they rend their clothes?" <243624>Jeremiah 36:24. No, not at all. Have these warnings of God been complied withal? Hath the voice of God in them been heard? Hath the nation been afraid? Have they rent their clothes and returned to the Lord? They have not. We yet continue, God help us! in a state of sin against warnings. And as for mercies, -- the mercies of peace and plenty have been the food of lust, of covetousness and sensuality, and have pampered us in wantonness, to the rending and tearing one another.
19
(4.) When, in the secret workings of God's providence, there is an inclination in a sinful people unto a compliance with them [those] from whom their destruction is like to proceed, it is a sign that God is withdrawn from them, and that the land is so filled with sin. When Israel was to be destroyed by the Assyrian, when Israel saw his sickness, he sent to the king of Assyria, applied himself to the king of Assyria, by whom he was to be destroyed, <280513>Hosea 5:13. When Judah saw his sickness, all his inclinations and applications were unto the Babylonians and Chaldeans, by whom he was to be destroyed. The prophet Ezekiel hath a whole chapter to tell you of the fondness of that people upon the Babylonians before their destruction. Ezekiel 23, "They were all like princes and mighty men, and thou wast in love with them, and committedst adultery with them;" that is, partookest and compliedst with their idolatry. When it is so, it is evident that God is greatly withdrawn from such a people, and that they are nigh unto their desolation.
What shall we plead for England in this matter? Is it not known what wretched and vile compliances we have had with a neighbor nation, the French, -- following their manners, imitating their customs, promoting their interest, advancing their reputation, when every man almost among us talked of nothing but that we should be destroyed by the French? -- an eminent token of the hand of God upon us, and that the land is so filled with sin against the Holy One of Israel. Nay, go farther; -- whence is it (for we bear ourselves herein not only upon the truth of the thing itself, but also upon the proclamation inviting us upon this day), whence is it that we fear the judgments of God? whence do we fear desolation, confusion, destruction upon this nation, -- to our religion, to our liberties, to our lives? Is it not from the papal interest? There is it stated by our rulers, and in the thoughts of all sober persons. And had we been wise, we might have seen it many years ago. But what have we been doing for some ages? Deserting our principles, forsaking the foundation we stood upon against the Papacy, foregoing those avowed principles of the first reformers, pleading for compliance, pleading for a possibility of reconciliation, -- avowing them to be a true church. And, in one word, if the power of the protestant religion had not been preserved in the body of the people, it had, by some, been long ago given up to the papal interest, and this working effectually among us at a time when we were in dread (all
20
that were wise and considerative) that there would from thence arise the desolation and destruction of this church.
I have given you these evidences that this land of ours is so filled with sin against the Holy One of Israel; -- and if they can answer it, and disprove it, no man shall more rejoice in it than myself.
I should, in the next place, show the danger that land is in when things lie in this equal balance. For, I pray, observe, I have not given these things to prove the land hath filled up its measure of iniquity, and must certainly be destroyed; I have not given them to prove absolutely that there is a decreed judgment that cannot be diverted, -- that there is no remedy, -- that, notwithstanding reformation, God will say, "I will not turn away the fierceness of mine anger;" -- but I have given them only to prove, that we are in that state and condition wherein there is no certain rule of the word, no indication of Providence, no rational consideration of the state of things that can give us any security of protection or deliverance; but that we are absolutely resolved upon sovereign grace and mercy: and without relief from thence, I shall only say, as to the proof of the proposition, what the prophet saith, <233416>Isaiah 34:16,
"Seek ye out of the book of the Lord, and read: no one of these things shall fail."
To omit all the considerations and all the proof I intended, that sovereign grace and mercy must be our relief, if ever we be relieved, I proceed unto the second thing; which is, --
II. To give in evidences that England is not yet utterly forsaken of the
Lord its God, the Lord of hosts, though the land be thus filled with sin. So that there is ground of encouragement yet remaining to apply ourselves to God. And, in truth, I will tell you the best I can think of: --
1. The large and wonderful discovery of the horrible plot, of the horrible Popish plot,f6 laid for the ruin, destruction, and desolation of the nation, is an evidence that England is not yet, I say, utterly forsaken of the Lord its God. It was not discovered by our rulers, from whom it was hid. It was not discovered by the severe indagation and watchfulness of ministers of state from foreign intelligence, -- the usual way of discovering such plots. It was not discovered by persons of authority and interest, to warrant the
21
discovery. It was not so in a time when the nation was awake, and looked about them, and were jealous of such things; but in the deepest security. It hath admitted, -- it hath met with all the endeavors of hell and men for the covering of it; yet, through the conduct of the holy providence of God, it hath broke forth to that discovery, as that it is publicly proclaimed to all the nation. I say, with the wife of Manoah," If God would have destroyed us, he would not have showed us this thing." If he had utterly forsaken us, he would have left us to have been swallowed up, when we should not have had leisure to have cried, Alas! To me, I say, it is an evidence that England is not yet utterly forsaken.
2. That God hath stirred up some, at least, of the nobles and our rulers to follow on this discovery, to bring it forth to light, and to pursue them to condign punishment who were the contrivers, authors, abettors, and carriers on of that bloody design. I will not speak one word or syllable to their dishonor or disrespect who deserve both honor and respect from us: but this I will say, that if I know them, or any thing of them, this is not from themselves; this is from the clothing of the Spirit of God, and anointing to this very work, and is not from themselves, nor their own principles, nor their own inclinations, but the hand of God in them and upon them. Add hereunto the strange and wonderful quiet disposure of the magistracy of this city into the hand of persons prudent, diligent, and watchful, whom we have reason to pray for, and bless God for. And it is strengthened by the stirring up of a spirit in the common people unto an unheard-of heat and earnestness in bearing witness and testimony against Popery and all their abominations, in such a manner as hath not fallen out in any nation under heaven; and this acted above and beyond their spirits and principles. These things, to me, are some evidences that England is not yet utterly forsaken of the Lord its God, though the land be full of sin.
3. I could instance in the embroilments of foreign nations abroad. At this time they are all quiet; but who is there that doth not know that they all stand as it were on the tiptoe, looking who shall first begin to cut throats and kill men? Even all the nations in Europe are in this posture at this day. Though they are quiet this cold weather, yet, "Who shall begin first? who shall make the attack? and who shall defend?" is the talk of all Europe, -- whereby some of them may have been hindered from a public contributing to the ruin of this poor nation.
22
4. It is an evidence that England is not yet forsaken, in that a secret, efficacious influence of divine Providence hath preserved the body politic of the nation in its being and union, when all the ligaments of law and mutual trust have been broken. There hath been such a dissolution of mutual trust, and all ordinary ligaments of the politic union of a nation, that if God had not powerfully grasped the whole in his hand, we had long since been in confusion, and every man's sword had been in the side of his brother and his neighbor. But to this day we are preserved in peace, by a secret, influential power of divine wisdom and providence, -- whose footsteps I would adore more and more; which is so much the more excellent, in that it is not visible, and by outward force, but merely upon the minds of men. This is, to me, another evidence that England is not yet forsaken of its God, the Lord of hosts.
5. My last is this, -- That after God hath, by so many ways and so many means, declared unto us his displeasure against our sin, having declared the sentence in his word, yet he hath visibly granted an arrest of judgment. "The sentence shall not be put in execution," saith God, "while I give this people a time, and space, and season of repentance and reformation." Alas! if God had utterly forsaken us, he would have taken us off in the midst of our security; evil would have risen, and we should have known the morning of it; destruction would presently have overtaken us. But now God hath given us various calls, various warnings, and leaves us a space, as yet, to see what we will do, and what will become of us. "I will give them a trial," saith God; "the decree shall not yet go forth, -- judgment shall not yet come forth to execution; I will give them a space for repentance." And this consideration hath a double corroboration of this blessed space and season God hath given us, for to apply ourselves so far to his call as to remove his judgments that are impending over us.
(1.) The first is, that he hath reserved a remnant among us that do make use of this space and season to apply themselves unto the throne of grace, and to cry mightily for mercy. God hath not taken his Holy Spirit from us. God hath not said, by any open work or secret intimation of providence, "Pray no more for this people; my heart shall not be toward them." He hath not said so; and, therefore, there are yet among us precious souls who do lift up prayers to God night and day, not only for themselves and families, not only for the church of God, but for this poor land of our
23
nativity, that, if it were the will of God, we may not see it soaked in blood; -- that God would not come forth to destroy it with a curse; -- that God would pity, and spare, and have mercy upon it; -- that he would not make it an "Aceldama," -- a field of blood. There are many cries to God to this purpose. So that there are some by whom this space and season God hath given us is made use of.
(2.) It hath strength from this, that there is an invitation and encouragement given to the whole nation to join together in their cries to God this day for the same end and purpose. I confess to you (give me leave to speak it), I am afraid the body of the nation, considering their conduct in this sort of duty, will make no great work of it, towards the averting of judgments in such a day as this is. And I am afraid, also, that the approaching carnival, or time of feasting, will quickly blot out all impressions that ought to be in the minds of men from such a day as this is. This is all I can say, -- God is publicly acknowledged; and what influence that may have in a farther suspension of judgment, till the nation be better prepared to seek unto him, I know not.
Methinks these are evidences (to me they are) that England is not yet utterly forsaken of the Lord its God: -- The miraculous discovery of the plot for our destruction; -- the pursuit of it by some of our rulers, and the body of the nation; -- the embroilment of foreign nations in their own concerns; -- the preservation of the political interest and body, when all the ligaments of law, and love, and trust were dissolved; -- the space and season that God gives us (that we are not immediately hurried into blood and confusion), attended with a spirit of prayer in some of God's own people, and with a public acknowledgment of God in this day in the nation.
III. I should now proceed to my last thing, -- to show you, that in this state, wherein a land is so filled with sin as absolutely to put the determination of all things into the hand of sovereignty, and where yet there remains some evidences that God hath not utterly forsaken us, what is required of us, what is expected from us, that may be a means to turn away the wrath and displeasure of God from this poor land and nation.
I should have spoken to the following things: --
24
1. That whatsoever be the language of God's calls, unless there be a general compliance with them, this land cannot be saved.
2. I should have shown you, that all the diligence, and the courage, and the watchfulness of the rulers, shall not be able to preserve us from that destruction which we have deserved; -- unless something else be done ere long, their hearts will faint, and their hands fail, and their thoughts be divided. For that alone will not do.
3. Prayer will not do in this case; though that be necessary and required, it will not do it. God doth not cry to us merely that we should cry to him. "Why criest thou?" said God to Joshua; "there is an accursed thing. Why dost thou lie upon thy face, and cry, and pray, when judgment is coming upon you? There is an accursed thing got among you." It is so with us.
4. To speak very plain in a plain case; -- the state of this nation is such, let our expectation and our hopes be what they will, and prognostics be multiplied, God can multiply upon another hand; -- the case of this nation is such, that without repentance evidenced, and universal reformation sincerely endeavored, England cannot be saved, -- will not be saved; -- God will forsake it, -- destruction from the Lord will overtake us.
5. I should have told you, also, what I judge indispensably necessary, that any such reformation may be obtained in this nation; as, --
(1.) That there be, through the providence of God, provided another manner of administration of the word throughout the nation than at present there is; which is the only means of conviction, and conversion unto God. Signs, and wonders, and judgments, terrify; -- it is the word that must reform, and turn to God. And if the state of things continue so, that some who are able and wise for the work are forbid, and others, that engross all to themselves, are either unable or negligent in it, -- I have no great hopes of seeing reformation in this land.
(2.) Unless the generality of magistrates be better principled for, and better instructed in, their office, than as yet they seem to be, a reformation will not be carried through this nation. And, --
25
(3.) Which is the principal, -- That those who have been examples in sinning, and in drawing others to sin, become examples in repenting, and reforming, and turning to God.
(4.) Lastly, That the whole nation be stirred up, and do not faint in the pursuit of it.
I have scarce been able to speak the heads of these things unto you. I wish I had strength to speak all that is in my thoughts and heart upon this matter unto this whole nation; for hereon, and not on any thing else, depends the deliverance and safety of it.
26
POSTHUMOUS SERMONS.
PART 2.
SERMONS PUBLISHED -- 1721
PREFATORY NOTE.
Under the second division of the Posthumous Sermons of Owen are included all the previously unpublished discourses which appeared in the folio edition of his Sermons and Tracts, 1721. The editors of that volume state, after alluding to his sermons formerly printed, -- "With these are printed a considerable number of sermons and other tracts never before published, which we do assure the public are genuine, -- a great part of them having been transcribed from his own copies, and the rest taken from his mouth by a gentleman of honor and known integrity."
The gentleman referred to was Sir John Hartopp. Dr Isaac Watts, on the death of that baronet, preached a well-known and beautiful sermon on "The Happiness of Separate Spirits." "When I name Sir John Hartopp," said the preacher, "all that knew him will agree that I name a gentleman, a scholar, and a Christian." In the course of the tribute he pays to the memory of the deceased, he alludes to the cordial friendship that long subsisted between Sir John and "that great and venerable man, Dr Owen;" and mentions that he had supplied Asty with important information for his brief memoir of our author. Sir John Hartopp deserved the warm eulogy of Dr Watts. He was a good man, and the friend of good men. He was thrice elected Member of Parliament for Leicestershire, at the time when the attempt was made to exclude the Duke of York from the crown. He attended the ministry of Owen in London, and was in the habit of taking notes in short-hand of his sermons, which he afterwards transcribed in full. From these manuscripts most of the posthumous sermons of our author have been derived. He died in 1722, after the publication of the
27
folio edition of Owen's Sermons; and his name, therefore, is a voucher for the genuineness of all the discourses contained in this division.
Two discourses on "The Strength of Faith" are here given first, because connected with one on the same text in the preceding volume, -- vol, 8 p. 207. The discourses which bear no date fellow. The subsequent discourses in this division are arranged according to the years in which it has been ascertained that they were preached. -- Ed.
28
SERMON 1.
THE STRENGTH OF FAITH.
"He staggered not at the promise of God through unbelief; but was strong in faith, giving glory to God. -- <450420>ROMANS 4:20.
IN this chapter the apostle singleth out a signal example, to make good the conclusion which, by sundry convincing demonstrations, he had proved in the foregoing chapter; namely, that the justification of a sinner could by no means be brought about nor accomplished but by the righteousness of faith in Christ. This, I say, in the example of Abraham, and from the testimonies given concerning him, and the way whereby he was justified before God, the apostle proves from the beginning of the chapter to the end of verse 17. From thence to the end of verse 22 he describes that faith of Abraham whereby he obtained acceptation with God; that in all things he might propose him as an example and an encouragement unto us.
Among the many excellencies which are given in, in the description of this faith of his, arising from its cause, object, matter, and manner, not now to be insisted on, this is none of the least which is mentioned in my text, "He staggered not."
There is mei>wsiv in the words, wherein, by a negation, the contrary to what is denied is strongly asserted: "He staggered, not by unbelief;" that is, he was steadfast in believing, or, as it is expounded in the close of the verse, "he was strong in faith."
The words may yield us these two observations: --
Observation 1. All staggering at the promises of God is through unbelief.
Saith the apostle, "He staggered not through unbelief." Men are apt to pretend many other reasons, and do use other pleas; but the truth is, all our staggering is through unbelief. But this proposition from these words I have long since, in another way, proved, evinced, and applied.f7
29
There is another proposition lies in the text, and that I shall now apply myself unto, which is this: --
Obs. 2. Steadfastness in believing the promises is exceeding acceptable unto God.
In treating upon this subject, I shall do these two things : --
I. Explain the terms of the proposition.
II. Give the proof of it.
I. As to the former of these, --
1. There is the object concerning which the affirmation is laid down: "The promises," the promises of God. The promises of God are the declaration of the purposes of his grace towards his elect, according to the tenor of the covenant. That pointed unto in my text was the old great promise of Christ, which contains in it all others; because "in him all the promises of God are yea and amen," 2<470120> Corinthians 1:20. So that although I shall speak nothing but what will be true with reference to every promise of God whatever, yet I shall bear a chief respect to the promises that exhibit Christ and the free grace of God in him unto sinners; -- steadfastness in believing these promises.
2. There is the act that is exercised about this object; and that is, believing. It is steadfastness in believing we speak of.
I shall not make it my design to insist much on the nature of faith, and to debate the differences that are among men about it. Only so much must be spoken concerning it as may give us an acquaintance with that whereof we are treating.
How many have been the disputes of men about the nature of faith -- the subject, proper object, formal reason of it -- all know. And how little the church of God is beholding to men, who have made it their business to involve things of general duty, and absolute necessity unto all believers, in intricate disputes, -- men that will duly weigh it may easily know. By some men's too much understanding, others are brought to understand nothing at all. He that would have the things of his own spiritual experience and daily duty made unintelligible to him, let him consider them
30
as stated in men's philosophical disputes about them. Thus, some place faith in one distinct faculty of the soul, some in another, and some say there are no such things as distinct faculties in the soul. Some place it in both the chief, -- the understanding and the will; and some say, it is impossible that one habit should have its residence in two faculties.
For my part, my intention principally is, to speak to such as God chooseth, -- the poor and foolish of the world. And the means whereby he will bring them to himself are not, I am sure, above that understanding which the Son of God hath given them, 1<620520> John 5:20. And whereas the general way, in treating of faith, is, for the most part, to use strictness of expression, that so it may be delivered in a philosophical exactness; the constant way of the Holy Ghost is, by metaphorical expressions, accommodations of it to things of sense and daily usage in the meanest, to give a relish and perception of it to all that are interested in it. And so shall I labor to speak, that every one that doth believe may know what it is to believe.
Only observe this, by the way, -- that I speak of believing and of faith in respect of that end, and to that purpose only, in reference whereunto Paul here treats of it; that is, in respect of justification and our acceptation with God. I say, then, --
(1.) That faith, or believing, in this restrained sense, doth not consist solely in the assent of the mind to the truth of the promises, or of any promise. When one affirms any thing to us, and we say we believe him, -- that is, that the thing he speaks is true, -- then there is this assent of the mind. Without this there is no faith. But this alone is not the faith we speak of. This alone and solitary the devils have, and cannot choose but have it, <590219>James 2:19. They believe that which makes them tremble, on the authority of God who revealeth it.
But you will say, "The devil believes, only the threats of God, -- that which makes him tremble; and so his belief is not a general assent, but partial; -- and is thereby distinguished from our assent; which is to all that God hath revealed, and especially the promises."
I answer, The devil believes the promises no less than he doth the threats of God; that is, that they are true, and shall be accomplished. It is part of
31
his misery, that he cannot but believe them. And the promises of God are as much suited to make him tremble as his threatenings. The first promise to us was couched in a threatening to him, <010315>Genesis 3:15. And there is no promise wherein a threatening to him is not couched. Every word concerning Christ, or grace by him, speaks his downfall and ruin. Indeed, his destruction lies more in promises than threats. Promises are what weakens him daily, and gives him a continual foretaste of his approaching destruction.
On this consideration it is evident, that believing, or faith, cannot be solely an assent to the truth of these promises upon the fidelity of the promiser; but this it is also, or originally. Hence it is called, "the receiving the testimony of God," and, therein, "setting to our seal that God is true," <430333>John 3:33. But yet, I think there is somewhat more in receiving of the testimony of God, and setting our seal to it (agreeing, as in contracts, that so it is, and so it shall be), than the bare assent of the mind to the truth of the promises; although, in ordinary speech, to receive a man's testimony, is no more than to believe [that] what he saith, of that concerning which he speaks, is true. But there seems, moreover, in the annexed expression of "setting to our seal," that that is included which he speaks of to Job, Job<180527> 5:27, "Hear it, and know it for thy good." There is a receiving of it for ourselves, in those expressions; which adds much to a bare assent. I say, then, this assent is of faith, though it be not faith. And in saying it is not justifying faith, we do not deny it, but affirm it to be faith in general. The addition of a peculiar assent destroys not the nature of a thing. Now, faith in general is such an assent as hath been described.
(2.) It is not in the sole consent of the will to close with the promise, as containing that which is good and suitable. There is the matter of the promise to be considered in believing, as well as the promise itself. Christ, with his righteousness and benefits, is, as it were, tendered unto us therein. Whence, by believing we are said to accept of, to "receive the atonement," <450511>Romans 5:11. Now, to consent that the matter of the promise -- that which is exhibited in the word of it -- is good and desirable, and [that it is] so to us, and to choose it on that account, is required to believing also; and it is properly the receiving of Christ, <430112>John 1:12. But yet it is not only precisely and exclusively this. Sarah's faith, <581111>Hebrews 11:11, is described by this, that she "judged him faithful who had promised." And
32
this is of the nature of faith, as was said before, the judging him faithful that promiseth, and assenting to the truth of his promises on that account. Now, the first of these may be without the second, -- our assent may be without the consent of the will; but the latter cannot be without the former. But yet, there is such an assent as will certainly produce this choice also,
(3.) I suppose I need not say, it doth not entirely consist in the good-liking of the affections, and embracing the things promised. The stony ground received the word presently, and with joy, <401320>Matthew 13:20. It is said, verse 5, that the seed sprung up immediately, because it had not depth of earth. Where men have warm affections, but not thoroughly-prepared minds and hearts, they presently run away with the word, and profess great matters from it; but where it is laid in deep, it is longer commonly before it appears. When a man receives the word only in the affections, the first touch of them cannot be hid; instantly he will be speaking of it, melt under it, and declare how he is affected with it: "Oh, this sermon hath done me good indeed!" But yet this is not faith, when it is alone. They receive the word with joy, but have not root in themselves, verses 20, 21. When Christ promised "the bread of life," -- that is, himself, -- John 6, how many were instantly affected with it, and carried out to strong desires of it! "Lord," say they, "evermore give us this bread," verse 34. They like it, they desire it, at that season; their affections are taken with it: but yet they were but pros> kairoi, "temporary," not true believers; for after a season "they went back, and walked no more with Christ," verse 66. Those "who have a taste of the heavenly gift," <580604>Hebrews 6:4, do you not think they like the taste, and are affected with it? There are, indeed, innumerable deceits in this business. I might show on how many false and corrupt accounts, on what sandy foundations, many men's affections may be exceedingly taken with the word of promise, preached or considered; so that there is no concluding of believing to lie in any such thing. When affections go before believing, they are little worth; but when they follow it, they are exceeding acceptable and precious in the sight of God.
(4.) It is not solely "fiducia," -- a trust, affiance, or confidence. There is a twofold fiducial trust; -- one whereby we trust in Christ for the forgiveness of sin; which you may call adherence. It is such a cleaving to Christ, as that we trust in him for the forgiveness of sins, and acceptation
33
with God. And so much as we trust, so much we adhere, and no more. There is also a trust that our sins are forgiven us; we trust or rest upon it. Now, it cannot be that either of these should be faith entirely, and that the whole of it should be included in them. There is something more in believing than in trusting; and something more in trusting than is absolutely necessary to preserve the entire notion of believing: for we may believe that wherein we do not trust. But yet this I grant, that where there is believing in Christ, there will be trusting in him, more or less. And when faith is increased to some good height, strength, and steadfastness, it is mainly taken up in trust and confidence, <431401>John 14:1. So to believe as to free our hearts from trouble and disquietment, upon any account whatever, is to trust properly; and that doubting, and staggering, and fear, which in Scripture we find condemned as opposite to faith, are indeed directly opposite to this fiduciary reposing our souls on Christ. So the apostle describes his faith or believing, 2<550112> Timothy 1:12. So to believe as to be persuaded that God is able to keep what we commit to him, is to put our trust in him.
(5.) Having spoken thus much of these particulars, waiving all the arbitrary determinations of the schools, and exactness of words, as to philosophical rules and terms, I shall give you such a general description of faith, or believing, as may answer in some measure the proper and metaphorical expressions of it in the Scriptures; where it is termed, looking or seeing, hearing, tasting, resting, rolling ourselves, flying for refuge, trusting, and the like.
[1.] There must be, what I spake of in the first place, an assent to the whole truth of the promises of God, upon this ground and bottom, -- that he is able and faithful to accomplish them. This certainly is in, if it be not all, our receiving the testimony or witness of God, <430333>John 3:33. Sarah, of whom we spake before, received the testimony of God. How did she do it? She "judged him faithful who had promised," <581111>Hebrews 11:11. This God proposes to us in the first place. Eternal life is promised by God, who cannot lie, <560102>Titus 1:2; that is, who is so faithful, as that it is utterly impossible he should deceive any. So <580617>Hebrews 6:17, 18,
"Wherein God, willing more abundantly to show unto the heirs of promise the immutability of his counsel, confirmed it by an oath;
34
that by two immutable things, in which it was impossible for God to lie, we might have a strong consolation, who have fled for refuge to lay hold upon the hope set before us."
The design of God is, that we may receive encouragement in our flying for refuge to the hope set before us, -- that is, in believing. What doth he propose to this end? Why, his own faithfulness and immutability, on the account of the engagement of his word and oath. Abraham's faith spoken of, Romans 4, compriseth this, -- yea, is commended from it, verse 21.
The Scripture, indeed, mentions sundry properties of God, on the credit whereof, if I may so speak, our souls are to assent to the truth of his promises, and to acquiesce therein. Two especially are usually named: --
1st. His power: "He is able." So <450421>Romans 4:21, <451123>11:23.
2dly. His faithfulness: as in the places before mentioned, and sundry others.
The sum is, that on the account of God's faithfulness and power, this we are to do, if we will believe; -- we are to assent to the truth of his promises, and the certainty of their accomplishment. If this be not done, it is in vain to go forward. Let, then, those who intend any advantage by what shall afterward be spoken, stay here a little, and consider how they have laid this foundation. Many there are who never come to any stability all their days, and yet are never able to fix on any certain cause of their shaking and staggering. The foundation was laid disorderly. This first closing with the faithfulness and power of God in the promises, was never distinctly acted over in and by their souls. And if the foundation be weak, let the building be never so glorious, it will totter, if not fall. Look, then, to this beginning of your confidence, that this fail you not. And when all other holds fail, this will support you from utter sinking, if at any time you are reduced to that condition that you have nothing else.
[2.] Over and above this, faith, in the Scripture, is expressed (and we find it by experience) to be the will's consent unto, and acceptance of, the Lord Jesus Christ as mediator, -- he that accomplished his work as the only way of going to the Father, as the sole and sufficient cause of our acceptation with him, as our only righteousness before him.
35
It hath been said, that faith is the receiving of Christ as a priest, and a lord, to be saved by him, and ruled by him. This sounds excellent well. Who is so vile that, endeavoring to believe, is not willing to be ruled by Christ, as well as saved by him? A faith that would not have Christ to be Lord to rule us, is that faith alone which James rejects. He that would be saved by Christ, and not ruled by him, shall not be saved by him at all. We are to receive a whole Christ, not by halves; -- in regard of all his offices, not one or another.
This sounds well, makes a fair show, and there is, in some regard, truth in what is spoken; but "Latet anguis in herba," -- Let men explain themselves, and it is this: The receiving of Christ as a king, is the yielding obedience to him. But that subjection is not a fruit of the faith whereby we are justified, but an essential part of it; so that there is no difference between faith and works or obedience, in the business of justification, both being alike a condition of it.
When I lately read one saying, "That this was one principle that the Church of England went on, in the Reformation, that faith and works have the same consideration in the business of justification," I could not but stand amazed, and conclude that either he or I had been asleep ever since we were born; or that there were two Churches of England, -- one that I never knew, and another that he never knew; or else that prejudice is powerful, and makes men confident. Is that the doctrine of the Church of England, as they call it? When, where, by whom was it taught, but by Papists and Socinians, until within a very few years, in England? What place hath it in confessions, homilies, liturgies, controversy writers, or any else of repute for learning and religion in England? But this is no place for contest.
Others at length mince the matter, and say, that faith and works have the same respects to our justification that shall be public and solemn at the last day, at the day of judgment. And is this all that they have intended? How they will justify themselves at the day of judgment for troubling the peace of the saints of God, and shaking the great fundamental articles of the Reformation, I know not; but it is no news, for men loving novelties to dispute themselves they know not whither, and to recoil or retire unhandsomely.
36
It is true, then, we acknowledge, that faith receives Christ as a lord, as a king; and it is no true faith that will not, doth not do so, and put the soul upon all that obedience which he, as the captain of our salvation, requires at our hands. But faith, as it justifies (in its concurrence, whatever it be, thereunto), closeth with Christ for righteousness and acceptation with God only. And, give me leave to say, it is in that act no less exclusive of good works than of sin. It closeth with Christ in and for that, on the account whereof he is our righteousness, and for and by which we are justified.
But you will say, "This makes you Solifidians;f8 and are you not justly so accounted?"
I say, So was Paul a Solifidian, whose epistles will confute all the formalists and self-justiciaries in the world. We are Solifidians as to justification: -- Christ, grace, and faith are all. We are not Solifidians as to salvation nor gospel conversation, nor the declaration of the efficacy of our believing. Such Solifidians as exclude every thing from an influence in our justification but our acceptation by the grace of God, on faith's receiving of Christ for righteousness and salvation, were all the apostles of Jesus Christ. Such Solifidians as exclude or deny the necessity of works and gospel obedience to him that is justified, -- or that say, a true and justifying faith may consist without holiness, works, and obedience, -- are condemned by all the apostles, and James in particular.
This, then, I say, is required to faith, or believing, -- that we thus receive Christ. <430111>John 1:11, "His own received him not." The not receiving of Christ for such purposes as he is sent unto us by the Father, is properly unbelief; and therefore, as it follows, the so receiving him is properly faith, or believing, verse 12. Thus, in preaching the gospel, we are said to make a tender or proffer of Christ, as the Scripture doth, <662217>Revelation 22:17. Now, that which answers a tender or proffer, is the acceptance of it. So that the soul's willing acceptance of the Lord Jesus Christ for our righteousness before God, being tendered to us in the promises of the gospel for that end and purpose, from the love of the Father, is the main of that believing which is so acceptable unto God.
[3.] Add hereunto that which I cannot say is absolutely of the nature of faith, but in some degree or other (secret or more known to the soul) a
37
necessary concomitant of it; and that is, the soul's resting and quieting itself, and satisfying its affections, in its interest in and enjoyment of a sweet, desirable Savior. This is called, "cleaving unto the Lord," Joshua, <062308>Joshua 23:8, -- the fixing and fastening our affections on God, as ours in covenant. This is the soul's resting in God, its affiance and trusting in him.
And in these three things, which are intelligible to the meanest soul, and written evidently in the words of the Scripture, and in the experience of those who have to do with God in Christ, do I place the believing which is so acceptable to God.
3. There is, next, the qualification of this believing, as laid down in the proposition; and that is, steadfastness, -- steadfastness in believing. This is included in the negative. It is said of Abraham that "he staggered not;" that is, he was steadfast. To clear this up a little, take these few observations: --
(1.) Faith, or believing, consists in such an habitual frame of heart, and such actings of the soul, as are capable of degrees of straitening or enlargement, of strength and weakness. Hence there is mention in the Scripture of great faith, "O woman, great is thy faith;" and of little faith, "O ye of little faith;" -- of strong faith, Abraham "was strong in faith;" and of weak faith, or being weak in faith, "him that is weak in the faith receive;" -- of faith with doubting, "O ye of little faith, why did ye doubt?" and of faith excluding doubting, "Being strong in faith, he staggered" or "doubted not."
(2.) That faith in every respect is equal as unto sincerity, and differs only in degrees; yea, it is equal in respect of the main effects and advance of it, -- in justification, perseverance, and salvation. A little faith is no less faith than a great faith; yea, a little faith will carry a man. as safely to heaven, though not so comfortably, nor so fruitfully, as a great faith. Now, --
(3.) Steadfastness respects those different degrees of faith. It is not of the nature of faith, but bespeaks such a degree of it as is acceptable to God that we should have, and every way advantageous to ourselves. It is mentioned by Peter, 2<610317> Peter 3:17, "Beware lest ye fall from your own
38
steadfastness," or decline from that stability in believing which you have attained; and by Paul, <510205>Colossians 2:5. So that, --
(4.) There may be a true faith, that yet may have many troublesome, perplexing doubtings accompanying it, many sinful staggerings and waverings attending it; and yet not be overthrown, but continue true faith still. Men may be true believers, and yet not strong believers. A child that eats milk hath as truly the nature of a man, as he that, being grown up, lives on strong meat. Now, steadfastness denotes stability in believing, in respect of the three things before mentioned, and by it faith is denominated strong and effectual. And it argues, --
[1.] A well-grounded, firm, unshaken assent to the truth of the promises; and so it is opposed to wavering, <590105>James 1:5, 6.
[2.] A resolved, clear consent to receive and close with Christ, as tendered in the promise, for life; and so it is opposed to doubting, -- that is, troublesome, disquieting, perplexing doubts.
[3.] The settled acquiescence of the soul in the choice made and the close consented unto; and so it is opposed to abiding trouble, <431401>John 14:1.
This steadfastness in believing doth not exclude all temptations from without. When we say a tree is firmly rooted, we do not say that the wind never blows upon it. The house that is built on the rock is not free from assaults and storms. The Captain of our salvation, the beginner and ender of our faith, was tempted; and we shall be so, if we follow him. Nor doth it exclude all doubting from within. So long as we have flesh, though faith be steadfast, we shall have unbelief; and that bitter root will bring forth some fruit, more or less, according as Satan gets advantage to water it. But it excludes a falling under temptation, and consequently that trouble and disquietness which ensues thereon: as likewise abiding perplexing doubts, which make us stagger to and fro between hope and fear, questioning whether we close with Christ or not, -- have any interest in the promise or not; and is attended with disconsolation and dejectedness of spirit, with real uncertainty of the event.
This, then, is that which I intend by steadfastness in believing, -- the establishment of our hearts in the receiving of Christ, as tendered by the love of the Father, to the peace and settlement of our souls and
39
consciences. And that our hearts should be thus fixed, settled, and established, -- that we should live in the sense and power of it, -- is, I say, exceeding acceptable unto God.
There is a twofold evil and miscarriage among us, in the great foundation business of closing with Christ in the promise. Some spend all their days in much darkness and disconsolateness, -- disputing it to and fro in their own thoughts, whether their portion and interest lie therein or not. They are off and on, living and dying, hoping and fearing, and commonly fear most when they have best hold, -- for that is the nature of doubting. When they are quite cast down, then they set themselves a-work to get up; and when they are up to any comfortable persuasion, instantly they fear that all is not well and right, -- it is not so with them as it should be: and thus they stagger to and fro all their lives, to the grief of the Spirit of God, and the discomfort of their own souls.
Others, beginning a serious closing with Christ, upon abiding grounds, and finding it a work of difficulty and tediousness to flesh and blood, relapse into generals, inquire no more, but take it for granted that as much is done as they can accomplish; and so grow formal and secure.
To obviate both these evils, I shall confirm the proposition laid down; but before I proceed to that, I shall draw some corollaries that arise from what hath been spoken in the explication of the proposition already insisted on: --
Corollary 1. Though a little weak faith, where steadfastness is wanting, will carry a man to Christ in heaven, yet it will never carry him comfortably nor pleasantly thither.
He who hath but a weak faith shall be put to many desperate plunges; every blast of temptation shall cast him down from his consolation, if not turn him aside from his obedience. At best, he is like a man bound in a chain on the top of a high tower; though he cannot fall, yet he cannot but fear. However, it will have a good issue.
Corollary 2. The least true faith will do its work safely, though not so sweetly.
40
True faith in the least degree, gives the soul a share in the first resurrection. It is of the vital principle which we receive when we are quickened. Now, be it never so weak a life we have, yet it is a life that shall never fail. It is of the seed of God, which abideth, -- incorruptible seed, that dieth not. A believer is spirit, -- is quickened from the dead; be he never so young, never so sick, never so weak, he is still alive, and the second death shall have no power over him. A little faith gives a whole Christ. He that hath the least faith hath as true an interest, though not so clear an interest, in the righteousness of Christ as the most steadfast believer. Others may be more holy than he, but not one in the world is more righteous than he; for he is righteous with the righteousness of Christ. He cannot but be low in sanctification, for a little faith will bring forth but little or low obedience; if the root be weak, the fruit will not be great. But he is beneath none in justification. The most imperfect faith will give present justification, because it interests the soul in a present Christ. The lowest degree of true faith gives the highest completeness of righteousness, <510210>Colossians 2:10. You, who have but a weak faith, have yet a strong Christ. So that, though all the world should set itself against your little faith, it should not prevail. Sin cannot do it; Satan cannot do it; -- hell cannot do it, Though you take but weak and faint hold on Christ, he takes sure, strong, and unconquerable hold on you. Have you not often wondered, that this spark of heavenly fire should be kept alive in the midst of the sea? It is everlasting; a spark that cannot be quenched, -- a drop of that fountain that can never be wholly dried up. Jesus Christ takes special care of them that are weak in faith, <234011>Isaiah 40:11. On what account soever they are sick, and weak, and unable, this good Shepherd takes care of them. He shall rule, and they shall abide, <330504>Micah 5:4.
Corollary 3. There may be faith, a little faith, where there wants steadfastness, and [where there] is much doubting.
Steadfastness is an eminent qualification, that all attain not to; so that there may be faith where there is doubting, though I do not say there must be. Doubtings in themselves are opposite to believing. They are, if I may so say, unbelieving. A man can hardly believe all his days, and never doubt; but a man may doubt all his days, and never believe. If I see a field overgrown with thistles and weeds, I can say, There may be corn there; but yet the thistles and weeds are not corn. I speak this, because some
41
have no better bottom for their quiet, than that they have been disquieted, -- that they have doubted. Doubting may be where faith is; but we cannot conclude that where there is doubting, there is faith; for it may rise against presumption and security as well as against believing. Yet observe, there is a twofold doubting: --
(1.) Of the end. Men question what will become of them in the close; they fluctuate about what will be their latter end. Did not Balaam do so when he cried, "Let me die the death of the righteous, and let my latter end be like his"? That wretched man was tossed up and down between hopes and fears. This is common to the vilest person in the world. It is but the shaking of their security, if they be alone.
(2.) About the means. The soul doubts whether it loves Christ, and whether Christ loves it or not. This is far more genuine than the former. It discovers, at least, that such a soul is convinced of the excellency and usefulness of Christ, and that it hath a valuation for him; yea, perhaps this may be jealousy from fervency of love sometimes, and not always from weakness of faith. But, however, with these doubtings, faith, at least a little faith, may consist. So was it with the poor man who cried out, "Lord, I believe; help thou mine unbelief." There is believing and unbelieving, faith and doubting, both at work at the same time in the same person, -- Jacob and Esau struggling in the same womb.
Use. Let not men from their doubting conclude to their believing. He that satisfies himself that his field hath corn because it hath thistles, may come short of a harvest. If thy fears be more about the end than the means, -- more about future happiness than present communion with God, -- thou canst scarce have a clearer argument of a false, corrupt frame of heart. Some flatter themselves with this, that they have doubted and trembled; but now they thank God they are quiet and at rest. How they came to be so, they cannot tell; only, whereas they were disquieted and troubled, now all is well with them. How many of this sort have I known, who, whilst convictions have been warm upon them, have had many perplexing thoughts about their state and condition; after a while, their convictions have worn off, and their doubtings thence arising departed, and they have sunk down into a cold, lifeless frame! This is a miserable bottom of quiet. If there were no way of casting out doubts and fears but by believing, this
42
were somewhat; but presumption and security will do it also, at least for a season.
But these things fall in only by the way, in reference to what was spoken before.
II. I proceed now to confirm the proposition laid down, according to the
explanation given of it before: --
1. And this I shall do first from Scripture testimonies: --
(1.) Take the text itself: "He was strong in faith, giving glory to God." All that God requires of any of the sons of men is, his glory; -- that he will not give unto another, <234208>Isaiah 42:8. Let God have his glory, and we may take freely whatever we will; -- take Christ, take grace, take heaven, -- take all. The great glory which he will give to us, consists in giving him his glory, and beholding of it. Now, if this be the great thing, the only thing, that God requires at our hands, -- if this be the all which he hath reserved to himself, that he be glorified as God, as our God, -- he that gives him that, gives him what is acceptable to him. Thus Abraham pleased God by being strong or steadfast in believing. He was strong in faith, and gave glory to God. The glory of God is spoken of in various senses in the Scripture: --
[1.] The Hebrew word dwbO K;, signifies "pondus," or "weight;" whereunto the apostle alludes when he speaks of "an eternal weight of glory," 2<470417> Corinthians 4:17. This is the glory of the thing itself. It likewise signifies splendor, or brightness, where the apostle, in like manner, speaks of "the brightness of glory," <580103>Hebrews 1:3; which is the greatness and excellency of beauty in all perfections. In this sense, the infinite excellency of God, in his inconceivable perfections, raised up in such brightness as utterly exceeds all our apprehensions, is called his "glory." And so he is "The God of glory," <440702>Acts 7:2, or, the most glorious God; and our Savior is called "The Lord of glory," 1<460208> Corinthians 2:8, in the same sense. In this respect we can give no glory to God; we can add nothing to his excellencies, nor the infinite, inconceivable brightness of them, by any thing we do.
43
[2.] Glory relates not only to the thing itself that is glorious, but to the estimation and opinion we have of it, -- that is, do>xa; when that which is in itself glorious is esteemed so. The philosopher saith, "Gloria est frequens de aliquo fama cum laude;" or, "Consentiens laus bonorum, incorrupta vox bene judicantium de excellenti virtute." And, in this respect, that which is infinitely glorious in itself, may be more or less glorious in its manifestation and the estimation of it. So glory is not any of God's excellencies or perfections; but it is the esteem and manifestation of them amongst and unto others.
This God declares to be his glory, <023319>Exodus 33:19. Moses desires to see the "glory" of God. This God calls his "face;" that is, the glory of God in itself. "This," saith God, "thou canst not see: `Thou canst not see my face,' -- or, the brightness of my essential glory, the splendour of my excellencies and perfections." Well, what then? shall he have no acquaintance with it? After this God places him in a rock, and tells him, there he will show him his glory. And this he doth under the name of his "back parts;" that is, he will declare to him wherein and how his glory is manifested. Now, this Rock that followed them was Christ, 1<461004> Corinthians 10:4. The Lord places Moses in that rock to show him his glory; intimating that there is no glimpse of it to be obtained but only by them who are placed in Christ Jesus. Now, what is this glory of God which he thus showed to Moses? That he declares, <023406>Exodus 34:6; -- causing his majesty, or some visible signs of his presence, "to pass before him," he proclaims the name of God, with many gracious properties of his nature and blessedness. As if he should say, "Moses, wouldst thou see my glory? This is it, that I may be known to be `the LORD, the Load God, merciful and gracious;' -- let me be known to be this, and thus, and this is the glory I aim at from the sons of men."
See, now, how steadfastness in believing gives glory to God. It advanceth and magnifieth all these properties of God, and gives all his attributes their due exaltation. An excellent estimation of them is included in it. Might I here descend to particulars, I could manifest that there is not any property of God, whereby he hath made himself known to us, but steadfastness in believing gives it the glory which in some measure is due unto it; and that all doubting arises from our calling some divine attribute into question. It were easy to show how this gives God the glory of his faithfulness, truth,
44
power, righteousness, grace, mercy, goodness, love, patience, and whatever else God hath revealed himself to be.
This, then, is the force of this first testimony: If the glory of God be all that he requires at our hands, and this steadfastness in believing gives him this glory, and this alone doth so, it must needs be acceptable unto him.
(2.) A testimony of the same importancef9 is <580617>Hebrews 6:17, 18. "The heirs of the promise," those to whom it is made (the great promise of Christ), are believers; these are said here, "to fly for refuge," katafugon> tev, "the fliers with speed." The expression is evidently metaphorical. The allusion, say some, is taken from those who ran in a race for a prize. This, they say, the word kraths~ ai that follows, (which signifies "to take fast hold on") doth import. Men that run in a race, when they attain the end, seize on, and lay fast hold of the prize.
Our translators, by rendering the word "flying for refuge," manifest that they had respect to the manslayers flying to the city of refuge under the Old Testament: and this way go sundry interpreters. And I am inclined to this acceptation of the metaphor upon a double account: --
[1.] Because I think the apostle would more willingly allude to a Hebrew custom, writing to the Hebrews touching an institution of God, and that directly typical of the matter he had in hand, than to a custom of the Greeks and Romans in their races, which hath not so much light in it, as to the business in hand, as the other.
[2.] Because the design of the place doth evidently hold out a flying from something, as well as a flying to something; in which regard it is said, that there is "consolation" provided for them; namely, in their deliverance from the evil which they feared and fled from. Now, in a race there is indeed a prize proposed, but there is no evil avoided. It was otherwise with him that fled for refuge; for as he had a city of safety before him, so he had the avenger of blood behind him; and he fled with speed and diligence to the one, that he might avoid the other, Now, these cities of refuge were provided for the manslayer, who, having slain a man at unawares, and being thereby surprised with an apprehension of danger -- it being lawful for the avenger of blood to slay him -- fled with all his strength to one of those cities, where he was to enjoy immunity and safety.
45
Thus a poor sinner, finding himself in a condition of guilt, surprised with a sense of it, seeing death and destruction ready to seize upon him, flies with all his strength to the bosom of the Lord Jesus, -- the only city of refuge from the avenging justice of God and curse of the law. Now, this flying to the bosom of Christ, -- the hope set before us for relief and safety, -- is believing. It is here called flying by the Holy Ghost, to express the nature of it to the spiritual sense of believers. What, now; doth he declare himself to be affected with their "flying for refuge," -- that is, their believing? Why, he hath taken all means possible to show himself abundantly willing to receive them. He hath engaged his word and promise, that they may not in the least doubt or stagger, but know that he is ready to receive them, and give them "strong consolation." And what is this consolation? Whence may it appear to arise? Whence did consolation arise to him who, having slain a man at unawares, should fly to a city of refuge? Must it not be from hence, -- the gates of the city would certainly be open to him, that he should find protection there, and be safe-guarded from the revenger? Whence, then, must be our strong consolation, if we thus fly for refuge by believing? Must it not be from hence, that God is freely ready to receive us, -- that he will in no wise shut us out, but that we shall be welcome to him; and with the more speed we come, the more welcome we shall be? This he convinces us of, by the engagement of his word and oath to that purpose. And what farther testimony would we have that our believing is acceptable to him ?
It is said, <581038>Hebrews 10:38, "If any man draw back, my soul [the Lord's] shall have no pleasure in him." What is it to draw back? It is to decline from his steadfastness of believing. So the apostle interprets it, verse 39, "We are not of them who draw back unto perdition; but of them that believe." Drawing back is opposed to believing. In these drawers-back that come not up to steadfastness in believing, nor labor so to do, the Lord's "soul hath no pleasure; " -- that is, he exceedingly abhors and abominates them; which is the force of that expression. His delight is in those who are steadfast in adhering to the promises; in them his soul takes pleasure.
When the Jews treated with our Savior about salvation, they ask him, "What shall we do, that we might work the work of God?" <430628>John 6:28, -- that work of God by which, they might come to be accepted with him; which is the cry of all convinced persons. Our Savior's answer is, verse
46
29, "This is the work of God, that ye believe.'' "Will ye know the great work, wherein God is so delighted?" "It is this," saith he, "that ye `believe,' and be steadfast therein."
Hence, also, are many exhortations that are given us by the Holy Ghost to come up hereunto; as <581212>Hebrews 12:12; Isaiah 35. But I shall not farther insist on testimonies, which exceedingly abound to this purpose. The farther demonstrations of the point ensue: --
2. The next shall consist in the farther improvement of the first testimony concerning the glory of God, arising from our being steadfast in believing.
This is granted by all, that God's ultimate end in all things he doth himself, and in all that he requires us to do, is his own glory. It cannot be otherwise, if he be the first, only independent being, and prime cause of all things, and their chiefest good. God having, then, placed his glory in that which cannot be attained and brought about without believing, in answer to his present constitution of things, it must needs be acceptable to him; as is a suitable means to a designed end to any one's acting in wisdom and righteousness.
Bear in mind, I pray, what it is that I mean by believing. Though the word be general and large, yet in my intendment it is restrained to the particulars insisted on, -- namely, the constant establishment of our souls in receiving the Lord Jesus, tendered unto us in the truth and from the love of the Father, for the pardon of sins, and acceptation of our persons before God. This, I say, according to God's constitution of things in the covenant of grace, is necessary to bring about that end of glory to himself which he aims at. Hence he sums up his whole design to be "the praise of his glorious grace," <490106>Ephesians 1:6.
In <202502>Proverbs 25:2, if I mistake not, this is clearly asserted, "It is the glory of God to conceal a thing," or "to cover a matter." I told you before what is the glory of God. It is not the splendor and majesty of his infinite and excellent perfections, which arise not from any thing he doth, but from what he is; but it is the exaltation, manifestation, and essence of those excellencies. When God is received, believed, known to be such as he declares himself, -- therein is he glorified; that is his glory. This glory, saith the Holy Ghost, arises from the covering a matter.
47
What matter is this? It is not the glory of God to cover every matter, all things whatever; yea, it is his glory to "bring to light the hidden things of darkness." The manifestation of his own works "declares his glory," <191901>Psalm 19:1. So doth the manifestation of the good works of his people, <400516>Matthew 5:16. It is, then, things of some peculiar kind that are here intended. The following opposition discovers this, "The honor of kings is to search out a matter." What matter is it that it is the glory of the king to find out? Is it not faults and offenses against the law? Is it not the glory of magistrates to find out transgressions, that the transgressors may be punished? This is the glory of the magistrate, to inquire, find out, and punish offenses, transgressions of the law. It is, then, in answer hereunto, a sinful thing, sin itself, that is the matter or thing which it is the glory of God to cover. But what is it to cover a sinful matter? It is that which is opposed to the magistrate's finding it out; -- what that is, we have a full description in Job<182916> 29:16, 17, "The cause I knew not, I searched out, and I brake the jaws of the wicked." It is to make judicial inquisition after, to find out hidden transgressions, that the offenders may be brought to condign punishment; so that God's concealing a matter is his not searching, with an intention of punishment, into sins and sinners, to make them naked to the stroke of the law. It is his hiding of sin from the condemning power of the law.
The word here used is the same with that of David, <193201>Psalm 32:1, "Blessed is the man whose sin is covered." And in sundry other places is it used to the same purpose; which is expressed, <330719>Micah 7:19, by "casting all our sins into the bottom of the sea." That which is so disposed of is utterly covered from the sight of men. So doth God express the covering of the sins of his people, as to their not appearance to their condemnation, -- they shall be "cast into the bottom of the sea." Hence are our sins, in the New Testament, said afj i>enai which we translate "forgiven," and "to forgive;" and a]fesiv, "forgiveness,'' in twenty places. The word signifies properly to "remove" or "dismiss" one; aJmarthm> ata ajfi>enai, is "peccata missa facere," -- "to send or remove away our sins out of sight;" the same in substance with that which is here called "to cover." And so is the word used in another business, <402323>Matthew 23:23, Afhk> ate ta< barut> era tou~ no>mou, -- "You have omitted the weightier things of the law;" that is, you have laid them aside, as it were, out of
48
sight, taking no care of them. Now, the bottom of all these expressions of removing, hiding, covering, and concealing sin, which gives life and significancy to them, making them import forgiveness of sin, is the allusion that is in them to the mercy-seat under the law. The making and use of it we have, <022517>Exodus 25:17, 18. It was a plate of pure gold, lying on the ark, called trP, Ko æ, or "a covering." In the ark was the law, written on tables of stone. Over the mercy-seat, between the cherubims, was the oracle representing the presence of God. By which the Holy Ghost does signify, that the mercy-seat was to cover the law, and the condemning power of it, as it were, from the eye of God's justice, that we be not consumed. Hence is God said to cover sin, because by the mercy-seat he hides that which is the strength and power of sin, as to its guilt and tendency unto punishment. The apostle calls this "mercy-seat," to< iJlasthr> ion, <580905>Hebrews 9:5. That word is used but once more in the New Testament, and then Christ is called so, <450325>Romans 3:25, or on[ proe>qeto oJ ilJ asth>rion, -- "whom God hath proposed as a mercy-seat." Christ alone is that mercy-seat by whom sin, and the law from whence sin hath its rigour, is hidden. And from that typical institution is that expression in the Old Testament, "Hide me under thy wings," -- the wings of the cherubims, where the mercy-seat was; that is, in the bosom of Christ.
Now, saith the Holy Ghost, thus to hide, to cover, to pardon sin by Christ, is the glory of God, wherein he will be exalted and admired, and for which he will be praised. Give him this, and you give him his great aim and design. Let him be believed in, trusted on, as God in Christ pardoning iniquity, transgression, and sin, -- so reconciling the world to himself, and manifesting his glorious properties therein, -- and he hath his end.
Should I now proceed to show what God hath done, what he doth, and will do, to set up his glory, it would make it evident, indeed, that he aimed at it. His eternal electing love lies at the bottom of this design. This is the tendency of it, -- that God may be glorified in the forgiveness of sin. The sending of his Son, -- a mystery of wisdom, goodness, and righteousness past finding out, -- with all that, by his authority and commission, he did; suffered, and doth, was, that his name might be glorified in this thing. Hath the new covenant of grace any other end? Did not God on purpose propose, make, and establish that covenant in the blood of his Son; that whereas he had, by his works of creation and providence, by the old
49
covenant and law, given glory to himself in other respects, he might by this glorify himself in the hiding of iniquity? The dispensation of the Spirit for the conversion of sinners, with all the mighty works ensuing thereupon, is to the same and no other purpose. Wherefore doth God exercise patience, forbearance, long-suffering towards us, -- such as he will be admired for to eternity, -- such as our souls stand amazed to think of? It is only that he may bring about this glory of his, -- the covering of iniquity and pardoning of sin.
Now, what is it that on our part is required, that this great design of God for his glory may be accomplished in and towards us? Is it not our believing, and steadfastness therein? I need not stay to manifest it; nor yet give farther light or strength to our inference from what hath been spoken, -- namely, that if these things are so, then our believing and steadfastness therein is exceeding acceptable to God.
3. For the last demonstration of the point, I shall add the consideration of one particular that God useth in the pursuit of his glory, before mentioned; and that is, his institution and command of preaching the gospel to all nations, and the great care he hath taken to provide instruments for the propagation of it, and promulgation therein of the word of his grace, <402819>Matthew 28:19, "Go preach the gospel to `all nations;' -- `to every creature,'" <411615>Mark 16:15. What is this gospel, which he will have preached and declared? Is it any thing but a declaration of his mind and will concerning his gracious acceptation of believing, and steadfastness therein? This God declares of his purpose, his eternal, unchangeable will, -- that there is, by his appointment, an infallible, an inviolable connection between believing on Jesus Christ, the receiving of him, and the everlasting fruition of himself. This he declares to all; but his purpose to bestow faith effectually relates only to some: they "believe who are ordained to eternal life." But this purpose of his will -- that believing in Christ shall have the end mentioned, righteousness and salvation in the enjoyment of himself -- concerns all alike. Now, to what end hath the Lord taken care that this gospel shall be so preached and declared, and that to the consummation of the world, but that indeed our believing is acceptable to him?
50
But I shall desist from the pursuit of this demonstration, wherein so many things offer themselves to consideration, as that the naming of them must needs detain me longer from my principal aim than I am willing.
51
SERMON 2.
THE use of the point insisted on is, to encourage to the duty so commended and exalted; or, it contains motives unto steadfastness in believing the promises. Amongst the many that are usually insisted on to this purpose, I shall choose out some few that seem to be most effectual thereunto: --
Use 1. We shall begin with the consideration of God himself, even the Father; and that declaration of his love, kindness, tenderness, readiness, and willingness to receive poor believers, which he hath made of himself in Christ Jesus. According as our apprehensions are of him, and his heart towards us, so will the settlement of our souls in cleaving to him by believing be. We are, amongst men, free and easy with them whom we know to be of a kind, loving, compassionate disposition; but full of doubts, fears, and jealousies, when we have to deal with those who are morose, peevish, and froward. Entertaining hard thoughts of God, ends perpetually in contrivances to fly and keep at a distance from him, and to employ ourselves about any thing in the world rather than to be treating and conversing with him. What delight can any one take in him whom he conceives to be always furious, wrathful, ready to destroy? or, what comfortable expectation can any one have from such a one? Consider, then, in some particulars, what God declares of himself, and try, in the exercising of your thoughts thereon, whether it be not effectual to engage your hearts to steadfastness in believing the promises, and closing with the Son of his love tendered in them: --
(1.) He gives us his name for our support, <235010>Isaiah 50:10. He speaks to poor, dejected, bewildered, fainting sinners: "Give not over; let not go your hold; though you be in darkness to all other means of support and consolation, yet `trust in the name of the LORD.' And," saith he,
"in case you do so, this name shall be a strong tower unto you,'" <201810>Proverbs 18:10.
And what this name of God, which is such a stay and safe defense, is, is declared at large, <023406>Exodus 34:6, 7. This name of his, is that glory which he promised to show to Moses, chapter 33. To be known by this name is
52
that great glory of God which he aims to be exalted in; yea, and God is so fully known by his name, and the whole of the obedience he requireth of us is so ordered and disposed in the revelation thereof, that when our Savior had made him and his whole will known from his bosom, he sums up his whole work in this,
"I have manifested thy name unto the men which thou gavest me out of the world," <431706>John 17:6.
The manifestation of the name of God to the elect was the great work of Christ on the earth, as he was the prophet and teacher of his church. He declared the name of God, -- his gracious, loving, tender nature, -- his blessed properties, that were fit to encourage poor creatures to come to him, and to trust in him. This, then, is his name with whom we have to do in this matter; -- the name he hath given himself for us to know him and call him by, -- that we may deal with him as such, as his name bespeaks him to be. He is gracious, loving, ready to pity, help, receive us; delighting in our good, rejoicing in our approach to him. This he hath proclaimed of himself, -- this his only Son hath revealed him to be. He is not called Apollyon, a destroyer; but, the Savior of men. Who would not venture on him, in and by the way which himself hath appointed and approved?
(2.) As is his name, so is his nature. Saith he of himself, <232704>Isaiah 27:4, "Fury is not in me." He speaks with reference to his church, to believers, of whom we are speaking. There is no such thing as that anger and wrath in God in reference to thee whereof thou art afraid. Hast thou had hard thoughts of him? Hast thou nothing but entertained affrighting reports concerning him, as though he were a devouring fire and endless burnings? "Be not," saith he, "mistaken; `fury is not in me.'" He hath not one wrathful, revengeful thought towards thee. No; take hold of his strength, and you shall have peace, verse 5. Nay, he is "love," 1<620408> John 4:8, 16; -- of an infinitely loving and tender nature, -- all love. There is nothing in him that is inconsistent with love itself. We see how a little love, that is but a weak affection in the nature of a man, will carry a tender father towards a child. How did it melt, soften, reconcile the father of the prodigal in the parable! "O my son Absalom! would God I had died for thee!" saith David, a poor father in distress for the death of a rebellious child. How will a child bear himself above dread and terror, under many
53
miscarriages, upon the account of the love of a tender father! What, then, shall we say or think of Him who is love in the abstract, -- whose nature is love? May we not conclude that certainly he "is merciful and gracious, slow to anger, and plenteous in mercy," as the psalmist speaks? <19A308P> salm 103:8. According as we are, by degrees, led into an acquaintance with God in his properties (for we are led into it by degrees and steps, not being able at once to bear all the glory which he is pleased here to shine upon us with), so are we amazed with his several excellencies. Experience of any property of God as engaged in Christ, and exercising itself for our good, is greatly conquering to the soul; but none so much as this, -- his being love, and ready to forgive on that account. Such is the frame of the church, <330718>Micah 7:18,
"Who is a God like unto thee, that pardoneth iniquity, and passeth by transgression?"
Can it enter into the heart of man? O who is like to him! Is it possible he should be thus to sinners! This discovery overwhelms the soul, and strengthens it in faith and trust in him.
There is a general compassion in God, by which he proceeds in the dispensation of his providence, that is too hard for the apprehensions of men when they come to be concerned in it. Poor Jonah was angry that he was so merciful, <320402>Jonah 4:2,
"I knew that thou wast not one for me to deal with: thou art so gracious and merciful, slow to anger, of such kindness, and repentest thee of the evil, that it is not for me, with any credit or reputation, to be engaged and employed in thy work and service."
And if God be thus full of compassion to the world, which today is, and to-morrow shall be cast into the fire, is he not much more loving and tender unto you, "O ye of little faith?" Suit, then, the thoughts of your hearts, in your dealing with God, to this revelation which he hath made of his own nature. He is good, -- love and kindness itself; fury is not in him, -- he is ready to forgive, accept, embrace. And, --
(3.) According to his name and nature, so are his dealings with us, and his actings towards us. From him who is so called, so disposed, we may expect that what he doth in a suitableness thereunto he will do with great
54
readiness and cheerfulness, that so he may answer his name, and express his nature. "How, then, will he show and manifest these things ?" See <235507>Isaiah 55:7, He will have mercy: he is love, -- he will have mercy; yea, "he will abundantly pardon." "But how will he do it?" Verse 8, Alas you cannot think how: his thoughts are not as your thoughts. You have poor, low, mean thoughts of God's way of pardoning; you can by no means reach to it, or comprehend it: raise your apprehensions to the utmost, yet you come not near it. Verse 9, "As the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts." "But doth not God, then, pardon as we do? -- come hardly to it, through many persuasions, and at length do it eJkwkonti ge qumw~|, -- `with an unwilling kind of willingness,' that ingenuous spirits had almost as willingly have our wrath as our pardon?" No such thing. What he doth, he doth with his whole heart, and his whole soul, <243241>Jeremiah 32:41; and rejoices in the doing of it, <360317>Zephaniah 3:17. He will have mercy, he will abundantly pardon; he will do it with his whole soul; he will rejoice in his so doing, and rest in his love. I know not what we can desire more, to assure us of free acceptance with him. You will say, perhaps, that this is but sometimes; and it is well if we can come nigh him in that season. Nay, but he is acting, herein suitably to his name and nature; his whole soul and his whole heart is in it: and therefore he will take a course for the accomplishing of it. <233018>Isaiah 30:18, He will wait to be gracious. His heart is set upon it, and he will take advantage to accomplish his desire and design. And if our stubbornness and folly be such as to be ready to wear out his patience, -- to make him weary, as he complains, <234324>Isaiah 43:24, and to cause him to serve beyond the limits of his patience, -- he will be exalted, take to himself his great power for the removal of our stubbornness, that he may be merciful unto us. One way or other he will accomplish the desire of his heart, the design of his grace.
For the farther clearing of this truth, take along with you these few considerations of God's dealing with us, and his condescension therein, that he may act suitably to his own nature and name: --
[1.] His comparing himself to creatures of the most tender and boundless affection, <234915>Isaiah 49:15, 16. This is as high as we can go. The affection of a mother to a sucking child, the child of her womb, is the utmost instance that we can give of love, tenderness, and affection. "This," says God,
55
"you cannot think, you ought not to imagine, that a tender, loving mother, should not have compassion on `a sucking child, the son of her womb.' Things will act according to their natures, -- even tigers love their own offspring; and shall `a woman forget her sucking child?' But yet," saith God, "raise up your apprehensions to this, take it for granted that she may do so, -- which yet, without offering violence to nature, cannot be imagined, -- `yet I will not forget you;' -- this will not reach my love, nay affection." Were we as secure of the love of God to us, as we are of the love of a good, gracious mother to her sucking child, whom we see embracing of it, and rejoicing over it all the day long, we would think our estate very comfortable and secure. But, alas! what is this to the love of God to the meanest saint on the earth! What is a drop to the ocean! what is a little dying, decaying affection, to an infiniteness, an eternity of love! See the working of this love in God, <281108>Hosea 11:8, 9; <243120>Jeremiah 31:20.
[2.] His condescension to entreat us that it may be so, -- that he may exercise pity, pardon, goodness, kindness, mercy towards us. He is so full, that he is, as it were, pained until he can get us to himself, that he may communicate of his love unto us. "We pray you," says the apostle, "in Christ's stead, as if God by us did beseech you." What to do? what is he so earnest about? what would God have of us? Some great thing, some difficult service assuredly. "No," says he, "but, `be reconciled to God,'" 2<470520> Corinthians 5:20. Says God, "O ye sons of men, `why will ye die?' I beseech you, be friends with me; let us agree; -- accept of the atonement. I have love for you; take mercy, take pardon; do not destroy your own souls."
"This is the rest wherewith ye may cause the weary to rest; and this is the refreshing," <232812>Isaiah 28:12.
Remember how the Scripture abounds with exhortations and entreaties to this purpose.
[3.] In condescension to our weakness, he hath added his oath to this purpose. Will we not yet believe him? will we not yet venture upon him? Are we afraid that if we put ourselves upon him, into his hand, he will kill us, we shall die? He gives us this last possible relief against such misgiving thoughts. "Swear unto me that I shall not die, is the utmost that any one
56
requires, when, with the greatest ground of mistrust, he gives up himself to him that is mightier than he.
"Now, `as I live, saith the Lord,' I would not the death of a sinner," <263311>Ezekiel 33:11.
Methinks this should put an end to all strife. We have his promise and oath, <580618>Hebrews 6:18, and what would we have more? He is of an infinite loving and tender nature; he entreats us to come to him, and swears we shall not suffer by our so doing. Innumerable other instances of the like kind might be given, to evidence the actings of God towards us to be suitable to his name and nature, before insisted on.
Now the end aimed at, as you know, in these considerations, is, by them to encourage our hearts in the belief of the promises. It is God with whom therein we have to do. The things we receive by our believing are excellent, desirable, what alone we want, and which will do us good to eternity. The difficulties of believing arise from our unworthiness, and the terror of him with whom we have to do. To disentangle our souls from under the power of such fears and considerations, this, in the first place, is proposed, -- the tender, gracious, loving nature of Him with whom herein we have to do. Fill your hearts, then, with such thoughts of God as these; exercise your minds with such apprehensions of him. The psalmist tells you what will be the issue of it, <190910>Psalm 9:10, "They that know thy name will put their trust in thee;" -- establishment in believing will ensue. If we know the name of God, as by himself revealed, -- know the love and kindness wrapped up therein, -- we cannot but trust him. Let us be always thinking of God, with a clear persuasion that so it is; that he is gracious, loving, ready to receive us, delighting, rejoicing to embrace us, to do us good, to give us mercy and glory, -- whatever he hath promised in Christ; and it will exceedingly tend to the establishment of our hearts.
But now, concerning the things that have been spoken, great caution is to be used. It is not a general notion of the nature of God that I have been insisting on; but the goodness and love of God to his in Christ Jesus. Wherefore, farther, to clear this whole business, and that a sure foundation may be laid of this great thing, I desire to add the following observations: --
57
1st. I acknowledge that all that can be said, by all or any of the sons of men, concerning the goodness, loveliness, kindness of God in his own blessed nature, is inconceivably, infinitely below what it is in itself. What a little portion is it that we all know of his goodness! Though we have all his works and his whole word to teach us, yet, as we have no affections large enough to entertain it, so no faculty to receive or apprehend it. Admiration which is the soul's "nonplus," its doing it knows not what, the winding of it up until it stands still, ready to break -- is all that we can arrive unto in the consideration hereof. His excellencies and perfections in this kind are sufficient, superabundant, for the engagement of the love and obedience of all rational creatures; and when they can go no farther, they may, with the psalmist, call in all their fellow-creatures to the work. Nor can any man exercise himself in a more noble contemplation than that of the beauty and loveliness of God. "How great is his goodness! how great is his beauty!" They who have nothing but horrid, harsh apprehensions of the nature of God, -- that he is insupportably severe and wrathful, -- know him not. To have thoughts of him as cruel and sanguinary; to make use of his greatness and infinite excellencies only to frighten, terrify, and destroy the work of his hands, who is good, and doth good, -- who made all things good, in beauty and order, and who loves all the things he hath made, -- who hath filled all that we see or can think on with the fruits of his goodness, -- is unreasonable, unjust, and wicked. Consider God and his works together as he made them, and in the order by him assigned to them; -- there is nothing in his nature towards you but kindness, benignity, goodness, power (exerted to continue to you the goodness first parted), grace, and bounty, in daily, continual additions of more.
But, alas! they are sinners of whom we speak. It is true, in God, as he is by nature, there is an abundant excellency and beauty, a ravishing goodness and love, for the endearing of his creatures. As he made them, they could desire no more: the not loving him above all for his loveliness, for the suitableness of his excellencies to bind their hearts to him as their chiefest and only good, was the sin of some of them; but now the whole state of things is changed, upon supposition of the entrance of sin. God, indeed, is not changed; -- his excellencies and perfections are the same from eternity to eternity: but the creature is changed; and what was desirable and amiable before to him, ceases to be so to him, though it
58
continue to be so in itself. He who, whilst he stood in the law of his creation, had boldness with God, -- was neither afraid nor ashamed, -- after he had sinned, trembled at the hearing of his voice; yea, endeavored to part with him for ever, and to hide himself from him. What property of God was more endearing to his creatures than his holiness? How is he glorious, lovely, desirable above all, to them who abide in his image and likeness! But as for sinners, they cannot serve him, because of his holiness, <062419>Joshua 24:19. In the revelation of God to sinners, together with the discovery of the excellencies before mentioned, -- of his goodness, kindness, graciousness, -- there is also a vision given of his justice, wrath, anger, severity, and indignation, against sin. These unconquerably interpose between the sinner and all emanations and fruits of goodness and love. Whence, instead of being endeared to God, their contrivance is that of <330606>Micah 6:6, 7; and upon a conviction of the successlessness of any such attempts, they cry out, "Who among us shall dwell with everlasting burnings?" <233314>Isaiah 33:14. A desire to avoid him to all eternity is all that a sinner's most choice consideration of God, in his own essential excellencies, can lead him to. For who will set the thorns in battle against him? who will bring the stubble that is fully dry to a consuming fire? And therefore it is that those who propose general grace, from a natural goodness in God, as a ground of consolation to sinners, when they come to answer that objection, "Yea, but God is just, as well as merciful," do, with many good words, take away with one hand just as much as they give with the other. "Apprehend," say they, "God's gracious nature; he is good to all; trust upon it: believe not them that say otherwise." But he is just also, and will not let any sin go unpunished; and therefore cannot but punish sin according to its demerit. Where is now the consolation spoken of? Wherefore observe, --
2dly. That since the entrance of sin, there is no apprehension -- I mean for sinners -- of a goodness, love, and kindness in God, as flowing from his natural properties, but upon an account of the interposition of his sovereign will and pleasure. It is most false which by some is said, -- that special grace flows from that which they call general grace, and special mercy from general mercy. There is a whole nest of mistakes in that conception. God's sovereign, distinguishing will is the fountain of all special grace and mercy. "I will," saith he, "cause all my glory to pass
59
before thee;" and, "I will have mercy on whom I will have mercy," <023319>Exodus 33:19; <450915>Romans 9:15. Here is the fountain of mercy, even the will of God. He is of a merciful and gracious nature; but dispenses mercy and grace by his sovereign will. It is electing love that is at the bottom of all special grace, all special kindness; whence the election obtains, when the rest are hardened, <451107>Romans 11:7 [margin]. He blesseth us with spiritual blessings, according as he hath chosen us, <490103>Ephesians 1:3, 4. God having made all things good, and imparted of the fruits of his goodness to them, might, without the least injury to, or restraint of, his own goodness, have given over all them who sinned, and came short of his glory, to an everlasting separation from him. That he deals otherwise with any of them, is not from any propensity in his nature and goodness towards their relief; but from his sovereign, wise, gracious will, wherein he most freely purposed in himself to do them good by Christ, <490109>Ephesians 1:9.
This I say, then, all considerations of the goodness and mercifulness of the nature of God, and of general grace on that account, are so balanced in the soul of a sinner by those of his justice and severity, -- so weakened by the experience all men have of the not exerting those properties effectually for the good of all that are pretended to have a right thereunto, -- that they are no ground, as so considered, of consolation to sinners. And if any one should venture to draw nigh unto God on the account of such general grace, he would meet the sword of justice before he would lay hold upon Him. So that, --
3dly. Where there is mention in the Scripture made of the goodness of God, by which he reveals himself to be love, to be gracious and tender, it is not upon the general account of his perfections considered in himself, but on the new and special account of the free engagement of his attributes in Christ with regard to his elect. Such expressions, as far as they have a spiritual tendency, and are not restrained to the law of providence, belong to the covenant of grace, and God manifested in Christ. And this is that which is intended by our divines, who say that it is not naturally from the goodness of God that he doth good to sinners, but from his gracious will; for were it not for that, all communications of the other unto sinners would be everlastingly shut up.
60
This, then, is that which we are to close withal, -- the gracious nature of God, even the Father, as manifested in Christ, on the ground of the atonement made for sin. This is he whom the poor, weak believer hath to do withal. This is he who invites us to the acceptation of Christ in the promises, -- he with whom we have principally to do in all this affair. He is love, -- ready, willing to receive and embrace those who come to him by Christ. Be convinced of his goodwill and kindness, his patience to usward, and we cannot but be established in closing with his faithfulness in his promises.
4thly. Observe who it is of whom I am speaking. It is believers, those who are interested in God by Christ. Let others, then (such as are not so), take heed lest they abuse and wrest the doctrine of the grace of God to their own destruction. I know nothing is more common with men of vain and light spirits, formalists, yea, and open presumptuous sinners, than to say and think, "God is merciful; there is yet good hopes on that account. He made not men to damn them; and whatever preachers say, it will, at least it may, be well with us at last." But, poor creatures! even this God of whom we have been speaking, "is a consuming fire; -- a God of purer eyes than to behold iniquity;" -- a God that will not let the least sin go unpunished. And the greater is his love, his goodness, his condescension to those who come in unto him upon his own terms by Christ; the greater will be his wrath and indignation against those who refuse his tender of love in his own way, and yet "add drunkenness to thirst, and say they shall have peace, though they walk in the imaginations of their own hearts."
Use 2. Let a second motive be taken from the excellencies of the Lord Jesus Christ, whom, by believing, we do close with and receive. Now, the excellencies of his person are such, as not only may engage us to come to him to attain them, but they are all suited to encourage us in our coming, -- to support us, and make us steadfast in our believing).f10
Use 3. We may likewise to the same purpose consider the promises of God, wherein both his love and the excellency and suitableness of the Lord Jesus Christ are signally and eminently expressed. Many things to very good purpose are usually spoken of the promises; -- their nature, stability, preciousness, efficacy, centring all in one covenant, their confirmation in Christ, are usually insisted on; being those in particular
61
which the soul in believing closes withal. I shall at present pitch on these two things: --
(1.) The infinite condescension the Lord useth in them for the obviating [of] all the objections and fears of our unbelieving hearts.
(2.) The manifestation of his wisdom and love, in suiting them to the most pressing wants, troubles, disquietments, and fears of our souls, [so] that we must needs see his intendment in them to do us good.
(1.) The first of these might be evinced by sundry sorts of instances. I shall insist on one only, -- and that is, the unexpected relief that is laid up in them for us, exhibiting grace and mercy when any thing in the world might rather be looked for. This, with the use of it, I shall manifest by an induction of some particular promises which are generally known to all: --
<234322>Isaiah 43:22-26. Here are persons guilty of sundry sinful follies. The Lord chargeth them home upon their consciences, to their trouble and disquietment; he makes them go with wounds and blows upon that account. They had neglected his worship, and not called on his name. And whereas they could not utterly cast off all performance of duties, yet what they did abide in the performance of was exceeding burdensome to them; they were weary of it, -- yea, weary of God therein, and of all spiritual communion and converse with him: -- "Thou hast been weary of me." Their convictions compelled them to do God some service; but it was, as we say, a death to them; -- they were weary of it; and most things, either as to the matter or manner that God required, they utterly neglected What, then, says God of himself in reference to this state of theirs? "Notwithstanding all my patience, thou hast made me weary of thee; like one that hath a hard service, that cannot abide in it. It is a bondage," says God, "for me to have any thing to do with thee." Suppose we now a poor soul, fully convinced that thus is the state and condition with him, -- so powerful is his unbelief and corruption, that he is weary of God and his ways: it may be he would faintly have it otherwise, and therefore binds himself to the performance of duties, if so be that God thereby may be flattered; -- but withal, because of his innumerable follies, God also is weary of him, that he can bear the bondage of him no longer; he is "weary of serving." What can such a one conclude with himself, but that everlasting separation from God will be the close of this dispensation? He
62
is weary of God, and God is weary of him; surely, then, they must part, and that for ever. What remedy is there, or can there be? Poor soul! lie down in darkness.
But see, now, what God says in this case, and what an unexpected condescension there is in the word of promise. Is it, Be gone? Take a bill of divorce? Take thine own course, and I will take mine against thee? No; says God, "This is an estate and condition whereof I am weary, and thou art weary; -- I am weary of thy multiplying the guilt of sin; thou art wearied in serving the power of thy sin. I will put an end to this state of things; we will have peace again between us. I will blot out thy sins, and remember thine iniquities no more. I, even I, will do it." He redoubles the word passionately, emphatically, to call to mind who he is with whom in this condition we have to do: "`I, even I,' -- who am God, and not man; I, -- whose thoughts are not as your thoughts; I, -- who am great in mercy, and who will abundantly pardon; -- I will do it."
Yea, but saith the poor convinced soul, "I know no reason why thou shouldst do so, -- I cannot believe it; for I know not upon what account I should be so dealt withal." Says God, "I know full well that there is nothing in thee upon the account whereof I should thus deal with thee; there is nothing in thee, but for what thou deservest to be everlastingly cut off; but quiet thy heart, I will do it for my own sake I have deeper engagements on my own account for this than thou canst look into."
Doubtless, such a word as this, coming in when God and the soul are at the point of giving over and parting fellowship, -- when the soul is ready to do so indeed, and hath great cause to think that God will be first therein, -- then, contrary to all expectation, and above all hopes, -- must needs constrain it to cry out, as Thomas, upon sight of the wounds of Christ, "My Lord and my God." Let the soul that cannot get itself unto any steadfastness in closing with Christ in the promises -- that staggers, and is tossed to and fro between hopes and fears, being filled with a sense of sin and unworthiness, -- dwell a while upon the consideration of this unexpected surprisal, and give up itself to the power of it.
<235717>Isaiah 57:17, 18, gives me another instance to the same purpose. This seems to be the description of a man totally rejected of God. The most dejected sinner can hardly make a more deplorable description of his
63
condition, though ready enough to speak all the evil of himself that he can think of. Let us see how things are disposed. There is an iniquity found in him and upon him, that the soul of God abhors. In this evil there is a continuance, until God manifest himself to take notice of it, and to be provoked with it: "I was wroth," saith God [according to the sense of the text quoted], "and took a course to let him know so. I laid my hand upon him, and smote him in some outward dispensation, that he could not but take notice that I was wroth. Upon this smiting it may be he begins to seek and pray, but I am not found of him; I hid me, -- I let him pray, but took no notice of him, but hid myself in wrath. Surely this will do, he will now leave his iniquity and return to me. Nay," saith God, "he grows worse than ever; neglecting my smiting, hiding, wrath, he goes on frowardly in the ways of his own heart."
God had appointed in the law, that when a son was rebellious against his parents, and grown incorrigible therein, he should be "stoned with stones." What shall be done, then, with this person, who is thus incorrigible under the hand of God? Says God, "`I have seen his ways,' -- it will not be better. Shall I destroy him, consume him, make him as Admah and Zeboim? Ah! `my bowels are turned in me; my repentings are kindled together: I will heal him.' If he goes on thus, and no outward means will do him good, he must perish; but `I will heal him.' He wounded his soul; I also wounded him in the blows I gave him when I was wroth. Is he not `my dear son?..... Since I spake against him, I do earnestly remember him still: therefore my bowels are troubled for him; I will surely have mercy upon him,'" <243120>Jeremiah 31:20, He shall have wine and oil, grace and pardon, for all his wounds. But, alas! he is not able to go one step in God's ways, he is so wonted to his own. "Leave that to me," saith God; "`I will lead him;' I will give him strength, guidance, and direction to go in my way, ` I will lead him, yea, and give him comfort' also."
Now, if any one cannot in some measure bring his condition within the verge and compass of this promise, it is hard with him indeed. And as I know the necessity of that duty, and usefulness of searching our hearts for the fruits of the Spirit in us, whereby we are made meet for communion with God, -- which are all evidences of our acceptance with God, and pardon of sin thereon; so, I dare say, these are promises that will sufficiently warrant a perplexed soul to close with Christ, as tendered
64
from the love of the Father, even when it can find in itself no other qualifications or conditions, but only such as render it every way unworthy to be accepted. We do not say to a poor, naked, hungry, harbourless man, "Go, get thee clothes, get thee food, get thee a habitation, and then I will give thee an alms: no, but, "Because thou wantest all these, therefore I will give thee an alms." "Because thou art poor, blind, polluted, guilty, sinful, I will give thee mercy," says God.
Yea, but at least a man's sense of his state and condition, with his acknowledgment of it, is needful to precede his closing with the promise. It is so as to his receiving of it, -- this oftentimes being the fruit and work of the promise as given itself. But as to the tender of the promise, and Christ in the promise, unto us, it is not so. When did God give the great promise of Christ to Adam? was it when he was sorrowing, repenting, qualifying his soul? No; but when he was flying, hiding, and had no thoughts but of separation from God. Clod calls him forth, and at once tells him what he had deserved, pronounces the curse, and gives him the blessing, "I raised thee up," saith Christ, "under the apple-tree; there thy mother brought thee forth <220805>Song of Solomon 8:5. From the very place of sin Christ raiseth up the soul. So <234612>Isaiah 46:12, "Hearken to me, ye stout-hearted, that are far from righteousness." Here are two notable qualifications, stout-heartedness, and remoteness from righteousness. What saith God to them? Verse 13, He discourses to them of mercy and salvation; and, <235501>Isaiah 55:1, "Buy," saith he, "wine and milk." "Yea, but I have nothing to buy withal, and these things require a price." Indeed, so they do; but take them "without money, and without price." "But he calls on them only who are `thirsty.'" True; but it is a thirst of indigeney and total want, not a thirst of spiritual desires; for in whomsoever that is, they have already tasted of this wine and milk, and are blessed, Matthew 5. Nay, we may go one step farther. <200904>Proverbs 9:4,.5, Christ invites them to his bread and wine who have no heart [bleArsjæ }]. This, commonly, is the last objection that an unbelieving heart makes against itself, -- it hath no mind to Christ. Indeed he hath no heart for Christ. "But yet," saith Christ, "thou shalt not thus go off, -- I will not admit of this excuse; you that have no heart, `turn in hither.'"
Now, I say, this obviating of all objections by unexpected appearances of love, mercy, and compassion in the promises, is a strong inducement unto
65
steadfastness in believing. When a soul shall find that God takes for granted that all is true which it can charge itself withal; that its sin, folly, unbelief, heartlessness, is so as he apprehends it, and unconceivably worse than he can think; that he takes for granted all the aggravations of his sins, that lie so dismally in his eye, -- his backsliding, frowardness, greatness of sin, impotency, coldness at the present, not answering in affection to the convictions that are upon him; and notwithstanding all this, yet [says,] "Come, let us agree; accept of peace, close with Christ, receive him from my love;" -- surely it cannot but in some measure engage it into a rest and acquiescence in the word of promise.
(2.) The second part of this motive is taken from the suitableness of the promises to every real distress and cause of staggering whatever. My meaning is, that whereas we are exercised with great variety of doubts and fears, of pressures and perplexities, God hath tempered his love and mercy in Christ, as prepared in the promises, unto every one of these wants and straits whatever. Had God only declared himself to us as God almighty, God all-sufficient, he might justly require and expect that we should act faith on him in every condition. But, moreover, he hath, as it were, drawn out his own all-sufficiency in Christ into numberless streams, flowing in upon all our particular wants, distresses, and temptations whatever. When God gave manna in the wilderness, it was to be gathered and ground in mills, or beat in mortars, and fried in pans, before it could be eaten, <041108>Numbers 11:8; but the bread which came from heaven, the manna in the promises, is already ground, beaten, baked, ready for every one's hunger. It is useful, if you have a well about your house, whither you may repair to draw water; but when you have several pipes from a fountain, that convey water to every room, for every particular business, you are greatly to blame if your occasions are not supplied. We have not only a well of salvation to draw water from, but also innumerable streams flowing from that well into every empty vessel.
I shall give one or two instances of this kind: --
<233202>Isaiah 32:2: Here are four pressures and troubles mentioned, whereunto we may be exposed: --
[1.] The wind;
[2.] A tempest;
66
[3.] Dearth;
[4.] Weariness.
And unto all these is the man in the promise -- the Lord Jesus Christ, the King that "reigns in righteousness," verse 1 -- suited as a supply in them, or against them.
[1.] The first proposed evil is the wind; -- and in respect hereof Christ is a "hiding-place." He that was ready to be cast from the top of a rock with a strong wind, would desire nothing more than a hiding-place until the strong blast were over. When fierce winds have driven a vessel at sea from all its anchors, so that it hath nothing to keep it from splitting on the next rock whereunto it is driven, a safe harbour, a hiding-place, is the great desire and expectation of the poor creatures that are in it. Our Savior tells us what this wind is, <400725>Matthew 7:25. The wind that blows upon and casts down false professors to the ground, is the wind of strong and urging temptations. Is this the condition of the soul? [do] strong temptations beat upon it, which are ready to hurry it down into sin and folly, -- that it hath no rest from them, one blast immediately succeeding another, -- that the soul begins to faint, to be weary, give over, and say, "I shall perish; I cannot hold out to the end?" Is this thy condition? See the Lord Christ suited unto it, and the relief that is in him in this promise, -- he is "a hiding-place." Saith he, "These temptations seek thy life; but with me thou shalt be safe." Fly to his bosom, retreat into his arms, expect relief by faith from him, and thou shalt be safe.
[2.] There is a tempest; -- in reference whereunto Christ is here said to be "a covert." A tempest, in the Scripture, represents the wrath of God for sin. "He breaketh me," saith Job, "with a tempest,'' Job<180917> 9:17, when he lay under a sense of the displeasure and indignation of God. He threatens to rain upon the wicked "an horrible tempest," <191106>Psalm 11:6. A tempest is a violent mixture of wind, rain, hail, thunder, darkness, and the like. Those who have been at sea will tell you what a tempest means. Such was that in Egypt, <020923>Exodus 9:23. There was thunder and hail, and fire running upon the ground; fire or dreadful lightning, mingled with hail, verse 24. What did men now do, upon the apprehension of this tempest? They
67
made their servants and cattle flee into the houses, verse 20; got them into safe covert, that they might not be destroyed; -- and they were safe, accordingly.
Suppose a poor creature to be under this tempest, full of sad and dreadful thoughts and apprehensions of the wrath of God; behind, before, round about, he can see nothing but hailstones and coals of fire; heaven is dark and dismal over him; he hath not seen sun, moon, or stars, in many days, -- not one glimpse of light from above, or hopes of an end. "I shall perish; the earth shakes under me; the pit is opening for me. Is there no hope?" Why, see how Christ is suited in this distress also. He is "a covert" from this tempest; get into him, and thou shalt be safe. He hath borne all this storm, as far as thou art concerned; abide with him, and not one hurtful drop shall fall upon thee, -- not one hair of thy head shall be singed with this fire. Hast thou fears? hast thou a sense of the wrath of God for sin? dost thou fear it will one day fall upon thee, and be thy portion? Behold a covert, a sure defense, is here provided.
[3.] There is drought, causing barrenness, making the heart as a dry place, as a heath or a parched wilderness; -- in reference whereunto Christ is a river of water, abundantly, plentifully flowing for its refreshment. Drought in the Scripture denotes almost all manner of evil, it being the great, distressing punishment of those countries. When God threatens sinners, he says they "shall be like the heath in the desert, and shall not see when good" (or water) "cometh; but shall inhabit the parched places in the wilderness," <241706>Jeremiah 17:6; he shall be left to barrenness and want of all refreshment. And David complains, in his great distress, that his "moisture was turned into the drought of summer," <193204>Psalm 32:4.
Two things are evidently in this drought; -- want of grace or moisture, to make the soul fruitful; and want of rain or consolation, to make it joyful. Barrenness and sorrow, or disconsolation, are in this dry place. Let us, then, suppose this condition also. Doth the soul find itself like the parched ground? It hath no moisture to enable it to bring forth fruit, but is dry, sapless; all the fruits of the Spirit seem to be withered; -- faith, love, zeal, delight in God, not one of them flourishes; yea, it thinks they are quite dead; it hath no showers, not any drop of consolation, no refreshment, but pines away under barrenness and sorrow. What would now best suit such
68
a condition? Why, turn in a stream of water upon this parched ground. Let there be springs in this thirsty place, let "water break out in the wilderness, and streams in the desert," as <233506>Isaiah 35:6, and how will all things be changed! Those things that hung their heads, and had no beauty, will flourish again; and the things that are ready to die will be revived. Why, in this condition Jesus Christ will be water, and that in abundance, -- rivers of water, that there shall be no want. He will, by his Spirit, give supplies of grace to make the soul fruitful; he will give in consolation to make it joyful.
[4.] There is weariness; -- and in respect hereof Christ is said to be "the shadow of a great rock.'' Weariness of travel and labor, through heat and drought, is insupportable. He that is to travel in a thirsty land, dry and hungry, the sun beating on his head, will be ready, with Jonah in such a condition, to wish he were dead, to be freed of his misery. Oh, how welcome will "the shadow of a great rock" be to such a poor creature! If Jonah rejoiced in "the shade of a gourd," how much better is "the shadow of a great rock!" Many a poor soul, exercised with temptations, hindered in duties, scorched with a sense of sin, is weary in his journeying towards Canaan, in his course of obedience; and thinks with himself, it were better for him even to die than to live, having no hopes to come to his journey's end. Let now this poor soul lie down and repose himself a little under the shadow and safe-guarding protection of this Rock of ages, the Lord Jesus Christ, -- how will his strength and resolution come to him again!
Thus, I say, is Christ in the promises peculiarly suited to all the several distresses that we may at any time fall into. I might multiply instances to this purpose; but this one may suffice to make good the consideration proposed, for the encouraging of us to believe, from the suiting of the grace in the promises to all our wants.
Two things, then, may hence be deducted: --
1st. The willingness of God that we should be established in believing. To what end should the Lord thus obviate all objections that can possibly arise in a misgiving heart, and accommodate grace in Christ to all perplexities and troubles we at any time lie under, were he not willing we should lay hold on that grace, own it, accept it, and give him the praise of it? If I should go to a poor man, and tell him, "Thou art poor, but see, here
69
are riches; thou art naked, but here is clothing; thou art hungry and thirsty, here is food and refreshment; thou art wounded, but I have the most precious balm in the world:" -- if I have no intent to have him partake of these riches, food, raiment, medicine, do not I egregiously mock and deride the man's misery and sorrow? Will a wise or good man do thus? Though many will deafen their ears to the cries of the poor, yet who almost is so desperately wicked as to delight himself in sporting at their misery, and increasing their sorrow? And shall we think that the God of heaven, "the Father of mercy, and God of all consolation," who is all goodness, sweetness, and truth (as hath been declared), when he doth so suit and temper his fullness to our wants, and suits his grace in Christ to all our fears and troubles for their removal, doth it to increase our misery, and mock our calamity? I speak of the heirs of promise, to whom they are made and do belong. Is it not time for you to leave disputing and questioning the sincerity and faithfulness of God in all these engagements? What farther, what greater security can we expect or desire? So that, --
2dly. All unbelief must needs be at length totally resolved into the stubbornness of the will. "Ye will not come unto me," saith our Savior, "that ye may have life." When all a man's objections are prevented and answered, -- when all his wants are suited, -- when a ground is laid that all his fears may be removed, and yet he keeps off and closes not, -- what can it be but a mere perverseness of will that rules him? Doth not such an one say, "Let the Lord do what he will, say what he can, though my mouth be stopped, that I have nothing wherewith to wrangle or contend any more, yet I will believe"? Let this, then, be another motive or encouragement, which, added to what was spoken before concerning God, even the Father, and the Lord Jesus Christ, is all I shall insist upon.
70
SERMON 3.
THE NATURE AND BEAUTY OF GOSPEL WORSHIP.
"For through him we both have access by one Spirit unto the Father." <490218>Ephesians 2:18.
IN the foregoing verses the apostle makes mention of a double reconciliation, wrought by the blood of the cross, -- the one, of the Jews and Gentiles unto God; the other, of the same persons one to another. There were two things in the law: -- First, Worship instituted under it; Secondly, The curse annexed unto it. The first of these being appropriated to the Jews, with an exclusion of the Gentiles, was the cause of unspeakable enmity and hatred between them. The latter, or the curse, falling upon both, was a cause of enmity between God and both of them. The Lord Jesus Christ, in his death removing both these, wrought and effected the twofold reconciliation mentioned. First, He brake down "the middle wall of partition between us," verse 14, and so "made both one;" that is, "between us," -- the Jews and Gentiles. He hath taken away all cause of difference that should hinder us to be one in him. And how hath he done this? By taking away "the law of commandments contained in ordinances," verse 15; -- that is, by abolishing that way of worship which was the Jews' privilege and burden, from which the Gentiles were excluded; so breaking down that wall of partition. Secondly, By the cross at his death he slew the enmity, or took away the curse of the law; so reconciling both Jews and Gentiles unto God; as verse 16. By bearing the curse of the law, he reconciled both unto God; -- by taking away and abolishing the worship of the law, he took away all grounds of difference amongst them.
Upon this reconciliation ensueth a twofold advantage or privilege; -- an access into the favor of God, who before was at enmity with them; and a new and more glorious way of approaching unto God in his worship than that shout which they were before at difference among themselves.
The first of these is mentioned, <450502>Romans 5:2. And that which there called, an "access into this grace wherein we stand," may in the text be called, an "access unto the Father;" that is, the favor and acceptance with
71
God which we do enjoy. Thus our access unto God is our sense of acceptance with him upon the reconciliation made for us by Jesus Christ. But this seems not to me to be the special intendment of the text; for that access unto God here mentioned seems to be the effect of the reconciliation of the Jews and Gentiles among themselves, by the abolishing of the ceremonial worship; -- a new and more glorious way of worship being now provided for them both in common, is there expressed. Before the reconciliation made, one party alone had the privilege of the carnal worship then instituted; but now both parties have in common such a way of worship, wherein they have immediate access unto God; -- in which the apostle asserts the beauty and glory of the gospel worship of Jews and Gentiles above that which, enjoyed by the Jews, was a matter of separation and division between them. And this appears to be the intendment of the words from verse 17. That which is here asserted, is not an immediate effect of the reconciliation made by the blood of Christ on the cross, but of his preaching peace unto, and calling both Jews and Gentiles, -- gathering them unto himself, and so to the worship of God. Being called by the word of peace, both the one and the other, as to our worship, we have this access.
And the following words, to the end of the chapter, do make it more plain and evident. Sundry things doth the apostle, upon the account of this their access unto God, speak of the Gentiles.
First, Negatively, -- that they are no more "strangers and foreigners," verse 19; that is, that they are not so in respect of the worship of God, as in that state and condition wherein they were before their calling, through a participation of the reconciliation made by the blood of Christ. The apostle had declared, verses 11, 12, they were the uncircumcision, aliens, foreigners; that is, men who had no share in, nor admittance unto, the solemn worship of God, which was impaled in the commonwealth of Israel. "But now," says he, "ye are so no more;" that is, you have a portion and interest in that worship wherewith God is well pleased.
Secondly, Positively, the apostle affirms two things of them: -- first, That they are "fellow-citizens with the saints, and of the household of God," verse 19; secondly, That they were built up to be "an holy temple," or "an habitation to God," verses 20-22. Both which relate to the solemn worship
72
of God under the gospel. The first asserts them to be now members of the church; -- the latter, that by and among them God was worshipped with that divine service which came in the room of that which was appointed in the temple, now by Christ removed and taken away.
This being the design of the Holy Ghost in this place, I shall present it in this one proposition unto you: --
That it is an eminent effect and fruit of our reconciliation unto God and among ourselves, by the blood of Christ, that believers enjoy the privileges of the excellent, glorious, spiritual worship of God in Christ, revealed and required in the gospel.
I shall, in the prosecution of this subject, --
I. Briefly prove that we obtain this privilege as a fruit, and upon the
account of the reconciliation made by the blood of Christ.
II. Show that the worship of the gospel is indeed so beautiful,
glorious, and excellent, that the enjoyment of it is an eminent privilege: which I shall principally manifest from the text; and, in so doing, open the several parts of it.
I. That believers enjoy this privilege as a fruit and effect of the death and
blood of Jesus Christ, I shall confirm only with one or two places of Scripture, <580908>Hebrews 9:8, compared with <581019>Hebrews 10:19-22. Whilst the first tabernacle was standing, before Christ by his death had removed it, and the worship that accompanied it, -- which was the partition-wall mentioned that he brake down, -- there was no immediate admission unto God; -- the way into the holiest not made with hands, which we now make use of in the gospel worship, was not yet laid open, but the worshippers were kept at a great distance, making their application unto God by outward, carnal ordinances. The tabernacle being removed, now a way is made, and an entrance is given to the worshippers, into the holiest, in their worship. How is that obtained? by what means? <581019>Hebrews 10:19-22, It is "by the blood of Jesus Christ," -- by the rending of his flesh. This privilege of entering into the holiest, which is a true expressing of all gospel, worship, could no otherwise be obtained for nor granted unto believers, but by the blood of Christ. We "enter into the holiest by the
73
blood of Jesus," by which he prepared, perfected, or "consecrated for us a new and living way" into it. Peter also gives us the same account of the rise of this privilege, 1<600204> Peter 2:4, 5. That which is ascribed unto believers is, that they offer up "spiritual sacrifices, acceptable unto God by Jesus Christ." That is the worship whereof we speak. To fit them for, and enable them hereunto, they are "made a spiritual house, a holy priesthood;" -- they are both the temple wherein God dwells by his Spirit, and they are the priests that offer acceptable sacrifices unto him. By what means, then, do they attain this honor? By their "coming unto Christ," and that as he was "disallowed of men, and chosen of God." Herein the apostle includes the whole mystery of his death and bloodshedding, wherein he was most openly rejected of men, and most eminently owned of God in his accomplishment of the work of reconciliation.
I shall not farther confirm the first part of the proposition, but proceed to evidence, --
II. That the worship of God under the gospel is so excellent, beautiful,
and glorious, that it may well be esteemed a privilege, purchased by the blood of Christ, which no man can truly and really be made partaker of but by virtue of an interest in the reconciliation by him wrought. For "through him we have an access by one Spirit unto God."
This, as I said, I shall evince two ways: --
First Absolutely.
Secondly, Comparatively, in reference unto any other way of worship whatever.
And the FIRST I shall do from the text.
It is a principle deeply fixed in the minds of men, yea, ingrafted into them by nature, that the worship of God ought to be orderly, comely, beautiful, and glorious. Hence men in all ages, who have thought it incumbent on them to imagine, find out, and frame the worship of God, or any thing thereunto belonging, have made it constantly their design to fix on things, either in themselves or in the manner of their performance (to their judgment), beautiful, orderly, comely, and glorious. And, indeed, that
74
worship may be well suspected not to be according to the mind of God, which comes short in these properties of order and beauty, comeliness and glory. I shall add unto this only this reasonable assertion, which no man can well deny, -- viz., that what is so in his worship and service, God himself is the most proper judge. If, then, we evince not that spiritual gospel worship, in its own naked simplicity, without any other external adventitious helper or countenance, is most orderly, comely, beautiful, and glorious (the Holy Ghost in the Scripture being judge), we shall be content to seek for these things where else, as it is pretended, they may be found. To this end, --
1. The first thing in general observable from these words is, that in the spiritual worship of the gospel the whole blessed Trinity, and each person therein distinctly, do in that economy and dispensation wherein they act severally and peculiarly in the work of our redemption, afford distinct communion with themselves unto the souls of the worshippers. So are they all here distinctly mentioned: "Through him" (that is, Jesus Christ, the Son of God) "we have access by one Spirit" (that good and holy Spirit the Holy Ghost) unto God, that is the Father;" for so is that name to be taken upJ ostatikw~v, "personally," when it is mentioned in distinction from the Son and Spirit. There is no act, part, or duty of gospel worship, wherein the worshippers have not this distinct communion with each person in the blessed Trinity. The particulars shall be afterward spoken unto.
This is the general order of gospel worship, the great rubric of our service. Here in general lieth its decency, that it respects the mediation of the Son, through whom we have access, and the supplies and assistance of the Spirit, and a regard unto God as a Father. He that fails in any one of these, he breaks all order in gospel worship. If either we come not unto it by Jesus Christ, or perform it not in the strength of the Holy Ghost, or in it go not unto God as a Father, we transgress all the rules of this worship. This is the great canon, which if it be neglected, there is no decency in whatever else is done in this way. And this, in general, is the glory of it. Worship is certainly an act of the soul, <402237>Matthew 22:37. The body hath its share by concomitancy and subserviency to the direction of the mind. The acts of the mind and soul receive their advancements and glory from the object about which they are conversant. Now that, in this gospel
75
worship, is God himself in his Son and Holy Ghost, and none else. Acting faith on Christ for admission; and on the Holy Ghost for his assistance (so going on in his strength); and on God, even the Father, for acceptance, -- is the work of the soul in this worship. That it hath any thing more glorious to be conversant about, I am as yet to learn. But these things will be handled apart afterward. This, in general, is the order and glory of that worship of which we speak.
2. The same is evident from the general nature of it, -- that it is an access unto God. "Through him we have an access to God." There are two things herein that set forth the excellency, order, and glory of it: --
(1.) It brings an access;
(2.) The manner of that access, intimated in the word here used; it is prosagwgh.>
(1.) It is an access, an approach, a drawing nigh unto God; so the apostle calls it a "drawing near," <581022>Hebrews 10:22, "Let us draw near with a true heart;" that is, unto God, in "the holiest," verse 19. In the first, giving out of the law, and instituting the legal worship, the people were commanded to keep at a distance; and they were not, on pain of death, so much as to touch the mount where the presence of God was, <021912>Exodus 19:12. And, accordingly, they stood afar off, whilst Moses drew near to the thick darkness where God was, <022021>Exodus 20:21. So, not only when the high priest went into the most holy place once a-year with blood (of which afterward), but when the priests in their courses went into the holy place to burn incense daily, the people were kept without, as <420110>Luke 1:10. But this gospel worship is our access or drawing nigh to God; no interposition of vails, or any other carnal, ordinance whatever. All is made open, and a new and living way of access given unto us, <581020>Hebrews 10:20. And what, in general, can be added to set forth the glory of this worship, to a soul that knows what it is to draw nigh to God, I know not. The heathens of old derided the Egyptians, who, through many stately edifices, and with most pompous ceremonies, brought their worshippers to the image of an ape. I say no more; but let them look to it, how they will acquit themselves who frame much of their worship in a ceremonious access to an altar or an image. The plea of referring unto God at the last hath been
76
common to all idolaters, of what sort soever, from the foundation of the world.
(2.) It is a prosagwgh> that we have in this worship; -- a manuduction unto God, in order, and with much glory. It is such an access as men have to the presence of a king, when they are handed in by some favourite or great person. This, in this worship, is done by Christ. He takes the worshippers by the hand, and leads them into the presence of God; there presenting them (as we shall see), saying, "Behold I and the children which God hath given me," <580213>Hebrews 2:13. This is the access of believers; thus do they enter into the presence of God. Some, it may be, will be ready to say, that a man may be ashamed to speak such great things as these of poor worms, who have neither order in their way, nor eloquence in their words, nor comeliness in their worship. Let such men know that they must yet hear greater things of them: and it is meet, indeed, they should be in all things conformable unto Christ; and, therefore, have neither form, nor comeliness, nor beauty in themselves, their way, or their worship, to the eyes of the world, as <235302>Isaiah 53:2. And "the world knows not them" and their ways, because "it knew not him" nor his ways, 1<620301> John 3:1. But if God may be allowed to judge in his own matters, the spiritual worship of the saints is glorious, since in it they have such an access, such a manuduction unto God.
3. From the immediate object of this worship; and that is God. We have an access to God. It is, as I said, the Father who is here peculiarly intended. God, as God, -- he who is the beginning and end of all, whose nature is attended with infinite perfection, -- he from whom a sovereignty over all doth proceed, -- is the formal object of all divine and religious worship. Hence, divine worship respects, as its object, each person of the blessed Trinity equally, not as this or that person, but as this or that person is God; that is the formal reason of all divine worship. But yet, as the second person is considered as vested with his office of mediation, and the Holy Ghost as the comforter and sanctifier of his saints; so God the Father is in peculiar manner the object of our faith, and love, and worship. So Peter tells us, 1<600121> Peter 1:21, that through Christ we "believe in God, that raised him up from the dead, and gave him glory." Christ being considered as mediator, God that raised him from the dead -- that is, the Father -- is regarded as the ultimate object of our worship; though worshipping him
77
who is the Father as God, the other persons are in the same nature worshipped. This whole matter is declared, <480406>Galatians 4:6 (which I cannot now particularly open), with this explanation, that in our access unto God, Christ being considered as the mediator, and the Holy Ghost as our comforter, advocate, and assister, the saints have a peculiar respect unto the person of the Father.
There are two things that hence arise, evidencing the order, decency, and glory of gospel worship: --
(1.) That we have in it a direct and immediate access unto God;
(2.) That we have access unto God as the Father of our Lord Jesus Christ, and ours in him.
(1.) This is no small part of the glory of this worship, that our access is unto God himself. When outward worship was in its height and glory, the access of the worshippers immediately was but unto some visible sign and pledge of God's presence. Such was the temple itself; such was the ark and the mercy-seat. So Paul, describing the tabernacle and temple worshippers, <581001>Hebrews 10:1, calls them prosercome>nouv, "the comers unto sacrifices." There was, as it were, a stop upon their access, in the visible representations of God's majesty and presence to which they did approach. But now, in this spiritual worship of the gospel, the saints have direct and immediate access unto God, -- " the way into the holiest," not made with hands, being laid open unto them all. And where they are enjoined the use of any outward signs, as in the sacraments, it is not, as it were, to stop them there from entering into heaven, but to help them forward in their entrance; as all know who are acquainted with their true nature and use. I do not say that any of the worship of old was limited in the sensible pledge and tokens of God's presence; but only that the spirit of the worshippers was kept in subjection, so as to approach unto God only as he exhibited himself to their faith in those signs, and not immediately, as we do under the gospel.
(2.) We have in this spiritual worship of the gospel access unto God as a Father. I showed, in the opening of the words, that God is distinctly proposed here as the Father of our Lord Jesus Christ, and in him our God and Father. Hence are we said to come "to the throne of grace,"
78
<580416>Hebrews 4:16; that is, unto God as he is gloriously exalted in the dispensation of grace, in kindness, love, mercy, -- in a word, as a Father. God on the throne of grace, and God as a Father, is all one consideration; for, as a Father, he is all love, grace, and mercy to his children in Christ. When God came of old to institute his worship in giving of the law, he did it with the dreadful and terrible representation of his majesty, that the people chose not to come near, but went and
"stood afar off, and said unto Moses, Speak thou with us, and we will hear: but let not God speak with us, lest we die," <022018>Exodus 20:18, 19.
And by this dreadful representation of the majesty of God, as the object of that worship, were they kept in fear and bondage all their days. But now are the saints encouraged to make their approach unto God as a Father; the glory whereof the apostle excellently expresseth, <450814>Romans 8:14, 15. That fear and bondage wherein men were kept under the law is now removed, and in the place thereof a spirit of children, with reverent boldness going to their father, is given unto us. This, I say, adds to the glory, beauty, and excellency of gospel worship. There is not the meanest believer but, with his most broken prayers and supplications, hath an immediate access unto God, and that as a Father; nor the most despised church of saints on the earth but it comes with its worship into the glorious presence of God himself. And this I shall add, by the way, -- that men's attempting to worship God who are not interested in this privilege of access unto him, is the ground of all the superstitious idolatry that is in the world. I shall instance in two things, which are the springs of all others: --
[1.] Having not experience of the excellency of this privilege, nor being satisfied with the use of it, men have turned aside to the worship of saints and angels in heaven. This is the very substance of all the reasons that the Papists plead in the justification of that superstition: "To have access to God! It is too great a boldness to come to him immediately; and so it becomes us humbly to make use of the favorites of the court of heaven, of saints and angels, to desire them to entreat with God for us." Now, not to speak of their unacquaintedness with the mediation of Christ herein, which is plain infidelity, what is this but directly saying, "We understand
79
nothing of gospel worship (wherein believers by Christ have a direct `access with boldness' to God himself); and therefore it is that we had rather fix on this `voluntary humility,' as the apostle calls it, <510218>Colossians 2:18, than venture on this access unto God"? This, I say, is the reasoning of men unacquainted with this part of the glory of gospel worship.
[2.] Hence are they forced to invent outward, visible pledges and signs of God's presence, as they imagine, to which they may have access; seeing they are unacquainted with that which is directly unto God himself. Hence images and pictures, altars and the east, must be regarded in worship; with which they can have an immediate conversation, -- have an access in their thoughts to them, and, as they think, by them unto God. And on the same account must the sacraments be changed, and that which was appointed to assist us in our entrance unto God be made a god, that men may have an easy access unto him. Carnal men, that know nothing of the other, souls are not at all moulded or affected by any pure act of faith, are here stirred by their senses, and act by them in their worship. And this is the ground wherein all their pompous rites, invented by men in the worship of God, do grow; -- even a design and engine to afford carnally-minded men somewhat to be conversant about in their worship, who have no principle to enable them to use this privilege of approaching unto God himself. It is true, they will say it is God alone whom they worship, and whom they intend to draw nigh unto; but I must needs say, that if they knew what it were to do so immediately by Christ, they would be satisfied therewith, and not seek such outward helps in their way as they do.
4. It appears from the principal procuring cause and means of this our access to God; which is Jesus Christ, -- through him we have this access. This is a new spring of beauty and glory, which we must consider in the particulars of it. That access which the people of God had to the outward pledge of his presence, was by their high priest; and that not in his own person, but barely in his representation of them; and that but once a year: but in the worship of the gospel, the saints have an access through Christ unto God himself in their own persons, and that continually. Now, we have this access through Christ upon many accounts: --
(1.) Because he hath purchased and procured this favor for us, that we should so approach unto God, and find acceptance with him. We are
80
"accepted in the Beloved," <490106>Ephesians 1:6. I must not stay to show how, by paying a ransom for us, and "bearing our iniquities," he hath answered the law, removed the curse, reconciled us to God, pacified his anger, satisfied justice, procured for us eternal redemption; all which belongs to his procuring for us this favor of acceptance with God. The apostle gives us the sum of it, <580217>Hebrews 2:17, He hath, as a high priest, "made reconciliation for the sins of the people;" on the account whereof they have an "access by faith into this grace," <450501>Romans 5:1, 2. In this sense have we our access unto God through Christ. He hath purchased it for us. It is no small portion of the price of his blood. Nothing else could procure it; -- not all the wealth of the world, not all the worth of angels in heaven: none could do it but himself. Go into the most pompous, stately place of outward worship upon the earth, -- consider all the wealth and glory of its structure and ornaments; it is an easy thing for a wise man to guess what it all cost, and what is the charge of it. However, none so foolish, but can tell you it is all the price of money; it was bought with "silver and gold," and" corruptible things "it is the "thick clay:" and he that hath most money may render that kind of worship most beauteous and glorious. But now the gospel worship of believers is the price of the "blood of the Son of God." Access to God for sinners could no other way be obtained. Let men, as the prophet speaks, "lavish gold out of their bags" (<234606>Isaiah 46:6) upon their idols; their self-invented worship shall come as short, in true glory and beauty, of the meanest prayers of poor saints, as the purchase of corruptible things doth of the fruit of the blood and death of the Son of God, 1<600118> Peter 1:18, 19.
(2.) We have this access from Christ, inasmuch as he hath opened, prepared, and dedicated a way for us to enter into the presence of God. Favor being procured, a way of entrance is also to be provided; otherwise poor souls might say, "There is water, indeed, in the well; but the well is deep, and we have not wherewith to draw. There is an acceptance purchased for us in the presence of God; but by what way shall we come unto him?" I say, he hath provided for us also a way whereby we may enter, <581019>Hebrews 10:19, 20, -- "By a new and living way." The way into the holiest, of old, was through the vail that hung always before; which the apostle calls "the second vail," <580903>Hebrews 9:3. The form and use thereof you have, <022631>Exodus 26:31, 32, etc. Through this vail the high priest
81
entered into the holy place. Instead hereof, for an entrance into the presence of God in the holy place not made with hands, Christ hath provided and dedicated a "new and living way" for us. This way is himself; as he telleth Thomas, <431406>John 14:6, "I am the way." It is by him alone that any can obtain an access unto God. But as to our constant approach in worship, there is a peculiar respect had unto his suffering for us in the flesh. We enter "by his blood," and "through his flesh." How is that? As men being to go to some great potentate or general in an army have, it may be, some word or token which they show, declare, or make use of, if by any they are hindered in their address, -- so it is with believers. The law would stop them in their access to God; so would sin and Satan: but their being "sprinkled with the blood of Christ" is the token that lays all open unto them, and removes all obstacles out of the way; -- and when they come into the presence of God, it is the suffering of Christ in the flesh that they insist on as to their acceptation with him. They go to God through him, in his name, "making mention of his righteousness, death, and bloodshedding, pleading for acceptance on his account. This is their "new and living way" of going unto God; -- this path they tread, this entrance they use; and no man can obtain an access unto God but by an interest herein. I wonder not at all that men who know not this way -- who have no share, nor ever took one step in it -- do fix on any kind of worship whatever, rather than once make trial what it is to place the glory of their worship in an access unto God, seeing they have no interest in this way, without which all attempts after it would be altogether fruitless and vain. Now, this adds to the order, and increaseth the glory and beauty, of the spiritual worship of the gospel. Go to the mass-book and the rubric of it; -- you will see how many instructions and directions they give priests about the way of going into their sanctum and to their altars; -- how they must bow and bend themselves, sometimes one way sometimes another; sometimes kneel, sometimes stand; sometimes go backwards, sometimes forward. This is their way to the breaden god; this they call order, and beauty, and glory; and with such like things are poor, simple sots deluded, and carnal wretches, enemies to Christ and his Spirit, blinded to their eternal ruin. Surely, methinks, this way of gospel access to God is far more comely and glorious: -- it is in and by Christ, -- a way dedicated by himself on purpose; it is sprinkled with his blood; it is opened by his suffering in the flesh, and abides "new and living" for ever. Were not
82
blindness come on men to the utmost, -- were it not evident that they can see nothing afar off, -- that they are wholly carnal and unspiritual, "savoring not the things of God," -- it were impossible that they should reject these pearls of the gospel for the husks of swine, such things as they shall never be able to vie with the old heathen in. This only may be said in their excuse, that they cast away and reject what they had no share in, for that which is most properly their own.
(3.) We have this access through Christ, in that he is entered before us into the presence of God, to make way for our access unto him, and our acceptance with him. So the apostle, <580414>Hebrews 4:14, "We have a great high priest, that is passed into the heavens, Jesus the Son of God." He is gone already into the presence of God to that purpose. The same apostle tells us, <580619>Hebrews 6:19, 20, "Let us look to `that within the vail, whither Jesus the forerunner is for us entered,'" -- pro>dromov uJpe
(4.) We have this access through Christ, as he is "the high priest over the house of God." This the apostle at large declares, and much insists upon, in the Epistle to the Hebrews. One or two places shall suffice to instance in. <580414>Hebrews 4:14-16: The inference which the apostle makes from this consideration, that Christ is our high priest entered into heaven, is, that we
83
should draw nigh unto the throne of grace; and, because he is such a holy priest as he there describes, that we should draw nigh with boldness, or spiritual confidence of our acceptance with God. And this the apostle manageth at large throughout that epistle; -- that notwithstanding all the outward glory and splendor of the legal worship, yet that which is appointed in the gospel is far to be preferred before it, inasmuch as the High Priest of this is unspeakably above the high priest by whom that was principally administered. And again, <581021>Hebrews 10:21, 22, the encouragement to draw nigh to God is taken from this, that we have a "high priest over the house of God." And it is also considerable, what the Holy Ghost requireth in them who should come nigh to worship God under the guidance and conduct of this blessed and merciful high priest. Is it that they have such vestments and ornaments in their admission? No; but faith, and sanctification, and holiness, are the three great qualifications of these worshippers. "Let us draw nigh," saith he, "in full assurance of faith," etc., "and our bodies washed with pure water;" -- that is, purified with the blood of Christ, typified in the water of baptism; or else, it may be, effectually cleansed in soul and body by the Holy Ghost, who is frequently compared to water the work of purifying and sanctifying the souls of believers.
Upon this general head I might make a long stand, to evidence the beauty, order, and glory of the spiritual worship of God, in that it our access to God through Christ, "as the great high priest over the house of God." This, indeed, is so great, that the apostle makes it the sum of his whole dispute about the excellency of the gospel, and our coming to God thereby, <580801>Hebrews 8:1, 2. "This is," saith he, "upon the matter, the sum of all: Those with whom we have to do, they had a high priest, in whom, and the administration by him performed, consisted the glory of all their worship. We also," saith he, "have a high priest no less than they had; but herein there is no comparison between them and us, that we have such a high priest," -- whom he describes; -- first, from his own diginity, honor, and glory; he is "set on the right hand of the Majesty of heaven;" -- secondly, from his office or ministry, -- namely, that he ministers not in a tabernacle, such as was that of Moses, and Solomon's temple, but in heaven itself, the place of the glorious presence and immediate manifestation of God's glory; -- which he calls "the tabernacle which the
84
Lord pitched;" that is, which he appointed for the place of worship to his saints under the ministry of Christ, their high priest. And though other places are necessary here on earth for their assemblies, as they are men clothed with flesh and infirmities, yet there is none pitched, appointed, or consecrated for the holy and solemn acceptance of their service, but heaven itself; where the High Priest is always ready to administer it before God. And as to the assemblies here below, all places are now alike. And what can be more glorious than this, -- namely, that the whole spiritual worship of the gospel, performed here on earth by the saints, is administered in heaven by such a holy Priest, who is at the right hand of the throne of the majesty of God! and yet under his conduct we have by faith an entrance into the presence of God.
Go to, now, you by whom the spiritual worship of the gospel is despised; [you] that -- unless it be adorned, as you say (or rather defiled), with the rites and ceremonies of your own invention -- think there is no order, comeliness, or beauty in it! set yourselves to find out whatever pleaseth your imaginations; borrow this of the Jews, that of the Pagans, all of the Papists that you think conducing to that end and purpose; lavish gold out of the bag for the beautifying of it; -- will it compare with this glory of the worship of the gospel, that is all carried on under the conduct and administration of this glorious High Priest? It may be they will say that they have that too, and that ornaments do not hinder but that they have also their worship attended with that glory relating to the holy Priest. But do they think so indeed? and do they no more value it than it seems they do? Why are they not contented with it, but they must find out many inventions of their own to help to set it off? Surely it is impossible that men, thoroughly convinced of its spiritual excellency, should fall into that fond conceit of making additions of their own unto it. Nor do they seem rightly to weigh that the holy God doth, all along, oppose this spiritual excellency of gospel worship to the outward splendor of rites and ordinances, instituted by himself for a time; so that what men seek to make up in these things doth but absolutely derogate from the other; and all will one day know, whether it be for want of excellency in the spiritual administration of the gospel worship, under and by the glorious High Priest, or for want of minds enlightened to discern it, and hearts quickened to experience it, that some do lay all the weight of the beauty of gospel
85
worship on matters that they either find out themselves, or borrow from others who were confessedly blind as to all spiritual communion with God in Christ. But if any man list to contend, "we have no such custom, neither the church of God;" only I hope it will not be accounted a crime, that any please themselves and are contented with that glory and beauty, in their worshipping of God, which is given unto it from hence, that they have in it an access to God by Jesus Christ, as the great high priest of their profession and service. However, I am sure this is, and may well be, an unspeakable encouragement and comfort in the duty of drawing nigh unto God, to all the saints, whether in their persons, families, or assemblies, -- that Jesus Christ is the great high priest that admits them to the presence of God; who is the minister of that heavenly tabernacle where God is worshipped by them. If we are but able, as the apostle speaks, to look to the things that are not seen, 2<470418> Corinthians 4:18, -- that is, with eyes of faith, -- we shall find that glory that will give us rest and satisfaction; and for others, we may pray, as Elisha for his servant, that the Lord would open their eyes, and they would quickly see the naked, poor places of the saints' assemblies not only attended with horses and chariots of fire, but also Christ walking in the midst of them, in the glory wherewith he is described, <660113>Revelation 1:13-16; which surely their painted or carved images will be found to come short of. And if the Lord Jesus Christ be pleased, in his unspeakable love, to call his churches and ministers his "glory," as he doth, 2<470823> Corinthians 8:23, surely these may be contented to make him their only glory. To which purpose we may observe, --
[1.] Our Savior Christ warns us of some who thought to be heard for their heathenish "vain repetitions" and "much babbling," <400607>Matthew 6:7. I will not make application of it unto any; but this I say, that men will not be a little mistaken, if they think to be heard for any carnal self-invented furtherance of their devotion. But here lies the joy and confidence of the poor saints, -- they have a merciful High Priest over the house of God, by whom they are encouraged to draw nigh with boldness to the throne of grace. He takes them by the hand, and leads them into the presence of God; where, through his means, they obtain a favorable acceptance.
[2.] Nor need they be solicitous about their outward estate and condition. This was the misery of the Jews of old, -- that when they were driven from Jerusalem, and carried into captivity, they were deprived of all the
86
solemn worship of God; they had no high priest, no sacrifice, no altar, tabernacle, or solemn assemblies, -- which were all tied to that place. Hence we find how bitterly David complains, when, by the persecution of Saul, he was for a season driven from the place of God's holy and solemn worship: be saw not the glorious ornaments of the high priest, nor the beautiful structure of the tabernacle, nor the order of the Levites and priests in worship. It is now otherwise with the people of God, be they never so poor, and destitute of all outward accommodations. Are their assemblies in the mountains, in the caves and dens of the earth? -- Christ, according to his promise, is in the midst of them as their high priest, and they have in their worship all the order, glory, and beauty (I mean, observing gospel rules) that in any place under heaven they can enjoy and be made partakers of. All depends on the presence of Christ, and their access to God by him; and he is excluded from no place, but thinks any place adorned sufficiently for him which his saints are met in or driven unto. Let the hands that hang down be lifted up, and feeble knees be strengthened; -- whatever their outward, distressed condition may be, here is order, beauty, and glory, in the worship of God, above all that the world can pretend unto!
[3.] Here lies encouragement to them upon a spiritual account, as to the state of things between God and their own souls. They have discoveries made unto them of the glory, majesty, and holiness of God. They know that he is "a consuming fire;" -- they have visions of his excellencies, which the world is not acquainted with. They are also sensible of their own poverty, wretchedness, sin, weakness, -- how unfit, how unable to approach unto him, or to have to do with him in his holy worship; -- they are ashamed of their own prayers and supplications, and could oftentimes, when they are gone through, wish them undone again, considering how unanswerable they are to the greatness and holiness of God. In this condition there is a plentiful relief tendered to faith from the consideration of this High Priest. That this may be more evident, and that the beauty and glory of gospel worship may be by them farther discovered, I shall particularly insist on some parts of it: --
First. Our High Priest bears and takes away all the sinfulness and failings that are in or do accompany the holy worship of his saints. The world is apt to despise the worship of the saints, as mean and contemptible, --
87
unmeet for the majesty of God. This puts them on the inventing of what they suppose more glorious and beautiful, though God abhors it. But the saints themselves know that of their defects, wants, and failings in their worship, that the world know not of, and how unfit it is and unsuited to the holy majesty of God, with whom they have to do. They know how the bitter root of unbelief in their hearts springs up and defiles them and their duties; -- how effectually vanity works in their minds, and a secret loathness in their wills, in their best duties and most solemn acts of worship; besides innumerable other sinful distempers, that oftentimes get ground and place in their hearts. These, they know, are the things that, in and of themselves, are enough to defile, pollute, and render abominable all their worship; yea, and if God should "mark what is amiss," the guilt of their holy worship is enough to make both it and them that perform it to be for ever rejected. But now, here is their relief; here beauty, glory, and order, is recovered to their worship; -- Christ, as their high priest, takes away all the evil, filth, and iniquity of their holy things, that they may be presented pure, and holy, and glorious before God. So did Aaron typically of old, <022838>Exodus 28:38. Thus doth Christ, our high priest, really answer for all that is amiss. All failings, all miscarriages in his saints, them he takes on his own score; and what is from his Spirit, that enters into the presence of the holy God. So, <490525>Ephesians 5:25-27, he presents it to himself, and by him it is presented unto God. By this means doth the Lord Christ preserve the glory and beauty of gospel worship, notwithstanding all the defects, and failings, and defilements, that, from the weakness and sins of his saints, do seem to cleave unto it.
Secondly. This is not enough. Besides the weakness, sinfulness, and imperfections that attend their duties, for which they may be justly rejected, there is not any thing of worth in them for which they may be accepted; -- nothing that should yield a sweet savor unto God. Wherefore Christ, as the high priest by whom all believers have their access unto God, takes their duties and prayers, and adds incense unto them, that they may have a sweet savor in heaven, <660803>Revelation 8:3. The altar is the place for the priests offering their sacrifices of prayers; and our altar is in heaven: other men may appoint theirs elsewhere. The Lord Christ, the high priest in the temple of God in heaven, and in the holy place not made with hands, is the angel that stands at the altar before the Lord, -- the
88
golden altar of incense before the throne; -- not the altar for sacrifice, which he hath finished already, but only the altar of incense or intercession, remains. On this golden altar are the prayers of all saints offered. But how came they to be acceptable unto the Lord? Why, this high priest hath much incense, a bottomless store and treasure of righteousness that he adds unto them; which is the only sweet perfume in the presence of the Lord. This makes all their worship glorious indeed. Christ, the high priest, takes away the iniquity and failings of them, he adds his own righteousness unto it; and so in his own person offers it on the golden altar (that is, his own self) before the throne of God continually.
Now, as this tends exceedingly to the consolation of believers, so it stains the glory of all the outward pompous worship that some are so delighted in. For believers, what can more tend to their comfort and encouragement, than that the Lord Christ takes their poor weak prayers, which themselves are oftentimes ashamed of and humbled for, and are ready to cry out against themselves by reason of them; and what by taking away the evil of them, what by adding the incense of his own righteousness, makes them acceptable at the throne of grace! They little know what beauty and glory those very duties which they perform and are troubled at are clothed withal: and for the beauty and glory of gospel worship, in comparison of all the self-invented rites of men, how will one thought of faith about this administration of Christ in heaven with the prayers of the saints, cast contempt and shame upon them! What is all their gaudy preparation, in comparison of the high priest of the saints offering up their prayers on the golden altar before the throne of God! This is order, comeliness, and beauty.
Thirdly. Christ, as the high priest of the saints, presents both their persons and their duties in the presence of and before the Lord. This is that which was signified of old in the high priest's precious stones set in gold on his breast and shoulders, with the names of the children of Israel in them, <022821>Exodus 28:21. Christ, our high priest, is entered into the holy place for us, and there presents all his saints and their worship before the Lord, being "not ashamed to call them brethren," and saying of them, "Behold I and the children which the Lord hath given me."
89
And this is the fourth thing in the words, manifesting the excellency and glory of gospel worship, taken from the principal procuring cause: -- It is an access to God, through Christ.
90
SERMON 4
5. THIS also adds greatly to the glory and excellency of evangelical worship, that we have in it an access unto God, "in one Spirit," or "by one Spirit."
I shall show in brief, --
(1.) How we have it "by the Spirit;"
(2.) How "in one," or "by one Spirit."
(1.) That by the Spirit the Holy Ghost is here intended, is not questioned by any. He is that "one Spirit" who works in these things, and "divideth to every one as he pleaseth," 1<461211> Corinthians 12:11. I shall not here handle the whole work of the Holy Ghost in and upon the souls of the saints, in and for the performance of all the duties of worship wherein they draw nigh unto God by Christ and obtain communion with him, as absolutely considered; but only so far as his work renders the worship we speak of beautiful and comely; which is the matter we have in hand. And that I shall do in some few considerations: --
[1.] The Lord Jesus Christ hath promised to send his Spirit to believers, to enable them, both for matter and manner, in the performance of every duty required in the word, <235921>Isaiah 59:21. He will give his word and Spirit. The promise of the one and the other is of equal extent and latitude. Whatever God proposeth in his word to be believed, or requireth to be done, -- that he gives his Spirit to enable to believe and do accordingly. There is neither promise nor precept, but the Spirit is given to enable believers to answer the mind of God in them; nor is the Spirit given to enable unto any duty, but what is in the word required. The Spirit and the word, in their several places, have an equal latitude; the one as a moral rule, the other as a real principle of efficiency. Hence they who require duties which the word enjoins not, have need of other assistances than what the Spirit of grace will afford them; and those who pretend to be led by the Spirit beyond the bounds of the word, had need provide themselves of another gospel. Now, with promises hereof doth the gospel abound. He shall "lead us into all truth;" -- he shall "teach us all things;" -- he shall "abide with us for
91
ever." Having given his disciples precepts for their whole duty to God and himself, he promiseth them his Spirit to abide with them, to enable them for the accomplishment of them.
[2.] There are three things that are needful for the right performance of gospel worship: --
1st. Light and knowledge, that we may be acquainted with the mind and will of God in it, -- what it is that he accepteth and approveth, and is appointed by him; that we may know "how to choose the good and refuse the evil," -- like the sheep of Christ, hearing his voice and following him, not hearkening to the voice of a stranger.
2dly. Grace in the heart, so that there may be, in this access unto God, a true, real, spiritual, saving communion, obtained with him in those acts of faith, love, delight, and obedience, which he requireth; without which it is in any thing "impossible to please God."
3dly. Ability for the performance of the duties that God requireth in his worship, in such a manner as he may be glorified, and those who are called to his worship edified in their most holy faith. Where these three concur, there the worship of God is performed in a due manner, according to his own mind and will; and so, consequently, is excellent, beautiful, and glorious, -- God himself being judge. Now, all these do believers receive by and from the Spirit of Christ; and, consequently, have by him their access to the Father; that is, are enabled unto, and carried on in, the worship which God requireth at their hands.
1st. It is he who enables them to discover the mind of God, and his will concerning his worship, that they may embrace what he hath appointed, and refuse the thing whereof he will say at the last day, "Who hath required this at your hand?" He is promised to "lead them into all truth," as the Spirit of truth, <431613>John 16:13; and is the blessed "unction" that teacheth them all things, 1<620227> John 2:27, -- all things for the glory of God, and their own consolation. It is he that speaks the word, which sounds in the ears, "This is the way; walk in it." And when Paul prays for the guidance of the saints, he doth it by praying that God would give them the "Spirit of wisdom and revelation" in Christ, <490117>Ephesians 1:17. Now, this he doth two ways: --
92
(1st.) By causing them diligently to attend unto the word, the voice of Christ, for their direction, and to that only. This is the great work of the Spirit. So <431613>John 16:13, it is said, "He shall not speak of himself; but whatsoever he shall hear, that shall he speak;" -- that is, he shall reveal and declare nothing but what is the mind of Christ manifested in the word; and that he shall call men to attend unto. "To the law and to the testimony" (to the word), -- that is his constant voice. If men turn to any other teaching, they go out of the compass of his commission, -- that direction which the Father began from heaven, "This is my beloved Son; hear him." He is the only master and teacher that the Spirit carries all believers unto. He still cries, "Hear him; attend unto him speaking in the word." It is true, in point of practice, according to the rule for the remedying of scandals and disorders, we are commanded to "hear the church," or obey the wholesome directions of it, and to walk according to the gospel; but as to the worship of God, both as to the matter and rules in the appointment of it, we are called continually by the Spirit to hear Christ always; -- and that spirit is not of Christ which sends us to any else.
(2dly.) By revealing the mind of Christ unto us in the word. This is his work, which he undertakes and performs. I confess that, notwithstanding the assistance that he is ready to give unto them, there are many mistakes, even amongst the saints themselves, in their apprehensions in and about the worship of God. They are many times careless in attending to his directions; negligent in praying for his assistance; slight and overly in the use of the means by him appointed for the discovery of truths; regardless of dispossessing their minds of prejudices and temptations, hindering them in the discovery of the mind of God. It is, therefore, no wonder they are left to be corrected under their own mistakes and miscarriages. But this hinders not but that the Spirit may be said to give the knowledge of the worship of God in the word unto believers; and that because it is not, nor can be, profitably and savingly attained any other way. As "no man can say that Jesus is the Lord, but by the Spirit," -- so no man can know the way of God's house and worship but by the Spirit; -- and we see by experience, that those that despise his assistance, rather trust to themselves and other men for the worship of God than to the word. This he does, ordinarily, in the use of means, -- at least so far, that though in
93
some particulars there may be amongst them mistakes, yet not usually such but that their performances are accepted of God in Christ. And in those things wherein they are at any time "otherwise minded" than according to truth, if they continue waiting, that also shall be revealed unto them from the word by the Spirit. The worship of God is not of man's finding out, but of his designation who is "the wisdom of God." It is not taught by human wisdom, nor is it attainable by human industry; but by the wisdom and revelation of the Spirit of God. It is every way divine and heavenly in its rise, in its discovery; and so becoming the greatness and holiness of God. For what doth please God, God himself is the sole judge. If any thing else set up itself in competition with it, for beauty and glory, it will be found, to be engaged in a very unequal contest at the last day.
2dly. Believers have this access by the Spirit, inasmuch as he enables them to approach unto God in a spiritual manner, with grace in their hearts, as he is the Spirit of grace and supplication. This is one special end for which the Spirit is promised unto believers, -- namely, that he may be in them "a Spirit of grace and supplication," enabling them to draw nigh unto God in a gracious and acceptable manner, <381210>Zechariah 12:10, 11. And this is one part of the work that he doth perform, when he is bestowed on them according to the promise. <450826>Romans 8:26, 27: Let men do their best and utmost, they know not so much as what they ought to pray for; but the Spirit of Christ alone enables them to the whole work. If all the men in the world should lay their heads together to compose one prayer for the use of any one saint but for one day, they were not able to do it so as that it should answer his wants and conditions; nor can any man do it for himself, without the help and assistance of the Spirit, whose proper work this is.
It were a long work, to show what the Holy Ghost, as a Spirit of grace in the hearts of believers, doth to this end, that they may have, in their access unto God, a saving, spiritual communion with him in Christ; wherein, indeed, consists the chiefest head of all the glory and beauty that is in the worship of God. Should I handle it, I must insist upon all these particulars: --
(1st.) That the Holy Spirit discovers their wants unto them, their state and condition, with all the spiritual concernments of their souls; with which, without his effectual working, no man can come to a saving acquaintance
94
spiritually. Men may think it an easy thing to know what they want; but he that knows the difficulty of obedience, the deceitfulness of the heart, the wiles of Satan, the crafts and sleights of indwelling sin, will not think so, but will grant that it is alone to be discovered by the Spirit of grace.
(2dly.) It is he alone which really affecteth the heart and soul with their wants, when they are discovered unto us. We are of ourselves dull and stupid in spiritual things; and when matters of the most inexpressible concernment are proposed, we can pass them by without being affected in any proportion to their weight and importance. The Holy Ghost deeply affects the heart with its spiritual concernments, works sorrow, fear, desire, answerable to the wants that are discerned, making "intercession with sighs and groans that cannot be uttered."
(3dly.) It is he alone that can reveal the saving relief and supplies that God hath provided in the promises of the gospel for all the wants of the saints; so enabling them to make their supplications according to the mind of God. It is not the consideration of the letter of the promises that will discover savingly unto us the glorious relief that is provided in them for our wants; but it is revealed unto the saints effectually by the Spirit, as provided by the love of the Father, and purchased by the blood of the Son, and stored up for us in the covenant of grace, that we may make our requests for our portions according to the will of God.
(4thly.) It is the Holy Ghost that works in believers faith, love, delight, fervency, watchfulness, perseverance, -- all, those graces that give the soul communion with God in his worship, -- and in Christ renders their prayers effectual. He doth this radically, by begetting, creating, ingenerating them in the hearts of believers, in the first infusion of the new, spiritual, vital principle with which they are endued when they are born of him; as also by acting, exciting, and stirring them up in every duty of the worship of God that they are called unto; so enabling them to act according to the mind of God.
By these hath the soul spiritual communion with God in the duties of his worship; and these, with sundry other things, should be handled, if we aimed to set out the work of the Spirit in the worship of the gospel as he is a Spirit of grace and supplication. But the mentioning of them in general is sufficient for the end proposed, -- namely, to discover the beauty and
95
the glory of the worship that is thus carried on. Herein lies that which all the beauty of the world fades before, and becomes as a thing of nought, -- which brings all the outward pomp of ceremonious worship into contempt; -- I mean the glory and excellency that lies in the spiritual communion of the soul with God, by the grace of the Holy Ghost, in that heavenly intercourse which is between God and his saints in their worship, by this means. The Holy Ghost is essentially God himself, blessed for ever in his own person. He comes upon the hearts of the elect, and communicates of his own grace unto them. These graces he enables them to act, exert, and put forth in their worship of God. These God delights in, as coming from himself, as of his own workmanship in us; -- he seeth a return of himself to himself, of his grace to his glory: and by these do the saints approach into his presence, speak to him, treat with him, and hear from him. It is the language of faith and love alone, and the like graces of his Spirit, that God hears in his worship. Other voices, cries, and noises he regards not; yea, at least, if not some of them in themselves, yet all of them when these are wanting, are an abomination unto him. However, this is the beauty and the glory of the worship of the gospel, -- the beauty and glory that God sees in it. Where this work of the Spirit of God is in his worship, there faith, love, delight, and fervency are in a saving and spiritual manner exercised. He is an atheist, who will deny that they are acceptable to God, -- that this worship is glorious, beautiful, and comely: and he is no better, who thinks that any outward solemnity can render worship so, when these are wanting. So that they are the things on which the whole doth turn.
3dly. As always from the foundation of the world, so in the New Testament, the solemn worship of God is to be performed in the assemblies of his saints and people. Now, where the same worship is to be performed by many, the very law of nature and reason requireth that some one or more, according as there is necessity, should go before the rest of the assembly in the worship which they have to perform, and be as the hand, or mouth, or eyes to the whole body or assembly. And so, also, hath our Lord ordained, -- namely, that in all the public and solemn worship of gospel assemblies, there should be some appointed to go before them in the performance of the duties of the worship that he requireth of them, be they what they will. Now, as the things themselves, wherein these
96
persons are to minister before the Lord in their in their assemblies, are all of them prescribed by God himself; so, as to the manner of their performance, there are these two marks or guides to direct the whole: -- first, it must be so performed as to tend to the glory of God; and, secondly, to the edification of the assembly itself. It would be too long for me to show you what is required to this one thing, that the worship of God be carried on in the assembly to the edification of the saints; which is, that all the ordinances of God may have their proper work in them, and effects towards them, for the increase of their faith and graces, and carrying them on in their course of obedience and communion with God. The consideration of this work made the apostle say, Prov< taut~ a tiv> iJkano>v; In a word, so far as possible it may be done, their state and condition is to be spread before the Lord in prayer, according as they experience it in their own souls, -- their desires to be drawn forth and expressed, -- their pleas for mercy and grace to be managed, with the like ends of prayer; their condition to be suited, in instruction, consolation, and exhortation, and the like, in preaching the word. So of all other ordinances; they are to be managed and administered so as may best tend to the edification of the assembly. Now, this is supposed by the third benefit that the saints receive by the Spirit, as to their approach unto God: he gives gifts and abilities, spiritual gifts unto them whom he calleth unto this work of going before the assemblies in the worship of God, that they may perform all things to the glory of God and the edification of the body. I shall not so much as once mention the supplies that are invented and found out by men for this end and purpose. There is not a soul that hath the least communion with God, but knows their emptiness and utter insufficiency for that which they pretend unto.
Now, that the Holy Ghost furnisheth men with gifts for this end and purpose, we have abundant testimonies in the Scripture; and, blessed be God, we have evidence of it abundantly in and from those who are endued with them, 1<461204> Corinthians 12:4, 7, 8, 11. The design of the apostle in that chapter is to treat of the worship of God, as it is to be carried on and performed in the gospel assemblies of saints; of which he gives an instance in the Church of Corinth. For the right performance hereof, he lays down, in the first verse, that spiritual gifts are bestowed. Being to treat of the public worship of God, he begins with spiritual gifts, whereby men are
97
enabled thereunto. The author of all those gifts, he informs us in the fourth verse, is the Holy Ghost; he is sent by Christ to this very end and purpose, to, bestow them on his churches. The end of the collation, he informs, us, is the profit and edification of the whole body, verse 7. Every one that receives them, doth it to this purpose, -- that he may use them to the good and benefit of the whole. To this end are they bestowed in great variety, as verse 8, -- that by them the use of the body may be supplied, and church edification may be carried on. And having thus showed their nature, end, and distribution, he again asserts their author to be the Holy Ghost, verse 11. And we have direction, upon this foundation, given for the exercise and use of those gifts, in sundry places; as 1<600410> Peter 4:10, 11.
This then, also, as to the more solemn and public worship of God, is performed by that Spirit in whom we have an access unto the Father: -- he gives spiritual gifts unto men, enabling them to perform it in a holy, evangelical manner, so as God may be glorified, and the assemblies of the saints edified, in the administration of all ordinances, according to what they are appointed unto. He enables men to pray, so as that the souls of the saints may be drawn forth thereby unto communion with God, according unto all their wants and desires; -- he enables them to preach or speak as the "oracles of God," so as that the saints may receive instruction suitable to their condition, as to all the ends of the good word of God, whose dispensation is committed unto them; -- he enables men to administer the seals of the covenant so, that the faith of the saints may be excited and stirred up to act and exert itself in a way suitable to the nature of each ordinance. And all those gifts are bestowed on men on purpose for the good and edification of others; they are never exercised in a due manner, but they have a farther reach and efficacy in and upon the souls of the saints, than he that is intrusted with them was able to take a prospect of. He little knows how many of his words and expressions are, in the infinite wisdom of the Holy Ghost, suited in an unspeakable variety to the conditions of his saints; -- here one, there another, is wrought upon, affected, humbled, melted, lifted up, rejoiced by them; the Holy Ghost making them effectual to the ends for which he hath given out the gifts from whence they do proceed. I might mention sundry other advantages which we have that belong to our access unto God by one Spirit; but because it were endless to enumerate all particulars, and they may be
98
reduced to some one of these general heads, I shall mention no more of them. This, then, is the first, evidence that we have in the words, given unto the glory, beauty, and excellency of gospel worship: In it we have an access unto the Father in the Spirit; which relates unto the things before mentioned, or rather touched on. Here is order: The Spirit reveals the mind of God as to the worship that is acceptable unto him; -- he furnishes the souls of the saints with all those graces whereby and wherein they have communion with God in his worship; -- he gives gifts unto some, enabling them to go before the assemblies in the worship of God, according to his mind, and unto their edification. Blessed order, that the gates of hell shall not prevail against! Order, proceeding from the God of order; -- his own project and appointment! Here is beauty, decency, loveliness. It is all the work of the glorious and holy Spirit, which is like himself, -- holy, glorious, and beautiful; and to set up any thing of any man's finding out in competition with it, is that which the Lord's soul abhors.
(2.) As the saints in the gospel have access unto God in the Spirit, so they have all their access in one Spirit; and this is the spring of all the uniformity which God requires. So the apostle tells us, that, as to the gifts themselves, there are diversities of them, and difference in them, 1<461204> Corinthians 12:4-6. But where, then, is uniformity? If one man have better and greater gifts than another; -- one man be more eminent in one kind, another in another; -- one excelling in prayer, another in prophesying and preaching, -- what confusion must this needs breed! Where is, then, any uniformity in all this? The apostle answereth, verse 11. Here lies the uniformity of gospel worship, -- that though the gifts bestowed on men for the public performance of it be various, and there is great diversity among them, yet it is one Spirit that bestows them all among them, and that in the order before mentioned. One and the same Spirit discovers the will and worship of God to them all; -- one and the same Spirit works the same graces for their kind in the hearts of them all; -- one and the same Spirit bestows the gifts that are necessary for the carrying on of gospel worship in the public assemblies to them who are called to that work. And what if he be pleased to give out his gifts in some variously, as to particulars, "dividing to every one severally, as he will?" yet this hindereth not but that, as to the saints mentioned, they all approach unto God by one Spirit; and so have uniformity in their worship throughout the world.
99
This is a catholic uniformity; when whatever is invented by men under that name reaches but to the next hedge, and, as might be easily proved and evinced, is the greatest principle of deformity and disorder in the world. This, then, is the uniformity of gospel worship: -- all the saints, everywhere, have their access in it unto God in one Spirit, who worketh alike in the general in them all, though he gives out diversities of gifts, serving to the edification of the whole.
And these are the evidences that are directly and "in terminis" given to the proposition of the beauty, excellency, order, and uniformity, of gospel worship in the text, as we consider it absolutely in itself. Before I come to consider its glory comparatively, in reference to the outward solemn worship of the temple of old, I shall add but one consideration more, which is necessary for the preventing of some objections, as well as for the farther clearing of the truth insisted on; and that is taken from the place where spiritual worship is performed. Much of the beauty and glory of the old worship, according to carnal ordinances, consisted in the excellency of the place wherein it was performed; -- first, the tabernacle of Moses; then the temple of Solomon, of whose glory and beauty we shall speak afterward. Answerable hereunto, do some imagine there must be a beauty in the place where men assemble for gospel worship; which they labor to paint and adorn accordingly. But they "err, not knowing the Scriptures." There is nothing spoken of the place and seat of gospel worship, but it is referred to one of these three heads, -- all which render it glorious: --
1. It is performed in heaven. Though they who perform it are on earth, yet they do it, by faith, in heaven. The apostle saith that believers, in their worship, do "enter into the holiest;" which he exhorts them to draw nigh unto, <581019>Hebrews 10:19, 22. What is the "holiest," whereinto they enter with their worship? It is that whereinto Jesus Christ is entered as their forerunner, <580620>Hebrews 6:20. It is into heaven itself, <580924>Hebrews 9:24. You will say, "How can these things be, that men should enter into heaven while they are here below?" I say, Are men "masters in Israel," and ask this question? They who have an access unto the immediate presence of God, and to the throne of grace, enter into heaven itself. And this adds to the glory we treat of. What poor low thoughts have men of God and his ways, who think there lies an acceptable glory and beauty in a little paint and varnish! Heaven itself, the place of God's glorious residence, where he
100
is attended with all his holy angels, is the state [place?] of this worship. Hence is that glorious description given of it, <660401>Revelation 4 throughout; where it is expressly said to be "in heaven," though it is only the worship of the church that is described. It were easy from hence to manifest the glory we have spoken of, in the several parts of it. But I do but point out the heads of things.
2. The second thing mentioned, in reference to the place of this worship, is the persons of the saints; these are said to be the "temple of the Lord," 1<460619> Corinthians 6:19, "Your body is the temple of the Holy Ghost, which is in you, which ye have of God." 1<460316> Corinthians 3:16, "Know ye not" (verse 17) "the temple of God is holy?" God hath now no material temple; but he hath chosen this spiritual one, -- the hearts and souls of his saints: and beautiful temples they are, being washed with the blood of Christ, beautified with the graces of the Spirit, adorned for communion with him; hence "the King's daughter" is said to be "all glorious within," Psalm 45. Whatever men may think, God, that knoweth his own graces in the hearts of his, and in whose eyes nothing is beautiful or of price but grace, knows and judges that this place of his worship, this temple that he hath chosen, is full of beauty and glory. Let who will be judge, that pretends to be a Christian, whether is more beautiful in the sight of God, -- " a living stone," adorned with all the graces of the Spirit, a heart full of the grace of Christ, -- or a dead stone cut out of the quarries, though graven into the similitude of a man?
3. The assemblies of the saints are spoken of as God's temple, and the seat and place of public, solemn, gospel worship, <490221>Ephesians 2:21, 22. Here are many living stones framed into an holy house in the Lord, an habitation for God by his Spirit. God dwells here. As he dwelt in the temple of old, by some outward, carnal pledges of his presence; so, in the assemblies of his saints, which are his habitation, he dwells unspeakably in a more glorious manner by his Spirit. Here, according to his promise, is his habitation. Now, the saints' assemblies, according to the order of the gospel, are "a building fitly framed together:" as the tabernacle and temple were of old in their outward structure, whereby they were raised; so they in their spiritual union in and under Christ their head. And they are a temple, a holy temple, -- holy with the "holiness of truth," as the apostle speaks, chapter 4:24; -- not a typical, relative, but a real holiness, and
101
such as the Lord's soul delighteth in. I know some can see no beauty in the assemblies of the saints, unless there be an outward beauty and splendor in the fabric and building wherein they convene. But that is not at all the thing in question, what some men can see, or cannot see. Christ himself had unto some "no form nor comeliness that he should be desired;" -- no more have his saints, his ways, his worship. That is not it which we inquire after; but what is beautiful, comely, and of price in the eyes and judgment of God. Neither is that the matter in question, whether these or those are saints of God, or no? But only, whether an assembly of saints, as such, which are the temple of God, and being called together according to the order of the gospel, be not a glorious seat of worship? God saith it is so; and if men say otherwise, those that are not enchanted with what I shall not name, will easily know what to give credit to.
SECONDLY. f11 Proceed we now, in the next place, to set forth the glory and beauty of this worship of the gospel comparatively, with reference to the solemn outward worship which, by God's own appointment, was used under the Old Testament; which, as we shall show, was far more excellent on many accounts than any thing of the like kind, -- that is, as to outward splendor and beauty, -- that was ever found out by men. And I shall do this the more willingly, because the Holy Ghost doth so much and so frequently -- and that not without many great and weighty causes -- insist upon it in the New Testament, having intimated it beforehand in many places of the Old. To the right understanding of what is gospel, and delivered in Scripture on this account, some things are previously to be considered: --
1. As the whole worship of the old church, so the whole manner of it, with all its rites, ceremonies, and ornaments, both in the tabernacle and temple, were of God's own appointment. There was not the least part of the fabric wherein his worship was celebrated, nor any ornament of it, -- not one rite or ceremony that did attend it, -- but it was all of it wholly of God's own designation and command. This is known and confessed. Moses made all things "according to the pattern showed him in the mount;" and at the finishing of the whole work, it is in one chapter ten [eight?] times repeated, that he did as the Lord commanded him, <024001>Exodus 40. Now, surely this gave it a beauty, order, and glory incomparably above whatever the wisest of the sons of men are able to invent. "Let the
102
potsherd contend with the potsherds of the earth; but woe unto him that contends with his Maker!" The worship of the pope and his invention may possibly outdo the beauty and order of the worship of the Turk and his invention; but I hope they will not compare with God, nor make themselves equal with him. But why should I say I hope it, when the contrary is evident? For doth he not undertake to assign new rules of his own in the worship of God? and doth he not therein make himself equal with God, whose prerogative it is to be the only lawgiver to his people's consciences, and the only prescriber of his own worship? But this I may yet hope, that men will not nakedly aver, that what is of their appointment is equal unto, and comparable with, what God appoints. Take their institutions and God's together, and the former, surely, will have great disadvantage in respect of the authors. This, in general, I suppose, will be granted, though men be very apt practically to make void the commands of God by their traditions and institutions, laying more weight upon some one of them than on all the commands of Jesus Christ.
"But, it may be, though God appointed that worship of old, and all the concernments of it, he intended not to make that beautiful and glorious, but plain and homely; so that it doth not follow that it is beautiful and excellent because it was by him appointed." Answer, Though we may well and safely abide by this general proposition, that what God hath appointed in his own worship is therefore beautiful and glorious, excellent, orderly, and comely, because he hath appointed it; yet I add, --
2. That it was God's intendment to make, appoint, and dispose of all things so, that the solemnity of his worship might be very beautiful and glorious. He appoints the high priest's garments to be made expressly "for glory and for beauty," <022802>Exodus 28:2, -- such as might be specious and goodly to look upon; and speaking of the church-state, when he had formed and fashioned it by his institution, he saith, her renown went forth among the heathen for beauty, for it was perfect through the comeliness he had put upon her, <261614>Ezekiel 16:14. There was in her ways of worship a renowned beauty, a perfect comeliness; whence, saith the prophet,
"A glorious high throne from the beginning is the place of our sanctuary," <241712>Jeremiah 17:12.
103
But I shall not need to multiply testimonies to this purpose. Who knows not what things are spoken of the tabernacle, the temple, and all the worship belonging to them, everywhere in the Scripture? As God appointed, so it came to pass; -- it was the most beautiful solemnity that ever the sun shone upon. Mosaical worship, I say, as celebrated in Solomon's temple, outdid all the glory and splendor that ever the world, in any place, in any age from the foundation of it, ever enjoyed. Should all the princes of Europe lay their treasures together, they were not able to build a fabric of that charge, magnificence, and glory, as was Solomon's temple. It were endless to go over particulars. The garments of the high priest were such as rendered him so awful and glorious, that Alexander the Great, that famous conqueror of the east, fell down before him with a prostrate reverence. The order of the house, and all the worship in it, -- who can fix his mind upon it without admiration! How glorious was it when the house of Solomon stood in its greatest order and beauty, all overlaid with gold, -- thousands of priests and Levites ministering in their orders, with all the most solemn musical instruments that David found out, and the great congregation assembled of hundreds of thousands, all singing praises to God! Let any man in his thoughts a little compare the greatest, most solemn, pompous, and costly worship that any of the sons of men have in these latter days invented and brought into the Christian Church, with this of the Judaical, and he shall quickly find that it holds no proportion with it, -- that it is all a toy, a thing of nought in comparison of it. Take the Cathedral of Peter in Rome: bring in the pope and all his cardinals in all their vestments, habiliments, and ornaments; fill their choir with the best singers they can get; set out and adorn their images and pictures to the utmost that their treasures and superstition will reach to; -- then compare it to Solomon's Temple and the worship thereof; and, -- without the help of the consideration that the one was from heaven, the other is of men, -- the very nature of the things themselves will manifest how vain the present pretences are to glory and beauty. How much more may this be spoken of such underling pretenders as some are!
These things being premised, we say now, that, notwithstanding this whole worship, and all the concernments of it, was appointed by God himself; notwithstanding it was designed by him to be beautiful and glorious, and that indeed it was the very top of what external beauty and
104
splendor could reach unto; -- yet that it was no way comparable to the beauty and glory of this spiritual worship of the New Testament; yea, had no glory in comparison of it. This, then, I shall briefly demonstrate: --
(1.) In general; and then,
(2.) By an induction of some particular instances.
For the former, I need go no farther than that place where the apostle doth expressly handle this comparison, viz., 2<470307> Corinthians 3:7-10. He doth here on set purpose compare the ministration of the law in the letter, with all its outward legal worship, rites, and ceremonies, with the administration of the gospel in the Spirit, and the worship of God attending thereon. And first, he acknowledgeth that the old ministration was very glorious; which he either gives an instance of, or proves it by that of Moses' face shining when he came down from the mount, when he had received the law, and the pattern of all that worship which he was to appoint unto that church. It seems that God left that shining on the face of Moses -- which was such that the people could not bear the brightness of it -- to testify how glorious that was about which he had received revelation; so that, indeed, saith the apostle, "That ministration was glorious, very glorious, -- yea, glory in the abstract," verse 9. Nothing was there ever in the world to be compared with it. We will, then, compare it now with the ministration of the Spirit, and the worship of God under the gospel. It may be he will say, "It is not all out so glorious, indeed." Nay, but he goes farther, and tells us that this doth so excel in glory, comeliness, and excellency, that, in respect unto it, the other had no glory at all. What, then, may be said of any thing invented by men in the worship of God for glory and beauty? I dare not say what the apostle saith of that which God himself appointed, -- that it hath any glory and beauty in itself. But yet, suppose it hath so; let men esteem it as glorious and beautiful as they can possibly fancy it to be, -- yet, unless the same vail be on their minds in reading the Gospel which is on the Jews' in reading Moses, they cannot but see and acknowledge that it hath no glory in comparison of that spiritual worship which we have described.
Some particular instances will make the general comparison more evident. I shall only name these three, which -- being the principal spring of all the beauty, glory, and order of the worship of old -- are peculiarly considered
105
by the apostle to this very purpose, in the Epistle to the Hebrews, where he sets out the excellency of the evangelical administrations of the covenant and worship of God above and beyond the legal: --
1. The first of these was the temple, the seat of all the solemn outward worship of the old church. The beauty and glory of it were in part spoken to before; nor shall I insist on any particular description of it. It may suffice, that it was the principal state [place] of the beauty and order of the Judaical worship, and which rendered all exceeding glorious; -- so far, that the people idolized it, and put their trust in it; -- that upon the account of it they should be assuredly preserved, notwithstanding their presumptuous sins: and, indeed, it had such blessings and promises annexed unto it, that if there were at this day any place or house in the world that had the like, I should desire to be among the first that should enter into a pilgrimage of going to it, though it were as far beyond Jerusalem as it is thither. But yet, notwithstanding all this, Solomon himself, in his prayer at the dedication of that house, 1<110827> Kings 8:27, seems to intimate that there was some check upon his spirit, considering the unanswerableness of the house to the great majesty of God. It was a house on the earth, -- a house that he did build with his hands; intimating that he looked farther to a more glorious house than that. And what is it, if it be compared with the temple of gospel worship? Whatever is called the temple now of the people of God, is as much beyond that of old as spiritual things are beyond carnal, as heavenly beyond earthly, as eternal beyond temporal. First, In some sense the body of Christ is our temple, as himself called it, speaking of the temple of his body as being prefigured by it, -- as having the fullness of the Godhead dwelling in him, typified by the presence of God in the old temple, and being the center wherein all his people meet with their worship of God, as those of old did in the temple. And surely there is no comparison, for beauty and excellency, between the house that Solomon built and the Son of God, "who is the brightness of his glory, and the express image of his person." Again, The persons and the assemblies of the saints, as I showed before, are a temple to God under the gospel. They are his body, <490123>Ephesians 1:23; and his house, <580306>Hebrews 3:6. Nor is the old temple, made of wood and stones, gold and silver, to be compared with this living house, washed with the blood of Christ, adorned with the real graces of the Spirit, and garnished with all the
106
choice jewels of God's eternal love. They are God's delight, "the firstfruits of the creature" to him, the spouse of Christ, -- through his graces altogether lovely. The Lord Jesus sees more beauty and glory in the weakest assemblies of his saints, coming together in his name, and acted and guided in his worship and ways by his Spirit, than ever was in all the worship of Solomon's temple when it was in its glory. Thirdly, Heaven itself, the holy place not made with hands, is also the saints' temple under the gospel. Believers have in their worship an open way into the holiest made for them by Christ, who entered into it as the forerunner, <580620>Hebrews 6:20; opening it to them, also giving admission into it, chapter <581019>10:19-21. And how exceedingly doth this exalt the excellency of the spiritual worship of the gospel! What was the glory of Solomon's temple to the glory of the meanest star in heaven! How much less was it, then, in comparison of the glorious presence of God in the highest heavens, whither believers enter with all their worship, even where Christ sits at the right hand of God!
2. The second spring of the beauty of the old worship -- which was, indeed, the hinge upon which the whole turned -- was the priesthood of Aaron, with all the administrations committed to his charge. The pomp, state, and ceremonies, that the Papists have invented in their outward worship, or that heap which they have, in several parcels, borrowed of the Heathen and Jews, is a toy in comparison of the magnificence of the Aaronical administrations. The high priest under the gospel is Christ alone. Now, I shall spare the pains of comparing these together; -- partly, because it will be by all confessed that Christ is incomparably more excellent and glorious; and partly, because the apostle, on set purpose, handles this comparison in sundry instances in the Epistle to the Hebrews; where any one may run and read it, it being the main subject-matter of that most excellent epistle.
3. The order, glory, number, significancy, of their sacrifices, was another part of their glory. And, indeed, he that shall seriously consider that one solemn anniversary sacrifice of expiation and atonement, which is instituted, Leviticus 16, will quickly see that there was very much glory and solemnity in the outward ceremony of it. "But now," saith the apostle, "we have a better sacrifice," <580923>Hebrews 9:23. We have him who is the high priest, and altar, and sacrifice, -- all himself; of worth, value,
107
glory, beauty, -- upon the account of his own person, the efficacy of his oblation, the real effect of it, -- more than a whole creation, if it might have been all offered up at one sacrifice. This is the standing sacrifice of the saints, offered "once for all;" -- as effectual now any day as if offered every day: and other sacrifices, properly so called, they have none. I might mention other particulars; but I suppose, through the grace of our Lord Jesus Christ, we have in some measure manifested the excellency, beauty, order, and uniformity, of the spiritual worship of the gospel; and that both absolutely in itself, and in comparison with any other way of worship whatever. From all which it will be easily made to appear, that this may well be reckoned among the unspeakable privileges that are purchased for us by the death of Christ; -- which was the thing first proposed to consideration.
108
SERMON 5.
OF WALKING HUMBLY WITH GOD.
"And to walk humbly with thy God." -- <330608>Micah 6:8.
THE beginning of this chapter contains a most pathetical expostulation of God, by the prophet, with his people, about their sins and unworthy walking before him. Having, with an apostrophe to the mountains and hills, verses 1, 2, stirred up their attention, and raised them to the consideration of his plea with them in verses 3-5, he emphatically presses them with the mercies he had of old bestowed upon them, with the patience and love toward them which he showed and exercised in his dealings with them.
The conviction being effectual to awaken them, and fill them with a sense of their horrible ingratitude and rebellions, verses 6, 7, they begin to make inquiry, according as is the custom of persons under the power of conviction, what course they shall take to avoid the wrath of God, which they could not but acknowledge was due to them. And here, as God speaks, <280701>Hosea 7:1, when he would heal them, their iniquity and wickedness is discovered more and more; they discover the wretched principles whereon they were acted, in all that they had to do with God.
Indeed convictions, on what account soever, made effectual upon the soul, draw out its inward principles; which are not otherwise to be discovered. Many there are who have, in notion, received the doctrine of free justification by the blood of Christ, whom, while they are secure in their ways, without trouble or distress, it is impossible to persuade that they do not live and act upon that principle, and walk before God in the strength of it. Let any great conviction, from the word or by any imminent or pressing danger, befall these men, -- then their hearts are laid open, -- then all their hopes are in their repentance, amendment of life, performance of duties in a better manner; and the iniquity of their self-righteousness is discovered.
Thus was it with these Jews. Their sins being charged home upon them by the prophet, so that they are not able to stand under their weight and
109
burden, he now discovers the bottom of all their principles in dealing with God; and that is this, that having provoked him, something they must do whereby to appease him and atone his anger.
In their contrivance to this purpose, they fix on two general heads. First, They propose things which God himself had appointed, verses 6, 7; -- secondly, Things of their own finding out, which they supposed might have a farther and better efficacy to the end aimed at than any thing appointed of God himself, verse 7.
First. They look to sacrifices and burnt-offerings for help; -- they consider whether by them, and on their account, they may not come before the Lord, and bow themselves before the high God; that is, perform such a worship for which they may be acquitted from the guilt of their sins.
Sacrifices were a part of the worship of God appointed by himself, and acceptable to him when offered in faith, according to his mind; yet we find God frequently rejecting them in the Old Testament, whilst yet their institution was in force, and themselves good in their kind. Now, this rejection of them was not absolute, but with respect to somewhat that vitiated the service in them. Among these, two were most eminent: --
1. When they were rested in, as the matter and cause of their justification and acceptation with God, beyond their typical virtue.
2. When they were relied on to countenance men in the neglect of moral duties, or to continue in any way of sin.
Both these evils attended this appeal of the Jews unto their sacrifices. They did it first to please God, or appease God, -- that on their account they might be freed from the guilt of sin, and be accepted: and then to countenance themselves in their immoralities and wickedness; as is evident from the prophet's reply, verse 7, calling them from their vain confidence in sacrifices, to justice, judgment, mercy, and humble walking with God. But, --
Secondly, They find this will not do; conscience will not be satisfied nor peace be obtained by any performance of these ordinary duties, though they should engage in them in an extraordinary manner; no, though they
110
could bring thousands of rams, and ten thousand rivers of oil. Though men attempt never so vigorously, in never so extraordinary a manner, to quiet their souls, terrified with the guilt of sin, by any duties whatever, it will not do, -- the work will not be accomplished; therefore they will make farther attempts. If nothing that God hath appointed will reach the end they aim at, because they were never appointed by him for that end, they will invent or use some way of their own that may appear to be of more efficacy than the other: "Shall I give my first-born for my transgression?"
The rise and occasion of such sacrifices as here are mentioned, -- the sacrificing of men, of men's sacrificing their own children; the use of such sacrifices throughout the world, among all nations; the craft and cruelty of Satan in imposing them on poor, sinful, guilty creatures, with the advantages which he had so to do, -- I have elsewhere declared. For the present, I shall only observe two things in the state and condition of convinced persons, when pressed with their sins, and a sense of the guilt of them, who are ignorant of the righteousness of God in Christ: --
1. They have a better opinion of their own ways and endeavors, for the pleasing of God and quieting their consciences, than of any thing of God's institution, or the way by him appointed for that end. This is the height that they rise to, when they have fixed on what is most glorious in their own eyes. Tell a Papist who is convinced of sin, of the blood of Christ, -- it is folly to him. Penances, satisfaction, purgatory, intercession of the church in the mass, have much more desirableness in them: -- these Eliabs must wear the crown. The case is the same with innumerable poor souls at present, who hope to find more relief in their own duties and amendment of life than in the blood of Christ, as to the appeasing of God and obtaining of peace.
2. There is nothing so horrid, desperate, irksome, or wicked, that convinced persons will not engage to do under their pressure on the account of the guilt of sin. They will burn their children in the fire, whilst the cries of their conscience outcry the lamentation of their miserable infants: which, as it argues the desperate blindness that is in man by nature, choosing such abominations rather than that way which is the wisdom of God; so also the terrors that possess poor souls convinced of sin, that are unacquainted with the only remedy.
111
This being the state and condition of these poor creatures, the prophet discovers to them their mistake and desperate folly in the verse of my text.
Two things are contained in this verse; -- the one is implied, the other expressed in words: --
First. Here is something implied; and that is, a reproof of the error and mistake of the Jews. They thought sacrifices were appointed for the appeasing of God by their performance of them; and that this was their business in their worship, -- by their duty in performance of them, to make satisfaction for the guilt of sin. This the prophet calls them from, telling them that is not their business, their duty: God hath provided another way to make reconciliation and atonement; it is a thing above their power. Their business is to walk with God in holiness; for the matter of atonement, that lies on another hand. "He hath showed thee, O man, what he requireth of thee:" he expects not satisfaction at thy hands, but obedience on the account of peace made.
Secondly. What is expressed is this, -- that God prefers moral worship, in the way of obedience, to all sacrifices whatever; according to the determination afterward approved by our Savior, <411233>Mark 12:33, "What doth the Lord require of thee?"
Now, this moral obedience he refers to three heads: -- Doing justly; loving mercy; and walking humbly with God.
How the two first are comprehensive of our whole duty in respect of men, containing in them the sum and substance of the second table, I shall not stay to declare.
It is the third head that I have fixed on, which peculiarly regards the first table and the moral duties thereof.
Concerning this I shall do these three things: --
I. I shall show what it is to walk with God.
II. What it is to walk humbly with God.
III. Prove this proposition: Humble walking with God, as our God in
covenant, is the great duty and most valuable concernment of believers.
112
I. As to our walking with God, some things are required to it, and some
things are required in it: --
Some things are required to it; as, --
(1.) Peace and agreement. <300303>Amos 3:3, "Can two walk together, except they be agreed?" And he tells us, that walking with God, when there is no peace with him, is like walking in a forest where and when the lion roareth, verse 8, -- when a man can have no thoughts but what are full of expectation of his immediately being torn asunder and devoured. So God threateneth to deal with them that pretend to walk with him, and yet are not at peace with him, <195022>Psalm 50:22,
"Now consider this, ye that forget God, lest I tear you in pieces, and there be none to deliver."
Who are these? Those to whom he speaks, verse 16, "But unto the wicked, God saith:" the exceptive "but," distinguishes them from those of whom he spoke before, verse 5, who had made a covenant with him by sacrifice, and so obtained peace in the blood of Christ. When Cain and Abel went into the field together, and were not agreed, the issue was, that the one slew the other. When Joram met Jehu in the field, he cried, "Is it peace?" and finding by his answer that they were not agreed, he instantly flew, and cried out for his life. "`Agree,' saith our Savior, `with thine adversary whiles thou art in the way,' lest the issue be sad to thee."
You know at what enmity God and man do stand, whilst he is in the state of nature. They are alienated from God by wicked works, -- are enemies; and their carnal mind is enmity to him, <450807>Romans 8:7; and his wrath abideth on them, <430336>John 3:36; -- they are children of his wrath, <490203>Ephesians 2:3. Were I to pursue this head in particulars, I could manifest from the rise and first breach, from the consideration of the parties at variance, the various ways of managing of it, and its issue, that this is the saddest enmity that can possibly be apprehended. You know, also, what our peace and agreement with God is, and whence it doth arise. Christ is "our peace," <490214>Ephesians 2:14. He hath made an end of the difference about sin, <270924>Daniel 9:24. He hath made peace for us with God; and by our interest in him, we, who were afar off, are made nigh, and obtain peace, <450501>Romans 5:1; <490214>Ephesians 2:14, 15.
113
This, then, I say, in the first place, is required to our walking with God, -- that we are at peace with him, and agreement in the blood of Christ; -- that we are by faith actually interested in the atonement; -- that our persons are accepted, as the foundation of the acceptation of our duties. Without this, every attempt for walking with God in obedience, or the performance of any duties, is, --
[1.] Fruitless. All that men do is lost. "The sacrifice of the wicked is an abomination;" their holy things are dung, which God will remove. In all their duties they labor in the fire; not any of their works shall turn to their eternal account. God looks on all their duties as the gifts of enemies, that are selfish, deceitful, and, of all things, to be abhorred. Such men may have their reward in this life; but as to what they aim at, their pains are lost, their hearing is lost, their alms are lost, -- all is fruitless.
[2.] Presumptuous. They put themselves upon the company of God, who hates them, and is hated by them. <195016>Psalm 50:16, "But unto the wicked saith God" (this is God's language to them in their duties), "Thou bold, presumptuous rebel, what hast thou to do to take my name in thy mouth? Why dost thou howl thus before me, and offer swine's blood in my presence? How camest thou hither, not having a wedding garment? I hate thy most solemn oblations." Indeed, it will be found at the issue, that intolerable presumption lies at the bottom of all unregenerate men's attempts to walk with God. They count it a slight thing to do so; -- they deal with him as one that took very little notice how he is dealt withal.
This, I say, is the first thing required to our walking with God, -- that we be at peace and agreement with him in the blood of Christ. And, as the psalmist says, "Consider this, ye that know not God," who have not made a covenant with him, in and by the sacrifice of his Son. You meet him in the field, -- you put yourselves upon his company, -- you pretend to walk with him in these duties, and those other, which custom, education, conviction, or self-righteousness, puts you upon; -- in every one of them you provoke him to his face to destroy you. You seem to flatter him that you are agreed, when he declares that you are at enmity. Let a man deal thus with his ruler: -- conspire against his crown and dignity, attempt his death, despise his authority, reproach his reputation; and then, when he is proclaimed rebel and traitor, and condemned to die, let him come into his
114
presence, as in former days, and deal with him as a good subject, -- offer him gifts and presents; -- shall he think to escape? Will he not be seized on, and delivered over to punishment?
Every man, in his natural estate, is a rebel against God. Thou hast rejected his authority, conspired his ruin, the ruin of his kingdom, -- art proclaimed by him a traitor and rebel, -- art sentenced to eternal death: is it for thee now to meet him, -- to go and flatter him with thy mouth, and fawn upon him in thy other duties? Will he not remember thy rebellions, despise thy offering, command thee out of his presence into bonds and prison, -- abhor thy gifts? What canst thou else expect at his hands? This is the best and utmost of their condition, in their obedience, who are not interested in Christ; and the more earnest and zealous you are, the more ready in the performance of duties, the more do you put yourselves on him and his company who hates you upon the justest grounds in the world, and is ready to destroy you.
(2.) The second previous thing is, oneness of design. For persons occasionally to fall into the company of one another, and so to pass on together for a little season, doth not suffice for them to be said to walk together. Oneness of aim and design is required to it.
The aim of God, in general, is his own glory; he makes all things for himself, <201604>Proverbs 16:4; <660411>Revelation 4:11; -- in particular, as to the business of our walking with him, it is the praise of his glorious grace, <490106>Ephesians 1:6.
Now, in this aim of God to exalt his glorious grace, two things are considerable: -- First, That all which is to be looked for at the hand of God, is upon the account of mere grace and mercy, <560304>Titus 3:4, 5. God aims at the exalting of his glory in this, -- that he may be known, believed, magnified, as a God pardoning iniquity and sin. And, secondly, That the enjoyment of himself, in this way of mercy and grace, is that great reward of him that walks with him. So God tells Abraham, when he calls him to walk before him, "I am thy shield, and thy exceeding great reward," <011501>Genesis 15:1. The enjoyment of God in covenant, and the good things therein freely promised and bestowed by him, is the exceeding great reward of them that walk with God. This also, then, is required of him that will walk with God, -- that he hath the same design in his so doing as God
115
hath; -- that he aims in all his obedience at the glory of God's grace; and the enjoyment of him as his exceeding great reward.
Now, according to what was before said of the design of God, this may be referred unto three heads: --
[1.] In general: -- that the design of the person be the glory of God. "Whatever we do," saith the apostle (that is, in our worship of God, and walking with him), "let all be done to his glory." Men who, in their obedience, have base, low, unworthy ends, walk as contrary to God in their obedience as in their sins. Some serve him for custom; some for an increase of corn, wine, or oil, or the satisfying of some low earthly end; some aim at self and reputation. All is lost; -- it is not walking with God, but warring against him.
[2.] To exalt the glory of God's grace. This is one part of the ministry of the gospel, -- that in obedience we should seek to exalt the glory of grace. The first natural tendency of obedience was, to exalt the glory of God's justice. The new covenant hath put another end upon our obedience: it is to exalt free grace; -- grace given in Christ, enabling us to obey; grace accepting our obedience, being unworthy; grace constituting this way of walking with God; and grace crowning its performance.
[3.] Aiming at the enjoyment of God, as our reward. And this cuts off the obedience of many from being a walking with God. They perform duties, indeed; but what sincerity is there in their aims for the glory of God? Is it almost once taken into their thoughts? Is not the satisfaction of conscience, the escape of hell and wrath, the sole aim they have in their obedience? Is it of concernment to them that the glory of God be exalted? Do they care, indeed, what becomes of his name or ways, so they may be saved? Especially, how little is the glory of his grace aimed at! Men are destroyed by a self-righteousness, and have nothing of a gospel obedience in them. Look on the praying and preaching of some men: is it not evident that they walk not with God therein, seek not his glory, have no zeal for it, no care for his name; but rest in the discharge of the duty itself?
(3.) That a man may walk with another, it is required that he have a living principle in him, to enable him thereunto. Dead men cannot walk; or if they do, acted by any thing but their own vital principle and essential
116
form, they are a terror to their companions, -- not a comfort in their communion. For a dead carcase, or a trunk, to be moved up and down, is not walking. Hence this is everywhere laid down as the principle of our obedience, -- that we
"who were dead are quickened;" that "the law of the Spirit of life makes us free from the law of sin and death," <450802>Romans 8:2.
That we may walk with God, a principle of a new life is required; that we may have power for it, and be pressed to it from that which is within us. Had not a man rather walk alone, than have a dead carcase, taken out of a grave, and acted by an external force and power, to accompany him?
This, I say, is a third consideration. The matter of our walking with God consists, as shall be showed, in our obedience, -- in our performance of duties required. In this, we are all more or less engaged; yea, so far, that perhaps it is hard to discover who walks fastest, and with most appearance of strength and vigor. But, alas! how many dead souls have we walking amongst us!
[1.] Are there none who are utter strangers to a new spiritual life -- a life from above, hid with Christ in God, a life of God -- that mock almost at these things; at least, that can give no account of any such life in them; -- that think it strange it should be required of them that they should give any account of this life, or of being begotten again by the Spirit; yea, that make it a most ridiculous thing? "What, then, is it they will yet plead for themselves? Why do they not walk with God? Is not their conversation good and blameless? Who can charge them with any thing? Do they not perform the duties required of them?" But, friend, would it be acceptable to thee to have a dead man taken out of his grave, and carried along with thee in thy way? All thy services, thy company, is no other to God; he smells nothing but a noisome steam from thy presence with him: thy hearing, praying, duties, meditations, they are on this account all an abomination to him. Tell me not of thy conversation. If it be from a pure conscience (that is, a conscience purified in the blood of Christ), and faith unfeigned, which is the life, or a fruit of it, whereof we are speaking, -- it is glorious and commendable; if from other principles, the Lord abhors it.
117
[2.] Are there none who are acted, in their obedience and duties, not from inward principles, and spiritualized faculties, but merely from outward considerations, and external impressions? The apostle tells us how believers "grow," and "go on to perfection," <490416>Ephesians 4:16; <510119>Colossians 1:19. Christ is the head; from him, by the Spirit, into every joint and sinew is derived an influence of life, that. the body may thereby and therewith go on towards perfection. How is it with sundry others? They are set upon their feet by custom or conviction: one joint is supplied by repute, another by fear and shame, a third by self-righteousness, a fourth by the lash of conscience; and so they are driven on by a mere external impress. And these are the principles of the obedience of many. By such things as these are they acted in their walking with God. Do you suppose you shall be accepted, or that peace will be your latter end? I fear many that hear me this day may be in this condition. Pardon me if I am jealous with a godly jealousy. What means else that hatred of the power of godliness, that darkness in the mystery of the gospel, that cursed formality, that enmity to the Spirit of God, -- that hatred of reformation, that is found amongst us?
Use. If there be so many things required to walking with God, to fit men for it; and many who do strive to walk with him are yet lost from a defect of them, in the midst of their obedience and performance of duties, -- what will become of them, where shall they appear, who never once attempted to walk with him, -- who are wrought upon by no considerations to make it their business so to do? I speak not only of those amongst us, young and old, whose pride, folly, idleness, debauchery, profaneness, hatred of the ways of God, testify to their faces, to all the world, to the shame and danger of the places wherein they live, that they are servants to sin, and walk contrary to God, -- who also will walk contrary unto them, until they are no more. I speak not, I say, of such as these, who are judged of all; nor yet only of those who are kept to outward observances merely on the account of the discipline of the place, and the hopes which they have laid up in it for their outward good, with such other carnal aims; -- but of some also who ought to be leaders of others, and examples to that flock that is amongst us. What endeavors to walk with God are found upon them, or seen in their ways? Vanity, pride in themselves, families, and relations, yea, scoffing at religion and the ways
118
of God, are the examples some give. I wish worldliness, selfishness, hardness, and straitness of bowels, with open vanity, do not eat up all humble walking with God, as to the power of it, in others.
The vanity of the highest profession, without this humble walking, which is another deceit, shall be afterward spoken unto.
For the present, let me speak to them of whom I have spoken somewhat already. If many shall cry, "Lord, Lord," and not be heard; if "many shall strive to enter," and shall not; what will be their lot and portion? Poor creatures! you know not the condition of your souls; you cry "Peace, and sudden destruction is at hand." Take heed, lest the multitude of sermons and exhortations you have, make you not, like the men that dwell by the falls of mills, deaf with their continual noise. God sends his messengers sometimes to make men deaf, <230610>Isaiah 6:10. If that be your portion, it will be sad with you. Give me leave to ask you two or three questions, and I have done: --
1. Do you not please yourselves, some of you, in your ways, and that with contempt of others? Do you not think they are fools, or envious, or hypocrites, or factious, that reprove you; and scorn them in your hearts? Do you not rather love, honor, imitate, such as never pressed you (nor will) to this business of a new life, -- to walk with God; and so suppose the times ruined, since this new-fangled preaching came up amongst you; -- desiring to hear things finely spoken, and fopperies of men ignorant of God and themselves? Or, --
2. Do you not relieve yourselves, with the help of profligate souls, that you will be better, -- you will repent when the season is better suited for it, and your present condition is changed? Or, --
3. Do not some of you labor to put far from you all thoughts of these things? "Amici, dum vivimus, vivamus;" -- "It will be well enough with us, though we add drunkenness to thirst." Do not, I say, one or all of these rotten, corrupted principles lie at the bottom of your loose walking with God? Take heed, I beseech you, lest the Lord tear you in pieces!
119
SERMON 6.
HAVING told you what things are previously required to our walking with God, --
2. Our next inquiry is, as to the matter or thing itself; -- what it is to walk with God.
The expression itself is very frequent in Scripture, both as to the examples of them that did so, and as to precepts for others so to do.
It is said of Enoch, that he "walked with God," <010524>Genesis 5:24. And "Noah walked with God," <010609>Genesis 6:9. Hezekiah:" walked before God," <233803>Isaiah 38:3. Abraham is commanded to walk with God, <011701>Genesis 17:1; yea, and the same thing is almost a hundred times in the Scriptures, with some little variation, so expressed. Sometimes we are said to "walk with God;" sometimes to "walk before him;" sometimes to "follow after him," to "follow hard after him;" sometimes "to walk in his ways;" -- all to the same purpose.
The expression, you know, is metaphorical; by an allusion taken from things natural, spiritual things are expressed therein.
Not to press the metaphor beyond its principal intention, nor to insist on all particulars wherein any thing of allusion may be found, nor yet insist on the proof of that which is owned and acknowledged, -- walking with God, in general, consisteth in the performance of that obedience, for matter and manner, which God, in the covenant of grace, requires at our hands.
I shall only manifest unto you some few of the chief concernments of this obedience, which give life and significancy to the metaphor, and so pass on: --
(1.) That our obedience be walking with God, it is required that we be in covenant with him, and that the obedience be required in the tenor of that covenant.
This, as to the matter of it, was spoken to before, under the head of what was required to this walking with God, -- namely, that we have peace and
120
agreement with him. Here it is formally considered -- from that expression, "with God " -- as the spring and rule of our obedience. Therefore this expression is comprehensive of the whole duty of the covenant on our part. As, <011701>Genesis 17:1, "I am God Almighty," or "Allsufficient," -- that is, unto thee I will be so, -- as this is comprehensive of the whole of the covenant on the part of God, -- that he will be unto us an all-sufficient God; so the words that follow are comprehensive of the whole of our duty, -- "Walk before me;" which are exegetically explained in the next words, "and be thou perfect." The covenant, -- the agreement that is between God and us in Christ, wherein he promises to be our God, and we give up ourselves to be his people, -- is the bottom and spring of that obedience which is walking with God; that is, at an agreement with him, in covenant with him, -- with whom, out of covenant, we have no commerce.
(2.) It is an obedience according to the tenor of that covenant wherein we are agreed with God. Walking with God according to the tenor of the covenant of works was, "Do this, and live." The state is now changed. The rule now is that of <011701>Genesis 17:1, "`Be thou perfect,' or upright, `before me,' in all the obedience I require at thy hands."
Now, there are sundry things required to our walking with God in obedience, so that it may answer the tenor of the covenant wherein we are agreed.
[1.] That it proceed from faith in God, by Christ the mediator. Faith in God, in general, is, and must be, the principle of all obedience, in what covenant soever, <581106>Hebrews 11:6; but faith in God, through Christ the mediator, is the principle of that obedience which, according to the tenor of the new covenant, is accepted. Hence it is called "The obedience of faith," <450105>Romans 1:5; that is, of faith in God by Christ, as the foregoing and following words evince. His blood is the blood of this covenant, <580915>Hebrews 9:15, 10:29. The covenant itself is confirmed and ratified, thereby; and by the blood of that covenant do we receive what we receive from God, <380911>Zechariah 9:11. Hence, whenever God makes mention of the covenant to Abraham, and stirs him up to the obedience that is required in it, he still mentions the "seed;" "which is Christ," saith the apostle, <480316>Galatians 3:16. As it is said, in general, that "he that comes to God must
121
believe that he is;" so, in particular, as to the new covenant, Christ says of himself, "I am the way:" there is no going to the Father but by him, <431406>John 14:6. They who have believed in God, must be careful to maintain good works, <560308>Titus 3:8.; that is, they who have believed in God through Christ. If, in our obedience, we walk with God according to the tenor of the new covenant, that obedience ariseth from justifying faith; that is, faith in God through Christ.
[2.] That it be perfect; that is, that the person be perfect or upright therein: "Walk before me, and be thou perfect," <011701>Genesis 17:1. It was said of Noah, that he was "perfect in his generations," <010609>Genesis 6:9; as it is also said of many others. David bids us "mark the perfect man," <193737>Psalm 37:37; that is, the man that walketh with God according to the tenor of the new covenant. And our Savior, calling for this obedience, commands us to "be perfect, as our heavenly Father is perfect," <400548>Matthew 5:48.
Now there is a twofold perfection: --
1st. There is a telei>wsiv, -- a consummation in righteousness. So it is said of the law, that it "made nothing perfect," <580719>Hebrews 7:19, or brought nothing to perfect righteousness. And the sacrifices made not the comers unto God by them perfect, <581001>Hebrews 10:1. They could not teleiws~ ai, consummate the work of righteousness, which was aimed at. In this sense we are said to be perfect, "complete" in Christ, <510210>Colossians 2:10; and, as it is said in another case, <261614>Ezekiel 16:14, our beauty is "perfect" through his comeliness. This is the perfection of justification; whereof we speak not.
2dly. There is a perfection within us. Now this also is twofold: -- A complete perfection of enjoyment; and a perfection of tendency towards enjoyment: --
(1st.) In respect of the first, Paul says he was not made perfect, <500312>Philippians 3:12; and tells us where and by whom it is obtained, <581223>Hebrews 12:23, "The spirits of just men made perfect." Just men are not thus made perfect until their spirits be brought into the presence of God. This perfection is the aim of Christ's redemption, <490525>Ephesians 5:25, 26; and of all their obedience, <490414>Ephesians 4:14. But this is not the
122
perfection which the covenant requires, but which it tends and brings to, whilst by the promise of it we are carried on in the work of "perfecting holiness in the fear of God," 2<470701> Corinthians 7:1. See Job<180920> 9:20.
(2dly.) There is also a perfection of tendency to this end. So Noah is said to be perfect, and Job perfect; and God commands Abraham to be perfect; and David describes the happy condition of the perfect man. Concerning this, observe, --
[1st.] There is no word in the Scripture whereby this perfection, and being perfect, is expressed, that in its use is restrained to such an absolute perfection as should admit of no mixture of failing or defect. The word used concerning Noah, and in the terms of the covenant to Abraham, is µymTi ;, of µT;, from µmæT;; which hath various significations. When spoken in the abstract, as µT; is often used, it signifies "simplicity of manners," without craft; which, in the New Testament, is akj aki>a [ak] akov, <451618>Romans 16:18]. So Jacob is said to be µT; vyai, <012527>Genesis 25:27, which we have rendered, "a plain man;" that is, plain-hearted, without guile, -- as Christ speaks of Nathanael. Of this sense of the word you have a notable example, 1<112234> Kings 22:34, where the man that slew Ahab is said to draw a bow wOMtul], "in his simplicity," which we have rendered, "at a venture;" that is, without any pernicious design in particular. So, Job<180921> 9:21, µT; is opposed to [vr; ;; that is, to him that is "unquiet, malicious," and "perverse." Such a man in the New Testament is said to be anj eg> klhtov and am] wmov, -- that is, "one that cannot be justly blamed," or reproved, "for dealing perversely." Many other instances might be given. The word rvy; O;, which we have commonly rendered "upright," is used also to this purpose; but it is so known that this word in its use in the Scripture goes no farther than "integrity," nor reaches to an absolute perfection, that I shall not need to insist on it.
The words used in the New Testament are chiefly te>leiov and ar] tiov, neither of which in their use is restrained to this perfection. Hence James saith, he is tel> eiov, who bridles his tongue, <590302>James 3:2. The word is but once used positively of any man in an indefinite sense; and that is, 1<460206> Corinthians 2:6, where it evidently denotes only men of some growth in
123
the knowledge of the mystery of the gospel. But I shall not farther pursue the words.
[2dly.] Two things are contained in this perfection of obedience that is required in our walking with God in the new covenant. The first whereof regards our obedience; the second, the persons obeying.
1st. The perfection that respects the obedience itself, or our objective perfection, is that of parts, or the whole of the will and counsel of God as to our obedience. The law or will of God concerning our obedience is perfect; it hath an integrity in it; and we must have respect to all the parts of it that are revealed to us. So David, "I have a respect unto all thy commandments," <19B906>Psalm 119:6. See <590210>James 2:10.
2dly. Subjective perfection, in respect of the person obeying, is his sincerity and freedom from guile, -- the uprightness of his heart in his obedience. And this is that which is mainly intended in that expression of being "perfect," -- being upright, without guile, hypocrisy, false or selfish ends, -- in singleness and simplicity of heart doing the whole will of God.
This, then, I say, is that perfection of obedience which makes it walking with God. Whatever comes short of this, -- if the heart be not upright, without guile, free from hypocrisy and self-ends, -- if the obedience be not universal, it is not walking with God. This is a perfection in a tendency to that which is complete; which Paul wished for the Corinthians, 2<471309> Corinthians 13:9; and which he exhorted the Hebrews to, <580601>Hebrews 6:1. If we fail in this, or come short of this perfection, by any guile of our hearts, by voluntary retaining any sweet morsel under our tongue, by keeping a knee for Baal, or a bow for Rimmon, -- we walk not with God. It is sad to think how many lose all they do or have wrought by coming short in this perfection. One vile lust or other, -- love of the world, pride, ambition, idleness, hardheartedness, -- may lose all, spoil all; and men walk contrary to God when they think they walk most with him.
(3.) That our obedience may be walking with God, it is required that it be a constant, progressive motion towards a mark before us. Walking is a constant progress. He that is walking towards a place that he hath in his eye may stumble sometimes, yea, perhaps, and fall also; but yet, whilst his design and endeavor lies towards the place aimed at, -- whilst he lies
124
not still when he falls, but gets up again and presses forward, -- he is still, from the chief aim of his acting, said to walk that way. But now, let this man sit down, or lie down in the way, you cannot say he is walking; much less can you say that he is walking that way, if he walk quite contrary. So is it in that obedience which is walking with God. "I press forward," saith the apostle, "to the mark," <500314>Philippians 3:14; "I follow after it," chapter 3:12. And he bids us "so run that we may obtain." There is a constant pressing forwards required in our obedience. Saith David, "I follow hard after God." The enjoyment of God in Christ is the mark before us; our walking is a constant pressing towards it. To fall into, yea, perhaps, fall under, a temptation, hinders not but that a man may still be said to be walking, though he makes no great speed, and though he defiles himself by his fall. It is not every omission of a duty, it is not every commission of sin, that utterly cuts off in the performance of the duty; but to sit down and give over, -- to engage in a way, a course of sin, -- this is that which is called walking contrary to God, not with him.
(4.) Walking with God, is to walk always as under the eye of God. Hence it is called "walking before him," before his face, in his sight. The performance of all duties of obedience as under the eye of God, is required unto this walking with him.
Now, there are two ways whereby a man may do all things as under the eye of God: --
[1.] By a general apprehension of God's omniscience and presence, as "all things are open and naked before him," <580412>Hebrews 4:12; on this consideration, that he knows all things, -- that his understanding is infinite, -- that nothing can be hid from him, -- that there is no flying out of his presence, <19D907>Psalm 139:7, nor hiding from him, the darkness being light to him. Men may have a general persuasion that they are under the eye of God: and this is in the thoughts of all; -- I do not say actually, but in respect of the principle of it that lies in them; which, if it may freely act itself, will make them know it and consider it, <199409>Psalm 94:9; Job<182423> 24:23; <201503>Proverbs 15:3.
[2.] There is a performance of obedience under the eye of God, as one that is peculiarly concerned in that obedience. God says to David, <193208>Psalm 32:8, "` I will guide thee with mine eye.' The consideration of mine eye
125
being upon thee, shall instruct thee, or teach thee in the way which thou shalt go. Mine eye is on thee, as concerned in thy ways and obedience." This is to walk before God, -- to consider him as looking on us, as one deeply concerned in all our ways, walking, and obedience.
Now, we consider the Lord as thus concerned, as one from whom we receive, --
1st, Direction;
2dly, Protection;
3dly, Examination and trial.
1st. Direction. So before, -- " I will guide thee with mine eye." Consideration of the eye of God on us, sends us to him for counsel and direction in the whole course of our obedience. If a child walk in any way with his father looking on him, if he be at a loss at any time which way he ought to go, will he not inquire of him who knows, who looks on him in all his ways? Are we at any loss in our way? know we not what to do, or how to steer our course? -- [Let us] look to Him whose eye is upon us, and we shall have direction, <202212>Proverbs 22:12.
2dly. Protection in our walking in our obedience: <193415>Psalm 34:15, His eyes are so upon them, that his ears are open to them, to give them protection and deliverance: so fully, 2<141609> Chronicles 16:9. This is one end why the eyes of God are upon his and their ways, -- that he may show himself strong in their behalf. "I have seen it," he lays at the bottom of all their deliverance.
3dly. For trial and examination: <191104>Psalm 11:4, 5, His eyes are upon us, for to search and try if there be, as David speaks, any way of wickedness in us. This use he makes of the consideration of the omnipresence and omniscience of God, <19D907>Psalm 139:7-18. Having set forth God's intimate knowledge of and acquaintance with him, and all his ways, verses 23, 24, he makes use of it, by appealing to him about his integrity in his obedience. So saith Job to God, "Hast thou eyes of flesh? or seest thou as man seeth?" Job<181004> 10:4; that is, thou dost not. And what is this spoken in reference unto? Even his trying the paths and obedience of the sons of men, verse 6. When our Savior comes to try, examine, and search the
126
obedience of his churches, he is said to have "eyes of fire," <660114>Revelation 1:14. And, in pursuit of it, he still tells his churches, "I know thy works;" -- or, "I have not found thee perfect; I have something against thee:" -- all arguing a trial and examination of their obedience.
This, I say, is to walk before God, or under his eye, -- to consider him looking on us peculiarly, as one concerned in our ways, walking, and obedience; that we may constantly take counsel of him, fly to him for protection, and consider that he weighs and tries all our ways and works, whether they are perfect according to the tenor of the covenant of grace.
Now, there are two things that will certainly follow this consideration of our walking with God, being under his eye and control: --
(1st.) Reverential thoughts of him. This God, who is a consuming fire, is nigh to us; his eyes are always on us. "Let us," saith the apostle, "have grace, whereby we may serve him acceptably," <581228>Hebrews 12:28, 29. If men order their deportment and carriage, at least, unto a reverential appearance before their rulers or governors, who see only their outside, shall we not have a regard of Him who always hath his eye upon us, searches our hearts, and tries our reins, -- the most secret reserve of our souls? But of this afterward.
(2dly.) Self-abasement under a sense of our great vileness, and the imperfection of all our services. But both these belong properly to the next consideration, -- of what it is to walk humbly with God.
(5.) Our walking with God in our obedience, argues complacency and delight therein, and that we are bound unto God in his ways with the cords of love. He that goes unwillingly, by compulsion, with another, when every step is wearisome and burdensome to him, and his whole heart desires to be discharged of his company, can very improperly be said to walk with him, and no farther than as the mere motion of the body may be so expressed. The Lord walketh with us, and he rejoiceth over us, and in us, <360317>Zephaniah 3:17; as also he expresseth his delight in the particular service that we yield unto him, <220214>Song of Solomon 2:14. So also saith the Son and Wisdom of God, <200831>Proverbs 8:31; his joy and his delight is in the obedience of the sons of men. Hence are those longing expressions of God after the obedience of his people, "` O that there were such an heart in
127
thee, that thou wouldst fear me! Turn ye, turn ye; when shall it once be!' What have you seen in me, that you are gone away?" And our Savior, the husband of the church, carries this to the greatest height imaginable, <220409>Song of Solomon 4:9-16. He speaks as one transported by a delight not to be borne, which he receives from the love and obedience of his spouse, -- comparing it with things of the highest natural delight, and preferring them far before them.
Now, surely, if God hath this delight in us in our walking before him, is it not expected that our delight should be in him in our obedience? It suits not my present business to go over the testimonies of Scripture, wherein either we are required to delight in the Lord, or have the example of the saints, who did so to the height proposed to us; or to insist on the nature of the delight I speak of. Job makes it a sure mark of a hypocrite, that he "will not," notwithstanding all his obedience, "delight himself in the Almighty," Job<182710> 27:10. Only take notice that there is a twofold delight in this matter: --
[1.] A delight in the obedience itself, and the duties of it;
[2.] A delight in God in that obedience.
[1.] There may be a delight in the duties of obedience, upon some foreign respect, when there is no delight in God in them. A man may delight to go along with another in the way, on the account of some pleasantness in the way, or other occasions which he hath to draw him that way, though he hath no delight at all in the company of him with whom he walks. God tells us of a hypocritical people, that sought him daily, and delighted to know his ways, and took delight in approaching to God, <235802>Isaiah 58:2. And it is said of some, that Ezekiel's ministry was to them as "a cheerful song of one that had a pleasant voice;" wherefore they came and heard and attended on it, when their hearts went after their sins, <263331>Ezekiel 33:31, 32. There may be something in the administration of the ordinances of God, in the person administering, in the things administered, which may take the minds of hypocrites, so that they may run after them, and attend to them with great delight and greediness. John "was a burning and a shining light," saith our Savior to the wicked Jews; and "they were willing for a season to rejoice" (or delight) "in his light," <430535>John 5:35. How many have we seen running after sermons, pressing with the multitude, finding sweetness and
128
contentment in the word, who yet have nothing but novelty, or the ability of the preacher, or some outward consideration, for the bottom of their delight!
[2.] There is a delight in God in our obedience, -- "Delight thyself in the Lord," saith the psalmist, <193704>Psalm 37:4; -- and a delight in obedience and duties, because it is his will, and his ways. When a person aims in every duty to meet with God, to have converse with him, to communicate his soul to him, and to receive refreshment from him; when on this account our duties and all our ways of obedience are sweet and pleasant to us; -- then do we in them walk with God. Let not men think, who perform duties with a bondage-frame of spirit; to whom they are weariness and burdensome, but that they dare not omit them; who never examine their hearts whether they meet with God in their duties, or have any delight in so doing; -- let them not think, I say, whatever they do, that at all they walk with God.
I shall not insist on more particulars.
Use 1. Of direction. Know that it is a great thing to walk with God as we ought. We heard before how many things were required to render it acceptable; now, some of the things that it consists in. Who, almost, hath prepared his heart to walk with God as he ought? who considers whether his walking be such as it ought to be? Believe me, friends, a formal performance of duties, in a course or a round, from one day, one week to another, both in private and public, may possibly come exceeding short of this walking with God. Men content themselves with a very slight and formal course. So they pray morning and evening; so they take part with some of the people of God against open profane persons; so they keep themselves from such sins as would wound a natural conscience, -- all is well with them. Be not deceived, walking with God must have, --
(1.) All the strength and vigor of the soul laid out in it. "Thou shalt love the Lord thy God with all thy heart." The soul and heart of a man is to be in the work; his design and contrivance about it; his contending in it. Form and a course will not do it.
(2.) It is to have the perfection of the new covenant in universality, and sincerity attending it. It is not the doing of this or that thing, but the doing
129
of all things by Christ commanded; not a loving of friends only, but of enemies; not a denial of the ways of ungodly men only, but a denial of self and the world; not a doing hurt to none only, but a doing good to all; not a hatred to evil men's ways only, but a love to their persons; not praying and hearing only, -- but giving alms, communicating, showing mercy, exercising loving-kindness in the earth; not a mortification of pride and vanity only, especially if as to others in any outward appearance, -- but of envy, wrath, discontent. In a word, it is "perfecting holiness in the fear of the Lord" that is required. If men professing religion, who are almost devoured by world, or flesh, or envy, or faction, or idleness, or uselessness in their generation, would but lay their hearts to the rules we have considered, they would find they had but little cause to hug themselves in their ways and walking.
I might here go over all the particulars that have been insisted on, and try our obedience by them. But, --
Use 2. For others, I shall only ask over the heads of what have been delivered. Would you be thought to walk with God? --
(1.) What evidence have you that you are in covenant with him? that your covenant with hell and death is broken, and that you are taken into the bond of the covenant of grace? What account can you give to God, others, or your own souls, of this your covenant state and condition? How many are at a loss as to this foundation of all walking with God!
(2.) Is your obedience from faith? What evidence have you thereof? Go over all the causes, effects, and adjuncts of a justifying faith, and try whether you have this principle of all acceptable obedience. How hath it been wrought in you? What work of the Spirit have you had upon you? What have been your conviction, humiliation, and conversion? When, how, by what means wrought? Are your hearts purified by it, and are you by it baptized into one Spirit with the people of God? or are you still enemies to them?
(3.) Is your walking universal and perfect, according to the tenor of the covenant? Have you no sweet morsel under your tongue, no beloved lust that is indulged to, that you cannot as yet thoroughly part with? no allowed reserve for sin?
130
(4.) Do you delight in God in that obedience you yield? or are his ways a burden unto you, that you are scarce able to bear them, -- weary of private prayer, of Sabbaths, of all the worship of God? I leave these things with your consciences.
131
SERMON 7.
WHAT it is to walk with God hath been declared.
II. What is added thereunto of duty, in this qualification, comes nextly to
be considered.
Amongst the many eminent qualifications of the obedience of believers, we shall find, in the issue, this to stand in the forefront, among the chiefest (the words in the original are, tkl, , [ænxe h] æw]): To "humble thyself in walking," or, to "walk with God."
A man would think that it is such an honor and advancement, that a poor sinful creature should be taken into the company of the great God, to walk with him, that he had need be exhorted to take upon him great thoughts of himself, that he may be prepared for it. "Is it a light matter," says David, "to be son-in-law to a king?" "Is it a light matter to walk with God? How had the heart of a man need to be lifted up, which hath such apprehensions of its condition!" The matter is quite otherwise. He that would have his heart exalted up to God, must bring it down in itself. There is a pride in every man's heart by nature, lifting him up, and swelling him until he is too high and big for God to walk with.
Now, whereas there are two things in our walking with God considerable: -- first, The inward power of it; and, secondly, The outward privilege of it, in an orderly admittance to the duties of it; -- the former alone is that which edifieth us in this duty; the latter puffeth up. These Jews here, and their successors the Pharisees, having the privilege of performing the outward duty of walking with God, were, as Capernaum, lifted up unto heaven; and, trusting in themselves that they were righteous, they despised others; -- of all men, therefore, they were most abhorred of God. This is that which the Holy Ghost beats them from, -- resting in the privilege to come up to the power. God tells us of the prince of Tyrus, that he set his heart as the heart of God, <262806>Ezekiel 28:6; -- he would be on even terms with him, independent, the author of his own good, fearless. So, in some measure, is the heart of every man by nature; which, indeed, is not to be like God, but the devil.
132
To prevent this evil, I shall inquire, what it is that is here required of us, under these two heads: --
1. What it is in reference whereunto we are to humble ourselves in walking with God;
2. How we are to do it: --
1. There are two things that we are to humble ourselves unto in our walking with God: --
(1.) The law of his grace?
(2.) The law of his providence: --
(1.) In all our walking with God, we are to humble ourselves in bowing to the law and rule of his grace; which is the way that he hath revealed wherein he will walk with sinners. The apostle tells us of the Jews in sundry places, that they had a mind to walk with God; they had "a zeal for God." So he had himself in his Pharisaism, <500306>Philippians 3:6. He "was zealous towards God," <442203>Acts 22:3; and so were the Jews, <451002>Romans 10:2, "I bear them record, they have a zeal of God." And they followed after righteousness, "the law of righteousness," chapter <450931>9:31; they took pains to "establish their righteousness," chapter <451003>10:3. What can be more required to walking with God than a zeal for him, -- for his laws and ways, and a diligent endeavor to attain a righteousness before him? How few do we see attain thus much! What repute have they in the world that do so? But yet, saith the apostle, they did not attain to walk with God, nor the righteousness they sought after, chapter 9:31. But what is the reason of it? Why, in their attempt to walk with God, they did not bow themselves to the law of his grace. So chapter 10:3; they went about to establish their own righteousness, and did not submit themselves to the righteousness of God. What righteousness is that? Why, "the righteousness of faith," according to the law of grace, <450117>Romans 1:17. "They sought it not by faith, but as it were by the works of the law," chapter 9:32. And the ground of all this is discovered, verse 33. Behold, here are two effects of Christ towards several persons: some stumble at him, and so are not able to walk on with God. Who are they? He tells you, verse 32. Some are not ashamed. Who are they? They that believe, and so submit to the law of God's grace. It is evident, then, that men may labor to
133
walk with God, and yet stumble and fall, for want of this humbling themselves to the law of his grace.
Let us see, then, how that may be done, and what is required thereunto. It is, then, required, --
[1.] That the bottom of all a man's obedience lie in this, -- that in himself he is a lost, undone creature, an object of wrath, and that whatever he have of God in any kind, he must have it in a way of mere mercy and grace. To this apprehension of himself must proud man, that would fain have something of his own, humble himself. God abhors every one that he sees coming towards him on any other account. Our Savior Christ lets men know what they are, and what they must be, if they will come to God by him. "I came," saith he, "to save that which was lost," <401811>Matthew 18:11. "I came not to call the righteous, but sinners to repentance," <400913>Matthew 9:13. Verse 12, "The whole have no need of a physician, but they that are sick." "I came into the world," says he, "that they that are blind may see, and that they which see might be made blind," <430939>John 9:39. This is the sum: "If you intend to have any thing to do with God by me, know yourselves to be lost sinners, blind, sick, -- dead; so that whatever you have, you must have it in a way of mere grace."
And how was this direction followed by Paul? Will you see the foundation of his obedience? You have it, 1<540113> Timothy 1:13-15, "I was thus and thus: I am the chief of sinners; `but I obtained mercy.' It is mere mercy and grace upon the account whereof I have any thing from God:" -- which principle he improves to the height, <500307>Philippians 3:7-9, "All loss, all dung; Christ is all in all." This the proud Pharisees could not submit unto. It is the subject of much of their disputes with our Savior. To be lost, blind, nothing, -- they could not endure to hear. Were they not children of Abraham? Did they not do so and so? To tell them that they are lost and nothing, is but to speak out of envy. And on this rock do thousands split themselves, in the days wherein we live. When they are overpowered by any conviction to an apprehension of a necessity of walking with God (as more or less, at one time or other, by one means or other, most men are), they then set themselves on the performance of the duties they have neglected, and of the obedience which they think acceptable, abiding in that course whilst their conviction abides; but never humbling themselves
134
to this part of the law of God's grace, -- to be vile, miserable, lost, cursed, hopeless in themselves; -- never making thorough work of it. They lay the foundation of their obedience in a quagmire, whose bottom should have been digged into; and stumble at the stumbling-stone, in their first attempt to walk with God.
Now, there are two evils attending the mere performance of this duty, which utterly disappoint all men's attempts for walking with God: --
1st. That men without it will go forth, somewhat, at least, in their own strength, to walk with God. "Why," say the Pharisees, "can we do nothing? `Are we blind also?'" Acting in the power of self will cleave to such a one, so as not to be separated; it will steal upon him in every duty he goes about. Now, nothing is more universally opposite to the whole nature of gospel obedience than this, that a man should perform the least of it in his own strength, without an actual influence of life and power from God in Christ. "Without me," says Christ, "ye can do nothing," <431505>John 15:5. All that is done without strength from him, is nothing. God works in us "to will and to do of his good pleasure," <503813>Philippians 2:13. Whatever a man doth, which God works not in him, which he receives not strength for from Christ, is all lost, all perishing. Now, our fetching in of strength from Christ for every duty, is founded wholly in that subjection to the law of grace whereof we speak.
2dly. His obedience will build him up in that state wherein he is, or edify him towards hell and destruction: -- of which more afterward.
[2.] The second thing that we are to humble ourselves unto in the law of grace is, a firm persuasion, exerting itself effectually in all our obedience, that there is not a righteousness to be obtained before God by the performance of any duties or obedience of ours whatever. That this lies in the law of the grace of God, the apostle disputes at large, <450413>Romans 4:1315, "If," saith he, "righteousness be by the law," -- that is, by our obedience to God according to the law, -- " then faith and the promise serve to no purpose;" there is an inconsistency between the law of grace (that is, of faith and the promise) and the obtaining of a righteousness before God by our obedience. So <480221>Galatians 2:21, "If righteousness were by the law, then Christ is dead in vain." "You would walk with God according to his mind; you would please him in Jesus Christ. What do you
135
do? You strive to perform the duties required at your hand, that on their account you may be accepted as righteous with God. I tell you," saith the apostle, "if this be the state of things, `Christ is dead in vain:' if this be a righteousness before God to be obtained by any thing you can do, the gospel is to no purpose."
And this, also, is the proud heart of man to humble himself to, if he will walk with God; -- he must obey, he must perform duties, he must be holy, he must abstain from every sin; and that, all, under a quick, living, energetical persuasion, that by these things a righteousness before God is not to be obtained. This is to influence all your duties, to steer you in your whole course of obedience, and to accompany you in every act of it. How few are influenced with this persuasion in their walking with God! Do not most men proceed on other practical principles? "Is not their great reserve for their appearance before God hewed out of their own obedience? God knows they walk not with him.
[3.] In the midst of all our obedience which is our own, we must believe and accept of a righteousness which is not our own, nor at all wrought or procured by us; of which we have no assurance that there is any such thing, but by the faith we have in the promise of God: and thereupon, renouncing all that is in or of ourselves, we must merely and solely rest on that for righteousness and acceptance with God. This the apostle affirms his heart to be humbled unto, <500307>Philippians 3:7-9, the place before mentioned. He reckons up all his own duties, -- is encompassed with them, -- sees them lying in great abundance on every hand; every one of them offering its assistance, perhaps painting its face, and crying that it is "gain;" but saith the apostle, "`You are all loss and dung;' I look for another righteousness than any you can give me."
Man sees and knows his own duty, his own righteousness and walking with God; he seeth what it costs and stands him in; he knows what pains he hath taken about it; what waiting, fasting, laboring, praying it hath cost him; how he hath cut himself short of his natural desires, and mortified his flesh in abstinence from sin. These are the things of a man, wrought in him, performed by him; and the spirit of a man knows them; and they will promise fair to the heart of a man that hath been sincere in them, for any end and purpose that he shall use them. But now, for the righteousness of
136
Christ, -- that is without him; he seeth it not, experiences it not; the spirit that is within him knows nothing of it; he hath no acquaintance with it, but merely as it is revealed and proposed in the promises, wherein yet it is nowhere said to him, in particular, that it is his, and was provided for him, but only that it is so, to and for believers. Now, for a man to cast away that which he hath seen, for that which he hath not seen; to refuse that which promises to give him a fair entertainment and supportment in the presence of God, and which he is sure is his own, and cannot be taken from him, for that which he must venture on upon the word of promise, against ten thousand doubts, and fears, and temptations that it belongs not to him; -- this requires humbling of the soul before God; and this the heart of a man is not easily brought unto. Every man must make a venture for his future state and condition. The question only is, upon what he shall venture it? Our own obedience is at hand, and promises fairly to give assistance and help: for a man, therefore, wholly to cast it aside upon the naked promise of God to receive him in Christ, is a thing that the heart of man must be humbled unto. There is nothing in a man that will not dispute against this captivity of itself: innumerable proud reasonings and imaginations are set up against it; and when the mind and discursive, notional part of the soul is overpowered with the truth, yet the practical principle of the will and the affections will exceedingly tumultuate against it. But this is the law of God's grace, which must be submitted unto, if we will walk with him; -- the most holy, wise, and zealous, who have yielded the most constant obedience unto God, -- whose good works and godly conversation have shone as lights in the world, -- must cast down all these crowns at the foot of Jesus, renounce all for him, and the righteousness that he hath wrought out for us. All must be sold for the pearl; -- all parted with for Christ. In the strictest course of exactest obedience in us, we are to look for a righteousness wholly without us.
[4.] We must humble ourselves to place our obedience on a new foot of account, and yet to pursue it with no less diligence than if it stood upon the old. <490208>Ephesians 2:8-10,
"By grace are ye saved through faith; and that not of yourselves: it is the gift of God: not of works, lest any man should boast. For we are his workmanship, created in Christ Jesus unto good works, which God hath before ordained that we should walk in them."
137
"If not of works, then what need of works any more? The first end appointed to our obedience was, that, we might be saved. This end, it seems, is taken away: our works and duties are excluded from any efficiency in compassing of that end; for if it be of works, `then grace is no more grace,' <480221>Galatians 2:21. Then let us lay all works and obedience aside, and sin, that grace may abound." That many did, that many do, make this use of the grace of God, is most evident; so turning it into lasciviousness. "But," saith the apostle, "there is more to be said about works than so. Their legal end is changed, and the old foundation they stood upon is taken away. But there is a new constitution making them necessary, -- a new obligation, requiring them no less exactly of us than the former did, before it was disannulled." So <490210>Ephesians 2:10, "`We are his workmanship, created in Christ Jesus unto good works.' God saving us by grace, hath, on that account, appointed that we should walk in obedience. There is this difference: -- before, I was to perform good works because I was to be saved by them; now, because I am saved without them." God saving us in Christ, by grace, hath appointed that we shall perform that in a way of acknowledgment of our free salvation, which before we were to do to be saved. Though works left no room at all for grace, yet grace leaves room for works, though not the same they had before grace came. This, then, are we to humble ourselves to, -- to be as diligent in good works, and all duties of obedience, because we are saved without them, as we could be to be saved by them. He that walks with God must humble his soul to place all his obedience on this foot of account. He hath saved us freely; only let our conversation be as beseemeth the gospel. How this principle is effectual in believers, as to the crucifying of all sin, Paul declares, <450614>Romans 6:14,
"Sin shall not have dominion over you: for ye are not under the law, but under grace."
The argument to carnal reason would lie quite contrary. "If we are not under the law, -- that is, the condemning power of the law, -- then let sin have its dominion, power, sway. Did not the law forbid sin, under pain of damnation? -- `Cursed is every one that continueth not,' etc. Did not the law command obedience with the promise of salvation? -- `The man that doth the things of it shall live therein.' If, then, the law be taken away from having power over us to these ends and purposes, as to forbid sin
138
with terror of damnation, and command obedience for righteousness and salvation, what need we perform the one or avoid the other? "Why, upon this account," saith the apostle, "that we are under grace; which, with new ends, and on new motives and considerations, requires the one and forbids the other."
Have we now, or do we constantly humble ourselves to this part of the law of God's grace, -- that we build up and establish our obedience on grace, and not on the law; on motives of love, not fear; from what God hath done for us in Christ, rather than from what we expect, -- because" eternal life is the gift of God, through Jesus Christ our Lord?"
[5.] We are to humble ourselves to this, -- that we address ourselves to the performance of the greatest duties, being fully persuaded that we have no strength for the least. This is that which lies so cross to flesh and blood, that our souls must be humbled to it if ever we are brought to it; and yet without this there is no walking with God. There are great and mighty duties to be performed in our walking with God in a way of gospel obedience: there is cutting off right hands, plucking out right eyes; denying, yea, comparatively, hating father, mother, and all relations; dying for Christ, laying down our lives for the brethren; crucifying the flesh, cutting short all earthly desires, keeping the body in subjection, bearing the cross, self-denial, and the like; -- which, when they come to be put in practice, will be found to be great and mighty duties. This is required in the law of grace, -- that we undertake and go through with these all our days, with a full assurance and persuasion that we have not strength of ourselves, or in ourselves, to perform the least of them. "We are not sufficient of ourselves," saith the apostle, 2<470305> Corinthians 3:5. We cannot think a good thought. Without Christ we can do nothing, <431505>John 15:5. This, to a carnal heart, looks like making of brick without straw. "A hard saying it is, who can bear it?" May not men sit down and say, "Why doth he yet complain? Is he not austere, reaping where he hath not sown? Are his ways equal?" Yea, most equal, righteous, and gracious; for this is the design of his thus dealing with us, that upon our addressing ourselves to any duty, we should look to him from whom are all our supplies, and thereby receive strength for what we have to do. How unable was Peter to walk upon the water! Yet, when Christ bids him come, he ventures in the midst of the sea; and with the command hath strength communicated to
139
support him. God may call us to do or suffer what he pleases, so that his call have an efficacy with it to communicate strength for the performance of what he calls us to, <500129>Philippians 1:29.
This, I say, are we to humble ourselves unto, -- not only in the general to reckon that the duties that are required of us are not proportioned to the strength residing in us, but to the supply laid up for us in Christ; but also to lie under such an actual conclusion in every particular duty that we address ourselves to. This, in civil and natural things, were the greatest madness in the world; nor is it needful that you should add any farther discouragement to a man from attempting any thing, than to convince him that he hath no strength or ability to perform or go through with it. Once persuade him of that, and there is an end of all endeavors; for who will wear out himself about that which it is impossible he should attain? It is otherwise in spirituals: God may require any thing of us that there is strength laid up in Christ for, enough to enable us to perform it; and we may by faith attempt any duty, though never so great, if there be grace to be obtained for it from Christ. Hence is that enumeration of the great things done by believers through faith, -- utterly beyond their own strength and power, <581133>Hebrews 11:33, 34, "Out of weakness were made strong." When they entered upon the duty, they were weakness itself; but in the performance of it grew strong, by the supply that was administered. So we are said to come to Christ to "find grace to help in time of need," <580416>Hebrews 4:16, -- when we need it, as going about that which we have no might nor power for.
This is the way to walk with God, -- to be ready and willing to undergo any duty, though never so much above or beyond our strength, so we can see that in Christ there is a supply. The truth is, he that shall consider what God requires of believers, would think them to have a stock of spiritual strength like that of Samson's, since they are to fight with principalities and powers, contend against the world, and self, and what not; and he that shall look upon them will quickly see their weakness and inability. Here lies the mystery of it, -- the duties required of them are proportioned to the grace laid up for them in Christ, -- not to what they are at any time themselves intrusted withal.
140
[6.] This, also, is another thing we are to humble ourselves unto, -- to be contented to have the sharpest afflictions accompanying and attending the strictest obedience. Men walking closely with God, may perhaps have some secret reserves for freedom from trouble in this life: hence they are apt to think strange of a fiery trial, 1<600412> Peter 4:12; and therefore, when it comes upon them, they are troubled, perplexed, and know not what it means; especially if they see others prospering, and at rest in the land, who know not God. Their estates are ruined, names blasted, bodies afflicted with violent diseases, children taken away, or turning profligate and rebellious, life in danger every hour, -- perhaps killed all the day long: hereupon they are ready to cry, with Hezekiah, <233803>Isaiah 38:3, "Lord, remember;" or to contend about the business, as Job did, being troubled that he was disappointed in his expectation, of dying in his nest. But this frame is utterly contrary to the law of the grace of God; which is, that the children that he receives are to be chastised, <581206>Hebrews 12:6; that they are to undergo whatever chastening he will call them to: for, having made the Captain of their salvation perfect through all manner of sufferings, he will make his conformable to him. This, I say, is part of the law of the grace of God, that in the choicest obedience we willingly undergo the greatest afflictions. The management of this principle between God and Job were worth while to consider; for although he disputed long, yet God left him not until he brought him to own it, and to submit unto it with all his heart. This will farther appear in our second head, about submitting to the law of the providence of God. The truth is, to help our poor weak hearts in this business, to prevent all sinful repinings, disputes, and the like, he hath laid in such provision of principles as may render the receiving of it sweet and easy to us; as, --
1st. That he doth not correct us for his pleasure, but that he may make us partakers of his holiness: so that we are not in heaviness unless it be needful for us; which we may rest upon, when we neither see the cause nor the particular of our visitation; -- then, on this account we may rest on his sovereign will and wisdom.
2dly. That he will make all things work together for our good. This takes the poison out of every cup we are to drink, yea, all the bitterness of it. We have concernments that lie above all that here we can undergo or
141
suffer; and if all work for our advantage and improvement, why should they not be welcome to us?
3dly. That conformity and likeness to Jesus Christ is hereby to be attained; and sundry other principles there are given out, to prevail with our hearts to submit and humble our souls to this part of the law of God's grace: which is a thing that the devil never thought Job would have done, and was therefore restless until it was put to the trial; but he was disappointed and conquered, and his condemnation aggravated.
And this is the first thing required of us, -- namely, that we humble ourselves to the law of the grace of God.
Use 1. Let us now take some brief account of ourselves, whether we do so or no. We perform duties, and so seem to walk with God; but, --
(1.) Is the bottom of our obedience a deep apprehension and a full conviction of our own vileness and nothingness, -- of our being the chief of sinners, lost and undone; so that we always lie at the foot of sovereign grace and mercy? Is it so? Then, when, how, by what means, was this apprehension brought upon us? I intend not a general notion that we are sinners; but a particular apprehension of our lost, undone condition, with suitable affections thereunto. Do we cry to the Lord out of the depths? or is the end of our obedience to keep ourselves out of such a condition? I am afraid many amongst us, could we, or themselves, by any means dive into the depths of their hearts, would be found to yield their obedience unto God merely on the account of keeping them out of the condition which they must be brought unto before they can yield any acceptable obedience to him. If we think at all to walk with God, let us be clear in this, that such a sense and apprehension of ourselves lies at the bottom of it, -- "Of sinners I am chief."
(2.) Doth this always abide in our thoughts, and upon our spirits, -- that, by all we have done, do, or can do, we cannot obtain righteousness to stand in the presence of God; so that in the secret reserves of our hearts we place none of our righteousness on that account? Can we be content to suffer loss in all our obedience, as to an end of righteousness? and do we appear before God simply on another head, as if there were no such thing as our own obedience in the world? Herein, indeed, lies the great mystery
142
of gospel obedience, -- that we pursue it with all our strength and might, with all the vigor of our souls, and labor to abound in it, like the angels in theirs, -- perfecting holiness in the fear of the Lord; and yet, in point of the acceptation of our persons, to have no more regard unto it than if we had yielded no more obedience than the thief on the cross.
(3.) Do we, then, humble ourselves to accept of the righteousness that God in Christ hath provided for us? It is a common working of the heart of them whom God is drawing to himself; -- they dare not close with the promise, they dare not accept of Christ and his righteousness, -- it would be presumption in them. And the answer is common, -- that indeed this is not fear and humility, but pride. Men know not how to humble themselves to a righteousness purely without them, on the testimony of God: the heart is not willing to it; we would willingly establish our own righteousness, and not submit to the righteousness of God. But how is it with our souls? Are we clear in this great point, or no? If we are not, we are at best shuffling with God; -- we walk not with him. He admits none into his company, but expressly on the terms of taking this righteousness that he hath provided; and his soul loathes them that would tender him any thing in the room thereof, as men engaged to set up their wisdom and righteousness against his. But I must conclude.
Use 2. If all these things are required to our walking with God, where shall they appear, what shall be their lot and portion, who take no thought about these things? Some we see visibly to walk contrary to him, having no regard to him at all, nor considering their latter end. Others have some checks of conscience, -- that think to cure these distempers and eruptions of sin with a loose cry of "God be merciful to them." Some go a little farther, -- to take care of the performance of duties; but they seek not God in a due manner, and he will make a breach upon them. The Lord awaken them all before it be too late!
143
SERMON 8.
WHAT it is to humble ourselves to the law of God's grace, you have heard.
(2.) I come now to show what it is to humble ourselves to the law of his providence.
By the law of providence, I intend, God's sovereign disposal of all the concernments of men in this world, in the variety, order, and manner which he pleaseth, according to the rule and infinite reason of his own goodness, wisdom, righteousness, and truth.
[1.] To evince what it is to humble ourselves to this law, some general observations must be given. And, --
1st. There is, and ever was, somewhat, very much, in God's providential administration of the things of this world, and the concernments of the sons of men therein, which the most improved reason of men cannot reach unto, and which is contrary to all that is in us, as merely men; -- of judgment, affections, or what else soever we are acted by.
"Thy judgments," saith David unto God, "are far above out of his sight," <191005>Psalm 10:5; that is, of the man he is speaking of: he is not able to see the ground and reason, the order and beauty of them. And <193606>Psalm 36:6, "Thy righteousness is like a great mountain, and thy judgments are a great deep;" that is, as the sea, which none can look into the bottom of, nor know what is done in the caverns thereof. So that there is a height in the judgments of God not to be measured, and a depth not to be fathomed. Men cannot look into his ways. So also <197719>Psalm 77:19,
"Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known."
Men must be content to stand at the shore, and admire at the works of God; but as to the beauty and excellency of them, they cannot search them out. To this purpose discourseth Zophar, in Job<181107> 11:7-12. It is of the excellency and perfection of God in his works of providence that he is speaking; in the consideration of whose unsearchableness, he closes with
144
that of verse 12, "Vain man would know the secrets of the counsels of God, the reason of his ways; but, in his attempts after it, he is as an ass, as a wild ass, as the colt of a wild ass;" -- than which nothing could be spoken with more contempt, to abase the pride of a poor creature.
The ways of God are, we know, all perfect. He is our rock; and his work is perfect: nothing can be added to them, nor taken from them; yea, they are all comely and beautiful in their season. There is not any thing comes out from him, but it is from wonderful counsel; and all his ways will at length be found to praise him. But, as Job speaks, Job<180911> 9:11, we perceive it not, -- we take no notice of it; for who hath known his mind, or been his counselor? <451133>Romans 11:33, 34.
Hence, not only the heathen were entangled in the consideration of the works of providence, -- some, upon it, turning Atheists; most, ascribing all things to blind, uncertain chance and contingency; and others (very few) laboring to set a luster upon what they could not understand, -- but we have the people of God themselves disputing with him about the equality of his ways; bringing arguments against it, and contending against his wisdom in them: "Ye say, The way of the LORD is not equal," <261825>Ezekiel 18:25. And again are they at it, <263320>Ezekiel 33:20, "Yet ye say, The way of the Lord is not equal." Yea, not only the common people, but the choicest of God's servants, under the Old Testament, were exceedingly exercised with this, that they could not oftentimes see the beauty and excellency, nor understand the reason or order, of God's dispensations; which I might prove at large, in the instances of Job, David, Heman, Jeremiah, Habakkuk, and others. Yea, there was nothing that God was more put to, in dealing with his people of old, than to justify the righteousness and perfections of his providential dispensations against their unjust, unbelieving complaints and manners.
This, then, being the condition of God's providential dispensations in general, -- that there is much in them, not only above us, and unsearchable to us, as to the reason and beauty of his ways, but also contrary to all that is in us of reason, judgment, or affections; there is surely need of humbling our souls to the law of this providence, if we intend to walk with him. Neither is there any other way to come to an agreement with him, or to quiet our hearts from repining.
145
2dly. There are four things in God's providential disposing of the things and concernments of men in the world that require this humbling of ourselves to him, as being no way able to grapple with him: --
(1st.) Visible confusion;
(2dly.) Unspeakable variety;
(3dly.) Sudden alterations;
(4thly.) Deep distresses.
(1st.) Visible confusion, -- like that mentioned, <230822>Isaiah 8:22. He that takes a view of the general state of things in the world, will see nothing but trouble, darkness, and anguish; "yea, darkness cover the earth, and gross darkness the people." The oppression of tyrants, wasting of nations, destruction of men and beasts, fury and desolations, make up the things of the past and present ages; -- the greatest and choicest parts of the earth, in the meantime, inhabited by them that know not God, -- that hate him, that fill and replenish the world with habitations of cruelty, sporting themselves in mischief, like the leviathan in the sea. In respect hereof, God is said to make "darkness his secret place" and his pavilion, <191811>Psalm 18:11; and to "dwell in the thick darkness," 2<140601> Chronicles 6:1; -- and to wait for the issue of this dispensation, to humble themselves to the law of it, is the patience and wisdom of the saints. See <350201>Habakkuk 2:1.
(2dly.) Unspeakable variety. Not to insist on particulars, the case of the saints throughout the world is the only instance I shall mention, and that on a twofold account: --
[1st.] Compared among themselves, in what unspeakable variety are they dealt withal! some under persecution always, -- some always at peace; some in dungeons and prisons, -- some at liberty in their own houses; the saints of one nation under great oppression for many ages, -- of another, in quietness; in the same places some poor, in great distress, put hard to it for daily bread all their lives, -- others abounding in all things; some full of various afflictions, going softly and mourning all their days, -- others spared, and scarce touched with the rod at all; -- and yet, commonly, the advantage of holiness and close walking with God lying on the distressed side. How doth God deal, also, with families in respect of grace, while he
146
takes one whole family into covenant, and leaves out another whole family, whose heads and springs are no less holy? He comes into a house, and takes one, and leaves another; -- takes a despised outcast, and leaves a darling. Of them, also, some are wise, endowed with great gifts and abilities; -- others weak to contempt and reproach. Who can, now, with an eye of reason, look upon them, and say they are all the children of one Father, and that he loves them all alike? Should you come into a great house, and see some children in scarlet, having all things needful, others hewing wood and drawing water, -- you would conclude that they are not all children, but some children, some slaves: but when it shall be told you that they are all one man's children; and that the hewers of wood, that live on the bread and water of affliction, and go in tattered rags, are as dear to him as the other; and that he intends to leave them as good an inheritance as any of the rest; -- if you intend not to question the wisdom and goodness of the father of the family, you must resolve to submit to his authority with a quiet subjection of mind. So is it in the great family of God; nothing will quiet our souls, but humbling ourselves to the law of his providence.
[2dly.] Comparing them with others was the hard case of old; the pleading whereof by Job, David, Jeremiah, and Habakkuk, is so known, that I shall not need farther to insist upon it.
I shall not farther manifest this from the variety which is in the dispensations of God towards the men of the world, which the wisest of men can reduce to no rule of righteousness, as things pass among us. Solomon acquaints us with it, <210911>Ecclesiastes 9:11. Things are disposed of according to no rule that we may fix our expectations on; which ruined the reason of that mirror of mankind, in a natural condition, Marcus Brutus, and made him cry out, W tlh~mon ajreth>.
(3dly.) Sudden alterations. As in the case of Job, God takes a man whom he hath blessed with choice of blessings, in the midst of a course of obedience and close walking with himself, when he expected to die in his nest, and to see good all his days; -- ruins him in a moment; blasts his name, that he who was esteemed a choice saint, shall not be able to deliver himself from the common esteem of a hypocrite; slays his children; takes away his rest, health, and every thing that is desirable to him. This amazes
147
the soul; it knows not what God is doing, nor why he pleads with it in so much bitterness. A man that either is, or may fall into such a condition, will find that he will never be able to walk with God in it, without humbling himself to the law of his providence.
(4thly.) Great, deep, and abiding distresses have the same effects with sudden alterations; -- of which more afterwards.
And these are, in general, some of the things in God's providential disposal of the things of men in this world, that are too hard and wonderful for flesh and blood; wherein his paths are in the deep; which are contrary to all rules of procedure that he hath given us to judge by, who are to judge of things but once, he being to call all things to a second account.
[2.] Having given these two observations, I return to what I first proposed, -- namely, the duty of humbling ourselves to the law of the providence of God, so far as it concerns us in particular.
I do not intend merely that men, in general, should be content with the dealings of God in the world; but that we should humble our hearts to him in what falls to be our share therein, though it come under any one or more of the heads of difficulty before mentioned. Our lots are various in this world: how they may be farther different before we go out of it we know not. Some are in one condition, -- some in another. That we envy not one another, nor any in the world; that we repine not at God, nor charge him foolishly, -- is that I aim at; -- a thing sufficiently necessary in these days, wherein good men are too little able to bear their own condition, if in any thing it differs from [that of] others.
The next thing, then, is, to consider how and wherein we are to humble ourselves to the law of the providence of God. There are things on this account which our souls are to be humbled unto: --
First. His sovereignty. May he not do what he will with his own? This is so argued out in Job that I shall need to go no farther for the confirmation of it. See Job<183308> 33:8-13. The words are the sum of what was, or was apprehended to be, the complaint of Job, -- that in the midst of his innocency and course of obedience, God dealt hardly with him, and brought him into great distresses. What is the reply hereunto? Verse 12,
148
"Behold, in this thou art not just." It is a most unequal thing for any man to make any such complaints. Whether Job did so or not, may be disputed; but for any one to do so, is certainly most unjust. But on what ground is that asserted? See the words following: "`God is greater than man; why strivest thou with him?' It is to no purpose to contend with him that is mightier than thou. And it is likewise unjust to do it with him, who is infinitely and incomparably so, upon the account of his absolute dominion and sovereignty. `For,' saith he, `He giveth no account of his matters.' He disposeth of all things as he will, and as he pleaseth." This is pursued to the utmost, Job<183418> 34:18, 19. Men will not be forward openly to revile or repine against their governors; and what shall be said of God, who is infinitely exalted above them? Hence you have the conclusion of the whole matter, verses 31-33.
This, I say, is the first thing that we are to humble ourselves unto. Let us lay our mouths in the dust, and ourselves on the ground, and say, "It is the Lord; I will be silent, because he hath done it. He is of one mind, and who can turn him? He doth whatever he pleaseth. Am not I in his hand as clay in the hand of the potter? May he not make what kind of vessel he pleases? When I was not, he brought me out of nothing by his word. What I am, or have, is merely of his pleasure. Oh, let my heart and thoughts be full of deep subjection to his supreme dominion and uncontrollable sovereignty over me!" This quieted Aaron in his great distress; and David in his, 2<101525> Samuel 15:25, 26; and Job in his. It is pleaded by the Lord, <241001>Jeremiah 10, <450911>Romans 9:11, and innumerable other places. If we intend to walk with God, we must humble ourselves to this, and therein we shall find rest.
Second. His wisdom. He is wise also, as he speaks in derision of men's pretending to be so; indeed, God is only wise. Now, he hath undertaken to make "all things work together for good to them that love him," <450828>Romans 8:28; -- that we shall not be in heaviness unless it be needful, 1<600106> Peter 1:6. In many dispensations of his providence we are at a loss, -- we cannot measure them by that rule. We see not how this state or condition can be good for the church in general, or us in particular. We suppose it would be more for his glory, and our advantage, if things were otherwise disposed. Innumerable are the reasonings of the hearts of the sons of men on this account; we know not the thoughts of our own souls herein, how
149
vile they are. God will have us humble ourselves to his wisdom in all his dispensations, and to captivate our understandings thereunto. So <234027>Isaiah 40:27, 28. This is that which our hearts are to rest in, when ready to repine, -- there is no end of his understanding; he sees all things, in all their causes, effects, circumstances, -- in their utmost reach, tendency, and correspondency. We walk in a shade, and know nothing of what is before us. The day will come when we shall see one thing set against another, and infinite wisdom shining out in them all; that all things were done in number, weight, and measure; that nothing could have been otherwise than it is disposed of, without the abridgment of the glory of God and the good of his church. Yea, I dare say, that there is no saint of God, that is distressed by any dispensation of providence, but that, if he will seriously and impartially consider his own state and condition, the frame of his heart, his temptations, and ways, with so much of the aims and ends of the Lord as will assuredly be discovered to faith and prayer, but he will have some rays and beams of infinite wisdom shining in it, tempered with love, goodness, and faithfulness. But whether for the present we have this light or not, or are left unto darkness, this is the haven and rest of our tossed souls, the ark and bosom of our peace, -- to humble our souls to the infinite wisdom of God in all his procedure; and on that account quietly to commit all things to his management.
Third. His righteousness. Though God will have us acquiesce in his sovereignty, when we can see nothing else, yet he will have us know that all his ways are equal and righteous. The holy God will do no iniquity. That he is righteous in all his ways, and holy in all his works, is pleaded as much as any thing that he hath discovered of himself: "Shall not the Judge of all the earth do right?" Is God unjust who inflicteth vengeance? God forbid. The righteousness of God -- all which springeth from, and is reduced to, the universal rectitude of his nature, in respect of the works that he doth -- is manifold. It is that which is called "Justitia regiminis," -- his righteousness in rule or government, in the dispensation of rewards and punishments, -- that I am speaking of. Now, because we are not able to discern it in many particulars of his proceeding, to help us in humbling our souls unto it, take these considerations: --
First. That God judgeth not as man judgeth. Man judgeth according to the seeing of the eye, and the hearing of the ear; but God searcheth the heart.
150
Little do we know what is in the heart of men; -- what transactions there are or have been between God and them, which, if they were drawn forth, as they shall be one day, the righteousness of God in his procedure would shine as the sun. Rest on this, -- we know much less of the matter on the account whereof God judgeth, than we do of the rule whereby he judges. Most things are to him otherwise than to us.
Secondly. God is the great Judge of all the world, -- not of this or that particular place; and so disposeth of all as may tend to the good of the whole, and his glory in the universality, of things. Our thoughts are bounded -- much more our observation and knowledge -- within a very narrow compass. That may seem deformed unto us which, when it lies under an eye that at once hath a prospect of the whole, is full of beauty and order. He that was able to see at once but some one small part of a goodly statue, might think it a deformed piece; when he that sees it altogether is assured of its due proportion and comeliness. All things in all places, of the ages past and to come, lie at once naked before God; and he disposes of them so as that, in their contexture and answer one to another, they shall be full of order; -- which is properly righteousness.
Thirdly. God judges here, not by any final, determinate sentence, but in a way of preparation to a judgment to come. This unties all knots, and solves all difficulties whatever. This makes righteous and beautiful the deepest distresses of the godly, and the highest advancements of wicked men. And there let our souls rest themselves in quietness, <441701>Acts 17.
Fourthly. His goodness, kindness, love, tenderness. Our souls must submit themselves to believe all these to be in all God's dispensations. I shall but name that one place wherein the apostle disputes for it, <581201>Hebrews 12:16; and add that wherewith Hosea closes his declaration of God's various dispensations and dealings with his people, <281409>Hosea 14:9.
This, now, it is to humble our souls to the law of God's providence in all his dispensations, -- to fall down before his sovereignty, wisdom, righteousness, goodness, love, and mercy. And without this frame of heart, there is no walking with God; unless we intend to come into his presence to quarrel with him, -- which will not be for our advantage.
151
This was Paul's frame, <500411>Philippians 4:11, "I have learned it," saith he; "it is not in me by nature, but I have now learned it by faith, I have humbled my soul to it," (ejn oiv= eimj i) -- "in the things, state, condition, good or bad, high or low, at liberty or in prison, respected or despised, in health or sickness, living or dying," (ejn oi=v eijmi,) "therein to bow myself to the law of the good providence of God; which is contentment." So was it also with David. <19D101>Psalm 131:1: He did not exercise himself, or trouble himself, about the ways and works of God that were too high and too hard for him. How, then, did he behave himself? Verse 2: Something in his heart would have been inquiring after those things; but he quieted himself, and humbled his soul to the law of the providence of God, which hath that comfortable issue mentioned, verse 3, -- an exhortation not to dispute the ways of God, but to hope and trust in him, on the account mentioned before. This is also the advice that James gives to believers of all sorts, <590109>James 1:9, 10. Let every one rejoice in the dispensations of God, willingly bowing their hearts to it.
This is a popular argument, of daily use. Should I insist on the reasons of it, -- its consequence, effects, and advantage; its necessity, if we desire that God should have any glory, or our own souls any peace; the perfect conquest that will be obtained by it over the evil of every condition; and stretch it in application to the saddest particular cases imaginable (for all which the Scripture abounds in directions), -- I should go too far out of my way.
This, then, I say, is the second thing we are to humble ourselves unto.
2. My other inquiry remains, -- namely, how or by what means we are thus to humble ourselves to the law of grace and providence?
I shall but name one or two of the principal graces, in the exercise whereof this may be performed: --
(1.) Let faith have its work. There are, among others, two things that faith will do, and is suited to do, that lie in a tendency hereunto: --
[1.] It empties the soul of self. This is the proper work of faith, -- to discover the utter emptiness, insufficiency, nothingness that is in man unto any spiritual end or purpose whatever. So <490208>Ephesians 2:8, 9. Faith itself is of God, not of ourselves; and it teaches us to be all by grace, and
152
not by any work of ours. If we will be any thing in ourselves, faith tells us then it is nothing to us; for it only fills them that are empty, and makes them all by grace who are nothing by self. While faith is at work, it will fill the soul with such thoughts as these: "I am nothing; a poor worm at God's disposal; lost, if not found by Christ; -- have done, can do, nothing on the account whereof I should be accepted with God: surely God is to be, in all things, submitted to; and the way of his mere grace accepted." So <450327>Romans 3:27. This is the proper work of faith, -- to exclude and shut out boasting in ourselves; that is, to render us to ourselves such as have nothing at all to glory or rejoice in ourselves, that God may be all in all. Now, this working of faith will keep the heart in a readiness to subject itself unto God in all things, both in the law of his grace and providence.
[2.] Faith will actually bring the soul to the foot of God, and give it up universally to his disposal. What did the faith of Abraham do when it obeyed the call of God? <234102>Isaiah 41:2. It brought him to the foot of God. God called him, to be at his disposal universally, by faith to come to it, following him, he knew not for what, nor whither. "Leave thy father's house and kindred;' -- he disputes it not. "Cast out Ishmael, whom thou lovest;" -- he is gone. "Sacrifice thine only Isaac;" -- he goes about it. He was brought by faith to the foot of God, and stood at his disposal for all things. This is the proper nature of faith, -- to bring a man to that condition. So was it with David, 2<101526> Samuel 15:26. This faith will do. Will God have me to suffer in my name, estate, family? "It is the LORD," saith faith. Will he have me to be poor, despised in the world, -- of little or no use at all to him or his people? "Who," saith faith, "shall say to him, What doest thou?" In any state and condition, faith will find out arguments to keep the soul always at God's disposal.
(2.) Constant, abiding reverence of God will help the soul in this universal resignation, and humbling of itself. Now, this reverence of God is an awful spiritual regard of the majesty of God, as he is pleased to concern himself in us, and in our walking before him, on the account of his holiness, greatness, omniscience, omnipresence, and the like. So <581228>Hebrews 12:28, 29; <198907>Psalm 89:7, 8:9.
Now, this reverence of God ariseth from three things, as is evident from the description of it: --
153
[1.] The infinite excellency and majesty of God and his great name. This is the apostle's motive, <581229>Hebrews 12:29, 4:13. So <052858>Deuteronomy 28:58. The excellency of God in itself, is not only such as makes wicked men and hypocrites to tremble, whenever the thoughts of it seize on them, <233314>Isaiah 33:14, but also it hath filled the saints themselves with dread and terror, <350316>Habakkuk 3:16. Nor is there any bearing the rays of his excellency, but as they are shadowed in Christ, by whom we have boldness to approach unto him.
[2.] The infinite, inconceivable distance wherein we stand from him. Thence is that direction of the wise man to a due regard of God at all times, <210502>Ecclesiastes 5:2: He is in heaven, whence he manifests his glorious excellency in a poor worm creeping on the mire and clay of the earth. So did Abraham, <011827>Genesis 18:27. What an inconceivable distance is there between the glorious majesty of God, and a little dust which the wind blows away and it is gone!
[3.] That this inconceivably glorious God is pleased, of his own grace, to condescend to concern himself in us poor worms, and our services, which he stands in no need of, <235715>Isaiah 57:15. His eye is upon us, -- his heart is towards us. This makes David break into that admiration, 1<131716> Chronicles 17:16; and should do so to us.
Now, what are the advantages of keeping alive a reverence of God in our hearts; how many ways it effectually conduces to enable us to humble our souls to the law of his grace and providence; what an issue it will put to all the reasonings of our hearts to the contrary, -- I cannot stay to declare. And the improvement of these two graces, faith and reverence, is all that I shall at present recommend unto you for the end and purpose under consideration.
But I come, in the next place, to that part of this whole discourse which was at first principally intended.
154
SERMON 9.
We have at large considered the nature of this duty.
III. Let us now proceed to prove the proposition at first laid down, and
shut up the whole; viz., --
Humble walking with God is the great duty and most valuable concernment of believers.
"What doth the Lord thy God require of thee?" This is sufficiently asserted in the words of the text itself, which being so emphatically proposed, stand not in need of any farther confirmation by testimony; but because this is a business the Scripture doth much abound in, I shall subjoin a single proof upon each part of the proposition, -- that it is both our great duty and most valuable concernment.
For the former, take that parallel place of <051012>Deuteronomy 10:12, 13. That which is summarily expressed in my text by walking humbly with God, is here more at large described, with the same preface, "What doth the LORD thy God require of thee?' It gives us both the root and fruit; the root, in fear and love; the fruit, in walking in God's ways and keeping his commandments. The perfection of both is, to fear and love the Lord with all the heart and all the soul, and to walk in all his ways. This is the great thing that God requires of professors.
A place of the same importance, as to the excellency of this concernment of believers, which is the second consideration of it, you have in the answer of the scribe, commended by our Savior, <411233>Mark 12:33; as if he should say, in these days, "This is better than all your preaching, all your hearing, all your private meetings, all your conferences, all your fastings." Whole burnt-offerings and sacrifices were then the instituted worship of God, appointed by him, and acceptable to him, as are the things which I now repeated. But all these outward things may be counterfeited, -- hypocrites may perform the outward work of them, as they then offered sacrifice; but walking humbly with God cannot: nor are they, in the best of men, of any value, but as they are parts and fruits of humble walking. If in and under the performance of them there be, as there may be, a proud,
155
unmortified heart, -- not subdued to the law of the Spirit of life, -- not humbled in all things to walk with God; both they and their performance are abhorred of God. So that, though these things ought to be done, yet our great concernment lies, as to the main, in humble walking: "Only let your conversation be as becometh the gospel."
This is the import of the expression at the beginning of the verse, -- "What doth the LORD thy God require of thee?" Thou mayest cast about in thy thoughts to other things, wherein either thyself may be more delighted, or, as thou supposest, may be more acceptable to God. Be not mistaken; this is the great thing that he requires of thee, -- to walk humbly with him.
The grounds of it are: --
1. Every man is most concerned in that which is his great end; the bringing about of that is of most importance to him; the great exercise of his thoughts is, whether he shall succeed as to this or not. The chief end of believers is, the glory of God. This, I say, is so, or ought to be so. For this purpose they were made, redeemed to this purpose, and purchased to be a peculiar people. Now, the Scripture everywhere teaches, that the great means of our glorifying God, is by our humble walking with him, according as it was before described. <431508>John 15:8, "Herein is my Father glorified, that ye bear much fruit." You may have many thoughts that God is glorified by works of miracles, and the like, amazing and dazzling the eyes of the world. Be it so; but in the most eminent manner, it is by your bearing fruit. You know the general rule that our Savior gives his followers, <400516>Matthew 5:16. It is from our good works that men give glory to God. Which advice is again renewed by the Holy Ghost, 1<600212> Peter 2:12.
Now, there are sundry ways whereby glory redounds to God by believers' humble walking with him: --
(1.) It gives him the glory of the doctrine of grace.
(2.) It gives him the glory of the power of his grace.
(3.) It gives him the glory of the law of his grace, -- that he is a king obeyed.
(4.) It gives him the glory of his justice.
156
(5.) It gives him the glory of his kingdom; -- first, in its order and beauty; secondly, in multiplying his subjects: --
(1.) It gives God the glory of the doctrine of grace, or of the doctrine of the gospel; which is therefore called "The glorious gospel of God," because it so brings glory to him. Walking according to this rule, we adorn the doctrine of the gospel in all things. So the apostle tells us, <560211>Titus 2:11, 12: "This is that which this grace teacheth us; the substance is, to walk humbly with God." And when men professing it walk answerable to it, it is rendered glorious. When the world shall see that these are the fruits which that doctrine produceth, they must needs magnify it. The pride, folly, and wickedness of professors, hath been the greatest obstacle that ever the gospel received in this world. Nor will it, by any endeavors whatever, be advanced, until there be more conformity unto it in them who make the greatest profession of it. Then is the word glorified, when it hath a free course and progress, 2<530301> Thessalonians 3:1; which it will not have without the humble walking of professors. What eminent gifts are poured out in the days wherein we live! what light is bestowed! what pains in preaching! how is the dispensation of the word multiplied! -- yet how little ground is got by it! how few converted! The word hath a free course in preaching, but is not glorified in acceptable obedience. Is it not high time for professors and preachers to look at home, whether the obstacle lie not in ourselves? Do we not fortify the world against the doctrine we profess, by the fruits of it they see in ourselves, and our own ways? Do they not say of us, "These are our new lights and professors; proud, selfish, worldly, unrighteous; negligent of the ordinances themselves profess to magnify; useless in their places and generations; -- falling into the very same path which they condemn in others"? Perhaps they may deal falsely and maliciously in these things; but is it not high time for us to examine ourselves, lest, abounding in preaching and talking, we have forgot to walk humbly with God; -- and so, not glorifying the gospel, have hindered the free course of its work and efficacy?
(2.) Humble walking with God gives him the glory of the power of his grace, -- his converting, sanctifying grace. When the world shall see a poor, proud, selfish, rebellious, forward, perhaps dissolute and debauched creature, made gentle, meek, humble, self-denying, sober, useful, -- they cannot but inquire after the secret and hidden virtue and power which
157
principled such a change. This is given as the glory of the grace that was to be administered under the gospel, -- that it should change the nature of the vilest men; -- that it should take away cruelty from the wolf, and violence from the leopard, rage from the lion, and poison from the asp, -- making them gentle and useful as the kid and the calf, the cow and the ox, <231106>Isaiah 11:6-9. It is not in our nature to humble ourselves to walk with God; we have an opposition to it and all parts of it: no angels or men can persuade us to it. Our carnal mind is enmity to him, not subject to his law, -- nor can be. To have our souls humbled, brought to the foot of God, made always ready, willing, obedient, turned in their whole course, changed in all their ways and principles; -- this glorifies the grace of God which is dispensed in Christ; by which alone it is that the work is wrought. When men make profession to have received converting and renewing grace from God, and so separate themselves from the men of the world on that account, yet live as they do, or worse, so that their ways and walking are contemptible to all; -- it is the greatest reproach imaginable to that work of grace which they make profession of.
(3.) This gives God the glory of his law, whereby he requires this obedience at our hands. The obedience of them that are subject to it, sets forth the glory of the wisdom, goodness, and power of the lawgiver in that law. But this may be referred to the first head.
(4.) It gives him the glory of his justice, even in this world. There are two sorts of people in the world; the children of God, and others. Temptations lie on both, in reference to each other. The children of God are often disturbed by the outward prosperity of the wicked: the men of the world, at the public claim which they [the children of God] make in the privilege of God's love and protection: "Why they rather than others, -- than we?" For the first, we know upon what principle they are to satisfy themselves. For the latter, this gives God the glory of his justice, when those whom he owns in this world, who expect a crown of reward from him, do walk humbly with him. So the apostle, 2<530104> Thessalonians 1:4, 5, "Your patience and faith in tribulation," saith he to the saints, "is a manifest token of the righteous judgment of God, that ye may be counted worthy of his kingdom." Their patient and humble walking will be an evidence to convince even the world of the righteous justice of God, in rewarding of them and rejecting of itself. Though eternal life be the gift of God, and
158
chiefly respects the praise of his glorious grace in Jesus Christ, yet God intending to bestow it on us in a way of reward, he will therein visibly glorify his justice also. Now, this gives a foretaste of it unto men, when they shall see those whom he will reward to walk humbly with him; wherein it may appear that his ways are equal, and his judgment righteous; or, as the apostle speaks, "according to truth."
(5.) It gives him the glory of his kingdom, in being an effectual means for the increase of the number of his subjects, and so the propagation of it in the world.
Now, if on all these, and on sundry other considerations, God be glorified in a humble walking with him, beyond any thing else in this world; this humble walking must certainly be the great and incomparable concernment of all them whose chief end is the advancement of the glory of God.
2. It is our great concernment, because God is greatly delighted in it; it is well-pleasing to him. The humble walking of professors is the great delight of the soul of God, -- all that he hath in this world to delight in. If this be our aim, if this be our great interest, -- that we may please God, that he may delight in us, and rejoice over us; this is the way whereby it is to be done, <235715>Isaiah 57:15,
"As I dwell," saith God, "in the high and holy place, -- delight to abide in the heavens, where I manifest my glory; so I dwell with the humble and contrite spirit with delight and joy."
Men in an opposition to this frame, be they what they will else in outward profession, are proud men. Nothing takes away pride in the sight of God but this humble walking with him. Now, "the proud he knoweth afar off," <19D806>Psalm 138:6; he takes notice of them with scorn and indignation; they are to him an abominable thing. It is three times solemnly asserted in the Scriptures, that God resisteth the proud, or scorneth the scorner, and giveth grace to the humble and lowly, <200334>Proverbs 3:34; <590406>James 4:6; 1<600505> Peter 5:5. God scorns, abominates, resists, and sets himself against such men; but he gives grace or favor to the lowly, to the humble. This is admirably set out, <236601>Isaiah 66:1-3. He deals there with a professing people, -- men that in all they did, said, "Let the Lord be
159
glorified," verse 5. These men, aiming at acceptance with him, and to have him delight in them, pretended principally two things: --
(1.) The glory of the temple, -- that high and holy house that was built to his own name. Says God, as to this, "Do you think that I have any need of it, or any delight in it, as it is such a goodly and glorious fabric in your eyes? The heaven is my throne," saith he, "and the earth my footstool; my hands have made all these things, -- what need have I of the house you have built, or what delight in it?"
(2.) They pleaded his worship and service; the duties they performed therein, their sacrifices and oblations, -- praying, hearing.
"Alas!" saith God, "all these things I abhor." And so he compares them to the things which his soul did most hate, and which he has most severely forbid, verse 3. But if God will take delight in none of these things, -- if neither temple nor ordinances, worship nor duty of religion, will prevail, -- what is it that he delights in? Saith the Lord, "`To this man will I look;' I will rejoice over him, and rest in my love." Let now the proud Pharisee come and boast his righteousness, his duties, his worship, and performances; -- the eye of God is on the poor creature behind the door, that is crying, " God be merciful to me, a sinner;" that is, giving himself up to sovereign mercy, and following after him upon that account. We have got a holiness that puffeth up, that in some hath little other fruit but "Stand from me; I am holier than thou." God delights not in it. It is a hard thing to excel in humble walking; it [i. e., to excel, distinction] is easier obtained by other ways; but God delights not in them.
3. It is our great concernment, because this makes us alone eminently conformable to Jesus Christ. When the church is raised up to an expectation of his coming, she is bid to look for him as one "meek and lowly," <380909>Zechariah 9:9. And when he calls men to a conformity to his example, this he proposes to them. "Learn of me," saith he, <401129>Matthew 11:29. What shall we learn of him? what doth he propose to our imitation? -- that we should work miracles? walk on the sea? open blind eyes? raise the dead? speak as never man spake? "No," saith he; "this is not your concernment; but `learn of me, for I am meek and lowly in heart, and you shall find rest for your souls.'" "Let this mind be in you," saith the apostle, "that was in Jesus Christ," <501405>Philippians 2:5. What mind was
160
this? He describes it in the next verse, -- in his humbling, emptying himself, making himself poor, nothing, that he might do the will of God; coming to his foot, waiting for his command, doing his will cheerfully and readily. "Let," saith he, "this mind be in you, to be like Christ in this." I might go over all the contents of humble walking with God, and show the excellency of Jesus Christ in them, and how our conformity to Christ doth principally consist therein; but I must hasten.
4. I might farther evince it, by an induction of the promises that are made unto humble walking with God. But this would be a long work, to insist on the most considerable particulars; so that I shall wholly omit it.
5. It will appear so by comparing it with any thing else wherein men may suppose their interest and concernment to lie: --
(1.) Some men (I speak of professors) live as though their great concernments were in heaping up to themselves the things of this world. Their hearts are devoured with cares about them, and their thoughts taken up with them. This I shall not so much as compare with humble walking with God; nor make it my business -- from the vanity, uncertainty, uselessness as to any eternal end, unsatisfactoriness, attendings of fear, care, and love -- to manifest their great incompetency once to come into consideration in this inquiry, as to what is the great concernment of a professor.
(2.) There are others whose designs lie after greatness, high places, esteem in the world, -- to be somebody in their days; outrunning the providence and call of God to that end; and who make this their business and interest, without farther consideration. But we may say the same of these as of the former, -- their way is folly, though they that follow them should praise their sayings.
(3.) There are those whose aim is to be learned indeed, and so accounted. This they make their work; on this they set up their rest; this takes up their time and strength. If this succeed, all is well; -- they have their hearts' desire. The beauty of this also is fully sullied, and the vanity of it hath been discovered by many, and the shame of its nakedness made to appear. Is this thy great concernment? Dost thou waste thy time and spirit about it? Is this the bosom of thy rest? Hast thou here laid up thy
161
glory? and dost thou aim at this as thy end? Poor creature! thou snuffest up the empty wind. All this while God may abhor thee; and thy learning will never swell to such a greatness as that the door of hell will not be wide enough to receive thee. The vanity, vexation, dreadfulness, emptiness, of this concernment may be easily discovered.
Nay, put all these together; suppose thou hadst high places, learning, and an answerable repute and credit to them all, -- that thou hadst on these heads all that thy heart can desire, and more than ever man had before thee, -- would it all give rest to thy soul? Canst thou not look through it all? Why, then, dost thou spend thy strength for a thing of nought? Why is the flower of thy spirit laid out about these things, that indeed are not, or are as a thing of nought? But, --
(4.) Some men's great concernment seems to lie in a profession of religion. So they may attain to that, and therewithal a name to live, it doth suffice. Whether this humble walking with God, in any of the causes or effects of it, be found on them, they are not solicitous. That men may not rest here, give me leave to offer two or three considerations: --
[1.] All that they do may be counterfeited; and so, wherein is its excellency? It may be done by him who hath not the least of God or Christ in him. Hypocrites may hear much, pray often, speak of God and the things of God, perform all duties of religion, excel in gifts and parts, be forward in profession to a great repute, -- and yet be hypocrites still.
[2.] All this hath been done by them who have perished. Many who are now in hell have done all these things, and went down to the pit with the burden of their profession and duties at their back. I could reckon up instances. And let me but try this foundation, which safely I may, -- namely, that whatever excellencies have been found in hypocrites and perishing souls, may all meet in one, and yet he be an hypocrite still, -- and I shall merit easily the best [repute] of mere profession. Take the zeal of Jehu, the hearing of Herod, the praying of the Pharisee, the fasting of the Jews, Isaiah 58, the joy of the stony ground, and you may dress up a perishing soul to a proportion of profession beyond what the most of us attain unto.
162
[3.] It is useless in the world. I shall freely say, Take away this humble walking, and all profession is a thing of nought; it doth no good at all in the world. Is it for the advantage of mankind, that a man should have credit and repute in religion, and cannot give an instance scarce that any man, high or low, rich or poor, hath been the better for him in the world? that they who should do good to all, do good to none at all? Is this being fruitful in the gospel? is this studying the good works that are profitable to all? -- is this doing good to mankind in the places wherein we are?
[4.] This is the readiest way for a man to deceive himself to eternity. He that would go down to the pit in peace, let him keep up duties in his family and closet; let him hear as often as he can have an opportunity; let him speak often of good things; let him leave the company of profane and ignorant men, until he have obtained a great repute for religion; let him preach and labor to make others better than he is himself; and, in the meantime, neglect to humble his heart to walk with God in a manifest holiness and usefulness, and he will not fail of his end.
Let me not be mistaken. God forbid I should countenance profane men in their contempt of the ways of God, and the reproaches of hypocrisy that they are ready to cast upon the best of the saints of God; I say, God forbid. Nor let me be interpreted in the least to plead for men who satisfy themselves in a righteousness without these things, -- whom I look upon as men ignorant wholly of the mystery of God and the Father, and of Christ, and evidently uninterested in the covenant of grace. No; this is all I aim at, -- I would not have professors flatter themselves in a vain, empty profession, when the fruits they bear of envy, hatred, pride, folly, proclaim that their hearts are not humbled to walk with God. Will, then, these, or any of these things, stand in competition with that which we propose for the great concernment of souls? Doubtless, in comparison of it, they are all a thing of nought.
Use 1. Is humble walking with God our great concernment? Let us make it our business and our work to bring our hearts unto it all our days. What do we, running out of the way all the day long, spending our strength for that which is not bread? My business is not, -- whether I be rich or poor, wise or unwise, learned or ignorant; whether I shall live or die; whether there shall be peace or war with the nations; whether my house shall flourish or
163
wither; whether my gifts be many or few, great or small, whether I have good repute or bad repute in the world; -- but only, whether I walk humbly with God or not. As it is with me in this respect, so is my present condition, -- so will be my future acceptation. I have tired myself about many things; -- this one is necessary. What doth the Lord my God require of me, but this? What doth Christ call for, but this? What doth the whole sanctifying work of the Holy Ghost tend to, but that I may walk humbly with God?
Give me leave to name a motive or two unto it: --
(1.) In humble walking with God we shall find peace in every condition. "Learn of me; for I am meek and lowly: and ye shall find rest unto your souls." "Let war come on the nation, -- I shall have peace. Let a consumption come on my estate, -- I shall have peace. Let nearest relations be taken away, -- I shall have peace." The soul that sets up its rest, and makes it its great concernment to walk humbly with God, is brought to his foot, bent to his will, is ready for his disposal; and whatever God does in the world with himself, his, or others, he hath peace and quietness in it. His own will is gone, the will of God is his choice; his great concernment lies not in any thing that can perish, that can be lost.
(2.) We shall also find comfort. Mephibosheth cried, "Let all go, seeing the king is come in peace; which was all that I desired." When a man shall see, in the worst state and condition, that his great concernment is safe; that though all is lost, God, who is all, is not lost; that this can never be taken from him; -- it fills his heart with delight. Is he in prosperity? he fears not the loss of that which he most values. Is he in adversity? yet he can walk with God still; which is his all. He can therefore glory in tribulations, rejoice in afflictions; -- his treasure, his concernment is secure.
(3.) This alone will make us useful in our generation, and fruitful in the knowledge of our Lord and Savior Jesus Christ. On this depends all the glory we bring to God, and all the good we do to men.
Let us, then, make this our business, -- aim at it; and, in the strength of Christ, we shall have peace in it.
Use 2. To humble us all, that we have spent so much of our time and days in and about things wherein we are indeed so little concerned, let us a little
164
bring our ways and affairs to the balance of the sanctuary. One hath risen early, gone to bed late, and worn out himself to increase knowledge and learning. What is it, when we have done? -- an engine in the hand of Satan to puff us up with pride and folly; a diversion from the knowledge of Christ, full of vexation of spirit. How many other things have entangled us! What weight have we laid upon them! How have we put a value upon that profession, which hath been a shame rather than an honor to the gospel! The Lord forgive us our folly, in spending ourselves in and about things wherein we are so little concerned; and help us, that our mistake be not at last found out to be fatal! Could we seriously take a view of our ways and time, and see how much of it we have spent in and about things that indeed will, in the issue, do us no good; it would certainly fill our souls with a great deal of shame and confusion.
Use 3. As to them who seem not at all to be concerned in this business, who never made it their design in their lives to walk with God in the way that hath been spoken to; let me tell such, --
(1.) It is more than probable that they may be apt to take advantage at what hath been spoken against empty professors and profession; to triumph in their thoughts against them all, and say, "Such, indeed, they are, and no better." If so, it is possible that this discourse, through the just judgment of God, may tend to their farther hardening in their sin, -- pride and folly. What is the Lord's intendment towards you, I know not. It is my duty to warn you of it. Some that are professors may fail of the mark of our high calling; but you that are none, can never attain it: but take heed that this be not the issue of this dispensation of the word towards you. I had rather never speak more in this place, than speak any one word with an intention to give you an advantage against professors. If you take it, it will be your ruin.
(2.) Consider this, -- if the righteous be scarcely saved, where will you, and such as you, bitter scoffers, neglecters of ordinances, haters of the power of godliness and the purity of religion, appear? You whose pride and folly, or whose formality, lukewarmness, and superstition, whose company and society, whose ways and daily walking, proclaim you to be wholly strangers to this concernment of believers, -- I say, what will be your lot and portion?
165
(3.) Consider how useless you are in this world. You bring no glory to God, but dishonor; and whereas by any outward acts you may suppose you do good sometimes to men, know that you do more hurt every day than you do good all your lives. How many are by you ensnared into hell! how many hardened! how many destroyed, by living in formality or profaneness!
166
SERMON 10.
PROVIDENTIAL CHANGES, AN ARGUMENT FOR UNIVERSAL HOLINESS.
"Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness?" -- 2<610311> PETER 3:11.
THAT this second epistle was written unto the same persons to whom the former was directed, the apostle himself informs us, 2<610301> Peter 3:1. Who they were to whom the first was directed, he declares fully, 1<600101> Peter 1:1, 2, "Peter, an apostle of Jesus Christ, to the strangers scattered throughout Pontus, Galatia," etc.
"Strangers" are taken two ways: First, In a large, general, and spiritual sense. So all believers are said to be strangers and pilgrims in this world, because they are not of the world, but they look for another country, another city, another house, whose framer and builder is God. Secondly, In a proper, natural sense, for those who abide or dwell in a land that is not their own, wherein they have not right of inheritance with the natives and citizens of it. In this sense the patriarchs were strangers in the land of Canaan before it came to be the possession of their posterity; and the children of Israel were strangers four hundred years in the land of Egypt.
Now, though the persons to whom the apostle wrote were strangers in the first sense, -- pilgrims, whose conversation and country was in heaven, -- yet they were no more so than all other believers in the world; so that there was no just cause of saluting them peculiarly under that style and title, were there not some other special reason of that appellation. They were, therefore, also strangers in the latter sense; -- persons who had no inheritance in the place of their abode, that were not the free and privileged natives of the country where they dwelt and inhabited; that is, they were Jews scattered abroad in those parts of the world.
The people of Israel in those days were under various distributions and appellations. First, They were the natives of Jerusalem, and the parts adjacent; and these were in the gospel peculiarly called Jews. You have it often mentioned, that in our Savior's discourse with them, the Jews
167
answered so and so; that is, the natives of Jerusalem, and places adjoining. Secondly, Those who inhabited the seacoasts of the country, whom the others much despised, and called them, from the place of their habitation, as if they had been men of another nation, "Galileans." Thirdly, Those who lived in several dispersions, up and down the world, among other nations. Of these there were two chief sorts: --
1. Those who lived in some parts of Europe, in Asia the less, also at Alexandria, and other Greek colonies. These are in the Scripture sometimes called Greeks, <441701>Acts 17; and elsewhere commonly termed Hellenists; because they used the Greek language, and the Greek Bible then in use.
2. Those who lived in the greater Asia, in and about Babylon; as also in the countries here enumerated by the apostle: -- the Jews converted to the faith, that lived scatteredly up and down in those parts of Asia.
Peter being in a special manner designed by the Holy Ghost the apostle of the Circumcision, and being now at Babylon in the discharge of his apostolical office and duty, 1<600513> Peter 5:13; and being now nigh unto death, which he also knew, 2<610114> Peter 1:14; and not perhaps having time to pass through and personally visit these scattered believers, -- he wrote unto them these two epistles, partly about the main and important truths of the gospel, and partly about their own particular and immediate concernment as to the temptations and afflictions wherewith they were exercised.
It is evident, front sundry places in the New Testament, what extreme oppositions the believing Jews met withal, all the world over, from their own countrymen, with and among whom they lived. They in the meantime, no doubt, warned them of the wrath of Christ against them for their cursed unbelief and persecutions; particularly letting them know, that Christ would come in vengeance ere long, according as he had threatened, to the ruin of his enemies. And because the persecuting Jews, all the world over, upbraided the believers with the temple and the holy city, Jerusalem, their worship and service instituted of God, which they had defiled; they were given to know that even all these things also should be destroyed, for their rejection of the Son of God. After some continuance of time, the threatening denounced being not yet accomplished, -- as is the manner of profane persons and hardened sinners, <210811>Ecclesiastes 8:11, -- they began to mock and scoff, as if they were all but the vain pretences, or loose,
168
causeless fears of the Christians. That this was the state with them, or shortly would be, the apostle declares in this chapter, verses 3, 4. Because things continued in the old state, without alteration, and judgment was not speedily executed, they scoffed at all the threats about the coming of the Lord that had been denounced against them.
Hereupon the apostle undertakes these three things:--
First. He convinces the scoffers of folly by an instance of the like presumption in persons not unlike them, and the dealings of God in a case of the same nature.
Secondly. He instructs believers in the truth of what they had before been told concerning the coming of Christ, and the destruction of ungodly men.
Thirdly. He informs them in the due use and improvement that ought practically to be made of the certainty of this threatening of the coming' of Christ.
For the first, he minds them, as I said, of the old world, verses 5, 6. Before the destruction of that world, God sent "Noah, a preacher of righteousness," who, both in word and deed, effectually admonished men of the judgment of God that was ready to come upon them; but they scoffed at his preaching and practice, in building the ark, and persisted in their security. "Now," saith he, "this they willingly are ignorant of;" -- it is through the obstinacy and stubbornness of their will, they do not consider it; for otherwise they had the Scripture, and knew the story. There is no ignorance like that where men's obstinacy and hardness in sin keeps them from a due improvement of what they ought to have improved to its proper purpose. They are to this day willingly ignorant of the flood, who live securely in sin under the denunciation of the judgments of God against sin.
I shall only observe, by the way, not to look into the difficulties of these verses, that I be not too long detained from my principal intendment, -- that the apostle makes a distribution of the world into heaven and earth, and saith, they "were destroyed with water, and perished." We know that neither the fabric or substance of the one or other was destroyed, but only men that lived on the earth; and the apostle tells us, verse 5, of the heavens and earth that were then, and were destroyed by water, distinct from the
169
heavens and the earth that were now, and were to be consumed by fire: and yet, as to the visible fabric of heaven and earth, they were the same both before the flood and in the apostle's time, and continue so to this day; when yet it is certain that the heavens and earth, whereof he speaks were to be destroyed and consumed by fire in that generation. We must, then, for the clearing our foundation, a little consider what the apostle intends by "the heavens and the earth" in these two places: --
1. It is certain, that what the apostle intends by the "world," with its heavens and earth, verses 5, 6, which was destroyed by water; the same, or somewhat of that kind, he intends by "the heavens and the earth" that were to be consumed and destroyed by fire, verse 7. Otherwise there would be no coherence in the apostle's discourse, nor any kind of argument, but a mere fallacy of words.
2. It is certain, that by the flood, the world, or the fabric of heaven and earth, was not destroyed, but only the inhabitants of the world; and therefore the destruction intimated to succeed by fire, is not of the substance of the heavens and the earth, which shall not be consumed until the last day, but of persons or men living in the world.
3. Then we must consider in what sense men living in the world are said to be the "world," and the "heavens and earth" of it. I shall only insist on one instance to this purpose, among many that may be produced, <235115>Isaiah 51:15, 16. The time when the work here mentioned, of planting the heavens, and laying the foundation of the earth, was performed by God, was when he "divided the sea," verse 15, and gave the law, verse 16, and said to Zion, "Thou art my people;" -- that is, when he took the children of Israel out of Egypt, and formed them in the wilderness into a church and state. Then he planted the heavens, and laid the foundation of the earth, -- made the new world; that is, brought forth order, and government, and beauty, from the confusion wherein before they were. This is the planting of the heavens, and laying the foundation of the earth in the world. And hence it is, that when mention is made of the destruction of a state and government, it is in that language that seems to set forth the end of the world. So <233404>Isaiah 34:4; which is yet but the destruction of the state of Edom. The like also is affirmed of the Roman empire, <660614>Revelation 6:14; which the Jews constantly affirm to be intended by
170
Edom in the prophets. And in our Savior Christ's prediction of the destruction of Jerusalem, <402401>Matthew 24, he sets it out by expressions of the same importance. It is evident, then, that, in the prophetical idiom and manner of speech, by "heavens" and "earth," the civil and religious state and combination of men in the world, and the men of them, are often understood. So were the heavens and earth that world which then was destroyed by the flood.
4. On this foundation I affirm, that the heavens and earth here intended in this prophecy of Peter, the coming of the Lord, the day of judgment and perdition of ungodly men, mentioned in the
destruction of that heaven and earth, do all of them relate, not to the last and final judgment of the world, but to that utter desolation and destruction that was to be made of the Judaical church and state; for which I shall offer these two reasons, of many that might be insisted on from the text: --
(1.) Because whatever is here mentioned was to have its peculiar influence on the men of that generation. He speaks of that wherein both the profane scoffers and those scoffed at were concerned, and that as Jews; -- some of them believing, others opposing the faith. Now, there was no particular concernment of that generation in that sin, nor in that scoffing, as to the day of judgment in general; but there was a peculiar relief for the one and a peculiar dread for the other at hand, in the destruction of the Jewish nation; and, besides, an ample testimony, both to the one and the other, of the power and dominion of the Lord Jesus Christ; -- which was the thing in question between them.
(2.) Peter tells them, that, after the destruction and judgment that he speaks of, verse 13, "We, according to his promise, look for new heavens and a new earth," etc. They had this expectation. But what is that promise? where may we find it? Why, we have it in the very words and letter, <236517>Isaiah 65:17. Now, when shall this be that God will create these "new heavens and new earth, wherein dwelleth righteousness?" Saith Peter, "It shall be after the coming of the Lord, after that judgment and destruction of ungodly men, who obey not the gospel, that I foretell." But now it is evident, from this place of Isaiah, with <236621>Isaiah 66:21, 22, that this is a prophecy of gospel times only; and that the planting of these new
171
heavens is nothing but the creation of gospel ordinances, to endure for ever. The same thing is so expressed, <581226>Hebrews 12:26-28.
This being, then, the design of the place, I shall not insist longer on the context, but briefly open the words proposed, and fix upon the truth contained in them: --
First, There is the foundation of the apostle's inference and exhortation, Tout> wn oun= pan> twn luomen> wn. -- "Seeing that I have evinced that all these things, however precious they seem, or what value soever any put upon them, shall be dissolved, -- that is, destroyed; and that in that dreadful and fearful manner before mentioned, -- in a way of judgment, wrath, and vengeance, by fire and sword; -- let others mock at the threats of Christ's coming, -- he will come, he will not tarry; and then the heavens and earth that God himself planted, the sun, moon, and stars of the Judaical polity and church, -- the whole old world of worship and worshippers, that stand out in their obstinacy against the Lord Christ, -- shall be sensibly dissolved and destroyed. This, we know, shall be the end of these things, and that shortly."
There is no outward constitution nor frame of things, in governments or nations, but it is subject to a dissolution, and may receive it, and that in a way of judgment. If any might plead exemption, that, on many accounts, of which the apostle was discoursing in prophetical terms (for it was not yet time to speak it openly to all) might interpose for its share. But that also, though of God's creation, yet standing in the way of, and in opposition to, the interest of Christ, -- that also shall be dissolved. And certainly there is no greater folly in the world, than for a mere human creation, a mere product of the sayings and the wisdom of men, to pretend for eternity, or any duration beyond the coincidence of its usefulness to the great ends that Christ hath to accomplish in the world. But this is not my business.
Secondly, There is the apostle's inference from, or exhortation on this supposition, expressed emphatically by way of interrogation: "What manner?" Now, herein two things are included: --
1. The evidence of the inference. It follows necessarily, unavoidably; every one must needs make this conclusion, -- so that he leaves it to themselves
172
to determine whose concernment it is. So the apostle Paul, in another case, <581029>Hebrews 10:29, leaves it to themselves to determine, as a case clear, plain, unquestionable. So here: and this is a most effectual way of insinuating an inference and conclusion, when the parties themselves who are pressed with it are made judges of its necessary consequence. "Judge ye whether holiness becomes not all them who are like to be concerned in such providential alterations."
2. The extent and perfection of the duty, in its universality and compass, is, in this manner of expression, strongly insinuated: "What manner of persons?" -- that is, "Such as, indeed, it is not easy to express what attainments in this kind we ought, on this account, to press after." This apostle useth the same kind of expression to set forth the greatness and height of what he would deliver to the thoughts of men, 1<600417> Peter 4:17, 18. There is in this kind of expression somewhat more insinuated to the mind than we know how to clothe with any words whatever.
Two things seem principally to be intended: --
(1.) That even the saints themselves, in such cases, ought to be other manner of men than usually they are, under ordinary dispensations of providence. Mistake not: our old measures will not serve; another manner of progress them as yet we have made is expected from us; it is not ordinary holiness and godliness that is expected from us under extraordinary calls from God and Christ.
(2.) That our endeavors to be godly and holy ought to be boundless and endless. No less is included in this apostrophe, "What manner of persons ought we to be!" -- not resting in what we have attained, nor what may seem sufficient to keep our heads above water, -- but an endless and boundless pressing on. Alas! it will hardly enter into our hearts to think what manner of men we ought to be.
Thirdly. For the matter of this exhortation and inference from the former principle, couched in this interrogation, -- it is, "All holy conversation and godliness." The word "all" is not in the original; but both the other words are in the plural number, -- "In holy conversations and godlinesses." Now, these expressions being not proper in our language, the translators have supplied the emphasis and force of them by the addition
173
of the word "all." And there is no just cause of quarrel with them for so doing; -- only, in the original the words are more weighty and emphatical than that supply doth readily reach unto. That which is principally intended is, that all the concernments whatever of holiness and godliness are couched in the words. So that two things are in them: --
1. The two general parts of that universal duty that we owe to God; and they are these: --
(1.) Holiness of conversation; which is comprehensive of all holiness and righteousness, both in principle and practice; for no conversation is holy but what comes from a holy heart, and is carried on to that great and holy end, -- the glory of God.
(2.) Godliness, or the worship of God according to the appointment and institution of Christ. This is the proper importance f12 of eujse>beia as distinct from holiness of conversation, -- a due adherence to, and observance of, the instituted worship of God.
2. The extent and compass of them both, and their degrees. It is not in this or that part of conversation, -- to be holy in one thing and loose in another, -- to be holy in one capacity, and vain in another, -- to be godly as a private person, and ungodly or selfish as a magistrate; nor is it to observe one part of worship, and despise another: but in all concernments of conversation, in all parts of worship, doth this duty lie, -- " In all holy conversation and godliness."
Fourthly. There is the relation that we ought to bear to the universality of holiness and godliness. We ought to be "in" them; -- dei uJpa>rcein umJ av~ , -- " You ought to be, to exist, in them." In these things is your life. They are not to be followed now and then, as your leisure will serve; but in all that you do you ought to be still in these, as in the clothes that you wear, -- the garment that is on you. Be what you will, or where you will, or employed as you are called, yet still you ought to be in holiness and godliness. And what persons you ought to be in them, or how, hath been declared.
Observation. Great providential alterations or destructions made upon the account of Christ and his church, call for eminency of universal holiness and godliness in all believers.
174
I esteem it my duty to speak somewhat to this proposition, as containing the direction of our great duty in this day. That we have had many providential alterations amongst us, is known to all. What light I have about their relation to Christ and his church, I shall make bold to communicate when I come to the application of the truth in hand, and thereby make way for the pressing of the duty of the text on ourselves in particular. For the present, I confess I am ashamed and astonished at the deportment of many who are professors in these days. They see and talk of the alterations and dissolutions that God is pleased to make; -- but what is the improvement that is made hereof? Many take advantage to vent their lusts and passions, -- some one way, some another: one rejoicing at the ruin of another, as if that were his duty; others repining at the exaltation of another, as if that were their duty; some contriving one form of outward constitutions, others for another. (I speak of private persons.) But who almost looks to that which is the special call of God under such dispensations? Let us, then, I pray you, take a little view of our duty, and the grounds of it; and who knows but that the Lord may by it enlarge and fix our hearts to the love and prosecution of it?
The two great providential alterations and dissolutions that have been and shall be made on the account of Christ and his church, to which all lesser are either consequent or do lie in a tendency, are that, first, of the Judaical church and state, whereof I have spoken; and, secondly, that of the Antichristian state and worship, whereunto all the shakings of these nations seem to tend, in the wisdom of God, although we are not able to discern their influence thereunto: --
1. Now, for the first of these, we may consider it in its coming as foretold, and as accomplished: --
(1.) As it was foretold and threatened by Christ. How were believers cautioned to be ready for it with eminent holiness and watchfulness therein! So <422134>Luke 21:34, 36, "Take heed to yourselves; watch, therefore." Why so? "Christ is coming," verse 27. When? "Why, in this generation," verse 32. What to do? "Why, to dissolve heaven and earth," verse 25; to " dissolve the Jewish church and state. Watch, therefore; give all diligence." So also <402442>Matthew 24:42. "Watch, therefore." Oh! on this account what manner of persons ought we to be!
175
(2.) As accomplished. See what use the apostle upon it directs believers unto, <581226>Hebrews 12:26-28. This is the use, this the call of Providence, in all these mighty alterations: "Let us have grace," -- strive for it. The nature of the works of God call aloud for an eminent frame of holiness, and close adherence unto God in his worship. I could show how both the duties of my text are here expressed; but I need not.
2. So is it also in reference to that other great work of God in the world relating to Christ and his church, which is the ocean of providence whereinto all the rivulets of lesser alterations do run; I mean, the destruction of Antichrist and his Babylonish kingdom.
What a frame shall be in the saints on the close of that work, the Holy Ghost declares at large, <661901>Revelation 19, -- all rejoicing and spiritual communion with God! and whilst the work is on the wheel, those whom God will own in it he sets his mark on as holy, called, and chosen.
The grounds hereof are, --
1. Because in every such providential alteration or dissolution of things on the account of Christ and his church, there is a peculiar coming of Christ himself. He cometh into the world for the work he hath to do; he cometh among his own to fulfill his pleasure among them. Hence such works are called "his coming;" and "the coming of his day." Thus James exhorts these very Jews to whom Peter here writes, with reference to the same things, <590507>James 5:7-9, "Be patient unto the coming of the Lord." But how could that generation extend their patience to the day of judgment? "Nay," saith he, "that is not the work I design, but his coming to take vengeance on his stubborn adversaries;" which he saith, verse 8, "`draweth nigh,' is even, at hand; yea, Christ, `the judge, standeth before the door,'" verse 9, "ready to enter;" -- which also he did within a few years. So upon or in the destruction of Jerusalem (the same work), <422127>Luke 21:27, the Son of man is said to "come in a cloud, with power and great glory;" -- and they that escape in that desolation are said to "stand before the Son of man," verse 36. So, in the ruin and destruction of the Roman empire, on the account of their persecution, it is said that "the day of the wrath of the Lamb was come," <660616>Revelation 6:16, 17.
176
In all such dispensations, then, there is a peculiar coming of Christ, a peculiar drawing nigh of him, to deal with all sorts of persons in a special manner. Though he be oftentimes encompassed with many clouds, and with much darkness, yet he is present, exerting his authority, power, wisdom, righteousness, and grace in an eminent manner. It is with him as it is with God in other works, Job<180911> 9:11; though all "see him not, perceive him not," yet "he goeth by," and "passeth on." The lusts, prejudices, corruptions, selfishness, injustice, oppressions of men, -- the darkness, unbelief, fears, carnal wisdom, of the saints themselves, -- the depth, compass, height, unsearchableness, of the path of the wisdom of Christ himself, -- keep us in the dark as to his presence in this and that particular; but yet in such dispensations he is come, and passeth on towards the accomplishment of his work, though we perceive it not. Now, "what manner of persons ought we to be in all holy conversation and godliness," to meet this great King of saints at his coming? What preparation ought there to be! what solemnity of universal holiness for his entertainment! He is in such dispensations continually nigh us, whether we take notice of it or not.
I say, then, if there be a special coming and a special meeting of Christ in such dispensations, I suppose I may leave the inference unto all holy conversation and godliness, with the apostle, to the breasts and judgment of them that are concerned. Are we in this work to meet the Lord Jesus? What manner of persons ought we to be!
It may be observed, that Christ puts very great weight on the present frame and course which he finds men in at his coming. <402446>Matthew 24:46,
"Blessed is that servant, whom his Lord when he cometh shall find so doing."
He annexes blessedness to the frame and course he finds men in at his coming; and [commends him that] waiteth for that hour, verse 42. Be not asleep when the thief comes to break up the house; take heed that that day take you not unprovided, -- that you be not overtaken in the midst of the cares of this world. And he complains that when he comes he shall not "find faith on the earth," <421808>Luke 18:8.
177
But you will say, "Is this enough, then, that we look to be found in all godliness and holiness at his coming? May we indulge ourselves and our lusts at other seasons, so we be sure to be then provided? Is not the command of duty equal and universal as to all times and seasons? or is it pointed only unto such dispensations?"
Ans. 1. The inference for preparedness for the coming of Christ is to universal holiness, at all seasons; and that upon the account of the uncertainty of it. This our Savior presseth again and again. "You know not at all when it will be, nor how, -- no, not in the least; you believe it not when it is come: `I shall not find faith of it on the earth,'" saith Christ. "Men will not take notice of it, nor acknowledge it, nor own it, as my coming; wherefore you have no way to be prepared for it, but by universal, perpetual watchfulness."
Ans. 2. The exhortation lies not unto holiness and godliness in general, but as to the degrees of it, -- what manner of men we ought to be in them. It is not a godly conversation at an ordinary rate, that may find acceptance at another time, which will suffice to meet Christ at his coming; and that on sundry accounts, afterward to be mentioned. I shall at present only treat of some grounds of it from his own person who cometh, and whom we are to meet; and speak of the work he hath to do in his coming afterward: --
(1.) On the account of his personal excellencies and holiness. Consider how he is described when he comes to walk among his churches, <660113>Revelation 1:13-17: He is full of beauty and glory. When Isaiah saw him, <230601>Isaiah 6, he cries out, "I am undone, I am a man of unclean lips;" because of the dread and terror of his holiness. And Peter also, "Depart from me, Lord; for I am a sinful man." They were not able to bear the thoughts of his glorious holiness so nigh to them. When the holy God of old was to come down among the people at the giving of the law, all the people were to sanctify themselves, and to wash their clothes, <021910>Exodus 19:10,11. And order was still taken that no unclean thing might be in the camp, because of the presence of the holy God, though but in a type and resemblance. Whether we observe it or no, if there be any dissolving dispensations among us that relate to Christ or his church, there is a Holy One in the midst of us; or there will be, when any such dispensations shall pass over us. And to think to have to do in the works and ways wherein
178
he hath to do, with hearts unlike and unsuitable unto him, to act our lusts and follies immediately under the eye of his holiness, to set our defiled hands to his pure and holy hands, -- his soul will abhor it. This is a boldness which he will revenge, -- that we should bring our neglect and lusts into his holy presence. Christ is in every corner, -- in every turn of our affairs; and it is incumbent on us to consider how it is for us to behave ourselves in his special presence.
(2.) Upon the account of his authority. He who thus comes is the King of saints, and he comes ,as the King of saints, -- he comes to exert his regal power and authority, to give a testimony to it in the world. So <236301>Isaiah 63:1-4: He shows his glory, his might, his kingdom, and authority in this work. So <661912>Revelation 19:12: When he comes to destroy his antichristian enemies, he hath many crowns on his head; he exerciseth his regal power and authority. What is the duty of saints when their King is so nigh them, when he is come into the midst of them, -- whilst he puts forth the greatness of his power round about them? Will it become them to be neglective of him? to be each man in the pursuit of his own lusts, and ways, and works, in the presence of their King? Holiness and godliness hath a due regard to the authority of Christ. Wherever there is a due subjection of soul unto Christ, all holy conversation and godliness will ensue. To be neglective in or of any part of holy conversation, -- to be careless of any part of worship, under the special eye of the Lord of our lives and our worship, is not to be borne with.
(3.) On the account of the present care, kindness, and love, that he is exerting in all such dispensations towards his. It is a time of care and love. The way of his working out the designs of his heart are, indeed, ofttimes dark and hid, and his own do not see so clearly how things lie in a tendency to the event and fruits of love; but so it is; -- Christ comes not but with a design of love and pity towards his, -- with his heart full of compassion for them. Now, what this calls for at their hands, seeing their holiness and worship is all that his soul is delighted in, is evident unto all.
Put, now, these things together: -- Every such dispensation is a coming of Christ; -- the coming of Christ, as it is trying in itself, so it is the coming of the holy King of saints in his love and pity towards them; yea, be the dispensation what it will, never so sharp and severe unto them, yet it is in
179
love and compassion to their souls; -- their work is to meet this their holy King in the works of his love and power: and "what manner of persons ought we to be?"
180
SERMON 11.
2. THE second ground is, because every such day is a lesser day of judgment, -- a forerunner, pledge, and evidence of that great day of the Lord which is to come. God's great and signal judgments in the world are to be looked on as pledges of the final judgment at the last day. So Jude tells us that, in the destruction of Sodom and Gomorrah, "God set forth an example of them that shall suffer the vengeance of eternal fire," verse 7. And Peter calls the time of the destruction of the Judaical church and state expressly "the day of judgment and perdition of ungodly men," 2<610307> Peter 3:7. So to the full is the destruction of the Roman persecuting state expressed, <270709>Daniel 7:9, 10, 14. The solemnity of the work and whole procedure bespeaks a great day, a day of judgment; it is so, and a representation of that which is to come. And the like also is set forth, <271201>Daniel 12:1-3; and the same description have we of the like day of Christ, <390401>Malachi 4:1.
Every such day, I say, then, is a lesser day of judgment, wherein much judging-work is accomplished. This Daniel tells us, <271210>Daniel 12:10, -- it is a trying, a purifying, a teaching, a hardening, a bleeding time. There are great works that are done upon the souls and consciences of men by Christ in such a day, as well as outwardly; and all in a way of judgment. To let pass, then, the outward, visible effects of his wrath and power, of his wisdom and righteousness, I shall consider some few of the more secret judiciary acts that the Lord Christ usually exerts in such a day: --
(1.) He pleads with all flesh that are concerned in the alterations and desolations he makes. God puts this as one act of his in judgment, that he pleads with men, <263822>Ezekiel 38:22. In his judgments he pleads with and against men about their sins. And in that great representation of the day of judgment, <290302>Joel 3:2, God is said to "plead with all nations." Now, I say, in general, Christ in such a day pleads with all men concerned. His providences have a voice, and that a contending, pleading voice. Unless men are utterly blinded and hardened (as, indeed, the most are), they cannot but hear him, in his great and mighty works, contending with them about their sin and unbelief, -- representing to them his righteous judgment to come. Though men now cast off things, on this account and
181
that; and, being filled with their lusts, passions, fury, revenge, or ease, sensuality and worldliness, think these things concern them not; yet the day will come wherein they shall know, that the Lord Christ in his mighty works was pleading even with them also, and that in a way of judgment about their sin and folly.
(2.) In such a day Christ judges and determines the profession of many a false hypocrite, who hath deceived the church and people of God. One great work of the last day shall be the discovery of hypocrites: it is thence principally called, "The day wherein the secrets of all hearts shall be revealed." Many a fair pretender in the world shall be found to have been an enemy of Christ and the gospel. So is the day of Christ's coming in the flesh represented, <390301>Malachi 3:1, 2. All were high in their professions of desiring his coming, and of delighting in him; but when he came, what was the issue? How few endured the trial! The false, hypocritical, selfish hearts, who had treasured up the hopes of great things to themselves, being discovered by the trials and temptations wherewith his coming was attended, themselves were utterly cast off from their profession into open enmity to God and his Son. So dealeth the Lord Christ in and under the dispensations whereof we speak, to this day. What by the fury of their own lusts, what by the temptations which lie in their way, what by the advantages they meet withal for the exercise of their vile affections, their hypocrisy is discovered, and themselves cast out of their profession. Notable effects of this acting of Christ as a judge have we seen in the dispensation that is passing over us. Some he hath judged by the sentence and judgment of his churches. How many false wretches have been cast out of churches, that have withered under their judgment, and returned no more! Some who have not walked in the order of his churches by him appointed, he hath judged by the world itself; -- suffered their sin and folly so to break forth, that the world itself hath cast them out from the number of professors, and owned them as its own. Some have been judged as to their profession of him by strong temptations; that is, their lusts, ambition, selfishness, which have carried them into ways and compliances wherein they have been compelled to desert, and almost renounce all their former profession. Some have been tried and judged by the errors and abominations of the times, and turned aside from the simplicity of the gospel. Now, though there have been, and are, these and many other ways
182
and means of casting men out of and from the profession that they have made, some good, some bad, some in themselves of a mere passive nature, and indifferent; yet they all proceed from Christ in a judiciary way, -- they are acts of his in his day of judgment; -- and O that England might not yet be farther filled with instances and examples of this kind!
(3.) He doth exercise his judgment in blinding and hardening of wicked men; yet they shall not see nor perceive what he is doing, but shall have advantages to do wickedly, and prejudices to blind them therein. So expressly, <271210>Daniel 12:10, "They shall do wickedly, and they shall not understand." There are two parts of his judgment in such a day, about and against them. First, His giving of them up to their own lusts, to do wickedly: "They shall do wickedly." Wicked they are, and they shall act accordingly; they shall do it in such a day to the purpose, <661610>Revelation 16:10, 11. Christ will providentially suffer occasions, advantages, provocations, to lie before them, so that they shall do wickedly to the purpose; they shall have daily fresh occasions to curse, repine, blaspheme, oppose Christ and his interest, or to seek themselves, and the satisfaction of their lusts, which at other times they shall not be able to do. Be they in what condition they will, high or low, exalted or depressed, in power or out of it, they shall in such a season do wickedly, according as their advantages and provocations are. And for men to be given up to their own hearts' lusts, is the next door to the judgment of the great day, when men shall be given up to sin, self, and Satan, unto eternity. Secondly, He blinds them: "None of the wicked shall understand." Strange! Who seems so wise and so crafty as they? Who do understand the times, and their advantages in them, more than they? Who more prudent for the management of affairs than they? But the truth is, none of them, no, not one of them, shall, or do, or can understand; that is, they understand not the work of Christ, the business and design that he hath in hand, nor what is the true and proper interest of them who are concerned in these dispensations. There are many ways whereby Christ exerts this blinding and infatuating efficacy of his providence towards wicked men in such a day of judgment, that they shall not understand or know that he is at all concerned in the works that are in the world.
Sometimes the very things that he doth are such, and so contrary to the prejudicate opinions of men, that they can never understand that they are
183
things which he will own. How many have been kept from understanding any thing of Christ in the world, in the days wherein we live, from their inveterate prejudices on the account of old superstitions, and forms of government which have been removed! They will rather die than believe that Christ hath any hand in these things: "They shall not understand."
Sometimes the persons by whom he doth them, keep them from understanding. "Shall these men save us?' -- these whom they look upon as the offscouring of the earth. "Sure, if Christ had any work to do in the world, he would make use of other manner of instruments for the accomplishing of them." They are no less offended with the persons that do them than the things that are done. Christ worketh all this, that they should not understand.
Sometimes the manner of doing what he hath to do [keeps them from understanding,] -- the darkness wherewith it is attended, the strange process that he makes, -- sometimes weak, sometimes foolish, sometimes disorderly to the reasoning of flesh and blood, though all beautiful in itself, and in relation to him.
And sometimes Christ sends a spirit of giddiness into the midst of them, that they shall err and wander in all their ways, and not see nor discern the things that are before them: "None of the wicked shall understand."
By these, and many such ways as these, doth Christ in these days of his coming exercise judgment on ungodly men; -- not to mention the outward destruction, desolation, and perdition, which usually in such seasons he brings upon them.
(4.) He exerciseth judgment at such a time even among the saints themselves. <198201>Psalm 82:1: He is judging in the great congregation. So <190104>Psalm 1:4-8: All this solemnity of proceeding is for the judgment of his own people; and his judging of them is in a plea about their obedience and failing therein. The sum of this his dealing with them is expressed, <660309>Revelation 3:9.
We may, then, consider, --
[1.] What it is that Christ pleadeth with his own people about his coming;
184
[2.] What are the ways and means whereby he doth so: --
[1.] There are sundry things on the account whereof Christ at his coming pleads with his saints. One or more of them: --
1st. On the account of some secret lusts that have defiled them, and which they have either indulged themselves in, or not so vigorously opposed as their loyalty unto Christ required. Times of peace and outward prosperity are usually times wherein, through manifold temptations, even the saints themselves are apt to sully their consciences, and to have breaches made upon their integrity; sometimes in things they do know, and sometimes in things they do not know, nor take notice of. Instances may be given in abundance of such things. In this condition Christ deals with them, as <230404>Isaiah 4:4. There is blood and filth upon them; the spirit of judgment and burning must be set at work; which, as it principally aims at the internal efficacy of the Spirit in the cleansing of sin, so it respects a time of providential alterations and trials, wherein that work is effectually exerted. Christ in these dispensations speaks secretly to the consciences of his saints, and minds them of this and that folly and miscarriage, and deals with them about it. He asks them if things be not so and so with them? -- if they have not thus and thus defiled themselves? -- whether these hearts are fit to converse with him? and leaves not until their dross and tin be consumed.
2dly. On the account of some way or ways wherein they may have been unadvisedly, or through temptation, or want of seeking counsel aright from him, engaged. They may be got, in their employments, in their callings, in the work that lies before them in this world, into ways and paths wherein Christ is not pleased they should make any progress. What through leaning to their own understandings, what through an inclination of saying "A confederacy" to them to whom the people say "A confederacy," what through the common mistakes in the days wherein they live, even the saints may be engaged in ways that are not according to the mind and will of Christ. Now, in such a day of Christ's coming, though he spares the souls of his saints and forgives them, yet he "takes vengeance of their inventions," <199908>Psalm 99:8. He will cast down all their idols, and destroy and consume every false way wherein they were. One is, it may be, in a way of superstition and false worship; another in a way of pride and
185
ambition; another in a way of giving countenance to the men of the world, and things wherein God delights not; -- Christ will take vengeance of all these their inventions in the day of his coming. He acts as refiner's fire," and as "fullers' soap."
3dly. On the account of inordinate cleaving unto the shaken, passing things of the world. This is a peculiar controversy that Christ hath with his, upon the account of adherence to the passing world; and it is a thing wherein, when he comes, too many will be found faulty. I might also insist on their unbelief, and other particulars. But, --
[2.] The ways and means whereby Christ judgeth and pleadeth with his own, on these accounts, are also various: --
1st. He doth it by the afflictions, trials, and troubles, that he exerciseth them with at his coming. The use of the furnace is to take away dross; and the issue of afflictions and trials, to take away sin: -- this is their fruit. So, <271201>Daniel 12:1, the time of Christ's coming shall be a day of trouble, such as never was. And what shall be the issue Verse 10, "Many shall be purified, and made white, and tried." Their trials and troubles, their great tribulations, shall be purifying and cleansing. Though the design of Christ in the issue, at the appointed season, be the peace and deliverance of his saints; yet, in the carrying on of his work, great trials and tribulations may befall them all; and many may fall in the way, and perish as to the outward man. Hence, <271213>Daniel 12:13, there is an appointed time of rest, and it will be a blessed thing for them that shall be preserved unto it; but whilst those days and seasons are coming to their period, there is often "a time of great trouble," verse 1. And "the power of the holy people may be scattered," verse 7, and many afflictions and trials may befall them. Now, by these doth Christ plead with his, for the consumption of their lusts, and the destruction of their inventions, -- for the purging and purifying of them. All our trials, pressures, troubles, disappointments, in such a day, are the actings of Christ to this end and purpose. The influences that affliction hath unto these ends are commonly spoken unto.
2dly. He doth it by pouring out of his Spirit in a singular manner, for this end and purpose, so to plead with, judge, and cleanse his saints. It is in the administration of his Spirit that at his coming "he sits as a refiner and purifier of silver," <390301>Malachi 3:1-3; and we see what work he
186
accomplishes thereby. The Holy Ghost, who is the great pleader for the saints, and in them, doth at such a time effectually plead with them, by convictions, persuasions, arguings, application of the word, motions, strivings, and the like. Hence those who are unrefined at such a season are said in a peculiar manner "to vex," to grieve "the Holy Spirit" of God, <236310>Isaiah 63:10. His design upon them is a design of love; and to be rejected, resisted, opposed, in his actings and motions, -- this grieves and vexes him. Men know not what they do, in neglecting the actings of the Holy Ghost; which are peculiarly suited to providential dispensations. When God is great in the world in the works of his providence, -- in alterations, dissolutions, shakings, changings, removals, -- and sends his Spirit to move and work in the hearts of men, answerably to his mind and will in these dispensations, so that there is a harmony in the voice of God without and within, both speaking aloud and clearly; then to neglect the workings of the Spirit brings men into that condition complained of, <262413>Ezekiel 24:13, "Because I have purged thee, and thou wast not purged, thou shalt not be purged any more."
It may be observed, that at such seasons when Christ hath any great and signal work to bring forth in the world, he doth by his Spirit deal with the hearts and consciences of the most wicked and vile men; which, when the secrets of all hearts shall be discovered at the last day, will exceedingly exalt the glory of his wisdom, patience, goodness, holiness, and righteousness. So did he with them before the flood; as is evident from <010603>Genesis 6:3. When an utter destruction was to come, he saith, his Spirit shall strive with them no more; -- that is, about their sin and rebellion. That this Spirit was the Spirit of Christ, and that the work of dealing with these ungodly men was the work of Christ, and that it was a fruit of longsuffering, Peter declares, 1<600318> Peter 3:18-20. And if he deals thus with a perishing world, by a work that perisheth also, -- how much more doth he it in an effectual work upon the hearts of his own! It is the Spirit that speaks to the churches in all their trials, <660203>Revelation 2:3.
By this means, I say, then, Christ pleads with his saints; secretly and powerfully judging their lusts, corruptions, failings, -- consuming and burning them up. He first, by frequent motions and instructions, gives them no rest in any unequal path; then discovers to them the beauty of holiness, the excellency of the love of Christ, the vanity and folly of every
187
thing that hath interrupted their communion with him; and so fills them with godly sorrow, renunciation of sin, and cleaving unto God; -- which is the very promise that we have, <260610>Ezekiel 6:10.
3dly. As he doth it by the inward, private, effectual operation of his Spirit, so he doth it by the effusion of his light and gifts in the dispensation of the word. Christ seldom brings any great alteration upon the world, but together with it, or to prepare for it, he causeth much effectual light, to break forth in the dispensation of his word. Before the first destruction of Jerusalem by the Babylonians, how he dealt with them he declares, 2<143615> Chronicles 36:15,
"And the Lord God of their fathers sent to them by his messengers, rising up betimes, and sending; because he had compassion on his people, and on his dwelling-place."
And before the final dissolution of the heavens and earth of that church and state, he preached to them himself in the flesh. A glorious light! Before the ruin of the antichristian world, he sends the angel with the everlasting gospel, and his two witnesses to hold forth the light of the gospel; and we must witness to this his way and wisdom in our generation. Now, though there are many rebels against light, and many whose lusts are enraged by the breaking forth of truth in its beauty and luster; and many that, being dazzled with it, do run out of its paths into ways of error and folly, and none of the wicked do understand; yet, among the saints, the more light the more holiness, -- for their light is transforming. This, then, is another means whereby, in such a day, Christ consumes the lusts and judges the inordinate walking of his own, -- even by the light which in an eminent manner he sends forth in the dispensation of the word.
Now, if the time and season whereof we speak be such a day of judgment, wherein Christ thus pleads with all men, and with his own in an especial manner, I think the inference unto eminency in universal holiness may be left upon the thoughts and minds of all that are concerned. Especially from these considerations doth the inference lie strong unto the ensuing particulars, in the ways of holiness and godliness: -- First, Of selfsearching and self judging in reference to our state and condition. Dreadful are the actings of Christ in such a day on the souls and consciences (ofttimes on the names and lives) of corrupt, unsound professors; -- in
188
part I declared them before. If any now should be found in such a condition, his day of judgment is come, his sealing to destruction. This the apostle calls to in such a dispensation, 1<461131> Corinthians 11:31, 32. Selfjudging, as to our state and condition, ways and practices, is a great principle of holy conversation and godliness. When Christ comes to judge, we ought surely to judge ourselves; and abounding in that work is a great means of preservation from the temptations of the days whereunto we are exposed. Secondly, Of weanedness from the world and the things thereof. Christ's coming puts vanity on all these passing things. This is surely contained in the text, "Seeing that these things shall be dissolved, what manner of persons," etc. At best they are vain and passing, uncertain things; in such a dispensation as is spoken of, they are all obnoxious to dissolution, and many of them certainly to be removed and taken away. And why should the heart of any one be set upon them? why should we not fix our souls on things more profitable, more durable? It is no small matter to meet the Lord Christ at his coming, <390301>Malachi 3:1-3. They were all full of desires of the coming of Christ; they sought after him: "The Lord whom ye seek." They delighted in the thoughts of him: "Whom ye delight in." Well, he came, according to their desires; he whom they sought was found. And what was the issue? Why, very few of them could abide the day of his coming, or stand when he appeared. He had a work to do they could not away with. They desired his coming, -- they desired the day of the Lord; but, as the prophet says, <300518>Amos 5:18,
"Woe unto them! to what end have they desired it? -- it was darkness to them, not light."
That was the coming of Christ in person to his temple. It is not otherwise in any of his other comings in providential dispensations. Many men long for it, delight in it, -- it is our duty so to do; but what is the issue? One is hardened in sin and lust; -- another is lifted up, as though himself were something, when he is nothing; -- a third stumbles at the coming itself, and falls: "Woe unto them! the day of the LORD is darkness unto them, and not light."
I proceed now to the use. But to make way for the due improvement of the apostle's exhortation unto us, some previous considerations must be laid down: --
189
First. It is known to all the world that we have had great providential alterations and dissolutions in these nations. He must be a stranger, not in England only, but in Europe, almost in the whole world, that knows it not. Our heavens and our earth, our sea and our dry land, have been not only shaken, but removed also. The heavens of ancient and glorious fabric, both civil and ecclesiastical, have been taken down by fire and sword, and the fervent heat of God's displeasure. It is needless for me to declare what destructions, what dissolutions, what unparalleled alterations we have had in these nations. Persons, things, forms of government of old established, and newly-framed constitutions, we have seen all obnoxious to change or ruin.
Secondly. It is no less certain that we may say, concerning all these things, "Come and see what God hath wrought." And as to these desolations of nations, ruin of families, alterations of governments, we may say of them all, as the psalmist, <194608>Psalm 46:8
"Come, behold the works of the LORD, what desolations he hath made in the earth."
It is his work; he hath done it himself. There is no evil in the city, and the Lord hath not done it, <300306>Amos 3:6. Have there been any exaltations of men, recoveries from depression, relief of the oppressed, establishments of new frames and order of things? -- it hath been all from him, <270221>Daniel 2:21, 4:32. Indeed, the days wherein we live are full of practical atheism. Some, out of mere stoutness of heart and innate unbelief, will take no notice of God in all these things. <191004>Psalm 10:4, "The wicked, through the pride of his countenance, will not seek after God: God is not in all his thoughts." As things have been, so they suppose they are, and will be; but as to the consideration of him who disposeth of all as seems good unto him, they are strangers unto it. Some have had their lusts enraged, and themselves so provoked and disappointed, that, flying upon the instruments which God hath used, they have been filled with prejudice, and utterly blinded as to any discovery of the ways or work of God in these revolutions. Some have been utterly cast down in their thoughts, because they have not been able to discover the righteousness, beauty, and order, of the ways of God; his footsteps having been in the deep, while his paths have not been known. And some, having found an open door for the
190
satisfaction of their lusts, -- pride, covetousness, ambition, love of the world, reputation, vain-glory, and uncleanness, -- have been so greedily engaged in the pursuit of them, that they have taken little or no notice of the hand of God in these things. And others are at a stand, like the Philistine priests and diviners, 1<090609> Samuel 6:9. They know not whether all this hath been from the hand of God, or whether some chance hath befallen us. I shall not need to mention those in <234713>Isaiah 47:13, -- "astrologers, star-gazers, and monthly prognosticators," who have endeavored also to divert the thoughts of unbelieving, foolish men, from a due consideration of the Author of all our revolutions. To all which I shall answer in general in the words of Hannah, 1<090203> Samuel 2:3-9, "God hath done all these things." And men that will not take notice of him and his proceedings, shall at length be forced so to do, <232611>Isaiah 26:11.
These things being premised, one principal inquiry, which must be the bottom and foundation of the ensuing directions, is, whether it may appear that these providential alterations and dissolutions have related to Christ and his interest in the world in an especial manner?
That we may yet a little farther clear our way, you may farther observe, what I intend, by relating unto Christ and his church in an especial manner: --
1. Whereas the Lord Christ is, by the appointment of the Father, made "heir of all things," <580102>Hebrews 1:2, and "hath all judgment committed unto him," over all flesh, in all the world, -- which include his right to send his gospel into what nation and place he pleaseth; -- so all the alterations that are in the world, all things relate to him, and do lie in a remote tendency to the advancement of his glory. He will work out his own glorious ends from all the breakings of all the nations in the world; even where the interest of his gospel seems outwardly to be very little, or nothing at all. But it is not in this sense that we make our inquiry; for so there would be nothing peculiar in the works that have been among us.
2. Things may relate unto Christ and his church upon the account of special promise. Christ hath a special and peculiar concernment in providential dissolutions when they so relate to him; and that appears in these things: --
191
(1.) When the judgments that are exercised in such a dispensation flow from provocations given unto the Lord Christ, upon the account of his church. So <233408>Isaiah 34:8. All the dissolutions mentioned of the heavens and the earth, verse 4, were on Zion's account, and the controversy that Christ had with Idumea about her. So, <236304>Isaiah 63:4, the day of vengeance is the year of the redeemed. Whence, in such a day, the saints themselves are stirred up to take notice that the desolations wrought in the earth are on their account, <245135>Jeremiah 51:35; and so it is fully expressed in the ruin of antichristian Babylon, in the Revelation. Where, then, there is a peculiar relation of any dissolving providence unto Christ and his church, the judgments exerted in and under it regard the vengeance of the church, and proceed from the provocations of Christ on that account.
(2.) Some promises made unto Christ concerning his inheritance, -- some promises of Christ unto his church, -- are, in such a day, brought forth unto accomplishment. The promises of Christ to the church are of two sorts: -- First, General, essential to the new covenant; and these belong equally to all saints, of all ages, in all places, -- not to one more than another. Every saint hath an equal right and interest in the essential promises of the covenant with any other saint whatever; there is no difference, but one God, Lord, and Father of all, is good unto them all alike. And, secondly, There are promises which are peculiarly suited to the several states and conditions into which the visible kingdom of Christ is, in his wisdom, to be brought in several ages. Such are the promises of the calling of the Jews, -- of the destruction of Antichrist, -- of the increase of light in the latter days, -- of the peace, rest, and prosperity of the church in some times or ages, after trials and tribulation. Now, they are the promises of this latter sort that relate unto providential dispensations.
Having premised these things, I shall now briefly offer some grounds of hope, that such have been the alterations and dissolutions wherein we have been exercised in this generation: --
FIRST. Because very many of the saints of God have obtained real, evident, soul-refreshing communion with Christ in and about these things, on this foundation, that the things on the wheel amongst us have had a peculiar relation unto him. There is nothing of more certainty to the souls of any, than what they have real, spiritual experience of. When the things about
192
which they are conversant lie only in notion, and are rationally discoursed or debated, much deceit may lie under all; but when things between God and the soul come to be realized by practical experience, they give a neverfailing certainty of themselves. Now, by holding communion about these things with Christ, I understand the exercise of faith, love, hope, expectation, delight, on and in Christ, on the one hand; and the receiving relief, supportment, consolation, joy, patience, perseverance, on the other; from both which, holiness, faithfulness, and thankfulness have proceeded and been increased. Now, this communion with Christ, in and about the works of his providence amongst us, very many of the saints have obtained; and, which is the height and complement of it, died in the clear visions of Christ in such communion. Now there are two things that offer sufficient security against any deceit or mistake in this thing: --
1. The goodness, care, and faithfulness of God towards his own; which will not suffer us to fear that he would lead all his people into such a temptation wherein, in their chiefest communion (as they apprehended) with himself, they should feed on the wind and delusion. If the foundation of all this intercourse with God was false, and not according to his mind, then so was the whole superstructure. Now, that God for many years should lead his people into a way of prayer, faith, hope, thankfulness, and yet all false and an abominable thing, because all leaning on a false ground and supposition; none that consider his goodness and tender pity towards his own, with the delight of his soul in their worship and ways, can once imagine. It is true, men may be zealously engaged in ways and acts of worship, and that all their lives, wherein they think they do God good service; and yet both they and their service be abominated by him for ever. But men cannot do so in faith, love, obedience, thankfulness; which alone we speak of. At least, he will not suffer his saints to do so; of whom alone we speak. We have, then, the tender mercies and faithfulness of God to assure us in this case.
2. The self-evidencing efficacy of faith in spiritual experiences strengthens their persuasion. Many, doubtless, may persuade themselves that they have communion with God, and yet feed upon ashes, and a deceived heart turns them aside. The principle of such a delusion I shall not now lay open. But when it is indeed obtained by faith, it is always accompanied with a soul-quieting, refreshing evidence; for faith in its operation will
193
evince itself to the soul where it is. I do not say it always doth so. It may be so clouded with darkness of mind, so overpowered by temptations, that in its most spiritual and genuine acting, it may be hid from the soul wherein it is, -- which we find to be the condition of many a gracious soul; but in itself it clears up its own actings. Things that have a selfevidencing power, may be hindered from exerting it; but when they do exert it, it is evident. Put a candle under a bushel, it cannot be seen; but take away the hinderance, and it manifests itself. It is so in faith, and its actings. They may be so clouded to the soul itself in which they act, that it may not be able to attain any comforting evidence of it. But take away the bushel, -- fear, prejudices, temptations, corrupt reasonings, -- and it will assure the soul of itself and its working. Neither is its working more evident than its fruit, or the product of its operations in the soul; it brings forth love, rest, peace, all with a spiritual sense upon the heart and spirit. Now, these have been in this thing so evident in the souls of the saints, that they have bespoken that faith which cannot deceive nor be deceived.
The bottom, then, of the communion which the saints had with Christ in this work, and have, must either be faith or fancy. If faith, then the communion was and is real, and the work true that it is built upon. That it was not, that it is not, the fancy or imagination of a deluded heart, may appear from these considerations: --
(1.) From its extent. We know it possessed the minds of the universality of believers in this nation, who were not, nor are at this day, combined in our political interest, but are woefully divided among themselves; yet have all had, more or less, this persuasion of the work relating unto Christ. Now, that this should, be any corrupt imagination, seems to me impossible. I speak not of outward actions and proceedings; for so, I know, whole nations may politically combine in evil, -- though I will not believe that ever the generality of the saints of Christ shall do so. But I speak of the frame of their hearts and spirits as to communion with Christ in faith and love; whereunto no outward reasonings or interests could influence them in the least: "Digitus Dei est hoc."
(2.) It appears from the permanency and flourishing of this principle in straits and difficulties. A corrupt imagination, be it never so strong and vigorous in its season, and whilst its food is administered to it, in the
194
temptation it lives upon, yet, in trials great and pressing, it sinks and withers; or, if the difficulty continue, for the most part -- unless where it falls on some natures of an unconquerable pertinacy -- utterly vanisheth. But now, this principle of the saints' communion with Christ about the work of our generation was never more active, vigorous, and flourishing, did never more evidence itself to be of a divine extract, than in the greatest straits and difficulties, -- in the mouth and entrance of the greatest deaths. Then did it commonly rise up to its greatest heights and assurance. Our temptations, whether Christ be in this work or no, have, for the most part, befallen us since we had deliverance from pressing, bloody troubles. And I think I may say, that there are very many saints in these nations who can truly say, that the best and the most comfortable days that ever they saw in their lives, were those wherein they were exercised with the greatest fears, dangers, and troubles; and that upon the account of the strengthening of this principle of communion with Christ. And in very many hath it been tried out to the death, when corrupt fancies were of little worth.
(3.) It appears from the fruits of this persuasion. Every corrupt imagination and fancy is of the flesh; and the works of the flesh are manifest. Whatever it may do in conjunction with convictions, and for a season, yet in itself, and in a course, it will bring forth no fruit but what tends to the satisfaction of the flesh. But now, the principle under consideration did bring forth fruits unto God, in godliness and righteousness.
But you will say, "Do we not see what fruit it hath brought forth? Is not the land full of the steam of the lusts of men engaged in the work of this age? Can hell itself afford a worse savor than is sent forth by many of them?"
Answer 1. Very many who have been engaged never pretended to ought of this principle, but followed professedly on carnal (at best, rational and human) accounts solely. Now, these being men of the world, and being fallen into days of notable temptations, no wonder if their lusts work and tumultuate, and that to purpose. The principle is not to suffer for their miscarriages who renounce it.
Ans. 2. There was a mixed multitude which in this business went up with the people of God, who pretended to this principle indeed, and talked and
195
spake of the interest of Christ; but, knowing nothing of the power of it, when these men were brought into the wilderness, and there met with provocations on the one hand and temptations on the other, they fell a lusting: and, indeed, they have pursued and acted their lusts to purpose also; which have been, indeed, the more abominable, in that some of them have still the impudence to pretend this principle of faith as to the interest of Christ, which teacheth no such things, nor produceth any such fruits as they abound withal.
Ans. 3. Many who have really the power of this principle in them, have yet been overpowered by temptations, and have brought forth fruits directly opposite unto that obedience, and holiness, and self-denial, which the principle spoken of tends unto. This, for the most part, hath fallen out since deliverance came in; and so the vigor of faith, raised by daily exercise, was much decayed. None, therefore, of these things can be charged on the principle itself, whose natural, genuine effects we have experienced to be such as no corrupt fancy or imagination could produce.
Many other reasons of this nature might be insisted on; but this is my first ground.
SECONDLY. Because in this much work hath been really done for Christ. Whatever have been the designs of any or all of the sons of men, Christ hath done so much for himself, as I can from thence with confidence conclude that the whole hath related unto him. Indeed, in the work he doth, his interest ofttimes lies very much in the dark, yea, is utterly hid from the instruments he employs. Little did the Medes and Persians think, in the destruction of Babylon, that they were executing the vengeance of Zion, and [avenging] the blood of Jerusalem, a poor city ruined sixty or seventy years before. And when the Romans destroyed Jerusalem, little did they think whose work they had in hand. And whatever instruments thought or intended, Christ hath done notable work for himself. The destruction of false worship as established by a law, the casting down of combinations for persecution, are no small works. I say, much work hath been done for Christ. There was a generation of men that were risen to a strange height in the contempt of the Spirit and ways of Christ, -- combined in a resolution to oppose and persecute all the appearance of him, either by light or holiness, in his saints; setting up an outside, formal
196
worship, in opposition unto the spiritual worship of the gospel. And upon the account of the light and truth which he began to command forth in those days, an unspeakable aggravation attended their guilt; -- in the pursuit of whose design some were imprisoned, some banished into the ends of the earth, some beggared, many ruined and given up to death itself. Now, what work hath Christ made in these days on the men of that, generation? what vengeance hath he taken on them? This is certain, not to insist on particulars, that whatever new sort or combination of men may rise up in their spirit and design, and whatever success they may obtain, yet the generality of the men of that provocation, at least the heads and rulers of it, are already sealed up under the indignation of the Lord Jesus, and the vengeance he takes for Zion. I shall not insist on more particulars. The wasting and destruction of the most eminent persecutors of the saints; the ruin and destruction of civil and ecclesiastical fabrics and combinations of men designing the opposing and persecuting of the Spirit of Christ; the removal of all that false worship under the pretense whereof they persecuted all the spiritual appearances of Christ, -- hath been all work done for him.
THIRDLY. The breaking forth of much glorious gospel light under this dispensation evinces its relation unto Christ. Look upon the like outward work at any other time in the world. What is the issue of war, blood, confusion? Is it not darkness, ignorance, blindness, barrenness? Hath it not been so in other places of the world? But now, in the coming forth of Christ, though he hath a sword in one hand, yet he hath the sun in the other; though he cause darkness in the destruction and desolation that attend his vengeance, yet he gives light and faith to his saints, <390401>Malachi 4:1, 2. Christ never comes for vengeance only; his chief design is love. Love brings forth light, and that which reveals him more to his saints, and which endears his saints more to him. But I have manifested before that he brings light with him; and he hath done so in this dispensation. Light as to the mysteries of the gospel, -- light as to the riches of his grace, -- light as to the way of his worship, of his ordinances and institutions, hath broken out amongst us; -- as <271204>Daniel 12:4. It is such a day he speaks of.
I know how obnoxious this observation is to a sad objection: -- " Call you these days of light and knowledge? Say you that truth hath shined forth or
197
been diffused? Is it increased or more scattered abroad? Is not the contrary true?"
Ans. It cannot be denied but that many grievous and enormous abominations have been broached in these times, under the name and pretense of light and truth. But is that singular to these days? hath it not been so upon every appearance of Christ? As the light hath been, so hath been the pretense of it in error and darkness. No sooner was Christ come in the flesh, but instantly there were many false Christs: "Lo, here is Christ," and, "There is Christ," was common language in those days; as, "This is the only way," and "That is the only way," is now; -- and yet the true Christ was in the world. And whatever light at any time comes forth, some mock; -- false light about the same thing immediately breaks forth. So was it in the first spreading of the gospel, so in the late Reformation, and so in our days; and this is no evidence against the coming of Christ, but rather for it. For, --
1. Satan pours out this flood of abominations on purpose to bring an ill report upon the truth and light that is sent out by Christ. The great prejudice against truth in the world is, that it is new. "He seems to be a setter forth of strange" (or new) "gods," say they of Paul, because he preached Jesus and the resurrection. To increase this prejudice, the devil, with it or after it, sends forth his darkness; which, first, enables the world to load the truth itself with reproaches, whilst it comes accompanied with such follies as though it also were of the number; secondly, it disables weak friends to find out and close with the truth amidst so many false pretenders. Where much false money is abroad in the world, every man cannot discern and receive only that which is good. Much less will men always keep safe when they are so unstable and uncertain, as they are for the most part, about choosing of truth.
2. God permits it so to be, --
(1.) For the trial of careless professors. There must be heresies, that the approved may be tried. Most men are apt to content themselves with a lazy profession. They will hold to the truth whilst nothing appears but truth. Let error come with the same pretences and advantage, -- they are for that also. Now, God delights to judge such persons even in this world, to manifest that they are not of the truth, -- that they never received it in
198
the love thereof. And he sifts and tries the elect by it; and that for many advantages not now to be insisted on. As, first, That they may experiment the efficacy of truth; secondly, His power in their preservation; thirdly, That they may hold truth upon firm and abiding grounds.
(2.) God permits it, to set a greater lustre and esteem upon truth. Truth, when it is sought after, when it is contended for, when it is experimented in its power and efficacy, is rendered glorious and beautiful; and all these, with innumerable other advantages, it hath by the competition that is set up against it by error. When men keep to the truth, by the power of God and the sense of its sweetness and usefulness to their own souls, and shall see some by their errors turned aside to one abomination, some to another, -- some made to wither by them and under them, -- they discern the excellency of the truth they embrace. So that, notwithstanding this exception, the observation stands good.
FOURTHLY. It appears from the general nature of the dispensation itself, which clearly answers the predictions that are of the great works to be accomplished in the latter days, upon the account of Christ and his church. This is a general head, whose particulars I shall not enter into. They cannot be managed without a consideration of all at least of the most principal prophecies of the last times, and of the kingdom of Christ, as to its enlargement, beauty, and glory in them; -- too large a task for me to enter upon at present.
And these are some of the grounds on which I am persuaded that the alterations and providential dissolutions of these days have related unto and do lie in a subserviency to the interest of Christ and his church, whatever be the issue of the individual persons who have been engaged therein.
Come we now to the uses.
199
SERMON 12.
Use 1. Of trial or examination.
Hath Christ for many years now been in an especial manner come amongst us? Do these alterations relate to him and his interest, and so require universal holiness and godliness? Let us, then, in the first place, see whether, in their several stations, the men of this generation have walked answerable to such a dispensation. Christ, indeed, hath done his work; but have we done ours? He hath destroyed many of his enemies, judged false professors, hardened and blinded the wicked world, sent out his Spirit to plead with his people, and taken vengeance on their inventions; he hath given out plentiful measures of truth and light: but now the whole inquiry is, Whether all or any of us have answered the mind of Christ in these dispensations, and prepared ourselves to meet him as becometh his greatness and holiness?
For the generality of the people of the nation, Christ hath been pleading with them about their unbelief, worldliness, atheism, and contempt of the gospel. And what hath been the issue? Alas! he that was filthy is filthy still; he that was profane is so still; swearers, drunkards, and other vicious persons, are so still. Where is that man in a thousand in the nation that takes notice of any peculiar plea of Christ with him about his sin in any of these dispensations? One cries out of one party of men, another curses another party, -- a third is angry with God himself; but as to the call of Christ in his mighty appearances, who almost takes any notice of it? The abominable pride, folly, vanity, luxury, that are found in this city, testify to their faces that the voice of Wisdom is not heard in the cry of fools. And whereas Christ's peculiar controversy with this nation hath been about the contempt of the gospel, is there any ground got upon the generality of men? is any reformation wrought on this account among them? nay, may we not say freely, that there is a greater spirit of hatred, enmity, and opposition to Christ and the gospel, risen up in the nation than ever before? Light hath provoked and enraged them, so that they hate the gospel more than ever. How mad are the generality of the people on and after their idols, -- their old superstitious ways of worship, which Christ hath witnessed against! What an enmity against the very doctrine of
200
the gospel! what a combination in all places is there against the reforming dispensation of it! And is this any good omen of a comfortable issue of this dispensation? Is not Christ ready to say of such a people, "Why should you be smitten any more? you will revolt more and more?" and to swear in his wrath that they shall not enter into his rest? Nay, may he not justly take his gospel from us, and give it to a people that will bring forth fruit? O England! that in this thy day thou hadst known the things of thy peace! I fear they will be hidden from thee. The temptations of the day, the divisions of thy teachers, with other their miscarriages, and thine own lusts, have deceived thee, -- and, without mercy, insuperable mercy, will ruin thee. Shall this shame be thy glory, -- that Christ hath not conquered thee, -- that thou hast hardened thyself against him?
But passing them, let us inquire, whether the mind of Christ hath, in these dispensations, been answered in a due manner by the saints themselves? -- have they made it their business to meet him "in all holy conversation and godliness?" Indeed, to me the contrary appears, upon these considerations: --
(1.) Their great differences among themselves about lesser things;
(2.)Their little difference from the world in great things;
(3.) The general miscarriage of them all in things prejudicial to the progress of the gospel;
(4.) The particular deviation of some into ways of scandal and offense;
(5.) The backsliding of most if not of all of them.
(1.) Consider their great differences among themselves about lesser things. I cannot insist on the weight that is laid by our Savior on the union of his disciples, with the condescension and love which he requires of them to that purpose, -- the motives and exhortations given by the Holy Ghost unto them on that account, -- the provision of principles and means made in the gospel for it, -- the necessity of it to the promotion of the interest of Christ in the world, -- the benefit and advantage of it to the saints themselves, -- the testimony given by it to the power of Christ and truth of his word, -- the blasphemies and woeful, soul-ruining offenses that ensue on the contrary frame, -- the weakening of faith, hinderance of
201
prayer, quenching of zeal, strengthening of the men of the world, that attend the neglect of it; -- I must not, I say, insist on these things; but see <431721>John 17:21-23, and <500201>Philippians 2:1-3, of a hundred places that might be mentioned. How little the mind of Christ, and his expectation at his coming, hath been answered by his saints in this particular, is evident unto all.
[1.] Who is there, almost, who, having got any private opinion, true or false, wherein he differs from all or any of his brethren, who is not ready to proclaim it, without due regard to scandal and division, and even to quarrel with and divide from all that will not think as he thinks, and speak as he speaks? Now, the pride, self-fullness, vanity of mind, unlikeness to Christ, folly, want of faith and love, that is in such a frame, can never be expressed, nor sufficiently lamented. Christ abhors such a frame of spirit as he doth the pollution of the world.
[2.] Neither is this all; but men will lay more weight on their mint and cummin, on the lesser things wherein they differ from their brethren, -- spend more time about them, write more books of them, labor more in their prosecution, -- than they will do in and about the weighty things of law and gospel; -- all which will appear at length to have been but the laying of hay and stubble on the foundation that must be consumed.
[3.] And farther; -- men fall to judging and censuring each other as to their interest in Christ, or their eternal condition. By what rule? -- the everlasting gospel? -- the covenant of grace? No; but of the disciples: "Master, they follow not with us." They that believe not our opinion, we are apt to think believe not in Jesus Christ; and because we delight not in them, that Christ does not delight in them. This digs up the roots of love, weakens prayer, increases evil surmises (which are of the works of the flesh), genders strife and contempt; -- things that the soul of Christ abhors.
[4.] The abomination of this wickedness ends not here; persecution, banishment, the blood of one another, hath on this account lain in the hearts and minds of some of the saints themselves. Not only have expressions to that purpose broken out from particular men, but it is to be feared that designs for it have been managed by parties and combinations. And are they not ready to dress up one another with such names and titles
202
as may fit them for ruin? Sectaries, heretics, schismatics, on the one side; -- priests, antichristian dogs, on the other: and all this while Christ is in the midst of us! And doth this answer the expectation of Christ? is this a preparation to meet him "in all holy conversation and godliness?" Can we render ourselves more unlike him, more unmeet for communion with him? Are not saints ready to join with the world against saints? -- to take the vilest men into their bosom that will close with them in defaming, deriding, or, it may be, destroying their brethren? Doth Christ look for this usage in the house of his friends?
(2.) Consider their little difference from the world in great things. The great separation that Christ requires and commands of his saints is, from the world. He died to redeem them from it and out of it, -- to deliver them from the present evil world, -- the ways, works, fellowship, and ends of it; so providing that, in all holy conversation, his people should dwell alone, and not be reckoned among the nations.
Now, there are five things wherein Christ calls for his own to be differenced from the world and the men thereof: --
[1.] In spirit;
[2.] In principle;
[3.] In conversation;
[4.] In ends;
[5.] In worship.
[1.] In spirit. He tells us everywhere, that it is one Spirit that is in his, -- another that is in the world. 1<620404> John 4:4, "Greater is he that is in you, than he that is in the world." "There is a `he' in you, and a `he' in the world; and they are different and opposite. There is dwelling in you the Spirit of truth, which the world cannot receive, nor doth it know him," <431417>John 14:17. And when his disciples began to act in the power of a carnal spirit, he tells them they knew not what spirit they were of.
[2.] In principle. The principle that Christ requires in his saints is faith, working by love, and guided by that wisdom which is from above. 1<540105> Timothy 1:5: Here are the saints' principles (I mean, should be so) of all
203
their operations. A pure heart, and love, which is the end of all faith, is their great principle. This cleanses the conscience, and so sets them on work; -- by this they take in strength for operation from Christ, without whom they can do nothing, <431505>John 15:5. By this they receive light and guidance from Christ, and that wisdom which is from above, enabling them to order their affairs with discretion, <590317>James 3:17, 18. Now, the principle that is in the world is self, -- self acted and guided by carnal wisdom; which is sensual and devilish; on the account whereof they despise the principle and actings of the saints, <191406>Psalm 14:6.
[3.] In conversation. He hath redeemed us from a vain conversation, 1<600118> Peter 1:18. There is a peculiar emphasis put upon a conversation that becomes the gospel. There is a twofold conversation; -- one that becometh the world and the men of the world; another that becometh the gospel and the profession thereof. That these be kept unmixed is the great exhortation of the apostle, <451202>Romans 12:2. And if you would know wherein a worldly conversation consists, the apostle telleth us, 1<620216> John 2:16. A conversation wherein any of these things bear sway, is a conversation of this world. That all holiness, all manner of holiness, universal holiness and godliness, is in the gospel conversation, to which the saints are called, shall be afterward spoken unto.
[4.] In ends. There is a double end of men's working and acting in this world: --
1st. General, which regulates the course of their lives and conversations;
2dly. Particular, which regulates their particular actings and works: and in both these are the saints and the world differenced: --
1st. The general end of the saints is the glory of God. This lies in their eye, in their design, -- how God may be glorified by them, his name exalted, his interest promoted; this way the bent of their minds and spirits tends. The general end of the men of the world is self; all is resolved into self. Whatever they do or act in public or private, whatever their pretense be, yet self is their end; -- self-admiration, self-ostentation, self-satisfaction, -- all centers in self. Sometimes, indeed, they may perform things that seem to be of a public tendency, -- for the good of mankind, the good of
204
nations, yea, it may be, the good of the church; so that it is hard for themselves to discover, or for others to charge them, it may be, that they act for self: but there are these two things that will evince men to make self their general end and aim, even then when they act for public ends: --
(1st.) This is a rule that will not fail men: -- whatever in public actings is not done with a single eye for the glory of God, is done for self. These two divide all the general ends of men; and where one is not enthroned, the other is. Now, though some men may so far proceed in public actings, that it may not be evident wherein their self-interest lies, -- though that also be but seldom, -- yet, if they do not eye the glory of God with a single eye in these their actings, it is all for self; -- and so it will be found at the last day. Now, how few will be left not turning into self on this rule, now [that] pretences run so high of public aims, might be easily evinced. It were no hard matter to discover how, in things of a public tendency, men make some fleshly imagination or other the god they worship; -- so that be enthroned, they are little solicitous about the glory of God himself.
(2dly.) The difference of these ends even in public actings may be seen from the ways, means, and frame of spirit in which they are carried on. Let men pretend what they will to public ends, yet if they press after them with a proud, carnal, wrathful, envious spirit, by the ways, wisdom, and in the spirit of the world, without faith and submission to God, it is self and not God that is their aim. And this also might be improved to strip men of glorying in their public designs, were that my present business. Jehu's spirit spoiled his work.
2dly. There is a particular end that regulates the public actings of men. This in the saints is their doing the work of their generation; that, as Noah, they may walk with God in their generation. This is their integrity as to the special course of their lives, and their particular employment, -- how they may fulfill the work of their generation. The special end of the men of the world is the satisfaction of one particular lust or other. "Will this increase my wealth, my power, my carnal interest in this world, my reputation for wisdom and ability, or give me advantage to grow in this or that corrupt end in particular?" This is the secret inquiry of their deceived hearts; this influences and regulates all their particular actings.
205
[5.] As to their separation in worship, I shall only point to that one place, and leave it, 2<470614> Corinthians 6:14-18, and 2<470701> Corinthians 7:1, which belongs to that discourse.
Now, I wish I had a more difficult task in hand, -- I wish it were harder for me to manage any principle of conviction that we have not been prepared to meet Christ in his coming, from this consideration of our little difference from the world in these great things of principle, spirit, walking, ends, and worship. For, --
What a fleshly, wrathful, carnal, worldly spirit hath discovered itself in many professors; nay, in the most! -- how little of the humble, lowly, meek, loving spirit of Christ! Many think it their glory to be unlike Christ in the spirit of their minds, -- high, heady, self-full, proud, revengeful. What little difference between them and the men of the world ! How like to one another! What oneness is found in them! Is this to learn Christ? to put on Christ? Is this the image of Christ that manifests itself in most professors? Nor, --
Are they at a distance from the world as to the principle of their walking and working. Do they walk by faith, and work by faith? are they guided by the wisdom that is from above? make they God their refuge? or are any men more dipped into a principle of carnal wisdom than most professors are? To seek counsel of God, to take the law of their proceedings at his mouth, to look up to him for guidance and direction, to derive strength from the Lord Christ by believing for the work of their employments, -- in how few are these things found! Their own wisdom, their own counsel, their own contrivance, their own abilities, shall do their work. Carnal policy and fleshly wisdom are their net and drag.
Moreover, what is our conversation? How like the world in our persons, in our families, in our spirits, callings, -- in whatever the world may properly call its own! Professors have jostled the men of the world, out of the possession of the ways of the world. How few are found walking in a world-condemning conversation! a gospel-glorifying conversation! a fruitful, holy conversation! We are known from the world by word more than by deed; which is not the way that James directs us unto.
206
I might go through with the rest of the considerations mentioned, and manifest that there is another evil found amongst us; for as we have great differences among ourselves about little things, so we have little difference from the world in those which are great and weighty.
(3.) Consider the general miscarriage almost of all professors in things prejudicial to the advancement of the gospel. The pretense whereof we have served ourselves all along, hath been, of the furtherance, propagation, and advancement of the gospel. Our Lord Christ hath sent out light, and given opportunities suitable unto such a design; -- never greater advantages nor greater opportunities from the foundation of the world. If ever they be required at the hands of this generation, they will be found to have been so. Whence, then, hath it been that the work hath not gone on and prospered? why doth it yet stick? Hath it not been from the woeful miscarriage of those who were looked on as the means and instruments of carrying it on? Have there been a few saints in a place? It is odds [but] that they have been at variance among themselves, and made sport for the vain multitude by their divisions; or they have walked forwardly, provokingly, uselessly, worldly, [so] that their pretense for the gospel hath been despised because of their persons. Have they, as men concerned in the honor of Christ and the gospel, as men enjoying the blessed principle of his Spirit, labored to be useful, fruitful, -- to do good to all, to be meek, lowly, self-denying, charitable, abounding in good works, patient towards opposers, not reviling again, not returning evil for evil, bearing, suffering, committing all to Christ? Alas! how few are there who have so walked! Could some see believers making it their business to be like Christ in the world, -- to deny themselves as he did, -- to do good to all as he did, -- to be patient under persecution and reproaches as he was, -- to be tender, pitiful, merciful, like him, -- to abide in faith and prayer as he did; what might we not expect, as to the advancement of the gospel amongst us? We complain of cold preaching among ministers, of dead and dull attendance in hearers, of contempt of the word in the most, whereby the power of the gospel is kept within narrow bounds. But the truth is, the prejudices that have been raised by the miscarriages of professors have had a greater influence unto that evil event than any of the rest. And hath this been to meet Christ in his coming?
207
(4.) Of the like nature are the scandalous offenses of many. I shall not insist on the scandalous apostasies of many professors, who, some by one great sin, some by another, are fallen off from the profession of the gospel. I wish that too many other instances might not be found among them that remain. Are there not some proud unto scandal, or sensual unto scandal, or covetous unto scandal, or negligent of their families and relations unto scandal, or conformable to the ways, customs, and fashions of the world unto scandal? I wish no such things might be found among us.
(5.) Add hereunto the general backsliding, or going back from God, that is amongst professors. We scarce seem to be the same generation of men that we were fifteen or sixteen years ago: -- some have utterly lost their principle. Zeal for God, reformation, purity of ordinances, interest of Christ in his saints, are things to be despised, things that have no concernment in our condition and affairs; as though we had no more need of Christ or his interest amongst us: and in the best, is not a fresh spirit of our present engagement almost lost?
But why should I insist farther on these things? Are not the things that have been spoken sufficient for a rebuke, or a conviction at least, that the professing people of Christ have not walked as though they had a just respect to his coming, or his peculiar presence amongst them? May we not justly fear, that our multiplied provocations may at length prevail with him to withdraw, to put a stop to his work that is upon the wheel; not only to leave us to manifold entanglements in the carrying of it on, but also utterly to forsake it, -- to cast down the tower, and pluck up the hedge that he hath made about his vineyard, and leave it to be laid waste? He must have a heart like the flint in the rock of stone, that doth not tremble at it. But complaints will not be our relief. That which is incumbent on us, if yet there may be hope, is our answering the exhortation in my text. If, then, any sense do fall upon our spirits that Christ is come amongst us in a peculiar manner, in the providential alterations and dissolutions that have been among us; and that we have not hitherto demeaned ourselves as becometh them who are called to meet him, and to walk with him in such ways and paths as his amongst us have been; -- then, I say, let us apply ourselves in our next use to the exhortation that lies before us, -- to all manner of "holy conversation."
208
Use 2. Of exhortation. That, I say, then, which we are now to attend unto, is the exhortation that is included in this expression, "What manner of persons ought we to be?" To further the efficacy of this exhortation, give me leave to premise some few things: --
First. There are general reasons of holiness and godliness, and there are special motives unto them. I am not now dealing upon the general reasons of holiness on the account of the covenant of grace; and so shall not press it on those considerations upon believers as such. But I speak of it in reference unto the peculiar motive mentioned in the text, -- namely, the providential dissolution of temporal concernments; and so speak to believers as men interested therein, -- as persons whom Christ hath a special regard unto in these his dispensations. It is one thing to say, "What manner of persons ought ye to be, whom God hath loved with an everlasting love, whom Christ hath washed in his own blood, -- who have received the Spirit of Christ?" and another to say, "Ye that are loved with an everlasting love, are washed in the blood of Christ, and made partakers of the Holy Ghost, seeing that Christ is come amongst us to the dissolution of the great things of the nations, what manner of persons ought ye to be?" That is it in a peculiar pressing unto holiness on the account of the motive that is intended.
Secondly. There is a holiness and godliness that is required universally, at all times, in all places and seasons, and in all persons whatever, by the gospel; and there is a peculiar improvement of that holiness and godliness at some seasons, and in some persons, that is not required at other times, and of other persons. Christ hath work for all the grace of his people in this world; and, according as opportunities for that work are presented unto them, they ought to stir up their grace for it. In the times of Christ's coming, he hath great work to do for and by the holiness and godliness of his people. A great testimony is to be given to himself thereby; his work is much to be promoted by it; the world to be convinced, condemned; his judgments against them justified in the sight of all; -- and much more hath Christ to do with the holiness of his people at such a season. Now, it is this peculiar improvement of covenant, gospel holiness that is required; not only that holiness that is indispensably incumbent on us by the virtue of the covenant, but that heightening and improvement of it which the
209
season wherein we live, and the work that Christ hath to do, do require of us.
These things being premised, let us now proceed to the management of our exhortation; and observe, --
(1.) That the apostle calls us to a consideration how this work may be effected: "What manner of persons ought ye to be?" Consider with yourselves the equity of the matter, the greatness of the motive, and the ways whereby it may be answered. The business is not now to be left at an ordinary rate, nor unto private meditations; it is to be made a matter of solemn consideration and design; it is to be managed with advice and counsel: consider, I say, "what manner of persons." It is not about holiness in general that I speak; but about that holiness which becomes us in such a season. This, then, is the first part of this exhortation, -- that as to the improvement of holiness answerable to the season of this coming of Christ, we would carry it on by design, by counsel, by deliberate consideration; not only laboring to be holy ourselves, but to promote the work of holiness, the eminency, the activity, the usefulness of it, in one another, -- in all believers, -- so far as our prayers, exhortations, and examples, can reach. This the apostle pleads for on the same account, <580313>Hebrews 3:13; and chapter <581023>10:23, 24, to the same purpose. And we have the practice of it, <390316>Malachi 3:16. It was such a time and season as that we treat of, Christ was coming to his temple, verses 1-3. The earth was full of wickedness and contempt of him. What do the saints do? Do they content themselves with their ordinary measures? Do they keep all close to themselves? No; they confer, advise, consult, and that frequently, how, wherein, whereby, the expectation of their coming Lord may be answered. The reasons, arguments, way of carrying on such a counsel and design, the apostle declares, <451311>Romans 13:11-14, "The time requires it, the duty is urgent, temptations are many, failings have been great, -- the Lord is nigh at hand." Let, then, believers enter together into this plot, this design; draw as many as they can into it; promote it by all ways and means possible. Let them get together; make this their aim, their design, -- engage in it as the duty of their day, of their time and season. This would be a plot that the men of the world would have more just cause to fear than ever they had of any, and yet dare not question, disturb, or interrupt; -- a design that would blow up their contrivance, disappoint their counsel,
210
ruin their interest, -- shake heaven and earth. Let every one contribute the best of his counsel, the best of his grace, the best of his interest in heaven, the utmost of his self-denial, to the carrying of it on. Methinks we have dwelt long enough upon others' failings, -- fruitless, selfish designs; the world is full of the noise, the steam, the filth of them. Oh, that the stream of our endeavors might now be another way! Oh, that God would stir up some that might stand up and cry, "Who is for God? who is on our side for holiness now?" If ministers at their meetings, if Christians at theirs, would make this their business; if all would agree to sacrifice their lusts, their self-love, their by-opinions to this work, -- what glory would redound to Christ! what salvation would be wrought in the earth! Why do any of us lie complaining? Let us up and be doing; there is no doubt, no question to be made. This is that which Christ lengthens his controversy with us about, that he will bring us to, or ruin us and destroy us as to this world. Ministers meet. What do they? Pray a while, and spend their time in and about differences, controversies, -- how they may do this or that, which I shall not name. Christians meet, and pray, and go away as they came. Lusts are not sacrificed; faults are not confessed to one another; exhortations mutual are not used; -- no ground is got for holiness or godliness, but things remain as they did, or rather grow worse and worse every day: at best, profession rises, and the power of religion falls and decreases.
I heartily wish professors would be persuaded to come together to advise, to consult for God, -- for the glory of Christ and the gospel, and for their own interest in this thing; -- to consider what are the pressing temptations of the days wherein we live; what are the corruptions and lusts that are apt to be provoked and excited by these temptations, or by the state of things amongst us; what duties seem to be neglected; and what are the common, visible failings and scandal of professors, wherein themselves, through party, or neglect, or selfishness, have been wanting: and to advise and pray for the remedying of all these evils. I wish they would seriously stir up and exhort one another to contend mightily for the crucifying of all their secret lusts and bosom sins, -- for heart-purity and likeness to Christ in all things; that they would incite others, and draw all they can into their society and combination in all parts of the nation. In particular, let not us of this place stand still, expecting when others will
211
begin the work. The meaner, poorer, worse we are, the more incumbent is it on us to rise and be doing. The water is moved, teaching [healing?] is in it, and we strive not who shall enter first, but rather stand striving, contesting with others, to put them before us!
This is the first direction: -- Let us make the matter of holiness and godliness suited to the coming of Christ a business of design, counsel, and common engagement; whereunto every one may contribute of the store which from God he hath received. Blessed will be those servants whom their Master, when he cometh, shall find so doing!
212
SERMON 13.
I SHALL now add some cautions as to the pursuit of the first direction: --
[1.] Take heed of a degeneration into self-righteousness. Intendments of holiness have more than once been ruined by Satan through this deceit; they have set out upon conviction, and ended in Pharisaism. Now, this hath been done many ways: --
1st. Some, really convinced of the vanity of an empty profession, and of boasting of saintship upon the account of faith and light without holiness and godliness, -- which was the way of many when James and John wrote their epistles, -- fall to dispute and contend (as well they may) for the absolute necessity of holiness and strict obedience, of fruitfulness and good works. But Satan here gets advantage upon men's natural spirits, their heats, and contentions, and insinuates an inherent righteousness, upon the account whereof we should, under one pretense or other, expect acceptation with God as to the justification of our persons. So he prevailed upon the Galatians. The way is narrow and strait that lies between the indispensable necessity of holiness, and its influence into our righteousness. Because no faith will justify us before God, but that also which will justify itself by fruitfulness before men, a great mistake arises, as though what it doth for its own justification were to be reckoned unto ours. Many in our days have gone off from the mystery of the gospel on this account.
2dly. It prevails from a secret self-pleasing, that is apt to grow on the minds of men from a singularity in the performance of duties. This is that which the Heart-searcher aims to prevent in his command, that "when we have done all, we should say we are unprofitable servants;" that is, in the secrets of our hearts to sit down in a sense of our own worthlessness. And here lies another great practical difficulty, -- namely, to have the rejoicing of a good conscience in our integrity and constancy in duties, without a reflection upon something of self, that the soul may please itself and rest in. Nehemiah fixes on the medium, <161322>Nehemiah 13:22. He had in the sight of God the testimony of his conscience concerning the service he had done for the house of God; but as to the rest, he winds up all in mercy, pardon,
213
and grace. "God, I thank thee I am not as other men," is apt to creep into the heart in a strict course of duties. And this self-pleasing is the very root of self-righteousness; which, as it may defile the saints themselves, so it will destroy those who only in the strength of their convictions go forth after a holiness and righteousness: for it quickly produceth the deadly, poisonous effect of spiritual pride; which is the greatest assimilation to the nature of the devil that the nature of man is capable of.
3dly. Our own holiness hath an advantage upon spiritual sense against the righteousness of Christ. The righteousness of Christ is utterly a strange thing to the best of unbelievers; and this puts them by all means upon the setting up of their own, <451003>Romans 10:3. And believers themselves know it only by faith, <450117>Romans 1:17; which is "of things not seen." But what we are ourselves, what we do, what we aim at, and in what manner, this we have a near sense of. And holiness is apt to insinuate itself into the conscience with a beauty that is none of its own, -- to proffer itself to the soul's embraces instead of Jesus Christ. Its native beauty consists in its answering the will of God, conforming the soul to the likeness of Christ, and being useful in the world, in a covenant of mere mercy. From its presence, and the sense we have of it, the heart is apt to put a varnish and false beauty upon it, as to the relief of conscience upon the account of justification. As it was of old with the children of Israel, when Moses was in the mount, and not seen, nor had they any visible pledge of the presence of God, instantly they turned their gold into a calf that would be always present with them; -- being in the dark as to the righteousness of Christ, which is, as it were, absent from them, men set up their own holiness in the stead of it; which, though of itself it be of God, yet turned into selfrighteousness is but a calf, -- an idol, that cannot save them.
This is my first caution. But that we may make the better improvement of it, as unto present practice, I shall add some evidences of the prevalency, or at least contending, of self-righteousness for an interest in the soul, under a pretense of duty and holiness; as, --
(1st.) When, under a design of holiness, there is an increase of a bondageframe of spirit; -- when the mind begins to be enslaved to the duties which it doth itself perform; -- when that amplitude, freedom, and largeness of mind which is in a gracious frame of heart decays, and a servile
214
bondage-frame grows in the room of it, so that the soul doth what it doth under this notion, that it dare not do otherwise. "Where the Spirit of the Lord is, there is liberty," 2<470317> Corinthians 3:17. Those that come to Christ, he makes free, <430836>John 8:36; -- there is freedom and spiritual largeness of heart unto obedience and duty. A will unto duty, enlarged, dilated, and sweetened by love, delight, joy, complacency in the matter of obedience, is the freedom we speak of. This frame, I confess, is not always alike prevalent in gracious souls. They may have things ready to die; sin within, temptations without, desertion from God, -- all of them together, each of them, may disturb this harmony, and bring them for a time, it may be a long time, under an indisposition unto such a frame; -- but this is for the most part predominant. When such a frame decays, or is not, all endeavors, pains, attempts, severities in duties, do all relate to the law, -- to bondage; and consequently lead to self-righteousness, fear, subjection of conscience to duties, -- not [to] God in Christ in the duty; fluctuating of peace according to performances. The soul, in its strictest course, had need fear a snare.
(2dly.) Increasing in form, and withering in power. Forms are of three sorts: --
[1st.] Those of institution;
[2dly.] Moral;
[3dly.] Arbitrary, in conversation.
[1st.] There are forms and ways of worship, whereof some are, and all pretend to be, of Christ's institution. Let us at present take it for granted that they are all what they are apprehended to be, -- namely, from Christ. For a man to grow high, earnest, zealous, in and about them, -- to be strict and severe in contending for them, and yet find no spiritual refreshment in them, or communion with God, nor to grow in faith and love by them, is to dwell on the confines of self-righteousness, if not hypocrisy. This was the very sin of the Jews about their institutions, so much condemned in the Scripture. None use instituted ways or forms of worship profitably, but such as find communion with God in them, or are seriously humbled because they do not.
215
[2dly.] The outward form of moral duties, that depend not merely on institution, is the same. Such are praying, preaching, hearing. Abounding in them, without a suitable increase in grace, power, liberty, love, meekness, lowliness of mind, argues, though under the highest light to the contrary, a real mixture of self.
[3dly.] There are also outward forms in conversation that are used to the same purpose. We have had some who have changed their outward form in a few years as often as Laban changed Jacob's wages. What shape they will next turn themselves into, I know not. This is not going from strength to strength, and increasing in life and power, but from one shape to another. And as their word and prophecy is directly proportioned and answerable, in its outward appearance, to the administration of the Old Testament, and not at all to the spiritual dispensation of the New; so it may be feared that, in the principle of their obedience, they lie under a legal bondage and self-righteousness, which hath utterly spoiled that which, perhaps, in its first design, set out for mortification and holiness.
(3dly.) Where self-righteousness is getting ground, these two, bondage and form, at length bring forth burdensomeness and wearisomeness. This God charges on such justiciaries, <234322>Isaiah 43:22, "Thou hast been weary of me." The ways and worship of God grow very grievous and burdensome to such a soul. He is a stranger to that of the apostle, "His commandments are not grievous;" and that of our Savior himself; "My yoke is easy, and my burden is light." The easiness of the yoke of Christ ariseth from the assistance that is given to him that bears it by the Holy Ghost, as also the connaturalness that is wrought in the heart to all the duties of it. Both these accompany a gospel frame. But when a soul is deserted of these, the yoke grows heavy, and galleth him; but yet he must go on. This is from self-righteousness. Let this, then, be our first caution.
[2.] Take heed of monastic uselessness. I am persuaded monkery came into the world not only with a glorious pretense, but also with a sincere intention. Men weary of the ways, weary of the lusts and sin of the world, designing personal holiness, left their stations, and withdrew themselves into retirement. David was almost gone with this design, <195506>Psalm 55:6, "O that I had wings!" and Jeremiah, <240902>Jeremiah 9:2, "O that I had a lodging in the wilderness!" Whose heart hath not been
216
exercised with reasonings of this kind, "Oh, that we could be freed from the encumbrances and provocations of this world; what manner of persons might we be in all holy conversation and godliness?" But consider, --
1st. What success this design prosecuted hath had in others. How quickly did it degenerate into wretched superstition, and was thereon blasted and rejected of God!
2dly. God can suffer temptation to pursue us into a wilderness, that shall more obstruct us in the progress of holiness than all the difficulties we meet withal in this world. It is not of what kind our temptations are, but what assistance we are to expect under them, that we are to look after.
3dly. Not our communion [our intercourse with men], but God's work, is to be considered. God hath work to do in this world; and to desert it because of its difficulties and entanglements, is to cast off his authority. Universal holiness is required of us, that we may do the will of God in our generation, <010609>Genesis 6:9. It is not enough that we be just, that we be righteous, and walk with God in holiness; but we must also serve our generation, as David did before he fell asleep. God hath a work to do; and not to help him, is to oppose him.
[3.] Take heed of laying a design for holiness in a subserviency unto any carnal interest, -- of crying, with Jehu, "Come see my zeal for the LORD of hosts," -- thereby to do our own work and compass our own ends. The great scandal that hath befallen the days wherein we live, and which hath hardened the spirits of many against all the ways of God, is, that religion, godliness, zeal, holiness, have been made a cloak for carnal and secular ends. What of this hath been really given, and what hath been taken on false imaginations, the last day will discover. In the meantime this is certain, that there is a corruption in the heart of man, rising up to such a visible prostitution of the whole profession of religion, -- which of all things must be carefully avoided.
And this is the grand exhortation that I shall insist on: Let it be our design to promote generation-holiness in ourselves and others, with the cautions insisted on.
217
(2.) That which in the next place is considerable, is the proposing of the ingredients that lie in the motive to holiness, here expressed by the apostle, "Seeing that these things shall be dissolved."
As, --
[1.] It will be a furtherance of holiness, to take off our hearts from an esteem and valuation of all things that are so obnoxious to dissolution. An estimation or valuation of earthly things is on all accounts the greatest hinderance to the promotion of holiness. Earthly-mindedness, pride of spirit, elation above our brethren, self-estimation, carnal confidence, contempt of the wisdom and grace of others, aptness to wrath and anger, -- some or all of these always accompany such a frame.
The apostle also makes this an effectual means of the improvement of holiness, -- that the mind be taken off from the delightful contemplation of visible things, 2<470418> Corinthians 4:18. Things will work towards "a weight of glory," (in which words the apostle alludes to the Hebrew word dwbO K;, "glory," which comes from a root signifying to "weigh," or "to be heavy;" that being the only weighty thing, and all others light and of no moment;) -- this way, I say, things will work, whilst our minds are taken off from things that are seen. The mind's valuation of them is as great an obstruction to the growth of holiness as any thing whatever that can beset us in our pilgrimage. [Now, what can give a greater allay to the warmth of our thoughts and minds, than their continual obnoxiousness to dissolution and change? This the apostle makes his argument everywhere. "They are temporal things," saith he, "things that abide not, things obnoxious to change and ruin. The world passeth away, and the figure of it. Wilt thou set thine heart upon that which is not?" And there lies the force of the inference under consideration: "Seeing that these things shall be dissolved," -- and it may be in a way of judgment, in a dreadful, fearful manner, -- how is it incumbent on us to fix our hearts on more durable things, to choose the better part, the better portion! What advantage can it be to enlarge our hearts to the love of the things that are upon the wing? -- to cleave to parting things with our affections? -- to grow in our desires after that which withdraws itself from us continually? Let us, then, consider how many duties have been omitted, -- how many temptations have been offered and objected to us, -- how many spiritual frames of heart
218
prevented or expelled, -- how much looseness and vanity of mind introduced, -- how much self-confidence promoted, -- by an overvaluation of these things; and we shall then see what influence a watching against it may have to the furtherance of a design of holiness.
[2.] It will be so, to take off our care about them. This also is a worm that lies at the root of obedience, and is of itself able to wither it, if not removed. Our Lord Jesus Christ, giving us instruction how we should be prepared for the coming of such a day as that whereof we are speaking, charges us, among other things, to take heed that we "be not overcharged with the cares of this life," <422134>Luke 21:34. Indeed, there is nothing so opposite to that peculiar holiness and godliness that is required of us, in and under great providential dissolutions, as this of care about perishing things. The special holiness that we press after is a due mixture of faith, love, self-denial, fruitfulness, -- all working in a peculiar and eminent manner. Now, to every one of these is this care a canker and a gangrene, fitted to eat out and devour the life and spirit of them. The very nature of faith consists in a universal casting of our care on God, 1<600507> Peter 5:7, "Cast all your care on him." All our care about temporal, spiritual, eternal things, let us cast all this on God, -- our whole burden. This is believing, this is faith: and what is more opposite unto it than this care and solicitousness of the soul about the obtaining or retaining of these things? Resignation, acquiescency, rest, -- all which are acts or effects of faith, -- are devoured by it. Trust in God, affiance, delight in his will, -- [it] ruins them all. How can a soul glorify God in believing in a difficult season, that is overlaid with this distemper. Nothing is more diametrically opposite thereunto.
Love enlarges the heart to Christ, and every thing of Christ: valuation, delight, satisfaction, accompany it. It makes the heart free, noble, ready for service, compassionate, -- zealous. Nothing is more called for in such a day: and the decay of faith, in the trials and temptations of such a season, is called the "waxing cold of love;" as the fruit decays when the root is consumed. To think of glorifying God in the days wherein we live, without hearts warmed, enlarged, made tender, compassionate, by gospel love, is to think to fly without wings, or to walk without feet. What day, almost, what business, wherein our love is not put to the trial, in all the properties of it! Whether it can bear and forbear; whether it can pity and
219
relieve; whether it can hope all things, and believe all things; whether it can exercise itself towards friends and towards enemies; whether it can give allowance for men's weakness and temptations; whether it can value Christ above all, and rejoice in him in the loss of all, and many the like things, is it continually tried withal. Now, nothing so contracts and withers the heart, as to all these things, as the cares of this world do. Whatever is selfish, fearful, unbelieving, is inwrapped in them. They sometimes pine, wither, and render useless, the whole man; -- always drink up the spirit, and deprive it of any communion with God in any thing it hath to do.
The same may be said concerning self-denial and fruitfulness; which in an eminent manner Christ now calls upon us for. Love, care, and fear, about the things that shall be dissolved, unframes the soul for them.
On these considerations, and the like which might be added, may this direction be improved, and no small obstacle unto a course of universal holiness and godliness be taken away. Is the power, are the riches, the pleasures of the world valuable? -- Alas! they are all passing away; it is but yet a little while, and their place shall know them no more. Yet, could we take off our hearts from an undue valuation of these things, and care about them, half our work were done.
(3.) That which remains, for the closing of our discourse on this subject, is to give some few motives unto the duty proposed; and I shall only mention three generals: --
[1.] Relating unto ourselves;
[2.] Unto others;
[3.] Unto Christ himself.
[1.] As to ourselves; -- this alone will maintain peace and quiet in our souls, in and under those dissolutions of things that we are to be exercised with. We know what desolations, what ruin of families, what destruction of all outward enjoyments in many, they have already in these nations been attended with; and we know not how soon, nor by what ways or means, the bitterest part of the cup, as to outward pressures and calamities, may become our portion. We have seen somewhat of the
220
beginning of the work of Christ; -- where he will cease, what he hath yet farther to do, we know not. Our concernment, then, certainly was never greater than it is at this day, to keep up peace and rest within. If there should be a confederacy of outward and inward trouble, who can stand before it? A wounded body, a wounded (it may be ruined) estate, and a wounded spirit all together, who can bear? This is that alone which the world cannot take from us; which is not obnoxious to sword, fire, plots, conspiracies, -- nothing without us, -- even the peace that is left us, left to our own keeping, through the Holy Ghost, by Jesus Christ. It is not committed to parliaments, to armies, to rulers, to keep for us: it is committed to our own souls to keep, through the Holy Ghost; and no man can take it from us. Again: as it is valuable on this account, that it cannot be taken from us; so on this also, that it will countervail and support us under the loss of all that can. Peace in God, rest in sole retirement, quietness, and security of mind on spiritual, gospel accounts, sense of God's love in Christ, will support and keep life and vigor in the soul in the loss of outward peace, with whatever is desirable and valuable unto us on any account that relates to this world.
Now, there is no maintaining of this peace and rest in such a season, without the performance of this duty. So dealt Habakkuk, <350316>Habakkuk 3:16, "I trembled in myself, that I might rest in the day of trouble." That which God required of him in that season, that he brought up his soul unto, [in order] that he might have rest; and his endeavor had the glorious issue mentioned, verses 17, 18. Though spiritual peace may radically and virtually live under many sins and provocations, yet it will not flourish under them, or bring forth any refreshing fruit. To have the fruit and effect of peace under a continuance in any known sin, is impossible. Now, the omission of any known duty is a known sin; and that a peculiar pressing after eminency in universal holiness and godliness in such a season is a known duty, I have before evinced; -- no maintaining of inward peace, rest in God, without it: and we shall be sure to be tried, whether it be in us of a truth or not. I discourse not what the carnal security of seared, blinded, hardened sinners will do; but I am sure the weak, tottering, uncertain peace of many believers, will not support them in such trials as it is not only possible that we may, but probable that we shall, meet withal. Would you now desire that your Master should find you
221
unprepared, -- that he should make his entrance whilst all things were in disorder? If the heavens should thunder over you, and the earth tremble under you, and the sword stand ready to devour; -- oh! what sad thoughts must you have, if at the same time you should be forced to say, "O my soul! is not God mine enemy also? May not wrath, and hell, and judgment be at the end of this dispensation?" What is the reason that a very rumor, a noise oftentimes, is ready to fill many of our souls with such disturbances? Is it not because this peace doth not flourish in the inward man? And what shall we do in the day of trial itself? Let us, then, endeavor, as Peter exhorts, 2<610314> Peter 3:14, to "be found of Christ in peace." And what may we do that we may be found of him in peace? "Why," saith he, "be `without spot, and blameless.'" Let him come when he will, in what way he pleases, we shall be found in a way of peace, if we be found spotless and blameless, in a way of holiness. "And blessed is that servant whom his Master, when he cometh, shall find so doing." This will give light in a dungeon, as it did to Paul and Silas; -- ease in the fire, in the furnace, as to Shadrach, Meshach, and Abednego; -- contentment in the loss of all, as it did to Job; -- satisfaction on the foresight of future trouble, as it did to David: "Although my house be not so with God, yet he hath made with me an everlasting covenant." Whatever sword be in the hand of Christ, whatever fire or tempest be before him and round about him, what vengeance soever he is to take on any or all of the sons of men, -- this peace, kept up by the holiness he requires in such a season, will make a way to his bosom-love, and there repose the soul in rest and quietness.
[2.] As to others, what Paul saith to Timothy in another case, about preaching of the gospel, may in some sense be spoken in this. "Take heed," saith he, "to the doctrine; for thereby thou shalt save thyself, and them that hear thee." Who knows but that hereby we may save ourselves, and the nation wherein we live! The Lord Christ hath certainly a controversy with these nations; he hath begun to deal with them in his indignation; and we know that there are provocations enough amongst us to stir him up unto our ruin. Who knows, I say, but that by meeting him in a way of generation-holiness, we may divert deserved ruin; at least hinder, that it be not brought upon us for the provocations of his sons and daughters?
222
Now, there are several ways whereby this may have an influence into the safety and deliverance of the nations themselves: --
1st. By setting all things right between Christ and the saints, that he may have no need farther to shake the earth and dissolve the heavens of the nations, to awaken his own from their security, to loosen them from perishing things, or to accomplish any other glorious end towards them. Christ sometimes sifts nations, that his wheat may be separated from the chaff: he sets nations on fire, that they may be a furnace for the trial of his own; and when their dross is cleansed he will quench his fire. When there was but one saint in a ship, yet it was for his sake that a storm came on all the rest. It is not always for the sins of the wicked, that they may be destroyed, that he comes in a way of judgment; but for the sins of his people, that they may be cleansed. So "judgment," as Peter speaks, "begins at the house of God." It is not unlikely that our troubles were brought on these nations for the sins of the nations, in their persecution of Christ, his truths, and saints, against great light. Nor is it less likely that troubles are continued on these nations for the sins of the saints themselves, -- such as those before insisted on. Now, what is it that in such trials Christ calls for, and which he will not cease calling for until he prevails? Is it not the work which we are in the pursuit of, -- weanedness from the world, self-denial, zeal for truth, humbleness, fruitfulness, faithfulness, universal holiness? If here, then, lies the root of Christ's controversy with these nations, as most probably it doth; if this be the cause of our troubles (as to me questionless it is); an engagement into the pursuit of this work is the only remedy and cure of the evils that we either feel or fear in these nations. Other remedies have been tried, and all in vain. O that we had hearts, through the Holy Ghost, to make trial of this, which the great physician, Jesus Christ, hath prescribed unto us! Heaven and earth call for it at our hands; the nations groan under our sin; -- if we regard not ourselves, yet let us make it our business to deliver England out of the hand of the Lord, <062231>Joshua 22:31.
2dly. In that it may be an effectual means for the reformation of the nation. Reformation is the great thing that we have been talking of many years; and this hath been our condition in our attempts after it, -- the more that light for it hath broken forth amongst us, the more unreformed hath the body of the people been; yea, the more opposite, for the most
223
part, unto reformation. And may not this, among other things, be one occasion, yea, the principal cause of it, -- the light of truth hath been accompanied with so many scandals in some, with so little power and evidence in the most, that prejudices have been strengthened in the minds of men against all that hath been pretended or professed? I am persuaded that a design for generation-holiness, carried on according to the light that we have received, would have a greater influence on the minds of the men of the world to look after reformation, than any of our entreaties or exhortations have yet obtained. We are contemptible to the nation, in our pressing after reformation whilst we are divided amongst ourselves; conformable to the world, whilst we proclaim our unmortified lusts, pride, covetousness, ambition, revenge, self-seeking. Would all the people of God stir up themselves to show forth the power of that faith and life they have received, and so take away advantage from obdurate opposers of the gospel, and give an eminent example to others, who now abhor them on the account of many prejudices that they have taken, the nations would be more awakened unto their duty than now they are. Were we agreed and united on this principle, that we would jointly and severally make this our design, -- what work might be wrought in families, councils, counties, cities! Now, reformation is acknowledged to be the means, the only means, of the preservation of a nation; -- and this the only means of that.
3dly. This is the most effectual way of standing in the gap, to turn away the indignation of the Lord against the nation. Whatever is required thereunto is contained in this design of holiness: there is reformation, there is wrestling by prayer, sundry promises improving our interest in Christ, -- all included in this duty. Now, this is the most common way of saving nations, -- when wrath is ready to break forth, some Moses or Samuel stands up and pleads for a deliverance, and prevails. Says God, "Destroy not the cluster; there is a blessing in it." When the greatest and most dreadful judgment that God ever executed on sinners in this world was coming forth, had there been ten persons following after holiness, its accomplishment had been prevented. Here, then, we have a project to save three nations by; and without this, in vain shall they use any other remedies, -- they shall not be healed.
[3.] Consider this thing, how it relates unto Christ and his glory. All the revenue of glory or honor that we bring unto Christ in this world, is by our
224
obedience or holiness. He did not die for us that we might be great, or wise, or learned, or powerful in the world; but that he might purify us to be a peculiar people unto himself, zealous of good works. This was his design and aim, -- that he might have a holy people, a faithful people in the world. He tells us that herein his Father is glorified, that we bear much fruit; -- not that we be successful, that we rule and prevail, that we are in credit and reputation; but that we bring forth much fruit: and in the glory of the Father is the Son glorified also. It is this alone that adorns the doctrine of his gospel, and lifts up his name in the world; but especially is Christ glorified by the holiness of his saints in such a season; because, --
1st. Thereby we bear witness to the world that indeed we believe him to be come forth amongst us, and that the works that are on the wheel relate to his kingdom and interest. Let us talk of it whilst we please, unless we live and walk as those who have communion with Christ in the works he doth, the world will yet think that, whatever we profess, yet indeed we believe, as they do, that it is a common thing that hath befallen us. But when indeed they shall see that there is a real reverence of his person upon our spirits, and that we bestir ourselves in his ways, like servants in the presence of their master, -- this carries a conviction along with it. To hear men talk of the coming of Christ, and the day of Christ, and the great and terrible things that Christ hath done in these days, and yet in the meantime to walk as the men of the world, -- in a spirit of pride, selfishness, and wrath, in sensuality or pleasure, in neglect of prayer and humiliation, yea, of all gospel duties, -- swearers and drunkards do not so dishonor Christ as such men do. But let men but see professors making it their business to be holy, humble, self-denying, useful in the world, condescending in love, resigning all to God, -- they cannot but say, "Well, this is a great day to the saints; they verily believe that Christ is among them." This is a professing that brings conviction; words are but as speaking with tongues, that work not out the glory of Christ.
2dly. Thereby we bear witness unto what sort of kingdom it is that Christ hath in the world, and what a kind of king he is. I cannot but fear that our talking of the kingdom of Christ, and managing our notions of it (at least in the world's apprehensions) to carnal advantages, hath been a notable hinderance of the coming of it forth in beauty and glory amongst us. Every party talks of the kingdom of Christ, some more, some less, -- all pretend
225
unto it; but it is evident that many would set him on his throne with the petition of Zebedee's children in their mouths, -- that they may sit on his right hand and his left. Hence the world doth really persuade itself, and is hardened every day in that persuasion, that, whatever is pretended of Christ, it is self-interest that carries all before it; and that men do entertain that notion for the promotion of self-ends. But now this design of abounding in real holiness sets up the pure, unmixed interest of Christ, and casts a conviction upon the world to that purpose. When the world may read in our lives that the kingdom we look for, though it be in this world, yet it is not indeed of this world, but is righteousness, and peace, and joy in the Holy Ghost, -- this bring that honor to Christ wherein he is delighted, and the ignorance of foolish men is put to silence.
3dly. This brings honor unto Christ, and glorifies him in all the vengeance that he executes on his enemies, and all the care that he takes of his own. The world itself is hereby made to see that there is a real difference, indeed, in them between whom Christ puts a difference, and is convinced of the righteousness of his judgments. Every one may answer them when they inquire the reason of the dispensations amongst us, yea, they may answer themselves, "The LORD hath done great things for these, even these that serve him."
226
SERMON 14.
THE SIN AND JUDGMENT OF SPIRITUAL BARRENNESS,
"But the miry places thereof, and the marshes thereof shall not be healed; they shall be given to salt." -- <264711>Ezekiel 47:11.
This prophecy contains a vision of the glorious, holy, gospel state of the church, under the representation of a most glorious temple, incomparably excelling that built of old by Solomon; an exposition whereof we have, 2<470306> Corinthians 3:6-8, etc.
The beginning of this chapter sets out the way and means of the calling and gathering of gospel churches, whose worship is to be so glorious; and this is under a vision of "waters issuing out of the sanctuary," to heal and quicken all places to which they come.
By the waters here mentioned is the preaching of the gospel intended. And we may observe of them, first, Their rise, which was from the sanctuary; secondly, Their progress, -- they increased until they became a river that none could pass over; thirdly, Their effects or efficacy, -- they healed all waters where they came, and quickened, or caused to live, the fishes that were in them.
I must not long insist on these particulars.
First. The house, or temple, from whence these waters issue, may be taken two ways: --
1. Mystically, to denote only the presence of God. God dwelt in his temple; thence come these waters -- from his presence. He sends out the word of the gospel for the conversion and healing of the nations, <19B002>Psalm 110:2. Or, --
2. Figuratively; and that either for the place where the temple of old stood (that is, Jerusalem), as the preaching of the gospel was to go forth from Jerusalem, and the sound of it from thence to proceed unto all the world, as <234127>Isaiah 41:27, 52:7; <440104>Acts 1:4, 8; or for the church of Christ and his
227
apostles, the first glorious, spiritual temple unto God, whence these waters issued.
Secondly. Their progress; which is described by degrees, it being at first small, -- few men preaching it, and to a few, -- but afterward increasing until it filled the whole earth.
Thirdly. The effects mentioned or ascribed unto these waters are two, -- quickening and healing; which I shall not in general speak farther unto, because I shall do it in the opening of my text.
In the words of the text you have the state and condition of those places whither the waters of the sanctuary do come, and the effects before ascribed unto them are not produced; for so the words are to be read, -- they "shall not be healed."
We have here a description of some lands or places whereunto the holy waters do come. First, They are "miry and marshy places;" secondly, The event of the waters coming to them, -- they are "not healed;" thirdly, The consequent of that event, -- they are "given unto salt."
I shall in a few words lay open the allegory, or parable, unto you.
First. By the waters of the sanctuary, I told you, is meant the preaching of the gospel, -- that quickening and healing word which the Lord sends out to gather his church unto himself all the world over, to call his saints to that glorious, gospel, spiritual worship, which is here described in this vision of a temple.
Secondly. The "miry and marshy places" where these waters come, are such where persons cleave inseparably and incurably to their lusts and sins, so that they are not healed by the word. The healing word of the gospel comes, but they receive it not; the water flows over them, they drink it not in, -- are not quickened nor healed by it.
Thirdly. To be "given unto salt," is to be left unto barrenness, <052923>Deuteronomy 29:23; <070945>Judges 9:45; <241706>Jeremiah 17:6.
The figurative sense of the passage thus explained will afford us the following observations: --
228
Observation I. God is pleased oftentimes to send the waters of the
sanctuary to "miry and marshy places," that "shall never be healed" by them, nor made fruitful; -- or, God, in his infinite wisdom, is pleased to send the preaching of the word unto some places wherein it shall not put forth its quickening and sanctifying power and virtue upon the souls of them that hear it.
II. All places in the world are barren, unsound, and unhealthy, before
the coming of the waters of the sanctuary upon them; -- or, the souls of all men are spiritually dead and full of woeful distempers, until they are quickened and healed by the dispensation of the gospel. The word must come and heal them.
III. The waters of the sanctuary are healing waters; -- or, the word of
the gospel is in its own nature a quickening, healing, sanctifying, saving word, to them who receive it.
IV. Where the waters of the sanctuary come, and the land is not
healed, that land is given up of the Lord to salt or barrenness for ever; -- or, where the word of the gospel is, by the infinitely wise disposal of God, preached unto a place or persons, and they receive it not so as to have their sinful distempers healed by it, they are usually, after a season, given up, by the righteous judgment of God, unto barrenness and everlasting ruin.
It is this last proposition, as that which is the direct design and scope of the place, that I intend to insist principally upon. But yet I shall speak somewhat to the former.
I. God is pleased oftentimes, in his infinite wisdom, to send the preaching
of the word unto some places wherein it shall not put forth its quickening and sanctifying power and virtue upon the souls of them that hear it.
The whole Scripture, and whole story of the providence of God in sending the gospel abroad in the world, bears witness to this truth. It was his way from the foundation of the world, and continueth to this very day. Hence was that complaint of the prophet, <235301>Isaiah 53:1, "Who hath believed our report? and to whom is the arm of the Loud revealed?" -- the gospel is preached to them that believe not the report thereof; -- and chapter 49:4,
229
"Then I said, I have labored in vain, I have spent my strength for nought." But we need no greater instance nor any other than that of our Savior, who spent the greatest part of his ministry in preaching to them who were never healed, -- never converted nor sanctified by his word. That account he gives of his work, <401121>Matthew 11:21-24, "Woe unto thee, Chorazin! woe unto thee, Bethsaida!" etc.
Now, though there be no searching into the depths of the counsels of God, yet there appear many reasons wherein his wisdom in this dispensation doth shine forth; as, --
1. He doth it principally because, in those places where the word is rejected by the generality of the people, yet there may be some secret, poor souls belonging to the election of grace, whom God will have gathered and called home to himself. So for their sakes, though in the world they are taken no notice of, the word shall be preached unto multitudes. <300909>Amos 9:9, "I will sift the house of Israel among all nations, like as corn is sifted in a sieve, yet shall not the least grain fall upon the earth." The grains of Israel must be preserved through all the nations of the earth, that not one grain may be lost. Thus Paul preaches the gospel at Philippi, <441612>Acts 16:12, 13. And what entertainment meets it withal? He and his companion are taken and beaten, and cast into prison sore hurt and wounded; verses 22, 23. Why, then, was it that the gospel must be preached there? Why, there was a stranger come to that town, a poor woman, one Lydia, that dwelt at Thyatira, and she was to be converted, and brought home to God, verse 14. So at Athens, chapter 17:34. And the apostle affirms that he "endured all things for the elect's sakes," 2<550210> Timothy 2:10. Here and there a poor despised person is designed to be called.
2. God doth it for a testimony against them that receive it not, and to leave them inexcusable at the last day. <410611>Mark 6:11,
"Whosoever shall not receive you, nor hear you, when ye depart thence, shake off the dust under your feet for a testimony against them."
The word is to be preached, and witness, as it were, is to be taken upon it that it was preached, that men may be left without excuse at the last day.
230
As our Savior pleads concerning his own preaching to the Pharisees, <431522>John 15:22,
"If I had not come and spoken unto them, they had not had sin; but now they have no cloak for their sin."
God will cause men to be without excuse, by that tender of mercy which is made unto them in the gospel. It shall be for a testimony against them at the last day.
Use. Let not men boast themselves in the outward enjoyment of the word, nor rest themselves in it. It were well, indeed, if all were believers to whom the word is preached, -- if all lands were healed where the waters of the sanctuary come; but the Holy Ghost tells us they are not so, <580402>Hebrews 4:2, "The word preached did not profit them." Capernaum was "exalted unto heaven," in the use of means; but "brought down to hell" for the neglect of them. Let men look to themselves; God hath various ends in sending the gospel. The Lord knows what will be the end of England's enjoying the gospel so long as it hath done. Sad symptoms appear of a tremendous issue. But I shall speak of this afterward.
II. The souls of all men are spiritually dead, and full of woeful
distempers, until they are quickened and healed by the dispensation of the gospel.
The waters of the sanctuary must come, to quicken them and heal them. They are distempered, therefore, and woefully disordered, before the coming of these waters. So the apostle informs us, <560305>Titus 3:5,
"For we ourselves also were sometimes foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another. But after that the kindness and love of God our Savior toward man appeared, not by works of righteousness which we have done, but according to his mercy he saved us, by the washing of regeneration, and renewing of the Holy Ghost."
Before the gospel grace comes to heal and cleanse them, this is the state and condition of men; as it is more largely described by the apostle, <450118>Romans 1:18 to the end.
231
I shall not stay to mention all the particular distempers that rage in some, and that rule and reign in all before the coming of the gospel; as darkness, blindness, ignorance, worldly-mindedness, sensuality, hatred of God, envy, and malice, which are fixed in the souls of men by presumption and self-righteousness. There is nothing in them of spiritual life or holiness, of purity or zeal, -- nothing that is acceptable or pleasing unto God. But to set forth this to the utmost, were to describe the whole natural condition of men, -- which is not my present work; and therefore I shall not farther insist on it.
III. The word of the gospel is in its own nature a quickening, healing,
sanctifying, saving word, to them who receive it.
They [the waters of the sanctuary] bring Christ along with them, the great physician of souls, who alone is able to cure a sin-sick soul. They bring mercy with them to pardon sinners, that "the inhabitants of the land may no more say they are sick, having their sins forgiven them," <233324>Isaiah 33:24. They bring grace with them to cure all the distempers of lusts, <231105>Isaiah 11:5-7; <560211>Titus 2:11, 12.
These things I have only touched upon, and proceed now to the fourth observation, on which I chiefly proposed to insist.
IV. Where the waters of the sanctuary come, and the land is not healed,
that land is given up of the Lord to salt and barrenness for ever; -- or, where the word of the gospel is preached unto a place, or persons, and they receive it not so as to have their sinful distempers healed by it, they are given up by the righteous judgment of God unto barrenness and everlasting ruin.
To clear this proposition I shall show, --
1. What I mean by the coming of the waters of the sanctuary, or the preaching of the gospel, to a place or persons;
2. What by healing their sinful distempers;
3. What by being given up to barrenness and ruin.
1. By the coming of the healing waters of the sanctuary, I intend not the occasional preaching of a sermon, although this be sufficient to justify God
232
in the rejection of any person or people. In the first preaching of the gospel, the refusal of one sermon lost many their souls unto all eternity. When the Lord Jesus sent out his disciples to preach the tidings of everlasting peace, he commanded them to pass through the towns, cities, and villages, and to offer them peace and mercy in the word of truth; which if they received not, they were to shake off the dust of their feet against them, <401012>Matthew 10:12-15; <421008>Luke 10:8-12. But O the unspeakable patience of Christ to many in the world, where the word is continued ofttimes for a very long season, and the salvation tendered therein despised! But this is that which I intend as the rule of the dispensation mentioned, -- namely, when God by his providence doth cause the word to be preached for some continuance, and to the revelation of his whole counsel; as Paul affirmed himself to have done at Ephesus, <442027>Acts 20:27, where he had abode above a year.
Nor do I mean any waters, but the waters of the sanctuary; not any preaching, but the preaching of the gospel of Jesus Christ: which Paul affirms to be his work, <490308>Ephesians 3:8. All waters are not the waters of the sanctuary; all preaching is not the preaching of the sanctuary. There is preaching in the world wherein God and the souls of men are no more concerned than in an oration of an ancient heathen. Many undertake to be preachers who never "stood in the counsel of God," as he complains, <242322>Jeremiah 23:22, who never received of the Spirit of Christ, nor knew his mind, -- blind leaders of the blind. The children of Zion are promised, under the gospel, that "they shall be all taught of God." And we have men undertaking to be teachers of them, who never learned any thing of Christ; -- a wicked generation of soul-murderers, for which cursed work they every day invent new engines, -- whom the Lord's soul abhors. See their condition and portion, <263403>Ezekiel 34:3, 4, etc. I mean, therefore, a dispensation of the word according to the mind of Christ, -- the due unfolding of the mystery of the gospel. This is the coming I intend.
2. What is meant by their sinful distempers not being healed? Look what the waters of the sanctuary come to do: if that be not effected, they are not healed.
Now, there are two effects here ascribed unto the waters of the sanctuary: --
233
(1.) They quicken and give new life, verse 9. A natural life they had before, but these give them another life.
(2.) Healing, as the waters of Jericho by Elisha, 2<120221> Kings 2:21. Where these effects are not produced, that is the condition described, that is the state of these" miry and marshy places," -- they are not healed: --
(1.) Men are not quickened; they receive not a new spiritual life; they are not so brought to the knowledge of God. It is not enough that men have their affections wrought upon, or their lives in some measure reformed; -- unless they are quickened, unless they receive a new spiritual life by the word, they are as the unhealed places, over which the curse here mentioned hangs.
(2.) The healing of these quickened souls consists in the curing and mortifying of their sinful distempers. This follows the other. Where there is life, there will be healing. Let not men pretend that they live spiritually, if their lusts be not healed. If men are proud, worldly, sensual, they are dead also; there is no effect of the waters of the sanctuary upon them. If men are not made holy, humble, believing, zealous, if they receive not the spirit of prayer and faith, they are not healed.
This is the condition of the "miry and marshy places" here mentioned: -- God, in his infinite wisdom and goodness, causeth the gospel to be dispensed among a people, to be preached, where they do, or may, and ought to attend unto it; but they are not converted by the word, not sanctified by it, but continue in their old state and condition. He that was filthy is filthy still; he that was unrighteous is so still; -- he that was in the mire of the world and sin is so still.
3. What is the lot and portion of such persons? Why, "they shall be given to salt;" that is, as I have showed, to barrenness, fruitlessness, unprofitableness, and eternal ruin.
This is the meaning of the proposition; and it is a dreadful word, which yet is true, and will prove so at the last day. Woe to the "miry and marshy places" of the world! woe to the persons and places to whom [and to which] the waters of the sanctuary have come and they are not healed!
234
I shall not need to insist much on the proof of the proposition, the Scripture so abounds with testimonies of it. But I shall do these three things: --
1. Name some places that plainly speak the same truth;
2. Show the degrees in which God proceeds usually in this great work, in giving up unprofitable hearers to ruin; and,
3. Give the grounds of it: --
1. For other Scriptures which assert the same truth, take <200125>Proverbs 1:2531, "But ye have set at nought all my counsel, and would none of my reproof: I also will laugh at your calamity; I will mock when your fear cometh; when your fear cometh as desolation, and your destruction cometh as a whirlwind; when distress and anguish cometh upon you. Then shall they call upon me, but I will not answer; they shall seek me early, but they shall not find me: for that they hated knowledge, and did not choose the fear of the LORD: they would none of my counsel: they despised all my reproof. Therefore shall they eat of the fruit of their own way, and be filled with their own devices;" -- <202901>Proverbs 29:1, "He that, being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy;" -- <421306>Luke 13:6, "He spake also this parable; A certain man had a fig-tree planted in his vineyard; and he came and sought fruit thereon, and found none," etc. So <581028>Hebrews 10:28-30; 2<470215> Corinthians 2:15, 16.
2. For the degrees of rejection, see <261018>Ezekiel 10:18, 11:23; <580608>Hebrews 6:8, "But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned." They are first rejected, then cursed, and lastly burned. But, --
3. That which I shall principally insist upon, is to show the ways whereby God doth usually proceed in giving up such persons to barrenness, and so to everlasting ruin: --
(1.) He casts them out of his care; -- he will be at no more charge nor cost with them, nor about them. So, <580608>Hebrews 6:8, the land is ajdok> imov, -- "rejected;" the owner will take no more care or pains about such an unprofitable piece of land; he will till it no more, dress it no more, but
235
leave it to its own barrenness. God is the great husbandman, <431501>John 15:1. When a miry place is not healed, he will cast it out of his husbandry. So <262413>Ezekiel 24:13, They have had their time and season, and "are not purged;" therefore "they shall be purged no more." <240629>Jeremiah 6:29, 30,
"The bellows are burned, the lead is consumed of the fire; the founder melteth in vain: for the wicked are not plucked away. Reprobate silver shall men call them, because the Lord hath rejected them."
This the Lord Christ declares to be his way of proceeding with them, <381108>Zechariah 11:8, 9,
"My soul loathed them, and their soul also abhorred me. Then said I, I will not feed you: that that dieth, let it die; and that that is to be cut off, let it be cut off; and let the rest eat every one the flesh of another."
A sad parting, the Lord knows! They give up Christ, -- he gives up them; and their meeting will be infinitely more sad to them. Now, this the Lord doth several ways: --
[1.] He will sometimes utterly remove the gospel from them; -- turn the stream of the waters of the sanctuary, that they shall come to them no more. So he threatened the church at Ephesus of old, <660205>Revelation 2:5, "Remember therefore from whence thou art fallen," etc., "or else I will come unto thee quickly, and will remove thy candlestick out of his place." They shall have the light of the word no more; it shall be removed and taken from them. Ah! how ninny places lie under this woeful judgment of God at this day, -- this sentence of being given up to salt for ever! Places there are in the world that have enjoyed the word at God's appointed season, or, at least, the tender of it, and opportunity to enjoy it; but continuing unprofitable under it, what is now their state, and condition? God hath left them to that sore judgment, that they themselves should be made instrumental to cast out the word from amongst them; like the foolish woman, pulling down the house with their own hands: and so [they] have got darkness for a vision, and they that would not rejoice in the truth, and in the light, do now, through the tremendous judgment of God, triumph in darkness, and in a thing of nought.
236
It is true, the gospel may be sometimes taken for a season from a people for their trial and exercise, and not penalty; -- it may be driven from them, and not absolutely sinned away. Now, as the Lord hath many glorious ends in such a dispensation, so it may easily be known whether people have lost the gospel only for a season, in a way of trial; or penalty, as a beginning of their being given up to salt and barrenness. As, --
1st. They that are deprived for a season of gospel enjoyments for their trial and exercise, are sensible of the displeasure of God in that dispensation, and greatly humble themselves under his hand on that account. They say, as the church in <330709>Micah 7:9,
"I will bear the indignation of the LORD, because I have sinned against him, until he plead my cause, and execute judgment for me."
They look on this as the greatest calamity and trial that can befall them; whereas they that lose it penalty, are either very little concerned about it, or do greatly rejoice at it. The word tormented them, and they are glad they are freed from it. <661110>Revelation 11:10,
"And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth."
Some never rejoice more than when they are got quit of the gospel; and others are like Gallio. Now, when such as these have the word taken from them, and are no way sensible of the displeasure of the Lord in it, nor do humble themselves before him on that account, it is a certain evidence that God is giving them up unto a state of salt; that is, barrenness and eternal ruin.
2dly. They that are deprived of it for a season in a way of trial have no rest, but are earnest with the Lord for the return of it. 1<090702> Samuel 7:2, The ark was gone; and though they had peace and plenty, and all things else in abundance, yet all will not satisfy them; the ark is absent, that pledge of God's presence, and they lamented after him. So is it with these; -- let them have peace, or liberty, or prosperity, all is one; if they have not the ark, -- if they have not the gospel and ordinances of God, -- they can take no rest, but are still lamenting after the Lord, still longing after the
237
enjoyment of his word. David doth excellently express this frame of heart, <196301>Psalm 63:1, 2,
"O God, thou art my God; early will I seek thee: my soul thirsteth for thee, my flesh longeth for thee in a dry and thirsty land, where no water is; to see thy power and thy glory, so as I have seen thee in the sanctuary."
He was driven from the ordinances of God; the waters of the sanctuary came not to him. But now they from whom the word is taken penally are no way troubled about it, nor do long after it; they rejoice in what they have in the room of it, -- are exceedingly well pleased without it. Let them have an increase of corn, and wine, and oil, -- let them have their lusts and their sports, their formalities and follies, -- they care not whether ever they hear of the word of the gospel any more. Such men are certainly entering into a condition of salt, of barrenness and ruin.
3dly. They who are deprived of the word for a season for their trial, have a high estimation and value of their mercy and privilege who enjoy it. They do not think the proud happy, nor envy at prosperous wickedness, nor bow in their hearts before the Hamans of the earth. But those they think blessed who enjoy the word, and the presence of God therein. This our Savior teaches them to esteem, <421128>Luke 11:28, "But he said, Yea, rather, blessed are they that hear the word of God, and keep it." David doth excellently set out this frame of heart, <198404>Psalm 84:4, "Blessed are they that dwell in thy house; they will be still praising thee. Selah." "I am," saith he, "a poor outcast, deprived of thy word and ordinances. O the blessed condition of those who enjoy them! Let them be what they will as to their outward state, they are in a blessed condition if they may dwell in thy house, -- enjoy the privileges of the spiritual house of God and his worship, in the gospel." This is the frame of such persons, -- those only they esteem blessed who are refreshed with the waters of the sanctuary; but none are more despised by those from whom the gospel is judicially removed. It is the great, the mighty, the rich, the sensual, that they esteem blessed; for those others they esteem as the dirt or the mire.
Now, hence it is that God may at the same time remove his gospel from a place, judicially from some, and by a way of trial from others, whereby these contrary effects are produced: -- Some are humbled under the hand
238
of the Lord, mourn after his presence, and account them blessed who enjoy his ordinances; -- others triumph and rejoice in their condition, look upon it as good and blessed; at least, are little concerned in the dispensation that God is dealing with them in. And as the Lord doth good to the former by this exercise, preparing them also for farther mercies, in a greater estimation of his word, and profiting under it when enjoyed; so to the other, this is the entrance of their ruin; -- they are cast out of the care of God, and you never see such a people afterward obtain mercy.
[2.] God doth this sometimes though he causeth the word to be continued unto them, -- by restraining the efficacy of it, that it shall not profit them. Men may have lived out their season that God hath given them to be healed in, and yet God have work to do in that place where they live; so that the word must be preached. Some poor souls amongst them are to be quickened or healed, called or edified; so that he will not turn away the course of these holy waters, but continue the dispensation of the gospel. But as for those who have withstood their season of healing, and are cast out of the care of God, God will so order things that the word shall have no power upon them. Now, though the righteous judgment of God have a hand in this matter, yet, by his permission, their own lusts are the immediate cause of it; as, --
1st. They shall have some prejudices against them by whom the gospel is dispensed in the power and purity of it, which shall keep them from attending unto or profiting by their message. So in the days of Ahab there were four hundred preachers that he had a mind to hear; but they were all false prophets, teachers of lies, idolatrous, and superstitious: only, there were two prophets of the Lord, Elijah the Tishbite, and Micaiah the son of Imlah; and both these he looked upon as his enemies, as persons not well affected unto him; so that he would believe nothing of what they preached. So of Elijah, 1<112120> Kings 21:20; and of Micaiah, chapter 22:8. So shall it befall many whom God will leave to salt, because the season of their healing hath been withstood; -- though the word be preached, they shall have prejudices against the dispensers of it, so that they shall not profit by them. And little do they think that these prejudices and hard thoughts are chains and fetters to keep them in unto the judgment of the great day. And of this nature also are other prejudices that men have.
239
2dly. He will suffer them to be unconquerably hardened in the love of some sin or lust, which shall keep off the power of the word from their hearts. So the ground here that is not healed is said to be "miry and marshy;" -- such as hath a mixture of filth incorporated with it sufficient to repel all the virtue of the healing waters of the sanctuary. Thus we see men every day so furiously set upon their lusts, sports, and sensuality, that they hate, and are filled with madness and rage against, all that would persuade them to sobriety: much more doth the word of the gospel torment them, so that they rise with fury against it; and this keeps them from profiting by it. "They are given to salt."
3dly. God withdraws the efficacy of his Spirit in the dispensation of the word, that it shall not have that strength and power on them as upon others. God sends his word towards his own in a way of covenant; and then it is always accompanied with his Spirit, <235921>Isaiah 59:21. And where God dealeth with men in covenant mercy, these go together. But now when he casts men out of his care, though the word may be preached to their ear, because of some others whom he yet cares for, yet he hath said concerning them, that his Spirit shall strive with them no more. And thence it is that the word makes no impression on them, -- its healing virtue is as to, them withheld.
And this is the first thing the Lord doth to such poor creatures as he leaves to salt, to barrenness, and ruin, for despising the season and means of their healing, -- he casts them out of his care, as to the dispensation of the word.
240
SERMON 15.
WE shall now proceed to the uses.
Use 1. Wonder not if you see a diversity of success in preaching of the word. Some receive it with joy; the most despise it as a thing of nought. Whence is this difference? Multitudes are rejected of God, -- cast out of his care, -- barren land; he will till them no more. A cursed state! Marvel not that many refuse to hear the word, that they love lies; they are given up of God to their hearts' lusts. Marvel not that the word which they hear affects them no more; -- the power of the Spirit is withheld from them. Multitudes are thus cast out of the care of God, and tokens of the plague are upon them. They like their condition, rejoice and triumph in it, think none so happy as themselves, and despise them that love the waters of the sanctuary: all which are tokens of this sore plague. Can they expel the gospel from any place? can they quench the light that is in it? can they triumph over the ways of God? -- they suppose they have gotten a great victory. This is not an ordinary judgment: they are poor creatures, assuredly cast out of the care of God; "they are given to salt," and it is a miracle of mercy if ever any of them be healed.
Oh! it is a woeful thing to look on a place or persons that give evidences of their withstanding the season of their healing, as so many in this nation do! How was our Savior affected with it in reference to Jerusalem, <421941>Luke 19:41, 42,
"And when he was come near, he beheld the city, and wept over it, saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes."
Oh! if we had but any measure of that pity and compassion which dwelt in his holy soul, how could we pass through towns and cities, and see and hear, and not mourn!
Use 2. Take that advice of the prophet, <241316>Jeremiah 13:16,
241
"Give glory to the LORD your God, before he cause darkness, and before your feet stumble upon the dark mountains, and, while ye look for light, he turn it into the shadow of death, and make it gross darkness."
(2.) The second thing that God doth, in giving up an unhealed land unto barrenness, is his judicial hardening of them, or leaving them to hardness and impenitency, that so they may fill up the measure of their sins. <580608>Hebrews 6:8, "That which beareth thorns and briers is rejected, and is nigh unto cursing." When the care of God is once taken from them, they are nigh unto cursing. The next thing that God will do to them, is to curse them, as our Savior did the barren fig-tree.
This woeful judgment is at large set forth, <230609>Isaiah 6:9, 10, "And he said, Go and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed." Isaiah was a gospel preacher; "Yet this," saith God, "shall be the effect of thy preaching towards them that have withstood their season, and have not been healed by the word." And John tells us that this very thing was accomplished when the gospel was preached by our Savior himself, <431240>John 12:40, 41. And surely their condition is most woeful whom the preaching of the gospel hardeneth, -- whom the only remedy destroys.
Now, there are four things in this spiritual judgment that God sends upon unhealed souls, that have outlived their season of healing, more or less: --
[1.] Blindness of mind and understanding. Their natural blindness and ignorance shall be increased and confirmed; and that by two ways: --
1st. God will send them a "spirit of slumber," <451108>Romans 11:8; that is, a great inadvertency and negligence as to the things of the gospel that are spoken of or preached unto them. As men that slumber take little notice of what is spoken to them or about them; they hear a noise, and sometimes discern a little what is spoken, but not to any use or purpose: so is it with these persons on whom God doth judicially send this spirit of slumber; they hear the sound of the word, and sometimes, it may be, take notice of
242
some one thing or other that is spoken; but to receive and understand the design of it, to ponder it and improve it, that they cannot do; -- they are under a spiritual slumber. We may see multitudes in this condition every day. The word hath no life nor vigor towards them; they perceive not the mind of God in it; they understand it not.
God hath given them a "spirit of slumber," and they die under it.
2dly. God sends them a spirit of giddiness, causing them to err in their ways, <231914>Isaiah 19:14. We have a notable instance of this judgment of God, 2<530210> Thessalonians 2:10-12. The waters of the sanctuary came unto them, and they were not healed; the gospel was preached unto them, but they withstood their season. They received not the love of the truth; they did not believe and obey, that they might be saved; -- because they had pleasure in unrighteousness. How, then, doth God deal with them? Verse 11, He will send them a spirit of giddiness or delusion, that "they shall believe a lie," -- false doctrine, false worship, superstition, and idolatry. This they shall believe, and have pleasure in; which will have the fearful end mentioned, verse 12. And this judgment, as it is already come upon many, so it lies at the door, I fear, of the most. We see men every day that have for some years, it may be, enjoyed the preaching of the gospel; but not being healed, quickened, and sanctified by it, are now, with all greediness, given up to follow after fables on the one hand, or superstition on the other; -- there is a spirit of giddiness from the Lord upon them. And by these means is the darkness of the minds of men increased when God is giving of them up to barrenness.
[2.] Obstinacy in the will, or hardness of heart properly so called, is in this judgment of God also. God will give up unhealed persons to hardness of heart. So is it in that place of Isaiah, <230610>Isaiah 6:10: and it is the same with that which the apostle calls "a reprobate mind," <450128>Romans 1:28; that is, a mind and heart that is good for nothing with regard to spiritual things, -- profligate, and altogether insensible of them. And when this befalls any, they will openly despise the word, and cast it off, using one foolish pretense or other for their so doing; as <244416>Jeremiah 44:16, with 43:2. Such persons, whenever the word is preached unto them, and it lies cross to their carnal imaginations or sensual affections, lusts, or sports, rise up in their hearts with contempt, and rage against it. Sometimes they will color
243
their wickedness in their hearts by some pretense or other: "This is the way, the humor, the singularity, of the preacher." Or sometimes their rage will carry them directly out against the word, without any color or pretense, but because it displeaseth them. Or if they fall not thus into pride and rage (which usually is occasioned by their temptations), they grow utterly senseless, and stupid, and unconcerned in the things of God. Let the word thunder from heaven against their sins, they regard it not; let the still small voice of the gospel persuade them unto reconciliation, they attend not unto it; let the judgments of God be abroad in the world, if they escape themselves they are not concerned about them. Do they reach their own persons, they have wrath, and anger, and vexation; but they cannot repent or turn to the Lord. This is, apparently, the condition of most in the world.
[3.] Sensuality of affections is in this judgment also, <450126>Romans 1:26, "He gave them up to vile affections;" that is, to place their affections on vile, sensual things. Unhealed persons shall do so. Our streets, ale-houses, and many other places, are full of such whose affections are fixed with madness on vile things; and they please themselves in them, little thinking that this is part of the judgment whereunto they are given up of God for their unprofitableness under the word, -- for their not being healed by the waters of the sanctuary.
[4.] Searedness of conscience. 1<540402> Timothy 4:2, "Having their conscience seared with a hot iron." <490419>Ephesians 4:19, "Being past feeling." Whatever sin they commit, or condition they fall into, conscience shall no more discharge its duty in them and towards them.
And this is the second thing that God will do towards such unhealed persons.
(3.) The third thing considerable is the event of this dealing of God with them, or what is meant by this land's becoming salt.
Two things, as I have showed before, are hereby intended: --
[1.] Barrenness in this world;
[2.] Eternal ruin in the world to come: --
244
[1.] Barrenness. They shall never bear any fruit to God. This was the curse that our Savior gave to the fig-tree, "Never fruit grow on thee." Man was made to bear fruit unto God; -- this is all he came into the world for. Now, when God shall say to any, "Go your ways; you shall never do any thing more for me whilst you live in this world; you shall never bear any fruit to me;" -- what sorer judgment can any man possibly fall under? I might show you the misery of this condition in many particulars. "Israel is an empty vine," <281001>Hosea 10:1.
[2.] Eternal ruin, and that irreparable. <202901>Proverbs 29:1,
"He that, being often reproved, hardeneth his neck, shall suddenly be destroyed, and that without remedy."
<431506>John 15:6,
"If a man abide not in me, he is cast forth as a branch, and is withered; and men gather them, and cast them into the fire, and they are burned."
2<530212> Thessalonians 2:12,
"That they all might be damned who believed not the truth, but had pleasure in unrighteousness."
<580608>Hebrews 6:8,
"But that which beareth thorns and briers is rejected, and is nigh unto cursing; whose end is to be burned."
This is the certain event of that land that is left unto salt, because not healed; and of those persons who, having passed over their season of quickening and sanctifying by the word, are given up to barrenness and ruin. It will do neither me nor you good to flatter you, and to put you into any better hope than your condition will admit of. See <263308>Ezekiel 33:8,
"When I say unto the wicked, O wicked man, thou shalt surely die; if thou dost not speak to warn the wicked from his way, that wicked man shall die in his iniquity, but his blood will I require at thine hand."
245
This will be the end of the one and the other, when that course is taken. Did I not see the tokens of this judgment of God abroad in the world, I would not thus insist upon it as I do.
Use 1. Of exhortation. Make use of your season, that you fall not under this sore and inexpressible judgment. God gives men a season, a space to repent in, <660221>Revelation 2:21. This space and season, as I have showed you before, is not ofttimes all the while that the gospel is preached unto you. The word may be preached, and yet its efficacy wholly restrained from you, and that because your time and season is gone. And so it comes to pass daily; and you know not how soon it may be your lot and portion, and you perceive it not. Therefore is the apostle so earnest in exhorting men to make use of their day, before their season be gone, <580312>Hebrews 3:12, 13,
"Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called To-day; lest any of you be hardened through the deceitfulness of sin."
As if he should say, "Take heed to yourselves; stir up yourselves: for if your day be once passed over, you are then gone for ever; it will then be too late for you to look out after mercy." And so again., 2<470602> Corinthians 6:2, "Now is the day, now is the time." If you stand in need of any commodity that can be had but at one fair, -- that day, that season you will not neglect. You stand in need, I am sure, of grace, mercy, pardon, Christ, life, -- salvation; there is only this day, this season, for you to obtain it in. O that you would be persuaded to look out after it before it be hidden from you! See <581031>Hebrews 10:31, "It is a fearful thing to fall into the hands of the living God." So the same apostle again, <581215>Hebrews 12:15, "Looking diligently lest any man fail of the grace of God." Use all diligence in this matter.
To excite you a little to this, consider, --
(1.) That if you are not healed during your season, you can never be healed. If the gospel cure you not, you must die in your sins. Men are greatly mistaken, when they flatter themselves that it can never be too late for them in this world, -- there is time enough whilst they are alive. Alas!
246
you have but your season; and that may be over with you many days before you leave the world, yea, many years. We have everywhere ground evidently "left to salt," though yet not burned up. Use your day.
(2.) You know not how your day is going away, nor when it will be over. The traveler on the road, that hath a journey to go, knows how to order his affairs. "It is," saith he, "so many hours to night, and I have time enough before me;" -- so doth the laboring man also: but, alas! it is not so with you; you know not how soon your day may be over. I speak not of your lives, which, the Lord knows, are uncertain; but the day of the gospel may be over whilst the day of your lives continue. Nor can you be certain of the day of the preaching of the word; but your day, and your season in it, may come to an end this day, or this night, for aught that you or I know: so that your concernment is unspeakably great in the proposal that is made unto you. Remember the virgins that were shut out, and their cry at midnight!
You will say, then, "What shall we do to know when it is our season, that we may apply our hearts unto this exhortation?"
I answer, The Lord alone, who is the searcher of all hearts, knows how it is with you, and whether you have not any of you in particular outstood your opportunity. I can only tell you what is a gospel season; which you are to take care that you may have a share and interest in: --
[1.] It is required that the gospel be preached in the power and purity of it. This in general makes "the acceptable day, the time of salvation." And if there be nothing else concurring, this is enough to let a people or person know that the day of the Lord is come upon them, -- that the waters of the sanctuary are come unto them. Now, consider with yourselves, whether the gospel be preached unto you or not, or whether you may not or might not have it so preached unto you, or enjoy the dispensation of it, did you but discharge your duty. If it be so, this is one evidence that it is yet your day.
[2.] It is a special season when providential calls do join in with and further gospel calls; -- when God causes the gospel to be dispensed unto a people, and at the same time puts forth some acts of his providence, that are suited to awaken men to the consideration of their state and condition,
247
then is the season of that people. I shall not go over the several providential calls that have been upon us to inquire after the ways of God. Are all the alterations that have been amongst us, discovering the great uncertainty of all things that are here below, no call? Was there no call in the great unseasonableness of the year? -- no call in the danger of the loss of the gospel, which seems to stand ready for its flight from you? -- the great uncertainty how long you may enjoy these waters of the sanctuary? It is certain, that if you have not neglected already your season, your day of grace, you are now under the time that you are to be tried in.
[3.] Then is the season, when God moves, [as he does] at some seasons, more effectually upon your hearts and spirits in the dispensation of the word than at other times. This you alone can give an account of; -- you only know how it is with you. You can tell whether you have not been moved by the word more than formerly, or convinced by it; whether you have not had purposes of amendment and reformation wrought in you by it; whether you have not been caused to love it more than you have done formerly; whether it hath not begotten at times resolutions in you to try for life and immortality. If it have not, it is much to be feared lest the Lord is leaving of you to salt, -- to an estate of perishing and everlasting ruin. But if you have had such effects wrought in you, know of a certain that the kingdom of God hath come unto you; and if you withstand your opportunity, you are gone and undone for ever, unless you make thorough work before this dispensation be overpast.
[4.] When you see others about you earnest after the word, this is God's call and ordinance unto you to look to your own condition.
If now, by any of these means, you come to know that the day of the Lord and the season of your healing is upon you, oh, that you would be prevailed with to be wise for your own souls, and to close with the word of the gospel before the things of your peace be hidden from your eyes!
I thought, in the next place, to have given you the signs of a departing gospel-day, and evidences of men's having outlived their season, and being given up to salt and barrenness; but for some reasons forbear.
Use 2. To discover the miserable condition of poor creatures that, having not in their season been healed by the waters of the sanctuary, are given
248
up of the Lord to salt and barrennes. No heart can conceive, nor tongue, express, the misery of such poor creatures. Let me only mention some particulars: --
(1.) They know not that they are so miserable. They perceive not, they understand not, the sore judgment that they are under. Do but their heads ache, or are they sick of an ague, they feel it presently, and seek out for remedies; but in this case the curse of God is upon them, and they do not at all perceive it, and so seek not out for relief. <280709>Hosea 7:9,
"Strangers have devoured his strength, and he knoweth it not; yea, grey hairs are here and there upon him, yet he knoweth not."
They are nigh to ruin, to destruction, and perceive it not: they take no notice of the misery that is at hand ready to devour them; or if at any time they begin so to do, they shift off the thought of it, which is a great part of their misery.
(2.) They are pleased with the condition in which they are; "they cry, Peace and safety, when sudden destruction is at hand," 1<520503> Thessalonians 5:3. They please themselves in their condition, when the vengeance of the Lord is ready to seize upon them. Is the gospel removed from them, and the streams of the sanctuary turned away? -- They are so far from being troubled at it, that they rejoice in it, as hath been declared; they think they may now follow their lusts freely, and do whatever seems good unto themselves; they despise others and bless themselves, as if all were well with them. Or is the word yet continued, but they left to senselessness and salt under it? -- They are pleased with their estate, wonder at those who are troubled under the word, and exceedingly despise them. All is well with themselves; and some of them are ready to deride all others that are under the work of the Lord. On this account it is that they do not, will not, look out for relief or healing.
(3.) No man can help or relieve them. Men may pity them, but they cannot help them. All the world cannot pull a poor creature out from under the curse of the great God.
(4.) Their eternal ruin is certain, as before proved.
(5.) This ruin is very sore on gospel despisers.
249
SERMON 16. F13
HUMAN POWER DEFEATED.
"The stout-hearted are spoiled, they have slept their sleep; and none of the men of might have found their hands. -- <197605>Psalm 76:5.
THE common circumstances of this psalm, concerning the penman, title, and the like, I shall not at all inquire after. The time of its being given to the church is alone to us considerable; and yet all the knowledge thereof, also, is but conjectural. What particular time it was wherein it was given we know not; but that it was given for the use of all times, that we know. Probable it is, from verse 3, that it was established as a monument of praise in the days of Hezekiah, when, by the immediate hand of God, Jerusalem was delivered from the army of Sennacherib. For a return of which mercy though good Hezekiah came short of the obligation laid on him, rendering not again according to the benefit done unto him, yet the Lord himself takes care for his own glory, setting forth this psalm as a monument of the praise due to his name unto all generations.
The deliverance of Jerusalem, then, from so great ruin as that impending over it from the threatening army of Sennacherib under their walls, being the occasion of penning this psalm, it cannot but yield us a meet foundation of making mention of the name of the Lord in a suitable work this day.
In general the whole is eucharistical, and hath two parts: -- first, Narratory, concerning the work of God for his people; secondly, Laudatory, or the praise of his people for those works.
The first part hath three particulars: --
1. An exordium, by way of exultation and rejoicing, verses 1, 2.
2. A special narration of the work of God, for which the praise of the whole is intended, verses 3, 5, 6.
3. An apostrophe to the Lord concerning the one and the other, verse 4.
The latter containeth, --
250
1. A doctrinal observation for the use of the church, from the whole, verse 7.
2. The reasons and confirmation of the doctrine so laid down, taken from the power and righteousness of God in the actions recounted, verses 8, 9.
3. A threefold use of the doctrine so confirmed: -- of instruction, verse 10; of exhortation, verse 11; of establishment and consolation, verse 12.
The particulars, preceding my text I shall a little touch upon, that the mind of the Holy Ghost therein may be the more clear unto you, and the doctrine from thence appear with the greater evidence: --
1. In the exordium, verses 1, 2, you have two things: --
(1.) The names of the place wherein the work mentioned was wrought and the praise returned held forth; -- and these are, Judah, Israel, Salem, Zion.
(2.) The relation of God unto this place, which lies at the bottom of the work he did for them and the praise they returned unto him. He was known, his name was great amongst them; there was his tabernacle and his dwelling-place: which may be referred to two heads. -- the knowledge of his will, verse 1; and the establishment of his worship, verse 2.
(1.) For the description of the place, by its several names titles, I shall not insist upon it; they are all but various expressions of the same thing. It is the church of God that is adorned with all these titles and names of singular endearment: -- Judah, that single tribe of which the Messiah was to come; Israel, a prevailing people, the posterity of him that prevailed with God; Salem, the place he chose above all the places of the earth to settle his name therein; and Zion, the choice ornament of that Salem, -- a model wherein the beauty and excellency of all the other are contracted, whose gates were then so dear unto the Lord. Or perhaps you have the distribution of the whole into its several parts; -- Judah, the governing tribe; Israel, the body of the people; Salem, the chief place of their
251
residence and glory; and Zion, the presence of God in his worship amongst them all. Now, the mention of these titles of the church, so dear to the Lord, doth front the following narration, to afford us this observation: --
Observation. The care of Salem, of Zion, lies at the bottom of all God's powerful actings and workings among the sons of men. Every mighty work of God throughout the world may be prefaced with these two verses. The whole course of affairs in the world is steered by Providence in reference to the good of Salem. Zion hath been the rise and downfall of all the powers of the world; it is her deliverance or trial that is intended in their raising, and her recompense and vengeance in their ruin. God works not among the nations for their own sakes. When they are sifted with a sieve, they are but the chaff; Israel is the corn for whose sake it is done: whereof not the least grain shall fall to the ground, <300909>Amos 9:9. She is precious in God's sight and honorable; he loves her: therefore he giveth men for her, and people for her life, <234304>Isaiah 43:4. The men of the world are very apt to pride themselves in their thoughts, as though great were their share and interest in the glorious things that God is accomplishing; like a fly that sat on the chariot wheel, and cried, "What a dust have I raised round about!" The truth is, their names are written in the dust, and they are of no account in the eyes of the Lord in all he is accomplishing, but only to exalt his name in their miscarriage and destruction. Was it not in the thoughts of some lately amongst us, that their right hand had accomplished the work of the Lord, and that the end of it must be the satisfaction of their lusts? And hath not the Lord declared that they have neither part nor lot in this matter? It was Salem, not self, -- Zion, not Babylon or confusion, that lay at the bottom of the whole.
(2.) There is a relation of God unto this place. His will was known there, verse 1; and his worship was established, verse 2. And these also have their particular mention.
Observation. In the deliverance of his people, God hath a special regard to the honor of his ordinances. Why so great things for Salem? Why, there his word is preached, whereby his will is known and his name made great; -- there his tabernacle is fixed, and his dwelling-place established; -- there he gives his presence in his worship and
252
ordinances, wherein he is delighted. "Because of thy temple at Jerusalem shall kings bring presents unto thee," <196829>Psalm 68:29. Here is the temple, Christ, and then, the worship of Christ: for their sake it shall be done. When vengeance is recompensed upon an opposing people, it is the vengeance of the temple, <245028>Jeremiah 50:28. And it is a voice from thence that rendereth recompense to his enemies, <236606>Isaiah 66:6. The great work which the Lord at this day is accomplishing in the world looks fully on this one thing. Wherefore is it that God shaketh the powers of this world, and causeth the towers to totter which they uphold? Is it not that the way of his worship may be vindicated from all their abominations, and vengeance taken upon them for their opposition thereunto? And there is no greater sign of God's care for a people, than when he shows a regard to his ordinances among that people. The defence he gives is of the glory of the assemblies of mount Zion, <230405>Isaiah 4:5. When the ark departs, you may call the children, "Ichabod." The taking away of his candlestick, the removal of his glory from the temple, is an assured prologue to the utter ruin of a people.
And hath not the Lord had a special eye this way in the late deliverance? It is his promise, that he will purge the rebels from amongst his people. And he hath done it. Were there not children of Edom amongst them, who cried, "Down with them, down with them even to the ground"? Hath not God magnified his despised word above all his name? Was it not as an offscouring to many particular persons among them in the late murmuring for pre-eminence against those whom the Lord hath chosen? -- who, I suppose, have no other joy in their employment than Moses had in his, who once desired the Lord to slay him, that he might be freed from his burden. Only the will of the Lord and the good of a poor thankless people swayed their hearts unto it. And were there here any more discriminating rods cast in before the Lord, to have that bud and spring which he owned (as <041701>Numbers 17) than this one: Scripture, or no Scripture? solemn worship, or none at all? I speak only as to some particulars, and that I can upon my own experience. The Lord give their hearts a free discovery of his thoughts in this business! Doubtless he hath had respect to his tabernacle and dwelling-place. For my part, they are to me as the Theban
253
shield; and, notwithstanding all my pressures, I would labor to say, as Mephibosheth, "Let all go, since I see the king in peace."
I might farther observe, from both these things together, that among the people of God alone is the residence of his glorious presence. This song is held out from Zion. "In his temple doth every one speak of his glory,' <192909>Psalm 29:9. "Bless ye God in the congregations, the LORD, from the fountain of Israel," <196826>Psalm 68:26. "Praise waiteth for thee, O God, in Sion," <196501>Psalm 65:1. As a lame leg, and as a thorn in the hand, ungraceful, painful, "so is a parable in the mouth of fools," <202607>Proverbs 26:7, 9. It is the saints who are bid to be joyful in the Lord; and the high praises of God must be in their mouths, <19E905>Psalm 149:5, 6. They are high things that beseem only those whom God doth magnify. If the Lord give us matter of praise, pray know from whom it will be acceptable, -- whose praises they are he delighteth to inhabit. If you have some defiling lust, the sunshine of mercies will exhale nothing but the offensive steam of carnal affections. The sacrifices of wicked hearts are an abomination to the Lord. If your fleshly affections work this day, without the beatings of a pure heart, and the language of a pure lip, the Lord will reject your oblations. Would you have your praise as sweet to the Lord as a mercy is to you? -- be assured that in Christ you are the Israel of God, and your prayers shall prevail, your praise shall be accepted.
2. The second particular, as I observed, is a special narration of the works of God, for which the whole is intended, verses 3, 5, 6. And therein you have these two things: --
(1.) The place where these acts were wrought and are remembered, "There," verse 3;
(2.) The acts themselves related; which refer, --
[1.] To God the worker, verse 3, "He brake;"
[2.] To the persons on whom they were wrought, verses 5, 6.
(1.) The place where these things were acted and the monuments of them erected, -- that is, "There;" there, in Salem and Zion, Judah and Israel; there, not so much in those places, as with reference unto them.
254
Observation. All the mighty actings of God regard his church; and there are the monuments and trophies of his victories against his enemies erected. To the first part of this I spake before. A word for the latter: -- God decketh and maketh Zion glorious with the spoils of his adversaries. There the glory of Pharaoh and all his host, drowned in the Red sea, is dedicated, <021501>Exodus 15; there are the shields of all the mighty men in the host of Sennacherib, slain by an angel, hung up, <233735>Isaiah 37:35, 36; there is the honor, the robes, the crown, and the reason of Nebuchadnezzar laid up, for the glory of Zion, <270433>Daniel 4:33, 34, himself being changed into a beast; there is all the pomp and glory of Herod deposited, <441223>Acts 12:23, when, as a reward of his pride and persecution, he was devoured of worms; there is the glory of all persecutors, with the blood of Julian in a special manner, who threw it into the air, and cried, "Vicisti Galilaee;" there Haman is visibly exalted upon the gallows by himself erected for the ruin of a prince of the people, <170710>Esther 7:10; there the peace and the joy of the church, their choice frame under the bloody massacres of the inhabitants of Zion, is set to show, for the glory of it; there all the rochets of popish prelates, the crowns, and glory, and thrones of the kings of the earth, -- all set apart as monuments and trophies of God's victories in Zion; there is a place reserved for the man of sin, and all the kings of the earth who have committed fornication with the mother of harlots, whose destruction sleepeth not. God will at length certainly glorify Salem with the arrow of the bow, the shield, the sword, and all spoils of its oppressors.
(2.) There is what he did describe, both immediately in the actions themselves, verse 3, and with reference to the persons towards whom he so acted, verse 5. Now, because the former is fully contained in the latter, I shall not handle it apart, but descend immediately to the consideration of the words of my text, being a declaration of what the Lord hath done for his people in the day of their distress, with particular reference to the cause of that distress.
And here we shall look a little, --
1. To the reading of the words; and,
2. To their explication: --
255
1. To the reading: The "stout-hearted;" or, the "strong in heart," the "mighty in heart," (so in the original;) -- men of stout, stubborn, unpersuadable hearts and courage, whose epithet is, that they are "far from righteousness," <234612>Isaiah 46:12. The Septuagint have rendered it, asj un> etoi th~| kardia> ,| f14 -- "the, foolish in heart." Stubborn-hearted men are foolish-hearted men: not to yield unto, is worse than not to understand, what is good. They "are spoiled, -- Wllw] OTv]a,, have yielded themselves to the spoil." So properly, and so rendered by most interpreters; f15 which sense I shall follow. "They have slept their sleep," -- Wmn;, "dormitarunt," "They have slumbered their sleep." What it is "to slumber a sleep" we shall see afterward. The residue of the words are literally rendered, save only in the placing of the negation; for whereas we set it on the persons, "none of the men," in the original it is upon the act, "have not found;" affirming concerning the persons, "all the men of might have not," -- that is, "none of the men of might have:" a very frequent Hebraism, imitated by John, 1<620315> John 3:15, Pav~ anj qrwpokton> ov oukj ec] ei zwhn< , -- " Every man-slayer hath not life, -- that is, "none hath." And so you have the words, "The stout of heart have yielded themselves to the spoil, they have slumbered their sleep; and none of the men of might have found their hands."
2. The words thus read contain three general heads: --
(1.) A twofold description of the enemies of Salem: --
[1.] In respect of their internal affections: they were "stout of heart," men of high spirit and haughty courage, "cedere nescientes," not knowing how to yield to any thing but the dictates of their own proud spirits.
[2.] In respect of their power for outward acting: "Men of might;" strong of hand, as well as stout of heart. Courage without strength will but betray its possessor; and strength without courage is but "inutile pondus," -- a burdensome nothing: but when both meet, -- a stout heart and strong hands, -- who shall stand before them? Thus you have the enemies set out like Goliath, with his spear and helmet, defying the host of the living God.
(2.) You have a twofold issue of God's providence in dealing with them, suitably to this their double qualification: --
256
[1.] He opposeth himself to the stoutness of their hearts, and they "yield themselves to the spoil." Where observe, first, The act itself: they "yield themselves." Nothing in the world so contrary to a stout heart as to yield itself. To yield, is a thing of the greatest distance and contrariety to the principle of a stout heart in the world: it is far more reconcilable to death than yielding. But this God will effect. Secondly, The extent of this yielding: it was "to the spoil." This exceedingly heightens the mighty working of the Lord against them. Should they be brought to yield to reason, persuasion, and union, it were well; but that they should be so prevailed on as to yield to the spoil, -- that is, to the mercy of those against whom they rose and opposed themselves, -- this is "digitus Dei."
[2.] He opposeth himself to their actual might: they "found not their hands." Hands are the instruments of acting the heart's resolution. The strength and power of a man is in his hands; if they be gone, all his hope is gone. If a man's sword be taken from him, he will do what he can with his hands; but if his hands be gone, he may go to sleep, for any disturbance he will work. For men not to find their hands, is not to have that power for the execution of their designs which formerly they had. In former days they had hands, -- power for doing great things; but now, when they would use them against Salem, they could not find them. And why so? -- God had taken them away; God took away their power, -- their strength departed from them. Samson found not his strength when his locks were cut; though he thought to do as at other times, yet he was deceived, and taken. When God takes away men's power, they go forth, and think to do as in former days; but when they come to exercise it, all is gone: their hands are laid out of the way, -- in allusion to one that seeketh.
(3.) There is the total issue of this whole dispensation, placed in the midst of both, as arising from both: "They have slumbered their sleep." When their hearts yielded, and their hands were lost, courage and power both taken away, what else should they do? Some take this for an expression of death, as it is sometimes used, <191303>Psalm 13:3, "Lighten mine eyes, lest I sleep the sleep of death." I rather conceive it to hold out that condition which God threateneth to bring upon the enemies of his people, when he sends them a "spirit of slumber," <451108>Romans 11:8. Now, in such a condition two things are eminent: --
257
[1.] Its weakness. A condition of slumber and sleep is a weak condition. A sleeping man is able to do nothing. Jael can destroy a drowsy Sisera.
[2.] Its vanity. Men in their sleep are apt to have foolish, vain fancies. This, then, is that which the Lord holds out concerning the enemies of his church, his people, his ways, when their hearts are gone and their hands gone: -- they shall be brought to a condition of weakness in respect of others; they shall not be able to beat them: and of vanity in themselves; they shall feed themselves with vain thoughts, like the dream of a hungry man, <232908>Isaiah 29:8, "He dreameth, and, behold, he eateth; he waketh, and, behold, he is empty." They please themselves for a little season with strong apprehensions of the accomplishment of their hearts' lusts and cobweb fancies; but the issue is shame and disappointment.
The words, being opened, will yield us these three observations: --
I. Men of stout hearts and strong hands, of courage and power, are
often engaged against the Lord.
II. God suits the workings of providence for deliverance to the
qualifications and actings of his opposers; their stout hearts shall yield, their strong hands be lost.
III. Though men have courage, might, and success, yet when they
engage themselves against the Lord, weakness and vanity shall be the issue thereof. In the brief handling whereof I hope you shall find the word of God and the works of God exceedingly suited.
I. Men of courage, power, and success, of eminent qualifications, are
oftentimes engaged against the Lord, and the ways of the Lord.
I shall multiply neither testimonies nor instances of this truth; for that were but to set up a candle in the sun; -- the experience of all ages has made it good. One or two places may suffice: -- <196830>Psalm 68:30,
"Rebuke the company of spearmen, the multitude of the bulls, with the calves of the people."
There are not only "calves of the people," easily deluded, sottish men; but also multitudes of "bulls," heady, high-minded, bearing down all before them, throwing up all bounds and fences, laying all common to their lusts,
258
not easily to be resisted; -- these also are amongst the adversaries of the ways of the Lord. The first open opposers of the ways of God were "giants," "mighty men," and "men of renown," <010604>Genesis 6:4. At once "two hundred and fifty princes of the assembly, famous in the congregation, and men of renown," joined themselves in rebellion against the LORD, <041602>Numbers 16:2; and that, --
1. Because these very qualifications, of a stout heart, strong hands, and former success, are apt of themselves, if destitute of directing light and humbling grace, to puff up the spirits of men, and to engage them in ways of their own, contrary to the mind of the Lord. When men take advice of their stout hearts, strong hands, and former success, they are very evil counsellors. When Jeremiah advised the Jews from the Lord for their good, the proud men answered, they would not obey, <244302>Jeremiah 43:2. When Pharaoh is made stout for his ruin, he cries, "Who is the Lord, that I should obey his voice?" <020502>Exodus 5:2. And for success, God makes the Assyrian the rod of his anger, sends him against the people of his wrath, with charge "to take the spoil, and to take the prey, and to tread them down like the mire of the streets," <231006>Isaiah 10:6. He goeth, accordingly, and prospereth. But when he hath so done, see what a conclusion he makes! He goes against Jerusalem, and cries, "`Let not your God deceive you. Have the gods of the nations delivered them? and do you think so to be? <233710>Isaiah 37:10, 12. From the success he had from God, he concluded the success he should have against him; -- like those of late amongst ourselves, who having been partners with others in former successes, whilst they went upon the command of God, doubtless received in their stout hearts establishment and strengthening to other undertakings; as if the God of the Parliament could not help. Amaziah, king of Judah, wages war with Edom, and they are destroyed before him, 2<121407> Kings 14:7. The war was of the Lord. Upon this he is lifted up, and causelessly provoketh Jehoash, king of Israel, verse 8, against the mind and will of God. Jehoash sends him word, that if the thistle pride itself against the cedar, the wild beast will tread it down, verse 9. But he had former success, and on he will go to his ruin. The stout-hearted men (for a delivery from whose fury and folly we desire this day to lift up the name of the Lord) having received help and assistance against Edom, will needs lift up the thistle against the cedar, -- act out of their own sphere, turn subjection into dominion, to
259
their shame and sorrow. But it were better their hearts should be filled with sorrow, than the nation, and especially the people of God in the nation, with blood and confusion, ending in bondage and tyranny. And this is the first account of it, why men of such qualifications are engaged against the Lord. The qualifications themselves do set up for it, if destitute of divine light and humbling grace. Such men will run upon God, and the thick bosses of his buckler.
2. God will have it so, that the greater may be his glory in the powerful protection and defense of his own, with the destruction, disappointment, and ruin of their enemies. If his enemies were all sottish, weak, foolish, childish, until he makes them so, where would be the praise of his great name? when would there be "Nodus Deo vindice dignus," -- work worthy of the appearance of the Most High? But when there is a great mountain before Zerubbabel (<380407>Zechariah 4:7), -- a high, haughty, oppressing empire, -- to level that to a plain is glorious. When God will get himself a name, he raises up, not a poor, effeminate Sardanapalus, -- a poor, sensual, hypocritical wretch, as some have been; the Lord will not make an open contest by such a one, such as some of our sore oppressors have been: but he will raise up a Pharaoh, a crooked leviathan, a stout-hearted, cunning-headed, strong-handed oppressor; and he tells him (such a one as he), "For this cause have I raised thee up, for to show in thee my power; and that my name may be declared throughout all the earth," <020916>Exodus 9:16. "Thou art a fit subject," saith he, "for me to exalt my glory in thy ruin." The beast is to make war with the Lamb; and he shall not do it alone: God will give him in assistance. And who shall these be? -- women, and children, and weak ones? No; he will put it into the heart of the kings of the earth "to give their power and strength to the beast," <661717>Revelation 17:17, to break them in pieces. This will be glory indeed. All the opposers which formerly have risen, or at least most of them, have had the power to that height, as they have been exceedingly above all outwardly appearing means of being resisted. The breaking of the old monarchies and of papal power is a work meet for the Lord. And in this shall mainly consist the promised glory of the Church of Christ in after days; whose morning star, I doubt not, is now upon us: -- the Lord will more immediately and visibly break the high, stout, haughty ones of the earth, for the sake of his people, than in former times. Look upon all the glorious things that are
260
spoken concerning Zion in the latter days, and you shall find them all interwoven with this still, -- the shaking of heaven, the casting down of thrones, and dominions, and mighty ones. I mention this, because indeed I look upon this late mercy as the after-drops of a former refreshing shower, -- as an appendix of good-will, for the confirming the former work which God had wrought. "Though," saith he, "`ye have lien among the pots,' -- have been in a poor, defiled condition, a condition of bondage, -- `yet shall ye be as the wings of a dove covered with silver, and her feathers with yellow gold,' -- ye shall be made exceeding glorious." But how or when shall this be? Why, when the Almighty scattereth kings for her sake, then shall she be as white as snow in Salmon, <196813>Psalm 68:13, 14. When God by his almighty power takes away so great opposers, then glory and beauty shall arise upon you. And this, in some degree, lies also at the bottom of the late dispensation of Providence, -- men's hearts were full of fear of a storm; yea, a storm was necessary, that some evidence might be given of the Lord's continuing his presence amongst you, that if hereafter we be forsaken, it may appear that it was for our own unbelief, unthankfulness, and folly, and not for doing the work of the Lord. Now, how was this expected? "Why, this poor people, or that, unacquainted with the things of their peace, will rise and make opposition." "No," saith the Lord, "you shall not have so easy a trial; you shall have men of stout hearts and strong hands, with many former successes on their shoulders; that, when deliverance is given in, my name may be glorious indeed."
Use 1. Be not moved at the most formidable enemies that may arise against you in the ways of God. "It was told the house of David, saying, Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind," <230702>Isaiah 7:2. When strong combinations arise, how apt are we to shake and tremble before them, especially when they have some strangeness as well as strength! That Syria should come against Judah, is no wonder; but what, I pray, makes Ephraim too, their brother, and fellow in former afflictions? Besides, Syria and Ephraim were always at a mortal difference among themselves. But they who agree in nothing else usually consent in opposition to the ways of God. Then you shall have Edom, Ammon, Amalek, and Ashur altogether of one mind, <198806>Psalm 88:6-8. And the kings of the west, that perpetually devour one another, yet have one mind in
261
exalting the beast and opposing the Lamb, <661714>Revelation 17:14; -- as, in our late troubles, there was a concurrence not only in the main of Syria and Ephraim, the two grand extremes, but also of innumerable particular fancies and designs; so that if a man should have met them, (like him in the fable, the lion, the ass, and the fox), he could not but wonder "Quo iter una facerent," -- whither they were traveling together. But, I say, when such combinations are made, how apt are we to shake and tremble! "They are stout men, valiant men; and perhaps Ahithophel is with them!" Why, if they were not such, I pray how should the Lord have any praise in the close of the dispensation? We would be delivered, but we care not that God should be glorified. If God's glory were dear to us, we should not care how high opposition did arise. Precious faith, where art thou fled? Had we but some few grains of it, we might see the rising of the greatest mountains to be but a means to make the name of God glorious, by removing them into the midst of the sea. Hath it not been thus in the days of old? The Lord humble us for our unbelief!
Use 2. Let men to whom the Lord hath given stout hearts, strong hands, and great success, watch carefully over their own spirits, lest they be led aside into any way against the mind of God. Great endowments are ofttimes great temptations. "The pride of thine heart hath deceived thee, thou that dwellest in the clefts of the rock, whose habitation is high; that saith in his heart, Who shall bring me down to the ground ?" <310103>Obadiah 1:3. Was it not the ruin of Amaziah, of whom notwithstanding it was said, "he did that which was right in the sight of the LORD?" 2<142502> Chronicles 25:2. He who is heightened against the king of terrors, if he hath not humility (one of the chief of graces), will quickly choose himself paths of his own. Alas, poor creatures! if hearts and hands be, and God be not, what will it avail? But of this afterward. I now proceed to the second observation.
II. God suits the workings and actings of providence for deliverance to
the qualifications of the opposers.
Are they stout hearts? -- they shall be made to yield themselves. Are they men of might? they shall lose their power, -- they shall not find their hands. To this I shall speak very little. This is the cutting off of Adonibezek's toes and thumbs. God countermines them in their actings,
262
and blows them up in their own mine. "In the thing wherein they deal proudly, he is above them," <021811>Exodus 18:11. They shall not soar so high on the wings of their pride, but that still they shall find God uppermost. When they take counsel, and think to carry it by their advices, God saith, "I am wise also, and will bring evil," <233102>Isaiah 31:2. When they think to carry it by a high hand, his strength shall appear against them. When Herod owns the blasphemy of being called a god, he shall rot and be eaten of worms, <441223>Acts 12:23. Pharaoh cries, "Come on, let us deal wisely against Israel," <020110>Exodus 1:10. He of all men shall play the fool, for his own ruin and the ruin of his people, <021427>Exodus 14:27, 28. If Sennacherib boasts of his mighty host, be sure he shall not find his hands. How evidently hath the Lord thus carried on his providence in the late dispensation! Were not many of the headless, heady undertakers, "robusti animo," -- mighty of heart? and were they not forced to yield themselves, yea, to "yield themselves to the spoil?" Were they not deep in their plotting? Doubtless they or their seducers had digged deep to lay their design; though of the generality of them it cannot be said, as was of Caesar and his companions, "Accessere sobrii ad perdendum rempublicam." They were brought to act things in very folly and confusion. They were great men of might: whence is it they made no more opposition? The Lord laid their hands out of the way. Many reasons might be given of this; but I must pass to the last point.
III. Though men have courage, might, and former successes to
accompany them, yet when they engage themselves against the Lord, or any way of his, vanity, weakness, and disappointment will be the issue thereof.
"Can your heart endure, or can your hands be strong, in the days that I shall deal with you?" saith the Lord, <262214>Ezekiel 22:14.
"Let the potsherds strive with the potsherds of the earth; woe unto him that contendeth with his Maker!" <234509>Isaiah 45:9.
"He is wise in heart, and mighty in strength: who hath hardened himself against him, and prospered?" Job<180904> 9:4.
263
"The LORD bringeth the counsel of the heathen to nought; but the counsel of the LORD standeth for ever. He maketh the devices of the people of none effect," <193310>Psalm 33:10, 11.
Whoever riseth up without him, or against him, shall fall and come to nothing. This is a plain point, that we suppose ourselves exceedingly well versed in. But He who searcheth our spirits, and is acquainted with our inward parts, knows how great is our unbelief in this very thing; and therefore, in tender condescension, he hath carefully provided for our support herein. A man would think one word, once spoken, were enough to convince and persuade the whole world of this truth; but, the Lord knows, there must be line upon line, here a little, and there a little, to give his own people any establishment herein. And therefore it is that in so many places in his word he hath asserted and affirmed this one thing, -- namely, let men be never so strong, powerful, and successful, if once they engage against him, they are utterly destroyed, unless he pluck them out of the snare. "Associate yourselves," etc., <230809>Isaiah 8:9.
But you will say,
"Engage against the Lord! That is true; whoever engageth against him shall surely fall. But who is so mad as to do so? Very Rabshakeh himself affirms that he came not up to Jerusalem without the Lord, but that the Lord sent him to go up against the land to destroy it," <233610>Isaiah 36:10.
It is true he said so; and by this observation you have an answer to the Scripture. For though he said so, he lied before the Lord, and belied the Lord; his undertaking was against the Lord, and against his mind, as the sequel fully manifested. Many suppose they engage for God, when they engage against him. To engage against the Lord, is to engage against his mind and will. To undertake without the will of God, is enough to be the ruin of the best and stoutest; as we see in the case of Josiah; but to engage against him! -- who can do it, and stand when he is provoked? This, then, is that which neither stout hearts nor strong hands shall ever be able to go through withal. For instance, to engage against that authority which God. will own and defend, is successlessly to engage against the Lord. Now, because these are the days wherein the Lord will shake heaven and earth, beat the nations with a rod of iron, breaking much of the power of the
264
world, it may be asked by some, how it shall be known that any authority is such as the Lord will not destroy and overturn, but own it as a way of his own? I answer, To omit the rule of reason, law, and common established principles amongst men, all which give a great light unto the rule of walking in this case, I shall give you six scriptural significations, "a posteriori,' of such an authority as the Lord will make as a brasen wall, or a rock in the sea, against which the waves dash with noise and fury, but are themselves broken to pieces: --
1. If it be such as the Lord hath honored with success and protection in great, hazardous, and difficult undertakings for himself. Thus was it with Moses. Never had a leader of a people more murmurings, revilings, and rebellions against him. The story is obvious unto all. He was envied, hated, reproached of all sorts, from the princes of the congregation to the mixed multitude. But Moses had traveled through the sea and the desert with the Lord, and was encompassed with success and protection; and therefore all attempts against him shall be birthless and fruitless. This is one; but it will never do alone, unless conjoined with those that follow.
2. If the persons enjoying that authority abide to act for God, and not for themselves, after such success and protection. Saul began to act for God, and he vexed all his enemies, which way soever he turned himself; but afterward, turning to himself, God left him to himself. Cyrus, how honored, how anointed was he for his great undertaking against Babylon! but afterward, pursuing his own ambition, he was requited with blood for the blood he sought. The Lord is with them that are with him, and whilst they are so. The establishment of the house of Saul is far from the Lord: for "those that honor him, he will honor; and they that despise him shall be lightly esteemed," 1<090230> Samuel 2:30. There is no more certain sign in the world of persons devoted to ruin, or at least of their being divested of their authority, than that having followed God for a season in their enjoyment of success and protection, they turn aside to pursue their own ends, like Jehu. I could give you an example of this, as yet not much above half a year old. But when men undertake with the Lord, and for him, and having known his assistance therein, shall continue to lay out themselves in his ways; the Lord will then build them a house like David, which shall not be prevailed against.
265
Here I must give one caution by the way; -- that I am very far from countenancing any to move against just and righteous authority, who discern not these things: the Lord forbid. Let men look to the rule of their obedience, which I have nothing to do withal at this time. I only describe such as unto whom, if any dare to make opposition, in an ordinary dispensation of providence, it will prove fruitless and vain.
3. The third thing is, that they subject their power to the power of the Lord Christ, who is Lord of lords, and King of kings. The psalmist tells the rulers of the earth, that the reason of their spoiling is, that they do not "kiss the Son," <190212>Psalm 2:12, or yield unfeigned obedience to the mighty King whom God hath set on his holy hill. God hath promised that he will give in the service of kings and nations to Christ in his kingdom; and therein shall be their security. When God puts it into the heart of rulers to rule according to the interest of Christ and his gospel, and to seek the advancement of his scepter, they shall surely be as a fenced wall. I cannot stay to show what this interest of Christ is. In a word, it is the ordering, framing, carrying on of affairs as is most conducible to the unravelling and destruction of the mystery of iniquity.
4. If they are supported by the prayer of a chosen people, who seek their welfare, not for their own interest and advantage, but for the advantage of the gospel and the ways of Christ, by them asserted. If God's own people pray for them in authority, that under them they may enjoy some share of their own, and obtain some ends suited to any carnal interest of theirs, God will reject those prayers. But when they seek their welfare, because it is discovered to them that in their peace the gospel shall have peace and prosperity; surely the Lord will not cast out their prayers, nor shame the face of his poor supplicants.
5. If in sincerity, and with courage and zeal, they fulfill the work of their magistracy, in the administration of righteous judgment; especially in those great and unusual acts of justice, in breaking the jaws of the wicked and terrible, and delivering the spoil out of the teeth of the mighty, Job<182917> 29:17. Innumerable are the demonstrations of God's owning such persons.
6. If they have not the qualifications of that power which in these latter days God hath promised to destroy. Now these are two; I will but name them unto you. First, Drinking the cup of fornication that is in the hand of
266
the harlot; that is, practising any false worship and forms invented besides the word. Secondly, Giving their power to the beast, or engaging in any ways of persecution against any of the ways of God, or his saints in those ways. That the Lord is about to shake, break, and destroy all such powers as these, I did not long since, by his assistance, here demonstrate.
And so have I completed my instances that they who engage against such an authority as is attended with these qualifications, engage against the Lord. I could also give other instances, in other ways and institutions of God; but I chose these as most accommodated to the season. If now I should tell you, that, notwithstanding all clamors to the contrary, these things, for the main, are found in your assemblies, thousands in the world would (yet I hope your own consciences would not) return the lie for so saying. But yet, though the Lord seems to bear witness to some integrity in his late dispensations, I shall only pray that what is wanting may be supplied; -- that you may never want the like protection in the like distress.
Come we now briefly to the reasons why those who oppose such authority shall not succeed. And it were an easy labor to multiply reasons hereof. The sovereignty, the power, all the attributes of God would furnish us with arguments. I shall omit them all; [and] only touch upon two that are couched in the text.
They shall have no better issue, because, --
(1.) The Lord will take away their stout hearts, whereby they are supported;
(2.) He will take away their strong hands, whereby they are confirmed: and when hearts and hands are gone, they also are gone.
(1.) He will take away their stout hearts, that they shall no more be able to carry them out to any success in their great undertakings. He will break that wheel at the very fountain, that it shall no more be the spring of their proceedings.
Now, this the Lord usually doth one or more of these four ways: --
[1.] He fills them with fury and madness; so taking away their order.
267
[2.] He fills them with folly and giddiness; so taking away their counsel.
[3.] He fills them with terror and amazement; so depriving them of their courage. Or,
[4.] with contrition and humility; so changing their spirits: --
[1.] He fills them with fury and madness, taking away their order, which is the tie and cement of all societies, in all undertakings. "`Though all the people of the earth,' saith the Lord, `be gathered together against Jerusalem,' they shall not prosper." And why so? "I will smite every horse with astonishment, and his rider with madness," <381204>Zechariah 12:4. Madmen have often great strength, and with it great fury; but know not how to use it, except to their own ruin: when they think to do the greatest mischief, they cut and gash themselves. Thus the Lord threateneth those who in outward profession are his own people, when they walk contrary to him:
"The LORD shall smite thee with madness of heart, and thou shalt not prosper in thy ways," <052828>Deuteronomy 28:28, 29.
Because smitten with madness, therefore they shall not prosper. This is that untameable fury whereby men are carried out to sinful, destructive enterprises, as the horse rushes into the battle; -- a judgment which some men vocally, as well as actually, at this day proclaim to be upon their spirits. They cry their blood boils, and their hearts rage for revenge; reviling those in authority, whereby to foment, Acts 19. Hence they stir up men for the engaging in such designs as, if accomplished, in the judgment of all men not mad like themselves, would certainly prove ruinous to themselves and others. And in this frame they delight, of it they boast; not once considering that it is a badge and character of men whom God will disappoint and destroy in their proceedings; it being nothing but the working of that evil spirit which came upon Saul, stirring him up to rage and fury, when once the meek, calming Spirit of the Lord departed from him.
[2.] He will fill them with folly and giddiness; so taking away their counsel. Foolish and giddy undertakers do but conceive chaff, and bring forth stubble. "The princes of Zoan are become fools, the princes of Noph
268
are deceived; they have also seduced Egypt. The LORD hath mingled a perverse spirit in the midst thereof; and they have caused Egypt to err in every work thereof, as a drunken man staggereth in his vomit." <231913>Isaiah 19:13, 14. This he calls taking away the spirit of Egypt, and destroying the counsel thereof, verse 3. There is no means of ruin, destruction, and disappointment, that God doth more frequently threaten than this, -- he will take wisdom from the wise, and then pour contempt upon the spirit of princes. When to their madness he adds blindness; to their fury, folly; to their rage, giddiness; what can be the issue but such as is expressed: "They shall stagger like a drunken man in his vomit"? Stand before him, and he'll pour his filth upon you; let him alone, and he and it will quickly tumble to the ground. What, I pray, can be expected from mad, blind, furious, foolish, raging, giddy men? Should a man use these expressions of any, it would be said he railed; yet God hath spoken it, that all undertakers against him shall be so, and no otherwise. Now, hence ariseth upon the spirits of such men a twofold effect; -- first, they shall not be able to advise rationally against others; nor, secondly, shall they be able to receive suitable advice from others. They shall be able neither to make out counsel to support them in the way wherein they are, nor to take in counsel for their reducing to better paths. If this were not evident in the late dispensation of the Lord towards poor creatures setting up themselves against the Lord, then never did any providence speak plain in any latter age.
[3.] He will fill them with fear and amazement; so taking away their courage. This God caused to fall upon a whole host at one time; [so] that, without seeing an enemy, they ran and fled, and lost all they had, and the spoil, 2<120706> Kings 7:6, 7. And he threatens that in such a condition he will make men like women, -- they shall be afraid and fear, <231916>Isaiah 19:16. Yea, this is the way of God's usual dealing; first, he overcomes the spirit of his enemies, and then their armies or force: and the Lord is magnified therein; as is fully set out, <021514>Exodus 15:14-16. The hearts and spirits of men are all in the hand of God; he can pluck them in, or let them out, as seems good unto him; make him that was mighty one day, the next day to be of no power: what is left of fury, folly shall devour; and what is left of folly, fear shall consume; and the purpose of the Lord shall be established.
269
[4.] If he have any favor for them, and so will not proceed in these ways of revenge against them, which would end in their speedy ruin; he will give them contrition and humility, so changing them. What a clear testimony of this did he give in the business of Jacob and Esau! Esau resolves and threatens his death upon the first opportunity, <012741>Genesis 27:41; an opportunity is put into his hands by Jacob's return into Canaan, chapter 32; means of revenge he is ready furnished withal, and comes out, accordingly, with a band of cut-throats for the purpose, in the same chapter. What should any man now rationally expect, but that poor Jacob must certainly be ruined, and the mother slain with the children? In an instant the Lord toucheth the heart of Esau, and all his menaces of revenge issue in tears and expressions of love and joy! chapter <013304>33:4. It is to be rejoiced in, that the stout hearts of some men are changed upon their disappointment: and the issue of the mercy is no loss to you, to the nation, and themselves therein; though truly to them it had been an argument of greater love, had the Lord graciously bent their spirits unto it before. But by his infinite wisdom he hath accomplished his holy will.
Now, in one, more, or all of these ways, will the Lord proceed with the mighty of heart, that set up themselves against him, until he take away their hearts, and make them useless; that, either willingly or unwillingly, "they shall yield themselves" even "to the spoil."
(2.) He will not only take away their hearts, but also their hands; he will not only dispirit them, but he will also disarm them; he will take not only wisdom from their hearts, but the wheels from their chariots. He is the God of the power of men, as well as of the spirits of men. Will he continue power and strength unto men, to use it against him that gives it?
Use 1. To discover the ground of God's late dispensation, in taking away the hearts from the stout and hands from the mighty, -- bringing them into a condition of weakness and vanity. Their undertakings were against the Lord, and their hearts could not endure, neither could their hands be strong.
I shall give some instances in their undertaking against the Lord: --
(1.) In their declared enmity to the ministry of the gospel; -- not to the persons of ministers, because engaged in some faction in the state,
270
wherein, perhaps, many may be opposed, and that from the Lord; -- nor yet because of their persuasion for the administration of ordinances after this or that form; which often ariseth to very great animosities, -- the Lord pardon them unto his people: but because in general they do administer ordinances. Now, certainly there is so much of God in that administration, that if they be opposed, not for other causes, or upon other pretences, but "eo nomine," as administrators of ordinances, that opposition is made to God himself. It was part of the end of Christ's ascension, that he might bestow those gifts upon them which they do enjoy, <490408>Ephesians 4:8. And shall the fury of men make the work of God, the purchase of Christ, of none effect? Doubtless in this respect God will make as many as are sincere "a fenced brasen wall," <241520>Jeremiah 15:20. Men may batter their hands, and beat out their brains against them; but they shall not prevail. It is true, as many of them are pleased in these days to engage themselves in several parties; so, if they do close and act with them that are pernicious to the commonwealth, all inconvenience that lighteth upon them is from themselves, -- their profession gives them no sanctuary from opposition: but when they are envied, "eo nomine," as administrators of ordinances, not in such or such a way, but as ordinances, -- shall not the Lord plead for this thing? Now, that this was aimed at by some, I suppose none can doubt. The Lord open the eyes of them who in this deliverance have received deliverance, but will not see it! I fear some men had almost rather perish, than be delivered not in their own way. Envy in some men will outbalance safety. Alas! we are proud beggars, when we will refuse the mercy of God if we may not appoint the hand whereby it shall be bestowed.
(2.) Against the spiritual ordinances of God themselves. These are the carved work which they aimed to break down with their axes and hammers. Christ hath said, "I will build my church." Their voice was, "Down with it! down with it even to the ground !" Poor creatures! they dashed themselves against the rock. Is this a time, think you, to engage against all ordinances, when the Lord Jesus is joining battle with all the world for their abuse of them; and is vindicating them in order to more purity, beauty, luster, power, efficacy, and peace, than ever yet he adorned them withal? You were not wise, poor souls, to discern the seasons. What! no time to pluck down, but when Christ himself is
271
building! Ah! turn your weapons against Babylon; it will prove far the more thriving warfare. Let Zion alone, if but for your own sakes. Jerusalem will prove a burdensome stone to all that take her up. You have received more loss in a week of days from Christ in this nation, than you would have done in a week of years from Antichrist in another. God will make them that shall go for Ireland sensible of this truth. See <194812>Psalm 48:12-14.
(3.) Principally and immediately against magistracy; if not in the abstract, yet openly as established in the hands of those whom the Lord hath owned in the darkest day that ever this nation saw. It is the hope of my soul, that the Lord hath borne witness that they have the sixfold qualification before mentioned. And why would they have at once destroyed the Parliament and their own commander? Look upon the end of their common workmen: was it not that every one might have enjoyed their lust for a season? Of the more crafty: was it not to get themselves power to attempt their folly, and execute their fury? Look upon the end of the work: was it not to have wrapped us in confusion for a few months, and then to have given us up to the revengeful will of enraged enemies? So that, truly, there is but one thing wonderful to me in all this business, that God should take away the hearts and hands of these men in this enterprise; and that is, that he should do it in mercy for such an unthankful, unworthy, unbelieving people as we are. In this is he for ever to be admired and blessed. At thy rebuke, O God of Jacob, both the chariot and the horses have failed.
Use 2. If this be the cause why "they have slumbered their sleep," be instructed, ye that are rulers of this nation, in the ways of peace, protection, and safety; -- be in the ways of God, and do the things of God, and no weapon that is formed against you shall ever prosper. Many protections and deliverances you have had in your actings for him. Hath he not deserved at your hands to be trusted and feared all your days, with all your power? As my heart hath always been towards the governors in Israel, who willingly offered themselves among the people; so truly my heart never more trembled over them than now. Oh! where shall we find hearts fit to receive so many mercies as have been given into our bosoms? Oh! where shall we have hearts large enough to receive all these mercies? The oil ceased when the vessel would hold no more. All my hope and
272
confidence is, that God will work for his name's sake. I could exhort you to sundry particulars, and lay down several paths of God, walking wherein you shall be sure to find peace and safety; as especially, that you would regard that which God hath honored, whereunto the opposition which he had resolved to make void was made.
Use 3. You that are men of courage, and might, and success, stout of heart and strong of hand, be watchful over yourselves, lest you should in any thing be engaged against the Lord. The ways of the Lord are your locks; -- step but out of them, they will be cut, and you will become like other men, and be made a prey and a mocking to the uncircumcised that are round about. These eminencies you have from God are eminent temptations to undertakings against God, if not seasoned with grace and watchfulness. Ah ! how many baits have Satan and the world suited to these qualifications! Samson shook himself, and went out, saying, "I will do as at other times;" but he knew not that the Lord was departed from him. You may think, when you are walking in paths of your own, that you will do as at other times; but if your strength be departed away, what will be the end?
Use 4. Our last use should be of instruction in respect of God; that you may see both what he can do and trust him, and consider what he hath done and bless him. For the first; -- weapons of all sorts, men of all sorts, judgments of all sorts, are at his command and disposal: see it in this psalm. And for what he hath done; -- if there be any virtue in the presence of Christ in his ordinances, -- if any worth in the gospel, -- if any sweetness in carrying on the work of Christ's revenge against Babylon, -- if any happiness in the establishment of the peace and liberty of a poor nation, purchased with so much blood and so long a contest, -- if any content in the disappointment of the predictions and threats of God's enemies and his people's, -- if any refreshment to our bowels that our necks are yet kept from the yoke of lawless lust, fury, and tyranny, -- if any sweetness in a hope that a poor, distressed handful in Ireland may yet be relieved, -- if any joy that God hath given yet another testimony of his presence amongst us, -- if it be any way valuable that the instruments of our deliverance be not made the scorned object of men's revengeful violence, -- if any happiness that the authority under which we enjoy all these mercies is not swallowed up, -- is it not all in the womb of this deliverance? And who is he that hath given it into our bosom?
273
SERMON 17. F16
THE DIVINE POWER OF THE GOSPEL.
"For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation, to every one that believeth; to the Jew first, and also to the Greek." -- <450116>Romans 1:16.
THE preceding verses of this chapter contain a declaration of the person who wrote this epistle, the apostolical authority wherewith it was wrote, and a gracious salutation of them to whom it was wrote. This verse makes an entrance upon the main subject-matter designed to be treated on in the whole epistle; so that it is the center of this glorious part of the Scripture, wherein the first general part of it doth issue, and whereon the remaining part depends.
The church at Rome was planted some while before; but it is altogether uncertain by whom. The wisdom of God foreseeing what abuses would be made of the foundation of that church, hath hid it quite from us. There is nothing in Scripture, nothing in antiquity to intimate by whom the faith was there first preached. Probably it was by some believers of the Circumcision; whence those disputes arose and contentions about the observation of Judaical ceremonies, which the apostle handles and determines, chapter 14, 15 of this epistle. Hearing of their faith, our apostle -- upon whom, as he saith, "was the care of all the churches," and to whom "the ministry of the Uncircumcision was in an especial manner committed," <480207>Galatians 2:7, 8 -- writes this epistle to them, to instruct them in the mystery of the gospel, and confirm them in the faith thereof, and in the worship of God required therein.
To give weight to what he wrote, and commend it to their consideration, he acquaints them with that love and care he had for them, answerable to his duty, from whence it did proceed; telling them, verses 14, 15, that "he was debtor both to the Greeks, and to the Barbarians; both to the wise, and to the unwise. So that as much as in him was, he was ready to preach the gospel to them that were at Rome also." And hereby he prevented a prejudice and jealousy that might possess their minds, and answers an
274
objection they might make to him about his writing. For they might say in themselves, "What makes him, a stranger, at so great a distance, interpose in our concerns? Doth he not `stretch himself beyond his measure,' or `boast himself in another man's line?'" -- which he affirms in another place he did not; for he was charged with such things. His zeal carrying him out to act for the gospel in a peculiar manner, he was charged to "exceed his measure," and "boast in another man's line." To obviate this, he tells them, "No; I do nothing but what becomes an honest man, discharging a debt the Lord Jesus Christ hath laid upon me by virtue of my call to my office, and my susception of it. `I am debtor to the Greeks, and to the Barbarians; to the wise, and to the unwise.' I am called," saith he,
"to preach the gospel to all sorts of people under heaven; my commission is to `go into all the world, and preach the gospel to every creature,'" <411615>Mark 16:15,
-- that is, as expounded, <402819>Matthew 28:19, "to all nations," persons of all nations, -- "as I have opportunity." Our Lord Jesus Christ, out of his love and care unto them whom he had redeemed with his blood, that they might be saved, had given the apostles to be theirs, -- "All things are yours; Paul is yours, Apollos is yours," -- and charged them to preach the gospel to them; so that, <442026>Acts 20:26, 27, he saith, "Now I am free from the blood of all men." How doth he prove it? "I have not shunned to declare to them the whole counsel of God." He frees himself from any surmise that they might have that he had a design of his own, and sought some advantage to himself in thus interposing in the concerns of the gospel, by telling them he doth but discharge a debt. "I am a debtor," saith he. And it is truly and really the wisdom of those who, in their several spheres, have the dispensation of the gospel committed unto them, to let the people know that they need not absolutely, whatsoever they do consequentially, count themselves beholden to them for preaching the word; but that, indeed, our Lord Jesus Christ hath engaged us in a debt: which if in his name we pay and discharge, we are sure of a reward; if not, he will require it at our hands. We owe the preaching of the gospel to them that are willing to hear it; and if, upon any account, we withhold it from them, we do defraud them. "I am debtor," saith the apostle. And every one that receiveth the gift and call from Christ is a debtor, and so should
275
esteem himself. "I have done nothing," saith he, "but engaged in the discharge of the debt which I owe to the souls of men."
But there might likewise arise another objection, "If he be so concerned in the publication of the gospel that he writes an epistle to Rome, the greatest theater then upon the earth, the head of the empire, and most eminent place in the world, why did he not come himself and preach it?" He returns an answer thereunto, verse 15. "That," saith he, "is not at present in my power. I am not my own; I am disposed of by a call of Christ, and guidance of his Spirit. But `I am ready to come to Rome;' I have a readiness to preach the gospel wheresoever God calls me."
Now, that he might not seem to have outbid himself, in speaking of going thither to preach the gospel, without considering what it might cost him, he gives them the reason and ground upon which he had so engaged himself to be ready to come to Rome, in the words of the text, "For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation, to every one that believeth; to the Jew first, and also to the Greek."
In the words there are, --
First. A general assertion, laid down as the ground of what he had before affirmed; and that is in these words, "I am not ashamed of the gospel of Christ."
Secondly. He gives a reason of that assertion, what made him say so, "I am not ashamed, because the gospel is the power of God." To which reason he gives a threefold limitation: -- First, As to the especial end of it, "The power of God." Whereunto? -- for this or that end in the world? No; "It is the power of God for salvation." Secondly, He limits it in respect of the object, "The power of God unto salvation." To all? No; but "to every one that believeth," -- to all believers, consider them either antecedently to their being made believers, or consequentially, having received the word. To others it is "foolishness;" but to us that believe, it is "the power and the wisdom of God." Thirdly, It hath limits as to the manner of administration, "To the Jew first, and also to the Greek." The word "first" there, respects the order of dispensation, and not a priority of efficacy or excellency. The word was first to be preached to the Jews, as
276
you know, in many places, and that for many ends not now to be insisted on. This is the design of the words.
I shall, for the opening of them, inquire into two things: --
1. What is intended by the "gospel"?
2. What is it to be "ashamed of the gospel"? After which the great reason will ensue of the apostle's assertion, "Because it is the power of God unto salvation."
1. What is intended by the "gospel"? The gospel is taken two ways: --
(1.) Absolutely, as it is in itself;
(2.) Relatively, with reference unto our practice and observance of it: --
(1.) Absolutely, and in itself; and so also it is taken two ways: --
[1.] Strictly, according to the signification of the word "good tidings," for the good tidings of the accomplishment of the promise by the sending of Jesus Christ. The name is taken from <235207>Isaiah 52:7,
"How beautiful upon the mountains are the feet of him that publisheth the good tidings of the gospel."
And in this sense the apostle gives us a description of the gospel, <441332>Acts 13:32, 33,
"We declare unto you glad tidings, how that the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that he hath raised up Jesus again;"
-- sent Christ according to the promise; the tidings of which is strictly the gospel.
[2.] The gospel is taken more largely for all things that were annexed to the accomplishment of the promise, the revelation of truths made there, with all the institutions and ordinances of worship that accompanied it, -- the whole doctrine and worship of the gospel. The first is what God doth for us in giving Christ; the second is what God requireth of us, in faith and
277
obedience, and in the whole worship of the gospel. And this is the common sense wherein this word "gospel" is taken.
(2.) The gospel may be considered relatively, with reference unto believers; and then it intends our profession of the gospel: which profession consists in the performance of all gospel duties, when and as they are to be performed by virtue of the command of Christ; -- which I would desire you to consider and remember; for I can assure you all your concerns in the gospel will be found to depend upon it.
It is in reference unto the gospel in both these senses that the apostle here speaks; -- as it contains the promise of Christ, the doctrine of the gospel, the worship of God, the institutions therein, and every man's performance of his own duty, according to the rules and commands of Christ in the gospel. This is that which the apostle says he was "not ashamed" of.
2. What is it to be "ashamed of the gospel"? Shame in general is a grief, perturbation, and trouble of mind upon the account of things vile, foolish, or evil, rendering a man (as he thinks) liable to reproach and contempt, working a resolution in him to have no more to do with such things, if once delivered from them. As the prophet Jeremiah, <240226>Jeremiah 2:26, "A thief is ashamed when he is taken." Two things befall such a person: -- fear, which respects his punishment; and shame, which respects the vileness and reproach of the thing that he is taken in. And shame doth particularly respect honor, esteem, and repute. Hence, if you can by any means take off the disrepute of a thing in men's judgment, they are no more ashamed of it. The world hath prevailed to take off among themselves, and within their own compass, the disrepute of as odious sins as can be committed in the world; and men cease thereupon to be ashamed of them. We meet with men that will not at all be ashamed of swearing, cursing, blaspheming, nay, of drunkenness, -- scarce of uncleanness; the wickedness of the world hath taken off the disrepute of them within their own compass: yet take the same men in lying or theft, and it will fill them with shame; not but that the guilt and evil of other sins is as great, it may be greater than these, but these are under a disrepute, and therefore they are thus ashamed.
Now this shame may be considered two ways: --
278
(1.) Objectively, as to the things that in themselves are shameful, though men may be relieved against them, so as not to have any inward shame in their minds. So the apostle tells us, 1<520202> Thessalonians 2:2, that he was "shamefully entreated at Philippi;" he had all manner of shameful things done unto him. And, <440541>Acts 5:41, all the apostles together "rejoiced that they were counted worthy to suffer shame." "They suffered shame, but they were not ashamed," <580606>Hebrews 6:6. It is said those apostate backsliders "put the Son of God to open shame." They did those things unto him which in their own nature cast shame upon him; they deserted his worship and ways, as if he was not worthy to be followed. Now, our apostle was very far from thinking that nothing of this shame would befall him at Rome, that no shameful thing would befall him. He was led thither bound with a chain, and cast into prison. This is not the shame intended.
(2.) There is shame in the person. And this also may be considered two ways: --
[1.] As it merely respects the affections of the mind, before mentioned; -- when persons have a trouble and confusion of mind upon them for any thing wherein they are concerned, as that which is dishonorable, base, vile, or foolish.
[2.] When there are the effects of shame; -- when men act as though they were ashamed, and will have no more to do with those things wherein they have been engaged, but leave them as if ashamed. It is said of David's soldiers, who had done no shameful thing, but courageously acquitted themselves in the battle against Absalom, but because of David's carriage upon that business, "They went every one away as men ashamed, that fly in battle." It may be there is that light and conviction upon most concerning the gospel, that it is impossible for them to be brought into perfect trouble and confusion of mind about it, as though it were a shameful thing; but yet perhaps they will do like men that fly in battle and are ashamed. And in this sense the word is principally used; for saith Christ, <410838>Mark 8:38, "Whosoever shall be ashamed of me, I will be ashamed of him." How is that? What will the Lord do? He will not own him; which is called being ashamed of him.
Now this is that which the apostle intends. "For the doctrine," saith he, "and worship of the gospel, and for my work in preaching and dispensing
279
it, I have neither trouble of mind, nor will I desert it; `I am not ashamed of the gospel of Christ.'"
But you will say, "What great matter is this? I am persuaded there is not one present but will be ready to think that they would be as forward as the apostle in this matter. Ashamed of the gospel of Christ! God forbid. What is there in it, that the apostle thus signally expresses it, that he would not be ashamed?" I answer, Pray consider these three things: --
1st. The apostle here expresses it with especial reference to his preaching and professing the gospel at Rome. "I will come to Rome also," saith he; "for I am not ashamed of the gospel of Christ." Now, there was at that time at Rome a collection of all the great, wise, and inquiring men of the world. And how did they look upon the gospel, and the profession of it? Our apostle tells you, 1<460123> Corinthians 1:23; -- as a foolish, weak, contemptible thing. How did they look upon them that professed it? -- as the filth and offscouring of all things, 1<460413> Corinthians 4:13. Here is a collection of the rulers of the greatest empire of the world, -- of all the wise and learned men and great philosophers, princes of the world, -- all looking upon this gospel, obedience to it, and the worship of God in it, to be as foolish a thing as ever men engaged in, -- fit for none but contemptible persons. But saith the apostle, notwithstanding this, "I am not ashamed of it."
And we may observe here, that there was not yet at Rome any actual persecution of the gospel, farther than shame and reproach. And the apostle declares by this word, that it is the duty of all men to gather up their spirits to confront present difficulties, whatsoever they be. It is loaded now with shame: "I am not ashamed." It will come to blood: "I will not fear my blood." He expresseth the whole in this which was his present duty. And for a person of those parts and that learning which he had, to come among all the wise men in the world, to be laughed at as a babbler, as one that came with a foolish thing in his mouth, and to say, "I am not ashamed;" -- it was the presence of God with him, as well as a sense of duty, that enabled him hereunto.
2dly. To an ingenuous, gracious soul, in all sufferings nothing is more grievous than shame. Hence it is reckoned as a great part of the humiliation of Christ, that "he made himself of no reputation," <502007>Philippians 2:7, 8.
280
He forewent all the esteem he might have in the world as the Son of God. And <235006>Isaiah 50:6, "He hid not himself from shame." So <581202>Hebrews 12:2, "He despised the shame." To be dealt withal as a vile person, as the offscouring of all things, as the " filth and dung of the city" (as the word signifies), to be carried before the face of scorners, makes a deeper impression upon gracious and ingenuous spirits than any thing else which can well be thought of. Therefore it is a great thing that the apostle saith, -- "I am not ashamed of the gospel."
3dly. There is also a figure in the word, called Litotes, -- wherein, by a negation of one, the contrary is affirmed, and that emphatically, -- "I am not ashamed;" that is, "I am confident; it is a thing I glory in, that I make my boast of. I am ready to do and suffer any thing, according to the mind of God, for the gospel; willing to undergo whatsoever God calls me to, or to perform any thing he hath appointed, for the gospel."
The opening of these two things will give us ground for our observation from the words; which is this: --
Observation. Not to be ashamed of the gospel of Christ, but to own it, avow it, and profess it, as a thing holy and honorable, in all the duties it requires, against all reproaches and persecutions that are in the world, is the indispensable duty of every one who desires to be saved by the gospel.
I shall not produce many testimonies of Scripture to confirm this. But let us all be advised, in such a day as this, not to make darkness our refuge, and an unacquaintedness with our duty our relief; but let us search and see what Christ hath spoken concerning such a day where there is the profession of the gospel.
I will give you one place, to which you may reduce all the rest: <420926>Luke 9:26,
"Whosoever shall be ashamed of me and of my words, of him shall the Son of man be ashamed, when he shall come in his own glory, and in his Father's, and of the holy angels."
The whole sum of the gospel is comprised in this, -- the person of Christ and the words of Christ. The person of Christ takes up the whole work of
281
the promise; and the words take up all the commands and institutions of Christ. We have heard before what it is to be ashamed of them. And what shall be the end of such? The Son of man shall be ashamed of them, when he shall come in his own glory, and his
Father's glory. There can be no greater weight put upon words, to strike awe and dread into the minds of men. The Son of man, who loved us, redeemed us, gave his life for us, shall come again, though now he be absent, and we think things are put off for a season; and then he will inquire into our deportment about the gospel: at which time he will appear in all his own glory, the glory given him upon the account of his doing his Father's will, and the glory of his Father and the holy angels. Certainly we should be extremely troubled then to hear Christ say, "I am ashamed of you." You have the same repeated, <410838>Mark 8:38. Our apostle gives the same great rule, <451010>Romans 10:10, "With the heart man believeth unto righteousness." "There is righteousness; let us rest there, -- what need we do more?" Ay, but "with the mouth confession is made unto salvation;" -- which confession comprises all the duties the gospel requires; and salvation as indispensably depends upon that as justification doth upon faith. We cannot be justified without faith, nor can we be saved without confession.
You will say, "How can this be?" To clear it to you, I shall do three things: --
I. I shall show you what there is in the gospel that we are in danger to
be ashamed of, if we look not well to it.
II. How we may be ashamed of it.
III. I shall give you the reasons why we ought not to be ashamed of
it.
I. What is there in the gospel that we ought in an especial manner not to
be ashamed of?
We ought not to be ashamed of whatever is in an especial manner exposed in the world to shame and contempt. The truth is, we do or have lived in days wherein it hath been so far from being a shame to be counted a Christian, that it hath been a shame for a man to be counted no Christian.
282
It hath not been the especial duty of believers to profess the gospel in general, but the common custom of all. The profession of the gospel which many trust to in this world, is nothing but that conformity to the world which Christ curses. In this sense no man is ashamed of the gospel.
But there are some things that accompany the gospel which are exposed at all times to contempt and reproach, even where Christ and the gospel are publicly professed; and these we are to take heed not to be ashamed of. I will give you four instances: --
1. The special truths of the gospel;
2. The special worship of the gospel;
3. The professors of the gospel;
4. The profession of the gospel according to godliness. These are things men are very apt to be ashamed of, as being all exposed to shame and contempt: --
1. There are some especial truths of the gospel that in all seasons are exposed to especial contempt and reproach. Peter ( 2<610112> Peter 1:12) calls it "The present truth;" which in the primitive times was twofold. The apostle had to do with Jews and Gentiles; and there were two especial truths exposed to contempt and reproach that he principally insisted upon, and would never forego. With the Gentiles, this was exposed to contempt, reproach, and persecution, -- that there should be salvation by the cross, 1<460123> Corinthians 1:23. "It is foolishness to all the Gentiles," saith he, "that there should be salvation by the cross." What doth the apostle do? -- let go this doctrine, and preach some other? No; he tells you, chapter <460202>2:2, "he determined to know nothing among them, but Christ, and him crucified." But when he had to do with Jews, where lay the difference? In addition of Judaical ceremonies unto the worship of God, and some place in justification. Thus, <480511>Galatians 5:11, "If I preach circumcision," says he, "why am I persecuted?" -- that is, "If I preach circumcision as they do, they would persecute me no more." Will he do it, then? No; <480612>Galatians 6:12: He will not give place; he will preach the cross of Christ, and nothing else; and preach against them, and encourage all to do so.
283
"How shall we know, then, what are the present truths of the gospel, that we may take care not to be ashamed of them ?"
I answer, In two things: --
(1.) The first is, that we must shut our eyes very hard, or all the world will not suffer us to be unacquainted with them. A man must very much hide himself if he will not know what the truths of the gospel are that meet with contempt and reproach in the world; for he may hear of them everywhere.
(2.) For a general rule, take this: Consider the ways and methods God hath proceeded in for the manifestation and declaration of himself, and we shall find whereabouts, in the general, the truths lie that we are not to be ashamed of, if we will continue our testimony to God: --
[1.] God made a revelation of himself principally in and as the person of the Father, the unity of the divine essence acting in the authority and power of the Father in the creation of the world, in the giving of the law, and the promise of sending Christ. What was the opposition the world made unto that declaration of God? -- for the world doth never make conjunct opposition to the being of God, but unto the declaration that God makes of himself. While God made that declaration under the Old Testament, what was the opposition that the world made? It was plainly in idolatry and polytheism. They would have many gods, or make gods, till he was grown among them an unknown God. The testimony, then, which the people of God were to bear, and not be ashamed to give, was the unity of the divine essence.
[2.] In the fullness of time God sent his Son; and he was immediately declared and manifested in the love and work of the Son, -- the second person. Where lay the opposition of the world? It lay directly and immediately against the person of Christ, and against his cross; it would not believe that he was the Messiah, but called him "a glutton, a winebibber, a friend of publicans and sinners." Wherein, then, consisted the testimony that believers were to give? Why, it was to the person of the Messiah, the Son of God incarnate, and to the work he had to do. God so revealing and glorifying himself in the incarnation and mediation of the Son, -- the truths which concerned his person were those which men
284
ought peculiarly not to be ashamed of, and which the world peculiarly opposed.
[3.] Where the gospel is preached, the whole work of glorifying God is committed to the Holy Ghost. Christ promised to send him to glorify him, to do the work of God in the world, and carry on all the concerns of the covenant. The Father laid the foundation of his own glory: the Son comes, and professes he came not to do his own will, but the will of him that sent him; and promises to send the Holy Ghost to do his will, -- to accomplish all the concerns of the covenant of grace. Wherein, then, lay the opposition of the world to God? It lay in opposition unto the person, doctrine, graces, gifts, and office of the Holy Ghost, as he supplies the room of Christ, to carry on his kingdom in the world. The great opposition that is made in the world against God at this day is immediately against the work of the Holy Ghost, as carrying on the kingdom of Christ in the world. These are the objects of reproach and contempt.
By the way observe, that the opposition which was made by the heathens in their idolatry against the Deity, against God, and that made by the Jews against the person of Christ, and that which is now made against the work of the Holy Ghost, is all the same; the nature of the opposition is not changed, but only the object. The opposition that was in Cain, and the profession in Abel, is the same still: the one embraces the revelation of God, the other opposes it; and that principle that acts against the Holy Ghost would act against God, and set up idolatry in the world.
And hence we may see, that whereas God has, in the days wherein we live, given a great and illustrious testimony unto the gifts and graces of the Holy Ghost -- it may be as great as in any age since the time he gave extraordinary gifts to the apostles, -- and Satan had lost the advantage of managing an opposition by open blasphemies and reproaches of the Spirit, and being somewhat impatient till it returned into his hands again, he raises up another spirit, that should stand in competition with it, and do the same thing; a spirit which, like the unclean spirit that cast him into the fire and into the water in whom he was, threw those possessed by it into all difficulties, to manifest itself. But whatsoever glory it might have put upon it in some men, by enabling them to suffer and bear the rage of the
285
world that was cast upon them, there are three things that will discover that it is not a spirit from God: --
1st. The place from whence it comes. It comes not from above, -- it is not looked for, prayed for, to be the Spirit of Christ from heaven, which he hath promised; but is a mushroom that grows up in a night, -- the gourd of a night, that springs up within themselves, and is called the light within them all. Now, the Spirit that doth the work of God is promised from above, is given by Christ, and is expected and received from thence.
2dly. It is known also by its company. The Spirit which beareth witness with Christ is always accompanied with the word. <235921>Isaiah 59:21,
"This is my covenant with them, saith the Lord; My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth," etc.
Now, the work of this spirit is to cast the word of God out of the church, -- to render it useless.
3dly. It is known by its work. The work of the Spirit of God is to glorify Christ; the work of this spirit is to glorify itself, -- to resolve all into itself, for measure, rule, principle, and all abilities.
I could not but mention this by the way, because I put the great opposition that is made in the world in these days against the Spirit of God, his graces and gifts, and the worship which believers are enabled to perform by the Spirit, in this thing. And, therefore, let us try the spirits, and not believe every spirit that is gone forth.
This is the first thing we are not to be ashamed of, -- namely, the truths of God that are reproached in the world, especially those concerning the Spirit, his graces and gifts, and the revelation of the mystery of the gospel, while a heathenish morality is advanced in their place. God forbid we should be ashamed of the gospel in this respect, -- that every one of us should not bear his testimony, as God is pleased to call us!
2. There is the worship of the gospel, which is always exposed to reproach and contempt in the world in the due performance of it. I pray God to keep this always in our minds, that we have no other way to be ashamed of the gospel but by being ashamed of these things; and we have
286
no other way to be ashamed of them than by neglecting the due performance of them, as the gospel commands. Men are ashamed of the worship of the gospel, --
(1.) Upon the account of the worshippers; and,
(2.) Upon the account of the worship itself: --
(1.) Upon the account of the worshippers, who are for the most part poor and contemptible in the world; for "not many great, not many noble, not many wise and learned are called." Whatsoever work God hath to do by his, they are looked upon as the offscouring of all things, -- such a company as those who are of gallant minds and spirits do despise. I wonder what thoughts they would have had of Christ himself, when followed by a company of fishermen, women, and children, crying "Hosanna;" and others, who said, "This people who knoweth not the law are cursed," <430749>John 7:49. Now, is not a man apt to be ashamed of such abjects as follow Christ? Shall a man leave the society of great, and wise, and learned men, to join with them? Let those think of it who are upon any account lifted up in the world above their brethren. Do not be ashamed of them; they are such as you must accompany, if ever you intend to come to glory. We must keep company with them here, if we intend it hereafter. And, therefore, be not ashamed of the worship of Christ because of the worshippers, though they can do nothing but love Christ and worship him; notwithstanding the suffrage that lies against them by great and learned men, such as were at Rome when Paul was not ashamed of the gospel of Christ.
(2.) Upon the account of the worship itself. The world is, and ever was, in love with a gaudy worship, which some of them have called, being well painted, "The beauty of holiness." The Jews and Samaritans, take them in all, -- the one was for the temple, the other for the mountain. The gospel comes and calls them from them both, to worship God in spirit and in truth; -- to a worship that hath no beauty but what is given by the Spirit of Christ; nor order, but what is given by the word. This is greatly despised in the world; and not only despised, but persecuted; -- I mean, sometimes it was so, I am sure, formerly. Therefore the apostle gives that caution, <581025>Hebrews 10:25, "If you would not be ashamed, `forsake not the assembling of yourselves together, as the manner of some is.'" There is
287
a synecdoche in the word "assembling," and it is put for the whole worship of Christ, because worship was performed in their assemblies; and he that forsakes the assemblies, forsakes the worship of Christ: as some of them did when exposed to danger; and it is the manner of some still to do so. When a fair day comes, then they will go to the assemblies; but in a storm they will absent themselves, as did the Samaritans. But what should move them to forsake their assembling? He tells you, verses 33, 34, "Ye were made a gazing-stock, by reproaches and afflictions, and the spoiling of your goods. But ye know in yourselves that ye have in heaven a better and an enduring substance." This made some weary of assembling; but be not you ashamed of assembling, or of the worship of God. This is the second thing that is exposed to shame and reproach in the world; and which, in particular, we are bound by our profession not to be ashamed of.
288
SERMON 18. F17
3. We are not to be ashamed of the professors of the gospel. Our Lord Christ hath laid it down as an everlasting rule, that in them he is honored or dishonored in the world. And it is the great rule whereby false professors will be tried at the last day, -- men who pretend a profession of the name of Christ; as you may see, <402540>Matthew 25:40, 45, "What you have done unto them, you have done unto me," saith he; "and what you have omitted that ought to have been done to them, you have omitted the doing of it unto me." It is those alone in whom Christ may be honored or despised in this world; for he is in himself, in his own person, in that condition that our goodness, our honor, extends not immediately unto him: and for the contempt and despising of men, he is not concerned in it. Hence this is reckoned as the great commendation of the faith of Moses, <581123>Hebrews 11:23-26, that he refused all the honors of the world, and all the reputation he might have had, to own and esteem the poor, reproached, despised, persecuted interest of Christ in the world; as he there calls it. He joined himself unto the professors of the faith, in opposition to all the world, and the greatness of it; which was his greatest commendation. And see the pathetical prayer of the apostle Paul for Onesiphorus upon the discharge of this duty, 2<550116> Timothy 1:16-18,
"The Lord," saith he, "give mercy to the house of Onesiphorus; for he oft refreshed me, and was not ashamed of my chain: but, when he was in Rome, he sought me out very diligently, and found me. The Lord grant unto him that he may find mercy of the Lord in that day."
Onesiphorus was a man of some credit and repute in the world; poor Paul was a prisoner bound with a chain, that he might have been ashamed to own him: but, instead of that, he sought him out; he was not ashamed of his chain. To be ashamed of the poor professors of the gospel, -- so in themselves, or made so by the power of oppressors, -- is to be ashamed of the gospel of Christ, his truths, his worship, and his people.
4. There is a special kind of profession, that, in its own nature, is exposed to reproach in the world. The apostle Paul tells us, 2<550312> Timothy 3:12,
289
"They that will live godly in Christ Jesus shall suffer persecution." There is (<431504>John 15:4, 5) a being in Christ by profession, and not living godly: for there are branches in the vine by profession, that bring forth no fruit; -- men that have a profession wherewith they do not trouble the world, and for which the world will not trouble them; -- that can go to that length in compliance with the world, and the ways of it, as that they shall not have one drop of the spirit of the witnesses of Christ, who torment the men of the earth. But "they that will live godly," -- that is, engage in a profession that shall, upon all occasions, and in all instances, manifest the power of it, -- they "shall suffer persecution." We see many every day keep up a profession, but such a profession as will not provoke the world. Now, this is to be ashamed of the gospel, -- to be ashamed of the power and glory of it, -- to be ashamed of the Author of it. No man can put Jesus Christ to greater shame, than by professing the gospel without showing the power of it.
III. f18 I shall now give the reasons why we ought not in any thing to be
ashamed of the gospel of Christ. I speak unto persons that are under a conviction that such and such things belong unto the gospel. If we are not, what makes us here this day? I do not go to persuade any that this or that worship, or this or that way, is according to the gospel; but I suppose a conviction thereof to be upon us: upon a supposition of which conviction and persuasion I shall offer these reasons why we ought not to be ashamed of the gospel. And, --
I. The first is this: -- Because Christ, the captain of our salvation, and the
great example of our obedience, was not ashamed of all that he had to undergo for us.
There are two things that greatly aggravate things shameful, and press, if possible, shame upon a person: --
(1.) The dignity of the person that is exposed to things shameful. It is more for a person honorable, noble, and in repute for wisdom in the world, to be exposed to indignities, reproaches, and things shameful, as the apostle speaks, than for beggars, -- poor vile persons of no repute. Now, consider the person of Christ, who he was, and what he was. He was the eternal Son of God, the "first-born of the whole creation:" and as, in his divine nature, he was "the express" (the essential) "image of the Father;"
290
so in his whole person, as incarnate, he was the glory of all the works of God. And the apostle, when he would set out the great condescension of Christ in submitting unto things shameful, doth at the same time describe the greatness and glory of his person, <501706>Philippians 2:6-8, "He made himself," says he, "of no reputation; he took upon him the form of a servant, and he was obedient unto the death of the cross;" which three things, as could show you, are comprehensive of all that was shameful to Christ. But at the same time that he tells us what he did, how doth he describe him? When he did so, he was "in the form of God, and accounted it no robbery to be equal with God." He was the great God in his own person, and equal with the Father; yet then this honorable one condescended to all things shameful and reproachful in the world.
(2.) Shame is aggravated from the causes and matter of it. There are various things that cause shame. Some are put to shame by reproaches, scandals, lies; some, by poverty; some, by imprisonment; and some, by death, made shameful by the ways, means, and preparations for it. By which of these was Christ now made an object of shame? By all of them, and inconceivably more than any heart is able to apprehend, or tongue to express. He was reproached as wine-bibber and a glutton; as a seditious person and mover of sedition; as a fanatic, and one beside himself. He was in that state of poverty, that, during the whole course of his ministry, he had not where to lay his head, nor any thing to live upon, but what good people administered unto him of their substance. In the midst of this course he was taken praying; when, he told them, they might have taken him at any time. "I was," says he, "in the temple openly; I sat daily with you teaching in the temple, and ye laid no hold on me." He was taken by soldiers with swords and staves, as a thief and malefactor; apprehended, carried away, and hanged upon a tree (the shamefulest death then in the world), in the midst of Jews and Gentiles; -- with both which sorts of men that kind of death was the most shameful. The Romans put none to that sort of death but slaves, thieves and robbers, -- the worst malefactors: and among the Jews it was the only kind of death that was accursed, <052123>Deuteronomy 21:23, "He that is hanged on the tree is accursed of God;" -- which words our apostle repeats, and applies them to Christ, <480313>Galatians 3:13. How did Christ behave himself now, as to all these shameful things that came upon him? Hear the prophet expressing of
291
it in his name, <235006>Isaiah 50:6, 7, "I gave my back to the smiters, and my cheeks to them that plucked off the hair" (the usual way of dealing with persons in such cases); "I hid not my face from shame and spitting. For the Lord GOD will help me; therefore shall I not be confounded: I know that I shall not be ashamed." Did he recoil, or go back from his work did he repent of it? No; "`Thy law is written in my heart;' I am content `to do thy will, O God.'" And in the issue of the whole, <581202>Hebrews 12:2, "He despised the shame, and endured the cross;" which made way for his glory.
Now, here lies the foundation of our reason: -- If the Lord Jesus Christ, the Son of God, -- being engaged purely out of his own love in a work for us poor, vile, sinful worms of the earth, whom he might have left justly to perish under the wrath of God, which we had deserved, -- underwent all these shameful things, and never had a recoiling thought to draw back and leave us to ourselves; have we not an obligation of love, gratitude, and obedience, not to be ashamed of those few drops of this great storm that may possibly fall upon us in this world for the sake of our Lord Jesus Christ? Can we be disciples of Christ, and yet think in this matter to be above our Master? Can we be his servants, and think to be above our Lord? We are delicate and tender, and would fain have all men speak well of us; but we must come to another frame, if we intend to be the disciples of Christ. What would be the issue of our account at the last day, if he should inquire of us what we have done in reference to the profession of the gospel? whether we have observed all those duties that we have had a conviction upon our spirits and consciences we ought to observe and perform, in the assembling of ourselves, in the dispensation of the word, in the celebration of ordinances, in prayer, fasting, hearing the word, and all those things which the gospel requires of us? Should we make that answer, "Truly, Lord, we thought all very good; but were afraid, if we engaged in them, we should have been exposed to all the reproach, contempt, and trouble in the world: it would have brought trouble upon our persons, and the spoiling of our goods; it would have brought us into great distress." What would then be the reply, according to the rule of the gospel, but, "Stand upon your own bottom. That was my day, these were things I required of you: you were ashamed of me; I am now ashamed of you"? Certainly this would be a woeful issue of it. But, --
292
2. The second reason is this: -- That whatsoever state or condition we may be brought into, upon the account of the gospel, the Lord Jesus Christ will not be ashamed of us in that state and condition. I told you before, in the opening of the words, that shame principally respects dishonor and disreputation; that the things we are engaged in are vile, contemptible, exposed to reproach. Now if a man, in any thing he is called in question about, have those who are great and honorable to abide by him, and own the cause wherein he is engaged, whatever other affections he may have, it will take off his shame. Now, this great and honorable person will not be ashamed of us in any condition, <580211>Hebrews 2:11, "He is not ashamed to call them brethren." "But suppose they are poor, and have nothing left them in this world?" It is all one. "Suppose they are in prison?" Christ will stand by them, and say, "These are my brethren." The word epj aiscun> etai, "`ashamed," is there used peculiarly in respect to those shameful things that may befall us in this world. Notwithstanding all these sufferings, yet "he is not ashamed to call them brethren." "Doth he go no farther?" Yes: <581116>Hebrews 11:16, "Wherefore" (speaking directly to this cause in hand)" God is not ashamed to be called their God." What is the reason it is so expressed? The words are emphatical. Look upon the two parties that are in the world; -- the one great, wise, glorious, powerful, and at liberty; the other poor, despised, contemned all the world over. God comes into the world and sees these two parties. Which, now, do you think he owns? Is it not a shame for the great and glorious God to own poor, despised, contemned, reproached, persecuted ones? No: God "is not ashamed to be called their God;" their God in particular, their God in covenant, one that owns them in opposition to all the world, -- with whom they have to conflict. Oh, that we would persuade our hearts in every duty that this is our state, -- that Jesus Christ stands by, and saith, "I am not ashamed of you!" God stands by, and saith, "I am not ashamed to be owned to be your God!" Is not this great encouragement?
3. The third reason is, -- Because in the profession of the gospel we are called to nothing at all that is shameful in the judgment of any sober, wise, rational, judicious man. If the profession of the gospel called us unto any thing that is vile, dishonorable, unholy, of ill report among men, certainly we had reason to be extremely cautious of our practicing of it. But is it any shame to own God to be our God, to own Jesus Christ to be our Lord and
293
Master, -- to profess we must yield obedience unto the commands of Christ? Is there any shame in praying, in hearing of the word of God, in preaching of it according to his mind and will? Is there any shame in fasting, in godly conference? Let all the world be judge whether there be any thing shameful in these things, which are good, useful, honorable to all mankind. The gospel calls to nothing that is shameful. Therefore the old heathens were so wise that they would not, against the light of nature, oppress the assemblies of Chtistians, where there was nothing shameful; and therefore they charged all shameful things upon them. The whole vogue of the world was, that they met together to further promiscuous lusts and seditions. They made that their pretense; they durst not disturb them merely upon the account of their profession. And it is so still. Men little know that we will not, dare not, cannot, take the name of our God, in vain, and prostitute any ordinance of God, to give the least semblance to any seditious practice. Whatsoever violence may come upon the disciples of Christ, they had rather die than prostitute an ordinance of Christ, to give the least countenance or semblance to any such thing. The gospel calls us to nothing that hath any reproach in it. If men will esteem the strict profession of the gospel -- praying, hearing the word, abstinence from sin -- to be shameful things; if they will count it strange that we run not out into the same excess of riot with themselves; shall we stand to the judgment of such sensualists, that live in a perpetual contradiction to themselves, -- who profess that they honor Christ, and at the same time reproach every thing of Christ in the world? We have no reason, then, to be ashamed of the gospel, which requires no shameful thing at our hands, -- nothing that is evil and hurtful to mankind; nothing but what is good, holy, beautiful, commendable, and useful unto all societies of mankind. And we dare not prostitute the least part of an ordinance to the encouraging any disorder in this world, and therein take the name of our God in vain.
4. The fourth reason is that which the apostle gives us, <581201>Hebrews 12:1, "We are compassed about with a cloud of witnesses," to this very end and purpose. In the preceding chapter he had given a catalogue of many under the Old Testament, patriarchs and prophets (time would have failed him to reckon up all), who signally manifested they were not ashamed of the gospel, and the promises of it, whatever difficulties did befall them. "And
294
now," saith the apostle, "you have `a cloud of witnesses,' -- the great examples of those holy souls that are now at rest with God, enjoying the triumphs of Christ over all his adversaries. They were, as you are, conflicting in this world with reproaches, adversaries, persecution; and they had this issue by faith, -- they made conquest over all." And James says, "You have, my brethren, the prophets and apostles for your examples." The Lord help us, to take the example they have set us, <440541>Acts 5:41, when they went away triumphing that they were counted worthy to suffer shame and reproach for the name of Christ! The Lord help us, that we dishonor not the gospel by giving the world reason to say, that there is a race of professors risen up now who have no manner of conformity to them who went before them in the profession of the gospel!
5. The next reason I shall insist upon is taken out of the text, the particular reason the apostle here gives why he was not ashamed of it. "I am not ashamed," saith he, "of the gospel of Christ; for it is the power of God to salvation to all that believe." We talk of profession of the gospel. "What is it," say some, "but canting among yourselves, -- speaking things unintelligible?" Such kind of expressions are cast upon it in the world. But, saith the apostle, "This gospel we profess is quite another thing than you dream or think of; and we profess it no other, nor ever will engage one day in the profession of the gospel any farther, than as it comes under this account, that `it is the power of God unto salvation.'" Manifest to me that any way or parcel of the gospel which we do profess, or practice, hath not the power of God in it and upon it, towards the furtherance of salvation, and I will throw off that profession.
But you will ask, perhaps, "In what sense is the gospel the power of God?" I answer, In a threefold sense: --
(1.) Negatively: there is not any other power in it. The world saw that there was a great efficacy in the gospel, and they knew not whence it was; but they charged it upon two things: -- First, Upon the matter of it, that it was a cunningly-devised fable. So the apostle Peter tells us, 2<610116> Peter 1:16,
"We have not followed cunningly-devised fables, when we made known unto you the power of Christ."
295
The world charged it so, and thought that gave it its efficacy. Secondly, There was another thing to which they thought its efficacy was owing, and that was the eloquence and power of its preachers. "The preachers of it were surely eloquent, excellent men, that they could so prevail upon the people, and win them over to the gospel." No; saith the apostle, 1<460204> Corinthians 2:4, 5, "My speech and preaching was not with enticing words of man's wisdom, but in demonstration of the Spirit, and of power; that your faith should not stand in the wisdom of men, but in the power of God." But let not men mistake; the efficacy of the gospel is owing to neither of these causes, but to the divine power that accompanies it.
(2.) It was the power of God declaratively; it made known the power of God. So our apostle declares in the very next words to the text. "For therein," saith he, "is the righteousness of God revealed." It hath made a revelation of the way whereby God will save men. It makes a revelation of that power which God puts forth for the salvation of men.
(3.) It is the power of God instrumentally. It is the instrument God puts forth to effect his great and mighty works in the world. Preaching is looked upon as a very foolish thing in the world. "We preach Christ crucified, to the Greeks foolishness," 1<460123> Corinthians 1:23. But God hath chosen this foolish thing to confound the wise. And though the preachers of it are very weak men, mere earthen vessels, God hath chosen this weak thing to bring to nought things that are strong and mighty, -- the things of this world. Therefore (<442032>Acts 20:32) it is called "The word of God's grace, which is able to build us up, and to give us an inheritance among all them which are sanctified." The plain preaching of it hath this power upon the souls of men, -- to convince them, convert them, draw them home to God; to expose them to all troubles in this world; to make them let go their reputation and livelihood, and expose themselves even to death itself. It is the power of God to these ends and purposes; God hath made it his instrument for that end. If it were the power of God to give peace and prosperity unto a nation, or to heal the sick, there is no man need or ought to be ashamed of it; but to be the power of God for so excellent an end as the eternal salvation of the souls of men, makes it much more glorious. The gospel we profess, -- all the parts of it, every thing wherein it is engaged, -- is that whereby God puts forth his power to save our poor souls, and the souls of them who believe; and the Lord God never lay it to the charge
296
of any who would hinder the dispensation of the gospel unto this end and purpose! It were sad for men to keep corn from the poor, physic from the sick, that lie a-dying; but to keep the word of God from the souls of men, that they might be saved, Lord, lay it not to the charge of any!
The Author of the gospel was not ashamed of his work he engaged in on our behalf; is not ashamed of us in any of our sufferings, in any of the shameful things we may undergo. The gospel requires no shameful thing at our hands, -- puts us upon no duty that can justly expose us to shame; the things are good, useful, honorable to men. We have a cloud of witnesses about us; and if any man require of us what this gospel is which we profess, and an account whereupon we profess it, we can make this answer, "`It is the power of God unto salvation;' and for that end alone do we profess it."
I might speak to some farther reasons, to show why this duty is indispensably necessary; for, as I said, it is not only that we ought not to be ashamed, but the duty is indispensable. And I thought to have spoken to those two heads, which alone make a duty indispensable, that we may not upon any account be against it; -- because it is necessary, as we say, "necessitate praecepti," and likewise "necessitate medii;" that is, both upon the command of Christ, and upon the account of the order of the things themselves.
It is necessary upon the command of Christ, because he hath required it at our hands; and under that condition, that if ever we intend to be owned by him at the last day, we should own his gospel in the profession of it. All the world, and all our own things, and all the injunctions of the sons of men, cannot give a dispensation to our souls to exempt them from under the authority of the commands of Christ. Let us look unto ourselves; we are under the commands of Christ, and there is no one particular duty to be avoided but what must be accommodated to this rule. And not only so, --
But it is necessary also from the order of things: Christ hath appointed it as a means for that great end of bringing our souls to salvation. As well may a man arrive to a city, and never come into the way that leads unto it, as we go to rest with Christ, and never come to the profession of the gospel, nor abide by it: this is the way that leads unto it.
297
I have done with what I thought to deliver upon this doctrine; and among many uses that might be made, I shall only commend one unto you; without which it will be utterly impossible that any of us shall be able, at the long-run, to keep up to the profession of the gospel, or any duty of it. And that is this:--
Use. Get an experience of the power of the gospel, and all the ordinances of it, in and upon your own hearts, or all your profession is an expiring thing; -- unless, I say, you find the power of God upon your own hearts in every ordinance, expect not any continuance in your profession. If the preaching of the word be not effectual unto the renewing of your souls, the illuminating of your minds, the endearing of your hearts to God, -- if you do not find power in it, you will quickly reason with yourselves upon what account should you adventure trouble and reproach for it.
If you have an experience of this power upon your hearts, it will recover all your recoiling, wandering thoughts, when you find you cannot live without it. It is so as to every ordinance whatever; unless we can have some experience of the benefit of it, and of the power and efficacy of the grace of God in it, we can never expect to abide in our profession of it. What will you bear witness unto? an empty, bare profession, that neither honoreth God nor doth good to your own souls?
If you would, then, be established in this truth, of not being ashamed of the gospel, recall to your minds what benefit you have received by it. Have you received any advantage by hearing the word? hath it at any time restored your souls when you have been wandering? hath it comforted you when you have been cast down? hath it engaged your hearts unto God? Recall to mind what benefit and advantage you have had by it; and then ask what it hath done, that now you should forsake it. And in every ordinance that you are made partakers of, inquire diligently what power of God upon your own hearts goes forth in the dispensation of that ordinance. This will confirm and strengthen you; and without this all your profession is vain, and will signify nothing.
298
SERMON 19. F19
GOD THE SAINTS' ROCK.
"From the end of the earth will I cry unto thee, when my heart is overwhelmed: lead me to the rock that is higher than I." -- <196102>Psalm 61:2.
There are two things in the words: -- First, The state wherein the psalmist was. Secondly, The course that he steered in that state.
His estate is doubly expressed: --
1. From the place where he was, -- " From the end of the earth;" and,
2. From the condition he was in, -- " His heart was overwhelmed."
And in the course he steered there are two things also: --
1. The manner of it, -- "He cried unto the Lord."
2. The matter of that cry, -- "Lead me to the rock that is higher than I."
First. There is the state wherein he was. And, --
1. The first description of it (for both parts are metaphorical) is from the place where he was, -- " The end of the earth." Now, this may be taken two ways: -- either naturally, and then it is an allusion to men that are far distant and remote from help, relief, and comfort; or, as I may say, ecclesiastically, with reference to the temple of God, which was "in medio terrae," -- "in the midst and heart of the land," where God manifested and gave tokens of his gracious presence and favor: as if he had said, "I am at the end of the earth; far from any tokens, pledges, or manifestations of the love and favor of God, as well as from outward help and assistance."
2. The second description of his state is, that "his heart was overwhelmed." Wherein we have two things: --
(1.) A confluence of calamities and distresses.
(2.) The effect they had upon him; -- his heart was overwhelmed, and fainted under them. As long as the heart will hold up, they may be borne,
299
-- "The spirit of a man will bear his infirmity;" but when "the spirit is wounded," and the heart faints, a confluence of calamities greatly oppresses.
What is meant by "overwhelmed," himself declares in another place, Psalm 102. The title of the psalm is, "A prayer of the afflicted, when he is overwhelmed." And he describes that condition in the psalm itself, verses 3, 4, etc., "My days are consumed like smoke, and my bones are burned as an hearth. My heart is smitten, and withered like grass; so that I forget to eat my bread. By reason of the voice of my groaning my bones cleave to my skin. I am like a pelican of the wilderness: I am like an owl of the desert. I watch, and am as a sparrow alone upon the house-top. Mine enemies reproach me all the day; and they that are mad against me are sworn against me. For I have eaten ashes like bread, and mingled my drink with weeping, because of thine indignation and thy wrath: for thou hast lifted me up, and cast me down." To be overwhelmed, is to be under a confluence of all manner of distressing calamities. <19E203>Psalm 142:3, 4, he describes again what it is to be overwhelmed: "When my spirit was overwhelmed within me, I looked on my right hand, and beheld, but there was no man that would know me: refuge failed me; no man cared for my soul." So that to have a confluence of manifold distresses, with an eye to the indignation of God as the spring of those distresses, until the spirit sink and faint under it, is to have the heart overwhelmed. This is his state and condition.
Secondly. The course he takes in this state, as we have already observed, is also doubly expressed: --
1. In the manner of it. "I cried," saith he, "unto thee." The word is frequently used in this case in Scripture; and it is naturally expressive of the principal actings of faith in a distressed condition.
There are four things that faith will do in a condition of distress in believers; and they are all of them comprised in this expression, "I cried:" --
(1.) It will make the heart sensible of the affliction. God abhors the proud and the stubborn, that think by their own spirits to bear up under their pressures. <234612>Isaiah 46:12, "Hearken unto me, ye stout-hearted, that are far
300
from righteousness." Persons that think to bear themselves up, when God dealeth with them, by their stout heart, are such whom, of all others, God most despises and abhors: they are "far from righteousness." Now, crying doth include a sense of evils and pressures the soul is exercised withal, and that we do not despise God when we are chastened, as well as that we do not utterly faint, but cry unto the Lord.
(2.) The next act of faith is a holy complaint unto God in such a state and condition. So the psalmist tells us, <19A201>Psalm 102,
"A prayer of the afflicted, when he is overwhelmed, and poureth out his complaint before the Lord."
He often mentions "his complaint, coming with his complaint unto the LORD." And God takes nothing more kindly than when we come to him with our complaints; not repining at them, but spreading them before the Lord, as from whom alone we expect relief: for it declares we believe God concerns himself in our state and condition. There is no man so foolish, whatsoever he suffers, as to go unto them with his complaints whom he supposes are not concerned in him, nor have any compassion for him. It is a professing unto God that we believe he is concerned in our condition, when we cry unto him, and pour out before him our complaints.
(3.) There is in it an endeavor to approach unto God; as you do when you cry after one whom you see at a distance, and are afraid he will go farther from you. It is the great work of faith to cry out after God at a distance, when you are afraid lest at the next turn he should be quite out of sight. Crying to the Lord, supposes him to be withdrawing or departing.
(4.) There is earnestness in it. It is expressive of the greatest earnestness of spirit we can use, when we cry out in any case.
Thus he behaves himself during the condition described: -- He had a sense of his distress; he makes his complaint unto the Lord; he cries out after him, for fear he should withdraw himself, and that with earnestness, that God might come in to his help.
2. The matter of it is, -- that God would "lead him to the rock;" that is, that God would give him an access unto himself by Jesus Christ, in whom God is our rock and our refuge in all our distresses; that he would but open
301
a way through all his dark and overwhelming entanglements, that he might come unto himself, there to issue the troubles and perplexities that he was exercised withal.
That which I would speak to you, from the words thus opened, is this: --
Observation. In the most overwhelming, calamitous distresses that may befall a believing soul, faith still eyes a reserve in God, and delights to break through all to come unto him; though, at the same time, it looks upon God as the author of those calamities.
I have told you before, in the opening of the words, what I intend by these overwhelming distresses. They are of two sorts; inward and outward: --
First. Inward, in perplexities upon the soul and conscience about sin; when the soul is in darkness, and hath no apprehension of any ground upon which it may have acceptance with God; when it is pressed with the guilt of sin, and abides in darkness upon that account, and hath no light.
Secondly. Outward; and these are of two sorts: --
1. Private; in afflictions, losses, sickness, pains, poverty, either as to ourselves or those who are near unto us, and wherein we are concerned. These may sometimes have such an edge put upon them as to prove overwhelming.
2. Public, in reference unto the church of God; when that is in great distress, when there is no prospect of relief, no beam of light; when the summer is past, and the harvest ended, -- expectations come to an issue, and no relief ensues. This is an overwhelming distress to them whose hearts are in the ways of God, and have a concern in his glory, -- when Zion is in the dust, and the bones of the children of Zion lie scattered like wood upon the face of the earth
These are the heads of overwhelming distresses. And I say, faith looks upon them as proceeding from God. Is the soul in distress upon the account of sin? They are God's rebukes, God's arrows; -- it is God that hath caused this darkness. Is it troubled or pressed upon the account of afflictions or dangers? "Affliction," saith faith, "doth not spring out of the earth, or troubles from the ground; -- these things are from God." Is it with respect unto the church of God? "Who gave Jacob for a spoil, and
302
Israel to the robbers?" Is it not the Lord, he against whom we have sinned? It is, therefore, his wrath and indignation in all these things. Yet, notwithstanding this, faith will look through all, and make a reserve in God himself.
I shall, --
I. Give some instances of this.
II. Show the grounds of it.
III. Come to that which I chiefly intend; namely, to discover what it
is in God that in such an overwhelming condition faith can see and fix upon to give it support and relief.
IV. Show how this differs from that general reserve which the nature
of man is apt to take in his thoughts of God in distress.
I. I am to give some instances. And we have a very remarkable instance of
this in Jonah, who tells us, <320202>Jonah 2:2, that he was in "the belly of hell." Hell in Scripture, when it is applied to the things of this world, doth intend the depth of temporal evils; as in <191804>Psalm 18:4, "The sorrows of hell compassed me," saith David, speaking of the time of his affliction and persecution under Saul. And "the belly of hell" must needs be the darkness and confusion of all those calamitous distresses. Where did Jonah (viewing himself in this condition) look for the cause from whence it did proceed? He tells us, verse 3, "For thou hast cast me into the deep." He knew the occasion of it was his own sinful forwardness; the instrumental cause, -- the mariners, upon his own persuasion; but he refers it all to the principal cause, God himself: "Thou hast cast me into the deep." And how did this affect him? Verse 7, "My soul fainted within me." What relief then had he? Verses 5, 6, "The waters compassed me about, even to the soul; the depth closed me round about, the weeds were wrapped about my head. I went down to the bottom of the mountains; the earth with her bars was about me for ever." No manner of relief, support, or succor to be expected! What did he do in this case? He tells presently. "My prayer came in unto thee," saith he, looking upon God as him who had cast him into this condition; his eye was to him. David gives us several instances of it in himself. Once, I acknowledge, he was mistaken in his course. He tells us
303
so. <195503>Psalm 55:3-5, he had described the overwhelming condition wherein he was. And what course doth he take? Verse 6, "Oh that I had wings like a dove! for then would I fly away, and be at rest; I would wander far off, and be in the wilderness" "O that I was gone from the midst of all these perplexities, -- that I was rid of those that are ready to overwhelm me!" But this was not a right course. I might give innumerable instances of the contrary. <193109>Psalm 31:9, 10, etc., is a description of as sad a condition as any man can fall into, and which is accompanied with a great sense of God's displeasure, and of his own sin. Verse 10, "My strength faileth because of mine iniquity, and my bones are consumed." What course doth he then take? Verse 14, "But I trusted in thee, O Lord; I said, Thou art my God." "When my strength failed because of mine iniquities, and my bones were consumed; when there was nothing but distress round about me, and that from God, yet then `I trusted in thee, and said, Thou art my God.'" And this is what God himself invites us unto. <234027>Isaiah 40:27, there is a complaint made by Jacob, "My way is hid from the LORD, and my judgment is passed over from my God." We have but two things wherein we are concerned in this world, as we are professors of the gospel; and they are, -- our way, and our judgment. Our "way;" that is, the course of obedience and profession which, according to the truth, we are engaged in; as believing in Christ is called a "way." "My way of faith, my way of worship, my way of obedience, is hid from the Lord; God takes no notice of it;" which is as much as to say, "My all in the things of God is at a loss: God takes no notice of my way." Should that be our condition, really we should be of all men most miserable. But there is also our "judgment;" that is, the judgment that is to be passed upon our cause and way, which David doth so often pray about when he begs that God would "judge him in his righteousness." Now saith the church here, "God takes no notice of it, but hath put off the cause to the world. My judgment is passed over, determined for me no more; but he lets me suffer under the judgment of the world." And truly, when our way and judgment is passed over, -- profession and obedience as it were hid from God, -- God takes no notice of them. And when he puts off the judgment and determination of our cause, what have we more in the world? What doth God now propose to them for their relief? what promises, what encouragements, will he remind them of? Nothing but himself. Verse 28, "Hast thou not known? hast thou not heard, that the everlasting God, the LORD, the Creator of the ends of
304
the earth, fainteth not, neither is weary? there is no searching of his understanding." God calls them to consider him in his own nature and being, with those glorious acts suited thereunto. He calls our faith to look for rest in himself alone. It is impossible thy way and thy judgment should thus pass over from him, because he is "the everlasting God, the LORD, the Creator."
II. I come now to the grounds of it, -- whence it is that faith doth this.
And that is upon a twofold account: --
1. Because it knows how to distinguish between the nature of the covenant and the external administration of it.
2. Because it is natural to faith so to do; and that upon a double account, as we shall see presently: --
1. Faith doth this, because it is able to distinguish between the covenant itself, which is firm, stable, invariable; and the administration of the covenant, which is various and changeable, -- I mean the outward administration of it. And this God teaches us, <198930>Psalm 89:30-34, "If his children" the children of Jesus Christ -- "forsake my law, and walk not in my judgments; if they break my statutes, and keep not my commandments; then will I visit their transgression with the rod, and their iniquity with stripes. Nevertheless my loving-kindness will I not utterly take from him, nor suffer my faithfulness to fail. My covenant will I not break, nor alter the thing that is gone out of my lips." The covenant of God shall stand firm and unalterable, then, when the rod and the stripes of men are upon our backs. In the midst of all God's visiting for iniquity, whether by internal rebukes or outward chastisements, yet faith sees the covenant stable; and so makes unto God upon that account. David, when he comes to die, gives it as the sum of all his observation, that the covenant was immutable, but the outward administration various, 2<102305> Samuel 23:5,
"Although my house be not so with God, yet he hath made with me an everlasting covenant, ordered in all things, and sure."
"However God doth deal with my house, whatever misery is brought upon us, yet the covenant itself is everlasting; `ordered in all things, and sure.'" Whatever misery and distress may fall upon a believing soul (and I
305
pray God help me to believe it, as well as to say it), -- whatever darkness or temptation he may be exercised withal upon the account of sin -- whatever pressure, in afflictions, persecutions, dangers, may befall him -- they all belong unto God's covenant dispensation in dealing with him. For God being his God in covenant, he acts according to the covenant in all things. Hence saith Hezekiah, <233816>Isaiah 38:16,
"O LORD, by these things men live, and in all these things is the life of my spirit."
What are these things? Why, saith he, "I reckoned till morning, that, as a lion, so will he break all my bones; from day even to night wilt thou make an end of me. What shall I say? he hath both spoken unto me, and himself hath done it; I shall go softly all my years in the bitterness of my soul." One would think the next words would be, "By these things men die." No; but, "By these things believers live, and in all these things is the life of my soul'" because they are all administered from the invariable covenant for the good of the souls of them who are exercised with them. Now, as God is pleased to declare himself, so is the soul to think of God in these dispensations of the covenant. Doth God hide his face, and leave the soul to darkness? -- in darkness it must be. Job<183429> 34:29,
"When he giveth quietness, who then can make trouble? and when he hideth his face, who then can behold him?"
Whether it be done against a nation, or against a man only, -- be it against one person, or the whole church of God, -- if he hides his face, and causeth darkness, none can behold him. When God chastens us, we cannot but look upon him as angry; when he gives us up into the hands of men, hard masters, we cannot but look upon it as a token of his displeasure. When God doth thus in his outward dispensation of the covenant, so that all things are dark, and show nothing but displeasure; and we are to look upon him as a God that hideth himself, and is displeased with us, and exercising anger towards us; -- in such a day what shall the soul then do? Why, under all these outward tokens of God's displeasure, faith will, though but weak and faint, work through unto God himself, as invariable in his covenant; and there have a reserve in him beyond them all. <199702>Psalm 97:2,
306
"Clouds and darkness are round about him; but righteousness and judgment are the habitation of his throne."
"I confess I have clouds and darkness round about me; but if I could but break through these clouds and darkness, that are the consequents of God's hiding his face, and come to his throne, there is righteousness and judgment, -- that righteousness and judgment wherein he hath betrothed me unto himself in covenant," <280219>Hosea 2:19.
"Could I get through this darkness of mind, this pressure upon my spirit, this sense of guilt, and come unto his throne; there I should find him faithful and stable in his promises, and unalterable in his love."
Now, suppose a person to have all these things upon him at once, -- that God hath left him to a great sense of sin (for our troubles about sin are not according to the greatness of our sin, but to the sense God will let in upon us; and they are not to be reckoned the greatest sinners who are most troubled for their sin), and his troubles are very great; and at the same time the Lord, in his providential dispensation, is pleased to exercise him in sharp afflictions; and if at the same time his interest and concernment in the people of God is likewise in darkness and distress, that there is no relief in that neither, -- to such a one there are clouds and darkness round about God. What then will faith do, in such a case? Why, true faith will secretly work through all to the throne of God, where there is righteousness, and judgment, and acceptance with him. So it is said, <230817>Isaiah 8:17,
"I will wait upon the LORD, that hideth his face from the house of Jacob, and I will look for him."
The face of God is his love in Christ, and the shining of his countenance in the promises of the covenant; for the way whereby God communicates his love unto our hearts, is by his promises. Now, when the soul is sensible of no communication of love, nor promise of it, then God is said to hide his face. What will faith do in such a case? -- betake itself unto any thing else for relief? No; saith he, "I will wait upon God, that hideth his face." As a traveler, when the sky is filled with clouds and darkness, tempests and storms, that are ready to break upon him everywhere, yet remembers that
307
these are but interpositions, and the sun is where it was; and if he can but shelter himself till the storm be over, the sun will shine out again, and its beams refresh him: so is it with the soul in this case; it remembers God is still where he was. "Though there are clouds within, and distresses without, -- sorrow, and anguish, and fears round about us, and the enemy enters into the very soul; yet the sun is where it was still, -- God will hide us where we may abide till this indignation be overpast, and the light of his countenance will yet shine upon me again." Faith considers God in the midst of all his various administrations; and so finds a way for relief.
2. Faith will naturally thus act, as it is the principle of the new nature in us, that came from God, and will tend unto him, whatever difficulties lie in the way.
Evangelical faith will have a secret double tendency to God: --
(1.) Upon that necessary respect which it indispensably and uncontrollably hath to Jesus Christ; for it being the purchase of Christ, and wrought in us by his Spirit, and being the product and travail of the soul of Christ, it hath a natural tendency unto him, 1<600121> Peter 1:21, "Who by him do believe in God," -- by Christ as mediator, as our surety, undertaking for us; -- so that let what will overwhelm the soul, where there is but the least faith, it will have relief in this, that Christ was substituted in its room against all real indignation and wrath from God. The father of the faithful was once reduced to great distress, -- when he had lifted up his knife to the throat of his only son: but when destruction lies so near at the door, a voice called to him from heaven, and stopped him; and he looked behind him, and saw a ram caught for a sacrifice to God. When many a poor soul hath the knife at the throat of all his consolations, ready to die away, he hears a voice behind him, that makes him look and see Christ provided for him, as a substituted sacrifice in his room.
(2.) The new creature is the child of God, whereof faith is the principle. It is begotten of God, of his own will; and so, against all interpositions and difficulties whatsoever, is tending to him.
308
III. I now proceed to show what it is that, in such an overwhelming
condition as I have described, faith regards in God to give it a support and relief, that it be not utterly swallowed up and overwhelmed. And, --
1. The first thing faith considers, in such a condition, is, the nature of God himself and his excellencies. This is that which God, in the first place, proposes for our relief, <281109>Hosea 11:9, "I will not execute the fierceness of mine anger, I will not return to destroy Ephraim." What reason doth he give to assure us that he will not? "For," saith he, "I am God, and not man; the Holy One in the midst of thee." He proposes his own nature to our faith, to confirm us that, whatever our expectations be, he will not execute the fierceness of his wrath; and he reproaches them who put their trust in any thing that is not God by nature. So <053221>Deuteronomy 32:21, "They have provoked me with that which is not God." And he curseth him "that trusteth in man, and maketh flesh his arm," <241705>Jeremiah 17:5. But he proposes himself for our trust, -- one of infinite goodness, grace, bounty, and patience.
Now, there are two ways whereby God proposes his nature, and the consideration of it, for the relief of faith in overwhelming distresses: --
(1.) By his name. The name of God is God himself, <190910>Psalm 9:10, "They that know thy name will put their trust in thee;" that is, "They that know thee." Whatsoever the word itself signifies, yet it is the nature of God that is declared by his name. And you know how he doth invite and encourage us to trust in the name of God: "The name of God is a strong tower; the righteous runneth into it, and is safe," <201810>Proverbs 18:10. <235010>Isaiah 50:10," Let him trust in the name of the Lord, and stay upon his God." The name of the Lord, is what he declares himself to be,
"The LORD God, merciful and gracious, long-suffering, and abundant in goodness and truth, forgiving iniquity, transgression, and sin," <023406>Exodus 34:6, 7.
Here he reveals and declares his name. God proposes his name, and the declaration of it, against the working of unbelief; which apprehends that he is severe, wrathful, -- that he watcheth for our halting, treasures up every failing and sin to be avenged of it, and that he will do it in fury. No: saith God, "Fury is not in me," <232704>Isaiah 27:4. The Lord is good and gracious, as
309
appears by his name, especially as revealed in Christ; so that faith will find secret encouragement in it in all distresses.
By the way, hence you may observe, that God in former days, whilst revelation was under a progress, and he revealed himself by little and little, did still give out his name according as the state and condition of his church and people required; because he called them to trust in his name. How did he reveal himself unto Abraham? He tells you, <020603>Exodus 6:3, "I revealed myself unto Abraham by the name of God Almighty." So, <011701>Genesis 17:1, he says to him, "I am the Almighty God." And he gives an explication of that name, <011501>Genesis 15:1, "I am thy shield, and thy exceeding great reward." Abraham was in a state and condition wherein he wanted protection in the world; for he was a stranger, and wandered up and down among strange nations, that were stronger than he, and such as he might fear destruction from every day. "Fear not," saith God, "for I am God Almighty; I am thy shield.'" And in the faith of this did Abraham travel among the nations. And at that time he had no child. What end, then, should he have of all his labor and travel? Why, saith God, "I am thy reward." And <011401>Genesis 14, where there is a discourse about the nations of the world, who began to fall into idolatry, Melchizedek is called "The priest of the most high God." God revealed himself to be a "high God," to cast contempt upon their dunghill gods. And when Abraham came to speak with the king of Sodom, he says," I have sworn by the most high God." So when God came to bring the people out of the land of Egypt, he revealed himself unto them by his name Jehovah. "I did not reveal myself so before," saith God; "but now I reveal myself so, because I am come to give subsistence unto my promise." Thus God dealt with them, when he came to maintain his church, by gradual revelations. But now God reveals himself by his whole name; and we may take what suits our distress, especially that which is comprehensive of all the rest, -- " The God and Father of our Lord Jesus Christ."
(2.) God doth this by comparing himself to such creatures as act out of natural kindness: "Can a woman forget her sucking child? Yet will I not forget."
310
Now, there are three reasons why it is necessary that faith, in an overwhelming condition, should have regard to the nature of God, and the essential properties of his nature, for its relief: --
[1.] Because of the circumstances of our distresses;
[2.] Because of the nature of them; and,
[3.] Because of the nature of faith: --
[1.] Because of the circumstances of our distress. There are three or four circumstances that may befall us in our distress, that faith itself can get no relief against them, but from the essential properties of the nature of God: --
1st. The first is, place. Believers may be brought into distress in all places of the world; -- in a lions' den, with Daniel, -- in a dungeon with Jeremiah; they may be banished to the ends of the earth, as John to Patmos; or they may be driven into the wilderness, as the woman by the fury of the dragon. The whole church may be cast into places where no eye can see them, no hand relieve them, -- where none knows whether they are among the living or the dead. Now, what can give relief against this circumstance of distress which may befall the people of God? Nothing but what Jeremiah tells us, <242323>Jeremiah 23:23, "Am I a God at hand, and not a God afar off, to the ends of the earth?" <19D907>Psalm 139:7, "`Whither shall I flee from thy presence?' to the utmost ends of the earth?" It is all in vain: the essential omnipresence of God can alone relieve the souls of believers against this great circumstance of various places, whither they may be driven to suffer distresses and be overwhelmed with them. If the world could cast us out where God is not, and hath nothing to do, how would it triumph! It was a part of their bondage and great difficulty of old, that the solemn worship of God was confined to one certain country and place; so that when the enemies of the church could cast them out from thence, they did, as it were, say unto them, "Go, serve other gods." God hath taken off that bondage; all the world cannot throw us out of a place where we cannot worship God. Wherever there is a holy people, there is a holy land, and we can be driven to no place but God is there; and if we should be compelled to leave our land, we have no ground to fear we shall leave our God behind us. God's essential omnipresence is a great relief
311
against this circumstance of distress, especially to souls that are cast out where no eye can pity them. Should they be cast into dungeons, as Jeremiah was, yet they can say, "God is here."
2dly. It is so likewise with respect to time. The sufferings of the Church of God are not tied up to one age or generation. "We can see some little comfort and relief that may befall us in our own days; but what shall become of our posterity of future ages?" Why, God's immutability is the same throughout all generations; his "loving-kindness fails not," as the psalmist saith, -- which is the only relief against this distress. Alas! if a man should take a prospect of the interest of Christ at this day in the world, and consider the coming on of wickedness like a flood in all parts of the earth, he would be ready to think, "What will God do for his great name? what will become of the gospel of Christ in another age?" But God is the same through all times and ages.
3dly. There is relief to be found in God, and only in himself, in the loss of all, -- when nothing remains. Should a man lose his lands, if his house remains he hath something to relieve him; he knows where to repose his head under his cares. But when all is gone, what can relieve him? Nothing but God and his all-sufficiency. This was Habakkuk's comfort if all should fail him. "Yet," saith he, "I will rejoice in the Lord, and joy in the God of my salvation."
4thly. The last circumstance of distress is death. The way and manner whereby it may approach us, and how soon this will be, we know not. When all this state and frame of things shall vanish, and we prove to have an utter unconcernment in things below; when the curtain shall be turned aside, and we shall look into another world; the soul's relief lies in God's immutability, -- that we shall find him the same to us in death as he was in life, and much more.
312
SERMON 20. F20
"From the end of the earth will I cry unto thee, when my heart is overwhelmed: lead me to the rock that is higher than I." -- <196102>Psalm 61:2.
IN my former discourse upon this text, I told you that there were three reasons why faith betakes itself to the nature of God for relief in overwhelming distresses. The first was taken from the circumstances of those distresses; the second from the nature of them; and the third from the nature of faith itself. I mentioned four circumstances in such distresses, that nothing can relieve the souls of men against, but the consideration of God's essential, properties; which I shall not here repeat, but proceed to the second reason: --
[2.] There are some distresses that, in their own nature, refuse all relief that you can tender them, but only what is derived from the fountain itself, -- the nature of God. Zion's distress did so, <234914>Isaiah 49:14, "Zion said, The LORD hath forsaken me." And <234027>Isaiah 40:27, "My way is hid from the LORD, and my judgment is passed over from my God." She was in that distress, that nothing but the nature of God could give her relief. God therefore proposeth that unto her, "Hast thou not known? hast thou not heard, that the everlasting God, the LORD, the Creator of the ends of the earth, fainteth not?" verse 28. A man would think, sometimes, it was no difficult thing to answer those objections which believing souls charge against themselves, even such as we are well and comfortably persuaded are believers. But it frequently falls out quite otherwise; and nothing will bring them to an issue, but the consideration of the infinite grace and goodness that is in God.
Nay, there may be temporal distresses that, in their own nature, will admit of no other relief; -- as when the whole church of God is in extreme calamity in the world, which nothing can remove but infinite power, goodness, and wisdom. You know how Moses was put to it when God told him he would deliver Israel out of Egypt. He looked upon it as impossible, and raised objections till it came to that, <020313>Exodus 3:13, -- "If it must be so, tell me thy name." And God revealed his name: "I AM THAT I AM." Till God confirmed him with his name, -- that is, with his
313
nature, -- Moses could see no way possible how the church should be delivered. And so it falls out with us as with Moses. When God did not appear, Moses thought he could have delivered them himself, and goes and kills the Egyptian; but when God appeared, he could not believe that God himself could do it, till he gave him his name.
But some may object, "When faith comes to approach unto God to find relief, as God proposes himself in his name, it will find other things in God besides his goodness, grace, and mercy. There is severity, justice, righteousness in God; which will give as much discouragement on the one hand as the other properties will give encouragement on the other. To come to God, and see him glorious in holiness, and infinite in severity and righteousness, -- here will be discouragement." I shall answer this briefly, and so pass on: --
1st. It is most true that God is so. He is no less infinitely holy than infinitely patient and condescending; no less infinitely righteous than infinitely merciful and gracious: but these properties of God's nature shall not be immediately glorified upon their persons who go unto him and make their addresses in faith; though he will be so to others. There is nothing but faith can take a proper view of God. Wicked men's thoughts of God are referred unto these two heads: --First, They think, wickedly, "that God is altogether such an one as themselves," <195021>Psalm 50:21. While under the power of their corruptions and temptations, while in pursuit of their lusts, they have no thoughts of God, but such as these. The meaning of which is, -- that he is not much displeased with them in what they do; but hath the same care of them in the way of their sins, as of the holiest in the world. Secondly, Their other thoughts are (commonly when it is too late, and God lets his terrors into their souls) what the prophet saith in Isaiah, "Who of us shall dwell with eternal fire?"
2dly. God hath given believers assurance that he will not deal with them according to the strictness of his holiness and severity of his justice. So speaks Job, Job<182303> 23:3, 4,
"Oh that I knew where I might find him! that I might come to his seat! I would order my cause before him, and fill my mouth with arguments."
314
But doth he know of whom he speaks? and what this great and holy One will speak when he appears? Yes; verse 6, "Will he plead against me with his great power? No; but he will put strength in me." "God will not plead with me by his dread, and terror, and great severity; but he will put strength in me." Therefore, <232705>Isaiah 27:5, he bids them "lay hold on his arm." Who dare lay hold on God's arm? "Let them lay hold upon my arm, that they may have peace; and they shall have peace." Poor creatures are afraid to go to God, because of his power; but "Fury is not in me," saith God.
3dly. It is impossible for faith ever to consider the nature of God, but it hath a secret respect unto Jesus Christ, as the days-man or umpire between God and the soul, and as him by whom -- as to all that concerns these properties of his nature -- his severity and justice are already manifested and glorified.
[3.] There is one reason more why the soul will thus, in overwhelming distresses, betake itself unto the nature of God, as manifested by his name; and that is taken from the nature of faith itself. The formal reason of faith is the veracity of God's word. What we believe with divine faith, we believe upon this account, -- that God hath revealed and spoken it. And the ultimate object of faith is God's all-sufficiency. And whatsoever you act faith immediately upon, it will not rest and be satisfied till it comes, as it were, to be immersed in the all-sufficiency of God; like the stream of a river that runs with great swiftness, and presses on till it comes to the ocean, where it is swallowed up. It is said, 1<600121> Peter 1:21, that "through Christ we believe in God." Christ is the immediate object of faith; but God in his all-sufficiency is the ultimate object of faith.
Again: faith acts thus, because it is the great principle of that divine nature which God hath inlaid in our souls, created in us, and whereof he is the Father; for "of his own will he hath begotten us, by the word of truth." Faith, therefore, as it is the child of God, -- the new nature that God hath ingrafted in us, -- has a natural tendency towards God; so that it is working in and through all to God himself, who is its Father. This is the first thing that the soul considers in God, that faith makes its application unto for relief.
315
2. In an overwhelming condition, faith finds relief in sovereign grace; that is, grace as it is absolutely free. What I mean by it, is that which is mentioned, <023319>Exodus 33:19, "I will be gracious unto whom I will be gracious, and I will show mercy upon whom I will show mercy." The things we stand in need of are grace and mercy; the principle from whence they flow, and are bestowed, is the sovereign will and pleasure of God. God refers the dispensation of all grace and mercy merely unto his own sovereign will and pleasure. Now, when the soul can find nothing in the promise, nothing in any evidence of the love of God, or in the experience that it hath formerly had, it betakes itself unto the sovereignty of grace. And in sovereign grace there are two things: --
(1.) That God is able to give relief in the state and condition wherein we are; whatever we stand in need of, -- mercy, life, salvation, -- God is able to give it: whatsoever he will do, he can do. And this in the Scripture is made a great encouragement of rest upon God. Thus, <270317>Daniel 3:17, when Shadrach, Meshach, and Abednego were in that great and overwhelming distress, what did they relieve themselves withal? "If it be so," say they, "our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up." "If God will not:" it is not, "If God cannot;" for he can do what he will. If he had not been able, they would not have worshipped him. There is nothing for these sixteen hundred years that hath seemed harder to be effected, than the call of the Jews; but the apostle gives us this ground yet to fix our hopes upon, in the expectation of it: -- "They may be grafted in; `for God is able to graft them in again,'" <451123>Romans 11:23. The very power of God -- that he is able to do whatever he pleases -- is a foundation for faith to act upon, and relieve itself by. And therefore God pleads it emphatically, <235002>Isaiah 50:2, 3, where he tells them that his hand is not shortened that it cannot save, but he is still able to do it. "Is my hand shortened at all," saith he, "that it cannot redeem? or have I no power to deliver? Behold, at my rebuke I dry up the sea: I make the rivers a wilderness: I clothe the heavens with blackness, and I make sackcloth their covering."
Now, there are four things that are included in this very apprehension of faith that God is able to do this, whatever our condition be: --
316
[1.] There is nothing contrary to his own nature in it. There are things that are contrary to the nature of God, and these things God cannot do. "God cannot lie," <560102>Titus 1:2; <580618>Hebrews 6:18. It is one part of God's infinite perfection, that he can do nothing contrary unto his own nature. So that whatever I believe is of God's sovereign grace, which he is able to do, I believe there is nothing in it contrary unto the nature of God. Whatever apprehensions we have of pardon of sin, it includes an atonement; for without an atonement God is not able to pardon our sins: God cannot do it without satisfaction unto his justice. So that every soul that hath an apprehension that there is sovereign grace in God, whereby he is able to relieve and help him, he includes in that apprehension the belief of an atonement; without which God cannot do it. "He cannot deny himself." It is the judgment of God, that "they that commit sin are worthy of death."
[2.] If God be able, there is nothing in it contrary to any decree of God. There are many things that may be contrary to God's decree, that in themselves were not contrary unto his nature; for the decree of God is a free act of his will, which might have been, or not have been. But when the decree of God is engaged, if any thing be contrary unto it, God cannot do it; for he is not changeable.
Now, the decree of God may be taken two ways: --
1st. For his eternal purpose concerning this or that person or thing. But this I intend not.
2dly. The decree of God signifies "sententia lata," "a determinate sentence,' that God hath pronounced against any person or thing; contrary to which God will not proceed. So, <360202>Zephaniah 2:2, we are invited to "seek the LORD, before the decree bring forth;" that is, before God hath passed an absolute and determinate sentence in that matter and case. When Daniel would assure Nebuchadnezzar of his doom, he tells him it was "the decree of the Most High," chapter <270424>4:24. So in the case of Saul. "The LORD hath rejected thee," saith Samuel, 1<091526> Samuel 15:26. But will he not call it back? No; "The Strength of Israel will not lie," verse 29. The sentence is gone forth, and it shall stand. God rejected the house of Eli from the priesthood, 1<090201> Samuel 2. But will he not return again? No; "The iniquity of the house of Eli shall not be purged with sacrifice nor offering for ever," 1<090314> Samuel 3:14. So it was with them of whom God "sware in
317
his wrath they should never enter into his rest." Now, while there is faith in God's sovereignty, if there be no decree in the case, there is hope. But if God had decreed, and put forth his oath, he would not have raised my faith to look after sovereign grace; -- which declares an ability in God, that he can do it.
[3.] It includes this, That there is nothing in it contrary unto the glory of God; for this is the measure of all that God doth in all his dealings with us, -- he aims in all things at the manifestation of his glory. And we are not to desire any thing that is contrary to the glory of God. We are not to desire that God would not be holy and righteous because of us, -- that we might be saved in our sins, and while we are obstinate in them. This is to desire that God would not be God, that we might live. But now, to save an humble, broken, contrite sinner, -- a poor guilty creature, that lies at his feet for mercy -- to deliver poor distressed believers from ruin and oppression, -- is not inconsistent with the glory of God. God can do this for the advancement of his glory. I have known it go well with some poor souls when they could come to believe this, that to save and pardon them was not contrary to God's nature, decree, and glory.
[4.] There is this in it also, That if there be need of power, God can put it forth, that power which carried Abraham through all difficulties. <011814>Genesis 18:14, "Is any thing too hard for the Lord?' What is your difficulty? it may be an overwhelming guilt of sin? "Is any thing too hard for God?" What is your distress? a wicked, prevailing corruption? "Is any thing too hard for God?" In outward distresses that lie upon the church of God, there is this relief in sovereign grace: "Is any thing too hard for God?" Every thing is too hard for us; but nothing is too hard for God. This is the first thing in sovereign grace, -- that God is able.
(2.) If it be so, then all that we have to do is resolved into the will of God; so that all I have to do in this world is but to go to God, as the leper did unto Christ: "Lord, if thou wilt, thou canst make me clean." If God will, he can pardon, sanctify, save me. And if God will, he can deliver his church and people. Here lies the whole question, -- it is all resolved into his will.
Now, two things ensue after once a poor soul hath resolved all his concerns into the will of God: --
318
[1.] There will be an end put unto all other entangling disputes and dark thoughts, which overwhelm the mind: "For now," saith the soul, "it is come to this, that my whole condition depends upon God's sovereign pleasure." David somewhere makes his complaint, that he was in the mire. A poor creature is bemired; and the more he plungeth, the faster he sticks. When a soul is in this condition, saith God, "Be still, and know that I am God," <194610>Psalm 46:10. And now all is rolled upon the will of God.
[2.] When once we can resolve our conditions absolutely, without farther dispute, into the will of God, innumerable arguments will arise to persuade the soul that God will be willing. I will name some of them: --
1st. One is taken from that goodness and graciousness of his nature which we have been before considering and proposing unto you, and doth now properly in this place occur unto us. Suppose any of us had a business with a man whom we believe to be a good man, -- a man that hath something of the image of God upon him, -- and the matter is to us of great importance (it may be, as much as our lives are worth), and he can easily do it, without any prejudice or disadvantage unto himself, with one word; -- can we cast a greater reflection upon this man, than to think he will not be willing to do it? -- that, merely to do us a mischief and spite, he will change his own nature, and act contrary to his own principles? Shall we, then, question the good-will of God? Shall we question, when all is resolved into his will, that he will not give us out grace and mercy in time of need? Our Savior presses this argument, <421111>Luke 11:11-13, and in other places, where he brings the issue as near as possible; telling us, it is not to be expected that a child, who finds nothing but his father's will to hinder, will mistrust his giving him bread. "And if ye, being evil," saith he, "know how to give good gifts unto your children, how much more shall your heavenly Father give the Holy Spirit to them that ask him?" And when we can bring the concerns of God's church and people merely to his will, his own nature will supply us with arguments enough to confirm our expectation that he will do it.
2dly. There is another great argument, when all is brought to the sovereignty of the will of God, which is mentioned, <450832>Romans 8:32,
"He that spared not his own Son, but delivered him up unto death for us all, how shall he not with him also freely give us all things?"
319
Shall I question whether God will do this thing or no, considering this great instance of his will? It was his will to send Jesus Christ to die for poor sinners. He did not send him to die in vain, and that his death should be lost. If God were not willing to give out grace and mercy to sinners, wherefore did he send Jesus Christ? why did he give his own Son out of his bosom? why did he not spare him, and cause our iniquities to meet upon ourselves? Can God give a greater sign of his readiness to spare sinners than his dealing with Jesus Christ? That is the second thing which faith considers, when it comes unto God for relief in an overwhelming condition, -- sovereign grace, that God is able, all things are resolved into his will.
3dly. Faith in this matter takes into consideration that one particular property of the grace of God in Christ which is mentioned, <490308>Ephesians 3:8, "The unsearchable riches of Christ." Saith faith, "There is more grace and more mercy too in God (for these are God's riches that are here intended) than possibly I can see and look into. Will the mercy that hath been declared unto my faith, the promises that have been discovered and revealed unto me, give me satisfaction? No, they will not. I cannot be satisfied with what I have received, with what discoveries have been made unto me of the grace of God." But, saith the soul, "There lie behind unsearchable riches of grace, which I can by no means conceive; which all the world, or all the angels in heaven cannot find out." This is a great relief in an overwhelming condition.
4thly. Once more: faith in such a condition learns to resolve former experiences, not into its own present condition, but into the unchangeableness of God. And this one thing being wisely managed, is enough to relieve our souls under many overwhelming distresses that do befall us. The psalmist doth so, <197701>Psalm 77. He had experience of God, verse 6, "I call to remembrance my song in the night." Compare it with that in Job<183510> 35:10, "Where is God my maker, who giveth songs in the night?" David intends some such intimation of the love and good-will of God as made him rejoice in the night season. But what is his state now? He tells you, verse 2, that it is the "day of his trouble;" that "his sores run in the night and cease not; his soul refuses to be comforted." And, verses 7, 8, etc, "Will the Lord cast off for ever? and will he be favorable no more? Is his mercy clean gone for ever? doth his promise fail for evermore?
320
Hath God forgotten to be gracious? hath he in anger shut up his tender mercies?" In this grand and overwhelming distress where doth he find relief? He resolves his experience into the unchangeableness of God, verse 10, "This is my infirmity; but I will remember the years of the right hand of the Most High." "He that gave me that former song in the night season, though now I am nothing but darkness, and ready to fear his mercy is quite gone for ever; yet he is the same, and he will give in the like experience again: though I am changed, he is not."
3. I should go farther, to show what respect faith in such a condition hath unto the covenant of God; but I cannot now insist upon it.
IV. I thought to have shown you also, in the last place, the difference
between the faith of the godly and that of unbelievers, -- that which the worst of men will have in God in the time of their distresses, and that relief which true evangelical faith finds in an overwhelming condition; but I see it would take up too much time.
One word of use, and I have done.
Use. This is an overwhelming time, -- a time wherein many are at the ends of the earth literally, and many metaphorically, -- a time and season wherein most that fear the Lord are obnoxious to some overwhelming distress or other. Suppose that God hath not let forth upon many at this day an overwhelming sense of guilt, -- that there are not many tempted, wounded, and troubled (though some there are, whom we meet with every day); yet I have great reason to fear that, if we were all rightly awakened, an overwhelming distress would come upon the minds of men, from the want of humility, holiness, fruitfulness, faith, and love; which ourselves have sometimes enjoyed, and are proposed unto us, and which the examples of them who are gone before us lead us to inquire after. Are none overwhelmed with the hardness of their hearts, instability of their spirits? -- overgrown with careless, empty, light, worldly frames? Truly, more or less, we have all reason to be overwhelmed; and we have showed you a little where our relief lies in this state and condition.
Are we ready to be overwhelmed with the calamitous condition of the people of God all over the world, and as to ourselves, our goods, and personal concerns, -- any thing that is near and dear unto us? I pray God
321
make our hearts jealous over it, especially those that are at ease in their health and prosperity. When God throws others of his people into the furnace, such have great reason to be jealous lest he deal more severely with them than the poorest saint that wants a morsel of bread. Well, you see the way of relief in this case also. It is God alone unto whom we must make our application. He is willing to receive us, because of the goodness of his nature; and he is able to save us, because of the abundance of his grace and power.
322
SERMON 21. F21
GOSPEL CHARITY,
"And above all these things put on charity, which is the bond of perfectness." <510314>Colossians 3:14.
THE word agj ap> h, which we here translate "charity," is the only word used in the [New Testament to signify "love." And I wish we had always rendered it so, because in our common use of speech, charity is restrained to one effect of love, in relieving the poor and afflicted; which is nowhere the sense of the word in Scripture. It is love, then, that is intended. "Above all these things put on love." There is no grace nor duty but the exercise and practice of it is commanded in the Scriptures, and most of them fall under particular commands, and are enjoined absolutely; but there is but this one, that I remember, which hath a preference given unto it in a command above other things, as here, Epi< pa~si de< tou>toiv, -- "Above all these things put on love." So 1<600408> Peter 4:8, Pro< pan> twn, -- "Before all things, have fervent love among yourselves." And so in that of our apostle, 1<461231> Corinthians 12:31. He had given them directions about the use and improvement of spiritual gifts for the edification of the church (and it is an excellent way to have the church edified, by the due and orderly exercise of the gifts of the Holy Ghost in the elders and members); but when he hath done, he adds, "Behold, I yet show you a more excellent way;" and that is this duty of love, as he shows in the next chapter. It is not only commanded, but it hath a special eminency and excellency put upon it, in reference to all other duties, for some certain end.
That which I shall at present discourse upon is this: --
Observation. Love, and its exercise, is the principal grace and duty that is required among, and expected from, the saints of God, especially as they are engaged in church-fellowship.
I shall not prove it in general, but speak to these three things: --
I. I shall show you the nature of this love that is thus signalized in the
gospel precept.
323
II. Give you the reasons of the necessity and importance of it, by
mentioning some of them the Scriptures give.
III. Lay down some directions for its practice: --
I. Concerning the first we may observe, that the love here intended is the
second great duty that was brought to light by the gospel. There is nothing of it in the world, neither as to the degree nor as to the knowledge of it, but what proceeds from the gospel. The world neither hath it nor knows what it is. Variance, strife, wrath, entered by sin; for when we fell off from the love of God, and from his love to us, it is no wonder if we fell into all hatred and variance among ourselves. The love of God was originally, in the state of innocency, the bond of perfection: when that was broke, all the creation fell into disorder, -- all mankind, in particular, into that state described by the apostle, <560303>Titus 3:3, "Living in malice and envy, hateful, and hating one another." There is carnal and natural love still in the world, that follows necessarily upon natural relations; and the same is in some degree in brutes themselves. There is also a love that arises from a society in sin, in pleasure, -- from a suitableness of humor in conversation, or of design as to political ends; to which heads you may reduce all the love in the world: but all these are utter strangers from this evangelical love. And therefore, when it was brought to light by the gospel, there was nothing so much amazed the heathen world as to see this new love among Christians. It was even a proverb among them: "See how they love one another!" To see persons of different sorts, different nations, tempers, degrees, high and low, rich and poor, all knit together in love, was the great thing that amazed the heathen world. And I shall show you the grounds of it afterward.
You may likewise observe, that this love is the means of communion between all the members of the mystical body of Christ, as faith is the instrument of their communion with their head, Jesus Christ. And, therefore, our apostle doth seven or eight times in his epistles join faith and love together, as the entire means of the communion and fruitfulness of the mystical body of Christ. And in one place he hath so ordered his words, to show their inviolableness and indissolubleness, that you must make a distribution of them to gather their right sense. It is in Philemon, verse 5, "Hearing of thy love and faith, which thou hast toward the Lord
324
Jesus, and toward all saints." A man would think that both the objects relate to both the duties, -- faith and love towards Christ, and towards all the saints. But though Christ be the object of our love also, the saints are not the object of our faith; so that you must make a distribution of the words: "Hearing of thy faith towards the Lord Jesus Christ, and of thy love towards all the saints." But the apostle so places them to show how indissoluble these things are, that they must go together; -- where the one is, there will be the other; and where the other is not, there that will not be. It is therefore the life, and soul, and quickening form f22 of all duties that are performed, among believers toward one another. Whatever duties you do perform, be they never so great and glorious, never so useful one to another, to any of the members of Christ; if they are not quickened and animated by this love, they are of no value to thy communion with Christ, and edification of the church. And men may perform many things that appear to be duties of love, without love. In the two verses before the text, saith the apostle, "Put on therefore, as the elect of God, bowels of mercies, kindness, humbleness of mind, meekness, long-suffering; forbearing one another, and forgiving one another, if any man have a quarrel against any: even as Christ forgave you, so also do ye. But above all these things put on love." So that all these things may be, yet not love. Those which seem to be the greatest and most effectual fruits of love whatever, yet they may be all without love. We may forbear without love, forgive without love, be kind to one another without love; and all this of no use, if above all these things, over and upon them, we do not superinduce love, -- if we be not quickened and acted by love. The truth is, he that shall read over the New Testament, especially those things which we have most reason particularly to consider in it, -- which are the special instructions and commands that Christ left unto his disciples when he was going out of this world, -- would think this same love, whatever it be, is the sum and substance of all that Christ required of us; as indeed it is. And the apostle John, who lived long, and lived to see the Christian religion much propagated in the world, and very probably saw a decay of love, wrote his First Epistle almost to this very end and purpose, -- to let us know, that there was neither truth of grace, nor evidence of the love of God to us, nor of our love to God, unless there was fervent and intense love towards the brethren. Whatsoever we think of our profession, if there
325
be not an intense love unto the brethren, we have neither the truth of grace, nor evidence of God's love to us, or of our love to God.
But you will say, then, "What is this love?"
I answer briefly, It is a fruit of the Spirit of God, an effect of faith, whereby believers, being knit together by the strongest bonds of affection, upon the account of their interest in one head, Jesus Christ, and participating of one Spirit, do delight in, value, and esteem each other, and are in a constant readiness for all those regular duties whereby the temporal, spiritual, and eternal good of one another may be promoted.
I will a little open the description I have given of it, and so proceed: --
1. This love, concerning which I speak, is a fruit of the Spirit, <480522>Galatians 5:22, "The fruit of the Spirit is love." There may be, and is implanted in some natures, a great deal of love, kindness, and tenderness, in comparison of others that are forward; but that is not the love here intended. That which renders it peculiarly gospel love is its being the product of the Spirit of God in our hearts. Truly, I cannot turn aside to every particular, to show how we may know whether love be a fruit of the Spirit, or arising from our own natural inclination; but you must inquire into it upon those general rules that are given to discern and distinguish such things. This only I say, it is a fruit of the Spirit, a product of the Holy Ghost in us, or it belongs not to our work.
2. It is an effect of faith. So saith the apostle, "Faith worketh by love." How doth faith work by love? how doth faith set love on work? When it respects God's command requiring this love, his promise accepting it, and his glory, whereunto this love is directed, -- then doth faith work by love. And it is not the love we aim at, which we design and press upon you, if it proceed upon any other account but this, -- because Christ commands it, and promises to accept it, and because it lies in a tendency to his glory. Self may work by love sometimes, -- flesh, interest, or reputation may work by love; that is, by the fruit of it: but it is that love which faith worketh by that we alone intend.
3. It is that love which doth knit together the hearts and souls of believers with entire affection one unto another. For the apostle tells us, <490416>Ephesians 4:16, speaking of that communion which the church hath by
326
love, "The whole body is fitly joined together and compacted by that which every joint and part supplieth." Now, we can supply nothing to one another but by love; and from thence issues delight and esteem. "All my delight," saith he, "is in the saints," <191603>Psalm 16:3, "and in them that excel in the earth." And there is that valuation, that we ought to lay down our lives for the brethren; that is, to be willing to expose ourselves to difficulties and dangers, our lives to hazard, yea, to lay them down, if the edification of the church so require. The martyrs of old did not lay down their lives for Christ personally only, but for Christ mystical; they not only laid them down in faith, but in love, -- love to the church. The apostle saith of all his afflictions, "I fill up the measure of the afflictions of Christ, for his body, which is the church." He bore his afflictions out of love to the church, as well as out of faith and love to Christ personally, that there might be no offense, scandal, or temptation befall the church. That their faith might be confirmed and strengthened was a great reason why the martyrs laid down their lives. And it should be so with us, if we come to be called thereunto. This is that love which the Scripture speaks of; and not that careless, negligent, carnally-influenced love which the world, I had almost said, nay, I will say it, which too many professors abound withal, and no more. And it were a task, not for one sermon, but many discourses, to show what are the duties that his love requires of us, and will put us upon; how it will influence all our walkings, direct us in all our ways, -- in our whole course and conversation, and all that we do.
It may be asked, seeing all believers are the objects of this love, "How are we to exercise it towards them, since there are few of them we know and are acquainted withal, and that we have a satisfaction in their state and condition that they are such, -- few, that we know their occasions, straits, and necessities?"
I answer, --
(1.) The whole mystical body of Christ being the adequate object of gospel love, of love in and by the Holy Ghost, it is indispensably required of us that, radically and habitually, we have an equal love unto all believers, as such, -- unto all the disciples of Christ throughout the world. But this is accompanied with some limitations: --
327
[1.] In the exercise of it, it will much answer the evidence that persons are interested in the mystical body of Christ. There are some whose vain opinions, and indeed corrupt practices, will exercise the most extensive charity to judge they belong unto the mystical body of Christ; yet according unto our evidence, so is our love to be.
[2.] There may be degrees in our love, especially as to delight and valuation, according as we see more or less of the image of Jesus Christ upon any believer; the likeness and image of Christ being the formal reason of this love.
[3.] The exercise of love must be determined by occasions and opportunities. But with these three qualifications a man may pronounce he is no believer who hath not, habitually and radically, a love to all the believers in the world, so as to be inwardly concerned in their good and evil, and to be influenced unto prayer, compassion, delight, and joy, according as their state and condition doth require.
(2.) There is required an inclination and readiness to all acts of love towards all believers, as opportunity shall be administered. If we turn away our face from our brother, and hide ourselves from him, how dwells the love of God in us? If there be a real love in any of us, of this kind, let it be but heightened and advantaged by an opportunity, it will break through difficulties, through reasonings, pleas of flesh and blood, to the exercise of itself. As they that know any thing in this world know that, as the first great opposition of hell, the world, and corrupt nature, is against faith to God by Christ; so the next great opposition made against us, is against our love. If we do not understand this, we are unwise, and have not considered the various states and conditions of things in this world; and how every moment things are presented unto us with a tendency to the weakening of love, upon one account or other. But, --
(3.) Our Lord Jesus Christ, in infinite wisdom, tenderness, and condescension, hath provided us a safe, suitable, constant, immediate object for the exercise of this love. Having given so great a command as that of love, and laid so great weight upon it, he will not leave us at an uncertainty, how, or where, or when we shall exercise it; but hath directed us to a particular way wherein he will make a trial of our obedience unto the command in general; and this is, by his institution of particular
328
churches. There are two great ends why Christ did institute a particular church; and they were to express the two great graces and duties that he requires of us: --
[1.] The first end why Christ did institute a particular church was, that his saints together might jointly profess their faith in him, and obedience to him. And we have no other way of doing it: he hath tied us up to this. A blessed way! "You shall this way," saith he, "jointly profess your faith in me, and obedience to me, or no way."
[2.] The next great end why he did institute a particular church was, that we might have a direct exercise of his other great command, and of that other great duty, of love to believers. "I will try you here," saith Christ; "I require this of you indispensably, -- to love all the saints, all believers, all my disciples. You, shall not need to say you must go far, this way or that, for objects; I appoint you to such an order as wherein you shall have continual, immediate objects of all that love which I require of you." When God gives commands that great things turn upon, and [that] are general, he gives some particular instance wherein he will have our obedience tried to those commands. When he gave the great command at first in the state of innocency, he tried them in the tree of knowledge of good and evil, and the tree of life. The Lord Jesus Christ hath given us this great command of love, and hath plainly declared, that if we love not one another, we are not his disciples. "I will give you an instance whereby you may be tried," saith he; -- "cast you into such a society, by my order and appointment, as wherein you may have immediate objects for the exercise of love to the utmost of what I do require." If we find a person that is orderly admitted into church society, he is as certain and evident an object of our love, as if we saw him lying. in the arms of Christ. We walk by rule; he hath appointed us to do so. Let none, then, pretend that they love the brethren in general, and love the people of God, and love the saints, while their love is not fervently exercised towards those who are in the same church society with them. Christ hath given it you for a trial: he will try your love at the last day by your deportment in that church wherein you are. The apostle tells us, "He that loveth not his brother whom he hath seen, will never love God whom he hath not seen." I am sure I may say, he that exercises not love towards the brethren whom he doth see in that relation wherein Christ hath appointed him to exercise love, loves not the brethren
329
whom he doth not see, and that he hath not that peculiar relation to and acquaintance withal. The great Lord and Guide of his church binds it upon all our spirits and consciences; it is our life, our being. I declare unto this congregation this day, I witness and testify unto you, that unless this evangelical love be found acted, not loosely and in general, but among ourselves mutually towards each other, we shall never give up our account with joy unto Jesus Christ, nor shall we ever carry on the great work of edification among ourselves. And if God be pleased but to give this spirit among you, I have nothing to fear but the mere weakness and pravity of my own heart and spirit. This is the great way Christ hath given us to exemplify our obedience unto that great and holy command of love to his disciples; and great weight is laid upon this duty.
II. The next thing I am to speak to is, to show you the grounds why this
love is so necessary: "Before all these things have love. I show you a more excellent way; and that is love." There would be no end, if I should insist long upon the grounds and reasons of this duty. I will give you some of them that are of weight and importance unto me. Do but carry this along with you, that what I speak about love is to be exercised, first among ourselves, and then to have emanations, upon all opportunities and occasions, to the whole mystical body of Christ throughout the world: --
1. It is necessary, because it is the great way whereby we can give testimony to the power of the gospel, and our witness to the Messiah, the Christ that was sent of God. The great thing we have to do in the world is, to bear witness unto God's sending Christ into the world for the work for which he came. How shall we do this? He himself shows us. <431721>John 17:21,
"That they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us: that the world may believe that thou hast sent me."
And again, verse 23, "I in them, and thou in me, that they may be made perfect in one; that the world may know that thou hast sent me." Jesus Christ lays the weight upon this, -- that the world may be convinced that God hath sent him. How shall this be evidenced? Saith he, "If all believers are one it will be evidenced." There is, I acknowledge, another principle of the oneness of them that believe, -- by a participation of that one Spirit of
330
the Father and the Son, whereby we come to be one in the Father and the Son. But that is not the whole oneness; nay, I do not think it is at all the oneness here intended. And my reason is this, because it is perfectly invisible, and imperceptible unto the world; and he prays for such a oneness as may convince the world, -- that the world may see that they are one, and so believe that God had sent him. It is no oneness but that whereof love is the bond of perfection, the life, and soul, and spirit of it, that will give conviction unto the world that God hath sent Christ. And if this be not eminent in us, we do what lies in us to harden the world in their unbelief. Persons that profess the gospel, some way or other, have framed unity and uniformity to themselves; and neglecting this oneness of love under them hath been the greatest means of hardening the world in unbelief. "What great matter is there in this?" saith the world; "I can make such a union when I list; it is but making such and such laws about outward observations, and tie men to the observance of them." But the union of love, no man can give but Jesus Christ. And why will this convince the world that God hath sent Christ, when the disciples do so love one another? where lies the argument? From what topic do you argue to prove God hath sent Christ, because his disciples do so love one another? It lies in this, as I told you before: -- when sin entered, the bond of all union and perfection among the creatures was quite broken, by the loss of love; the whole world was irrecoverably cast under envy, wrath, -- "hateful, and hating one another." Nothing under heaven, no means in us, could retrieve men unto love again, to pure spiritual love. God sends Christ to retrieve this loss, to bring in a new creation, to bring things into order, -- to renew the world and the face of things. That glorious part of the work wrought in the heart of man is invisible; that which is visible is love. The world sees here a new union brought forth among Christ's disciples, such as is not in the world, nor of the world, -- such as the world doth not partake of. By this they know that God hath sent Christ to do this great work. The care, kindness, condescension, love, delight, and concernment we have in one another, as members of the mystical body of Christ, exemplified in our peculiar church relation, is the great testimony we give to the world that God hath sent Christ; and they will be forced to see, and say, at last, "A glorious work is done upon these persons, that `were foolish and disobedient, living in divers lusts and pleasures, hateful, and hating one another;' a glorious work hath been done by the Son upon
331
them: and we profess it is from Christ, from God's sending him for this end and purpose."
2. We have no evidence that we ourselves in particular are the disciples of Christ without it. <431334>John 13:34, 35,
"A new commandment I give unto you, That ye love one another; as I have loved you. that ye also love one another. By this shall all men know that ye are my disciples, if ye have love one to another."
I have a little inquired why this command of love is here and in other places called a new commandment. I told you before, when sin entered into the world, envy and hatred entered with it; and it is continued upon the same account. "Whence come wars and fightings?" saith the apostle; "is it not from your lusts that war in your members?" In the first revelation God gave of himself in the law, he commanded love. Our Lord Jesus Christ tells us so, -- that we are commanded to "love the Lord our God with all our heart, and our neighbor as ourselves." Whence, then, is this command so often called a new commandment? "A new commandment I give unto you, That ye love one another," saith he.
There are divers reasons of it: --
(1.) I judge one may be this, -- That under the law God did indulge that carnal people in sundry things wherein they came short of the royal law of love, by reason of the hardness of their hearts. When Christ comes and gives this command in its full extent, it was a new command. Again, --
(2.) They were carnal, and did not see the spirituality of the command. And the truth of it is, you hear so little of it in the Old Testament, and so much of it in the New, that Christ may justly call it a new command. Besides, --
(3.) At the time when he came, there were cursed expositions of the law that went current in the whole church, which had overthrown the whole duty of love between the brethren and members of it; as you may see in our Savior's vindicating of it, Matthew 5. But Christ, coming to take off all indulgence to carnal men, by reason of the hardness of their hearts; and to take away the darkness that was upon their minds, whereby they could
332
not see the spirituality of the command; and to remove those false expositions that were put upon the law, corrupting the command; he calls it a new commandment.
(4.) Above all these, there is one reason more for it, which lies here in the words I before read unto you: "A new commandment I give unto you, That ye love one another; as I have loved you, that ye love one another." The reason why it was a new commandment was, because there was no quickening, enlivening example of it, to express the power of love, under the Old Testament. This was reserved for Christ. He comes and gives that glorious instance of love, in his condescension in all that he did, and in all that he suffered. He shows that there was something in love that they never before had an instance of in the world. Whence the command for love lies thus: "Let the same mind be in you that was in Christ Jesus;" -- " That ye love one another, as I have loved you." And then it is a new commandment indeed, which it was not before. "Hereby," saith he, men shall know that ye are my disciples: -- if the great example I have set you, the great command I have given you, and the great work I came into the world about, was to renew love; by love men will know that ye are my disciples, and not else." We have no other way to evidence ourselves to be disciples of Christ. Men's parts, gifts, wisdom, will not do it; if there be no love, the world has no reason to conclude that we are the disciples of Jesus Christ.
3. It is that wherein the communion of saints doth principally consist. There is great talk about communion of saints; and certainly it is a great thing. We may observe it had a place in all the ancient creeds of the church: where they profess to believe in God, in Christ, and in the Holy Ghost, they profess also to believe the communion of saints; which shows it to be a thing of great importance.
Wherein doth it consist? There are three things in it: --
(1.) The fountain and spring of it;
(2.) The profession and explanation of it;
(3.) The formal reason and life of it: --
333
(1.) The fountain and spring of the communion of saints lies in their common participation of one Spirit from the one head, Jesus Christ. And you may as soon form a good society among dead men, as work a communion among professors, where it is not fundamentally laid in a common participation of the same Spirit with the head, Christ.
(2.) This communion is expressed principally in the participation of the same ordinances in the same church. This is the great expression of the communion of saints.
(3.) The life and formal reason of this communion, which derives strength from the fountain, and communicates it into that expression and profession, lies in love.
Truly, I have a little jealousy upon my spirit, that churches have been apt to place their communion too much, if not solely, in the participation of the same ordinances, depending upon the same pastor and teacher, -- joining together in the celebration of the same sacred institutions. Friends, this is but the expression of our communion, and it may be without any real communion. There may be a communication in the same ordinances, without any communion of saints; you know it is too much [so] in the world. If we be not acted and influenced by this love in all we do, there is no communion. So far you are faithful unto your station in the church of God, so far you discharge your duty, and act as living members of the church, as you find love acting in you towards one another, and no farther. Your utmost diligence in attending unto order, -- your constant attendance at the celebration of ordinances, -- your dependence on the doctrine and instructions afforded in the church, -- may all be without communion of saints. When you have all this, it is love makes this communion: that is the life and formal reason of it; as you may see in the place before quoted, <490415>Ephesians 4:15, 16,
"But, speaking the truth in love, may grow up into him in all things, which is the head, even Christ: from whom the whole body fitly joined together and compacted by that which every joint supplieth, according to the effectual working in the measure of every part, maketh increase of the body unto the edifying of itself in love."
334
It is the greatest and most glorious description of the communion of saints that we have in the Scripture. It begins in love, -- "Speaking the truth in love;" and it ends in love, -- "Edifying itself in love." And it is also carried on by love. There is the fountain and spring of this communion, that lies in the head, -- in our relation unto, and dependence upon, Christ, the head. If we hold not the head, we can have no interest in this communion. But it is not enough there be a head; there must be a "growing up into him in all things, who is the head." We shall never carry on the work of communion unless we grow up into Christ, by express dependence on him; deriving life and strength from him, and returning all unto his praise and glory as our head: being thereby brought nearer, and made more like unto him. The exercise of faith in these things, is our growing up into Christ. Suppose, then, we go thus far in the business of communion: -- we hold the head by faith; and by the exercise of faith and obedience grow up into the head; what is next? "From whom the whole body is fitly framed together." There will be such supplies from the head, Christ, being thus held and grown up into, as will communicate such variety of gifts and graces as shall suit the body, and every member one to another. But how are believers cast into church-union and order? I will not say how they are not: I know what attempts there are in the world. I will plainly tell you how they are. It is by the various communications of Christ, the head, unto them all, fitting and suiting them to one another. What do they, then, themselves herein? They are of two sorts; either joints or other parts. May be they are joints; that is, either officers or principal members, who, by reason of their gifts, yield a supply to the communication of the effects of those gifts and graces they have received, carrying on farther this supply that is received from the head. What shall become of the other members? Not only the joints, but every part doth so, according to the measure of each. The graces and gifts of Christ cast every member into what part it bears. Let none of us choose our own part in the house of God. The graces and gifts of Christ cast us into each part, or joint, and from thence do we supply, according to the measure of that part; and no more is required of us. But how shall we do this? Why, saith he, Alhqeuo> ntev de< ejn ajga>ph|, -- "Speaking the truth in love." The plain meaning of which is, that whatever we do, in declaring or obeying the truth, -- in preaching, or in a way of duty, -- we do it all in love. It is not merely speaking, or declaring; but it is a doing whatever we do in
335
obedience to the truth. Whatever your concern is in the truths of the gospel, let love be acted in it; and that is the means whereby you convey your supplies from every joint and part unto the whole. Truth requires our pity, compassion, admonition, exhortation, forbearance, and the like. "Do it all in love," saith he. How then? "The body will be increased, and edify itself in love." It is all love. I have sometimes thought that enj agj ap> h,| "in love," may be taken for dia< agj ap> hv, "by love, -- "Shall edify itself by love." But take it as we have rendered it, -- "Edify itself in love;" that is, love in the body shall be increased; and where love is increased, there the body is edified. A church full of love, is a church well built up. I had rather see a church filled with love a thousand times, than filled with the best, the highest, and most glorious gifts and parts that any men in this world may be made partakers of. Could they go beyond and exceed all we aim at or desire, -- could they "speak with the tongues of men and angels," -- it is ten thousand times more for the glory of God and our own comfort, to be a company of poor saints, who are filled with love, than [to be] with those of the highest attainments without it. We neither give testimony unto the world that God sent Christ, nor evidence that we are his disciples, nor do we contribute any thing to the edification of the church, unless God give us to act this grace of love in an abundant measure. Whatever our gifts and parts are, and whatever our wisdom is, such things are apt to puff us up. If this love abound not in us, we shall be thorns in the sides of one another, and shall contribute nothing unto the real spiritual edification of the church. The apostle hath not only laid this down, but so disputed it, in the 12th and 13th chapters of the First Epistle to the Corinthians, that I shall not insist upon it. "Though I could," says he, "speak with the tongues of men and of angels, yet if I have not love, I am but as sounding brass, or a tinkling cymbal," that make a little pleasant noise that comes to nothing. I would wind up all arguments with this, -- If we have not love, we have no grace. He that loves Him that begets, will love them that are begotten. If we love not the brethren, the love of God doth not dwell in us. It is not our outward order and form, nor our duties, nor any thing we do or can do, will evidence that we have any thing of the grace of God in us, if we want this grace of love.
336
III. Having spoken thus far of the nature of evangelical love, and of the
reasons of its importance, I would willingly say something to press it upon your hearts and mine own.
The whole issue of this day's work which you have called us unto, under the care and kindness of Christ, depends wholly upon this one instance, of our discharging ourselves in this one duty of love. I know not how it comes to pass, but so it is, that professors have of late been wonderfully harassed with sharp invectives and bitter rebukes for their want of love; and yet I cannot observe there is any fruit of it, or any advantage made by it. And the reason of it seems to be, because all those invectives have been managed upon this principle, -- "If you will do so and so, -- if you will come up to such and such practices in things of religion, -- if you will go thus far, and thus far, -- if you will leave off these and those institutions and ways wherein ye walk, -- then you have love; if not, you have none at all." And what hath been the fruit hereof? New divisions, new animosities, new rendings and tearings, without the least appearance of any improvement of love whatsoever. I should be very sorry that any man living should outgo me in desires that all that fear God throughout the world, especially in these nations, were of one way as well as of one heart. I know I desire it sincerely; but I do verily believe, that when God shall accomplish it, it will be the effect of love, and not the cause of love. It will proceed from love, before it brings forth love. There is not a greater vanity in the world, in my weak apprehensions, than to drive men into such and such a way, and then suppose that love will be the necessary consequence of that way; -- to think that if, by sharp rebukes, by cutting, bitter expressions, they can but drive men into such and such practices, that then love will certainly ensue. We see the contrary all the world over, -- that those who do most boast and glory in bringing all to uniformity of practice, have least love among them. You may see it in the papal church. They have obtained their end, in driving all into a uniformity in practice; and yet the members of it are fighting with and tearing one another. It is a vain supposition, to think to bring men to such a way whether they will or no, and then to love whether they will or no. I know not, truly, any way that any who fear God do walk in, -- though some are nearer the truth than others, -- which in itself is an obstruction of love. I profess, if I did, I would fly from that way as from a pesthouse, or any thing that was
337
mortally destructive; because I know the end of all Christ's institutions is to increase love. Some may be nearer the truth than others; some are so; -- but if any way doth really in itself obstruct love, without farther consideration, without debating whether it was right or wrong, I would leave that way; for I know it is false. But for persons to reflect upon any institutions of Christ, -- such as particular churches are, and will be proved to be, -- as though they were hinderances of love, argues a great unskilfulness in the ways of God, if not ill-will towards them; nay, they are appointed of Christ for this end, that we may first exercise that love which he commands, immediately towards one another, that so we may learn to exercise it towards all believers throughout the world. Pray let us not be overtaken with any such apprehension, that we cannot exercise love until we come to such and such a way of agreement, and so put off the duty till we have no opportunity or ability to exercise it; but let us address ourselves to it in our present state and condition.
I shall close all with two or three cautions against things that may be hinderances in the diligent practice of this great duty I have been speaking of unto you: --
1. Let us take heed of a morose, sour, natural disposition. If it doth not hinder many fruits of love, yet it sullies the glory of its exercise extremely. Some good persons have so much of Nabal in them, that blasts the sweet fruit of love which comes from them; it is soured with something of an ill disposition, that hath no life or beauty in it. It is a great mistake, to believe that grace only subdues our carnal corruption, and doth not change our natural temper. I believe grace changes the natural temper, and ennobles it; it makes "the leopard to lie down with the kid," and "the bear to eat straw with the ox," as it is promised: it makes the froward meek; the passionate patient; and the morose benign and kind. And we are to apply grace to these ends and purposes; and not to humor and please ourselves, as though such things are our natural disposition. Grace comes to alter our natural dispositions, that are unsuited to love, and indispose us for it. We are apt to excuse ourselves and one another, and hope that Christ will do so too, because this or that is much from our natural temper. Pray let us not act thus; our natural tempers are to be cured by grace, or it hath not its perfect work upon us.
338
2. Take heed of such hinderances of love as may attend your peculiar state and condition. I would speak to them who have the advantage of riches, wealth, honor, reputation in the world; which encompass them with so many circumstances, that they know not how to break through them to that familiarity of love with the meanest member of the church which is required of them. Brethren, know the gospel leaves all your providential advantages entirely unto you; whatever you have by birth, education, inheritance, estate, titles, places, it leaves the entire enjoyment of them. But in things which purely concern your communion together, the gospel lays all level; --there is neither rich nor poor, free nor bond in Christ, but the new creature. Therefore we are so expressly commanded by the apostle James, <590201>James 2, that we should have no particular respect in the congregation to persons, upon the account of outward advantages. We all serve one common Master, the same Lord; and he is such a Lord, that when he was rich in all the glory of heaven, he became poor for our sakes. And let me beg of you that are rich to remember this common Lord and Master; and let not your outward advantages, therefore, keep you at a distance from the meanest, the poorest saint that belongs unto the congregation. If they do, your riches are your temptation, and your place a disadvantage; which you must labor to break through.
Something also might be said to the poorest and lowest sort, who have their temptations, too, to keep them off from the exercise of love. But I shall waive it.
3. Lastly, Take heed of satisfying yourselves, all of you, with the duties of love, without looking after the entire working of the grace of love. You here, that are joined with us this day, have had for a long time so great a light and instructor, that I doubt not but you are acquainted with all the duties of love that are required of you in your especial relations wherein you stand, and that you have been found in the practice of them. I only mind you to take heed that you be spirited with the grace of love, -- that which proceeds from faith, and is acted in you by the Holy Ghost, -- that which gives you delight in, and a dear esteem and valuation of the saints, and creates a cheerfulness and readiness in you for the performance of all these duties.
339
I thought to have given you many other directions; but I must conclude. If God be pleased to imprint any thing from this word upon our hearts and spirits, we shall have cause to rejoice in it. However, remember thus much, that you were begged and entreated, -- as you regard the glory of God, the honor of the gospel, and the edification of this church (which of two is now become one), concerning which you must all in your places give an account, as well as I in mine, and as you have any respect unto the ministry of him whom God hath set over you, -- that all be wound up in this one duty of love; which if God please to increase, and make intense among us, I no way doubt but he will prosper this day's work of our union.
340
SERMON 23. F23
CHRIST'S PASTORAL CARE.
"Feed thy people with thy rod, the flock of thine heritage, which dwell solitarily in the wood, in the midst of Carmel: let them feed in Bashan and Gilead, as in the days of old." -- <330714>Micah 7:14.
IT is not much I shall offer unto you from these words; yet I cannot give you a right apprehension of the mind of God in them, and what I intend from them, without a little going over the chapter from the beginning. "Woe is me! for I am as when they have gathered the summer fruits," etc, verse 1. When the prophet says, "Woe is me," he speaks in the name of the earth, say some, as it was the seat of the church of God. I rather take it to be in the name of the church of God, of those who were truly so, in the midst of a profane but outwardly professing people. And this lamentation is with a prospect and view of the sin which was in the people, and of the misery which was coming upon them. They have both of them ever been matter of lamentation unto all that truly fear God. They cannot consider the sins and the miseries of an outwardly professing people, but every one of them ought to cry, "Woe is me! sorrow is to me; sadness of heart is to me." In respect of sin, David saith, <19B9136>Psalm 119:136, "Rivers of waters run down mine eyes, because men keep not thy law." And in respect of misery and judgments, Jeremiah expresses his sense thus, <240901>Jeremiah 9:1, "Oh that my head were waters, and mine eyes a fountain of tears, that I might weep day and night for the slain of the daughter of my people." The prophet foreseeing both these, -- an overflowing of sin, and an overflowing of judgment, -- had reason to cry, "Woe is me!" -- "It is a lamentation unto me."
He gives an account of the state of the professing, visible church: which he looks upon to be like unto a field or a vineyard, after the harvest is past and the vintage over: "I am as when they have gathered the summer fruits, as the grape-gleanings of the vintage: there is no cluster to eat: my soul desireth the first ripe fruit." His prayer was, that they might be a fruitful vineyard unto God; but saith he, "We are just as when the vintage is over; there are some grapes, some clusters left under the leaves, but the principal
341
are taken off:" -- and not only so, but when a field is reaped, or a vineyard gathered, the owner leaves it for a season, takes down the fence, and the beasts come in and prey upon it, until the time of culture and tillage is come again. God never leaves a professing church to be a wilderness, unless upon the utmost apostasy; but he many times leaves them to be as a field after harvest, or a vineyard after the vintage. God will leave Babylon to be as a wilderness, that shall never be tilled any more, -- shall have no rain, no fences, no tillage; but he will not leave his church so, unless the utmost apostasy come. In like manner, when a man hath gathered in his corn out of the field, you would think he had thrown off all his care about it; the fence is broken down, and the beasts come in; it lies in common, -- men ride over it, and trample upon it, and he lets it alone: but when the time of culture is come again, the man makes up his fence, drives out the cattle, tills the ground again, and sows it with good seed, that it may bring forth good fruit. So God deals frequently with his church. He dealt so with them here. He takes down the hedge, he suffers the wild beasts to come in, -- lets persons spoil at their pleasure; but there will come a time of culture again, when he will have fruit brought forth unto his praise.
In verse 2 the prophet refers the evil he complained of unto two heads: -- first, That those who were good were very few; and, secondly, That those who were evil were very bad: "The good man is perished out of the earth, and there is none upright among men; they all lie in wait for blood; they hunt every man his brother with a net." This phrase, "The good man is perished out of the earth," is not that the good man perisheth, but that he is taken away, and the earth hath lost the benefit and advantage which it had by him. The same expression is used, <235701>Isaiah 57:1, "The righteous perisheth, and no man layeth it to hear; and merciful men are taken away;" and <191201>Psalm 12:1, "The godly man ceaseth; the faithful fail from among the children of men."
From hence, therefore, we may observe, that when the good are very few, and the bad are very bad, inevitable destruction lies at the door of that place or nation. If either of these be otherwise, there is yet hope, If there had been but ten good men in Sodom, it had been spared. If the sin of the Amorites had not been come to the full, they had not been ruined. If the good, therefore, are not very few, or the bad very bad, there is yet hope;
342
but where both concur in a professing nation, as in this, which was the visible church of God, unavoidable destruction is at the door; there is neither hope nor recovery: and therefore, they that endeavor to make men good, to increase the number of the good, they do not only endeavor to save their own souls, but they endeavor to save the nation from ruin. And we will place our plea and our cause there, -- wherein we are engaged in this world against the world and those that do reproach us, -- that our design is to save the nation as far as we are able; for it is to increase the number of the good, to convert men unto God: the consequence of which is to preserve the nation. And it will at last be found, that they who are useful herein, do more for the preservation of the nation than armies or navies can do. But when the prophet says, "The good man perisheth, and there is none uptight among men," it is an hyperbolical expression, intimating that there are but few that are either good or upright.
From the description of the other part of men, you may observe two things: -- first, The instance of their sin; secondly, The manner of the prosecution of it, The instance of their sin was blood; which word comprises all violence, oppression, cruelty, and persecution: and the way of prosecuting this evil is, with much diligence and great endeavors: "They lie in wait for blood; and they hunt every man his brother;" or, as it is expressed, verse 3, "They do evil with both hands earnestly." And where men do lay out all their wisdom, and all their industry and strength in the pursuit of sin, there also destruction lies at the door. When men are slothful, careless, negligent, -- sensual in all other things, but industrious only in doing evil, -- this is another thing the prophet lays down as a certain sign of approaching destruction.
Having spoken this of the body of the people, he divides them into two parts; the rulers, and the residue of the people: and the rulers he also distributes into three sorts; the prince, the judge, and the great man. Thus saith he, "The prince asketh, and the judge asketh for a reward; and the great man uttereth his mischievous desire," verse 3. I shall not particularly open these words; but this is what the prophet would teach us, -- That when there is, as it were, a conspiracy in all sorts of rulers to commit the same iniquity, and to wrap up the whole business by agreement among themselves; so that there is none to intercede, none to stand in the gap, none to do otherwise that lies in a tendency to those judgments which he
343
will afterwards declare. And this was the state of affairs at that time: for this prophecy was given in the days of Ahaz; and there was a great agreement and conspiracy among all in power then to oppress, and to carry on their own covetous and "mischievous desires," as they could. They agreed together, and so wrapped it up.
In verse 4 he speaks as to the residue of the people. "The best of them," saith he, "is as a brier; the most upright is sharper than a thorn-hedge." The prophet, after he had laid so great a charge upon them, seems to reflect upon some that made a great pretense of friendliness to the Church of God, pretending they would be a hedge, a fence unto it; but saith he, "They prove `briers and a thorn-hedge.'" "This hypocritical part of the nation, who speak so fair, and make such a mighty appearance of friendship, yet, when a man presses upon them, tear and rend him, and give him nothing but trouble and vexation. Whatever pretences they make, there is nothing to be expected from them but what you would look for from briers and thorns." And I observe, that the prophet, upon this occasion of dealing, with this hypocritical part of the people, doth insert a threatening as though the judgment should fall more upon them than those whose open wickedness he had before described. "Therefore `the day of try watchmen and thy visitation cometh;'" that is, the day which the watchmen had so often declared would come upon them, for their false and hypocritical dealing with God: "Now shall be their perplexity." When false professors make a specious pretense to relieve the church, but really neither design nor effect any thing for them but farther vexation and rending, -- the day of the watchmen is then at hand.
In the 5th and 6th verses he showeth that this universal corruption that was among the people had extended itself to all sorts of relations, -- that there was nothing of confidence left even among relations. "Trust ye not in a friend, put ye not confidence in a guide: keep the doors of thy mouth from her that lieth in thy bosom. For the son dishonoreth the father, the daughter riseth up against her mother, the daughter-in-law against her mother-in-law; a man's enemies are the men of his own house." It is a sign of extreme confusion, when disorder breaks in among relations, and all grounds of confidence between them are taken away. But this place is applied by our Savior particularly unto the time of persecution for the gospel, <421253>Luke 12:53; <401035>Matthew 10:35, 36. There is no wickedness doth
344
so debauch the nature of man, and break off all confidence in the nearest and strongest relations, as an enmity to godliness, and persecution thereon. "When once they are engaged in this, then," saith our Savior, "it shall be so and so."
This being the state and condition of the people of the land, the prophet makes, in the name of the church, a threefold application of himself: -- First, To God, verse 7; Secondly, To her enemies, verses 8, 10; and Thirdly, To himself, verse 9.
First. Upon the prospect of this state and condition, he makes application to God: "Therefore I will look unto the Lord," saith he; "I will wait for the God of my salvation: my God will hear me," verse 7. When all things are in confusion and at a loss, the people of God are not discouraged from looking unto God; yea, they are encouraged thereunto; and it is made necessary for them so to do. And in such a season, not to be looking peculiarly unto God, is an evidence of a heart insensible of the state and condition of the church of God.
Secondly. The prophet, in the name of the church, applies himself unto her enemies: "Rejoice not against me, O mine enemy; when I fall, I shall arise; when I sit in darkness, the LORD shall be a light unto me. Then she that is mine enemy shall see it, and shame shall cover her which said unto me, Where is the LORD thy God? Mine eyes shall behold her; now shall she be trodden down as the mire of the streets," verses 8, 10.
We may observe here, --
1. Who this enemy is: "She that is mine enemy." Some say one thing, some another. Certainly it is some false church; it may be Babylon, or Samaria, or the false professors among themselves. But as Samaria was not yet carried captive, I take it most probably to be the false worshippers of Dan and Bethel, the false church that dwelt in the same land with them. There is no enemy to the true church of God like the false church.
2. Wherein this her enemy did show her enmity. He doth not speak of those enemies that outwardly wasted and destroyed them, but of that enemy which said unto her, "Where is now the Lord thy God?" -- that enemy which reproached them with their profession of faith in God, their nearness unto God, and of God's accepting of them; which is the reproach
345
of the false church continually. Others that are open heathens, do not think so much of it; but the false church's reproach usually is, "Where is the Lord thy God?" -- "Where are your prayers and waitings upon God? where is your confidence in him?"
3. She intimates that there was some countenance in her present state and condition, through the providence of God, given to the enemy thus to reproach her, "Rejoice not against me, O mine enemy, when I fall." There is a fall that gives countenance to this enemy so to reproach her. But to all these reproaches she opposes her confidence in God: "My God will save me." And she comforts herself that the time was coming when God would certainly destroy this enemy of his church. This enemy; that is, any church of false worshippers who reproach the church of God, under their straits and difficulties, with former trusting and confidence in God.
Thirdly. He applies to himself, personating the church, verse 9, "I will bear the indignation of the Lord, because I have sinned against him," etc. Here is a very becoming frame under the present state of affliction, -- a deep humiliation for sin, and a quiet submission to the corrections of God's hand; but, at the same time, here is expressed the firm resolution of faith to wait till God should plead her cause, and execute judgment on her enemies. There seems to be the utmost confidence in this case: "He will bring me forth to the light, and I shall behold his righteousness."
The issue of the whole of this prophecy is, the deliverance of the church, and that restoration which was accomplished in part in the deliverance of this people a long while after out of captivity. "In the day that thy walls are to be built, in that day shall the decree be far removed. In that day also he shall come even to thee from Assyria," etc. All the people that have been scattered about shall be gathered to Zion, to worship God in his temple, verses 11, 12. But when he had said this, he doth, as it were, correct himself. "Ay, but stay; that is not yet to come," verse 13. "Notwithstanding," saith he, "the land shall be desolate, because of them which dwell therein, for the fruit of their doings." As if he had said, "Notwithstanding all this, though God hath thoughts and a purpose of mercy for his own hidden, secret people, yet there is a time when he will by no means turn away the judgments that are due unto the provocations of the generality of professors. God will indeed do all these things for his
346
church in the appointed time; but `notwithstanding, the land shall be desolate;' there is no avoiding that. The description of things given before is such, that there is no issuing of it but in the desolation of the land, because of the wickedness of them that dwell therein, and for the fruit of their doings."
I have made these short observations upon this part of the chapter, to give you the state of things here represented. The land was full of sin, and of horrible provocations of God amongst all sorts of people, from the highest to the lowest. The people of God secretly complain hereof, and bear it as their burden, and tremble at the thoughts of judgments approaching. God had irrevocably, irrecoverably decreed desolation upon the whole land. Things were so stated, that whatever might be the mercy and goodness of God, and his thoughts towards his people, notwithstanding, the land was to be desolate.
In this state and condition, the prophet puts up this request: "Feed thy people with thy rod, the flock of thine heritage, which dwell solitarily in the wood, in the midst of Carmel: let them feed in Bashan and Gilead, as in the days of old."
The observation I shall make from the words is this: --
Observation. In the most calamitous season, in the greatest inundation of sin and judgment, under the unavoidableness of public judgments, there is yet ground for faith to plead with God for the preservation, safety, and deliverance of his people.
All these things are here laid down: -- a calamitous season; an inundation of sin and judgment; and an irrecoverable purpose of God to destroy the land. Yet faith, I say, hath ground in this state and condition to plead with God for the preservation and protection of his own secret people. You will say, "This is no great matter. It may be we have heard arguments that God will preserve them and deliver them; and have heard the time computed when God will deliver them, and could say `Amen' to it. But it is to no purpose to go farther in teaching than in endeavors to raise up our faith and believing." I confess I can go no farther than this, that I have ground for duty; and to leave all the rest to God's sovereignty. If God should inevitably decree to destroy this nation, yet we have ground for
347
faith to plead with God for the preservation and deliverance of his own inheritance.
I shall go no farther than the text to prove it; for the opening the text and the proof of the doctrine will be one and the same.
In the words we have, --
I. What is prayed for, what the prophet pleads for; and that is, "Feed
thy people with thy rod."
II. There are the arguments of faith the prophet pleads in this
condition, when God had inevitably decreed desolation to the whole land; and these are four: --
1. That they were God's people: "Feed thy people."
2. That they were the flock of his heritage: "Feed thy people, the flock of thine heritage."
3. That they "dwelt solitarily in the wood, in the midst of Carmel."
4. That God had, in former days, "fed them in Bashan and Gilead."
I shall briefly handle these things, and both show you what is prayed for, and what in these arguments faith hath to plead in such a condition. For though God may say concerning a nation, "Plead no more for it," yet he never saith so concerning his own people.
I. We shall consider what the prophet here prays for; which is, that God
would feed his people with his rod: "Feed thy people with thy rod." God is here compared to a shepherd; and it is a relation that he doth very frequently in Scripture take to himself; and you know what a large field I have to walk in, if I would insist upon the allusion. God is a shepherd, and Christ is a shepherd; therefore he saith, "Feed thy people with thy rod." The word µbv, e, here used, sometimes is put for a scepter, wherewith kings rule; sometimes for a staff; and sometimes for a rod. It was the instrument, whatever it was, that shepherds used in those days. It is mentioned, Psalm 23, which is a great description of God as a shepherd, "Thy rod and thy staff;" the same word as here. God, as a shepherd, rules his people with a rod; which they used both for direction and correction.
348
He will not strike his sheep with great and violent instruments, to break their bones, to destroy them; but he makes them know he hath a rod in his hand. But I take it, that this rod was principally for the direction of the flock; and he prays that God would "feed them with his rod." Truly, we have reason to consider what is in this word; because I think here is a rule of faith given us what we are to pray for the people of God in such a day as we have described. The great thing we are to pray for now is, that God would "feed them;" not that God would make them kings, and rulers, and great men, and give them the necks of their enemies to tread upon, and such kind of things. "But when things are thus," saith he, "your prayer should be, that God would `feed them.'" There are three things in this feeding of God's people: --
1. That God would supply their spiritual and temporal wants, that they may be preserved from great distresses. This is in the word, <661206>Revelation 12:6, "The woman fled into the wilderness; and God fed her there." While the woman was in the wilderness, she was preserved with such spiritual and temporal supplies as kept her from destroying distresses. This we may pray for, this we have a rule for, when we fear inevitable desolation is approaching upon a nation. God allows us to pray, and gives us a ground of faith to pray, that for his own people he would provide spiritual and temporal supplies; so as they may be kept from great distress.
2. There is, in this feeding of them as a shepherd, that God, in that state which is coming upon them, would give them pledges, singular pledges, of his own tenderness and love. It is so said of Christ, under the like comparison, <234011>Isaiah 40:11, "He shall feed his flock like a shepherd." How is that? "He shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young." We have this in the rule of faith for prayer at this day, -- that God would deal with all believers, of all sorts, according to their weakness, and according to their wants; that when the day of visitation and the day of perplexity comes upon the world, Christ, in a way of feeding, would suit himself to every one's condition. Some may be more able to be driven before; others must be carried in his arms and in his bosom. We must pray, therefore, that he will deal with every one of them according to their state and condition.
349
3. By feeding is intended, rule, protection, deliverance; -- present rule, and protection and deliverance in God's appointed time. It is not for a shepherd merely to carry his flock into good pasture; but he is to take care to preserve them from all evil, whereunto they are exposed. David, that great shepherd, who was a type of Christ, gives this account of himself:
"Thy servant kept his father's sheep, and there came a lion, and a bear, and took a lamb out of the flock: and I went out after him, and smote him, and delivered it out of his mouth: and when he rose against me, I caught him by his beard, and smote him, and slew him," 1<091734> Samuel 17:34, 35.
This was part of David's care as a shepherd over his sheep. Feeding is ruling, in the word here used; and chapter 5:4, it manifestly intends rule and protection: "He shall stand and feed," or rule, "in the strength of the LORD, in the majesty of the name of the LORD his God; and they shall abide." It is such a feeding of Christ, in the majesty and in the power of God, as his people shall be preserved by. We have, therefore, in our rule, particularly this comprised, thus far we may go: -- necessary supplies of spiritual and temporal, inward and outward mercies; grace and mercy towards all, according as their state and condition doth require; to the weak, diseased, and those that are great with young, protection and powerful deliverance, in God's good time.
This is the first thing, -- What it is we have a rule to pray for, even in the most calamitous season, and when inevitable destruction is decreed against a place or nation.
II. Let us now consider the arguments of faith to be pleaded in this case,
which our text affords. And these, as I have said, are four.
I would only first observe of these arguments in general, that there is no one of them taken from any thing of worth, of desert, from thing of good, nay, nor of grace, that is in the people themselves; but they are all taken from God himself, and the relation which they have to God, and what God had formerly done for them. Whatever pleadings or arguings, in such a day, we may have in our own spirits with God for safety and protection, if they are secretly influenced with thoughts that we are good, and better than others, there is nothing of faith in our arguings. God knows, all the
350
graces and fruits of all believers and professors in this nation, considered in themselves, will not make up one argument. But to proceed: --
1. The first argument the prophet here uses is, That they were the people of God: "Feed thy people." They were the people of God upon a threefold account; each of which contains an argument: --
(1.) They are the people of God upon the account of election. Christ commands the apostle to abide preaching the gospel at Corinth with this argument, "I am with thee, and no man shall set on thee to hurt thee; for I have much people in this city," <441810>Acts 18:10. They were the people of God by election; God had eternally chosen them, and designed them to be converted by the gospel, -- by the preaching of his ministry.
Will this afford any argument to plead with God? Yes: <421807>Luke 18:7, 8,
"Shall not God avenge his own elect, which cry day and night unto him, though he tarry long? I tell you, he will avenge them speedily."
The argument for vengeance is from his people's being his elect: "Shall he not avenge his elect?" There is something in God's decree of election and choosing his people that may be pleaded with him for the highest part of feeding; which is to avenge them of their enemies.
(2.) They are the people of God by purchase and acquisition. This was the great plea under the Old Testament: "The people of the LORD, whom thou hast redeemed with a high hand, and with a stretched-out arm;" -- "whom thou hast taken out of the world, and planted for thyself." He made it his argument to plead with God, because they were his people by purchase and acquisition, "by a high hand, and by an out-stretched arm." And the argument is grown more strong under the gospel, because they are purchased by the blood of his Son. <450832>Romans 8:32,
"If God spared not his own Son, but gave him up to death for us all, how shall he not with him also freely give us all things?"
The people we plead for are God's elect people; and he will avenge his elect speedily: they are God's purchased people, and that purchased with the blood of his Son. And will he not together with him give them all
351
things, all necessary things, -- all things that pertain to life and godliness? Here is ground for faith to plead with God in such a case.
(3.) They are God's people by covenant. This is that which makes up their relation, which is prepared in election, acquisition, purchase, and redemption. But the formal denomination arises from the covenant: <243238>Jeremiah 32:38-40,
"I will make a covenant with them, and they shall be my people, and I will be their God."
That completes the relation. Hosea, <280223>Hosea 2:23, speaks also to the same purpose.
What arguments arise from hence that they are the covenant people of God? The sum of all arguments that can be pleaded upon that head, and they are great and many, are all laid down, <420168>Luke 1:68, etc.,
"Blessed be the Lord God of Israel; for he hath visited and redeemed his people, and hath raised up an horn of salvation for us," etc.;
as he spake by the mouth of his holy prophets, which have been since the world began: that we should be saved from our enemies, and from the hand of all that hate us; to perform the mercy promised to our fathers, and to remember his holy covenant; the oath which he sware to our father Abraham, that he would grant unto us, that we being delivered out of the hands of our enemies might serve him without fear, in holiness and righteousness, all the days of our life." Here is all we have warrant to pray for, -- all that is comprised in God's feeding of us. What is the plea and argument for it? -- God will "remember his holy covenant, the oath which he hath sworn," whereby it is established; and hence he will establish us, that we may "serve him without fear, in holiness and righteousness, all the days of our life." A great argument, that those we plead for are God's covenant people! "`Lord, feed thy people,' -- those that are thine by election, by acquisition and purchase; and those that are thine by covenant, -- a people that have made a covenant with thee."
2. The next argument is, "Because they are `the flock of thine heritage.'" There are two things in this argument that we may plead with God: --
352
(1.) That they are "a flock;"
(2.) That they are "the flock of God's heritage."
(1.) They are "a flock," -- that is, of sheep; wherein these three things are comprised, which are pleadable with God: --
[1.] That they are helpless;
[2.] Harmless;
[3.] Useful. A flock of sheep is so: --
[1.] They are helpless. Sheep are poor, helpless creatures; the more of them there are, the more are they exposed unto all manner of rapine and destruction. When left unto themselves, they are poor, helpless creatures. And, truly, so are the people of God, unless Christ, their shepherd, be with them. They are, and have been, a poor, helpless people throughout the whole world. I confess, when Christ, their shepherd, goes before them, they will go through great difficulties; but of themselves they are altogether helpless.
[2.] They are harmless. So are sheep; and it is required of all the saints of God that they be so likewise, <504415>Philippians 2:15, "Be harmless in the midst of a crooked and perverse generation." Let us do the world no harm, neither public nor private, -- do them no wrong nor injury, -- that we may have an argument from hence to plead with God.
[3.] Sheep are useful. And I will name three things (though I love not to pursue allegories) wherein the people of God are useful in the world: --
1st. In the secret blessing that goes along with them;
2dly. In the good example they give;
3dly, In their industry in the world: --
1st. There is a secret blessing goes along with them; as you see here, chapter 5:7 of this prophecy, "The remnant of Jacob shall be in the midst" (or in the bowels) "of many people, as a dew from the LORD, as the showers upon the grass, that tarrieth not for man, nor waiteth for the sons of men." This poor remnant of Jacob, that lies in the bowels of the people,
353
communicates secret blessings to them; this remnant is as the dew that makes them spring. All they have is from this remnant of Jacob in their bowels. But who sees it? "No," saith he, "it is not such a dew; `it tarrieth not for man.'" None see the secret way whereby the dew falls; nor those secret ways whereby blessings are communicated to the whole nation from this secret remnant of Jacob, that lies in the bowels of them.
2dly. They are useful, from the good example they give; walking in the world as becomes creatures made to the glory of God. <560308>Titus 3:8,
"This is a faithful saying, that they which have believed in God might be careful to maintain good works. These things are good and profitable unto men."
Not only unto them who are relieved by them, but unto all mankind it is profitable. When professors are diligent and fruitful in good works, all mankind is profited by their example.
3dly. They are profitable and useful in the world, by their industry in it. <560314>Titus 3:14, "Let ours also learn to maintain good works," to profess honest trades, "for necessary uses, that they be not unfruitful;" -- useful to the world by their "industry in their honest trades;" the words may be well rendered so, and it is so in the margin of your Bibles. Many others help only to consume the fruits of the earth in luxury and wantonness; but God gives these an industry in their honest callings. Here is argument in this, that this flock is helpless, harmless, fruitful, useful. But, --
(2.) The main of this argument lies upon the adjunct. Saith he, "Feed the flock of thine heritage." This flock is God's heritage. <053209>Deuteronomy 32:9, "The LORD'S portion is his people; Jacob is the lot of his inheritance." Why "the lot of his inheritance"? When the people came to possess the land, it was divided to them all by lot. God hath his lot in the world. That which, if I may so say, is fallen to God's share is this flock; and Christ rejoices in it, <191605>Psalm 16:5, 6,
"The lines are fallen unto me in pleasant places; yea, I have a goodly heritage."
His lot was cast in Canaan, -- in a good and fruitful place. Christ takes a view of his church, and is satisfied with it. "I desire no more," saith he;
354
"`the lines are fallen to me in a pleasant place,' this my lot is `a goodly heritage.'"
And these things may be pleaded from this, -- that they are "the flock of God's heritage:" --
[1.] It being God's heritage, if he take not care of it, nobody else will. Every man takes care of his own heritage, -- that which belongs to him; and if God take not care of his, there is none else to care for them. It is frequently so expressed, that they are such as none care for. Why? It is not their heritage. It is not the heritage of princes and great men of the world, -- of the Turk or the Pope. As, therefore, it is God's heritage, if he will not take care of it, it is in vain to expect it from any other.
[2.] It is the heritage of Him whom the whole world looks upon to be their greatest enemy. The whole world is at enmity against God: and you see the state of things in the world; every one's design is to destroy the heritage of his enemy. As long as the world continues in this enmity against God, its whole design is to destroy his heritage. Look upon the nations abroad in all their agitations; -- their main design is to ruin this heritage, because it is God's; against whom they maintain enmity in their hearts, worship, and ways. If, therefore, God doth not take care of his own heritage, it will certainly be destroyed, because his.
[3.] This argument may also be pleaded: -- If this flock be the lot of God's heritage, then take it away, and the whole world is hell. If God's lot be out, if this remnant be destroyed; let men make things as fine as they will, adorn their dungeons as much as they please, -- it is all but hell.
These are the arguments that may be pleaded with God from this, "Feed thy people," and, "The flock of thy heritage:" -- It is a poor, helpless, harmless flock; yet useful to the glory of God, and the good of men. It is God's heritage: if he minds it not, none will; and if it be taken out of the earth, it will presently become a hell. This is the second argument in the text for faith to plead with God.
3. The third argument is taken from their state and condition, -- That they "dwell solitarily in the wood, in the midst of Carmel." The first argument pleads God's glory, his love, and faithfulness: "Thy people," in covenant. The second argument pleads God's interest: "The flock of thy heritage."
355
This third argument pleads God's pity and compassion: "Which dwell solitarily in the wood, in the midst of Carmel." Every word hath argument in it to plead with God in this case: --
(1.) They "dwell solitarily;" that is, disconsolately. It is a poor, disconsolate flock that dwells separate from relief. This takes in two things: -- inward disconsolation, from themselves, and their own fears and distresses; and outward helplessness. They are where none comes at them to relieve them. It is a great plea, -- the solitariness of God's flock, with the compassion and mercy of God, for their relief. It may be, through our peace and plenty, and such things as we enjoy, we are not so sensible of the efficacy of this argument; but the Lord knows, and many of his understand, how strong a plea it is with God upon that account: "We are a poor solitary people; comfortless within, and helpless without."
(2.) As they "dwell solitarily," so "in the wood;" that is, in a dark and entangled condition. They are not only solitary, disconsolate, and helpless, but they are in the dark, see not their way, and so in danger to wander; and if they are out of the certain path, the wild beasts of the forest are ready to devour them. There is nothing harder with the people of God at this day, than that they are in the wood, where it is difficult to find their way. The Lord make them careful, and to see the steps of their Shepherd going before them, that they may not wander, and so be exposed to the wild beasts that are ready to devour them!
(3.) Another plea is from the place where this wood is; it is "in the midst of Carmel." Though there was a particular place so called, yet the word is a common name for a fruitful field for feeding. The country or nation where they lived was such. Some think this hath relation to Babylon, which was very fruitful unto the inhabitants of it; yet the poor remnant dwelt in the wood, in the midst of Carmel. The Jews did so. Nehemiah gives us a most pathetical description of their state, <160936>Nehemiah 9:36, 37,
"Behold, we are servants this day; and for the land that thou gavest unto our fathers to eat the fruit thereof, and the good thereof, behold we are servants in it: and it yieldeth much increase unto the kings whom thou hast set over us, because of our sins: also, they have dominion over our bodies, and over our cattle, at their pleasure, and we are in great distress."
356
This people "dwelt in the wood, in the midst of Carmel," a land good and pleasant; yet they were in a distressed condition.
(4.) There is yet another plea in it for mercy: That they are not only solitary for a little season, entered into the wood, but they dwell in this solitary condition, -- have been long in it, and may continue long so. It signifies an abiding or continuing in that state. This argument, as I told you, respects the pity, the bowels of God, his compassion and tenderness, when his poor people shall dwell and abide long solitary, in an entangled, perplexed condition, as in a wood, in the midst of a fruitful land that God had given their fathers. It is so at this day with many of God's people; and it is a great plea for mercy and compassion.
4. There is one argument more in the words, which I shall but name, and I have done. "Let them feed," saith he, "in Bashan and Gilead, as in the days of old." Bashan and Gilead were places of very fruitful pasture. Whence the children of Reuben and Gad desired Moses that they might have their possession in Gilead, and in the kingdom of Bashan; "Because," say they, "it is a place for cattle, and thy servants have much cattle." It was a fruitful place, where their flocks were well fed and nourished.
Where lies the argument here? It is fetched from former experiences of what God had done, -- it is from God's faithfulness, grounded upon former experience. "We have seen what God can do, how he hath brought his people out of straits, and carried them through difficulties, and delivered them out of troubles, and fed them in Bashan, and in the land of Gilead;" -- which is made an argument that he would feed them so again.
I might press this argument farther, but I shall offer nothing more at present; and I think what I have said is not unseasonable. We have seen the state of things laid before us; -- that we have a rule of faith what to pray for in such a day, -- That God would "feed his people." We have showed you what is contained therein, and have gone over briefly those arguments that may be pleaded with God in such a case, reserving the time and season unto his own sovereignty.
357
SERMON 23. F24
A CHRISTIAN, GOD'S TEMPLE.
"For ye are the temple of the living God; as God hath said, I will dwell in them, and walk in them; and I will be their God, and they shall be my people. Wherefore come out from among them, and be ye separate, saith the Lord, and touch not the unclean thing; and I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty." -- 2<470616> Corinthians 6:16-18.
THERE are three things in these words: --
First, The privilege of believers, especially as they are the church of God: They "are the temple of the living God, as God hath said."
Secondly. The duty which, by virtue of that privilege, is incumbent on all believers: "Wherefore," saith he, "come out from among them, and be ye separate, and touch not the unclean thing."
Thirdly. A promise made unto the due performance of the duty by virtue of that privilege: "And I will receive you, and will be a Father unto you, and ye shall be my sons and daughters, saith the Lord Almighty."
You may well think I shall not speak at large to these things. I intend only so far to touch upon them, as just to lead me to what I think is the present sin of this nation, and what are the causes of the judgments upon it.
In verse 16, believers are said to be dedicated, consecrated, and made holy to God, as his peculiar lot and portion. And then the use of it is to show the twofold sin for which judgment cometh upon this nation. The first is, That the nation deals not with them as God's consecrated lot and portion; that is the sin of the nation. The second is, That they behave not themselves as God's consecrated lot and portion; that is the sin of the people of God.
358
I shall spend some time in confirming my foundation. You have it, with the ground of it, <660509>Revelation 5:9, where the church speaks to Christ, "Thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests." Before the purchase of them by Christ, they lay in the common lot of mankind; they were in the people, and tongues, and kindreds, and nations of the earth. Christ makes a purchase of them. He did not die to redeem all, but to redeem some out of all the kindreds, and nations, and tongues under heaven. Upon Christ's making a purchase of them, they are no more their own. "Ye are bought with a price," saith the apostle; "ye are not your own." Whose, then, are they? They are Christ's, <451409>Romans 14:9,
"For this cause he both died and rose again, and revived, that he might be Lord both of the dead and living;"
that is, of the whole church, alive and dead, that they might be his. He took them all into his disposal. And what did he do with them? When they were absolutely his own, and in his power to dispose of them as he saw good, he dedicates them to God. "He makes us kings and priests unto God," saith he. Christ might have disposed of his purchase another way; but this course he took, -- he dedicates them unto God. Kings and priests were so, as I shall show you afterward. The apostle Peter tells us the same of all believers, 1<600209> Peter 2:9, "But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar" or purchased "people." The same is expressed again, <560214>Titus 2:14, and in sundry other places, which I shall not insist upon. But there is one expression of it which must be taken notice of; and that is, where they are called the "first-fruits unto God," <590118>James 1:18, "Of his own will begat he us with the word of truth, that we should be a kind of first-fruits of his creatures." And <661401>Revelation 14 the expression occurs again, f25 "These are they which were not defiled with women,.... being the first-fruits unto God." When God gave and sanctified all things unto his church of old, he reserved the first-fruits unto himself. These were all to be dedicated to him, every one in his way whereof he was capable; -- clean beasts by sacrifice; men by redemption; corn and wine by a meat-offering: but God retained all the first-fruits to himself. He laid it upon the land as a rent-charge, that he might keep up his title to the whole. So he tells them, <032523>Leviticus 25:23, "The land is mine,"
359
saith he, "and ye are but strangers and sojourners with me." All the concernments of the Church of God are God's. He entertains us in his house, at his table, and sustains us with his ordinances. God took the firstfruits as an acknowledgment that they held all from him; and when he would take them no more, he destroyed the land.
Now God takes believers, that they may be a kind of first-fruits unto himself of the creatures. He satisfies himself with believers throughout the world, to be first-fruits of the whole creation. And if God should cease from taking these first-fruits, he would destroy the world. To what end should he maintain this fabric at such an expense of power, patience, forbearance, goodness, wisdom, if there came no revenue to him? Now, he never took any revenue but the first-fruits. And if any one (as I shall afterward show) do put forth his hands to this portion of God, he will be sure sorely to revenge it. For the most part this is the state of things among worldly men, -- the more they have, the readier they are to lay their hands upon the portion of others. But I am sure the more men have throughout the world, the readier they are to lay their hands upon the portion of God. But saith he, <240203>Jeremiah 2:3, "Israel was holiness unto the LORD, and the first-fruits of his increase: all that devour him shall offend; evil shall come upon them, saith the Lord;" -- they shall contract guilt, and they shall have punishment fall upon them. "All that devour them shall offend." If that were all, they would not much care for it ; -- but, "Evil shall come upon them, saith the LORD."
Let us a little inquire how believers come to be dedicated, consecrated, and made holy unto God, -- to be his temple, tabernacle, first-fruits, his lot and portion, as they are called.
Why, this notion is taken from the Old Testament, and it is spoken of in allusion to what was in use then, when both persons and things were dedicated to God.
By what way, then, were things dedicated and consecrated to God, made his portion, and became holy?
There were four ways whereby this was done: --
I. By special call and legal constitution.
II. By unction.
360
III. By inhabitation. And,
IV. By vow, and actual separation thereupon.
There is no other way whereby any thing was ever dedicated to God under the Old Testament. And we shall find [that] all these ways believers are dedicated and consecrated unto God.
I. There was a dedication to God by special call and law constitution. So
Aaron was dedicated to God to be a priest, <022801>Exodus 28:1,
"Take to thee Aaron, and his sons with him, from among the children of Israel, that he may minister unto me in the priest's office."
What was this? "No man," saith our apostle, "takes this honor to himself, unless called of God, as was Aaron." Aaron was called of God to be dedicated a peculiar priest unto him. And this was confirmed by the law of the priesthood. He "was made a priest after the law of a carnal commandment," saith he. And, <040150>Numbers 1:50, God took the Levites to the service of the tabernacle, whereby they became his portion; and, chapter <040303>3:3, 4, they are separated upon God's call.
This, then, is the first way whereby God takes any thing unto himself, and by which any one is separated and dedicated unto God; -- it is by a solemn call, and legal constitution thereupon.
II. The second way whereby any thing was dedicated unto God, was by
unction. So Aaron, after his call, to complete his dedication, chapter 29, was anointed in his consecration; and so were his sons. In like manner Elisha was anointed to be a prophet in the room of Elijah; and David was anointed to be king over Israel. It was the great consummating ordinance whereby any were dedicated unto God. In <023022>Exodus 30:22, etc., you have the institution of the making of this oil. "Ye shall not," says God, "make any other like it, after the composition of it: it is holy, and it shall be holy unto you. Whosoever compoundeth any like it, shall be cut off from his people, or putteth any of it upon any stranger." What is the meaning hereof? Why, this anointing oil, wherewith the priests and all the holy
361
utensils of the altar were anointed, was a type of the graces and gifts of the Spirit of God. And where God hath given the gifts and graces of his Spirit for holy ministrations, -- for praying, for preaching the word, for administering the ordinances, -- for any one to make an oil like it, by liturgies, homilies, and the like, is to act contrary to this command. All that is done in the whole liturgical, ceremonial course, is nothing but to make an oil like the oil God hath made for his sanctuary, which he doth so severely prohibit any man to put his hand unto; for this reason, because it was a type of the gifts and graces of the Holy Ghost that were to be poured out upon Christ, and believers under him.
This is the second way whereby any thing was consecrated unto God.
III. The third way whereby the temple (as believers are peculiarly said to
be "God's temple," in the text and other places) and tabernacle were consecrated, was by inhabitation. God consecrated them unto himself by a glorious inhabitation, and dwelling in them. He came and dwelt in them. Thereby they became peculiarly his own. And this God did two ways: --
1. By an extraordinary sign of taking first possession of his house, and entering into it, that all might take notice that this was his house.
2. By ordinary constant pledges of his presence: --
1. He did it by an extraordinary sign of his taking possession of his house. When the tabernacle was built, and ready to be set apart for service, the glory of the Lord filled it, <024001>Exodus 40. It was a dark cloud; for then God dwelt in thick darkness. And, 1<110810> Kings 8:10, when the temple was built, God came by a glorious sign, and took possession of it. The glory of the Lord filled the temple. And this also was a cloud. God took possession of those houses -- the tabernacle and the temple -- by a cloud, to signify those types and vails which the people were under, so that they could not see to the end of those houses; which were to denote the coming of the Son of God to fix his tabernacle among us, by taking human nature upon him.
2. God did it by a visible pledge of his abode and residence. Now, this was the ark, and the mercy-seat, encompassed with the cherubims, which had the direct form of a throne. The ark being supported to such a height, the mercy-seat placed upon that, and the cherubims shading it as arms, had the
362
direct appearance of a throne. Hence the ark is sometimes called "The glory of God." It is called "The King of glory," <192401>Psalm 24, "Lift up your heads, ye everlasting doors, that the King of glory" -- that is, the glorious ark, which was the type and representation of God's dwelling gloriously in the tabernacle and temple -- "may come in." There are these two things required to inhabitation: -- a glorious entrance by an extraordinary sign; and, a constant residence by an ordinary pledge: and both these were in the dedication of the temple and tabernacle. And two things ensued thereon: --
(1.) A special manifestation of God's glory. Where he dwells, there is a special manifestation of his glory. God is everywhere; but is not said to dwell everywhere. He fills heaven and earth by his omnipresence; but God's "dwelling" signifies something more; -- not only his being, his essential, eternal being, but the manifestation of that being also. So, heaven is said to be his dwelling-place and throne, because God doth most gloriously manifest himself to those creatures of light, his holy saints and angels, that come to the enjoyment of him. In the tabernacle, and in the temple, there was such a manifestation of God's glorious presence continually. This made them holy. And hence it is, that if all the men in this world should agree together to build a glorious fabric for the worship of God, -- suppose at Jerusalem, -- and when they had done, dedicate it to God with all the power they have; they cannot make it holy, unless God come to take possession of it by a visible pledge of his presence, and appoint a token of his presence to be in the place. The very notion that some men have, though you may think there is little in it, that they can dedicate any thing to God, hath been the greatest ruin that ever befell religion in this world. It hath wholly cast out all apprehensions of God's portion from the minds of men, and erected another portion for God, which was never called, never anointed, never inhabited by God himself. And that hath occasioned men, who contract the guilt of persecuting God's only dedicated portion, to put the notion of sacrilege upon tithes and titles, and I know not what, that God never dedicated, nor put his name upon, nor ever took possession of. There is no dedication to God, but it must be by these means. And, --
(2.) The special worship of God must by God himself be confined unto it. And truly we have great reason -- considering what conflicts and contests
363
are befallen us in these latter days, which only divine wisdom could foresee -- to bless our dear Lord Jesus Christ for that good word of liberty he gave us: "The day cometh that neither at Jerusalem, nor in this nor that mountain, men shall worship God; but he that worships God, let him worship him in spirit and in truth." This sets us at liberty from all ways, places, and forms of men's finding out and dedication.
That is the third way.
IV. There is one way more; and that is, by special vow of things that are
in our power, giving them up to God according to his mind. So did Jacob, <012822>Genesis 28:22,
"Of all that thou shalt give me, I will surely give the tenth unto thee."
Men, are usually very tenacious of what they have got; they are loath to part with any portion of it, -- no, not to God himself; therefore doth Jacob so well express it here, "Of all that thou shalt give me, I will give the tithe to thee." If ever Jacob had any thing God did not give him, that was all his own: and so he knew full well; for when he comes to call over this business again, he remembers, that "with his staff he went over Jordan, but God had now made him two bands." When men gave to God according to his mind, of things in their own power, they were, under the law, made holy unto the Lord.
Now, I say, believers are dedicated, consecrated to God, and become his portion by all these several ways: --
First. They are so by calling, -- which was the first way; God calls them out of the world to be a peculiar portion unto himself, <450107>Romans 1:7. They are "called to be saints," and separated unto God. So likewise, 1<460102> Corinthians 1:2. Now, though this calling doth also imply effectual internal vocation, whereby the heart and nature is really sanctified; yet it also includes an external separation and dedication unto God. Christ redeems us out of the world, and he calls us out of the world. An obediential compliance with that call of God for separation from the world makes us to be God's dedicated portion. "Come out from among them, and be separate," saith God. If we live in the world after the manner of the world, -- if we are like the world in our ways and walk, in our affections and
364
conversation, -- we have no reason to look upon ourselves as the dedicated portion of God. He that is so, brethren, that is thus called to be God's, he endures the world, and doth his own duty in it; and that is all his concern; -- I say, he endures the world. That which is the world, and properly so, hath nothing pleasing to him; only, he doth his own duty in it. If we intend to be at all interested in this great privilege here, let us secure ourselves that we are God's portion by calling, that we have complied with his call to separate ourselves from the world. The people of God dwelt alone of old, and were not reckoned amongst the nations. Our mixtures in the world, our conformity to the world, our touching of the unclean thing, is the sin of professors at this day; whereby they are concerned in procuring all the judgments that God is pouring out upon the land.
Secondly. Believers are made God's peculiar portion, and are dedicated to him by unction. I will first show that they are anointed, and then how they are anointed: --
1. The apostle says, 2<470121> Corinthians 1:21, "He which stablisheth us with you in Christ, and hath anointed us, is God." And you know that place, 1<620220> John 2:20, 27,
"Ye have an unction from the Holy One; and the anointing which ye received of him abideth in you."
It is plain, therefore, that believers are anointed. God in his providence did suffer that name to go upon us, that we should be called Christians; which is in English, "Anointed ones." That is the name of God's people in the world. How well we answer that name, many of us may do well to consider.
2. We cannot know how we were anointed, how we became Christians, but by considering how our Head was anointed, -- how Jesus became Christ. Christ was anointed, <236101>Isaiah 61:1,
"The Spirit of the Lord GOD is upon me; because the LORD hath anointed me."
<580109>Hebrews 1:9,
365
"God, even thy God, hath anointed thee with the oil of gladness above thy fellows."
Wherein consisted the unction of the Messiah, the anointing of the Most Holy? which was prophesied of, <270924>Daniel 9:24. How did Jesus become Christ? Truly, I have elsewhere so largely insisted upon the communication of the Spirit of God to the human nature of Christ, -- how, and for what end, -- that I shall not here speak to it again. In a word, it was the gift of the Spirit of God, with his gifts and graces, in an immeasurable manner, to the human nature of Christ: "For God giveth not the Spirit by measure unto him," <430334>John 3:34. So he is, therefore, said to be "anointed with the oil of gladness above his fellows." How to his fellows? <490407>Ephesians 4:7,
"To every one of us is given grace according to the measure of the gift of Christ."
All believers have their measure. He had no measure. This anointing consists in the communication of the graces and gifts of the Holy Ghost to all believers. This is our unction, -- thence we are called Christians. And those who despise the Spirit of God, and his graces and gifts, will find little relief in calling themselves Christians another day.
But how doth this anointing dedicate believers unto God? It doth it two ways: --
(1.) It gives a peculiar interest unto God in them, which is not in any others. Where there are the gifts and graces of the Spirit of God, there God hath something that is not in any part of the world beside. It is, indeed, the way whereby God takes possession of any soul; he comes and deposits this treasure there. "There is my treasure," saith God: "I lay it up there; and thereby I take possession of this soul to be mine."
(2.) Every thing dedicated to God was to be employed in the service of God. And this anointing makes us able to serve God according to his mind and will, when we can do so no otherwise. There is no serving of God without the graces and gifts of the Holy Ghost. God abhors all service proceeding from any thing else.
366
Thirdly. By inhabitation. The Spirit of God dwells in believers. I must say of this also, as I did of what went before, -- I have shown so at large how the Spirit of God dwells in and, inhabits in believers, and how they are his temple and tabernacle, that I shall not speak more to it now; but only apply to the case of believers what was said before, -- that wherever God inhabits, he first takes possession in a cloud, and dwells in a visible pledge of his presence.
1. When God converts a soul, he comes into it with a cloud. I know nothing in this world that I would be more jealous of in my ministry, than of speaking any thing, on conversion or regeneration, that I had not experience of myself. I would not bind others by any experience of my own, unless it be confirmed by a general rule; for one man may have an experience that another hath not: and we ought to be wonderful tender in giving out any thing that should be found in persons, as to conversion and regeneration, if we have not a general rule for it as well as our own experience. But yet I think this I can say, that God generally takes possession of souls in a cloud; that is, there is some darkness upon them: they cannot tell what their state is; -- sometimes they have hopes, and sometimes fears; sometimes they think things are well, and sometimes they are cast down again. This is the way whereby God generally enters into all souls. These things may be in part where God doth not come; but seldom have I heard of any that have come unto God, but that God first took possession of them in a cloud.
2. God doth it by some visible pledge of his presence, when the cloud is over; for the cloud is but for a season, though it may continue upon some longer than upon others. I have shown before, that the pledge of God's visible presence in the temple and tabernacle was the ark and the mercyseat, formed into the fashion of a throne with cherubims; which was a type of Jesus Christ. The ark had the law, and the mercy-seat was propitiatory, covering the law from the eye of justice; and so atonement was made. And this was a type of Christ.
How, then, doth God dwell in the hearts of believers by constant residence? When Christ is enthroned in the heart: and we can have no farther pledge of it. There may be a great deal of duty, careful and wary walking, and a great deal of profession; but if Christ be not upon the
367
throne in the heart, there is no pledge of God's dwelling there. So God dedicates his people by inhabitation.
Fourthly. The last way whereby any thing was dedicated unto God was, by vow and covenant. Now, we are all of us under a two-fold dedication to God, -- by vow and covenant: the one in general, whereof the token is baptism; and we are likewise under a particular vow and dedication as we are a church. What, I pray, is our engagement to walk with God in professed subjection to all the ordinances of Christ, but to give up ourselves to God by vow and covenant to be his, by a dedication of ourselves according to God's appointment and mind? God help us to look unto it, every one of us in our several places and stations; -- there is more in these things than we are aware of.
Now, as there was never any other way whereby any thing could be dedicated to God, and believers being all these ways dedicated unto him, they become his peculiar portion. "They shall be mine," saith God. They are God's kings, priests, tabernacle, temple, sacrifice: "Yield your bodies a living sacrifice." And they are God's first-fruits, called so expressly.
There are two uses follow necessarily from hence: --
Use 1. If believers, especially as they are in church relation, which adds the last hand of dedication, by particular church vow and covenant to be God's; if believers, I say, are thus God's peculiar portion, dedicated unto him, it is not in my power to give warning unto the world to take heed how they meddle with this portion of God. They do not, they will not hear me; and if I could speak unto them, it would rather provoke them than cure them. But give me leave to say this, and to give glory and honor unto God therein, that among all the sins that so reign in the nation at this day, and have done so for a long season, that which hath peculiarly stirred up the displeasure of God against the nation, -- so as to threaten us with spiritual judgments (the giving us up to Popery, which men are afraid of), and with temporal judgments of all sorts whatever, -- hath been the violence that hath been done to God's portion all this nation over. Other sins are great and provoking, but God hath given the earth to the children of men. "He endures with much long-suffering the vessels of wrath, fitted for destruction." He will bear with men in all their abominations, leave them for many ages, in many places of the world, to sport themselves in
368
the earth, like the leviathan in the waters; but when a nation comes (as it hath been the sin of this whole nation, from one end to the other) to put forth its hand against God's portion, tearing, rending, destroying, imprisoning, banishing, starving the remainder of God's heritage, -- it is the cause (let it be spoke to the glory of God, and that which God will own at the last day) why wrath is gone out against us. This hath not been done in a corner, by some few, at some certain time. We have known the day when the whole nation, as one man, was on fire to consume the residue of God's heritage; it was the sin of the nation, from one end of it unto the other. Saith God, "All that devour her shall offend; evil shall come upon them." There hath been a great devouring of God's first-fruits; and truly in such a manner, that we have no greater cause to mourn this day, than that we have not been sensible of it as we ought to be, how these first-fruits of God have been devoured. But they shall offend, and evil shall come upon them. It is the very word that God speaks to the nation this day, if I understand any thing of the will of God in these matters. He speaks so again, <241214>Jeremiah 12:14,
"Thus saith the LORD against all mine evil neighbors, that touch the inheritance which I have caused my people Israel to inherit; Behold, I will pluck them out of their land, and pluck out the house of Judah from among them."
What is the inheritance God hath caused us to inherit? It is his ordinances, his ways and worship; it is not the great things of this world. Let all take their portion and lot, as God in his providence directs. The inheritance which God causeth Israel to inherit, is his ways and worship, the purity of his ordinances, and their serving Christ in them. This is our inheritance. Saith God, "I will pluck up my evil neighbors, that will not leave my inheritance." -- "Let them take what is their own; but they will not leave my inheritance."
That generation of vipers, those evil neighbors of God's inheritance everywhere, that have been devouring it, and taking of it away, their doom is read in the prophet, and will come upon them in God's appointed time. The great sin that is upon the nation, and which we ought to bewail, and be humbled for, is the violence they have done to God's portion. It hath not been done by this and that person; -- no man hath cared for Zion,
369
none hath pitied her; there have been none to plead her cause, none to relieve her, while her friends have died in prisons, been impoverished, banished, etc.
Use 2. There are sins with us, even with us also, against the Lord our God. And our great sin is this, -- that notwithstanding all the violence that hath been showed us, all the fears, troubles, perplexities that we have undergone, yet we have not been willing to come out from among them, and be separate, but we have cleaved greatly to the unclean thing. There may be a time, and there hath been, when God calls his people to a local separation. So he did to his people in Babylon: "Come out of her, my people." And we can remember the day when God carried many of his people out of this nation into a wilderness, and there hid them for a season. They were under the call of God to a local separation. I see no ground for that now. God binds men down by his providence to their stations; relation and duty bind them down to bear a testimony to the ways of Christ against all those wicked oppositions that are made unto them. But to separate more in the holiness of our lives and conversations, to keep more from the uncleanness and vanities of the world, all the abominations of it; -- God's call is upon us all for this. These two things being thus met together, -- namely, violence upon the portion of Christ, upon God's separate ones; and neglect of duty in those separate ones, to separate themselves more and more from the world -- who can save? who can deliver? and what can be our expectation while this frame doth abide? I wish I had a little more time to press this upon us, that if we intend to be made partakers of the last thing in my text, -- which is the promise that God will "receive us, and be a Father to us," and use us as his sons and daughters, if we would be made partakers of it, when an apprehension of an interest in it will be worth ten thousand times more than all this world can afford; then let us stir up ourselves to this great duty of farther and daily separation from the world in things moral and spiritual, in our minds, in our spirits, in our ways, in our whole course; that if it be the will of God, there may be some interposition for the saving of the land.
370
SERMON 24. F26
GOD'S WITHDRAWING HIS PRESENCE, THE CORRECTION OF HIS CHURCH.
"O LORD, why hast thou made us to err from thy ways, and hardened our heart from thy fear? Return for thy servants' sake, the tribes of thine inheritance." -- <236317>Isaiah 63:17.
THESE are words that carry a great deal of dread in them; -- tremendous words, methinks, as any in the book of God. And, according as our concernment shall be found in them, they require very sad thoughts of heart. It is come now to the last; this is the last cast; if we miss in pursuing this great inquiry, we are undone for ever: "O LORD, why hast thou caused us to err from thy ways? why hast thou hardened our hearts from thy fear?" God is in this matter, whereof we have been complaining.
It is the true church of God that speaks these, words. This is plain in the acting of faith as to the great interest and privilege of adoption, in the verse foregoing, where they say, "Doubtless thou art our Father;" -- "However things are with us, `doubtless thou art our Father.'" When all other evidences fail, faith will secretly maintain the soul with a persuasion of its relation unto God; as you see by the church in this place. They were "all as an unclean thing;" and their "holiness all faded away as a leaf," <236406>Isaiah 64:6. And yet faith maintains a sense of a relation to God; and therefore they cry, "Doubtless thou art our Father, though Abraham be ignorant of us, and Israel acknowledge us not: O LORD, thou art our Father, our Redeemer; thy name is from everlasting." And I am persuaded some of you have found it so, -- that faith hath maintained an interest in a relation to God, when all particular evidences have failed. So it is in our head, Jesus Christ, when he cried, "My God, my God, why hast thou forsaken me?" When all particular evidences fail, he can still say, "My God, my God." So is it here with this miserable and distressed church and people of God; -- all is lost and gone, and yet faith cries, "Doubtless thou art our Father." And if, in the matters of this day, God would help us to maintain and not let go our interest in him as our Father, by faith, we should have a bottom and foundation to stand upon. If it be so with us as hath been confessed to
371
God (and I fear it is worse), we shall be at a loss for our particular evidences, at one time or other; but yet it will be a great advantage, when faith can maintain its station, and we be enabled to say, "`Though Abraham be ignorant of us, and Israel will not own us,' such vile creatures; and though `our righteousnesses are as filthy rags,' and our holiness `fadeth away as a leaf,' and our adversaries have trodden upon us; `yet doubtless thou art our Father.'" The Lord help us to say thus when we depart, and we shall yet have a foundation of hope.
I would observe here the condition of the church at that time. It was a state of affliction and oppression; -- of oppression on the one hand, and of deep conviction of sin on the other. It is well when they go together.
First. It was a time of distress and oppression; as is declared, verse 18, "Our adversaries have trodden down thy sanctuary." The adversary had grievously oppressed them; but that which the church was most concerned in was, that they had trodden down the sanctuary, -- disturbed the holy assemblies, and broken up the worship of God. And it is well, brethren, if, under all oppression and distresses that may befall us, we do really find our principal concern is for the treading down God's sanctuary. Whatever else lay upon them, this was that they complained of: "Our adversaries have trodden down thy sanctuary."
Secondly. It was also a time of deep conviction of sin with them. As the prayer is continued unto the end of the next chapter, you may see what a deep conviction of sin was fallen upon them, in verses 6, 7, "Behold, we are all as an unclean thing, and all our righteousnesses are as filthy rags; we all do fade as a leaf; and our iniquities, like the wind, have taken us away. And there is none that calleth upon thy name, that stirreth up himself to take hold of thee: for thou hast hid thy face from us, and melted us down, because of our iniquities."
Well, then, suppose it be a state of great oppression, and a state of great conviction of sin, what is the course that we should take? We may turn ourselves this way and that way; but the church, you see, is come to this, -- to issue all in an inquiry after, and a sense of, God's displeasure, manifesting itself by spiritual judgments. And this, in truth, brethren, if I understand any thing of the state and condition of my own soul and yours, and of the generality of the churches of God in the world, is that which we
372
are in particular called to, and where we are to issue all this business, -- namely, to inquire into God's displeasure, and the reason of it, manifesting itself in spiritual judgments. "O LORD, why hast thou caused us to err from thy ways? and why hast thou hardened our hearts from thy fear?"
It is but a little I shall speak to you at this time; God, I hope, will give us other seasons to pursue the same design: my present distemper, and other occasions, will not suffer me now to enlarge. However, I will lay a foundation, if God help me, by opening the words unto you: --
I. What is it to err from the ways of God?
II. What is it to have our hearts hardened from the fear of God?
III. What ways are there whereby God may cause us to err from his
ways, and harden our hearts from his fear?
IV. What may be the reasons why the Lord should deal thus severely
with a poor people, after they have walked with him, it may be, many years, -- that at length they should be brought to this complaint, "LORD, why hast thou caused us to err from thy ways, and hardened our hearts from thy fear ?' And then,
V. What is to be done for relief in this condition? what course is to be
taken?
These are the things that should be first spoken to from the text; and then we should come to the last clause: "Return for thy servants' sake," etc. I shall proceed as far as I am able: --
I. What is it to err from the ways of God?
The ways of God are either God's ways towards us, or our ways towards him, that are of his appointment. God's ways towards us, are the ways of his providence: our ways towards God, are the ways of obedience and holiness. We may err in both.
I think in that place of the Hebrews, "They have always erred in heart, and have not known my ways," God principally intends his ways towards them; they did not know the ways of his providential workings, how mightily he had wrought for them. But the ways that God hath appointed
373
for us to walk in towards him, are those here intended. Now, we may err from thence two ways: --
1. In the inward principle.
2. In the outward order: --
1. We may err in the inward principle. When the principle of spiritual life in our hearts decays, when we "fade as a leaf," and wither, then is this our case.
2. We err as to outward order, when we fail in the performance of duty in our walking, and in the course of our obedience and holiness that God hath called us unto. These for the most part go together; but from the text, and the whole context, I judge the first here to be principally intended; -- a failing in the principle, in our hearts, and in a lively power of walking in the ways of God, and of living unto him. So that to err from the ways of God is to have our hearts weakened, spiritually disenabled, often turned aside from the vigorous, effectual, powerful walking with God, which we are called unto.
II. What is it to have our hearts hardened from the fear of God?
There is a twofold hardening from God's fear: --
1. There is a total hardening; and,
2. A partial hardening: --
1. There is a total hardening, like that mentioned, <230610>Isaiah 6:10,
"Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed."
This was a total hardening that came upon the Jews when they rejected Christ. That is not the hardening here intended. Those that are given up to a total hardness will not thus humble themselves before God, nor plead with God. Blessed be God that he hath not given us up to a total hardening, that we should utterly and wickedly depart from his ways!
2. There is a partial hardening mentioned by the apostle, <580313>Hebrews 3:13,
374
"Take heed, `lest any of you be hardened through the deceitfulness of sin;' lest there come a hardness upon you that may be to your disadvantage."
And it is this partial hardening that is here intended; and wherein it consists I shall speak a little afterward. It is this partial hardening that is intended in the text: "Thou hast hardened our hearts from thy fear."
III. How is God said to cause us to err from his ways, and to harden our
hearts from his fear?
God is said to do it these several ways: --
1. God is said to do that (and it is not an uncommon form of speech in Scripture) whose contrary he doth not do, when it might be expected, as it were, from him. "If there be a prophet that doth prophesy so and so, `I the Lord have deceived that prophet,'" <261409>Ezekiel 14:9; that is, "I have not kept him from being deceived, but suffered him to follow the imaginations of his own heart, whereby he should be deceived." God may be said to cause us to err from his ways, and to harden our hearts from his fear merely negatively, -- in that he hath not kept us up to his ways, nor kept our hearts humble and soft in them.
2. Again; God hardens men judicially, in a way of punishment. This is a total hardening; of which we spoke before. And there are these acts of it, which, I think, are as evident in the times wherein we live as the judgments of God have been in the plague, or burning of the city, inundations, or any thing else. Spiritual judgments of God, in hardening the hearts of men judicially and penally to their destruction, are as visible to every considering person as any of God's outward judgments whatsoever. This will appear if we consider the following things, wherein it consists: --
(1.) The first thing God doth, when he hardens men's hearts penally, is, to give them up to their own lusts. It is directly expressed, <450124>Romans 1:24, "Wherefore God gave them up to their hearts' lusts." When God leaves men, and gives them up to pursue their own lusts with delight and greediness, then he is hardening them. And this is a visible judgment of God at this day: he takes off shame, fear, all restraint and disadvantages, and gives men up to their hearts' lusts.
375
(2.) The second thing is, that God, in penal hardening, gives men up to Satan, to blind them, darken them, harden them; for he is "the god of this world, that blinds the eyes of men," and the great work of blinding and hardening men is committed unto him. And the principal way whereby he works at this day, is by being a lying spirit in the mouth of the false prophets, crying, "Peace, peace," when God hath not spoken a word of peace: as it was in the business of Ahab; when Satan went and catched at a commission to seduce Ahab to go up to Ramoth-gilead, he did it by being a lying spirit in the mouths of the false prophets. God is visibly at work in the world with this judgment, giving men up unto Satan, acting in the mouths of the false prophets, who cry, "Peace, peace," to all sorts of sinners, when God speaks not one word of peace.
(3.) The third way whereby God doth judicially give up men to hardness of heart is, by supplying them in his providence with opportunities to draw out their lusts. They shall have opportunity for them. It is commonly given for one of the darkest dispensations of divine providence towards men, when it orders things so that they shall have opportunities, to accomplish their lusts and go on in their ways, administered unto them.
(4.) Lastly; in pursuit of all these, God gives them over to a" reprobate mind," Romans 1; that is, a mind that can neither judge nor approve of any thing that is good. Propose to men the most convincing things wherein their own interest and concern lies; show them that eternal ruin lies at the door; -- it is all one; they having a mind that can judge of nothing that is good. And the world is full of evidences of this work of God.
3. God may be said to cause men to err from his ways, and to harden their hearts from his fear, by withholding, upon their provocation, some such supply of his Spirit and actings of his grace as they have formerly enjoyed, to keep up their hearts to the ways and in the fear of God. And that is the hardening here intended. The Lord had withheld, upon just provocations, those supplies of his grace and Spirit which formerly were enjoyed, and which had given them a vigorous spirit in the ways of God, and a tender heart in the fear of God, which now they have lost, or else they could never have been sensible of it.
From what has been said, we may make the following observations: --
376
Observation 1. Even true believers themselves may for a season so err from the ways of God as to have their hearts partially hardened from his fear; and may fall under this state and condition, to err from the ways of God, by a decay of the principle of grace: and so as to have their hearts hardened from his fear, that they know not where they are, what they are doing, how it is with them, which way to look for relief to supply themselves, or how to recover strength or heal themselves; but are forced to cry, "O LORD, why hast thou caused us to err from thy ways, and hardened our hearts from thy fear?"
Obs. 2. God himself hath a righteous hand in this frame of spirit that sometimes befalls believers.
Obs. 3. This frame is the most deplorable condition that can befall the Church of God at any time; which is manifest upon these two accounts, -- that it both takes away all solid evidences of God's special love, and inevitably exposes us to outward distresses and ruin, if it be not remedied. And therefore it is a most deplorable condition, to be brought into such a state.
Let us now a little inquire, as we before proposed, what it is to have our hearts hardened thus partially from the fear of God.
The fear of God may be considered in several respects: -- as it regards sin, and so is a fear of caution and humility; or as it regards judgments, and so is a fear of reverence, wisdom, and diligence to improve them; or, lastly, as it regards duty, and so becomes a fear of obedience and watchfulness. Now, the want of a due sense of sin, of judgments, or of a due attendance unto duties, is this partial hardening.
(1.) A partial hardening consists in the want of a due sense of sin. It is the fear of God alone that can give us a due sense of sin. Judgments will give dread, and convictions disquiet; but it is the fear of God alone that gives a due sense of sin. Therefore, when we want this, our hearts are in some measure hardened from the fear of God; which discovers itself in the following particulars: --
[1.] A want of a due sense of secret sins;
[2.] A want of a due sense of sin in an uncircumspect walking;
377
[3.] A want of a due sense of surprisal into known sins;
[4.] A want of a due sense of the sins of others. Where these things are, there is hardening from the fear of God.
[1.] This hardening consists in a want of a due sense of secret sins. And there is much in this. I shall but just name things unto you. The psalmist lays great weight on it, <191912>Psalm 19:12, 13, "Cleanse thou me from secret faults;" also, "Keep back thy servant from presumptuous sins." In these two lie the life of a believer. And there is no more safety, if we are not cleansed from secret sins, than if we are not kept back from presumptuous sins. Every one will conclude, if they are not kept back from presumptuous sins, they are undone for ever; but the danger is the same if they are not cleansed and have not a due sense of secret sins.
If it be asked, "What are these secret sins?" --
1st. They are the vain imaginations of the mind;
2dly. The corrupt actings of the affections of the heart; and,
3dly. A frame of soul suited unto them. These are the things I intend by secret sins: --
1st. The vain imaginations of the mind. The Holy Ghost tells us that by nature "all the imaginations of the heart of man are evil, and that continually." And God knows what remainders there are of this vanity of mind, and these vain imaginations, in all our hearts. I place it at the head of what I intend; whereof if we have not a due sense, we are under hardening from the fear of God. These vain imaginations of our mind are such as no eye sees, none knows, not the angels in heaven nor the devils; but are the special object of the eye, and sight, and knowledge of God.
2dly. The corrupt actings and desires of our affections, wherein lust conceiveth. Lust tempts and seduces in vain imaginations, but conceiveth in the corrupt desires and actings of our affections.
3dly. And both these, if indulged in any measure, will be continually pressing upon our nature; -- both the vain imaginations of the mind, and the corrupt actings of the affections towards perishing, worldly, sensual things, -- either to lawful objects in an undue manner, or to unlawful
378
objects, -- will both be pressing on the mind; and if, by solicitation, they take place upon it, then the mind is cast into a dead, lifeless, carnal, loose frame: which frame also I reckon among these secret sins.
Now, brethren, more or less these things are true in us, according to the several degrees of grace we have received, through the woeful negligence we have been betrayed into. Have we a due sense of these things? or can we walk with boldness and confidence, peace and undisturbedness in our minds day and night, though these things be upon us? If so, we are in some measure hardened from the fear of God. The fear of God hath not its proper work upon us, which would keep us deeply sensible of these things, deeply afflict us for them, keep us in an abhorrence of them, and make us watchful against them night and day; and not suffer vain thoughts to come and go without spiritual conflicts; nor inordinate affections to the world, without wounds given to it by the Spirit of God. If it is not so with us, our hearts are hardened from the fear of God.
[2.] This partial hardening also contains in it a want of a due sense of an irregular course of walking. There is a course of walking that will please the world, satisfy the church, and which professors shall greatly approve of; and yet if a man come to examine his own heart by the role, he shall find his course of walking judged: for though the world hath nothing to object against us, and though professors do well approve of us; yet when we come to the rule, that will discover our iniquity. We are bound to walk by rule. "God will have mercy on them that walk according to this rule." We are bound to walk circumspectly in all things: "Walk circumspectly, redeeming the time; worthy of God, worthy of the Lord; " -- which extends to all duties of our walk in the whole course of our lives. If we satisfy ourselves that our walk is such as answers known duties that are required of us, -- that none in the world can lay blame upon us, and professors will approve of, -- but do not bring it to the rule, and judge it there, we err from the ways of God: and if we bring it to the rule, and judge it there, and have not a due sense, so as to be greatly humbled for it, our hearts are so far hardened from the fear of God; for if we were in the fear of God all the day long, as we ought to be, it would be so with us. Many men's boldness and confidence in the world, and many men's peace, will be resolved at length into a neglect of this duty, -- that they have not proved their walk by this rule, and that light God hath set up in
379
their own souls. We may, I say, brethren, have something of this partial hardness upon our hearts in these instances, -- want of a deep sense as to secret sins, want of self-judging as to our irregular walking, wherein it comes short of the rule, the holy rule we are to attend unto. And who can say of his walk, that it is worthy of God and the Lord? which yet we are called unto. Alas! it is not worth the owning ourselves, and the profession we make: -- how much less is it worthy of God!
[3.] This hardening, likewise, carries in it a want of a due sense of sin, upon surprisal into known sins. "There is no man that liveth and sinneth not;" -- but this respects known sins; I do not mean sins that are known unto others, but sins we know in particular, wherein we have offended against God. And known sins are great sins, -- sins against light, and for the most part against engagements and promises of watchfulness; and there is something, if we examine thoroughly, of wilfulness in them. And great sins should have great sorrow, and great humiliation. Truly, brethren, I am afraid (and would be jealous over myself and you) that we are apt to put off even known sins upon slighter terms than the rule of the covenant doth admit of. We are apt to resolve them, in general, into the covenant of grace and mercy, or to pass them over with one or two confessions, or the like; and do not bring every known sin unto its proper issue in the blood of Christ, as we ought. If we do not do this, we are hardened thus partially from the fear of God. The true fear of God would keep us up to this, that no one known sin should ever pass us, without a particular issuing of it in the blood of Christ, and obtaining peace in it.
[4.] Want of a due sense of the sin of others is a great sign that we are partially hardened from God's fear; as it is a sign men are totally hardened, when they do not only commit sin themselves, but have pleasure in them that do it. We have before us the sins of professors, the sins of the world, the provoking sins of the nation in the generation wherein we live, and the sins of all sorts of men; and I think there is not in any one duty more spiritual wisdom required of believers, than how to deport themselves with a suitable frame of heart, in reference to the sins of other men. Some are ready to be contented that they should sin, and sometimes ready to make sport at their sins; and for the most part it is indifferent unto us at what rate men sin in the world, so it go well with us or the Church of Christ. We understand but little of that, "Rivers of waters run down mine
380
eyes, because men keep not thy law," <19B9136>Psalm 119:136. I confess, I think there is little of this in the world, -- that we can truly say, as he did, by the Spirit of God, that our eyes run down with water, because other men, all sorts of men, keep not God's law. There is a "sighing and mourning for all the abominations that are done among a people." What people? Truly, people that were idolaters, and false worshippers, and very wicked, as that people were at that time; yet God required there should be "sighing and mourning for all the abominations;" and took special notice of the working of grace that one way, above all other things. And the Lord help us, I am afraid we have very small concern for the sins of other men. And it is resolved into these two principles: -- want of zeal for God's glory, and want of compassion to the souls of men; which would make us deeply concerned for the sins of other men. Sin in the world is grown a common thing to us; we do not rend our garments, when we hear of all the blasphemies and atheism in the world, -- all the blood, uncleanness, profaneness, oaths. Every sin is grown common to us; nobody is affected. "None taketh hold upon God," saith the prophet. What will be the end of these things? Yet we speak of them as commonly as of our daily food. This is not to be under the power of the fear of the Lord. There is a partial hardness upon us from the fear of the Lord, in that general and almost universal unconcernedness that is upon us about the sins of other men.
I thought to have spoken to the remaining heads of this partial hardness of our hearts from God's fear; -- the want of a due sense of God's judgments; and the want of a due attendance unto and walk with God in a way of duty: but I shall waive them, and proceed to the fourth thing proposed to be inquired into.
IV. Why doth the holy God deal thus with a professing people? What
reason can we find in ourselves why it should be so, in making this complaint? that we neither charge God foolishly as the author and cause of sin, nor go about to extenuate our own sins, but aggravate and burden our consciences with a sense of them. Why doth the holy God thus deal with us?
The reasons are of two sorts: --
1. What provokes God unto it, which are the procuring reasons;
381
2. What God aims at in it, which are the final reasons why it is thus with us.
1. What provokes God to it? I answer, three things: --
(1.) Unthankfulness for mercy received. Thus, in the chapter wherein is my text, it is said, verses 8-10, "Surely they are my people, children that will not lie: so he was their Savior. In all their affliction he was afflicted, and the angel of his presence saved them: in his love and in his pity he redeemed them; and he bare them, and carried them all the days of old, But they rebelled, and vexed his holy Spirit: therefore he was turned to be their enemy, and he fought against them." God doth in this matter turn to be our enemy; he fights against us. Why doth he so? Because he hath redeemed us in his love, -- because he hath borne us in his arms all the days of our lives, -- because he hath manifested that in all our afflictions he was afflicted, -- because he had been a Savior and heard us; and under all these mercies received, we have rebelled and vexed his holy Spirit, have been unthankful and ungrateful: therefore he is become our enemy, and fights against us. I beg of you, brethren, that we may call over those innumerable mercies we have received from the Lord, spiritual mercies, temporal mercies, and consider whether these evils be not befallen us, -- whether our unthankfulness for mercy hath not caused God to become our enemy, and to fight against us.
(2.) A second reason is, "inordinate cleaving to the things of the world at a most undue season. It may be it would not provoke God so much thus to fight against us, and harden our hearts from his fear, if the season of it was not undue. Do not we see with our eyes, and hear with our ears, that God is unsettling all things here below, and that all these things shall be dissolved? When God gives so many intimations that "all these things shall be dissolved, what manner of persons ought we to be in all holy conversation and godliness?" Cleaving inordinately to the things of the world at such a season, is that which provoketh God to deal thus: "For the iniquity of his covetousness was I wroth, and smote him; I hid me and was wroth, and he went on frowardly in the way of his heart." God smote them for the iniquity of their covetousness in such a woeful, undue season. Let us, brethren, be at work. I may be under great mistakes and misapprehensions, but I must tell you what is upon my heart; -- I cannot
382
but think, that unless we are particularly at work, every one of us, we shall be overtaken with these dismal and dreadful effects, and God will appear against us, and fight against us.
(3.) The third reason is, -- our unprofitableness, and unsuitabieness to the means of grace we have enjoyed. O the barren land of England, upon which the rain hath often fallen, and [it] hath brought forth nothing but briers and thorns! We have had our proportion in it, brethren; you of this congregation can even make your boast of what you have enjoyed of this and that man's ministry for many years; but O the leanness and barrenness that is among us, now all is done! -- our unsuitableness to the means we have enjoyed! We may repent one day that we ever had any among us who excelled others in gifts and graces, if we profit no more. We have not profited suitably to the means we have enjoyed; but every vain and foolish imagination hath turned us aside from keeping as we ought to the good and holy ways of God. We do not flourish in fruitfulness, in savouriness, and profitableness, answerable to what the dispensations of God have been towards us; for the dew of God hath been upon us from time to time.
Now, besides these things named, which are public causes, why God hath brought us under this dispensation, let us all search our hearts, and say, "Lord, why hast thou caused me thus far to err from thy ways, and hardened my heart from thy fear? Why have I not former faith, love, affection, zeal? Why do not I mourn more? Where are my tears and humiliation? those heart-breaking sighs and groans after God which my heart was once filled withal? O Lord, `why is my heart thus hardened from thy fear?'" Let us inquire into the particular reasons, that at last we may come to cry, "Return, O LORD, for thy servants' sake, the tribes of thine inheritance."
2. What does God aim at in such a dispensation? We have mentioned the procuring reasons and causes; now, what are the final ends why God will thus deal with us?
There are two ends the holy God seems to have in these things: --
(1.) The first is, to awaken us unto the consideration of what an all-seeing God he is with whom we have to do. When we please the world and one
383
another, and ourselves, in our walkings and conversations, God will have us know he is displeased. Though we please ourselves and cry, "Peace," and please the world and one another; yet God will so withdraw his Spirit and grace, that we shall be forced to say, "Why is God thus displeased with us?" He will have us glorify him, as one that is an all-seeing God, -- as one that knows our inward frames, and tries us upon them.
(2.) God doth it to awaken us. If there be any thing of true grace in our hearts, a sense of spiritual judgment, will awaken us, when all outward judgments in the world will not do it; -- no, if thunder and lightning be round about us, -- if ruin and the sword be before us, and the earth underneath be ready to swallow us up, -- they will not work so kindly upon a believer's heart as a sense of spiritual judgments. I hope God hath a design of love to awaken us all by this dispensation to return unto him.
But to proceed to the last inquiry: --
V. What way shall we take now for retrieving our souls out of this state
and condition?
One way is prescribed here: -- It is by prayer, "Return, O LORD." It is to beg of God to return.
What arguments have we to plead with God to return? This being the case, the arguments here given are peculiar to the case; and we may plead them. They are two: --
1. Sovereign mercy and compassion; and,
2. Faithfulness in covenant. They are both here pleaded: --
1. Sovereign mercy, verse 15, "Look down from heaven, and behold from the habitation of thy holiness and of thy glory: where is thy zeal and thy strength, the sounding of thy bowels and of thy mercies towards me? are they restrained?" Our great plea in this case is upon sovereign mercy and compassion. Plead the pity of God; beg mercy of God; come to God as those that stand in need of mercy, and of the sounding of his bowels.
2. The second argument is, God's faithfulness in the covenant, verse 16, "Doubtless thou art our Father; we are thine."
384
These are the two arguments. We are night and day to plead with God, for our recovery from the state and condition of erring from the ways of God, and of having our hearts hardened from his fear, sovereign mercy and covenant faithfulness. And this is all I shall speak to at this time.
385
SERMON 25. F27
THE BEAUTY AND STRENGTH OF ZION.
"Walk about Zion, and go round about her: tell the towers thereof. Mark ye well her bulwarks, consider her palaces; that ye may tell it to the generation following. For this God is our God for ever and ever; he will be our guide even unto death." -- <194812>Psalm 48:12-14.
MANY expositors think this psalm to be an epj inik> ion, -- a triumphant song of thanksgiving after some great deliverance at Jerusalem. Some apply it to the times of Asa, when Zerah and the Ethiopians tame with an army against Jerusalem of ten hundred thousand men; others apply it to the times of Jehoshaphat, when the Moabites, and Ammonites, and mount Seir (the Edomites), were gathered together against Judah; and others, again, to the days of Hezekiah, when Sennacherib and his army came against Jerusalem and were destroyed. They ground their interpretation upon verses 4-6, "Lo, the kings were assembled, they passed by together. They saw it" (but they could come no farther), "and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail:" -- which is a description of some great consternation that befell the enemies of God, and the enemies of Jerusalem, when they drew near unto it. So the Jews do interpret these verses, "Walk about Zion, and go round about her: tell the towers thereof. Mark ye well her bulwarks, consider her palaces;" -- that, notwithstanding this great and dreadful attempt, whether by the Ethiopians, or by the Moabites, or Sennacherib, there is not one tower broken down of Zion or of Jerusalem, but all things are safe and well. For my own part, I should rather judge this psalm to be composed by David, and purely mystical and prophetical. It is easy to manifest that all the foregoing psalms are so. And the close of the former psalm is the calling of the Gentiles, where he saith, "God reigneth over the heathen; God sitteth upon the throne of his holiness," verse 8. And in verse 9, you read, in the margin of your Bibles, better than in the text, "The voluntary of the people are gathered unto the people of the God of Abraham." The people were become a willing people in the day of his power. However, all
386
conclude that these words are a graphical, description of the defense that God will at all times give his church, which the psalmist doth set before our eyes.
Look upon it, and observe what a diligent view he requires to be taken of what he here proposes. He looks upon Zion as a well-fortified garrison, not like to be carried in haste by the enemy. And he would have you well consider, too, what the fortifications are; therefore he distributes his direction into so many particulars: -- " Walk about Zion;" this is the way whereby you may come to see how Zion is fortified. It may be you have gone a little way in walking, and have seen much, but do not cease, "Go round about her;" see if you can find one weak place, where she is likely to be attacked by the enemy. "Tell the towers," -- cast up the number of them, and see that they are not few; which is what a man of judgment and understanding would do, if he were to take a view of a fortified place, and consider whether it would hold out against a strong enemy. "Mark ye well her bulwarks;" or, "Set your heart to her bulwarks;" consider them, -- do not take a general view of these fortifications of Zion, but ponder and consider whether they are likely to hold out or not, and whether you may put your trust in them. "Consider her palaces;" which were the great and eminent buildings in and about Zion, called in some place, "palaces of ivory," with which they were greatly adorned. So that here is this direction given, to take a very strict, sedate, considerate view of the fortifications of Zion; since it would certainly be attacked by great and powerful enemies. There are two things added: -- One is, the particular end wherefore they should do so: "That ye may tell it to the generation following," since other ages of the church would have the use of it; -- the other is, the ground why all this would be of benefit to them and the generations following: "For this God is our God in covenant, and that for ever and ever, and will `be our guide unto death."
I shall make one observation from the words, and speak a little very briefly and plainly to it: --
Observation. A diligent search into, and consideration of, the means and causes of the preservation and protection of the church in the greatest dangers and difficulties, is a duty incumbent on us, for our own support against sinful fears, and to enable us to that testimony
387
which is required for future generations, to encourage them to trust in the Lord.
Every age is to give over a good testimony of God's dealing with Zion to the age that comes after. And a diligent search and inquiry into the causes and means of the protection and preservation of the Church of God in the midst of imminent dangers and difficulties, is a duty incumbent upon us, that we may be fortified against sinful fears in ourselves, and encourage succeeding generations to trust in the Lord. As we have received the testimony of such who have gone before us, so we are to give our testimony to those who shall come after.
All that I shall do at present is to answer these five questions: --
I. What is to be understood by the preservation and protection of the
church? so as we may look neither for less nor more than what we are like to meet with.
II. What is meant by searching into, and considering of, these causes
and means of the church's preservation? "Walk about Zion, tell her towers, set your heart to her bulwarks, consider her palaces," etc.
III. What are those causes and means of the church's preservation,
those towers and bulwarks which will not fail, whenever Zerah or Sennacherib comes, or whatever attempts are made upon Zion?
IV. What reason is there why we should thus search into and consider
these causes of the church's preservation and protection?
V. What is the testimony which we have to give concerning this
matter to the ensuing generation? "That ye may declare it to the generation to come."
I shall speak a little in answer to these five inquiries: --
I. What is that preservation and protection of Zion, the church of God,
that we may expect, -- whose causes and means we should inquire into?
This may be reduced unto three heads: --
1. The eternal salvation of the church of God. This is the goal and the prize that all this great running is about in the world. Satan is, in his own
388
nature, as active and restless as he is malicious; and yet, I suppose, if this end was taken away, if this was not in his eye, -- the eternal salvation of the church, of all that believe, -- he would give himself much more leisure than he doth. All things here, evils, trials, persecutions, and the like, are but skirmishes; but where goes eternal bliss, there goes the victory. This, therefore, is part of that preservation and safety of Zion which we are to look after, -- namely, as the apostle saith, "That all Israel shall be saved." You have a great security, that our Lord Jesus Christ gives of it, <431027>John 10:27, etc.,
"My sheep hear my voice, and I know them, and they follow me: and I give unto them eternal life; and they shall never perish, neither shall any man pluck them out of my hand. I and my Father are one."
This is the first thing in the church's preservation, -- namely, that, let the conflict be never so great, never so severe, all true believers shall be eternally saved. And if we do not lay the principal weight in our thoughts upon this, our concern in other things will be of no moment unto us. There is one false opinion doth more mischief to the honor of God in the world in this matter than all the devils in hell are able to do; and that is, of the total and final apostasy of true believers: for if that be so, we have lost our very first principle of the preservation of Zion, -- namely, that "all Israel shall be saved," and that none shall take believers out of the hands of Christ.
2. There is this in it also, that there shall be a church, a professing church, preserved in the world throughout all generations, in despite of all the oppositions of Satan and the world; that is, there shall be a called number, yielding obedience internally unto Christ, and openly professing that obedience, always preserved unto the end of the world. It is expressly included in that promise, <230907>Isaiah 9:7,
"Of the increase of his government and peace there shall be no end, upon the throne of David, and upon his kingdom, to order it, and to establish it with judgment and with justice from henceforth even for ever the zeal of the Lord of hosts will perform this."
389
However it may fall out in particular places and nations, yet Zion will be preserved; God will reserve for Jesus Christ a church visibly professing and yielding obedience unto him according to the gospel.
But you will say, perhaps, "Where was there such a church in the time of the antichristian apostasy? did not the visible church wholly fail?"
I answer, -- Though I acknowledge all the churches in the world have greatly apostatized and fallen away, yet, in the first place, all did not fall away in the same length or manner with those in these parts of the world that were under the antichristian apostasy. There were churches in the east which, though very corrupt formerly, and now more so, yet might justly be esteemed a visible church. Besides, the church of God was then in Babylon until the Reformation. There was in the Roman church a number of persons that sincerely feared God, and belonged unto the Zion of Christ, who were preserved. Hence is that call, <661804>Revelation 18:4, "Come out of her, my people." Christ's people were in her until the time that God gave them a call to come out of her. And another part of them were in visible opposition all along to the growing apostasy of the Papacy. About four or five hundred years after Christ, the great composition was made between Christianity and Paganism, when the outward court was given to the Gentiles to be trodden down; that is, plainly, when those northern nations that divided and destroyed the Roman empire were brought in to be Christians. And, upon that composition, nations came in to a profession of Christianity with Pagan worship and manners; but yielded obedience unto Christian rulers, -- bishops, priests, and the like. Now, from that very time, when all things sunk into Antichristianism, there was still a visible testimony given against it by the church of Christ; that is, by believers from one generation to another, -- an eminent, blessed testimony, against all that cursed apostasy.
It is good to keep our faith and expectation within bounds, -- that we do not look for more than is like to come to pass; and yet still to have our faith confirmed in those things that may be sure not to fail. "All ISRAEL shall be saved," and Christ will maintain his kingdom in the world against all opposition; -- that is, the cause wherein we are engaged, whatsoever becomes of our persons, will be triumphant. Believers shall be saved, and a professing church shall be preserved; which is all the general cause wherein
390
we are engaged. And God, it may be, hath placed us in this age to give over our testimony to the future generation.
3. There belongs to the preservation of the church, the protection and deliverance of the true church of God under persecution: this likewise comes within the compass of these fortifications. We are very apt to look after our own concerns, and, it may be, to imagine we are more concerned in this third head than in both the former. But those that think so make a very wrong judgment; for the measure of all our concerns in present deliverance, or in the conflicts of the church, is to be taken from these two generals, -- the eternal salvation of the church at last, and the preservation of the kingdom of Christ in the world. And if once we begin to measure them by our own advantages, peace, liberty, or friends, we shall take wrong measures of God's providence and our own expectation.
There are three seasons, or three ways, whereby churches, in particular times and places, are in danger of coming short of this protection, or seeming so to do: --
(1.) When the power of Satan and the world are set upon them in a way of persecution.
(2.) When the nations of the world among whom they live are so wicked that God will not forbear a general devastation and destruction.
(3.) When themselves apostatize and decay, and provoke God to remove his candlestick from among them. In such seasons it comes to a trial, whether particular churches, or a church in any particular place, shall be preserved and protected in their present trial, or not. And I confess unto you that my thoughts are, that all three are upon us at present; which makes our case the more difficult and hard to be determined. But this, I bless God, I cannot but think, that what we most fear is least to be feared. It is plain we most fear the first; and I think I am certain that the first is least to be feared. I shall speak briefly to each of them: --
(1.) As to the first, there are two rules whereby to make a judgment of the preservation of the church in time of persecution. The one is that given by the prophet Hosea, <281112>Hosea 11:12,
391
"Ephraim compasseth me about with lies, and the house of Israel with deceit: but Judah yet ruleth with God, and is faithful with the saints."
He prophesies the immediate destruction of Ephraim: -- The Church of Israel shall wander to Assyria. But Judah shall yet abide. Why? "Judah yet ruleth with God;" that is, for God, -- the ruling power of Judah is for God. I take that to be the meaning of the words; for if you will observe concerning Judah, all that ever were good among them was in the ruling power. In the very days of Josiah himself, Judah, that is, the body of the people, turned to God feignedly, and not with their whole heart, <240310>Jeremiah 3:10. But yet the prophet foresaw a time would come that Judah should not be so. He shall rule, therefore, while he is faithful to God. Here, then, is your rule: -- While the ruling power of a church or nation is for God, is faithful to God and his interest, walking with him, they are within these bulwarks. And truly, to speak what I believe in this matter (for in all things that are future, that we may not have clear and full evidence of, there is a reserve for sovereignty), wherever there are churches walking with God, ruling for God, and faithful to him, they shall never be prevailed against by outward persecution in any place; unless it be in subserviency to the hidden design of sovereign wisdom to remove the gospel wholly from such a place. This, then, is the second rule: and we can never fathom, and so must be in the dark, whether the church in this or that particular place shall be absolutely preserved; because, if God pleases, he can make the total scattering to be a means subservient to the spreading of the gospel. But so far as they walk with God, they are within this protection.
(2.) The church's danger lies in the destruction that may come upon places where they are, for national sins. There were in the days of Jehoiakim and Zedekiah, "good figs at Jerusalem, very good figs, even as the first ripe figs," <242402>Jeremiah 24:2, -- that is, there were many precious, saints of God, -- and there were also "evil figs, so evil that none could eat them;" and yet God puts all these figs into a basket, good and bad, and all must go into captivity. He could no longer forbear, for the provoking sins of the nation; the whole must go into captivity together. Now, if such a season may come upon any place, as hath upon many nations deservedly because
392
of national sins, the good may suffer with the bad, and churches may receive a scattering.
(3.) The third danger is their own apostasy. There is not any thing in the world that we ought to be more afraid of than of a church's scattering in an apostatizing condition. Then we shall bear the burden of our guilt in our scattering, and be clean taken off from all means of retrieving it. But there is an interest of all particular churches walking with God in this preservation and protection that is here promised and described to be round about Zion; and it is an act of mere sovereignty where God dealeth otherwise with them. That is the preservation and protection of the church, in answer to the first inquiry.
II. The second question is, -- What is it to search after and consider the
causes and means of this preservation? Where shall we look for it?
To this I answer, --
1. Be sure to take off your search and consideration from those things which are not, and will not, prove to be the bulwarks of Zion. You know how they were blamed in such a case, Isaiah 22, in a time of great distress and invasion that was coming upon them. The prophet tells you what the people did, verse 8, etc., "He discovered the covering of Judah, and thou didst look in that day to the armor of the house of the forest. Ye have seen also the breaches of the city of David, that they are many; and ye gathered together the waters of the lower pool. And ye have numbered the houses of Jerusalem, and the houses have ye broken down to fortify the wall. Ye made also a ditch between the two walls for the water of the old pool; but ye have not looked unto the Maker thereof, neither had respect unto him that fashioned it long ago." Looking unto carnal aids and helps in straits and difficulties hath been our folly. The first thing in this call to look to Zion, is, to "cease from man, whose breath is in his nostrils; for whereof is he to be accounted?"
2. Where shall we look for these bulwarks? We must look for the protection of the church where we look for the destruction of its adversaries. And where shall we look for that? The prophet tells us, <233416>Isaiah 34:16,
393
"Seek ye out of the book of the Lord, and read: no one of these shall fail, none shall want her mate: for my mouth it hath commanded, and his Spirit it hath gathered them."
All the foregoing prophecy is concerning the utter destruction of Idumea in the type; but of Babylon, Rome, Antichrist, in the anti-type. And the verses from 11 to 15 express the gathering of all the fowls of prey, dismal fowls, to dwell in the place. But how shall we know whether this will come to pass? Says the prophet, "Seek ye out of the book of the Lord, and read; no one of these shall fail:" that is, no one particular judgment that God hath threatened in his whole book against his adversaries shall ever fail; no, not in one circumstance: neither the cormorant nor the screech-owl shall want her mate. Seek it out of the book of the Lord; you will find it recorded in these prophecies: and nothing shall fail there; for the mouth of the Lord hath spoken it, and the Spirit of the Lord shall accomplish it. We are to look, therefore, and search for these defenses, causes, and means of the protection of Zion, in the book of the Lord. This is
"the tower of David, where hang a thousand shields, all shields of mighty men," <220404>Song of Solomon 4:4;
where is recorded all the defense of the church and people of God. It is your duty to search in the book of God, and read, to see what are the causes and means of the protection and preservation of the church; and when you have found them out, you are then to consider them. Want of consideration weakens our faith greatly. If you can find, by reading in the book of God, that there are such and such defences and bulwarks of Zion; our duty is now to consider whether they will hold out against the greatest attacks and attempts of Satan and all our adversaries. I speak what is plain, but very fit for this day. When you have found out these defences, bring them to the shield of faith, and obedience to God, and consider whether they are like to hold out; consider each, and give judgment upon them. And if you judge they are so, then trust to them; drive all you have, all your concerns, within the compass of these fortifications, and trust to them. And this may suffice in answer to the second question, -- Where are we to search for the preservation and protection of the church?
394
III. What are the causes and means of the preservation of Zion, and
protection of the church, that we are to search out, and to consider, and trust unto?
It is but a little I can comply with the text in. I cannot go round about Zion, I cannot tell her towers; but we will consider some of her bulwarks, that will be a sure preservation against all opposition. And I will name four or five unto you: --
1. The designation and constitution of Jesus Christ to be king of the church, king of Zion, is the great bulwark of Zion. This is the fort-royal that never fails. <190201>Psalm 2, "Why do the heathen rage, and the people imagine a vain thing? The kings of the earth set themselves, and the rulers take counsel together, against the Lord, and against his Anointed, saying, Let us break their bands asunder, and cast away their cords from us. He that sitteth in the heavens shall laugh: the Lord shall have them in derision. Then shall he speak unto them in his wrath, and vex them in his sore displeasure. Yet have I set my king upon my holy hill of Zion." -- "Notwithstanding all this tumult, conspiracy, and rage, all these counsels and advices, yet," saith he, "Zion must stand; for I have set my king, I have anointed Christ, my eternal Son, to be king upon my holy hill of Zion." But though Christ be made king, it doth not follow but he may give over reigning; and so there will be no security from hence. The truth is, he will do so, he will give over reigning as to his mediatory kingdom; f28 but not before he hath done with all his enemies, <199001>Psalm 90:1, "Sit thou at my right hand, until I make thine enemies thy footstool." And the apostle, 1<461501> Corinthians 15, saith, "He must reign till he hath put all enemies under his feet." And when he shall have put down all power and authority, then he shall give up the kingdom. The great security of the church is from hence, that Christ is made king of Zion; and if he be a king he must have subjects. The word is his law; he rules by his Spirit: but rule and law together will not make a kingdom, unless there be subjects to yield obedience. If Christ be a king, if he sit upon Zion, the church must be preserved; for he must have a kingdom. There is but one way in the world that looks probable to put an end to Christ's reign; and that is, to cease being his enemies: for the express terms of his reign is, "Till all his enemies be made his footstool." How easy were it for me to dwell upon this, that this king of the church hath power to preserve it to all ends, and in all
395
circumstances; power to preserve it to eternal salvation, in visible profession, or in particular trials! And what king is there among men that will not preserve his subjects in time of trial, when it is in his power so to do? The Lord Christ will preserve them. "I give unto them eternal life, and no man shall take them out of my hands." He is able to save them to the utmost, even all that come unto God by him; and he is given to be head over all things to the church, -- to dispose of all as seems good unto him, for the end, use, and interest of the church.
This is the first bulwark and security we have for the preservation and protection of the church; and unless men can dethrone Jesus Christ, and cast him off from being king upon the holy hill of Zion, it is in vain to think of prevailing against Zion.
2. The second bulwark of Zion is the promises of God, which are innumerable. I will name but two of them. One is the foundation of the Old Testament, and the other of the New. One held it out for four thousand years, and was never impeached; and the other for these sixteen hundred years, and shall never be shaken.
The promise that was the foundation of the Old Testament, was the first promise of God, <010315>Genesis 3:15,
"I will put enmity between thee and the woman, and between thy seed and her seed; it shall bruise thy head, and thou shalt bruise his heel."
There are these four things in that promise: --
(1.) That there shall always be a twofold seed in the world, -- the seed of the serpent, and the seed of the woman; they shall never fail while this world stands.
(2.) That these two seeds shall always be at enmity; there shall be an everlasting conflict, from the entrance of sin to the end of it. "I will put enmity," saith God, and such an enmity as shall be carried on by the highest and most severe warfare. The enmity is spiritual, but the warfare oftentimes is outward. The first manifestation of this enmity was in blood. Cain slew Abel. Why? Because he was of the evil one. And so it hath been carried on by blood from that day to this.
396
(3.) That either seed hath a leader: there is "he and thou," "it and thou;" that is, Christ and Satan. Christ is the leader of the seed of the woman, the captain and head of it in this great conflict; and Satan, as he was the head of the apostasy from God, continues the head of his seed, the generation of vipers, to try out the contest with Christ unto the end.
(4.) The victory shall always be to the seed of the woman. It is said, indeed, "Thou shalt bruise his heel," -- Christ's heel, in his sufferings, both in his own person and those of the church. But on the contrary, it is said likewise, "He shall bruise thy head;" -- break thy power and strength, -- conquer thee. Then Zion is safe. This was the foundation of the Old Testament: and though things oftentimes were brought to great distress, -- sometimes by apostasy, and sometimes by persecution, -- yet this promise carried it, and delivered over the church safe into the hand of Christ.
Now, when Christ takes the church, and goes to new-form it, and fashion it more for the glory of God, there is the foundation-promise made in the New Testament: "Upon this rock I will build my church, and the gates of hell shall not prevail against it," <401618>Matthew 16:18. If that obscure promise under the Old Testament did secure Zion, as to all those things before mentioned, four thousand years, shall not we trust to this promise of our Savior for half the time? though it is, indeed, the continuance of the same promise; for "the gates of hell" is the seed of the serpent, and the "rock" is Christ. That is the second bulwark of Zion. We may be shaken in our faith and confidence, but we have the promise of God, that hath supported it thus far in the world, and will certainly preserve it to the end.
3. There is the watchful providence of God over the church. It is expressed, <051112>Deuteronomy 11:12, where the land of the church is said to be "a land which the Lord thy God careth for: the eyes of the Lord thy God are always upon it, from the beginning of the year unto the end of the year." That land which is the possession of the church, the seat of God's worship, the church itself, is what the Lord careth for. And it is expressed again to the same purpose, <232703>Isaiah 27:3, where this land is called God's vineyard, "I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day." There is the watchful providence of God over the church, night and day preserving it; which providence,
397
indeed, we live upon, though it is secret and invisible to us. There is power in it; but "God hides his power." We see little, we are not able to discern any thing to purpose, of the secret emanation of divine power and wisdom through the hearts and counsels of all mankind, to this end, that God may preserve his church, governing their affections, ruling their thoughts, turning and overturning their counsels; -- things that will never appear nor come to light, what was their occasion and ends, till the great day when the thoughts of all hearts shall be discovered. The Lord will keep and preserve his church, that none may hurt it.
4. Another bulwark is God's special presence. God is in an especial manner present in his church. I have treated concerning the nature and special presence of God and Christ in the church, and proved it from many promises, and showed the effect of it; which I shall not now insist upon, but only show that this is a bulwark of the church. In <230809>Isaiah 8:9, 10, there is a gauntlet thrown out to all the adversaries of the people of God, and a challenge to do their worst: "Associate yourselves, O ye people, and ye shall be broken in pieces; and give ear, all ye of far countries: gird yourselves, and ye shall be broken in pieces. Take counsel together, and it shall come to nought; speak the word, and it shall not stand." What is the reason? "For God is with us." The presence of God is with his church. Every thing of force, of counsel, of association and agreement, -- all shall be broken and come to nought; they shall have no effect. And he gives this only reason, "Because God is with us." While God is with his church, it may be exercised with great trials, so that they may think they have lost the presence of God; as in <070612>Judges 6:12,
"The angel of the LORD appeared to Gideon, and said unto him, The Lord is with thee. Oh my Lord,"
saith he, "if the Lord be with us, why then is all this befallen us?" -- "Whence is all this evil come upon us, that we should be under the power of the Midianites, oppressed and destroyed by them?" He could not believe that if God was with them, according to his promise, they could be so prevailed upon by their enemies. Great things of trouble may befall the church of God while God is present with them; so as they may be ready to say sometimes, "My way is hid from the Lord, and my judgment is passed over from my God: the Lord hath forsaken me, and my Lord hath
398
forgotten me." "It cannot be," saith Gideon, "that God is with us, if we be thus ruined." But he will appear and manifest himself, for the protection of Zion.
5. The last bulwark, unto which all others may be reduced, is the covenant of God: "For this God is our God." -- "That God who hath fortified Zion in all other generations, and wrought these deliverances, he is our God in covenant."
I shall not need to reckon any more than these five bulwarks of the church. Ponder and consider whether they are like to work out its preservation and protection. And if God gives us wisdom to single out these things, and consider them aright, we shall soon see what encouragement we have to pray for the preservation and protection of the church, however it may be attacked and attempted, even this day; -- which is our present business.
IV. Why should we make this inquiry into these causes and means of the
preservation and protection of the church?
The reason is, to deliver ourselves from our own sinful fears, and that by a discovery of the great mistake which all the adversaries of the church run upon. The reason why, the ground whereupon, they attempt the church, is that, and no other, which you have, <263810>Ezekiel 38:10, 11,
"Thus saith the Lord God; It shall also come to pass, that at the same time shall things come into thy mind, and thou shalt think an evil thought: and thou shalt say, I will go up to the land of unwalled villages; I will go to them that are at rest, that dwell safely, all of them dwelling without walls, and having neither bars nor gates."
Here is the very ground of the undertaking of the world against the church in any age, -- that they have no defense, are a poor people that dwell in unwalled villages, and have neither bars nor gates. It is a miserable disappointment, for men to go and undertake to destroy or oppress any place, thinking they are unprovided, and, when they come there, to find it quite otherwise. At this day there would not any move a tongue against the people of God, but upon this very account, that they have no defense, no protection. And sometimes they proceed so far as that they begin to discover the bulwarks of Zion, -- if not in the causes, yet in the effects.
399
The old world saw not God in the cause of what he did; but when the waters began to roll upon them, the psalmist tells us, "They saw it, and were afraid; and fearfulness took hold upon them." -- "Is this the people that dwell in unwalled villages, that have neither bars nor gates? See their towers! behold their bulwarks! there is no attacking them." When once God makes them to see this, that the power of Christ is engaged for his people, they will then cry to the mountains and to the rocks to hide them from the day of his wrath; they will be surprised with fear.
Now, seeing the adversaries of the church of God are certainly upon this mistake attempting the church, -- because, as they imagine, it hath no guard (and they will certainly find at last that they have a guard, which they saw not and were not acquainted with), -- why should we be afraid in such a case? Nothing more encourages persons, than when they know their enemies do clearly mistake their condition. This is enough to make the veriest coward in the world valiant. Let us be sure to be found within this garrison and place of defense, and certain that we have to do in the concerns of Zion, and not of the world; and then shall we see the mountains all full of chariots and horses of fire round about us, -- Christ reigning, the promise of Christ engaged, and the watchful eye of God upon the church continually. Our fears arise from the want of considering these things, and taking a carnal view and measure of things that are seen.
V. The last inquiry is, -- What testimony are we to give over to the
generation that is to come after us?
This testimony consists of two things: --
1. The exercise of faith and patience in all our own trials that may befall us, that there may be a remembrance of it in the generations that are to come. The martyrs that suffered here so long ago do still tell us in this generation. by their faith and patience, that Zion had walls and bulwarks round about her, and that God was her God and Guide. Had they not believed it, do you think they would have given up their bodies to the flames in this city and other parts of the nation? In like manner, that faith and patience which we shall exercise in any trial that may befall us in the behalf of Zion, is to tell the generations to come what God hath done, and how we have found it ourselves.
400
2. It is our duty to give it over by instruction to those that we bring up. Our fathers have told us what God did in their days; and we are to give in this testimony to God, -- to tell our children what God hath done in our days: -- " So long have we lived and been professors; so long have we walked in Zion; and we have found God faithful in his promise, -- not one word or tittle hath failed that the mouth of the Lord hath spoken." Thus are we to instruct the generation that is growing up, that hath not seen those things which we have seen.
401
SERMON 26. F29
PERILOUS TIMES.
"This know also, that in the last days perilous times shall come." -- 2<550301> TIMOTHY 3:1.
You know, my way and manner upon these occasions is to speak as plainly and familiarly as I can unto what is of our present concernment; and so I design to do at this time, if it shall please God to help under infirmities.
The words contain a warning of imminent dangers. And there are four things in them: -- First, The manner of the warning: "This know also." Secondly, The evil itself that they are warned of: "Perilous times." Thirdly, The way of their introduction: "They shall come." Fourthly, The time and season of it: "They shall come in the last days: --
First. The manner of the warning: "This know also;" -- "Thou Timothy, unto the other instructions which I have given thee how to behave thyself in the house of God, whereby thou mayest be set forth as a pattern unto all gospel ministers in future ages, I must also add this, `This know also.' It belongs to thy duty and office to know and consider the impending judgments that are coming upon churches"
And so, as a justification of my present design, if God enable me unto it, I shall here premise, that it is the duty of the ministers of the gospel to foresee and take notice of the dangers which the churches are falling into. And the Lord help us, and all other ministers, to be awakened unto this part of our duty! You know how God sets it forth (<263301>Ezekiel 33) in the parable of the watchman, to warn men of approaching dangers. And truly God hath given us this law: -- If we warn the churches of their approaching dangers, we discharge our duty; if we do not, their blood will be required at our hands. The Spirit of God foresaw negligence apt to grow upon us in this matter; and therefore the Scripture only proposeth duty on the one hand, and on the other requires the people's blood at the hands of the watchmen, if they perform not their duty. So speaks the prophet Isaiah, <232108>Isaiah 21:8, "He cried, A lion: My lord, I stand continually upon
402
the watch-tower." A lion is an emblem of approaching judgment. "The lion hath roared; who can but tremble?" saith the prophet Amos. It is the duty of ministers of the gospel to give warning of impending dangers.
Again; the apostle, in speaking unto Timothy, speaks unto us also, to us all, "This know ye also." It is the great concern of all professors and believers, of all churches, to have their hearts very much fixed upon present and approaching dangers. We have inquired so long about signs, tokens, and evidences of deliverance, and I know not what, that we have almost lost the benefit of all our trials, afflictions, and persecutions. The duty of all believers is, to be intent upon present and imminent dangers. "O Lord," say the disciples, <402401>Matthew 24, "what shall be the sign of thy coming?" They were fixed upon his coming. Our Savior answers, "I will tell you:
1. There shall be an abounding of errors and false teachers: many shall say, `Lo, here is Christ,' and, `Lo, there is Christ.'
2. There shall be an apostasy from holiness: `Iniquity shall abound, and the love of many shall wax cold.'
3. There shall be great distress of nations: `Nation shall rise against nation, and kingdom against kingdom.'
4. There shall be great persecutions: `And they shall persecute you, and bring you before rulers; and you shall be hated of all men for my name's sake.'
5. There shall be great tokens of God's wrath from heaven: `Signs in the heavens, the sun, moon, and stars.'" The Lord Christ would acquaint believers how they should look for his coming; he tells them of all the dangers. Be intent upon these things. I know you are apt to overlook them; but these are the things that you are to be intent upon.
Not to be sensible of a present perilous season, is that security which the Scripture so condemns; and I will leave it with you, in short, under these three things: --
1. It is that frame of heart which, of all others, God doth most detest and abhor. Nothing is more hateful to God than a secure frame in perilous days.
403
2. I will not fear to say this, and go with it, as to my sense, to the day of judgment: A secure person, in perilous seasons, is assuredly under the power of some predominant lust, whether it appears or not.
3. This secure, senseless frame is the certain presage of approaching ruin. This know, brethren, pray know this, I beg of you, for yours and my own soul, that you will be sensible of, and affected with, the perils of the season whereinto we are cast. What they are, if God help me, and give me a little strength, I shall show you by-and-by.
Secondly. There is the evil and danger itself thus forewarned of; and that is, kairoi< calepoi>, -- hard times, perilous times, times of great difficulty, like those of public plagues, when death lies at every door; times that I am sure we shall not all escape, let it fall where it will. I will say no more of it now, because it is that which I shall principally speak to afterward.
Thirdly. The manner of their introduction, ejnsth>sontai, -- "shall come." We have no word in our language that will express the force of ejnis> thmi. The Latins express it by "immineo, incido," -- the coming down of a fowl unto his prey. Now, our translators have given it the greatest force they could. They do not say," Perilous times will come," as though they prognosticated future events; but, "Perilous times shall come." Here is a hand of God in this business; they shall so come, be so instant in their coming, that nothing shall keep them out; they shall instantly press themselves in, and prevail. Our great wisdom, then, will be, to eye the displeasure of God in perilous seasons; since there is a judicial hand of God in them, and we see in ourselves reason enough why they should come. But when shall they come?
Fourthly. They "shall come in the last days," -- ejn ejsca>taiv hJme>raiv. The words "latter" or "last days" are taken three ways in Scripture; -- sometimes for the times of the gospel, in opposition to the Judaical church-state; as in <580102>Hebrews 1:2, "Hath in these last days spoken unto us by his Son;" -- and elsewhere it may be taken (though I remember not the place) for days towards the consummation of all things and the end of the world; -- and it is taken often for the latter days of churches; 1<540401> Timothy 4:1, "The Spirit speaketh expressly, that in the latter times some shall depart from the faith." And so the apostle John, 1<620218> John 2:18,
404
"Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time."
And that is the season here intended. But yet you may take it in what sense you will: the last days, the days of the gospel; the last days, towards the consummation of all things and the end of the world; the last days, following the days of the profession of churches, those called Reformed Churches, or our own churches, in the ways wherein we walk; and the last days with many of us, with respect to our lives. In whatever sense the words are taken, it is time for us to look what shall come in these last days.
But the observation which at present I shall insist on from the text is this: --
Observation. When churches have been continued for a while in their profession, and begin to fall under decays therein, perilous seasons shall overtake them, which it will be hard for them to escape: "This know also, that perilous times shall come."
My design is only to dispose your minds a little to the work of the day: and all I shall do is, to show, in several instances, what are the things that make a season perilous; and what is our duty with reference unto such perilous seasons, both as to particular perils and perilous times in general. And it must not be said, as once it was of the prophet Ezekiel, "He prophesied of things a great way off." We do not prophesy of things a great way off; no, we shall speak of things that are even upon us, -- what we see and know, and is as evident as if written with the beams of the sun.
I. The first thing that makes a season perilous is, when the profession of
true religion is outwardly maintained under a visible predominancy of horrible lusts and wickedness. And the reason why I name it in the first place is, because it is what the apostle gives his instance in, in this place, "Perilous times shall come." Why? "` For many shall be lovers of themselves, covetous, boasters, proud, blasphemers, disobedient to parents, unthankful, unholy, without natural affection, truce-breakers, false-accusers, incontinent, fierce, despisers of those that are good, traitors, heady, high-minded, lovers of pleasures more than lovers of God;
405
having a form of godliness;' -- maintaining their profession of the truth of religion under a predominancy, a visible, open predominancy, of vile lusts, and the practice of horrible sins." This rendered the season perilous. Whether this be such a season or not, do you judge. And I must say, by the way, we may and ought to witness against it, and mourn for the public sins of the days wherein we live. It is as glorious a thing to be a martyr for bearing testimony against the public sins of an age, as in bearing testimony unto any truth of the gospel whatsoever.
Now, where these things are, a season is perilous, --
1. Because of the infection. Churches and professors are apt to be infected with it. The historian f30 tells us of a plague at Athens, in the second and third years of the Peloponnesian war, whereof multitudes died; and of those that lived, few escaped but they lost a limb, or part of a limb, -- some an eye, others an arm, and others a finger, -- the infection was so great and terrible. And truly, brethren, where this plague comes, -- of the visible practice of unclean lusts under an outward profession, -- though men do not die, yet one loses an arm, another an eye, another a leg by it: the infection diffuses itself to the best of professors, more or less. This makes it a dangerous and perilous time.
2. It is dangerous, because of the effects; for when predominant lusts have broken all bounds of divine light and rule, how long do you think that human rules will keep them in order? They break through all in such a season as the apostle describes. And if they come to break through all human restraints, as they have broken through divine, they will fill all things with ruin and confusion.
3. They are perilous in the consequence; which is, the judgments of God. When men do not receive the truth in the love of it, but have pleasure in unrighteousness, God will send them strong delusion, to believe a lie. So 2<530210> Thessalonians 2:10, 11, is a description how the Papacy came upon the world. Men professed the truth of religion, but did not love it, -- they loved unrighteousness and ungodliness; and God sent them Popery. That is the interpretation of the place, according to the best divines. Will you profess the truth, and at the same time love unrighteousness? The consequence is, security under superstition and ungodliness. This is the end of such a perilous season; and the like may be said as to temporal
406
judgments, which I need not mention. Let us now consider what is our duty in such a perilous season: --
(1.) We ought greatly to mourn for the public abominations of the world, and of the land of our nativity wherein we live. I would only observe that place in <260901>Ezekiel 9, God sends out his judgments, and destroys the city; but before, he sets a mark upon the foreheads of the men that sigh for all the abominations that are done in the midst thereof. You will find this passage referred in your books to <660703>Revelation 7:3,
"Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads."
I would only observe this, that such only are the servants of God, let men profess what they will, "who mourn for the abominations that are done in the land." The mourners in the one place are the servants of God in the other. And truly, brethren, we are certainly to blame in this matter. We have been almost well contented that men should be as wicked as they would themselves, and we sit still and see what would come of it. Christ hath been dishonored, the Spirit of God blasphemed, and God provoked against the land of our nativity; and yet we have not been affected with these things. I can truly say in sincerity, I bless God, I have sometimes labored with my own heart about it. But I am afraid we all of us come exceeding short of our duty in this matter. "Rivers of waters," saith the psalmist, "run down mine eyes, because men keep not thy law." Horrible profanation of the name of God, horrible abominations, which our eyes have seen, and our ears heard, and yet our hearts been unaffected with them! Do you think this is a frame of heart God requireth of us in such a season, -- to be regardless of all, and not to mourn for the public abominations of the land? The servants of God will mourn. I could speak, but am not free to speak, to those prejudices which keep us off from mourning for public abominations; but they may be easily suggested unto all your thoughts, and particularly what they are that have kept us off from attending more unto this duty of mourning for public abominations. And give me leave to say, that, according to the Scripture rule, there is no one of us can have any evidence that we shall escape outward judgments that God will bring for these abominations, if we have not been mourners for them; but that as smart a revenge, as to outward dispensations, may
407
fall upon us as upon those that are most guilty of them, no Scripture evidence have we to the contrary. How God may deal with us, I know not.
This, then, is one part of the duty of this day, -- that we should humble our souls for all the abominations that are committed in the land of our nativity; and, in particular, that we have no more mourned under them.
(2.) Our second duty, in reference to this perilous season is, to take care that we be not infected with the evils and sins of it. A man would think it were quite contrary; but really, to the best of my observation, this is, and hath been, the frame of things, unless upon some extraordinary dispensation of God's Spirit: -- as some men's sins grow very high, other men's graces grow very low. Our Savior hath told. us, <402412>Matthew 24:12, "Because iniquity shall abound, the love of many shall wax cold." A man would think the abounding of iniquity in the world should give great provocation to love one another. "No," saith our Savior, "the contrary will be found true: as some men's sins grow high, other men's graces will grow low."
And there are these reasons for it: --
[1.] In such a season, we are apt to have light thoughts of great sins. The prophet looked upon it as a dreadful thing, that upon Jehoiakim's throwing the roll of Jeremiah's prophecy into the fire, till it was consumed, "yet they were not afraid, nor rent their garments, neither the king, nor any of his servants that heard all these words," <243624>Jeremiah 36:24. They were grown senseless, both of sin and judgment. And where men (be they in other respects never so wise) can grow senseless of sin, they will quickly grow senseless of judgments too. And I am afraid, the great reason why many of us have no impression upon our spirits of danger and perils in the days wherein we live, is because we are not sensible of sin.
[2.] Men are apt to countenance themselves in lesser evils, having their eyes fixed upon greater abominations of other men, that they behold every day; nay, there are those who pay their tribute to the devil, -- walk in such and such abominations, and so countenance themselves in lesser evils. This is part of the public infection, -- that they "do not run out into the same excess of riot that others do," though they live in the omission of
408
duty, conformity to the world, and in many foolish, hurtful, and noisome lusts. They countenance themselves with this, that others are guilty of greater abominations.
[3.] Pray let such remember this, who have occasion for it (you may know it better than I; but yet I know it by rule, as much as you do by practice), that general converse in the world, in such a season, is full of danger and peril. Most professors are grown of the color and complexion of those with whom they converse.
This is the first thing that makes a season perilous. I know not whether these things may be of concern and use unto you; they seem so to me, and I cannot but acquaint you with them.
II. A second perilous season, and that we shall hardly come off in, is,
when men are prone to forsake the truth, and seducers abound to gather them up that are so; and you will have always these things go together. Do you see seducers abound? You may be sure there is a proneness in the minds of men to forsake the truth: and when there is such a proneness, they will never want seducers, -- those that will lead off the minds of men from the truth; for there is both the hand of God and Satan in this business. God judicially leaves men, when he sees them grow weary of the truth, and prone to leave it; and Satan strikes in with the occasion, and stirs up seducers. This makes a season perilous. The apostle describes it, 1<540401> Timothy 4:1, "Now the Spirit speaketh expressly, that in the latter times" (these perilous days) "some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils." And so Peter warns them to whom he writes, 2<610201> Peter 2:1, 2, that
"there shall come false teachers among them, who privily shall bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction: and many shall follow their pernicious ways."
There shall come times full of peril, which shall draw men off from the truth into destruction.
If it be asked, how we may know whether there be a proneness in the minds of men in any season to depart from the truth? there are three ways whereby we may judge of it: --
409
1. The first is that mentioned, 2<550403> Timothy 4:3,
"The time will come when they will not endure sound doctrine; but after their own lusts shall they heap to themselves teachers, having itching ears."
When men grow weary of sound doctrine, -- when it is too plain, too heavy, too dull, too common, too high, too mysterious, one thing or other that displeases them, and they would hear something new, something that may please, -- it is a sign that there are in such an age many who are prone to forsake sound doctrine: and many such we know.
2. When men have lost the power of truth in their conversation, and are as prone and ready to part with the profession of it in their minds. Do you see a man retaining the profession of the truth under a worldly conversation? He wants but baits from temptation, or a seducer, to take away his faith from him. An inclination to hearken after novelties, and loss of the power of truth in the conversation, is a sign of proneness unto this declension from the truth. Such a season, you see, is perilous. And why is it perilous? Because the souls of many are destroyed in it. The apostle tells us directly, 2<610201> Peter 2:1, of "false prophets among the people, who privily bring in damnable heresies, even denying the Lord that bought them, and bring upon themselves swift destruction." Will it abide there? No: "And many shall follow their pernicious ways, by reason of whom the way of truth shall be evil spoken of." Brethren, while it is well with us, through the grace of God, and our own houses are not in flames, pray do not let us think the times are not perilous, when so many turn unto Popery and Quakerism, into pernicious errors, and fall into swift destruction. Will you say the time of the public plague was not perilous, because you are alive? No. Was the fire not dreadful, because your houses were not burned? No; you will, notwithstanding, say it was a dreadful plague, and a dreadful fire. And pray consider, is not this a perilous season, when multitudes have an inclination to depart from the truth, and God, in just judgment, hath permitted Satan to stir up seducers to draw them into pernicious ways, and their poor souls perish for ever.
Besides, there is a great aptness in such a season to work indifferency in the minds of those who do not intend utterly to forsake the truth. Little did I think I should ever have lived in this world to find the minds of
410
professors grown altogether indifferent as to the doctrine of God's eternal election, the sovereign efficacy of grace in the conversion of sinners, justification by the imputation of the righteousness of Christ; but many are, as to all these things, grown to an indifferency: they know not whether they are so or not. I bless God I know something of the former generation, when professors would not hear of these things without the highest detestation; and now high professors begin to be leaders in it: and it is too much among the best of us. We are not so much concerned for the truth as our forefathers; I wish I could say we were as holy.
3. This proneness to depart from the truth is a perilous season, because it is the greatest evidence of the withdrawing of the Spirit of God from his church: for the Spirit of God is promised to this end, "to lead us into all truth;" and when the efficacy of truth begins to decay, it is the greatest evidence of the departing and withdrawing of the Spirit of God. And I think that this is a dangerous thing; for if the Spirit of God departs, then our glory and our life depart.
What, now, is our duty in reference to this perilous season? Forewarnings of perils are given us to instruct us in our duty.
(1.) The first is, not to be content with what you judge a sincere profession of truth; but to labor to be found in the exercise of all those graces which peculiarly respect the truth. There are graces that peculiarly respect the truth that we are to exercise; and if these are not found in our hearts, all our profession will issue in nothing.
And these are, --
[1.] Love: "Because they loved not the truth." They made profession of the gospel; but they received not the truth in the love of it. There was want of love of the truth. Truth will do no man good where there is not the love of it. "Speaking the truth in love," is the substance of our Christian profession. Pray, brethren, let us labor to love the truth; and to take off all prejudices from our minds, that we may do so.
[2.] It is the great and only rule to preserve us in perilous times, -- to labor to have the experience of the power of every truth in our hearts. If so be ye have learned the Lord Jesus. How? So as to "put off the old man, which is corrupt according to the deceitful lusts;" and to "put on the new
411
man, which after God is created in righteousness and true holiness," <490422>Ephesians 4:22-24. This is to learn the truth. The great grace that is to be exercised with reference to truth in such a season as this, is to exemplify it in our hearts in the power of it. Labor for the experience of the power of every truth in your own hearts and lives.
[3.] Zeal for the truth. Truth is the most proper object for zeal. We ought to "contend earnestly for the truth once delivered to the saints;" to be willing, as God shall help us, to part with name and reputation, and to undergo scorn and contempt, all that this world can cast upon us, in giving testimony unto the truth. Every thing that this world counts dear and valuable is to be forsaken, rather than the truth. This was the great end for which Christ came into the world.
(2.) Cleave unto the means that God hath appointed and ordained for your preservation in the truth. I see some are ready to go to sleep, and think themselves not concerned in these things: the Lord awaken their hearts! Keep to the means of preservation in the truth, -- the present ministry. Bless God for the remainder of a ministry valuing the truth, knowing the truth, sound in the faith; -- cleave unto them. There is little influence upon the minds of men from this ordinance and institution of God, in the great business of the ministry. But know there is something more in it than that they seem to have better abilities to dispute than you; more knowledge, more light, better understandings than you. If you know no more in the ministry than this, you will never have benefit by it. They are God's ordinance; the name of God is upon them; God will be sanctified in them. They are God's ordinance for the preservation of the truth.
(3.) Let us carefully remember the faith of them who went before us in this nation, in the profession of the last age. I am apt to think there was not a more glorious profession for a thousand years upon the face of the earth, than was among the professors of the last age in this nation. And pray, what faith were they of? Were they half Arminian and half Socinian; half Papist and half I know not what? Remember how zealous they were for the truth; how little their holy souls would have borne with those public defections from the doctrine of truth which we see, and do not mourn over, but make nothing of, in the days wherein we live. God was with them; and they lived to his glory, and died in peace: "whose faith follow,"
412
and example pursue. And remember the faith they lived and died in: look round about, and see whether any of the new creeds have produced a new holiness to exceed theirs.
III. A third thing that makes a perilous season is, professors mixing
themselves with the world, and learning their manner, And if the other perilous seasons are come upon us, this is come upon us also. This was the foundation and spring of the first perilous season that was in the world, that first brought in a deluge of sin and then a deluge of misery. It was the beginning of the first public apostasy of the church, which issued in the severest mark of God's displeasure. <010602>Genesis 6:2, "The sons of God saw the daughters of men that they were fair; and they took them wives of all which they chose." This is but one instance of the church of God, the sons of God, professors, mixing themselves with the world. This was not all, that they took to themselves wives; but this was an instance the Holy Ghost gives that the church in those days did degenerate, and mix itself with the world. What is the end of mixing themselves in this manner with the world? <19A635>Psalm 106:35, "They mingled themselves with the nations." And what then? "And learned their manners." If any thing under heaven will make a season perilous, this will do it, -- when we mingle ourselves with the world, and learn their manners.
There are two things I shall speak to on this head: --
1. Wherein professors do mingle themselves with the world.
2. The danger of it.
1. Professors mingle themselves with the world in that wherein it is the world, which is proper to the world. That which is more eminently and visibly of the devil, professors do not so soon mingle themselves withal; but in that wherein it is the world, in its own colors; -- as in corrupt communication, which is, the spirit of the world, the extract and fruit of vanity of mind, -- that wherewith the world is corrupted, and doth corrupt. An evil, rotten kind of communication, whereby the manners of the world are corrupted, -- this comes from the spirit of the world. The devil hath his hand in all these things; but it is the world and the spirit of the world that is in corrupt communication. And how hath this spread itself among professors! Light, vain, foolish communication! -- to spend a
413
man's whole life therein; not upon this or that occasion, but almost always, and upon all occasions everywhere! -- Vain habits and attire of the world is another instance. The habits and attire of the world are the things wherein the world doth design to show itself what it is. Men may read what the world is by evident characters, in the habits and attire that it wears. They are blind that cannot read vanity, folly, uncleanness, luxury, in the attire the world putteth upon itself. The declension of professors in imitating the ways of the world in their habits and garb, makes a season perilous: it is a mixture wherein we learn their manners; and the judgments of God will ensue upon it. -- In this, likewise, we are grown like the world, that upon all occasions we are as regardless of the sins of the world, and as little troubled with them, as others are. Lot lived in Sodom, but "his righteous soul was vexed with their ungodly deeds and speeches." Live we where we will, when are our souls vexed, [so] that we do not pass through the things of the world, the greatest abominations, with the frame of spirit that the world itself doth? Not to speak of voluptuousness of living, and other things that attend this woeful mixture with the world that professors have made in the days wherein we live, -- corrupt communication, gaiety of attire, senselessness of the sins and abominations of the world round about us, are almost as much upon professors as upon the world. We have mixed ourselves with the people, and have learned their manners. But, --
2. Such a season is dangerous, because the sins of professors in it lie directly contrary to the whole design of the mediation of Christ in this world. Christ gave himself for us, that he might purge us from dead works, and purify us unto himself a peculiar people, <560214>Titus 2:14. "Ye are a royal nation, a peculiar people." Christ hath brought the hatred of the devil and all the world upon him and against him, for taking a people out of the world, and making them a peculiar people to himself; and their throwing themselves upon the world again is the greatest contempt that can be put upon Jesus Christ. He gave his life and shed his blood to recover us from the world, and we throw ourselves in again. How easy were it to show that this is an inlet to all other sins and abominations, and that for which I verily think the indignation and displeasure of God will soonest discover itself against professors and churches in this day! If we will not be differenced from the world in our ways, we shall not long be differenced
414
from them in our privileges. If we are the same in our walkings, we shall be so in our worship, or have none at all.
As to our duty in such a perilous season, let me leave three cautions with you, and the Lord fix them upon your hearts: --
(1.) The profession of religion, and the performance of duties, under a world-like conversation, are nothing but a sophistical means to lead men blindfold into hell. We must not speak little things in such a great cause.
(2.) If you will be like the world, you must take the world's lot. It will go with you as it goes with the world. Inquire and see, in the whole book of God, how it will go with the world, -- what God's thoughts are of the world, -- whether it saith not, "If it lies in wickedness, it shall come to judgment," and that "the curse of God is upon it." If, therefore, you will be like the world, you must have the world's lot; God will not separate.
(3.) Lastly, consider we have by this means lost the most glorious cause of truth that ever was in the world. We do not know that there hath been a more glorious cause of truth since the apostles' days, than what God hath committed to his church and people in this nation, for the purity of the doctrine of the truth and ordinances; but we have lost all the beauty and glory of it by this mixture in the world. I verily think it is high time that the congregations in this city, by their elders and messengers, should consult together how to put a stop to this evil, that hath lost all the glory of our profession. It is a perilous time, when professors mix themselves so with the world.
There are other perilous seasons that I thought to have insisted on; but I will but name them.
IV. When there is great attendance on outward duties, but inward,
spiritual decays. Now herein, my brethren, (most of this congregation are so in a peculiar manner, I hope, through the goodness of God, -- in sincerity, though in much weakness, "Liberavi animam meam,") you know how long I have been treating of the causes and reasons of inward decays, and the means to be used for our recovery; I shall not, therefore, again insist upon them.
V. Times of persecution are also times of peril.
415
Now, I need not tell you whether these seasons are upon us or not; it is your duty to inquire into that. Whether there be not an outward retaining of the truth under a visible prevalency of abominable lusts in the world; whether there be not a proneness to forsake the truth, and seducers at work to draw men off; whether there be not a mingling ourselves with the world, and therein learning their manners; whether there be not inward decays, under the outward performance of duties; and whether many are not suffering under persecution and trouble, judge ye, and act accordingly.
One word of use, and I have done.
Use 1. Let us all be exhorted to endeavor to get our hearts affected with the perils of the day wherein we live. You have heard a poor, weak discourse concerning it, and perhaps it will be quickly forgotten. O that God would be pleased to give us this grace, -- that we may find it our duty to endeavor to have our hearts affected with the perils of these seasons! It is not time to be asleep upon the top of a mast in a rough sea, when there are so many devouring dangers round about us. And the better to effect this, --
(1.) Consider the present things, and bring them to rule, and see what God's word says of them. We hear this and that story of horrible, prodigious wickedness; and bring it in the next opportunity of talk, and there slightly pass it over. We hear of the judgments of God abroad in the world; and bring them to the same standard of our own imaginations, and there is an end. And so we do with the distresses of others; we talk of them, and there is an end. But, brethren, when you observe any of these things, how it is with the world, if you would have your hearts affected, bring it to the word, and see what God saith of it: speak with God about it; ask and inquire at the mouth of God what God saith unto these prodigious wickednesses and judgments, -- this coldness that is upon professors, and their mixtures with, and learning the manners of the world. You will never have your hearts affected with it, till you come and speak with God about it; and then you will find them represented in a glass that will make your hearts ache and tremble. And then, --
(2.) If you would be sensible of present perilous times, take heed of centring in self. While your greatest concern is self, or the world, all the angels in heaven cannot make you sensible of the peril of the days wherein
416
you live. Whether you pursue riches or honors, while you center there, nothing can make you sensible of the perils of the day. Therefore do not center in self.
(3.) Pray that God would give us grace to be sensible of the perils of the day wherein we live. It may be we have had confidence, that though thousands fall at our right hand and at our left, yet we shall be able to carry it through. Believe me, it is great grace. Point your private, closet prayers, and your family prayers this way; and the Lord help us to point our public prayers to this thing, that God would make our hearts sensible of the perils of the time whereinto we are fallen in these last days!
Use 2. The next thing is this, that there are two things in a perilous season, -- the sin of it, and the misery of it. Labor to be sensible of the former, or you will never be sensible of the latter. Though judgments lie at the door, though the heavens be dark over us, and the earth shake under us at this day, and no wise man can see where he can build himself an abiding habitation, -- we can talk of these things; and hear of other nations soaking in blood; and have tokens of God's displeasure, -- warnings from heaven above and the earth beneath; and no man sensible of them! Why? Because they are not sensible of sin; nor ever will be, unless God make them so.
I shall range the sins that we should be sensible of under three heads: -- the sins of the poor, wretched, perishing world, in the first place; the sins of professors in general, in the second place; and our own particular sins and decays, in the third place. And let us labor to have our hearts affected with these. It is to no purpose to tell you this and that judgment is approaching; -- for your leaders, and those that are upon the watchtower, to cry, "`A lion; my lord,' we see a lion." Unless God make our hearts sensible of sin, we shall not be sensible of judgments.
Use 3. Remember there is a special frame of spirit required in us all in such perilous seasons as these are. And what is that? It is a mourning frame of spirit. O that frame, that jolly frame of spirit that is upon us! The Lord forgive it, the Lord pardon it unto us; and keep us in a humble, broken, mournful frame of spirit: for it is a peculiar grace God looks for at such a time as this is. When he will pour out his Spirit, there will be great mourning, together and apart; but now we may say there is no mourning.
417
The Lord help us, we have hard hearts and dry eyes under the consideration of all these perils that lie before us.
Use 4. Keep up church watch with diligence, and by the rule. When I say rule, I mean the life of it. I have no greater jealousy upon my heart, than that God should withdraw himself from his own institutions because of the sins of the people, and leave us only the carcase of outward rule and order. What doth God give them for? for their own sakes? No; but that they may be clothing for faith and love, meekness of spirit and bowels of compassion, watchfulness and diligence. Take away these, and farewell to all outward rule and order, whatever they are. Keep up a spirit that may live affected with it: get a spirit of church watch; which is not to lie at catch for faults, but diligently, out of pure love and compassion to the souls of men, to watch over them, -- to wait to do them good, all we can. As it was with a poor man, who took a dead body and set it up, and it fell; and he set it up again, and it fell; upon which he cried out, "Oportet esse aliquid intus," -- "There wants something within," to enliven and quicken it; -- so is it with church order and rule; set them up as often as you will, they will all fall, if there be not a love to one another, a delighting in the good of one another, "exhorting one another while it is called To-day, lest any be hardened through the deceitfulness of sin."
Use 5. Reckon upon it, that in such times as these are, all of us will not go free. You find no mention of a perilous season in Scripture, but it follows some shall have their faith overthrown, others shall follow pernicious ways, and others shall turn aside. Brethren and sisters, how do you know but you or I may fall? Let us double our watch, every one; for the season is come upon us wherein some of us may fall, and fall so as to smart for it. I do not say we shall perish eternally; -- God deliver us from going into the pit! but some of us may so fall as to lose a limb, some member or other; and our works will be committed to the fire that shall burn them all. God hath kindled a fire in Zion that will try all our works; and we shall see in a short time what will become of us.
Use 6. Lastly, take that great rule which the apostle gives in such times as those wherewith we are concerned, "Nevertheless the foundation of God stands sure," -- O blessed be God for it! -- " God knows who are his."
418
What, then, is required on our part? "Let him that nameth the name of Christ depart from evil." Your profession, your privileges, your light, will not secure you; you are gone, unless every one that nameth the name of Christ departs from all iniquity. What multitudes perish under a profession every day! O that our hearts could bleed to see poor souls in danger of perishing under the greatest profession!
Will you hear the sum of all? Perilous times and seasons are come upon us; many are wounded already; many have failed. The Lord help us! the crown is fallen from our head, -- the glory of our profession is gone, -- the time is short, -- the Judge stands before the door. Take but this one word of counsel, my brethren: "Watch, therefore, that none of these things may come upon you, but that you may escape, and be accounted worthy to stand before the Son of God."
419
SERMON 27. F31
THE CHRISTIAN'S WORK OF DYING DAILY.
"I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily." 1<461531> CORINTHIANS 15:31.
THESE words have a great vehemency and emphasis in them, and discover an uncommon earnestness upon the spirit of the apostle when he wrote them; and indeed they carry a greater appearance of such a vehemency in the original than in our translation. For the words we put in the last place, "I die daily," are the first in the original: Kaq hmJ er> an apj oqnhs> kw, "I die daily;" Nh< thran kau>chsin h{n e]cw ejn Cristw~| Ihsou~ tw~| Kuriw> | hmJ wn~ , -- "Yea, I do so by your rejoicing which I have in Christ Jesus our Lord." And there is no expression used by the apostle that hath a greater ardor of spirit in it than this hath.
The special reason of using it in this place is, to evidence the stability of his faith about the resurrection of the dead. That, you know, is the dispute he is upon. And he proves here that it was not an opinion that he had; but a firm-rooted faith, that carried him through all difficulties and sufferings. "Why stand we in jeopardy every hour? I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to-morrow we die." "I do evidence my faith," saith he, "of the resurrection, by my readiness to suffer all things in the confirmation of the truth of it." And it is the great duty of ministers to be ready at all times to evidence the stability of their own faith in the things which they preach to others, by a cheerful suffering for them.
There are two things in the words: An assertion; and the confirmation of it. The assertion is this, "I die daily." The confirmation of it, "I protest by your rejoicing which I have in Christ Jesus our Lord."
There are two or three difficulties in these words. I shall very little trouble you with conjectures, but give you what I think the sense of the Holy Ghost in them.
420
The one is from the ambiguous signification of the word kau>chsiv, which we render here "rejoicing." But in other places it is rendered sometimes by "confidence," sometimes by "boasting," and sometimes by "glorying." "Gloriation" is the word: I would use, if our language would bear it. "And your gloriation;" -- which is an exultation of joy.
There is another difficulty, in the transposition of the words, such as are not in the Scripture again. "I protest by your rejoicing which I have in Christ Jesus." This hath afforded variety of conjectures unto many; but plainly the sense of it is this, "By the rejoicing which you and I have in the Lord." And I could give instances of the like trajections in the Greek tongue, from one person to another, if it were to your education.
There is yet a third difficulty. The particle nh< here is a note of an oath, or swearing; as much as B] in the Hebrew tongue; or in our language, "by;" yet sometimes it is used as a note of strong asseveration. And we have chosen to express it by a middle word, "I protest." If it be a note of an oath, then the word is used to denote the object, "I swear by your rejoicing in the Lord;" that is, "by the Lord in whom you rejoice." As it is said expressly, "Jacob swore by the Fear of his father Isaac;" that is, "by Him whom his father Isaac feared." But I rather take it here as a note only of vehement asseveration; and so, says he, "It is as true as that you and I do glory in Christ, and rejoice in him, I die daily."
It may have a double sense, "I am every day, by reason of preaching the gospel, exposed to dangers and death." For he doth speak both before and after of the dangers he underwent in the work of preaching the gospel. "I die daily;" or, "`I die daily,' by continually preparing myself to die; I am always in a preparation to die; through the faith of the resurrection, I am always prepared to die cheerfully and comfortably, according to the will of God." And this is the sense I shall fix upon. And it being in a necessary duty, I may raise a general rule from a special instance, in this example of the apostle.
Observation. It is the duty of all believers to be preparing themselves every day to die cheerfully, comfortably, and, if it may be, triumphing in the Lord.
421
Observe only this, that there may be a dying safely, where there is not a dying cheerfully and comfortably. Every believer, whoever he be, shall die safely; but we see many believers do not die cheerfully and comfortably. I do not speak of the first, how all persons may come to die safely; but of the latter, how believers may die comfortably and cheerfully.
And there are two ways of dying cheerfully and comfortably: --
1. The one is in outward expressions, to the comfort of them that are about us. This depends much on the nature of the distemper whereof men may die, which may oppress the animal spirits, and cloud the mind; and therefore it falls not under rule, but is left to the providence of God.
2. But there is also a dying cheerfully and comfortably in persons' own souls; which, it may be, in their dying moments they cannot manifest, when they are thoroughly prepared for it.
Truly, brethren, all I can say is, that I am speaking to you of the things which I have considered on my own account, before ever I thought of considering them upon yours; and I cannot declare unto you what I have attained, which may be little or nothing; but only what I have aimed at, if it may be of use to us in this dying time, especially among good ministers, one or another [dying] almost every day. f32
I shall mention three things that, in my judgment, are requisite unto every believer who would die cheerfully, and come in a fit and full season into the presence of God: --
I. The constant exercise of faith, as to the resignation of a departing soul
into the hand and sovereign will of God. "I die daily." How? Exercising faith constantly, in the resignation of a departing soul, when the time comes, unto the sovereign grace, good pleasure, power, and faithfulness of God. The soul is now taking its leave of all its concerns in this world; all that it sees, all that it knows by its senses, all its relations, everything it hath been acquainted withal, to have an eternal, absolute unconcern in them. It is entering into an invisible world, whereof it knows nothing but what it hath by faith. When Paul was taken up into the third heaven, 2<471202> Corinthians 12:2, we should have been glad to have heard some tidings from the invisible world how things were there. He saw nothing; only he heard words. Why, blessed Paul, may we not hear those words? No;
422
"They are not lawful to be uttered," saith he. God will not have us know any thing in the invisible world but what is revealed in the word, while we are here. Therefore the souls of them departed, who have died and lived again, as the soul of Lazarus, I doubt not but God supported in their being, but restrained all their operations. For if a separate soul had one natural, intuitive view of God, it would be the greatest misery in the world to send it back into a dying body. God will keep those things to be objects of faith. Lazarus could tell nothing of what was done in heaven; his soul was kept in its being, but all its operations were restrained. I bless God I have peculiarly exercised my thoughts, according to the conduct of the word, about the invisible world; whereof, in due time, you may hear something: but in the meantime, I know we have no notion of it but what is by pure revelation.
Whither now is the soul going? what will be the issue within a few moments? Is it annihilated? doth death not only separate the body and soul, but destroy our being, so that we shall be no more to eternity? So some would have it; for it is their interest it should be so. Is the soul going into a state of wandering in the air, under the influence of more powerful spirits? -- which was the opinion of the old pagan world, as that which caused appearances of the dead so frequently upon the earth.
And this persuasion was taken into purgatory by the Papists; from whence they concluded that there were great appearances of them that were departed continually. And you have a thousand stories of them, which we know to be all the actings and deceits of evil spirits. And such is our darkness as to the invisible world, that the greatest part of Christians have feigned a third state, that is not in it, but the fruit of superstition and idolatry. For this is superstition, to invent things in religion suited to men's natural affections, or to gratify their lusts for their own profit; both which were designed in this case. For when persons thought the souls of men that were gone into an eternal condition were lost, and that for ever, -- "No, there is another venture for them," say they; and so they pacified them, that if they were the worst of men, yet there might be hope for them after death. Nor has it a less tendency to gratify men in their lusts, and encourage them to live at their pleasure. And the whole of this they turn to their own profit who invented it. This by the way, -- only to manifest the
423
darkness that mankind is in as to this invisible world. To proceed, therefore: --
Doth the soul go into a state wherein it is capable of no joy, no consolation? Brethren, let men pretend what they will, he that never received any joy or consolation in this world but by his senses, or his reason exercised about the objects of his senses, doth not know, nor can believe, the soul itself should be capable of any consolation in another world. He alone who hath received immedlately into his soul spiritual comfort in this world, can believe that his soul is capable of it in another. But, however, this is certain, no man can undertake any thing about the conduct of his soul in another world.
What is your way, then, in this state and condition? what is your wisdom? Truly, to resign this departing soul unto the sovereign wisdom, pleasure, faithfulness, and power of God (which is the duty we have in hand), by the continual exercise of faith. So the apostle tells us, 2<550112> Timothy 1:12. "For I know," saith he, "whom I have believed, and am persuaded that he is able to keep that which I have committed unto him against that day." It is a mighty thing to keep a separate soul to the day of the resurrection. Why, saith the apostle, "`I know whom I have trusted with it;' I trust it with almighty power." The Lord help us to believe that there shall be an act of almighty power put forth in the behalf of these poor souls of ours, when departed into the invisible world, to keep them to that day when body and soul shall be united, and come to enjoy God.
We have a glorious example for this duty and exercise of faith. Our Lord Jesus Christ died in the exercise of it. It was the last act of faith Christ put forth in this world, <422346>Luke 23:46, "When Jesus had cried with a loud voice" (this was the voice of nature, but now he comes to the words of faith), "he said, Father, into thy hands I commend my spirit" (my departing soul): "and having said thus, he gave up the ghost." Here was the last exercise of the faith of our Lord Jesus Christ in this world, -- the committing of his departing soul into the hands of God. And to what end did he do it? We are told, <191608>Psalm 16:8-11,
"I have set the LORD always before me: because he is at my right hand, I shall not be moved. Therefore my heart is glad, and my glory rejoiceth: my flesh also shall rest in hope. For thou wilt not
424
leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption. Thou wilt show me the path of life: in thy presence is fullness of joy; at thy right hand there are pleasures for evermore."
These are the words of David, which our Lord Jesus Christ made use of himself, when he said, "Into thy hands I commend my spirit." And the psalmist adds, "Thou hast redeemed me, O LORD God of truth," <193105>Psalm 31:5. An experience of the work of redemption, communicated to us by the truth of the promise, is the greatest encouragement to commend a departing soul into the hands of God.
This to me now (considering the vanishing of all these shadows and appearances, and the eternal dissolution of all relation to things below, and the subsisting of a soul in a separate condition, which we are not acquainted withal), is one of the first things we have to consider, if we will die cheerfully and comfortably, -- namely, how we can resign a departing soul into the hand and sovereign disposal of God.
It is both a great and eminent act of faith, and is the last victorious act of faith, so to do: --
1. It is a great and eminent act of faith. [See] Hebrews 11, where the mighty efficacy and great success of faith is spoken of. One of the particulars, and that wherein many of the rest did center, is, "These all died in faith." It was a great thing to die in faith under the Old Testament, when they were encompassed with so many shadows, and so much darkness, and when their view into things invisible, within the vail, was exceeding much beneath what God hath communicated unto us. Nay, the state of things within the vail was not the same then as now; there was not Christ upon the throne, administering his office. Notwithstanding, faith carried them through all this darkness, and caused them to make a believing venture of their souls upon God, his faithfulness, mercy, and grace.
When it comes to this consideration, it lays all things in the balance: -- in the one scale, our being, our walking, and life in this world; our sins, and their guilt; our fears, uncertainties, and darkness of a future state; our abhorrence of a dissolution, the consideration of all things that are round about us; -- in the other, the power, faithfulness, and mercy of God, and
425
his ability to receive, preserve, and keep us to that day, and to be better to us than all these things. "Here shall be my portion," saith faith; "all things in the other scale are of no value, of no weight to this exceeding weight of power and goodness of God." This is a glorious exercise of faith! Have you tried it, my brethren? Lay things on the one side and the other in the balance, and see which way the scale will draw, -- what faith will do in such a case.
2. It is the last victorious act of faith, wherein it hath its final conquest over all its adversaries. Faith is the leading grace in all our spiritual warfare and conflict; but all along while we live, it hath faithful company that adheres to it, and helps it. Love works, and hope works, and all other graces, -- self-denial, readiness to the cross, -- they all work and help faith. But when we come to die, faith is left alone. Now, try what faith will do. The exercise of other graces ceases; only faith comes to a close conflict with its last adversary, wherein the whole is to be tried. And, by this one act of resigning all into the hand of God, faith triumphs over death, and cries, "` O death, where is thy sting? O grave, where is thy victory?' Come, give me an inlet into immortality and glory; the everlasting hand of God is ready to receive me!" This is the victory whereby we overcome all our spiritual enemies.
I thought to have made some use of what hath been said; to examine whether we do live in the exercise of this grace or no, and what benefit we have thereby: and I should have touched especially upon this one thing, -- this alone will keep us from all surprisal of death. Not to be surprised with any thing is the substance of human wisdom; not to be surprised with death is a great part of the substance of our spiritual wisdom.
426
SERMON 28. F33
I Made an entrance upon this portion of Scripture the last Lord's day, and I judged the subject very suitable, because of the warnings God hath variously given us to be exercising ourselves unto this duty. God hath since increased the seasonableness, by taking away a great and eminent servant f34 of his from among us; concerning whom I will say this one word, and no more: --
As far as I know by thirty years' acquaintance and friendship, and half that time in church-fellowship, it may be the age wherein he lived did not produce many more wise, more holy, more useful than he in his station, if any. And so I leave him at rest with God.
I proposed to insist upon those things which are necessary for us, to obtain a peaceable and comfortable departure out of this world. And I have spoken to one head; which was, the daily exercise of faith, in the resignation of a departing soul, to the sovereign power and will of God, to be treated and entertained by him according to the tenor of the covenant of grace.
I will not leave this point till I have made some use of it. And I shall take no other measure of my time but the strength God is pleased to give me.
Use 1. It may be worth our while to inquire into the especial nature of this duty which we are exhorted unto; for we may every day more and more understand the weakness of many, who think, it may be, they know something of it, when they know not what it means. We may, therefore, consider three things in it: --
(1.) What is the special and immediate object of this exercise of faith;
(2.) What is the form or special nature of it; and,
(3.)What is the way and manner of its performance.
(1.) As to the especial and immediate object of this exercise of faith, and which must take with it a special motive, -- that, I say, is God, under the consideration of his sovereignty, power, and faithfulness; and this upon
427
the motive of some experience of his kindness and grace. So speaks the psalmist, <193105>Psalm 31:5, "Into thine hand I commit my spirit." What was it that gave him confidence so to do? "Thou hast redeemed me," saith he, "O LORD God of truth." A sense of redeeming grace, conveyed by the truth of the promises, is required in all that would commit their spirits into the hand of God. And therefore, brethren, when you come to the exercise of this great duty, you must lay this foundation in some sense and experience of the grace and kindness of God, or you can never perform it in a due manner. And, --
[1.] Upon this motive, the first thing we consider in God, in the resignation of our souls to him, is his sovereignty. It is mentioned in two places in the Psalms, in both which this duty is proposed unto us. <191601>Psalm 16:1, 2,
"Preserve me, O God: for in thee do I put my trust. O my soul, thou hast said unto the LORD"
(thou hast said unto Jehovah), "Thou art my Lord." He doth not use the word hwh; y] again, -- but ynd; ao }, "Thou art my Lord," (hT;a; ynd; ao }) "who hast the sovereign disposal of me. I am going to give up my spirit to thee; and I do it upon the consideration of thy sovereignty, that `thou art my Lord.'" So <193114>Psalm 31:14, 15, "I trusted in thee, O LORD." Why so? "I said, Thou art my God. My times are in thy hand." -- " It is because of thy sovereignty. `Thou art my God,' who hast the sovereign disposal of me; therefore I commit myself to thee." It follows those words, "Father, into thy hands I commend my spirit." Faith regards the glorious sovereignty of God, as the absolute free disposer of all things here, and unto eternity, without any reserve but his own pleasure, when it makes this resignation of the soul unto him.
[2.] It hath a peculiar respect unto the power of God, 2<550112> Timothy 1:12,
"I know whom I have believed, and am persuaded that he is able to keep that which I have committed to him against that day."
It is common for persons to go through it in a customary manner. Die they must; but there is nothing can encourage them to yield up their souls to God, but an apprehension of such an infinite power that is able to
428
preserve them in eternal being in the invisible world, especially to the day of the resurrection.
[3.] It respects the faithfulness of God, as one who hath promised that he will take care of us when we are gone out of this world, 1<600419> Peter 4:19,
"Wherefore, let them that suffer according to the will of God commit the keeping of their souls to him in well-doing, as unto a faithful Creator;"
that is, as a God who is omnipotent, who made all things, and is faithful in the accomplishing of his promises.
So, then, this duty I exhort unto is an immediate address unto God, an exercise of faith upon him, with special respect unto his sovereignty, power, and faithfulness, upon an experience we have, in some measure, of his goodness and grace.
The seat before my eyes is very much changed in a short time, and I know not, brethren, how soon it may be the lot of any of you to stand in need of understanding this thing and bringing it into practice. You may, if you please, remember it, for it is of great importance to have immediate converse with God with respect unto those great and awful attributes of his sovereignty, power, and faithfulness. That is the first thing.
(2.) As to the special form of this duty, there are two words wherein it is expressed, and both of the same import: for in one place it is rendered, "commending;" in another, "committing," <422346>Luke 23:46, and <193105>Psalm 31:5. But it is a re-commending or committing, as men commit a trust. If a man lay a-dying, and had an only child, and an estate to leave him, with what solemnity would he commit him to the trust of his friend, to take care of him! "I commit this poor child, who is helpless and fatherless, -- I commit him to your trust," saith he, "to your love, care, and power, to look after him." He doth it with great solemnity. The psalmist calls his soul his "darling," and "only one:" "Deliver `my darling' from the dog, and `my only one.'" And now when a person is about to leave this world, he is to commit his soul, and leave it in trust somewhere. Then this exercise of faith is a leaving in trust or committing our "darling," our" only one," that is departing out of this tabernacle, unto God, under the consideration of his sovereignty, power, and faithfulness. I do not yet speak unto the life
429
of this duty; which consists in committing the trust of our souls unto God, to be dealt withal, not according to our choice, but according to the terms of the covenant of grace, let it fall where it will, to all eternity: that is the solemn committing.
(3.) As to the manner of it, it ought to be done expressly in words that we should say to God. I do not give instructions to them who are dying, but to them that live, that they may be prepared to die. We should say to God, "Lord, I have been thus long in this world; I have seen much variety in the outward dispensation of things in the world, but a thousand times more in the inward frame of my spirit; and I am now leaving the world upon thy call: I am to be here no more. O Lord, after all, being to enter into a new, eternal state, I commit my soul unto thee, -- I leave it with thee, -- I put all my trust and confidence in thy faithfulness, power, and sovereignty, to be dealt withal according to the terms of the covenant of grace. Now I can lie down in peace."
Use 2. What benefit shall we receive hereby, if we do thus exercise our souls? I answer, We shall receive these advantages: --
(1.) I know nothing that is more meet to keep our souls in a constant reverence of God; which is the very life and soul of holiness and obedience. And the best profession, where this is not, is of no value. Now, nothing is more suited to this than an immediate access unto God every day (frequently at least), under the consideration of his glorious sovereignty, power, and faithfulness, as if you were immediately going into his presence, and into his hands. The more you abound in it, the greater will your reverence of God be. We have deceitful hearts, and a very crafty adversary to deal withal. We are commanded to draw nigh, and to have our access unto God with boldness, <581001>Hebrews 10; -- to "come boldly to the throne of grace," <580416>Hebrews 4:16. And we should do it frequently. Now, nothing in this world is so suited to take off reverence, as boldness and frequency. Where men make bold, and where they [are] frequent, -- as in a multitude of duties many are bold and frequent, -- it works off the reverence of God. That is carnal boldness. But the more frequently you make your accesses unto God with spiritual boldness, the more will your hearts be filled with a reverence of God continually. And the more frequently you make your approaches unto God in outward
430
duties without this holy and humble reverence, whatever your gifts be, reverence of God will decay. What poor, slight, withering things, have I seen some men grow to be, under a fair outward conversation, and multiplication of duties! And you may take this measure with you in all your duties; -- if they increase a reverence of God, they are from grace; if they do not, they are from gifts, and no way sanctify the soul wherein they are.
(2.) It will support us under all our sufferings. The soul that is accustomed to this exercise of faith, will not be greatly moved in any of its sufferings. The Lord knows we are all moved and shaken, -- and ready to be so, sometimes, very unhandsomely and unduly, -- as the leaves of the forest; but it will keep us from being greatly moved. "I shall not be greatly moved," saith the psalmist. And elsewhere it is enjoined, "Let them that suffer according to the will of God, commit the keeping of their souls to God, as unto a faithful Creator." This will support you under all your sufferings. It is the very case and state in <193101>Psalm 31, from whence I have taken my principal testimony:
"Have mercy upon me, O LORD, for I am in trouble: mine eye is consumed with grief, yea, my soul and my belly. For my life is spent with grief, and my years with sighing: my strength faileth because of mine iniquity, and my bones are consumed," etc.
"For I have heard the slander of many; fear was on every side: while they took counsel together against me, they devised to take away my life." What course doth he then take in all these distresses, sufferings, and persecutions? Why, saith he, "I said, Thou art my God. My times are in thy hand." He makes a resignation of himself to the sovereignty of God, and so was at peace.
I have showed you now how you may exercise this duty; and I do reckon myself to be near my account, and speak as one that is sensible of it. Would I could prevail with you to bring it more or less into actual exercise, before you give rest to your eyes, or slumber to your eyelids!
Use 3. In the next place, who are they that do or can perform this duty as they ought, to live in this exercise of faith?
431
I am certain that they do not do so who live as if they were to live here for ever. But this is an evident proof of that distemper and confusion which is come upon the mind and soul of man. Truly, if a man of sobriety and reputation did come to such kind of men, who live in their sensuality and wickedness, as the world is full of them, and tell them, "Sirs! what do you do? I am persuaded that there is a death to come, and an eternal state of blessedness or woe near approaching: the way wherein you are will certainly engulf you in eternal destruction;" they would say to him, "This is your opinion." Yet one would think a wise man should prevail with them to do something according to his opinion. But it is not so. They have convictions in their minds they must die; they will not only say it is mine or your opinion, but they themselves are convinced of a future state, and profess it. But will they do any thing from an influence of this conviction? Nothing at all; no more than if they were brute beasts. These are not able to come to the exercise of their duty.
Nor those who walk at all peradventure. They know they must die; but they are apt to think they have other things to do before they die, and it will be time enough hereafter, at one season or another, to be preparing to die. The apostle did "die daily" indeed; but they have something else to do. When death knocks at their neighbor's door, and they hear such a one is dead, and it comes to their own families, and takes away this or that person, then they have some thoughts for a little while; but they quickly wear off, and they return to their common frame of spirit again. "`Yet a little more slumber, a little more sleep, a little more folding of the hands to sleep;' -- a little more secure converse in the world, attending unto our affairs." But death will come as an armed man, and they shall not be able to escape.
There are, therefore, two things required of every one that would be found in the exercise of this duty: --
(1.) That he lay the foundation of it in some comfortable persuasion of an interest in Christ; which alone will enable him to die safely: and having obtained that, he may labor after that which will enable him to die comfortably and cheerfully. Some men die safely; but, upon many considerations not now to be mentioned, they do not appear to die comfortably. And some men die very comfortably, to all outward
432
appearance, that do not die safely. This, therefore, is necessary, that there be this foundation laid, -- some comfortable persuasion of our interest in Christ, that we may die safely; or else it is to no purpose to expect to die comfortably.
(2.) Many think a few words at last will do it, and there is an end; but let me assure you, not only upon principles of Scripture truth, but of nature, there is no man can do it that hath not a view into the glory of spiritual and eternal things, outbalancing all his soul parts withal in this world. I hear men willing to die, and I find others do; but it is to go contrary to the principles of nature. No man under heaven (it implies a contradiction) can part with that which appears good to him, unless it be upon motives of a greater good. He must part with it; but he cannot willingly and cheerfully part with it. If you would be thus able willingly and cheerfully to resign a departing soul unto God, labor to have a view of those better things which are infinitely more great and glorious, which your souls shall come to the enjoyment of upon this departure.
The calls of God are great upon us, both public and private, and special to this congregation. God expects a special compliance with his calls from us; or else we shall yet be exercised with farther tokens of his displeasure.
433
SERMON 29. F35
THAT which I have been treating upon from these words is, to declare the ways and duties whereby a believer may come to die, not only safely, which all believers shall, but also cheerfully and comfortably, -- so as to have a free and abundant entrance into the kingdom of God in glory.
I have spoken but to one thing; which is, the exercise of faith in the resignation of a departing soul entering into the invisible world into the sovereign hand and pleasure of God, to be disposed of according to the tenor of the everlasting covenant.
There are two things yet remaining necessary to the same end, -- at least I find them so; which, if God will, I shall despatch at this time.
II. There is required, unto this great end, a readiness and willingness to
part with this body which we carry about us, and to lay it down in the dust. The soul's natural aversation to let go this body, is that which we call an unwillingness to die; that hath made some say, like him of old, "Mori nolo," etc., -- " I can be content to be dead, but I would not die."
There are two reasons why the soul hath a natural unwillingness to part with the body: --
1. Because it is, and hath been ever since it had a being, the only instrument of all the operations and actings of its faculties and powers. The whole privilege of a being consists in its powers and acts. Now, from the first moment of its being, the soul hath had no instrument to act by but the body; and that not only in the outward actions that the body performs, but in all its internal, rational actings, it cannot act without the instrumentality of the body. Therefore we know a hurt in the body, as oftentimes in the head, hath utterly deprived the soul of the exercise of all its powers and faculties during life. It cannot act rational, internal actings but by the body, and how it can act without the body it knows not. This hath ingrafted a natural unwillingness in the soul to let go the body, whereby, from the first instant of its being, it hath constantly acted. This is but one reason of it; there is yet a greater.
434
2. The other reason is, that strict, near, unparalleled union and relation between the soul and the body. There is a near union between parents and children, a nearer between husband and wife; but they are nothing to this union between the soul and body. There is an ineffable, inconceivable union between the two natures, the divine and the human, in the person of the Son of God; but this union was eternally indissoluble from the first moment of it: when the body and soul of Christ were separated, yet they continued in their union with the person of the Son of God as much as before, or as now in heaven. But here is a union that is dissoluble between a heavenly spirit and an earthly, sensual body; that is, two essential parts of the same nature. Pray give me leave to speak a little to it. I have considered what it is to die, and examined whence ariseth the difficulty. Now, I say it ariseth from this peculiar constitution of our nature; there being no such thing in all the works of God, in heaven above, or in the earth beneath. The angels are pure, immaterial spirits; they have nothing in them that can die. God can annihilate an angel, -- he that made all things out of nothing, can bring all things into nothing; but an angel cannot die, from the principles of his own constitution; -- there is nothing in him that can die. A brute creature hath nothing in it that can live when death comes. "The spirit of a beast" Solomon speaks of as that which "goeth downward." It is not the object of almighty power to preserve it, because it is nothing but the act of the body in its temperature and constitution. But now man is "medium participationis;" -- he hath an angelical nature from above that cannot die, and a nature from beneath that cannot always live, since the entrance of sin, though it might have done so before. And therefore, in the product of man there was a double act of creation, and but a single act in any other creature's. The creation of angels is not mentioned, unless in that, "Let there be light, and there was light;" but in all other things there was but one single act for its production. But when God came to make man, there were two distinct acts of creation. "God made man of the dust of the earth." And what then? "And breathed into him the spirit of life." Here is something that is not in all God's creation beside. And now, upon this dissolution, all the actings of this nature, as it was one person, must cease unto the day of the resurrection. A wonderful change it is, that there shall be no more acting of the entire nature of man until the resurrection; only one part of this nature continues to act itself, according to its own powers. And one end of God's work upon us in the
435
grave is, to free our bodies from all alliance, and relation, and likeness unto the bodies of beasts. So our Savior tells us, Luke 20. "Do not mistake," saith he, "`you shall neither marry nor give in marriage,' nor have any one action common to brutes; but the whole man shall be isJ ag> geloi, -- `like unto the angels.'" This is the great privilege of our nature, as the wise man declares, <210319>Ecclesiastes 3:19, where he answers the objection of an epicure: "That which befalleth the sons of men befalleth beasts; even one thing befalleth them: as the one dieth, so dieth the other; yea, they have all one breath; so that a man hath no pre-eminence above a beast: all go unto one place; all are of the dust, and all turn to dust again." "As far as I can see it is so," saith the man. But what saith the wise man? "Who knoweth the spirit of man that goeth
upward, and the spirit of the beast that goeth downward to the earth?" "Alas! you are mistaken: the difference doth not lie in this outward nature, wherein man and beast have a near alliance one to another; but in the spiritual, heavenly nature, that is from above; -- and unless you know that, you will think all are as beasts indeed." This, then, is the foundation of the unalterable aversation in the mind and soul to part with the body, -- this strange constitution of our nature, which has nothing like it in the whole work of God, nothing to give us any representation of it, but it is peculiar unto us. And then this dissolution is but once to be made. They observe of the old heroes, who would freely venture their lives, and cast them away in any great attempt, that when they came to die, when they had killed themselves, or were killed by others, their souls went away with groaning and indignation: they knew not how to bear the dissolution of the union.
And therefore this is in us all, brethren; it is our first desire, which we have upon a prospect that we cannot continue here, "to be clothed upon;' and, as the apostle says, "that mortality may be swallowed up of life," -- that the body and soul together may go into immortality and glory. But this is not God's way; this is that he will bring us to, -- that we be ready and willing to part with these bodies of ours, not withstanding this union, or we cannot die cheerfully and comfortably.
Upon what grounds, then, can a man be ready and willing to lay down his tabernacle in the dust?
436
I shall fix upon two reasons, both given us by the same apostle: --
(1.) The first is that which he gives us, <500123>Philippians 1:23, "Having a desire to depart, and to be with Christ." Epiqumia> n ec] w, "I have a strong bent and inclination of spirit." The word is that which in Scripture is used for "lust" and "concupiscence;" that is, always working with strong bent and inclination. "It is not a desire that sometimes befalls me, now and then, when in trouble, sickness, or pain; but I have an habitual, constant inclination." Unto what? Analu~sai, "to depart," to leave this body. "It is usually translated in the passive; "I have a desire to be dissolved." But the plain meaning of the word is this, "I do desire that the contexture of my nature may be reduced unto its distinct principles, -- may be analyzed." Now, analysis is the reducing of a speech from the present contexture into its proper, distinct principles. Then, here lies the difficulty. I told you the soul hath an aversation to this dissolution; and yet the apostle saith, "I have a continual, strong inclination to it." To what? Pray observe it, -- "To be with Christ." I have no inclination to be dissolved as the end, but only as the means for another end, that without it I cannot be with Christ. There is my end. And so far with respect unto that end, that which is in itself no object of inclination becomes an object of desire. Brethren, I know no man dies willingly, -- no man living can have an habitual inclination to close cheerfully with this dissolution, -- but by looking upon it as a means to come to the enjoyment of Christ. I tell you, your bodies are better to you than all the world, than all your goods, or any thing else; but Christ is better to the soul than any thing: and therefore, unless it be for the enjoyment of Christ, let men pretend what they will, there is no man willing to part with the body, -- to be dissolved. Grow in that desire of coming to Christ, and you will conquer the unwillingness of death.
(2.) The second reason is given us, <450810>Romans 8:10, "The body is dead because of sin; but the Spirit is life because of righteousness." The body is not only doomed to death by reason of original sin, as death entered upon all on that account; but the body must be brought to death, that sin may be rooted out of it. Sin hath taken such a close, inseparable habitation in the body, that nothing but the death of the body can make a separation. The body must be dead because of sin. Saith the sincere soul, "God knows that I have a thousand times attempted a thorough and absolute mortification of every sin, and God hath helped me to endeavor that it should abide no
437
more in me. I have sometimes thought myself near an attainment, but I have found a disappointment; and I am perfectly satisfied in it, that as long as I have this body I shall never be without sin: it must be dead by reason of sin, or the fibers and roots of it will never be plucked up, -- the nature of it can never be extinguished, -- it can never be separated utterly from it." Here lies the great mystery of the grave under the covenant of grace, and by virtue of the death of Christ. What is it? worms and corruption? No; it is God's fining-pot, his way to purify: and there is no other way to make an eternal separation between sin and the body but by consuming of it in the grave. A secret virtue shall issue out from the death of Christ unto the body of a believer laid in the grave, that shall eternally purify it, at its resurrection, from every thing of sin. I will not say what apprehensions some have had concerning the state of souls upon the consumption of the body in the grave; because I will speak nothing unto you that is questionable.
This, then, is the second reason, -- that all other attempts to eradicate sin have failed, and not had their issue; they have brought me to be ashamed of myself, in the forwardness, darkness, and unbelief of my nature; I will therefore be willing to part with my body. Such a one, then, will say, "This is that which God calls me unto. Go, then, thou poor, mortal, sinful flesh, `Dust thou art, and unto dust thou shalt return.' I give thee up unto the doom of the Holy One, whose mouth hath spoken it, that thou must return to the dust. And there he will refine thee, and purify thee; [so] that notwithstanding this departure, `my glory shall rejoice,' and thou, `my flesh, shalt rest in hope;' for the time will come when `he will have a desire to the work of his hands;' and `will call, and thou shalt answer him' out of the dust;" -- as Job<181415> 14:15,
"Be not afraid to enter into darkness: as there is no sting in death, so there is no darkness in the grave, whither thou art going. It is but lying so long in the hands of the great Refiner, who will purge, purify, and restore thee. Therefore, lie down in the dust in peace."
f36
This is the second thing that is required in men that would die with their eyes open, that would die cheerfully and comfortably, according to the will of God, -- to be willing to leave the body to God's disposal, to be
438
laid up in the dust; because thereby it shall come to see Christ, and likewise shall have an end of sin.
I shall name but one thing more, and that very briefly; but it is the great thing that I would give in charge to my own soul: I pray God help me so to do; and it is this: --
III. Let us take heed of being surprised with death.
This is that peculiar wisdom which God calls us all unto at this day. We know not how soon we may be called upon by death. It may not come in an ordinary course, by long sickness, and give us warning; nor when we have lived to the age of a man, which is "threescore years and ten," as the psalmist speaks; but we may be surprised with it when we look not for it. He that hath not learned it for himself from the dealings of God at this present in the world, and in this congregation, will not believe it if one should come from the dead and tell him so. Let this, then, be fixed upon our minds, that whatsoever be our state and condition, some are strong, young, and healthy, and some of us are old and feeble, going out of the world; but there are none of us but may be surprised with it. Take heed, therefore, that you be not surprised in an ill frame. I hope there are none of you but do understand that there is great variety in the frames of believers; sometimes they are in a good frame, -- grace is active and quick, -- they are ready to take impressions by the word and warnings, delighting in holy thoughts; and sometimes, again, it may be the world, temptations, or selflove, comes in, or over-valuation of our relations, and indisposes them again, and they are very unfit and lifeless for the performance of duties with delight and vigor of spirit; and these they lose, though they keep up to all their duties. I persuade myself you will confirm this with your own experience. There is no maintaining (though there may be impressions) of a quick, holy, lively frame, but by a sedulous contemplation and constant view of things that are above. Many will tell you, that when God hath been pleased to keep up their minds unto the thoughts of things above, and draw out their affections to cleave unto them, all things have gone well with them, -- every prayer had life in it, and every sermon and duty, pleasure and joy; and their hearts have lain down and arisen in peace. But when they have lost their view of spiritual things, all other things continue, but there is a kind of deadness upon them. Why, then, our
439
wisdom in this case is, to labor to keep up this spiritual view of eternal things, in a holy contemplation of and cleaving to them in our affections, or death will be surprising; come when it will, you will be surprised by it. But if this be our frame, what comes this messenger for? Death is a messenger sent of God; he knocks at the door, and what comes he for? To perfect the frame you are in, that you may see heavenly things more clearly. He is come to free you from that deadness you are burdened withal, that darkness you are entangled with, and to set you at perfect liberty in the enjoyment of those things your souls cleave unto. How, then, can your souls but bid this messenger welcome? Pray, then, that God would keep up your souls, by fresh supplies of his Spirit, unto a constant view of heavenly things. And you must do it by prayer, that God would give you fresh oil, to increase light in your minds and understandings. Some can tell you by experience, that, having made it their business with all their strength and study to live in that frame, they have found their own light decay, so that it would not be so fixed and constant towards heavenly things, nor so affect the heart as it had done before. Their light would work no more, until fresh supplies from the Holy Ghost gave quickness to it, and fresh oil to increase, to discern the beauty of spiritual and heavenly things. In plain terms, I speak to dying men, that know not how soon they may die. God advise my own heart of this thing, that I should labor and watch, that death might not find me out of the view of spiritual things! If it do, -- if our bellies cleave unto the dust, and our eyes are turned to the ground, -- if we are filled with other things, and death approaches, -- do you think it will be an easy thing to gather in your minds and affections to a compliance with it? You will not find it so. When David was in a good frame, he could say, "Thou hast redeemed me, O LORD God of truth: O LORD, into thine hand I commit my spirit;" -- "I am willing to come and lay down my tabernacle, and embrace this messenger. But David falls from his good frame, under some decays of spirit, <193901>Psalm 39, and there makes great complaint of it. Where is the readiness now of the good man, and where is his willingness of giving up his spirit into the hand of God? "Spare me a little, that I may recover my strength," verse 13. Not his outward strength, but a better frame, fit to die in. And if death overtake us in such a frame, the best of us will be found to cry so: "O spare me a little, to recover my strength." -- "O the entanglements that have been brought upon me by this and that temptation, and diversion; by this coldness and
440
decay! O Lord, spare me a little." There is mercy with God for persons in this frame; but if it were the will of God, I had rather it should be, "LORD, into thy hands I commend my spirit; for thou hast redeemed me, O LORD God of truth."
441
SERMON 30. F37
THE EVIL AND DANGER OF OFFENCES.
"Woe unto the world because of offenses! for it must needs be that offenses come; but woe to that man. by whom the offense cometh!" -- M<401807> ATTHEW 18:7.
IT is very evident that our Lord Jesus Christ lays very great weight upon this matter of offenses, He represents them like a two-edged sword, that cuts both ways: "Woe unto the world because of offenses! woe to them by whom offenses come!" He knits these two things together. It must needs be that there be offenses; God hath appointed it, and it must be so. He doth not merely tell us, it will be; but, "it must be." God hath ordered that so it shall be.
I will speak a few things in reference to offenses, that may be of use unto us, without looking into the depth of this great matter of offense and scandal; than which, I must needs say, I never yet saw any thing less inquired into, though there is no subject more written upon and spoken to. We should consider for ourselves the time wherein we may be sure offenses will abound. It is necessary, from this wonderful caution of Christ here given, "Woe, woe! -- it must be," that we should consider the times wherein it is likely offenses will abound. And if all those times should prove to be upon us, certainly it is our duty to be wary.
First. The first is a time of persecution. Offenses will abound in a time of persecution, to the ruin of many professors. So our Savior tells us, <401301>Matthew 13, "One received the seed of the word, and it sprang up; but when persecution for the word arose, immediately he was offended." "Woe unto him, he is gone!"
Secondly. A time of the abounding of great sins is a time of giving and taking great offense. This the Holy Spirit speaks expressly, that "in the latter days there shall be perilous times." All perils arise from offenses. And why? Men's lusts shall abound. When there is an abounding of lusts, there will be an abounding of offenses, that make the times perilous.
442
Thirdly. When there is a decay of churches, when they grow cold, and are under decays, it is a time of the abounding of offenses: "Iniquity shall abound, and the love of many shall wax cold." That is a time when offenses will abound; such as all the churches of Christ seem to be under at this day. All the virgins, wise and foolish, are asleep. It is what I have told you often, and I wish I could say I have told you with weeping, that we are under woeful decays, -- falling from our first faith, love, and works.
Now, if all these times should be upon us: -- a time of persecution, as it is now throughout the world (saith the apostle, "Think it not strange concerning the fiery trial, or all that befalls you, brethren, in the world"); a time of the abounding of great sin in men (I need not large upon this); and a time of great decays in all churches; -- if it be thus with us, certainly it is very proper for us to took upon this warning of our Savior, "Take heed of offenses."
Offences are of two sorts: --
I. Such as are taken only, and not given.
II. Such as are given, and taken also: --
I. Such as are taken only, and not given. The great offense taken was at
Jesus Christ himself. God appointed Christ to be the greatest offense in the world, <230801>Isaiah 8. He had designed him to be a stumbling-block, and a rock of offense, -- an insuperable offense. The poverty of Christ in the world and his cross were the rock of offense whereat both Jews and Gentiles stumbled and fell, and ruined themselves unto eternity. How the apostle disputes, 1 Corinthians 1, that this was an offense taken, and not given. How does he prove it? Why, that wherein God puts forth his wisdom and his power is no offense given, but merely taken; but in Christ crucified God put forth his power (let him be as poor in the world as he will, let him be crucified, there is the wisdom and the power of God in it): and therefore, there can be no just offense.
This offense taken, and not given, is increased by the poverty of the church. "You see your calling, brethren; -- not many great, not many wise, not many noble." In plain English, "You are a company of poor, weak, persecuted people." But saith the apostle, "This is no offense given;
443
`God chooses the things that are not, to bring to nought things that are.' These things are an offense taken, and not given."
II. There are offenses given and taken: --
1. Offenses given: and they are men's public sins, and the miscarriages of professors, that are under vows and obligations to honorable obedience. Men may give offense by errors and miscarriages in churches, and by immoralities in their lives. This was in the sin of David. God would pass by every thing but offense given: "`Because thou hast made my name to be blasphemed,' therefore I will deal so and so." What a talk did it occasion throughout the world! "There is your holy man, your godly man, your David! -- a praying man! do you hear what a noise there is concerning him?" -- "Thou hast made my name to be blasphemed," saith God; and this is a great provocation. So God speaks of the people of Israel: "These were my people; by reason of you my name is profaned among the Gentiles." -- "These are the people of the Lord! see now, they are come into captivity! what a vile people they are!" Such things are an offense given.
2. Offences taken. Now offenses are taken two ways: --
(1.) As they occasion grief; and
(2.) Sin. A given offense may be taken either of these ways: --
(1.) As they occasion grief. <451401>Romans 14, "See that by thy miscarriage `thou grieve not thy brother.'" Men's offenses who are professors are a grief, trouble, and burden, to those who are concerned in the same course of profession. But herein appears the wisdom of God, -- when he doth, in his sovereignty, sometimes suffer persons to give offense, that may be sanctified unto the great advantage of the church. I am persuaded the church of Corinth was in so much disorder, that it had gone near to have been lost, if God had not suffered one among them to fall into a scandalous sin. But see what the end was! You find in the First Epistle the disorder they were in, and what a scandalous sin fell out among them; and in the Second Epistle, the sorrow upon it. When they knew it, they took offense, and were grieved at it: "For behold, that ye sorrowed after a godly sort, what carefulness it wrought in you, yea, what clearing of yourselves, yea, what indignation, yea, what fear, yea, what vehement desire, yea, what
444
zeal, yea, what revenge! In all things," saith the apostle, "ye have approved yourselves to be dear in this matter." I look upon it to have been the greatest sanctified means that God appointed for the humiliation, recovery, and saving of that church, that he suffered, in his sovereign wisdom, such an offense to fall out among them. That is the first thing; and let us lay it up in our minds, that we may not be moved and shaken; for I speak with a prospect of what is to come, and not of what is come: "Offenses will come;" and therefore let us remember that God can sanctify the greatest offenses to our humiliation and recovery, and to the saving of our church. Such is his infinite wisdom.
(2.) Given offenses occasion sin. There comes the woe, as to the world; for there is no woe from offenses to them who are truly humbled for them, grieved at them, and made thereby watchful over themselves and their own ways. But now, when offenses are made an occasion of sin, as in the world, the world takes no offense at all by their own sins, nor by the sins of one another. Let them be what they will, let their teachers be as scandalous in their lives as possible, they are not grieved nor concerned. And the reason is in that saying of David, 1<092413> Samuel 24:13, "As saith the proverb of the ancients" (it was a saying from the flood, if not from the beginning of the world), "Wickedness proceedeth from the wicked;" -- "Look for nothing but wickedness from wicked men." So that it is no offense at all, to see wicked men do wicked things. They do not take offense at one another; nor doth the church of God take offense: for, as saith the proverb, they can do no otherwise. To show you how men are hardened in their prejudices against the truth, and confirmed in all their course by offenses, would be too long a work for me to declare. But offenses given are an occasion of sin, even among professors and believers themselves.
The worst way whereby a given offense is thus taken, is, when men countenance themselves in private sins by others' public sins; and go on in vices because they see such and such commit greater. Woe unto us if we so take offense! Again, a given offense is taken when our minds are provoked, exasperated, and carried off from a spirit of love and tenderness towards those that offend, anal all others; and when we are discouraged, and despond, as though the ways of God would not carry us out. This is to take offense to our disadvantage.
445
Thus I have showed you the great weight and import that is to be laid upon this matter of offense, as being the greatest aggravation of sin.
I have showed you the times wherein offenses will abound: a time of persecution; a time of the increase of abominable sins; and a time of the decay of churches, -- such as are upon us.
I have likewise showed you, there are offenses taken only, and not given: Christ and his cross, the poverty of the church, its persecution and distress in all places, and the hopes and fears of all mankind at present that it will be ruined; -- these are offenses taken only, and not given, being all suited to the wisdom, goodness, and righteousness of God. There are offenses, also, that are given, by outward, known, public sins of persons who are under evangelical obligations to more honorable obedience. And under this head we might bring in every thing we see or hear; but some more gross than others. And these offenses occasion either grief and sorrow; and then they prove a sanctified means in the hand of God for the church's good, making them more watchful and careful for the future: or they occasion sin, both by the world and by professors; and there comes the woe.
I shall give you a few rules from hence, and so conclude: --
Rule 1. The giving offense being a great aggravation of sin, let this rule lie continually in your hearts, -- that the more public persons are, the more careful they ought to be that they "give no offense either to Jew or Gentile, or to the church of God." Why doth the apostle put Jew and Gentile before "the church of God?" Because more evil will ensue upon it, and more disadvantage, unto the souls of men. Let this be our rule in walking, especially those of us whose occasions do call us unto more converse in the world, -- let us always endeavor to give no offense to Jew or Gentile, or to the church of God.
2. If what I have laid down be your first and your main rule (I doubt, where this is neglected, there is want of sincerity; but where it is your principal rule), there is nothing but hypocrisy. Men may walk by this rule, and have corrupt minds, and cherish wickedness in their hearts. If this be the principal rule that guides you, that you will carry it so complyingly, that you will give no offense, -- this is worse than
446
neglecting the rule in the first case: that argues want of sincerity; this is a certain predominancy of hypocrisy. The principal rule commands conscience to God in all sincerity; and the second, to give no offense; -- and if we make this our first rule, we are not upright with God. And therefore let none please themselves that they walk according to rule, if the internal power of God be not found in their souls.
3. Be not afraid of the great multiplication of offenses at this day in the world. The truths of the gospel and holiness have broke through a thousand times more offenses. They have broke through heresies and blasphemies, and poverty and persecution. God hath still preserved his people, who have broke through and got the conquest over the greatest offenses; -- over offenses taken, in the cross of Christ, in the poverty of Christ, in persons that have preached the gospel, and in those who have professed it; -- over offenses given, in innumerable swarms of blasphemous heretics who have professed the name of Christ from the beginning; in false reports that have been cast upon Christians, -- being reported generally throughout the world to be a vile generation of wicked persons. The truth and grace of God have conquered all these offenses, and prevailed over them all, and will do so again, if we keep close unto truth and the power of religion.
4. Beg of God wisdom to manage yourselves under offenses: and of all things take heed of that great evil which professors have been very apt to run into, -- I mean, to receive and promote reports of offense among themselves, taking hold of the least color or pretense to report such things as are matter of offense, and give advantage to the world. Take heed of this; it is the design of the devil to load professors with false reports. And if so, he is not a wise man, nor she a wise woman, that stand not upon their guard, when they see an engine the devil often makes use of; -- who, when he hath raised false reports and wounded divers, is greatly pleased, and careth not if afterward they be discovered to be false, as knowing that he hath done his work; for hereby he hath drawn out and imbittered the spirits of men one against another. And therefore stand upon your guard, and know it is the devil's engine, though you see not his hand in the managing of it.
447
SEVERAL PRACTICAL
CASES OF CONSCIENCE RESOLVED.
DELIVERED IN SOME SHORT DISCOURSES AT CHURCH MEETINGS.
PREFATORY NOTE.
THESE brief Discourses are included in the folio edition of Owen's Sermons, published in 1721, and are there, for obvious reasons, made to occupy a place by themselves. They were delivered at church meetings for the purposes of devotion and conference among Christian brethren (see p. 403); and they relate to a particular department of Christian ethics. CASUISTRY -- the science and doctrine of conscience -- is designed, as the name denotes, to resolve cases of doubt and uncertainty in regard to points of subjective morality. As a branch of theological inquiry and discussion, it has in a great measure fallen into disrepute. It came to be regarded with suspicion and odium from the use made of it by the Jesuits in the fifteenth and sixteenth centuries, who converted it into an engine of successful villany. It was denounced as "the art of quibbling with God;" and it was partly the casuistical system of the Jesuits against which Pascal, in his "Provincial Letters," launched with scathing effect the bolts of his brilliant sarcasm.
But this science was for a time in great favor with the divines of the Reformation also; though studied and taught by them on different principles, and assuredly for very different ends. Mayer, a German theologian of the Lutheran Church (1650-1712), in his "Bibliotheca Biblica," has a list of the authors on Casuistry under three divisions, comprehending the Calvinistic, Lutheran, and Romish Churches. The science was at one time extensively cultivated in England, and by divines
448
of eminent reputation. Sanderson, bishop of Lincoln after the Restoration, has two works on it, -- "Casus Conscientiae," and "De Obligatione Conscientiae Praelectiones." The "Ductor Dubitantium" of Jeremy Taylor is widely known as one of the most learned and important works on this subject. Baxter's "Christian Directory" deserves also to be, mentioned. Pike and Hayward's "Cases of Conscience" is a work that has been extensively circulated. There is a quarto volume in Latin entitled "Therapeutica Sacra," in which cases of conscience are discussed, by David Dickson, a Scotch divine, who, about 1650, was translated from the professorship of divinity in the University of Glasgow to the same chair in the University of Edinburgh. Four volumes of "The Morning Exercises" are occupied with the discussion and resolution of cases of conscience.
Casuistry is liable to abuse, and has often been abused. It tends to foster a morbid subjectivity, and to enervate principle. Every Christian pastor, however, in the course of his official duties, must sometimes be called to resolve the doubts and scruples which are apt to embarrass the tender conscience. As handled by the divines to whom we have last referred, it really embraces all questions of Christian obligation and practice; and on some points their discussions are among the best treatises on practical religion in the language. Nor can the divine entirely overlook casuistry, even in the strict sense of the term, seeing the apostle Paul was very careful to direct and enlighten the consciences of Christians in his day, who scrupled to eat "things offered in sacrifice unto idols."
It would be matter of regret, if the prejudice now entertained against a field of theological discussion cultivated to such an extent by divines of former generations, should prevent any reader from perusing the Discourses of our author which follow. Owen's was not the mind on any subject to be lost in obscure mysticism and refined subtilties, and to disport itself in a species of moral gymnastics, from which no overt and positive advantage could accrue to himself or to his hearers. These Discourses deal with momentous questions of religious experience, and are replete with suggestions and advices, which will be prized in proportion as the religion of the heart prevails, and so long as Christianity is not buried in formalism. The spirit which pervades all these brief but important Discourses, may be gathered from a weighty observation in one of them: "Suppose we should resolve with great earnestness, diligence, watchfulness, to abide in
449
duties, in inward duties, to watch over our hearts, -- which is required of us; yet if in our so doing we are taken off thereby from frequent actings of faith upon Christ, as the spring of our life, we shall decay, under all our endeavors, watchfulness, and multiplication of duties." -- Ed.
450
DISCOURSE 1. F38
Question. What conviction of a state of sin, and of the guilt of sin, is necessary to cause a soul sincerely to look after Christ?
ANSWER. There is one thing only that I shall at present speak to, and that is this: What is the lowest condition that hath the nature of conviction in sincerity, so as that souls may not be discouraged from closing with Christ because they have had no greater convictions of sin? And I shall speak to it on this account, -- because, although the things that have already been spoken by others are true, and such as those who have spoken them have found to be true by the word and their own experience; yet, it may be, others have not come up in their experience unto such a distinct observation of the work of conviction as hath been laid down, [so] that they may be discouraged. For, seeing conviction is so indispensably necessary, some may say, "It hath not been thus and thus with me, -- according as hath been declared." Therefore, I would only show what I judge to be so necessary, as that without it a soul cannot be supposed sincerely to have closed with Christ. And we having all made our profession of choosing and closing with Christ, as I would be loath to say any thing that might discourage any, lest they should have failed in the very necessary work of conviction; so I would not betray the truth of God, nor the souls of any.
Therefore, I shall place it upon this: What Jesus Christ doth indispensably call men unto, in order to believing in him, that is indispensably required of them. And this I shall manifest out of two or three places of Scripture: -- <410217>Mark 2:17, "I came not to call the righteous, but sinners to repentance." Now, this calling them unto repentance, is a calling them unto it by the faith which is in him. The apostle saith, 1<540115> Timothy 1:15,
"It is a faithful saying, and worthy of all acceptation, that Jesus Christ came into the world to save sinners."
What kind of sinners doth Christ call? Whom he calls to repentance, he calls to faith; and whom he calls to faith, that they may truly believe, they are sinners, -- opposed unto them that are righteous: "I came not to call the righteous, but sinners to repentance." "The righteous!" who are those
451
righteous? The Scriptures tell us of these very men, that there were two sorts of them: First, Such as trusted in themselves that they were righteous, and despised other men. As long as a man trusteth in himself that he is righteous, Christ doth not call that man to believe. So long as a man is persuaded that his condition is good enough, he shall do well enough, that man hath no warrant to believe. Another description of these very persons, though upon another occasion, is given by the apostle Paul, <451003>Romans 10:3, where he says, they were ignorant of the righteousness of God, and went about to establish their own righteousness. Though they did not come to trust in themselves for righteousness, yet sought righteousness as it were by the works of the law, and went about to establish their own righteousness; -- Jesus Christ doth not call these men to believe: these righteous persons have no ground for believing. What is the conclusion? "Lost sinners," saith Christ, "this is that I require of you." So that this is what I assert to be indispensably necessary, -- namely, that they are so far convinced that they are sinners as to state and course, that they are not righteous in themselves, and can have no righteousness in themselves. I say, therefore, when a person is not really convinced that he is not righteous, he is not under the call of Jesus Christ; and if he doth believe this, he is under a sovereign dispensation, and let not such despond.
Another direction of Christ is, "They that be whole need not a physician, but they that are sick," <400912>Matthew 9:12. There are, in my apprehension, two things in a sick person that have need of a physician: First, He hath an uneasiness. A man who is sick, though he would shift it, yet his uneasiness will cause him to send for a physician. Saith Christ, "I come to such persons who say they can find no rest nor ease in their present condition." It may be they have often tried this and that, and see all will not do, -- they are sick still; conscience reflects, and their hearts are burdened, and they must have relief, or they shall not be free. Secondly, There is a fear that it will end in death. This puts the sick person upon sending for a physician. When the soul is made uneasy in its state and condition, can find no rest nor ease, it thinks, "If I abide here, I shall be lost for ever." This soul doth Christ call; this man will be at the charge of a physician, cost what it will.
452
There is another word of Christ [which] very remarkably speaks just to the same purpose, <401128>Matthew 11:28, "Come unto me, all ye that labor and are heavy laden, and I will give you rest," -- a soul finding itself under want, laboring after something whereby it may be accepted with God. I will not confine this to extraordinary instances, for sometimes he is found of them that sought him not; but the ordinary case of a laboring soul, before closing with Christ, is to abstain from sin, pray more or less, be found in duties, and under strong desires to be accepted with God. And what is the end of these labors and endeavors? They labor and are weary; -- that is, they see their labor comes to no effect; they do not find rest, and peace, and acceptance with God. And here is the turning point; <235710>Isaiah 57:10,
"Thou art wearied in the greatness of thy way; yet saidst thou not, There is no hope."
When the soul hath labored for acceptance with God, and comes to be weary, saith Christ, "Come unto me." "No," saith the light of nature, "come unto me; trust unto your own endeavors." Saith the soul, "I will try what it will do; I will not say, `There is no hope.'" Saith another, "I will not say so; I will go unto Christ:" -- this is he whom Christ calls.
Now, these things I do account indispensably necessary, antecedently to believing, as to the substance of them. And this, I hope, hath been found in all our souls. And if we have obtained so far, we need not then question whether our closing with Christ be sincere or not. This is all that I dare assert to be absolutely and indispensably necessary. Many pretend to believe, though they never were convinced thoroughly that they were not righteous, -- never were sick in their lives, -- never had fears that they should die. These are contrary to the express rule Christ hath given, "I came not to call the righteous, but sinners;" -- not those that say, "There is hope," but those that say, "There is no hope."
453
DISCOURSE 2. F39
Question. Seeing the act of closing with Christ is secret and hidden, and the special times and seasons of our conversion unto God are unknown unto most, what are the most certain evidences and pledges that we have cordially and sincerely received Christ, and returned unto God?
Answer. I do acknowledge the inquiry is very large, and such as we may be straitened in, through the abundance of it. I shall only speak plainly some few things that to me are an evidence of a sincere closing with Christ, and receiving of Christ, -- such as I know have been of use unto some.
First. When there is a permanency and abiding in the choice we have made of Christ, notwithstanding opposition against it that we shall be sure to meet withal. I do not speak to the nature of the choice, or the means of it, -- how the mind is prepared for it; but I speak unto the poorest, the weakest of the flock, that may be inquiring whether they have made a sincere choice of Christ or not: I say, they may try it by the permanency and abiding in their choice against opposition.
And there are two sorts of oppositions that will try us and shake us, as to our choice, as I have found it, if I have had any experience of these things --
1. Opposition from charges of the guilt of sin and the law.
2. Opposition from temptations unto sin: --
1. There will, even after sincere believing and closing with Christ, be many a heavy charge brought against a soul from the law, and the guilt of sin in the conscience. Now, in such a case, the inquiry is, What the soul abides by when it is shaken? Why, truly, if a man go only upon mere convictions, on such shaking impressions of the guilt of sin, he will be very ready and inclined in his own mind to tack about to some other relief. He puts out fair for his voyage, -- the storm arises, -- the ship will not carry him; -- he must tack about for another harbor. I have known it so with some; and experienced, when the wind hath set very strong that way with myself, --
454
when the guilt of sin hath been charged with all its circumstances, -- the soul hath been very hardly able to keep its hold, yet notwithstanding resolved, "I will trust to Christ:" but it hath been tacking about to self again, -- "I must remedy this, -- have relief for this from myself; I cannot abide by it, and live wholly upon Christ; and when the storm is over, then I will out to sea again." I say, this is no good sign to me when things are so; but when a soul in all those charges that sometimes come upon it abides the issue, -- "Here I will trust upon Christ, let the worst come upon me;" -- this I call a permanency in our choice against opposition. I hope you have experience of it.
2. There must be a permanency in our choice of Christ against temptations unto sin, as well as against the charges from sin. Truly, the former -- of abiding with Christ against the charges from sin -- is our daily work: it is sometimes more high and pressing, but it is our daily work. But there are also temptations unto sin, -- it may be to the neglect of our duty, or to a compliance in any evil way (which we are subject unto while in the body); and perhaps great sins. Here Joseph's reply, applied to Christ, is that which doth argue our choice of Christ to be sincere, -- "How shall I do this great wickedness, and sin against God?" When the soul can draw a prevailing argument from that, "How shall I do this, and relinquish my Lord Christ?" --
"I will not do this against him whom I have chosen," -- this is a good argument, if frequently reiterated, that our choice of Christ is sincere.
Secondly. Growing up in a love unto the person of Christ is a great evidence to me of a sincere choice of Christ. It is a blessed field that is before me, but I shall but hint things unto you. When the soul hath received Christ, it cannot but study Christ; and though it is no argument against the sincerity of a man's faith and grace, that he doth principally regard the offices and graces of Christ, and the benefits we have by him, yet it is an argument against the thrift and growth of it: for a thriving faith and grace will come to respect principally the person of Christ. I mean this; -- when the soul studies the person of Christ, -- the glory of God in him, -- of his natures, the union of them in one person, -- of his love, condescension and grace; and the heart is drawn out to love him, and cry, "Doubtless I count all things but loss and dung for the excellency of Christ
455
Jesus my Lord." "What is thy beloved more than another beloved?" "My beloved is white and ruddy, the chiefest among ten thousand; he is altogether lovely." To see an excellency, a desirableness in the person of Christ, so as to grow in admiration and love of him, is to me an evidence that, when all fails besides, will greatly support the soul, and persuade it that its choice is true. Nay, it is one of the most spiritual evidences; for I much question whether an unregenerate man can love Christ for his own sake at all. But it is a good sign of growth, when our love to the person of Christ grows, when we meditate much upon it, and think much about it. I could show you wherein the beauty of Christ's person doth much consist; but I have not time now to do it.
Thirdly. Another evidence to me of the soul's having made a sincere choice of Christ is, when it continues to approve, judge well of, and every day more and more to see, the glory, the excellency, the holiness, the grace, which is in the way of salvation by Jesus Christ; approves of it as not only a necessary way, -- a way it has betaken itself to, because it must unavoidably perish in any other way, -- but when it approves of it to be a most excellent way, in pardoning sin freely through the atonement he hath made, and the imputation of his righteousness unto us, -- while the righteousness, the holiness, and the grace of God in all this is glorified. Saith the soul, "What a blind, wretched creature was I, that I did not see an excellency in this way before! It is better than the way of the law and the old covenant. I approve of this way with all my heart. If all other ways were set before me, and made possible, I would choose this way, of going to God by Jesus Christ, as the best way, -- that brings most glory to God and most satisfaction unto the creature, and is most suited to the desires of my heart, I would have no other way. `I am the way, the truth, and the life,' says Christ; and this I will abide by, whatsoever becomes of me," replies the soul; "though I should perish, I will abide by it, since God hath given me such a discovery of the glory of saving sinners by Christ, that is inferior to nothing but the glory of heaven. I see that glory to God in it, -- that exaltation to Christ, whom I would love, -- that honor to the Holy Spirit, and safety to my own soul, -- that I will abide by it." A growing in the approbation of this way gives some assurance that we have made a true and sincere choice of Christ.
Give me leave to add this one thing more: --
456
Fourthly. That a delight in obedience unto God by Christ, in the ways of his own appointment, is a great evidence that we have chosen Christ, and he us; -- chosen him as our king, prophet, and priest. The ways of the worship of God in his church and ordinances, are the ways and worship of God in Christ, which he hath appointed. Take these things abstractedly and in themselves, and. we should be apt to say of them, as was said of Christ, "There is no beauty in them, nor glory, that they should be desired." There is much more outward beauty and glory in other ways, that Christ hath not appointed. But if we love the ways Christ hath appointed, because he hath appointed them, then we choose those ways because we have chosen him to be our king; and that is it which gives them beauty and life. And when the ways of Christ's appointment grow heavy and burdensome to us, we are weary of them, and are willing to have our neck from under the yoke, -- it is a sign we grow weary of him who is the author of them; and this is a great sign that we never made a right and sincere choice of him.
Many other things might be offered as evidences of sincere closing with Christ; but these are some which have been of use to me: and I hope they may be so unto some of you.
457
DISCOURSE 3.
Question. What concern have we in the sins of the day wherein we live?
Answer. All sins may be referred to two heads: -- First, Irreligion. Secondly, Immorality.
First. Irreligion; and that may be reduced to two heads, -- atheism and false worship: you may add, also, particularly, the contempt of all instituted worship. It takes up much of the sins against the first table; however, at present I shall only speak of the first of them: --
As to atheism, then, it may be no age can parallel that wherein we live, considering all the ways whereby the atheism of man's heart may discover itself. For, take it absolutely, and in the seat of it, it is found only in the heart of man; unless some one or other prodigious instance breaks out sometime, as we have had in our days: but otherwise, "The fool hath said in his heart, There is no God." The heart is the seat of atheism. But we consider the ways whereby this atheism may and doth manifest itself: --
(1.) By horrid, cursed, blasphemous swearing; which is a contempt of the name of God. And when did it ever more abound in this nation?
(2.) By reproaching of the Spirit of God. Perhaps this is the peculiar sin of the nation at this day; and that the like hath not been known or heard of in any nation under the sun.
(3.) By scoffing at all holy things; -- at the Scriptures, -- at every thing that carries a reverence and fear of God; so that a man who dares profess a fear of God in what he doth, makes himself a scorn.
(4.) Contempt of all God's providential warnings is another proof of atheism. Never had a nation more warnings from God's providence, nor ever were they more despised. These things, brethren, are not done in a corner; they are perpetrated in the face of the sun. The steam of them darkens the whole heaven, and they abound more and more every day.
458
Secondly. Shall we go to the other head, -- namely, Immorality, -- and see how it is there? It would be an endless thing, to go over the sins that reign among us: oppression, blood, uncleanness, sensuality, drunkenness, -- all to the height, raging and reigning in the nation. I mention these things as a matter to be bewailed before the Lord by us this day; and we ought to be affected with the consideration of them.
Unto this great prevalency and predominancy of sin in the whole nation, there is added a strange and unspeakable security. The truth is, men were a little awakened one while in the nation. When the judgments of God -- the pestilence, the fire, the sword, and the year after, another warning from heaven -- were upon us, then there was a little awakening, like a man out of a dead sleep, that lifts up his head, and rubs his eyes for a time. But I can say this, that it is now towards forty years since God enabled me to observe something in the world; and, to my knowledge, I never observed this nation in that state of security wherein it is at this day. For, even in former times, there were warnings continually that God had a controversy with the nation; and those that had any fear of God spake one to another about it; and we saw and found their warnings were not in vain. But here is now a general security. Men complain of straits, want, poverty, and the like; but as to any thing wherein God hath to do with the world, either my observation doth greatly deceive me, or I never saw, I think, so general a security as at this day in this nation. And this security hath reached us all, -- even the churches of God themselves.
These things are matter of fact. The whole question is, Whether we are greatly to be concerned in these things or not? "They are the sins of wicked men, and they are the sins of the persecutors of God's people, and the like; and what have we to do with them?"
The psalmist of old said, that "rivers of waters ran down his eyes, because men did not keep the law of God." And you know that God doth set a special mark upon those, not that are free from the abominations of the age, but upon those that mourn for the abominations that are in the midst of us. It will not be enough for us, that we are free from those abominations, unless we are found to mourn for them. Brethren, our own hearts know we are guilty in this matter, and that we had need seek the face of God this day to give us a deeper sense of these things than we have
459
obtained. The name of God is blasphemed, the Spirit of God reproached, a flood of iniquity spreads itself over the nation, the land of our nativity, over the inheritance of Christ, over a nation professing the reformed religion; -- all things go backward, -- every thing declines. Indeed, brethren, if you will not, I do acknowledge here before you, and to my own shame, I have great guilt upon me in this matter, that I have not been sensible of the abominations of the nation, so as to mourn for them and be humbled for them, as I ought to have been. And you will do well to search your hearts, and consider how it is with you; -- whether indeed you have been affected with these things; or whether you have not thought all is well, while all hath been well with yourselves and families, and, it may be, with the church, that may have no trouble upon that account. The security that is upon the nation is dismal; and, I may say, I see no way or means whereby the nation should be freed from this security. The conduct of the ministry, which they are under generally, is not able to free them from this security; nor the dispensation of the word: [so] that it seems to be a security from God to lead on the nation to judgment; the means for the removal of it and the awakening of us being laid aside. And if it comes this way, or that way, any way, though we see not the morning of it, you will find yourselves concerned in it. -- "Who may abide the day of his coming?"
We may do well, brethren, to consider the state of the church of God in the world, among ourselves, and our own condition. I need not tell you how it is in the world; but this I can say, that to my apprehensions, the interest of Christ and the gospel was never so fast going down in the world since it came into it, as at this day. I will give you my reason of what I say: When the gospel was first planted and brought into the world, the devil was not able to bring the church into its apostasy, under six, or seven, or eight hundred years, and that by degrees. Since the time of the Reformation, the church was progressive for about seventy years; it stood at a stay about the same proportion of time; and ever since, it hath been going backward, straitened in all places: the power of it decays, and the peace of it is taken away, and destruction everywhere seems to lie at the door. Many, indeed, are in great misery and distress: some I have heard of lately sold for slaves,f40 for the testimony of their conscience. How is it with the church of Christ in this nation? Truly, some [are] in great
460
poverty, in great affliction, in great distress; and I am afraid we and others have not hearts to relieve them, as we ought to do, in a due manner: however, let us help them with our prayers. And that which is worst of all, there seems to me, I must acknowledge it, to be a very great decay in all churches of Christ in the nation, especially among those of us who have had most peace, most prosperity. That which we call zeal for God is almost quite lost among us. Some of us have almost forgot whether there be such a thing as the cause and interest of Christ in the world. We who have cried and prayed about it, and had it upon our hearts, have sat down in our narrow compass, and almost forgot there is such a thing as the interest of Christ in the world, so as to have an active zeal for the ordinances of God according to rule, as God requires of us. Our primitive love, -- how is it decayed! Value of the ordinances of Christ, and the society of his people for edification, -- how cold are we grown in these things! How little is the church society upon our hearts, which some of us remember when it was the very joy of our souls! Truly we have reason to lift up our cry to God, that he would return and visit the churches, and pour out a new, fresh, reviving spirit upon them, that we fall not under the power of these decays till we come to formality, and God withdraws himself from us, and leaves us; which he seems to be at the very point of doing.
Then, brethren, let us remember our own church; that God would in an especial manner revive the spirit of life, power, and holiness among us; that he would be pleased to help the officers of the church to discharge their duty, and not suffer them to fall under any decay of grace or gifts, unfitting of them to the discharge of their office to the edification of the church; that he would give them also to beware and take heed of formality as to the exercise of gifts in their administration; and that he would take care of us, since we are apt to fall under these things. Let us pray that we may be acted by the Spirit of God, and enlivened by the grace of God, in all things we do.
Have any of us any particular occasions in reference to temptations, trials, and troubles? -- we may bear it upon our hearts to the Lord this day. This is much better than by multiplying a company of formal bills. The Lord help us to know the plague of our own hearts, and to be enabled to plead
461
with the Lord, upon this opportunity, for grace and mercy to help us in every time of need!
462
DISCOURSE 4.F41
Question. How may we recover from a decay of the principle of grace?
Answer. We have been speaking concerning the decay of the principle of grace; and I will now offer you some few thoughts that may be applied unto our recovery from the decay of this principle. In doing which, I shall tell you no more than I think I have found myself.
If we would recover spiritual life, we must come as near as we can unto, and abide as much as we are able at, the well-head of life. Christ is the spring of our spiritual life; he is every way our life. It is in a derivation of life from Christ, and in conformity to him, that we must look for our spiritual life.
Before I mention how we should approach unto and lie at this well-head of life, let me observe to you this one thing, -- that when there is a general contagious disease (the plague, or the like), every man will look to his health and safety with reference to other occasions, but will be most careful in regard to the general contagion. Now, if forsaking this spring of life be the plague of the age, and the plague of the place where we live, and the plague of Christians, we ought to be very careful lest this general contagion should reach us, more or less, one way or other. It is evident to me, -- who have some advantage to consider things, as much as ordinary men, -- that the apostasy, the cursed apostasy, that spreads itself over this nation, and whose fruits are in all ungodliness and uncleanness, consists in an apostasy from and forsaking the person of Christ. Some write of how little use the person of Christ is in religion; -- none, but to declare the doctrine of the gospel to us. Consider the preaching and talk of men. You have much preaching and discourse about virtue and vice; so it was among the philosophers of old: but Jesus Christ is laid aside, quite as a thing forgotten; as if he was of no use, no consideration, in religion; as if men knew not at all how to make any use of him, as to living to God.
This being the general plague, as is evident, of the apostasy of the day wherein we live, if we are wise, we shall consider very carefully whether we ourselves are not influenced more or less with it; as where there is a
463
general temptation, it doth more or less try all men, the best of believers, and prevail more or less upon their spirits. I am afraid we have not, some of us, that love for Christ, that delight in him, nor do make that constant abode with him, as we have done. We have very much lost out of our faith and our affections him who is the life and center, the glory and the power, of all spiritual life, and of all we have to do with God, -- Jesus Christ himself. I brought it in only to let us know, that if we would revive our spiritual life (and, believe it, if any of us are not concerned in our spiritual decays, these are sapless things, and will be heard with as much weariness as spoken), we are to abide more at the well-head of life. It is the direction of our Lord Jesus Christ, "Abide in me: unless ye abide in me, ye can bring forth no fruit. And every such branch shall be so and so purged."
But you will say, "How shall we do so? how shall we abide, more than we have done, at this well-head of life?"
1. We are to abide at the well-head of life by a frequency of the acts of faith upon the person of Christ. Faith is that grace, not only whereby we are implanted into Christ, but whereby we also abide in him. If so, methinks the frequent actings of faith upon the person of Christ are a drawing near to the well-head of life. And though we are to put forth the vigor, the earnestness, the watchfulness of our hearts unto obedience; yet a ceasing to continue in the acting of faith upon the person of Christ, even under the vigor of our own endeavours by those general, outward desires of walking with God and living to him, will weaken us, and we shall find ourselves losers by it. Do you all understand me? I am not teaching the wise and more knowing of the flock; I would speak unto the meanest. I say, suppose we should resolve with great earnestness, diligence, watchfulness, to abide in duties, in inward duties, to watch over our hearts, which is required of us; yet, if in our so doing we are taken off thereby from frequent actings of faith upon Christ, as the spring of our life, we shall decay under all our endeavors, watchfulness, and multiplication of duties. Wherefore, my brethren, let me give you this advice, -- that you would night and day, upon your beds, in your ways, upon all occasions, have the exercise of faith upon the person of Christ; faith working by a view of him as represented in the gospel, by trust in him, and by invocation of him, -- that he may be continually nigh unto you. And you cannot have him nigh unto you, unless you make
464
yourselves, by these actings of faith, through his grace, continually nigh unto him: so you will abide at the well-head.
I could show you those excellent advantages that we should have by continually being near to Christ, who is the overflowing spring of grace, and from whence it will issue out to us, if we abide with him, be nigh to him, and keep up to this well-head.
2. Abide with him in love. Oh, the warm affections for Christ which some of you can witness concerning yourselves, -- that your hearts have been filled withal towards Christ, when you have been under his call to believe on him! And it is a marvellous way of abiding with Christ, to abide with him by love; which is called "cleaving to God and Christ:" it is the affection of adhesion, and gives a sense of union.
"How, then, shall we get our hearts to abide with Christ by love?" This is a subject that if I were to preach upon, how many things would presently offer themselves to us, from the excellency of his person, from the excellency of his love, from our necessity of him, the advantages and benefits we have by him, and his kindness towards us! All these things, and many more, would quickly present themselves unto us.
But I will name but one thing, and I name it the rather, because I heard it mentioned in prayer since I came in: Labour to have your hearts filled with a love to Jesus Christ, as there is in him made a representation of all divine excellencies. This was God's glorious design. It is not to be separated from his design of glorifying himself in the work of redemption; for a great part of God's glorious design in the incarnation of Christ, was in him to represent himself unto us, "who is the image of the invisible God, the express image of his person." Now, if you do but consider Christ as God is gloriously represented unto you in him, you will find him the most proper object for divine love, -- for that love which is wrought in your hearts by the Holy Ghost, for that love that hath sweetness, complacency, satisfaction in it. Then, let us remember that we exercise our minds to consider Christ, as all the lovely properties of the divine nature and counsels of his will, as to love and grace, are manifested by Christ.
If we would abide at the well-head of life, we must abide in these things; and let love be excited to Christ under this especial consideration, -- as he
465
who represents the supreme object of your love, God himself, in all the glorious properties of his nature.
3. Add meditation hereunto; study Christ more, and all the things of Christ; delight more in the hearing and preaching of Christ. He is our best friend; let not the difficulties of the mystery of his person and grace deter you. There are wonderful things of the counsels of heaven, and of the glory of the holy God, in the person of Christ as the head of the church; if you would be found inquiring into them, an unsearchable treasure of divine wisdom, grace, and love is laid up in Christ: therefore meditate upon them more. Let me assure you this will prove the best expedient for the recovery of our spiritual life. And I will abide by this doctrine to eternity, that without it we shall never recover spiritual life to the glory of God in Christ.
4. And then, brethren, seeing we have, in the next place, felt decays in the midst of the performance of multiplied duties, labor to bring spirituality into your duties.
"What is that," you will say, "and wherein doth it consist?"
It is the due exercise of every grace that is required to the discharge of that duty. Let every such grace be in its due exercise, and that is to be spiritual in duty. As, for instance, would a man be spiritual in all his prayers? -- let him, then, consider what grace and what exercise of grace is required to this duty. A due fear and reverence of the name of God; faith, love, and delight in him; an humble sense of his own wants, earnest desires of supply, dependence upon God for guidance, and the like; -- we all know that these are the graces required to the discharge of this duty of praying by the Holy Ghost. And let these graces be in a due exercise, and then you are spiritual in this duty. Is the duty charity, -- giving a supply to the poor? There is to be a ready mind, a compassionateness of heart, and obedience unto the command of Christ in that particular. These are the graces required to the discharge of that duty, and to watch against the contrary vices. So that if we would bring spirituality into duty, it is to exercise the graces that are required by the rule to the performance of that duty.
I shall only farther give you this one caution, -- have a care that your head in notion and your tongue in talk do not too fast empty your hearts of
466
truth. We are apt to lay it up in our heads by notions, and bring it forth in talk, and not let it be in our hearts; and this weakens spiritual life greatly. Ye hear the word preached; and it is of great concernment what account we shall give of the word that hath been preached unto you: for we that preach must give an account of our preaching, and so must you of what you hear; and many a good word is spoken, truly, and yet we see but little fruit of it. And the reason of this is, that some, when they hear it, take no farther regard of it, but "let it slip," as the apostle speaks, <580201>Hebrews 2:1. And if we complain of the treacherousness of our memories, -- it is the most harmless way of the slipping out of the word. It is not the treachery of our memories, but of our hearts and affections, that makes the heart like a broken vessel, -- that makes all the rents in it where the water runs out, as the comparison is. The word slips out by putting your affections into carnal exercise; and it quickly finds its way to depart from the heart that gives it no better entertainment. We talk away a sermon and the sense of it; which robs us both of the sermon and the fruit of it. A man hears a good word of truth, and, instead of taking the power of it into his heart, he takes the notion of it into his mind, and is satisfied therewith. But this is not the way to thrive. God grant that we may never preach to you any thing but what we may labor to have an experience of the power of it in our own hearts, and to profit ourselves by the word wherewith we design to profit others! And I pray God grant that you also may have some profit by the word dispensed to you, -- that it slip not out through carnal affections, and be not drawn out through notions and talk, with a regardlessness to treasure it up in your hearts!
These things we are diligently to attend unto, if we would recover our spiritual losses that we are complaining of, and that not without just cause.
467
DISCOURSE 5.F42
Question. It was queried by some, how we may make our application unto Christ; not in general, but under what notion and apprehension of the person of Christ?
Answer. Because some seem to apprehend there might be danger in terminating our worship upon the nature of Christ as a creature, I shall give you my thoughts and directions in it. And, --
First. You must observe we are to have no conceptions, in our acting of any duty, towards Christ or about him, but with respect unto his person as he is God and man in one person. It is not lawful for us to have any apprehensions of Christ, to make any application to him, as man only; nor is it lawful for us to have any apprehensions of him as God only: but all our apprehensions of Christ, and all our addresses unto him, must be as God and man in one person. So he is, and so he will be to all eternity. The union is inseparable and indissoluble; and for any man to make his application unto Christ either as God or as man, is to set up a false Christ. Christ is God and man in one person, and no other. So, in all our actings of faith upon him, and applications unto him, we ought to consider him as he was "the seed of David," and as "God over all, blessed for ever," in one person. This makes the great idolatry among the Papists; -- in the image of Christ they represent the human nature of Christ separated from his Deity; for they can make no representation of one that is God and man in one person: hereby they become guilty of double idolatry, referring the mind unto one that is a man, and no more, -- and doing it by means of an image.
Secondly. The person of Christ is the immediate and proper object of all divine worship. The worship of Christ is commanded in the first commandment. By worship, I intend faith, love, trust, subjection of soul, invocation on the name of Christ, -- every act of the soul and mind whereby we ascribe infinite divine excellencies unto God; which is the worship of the mind. See <430523>John 5:23. It is the will of God "that all men should honor the Son, even as they honor the Father." How do we honor the Father? By divine faith, trust, love, and worship; making him our end
468
and our reward. So the Son is to be honored. And as to the divine person of the Son of God, being of the same nature, essence, and substance with the Father, there is no dispute of that among them by whom his Deity is acknowledged.
Thirdly. The divine person of the Son of God lost nothing of his glory and honor that was due unto him by the assumption of our human nature. Though thereby he became the Son of man as well as the Son of God, -- a Lamb for sacrifice; yet he is still, in his whole and entire person, the object of all that worship I spake of before; -- and the whole church of God agree together in giving that worship unto him, <660508>Revelation 5:8, 9, 11-13,
"And when he had taken the book, the four beasts and four and twenty elders fell down before the Lamb, having every one of them harps, and golden vials full of odours, which are the prayers of saints. And they sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood out of every kindred, and tongue, and people, and nation. And I beheld, and I heard the voice of many angels round about the throne and the beasts and the elders: and the number of them was ten thousand times ten thousand, and thousands of thousands; saying with a loud voice, Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing. And every creature which is in heaven, and on the earth, and under the earth, and such as are in the sea, and all that are in them, heard I saying, Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever."
Jesus Christ is here distinguished from the Father. There is, "He that sitteth upon the throne," and "The Lamb;" and he is considered as incarnate, -- as a Lamb slain: and yet there is all the glory, honor, praise, and worship, that is given to him that sitteth upon the throne, the Father, given to Jesus Christ, God and man, the Lamb slain, who hath redeemed us with his blood.
Fourthly. This person of Christ, God-man, must not be so much as severed by any conception of the mind. For distinction, as God and man, he may be considered two ways; either absolutely in himself, or in the
469
discharge of his mediatory office. And this double consideration produceth a double kind of worship to the person of Christ.
1. Consider Christ absolutely in his own person, as the Son of God incarnate; and so he is the immediate and ultimate object of our faith, prayer, and invocation. So that a man may lawfully, under the guidance and conduct of the Spirit of God, direct his prayer immediately to the person of Christ. You have the example of Stephen in his last prayer. "Lord Jesus," saith he, "receive my spirit." These were the words of our Lord Jesus Christ when he died, "Father, into thy hands I commend my spirit." And Stephen, when he died, committed his spirit into the hands of Jesus Christ: "Lord Jesus," (for that is the name of the Son of God incarnate, "He shall be called Jesus, for he shall save his people from their sins,") "receive my spirit." So that a person may make an immediate address in his prayers and supplications unto the person of Christ, as God and man. I look upon it as the highest act of faith that a believer is called unto in this world, -- to resign a departing soul into his hands, letting go all present things and future hopes; to resign, I say, a departing soul quietly and peaceably into the hands of Christ. Now, this Stephen did with respect unto Jesus: "Lord Jesus, receive my spirit." There he left himself by faith. So we may apply ourselves unto him upon any other account, in the acting of faith, upon any other occasion.
2. Consider Christ in the discharge of his mediatory office. And under that formal consideration, as discharging his mediatory office, he is not the ultimate object of our faith and invocation; but we call upon God, even the Father, in the name of Jesus Christ. "We through Christ have believed in God," saith Peter in one of his epistles. And it implies a contradiction to have it otherwise: for the calling him Mediator, showeth he is a means between God and us; and so it is contradictory to say our faith is terminated on his mediatory office. This he calls asking the Father in his name: "You shall ask the Father in my name;" that is, expressly plead the intervention of the mediation of Christ. And so the apostle tells us, in that grand rubric and directory of church worship, <490218>Ephesians 2:18, "By whom we have access by one Spirit unto the Father." The Father is proposed as the ultimate object of access in our worship; and the Spirit is the effecting cause, enabling us unto this worship; and the Son is the means whereby we approach unto God.
470
All that I shall add hereunto is this: -- Seeing there is in Scripture a double worship of Christ that is immediate (for his person is considered absolutely, and as mediator between God and man), which of these ought we principally to apply ourselves unto?
I answer plainly, --
(1.) Our direction for solemn worship in the church generally respects Christ as mediator, in Scripture. The general worship that is to be performed unto God in the assemblies of the saints, doth look upon Christ as executing his mediatory office; and so our address is unto the throne of grace by him. By him we enter into the holy place, -- through him and by him unto God. "I bow my knees unto (God) the Father of our Lord Jesus Christ," <490314>Ephesians 3:14. God, considered as the Father of our Lord Jesus Christ, is the proper, ultimate object of the solemn worship of the church.
(2.) In treating and dealing about our own souls, under the conduct of the Spirit of God, it is lawful and expedient for us in our prayers and supplications to make addresses to the person of Christ; as Stephen did.
471
DISCOURSE 6.F43
Question. How may we make our addresses to Christ for the exercise of grace; that is, that we may have grace strengthened, and be ready for all exercise? or, How may we make application to Christ, that we may receive grace from him to cover from decays?
Answer. I think the direction given by our Savior himself is so plain, and doth so fall in with our experience, that we need not look much farther. Saith he, "Unless ye abide in me, ye cannot bear fruit." The business we aim at is fruit-bearing; which consists as much in the internal, vigorous actings of grace, as in the performance of outward duties, -- to be faithful in our minds and souls, as well as in our lives. "The way for that," saith our Savior, "is, `Abide in me.'" And unless we do so, he tells us plainly, do we whatever we will else, we "cannot bring forth fruit," So that the whole of our fruitfulness depends upon our abiding in Christ. There cannot, then, be much more said unto this business, but to inquire a little what it is to abide in Christ.
Certainly, it is not a mere not going off from Christ; as we say, a man abides when he doth not go away. For I hope that, under all the decays we have complained of, and want of fruitfulness, yet we have not left Christ, and gone away from him. We have so far abode in him as the branch abideth in the root, from whence it hath its communication and supplies. Therefore there is something in particular included in this abiding in Christ, dwelling in Christ, and Christ dwelling in us.
And there seems to be this in it, -- that to abide in Christ, is to be always nigh unto Christ, in the spiritual company of Christ, and in communication with Christ. It doth not lie in a naked, essential act of believing, whereby we are implanted into Christ, and will not go from him; but there is something of an especial, spiritual activity of soul in this abiding in Christ: it is abiding with him, and in his presence.
And as this abiding with Christ must be by some acts of our souls, let us consider what acts those are; which may give a little farther light into this matter. And, First, It must be, certainly, by some act of our minds. Secondly, By some act of our wills. Thirdly, By some act of our
472
affections. And thus we abide with Christ; which is the way certainly to bring forth fruit.
First. There is an abiding with Christ in our minds. Now this, to me, is in contemplation and thoughts of him night and day, -- "I sought him on my bed, in the night," saith the spouse; -- to consider very much the person of Christ, to contemplate upon him as vested with his glorious office, and as intrusted and designed by the Father to this work. "We all," saith the apostle, "with open face beholding the glory of the Lord as in a glass, are changed into the same image from glory to glory, by the Spirit of the Lord." My brethren, that which you and I are aiming at is, to be "changed into the same image;" that is, into the image and likeness of the glory of God in Christ. I dare boldly say, by those of us who have reason to have daily apprehensions of our going out of the world, and leaving this state of things, that we have no greater desire, nor is there any thing more frequent in our minds, than this, that we may be more and more changed into that image before we go out of this world; for we are looking after perfection in likeness to Christ. Therefore aged Christians especially will bear witness, that there is nothing now we long for more than to be more and more changed into the image and likeness of Christ. How shall we get to this? Why, saith he, "The way is, by looking steadily upon Christ, as a man looks with an optic glass to an object at a great distance. We behold him," saith he, "by looking steadily upon Christ himself, and the glory of God in him." Now there is a wonderful large object for us to behold; for when you look upon the glory of God in Christ, you have what you please of Christ for the object of your eye and view; the person of Christ, the office of Christ, the merit of Christ, the example of Christ, the death of Christ, and what you will, so you be much intent in your thoughts and minds, much in immediate contemplation about Christ. I do not know how you find it, brethren; but it is the advice I would give you who are aged Christians, and not likely to continue long in this world, to exercise yourselves in immediate contemplations upon Christ. All the teachings you have had from ministers, the principal end of them has been to enable you to this; and really, if I know any thing, we shall find them accompanied with a sweet transforming power, beyond what we have had experience of in other ways and duties. "We shall be changed into the same likeness."
473
Well, then, we abide with Christ in the acts of our mind, by immediate thoughtfulness and contemplation upon Christ in the night, and upon our beds, and in our walkings, and by the wayside, and in times we set apart for meditation. We are greatly to labor after an intuitive view of Christ; that is, a direct view in the contemplation of Christ.
Secondly. If you will abide with Christ, there must be an acting of your will in it also; and that is, in great diligence and carefulness about that obedience which Christ doth require, in all the instances of it. This is a great way of abiding with Christ, when we labor to have our wills in a readiness unto all the instances of obedience that Christ requireth at our hands. Let that be the question, whether it be the will of God that we should do thus, or not? And if it be so, pray let us be ready to show we do abide with Christ, by yielding cheerful and willing obedience to him in this instance and duty which he calleth us unto; and so in all other things. I would have every one of us think often of this matter, -- what it is Christ requires of me personally, in a way of duty and obedience. And I would have us labor to have in great readiness all things which Christ requires of us. And especially, brethren, I would have this in a readiness, that Christ requires of me to walk very circumspectly and carefully, -- to keep myself from spots and pollution, and defilements, by converse in the world. This Christ requires at all times, in all instances, and upon all occasions. What have we been preaching? what have former teachers been instructing us in? All that you are taught is, that you should come to the knowledge of all instances of duty, and the way of them, which Christ requires at your hands. And "if ye know these things, happy are ye if ye do them."
This is your fruit-bearing, -- a direct contemplation upon Christ; wherein I would beg that both you and my own soul might be found more to abound, while we are in this world (and you will find Christ, in the discharge of this duty, will make very near approaches and frequent visits to your hearts, -- more in the discharge of this duty than of any other); and to have our hearts in a readiness to comply with every instance of obedience Christ requires at our hands.
Thirdly. There is an abiding with Christ in point of affection. There may be love and delight in all these things; if there be not, very spiritual
474
contemplations will be a bar. There is no duty that is required of any man in this world so spiritual, so heavenly, so evangelical, but, through want of love and delight, a man may be slothful in performing of it. I may tie myself to do so this hour or that hour, and have no benefit to my own soul, nor give any glory unto God, if there be not love and delight in it. They will sweeten the duty, and refresh the heart of God and man, Christ and us. So labor, brethren, and pray greatly for it, that you may abide with Christ with delight, that you may find a sweetness and refreshment in it, and that every season of retiring unto Christ may bring a kind of spiritual joy and gladness to your hearts. Now you have a great opportunity, having shaken off the occasions of life and other concernments, to dwell with Christ; -- now it is a good time.
475
DISCOURSE 7.F44
Question. When our own faith is weakened as to the hearing of our prayers -- when we ourselves are hindered within ourselves from believing the answer of our prayers, have no ground to expect we should be heard, or no ground to believe we are heard -- what are those things that greatly weaken our faith as to the answer of our prayers; that though we continue to pray, yet our faith is weakened as to the hearing of our prayers? and what are the grounds that weaken men's faith in such a state?
Answer. If our hearts are not duly prepared to the consideration of the great and glorious properties, presence, and holiness of God, and duly affected with them in our preparation for prayer, it is certain we can have no faith for the hearing of our prayers.
It is also of great importance that we consider aright in what state the things we seek for are promised; -- whether temporal things, that are left to God; or spiritual, that lie under a promise, and so we may press God immediately about them.
There are two things that are certainly great weakeners of our faith as to God's hearing our prayers: --
First. The one is, that intermixture of self which is apt to creep into our prayers, in public especially, in the congregation and assemblies. Selfreputation in the exercise of gifts, or whatever it be, weakens our faith as to the expectation of God's hearing our prayers.
Secondly. The other is, that we pray with earnestness and fervency, with noise and clamor of speech, but do not industriously pursue the things we pray for. Unless we watch and follow after these things, we shall not have ground of faith for the hearing of our prayers; -- as, for instance, when the soul is burdened with a corruption, there is nothing we are more fervent in prayer unto God against; yet, when we have done this, we take no more care to get it mortified. Where is our faith that our prayers may be heard in this thing? We must pursue our prayers, or it will weaken our faith as to
476
the hearing of them. We all pray; but do we believe that God will hear and answer our prayers?
I shall not speak unto the nature of that faith we exercise, or what assurance we may have of God's hearing our prayers; but I will tell you plainly what hinders in us the answer of our prayers: --
1. We are not clear that our persons are accepted. God had respect unto Abel and his offering, and not unto Cain and his offering. We can have no more faith that our prayers are heard than we have faith that our persons are accepted. How many of us are dubious, and know not whether we believe or no! or are the children of God or no! According as our faith is as to the acceptance of our persons, so, ordinarily, our faith will be as to the hearing of our prayers. I do acknowledge that sometimes, under extraordinary darkness or temptation, whilst a person doth not at all know nor hath any assurance what is his own condition, -- whether approved or rejected of God, -- yet the Holy Spirit of God many times gives assurance of the hearing of that prayer which is poured out in the anguish of the soul. But let us bring things unto a good issue between God and our souls, and not complain that our prayers are not heard, when we are negligent to come unto the assurance of faith about the acceptance of our persons. We have had many days of prayer, and have not seen that return of our prayer that we designed. This evil lies at the bottom, -- that we have been dubious as to our state of acceptance with God. Let us labor to amend it.
2. Another thing is this, -- pray while you will, you will not believe your prayers are answered if you indulge any private lust, or do not vigorously endeavor the mortification of it, according to what the Scripture and duty require. If any lust ariseth in the soul, and we do not immediately engage to mortify it, as God requires, it will break out, and weaken our faith in all our prayers. Therefore, if you will be helped to believe the answer of your prayers, labor to search your hearts. Do not think that no corruption is indulged but such as break out into open sin. It may be you do not know the corruption you indulge; labor, therefore, to find it out, and you will find how your faith is weakened thereby.
3. Again; want of having treasured up former experiences of the hearing of prayer. We have not provided as we ought in this matter. If we had laid up manifold experiences of God's having heard our prayers, it would
477
strengthen our faith that God doth hear them. It may be some have prayed all their days; God hath kept their souls alive, that they have not wickedly departed from God, and they have obtained particular mercies; -- why, such ought to keep a constant record of God's hearing their prayers. Every discovery made of Christ that draws our souls more to love him, and engageth us to cleave unto him, is our experience of God's hearing our prayers.
4. I might add, when we ourselves are not sensible that we arise unto that fervency of prayer that is required of them that believe. If we pray in the congregation, in our closets, or families, and when we have done, are not sensible that we have risen up unto that fervency that is required, we cannot believe our prayers are answered.
It is the duty of all men to pray unto the Lord; but it is incumbent on none more than those who have really and sincerely given up themselves unto God, and yet in truth have no comfortable persuasion concerning their condition. That is a state wherein I am so far from discouraging prayer, that it is your season for prayer in the whole course of your lives. When Paul was first called, before such time as he had evidence of the pardon of his sins, it is said, "Behold, he prays." If they truly attend unto their state and condition, they may be sure to be the persons of whom also it will be said, "Behold, they pray." And even in these prayers they may exercise faith, when they have not faith to believe that their prayers are heard. But while in this condition, it will be hard to believe that their prayers are heard, when they cannot believe that their persons are accepted.
478
DISCOURSE 8.
Question. When may any one sin, lust, or corruption, be esteemed habitually prevalent?
Answer. I shall premise some few things before I come to answer the question: --
First. All lusts and corruptions whatsoever have their root and residence in our nature, -- the worst of them. For, saith the apostle James, <590114>James 1:14, "Every man is tempted of his own lust." Every man hath his own lust, and every man hath all lust in him; for this lust, or corruption, is the depravation of our nature, and it is in all men. And in the root and principle of it, it is in all men even after their conversion. So saith the apostle concerning believers, <480517>Galatians 5:17, "The flesh lusteth against the Spirit; so that ye" (believers) "cannot do the things that ye would." What doth the flesh lust unto? Why, it lusts unto the works of it. What are they? "Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft, hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, revellings, and such like." The flesh lusteth unto all these things in believers, -- the worst things that can be mentioned; whence is that [saying] of our Savior, which yields to me a doctrine which is a sad truth, but so plain that nothing can be more. He foretells marvellous troubles, great desolations and destructions, that shall come upon the world, and befall all sorts of men, and says, "It is a day that `as a snare shall come on all them that dwell on the face of the whole earth.'" Nothing makes me more believe that day, that terrible day of the Lord, is coming upon the face of the whole earth, than this, that it comes "as a snare." "Men do not take notice of it; do you, therefore, take heed to yourselves, you that are my disciples: believers, `take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and the cares of this life, and so that day come upon you at unawares.'" The doctrine I observe from thence is this, -- that the best of men have need to be warned to take care of the worst of sins in the approach of the worst of times. Who would think, when such troubles, distresses, desolations, were coming upon a nation, in that place the disciples of Christ should be in danger of being overtaken with surfeiting,
479
and drunkenness, and the cares of this life? Yet he who is the wisdom of God, knew how it would be with us. Nay, what if a man should say, from observation, that professors are never more in danger of sensual, provoking sins, than when destruction is lying nearest at the door? "In that day," saith he, "take care."
Secondly. Another thing I would premise is this, -- that this root of sin abiding in us, as I have showed, will, upon its advantage, work unto all sorts of evils; -- which should give us a godly jealousy over our souls, and over one another. Saith the apostle, <450708>Romans 7:8, "Sin wrought in me all manner of concupiscence."
Thirdly. If it be so, that sin doth thus always abide in us, and will upon occasions work to all its fruit, to all manner of concupiscence, then the mortification of sin is a continual duty, that we ought to be exercised in all our days. <510303>Colossians 3:3, "Ye are dead, and your life is hid with Christ in God." A blessed state and condition! I desire no better attainment in this world than this holds out. But what duty does the apostle infer from thence? "Therefore," saith he, "mortify your members which are upon the earth." What, I pray? "Fornication, uncleanness, inordinate affection, evil concupiscence, and covetousness, which is idolatry." The mortification of sin is a duty incumbent upon the best of saints.
Fourthly. The fourth thing I would premise is this, -- that a particular sin doth not obtain a signal prevalency without it hath some signal advantage; for our corrupt nature is universally and equally corrupt; but a particular sin obtains prevalency by particular advantages.
It would be too long to speak of all those advantages. I shall name two, whereunto others may be reduced: --
1. The inclination of constitution gives particular advantages unto particular sins. Some may be very much inclined to envy; some to wrath and passion; and others to sensual sins, -- gluttony, drunkenness, uncleanness, -- to name the things which our Savior names, and warns us of. It is with respect hereunto that David said he "would keep himself from his iniquity," as some think. I have only this to say, -- that it hath been much from the fallacy of the devil that men have been apt to plead constitution and the inclination of their constitution to the extenuation of
480
their sin; when, indeed, it is an aggravation. "I am apt to be passionate in my nature," saith one; "I am sanguine," saith another, "and love company." They make their natural inclinations to be a cover and excuse for their sin. But this I must say, as my judgment, -- that if grace does not cure constitution-sins, it hath cured none; and that we can have no trial of the efficacy of grace, if we have it not in curing constitution-sins. The great promise is, that it shall change the nature of the wolf and the lion, of the bear, the asp, the cockatrice, and that they shall become as lambs; which it can never do, if it doth not change it by an habitual counterworking of inclinations arising from constitution. If grace, being habitual, doth not change the very inclination of constitution, I know not what it doth. That is the first advantage whereby particular sins come to have signal advantage and prevalency.
2. Outward occasions; and I refer them unto two heads: --
(1.) To education. Particular sins get advantage by education. If we do even in education instruct our children to pride, by their fineries and deportment to themselves, -- if we teach them to be proud, we heap dry fuel upon them, till such time as lust will flame. Let us take heed of this. It is an easy thing to bring forth a proud generation by such means.
(2.) Society in the world, according to occasion of life, is that which inflames particular corruptions. According as men delight in their converse, so corruption will be provoked and heightened by it.
I have spoke all these things previously, to show you where lies the nature and principle of the danger we are going to inquire into, and how it comes to that condition.
Now, I shall inquire a little into the question itself, -- how we may know whether a particular corruption be habitually predominant or no?
Brethren, I take it for granted the vilest of those lusts which our Savior and his apostles warn us against, to mortify and crucify, may be working in the hearts and minds of the best of us; and that a particular lust may be habitually prevalent, where, for particular reasons, it never brings forth outward effects: therefore, look to yourselves. I say, then, when the mind and soul is frequently and greatly, as there are occasions, urged upon and pressed with a particular lust and corruption, this doth not prove that
481
particular lust and corruption to be habitually prevalent; for it may be a temptation. This may all proceed from the conjunction of temptation with indwelling sin; which will make it fight and war, and use force, and lead captive.
But suppose a person be in that condition, how shall he know whether it be a temptation in conjunction with indwelling sin in general, or whether it be an habitual prevalency of a particular corruption?
I answer, --
I. It is not from the prevalency of corruption these three ways: --
1. If the soul be more grieved with it than defiled by it, it is a temptation, and not a lust habitually prevalent. In this case, when a heart is so solicited with any sin, sin and grace are both at work, and have their contrary aims. The aim of grace is to humble the soul; and the aim of sin, to defile it. And the soul is so far defiled as, by the deceitfulness and solicitations of sin, consent is obtained. Defilement ariseth not from temptation as active upon the mind, but from temptation as admitted with consent: so far as it consents, whether by surprisal or long solicitations, so far it is defiled. It is otherwise if the soul be more grieved with it than defiled by it.
2. It is so, when the soul can truly, and doth, look upon that particular corruption as its greatest and most mortal enemy. "It is not soldiers who have ruined my estate, nor a disease that hath taken away my health, nor enemies who have ruined my name or opposed me; but this corruption, which is my great and mortal enemy." When the soul is truly under this apprehension, then it is to be hoped it is the power of temptation, and not the prevalency of lust or corruption.
3. It is so, also, when a man maintains his warfare and his conflict with it constantly, especially in those two great duties of private prayer and meditation; which if once the soul be beat off from, it is driven out of the field, and sin is conqueror. But so long as a man maintains the conflict in the exercise of grace in those duties, I look upon it as a temptation, and not an habitual, prevalent lust.
II. I shall now proceed to show when a corruption is habitually
prevalent.
482
And here is a large field before me, but I shall only speak some few things: --
1. When a man doth choose, or willingly embrace, known occasions of his sin, that sin is habitually prevalent. There is no man that hath the common understanding of a Christian, and hath any corruption or lust working in him, but he knows what are the occasions that provoke it. No man, unless he is profligately wicked, can choose sin for sin's sake; but he who knows what are the occasions that stir up, excite, and draw forth, any particular corruption, and doth choose them, or willingly embrace them, there is the habitual prevalency of sin to a high degree in the mind of that man, whosoever he be: for sin is to be rejected in the occasion of it, or it will never be refused in the power of it.
2. Let a man fear it is so, when he finds arguments against it to lose their force. No man is under the power of particular corruption, but will have arguments suggested to his mind from fear, danger, shame, ruin, against continuing under that corruption. When a man begins to find these arguments abate in their force, and have not that prevalency upon his mind they have had, let him fear there is an habitual, prevalency of his corruption.
3. When a man, upon conviction, is turned out of his course, but is not turned aside from his design, -- when he traverseth his way like the wild ass, "In her occasion who shall turn her aside?" -- if you meet her, or pursue her, you may turn her out of her way; but still she pursues her design. Men meet with strong convictions of sin, strong rebukes and reproofs; this a little puts them out of their way, but not from their design or inclination; the bent of their spirit lies that way still; and the secret language of their heart is, "that it were free with me to be as in former days!" Certainly a corruption is habitually prevalent, if it seldom or never fails to act itself under opportunities and temptations. If a man who trades cheats every time he is able to do so, he hath covetousness in his heart; or if a man whenever opportunity and occasion meet together to drink, doth it to excess, -- this is a sign of an habitual corruption, if he be not able to hold out scarce at any time against a concurrence of temptation and opportunity.
483
4. When the soul, if it will examine itself, will find it is gone from under the conduct of renewing grace, and is, at the best, but under the evidence [influence?] of restraining grace. Believers are under the conduct of renewing grace; and I grant that sometimes, when, under the power of corruption and temptation, even they have broken the rule of renewing grace, God will keep them in order by restraining grace, -- by fear of danger, shame, and infamy, -- by outward considerations set home upon the mind by the Spirit of God, which keeps them off from sin: but this is but sometimes. But, if a man finds his heart wholly got from under the rule of renewing grace, and that he hath no leading or conduct but restraining grace, his sin hath got the perfect victory over him; that is, he would sin on to the end of his life, were it not for fear of shame, danger, death, and hell; he is no longer acted by renewing grace, which is faith and love, -- faith working by love. A man who hath a spiritual understanding may examine himself, and find under what conduct he is.
5. Lastly, when there is a predominant will in sinning, then lust is habitually prevalent. Sin may entangle the mind and disorder the affections, and yet not be prevalent; but when it hath laid hold upon the will, it hath the mastery.
484
DISCOURSE 9.F45
Question. Whether lust or corruption, habitually prevalent, be consistent with the truth of grace?
Answer. This is a hard question; there are difficulties in it, and, it may be, it is not precisely to be determined. I am sure we should be wonderfully careful what we say upon such a question, which determines the present and eternal condition of the souls of men.
Supposing we retain something of what was spoken in stating a lust or corruption so habitually prevalent, because this is the foundation of our present inquiry, I shall bring what I have to say upon this question to a few heads, that they may be remembered.
I say, then, --
First. It is the duty of every believer to take care that this may never be his own case practically. We shall meet with straits enough, and fears enough, and doubts enough about our eternal condition, though we have no lust nor corruption habitually prevalent; therefore, I say, it is the duty of every believer to take care this may never be his case. David did so, <191912>Psalm 19:12, 13, "Who can understand his errors?" saith he, "Cleanse thou me from secret faults. Keep back thy servant also from presumptuous sins: then shall I be upright, and I shall be innocent from the great transgression." He acknowledges his errors and sins, and prays for cleansing, purifying, pardon; but for presumptuous sins, sins with a high hand, and every habitual corruption, which hath something of presumption, -- "Lord, keep back thy servant from them," saith he. The apostle's caution is to the same purpose, <581215>Hebrews 12:15,
"Looking diligently lest any man fail of the grace of God; lest any root of bitterness spring up."
There is the root of bitterness in every one; which I look upon as a corruption in some measure habitual, if it springs up unto great defilement. And I beseech you, brethren, beg of God, for your own souls and mine, that we may be careful this be never our case.
485
Secondly. The second thing I would observe is this, -- whatever may be said concerning its consistency with grace, it is certainly consistent with peace. I wish we could remember what description was given before of this prevalent corruption, that we might consider the things now applied unto it. Here (though I would be as tender as of the apple of mine eye in these things) I will not fear to say this, that the peace which any one hath concurring with a prevalent corruption, is security, not peace. I know men may be at great peace under prevalent corruptions, and live upon good hopes that they shall be accepted with God, -- that it shall be well with them in the latter end; and that they shall have power one time or other against this corruption, and will leave it when it is seasonable, and strive against it more than they have done: but all such peace is but security. Under prevalent corruption there is a drawing back; for I would state the matter thus: -- a person who is a professor, and hath kept up to duties and obedience till some lust hath gotten strength, by constitution, temptations, or occasions of life, and hath drawn him off from his former renovation in walking with God; there is then a drawing back. Now, saith the apostle,
"If any man draw back, my soul shall have no pleasure in him," <581038>Hebrews 10:38.
And when God hath no pleasure according to the several degrees of backsliders (it may be that is meant of final apostasy), he doth not intimate any thing that is a ground of peace to that soul. So <235717>Isaiah 57:17, "For the iniquity of his covetousness was I wroth, and hid myself from him." If there be an incurable iniquity of covetousness, or any other iniquity, whether manifest unto us or no, God is angry, and doth hide himself from us. I pray, brethren, let us examine our peace; and if we find we have a peace that can maintain its ground and station under prevalent corruption, trust no more to that peace, -- it will not stand us in stead when it comes to a trial.
Thirdly. The third thing I would say is this, -- that if a prevalent corruption be not inconsistent with the truth of grace, it is certainly inconsistent with the true exercise of grace. It is not, indeed, inconsistent with the performance of duties; but it is inconsistent with the true exercise of grace in the performance of duties. It is often seen and known, that
486
persons under prevalent corruption will multiply duties, thereby to quiet conscience, and to compensate God for what they have done amiss. Persons may multiply prayers, follow preaching, and attend to other duties, when they use all these things, through the deceitfulness of sin, but as a cloak unto some prevailing corruption; but in all those duties there is no true exercise of grace.
The true determination of this question depends upon a right exposition of 1<620215> John 2:15. If we could understand that verse, it determines this point, "Love not the world, neither the things that are in the world. If any man love the world, the love of the Father is not in him." There is the question, whether prevalent corruption be inconsistent with true grace? I know the words may have this construction, "If any man do make the world his chiefest good, if any man put the world in the place of God, then the love of the Father is not in him; he hath either received no love from God, or he hath no love to God as a Father in Christ." But indeed the apostle, speaking unto believers, I am apt to think speaks not of the whole kind, but degrees, -- if there be a prevalency of love of the world, there is no prevalency of the actings of the love of the Father, -- that they do not concern the habitual principles of the love of the world, and of the love of the Father, but the prevailing actings of the one and the other. And, accordingly, it may be said of all other graces whatsoever, that where there is a prevalency of the acting of sin, there is a suspension of the exercise of grace. Brethren, if any of us have been under the power of prevalent corruption (I will be still tender, and speak what ought to be received and believed, whether people do or not), it is much to be feared we have lost all our prayers and hearing, because we have not had a true exercise of grace in them. Some exercise there may be, but a due and true exercise of grace will be laid asleep by prevalent corruption. And therefore let us take heed of prevalent corruption, as we would take heed of losing all things that we have wrought, -- our praying, hearing, suffering, charity,-- for want of a due exercise of grace in them.
Fourthly. I shall grant this, that spiritual life may be in a swoon, when the spiritual man is not dead. There is a kind of deliquium of the spirits, called swooning away, that may befall believers, which suspends all acts of life, when yet the man is not dead. So I say, though I should see a man, through the prevalency of corruption, have all the evidences of a spiritual life cast
487
into a swoon, yet I will not presently conclude the spiritual man is dead. Take the case of David, from the time of his great fall and transgression in the matter of Uriah until the coming of Nathan the prophet. Persons are generally inclined to believe that the spiritual life was in a swoon, when the spiritual man was not dead. His fall, as an honest man said, beat the breath out of his body, and he lay a long time like a man dead, by reason of that power, which one signal sin left in his soul. And take that as a great instance that one sin, not immediately taken off by great humiliation, leaves great and even habitual inclinations in the soul to the same sin. So that some ascribed it unto the corruption of our nature. For it is a great and difficult question in divinity, how one particular sin, as the sin of Adam was, should bring in habitual corruption to our nature. To which some answer thus: That any one single moral act, performed with a high hand, hath great obliquity in it, disposing our whole nature to corruption. David, by that single act of flagrant wickedness, did continue in it for so long a space of time, till Nathan came and administered some good spirits to him, that relieved him out of his swoon. Wherefore I say that I will not judge a person to be spiritually dead, whom I have judged formerly to have had spiritual life, though I see him at present in a swoon as to all evidences of the spiritual life. And the reason why I will not judge so is this, -- because if you judge a person dead, you neglect him, you leave him; but if you judge him in a swoon, though never so dangerous, you use all means for the retrieving of his life. So ought we to do to one another and our own souls.
Fifthly. There is a prevalency of sin that is inconsistent with true grace, which may befall those who have been professors. So the apostle doth plainly declare, <450616>Romans 6:16, "Know ye not, that to whom ye yield yourselves servants to obey, his servants ye are to whom ye obey; whether of sin unto death, or of obedience unto righteousness?" There is such a serving of sin as puts a man into a contrary state.
Sixthly. I shall add but one thing more, and that is this, -- there may be a corruption, sin, or lust, habitually prevalent, as to whatsoever evidences the person in whom it is or others can discern; and yet the root of the matter, the root of spiritual life, be notwithstanding in the person.
488
Suppose, then, there be such a prevalency, that the soul judges to be habitual, how shall we know whether the root of the matter be in such a person or no?
If the soul hath any thing left of spiritual life, there will be something of vital operations in that soul. Now, the vital operations that give evidence the soul is not absolutely slain by prevalent corruption, are opposition and humiliation. So long as the soul, though it be never so much captivated, is conscious to itself of a sincerity in the opposition it makes, there is an evidence of a vital operation; as likewise where it is constant in its humiliation on that account.
But if it be farther inquired, how it may be known that this humiliation is sincere?
I answer, It cannot be known from its vigor and efficacy; for that overthrows the question. For if the opposition was vigorous and effectual, it would break the power of lust and corruption, so that it would be no more prevalent. But two ways it may be known.
1. By its constancy. If the root of the matter be still in us, there will be a constant opposition to every act of any prevailing corruption whatsoever. I do not speak about violent temptations, but ordinary cases; in which I know not whence we should conclude the root of the matter is in that man who doth not make a sincere opposition to every instance of the acting of prevalent corruption. If a man can pass over one and another instance of prevalent corruption without any humiliation for it, the holy, sovereign God show him grace and mercy! but it is to me "the way of a serpent upon a stone," -- I see it not, I know it not.
2. It is sincere, if it be from its proper spring; that is, if the opposition be not from conviction, light, or conscience only, but from the will of the poor sinner. "I would do otherwise; I would have this sin destroyed, -- I would have it rooted out, that it should be no more in me; my will lies against it, however it hath captivated my affections and disturbed my course."
This is all I dare say upon this question, -- that there may be an habitual prevalency of corruption, which may seem so to them in whom it is, as also to those who converse with them, and yet the root of the matter be in
489
them. We may know the root of the matter by the acting of spiritual life, -- in opposition going before, and humiliation coming after. We may know the sincerity of these vital actings by their constancy, and by their spring, -- if we are constant in them, and if they arise from our wills.
490
DISCOURSE 10.F46
Question. What shall a person do who finds himself under the power of a prevailing corruption, sin, or temptation?
Answer. I shall premise only this one thing, and then inquire whether it belongs to us or no: --
This prevalency hath many degrees. It may be a prevalency to outward scandal, or to the utter loss of inward peace, or to the disquieting and divesting of us of that tranquillity of mind usually which Christ calleth us unto. Now, pray consider that I speak to it equally and in every degree. And perhaps there may be none of us but, at one time or other, after inquiry, will have had experience in one degree or other, either to disquietment, loss of peace, or scandal.
What shall such a person then do, who finds it so with him?
I answer, --
First. He should labor to affect his mind with the danger of it. It is not conceivable how subtle sin is to shift off an apprehension of the danger of it. "Notwithstanding this," says the man, "yet I hope I am in a state of grace, and shall be saved, and come to the issue of it at one time or other;" and so the mind keeps off a due sense of the danger of it. I beseech you, brethren and sisters, if this be your condition, labor to affect your minds that this state, as far as I know, will end in hell; and let not your minds be relieved from the apprehension that, upon due and good grounds of faith, these ways go down to the chambers of death. Do not please yourselves, imagining you are members of the church, and have good hopes of salvation by Jesus Christ; but consider whither this tends, and affect your minds with it.
Secondly. When the person is affected with the danger of it, the next thing to be done is, to burden his conscience with the guilt of it. For the truth is, as our minds are, upon many pretences, slow to apprehend the danger of sin; so our consciences are very unwilling to take the weight of the burden of it as to its guilt. I speak not of men of seared consciences, that, lay what
491
weight you will upon them, will feel none; but even of the consciences of renewed men, unless they use all the ways and means whereby conscience may be burdened, -- as by apprehensions of the holiness of God, of the law, of the love of Christ, and of all those things whereby conscience must be made to feel the weight of its guilt. No sooner doth it begin to be made a little sick with a sense of the guilt of sin, but it takes a cordial presently. "Here this sin hath taken place, it hath contracted this and that guilt; I have been thus long negligent in this or that duty; I have thus long engaged in this and that folly, and been so given up unto the world: I must take to Christ by faith, or I am undone." It is afraid of making its load. But let conscience bear the burden, and not easily shift it off, unless it can, by true faith, guided by the word, load it upon Christ; which is not a thing of course to be done.
Thirdly. "What shall we do in case we have this apprehension of its danger, and can be thus burdened with its guilt?" Pray for deliverance. "How?" you will say. There is in the Scriptures mention of "roaring," <193203>Psalm 32:3, "The voice of my roaring;" and likewise of "shouting," <250308>Lamentations 3:8, "I shouted and cried." This is a time to pray that God would not hide his face from our roaring, nor shut out our prayers when we shout unto him; that is, to cry out with all the vigor of our souls. Christ is able "to succor" and help them that "make an outcry" to him. The word signifies so;f47 and our word "succor," signifies a running in to help a man who is ready to be destroyed. These may seem hard things to us, but it is a great thing to save our souls, and to deliver ourselves from the snares of Satan.
Fourthly. Treasure up every warning, and every word that you are convinced was pointed against your particular corruption. There is none of you who may have the power of particular corruptions, but God, at one time or other, in his providence or word, gives particular warning, that the soul may say, "This is for me, I must comply with it;" but "it is like a man that sees his face in a glass, and goes away, and immediately forgets what manner of man he was," -- there is an end of it. But if God give you such warnings, set them down, treasure them up, lose them not; they must be accounted for. "He that, being often reproved, hardens his neck, shall suddenly be destroyed, and that without remedy."
492
Fifthly. I shall mind you of two rules, and so have done: --
1. In your perplexities as to the power of sin, exercise faith, that, notwithstanding all you see and find that you are almost lost and gone, there is a power in God, through Christ, for the subduing and conquering of it.
2. It is in vain for any to think to mortify a prevailing sin, who doth not at the same time endeavor to mortify all sin, and to be found in every duty. Here is a person troubled and perplexed with a temptation or corruption; both are the same in this case: he cries, "O that I were delivered! I had rather have deliverance than life! I will do my endeavor to watch against it." But it may be this person will not come up to a constancy in secret prayer; -- he will go up and down, and wish himself free, but will not be brought up to such duties [as] wherein those lusts must be mortified. Therefore, take this rule along with you, -- never hope to mortify any corruption whereby your hearts are grieved, unless you labor to mortify every corruption by which the Spirit of God is grieved; and be found in every duty, especially those under which grace thrives and flourishes.
493
DISCOURSE 11.
Question. What is our duty with respect to dark and difficult dispensations of God's providence in the world?
Answer. In answer unto this question, three things are to be considered: -- First. What are, in a Scripture sense, those things that make a season of providence dark and difficult? Secondly. What are the open signs of the coming and passing of such a season over us? And, Thirdly. What are our special duties in reference to our entering into, and passing through, such a season?
First. What are those things that make a season of providence dark and difficult?
I find four things in Scripture that make a dark season of providence; and, if I mistake not, they are all upon us: --
1. The long-continued prosperity of wicked men. This you are sensible is the most known case of all the Old Testament, <197301>Psalm 73; <241201>Jeremiah 12:1-3; <350104>Habakkuk 1:4, 13, and many other places. The holy men of old did confess themselves in great perplexity at the long-continued prosperity of wicked men, and their long-continued prosperity in ways of wickedness. Give but this one farther circumstance to it, -- the longcontinued prosperity of wicked men in their wickedness, when the light shines round about them to convince them of that wickedness, and God speaks in and by the light of his word against them; that is a trial. When all things were wrapped up in darkness and idolatry, it is no wonder at the patience of God; but when things come in any place to that state that many continue prosperous in wickedness when the day is upon them that judges them, -- it is a difficulty.
2. It is a difficult season of providence, when the church is continued under persecution and distress in a time of prayer, when they give themselves to prayer. The difficulty seems mentioned, <198004>Psalm 80:4, "O LORD, how long wilt thou smoke against the prayer of thy people?" This made it hard, that God should afflict his church, and keep her under distresses, and suffer the furrows to be made long upon her back, and
494
continue her under oppression from one season to another. There may be evident reason for that. But saith God, "Call upon me in the time of trouble, and I will hear." God hath promised to hear the church: Will not God avenge the elect, that call upon him day and night? He will do it speedily. Now, when God seems to be angry with the prayers of his people, that is a difficult season: when they cry and shout, and God shuts out their prayers, that makes a dark providence.
As the other difficulty is evidently upon us, so I hope we have this difficulty to conflict withal, that the anger of God continues to smoke against the prayers of his people, as having stirred up many a blessed cry to himself; for there is a time when he will hear and answer their prayers.
3. It is a dark and difficult dispensation of providence, when the world and nations of the world are filled with confusion and blood, and no just reason appearing why it should be so. When our Savior foretells a difficult season, Matthew 24 and Luke 21, he says, "There shall be terrible times, such as never were; nation shall rise against nation, and kingdom against kingdom; and there shall be wars, bloodshed, and earthquakes; and the very elect shall hardly escape." Therefore God calls such a time, "a day of darkness," yea, of "thick darkness," <290202>Joel 2:2, a dark, gloomy day. There is nothing to be seen in all the confusions that are in the world at this day, but that the frogs or unclean spirits are gone forth to stir up the lusts of men to make havoc of one another.
4. It adds greatly to the difficulty of a season, when we have no prospect whither things are tending, and what will be their issue.
There are two ways whereby we may have a prospect of things that are in being: -- by the eye of God's providence, when we perceive which way that looks; and by Scripture rule. The truth is, we are in a time wherein no man can discern a fixed eye of providence looking this way or that way. What will be the issue of these things; whether it will be the deliverance of the church, or the desolation of the nation and straitening of the church; whether God will bring good out of them in this generation, or any other time, none knows: this makes it difficult. <197409>Psalm 74:9, We see not our signs, -- have no tokens what God intends to do; "neither is there among us any to tell us how long."
495
There is none of these things but make a season difficult, and providence dark; but when all of them concur together, they cannot but greatly heighten it: and I think they are all upon us.
Secondly. What are the open signs of the coming and passing of such a season over us?
There are three tokens or outward evidences of a difficult season. It is so, --
1. When God's patience is abused. You know that place, <210811>Ecclesiastes 8:11, "Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil." Things pass thus: -- men fall into wickedness, great wickedness; their consciences fly in their faces, and they are afraid; the power of their lusts carries them into the same wickedness again, and their consciences begin to grow a little colder than they were: no evil comes of it, and judgment is not speedily executed; and so their hearts at last come to be wholly set to do evil. Hence others that look on say, "Here are men given up to all wickedness; surely judgment will speedily come upon these men." Judgment doth not come, -- God is patient; and so they themselves turn as wicked as the former. Abusing of God's patience is an evident sign of a dispensation of the displeasure of God in his providence: and if ever it was upon any, it is upon us; and men learn it more and more every day. Every one talks of other men's sins; and seeing no judgment falls upon them, they give up themselves to the same sins.
2. It is so when God's warnings are despised: "When thine hand is lifted up, they will not see." That is a difficult season; for, saith God, "The fire of thine adversaries shall consume thee." Never had people more warnings than we have had; -- warning in heaven above, and warning on the earth beneath; warnings by lesser judgments, and warnings by greater; and warnings by the word. God's hand hath been lifted up; but who takes notice of it? Some despise it, and others talk of it as a tale to be told; and there is an end of it. Who sanctifies the name of God in all the warnings that are given us? "The LORD'S voice crieth unto the city," <330609>Micah 6:9; but it is only "the man of wisdom," of substance, that seeth the name of God in these his cries unto the city by his warnings from heaven and earth, signs and tokens, and great intimations of his displeasure.
496
3. An inclination in all sorts of people to security, and to take no notice of these things. I have spoken unto this business of security formerly, and I pray God warn you and myself of it; for I believe none of us are such strangers to our hearts, but we can say, that under all these warnings there is an inclination to security: if God did not prevent it, we should fall fast asleep under all the judgments that are round about us.
Any of these things shows that we are under a difficult dispensation of providence; but where all concur, -- God be merciful to such a people! -- it is the opening of the door to let out judgments to the uttermost.
Now if this be such a season, as I do verily believe we are all sensible it is, then, --
Thirdly, What shall we do? what are our special duties in reference to our entering into, and passing through, such a season?
I might speak unto the peculiar exercise of those graces which are required unto such a season; as faith, resignation to the will of God, readiness for his pleasure, waiting upon God, weanedness from the world, and the like; but I will only give you three or four duties, which are peculiarly hinted in such a season, and so have done: --
1. Our first duty is, that we should meet together, and confer about these things, <390316>Malachi 3:16, 17. A good plan in difficult seasons, such as some of us have seen. The day of the Lord was coming that would burn as an oven: "Then they that feared the LORD spake often one to another: and the LORD hearkened, and heard it, and a book of remembrance was written before him for them that feared the LORD, and that thought upon his name. And they shall be mine, saith the LORD of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him." When was this? In a time of great judgment, and great sin, -- "when they called the proud happy, and they that wrought wickedness were set up, and they that tempted God were even delivered ;" that is, "appeared to be delivered." It is the great duty of us all, as we have opportunity and occasion, to confer about these things; about the causes of them, -- what ariseth from the profane, wicked world; what from a persecuting, idolatrous world; and (wherein we are more concerned) what from a professing generation; and see how we can
497
sanctify the name of God in it. We might have as great advantages as any under the face of heaven for the discharge of this duty, if we did but make use of that "price" [<201716>Proverbs 17:16] which God hath put into our hands; but if we are "fools," and have no "heart" to improve it, the blame will be our own. You have opportunities for meeting and assembling: I fear there are cold affections in your private meetings; I wish there be not. It may be some thrive and grow; I hope so: and others are cold and backward; it is not a season for it. If God would help us to manage this church aright, and as we ought to do, there can be no greater advantage under such a season than we enjoy: but we want voluntary inspection; and the Lord lay it not to our charge we have deferred it so long. Much want of love might have been prevented, many duties furthered, and many evils removed, if we had come up to the light God hath given to us. But we are at a loss; and God knows we suffer under it, for want of discharging our duty.
That is the first thing, -- to speak often one to another; -- to sanctify the name of God by an humble, diligent inquiry into the causes of these dispensations, and preparation for these things.
2. The second duty in such a season is, for every one of us privately to inquire of Jesus Christ, in prayer and supplication, "What shall be the end of these things?" You have a great instance of it, <270813>Daniel 8:13, 14, "Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed." I suppose there is something of the ministry of angels in it; for this saint inquires, but the answer is made to Daniel, "One saint said unto another saint;" -- "and he said unto me." But the speaking saint was Jesus Christ. There was the Holy One that spake, which he calls yniwOmli P] æ, "a certain saint;" but the derivation of the word is, "One that revealeth secrets.''f48 There was application made unto Jesus Christ, who is the revealer of secrets, to know how long. And you will find in the Scriptures, in difficult dispensations, that is very many times the request of the saints to God, "How long?" <271206>Daniel 12:6, 8, "How long shall it be to the end of these wonders?" and, "O my Lord, what shall be the end of these things?" There
498
is an humble application by faith and prayer unto Jesus Christ, to know the mind of God in these things, that will bring satisfaction in to our souls. Do not leave yourselves to wander in your own thoughts and imaginations. It is impossible but we shall be debating things, and giving a rational account of them; but all will not bring us satisfaction. But let us go to Jesus Christ, and say to·him, "O Lord, how long?" And he will give in secret satisfaction to our souls.
This is the second thing, -- frequently confer about these things; and press Jesus Christ to give your souls satisfaction as to these dispensations And then, --
3. Another peculiar duty required in such a season is, to mourn for the sins that are in the world. That is recommended to us, Ezekiel 9. When God had given commission unto the sword to slay both old and young, he spared only them that mourned for the abominations that were done in the land. We come short in our duty in that matter, -- in [not] being affected with the sins of the worst of men. God being dishonored, the Spirit of God blasphemed, the name of God reproached in them, we ought to mourn for their abominations. We mourn for the sins among God's people; but we ought also to mourn for those abominations others are guilty of, -- for their idolatries, murders, bloodshed, uncleanness, -- for all the abominations that the lands about us, as well as our own, are filled with. It is our duty, in such a season, to mourn for them, or we do not sanctify the name of God, and shall not be found prepared for those difficult dispensations of God's providence which are coming upon us.
4. The fourth and last peculiar duty which I shall mention is, to hide ourselves. And how shall we do that? The storm is coming; get an ark, as Noah did when the flood was coming upon the world: which is stated for a precedent of all judgments in future times. There are two things required to provide an ark, -- fear and faith: --
(1.) Fear: "By faith Noah, being moved with fear, prepared an ark." If he had not been moved with the fear of God's judgments, he would never have provided an ark. It is a real complaint; we are not moved enough with the fear of God's judgments. We talk of [as] dreadful things as can befall human nature, and expect them every day; but yet we are not moved with fear. "Yet were they not afraid," saith Jeremiah, "nor rent their garments."
499
Nor do we do so. Habakkuk, upon the view of God's judgments, was in another frame, <350316>Habakkuk 3:16, "When I heard," saith he, "my belly trembled; my lips quivered at the voice: rottenness entered into my bones, and I trembled in myself, that I might rest in the day of trouble." This is the way to find rest in the day of God's judgments. We are afraid of being esteemed cowards for fearing God's judgments; and then, --
(2.) We cannot well provide an ark for ourselves, unless we be guided by faith, as well as moved by fear. "By faith, Noah prepared an ark." How many things there are to encourage faith, you have heard; -- the name, the properties of God, and the accomplishment of the promise of God. By virtue of all those properties, encourage faith in providing an ark.
But you will say, "We are yet at a loss what this providing of an ark and hiding of ourselves is. `A prudent man foresees the evil, and hides himself.' God calls us to enter into the chamber of providence, and hide ourselves till the indignation be overpast. If we knew what this was, we should apply ourselves unto it." I will tell you what I think in one instance: -- give no quiet to your minds, until, by some renewed act of faith, you have a strong and clear impression of the promises of God upon your hearts, and of your interest in them. If it be but one promise, it will prove an ark. If, under all these seasons, moved with fear, acted by faith, we can but get a renewed sense and pledge of our interest in any one promise of God, we have an ark over us that will endure, whatever the storm be. Think of it, and if nothing else occur to you, apply your minds to it, that you may not wander up and down at uncertainties; but endeavour to have a renewed pledge of your interest in some special promise of God, that it belongs unto you, and it will be an ark in every time of trouble that shall befall you.
500
DISCOURSE 12.F49
I DID at two meetings inquire among ourselves what was required in the time of approaching judgments and calamities, that the world hath been, and is like to be, filled withal? And God was pleased to guide us to the discovery of the necessary exercise of many graces, and the necessary attendance unto many duties, for that end and purpose. And we did design to spend our time this day to beg that God would give us those graces, and stir them up by his Spirit unto a due exercise; and that he would help us unto such a performance of those duties, that when the Lord Christ shall come, by any holy dispensation of his providence, we may be found of him in peace. That was the especial occasion of allotting the present time unto this duty; no ways excluding the reasons, occasions, and matter of prayer, which at other times we attend to for ourselves, the church, and the nation.
I would offer a few words that may stir us up unto this duty: --
The Scripture doth everywhere, upon all such occasions, call expressly unto us for a special preparation, by the exercise of grace, in reformation and holiness: "Judgment must begin at the house of God;" and "what will be the end of them that obey not the gospel?" What, then, is our duty? Why, saith he, "Seeing that all these things shall be dissolved" (all this outward frame of things)," what manner of persons ought we to be in all holy conversation and godliness?" Brethren, we ought at all times to attend unto "all holy conversation and godliness;" but saith the apostle, "The approach of judgment is a peculiar motive thereunto; -- `seeing that all these things are to be dissolved.'" It is true, seeing Christ hath died for us, washed us in his blood, and given his Holy Spirit unto us, "What manner of persons ought we to be?" But the great motives are not exclusive of occasional exercises, but give an addition unto them. "Take heed that ye be not overtaken with surfeiting and drunkenness," -- with any excess in the use of the creature. What if it be so? "Then that day will come upon you at unawares;" -- the day when all shall be dissolved, -- the day of judgment, -- the day of approaching calamities. "You ought at all times to take care of these things; but if your minds are not influenced in the
501
consideration of the approach of that day, `you are not my disciples.'" I do not at all speak unto what preparations are required.
I could also reflect on those places where God expresseth his great displeasure against such who did not labor for a peculiar preparation upon approaching calamities. <232212>Isaiah 22:12-14,
"`I called for mourning, and fasting, and girding with sackcloth,' and you betook yourselves unto feasting on all occasions."
"Surely, saith the Lord, this iniquity shall not be purged from you till ye die." And it is reckoned among the sins of the most profligate persons, that when God's hand is lifted up and ready to strike, they will not see, so as to learn righteousness, <232611>Isaiah 26:11.
Let us, therefore, beg for grace. Though God multiplieth warnings, makes appearances of mercy, and then writes death upon them, and entangles every thing in darkness, yet our work goes slowly on in preparation. Cry earnestly unto God for such supplies of his grace and Spirit that may effectually bring us unto him; that we may no longer abide in the frame wherein we are.
There are three things, and no more, that I know of (others may be named, but they may be reduced unto these three heads), that are required of us in reference unto approaching judgments; and there is not one of them through which we can pass, or which we can perform in a due manner, comfortably unto ourselves, and unto the glory of God, without we have some singular and eminent preparation for it. And they are these: -- First. That we ourselves stand in the gap, to turn away the threatened judgments. Secondly. That we may be fit for deliverance, if it please the Lord graciously to give it unto us. Saith Christ, speaking of great calamities, "Lift up your heads; for your redemption draweth nigh." Thirdly. That we may cheerfully and comfortably go through the calamities, if they shall overtake us.
These three are comprehensive of all the threats of approaching judgments and darkness that encompass us at this day. Now, there is not one of them that we can be any way fit for, unless our hearts and lives are brought into an extraordinary preparation, according as God calls and requires. I do not
502
know whether we believe these things or no, but they will be shortly found to be true.
First. Who dares among us to propose himself to stand in the gap, to divert judgments from the nation, otherwise than in a formal manner, who is not prepared by these things we have spoken of, and hath not some good and comfortable persuasion of his own personal interest in Christ, and hath not freed himself from those sins that have procured these judgments, and who lives not in a resignation of himself unto the will of God? who dares to do this? We shall provoke God, if we think to stand in the gap, and turn away judgments from the nation, when we see ourselves are concerned in procuring those judgments.
Secondly. We cannot be meet for deliverance, unless we are thus prepared. I have heard a notion preached and spoken upon other occasions, -- which I confess I never liked, and the more I consider it, the more I dislike it; and that is, that God, in the deliverance of his people, works for his own name's sake, that he may have all the glory, -- that it shall be seen merely to be of grace: and. therefore he will oftentimes deliver his people, when they are in an unreformed and unreforming condition, that he may shame them and humble them by his mercy and grace afterward. I know no rule of Scripture upon which this notion may be grounded, nor one instance or example whereby it may be made out.
Here lies the truth of it, -- when there are two things concurring in the deliverance of the church, God will deliver them, notwithstanding all their sins and unworthiness, without any previous humiliation in themselves: -- first, When God hath fixed and limited a certain season in his word and promise for their deliverance; and, secondly, When, antecedent unto their deliverance, they want means for humiliation. God delivered the children of Israel out of Egypt when they were in a very bad condition, -- an ignorant, stubborn, faithless generation; but both these things were concurring: -- God was engaged, in point of his promise, that, at the end of four hundred and thirty years, he would visit and deliver them; and they were deprived of all ordinances of worship in Egypt: not a sacrifice could they offer while they were there; not a Sabbath, I believe, though it is not expressed in Scripture, could they observe; -- the way of worship and knowledge of God was taken from them. So, when God delivered the
503
children of Israel out of Babylon, they were in no very good condition; but God was engaged in point of promise as to that time, that at the end of seventy years they should be delivered; and in Babylon they had no means for instruction or reformation, -- no temple, no sacrifice; -- these were denied. But whenever God doth afford unto persons all the means of grace for humiliation, reformation, and turning unto himself, -- it may be as good as ever they shall in this world, -- that God did ever deliver that people out of their distresses, when they refused to be reformed, humbled, or to turn unto him, neither instances of Scripture nor God's dealing with his church will make this good. Therefore it is vain for us to expect any thing of this nature. If, indeed, for so many years we had been thrown into a wilderness condition, and had no preaching, no assemblies, no administration of ordinances, no warnings or charges from God, we might have expected the Lord would have given us deliverance; but to us, who have had all these things, and yet will not make use of what we have now at present, we have no ground to expect any such thing. Therefore I confess, neither by rule, instance, or example, do I expec; deliverance, until God come in to work a thorough change and reformation in our hearts and lives; which makes it very necessary to be preparing to meet God in the way of his judgments.
Thirdly. The third thing that may lie before us is, how we may cheerfully go through the calamities which may overtake us. I will say no more unto that, because it is that which we did expressly insist upon in our former discourse. As to the best of us, who have been long in the ways of God, woeful will be our surprisal when the days of calamity come, if we have lived in negligence of complying with the calls and warnings of God that we have had, to bring ourselves unto a more even and better frame. We shall find our strength to fail us, and have our comforts to seek, and be left to inward darkness when outward darkness increaseth, and not know whither to cause our sorrows to go.
These things, brethren, I thought fit to mention unto you, that, if it be the will of God, they may be of use to take us off from those false hopes and false expectations which we are wonderfully ready to feed ourselves withal in such a day as this is wherein we live. It is high time for us to be calling upon God for this end.
504
DISCOURSE 13.
The, prophet Daniel tells us, when he understood by books -- namely, the writings of the prophet Jeremiah -- that the time wherein the great contest between Babylou and the church was to have its issue was come to a point, "Then," saith he, "I set my face to seek the LORD with prayer and supplications, and fasting." And if you will read his prayer, you will find nothing of confidence, nothing of self-ascription; but a deep acknowledgment of sin: "We, our kings, our princes, our fathers" (our church), "have all sinned;" so as that "to us belong shame and confusion of face." And never had such shame and confusion of face befallen the church as would have befallen them, if they had been disappointed in that trial. But he adds, "Unto thee belong mercies and forgivenesses." There he issues the whole business, upon "mercy and forgiveness," though he knew by books that the time was come.
Truly, brethren, we do not know by any Scripture revelation, as he did, that the time is come wherein the long contest and conflict between Babylon and the church will have its issue; but it looks like it in the book of providence, and so like it, that it is a plain duty we should give ourselves unto prayer and supplication, that it do not issue in shame and confusion of face; which belongeth unto us by reason of our sins. It is that contest which is now under consideration, and which seems to be coming to its issue, and all men are in expectation of it. It is the greatest, save one, that ever was; for the greatest contest that ever was in this world was between the person and the gospel of Christ on the one hand, and the devil and the pagan world on the other; and the next to that is the contest between Christ -- in his offices and grace, in his gospel and worship -- and Antichrist. And it is at this day upon its trial, in as signal an instance as ever it received. The question is, as to us and our posterity, Whether Christ or Antichrist? whether the worship of God or of idols? whether the effusion, and waiting for the effusion, of the Spirit of God in his worship, or all manner of superstitious impositions? This is the present contest; and, it may be, under heaven there never was a more signal instance of the issue of this contest than will be in these nations in these days; I do not say presently or speedily; but this, you all know, is our state.
505
I mention it only to let you know that there is more than an ordinary earnestness and fervency of spirit and wrestling with God required of us at this day for the cause of Zion, the interest of Christ, and defeating of his adversaries. What way God will work we know not. If he be at work, he hath said, that when a flood was cast out of the mouth of the dragon, to swallow up the woman everywhere (and we have had a flood cast out of the mouth of the dragon to swallow up the whole interest of Christ in this nation), the earth lifted up herself and helped the woman, and turned aside the flood. Good old Eli's heart trembled for the ark of God. The interest of God and the truths of Christ are yet among us, but hardly beset by the Philistines; and whether they may not take them I know not, -- God only knows. But assuredly, brethren, our hearts ought now to tremble for the ark of God, that God would continue it among us, and not give his glory into the hands of the adversary.
I have mentioned these things only for this end, -- that if God will, our hearts may be a little warmed, upon all occasions, in this great contest and conflict between Christ and Antichrist, to come in with our prayers to the help of the Lord, and of the ark of the Lord, -- that we may see a blessed issue of this trial, and not be covered with that shame and confusion of face which belong unto us.
506
DISCOURSE 14.F50
This meeting is for conference, and I would ask you a few questions: --
First. Whether do you think there are extraordinary calls and warnings of God towards this nation at this time?
Secondly. If there be, what is the voice of these calls?
Thirdly. Whether any sort of men, believers, or churches, are exempted from attending unto and complying with these calls of God? For there lies a reserve in our hearts. The nation is very wicked (I shall not repeat the sins of the nation), the warning is general to the nation, the body of the people, and God testifies his displeasure against them. Now, the inquiry is, Whether there be any rule that we, who profess ourselves believers, and a church, should count ourselves exempted from a particular compliance with these extraordinary calls of God, -- that they are for others, and not for us? "If the scourge slay suddenly, he will laugh at the trial of the innocent," Job<180923> 9:23. And the good figs went first into captivity.
Fourthly. What have we done hitherto in order to it, that may evidence itself to be an answer to, a compliance with, these calls of God, which we have owned here before the Lord? We have been speaking of it, and it becomes me to judge that we have had good and sincere desires after it. And neither the church, nor any one in the church, shall have any reflections from me beyond evidence. It becomes me to judge that we have had in ourselves good intentions, and sincere endeavors after it, though they have been, it may be, no way suitable or proportionable to the present occasion; and therefore I must say, that, in an eminent and extraordinary manner, as yet we have done nothing. We have not consulted of it yet, what we should do, and "what it is" in particular "that the LORD our God requireth of us;" nor declared our designs and intentions for a universal compliance with these great calls of God for repentance and turning unto the Lord. I mourn over myself night and day; I mourn over you continually. I do not see that life and vigor in returning unto God, either in our persons or in our church relation, as I could desire. And give me leave to say, from an experience in my own heart, I am jealous over you. We may proceed to consider something of outward duties afterward;
507
but as yet we are not at all come to it, but only to inquire into our hearts what we have done in compliance with these calls of God, in the reformation and change of our hearts, and vigor of spirit in walking with him. I speak it with all tenderness, that none might take offense; but I do acknowledge to you, that I have not myself attained, nor can I, though I am laboring to bring my heart to that frame which God requireth in us all at this time. I find many obstructions: if you have attained I shall rejoice in it with all my heart and soul; but if not, help them that are laboring after it. I intend no more at present but this, -- to settle upon our souls a conviction that we have not as yet answered the calls of God in the heart: for if we have all apprehensions we have complied, the work is at an end.
I hope we may in due time go on to consider all the ways and instances whereby we may reform and return unto God; but in the meantime I offer this to you, -- that unless the foundation of it be laid in a deep and broken sense of our past miscarriages and present frames, and I can see in the church some actings of a renewed spirit with vigor and earnestness to pursue our recovery and return to God, I shall much despond in this thing. But let us be persuaded that we are to lay this foundation (I desire we may agree upon this), that it is our duty to get a deep sense upon our hearts, as the first thing God aims at in his calls, of our past miscarriages, and of our present dead, wretched frame; in comparison of that vigor, liveliness, and activity of grace that ought to be found in us. Ought we not to lay the foundation here? If so, then we ought to apply ourselves unto it. It may be, though it be so with some, that they have such a lively, vigorous acting of faith in a deep and humble sense of their past miscarriages, yet it is not so with others; and we are looking for the edification of the whole. And therefore, brethren, do we judge it our present duty to labor to affect our hearts deeply with a sense of our present unanswerable frame unto the mind of God and Christ, and of our past miscarriages.
If it be so, let us every day pray that God would keep this thing in the imagination of the thoughts of our hearts; not only of ourselves, but of one another. Observe the phrase of the Holy Ghost: when you come to "the thoughts of the heart," you think you can go no farther; but saith David, "I pray, O LORD, preserve this in the imagination of the thoughts of the heart of thy people;'" that is, "in the first internal framing of our thoughts." There must be a frame acting and coining thoughts (if I may so
508
say) continually in us to this propose. But I recommend this to you, -- that if this be a truth, and we are convinced it is our duty to labor to affect our hearts with a sense of the unanswerableness of our souls, and the frame of our minds unto the will of God and the holiness of Christ, who is coming to visit his churches, -- "What manner of persons ought we to be?" Not such as we have been. We should labor for a deep sense of this, and I hope it may not be unsuitable unto you; for if any of us have any corruption, temptation, or disorder in our spirits and ways to conflict withal, in vain, believe me, shall we contend against it, unless we lay this foundation.
I know one great means for the beginning and Carrying on of this work, is by earnest crying unto God, -- by prayers and supplications, and humiliations. I am loath to issue it there; I have seen so many days of humiliation without reformation, that I dare not issue it there: we shall make use of them as God shall help us. I desire the church would do so, if they find in themselves a sense of duty, and a heart crying to God in sincerity and truth. I have now been very long, though very unprofitable, in the ministration of the word; and I have observed the beginning of churches, and wish I do not see the end of them in this their confidence of mere profession, and the observation of these duties of humiliation. God knows, I have thought often of this thing; and I say I dare not issue it there. Let us have as many as we have hearts for, and no more; and as many as shall end with reformation, but no more. But let us all begin among ourselves; and who knows but that God may give wisdom to this church? I am ready to faint, and give over, and to beg of the church they would think of some other person to conduct them in my room, without these disadvantages. The last day will discover I have nothing but a heart to lead you in the ways of God, -- to the enjoyment of God.
509
POSTHUMOUS SERMONS.
PART 3.
SERMONS PUBLISHED
1756
"He being dead yet speaketh." -- <581104>Hebrews 11:4.
PREFATORY NOTE.
ALL the information needed in regard to the following thirteen Discourses is given in an advertisement prefixed to them when they were first published, in 1756. It is as follows: --
"To The Reader, -- The following Discourses were preached by that truly venerable divine in the last century, Dr John Owen: and, in order to be fully satisfied they are genuine, Mrs Cooke of Stoke Newington, by this means informs the reader that her pious grandfather, Sir John Hartopp, Bart., wrote them in shorthand from the Doctor's own mouth, and then took the pains to transcribe them into long-hand; as thinking them worthy of being transmitted down to posterity. It is from his manuscripts this collection is now made public."
With the exception of the fourth and fifth, which are given in connection with the third, as these three Discourses relate to the origin, qualifications, and duties of the Christian minister, the rest of the Discourses under this division appear in chronological order. The division thus contains two Sermons on "the Everlasting Covenant the Believer's Support under Distress;" three Sermons preached at the ordination of ministers; four on "the Excellency of Christ;" and four on "the Use and Advantage of Faith." -- Ed.
510
SERMON 1.F51
THE EVERLASTING COVENANT, THE BELIEVER'S SUPPORT UNDER DISTRESS.
"Although my house be not so with God; yet he hath made with me an everlasting covenant, ordered in all things, and sure: for this is all my salvation, and all my desire, although he make it not to grow." -- 2<102305> SAMUEL 23:5.
BEFORE I open these words, I shall read the whole context, from the 1st verse unto the end of the 7th: "Now these be the last words of David. David the son of Jesse said, and the man who was," etc.
"Now these be the last words of David;" -- not absolutely, for you will find, both in the book of Samuel and also in the book of Chronicles, that David spake many words after these: but these were the last prophetical words of David; or this is the last prophecy of David. And he gives an account in this prophecy of all the faith and experience he had had in the world; and it comprises also the sum and substance of all he had prophesied of; -- prophesied of as a king, the anointed of the God of Jacob; and prophesied of as a psalmist, as he was "The sweet psalmist of Israel."
Now there are three parts of this last prophecy of David: --
The first of them concerns the subject of all prophecy and promises that he had preached about and declared; and that is Christ himself, in the 3d and 4th verses; the second of them concerns himself, as he was a type of Christ, verse 5; and the third part concerns Satan and the enemies of the church, in opposition unto the kingdom of Jesus Christ.
The first part of his prophecy concerns Christ himself, verses 3, 4, "The God of Israel said, the Rock of Israel spake to me, He that ruleth over men must be just, ruling in the fear of God." So we have rendered the words; but if you look into the Bible, that "must be" is put into the text by the misunderstanding of them by interpreters. The words are, qyDxæ æ µd;a;B; lvewOm; -- "The ruler in or over men is the Just One;" which is Christ
511
himself, who alone is this lvewOm, -- this "ruler." The word may be two ways interpreted (for to interpret it of a man that ruleth over men, the word will no way bear it, nor the prophecy); -- the µda; ;B; must be, either, "He that rules in the human nature is the Just One ;" or, "He that rules over the human nature" (in all saints), "he is just," saith he; "and he rules in" or by" the fear of God." As, in <231103>Isaiah 11:3, it is prophesied of him, "He shall be of quick understanding in the fear of the LORD;" so here it is prophesied of him, that he shall rule in or by the fear of God; -- that is the scepter he shall have in the hearts of men, -- that is the law he shall put upon the souls of his subjects: he shall rule them neither by outward violence nor force, nor any thing of that nature; but he shall rule them by the fear of God. Verse 4 declares, by sundry comparisons, what he shall be: Why, saith he, "He shall be as the light of the morning, when the sun riseth, even a morning without clouds; as the tender grass springing out of the earth by clear shining after rain." You know how often these things are applied unto Christ. He is called in Malachi, "The Sun of righteousness that ariseth," <390402>Malachi 4:2; he is called "The Day-spring from on high," <420178>Luke 1:78; and he is called "The bright and morning Star," <662216>Revelation 22:16. He is both a sun, and morning star, and day-spring. He shall be as the morning, that brings light, comfort, joy, refreshment to the church. "He shall be as a morning without clouds;" -- there is no darkness in the kingdom of Christ. And "he shall be as the tender grass springing out of the earth by clear shining after rain;" -- the same with that in Isaiah, "He shall spring up as the tender branch out of the earth." You know the reason of the allusion: when the grass hath been long dried, and there comes a great rain upon it, and clear shining upon that rain, how will the grass spring up! There was to be a great drought upon the church; but Christ comes, and he was as the rain, and as the sun shining upon the rain; then there was a springing up with great glory, and unto great fruitfulness.f52
I will at present overlook the 5th verse, to which I am to return; and only show that the 6th and 7th verses do contain a prophecy of the enemies of the church; as this does of Christ. "Belial shall be thrust away as thorns." We render it, "The sons of Belial;" but it is only Belial; -- "Belial, all of it, the whole name of Belial." Sometimes the word is taken for wicked men, and sometimes for the prince of wicked men; as here for the devil and all
512
his agents. And he follows on his allusion, that "they cannot be taken with hands;" Satan and his seed are so full of thorns and prickles against the church, that you can never seize them by the hand to bring them to any order. And the next verse gives caution how well we must be fenced if we touch them. This is the design of the prophecy.
I now return unto that part which I shall a little more distinctly open unto you, that concerns David himself, as he was chosen to be the great type of Christ. Saith he, "This Ruler of men, he shall be as the clear morning without clouds; although my house be not so with God."
There are two things in the words: -- First, A supposition of a great disappointment and surprisal. Secondly, A relief against and under that disappointment and surprisal.
FIRST. A great surprisal and disappointment: "Although my house be not so with God." "I have looked that it should be otherwise," saith he, -- "that my house should have a great deal of glory, especially, that my house should be upright with God; but I begin to see it will be otherwise." You may observe, David's heart was exceedingly set upon his house; therefore, whenever God spake to him concerning his house, it mightily wrought upon him; as I 1<090701> Samuel 7:18, 19,
"Who am I, O Lord GOD? and what is my house, that thou hast brought me hitherto? And this was yet a small thing in thy sight, O Lord GOD; but thou hast spoken also of thy servant's house for a great while to come. And is this the manner of man, O Lord GOD?"
Verse 25, "And now, O LORD God, the word that thou hast spoken concerning thy servant, and concerning his house, establish it for ever, and do as thou hast said." I am sometimes afraid that David had (as under the Old Testament they generally had) some carnal apprehensions of those spiritual promises that God gave to David's house, -- which were, principally, to bring Christ out of his loins, that should reign for ever: but David thought all things would come well out of his house also. How stands the case now? Now David sees that in his house Amnon had defiled Tamar, Absalom had slain Amnon for his sin, and he was cut off in his rebellion; and he foresaw, by a spirit of prophecy, that his whole house
513
was like to perish and be cut down: and so comes to that now, "Although my house be not so with God." So that from hence we may take this observation, --
That the best of the saints of God do oftentimes meet with great surprisals and disappointments in the best of their earthly comforts: their houses are not so with God.
I will give you one or two places for this: -- 1<130723> Chronicles 7:23,
"Ephraim went in to his wife, and she conceived, and bare a son, and he called his name Beriah, because it went evil with his house."
Ephraim had received a special blessing from God by Jacob, for the multiplying of his house: "He also shall be great, and his seed shall become a multitude of nations," <014819>Genesis 48:19. Now, in Ephraim's old age, some of the chief of his sons are killed, 1<130721> Chronicles 7:21, 22,
"There were Zabad, and Shuthelah, and Ezer, and Elead, whom the men of Gath that were born in that land slew, because they came down to take away their cattle. And Ephraim their father mourned many days."
And he called his other child Beriah, "because it went evil with his house." It was a great surprise unto him, because he had a promise for his house; though God afterwards retrieved it.
You know how great a surprisal befell Job. See what his thoughts were, Job<182918> 29:18. After, in all the foregoing part of the chapter, he had related the manifold blessings of God upon him in his prosperity, the uprightness of his own heart, his righteousness in his way, as he declares them to the utmost in the beginning of that chapter, he tells you his thoughts: "Then I said, I shall die in my nest, and I shall multiply my days as the sand." He expected, from the blessing of God, long life and peace. You know what surprisal befell him, and disappointment to all his comforts in this world, -- that never man fell into greater; and he gives you an account how great his surprisal was throughout the next chapter.
The reasons hereof, why it may be thus, are, --
514
First. Because there is no promise of the covenant to the contrary; there is no promise of God secures absolutely unto us our outward comforts. Be they of what nature they will, -- be they in our relations, in our enjoyments, in our persons, -- of what kind they will, why, yet we may have a surprisal befall us in reference to them all; because there is no promise of God to secure the contrary, therefore it may be so.
Secondly. Sometimes it is needful it should be so, though we are apt to think the contrary; -- and that for these three reasons: --
1. To keep continually upon our hearts a due awe of the judgments of God, -- of the actings of God's providence in a way of judgment; which otherwise we should be apt to think ourselves freed from. David testified that this frame was in himself, <19B9120>Psalm 119:120, "My flesh," saith he, "trembleth for fear of thee; and I am afraid of thy judgments." There ought to be in our hearts an awe of the judgments of God; "for our God is a consuming fire:" and if we were secured from surprisals in our own concerns, so fleshly are we, so selfish and carnal, it would be impossible we should keep up a due awe and reverence of the judgments of God. But when these judgments of God may reach our nearest concerns, -- our lives, and all we enjoy; then doth our flesh tremble in a due manner for fear of him: and we may be afraid of his judgments. A due fear of the judgments of God is a necessary balance upon the minds of the best of the saints.
2. It is needful, to keep us off from security in ourselves. There is such a treachery in our hearts, that we are able to build carnal security upon the spiritual dispensations of God's kindness and love. "I said, I shall never be moved," saith David; -- an expression of carnal security. What was the ground? "Thou, LORD, hast made my rock so strong." He built up carnal security upon God's dispensations. It is needful, therefore, God should sometimes break in upon our concerns, that we may not turn a constant course of his kindness into a sinful security of our own.
3. They are sometimes actually needful, to awaken the soul out of such deep sleep of present satisfaction, or love of this world; which nothing else will do. Sometimes we so fall asleep in our own ways, either in our satisfaction or projects and desires, and are so earnest in the pursuit of them, that no ordinary jog will awaken us; it is necessary God should
515
break in upon us in the best of our concerns, and make us put in an "although" in our course. "Although my children live not, and my house be not so with God;" "Although my house be destroyed," etc.
That which we should learn from hence, by way of use, is, --
1. Not to put too great a value upon any contentment, whatever we have in this world, lest God make us write an "although" upon it. David seems to have put too great a valuation upon his house, the carnal flourishing of his house; but in his last words he is forced to come to that, "Although my house be not so with God;" as if he had said, "What I placed all my hope and expectation upon, that I find is not so with God."
2. Let us be in an expectation of such changes of providence, that they may not be great surprisals unto us. When we are in peace, let us look for trouble; when we are at liberty, let us look for restraint; and when our children are about us, let us look for the removal of them; and be content to see all our comforts in their winding-sheet every day. It is impossible but our hearts will be too much upon them, unless we keep them in this frame.
The SECOND general observation is this: --
That the great reserve and relief for believers, under their surprisals and distresses, lies in betaking themselves to the covenant of God, or to God in his covenant. "` Although my house be not so with God,' -- what shall I then do? what will become of me? Yet `he hath made a covenant with me, an everlasting covenant, ordered in all things, and sure. This is all my desire, and all my salvation, although he make not my house to grow.'" I say, the great relief and only reserve of believers in their distresses and surprisals, such as may befall them in a very few days, is, to betake themselves to God in his covenant.
I will give you some instances of it: -- <011501>Genesis 15:1, 2. There God leads us to this I now mentioned. Abraham was in a perplexed condition; God comes to him in the 1st verse, and renews his covenant with him: "The word of the LORD came unto Abram in a vision, saying, Fear not, Abram: I am thy shield, and thy exceeding great reward." He minds him of the covenant, and bids him not fear. What is the matter, that God comes to Abraham with this, "Fear not, Abram"? The next verse discovers it: "And
516
Abram said, Lord GOD, what wilt thou give me, seeing I go childless, and the steward of my house is this Eliezer of Damascus?" He was afraid that all the travail he had taken, in reference to the promise, would come to nothing; and he must leave it to Eliezer of Damascus. Now, God comes to give him relief, in minding him of his covenant.
Jacob also relieved his dying spirit with this, upon the foresight of great troubles in his blessing of Dan, <014916>Genesis 49:16-18, "Dan shall judge his people, as one of the tribes of Israel." He alludes to the name Dan, which signifies in Hebrew "to judge." When did Dan judge his people? Why, in Samson. This is matter of joy to Jacob. But what shall follow? "Dan shall be a serpent by the way, an adder in the path, that biteth the horse heels, so that his rider shall fall backward." "He shall be a serpent and an adder," saith he; that is, idolatry shall be set up in the tribe of Dan, and continue. The first idolatry that was set up in Israel (the work of the serpent), was in the tribe of Dan, <071830>Judges 18:30, when the Danites took away the graven image, etc., from Micah, and set it up, and made priests, until the day of the captivity of the land; -- not the captivity by the Assyrians, but the captivity by the Philistines, when they overcame them and took away the ark; for then were all those things destroyed at Dan. And afterwards Jeroboam comes and sets up the calf in the same place, and that continued to the last captivity. With what, now, doth Jacob relieve himself? "I have waited for thy salvation, O LORD:" he betakes himself to the covenant, and therewith relieves himself against all the trouble which he foresaw was coming upon his posterity in that tribe; which, upon that account, when the other tribes were sealed in the Revelation, was left out, because idolatry first began and ended in Dan.
David expresseth the same course to the height, <193110>Psalm 31:10-15. He describes a very sad condition upon all hands: "My life is spent with grief, and my years with sighing: my strength faileth because of mine iniquity, and my bones are consumed, I was a reproach among all mine enemies, but especially among my neighbors, and a fear to mine acquaintance," etc. Here is sin, and reproach, and contempt, and persecution, and danger of his life, all at once fallen upon him. What doth the man do? Why, in the 14th and 15th verses he tells you, "But I trusted in thee, O LORD: I said, Thou art my God. My times are in thy hand." He betakes himself to the covenant against all these troubles within doors and without doors, from sin, the
517
world, wicked men, in reproach, contempt, persecution, that had almost slain him: he hath but this relief, -- he goes to God and saith, "`Thou art my God;' thou shalt undertake for me against all these. I am not in the hand of sin, nor in the hand of my enemies; but my times of suffering, my time of life and death, are in thy hands." He betakes himself unto God's covenant, and there he finds rest. I might multiply instances.
Take one more, wherein the doctrine is plainly held out, <350317>Habakkuk 3:17, 18,
"Although the fig-tree shall not blossom, neither shall fruit be in the vines; the labor of the olive shall fail, and the fields shall yield no meat; the flock shall be cut off from the fold, and there shall be no herd in the stalls: yet I will rejoice in the Lord, I will joy in the God of my salvation."
"`Though my house be not so with God;' there is my family gone, the fruits of the earth gone, all is gone; -- it is no matter," saith the believer, "`I will rejoice in the LORD, I will joy in the God of my salvation.'" Every word expresses the covenant of God. By these instances it doth appear that, in the most surprising trouble and disappointments, believers do, as David here doth, betake themselves unto God in covenant.
Why do they so? I will give no reason for it but what lies in the words: --
First. They do it because of the Author of the covenant. They consider who it is that makes it with us: "Because He hath made with me an everlasting covenant," saith David. There is a great emphasis upon that HE; who is that? Why, it is the Rock of Israel, the God of Israel, -- HE hath made it. "It is not a covenant that man hath made with me, nor an angel; but it is a covenant that God hath made with me." And you may observe that God, whenever he would require our faith or obedience, doth signally preface his commands and promises with himself. You must know who it is that commands, and who it is that promises. So in the decalogue, the rule of commands, he prefaceth them with that, "I am the LORD thy God;" which influences the minds of men unto obedience, and brings them under his authority. And when he made this covenant that David speaks of here, he doth it thus, <011701>Genesis 17:1, "I am God Almighty." This David regards here, when he saith, "He hath made with me this covenant."
518
He; who? "God Almighty, God All-sufficient; hither I retreat in all my wants and straits." Now, if we make a covenant one with another, we engage all that is in us to make good that covenant; we engage our power and ability, and reputation and faithfulness. If I have a covenant with any of you, I would reckon upon this covenant just according unto the esteem I have of your persons, your abilities, reputation, faithfulness; for when you engage in covenant, all you have is engaged. Now, God making this covenant, he engages according to his power, goodness, faithfulness; so that we have the reputation of God to secure us in the things of this covenant, -- his all-sufficiency to assure us of the making good this covenant. So saith the soul, "I will retreat unto the covenant, because God hath made it, who is all-sufficient." This makes it a very honorable covenant, it is a covenant made by God; and it makes it a very satisfactory covenant, -- if all that is in God can give satisfaction unto the soul of a poor creature; and it makes it also a sure covenant, as we shall see afterwards.
This is the first reason why David makes his retreat in straits and difficulties unto this covenant, -- because of the author of it, God himself, who made this covenant.
Secondly. The second reason is taken from the properties of the covenant, -- what kind of one it is; and they are three: -- It is an "everlasting" covenant; it is a covenant that is "ordered in all things;" and it is a covenant that is "sure:" --
1. It is the great relief of our souls, because it is "an everlasting covenant." The things we are troubled about, wherein our comforts consist in this world, are but temporal things; and an everlasting relief against temporal distresses will quite out-balance them.
How is this everlasting? It is everlasting in respect of the beginning of it; it is everlasting in respect of the end of it; and it is everlasting in respect of the matter of it: --
(1.) It is everlasting in respect of the beginning of it; it is a covenant that comes from everlasting love, <243103>Jeremiah 31:3, "I have loved thee with an everlasting love." What then? "Therefore with loving-kindness have I drawn thee." This drawing with loving-kindness is the covenant here
519
mentioned. And whence doth it proceed? From everlasting love. We had never had the drawing of the covenant, had not that been the spring. I will betake myself unto that covenant which hath its spring in eternity. This covenant had not its beginning when first I laid hold upon it; but it had its beginning in God's love from all eternity.
(2.) It is everlasting in respect of the end of it: it ceases not until it brings the whole person, soul and body, into everlasting glory. So our Savior manifests, <402232>Matthew 22:32. There arose a question whether the dead should arise or no, and so the whole person be brought to God in glory; and the Sadducees came to Christ with a pitiful, sophistical question about a woman that had had seven husbands, -- whose wife she should be in the resurrection? Christ answers them; but how doth he prove that there shall be a resurrection? No otherwise but by the words of the covenant, verse 32; "I am the God of Abraham, and the God of Isaac, and the God of Jacob: God is not the God of the dead, but of the living." They live unto God by virtue of the covenant unto this day; and by virtue of the covenant shall be raised again.
(3.) It is an everlasting covenant upon the account of the matter of it, -- the things concerning which it is. It is not a covenant about corn, and wine, and oil, -- about the growing of our houses, the increase of our families or selves in the world; but it is a covenant about everlasting things, -- "things which are not seen," 2<470418> Corinthians 4:18. Grace is eternal, mercy eternal, spiritual life, and joy, and comfort, are all eternal things.
"This is life eternal, that they might know thee the only true God, and Jesus Christ, whom thou hast sent," <431703>John 17:3.
Not only eternal glory, but the grace we have here by virtue of the covenant, is eternal. "It is not about the land of Canaan, thrones and kingdoms, -- it is not about the prosperity of our families," saith he; "but about everlasting things."
Now, is there not here great ground for retreat unto this covenant in all our straits, that hath its rise in everlasting love, its end in everlasting rest, and the matter whereof are all everlasting things. This is the first property of it, and a reason why we ought to make it our relief, -- because it is an everlasting covenant.
520
2. The second property of this covenant is, -- that it is "ordered in all things." What is order? Order is the disposition of things into such a way, -- such a relation one to another, and such a dependence one upon another, -- as they may all be suited to attain their proper end. This is order. Now saith he, "This covenant is ordered." The truth is, order is the beauty of all things, -- the glory of all things; and it is but a little, I acknowledge, that I am able to look into of the order of this covenant, which renders it exceeding beautiful and glorious; and much less that I shall now speak to you.
I would refer the order of the covenant to these three heads: -- to its infinitely wise projection; to its solemn confirmation; and to its powerful execution. These three things give this covenant its order. Its infinitely wise projection, in the love and eternal wisdom of the Father; its solemn confirmation, in the blood and sacrifice of the Son; and its powerful execution, in the efficacy of the Holy Ghost, the Spirit of grace; -- these are the heads of the glorious order of this covenant, that give it its life, beauty, and glory.
(1.) Its projection was in the wisdom and love of the Father. Whatsoever is spoken concerning the love, grace, and wisdom of the Father before the world was, was laid out in the projection of this covenant. Take it as it wraps Christ in it, -- as it bring forth the forgiveness of sin, -- as it is the center of grace; and it compriseth the whole effect of divine wisdom, as far as the infinitely holy God ever manifested, or ever will manifest to eternity.
(2.) It had a solemn confirmation in the blood of the Son; hence the blood of Christ is called "The blood of the covenant." The covenant was solemnly confirmed in the blood of Christ. It is the design of the apostle, in the 10th chapter of the Hebrews, to prove the solemn confirmation of the new covenant in the blood of the Son of God. That makes it irrevocable and unchangeable.
(3.) But when all this is done, how shall this covenant be executed? Why, that is the work of the Holy Spirit. He hath undertaken two things: --
[1.] To assure our souls of all things on the part of God; -- to reveal the terms of the covenant, and make known unto us the end of God in it. And,
521
[2.] To undertake on our part to give us hearts that we shall love him and fear him; -- to write the terms of the covenant on our part in our souls, so that it shall have an infallible execution. If any thing had been wanting in this order, we could never have had benefit by this covenant.
There is an addition of order, in reference to the matter of it, here expressed. As it is "ordered," so it is "ordered in all things;" -- it is ordered in all the things "of grace on the part of God;" it is ordered in all the things "of sin on our part."
1st, It is ordered in all the things "of grace on the part of God," -- that all grace whatsoever, that is needful for the covenanters, shall be given out unto them. If there were any needful grace that we should come short of, in reference unto the end of this covenant, it would not be "ordered in all things." If the covenant had been ordered but in some grace, in quickening grace, and not in persevering grace, we had never come to the end of the covenant: if in pardoning grace, and not renewing grace, we had never come to the end of the covenant; "for without holiness no man shall see the Lord." But whatsoever grace is needful to bring us to the enjoyment of God, it is ordered in all grace. The first covenant with Adam was ordered in grace, but not in all grace; it was ordered in righteousness, holiness, and innocency, but not ordered in the grace of perseverance: and failing in that grace, the whole covenant failed. But this covenant is "ordered in all things," with reference to believers.
2d, It is ordered in reference unto sin. There was a great deal of glory and beauty in the first covenant; but there was no order taken about sin: [so] that if any sin came in, the first covenant was gone and broken, and of no use any more. But this covenant hath taken order about sin; that there shall no sin befall believers but what the grace of the covenant will extend pardon unto. If a believer should fall into any one sin that would deprive him of the benefit of this covenant, it would not be "ordered in all things." There are sins that, if a believer should fall into, would break the covenant; but the covenant prevents such falls.
This is another motive to rely upon this covenant, -- because it is "ordered in all things." What could God provide more for poor creatures?
522
3. The last property of this covenant is, that it is "sure." It is "ordered in all things, and sure." If it had not been sure, it would not have been a relief unto us. The springs of the security of this covenant are two: --
(1.) The oath of God.
(2.) The intercession of Christ.
God hath confirmed this covenant by his oath; and that gives surety in itself, and security unto us, <580617>Hebrews 6:17, 18.
And it is made sure by the interposition of Christ. He is made the surety of a better covenant, <580722>Hebrews 7:22. And he lives for ever to make intercession for them that come unto God by him, and so is able to save unto the uttermost, verse 25.
This is what I have to offer from the opening of the words, and the reasons contained in them, why they are the great relief and reserve of believers in all the surprisals, disappointments, and distresses, that may befall them; and we are marvellously unwise, if we do not live in a constant expectation of such surprisals. To say that we shall die in our nests, and our mountain is so strong that it shall not be moved, -- this is carnal security.
I will answer one question, and I have done: --
How do believers betake themselves to this covenant for relief? or, What may we do that we may betake ourselves unto it for our relief in our surprisals and distresses?
I answer, first, The first way is, by faith to get a due and dear valuation of the things of the covenant, above all things we here enjoy in this world. We shall never have relief by it, until we value the things of it as we ought; and those who do so shall never want relief from it.
Secondly, We should seek unto God in covenant, for strength to support us under our surprisals and distresses. When Abraham was going to battle, he took with him Mamre, Eshcol, and Aner, who were the men of his covenant, <011413>Genesis 14:13. When our souls are engaged in battle with our sins, oppositions, and fears, let us take with us the men of our covenant; I
523
mean, take God with us, -- seek strength from the covenant: it is the way to support under soul-surprisals.
Thirdly and lastly, We must resolve, finally, to take up our rest in the covenant of God, and not in other things. In <233015>Isaiah 30:15, God brings it to this, "Thus saith the Lord GOD; the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall, be your strength." God, when he proposes the covenant unto us, doth it that we should take up our rest and confidence alone in that. "But ye would not, but said, We will flee upon horses; therefore shall ye flee." If we have other reserves, the covenant will never be a stable reserve unto us.
524
SERMON 2.F53
ON THE EVERLASTING COVENANT.
"Although my house be not so with God," etc. -- 2<102305> Samuel 23:5.
I do remember I have spoken in this place formerly from these words; and delivered somewhat concerning the covenant of God, so far as the exposition of the words did lead me.
I shall now add only one consideration, which is taken from the introduction of David's retreat unto, and assertion of, the everlasting covenant in this place; and that is in these words, "Although my house be not so with God."
David took a prospect now, in his latter days, of all the distresses and calamities that should assuredly come upon his family; and, it may be, he had regard unto those great and dreadful breaches that had before been made upon it, in the sins and judgments that ensued upon some of his children. This was enough to work in him a consternation of spirit and trouble of mind; and, in the view and prospect of it, he repairs for his relief unto the covenant of God: "Although my house be not so with God; yet he hath made with me an everlasting covenant, ordered in all things, and sure." What I would observe from it is this: --
Under present distresses and the saddest prospect of future troubles, it is the duty, and wisdom, and privilege of believers, to betake themselves for relief and support unto the covenant of God. Nothing can befall them, no case happen, for which there is no relief provided; and it is the greatest and best relief that can be provided, for any case whatsoever.
Having laid down this assertion, the substance of what I shall do at present is but to confirm it with some Scripture instances, and the practice of believers in former ages.
We have one instance in <012803>Genesis 28:3, 4: -- Isaac was sending away his son Jacob unto Padan-aram, to take him a wife; and he might easily know, and did, no doubt, what troubles, and distresses, and dangers, would befall Jacob in that great undertaking. And one would somewhat wonder why so
525
great a man as Isaac was should send away his son with no better provision than Jacob was sent away with. He gives this account of it, -- "I had nothing but my staff. "With my staff," saith he, "I went over Jordan." But it seems that temporal blessings being then a great token and evidence of God's covenant mercies, he would have Jacob work for himself, that he might have experience of God's blessing him in what he did. He should try God by his own experience. And what provision doth he give him, besides his staff, for this great undertaking? It is this, verses 3, 4, "God Almighty bless thee, and give thee the blessing of Abraham.'' Why does he say, "God Almighty"? Because that was the name whereby God revealed himself to Abraham when he entered into covenant with him, in <011701>Genesis 17:1, "I am the Almighty God." Isaac calls his son Jacob to renew his covenant interest with God, and to betake himself unto the blessing of the covenant, against that long and hazardous journey he was to go, -- against the hard, false, oppressive, deceitful dealing he was to meet with, -- against the dangers he was to encounter. He gives him the covenant for his security. And Jacob was not wanting to take the same course himself, <013209>Genesis 32:9, and so onward. He was in as great a distress, and under as just a fear, as ever man was in this world, or could be in; and so he expresses his fear unto God, verse 11, "Deliver me, I pray thee, from the hand of my brother, from the hand of Esau: for I fear him, lest he will come and smite me, and the mother with the children." He feared the universal destruction of himself and family, and so the failing of the promise he had received, and which he had pursued through so many difficulties and dangers. What course now doth Jacob take? Why, he appeals to the covenant, verse 9, "O God of my father Abraham, and God of my Father Isaac;" which was the plea whereby they did plead the covenant that God entered solemnly into with them. Two things, it is evident, Jacob pleaded in this very great distress: -- one was the covenant that God made with Abraham; that is, the covenant of grace: for so he doth, verse 9. He refers unto what blessing Isaac gave him when he went away; -- "God Almighty bless thee, and give thee the blessing of Abraham." And, secondly, he appeals unto that particular covenant engagement which he himself had made unto God; for in chapter <012813>28:13, God comes unto him, and renews his covenant: "And, behold, the LORD stood above it, and said, I am the LORD God of Abraham thy father, and the God of Isaac;" and thereupon Jacob renews his covenant in particular
526
with God, verse 20, "If God will be with me, and keep me in this way, then shall the LORD be my God." These two things doth Jacob in his great distress, -- he minds the covenant in general, and the particular covenant engagement God had brought him into; for so he pleads, "Thou saidst unto me, Return unto thy country, and to thy kindred, and I will deal well with thee." Where did he say so? He said so in chapter <013113>31:13. When Jacob made his covenant with God, he pleaded these two things, in the greatest distress that could befall him in this world.
Shall I give you one instance more? David gives it us in his own person, <193109>Psalm 31:9-13. He makes as sad a complaint of such a complication of distresses upon him as there is anywhere extant in the whole book of the Psalms. "Have mercy upon me, O LORD, for I am in trouble: mine eye is consumed with grief, yea, my soul and my belly," etc. I could easily manifest what a confluence of evil this holy man was now under. Within, iniquities prevailed, and the fear of them; and without, friends forsook him, and enemies took counsel to take away his life. Whereunto doth he retreat? what doth he seek for relief in? what is the contrivance of this man of wisdom, and courage, and interest in the world? See verse 14, "But I trusted in thee, O LORD: I said, Thou art my God;" and this put an end to all his difficulties. But this matter I have hinted in a former sermon.
It were an easy thing to multiply instances, both of particular persons and the church in general, who were taught this wisdom of God, and knew this to be their duty, -- to let go all other vain contrivances, and to take up their relief only in the covenant of God; as David doth here in the text.
Let us see a little more into the nature of it, that it may give us encouragement to our duty. And, --
First. When a man betakes himself for relief unto God's covenant, "he doth put God in mind of it," wherewith he is greatly delighted; because therein he hath wrapped up his greatest glory in this world, and God is greatly delighted to be put in remembrance of that wherein he hath wrapped up the glory of his grace. It was Jacob's argument, when he wrestled with God, and prevailed; as signal an instance of the work of faith, and the deportment of a believer under great distresses, as the whole Old Testament affords us (and is given as an example to confirm our faith, <281204>Hosea 12:4): "Thou saidst, I will surely do thee good," <013212>Genesis
527
32:12. He put God in mind of what he had said to him when he made the covenant with him; and you know what a glorious issue it had. Jacob could not have done any thing more pleasing and acceptable unto God than to put him in remembrance of what, out of his goodness, grace, and bounty, he had promised; for he professes that "he was not worthy of the least of all the mercies and of all the truth which God had showed unto him." "I plead not any thing," says he, "of my own deservings; but, Lord, didst thou not say thou wouldst do me good?" God is greatly pleased with being remembered of the effects of his own grace, and wherein he hath wrapped so much of his own glory.
Secondly. As God would have us mind him of the covenant, "so his remembrance of it is still laid at the bottom of all the good he doth unto us," and of all the dispensations of his love and grace.
God made a covenant with Noah, and with all the world in him; wherein he gave the preservation of the world from a universal destruction in covenant unto his saints; for the world is at this day, and to the last will be, preserved upon this account, that God hath given the preservation of it in covenant unto Noah, and to them that succeed in the faith of Noah. But how comes it to pass that God will destroy this world no more with a flood, when he had made this covenant? Saith God, "I will set my bow in the cloud, and it shall be for a token of the covenant; and the bow shall be in the cloud, and I will look upon it, that I may remember the everlasting covenant between God and every living creature." It is spoken after the manner of men, when they have made an engagement that they will do such a thing; it may be out of their mind, but if you remind them of it by a token, then they will recover their memory, and do according to their engagement. Now, saith God, "I will take it upon myself to remind myself." And when he remembers the covenant, what will he do? "Then I will restrain my wrath and indignation, and I will destroy the earth no more." The withholding of troubles, judgments, and desolations, is laid in God's remembering of the covenant. It is all comprised together, <420172>Luke 1:72-75,
"To perform the mercy promised to our fathers, and to remember his holy covenant; the oath which he sware to our father Abraham, that he would grant unto us, that we being delivered out of the
528
hand of our enemies might serve him without fear, in holiness and righteousness before him, all the days of our life."
All deliverance from our enemies, of whom we are afraid; all communication of grace, and of spiritual strength, to enable us to serve God in holiness and righteousness; it all springs from this, -- God's remembering of his covenant.
Now, he that retreats to God in his distresses, reminds God of his covenant: "Thou saidst thou wouldst do me good." And the bringing forth of God's word of promise is as good a token as his own bringing forth the bow in the cloud. And this is the foundation of all the good he doth for us, or in us.
Thirdly. What is there in the covenant, that God doth thus remember, that will give us relief in times of distress, and in our prospect of future calamities that may befall us? and what are we to have regard unto that may give us that relief? I answer, --
1. God himself is in it; there lies the nature of it. When he came to make it with Abraham, "I am God Almighty," saith he. He doth not speak a word there what he will do for Abraham; but, "I am God Almighty." He leaves it there; then requires his obedience: "Walk before me, and be thou perfect." Abraham shall rest in this, that God himself is in the covenant: "For the rest that is to be done, trust me with it; I take that upon myself." And saith he, <280223>Hosea 2:23, "They shall be my people, and I will be their God." Here we have the eternal fountain and spring of all relief (if our houses are not so as we could desire), -- that is, God himself. So that, if there be any thing in the nature of God, in his infinite, eternal excellency, that is suited to the relief of a soul, he hath made his covenant sufficient to convey it unto the souls of believers. And what we come short of is not for want of fullness in the fountain, and ability in the means of conveyance; but for want of faith to receive it.
2. Christ is in the covenant, <480316>Galatians 3:16.
"To Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ."
529
In all the promises made to Abraham, Christ, as the seed, was intended; so that Christ shall be theirs, with all his benefits. This is also in it. And, --
3. All the promises of God are in it; which are in unspeakable variety, as effects of infinite wisdom, suited unto the wants that may befall us in this world: so as that it is utterly impossible that any believer should ever want any thing, that there is not grace in one promise or other suited unto that want. They all belong unto the covenant. Consider the fountain of it, -- God himself, who is inexhaustible in stores of help and grace; consider the means of procuring, -- Christ is in it, who hath purchased for us every thing that is needful; and, lastly, consider the means of communication, -- which are the promises: so that there is nothing wanting for our relief.
Fourthly. If we would have relief in the covenant, let us consider our own entering into covenant with God, and what is comprised therein. Whosoever entereth into covenant with God, he doth accept God to be his God, for all the ends of the covenant whatever; and he that will retreat for relief unto the covenant, must stand to the covenant. And in this acceptance of God to be our God there are two things: --
1. An absolute renunciation of all expectation of any help for the ends of the covenant from any other thing whatsoever. For what we look for therein (and therein we look for all), there is to be an express renunciation of any expectation from any thing else to that end and purpose. So do they in <240322>Jeremiah 3:22, 23,
"Behold, we come unto thee; for thou art the Lord our God. Truly in vain is salvation hoped for from the hills, and from the multitude of mountains: truly in the Lord our God is the salvation of Israel."
Things are called hills and mountains, because they make a great and goodly appearance of help and relief. The people here are directed to take up their relief in God alone: "We come unto thee; for thou art the Lord our God." What is required hereunto? Why, an absolute renunciation of all help and assistance from the hills and from the mountains. And one great reason why we are so slow in drinking in that relief, which God is so willing to give out unto us, is, because we are still casting our eyes towards the hills and mountains, -- looking this way and that way for something
530
that may give us relief. But it is in vain; there is an absolute renunciation of all other help included in accepting of God to be our God in covenant. So <281403>Hosea 14:3,
"Asshur shall not save us; we will not ride upon horses: neither will we say any more to the work of our hands, Ye are our gods: for in thee the fatherless findeth mercy."
And if there hath not been a solemn renunciation of other helps in our covenant with God, it is no wonder we do so halt as we do between God and the world, when we come to our straits and distresses. Where this hath been firm in the soul, and he is nakedly cast upon God as a poor, fatherless creature, to find mercy in him, and goes to him and saith, "Truly thou art our God, in thee is our help;" -- that soul shall not fail of such supplies as shall be needful for him. in his condition. This leads me to observe [that], --
2. The next thing to be done is, an actual resting upon God, or casting of ourselves upon him for all things.
Where these things are not, we do, in speaking of the covenant, but flatter God with our lips. There is no solemn covenant between God and us. This God required when he came to Abraham. Saith he, "Fear not, Abram." Why so? "I am thy shield, and exceeding great reward." Why so'? Consider the condition of Abraham, and you will see what reason there was for God to give himself that title in this renewing of the covenant unto him. Abraham was in a wandering condition up and down the world, -- exposed to dangers, injuries, distresses, from every hand. He knew not whether there was the fear of God in any place where he came. "Fear not, Abram,'' saith God; "I am thy shield;" -- "Trust me for thy protection, trust me for thy deliverance out of danger." But saith Abraham, "I am engaged in a long and wearisome pilgrimage; `and now, Lord GOD, what wilt thou give me, seeing I go childless?'" Men will labour and take pains for their posterity in an ordinary way. Abraham had not only that thought about his posterity, but also about the promise. Why, saith God, "I am thy reward, -- a sufficient reward unto thee for all thy labor, and travel, and sufferings." We would be glad to be freed from danger, freed from trouble in our pilgrimage, which encompasses us on every hand; and there is none of us but would be glad to see some reward, -- some prosperity of
531
the church of God in this world, and deliverance from trouble. But if we truly enter into covenant with God, we are to take him as a full satisfaction. for all our dangers, for all our labors, though we see not the fruit of them in this world. He that enters into covenant with God, takes God for his protection and reward, and him alone. Had we but the power of these things in our hearts, it would alleviate all our troubles, and ease us under all our dangers, fears, distresses, and disappointments.
Fifthly. If we would find relief in the covenant, we may do well to consider upon what terms we did enter into covenant with God. Now, entering into covenant with God is twofold: --
1. It may be explicit, -- as when it comes to these express teams mentioned, <280303>Hosea 3:3, "Thou shalt not be for another man: so will I also be for thee." Some persons have laid the foundation of their obedience in direct, express covenanting with God. And, --
2. Sometimes it is implicitly wrought; as where God, in the conversion of men, deals with them as he saith he will do with the church, <280214>Hosea 2:14, "I will allure them into the wilderness, and there speak comfortably unto them." God, by little and little, various workings and reasonings of the Spirit by the word upon the heart and affections, doth allure them from their former state, draws them aside to himself in the wilderness, there treats with them, and by little and little speaks comfort unto them; and so at length makes up the marriage covenant, which he mentions in verse 19, and "betroths them to himself for ever." So it is with many: God hath, as to this covenant with himself, allured them; though it would be useful, if not needful, for such persons solemnly and expressly, upon some occasions, to renew their covenant with God, as Jacob did.
Now, as to those whom God hath thus taken into covenant, whom he hath thus allured, there are always these two things upon their minds, in their thus entering into covenant with God, which we may do well to consider and remember, --
(1.) That they do surely accept God in Christ for himself, and make no conditions about peace, and prosperity, and freedom from trouble, in this world. Naaman made a reserve, that he would bow in the house of Rimmon; and that spoiled his whole covenant. Whoever hath in sincerity
532
thus engaged in covenant with God, his own soul will bear him witness that he made no condition, had no reserve: and the proffer of any one condition to God or Christ whatever, is enough to ruin the whole marriage contract he tenders to us. Now, for a man to faint and sink under any thing that befalls him, let him retreat unto the covenant, and inquire there whether ever he made a condition against it, -- against imprisonment, banishment, poverty, losses, troubles, distresses. Did he say, "If God would keep him from all these?" God made no such condition with him. What God hath actually engaged before in promise, that we may plead with him as a condition, -- for Jacob did so, "If thou wilt be with me, and bless me:" God had given him that promise, "Thou saidst, I will deal well with thee, and I will surely do thee good," -- but not else.
(2.) You may remember with what affections you engaged unto God. It is a marriage covenant, <240314>Jeremiah 3:14, "I am married unto you," saith God; and <235405>Isaiah 54:5, "Thy Maker is thy husband; the LORD of hosts is his name." And there is nothing more eminent in the marriage covenant than a mighty prevalency of affection. I should much doubt whether I had really entered into covenant with God, if I had never found any thing of entire marriage affections towards God in Christ for himself. That soul that can, under his distresses, repair to some sense and experience of the prevalency of his affections in it formerly, -- it will relieve him against all his troubles, and only make him cry out for such affections unto God again, that will fully satisfy, when they are drawn out unto him. The remembrance and calling over of these things will greatly relieve and support a soul, whatever its distress or perplexity may be.
Sixthly. I have one consideration more, which is the last I shall insist upon; and that is, to consider in this covenant, whereunto I make my retreat, -- who it is that hath made it with me. And therein I would consider two things; -- the one whereof will have the endearment of admiration, and the other will have full and plenary satisfaction.
Why, it is God that hath made this covenant with us: "HE hath made with me," saith David. If a great, a mighty king or prince of the earth, had made a covenant with us, and confirmed it solemnly by his oath, to take care of all our concerns; so carnal and so fleshy are we, that it would give us great relief against imminent danger and hazards. But who hath made this
533
covenant with us? God hath made it; and two things are considerable in this: --
1. His condescension in entering into this covenant.
2. His sufficiency to satisfy us in it.
1. His condescension. And we may consider the condescension of God, upon the account of his greatness, upon the account of his holiness, and upon the account of his self-sufficiency: --
(1.) Upon the account of his greatness. You may observe in sundry places, that where God doth mention his covenant, or the fruits of his covenant, he doth oftentimes mention his greatness with it. So, <235715>Isaiah 57:15, "Thus saith the high and lofty One that inhabiteth eternity; I dwell with him also" (which is God's covenant) "that is of a contrite and humble spirit." The high and lofty One will condescend to dwell with the poor and humble. And Stephen, <440702>Acts 7:2, mentioning God's calling of Abraham, saith, "The God of glory appeared unto our father Abraham." That the high and the lofty One, the great and the glorious God, should enter into this covenant with poor dust and ashes, worms of the earth as we are! -- the Lord help us to understand it. Condescension is endearing and satisfying, -- we find it so among men. If a man that is great in the world doth but condescend to respect and be familiar towards them that are poor, that are beggars, it is looked upon as a very great matter, and doth wonderfully engage such persons to them that thus condescend: but let that distance be what it will that is between the highest and greatest king and the meanest beggar, they are men still; and, upon some accounts, the meanest may be the better. But there is an infinite distance between God and us, between the high and the lofty One, the glorious God, the possessor of heaven and earth, and poor dust and ashes. That he should take us into covenant, and engage himself by oath for the accomplishment of it; and should accept of our answering of his covenant, and engaging of our hearts unto him, that he should be ours, and that we should be his; -- no heart can fully conceive this condescension. But, --
(2.) There is greater condescension yet; and that is, his great condescension with respect unto his holiness. It is a great condescension of God, upon the account of his greatness, to enter into covenant with man; but it is a
534
greater condescension for the holy God to enter into covenant with sinful man; and therefore, though there was great grace, and great excellency in the first covenant, wherein the Creator entered into covenant with the creature, yet the second covenant is far more excellent and mysterious, where the holy God entered into covenant with sinners. In the first covenant there was no need of a mediator; but when a covenant is made between the holy God and sinners, there comes in the person of Jesus Christ; which shows infinite condescension on the part of God.
(3.) Consider his condescension upon the account of his self-sufficiency. Though God be thus great, and though he be thus holy, yet may he not, however, have some use of poor man? may he not have some need of his service, as the greatest men upon earth have some need of their subjects and tenants? They have a revenue out of them; but God had no need of us at all, or of that service we tender him by virtue of this covenant. <191602>Psalm 16:2, "O my soul, thou hast said unto the LORD, Thou art my Lord." What, then, will he do for God? "My goodness extends not unto thee." -- "It is true, thou art my God in a way of mere sovereign grace, but what I can do reaches not unto thee." So he saith, Job<183506> 35:6-8,
"If thou sinnest, what doest thou against him? or if thy transgressions be multiplied, what doest thou unto him? If thou be righteous, what givest thou him? or what receiveth he of thine hand? Thy wickedness may hurt a man as thou art; and thy righteousness may profit the son of man."
God receives no profit, no advantage by it; so that it is an infinite condescension in God with respect to his self-sufficiency, and that upon two accounts: --
[1.] Upon the absolute, eternal self-sufficiency of his own nature. All the creatures in the world add nothing to God's state of blessedness. He made them, not that he might have advantage by them, but that he might communicate of his own goodness unto them. He was no less infinitely, eternally blessed before a creature was made to contemplate his glory, than he is now.
535
[2.] Suppose all those he takes into covenant should fail him, "he can out of stones raise up children unto Abraham;" -- he can bring up another people that may serve him to his praise and glory.
That is the first thing that will greatly refresh our souls under distresses, if we consider God's gracious condescension in taking us into covenant with him, upon the account of his greatness, his holiness, and his selfsufficiency; and it is an endearing condescension. "What am I," said Elisabeth, "that the mother of my Lord should come unto me?" Much more may we say, "What are we, that the God and Father of our Lord Jesus Christ should thus come unto us, to take us into covenant with himself?"
2. It will be a relief, if we consider God's all-sufficiency to satisfy our souls in every state and condition. This he made the ground of his covenant with Abraham, -- " I am God Almighty." And if there be any want in God, we are freed from the terms of the covenant; -- that I may speak it to aggravate the sin of our instability, and the not taking up full satisfaction in him. "But is it so?" saith God, "Have I been a wilderness unto you, or a barren heath? as waters that fail?" Have we, at any time in our own experience, failed of any thing all our life long hitherto? have we wanted any thing? Our want arises because we will not admit, we will not receive; or we long after other things, which God is not pleased we should have. There is in God an all-sufficiency of grace and mercy to pardon us; there is an all-sufficiency of spiritual strength to support us and carry us through all our difficulties; there is an all-sufficiency of goodness and beauty to satisfy us; and there is an all-sufficiency of power and glory to reward us.
(1.) There is in God, to meet with our wants, an all-sufficiency of grace and mercy to pardon us, <560303>Titus 3:3, 4. The apostle having made a description of what we were before our conversion to God, and notwithstanding all the paint we put upon ourselves, has given us a character as black as hell: "We ourselves were foolish, disobedient, deceived, serving divers lusts and pleasures, living in malice and envy, hateful, and hating one another." How were we delivered? "The kindness and love of God our Savior appeared." God, who is rich in grace, of his mercy wherewith he loved us in Christ, notwithstanding that cursed
536
condition of ours, pardons, sanctifies, and saves us. There is an allsufficiency of grace and mercy in God, I say, to pardon us. Where is there a believer that cannot say, he has found God all-sufficient to pardon sin?
(2.) There is an all-sufficiency of spiritual strength in God to support us. Here lies our great strait and perplexity, -- the experience of our own weakness, of the unspeakable variety of temptations wherewith we are exercised, of oppositions that we meet withal, especially in such a time, wherein the floods lift up their voice, and rage. Who shall be able to go through all these difficulties, -- these remaining trials, temptations, troubles of our pilgrimage? how shall we be able to withstand them? I know not how it is with others, but it is a wonder to myself that my soul is alive, considering what is come already: but "there is the residue of the Spirit with God." He tells you, <234028>Isaiah 40:28, to the end, that he will not faint in this work of giving out grace and spiritual strength, "He giveth power to the faint; and to them that have no might he increaseth strength." He is able to carry us through all, and cause us to sing, because of his majesty, in the very fire.
(3.) There is an all-sufficiency of goodness and beauty in God to satisfy our souls. We are scattering away our affections "upon every high hill, and under every green tree," <240220>Jeremiah 2:20, -- looking for, and seeking after satisfaction from, perishing things; but we find them all vanity and vexation of spirit: they will appear so unto us. But, "How great is his goodness, and how great is his beauty!" <380917>Zechariah 9:17. O the excellency and desirableness of God, to satisfy and fill all the affections of our hearts, in every state and condition!
(4.) And lastly, there is an all-sufficiency in God to reward us when we shall be here no more. The lion lies at the door, -- death is ready to seize upon us; -- let our condition be what it will, we are entering into eternity: but God hath engaged himself by covenant to be our God; he hath promised to carry us through the dark shade, and to crown our souls with glory. "Be thou faithful unto death, and I will give thee a crown of life."
537
SERMON 3.F54
"Wherefore he saith, When he ascended up on high, he led captivity captive, and gave gifts unto men." -- <490408>Ephesians 4:8.
The design of these words is to show that the gift of the ministry, and of ministers, -- of the office, and persons to discharge that is an eminent fruit of the exaltation of Christ, and a great expression and pledge of his care and love towards his church; and that is my doctrine, which I shall speak unto from them.
FIRST. It is a gift, AujtoJeremiah 3:15,
"I will give you pastors according to mine heart, which shall feed you with knowledge and understanding."
When shall that be? "When," saith he, "I shall take you one of a city, and two of a family, and bring you to Zion," as it is said in verse 14; or, "When I shall call you by the gospel, then I will give you pastors according to my own heart." And that this is a promise of the gospel, and so intended in that place of Jeremiah, you may see, <242304>Jeremiah 23:4, where the promise is repeated, "I will set up shepherds over them, which shall feed them." Verse 5, "When I raise unto David a righteous Branch, and a King shall reign and prosper." It is the great promise, that, under the gospel, Christ would give ministers to his church.
It may be said, "We know how Christ gave apostles when he was on earth; he called them, chose them, sent them: but how doth Christ now continue to give ministers to his church?" That we may not claim an interest in a gift, and a privilege that we have no right unto, I say, by four ways or means doth Christ continue to give ministers, in all ages, unto his church. The church is to consider them as that which is the bottom and
538
foundation of the duties they perform and of the work undertaken this day.
First. He doth it "by the standing law, ordinance, and institution of the gospel," whereby he hath appointed this office of the ministry in the church, as the great Mediator of it. All the saints in the world, all the disciples of Christ, neither could nor ought (whatever necessity they could have thought they had seen of it, -- whatever congruity from the light of nature) to have appointed teachers nor officers among them, neither could it ever have been blessed unto their advantage, if Christ had not, by a standing ordinance and law, appointed such an office. And if that law comes to an end, -- if its obligation ceases, -- the work of the ministry, and the whole office of it, must cease also; but if this ordinance be "as the ordinances of heaven," of the sun, moon, and stars, that change not, it shall never be altered in this world. It is plain, then, the neglect of the work and office of the ministry is so far a rebellion against the authority of Christ. "All power," saith he, <402818>Matthew 28:18, 19,
"is given unto me in heaven and in earth; therefore go preach the gospel: and, lo, I am with you alway, unto the end of the world."
He is exalted, and he gives some to be pastors and some to be teachers, until all the elect of God are brought unto the unity of the faith, and unto a perfect man, -- unto the measure of the stature of the fullness of Christ.
Secondly. The second thing he doth is, "the giving spiritual gifts" unto men, whereby they may be enabled unto the discharge of the office of the ministry, as to the edification of the church in all the ends of it. Gifts make no man a minister; but all the world cannot make a minister of Christ without gifts. If the Lord Jesus Christ should cease to give out spiritual gifts unto men for the work of the ministry, he need do no more to take away the ministry itself; it must cease also: and it is the very way the ministry ceases in apostatising churches, -- Christ no more giving out unto them of the gifts of his Spirit; and all their outward forms and order, which they can continue, are of no signification in his sight.
Thirdly. Christ doth it by giving power unto his church to call persons to that office, by him appointed and prepared by the gifts to bestows. And you may observe three things concerning this power: --
539
1. That this power in the church is not despotical, lordly, and absolute. It is not from any authority of their own; but it consists in an absolute compliance with the command of Christ: it is but the doing what Christ hath commanded; and that gives virtue, efficacy, and power unto it. "Look not upon us as though, by our power and our virtue," may the church say, "we have made this man a minister this day. It is in the name and authority of Jesus Christ alone, by which we act; in obedience unto that. he is so constituted and appointed."
2. There is no power in any church to choose any one whom Christ hath not chosen before; that is, no church can make a man formally a minister, that Christ hath not made so materially, if I may so say. If Christ hath not pre-instructed and prefurnished him with gifts, it is not in the power of the church to choose or call him. And where these two things are, -- where the law of Christ is the foundation, and where the gifts of Christ are the preparative, -- thereupon the church calls, and persons are constituted elders by the Holy Ghost, and overseers of the flock; as in <442028>Acts 20:28. Because he gave the law of the office, and because he gave these gifts to the officers, therefore are they constituted by the Holy Ghost. They were the ordinary elders of the church of Ephesus to whom the apostle gives in charge "to feed the flock of God, over which the Holy Ghost had made them overseers."
3. The way whereby the church doth call or constitute any person unto this office thus appointed, is, by giving themselves up unto him in the Lord; which they testify by their solemn choice and election by suffrage: the way, I say, is, by submitting themselves unto him in the Lord, witnessing it by their solemn suffrage in the choice of him. 2<470805> Corinthians 8:5, "And this they did," saith the apostle (namely, the saints of Macedonia), "not as we hoped" (much beyond our expectation), "but first gave their ownselves to the Lord, and unto us by the will of God." It is the great work you have to do, let me tell you of this church, in your calling of an officer, to give up yourselves unto him by the will of God, to be led, guided, instructed, directed, -- to have the work of the ministry fulfilled among you to your edification: and this submission wherein (as I could evince by arguments sufficient) the essence of the call doth consist, is to be testified by suffrage or by choice. When God ordered the Levites to be set apart unto the service of the tabernacle, in the name and on the
540
behalf of the whole congregation, to show what weight he laid upon the consent and suffrage of the people, he caused all the people to come together, and to lay their hands upon them, <040809>Numbers 8:9, 10,
"Thou shalt bring the Levites before the tabernacle of the congregation; and thou shalt gather the whole assembly of the children of Israel together" (all the church): "and thou shalt bring the Levites before the Lord; and the children of Israel shall put their hands upon the Levites:"
namely, to testify their consent in their solemn dedication to the Lord to minister in the tabernacle in their name, and on their behalf.
We have, in the New Testament, thirteen times mentioned the setting apart of ministers unto their office; some of which I shall mention. The first account is in <440115>Acts 1:15, unto the end. It was while they were praying -- upon a sermon of Peter's which he preached unto them -- that they went about their work; "for every thing is sanctified by the word and prayer." There was an apostle to be called. But here God was to have a peculiar, sovereign interposition, and to give a special manifestation of his own divine choice; so that it could not be absolutely left unto the choice of the church. Yet thus far they went, that antecedently unto God's choice, "they appointed two," verse 23. This was the first church act that ever was performed in the New Testament. There was in it a pattern to be laid for after times and ages. Let the church proceed as far as possible with a reserve to the sovereignty of God. "They appointed two;" so far, I say, they went; and then God took his man. But still, to preserve the liberty of the church herein, it is added, when God had taken him, sugkateyhfis> qh, -- he was by common suffrage, as the word signifies, reckoned among the apostles. There was antecedently allowed them the choice of two; and, consequently, their common suffrage that he should be among the number of the apostles. The next call we have is in Acts vi., which is the "call of deacons;" where the whole matter is, by the assembly of apostles, referred unto the body of the church. One would wonder how such a forgetfulness should befall a world of men who call themselves Christians, to do all these things without them, as though the church had no concern in them, when the whole body of the apostles, being assembled together (who had all the power: and authority in their hands Christ had
541
committed unto any of the children of men), direct the church to use what power Christ had intrusted them with. "Brethren," say they, "look out from among yourselves," verse 3. "And the saying pleased the whole multitude," verse 5: "and they chose Stephen, a man full of the Holy Ghost;" and so the rest who were afterward set apart. If all the apostles were upon the earth together, where there was in truth a church of Christ., called according to his mind, they would not undertake to deprive the church of their liberty; which any man now, who is far from an apostle, you know, will take upon him at any time. A third Scripture where it is mentioned, is <441423>Acts 14:23, "And when they had ordained them elders in every church," etc. I confess I am not free to manage the argument now from this place, although it is the most cogent; because it depends merely and purely upon the signification of the original word. Only this I would recommend to you, that before interest had guided men in what they had to do, all the translations that were extant in English did read this text, "And ordained them elders by election," as the word doth signify: so you will find it in your old translations. But since, it was left out to serve a turn. We may freely say, there is no one instance to be found in the whole New Testament concerning the practical part of communicating an office unto any person, but it is peculiarly also declared that it was done by the election of the multitude, or the body of the church.
This is the third way whereby Christ continues to give these gifts unto men.
Fourthly. The fourth way is, by his law, ordinance, and institution, that the person so qualified, and so called, should be solemnly "set apart by fasting and prayer." So you have it, <441423>Acts 14:23, "And when they had ordained them elders" (chose them elders) "in every church, and had prayed with fasting, they commended them to the Lord." And upon the like occasion, when Paul and Barnabas were to be separated anew unto a special work, it is said, <441303>Acts 13:3, "When they had fasted and prayed, they sent them forth."
These, then, are the four ways to answer that great inquiry, How doth Christ continue to give ministers unto the church? He doth it by his law constituting the office, -- the law in the gospel, which is an everlasting ordinance; -- he doth it by his Spirit, communicating gifts unto persons;
542
-- he doth it by his church calling of them, and by a submission to them according to the will of God, and testifying that submission by their suffrage; -- he doth it by his ordinance of solemnly setting them apart with fasting and prayer. And these, my brethren, are things that we are come together about this day. This is our faith, this is our warrant; wherein we do not pursue our own imaginations, nor the inventions of other men, nor follow cunningly-devised fables, but, from first to last, have our warrant from Christ. The good Lord pardon us wherein we come short of the preparation of the sanctuary, and accept us according to the desire of our hearts, to do the service of his house and tabernacle!
I will but speak a word or two of use to this part, and then we will proceed to that work which is your part this day; whereunto, if God give strength, I shall add some farther instructions, and then desire the help of our brethren present to carry it on.
First, then, if there be any office, let it be under never so glorious or so specious a title, if Christ hath not appointed that office by virtue of gospel ordinance and institution, there is a nullity in it, -- it is no gift of Christ; let who will bear it and discharge it, with what formality soever they come unto it, -- popes and cardinals, metropolitans and diocesans, -- there is a nullity in the office, by reason there is no law, ordinance, or institution of Christ appointing of it. All the outward order and solemnity in the world, and all the holiness of persons, when engaging in such an office, cannot give it a right and title; because it wants the law of Christ for its foundation.
And where the office itself is appointed by Christ, if there be no communication of gifts unto the person, there is not a nullity in the office, absolutely; but there is a nullity as to the person. It is essential to the office, that Christ choose the person by communicating of gifts unto him. Where this is not, I will not say that there must always (for things are greatly varied with circumstances) be a nullity in all administrations; but there is a nullity in the person ministering before Christ.
Secondly. Let the church consider aright how they are to receive, and what apprehensions they have of, a minister that comes to them according to this law, order, and institution of Christ, which I have unfolded to you. He is a gift of Christ. It requires wisdom and prudence in a man to receive a
543
gift (consider what he doth, -- he takes an obligation upon himself); much more to receive a gift from a prince. But to receive a gift, and so great a gift, from Christ! -- certainly there ought to be some particular preparation of our hearts for it. How great a mercy, how great a gift this is, I could easily demonstrate.
There are two things that I will but name: --
1. Valuation and thankfulness.
2. Improvement.
As soon as, we are a church of God, these things are expected of us. When we receive so great a gift from Christ, he expects that it be valued, that it be thankfully received, and that it be duly improved.
And on the part of him, or of any of us who are called to the ministry, undoubtedly it is incumbent upon us so to behave ourselves, and so to approve ourselves, as that we may own ourselves to be a gift of Christ unto the church, and be owned by the church as a gift of Christ. I do not know, for my own part, a more trembling thought that a minister hath, or can have, in the consideration of his office, work, and duty, whereunto he is called, than this one, "How shall I approve myself, so as to be looked on as a gift from Christ given unto the church?"
There are three things that are required in every one who may be esteemed to be a gift given by Christ unto the church: --
1. An imitation of Christ;
2. A representation of him; and,
3. Zeal for him: --
1. An imitation of Christ, as the great shepherd of the flock, in meekness, in care, in love, in tenderness towards the whole flock. So Christ is described, <234011>Isaiah 40:11,
"He shall feed his flock like a shepherd; he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young."
544
Here is the great pattern, here is an example for all who are shepherds of the flock under Christ (who intend to give an account with comfort unto the great shepherd of the sheep, when he shall appear at the last day), -- in meekness and condescension giving out help and assistance, bearing with all things, that cannot particularly be insisted upon; and especially conforming unto him who knows how to have compassion on the ignorant, and them that are out of the way.
2. There is required a representation of Christ, and that in all his offices; --
(1.) A representation of him in the rule and conduct of the church; that the church, under our rule and conduct, may be sensible that the government of Christ is spiritual and holy. What a woeful presentation of Christ is made by men who undertake to rule the church of God with rods and axes, with fire and fagot! Is this to represent the meek and holy King of the church, or rather a devouring tyrant, unto the world? It is our great work, in what interest Christ hath given us in the rule of the church, to represent him as spiritual, as holy, as meek, -- as universally tending to edification, and not to destruction.
(2.) To represent Christ in his prophetical office. He was the great teacher of the church; and the principal work of ministers is, "to preach the word in season and out of season;" -- by all means to carry on the church in the knowledge of God, and of our Lord and Savior Jesus Christ. "I will give them `pastors that shall feed them with knowledge and understanding.'" Those who take upon themselves to be pastors, and neglect this work of feeding the flock, may, at as cheap a rate, and with equal modesty, renounce Jesus Christ.
(3.) Christ is to be represented in the imitable part of his sacerdotal office; which is, to make continual prayers and intercession for the church, -- and that church, in particular, whereunto we belong. So the apostle speaks, <510412>Colossians 4:12, "Epaphras, who is one of you" (that is, he was one of their elders and teachers), "a servant of Christ, saluteth you, always laboring fervently for you in prayers, that ye may stand perfect and complete in all the will of God." It is a great work thus, in all these things, to represent Christ in all his offices unto the church; and, indeed, who is sufficient for these things? I might add.
545
3. Zeal for Christ. He that comes as an ambassador from Christ, in Christ's stead, will have zeal for all the concerns of Christ in the church; for his worship, for the purity of his ordinances, for the conversion of souls, and for the building up of the saints. This is required of them who are thus a gift from Christ.
This is the first thing that my text doth suggest unto me, -- namely, that the ministry is the gift of Christ.
And having proceeded so far, I will here stay a little, and desire the church would attend to their work and duty. After which, if God give strength, I will speak somewhat more unto the eminency of this gift, according as it is set out in this text.
[Then the church assented to the election, by the lifting up of their hands; and the Doctor went on.]
I have showed you that the ministry and ministers are a gift that Christ himself gave the church. I shall now show you (which was the SECOND part of my proposition), that it is a great and eminent gift, or an eminent fruit of the exaltation and mediation of Christ: --
First. It appears to be so from the "great and glorious preparation'' that was made for it. When did Christ give this gift? "When," saith he, "he ascended up on high, he led captivity captive, and gave gifts unto men." The words are taken out of <196817>Psalm 68:17, 18,
"The chariots of God are twenty thousand, even thousands of angels: the LORD is among them, as in Sinai, in the holy place. Thou hast ascended on high, thou hast led captivity captive: thou hast received gifts for men."
The words, you see, in the first place are spoken of God himself, and applied by our apostle to Christ, upon these two grounds: --
1. Because it was peculiarly the Son of God who appeared so to the fathers under the Old Testament. It was he who appeared to Abraham, and gave him the promise; and to Moses in the bush; it was he who gave the law at mount Sinai; and appeared to Joshua for the conquest of Canaan, where the church was to be set up; -- so it was still the same person, though the articles were varied.
546
2. Because whatever was done in a way of solemnity under the Old Testament, was a representation, or a means of introducing of things that were to be done under the New. How did God lead "captivity captive," on the glorious giving of the law upon mount Sinai? That was the day wherein he made his people free. They had no rule, no order, no polity before that, but were under the relics of that captivity which they underwent in Egypt. God now had conquered Pharaoh, and triumphed gloriously over him in the Red sea, -- over him and his host who had kept the people so long in bondage. He led captivity captive, and brought forth his people into liberty, -- though it was but an initial liberty: it was a bondage in comparison of what was to ensue; but it was the beginning of liberty to them. And all this was to represent the glorious conquest at the ascension of Christ, expressed, <510215>Colossians 2:15,
"And having spoiled principalities and powers, he made a show of them openly, triumphing over them in it,"
or in himself. When he spoiled Pharaoh, he triumphed over him gloriously, -- "The horse and his rider hath he cast into the sea." It was the same divine person, who did that as a type of what he would do when he should spoil principalities and powers, -- Satan, death, hell, sin, and all the spiritual adversaries of the church, -- triumphing over them: then did he lead captivity captive. And therefore you may observe the change of the words, which all do who speak to this thing. In the Psalms, it is said, "Thou hast ascended, on high, and led captivity captive, and received gifts for men." In my text it is said, "He ascended on high, and led captivity captive, and gave gifts unto men." Though Christ be spoken of as God in the <196801>68th Psalm, wherein he was incapable of receiving gifts, yet it was in a mystery and prophecy that he should be in that state and condition wherein he should receive them, and receive them that he might give them; as in <440232>Acts 2:32. When he was exalted on the right hand of God, and received the gift of the Spirit, he then gave it out unto men.
What is all this great preparation now for? what is it the apostle ushers in upon this theater of glory? Nothing less than the giving of ministers unto the church. "He ascended up on high, and led captivity captive, and gave gifts unto men." What, I pray? Some to be pastors and teachers. There is a greater glory in giving a minister to a poor congregation, than there is in
547
the instalment and enthroning of all the popes, and cardinals, and metropolitans, that ever were in the world: let their glory be what it will, Christ is upon his theater of glory in the communication of this office and these officers.
Wherein, will you say, is this glory? You see no beauty, no comeliness in it: no more did the unbelieving world in the person of Christ, nor ways of Christ. Was there not a great deal of glory in the setting apart of Aaron unto his service, in all his glorious garments and ornaments, with all the solemnity of sacrifices that was used therein? doubtless there was. But saith our apostle, "It had no glory in comparison of the ministry of the Spirit. This is a glory that doth excel," 2<470310> Corinthians 3:10. The reason why we see not the glory of it is, because we are carnal. It is a spiritual glory. God himself presides over the work of this day. "I will place my tabernacle with them, and I will walk with them, and be their God," <032611>Leviticus 26:11, 12. If we are the church and tabernacle of God, God walks among us this day; Christ is among us by his special presence. "Where two or three are gathered together in my name, there am I in the midst of them," <401820>Matthew 18:20. And much more may his presence be expected in so great a transaction of his authority as this we are now engaged in. The holy and elect angels are present with us, to give glory to the solemnity. Hence our apostle charges Timothy, chapter <540521>5:21, "I charge thee before God, and the Lord Jesus Christ. and the elect angels, that thou observe these things. Why before the elect angels? Because they are present as witnesses in the collation of authority from Christ. Thou hast thousands of witnesses more than thou seest; there are more eyes upon thee that thou takest notice of ; -- God is present, Christ is present, the elect angels are present. These things are the true and faithful sayings of God. Here, then, is glory and beauty, in that it is not only a gift, but an eminent gift. That is the first thing in my text.
Secondly. It is glorious and eminent from the foundation and spring of it, -- which is the humiliation and death of Christ. "Now that he ascended, what is it, but that he also descended into the lower parts of the earth?" Why doth the apostle mention here Christ's descending? Was it to take the advantage of a word because having mentioned his ascension, will he mention also descension? No; that is not the way of the Holy Ghost. There was no reason to mention it absolutely in this place: it must be with
548
reference to the end that was under consideration. "There is something," saith he, "in Christ's descending into the lower part of the earth that doth contribute to this great gift of the ministry."
The lower part of the earth may have a double interpretation: --
1. The earth may be spoken of with reference to the whole world.
2. Some part of the earth may be spoken of with reference to some other part.
1. If you take it in the first sense, Christ's descending into the lower part of the earth, -- that is, into this lower part of the creation, which the earth is, -- then it is the incantation of Christ and his humiliation that he intends: which is so expressed, <430313>John 3:13, "No man hath ascended, up to heaven, but he that came down from heaven, even the Son of man," etc. Christ's descending and coming down, was by taking our nature upon him. So it may be here. "He descended into the lower parts of the earth," that is, "He came and assumed our nature, and was here in a state of humiliation."
Or, 2. The lower part of the earth intends a comparison between some part of the earth itself; and so may be taken for the grave; -- "He descended into the grave." The burial of Christ, which was a great and evident testimony of his real death, is that which is intended; and so I look upon it in this place. The very descent of Christ into the grave, which is the lowest part of the earth that mankind descend into, is the apostle's meaning.
And observe from hence, that the death of Christ hath a influence into this gift of the ministry. It is a branch that grew out of the grave of Christ: let it be esteemed as lightly as men please, had not Christ died for it, we had not had a ministry in the world.
And two ways the ministry relates to the death of Christ: --
1. Because it was necessary unto his receiving of that power whereby alone he was able to give ministers. See that at large, <501706>Philippians 2:6-11. It was his humbling himself unto the death, even the death of the cross, that was required to that exaltation whereby he had power to give
549
ministers. The mediatorial authority of Christ, whereby he was enabled to give ministers to the church, was founded on his death. And,
2. It respects his death, because the very end of the ministry is, to preach that peace to mankind which was made by the death of Christ, <490214>Ephesians 2:14, "He is our peace," -- he hath made peace for us; and in verse 17, "Came and preached peace to you which were afar off, and to them that were nigh." How did Christ come and preach peace to the Gentiles, -- to them that were afar off? It was no otherwise than by instituting the office of the ministry, and sending his ministers to preach peace to them. And we that are ministers may know the near relation of our office to the death of Christ, which will greatly direct us in the work we have to do; which is, I say, to preach that peace that was made with God by Christ. This is another thing in the text that sets forth the beauty, glory, and eminency of this great gift of Christ.
550
SERMON 4.F55
"But all these worketh that one and the self-same Spirit, dividing to every man severally as he will." -- 1<461211> Corinthians 12:11.
YOU are a church of ancient standing, and therefore are acquainted both with the duty and practice of it. God hath guided you to call them to office over and among you who have been long experienced in the work of the ministry; so that I am sure neither they nor you stand in any need of my instruction, as to particular duties. Therefore I shall speak a word in general unto that which is the foundation of all our station, work, and duty, from these words, in 1<461211> Corinthians 12:11, "But all these worketh," etc.
There is this disadvantage in preaching upon a particular occasion, especially for one who hath no more strength than I, that either we must omit insisting on the particular explication of the text, or be prevented in that which we aim at particularly from it. Both cannot be done; therefore I shall only give you the substance of the words, in that proposition which I intend to insist upon; namely, --
That it is the work of the Spirit of God, in all ages of the church, to communicate spiritual gifts and abilities to those who are called according unto his mind to the ministry of the church, to enable them unto all evangelical administrations, to his glory, and the edification of the church.
Had I time, I would inquire into these two things: --
1. Whether the Holy Ghost doth indeed continue to communicate spiritual gifts, distinct from natural endowments and acquired abilities, to the discharge of the work of the ministry, to his glory, and the edification of the church. And,
2. Whether these spiritual gifts and abilities, so communicated, be not the material call to the work of the ministry, antecedently required to the formal call thereunto.
As to the first it is opposed by them who say that these spiritual gifts we talk of are nothing, indeed, but men's natural and acquired abilities, with an
551
ordinary blessing of God upon their ministry; and for other spiritual gifts there are none.
As to the second, it is denied that there is, or ought to be, an outward way and order for calling men to the office of the ministry; and that a compliance therewith makes their call good, valuable, and lawful, whether they have of these gifts we talk of or no. And in these two lie all the contests about church order and worship that we have in the world.
But I shall only speak in the general unto the above proposition, -- namely, that it is the work of the Holy Spirit, in providing of an able ministry of the New Testament, for the use of the church to the end of the world, to communicate to them who are called according to his mind spiritual gifts and abilities, to enable them to the discharge of their duty in the administration of all ordinances, to the glory of Christ and the edification of the church. The proving of this one proposition, in which is the life of all gospel order, is all I shall do at this time.
And I shall do it in these following observations, principles, and deductions from it: --
First. Our Lord Jesus Christ hath faithfully promised, <402820>Matthew 28:20, that he will be present with his church "unto the end of the world." It is his temple and habitation, "wherein he dwells, and in which he walks." And this is that which essentially and fundamentally differenceth his church from any other assembly or society of men whatever. Let men cast themselves into what order they please, and let it be the order that they apprehend prescribed unto them in the Scripture; or let them invent a better for themselves, as they think; and let them derive their title to power and authority whence they will; if Christ be not present with them, when they have done, they are no gospel church. They want a foundation; and where there is no foundation, the higher they raise the building, or the more glorious they make the appearance of it, the sooner it will tumble down and come to nothing. I shall not repeat those promises of Christ's presence now; they are known unto you: and this is the great interest of any church, to secure the promised presence of Christ with them. You have, I hope, under the conduct of the Holy Spirit of God, been guided in your choice of such persons as are able and faithful, to go before you in the work of the Lord: but your design ought to be, that thereby you might
552
receive pledges of the presence of Christ with you; else all other things will be of no value. There are some who are little solicitous about these things. Do but build a house in such a frame, and say certain words, and suppose Christ is immured there; and there is a church built and made! But the observance of all outward rules and order, according to the gospel, will not constitute a church, unless Christ be taken into it. Moses built a tabernacle according to the mind of God; "according unto all that God commanded him, so did he," <024016>Exodus 40:16; -- but when he had framed it exactly, and set it up, and put every thing in its place, it was but an ordinary tabernacle, till the glory of God entered into it. And so it was with Solomon's temple; it was but an ordinary house, until the glory of God entered into it. And suppose we could frame our church societies according to the rule of the gospel, as Moses framed the tabernacle according to the pattern showed him in the mount; they would be no churches of Christ, unless the glory of Christ enter into them. Here is our difference and advantage: -- the glory of God entered into the tabernacle and temple of old in clouds and darkness; but the glory of God enters into the gospel church, under the New Testament, in light. This is the first head, -- Christ hath promised to be with his church to the end and. consummation of all things.
Secondly. Christ is thus present with his church, principally and fundamentally, by his Spirit. There are three ways of the presence of Christ: --
1. He is everywhere essentially present; present with all things by the immensity of his divine nature. Christ did not promise this, for it is not a subject for a promise. The promises are of what may be, and not of what cannot but be. This presence is necessary, and cannot be otherwise; neither doth it make any alteration. It doth not make a church; it doth not make one place heaven, another hell. I speak of the immense presence of the divine nature. Again,
2. Christ is, or may be, present in his human nature: this was that which brought a great entanglement on the spirits of his disciples. He told them he would never leave them; and where but two or three of them were assembled in his name, he would be among them, <401820>Matthew 18:20. At length he comes and tells them, "It is expedient for you that I go away,"
553
<431607>John 16:7. This filled their hearts with trouble; they knew not how to reconcile these things. Afterward, they were told that he was so gone from them as that they must not look for him till the day of judgment, <440321>Acts 3:21. There must be, therefore, some other presence of Christ besides the essential presence of his divine nature, and besides the presence of his human nature; how else shall the promise be accomplished? Saith Christ, "I will tell you what that presence is; I will send you the Holy Ghost, to supply the presence of my human nature." It is the substance of the 14th, 15th, and 16th chapters of John, to declare this. "I will send you the Comforter to abide with you, to enable you to all church work. Therefore, though I am with you, and have instructed you, yet you can perform no church work at all, until the Holy Ghost comes. Abide at Jerusalem, till you have the promise of the Spirit." After the ascension of Christ, the apostles went about no church work till they had received the Holy Ghost. And Christ hath no vicar, but the Spirit. The truth is, the world grew weary of him, and took the work out of his hands for which he was promised; and he would have nothing to do in that which they call "the church." I need not prove this; it hath been the faith of the catholic church, from the first foundation of it, that the promised presence of Christ with his church was by his Spirit. Some begin to say in our days, that Christ is no otherwise present than by the outward ordinances of it., -- his word and sacraments. I grant he is present with them, as pledges of his presence, and instruments wherewith, by his Spirit, be doth effectually work; but to make them the whole presence of Christ with us, I do not know what better church-state we have than the Jews, when they had the law of old.
Thirdly. This presence of the Spirit is promised and given unto the church by an everlasting covenant, <235921>Isaiah 59:21:
"As for me, this; is my covenant with them, saith the LORD; My Spirit that is upon thee, and my words which I have put in thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy seed, nor out of the mouth of thy seed's seed, saith the Lord, from henceforth and for ever."
To whom is this promise made? It is made unto the gospel church. In the verse foregoing, "The Redeemer shall come to Zion, and unto them that turn from transgression in Jacob, saith the LORD. As for me, this is my
554
covenant with them." With whom? With them the Redeemer comes to in Zion, to redeem from iniquity. What is God's covenant with them? It is his word; his word shall be in them. Suppose this promise to cease, and God doth not continue his word to any people; will not their church-state cease, which is built upon the doctrine of the prophets and apostles, which is the word of God? Yes, take away the foundation, the state must fall. God's covenant is broken with a people, where he doth not continue his word. But how is it with the "Spirit of God?" He is also promised in the same covenant. Now, suppose there be not a continuance of this promise, -- then I say, all covenant, relation between God and a people must be dissolved; "For this is my covenant, saith the LORD etc.; -- as if he had said, "If I maintain a covenant with a people, I will give them my Spirit, to abide with them for ever." That covenant whereby you are joined, is dependent on this great promise; and if this be not made good, your church-state comes to an end, notwithstanding whatever outward order there may be among you. But he hath given his church a covenant which "shall abide for ever."
Fourthly. It is from hence that the ministry of the gospel is "the ministry of the Spirit," 2<470306> Corinthians 3:6-8,
"Who also hath made us able ministers of the new testament; not of the letter, but of the spirit."
There were never but two ministrations, or two ministries, in the world, that were accepted of God; the one was "the ministration of the letter and of death;" the other was, and is, "the ministration of the Spirit, and of life:" and they were both glorious ministrations. That of the letter and death was glorious from its institution. You know what a glorious institution it had at mount Sinai, from the manner of its performance, in a glorious sanctuary or tabernacle, and temple. And from its signification it was glorious. "But the ministration of the Spirit is much more glorious." There never were but these two ministrations. If there be a ministration that is not a ministration of the letter and of death, nor a ministration of the Spirit and of life, it is Antichrist's. Now, the first it cannot be: the ministration of the letter and of death is the ministration of the law; and the ministration of the gospel is the ministration of the Spirit. But say some, "It is so, because the Spirit of God hath revealed all gospel
555
dispensations; without which it had not been within the compass of the reason of man to have found them out." But, in answer to this, the Spirit of God revealed all the ordinances and ministrations of old, from first to last, even the little additions that David made after Moses' time. 1<132812> Chronicles 28:12, 19, "All these things did the hand of God teach me by the Spirit." So that if it be the ministration of the Spirit, because the Spirit revealed them; so was the law the ministration of the Spirit, because the Spirit revealed that. The ministration of the Spirit must signify, either that the Spirit is the efficient of the ministration, or the effect of it. If the Spirit be the efficient of the ministration, then it is the Holy Spirit of God giving spiritual gifts and abilities to the ministers of the gospel, to enable them to administer all gospel ordinances to the glory of Christ and the edification of the church. Or the ministration of the Spirit may signify the communication of him, and so be the effect of the ministration. <480302>Galatians 3:2, "Received ye the Spirit by the works of the law, or by the hearing of faith?" -- that is, "Received ye the Spirit by the law, or by the gospel?" Then this follows, that so long as there is the preaching of the gospel, there is the communication of the Spirit. Take it which way you will, it is sufficient for my end. If you take the Spirit to be the efficient of the ministration of the church, enabling its ministers to perform their work, or for the effect of the ministration, -- he is to abide with the church for ever. For the clearing of this, which is the hinge on which all gospel order turns, we have gone thus far, -- that Christ hath promised the Spirit to be with the church; that it is neither the essential presence of his divine or human nature in particular; and that the Spirit is promised to be with the church by an everlasting and unchangeable covenant: from whence it is the gospel is the ministration of the Spirit and of life, and not of death.
Fifthly. Let us consider the general end why the Spirit is thus, promised unto the church. God hath promised unto Jesus Christ, that he shall have a kingdom and church in the world while the sun and moon endure. <197717>Psalm 77:17, "His name shall endure for ever: his name shall be continued as long as the sun;" -- that is, to the end of the world. <230907>Isaiah 9:7, it is said, "Of the increase of his government," or church, "there shall be no end;" -- he shall order it for ever. <401618>Matthew 16:18, "Upon this rock I will build my church," -- that is, upon himself, -- "and the gates of hell shall not prevail
556
against it." Now, this promise doth Christ require that we should mix with faith; which we cannot do, unless there be some ground for the infallible accomplishment of it. Whereon, then, doth depend the certain accomplishment of this great promise that God hath made unto Jesus Christ, concerning which we have as much reason to have our faith exercised at this day as ever? It must depend on some work of God or man. Suppose it depends on some work of man, -- that is, upon the steadiness of the will of man in yielding obedience unto Jesus Christ, and so continuing his church and kingdom in the world, leaving the ordering of the things of the church according to God's institution of it, -- and maintain, withal, that God doth not by effectual grace determine the will of man to obedience; and then God himself can only conjecture. Nor does this lay any ground for us to mix it with faith; but rather faith will depend on men's doing their duty in the world: which, indeed, can be no real ground of faith; for what happens in one place, in the same circumstances of things, may fall out in another: and we know some places where the gospel hath been embraced, and afterward hath come to nothing. Therefore, certainly, the accomplishment of this promise must depend upon the work of God. If you ask, "What work of God that is whereon the certainty of this promise doth depend?" I say, It is this work, and no other, of sending the Holy Spirit.
There are but two things to be considered therein, -- its internal form, and its external form. Its internal form is union to Jesus Christ by saving grace; its external form and constitution is according to the law of the gospel, and its power: and this cannot be continued without the continued ministration of the Spirit of God in and with his church. To suppose the internal form, (that we may have union with Christ, or saving grace) without the effectual work of the Spirit, is at once to blot out all. Therefore, if God should cease to communicate the Spirit, as to an internal, saving work upon the hearts of the elect, the church would cease as to its internal form. No church would have a relation unto Jesus Christ as the mystical head, if God should cease to communicate the Spirit as to gifts. For the outward administration and form of the church, whatever order you bring into it, cannot be accounted a church of Christ, unless there be the presence of Christ in it. And no man can make confession "that Jesus Christ is the Lord, but by the Holy Ghost," 1<461203> Corinthians 12:3. You can make no
557
profession, continue no dispensation of ordinances, or any thing that is acceptable unto God, without the Holy Ghost. The sum of all you do this day is, your acknowledging Jesus Christ to be the Lord, -- that you are in subjection unto his authority, that you are in the observation of his appointments, and that you recommend your consciences unto him who is "your Lord and your God." But you must have the Spirit of God and his presence, in order to this. The Holy Ghost is promised and given for the continuance and preservation of a church here below, and therein for the accomplishment of this promise which God hath made to us, to continue with the church to the end of all things. And if he should cease as to either of his operations, -- either in working internal saving grace, or spiritual abilities for gospel administrations, -- the church must cease, both in the internal and external form and power of it.
Having laid this foundation, I come, in the next place, --
Sixthly. To some particular proof of the proposition, -- namely, that the Holy Ghost thus promised, thus sent, thus given, doth furnish the ministers of the gospel, according to his mind, with spiritual abilities in the discharge of their work; and without it they are no way fitted for nor able to it, -- no way accepted with Christ in what they do, nor can give any faithful account of what they undertake. It is that which the Lord Jesus Christ intends to declare unto us, <402514>Matthew 25:14-30. You have an account there given of the continuance of the church, the kingdom of Christ, in the world to the end of it. The great Lord is gone away, and intends to return again at the end of the world; in the meantime, he hath appointed servants to take care of the administration of the affairs of his house and kingdom: and for this end he gives them talents that they may trade with. He gives them variously, as he pleases; -- to one, five; to another, two; and to another, but one; and he provides work for all their talents. Some men have grown so rich in the world that they care not to employ their stock; but it must not be so with us. We shall have trade for all our talents. None have so little but they may trade. He that had but one might have traded, as well as he that had five; and been as well accepted. It is agreed by all, that they are spiritual abilities that Christ gives his servants to trade with in the administration of gospel ordinances. And these three things are plainly held forth in the parable: --
558
1. That wherever Jesus Christ calls and appoints a minister in his house, for the building work of it, he gives him spiritual abilities to do that work by the Holy Ghost. He set none at work in his house, when he went away, but he gave them talents.
2. For men to take upon them to serve Christ as officers in the work of his house, who have received none of these spiritual abilities to work with, is a high presumption, and casts reflection of dishonor on Jesus Christ; as if he called to work and gave no strength; as though he called to trade, and gave no stock; or required spiritual duties, and gave no spiritual abilities. Christ will say to such at the last day, "How came ye in hither?
3. This is plain in the parable, also, that those who have received talents, or spiritual gifts and abilities of the Holy Ghost, they are to trade with them. And I do not know a warning that I judge more necessary to be given those who are called this day, than to charge them not to trade too much with their natural gifts, and abilities, and learning. These are talents in their kind; but it is the Spirit must manage all that learning they have, or it will prejudice them and you also. I have known some good men have been so addicted to their study, that they have thought the last day of the week sufficient to prepare for their ministry, though they employ all the rest of the week in other studies. But your great business is, to trade with your spiritual abilities.
There is another testimony given to this (to name one or two among many), in <451204>Romans 12:4-8,
"For as we have many members one body, and all members have not the same office; so we, being many, are one body in Christ, and every one members one of another. Having then gifts, differing according to the grace that is given to us, whether prophecy, let us prophesy according to the proportion of faith; or ministry, let us wait on our ministering; or he that teacheth, on teaching; or he that exhorteth, on exhortation," etc.
It is not to my present concern whether offices or duties are intended in this place; but three things are plain to me in this text: --
1. That this discourse and direction doth concern the ordinary state of the church in all ages. I profess to you I had rather a thousand times be of their
559
opinion, bad as it is, who say that all church-state is ceased, than that there may be a church-state when these gifts and graces are not. If I did not see these graces and gifts continued to some, to keep up the ordinances of the church in some measure, I should believe it had ceased.
2. That gifts are the foundation of all church work, whether it be in office or out of office. "Having therefore gifts, let us," saith the apostle, do so and so. If there be no spiritual gifts, there is no spiritual work. Spiritual gifts are the foundation of office, which is the foundation of work in the church, and of all gospel administrations in a special manner, according to the gifts received. Truly, it may be you may think it lost labor to prove this; but there is nothing more despised or reproached in this world than this one apprehension, that there are spiritual gifts given unto persons, to enable them to perform all gospel administrations.
3. That not only the discharge of duty and work depends on the administration of gifts, but the measure of work depends upon the measure of gifts; it is according to the measure every one hath received: and there are many measures. As long as there is any measure of spiritual gifts, let it not be despised among you. The gifts of the Holy Ghost are not only for work, but, I say, for the measure of work, <490408>Ephesians 4:813. All these spiritual gifts the Holy Ghost doth bestow, to enable persons to perform their work.
Seventhly. As spiritual gifts are bestowed unto this end, so they are necessary for it. There can be no gospel administration without spiritual gifts; the ministration of the gospel being the ministration of the Spirit, and all gospel ministrations are spiritual ministrations. The truth is, one reason why they are called so, and are so, is, because they are no way to be administered to the glory of Christ but by the aid and help of these spiritual gifts. If the Lord Jesus Christ had appointed carnal ordinances, such as are suited to the reason and strength of a man, there had been no need for him to promise the assistance of the Spirit. The spirit of a man knows the things of a man, 1<460211> Corinthians 2:11. All the things within the compass of a man, the spirit of a man will find them out, and give strength for the performance of them. Saith Christ, <430663>John 6:63, "`My words, they are spirit,' and all my offices and ordinances are spiritual;'" -- and thus there is a necessity of spiritual gifts for their administration: so that
560
spiritual gifts and spiritual administrations live and die gether. And the way whereby the world lost the spiritual ministrations of the gospel, was by the neglect and contempt of spiritual gifts; whereby alone they can be performed. This was the ground of the apostasy of the primitive church; -- they grew weary of spiritual ministrations. It is the most difficult and laborious ministry. Men's hearts waxing carnal, they grew weary of spiritual things; they did not care to wait upon Christ for supplies of grace and the gifts of the Spirit; for these gifts are not grace, and in truth will flourish long in no other soil but where there is grace. As we should not have such a product of sin were it not for original corruption, whence it grows; so flourishing gifts will not long grow but in the soil of the Spirit. How many persons with gifts have flourished for a while, and then have withered, because they were planted in no good soil! It will be drudgery, for any man to keep up spiritual gifts where they have not spiritual soil to grow in. The world grew weary of gospel ministrations, and would not keep up that way. What then? They found out imaginations suited to their inclinations; they will have prayer-books to read, ceremonies to perform, and a number of inventions to keep up a form of worship without those spiritual gifts. We have an instance in the church of Rome. What various extravagant things they have done to make an outward show, when they had lost spiritual gifts! All forms of worship are nothing but to keep an outward appearance. They did not like to retain these gifts in their minds, whereby alone spiritual worship is to be administered. The principle of the apostasy of all churches in the world is, from a weariness of serving God by the aid and assistance of the Spirit.
Eighthly. That there is a communication of spiritual gifts in gospel ordinances, we plead experience. We know how this is derided by profane scoffers; but we plead the experience of those who are humble and holy, and have a spiritual acquaintance with these things. I hope I may plead against the world the experience of this congregation. Have you had no experience of those ministrations? Have you never found in the administrations of those whom God hath called to go before you, evidences of the presence of Christ by his Spirit, in the communication of gifts to them, to make them effectual to your edification and consolation? Have you not had a proof of the Spirit of Christ speaking in them? 2<471303> Corinthians 13:3.
561
It is intolerable presumption, for men to think of carrying on gospel administrations without the supplies of the Spirit; as you who are God's people can testify. And there is no congregation of Christ but can bear testimony to it, that "the Spirit divides to every man as he will;" -- gives out as he pleases of his assistance. Let men, therefore, pretend never so much that they are able to be ministers of the New Testament, without any of those aids and assistances whereof we have been discoursing; let them please themselves with the applause they may receive from persons unacquainted with the mystery and glory of these things; let them despise and condemn whatever is testified to the contrary; -- it is certain, where the gifts of the Spirit of God, as to the gospel ministrations of the church, are lost or neglected, Christ is so also, the Spirit of God is so also, and all the benefits of the gospel will be so too.
I have but one word to add, and that is of exhortation, unto those whom Christ hath called unto the work of the ministry, and whom you have called this day. I told you, at the beginning, I would not give them instruction, -- but I may give them a word of exhortation; and that is, to attend unto the ministry whereunto God hath called them upon this foundation. And there are three motives I shall give them unto the work: --
First. It is the most difficult ministration of any that a person can be called unto; -- as it is great, so it is difficult. Any way of administration is easy in comparison of this of spiritual gifts; easy to flesh and blood. What an easy ministration, with all their altars and services, hath the church of Rome provided for their ministers! so to read, and so to sing, come as they will, prepared or not prepared, having hearts and minds filled with what they will; -- this is a ministry for them easier than any trade; and in this their natural endowments and abilities are employed. But if we intend the ministers by the gifts received from the Holy Ghost, the matter and root wherein alone they will grow must be carefully preserved. If grace decays in our hearts, a ministry in gifts will grow burdensome and unpleasing to ourselves, as well as useless to the congregation. We must look well unto the soil, or it will be of no advantage that we have this ministry committed to us. It is required there be no unuseful ministers. Hand and heart must be always filled with the work: "Meditate on these things," 1<540415> Timothy 4:15. If you have undertaken the work of the ministry, you must be
562
meditating on it. Unless you are in these things continually, you will not make faithful dispensers of the word. A man may preach a very good sermon, who is otherwise himself; but he will never make a good minister of Jesus Christ, whose heart and mind is not always in the work. Spiritual gifts will require continual ruminating on the things of the gospel in our minds; which makes it a difficult ministry, that our hearts and minds may be cast into the mould and form of those things which we are to deliver to others. And it is surprising how a little necessary diversion will unfit the mind for this work.
Secondly. As it is a very difficult work to carry on to a right improvement of it, so it is a glorious work, let the world deride it as they will. The great design of the apostle, in 2 Corinthians 3, is to show it is much more glorious than the old ministration was. Really, that was a very glorious ministration; but this ministry that is committed to us hath more glory in it, being "the ministration of the Spirit," whereby souls are converted by the power of grace, and holy converse with God kept up. It is much more glorious than beholding the high priest in Solomon's temple; being under the eye of the holy God, who is judge of these ministerial gifts: therefore do not divert from them by any means.
Thirdly. It is the only ministry that is indeed effectual unto the edification and building up of the church, <490408>Ephesians 4:8, etc. This is the great end for which gospel ministers are appointed, -- "Till all are brought," by their ministry, "to the measure of the stature of the fullness of Christ." The Lord prosper it in your hands!
Give me leave to speak one word unto you that are the church: -- Know what you are to do, in reference unto those you have called and made officers this day. Pray unto God for a fresh communication of gifts unto them; -- they are capable of it. It is a renewed act of grace that prepares and opens the soul for receiving new communications of God's grace, for the administration of the holy things of Christ in the congregation. Pray much for them to that end and purpose.
563
SERMON 5.F56
"And I will give you pastors according to my heart, which shall feed you with knowledge and understanding." -- <240315>Jeremiah 3:15.
ALL the names of the officers of the church under the New Testament have a double signification, -- a general and more large signification, and a special signification. As, for instance dia>konov, a "deacon," hath a general signification; it signifies any minister or servant: and it hath a special signification, when it denotes that peculiar officer which was instituted in the church to take care of the poor. And so the name of a pastor hath a more general and a more special signification. In general, it signifies any teacher or officer in the church, ordinary or extraordinary; in special, it signifies that peculiar officer in the church which, as such, is distinguished from a teacher, "He gave some to be pastors and teachers," <490411>Ephesians 4:11; for there is a distinction between pastor and teacher, not as to degree, but as to order. I do not use the distinction in the sense of those who make bishops and presbyters differ in degree, but not in order; but it is a distinction as to that beautiful order which Christ hath instituted in his church. Christ hath instituted a beautiful order in his church, if it were discovered and improved. And I have wished sometimes I could live to see it; but I do not think I shall. Yet this I would recommend to my brethren as the way to discover the order of Christ in the church: -- there is no way to discover it but by the harmony that there is between gifts, office, and edification. The original of all church order and rule is in gifts; the exercise of those gifts is by office; the end of all those gifts and offices is, edification.
Now, I believe I can demonstrate that all ordinary spiritual gifts that Christ hath given to his church, are reducible to four heads: and all of them are for the exercise of these gifts; for they must all be exercised distinctly. Herein you will find out the beautiful order of Christ in the church, and not else. I say, all gifts may be reduced to four heads. The one head of these gifts is to be exercised by the pastor; one head by the teacher; one by the ruler; and one by the deacon: and all these gifts, exercised by all these officers, answer all ends for the edification of the church. For it is a vain opinion, that the rule and conduct of Christ's church is either in one
564
or in all. There is nothing in what I have declared but what is the design of the apostle in <451206>Romans 12:6-8. Let us study that harmony more, and we shall find more of the beauty and glory of it.
I shall speak of those pastors mentioned here in the text; and I shall speak of them in general, as all teaching officers in the church, -- which is the general signification of the word. And all that I shall speak of them is, to remind myself, and my brethren, and you, of somewhat of the duty of such a pastor; -- what is incumbent on him, -- what is expected from him. Now, I do not design to go through all the necessary duties of a pastor or teacher; I only design to give some instances.
First. The duty of such an officer of the church,f57 -- a pastor, teacher, elder of the church, -- is that mentioned in the text, -- "to feed the church with knowledge and understanding." This feeding is by preaching of the gospel. He is no pastor who doth not feed his flock. It belongs essentially to the office; and that not now and then (according to the figure and image that is set up of the ministry in the world, -- a dead idol) as occasion serves. But the apostle saith, <440604>Acts 6:4, "We will give ourselves continually to the word." It is to "labor in the word and doctrine," 1<540517> Timothy 5:17; -- to make all things subservient to this work of preaching and instructing the church; to do it in that frame the apostle mentions in <510128>Colossians 1:28. He speaks of his preaching, and the design of his preaching: "Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus." How doth he do it? Verse 29, "Whereunto I also labor, striving according to his working, which worketh in me mightily." There is not one word in our translation that answers the emphasis of the original words, -- "Whereunto I labor," -- Eivj o{ kai< kopiw.~ Kopiw~ is to labor with diligence and intention, with weariness and industry. "I labor `usque ad fatigationem' -- to the spending of myself. Striving (agj wnizom> enov), -- striving as a man that runs in a race, or striving as a man that wrestles for victory," -- as men did in their public contests. And how? Kata< thn< enj er> geian autj ou~, -- "According to the effectual in-working, or inward operation, of him (ejnergume>nhn ejn ejmoi<) who does effectually work in me." We cannot reach the emphasis by any words in our language. And how is all this? En duna>mei, -- "With mighty power." Here is the frame of the apostle's spirit (it should give dread to us in the consideration of it):
565
"I labor diligently, I strive as in a race, I wrestle for victory, -- by the mighty in-working power of Christ working in me; and that with great and exceeding power."
What I shall do is, to show you, in some instances, what is required unto this work of teaching or of feeding the congregation with knowledge and understanding, in this duty of preaching the word: --
1. There is spiritual wisdom in understanding the mysteries of the gospel, that we may be able to declare the whole counsel of God, and the riches and treasures of the grace of Christ, unto the souls of men. See <442027>Acts 20:27; 1<460201> Corinthians 2:1-4; <490307>Ephesians 3:7-9. Many in the church of God were, in those days of light, growing and thriving; they had a great insight into spiritual things, and into the mysteries of the gospel. The apostle prays that they might all have it, <490117>Ephesians 1:17, 18,
"That the God of our Lord Jesus Christ, the Father of glory, may give unto you the spirit of wisdom and revelation in the knowledge of him: the eyes of your understanding being enlightened; that ye may know what is the hope of his calling, and what the riches of the glory of his inheritance in the saints."
Really it is no easy thing for ministers to instruct to such kind of duties. If there be not some degree of eminency in themselves, how shall we lead on such persons as these to perfection? We must labor ourselves to have a thorough knowledge of these mysteries, or we shall be useless to a great part of the church. There is spiritual wisdom and understanding in the mysteries, of the gospel required hereunto.
2. Authority is required. What is authority in a preaching ministry? It is a consequent of unction, and not of office. The scribes had an outward call to teach in the church; but they had no unction, no anointing, that could evidence they had the Holy Ghost in his gifts and graces. Christ had no outward call; but he had an unction, -- he had a full unction of the Holy Ghost in his gifts and graces, for the preaching of the gospel. Hereon there was a controversy about his authority. The scribes say unto him, <411128>Mark 11:28, "By what authority doest thou these things? and who gave thee this authority?' The Holy Ghost determines the matter, <400729>Matthew 7:29, "He preached as one having authority, and not as the scribes." They had
566
the authority of office, but not of unction; Christ only had that. And preaching in the demonstration of the Spirit, which men quarrel so much about, is nothing less than the evidence in preaching of unction, in the communication of gifts and grace unto them, for the discharge of their office: for it is a vain thing for men to assume and personate authority. So much evidence as they have of unction from God in gifts and grace, so much authority they have, and no more, in preaching: and let every one, then, keep within his bounds.
3. Another thing required hereunto is, experience of the power of the things we preach to others. I think, truly, that no man preaches that sermon well to others that doth not first preach it to his own heart. He who doth not feed on, and digest, and thrive by, what he prepares for his people, he may give them poison, as far as he knows; for, unless he finds the power of it in his own heart, he cannot have any ground of confidence that it will have power in the hearts of others. It is an easier thing to bring our heads to preach than our hearts to preach. To bring our heads to preach, is but to fill our minds and memories with some notions of truth, of our own or other men, and speak them out to give satisfaction to ourselves and others: this is very easy. But to bring our hearts to preach, is to be transformed into the power of these truths; or to find the power of them, both before, in fashioning our minds and hearts, and in delivering of them, that we may have benefit; and to be acted with zeal for God and compassion to the souls of men. A man may preach every day in the week, and not have his heart engaged once. This hath lost us powerful preaching in the world, and set up, instead of it, quaint orations; for such men never seek after experience in their own hearts: and so it is come to pass, that some men's preaching, and some men's not preaching, have lost us the power of what we call the ministry; that though there be twenty or thirty thousand in orders, yet the nation perishes for want of knowledge, and is overwhelmed in all manner of sins, and not delivered from them unto this day.
4. Skill to divide the word aright. This skill to divide the word aright, is practical wisdom in considering the word of God, -- to take out not only that which is substantial food for the souls of men, but what is meet food for them to whom we preach. And that, --
567
5. Requires the knowledge and consideration of the state of our flocks. He who hath not the state of his flock continually in his eye, and in his mind, in his work of preaching, fights uncertainly, as a man beating the air. If he doth not consider what is the state of his flock, with reference to temptations, in reference to their light or to their darkness, to their growth or to their decays, to their flourishing or to their withering, to the measure of their knowledge and attainments; -- he who doth not duly consider these things, never preaches aright unto them.
6. There is required, too, that we be acted by zeal for the glory of God, and compassion to the souls of men.
Having spoken these few plain words, I may say, "Who is sufficient for these things?" There is required that spiritual wisdom which is necessary to understand the mysteries of the gospel, able to instruct and lead on to perfection the most grown in our congregations; -- that authority which proceeds from unction, and is an evidence of an anointing with the graces and gifts of the Spirit; which alone gives authority in preaching; -- that experience which conforms our whole souls into every sermon we preach, so as to feel the truth in the power of it; -- that skill whereby to divide the word aright, etc. Hence we see we have great need to pray for ourselves, and that you should pray for us. Pray for your ministers. This, then, is the first duty required of gospel ministers.
Secondly. Another duty required is, continual prayer for the churches over which Christ hath made them overseers. I have not time to confirm these things by particular testimonies: you know how often the apostle expresses it of himself, and enjoins it unto others, continually to pray for the flock.
I will name four reasons why we ought to do so, and four things we ought to pray for: --
1. My first reason is, -- because I believe that no man can have any evidence in his own soul that he doth conscientiously perform any ministerial duty towards his flock, who doth not continually pray for them. Let him preach as much as he will, visit as much as he will, speak as much as he will, unless God doth keep up in him a spirit of prayer in his closet and family for them, he can have no evidence that he doth perform any
568
other ministerial duty in a due manner, or that what he doth is accepted with God. I speak to them who are wise, and understand these things.
2. This is the way whereby we may bless our congregations. Authoritative blessing, as far as I know, is taken from us. There is only that which is euctical and declarative left to us. Pronouncing the blessing is only eucticalf58 and declarative, and not authoritative. Now there is no way whereby we can bless our flock by institution, but by a continual praying for a blessing upon them.
3. If men are but as they used to be, I do not believe any minister, any pastor in the world, can keep up a due love to his church, who doth not pray for them. He will meet with so many provocations, imprudences, and miscarriages, that nothing can keep up his heart with inflamed love towards them, but by praying for them continually. That will conquer all prejudices, -- if he continues so doing. And, --
4. My last reason is this, -- in our prayers for our people, God will teach us what we shall preach unto them. We cannot pray for them, but we must think on what it is we pray for, and that is the consideration of their condition; and therein God teaches the ministers of the gospel. If it be so with them, this is that they should teach them. The more we pray for our people, the better shall we be instructed what to preach to them. The apostles, to take us off from all other occasions, "gave themselves to prayer and the word," <440604>Acts 6:4. Prayer is in the first place. It is not personal, but ministerial prayer for the church, and the progress of the gospel.
What shall we pray for?
1. For the success of the word that we preach unto them. This falls in with the light of nature. We are to pray for the success of the word unto all the ends of it; and that is, for all the ends of living unto God, -- for direction in duty, for instruction in the truth, for growth in grace, for all things whereby we may come to the enjoyment of God. We should pray that all these ends may be accomplished in our congregations, in the dispensation of the word, or else we sow seed at random, which will not succeed merely by our sowing; for let the husbandman break up the fallow ground, and harrow it, and cast in the seed, -- unless showers come, he will have no
569
crop; in like manner, after we have cast the seed of the gospel, though the hearts of men are prepared in some measure, unless there come the showers of the Spirit upon them, there will be no profiting. Therefore, let us pray that a blessing might be upon the word. The ministers of the word preach, and would be accepted with the people; take this "arcanum," [the secret] of it, -- pray over it; and it is the only way to have it accepted in the hearts of the people: follow it on with prayer.
2. We are to pray for the presence of Christ in all our assemblies; for this is that whereon depends all the efficacy of the ordinances of the gospel. Christ hath given us many promises of it, and we are to act in faith concerning it, and to pray in faith for it in our assemblies; which is a great ministerial duty: and if we do it not, we are ignorant of our duty, and are willing to labor in the fire, where all must perish; we fight at hazard, for all the efficacy of the ordinances of preaching and praying doth not depend upon any thing in ourselves, -- on our gifts, notions, parts, fervency, -- but it depends only upon the presence of Christ. Make this your business, to pray mightily for it in the congregation, to make all these effectual.
3. Our prayers should be with respect unto the state and condition of the church. It is supposed he that is a minister is satisfied he hath some measure of understanding and knowledge in the mysteries of the gospel; that he is able to conduct the best of the congregation unto salvation; that he knows their measure, their weakness, and their temptations; that he knows the times and seasons in which they are exercised and exposed, whether times of adversity or prosperity; and, as far as possible, knows how it is with their persons. And we ought to suit our prayers according to all we know concerning them, and be satisfied in it that Christ himself will come in to recover them who are fallen, to establish them who stand, to heal them who do backslide, to strengthen them who are tempted, to encourage them who are running and pressing forward to perfection, to relieve them who are disconsolate and in the dark: and we have of all these sorts in our churches. And our prayers should be for a communication of supplies unto them continually, in all these cases.
Thirdly. It is incumbent on men who are pastors and teachers of churches, to preserve the truth and doctrine of the gospel, that is committed to the church, -- to keep it entire, and defend it against all opposition. See the
570
weighty words wherewith the apostle gives this in charge unto Timothy, 1<540620> Timothy 6:20, "O Timothy, keep that which is committed to try trust;" and 2<550114> Timothy 1:14; "That good thing" (th hn, -- that good depositum, that good treasure) "that is committed to thee keep by the Holy Ghost, which dwelleth in us." This charge is given to all of us who are ministers, "Keep the truth, that good, that blessed thing." "It is," saith the apostle, "the glorious gospel of the blessed God, which was committed to my trust," 1<540111> Timothy 1:11. And it is committed to all our trust; and we are to keep it against all opposition. The church is the ground and pillar of truth, to hold up and declare the truth, in and by its ministers. But is that all? No; the church "is like the tower of David builded for an armoury, whereon there hang a thousand bucklers, all shields of mighty men," <220404>Song of Solomon 4:4. The ministers of the gospel are shields and bucklers to defend the truth against all adversaries and opposers. The church hath had thousands of bucklers and shields of mighty men, or else the truth had been lost. They are not only to declare it in the preaching of the gospel; but to defend and preserve it against all opposition, -- to hold up the shield and buckler of faith against all opposers.
But what is required hereunto?
1. There is required a clear apprehension in ourselves of those doctrines and truths which we are so to defend. Truth may be lost by weakness as well as by wickedness: if we have not a full apprehension of the truth, and that upon its own proper grounds and principles, we shall never be able to defend it. This is to be attained by all ways and means, -- by the use, especially, of diligent prayer and study, -- so that we may be able to stop the mouth of gainsayers.
2. There is required love of the truth. We shall never contend earnestly for the truth, we shall never "buy it and not sell it," whatever we know of it, unless our love and value of it arise from a sense and experience of it in our own souls. I fear there is much loss of truth, not for want of light, knowledge, and ability, but for want of love.
I have the advantage of most here present in this, that I know the contest we had for the truths of the gospel before our troubles began, and was an early person engaged in them; and knew those godly ministers that did
571
contend for them as for their lives and souls, and that all the opposition that was made against them was never able to discourage them. What were these doctrines? -- the doctrines of eternal predestination, effectual conversion to God, and the obduration of wicked reprobates by the providence of God. These truths are not lost for want of skill, but for want of love. We scarce hear one word of them; we are almost ashamed to mention them in the church; and he that doth it will be sure to expose himself to public obloquy and scorn: but we must not be ashamed of truth. Formerly we could not meet with a godly minister, but the error of Arminianism was looked upon by him as the ruin and poison of the souls of men: such did tremble at it, -- wrote and disputed against it. But now it is not so; the doctrine of the gospel is owned still, though little taken notice of by some among ourselves, the love of it being greatly decayed, -- the sense and the power of it almost lost. But we have got no ground by it; we are not more holy, more fruitful, than we were in the preaching those doctrines, and attending diligently unto them.
3. Let us take heed in ourselves of any inclination to novel opinions, especially in, or about, or against such points of faith as those wherein they who are gone before us and are fallen asleep found life, comfort, and power. Who would have thought that we should have come to an indifferency as to the doctrine of justification, and quarrel and dispute about the interest of works in justification; about general redemption, which takes off the efficacy of the redeeming work of Christ; and about the perseverance of the saints; when these were the soul and life of them who are gone before us, who found the power and comfort of them? We shall not maintain these truths, unless we find the same comfort in them as they did. I have lived to see great alterations in the godly ministers of the nation, both as to zeal for and value of those important truths that were as the life of the Reformation; and the doctrine of free-will condemned in a prayer, bound up in the end of your Bibles. But now it is grown an indifferent thing; and the horrible corruptions we suffer to be introduced in the doctrine of justification have weakened all the vitals of religion. Let us, for the remainder of our days, "buy the truth, and sell it not;" and let us be zealous and watchful over any thing that should arise in our congregations.
Bring one man into the congregation who hath a by-opinion, and he shall make more stir about it than all the rest of the congregation in building up
572
one another in their most holy faith. Take heed lest there be men arising from ourselves speaking perverse things; which is to make way for grievous wolves to break in and tear and rend the flock.
4. There is skill and ability required hereunto, to discover and be able to oppose and confound the cunning sophistry of the adversaries. Great prayer, watchfulness, and diligence are required, that we may be able to attend unto these things. And those who are less skilled may do well to advise with those who are more exercised in them, to give them help and assistance.
Lastly. I shall mention one duty more that is required of pastors and teachers in the church; and that is, -- that, we labor diligently for the conversion of souls. This work is committed to them. I should not mention this, but to rectify a mistake in some. The end of all particular churches is, the calling and edification of the catholic church. Christ hath not appointed his ministers to look unto themselves only; they are to be the means of calling and gathering the elect in all ages: and this they principally are to do by their ministry. I confess there are other outward ways and means whereby men have been, and may be, converted. I find, by long observation, that common light, in conjunction with afflictions, do begin the conversion of many, without this or that special word: and persons may be converted to God by religious conference. There may be many occasional conversions wrought by the instrumentality of men who have real spiritual gifts for the dispensation of the word, and are occasionally called thereunto. But principally this work is committed unto the pastors of churches, for the conversion of souls. Take this observation, -- the first object of the word is the world. Our work is the same with the apostles'; the method directly contrary. The apostles had a work committed to them, and this was their method: -- The first work committed to the apostles was the convincing and converting sinners to Christ among Jews and Gentiles, -- to preach the gospel, to convert infidels; -- this they accounted their chief work. Paul made nothing of administering the ordinance of baptism, in comparison of it. "Christ sent me not," saith he, "to baptize, but to preach the gospel," 1<460117> Corinthians 1:17. In comparison, I say, preaching was their chief work. And then, their second work was to teach those [who were] disciples to do and observe whatever Christ commanded them, and to bring them into church order.
573
This was their method. Now the same work is committed unto the pastors of churches; but in a contrary method. The first object of our ministry is the church, -- to build up and edify the church. But what then? Is the other part of the work taken away, that they should not preach to convert souls. God forbid. There be several ways whereby they who are pastors of churches do preach to the conversion of souls: --
1. When other persons that are unconverted do come where they are preaching, to their own congregations (whereof we have experience every day), they are there converted to God by the pastoral discharge of their duty. "No," say some; "they preach to the church as ministers, -- to others only as spiritually gifted." But no man can make this distinction in his own conscience. Suppose there be five hundred in this place, and a hundred of this church, can you make the distinction, that I am preaching in a double capacity, -- to some as a minister, and to others not as a minister? Neither rule, nor reason, nor natural light, expresses any thing to that purpose. We preach as ministers to those to whom we preach, for the conversion of their souls
2. Ministers may preach for the conversion of souls, when they preach elsewhere occasionally. They preach as ministers wherever they preach. I know the indelible characterf59 is a figment; but the pastor's office is not such a thing as men may leave at home when they go abroad. It is not in a minister's own power, unless lawfully dismissed or deposed, to hinder him from preaching as a minister. And it is the duty of particular churches (one end of their institution being the calling and gathering the catholic church) to part with their officers for a season, when called to preach in other places for the converting souls to Christ. We had a glorious ministry in the last age, -- wonderful instruments for the conversion of souls. Did they convert them as gifted men, and not as ministers? God forbid. I say, it may be done by them who have received gifts, and not [been] called to office; but I know no ground any man hath to give up himself to the constant exercise of ministerial gifts, and not say to the Lord in prayer, "Lord, here am I; send me."
Had I time and strength, I should tell you of the duty of pastors and teachers in administering of the seals, and what is required thereunto; and their duty in directing and comforting the consciences of all sorts of
574
believers; -- what prudence, purity, condescension, and patience are required in it, as a great part of our ministerial duty.
I should show you, also, their duty in the rule of the church. Not that ever Christ intended to commit the rule of the church to them alone, -- to take them off from that great and important duty of preaching the gospel; but as time and occasions will allow them, to attend to the rule of the church.
And lastly, in exemplary conversation, and in assembling with other churches of their order, for the managing church communion.
"Who is sufficient for these things?" Pray, pray for us; and God strengthen us, and our brother, who hath been called this day to the work! It may not be unuseful to him and me, to be mindful of these things, and to beg the assistance of our brethren.
575
SERMON 6F60
TO THE CHIEF MUSICIAN UPON SHOSHANNIM, FOR THE SONS OF KORAH, MASCHIL, A SONG OF LOVES.
"My heart is inditing a good matter: I speak of the things which I have made touching the King; my tongue is the pen of a ready writer," etc. -- P<194501> SALM 45:1-3.
The whole Book of Psalms hath a peculiar respect unto Jesus Christ, either directly or in the person of David, who was his greatest personal type, next to Aaron and Melchizedeck; but there are some psalms that are altogether directly prophetical of him and of his offices, -- namely, the 2nd psalm is prophetical of his kingdom; the 16th psalm, of the work of his mediation and obedience to God therein; the 22d, of his priestly office, his sufferings, death, his resurrection, and intercession; the 40th, of his oblation and suffering; the 72d, of his kingly and prophetical power and glorious regard unto his people; the 68th, of his glorious exaltation; and this 45th psalm is a prophecy and description of his person, and his kingly office, and of the espousals of him and his church.
The title of the psalm is, "To the chief Musician upon Shoshannim, for the sons of Korah, Maschil, A Song of loves."
"To the chief musician;" so jæXenmæ l] æ is generally rendered, -- "To him that excels." As jxn; ; signifies eternal, I have sometimes thought it might be as well rendered, "In perpetuam rei memoriam;" -- " For an everlasting remembrance." But we may take it in the common acceptation, -- that it was recommended unto him that did preside over the rest of the Levites in the worship of God in the temple, by singing on instruments of music.
"Upon Shoshannim." The word signifies lilies; whether it was a musical instrument or a certain tune, we know not, neither do the Jews.
"For the sons of Korah." Who these were we may see, 1<130919> Chronicles 9:19, "The Korahites were over the work of the service, keepers of the gates of the tabernacle," etc. What were they else? Verse 33, "These are the singers, chief of the fathers of the Levites, who remaining in the
576
chambers were free;" for they were employed in the work of singing the praises of God with instruments of music day and night.
David was the first who brought musical instruments into the solemn worship of God; not but that they did occasionally make use of timbrels and cymbals in the praises of God before, but he was the first that brought in a great number of musical instruments into the worship of God. And he speaks expressly, in 1<132305> Chronicles 23:5, of praising God with instruments of music, "which," says he, "I made." He did it by the direction of the Spirit of God; otherwise he ought not to have done it: for so it is said, 1<132812> Chronicles 28:12, when he had established all the ordinances of the temple, -- the pattern of all that he had by the Spirit. And verse 19, "All this, said David, the Lord made me understand in writing by his hand upon me, even all the works of this pattern." It was all revealed unto him by the Holy Spirit, without which he could have introduced nothing at all into the worship of God. The Lord prepared him for this service while he was a shepherd; at which time he had attained great skill in singing on musical instruments.
And I cannot but observe, by the way, that it is a great mercy when God will engage the natural faculties and abilities of men, especially wherein they are excellent, in any way of his service. David had got an excellency in this faculty, and God engages it in his service. And those that had skill therein, and were not so engaged, are condemned in the prophet Amos, <300605>Amos 6:5. What were they condemned for? Why, that they would invent instruments of music like David. David did it to serve the Lord; and they did it to serve their lusts. Where men have any peculiar faculty or ability, it is an unspeakable mercy to have it engaged for God; for otherwise it will certainly be engaged for the devil: and, to render the mercy more singular, I think it is evident the devil hath got the use and advantage of natural faculties and abilities above what is given up to God.
Again: this was David's special inclination; whence he is called "The sweet psalmist of Israel." The edge of his spirit lay to it. And we may observe, that it is an excellent mercy when the edge of our spirits, in special inclination, is engaged for the service of God. <202717>Proverbs 27:17, as "iron sharpeneth iron; so a man sharpeneth the countenance of his friend." Every man hath an edge; and there are several ways whereby it is
577
sharpened. There is no man but cuts one way or other; and company and society is the great means whereby the edge is sharpened. One cuts to the world, another to pleasures, to lusts; and such company makes him more sharp. It is well when the edge of a man's spirit is set for the things of God, and he has some to sharpen that edge; for that way that a man's edge is set, that way is he. He may do something in the worship of God; but if his edge be to the world, that way is he; and if his edge be to lust and pleasure, that way is he. Now, here was David; the special inclination and edge of his spirit was set towards God, and so was employed of God.
There is a general title given to this psalm, "Maschil;" that is, song to make wise, or to give instruction. They are the things of Christ that, in an especial manner, are suited to give instruction to the church of God.
The special matter of the psalm is, "A Song of loves." And why is it called "loves"? It may be upon three accounts: --
1. Because the psalm mentions a mutual and interchangeable love. It is not only of the love of Christ to his church, nor only of the love of the church unto Christ, -- but it is mutual, of the love of Christ to the church, and of the church to Christ; so that it is a song of loves.
2. It may be put in the plural number by way of eminency, which is frequent in the Hebrew; "of loves," -- that is, of the most excellent love, such as none other is to be compared unto it.
3. It may be called so, cause of the manifold fruits of that one single love that is between Christ and his church. Though it be but a single love on each hand, yet various are the fruits of it; which will be described in the next verse.
I principally look upon it to be called so in the second sense, cause it is more eminent than any other love in the world; the mystical, spiritual love that is between Christ and the church, is the most excellent love.
It is "A Song of loves" I shall not speak unto you of the nature of songs. "Let him that is merry," saith James, <590513>James 5:13 (or in a rejoicing, cheerful frame of heart and spirit), "sing psalms:" so that singing was a means appointed of God whereby men should express their joy in a way of thankfulness.
578
Thus this title of the psalm will yield us these two observations: -- I. That the espousals of Christ and his church, or the mutual love that is between Christ and his church, is a subject-matter for a song of great joy. II. It is not a song of love, but it is a song of loves. I observe from thence, that there is no love like the love of Christ to his church in the day of espousals, and to every believing soul; it hath an eminency in it above all other love whatever.
I. This love of Christ and the church in their espousals is matter of great
joy and rejoicing: --
1. It is so to God himself. He expresses the frame of his heart therein, <360317>Zephaniah 3:17,
"He will rejoice over thee with joy; he will rest in his love, he will joy over thee with singing."
The union of Christ and a believer (for it is spoken of there), is a matter of unspeakable joy to God himself. Not that God is subject to the like affections with us; but he expresses it to the height in <243241>Jeremiah 32:41, that we may know how the heart of God approves it, "I will rejoice over them to do them good, with my whole heart and with my whole soul:" so that it is a song of loves to God himself. Also in <236204>Isaiah 62:4, 5,
"The LORD delighteth in thee, and thy land shall be married. For as a young man marrieth a virgin, so shall thy sons marry thee: and as the bridegroom rejoiceth over the bride, so shall thy God rejoice over thee."
Many other places might be given to this purpose.
2. It is matter of joy to Jesus Christ. <220311>Song of Solomon 3:11,
"Go forth, O ye daughters of Zion, and behold king Solomon with the crown wherewith his mother crowned him in the day of his espousals, and in the day of the gladness of his heart."
This Solomon was a type of Christ; and the mother of Christ, that brought forth Christ as to his human nature, was the church: and in the espousals of the church to Christ set a crown upon his head; see <191606>Psalm 16:6, "The lines," saith Christ, in reference to his church, "are fallen unto me in
579
pleasant places; yea, I have a goodly heritage;" -- it is the approbation that Christ gives of his church when he is espoused unto it, in the day of the gladness of his heart.
3. It is matter of joy to believers themselves, 1<600108> Peter 1:8, "In whom, though now ye see him not, yet believing, ye rejoice with joy unspeakable, and full of glory." It is, I say, matter of joy and praise unto them.
Why are the loves of Christ and his church, or the espousals of Christ and a believing soul, matter of such joy as to be the subject of a song of loves to God himself, to Jesus Christ, and to believers?
(1.) Because, on the part of God, it is that wherein the glorious design and purpose of his grace is accomplished, and his goodness satisfied. God doth all things for "the praise of the glory of his grace," <490106>Ephesians 1:6. Wherefore, when this grace of God is accomplished, and his goodness satisfied, it is matter of rejoicing unto God. When he had laid the foundation of the old creation, and all the sons of God shouted for joy, God himself looked upon all, and, "behold, it was very good;" he approved his whole work: and when he carried on the work of the new creation, whereof this I am speaking of is the greatest instance, even the espousal loves between Christ and a believing soul, having accomplished such a work of grace, and power, and goodness as this is, God himself doth approve of it; it is matter of joy unto him.
(2.) It is matter of joy to Jesus Christ, because "he sees of the travail of his soul, and is satisfied." This is that he labored for, <235311>Isaiah 53:11, etc. It was matter of joy to Jacob, when he had obtained Rachel to be his wife, that he had got that he labored for: "He served for a wife," saith the Holy Ghost, <281212>Hosea 12:12. Why, the Lord Jesus Christ, when he hath united his church to himself (and in proportion, any believing soul), he hath that which he hath labored for, -- he sees of the travail of his soul. It cost him prayers and tears, blood and death; but now he sees what it is come unto: it hath produced this bride for him, or believing souls to be united to him; and he is satisfied. He fulfilled a hard service; but it was for his bride, in whom his soul delighted, -- as he does in every believing soul, when he hath made them comely through his comeliness, or in and through the righteousness he puts upon them.
580
(3.) It is certainly matter of joy to all believers themselves, because it instates them in those new relations, and in that condition, which they, for their part, never ought to have expected or looked for, as to any thing that was in themselves. And therefore the prophet Isaiah, <235405>Isaiah 54:5, calls upon the church to rejoice exceedingly, because "thy Maker is thine husband; the LORD of hosts is his name; and thy Redeemer the Holy One of Israel; The God. of the whole earth shall he be called." All grace and privilege, all mercy, pardon, every thing else we enjoy in this world, and hope for in another, depends upon this, of relation unto Jesus Christ; therefore, certainly it is matter of joy and rejoicing to believers.
That which we may learn from hence, by way of use, is, --
1. The infinite wisdom, goodness, and condescension of God, in disposing the way of saving poor sinners so as that it shall be matter of joy and rejoicing to him, to Jesus Christ, and to believers themselves. It was infinite wisdom and grace, that God would dispose any way for the salvation of his creatures. He gave out a way to Adam, whereby (by perfect obedience) he might have attained life, immortality, and glory. That was not a way that did issue in such great joy to God, to Christ, or to ourselves, as this doth, where God is glorified, Christ satisfied, and believers themselves are surprised. We were poor, desolate, forlorn, lost creatures; and that God should bring us into a way of saving us, so as that the heart of God and Christ, and our own hearts, should rejoice in it; -- this calls for our admiration. I know it is hard for us to believe it; yet I know it is true, that God himself is rejoiced, and Christ rejoices in the taking of any one soul into espousals with himself. And, which may add more, all the angels in heaven rejoice too, <421510>Luke 15:10,
"There is joy in the presence of the angels of God over one sinner that repenteth;"
because God is so glorified, and Christ so exalted. God hath put this way of converting and saving sinners into such a channel as will tend to his glory, and the glory of Christ, and so be matter of joy unto them.
2. Let us inquire whether we have found, or do find, this joy in our own hearts. Is the remembrance of the closing of our hearts with Christ a song of loves unto us? Truly, if our loves be earnest and intent upon other
581
things, we find joy and refreshment in them; but are we not dead and cold to the thoughts of this great and excellent advantage, of being espoused to Christ, as all believers are? If so, it is but a sad evidence we are truly so espoused. Alas! if a poor beggar, a deformed creature, should be taken into the espousals of a great prince, would she not be sensible of it? We are poor, deformed, woeful, sinful, polluted creatures; and for us to be taken into this relation with Jesus Christ! -- where are our hearts? Why do not we rejoice in the Lord with joy unspeakable, and full of glory? Is it not because Christ hath not our whole hearts? because we are not so entirely with him and for him in our affections as becomes this relation? because the world hath too much hold upon us? Shall God rejoice, and Christ rejoice, -- shall it be a song of loves to God and Christ that we are brought into this relation, and these dull hearts of ours be no farther affected with it? We ought to be ashamed to think how little we are concerned in this so great a privilege, -- how little lifted up above the world, and alienated from the world; if, indeed, we are partakers of this mercy.
II. The second observation from its being a song of loves, is this, -- that
there is no love like to the love between Christ and the souls of believers. There are flaming loves in some to their lusts, -- in others to the world, that even devour them; but yet I will say again, upon ten thousand accounts, there is no love like to the love between Christ and the souls of believers.
Should we go to speak now of the love of Christ, on the one side, it is an ocean, -- we cannot fathom it. The best act of our souls towards Christ's love is admiration, astonishing admiration, till the heart is quite overwhelmed with it, -- till our thoughts and understandings are, as it were, lost; the soul is taken out of itself, and laid in the dust as nothing, to be swallowed up in a holy contemplation of the unspeakable, inconceivable love of Jesus Christ.
I will name three heads of it, that may help us, in this admiration, to see that it is a love that is inimitable: the fiery loves of men, after this world and their lusts, are not to be named the same day with it: --
1. Consider it in its condescension. Now, I think we shall all confess that this love is inimitable, because nothing but infinite, divine power and wisdom could work such an effect as was the condescension of the Son of
582
God, -- out of his love to take our nature upon him, to become flesh as we are; and God never wrought it, nor will, but in thai instance, to all eternity: and therefore, this love hath the preeminence above all other loves whatsoever. In <501706>Philippians 2:6-8, it is there set forth, where he unites those things that are set at an infinite distance of being. He stoops so low, that he saith, <192206>Psalm 22:6, "I am a worm, and no man;" he comes to the lowest condition mankind can be reduced unto in this condescension: and surely this hath a pre-eminence above all other loves whatsoever.
2. The love of Christ was manifested in his suffering in that condition. You know what he suffered, and what he suffered for. He suffered to bear the guilt of our sins, so to take away the wrath of God; he suffered to wash away the filth of our sins, so to take away shame and confusion from our souls; he suffered to redeem us from the world, poor captive creatures as we were, that we might be his own: and therefore, God gives us the type of it in the prophet Hosea, <280301>Hosea 3, by a harlot; and Christ bought us when we were harlots with the world (our hearts going after sin and Satan), that we might be his property. He suffered for us, so as to bear the guilt of our iniquities, that there may be no wrath from God upon us. "I will pay," saith Christ, "what I never took away." "For a good man," it is possible, "some would even dare to die," <450507>Romans 5:7; but saith he, "Here is love, Christ died for us when we were sinners, when we were enemies.'' "He loved us, and washed us in his own blood," that we may be purified from the filth of our sins; he loved us, and redeemed us out of every kindred and nation in the world. Here lay all misery; -- the guilt of sin, that rendered us obnoxious to the curse of God; and the filth of sin, that made us odious to God, and kept us under the power of the world. This love hath suffered on purpose to redeem us from all this.
3. The care and tenderness which the Lord Jesus Christ continues to manifest towards us, now he is in heaven, while we are upon the earth, is another fruit of this love. <580502>Hebrews 5:2, this high priest knows how to "have compassion on the ignorant, and them that are out of the way." Chapter <580415>4:15, He hath been "touched with the feeling of our infirmities," and "in all points tempted like as we;" and "he ever liveth to make intercession for us." In these things he expresses his love to, and care for, his people.
583
On the other side, I say, the love of believers to Christ is inexpressible, or beyond all other love whatsoever.
1. In a way of value. <401345>Matthew 13:45, when the merchant-man had found the precious pearl, he sells all he hath to buy it. Believers will part with all they have to obtain Christ; for they prefer him above all. What will they not part with, and what do they not part with and deny, for Christ? Whereby you may see it is a love that is transcendent to all other loves.
(1.) They part with their sin, lust, and corruption. There is not a believer in the world but hath naturally as great a love of, and adherence to, sin, lust, and corruption, as the highest debauched person upon the face of the earth; but a believer will part with them all, subdue them all, so that he might win Christ: which manifests it to be a transcendent love. And they that will not do this are not believers. If our hearts are not engaged to the mortifying of all sin, lust, and corruption, as he enables us, we are not married to Christ; for "they that are Christ's have crucified the flesh, with the affections and lusts,'" <480524>Galatians 5:24.
(2.) They will part with their righteousness for Christ. This was that the Jews would not give up, that they might obtain justification. They had a righteousness which was according to the law; and, saith the apostle, <451003>Romans 10:3, "They will not submit to the righteousness of God, but go about to establish their own righteousness." All the righteousness which is in the world, that the men of the world value before Christ, while they are engaged in their lusts and pleasures, they will not part with it for Christ; -- yea, even when they are wrought off their lusts and pleasures by conviction to some duties, yet they will not part with their own righteousness for Christ. But believers will part with theirs, and count it all as loss and dung.
If corruption be subdued, and righteousness be given up, what remains? Truly, --
(3.) Self remains. If a man denies not himself in lawful things, in any thing that will hinder his walking with God and living unto God, which will make him unfaithful in his place or unfruitful, to please God, he is not worthy of him. If he cannot deny his ease, liberty, peace, profit, or
584
pleasure, he is not, worthy of Jesus Christ. Now, that love which will carry a man out to deny all ungodliness and lust, to renounce all his own righteousness, to lose all he hath wrought in his own strength, to deny himself upon every instance wherein Christ requires him; -- this is a transcendent love, above all other love whatsoever.
2. The love of believers manifests itself also in suffering for Christ; and O who can tell what the martyrs endured from love to the Lord Jesus!
So that this psalm, which treats of the espousals of Christ and believers, may well have this title, -- "A Song of loves;" it being the most excellent love.
Two things, from hence, are incumbent upon us: --
First. To labor to get a sense of this love of Christ upon our hearts. If we are believers, all this love of Christ, who is "King of kings, and Lord of lords," is fixed upon every one of our souls; and it is our great duty to labor to let in a sense of this love of Christ into them. Out of his abundant love and grace, and for no other reason in the world, he loved us when we were strangers, -- he reconciled us to himself when we were enemies, and engaged in enmity against him; give him, then, the glory of his sovereign grace with respect to your own souls. And, --
Secondly. Let us examine ourselves whether we have this transcendent love to Jesus Christ in our hearts. If we have, it will continually keep us up to the mortification of lust and corruption, to the renouncing of all selfrighteousness, to the denying ourselves; and it will make us continually ready for all the service and suffering Christ shall call us unto.
585
SERMON 7.F61
"My heart is inditing a good matter: I speak of the things which I have made touching the King; my tongue is the pen of a ready writer. Thou art fairer than the children of men; grace is poured into thy lips: therefore God hath blessed thee for ever. Gird thy sword upon thy thigh, O most Mighty, with thy glory and thy majesty." -- <194501>Psalm 45:1-3.
THIS psalm hath three parts. The title of it is, "A Song of loves," which I have already spoken unto; the preface of it, in the 1st verse; and the song itself, from the 2d verse to the end.
The 1st verse contains a preface to this song of loves: -- " My heart is inditing a good matter: I speak of the things which I have made touching the King; my tongue is the pen of a ready writer."
I shall offer a few things from these words: --
Observe, in general, that he that lays a good foundation makes a good beginning of what he hath to say. It is from his heart. "My heart," saith he, "is inditing." If things do not begin at the heart, whatsoever we do about spiritual things, they are of no value, of no use. We may perform duties, -- we may pray, and preach, and hear; but if these things do not spring from the heart (that is, from faith, and love, and delight working in the heart), all is lost. A sacrifice without a heart, a silly dove that has no heart, are things God abhors, <280711>Hosea 7:11.
The heart of the psalmist was in this matter; and if our heart be in it, it will be a duty, in our measure and proportion, good and acceptable with God, as it was with him.
There are in the verse two things: --
I. The subject-matter treated of in this song of loves.
II. The manner of expressing it.
I. The subject treated of: --
586
1. In general, that it is a good matter. It is not a song about vain, empty things; much less about wicked and sinful things, as the songs of the world are; neither is it only about things that are true, but have no goodness in them: but, saith he, "My heart is inditing a good matter."
2. What this good matter is, is declared: "I speak of the things which I have made touching the King." "The subject," saith he, "of this song of mine is the King; it is no ordinary person." It was the name whereby they called the Messiah, "Christ the Lord," under the Old Testament, who is, indeed, "The Lord of lords, and King of kings." "I have set my King upon my holy hill of Zion," <190206>Psalm 2:6. He was principally prophesied of as "a prince, a ruler, a captain; being to deliver the people of God." He is the subject of the song. And it is limited to things touching or concerning him; as if he had said, "It is not for me, it is not for any mortal man, to conceive or express all the glories and excellencies of the great King, Jesus Christ; but," saith he, "something touching, something concerning him."
The best we can reach or attain unto in this world, is only something touching Christ. "We cannot yet behold the King in his glory; we cannot see his uncreated excellencies or beauties, nor those unspeakable glories of his person, natures, and works, as we shall one day contemplate and behold."
"I speak," saith he, "of the things I have made;" that is, "which I have prepared; I will mention only the things which I have composed concerning Christ."
So that the subject of this song is, in general, "a good matter;" in particular, things touching Christ, and such things as the psalmist, through the inspiration of the Holy Ghost, had composed.
II. There is the manner of their delivery, both as to their conception and
as to outward expression. Their conception, it was in his heart; as to the outward delivery, it was by his tongue. And there is a peculiarity in both. It is not an ordinary conception of the heart, -- it is not a common expression of the tongue. If you will look into the margin of your Bibles, you will find that what we have rendered here, "inditing," in the original signifies "boiling" or "bubbling up." The word refers to the bubbling up of water in a fountain or spring. The heart of the psalmist was so full of these
587
things of Christ, things touching the King, that they did naturally overflow, as water rising out of a spring naturally flows into the stream, without any labor or difficulty. It was no hard thing to him to speak of the things of Christ; his heart was full of them. O that it was thus with us! It is promised it shall be so. In <430414>John 4:14, Christ hath promised to give his people his Spirit, that "shall be in them as a well of water springing up into everlasting life."
"My tongue," saith he, "shall not only express it, but in a peculiar manner; `my tongue is the pen of a ready writer.'"
"A ready writer," -- one speedy, steady, able to set down any thought or conception whatsoever. When we deal about the things of Christ, there is a peculiar manner required both in the conception of the heart and in the expression of the tongue.
Thus I have given you the sense of the words; and I shall now name some observations from them: --
First. That the things which concern Jesus Christ are a good matter to believers. They are not only true, -- so as the mind may assent unto them and never be deceived, -- but they have that in them which is the object of the soul's delight and valuation, and which the soul of a believer cleaves unto. The truth of it is, here lies the great difference between sincere believers and mere hypocrites: -- hypocrites assent unto the doctrine of the gospel, things touching the King, as true, but they never embrace them as good; their hearts and affections do not cleave unto them, as finding a real sweetness, excellency, and suitableness unto their wants in them: for no man esteems that to be good which is not suitable unto him.
Jesus Christ, and the things of Christ, are a good matter unto believers; for, --
1. They are very excellent in themselves. <510118>Colossians 1:18, "He hath in all things the pre-eminence." Whatsoever is good in any kind, it centres in Christ. And what is in him is better than that which was in the state of nature; better than what was in the law; better than what is in selfrighteousness; better than life itself: so that, from their own nature, they are good things. Give me leave to say they are good things, because they are God's best things. As to temporal good things, take a king or a
588
potentate; -- his best things are peculiar treasures, gold and silver, and precious stones; but the things which concern Christ are the best things of the kingdom of heaven.
The things which concern God's only begotten Son, and which concern all the wisdom, grace, love, and power the holy God will exercise in the greatest work he ever set his hand to; surely they are good things. When the psalmist saith it is "a good matter," his meaning is, it is the best matter in the world.
2. They are a good matter to believers, because they have received the Spirit, whereby they are able to discern the excellency of them.
As to others, it is said, "He shall grow up as a tender plant, and as a root out of a dry ground: he hath no form nor comeliness; and when we shall see him, there is no beauty that we should desire him," <235302>Isaiah 53:2. Can we see no goodness, no excellency in Christ, in the grace of Christ, in his ways, in his people, why he should be desired? Believers can, 1<460207> Corinthians 2:7-10. The Spirit of God discovers to them the excellent things of Christ, whereby they find them to be good; whereas to strangers from Christ they seem absurd and foolish things, and no way to be desired. Men of carnal wisdom, that have attained to the highest pitch of reason and ability in the world, they can see neither form nor comeliness in Christ, or the things of Christ; but when God opens the things of Christ by the Spirit, then they see that there is a goodness and an excellency in them.
By way of use. -- Seeing the things of Christ are good things in themselves, and believers discern their goodness and their excellency; we may do well, then, to inquire whether the things of Christ are good things to us. Then they are good things to us, when we desire them above all other things whatsoever. <500308>Philippians 3:8, "I count all things but loss for the excellency of the knowledge of Christ Jesus my Lord." He could make use of those things he had; but in comparison, his heart did really esteem them all as loss and dung, -- when they stood in competition with Christ. And pray let us consider how the psalmist hath here stated it. Saith he, "My heart indites, and my tongue professes." It is easy to profess that the things of Christ are good things, and that we esteem all other things as loss and dung; but do our hearts so esteem them? otherwise we come short
589
of what is here intended by the psalmist. Do our hearts really value the good things of Christ, -- things concerning the glory of his person, his love to his church, the excellency of his kingdom and his rule? The things here treated of; the glory of his person, "Fairer than the children of men;" -- the glory of his kingdom, "In thy majesty ride prosperously;" "thy throne O God, is for ever and ever;" -- and his love to his church, "Hearken, O daughter, and consider and incline thine ear, forget also thine own people and thy father's house, so shall the King greatly desire thy beauty: " -- do we value these things, I say, in our very hearts, so as to esteem all other things as loss and dung, -- that we could freely forego them? Do we find satisfaction in the things of Christ, with and without all other things? With other things? It is the will of God, while he intrusts us with other things, that we should use them to his glory; but is our satisfaction in the good things of Christ so high that we can be satisfied without other things? Truly, I hope the Lord will help us, that if we come to lose all things for the good things of Christ (and how soon we may come to such a time we know not), we may do it cheerfully and willingly. This I can say, that the nearer some have been to the losing of all things, even life itself, the better Christ hath been unto them. And I would pray for you, that if God should reserve us for such a time as to deprive us of all other things, this may grow upon our hearts, that the things of Christ are better than ever you apprehended. This will carry us through all our darkness and trouble, -- to be satisfied with them in the want of other things. And take it for your comfort, though you may tremble now at the parting with a hair of your head, as if it was the garment from your back, yet, if you are sincere believers, when you come to part with all, you will do it cheerfully. Christ will come in and enable you so to do. Examine, therefore, yourselves, whether you do not only give a naked assent to the gospel and the things of Christ, or whether you find a goodness in them, a suitableness and satisfaction in them, -- that it is "a good matter" unto you.
Secondly. Observe from the words, that it is the duty of believers to be making things concerning Jesus Christ: "Things that I have made touching the King." Now, to be making things concerning Jesus Christ, is to meditate upon him, -- to have firm and fixed meditations upon Christ, and upon the glory of his excellencies: this is it that here is called, "`The things
590
I have made,' composed, framed in my mind." He did not make pictures of Christ, or frame such and such images of him; but he meditated upon, Christ. It is called, "Beholding as in a glass the glory of the Lord, in 2<470318> Corinthians 3:18. What is the glory of the Lord? Why, it is the glory of his person, the glory of his kingdom, the glory of his love. Where are these to be seen? They are all represented in the glass. What glass? The glass of the gospel. The gospel hath a reflection upon it of all these glories of Christ, and makes a representation of them unto us. What is our work and business? Why, it is to behold this glory; that is, to contemplate upon it by faith, to meditate upon it, -- which is here called making "things touching the King." This is also called "Christ's dwelling in us," <490317>Ephesians 3:17; and, "The word of Christ dwelling richly in us," <510316>Colossians 3:16; -- which is, when the soul abounds in thoughts of Christ. I have had more advantage by private thoughts of Christ than by any thing in this world; and I think when a soul hath satisfying and exalting thoughts of Christ himself, his person and his glory, it is the way whereby Christ dwells in such a soul. If I have observed any thing by experience, it is this, -- a man may take the measure of his growth and decay in grace according to his thoughts and meditations upon the person of Christ, and the glory of Christ's kingdom, and of his love. A heart that is inclined to converse with Christ as he is represented in the gospel, is a thriving heart; and if estranged from it and backward to it, it is under deadness and decays.
"Touching the King;" -- the psalmist hath respect unto Christ as a king. Hence, --
Thirdly. Observe that there is a peculiar glory in the kingly office of Jesus Christ, that we should daily exercise our thoughts about. The comfort, joy, and refreshment of believers, in this world, lie in the kingly power of Christ. What a view is there taken of him in <236301>Isaiah 63:1,
"Who is this that cometh from Edom, with dyed garments from Bozrah? this that is glorious in his apparel, travelling in the greatness of his strength? I that speak in righteousness, mighty to save;"
and which refers us to but one part of his kingly office, -- namely, to the power he will put forth in destroying his enemies. It is generally thought
591
that Edom under the Old Testament shadows forth Rome under the New. This is a glorious description of Christ going forth in the greatness of his power, when the year of his redeemed is come, and the day of vengeance is in his heart. How dreadful will it be to the world! how glorious in the eyes of believers! when we shall see him glorious in his apparel, travelling in the greatness of his strength, till he hath destroyed all his stubborn adversaries.
There is a peculiar glory in the kingdom of Christ, that we ought much, for our relief, to meditate upon. If we could behold the internal and external workings of Christ; what he hath done, what he will do, -- how that certainly he will save every believer, how that certainly he will destroy every enemy, -- how infallible in his grace, and never-failing in his vengeance; we should then see a peculiar glory in his kingdom.
Fourthly. Observe, that when a heart is full of love to Christ, it will run over; then men will be speaking of Christ, and of his glory. "We believe," saith the apostle, "and therefore speak," 2<470413> Corinthians 4:13. If we do believe, we shall speak. And saith the apostle, <440420>Acts 4:20, when they said, "Speak no more in this name," saith he, "`We cannot but speak the things which we have seen and heard;' we cannot but speak them." On the contrary, there is sad evidence how little there is of love in the hearts of men towards Christ. Alas! look about to the multitudes of them that are called Christians; when do you hear a word of him? when do you meet with a heart overflowing with love to Christ? Some speak of him to blaspheme him, some to the reproach of him; but for a natural readiness to speak for him, where do we find it? Yet if the heart be filled, it will boil over. There are some that pass for professors; you shall very seldom hear a word of Christ from them. If a man would make himself a reproach in the world, he cannot better do it than by owning Christ and his Spirit before men.
Fifthly, and lastly. That profession alone is acceptable to God, and useful in the church, which proceeds from the fullness of the heart. It is to no purpose to have our tongue "as the pen of a ready writer," if our hearts be not full. It must come from the boiling or meditation of our hearts, if our profession be good and acceptable.
This is the preface of the song.
592
SERMON 8.F62
"Thou art fairer than the children of men: grace is poured into thy lips: therefore God hath blessed thee for ever." -- P<194502> SALM 45:2.
I HAVE given you an account of the general design and scope of this psalm already, and spoken something from the title of it, "To the chief Musician," etc.; and opened the 1st verse, and spoken something to that also, -- which is the preface to the whole psalm.
I shall now speak something to you from the 2d verse: "Thou art fairer than the children of men: grace is poured into thy lips: therefore God hath blessed thee for ever." You know who it is that is intended in these words, -- namely, our Lord Jesus Christ, the King, the Messiah; and this is a description of him, which the psalmist gives in prophecy.
There are three parts of the verse: --
I. A description of Christ's person, "Thou art fairer than the children
of men."
II. An account of his endowments that were bestowed upon him to
enable him to his work, "Grace is poured into thy lips."
III. God's acceptance and approbation of him in his work,
"Therefore God hath blessed thee for ever."
I. Here is a description of Christ's person, "Thou art fairer than the
children of men."
You may consider it, --
1. Absolutely, that Christ is fair.
2. Comparatively, that he is fairer than the children of men.
1. Absolutely: Christ is fair. He ascribes beauty to him. There is mention of the beauty of God in <192704>Psalm 27:4, "To behold the beauty of the LORD;" -- that may concern his worship. But it is directly spoken of God himself, in <380917>Zechariah 9:17, "How great is his goodness, and how great is his beauty!" As beauty among men consists in the symmetry of
593
parts, so in God it is the harmony of all the divine perfections. The infinite harmony, agreeableness, suitableness of all divine perfections, I say, is this beauty. Christ is called fair, to denote his glorious perfections.
2. Comparatively: "Thou art fairer than the children of men;" that is, --
(1.) Than all worldly men. There is more excellency, more desirableness in Jesus Christ than in all the men of the world.
(2.) More than in all those who were employed in the church, which is peculiarly here intended; more excellent than Moses and Aaron, -- than any of the kings and prophets of old, who yet were so desirable. Aaron had his garments made for beauty and for glory. But saith he, "Christ is more beautiful, more fair, than any of the children of men."
I told you the design of the psalm was, to speak of the kingdom of Christ, and to set forth the mutual love that is between Christ and his church; but yet, in the first place, he lays down this description of his person as the foundation, "Thou art fairer than the children of men."
I say, --
1. Absolutely, Christ is fair; and we may observe from hence, that, in the consideration of Jesus Christ, if we intend any interest in him, and any benefit by him, the first thing we ought to know and consider, is his person. So the psalmist here, when he had designed the description of his kingdom and benefits, begins with his person. And if we know not the person of Christ we have no interest in him. The apostle, in <500310>Philippians 3:10, shows what our design should be, "That I may know him, and the power of his resurrection, and the fellowship of his sufferings," etc. First "know him," says he, before he speaks of the benefits of his mediation; which is consequential to the knowledge of himself. So he tells you, of the subject of his preaching, 1<460202> Corinthians 2:2, "I determined not to know any thing among you, save Jesus Christ, and him crucified;" -- first Christ, and then him crucified; first his person, and then his mediation.
The reasons are, --
(1.) Because Jesus Christ will be loved and preferred above all for his own sake. He tells his disciples, <401037>Matthew 10:37, "He that loveth father or mother more than me, is not worthy of me." If we intend to have any
594
benefit by him, he must be valued above all for his own sake, or for the sake of what he is in himself. He puts it as a mark upon them that followed him, "Because of the loaves," <430626>John 6:26. And if, without the knowledge of Christ, without a due consideration of his person, we think to follow him only for his benefits, for the advantage which we hope to have by him (which is to follow him for the loaves), we shall be found strangers to him, when we think we are in a better state and condition.
(2.) Without this, no man can secure his love and faith from being selfish, or from beginning and ending in self. For if we regard only those things whereof we have advantage, so that we may have our sin pardoned, our iniquities done away, and our souls saved, we would not care whether there were a Christ to trust in or no. But as this tends not to the glory of God, so neither will it tend to the advantage of our own souls. So that if we intend any interest in Christ, we must begin with his person, and the knowledge of it: "Thou art fairer than the children of men."
The use of this point is, --
First, To show how few real Christians there be in the world, -- seeing there are so few that have an acquaintance with, and a love unto, the person of Christ. Some deny him. We have a generation among ourselves that pretend to be Christians (I mean the Quakers), who deny the person of Christ, -- leave him neither the perfection of the Deity, nor humanity, nor the union of his natures; and have framed to themselves a religion without Christ, -- a carcase without a soul or life to quicken it, or enable it to be of any use. And there are others that evidence how little it is they value Christ. 1<460208> Corinthians 2:8, "Had they known him, they would not have crucified the Lord of glory." Do ye think, if men knew Christ, whatsoever they pretend, they would so despise his ways, his ordinances, his worship? -- prefer their own inventions and imaginations before them, and prosecute and persecute all that truly fear him, according to the power of their hand? Had they known him, they would not have done so. And the greatest part are perfectly sottish, -- brutishly ignorant concerning the person of Christ: yea, many to whom he hath been preached, it is to them like the wind, -- they hear a sound, but know not whence it comes, or what it means; perhaps they never had one serious thought in all their lives what Christ is, or who he is? -- wherein his excellencies do consist, or
595
what they expect from him. O how few labor to have a familiar intercourse with this Savior! How few say to wisdom, "Thou art my sister, and call understanding their kinswoman," as in <200704>Proverbs 7:4, speaking of Christ, who is the wisdom of God. They that know Christ, will make him as near and familiar to their souls as they can.
Secondly. This shows what great cause they have to rejoice, unto whom God hath revealed Christ. <401613>Matthew 16:13, etc., "Whom do men say I am?" saith Christ to his disciples. "And they said, Some say thou art John the baptist; some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven." The world has very dark notions concerning Christ, -- like the blind man, that saw men like trees walking: but as for those who have the knowledge of Christ, they are blessed; "for flesh and blood hath not revealed it." It is the greatest spiritual revelation, and the greatest evidence that we have received any spiritual revelation from God, when we know the person of Christ. Let us be thankful for any revelation God hath made of Christ unto our souls; that we behold his person, and know him; that he is not a stranger unto us, but that our souls have some holy acquaintance with him.
And if God hath thus revealed Christ unto us, let us be manifesting to all the world that we are Christ's, when others are ashamed of him. How? By our prizing, valuing, preferring him above all other things; above the world, and all the satisfactions and enjoyments of the world; above its ways, pleasures, converse: we have better satisfaction, better acquaintance to converse with and retire unto.
2. Observe from the words, that, in the knowledge of Christ, what we should chiefly consider are the things wherein he is fairer than the children of men, wherein he is more excellent, and to be preferred above all other persons and things whatsoever.
Now, wherein is Christ fairer than the children of men?
I answer, In three things: --
596
(1.) In the dignity of his person;
(2.) In the excellency of his work; and,
(3.) In the power and heavenliness of his doctrine. Many other instances may be given, but things may be gathered to these three heads; whereby we may make answer unto the question, that is tacitly asked of us by nominal professors in the world, which was asked of the spouse by the daughters of Jerusalem, <220509>Song of Solomon 5:9, "What is thy beloved more than another beloved?" -- ``What is there in Christ more than in other persons and things, that there is such a stir made about him?" I say, "He is fairer than the children of men."
(1.) In the dignity of his person.He is a more excellent person. Wherein consists the excellency of Christ's person? Truly, not at all in the outward appearance of his human nature, especially while here in the world. It is the foundation of all devotion among some, the making of glorious pictures of Christ; by which means to represent him fine and glorious. But what doth he speak of himself in <192206>Psalm 22:6? "I am a worm, and no man." He was brought to that low condition that he was of no esteem, of no reputation. But if we could have had a sight of him, how comely would he have been! Why, "he had neither form nor comeliness," in his outward appearance, "that when we should see him we should desire him," <235302>Isaiah 53:2; -- wherein, then, consists the dignity of his person? In two things: --
[1.] In the glory of his divine nature.
[2.] In the immeasurable fullness of his human nature with grace: --
[1.] In his divine glory. <501706>Philippians 2:6, "Who being in the form of God, thought it not robbery to be equal with God." Here is his glory. Also in <430114>John 1:14, "We beheld his glory." Wherein consists that glory? "The glory of the only begotten of the Father."
If you ask us, "What is our beloved more than another beloved?" -- "What is there in Christ, that our souls are sick of love for him, breathe and pant after the enjoyment of him, and that continually?" It is because we have seen his glory who is God blessed for ever.
597
[2.] It consists in the immeasurable, unspeakable fullness of grace that was given to his human nature. It is what I have as much thought of as any one thing, concerning the immeasurable fullness of grace which is in the human nature of Christ. So saith the apostle, <430334>John 3:34, "God gave not the Spirit by measure unto him." How by measure? "To every one of us is given grace according to the measure of the gift of Christ," <490407>Ephesians 4:7. We have every one of us a measure; but it is given to him without a measure. There is an immeasurable fullness of grace in the human nature of Christ, which we are partakers of; "for of his fullness we all receive, and grace for grace." It is an infinity in the divine nature, transferred into the human nature of Christ, and through him communicated unto our souls. From the eternal fountain of the divine nature, through the human nature of Christ, which hath an immeasurable fullness, as the head of the church, it is, I say, transfused to all his members. In this he is "fairer than the children of men."
(2.) He is so in the excellency of his work. The work that Christ did was such as none ever did or could do, but only he himself. It is true, "The law was given by Moses," but "grace and truth came by Jesus Christ," <430117>John 1:17. Could not the law give grace, and do this business, so as to bring in an everlasting righteousness, pardon sin, save the soul, make us accepted with God? No; <450803>Romans 8:3,
"What the law could not do, that God, sending his Son in the likeness of sinful flesh, did."
But there were sacrifices of the law; when men had sinned, they could make atonement. No; "Sacrifice and burnt-offerings thou wouldest not. Then said I, Lo, I come to do thy will," <194007>Psalm 40:7. But would there not be righteousness, if men observe the law, and follow after it? Alas! they could not obtain it; <451003>Romans 10:3, 4,
"For Christ is the end of the law for righteousness to every one that believeth."
So that neither the deeds of the law, nor the sacrifices of the law, nor the righteousness of the law, will do. "The redemption of our souls is precious," and would have ceased for ever, if Christ had not been found to undertake this work. When there was but a book to be opened of
598
revelations for the church, none was found worthy to open it, until Christ prevailed, <660502>Revelation 5:2, etc. If there could be no new revelations made but only by Christ, much less could any in heaven or earth redeem the souls of men from death and hell, bring them into favor with God, and work out eternal redemption for them.
(3.) He is more excellent than all the sons of men, in the revelation he has made of the will of God. Christ has made such a revelation of the will, love, and grace of God, as none of the children of men ever saw before.
These are the things we ought to consider in Christ, as he is fairer than the children of men, in the dignity of his person, in the excellency of his work, and in the glory of his revelation.
You will say, "Why should we consider Christ in these his incomparable excellencies?" I answer, --
[1.] That our hearts be not taken away nor engrossed by the children of men, and what belongs unto them, -- their glory, their honors, their lusts, their pleasures, their righteousness. If we would not have our hearts allured and drawn off with them, the way is, to exercise our faith upon the incomparable excellencies of the Lord Jesus Christ. Can the world be to us an all-sufficient God, and a great reward? Can the world pardon our sins, save our souls, deliver us from wrath to come, reveal to us the mystery of truth from the bosom of the Father? Can it make known the mind of God? communicate grace and love to us? If it cannot, then let us dwell in our thoughts on him who is fairer than the children of men.
[2.] The consideration of these excellencies in Christ is exceedingly suited to increase faith and love in us. They are the proper objects in Christ of these graces. What is it we believe and love? Do not we believe in Christ as the Son of God, as God-man in one person? do not we love him as he is so? do not we believe he hath made atonement for us? and do not we believe and love the excellency of his work? Then the exercise of our thoughts upon these things is the way to increase faith and love in us. And the great reason why we are so weak in our faith, and so cold in our love, is, because we exercise our souls no more to immediate, direct thoughts upon Christ and his excellencies. We live by reflex considerations upon the benefits of Christ; but if we could exercise our souls more directly in daily
599
thoughts of Christ in faith and love, we should increase more in these graces, and be more transformed into his likeness.
"Beholding as in a glass the glory of the Lord, we are changed into the same image," etc., 2<470318> Corinthians 3:18.
It is not such a cheap thing to be a Christian as most imagine. What wandering thoughts have the generality of Christians about Christ, and never once examine into their thoughts whether they have any spiritual acquaintance with him or no!
II. The second thing to consider in the words is, -- the ebdowment of
Christ, in his human nature, for the discharge of this great office and work, which is here ascribed unto him in this psalm, set forth by grace being poured into his lips.
And there are three things that may be observed: --
1. The nature of this endowment; and that is, grace.
2. The manner of its communication, and that is, poured; it is not dropped, but poured.
3. The seat of it, being communicated; grace is poured into his lips.
1. The nature of this endowment; it is grace.
Grace in Scripture is taken two ways: --
(1.) For inherent grace and holiness, or the graces of the Spirit. Things that are bestowed upon men, and wrought in them, they are called grace, the same as the principle of spiritual life.
(2.) Grace is taken externally for favor and love. "Ye are saved by grace;" that is, by the free favor of God.
It is here taken in the first sense, for the internal principle of grace and holiness. This was poured into the lips of Christ. Grace in the second sense is also mentioned in the last clause of the verse, "Therefore God hath blessed thee for ever."
And we may observe, in reference to the seat of it, that it hath particular respect unto the prophetical office of Christ, whereby he discharged his
600
duty in the revelation of the will of God. Christ did manifest and evidence grace in all he did and said in this world, as the lips are the way of manifesting the mind.
It is the first of these things I shall chiefly discourse on, -- namely, the endowment that renders the human nature of Christ so exceedingly desirable and glorious, is grace.
That which rendered Christ so beautiful, so desirable, and glorious, was not secular wisdom, though there was in him the greatest fullness of all wisdom; it was not the pomp, the greatness, the glory of the world, outward ornaments, or any thing that men esteem: no, it was that which men hate and persecute that rendered Christ so beautiful and glorious. God did not endow Christ with riches; no, he was poor, so poor that he had not where to lay his head: nor with bodily appearance; for he was a worm, and no man. But saith God, "I will render him glorious." How? He shall be full of grace. "We beheld his glory, the glory as of the only begotten of the Father." "We saw it," say they: "the world saw nothing but a poor man, whom they despised; but we saw his glory." And what was that glory? "He was full of grace," <430114>John 1:14. Even the glory of Jesus Christ consists in grace.
And why doth this glory of Christ consist in grace? For these three ends: --
(1.) Because in this internal grace consists the reparation of the image of God. All the glory that God thought meet to communicate to his creature man (and it was unspeakable, and all he designed him for), was to make him in his own image and likeness. This was the glory God intended; every thing else doth but follow it. Now, we left this image, and became as like the devil as if we had been begotten by him. <430844>John 8:44, We are the children of the devil, he is our father; we are a "generation of vipers," -- the seed of the serpent by nature. But it is grace that doth repair and renew this image of God. It is grace that makes a representation of God unto us; and therefore doth Christ's glory consist in grace. The apostle tells us so, 2<470406> Corinthians 4:6, "We behold the glory of God in the face of Jesus Christ." How is that? Why, in that abounding grace that was in Christ there is made such a representation of God, that there we may see his likeness. It is the human nature of Christ that makes the great
601
representation of God, because he hath all that which is the image and likeness of God -- namely, grace in the fullness of it -- in him.
(2.) This grace is the glory of Christ, because it is that which inclines the heart of Jesus Christ unto all that goodness and kindness that he hath showed unto us. Whence was it that Jesus Christ loved us so as to lay down his life for us? whence does he continue to have compassion on us, even when we were ignorant, and wandered out of the way? It is from that abounding, unspeakable, heavenly love that was in his heart and soul, that inclined him to it. The more grace we have, the more we have of love, compassion, and delight in doing the will of God. But there was that abundance in Christ that inclined him to do all this good for us, -- to live, to die, to
intercede for us. This makes Christ very beautiful and glorious to the eye of faith.
(3.) It is the glory of Christ, as he is the great example and pattern, whereunto we ought to labor after a conformity. When we had lost all, and wandered up and down, it was not enough that we should have a rule set us, but we must, moreover, have a pattern to follow; we must be like unto Christ. And there is an unconquerable desire implanted in the heart of every believer in the world to be like unto Jesus Christ; because God hath, in the way of an ordinance, appointed him to be our pattern. And we are but trifling Christians, and a dishonor to our profession, if we make not this the design of our souls continually, that we may be in the world as Christ was, -- that the same mind may be in us that was in him, <501405>Philippians 2:5; the same meekness, humility, self-denial, faith, love, patience, that was in him.
To close in a way of use; -- if this internal grace and holiness was that wherein Christ was fairer than the children of men, because grace was poured into his lips; then, --
1. Let us learn to esteem it above all other things. That which rendered Christ beautiful, will render us so: not in the eyes of the world; -- no, it did not render Christ so to the world; the more he abounded in grace, the more they despised him; -- but it renders us beautiful in the sight of God and all the holy angels, and in the judgment of all believers upon earth. If
602
we be but like unto Christ in any measure, it will render us fair, beautiful, desirable in the eyes of all that have eyes to see and hearts to discern it.
2. Let us not value so much the lustre, the splendor, and glory that earthly men have in earthly things, -- in their riches, power, honor, and the like. How apt are we to fret ourselves sometimes at the thoughts of these things; and think they have a peculiar happiness, -- that they are so great and glorious as they appear and make a show of! But God knows there is nothing in them but what is the object of his contempt, and of all the saints and angels, and will be so to all eternity.
603
SERMON 9.F63
"Gird thy sword upon thy thigh, O most Mighty, with thy glory and thy majesty." -- <194503>Psalm 45:3.
IN the 2d verse we have a description of the person of Christ, and of the ground of God's blessing and accepting of him in his work, the psalm having a double design; -- first, To show the glory of Christ in his kingly office; secondly, To show the mutual love that is between Christ and his church.
This 3d verse sets forth his entering upon the first part of his work, and is spoken by the way of encouragement unto Christ, in the name of God the Father, to undertake his office, and to go through with it. "Gird thy sword," saith he, "upon thy thigh, O most Mighty, with thy glory and thy majesty."
There are three things in the words: --
I. The work that is proposed unto Jesus Christ, or rather his
preparation for his work: "Gird thy sword upon thy thigh."
II. The manner how he should go through this work: "With thy glory
and thy majesty." And (that which I shall particularly enlarge on)
III. The appellation that is here given to Christ; which is, "Most
Mighty." He is most mighty in the execution of his office which he is exalted unto: --
I. We have Christ's preparation for his work: "Gird thy sword on thy
thigh." Consider two things: --
1. What is the sword of Christ.
2. What is meant by girding this sword upon his thigh.
1. The sword of Christ is the word of God; so it is called, "The sword of the Spirit, which is the word of God," <490617>Ephesians 6:17. The Spirit being the great immediate agent whereby Christ administers his kingdom, that which is the sword of the Spirit is the sword of Christ: and therefore,
604
where Christ is described in his kingdom, it is said that "he hath a sword proceeding out of his mouth," <660116>Revelation 1:16; which, in another place, is called "The rod of his month," <231104>Isaiah 11:4. It is the word of God, the great instrument of Christ in managing of his kingdom, that is called here his sword.
2. Concerning this it is said, "Gird thy sword upon thy thigh." The girding of the sword upon the thigh, is the putting of it into readiness for use. When David was going up against Nabal, he said unto his men, 1<092513> Samuel 25:13, "Gird ye on every man his sword." Wherefore Christ's girding his sword upon his thigh, is the disposing of the word into the ordinances of the gospel, where it may be ready for use. It hath respect unto the time when he ascended on high, and sent forth his word for the setting up of his kingdom. Then he put his word in readiness to effect the great designs of his love and grace, when "he gave some apostles, and some prophets, and some evangelists, and some pastors and teachers," <490411>Ephesians 4:11. He furnished men with gifts and abilities to dispense this word unto the ends of his kingdom.
II. The manner of going through his work is, "With thy glory and thy
majesty." The glory and majesty of Christ are his power and authority. And so it is prophesied of, as an encouragement unto the Lord Christ, that he should clothe his word with power and authority for the ends of setting up his kingdom, -- the edification of his church and the preservation of it in the world.
These things I speak in a general way; I shall now more particularly address myself, --
III. To the appellation that is here given unto Christ, -- "O most
Mighty, rwOBGi, from rbæG;, one that prevails in every thing he takes in hand.
Observe from hence, that the Lord Jesus Christ, as king of the church, is endowed with a mighty power for the accomplishing of all the designs and ends of this rule and kingdom. It is said of him, <198919>Psalm 89:19, God hath "laid help upon one that is mighty." It is spoken there primarily of David, "I have found David my servant." But what could poor David do? one taken from the sheepfold. It was not a laying help, therefore, upon David
605
that was mighty, absolutely speaking; but a putting strength into him. But David was a type of Christ; and to him must the passage be referred; -- he is the mighty One. Also Isaiah, <236301>Isaiah 63:1, describing of Christ in his kingdom, saith, "It is `I that speak in righteousness, mighty to save.'" And again, in <192407>Psalm 24:7, etc., there is a description of his ascension into heaven; the gates and everlasting doors being lifted up, that he, the King of glory, may enter in. The question being asked, "Who is this King of glory?" saith he, "The LORD, strong and mighty." It is a property everywhere ascribed unto Jesus Christ, that he is mighty.
Here we may inquire, --
1. Whence Christ is thus mighty for the execution of his kingly office? and,
2. To what ends he doth put forth this might and power?
1. Whence is Christ thus mighty? Christ is mighty upon two accounts: --
(1.) From the omnipotent power of his divine nature; which is the principle of his mighty operations in the union of his person. So the prophet declares, <230906>Isaiah 9:6, "Unto us a child is born, unto us a son is given." And how shall he be called? "Wonderful, Counsellor, THE M IGHTY GOD;" -- "This child that is born unto us, this son that is given unto us, his name shall be (that is, he really is), -- The mighty God." Why so? Because of the union of the divine nature with the human in the same person; whereby the same person becomes a child born, and also the mighty God.
(2.) He is mighty, from the authority and power that was communicated and given unto him by the Father, as mediator, for the accomplishing of his whole work. Two things concur to make one legally mighty to proper ends; -- first, strength and power; secondly, authority. Where there is strength and power and no authority, it is force; and where there is authority, but no strength or power, that authority will be void. Christ had strength and power as the mighty God; and he hath authority too, as all power is communicated to him by God the Father; as may be seen in <402818>Matthew 28:18; <490120>Ephesians 1:20-22, and many other places.
But it will be objected, "If Christ be the mighty God by nature, how comes it to pass that he should have power and authority given unto him?
606
God hath given unto him might and dominion, far above all principalities," etc.
I answer, -- Christ, as his power is given to him, is considered not absolutely as God, nor absolutely as man; but as God-man, Mediator, -- one that mediates between God and man: and so his power to erect his kingdom is given him of his Father.
2. The second inquiry is, -- Unto what ends doth the Lord Jesus put forth this mighty power wherewith he is endowed? I answer, -- To these five ends: --
(1.) Unto the erecting of his kingdom or church in the world;
(2.) To the preservation of it;
(3.) To the subduing of his enemies;
(4.) To the raising of the dead;
(5.) In the judging of all flesh, and distributing of eternal rewards and punishments: all which are acts of mighty power.
(1.) Jesus Christ puts forth this mighty power in erecting and building of his church. In <401618>Matthew 16:18, our Lord saith, "I will build my church;" and the apostle, in <580303>Hebrews 3:3, 4, shows that it was an act of divine power to build this church of God: "He that built all things is God." No one could build a church in all ages, but God himself. And if we were able to take a view how Jesus Christ first built his church in the world, we should learn not to distrust his power in any thing he had afterward to do. There was a combination of hell and of all the power of the world, against the interest of Christ and the gospel. The concurring suffrage of mankind, wise and unwise, learned and unlearned, Jew and Greek, influenced by their interest, by all that was dear unto them, set themselves in a combination against Christ's building of his kingdom. He employed against all this force a few poor men, unlearned, unskillful; and gives into their hands only the sword of the Spirit, -- the word of God; furnishes them only with gifts and abilities for the dispensing of the word: which was "his girding of his sword upon his thigh." He set these poor men to work; and clothing them with his glory and majesty, they make havoc in the devil's kingdom, and destroy it by degrees, until they root it out of the earth. It
607
was, then, an act of mighty power in Christ, to build his kingdom and church.
(2.) Christ puts forth this mighty power in the preserving of his church, being so founded and built on him. It is that which he expresses, <232703>Isaiah 27:3,
"I the LORD do keep it; I will water it every moment: lest any hurt it, I will keep it night and day."
The church being built, is not able to stand of itself; for unto the end of time the gates of hell and the power of the world shall be engaged against it. But saith he, "I will keep it, `and the gates of hell shall not prevail against it.'" There is a carnal church in the world, or a worldly church; and how is that kept? By force, -- laws and power of men who have wrapt up their secular interest in the preserving of it; and they will fight for their kingdom. On the contrary, the Lord Jesus Christ hath a spiritual church, of them that believe in him. They also are preserved; and by what means? By a secret emanation of mighty power from Jesus Christ. There hath not been any age in the world since the ascension of Christ, but there hath been an emanation, or putting forth of this mighty power of Christ in preserving of this church. He preserved a people under the whole apostasy of Antichrist. Had there been none left on the earth to fear him, and believe in him, all the promises of God to him had come to an end. But he did secretly, by his mighty power, preserve a people to himself in the midst of all the defection of Antichrist. And he doth so at this day, in the midst of the new defection made to Antichrist: for, in former days, the world fell off to Antichrist by superstition and idolatry; they are now falling off to him by profaneness and atheism: yet Jesus Christ, by his mighty power under both, or by a secret exertion of his power, preserves his church through all, and carries them as safe through the new opposition as he did through the old.
(3.) He puts forth his power for the subduing and conquering of his and his church's enemies.
What enemies has Christ? what enemies has the church? As many as there are devils in hell, and men and women in the world that are of the seed of
608
the serpent. But I may reduce all the enmity to the interest of Christ upon earth to these four heads: --
[1.] Satan;
[2.] The world;
[3.] Sin;
[4.] Death. Christ is most mighty in conquering all these enemies: --
[1.] He puts forth his mighty power in conquering of Satan. This was the first word that was spoken of him in the world, in <010315>Genesis 3:15,
"I will put enmity between thee and the woman, and between thy seed and her seed: it shall bruise thy head, and thou shalt bruise his heel."
The first discovery God made to his creatures concerning the incarnation of his Son was in this, -- that he would destroy Satan; and so the Holy Ghost tells us he hath done, <510215>Colossians 2:15,
"He spoiled principalities and powers, and made a show of them openly, triumphing over them in his cross."
These words, "He spoiled principalities and powers," are an exposition of the former promise in Genesis, that "the seed of the woman" (Jesus Christ) "should bruise the serpent's head." How should he do it? Why, in spoiling principalities and powers, and triumphing over them openly in his cross. So he saith, in <580214>Hebrews 2:14,
"That through death he might destroy him that had the power of death, that is, the devil."
He did not destroy him as to his being, but as to his power and authority. Hence, first, The devil hath a limited power only remaining, such as shall never prejudice the eternal interest of the church; and, secondly, He is reserved unto eternal destruction by this mighty power of Christ.
[2.] The second enemy of Christ is the world; and that may be considered either in the men of it or in the power of it: --
609
In the men of it. The Lord Christ puts forth his mighty power to deal with and subdue all the men of the world that rise up in opposition against him. Whatever success they may seem to have, they are all made his footstool:
"Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter's vessel," <190209>Psalm 2:9.
And you have him twice or thrice described in the Revelation as going forth in his mighty power for the subduing of all his adversaries. See <661911>Revelation 19:11-21.
And this must be; for he shall subdue all the authority in the world, -- not only the persons of men, but all the power and all the authority which is set up against him, or exercised against his interest. 1<461524> Corinthians 15:24, 25,
"When he shall have put down all rule and all authority and power. For he must reign, till he hath put all enemies under his feet."
There is a suspension of the issue of all things until Christ hath thus put down all that opposeth him and his interest. But there is an expectation in heaven, and in earth, in the whole creation: all are waiting, as if one single person, for the putting forth this mighty power of Christ for the subduing of all unto him; for the end will not be till then. Whatever we endure, we must be contented with it; whatsoever we suffer, the end must not be till all his enemies be made his footstool, and there be nothing to stand up against him who is most mighty.
[3.] Sin in his people is another enemy of Christ. Sin, as it is in men by nature, is that which gives life and efficacy to all the enmity that is acted against him; and, as it remains even in believers themselves, it doth act a great emnity against Christ. How come we, then, to be freed from it? how comes it to be subdued? The apostle, in <450701>Romans 7, gives an account of the great contest and conflict that believers have with the remainder of sin in them, that makes them cry out for deliverance from it, verses 24, 25. It is a sudden breaking forth of the apostle there, when he was describing the law of sin; for he cries out, "O wretched man that I am! who shall deliver me?" etc. But he as suddenly takes up, "I thank God, through Jesus Christ our Lord;" -- " Through the power of Christ this enemy, sin, shall be subdued." Therefore, chapter <450614>6:14, it is said, "Sin shall not have
610
dominion over you: for ye are not under the law, but under grace;" -- " If you come under grace, or under the rule of Christ, sin shall not have dominion over you." What is the reason of it? where is the consequence of the argument? Because sin is one great enemy of Christ, and he will certainly conquer it.
[4.] Death is another enemy. It is the last enemy, 1<461525> Corinthians 15:25, 26,
"He must reign, till he hath put all enemies under his feet. The last enemy that shall be destroyed is death."
And, in verse 54, he tell us that "death is swallowed up in victory;" a conquest is obtained over it. It is the last enemy, because, until the consummation of all things, we shall be subject to its power; but that shall also come under the feet of Christ, when we shall die no more.
This is the third end wherefore Christ puts forth this mighty or exceeding greatness of his power, -- namely, for the subduing of his enemies.
(4.) The fourth end for which Christ puts forth the greatness of his power is, for the raising up all his church from the dead, <500320>Philippians 3:20, 21,
"Our conversation is in heaven; from whence also we look for the Savior, the Lord Jesus Christ: who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself."
The mighty power of Christ reaches thus far, that the dead shall be raised thereby. Yes, our vile body shall, -- the body of our humiliation; that is, the body as it is fallen into corruption, into a vile estate, though it come to worms and dust, yet he shall revive it by the exceeding greatness of his power. He shall raise the bodies of his people. The privilege of believers in that day will be, that they shall be first raised, and they shall be peculiarly raised by the power of Christ as mediator. Their bodies shall be raised in conformity to his glorious body, when others shall be raised after them by the mere divine power of Christ, and raised with all their own vileness upon them.
611
(5.) And lastly, to mention no more; -- the mighty power of Christ is put forth in judging of all the world, and distributing to them rewards of bliss or woe that shall abide to all eternity, <402531>Matthew 25:31-46.
Thus you see why the Holy Ghost, by the psalmist, calls Christ here the Mighty One, -- one that will mightily prevail in every thing. It is because of his divine power, -- he is the mighty God. Because of his mediatorial authority there is committed unto him all power in heaven and in earth. He doth put forth this power for the erecting of his church, for its preservation, for the subduing of his enemies, in the raising of the dead, and distributing rewards and punishments.
612
SERMON 10.F64
THE USE AND ADVANTAGE OF FAITH IN A TIME OF PUBLIC CALAMITY.
"The just shall live by his faith." -- H<350204> abakkuk 2:4.
THIS is the first time these words are mentioned in the Scripture, but they are three times quoted by the apostle Paul: he preached, as it were, thrice upon them, <450117>Romans 1:17; <480311>Galatians 3:11; <581038>Hebrews 10:38; for it is full of heavenly matter, and is made use of by the apostle to several purposes. I know no one text that hath been more preached upon, or more written upon by them who have treated of the life of faith; -- how the just live the life of justification, and how they live the life of sanctification, the life of consolation, the life of peace, the life of joy, the life of obedience, etc. My design is quite of another nature, and is that which falls in with the design of the prophet in the first use of the words; as we shall presently see.
You know that, for many years, upon all these occasions, without failing, I have been warning of you continually of an approaching calamitous time, and considering the sins that have been the causes of it. The day is with the Lord, -- the year and month I know not: but I have told you that "judgment will begin at the house of God;" that in the latter days of the church, "perilous times will come;" that God seems to have" hardened our hearts from his fear, and caused us to err from his ways;" and that none knows what "the power of his wrath" will be. In all these things I have foretold you of perilous, distressing, calamitous times; and in all men's apprehensions they now lie at the door, and are entering in upon us. Now I must change my design; and my present work will be, both upon this and, if I live, upon some other occasions, to show how we ought to deport ourselves in and under the approaches of distressing calamities that are coming upon us, and may reach, it may be, up to the very neck.
What this text teaches us is, that in the approaches of overwhelming calamities, and in the view of them, we ought, in a peculiar manner, to live by faith. That is the meaning of the place.
613
And that this is our duty appears from this passage and the context. For the prophet had received a vision, a dreadful vision, from God, of the coming in of the Chaldeans, and of the destruction they would bring upon the church and upon all the land, in the foregoing chapter. Having received this vision, he considers what is his own duty, and what is the duty of the church, in the approaches of this distressing, calamitous season. Why, saith he, verse l, "I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved." -- " God will reprove me; there will be great arguings between God and my soul: I know my own guilt and sin, and I would be in a readiness to have something to answer God when I am reproved, -- something to betake myself unto. The answer," saith he, "I will betake myself unto is this, `The just shall live by his faith.'" Two things are here included: --
First. Saith he, "I will betake myself" (as the apostle makes use of it) "unto Jesus Christ for righteousness. I have nothing else to answer God when I am reproved."
Secondly. "I will pass through all these terrible and dreadful dispensations of providence that are coming upon me, by living the life of faith:" a peculiar way of living, as we shall presently see. When the flood was coming upon the world, Noah was "a preacher of righteousness," 2<610205> Peter 2:5. What righteousness did Noah preach? Why, that righteousness whereof he himself was partaker; for he "became heir of the righteousness which is by faith," <581107>Hebrews 11:7. When the flood was coming, Noah preached the righteousness of faith to the world, that they might escape, if they would attend unto it; but it was rejected by them. Wherefore, I say, in the approach of a calamitous season, there is, in an especial way and manner, a living by faith required of us. But you will say, "What is a calamitous season?" or, "When do you esteem a season calamitous?"
I will give you two things for the description of such a season as I judge to be manifestly calamitous: --
1. When it exceeds the bounds of affliction, or when the dispensations of God's anger in it cannot be reduced to the head of affliction. <262109>Ezekiel 21:9, 10, 13,
614
"Son of man, prophesy, and say, Thus saith the LORD; say, A sword, a sword is sharpened, and also furbished: it is sharpened to make a sore slaughter; it is furbished that it may glitter: should we then make mirth? it contemneth the rod of my son, as every tree. Because it is a trial, and what if the sword contemn even the rod?"
The rod comprises all affliction; but God will bring a sword, -- a judgment that shall not be reducible to the head of affliction; it shall contemn it. Now, I say, let it be what it will, when a calamity doth befall a people, or the church of God, that cannot be reduced to the head of affliction, but that every one shall find there is anger, judgment, wrath in it; then it is a distressing time.
2. When judgments fall promiscuously upon all sorts of persons, and make no distinction, then I take it to be a distressing time; for they strip men of the comforts they cherish in their own minds. Job<180922> 9:22, 23," This is one thing, therefore I said it, He destroyeth the perfect and the wicked." "What! doth God always do so? doth he never make a distinction about judgments?" Yes, sometimes; but "if the scourge slay suddenly, he will laugh at the trial of the innocent." When God brings a scourge, or a sword that shall slay promiscuously, that shall seize upon, destroy, and devour the innocent, so that they shall not escape, he will be as one that standeth by rejoicing to see how they carry themselves under their trial.
Now, this is enough to give satisfaction as to what I intend by a distressing, calamitous time: -- it cannot be reduced to the head of affliction; and it slayeth suddenly and promiscuously the perfect and the wicked; and, it may be, "the good figs shall go first into captivity." I am not much otherwise minded; and God may have mercy for them in that dispensation. I shall now show you these two things: --.
I. How we shall live by faith, -- how we should deport ourselves;
what faith will do in such a season, -- what our duty is under the approach of these calamitous, distressing times that are coming upon us.
II. I shall show you how faith doth and will carry it under other
perplexities that we have upon us, that we either feel or fear: --
615
I. Faith will guide and act the soul, under the approach of these distressing
calamities, in these following things: --
1. It will give the soul a reverential fear of God in his judgments. So it did unto the saints of old, <581107>Hebrews 11:7, "By faith Noah, being warned of God;" eujlabhqeiPsalm 119:120, "My flesh trembleth for fear of thee; and I am afraid of thy judgments." He was not afraid as to outward judgments, but under them his flesh trembled with a reverential fear of God. And so was it with the prophet Habakkuk, upon the vision he had of the approach of the Chaldeans, <350316>Habakkuk 3:16,
"When I heard, my belly trembled; my lips quivered at the voice: rottenness entered into my bones, and I trembled in myself, that I might rest in the day of trouble: when he cometh up unto the people, he will invade them with his troops."
He had a reverential fear of God in his judgments working upon him. According to my best observation of things in this state wherein we are, the generality of people may be distributed under these three heads: --
(1.) There are some that are, indeed, really afraid of approaching judgments; they do not know how soon they will reach unto themselves, their persons, their families, their relations, their estates, -- all that they have labored for, and exerted their utmost care and industry about in the world; the flood flies at the door, ready to carry all before it; they fear every day. Some men die, also, for fear of dying; they are poor for fear of poverty; -- they will part with nothing, because they fear they must part with all. A strange contradiction of spirit! Now this is not the work of faith. So far as it prevails upon any of our spirits, God will rebuke us for it, <235112>Isaiah 51:12, 13,
"Who art thou, that thou shouldest be afraid of a man that shall die, and of the son of man which shall be made as grass; and forgettest the Lord thy maker, and hast feared continually every day because of the fury of the oppressor?"
616
(chapter <230813>8:13,) "and hast not sanctified the Lord in thy heart, nor made him thy fear?" Who art thou? God hates this sinful fear; it is an abomination unto him. This is nothing but the fear of self; we will keep all warm about us, while we are in this world, and are afraid of the besom of destruction.
(2.) There are others who utterly despise these things, -- take no notice of them; who do not think any such distressing calamity shall come upon them: if it does, they shall deal well enough with it. <232814>Isaiah 28:14, 15, "They have made a covenant with death, and with hell are they at agreement;" and say, "When the overflowing scourge shall pass through, it shall not come unto us." They have a thousand ways to disinterest themselves from any thing of the most distressing calamity that is coming over the world. This swallows up the generality of mankind, and is that which the prophet doth so reflect upon, <232611>Isaiah 26:11,
"When thy hand is lifted up, they will not see: but they shall see, and be ashamed for their envy at the people; yea, the fire of thine enemies shall devour them."
(3.) The other sort is mentioned in <070506>Judges 5:6, and may be called wayside men, idle, discoursive men, that have nothing else to do but to walk up and down and talk, and are not concerned with a reverence of God and his judgments; they talk of them as if there were no God in heaven to regard them, or as if they had no concernment with him. If we have the least true saving faith in exercise, it will cast this cursed frame out of our hearts, it will be daily working it out of our souls, and will bring us to that which I told you is its proper work "God," saith the psalmist, <190916>Psalm 9:16, "is known by the judgment which he executeth." And what of God is principally known in the judgments which he executes in the world, is but little considered. That which God makes known of himself in a peculiar manner in these dreadful dispensations is, his majesty, his holiness, and his power.
God will appear to be awfully majestic and wonderfully glorious in such dispensations. He speaks of himself upon that occasion, <230220>Isaiah 2:20, 21, "In that day a man shall cast his idols of silver, and his idols of gold, to the moles and to the bats; to go into the clefts of the rocks, and into the tops of the ragged rocks, for fear of the LORD, and for the glory of his majesty,
617
when he ariseth to shake terribly the earth." If we have the light of faith to let it in, we shall see a majesty and glory in God's actings, even in his public and distressing judgments, -- such a greatness and a glory that the soul will be constrained to bow down before him.
God doth in his judgments also manifest his holiness; of which we shall speak afterward. So <661504>Revelation 15:4,
"Who shall not fear thee, O Lord, and glorify thy name? for thou only art holy."
How doth this appear? "For thy judgments are made manifest." When God makes his judgments manifest, his holiness will appear. And so, when Habakkuk came to plead with God about that great judgment of the Chaldeans which gave occasion to my text, he cries out, "O LORD my God, my Holy One, thou art of purer eyes than to behold iniquity."
God in them also glorifies himself in his power. He sets up one, and pulleth down another, and doth whatsoever he pleases. Herein he manifestly shows his sovereign power.
Now, to live by faith, is to cast out all those cursed frames before mentioned, and to bring this frame into your hearts, as the foundation of all that follows, -- namely, that you have a reverential fear of the majesty, the holiness, and the power of God, in all his judgments: and without this, we shall not please God in any thing we do. These are the true sayings of God. If there be another frame in us, this dispensation will pierce to the very soul before it be over: that is the first thing.
2. Where faith hath filled the soul with a reverential fear of God, its first work will be, to put the soul upon preparing and providing an ark for itself: so it was in the great example of our faith before mentioned. Noah, being moved by fear, "prepared an ark," wherein he saved himself and his family. Let men pretend what they will, unless they are under a strange, careless stupidity and security (which, I fear, is upon the generality of professors), they cannot, in such a season as this, but be preparing some reserve for themselves. "What shall we do when this comes upon us?" They have some predominant reserve. "The rich man's wealth is his strong city," <201811>Proverbs 18:11; -- he may lose a great deal, but he will save enough for himself: so the strong man trusts to his strength, the wise
618
man to his wisdom: one thing or other men prepare for themselves, to be an ark against the storm comes; and those who do not so, they fluctuate up and down at uncertainties, hoping that by one way and means or another, that they know not of, they shall be carried above all, have a good issue, -- that it shall not be as this or that prophet or minister foretells, but that some way they shall escape. This is not to prepare an ark; which is the work of faith to do. And here I shall inquire into two things: --
(1.)What is this ark that is to be prepared;
(2.) How we ought to enter into it, or how we are to make especial entrance into it, in reference to an approaching calamitous season. I say, --
(1.) This ark is Jesus Christ. Faith in him is necessary. In this chapter of my text, where inquiry is made what shall be answered unto God, and what course shall be taken upon the coming in of the overflowing flood of the Chaldeans; this is the course to be taken, "The just shall live by his faith." What is that? It is to seek for righteousness by Christ; to seek afresh for justification and life by Christ. There is no other way, no other ark; and he is described as this ark in that well known place, <233202>Isaiah 32:2, "And a man" (that is, Jesus Christ) "shall be as an hiding-place from the wind, and a covert from the tempest, as rivers of water in a dry place, as the shadow of a great rock in a weary land:" that is the ark. I know not how to describe [better] what I intend by securing ourselves in the ark, like the description the prophet here gives, though in terms metaphorical. Likewise in <330505>Micah 5:5, having given a promise of Christ, he adds, "And this man shall be the peace, when the Assyrian shall come into our land." To betake ourselves to the ark, is to betake ourselves to the fountain of our peace. And so <190212>Psalm 2:12, "If God's wrath be kindled but a little" -- How then? "Blessed are all they that" betake themselves unto him -- "trust in him." In whom? In the Son; -- ``Kiss the Son." And surely, my brethren, the wrath of God is now kindled, not a little, but a great deal, in all sorts and ways. The indications of the wrath of God are upon the spirits of men of all sorts, -- of professors, of the world, in their own persons, in all societies and relations. Where are we, then, to betake ourselves, but unto Christ? "Blessed are all they that put their trust in him."
619
(2.) But now, it would not have advantaged either Noah or his sons to have an ark prepared for them, unless they had a door to the ark. "Make a door," saith God to them, "that ye may have entrance.'' To obtain an interest in Christ is the general work of faith all our days. But how shall we be able now to make an especial entrance into this ark, suitable unto the state and condition wherein we are, and to approach a calamitous season that is hastening upon us? I know but of one way for our making an especial entrance into this ark, Jesus Christ, in reference to such a season; which is, the solemn renovation of our covenant with God. This is the way that hath been used by the church from the foundation of the world, without any instance of the contrary; -- that, when a storm was coming, if ever they were delivered from it, they entered into the ark, by the renovation of their covenant with God. And seeing the end is certain, we are thus afresh to enter into this ark, Jesus Christ. It is no wisdom in civil things to remove a means, unless we have a better to substitute in the room of it; and it is so in spirituals. I desire all that fear God would stir up their hearts and thoughts, and offer to us (if they can) a better way for this church, or any church, to enter into the ark in the approach of a storm than this, and it shall be embraced. This church hath done so; though I begin to fear some look upon it as a very dead, sluggish commodity, they know not how to trade with. But do not mistake, you have no such thing lies by you in the sight of God this day. Do not despond, the day is approaching "when others shall come" (as in <380823>Zechariah 8:23) "and lay hold upon your skirts, saying, We will go with you; for we have heard that God is with you." Some, -- blessed be God, and let his holy name be exalted! -- have far outgone us already, both in zeal and warmth and courage, under a sense of engagements that are upon them. I look for no safety, no deliverance, in the trials and afflictions that are coming upon the earth, but what is had in the way of believing. I value not those that are otherwise minded. Bless God, who hath provided for you this door of entrance before the flood comes and the rain falls; bless God, I say, for it, and make use of it, and be able to plead it with God: and let the Lord know that you have made your choice to be his, and are under his care, and not under the protection of the world. I will not say you shall be saved temporally, but you shall be saved eternally; I cannot say you shall have peace with men, but you shall have peace with God; I cannot say you shall not lose your lives, but I will say you shall not lose your souls: and these are our
620
principal concernments. Make good your entrance. A door made into the ark will do you no good, unless you enter in and make good your entrance at the door. How shall we make good our entrance into the ark, that we may have safety therein? If we are not at this work, we have no faith, Why, stand to your engagements, -- stand to the performance of those duties God requires at your hands; not only as there is no one thing required but what is a special duty of the new covenant, but stand to them now as those that have been your entrance into the ark, where God will give you all that rest that in this world you can be partakers of. This is another work of faith in the approach of a calamitous time.
3. If we live by faith in the approach of a calamitous season, this will put us upon the seareh and examination of our own hearts, what accession we have made to the sins that have procured these judgments. This is that which faith (where it is in any measure sincere) will assuredly put us upon; and it is that God doth now in an especial manner call for. Now, the sins which do and have procured these judgments are of two sorts: --
(1.) The open and flagitious sins of the world.
(2.) The sins of churches and professors.
(1.) The open and flagitious sins of the world. The apostle reckons them up together, 1<460609> Corinthians 6:9, 10,
"Be not deceived: neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor abusers of themselves with mankind, nor thieves, nor covetous, nor drunkards, nor revilers, nor extortioners, shall inherit the kingdom of God."'
He doth it again in <490505>Ephesians 5:5, 6,
"For this ye know, that no whoremonger, nor unclean person, nor covetous man, who is an idolater, hath any inheritance in the kingdom of Christ; for because of these things cometh the wrath of God upon the children of disobedience."
He reckons them up also in <480519>Galatians 5:19, etc.,
"The works of the flesh are manifest, which are these; Adultery, fornication, uncleanness, lasciviousness, idolatry, witchcraft,
621
hatred, variance, emulations, wrath, strife, seditions, heresies, envyings, murders, drunkenness, and such like."
There is a marvellous large copy written out of these texts in the nation at this day: every man may read an exposition of these things in the practice of multitudes. Some will say, they bless God they are free from these things; and so they hope they have had no hand in procuring the judgments of God that are coming upon the nation; let them fall upon them and their interest who are guilty of these provoking abominations, such as for which the wrath of God is revealed from heaven against their ungodliness. Why, it is well if they are not guilty of any of these sins; but the seed and foundation, even of all these sins, lie in our nature, if not in our persons, and what eruptions they have made towards the provoking the eyes of God's glory I know not. But suppose you have escaped these pollutions that are in the world through lust, --
(2.) There are other sins -- sins of churches, and of professors -- that, in reference to Christ's mediatory kingdom, have as great influence for the procuring of judgments as the worst sins of the world have for the procuring of judgments in his providential kingdom. I know a time when there was a storm, wherein a whole vessel, and all that were in it, were like to have been cast away; but one Jonah, that was in the ship, was the cause of the storm.
I shall just mention the judgment procuring sins of churches and professors, which are reduced in Scripture to these four heads: --
[1.] Lukewarmness; which was the judgment-procuring sin of Laodicea.
[2.] Contenting ourselves in outward order and freedom from scandal; which was the judgment-procuring sin of Sardis, and will prove ruinous to the best churches in the world.
[3.] Want of love among ourselves, and division in churches.
[4.] Earthly-mindedness, and love of the world, and conformity to it, that is found among the generality of professors.
622
SERMON 11.F65
THE USE OF FAITH UNDER REPROACHES AND PERSECUTIONS.
"The just shall live by his faith." -- H<350204> abakkuk 2:4.
YOU may remember, I spake occasionally from that of the psalmist, <199702>Psalm 97:2,
"Clouds and darkness are round about him: righteousness and judgment are the habitation of his throne;"
and from thence took occasion to consider what is our especial duty when clouds and darkness are round about us, as they are at this day. And some of you know I have had a great persuasion that the clouds that are gathering will, at least in their first storm, fall upon the people of God. I must repeat it again and again; I have been warning you for some years, and telling you it would be so. The present frame wherewith I have to conflict in my own spirit, and that frame of spirit which I have observed in others, the state and condition of all churches and professors, so far as I know, is, -- they are gone into a dreadful security. I speak my heart, and what I know with reference unto our present state and the cause of God; we are gone, I say, into a dismal security: which still confirms me that the storm will come upon us, and that it will not be long ere we feel it. My design is, therefore, to show you how we ought to behave ourselves under the perplexities and difficulties we are to conflict withal in this world. And I have not sat studying for things to speak, but only tell you the experience of my own heart, and what I am laboring after. I have already showed you what our duty is under the approach of these distressing, calamitous times that are coming upon us, and what faith will do in such a season.
II. I am now, in the second place, to show you how faith will carry it
under other perplexities, that either are present or are coming upon us. And here I shall show you, --
623
1. How we may live by faith, under all the reproaches and persecutions that do or may befall us, upon the account of that order and fellowship of the gospel, of that way of God's worship, which we do profess.
2. How we may live by faith, with reference unto the returning upon us of antichristian darkness and cruelty, if God shall suffer it so to be.
3. How we may live by faith under an apprehension of great and woeful decays in churches, in church members, in professors of all sorts, and in the gradual withdrawings of the glory of God from us upon that account.
1. How may we live by faith, with reference unto those reproaches, that scorn and contempt, which are cast upon the ways of God which we profess, that worship of God wherein we are engaged, and that order of the gospel that we do observe, with the persecutions that will attend us upon the account thereof? Truly, I may say of it as the Jews said to Paul about Christianity, <442822>Acts 28:22, "As for this sect, we know that everywhere it is spoken against." The whole world seems to be combined, that the name of Israel, in this way, may no more be had in remembrance. There are few that are concerned about these things while it is well with them, their families, their relations, estates, inheritances. Let the ways of God be reproached, what is that to them? they are not concerned in it. They cannot say, as the psalmist doth, when he speaks in the person of Christ, <196909>Psalm 69:9, "The reproaches of them that reproached thee are fallen upon me." Perhaps some of us are more sensible than others (or, at least, have reason so to be) of those reproaches that are continually cast upon the ways of God, seeing they are more particularly upon us; but to those that are not concerned in this scorn and contempt, I would say three things: --
First. What evidence have you that you have a concern in God's glory? For these things are those whereby God is glorified in this world; and if you are not concerned when there are so many reflections thrown upon it, pray consider what evidence you have in yourselves of any concernment in the glory of God.
624
Secondly. What evidence have you that you have a love to these things, that can hear them reproached, scorned, contemned, and never be moved at it? An honest, good man, would find himself concerned if his wife or children were reproached with lies and shameful things, because of his interest in them; but for them that can hear the ways of God reproached every day, and, so long as it is well with them and theirs, are not concerned thereat, -- they can have no evidence that they have a love unto them. Nehemiah cries out upon such an occasion, <160404>Nehemiah 4:4,
"Hear, O our God; for we are despised: and turn their reproach upon their own head, and give them for a prey in the land of captivity."
God hath made special promises to such as are thus concerned: <360318>Zephaniah 3:18, "I will gather them," saith he. Whom will he gather? "Them that are sorrowful for the solemn assembly, who are of thee, to whom the reproach of it was a burden." The solemn assemblies were reproached and mocked; and there were some of them (not all) to whom this reproach was a burden. "These," saith God, "I will gather;" -- "gather them under my gracious protection.''
Thirdly. To add one word more: If you are not concerned in the reproaches that are cast upon the ways of God, persecution shall awaken you, and either make you concerned or put an end unto all your profession.
Now, the inquiry is, how, under these difficulties that we have to conflict withal, we shall glorify God, and pass through them without loss, -- unto our spiritual advantage?
The apostle, in the 10th chapter to the Hebrews, where he describes this very condition I have been speaking of, doth fully direct us. "Ye endured," saith he, "a great fight of afflictions; partly, whilst ye were made a gazingstock both by reproaches and afflictions; and partly, whilst ye became companions of them that were so used. For ye had compassion of me in my bonds, and took joyfully the spoiling of your goods," etc., verses 32-34. But how shall we carry ourselves under this condition here described? "Now," saith he, verse 38, "the just shall live by faith."
625
What is the work of faith in this condition, that we may glorify God, and carry it through to a good and comfortable issue to ourselves? Call your own hearts to an account, and see how faith will work to give you support and supply. I will tell you what I am laboring after in my own heart; and the Lord direct you to find out what will be more useful! What will faith do in such a case? I answer, --
(1.) Faith will give us such an experience of the power, efficacy, sweetness, and benefit of gospel ordinances and gospel worship, as shall cause us to despise all that the world can do in opposition unto us. Here I would cast my anchor, and exhort you not to be confident of yourselves; for nothing else will keep and preserve you. An opinion, a well-grounded opinion and judgment, will not preserve you; love to this or that man's ministry, will not preserve you; that you are able to dispute for your ways, will not preserve you (I can give you instances wherein they have all failed); -- resolutions that, if all men should leave them, you would not, are insufficient. Nothing can preserve you but a sense and experience of the usefulness and sweetness of gospel administrations, according unto the mind of Jesus Christ. This faith alone can give you. "Desire," saith the apostle Peter, "the sincere milk of the word," 1<600202> Peter 2:2; -- " Desire, and labor to continue in, the ordinances of the gospel, and the worship of God under the administration of the word." How? "If so be ye have tasted that the Lord is gracious," verse 3; otherwise you will never desire it. I should hope that, through the grace of God (and otherwise I do not hope it), I might yet continue (if, indeed, I could keep alive) an experience that, in the dispensation of the word, I find a constant exercise of faith in God, delight in him, love to him; -- if I find that I come to the word as expecting to receive from God a sense of his love and supply of his grace; I should then, I say, have good hope, through grace, that ten thousand difficulties should never shake me in my continuance in this way. But if it be otherwise, there will be no continuance nor abiding. I mention these things, because, to the best observation such a poor worm as I am can make, there is a mighty coldness and indifferency grown upon the spirits of men in attending to the worship of God. There is not that life, spirit, courage, and delight in it as hath been in times past; and if so, where it may end God only knows. This, I say, is the first thing that faith will do in this state, if we set it on work. If we would but labor to stir up faith to find those
626
supplies of spiritual life and strength in the ways of his worship and ordinances, -- if we would labor to overcome prejudices, and set ourselves against sloth and negligence, -- we should find ourselves as other men, and greatly set at liberty as to what the world can do unto us. This is that which faith can do for us in such a state of things; and this is that I would be laboring to bring my own heart unto.
(2.) Faith, in such a season, will bring the soul into such an experimental sense of the authority of Jesus Christ, as to make it despise all other things. I profess, if it were not for the authority of Christ, I would renounce all your meetings; they would have neither form nor comeliness in them why they should be desired. But a deep respect unto the authority of Christ (unless our evil hearts are betrayed by unbelief and weakness) is that which will carry us through all that may befall us. Faith will work this double respect unto the authority of Christ: --
[1.] As he is the great head and lawgiver of the church, who alone hath received all power from the Father to institute all worship; and whoever imposes herein usurps his crown and dignity. All power to institute spiritual worship is given unto Christ in heaven and in earth. What then? "Go, therefore," saith he, "and teach men to observe all things whatsoever I have commanded you," <402818>Matthew 28:18-20. Bring your souls to this exercise of faith, that those things we do are commanded us by Christ, who is the sovereign Lord of our consciences, who hath sovereign authority over our souls. We must all appear before his judgment-seat, who will require of us whether we have done and observed what he hath commanded us or no. Do not only say these things, but labor greatly by faith to affect your consciences with this authority of Christ, and you will find that all other authorities will come to nothing, however you may suffer for it.
[2.] Faith respects the authority of Christ, as he is "Lord of lords, and King of kings;" as he sits at the right hand of God, expecting all his enemies to become his footstool; as he hath not only a golden scepter in his hand, "a scepter of righteousness," wherewith he rules his church, but also an iron rod, to break all his enemies in pieces like a potter's vessel. If faith exercises itself upon this power and authority of Christ over his enemies, it will pour contempt upon all that the world can do. You cannot
627
be carried before any magistrate, but Christ is there present, greater than them all, -- who hath their breath in his hands, their lives and their ways at his disposal, and can do what he pleases with them. Faith will bring in the presence of Christ in such a season; when otherwise your hearts would fail for fear, and you would be left unto your own wisdom, which is folly, and your own strength, which is but weakness. But if you have but faith working in the sense of this authority, it will make you like those wellcomposed persons in the 3d of Daniel. Do not wonder at the greatness of their answer and the composure of their spirits when they looked on the fiery furnace on the one hand, and the fiery countenance of terrible majesty on the other. "Know, that God," say they, "whom we serve, is able to deliver us out of thy hand; but if not, -- if God will not give us this present deliverance, be it known unto thee, O king, we will not serve thy gods, nor worship thy golden image," verses 17, 18. Faith will give us the same composure of spirit, and the same resolution; and with these things should we relieve ourselves under the worst that can befall us.
(3.) Faith, in such a case and condition, will bring to mind, and make effectual upon our souls, the examples of them that have gone before us in giving the same testimony that we do, and in the sufferings that they underwent upon that account. When the apostle had told the believing Hebrews, that through all their trials, tribulations, and sufferings, they must live by faith, Hebrews 10, "What encouragement,'' might they say, "shall we receive by faith?" Why, saith he, "Faith will bring to mind all the examples of them that have gone before you, that have suffered, and been afflicted, and distressed as you now are;" -- which account takes up the whole 11th chapter, and a good part of the beginning of the 12th. It is a great thing when faith revives an example. Let us, then, by faith, carry in our minds the examples that are recorded in the Scripture. There is the example of Moses, the apostle gives it us; and it is an eminent instance: "He chose rather to suffer affliction with the people of God, than to enjoy the pleasures of sin for a season; esteeming the reproach of Christ greater riches than the treasures in Egypt." He, by the dark promise he had to live upon, endured the reproach of Christ. My brethren, take the prophets for an example of them that have suffered; and consider how the apostles have gone before us: but do not stop at them; for there is a greater than Moses,
628
and the prophets, and apostles, -- greater than even a cloud of witnesses; and that is no less a person than the Lord Jesus Christ. <581202>Hebrews 12:2,
"Looking unto Jesus, the author and finisher of our faith; who for the joy that was set before him endured the cross, despising the shame."
He underwent the contradiction of sinners against himself, "and is now set down at the right hand of God." Faith, calling to mind these great examples, would give us great support under all the trials we may be brought unto, and conflict with. Whither are we going? what do we hope for? We would be where Moses is, and where the prophets are; but how got they thither? They did not get thither through the increase of riches, and multiplying to themselves lordships in the world; but by sufferings and the cross. Through many tribulations they entered into the kingdom of heaven.
(4.) Faith will receive in the supplies that Christ hath laid up for his people, in such a season. Christ hath made peculiar provision for suffering saints. And it consists in two things: -- First, In his special presence with them. He will be with them in the fire, and in the water. Secondly, In the communication of the sense of God's love unto them. Their
"tribulation worketh patience, and patience experience, and experience hope; and then the love of God is shed abroad in our hearts by the Holy Ghost, which is given to us," <450503>Romans 5:3-5.
Faith will bring all these things into the soul. But your minds must be spiritual, or you cannot put forth one act of faith for the bringing in this special provision that is laid up for suffering saints; -- and very few attain this spiritual frame, where faith fetches in these spiritual consolations Christ hath prepared for such souls. This is one way whereby we may live by faith in such a season. Search, therefore, and make inquiry in your entrance into troubles, what sense faith gives you of the love of God, to carry you through these difficulties.
(5.) It is faith alone that can relieve us with respect unto the recompense of reward. Moses "suffered affliction with the people of God; for he had respect to the recompense of reward," <581125>Hebrews 11:25, 26. The light and momentary affliction which we undergo in this world, "worketh for us a
629
far more exceeding and eternal weight of glory," 2<470417> Corinthians 4:17. Who knows, but in a few days some of us may be taken into that incomprehensible glory, where we shall eternally admire that ever we did put any manner of weight on things here below? Faith will fix your eye on the eternal recompense of reward. We have, indeed, a faith now at work, that fixes the minds of men upon this and that way of deliverance, and this and that strange accident; but we shall find that true faith will burn up all this as stubble.
(6.) And lastly, faith will work by patience. The apostle tells us "we have need of patience, that, after we have done the will of God, we might receive the promise;" and we are to be
"followers of them who through faith and patience inherit the promises," <581036>Hebrews 10:36, 6:12.
This is something of what I had to offer unto you, and, I hope, both seasonable and useful. However, it is what I can attain unto in these times of reproach, scorn, and contempt, that are cast upon us, and persecutions approaching. I say, faith will discover to us that efficacy, sweetness, power, and advantage in spiritual ordinances, as to make us willing to undergo any thing for them. Faith will bring our souls into such subjection unto the authority of Christ, as Head of the church, and Lord over the whole creation, that we shall not be terrified with what man can do unto us. Faith will furnish us with examples of the saints of God, whom he hath helped and assisted to go through sufferings, and who are now crowned and at rest in heaven. Faith will help us to keep our eye fixed, not upon the things of this world, but upon the eternal recompense of another world, and glory therein. And faith will also work by patience, when difficulties shall be multiplied upon us.
630
SERMON 12.F66
THE USE OF FAITH, IF POPERY SHOULD RETURN UPON US.
"The just shall live by his faith." -- H<350204> abakkuk 2:4.
OUR inquiry is, how we may live by faith, with reference unto those difficulties we have, or may have, to conflict with in the days wherein we live. The last head we spake to was, how we may live by faith in reference to all the reproaches and scornful contempt that are cast upon that way of worship, that order and fellowship of the gospel, which we cleave unto, and the persecutions which we may undergo upon that account. I now proceed: --
2. The second difficulty that we have, or may have, to conflict with, is, the return of Popery into this land. Half the talk of the world is upon this subject. I have nothing to say to some among ourselves; but I verily believe, that those who have the conduct of the papal, antichristian affairs throughout the world are endeavoring to bring it in upon us. I remember what holy Latimer said when he came to die, "Once I believed Popery would never return into England; but," said he, "I find it was not faith, but fancy." I wish it prove not so with many of us. Now, that which I am to speak unto is this, -- how we should live by faith, both in the prospect of the danger of it, and if it should come upon us. I shall name unto you a few things which I exercise myself with. If you have more supporting thoughts, and a better guidance of light, I pray God confirm it unto you.
(1.) The first thing I would exercise my thoughts upon, and that my faith rests in, in this case, is this, -- that there is a fixed, determinate time in the counsel of God, when Antichrist and Babylon, and idolatry and superstition, together with that profaneness of life which they have brought in, shall be destroyed. It is so fixed, that it shall not be altered: all the wisdom of men, all the sins of men, and all our unbelief, shall not hinder it a day; it shall assuredly come to pass in its appointed season. This time is reckoned up in Scripture by days, by months, by years; -- not that we should know the time of it, but that we should know the
631
certainty of it; for if it hath but so many days, but so many months and years, then it must have a certain period.
Under the Old Testament we see this all along. Saith God to Abraham,
"Know of a surety that thy seed shall be a stranger in a land that is not theirs, and they shall afflict them four hundred years; and also that nation will I judge," <011513>Genesis 15:13, 14.
They knew not the beginning nor the ending of this four hundred years; but they knew that at the end of them it should be as God had said: and "the self-same day it came to pass," <021241>Exodus 12:41. Likewise God threatens the Jews with a seventy-years captivity in Babylon:
"And it shall come to pass," saith God, "when the seventy years are accomplished, that I will punish the king of Babylon, and that nation for their iniquity," <242511>Jeremiah 25:11, 12.
The church knew not when they began, or when they would end; but this they knew, that the same day they were accomplished it should be as God had said. And so it was.
The fixing and computing of the time of the Man of Sin, of Antichrist, by days, and months, and years, is to secure our faith in the punctual determination of the season, but not to satisfy our curiosity when the season should be. But the consideration of this, that there is such a time, or a determinate season, is a great foundation of faith and patience. <236022>Isaiah 60:22,
"A little one shall become a thousand, and a small one a strong nation: I the LORD will hasten it in his time."
But if there be a fixed time for the accomplishment of this promise, you may ask, "How can it then be hastened?" Why, if you live in the exercise of faith and patience, it shall surprise you; it shall come when you do not think it will, nor expect it: "I will hasten it in his time;" -- "I will not bring it before its time, be ye never so patient or impatient; but exercise faith and patience, and I will so order it, that it shall be a sweet surprisal unto you." And it is a means of patience, <350203>Habakkuk 2:3, "If the vision" seem to "tarry, wait for it; for it will surely come." When we know it will come, when we know there is such a determinate time, and that it will surely
632
come, it is a great ground of patience to wait for it. This is a great consideration with me, and I leave it with you. Here I can exercise faith, without fancy or conjecture, that there is a certain determinate time in the counsel of God wherein he will pour out all his judgments and plagues upon the antichristian world, until Antichristianism be destroyed and rooted out.
(2.) Another thing that comforts my heart is this, -- it is no less glorious to suffer under the beast and the false prophet than it was to suffer under the dragon. The book of the Revelation is chiefly made up of these two things, -- of the persecutions of the church; one by the dragon, and he is conquered; the other by the beast and false prophet, and they shall be conquered. The dragon was the heathen power of the Roman empire; and it was a glorious thing to suffer under that power. They that did so are described, <660714>Revelation 7:14, 15,
"These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Therefore are they before the throne of God, and serve him day and night in his temple: and he that sitteth on the throne shall dwell among them."
And of those that suffered under the beast and the false prophet it is said, <661211>Revelation 12:11,
"They overcame him by the blood of the Lamb, and by the word of their testimony."
We account them great and glorious persons who won the liberty of the gospel and the Christian religion by suffering against the pagan power, and who destroyed all idolatry by their blood, starving and "famishing all the gods of the earth," <360211>Zephaniah 2:11. Never were men more glorious than they. These made up the "Turba palmifera;" that is, the company who, with palms in their hands, and a new song in their mouths, give glory unto God, <660709>Revelation 7:9-12. I say, it is not less glorious to suffer under the beast and false prophet, the second persecuting power, -- that is, the papal, antichristian power, -- than it was before under the pagan. This the church hath for many ages conflicted withal, and must continue to do so, until the time is come when they shall have a perfect and complete
633
conquest over this also. It is a glorious thing, and I would have you reckon upon it as such. If a time of going into Smithfield should again come, -- if God shall call us to that fiery trial or any other, whatever it may be, -- remember that to suffer against Antichrist is as great and glorious as to suffer against Paganism.
(3.) Though our persons fall, our cause shall be as truly, certainly, and infallibly victorious, as that Christ sits at the right hand of God. Among the heathens, men of courage did not value their own lives, so their cause was carried on. Now, however your persons or my person may fall in this trial, yet the cause in which we are engaged shall as surely conquer as Christ is alive and shall prevail at last. Upon the first rise of the beast, it is said, <661307>Revelation 13:7, "He made war with the saints, and overcame them." The poor Waldenses looked upon themselves to be the people there prophesied of; and said, when they were under the butcheries of the papal power, "We are the conquered people of God; but there shall come forth conquerors." When going to die, they knew and believed their cause would conquer. And so, after Antichrist hath conquered and prevailed over persons for a season, at length it will come to a final issue.
"They shall make war with the Lamb, and the Lamb shall overcome them; for they that are with him are called, and chosen, and faithful," <661714>Revelation 17:14.
The gospel shall be victorious. This is the third thing that greatly comforts and refreshes me, -- that if God should give me the honor, the strength, and grace to die in this cause, my cause shall be victorious, as sure as if I had the crown in my hand.
(4.) The judgments of God shall come upon the antichristian world when they look not for them; when the kings of the earth do not look for them; yea, when believers themselves do not look for them; -- they shall come so suddenly. The Holy Ghost saith so expressly, <661808>Revelation 18:8, "Her plagues shall come in one day, death, and mourning, and famine; and she shall be utterly burned with fire." How is it possible that one that is in the state and condition wherein she is, should have her plagues come upon her in one day? The reason is added, "For strong is the Lord God who judgeth her." Almighty strength shall be put forth for the accomplishing of it. And if this be not enough, the 17th verse tells you that it shall come in "one
634
hour." And I do verily believe that the destruction of this cursed antichristian state (of the head of it) will be brought about by none of those means we see or know of; but that the strong Lord God shall break in upon her and destroy her by ways unknown to us. It may be tomorrow; it may be not these hundred years. She herself, when it is done, shall look for no such thing. Verses 7, 8, "She hath glorified herself, and lived deliciously; for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day." When she is boasting herself, destruction shall come; -- when the kings of the earth shall have no expectation of it; for they shall cry, verse 16, "Alas, alas! that great city, Babylon, that mighty city; for in one hour so great riches is come to nought." And believers themselves will be such as the children of Israel in Egypt. When Moses came they could not believe, because of the cruel bondage they were under: it is like the day wherein God's judgments will come upon Antichrist, the old enemies of Jesus Christ.
(5.) I would consider very much with myself the greatness of the indignation of God against those that shall in the least comply with Antichristianism when it doth come upon us. In <661311>Revelation 13:11, there is mention of "a beast that had two horns like a lamb, and he spake as a dragon" (which, I think, is the pope), "and he exerciseth all the power of the first beast;" that is, he exercises a power answerable to the pagan power. And what then? Verse 16, "He caused all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark." No matter what the mark is; but to receive any thing of him, is to receive his mark; either in our foreheads, where we shall show it unto all the world; or in our right hands, more privately, where it may be shown when opportunity serves. What then? Why, in chapter 14:6, 7, "I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven and earth, and the sea, and the fountains of waters." When Antichrist would bring his mark on the foreheads of the people and into their hands, God, by his gospel, calls men from their false worship and
635
idolatry. But what if they do not obey? The 9th and 10th verses tell us a "third angel followed, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, the same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb," etc. Some will be apt to say, "Let us make a fair composition, and use some compliance, to put an end to these disputes." No; do it at your peril. God saith you shall drink of the wine of his wrath, which is poured out without mixture into the cup of his indignation, and that for ever and ever. And I believe with all my heart and soul that this will be the portion of all the men and women in this nation that shall comply with any return of antichristian idolatry among us; -- God shall pour out his indignation upon them.
(6.) Remember that if the trial comes, it is a day of battle; and it is not for you, when you should just engage in a battle, to be considering of this or that way or contrivance to escape. No; it is courage, and constancy, and faith alone, must be set on work, or you will not be preserved. All your wisdom and contrivances will not preserve you; but it being come to the issue between Christ and Antichrist, "it is the girding up the loins of your mind," and a "resisting unto blood against sin," and abiding in it, that is your duty, and must preserve you. Nothing will save you but faith, courage, and constancy.
(7.) There are in the Scripture intimations, that those who, in an especial manner, cleave unto God and his worship, with faith, love, and delight, shall be preserved and saved. I do not propose this unto you as an object of your faith; all the rest I do: but I say, there are intimations that give me some satisfaction; that they who with quick and lively spirits do act faith, and love, and delight in God and his worship, or that are worshippers in the inner court of the temple, shall be peculiarly secured at such a time. But I am afraid few of us shall have it; because I see so much coldness and deadness grown generally upon us and the churches of Christ. It makes me think exercises will come upon us all; for we have need of them.
To conclude, --
636
First. Let not your talk about strange things keep the thoughts of these things you have been hearing out of your hearts; for you will be tried with Antichristianism before you die. We talk of news, and great things we look for in the world, and that Antichrist shall be destroyed: and so he will; but I do believe he will try us sorely in the meantime.
Secondly. Take heed of computations. How woefully and wretchedly have we been mistaken by this! We know the time is determined, -- its beginning and ending is known to God; and we must live by faith till the accomplishment.
Thirdly. So many of us as have afresh engaged ourselves in covenant unto God, let us remember that we have taken the "mark of God upon our foreheads;" and it will ill become us to set the mark of Antichrist by it.
This is all I have to offer unto you as to living by faith under the apprehensions of those difficulties we have to conflict withal, in reference to the coming in of profaneness and idolatry, wherewith we are threatened by hell and the world, which are at this day combining together to bring them again upon this nation.
637
SERMON 13.F67
THE USE OF FAITH IN A TIME OF GENERAL DECLENSION IN RELIGION.
"The just shall live by his faith." -- H<350204> abakkuk 2:4.
I AM now come to the last thing that was proposed to be spoken to, and with which I shall shut up the subject, namely, --
3. How we may live by faith, under an apprehension of great and woeful decays in churches, in church-members, in professors of all sorts, and in the gradual withdrawing of the glory of God from us all on that account.
I would speak unto three things: --
(1.) That this is such a time of decay among us, among churches, among church-members, and professors of all sorts and ways throughout this nation; yea, and other nations too, where there are any that fear God.
(2.) That this is, and ought to be, a cause of great trouble and trial unto all that are true believers. And then, --
(3.) I shall show you how we may live by faith in such a season, -- what it is faith will do to support the soul at such a time.
(1.) That it is now such a time of decay, there are too many evidences of it. I will name a few things: --
[1.] A sense of it is impressed upon the minds of all the most judicious and diligent Christians, that do abound most in self-examination, or do take most notice of the ways of God. Multitudes have I heard testifying of it; complaints are received from many in this nation, and the neighboring nations, that there is a great decay, as to the power of grace and life of faith, among all sorts of professors. And some of them will go farther in their evidence, and tell us that they find the effects of it in themselves; that they find it a matter of great difficulty, requiring great watchfulness and great diligence, in any measure to keep up themselves unto their former frames; and when they have done all, they do not attain their desire. And,
638
to increase this evidence, we are all convinced of it, or else we are notorious hypocrites; for I know not how often I have heard it prayed over in this very place. So that there is sent forth from God a conviction upon the hearts and minds of spiritual, self-examining believers, that churches, church-members, professors, and themselves, are under spiritual decays. This is the first evidence; and therefore, in such a season, it was the best part of the church that made that sad complaint, <236317>Isaiah, 63:17,
"O LORD, why hast thou made us to err from thy ways, and hardened our heart from thy fear?"
They were sensible that there was a judgment of the hand of God upon them.
[2.] The open want of love that is among churches, among churchmembers, among professors, is another evidence of decay. I will not speak of the want of love among churches one to another; but as to love among church-members, we have scarce the shadow of it remaining among us. Where men have relations, where they have acquaintance, where they have been old friends, where they agree in humor and converse, -- there is an appearance of love; and where they agree in a party and faction, there is an appearance of love: but upon the pure spiritual account of Christianity and church-membership, we have, I say, scarce the shadow of it left among us. I remember how it was with us, when it was a joy of heart to behold the face of one another; -- wherein there was love without dissimulation, in sincerity; love attended with pity, compassion, condescension; yea, love attended with delight. But it is dead in churches, dead among professors.
[3.] Another evidence of this decay is, want of delight and diligence in the ordinances of gospel worship. These ordinances were wont to be a joy of heart unto all that feared God; but now there is so much deadness, coldness, and indifferency, -- so much undervaluing of the word, selffullness, pride, and so much an apprehension that we know every thing, -- so little endeavor to tremble at every truth, by what means soever it be brought unto us, -- as gives a manifest evidence of woeful decays that are fallen upon us. Dead preachers! dead hearers! -- all things now go down among the churches of God and professors in these nations. And this is attended with two desperate evils; one of which I heard of but lately (but
639
upon inquiry, I find it to be a far greater evil than I took it to be), namely, men -- under an apprehension that they do not see others enlivened nor quickened as they were wont to be by the ordinances of divine worship, and finding no such thing in their own hearts neither (in all probability finding themselves to grow dead and useless) -- are fallen into an opinion that there is an end of them, and that they ought to attend unto them no more. And this doth befall some that have long walked soberly and with great diligence in the use of ordinances: some in this city, and in other places, are led by foolish delusions to it, because they do not find the spirit, and life, and power of the word and ordinances in themselves and, as they think, in others. A godly and learned minister, that showed me a discourse written upon this subject, in defense of ordinances, did acquaint me with so great a number falling into this abomination, that I did not think it had been possible. This is one of the evils.
The other evil that attends it is this, -- that this deadness and indifferency unto ordinances, and want of bringing our necks to the yoke of Christ therein, against all disputings and arguings of flesh and blood, hath taken such place among us, and proceeded so far, that all ways of reformation are useless. Men may make divisions, and do I know not what; but this I know, there is no way of obtaining any reformation) but for men to engage their hearts to return unto God in more delight in his service than there hath been. Some utterly forsake the assemblies; some come with great indifferency, -- using their liberty, off and on, at their pleasure. Are not these things evidences of great decays among us? To me they are. I speak not as to this congregation in particular, but as to the state of all churches that I know or can hear of in these nations.
[4.] The last evidence I shall mention of these decays among us, is our worldly-mindedness, -- conformity to the world, and security. These things have been so often spoken to you, and no reformation hath ensued, that now they are looked upon as words of course; and I am discouraged from speaking of them any more. But assure yourselves, this conformity to the world, and this security that is yet found among us, is a great evidence that the glory of God is departing from us. Ministers preach against worldly-mindedness, security, etc., but it makes no impression upon the minds of men; for we can scarce give an instance of any, the least
640
reformation. These things plainly demonstrate that we are all under great decays.
(2.) A sense of this general decay among churches, church-members, and professors, ought to be an exercise and concern unto our minds. If we think all is well with us, and are satisfied, while we are free from outward troubles, and [do] not concern ourselves about our decays, I will not say we are hypocrites, but, truly, we are poor, low, dead, carnal, unspiritual Christians. I thought to have spoken to these three heads, to show you, --
[1.] How God is dishonored by this general decay;
[2.] How the world is offended and scandalized at it;
[3.] How the ruin of churches is hastened by it ; -- which will befall them assuredly, unless God recover us out of this bad state: but I shall waive these things, and proceed: --
(3.) Suppose it be thus (and we do complain of it to one another, not knowing what the issue will be, nor what it may come unto), -- how shall we live by faith under this consideration? what is the work of faith in this state? If things are so (and I wish any one could evidence they are not; but suppose, for once, that they are so), and our souls are burdened with an apprehension that they are so, -- then what will faith do to enable us to pass through this exercise, and to live to God?
I will tell you something of what I find. And if God help you not to better things, make use of these, and improve them, that you may give glory to God by believing under this condition also: --
[1.] Faith will mind the soul that notwithstanding this also, yet Christ hath built his church upon that rock, that it shall not be utterly prevailed against. "The promise," saith faith, "extends itself as well to the inbred adversaries of our own souls, unbelief, deadness, and all these things, as to our outward enemies." <401618>Matthew 16:18,
"Upon this rock I will build my church; and the gates of hell shall not prevail against it."
Though we were all dead, helpless, lifeless, poor creatures, -- though we had retained almost nothing but outward order, and had lost the very vigor
641
and essence of faith and obedience, -- yet Christ's church shall abide and stand, and those that belong to him shall be preserved. "Such and such are turned apostates," saith the apostle, 2<550219> Timothy 2:19,
"Nevertheless the foundation of God standeth sure, having this seal, The Lord knoweth them that are his."
Here is my ground of hope, notwithstanding all this, though one falls after another, though one decays after another, -- "Nevertheless the foundation of God standeth sure;" and it hath a seal upon it, "The Lord knoweth them that are his." Every one whom he hath effectually called, and built upon the rock, Jesus Christ, shall be preserved, whatever befalls the residue of the world. To see such a confluence of all manner of dangerous evils from without as are coming this day upon the church of God; and to see, in the meantime, so many evidences of a decaying spiritual state in believers themselves; it will put faith to exercise itself upon this promise of Christ, -- " Upon this rock I will build my church; and the gates of hell shall not prevail against it." If you find your spirits at any time pressed with these things, if nothing better occurs at hand, exercise faith upon this promise of Christ, and upon the firm standing of the foundation of God, that he knoweth who are his, and will carry them through all these difficulties, and land them safe in eternity.
[2.] Faith will also mind the soul that God hath yet the fullness and residue of the Spirit, and can pour it out when he pleases, to recover us from this woeful state and condition, and to renew us to holy obedience unto himself. There are more promises of God's giving supplies of his Spirit to deliver us from inward decays, than there are for the putting forth the acts of his power to deliver us from our outward enemies. And God is as able to do the inward work, -- to revive and renew a spirit of faith, love, and holiness, of meekness, humility, self-denial, and readiness for the cross: he is able, with one word and act of his grace, to renew it; as he is able, by one act of his power, to destroy all his enemies, and make them the footstool of Christ, when he pleases. Live in the faith of this.
The psalmist saith, in <19E716>Psalm 147:16, 17, "He scattereth the hoarfrost;" and the issue is, the earth is frozen, -- he brings a death upon it. But saith he, in <19A430>Psalm 104:30, "Thou sendest forth thy Spirit; and thou renewest the face of the earth." In like manner there is deadness upon all churches
642
and professors, in some measure, at this time; -- but God, who hath the fullness of the Spirit, can send him forth and renew the face of the soul, -- can give professors and profession another face; not to trim and trick, as now so often is done; not so high and haughty, not so earthly and worldly, as is now so much seen; but humble, meek, holy, broken-hearted, and selfdenying. God can send forth his Spirit when he pleases, and give all our churches and professors a new face, in the verdure and flourishing of his grace in them. When God will do this I know not: but I believe God can do this; he is able to do it, -- able to renew all his churches, by sending out supplies of the Spirit, whose fullness is with him, to recover them in the due and appointed time. And more; I believe truly, that when God hath accomplished some ends upon us, and hath stained the glory of all flesh, he will renew the power and glory of religion among us again, even in this nation. I believe it truly, but not as I believe the other things I have mentioned unto you: for those I believe absolutely, -- namely, that Christ hath built his church upon a rock, and that nothing shall ever finally prevail against it; and that God hath the fullness and the residue of the Spirit to renew us again to all the glory of profession and holy obedience. These I propose as truths that are infallible, that will not fail you, and upon which you may venture your souls to eternity. And if your faith in these things will not give you support and comfort, I know not what else will.
[3.] When your souls are perplexed within you about these things, your faith will say unto you, "O my soul, why art thou cast down? Are not all these things foretold thee, -- 1<540401> Timothy 4:1, `That in the latter times some shall depart from the faith;' 2<550301> Timothy 3:1-5, `That in the last days perilous times shall come;' because men should have `a form of godliness, but deny the power?' Hath it not been foretold that churches shall decay, and lose their first faith and love, in examples that have been set before you?" "Why are you surprised?" saith our Savior, <431604>John 16:4,
"These things have I told you, that, when the time shall come, ye may remember that I told you of them."
I was never nearer a surprisal than by this one thing, how it could possibly be, that after so many instructions, -- after so many mercies, trials, fears, -- after so many years carrying our lives in our hands, and so many
643
glorious deliverances, there should yet be decays found amongst us, and such going backward. It is a great surprisal to one that considers it aright. But seeing it is foretold that so it shall be, "let us live by faith:" God hath some great end to accomplish out of it; and then all will be well.
"When I have performed my whole work upon mount Zion,' saith God, "then," etc., <231012>Isaiah 10:12.
[4.] And lastly, faith, if it be in exercise, will put every soul in whom it is upon an especial attendance unto those duties God calls him unto in such a season. This accomplishes and completes our living by faith under such a trial as this is. If faith be in us, and in exercise, it will put us upon all these duties that God requires of us in such a season: --
1st. It will put us upon self-examination, how far we ourselves are engaged in these decays, and have contracted the guilt of them.
2dly. It will put us upon great mourning, by reason of God's withdrawing himself from us.
3dly. It will put us upon watchfulness over ourselves, and over one another, that we be not overtaken by the means and causes of these decays.
4thly. It will put us upon zeal for God and the honor of the gospel, that it may not suffer by reason of our miscarriages.
In one word, faith will do something; but for our parts, we do little or nothing. Faith will do something, I say, wherever it is, when it is stirred up to exercise; but as to these special duties, in reference to these decays that all professors are fallen under, -- O how little is it we do in any kind whatever! Would we might advise with one another what to do under these decays, -- to further one another in recovering ourselves from them! This, then, is what we are called to, and is required of us, -- namely, faith in the faithfulness of Christ, who hath built his church upon the rock, [so] that, be things never so bad, it shall not be prevailed against; -- faith in the fullness of the Spirit, and his promise to send him to renew the face of the church; faith in apprehending the truth of God, who hath foretold these things; and faith putting us upon those especial duties that God requires at our hands in such a season.
644
POSTHUMOUS SERMONS.
PART 4.
SERMONS PUBLISHED 1760
PREFATORY NOTE.
THE dedication and preface to these Sacramental Discourses sufficiently explain in what circumstances they were given to the world. The original publication of them was superintended by the Reverend Richard Winter, B.D., an excellent and useful minister in London, the co-pastor and successor of the Reverend Thomas Bradbury, in the Independent Church, New Court, Carey Street. An edition of them appeared in 1844, with a brief recommendatory preface by William Lindsay Alexander, D.D., of Edinburgh. We avail ourselves of an extract from it, as a just estimate of their character. Among works designed to promote the right observance of the Lord's Supper, these Discourses, he affirms, "by the venerated and learned John Owen, have long occupied a prominent place in the esteem of all competent judges. Though issued originally under the most unfavourable circumstances, -- having been not only a posthumous publication, but derived from notes taken from the author's spoken addresses, which were never, in any shape, subjected to his subsequent revision, -- they contain so much valuable instruction, profitable exhortation, and pious reflection, in a small compass, that even had they appeared under the sanction of a less illustrious name, it would not have been surprising that they should have gained an extensive and permanent reputation." He commends this work of Owen to all "not already acquainted with its excellencies, as, upon the whole, one of the most useful and instructive companions to the Lord's table with which the literature of our country can supply them." -- Ed.
645
TO MRS COOKE OF STOKE NEWINGTON.
Madam, -- Four years ago the world was favored, through your means, with a volume of Dr Owen's sermons which never before appeared in print; and it is at your instance that the following Sacramental Discourses of that same venerable divine are now made public. Hereby, madam, you at once express your high value and just esteem for the memory and works of that incomparable author, with your generous concern and prevailing desire of being serviceable to the cause of Christ; -- a cause much more dear to you than all the worldly possessions with which the providence of God has blessed you.
With the greatest sincerity it may be said, your constant affection to the habitation of God's house, -- your steady adherence to the peculiar doctrines of Christianity, -- your kind regards to the faithful ministers of the gospel, -- your extensive benevolence to the indigent and the distressed, -- your affability to all you converse with, -- and, in a word, your readiness to every good work, are so spread abroad, that, as the apostle says to the Thessalonians, "There is no need to speak any thing."
That the Lord would prolong your valuable life, daily refresh your soul with the dew of his grace, and enable you, when the hour of death approaches, to rejoice in the full prospect of eternal life through our Lord Jesus Christ, is the prayer,
Madam, Of your affectionate and obedient servant, RICHARD WINTER. TOOKE'S COURT, CURSITOR STREET, March 4, 1760.
646
PREFACE.
THE preceding dedication is sufficient to acquaint the public that these Sacramental Discourses are the genuine productions of that great man of God, Dr John Owen, who was for some time, in the last age, vicechancellor of Oxford. They enter the world through the same channel as his Thirteen Sermons on various occasions, published four years since, -- namely, they were at first taken in short-hand from the Doctor's mouth, and, by the late Sir John Hartopp, baronet, Mrs Cooke's pious grandfather, were transcribed into long-hand.
Mr Matthew Henry has this note in his annotations on 2 Kings 2, -- "There are remains of great and good men, which, like Elijah's mantle, ought to be gathered up, and preserved by the survivors, -- their sayings, their writings, their examples; that as their works follow them in the reward of them, they may stay behind in the benefit of them." Not that our faith is to stand in the wisdom of men; -- the Bible alone is the standard of truth; and there we are bid to go by the footsteps of the flock, and to keep the paths of the righteous. There is a strange itch in the minds of men after novelties; and it is too common a case, that they who are for striking out something new in divinity, are ready to pour contempt on the valuable writings of those who are gone before them; and even the most learned, peaceable, and pious men, shall not escape their unrighteous censures. This is notorious in the conduct of those who embrace the new scheme.
If we inquire of the former age, we shall find there flourished in it some of the greatest and best of men; for whose printed works many acknowledge they have abundant cause to bless God to eternity. Among these, the writings of Dr Owen shine with a peculiar lustre, in the judgment of judicious Christians; and I am persuaded they who peruse them with the spirit of love and of a sound mind, will be as far from asserting that, in his manner of maintaining the doctrine of faith, his right arm appeared to be weakened, as from saying that his right eye was darkened, and unable to discern the object of it.
647
As to the following Discourses, which the Doctor calls "Familiar Exercises," they are now printed in hopes they will be made useful, through the divine blessing, to assist the meditations of Christians of all denominations in their approaches to the Lord's table, seeing they are so well adapted to answer that sacred purpose.
648
DISCOURSE 1.F68
"For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him." -- 2<470521> Corinthians 5:21.
I SHALL not enter into the opening of this Scripture, but only propose some few things that may be a suitable subject for your present meditation.
There are three things concerning God the Father, three things concerning the Son, and three things concerning ourselves, all in these words that I have mentioned, and all suitable for us to be acting faith upon.
I. I would remember, if the Lord help me, the sovereignty of God the
Father, his justice, and his grace: -- His sovereignty, "He made him," -- God the Father made him; his justice, "He made him to be sin," -- a sacrifice and an offering for sin; and his grace, "That we might be made the righteousness of God in Christ:" --
1. The sovereignty of God. I could mention that this sovereignty of God extends itself to all persons chosen, and show for whom Christ should be made sin; for he was not made sin for all, but for them who became "the righteousness of God in him:" also, the sovereignty of God over things, dispensing with the law so far, that He suffered for sin "who knew no sin;" and we, who had sinned, were let go free; the sovereignty of God in appointing the Son to this work, "He made him;" for none else could, -- he was the servant of the Father. So that the whole foundation of this great transaction lies in the sovereignty of God over persons and things, in reference unto Christ. Let us, then, remember to bow down to the sovereignty of God in this ordinance of the Lord's supper.
2. There is the justice of God. "He made him to be sin," -- imputed sin unto him, reckoned unto him all the sins of the elect, caused all our sins to meet upon him, made him a sin-offering, a sacrifice for sin, laid all the punishment of our sins upon him. To this end he sent him forth to be a propitiation for sin, to declare his righteousness. The Lord help us to remember that his righteousness is in a special manner exalted by the death of Christ. He would not save us any other way but by making him sin.
649
3. There is the grace of God, [which] manifests itself in the aim and design of God in all this matter. What did God aim at? It was "that we might become the righteousness of God in him," -- that we might be made righteous, and freed from sin.
II. There are three things that lie clear in the words, that we may call to
remembrance, concerning the Son. There is his innocency, his purity; he "knew no sin." There is his sufferings; he was "made to be sin." And there is his merit; it was "that we might become the righteousness of God in him." Here is another object for faith to meditate upon: --
1. There are many things in Scripture that direct us to thoughts of the spotless purity, righteousness, and holiness of Christ, when we think of his sufferings. A "Lamb of God, without spot." He "did no sin, nor had any guile in his mouth." He was "holy, harmless, undefiled, separate from sinners." Faith should call this to mind in the sufferings of Christ, that he "knew no sin." That expression sets sin at the greatest distance from Jesus Christ.
2. The sufferings of Christ. "He was made sin;" -- a comprehensive word, that sets out his whole sufferings. Look, whatever the justice of God, the law of God, whatever the threatenings of God did require to be inflicted as a punishment for sin, Christ underwent it all. They are dreadful apprehensions that we ourselves have, or can take in, concerning the issue and effect of sin, from the wrath of God, when under convictions, and not relieved by the promises of the gospel; but we see not the thousandth part of the evil of sin, that follows inseparably from the righteousness and holiness of God. The effects of God's justice for sin will no more enter into our hearts fully to apprehend, than the effects of his grace and glory will; yet, whatever it was, Christ underwent it all.
3. Then there is the merit of Christ; which is another object of faith that we should call over in the celebration of this ordinance. Why was "he made sin"? It was "that we might become the righteousness of God in him." It is answerable to that other expression in <480313>Galatians 3:13, 14, He hath borne the curse, -- "was made a curse for us." To what end? That "the blessing of faithful. Abraham might come upon us;" or, that we might be completely made righteous. `The design of our assembling together, is
650
to remember how we come to be made righteous. It is, by Christ's being made sin.
III. We may see three things concerning ourselves: --
1. Our own sin and guilt: he was made sin "for us." If Christ was made sin for us, then we were sinners.
2. We may remember our deliverance, -- how we were delivered from sin, and all the evils of it. It was not by a word of command or power, or by the interposition of saints or angels, or by our own endeavors; but by the sufferings of the Son of God. And, --
3. God would have us remember and call to mind the state whereinto we are brought, -- which is a state of righteousness; that we may bless him for that which in this world will issue in our righteousness, and in the world to come, eternal glory.
These things we may call over for our faith to meditate upon. Our minds are apt to be distracted; the ordinance is to fix them: and if we act faith in an especial manner in this ordinance, God will be glorified.
651
DISCOURSE 2.F69
"The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?" -- 1<431016> Corinthians 10:16.
THERE is, in the ordinance of the Lord's supper, an especial and peculiar communion with Christ, in his body and blood, to be obtained. One reason why we so little value the ordinance, and profit so little by it, may be, because we understand so little of the nature of that special communion with Christ which we have therein.
We have this special communion upon the account of the special object that faith is exercised upon in this ordinance, and the special acts that it puts forth in reference to that or those objects: for the acts follow the special nature of their objects, Now, --
l1 The special object of faith, as acted in this ordinance, is not the object of faith, as faith; that is, the most general object of it, which is the divine veracity:
"He that hath received his testimony, hath set to his seal that God is true," <430333>John 3:33.
The divine veracity, or the truth of God, that is the formal object of faith, as faith; and makes our faith to be divine faith. But now this is not the special object of faith in this ordinance, but something that doth suppose that.
2. The special object of faith, as justifying, is not the special object of faith in this ordinance. The special object of faith, as justifying, is the promise, and Christ in the promise, in general, as "the Savior of sinners:" so when the apostle called men "to repent and believe," he tells them, "The promise is unto you," <440239>Acts 2:39. And I suppose I need not insist upon the proof of this, that the promise, and Christ in the promise as Savior and Redeemer, is the object of faith, as it is justifying. But this also is supposed in the actings of faith in this ordinance; which is peculiar, and gives us peculiar communion with Christ. Therefore, --
652
3. The special and peculiar object of faith, the immediate object of it in this ordinance, in its largest extent is, --
(1.) The human nature of Christ, as the subject wherein mediation and redemption was wrought. Christ is considered to come as a sacrifice; that is laid down as the foundation of it, <194006>Psalm 40:6; <581005>Hebrews 10:5, "A body hast thou prepared me;" which is synecdochically taken for the whole human nature. Faith, when it would lead itself unto the sacrifice of Christ, which is here represented, doth in an especial manner consider the human nature of Christ; that God prepared him a body for that end. This we are to have peculiar regard unto when we come to the administration or participation of this ordinance. For that end we now celebrate it. Nay, --
(2.) Faith goes farther, and doth not consider merely the human nature of Christ, but considers it as distinguished into its integral parts, -- into body and blood; both which have a price, value, and virtue given unto them by their union with his human soul: for both the body of Christ and the blood of Christ, upon which the work of our redemption is put in Scripture, have their value and worth from their relation unto his soul; as soul and body, making the human nature, had its value and worth from its relation unto the Son of God: otherwise, he saith of his body, "Handle it, it is but flesh and bones." But where the body of Christ is mentioned, and the blood of Christ is mentioned, there is a distribution of the human nature into its integral parts, each part, retaining its relation to his soul; and from thence is its value and excellency. This is the second peculiar in the object of faith in this ordinance.
(3.) There is more than this: they are not only considered as distinguished, but as separate also; -- the blood separate from the body, the body left without the blood. This truth our apostle, in this chapter and the next, doth most signally insist upon; namely, the distinct parts of this ordinance, -- one to represent the body, and the other to represent the blood, -- that faith may consider them as separate.
The Papists, we know, do sacrilegiously take away the cup from the people; they will give them the bread, but they will not give them the cup: and as it always falls out that one error must be covered with another, or else it will keep no man dry under it, they have invented the doctrine of concomitance, -- that there is a concomitance; that is, whole Christ is in
653
every kind, -- in the bread, and in the wine, -- the one doth accompany the other: which is directly to overthrow the ordinance upon another account, -- as it is to represent Christ's body and blood as separated one from the other. Our Lord Jesus blessed the bread and the cup, and said, "This is my body;" ["This is my blood;"] -- which cannot be spoken distinctly, unless supposed to be separate.
Here, then, is a threefold limitation of the act of faith, even in this ordinance, in a peculiar manner restraining it to a special communion with God in Christ: -- that it hath a special regard to the human nature of Christ; to his human nature as consisting of body and blood; and as it respects them as separated, body and blood. Yea, --
(4.) It respects them as separate in that manner. You all along know that I do not intend these objects of faith as the ultimate object, -- for it is the person of Christ that faith rests in, -- but those immediate objects that faith is exercised about, to bring it to rest in God. It is exercised about the manner of this separation; that is, the blood of Christ comes to be distinct by being shed, and the body of Christ comes to be separate by being bruised and broken. All the instituted sacrifices of old did signify this, -- a violent separation of body and blood: the blood was let out with the hand of violence, and so separated; and then sprinkled upon the altar, and then towards the holy place; and then the body was burned distinct by itself. So, the apostle tells us, it is "the cup which we bless, and the bread which we break;" the cup is poured out, as well as the bread broken, to remind faith of the violent separation of the body and blood of Christ. From this last consideration, of faith acting itself upon the separation of the body and blood of Christ by way of violence, it is led to a peculiar acting of itself upon all the causes of it, -- whence it was that this body and this blood of Christ were represented thus separate: and by inquiring into the causes of it, it finds a moving cause, a procuring cause, an efficient cause, and a final cause; which it ought to exercise itself peculiarly upon always in this ordinance.
[1.] A moving cause; and that is, the eternal love of God in giving Christ in this manner, to have his body bruised, and his blood shed. The apostle, going to express the love of God towards us, tells you it was in this, that "he spared not his own Son," <450832>Romans 8:32. One would have thought
654
that the love of God might have wrought in sending his Son into the world; but it also wrought in not sparing of him. Thus faith is called in this ordinance to exercise itself upon that love which gives out Christ not to be spared.
[2.] It reflects upon the procuring cause; -- whence it is, or what it is, that hath procured it, that there should be this representation of the separated body and blood of Christ; and this is even our own sin. "He was delivered for our offenses," -- given for our transgressions, -- died to make reconciliation and atonement for our sins: they were the procuring cause of it, upon such considerations of union and covenant which I shall not now insist upon. It leads faith, I say, upon a special respect to sin, as the procuring cause of the death of Christ. A natural conscience, on the breach of the law, leads the soul to the consideration of sin, as that which exposes itself alone to the wrath of God and eternal damnation, but in this ordinance we consider sin as that which exposed Christ to death: which is a peculiar consideration of the nature of sin.
[3.] There is the efficient cause; -- whence it was that the body and blood of Christ were thus separated; and that is threefold: -- principal, instrumental, and adjuvant.
What is the principal efficient cause of the sufferings of Christ? Why, the justice and righteousness of God.
"God hath set him forth to be a propitiation, to declare his righteousness," <450325>Romans 3:25.
Whence it is said, "He spared him not." He caused all our sins to meet upon him: "The chastisement of our peace was upon him."
Again, there is the instrumental cause; and that is the law of God. Whence did that separation, which is here represented unto us, ensue and flow? It came from the sentence of the law, whereby he was hanged upon the tree.
Moreover, the adjuvant cause was those outward instruments, the wrath and malice of men:
"For of a truth against thy holy child Jesus, whom thou hast anointed, both Herod, and Pontius Pilate, with the Gentiles, and the people of Israel, were gathered together," <440427>Acts 4:27.
655
Faith considers the cause whence it was that Christ was thus given up, the eternal love of God; the procuring cause was our own sins: and if once faith takes a view of sin as that which hath nailed Christ to the cross, it will have a blessed effect on the soul. And it considers the efficient cause; which is the justice and righteousness of God: the law of God was the instrument in the hand of righteousness, which was holpen on by those outward instruments who had a hand in his suffering, but none in his sacrifice.
[4.] Faith considers in this matter the end of this separation of the body and blood of Christ which is thus represented; and that is, ultimately and absolutely, the glory of God. He "set him forth to declare his righteousness," <450325>Romans 3:25, <490106>Ephesians 1:6. God aimed at the glorifying of himself. I could easily manifest unto you how all the glorious properties of his nature are advanced, exalted, and will be so to eternity, in this suffering of Christ. The subordinate ends are two; I mean the subordinate ends of this very peculiar act of separation of the body and blood: --
1st. It was to confirm the covenant. Every covenant of old was to be ratified and confirmed by sacrifice; and in confirming the covenant by sacrifice, they divided the sacrifice into two parts, and passed between them before they were offered; and then took it upon themselves that they would stand to the covenant which was so confirmed. Jesus Christ being to confirm the covenant, <580916>Hebrews 9:16, the body and blood of Christ, this sacrifice, was to be parted, that this covenant might be confirmed. And, --
2dly. A special end of it was, for the confirming and strengthening of our faith. God gives out unto us the object of our faith in parcels. We are not able to take this great mysterious fruit of God's love in gross, in the lump; and therefore he gives it out, I say, in parcels. We shall have the body broken to be considered; and the blood shed is likewise to be considered. This is the peculiar communion which we have with Christ in this ordinance; because there are peculiar objects for faith to act itself upon in this ordinance above others.
The very nature of the ordinance itself gives us a peculiar communion; and there are four things that attend the nature of this ordinance that are
656
peculiar: -- It is commemorative, professional, eucharistical, and federal: --
1. The ordinance is commemorative: "Do this in remembrance of me." And there is no greater joy to the heart of sinners, and a man knows not how to give greater glory to God, than to call the atonement of sin unto remembrance. It is observed in the offering for jealousy, <040515>Numbers 5:15, if a man was jealous, and caused an offering to be brought to God, God allowed neither oil nor frankincense; and the reason is, because it was to bring sin to remembrance. But how sweet is that offering that brings to our remembrance the atonement made for all our sins! That is pleasing and acceptable unto God, and sweet unto the souls of sinners.
2. It has a peculiar profession attending it. Saith the apostle, "Doing this, `ye show forth the Lord's death till he come;' you make a profession and manifestation of it." And, give me leave to say it, they that look towards Christ, and do not put themselves in a way of partaking of this ordinance, they refuse the principal part of that profession which God calls them unto in this world. The truth is, we have been apt to content ourselves with a profession of moral obedience; but it is a profession of Christ's institution by which alone we glorify him in this world. "I will have my death shown forth," saith Christ, "and not only remembered." The use of this ordinance is to show forth the death of Christ. As Christ requires of us to show forth his death, so, surely, he hath deserved it by his death.
3. It is peculiarly eucharistical. There is a peculiar thanksgiving that ought to attend this ordinance. It is called "The cup of blessing,'' or "The cup of thanksgiving;" -- the word eulj ogia> is used promiscuously for "blessing" and "thanksgiving." It is called "The cup of blessing," because of the institution, and prayer for the blessing of God upon it; and it is called "The cup of thanksgiving," because we do in a peculiar manner give thanks to God for Christ, and for his love in him.
4. It is a federal ordinance, wherein God confirms the covenant unto us, and wherein he calls us to make a recognition of the covenant unto God. The covenant is once made; but we know that we stand in need that it should be often transacted in our souls, -- that God should often testify his covenant unto us, and that we should often actually renew our covenant engagements unto him. God never fails nor breaks his promises;
657
so that he hath no need to renew them, but testify them anew: we break and fail in ours; so that we have need actually to renew them. And that is it which we are called unto in this ordinance; which is the ordinance of the great seal of the covenant in the blood of Christ.
Upon all these accounts have we special communion with Christ in this ordinance. There is none of them but I might easily enlarge upon, but I name these heads: and my design is, to help my own faith and yours from roving in the administration of this ordinance, or from a general acting of itself, -- to fix it to that which is its particular duty; that we may find no weariness nor heaviness in the administration. Here in these things is there enough to entertain us for ever, and to make them new and fresh to us. But while we come with uncertain thoughts, and know not what to direct our faith to act particularly upon, we lose the benefit of the ordinance.
For the use, it is, --
1. To bless God for his institution of his church; which is the seat of the administration of this ordinance, wherein we have such peculiar and intimate communion with Christ. There is not one instance of those which I have named, but, if God would help us to act faith upon Christ in a peculiar manner through it, would give new strength and life to our souls. Now, in the church we have all this treasure. We lose it, I confess, by our unbelief and disesteem of it; but it will be found to be an inestimable treasure to those that use it, and improve it in a due manner.
2. Doth God give us this favor and privilege, that we should be invited to this special communion with Christ in this ordinance? Let us prepare our hearts for it in the authority of its institution; let us lay our souls and consciences in subjection to the authority of Christ, who hath commanded these things, and who did it in a signal manner the same night wherein he was betrayed: so that there is a special command of Christ lies upon us; and if we will yield obedience to any of the commands of Christ, then let us yield obedience to this. Prepare your souls for special communion with him, then, by subjugating them thoroughly to the authority of Christ in this ordinance.
3. It will be good for us all to be in a gradual exercising of our faith unto these special things, wherein we have communion with Christ. You have
658
heard sundry particulars: here is an object of your faith, that is given to be represented unto you in this ordinance, -- that God hath prepared Christ a body, that he might be a sacrifice for you; and that this body was afterward distinguished into his body, strictly so taken, and his blood separated from it; and this in a design of love from God, as procuring the pardon of our sins, as tending to the glory of God, and the establishing of the covenant. Train up a young faith in the way it should go, and it will not depart from it when old. And new things will be found herein every day to strengthen your faith, and you will find much sweetness in the ordinance itself.
659
DISCOURSE 3.F70
"The cup of blessing which we bless, is it not the communion of the blood of Christ? The bread which we break, is it not the communion of the body of Christ?" -- 1<461016> Corinthians 10:16.
I HAVE been treating somewhat about the special communion which believers have with Christ in the ordinance of the Lord's supper. There remains yet something farther to be spoken unto, for our direction in this great work and duty; and this is taken from the immediate ends of this ordinance. I spake, as I remember, the last day to the specialty of our communion, from the consideration of the immediate ends of the death of Christ: now I shall speak to it in reference unto the immediate ends of this ordinance; and they are two, -- one whereof respects our faith and our love, and the other respects our profession: which two make up the whole of what is required of us; for, as the apostle speaks, <451010>Romans 10:10,
"With the heart man believeth unto righteousness, and with the mouth confession is made unto salvation."
Both these ends -- that which respects our faith and love, and that which respects our profession -- are mentioned by our apostle in the next chapter. Verse 24, there is mention of that end of this ordinance which respects our faith. Now, that is recognition. Recognition is a calling over or a commemoration of the death of Christ. "This do," says he, "in remembrance of me." That which respects our profession is a representation and declaration of the Lord's death. Verse 26, "As often as ye eat this bread, and drink this cup, ye do show" -- ye declare, ye manifest -- "the Lord's death till he come." These are the two immediate great ends of this ordinance: -- a recognition of the death of Christ, which respects our faith and love; and a representation of it, which respects our profession. Both are required of us.
I. There is that which respects our faith. The great work of faith is to
make things that are absent, present to a soul, in regard to their sweetness, power, and efficacy; whence it is said to be "the evidence of things not seen:" and it looks backward unto the causes of things, and it looks
660
forward unto the effects of things, -- to what hath wrought out grace, and to what grace is wrought out; and makes them, in their efficacy, comfort, and power, to meet and center in the believing soul.
Now, there are three things in reference unto the death of Christ that faith in this ordinance doth recognise, call over, and commemorate. The first is, the faith of Christ in and for his work; the second is, the obedience of Christ; and the third is, the work itself: --
1. Faith calls over the faith of Christ. Christ had a double faith in reference to his death: -- one with respect unto himself, and his own interest in God; and the other in respect to the cause whose management he had undertaken, and the success of it. He had faith for both these.
(1.) The Lord Christ had faith in reference to his own person and to his own interest in God. The apostle, declaring (<580214>Hebrews 2:14) that because "the children were partakers of flesh and blood, Christ also did partake of the same," that so he might die to deliver us from death, brings that text of Scripture, verse 13, in confirmation of it, which is taken out of <191802>Psalm 18:2, "And again," saith he, "I will put my trust in him." How doth this confirm what the apostle produces it for? Why, from hence, that in that great and difficult work that Christ did undertake, to deliver and redeem the children, he was all along carried through it by faith and trust in God. "He trusted in God," saith he; and that made him undertake it. And he gives a great instance of his faith when he was departing out of the world. There are three things that stick very close to a departing soul: -- the giving up of itself; the state wherein it shall be when it is given up; and the final issue of that estate. Our Lord Jesus Christ expressed his faith as to all three of them. As to his departure, <422346>Luke 23:46,
"He cried with a loud voice, Father, into thy hands I commend my spirit: and having said thus, he gave up the ghost."
What was his faith as to what would become of him afterwards? That also he expresses, <191610>Psalm 16:10,
"For thou wilt not leave my soul in hell; neither wilt thou suffer thine Holy One to see corruption,"
661
-- "My soul shall not be left under the state of the dead, whereunto it is going; nor my body see corruption." What was his faith as to the future issue of things? That he expresses, verse 11, "Thou wilt show me the path of life" (which is his faith for his rising again): "in thy presence is fullness of joy; at thy right hand there are pleasures for evermore;" -- where he was to be exalted. And these words, "Father, into thy hands I commend my spirit," were the first breaking forth of the faith of Christ towards a conquest. He looked through all the clouds of darkness round about him towards the rising sun, -- through all storms, to the harbour, -- when he cried those words with a loud voice, and gave up the ghost. And, by the way, it is the highest act of faith upon a stable bottom and foundation, such as will not fail, to give up a departing soul into the hands of God; which Jesus Christ here did for our example. Some die upon presumptions, -- some in the dark; but faith can go no higher than, upon a sure and stable ground, to give up a departing soul into the hands of God: and that for these reasons, to show the faith of Christ in this matter: --
[1.] Because the soul is then entering into a new state, whereof there are these two properties that will try it to the utmost: -- that it is invisible; and that it is unchangeable. I say, there are two properties that make this a great act of faith: --
1st. The state is invisible. The soul is going into a condition of things that "eye hath not seen, nor ear heard;" -- that nothing can take any prospect into but faith alone. However men may talk of the invisible state of things which our souls are departing into, it is all but talk and conjecture, besides what we have by faith. So that to give up a soul cheerfully and comfortably into that state, is a pure act of faith.
2dly. It is unchangeable. It is a state wherein there is no alteration, and though all alterations should prove for the worse, yet it is in the nature of man to hope good from them; but here is no more alteration left: the soul enters into an unchangeable state. And, --
[2.] The second reason is, -- because the total sum of a man's life is now cast up, and he sees what it will come to. While men are trading in the world, though they meet with some straits and difficulties, yet they have that going on which will bring in something, this way or that way; -- but when it comes to this, that they can go no farther, then see how things
662
stand with a departing soul; the whole sum is cast up, there is no more venture to be made, no more advantage to be gained, -- he must stand as he is, And when a man takes a view of what he is to come to, he needs faith to obtain a comfortable passage out of it. And, --
[3.] Even death itself brings a terror with it, that nothing can conquer but faith; I mean, conquer duly. He is not crowned, that doth not overcome by faith. It is only to be done through the death of Christ. "He delivered them who through fear of death were all their lifetime subject to bondage." There is no deliverance that is true and real, from a bondage-frame of spirit [with reference] to death, but by faith in Christ.
I touch on this by the way, to manifest the glorious success the faith of Christ had; who, in his dying moments, cried out, "Father, into thy hands I commend my spirit." And this is that we are to call over in the remembering of his death. It is a very great argument the apostle uses to confirm our faith, when, speaking of the patriarchs of old, he says, "These all died in faith." But that "all" is nothing to this argument, that Jesus Christ, our head and representative, who went before us, "He died in faith." And this is the principal inlet into life, immortality, and glory, -- the consideration of the death of Christ, dying in that faith that he gave up his soul into the hands of God, and was persuaded "God would not leave his soul in hell, nor suffer his Holy One to see corruption;" but that he would show him the "path of life," and bring him to his "right hand, where there are pleasures for evermore."
(2.) Christ had a faith for the cause wherein he was engaged. He was engaged in a glorious cause, a great undertaking; -- to deliver all the elect of God from death, hell, Satan, and sin; to answer the law, to undergo the curse, and to bring his many children unto glory. And dreadful oppositions lay against him in this his undertaking. See what faith he had for his cause, Isaiah 50 7-9,
"The Lord God will help me; therefore shall I not be confounded: therefore have I set my face like a flint, and I know that I shall not be ashamed. He is near that justifieth me; who will contend with me? who is mine adversary? let him come near to me. Behold, the Lord GOD will help me; who is he that shall condemn me?"
663
-- "Who is mine adversary?" or (as in the Hebrew), "Who is the master of my cause? I have a cause to plead, who is the master of it?" "I am engaged in a great cause," saith he, "and I am greatly opposed; they seek to make me ashamed, to confound me, to condemn me." But here is faith for his cause: "The Lord GOD will justify me," saith he. `It was with Christ as it would have been with us under the covenant of works: man ought to have believed he should be justified of God, though not by Jesus Christ; so here, he had faith that he should be justified. "God will justify me; I shall not be condemned in this cause that I have undertaken."
It is matter of great comfort and support, to consider that when the Lord Jesus Christ had in his eye all the sins of all the elect upon the one hand, and the whole curse of the law and the wrath of God on the other, yet he cried, "I shall not be confounded;" -- "I shall go through it, I shall see an end of this business, and make an end of sin, and bring in everlasting righteousness; and God will justify me in it." We are in an especial manner to call to remembrance the faith that Christ had for his cause; and we ought to have the same faith for it now, for this great conquest of overcoming the devil, sin, death, hell, and the saving of our souls. He hath given us an example for it.
There is one objection lies against all this, and that is this: "But did not Christ despond in his great agony in the garden, when he cried three times, `Father, if it be possible, let this cup pass from me?' and in that dreadful outcry upon the cross, which he took from the 22d<192201> Psalm, a prophecy of him, `My God, my God, why hast thou forsaken me?' Doth not Christ seem to repent here, and to despond?"
I answer, In this difficult inquiry two things are to be stated: -- first, in reference to his person, That it was impossible Christ should have the indissolubility of his personal union utterly hid from him. He knew the union of his human nature unto the Son of God could not be utterly dissolved, -- that could not be utterly hid from him; so that there could not be despair, properly so called, in Christ. And, secondly, this is certain also, That the contract he had with the Father, and the promises he had given him of being successful, could never utterly be hid from him. So that his faith, either as to his person or cause, could not possibly be utterly
664
ruined. But there was a severe and terrible conflict in the human nature, arising from these four things: --
First. From the view which he was exalted to take of the nature of the curse that was then upon him. For the curse was upon him, <480313>Galatians 3:13,
"He was made a curse for us: for it is written, Cursed is every one that hangeth on a tree."
Give me leave to say, Jesus Christ saw more into the nature of the curse of God for sin than all the damned in hell are able to see; which caused a dreadful conflict in his human soul upon that prospect.
Secondly. It arose from hence, that the comforting influences of the union with the divine nature were restrained. Jesus Christ was in himself "a man of sorrows, and acquainted with grief;" but yet, all the while, there were the influences of light and glory from the divine nature to the human, by virtue of their union; -- and now they are restrained, and instead of that, was horrible darkness, and trembling, and the curse, and sin, and Satan, round about him; all presenting themselves unto him: which gave occasion to that part of his prayer, <192212>Psalm 22:12-21,
"Deliver my soul from the sword; my darling from the power of the dog. Save me from the lion's mouth," etc.
There was the sword in the curse of the law, and the dog and the lion, or Satan, as it were, gaping upon him, as if ready to devour him; for it was the hour and power of darkness, dread and terror. Besides, there were cruel men, which he compares to "the bulls of Bashan," which rent him. This caused that terrible conflict.
Thirdly. It was from the penal desertion of God. That he was under a penal desertion from God is plain: "My God, my God, why hast thou forsaken me?" And when I say so, I know little of what I say; -- I mean, what it is to be under such penal desertion. For the great punishment of hell, is an everlasting penal desertion from God.
Fourthly. It was from the unspeakable extremity of the things that he suffered; -- not merely as to the things themselves which outwardly fell upon his body, but as unto that "sword of God which was awakened
665
against him," and which had pierced him to the very soul. The advantage which he had in his sufferings by his divine union, was that which supported and bore him up under that weight, which would have sunk any mere creature to nothing. His heart was enlarged to receive in those pains, that dread and terror, that otherwise he could not have received. And notwithstanding all this, as I showed before, Christ kept up his faith in reference to his person, and kept up his faith in reference to his cause; and a great example he hath given unto us, that though the dog and the lion should encompass us, though we should have desertion from God and pressures more than nature is able to bear, yet there is a way of keeping up faith, trust, and confidence through all, and not to let go our hold of God.
Now, this is the first thing we are to call over in remembrance of Christ, in reference to his death; that faith he had, both for his person and his cause, in his death. For if you remember any of the martyrs that died, you will stick upon these two things, more than upon the flames that consumed them: they expressed great faith of their interest in Christ, and in reference to the cause they died for. They are things you will remember. And this you are to be remembering of him who was the head of the martyrs, -- our Lord Jesus Christ's faith.
2. We are to call over his obedience in his death. The apostle doth propose it unto us, <501405>Philippians 2:5, 6, etc.,
"Let this mind be in you, which was also in Christ Jesus: who, being in the form of God, thought it not robbery to be equal with God: but made himself of no reputation, and took upon him the form of a servant, and became obedient unto death, even the death of the cross."
We are to call over the mind of Christ in suffering. And the following things the Scripture doth peculiarly direct us to consider in the obedience of Christ unto death: -- The principle of it, which was love; readiness to and for it; submission under it; his patience during it. They are things the Scripture minds us of concerning the obedience of Christ in his death: --
(1.) Consider his love, which is one of the principal things to be regarded in this obedience of Christ ; -- the love wherewith it was rincipled.
666
<480220>Galatians 2:20, "He loved me," saith the apostle, "and gave himself for me." 1<620306> John 3:6, "Hereby perceive we the love of God, because he laid down his life for us." It was his love did it. <660105>Revelation 1:5, "Who loved us, and washed us from our sins in his own blood." This gives life to the whole sufferings of Christ, and to our faith too. It was a high act of obedience to God, that he laid down his life; but that obedience was principled with love to us.
And now I pray God to enable me to consider this with my own soul, what that love would stick at, that did not stick at this kind of death we have been speaking of. If Jesus Christ had reserved the greatest thing he was to do for us unto the last, we had not known but his love might have stuck when it came to that, -- I mean, when it came to the curse of the law, -- though he had done other things. But having done this, he that would not withdraw, nor take off from that, because he loved us, what will he stick at for the future? Our hearts are apt to be full of unkind and unthankful thoughts towards him; as though, upon every dark and black temptation and trial, he would desert us, whose love was such as he would not do it when himself was to be deserted and made a curse. Call over, then, the love of Christ in this obedience. "Yes; but love prevails sometimes," you will say, "with many, to do things that they have no great mind to: we come very difficultly to do some things, when yet, out of love, we will not deny them." But it was not so with Christ; his love was such that he had, --
(2.) An eternal readiness unto his work. There are two texts of Scripture inform us of it: <200830>Proverbs 8:30, 31, where the Holy Ghost describes the prospect that the Wisdom of God -- that is, the Son of God -- took of the world and the children of men, in reference to the time he was to come among them. "I was," saith he, "daily his delight, rejoicing always before him; rejoicing in the habitable part of his earth; and my delights were with the sons of men." He considered what work he had to do for the sons of men, and delighted in it. The <194001>40th Psalm expounds this, verses 6-8, "Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt-offering and sin-offering hast thou not required. Then said I, Lo, I come: in the volume of the book it is written of me," etc. "Sacrifice and burnt-offering will not take away sin," saith he; "then, lo, I come." But doth he come willingly? Yes; "I delight," saith he, "to do thy will, O my
667
God: yea, thy law is within my heart." What part of the will of God was it? The apostle tells you, <581010>Hebrews 10:10,
"Offering the body of Jesus Christ once for all; by the which will we are sanctified."
He came not only willingly, but with delight. The baptism he was to be baptized with, he was straitened till it was accomplished. The love he had unto the souls of men, that great design and project he had for the glory of God, gave him delight in his undertaking, notwithstanding all the difficulties he was to meet with.
(3.) We are to remember his submission to the great work he was called unto. This he expresses, <235005>Isaiah 50:5, 6,
"The Lord God," saith he, "hath opened mine ear, and I was not rebellious, neither turned away back. I gave my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting."
The Lord God called him to it, and he was not rebellious, but submitted unto it.
There is one objection arises against this submission; and that is the prayer of Christ in the garden: "Father, if it be possible, let this cup pass from me."
I answer, That was an expression of the horror which was upon the human nature, which we mentioned before. But there were two things that Christ immediately closed upon, which gave evidence to this submission, that he did not draw back, nor rebel, nor hide himself, nor turn away his face from shame and spitting ; -- one was this, "Father, thy will be done," saith he; and the other was this, that he refused that aid to deliver him which he might have had: "Know ye not that I could pray the Father, and he would give me more than twelve legions of angels?" He then suffered under the Roman power, and their power was reduced to twelve legions. Saith he, "I could have more than these;" which argues his full submission unto the will of God.
(4.) We are to call over his patience under his sufferings, in his obedience, <235307>Isaiah 53:7, "He was oppressed, and he was afflicted; yet he opened not
668
his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth;" -- the highest expressions of an absolute, complete, and perfect patience. Though he was afflicted, and though he had all manner of provocations, "though he was reviled, he reviled not again." The apostle tells us, <581202>Hebrews 12:2, "He endured the cross" (that is, he patiently endured it, as the word signifies), "and despised the shame, that he might sit down at the right hand of God."
You see, then, the end of this ordinance of the Lord's supper, is to stir us up to call over the obedience of Christ, both as to his love in it, as to his readiness for it, submission to the will of God in it, and patience under it.
3. Faith is to call over the work itself; and that was the death of Christ. I shall not now be able to manifest under what consideration in this ordinance faith calls over the death of Christ; but these are the heads I shall speak unto: -- It calls it over as a sacrifice, in that it was bloody; it calls it over as shameful, in that it was under the curse; it calls it over as bitter and dreadful, in that it was penal. It was a bloody, shameful, and penal death: as bloody, a sacrifice; as cursed, shameful; and as it was penal, it was bitter. In the work of faith's calling over these things, there is a peculiar work of love also. Saith our Savior, "This do in remembrance of me." These are the words we would use unto a friend, when we give him a token or pledge, "Remember me." What is the meaning of it? "Remember my love to you, my kindness for you; remember my person." There is a remembrance of love towards Christ to be acted in this ordinance, as well as a remembrance of faith: and as the next object of faith is the benefits of Christ, and thereby to his person; so the next object of love is the person of Christ, and thereby to his benefits; -- I mean, as represented in this ordinance. "Remember me," saith he; that is, "with a heart full of love towards me." And there are three things wherein this remembrance of Christ by love, in the celebration of this ordinance, doth consist: -- delight in him, thankfulness unto him, and the keeping of his word. He that remembers Christ with love, hath these three affections in his heart
(1.) He delights in him. The thoughts of Christ are sweet unto him, as of an absent friend; but only in spiritual things we have this great advantage, we can make an absent Christ present to us. This we cannot in natural
669
things. We can converse with friends only by imagination; but by faith we make Christ present with us, and delight in him.
(2.) There is thanksgiving towards him. That love which is fixed upon the person of Christ will break forth in great thankfulness; which is one peculiar act of this ordinance: "The cup which we bless," or give thanks for.
(3.) It will greatly incline the heart to keep his word. "If ye are my disciples, `if ye love me, keep my commandments.'" Every act of love fixed upon the person of Christ, gives a new spring of obedience to all the ordinances of Christ: and the truth is, there is no keeping up our hearts unto obedience to ordinances, but by renewed acts of obedience upon the person of Christ; -- this will make the soul cry, "When shall I be in an actual observation of Christ's ordinance, who hath thus loved me, and washed me with his own blood, -- that hath done such great things for me?"
This is the end of the death of Christ which concerns our faith and love, -- the end of commemoration, or calling to remembrance.
II. There is an end of profession also; which is, to "show the Lord's
death till he come." But this must be spoken to at some other time. If we come to the practice of these things, we shall find them great things to call over, -- namely, the whole frame of the heart of Christ in his death, and his death itself, and our own concern therein, and the great example he hath set unto us. Some of them, I hope, may abide upon our hearts and spirits for our use.
670
DISCOURSE 4.F71
"As often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come." -- 1<461126> Corinthians 11:26.
ONE end, you see, of this great ordinance, is to show the Lord's death -- to declare it, to represent it, to show it forth, hold it forth; the word is thus variously rendered. And in the especial ends of this ordinance it is that we have special communion with our Lord Jesus Christ.
Now, there are two ways whereby we show forth the Lord's death; the one is the way of representation to ourselves; and the other is a way of profession unto others: --
I. The way of representation to ourselves. The work of representing
Christ aright to the soul is a great work. God and men are agreed in it; and therefore God, when he represents Christ, his design is to represent him to the faith of men. Men that have not faith, have a great desire to have Christ represented to their fancy and imagination; and, therefore, when the way of representing Christ to the faith of men was lost among them, the greatest part of their religion was taken up in representing Christ to their fancy. They would make pictures and images of his cross, resurrection, ascension, and every thing he did.
There are three ways whereby God represents Christ to the faith of believers: -- the one is, by the word of the gospel itself as written; the second is by the ministry of the gospel and preaching of the word; and the third, in particular, is by this sacrament, wherein we represent the Lord's death to the faith of our own souls: --
1. God doth it by the word itself. Hence are those descriptions that are given of Christ in Scripture to represent him desirable to the souls of men. The great design of the book of Canticles consists, for the most part, in this, -- in a mystical, allegorical description of the graces and excellencies of the person of Christ, to render him desirable to the souls of believers; as in the 5th chapter, from the 9th verse to the end, there is nothing but that one subject. And it was a great promise made to them of old, <233317>Isaiah 33:17, "Thine eyes shall see the King in his beauty." The promises of the
671
Old Testament are much spent in representing the person of Christ as beautiful, desirable, and lovely to the faith of believers. And you will see, in 2<470318> Corinthians 3:18, what is the end of the gospel:
"We all with open face beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, even as by the Spirit of the Lord."
The gospel is the glass here intended; and looking into the glass, there is an image appears in it: not our own; but the representation the gospel makes of Jesus Christ is the image that appears in the glass. The work and design of the gospel is, to make a representation of Christ unto us, as Christ makes a representation of the Father; and therefore he is called his image, -- "The image of the invisible God." Why so? Because all the glorious properties of the invisible God are represented to us in Christ; and we looking upon the image of Christ in this glass, -- that is, the representation made of him in the gospel, -- it is the effectual means whereby the Spirit of God transforms us into his image.
This is the first way whereby God doth this great work of representing Christ unto the faith of men; which men having lost, have made it their whole religion to represent Christ unto their fancy.
2. The second way is, by the ministry of the word. The great work of the ministry of the word is to represent Jesus Christ. The apostle Paul tells us, <480301>Galatians 3:1,
"O foolish Galatians, who hath bewitched you, that ye should not obey the truth, before whose eyes Jesus Christ hath been evidently set forth, crucified among you?"
He is "depictus crucifixus," -- crucified before their eyes. How was this? Not before their bodily eyes; but the apostle had in his preaching made such a lively representation unto their faith of the death of Christ, that he was as one painted before them. One said well, on this text, "Of old the apostles did not preach Christ by painting, but they painted him by preaching;" they did in so lively a manner represent him.
Abraham's servant (in the 24th chapter of Genesis), that was sent to take a wife for his son Isaac, is by all granted to be, if not a type, yet a
672
resemblance of the ministers of the gospel, that go forth to prepare a bride for Christ. And what does he do? Truly he is a great example. When he came to the opportunity, though he had many things to divert him, yet he would not be diverted. There was set meat before him to eat; but he said, "I will not eat, till I have told my errand." Nothing should divert the ministers of the gospel, -- no, not their necessary meat, -- when they have an opportunity of dealing with souls on behalf of Christ. What course does Abraham's servant take? He saith, "I am Abraham's servant; and the Lord hath blessed my master greatly; and he is become great: and he hath given him flocks, and herds, and silver, and gold, and men-servants, and maid-servants, and camels, and asses." What is all this to Isaac? -- he was to take a wife for Isaac, not for Abraham. He goes on: "And Sarah my master's wife bare a son to my master when she was old: and unto him hath he given all that he hath." The way to procure this wife for Isaac was, to let them know that this great man, Abraham, had given all he had to Isaac; and it is the work of ministers of the gospel to let the people know that God the Father hath given all things into the hands of his Son. They are to represent Christ as Abraham's servant does here his master Isaac, -- as one who inherited all the goods of Abraham; so Christ is the appointed heir of all things, of the kingdom of heaven, -- the whole household of God. They are to represent him thus to the souls of men, to make him desirable to them. This is the great work of ministers, who are ambassadors of God; they are sent from God to take a wife for Christ, or to make ready a bride for him, from among the children of men.
3. The special way whereby we represent Christ unto our souls through faith, is in the administration of this ordinance; which I will speak to upon the great end of showing forth the death of the Lord.
Now, the former representations were general, this is particular; and I cannot at this time go over particulars. I bless the Lord, my soul hath many times admired the wisdom and goodness of God in the institution of this one ordinance; that he took bread and wine for that end and purpose, merely arbitrary, of his own choice, and might have taken any thing else, -- what he had pleased; that he should fix on the cream of the creation: which is an endless storehouse, if pursued, of representing the mysteries of Christ. When the folly of men goes about to invent ceremonies that they would have significant; when they have found them out, they cannot
673
well tell what they signify. But, though I do acknowledge that all the significancy of this ordinance depends upon the institution, yet there is great wisdom in the fitting of it; the thing was fitted and suited to be made use of to that end and purpose.
One end of the ordinance itself is, to represent the death of Christ unto us; and it represents Christ with reference to these five things: --
1. It represents him with reference to God's setting him forth.
2. In reference to his own passion.
3. In reference to his exhibition in the promise.
4. To our participation of him by believing. And,
5. To his incorporation with us in union.
1. The great end of God in reference to Christ, as to his death, was, his setting of him forth, <450325>Romans 3:25, "Whom God hath set forth to be a propitiation." And in the very setting forth of the elements in this ordinance there is a representation of God's setting forth his Son, -- of giving him out for this work, of giving him up unto it, to be a propitiation.
2. There is a plain representation of his passion, of his suffering and death, and the manner of it. This, with all the concerns of it, I treated of the last Lord's day, under the head of Recognition, or calling over the death of Christ, "This do in remembrance of me;" and so I shall not again insist upon it.
3. There is a representation of Christ in it as to the exhibition and tender of him in the promise. Many promises are expressed in invitations, "Ho, every one that thirsteth, come;" -- "Take, eat:" there is a promise in it. And in the tender that is made even of the sacramental elements, there is the exhibition of Christ in the promise represented to the soul. I told you before, God hath carefully provided to represent Christ unto our faith, and not to our fancy; and, therefore, there is no outward similitude and figure. We can say concerning this ordinance, with all its representations, as God said concerning his appearing to Moses upon mount Horeb, "Thou sawest no similitude." God hath taken care there shall be no natural figure, that all representations made may stand upon institution. Now, there is this tender
674
with an invitation. The very elements of the ordinance are a great representation of the proposal of Christ to a believing soul. God holds out Christ as willing to be received, with an invitation. So we show forth the Lord's death.
4. There is in this ordinance a representation of Christ as to our reception of him; for hereon depends the whole of the matter. God might make a feast of fat things, and propose it to men; but if they do not come to eat, they will not be nourished by it. If you make a tender of payment to a man, if he doth not receive it, the thing remains at a distance, as before. Christ being tendered to a soul, if that soul doth not receive him, he hath no benefit by it. All these steps you may go: -- there may be God's exhibition of Christ, and setting of him forth; there may be his own oblation and suffering, laying the foundation of all that is to come; there may be an exhibition of him in the promise, tender, and invitation: and yet, if not received, we have no profit by all these things. What a great representation of this receiving is there in the administration of this ordinance, when every one takes the representation of it to himself, or doth receive it!
5. It gives us a representation of our incorporation in Christ; the allusion whereto, from the nature of the elements' incorporation with us, and being the strength of our lives, might easily be pursued. This is the first way of showing forth the Lord's death.
II. I shall now speak a few words to the profession of it among ourselves,
and to others.
Let me take one or two observations, to make way for it: --
1. That visible profession is a matter of more importance than most men make of it; as the apostle saith, <451010>Romans 10:10,
"With the heart man believeth unto righteousness; and with the mouth confession is made unto salvation."
Look how indispensably necessary believing is unto righteousness, to justification; -- no less indispensably necessary is confession or profession unto salvation. There is no man that doth believe with his heart unto righteousness, but he will with his mouth (which is there taken, by a
675
synecdoche, for the whole of our profession) make confession unto salvation. This is that which brings glory to God. The apostle tells us, 2<470913> Corinthians 9:13, that men, "by the experiment of this ministration, glorify God for your professed subjection unto the gospel of Christ." Glory doth not arise out of obedience so much as by your profession of it; -- by the giving them experiment both of your faith and the reality of it, and that by this fruit of your profession.
Now profession consists in these two things: --
(1.) In an abstinence from all things, with reference to God and his worship, which Christ has not appointed.
(2.) In the observation and performance of all things that Christ has appointed.
Men are apt to think that abstinence from the pollutions that are in the world through lust, the keeping themselves from the sins and defilements of the world, and inclining to that party that is not of the world, is profession. These things are good; but our profession consists in the observation of Christ's commands, what he requires of us. "Go, teach them." What to do? "Whatsoever I have commanded you; and, lo, I am with you alway, unto the end of the world." There is an expression, <431424>John 14:24, wherein our Savior puts a trial of our love to him upon the keeping of his sayings: "He that loveth me not keepeth not my sayings." To keep the sayings of Christ, is to observe the commands of Christ; which is the perfect trial of our love to him.
2. There is in this ordinance a special profession of Christ. There is a profession of him against the shame of the world; a profession of him against the curse of the law; and a profession of him against the power of the devil. All our profession doth much center, or is mightily acted, in this ordinance.
(1.) The death of our Lord Jesus Christ was in the world a shameful death, and that with which Christians were constantly reproached, and which hardly went down with the world. It is a known story, that when the Jesuits preached the gospel, as they call it, in China, they never let them know of the death of Christ, till the Congregation "De Propaganda Fide"
676
commanded it; for the world is mightily scandalized at the shameful death of the cross.
Now, in this ordinance, we profess the death of Christ, wherein he was crucified as a malefactor, against all the contempt of the world. It was a great part of the confession of the Christians of old, and there is something in it still: here we come solemnly before God and all the world, and profess that we expect all our life and salvation from the death of this crucified Savior.
(2.) In our profession we show forth the death of the Lord, in the celebration of this ordinance, in opposition "to the curse of the law;" -- that whereas the curse of the law doth lay claim to us because we are sinners, here we profess that God hath transferred the curse of the law to another, who underwent it. So they did with the sacrifices of old: when they had confessed all the sins and iniquities of the people over the head of the goat, then they sent him away into destruction. So it is in this ordinance: here we confess all our sins and iniquities over the head of this great sacrifice, and profess to the law, and all its accusations, that there our sins are charged. "Who shall lay any thing to our charge? and who shall condemn? It is Christ that died." We confront the claim of the law, shake off its authority, as to its curse, and profess to it that its charge is satisfied.
(3.) We make a profession against the power of Satan; for the great trial of the power and interest of the devil in, unto, and over the souls of men, was in the cross of Jesus Christ. He put his kingdom to a trial, staked his all upon it, and mustered up all the strength he had got, -- all the aids that the guilt of sin and the rage of the world could furnish him with. "Now," saith Christ, "is your hour, and the power of darkness ;" -- "He comes to try what he can do." And what was the issue of the death of Christ? Why, saith the apostle, "He spoiled principalities and powers, and triumphed over them in his cross:" so that, in our celebration of the death of Christ, we do profess against Satan; that his power is broken, that he is conquered, -- tied to the chariot wheels of Christ, who has disarmed him.
This is the profession we make, when we show forth the Lord's death, against the shame of the world, against the curse of the law, and the power of hell. This is the second general end of this ordinance; and another means
677
it is whereby we have especial communion with Christ in it: which was the thing I aimed at from the words I had chosen. And now I have gone through all I intend upon this subject.
A word or two of use, and I have done: --
1. It is a very great honor and privilege, to be called of God unto this great work of showing forth the death of Christ. I think it is as great and glorious a work as any of the children of men can be engaged in, in this world. I have showed you formerly, how all the acts of the glorious properties of God's nature center themselves in this infinite, wise, holy product of them, the death of Christ; and [how] that God should call us to represent and show forth this death. The Lord forgive us where we have not longed to perform this work as we ought; for we have suffered carnal fears and affections, and any thing else, to keep us off from employing ourselves in this great and glorious work. The grace and mercy of God, in this matter, is ever to be acknowledged, in that he has called us to this great and glorious work.
2. Then, surely, it is our duty to answer the mind of God in this work, and not to attend to it in a cold, careless, and transient manner. But, methinks, we might rejoice in our hearts when we have thoughts of it, and say within ourselves, "Come, we will go and show forth the Lord's death." The world, the law, and Satan, are conquered by it: blessed be God, that has given us an opportunity to profess this! O that our hearts may long after the season for it! and say, "When shall the time come?"
3. We may do well to remember what was spoken before concerning the great duty of representing God to our souls, that we may know how to attend to it. I would speak unto the meanest of the flock, to guide our hearts and thoughts, which are too ready to wander, and are so unprofitable, for want of spiritual fixation. We would fain trust to our affections rather than to our faith; and would rather have them moved, than faith graciously to act itself. And when we fail therein, we are apt to think we fail in our end of the ordinance, because our affections were not moved. Set faith genuinely at work, and we have the end of the ordinance. Let it represent Christ to our souls, as exhibited of God, and given out unto us; as suffering, as tendered to us, and as received and incorporated with us.
678
DISCOURSE 5.F72
"But let a man examine himself, and so let him eat of that bread, and drink of that cup." -- 1<461128> CORINTHIANS 11:28.
I HAVE been treating of that special communion which believers have with Christ, in the administration of the ordinance of the supper of the Lord; and thought I should have treated no more of that subject, having gone through all the particulars of it which were practical, such as might be reduced to present practice. But I remember I said nothing concerning preparation for it, which yet is a needful duty; and therefore I shall a little speak to that also, -- not what may doctrinally be delivered upon it, but those things, or some of them at least, in which every soul will find a practical concern that intends to be a partaker of that ordinance to benefit and advantage, -- and I have taken these words of the apostle for my groundwork: "But let a man examine himself, and so let him eat of that bread, and drink of that cup."
There were many disorders fallen in this church at Corinth, and that various ways, -- in schisms and divisions, in neglect of discipline, in false opinions, and particularly in a great abuse of the administration of this great ordinance of the supper of the Lord. And though I do not, I dare not, I ought not, to bless God for their sin, yet I bless God for his providence. Had it not been for their disorders, we had all of us been much in darkness as to all church way. The correction of their disorders contains the principal rule for church communion and the administration of this sacrament that we have in the whole Scripture; which might have been hid from us, but that God suffered them to fall into them on purpose that, through their fall, in them and by them he might instruct his church in all ages to the end of the world.
The apostle is here rectifying abuses about the administration of the Lord's supper, which were many; and he applies particular directions to all their particular miscarriages, not now to be insisted on; and he gathers up all directions into this one general rule that I have here read, "Let a man examine himself, and so let him eat," etc. Now, this self-examination extends itself unto the whole due preparation of the souls of men for the
679
actual participation of this ordinance. And I shall endeavor, by plain instances out of the Scripture (which is my way in these familiar exercises), to manifest that there is a preparation necessary for the celebration or observance of all solemn ordinances; and I shall show you what that preparation is, and wherein it doth consist; and then I shall deduce from thence what is that particular preparation which is incumbent upon us, in reference unto this special ordinance, that is superadded unto the general preparation that is required unto all ordinances.
I. I shall manifest that there is a preparation necessary for the celebration
of solemn worship. We have an early instance of it in <013501>Genesis 35:1-5. In the 1st verse, "God said unto Jacob, Arise, go up to Bethel, and make there an altar unto God." It was a solemn ordinance Jacob was called unto, -- to build an altar unto God, and to offer sacrifice. What course did he take? You may see, verses 2, 3, "Then Jacob said unto his household, and to all that were with him, Put away the strange gods that are among you, and be clean, and change your garments: and let us arise, and go up to Bethel; and I will make there an altar unto God." "I will not engage," saith he, "in this great duty without a preparation for it; and," saith he, "the preparation shall be suitable." Peculiar, special preparation (to observe that by the way) for any ordinance, consists in the removal of that from us which stands iu peculiar opposition to that ordinance, whatever it be. "I am to build an altar unto God; put away the strange gods:" and accordingly he did so.
When God came to treat with the people in that great ordinance of giving the law, which was the foundation of all following ordinances, <021910>Exodus 19:10, 11,
"The LORD said unto Moses, Go unto the people, and sanctify them to-day and to-morrow, and let them wash their clothes, and be ready against the third day: for the third day the LORD will come down upon mount Sinai."
I will not insist on these typical preparations, but only say, it sufficiently proves the general thesis, that there ought to be such a preparation for any meeting with God, in any of his ordinances. Saith he, "Sanctify yourselves," etc., "and on the third day I will come." God is a great God, with whom we have to do. It is not good to have carnal boldness in our
680
accesses and approaches to him; and therefore he teaches us that there is a preparation due. And what weight God lays upon this, you may see, 2<143018> Chronicles 30:18-20. A multitude of people came to the sacrifice of the passover; but, saith he, "They had not cleansed themselves," -- there was not due preparation: but "Hezekiah prayed for them, saying, The good LORD pardon every one that prepareth his heart to seek God, the LORD God of his fathers, though he be not cleansed according to the purification of the sanctuary. And the Lord hearkened to Hezekiah, and healed the people." Perhaps the people might have thought it enough that they had their personal qualification, -- that they were believers, -- that they had prepared their hearts to seek the Lord God of their fathers, -- a thing most persons trust unto in this matter. No; saith the king, in praying for them, "They did prepare their hearts for the Lord God of their fathers; but they were not prepared according to the purification of the sanctuary.'' There is an insitituted preparation as well as a personal disposition; which, if not observed, God will smite them. God had smote the people, -- given them some token of his displeasure: they come with great willingness and desire to be partakers of this holy ordinance; yet because they were not prepared according to the purification of the sanctuary, God smites them.
It was an ordinance of God that Paul had to perform, and we would have thought it a thing that he might easily have done without any great forethought; but it had that weight upon his spirit, <451530>Romans 15:30, 31, that, with all earnestness, he begs the prayers of others, that he might be carried through the performance of it: "Now I beseech you, brethren, for the Lord Jesus Christ's sake, and for the love of the Spirit, that ye strive together with me in your prayers to God for me; that my service which I have for Jerusalem may be accepted of the saints." He had a service to do at Jerusalem. He was gathering the contributions of the saints (an ordinance of God), to carry them up to the poor of Jerusalem; and it was upon his heart that this his service might find acceptance with them; therefore he begs with all his soul, "I beseech you, brethren," etc.: so great weight did he lay upon the performance of an ordinance that one would think might be easily passed over without any great regard.
The caution we have, <210501>Ecclesiastes 5:1, is to the same purpose: "Keep thy foot when thou goest into the house of God, and be more ready to hear, than to give the sacrifice of fools: for they consider not that they do
681
evil." I shall not stand upon the particular exposition of any of these expressions; but it is a plain caution of diligent consideration of ourselves in all things we have to do in the house of God. A bold venturing upon an ordinance is but "the sacrifice of fools." "Keep thy foot," -- look to thy affections; "be more ready to hear," saith he, -- that is, to attend unto the command, what God requires from thee, and the way and manner of it, -- "than merely to run upon a sacrifice, or the performance of the duty itself."
I will name one place more, <192606>Psalm 26:6,
"I will wash mine hands in innocency: so will I compass thine altar, O LORD."
I have a little confirmed this general proposition, that all take for granted; and I fear we content ourselves for the most part with the state and condition of those mentioned, who prepared their hearts to meet the Lord God of their fathers, not considering how they may be prepared "according to the purification of the sanctuary." You will ask, "What is that preparation?"
This question brings me to, --
II. The second general head I propounded to speak unto: I answer, that
the general preparation that respects all ordinances hath reference unto God, to ourselves, to the ordinance itself: --
1. It hath respect unto God. This is the first thing to be considered; for this he lays down as the great law of his ordinances, "I will be sanctified in them that come nigh me," <031003>Leviticus 10:3. God is, in the first place, to be considered in all our drawings nigh unto him; as that is the general name of all ordinances, -- a drawing nigh, an access unto God. "I will be sanctified," etc. Now God is to be considered three ways, that he may be sanctified in any ordinance, -- as the author, as the object, as the end of it. I shall speak only to those things that lie practically before us, and are indispensably required of us in waiting upon God in any and every ordinance: --
682
(1.) Our preparation, in reference unto God, consists in due consideration of God as the author of any ordinance wherein we draw nigh unto him. For this is the foundation of all ordinances, <451411>Romans 14:11,
"As I live, saith the Lord, every knee shall bow to me, and every tongue shall confess to God."
A practical sense of the authority of God in every ordinance, is that which is required in the very first place for our preparation. I know full well how that the mind of man is [apt] to be influenced by general convictions and particular customs. Particular usages, built upon general convictions, carry most people through their duties; but that is no preparation of heart. There is to be an immediate sense of the authority and command of God.
(2.) We are to consider God in Christ as the immediate object of that worship which in every ordinance we do perform. You will ask, "What special apprehensions concerning God are particularly necessary to this duty of preparation for communion with God in an ordinance?" I answer, Two are particularly necessary, that should be practically upon our thoughts in every ordinance, -- the presence of God, and the holiness of God. As God is the object of our worship, these two properties of God are principally to be considered in all our preparations: --
[1.] The presence of God. When Elijah ( 1<111827> Kings 18:27) derided the worshippers of Baal, the chief part of his derision was, "He is in a journey;" -- "You have a god that is absent," saith Elijah. And the end of all idolatry in the world, is to feign the presence of an absent Deity. All images and idols are set up for no other end but to feign the presence of what really is absent. Our God is present, and in all his ordinances. I beg of God I may have a double sense of his presence, --
1st. A special sense of his omnipresence. God requires that we should put in all ordinances a specialty of faith upon his general attributes. <012816>Genesis 28:16, Jacob, when God appeared unto him, though but in a dream, awaked out of sleep, and said, "Surely the Lord is in this place; and I knew it not." I would say so concerning every ordinance whereunto I go; -- the Lord is in that place. I speak now only concerning his real presence; for if idolaters adorn all their places of worship with pictures, images, and idols, that they might feign the presence of a god, I ought to act faith particularly
683
upon the real presence of the immense and omnipresent God. He bids us consider it in the business of his worship, <242323>Jeremiah 23:23, "Am I a God at hand, saith the LORD, and not a God afar off?" -- "Consider my glorious presence is everywhere." As we ought always, wherever we are, and whatever we do, to carry a sense with us of the presence of God, to say, "God is here," that we may not be surprised in our journeys, or in any thing that may befall us, -- suppose a broken leg or a broken arm, then we may say, "God is in this place, and I knew it not;" -- so, particularly, where we have to do in his ordinances, let there be an antecedent remembrance that God is in that place.
2dly. We are to remember the gracious presence of God. There was a twofold presence of God of old; -- the one, temporary, by an extraordinary appearance; the other, standing, by a continued institution. Wherever God made an extraordinary appearance, there he required of his people to look upon him to have a special presence. It was but temporary when God appeared to Moses in the bush. "Draw not nigh hither," saith God; "put off thy shoes from off thy feet, for the place whereon thou standest is holy ground," because of God's special appearance: but the next day, as far as I know, sheep fed upon that holy ground. It was no longer holy than God's appearance made it so. So he said to Joshua, when he was by Jericho, "Loose thy shoe from off thy foot; for the place whereon thou standest is holy," <060515>Joshua 5:15. It was a temporally appearance of God; there was his special presence. It was so on the institution of the tabernacle and temple; God instituted them, and gave his special presence to them by virtue of his institution. Our Savior tells us all this is departed under the gospel, <430421>John 4:21, "You shall no longer worship God," saith he, "neither in this mountain, nor yet at Jerusalem; but he that worshippeth God must worship him in spirit and in truth." Is there no special presence of God remains, then? Yea, there is a special presence of God in all his ordinances and institutions. "In all places where I record my name" (as the name of God is upon all his institutions), "I will come unto thee, and I will bless thee," saith God in <022024>Exodus 20:24. Let us exercise our thoughts, then, to this especial promised presence of God in every ordinance and institution; it belongs greatly to our preparation for an ordinance. It was no hard thing for them, you may think, of old, where God had put his presence in a place, to go thither, and expect the presence
684
of God. Things that are absent are hard; things that are present are not so. But it is no harder matter for us to go and expect God's presence in his instituted ordinances now than for them to go to the temple; considering [that] God, as the object of our worship, is no less present with us.
[2.] The second property which is principally to be considered in God in his ordinances, as he is the object of them, is his holiness. This is the general rule that God gives in all ordinances, "Be ye holy, for I the LORD your God am holy." And Joshua, <062419>Joshua 24:19 tells the people what they were principally to consider in serving the Lord. "We will serve the LORD," say the people. Saith Joshua, "Ye cannot serve the LORD; for he is an holy God:" intimating that they were to have due apprehensions of his holiness; and without it there is no approaching unto him in his service. The apostle gives a great and plain rule to this purpose, <581228>Hebrews 12:28, 29, "Let us have grace," saith he, "whereby we may serve God acceptably with reverence and godly fear." What doth he propose, now, as the principal reason why he requires this preparation? "For," saith he, "our God is a consuming fire." What property of God is expressed by this word, "consuming fire?" It is the holiness of God, the purity of God's nature, that can bear no corrupt nor defiled thing. It is set forth by that metaphorical expression, "a consuming fire." "As fire is the most pure and unmixed element, and so powerful of itself as that it will consume and destroy every thing that is not perfectly of its own nature, so is God," saith he, "`a consuming fire;' and in all your serving of him, and approaches unto him, labor to obtain a frame of spirit that becomes them who have to do with that God who is so pure and holy."
I do but choose out these things, which, in the way of ordinances, I would say are (I may say, [I] desire should be) most upon my heart and spirit: I might easily enlarge it to other considerations; but let these two considerations dwell upon our minds, as our preparation for our access unto God, thoughts of his glorious and gracious presence, and of his holiness <199305>Psalm 93:5, "Holiness becometh thine house, O LORD, for ever." That is the second thing with respect to God as the object of all the ordinances of our worship.
(3.) Our preparation respects God as he is the end of ordinances; and that to these three purposes, if I could insist upon them: -- he is the end of
685
them, as we aim in them to "give glory unto him;" he is the end of them, as we aim in them "to be accepted with him;" he is the end of them, as we aim in them "to be blessed by him." These are the three things that are our end in all ordinances that we celebrate.
[1.] The first is, the general end of all that we do in this world; we are to do all to the glory of God: it is the immediate end of all our worship. "If I am a father," saith he, "where is mine honor?" -- "where is my glory?" <390106>Malachi 1:6.
"Do you come to worship? you are to give me honor, as to a father; glory, as to a master, as to a lord."
We come to own him as our Father, acknowledge our dependence upon him as a Father, our submission to him as our Lord and Master; and thus give glory to him. He hath never taken one step to the preparing of his heart according to the preparation of the sanctuary, in the celebration of ordinances, who hath not designed in them to give glory unto God.
[2.] Another end is, to be accepted with him; according to that great promise which you have, <264327>Ezekiel 43:27,
"You shall make your burnt-offerings upon the altar; and I will accept you, saith the Lord GOD."
It is a promise of gospel times; for it is in the description of the new glorious temple. We come to God to have our persons and offerings accepted, by Jesus Christ. And, --
[3.] To be blessed according to his promise, -- that "God will bless us out of Zion." What the particular blessings are we look for in particular ordinances, in due time, God assisting, I shall acquaint you with, when we come to the special and particular preparation for that ordinance we aim at; but this is necessary to all, and so to that.
2. This preparation respects ourselves. There are three things which I desire my heart may be prepared by, in reference to the ordinances of God: --
(1.) The first is indispensably necessary, laid down in that great rule, <196618>Psalm 66:18, "If I regard iniquity in my heart, the Lord will not hear
686
me;" -- that I bring a heart to ordinances without regard to any particular iniquity. We have the dreadful instance of Judas, who came to that great ordinance of the passover with regard to iniquity in his heart, -- which particular iniquity was covetousness, -- and went away with the devil in his whole mind and soul.
<261404>Ezekiel 14:4 is another place to this purpose,
"Therefore speak unto them, and say unto them, Thus saith the Lord God; Every man of the house of Israel that setteth up his idols in his heart, and putteth the stumbling-block of his iniquity before his face, and cometh to the prophet; I the LORD will answer him that cometh, according to the multitude of his idols."
There is no more effectual course in the world to make poor souls incorrigible, than to come to ordinances, and to be able to digest under them a regard to iniquity in our hearts. If we have idols, God will answer us according to our idols What is the answering of men according to their idols? Why, plainly, it is this, allotting them peace while they have their idols: "You shall have peace with regard to iniquity; you come for peace, take peace; -- which is the saddest condition any soul can be left under: you shall have peace and your idols together." Whenever we prepare ourselves, if this part of our preparation be wanting, -- if we do not all of us cast out the idols of our hearts, and cease regarding of iniquity, -- all is lost.
(2.) The second head of preparation on our own part is self-abasement, out of a deep sense of the infinite distance that is between God and us, whom we go to meet. "I have taken upon myself to speak to the great possessor of heaven and earth, who am but dust and ashes" Nothing brings God and man so near together as a due sense of our infinite distance. <235715>Isaiah 57:15,
"Thus saith the high and lofty One that inhabiteth eternity, whose name is Holy; I dwell in the high and holy place, with him also that is of a contrite and humble spirit."
(3.) A heart filled with love to ordinances is a great preparation for an ordinance. How doth David, in the <198401>84th Psalm, pant and long and breathe after the ordinances of God! To love prayer, to love the word, is a
687
great preparation for both. To love the presence of Christ in the supper, is a great preparation for it, -- to keep an habitual frame of love in the heart for ordinances.
I would not load your memories with particulars. I mention plain practical things unto those for whose spiritual welfare I am more particularly concerned; that we may retain them for our use, and know them for ourselves: and they are such as I know, more or less (though, perhaps, not so distinctly), all our hearts work after: and in these things our souls do live.
3. Our preparation in reference unto any ordinance itself; which consists in two things: --
(1.) A satisfactory persuasion of the institution of the ordinance itself, that it is that which God hath appointed. If God should meet us, and say, "Who hath required these things at your hand?" and Christ should come and tell us, "Every plant that my heavenly Father hath not planted shall be plucked up;" or, "In vain do ye worship me; teaching for doctrines the commandments of men;" -- how would such words fill the hearts of poor Creatures with confusion, if engaged in such ways that God hath not required! We must be careful, then, that, for the substance of the duty, it be appointed of God.
(2.) That it be performed in a due manner. One failure herein, what a disturbance did it bring upon poor David! It is observed by many, that, search the whole course of David's life, that which he was most eminent in, which God did so bless him for and own him in, was his love to the ordinances of God. And I cannot but think with what a full heart David went to bring home the ark; with what longings after God; with what rejoicings in him; with what promises to himself, what glorious things there would be after he had the ark of God to be with him; -- and yet, when he went to do this, you know what a breach God made upon him, -- dashed all his hopes and all the good frame in him. God made a breach upon Uzzah; and it is said the thing God did displeased David, -- it quite unframed him, and threw a damp on his joy and delight for the present. But he afterward gathers it up, 1<131512> Chronicles 15:12, 13,
688
"He spake to the Levites: Sanctify yourselves, both ye and your brethren, that ye may bring up the ark of the LORD God of Israel unto the place that I have prepared for it. For because ye did it not at the first, the LORD our God made a breach upon us, for that we sought him not after the due order."
We sought him, saith he, but "not after the due order." And what that due order was he shows in the next verses, where he declares that the Levites carried the ark upon their own shoulders, with the staves thereon, as Moses commanded, according to the word of the Lord; whereas, before, they carried it in a cart, which was not for that service. It is a great thing to have the administration of an ordinance in the due order. God lays great weight upon it, and we ought to take care that the order be observed.
This is what we have to offer to you concerning the two general propositions: -- that there is a preparation required of us for the observance of all solemn ordinances; and that this preparation consists in a due regard to God, to ourselves, and to the ordinance, whatever it be; -- to God, as the author, as the object, and as the end of ordinances; to ourselves, to remove that which would hinder, -- not to regard iniquity, -- to be self-abased in our hearts with respect to the infinite distance that there is between God and us, and with a love unto ordinances; with respect unto the ordinance itself, that it be of God's appointment for the matter and manner. These things may help us to a due consideration whether we have failed in any of them or not.
I have mentioned nothing but what is plain and evident from the Scripture, and what is practicable; nothing but what is really required of us; such things as we ought not to esteem a burden, but an advantage: and wherein soever we have been wanting, we should do well to labor to have our hearts affected with it; for it hath been one cause why so many of us have labored in the fire under ordinances, and have had no profit nor benefit by them. As I said before, conviction is the foundation. Custom is the building of most in their observation of ordinances. Some grow weary of them; some wear them on their necks as a burden; some seek relief from them, and do not find it; -- and is it any wonder if this great duty be wanting, having neither considered God nor ourselves in what we go about? And, above all things, take heed of that deceit I mentioned (which
689
is certainly very apt to impose itself upon us), that where there is a disposition in the person there needs no preparation for the duty. There was a preparation in those whom God broke out upon because they were not prepared according to the preparation of the sanctuary; that is, in that way and manner of preparation, -- they had not gone through those cleansings which were instituted under the law.
690
DISCOURSE 6.F73
"But let a man examine himself, and so let him eat of that bread, and drink of that cup." -- 1<461128> Corinthians 11:28.
I HAVE been treating, in sundry of these familiar exercises, about communion with Jesus Christ in that great ordinance of the Lord's supper, intending principally, if not solely, the instruction of those who have, it may be, been least exercised in such duties. I have spoke something of preparation for it; and on the last opportunity of this kind, I did insist upon these two things: -- that there is a preparation required unto the due observance of every solemn ordinance; and I did manifest what in general was required to that preparation. I have nothing to do at present but to consider the application of those general rules to the special ordinance of the supper of the Lord; for the special preparation for an ordinance consists in the special respect which we have to that ordinance in our general preparation: and I shall speak to it plainly, so as that the weakest who are concerned may see their interest in it, and have some guidance to their practice.
And there are two things which may be considered to this purpose: -- the time wherein this duty is to be performed; and the duty of preparation itself.
I. The time of the performance of the duty; for that, indeed, regards as
well what hath been said concerning preparation in general as what shall now be farther added concerning preparation in particular, with respect to this ordinance.
Time hath a double respect unto the worship of God, as a part of it (so it is when it is separated by the appointment of God himself), and as a necessary adjunct of those actions whereby the worship of God is performed; for there is nothing can be done but it must be done in time, -- the inseparable adjunct of all actions.
And therefore, having proved that a preparation is necessary, I shall prove that there is a time necessary; for there can be no duty performed but it must be performed, as I said, in some time.
691
For the right stating of that, therefore, I shall give you these rules: --
1. That there is a time antecedent to the celebration of this ordinance to be set apart for preparation unto it. The very nature of the duty, which we call preparation, doth inevitably include this, that the time for it must be antecedent to the great duty of observing the ordinance itself. So, <402762>Matthew 27:62, the evening before the passover is called "The preparation of the passover," -- time set apart for the preparation of it.
2. The second rule is this, -- That there is no particular, set time, neither as to the day or season of the day, as to the beginning or ending of it, that is determined for this duty in the Scripture; but the duty itself being commanded, the time is left unto our own prudence, to be regulated according to what duty doth require: so that you are not to expect that I should precisely determine this or that time, this or that day, this or that hour, so long or so short; for God hath left these things to our liberty, to be regulated by our own duty and necessity.
3. There are three things that will greatly guide a man in the determination of the time which is thus left unto his own judgment, according to the apprehension of his duty: --
(1.) That he choose a time wherein the preparation of it may probably influence his mind and spirit in and unto the ordinance itself. Persons may choose a time for preparation when there may be such an interposition of worldly thoughts and business between the preparation and the ordinance, that their minds may be no way influenced by it in the performance and observation of the duty. The time ought to be so fixed, that the duty may leave a savor upon the soul unto the time of the celebration of the ordinance itself. Whether it be the preceding day, or whether it be the same day, the work is lost unless a man endeavors to keep up a sense of those impressions which he received in that work.
(2.) Providential occurrences and intimations are great rules for the choosing of time and season for duties. Paul comes to Athens, Acts 17, and in all probability he intended not to preach immediately upon his journey; -- he intended to take some time for his refreshment. But observing the wickedness of the place, verse 16, "that they were wholly given to idolatry," and observing their altar to "the unknown God," verse
692
23, he laid hold of that hint of providence, that intimation given him by God's providence from these things, and immediately fell upon his work; which God blessed with great success. There be a thousand ways, if I may so say, wherein an observing Christian may find God hinting and intimating duties unto him. The sins of other men, their graces, mercies, dangers, may be all unto us intimations of a season for duty. Were none of us ever sent to God by the outrageous wickedness of others? by the very observation of it? And it is a sign of a good spirit, to turn providential intimations into duties. The psalmist speaks to that purpose, <193208>Psalm 32:8, 9, "I will guide thee with mine eye," saith he. The next words are, "Be ye not as the horse, or as the mule, which have no understanding: whose mouth must be held in with bit and bridle." God loves a pliable spirit, that upon every look of his eye will be guided to a duty. But those who are like horses and mules, that must be held with a strong rein, that will not be turned till God puts great strength to it, are possessed with such a frame of spirit as God approves not. You are left at liberty to choose a time; but observe any intimation of providence that may direct to that time.
(3.) Be sure to improve surprisals with gracious dispositions; I mean, in the approach of solemn ordinances. Sometimes the soul is surprised with a gracious disposition, as in <220612>Song of Solomon 6:12, "Or ever I was aware, my soul made me like the chariots of Amminadib." "I knew it not," saith the church, "I was not aware of it; but I found my soul in a special willing manner drawn forth to communion with Christ." Is God pleased at any time to give us such gracious surprisals, with a holy disposition to be dealing with him? -- it will be the best season; let it not be omitted.
These things will a little direct us in the determination of the time for preparation; which is left unto our own liberty.
4. Take care that the time designed and allotted does neither too much intrench upon the occasions of the outward man, nor upon the weakness of the inward man. If it doth, they will be too hard for us. I confess, in this general observation which professors, are fallen into, and that custom which is in the observation of duties, there is little need to give this rule. But we are not to accommodate our rule unto our corruptions, but unto our duties: and so there is a double rule in Scripture fortifies this rule. The
693
one is that great rule of our Savior, that "God will have mercy, and not sacrifice." Where these duties of observing sacrifices do sensibly intrench upon duties of mercy, God doth not require it; which hath a great regard even unto our outward occasions. And the other rule is this, -- that bodily exercise profits little. When we assign so long a time as wearies out our spirits, and observe the time because of the time, it is bodily exercise, when the vigor of our spirits is gone; which is a sacrifice God delights not in. As Jacob told Esau, if the cattle were driven beyond their pace they would die; so we find by experience, that though with strong resolutions we may engage unto duties in such a manner as may intrench upon these outward occasions or those weaknesses, they will return, and be too hard for us, and instead of getting ground, they will drive us off from ours: so that there is prudence to be required therein.
5. Let not the time allotted be so short as to be unmeet for the going through with the duty effectually. Men may be ready to turn their private prayers into a few ejaculations, and going in or out of a room may serve them for preparation for the most solemn ordinance. This hath lost us the power, the glory, the beauty of our profession. Never was profession held up to more glory and beauty, than when persons were most exact in their preparation for the duties of their profession; nothing will serve their turn, but their souls having real and suitable converse with God as unto the duty that lies before them.
6. The time of preparation is to be extended and made more solemn upon extraordinary occasions. The intervention of extraordinary occasions must add a solemnity to the time of preparation, if we intend to walk with God in a due manner. These extraordinary occasions may be referred to three heads: -- particular sins; particular mercies; particular duties: --
(1.) Is there an interveniency upon the conscience of any special sin, that either the soul hath been really overtaken with, or that God is pleased to set home afresh upon the spirit? -- there is then an addition to be made unto the time of our preparation, to bring things to that issue between God and our souls that we may attend upon the ordinance, to hearken what God the Lord will now speak; and then he will speak peace. This is the first, principal, extraordinary interveniency that must make an addition to the time of preparation for this ordinance.
694
(2.) The interveniences of mercies. The ordinance hath the nature of a thank-offering, and is the great medium or means of our returning praise unto God that we can make use of in this world. And then are we truly thankful for a temporal mercy, when it engages our hearts to thank God for Christ, by whom all mercies are blessed to us. Hath God cast in any special mercy? -- add unto the special preparation, that the heart may be fit to bless God for him who is the fountain and cause of all mercies.
(3.) Special duties require the like. For it being the solemn time of our renewing covenant with God, we stand in need of a renewal of strength from God, if we intend to perform special duties; and in our renewing covenant with God, we receive that especial strength for these special duties.
These rules I have offered you concerning the time of this great duty of preparation which I am speaking unto; and I shall add one more, without which you will easily grant that all the rest will fall to the ground, and with which God will teach you all the rest; and that is, be sure you set apart some time. I am greatly afraid of customariness in this matter. Persons complain that, in waiting upon God in that ordinance, they do not receive that entertainment at the hand of God, that refreshment, which they looked for. They have more reason to wonder that they were not cast out, as those who came without a "wedding garment." That is not only required of us, that we come with our wedding garment, which every believer hath, but that we come decked with this garment. A man may have a garment that may fit very ill, very unhandsomely about him. The bride decks herself with her garments for the bridegroom. We are to do so for the meeting with Christ in this ordinance, -- to stir up all the graces God hath bestowed upon us, that we may be decked for Christ. There lies the unprofitableness under that ordinance, -- that though God has given us the wedding garment, we are not cast out, yet we take not care to deck ourselves, that God and Christ may give us refreshing entertainment when we come into his presence. Our failing herein evidently and apparently witnesses to the faces of most professors that this is the ground of their unprofitableness under that ordinance. So much for the time.
695
II. I shall now speak a little to the duty itself of preparation for that
ordinance; remembering what I spake before of preparation in general unto all solemn ordinances, which must still be supposed.
Now, the duty may be reduced to these four heads: -- meditation; examination; supplication; expectation. And, if I mistake not, they are all given us in one verse; and though not directly applied to this ordinance, yet to this, among other ways, of our intimate communion with Christ, <381210>Zechariah 12:10,
"I will pour upon the house of David, and upon the inhabitants of Jerusalem, the spirit of grace and of supplications: and they shall look upon me whom they have pierced, and they shall mourn for him, as one mourneth for his only son, and shall be in bitterness for him, as one that is in bitterness for his first-born."
There is, --
1. Meditation: "They shall look upon him;" this is no otherwise to be performed but by the meditation of faith. Our looking upon Christ is by believing meditation. Looking argues the fixing of the sight; and meditation is the fixing of faith in its actings. Looking is a fixing of the eye; faith is the eye of the soul: and to look, is to fix faith in meditation. And there is, --
2. Examination; which produceth the mourning here mentioned. For though it is said, "They shall mourn for him," it was not to mourn for his sufferings, for so he said, "Weep not for me," -- but to mourn upon the account of those things wherein they were concerned in his sufferings. It brings to repentance, which is the principal design of this examination.
3. There is supplication; for there, shall be poured out a spirit of grace and supplication. And,
4. There is expectation; which is included also in that of looking unto Christ.
1. The first part of this duty of preparation consists in meditation; and meditation is a duty that, by reason of the vanity of our own minds, and
696
the variety of objects which they are apt to fix upon, even believers themselves do find as great a difficulty therein as any.
I shall only mention those special objects which our thoughts are to be fixed upon in this preparatory duty; and you may reduce them to the following heads: --
(1.) The principal object of meditation, in our preparation for this ordinance, is the horrible guilt and provocation that is in sin. There is a representation of the guilt of sin made in the cross of Christ. There was a great representation of it in the punishment of angels; a great representation of it is made in the destruction of Sodom and Gomorrah; and both these are proposed unto us in a special manner, I 1<600204> Peter 2:4-6, to set forth the heinous nature of the guilt of sin: but they come very short, -- nay, give me leave to say, that hell itself comes short, -- of representing the guilt of sin, in comparison of the cross of Christ. And the Holy Ghost would have us mind it, where he saith, "He hath made him sin for us," 2<470521> Corinthians 5:21. "See what comes of sin," saith he, "what demerit, what provocation there is in it." To see the Son of God praying, crying, trembling, bleeding, dying; God hiding his face from him; the earth trembling under him; darkness round about him; -- how can the soul but cry out, "O Lord, is this the effect of sin? is all this in sin ?" Here, then, take a view of sin. Others look on it in its pleasures and the advantages of it, and cry, "Is it not a little one?" as Lot of Zoar; but look on it in the cross of Christ, and there it appears in another hue. "All this is from my sin," saith the contrite soul.
(2.) The purity, the holiness, and the severity of God, that would not pass by sin, when it was charged upon his Son. "He set him forth," <450325>Romans 3:25, "to declare his righteousness." As there was a representation of the guilt of sin, so there was an everlasting representation of the holiness and righteousness of God in the cross of Jesus Christ. "He spared him not." And may [not] the soul say, "Is God thus holy in his nature, thus severe in the execution of his wrath, so to punish and so to revenge sin, when his Son undertook to answer for it? How dreadful is this God! How glorious! What a consuming fire!" It is that which will make sinners in Zion cry,
"Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?" <233314>Isaiah 33:14.
697
Consider the holiness and the severity of God in the cross of Christ, and it will make the soul look about him, how to appear in the presence of that God.
(3.) Would you have another object of your meditation in this matter? -- let it be the infinite wisdom and the infinite love of God, that found out this way of glorifying his holiness and justice, and dealing with sin according to its demerit. "God so loved the world," <430316>John 3:16, "that he gave his only begotten Son." And, "Herein is love," -- love indeed! 1<620410> John 4:10, "that God sent his Son to be the propitiation for our sins." And the apostle, <490310>Ephesians 3:10, lays it upon "the manifold wisdom of God." Bring forth your faith; be your faith never so weak, never so little a reality, do but realize it, and do not let common thoughts and notions take up and possess your spirits. Here is a glorious object for it to work upon, -- to consider the infinite wisdom and love that found out this way. It was out of love unsearchable. And now, what may not my poor, sinful soul expect from this love? what difficulties can I be entangled in, but this wisdom can disentangle me? and what distempers can I be under, but this love may heal and recover? "There is hope, then," saith the soul, in preparation for these things.
(4.) Let the infinite love of Jesus Christ himself be also at such a season had in remembrance. <480220>Galatians 2:20, "Who loved me, and gave himself for me." <660105>Revelation 1:5, "Who loved us, and washed us from our sins in his own blood." <501706>Philippians 2:6-8,
"Who, being in the form of God, thought it not robbery to be equal with God, but humbled himself, and became obedient unto death, even the death of the cross" 2<470809> Corinthians 8:9,
This was "the grace of our Lord Jesus Christ, that though he was rich, yet for your sakes he became poor, that ye through his poverty might be rich." The all-conquering and all-endearing love of Christ is a blessed preparative meditation for this great ordinance.
(5.) There is the end, what all this came to. This guilt of sin, this holiness of God, this wisdom of grace, this love of Christ; what did all this come to? Why, the apostle tells us, <510120>Colossians 1:20, "He hath made peace through the blood of his cross." The end of it all was to make peace
698
between God and us: and this undertaking issued in his blood; that was able to do it, and nothing else, -- yea, that hath done it. It is a very hard thing for a soul to believe that there is peace made with God for him and for his sin; but really trace it through these steps, and it will give a great deal of strength to faith. Derive it from the lowest, the deepest pit of the guilt of sin, carry it into the presence of the severity of God, and so bring it to the love of Christ; and the issue which the Scriptures testify of all these things was, -- to make peace and reconciliation.
Some may say, that they would willingly meditate upon these things, but they cannot remember them, they cannot retain them, and it would be long work to go through and think of them all, and such as they have not strength and season for.
I answer, -- First. My intention is not to burden your memory or your practice, but to help your faith. I do not prescribe these things, as all of them necessary to be gone through in every duty of preparation; but you all know they are such as may be used, every one of them, singly in the duty; though they that would go through them all again and again would be no losers by it, but will find something that will be food and refreshment for their souls. But, --
Secondly. Let your peculiar meditation be regulated by your peculiar present condition. Suppose, for instance, the soul is pressed with a sense of the guilt of any sin, or of many sins, let the preparative meditation be fixed upon the grace of God, and upon the love of Jesus Christ, that are suited to give relief unto the soul in such a condition. Is the soul burdened with senselessness of sin? doth it not find itself so sensible of sin as it would be, but rather, that it can entertain slight thoughts of sin? -- let meditation be principally directed unto the great guilt of sin, as represented in the death and cross of Christ, and to the severity of God as there represented. Other things may lay hold upon our carnal affections, but if this lay not hold upon faith, nothing will.
I have one rule more in these meditations: -- Doth any thing fall in that doth peculiarly affect your spirits, as to that regard which you have to God? -- set it down. Most Christians are poor in experience, -- they have no stock; they have not laid up any thing for a dear year or a hard time, -- though they may have had many tokens for good, yet they have forgot
699
them. When your hearts are raised by intercourse between God and yourselves in the performance of this duty, be at pains to set this down for your own use; if any thing do immediately affect your spirits, you will be no loser by it: it is as easy a way to grow rich in spiritual experiences as any I know. This is the first part of this duty of preparation; which, with the rules given, may be constantly so observed as to be no way burdensome nor wearisome to you, but very much to your advantage. The other duties I shall but name, and so have done.
2. There is examination. Examination is the word of my text, and that duty which most have commonly spoke unto, that have treated any thing about preparation for this ordinance. It respects principally two things, -- namely, repentance and faith.
(1.) Our examination as to repentance, as far as it concerns preparation unto this duty, may be referred to three heads: --
[1.] To call ourselves to account whether indeed give have habitually that mourning frame of spirit upon us which is required in them who converse with God in the cross of Jesus Christ. "They shall look upon me whom they have pierced, and mourn." There is an habitual mourning frame of spirit required in us; and we may do well to search ourselves about it, whether it is maintained and kept up or no, -- whether worldly security and carnal joys do not devour it; for spiritual joys will not do it. Spiritual joys will take off nothing from spiritual mourning; but worldly security and carnal joy and pleasures will devour that frame of spirit.
[2.] Our examination as to repentance respects actual sins, especially as for those who have the privilege and advantage of frequent and ordinary participation of this ordinance. It respects the surprisals that have befallen us (as there is no man that doeth good, and sinneth not) since we received the last pledge of the love of God in the administration of that ordinance. Friends, let us not be afraid of calling ourselves to a strict account. We have to do with Him "that is greater than we, and knoweth all things." Let us not be afraid to look into the book of conscience and conversation, to look over our surprisals, our neglects, our sinful failings and miscarriages. These things belong to this preparation, -- to look over them, and mourn over them also. I would not be thought to myself or you to prescribe hard burden in this duty of preparation. It is nothing but what God expects
700
from us, and what we must do if we intend any communion with him in this ordinance. I may add, --
[3.] Whether we have kept alive our last received pledges of the love of God. It may be, at an ordinance we have received some special intimations of the good-will of God. It is our duty to keep them alive in our spirits; and let us never be afraid we shall have no room for more. The keeping of them makes way for what farther is to come. Have we lost such sensible impressions? -- there is then matter for repentance and humiliation.
(2.) Examination also concerns faith; and that in general and in particular. In general: -- Is not my heart hypocritical? or do I really do what in this ordinance I profess? which is, placing all my faith and hope in Jesus Christ, for life, mercy, salvation, and for peace with God. And in particular: -- Do I stir up and act faith to meet Christ in this ordinance? I shall not enlarge upon these things, that are commonly spoken unto.
3. The third part of our preparation is supplication; that is, adding prayer to this meditation and examination. Add prayer, which may inlay and digest all the rest in the soul. Pray over what we have thought on, what we have conceived, what we have apprehended, what we desire, and what we fear; gather all up into supplications to God.
4. There belongs unto this duty expectation also; that is, to expect that God will answer his promise, and meet us according to the desire of our hearts. We should look to meet God, because he hath promised to meet us there; and we go upon his promise of grace, expecting he will answer his word, and meet us: not going at all adventures, as not knowing whether we shall find him or not. God may, indeed, then surprise us; as he did Jacob, when he appeared unto him, and made him say, "God is in this place, and I knew it not," -- but we go where we know God is. He hath placed his name upon his ordinances, and there he is. Go to them with expectation, and rise from the rest of the duties with this expectation.
This is the substance of what might be of use to some in reference unto this duty of preparation for this great and solemn ordinance, which God hath graciously given unto any of you the privilege to be made partakers of.
701
Have we failed in these things, or in things of a like nature? -- let us admire the infinite patience of God, that hath borne with us all this while, -- that he hath not cast us out of his house, -- that he hath not deprived us of these enjoyments; which he might justly have done, when we have so undervalued them as far as lay in us, and despised them, -- when we have had so little care to make entertainment for the receiving of the great God and our Lord Jesus Christ, who comes to visit us in this ordinance. We may be ready to complain of what outward concerns in and about the worship of God some have been deprived of; we have infinite more reason to admire that there is any thing left unto us, -- any name, any place, any nail, any remembrance in the house of God, considering the regardlessness which hath been upon our spirits in our communion with him. "Go away, and sin no more, lest a worse thing befall us." If there be in any that have not risen up in a due manner in this duty, any conviction of the necessity and usefulness of it, God forbid we should be found sinning against this conviction.
702
DISCOURSE 7.F74
"He said,..... Take, eat." -- 1<461124> Corinthians 11:24.
I SHALL show briefly what it is to obtain a sacramental part of Jesus Christ in this ordinance of the Lord's supper.
It is a great mystery, and great wisdom and exercise of faith lie in it, how to obtain a participation of Christ. When the world had lost an understanding of this mystery, for want of spiritual sight, they contrived a means to make it up, that should be easy on the part of them that did partake, and very prodigious on the part of them that administered. The priest, with a few words, turned the bread into the body of Christ; and the people have no more to do but to put it into their mouths, and so Christ is partaken of. It was the loss of the mystery of faith in the real participation of Christ that put them on that invention.
Neither is there in this ordinance a naked figure, -- a naked representation: there is something in the figure, something in the representation; but there is not all in it. When the bread is broken, it is a figure, a representation that the body of Christ was broken for us; and the pouring out of the wine is a figure and representation of the pouring of the blood of Christ, or the pouring forth of his soul unto death. And there are useful meditations that may arise from thence; but in this ordinance there is a real exhibition of Christ unto every believing soul.
I shall a little inquire into it, to lead your faith into a due exercise in it, under the administration of this ordinance: --
First. The exhibition and tender of Christ in this ordinance is distinct from the tender of Christ in the promise of the gospel. As in many other things, so it is in this: -- in the promise of the gospel, the person of the Father is principally looked upon as proposing and tendering Christ unto us; in this ordinance Christ tenders himself. "This is my body," saith he; "this do in remembrance of me." He makes an immediate tender of himself unto a believing soul; and calls our faith unto a respect to his grace, to his love, -- to his readiness to unite and spiritually to incorporate with us. Again, --
703
Secondly. It is a tender of Christ and an exhibition of Christ under an especial consideration; -- not in general, but under this consideration, as he is, as it were, "newly" (so the word is) "sacrificed;"f75 as he is a new and fresh sacrifice in the great work of reconciling, making peace with God, making an end of sin, doing all that was to be done between God and sinners, that they might be at peace.
Christ makes a double representation of himself, as the great Mediator, upon his death and the oblation and sacrifice which he accomplished thereby.
He presents himself unto God in heaven, there to do whatever remains to be done with God on our behalf, by his intercession. The intercession of Christ is nothing but the presentation of himself unto God, upon his oblation and sacrifice.
He presents himself unto God, to do with him what remains to be done on our part, -- to procure mercy and grace for us.
He presents himself unto us in this ordinance, to do with us what remains to be done on the part of God; and this answers to his intercession above, which is the counterpart of his present mediation, to do with us what remains on the part of God, -- to give out peace and mercy in the seal of the covenant unto our souls.
There is this special exhibition of Jesus Christ; and it is given directly for this special exercise of faith, that we may know how to receive him in this ordinance.
1. We receive him as one that hath actually accomplished the great work (so he tenders himself) of making peace with God for us, -- for the blotting out of sins, and for the bringing in everlasting righteousness. He doth not tender himself as one that can do these things (it is a relief when we have an apprehension that Christ can do all this for us); nor doth he tender himself as one that will do these things upon any such or such conditions as shall be prescribed unto us: but he tenders himself unto our faith as one that hath done these things; and as such are we to receive him, if we intend to glorify him in this ordinance as one that hath actually done this, actually made peace for us, -- actually blotted out our sins, and purchased eternal redemption for us.
704
Brethren, can we receive Christ thus? are we willing to receive him thus? If so, we may go away and be no more sorrowful. If we come short herein, we come short of that faith which is required of us in this ordinance. Pray let us endeavor to consider how Jesus Christ doth hereby make a tender of himself unto us, -- as one that hath actually taken away all our sins, and all our iniquities, that none of them shall ever be laid unto our charge; and to receive him as such, is to give glory unto him.
2. He tenders himself as one that hath done this work by his death; for it is the remembrance of his death in a peculiar manner that we celebrate. What there is of love, what there is of efficacy, of power and comfort in that, what there is of security, I may have occasion another time to speak unto you. At present this is all I would offer: -- that for the doing of these great things, for the doing the greatest, the hardest things that our faith is exercised about, -- which are, the pardon of our sins, and the acceptation of our persons with God, -- for the accomplishment hereof he died an accursed death; and that death had no power over him, but the bands of it were loosed, -- he rose from under it, and was acquitted. Let us act faith on Jesus Christ as one that brings with him mercy and pardon, as that which was procured by his death; against which lies no exception. I could show you that nothing was too hard for it, that nothing was left to be done by it which we are to receive.
3. To be made partakers of him in this sacramental tender, by submitting unto his authority in his institutions, by assenting unto the truth of his word in the promise that he will be present with us and give himself unto us, and by approving of that glorious way of making peace for us which he hath trodden and gone in, in his sufferings and [death] in our stead; -- to get a view of Christ as tendering himself unto every one of our souls in this ordinance of his own institution, as him who hath perfectly made an end of all differences between God and us, and who brings along with him all the mercy and grace that is in the heart of God and in his covenant; -- to have such a view of him, and so to receive him by faith that it shall be life unto our souls, is the way to give glory unto God, and to have peace and rest in our own bosoms.
4. And lastly, in one word, faith is so to receive him as to enable us to sit down at God's table as those that are the Lord's friends, -- as those that
705
are invited to feast upon the sacrifice. The sacrifice is offered; Christ is the sacrifice, -- God's passover; God makes a feast upon it, and invites his friends to sit down at his table, there being now no difference between him and us. Let us pray that he would help us to exercise faith to this purpose.
706
DISCOURSE 8.F76
"Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God; being put to death in the flesh, but quickened by the Spirit." -- 1<600318> Peter 3:18.
You know I usually speak a few words to prepare us for this ordinance. You know it is an ordinance of calling to remembrance: "This do in remembrance of me." There was, under the Old Testament, but one sacrifice to call any thing to remembrance; and God puts a mark upon that sacrifice, as that which was not, as it were, well-pleasing unto him, but only what necessity did require, and that was "the sacrifice of jealousy," <040515>Numbers 5:15. Saith God, "There shall be no oil in it" (a token of peace); "there shall be no frankincense" (that should yield a sweet savor), "for it is an offering to bring iniquity to remembrance." This great ordinance of the Lord's supper is not to call iniquity to remembrance; but it is to call to remembrance the putting an end to iniquity: God will make an end of sin, and this ordinance is our solemn remembrance of it.
Now, there are sundry things that we are to call to remembrance. I have done my endeavor to help you to call the love of Christ to remembrance. The Lord, I trust, hath guided my thoughts now to direct you to call the sufferings of Christ unto remembrance. I know it may be a suitable meditation to take up your minds and mine in and under this ordinance. It is our duty, in this holy ordinance, solemnly to call to remembrance the sufferings of Christ.
It is said of the preaching of the gospel, that Jesus Christ is therein "evidently set forth crucified before our eyes," <480301>Galatians 3:1. And if Christ be evidently crucified before our eyes in the preaching of the gospel, Christ is much more evidently crucified before our eyes in the administration of this ordinance, which is instituted for that very end.
And certainly, when Christ is crucified before our eyes, we ought deeply to consider his sufferings. It would be a great sign of a hard and senseless heart in us, if we were not willing, in some measure, to consider his sufferings upon such an occasion. We are, therefore, solemnly to remember them.
707
Well, shall I a little mind myself and you how we may and how we ought to call to remembrance the sufferings of Christ?
Let us remember that we ourselves were obnoxious unto these sufferings. The curse lay doubly upon us. The original curse, "In the day that thou eatest thereof, thou shalt surely die," lay upon us all. The consequent curse, "Cursed be every one who continueth not in all things that are written in the book of the law to do them," that also lay upon us all: we were under both the original and the consequent curse. We know what is in the curse, even all the anger and wrath that a displeased holy God can and will inflict upon sinful creatures to all eternity. In this state and condition, then, all lay upon us, and all must lie upon us: unless we come to have an interest in the sufferings of Christ, there is no relief for us. I will not insist upon calling to your mind that heaven and earth, and all God's creation combining together, could not have procured relief for one of our souls. Christ, the Son of God, offered himself, and said, "Lo, I come." Indeed, it was a good saying of David, it was nobly said, when he saw the angel of the Lord destroying the people with a pestilence; "Lord," saith he, "it is I and my father's house that have sinned; but as for these sheep," these poor people, "what have they done?" It was otherwise with Christ; he came in the place of sinners, and said, "Let not these poor sheep die." If God would, by faith, give your souls and mine a view of the voluntary substitution of Jesus Christ in his person in our room and on our behalf, it would comfort and refresh us. When the curse of God was ready to break forth upon us, God accepted of this tender, of this offer of Christ, "Lo, I come to do thy will," to be a sacrifice. And what did he do? Why this God did. Saith he, "Then if he will come, if he will do it, let him plainly know how the case stands: the curse is upon them, wrath is upon them, -- punishment must be undergone; my holiness, faithfulness, righteousness, and truth, are all engaged." Yet saith Christ, "Lo, I come." Well, what doth God do? He tells you, <235306>Isaiah 53:6,
"All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath made the iniquity of us all to meet on him."
God so far relaxed his own law that the sentence shall not fall upon their persons, but upon their substitute, one that hath put himself in their place
708
and stead. "Be it so; all their iniquities be upon thee." "All the iniquities of this congregation," saith God, "be upon my Son Jesus Christ."
Well, what then did he suffer? He suffered that which answered the justice of God; he suffered that which answered the law of God; he suffered that which fully repaired the glory of God. Brethren, let us encourage ourselves in the Lord. If there be any demands to be made of you or me, it must be upon the account of the righteousness and justice of God, or upon the account of the law of God, or upon the account of the loss that God suffered in his glory by us. If the Lord Jesus hath come in and answered all these, we have a good plea to make in the presence of the holy God: --
1. He suffered all that the justice of God did require. Hence it is said that "God set him forth to be a propitiation through faith in his blood, to declare his righteousness for the forgiveness of sins," <450325>Romans 3:25. And you may observe, that the apostle uses the very same words in respect of Christ's sufferings that he uses in respect of the sufferings of the damned angels, <450832>Romans 8:32, "God spared him not." And when he would speak of the righteousness of God in inflicting punishment upon the sinning angels, he doth it by that very word, "God spared them not." So that whatever the righteousness of God did require against sinners, Christ therein was not spared at all. What God required against your sins and mine, and all his elect, God spared him nothing, but he paid the utmost farthing.
2. The sufferings of Christ did answer the law of God. That makes the next demand of us. The law is that which requires our poor guilty souls to punishment, in the name of the justice of God. Why, saith the apostle, "He hath redeemed us from the curse of the law, being made a curse for us," <480313>Galatians 3:13. By undergoing and suffering the curse of the law, he redeemed us from it.
3. He suffered every thing that was required to repair and make up the glory of God. Better you and I, and all the world, should perish, than God should be endamaged in his glory. It is a truth, and I hope God will bring all our hearts to say, "Christ hath suffered to make up that." The obedience that was in the sufferings of Christ brought more glory to God than the disobedience of Adam, who was the original of the apostasy of the whole creation from God, brought dishonor unto him. That which
709
seemed to reflect great dishonor upon God was, that all his creatures should, as one man, fall off by apostasy from him. God will have his honor repaired; and it is done by the obedience of Christ much more. There cometh, I say, more glory to God by the obedience of Christ and his sufferings, than there did dishonor by the disobedience of Adam; -- and so there comes more glory by Christ's sufferings and obedience upon the cross than by the sufferings of the damned for ever. God loses no glory by setting believers free from suffering, because of the sufferings of the Son of God. This was a fruit of eternal wisdom.
Now, having thus touched a little upon the sufferings of Christ what shall we do in a way of duty?
(1.) Let us by faith consider truly and really this great substitution of Jesus Christ (the just suffering for the unjust) in our stead, in our room, -- undergoing what we should have undergone. The Lord help us to admire the infinite holiness, righteousness, and truth, that is in it. We are not able to comprehend these things in it; but if God enables us to exercise faith upon it, we shall admire it. Whence is it that the Son of God should be substituted in our place? Pray remember that we are now representing this infinite effect of divine wisdom in substituting Jesus Christ in our room, to undergo the wrath and curse of God for us.
(2.) Let us learn from the cross of Christ what indeed is in our sins; that when Christ, the Son of God, in whom he was always well pleased, that did the whole will of God, was in his bosom from all eternity, came and substituted himself in our room, "God spared him not." Let not any sinner under heaven, that is estranged from Christ, ever think to be spared. If God would have spared any he would have spared his only Son. But if he will be a mediator of the covenant, God will not spare him, though his own Son. We may acquaint you hereafter what it cost Christ to stand in the room of sinners. The Lord from thence give our hearts some sense of that great provocation that is in sin, that we may mourn before him, when we look upon him whom our sins have pierced.
(3.) Will God help us to take a view of the issue of all this; -- of the substitution of Jesus Christ, placing him in our stead, putting his soul in the place of our souls, his person in the place of our persons; -- of the commutation of punishment, in which the righteousness, holiness, and
710
wisdom of God laid that on him which was due unto us? What is the issue of all this? It is to bring us unto God, -- to peace with God, and acquitment from all our sins; and to make us acceptable with the righteous, holy, and faithful God; to give us boldness before him; -- this is the issue. Let us consider this issue of the sufferings of Christ, and be thankful.
711
DISCOURSE 9.F77
"They worshipped him; but some doubted." -- <402817>Matthew 28:17.
IT is the table of the Lord that we are invited to draw nigh unto. Our Lord hath a large heart and bountiful hand, -- hath made plentiful provision for our souls at this table; and he saith unto us, by his Spirit in his word, "Eat, O my friends, yea, drink abundantly." It is that feast that God hath provided for sinners. And there are three sorts of sinners that I would speak a word unto, to stir them up unto a due exercise of faith in this ordinance, according as their condition doth require. There are such as are not sensible of their sins so as they ought to be, -- they know they are not; they are not able to get their hearts affected with their sins as they desire. There are some that are so burdened and overpressed with the sense of their sins, that they are scarce able to hold up under the weight of them, -- under the doubts and fears wherewith they are distressed. And there are sinners who are in enjoyment of a sense of the pardon of sin, and do desire to have hearts to improve it in thankfulness and fruitfulness.
Something of these several frames may be in us all; yet it may be one is predominant, one is chief, -- one in one, another in another: and therefore I will speak a few words distinctly to them all: --
1. There are sinners who are believers, who cannot get their hearts and spirits affected with sin so as they ought, and so as they desire. There is not a sadder complaint of the church, as I know, in the whole book of God, than that, <236317>Isaiah 63:17, "Why hast thou hardened our heart from thy fear?" Poor creatures may come unto that perplexity, through an apprehension of the want of a due sense of the guilt of sin, as to be ready thus to cry out, "Why is it thus with me? why am I so senseless under the guilt of all the sins that I have contracted?" I have a word of direction unto such persons. Are there such among, us? It is a direction unto faith to be acting in this ordinance. It is that which we have, <381210>Zechariah 12:10, "They shall look unto him whom they have pierced, and mourn." Why, brethren, Christ is represented unto us in this ordinance as he was pierced, -- as his precious blood was poured out for us. Let us act faith, if God help us, in two things: --
712
(1.) Upon the dolorous sufferings of Christ, which are represented here unto us. Let us take a view of the Son of God under the curse of God.
(2.) Remember that all these sufferings were for us: "They shall look upon me whom they have pierced," and then "mourn." The acting of faith upon the sufferings of Christ, as one that suffered for us, is the great means, in this ordinance, to bring our hearts to mourn for sin indeed. Therefore, pray let us beg of God, whoever of us are in any measure under this frame, that our insensibleness of the guilt and burden of sin may be our great burden. Let us try the power of faith in this ordinance, by getting our hearts affected with the sufferings of Christ in our behalf. Let us bind it to our hearts and consciences; and may the Lord give a blessing!
2. There are others who, it may be, are pressed under the weight of their sins, walk mournfully, walk disconsolately. I know there are some so, -- in the condition expressed by the psalmist, <194012>Psalm 40:12, "Innumerable evils have compassed me about: mine iniquities have taken hold upon me, so that I am not able to look up; they are more than the hairs of mine head; therefore my heart faileth me." Some may be in that condition that their hearts are ready to fail them, through the multitude of their iniquities taking hold upon them. What would you direct such unto in this ordinance? Truly, that which is given, <430314>John 3:14, 15,
"As Moses lifted up the serpent in the wilderness, even so must the Son of man be lifted up: that whosoever believeth in him should not perish, but have eternal life."
The Lord Jesus Christ was lifted up, as Moses lifted up the serpent in the wilderness; and here he is lifted up, as bearing all our sins in his own body upon the tree. Here is a representation made unto poor sinners whose hearts are most burdened, -- here is Jesus Christ lifted up with all our sins upon the tree. Let such a soul labor to have a view of Christ as bearing all our iniquities, that believing on him we should not perish, but have life everlasting. God hath appointed him to be crucified evidently before our eyes, that every poor soul that is stung with sin, ready to die by sin, should look up unto him, and be healed. And virtue will go forth, if we look upon him; for "by his stripes we are healed."
713
3. There may be some that live in full satisfaction of the pardon of their sins, and are solicitous how their hearts may be drawn forth unto thankfulness and fruitfulness. Remember that place, <660105>Revelation 1:5, 6, "Unto him that loved us, and washed us from our sins in his own blood; to him be glory and dominion for ever and ever." Remember this, that whatever your state and condition be, you have here a proper object for faith to exercise itself upon; only be not wanting unto your own comfort and advantage.
714
DISCOURSE 10.F78
"Teaching them to observe all things whatsoever I have commanded you: and, lo, I am with you alway, even unto the end of the world." -- <402820>Matthew 28:20.
BY "the end of the world" we are to understand the consummation of all things; when all church work is done, and all church duties are over; when the time comes that we shall pray no more, hear no more, no more administer ordinances. "But till then;" saith Christ, "take this for your life and for your comfort, -- Do what I command you, and you shall have my presence with you."
There are three things whereby Christ makes good this promise, and is with his church to the end of the world: --
First. By his Spirit. "Where," saith he, "two or three are gathered together in my name, there am I in the midst of them," <401820>Matthew 18:20; -- by his quickening, guiding, directing Spirit, as a Spirit of grace and supplication, as a Spirit of light and holiness, and as a Spirit of comfort.
Secondly. Christ is present with us by his word. Saith the apostle, <510316>Colossians 3:16, "Let the word of Christ dwell in you richly," or plentifully. And how then? "Then," saith he, <490317>Ephesians 3:17, "Christ dwelleth in your hearts by faith." The word dwelleth in us plentifully, if mixed with faith; and Christ dwelleth in us, -- he is present with us by his word.
Thirdly. Christ is present with us in an especial manner in this ordinance. One of the greatest engines that ever the devil made use of to overthrow the faith of the church was, by forging such a presence of Christ as is not truly in this ordinance, to drive us off from looking after that great presence which is true. I look upon it as one of the greatest engines that ever hell set on work. It
is not a corporeal presence; there are innumerable arguments against that. Every thing that is in sense, reason, and the faith of a man, overthrows that corporeal presence. But I will remind you of one or two texts
715
wherewith it is inconsistent. The first is that in <431607>John 16:7, "Nevertheless," saith our Savior, "it is expedient for you that I go away: for if I go not away, the Comforter will not come unto you." The corporeal presence of Christ, and the evangelical presence of the Holy Ghost as the Comforter, in the New Testament, are inconsistent. "I must go away, or the Comforter will not come." But he so went away as to his presence as to come again with his bodily presence as often as the priests call! No; saith Peter, <440321>Acts 3:21, "The heaven must receive him." For how long? "Till the time of the restitution of all things." -- "I go away as to my bodily presence, or the Comforter will not come." And when he is gone away, the heaven must receive him until the time of the restitution of all things. We must not, therefore, look after such a presence.
I will give you a word or two what is the presence of Christ with us in this ordinance, what is our duty, and how we may meet with Christ when he is thus present with us; which is the work I have in hand. Christ is present in this ordinance in an especial manner three ways: --
I. By representation;
II. By exhibltion;
III. By obsignation or sealing.
I. He is present here by representation. So in a low, shadowy way God
was present in the tabernacle, in the temple, in the ark and mercy-seat; they had a representation of his glory. But Christ here hath given us a more eminent and clear representation of himself. I will name but two things: --
1. A representation of himself, as he is the food of our souls.
2. A representation of himself, as he suffered for our sins.
These are two great ways whereby Christ is represented as the food of our souls in the matter of the ordinance; and Christ as suffering for our sins, is represented in the manner of the ordinance; both by his own appointment. The apostle saith, <480301>Galatians 3:1, "Jesus Christ was evidently crucified before their eyes." "Evidently crucified" doth not intend particularly this ordinance, but the preaching of the gospel, which gave a delineation, a
716
picture, and image of the crucifixion of Christ unto the faith of believers. But of all things that belong unto the gospel, he is most evidently crucified before our eyes in this ordinance; and it is agreed on all hands that Christ is represented unto the soul in this ordinance. How shall we do this? shall we do it by crucifixes, pictures, and images? No; they are all cursed of that God who said, "Thou shalt not make unto thee any graven image." But that way by which God himself, and Christ himself, hath appointed to represent these things unto us, -- that he blesses and makes effectual. This way, as I have often showed, is the way that was chosen by the wisdom and goodness of Jesus Christ; the name of God is upon it; it is blessed unto us, and will be effectual, if we are not wanting to ourselves.
II. Christ is present with us by way of exhibition; that is, he doth really
tender and exhibit himself unto the souls of believers in this ordinance; which the world hath lost, and knows not what to make of it. They [the symbols] exhibit that which they do not contain. This bread doth not contain the body of Christ, or the flesh of Christ; the cup doth not contain the blood of Christ: but they exhibit them; both do as really exhibit them to believers as they partake of the outward signs. Certainly we believe that our Lord Jesus Christ doth not invite us unto this table for the bread that perishes, for outward food: it is to feed our souls. What do we think, then? doth he invite us unto an empty, painted feast? do we deal so with our friends? Here is something really exhibited by Jesus Christ unto us to receive, besides the outward pledges of bread and wine. We must not think the Lord Jesus Christ deludes our souls with empty shows and appearances. That which is exhibited is himself; it is "his flesh as meat indeed, and his blood as drink indeed;" it is himself as broken and crucified that he exhibits unto us. And it is the fault and sin of every one of us, if we do not receive him this day, when an exhibition and tender is made unto us, as here, by way of food. To what end do we receive it? Truly, we receive it for these two ends: -- for incorporation; for nourishment: --
1. We receive our food that it may incorporate and turn into blood and spirits, -- that it may become one with us; and when we have so done, --
2. Our end and design is, that we may be nourished, nature strengthened, comforted, and supported, and we enabled for the duties of life.
717
Christ doth exhibit himself unto our souls, if we are not wanting unto ourselves, for these two things: -- incorporation and nourishment; to be received into union, and to give strength unto our souls.
III. Christ is present in this ordinance by way of obsignation: he comes
here to seal the covenant; and therefore the cup is called "The new testament in the blood of Christ." How in the blood of Christ? It is the new covenant that was sealed, ratified, confirmed, and made so stable, as you have heard, by the blood of Jesus Christ. For, from the foundation of the world, no covenant was ever intended to be established, but it was confirmed by blood; and this covenant is confirmed by the blood of Christ; and he comes and seals the covenant with his own blood in the administration of this ordinance.
Well, if Jesus Christ be thus present by way of representation, exhibition, and obsignation, what is required of us, that we may meet him, and be present with him? For it is not our mere coming hither that is a meeting with Christ; it is a work of faith: and there are three acts of faith whereby we may be present with Christ, who is thus present with us: --
1. The first is by recognition, answering his representation. As Christ in this ordinance doth represent his death unto us, so we are to remember it and call it over. Pray consider how things were done formerly in reference unto it. The paschal lamb was an ordinance for remembrance: "It is a night to be had in remembrance;" and this they should do for a remembrance. And it was to be eaten with bitter herbs. There was once ayear a feast, wherein all the sins, iniquities, and transgressions of the children of Israel were called to remembrance; and it was to be done by greatly afflicting of their souls. If we intend to call to remembrance the death of Christ, we may do well to do it with some bitter herbs; there should be some remembrance of sin with it, some brokenness of heart for sin, with respect to him who was pierced and broken for us. Our work is to call over and show forth the death of Christ. Pray, brethren, let us a little consider whether our hearts be suitably affected with respect to our sins, which were upon Jesus Christ when he died for us, or no; lest we draw nigh unto him with the outward bodily presence, when our hearts are far from him.
718
2. If Christ be present with us by way of exhibition, we ought to be present by way of admission. It will not advantage you or me that Christ tenders himself unto us, unless we receive him. This is the great work; herein lies the main work upon all the members of the church. When we are to dispense the word, the first work lies upon ministers; and when the work is sufficiently discharged, they will be a good savor unto God in them that believe, and in them that perish: but in this ordinance, the main work lies upon yourselves. If in the name of Christ we make a tender of him unto you, and he be not actually received, there is but half the work done; so that you are in a peculiar manner to stir up yourselves, as having a more especial interest in this duty, than in any other duty of the church whatsoever; and you may take a better measure of yourselves by your acting in this duty, than of us by our acting in the ministry. Let Christ be received into your hearts by faith and love, upon this particular tender that he assuredly makes in this ordinance of himself unto you; for, as I said, he hath not invited you unto an empty, painted feast or table.
3. Know what you come to meet him for; which is, to seal the covenant, -- solemnly to take upon yourselves again the performance of your part of the covenant. I hope I speak in a deep sense of the thing itself, and that which I have much thought of. This is that which ruins the world, -- the hearing that God hath made a covenant of grace and mercy; it is preached to them, and declared unto them, and they think to be saved by this covenant, though they themselves do not perform what the covenant requires on their part. What great and glorious words do we speak in the covenant, -- that God gives himself over unto us, to be our God! Brethren, there is our giving ourselves unto God (to answer this) universally and absolutely. If we give ourselves unto the world, and to our lusts, and to self, we are not to expect any benefit by God's covenant of grace. If it be not made up by our sealing of the covenant of grace, or by a universal resignation of ourselves, in all that we are and do, unto him, we do not meet Jesus Christ; we disappoint him when he comes to seal the covenant. "Where is this people," saith Christ, "that would enter into covenant with me?" Let it be in our hearts to see him seal the covenant of grace as represented in this ordinance; and to take upon ourselves the performance of what is required of us, by a universal giving up ourselves unto God.
719
DISCOURSE 11.F79
I SHALL now produce some few places of Scripture, one especially, that may administer occasion unto you for the exercise of faith, the great duty required of us at this time. You may do well to think of these words of the prophet concerning Jesus Christ, concerning his sufferings and death, which we are here gathered together in his name to remember. They are, --
"He shall see of the travail of his soul, and shall be satisfied." -- <235311>Isaiah 53:11.
There are two things that the Holy Ghost minds us of in these words: -- First. That Jesus Christ was in a great travail of soul to bring forth the redemption and salvation of the church. Secondly. He minds us that Jesus Christ was satisfied, and much rejoiced in the consideration of the effects and fruits of the travail of his soul. I shall speak a word to both, and a word to show you how both these things are called over in this ordinance, -- both the travail of the soul of Christ and his satisfaction in the fruit of that travail.
First. Christ was in a great travail of soul to bring forth the redemption and salvation of the church. It was a great work that Christ had to do. It is usually said, "We are not saved as the world was made, -- by a word," but there was travail in it: it is the word whereby the bringing forth of children into the world is expressed, -- the travail of a woman. And there are three things in that travail: -- an agony of mind, outcrying for help, and sense of pain: all these things were in the travail of the soul of Christ. I will name the Scriptures, to call them to your remembrance: --
1. He was "in an agony," <422244>Luke 22:44. An agony is an inexpressible conflict of mind about things dreadful and terrible. So it was with Christ. No heart can conceive, much less can tongue express, the conflict that was in the soul of Jesus Christ with the wrath of God, the curse of the law, the pains of hell and death, that stood before him in this work of our redemption. There was an agony.
2. There was an outcrying for help, <580507>Hebrews 5:7,
720
"Who in the days of his flesh offered up prayers and supplications, with strong crying and tears unto him that was able to save him."
Such is the outcry of a person in travail, crying out unto them that are able to save them. So it was with Jesus Christ when he was in the travail of his soul about our salvation. He made these strong cries unto God, -- to him that was able to save him.
3. There was pain in it, which is the last thing in travail; so that he complained that "the pains of hell had taken hold upon him." Whatever pain there was in the curse of the law, in the wrath of God, -- whatever the justice of God did ever design to inflict upon sinners, was then upon the soul of Jesus Christ; so that he was in travail. That is the first thing I would mind you of, -- that in the bringing forth the work of our redemption and salvation, the Lord Jesus was in travail.
Secondly. It was a satisfaction, a rejoicing unto the Lord Jesus Christ, to consider the fruits and effects of this travail of his soul, which God had promised he should see. He was satisfied in the prospect he had of the fruit of the travail of his soul. So the apostle tells us, <581202>Hebrews 12:2, that, "for the joy that was set before him," -- which was the joy of bringing us unto God, of being the captain of salvation unto them that should obey him, -- he "endured the cross, despising the shame." He went through all with a prospect he had of the fruit of his travail. There would joy come out of it; the joy that was set before him, as he speaks, <191606>Psalm 16:6, where God presents unto him what he shall have by this travail, what he shall get by it. Saith he, "The lines are fallen unto me in a pleasant place; yea, I have a goodly heritage."' It is the satisfaction that Jesus Christ (who is there spoken of only in that psalm) takes in the fruit of the travail of his soul; he is contented with it. He doth not do as Hiram; who when Solomon gave him the twenty cities in the land of Galilee, calls them, "Cabul;" they were dirty, and they displeased him, 1<110911> Kings 9:11, etc. No; but, "The lines are fallen unto me in a pleasant place;" he rejoiced in his travail. It is expressed, in my apprehension, to the height in <243125>Jeremiah 31:25, 26,
"I have satiated the weary soul, and I have replenished every sorrowful soul."
721
What follows? "Upon this I awaked, and beheld; and my sleep was sweet unto me." They are the words of Jesus Christ; and he speaks concerning his death, wherein he was as asleep in the grave. Now, consider what was the effect and fruit of it? It was sweet unto Jesus Christ, after all the travail of his soul, that he had "satiated the weary soul," and "replenished every sorrowful soul."
In one word, both these things -- the travail of the soul of Christ, and the satisfaction he took in the fruit of his travail -- are represented unto us in this ordinance.
There is the travail of the soul of Christ to us, in the manner of the participation of this ordinance, -- in the breaking of the bread, and in the pouring out of the wine, representing unto us the breaking of the body of Christ, the shedding of his blood, and the separation of the one from the other; which was the cause of his death. Now, though these were outward things in Christ (because the travail of his soul cannot be represented by any outward things, wherein the great work of our redemption lay), we are in this ordinance to be led through these outward things to the travail of the soul of Christ: we are not to rest in the mere outward act or acts of the breaking of the body of Christ, and pouring out of his blood, the separation of the one from the other, and of his death thereby; but through all them we are to inquire what is under them. There was Christ's making his soul an offering for sin; there was Christ's being made a curse under them, -- Christ's travail of soul, in an agony to bring forth the redemption and salvation of the church.
Brethren, let us be able by faith, not only to look through these outward signs to that which makes the representation itself unto us, -- the body and blood of Christ; but even with them and through them to the travail of the soul of Christ, -- the work that he was doing between God and himself for the redemption of the church.
And here is also a representation made unto us of that satisfaction the soul of Christ received in the fruit of his travail, having appointed it in a particular manner to be done in remembrance of him. No man will appoint a remembrance of that which he doth not delight in. When Job had no more delight in his life, he desired that the time of his birth might never be remembered. When God brought the children of Israel out of Egypt,
722
whereby he exalted his glory, he appointed a passover, and said, "It is a day greatly to be remembered.'' Because the people had a great deliverance, and God received great glory and great satisfaction; therefore it was greatly to be remembered. We are to celebrate this ordinance in remembrance of Christ; and therefore there is a representation of that satisfaction which Jesus Christ did receive in the travail of his soul: so that he never repented him of one groan, of one sigh, of one tear, of one prayer, of one wrestling with the wrath of God. It is matter of rejoicing, and to be remembered; and do you rejoice in the remembrance of it.
Again; it is apparent from hence, because this ordinance is in an especial manner an ordinance of thanksgiving: -- the bread that is blessed, or which we give thanks for; the cup which is blessed; -- Christ gave thanks. Now, if hereby we give thanks, it is to call to remembrance, not merely the travail of Christ's soul, but the success of that travail; [that] hereby all differences were made up between God and us; hereby grace and glory were purchased for us, and he became the captain of salvation unto us.
To shut up all; here is, by Christ's institution, bread and wine provided for us; but it is bread broken, and wine poured out. There are two things in it: -- there is the weak part, that is Christ's; there is the nourishing part, that is given unto us. The Lord Christ hath chosen by this ordinance to represent himself by these things that are the staff of our lives; they comprise the whole nourishment and sustenance of our bodies. He hath so chosen to represent them by breaking and pouring out, that they shall signify his sufferings. Here are both. As the bread is broken, and as the wine is poured out, there is the representation of the travail of the soul of Christ to us; as bread is received, and the cup, which is the means of the nourishment of man's life, here is the fruit of Christ's death exhibited unto us, and his sufferings. The Lord help us to look into the satisfaction that Christ received from this, that we may be partakers of the one and the other!
723
DISCOURSE 12.F80
We are met here to remember, to celebrate, and set forth the death of Christ, -- to profess and plead our interest therein. And there are two things that we should principally consider in reference to ourselves, and our duty, and the death of Christ. The first is, the benefits of it, and our participation of them; and the second, is, our conformity unto it. Both are mentioned together by the apostle in
<500310>Philippians 3:10, -- " That I may know him, and the power of his resurrection, and the fellowship of his sufferings, being made conformable unto his death."
I shall speak a word or two (upon this occasion of remembering the death of Christ) unto the latter clause, -- of our "being made conformable unto his death," -- wherein a very great part of our due preparation unto this ordinance doth consist; and for the furtherance whereof we do in an especial manner wait upon God in this part of his worship. Therefore I shall in a few words mind you wherein we ought to be conformable unto the death of Christ, and how we are advantaged therein by this ordinance.
We are to be conformable unto the death of Christ in the internal, moral cause of it, and in the external means of it.
The cause of the death of Christ was sin; the means of the death of Christ was suffering. Our being conformable unto the death of Christ must respect sin and suffering.
The procuring cause of the death of Christ was sin. He died for sin; he died for our sin; our iniquities were upon him, and were the cause of all the punishment that befell him.
Wherein can we be conformable unto the death of Christ with respect unto sin? We cannot die for sin. Our hope and faith is, in and through him, that we shall never die for sin. No mortal man can be made like unto Christ in suffering for sin. Those that undergo what he underwent, because they were unlike him, must go to hell and be made more unlike him to eternity. Therefore the apostle tells us that our conformity unto the death of Christ
724
with respect unto sin lies in this, -- that as he died for sin, so we should die unto sin, -- that that sin which he died for should die in us. He tells us so, <450605>Romans 6:5, "We are planted together in the likeness of his death;" -- "We are made conformable unto the death of Christ, planted into him, so as to have a likeness to him in his death." Wherein? "Knowing that our old man is crucified with him," saith he, verse 6. It is the crucifixion of the old man, the crucifying of the body of sin, the mortifying of sin, that makes us conformable unto the death of Christ; as to the internal moral cause of it, that procures it. See another apostle tells us, 1<600401> Peter 4:1, 2,
"Forasmuch then as Christ hath suffered for us in the flesh, arm yourselves likewise with the same mind: for he that hath suffered in the flesh hath ceased from sin; that he no longer should live the rest of his time in the flesh to the lusts of men, but to the will of God."
Here is our conformity to Christ, as he suffered in the flesh, -- that we should no longer live to our lusts, nor unto the will of man, but unto the will of God. And, brethren, let me tell you, he who approacheth unto this remembrance of the death of Christ, that hath not labored, that doth not labor, for conformity to his death in the universal mortification of all sin, runs a hazard to his soul, and puts an affront upon Jesus Christ. O let none of us come in a way of thankfulness to remember the death of Jesus Christ, and bring along with us the murderer whereby he was slain! To harbour with us, and bring along with us to the death of Christ, unmortified lusts and corruptions, such as we do not continually and sincerely endeavor to kill and mortify, is to come and upbraid Christ with his murderer, instead of obtaining any spiritual advantage. What can such poor souls expect?
To be conformable unto the death of Christ as to the outward means, is to be conformable unto him in suffering. We here remember Christ's suffering. And I am persuaded, and hope I have considered it, that he who is unready to be conformable unto Christ in suffering, was never upright and sincere in endeavoring to be conformable unto Christ in the killing of sin; for we are called as much to the one as to the other. Christ hath suffered for us, "leaving us an example," that we should also suffer when we are called thereunto. And our unwillingness to suffer like unto Christ
725
arises from some unmortified corruption in our hearts, which we have not endeavored to subdue, that we may be like unto Christ in the mortification and death of sin.
There are four things required, that we may be conformable unto the death of Christ in suffering; for we may suffer, and yet not be like unto Christ in it, nor by it: --
1. The first is, that we suffer for Christ, 1<600415> Peter 4:15, 16, "Let none suffer as a murderer, or as a thief, or as an evil-doer," etc.; "yet if any man suffer as a Christian, let him not be ashamed." To suffer as a Christian is to suffer for Christ, -- for the name of Christ., for the truths of Christ, for the ways of Christ, for the worship of Christ.
2. It is required that we suffer in the strength of Christ; -- that we do not suffer in the strength of our own will, our own reason, our own resolutions; but that we suffer, I say, in the strength of Christ. When we suffer aright, "it is given unto us in the behalf of Christ, not only to believe on him, but to suffer for him." As all other graces are to be derived from Christ, as our head and root, stock and foundation; so, in particular, that grace which enables us to suffer for Christ must be from him. And we do well to consider whether it be so or no; for if it be not, all our sufferings are lost, and not acceptable to him. It is a sacrifice without salt, yea, without a heart, that will not be accepted.
3. It is required that we suffer in imitation of Christ, as making him our example. We are not to take up the cross but with design to follow Christ. "Take up the cross," is but half the command; "Take up the cross, and follow me," is the whole command: and we are to suffer willingly and cheerfully, or we are the most unlike Jesus Christ in our sufferings of any persons in the world. Christ was willing and cheerful: "Lo, I come to do thy will. I have a baptism to be baptized with, and how am I straitened till it be accomplished," saith he. And, --
4. We are to suffer to the glory of Christ.
These are things wherein we ought to endeavor conformity to the death of Christ, that we now remember. I pray, let none of us trust to the outward ordinance, the performance of the outward duty. If these things be not in us, we do not remember the Lord's death in right manner.
726
How may we attain the strength and ability from this ordinance, to be made conformable to his death? that we may not come and remember the death of Christ, and go away and be more unlike him than formerly?
There is power to this end communicated to us, doctrinally, morally, and spiritually.
There is no such sermon to teach, mortification of sin, as the commemoration of the death of Christ. It is the greatest outward instruction unto this duty that God hath left unto his church; and, I am persuaded, which he doth most bless to them who are sincere. Do we see Christ evidently crucified before our eyes, his body broken, his blood shed for sin? and is it not of powerful instruction to us to go on to mortify sin? He that hath not learned this, never learned any thing aright from this ordinance, nor did he ever receive any benefit from it. There is a constraining power in this instruction, to put us upon the mortification of sin; God grant we may see the fruit of it! It hath a teaching efficacy; it teaches, as it is peculiarly blessed of God to this end and purpose. And I hope many a soul can say that they have received that encouragement and that strength by it, as that they have been enabled to more steadiness and constancy in fighting against sin, and have received more success afterward.
There is a moral way whereby it communicates strength to us; because it is our duty now to engage ourselves unto this very work. Meeting at the death of Christ, it is our duty to engage ourselves unto God; and that gives strength. And I would beg of you all, brethren, that not one of us would pass through or go over this ordinance, this representation of the death of Christ, without a fresh obligation to God to abide more constant and vigorous in the mortification of sin: we all need it.
And lastly; a spiritually beholding of Christ by faith is the means to change us into the image and likeness of Christ. Beholding the death of Christ by faith, as represented to us in this ordinance, is the means to change us into his image and likeness, and make us conformable unto his death, in the death of sin in us.
727
(1.) Take this instruction from the ordinance: -- as you believe in Christ, as you love him, as you desire to remember him, sin ought to be mortified, that we may be conformed unto him in his death.
(2.) That we do every one of us bring our souls under an engagement so to do; which is required of us in the very nature of the duty.
(3.) That we labor by faith so to behold a dying Christ, that strength may thence issue forth for the death of sin in our souls.
728
DISCOURSE 13.F81
I HAVE generally, on this occasion, fixed on something particular that may draw forth and guide present meditation; but I shall at present enter on what may be farther carried on, and speak a little to you about the nature and use of the ordinance itself, in which, it may be, some of us (for there are of all degrees and sizes of knowledge in the church) may not be so well instructed. God has taught us, that the using of an ordinance will not be of advantage to us, unless we understand the institution, and the nature and the ends of it. It was so under the Old Testament, when their worship was more carnal; yet God would have them to know the nature and the reason of that great ordinance of the passover, as you may see in <021224>Exodus 12:24-27,
"And ye shall observe this thing for an ordinance to thee and to thy sons for ever. And it shall come to pass, when ye be come to the land which the LORD will give you, according as he hath promised, that ye shall keep this service. And it shall come to pass, when your children shall say unto you, What mean ye by this service? that ye shall say, It is the sacrifice of the LORD'S passover," etc.
Carry along with you the institution; it is the ordinance of God, "You shall keep this service." Then you must have the meaning of it, which is this, "It is the LORD'S passover." And the occasion of the institution was this, "The LORD passed over our houses when he smote the Egyptians, and delivered us out of Egypt." There is a great mystery in that word, "It is the sacrifice of the LORD'S passover." Their deliverance was by the blood of a sacrifice; it was a sacrifice which made them look to the great sacrifice, "Christ our passover, who was sacrificed for us.". And there is a mystical instruction: "It is the LORD'S passover," says he. It was a pledge and sign of the Lord's passing over and sparing the Israelites, for it was not itself the Lord's passover. Christ says, "This is my body;" that is, a pledge and token of it. Under the Old Testament, God would not have his people to observe this great service and ordinance, but they should know the reason of it, and the end and rise of it, that it might be a service of faith.
729
All these things are clearly comprised, in reference unto this ordinance of the Lord's supper, in those words of the apostle: --
"For I have received of the Lord that which also I delivered unto you, That the Lord Jesus, the same night in which he was betrayed, took bread: and, when he had given thanks, he brake it, and said, Take, eat; this is my body, which is broken for you: this do in remembrance of me. After the same manner also he took the cup, when he had supped, saying, This cup is the new testament in my blood: this do ye, as oft as ye drink it, in remembrance of me. For as often as ye eat this bread, and drink this cup, ye do show the Lord's death till he come." -- 1<461123> Corinthians 11:23-26.
You have both the institution and the nature, the use and ends of this ordinance in these words; and I shall speak so briefly to them, and under such short heads, as those who are young and less experienced may do well to retain: --
First. There is the institution of it: "I received," said he, "of the Lord;" and he received it on this account, that the Lord appointed it: and if you would come in faith unto this ordinance, you are to consider two things in this institution: --
1. The authority of Christ. It was the Lord, -- the Lord, the head and king of the church. Our Lord, our lawgiver, our ruler, he has appointed this service; and if you would have your performance of it an act of obedience, acceptable to God, you must get your conscience influenced with the authority of Christ, that we can give this reason in the presence of God why we come together to perform this service, "It is because Jesus Christ, our Lord, has appointed it; he hath required it of us." And what is done in obedience to his command, that is a part of our reasonable service; and therein we are accepted with God.
2. In the institution of it there is also his love; which is manifested in the time of its appointment: "The Lord Jesus, the same night in which he was betrayed." One would think that our Lord Jesus Christ, who knew all the troubles, the distresses, the anguish, the sufferings, the derelictions of God, which were coming upon him, and into which he was just now entering, would have had something else to think of besides this provision
730
for his church. But his heart was filled with love to his people; and that love which carried him to all that darkness and difficulty that he was to go through, -- that love at the same time did move him to institute this ordinance, for the benefit and advantage of his church. And this I shall only say, that that heart which is made spiritually sensible of the love of Jesus Christ in the institution of this ordinance, and in what this ordinance doth represent, is truly prepared for communion with Christ in this ordinance. O let us all labor for this in particular, if possible, that through the power of the Spirit of God, we may have some impressions of the love of Christ on our hearts! Brethren, if we have not brought it with us, if we do not yet find it in us, I pray let us be careful to endeavor that we do not go away without it. Thus you have what is to be observed in the institution itself, -- the authority and the love of Christ.
Secondly. I shall speak to the use and ends of this ordinance; and they are three: --
1. Recognition;
2. Exhibition;
3. Profession.
1. Recognition; that is, the solemn calling over and remembrance of what is intended in this ordinance.
There is an habitual remembrance of Christ; what all believers ought continually to carry about them. And here lies the difference between those that are spiritual and those that are carnal: -- They all agree that Christians ought to have a continual remembrance of Christ; but what way shall we obtain it? Why, set up images and pictures of him in every corner of the house and chapel; that is to bring Christ to remembrance. That way carnal men take for this purpose. But the way believers have to bring Christ to remembrance, is by the Spirit of Christ working through the word. We have no image of Christ but the word; and the Spirit represents Christ to us thereby, wherein he is evidently crucified before our eyes. But this recognition I speak of is a solemn remembrance in the way of an ordinance, wherein, unto the internal actings of our minds, there is added the external representation of the signs that God has appointed, "This do in remembrance of me." It is twice mentioned, in verses 24, 25.
731
Concerning this remembrance, we may consider two things: --
(1.) What is the object of this remembrance or recognition; and,
(2.) What is the act of it; -- what we are to remember, and what is that act of remembrance that is acceptable to God in this ordinance.
(1.) What is the object of this remembrance. The object of this remembrance principally is Christ; but it is not Christ absolutely considered, it is Christ in those circumstances wherein he then was. "Do it in remembrance of me," saith he; "as I am sent of God, designed to be a sacrifice for the sins of the elect, and as I am now going to die for that end and purpose, so do it in remembrance of me." Wherefore, there are these four things that we are to remember of Christ as proposed in those circumstances wherein he will be remembered; and I will be careful not to mention any thing but what the meanest of us may bring into present exercise at the ordinance: --
[1.] Remember the grace and love of God, even the Father, in sending Christ, in setting him forth, and proposing him to us. This is everywhere mentioned in Scripture. We are minded of this in Scripture, whenever we are called to thoughts of the death of Christ: -- <430316>John 3:16, "God so loved the world, that he gave his only begotten Son;" <450325>Romans 3:25, "God set him forth to be a propitiation through faith in his blood;" <450508>Romans 5:8, "God commendeth his love toward us, in that, while we were yet sinners, Christ died for us." Remember, I pray you, the unspeakable grace and love of God in sending, giving, and setting forth Jesus Christ to be the propitiation.
Now, how does this ordinance guide us in calling this love and grace of God to remembrance? Why, in this, in that it is in the way of a furnished table provided for us. So God has expressed his love in this matter, <232506>Isaiah 25:6,
"In this mountain shall the LORD of hosts make unto all people a feast of fat things, a feast of wines on the lees; of fat things full of marrow, of wines on the lees well refined."
732
The preparation of the table here is to mind us to call to remembrance the love and grace of God, in sending and exhibiting his Son Jesus Christ to be a ransom and propitiation for us. That is the first thing.
[2.] Remember, in particular, the love of Jesus Christ, as God-man, in giving himself for us. This love is frequently proposed to us with what he did for us; and it is represented peculiarly in this ordinance. "Who loved me, and gave himself for me," says the apostle. Faith will never be able to live upon the last expression, -- "Gave himself for me," unless it can rise up to the first, "Who loved me;" <660105>Revelation 1:5, 6, "Who loved us, and washed us from our sins in his own blood," etc.
I think we are all satisfied in this, that in calling Christ to remembrance, we should in an especial manner call the love of Christ to remembrance. And that soul in whom God shall work a sense of the love of Christ in any measure (for it is past comprehension, and our minds and souls are apt to lose themselves in it, when we attempt to fix our thoughts upon it), -- that he who is God-man should do thus for us, [will find that] it is too great for any thing but faith; which can rest in that which it can no way comprehend, if it go to try the depth, and breadth, and length of it, to fathom its dimensions, and consider it with reason: for it is past all understanding; but faith can rest in what it cannot comprehend. So should we remember the love of Christ, of him who is God-man, who gave himself for us, and will be remembered in this ordinance.
[3.] We shall not manage our spirits aright as to this first part of the duty (the end of the ordinance in recognition), unless we call over and remember what was the ground upon which the profit and benefit of the sufferings of Christ doth redound to us.
Let us remember that this is no other but that eternal covenant and compact that was between the Father and the Son, that Christ should undertake for sinners, and that what he did in that undertaking should be done on their behalf, should be reckoned to them and accounted as theirs. So our Savior speaks, <194006>Psalm 40:6, 7,
"Sacrifice and offering thou didst not desire; mine ears hast thou opened: burnt-offering and sin-offering hast thou not required.
733
Then said I, Lo, I come: in the volume of the book it is written of me," etc.
Christ does that in our behalf which sacrifice and burnt-offerings could not perform. We have this covenant declared at large, <235310>Isaiah 53:10, 11,
"Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed," etc.
Pray, brethren, be wise and understanding in this matter, and not children in calling over and remembering Christ in this ordinance. Remember the counsel of peace that was between them both; when it was agreed on the part of Christ to undertake and answer for what we had done; and upon the part of God the Father, that upon his so doing, righteousness, life, and salvation, should be given to sinners.
[4.] Remember the sufferings of Christ; this is a main thing. Now the sufferings of Christ may be considered three ways: --
1st. The sufferings in his soul;
2dly. The sufferings in his body;
3dly. The sufferings of his person in the dissolution of his human nature, soul and body, by death itself.
1st. Remember the sufferings in his soul; and they were of two sorts: --
(1st.) Privative, his sufferings in the desertion and dereliction of God his Father; and,
(2dly.) Positive, in the emission of the sense of God's wrath and the curse of the law on his soul.
(1st.) The head of Christ's sufferings was in the divine desertion, whence he cried, out, "My God, my God, why hast thou forsaken me?" It is certain Christ was forsaken of God; he had not else so complained, -- forsaken of God in his soul. How? The divine nature in the second person did not forsake the human; nor did the divine nature in the third person forsake the human, as to the whole work of sanctification and holiness, but kept alive in Christ all grace whatsoever, -- all grace in that fullness
734
whereof he had ever been partaker: but the desertion was as to all influence of comfort and all evidence of love from God the Father (who is the fountain of love and comfort), administered by the Holy Ghost. Hence some of our divines have not spared to say, that Christ did despair in that great cry, "My God, my God," etc. Now, despair signifies two things: -- a total want of the evidence of faith as to acceptance with God; and a resolution in the soul to seek no farther after it, and not to wait for it from that fountain. In the first way Christ did despair, -- that is penal only; in the latter he did not, -- that is sinful also. There was a total interception of all evidence of love from God, but not a ceasing in him to wait upon God for the manifestation of that love in his appointed time. Remember, Christ was thus forsaken that his people might never be forsaken.
(2dly.) There were sufferings positive in his soul, when he was made sin and a curse for us, and had a sense of the wrath and anger of God on his soul. This brought those expressions concerning him and from him: "He began to be sore amazed, and said, My soul is exceeding sorrowful, even unto death." He was "in an agony." I desire no more for my soul everlastingly to confute that blasphemy, that Christ died only as a martyr, to confirm the truth he had preached, but the consideration of this one thing: for courage, resolution, and cheerfulness, are the principal virtues and graces in him who dies only as a martyr; but for him who had the weight of the wrath of God and the curse of the law upon his soul, it became him to be in an agony, -- to sweat great drops of blood, -- to cry out, "My God, my God, why hast thou forsaken me? which,f82 had he been called to for nothing else but barely to confirm the truth he had preached, he would have done without much trouble or shaking of mind.
I shall not now speak of the sufferings in his body, which I am afraid we do not consider enough. Some poor souls are apt to consider nothing but the sufferings of his body; and some do not enough consider them. We may call this over some other time, as also the sufferings of his person in the dissolution of his human nature, by a separation of the soul from the body; which was also comprised in the curse.
"This do in remembrance of me." What are we to remember? These are things of no great research; they are not hard and difficult, but such as we all may come up to the practice of in the administration of this very
735
ordinance. Remember the unspeakable grace and love of God, in setting forth Christ to be a propitiation. Remember the love of Christ, who gave himself for us notwithstanding he knew all that would befall him on our account. Remember the compact and agreement between the Father and the Son, that what was due to us he should undergo, and the benefit of what he did should redound to us. Remember the greatness of the work he undertook for these ends, in the sufferings of his whole person, when he would redeem his church with his own blood.
(2.) One word for the act of remembrance, and I have done. How shall we remember? Remembrance in itself is a solemn calling over of what is true and past: and there are two things required in our remembrance; the first is faith, and the second is thankfulness.
[1.] Faith; so to call it over as to believe it. But who does not believe it? Why, truly, brethren, many believe the story of it, or the fact, who do not believe it to that advantage for themselves they ought to do. In a word, we are so to believe it as to put our trust for life and salvation in those things that we call to remembrance. Trust and confidence belong to the essence of saving faith. So remember these things as to place your trust in them. Shall I gather up your workings of faith into one expression? -- the apostle calls it, <450511>Romans 5:11, the "receiving the atonement." If God help us afresh to receive the atonement at this time, we have discharged our duty in this ordinance; for here is the atonement proposed, from the love of God, and from the love of Christ, by virtue of the compact between the Father and the Son, through the sufferings and sacrifice of Christ, in his whole person, soul and body. Here is an atonement with God proposed unto us: the working of our faith is to receive it, or to believe it so as to approve of it as an excellent way, full of wisdom, goodness, holiness; to embrace it, and trust in it.
[2.] Remember, that among the offerings of old which were pointed to shadow out the death of Christ, there was a thank-offering; for there was a burning of the fat upon the altar of thank-offering, to signify there was thankfulness to God always, as part of the remembrance of the sacrifice that Christ made for us. Receive the atonement, and be thankful. The Lord lead us into the practice of these things!
736
DISCOURSE 14.
"For I have received of the Lord," etc. -- 1<461123> Corinthians 11:23-26.
The last time I spake to you on this occasion, I told you that the grace of God and our duty in this ordinance might be drawn under the three heads of recognition or calling over, of exhibition, and of profession. The first of these I then spake unto, and showed you what we are to recognize or call over therein.
2. The second thing is exhibition and reception, -- exhibition on the part of Christ, reception on our part; wherein the essence of this ordinance doth consist. I shall briefly explain it to you, rather now to stir up faith unto exercise than to instruct in the doctrine. And that we may exercise our faith aright, we may consider, --
(1.) Who it is that makes an exhibition, that offers, proposes, and gives something to us at this time in this ordinance;
(2.) What it is that is exhibited, proposed, and communicated in this ordinance; and,
(3.) How or in what manner we receive it: --
(1.) Who is it that makes an exhibition? It is Christ himself. When Christ was given for us, God the Father gave him, and set him forth to be a propitiation; but in this exhibition it is Christ himself, I say, that is the immediate exhibiter. The tender that is made, of whatever it be, it is made by Christ. And as our faith stands in need of directions and boundaries to be given to it in this holy duty, it will direct our faith to consider Jesus Christ present among us, by his Spirit and by his word, making this tender, or this exhibition unto us. It is Christ that does it; which calls out our faith unto an immediate exercise on his person.
(2.) What is it Christ does exhibit and propose to us?
[1.] Not empty and outward signs. God never instituted such things in his church. From the foundation of the world he never designed to feed his people with such outward symbols. Those under the Old Testament were not empty, though they had not a fullness like those under the New. They
737
had not a fullness, because they had respect to what was yet to come and could not be filled with that light, that grace, that evidence of the things themselves, as the present signs are, which are accomplished. Christ doth not give us empty signs. Nor, --
[2.] Does Christ give us his flesh and blood, taken in a carnal sense. If men would believe him, he has told us a long time ago, when that doubt arose upon that declaration of his [about] eating his flesh and drinking his blood, <430652>John 6:52 (though he did not then speak of the sacrament, but of that which was the essence and life of it), "How can this man give us his flesh to eat?" He told us, that eating his flesh profited nothing, in that way they thought of eating it; for they apprehended, as the Papists do now, that they were to eat flesh, -- body, bones, and all. Why, says he, "`The flesh profiteth nothing; it is the Spirit that quickeneth;' that power that is to be communicated to you is by the Spirit." So that Christ does not give us his flesh and blood in a carnal manner, as the men at Capernaum thought, and others look for. This would not feed our souls.
But then, what is it that Christ does exhibit, that we may exercise our faith upon? I say, it is himself as immediately discharging his great office of a priest, being sacrificed for us. It is himself, as accompanied with all the benefits of that great part of his mediation, in dying for us. May the Lord stir up our hearts to believe that the tender Christ makes unto us is originally and principally of himself; because all the benefits of his mediation arise from that fountain and spring, when God purchased the church with his own blood. A way this is which the Lord Jesus Christ, who is the wisdom of God, has found out and appointed, to make a special tender of his person to our souls, to be received by us. And he tenders himself, in the discharge of his mediation, in the most amiable and most glorious representation of himself to the soul of a sinner. Christ is glorious in himself, in all his offices, and in all the representations that are made of him in the Scripture unto our faith; but Christ is most amiable, most beautiful, most glorious to the soul of a believing sinner, when he is represented as dying, -- making atonement for sin, making peace for sinners, as bearing our iniquities, satisfying the wrath of God and curse of the law, to draw out our hearts unto faith and love. Christ in this ordinance makes such a representation of himself, as bleeding for us, making atonement for our sins, and sealing the everlasting covenant: and he
738
proposes himself unto us with all the benefits of his death, of that redemption he wrought out for us, -- peace with God, making an end of sin, bringing in everlasting righteousness, and the like. I intend only to remind you of these things; for we are at a loss sometimes as to the exercise of faith in and under this duty.
3. There remains to be considered, reception; for unless it be received, there is nothing done to any saving purpose. Notwithstanding all this tender that is made, the issue of all the benefit and consolation lies upon receiving.
There are two ways whereby we do receive Christ: --
(1.) We receive him sacramentally, by obedience in church-order; and,
(2.) We receive him spiritually and really by faith, or believing in him.
(1.) We receive him sacramentally. This consists in the due and orderly performance of what he has appointed in his word for this end and purpose, that therein and thereby he may exhibit himself to our souls. It doth not consist (as some have thought) in partaking of the elements; that is but one part of it, and but one small part. Our sacramental reception consists in the due observation of the whole order of the institution according to the mind of Christ.
(2.) We receive him by faith spiritually; and if we could rightly understand that special act of faith which we are to exercise in the reception of Christ, when he does thus exhibit himself to us, then should we glorify God, -- then should we bring in advantage to our own souls.
I have but a word to say; and that is this, -- it is that acting of faith which is now required of us which draws nearest unto spiritual, sensible experience. Faith has many degrees, and many acts; -- some at a kind of distance from the object, in mere reliance and recumbency; and many other acts of faith make very near approaches to the object, and rise up to sensible experience. It should be (if God would help us) such an act of faith as rises up nearest to a sensible experience. It is that which the Holy Ghost would teach us by this ordinance, when we receive it by eating and drinking, which are things of sense; and things of sense are chosen to express faith wrought up to an experience. And they who had some
739
apprehension hereof, -- that it must be a peculiar acting of faith and rising up to a spiritual experience, -- but finding nothing of the light and power of it in their own souls, gave birth to transubstantiation; that they might do that with their mouths and teeth which they could not do with their souls.
Faith should rise up to an experience in two things, --
[1.] In representation ;
[2.] In incorporation: --
[1.] The thing we are to aim at, to be carried unto by faith in this ordinance, is, that there may be a near and evident representation of Christ in his tender unto our souls, -- faith being satisfied in it; faith being in this matter the evidence of things not seen, making it exist in the soul, making Christ more present to the soul than he would be to our bodily eyes if he were among us, -- more assuredly so. Faith should rise up to evidence in that near and close representation it makes of Christ in this exhibition of himself. And, --
[2.] Faith is to answer the end of eating and drinking, which is incorporation. We are so to receive Christ as to receive him into a spiritual incorporation, -- that the flesh and blood of Christ, as communicated in this ordinance, through faith, may be turned and changed in our hearts into spiritual, vital principles, and unto growth and satisfaction. These are the three things we receive by nourishment, and wherein incorporation does consist: -- there is an increase and quickening of vital principles, there is growth, and there is satisfaction, in receiving suitable food and nourishment. Faith, I say, should rise up to these three things in its acts. I mention these things to direct the actings of our faith in this holy administration.
740
DISCOURSE 15.F83
1 SHALL offer a few words to direct you in the present exercise of faith in this ordinance. I design no more but to give occasion to that particular exercise of faith which is now required of us, whereby we may sanctify the name of God in a due manner, give glory to him by believing, and receive establishment unto our own souls: and I would do it by minding you of that word of our Lord Jesus Christ in
<431232>John 12:32, -- "And I, if I be lifted up from the earth, will draw all men unto me."
What he means by his lifting up, the evangelist expounds in the next words, which are these, "This he said, signifying what death he should die." So that the lifting up of Christ on the cross, is that which he lays as the foundation of his drawing sinners unto him. No sinner will come near to Christ unless he be drawn; and to be drawn, is to be made willing to come unto him, and to follow him in chains of love. Christ draws none to him whether they will or no; but he casts on their minds, hearts, and wills the cords of his grace and love, working in them powerfully, working on them kindly, to cause them to choose him, to come to him, and to follow him. "Draw me; we will run after thee."' The great principle and fountain from whence the drawing efficacy and power of grace doth proceed, is from the lifting up of Christ. Drawing grace is manifested in, and drawing love proceeds from, the sufferings of Jesus Christ on the cross.
But that which I would just mind you of at present is this, that the look of faith unto Christ as lifted up is the only means of bringing our souls near to him. Our faith is often expressed by looking unto Christ: <234522>Isaiah 45:22, "Look unto me," says he, "and be ye saved, all the ends of the earth." The conclusion is, that those who so look unto him shall be justified and saved: <236501>Isaiah 65:1, "Behold me, behold me." And it is the great promise of the efficacy of the Spirit poured out upon us, that" we shall look upon him whom we have pierced," <381210>Zechariah 12:10. God calls us to look off from all other things; look off from the law, look off from self, look off from sin, -- look only unto Christ. Is Christ said to be lifted up in his death, and to die that manner of death wherein he was lifted up
741
on the cross? -- so it was expressed in the type; the brasen serpent was lifted up on a pole, that those who were smote with the fiery serpents might look to it. If the soul can but turn an eye of faith unto Jesus Christ as thus lifted up, it will receive healing, though the sight of one be not so clear as the sight of another. All had not a like sharpness of sight that looked to the brasen serpent, nor have all the like vigor of faith to look to Christ: but one sincere look to Christ is pleasing to him; so as he says, <220409>Song of Solomon 4:9,
"Thou hast ravished my heart, my sister, my spouse; thou hast ravished my heart with one of thine eyes."
A soul sensible of guilt and sin, that casts but one look of faith to Christ as lifted up, it even raises the heart of Christ himself; and such a soul shall not go away unrefreshed, unrelieved.
Now, brethren, the end of this ordinance is, to lift up Christ in representation: as he was lifted up really on the cross, and as in the whole preaching of the gospel Christ is evidently crucified before our eyes, so more especially in the administration of this ordinance. Do we see, then, wherein the special acting of faith in this ordinance does consist? God forbid we should neglect the stirring up our hearts unto the particular acting of faith in Jesus Christ, who herein is lifted up before us. That which we are to endeavor in this ordinance is, to get a view by faith, -- faith working by thoughts, by meditation, acting by love, -- a view of Christ as lifted up; that is, as bearing our iniquities in his own body on the tree. What did Christ do on the tree? what was he lifted up for, if it was not to bear our sins? Out of his love and zeal to the glory of God, and out of compassion to the souls of men, Christ bore the guilt and punishment of sin, and made expiation for it. O that God in this ordinance would give our souls a view of him! I shall give it to myself and to you in charge at this time, -- if we have a view of Christ by faith as lifted up, our hearts will be drawn nearer to him. If we find not our hearts in any manner drawn nearer to him, it is much to be feared we have not had a view of him as bearing our iniquities. Take, therefore, this one remembrance as to the acting of faith in the administration of this ordinance, -- labor to have it fixed upon Christ as bearing sin, making atonement for it, with his heart full of love to accomplish a cause in righteousness and truth.
742
DISCOURSE 16.F84
To whet our minds, and lead us to a particular exercise of faith and love in this duty, I shall add a few words from that Scripture which I have already spoken something to upon this occasion, namely, --
<431232>John 12:32, -- "And I, if I be lifted up from the earth, will draw all men unto me."
This lifting up, as I said before, was the lifting up of Christ on the cross, when, as the apostle Peter tells us, "he bore," or, as the word is, he carried up, "our sins in his own body on the tree." Christ died for three ends: --
1. To answer an institution;
2. To fulfill a type; and,
3. To be a moral representation of the work of God in his death.
1. It was to answer the institution, that he who was hanged on a tree was accursed of God, <052123>Deuteronomy 21:23. There were many other ways appointed of God to put malefactors to death among the Jews. Some were stoned; in some cases they were burned with fire; but it is only by God appointed that he that was hanged on a tree was accursed of God: and Christ died that death, to show that it was he who underwent the curse of God; as the apostle shows, <480313>Galatians 3:13, "He was made a curse for us; for it is written, Cursed is every one that hangeth on a tree."
2. Christ died that death to fulfill a type. For it was a bloody and most painful death, yet it was a death wherein a bone of him was not broken; typified of him in the paschal lamb, of which a bone was not to be broken. Christ was lifted up on the cross to fulfill that type: so that though his death was bitter, lingering, painful, shameful, yet not a bone was broke; that every one might have a whole Christ, an entire Savior, notwithstanding all his suffering and rending on our behalf.
3. He was so lifted up that it might be a moral representation unto all; to answer that other type, also, of the serpent lifted up in the wilderness: so that he was the person that might say, "Behold me, behold me." He was
743
lifted up between heaven and earth, that all creatures might see God had set him forth to be a propitiation.
"And I, when I am lifted up," -- what will he then do? "When I have answered the curse, when I have fulfilled the types, when I have complied with the will of God in being a propitiation, `I will draw all men unto me.'" It is placed upon Christ's lifting up. Now that is actually past; nor was it done merely while Christ was hanging on the cross. There are two ways whereby there is a representation made of Christ being lifted up to draw men unto him: --
1. By the preaching of the word. So the apostle tells us, <480301>Galatians 3:1, that "Jesus Christ was evidently set forth crucified among them, before their eyes." The great end of preaching the word is, to represent evidently Christ crucified; -- it is to lift up Christ, that he may draw sinners unto him. And, --
2. It is represented in this ordinance of the Lord's supper, wherein we show forth his death. Christ is peculiarly and eminently lifted up in this ordinance, because it is a peculiar and eminent representation of his death.
Now there are two ways of Christ's drawing persons to himself: -- 1. His way of drawing sinners to him by faith and repentance. 2. His way of drawing believers to him, as to actual communion with him.
Christ draws sinners to him by faith and repentance, as he is lifted up in the preaching of the word; and he draws believers to him, as unto actual communion, as by the word, so in an especial manner by this ordinance. I shall only speak a word on the latter, -- how Christ is lifted up in this ordinance that represents his death unto us; or, how he draws us into actual communion with him.
1. He does it by his love. The principal thing that is always to be considered, in the lifting up of Christ, is his love. "Who loved me," says the apostle, "and gave himself for me;" and, "Who loved us, and washed us from our sins in his own blood." I could show you that love is attractive, that it is encouraging and constraining. I will only leave this with you: whatever apprehensions God in this ordinance shall give you of the love of Christ, you have therein an experience of Christ's drawing you, as he is lifted up, unto actual communion with him. It is of great
744
concernment to you. Christ is never so lovely unto the soul of a sinner as when he is considered as lifted up; that is, as undergoing the curse of God, that a blessing might come upon us. O that he who has loved us, and because he has loved us, would draw us with the cords of his lovingkindness! as God says he does, <243103>Jeremiah 31:3,
"Yea, I have loved thee with an everlasting love; therefore with loving-kindness have I drawn thee."
2. The sufferings of Christ in soul and body are attractive of, and do draw the souls of believers to him. "They shall look on me whom they have pierced, and mourn." It is a look to Christ as pierced for sin, under his sufferings, that is attractive to the souls of believers in this ordinance; because these sufferings were for us. Call to mind, brethren, some of these texts of Scripture; see what God will give you out of them: -- "He was made sin for us, who knew no sin, that we might be made the righteousness of God in him." "He was made a curse for us;" and "he bore our sins in his own body on the tree;" and "died, the just for the unjust, that he might bring us unto God." If Jesus Christ be pleased to let in a sense of his sufferings for us, by these Scriptures, upon our souls, then we have another experience of his drawing us as he is lifted up.
3. Christ draws us as he is lifted up, by the effects of it. What was he lifted up for? It was to make peace with God through his blood: "God was in Christ reconciling the world unto himself." When? When "he made him to be sin for us, who knew no sin." It is the sacrifice of atonement; it is the sacrifice wherewith the covenant between God and us was sealed. This is one notion of the supper of our Lord. Covenants were confirmed with sacrifice. Isaac made a covenant with Abimelech, and confirmed it with sacrifice; so it was with Jacob and Laban: and in both places, when they had confirmed the covenant with a sacrifice, they had a feast upon the sacrifice. Christ by his sacrifice has ratified the covenant between God and us, and invites us in this ordinance to a participation of it. He draws us by it to faith in him, as he has made an atonement by his sacrifice.
These are some of the ways whereby Christ draws the souls of believers unto communion with him in this ordinance, that represents him as lifted up: -- by expressing his love, by representing his sufferings, and tendering the sealing of the covenant as confirmed with a sacrifice, inviting us to feed
745
on the remainder of the sacrifice that is left to us, for the nourishment of our souls. O that he would cast some of these cords of love upon our souls! for if he should be lifted up, and we should not come, if we should find no cords of love cast upon us to draw us into actual communion, we should have no advantage by this ordinance.
How shall we come in actual communion unto Christ in this ordinance, upon his drawing? what is required of us? Why, --
1. We are to come by faith, to "receive the atonement," <450511>Romans 5:11. We come to a due communion with Christ in this ordinance, if we come to receive the atonement made by his death, as full of divine wisdom, grace, and love; and, as the truth and faithfulness of God is confirmed in it, to receive and lay hold on this atonement, that we may have peace with God. <232705>Isaiah 27:5, "Let him take hold of my strength; and he shall be at peace with me." Brethren, here is the arm of God, Christ the power of God, Christ lifted Up. We ourselves have sinned, and provoked God. What shall we do? shall we set briers and thorns in battle array against God? No; says he, "I will pass through and devour such persons." What then? "Let him take hold of my strength," of my arm, "and be at peace." God speaks this to every soul of us, in this lifting up of Christ. Now, receive the atonement as full of infinite wisdom, holiness, and truth.
2. Faith comes and brings the soul to Christ as he is thus lifted up; but it is always accompanied with love, whereby the soul adheres to Christ when it is come.
Doth faith bring us to Christ, on his drawing, to receive the atonement? -- set love at work to cleave unto him, to take him into our hearts and souls, and to abide with him.
3. It is to come with mourning and godly sorrow, because of our own sins. "Look unto him whom we have pierced, and mourn." These things are very consistent. Do not think we speak things at random: they are consistent in experience, -- that we should receive Christ as making an atonement, and have peace with God in the pardon of our sins, and nevertheless mourn for our own iniquities. The Lord give experience of them in your hearts!
746
Let us now pray that some of these cords wherewith he draws the souls of believers may be on our souls in this ordinance.
747
DISCOURSE 17.
WHEN we have opportunity of speaking to you on these occasions, it is for the direction of the exercise of your faith in this ordinance in a due manner. Here is a representation of the death of Christ; and there is in the word a representation of that which we should principally consider, and act faith with respect unto, in the representation that is made in this ordinance; and that is, of a blessed change and commutation that is made between Christ and believers, in the imputation of their sins unto him, and in the imputation of his righteousness unto them: and the principal part of the life and exercise of faith consists in a due consideration and improvement thereof. God taught this to the church of the Old Testament in the type of the offering of the scape-goat: --
"And Aaron shall lay both his hands upon the head of the live goat, and confess over him all the iniquities of the children of Israel, and all their transgressions in all their sins, putting them upon the head of the goat," etc. -- <031621>Leviticus 16:21.
Aaron was not only to confess all the sins and iniquities of the people over the head of the goat, but he was to put all their sins upon him. Here is a double act: -- the confession of sin, which is, as it were, the gathering of all their sins together; and the putting of them on the goat, to give a lively representation of it unto faith. So God did instruct Aaron to the putting of the guilt of our iniquities typically upon the sacrifice, really upon Jesus Christ.
He doth not say, "He shall bear the punishment;" but, "He shall take the sin itself" (that is, as to the guilt of it), "and carry, it quite away." And therefore in the sacrifice appointed in Deuteronomy 21 for expiation of an uncertain murder, -- when a man was killed, and none knew who killed him, so none was liable to punishment, but there was guilt upon the land; -- then the elders of the city that was nearest the place where the murder was committed, to take away the guilt, were to cut off the neck of a heifer, by God's appointment; and that took away the guilt. Thus did God instruct the church under the Old Testament in this great, sovereign act of his wisdom and righteousness, in transferring the guilt of sin from the
748
church unto Christ. Therefore the prophet says, <235305>Isaiah 53:5, 6, "The LORD hath laid on him the iniquity of us all." What then? "By his stripes we are healed." The stripes were all due to us; but they were due to us for our iniquities, and for no other cause. Now, our iniquities being transferred to Christ, all the stripes came to be his, and the healing came to be ours. To the same purpose the apostle says, "He was made sin for us, who knew no sin, that we might be made the righteousness of God in him." As we are made the righteousness of God in him, so he is made sin for us. We are made the righteousness of God in him by the imputation of his righteousness unto us; for our apostle is to be believed, that righteousness is by imputation: "God imputes righteousness," says he. We have no righteousness before God but by imputation; and when we are made righteous, -- the righteousness of God, which God ordains, approves, and accepts, it is the righteousness of Christ imputed to us. And how is he made sin for us? Because our sin is imputed to him. Some will say, "He was made sin for us; that is, a sacrifice for sin." Be it so; but nothing could be made an expiatory sacrifice, but it had first the sin imputed to it. Aaron shall put his hands on the goat, confessing all their sins over his head; -- be their sins on the head of the goat, or the expiatory sacrifice was nothing.
The same exchange you have again in <480313>Galatians 3:13, 14, "He was made a curse for us." The curse was due to us, and this Christ was made for us. And to confirm our faith, God did institute a visible pledge long beforehand, to let us know he was made a curse for us. He had made it a sign of the curse, for one to be hanged on a tree; as it is written, "Cursed is every one that hangeth on a tree." What, then, comes to us? Why, "the blessing of faithful Abraham." What is that? "Abraham believed God, and it was accounted to him for righteousness." Justification and acceptance with God is the blessing of faithful Abraham. Here is the great exchange represented to us in Scripture in these things, -- that all our sins are transferred upon Christ by imputation, and the righteousness of Christ transferred to us by imputation. Both these are acts of God, and not our acts. It is God who imputes our sin to Christ: "He hath made him to be sin for us." And it is God who imputes the righteousness of Christ to us: "It is God that justifieth." He who made Christ to be "sin," he also makes us to be "righteousness." These acts of God we ought to go over in our minds by faith; which is that I now call you to.
749
The way to apply the benefits and advantage of this great commutation to our souls, is in our minds, by faith, to [put our] seal to these acts of God. Christ in the gospel, and especially in this ordinance, is "evidently crucified before our eyes," <480301>Galatians 3:1. God hath set him forth to be a propitiation; so he is declared in this ordinance. And Christ at the same time calls us to him: "Come unto me: look unto me, all the ends of the earth;" -- "Come with your burdens; come you that are heavy laden with the guilt, of sin." What God has done in a way of righteous imputation, that we are to do in this ordinance in a way of believing. We are, by the divine help, to lay our sins by faith on Jesus Christ, by closing with that act of God which is represented to us in the word, -- that God has imputed all our sins to Jesus Christ. Let you and I, and all of us, say "Amen," by faith; "So be it, O Lord, -- let the guilt of all our sins be on the head of Jesus Christ:" and therein admire the goodness, the grace, the love, the holiness, the infinite wisdom of God in this matter. If we were able to say Amen to this great truth, we should have the comfort of it in our souls, -- to acquiesce in it, to find power and reality in it.
Then the other act of God is, the imputation of the righteousness of Christ to us. It is not enough to us that our sins are all carried away into a land not inhabited; we stand in need of a righteousness whereby we may be accepted before God. He makes us to be the righteousness of God; we do not make ourselves so, but are made so by the imputation of the righteousness of Christ.
Our second act of faith, that God may stir us up unto in this ordinance, is, to "receive the atonement." So the apostle expresses it, <450511>Romans 5:11. We receive together with it all the fruits of the atonement.
Now, if the Lord will be pleased to stir up our hearts from under their deadness, -- to gather them in from their wanderings, to make us sensible of our concern, to give us the acting of faith in this matter, that truly and really the holy God has laid all our iniquities upon Christ, and tenders to us life, righteousness, justification, and mercy by him, -- we shall then have the fruit of this administration.
750
DISCOURSE 18.F85
I SHALL offer a few words, with a view to prepare our minds to the exercise of faith and communion with God in this ordinance: and because we ought to be in the highest exercise of faith in this ordinance, I shall take occasion from those words, which express as high an acting of faith, I think, as any is in the Scripture; I mean those words of the apostle in
<480220>Galatians 2:20, -- "I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me."
Our inquiry now is, How we may act faith? It acts two ways: --
1. By way of adherence, -- cleaving to, trusting and acquiescing in, God in Christ, as declaring his love, grace, and good-will in his promises. This is the faith whereby we live, whereby we are justified, -- the faith without which this ordinance will not profit, but disadvantage us; for without this faith we cannot discern the Lord's body, -- we cannot discern him as crucified for us. This is that we are in an especial manner to examine ourselves about in reference to a participation of this ordinance; for selfexamination is a gospel institution proper for this ordinance. And this is the faith whereby we are in Christ; without which a participation of the outward signs and pledges of Christ will not avail us. So, then, with faith thus acting, we are to be qualified and prepared unto a participation of this ordinance.
2. Another way by which faith ought to act in this ordinance, is that of special application. "Who loved me, and gave himself for me;" this is faith acting by particular application. I hope the Lord has given us that faith whereby we may be prepared for this ordinance. And now I am to inquire and direct you a little in that faith which you may act in this ordinance. I say, it is this faith of special application to our own souls that God now requires we should act; and I prove it thus: -- It is because in this ordinance there is a proposition, tender, and communication of Christ to every one in particular. In the promise of the gospel Christ is proposed indefinitely, to all that believe; and so the faith I mentioned before (of
751
acquiescence in him) answers what is required of us by virtue, of the promise in the gospel: but in this ordinance, by God's institution, Christ is tendered and given to me and to thee, -- to every one in particular; for it is by his institution that the elements in this ordinance are distributed to every particular person, to show that there is a tender and communication of Christ to particular persons. Now, such a particular communication is to be received by this particular faith, the faith of application, to receive him to our own souls.
And then, moreover, one great end of the ordinance is, manifestly, that it requires the acting of faith in a particular way of application to every one of us. It is for a farther incorporation of Christ in our souls; it is for receiving Christ as nourishment, -- as the bread that came down from heaven, -- as giving his body and blood for spiritual food. Now every one knows, that whatever feasts be prepared in the world, unless every one in particular takes his own portion, and eats and digests it, it will not turn to nourishment unto him. This particular act of application answers that eating, drinking, and digesting, which the nature of the ordinance does require. So, brethren, this is that I aim at, -- that it is our duty, in this ordinance, to act a particular faith as to the application of Christ and all his benefits, each one to his own soul.
You will say, then, "What is the special object of this special faith?' Truly that which the apostle tells us here; -- it is special love, in the first place; and it is the special design of the death of Christ, in the next place: "Who loved me, and gave himself for me." The object you ought to fix upon, in the exercise of this faith of application to your own souls, is the special love of Christ, -- that Christ had a special love, not only to the church in general, but the truth is, Christ had a special love for me in particular. It will be a very hard thing for you or me to rise up to an act of faith that Christ hath a love for us in particular, unless we can answer this question, Why should Christ love you or me in particular? What answer can I give hereto, when I know he does not love all the world? I can give but this answer to it, Even because he would. I know nothing in me, or in any of you, that can deserve his love. Was there ever such a thing heard of, -- that Christ should have a particular love for such as we are? would ever any person go and fix his love on a creature who was all over leprous? is this the manner of man? Truly, Christ would never have fixed his love
752
upon any of our poor, defiled, leprous souls, but upon this one consideration, I know I can cleanse them, and I will. He loved us.
But what will he do with such deformed, polluted creatures as we are? Why, "he loved the church, and gave himself for it, that he might wash and purify it, and present it to himself a glorious church, not having spot or wrinkle, or any such thing." Though we are altogether deformed and defiled, -- though no example, no instance can be given, in things below, or among the creatures, of any fixing love on such as we are, yet Christ has done it out of sovereign grace; with this resolution, that he would cleanse us with his own blood, to make us fit for himself.
O that God would help you and me to some firm, unshaken acts of faith, that Jesus Christ did, out of sovereign grace, love us in particular; and that in pursuit of this love he has washed us in his blood, to make us lovely and meet for himself! This is love to be adored and celebrated in time and to eternity.
This special love of Christ is not only to be considered by us, in this special acting of faith, as free and undeserved, but it is to be considered as invincible, -- that would break through all oppositions, or whatever stood in the way, -- that nothing should hinder or turn him aside in his design of doing good to our souls. It is a glorious pitch that the spouse rises to in <220807>Song of Solomon 8:7,
"Many waters cannot quench love, neither can the floods drown it: if a man would give all the substance of his house for love, it would utterly be contemned;"
speaking of her own love to Christ: nothing could quench, nothing could drown it, nothing could make a purchase of it from her; but her love was invincible, and would carry her through all difficulties. O how much more was the love of Christ! for our love being once fixed on Christ, meets with no difficulties of that nature that the love of Christ met withal when it was fixed on us. What did the love of Christ meet with, when it was fixed on us? That we must take along with us, -- namely, "the curse of the law" was the first thing that presented itself to him: "The soul that sinneth, it shall die;" -- "Cursed is every one that continueth not in all things written in the book of the law, to do them." That he was to make "his soul an
753
offering for sin," was presented to him. We are to look on this love of Christ as sovereign and free, and with a design of making our souls lovely; so invincible, also, that it broke up the eternal obstacles, -- that nothing could stand before it until it had accomplished his whole work and design: "Who loved me, and gave himself for me."
I speak on this manner, and of these things, to encourage and direct the weakest and most unskilful in the mysteries of the gospel, -- to instruct them in the exercise of faith in this ordinance: and therefore I say, that as this special faith (which I proved to you to be our duty in this ordinance) is to respect the love of Christ; so it is to respect more especially the peculiar acting of the love of Christ, whereby he gave himself for us. Gave himself! how is that? Truly thus, brethren, -- the Lord help me to believe it! -- that I stood before the judgment-seat of God, charged with my original apostasy from him, and with all the sins of my life, multiplied above the hairs of my head, and being ready to perish, to have the sentence pronounced against me; then Christ came and stood in my place, putting the sinner aside, and undertaking to answer this matter: "Let the poor sinner stand aside a while. Come, enter into rest; abide here in the cleft of the rock; I will undertake thy cause, and plead it out at God's judgmentseat." In this undertaking God spared him not; as if God should say, "If you will stand in the place of the sinner, and undertake his cause, then it must go with you as with him; I will not spare." "Lo, I come," says Christ, notwithstanding this, "to do thy will, O God;" -- "Whatever thou dost require to make good this cause I have espoused, lo, I come to do it."
So Christ loved me, and gave himself for me. Everlasting rest and peace will dwell upon our souls, if the Lord will be pleased to help us to exercise faith on Christ's love in this ordinance, wherein all these things are represented to us.
754
DISCOURSE 19.F86
"I am crucified with Christ: nevertheless I live; yet not I, but Christ liveth in me: and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me." -- <480220>Galatians 2:20.
THE apostle in this place is expressing the vigor, and indeed the triumph, of the life of faith: "Nevertheless I live." To show the excellency of that life, says he, "Yet not I, but Christ liveth in me," etc. That which I would to our purpose observe from these words is this, that the exercise of faith on the death of Christ -- "Who loved me, and gave himself for me" -- is the very life of faith. This is that we are now called to, -- to the exercise of faith on the death of Christ. And I cannot more recommend it to you than by this observation, to show that the life of faith does greatly consist in this peculiar exercise of it upon the death of Christ. And that, --
1. Because Christ in his death, as the ordinance of God for the salvation of believing sinners, is the proper and peculiar object of faith as it justifies and saves. Now, when faith is in its exercise upon its direct, immediate, proper object, it is like a person that is feeding on his proper food, which gives refreshment, spirits, and strength; for faith and its object are in Scripture set out as an appetite and food; and especially it is so represented to us in this ordinance, where the spiritual food of our souls is conveyed to our faith under the symbol and representation of food to our bodies, which we eat and drink. Therefore, brethren, our faith is in its proper place, it is about its proper work, it is directing the soul to its special food, when it is exercised about the death of Christ as the ordinance of God for the salvation of sinners.
2. As the death of Christ is thus the immediate and direct object of our faith, -- for "God hath set him forth as a propitiation for sin, through faith in his blood," which is the proper object of faith, as it justifies, -- so the ultimate and supreme object of our faith is, the properties of God, as manifested and glorified in the death of Christ; so that you shall see how faith has its plain and full work in coming to this, "Who loved me, and gave himself for me." The properties of God are God himself; the
755
properties of God, as manifested and glorified, are God's name; and God himself and his name are the supreme and ultimate object of our faith and trust. All the inquiry, then, is, what special properties of the nature of God, God did design to manifest and glorify in the death of Christ, so as we should make them the special, ultimate object of our faith, -- that which faith will find rest and satisfaction in, and wherein it will give glory to God. For the reason why God has made faith the alone instrument (and no other grace) of justification, and so of salvation, it is not because it is so fitted and suited to receive in us, as that it is the only grace whereby we give glory to God, and can do so.
Now let us see, that we may know how to exercise faith therein, what are those properties of the divine nature which God designs to manifest and glorify in the death of Christ; that our faith may stand in and be fixed upon them. I find several things that God distinctly proposes of his divine excellency for our faith to fix upon in the death of Christ: --
(1.) His righteousness: <450325>Romans 3:25, "Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness." I shall not now show how or wherein; but, to me, this it is that manifests his righteousness in granting forgiveness of sin in the death of Christ, -- in that he caused all our iniquities to meet upon him. Remember, brethren, we are here to give God the glory he designed to himself in sending Christ to die for us; and he tells us plainly what it was: and therefore it is expected of us that we should give glory to him. Let us labor to be in the actual exercise of faith, whereby we may declare the righteousness of God in this thing.
(2.) God designed to glorify his love. This is more particularly insisted on than any property of God in this matter. "God so loved the world, that he gave his only begotten Son." "God commendeth his love toward us, in that, while we were yet sinners, Christ died for us." "Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins." There is no property of the nature of God which he doth so eminently design to glorify in the death of Christ as his love. That we may know that God is love, that the Father himself loves us, he has sent Jesus Christ, out of his eternal love, to save sinners; and if
756
we have not due apprehensions of these things, it is not our appearing in this place that will give glory to God.
(3.) God does design to glorify his grace or pardoning mercy. <490106>Ephesians 1:6, "He hath made us accepted in the Beloved, to the praise of the glory of his grace." This God purposed, to make his grace in pardoning sinners very glorious by giving Christ to die for us.
(4.) God designed to glorify his wisdom. <490108>Ephesians 1:8, "He has abounded towards us in all wisdom and prudence." <490310>Ephesians 3:10, There appeared "the manifold wisdom of God." 1<460124> Corinthians 1:24, "Christ the power of God, and the wisdom of God."
Now, let us gather up these things: -- The special, ultimate object of faith, whereby we are justified, are those divine properties of God's nature which he designed to manifest in the death of Christ, -- his righteousness, his love, his grace, his wisdom.
The reason, therefore, why the life of faith does consist in its exercise on the death of Christ, is, because the death of Christ is the immediate, proper object of faith, as the ordinance of God for the salvation of sinners; and because the glorious properties of the nature of God, which are manifested in the death of Christ, are the ultimate object of our faith, wherein we give glory to him, and find rest to our own souls.
Let us, then, be called on and be stirred up to this exercise of faith upon this present occasion. And to that end, --
1. We might consider the deplorable condition of all our souls without this blessed provision and ordinance of God for our deliverance by the death of Christ. We had been in a deplorable condition, the wrath of God abiding on us, had not God made this a blessed way for our deliverance.
2. If you would be found acting faith in this matter, labor to come up to a firm, vigorous assent of your minds, not only that these things are true, but that this is the way wherein God will be glorified to eternity. The truth of it is, that person who is firmly satisfied and heartily pleased that this way of the death of Christ for the salvation of sinners, by the forgiveness of sin, is the way whereby God is and will be glorified; I say, that person is a true believer. Now, let not your assent be only to this thing, -- that it
757
is true that Christ came into the world to save sinners; but to this, -- that this is the way whereby God is and will be glorified. He will be glorified in pardoning such guilty creatures as we are, in imputing righteousness to such sinners as we are. He is glorified in laying all our iniquities on Christ. By this way, his righteousness, his love, grace, and wisdom, are all manifested; this is God's being glorified. If our souls come up to a free close with these things, that all these properties are manifested in this way, -- that is an act of faith; and may the Lord help us unto it!
3. Let us gather up our minds to this institution, whereby these things are represented to us. Here is represented the death of Christ, the immediate object of our faith, as God's ordinance. If the Lord help us to see it so represented to us, as that divine righteousness and wisdom, love and grace do all center therein, and appear eminently to our souls, we shall have communion with God in this ordinance.
758
DISCOURSE 20.F87
You have been minded of, and instructed in, the nature and benefit of our love to God; and I shall take occasion thence a little to mind you of the love of Christ unto us, the love, in an especial manner, which he showed in dying for us; which is that we are here gathered together to remember and celebrate; not barely the death of Christ, but that which is the life of that death, -- the love of Christ in his death. And I would ground it on that which the apostle speaks in
<450505>Romans 5:5, -- "The love of God is shed abroad in our hearts by the Holy Ghost, which is given unto us."
This is that which I know you all long for, and prize above life: "The loving-kindness of God is better than life." Why so? "For," says he, "when we were yet without strength, in due time Christ died for the ungodly."
An apprehension of the love of Christ, as dying for us ungodly creatures, is that which is shed abroad in our hearts by the Holy Ghost. Do not let your minds go upon uncertainties. When the Holy Ghost gives you a due apprehension of Christ's love in dying for ungodly sinners, as we are, then is this love shed abroad in our hearts. The apostle there proceeds to show how great this love was, in that Christ died. He died, not for good men, and righteous men, and for friends; but he died for the ungodly, for sinners, and for enemies. This was great love, indeed. We are here to remember that love of Christ wherewith he gave himself to death for us when we were enemies, and would have continued so to eternity, had he not loved us, and given himself for us.
Brethren, if we barely remember the love of Christ in the way of an ordinance, and our hearts be not powerfully affected with it, we are in danger of being disadvantaged by our attendance. Pray remember it; you know how plainly I use to speak on these occasions: I say, we have frequent opportunities of remembering the love of Christ in dying for us, in this ordinance representing of it; but if our hearts be not powerfully influenced and affected by it, we shall be losers by the frequency of ordinances.
759
I will add one word more. According as our hearts are affected with the love of Christ, so will be our love to Christ, and no otherwise. And truly, even that faith which discovers too much selfishness is very dangerous. If we come here to act faith, to look for no other effect of it but what evidence and sense we have of the pardon of our own sins, -- how our consciences may be quieted and cleared, -- faith ends in self; it is dangerous, lest it should be only a branch from, and commensurate with, convictions. True faith, acting itself on Christ in this ordinance, will work by love unto Christ: I would not say, principally, or in the first place, -- I know poor creatures are apt to look after themselves, and their own relief; but it will so work also. And truly, brethren, this it will not do, we shall not have faith working by love towards him, unless we have some sense of the love of Christ on our hearts.
How shall we know whether our hearts are under the powerful influence of the love of Christ in dying for us? Why, the love of Christ in dying for us has three properties with it, which will have an influence on our souls, if we are affected with it: --
1. It has a transforming power, property, and efficacy with it. They are plain truths I am speaking, but of great concern to our souls, to know whether we are affected with the love of Christ or not. If we are rightly affected with it, I say, it will transform and change our whole souls in some measure into the likeness of Christ. How so? I will tell you in the most familiar manner I am able: -- If you are affected with the love of Christ, it lays hold upon and possesses your affections; the affections being possessed, stir up many thoughts; thoughts are the very image of the soul, represent it, to show you what the soul is: and those things concerning which your thoughts do most abound, they carry the frame of the soul. Let a man profess what he will, if his thoughts are generally conversant about earthly and worldly things, he has an earthly and worldly mind; and if [his] thoughts are conversant about sensual things, he has a sensual and carnal mind: for, whatever he may outwardly say, as he thinks, so is he; -- there is the image and likeness of the soul.
Now, if we are affected with the love of Christ, it will beget in our souls many thoughts of Christ, in our lying down and in our rising up, in our beds, in our ways, on our occasions, as well as in ordinances. If, indeed,
760
our hearts are affected with the love of Christ, our thoughts of Christ will abound; and those thoughts will work again on our affections, and conform our souls more and more unto the image of Jesus Christ. That man who thinks much of the earth, because affected with it, his soul is like the earth; and that man who thinks much on the love of Christ, because he is affected with it, his soul is like Christ.
If it has been thus with us, brethren, in our preparation for this ordinance, or at any time, that thoughts of Christ have not abounded, verily there has been a failing in us. Let us strive for the future to amend it, that we may find the love of Christ begetting in us many thoughts of him, working upon our affections, and, with a transforming power, changing the frame of our souls into his own likeness.
Again: 2. The love of Christ, if we are affected with it, has an attractive power: <431232>John 12:32, "And I, if I be lifted up from the earth, will draw all men unto me." I cannot stay to show you the drawing power and efficacy there is in the love of Christ, when dying on the cross; but this I will say, it is that which converted the world of all that did believe. It was the love of Christ, set forth in his death as one crucified for them, that drew all men unto him. "When I am lifted up, -- when I have accomplished, manifested, and evidenced the unspeakable love which I have for the sinful sons of men, in being lifted up for them, -- I will draw them unto me." If you have a true sense, brethren, of the love of Christ in dying for you, it will draw your souls unto him. <220104>Song of Solomon 1:4, "Draw me, we will run after thee." I do not now speak to you about the first drawing of Christ, which is as unto believing (I hope Christ has so drawn all our souls); but the following efficacy of the love of Christ to draw souls that do believe nearer unto him. Whoever is sensible of this attractive power of the death of Christ, it will have this efficacy upon him, -- it will have adherence and delight, -- it will cause him more to cleave to Christ. The soul will cleave to Christ with delight, that is affected with the attractive, drawing power of his loving-kindness in his death. There is a great deal in that word, "Cleave unto Christ with love and delight," with the best of our affections and dearest of our valuations; to cleave to him with trust, and to him alone. I do but remind you of what you know, that you may reduce it into practice. Pray, in this ordinance, labor to have such a sense of the drawing power of the love of Christ in his death, that you may resolve to cleave
761
unto him with full purpose of heart, to cleave unto this Christ who has thus loved us.
3. Whenever we are affected with the love of Christ, it is accompanied with a constraining power, 2<470514> Corinthians 5:14, "The love of Christ constraineth us;" and that constraint is unto obedience: it constrains us to judge that we ought to live to him who died for us. It is a blessed thing, brethren, to walk in our obedience under a sense of the constraining efficacy of the love of Christ. Take but this one word, to discover to you whether you walk in your obedience under a sense of the constraining power of Christ, it comprehends all others, 1<620503> John 5:3, "His commandments are not grievous" When a soul works out of love, what it doth is "not grievous." And the inward and outward commands of Christ will be grievous to all that are not under the constraining power and efficacy of his love.
I have no more to say, but only to tell you that we should labor to have our hearts affected with the love of Christ in this ordinance. I have showed you the danger if it be otherwise; and given you some ways to examine your hearts, whether they are so affected or not. The Lord grant that where they are, it may be increased; and where they are not, that God would renew it by his Spirit in us.
762
DISCOURSE 21.F88
WE have had, through the providence of God, so good and so seasonable a word unto the present occasion, that there is no need, as well as but little time, to offer any thing farther unto you; yet a few words, in compliance with what we have heard, may not be altogether unseasonable or unuseful.
Our business and duty is, to set forth the sufferings and death of our Lord Jesus Christ, and therein principally to call to mind his love. What you have heard may very well occasion us to think of that passage of the apostle wherein he earnestly prays for them, --
<490319>Ephesians 3:19, -- "And to know the love of Christ, which passeth knowledge."
This is a peculiar kind of expression. The meaning is, that we may know that experimentally, which we cannot know comprehensively; -- that we may know that in its power and effects, which we cannot comprehend in its nature and depths. A weary person may receive refreshment from a spring, who cannot fathom the depths of the ocean from whence it doth proceed. And if we would have our hearts, in this ordinance, and at other times, affected with the love of Christ, which is the thing we are to aim at (to know his love, and to experience the power of it), it is of great advantage to us to consider that it is such a love as passes knowledge; that our faith, concerning it must issue in admiration, not comprehension.
I shall name two or three things that may give a little sense of this love as it passes knowledge.
1. The love of Christ is the fountain and spring of all the glory that is in heaven, or shall be there unto all eternity. God's eternal glory is eternally the same, "From everlasting to everlasting thou art God;" but all the created glory that is in heaven, or that ever shall be there, springs out of the love of Christ, It is true, the angels were not redeemed by him; but they were confirmed by him. They were not recovered out of a lost estate by him; but they were continued in their first estate by him. Hence it is that God gathered all things in heaven and earth unto a head in him, <490110>Ephesians 1:10. And there is a great deal to the same purpose in that
763
expression of the apostle, when he had mentioned "principalities and powers," <510117>Colossians 1:17, "By him all things consist;" they have their consistence in him. All would dissolve and fall to nothing, if they had not their consistence in Jesus Christ. Certainly this is a love that passes knowledge, that is the fountain and spring of all the glory that is in heaven. If God help us by faith to look within the vail, and to take a view of all those glories wherewith the holy God is encompassed, we shall see that this love is the fountain and spring of them. The interposition of Christ saved the creation, and brought in that everlasting glory that shall dwell in heaven. God knows this love, -- God understands the way of it; but as to us, it passes knowledge.
Again: 2. This love of Christ passes the comprehension and knowledge of angels; and therefore Peter tells us, 1<600112> Peter 1:12, speaking of the sufferings of Christ, and the glory that followed, "Which things," says he, "the angels desire to bow down and "look into." f89 The angels in heaven live in an admiration of the love of Christ unto sinners; that is, that love he expressed in suffering, and in the glory that did ensue. And, oh! what thoughts ought we to have of this love, who have all the benefits of it? The angels had no benefit by the sufferings of Christ; but their benefit and advantage ensued on the assumption of the human nature to bring the creation into a consistence, and in his interposition between God and all his creatures. They admire and adore it. What ought such poor creatures as we are to do? It may well be said to pass our knowledge, for it passes the knowledge of all the angels in heaven.
3. It passes knowledge, in that the effects of it in Christ himself pass all our knowledge and comprehension.
To give but two instances: --
(1.) His condescension to assume our human nature passes all our comprehension. No man can fully understand the mystery of the assumption of our nature into the personal subsistence of the Son of God. Some dispute whether we shall understand the mystery of the incarnation in heaven; here we believe it. It is love which passes knowledge, that the eternal Son of God should take our nature into personal union with himself: it is that we may admire, and ought to admire; and God help us,
764
we are such poor earthly creatures, that we cannot admire it as we ought, though it be much in our nature to admire what we cannot comprehend.
(2.) We cannot fully understand his passion and sufferings. God alone knows what is in the curse of the law; we do not know it. God alone knows what is the true desert of sin; it cannot be fully understood by any but himself. They who undergo it must suffer to eternity; there is no end, -- they never see, never know, what sin deserved. How do we know, then, what Christ suffered, when the punishment due to our sin, when all our iniquities met upon him, with the curse of the law? God only knows what is in these things. The fruits and effects of this love in himself, in his incarnation and passion, are past our knowledge; therefore the love itself surpasses our knowledge.
4. Give me leave to say, the very fruits of it in ourselves do pass knowledge. No man that lives knows what there is in these three general heads of the fruits of Christ's love, -- in justification and pardon of sin, -- in the renovation and sanctification of our natures, and in the inhabitation and consolations of the Holy Spirit. No man living can find out these things to perfection. None of us fully understands and comprehends what it is to be justified in the sight of God, to have sin pardoned, to have our natures renewed and transformed into the likeness of God, and to have the Holy Ghost dwell in us. The love of Christ, therefore, passes all knowledge; for the very fruits of it in ourselves are beyond what we can comprehend, -- there is a greatness in them we cannot reach unto. Why, then, my brethren, let us labor to have our hearts affected with this love. If God would be pleased to give unto every one of us some sense and impression of the greatness of this love of Christ, glance it into our hearts, beam it upon us in this ordinance, -- we should have cause to bless him all the days of our lives. The faith and light of it issue in admiration; the light of glory will bring us to comprehension. Let us have such a sense as may cause us to admire what we cannot now comprehend.
(1.) I could speak something, but I will not now, to the actings of faith in admiration; it being the proper nature of faith to issue itself in the admiration of that which is infinite. If we can get our souls up to a holy admiration of this love, we have some gracious sense of it upon our hearts, if we can go no farther.
765
(2.) Let us learn to run up all the mercies we are partakers of, whatsoever it be we value, to the proper spring: "Who loved me, and gave himself for me." If we have any relief, or supply, or refreshment of soul, in a sense of pardon of sin, in spiritual light or consolation, pray let us exercise ourselves to run up all these things to the fountain: -- it is all from the love of Christ, that unspeakable love which passes knowledge.
(3.) In this let us be ashamed, [that] seeing the love of Christ to us is such as passes our knowledge, our love to him is so weak, that sometimes we know not whether we have any or not. For this let us be greatly humbled. This is not the way to answer that love which passes knowledge, to know not whether we love Christ again or not. Let us be ashamed for our want of love.
And lastly, let us abound in praise and thanksgiving for his love, and all the fruits of it.
For my part, I do not know whether that vision in <660509>Revelation 5:9 does express the rejoicing of the church above, or the duty of the church below; but both, I am sure, are of so near affinity, that apply it to which you will, you do not miss it. And what do they there? Why, it is said, "They sung a new song, saying, Thou art worthy to take the book, and to open the seals thereof: for thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation; and hast made us unto our God kings and priests," etc. And it is said again, "Worthy is the Lamb that was slain to receive power, and riches, and wisdom, and strength, and honor, and glory, and blessing;" and again he repeats it in verse 13. I say, I know not whether this be a representation of the rejoicing of the church above, or a representation of the duty of the church below; but I can conclude from it, that the enjoyment of the one and the duty of the other consist greatly in continual giving praise and thanks to Christ for his unspeakable love in our redemption.
766
DISCOURSE 22.F90
"And lo a voice from heaven, saying, This is my beloved Son, in whom I am well pleased." -- <400317>Matthew 3:17.
WE are met here to remember the death of Christ, in the way and by the means that he himself hath appointed; and in remembering the death of Christ we are principally to remember the love of Christ: "Who loved us, and washed us from our sins in his own blood." And that which on our part is required herein is faith in Christ, who died for us; and love to Christ, who loved us so as, to give himself an offering and a sacrifice to God for us.
1. That which I would now observe is this (to make way for the stirring up of our love), that the person of Christ is the adequate, complete object of the love of God, and of the whole creation that bears the image of God; -- I mean, the church of God above, the angels and saints; and the church of God below, in believers: which are the creation that has the image of God upon it.
The person of Christ is the first complete object of the love of God the Father. A great part (if I may so speak, and I must so speak) of the essential blessedness of the holy Trinity consists in the mutual love of the Father and the Son, by the Holy Ghost; which is the love of them both.
That which I would now take notice of, I say, as the foundation of all, is this, -- that the divine nature in the person of the Son is the only full, resting, complete object of the love of God the Father. I will give you a place or two of Scripture for it, and so go on to another instance: <200830>Proverbs 8:30, "Then," saith he (that is, from everlasting), "I was by him, as one brought up with him: and I was daily his delight, rejoicing always before him;" that is, as the special object of his love, -- as among you men, one that is brought up with you, as your child is. The delight of the Father from all eternity was in the Son. The ineffable love and mutual delight of the Father and the Son by the Spirit is that which is the least notion we have of the blessedness of the eternal God. <430118>John 1:18, "The only begotten Son, which is in the bosom of the Father." Pray observe it, that I speak yet only of the divine person of Christ antecedent unto his
767
incarnation, and the ineffable mutual love of the blessed persons in the holy Trinity; which Jesus Christ wonderfully sets out in John 17. There is his relation unto God; he is "the only begotten Son," by eternal generation. What follows? He is "in the bosom of the Father," -- is in the Father's eternal, infinite love. Herein is God's love; and every thing else of love is but a free act of the will of God, -- a free emanation from this eternal love between the Father and the Son. God never did any thing without himself, but the end of it was to manifest what is in himself. The old and new creation that God hath wrought was to manifest what was in himself. God made this world to manifest his power and wisdom; -- God made the new world by Jesus Christ to manifest his grace, his love, goodness, etc.
The sole reason why there is such a thing as love in the world among the creatures, angels or men, -- that God ever implanted it in the nature of rational creatures, -- was, that it might shadow and represent the ineffable, eternal love that the Father had unto the Son, and the Son unto the Father, by the Spirit.
Contemplative men of old did always admire love; wherein they would have the life, lustre, and glory of all things to consist: but they could never see the rise of it; and they traced some things to this, -- that God necessarily loved himself. And it is true, it cannot otherwise be; but God's loving of himself absolutely as God, is nothing but his eternal blessed acquiescence in the holy, self-sufficing properties of his nature. This they had some reach after; but of this eternal, ineffable love "of the Father to the Son, and of the Son to the Father, by the Spirit," that they had no conjecture of. Yet this is the fountain and spring-head; and all such things as love in the old and new creation, as I said, is but to resemble and shadow out this great prototype of divine love. I acknowledge there is little discerned of these things, by reason of the weakness of our understandings; but the Scripture has so directly declared to us the mutual love of the Father and the Son (which, truly, is of such singular use, that I would fix persons upon it in conceiving of the doctrine of the Trinity), that it is matter of admiration and thankfulness to us. Here lies the foundation of all love, whereunto we hope to reduce our love unto Christ, -- namely, in the unchangeable love of the Father to the Son.
768
2. The person of Christ, as vested with our nature, and undertaking the work of mediation, is the first object of the Father's love wherein there is any mixture of any thing without himself.
The first love of God the Father to the Son is that which we call ad intra, where the divine persons are objects of one another's actings; -- the Father knows the Son, and the Son knows the Father; the Father loves the Son, and the Son loves the Father; and so, consequently, of the Holy Ghost, the medium of all these actings.
But now, I say, the first act of the love of God the Father wherein there is any thing ad extra, or without the divine essence, is the person of Christ considered as invested with our nature. And had not the love of God been fixed in the first place in all things upon the person of Christ, there would have been no redundancy to us, nor communication of love unto us. From the first eternal love of God proceeds all love that was in the first creation; and from this second love of God, to the person of Christ as incarnate, proceeds all the love in the second creation. See how God expresses it in a prospect of what he should be, <234201>Isaiah 42:1, "Behold my servant, whom I uphold; mine elect, in whom my soul delighteth." And this is singular in the whole Scripture, that God spake the same words twice from heaven immediately; and they were these, "This is my beloved Son, in whom I am well pleased," -- at his baptism, <400317>Matthew 3:17, and at his entrance on his sufferings, <401705>Matthew 17:5; -- which was the voice which came from "The excellent glory." I would observe this unto you, because I think it is what God would have us take notice of, the emphasis in the words, "Behold my servant, mine elect, my Son, my beloved Son!" What of him? -- "In whom I rest, in whom I am well pleased and delighted." All of them emphatical words. Saith God. "Let the sons of men (I speak it from heaven again and again) take notice of this, that the infinite love of my whole soul is fixed on the person of Jesus Christ as incarnate." And you will find the Lord Jesus Christ pleading this as the ground of that trust committed unto him, and all that he received, <430335>John 3:35, "The Father loveth the Son, and hath given all things into his hand." <430520>John 5:20,
"The Father loveth the Son, and showeth him all things that himself doeth: and he will show him greater works than these."
769
He lays the foundation of all the trust that God the Father committed unto him in the peculiar love of the Father to him, as the Son incarnate.
Truly, I shall not go beyond this foundation to manifest to you that the person of Christ is the complete, adequate object of the love of the Father. The great satisfaction of the soul of God, wherein he rests and delights, consists in love to Christ as incarnate.
I will make but this one inference from it: -- proportionable to the renovation of the image and likeness of God upon any of our souls, is our love to Jesus Christ. He that knows Jesus Christ most, is most like unto God; for there the soul of God rests, -- there is the complacency of God: and if we would be like to God, have pledges in ourselves of the renovation of this image upon us, it must be in the gracious exercise of our love to the person of Jesus Christ. And pray let me observe it to you, the world, that is full of enmity to God, doth not exercise its enmity against God immediately under the first notion of God, but exerciseth its enmity against God in Christ: and if we return to God by the renovation of his image, we do not exercise our love to God immediately as God, but our love to God by and in Christ: "That ye through him might believe in God." Here is a trial, brethren, of our return to God, and of the renovation of his image in us, -- namely, in our love to Jesus Christ. There God and man do meet, there God and his church above and below center. The Lord grant that this ordinance may be the means to stir up our hearts more to the exercise of this grace!
770
DISCOURSE 23.F91
I SHALL speak to them who have a mind to be found performing their duty, but, it may be, it doth not occur to them what is particularly required of them. They are such as are least acquainted with this mystery that I would have most respect unto, that nothing of God's provision in his house may be lost to his children for want of understanding aright to come to his table, where he makes this provision.
I pray you, brethren, exercise your thoughts unto the institution of this ordinance, wherein you exercise your obedience; unto the proposition of Christ in this ordinance, wherein consists the peculiar acting of your faith; and unto the exhibition of Christ in this ordinance, which is the ground of your thankfulness.
What shall I do that I may please God now, please Jesus Christ, and benefit my own soul, in the administration of this ordinance?
Why, -- 1. Consider the institution of it, wherein we have the authority of Jesus Christ put forth and acting towards our souls: "This do in remembrance of me." Labour, therefore, to bring your hearts into an actual obedience to the authority of Jesus Christ in what we are about. This the Lord Jesus doth require at our hands. We do not come here in a customary manner, to satisfy our convictions, because we ought to come; we do not come here merely to make use of our privilege; but our hearts are to bow to the authority of Jesus Christ. Consider, I pray you, the institution of this ordinance, and labor to bring your souls into actual obedience to Jesus Christ. We do it because Christ has required it of us. If our hearts are in that frame, that we are here upon the command of Christ, to do what he has appointed, and we can recommend our consciences unto him, that it is in obedience to his command that we are here, then our obedience is in exercise.
2. Consider the proposition that is made of Jesus Christ in this ordinance to us, that our faith may be in its proper exercise.
The Lord take off our hearts from the consideration of the outward signs merely! Christ in his love, Christ in his bloodshed, agony, and prayer,
771
Christ in his death, is here proposed before us. "Ye do show the Lord's death." Who proposes it? He that hath appointed these things proposes it. And there is the engagement of the faithfulness of God and Christ in this proposition and tender that is made of Jesus Christ; and it is a peculiar way, and, as I could prove, full of love, that God hath found out a way to propound Christ as dying, and crucified, to all our souls. Therefore stir up your hearts to this. To every one of you there is, by the grace and faithfulness of God, a proposal of Jesus Christ in his death, and all the benefits of it, unto your souls. The whole question is, whether you will stir up your hearts to a new and fresh receiving of Jesus Christ, who is thus proposed and tendered unto you, evidently crucified before your eyes, offered to you by the love and faithfulness of God? But if we do not endeavor, every one of us, in the participation of this ordinance, a fresh acceptance of Jesus Christ, we do what we can to make God a liar, as though he was not tendered unto us. The especial exercise of your faith in this ordinance is upon the love, grace, and faithfulness of God, proposing and tendering of Christ unto you, -- the death of Christ, and the benefits of Christ, in this way which he has chosen. Submit unto it, and embrace it.
3. As your obedience is required with respect to the institution (we give this account before God, angels, and men, that we are here in obedience to the command of our Lord Jesus Christ), and as faith is required with respect to the proposition of Christ, whereby he is evidently proposed and tendered by God unto us; so in this ordinance, to them that believe, there is an exhibition of Christ. Christ is really exhibited and communicated to the souls of men who exercise faith upon him in this ordinance, -- really exhibited, with all the benefits of his death. And want of receiving by faith in particular Christ as exhibited and communicated in this ordinance, is the great ground of our want of profiting by it, and thriving under it, -- of our want of receiving strength, joy, and life by it; because we do not exercise ourselves to the receiving of Christ as he is exhibited, as God doth really give him out and communicate him to them that do believe.
That there is such an exhibition of Christ, appears, --
(1.) By the sacramental relation there is between the outward elements and the thing signified. "This is my body," says Christ, -- "this bread is
772
so;" and, "This is my blood." It is the body of Christ and the blood of Christ that we are invited to the participation of. If there was no more in this ordinance exhibited but only the outward elements, and not, by virtue of sacramental relation upon God's institution, the body and blood of Christ, his life, and death, and merits, exhibited unto us, we should come to the Lord's table like men in a dream, eating and drinking, and be quite empty when we have done; for this bread and wine will not satisfy our souls.
(2.) As it is plain, from the sign and the thing signified, that there is a grant or a real communication of Jesus Christ unto the souls of them that do believe; so it is evident from the nature of the exercise of faith in this ordinance. It is by eating and drinking. Can you eat and drink, unless something be really communicated? You are called to eat the flesh and drink the blood of the Son of man; unless really communicated, we cannot eat it nor drink it. We may have other apprehensions of these things, but our faith cannot be exercised in eating and drinking; which is a receiving of what is really exhibited and communicated. As truly, my brethren, as we do eat of this bread, and drink of this cup, which is really communicated to us; so every true believer doth receive Christ, his body and blood, in all the benefits of it, that are really exhibited by God unto the soul in this ordinance: and it is a means of communicating to faith.
We come to receive a crucified Christ, come to be made partakers of the body and blood of the Lord, -- to have the Lord Jesus really united to our hearts more and more. The Lord open our hearts to embrace the tender, receive the exhibition, take in Jesus Christ as food; that he may be incorporated in our hearts by faith, that he may dwell in us plentifully more and more, -- that we may go away refreshed by this heavenly food, this glorious feast of fat things, which the Lord has made in his mount for his people! The whole of our comfort depends on our particular receiving of Christ by faith, and carrying him away by believing.
773
DISCOURSE 24.F92
WE are met together again, by the patience and kindness of God, for the celebration of this great ordinance; and therein to show forth the death of the Lord.
I have often spoken to you on this occasion concerning the nature of this ordinance, the expression of the love of God and Christ that is in it, and the especial acts of faith and love that are required of us in this ordinance.
I have one word now, somewhat of another nature, but yet such as I judge not unseasonable; and it is to this purpose, that we, who so frequently enjoy the privilege of the representation of the death of Christ unto us, ought to be very diligent in inquiring after an experience of the power of the death of Christ in us. Without this, our privilege will not be to our advantage.
The power and efficacy of the death of Christ, which we now remember in a peculiar manner, is twofold: --
1. Towards God, as the consummation of the sacrifice of atonement This we have often spoke to.
2. Towards our own souls and towards the church; and that is, to be an example, a precedent, a pattern of what is, to be wrought in us. In this sense the power of the death of Christ, is its efficacy to [produce] conformity with Christ in his death. It is to be "crucified with Christ," as the apostle speaks, <480220>Galatians 2:20. Power comes forth from the death of Christ, if received by faith in a due manner, to render us conformable to him in the death of sin in us. The apostle has a great and glorious word concerning himself, 2<470410> Corinthians 4:10, "Always bearing about in the body the dying of the Lord Jesus." I acknowledge, the words are usually applied to the representation of the sufferings of Christ in the sufferings of the ministers of the gospel, concerning which the apostle there discourses; but the antithesis in the following words, "That the life of Jesus might be manifest in our body," does certainly lead to a larger sense. Then, brethren, we may have an experience of the power of Christ in us, when we can say we always carry about with us the dying of the Lord Jesus, -- carry it in
774
our meditation, carry it in our conversation, carry it in our constant, universal endeavors for conformity to it; and without this we have not experience of the power of his death in us, and it will not avail us to have the nature of his death represented to us.
1. We are always to carry about the dying of Jesus Christ in our thoughts and meditations. O that our thoughts were much fixed upon it! I verily believe that the life of faith doth answer in proportion to our thoughts about the dying of Jesus. The dying of Jesus compriseth the love from whence he died, the death itself he died, and the end for which he died. Let us carry about us always thoughts hereof, for his sake who loved us, and who died for us. Meditate more on these things.
2. In our conversation. It is not a time to reflect upon any, unless I did it upon myself. But truly, brethren, I am afraid we do not carry about and manifest to all the dying of the Lord Jesus in our conversation; or perform all things so as it may appear and be made manifest to ourselves and others that our hearts are set upon his dying love, and that we have not such quick, such active and vigorous affections to the world and the things of the world, nor that fury of diligence after them and in them, as other men have, and we have had; we cannot do it, -- the dying of the Lord Jesus crucifies our hearts. These are hard words, I know; -- how far from our practice! But if we live not in an endeavor after it, in all things to manifest that our hearts are full of the dying of the Lord Jesus, we have not experience of the power of it in our souls. These things depend on one another. If we dwelt more upon this subject in our meditations, we should manifest it, and carry it about and represent it more in our conversation.
3. Carry it about, in a constant endeavor for conformity to Jesus Christ in all things in his death. Did CHRIST die, and shall sin live? Was he crucified in the world, and shall we have quick and lively affections to the world? O where is the temper and spirit of that apostle who, by "the cross of Christ, was crucified to the world, and the world crucified to him"? If there be any among us that should be indulgent to the life of any one lust or corruption, that soul can have no experience of the power of the death of Christ in himself, -- cannot carry about him the dying of Christ. Endeavour to destroy sin, that we may be like unto Christ.
I will not make particular application of these things to all the concerns of our walk, but leave it with you with this word; begging of you and my
775
own heart, and of God for us all, that, having these blessed representations of the death of Christ to us, we may have no rest in our spirits but when we have experience of the power of the death of Christ in us.
776
DISCOURSE 25.F93
IT is a common, received notion among Christians, and it is true, that there is a peculiar communion with Christ in this ordinance, which we have in no other ordinance; that there is a peculiar acting of faith in this ordinance, which is in no other ordinance. This is the faith of the whole church of Christ, and has been so in all ages. This is the greatest mystery of all the practicals of our Christian religion, -- a way of receiving Christ by eating and drinking, -- something peculiar, that is not in prayer, that is not in the hearing of the word, nor in any other part of divine worship whatsoever, -- a peculiar participation of Christ, a peculiar acting of faith towards Christ. This participation of Christ is not carnal, but spiritual. In the beginning of the ministry of our Lord Jesus Christ, when he began to instruct them in the communication of himself and the benefit of his mediation to believers, because it was a new thing, he expresses it by eating his flesh, and drinking his blood, <430653>John 6:53, "Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you." This offended and amazed them. They thought he taught them to eat his natural flesh and blood. "How can this man give us his flesh to eat?" They thought he instructed them to be cannibals. Whereupon he gives that everlasting rule for the guidance of the church, which the church forsook, and thereby ruined itself; -- saith he, "It is the Spirit that quickeneth; the flesh profiteth nothing: the words that I speak unto you, they are spirit, and they are life." "It is a spiritual communication," saith he, "of myself unto you; but it is as intimate, and gives as real an incorporation, as if you did eat my flesh and drink my blood." The church, forsaking this rule of a spiritual interpretation, ruined itself, and set up a monster instead of this blessed, mysterious ordinance.
We may inquire, therefore, how faith doth peculiarly act itself towards Christ in this ordinance, whereby we have a distinct participation of Christ, otherwise than we have by and in any other ordinance whatsoever. And I would mention four things unto you, which you may make use of: --
1. That faith hath a peculiar respect to the sole authority of Christ in the institution of this ordinance.
777
All other ordinances draw upon the light of nature and upon the moral law, as prayer, preaching the word, and singing of psalms to the praise of God; but this, that we should receive Jesus by eating of bread and drinking of wine, it has no respect to the light of nature or the moral law at all: and we should as soon choose to honor God by sacrifices and eating the flesh of them, if it were not for the authority of Jesus Christ. Herein doth faith give honor to Christ in his kingly office. This is the most direct profession of the subjection of our souls and consciences to the authority of Christ in all our religion. We can give no other reason, we can take no allusion from things, but merely this, -- Christ would have it so.
2. Faith hath a peculiar respect to the love of Christ in dying for us, making the atonement for us by his blood, and therein the glorifying of the wisdom, love, and grace of God the Father. Faith is led into special communion with Christ as dying for us to make the atonement; and therein we give glory to Christ in his priestly office in a peculiar manner in this ordinance, it respecting the sacrifice of Christ, whereby he made atonement for us.
3. Faith hath respect to this special manner of the exhibition of Christ to the souls of believers, under the outward signs and symbols of bread and wine, by his institution making such a sacramental union between the thing signified and the sign, that the signs remaining to be what they are in themselves, they are unto us the thing that is signified, by virtue of the sacramental union that Christ hath appointed between his body and blood and the benefits of it: and this bread and wine, though not changed at all in themselves, yet they become to us, by faith, not what they are in themselves, but what is signified by them, -- the body and blood of Christ. Herein we give glory to Christ in his prophetical office. It is he who has revealed, taught, and instructed his church in this truth, which depends on the sacramental union which follows by his institution. That is the third thing wherein faith peculiarly acts itself in this ordinance.
4. The fourth thing is, the mysteriousness; which I leave to your experience, for it is beyond expression, -- the mysterious reception of Christ in this peculiar way of exhibition. There is a reception of Christ as tendered in the promise of the gospel; but here is a peculiar way of his exhibition under outward signs, and a mysterious reception of him in them,
778
really, so as to come to a real substantial incorporation in our souls. This is that which believers ought to labor after an experience of in themselves, -- to find that indeed, under these four considerations, they submit to the authority of Jesus Christ in a peculiar manner, giving him the glory of his kingly office; mixing faith with him as dying and making atonement by his blood, so giving him the glory and honor of his priestly office; much considering the sacramental union that is, by his institution, between the outward signs and the thing signified, thus glorifying him in his prophetical office; and raising up their souls to a mysterious reception and incorporation of him, -- receiving him to dwell in them, warming, cherishing, comforting, and strengthening their hearts.
I have mentioned these things as those which lie in your practice, and to obviate that (if I may mention it) which you may be tried with. There is but one plausible pretense that our adversaries, who design to oppress us, have in this business: "If," say they, "there be not a real presence and a real substantial transmutation of the elements into the substance of the body and blood of Christ, show you a way whereby you may have a peculiar communion with Christ, any more than in the word preached." We say, we have in these things experience of a peculiar communion with Christ, in a way made proper to this ordinance, which is not to be found in any other ordinance.
779
FOOTNOTES
ft1 [See <240716>Jeremiah 7:16, <241114>11:14, 15:1.] ft2 The plague in 1665, which cut off 68,596 of the population, according
to the London bills of mortality. ft3 The fire which destroyed a large part of London in 1666. ft4 Most probably the war with the Dutch, which had begun in 1665, and
in the course of which the Dutch fleet sailed up the Thames, and destroyed the ships of war at Chatham. ft5 Probably the celebrated comet of 1680-81, known by the name of Halley's comet. The observations made by Halley and Flamsteed on this body are partly the basis, on which Newton, from the theory of gravitation, proved the orbit of comets. It was visible for a considerable time, and shone with great brilliance.
Some knowledge of the facts alluded to is needed, to appreciate the force and pertinence of Owen's appeals; though, in the progress of science, a different inference would now be drawn from such celestial phenomena as the comet and the meteor. -- Ed. ft6 The allusion is to the Popish Plot which Titus Oates was thought to have discovered. He was a clergyman of infamous character. Expelled from his benefice in the Church of England, he had entered the Jesuit college of St Omer. Thence he returned to England, and in 1678 lodged information before Sir Edmondsbury Godfrey that the Roman Catholics were busy with a scheme for burning London, landing a French army in Ireland, and assassinating the king. Sir E. Godfrey, who, as justice of the peace, had received the depositions of Oates, was shortly afterwards found dead in a field near London; and it was evident that he had been murdered. Papers were found on Edward Coleman, a Roman Catholic emissary, which afforded some corroboration to the story of Oates. These facts secured universal credit at the time for the allegations of Oates. The importance which Dr Owen attaches to this plot must evidently be understood in the light of the prevailing and universal impression among British Protestants at the time when the sermon was delivered. -- Ed.
780
ft7 See the sermon on this text, vol. 8 p. 207.
ft8 A name derived from two Latin words, signifying faith alone. -- Ed.
ft9 Importance sometimes occurs in the writings of Owen, under a signification attached to it by some old English writers, and according to which it is equivalent to import, meaning, signification. -- Ed.
ft10 Upon this head, in its several branches, see his book, "Of Communion with God;" part 2, chapter 3, digression 1, in the Doctrinal Division of his works, vol. II.
ft11 See the division as announced, p. 56.
ft12 See note, p. 32 of this volume.
ft13 Dr Owen, according to Whitelocke in his "Memorials," p. 391, preached before the House of Commons on June 7, 1649. The following sermon was the one which he delivered on the occasion. It was a day of public thanksgiving for the defeat of the Levellers at Burford on May 18 of the same year. In times of political change and commotion, wild notions are frequently set afloat, incompatible with the restraints of law and the rights of property. A species of communism had sprung up in the Parliamentary forces. In 1647 Cromwell was obliged to resort to vigorous measures in order to restore discipline and subordination. The ringleaders were seized at a review of the troops, -- tried by a court-martial on the spot, and condemned to be shot. The sentence was executed against one of them immediately, and the danger seemed to be gone; but disaffection was still cherished in the minds of many of the soldiers, and in 1649 broke out afresh in a more formidable shape. Many causes tended to foster this spirit of discontent. Some officers had taken offense at the way in which military honors had been distributed, and hence "the murmuring for pre-eminence" to which Owen in his sermon alludes. Evil principles, moreover, had been spread among the common soldiers. A party of them disturbed the worship of a congregation in the parish church of Walton-upon-Thames, and harangued the people in the churchyard on the necessity of abolishing the Sabbath, tithes, the ministry of the gospel, magistracy, and the Bible itself! Sympathy with these levelling views was evinced out of the army. At Cobham, one Everard, a disbanded soldier, gave himself out to be a prophet, and
781
professed to have had a vision, in which he and his followers were commanded to arise and dig and plough the earth. Whitelocke (p. 384) supplies the interpretation of the vision. "They threaten," says he," to pull down park pales, and to lay all open." Owen, too, in the course of his sermon, has a significant allusion to men, "heady, high-minded, throwing up all bounds and fences" It was, accordingly, both a mutiny and an insurrection, and spread over several counties, -- Surrey, Oxford, Gloucester, Northampton, and so far north as Lancashire and the town of Newcastle. A small party of these Levellers came into contact with a detachment of the Parliamentary troops at Banbury, and were dispersed. Thesuppression of the whole movement, however, was intrusted to Cromwell, who accomplished the task with his characteristic energy. After an unsuccessful attempt on Oxford, the Levellers had taken up their position at Burford. Cromwell, by a rapid march of nearly fifty miles, took them by surprise during the night. Has the text of Owen's sermon any reference to the fact of this surprise? The poor Levellers, completely disconcerted by the vigor of their opponent, at once yielded when quarter was conceded to them, The mutiny was at an end; and, from the apparent ease and the rapidity with which it was suppressed, it is difficult now to understand the reason for all the alarm which it excited. Not a few of these Levellers, however, as Owen intimates in the sermon, and as their conduct showed, were brave and desperate men. Some of them, on being tried, confessed that one of their objects was the restoration of Prince Charles; and one passage in the sermon is evidently based on the belief in some such strange conjunction of interests. But for the activity of Cromwell, the movement might have been the beginning of disastrous anarchy throughout England. An extract from Whitelocke will show what estimate was formed by the Parliament of the threatened danger, the sense entertained of Cromwell's services on the occasion, and the importance attached to the event in regard to which Owen was called at this time to preach before the House of Commons. "Report by Lieutenant-General Cromwell of the suppressing of the Levellers: The House gave him their hearty thanks for that great service, and ordered one of their members to attend the General with the hearty thanks of the House for his great service in that business; and ordered a general day of thanksgiving for that great mercy," p. 389.
782
The sermon of Owen is altogether remarkable for the skill and tact with which he suits himself to the occasion. -- ED.
ft14 So in the text (the Hebrew being ble yreyBai æ); as if the LXX. had read it, by mistake, bel ydbe a] }, "who have lost their heart." In the parallel from Isaiah, they render it ajpolwlekot> ev than. It is much better rendered by Symmachus, in the first instance, upJ erhf> anoi thn< kardi>an, -- in the second, sklhroka>rdioi. ryBai æ sometimes signifies a bull (<192213>Psalm 22:13), -- the symbol, when untamed, of stubbornness, <243118>Jeremiah 31:18. It is an ingenious suggestion of Vitringa, adopted also by Parkhurst, that the original words correspond strikingly with the" esprits forts" of the French. -- ED.
ft15 See <235915>Isaiah 59:15, where the same woeful occurs again in the Hithpael form; and, as in the Targum and by Jerome, is rendered, "maketh himself a prey." -- Ed.
ft16 This sermon was preached May 19, 1670.
ft17 This sermon was preached May 26, 1670.
ft18 This sermon, according to the method announced, p. 224, is given under a threefold division. The second branch of the subject has either been omitted, or, what is more probable, to judge from the strain of the author's remarks, the illustration of the second is merged and contained in the first branch. -- Ed.
ft19 This sermon was preached November 11, 1670.
ft20 This sermon was preached November 25, 1670.
ft21 Joseph Caryl, so well known from his "Exposition of the Book of Job," was born in 1602. He studied at Oxford, and entered into holy orders in 1627. After preaching for some time in Oxford, he came to London, and preached with much acceptance before the Society of Lincoln's-Inn. He was a member of the Assembly of Divines in 1643; and in 1645 he was appointed to the charge of St Magnus', near London Bridge. Along with Dr Owen, he accompanied Cromwell to Scotland in 1650; and towards the close of 1653 he acted on the Commission of Triers, for removing ignorant and scandalous ministers. He attended the Conference at the Savoy in 1658, when several Independent divines endeavored to agree on a Confession of Faith. He
783
was again in Scotland with Major-General Whalley and Colonel Goffe, in order to confer with Monk on the state of public affairs. After the Restoration, he was ejected from St Magnus', in 1662; but continued to preach to a congregation of his former hearers till his death, which occurred in February 1672-3. The public duties to which he was often called bespeak his ability, and the confidence reposed in him by the leading men of his day. The savor of his piety yet remains in his works; which consist chiefly of sermons, and his bulky but precious commentary on Job. He had some share in the preparation of an English-Greek Lexicon for the New Testament; and his qualifications for the task must have been considerable, when they extorted from Anthony Wood the commendation of their author as "a learned and zealous Nonconformist.''
Before his death, his congregation had been for some years worshipping in Leadenhall Street. The church under the care of Owen had been in the habit of assembling for worship at no great distance from them. About four months after the death of Caryl, the two churches united. It appears that, previously to the union, Owen's congregation consisted only of 36 members; in the Leadenhall Street congregation there were 136 communicants. In this small number, however, amounting only to 172, there were many whose names deserve to be held in remembrance for their rank in society and public services, and still more for their eminent Christian worth. -- See "Life of Owen," vol. 1, p. 90.
On the 5th of June 1673 the two congregations met together for the first time under the ministry of Owen; and it was in these circumstances he preached this sermon, -- very suitable to the occasion, and rich in suggestions for the cultivation of Christian unity and love. -- Ed.
ft22 [Fire or power?]
ft23 This sermon was preached October 16, 1673.
ft24 This sermon was preached March 27, 1674.
ft25 In the original edition the words are, "he expresses it again." As these words are very ambiguous, and seemingly ascribe the language quoted from the Revelation of John to the apostle James, mentioned in the
784
preceding sentence, we have ventured, in this instance, on a slight alteration of the text. -- Ed.
ft26 This sermon was preached on a solemn day of fasting and prayer, March 21, 1675. For which occasion the Doctor had prepared another discourse; but by a special reason which then occurred, had his thoughts directed to this subject. [Such is the note appended to the sermon in the edition of 1721. It is to be regretted that it is not more full and explicit. We have not been able to discover what the circumstances were to which it makes allusion. Owen seems to have been unwell when the discourse was preached. See page 298. -- Ed.]
ft27 This sermon was preached April 22, 1675.
ft28 On the subject of the continuance of Christ's mediatorial office in heaven, Dr Owen gives a detailed exhibition of his views in the last chapter of his "Treatise on the Person of Christ," published four years after this sermon was delivered, vol. 1 p. 271. -- Ed.
ft29 This sermon was preached November 3, 1676, being a day set apart for solemn fasting and prayer.
ft30 Thueydides.
ft31 This sermon was preached September 26, 1680.
ft32 At this time many eminent servants of Christ, who had been associated with Owen in the Christian ministry, and in important public duties, during the eventful times of the Protectorate, were passing into their eternal rest. In 1679, Thomas Goodwin, President of Magdalene College, a member of the Westminster Assembly, a happy expositor of Scripture, and, according to Anthony Wood, "one of the Atlases and Patriarchs of Independency," -- was removed from this world, and became, in the highest sense of his own phrase, "a child of light." It was but two months before this sermon was preached that Stephen Charuock died. He had been Senior Proctor in the University of Oxford during the Protectorate; and left behind him manuscripts, from which two large folios of posthumous works have been published, -- works held in such estimation, that besides the detached issue of particular treatises, they have been, in their collected form, four times reprinted. Others might be mentioned who died about this period, such as Matthew Poole, author of the "Synopsis Criticorum;" and Theophilus
785
Gale, author of "The Court of the Gentiles." Such facts may help to account for the touching and solemn tone of these discourses on preparation for death, as well as for the particular allusion in the paragraph above. -- Ed.
ft33 This sermon was preached October 3, 1680.
ft34 The decease to which Dr Owen refers must have occurred between September 26 and October 3. Colonel Desborough, a member of his congregation, brother-in-law to Oliver Cromwell, and one of the heroes of the Commonwealth, died on the 10th September 1680. He refused to sit on the trial of Charles I.; and though so nearly related to Cromwell, opposed him when he sought to become king. But it is evident, from the dates, that the allusion cannot be to him. The quaint and pious Thomas Brooks, a preacher of distinguished pathos and usefulness, and author of some well-known treatises, such as "Heaven upon Earth," "The Unsearchable Riches of Christ," "Apples of Gold in Pictures of Silver," etc., died on the 27th of September 1680. The date would answer to the allusion in the discourse, if the terms of it did not leave an impression that Owen refers to a member of his own congregation. Brooks was a zealous Congregationalist; but this could hardly be all the "church-fellowship" to which Owen refers. In his work, "The Golden Key," he subscribes himself "late preacher of the word at Margaret's, New Fish Street." -- Ed.
ft35 This sermon was first preached October 10, 1680.
ft36 There is a similar strain of exhortation and reasoning, in which Christian faith and hope shine triumphant over the fears natural to all men in the prospect of dissolution, in the author's preface to his "Meditations on the Glory of Christ," vol. i., p. 280. The reader will find the paragraph to which this note is appended on p. 283, wrought up and refined, with the author's last touch and corrections, into a high degree of Christian eloquence. -- Ed.
ft37 This sermon was preached September 30, 1681.
ft38 Delivered January 28, 1672.
ft39 Delivered February 7, 1672.
ft40 No date is assigned to this discourse. It was about the time, however, in which these discourses seem to have been delivered, that many of
786
the Scottish Covenanters were banished. They were crowded into vessels bound for the West Indies or North America; and, after enduring fearful sufferings on the passage, were sold, when they reached Jamaica or Carolina, to work as slaves on the plantations. By refinement of cruelty, it was provided that this punishment should be reserved for "such rebels as were penitent"! From the language of Owen, it would seem that he alludes to some occurrences that had taken place at a distance, and not within the sphere of his own observation. It is probable, therefore, that he refers to the proceedings of the government in Scotland. -- Ed.
ft41 Delivered March 24, 1675-6.
ft42 Delivered April 7, 1676.
ft43 Delivered April 19, 1676.
ft44 Delivered March 22, 1676.
ft45 Delivered April 19, 1677.
ft46 Delivered May 4, 1677.
ft47 Bohqe>w, (Boh< qew> ) to run in answer to a cry for help, <580218>Hebrews 2:18. -- Ed.
ft48 See this meaning supported in Willet on Daniel. The highest modern authorities consider the word as equivalent to two words combined, -- viz., ynlPOo ] -- an individual; ynimola] æ -- one who is nameless. -- Ed.
ft49 Delivered March 14, 1678.
ft50 Delivered February 15, 1680.
ft51 This sermon was preached June 27, 1669.
ft52 It is a duty to apprize the reader, that the passage from which the text of Owen is selected has occasioned much embarrassment to critics. On the strength of a patient collation of old manuscripts, Kennicott has proposed important changes on the present rendering in our authorized version. The changes principally relate to the insertion of "Jehovah" in verse 4, the omission of the negative in the first clause of verse 5, and the connection of the last words of the same verse with the first words of the verse that follows. Michaelis affirms, "that, in the latter chapters of the Second Book of Samuel, the manuscripts have come down to us more disfigured with mistakes than in any other part of the
787
Old Testament." The alterations proposed in the present instance serve to evince the prophetic character of the passage, as descriptive of the Messiah, and to strengthen the evidence of his divinity. The reader must be referred to the discussion of this passage by a master in Israel, Dr Pye Smith, in his profound and exhaustive work on "The Scripture Testimony to the Messiah," etc. We add his proposed version of the passage; which agrees substantially with the version proposed by Kennicott: --
4. "Ruling over man is a Righteous One, Ruling in the fear of God: Even as the light of the morning shall he arise, Jehovah, the sun; A morning without clouds for brightness, [As] after rain the herbage from the earth.
5. Truly thus is my house with God; For an everlasting covenant he hath fixed with me, Ordered in every thing and secured; For [this is] all my salvation, and all [my] desire:
6. But the wicked shall not grow."
Owen himself, as will be seen above, very properly corrects the authorized version in one point; and thus warrants our reference to subsequent discoveries, by which greater accuracy has been imparted to the original text in this part of Scripture. His own reasoning in the discourse principally depends upon the negative in the beginning of verse 5, which Kennicott would omit, on the slender authority, as it appears, of one manuscript dating from the close of the thirteenth century. It is a fair question, therefore, if the external evidence for the rejection of the negative be as strong as for the insertion of "Jehovah" in the preceding verse. Boothroyd, attaching an interrogative sense to the particle yKi, throws the clause into the form of a question, and elicits the best meaning with the least violence to the text, -- "Is not my house thus with God?"
It will be found, however, that the chief aim of Owen is to educe from the covenant of grace considerations fitted to sustain and console the
788
minds of Christians under the grief of blighted hope. His argument is conclusive, whatever becomes of the mere criticism of his text. -- Ed. ft53 This sermon was preached January 1, 1670. ft54 This sermon was preached at the ordination of a minister, January 23, 1673. ft55 This sermon was preached at an ordination, April 3, 1678. ft56 This sermon was preached at an ordination, September 8, 1682. ft57 It is proper to inform the reader, that several things in this sermon are to be found in Dr Owen's "True Nature of a Gospel Church," chapter 5. ft58 Euctical (eu]comai, to desire earnestly, or to pray), expressive of desire. -- ED. ft59 The "indelible character" is the dogma of the church of Rome; -- that a man ordained to be a priest within its pale never can lose his priestly character; and though he even cease to be a Christian, cannot cease to be a Christian bishop, priest, or deacon, if he has previously held any of these offices in the church. The dogma can be traced no farther back than the days of the schoolmen. The Council of Nice decreed that certain bishops and presbyters, who had been ordained by Miletius, a deposed bishop, should be re-ordained before they could exercise their office. Dr Campbell, in his "Lectures on Ecclesiastical History," reviews at some length the discussions on the "indelible character." Speaking of those who argued for the unreiterable sacraments, to which ordination, according to the church of Rome, belongs, he remarks (lecture 11), "The whole of what they agreed in amounts to this, -- something, they know not what, is imprinted, they know not how, on something in the soul of the recipient, they know not where, -- which never can be deleted." -- Ed. ft60 This sermon was preached June 7, 1674, at Stadham. ft61 This sermon was preached at Stadham, June 7, 1674. ft62 This sermon was preached at Stadham, June 14, 1674. ft63 This sermon was preached at Stadham, June 21, 1674. ft64 This sermon was preached April 9, 1680.
789
ft65 This sermon was preached April 30, 1680. ft66 This sermon was preached May 7, 1680. ft67 This sermon was preached May 21, 1680. ft68 Delivered October 10, 1669. ft69 Delivered November 26, 1669. ft70 Delivered December 10, 1669. ft71 Delivered December 24, 1669. ft72 Delivered January 7, 1669-70. ft73 Delivered January 21, 1669-70. ft74 Delivered July 7, 1673. ft75 The reference is to <581020>Hebrews 10:20, prof> aton, new (prov< faw> ),
newly killed, "The blood of other sacrifices was always to be used immediately upon its effusion; for if it were cold or congealed, it was of no use to be offered, or to be sprinkled, <031711>Leviticus 17:11. But the blood of Christ is always hot and warm..... Hence the way of approach which we have to God thereby is said to be zws~ a kai< pros> fatov, -- always living, and yet always as newly slain." -- See Owen on the Holy Spirit, book 4 chapter 5-- Ed. ft76 Delivered November 2, 1673. ft77 Delivered February 22, 1673-4. ft78 Delivered May 17, 1674. ft79 Delivered August 9, 1674. ft80 Delivered February 21, 1674-5. ft81 Delivered April 18, 1675. ft82 The close of this sentence is obscure, and hardly develops and completes the author's argument. If it were not too great a liberty with the text, the following alteration might have been made, and seems to elicit the meaning designed to be conveyed: -- " [whereas] had he been called to [die] for nothing else but barely to confirm the truth he had preached, he would have done [it] without much trouble or shaking of mind." It must be borne in mind that these discourses were not only
790
posthumous, but printed from notes taken by the hearers of Owen. -- Ed. ft83 Delivered September 5, 1675. ft84 Delivered October 31, 1675. ft85 Delivered April 16, 1676. ft86 Delivered June 11, 1676. ft87 Delivered September 3, 1676. ft88 Delivered October 29, 1676. ft89 Owen seems desirous, by this paraphrase, to express the full meaning of the original word, parakuy> ai. -- Ed. ft90 Delivered February 18, 1676. ft91 Delivered July 8, 1677. ft92 Delivered September 30, 1677. ft93 Delivered September 20, 1682.
THE AGES DIGITAL LIBRARY
JOHN OWEN COLLECTION
THE WORKS OF JOHN OWEN
VOLUME 10
by John Owen
Bo o ks Fo r The Ages
AGES Software · Albany, OR USA Version 1.0 © 2000
2
THE WORKS OF JOHN OWEN
EDITED BY
WILLIAM H. GOOLD
VOLUME 10
This Edition of THE WORKS OF JOHN OWEN first published by Johnstone & Hunter, 1850-53
3
CONTENTS OF VOLUME 10.
QEOMACIA ATTEXOUSIASTIKH
A DISPLAY OF ARMINIANISM.
PREFATORY NOTE BY THE EDITOR, EPISTLE DEDICATORY, TO THE CHRISTIAN READER, Qemoci>av Aujtexousiastikh~v SPECIMEN,
1. -- Of the two main ends aimed at by the Arminians, by their innovations in the received doctrine of the reformed churches,
2. -- Of the eternity and immutability of the decrees of Almighty God, denied and overthrown by the Arminians,
3. -- Of the prescience or foreknowledge of God, and how it is questioned and overthrown by the Arminians,
4. -- Of the providence of God in governing the world diversely, thrust from this pre-eminence by the Arminian idol of free-will,
5. -- Whether the will and purpose of God may be resisted, and he be frustrate of his intentions,
6. -- How the whole doctrine of predestination is corrupted by the Arminians,
7. -- Of original sin and the corruption of nature, 8. -- Of the state of Adam before the fall, or of original righteousness 9. -- Of the death of Christ, and of the efficacy of his merits, 10. -- Of the cause of faith, grace, and righteousness, 11. -- Whether salvation may be attained without the knowledge of, or
faith in, Christ Jesus, 12. -- Of free-will, the nature and power thereof, 13. -- Of the power of free-will in preparing us for our conversion unto
God. 14. -- Of our conversion to God,
4
SALUS ELECTORUM, SANGUIS JESU; OR, THE DEATH OF DEATH IN THE DEATH OF CHRIST.
PREFATORY NOTE BY THE EDITOR, EPISTLE DEDICATORY, TWO ATTESTATIONS TOUCHING THE ENSUING TREATISE, TO THE READER,
Book 1.
1. -- In general of the end of the death of Christ, as it is in the Scripture proposed,
2. -- Of the nature of an end in general, and some distinctions about it, 3. -- Of the agent or chief author of the work of our redemption, and of
the first thing distinctly ascribed to the person of the Father, 4. -- Of those things which in the work of redemption are peculiarly
ascribed to the person of the Son, 5. -- The peculiar actions of the Holy Spirit in this business, 6. -- The means used by the fore-recounted agents in this work, 7. -- Containing reasons to prove the oblation and intercession of Christ
to be one entire means respecting the accomplishment of the same proposed end, and to have the same personal object, 8. -- Objections against the former proposal answered, Book 2.
1. -- Some previous considerations to a more particular inquiry after the proper end and effect of the death of Christ,
2. -- Containing a removal of some mistakes and false assignations of the end of the death of Christ,
3. -- More particularly of the immediate end of the death of Christ, with the several ways whereby it is designed
4. -- Of the distinction of impetration and application -- The use and abuse thereof; with the opinion of the adversaries upon the whole matter in controversy unfolded, and the question on both sides stated,
5. -- Of application and impetration,
Book 3.
5
1. -- Arguments against the universality of redemption -- The two first; from the nature of the new covenant, and the dispensation thereof,
2. -- Containing three other arguments,
3. -- Containing two other arguments from the person Christ sustained in this business,
4. -- Of sanctification, and of the cause of faith, and the procurement thereof by the death of Christ,
5. -- Being a continuance of arguments from the nature and description of the thing in hand; and first, of redemption,
6. -- Of the nature of reconciliation, and the argument taken from thence,
7. -- Of the nature of the satisfaction of Christ, with arguments from thence,
8. -- A digression, containing the substance of an occasional conference concerning the satisfaction of Christ,
9. -- Being a second part of the former digression -- Arguments to prove the satisfaction of Christ,
10. -- Of the merit of Christ, with arguments from thence,
11. -- The last general argument, Book 4.
1. -- Things previously to be considered, to the solution of objections,
2. -- An entrance to the answer unto particular arguments,
3. -- An unfolding of the remaining texts of Scripture produced for the confirmation of the first general argument for universal redemption,
4. -- Answer to the second general argument for the universality of redemption,
5. -- The last argument from Scripture answered,
6. -- An answer to the twentieth chapter of the book entitled, "The Universality of God's Free Grace," etc., being a collection of all the arguments used by the author throughout the whole book to prove the universality of redemption,
6
7. -- The removal of other remaining objections, Some few Testimonies of the Ancients, An Appendix, in reply to Mr. Joshua Sprigge,
OF THE DEATH OF CHRIST.
PREFATORY NOTE BY THE EDITOR, To the Reader,
1. -- The occasion of this discourse, with the intendment of the whole. 2. -- An entrance into the whole -- Of the nature of the payment made
by Christ, with the right stating of the things in difference, 3. -- The arguments of Grotius, and their defense by Mr. Baxter, about
the penalty undergone by Christ in making satisfaction, considered, 4. -- Farther of the matter of the satisfaction of Christ; wherein is proved
that it was the same that was in the obligation, 5. -- The second head; about justification before believing, 6. -- Of the acts of God's will towards sinners antecedent and consequent
to the satisfaction of Christ -- Of Grotius' judgment herein, 7. -- In particular of the will of God towards them for whom Christ died,
and their state and condition as considered antecedaneous to the death of Christ and all efficiency thereof, 8. -- Of the will of God in reference to them for whom Christ died, immediately upon the consideration of his death; and their state and condition before actual believing in relation thereunto, 9. -- A digression concerning the immediate effect of the death of Christ, 10. -- Of the merit of Christ, and its immediate efficacy -- What it effecteth --In what it resteth; with the state of those for whom Christ died in reference to his death, and of their right to the fruits of his death before believing, 11. -- More particularly of the state and right of them for whom Christ died, before believing, 12. -- Of the way whereby they actually attain and enjoy faith and grace who have a right thereunto by the death of Christ,
7
13. -- The removal of sundry objections to some things formerly taught about the death of Christ, upon the principles now delivered,
A DISSERTATION ON DIVINE JUSTICE.
PREFATORY NOTE BY THE EDITOR, To the Public, Epistle Dedicatory, The Preface to the Reader,
Part 1.
1. -- The introduction -- The design of the work -- Atheists -- The prolepsis of
divine justice in general -- The divisions of justice, according to Aristotle-The sentiments of the schoolmen respecting these -- Another division -- Justice considered absolutely; then in various respects,
2. -- The universal justice of God -- The idle fancies of the schoolmen -- The
arguments of Durandus against commutative justice -- Suarez's censure of the scholastic reasonings -- His opinion of divine justice -- The examination of it -- A description of universal justice from the sacred writings -- A division of it in respect of its egress -- Rectitude of government in God, what, and of what kind -- Definitions of the philosophers and lawyers -- Divisions of the justice of government -- A caution respecting these -- Vindicatory justice -- The opinions of the partisans -- An explication of the true opinion -- Who the adversaries are -- The state of the controversy farther considered,
3. -- A series of arguments in support of vindicatory justice -- First, from the
Scriptures -- Three divisions of the passages of Scripture -- The first contains those which respect the purity and holiness of God -- the second, those which respect God as the judge -- What it is to judge with justice -- The third, those which respect the divine supreme right. A second argument is taken from the general consent of mankind -- A threefold testimony of that consent -- The first from the Scriptures -- Some testimonies of the heathens -- The second from the power of conscience -- Testimonies concerning that power -- The mark set upon Cain -- The expression of the Emperor Adrian when at the point of death -- The consternation of mankind at prodigies -- The horror of the wicked, whom even fictions terrify -- Two conclusions -- The third testimony, from the confession of all nations -- A vindication of the argument against Rutherford -- The regard paid to sacrifices among the nations -- Different kinds of the same -- Propitiatory sacrifices -- Some instances of them
4. -- The origin of human sacrifices -- Their use among the Jews, Assyrians, Germans,
Goths, the inhabitants of Marseilles, the Normans, the Francs, the Tyrians, the Egyptians, and the ancient Gauls -- Testimonies of Cicero and Caesar that they were used among the Britons and Romans by the Druids -- A fiction of Apion concerning the worship in the temple of Jerusalem -- The names of some persons sacrificed -- The use of human sacrifices among the Gentiles proved from Clemens of Alexandria, Dionysius of Halicarnassus, Porphyry Philo, Eusebius, Tertullian,
8
Euripides -- Instances of human sacrifices in the sacred Scriptures -- The remarkable obedience of Abraham -- What the neighboring nations might have gathered from that event -- Why human sacrifices were not instituted by God -- The story of Iphigenia -- The history of Jephthah -- Whether he put his daughter to death -- The cause of the difficulty -- The impious sacrifice of the king of Moab -- The abominable superstition of the Rugiani -- The craftiness of the devil -- Vindications of the argument -- The same concluded,
5. -- The third argument -- This divine attribute demonstrated in the works of
providence -- That passage of the apostle to the Romans, <450118>Romans 1:18, considered -- Anger, what it is -- The definitions of the philosophers -- The opinion of Lactanius concerning the anger of God -- Anger often ascribed to God in the holy Scriptures --In what sense this is done -- The divine anger denotes, 1. The effect of anger; 2. The will of punishing -- What that will is in God -- Why the justice of God is expressed by anger -- The manifestation of the divine anger, what it is -- How it is "revealed from heaven" -- The sum of the argument. The fourth argument -- Vindicatory justice revealed in the cross of Christ The attributes of God, how displayed in Christ -- Heads of other arguments -- The conclusion,
6. -- Another head of the first part of the dissertation -- Arguments for the necessary
egress of vindicatory justice from the supposition of sin -- The first argument -- God's hatred of sin, what -- Whether God by nature hates sin, or because he wills so to do -- Testimonies from holy Scripture -- Dr. Twisse's answer -- The sum of it -- The same obviated -- The relation of obedience to reward and of sin to punishment not the same -- Justice and mercy, in respect of their exercise, different -- The second argument -- The description of God in the Scriptures in respect of sin -- In what sense he is called a "consuming fire" -- Twisse's answer refuted -- The fallacies of the answer,
7. -- The third argument -- The non-punishment of sin is contrary to the glory of
God's justice -- Likewise of his holiness and dominion -- A fourth argument -- The necessity of a satisfaction being made by the death of Christ - No necessary cause or cogent reason for the death of Christ according to the adversaries -- The objection refuted -- The use of sacrifices -- The end of the first part of the dissertation,
Part 2.
8. -- Objections of the adversaries answered -- The RACOVIAN CATECHISM particularly
considered -- The force of the argument for the satisfaction of Christ from punitory justice -- The catechists deny that justice to be inherent in God; and also sparing mercy -- Their first argument weighed and refuted -- Justice and mercy are not opposite -- Two kinds of the divine attributes -- Their second and third arguments, with the answers annexed,
9. -- CRELLIUS taken to task -- His first mistake -- God doth not punish sins as being
endowed with supreme dominion -- The first argument of Crellius -- The answer -- The translation of punishment upon Christ, in what view made by God -- Whether the remission of sins, without a satisfaction made, could take place without injury to anyone -- To whom punishment belongs -- Whether everyone can resign his right -- Right twofold -- The right of debt, what; and what that of government
9
-- A natural and positive right -- Positive right, what -- A description also of natural right -- Concessions of Crellius,
10. -- The opinion of SOCINUS considered -- What he thought of our present
question, namely, that it is the hinge on which the whole controversy concerning the satisfaction of Christ turns -- His vain boasting, as if, having disproved this vindicatory justice, he had snatched the prize from his adversaries -- Other clear proofs of the satisfaction of Christ -- That it is our duty to acquiesce in the revealed will of God -- The truth not to be forsaken -- Marcy and justice not opposite -- Vain distinctions of Socinus concerning divine justice -- The consideration of these distinctions -- His first argument against vindicatory justice -- The solution of it -- The anger and severity of God, what -- Universal and particular justice, in what they agree -- The false reasoning and vain boasting of the adversary,
11. -- The arguments of Socinus against punitory justice weighed -- A false hypothesis
of his -- Sins, in what sense they are debts -- The first argument of Socinus, in which he takes for granted what ought to have been proved -- A trifling supposition substituted for a proof -- Whether that excellence by virtue of which God punishes sins be called justice in the Scriptures -- The severity of God, what -- Our opponent's second argument -- It labors under the same deficiency as the first -- It is not opposite to mercy to punish the guilty -- The mercy of God, what -- there is a distinction between acts and habits -- Our opponent confounds them -- The mercy of God infinite, so also his justice -- A distinction of the divine attributes -- In pardoning sins through Jesus Christ, God hath exercised infinite justice and infinite mercy -- The conclusion of the contest with Socinus,
12. -- The progress of the dispute to the theologians of our own country -- The
supreme authority of divine truth -- Who they are, and what kind of men, who have gone into factions about this matter -- The Coryphseus of the adversaries, the very illustrious Twisse -- The occasion of his publishing his opinion -- The opinion of the Arminians -- The effects of the death of Christ, what -- Twisse acknowledges punitory justice to be natural to God -- The division of the dispute with Twisse -- Maccovius' answers to the arguments of Twisse -- The plan of our disputation,
13. -- TWISSE'S first argument -- Its answer -- A trifling view of the divine attributes
-- Whether God could, by his absolute power, forgive sins without a satisfaction -- To let sins pass unpunished implies a contradiction; and that twofold -- What these contradictions are -- Whether God may do what man may do -- Whether every man may renounce his right -- Whether God cannot forgive sins because of his justice -- The second argument -- Its answer -- Distinctions of necessity -- God doth no work without himself from absolute necessity -- Conditional necessity -- Natural necessity twofold -- God doth not punish to the extent of his power, but to the extent of his justice -- God always acts with a concomitant liberty -- An argument of the illustrious Vossius considered -- God a "consuming fire," but an intellectual one -- An exception of Twisse's -- Whether, independent of the divine appointment, sin would merit punishment -- In punishment, what things are to be considered -- The relation of obedience to reward and disobedience to punishment not the same -- The comparison between mercy and justice by Vossius improperly instituted,
14. -- Twisse's third argument -- A dispensation with regard to the punishment of sin,
what, and of what kind -- The nature of punishment and its circumstances -- The
10
instance of this learned opponent refuted -- The considerations of rewarding and punishing different -- How long, and in what sense, God can dispense with the punishment due to sin -- God the supreme governor of the Jewish polity; also, the Lord of all -- The fourth argument of Twisse -- The answer -- Whether God can inflict punishment on an innocent person -- In what sense God is more willing to do acts of kindness than to punish -- What kind of willingness that assertion respects -- The conclusion of the answer to Twisse's principal arguments,
15. -- The defense of Sibrandus Lubbertus against Twisse -- The agreement of these
very learned men in a point of the utmost importance -- A vindication of his argument from God's hatred against sin -- Liberality and justice different -- The opinion of Lubbertus undeservedly charged with atheism -- What kind of necessity of operation we suppose in God; this pointed out -- The sophistical reasoning of this learned writer -- How God is bound to manifest any property of his nature -- The reasons of Lubbertus, and Twisse's objections to the same considered -- That passage of the apostle, <450132>Romans 1:32, considered and vindicated -- His mode of disputing rejected -- The force of the argument from <450132>Romans 1:32 -- The "righteous judgment of God," what -- Our federal representative, and those represented by him, are one mystical body -- An answer to Twisse's arguments -- <023406>Exodus 34:6, 7; the learned writer's answer respecting that passage -- A defense of the passage -- Punitory justice a name of God -- Whether those for whom Christ hath made satisfaction ought to be called guilty -- <190504>Psalm 5:4-6, the sense of that passage considered -- From these three passages the argument is one and the same -- Lubbertus' argument from the definition of justice weighed -- How vindicatory justice is distinguished from universal -- The nature of liberality and justice evidently different -- Punishment belongs to God -- In inflicting punishment, God vindicates his right -- Will and necessity, whether they be opposite -- The end of the defense of Lubbertus,
16. -- Piscator's opinion of this controversy -- How far we assent to it -- Twisse's
arguments militate against it -- How God punishes from a natural necessity -- How God is a "consuming fire" -- God's right, of what kind -- Its exercise necessary, from some thing supposed -- Whence the obligation of God to exercise it arises -- Other objections of Twisse discussed,
17. -- RUTHERFORD reviewed -- An oversight of that learned man -- His opinion of
punitory justice -- He contends that divine justice exists in God freely -- The consideration of that assertion -- This learned writer and Twisse disagree -- His first argument -- Its answer -- The appointment of Christ to death twofold -- The appointment of Christ to the mediatorial office an act of supreme dominion -- The punishment of Christ an act of punitory justice -- An argument of that learned man easy to answer -- The examination of the same -- The learned writer proves things not denied; passes over things to be denied -- What kind of necessity we ascribe to God in punishing sins -- A necessity upon a condition supposed -- What the suppositions are upon which that necessity is founded -- A difference between those things which are necessary by a decree and those which are so from the divine nature -- The second argument of that learned man -- His obscure manner of writing pointed out -- Justice and mercy different in respect of their exercise -- What it is to owe the good of punitory justice to the universe -- This learned man's third argument -- The answer -- Whether God could forbid sin, and not under the penalty of eternal death -- Concerning the modification of punishment in human
11
courts from the divine appointment -- The manner of it -- What this learned author understands by the "internal court" of God -- This learned author's fourth argument -- All acts of grace have a respect to Christ -- His fifth argument -- The answer -- A dissertation of the various degrees of punishment -- For what reason God may act unequally with equals -- Concerning the delay of punishment, and its various dispensations,
18. -- The conclusion of this dissertation -- The uses of the doctrine herein vindicated
-- The abominable nature of sin -- God's hatred against sin revealed in various ways -- The dreadful effects of sin all over the creation -- Enmity between God and every sin -- Threatenings and the punishment of sin appointed -- The description of sin in the sacred Scriptures -- To what great miseries we are liable through sin -- The excellency of grace in pardoning sin through Christ -- Gratitude and obedience due from the pardoned -- An historical fact concerning Tigranes, king of Armenia -- Christ to be loved for his cross above all things -- The glory of God's justice revealed by this doctrine, and also of his wisdom and holiness
12
QEOMACIA AUTEXOUSIASTIKH
A DISPLAY OF ARMINIANISM:
BEING
A DISCOVERY OF THE OLD PELAGIAN IDOL FREE-WILL, WITH THE NEW GODDESS CONTINGENCY,
ADVANCING THEMSELVES INTO THE THRONE OF THE GOD OF HEAVEN, TO THE PREJUDICE OF HIS GRACE,
PROVIDENCE, AND SUPREME DOMINION OVER THE CHILDREN OF MEN; Wherein
THE M AIN ERRORS BY WHICH THEY ARE FALLEN OFF FROM THE RECEIVED DOCTRINE OF ALL THE REFORMED CHURCHES, WITH THEIR OPPOSITION IN DIVERS PARTICULARS TO THE DOCTRINE ESTABLISHED IN THE CHURCH OF ENGLAND, ARE DISCOVERED AND LAID OPEN OUT OF THEIR OWN WRITINGS AND CONFESSIONS, AND CONFUTED BY THE WORD OF GOD.
Produce your cause, saith the LORD: bring forth your strong reasons, saith the King of Jacob. -- <234121>Isaiah 41:21.
Woe unto him that striveth with his Maker! Let the potsherd strive with the potsherds of the earth. -- <234509>Isaiah 45:9
Qe>v w+ Ake>si>lai kli>maka kai< mo>nov ajna>bhqi eijv ton. -- Constant., apud Socrat., lib. 1. cap. 10.
13
PREFATORY NOTE.
THE relation of man to his Creator has engaged the attention of earnest and thoughtful minds, from the days of the patriarch of Uz to the most recent controversies of modern times. The entrance of sin into the world has vastly complicated this relationship; so that, considered in its various bearings, it involves some of the most difficult problems with which the human intellect has ever attempted to grapple. The extent to which the intellect itself has been weakened and beclouded by the corruption of our nature, renders us the less able to penetrate into the deep mysteries of human duty and destiny. Whether man sins now as essentially affected with the taint of the first sin, and involved in the responsibilities of the first sinner, or sins wholly on his own account and by his own free act, under the bias of no connection with Adam, except what connection obtains between example on the one hand and imitation on the other? whether, on the supposition of a scheme of saving grace, grace is simply divine and external aid to the will of man, already operating freely in the direction of what is good, and so establishing a meritorious claim upon God for the bestowal of such aid, or a supernatural influence creating in man the very liberty itself to will and to do what is good? and whether, in the latter view of divine grace, as bestowed in divine sovereignty, and therefore according to a divine purpose, it can be reconciled with human responsibility? -- are the questions which produced the sharp encounter of keen and conflicting wits between Pelagius and Augustine of old.
Towards the middle of the ninth century, these questions again assumed distinctive prominence in the history of theological speculation. Gottschalc, a monk of Orbais, distinguished himself by his advocacy of the doctrines of Augustine. It was the doctrine of predestination chiefly on which he insisted; and the controversy in his hands assumed this peculiar modification, that not merely the application of gracious influence, but the reference of the atonement, was exhibited as under the limit and regulation of the divine sovereignty and purpose. Not that in this respect he was at variance with Augustine, but the point seems to have been specially and formally mooted in the discussions of this age. His view of predestination embraced an element which may be reckoned an advance on the
14
Augustinian doctrine; for according to him, predestination was twofold, comprehending the punishment of the reprobate as well as the salvation of the elect; but while he held the predestination of men to the punishment of their sin, he was far from holding, as his opponents alleged, that they were predestinated to the commission of sin. Council warred with council in the case of Gottschalc. Gottschalc himself expiated by a death in prison his audacious anticipation of the rights of private judgment and free inquiry in a dark age.
The next revival of the same controversy in substance, though under certain modifications, took place after the Reformation. It is remarkable that at this period discussion on these weighty questions sprang up almost simultaneously in three different parts of Europe, and in three schools of theology, among which a wide diversity existed. The shackles of mediaeval ignorance were burst asunder by the awakening intelligence of Europe; and if we except the controversy between Protestantism and Popery, on which the Reformation hinged, no point could more naturally engage the mind, in the infancy of its freedom, than the compatibility of the divine purpose with human responsibility; on the solution of which problem the nature of redemption seemed to depend, and around which, by the spell of the very mystery attaching to it, human speculation in all ages had revolved. When an interdict still lay on theological inquiry, Thomists and Scotists had discussed it in its metaphysical form, and under a cloud of scholastic subtleties, lest the jealousies of a dominant church should be awakened. But now, when a measure of intellectual freedom had been acquired, and the dispute between free-will on the one hand and efficacious grace on the other involved a practical issue between Rome and Geneva, the question received a treatment almost exclusively theological.
First, perhaps, in the order of time, this discussion was revived in Poland, and in connection with the heresies of Socinus. The divinity of Christ, the nature of the atonement, and the corruption of human nature, are all doctrines essentially connected. It is because Christ is divine that an adequate satisfaction has been rendered, in his sufferings, to the claims of divine justice; and such an atonement is indispensable for our salvation, if man, because dead in sin, has no power to achieve salvation by any merit of his own. A denial of the total corruption of our nature seems essential to the Unitarian system; so far there is common ground between the
15
systems of Pelaglius and Socinus. It is not wonderful that this measure of identity should develop consequences affecting the doctrine of the divine purposes and of predestination, though it is beyond our limits to trace either the necessary or the historical evolution of these consequences. Spanheim, in his "Elenchus Controversiarum," p. 237, ascribes the origin of the Arminian controversy in Holland to certain emissaries, Ostorodius and Voidovius, dispatched by the Polish Socinians into the Low Countries, for the purpose of propagating the tenets of their sect. Their tenets respecting the Trinity and the atonement took no root in these countries; but Spanheim affirms that it was otherwise in regard to certain opinions of Socinus, "quae ille recoxit ex Pelagii disciplinâ," on predestination, free-will, and the ground of justification before God.
About the same time, the Church of Rome was shaken to its center by the same controversy. The Jesuits had always Pelagian leanings, and in the Council of Trent their influence was triumphant, and, so far as its decrees stereotype the Romish creed, sealed the doom of the waning authority of Augustine. Louis Molina, in 1588, made an attempt, in his lectures on "The Concord of Grace and Free-will," to unite the conflicting theories. The Jesuits regarded his attempt with no favor. A lengthened controversy arose, in which Molinism, as partly a deviation from, and partly a compromise of, the fundamental principles of the Augustinian system, was effectually assailed by the piety of Jansen, the learning of Arnauld, and the genius of Pascal, till the bull Unigenitus secured a lasting triumph for Jesuitism, by the authoritative condemnation of the doctrines of Augustine, as declared in the collection of extracts from his writings which Jansen had published under the title "Augustinus."
But it was in Holland that the controversy on this point arose which had the chief influence on British theology, and reduced the questions at issue to the shape under which they are discussed by Owen in his "Display of Arminianism." On the death of an eminent theologian of the name of Junius, Arminius was called to the vacant chair in the University of Leyden. Gomar, a professor in the same university, and the Presbytery of Amsterdam, opposed his appointment, on the ground of his erroneous principles. On giving a pledge that he would teach nothing at variance with the Belgic Confession and Catechism, he was allowed to enter on his office as professor in 1603. Gomar and he again fell into a dispute on the subject
16
of predestination, -- the origin of prolonged troubles and controversies in the Church of Holland. Gomar and his party were supported by the majority of the clergy in the church. Arminius depended upon the political support of the state. The former sought a national synod to adjudicate on the prevailing controversy. The latter, having the ear of the state, contrived to prevent it. Stormy scenes ensued, amid which Arminius died, and Episcopius became the leader of the Remonstrants, as his followers were called, from a remonstrance which they submitted in 1610 to the States of Holland and West Friesland. The Remonstrants levied soldiers to sustain their cause, and the provinces resounded with military preparations. At last, profiting by the confusion, Maurice, the head of the house of Orange, by a series of daring and reckless movements, seized upon the government of the States. In deference to Gomar and his party, he convened a general synod on the 13th November 1618. The doctrines of Arminius were condemned, and five articles were drawn up and published as the judgment of the synod on the points in dispute. The first asserts election by grace, in opposition to election on the ground of foreseen excellence; in the second God is declared to have willed that Christ should efficaciously redeem all those, and those only, who from eternity were chosen to salvation; the third and fourth relate to the moral impotence of man, and the work of the Spirit in conversion; and the fifth affirms the doctrine of the perseverance of the saints. The Church of France embodied these articles among her own standards. The Church of Geneva as cordially acquiesced in them.
Four English deputies, Drs. Carleton, Hall, Davenant, and Ward, together with Dr. Balcanquhal from Scotland, by the command of James VI., repaired to Holland, and took their place in the Synod of Dort, in accordance with a request of the Dutch Church to be favored with the aid and countenance of some delegates from the British Churches. The proceedings of the Synod of Dort had the sanction of these British divines. No doubt can be entertained that the Thirty-nine Articles of the Church of England were not Arminian; but on the elevation of Laud to the see of Canterbury, Arminianism grew strong within its pale. A royal prohibition was issued against all discussion of the controverted points in the pulpit. All ecclesiastical preferments at the disposal of the Crown were bestowed on those who leaned to Arminian views. "The fates of our church," says
17
Owen, in the note to the reader prefixed to the following treatise, "having of late devolved the government thereof into the hands of men tainted with this poison, Arminianism became backed with the powerful arguments of praise and preferment, and quickly prevailed to beat poor naked truth into a corner." It would, however, be neither fair nor correct if the statement of these facts left an impression that Arminianism made progress solely through the help of royal and prelatic favor. It was embraced and supported by some authors to whom no sinister motives can be imputed; and the cause has never found an abler advocate than John Goodwin, whose name, for his publications against the royal interest, was associated with that of Milton, in the legal proceedings instituted against them both at the Restoration.
At this juncture, Owen felt it his duty to oppose the innovations on the received doctrine of the church, by the publication of a work in which the views of the Arminians are exhibited on all the leading topics of the controversy, with the exception of three points, relating to universal grace, justification, and the perseverance of the saints. He substantiates his statements regarding the Arminian tenets by copious quotations from the works of the Dutch Remonstrants; and contrasts them, at the close of each chapter, with passages from Scripture. Exception may be taken to this course, as the sentence of any author, detached from the context, may convey a meaning which is essentially modified by it. Some of these quotations are so far accommodated by Owen as to present a full statement of a particular opinion, instead of appearing in the parenthetic and incidental form which they present in the original works, as merely parts of a sentence. We did not feel it needful to interfere with them in this shape; for, so far as we can judge, our author evinces perfect integrity in all the quotations to which he has recourse, and the slight alterations occasionally made on them never superinduce a dishonest or mistaken gloss on the views of the authors from whom the passages are selected. It may be questioned if Owen sufficiently discriminates the doctrine of Arminius from the full development which his system, after his death, received in the hands of his followers. Sometimes, moreover, opinions possessing the distinctive features of Pelagianism are confounded with Arminianism, strictly so called. Our author, perhaps, may be vindicated on the ground that it was his object to exhibit Arminianism as current and
18
common in his day; and his quotations seem to prove that his Display of it was not far from the truth, though, from the refinement of modern discrimination on some of the points, many an Arminian would hardly subscribe to some of the statements as a correct representation of his creed, and a Calvinistic author is under obvious temptation to run up Arminian views into what he may esteem their legitimate consequences in the extravagance of the Pelagian theory. The style is simple; some polish appears in the composition; and occasionally a degree of ornament and pleasantry is employed (as when he enters on the question of Free-will, chap. 12.), which is rare with Owen, who perhaps prided himself on the studious rejection of literary elegance. It could be wished that he had risen superior to the vice of the age in such discussions, by manifesting less acerbity of temper and diction in the refutation of the views which he combats in this work. It was Owen's first publication (1642), and immediately brought him into notice. The living of Fordham in Essex was conferred upon him by the Committee of Religion, to whom the work is dedicated. -- ED.
2 Martii, anno Domini 1642.
IT is this day ordered, by the Committee of the House of Commons in Parliament for the Regulating of Printing and Publishing of Books, That this book, entitled "A Display of Arminianism," be printed. JOHN WHITE.
19
TO THE RIGHT HONORABLE
THE LORDS AND GENTLEMEN OF THE COMMITTEE FOR RELIGION, F1
THE many ample testimonies of zealous reverence to the providence of God, as well as affectionate care for the privileges of men, which have been given by this honorable assembly of parliament, encourage the adorers of the one, no less than the lovers of the other, to vindicate that also from the encroachments of men. And as it was not, doubtless, without divine disposition that those should be the chiefest agents in robbing men of their privileges who had nefariously attempted to spoil God of his providence; so we hope the same all-ruling hand hath disposed of them to be glorious instruments of re-advancing his right and supreme dominion over the hearts of men whose hearts he hath prepared with courage and constancy to establish men in their inviolated rights, by reducing a sweet harmony between awful sovereignty and a wellmoderated liberty. Now, the first of these being demandated to your particular care, I come unto you with a bill of complaint against no small number in this kingdom, who have wickedly violated our interest in the providence of God, and have attempted to bring in the foreign power of an old idol, to the great prejudice of all the true subjects and servants of the Most High. My accusation I make good by the evidence of the fact, joined with their own confessions. And because, to waive the imputation of violent intrusion into the dominion of another, they lay some claim and pretend some title unto it, I shall briefly show how it is contrary to the express terms of the great charter of Heaven to have any such power introduced amongst men. Your known love to truth and the gospel of Christ makes it altogether needless for me to stir you up by any motives to hearken to this just complaint, and provide a timely remedy for this growing evil; especially since experience hath so clearly taught us here, in England, that not only eternal but temporal happiness also dependeth on the flourishing of the truth of Christ's gospel.
Justice and religion were always conceived as the main columns and upholders of any state or commonwealth; like two pillars in a building,
20
whereof the one cannot stand without the other, nor the whole fabric without them both. As the philosopher spake of logic and rhetoric, they are artes antis> trofai, mutually aiding each other, and both aiming at the same end, though in different manners; so they, without repugnancy, concur and sweetly fall in one with another, for the reiglement and direction of every person in a commonwealth, to make the whole happy and blessed: and where they are both thus united, there, and only there, is the blessing in assurance whereof Hezekiah rejoiced, -- truth and peace. An agreement without truth is no peace, but a covenant with death, a league with hell, a conspiracy against the kingdom of Christ, a stout rebellion against the God of heaven; and without justice, great commonwealths are but great troops of robbers. Now, the result of the one of these is civil peace; of the other, ecclesiastical: betwixt which two there is a great sympathy, a strict connection, having on each other a mutual dependence. Is there any disturbance of the state? it is usually attended with schisms and factions in the church; and the divisions of the church are too often even the subversions of the commonwealth. Thus it hath been ever since that unhappy difference between Cain and Abel; which was not concerning the bounds and limits of their inheritance, nor which of them should be heir to the whole world, but about the dictates of religion, the offering of their sacrifices. This fire, also, of dissension hath been more stirred up since the Prince of Peace hath, by his gospel, sent the sword amongst us; for the preaching thereof, meeting with the strongholds of Satan and the depraved corruption of human nature, must needs occasion a great shaking of the earth. But most especially, distracted Christendom hath found fearful issues of this discord, since the proud Romish prelates have sought to establish their hell-broached errors, by inventing and maintaining uncharitable, destructive censures against all that oppose them: which, first causing schisms and distractions in the church, and then being helped forward by the blindness and cruelty of ambitious potentates, have raised war of nation against nation, -- witness the Spanish invasion of `88; f2 [and war] of a people within themselves, as in the late civil wars of France, where, after divers horrible massacres, many chose rather to die soldiers than martyrs.
And, oh, that this truth might not, at this day, be written with the blood of almost expiring Ireland! Yea, it hath lastly descended to dissension betwixt
21
private parties, -- witness the horrible murder of Diazius, whose brains were chopped out with an axe by his own brother Alphonsus, f3 for forsaking the Romish religion; what rents in [the] State, what grudgings, hatreds, and exasperations of mind among private men, have happened by reason of some inferior differences, we all at this day grieve to behold. "Tantum religio potuit suadere malorum!" Most concerning, then, is it for us to endeavor obedience to our Savior's precept, of seeking first the kingdom of God, that we may be partakers of the good things comprised in the promise annexed. Were there but this one argument for to seek the peace of the church, because thereon depends the peace of the commonwealth, it were sufficient to quicken our utmost industry for the attaining of it. Now, what peace in the church without truth? All conformity to anything else is but the agreement of Herod and Pilate to destroy Christ and his kingdom. Neither is it this or that particular truth, but the whole counsel of God revealed unto us, without adding or detracting, whose embracement is required to make our peace firm and stable. No halting betwixt Jehovah and Baal, Christ and Antichrist; as good be all Philistine, and worshippers of Dagon, as to speak part the language of Ashdod and part the language of the Jews: hence, hence hath been the rise of all our miseries, of all our dissensions, whilst factious men labored everyday to commend themselves to them who sat aloft in the temple of God, by introducing new popish-arminian errors, whose patronage they had wickedly undertaken. Who would have thought that our church would ever have given entertainment to these Belgic semi-Pelagians, who have cast dirt upon the faces and raked up the ashes of all those great and pious souls whom God magnified, in using as his instruments to reform his church; to the least of which the whole troop of Arminians shall never make themselves equal, though they swell till they break? What benefit did ever come to this church by attempting to prove that the chief part in the several degrees of our salvation is to be ascribed unto ourselves, rather than God? -- which is the head and sum of all the controversies between them and us. And must not the introducing and fomenting of a doctrine so opposite to that truth our church hath quietly enjoyed ever since the first Reformation necessarily bring along with it schisms and dissensions, so long as any remain who love the truth, or esteem the gospel above preferment? Neither let any deceive your wisdoms, by affirming that they are differences of an inferior nature that are at this day agitated between
22
the Arminians and the orthodox divines of the reformed church. Be pleased but to cast an eye on the following instances, and you will find them hewing at the very root of Christianity. Consider seriously their denying of that fundamental article of original sin. Is this but a small escape in theology? -- why, what need of the gospel, what need of Christ himself, if our nature be not guilty, depraved, corrupted? Neither are many of the rest of less importance. Surely these are not things "in quibus possimus dissentire salvâ pace ac charitate," as Austin speaks, -- "about which we may differ without loss of peace or charity." One church cannot wrap in her communion Austin and Pelagius, Calvin and Arminius. I have here only given you a taste, whereby you may judge of the rest of their fruit, -- "mors in olla, mors in olla;" their doctrine of the final apostasy of the elect, of true believers, of a wavering hesitancy concerning our present grace and future glory, with divers others, I have wholly omitted: those I have produced are enough to make their abettors incapable of our churchcommunion. The sacred bond of peace compasseth only the unity of that Spirit; which leadeth into all truth. We must not offer the right hand of fellowship, but rather proclaim iJeron< pol> emon, f4 "a holy war," to such enemies of God's providence, Christ's merit, and the powerful operation of the Holy Spirit. Neither let any object, that all the Arminians do not openly profess all these errors I have recounted. Let ours, then, show wherein they differ from their masters. f5 We see their own confessions; we know their arts, baq> h kai< meqodeia> v tou~ Santana,~ -- "the depths and crafts of Satan;" we know the several ways they have to introduce and insinuate their heterodoxies into the minds of men. With some they appear only to dislike our doctrine of reprobation; with others, to claim an allowable liberty of the will: but yet, for the most part, -- like the serpent, wherever she gets in her head, she will wriggle in her whole body, sting and all, -- give but the least admission, and the whole poison must be swallowed. What was the intention of the maintainers of these strange assertions amongst us I know not, -- whether the efficacy of error prevailed really with them or no, or whether it were the better to comply with Popery, and thereby to draw us back again unto Egypt; -- but this I have heard, that it was affirmed on knowledge, in a former parliament, that the introduction of Arminianism amongst us was the issue of a Spanish consultation. It is a strange story that learned Zanchius f6 tells us, how, upon the death of the Cardinal of Lorraine there was found in his study a
23
note of the names of divers German doctors and ministers, being Lutherans, to whom was paid an annual pension, by the assignment of the cardinal, that they might take pains to oppose the Calvinists; and so, by cherishing dissension, reduce the people again to Popery. If there be any such amongst us, who, upon such poor inconsiderable motives, would be won to betray the gospel of Christ, God grant them repentance before it be too late! However, upon what grounds, with what intentions, for what ends soever, these tares have been sowed amongst us by envious men, the hope of all the piously learned in the kingdom is, that, by your effectual care and diligence, some means may be found to root them out. Now, God Almighty increase and fill your whole honorable society with wisdom, zeal, knowledge, and all other Christian graces, necessary for your great calling and employments; which is the daily prayer, of your most humble and devoted servant,
JOHN OWEN.
24
TO THE CHRISTIAN READER.
READER, -- Thou canst not be such a stranger in our Israel as that it should be necessary for me to acquaint thee with the first sowing and spreading of these tares in the field of the church, much less to declare what divisions and thoughts of heart, what open bitter contentions, to the loss of ecclesiastical peace, have been stirred up amongst us about them. Only some few things, relating to this my particular endeavor, I would willingly premonish thee of: --
First, Never were so many prodigious errors introduced into a church, with so high a hand and so little opposition, as these into ours, since the nation of Christians was known in the world. The chief cause I take to be that which AEneas Sylvius gave why more maintained the pope to be above the council than the council above the pope, -- because popes gave archbishoprics, bishoprics, etc., but the councils sued "in forma pauperis," and, therefore, could scarce get an advocate to plead their cause. The fates of our church having of late devolved the government thereof into the hands of men tainted with this poison, Arminianism became backed with the powerful arguments of praise and preferment, and quickly prevailed to beat poor naked Truth into a corner. It is high time, then, for all the lovers of the old way to oppose this innovation, prevailing by such unworthy means, before our breach grow great like the sea, and there be none to heal it.
My intention in this weak endeavor (which is but the undigested issue of a few broken hours, too many causes, in these furious malignant days, continually interrupting the course of my studies), is but to stir up such who, having more leisure and greater abilities, will not as yet move a finger to help [to] vindicate oppressed truth.
In the meantime, I hope this discovery may not be unuseful, especially to such who, wanting either will or abilities to peruse larger discourses, may yet be allured by their words, which are smoother than oil, to taste the poison of asps that is under their lips. Satan hath baq> h kai< meqodeia> v, depths where to hide, and methods how to broach his lies; and never did any of his emissaries employ his received talents with more skill and
25
diligence than our Arminians, laboring earnestly, in the first place, to instill some errors that are most plausible, intending chiefly an introduction of them that are more palpable, knowing that if those be for a time suppressed until these be well digested, they will follow of their own accord. Wherefore, I have endeavored to lay open to the view of all some of their foundation-errors, not usually discussed, on which the whole inconsistent superstructure is erected, whereby it will appear how, under a most vain pretense of farthering piety, they have prevaricated against the very grounds of Christianity; wherein, --
First, I have not observed the same method in handling each particular controversy, but followed such several ways as seemed most convenient to clear the truth and discover their heresies.
Secondly, Some of their errors I have not touched at all, -- as those concerning universal grace, justification, the final apostasy of true believers, -- because they came not within the compass of my proposed method, as you may see chap. 1., where you have the sum of the whole discourse.
Thirdly, I have given some instances of their opposing the received doctrine of the church of England, contained in divers of the Thirty-nine Articles; which would it did not yield us just cause of farther complaint against the iniquity of those times whereinto we were lately fallen! Had a poor Puritan offended against half so many canons as they opposed articles, he had forfeited his livelihood, if not endangered his life. I would I could hear any other probable reason why divers prelates were so zealous for the discipline and so negligent of the doctrine of the church, but because the one was reformed by the word of God, the other remaining as we found it in the times of Popery.
Fourthly, I have not purposely undertaken to answer any of their arguments, referring that labor to a farther design, even a clearing of our doctrine of reprobation, and of the administration of God's providence towards the reprobates, and over all their actions, from those calumnious aspersions they cast upon it; but concerning this, I fear the discouragements of these woeful days will leave me nothing but a desire that so necessary a work may find a more able pen.
26
27
28
A DISPLAY OF ARMINIANISM.
SYN QEW|.
CHAPTER 1.
OF THE TWO MAIN ENDS AIMED AT BY THE ARMINIANS, BY THEIR INNOVATIONS IN THE RECEIVED DOCTRINE OF THE
REFORMED CHURCHES.
THE soul of man, by reason of the corruption of nature, is not only darkened (<490418>Ephesians 4:18; <430105>John 1:5; 1<460214> Corinthians 2:14) with a mist of ignorance, whereby he is disenabled for the comprehending of divine truth, but is also armed with prejudice and opposition against some parts thereof, f7 which are either most above or most contrary to some false principles which he hath framed unto himself. As a desire of selfsufficiency was the first cause of this infirmity, so a conceit thereof is that wherewith he still languisheth; nothing doth he more contend for than an independency of any supreme power, which might either help, hinder, or control him in his actions. This is that bitter root from whence have sprung all those heresies f8 and wretched contentions which have troubled the church, concerning the power of man in working his own happiness, and his exemption from the over-ruling providence of Almighty God. All which wrangling disputes of carnal reason against the word of God come at last to this head, Whether the first, and chiefest part, in disposing of things in this world, ought to be ascribed to God or man? Men for the most part have vindicated this pre-eminence unto themselves, f9 by exclamations that so it must be, or else that God is unjust, and his ways unequal. Never did any men, "postquam Christiana gens esse caepit," more eagerly endeavor the erecting of this Babel than the Arminians, the modern blinded patrons of human self-sufficiency; all whose innovations in the received doctrine of the reformed churches aim at and tend to one of these two ends: --
FIRST, To exempt themselves from God's jurisdiction, -- to free themselves from the supreme dominion of his all-ruling providence; not to
29
live and move in him, but to have an absolute independent power in all their actions, so that the event of all things wherein they have any interest might have a considerable relation to nothing but chance, contingency, and their own wills; -- a most nefarious, sacrilegious attempt! To this end, --
First, They deny the eternity and unchangeableness of God's decrees; for these being established, they fear they should be kept within bounds from doing any thing but what his counsel hath determined should be done. If the purposes of the Strength of Israel be eternal and immutable, their idol free-will must be limited, their independency prejudiced; wherefore they choose rather to affirm that his decrees are temporary and changeable, yea, that he doth really change them according to the several mutations he sees in us: which, how wild a conceit it is, how contrary to the pure nature of God, how destructive to his attributes, I shall show in the second chapter.
Secondly, They question the prescience or foreknowledge of God; for if known unto God are all his works from the beginning, if he certainly foreknew all things that shall hereafter come to pass, it seems to cast an infallibility of event upon all their actions, which encroaches upon the large territory of their new goddess, contingency; nay, it would quite dethrone the queen of heaven, and induce a kind of necessity of our doing all, and nothing but what God foreknows. Now, that to deny this prescience is destructive to the very essence of the Deity, and plain atheism, shall be declared, chapter the third.
Thirdly, They depose the all-governing providence of this King of nations, denying its energetical, effectual power, in turning the hearts, ruling the thoughts, determining the wills, and disposing the actions of men, by granting nothing unto it but a general power and influence, to be limited and used according to the inclination and will of every particular agent; so making Almighty God a desirer that many things were otherwise than they are, and an idle spectator of most things that are done in the world: the falseness of which assertions shall be proved, chapter the fourth.
Fourthly, They deny the irresistibility and uncontrollable power of God's will, affirming that oftentimes he seriously willeth and in-tendeth what he cannot accomplish, and so is deceived of his aim; nay, whereas he desireth, and really intendeth, to save every man, it is wholly in their own power whether he shall save any one or no; otherwise their idol free-will should
30
have but a poor deity, if God could, how and when he would, cross and resist him in his dominion. Concerning this see chapter the fifth. "His gradibus itur in coelum." Corrupted nature is still ready, either nefariously, with Adam, to attempt to be like God, or to think foolishly that he is altogether like unto us, <195001>Psalm 50; one of which inconveniences all men run into, who have not learned to submit their frail wills to the almighty will of God, and captivate their understandings to the obedience of faith. [See chapter fifth.]
SECONDLY, The second end at which the new doctrine of the Arminians aimeth is, to clear human nature from the heavy imputation of being sinful, corrupted, wise to do evil but unable to do good; and so to vindicate unto themselves a power and ability of doing all that good which God can justly require to be done by them in the state wherein they are, -- of making themselves differ from others who will not make so good use of the endowments of their natures; that so the first and chiefest part in the work of their salvation may be ascribed unto themselves; -- a proud Luciferian endeavor! To this end, --
First, They deny that doctrine of predestination whereby God is affirmed to have chosen certain men before the foundation of the world, that they should be holy, and obtain everlasting life by the merit of Christ, to the praise of his glorious grace, -- any such predestination which may be the fountain and cause of grace or glory, determining the persons, according to God's good pleasure, on whom they shall be bestowed: for this doctrine would make the special grace of God to be the sole cause of all the good that is in the elect more than [in] the reprobates; would make faith the work and gift of God, with divers other things, which would show their idol to be nothing, of no value. Wherefore, what a corrupt heresy they have substituted into the place hereof see chapter the sixth.
Secondly, They deny original sin and its demerit; which being rightly understood, would easily demonstrate that, notwithstanding all the labor of the smith, the carpenter, and the painter, yet their idol is of its own nature but an unprofitable block; it will discover not only the impotency of doing good which is in our nature, but show also whence we have it: see chapter the seventh.
31
Thirdly, If ye will charge our human nature with a repugnancy to the law of God, they will maintain that it was also in Adam when he was first created, and so comes from God himself: chapter the eighth.
Fourthly, They deny the efficacy of the merit of the death of Christ; -- both that God intended by his death to redeem his church, or to acquire unto himself a holy people; as also, that Christ by his death hath merited and procured for us grace, faith, or righteousness, and power to obey God, in fulfilling the condition of the new covenant. Nay, this were plainly to set up an ark to break their Dagon's neck; for, "what praise," say they, "can be due to ourselves for believing, if the blood of Christ hath procured God to bestow faith upon us?" "Increpet to Deus, O Satan!" See chapters nine and ten.
Fifthly, If Christ will claim such a share in saving of his people, of them that believe in him, they will grant some to have salvation quite without him, that never heard so much as a report of a Savior; and, indeed, in nothing do they advance their idol nearer the throne of God than in this blasphemy: chapter eleven.
Sixthly, Having thus robbed God, Christ, and his grace, they adorn their idol free-will with many glorious properties no way due unto it: discussed, chapter twelve, where you shall find how, "movet cornicula risum, furtivis nudata coloribus."
Seventhly, They do not only claim to their new-made deity a saving power, but also affirm that he is very active and operative in the great work of saving our souls, --
First, In fitly preparing us for the grace of God, and so disposing of ourselves that it becomes due unto us: chapter thirteen.
Secondly, In the effectual working of our conversion together with it: chapter fourteen.
And so at length, with much toil and labor, they have placed an altar for their idol in the holy temple, on the right hand of the altar of God, and on it offer sacrifice to their own net and drag; at least, "nec Deo, nec libero arbitrio, sed dividatur," -- not all to God, nor all to free-will, but let the sacrifice of praise, for all good things, be divided between them.
32
CHAPTER 2.
OF THE ETERNITY AND IMMUTABILITY OF THE DECREES OF ALMIGHTY GOD, DENIED AND OVERTHROWN BY THE ARMINIANS.
IT hath been always believed among Christians, and that upon infallible grounds, as I shall show hereafter, that all the decrees of God, as they are internal, so they are eternal, acts of his will; and therefore unchangeable and irrevocable. Mutable decrees and occasional resolutions are most contrary to the pure nature of Almighty God. Such principles as these, evident and clear by their own light, were never questioned by any before the Arminians began akj i>nhta kinei~n, and to profess themselves to delight in opposing common notions of reason concerning God and his essence, that they might exalt themselves into his throne. To ascribe the least mutability to the divine essence, with which all the attributes and internal free acts of God are one and the same, was ever accounted uJperbolh< ajfeot> htov, "transcendent atheism," in the highest degree.f10 Now, be this crime of what nature it will, it is no unjust imputation to charge it on the Arminians, because they confess themselves guilty, and glory in the crime.
First, They undermine and overthrow the eternity of God's purposes, by affirming that, in the order of the divine decrees, there are some which precede every act of the creature, and some again that follow them: so Corvinus, f11 the most famous of that sect. Now, all the acts of every creature being but of yesterday, temporary, like themselves, surely, those decrees of God cannot be eternal which follow them in order of time; and yet they press this, especially in respect of human actions, as a certain, unquestionable verity. "It is certain that God willeth or determineth many things which he would not, did not some act of man's will go before it," saith their great master, Arminius. f12 The like affirmeth, with a little addition (as such men do always "proficere in pejus"), his genuine scholar, Nic. Grevin-chovius. f13 "I suppose," saith he, "that God willeth many things which he neither would nor justly could will and purpose, did not some action of the creature precede." And here observe, that in these
33
places they speak not of God's external works, of those actions which outwardly are of him, -- as inflicting of punishments, bestowing of rewards, and other such outward acts of his providence, whose administration we confess to be various, and diversely applied to several occasions, -- but of the internal purposes of God's will, his decrees and intentions, which have no present influence upon, or respect unto, any action of the creature; yea, they deny that concerning many things God hath any determinate resolution at all, or any purpose farther than a natural affection towards them. "God doth or omitteth that towards which, in his own nature and his proper inclination, he is affected, as he findeth man to comply or not to comply with that order which he hath appointed," saith Corvinus. f14 Surely these men care not what indignities they cast upon the God of heaven, so they may maintain the pretended endowments of their own wills; for such an absolute power do they here ascribe unto them, that God himself cannot determine of a thing whereunto, as they strangely phrase it, he is well affected, before, by an actual concurrence, he is sure of their compliance. Now, this imputation, that they are temporary, which they cast upon the decrees of God in general, they press home upon that particular which lies most in their way, the decree of election. Concerning this they tell us roundly, that it is f15 false that election is confirmed from eternity: so the Remonstrants in their Apology, notwithstanding that St Paul tells us that it is the "purpose of God," <450911>Romans 9:11, and that we were "chosen before the foundation of the world," <490104>Ephesians 1:4. Neither is it any thing material what the Arminians there grant, -- namely, that there is a decree preceding this, which may be said to be from everlasting: for seeing that St Paul teacheth us that election is nothing but God's purpose of saving us, to affirm that God eternally decreed that he would elect us is all one as to say that God purposed that in time he would purpose to save us. Such resolutions may be fit for their own wild heads, but must not be ascribed to God only wise.
Secondly, As they affirm them to be temporary and to have had a beginning, so also to expire and have an ending, to be subject to change and variableness. "Some acts of God's will do cease at a certain time," saith Episcopius. f16 What? doth say thing come into his mind that changeth his will? "Yes," saith Arminius, f17 "He would have all men to be saved; but, compelled with the stubborn and incorrigible malice of some, he will have
34
them to miss it." However, this is some recompense, -- denying God a power to do what he will, they grant him to be contented to do what he may, and not much repine at his hard condition. Certainly, if but for this favor, he is a debtor to the Arminians. Thieves give what they do not take. Having robbed God of his power, they will leave him so much goodness as that he shall not be troubled at it, though he be sometimes compelled to what he is very loath to do. How do they and their fellows, the Jesuits, f18 exclaim upon poor Calvin, for sometimes using the hard word of compulsion, describing the effectual, powerful working of the providence of God in the actions of men; but they can fasten the same term on the will of God, and no harm done! Surely he will one day plead his own cause against them. But yet blame them not, "si violandum est jus, regnandi causa violandum est." It is to make themselves absolute that they thus cast off the yoke of the Almighty, and that both in things concerning this life and that which is to come. They are much troubled that it should be said that f19 every one of us bring along with us into the world an unchangeable pre-ordination of life and death eternal; for such a supposal would quite overthrow the main foundation of their heresy, -- namely, that men can make their election void and frustrate, as they jointly lay it down in their Apology. f20 Nay, it is a dream, saith Dr Jackson, f21 to think of God's decrees concerning things to come as of acts irrevocably finished; which would hinder that which Welsingius lays down for a truth, -- to wit, f22 "that the elect may become reprobates, and the reprobates elect." Now, to these particular sayings is their whole doctrine concerning the decrees of God, inasmuch as they have any reference to the actions of men, most exactly conformable; as, --
First, f23 Their distinction of them into peremptory and not peremptory (terms rather used in the citations of litigious courts than as expressions of God's purpose in sacred Scripture), is not, as by them applied, compatible with the unchangeableness of God's eternal purposes. Pro>skairoi, say they, or temporary believers, are elected (though not peremptorily) with such an act of God's will as hath a co-existence every way commensurate, both in its original, continuance, and end, with their fading faith; which sometimes, like Jonah's gourd, is but "filia unius noctis," -- in the morning it flourisheth, in the evening it is cut down, dried up, and withereth. A man in Christ by faith, or actually believing (which to do is,
35
as they say, in every one's own power), f24 is, in their opinion, the proper object of election; -- of election, I say, not peremptory, which is an act pendent, expecting the final perseverance and consummation of his faith; and therefore immutable, because man having fulfilled his course, God hath no cause to change his purpose of crowning him with reward. Thus also (as they teach), a man according to his infidelity, whether present and removable, or obdurate and final, is the only object of reprobation; which, in the latter case, is peremptory and absolute, in the former conditional and alterable. It is the qualities of faith and unbelief on which their election and reprobation do attend. f25 Now, let a faithful man, elected of God according to his present righteousness, apostate [apostatize] totally from grace (as to affirm that there is any promise of God implying his perseverance is with them to overthrow all religion), and let the unbelieving reprobate depose his incredulity and turn himself unto the Lord; answerable to this mutation of their conditions are the changings of the purpose of the Almighty concerning their everlasting state. Again; suppose these two, by alternate courses (as the doctrine of apostasy maintaineth they may), should return each to their former estate, the decrees of God concerning them must again be changed; for it is unjust with him either not to elect him that believes, though it be but for an hour, or not to reprobate unbelievers. Now, what unchangeableness can we fix to these decrees, which it lies in the power of man to make as inconstant as Euripus; making it, beside, to be possible that all the members of Christ's church, whose names are written in heaven, should within one hour be enrolled in the black book of damnation?
Secondly, As these not-peremptory decrees are mutable, so they make the peremptory decrees of God to be temporal. "Final impenitency," say they, "is the only cause, and the finally unrepenting sinner is the only object, of reprobation, peremptory and irrevocable." As the poet thought none happy, f26 so they think no man to be elected, or a reprobate, before his death. Now, that denomination he doth receive from the decrees of God concerning his eternal estate, which must necessarily then be first enacted. The relation that is between the act of reprobation and the person reprobated importeth a co-existence of denomination. When God reprobates a man, he then becomes a reprobate; which if it be not before he hath actually fulfilled the measure of his iniquity, and sealed it up with the
36
talent of final impenitency in his death, the decree of God must needs be temporal, the just Judge of all the world having till then suspended his determination, expecting the last resolution of this changeable Proteus. Nay, that God's decrees concerning men's eternal estates are in their judgment temporal, and not beginning until their death, is plain from the whole course of their doctrine, especially where they strive to prove that if there were any such determination, God could not threaten punishments or promise rewards. "Who," f27 say they, "can threaten punishment to him whom, by a peremptory decree, he will have to be free from punishment?" It seems he cannot have determined to save any whom he threatens to punish if they sin, which [it] is evident he doth all so long as they live in this world; which makes God not only mutable, but quite deprives him of his foreknowledge, and makes the form of his decree run thus: -- "If man will believe, I determine he shall be saved; if he will not, I determine he shall be damned," -- that is, "I must leave him in the meantime to do what he will, so I may meet with him in the end."
Thirdly, They affirm no decree of Almighty God concerning men is so unalterable f28 but that all those who are now in rest or misery might have had contrary lots; -- that those which are damned, as Pharaoh, Judas, etc., might have been saved; and those which are saved, as the blessed Virgin, Peter, John, might have been damned: which must needs reflect with a strong charge of mutability on Almighty God, who knoweth who are his. Divers other instances in this nature I could produce, whereby it would be farther evident that these innovators in Christian religion do overthrow the eternity and unchangeableness of God's decrees; but these are sufficient to any discerning man. And I will add, in the close, an antidote against this poison, briefly showing what the Scripture and right reason teach us concerning these secrets of the Most High.
First, "Known unto God," saith St James, "are all his works from the beginning," <441518>Acts 15:18; whence it hath hitherto been concluded that whatever God doth in time bring to pass, that he decreed from all eternity so to do. All his works were from the beginning known unto him. Consider it particularly in the decree of election, that fountain of all spiritual blessings, that a saving sense and assurance thereof ( 2<610110> Peter 1:10) being attained, might effect a spiritual rejoicing in the Lord, 1<461531> Corinthians 15:31. Such things are everywhere taught as may raise us to the
37
consideration of it as of an eternal act, irrevocably and immutably established: "He hath chosen us before the foundation of the world," <490104>Ephesians 1:4: his "purpose according to election," before we were born, must "stand," <450911>Romans 9:11; for to the irreversible stability of this act of his will he hath set to the seal of his infallible knowledge, 2<550219> Timothy 2:19. His purpose of our salvation by grace, not according to works, was "before the world began," 2<550109> Timothy 1:9: an eternal purpose, proceeding from such a will as to which none can resist, joined with such a knowledge as to which all things past, present, and to come are open and evident, must needs also be, like the laws of the Medes and Persians, permanent and unalterable.
Secondly, The f29 decrees of God, being conformable to his nature and essence, do require eternity and immutability as their inseparable properties. God, and he only, never was, nor ever can be, what now he is not. Passive possibility to any thing, which is the fountain of all change, can have no place in him who is "actus simplex," and purely free from all composition; whence St James affirmeth that "with him is no variableness, neither shadow of turning," <590117>James 1:17; with him, that is, in his will and purposes: and himself by his prophet, "I am the LORD, I change not; therefore ye sons of Jacob are not consumed," <390306>Malachi 3:6; where he proveth the not changing of his gracious purposes, because he is the LORD. The eternal acts of his will not really differing from his unchangeable essence, must needs be immutable.
Thirdly, Whatsoever God hath determined, according to the counsel of his wisdom and good pleasure of his will, to be accomplished, to the praise of his glory, standeth sure and immutable; for
"the Strength of Israel will not lie nor repent; for he is not a man, that he should repent," 1<091529> Samuel 15:29.
"He declareth the end from the beginning, and from ancient times the things that are not yet done, saying, My counsel shall stand, and I will do all my pleasure," <234610>Isaiah 46:10;
which certain and infallible execution of his pleasure is extended to particular contingent events, <234814>Isaiah 48:14. Yea, it is an ordinary thing
38
with the Lord to confirm the certainty of those things that are yet for to come from his own decree; as,
"The LORD of hosts hath sworn, saying, Surely as I have thought, so it shall come to pass; and as I have purposed, it shall stand, that I will break the Assyrian," etc., <231424>Isaiah 14:24,25; --
"It is certain the Assyrian shall be broken, because the Lord hath purposed it;" which were a weak kind of reasoning, if his purpose might be altered. Nay
"He is of one mind, and who can turn him? and what his soul desireth, that he doeth," Job<182313> 23:13.
"The Lord of hosts hath purposed, and who shall disannul it?" <231427>Isaiah 14:27.
So that the purpose of God and immutability of his counsel (<580617>Hebrews 6:17) have their certainty and firmness from eternity, and do not depend on the variable lubricity of mortal men; which we must needs grant, unless we intend to set up impotency against omnipotency, and arm the clay against the potter.
Fourthly, If God's determination concerning any thing should have a temporal original, it must needs be either because he then perceived some goodness in it of which before he was ignorant, or else because some accident did affix a real goodness to some state of things which it had not from him; neither of which, without abominable blasphemy, can be affirmed, seeing he knoweth the end from the beginning, all things from everlasting, being always the same, the fountain of all goodness, of which other things do participate in that measure which it pleaseth him to communicate it unto them. Add to this the omnipotency of God: there is "power and might in his hand," [so] that none is able to withstand him, 2<142006> Chronicles 20:6; which will not permit that any of his purposes be frustrate. In all our intentions, if the defect be not in the error of our understandings, which may be rectified by better information, when we cannot do that which we would, we will do that which we can: the alteration of our purpose is for want of power to fulfill it; which impotency cannot be ascribed to Almighty God, who is "in heaven, and hath done whatsoever he pleased," <19B503>Psalm 115:3. So that the immutability of God's nature, his
39
almighty power, the infallibility of his knowledge, his immunity from error in all his counsels, do show that he never faileth in accomplishing any thing that he proposeth for the manifestation of his glory.
To close up this whole discourse, wherein I have not discovered half the poison contained in the Arminian doctrine concerning God's decrees, I will in brief present to your view the opposition that is in this matter betwixt the word of God and the patrons of free-will: --
S.S. Lib. Arbit.
"He hath chosen us in him before "It is false to say that election is
the foundation of the world,"
confirmed from everlasting," Rem.
<490104>Ephesians 1:4.
Apol.
"He hath called us according to his own purpose and grace, before the world began," 2<550109> Timothy 1:9.
"It is certain that God determineth divers things which he would not, did not some act of man's will go before," Armin.
"Known unto God are all his works from the beginning of the world," <441518>Acts 15:18.
"Some decrees of God precede all acts of the will of the creature, and some follow," Corv.
"Declaring the end from the beginning, and from ancient times the things that are not yet done, swing, My counsel shall stand, and I will do all my pleasure," <234610>Isaiah 46:10.
"Men may make their election void and frustrate," Rem. Apol.
"For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand," as <450911>Romans 9:11.
"It is no wonder if men do sometimes of elect become reprobate, and of reprobate, elect," Welsin.
"The foundation of God standeth sure, having this seal, The Lord knoweth them that are his," 2<550219> Timothy 2:19.
"Election is uncertain and revocable, and whoever denies it overthrows the gospel," Grevinch.
"The counsel of the LORD
"Many decrees of God cease at a
standeth for ever, the thoughts of certain time," Episcop.
40
his heart to all generations," <193311>Psalm 33:11. "My counsel shall stand, and I will do all my pleasure," <234610>Isaiah 46:10.
"I am the LORD, I change not," <390306>Malachi 3:6.
"With the Father of lights is no variableness, neither shadow of turning," <590117>James 1:17; <020313>Exodus 3:13,14; <19A227>Psalm 102:27; 2<550213> Timothy 2:13; 1<091529> Samuel 15:29; <231427>Isaiah 14:27; Job<182313> 23:13; <19B503>Psalm 115:3.
"God would have all men to be saved, but, compelled with the stubborn malice of some, he changeth his purpose, and will have them to perish," Armin. "As men may change themselves from believers to unbelievers, so God's determination concerning them changeth," Rem. "All God's decrees are not peremptory, but some conditionate and changeable," Sermon at Oxford.
41
CHAPTER 3.
OF THE PRESCIENCE OR FOREKNOWLEDGE OF GOD, AND HOW IT IS QUESTIONED AND OVERTHROWN BY THE ARMINIANS.
THE prescience or foreknowledge of God hath not hitherto, in express terms, been denied by the Arminians, but only questioned and overthrown by consequence, inasmuch as they deny the certainty and unchangeableness of his decrees, on which it is founded. It is not a foreknowledge of all or any thing which they oppose, but only of things free and contingent, and that only to comply with their formerly-exploded error, that the purposes of God concerning such things are temporal and mutable; which obstacle being once removed, the way is open how to ascribe the presidentship of all human actions to omnipotent contingency, and her sire free-will. Now, we call that contingent which, in regard of its next and immediate cause, before it come to pass, may be done or may be not done; as, that a man shall do such a thing tomorrow, or any time hereafter, which he may choose whether ever he will do or no. Such things as these are free and changeable, in respect of men, their immediate and second causes; but if we, as we ought to do, (<590413>James 4:13-15.) look up unto Him who foreseeth and hath ordained the event of them or their omission, they may be said necessarily to come to pass or to be omitted. It could not be but as it was. Christians hitherto, yea, and heathens, f30 in all things of this nature, have usually, upon their event, reflected on God as one whose determination was passed on them from eternity, and who knew them long before; as the killing of men by the fall of a house, who might, in respect of the freedom of their own wills, have not been there. Or if a man fall into the hands of thieves, we presently conclude it was the will of God. It must be so; he knew it before.
Divines, for distinction's sake, f31 ascribe unto God a twofold knowledge; one, intuitive or intellective, whereby he foreknoweth and seeth all things that are possible, -- that is, all things that can be done by his almighty power, -- without any respect to their future existence, whether they shall come to pass or no. Yea, infinite things, whose actual being eternity
42
shall never behold, are thus open and naked unto him; for was there not strength and power in his hand to have created another world? was there not counsel in the storehouse of his wisdom to have created this otherwise, or not to have created it at all? Shall we say that his providence extends itself every way to the utmost of its activity? or can he not produce innumerable things in the world which now he doth not. Now, all these, and every thing else that is feasible to his infinite power, he foresees and knows, "scientia," as they speak, "simplicis intelligentiae," by his essential knowledge.
Out f32 of this large and boundless territory of things possible, God by his decrees freely determineth what shall come to pass, and makes them future which before were but possible. After this decree, as they commonly speak, followeth, or together with it, as f33 others more exactly, taketh place, that prescience of God which they call "visionis," "of vision," f34 whereby he infallibly seeth all things in their proper causes, and how and when they shall come to pass. Now, these two sorts of knowledge differ, f35 inasmuch as by the one God knoweth what it is possible may come to pass; by the other, only what it is impossible should not come to pass. Things are possible in regard of God's power, future in regard of his decree. So that (if I may so say) the measure of the first kind of science is God's omnipotency, what he can do; of the other his purpose, what certainly he will do, or permit to be done. With this prescience, then, God foreseeth all, and nothing but what he hath decreed shall come to pass.
For every thing to be produced next and under him, f36 God hath prepared divers and several kinds of causes, diversely operative in producing their effects, some whereof are said to work necessarily, the institution of their nature being to do as they do, and not otherwise; so the sun giveth light, and the fire heat. And yet, in some regard, their effects and products may be said to be contingent and free, inasmuch as the concurrence of God, the first cause, is required to their operation, who doth all things most freely, according to the counsel of his will. Thus the sun stood still in the time of Joshua, and the fire burned not the three children; but ordinarily such agents working "necessitate naturae," their effects are said to be necessary. Secondly, To some things God hath fitted free and contingent causes, which either apply themselves to operation in particular, according to election, choosing to do this thing rather than that; as angels and men, in
43
their free and deliberate actions, which they so perform as that they could have not done them; -- or else they produce effects to< sumbebhko>v, merely by accident, and the operation of such things we say to be casual; as if a hatchet, falling out of the hand of a man cutting down a tree, should kill another whom he never saw. Now, nothing in either of these ways comes to pass but God hath determined it, both for the matter and manner, f37 even so as is agreeable to their causes, -- some necessarily, some freely, some casually or contingently, yet also, as having a certain futurition from his decree, he infallibly foreseeth that they shall so come to pass. But yet that he doth so in respect of things free and contingent is much questioned by the Arminians in express terms, and denied by consequence, notwithstanding St Jerome affirmeth f38 that so to do is destructive to the very essence of the Deity.
First, Their doctrine of the mutability of God's decrees, on whose firmness is founded the infallibility of this prescience, doth quite overthrow it. God thus foreknowing only what he hath so decreed shall come to pass, if that be no firmer settled but that it may [be] and is often altered, according to the divers inclinations of men's wills, which I showed before they affirm, he can have at best but a conjectural foreknowledge of what is yet for to come, not founded on his own unchangeable purpose, but upon a guess at the free inclination of men's wills. For instance, f39 God willeth that all men should be saved. This act of his will, according to the Arminian doctrine, is his conditionate decree to save all men if they will believe. Well, among these is Judas, as f40 equal a sharer in the benefit of this decree as Peter. God, then, will have him to be saved, and to this end allows him all those means which are necessary to beget faith in him, and are every way sufficient to that purpose, and do produce that effect in others; what can God foresee, then, but that Judas as well as Peter will believe? He intendeth he should, he hath determined nothing to the contrary. Let him come, then, and act his own part. Why, he proves so obstinately malicious, f41 that God, with all his omnipotency, as they speak, by any way that becomes him, which must not be by any irresistible efficacy, cannot change his obdurate heart. Well, then, he determineth, according to the exigence of his justice, that he shall be damned for his impenitency, and foreseeth that accordingly. But now, suppose this wretch, even at his last moment, should bethink himself and
44
return to the Lord, which in their conceit he may, notwithstanding his former reprobation (which, f42 as they state it, seems a great act of mercy), f43 God must keep to the rules of his justice, and elect or determine to save him; by which the varlet hath twice or thrice deceived his expectation.
Secondly, f44 They affirm that God is said properly to expect and desire divers things which yet never come to pass. "We grant," saith Corvinus, "that there are desires in God that never are fulfilled." Now, surely, to desire what one is sure will never come to pass is not an act regulated by wisdom or counsel; and, therefore, they must grant that before he did not know but perhaps so it might be. "God wisheth and desireth some good things, which yet come not to pass," f45 say they, in their Confession; whence one of these two things must needs follow, -- either, first, that there is a great deal of imperfection in his nature, to desire and expect what he knows shall never come to pass; or else he did not know but it might, which overthrows his prescience. Yea, and say they expressly, f46 "That the hope and expectation of God is deceived by man;" and confess, "that the strength of their strongest argument lies in this, that God hoped and expected obedience from Israel." Secondly, That he complaineth that his hope is deluded, which, being taken properly, and as they urge it, cannot consist with his eternal prescience; for they disesteem the usual answer of divines, that hope, expectation, and such like passions, which include in them any imperfection, are ascribed unto God per anj qrwpopaq> eian, -- in regard of that analogy his actions hold with such of ours as we perform having those passions.
Thirdly, f47 They teach that God hath determined nothing concerning such things as these in question. "That God hath determined future contingent things unto either part (I mean such as issue from the free-will of the creature), I abominate, hate, and curse, as false, absurd, and leading us on unto blasphemy," saith Arminius. To determine of them to either part is to determine and ordain whether they shall be, or whether they shall not be; as, that David shall or shall not go up tomorrow against the Philistines, and prevail. Now, the infallibility of God's foreknowing of such things depending on the certainty of his decree and determination, if there be no such thing as this, that also must needs fall to the ground.
45
Fourthly, f48 See what positively they write concerning this everlasting foreknowledge of God: -- First, They call it a troublesome question; secondly, They make it a thing disputable whether there be any such thing or no; and though haply it may be ascribed unto God, yet, thirdly, They think it no motive to the worship of him; fourthly, They say, better it were quite exploded, because the difficulties that attend it can scarcely be reconciled with man's liberty, God's threatenings and promises; yea, fifthly, It seems rather to be invented to crucify poor mortals than to be of any moment in religion. So Episcopius. It may be excepted that this is but one doctor's opinion. It is true, they are one man's words; but the thing itself is countenanced by the whole sect. As, first, in the large prolix declaration of their opinions, they speak not one word of it; and being taxed for this omission by the professors of Leyden, they vindicate themselves so coldly in their Apology, that some learned men do from hence conclude, f49 that certainly, in their most secret judgments, all the Arminians do consent with Socinus in ascribing unto God only a conjectural foreknowledge. And one great prophet of their own affirms roundly, f50 "That God, after his manner, oftentimes feareth, that is, suspecteth, and that not without cause, and prudently conjectureth, that this or that evil may arise," Vorstius. And their chiefest patriarchs, f51 "That God doth often intend what he doth not foresee will come to pass," Armin., Corv. Now, whether this kind of atheism be tolerable among Christians or no, let all men judge who have their senses exercised in the word of God; which, I am sure, teaches us another lesson. For, --
First, It is laid down as a firm foundation, that "known unto God are all his works from the beginning of the world," <441518>Acts 15:18. Every thing, then, that in any respect may be called his work, is known unto him from all eternity. Now, what in the world, if we may speak as he hath taught us, can be exempted from this denomination? Even actions in themselves sinful are not; though not as sinful, yet in some other regard, as punishments of others. "Behold," saith Nathan to David, in the name of God,
"I will take thy wives before thine eyes, and give them unto thy neighbor, and he shall lie with thy wives in the sight of this sun; for thou didst it secretly, but I will do this thing before all Israel," 2<101211> Samuel 12:11,12.
46
So, also, when wicked robbers had nefariously spoiled Job of all his substance, the holy man concludeth, "The LORD gave, and the LORD hath taken away," Job<180121> 1:21. Now, if the working of God's providence be so mighty and effectual, even in and over those actions wherein the devil and men do most maliciously offend, as did Absalom and the Sabean with the Chaldean thieves, that it may be said to be his work, and he may be said to "do it" (I crave liberty to use the Scripture phrase), then certainly nothing in the world, in some respect or other, is independent of his all-disposing hand; yea, Judas himself betraying our Savior did nothing but "what his hand and counsel determined before should be done," f52 <440428>Acts 4:28, in respect of the event of the thing itself. And if these actions, notwithstanding these two hindrances, -- first, that they were contingent, wrought by free agents, working according to election and choice; secondly, that they were sinful and wicked in the agents, -- had yet their dependence on his purpose and determinate counsel, surely he hath an interest of operation in the acts of every creature. But his works, as it appears before, are all known unto him from the beginning, for he worketh nothing by chance or accidentally, but all things determinately, according to his own decree, or "the counsel of his own will," <490111>Ephesians 1:11.
Secondly, The manner of God's knowing of things doth evidently show that nothing that is, or may be, can be hid from him; f53 which is not by discourse and collection of one thing out of another, conclusions out of principles, but altogether and at once, evidently, clearly, and distinctly, both in respect tou~ o[ti, and tou~ dio>ti. By one most pure act of his own essence he discerneth all things: for there is "no creature that is not manifest in his sight, but all are naked and opened unto his eyes," <580413>Hebrews 4:13. So that those things concerning which we treat f54 he knoweth three ways: -- First, In himself and his own decree, as the first cause; in which respect they may be said to be necessary, in respect of the certainty of their event. Secondly, In their immediate causes, wherein their contingency doth properly consist. Thirdly, In their own nature as future, but to his infinite knowledge ever present.
Thirdly, The Scripture (<194421>Psalm 44:21; Job<181111> 11:11; <270247>Daniel 2:47; <190709>Psalm 7:9, 26:2, 147:4; <421227>Luke 12:27; <401029>Matthew 10:29, 30; <19D902P> salm 139:2) is full of expressions to this purpose, -- to wit, "That God
47
knoweth all secrets, and revealeth hidden things: he searcheth the reins and the heart: he knoweth the number of the stars, and the birds of the air, the lilies of the field, the falling of sparrows, the number of the hairs of our heads." Some places are most remarkable, as that of the Psalmist, "He knoweth my thoughts long before;" even before ever they come into our minds, before their first rising. And yet many actions that are most contingent depend upon those thoughts known unto God from eternity; nay, -- which breaketh the very neck of the goddess contingency, -- those things wherein her greatest power is imagined to consist are directly ascribed unto God, as our words, "the answer of the tongue," <201601>Proverbs 16:1; and the directing of an arrow, shot by chance, to a mark not aimed at, 1<112234> Kings 22:34. Surely God must needs foreknow the event of that contingent action; he must needs know the man would so shoot who had determined his arrow should be the death of a king. He maketh men poor and rich, <202202>Proverbs 22:2; He lifteth up one, and pulleth down another, <197507>Psalm 75:7. How many contingencies did gorgon< om] ma tou~ despot> ou, his piercing eye run through to foresee the crowning of Esther for the deliverance of his people! In a word, "Known unto God are all his works." Now, what can possibly be imagined to be more contingent than the killing of a man by the fall of an axe from out of his hand who intended no such thing? Yet this God assumeth as his own work, <051905>Deuteronomy 19:5, <022113>Exodus 21:13; and so surely was by him foreknown.
Fourthly, Do but consider the prophecies in Scripture, especially those concerning our Savior, how many free and contingent actions did concur for the fulfilling of them; as <230714>Isaiah 7:14, 9:6,53; <010315>Genesis 3:15, etc. The like may be said of other predictions; as of the wasting of Jerusalem by the Babylonians, which though, in regard of God's prescience, it was certainly to come to pass, yet they did it most freely, not only following the counsel of their own wills, but also using divination, or chanceable lots, for their direction, <262121>Ezekiel 21:21.
Yet he who made the eye seeth all these things, <199409>Psalm 94:9.
Divers other reasons and testimonies might be produced to confirm our doctrine of God's everlasting prescience; which, notwithstanding Episcopius' blasphemy, that it serves for nought but to cruciate poor mortals, we believe to be a good part of the foundation of all that
48
consolation which God is pleased to afford us in this vale of tears. Amidst all our afflictions and temptations, under whose pressure we should else faint and despair, it is no small comfort to be assured that we do nor can suffer nothing but what his hand and counsel guides unto us, what is open and naked before his eyes, and whose end and issue he knoweth long before; which is a strong motive to patience, a sure anchor of hope, a firm ground of consolation. Now, to present in one view how opposite the opinions of the worshippers of the great goddess contingency are to this sacred truth, take this short antithesis: --
S.S. Lib. Arbit.
"Known unto God are all his works from the beginning of the world," <441518>Acts 15:18.
"God sometimes feareth, and prudently conjectureth, that this or that evil may arise," Vorsti.
"Neither is there any creature that is not manifest in his sight: but all things are naked and opened unto the eyes of him with whom we have to do," <580413>Hebrews 4:13.
"God doth not always foresee the event of what he intendeth," Corvin. ad Mol.
"He that formed the eye, shall he not see?" <199409>Psalm 94:9. "When a man goeth into the wood with his neighbor to hew wood, and his hand fetcheth a stroke with the axe to cut down the tree, and the head slippeth from the helve, and lighteth upon his neighbor, that he die," <051905>Deuteronomy 19:5. "God delivers him into his hand," <022113>Exodus 21:13.
"Future contingencies are not determined unto either part," Armin. That is, God hath not determined, and so, consequently, doth not foreknow, whether they shall come to pass or no.
"Take no thought, saying, What shall we eat? or, What shall we drink? or, Wherewithal shall we be clothed? for your heavenly Father knoweth that ye have need of all these things," Mt<400631> 6:31,32.
"God hopeth and expecteth divers things that shall never come to pass," Rem.
"Take away God's prescience and you overthrow his deity," Jerome.
"The doctrine of prescience seems to be invented only to vex and cruciate poor mortal men," Episcop.
49
CHAPTER 4.
OF THE PROVIDENCE OF GOD IN GOVERNING THE WORLD DIVERSELY, THRUST FROM THIS PRE-EMINENCE BY THE
ARMINIAN IDOL OF FREE-WILL.
I COME now to treat of that betwixt which and the Pelagian idol there is bellum a]spondon, implacable war and immortal hatred, absolutely destructive to the one side, -- to wit, the providence of God. For this, in that notion Christianity hath hitherto embraced it, and that, in such a sense as the Arminians maintain it, can no more consist together than fire and water, light and darkness, Christ and Belial, and he that shall go to conjoin them ploughs with an ox and an ass; they must be tied together with the same ligament "quo ille mortua jungebat corpora vivis," -- wherewith the tyrant tied dead bodies to living men. This strange advancement of the clay against the potter, not by the way of repining, and to say, "Why hast thou made me thus?" but by the way of emulation, "I will not be so, I will advance myself to the sky, to the sides of thy throne," was heretofore unknown to the more refined Paganism. f55 As these of contingency, so they, with a better error, made a goddess of providence, because, as they feigned, she helped Latona to bring forth in the isle of Delos; intimating that Latona, or nature, though big and great with sundry sorts of effects, could yet produce nothing without the interceding help of divine providence: which mythology of theirs seems to contain a sweeter gust of divine truth than any we can expect from their towering fancies f56 who are inclinable to believe that God for no other reason is said to sustain all things, but because he doth not destroy them. Now, that their proud, Godopposing errors may the better appear, according to my former method, I will plainly show what the Scripture teacheth us concerning this providence, with what is agreeable to right and Christian reason, not what is dictated by tumultuating affections.
Providence is a word which, in its proper signification, may seem to comprehend all the actions of God that outwardly are of him, that have any respect unto his creatures, all his works that are not ad intra, essentially belonging unto the Deity. Now, because God "worketh all
50
things according to his decree, or the counsel of his will," <490111>Ephesians 1:11, for whatsoever he doth now it pleased him from the beginning, <19B503>Psalm 115:3; seeing, also, that known unto God are all his works from eternity; therefore, three things concerning his providence are considerable: -- 1. His decree or purpose, f57 whereby he hath disposed of all things in order, and appointed them for certain ends, which he hath fore-ordained. 2. His prescience, whereby he certainly fore-knoweth all things that shall come to pass. 3. His temporal operation, or working in time, -- "My Father worketh hitherto," <430517>John 5:17, -- whereby he actually executeth all his good pleasure. The first and second of these have been the subject of the former chapters; the latter only now requireth our consideration.
This, then, we may conceive as an ineffable act or work of Almighty God, whereby he cherisheth, sustaineth, and governeth the world, or all things by him created, moving them, agreeably to those natures which he endowed them withal in the beginning, unto those ends which he hath proposed. To confirm this, I will first prove this position, That the whole world is cared for by God, and by him governed, and therein all men, good or bad, all things in particular, be they never so small and in our eyes inconsiderable. Secondly, show the manner how God worketh all, in all things, and according to the diversity of secondary causes which he hath created; whereof some are necessary, some free, others contingent, which produce their effects nec pan> twv, nec epj i< to< polu>, sed kata< sumqeqhko>v, merely by accident.
The providence of God in governing the world is plentifully made known unto us, both by his works and by his word. I will give a few instances of either sort: --
1. In general, that the almighty Dhmiourgo>v, and Framer of this whole universe, should propose unto himself no end in the creation of all things, -- that he should want either power, goodness, will, or wisdom, to order and dispose the works of his own hands, -- is altogether impossible.
2. Take a particular instance in one concerning accident, the knowledge whereof by some means or other, in some degree or other, hath spread itself throughout the world, -- and that is that almost universal destruction of all by the flood, whereby the whole world was well-nigh reduced to its primitive confusion. Is there nothing but chance to be seen
51
in this? was there any circumstance about it that did not show a God and his providence? Not to speak of those revelations whereby God foretold that he would bring such a deluge, what chance, what fortune, could collect such a small number of individuals of all sorts, wherein the whole kind might be preserved? What hand guided that poor vessel from the rocks and gave it a resting-place on the mountains? Certainly, the very reading of that story, Genesis 7,8, having for confirmation the catholic tradition of all mankind, were enough to startle the stubborn heart of an atheist.
The word of God doth not less fully relate it than his works do declare it, Psalm 19, "My Father worketh hitherto," saith our Savior, <430517>John 5:17. But did not God end his work on the seventh day, and did he not then "rest from all his work?" <010202>Genesis 2:2. True, from his work of creation by his omnipotence; but his work of gubernation by his providence as yet knows no end. Yea, and divers particular things he doth besides the ordinary course, only to make known "that he thus worketh," <430903>John 9:3. As he hath framed all things by his wisdom, so he continueth them by his providence in excellent order, as is at large declared in that golden <19A401P> salm 104: and this is not bounded to any particular places or things, but "his eyes are in every place, beholding the evil and the good," <201503>Proverbs 15:3; so that "none can hide himself in secret places that he shall not see him," <242324>Jeremiah 23:24; <441724>Acts 17:24; Job<180510> 5:10,11; <020411>Exodus 4:11. And all this he saith that men "may know from the rising of the sun, and from the west, that there is none beside him. He is the LORD, and there is none else. He formeth the light, and createth darkness: he maketh peace, and createth evil: he doeth all these things," <234506>Isaiah 45:6,7. In these and innumerable like places doth the Lord declare that there is nothing which he hath made, that with the good hand of his providence he doth not govern and sustain.
Now, this general extent of his common providence to all doth no way hinder but that he may exercise certain special acts thereof towards some in particular, even by how much nearer than other things they approach unto him and are more assimilated unto his goodness. I mean his church here on earth, and those whereof it doth consist; "for what nation is there so great, who hath God so nigh unto them?" <050407>Deuteronomy 4:7. In the government hereof he most eminently showeth his glory, and exerciseth his power. Join here his works with his word, what he hath done with
52
what he hath promised to do for the conservation of his church and people, and you will find admirable issues of a more special providence. Against this he promiseth "the gates of hell shall not prevail," <401618>Matthew 16:18; -- amidst of these he hath promised to remain, <402820>Matthew 28:20; supplying them with an addition of all things necessary, <400633>Matthew 6:33; desiring that "all their care might be cast upon him, who careth for them," 1<600507> Peter 5:7; forbidding any to "touch his anointed ones," <19A515P> salm 105:15, and that because they are unto him as "the apple of his eye," <380208>Zechariah 2:8. Now, this special providence hath respect unto a supernatural end, to which that, and that alone, is to be conveyed.
For wicked men, as they are excepted from this special care and government, so they are not exempted from the dominion of his almighty hand. He who hath created them "for the day of evil," <201604>Proverbs 16:4, and provided a" place of their own" for them to go unto, <440125>Acts 1:25, doth not in this world suffer them to live without the verge of his all-ruling providence; but by suffering and enduring their iniquities with great patience and "long-suffering," <450922>Romans 9:22, defending them oftentimes from the injuries of one another, <010415>Genesis 4:15, by granting unto them many temporal blessings, <400545>Matthew 5:45, disposing of all their works to the glory of his great name, <202101>Proverbs 21:1,2, he declareth that they also live, and move, and have their being in him, and are under the government of his providence. Nay, there is not the least thing in this world to which his care and knowledge doth not descend. In would it become his wisdom not to sustain, order, and dispose of all things by him created, but leave them to the ruin of uncertain chance. Jerome f58 then was injurious to his providence, and cast a blemish on his absolute perfection, whilst he thought to have cleared his majesty from being defiled with the knowledge and care of the smallest reptiles and vermin every moment; and St Austin is express to the contrary: f59 "Who," saith he, "hath disposed the several members of the flea and gnat, that hath given unto them order, life, and motion?" etc., -- even most agreeable to holy Scriptures: so <19A420P> salm 104:20,21, 145:15; <400626>Matthew 6:26,30, "He feedeth the fowls, and clotheth the grass of the field;" Job<183901> 39:1,2; <320406>Jonah 4:6,7. Sure it is not troublesome to God to take notice of all that he hath created. Did he use that great power in the production of the least of his creatures, so far beyond the united activity of men and angels, for no end at all? Doubtless,
53
even they also must have a well-disposed order, for the manifestation of his glory. "Not a sparrow falleth on the ground without our Father;" even "the hairs of our head are all numbered," <401029>Matthew 10:29,30. "He clotheth the lilies and grass of the field, which is to be cast into the oven," <421227>Luke 12:27,28. Behold his knowledge and care of them! Again, he used frogs and lice for the punishment of the Egyptians, Exodus 8; with a gourd and a worm he exercised his servant Jonah, chapter 4; yea, he calls the locusts his "terrible army;" -- and shall not God know and take care of the number of his soldiers, the ordering of his dreadful host?
That God by his providence governeth and disposeth of all things by him created is sufficiently proved; the manner how he worketh all in all, how he ordereth the works of his own hands, in what this governing and disposing of his creatures doth chiefly consist, comes now to be considered. And here four things are principally to be observed: -- First, The sustaining, preserving, and upholding of all things by his power; for "he upholdeth all things by the word of his power," <580103>Hebrews 1:3. Secondly, His working together with all things, by an influence of causality into the agents themselves; "for he also hath wrought all our works in us," <232612>Isaiah 26:12. Thirdly, His powerful overruling of all events, both necessary, free, and contingent, and disposing of them to certain ends for the manifestation of his glory. So Joseph tells his brethren,
"As for you, ye thought evil against me; but God meant it unto good, to bring to pass, as it is at this day, to save much people alive," <010120>Genesis 1:20.
Fourthly, His determining and restraining second causes to such and such effects:
"The king's heart is in the hand of the LORD, as the rivers of water: he turneth it whithersoever he will," <202101>Proverbs 21:1.
First, His sustentation or upholding of all things is his powerful continuing of their being, natural strength, and faculties, bestowed on them at their creation: "In him we live, and move, and have our being," <441701>Acts 17. So that he doth neither work all himself in them, without any co-operation of theirs, which would not only turn all things into stocks, yea, and take from stocks their own proper nature, but also is contrary to that general
54
blessing he spread over the face of the whole world in the beginning, "Be fruitful, and multiply," <010122>Genesis 1:22; -- nor yet leave them to a selfsubsistence, he in the meantime only not destroying them; f60 which would make him an idle spectator of most things in the world, not to "work hitherto," as our Savior speaks, and grant to divers things here below an absolute being, not derivative from him: the first whereof is blasphemous, the latter impossible.
Secondly, For God's working in and together with all second causes for producing of their effects, what part or portion in the work punctually to assign unto him, what to the power of the inferior causes, seems beyond the reach of mortals; neither is an exact comprehension thereof any way necessary, so that we make every thing beholding to his power for its being, and to his assistance for its operation.
Thirdly, His supreme dominion exerciseth itself in disposing of all things to certain and determinate ends for his own glory, and is chiefly discerned advancing itself over those things which are most contingent, and making them in some sort necessary, inasmuch as they are certainly disposed of to some proposed ends. Between the birth and death of a man, how many things merely contingent do occur! how many chances! how many diseases! in their own nature all evitable, and, in regard of the event, not one of them but to some proves mortal; yet, certain it is that a man's "days are determined, the number of his months are with the Lord, he hath appointed his bounds that he cannot pass," Job<181405> 14:5. And oftentimes by things purely contingent and accidental he executeth his purposes, -- bestoweth rewards, inflicteth punishments, and accomplisheth his judgments; as when he delivereth a man to be slain by the head of an axe, flying from the helve in the hand of a man cutting a tree by the way. But in nothing is this more evident than in the ancient casting of lots, a thing as casual and accidental as can be imagined, huddled in the cap at a venture. Yet God overruleth them to the declaring of his purpose, freeing truth from doubts, and manifestation of his power: <201633>Proverbs 16:33, "The lot is cast into the lap, but the whole disposing thereof is of the LORD;" -- as you may see in the examples of Achan, <060716>Joshua 7:16-18; Saul, 1<091020> Samuel 10:20,21; Jonathan, 1<091441> Samuel 14:41,42; Jonah, <320107>Jonah 1:7; Matthias, <440126>Acts 1:26. And yet this overruling act of God's providence (as no other decree or act of his) doth not rob things contingent of their
55
proper nature; for cannot he who effectually causeth that they shall come to pass, cause also that they shall come to pass contingently?
Fourthly, God's predetermination of second causes (which I name not last as though it were the last act of God's providence about his creatures, for indeed it is the first that concerneth their operation) is that effectual working of his, according to his eternal purpose, whereby, though some agents, as the wills of men, are causes most free and indefinite, or unlimited lords of their own actions, in respect of their internal principle of operation (that is, their own nature), [they] are yet all, in respect of his decree, and by his powerful working, determined to this or that effect in particular; not that they are compelled to do this, or hindered from doing that, but are inclined and disposed to do this or that, according to their proper manner of working, that is, most freely: for truly such testimonies are everywhere obvious in Scripture, of the stirring up of men's wills and minds, of bending and inclining them to divers things, of the governing of the secret thoughts and motions of the heart, as cannot by any means be referred to a naked permission, with a government of external actions, or to a general influence, whereby they should have power to do this or that, or any thing else; wherein, as some suppose, his whole providence consisteth.
Let us now jointly apply these several acts to free agents, working according to choice, or relation, such as are the wills of men, and that will open the way to take a view of Arminian heterodoxies, concerning this article of Christian belief. And here two things must be premised: -- First, That they be not deprived of their own radical or original internal liberty; secondly, That they be not exempt from the moving influence and gubernation of God's providence; -- the first whereof would leave no just room for rewards and punishments; the other, as I said before, is injurious to the majesty and power of God. St Augustine f61 judged Cicero worthy of special blame, even among the heathens, for so attempting to make men free that he made them sacrilegious, by denying them to be subject to an overruling providence: which gross error was directly maintained by Damascen, f62 a learned Christian, teaching, "Things whereof we have any power, not to depend on providence, but on our own free will;" an opinion fitter for a hog of the Epicurus herd than for a scholar in the school of Christ. And yet this proud, prodigious error is now, though in other terms,
56
stiffly maintained: for what do they else who ascribe such an absolute independent liberty to the will of man, that it should have in its own power every circumstance, every condition whatsoever, that belongs to operation, so that all things required on the part of God, or otherwise, to the performance of an action being accomplished, it remaineth solely in the power of a man's own will whether he will do it or no? which supreme and plainly divine liberty, joined with such an absolute uncontrollable power and dominion over all his actions, would exempt and free the will of man, not only from all fore-determining to the production of such and such effects, but also from any effectual working or influence of the providence of God into the will itself, that should sustain, help, or cooperate with it in doing or willing any thing; and, therefore, the authors of this imaginary liberty have wisely framed an imaginary concurrence of God's providence, answerable unto it, -- namely, a general and indifferent influence, always waiting and expecting the will of man to determine itself to this or that effect, good or bad; God being, as it were, always ready at hand to do that small part which he hath in our actions, whensoever we please to use him, or, if we please to let him alone, he no way moveth us to the performance of any thing. Now, God forbid that we should give our consent to the choice of such a captain, under whose conduct we might go down again unto Paganism, -- to the erecting of such an idol into the throne of the Almighty. No, doubtless, let us be most indulgent to our wills, and assign them all the liberty that is competent unto a created nature, to do all things freely according to election and foregoing counsel, being free from all natural necessity and outward compulsion; but for all this, let us not presume to deny God's effectual assistance, his particular powerful influence into the wills and actions of his creatures, directing of them to a voluntary performance of what he hath determined: which the Arminians opposing in the behalf of their darling free-will, do work in the hearts of men an overweening of their own power, and an absolute independence of the providence of God; for, --
First, they deny that God (in whom we live, and move, and have our being) doth any thing by his providence, f63 "whereby the creature should be stirred up, or helped in any of his actions." That is, God wholly leaves a man in the hand of his own counsel, to the disposal of his own absolute independent power, without any respect to his providence at all; whence,
57
as they do, they may well conclude, f64 "that those things which God would have to be done of us freely" (such as are all human actions), "he cannot himself will or work more powerfully and effectually than by the way of wishing or desiring," as Vorstius speaks; which is no more than one man can do concerning another, perhaps far less than an angel. I can wish or desire that another man would do what I have a mind he should; but, truly, to describe the providence of God by such expressions seems to me intolerable blasphemy. But thus it must be; without such helps as these, Dagon cannot keep on his head, nor the idol of uncontrollable freewill enjoy his dominion.
Hence Corvinus will grant f65 that the killing of a man by the slipping of an axe's head from the helve, although contingent, may be said to happen according to God's counsel and determinate will; but on no terms will he yield that this may be applied to actions wherein the counsel and freedom of man's will do take place, as though that they also should have dependence on any such overruling power; -- whereby he absolutely excludeth the providence of God from having any sovereignty within the territory of human actions, which is plainly to shake off the yoke of his dominion, and to make men lords paramount within themselves: so that they may well ascribe unto God (as they do f66) only a deceivable expectation of those contingent things that are yet for to come, there being no act of his own in the producing of such effects on which he can ground any certainty; only, he may take a conjecture, according to his guess at men's inclinations. And, indeed, this is the Helen for whose enjoyment, these thrice ten years, they have maintained warfare with the hosts of the living God; their whole endeavor being to prove, that, notwithstanding the performance of all things, on the part of God, required for the production of any action, f67 yet the will of man remains absolutely free, yea, in respect of the event, as well as its manner of operation, to do it or not to do it. That is, notwithstanding God's decree that such an action shall be performed, and his foreknowledge that it will so come to pass; notwithstanding his cooperating with the will of man (as far as they will allow him) for the doing of it, and though he hath determined by that act of man to execute some of his own judgments; f68 yet there is no kind of necessity but that he may as well omit as do it: which is all one as if they should say, "Our tongues are our own; we ought to speak: who is lord over us? We will
58
vindicate ourselves into a liberty of doing what and how we will, though for it we cast God out of his throne." And, indeed, if we mark it, we shall find them undermining and pulling down the actual providence of God, at the root and several branches thereof; for, --
First, For his conservation or sustaining of all things, they affirm f69 it to be very likely that this is nothing but a negative act of his will, whereby he willeth or determineth not to destroy the things by him created; and when we produce places of Scripture which affirm that it is an act of his power, they say they are foolishly cited. So that, truly, let the Scripture say what it will, (in their conceit,) God doth no more sustain and uphold all his creatures than I do a house when I do not set it on fire, or a worm when I do not tread upon it.
Secondly, For God's concurring with inferior causes in all their acts and working, they affirm it to be only f70 a general influence, alike upon all and every one, which they may use or not use at their pleasure, and in the use determine it to this or that effect, be it good or bad (so Corvinus), as it seems best unto them. In a word, to the will of man f71 it is nothing but what suffers it to play its own part freely, according to its inclination; as they jointly speak in their Confession. Observe, also, that they account this influence of his providence not to be into the agent, the will of man, whereby that should be helped or enabled to do any thing (no, that would seem to grant a self-sufficiency), f72 but only into the act itself for its production: as if I should help a man to lift a log, it becomes perhaps unto him so much the lighter, but he is not made one jot the stronger; which takes off the proper work of providence, consisting in an internal assistance.
Thirdly, For God's determining or circumscribing the will of man to do this or that in particular, they absolutely explode it, as a thing destructive to their adored liberty. f73 "It is no way consistent with it," say they, in their Apology. So also Arminius: f74 "The providence of God doth not determine the will of man to one part of the contradiction." That is, "God hath not determined that you shall, nor doth by any means overrule your wills, to do this thing rather than that, to do this or to omit that." So that the sum of their endeavor is, to prove that the will of man is so absolutely free, independent, and uncontrollable, that God doth not, nay, with all his
59
power cannot, determine it certainly and infallibly to the performance of this or that particular action, thereby to accomplish his own purposes, to attain his own ends. Truly, it seems to me the most unfortunate attempt that ever Christians lighted on; which, if it should get success answerable to the greatness of the undertaking, the providence of God, in men's esteem, would be almost thrust quite out of the world. "Tantae molis erat." The new goddess contingency could not be erected until the God of heaven was utterly despoiled of his dominion over the sons of men, and in the room thereof a home-bred idol of self-sufficiency set up, and the world persuaded to worship it. But that the building climb no higher, let all men observe how the word of God overthrows this Babylonian tower.
First, then, In innumerable places it is punctual that his providence doth not only bear rule in the counsels of men and their most secret resolutions, (whence the prophet declareth that he knoweth that "the way of man is not in himself," -- that "it is not in man that walketh to direct his steps," <241023>Jeremiah 10:23; and Solomon, that "a man's heart, deviseth his way, but the LORD directeth his steps," <201609>Proverbs 16:9; David, also, having laid this ground, that "the Lord bringeth the counsel of the heathen to naught," and "maketh the devices of the people of none effect," but "his own counsel standeth for ever, the thoughts of his heart to all generations," <193310>Psalm 33:10,11, proceedeth accordingly, in his own distress, to pray that the Lord would infatuate and make f75 "foolish the counsel of Ahithophel," 2<101531> Samuel 15:31, -- which also the Lord did, by working in the heart of Absalom to hearken to the cross counsel of Hushai); but also, secondly, That the working of his providence is effectual even in the hearts and wills of men to turn them which way he will, and to determine them to this or that in particular, according as he pleaseth: "The preparations of the heart in man, and the answer of the tongue, is from the LORD," saith Solomon, <201601>Proverbs 16:1; -- which Jacob trusted and relied on when he prayed that the Lord would grant his sons to find favor and mercy before that man whom then he supposed to be some atheistical Egyptian, <014314>Genesis 43:14; whence we must grant, either that the good old man believed that it was in the hand of God to incline and unalterably turn and settle the heart of Joseph to favor his brethren, or else his prayer must have had such a senseless sense as this: "Grant, O Lord, such a general influence of thy providence, that the heart of that man may be
60
turned to good towards my sons, or else that it may not, being left to its own freedom." A strange request! yet how it may be bettered by one believing the Arminian doctrine I cannot conceive. Thus Solomon affirmeth that "the king's heart is in the hand of the LORD, like the rivers of water: he turneth it whithersoever he will," <202101>Proverbs 21:1. If the heart of a king, who hath an inward natural liberty equal with others, and an outward liberty belonging to his state and condition above them, be yet so in the hand of the Lord as that he always turneth it to what he pleaseth in particular, then certainly other men are not excepted from the rule of the same providence; which is the plain sense of these words, and the direct thesis which we maintain in opposition to the Arminian idol of absolute independent free-will. So Daniel, also, reproving the Babylonian tyrant, affirmeth that he "glorified not the God in whose hand was his breath, and whose were all his ways," <270523>Daniel 5:23. Not only his breath and life, but also all his ways, his actions, thoughts, and words, were in the hand of God.
Yea, thirdly, sometimes the saints of God, as I touched before, do pray that God would be pleased thus to determine their hearts, and bend their wills, and wholly incline them to some one certain thing, and that without any prejudice to their true and proper liberty: so David, <19B936>Psalm 119:36, "Incline my heart unto thy testimonies, and not to covetousness." This prayer being his may also be ours, and we may ask it in faith, relying on the power and promise of God in Christ that he will perform our petitions, <431414>John 14:14. Now, I desire any Christian to resolve, whether, by these and the like requests, he intendeth to desire at the hand of God nothing but such an indifferent motion to any good as may leave him to his own choice whether he will do it or no, which is all the Arminians will grant him; or rather, that he would powerfully bend his heart and soul unto his testimonies, and work in him an actual embracing of all the ways of God, not desiring more liberty, but only enough to do it willingly. Nay, surely the prayers of God's servants, requesting, with Solomon, that the Lord would be with them, and "incline their heart unto him, to keep his statutes and walk in his commandments," 1<110857> Kings 8:57,58; and with David, to "create in them a clean heart, and renew a right spirit within them," <195110>Psalm 51:10; when, according to God's promises, they entreat him "to put his fear into their hearts," <243240>Jeremiah 32:40, "to unite their
61
hearts to fear his name," <198611>Psalm 86:11, to work in them both the will and the deed, an actual obedience unto his law; -- cannot possibly aim at nothing but a general influence, enabling them alike either to do or not to do what they so earnestly long after.
Fourthly, The certainty of divers promises and threatenings of Almighty God dependeth upon his powerful determining and turning the wills and hearts of men which way he pleaseth; thus, to them that fear him he promiseth that they shall find favor in the sight of men, <200304>Proverbs 3:4. Now, if, notwithstanding all God's powerful operation in their hearts, it remaineth absolutely in the hands of men whether they will favor them that fear him or no, it is wholly in their power whether God shall be true in his promises or no. Surely when Jacob wrestled with God on the strength of such promise, <013212>Genesis 32:12, he little thought of any question whether it were in the power of God to perform it. Yea, and the event showed that there ought to be no such question, chapter 33; for the Lord turned the heart of his brother Esau, as he doth of others when he makes them pity his servants when at any time they have carried them away captives, <19A646>Psalm 106:46. See, also, the same powerful operation required to the execution of his judgments, Job<181217> 12:17, 20:21, etc. In brief, there is no prophecy nor prediction in the whole Scripture, no promise to the church or faithful, to whose accomplishment the free actions and concurrence of men are required, but evidently declareth that God disposeth of the hearts of men, ruleth their wills, inclineth their affections, and determines them freely to choose and do what he in his good pleasure hath decreed shall be performed; -- such as were the prophecies of deliverance from the Babylonish captivity by Cyrus, Isaiah 45; of the conversion of the Gentiles; of the stability of the church, Matthew 16; of the destruction of Jerusalem by the Romans, chapter 24; with innumerable others. I will add only some few reasons for the close of this long discourse.
This opinion, that God hath nothing but a general influence into the actions of men, not effectually moving their wills to this or that in particular, --
First, Granteth a goodness of entity, or being, unto divers things, whereof God is not the author, as those special actions which men perform without
62
his special concurrence; which is blasphemous. The apostle affirms that "of him are all things."
Secondly, It denieth God to be the author of all moral goodness, for an action is good inasmuch as it is such an action in particular; f76 which that any is so, according to this opinion, is to be attributed merely to the will of man. The general influence of God moveth him no more to prayer than to evil communications tending to the corruption of good manners.
Thirdly, It maketh all the decrees of God, whose execution dependeth on human actions, to be altogether uncertain, and his foreknowledge of such things to be fallible and easily to be deceived; so that there is no reconciliation possible to be hoped for betwixt these following and the like assertions: --
S.S. Lib. Arbit.
"In him we live, and move, and have our being," <441728>Acts 17:28.
"God's sustaining of all things is not an affirmative act of his power, but a negative act of his will."
"He upholdeth all things by
"Whereby he will not destroy them," Rem. Apol.
the word of his power," <580103>Hebrews 1:3. "Thou hast wrought all our works in us," <232612>Isaiah 26:12. "My Father worketh hitherto," <430517>John 5:17.
"God by his influence bestoweth nothing on the creature whereby it may be incited or helped in its actions," Corvinus.
"The preparations of the heart in man, and the answer of the tongue, is from the LORD," <201601>Proverbs 16:1. "The king's heart is in the hand of the LORD, like the rivers of water: he turneth it whithersoever he will," <202101>Proverbs 21:1.
"Those things God would have us freely do ourselves; he can no more effectually work or will than by the way of wishing," Vorstius.
"Incline my heart unto thy testimonies, and not to covetousness," <19B936>Psalm 119:36.
"The providence of God doth not determine the free-will of man to this or that particular,
63
"Unite my heart to fear thy name," <198611>Psalm 86:11. "The God in whose hand try breath is, and whose are all try ways, thou hast not glorified," <270523>Daniel 5:23. See <402701>Matthew 27:1, compared with <440223>Acts 2:23, and 4:27,28; <422427>Luke 24:27; <431931>John 19:31-36. For the necessity of other events, see <022117>Exodus 21:17; Job<181405> 14:5; <401907>Matthew 19:7, etc.
or to one part of the contradiction," Arminius.
"The will of man ought to be free from all kind of internal and external necessity in its actions," Rem. That is, God cannot lay such a necessity upon any thing as that it shall infallibly come to pass as he intendeth. See the contrary in the places cited.
64
CHAPTER 5.
WHETHER THE WILL AND PURPOSE OF GOD MAY BE RESISTED, AND HE BE FRUSTRATE OF HIS INTENTIONS.
BY the former steps is the altar of Ahaz set on the right hand of the altar of God, -- the Arminian idol, in a direct opposition, exalted to an equal pitch with the power and will of the Most High. I shall now present unto you the Spirit of God once more contending with the towering imaginations of poor mortals, about a transcendent privilege of greatness, glory, and power: for having made his decrees mutable, his prescience fallible, and almost quite divested him of his providence, as the sum and issue of all their endeavors, they affirm that his will may be resisted, he may fail of his intentions, be frustrate of his ends, -- he may and doth propose such things as he neither doth nor can at any time accomplish, and that because the execution of such acts of his will might haply clash against the freedom of the will of men; which, if it be not an expression of spiritual pride above all that ever the devil attempted in heaven, divines do not well explicate that sin of his. Now, because there may seem some difficulty in this matter, by reason of the several acceptations of the will of God, especially in regard of that whereby it is affirmed that his law and precepts are his will, which, alas! we all of us too often resist or transgress, I will unfold one distinction of the will of God, which will leave it clear what it is that the Arminians oppose, for which we count them worthy of so heavy a charge.
"Divinum velle est ejus esse," say the schoolmen, f77 "The will of God is nothing but God willing;" not differing from his essence "secundem rem," in the thing itself, but only "secundem rationem," in that it importeth a relation to the thing willed. The essence of God, then, being a most absolute, pure, simple act or substance, his will consequently can be but simply one; whereof we ought to make neither division nor distinction. If that whereby it is signified were taken always properly and strictly for the eternal will of God, the differences hereof that are usually given are rather distinctions of the signification of the word than of the thing.
65
In which regard they are not only tolerable, but simply necessary, because without them it is utterly impossible to reconcile some places of Scripture seemingly repugnant. In the 22d chapter of Genesis, verse 2, God commandeth Abraham to take his only son Isaac, and offer him for a burnt-offering in the land of Moriah. Here the words of God are declarative of some will of God unto Abraham, who knew it ought to be, and little thought but that it should be, performed; but yet, when he actually addressed himself to his duty, in obedience to the will of God, he receiveth a countermand, verse 12, that he should not lay his hand upon the child to sacrifice him. The event plainly manifesteth that it was the will of God that Isaac should not be sacrificed; and yet notwithstanding, by reason of his command, Abraham seems before bound to believe that it was well-pleasing unto God that he should accomplish what he was enjoined. If the will of God in the Scripture be used but in one acceptation, here is a plain contradiction. Thus God commands Pharaoh to let his people go. Could Pharaoh think otherwise, nay, was he not bound to believe that it was the will of God that he should dismiss the Israelites at the first hearing of the message? Yet God affirms that he would harden his heart, that he should not suffer them to depart until he had showed his signs and wonders in the land of Egypt. To reconcile these and the like places of Scripture, both the ancient fathers and schoolmen, with modern divines, do affirm that the one will of God may be said to be divers or manifold, in regard of the sundry manners whereby he willeth those things to be done which he willeth, as also in other respects, and yet, taken in its proper signification, is simply one and the same. The vulgar distinction of God's secret and revealed will is such as to which all the others may be reduced; and therefore I have chosen it to insist upon.
The secret will of God is his eternal, unchangeable purpose concerning all things which he hath made, to be brought by certain means to their appointed ends: of this himself affirmeth, that "his counsel shall stand, and he will do all his pleasure," <234610>Isaiah 46:10. This some call the absolute, efficacious will of God, the will of his good pleasure, always fulfilled; and indeed this is the only proper, eternal, constant, immutable will of God, whose order can neither be broken nor its law transgressed, so long as with him there is neither change nor shadow of turning.
66
The revealed will of God containeth not his purpose and decree, but our duty, -- not what he will do according to his good pleasure, but what we should do if we will please him; and this, consisting in his word, his precepts and promises, belongeth to us and our children, that we may do the will of God. Now this, indeed, is rather to< qelhton> than to< qel> hma, that which God willeth, rather than his will, but termed so as we call that the will of a man which he hath determined shall be done: "This is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life," saith our Savior, <430640>John 6:40; that is, this is that which his will hath appointed. Hence it is called "voluntas signi," or the sign of his will, metaphorically only called his will, saith Aquinas; f78 for inasmuch as our commands are the signs of our wills, the same is said of the precepts of God. This is the rule of our obedience, and whose transgression makes an action sinful; for hJ amJ artia> esj tin< hJ anj omia> , "sin is the transgression of a law," and that such a law as is given to the transgressor to be observed. Now, God hath not imposed on us the observation of his eternal decree and intention; which, as it is utterly impossible for us to transgress or frustrate, so were we unblamable if we should. A master requires of his servant to do what he commands, not to accomplish what he intends, which perhaps he never discovered unto him; nay, the commands of superiors are not always signs that the commander will have the things commanded actually performed (as in all precepts for trial), but only that they who are subjects to this command shall be obliged to obedience, as far as the sense of it doth extend. "Et hoc clarum est in praeceptis divinis," saith Durand, f79 etc., -- "And this is clear in the commands of God," by which we are obliged to do what he commandeth; and yet it is not always his pleasure that the thing itself, in regard of the event, shall be accomplished, as we saw before in the examples of Pharaoh and Abraham.
Now, the will of God in the first acceptation is said to be hid or secret, not because it is so always, for it is in some particulars revealed and made known unto us two ways: --
First, By his word; as where God affirmeth that the dead shall rise. We doubt not but that they shall rise, and that it is the absolute will of God that they shall do so. Secondly, By the effects; for when any thing cometh to pass, we may cast the event on the will of God as its cause, and look
67
upon it as a revelation of his purpose. Jacob's sons little imagined that it was the will of God by them to send their brother into Egypt; yet afterward Joseph tells them plainly it was not they, but God that sent him thither, <014505>Genesis 45:5. But it is said to be secret for two causes: -- First, Because for the most part it is so. There is nothing in divers issues declarative of God's determination but only the event, which, while it is future, is hidden to them who have faculties to judge of things past and present, but not to discern things for to come. Hence St James bids us not be too peremptory in our determinations that we will do this or that, not knowing how God will close with us for its performance. Secondly, It is said to be secret in reference to its cause, which for the most part is past our finding out: "His path is in the great waters, and his footsteps are not known."
It appeareth, then, that the secret and revealed will of God are diverse in sundry respects, but chiefly in regard of their acts and their objects. First, In regard of their acts, the secret will of God is his eternal decree and determination concerning any thing to be done in its appointed time; his revealed will is an act whereby he declareth himself to love or approve any thing, whether ever it be done or no. Secondly, They are diverse in regard of their objects. The object of God's purpose and decree is that which is good in any kind, with reference to its actual existence, for it must infallibly be performed; but the object of his revealed will is that only which is morally good (I speak of it inasmuch as it approveth or commandeth), agreeing to the law and the gospel, and that considered only inasmuch as it is good; for whether it be ever actually performed or no is accidental to the object of God's revealed will.
Now, of these two differences the first is perpetual, in regard of their several acts; but not so the latter. They are sometimes coincident in regard of their objects. For instance, God commandeth us to believe; here his revealed will is that we should so do: withal, he intendeth we shall do so; and therefore ingenerateth faith in our hearts that we may believe. Here his secret and revealed will are coincident; the former f80 being his precept that we should believe, the latter his purpose that we shall believe. In this case, I say, the object of the one and the other is the same, -- even what we ought to do, and what he will do. And this inasmuch as he hath "wrought all our works in us," <232612>Isaiah 26:12. They are our own works which he
68
works in us; his act in us and by us is ofttimes our duty towards him. He commands us by his revealed will to walk in his statutes, and keep his laws; upon this he also promiseth that he will so effect all things, that of some this shall be performed: <263626>Ezekiel 36:26,27,
"A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes, and ye shall keep my judgments and do them."
So that the self-same obedience of the people of God is here the object of his will, taken in either acceptation. And yet the precept of God is not here, as some learned men suppose, declarative of God's intention, for then it must be so to all to whom it is given; which evidently it is not, for many are commanded to believe on whom God never bestoweth faith. It is still to be looked upon as a mere declaration of our duty, its closing with God's intention being accidental unto it. There is a wide difference betwixt "Do such a thing," and, "You shall do it." If God's command to Judas to believe imported as much as, "It is my purpose and intention that Judas shall believe," it must needs contradict that will of God whereby he determined that Judas, for his infidelity, should go to his "own place." His precepts are in all obedience of us to be performed, but do not signify his will that we shall actually fulfill his commands. Abraham was not bound to believe that it was God's intention that Isaac should be sacrificed, but that it was his duty. There was no obligation on Pharaoh to think it was God's purpose the people should depart at the first summons; he had nothing to do with that: but there was one to believe that if he would please God, he must let them go. Hence divers things of good use in these controversies may be collected: --
First, That God may command many things by his word which he never decreed that they should actually be performed; because, in such things, his words are not a revelation of his eternal decree and purpose, but only a declaration of some thing wherewith he is well-pleased, be it by us performed or no. In the fore-cited case he commanded Pharaoh to let his people go, and plagued him for refusing to obey his command. Hence we may not collect that God intended the obedience and conversion of
69
Pharaoh by this his precept, but was frustrated of his intention, -- for the Scripture is evident and clear that God purposed by his disobedience to accomplish an end far different, even a manifestation of his glory by his punishment, -- but only that obedience unto his commands is pleasing unto him; as 1<091522> Samuel 15:22.
Secondly, That the will of God to which our obedience is required is the revealed will of God contained in his word; whose compliance with his decree is such, that hence we learn three things tending to the execution of it: -- First, That it is the condition of the word of God, and the dispensation thereof, instantly to persuade to faith and obedience. Secondly, That it is our duty by all means to aspire to the performance of all things by it enjoined, and our fault if we do not. Thirdly, That God by these means will accomplish his eternal decree of saving his elect; and that he willeth the salvation of others, inasmuch as he calleth them unto the performance of the condition thereof. Now, our obedience is so to be regulated by this revealed will of God, that we may sin either by omission against its precepts or commission against its prohibitions; although by our so omitting or committing of any thing the secret will or purpose of God be fulfilled. Had Abraham disobeyed God's precept, when he was commanded to sacrifice his son Isaac, though God's will had been accomplished thereby, who never intended it, yet Abraham had grievously sinned against the revealed will of God, the rule of his duty. The holiness of our actions consisteth in a conformity unto his precepts, and not unto his purposes. On this ground Gregory affirmeth, f81 "That many fulfill the will of God" (that is, his intentions) "when they think to change it" (by transgressing his precepts); "and by resisting imprudently, obey God's purpose." And to show how merely we in our actions are tied to this rule of our duty, St Austin f82 shows how a man may do good in a thing cross to God's secret will, and evil in that which complieth with it, which he illustrates by the example of a sick parent having two children, the one wicked, who desires his father's death, the other godly, and he prays for his life. But the will of God is he shall die, agreeably to the desire of the wicked child; and yet it is the other who hath performed his duty, and done what is pleasing unto God.
Thirdly, To return from this not unnecessary digression, that which we have now in agitation is the secret will of God, which we have before
70
unfolded; and this it is that we charge the Arminians for affirming that it may be resisted, -- that is, that God may fail in his purposes, come short of what he earnestly intendeth, or be frustrated of his aim and end: as if, [when] he should determinately resolve the faith and salvation of any man, it is in the power of that man to make void his determination, and not believe, and not be saved. Now, it is only in cases of this nature, wherein our own free wills have an interest, that they thus limit and circumscribe the power of the Most High. In other things they grant his omnipotence to be of no less extent than others do; but in this case they are peremptory and resolute, without any coloring or tergiversation: for whereas there is a question proposed by the apostle, <450919>Romans 9:19, "Who hath resisted his will?" which that none hath or can he grants in the following verses, Corvinus affirms, f83 "It is only an objection of the Jews, rejected by the apostle;" -- which is much like an answer young scholars usually give to some difficult place in Aristotle, when they cannot think of a better, "Loquitur ex aliorum sententia;" for there is no sign of any such rejection of it by the apostle in the whole following discourse; yea, and it is not the Jews that St Paul disputeth withal here, but weaker brethren concerning the Jews, which is manifest from the first verse of the next chapter, where he distinguisheth between "brethren" to whom and "Israel" of whom he spake. Secondly, He speaks of the Jews in the whole treatise in the third person, but of the disputer in the second. Thirdly, It is taken for a confessed principle between St Paul and the disputer, as he calls him, that the Jews were rejected, which surely themselves would not readily acknowledge. So that Corvinus rejects, as an objection of the Jews, a granted principle of St Paul and the other Christians of his time. With the like confidence the same author affirmeth, f84 "That they nothing doubt but that many things are not done which God would have to be done." Vorstius goes farther, teaching f85 "that not only many things are [not] done which he would have done, but also that many things are done which he would not have done." He means not our transgressing of his law, but God's failing in his purpose, as Corvinus clears it, acknowledging that the execution of God's will is suspended or hindered by man; to whom Episcopius subscribes. f86 As, for example, God purposeth and intendeth the conversion of a sinner, -- suppose it were Mary Magdalene; -- can this intention of his be crossed and his will resisted? "Yea," say the Arminians, "for God converts sinners by his grace." "But we can resist
71
God when he would convert us by his grace," f87 say six of them jointly in their meeting at the Hague. "But some one may here object," say they, "that thus God faileth of his intention, doth not attain the end at which he aims. We answer, This we grant." Or be it the salvation of men, they say, f88 "they are certain that God intendeth that for many which never obtain it;" that end he cannot compass.
And here, methinks, they place God in a most unhappy condition, by affirming that they are often damned whom he would have to be saved, though he desires their salvation with a most vehement desire and natural affection, f89 -- such, I think, as crows have to the good of their young ones: for that there are in him such desires as are never fulfilled, f90 because not regulated by wisdom and justice, they plainly affirm; for although by his infinite power, perhaps, he might accomplish them, yet it would not become him so to do.
Now, let any good-natured man, who hath been a little troubled for poor Jupiter in Homer, mourning for the death of his son Sarpedon, which he could not prevent, or hath been grieved for the sorrow of a distressed father, not able to remove the wickedness and inevitable ruin of an only son, drop one tear for the restrained condition of the God of heaven, who, when he would have all and every man in the world to come to heaven, to escape the torments of hell, and that with a serious purpose and intention that it shall be so, a vehement affection and fervent natural desire that it should be so, yet, being not in himself alone able to save one, must be forced to lose his desire, lay down his affection, change his purpose, and see the greatest part of them to perish everlastingly, f91 yea, notwithstanding that he had provided a sufficient means for them all to escape, with a purpose and intention that they should so do.
In brief, their whole doctrine on this point is laid down by Corvinus, chapter 3, against Moulin, and the third section; where, first, he alloweth of the distinction of the will of God into that whereby he will have us do something, and that whereby he will do any thing himself. The first is nothing but his law and precepts; which we with him affirm may be said to be resisted, inasmuch as it is transgressed. The latter, he saith, if it respect any act of man's, may be considered as preceding that act, or following it; if preceding it, then it may be resisted, if man will not
72
cooperate. Now, this is the will of God, whereby himself intendeth to do any thing; the sum of which distinction is this, "The will of God concerning the future being of any thing may be considered as it goeth before the actual existence of the thing itself, and in this regard it may be hindered or resisted; but as it is considered to follow any act of man, it is always fulfilled:" by which latter member, striving to mollify the harshness of the former, he runs himself into inexplicable nonsense, affirming that that act of the will of God whereby he intendeth men shall do any thing cannot be hindered after they have done it, -- that is, God hath irresistibly purposed they shall do it, provided they do it! In his following discourse, also, he plainly grants that there is no act of God's will about the salvation of men that may not be made void and of none effect, but only that general decree whereby he hath established an inseparable connection between faith and salvation, or whereby he hath appointed faith in Christ to be the means of attaining blessedness, which is only an immanent act of God's will, producing no outward effect; so that every act thereof that hath an external issue by human co-operation is frustrable and may fall to the ground: which in what direct opposition it stands to the word of God, let these following instances declare: --
First, "Our God is in the heavens," saith the psalmist: "he hath done whatsoever he hath pleased," <19B503>Psalm 115:3. Not only part, but all, whatsoever he pleased should come to pass, by any means. "He ruleth in the kingdom of men, and giveth it to whomsoever he will," <270417>Daniel 4:17. The transposition of kingdoms is not without the mixture of divers free and voluntary actions of men, and yet in that great work God doth all that he pleaseth. Yea, before him "all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou?" verse 35. "My counsel," saith he, "shall stand, and I will do all my pleasure," <234610>Isaiah 46:10; "I have purposed, I will also do it," verse 11. Nay, so certain is he of accomplishing all his purposes, that he confirms it with an oath:
"The LORD of hosts hath sworn, Surely as I have thought, so it shall come to pass; and as I have purposed, so shall it stand," <231424>Isaiah 14:24.
73
And indeed it were a very strange thing, that God should intend what he foreseeth will never come to pass. But I confess this argument will not be pressing against the Arminians, who question that prescience; but yet, would they also would observe from the Scripture, that the failing of wicked men's counsels and intentions is a thing that God is said to "deride in heaven," as <190204>Psalm 2:4. He threatens them with it. "Take counsel together," saith he, "and it shall come to nought; speak the word, and it shall not stand," <230810>Isaiah 8:10. See also chapter <232907>29:7,8. And shall they be enabled to recriminate, and cast the like aspersion on the God of heaven? No, surely. Saith St Austin, f92 "Let us take heed we be not compelled to believe that Almighty God would have any thing done which doth not come to pass." To which truth, also, that the schoolmen have universally consented is showed by Alvarez, Disput. 32, pro. 3. And these few instances will manifest the Arminian opposition to the word of God in this particular: --
S.S. "Our God is in the heavens: he hath done whatsoever he hath pleased," <19B503>Psalm 115:3.
"I will do all my pleasure." <234610>Isaiah 46:10. "None can stay his hand, or say unto him, What doest thou?" <270435>Daniel 4:35. "I have purposed, I will also do it," <234611>Isaiah 46:11.
"As I have purposed, so shall it stand," <231424>Isaiah 14:24.
Lib. Arbit. "We nothing doubt but many things which God willeth, or that it pleaseth him to have done, do yet never come to pass," Corvinus. "We grant that some of God's desires are never fulfilled," Idem. "It is in the power of man to hinder the execution of God's will," Idem.
"It is ridiculous to imagine that God doth not seriously will any thing but what taketh effect," Episcopius. "It may be objected that God faileth of his end: this we readily grant," Rem. Synod.
74
CHAPTER 6.
HOW THE WHOLE DOCTRINE OF PREDESTINATION IS CORRUPTED BY THE ARMINIANS.
THE cause of all these quarrels, wherewith the Arminians and their abettors have troubled the church of Christ, comes next unto our consideration. The eternal predestination of Almighty God, that fountain of all spiritual blessings, of all the effects of God's love derived unto us through Christ, the demolishing of this rock of our salvation hath been the chief endeavor of all the patrons of human self-sufficiency; so to vindicate unto themselves a power and independent ability of doing good, of making themselves to differ from others, of attaining everlasting happiness, without going one step from without themselves. And this is their first attempt, to attain their second proposed end, of building a tower from the top whereof they may mount into heaven, whose foundation is nothing but the sand of their own free-will and endeavors. Quite on a sudden (what they have done in effect) to have taken away this divine predestination, name and thing, had been an attempt as noted as notorious, and not likely to attain the least success amongst men professing to believe the gospel of Christ; wherefore, suffering the name to remain, they have abolished the thing itself, and substituted another so unlike it in the room thereof, that any one may see they have gotten a blear-eyed Leah instead of Rachel, and hug a cloud instead of a Deity. The true doctrine itself hath been so excellently delivered by divers learned divines, so freed from all objections, that I shall only briefly and plainly lay it down, and that with special reference to the seventeenth article of our church, where it is clearly avowed; showing withal, -- which is my chief intention, -- how it is thwarted, opposed, and overthrown by the Arminians. Predestination, in the usual sense [in which] it is taken, is a part of God's providence concerning his creatures, distinguished from it by a double restriction: --
First, In respect of their objects; for whereas the decree of providence comprehendeth his intentions towards all the works of his hands, predestination respecteth only rational creatures.
75
Secondly, In regard of their ends; for whereas his providence directeth all creatures in general to those several ends to which at length they are brought, whether they are proportioned unto their nature or exceeding the sphere of their natural activity, predestination is exercised only in directing rational creatures to supernatural ends: so that, in general, it is the counsel, decree, or purpose of Almighty God concerning the last and supernatural end of his rational creatures, to be accomplished for the praise of his glory. But this also must receive a double restriction before we come precisely to what we in this place aim at: and these again in regard of the objects or the ends thereof.
The object of predestination is all rational creatures, Now, these are either angels or men. Of angels I shall not treat. Secondly, The end by it provided for them is either eternal happiness or eternal misery. I speak only of the former, -- the act of God's predestination transmitting men to everlasting happiness: and in this restrained sense it differs not at all from election, and we may use them as synonyma, terms of the same importance; though, by some affirming that God predestinateth them to faith whom he hath chosen, they seem to be distinguished as the decrees of the end, and the means conducing thereunto, whereof the first is election, intending the end, and then takes place predestination, providing the means. But this exact distinction appeareth not directly in the Scripture.
This election the word of God proposeth unto us as the gracious, immutable decree of Almighty God, whereby, before the foundation of the world, out of his own good pleasure, he chose certain men, determining to free them from sin and misery, to bestow upon them grace and faith, to give them unto Christ, to bring them to everlasting blessedness, for the praise of his glorious grace; or, as it is expressed in our church articles, "Predestination to life is the everlasting purpose of God, whereby, before the foundations of the world were laid, he hath constantly decreed by his counsel, secret to us, to deliver from curse and damnation those whom he hath chosen in Christ out of mankind, and to bring them by Christ unto everlasting salvation, as vessels made unto honor; wherefore, they who are endued with so excellent a benefit of God be called according to God's purpose," etc.
76
Now, to avoid prolixity, I will annex only such annotations as may clear the sense and confirm the truth of the article by the Scriptures, and show briefly how it is overthrown by the Arminians in every particular thereof: --
First, The article, consonantly to the Scripture, affirmeth that it is an eternal decree, made before the foundations of the world were laid; so that by it we must needs be chosen before we were born, before we have done either good or evil. The words of the article are clear, and so also is the Scripture: "He hath chosen us in him before the foundation of the world," <490104>Ephesians 1:4;
"The children being not yet born, neither having done any good or evil, it was said," etc., <450911>Romans 9:11,12;
"We are called with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began," 2<550109> Timothy 1:9.
Now, from hence it would undoubtedly follow that no good thing in us can be the cause of our election, for every cause must in order precede its effect; but all things whereof we by any means are partakers, inasmuch as they are ours, are temporary, and so cannot be the cause of that which is eternal. Things with that qualification must have reference to the sole will and good pleasure of God; which reference would break the neck of the Arminian election. Wherefore, to prevent such a fatal ruin, they deny the principle, -- to wit, that election is eternal. f93 So the Remonstrants, in their Apology: f94 "Complete election regardeth none but him that is dying; for this peremptory election decreeth the whole accomplishment and consummation of salvation, and therefore requireth in the object the finished course of faith and obedience," saith Grevinchovius; which is to make God's election nothing but an act of his justice, approving our obedience, and such an act as is incident to any weak man, who knows not what will happen in the next hour that is yet for to come. And is this post-destination that which is proposed to us in the Scripture as the unsearchable fountain of all God's love towards us in Christ? "Yea," f95 say they, "we acknowledge no other predestination to be revealed in the gospel besides that whereby God decreeth to save them who should persevere in faith;" that is, God's determination concerning their salvation
77
is pendulous, until he find by experience that they will persevere in obedience. But I wonder why, seeing election is confessedly one of the greatest expressions of God's infinite goodness, love, and mercy towards us, if it follow our obedience, we have it not, like all other blessings and mercies, promised unto us. Is it not because such propositions as these, "Believe, Peter, and continue in the faith unto the end, and I will choose thee before the foundation of the world," are fitter for the writings of the Arminians than the word of God? Neither will we be their rivals in such an election, as from whence no fruit, f96 no effect, no consolation can be derived to any mortal man, whilst he lives in this world.
Secondly, The article affirmeth that it is constant, -- that is, one immutable decree; agreeably also to the Scriptures, teaching but one purpose, but one foreknowledge, one good pleasure, one decree of God, concerning the infallible ordination of his elect unto glory; although of this decree there may be said to be two acts, -- one concerning the means, the other concerning the end, but both knit up in the "immutability of God's counsel," <580617>Hebrews 6:17. "The foundation of God standeth sure, having this seal, The Lord knoweth them that are his," 2<550219> Timothy 2:19; "His gifts and calling are without recalling," not to be repented of, <451129>Romans 11:29. Now, what say our Arminians to this?
Why, a whole multitude of notions and terms have they invented to obscure the doctrine. "Election," say they,f97 "is either legal or evangelical, general or particular, complete or incomplete, revocable or irrevocable, peremptory or not peremptory," with I know not how many more distinctions of one single eternal act of Almighty God, whereof there is neither "vola nec vestigium," sign or token, in the whole Bible, or any approved author. And to these quavering divisions they accommodate their doctrine, or rather they purposely invented them to make their errors unintelligible.
Yet something agreeably thus they dictate: f98 "There is a complete election, belonging to none but those that are dying; and there is another, incomplete, common to all that believe: as the good things of salvation are incomplete which are continued whilst faith is continued, and revoked when that is denied, so election is incomplete in this life, and revocable." Again: "There are," they say in their Confession, f99 "three orders of
78
believers and repenters in the Scripture, whereof some are beginners, others having continued for a time, and soma perseverants. The first two orders are chosen vere, truly, but not absolute prorsus, absolutely, but only for a time, -- so long as they will remain as they are; the third are chosen finally and peremptorily: for this act of God is either continued or interrupted, according as we fulfill the condition." But whence learned the Arminians this doctrine? Not one word of it from the word of truth; no mention there of any such desultory election, no speech of faith, but such as is consequent to one eternal irrevocable decree of predestination: They "believed" who were "ordained to eternal life," <441348>Acts 13:48. No distinction of men half and wholly elected, where it is affirmed that it is impossible the elect should be seduced, <402424>Matthew 24:24, -- that none should snatch Christ's sheep out of his Father's hand, <431028>John 10:28,29. What would they have more? God's purpose of election is sealed up, 2<550219> Timothy 2:19, and therefore cannot be revoked; it must stand firm, <450911>Romans 9:11, in spite of all opposition. Neither will reason allow us to think any immanent act of God to be incomplete or revocable, because of the mere alliance it hath with his very nature. But reason, Scripture, God himself, all must give place to any absurdities, if they stand in the Arminian way, bringing in their idol with shouts, and preparing his throne, by claiming the cause of their predestination to be in themselves.
Thirdly, The article is clear that the object of this predestination is some particular men chosen out of mankind; that is, it is such an act of God as concerneth some men in particular, taking them, as it were, aside from the midst of their brethren, and designing them for some special end and purpose. The Scripture also aboundeth in asserting this verity, calling them that are so chosen a "few," <402016>Matthew 20:16, which must needs denote some certain persons; and the "remnant according to election," <451105>Romans 11:5; those whom "the Lord knoweth to be his," 2<550219> Timothy 2:19; men "ordained to eternal life," <441348>Acts 13:48; "us," <450839>Romans 8:39; those that are "written in the Lamb's book of life," <662127>Revelation 21:27; -- all which, and divers others, clearly prove that the number of the elect is certain, not only materially, as they say, f100 that there are so many, but formally also, that these particular persons, and no other, are they, which cannot be altered. Nay, the very nature of the thing itself doth so demonstratively evince it, that I wonder it can possibly be conceived
79
under any other notion. To apprehend an election of men not circumscribed with the circumstance of particular persons is such a conceited, Platonical abstraction, as it seems strange that any one dares profess to understand that there should be a predestination, and none predestinated; an election, and none elected; a choice amongst many, yet none left or taken; a decree to save men, and yet thereby salvation destinated to no one man, either "re aut spe," in deed or in expectation. In a word, that there should be a purpose of God to bring men unto glory, standing inviolable, though never any one attained the purposed end, is such a riddle as no (Edipus can unfold. Now, such an election, such a predestination, have the Arminians substituted in the place of God's everlasting decree. "We deny," f101 say they, "that God's election extendeth itself to any singular persons as singular persons;" that is, that any particular persons, as Peter, Paul, John, are by it elected. No; how, then? Why, f102 "God hath appointed, without difference, to dispense the means of faith; and as he seeth these persons to believe or not to believe by the use of those means, so at length he determineth of them," as saith Corvinus. Well, then, God chooseth no particular man to salvation, but whom he seeth believing by his own power, with the help only of such means as are afforded unto others who never believe; and as he maketh himself thus differ from them by a good use of his own abilities, so also he may be reduced again unto the same predicament, and then his election, which respecteth not him in his person, but only his qualification, quite vanisheth. But is this God's decree of election? "Yes," say they; and make a doleful complaint that any other doctrine should be taught in the church. f103 "It is obtruded," say the true-born sons of Arminius, "on the church as a most holy doctrine, that God, by an absolute, immutable decree, from all eternity, out of his own good pleasure, hath chosen certain persons, and those but few in comparison, without any respect had to their faith and obedience, and predestinated them to everlasting life." But what so great exception is this doctrine liable unto, what wickedness doth it include, that it should not be accounted most holy? Nay, is not only the matter but the very terms of it contained in the Scripture? Doth it not say the elect are few, and they chosen before the foundation of the world, without any respect to their obedience or any thing that they had done, out of God's mere gracious good pleasure, that his free purpose according to election might stand, even because so it pleased him; and this that they might be
80
holy, believe, and be sanctified, that they might come unto Christ, and by him be preserved unto everlasting life? Yea, this is that which galls them: f104 "No such will can be ascribed unto God, whereby he so willeth any one to be saved as that thence their salvation should be sure and infallible," saith the father of those children.
Well, then, let St Austin's definition be quite rejected, f105 "That predestination is a preparation of such benefits whereby some are most certainly freed and delivered from sin and brought to glory;" and that also of St Paul, "That (by reason of this) nothing can separate us from the love of God, which is in Christ." What is this election in your judgment? f106 "Nothing but a decree whereby God hath appointed to save them that believe in Christ," saith Corvinus, be they who they will; or a general purpose of God, whereby he hath ordained faith in Christ to be the means of salvation. Yea, but this belongs to Judas as well as to Peter. This decree carrieth as equal an aspect to those that are damned as to those that are saved. Salvation, under the condition of faith in Christ, was also proposed to them; but was Judas and all his company elected? How came they, then, to be seduced and perish? That any of God's elect go to hell is as yet a strange assertion in Christianity. Notwithstanding this decree, none may believe, or all that do may fall away, and so none at all be saved; which is a strange kind of predestination: or all may believe, continue in faith, and be saved; which were a more strange kind of election.
We, poor souls, thought hitherto that we might have believed, according unto Scripture, that some by this purpose were in a peculiar manner made the Father's ("Thine they were"), and by him given unto Christ, that he might bring them unto glory; and that these men were so certain and unchangeable a number, that not only God "knoweth them" as being "his," but also that Christ" calleth them by name," <431003>John 10:3, and looketh that none taketh them out of his hand. We never imagined before that Christ hath been the mediator of an uncertain covenant, because there are no certain persons covenanted withal but such as may or may not fulfill the condition. We always thought that some had been separated before by God's purpose from the rest of the perishing world, that Christ might lay down his life for his "friends," for his "sheep," for them that were "given him" of his Father. But now it should seem he was ordained to be a king when it was altogether uncertain whether he should ever have any
81
subjects, to be a head without a body, or to such a church whose collection and continuance depend wholly and solely on the will of men.
These are doctrines that I believe searchers of the Scripture had scarce ever been acquainted withal, had they not lighted on such expositors as teach, f107 "That the only cause why God loveth" (or chooseth) "any person is, because the honesty, faith, and piety wherewith, according to God's command and his own duty, he is endued, are acceptable to God;" which, though we grant it true of God's consequent or approving love, yet surely there is a divine love wherewith he looks upon us otherwise, when he gives us unto Christ, else either our giving unto Christ is not out of love, or we are pious, just, and faithful before we come unto him, -- that is, we have no need of him at all. Against either way, though we may blot these testimonies out of our hearts, yet they will stand still recorded in holy Scripture, -- namely, that God so loved us when we were his "enemies," <450510>Romans 5:10, "sinners," verse 8, of no "strength," verse 6; that "he gave his only-begotten Son" to die, "that we should not perish, but have everlasting life," <430316>John 3:16. But of this enough.
Fourthly, Another thing that the article asserteth according to the Scripture is, that there is no other cause of our election but God's own counsel. It recounteth no motives in us, nothing impelling the will of God to choose some out of mankind, rejecting others, but his own decree, -- that is, his absolute will and good pleasure; so that as there is no cause, in any thing without himself, why he would create the world or elect any at all, -- for he doth all these things for himself, for the praise of his own glory, -- so there is no cause in singular elected persons why God should choose them rather than others. He looked upon all mankind in the same condition, vested with the same qualifications, or rather without any at all; for it is the children not yet born, before they do either good or evil, that are chosen or rejected, his free grace embracing the one and passing over the other. Yet here we must observe, that although God freely, without any desert of theirs, chooseth some men to be partakers both of the end and the means, yet he bestoweth faith, or the means, on none but for the merit of Christ; neither do any attain the end or salvation but by their own faith, through that righteousness of his. The free grace of God notwithstanding, choosing Jacob when Esau is rejected, the only antecedent cause of any difference between the elect and reprobates,
82
remaineth firm and unshaken; and surely, unless men were resolved to trust wholly to their own bottoms, to take nothing gratis at the hands of God, they would not endeavor to rob him of his glory, of having mercy on whom he will have mercy, of loving us without our desert before the world began. If we must claim an interest in obtaining the temporal acts of his favor by our own endeavors, yet, oh, let us grant him the glory of being good unto us, only for his own sake, when we were in his hand as the clay in the hand of the potter. What made this piece of clay fit for comely service, and not a vessel wherein there is no pleasure, but the power and will of the Framer? It is enough, yea, too much, for them to repine and say, "Why hast thou made us thus?" who are vessels fitted for wrath. Let not them who are prepared for honor exalt themselves against him, and sacrifice to their own nets, as the sole providers of their glory. But so it is: human vileness will still be declaring itself, by claiming a worth no way due unto it; of a furtherance of which claim if the Arminians be not guilty, let the following declaration of their opinions in this particular determine: --
"We confess," say they, f108 "roundly, that faith, in the consideration of God choosing us unto salvation, doth precede, and not follow as a fruit of election." So that whereas Christians have hitherto believed that God bestoweth faith on them that are chosen, it seems now it is no such matter, but that those whom God findeth to believe, upon the stock of their own abilities, he afterward chooseth. Neither is faith, in their judgment, only required as a necessary condition in him that is to be chosen, but as a cause moving the will of God to elect him that hath it, f109 as the will of the judge is moved to bestow a reward on him who according to the law hath deserved it," as Grevinchovius speaks: which words of his, indeed, Corvinus strives to temper, but all in vain, though he wrest them contrary to the intention of the author; for with him agree all his fellows. f110 "The one only absolute cause of election is, not the will of God, but the respect of our obedience," saith Episcopius. At first they required nothing but faith, and that as a condition, not as a cause; f111 then perseverance in faith, which at length they began to call obedience, comprehending all our duty to the precepts of Christ: for the cause, say they, of this love to any person, is the righteousness, faith, and piety wherewith he is endued; which being all the good works of a Christian, they, in effect, affirm a man
83
to be chosen for them, -- that our good works are the cause of election; which whether it were ever so grossly taught, either by Pelagians or Papists, I something doubt.
And here observe, that this doth not thwart my former assertion, where I showed that they deny the election of any particular persons, which here they seem to grant upon a foresight of their faith and good works; for there is not any one person, as such a person, notwithstanding all this, that in their judgment is in this life elected, but only as he is considered with those qualifications of which he may at any time divest himself, and so become again to be no more elected than Judas.
The sum of their doctrine in this particular is laid down by one of ours in a tract entitled "God's Love to Mankind," etc.; a book full of palpable ignorance, gross sophistry, and abominable blasphemy, whose author seems to have proposed nothing unto himself but to rake all the dunghills of a few of the most invective Arminians, and to collect the most filthy scum and pollution of their railings to cast upon the truth of God; and, under I know not what self-coined pretences, belch out odious blasphemies against his holy name.
The sum, saith he, of all these speeches (he cited to his purpose) is, f112 "That there is no decree of saving men but what is built on God's foreknowledge of the good actions of men." No decree? No, not that whereby God determineth to give some unto Christ, to ingraft them in him by faith, and bring them by him unto glory; which giveth light to that place of Arminius, where he affirmeth, f113 "That God loveth none precisely to eternal life but considered as just, either with legal or evangelical righteousness."
Now, to love one to eternal life is to destinate one to obtain eternal life by Christ, and so it is coincident with the former assertion, that our election, or choosing unto grace and glory, is upon the foresight of our good works; which contains a doctrine so contradictory to the words and meaning of the apostle, <450911>Romans 9:11, condemned in so many councils, suppressed by so many edicts and decrees of emperors and governors, opposed as a pestilent heresy, ever since it was first hatched, by so many orthodox fathers and learned schoolmen, so directly contrary to the doctrine of this church, so injurious to the grace and supreme power of Almighty God,
84
that I much wonder any one, in this light of the gospel and flourishing time of learning, should be so boldly ignorant or impudent as to broach it amongst Christians. To prove this to be a heresy exploded by all orthodox and catholic antiquity were to light a candle in the sun; for it cannot but be known to all and every one who ever heard or read any thing of the state of Christ's church after the rising of the Pelagian tumults. f114
To accumulate testimonies of the ancients is quite beside my purpose. I will only add the confession of Bellarmine, f115 a man otherwise not overwell affected to truth. "Predestination," saith he, "from the foresight of works, cannot be maintained unless we should suppose something in the righteous man, which should make him differ from the wicked, that he doth not receive from God; which truly all the fathers with unanimous consent do reject." But we have a more sure testimony, to which we will take heed, even the holy Scripture, pleading strongly for God's free and undeserved grace.
First, our Savior Christ, <401126>Matthew 11:26, declaring how God revealeth the gospel unto some, which is hidden from others (a special fruit of election), resteth in his will and good pleasure as the only cause thereof: "Even so, Father; for so it seemed good in thy sight." So, comforting his "little flock," <421232>Luke 12:32, he bids them fear not, "for it is your Father's good pleasure to give you the kingdom;" -- "His good pleasure is the only cause why his kingdom is prepared for you rather than others." But is there no other reason of this discrimination? No; he doth it all "that his purpose according to election might stand" firm, <450911>Romans 9:11; for we are
"predestinated according to the purpose of him who worketh all things after the counsel of his own will," <490111>Ephesians 1:11.
But did not this counsel of God direct him to choose us rather than others because we had something to commend us more than they? No;
"The LORD did not set his love upon you, nor choose you, because ye were more in number than any people; but because the LORD loved you," <050707>Deuteronomy 7:7,8.
"He hath mercy on whom he will have mercy;" yea, "the children being not yet born, neither having done any good or evil, that the
85
purpose of God according to election might stand, not of works, but of him that calleth, it was said unto her, The elder shall serve the younger: as it is written, Jacob have I loved, but Esau have I hated," <450911>Romans 9:11-13.
In brief, wherever there is any mention of election or predestination, it is still accompanied with the purpose, love, or will of God; his foreknowledge, whereby he knoweth them that are his; his free power and supreme dominion over all things. Of our faith, obedience, or any thing importing so much, not one syllable, no mention, unless it be as the fruit and effect thereof. It is the sole act of his free grace and good pleasure, that "he might make known the riches of his glory on the vessels of mercy," <450923>Romans 9:23. For this only end hath he
"saved us, and called us with an holy calling, not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began," 2<550109> Timothy 1:9.
Even our calling is free and undeserved, because flowing from that most free grace of election, whereof we are partakers before we are [i.e., exist]. It were needless to heap up more testimonies in a thing so clear and evident. When God and man stand in competition who shall be accounted the cause of an eternal good, we may be sure the Scripture will pass the verdict on the part of the Most High. And the sentence, in this case, may be derived from thence by these following reasons: --
First, If final perseverance in faith and obedience be the cause of, or a condition required unto, election, then none can be said in this life to be elected; for no man is a final perseverer until he be dead, until he hath finished his course and consummated the faith. But certain it is that it is spoken of some in the Scripture that they are even in this life elected: "Few are chosen," <402016>Matthew 20:16; "For the elect's sake those days shall be shortened," chapter <402422>24:22; "And shall, if it were possible, deceive the very elect," verse 24, -- where it is evident that election is required to make one persevere in the faith, but nowhere is perseverance in the faith required to election; yea, and Peter gives us all a command that we should give all diligence to get an assurance of our "election," even in this life, 2<610110> Peter 1:10: and, therefore, surely it cannot be a decree presupposing consummated faith and obedience.
86
Secondly, Consider two things of our estate, before the first temporal act of God's free grace (for grace is no grace if it be not free), which is the first effect of our predestination, comprehendeth us: -- First, "Were we better than others." No, in no wise: both Jews and Gentiles were all under sin," <450309>Romans 3:9. "There is no difference; for all have sinned, and come short of the glory of God," verse 23; -- being all "dead in trespasses and sins," <490201>Ephesians 2:1; being "by nature the children of wrath, even as others," verse 3; "far off," until we are "made nigh by the blood of Christ," verse 13. We were "enemies" against God, <450510>Romans 5:10; <560303>Titus 3:3. And look what desert there is in us with these qualifications, when our vocation, the first effect of our predestination, as St Paul showeth, <450830>Romans 8:30, and as I shall prove hereafter, separateth us from the world of unbelievers. So much there is in respect of predestination itself; so that if we have any way deserved it, it is by being sinners, enemies, children of wrath, and dead in trespasses. These are our deserts; this is the glory, whereof we ought to be ashamed. But, secondly, When they are in the same state of actual alienation from God, yet then, in respect of his purpose to save them by Christ, some are said to be his: "Thine they were, and thou gavest them me," <431706>John 17:6; -- they were his before they came unto Christ by faith; the sheep of Christ before they are called, for he "calleth his sheep by name," chapter <431003>10:3; before they come into the flock or congregation, for "other sheep," saith he, "I have, which are not of this fold, them also must I bring," chapter <431016>10:16; -- to be beloved of God before they love him: "Herein is love, not that we loved God, but that he loved us," 1<620410> John 4:10. Now, all this must be with reference to God's purpose of bringing them unto Christ, and by him unto glory; which we see goeth before all their faith and obedience.
Thirdly, Election is an eternal act of God's will: "He hath chosen us before the foundation of the world," <490104>Ephesians 1:4; consummated antecedently to all duty of ours, <450911>Romans 9:11. Now, every cause must, in order of nature, precede its effect; nothing hath an activity in causing before it hath a being. Operation in every kind is a second act, flowing from the essence of a thing which is the first. But all our graces and works, our faith, obedience, piety, and charity, are all temporal, of yesterday, the same standing with ourselves, and no longer; and therefore cannot be the cause of, no, nor so much as a condition necessarily required for, the
87
accomplishment of an eternal act of God, irrevocably established before we are.
Fourthly, If predestination be for faith foreseen, these three things, with divers such absurdities, will necessarily follow: -- First, That election is not of "him that calleth," as the apostle speaks, <450911>Romans 9:11, -- that is, of the good pleasure of God, who calleth us with a holy calling, -- but of him that is called; for, depending on faith, it must be his whose faith is, that doth believe. Secondly, God cannot have mercy on whom he win have mercy, for the very purpose of it is thus tied to the qualities of faith and obedience, so that he must have mercy only on believers antecedently to his decree. Which, thirdly, hinders him from being an absolute free agent, and doing of what he will with his own, -- of having such a power over us as the potter hath over his clay; for he finds us of different matter, one clay, another gold, when he comes to appoint us to different uses and ends.
Fifthly, God sees no faith, no obedience, perseverance, nothing but sin and wickedness, in any man, but what himself intendeth graciously and freely to bestow upon him; for "faith is not of ourselves, it is the gift of God;" it is "the work of God, that we believe," <430629>John 6:29; he "blesseth us with all spiritual blessings in Christ," <490103>Ephesians 1:3. Now, all these gifts and graces God bestoweth only upon those whom he hath antecedently ordained to everlasting life: for "the election obtained it, and the rest were blinded," <451107>Romans 11:7; "The Lord added to the church daily such as should be saved"' <440247>Acts 2:47. Therefore, surely, God chooseth us not because he foreseeth those things in us, seeing he bestoweth those graces because he hath chosen us. "Wherefore," f116 saith Austin, "doth Christ say, `Ye have not chosen me, but I have chosen you,' but because they did not choose him that he should choose them; but he chose them that they might choose him." We choose Christ by faith; God chooseth us by his decree of election. The question is, Whether we choose him because he hath chosen us, or he chooseth us because we have chosen him, and so indeed choose ourselves? We affirm the former, and that because our choice of him is a gift he himself bestoweth only on them whom he hath chosen.
88
Sixthly, and principally, The effects of election, infallibly following it, cannot be the causes of election, certainly preceding it. This is evident, for nothing can be the cause and the effect of the same thing, before and after itself. But all our faith, our obedience, repentance, good works, are the effects of election, flowing from it as their proper fountain, erected on it as the foundation of this spiritual building; and for this the article of our church is evident and clear. "Those," saith it, "that are endued with this excellent benefit of God are called according to God's purpose, are justified freely, are made the sons of God by adoption; they be made like the image of Christ; they walk religiously in good works," etc. Where, first, they are said to be partakers of this benefit of election, and then by virtue thereof to be entitled to the fruition of all those graces. Secondly, it saith, "Those who are endued with this benefit enjoy those blessings;" intimating that election is the rule whereby God proceedeth in bestowing those graces, restraining the objects of the temporal acts of God's special favor to them only whom his eternal decree doth embrace. Both these, indeed, are denied by the Arminians; which maketh a farther discovery of their heterodoxies in this particular.
f117 "You say," saith Arminius to Perkins, "that election is the rule of giving or not giving of faith; and, therefore, election is not of the faithful, but faith of the elect: but by your leave this I must deny." But yet, whatever it is the sophistical heretic here denies, either antecedent or conclusion, he falls foul on the word of God. "They `believed,"' saith the Holy Ghost, "who were `ordained to eternal life,'" <441348>Acts 13:48; and, "The Lord added to the church daily such as should be saved," chapter 2:47. From both which places it is evident that God bestoweth faith only on them whom he hath pre-ordained to eternal life; but most clearly, <450829>Romans 8:29,30,
"For whom he did foreknow, he also did predestinate to be conformed to the image of his Son. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified."
St Austin interpreted this place by adding in every link of the chain, "Only those." However, the words directly import a precedency of predestination before the bestowing of other graces, and also a restraint of
89
those graces to them only that are so predestinated. Now, the inference from this is not only for the form logical, but for the matter also; it containeth the very words of Scripture, "Faith is of God's elect," <560101>Titus 1:1.
For the other part of the proposition, that faith and obedience are the fruits of our election, they cannot be more peremptory in its denial than the Scripture is plentiful in its confirmation: "He hath chosen us in Christ, that we should be holy," <490104>Ephesians 1:4; not because we were holy, but that we should be so. Holiness, whereof faith is the root and obedience the body, is that whereunto, and not for which, we are elected. The end and the meritorious cause of any one act cannot be the same; they have divers respects, and require repugnant conditions. Again; we are "predestinated unto the adoption of children by Jesus Christ," verse 5. Adoption is that whereby we are assumed into the family of God, when before we are "foreigners, aliens, strangers, afar off;" which we see is a fruit of our predestination, though it be the very entrance into that estate wherein we begin first to please God in the least measure. Of the same nature are all those places of holy writ which speak of God's giving some unto Christ, of Christ's sheep hearing his voice, and others not hearing, because they are not of his sheep; all which, and divers other invincible reasons, I willingly omit, with sundry other false assertions and heretical positions of the Arminians about this fundamental article of our religion, concluding this chapter with the following scheme: --
S.S.
"Whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the first-born among many brethren. Moreover whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified." So that "nothing shall be able to separate us from the love of God,
Lib. Arbit. "No such will can be ascribed unto God, whereby he so would have any to be saved, that from thence his salvation should be sure and infallible," Armin.
90
which is in Christ Jesus," <450829>Romans 8:29,30,39. "He hath chosen us in him before the foundation of the world, that we should be holy," <490104>Ephesians 1:4. "Not according to our works, but according to his own purpose and grace, which was given us in Christ Jesus before the world began," 2<550109> Timothy 1:9. "For the children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth," etc., <450911>Romans 9:11. "All that the Father giveth me shall come to me," <430637>John 6:37 "Many are called, but few are chosen," <402214>Matthew 22:14.
"Fear not, little flock; for it is your Father's good pleasure to give you the kingdom," <421208>Luke 12:82. "God hath determined to grant the means of salvation unto all without difference; and according as he foreseeth men will use those means, so he determineth of them," Corr.
"I acknowledge no sense, no perception of any such election in this life," Grevinch.
"We deny that God's election unto salvation extendeth itself to singular persons," Rem. Coll. Hag.
"As we are justified by faith, so we are not elected but by faith," Grevinch.
"We profess roundly that faith is considered by God as a condition preceding election, and not following as a fruit thereof," Rem. Coll. Hag. "The sole and only cause of election is not the will of God, but the respect of our obedience," Episcop. "For the cause of this love to any person is, [that] the goodness, faith, and piety, wherewith, according to God's command and his own duty, he is endued, are pleasing to God," Rem. Apol.
91
"What hast thou that thou didst The sum of their doctrine is: God
not receive?" 1<460407> Corinthians hath appointed the obedience of faith
4:7. "Are we better than they? to be the means of salvation. If men
No, in no wise," <450309>Romans 3:9. fulfill this condition, he determineth
But we are "predestinated to to save them, which is their election;
the adoption of children by
but if, after they have entered the
Jesus Christ, according to the way of godliness, they fall from it,
good pleasure of his will,"
they lose also their predestination. If
<490105>Ephesians 1:5; <430637>John 6:37- they will return again, they are
39, 10:3, 13:18, 17:6; <441348>Acts chosen anew; and if they can hold
13:48; <560101>Titus 1:1; 2<550219>
out to the end, then, and for that
Timothy 2:19; <590117>James 1:17,18, continuance, they are peremptorily
etc. elected, or post-destinated, after they
are saved. Now, whether these
positions may be gathered from
those places of Scripture which
deliver this doctrine, let any man
judge.
92
CHAPTER 7.
OF ORIGINAL SIN AND THE CORRUPTION OF NATURE.
HEROD the Great, imparting his counsel of rebuilding the temple unto the Jews, they much feared he would never be able to accomplish his intention, f118 but, like an unwise builder, having demolished the old before he had sat down and cast up his account whether he were able to erect a new, they should (by his project) be deprived of a temple. Wherefore, to satisfy their jealousies, he resolved, as he took down any part of the other, presently to erect a portion of the new in the place thereof. Right so the Arminians, determining to demolish the building of divine providence, grace, and favor, by which men have hitherto ascended into heaven, and fearing lest we should be troubled, finding ourselves on a sudden deprived of that wherein we reposed our confidence for happiness, they have, by degrees, erected a Babylonish tower in the room thereof, whose top, they would persuade us, shall reach unto heaven. First, therefore, the foundation-stones they bring forth, crying, "Hail, hail," unto them, and pitch them on the sandy, rotten ground of our own natures. Now, because heretofore some wise master-builders had discovered this ground to be very unfit to be the basis of such a lofty erection, by reason of a corrupt issue of blood and filth arising in the midst thereof, and overspreading the whole platform, to encourage men to an association in this desperate attempt, they proclaim to all that there is no such evil fountain in the plain which they have chosen for the foundation of their proud building, setting up itself against the knowledge of God in plain terms. Having rejected the providence of God from being the original of that goodness of entity which is in our actions, and his predestination from being the cause of that moral and spiritual goodness wherewith any of them are clothed, they endeavor to draw the praise of both to the rectitude of their nature and the strength of their own endeavors But this attempt, in the latter case, being thought to be altogether vain, because of the disability and corruption of nature, by reason of original sin, propagated unto us all by our first parents, whereby it is become wholly void of integrity and holiness, and we all become wise and able to do evil, but to do good have no power, no understanding; therefore, they utterly reject this imputation of an inherent, original guilt,
93
and demerit of punishment, as an enemy to our upright and well-deserving condition. And oh, that they were as able to root it out of the hearts of all men, that it should never more be there, as they have been to persuade the heads of divers that it was never there at all!
If any would know how considerable this article concerning original sin hath ever been accounted in the church of Christ, let him but consult the writings of St Augustine, Prosper, Hilary, Fulgentius, any of those learned fathers whom God stirred up to resist, and enabled to overcome, the spreading Pelagian heresy, or look on those many councils, edicts, decrees of emperors, wherein that heretical doctrine of denying this original corruption is condemned, cursed, and exploded. Now, amongst those many motives they had to proceed so severely against this heresy, one especially inculcated deserves our consideration, namely, --
That it overthrew the necessity of Christ's coming into the world to redeem mankind. It is sin only that makes a Savior necessary; and shall Christians tolerate such an error as, by direct consequence, infers the coming of Jesus Christ into the world to be needless? My purpose for the present is not to allege any testimonies of this kind; but, holding myself close to my first intention, to show how far in this article, as well as others, the Arminians have apostated from the pure doctrine of the word of God, the consent of orthodox divines, and the confession of this church of England.
In the ninth article of our church, which is concerning original sin, I observe especially four things: -- First, That it is an inherent evil, the fault and corruption of the nature of every man. Secondly, That it is a thing not subject or conformable to the law of God, but hath in itself, even after baptism, the nature of sin. Thirdly, That by it we are averse from God, and inclined to all manner of evil. Fourthly, That it deserveth God's wrath and damnation. All which are frequently and evidently taught in the word of God, and every one denied by the Arminians, as it may appear by these instances, in some of them: --
First, That it is an inherent sin and pollution of nature, having a proper guilt of its own, making us responsible to the wrath of God, and not a bare imputation of another's fault to us his posterity: which, because it would
94
reflect upon us all with a charge of a native imbecility and insufficiency to good, is by these self-idolizers quite exploded.
f119 "Infants are simply in that estate in which Adam was before his fall," saith Venator. f120 "Neither is it at all considerable whether they be the children of believem or of heathens and infidels; for infants, as infants, have all the same innocency," say they jointly, in their Apology: nay, more plainly, f121 "It can be no fault wherewith we are born." In which last expression these bold innovators, with one dash of their pens, have quite overthrown a sacred verity, an apostolic, catholic, fundamental article of Christian religion. But, truly, to me there are no stronger arguments of the sinful corruption of our nature than to see such nefarious issues of unsanctified hearts. Let us look, then, to the word of God confounding this Babylonish design.
First, That the nature of man, which at first was created pure and holy, after the image of God, endowed with such a rectitude and righteousness as was necessary and due unto it, to bring it unto that supernatural end to which it was ordained, is now altogether corrupted and become abominable, sinful, and averse from goodness, and that this corruption or concupiscence is originally inherent in us and derived from our first parents, is plentifully delivered in holy writ, as that which chiefly compels us to a self-denial, and drives us unto Christ. "Behold, I was shapen in iniquity; and in sin did my mother conceive me," saith David, <195105>Psalm 51:5. Where, for the praise of God's goodness towards him, he begins with the confession of his native perverseness, and of the sin wherein he was wrapped before he was born. Neither was this peculiar to him alone; he had it not from the particular iniquity of his next progenitors, but by an ordinary propagation from the common parent of us all; though in some of us, Satan, by this Pelagian attempt for hiding the disease, hath made it almost incurable: for even those infants of whose innocency the Arminians boast are unclean in the verdict of St Paul, 1<460714> Corinthians 7:14, if not sanctified by an interest in the promise of the covenant; and no unclean thing shall enter into the kingdom of heaven. f122 "The weakness of the members of infants is innocent, and not their souls;" they want nothing, but that the members of their bodies are not as yet ready instruments of sin. They are not sinful only by external denomination, -- accounted so because of the imputation of Adam's actual transgression unto them; for
95
they have all an uncleanness in them by nature, Job<181404> 14:4, from which they must be "cleansed with the washing of water by the word," <490520>Ephesians 5:20. Their whole nature is overspread with such a pollution as is proper only to sin inherent, and doth not accompany sin imputed; as we may see in the example of our Savior, who was pure, immaculate, holy, undefiled, and yet "the iniquity of us all" was imputed unto him. Hence are those phrases of "washing away sin," <442216>Acts 22:16; of "cleansing filth," 1<600321> Peter 3:21, <560305>Titus 3:5. Something there is in them, as soon as they are born, excluding them from the kingdom of heaven; for except they also be born again of the Spirit, they shall not enter into it, <430305>John 3:5.
Secondly, The opposition that is made between the righteousness of Christ and the sin of Adam, Romans 5, which is the proper seat of this doctrine, showeth that there is in our nature an inbred sinful corruption; for the sin of Adam holds such relation unto sinners, proceeding from him by natural propagation, as the righteousness of Christ doth unto them who are born again of him by spiritual regeneration. But we are truly, intrinsically, and inherently sanctified by the Spirit and grace of Christ; and therefore there is no reason why, being so often in this chapter called sinners, because of this original sin, we should cast it off, as if we were concerned only by an external denomination, for the right institution of the comparison and its analogy quite overthrows the solitary imputation.
Thirdly, All those places of Scripture which assert the proneness of our nature to all evil, and the utter disability that is in us to do any good, that wretched opposition to the power of godliness, wherewith from the womb we are replenished, confirms the same truth. But of these places I shall have occasion to speak hereafter.
Fourthly, The flesh, in the Scripture phrase, is a quality (if I may so say) inherent in us; for that, with its concupiscence, is opposed to the Spirit and his holiness, which is certainly inherent in us. Now, the whole man by nature is flesh; for "that which is born of the flesh is flesh," <430306>John 3:6; -- it is an inhabiting thing, a thing that "dwelleth" within us, <450717>Romans 7:17. In brief, this vitiosity, sinfulness, and corruption of our nature is laid open, First, By all those places which cast an aspersion of guilt, or desert of punishment, or of pollution, on nature itself; as <490201>Ephesians 2:1,3, we are "dead in trespasses and sins," being "by nature the children of wrath,
96
even as others," being wholly encompassed by a "sin that doth easily beset us." Secondly, By them which fix this original pravity in the heart, will, mind, and understanding, <490418>Ephesians 4:18; <451202>Romans 12:2; <010605>Genesis 6:5. Thirdly, By those which positively decipher this natural depravation, 1<460214> Corinthians 2:14; <450807>Romans 8:7; -- or, Fourthly, That place it in the flesh, or old man, <450606>Romans 6:6; <480516>Galatians 5:16. So that it is not a bare imputation of another's fault, but an intrinsical adjacent corruption of our nature itself, that we call by this name of original sin. But, alas! it seems we are too large carvers for ourselves, in that wherewith we will not he contented.
The Arminians deny all such imputation, as too heavy a charge for the pure, unblamable condition wherein they are brought into this world. They deny, I say, that they are guilty of Adam's sin, as sinning in him, or that his sin is any way imputed unto us; which is their second assault upon the truth of this article of faith.
f123 "Adam sinned in his own proper person, and there is no reason why God should impute that sin of his unto infants," saith Boraeus. The nature of the first covenant, the right and power of God, the comparison instituted by the apostle between Adam and Christ, the divine constitution, whereby Adam was appointed to be the head, fountain, and origin of all human kind, are with him no reasons at all to persuade it. f124 "For it is against equity," saith their Apology, "that one should be accounted guilty for a sin that is not his own, -- that he should be reputed nocent who, in regard of his own will, is truly innocent." And here, Christian reader, behold plain Pelagianism obtruded on us without either welt f125 or guard; men on a sudden made pure and truly innocent, notwithstanding all that natural pollution and corruption the Scripture everywhere proclaims them to be replenished withal. Neither is the reason they intimate of any value, that their wills assented not to it, and which a little before they plainly urge. "It is," say they, f126 "against the nature of sin that that should be counted a sin to any by whose own proper will it was not committed:" which being all they have to say, they repeat it over and over in this case, -- "It must be voluntary, or it is no sin." But I say this is of no force at all; for, -- first, St John, in his most exact definition of sin, requires not voluntariness to the nature of it, but only an obliquity, a deviation from the rule. It is an anomy, -- a discrepancy from the law,
97
which whether voluntary or no it skills not much; but sure enough there is in our nature such a repugnancy to the law of God. So that, secondly, if originally we are free from a voluntary actual transgression, yet we are not from an habitual voluntary digression and exorbitancy from the law. But, thirdly, in respect of our wills, we are not thus innocent neither; for we all sinned in Adam, as the apostle affirmeth. Now, all sin is voluntary, say the Remonstrants, and therefore Adam's transgression was our voluntary sin also, and that in divers respects, -- first, in that his voluntary act is imputed to us as ours, by reason of the covenant which was made with him on our behalf. But because this, consisting in an imputation, must needs be extrinsical unto us, therefore, secondly, we say that Adam, being the root and head of all human kind, and we all branches from that root, all parts of that body whereof he was the head, his will may be said to be ours. We were then all that one man, f127 -- we were all in him, and had no other will but his; so that though that be extrinsical unto us, considered as particular persons, yet it is intrinsical, as we are all parts of one common nature. As in him we sinned, so in him we had a will of sinning. Thirdly, original sin is a defect of nature, and not of this or that particular person: f128 whereon Alvarez grounds this difference of actual and original sin, -- that the one is always committed by the proper will of the sinner; to the other is required only the will of our first parent, who was the head of human nature. Fourthly, It is hereditary, natural, and no way involuntary, or put into us against our wills. It possesseth our wills and inclines us to voluntary sins.
I see no reason, then, why Corvinus should affirm, as he doth, f129 "That it is absurd, that by one man's disobedience many should be made actually disobedient," unless he did it purposely to contradict St Paul, teaching us that "by one man's disobedience many were made sinners," <450519>Romans 5:19. Paulus ait, Corvinus negat; eligite cui credatis; -- Choose whom you will believe, St Paul or the Arminians. The sum of their endeavor in this particular is, to clear the nature of man from being any way guilty of Adam's actual sin, as being then in him a member and part of that body whereof he was the head, or from being obnoxious unto an imputation of it by reason of that covenant which God made with us all in him. So that, denying, as you saw before, all inherent corruption and pravity of nature, and now all participation, by any means, of Adam's transgression,
98
methinks they cast a great aspersion on Almighty God, however he dealt with Adam for his own particular, yet for casting us, his most innocent posterity, out of paradise. It seems a hard case, that having no obliquity or sin in our nature to deserve it, nor no interest in his disobedience whose obedience had been the means of conveying so much happiness unto us, we should yet be involved in so great a punishment as we are; for that we are not now by birth under a great curse and punishment, they shall never be able to persuade any poor soul who ever heard of paradise, or the garden where God first placed Adam. And though all the rest, in their judgment, be no great matter, but an infirmity and languor of nature, or some such thing, yet, whatever it be, they confess it lights on us as well as him. f130 "We confess," say they, "that the sin of Adam may be thus far said to be imputed to his posterity, inasmuch as God would have them all born obnoxious to that punishment which Adam incurred by his sin, or permitted that evil which was inflicted on him to descend on them." Now, be this punishment what it will, never so small, yet if we have no demerit of our own, nor interest in Adam's sin, it in such an act of injustice as we must reject from the Most Holy, with a "God forbid." Far be it from the Judge of all the world to punish the righteous with the ungodly. If God should impute the sin of Adam unto us, and thereon pronounce us obnoxious to the curse deserved by it, -- if we have a pure, sinless, unspotted nature, -- even this could scarce be reconciled with that rule of his proceeding in justice with the sons of men, "The soul that sinneth it shall die;" which clearly granteth an impunity to all not tainted with sin. Sin and punishment, though they are sometimes separated by his mercy, pardoning the one and so not inflicting the other, yet never by his justice, inflicting the latter where the former is not. Sin imputed, by itself alone, without an inherent guilt, was never punished in any but Christ. The unsearchableness of God's love and justice, in laying the iniquity of us all upon him who had no sin, is an exception from that general rule he walketh by in his dealing with the posterity of Adam. So that if punishment be not due unto us for a solely imputed sin, much less, when it doth not stand with the justice and equity of God to impute any iniquity unto us at all, can we justly be wrapped in such a curse and punishment as woful experience teaches us that we lie under. Now, in this act of injustice, wherewith they charge the Almighty, the Arminians place the whole nature of original sin. f131 "We account not," say they, "original sin for a
99
sin properly so called, that should make the posterity of Adam to deserve the wrath of God, nor for an evil that may properly be called a punishment, but only for an infirmity of nature;" which they interpret to be a kind of evil that, being inflicted on Adam, God suffereth to descend upon his posterity. So all the depravation of nature, the pollution, guilt, and concupiscence we derive from our first parents, the imputation of Adam's actual transgression, is all straitened to a small infirmity inflicted on poor innocent creatures.
But let them enjoy their own wisdom, which is earthly, sensual, and devilish. The Scripture is clear that the sin of Adam is the sin of us all, not only by propagation and communication (whereby not his singular fault, but something of the same nature, is derived unto us), but also by an imputation of his actual transgression unto us all, his singular disobedience being by this means made ours. The grounds of this imputation I touched before, which may be all reduced to his being a common person and head of all our nature; which investeth us with a double interest in his demerits, whilst so he was: --
1. As we were then in him and parts of him;
2. As he sustained the place of our whole nature in the covenant God made with him; -- both which, even according to the exigence of God's justice, require that his transgression be also accounted ours And St Paul is plain, not only that "by one man's disobedience many were made sinners," <450519>Romans 5:19, by the derivation of a corrupted nature, but also that "by one man's offense judgment came upon all," verse 18. Even for his one sin all of us are accounted to have deserved judgment and condemnation; and therefore, verse 12, he affirmeth that by one man sin and death entered upon all the world; and that because we have all sinned in him: which we no otherwise do but that his transgression in God's estimation is accounted ours. And the opposition the apostle there maketh between Christ and his righteousness, and Adam and his disobedience, doth sufficiently evince it; as may appear by this figure: -- f132
Sicut, sic
ex
Adamo, sic Christo,
in omnes
100
kri>ma, ca>riv Qeou~,
redundavit, eis
kata>kroma, dikaiw> sin zwhv~ ,
per unum
para>ptwma Adami, dikaiw> ma Christi.
The whole similitude chiefly consists in the imputation of Adam's sin and Christ's righteousness, unto the seed of the one by nature, and of the other by grace. But that we are counted righteous for the righteousness of Christ is, among Protestants (though some differ in the manner of their expressions), as yet without question; and, therefore, are no less undoubtedly accounted sinners by, or guilty of, the first sin of Adam.
I shall not show their opposition unto the truth in many more particulars concerning this article of original sin, having been long ago most excellently prevented, even in this very method, by the way of antithesis to the Scripture and the orthodox doctrine of our church, by the famously learned Master Reynolds, in his excellent treatise, "Of the Sinfulness of Sin;" where he hath discovered their errors, fully answered their sophistical objections, and invincibly confirmed the truth from the word of God.
Only, as I have showed already how they make this we call original sin no sin at all, neither inherent in us nor imputed unto us, nor no punishment truly so called; so, because our church saith directly that it meriteth damnation, I will briefly show what they conceive to be the desert thereof.
First, For Adam himself, they affirm "that the death threatened unto him if he transgressed the covenant, and due unto him for it, f133 was neither death temporal, for that before he was subject unto, by the primary constitution of his nature; nor yet such an eternal death as is accompanied with damnation or everlasting punishment." Nor why, then, let us here learn some new divinity. Christians have hitherto believed that whatsoever may be comprised under the name of death, together with its antecedents, consequents, and attendants, was threatened to Adam in this commination; and divines, until this day, can find but these two sorts of death in the
101
Scripture, as penal unto men, and properly so called; and shall we now be persuaded that it was neither of these that was threatened unto Adam. It must be so, if we will believe the Arminians; it was neither the one nor the other of the former; but whereas he was created mortal, and subject to a temporal death, the sanction of his obedience was a threatening of the utter dissolution of his soul and body, or a reduction to their primitive nothing. But what if a man will not here take them at their words, but believe, according to St Paul, That death entered by sin; that if we had never sinned, we had never died; that man, in the state of innocency, was, by God's constitution, free even from temporal death, and all things directly conducing thereunto, secondly, That this death, threatened to our first parents, comprehended damnation also of soul and body for evermore, and that of their imaginary dissolution there is not the least intimation in the word of God? --why, I confess they have impudence enough, in divers places, to beg that we would believe their assertions, but never confidence enough to venture once to prove them true. Now, they who make so slight of the desert of this sin in Adam himself will surely scarce allow it to have any ill merit at all in his posterity.
f134 "Whether ever any one were damned for original sin, and adjudged to everlasting torments, is deservedly doubted of. Yea, we doubt not to affirm that never any was so damned," saith Corvinus. And that this is not his sole opinion he declares by telling you no less of his master, Arminius f135 "It is most true," saith he, "that Arminius teacheth that it is perversely said that original sin makes a man guilty of death." Of any death, it should seem, temporal, eternal, or that annihilation they dream of. And he said true enough. Arminius doth affirm it, adding this reason, f136 "Because it is only the punishment of Adam's actual sin." Now, what kind of punishment they make this to be I showed you before. But truly I wonder, seeing they are everywhere so peremptory that the same thing cannot be a sin and a punishment, why they do so often nickname this "infirmity of nature," and call it a sin; which they suppose to be as far different from it as fire from water. Is it because they are unwilling, by new naming it, to contradict St Paul in express terms, never proposing it under any other denomination, or, if they can get a sophistical elusion for him, is it lest, by so doing, Christians should the more plainly discern their heresy? Or whatever other cause it be, in this I am sure they contradict
102
themselves, notwithstanding in this they agree full well, f137 "That God rejecteth none for original sin only," as Episcopius speaks. And here, if you tell them that the question is not "de facto," what God doth, but "de jure," what such sinners deserve, they tell us plainly, f138 "That God will not destinate any infants to eternal punishment for original sin, without their own proper actual sins; neither can he do so by right or in justice." So that the children of Turks, Pagans, and the like infidels, strangers from the covenant of grace, departing in their infancy, are far happier than any Christian men, who must undergo a hard warfare against sin and Satan, in danger to fall finally away at the last hour, and through many difficulties entering the kingdom of heaven, when they, without farther trouble, are presently assumed thither for their innocency; yea, although they are neither elected of God (for, as they affirm, he chooseth none but for their faith, which they have not); nor redeemed by Christ (for he died only for sinners, "he sayeth his people from their sins," which they are not guilty of); nor sanctified by the Holy Ghost, all whose operations they restrain to a moral suasion, whereof infants are not a capable subject; -- which is not much to the honor of the blessed Trinity, that heaven should be replenished with them whom the Father never elected, the Son never redeemed, nor the Holy Ghost sanctified.
And thus you see what they make of this original pravity of our nature, at most an infirmity or languor thereof, -- neither a sin, nor the punishment of sin properly so called, nor yet a thing that deserves punishment as a sin; which last assertion, whether it be agreeable to holy Scripture or no, these three following observations will declare: --
First, There is no confusion, no disorder, no vanity in the whole world, in any of God's creatures, that is not a punishment of our sin in Adam. That great and almost universal ruin of nature, proceeding from the curse of God overgrowing the earth, and the wrath of God revealing itself from heaven, is the proper issue of his transgression. It was of the great mercy of God that the whole frame of nature was not presently rolled up in darkness, and reduced to its primitive confusion. Had we ourselves been deprived of those remaining sparks of God's image in our souls, which vindicate us from the number of the beasts that perish, -- had we been all born fools and void of reason, -- by dealing so with some in particular, he showeth us it had been but justice to have wrapped us in the same misery, all in
103
general. All things, when God first created them, were exceeding good, and thought so by the wisdom of God himself; but our sin even compelled that good and wise Creator to hate and curse the work of his own hands. "Cursed is the ground," saith he to Adam,
"for thy sake; in sorrow shalt thou eat of it all the days of thy life; thorns also and thistles shall it bring forth to thee," <010317>Genesis 3:17,18.
Hence was that heavy burden of "vanity," that "bondage of corruption," under which to this day "the whole creation groaneth and travaileth in pain" until it be delivered, <450820>Romans 8:20-22. Now, if our sin had such a strange malignant influence upon those things which have no relation unto us but only as they were created for our use, surely it is of the great mercy of God that we ourselves are not quite confounded; which doth not yet so interpose itself, but that we are all compassed with divers sad effects of this iniquity, lying actually under divers pressing miseries, and deservedly obnoxious to everlasting destruction. So that, --
Secondly, Death temporal, with all its antecedents and attendants, -- all infirmities, miseries, sicknesses, wasting destroying passions, casualties that are penal, all evil conducing thereunto or waiting on it, -- a punishment of original sin; and this not only because the first actual sin of Adam is imputed to us, but most of them are the proper issues of that native corruption and pollution of sin which is stirring and operative within us for the production of such sad effects, our whole nature being by it thoroughly defiled. Hence are all the distortures and distemperatures of the soul by lusts, concupiscence, passions, blindness of mind, perverseness of will, inordinateness of affections, wherewith we are pressed and turmoiled, even proper issues of that inherent sin which possesseth our whole souls.
Upon the body, also, it hath such an influence, in disposing it to corruption and mortality, as it is the original of all those infirmities, sicknesses, and diseases, which make us nothing but a shop of such miseries for death itself. As these and the like degrees are the steps which lead us on apace in the road that tends unto it, so they are the direct, internal, efficient causes thereof, in subordination to the justice of Almighty God, by such means inflicting it as a punishment of our sins in
104
Adam. Man before his fall, though not in regard of the matter whereof he was made, nor yet merely in respect of his quickening form, yet in regard of God's ordination, was immortal, a keeper of his own everlastingness. Death, to which before he was not obnoxious, was threatened as a punishment of his sin: "In the day thou eatest thereof thou shalt surely die;" the exposition of which words, given by God at the time of his inflicting this punishment, and pronouncing man subject to mortality, clearly showeth that it comprehended temporal death also: "Dust thou art, and unto dust shalt thou return." Our return to dust is nothing but the soul leaving the body, whereby before it was preserved from corruption. Farther, St Paul opposeth that death we had by the sin of Adam to the resurrection of the body by the power of Christ:
"For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive," 1<461521> Corinthians 15:21,22.
The life which all shall receive by the power of Christ at the last day is essentially a reunion of soul and body; and therefore their separation is a thing we incurred by the sin of Adam. The same apostle also, Romans v., describeth a universal reign of death over all, by reason of the first transgression. Even diseases, also, in the Scripture, are attributed unto sin, as their meritorious cause, <430514>John 5:14; 1<461130> Corinthians 11:30; <660222>Revelation 2:22. And, in respect of all these, the mercy of God doth not so interpose itself but that all the sons of men are in some sort partakers of them.
Thirdly, The final desert of original sin, as our article speaketh, is damnation, -- the wrath of God, to be poured on us in eternal torments of body and soul. To this end, also, many previous judgments of God are subservient, -- as the privation of original righteousness (which he took and withheld upon Adam's throwing it away), spiritual desertion, permission of sin, with all other destroying depravations of our nature, as far as they are merely penal; some of which are immediate consequents of Adam's singular actual transgression, as privation of original righteousness; others, as damnation itself, the proper effects of that derived sin and pollution that is in us. There is none damned but for his own sin. When divines affirm that by Adam's sin we are guilty of
105
damnation, they do not mean that any are actually damned for this particular fact; but that by his sin, and our sinning in him, by God's most just ordination, we have contracted that exceeding pravity and sinfulness of nature which deserveth the curse of God and eternal damnation. It must be an inherent uncleanness that actually excludes out of the kingdom of heaven, <662127>Revelation 21:27; which uncleanness the apostle shows to be in infants not sanctified by an interest in the covenant. In brief, we are baptized unto the "remission of sins," that we may be saved, <440238>Acts 2:38. That, then, which is taken away by baptism is that which hinders our salvation; which is not the first sin of Adam imputed, but our own inherent lust and pollution. We cannot be washed, and cleansed, and purged from an imputed sin; which is done by the laver of regeneration. From that which lies upon us only by an external denomination, we have no need of cleansing; we may be said to be freed from it, or justified, but not purged. The soul, then, that is guilty of sin shall die, and that for its own guilt. If God should condemn us for original sin only, it were not by reason of the imputation of Adam's fault, but of the iniquity of that portion of nature in which we are proprietaries.
Now here, to shut up all, observe, that in this inquiry of the desert of original sin, the question is not, What shall be the certain lot of those that depart this life under the guilt of this sin only? but, What this hereditary and native corruption doth deserve in all those in whom it is? for, as St Paul saith, "We judge not them that are without" (especially infants), 1<460513> Corinthians 5:13. But for the demerit of it in the justice of God, our Savior expressly affirmeth, that" except a man be born again, he cannot enter into the kingdom of God," <430303>John 3:3,5; and let them that can, distinguish between a not going to heaven and a going to hell: a third receptacle of souls in the Scripture we find not. St Paul also tells us that "by nature we are the children of wrath," <490203>Ephesians 2:3. Even originally and actually we are guilty of and obnoxious unto that wrath, which is accompanied with fiery indignation, that shall consume the adversaries. Again, we are assured that no unclean thing shall enter into heaven, <662127>Revelation 21:27; with which hell-deserving uncleanness children are polluted: and, therefore, unless it be purged with the blood of Christ, they have no interest in everlasting happiness. By this means sin is come upon all to condemnation; and yet do we not peremptorily censure to hell all infants
106
departing this world without the laver of regeneration, -- the ordinary means of waiving the punishment due to this pollution. That is the question "de facto," which we before rejected. Yea, and two ways there are whereby God sayeth such infants, snatching them like brands out of the fire: --
First, By interesting them in the covenant, if their immediate or remote parents have been believers. He is a God of them and of their seed, extending his mercy unto a thousand generations of them that fear him.
Secondly, By his grace of election, which is most free, and not tied to any conditions; by which I make no doubt but God taketh many unto him in Christ whose parents never knew, or had been despisers of, the gospel. And this is the doctrine of our church, agreeable to the Scripture, affirming the desert of original sin to be God's wrath and damnation. To both which how opposite is the Arminian doctrine may thus appear: --
S.S. "By the offense of one judgment came upon all men to condemnation," <450518>Romans 5:18.
"By one man's disobedience many were made sinners," <450519>Romans 5:19.
"Behold, I was shapen in iniquity; and in sin did my mother conceive me," <195105>Psalm 51:5. "Else were your children unclean; but now are they holy," 1<460714> Corinthians 7:14. "Who can bring a clean thing out of an unclean? not one," Job<181404> 14:4. "Except a man be born again, he cannot see the kingdom of God," John in. 3. "That which is born of the flesh is
Lib. Arbit. "Adam sinned in his own proper person only, and there is no reasonwhy God should impute that sin unto infants," Boraeus. "It is absurd that by one man's disobedience many should be made actually disobedient," Corvinus. "Infants are simply in that estate in which Adam was before his fall," Venator. "Neither is it considerable whether they be the children of believers or of heathens; for all infants have the same innocency," Rem. Apol. "That which we have by birth can be no evil of sin, because to be born is plainly involuntary,"
107
flesh," <430306>John 3:6. "By nature the children of wrath, even as others," <490203>Ephesians 2:3. "By one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned," to wit, in him, <450512>Romans 5:12. "For I know that in me (that is, in my flesh,) dwelleth no good thing," chap. 7:18.
"In the day that thou eatest thereof thou shalt surely die," <010217>Genesis 2:17. "For as in Adam all die, even so," etc., 1<461522> Corinthians 15:22. "By nature the children of wrath," <490203>Ephesians 2:3. "And there shall in no wise enter into it any thing that defileth," <662127>Revelation 21:27.
Idem.
"Original sin is neither a sin properly so called, which should make the posterity of Adam guilty of God's wrath, nor yet a punishment of any sin on them," Rem. Apol. "It is against equity that one should be accounted guilty of a sin that is not his own, that he should be judged nocent who in regard of his own will is truly innocent," Idem.
"God neither doth nor can in justice appoint any to hell for original sin," Rem. Apol. "It is perversely spoken, that original sin makes any one guilty of death," Armin. "We no way doubt to affirm, that never any one was damned for original sin," Corv.
108
CHAPTER 8.
OF THE STATE OF ADAM BEFORE THE FALL, OR OF ORIGINAL RIGHTEOUSNESS.
IN the last chapter we discovered the Arminian attempt of re-advancing the corrupted nature of man into that state of innocency and holiness wherein it was at first by God created; in which design, because they cannot but discern that the success is not answerable to their desires, and not being able to deny but that for so much good as we want (having cast it away), or evil of sin that we are subject unto more than we were at our first creation, we must be responsible to the justice of God, they labor to draw down our first parents, even from the instant of their forming, into the same condition wherein we are engaged by reason of corrupted nature. But, truly, I fear they will scarce obtain so prosperous an issue of their endeavor as Mohammed had when he promised the people he would call a mountain unto him; which miracle when they assembled to behold, but the mountain would not stir for all his calling, he replied, "If the mountain will not come to Mohammed, Mohammed will go to the mountain," and away he packed towards it. For we shall find that our Arminians can neither themselves climb the high mountain of innocency, nor yet call it down into the valley of sin and corruption wherein they are lodged. We have seen already how vain and frustrate was their former attempt: let us now take a view of their aspiring insolence, in making the pure creatures of God, holy and undefiled with any sin, to be invested with the same wretchedness and perverseness of nature with ourselves.
It is not my intention to enter into any curious discourse concerning the state and grace of Adam before his fall, but only to give a faithful assent to what God himself affirmed of all the works of his hands, -- they were exceeding good. No evil, no deformity, or anything tending thereunto, did immediately issue from that Fountain of goodness and wisdom; and therefore, doubtless, man, the most excellent work of his hands, the greatest glory of his Creator, was then without spot or blemish, endued with all those perfections his nature and state of obedience was capable of.
109
And careful we must be of casting any aspersions of defect on him that we will not with equal boldness ascribe to the image of God.
Nothing doth more manifest the deviation of our nature from its first institution, and declare the corruption wherewith we are polluted, than that propensity which is in us to every thing that is evil; that inclination of the flesh which lusteth always against the Spirit; that lust and concupiscence which fomenteth, conceiveth, hatcheth, bringeth forth, and nourisheth sin; that perpetual proneness that is in unregenerate nature to every thing that is contrary to the pure and holy law of God. Now, because neither Scripture nor experience will suffer Christians quite to deny this pravity of our nature, this averseness from all good and propensity to sin, the Arminians extenuate as much as they are able, affirming that it is no great matter, no more than Adam was subject unto in the state of innocency. But, what! did God create in Adam a proneness unto evil? was that a part of his glorious image in whose likeness he was framed? Yea, saith Corvinus, f139 "By reason of his creation, man had an affection to what was forbidden by the law." But yet this seems injustice, that
f140 "God should give a man a law to keep, and put upon his nature a repugnancy to that law;" as one of them affirmed at the synod of Dort. "No," saith the former author; f141 "man had not been fit to have had a law given unto him, had he not been endued with a propension and natural inclination to that which is forbidden by the law." But why is this so necessary in men rather than angels? No doubt there was a law, a rule for their obedience, given unto them at their first creation, which some transgressed, when others kept it inviolate. Had they also a propensity to sin concreated with their nature? had they a natural affection put upon them by God to that which was forbidden by the law? Let them only who will be wise beyond the word of God affix such injustice on the righteous Judge of all the earth. But so it seems it must be. f142 "There was an inclination in man to sin before the fall, though not altogether so vehement and inordinate as it is now," saith Arminius. Hitherto we have thought that the original righteousness wherein Adam was created had comprehended the integrity and perfection of the whole man; not only that whereby the body was obedient unto the soul, and all the affections subservient to the rule of reason for the performance of all natural actions, but also a light,
110
uprightness, and holiness of grace in the mind and will, whereby he was enabled to yield obedience unto God for the attaining of that supernatural end whereunto he was created. No; but f143 "original righteousness," say our new doctors, "was nothing but a bridle to help to keep man's inordinate concupiscence within bounds:" so that the faculties of our souls were never endued with any proper innate holiness of their own. f144 "In the spiritual death of sin there are no spiritual gifts properly wanting in the will, because they were never there," say the six collocutors at the Hague.
The sum is, man was created with a nature not only weak and imperfect, unable by its native strength and endowments to attain that supernatural end for which he was made, and which he was commanded to seek, but depraved also with a love and desire of things repugnant to the will of God, by reason of an inbred inclination to sinning. It doth not properly belong to this place to show how they extenuate those gifts also with which they cannot deny but that he was endued, and also deny those which he had, as a power to believe in Christ, or to assent unto any truth that God should reveal unto him; and yet they grant this privilege to every one of his posterity, in that depraved condition of nature whereinto by sin he cast himself and us. We have all now a power of believing in Christ; that is, Adam, by his fall, obtained a supernatural endowment far more excellent than any he had before. And let them not here pretend the universality of the new covenant until they can prove it; and I am certain it will be long enough. But this, I say, belongs not to this place; only, let us see how, from the word of God, we may overthrow the former odious heresy: --
God in the beginning "created man in his own image," <010127>Genesis 1:27, -- that is, "upright," <210729>Ecclesiastes 7:29, endued with a nature composed to obedience and holiness. That habitual grace and original righteousness wherewith he was invested was in a manner due unto him for the obtaining of that supernatural end whereunto he was created. A universal rectitude of all the faculties of his soul, advanced by supernatural graces, enabling him to the performance of those duties whereunto they were required, is that which we call the innocency of our first parents. Our nature was then inclined to good only, and adorned with all those qualifications that were necessary to make it acceptable unto God, and able to do what was
111
required of us by the law, under the condition of everlasting happiness. Nature and grace, or original righteousness, before the fall, ought not to be so distinguished as if the one were a thing prone to evil, resisted and quelled by the other; for both complied, in a sweet union and harmony, to carry us along in the way of obedience to eternal blessedness. [There was] no contention between the flesh and the Spirit; but as all other things at theirs, so the whole man jointly aimed at his own chiefest good, having all means of attaining it in his power. That there was then no inclination to sin, no concupiscence of that which is evil, no repugnancy to the law of God, in the pure nature of man, is proved, because, --
First, The Scripture, describing the condition of our nature at the first creation thereof, intimates no such propensity to evil, but rather a holy perfection, quite excluding it. We were created "in the image of God," <010127>Genesis 1:27, -- in such a perfect uprightness as is opposite to all evil inventions, <210729>Ecclesiastes 7:29; to which image when we are again in some measure "renewed" by the grace of Christ, <510310>Colossians 3:10, we see by the first-fruits that it consisted in "righteousness and true holiness," -- in truth and perfect holiness, <490424>Ephesians 4:24.
Secondly, An inclination to evil, and a lusting after that which is forbidden, is that inordinate concupiscence wherewith our nature is now infected; which is everywhere in the Scripture condemned as a sin; St Paul, in the seventh to the Romans, affirming expressly that it is a sin, and forbidden by the law, verse 7, producing all manner of evil, and hindering all that is good, -- a "body of death," verse 24; and St James maketh it even the womb of all iniquity, <590114>James 1:14,15. Surely our nature was not at first yoked with such a troublesome inmate. Where is the uprightness and innocency we have hitherto conceived our first parents to have enjoyed before the fall? A repugnancy to the law must needs be a thing sinful. An inclination to evil, to a thing forbidden, is an anomy, -- a deviation and discrepancy from the pure and holy law of God. We must speak no more, then, of the state of innocency, but only of a short space wherein no outward actual sins were committed. Their proper root, if this be true, was concreated with our nature. Is this that obediential harmony to all the commandments of God which is necessary for a pure and innocent creature, that hath a law prescribed unto him? By which of the ten precepts is this inclination to evil required? Is it by the last, "Thou shalt
112
not covet?" or by that sum of them all, "Thou shalt love the LORD thy God with all thy heart," etc.? Is this all the happiness of paradise, -- to be turmoiled with a nature swelling with abundance of vain desires, and with a main stream carried headlong to all iniquity, if its violent appetite be not powerfully kept in by the bit and bridle of original righteousness? So it is we see with children now; f145 and so it should have been with them in paradise, if they were subject to this rebellious inclination to sin.
Thirdly, and principally, Whence had our primitive nature this affection to those things that were forbidden it, -- this rebellion and repugnancy to the law, which must needs be an anomy, and so a thing sinful? There was as yet no demerit, to deserve it as a punishment. What fault is it to be created? f146 The operation of any thing which hath its original with the being of the thing itself must needs proceed from the same cause as doth the essence or being itself; as the fire's tending upwards relates to the same original with the fire: and, therefore, this inclination or affection can have no other author but God; by which means he is entitled not only to the first sin, as the efficient cause, but to all the sins in the world arising from thence. Plainly, and without any strained consequences, he is made the author of sin; for even those positive properties which can have no other fountain but the author of nature, being set on evil, are directly sinful. And here the idol of free-will may triumph in this victory over the God of heaven. Heretofore all the blame of sin lay upon his shoulders, but now he begins to complain, Oujk eJgw< ai]tio>v eijmi ajlla< Zeu
S. S. "So God created man in his own image, in the image of God created he him; male and female created he
Lib. Arbit. "There was in man before the fall an inclination to sinning, though not so vehement and inordinate
113
them," <010127>Genesis 1:27. "Put on the new man, which is renewed in knowledge after the image of him that created him," <510310>Colossians 3:10. " -- which after God is created in righteousness and true holiness," <490424>Ephesians 4:24.
"Lo, this only have I found, that God hath made man upright; but he hath sought out many inventions," <210729>Ecclesiastes 7:29. "By one man sin entered into the world, and death by sin," <450512>Romans 5:12.
"Let no man say when he is tempted, I am tempted of God: for God tempteth no man: but every man is tempted when he is drawn away of his own lust," <590113>James 1:13,14.
as now it is," Armin. "God put upon man a repugnancy to his law," Gesteranus in the Synod. "Man, by reason of his creation, had an affection to those things that are forbidden by the law," Corv. "The will of man had never any spiritual endowments," Rem. Apol.
"It was not fit that man should have a law given him, unless he had a natural inclination to what was forbidden by the law," Corv.
114
CHAPTER 9.
OF THE DEATH OF CHRIST, AND OF THE EFFICACY OF HIS MERITS.
THE sum of those controversies, wherewith the Arminians and their abettors have troubled the church, about the death of Christ, may be reduced to two heads: -- First, Concerning the object of his merit, or whom he died for; secondly, Concerning the efficacy and end of his death, or what he deserved, procured, merited, and obtained, for them for whom he died. In resolution of the first, they affirm that he died for all and every one; of the second, that he died for no one man at all in that sense Christians have hitherto believed that he laid down his life, and submitted himself to bear the burden of his Father's wrath for their sakes. It seems to me a strange extenuation of the merit of Christ, to teach that no good at all by his death doth redound to divers of them for whom he died. What participation in the benefit of his suffering had Pharaoh or Judas? Do they not at this hour, and shall they not to eternity, feel the weight and burden of their own sins? Had they either grace in this world, or glory in the other, that they should be said to have an interest in the death of our Savior? Christians have hitherto believed, that for whom Christ died, for their sins he made satisfaction, that they themselves should not eternally suffer for them. Is God unjust to punish twice for the same fault? his own Son once, and again the poor sinners for whom he suffered? I cannot conceive an intention in God that Christ should satisfy his justice for the sin of them that were in hell some thousands of years before, and yet be still resolved to continue their punishment on them to all eternity. No, doubtless: Christ giveth life to every one for whom he gave his life; he loseth not one of them whom he purchased with his blood.
The first part of this controversy may be handled under these two questions: -- First, Whether God giving his Son, and Christ making his soul a ransom for sin, intended thereby to redeem all and every one from their sins, that all and every one alike, from the beginning of the world to the last day, should all equally be partakers of the fruits of his death and passion; which purpose of theirs is in the most frustrate? Secondly,
115
Whether God had not a certain infallible intention of gathering unto himself a "chosen people," of collecting a "church of first-born," of saving his "little flock," of bringing some certainly to happiness, by the death of his only Son; which in the event he doth accomplish?
The second part also may be reduced to these two heads: -- First, Whether Christ did not make full satisfaction for all their sins for whom he died, and merited glory, or everlasting happiness, to be bestowed on them upon the performance of those conditions God should require? Secondly (which is the proper controversy I shall chiefly insist upon), Whether Christ did not procure for his own people a power to become the sons of God, merit and deserve at the hands of God for them, grace, faith, righteousness, and sanctification, whereby they may be enabled infallibly to perform the conditions of the new covenant, upon the which they shall be admitted to glory?
To the first question of the first part of the controversy, the Arminians answer affirmatively, -- to wit, that Christ died for all alike; the benefit of his passion belongs equally to all the posterity of Adam. And to the second negatively, -- that God had no such intention of bringing many chosen sons unto salvation by the death of Christ, but determined of grace and glory no more precisely to one than to another, to John than Judas, Abraham than Pharaoh? Both which, as the learned Moulin observed, f147 seemed to be invented to make Christianity ridiculous, and expose our religion to the derision of all knowing men: for who can possibly conceive that one by the appointment of God should die for another, and yet that other, by the same justice, be allotted unto death himself, when one's death only was due; that Christ hath made a full satisfaction for their sins who shall everlastingly feel the weight of them themselves; that he should merit and obtain reconciliation with God for them who live and die his enemies, grace and glory for them who are graceless in this life and damned in that which is to come; that he should get remission of sins for them whose sins were never pardoned? In brief, if this sentence be true, either Christ by his death did not reconcile us unto God, make satisfaction to his justice for our iniquities, redeem us from our sins, purchase a kingdom, an everlasting inheritance for us, -- which I hope no Christian will say; or else all the former absurdities must necessarily follow, -- which no rational man will ever admit.
116
Neither may we be charged as straiteners of the merit of Christ; for we advance the true value and worth thereof (as hereafter will appear) far beyond all the Arminians ascribe unto it. We confess that that "blood of God," <442028>Acts 20:28, of the "Lamb without blemish and without spot," 1<600119> Peter 1:19, was so exceedingly precious, of that infinite worth and value, that it might have saved a thousand believing worlds, <430316>John 3:16; <450322>Romans 3:22. His death was of sufficient dignity to have been made a ransom for all the sins of every one in the world. And on this internal sufficiency of his death and passion is grounded the universality of evangelical promises; which have no such restriction in their own nature as that they should not be made to all and every one, though the promulgation and knowledge of them are tied only to the good pleasure of God's special providence, <401617>Matthew 16:17; as also that economy and dispensation of the new covenant whereby, the partition-wall being broken down, there remains no more difference between Jew and Gentile, the utmost borders of the earth being given in for Christ's inheritance.
So that, in some sense, Christ may be said to die for "all," and "the whole world;" -- first, Inasmuch as the worth and value of his death was very sufficient to have been made a price for all their sins; secondly, Inasmuch as this word "all" is taken for some of all sorts (not for every one of every sort), as it is frequently used in the holy Scripture: so Christ being lifted up, "drew all unto him," <431232>John 12:32; that is, believers out of all sorts of men. The apostles cured all diseases, or some of all sorts: they did not cure every particular disease, but there was no kind of disease that was exempted from their power of healing. So that where it is said that Christ "died for all," it is meant either, -- first, All the faithful; or, secondly, Some of all sorts; thirdly, Not only Jews, but Gentiles. For, --
Secondly, The proper counsel and intention of God in sending his Son into the world to die was, that thereby he might confirm and ratify the new covenant to his elect, and purchase for them all the good things which are contained in the tenure of that covenant, -- to wit, grace and glory; that by his death he might bring many (yet some certain) children to glory, obtaining for them that were given unto him by his Father (that is, his whole church) reconciliation with God, remission of sins, faith, righteousness, sanctification, and life eternal. That is the end to which they are to be brought, and the means whereby God will have them attain it. He
117
died that he might gather the dispersed children of God, and make them partakers of everlasting glory, -- to "give eternal life to as many as God gave him," <431702>John 17:2. And on this purpose of himself and his Father is founded the intercession of Christ for his elect and chosen people; performed partly on the earth, John 17, partly in heaven, before the throne of grace: which is nothing but a presentation of himself and his merits, accompanied with the prayers of his mediatorship before God, that he would be pleased to grant and effectually to apply the good things he hath by them obtained to all for whom he hath obtained them. His intercession in heaven is nothing but a continued oblation of himself. So that whatsoever Christ impetrated, merited, or obtained by his death and passion, must be infallibly applied unto and bestowed upon them for whom he intended to obtain it; or else his intercession is vain, he is not heard in the prayers of his mediatorship. An actual reconciliation with God, and communication of grace and glory, must needs betide all them that have any such interest in the righteousness of Christ as to have it accepted for their good. The sole end why Christ would so dearly purchase those good things is, an actual application of them unto his chosen: God set forth the propitiation of his blood for the remission of sins, that he might be the justifier of him which believeth on Jesus, <450325>Romans 3:25,26. But this part of the controversy is not that which I principally intend; only, I will give you a brief sum of those reasons which overthrow their heresy in this particular branch thereof: --
First, The death of Christ is in divers places of the Scripture restrained to his "people," and "elect," his "church," and "sheep," <400121>Matthew 1:21; <431011>John 10:11-13; <442028>Acts 20:28; <490525>Ephesians 5:25; <431151>John 11:51,52; <450832>Romans 8:32,34; <580209>Hebrews 2:9,14; <660509>Revelation 5:9; <270926>Daniel 9:26; -- and therefore the good purchased thereby ought not to be extended to "dogs," "reprobates," and "those that are without."
Secondly, For whom Christ died, he died as their sponsor, in their room and turn, that he might free them from the guilt and desert of death; which is clearly expressed <450506>Romans 5:6-8. "He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed," <235305>Isaiah 53:5,6, etc. "He hath redeemed us from the curse of the law, being made a curse for us," <480313>Galatians 3:13. "He hath made him to be sin for us, who knew
118
no sin," 2<470521> Corinthians 5:21. Evidently he changeth turns with us, "that we might be made the righteousness of God in him." Yea, in other things, it is plain in the Scripture that to die for another is to take his place and room, with an intention that he should live, 2<101833> Samuel 18:33; <450501>Romans 5. So that Christ dying for men made satisfaction for their sins, that they should not die. Now, for what sins he made satisfaction, for them the justice of God is satisfied; which surely is not done for the sins of the reprobates, because he justly punisheth them to eternity upon themselves, <400526>Matthew 5:26.
Thirdly, For whom Christ "died," for them also he "rose again," to make intercession for them: for whose "offenses he was delivered," for their "justification he was raised," <450425>Romans 4:25, 5:10. He is a high priest "to make intercession for them" in the holy of holies for whom "by his own blood he obtained eternal redemption," <580911>Hebrews 9:11,12. These two acts of his priesthood are not to be separated; it belongs to the same mediator for sin to sacrifice and pray. Our assurance that he is our advocate is grounded on his being a propitiation for our sins. He is an "advocate" for every one for whose sins his blood was a "propitiation," 1<620201> John 2:1,2. But Christ doth not intercede and pray for all, as himself often witnesseth, John 17; he "maketh intercession" only for them who "come unto God by him," <580725>Hebrews 7:25. He is not a mediator of them that perish, no more than an advocate of them that fail in their suits; and therefore the benefit of his death also must be restrained to them who are finally partakers of both. We must not so disjoin the offices of Christ's mediatorship, that one of them may be versated about some towards whom he exerciseth not the other; much less ought we so to separate the several acts of the same office. For whom Christ is a priest, to offer himself a sacrifice for their sins, he is surely a king, to apply the good things purchased by his death unto them, as Arminius himself confesseth; much more to whom he is a priest by sacrifice, he will be a priest by intercession. And, therefore, seeing he doth not intercede and pray for every one, he did not die for every one.
Fourthly, For whom Christ died he merited grace and glory, faith and salvation, and reconciliation with God; as I shall show hereafter. But this he hath not done for all and every one. Many do never believe; the wrath of God remaineth upon some; the wrath of God abideth on them that do
119
not believe, John in. 36. To abide argueth a continued, uninterrupted act. Now, to be reconciled to one, and yet to lie under his heavy anger, seem to me ajsus> tata, -- things that will scarce consist together.
The reasons are many; I only point at the heads of some of them.
Fifthly, Christ died for them whom God gave unto him to be saved: "Thine they were, and thou gavest them me," <431706>John 17:6. He layeth down his life for the sheep committed to his charge, chapter <431011>10:11. But all are not the sheep of Christ, all are not given unto him of God to be brought to glory; for of those that are so given there is not one that perisheth, for "he giveth eternal life to as many as God hath given him," chapter <431702>17:2. "No man is able to pluck them out of his Father's hand," chapter <431028>10:28,29.
Sixthly, Look whom, and how many, that love of God embraced that was the cause of sending his Son to redeem them; for them, and so many, did Christ, according to the counsel of his Father, and in himself, intentionally lay down his life. Now, this love is not universal, being his "good pleasure" of blessing with spiritual blessings and saving some in Christ, <490104>Ephesians 1:4,5; which good pleasure of his evidently comprehendeth some, when others are excluded, <401125>Matthew 11:25,26. Yea, the love of God in giving Christ for us is of the same extent with that grace whereby he calleth us to faith, or bestoweth faith on us: for "he hath called us with an holy calling, according to his own purpose and grace, which was given us in Christ Jesus," 2<550109> Timothy 1:9; which, doubtless, is not universal and common unto all.
Innumerable other reasons there are to prove, that seeing God hath given his elect only, whom only he loved, to Christ to be redeemed; and seeing that the Son loveth only those who are given him of his Father, and redeemeth only whom he loveth; seeing, also, that the Holy Spirit, the love of the Father and the Son, sanctifieth all, and only them, that are elected and redeemed, -- it is not our part, with a preposterous liberality, against the witness of Christ himself, to assign the salvation attained by him as due to them that are without the congregation of them whom the Father hath loved and chosen, without that church which the Son loved and gave his life for, nor none of the members of that sanctified body whereof
120
Christ is the Head and Savior. I urge no more, because this is not that part of the controversy that I desire to lay open.
I come now to consider the main question of this difference, though sparingly handled by our divines, concerning what our Savior merited and purchased for them for whom he died. And here you shall find the old idol playing his pranks, and quite divesting the merit of Christ from the least ability or power of doing us any good; for though the Arminians pretend, very speciously, that Christ died for all men, yet, in effect, they make him die for no one man at all, and that by denying the effectual operation of his death, and ascribing the proper issues of his passion to the brave endeavors of their own Pelagian deity.
We, according to the Scriptures, plainly believe that Christ hath, by his righteousness, merited for us grace and glory; that we are blessed with all spiritual blessings, in, through, and for him; that he is made unto us righteousness, and sanctification, and redemption; that he hath procured for us, and that God for his sake bestoweth on us, every grace in this life that maketh us differ from others, and all that glory we hope for in that which is to come; he procured for us remission of all our sins, an actual reconciliation with God, faith, and obedience. Yea, but this is such a desperate doctrine as stabs at the very heart of the idol, and would make him as altogether useless as if he were but a fig-tree log. What remaineth for him to do, if all things in this great work of our salvation must be thus ascribed unto Christ and the merit of his death? Wherefore the worshippers of this great god, Lib. Arbit., oppose their engines against the whole fabric, and cry down the title of Christ's merits to these spiritual blessings, in the behalf of their imaginary deity.
Now, because they are things of a twofold denomination about which we contend before the King of heaven, each part producing their evidence, the first springing from the favor of God towards us, the second from the working of his grace actually within us, I shall handle them severally and apart; -- especially because to things of this latter sort, gifts, as we call them, enabling us to fulfill the condition required for the attaining of glory, we lay a double claim on God's behalf; first, As the death of Christ is the meritorious cause procuring them of him; secondly, As his free grace is their efficient cause working them in us; -- they also producing a double
121
title, whereby they would invest their beloved darling with a sole propriety in causing these effects; first, In regard that they are our own acts, performed in us and by us; secondly, As they are parts of our duty which we are enjoined to do. So that the quarrel is directly between Christ's merits and our own free-will about procuring the favor of God, and obtaining grace and righteousness. Let us see what they say to the first.
They affirm that f148 "the immediate and proper effect or end of the death and passion of Christ is, not an actual ablation of sin from men, not an actual remission of iniquities, justification and redemption of any soul;" that is, Christ's death is not the meritorious cause of the remission of our sins, of redemption and justification. The meritorious cause, I say: for of some of them, as of justification, as it is terminated in us, we confess there are causes of other kinds, as faith is the instrument and the Holy Spirit the efficient thereof; but for the sole meritorious procuring cause of these spiritual blessings, we always took it to be the righteousness and death of Christ, believing plainly that the end why Christ died, and the fruit of his sufferings, was our reconciliation with God, redemption from our sins, freedom from the curse, deliverance from the wrath of God and power of hell, -- though we be not actual partakers of these things, to the pacification of our own consciences, without the intervening operation of the Holy Spirit, and faith by him wrought in us.
But if this be not, pray what is obtained by the death of Christ Why, f149 "a potential, conditionate reconciliation, not actual and absolute," saith Corvinus. But yet this potential reconciliation being a new expression, never intimated in the Scripture, and scarce of itself intelligible, we want a farther explanation of their mind, to know what it is that directly they assign to the merits of Christ. Wherefore they tell us that the fruit of his death was f150 "such an impetration or obtaining of reconciliation with God, and redemption for us, that God thereby hath a power, his justice being satisfied, and so not compelling him to the contrary, to grant remission of sins to sinful men on what condition he would;" or, as another speaketh it, f151 "There was, by the effusion of Christ's blood, a right obtained unto and settled in God, of reconciling the world, and of opening unto all a gate of repentance and faith in Christ." But now, whereas the Scripture everywhere affirmeth that Christ died for our good,
122
to obtain blessings for us, to purchase our peace, to acquire and merit for us the good things contained in the promise of the covenant, this opinion seems to restrain the end and fruit thereof to the obtaining of a power and liberty unto God of prescribing us a condition whereby we may be saved. But yet, it may be, thus much at least Christ obtained of God in our behalf, that he should assign faith in him to be this condition, and to bestow it upon us also. No; neither the one nor the other. f152 "After all this, had it so seemed good unto his wisdom, God might have chosen the Jews, and others, following the righteousness of the law, as well as believers; because he might have assigned any other condition of salvation besides faith in Christ," saith Grevinchovius. Notwithstanding, then, the death of Christ for us, we might have been held to the old rule, "Do this, and live." But if this be true, I cannot perceive how it may be said that Christ died to redeem us from our sins, to save our souls, and bring us unto glory. Neither, perhaps, do they think this to be any great inconvenience; for the same author affirmeth that f153 "Christ cannot be said properly to die to save any one." And a little after he more fully declares himself, that f154 "after Christ had obtained all that he did obtain by his death, the right remained wholly in God to apply it, or not to apply it, as it should seem good unto him; the application of grace and glory to any man was not the end for which Christ obtained them, but to get a right and power unto God of bestowing those things on what sort of men he would;" -- which argues no redemption of us from our sins, but a vindication of God from such a condition wherein he had not power to forgive them; not an obtaining of salvation for us, but of a liberty unto God of saving us on some condition or other.
But now, after God hath got this power by the death of Christ, and out of his gracious good pleasure assigned faith to be the means for us to attain those blessings, he hath procured himself a liberty to bestow. Did Christ obtain this faith for us of him, if it be a thing not in our own power? No; f155 "faith is not obtained by the death of Christ," saith Corvinus. So that there is no good thing, no spiritual blessing, into which any man in the world hath any interest by the death of Christ: which is not so great an absurdity but that they are most ready to grant it. Arnoldus confesseth, f156 "that he believes that the death of Christ might have enjoyed its end, or his merit its full force, although never any had believed:" and again,
123
f157 "The death and satisfaction of Christ being accomplished, it might come to pass that, none fulfilling the condition of the new covenant, none should be saved." So also saith Grevinchovius. O Christ! that any pretending to profess thy holy name should thus slight the precious work of thy death and passion! Surely never any before, who counted it their glory to be called Christians, did ever thus extenuate (their friends the Socinians only excepted) the dignity of his merit and satisfaction. Take but a short view of what benefit they allow to redound to us by the effusion of his precious blood, and you may see what a pestilent heresy these men have labored to bring into the church. Neither faith nor salvation, grace nor glory, hath he purchased for us, -- not any spiritual blessing, that by our interest in his death we can claim to be ours! It is not such a reconciliation with God as that he thereupon should be contented again to be called our God; it is not justification, nor righteousness, nor actual redemption from our sins; it did not make satisfaction for our iniquities, and deliver us from the curse; f158 "only it was a means of obtaining such a possibility of salvation, as that God, without wronging of his justice, might save us if he would, one way or other." So that, when Christ had done all that he could, there was not one man in the world immediately the better for it; notwithstanding the utmost of his endeavor, every one might have been damned with Judas to the pit of hell; for f159 "he died as well for Simon Magus and Judas as he did for Peter and Paul," say the Arminians. Now, if no more good redound to us by the death of Christ than to Simon Magus, we are not much obliged to him for our salvation. Nay, he may be rather said to have redeemed God than us; for he procured for him immediately a power to redeem us if he would; for us only, by virtue of that power, a possibility to be redeemed; -- which leaves nothing of the nature of merit annexed to his death, for that deserveth that something be done, not only that it may be done; the workman deserveth that his wages be given him, and not that it may be given him. And then what becomes of all the comfort and consolation that is proposed to us in the death of Christ? But it is time to see how this stubble is burned and consumed by the word of God, and that established which they thought to overthrow.
First, It is, clear that Christ died to procure for us an actual reconciliation with God, and not only a power for us to be reconciled unto him; for "when we were enemies, we were reconciled to God by the death of his
124
Son," <450510>Romans 5:10. We enjoy an actual reconciliation unto God by his death. He is content to be called "our God" when we are enemies, without the intervening of any condition on our part required; though the sweetness, comfort, and knowledge of this reconciliation do not compass our souls before we believe in him. Again, we have remission of sins by his blood, and justification from them; not a sole vindication into such an estate wherein, if it please God and ourselves, our sins are pardonable: for we are
"justified freely by his grace, through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins," <450324>Romans 3:24,25.
Yea, he obtained for us by his death righteousness and holiness.
"He gave himself for the church, that he might sanctify and cleanse it," <490525>Ephesians 5:25,26;
"that he might present it to himself a glorious church, not having spot or wrinkle;" that we should be "holy and without blemish," verse 27. Where, first, we have whom Christ died or gave himself for, even his church; secondly, what he obtained for it, -- holiness and righteousness, a freedom from the spots and blemishes of sin, that is, the grace of justification and sanctity:
"He made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him," 2<470521> Corinthians 5:21.
And, lastly, he died to purchase for us "an eternal inheritance," <580915>Hebrews 9:15. So that both grace and glory are bestowed on them for whom he died, as the immediate fruits of his death and passion.
Secondly, See what the Scripture rhJ twv~ , "expressly," assigneth as the proper end and immediate effect (according to the purpose of God and his own intention) of the effusion of the blood of Jesus Christ, and you shall find that he intended by it to take away the sins of many; to "make his soul an offering for sin," that he might "see his seed," that "the pleasure of the LORD might prosper in his hand," <235310>Isaiah 53:10; to be "a ransom for many," <402028>Matthew 20:28; to "bear the sins of many," <580928>Hebrews 9:28.
125
He "bare our sins in his own body on the tree, that we should live unto righteousness," 1<600224> Peter 2:24; that "we might be made the righteousness of God in him," 2<470521> Corinthians 5:21; thereby reconciling us unto God, verse 19. He died to "reconcile us unto God, in the body of his flesh through death," that we might be "holy and unblamable," <510121>Colossians 1:21,22; to "purge our sins," <580103>Hebrews 1:3; to "obtain eternal redemption for us," chap. <580912>9:12. So that if Christ by his death obtained what he did intend, he hath purchased for us not only a possibility of salvation, but holiness, righteousness, reconciliation with God, justification freedom from the guilt and condemning power of sin, everlasting redemption, eternal life and glory in heaven.
Thirdly, I appeal unto the conscience of all Christians, -- First, Whether they do not suppose the very foundation of all their consolation to be stricken at, when they shall find those places of Scripture (<580912>Hebrews 9:12,14, 15, 24, 28; <235310>Isaiah 53:10; I <430202>John 2:2, etc) that affirm Christ to have died to take away our sins, to reconcile us unto God, to put away or abolish our transgressions, to wash and regenerate us, perfectly to save us, and purchase for us an everlasting redemption, whereby he is become unto us righteousness, and redemption, and sanctification, the Lord our righteousness, and we become the righteousness of God in him, to be so wrested as if he should be said only to have done something from which these things might happily follow?
Secondly, Whether they think it not a ready way to impair their love and to weaken their faith in Christ, when they shall be taught that Christ hath done no more for them than for those that are damned in hell; that, be their assurance never so great that Christ died for them, yet there is enough to be laid to their charge to condemn them; that though God is said to have reconciled them unto himself in Christ, <510119>Colossians 1:19,20, yet indeed he is as angry with them as with any reprobate in the world; that God loveth us not first, but so long as we continue in a state of enmity against him, before our conversion, he continues our enemy also, so that the first act of friendship or love must be performed on our part, notwithstanding that the Scripture saith, "When we were enemies, we were reconciled unto God," <450510>Romans 5:10?
126
Thirdly, Whether they have not hitherto supposed themselves bound to believe that Christ died for their sins, and rose for their justification? Do they not think it lawful to pray that God would bestow upon them grace and glory for Christ's sake? and to believe that Jesus Christ was such a mediator of the new covenant as procured for the persons covenanted withal all the good things comprehended in the promise of that covenant?
I will not farther press upon this prevarication against Christian religion; only, I would desire all the lovers of Jesus Christ seriously to consider whether these men do truly aim at his honor and advancing the dignity of his merit, and not rather at the crying up of their own endeavors, seeing the sole cause of their denying these glorious effects of the blood of Christ is to appropriate the praise of them unto themselves; as we shall see in the next chapter.
These charges are never to be waived by the vanity of their sophistical distinctions, as of that of impetration and application; which, though it may be received in an orthodox meaning, yet not in that sense, or rather nonsense, whereunto they abuse it; -- namely, as though Christ had obtained that for some which shall never be imparted unto them; that all the blessings procured by his death are proper to none, but pendent in the air for them that can or will catch them: whereupon, when we object f160 that by this means all the efficacy of the merit of Christ is in our own power, they readily grant it, and say it cannot otherwise be. Let them that can, receive these monsters in Christianity; for my part, in these following contradictory assertions I will choose rather to adhere to the authority of the word of God than of Arminius and his sectaries: --
S.S.
"He made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him," 2<470521> Corinthians 5:21. "He loved the church, and gave himself for it; that he might present it unto himself a glorious church, not having spot, or wrinkle, or any such thing," <490525>Ephesians 5:25,27.
"God was in Christ, reconciling the
Lib. Arbit. "The immediate effect of the death of Christ is not the remission of sins, or the actual redemption of any," Armin. "Christ did not properly die to save any one," Grevinch.
"A potential and conditionate
127
world unto himself," 2<470519> Corinthians 5:19.
"When thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand," <235310>Isaiah 53:10. "By his knowledge shall my righteous servant justify many; for he shall bear their iniquities," <235311>Isaiah 53:11.
"Christ was once offered to bear the sins of many," <580928>Hebrews 9:28. "By his own blood he entered in once into the holy place, having obtained eternal redemption for us," chapter 9:12. "He hath reconciled you in the body of his flesh through death, to present you holy, and unblamable, and unreprovable," <510121>Colossians 1:21,22. "Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins," etc.: "that he might be just, and the justifier of him which believeth in Jesus," <450325>Romans 3:25,26. "Who his own self bare our sins in his own body on the tree, that we, being dead to sins, should live unto righteousness: by whose stripes we were healed," 1<600224> Peter 2:24.
reconciliation, not actual and absolute, is obtained by the death of Christ," Corv. "I believe it might have come to pass that the death of Christ might have had its end, though never any man had believed," Corv. "The death and satisfaction of Christ being accomplished, yet it may so come to pass that, none at all fulfilling the condition of the new covenant, none might be saved," Idem. "The impetration of salvation for all, by the death of Christ, is nothing but the obtaining of a possibility thereof; that God, without wronging his justice, may open unto them a gate of mercy, to be entered on some condition," Rem. Coll. Hag.
"Notwithstanding the death of Christ, God might have assigned any other condition of salvation as well as faith, or have chosen the Jews following the righteousness of the law," Grevinch. "Why, then, the efficacy of the death of Christ depends wholly on us." "True; it cannot otherwise be," Rem. Apol.
128
CHAPTER 10
OF THE CAUSE OF FAITH, GRACE, AND RIGHTEOUSNESS.
THE second part of this controversy is in particular concerning grace, faith, and holiness, sincere obedience to the precepts of the new covenant, all whose praise we appropriate to the Most High by reason of a double interest, -- first, Of the merit of Christ, which doth procure them for us; secondly, Of the Holy Spirit, which works them in us. The death of Christ is their meritorious cause; the Spirit of God and his effectual grace their efficient, working instrumentally with power by the word and ordinances. Now, because this would deprive the idol of his chiefest glory, and expose him to open shame, like the bird "furtivis nudata coloribus," the Arminians advance themselves in his quarrel, and in behalf of their darling quite exclude both merit of Christ and Spirit of God from any title to their production.
First, For the merit of Christ Whereas we affirm that God "blesseth us with all spiritual blessings in him," or for his sake, <490103>Ephesians 1:3, amongst which, doubtless, faith possesseth not the lowest room; that "he is made unto us righteousness, and sanctification, and redemption;" that "he was made sin for us, that we might be made the righteousness of God in him;" that he is "the Lord our righteousness," and glories to be called by that name (and whatever he is unto us, it is chiefly by the way of merit); that "to us it is given uJpePhilippians 1:29, where uJpedotai, [ejcari>sqh,?] "is given," -- as if the apostle should have said, "Christ is the meritorious cause of the bestowing of those good gifts, faith and constancy unto martyrdom, upon you;" -- when, I say, we profess all these to be the proper and immediate products of the passion and blood of Christ, these turbulent Davusses come in with a prohibition, and quite expel it from having any interest therein.
f161 "There is nothing more vain, nothing more foolish," say they in their Apology, "than to attribute our regeneration and faith unto the death of Christ; for if Christ may be said to have merited for us faith and regeneration, then faith cannot be a condition whose performance God
129
should require at the hands of sinners under the pain of eternal damnation." And again, f162 "If faith be the effect of the merit of Christ, it cannot be our duty." No? Suppose, then, that the church should pray that it would please God, for Christ's sake, to call home those sheep that belong to his fold not as yet collected, -- that he would grant faith and repentance, for the merit of his Son, to them that are as yet afar off, -- were this an altogether vain and foolish prayer? Let others think as they please, it is such a vanity as I desire not to be weaned from; nor any one else, I believe, that loves the Lord Jesus in sincerity. Oh, that Christians should patiently endure such a diminution of their Savior's honor, as with one dash of an Arminian pen to have the chief effects of his death and passion quite obliterated! If this be a motive to the love and honor of the Son of God, if this be a way to set forth the preciousness of his blood, by denying the efficacy thereof in enabling us by faith to get an interest in the new covenant, most Christians in the world are under a necessity of being new catechised by these seraphical doctors. Until when, they must give us leave to believe, with the apostle, that God "blesseth us with all spiritual blessings in Christ," <490103>Ephesians 1:3; and we will take leave to account faith a spiritual blessing, and, therefore, bestowed on us for Christ's sake. Again; since our regeneration is nothing but a "purging of our consciences from dead works that we may serve the living God," which being done by "the blood of Christ," as the apostle witnesseth, <580914>Hebrews 9:14, we will ascribe our new birth, or forming anew, to the virtue of that grace which is purchased by his blood; that "precious blood" it is which "redeemeth us from our vain conversation," 1<600118> Peter 1:18,19, by whose efficacy we are vindicated from the state of sin and corrupted nature wherein we are born.
The Arminians have but one argument, that ever I could meet with, whereby they strive to rob Christ of this glory of meriting and procuring for us faith and repentance; and that is, because they are such acts of ours as in duty and obedience to the precepts of the gospel we are bound to perform; f163 and this they everywhere press at large, "usque et usque." In plain terms, they will not suffer their idol to be accounted defective in any thing that is necessary to bring us unto heaven. Now, concerning this argument, that nothing which God requireth of us can be procured for us by Christ, I would have two things noted: -- First, That the strength of it consists in this, that no gift of God bestowed upon us can be a thing well-
130
pleasing to him, as being in us, for all his precepts and commands signify only what is well-pleasing unto him that we should be or do; and it is not the meriting of any thing by Christ, but God's bestowing of it as the effect thereof, which hinders it from being a thing requirable of us as a part of our duty: which I shall consider hereafter. Only now observe, that there being nothing in us, by the way of habit or act, from the beginning of our faith to the consummation thereof, from our new birth until we become perfect men in Christ by the finishing of our course, that is not required of us in the gospel, all and every grace whereof we are in this life partakers are, by this means, denied to be the gifts of God. Secondly, Consider the extent of this argument itself. Nothing whose performance is our duty can be merited for us by Christ. When the apostle beseecheth us to be "reconciled unto God," I would know whether it be not a part of our duty to yield obedience to the apostle's exhortation? If not, his exhortation is frivolous and vain: if so, then to be reconciled unto God is a part of our duty; and yet the Arminians sometimes seem to confess that Christ hath obtained for us a reconciliation with God. The like may be said in divers other particulars. So that this argument either proveth that we enjoy no fruit of the death of Christ in this life, or (which is most true) it proveth nothing at all; for neither the merit of Christ procuring nor God bestowing any grace in the habit doth at all hinder but that, in the exercise thereof, it may be a duty of ours, inasmuch as it is done in us and by us. Notwithstanding, then, this exception, -- which cannot stand by itself alone without the help of some other not as yet discovered, -- we will continue our prayers, as we are commanded, in the name of Christ; that is, that God would bestow upon us those things we ask for Christ's sake, and that by an immediate collation, yea, even then when we cry with the poor penitent, "Lord, help our unbelief," or with the apostles, "Lord, increase our faith."
Secondly, The second plea on God's behalf, to prove him the author and finisher of all those graces whereof in this life we are partakers, ariseth from what the Scripture affirmeth concerning his working these graces in us, and that powerfully, by the effectual operation of his Holy Spirit. To which the Arminians oppose a seeming necessity that they must needs be our own acts, contradistinct from his gifts, because they are in us and commanded by him. The head, then, of this contention betwixt our God
131
and their idol about the living child of grace is, whether he can work that in us which he requireth of us. Let us hear them pleading their cause: --
f164 "It is most certain that that ought not to be commanded which is wrought in us; and that cannot be wrought in us which is commanded. He foolishly commandeth that to be done of others who will work in them what he commandeth," saith their Apology. O foolish St Prosper, who thought that it was the whole Pelagian heresy to say, f165 "That there is neither praise nor worth, as ours, in that which Christ bestoweth upon us!" Foolish St Augustine, praying, f166 "Give us, O Lord, what thou commandest, and command what thou wilt!" Foolish Benedict, bishop of Rome, who gave such a form to his prayer as must needs cast an aspersion of folly on the Most High! f167 "O Lord," saith he, "teach us what we should do; show us whither we should go; work in us what we ought to perform." O foolish fathers of the second Arausican council, affirming, f168 "That many good things are done in man which he doth not himself; but a man doth no good which God doth not so work that he should do it!" And again, "As often as we do good, God worketh in us and with us, that we may so work." In one word, this makes fools of all the doctors of the church who ever opposed the Pelagian heresy, inasmuch as they all unanimously maintained that we are partakers of no good thing in this kind without the effectual powerful operation of the almighty grace of God, and yet our faith and obedience, so wrought in us, to be most acceptable unto him. Yea, what shall we say to the Lord himself, in one place commanding us to fear him, and in another promising that he will put his fear into our hearts, that we shall not depart from him? Is his command foolish, or his promise false? The Arminians must affirm the one or renounce their heresy. But of this, after I have a little farther laid open this monstrous error from their own words and writings.
f169 " Can any one," say they, "wisely and seriously prescribe the performance of a condition to another, under the promise of a reward and threatening of punishment, who will effect it in him to whom it is prescribed? This is a ridiculous action, scarce worthy of the stage." That is, seeing Christ hath affirmed that "he that believeth shall be saved; but he that believeth not shall be damned," <411616>Mark 16:16, whereby faith is established the condition of salvation, and unbelief threatened with hell, if God should by his Holy Spirit ingenerate faith in the hearts of any,
132
causing them so to fulfill the condition, it were a mere mockery, to be exploded from a theater as an unlikely fiction; which, what an aspersion it casts upon the whole gospel of Christ, yea, on all God's dealings with the children of men ever since, by reason of the fall, they became unable of themselves to fulfill his commands, I leave to all men's silent judgment. Well, then, seeing they must be accounted asj u>stata, things inconsistent, that God should be so righteous as to show us our duty, and yet so good and merciful as to bestow his graces on us, let us hear more of this stuff, f170 "Faith and conversion cannot be our obedience, if they are wrought in us by God," say they at the Hague; and Eplscopius, f171 "That it is a most absurd thing to affirm that God either effects by his power, or procureth by his wisdom, that the elect should do those things that he requireth of them." So that where the Scripture calls faith the gift and work of God, they say it is an improper locution, inasmuch as he commands it; properly, it is an act or work of our own. And for that renowned saying of St Augustine, that f172 "God crowneth his own gifts in us," "it is not to be received without a grain of salt;" that is, some such gloss as wherewith they corrupt the Scripture. The sum at which they aim is, that to affirm that God bestoweth any graces upon us, or effectually worketh them in us, contradicteth his word requiring them as our duty and obedience. By which means they have erected their idol into the throne of God's free grace and mercy, and attribute unto it all the praise due to those many heavenly qualifications the servants of God are endowed withal, for they never have more good in them, no, nor so much, as is required; all that they have or do is but their duty; -- which, how derogatory it is to the merit of Christ, themselves seem to acknowledge, when they affirm that he is no otherwise said to be a Savior than are all they who confirm the way to salvation by preaching, miracles, martyrdom, and example. So that, having quite overthrown the merits of Christ, f173 "they grant us to be our own saviors in a very large sense," Rem. Apol., fol. 96. All which assertions, how contrary they are to the express word of God, I shall now demonstrate.
There is not one of all those plain texts of Scripture, not one of those innumerable and invincible arguments, whereby the effectual working of God's grace in the conversion of a sinner, his powerful translating us from death to life, from the state of sin and bondage to the liberty of the sons of
133
God, which doth not overthrow this prodigious error. I will content myself with instancing in some few of them which are directly opposite unto it, even in terms: --
First, <051016>Deuteronomy 10:16, The Lord commandeth the Israelites to "circumcise the foreskin of their hearts, and to be no more stiff-necked;" so that the circumcising of their hearts was a part of their obedience, -- it was their duty so to do, in obedience to God's command. And yet, in the 30th chapter, verse 6, he affirmeth that "he will circumcise their hearts, that they might love the LORD their God with all their hearts." So that, it seems, the same thing, indiverse respects, may be God's act in us and our duty towards him. And how the Lord will here escape that Arminian censure, that if his words be true in the latter place, his command in the former is vain and foolish, "ipse viderit," -- let him plead his cause, and avenge himself on those that rise up against him.
Secondly, <261831>Ezekiel 18:31, "Make you a new heart and a new spirit: for why will ye die, O house of Israel?" The making of a new heart and a new spirit is here required under a promise of a reward of life, and a great threatening of eternal death; so that so to do must needs be a part of their duty and obedience. And yet, chapter <263626>36:26,27, he affirmeth that he will do this very thing that here he requireth of them: "A new heart will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh; and I will cause you to walk in my statutes," etc. In how many places, also, are we commanded to "fear the Lord!" which, when we do, I hope none will deny it to be a performance of our duty; and yet, <243240>Jeremiah 32:40, God promiseth that "he will put his fear in our hearts, that we shall not depart from him."
Thirdly, Those two against which they lay particular exceptions, faith and repentance, are also expressly attributed to the free donation of God: He "granteth unto the Gentiles repentance unto life," <441118>Acts 11:18; and of faith directly, "It is not of ourselves, it is the gift of God," <490208>Ephesians 2:8. To which assertion of the Holy Spirit I shall rather fasten my belief than to the Arminians, affirming that it is no gift of God because it is of ourselves; and yet this hindereth not but that it may be styled, "Our most holy faith," <650120>Jude 1:20. Let them that will, deny that any thing can
134
properly be ours which God bestoweth on us; the prophet accounted them not inconsistent when he averred that "the LORD worketh all our works in us," <232612>Isaiah 26:12. They are our works, though of his working. The apostle labored; though it was not he, but "the grace of God that was with him," 1<461510> Corinthians 15:10. He "worketh in us kai< to< zel> ein kai< to< enj ergein~ of his good pleasure," <503813>Philippians 2:13; and yet the performance of our duty may consist in those acts of our wills and those good deeds whereof he is the author. So that, according to St Austin's counsel, f174 we will still pray that he would bestow what he commandeth us to have.
Fourthly, 1<460407> Corinthians 4:7, "Who maketh thee to differ from another? and what hast thou that thou didst not receive?" Every thing that makes us differ from others is received from God; wherefore, the foundation of all difference in spiritual things between the sons of Adam being faith and repentance, they must also of necessity be received from above. In brief, God's "circumcising our hearts," <510211>Colossians 2:11, his "quickening us when we are dead," <490201>Ephesians 2:1,2, begetting us anew, <430113>John 1:13, making us in all things such as he would have us to be, is contained in that promise of the new covenant, <243240>Jeremiah 32:40,
"I will make an everlasting covenant with them, that I will not turn away from them, to do them good; but I will put my fear in their hearts, that they shall not depart from me;"
and is no way repugnant to the holy Scripture, declaring our duty to be all this that the Lord would have us. And now, let all men judge whether, against so many and clear testimonies of the Holy Ghost, the Arminian reasons, borrowed from the old philosophers, be of any value. The sum of them all you may find in Cicero, his third book De Natura Deorum. f175 "Every one," saith he, "obtaineth virtue for himself; never any wise man thanked God for that: for our virtue we are praised; in virtue we glory, which might not be were it a gift of God." And truly this, in softer terms, is the sum of the Remonstrants' arguments in this particular.
Lastly, Observe, that this error is that which, of all others, the orthodox fathers did most oppose in the Pelagian heretics; yea, and to this day, f176 the more learned schoolmen stoutly maintain the truth herein against the innovating Jesuits. With some few of the testimonies of the ancients I will
135
shut up this discourse. f177 "It is certain that when we do any thing, we do it," saith St Augustine; "but it is God that causeth us so to do." And in another place, f178 "Shall we not account that to be the gift of God, because it is required of us under the promise of eternal life? God forbid that this should seem so, either to the partakers or defenders of grace;" where he rejecteth both the error and the sophism wherewith it is upholden. So also Coelestius, bishop of Rome, in his epistle to the bishops of France. f179 "So great," saith he, "is the goodness of God towards men, that he will have those good things to be our good duties" (he calls them merits, according to the phrase of those days) "which are his own gifts;" to which purpose I cited before two canons out of the Arausican council. And St Prosper, in his treatise against Cassianus the semi-Pelagian, affirmeth it to be a foolish complaint of proud men f180 "that free-will is destroyed, if the beginning, progress, and continuance in good be said to be the gifts of God." And so the imputation of folly, wherewith the Arminians in my first quotation charge their opposers, being retorted on them by this learned father, I refer you to these following excerpta for a close: --
S. S.
"Circumcise the foreskin of your heart, and be no more stiffnecked," <051016>Deuteronomy 10:16. "And the LORD thy God will circumcise thine heart, and the heart of thy seed," chapter 30:6. -- "Make you a new heart and a new spirit, for why will ye die, O house of Israel?" <261831>Ezekiel 18:31. "A new heart will I give you, and a new spirit will I put within you," chapter 36:26.
"If ye will fear the LORD, and serve him, then shall ye continue following the LORD your God," 1<091214> Samuel 12:14. "I will put my fear in their hearts, that they shall not depart from me," <243240>Jeremiah 32:40.
Lib. Arbit. "This is most certain, that that ought not to be commanded which is wrought in us. He foolishly commandeth that to be done of others who will work in them what he commandeth," Rem. Apol.
"It is absurd to affirm that God either worketh by his power, or procureth by his wisdom, that the elect should do those things which God requireth of them," Episcop.
136
"Thou hast wrought all our works in us," <232612>Isaiah 26:12. "God worketh in you both to will and to do of his good pleasure," <503813>Philippians 2:13.
"He hath Messed us with all spiritual blessings in Christ,"<490103>Ephesians 1:3.
"Unto you it is given in the behalf of Christ to believe on him," <500129>Philippians 1:29. "The blood of Christ purgeth our consciences from dead works to serve the living God," <580914>Hebrews 9:14.
"Faith and conversion cannot be acts of our obedience if they are wrought by God in us," Rem. Coll. Hag. "That God should require that of us which himself will work in us is a ridiculous action, scarce fit for a stage," Rem. Apol. "That saying of Augustine, that `God crowneth his own gifts in us,' is not easily to be admitted," Ibid. "There is nothing more vain and foolish than to ascribe faith and regeneration to the merit of Christ," Idem.
137
CHAPTER 11.
WHETHER SALVATION MAY BE ATTAINED WITHOUT THE KNOWLEDGE OF, OR FAITH IN, CHRIST JESUS.
I SHALL shut up all this discourse concerning the meritorious cause of salvation, with their shutting out of Christ from being the only one and absolutely necessary means to bring us unto heaven, to make us happy. This is the last pile they erect upon their Babylonish foundation, which makes the idol of human self-sufficiency every way perfect, and fit to be sacrificed unto. Until these proud builders, to get materials for their own temple, laid the axe to the root of Christianity, we took it for granted that "there is no salvation in any other," because "there is none other name under heaven given unto men whereby we must be saved," <440412>Acts 4:12. Neither yet shall their nefarious attempts frighten us from our creed, nor make us be wanting to the defense of our Savior's honor. But I shall be very brief in the consideration of this heterodoxy, nothing doubting but that to have repeated it is fully to have confuted it, in the judgment of all pious Christians.
First, then, They grant salvation to the ancient patriarchs and Jews, before the coming of Christ, without any knowledge of or faith in him at all; nay, they deny that any such faith in Christ was ever prescribed unto them or required of them. f181 "It is certain that there is no place in the Old Testament from whence it may appear that faith in Christ as a Redeemer was ever enjoined or found in any of them," say they jointly in their Apology; the truth of which assertion we shall see hereafter. Only they grant a general faith, involved under types and shadows, and looking on the promise as it lay hid in the goodness and providence of God, which indirectly might be called a faith in Christ: from which kind of faith I see no reason why thousands of heathen infidels should be excluded. Agreeable unto these assertions are the dictates of their patriarch Arminius, affirming, f182 "that the whole description of the faith of Abraham, Romans 4, makes no mention of Jesus Christ, either expressly or so implicitly as that it may be of any one easily understood." And to the testimony of Christ himself to the contrary, <430856>John 8:56, "Your father
138
Abraham rejoiced to see my day; and he saw it, and was glad," he answereth, "He rejoiced to see the birth of Isaac, who was a type of me," -- a goodly gloss, corrupting the text.
Secondly, What they teach of the Jews, that also they grant concerning the Gentiles living before the incarnation of Christ; they also might attain salvation, and be justified without his knowledge. f183 "For although," saith Corvinus, "the covenant was not revealed unto them by the same means that it was unto the Jews, yet they are not to be supposed to be excluded from the covenant" (of grace), "nor to be excluded from salvation; for some way or other they were called."
Thirdly, They are come at length to that perfection in setting out this stain of Christianity, that Bertius, on good consideration, denied this proposition, f184 "That no man can be saved that is not ingrafted into Christ by a true faith;" and Venator to this question, f185 "Whether the only means of salvation be the life, passion, death, resurrection, and ascension of Jesus Christ?" answereth, "No." Thus they lay men in Abraham's bosom who never believed in the Son of Abraham; make them overcome the serpent who never heard of the Seed of the woman; bring goats into heaven, who never were of the flock of Christ, never entered by him, the door; make men please God without faith, and obtain the remission of sins without the sprinkling of the blood of the Lamb, -- to be saved without a Savior, redeemed without a Redeemer, -- to become the sons of God, and never know their elder Brother; -- which prodigious error might yet be pardoned, and ascribed to human imbecility, had it casually slipped from their pens, as it did from some others. f186 But seeing it hath foundation in all the grounds of their new doctrine, and is maintained by them on mature deliberation, f187 it must be looked on by all Christians as a heresy to be detested and accursed. For, first, deny the contagion and demerit of original sin; then make the covenant of grace to be universal, and to comprehend all and every one of the posterity of Adam; thirdly, grant a power in ourselves to come unto God by any such means as he will appoint, and affirm that he doth assign some means unto all, -- and it will naturally follow that the knowledge of Christ is not absolutely necessary to salvation, and so down falls the preeminence of Christianity; its heaven-reaching crown must be laid level with the services of dunghill gods. f188
139
It is true, indeed, some of the ancient fathers, before the rising of the Pelagian heresy, -- who had so put on Christ, as Lipsius speaks, that they had not fully put off Plato, -- have unadvisedly dropped some speeches seeming to grant that divers men before the incarnation, living meta< lo>gou, "according to the dictates of right reason," might be saved without faith in Christ; as is well showed by learned Casaubon in his first exercitation on Baronius. But let this be accounted part of that stubble which shall burn at the last day, wherewith the writings of all men not divinely inspired may be stained. It hath also since (as what hath not?) been drawn into dispute among the wrangling schoolmen; and yet, which is rarely seen, their verdict in this particular almost unanimously passeth for the truth. Aquinas f189 tells us a story of the corpse of a heathen, that should be taken up in the time of the Empress Irene and her son Constantine, with a golden plate on his breast, wherein was this inscription: -- "Christ is born of a virgin, and I believe in him. O sun, thou shalt see me again in the days of Irene and Constantine." But the question is not, Whether a Gentile believing in Christ may be saved? or whether God did not reveal himself and his Son extraordinarily to some of them? for shall we straiten the breast and shorten the arm of the Almighty, as though he might not do what he will with his own; but, Whether a man by the conduct of nature, without the knowledge of Christ, may come to heaven? the assertion whereof we condemn as a wicked, Pelagian, Socinian heresy, and think that it was well said of Bernard, f190 "That many laboring to make Plato a Christian, do prove themselves to be heathens." And if we look upon the several branches of this Arminian novel doctrine, extenuating the precious worth and necessity of faith in Christ, we shall find them hewed off by the two-edged sword of God's word.
FIRST, For their denying the patriarchs and Jews to have had faith "in Christum exhibendum et moriturum," as we in him "exhibitum et mortuum," it is disproved, --
First, By all evangelical promises made from the beginning of the world to the birth of our Savior; as that, <010315>Genesis 3:15, "The seed of the woman shall break the serpent's head;" and chapter 12:3, 49:10; <190207>Psalm 2:7,8,110; with innumerable others concerning his life, office, and redeeming of his people: for surely they were obliged to believe the promises of God.
140
Secondly, By those many clear expressions of his death, passion, and suffering for us, as <010315>Genesis 3:15; <235306>Isaiah 53:6-10, etc., <236301>63:1-3; <270926>Daniel 9:26. But what need we reckon any more? Our Savior taught his disciples that all the prophets from Moses spake concerning him, and that the sole reason why they did not so readily embrace the faith of his passion and resurrection was because they believed not the prophets, <422425>Luke 24:25,26; showing plainly that the prophets required faith in his death and passion.
Thirdly, By the explicit faith of many Jews, as of old Simeon, <420234>Luke 2:34; of the Samaritan woman, who looked for a Messiah, not as an earthly king, but as one that should "tell them all things," -- redeem them from sin, and tell them all such things as Christ was then discoursing of, concerning the worship of God, <430425>John 4:25.
Fourthly, By the express testimony of Christ himself. "Abraham," saith he, "rejoiced to see my day; and he saw it, and was glad," <430856>John 8:56. His day, his hour, in the Scripture, principally denote his passion. And that which he saw surely he believed, or else the father of the faithful was more diffident than Thomas, the most incredulous of his children.
Fifthly, By these following, and the like places of Scripture: Christ is a "Lamb slain from the foundation of the world," <661308>Revelation 13:8; slain in promises, slain in God's estimation and in the faith of believers. He is "the same yesterday, and today, and for ever," <581308>Hebrews 13:8, under the law and the gospel.
"There is none other name under heaven given unto men, whereby we must be saved," <440412>Acts 4:12.
Never any, then, without the knowledge of a Redeemer, participation of his passion, communication of his merits, did ever come to the sight of God; no man ever came to the Father but by him. Hence St Paul tells the Ephesians that they were "without Christ," because they were "aliens from the commonwealth of Israel," <490212>Ephesians 2:12; intimating that God's covenant with the Jews included Christ Jesus and his righteousness no less than it doth now with us. On these grounds holy Ignatius called Abel f191 "A martyr of Christ;" he died for his faith in the promised Seed. And in another place, f192 "All the saints were saved by Christ; hoping in
141
him, and waiting on him, they obtained salvation by him." So Prosper, also, f193 "We must believe that never any man was justified by any other faith, either before the law or under the law, than by faith in Christ coming to save that which was lost." Whence Eusebius contendeth f194 that all the old patriarchs might properly be called Christians; they all ate of the same spiritual meat, and all drank of the same spiritual drink, even of the rock that followed them, which rock was Christ.
SECONDLY, If the ancient people of God, notwithstanding divers other especial revelations of his will and heavenly instructions, obtained not salvation without faith in Christ, much less may we grant this happiness without him to them who were deprived of those other helps also. So that though we confess the poor natural endeavors of the heathen not to have wanted their reward (either positive in this life, by outward prosperity, and inward calmness of mind, in that they were not all perplexed and agitated with furies, like Nero and Caligula; or negative in the life to come, by a diminution of the degrees of their torments, -- they shall not be beaten with so many stripes), yet we absolutely deny that there is any saving mercy of God towards them revealed in the Scripture, which should give us the least intimation of their attaining everlasting happiness.
For, not to consider the corruption and universal disability of nature to do anything that is good ("without Christ we can do nothing," <431505>John 15:5), nor yet the sinfulness of their best works and actions, the "sacrifice of the wicked being an abomination unto the LORD," <201508>Proverbs 15:8 ("Evil trees cannot bring forth good fruit; men do not gather grapes of thorns, nor figs of thistles," <400716>Matthew 7:16, 17); -- the word of God is plain, that "without faith it is impossible to please God, <581106>Hebrews 11:6; that "he that believeth not is condemned," <411616>Mark 16:16; that no nation or person can be blessed but in the Seed of Abraham, <011203>Genesis 12:3. And the "blessing of Abraham" comes upon the Gentiles only "through Jesus Christ," <480314>Galatians 3:14. He is "the way, the truth, and the life," <431406>John 14:6. "None cometh to the Father but by him." He is the "door," by which those that do not enter are "without," with "dogs and idolaters," <662215>Revelation 22:15. So that "other foundation" of blessedness "can no man lay than that is laid, which is Jesus Christ," 1<460311> Corinthians 3:11. In brief, do but compare these two places of St. Paul, <450830>Romans 8:30, where he showeth that none are glorified but those that are called; and <451014>Romans
142
10:14, 15, where he declares that all calling is instrumentally by the preaching of the word and gospel; and it will evidently appear that no salvation can be granted unto them on whom the Lord hath so far poured out his indignation as to deprive them of the knowledge of the sole means thereof, Christ Jesus. And to those that are otherwise minded, I give only this necessary caution, -- Let them take heed, lest, whilst they endeavor to invent new ways to heaven for others, by so doing, they lose the true way themselves.
S.S.
"O fools, and slow of heart to believe all that the prophets have spoken: ought not Christ to have suffered these things?" <422425>Luke 24:25, 26.
"Abraham rejoiced to see my day; and he saw it, and was glad," <430856>John 8:56. "By his knowledge shall my righteous servant justify many; for he shall bear their iniquities," <235311>Isaiah 53:11. See the places before cited.
"At that time ye were without Christ, being aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world," <490212>Ephesians 2:12.
"There is none other name under heaven given unto men, whereby we must be saved," but only by Christ, <440412>Acts 4:12.
"The blessing of Abraham cometh on the Gentiles through Jesus
Lib. Arbit. "There is no place in the Old Testament whence it may appear that faith in Christ as a Redeemer was either enjoined or found in any then," Rem. Apol. "Abraham's faith had no reference to Christ," Annin.
"The Gentiles living under the Old Testament, though it was not revealed unto them as unto the Jews, yet were not excluded from the covenant of grace, and from salvation," Corv.
"I deny this proposition, That none can be saved that is not ingrafted into Christ by a true faith," Bert. "To this question, Whether the only way of salvation be the
143
Christ," <480314>Galatians 3:14. "He that believeth not is condemned," <411616>Mark 16:16. "Without faith it is impossible to please God," <581106>Hebrews 11:6. "Other foundation can no man lay than that is laid, which is Jesus Christ," 1<460311> Corinthians 3:11.
life, passion, death, resurrection, and ascension of Jesus Christ? I answer, No," Venat.
144
CHAPTER 12.
OF FREE-WILL, THE NATURE AND POWER THEREOF.
OUR next task is to take a view of the idol himself, of this great deity of free-will, whose original being not well known, he is pretended, like the Ephesian image of Diana, to have fallen down from heaven, and to have his endowments from above. But yet, considering what a nothing he was at his first discovery in comparison of that vast giant-like hugeness to which now he is grown, we may say of him as the painter said of his monstrous picture, which he had mended or rather marred according to everyone's fancy, "Hunc populus fecit," -- it is the issue of the people's brain. Origen f195 is supposed to have brought him first into the church; but among those many sincere worshippers of divine grace, this setter forth of new demons found but little entertainment. It was looked upon but like the stump of Dagon, with his head and hands laid down before the ark of God, without whose help he could neither know nor do that which is good in any kind, still accounted but "truncus ficulnus, inutile lignum," -- "a fig-tree log, an unprofitable piece of wood." "Incerti patres scamnum facerentne?" The fathers of the succeeding ages had much debate to what use they should put it, and though some exalted it a degree or two above its merits, yet the most concluded to keep it a block still; until at length there arose a stout champion, f196 challenging on his behalf the whole church of God, and, like a knight-errant, wandered from the west to the east to grapple with any that should oppose his idol; who, though he met with divers adversaries, f197 one especially, f198 who in the behalf of the grace of God continually foiled him and cast him to the ground, and that in the judgment of all the lawful judges assembled in councils, f199 and in the opinion of most of the Christian bystanders, f200 yet, by his cunning insinuation, he planted such an opinion of his idol's deity and selfsufficiency in the hearts of divers, that to this day it could never be rooted out.
Now, after the decease of his Pelagian worshippers, some of the corrupter schoolmen, seeing him thus from his birth exposed without shelter to wind and weather, to all assaults, out of mere charity and self-love built him a
145
temple, and adorned it with natural lights, merits, uncontrolled independent operations, with many other gay attendances. But in the beginning of the Reformation, -- that fatal time for idolatry and superstition, together with abbeys and monasteries, -- the zeal and learning of our forefathers, with the help of God's word, demolished this temple, and brake this building down to the ground; in the rubbish whereof we well hoped the idol himself had been so deeply buried as that his head should never more have been exalted, to the trouble of the church of God, until not long since some curious wits, whose weak stomachs were clogged with manna and loathed the sincere milk of the word, raking all dunghills for novelties, lighted unhappily upon this idol, and presently, with no less joy than did the mathematician at the discovery of a new geometrical proportion, exclaim, "We have found it! we have found it!" And without more ado, up they erected a shrine, and until this day continue offering of praise and thanks for all the good they do to this work of their own hands.
And that the idol may be free from ruin, to which in himself they have found by experience that he is subject, they have matched him to contingency, a new goddess of their own creation, who, having proved very fruitful in monstrous births upon their conjunctions, they nothing doubt they shall never want one to set on the throne and make president of all human actions: so that after he hath, with various success, at least twelve hundred years, contended with the providence and grace of God, he boasteth now as if he had obtained a total victory. But yet all his prevailing is to be attributed to the diligence and varnish of his new abettors, with (to our shame be it spoken!) the negligence of his adversaries. In him and his cause there is no more real worth than was when by the ancient fathers he was exploded and cursed out of the church: so that they who can attain, through the many winding labyrinths of curious distinctions, to look upon the thing itself, shall find that they have been, like Egyptian novices, brought through many stately frontispieces and goodly fabrics, with much show of zeal and devotion, to the image of an ugly ape.
Yet here observe, that we do not absolutely oppose free-will, as if it were "nomen inane," a mere figment, when there is no such thing in the world, but only in that sense the Pelagians and Arminians do assert it. About words we will not contend. We grant man, in the substance of all his
146
actions, as much power, liberty, and freedom as a mere created nature is capable of. We grant him to be free in his choice from all outward coaction, or inward natural necessity, to work according to election and deliberation, spontaneously embracing what seemeth good unto him. Now, call this power free-will, or what you please, so you make it not supreme, independent, and boundless, we are not at all troubled. The imposition of names depends upon the discretion of their inventers. Again; even in spiritual things, we deny that our wills are at all debarred, or deprived of their proper liberty: but here we say, indeed, that we are not properly free until the Son makes us free; -- no great use of freedom in that wherein we can do nothing at all. We do not claim such a liberty as should make us despise the grace of God, f201 whereby we may attain true liberty indeed; which addeth to, but taketh nothing from, our original freedom. But of this after I have showed what an idol the Arminians make of free-will. Only take notice in the entrance that we speak of it now, not as it was at first by God created, but as it is now by sin corrupted; yet, being considered in that estate also, they ascribe more unto it than it was ever capable of. As it now standeth, according to my formerly-proposed method, I shall show, -- first, what inbred native virtue they ascribe unto it, and with how absolute a dominion and sovereignty over all our actions they endow it; secondly, what power they say it hath in preparing us for the grace of God; thirdly, how effectually operative it is in receiving the said grace, and with how little help thereof it accomplisheth the great work of our conversion; -- all briefly, with so many observations as shall suffice to discover their proud errors in each particular.
f202 "Herein," saith Arminius, "consisteth the liberty of the will, that all things required to enable it to will any thing being accomplished, it still remains indifferent to will or not." And all of them at the synod: f203 "There is," say they, "accompanying the will of man an inseparable property, which we call liberty, from whence the will is termed a power, which, when all things pre-required as necessary to operation are fulfilled, may will anything, or not will it;" that is, our free-wills have such an absolute and uncontrollable power in the territory of all human actions, that no influence of God's providence, no certainty of his decree, no unchangeableness of his purpose, can sway it at all in its free determinations, or have any power with his highness to cause him to will
147
or resolve on any such act as God by him intendeth to produce. Take an instance in the great work of our conversion. f204 "All unregenerate men," saith Arminius, "have, by virtue of their free-will, a power of resisting the Holy Spirit, of rejecting the offered grace of God, of contemning the counsel of God concerning themselves, of refusing the gospel of grace, of not opening the heart to him that knocketh." What a stout idol is this, whom neither the Holy Spirit, the grace and counsel of God, the calling of the gospel, the knocking at the door of the heart, can move at all, or in the least measure prevail against him! Woe be unto us, then, if when God calls us our free-will be not in good temper, and well disposed to hearken unto him! for it seems there is no dealing with it by any other ways, though powerful and almighty. f205 "For grant," saith Corvinus, "all the operations of grace which God can use in our conversion, yet conversion remaineth so in our own free power that we can be not converted; that is, we can either turn or not turn ourselves;" where the idol plainly challengeth the Lord to work his utmost, and tells him that after he hath so done he will do what he please. His infallible prescience, his powerful predetermination, the moral efficacy of the gospel, the infusion of grace, the effectual operation of the Holy Spirit, all are nothing, not at all available in helping or furthering our independent wills in their proceedings. Well, then, in what estate will you have the idol placed?
f206 "In such a one wherein he may be suffered to sin, or to do well, at his pleasure," as the same author intimates. It seems, then, as to sin, so nothing is required for him to be able to do good but God's permission? No! For the Remonstrants f207 (as they speak of themselves) "do always suppose a free power of obeying or not obeying, as well in those who do obey as in those who do not obey;" -- that he that is obedient may therefore be counted obedient, because he obeyeth when he could not obey, and so on the contrary:" where all the praise of our obedience, whereby we are made to differ from others, is ascribed to ourselves alone, and that free power that is in us. Now, this they mean not of any one act of obedience, but of faith itself, and the whole consummation thereof. f208 "For if a man should say, that every man in the world hath a power of believing if he will, and of attaining salvation, and that this power is settled in his nature, what argument have you to confute him?" saith Arminius triumphantly to Perkins; where the sophistical innovator as plainly
148
confounds grace and nature as ever did Pelagius. That, then, which the Arminians claim here in behalf of their free-will is, an absolute independence on God's providence in doing anything, and of his grace in doing that which is good, -- a self-sufficiency in all its operations, a plenary indifferency of doing what we will, this or that, as being neither determined to the one nor inclined to the other by any overruling influence from heaven. So that the good acts of our wills have no dependence on God's providence as they are acts, nor on his grace as they are good; but in both regards proceed from such a principle within us as is no way moved by any superior agent. Now, the first of these we deny unto our wills, because they are created; and the second, because they are corrupted. Their creation hinders them from doing anything of themselves without the assistance of God's providence; and their corruption, from doing anything that is good without his grace. A self-sufficiency for operation, without the effectual motion of Almighty God, the first cause of all things, we can allow neither to men nor angels, unless we intend to make them gods; and a power of doing good, equal unto that they have of doing evil, we must not grant to man by nature, unless we will deny the fall of Adam, and fancy ourselves still in paradise. But let us consider these things apart.
FIRST, I shall not stand to decipher the nature of human liberty, which perhaps would require a larger discourse than my proposed method will bear. It may suffice that, according to my former intimation, we grant as large a freedom and dominion to our wills over their own acts as a creature, subject to the supreme rule of God's providence, is capable of. Endued we are with such a liberty of will as is free from all outward compulsion and inward necessity, having an elective faculty of applying itself unto that which seems good unto it, in which it is a free choice; notwithstanding, it is subservient to the decree of God, as I showed before, chap. 4. Most free it is in all its acts, both in regard of the object it chooseth and in regard of that vital power and faculty whereby it worketh, infallibly complying with God's providence, and working by virtue of the motion thereof; but surely to assert such a supreme independency and every way unbounded indifferency as the Arminians claim, whereby, all other things requisite being pre-supposed, it should remain absolutely in our own power to will or not to will, to do anything or not to do it, is plainly to deny that our wills are subject to the rule of the Most High. It is granted that in such a
149
chimerical, fancied consideration of free-will, wherein it is looked upon as having no relation to any act of God's but only its creation, abstracting from his decree, it may be said to have such a liberty in regard of the object; but the truth is, this divided sense is plain nonsense, a mere fiction of such an estate as wherein it never was, nor ever can be, so long as men will confess any deity but themselves, to whose determinations they must be subject. Until, then, more significant terms may be invented for this free power in our nature, which the Scripture never once vouchsafed to name, I shall be content to call it with Prosper, a f209 "spontaneous appetite of what seemeth good unto it," free from all compulsion, but subservient to the providence of God. And against its exaltation to this height of independency, I oppose, --
First, Everything that is independent of any else in operation is purely active, and so consequently a god; for nothing but a divine will can be a pure act, possessing such a liberty by virtue of its own essence. Every created will must have a liberty by participation, which includeth such an imperfect potentiality as cannot be brought into act without some premotion (as I may so say) of a superior agent. Neither doth this motion, being extrinsical, at all prejudice the true liberty of the will, which requireth, indeed, that the internal principle of operation be active and free, but not that that principle be not moved to that operation by an outward superior agent. Nothing in this sense can have an independent principle of operation which hath not an independent being. It is no more necessary to the nature of a free cause, from whence a free action must proceed, that it be the first beginning of it, than it is necessary to the nature of a cause that it be the first cause.
Secondly, If the free acts of our wills are so subservient to the providence of God as that he useth them to what end he will, and by them effecteth many of his purposes, then they cannot of themselves be so absolutely independent as to have in their own power every necessary circumstance and condition, that they may use or not use at their pleasure. Now, the former is proved by all those reasons and texts of Scripture I before produced to show that the providence of God overruleth the actions and determineth the wills of men freely to do that which he hath appointed. And, truly, were it otherwise, God's dominion over the most things that are in the world were quite excluded; he had not power to determine that
150
any one thing should ever come to pass which hath any reference to the wills of men.
Thirdly, All the acts of the will being positive entities, were it not previously moved by God himself, "in whom we live, move, and have our being," must needs have their essence and existence solely from the will itself; which is thereby made autj o< o>n, a first and supreme cause, endued with an underived being. And so much to that particular.
Let us now, in the SECOND place, look upon the power of our freewill in doing that which is morally good; where we shall find not only an essential imperfection, inasmuch as it is created, but also a contracted effect, inasmuch as it is corrupted. The ability which the Arminians ascribe unto it in this kind, of doing that which is morally and spiritually good, is as large as themselves will confess to be competent unto it in the state of innocency, even a power of believing and a power of resisting the gospel, of obeying and not obeying, of turning or of not being converted.
The Scripture, as I observed before, hath no such term at all, nor anything equivalent unto it. But the expressions it useth concerning our nature and all the faculties thereof, in this state of sin and unregeneration, seem to imply the quite contrary; as, that we are in "bondage," <580215>Hebrews 2:15; "dead in sins," <490201>Ephesians 2:1, and so "free from righteousness," <450620>Romans 6:20; "servants of sin," verse 17; under the "reign" and "dominion" thereof, verses 12, 14; all "our members being instruments of unrighteousness," verse 13; not "free indeed," until "the Son make us free." So that this idol of free-will, in respect of spiritual things, is not one whit better than the other idols of the heathen. Though it look like "silver and gold," it is the "work of men's hands."
"It hath a mouth, but it speaketh not; it hath eyes, but it seeth not; it hath ears, but it heareth not; a nose, but it smelleth not; it hath hands, but it handleth not; feet, but it walketh not; neither speaketh it through its throat. They that made it are like unto it; and so is every one that trusteth in it. O Israel, trust thou in the LORD," etc., <19B504>Psalm 115:4-9.
That it is the work of men's hands, or a human invention, I showed before. For the rest, it hath a mouth unacquainted with the "mystery of
151
godliness," "full only of cursing and bitterness," <450314>Romans 3:14; "speaking great swelling words," Jude 16; "great things, and blasphemies," <661305>Revelation 13:5; a "mouth causing the flesh to sin," <210506>Ecclesiastes 5:6; -- his eyes are blind, not able to perceive those things that are of God, nor to know those things that are "spiritually discerned," 1<460214> Corinthians 2:14; "eyes before which there is no fear of God," <450318>Romans 3:18; -- his "understanding is darkened, because of the blindness of his heart," <490418>Ephesians 4:18; "wise to do evil, but to do good he hath no knowledge," <240422>Jeremiah 4:22; so that without farther light, all the world is but a mere "darkness," <430105>John 1:5; -- he hath ears, but they are like the ears of the "deaf adder" to the word of God, "refusing to hear the voice of charmers, charming never so wisely," <195805>Psalm 58:5; being "dead" when his voice first calls it, <430525>John 5:25; "ears stopped that they should not hear," <380711>Zechariah 7:11; "heavy ears" that cannot hear, <230610>Isaiah 6:10; -- a nose, to which the gospel is "the savor of death unto death," 2<470216> Corinthians 2:16; -- " hands full of blood," <230115>Isaiah 1:15; and "fingers defiled with iniquity," chap. <235903>59:3; -- feet, indeed, but, like Mephibosheth, lame in both by a fall, so that he cannot at all walk in the path of goodness; but
"swift to shed blood, destruction and misery are in his ways, and the way of peace hath he not known," <450315>Romans 3:15-17.
These, and divers other such endowments and excellent qualifications, doth the Scripture attribute to this idol, which it calls "The old man," as I shall more fully discover in the next chapter. And is not this a goodly reed whereon to rely in the paths of godliness? a powerful deity whereunto we may repair for a power to become the sons of God, and attain eternal happiness? The abilities of free-will in particular I shall consider hereafter; now only I will, by one or two reasons, show that it cannot be the sole and proper cause of any truly good and spiritual act, well-pleasing unto God.
First, All spiritual acts well-pleasing unto God, as faith, repentance, obedience, are supernatural; flesh and blood revealeth not these things:
"Not of blood, nor of the will of the flesh, nor of the will of man; but of God," <430113>John 1:13;
152
"That which is born of the flesh is flesh; and that which is born of the Spirit is spirit," <430306>John 3:6.
Now, to the performance of any supernatural act it is required that the productive power thereof be also supernatural; for nothing hath an activity in causing above its own sphere. "Nec imbelles generant feroces aquilas columbae." But our free-will is a merely natural faculty, betwixt which and those spiritual, supernatural acts there is no proportion, unless it be advanced above its own orb, by inherent, habitual grace. Divine, theological virtues, differing even in the substance of the act from those moral performances about the same things to which the strength of nature may reach (for the difference of acts ariseth from their formal objects, which to both these are diverse), must have another principle and cause above all the power of nature in civil things and actions morally good, inasmuch as they are subject to a natural perception, and do not exceed the strength of our own wills. This faculty of free-will may take place, but yet not without these following limitations: --First, That it always requireth the general concurrence of God, whereby the whole suppositum in which free-will hath its subsistence may be sustained, <401029>Matthew 10:29, 30. Secondly, That we do all these things imperfectly and with much infirmity; every degree, also, of excellency in these things must be counted a special gift of God, <232612>Isaiah 26:12. Thirdly, That our wills are determined by the will of God to all their acts and motions in particular; but to do that which is spiritually good we have no knowledge, no power.
Secondly, That concerning which I gave one special instance, in whose production the Arminians attribute much to free-will, is faith. This they affirm (as I showed before) to be inbred in nature, everyone having in him from his birth a natural power to believe in Christ and his gospel; for Episcopius denies that f210 "any action of the Holy Spirit upon the understanding or will is necessary, or promised in the Scripture, to make a man able to believe the word preached unto him." So that it seems every man hath at all times a power to believe, to produce the act of faith upon the revelation of its object: which gross Pelagianism is contrary, --
First, To the doctrine of the church of England, alarming that a man cannot so much as prepare himself by his own strength to faith and calling upon
153
God, until the grace of God by Christ prevent him, that he may have a good will. -- Artic. 10.
Secondly, To the Scripture, teaching that it is "the work of God that we do believe," <430629>John 6:29. It is "not of ourselves; it is the gift of God," <490208>Ephesians 2:8. To some "it is given to know the mysteries of the kingdom of heaven," <401311>Matthew 13:11. And what is peculiarly given to some cannot be in the power of everyone: "To you it is given in the behalf of Christ to believe on him," <500129>Philippians 1:29. Faith is our access or coming unto Christ; which none can do "except the Father draw him," <430644>John 6:44; and he so draweth, or "hath mercy, on whom he will have mercy," <450918>Romans 9:18. And although Episcopius rejects any immediate action of the Holy Spirit for the ingenerating of faith, yet St. Paul affirmeth that there is no less effectual power required to it than that which raised Christ from the dead; which, sure, was an action of the almighty Godhead. "That ye may know," saith he, "what is the exceeding greatness of his power to us-ward who believe, according to the working of his mighty power, which he wrought in Christ, when he raised him from the dead," <490118>Ephesians 1:18-20. So that, let the Arminians say what they please, recalling that I write to Christians, I will spare my labor of farther proving that faith is the free gift of God; and their opposition to the truth of the Scripture in this particular is so evident to the meanest capacity that there needs no recapitulation to present the sum of it to their understandings.
154
CHAPTER 13.
OF THE POWER OF FREE-WILL IN PREPARING US FOR OUR CONVERSION UNTO GOD.
THE judgment of the Arminians concerning the power of free-will about spritual things in a man unregenerate, merely in the state of corrupted nature, before and without the help of grace, may be laid open by these following positions: --
First, That every man in the world, reprobates and others, have in themselves power and ability of believing in Christ, of repenting and yielding due obedience to the new covenant; and that because they lost not this power by the fall of Adam. f211 "Adam after his fall," saith Grevinchovius, "retained a power of believing; and so did all reprobates in him." f212 "He did not lose" (as they speak at the synod) "the power of performing that obedience which is required in the new covenant considered formally, as it is required by the new covenant; he lost not a power of believing, nor a power of forsaking sin by repentance." And those graces that he lost not are still in our power. Whence they affirm, that f213 "faith is called the work of God only because he requireth us to do it." Now, having appropriated this power unto themselves, to be sure that the grace of God be quite excluded, which before they had made needless, they teach, --
Secondly, That for the reducing of this power into act, that men may become actual believers, there is no infused habit of grace, no spiritual vital principle, necessary for them, or bestowed upon them; but everyone, by the use of his native endowments, doth make himself differ from others. f214 "Those things which are spoken concerning the infusion of habits before we can exercise the act of faith, we reject," saith the epistle to the Walachians. f215 "That the internal principle of faith required in the gospel is a habit divinely infused, by the strength and efficacy whereof the will should be determined, I deny," saith another of them. Well, then, if we must grant that the internal vital principle of a supernatural spiritual grace is a mere natural faculty, not elevated by any divine habit, -- if it be not God that begins the good work in us, but our own free-wills, -- let us see
155
what more goodly stuff will follow. One man by his own mere endeavors, without the aid of any received gift, makes himself differ from another. f216 "What matter is it in that, that a man should make himself differ from others? There is nothing truer; he who yieldeth faith to God commanding him, maketh himself differ from him who will not have faith when he commandeth." They are the words of their Apology, which, without question, is an irrefragable truth, if faith be not a gift received from above; for on that ground only the apostle proposeth these questions, "Who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive, why dost thou glory, as if thou hadst not received?" The sole cause why he denies anyone by his own power to make himself differ from another is, because that wherein the difference consisteth is "received," being freely bestowed upon him. Deny this, and I confess the other will fall of itself. But until their authority he equal with the apostles', they would do well to forbear the naked obtrusion of assertions so contradictory to theirs; and so they would not trouble the church. Let them take all the glory unto themselves, as doth Grevinchoviua f217 "I make myself," saith he, "differ from another when I do not resist God and his divine predetermination; which I could have resisted. And why may I not boast of this as of mine own? That I could is of God's mercy" (endowing his nature with such an ability as you heard before); "but that I would, when I might have done otherwise, is of my power." Now, when, after all this, they are forced to confess some evangelical grace, though consisting only in a moral persuasion by the outward preaching of the word, they teach, --
Thirdly, That God sendeth the gospel, and revealeth Christ Jesus unto men, according as they well dispose themselves for such a blessing. f218 "Sometimes," say they in their synodical writings, "God calleth this or that nation, people, city, or person, to the communion of evangelical grace, whom he himself pronounceth worthy of it, in comparison of others." So that whereas, <441810>Acts 18:10, God encourageth Paul to preach at Corinth by affirming that he had "much people in that city" (which, doubtless, were his people then only by virtue of their election), in these men's judgments f219 "they were called so because that even then they feared God, and served him with all their hearts, according to that knowledge they had of him, and so were ready to obey the preaching of St Paul." Strange doctrine,
156
that men should fear God, know him, serve him in sincerity, before they ever heard of the gospel, and by these means deserve that it should be preached unto them! This is that pleasing of God before faith that they plead for, Act. Synod., p. 66; that f220 "preparation and disposition to believe, which men attain by the law and virtuous education;" that "something which is in sinners, f221 whereby though they are not justified, yet they are made worthy of justification." For f222 "conversion and the performance of good works is," in their apprehension, "a condition prerequired to justification," for so speak the children of Arminius; which if it be not an expression not to be paralleled in the writings of any Christian, I am something mistaken. The sum of their doctrine, then, in this particular concerning the power of free-will in the state of sin and unregeneration, is, That every man having a native, inbred power of believing in Christ upon the revelation of the gospel, hath also an ability of doing so much good as shall procure of God that the gospel be preached unto him; to which, without any internal assistance of grace, he can give assent and yield obedience; the preparatory acts of his own will always proceeding so far as to make him excel others who do not perform them, and are therefore excluded from farther grace; -- which is more gross Pelagianism than Pelagius himself would ever justify. Wherefore we reject all the former positions, as so many monsters in Christian religion, in whose room we assert these that follow: --
First, That we, being by nature dead in trespasses and sins, have no power to prepare ourselves for the receiving of God's grace, nor in the least measure to believe and turn ourselves unto him. Not that we deny that there are any conditions pre-required in us for our conversion, dispositions preparing us in some measure for our new birth or regeneration; but we affirm that all these also are the effects of the grace of God, relating to that alone as their proper cause, for of ourselves, "without him, we can do nothing," <431505>John 15:5. "We are not sufficient of ourselves to think any thing as of ourselves," 2<470305> Corinthians 3:5, much less do that which is good. In respect of that, "every one of our mouths must be stopped;" for "we have all sinned and come short of the glory of God," <450319>Romans 3:19, 23. We are "by nature the children of wrath, dead in trespasses and sins," <490201>Ephesians 2:1-3; <450806>Romans 8:6. Our new birth is a resurrection from death, wrought by the greatness of God's power. And what ability, I
157
pray, hath a dead man to prepare himself for his resurrection? Can he collect his scattered dust, or renew his perished senses? If the leopard can change his spots, and the Ethiopian his skin, then can we do good who by nature are taught to do evil, <241323>Jeremiah 13:23. We are all "ungodly," and "without strength" considered, when Christ died for us, <450506>Romans 5:6; "wise to do evil," but "to do good we have no strength, no knowledge." Yea, all the faculties of our souls, by reason of that spiritual death under which we are detained by the corruption of nature, are altogether useless, in respect of any power for the doing of that which is truly good. Our understandings are blind or "darkened, being alienated from the life of God through the ignorance that is in us, because of the blindness of our hearts," <490418>Ephesians 4:18; whereby we become even "darkness" itself, <490508>Ephesians 5:8. So void is the understanding of true knowledge, that "the natural man receiveth not the things of the Spirit of God; they are foolishness unto him," 1<460214> Corinthians 2:14. [He is] nothing but confounded and amazed at spiritual things; and, if he doth not mock, can do nothing but wonder, and say, "What meaneth this?" <440212>Acts 2:12, 13. Secondly, we are not only blind in our understandings, but captives also to sin in our wills, <420418>Luke 4:18; whereby "we are servants of sin," <430834>John 8:34; "free" only in our obedience to that tyrant, <450620>Romans 6:20. Yea, thirdly, all our affections are wholly corrupted, for "every imagination of the thoughts of the heart of man is only evil continually," <010605>Genesis 6:5. While we are "in the flesh, the motions of sin do work in our members to bring forth fruit unto death," <450705>Romans 7:5.
These are the endowments of our nature, these are the preparations of our hearts for the grace of God, which we have within ourselves. Nay, --
Secondly, There is not only an impotency but an enmity in corrupted nature to anything spiritually good: The things that are of God are "foolishness unto a natural man," 1<460214> Corinthians 2:14. And there is nothing that men do more hate and contemn than that which they account as folly. They mock at it as a ridiculous drunkenness, <440213>Acts 2:13. And would to God our days yielded us not too evident proofs of that universal opposition that is between light and darkness, Christ and Belial, nature and grace, -- that we could not see everyday the prodigious issues of this inbred corruption swelling over all bounds, and breaking forth into a contempt of the gospel and all ways of godliness! So true it is that "the
158
carnal mind is enmity against God: it is not subject to the law of God, neither indeed can be," <450807>Romans 8:7. So that, --
Thirdly, As a natural man, by the strength of his own free-will, neither knoweth nor willeth, so it is utterly impossible he should do anything pleasing unto God. "Can the Ethiopian change his skin, or the leopard his spots? then can he do good," <241323>Jeremiah 13:23. "An evil tree cannot bring forth good fruit." "Without faith it is impossible to please God," <581106>Hebrews 11:6; and "that is not of ourselves, it is the gift of God," <490208>Ephesians 2:8. So that though Almighty God, according to the unsearchableness of his wisdom, worketh divers ways and in sundry manners, for the translating of his chosen ones from the power of darkness into his marvelous light, -- calling some powerfully in the midst of their march in the way of ungodliness, as he did Paul, -- preparing others by outward means and helps of common restraining grace, moralizing nature before it be begotten anew by the immortal seed of the word, -- yet this is certain, that all good in this kind is from his free grace; there is nothing in ourselves, as of ourselves, but sin. Yea, and all those previous dispositions wherewith our hearts are prepared, by virtue of common grace, do not at all enable us to concur, by any vital operation, with that powerful, blessed, renewing grace of regeneration whereby we become the sons of God. Neither is there any disposition unto grace so remote as that possibly it can proceed from a mere faculty of nature, for every such disposition must be of the same order with the form that is to be introduced; but nature, in respect of grace, is a thing of an inferior alloy, between which there is no proportion. A good use of gifts may have a promise of an addition of more, provided it be in the same kind. There is no rule, law, or promise that should make grace due upon the good use of natural endowments. But you will say, here I quite overthrow free-will, which before I seemed to grant. To which I answer, that in regard of that object concerning which now we treat, a natural man hath no such thing as free-will at all, if you take it for a power of doing that which is good and well-pleasing unto God in things spiritual, for an ability of preparing our hearts unto faith and calling upon God, as our church article speaks, a home-bred self-sufficiency, preceding the change of our wills by the almighty grace of God, whereby any good should be said to dwell in us; and we utterly deny that there is any such thing in the world. The will,
159
though in itself radically free, yet in respect of the term or object to which in this regard it should tend, is corrupted, enthralled, and under a miserable bondage; tied to such a necessity of sinning in general, that though unregenerate men are not restrained to this or that sin in particular, yet for the main they can do nothing but sin. All their actions wherein there is any morality are attended with iniquity: "An evil tree cannot bring forth good fruit;" even "the sacrifice of the wicked is an abomination to the LORD." These things being thus cleared from the Scripture, the former Arminian positions will of themselves fall to the ground, having no foundation but their own authority; for any pretense of proof they make none from the word of God. The first two I considered in the last chapter, and now add only concerning the third, -- that the sole cause why the gospel is sent unto some and not unto others is, not any dignity, worth, or desert of it in them to whom it is sent, more than in the rest that are suffered to remain in the shadow of death, but only the sole good pleasure of God, that it may be a subservient means for the execution of his decree of election: "I have much people in this city," <441820>Acts 18:20;
"I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father; for so it seemed good in thy sight," <401125>Matthew 11:25, 26.
So that the Arminian opposition to the truth of the gospel in this particular is clearly manifest: --
S.S.
"Of ourselves we can do nothing," <431505>John 15:5. "We are not sufficient of ourselves to think any thing as of ourselves," 2<470305> Corinthians 3:5. "We are by nature the children of wrath, dead in trespasses and sins," <490201>Ephesians 2:1-3.
"Faith is not of ourselves: it is the gift of God," <490208>Ephesians 2:8.
Lib. Arbit. "We retain still after the fall a power of believing and of repentance, because Adam lost not this ability," Rem. Declar. Sen. in Synod.
"Faith is said to be the work of God, because he commandeth us to perform it," Rem. Apol.
160
"Who maketh thee to differ from another? and what hast thou that thou didst not receive? now if thou didst receive, why dost thou glory as if thou hadst not received?" 1<460407> Corinthians 4:7. "Can the Ethiopian change his skin, or the leopard his spots? then may ye also do good, who are taught to do evil," <241323>Jeremiah 13:23. "Believing on him that justifieth the ungodly," <450405>Romans 4:5. "Being justified freely by his grace," <450324>Romans 3:24.
"I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father; for so it seemed good in thy sight," <401125>Matthew 11:25, 26.
"There is no infusion of any habit or spiritual vital principle necessary to enable a man to believe," Corv. "There is nothing truer than that one man maketh himself differ from another. He who believeth when God commandeth, maketh himself differ from him who will not," Rem. Apol. "I may boast of mine own, when I obey God's grace, which it was in my power not to obey, as well as to obey," Grevinch.
"True conversion and the performance of good works is a condition required on our part before justification," Filii Attain. "God sendeth the gospel to such persons or nations, that in comparison of others may be said to be worthy of it," Rem. Apol.
161
CHAPTER 14.
OF OUR CONVERSION TO GOD.
How little or nothing at all it is that the Arminians assign to the grace of God, in performing the great work of our conversion, may plainly appear from what I have showed already that they ascribe to our own free-will, so that I shall briefly pass that over, which otherwise is so copiously delivered in holy Scripture that it would require a far larger discussion. A prolix confirmation of the truth we profess will not suit so well with my intention; which is merely to make a discovery of their errors, by not knowing the depths whereof so many are deceived and inveigled.
Two things, in this great conjunction of grace and nature, the Arminians ascribe unto free-will: -- first, A power of co-operation and working with grace, to make it at all effectual; secondly, A power of resisting its operation, and making it altogether ineffectual; God in the meantime bestowing no grace but what awaits an act issuing from one of these two abilities, and hath its effect accordingly. If a man will co-operate, then grace attains its end; if he will resist, it returns empty. To this end they feign all the grace of God bestowed upon us for our conversion to be but a moral persuasion by his word, not an infusion of a new vital principle by the powerful working of the Holy Spirit. And, indeed, granting this, I shall most willingly comply with them in assigning to free-will one of the endowments before recited, -- a power of resisting the operation of grace; but instead of the other, must needs ascribe to our whole corrupted nature, and everyone that is partaker of it, a universal disability of obeying it, or coupling in that work which God by his grace doth intend. If the grace of our conversion be nothing but a moral persuasion, we have no more power of obeying it in that estate wherein we are dead in sin, than a man in his grave hath in himself to live anew and come out at the next call. God's promises and the saints' prayers in the holy Scripture seem to design such a kind of grace as should give us a real internal ability of doing that which is spiritually good. But it seems there is no such matter; for if a man should persuade me to leap over the Thames, or to fly in the air, be he never so eloquent, his sole persuasion makes me no more able to do it than
162
I was before ever I saw him. If God's grace be nothing but a sweet persuasion (though never so powerful), it is a thing extrinsical, consisting in the proposal of a desired object, but gives us no new strength at all to do anything we had not before a power to do. But let us hear them pleading themselves to each of these particulars concerning grace and nature. And, --
First, for the nature of grace: f223 "God hath appointed to save believers by grace, -- that is, a soft and sweet persuasion, convenient and agreeing to their free-will, -- and not by any almighty action," saith Arminius. It seems something strange, that "the carnal mind being enmity against God," and the will enthralled to sin, and full of wretched opposition to all his ways, yet God should have no other means to work them over unto him but some persuasion that is sweet, agreeable, and congruous unto them in that estate wherein they are. And a small exaltation it is of the dignity and power of grace, when the chief reason why it is effectual, as Alvarez observes, may be reduced to a well-digested supper or an undisturbed sleep, whereby some men may be brought into better temper than ordinary to comply with this congruous grace. But let us for the present accept of this, and grant that God doth call some by such a congruous persuasion, at such a time and place as he knows they will assent unto it. I ask whether God thus calleth all men, or only some? If all, why are not all converted? for the very granting of it to be congruous makes it effectual. If only some, then why them, and not others? Is it out of a special intention to have them obedient? But let them take heed, for this will go near to establish the decree of election; and out of what other intention it should be they shall never be able to determine. Wherefore f224 Corvinus denies that any such congruity is required to the grace whereby we are converted, but only that it be a moral persuasion; which we may obey if we will, and so make it effectual. Yea, and Arminius himself, after he had defended it as far as he was able, puts it off from himself, and falsely fathers it upon St. Austin. So that, as they jointly affirm, f225 "they confess no grace for the begetting of faith to be necessary, but only that which is moral;" which one of them interpreteth to be f226 "a declaration of the gospel unto us;" -- right like their old master, Pelagius. "God," saith he, f227 " worketh in us to will that which is good and to will that which is holy, whilst he stirs us up with promise of rewards and the greatness of the future glory, who before
163
were given over to earthly desires, like brute beasts, loving nothing but things present, stirring up our stupid wills to a desire of God by a revelation of wisdom, and persuading us to all that is good." Both of them affirm the grace of God to be nothing but a moral persuasion, working by the way of powerful, convincing arguments; but yet herein Pelagius seems to ascribe a greater efficacy to it than the Arminians, granting that it works upon us when, after the manner of brute beasts, we are set merely on earthly things. But these, as they confess that, for the production of faith, f228 it is necessary that such arguments be proposed on the part of God to which nothing can probably be opposed why they should not seem credible; so there is, say they, required on our part a pious docility and probity of mind. So that all the grace of God bestowed on us consisteth in persuasive arguments out of the word; which, if they meet with teachable minds, may work their conversion.
Secondly, Having thus extenuated the grace of God, they affirm, f229 "that in operation the efficacy thereof dependeth on free-will:" so the Remonstrants in their Apology. f230 "And to speak confidently," saith Grevinchovius, "I say that the effect of grace, in an ordinary course, dependeth on some act of our free-will." Suppose, then, that of two men made partakers of the same grace, -- that is, [who] have the gospel preached unto them by the same means, -- one is converted and the other is not, what may be the cause of this so great a difference? Was there any intention or purpose in God that one should be changed rather than the other? "No; he equally desireth and intendeth the conversion of all and every one." Did, then, God work more powerfully in the heart of the one by his Holy Spirit than of the other? "No; the same operation of the Spirit always accompanieth the same preaching of the word." But was not one, by some almighty action, made partaker of real infused grace, which the other attained not unto? "No; for that would destroy the liberty of his will, and deprive him of all the praise of believing." How, then, came this extreme difference of effects? who made the one differ from the other? or what hath he that he did not receive? "Why, all this proceedeth merely from the strength of his own free-will yielding obedience to God's gracious invitation, which, like the other, he might have rejected: this is the immediate cause of his conversion, to which all the praise thereof is due." And here the old idol may glory to all the world, that if he can but get his
164
worshippers to prevail in this, he hath quite excluded the grace of Christ, and made it "nomen inane," a mere title, whereas there is no such thing in the world.
Thirdly, They teach, that notwithstanding any purpose and intention of God to convert, and so to save, a sinner, -- notwithstanding the most powerful and effectual operation of the blessed Spirit, with the most winning, persuasive preaching of the word, -- yet it is in the power of a man to frustrate that purpose, resist that operation, and reject that preaching of the gospel. I shall not need to prove this, for it is that which, in direct terms, they plead for; which also they must do, if they will comply with their former principles. For granting all these to have no influence upon any man but by the way of moral persuasion, we must not only grant that it may be resisted, but also utterly deny that it can be obeyed. We may resist it, I say, as having both a disability to good and repugnancy against it; but for obeying it, unless we will deny all inherent corruption and depravation of nature, we cannot attribute any such sufficiency unto ourselves.
Now, concerning this weakness of grace, that it is not able to overcome the opposing power of sinful nature, one testimony of Arminius shall suffice: f231 "It always remaineth in the power of free-will to reject grace that is given and to refuse that which followeth; for grace is no almighty action of God, to which free-will cannot resist." [Not that I would assert, in opposition to this, such an operation of grace as should, as it were, violently overcome the will of man, and force him to obedience, which must needs be prejudicial unto our liberty; but only consisting in such a sweet effectual working as doth infallibly promote our conversion, make us willing who before were unwilling, and obedient who were not obedient, that createth clean hearts and reneweth right spirits within us.
That, then, which we assert, in opposition to these Arminian heterodoxies, is, That the effectual grace which God useth in the great work of our conversion, by reason of its own nature, -- being also the instrument of and God's intention for that purpose, -- doth surely produce the effect intended, without successful resistance, and solely, without any considerable co-operation of our own wills, until they are prepared and changed by that very grace. The infallibility of its effect depends chiefly
165
on the purpose of God. When by any means he intends a man's conversion, those means must have such an efficacy added unto them as may make them fit instruments for the accomplishment of that intention, that the counsel of the Lord may prosper, and his word not return empty. But the manner of its operation, -- that it requires no human assistance, and is able to overcome all repugnance, -- is proper to the being of such an act as wherein it doth consist. Which nature and efficacy of grace, in opposition to an indifferent influence of the Holy Spirit, a metaphorical motion, a working by the way of moral persuasion, only proposing a desirable object, easy to be resisted, and not effectual unless it be helped by an inbred ability of our own (which is the Arminian grace), I will briefly confirm, having premised these few things: --
First, Although God doth not use the wills of men, in their conversion, as malign spirits use the members of men in enthusiasms, by a violent wrested motion, but sweetly and agreeably to their own free nature; yet in the first act of our conversion the will is merely passive, as a capable subject of such a work, not at all concurring cooperatively to our turning. It is not, I say, the cause of the work, but the subject wherein it is wrought, having only a passive capability for the receiving of that supernatural being, which is introduced by grace. The beginning of this "good work" is merely from God, <500106>Philippians 1:6. Yea, faith is ascribed unto grace, not by the way of conjunction with, but of opposition unto, our wills: "Not of ourselves; it is the gift of God," <490208>Ephesians 2:8. "Not that we are sufficient of ourselves; our sufficiency is of God," 2<470305> Corinthians 3:5. "Turn thou us unto thee, O LORD, and we shall be turned," <250521>Lamentations 5:21.
Secondly, Though the will of man conferreth nothing to the infusion of the first grace, but a subjective receiving of it, yet in the very first act that is wrought in and by the will, it most freely cooperateth (by the way of subordination) with the grace of God; and the more effectually it is moved by grace, the more freely it worketh with it. Man being converted, converteth himself.
Thirdly, We do not affirm grace to be irresistible, as though it came upon the will with such an overflowing violence as to beat it down before it, and subdue it by compulsion to what it is no way inclinable [unto.] But if that
166
term must be used, it denoteth, in our sense, only such an unconquerable efficacy of grace as always and infallibly produceth its effect; for who is it that can "withstand God?" <441117>Acts 11:17. As also, it may be used on the part of the will itself, which will not resist it: "All that the Father giveth unto Christ shall come to him," <430637>John 6:37. The operation of grace is resisted by no hard heart; because it mollifies the heart itself. It doth not so much take away a power of resisting as give a will of obeying, whereby the powerful impotency of resistance is removed.
Fourthly, Concerning grace itself, it is either common or special. Common or general grace consisteth in the external revelation of the will of God by his word, with some illumination of the mind to perceive it, and correction of the affections not too much to contemn it; and this, in some degree or other, to some more, to some less, is common to all that are called. Special grace is the grace of regeneration, comprehending the former, adding more spiritual acts, but especially presupposing the purpose of God, on which its efficacy doth chiefly depend.
Fifthly, This saving grace, whereby the Lord converteth or regenerateth a sinner, translating him from death to life, is either external or internal. External consisteth in the preaching of the word, etc., whose operation is by the way of moral persuasion, when by it we beseech our hearers
"in Christ's stead that they would be reconciled unto God," 2<470520> Corinthians 5:20;
and this in our conversion is the instrumental organ thereof, and may be said to be a sufficient cause of our regeneration, inasmuch as no other in the same kind is necessary. It may also be resisted in sensu diviso, abstracting from that consideration wherein it is looked on as the instrument of God for such an end.
Sixthly, Internal grace is by divines distinguished into the first or preventing grace, and the second following cooperating grace. The first is that spiritual vital principle that is infused into us by the Holy Spirit, that new creation and bestowing of new strength, whereby we are made fit and able for the producing of spiritual acts, to believe and yield evangelical obedience:
167
"For we are the workmanship of God, created in Christ Jesus unto good works," <490210>Ephesians 2:10.
By this God "gives us a new heart, and a new spirit he puts within us;" he "takes the stony heart out of our flesh, and gives us an heart of flesh;" he "puts his Spirit within us, to cause us to walk in his statutes," <263626>Ezekiel 36:26, 27.
Now, this first grace is not properly and formally a vital act, but causaliter only, in being a principle moving to such vital acts within us. It is the habit of faith bestowed upon a man, that he may be able to eliciate and perform the acts thereof, giving new light to the understanding, new inclinations to the will, and new affections unto the heart: for the infallible efficacy of which grace it is that we plead against the Arminians. And amongst those innumerable places of holy Scripture confirming this truth, I shall make use only of a very few, reduced to these three heads: --
First, Our conversion is wrought by a divine, almighty action, which the will of man will not, and therefore cannot resist. The impotency thereof ought not to be opposed to this omnipotent grace, which will certainly effect the work for which it is ordained, being an action not inferior to the greatness of his "mighty power, which he wrought in Christ when he raised him from the dead," <490119>Ephesians 1:19, 20. And shall not that power which could overcome hell, and loose the bonds of death, be effectual for the raising of a sinner from the death of sin, when by God's intention it is appointed unto that work? He accomplisheth "the work of faith with power," 2<530111> Thessalonians 1:11. It is "his divine power that giveth unto us all things that pertain unto life and godliness," 2<610103> Peter 1:3. Surely a moral, resistible persuasion would not be thus often termed the "power" of God, which denoteth an actual efficacy to which no creature is able to resist.
Secondly, That which consisteth in a real efficiency, and is not at all but when and where it actually worketh what it intendeth, cannot without a contradiction be said to be so resisted that it should not work, the whole nature thereof consisting in such a real operation. Now, that the very essence of divine grace consisteth in such a formal act may be proved by all those places of Scripture that affirm God by his grace, or the grace of God, actually to accomplish our conversion: as <053006>Deuteronomy 30:6,
168
"And the LORD thy God will circumcise thine heart, and the heart of thy seed, to love the LORD thy God with all thine heart, and with all thy soul, that thou mayest live."
The circumcision of our hearts, that we may love the Lord with all our hearts, and with all our souls, is our conversion, which the Lord affirmeth here that he himself will do; not only enable us to do it, but he himself really and effectually will accomplish it. And again, "I will put my law in their inward parts, and write it in their hearts," <243133>Jeremiah 31:33. "I will put my fear in their hearts, that they shall not depart from me," chap. 32:40. He will not offer his fear unto them, but actually put it into them. And most clearly, <263626>Ezekiel 36:26, 27:
"A new heart also will I give you, and a new spirit will I put within you: and I will take away the stony heart out of your flesh, and I will give you an heart of flesh. And I will put my Spirit within you, and cause you to walk in my statutes."
Are these expressions of a moral persuasion only? Doth God affirm here he will do what he intends only to persuade us to, and which we may refuse to do if we will? Is it in the power of a stony heart to remove itself? What an active stone is this, in mounting upwards! What doth it at all differ from that heart of flesh that God promiseth? Shall a stony heart be said to have a power to change itself into such a heart of flesh as shall cause us to walk in God's statutes? Surely, unless men were willfully blind, they must needs here perceive such an action of God denoted, as effectually, solely, and infallibly worketh our conversion; "opening our hearts, that we may attend unto the word," <441614>Acts 16:14; "giving us in the behalf of Christ to believe on him," <500129>Philippians 1:29. Now, these and the like places prove both the nature of God's grace to consist in a real efficiency, and the operation thereof to be certainly effectual.
Thirdly, Our conversion is a "new creation," a "resurrection," a "new birth." Now, he that createth a man doth not persuade him to create himself, neither can he if he should, nor hath he any power to resist him that will create him, -- that is, as we now take it, translate him from something that he is to what he is not. What arguments do you think were sufficient to persuade a dead man to rise? or what great aid can he contribute to his own resurrection? Neither doth a man beget himself; a
169
new real form was never yet introduced into any matter by subtle arguments. These are the terms the Scripture is pleased to use concerning our conversion: -- "If any man be in Christ, he is a new creature," 2<470517> Corinthians 5:17. The "new man after God is created in righteousness and true holiness," <490424>Ephesians 4:24. It is our new birth: "Except a man be born again, he cannot see the kingdom of God," <430303>John 3:3. "Of his own will begat he us with the word of truth," <590118>James 1:18. And so we become "born again, not of corruptible seed, but of incorruptible, by the word of God, which liveth and abideth for ever," 1<600123> Peter 1:23. It is our vivification and resurrection: "The Son quickeneth whom he will," <430521>John 5:21, even those "dead," who "hear his voice and live," verse 25. "When we were dead in sins," we are "quickened together with Christ by grace," <490205>Ephesians 2:5; for "being buried with him by baptism, we are also risen with him through the faith of the operation of God," <510212>Colossians 2:12. And "blessed and holy is he that hath part in that first resurrection; on such the second death hath no power, but they shall be priests of God and of Christ, and shall reign with him a thousand years."
Tw~| Qew~| ajristomegis> tw| dox> a.
170
SALUS ELECTORUM, SANGUIS JESU;
OR,
THE DEATH OF DEATH IN THE DEATH OF CHRIST:
A TREATISE OF THE REDEMPTION AND RECONCILIATION THAT IS IN THE BLOOD OF CHRIST;
THE MERIT THEREOF, AND THE SATISFACTION WROUGHT THEREBY: WHEREIN
THE PROPER END OF THE DEATH OF CHRIST IS ASSERTED; THE IMMEDIATE EFFECTS AND FRUITS THEREOF ASSIGNED, WITH THEIR EXTENT IN RESPECT OF ITS OBJECT;
And The
Whole Controversy About Universal Redemption Fully Discussed.
IN FOUR PARTS.
1. Declaring The Eternal Counsel And Distinct Actual Concurrence Of The Holy Trinity
Unto The Work Of Redemption In The Blood Of Christ; With The Covenanted Intendment And Accomplished End Of God Therein.
2. Removing False And Supposed Ends Of The Death Of Christ, With The Distinctions
Invented To Solve The Manifold Contradictions Of The Pretended Universal
Atonement; Rightly Stating The Controversy. 3. Containing Arguments Against Universal Redemption From The Word Of God;
With An Assertion Of The Satisfaction And Merit Of Christ.
4. Answering All Considerable Objections As Yet Brought To Light, Either By The
Arminians Or Others (Their Late Followers As To This Point), In The Behalf Of Universal Redemption; With A Large Unfolding Of All The Texts Of Scripture By Any Produced And Wrested To That Purpose. The Son of man came not to be ministered unto, but to minister, and to give
his life a ransom for many. -- <402028>Matthew 20:28. In whom we have redemption through his blood, the forgiveness of sins,
according to the riches of his grace. -- <490107>EPHESIANS 1:7.
Imprimatur, Jan. 22, 16-17. JOHN CRANFORD.
171
PREFATORY NOTE.
IN the testimonies from the ancient fathers, which Owen appends to the following treatise, he quotes Augustine and Prosper as authorities in support of his own view of a definite and effectual atonement. Though these fathers, in opposition to the Pelagians and semi-Pelagians of their day, held this view, the point did not emerge into commanding prominence in the controversy with which their names are chiefly and honorably associated. It was by no means a subject of special controversy, or the key of their position in the field on which their polemical laurels were won. It was otherwise in the dispute which prevailed between Hincmar and Gottschalc, exactly four centuries later. The discussion on the extent of the atonement then assumed a distinct and positive shape. The decisions of the different councils which sat in judgment upon their conflicting principles will be found in the appendix to this treatise. The same controversy was renewed in Holland between the Gomarists and the Arminians, when the Synod of Dort, in one of its articles, condemned the Remonstrant doctrine of a universal atonement. Cameron, the accomplished professor of divinity at Saumur, originated the last important discussion on this point before Owen wrote his treatise on it. The views of Cameron were adopted and urged with great ability by two of his scholars, Amyraut and Testard; and in the year 1634 a controversy arose, which agitated the French Church for many years. Amyraut had the support of Daille and Blondell. He was ably opposed by Rivet, Spanheim, and Des Marets.
In the last two instances in which discussion on the extent of the atonement revived in the Reformed Churches, there was an essential distinction, very commonly overlooked, between the special points upon which the controversies respectively turned. The object of the article on the death of Christ, emitted by the Synod of Dort, was to counteract the tenet that Christ by the atonement only acquired for the Father a plenary right and freedom to institute a new procedure with all men, by which, on condition of their own obedience, they might be saved. The divines of Saumur would not have accepted this tenet as a correct representation of their sentiments. Admitting that, by the purpose of God, and through the
172
death of Christ, the elect are infallibly secured in the enjoyment of salvation, they contended for an antecedent decree, by which God is free to give salvation to all men through Christ, on the condition that they believe on him. Hence their system was termed hyothetic universalism. The vital difference between it and the strict Arminian theory lies in the absolute security asserted in the former for the spiritual recovery of the elect. They agree, however, in attributing some kind of universality to the atonement, and in maintaining that, on a certain condition, within the reach of fulfillment by all men, -- obedience generally, according to the Arminians, and faith, according to the divines of Saumur, -- all men have access to the benefits of Christ's death. To impart consistency to the theory of Amyraut, faith must, in some sense, be competent to all men; and he held, accordingly, the doctrine of universal grace: in which respect his theory differs essentially from the doctrine of universal atonement, as embraced by eminent Calvinistic divines, who held the necessity of the special operation of grace in order to the exercise of faith. The readers of Owen will understand, from this cursory explanation, why he dwells with peculiar keenness and reiteration of statement upon a refutation of the conditional system, or the system of universal grace, according to the name it bore in subsequent discussions. It was plausible; it had many learned men for its advocates; it had obtained currency in the foreign churches; and it seems to have been embraced by More, or Moore, to whose work on "The Universality of God's Free Grace," our author replies at great length.
Thomas Moore is described by Edwards, in his "Gangraena." part 2. p. 86, as "a great sectary, that did much hurt in Lincolnshire, Norfolk, and Cambridgeshire; who was famous also in Boston, Lynn, and even in Holland, and was followed from place to place by many." His work, in a quarto volume, was published in 1643; and in the same year a reply to it appeared from the pen of Thomas Whitefield," Minister of the Gospel at Great Yarmouth." Mr. Orme remarks, "He takes care to inform us on the title-page that `Thomas Moore was late a weaver at Wills, near Wisbitch.' " And he adds, in regard to Moore's production, "Without approving of the argument of the work, I have no hesitation in saying that it is creditable to the talents of the weaver, and not discreditable to his piety." The weaver, it should be added, was the author of some other works:
173
"Discovery of Seducers that Creep into Houses," "On Baptism," "A Discourse about the Precious Blood and Sacrifice of Christ," etc.
In 1650, Mr. Home, minister at Lynn in Norfolk, a man, according to Palmer (Nonconf. Mem., 3. pp. 6, 7), "of exemplary and primitive piety," and author of several works, published a reply to Owen's work, under the title, "The Open Door for Mall's Approach to God; or, a vindication of the record of God concerning the extent of the death of Christ, in answer to a treatise on that subject by Mr John Owen." Horne had considerable reputation for skill in the oriental languages, and "some of his remarks and interpretations of Scripture," in the judgment of Mr. Orme, "were not unworthy of Owen's attention." Owen, however, in his epistle prefixed to his "Vindiciae Evangelicae," expresses his opinion that the work of Horne did not deserve a reply.
Two years after the following work had been published, its author had to defend some of the views he had maintained in it against a more formidable and celebrated adversary. Richard Baxter, in an appendix to his "Aphorisms on Justification," took exception to some of the views of Owen on redemption. Owen answered him in a treatise which may be regarded as an appendix to his "Death of Death." In the discussions between them, so much of scholastic subtilty appears on both sides that little interest is likely to be felt in that department of the general question on which they were at variance.
It may be necessary to state precisely what opinion Owen really held on the subject of the extent of the atonement. All opinions on this point may, in general terms, be reduced to four. There are a few who hold that Christ died so as ultimately to secure the salvation of all men. There are others who maintain the view condemned by the Synod of Dort, that by the death of Christ God is enabled to save all or any, on condition of their obedience. There is a third party, who, while they believe that Christ died so as infallibly to secure the salvation of the elect, hold that inasmuch as Christ, in his obedience and sufferings, did what all men were under obligation to do, and suffered what all men deserved to suffer, his atonement has a general as well as a special aspect and reference, in virtue of which the offer of the gospel may be freely tendered to them. Lastly, there are those, and Owen amongst the number, who advocate a limited or
174
definite atonement, such an atonement as implies a necessary connection between the death of Christ and the salvation of those for whom he died, while the actual bearing of the atonement on the lost is left among the things unrevealed, save only that their guilt and punishment are enhanced by the rejection of that mercy offered in the gospel. Hagenbach, in his "History of Doctrines," vol. 2. p. 255, strangely asserts, that "as regards the extent of the atonement, all denominations, with the exception of the Calvinists, hold that salvation was offered to all." It would be difficult to specify any Calvinists worthy of the name who hold that salvation should not be offered to all; and it seems needful to state that Owen at least, a very Calvinist of Calvinists, held no such view. On the contrary, among Calvinists that adhere to the doctrine of a definite atonement, it has been matter of debate, not whether the gospel should be universally offered, but on what basis, -- the simple command and warrant of the Word, or the intrinsic and infinite sufficiency of the atonement, -- the universal offer of the gospel proceeds. Perhaps this point was never formally before the mind of our author, but he intimates that the "innate sufficiency of the death of Christ is the foundation of its promiscuous proposal to the elect and reprobate."
Among the editions of this valuable work, that printed in Edinburgh, 1755, under the superintendence of the Revelation Adam Gib, deserves honorable mention. It is printed with some care; considerable attention is paid to the numeration; and a valuable analysis of the whole work is prefixed to it. We have not felt at liberty to adopt the numeration in all respects, as rather more of freedom is used with the original than is consistent with the principles on which this edition of Owen's works has been issued. We acknowledge our obligations to it in the preparation of the subjoined analysis, which is mostly taken from it.
ANALYSIS.
BOOK 1. declares the eternal counsel and distinct actual concurrence of
the holy Trinity unto the work of redemption in the blood of Christ; with the covenanted intendment and accomplished end of God therein.
Chapter 1. treats in general of the end of the death of Christ, as it is in the Scripture proposed: --
175
1. What his Father and himself intended in it. 2. What was effectually fulfilled and accomplished by it: -- 1. Reconciliation; 2. Justification; 3. Sanctification; 4. Adoption; 5. Glorification. 3. A general view of the opposite doctrine. Chapter 2. Of the nature of an end in general, and some distinctions about it: --
1. The general distinction of end and means. 2. Their mutual relation: -- 1. In a moral sense; 2. In a natural sense. 3. A twofold end noticed, viz.: -- 1. Of the work; 2. Of the worker. 4. The end of every free agent is either that which he effects, or that for the sake of which it is effected. 5. The means of two sorts, viz.: -- 1. Such as have a goodness in themselves; 2. Such as have no goodness, but as conducing to the end. 6. An application of these distinctions to the business in hand. Chapter 3. considers, --
1. The FATHER as the chief author of the work of our redemption; 2. The acts ascribed to the person of the Father: -- 1. The Father sending his Son into the world for the work of redemption: -- (1.) By an authoritative imposition of the office of mediator upon him: [1.] The purposed imposition of his counsel [2.] The actual inauguration of Christ as mediator.
176
(2.) By furnishing him with a fullness of all gifts and graces: -- [1.] Christ had a natural all-sufficient perfection of his deity; [2.] He had a communicated fullness. (3.) By entering into covenant with him about his work: -- [1.] With a promise of assistance; [2.] With a promise of success. 2. The Father laying upon him the punishment of sin. Chapter 4. Of those things which, in the work of redemption, are peculiarly ascribed to the person of the Son: --
1. His incarnation; 2. His oblation; 3. His intercession. Chapter 5. The peculiar actings of the HOLY SPIRIT in this business: --
1. As to the incarnation of Christ; 2. As to the oblation or passion of Christ; 3. As to the resurrection of Christ. Chapter 6. The means used by the fore-recounted agents in this work: --
I. The means used is that whole dispensation from whence Christ is called
a Mediator: -- 1. His oblation; 2. His intercession.
II. His oblation not a mean good in itself, but only as conducing to its
end, and inseparable from his intercession; as, -- 1. Both intended for the same end; 2. Both of the same extent, as respecting the same objects; 3. His oblation the foundation of his intercession.
Chapter 7. contains reasons to prove the oblation and intercession of Christ to be one entire mean respecting the accomplishment of the same proposed end, and to have the same personal object: --
1. From their conjunction in Scripture; 2. From their being both acts of the same priestly office;
177
3. From the nature of his intercession; 4. From the identity of what he procured in his oblation with what results from his intercession; 5. From their being conjoined by himself, John 17.; 6. From the sad consequence of separating them, as cutting off all consolation by his death. Chapter 8. Objections are answered, being a consideration of Thomas More's reply to the former arguments for the inseparable conjunction of Christ's oblation and intercession, viz.: --
1. As to Christ being a double mediator, both general and special, alleged from 1<540205> Timothy 2:5, 4:10; <580915>Hebrews 9:15. 2. As to the tenor of Christ's intercession, according to <235312>Isaiah 53:12; <422334>Luke 23:34; <431721>John 17:21-23; <400514>Matthew 5:14-16; <430109>John 1:9. 3. As to Christ being a priest for all in respect of one end, and for some only in respect of all ends, alleged from <580209>Hebrews 2:9, 9:14, 15, 26; <430129>John 1:29; 1<620202> John 2:2; <402628>Matthew 26:28.
BOOK 2. removes false and supposed ends of the death of Christ, with
the distinctions invented to salve the manifold contradictions of the pretended universal atonement, rightly stating the controversy.
Chapter 1. Some previous considerations to a more particular inquiry after the proper end and effect of the death of Christ: --
1. The supreme end of Christ's death in respect of God; 2. The subordinate end of his death in respect of us. Chapter 2. removes some mistaken ends assigned to the death of Christ: --
1. It was not his own good. 2. It was not his Father's good, to secure for him a right to save sinners. Chapter 3. More particularly of the immediate end of the death of Christ, with the several ways whereby it is designed. The immediate end of the death of Christ particularly asserted from the Scriptures, viz.: --
178
1. From those scriptures which hold out the intention and counsel of God with our Savior's own mind in this work, <401811>Matthew 18:11, etc.
2. From those scriptures which state the actual accomplishment or effect of his oblation, <580912>Hebrews 9:12, 14, 26, etc.
3. From those scriptures that point out the persons for whom Christ died, viz., <402628>Matthew 26:28; <235311>Isaiah 53:11, etc. The force of the word "many" in several of these texts, and the argument taken from them, in comparison with other texts, vindicated from the exceptions of Thomas More. Who are meant by Christ's sheep, and who not, <431015>John 10:15; and his objections answered.
Chapter 4. Of the distinction between impetration and application: --
1. The sense wherein this distinction is used by the adversaries, and their various expressions about it.
2. The distinction itself handled: --
1. The true nature, meaning, and use thereof: --
(1.) It has no place in the intention of Christ;
(2.) The will of God in this business is not at all conditional;
(3.) All the things obtained by Christ are not bestowed upon condition, and the condition on which some things are bestowed is absolutely purchased;
(4.) Impetration and application have the same persons for their objects.
2. The meaning of those who seek to maintain universal redemption by that distinction; with a discovery of their various opinions on this head.
3. The main question rightly stated.
Chapter 5. Farther of application and impetration: --
1. That these, though they may admit of a distinction, cannot admit of a separation, as to the objects thereof, is proved by sundry arguments.
2. The defense made by the Arminians on this head (alleging that Christ purchased all good things for all, to be bestowed upon condition; which condition not being performed, these good things are not bestowed), overthrown by sundry arguments.
179
BOOK 3. contains arguments against universal redemption from the
word of God; with an assertion of the satisfaction and merit of Christ.
Chapter 1. Arguments against the universality of redemption. The first two from the nature of the new covenant, and the dispensation thereof: --
Arg. 1. From the nature of the covenant of grace, as being made in Christ, not with all, but only some. Arg. 2. From the dispensation of the covenant of grace, as not extended to all, but only some. Chapter 2. Three other arguments: --
Arg. 3. From the absolute nature of Christ's purchase for all the objects thereof. Arg. 4. From the distinction of men into two sorts by God's eternal purpose. Arg. 5. From the Scripture nowhere saying that Christ died for all men. Chapter 3. Two other arguments, from the person which Christ sustained in this business:-
Arg. 6. From Christ having died as a sponsor. Arg. 7. From Christ being a mediator. Chapter 4. Of sanctification, and of the cause of faith, and the procurement thereof by the death of Christ: --
Arg. 8. From the efficacy of Christ's death for sanctification. Arg. 9. From the procurement of faith by the death of Christ. Arg. 10. From the antitype of the people of Israel. Chapter 5. Continuance of arguments from the nature and description of the thing in hand; and, first, of redemption: --
1. Arg. 11. From redemption by the death of Christ.
Chapter 6. Of the nature of reconciliation, and the argument taken from thence: --
2. Arg. 12. From reconciliation by the death of Christ,
180
Chapter 7. Of the nature of the satisfaction of Christ, with arguments from thence: --
3. Arg. 13. From satisfaction by the death of Christ: -- 1. What satisfaction is: -- (1.) Christ made satisfaction, and how; against Grotius. (2.) Acts exercised by God in this business: -- [1.] Of severe justice, as a creditor; against Grotius. [2.] Of supreme sovereignty and dominion. Consequences of these acts as to those for whom Christ satisfied. 2. Inconsistency of all this with universal redemption. Chapter 8. A digression, containing the substance of an occasional conference concerning the satisfaction of Christ: --
1. Its consistency with God's eternal love to his elect. 2. Necessity of it for executing the purposes of that love? Chapter 9. Being a second part of the former digression, containing arguments to prove the satisfaction of Christ: --
Arg. 1. From Christ bearing sin, and the punishment thereof. Arg. 2. From his paying a ransom for sinners. Arg. 3. From his making atonement and reconciliation. Arg. 4. From the nature of his priestly office as exercised on earth. Arg. 5. From the necessity thereof unto faith and consolation. Arg. 6. From 2<470521> Corinthians 5:21, and <235305>Isaiah 53:5. Chapter 10. Of the merit of Christ, with arguments from thence: --
4. Arg. 14. From the merit ascribed to the death of Christ.
5. Arg. 15. From the phrases "dying for us," "bearing our sins," being our "surety," etc.
Chapter 11. The last general argument: --
6. Arg. 16. From some particular places of Scripture, viz.: -- 1. <010315>Genesis 3:15; 2. <400723>Matthew 7:23, etc.
181
BOOK 4. -- All considerable objections are answered as yet brought to
light, either by the Arminians or others, in the behalf of universal redemption, with a large unfolding of all the texts of Scripture by any produced and wrested to that purpose.
Chapter 1. Things to be considered previously to the solution of objections: --
1. The infinite value of the blood of Christ. 2. The administration of the new covenant under the gospel. 3. The distinction between man's duty and God's purpose. 4. The error of the Jews about the extent of redemption. 5. The nature and signification of general terms used: -- 1. The word "world" of various significations. 2. The word "all" of various extent. 6. Persons and things often spoken of according to their appearance. 7. Difference between the judgment of charity and verity. 8. The infallible connection of faith and salvation. 9. The mixture of elect and reprobates in the world. 10. The different acts and degrees of faith. Chapter 2. An entrance to the answer unto particular objections. Answer to objections from Scripture, viz.: --
1. From the word "world" in several scriptures: -- 1. <430316>John 3:16 largely opened and vindicated. Chapter 3. An unfolding of the remaining texts of Scripture produced for the confirmation of the first general objection or argument for universal redemption.
2. 1 John 2:l, 2, largely opened and vindicated. 3. <430651>John 6:51 explained. 4. A vindication of other texts produced by Thomas More, viz.: -- (1.) 2<470519> Corinthians 5:19. (2.) <430109>John 1:9. (3.) <430129>John 1:29.
182
(4.) <430317>John 3:17. (5.) <430442>John 4:42; 1<620414> John 4:14; <430651>John 6:51. Chapter 4. Answer to the second general objection or argument for the universality of redemption.
2. From the word "all" in several scriptures, viz.: -- 1. 1<540204> Timothy 2:4, 6. 2. 2<610309> Peter 3:9. 3. <580209>Hebrews 2:9. 4. 2<470514> Corinthians 5:14, 15. 5. 1<461522> Corinthians 15:22. 6. <450518>Romans 5:18. Chapter 5. The last objection or argument from Scripture answered.
3. From texts which seem to hold out a perishing of some for whom Christ died, viz.: -- 1. <451415>Romans 14:15. 2. 1<460811> Corinthians 8:11. 3. 2<610201> Peter 2:1. 4. <581029>Hebrews 10:29. Chapter 6. An answer to the twentieth chapter of the book entitled "The Universality of God's Free Grace," etc., being a collection of all the arguments used by the author (Thomas More) throughout the whole book, to prove the universality of redemption: -- Answers to
Arg. 1. From the absolute literal sense of Scripture. Arg. 2. From an alleged unlimitedness of Scripture phrases. Arg. 3. From Christ's exaltation to be Lord and Judge of all, <451409>Romans 14:9, 11, 12. Arg. 4. From the proposal of Christ's death to all by the gospel. Arg. 5. From the confession to be made of Christ by all. Arg. 6. From Scripture assertions and consequences. Answers to the proofs of this sixth argument: -- 1. From 1<620414> John 4:14; <430104>John 1:4, 7; 1<540204> Timothy 2:4. 2. From some texts before vindicated.
183
3. From <191904>Psalm 19:4; <451018>Romans 10:18; <441417>Acts 14:17, etc. 4. From <431607>John 16:7-11, etc. 5. From <261823>Ezekiel 18:23, 32, 33:11, etc. 6. From <402819>Matthew 28:19, 20; <411615>Mark 16:15; <234522>Isaiah 45:22, etc. 7. From <440238>Acts 2:38, 39, etc. 8. From 1<461521> Corinthians 15:21, 22, 45-47; <450322>Romans 3:22-25, etc. 9. From <402819>Matthew 28:19, 20; 2<470519> Corinthians 5:19, etc. 10. From <400544>Matthew 5:44, 48; 1<540201> Timothy 2:1-4, etc. 11. From 1<540203> Timothy 2:3, 8, etc. 12. From 1<460610> Corinthians 6:10, 11, etc. 13. From <560211>Titus 2:11, 13, 3:4, 5, etc. 14. From <430319>John 3:19, etc. 15. From Scripture expostulations with men. 16. From <650412>Jude 4, 12, 13, etc. 17. From <451409>Romans 14:9-12, etc. 18. From <650103>Jude 3-5. Chapter 7. Other objections from reason are removed: -- Answers to
Objection 1. From men being bound to believe that Christ died for them.
Obj. 2. Alleging that the doctrine of particular redemption fills the minds of sinners with doubts and scruples whether they ought to believe or not; the objection retorted.
Obj. 3. That this doctrine disparages the freedom of grace; the objection retorted.
Obj. 4. That this doctrine disparages the merit of Christ; the objection retorted.
Obj. 5. That this doctrine mars gospel consolation; in answer whereto it is proved that, --
1. The doctrine of universal redemption affords no ground of consolation;
2. That it quite overthrows the true ground of consolation;
3. That the doctrine of particular redemption is not liable to any just exception as to this matter;
184
4. That this doctrine is the true, solid foundation of all durable consolation. -- ED.
185
TO THE RIGHT HONORABLE
ROBERT, EARL OF WARWICK, F232 ETC.
MY LORD,
IT is not for the benefit of any protection to the ensuing treatise, -- let it stand or fall as it shall be found in the judgments of men; nor that I might take advantage to set forth any of that worth and honor which, being personal, have truly ennobled your lordship, and made a way for the delivering over of your family unto posterity with an eminent luster added to the roll of your worthy progenitors, -- which, if by myself desired, my unfitness to perform must needs render unacceptable in the performance; neither yet have I the least desire to attempt a farther advancement of myself into your lordship's favor, being much beneath what I have already received, and fully resolved to own no other esteem among the sons of men but what shall be accounted due (be it more or less) to the discharge of my duty to my master, Jesus Christ, whose wholly I would be, -- it is not all, nor one of these, nor any such as these, the usual subjects and ends of dedications, real or pretended, that prevailed upon me unto this boldness of prefixing your honored name to this ensuing treatise (which yet, for the matter's sake contained in it, I cannot judge unworthy of any Christian eye); but only that I might take the advantage to testify (as I do) to all the world the answering of my heart unto that obligation which your lordship was pleased to put upon me, in the undeserved, undesired favor of opening that door wherewith you are intrusted, to give me an entrance to that place for the preaching of the gospel whither I was directed by the providence of the Most High, and where I was sought by his people. In which place this I dare say, by the grace of God, that such a stock of prayers and thankfulness as your heart, which hath learned to value the least of Christ, in whomsoever it be, will not despise, is tendered to and for your lordship, even on his behalf who is less than the least of all the saints of God, and unworthy the name which yet he is bold to subscribe himself by, -- Your honor's most obliged servant in the service of Jesus Christ,
JOHN OWEN.
186
TWO ATTESTATIONS
TOUCHING THE ENSUING TREATISE.
READER,
THERE are two rotten pillars on which the fabric of late Arminianism (an egg of the old Pelagianism, which we had well hoped had been long since chilled, but is sit upon and brooded by the wanton wits of our degenerate and apostate spirits) doth principally stand.
The one is, That God loveth all alike, Cain as well as Abel, Judas as the rest of the apostles.
The other is, That God giveth (nay is bound, "ex debito," so to do) both Christ, the great gift of his eternal love, for all alike to work out their redemption, and "vires credendi," power to believe in Christ to all alike to whom he gives the gospel; whereby that redemption may effectually be applied for their salvation, if they please to make right use of that which is so put into their power.
The former destroys the free and special grace of God, by making it universal; the latter gives cause to man of glorying in himself rather than in God, -- God concurring no farther to the salvation of a believer than a reprobate. Christ died for both alike; -- God giving power of accepting Christ to both alike, men themselves determining the whole matter by their free-will; Christ making both savable, themselves make them to be saved.
This cursed doctrine of theirs crosseth the main drift of the holy Scripture; which is to abase and pull down the pride of man, to make him even to despair of himself, and to advance and set up the glory of God's free grace from the beginning to the end of man's salvation. His hand hath laid the foundation of his spiritual house; his hand shall also finish it.
The reverend and learned author of this book hath received strength from God (like another Samson) to pull down this rotten house upon the head of those Philistines who would uphold it. Read it diligently, and I doubt not but you will say with me, there is such variety of choice matter running through every vein of each discourse here handled, and carried
187
along with such strength of sound and deep judgment, and with such life and power of a heavenly spirit, and all expressed in such pithy and pregnant words of wisdom, that you will both delight in the reading and praise God for the writer. That both he and it may be more and more profitable shall be my hearty prayers. -- The unworthiest of the ministers of the gospel,
STANLEY GOWER. f233
CHRISTIAN READER,
UNTO such alone are these directed. If all and everyone in the world in this gospel-day did bear this precious name of Christian, or if the name of Christ were known to all, then were this compellation very improper, because it is distinguishing. But if God distinguish men and men, choose we or refuse we, so it is, and so it will be; there is a difference, -- a difference which God and Christ doth make of mere good pleasure.
This book contends earnestly for this truth against the error of universal redemption. With thy leave I cannot but call it an error; unless it had been, it were, and while the world continueth it should be, found indeed that Adam and all that come of him, in a natural way of generation, are first set by Christ, the second Adam, in an estate of redeemed ones and made Christians, and then they fall, whole nations of them, and forfeit that estate also, and lose their Christendom, and thereby it is come to pass that they are become atheists, without God in the world, and heathen, Jews, and Turks, as we see they are at this day.
The author of this book I know not so much as by name; it is of the book itself that I take upon me the boldness to write these few lines. It being delivered unto me to peruse, I did read it with delight and profit: -- with delight, in the keenness of argument, clearness and fullness of answers, and candor in language; -- with profit, in the vindication of abused Scriptures, the opening of obscure places, and chiefly in disclosing the hid mystery of God and the Father and of Christ, in the glorious and gracious work of redemption. The like pleasure and profit this tractate promiseth to all diligent readers thereof, for the present controversy is so managed that the doctrine of faith, which we ought to believe, is with dexterity plentifully taught; yea, the glory of each person in the unity of the Godhead about the
188
work of redemption is distinctly held forth with shining splendor, and the error of the Arminians smitten in the jaw-bone, and the broachers of it bridled with bit and curb.
When, on earth, the blood can be without the water and the Spirit, -- can witness alone, or can witness there where the water and the Spirit agree not to the record; when, in heaven, the Word shall witness without the Father and the Holy Ghost, -- when the Father, the Word, and the Holy Ghost shall not be one, as in essence, so in willing, working, witnessing the redemption of sinners; -- then shall universal redemption of all and every sinner by Christ be found a truth, though the Father elect them not, nor the Spirit of grace neither sanctify nor seal them. The glory of God's free and severing grace, and the salvation of the elect through the redemption that is in Jesus Christ (which is external, or none at all), are the unfeigned desires and utmost aims of all that are truly Christian. In pursuit of which desire and aims, I profess myself to be forever to serve thee. -- Thine in Christ Jesus,
RICHARD BYFIELD. f234
189
TO THE READER.
READER,
IF thou intendest to go any farther, I would entreat thee to stay here a little. If thou art, as many in this pretending age, a sign or title gazer, and comest into hooks as Cato into the theater, to go out again, -- thou hast had thy entertainment; farewell! With him that resolves a serious view of the following discourse, and really desireth satisfaction from the word and Christian reason, about the great things contained therein, I desire a few words in the portal. Divers things there are of no small consideration to the business we have in hand, which I am persuaded thou canst not be unacquainted with; and therefore I will not trouble thee with a needless repetition of them.
I shall only crave thy leave to preface a little to the point in hand, and my present undertaking therein, with the result of some of my thoughts concerning the whole, after a more than seven-years' serious inquiry (bottomed, I hope, upon the strength of Christ, and guided by his Spirit) into the mind of God about these things, with a serious perusal of all which I could attain that the wit of man, in former or latter days, hath published in opposition to the truth; which I desire, according to the measure of the gift received, here to assert. Some things, then, as to the chief point in hand I would desire the reader to observe;
First, That the assertion of universal redemption, or the general ransom, so as to make it in the least measure beneficial for the end intended, goes not alone. Election of free grace, as the fountain of all following dispensations, all discriminating purposes of the Almighty, depending on his own good pleasure and will, must be removed out of the way. Hence, those who would for the present ("populo ut placerent, quas fecere fabulas,") desirously retain some show of asserting the liberty of eternally distinguishing free grace, do themselves utterly raze, in respect of any fruit or profitable issue, the whole imaginary fabric of general redemption, which they had before erected. Some of these make the decree of election to be "antecedaneous to the death of Christ" (as themselves absurdly speak), or the decree of the death of Christ: then frame a twofold election;
190
f235 -- one, of some to be the sons; the other, of the rest to be servants. But this election of some to be servants the Scripture calls reprobation, and speaks of it as the issue of hatred, or a purpose of rejection, <450911>Romans 9:11-13. To be a servant, in opposition to children and their liberty, is as high a curse as can be expressed, <010925>Genesis 9:25. Is this Scripture election? Besides, if Christ died to bring those he died for unto the adoption and inheritance of children, what good could possibly redound to them thereby who were predestinated before to be only servants? Others f236 make a general conditionate decree of redemption to be antecedaneous to election; which they assert to be the first discriminating purpose concerning the sons of men, and to depend on the alone good pleasure of God. That any others shall partake of the death of Christ or the fruits thereof, either unto grace or glory, but only those persons so elected, that they deny. "Cui bono" now? To what purpose serves the general ransom, but only to assert that Almighty God would have the precious blood of his dear Son poured out for innumerable souls whom he will not have to share in any drop thereof, and so, in respect of them, to be spilt in vain, or else to be shed for them only that they might be the deeper damned? This fountain, then, of free grace, this foundation of the new covenant, this bottom of all gospel dispensations, this fruitful womb of all eternally distinguishing mercies, the purpose of God according to election, must be opposed, slighted, blasphemed, that the figment of the sons of men may not appear to be "truncus ficulnus, inutile lignum," -- an unprofitable stock; and all the thoughts of the Most High, differencing between man and man, must be made to take "occasion," say some, to be "caused," say others, by their holy, self-spiritual endeavors. "Gratum opus agricolis," -- a savory sacrifice to the Roman Belus, a sacred orgie to the long-bewailed manes of St. Pelaglus.
And here, secondly, free-will, "amor et deliciae humani generis," corrupted nature's deformed darling, the Pallas or beloved self-conception of darkened minds, finds open hearts and arms for its adulterous embraces; yea, the die being cast, and Rubicon passed over, "eo devenere rata ecclesiae," that having opposed the free distinguishing grace of God as the sole sworn enemy thereof, it advanceth itself, or an inbred native ability in everyone to embrace a portion of generally exposed mercy, under the name of free grace. "Tantane nos tenuit generis fiducia vestri?" This, this is
191
Universalists' free grace, which in the Scripture phrase is cursed, corrupted nature. Neither can it otherwise be. A general ransom without free-will is but "phantasiae inutile pontius," -- "a burdensome fancy;" the merit of the death of Christ being to them as an ointment in a box, that hath neither virtue nor power to act or reach out its own application unto particulars, being only set out in the gospel to the view of all, that those who will, by their own strength, lay hold on it and apply it to themselves may be healed. Hence the dear esteem and high valuation which this old idol free-will hath attained in these days, being so useful to the general ransom that it cannot live a day without it. Should it pass for true what the Scripture affirms, namely, that we are by nature "dead in trespasses and sins," etc., there would not be left of the general ransom a shred to take fire from the hearth. Like the wood of the vine, it would not yield a pin to hang a garment upon: all which you shall find fully declared in the ensuing treatise. But here, as though all the undertakings and Babylonish attempts of the old Pelagians, with their varnished offspring, the late Arminians, were slight and easy, I shall show you greater abominations than these, and farther discoveries of the imagery of the hearts of the sons of men. In pursuance of this persuasion of universal redemption, not a few have arrived (whither it naturally leads them) to deny the satisfaction and merit of Christ. Witness P -- H -- , who, not being able to untie, ventured boldly to cut this Gordian knot, but so as to make both ends of the chain useless. To the question, Whether Christ died for all men or no? he answers, "That he died neither for all nor any, so as to purchase life and salvation for them." W ta~n poi~on se e]pov fu>gen e[rkov odJ o>ntwn; Shall cursed Socinianism be worded into a glorious discovery of free grace? Ask now for proofs of this assertion, as you might justly expect Achillean arguments from those who delight akj i>nhta kinein~ , and throw down such foundations (as shall put all the righteous in the world to a loss thereby), "Projicit ampullas et sesquipedalia verba," upJ e\.rogka mataiot> htov, great swelling words of vanity, drummy expressions, a noise from emptiness, the usual language of men who know not what they speak, nor whereof they do affirm, is all that is produced. Such contemptible products have our tympanous mountains! Poor creatures, whose souls are merchandised by the painted faces of novelty and vanity, whilst these Joabs salute you with the kisses of free grace, you see not the sword that is in their hands, whereby they smite you under the fifth rib, in the very
192
heartblood of faith and all Christian consolation. It seems our blessed Redeemer's deep humiliation, in bearing the chastisement of our peace and the punishment of our transgressions, being made a curse and sin, deserted under wrath and the power of death, procuring redemption and the remission of sins through the effusion of his blood, offering himself up a sacrifice to God, to make reconciliation and purchase an atonement, his pursuing this undertaking with continued intercession in the holy of holies, with all the benefits of his mediatorship, do no way procure either life and salvation or remission of sins, but only serve to declare that we are not indeed what his word affirms we are, -- namely, cursed, guilty, defiled, and only not actually cast into hell. "Judas, betrayest thou the Son of man with a kiss?" See this at large confuted, lib. 3. Now, this last assertion, thoroughly fancied, hath opened a door and given an inlet to all those pretended heights and new-named glorious attainments which have metamorphosed the person and mediation of Christ into an imaginary diffused goodness and love, communicated from the Creator unto the new creation; than which familistical fables Cerdon's two principles were not more absurd; the Platonic numbers nor the Valentinian AEones, f237 flowing from the teeming wombs of Plh>rwma Aiwj >n Te>leiov Buqo>v Sigh,> and the rest, vented for high glorious attainments in Christian religion, near fifteen hundred years ago, were not less intelligible. Neither did the corroding of Scriptures by that Pontic vermin Marcion equalize the contempt and scorn cast upon them by these impotent impostors, exempting their whispered discoveries from their trial, and exalting their revelations above their authority. Neither do some stay here; but "his gradibus itur in coelum," heaven itself is broke open for all. From universal redemption, through universal justification, in a general covenant, they have arrived ("haud ignota loquor") at universal salvation; neither can any forfeiture be made of the purchased inheritance.
"Quare agite, o juvenes, tantarum in munere laudum, Cingite fronde comas, et pocula porgite dextris,
Communemque vocate Deum, et date vina volentes." f238
"March on, brave youths, i' th' praise of such free grace, Surround your locks with bays; and full cups place In your right hands: drink freely on, then call O' th' common hope, the ransom general."
193
These and the like persuasions I no way dislike, because wholly new to the men of this generation; that I may add this by the way: -- Every age hath its employment in the discovery of truth. We are not come to the bottom of vice or virtue. The whole world hath been employed in the practice of iniquity five thousand years and upwards, and yet "aspice hoc novum" may be set on many villainies. Behold daily new inventions! No wonder, then, if all truth be not yet discovered. Something may be revealed to them who as yet sit by. Admire not if Saul also be among the prophets, for who is their father? Is he not free in his dispensations? Are all the depths of Scripture, where the elephants may swim, just fathomed to the bottom? Let any man observe the progress of the last century in unfolding the truths of God, and he will scarce be obstinate that no more is left as yet undiscovered. Only the itching of corrupted fancies, the boldness of darkened minds and lascivious wanton wits, in venting new-created nothings, insignificant vanities, with an intermixed dash of blasphemy, is that which I desire to oppose; and that especially considering the genius (if I may so speak) of the days wherein we live; in which, what by one means, what by another, there is almost a general deflection after novelty grown amongst us. f239 "Some are credulous, some negligent, some fall into errors, some seek them." A great suspicion also everyday grows upon me, which I would thank anyone upon solid grounds to free me from, that pride of spirit, with an Herostratus-like design to grow big in the mouths of men, hath acted many in the conception and publication of some easilyinvented false opinions. Is it not to be thought, also, that it is from the same humor possessing many, that everyone of them almost strives to put on beyond his companions in framing some singular artifice? To be a follower of others, though in desperate engagements, is too mean an undertaking.
"Aude f240 aliquod brevibus Gyaris, et carcere dignum, Si vis esse aliquis: probitas laudatur et alget." f241
And let it be no small peccadillo, no underling opinion, friends, if in these busy times you would have it taken notice of. Of ordinary errors you may cry, --
"Quis leget haec? -- nemo hercule nemo, Vel duo, vel nemo." f242
194
They must be glorious attainments, beyond the understanding of men, and above the wisdom of the word, which attract the eyes of poor deluded souls. The great shepherd of the sheep, our Lord Jesus Christ, recover his poor wanderers to his own fold! But to return thither from whence we have digressed: --
This is that fatal Helena, a useless, barren, fruitless fancy, for whose enthroning such irksome, tedious contentions have been caused to the churches of God; a mere Rome, a desolate, dirty place of cottages, until all the world be robbed and spoiled to adorn it. Suppose Christ died for all, yet if God in his free purpose hath chosen some to obtain life and salvation, passing by others, will it be profitable only to the former, or unto all? Surely the purpose of God must stand, and he will do all his pleasure. Wherefore, election either, with Huberus, by a wild contradiction, must be made universal, or the thoughts of the Most High suspended on the free-will of man. Add this borrowed feather to the general ransom, that at least it may have some color of pompous ostentation. Yet if the free grace of God work effectually in some, not in others, can those others, passed by in its powerful operation, have any benefit by universal redemption? No more than the Egyptians had in the angel's passing over those houses whose doors were not sprinkled with blood, leaving some dead behind him. Almighty, powerful, free grace, then, must strike its sail, that free-will, like the Alexandrian ships to the Roman havens, may come in with top and top-gallant; for without it the whole territory of universal redemption will certainly be famished. But let these doctrines of God's eternal election, the free grace of conversion, perseverance, and their necessary consequents, be asserted, "movet cornicula risum, furtivis nudata coloribus;" it hath not the least appearance of profit or consolation but what it robs from the sovereignty and grace of God. But of these things more afterward.
Some flourishing pretences are usually held out by the abettors of the general ransom; which by thy patience, courteous reader, we will a little view in the entrance, to remove some prejudice that may lie in the way of truth: --
First, The glory of God, they say, is exceedingly exalted by it; his goodwill and kindness towards men abundantly manifested in this enlargement
195
of its extent; and his free grace, by others restrained, set out with a powerful endearment. This they say; which is, in effect, "All things will be well when God is contented with that portion of glory which is of our assigning." The princes of the earth account it their greatest wisdom to varnish over their favors, and to set out with a full mouth what they have done with half a hand; but will it be acceptable to lie for God, by extending his bounty beyond the marks and eternal bounds fixed to it in his word? Change first a hair of your own heads, or add a cubit to your own statures, before you come in with an addition of glory, not owned by him, to the Almighty. But so, for the most part, is it with corrupted nature in all such mysterious things; discovering the baseness and vileness thereof. If God be apprehended to be as large in grace as that is in offense (I mean in respect of particular offenders, for in respect of his he is larger), though it be free, and he hath proclaimed to all that he may do what he will with his own, giving no account of his matters, all shall be well, -- he is gracious, merciful, etc; but if once the Scripture is conceived to hold out his sovereignty and free distinguishing grace, suited in its dispensation to his own purpose according to election, he is "immanis, truculentus, diabolo, Tiberio tetrior (horresco referens)." The learned know well where to find this language, and I will not be instrumental to propagate their blasphemies to others. "Si deus homini non placuerit, deus non erit," said Tertullian of the heathen deities; and shall it be so with us? God forbid! This pride is inbred; f243 it is a part of our corruption to defend it. If we maintain, then, the glory of God, let us speak in his own language, or be forever silent. That is glorious in him which he ascribes unto himself. Our inventions, though never so splendid in our own eyes, are unto him an abomination, a striving to pull him down from his eternal excellency, to make him altogether like unto us. God would never allow that the will of the creature should be the measure of his honor. The obedience of paradise was to have been regulated. God's prescription hath been the bottom of his acceptation of any duty ever since he had a creature to worship him. The very heathen knew that that service alone was welcome to God which himself required, and that glory owned which himself had revealed that he would appear glorious in it. Hence, as Epimenides f244 advised the Athenians in a time of danger to sacrifice Qew~| proshk> onti, "to him to whom it was meet and due," -- which gave occasion to the altar which Paul saw bearing the superscription of Agnw>stw| Qew,~| "To the unknown God," -- so Socrates
196
tells us in Plato, f245 that every god will be worshipped tw|~ mal> ista aujtw|~ arj e>skonti trop> w|, "in that way which pleaseth best his own mind;" and in Christianity, Hierome sets it down for a rule, that "honos praeter mandatum est dedecus," God is dishonored by that honor which is ascribed to him beyond his own prescription: and one wittily on the second commandment, "Non imago, non simulachrum damnatur, sed non facies tibi." Assigning to God anything by him not assumed is a making to ourselves, a deifying of our own imaginations. Let all men, then, cease squaring the glory of God by their own corrupted principles and more corrupted persuasions. The word alone is to be arbitrator in the things of God; which also I hope will appear, by the following treatise, to hold out nothing in the matter in hand contrary to those natural notions of God and his goodness which in the sad ruins of innocency have been retained. On these grounds we affirm, that all that glory of God which is pretended to be asserted by the general ransom, however it may seem glorious to purblind nature, is indeed a sinful flourish, for the obscuring of that glory wherein God is delighted.
Secondly, It is strongly pretended that the worth and value of the satisfaction of Christ, by the opposite opinion limited to a few, are exceedingly magnified in this extending of them to all; when, besides what was said before unto human extending of the things of God beyond the bounds by himself fixed unto them, the merit of the death of Christ, consisting in its own internal worth and sufficiency, with that obligation which, by his obedience unto death, was put upon the justice of God for its application unto them for whom he died, is quite enervated and overthrown by it, made of no account, and such as never produced of itself absolutely the least good to any particular soul: which is so fully manifested in the following treatise, as I cannot but desire the reader's sincere consideration of it, it being a matter of no small importance.
Thirdly, A seeming smile cast upon the opinion of universal redemption by many texts of Scripture, with the ambiguity of some words, which though in themselves either figurative or indefinite, yet seem to be of a universal extent, maketh the abettors of it exceedingly rejoice. Now, concerning this I shall only desire the reader not to be startled at the multitude of places of Scripture which he may find heaped up by some of late about this business (especially by Thomas More, in his "Universality
197
of Free Grace"), as though they proved and confirmed that for which they are produced, but rather prepare himself to admire at the confidence of men, particularly of him now named, to make such a flourish with colors and drums, having indeed no soldiers at all; for, notwithstanding all their pretences, it will appear that they hang the whole weight of their building on three or four texts of Scripture, -- namely, 1<540205> Timothy 2:5, 6; <430316>John 3:16, 17; <580209>Hebrews 2:9; 1<620202> John 2:2, with some few others, -- and the ambiguity of two or three words, which themselves cannot deny to be of exceeding various acceptations. All which are at large discussed in the ensuing treatise, no one place that hath with the least show or color been brought forth by any of our adversaries, in their own defense, or for the opposing of the effectual redemption of the elect only, being omitted, the book of Thomas More being in all the strength thereof fully met withal and enervated.
Fourthly, Some men have, by I know not what misprision, f246 entertained a persuasion that the opinion of the Universalists serves exceedingly to set forth the love and free grace of God; yea, they make free grace, that glorious expression, to be that alone which is couched in their persuasion, -- namely, that "God loves all alike, gave Christ to die for all, and is ready to save all if they will lay hold on him;" -- under which notion how greedily the hook as well as the bait is swallowed by many we have daily experience, when the truth is, it is utterly destructive to the free distinguishing grace of God in all the dispensations and workings thereof. It evidently opposeth God's free grace of election, as hath been declared, and therein that very love from which God sent his Son. His free distinguishing grace, also, of effectual calling must be made by it to give place to nature's darling, freewill; yea, and the whole covenant of grace made void, by holding it out no otherwise but as a general removing of the wrath which was due to the breach of the covenant of works: for what else can be imagined (though this certainly the), have not, <430336>John 3:36) to be granted to the most of those "all" with whom they affirm this covenant to be made? Yea, notwithstanding their flourish of free grace, as themselves are forced to grant, that after all that was effected by the death of Christ, it was possible that none should be saved, so I hope I have clearly proved that if he accomplished by his death no more than they ascribe unto it, it is utterly impossible that anyone should be saved. "Quid dignum tanto?"
198
Fifthly, The opinion of universal redemption is not a little advantaged by presenting to convinced men a seeming ready way to extricate themselves out of all their doubts and perplexities, and to give them all the comfort the death of Christ can afford before they feel any power of that death working within them, or find any efficacy of free grace drawing their hearts to the embracing of Christ in the promise, or obtaining a particular interest in him; which are tedious things to flesh and blood to attend unto and wait upon. Some boast that, by this persuasion, that hath been effected in an hour which they waited for before seven years without success. To dispel this poor empty flourish, I shall show, in the progress, that it is very ready and apt to deceive multitudes with a plausible delusion, but really undermines the very foundations of that strong unfailing consolation which God hath showed himself abundantly willing that the heirs of promise should receive.
These and the like are the general pretences wherewith the abettors of a general ransom do seek to commend themselves and opinion to the affections of credulous souls; through them making an open and easy passage into their belief, for the swallowing and digesting of that bitter potion which lurks in the bottom of their cup. Of these I thought meet to give the reader a brief view in the entrance, to take off his mind from empty generals, that he might be the better prepared to weigh all things carefully in an equal balance, when he shall come to consider those particulars afterward insisted on, wherein the great strength of our adversaries lies. It remaineth only that I give the Christian reader a brief account of my call unto, and undertaking in, this work, and so close this preface. First, then, I will assure thee it is not the least thirst in my affections to be drinking of the waters of Meribah, nor the least desire to have a share in Ishmael's portion, to have my hand against others, and theirs against me, that put me upon this task. I never like myself worse than when faced with a vizard of disputing in controversies. The complexion of my soul is much more pleasant unto me in the waters of Shiloah: --
" -- Nuper me in littore vidi, Cum placidum ventis starer mare." f247
What invitation there can be in itself for anyone to lodge, much less abide, in this quarrelsome, scrambling territory, where, as Tertullian f248 says of
199
Pontus, "omne quod fiat Aquilo est," no wind blows but what is sharp and keen, I know not. Small pleasure in those walks which are attended with dangerous precipices and unpleasing difficulties on every side: --
"Utque viam teneas, nulloque errore traharis; Per tamen adversi gradieris cornua Tauri,
Haemoniosque arcus, violentique ora Leonis." f249
NO quiet nor peace in these things and ways, but continual brawls and dissensions: --
" -- Non hospes ab hospite tutus, Non socer a genero
fratrum quoque gratia rara est." f250
The strongest bonds of nearest relations are too commonly broken by them. Were it not for that precept, Jude 3, and the like, of "contending earnestly for the faith once delivered unto the saints," with the sounding of my bowels for the loss of poor seduced souls, I could willingly engage myself into an unchangeable resolution to fly all wordy battles and paper combats for the residue of my few and evil days.
It is not, then (that I may return), any salamandrian complexion that was the motive to this undertaking. Neither, secondly, was it any conceit of my own abilities for this work, as though I were the fittest among many to undertake it. I know that as in all things I am "less than the least of all saints," so in these I am
-- ou]te tri>tov ou]te te>tartov Ou]te duwde>katov oujd ejn lo>gw| oujd ejn ajriqmw~|
Abler f251 pens have had, within these few years, the discussing and ventilating of some of these questions in our own language. Some have come to my hands, but none of weight, before I had well-nigh finished this heap of mine own, which was some twelve months since and upwards. In some of these, at least, in all of them, I had rested fully satisfied, but that I observed they had all tied up themselves to some certain parts of the controversy, especially the removing of objections, neither compassing nor methodizing the whole; whereby I discerned that the nature of the things under debate, -- namely, satisfaction, reconciliation, redemption, and the like, -- was left exceedingly in the dark, and the strong foundation of the
200
whole building not so much as once discovered. It was always upon my desires that someone would undertake the main, and unfold out of the word, from the bottom, the whole dispensation of the love of God to his elect in Jesus Christ, with the conveyance of it through the promises of the gospel, being in all the fruits thereof purchased and procured by the oblation and intercession of Jesus Christ; by which it could not but be made apparent what was the great design of the blessed Trinity in this great work of redemption, with how vain an attempt and fruitless endeavor it must needs be to extend it beyond the bounds and limits assigned unto it by the principal agents therein. That arguments also might be produced for the confirmation of the truth we assert, in opposition to the error opposed, and so the weak established and dissenters convinced, was much in my wishes. The doctrine of the satisfaction of Christ, his merit, and the reconciliation wrought thereby, understood aright by few, and of late oppugned by some, being so nearly related to the point of redemption, I desired also to have seen cleared, unfolded, vindicated, by some able pen. But now, after long waiting, finding none to answer my expectation, although of myself I can truly say, with him in the Comedian, "Ego me neque tam astutum esse, neque ita perspicacem id scio," that I should be fit for such an undertaking, the counsel of the poet also running much in my mind, --
"Sumite materiam vestris, qui scribitis, sequam Viribus; et versate diu, quid ferre recusent, Quid valeant humeri." f252
Yet, at the last, laying aside all such thoughts, by looking up to Him who supplieth seed to the sower, and doth all our works for us, I suffered myself to be overcome unto the work with that of another, "Ab alio quovis hoc fieri mallem quam a me; sed a me tamen potius quam a nemine;" -- "I had rather it should have been done by any than myself, of myself only rather than of none;" especially considering the industrious diligence of the opposers of truth in these days: --
"Scribimus indocti doctique, -- Ut jugulent homines, surgunt de nocte latrones;
Ut teipsum serves non expergisceria?" f253
Add unto the former desire a consideration of the frequent conferences I had been invited unto about these things, the daily spreading of the
201
opinions here opposed about the parts where I live, and a greater noise concerning their prevailing in other places, with the advantage they had obtained by some military abettors, with the stirring up of divers eminent and learned friends, and you have the sum of what I desire to hold forth as the cause of my undertaking this task. What the Lord hath enabled me to perform therein must be left to the judgment of others. Altogether hopeless of success I am not; but fully resolved that I shall not live to see a solid answer given unto it. If any shall undertake to vellicate and pluck some of the branches, rent from the roots and principles of the whole discourse, I shall freely give them leave to enjoy their own wisdom and imaginary conquest. If any shall seriously undertake to debate the whole cause, if I live to see it effected, I shall engage myself, by the Lord's assistance, to be their humble convert or fair antagonist. In that which is already accomplished by the good hand of the Lord, I hope the learned may find something for their contentment, and the weak for their strengthening and satisfaction; that in all some glory may redound to Him whose it is, and whose truth is here unfolded by the unworthiest laborer in his vineyard,
J.O.
202
THE DEATH OF DEATH IN THE DEATH OF CHRIST
A TREATISE OF THE REDEMPTION AND RECONCILIATION THAT IS IN THE BLOOD OF
CHRIST, WITH THE MERIT THEREOF, AND SATISFACTION WROUGHT THEREBY.
JOHN OWEN
203
BOOK 1
CHAPTER 1
IN GENERAL OF THE END OF THE DEATH OF CHRIST, AS IT IS IN THE SCRIPTURE PROPOSED.
By the end of the death of Christ, we mean in general, both, -- first, that which his Father and himself intended in it; and, secondly, that which was effectually fulfilled and accomplished by it. Concerning either we may take a brief view of the expressions used by the Holy Ghost: --
I. For the first. Will you know the end wherefore, and the intention
wherewith, Christ came into the world? Let us ask himself (who knew his own mind, as also all the secrets of his Father's bosom), and he will tell us that the "Son of man came to save that which was lost," <401811>Matthew 18:11, -- to recover and save poor lost sinners; that was his intent and design, as is again asserted, <421910>Luke 19:10. Ask also his apostles, who know his mind, and they will tell you the same. So Paul, 1<540115> Timothy 1:15,
"This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners."
Now, if you will ask who these sinners are towards whom he hath this gracious intent and purpose, himself tells you, <402028>Matthew 20:28, that he came to "give his life a ransom for many;" in other places called us, believers, distinguished from the world: for be "gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father," <480104>Galatians 1:4. That was the will and intention of God, that he should give himself for us, that we might be saved, being separated from the world. They are his church: <490525>Ephesians 5:25-27,
"He loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot, or
204
wrinkle, or any such thing; but that it should be holy and without blemish:"
which last words express also the very aim and end of Christ in giving himself for any, even that they may be made fit for God, and brought nigh unto him; -- the like whereof is also asserted, <560214>Titus 2:14,
"He gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works."
Thus clear, then, and apparent, is the intention and design of Christ and his Father in this great work, even what it was, and towards whom, -- namely, to save us, to deliver us from the evil world, to purge and wash us, to make us holy, zealous, fruitful in good works, to render us acceptable, and to bring us unto God; for through him "we have access into the grace wherein we stand <450502>Romans 5:2.
II. The effect, also, and actual product of the work itself, or what is
accomplished and fulfilled by the death, blood-shedding, or oblation of Jesus Christ, is no less clearly manifested, but is as fully, and very often more distinctly, expressed; -- as, first, Reconciliation with God, by removing and slaying the enmity that was between him and us; for
"when we were enemies we were reconciled to God by the death of his Son," <450510>Romans 5:10.
"God was in him reconciling the world unto himself, not imputing their trespasses unto them," 2<470519> Corinthians 5:19;
yea, he hath "reconciled us to himself by Jesus Christ," 2<470518> Corinthians 5:18. And if you would know how this reconstruction was effected, the apostle will tell you that "he abolished in his flesh the enmity, the law of commandments consisting in ordinances; for to make in himself of twain one new man, so making peace; and that he might reconcile both unto God in one body by the cross, having slain the enmity thereby," Ephesians 2:l5, 16: so that "he is our peace," verse l4. Secondly, Justification, by taking away the guilt of sins, procuring remission and pardon of them, redeeming us from their power, with the curse and wrath due unto us for them; for "by his own blood he entered into the holy place, having obtained eternal redemption for us" <580912>Hebrews 9:12. "He redeemed us
205
from the curse, being made a curse for us," <480313>Galatians 3:13; "his own self bearing our sins in his own body on the tree," 1<600224> Peter 2:24. We have "all sinned, and come short of the glory of God;" but are
"justified freely by his grace through the redemption that is in Christ Jesus, whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins" <450323>Romans 3:23-25:
for
"in him we have redemption through his blood, even the forgiveness of sins," <510114>Colossians 1:14.
Thirdly, Sanctification, by the purging away of the uncleanness and pollution of our sins, renewing in us the image of God, and supplying us with the graces of the Spirit of holiness: for
"the blood of Christ, who through the eternal Spirit offered himself to God, purgeth our consciences from dead works that we may serve the living God," <580914>Hebrews 9:14;
yea,
"the blood of Jesus Christ cleanseth us from all sin," 1<620107> John 1:7.
"By himself he purged our sins," <580103>Hebrews 1:3.
To
"sanctify the people with his own blood, he suffered without the gate," chap. <581312>13:12.
"He gave himself for the church to sanctify and cleanse it, that it should be holy and without blemish," <490525>Ephesians 5:25-27.
Peculiarly amongst the graces of the Spirit, "it is given to us," uJpePhilippians 1:29; God "blessing us in him with all spiritual blessings in heavenly places," <490103>Ephesians 1:3. Fourthly, Adoption, with that evangelical liberty and all those glorious privileges which appertain to the sons of God; for
206
"God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons," <480404>Galatians 4:4, 5.
Fifthly, Neither do the effects of the death of Christ rest here; they leave us not until we are settled in heaven, in glory and immortality for ever. Our inheritance is a "purchased possession," <490114>Ephesians 1:14: "And for this cause he is the mediator of the new testament, that by means of death, for the redemption of the transgressions that were under the first testament, they which are called might receive the promise of eternal inheritance," <580915>Hebrews 9:15. The sum of all is, -- The death and bloodshedding of Jesus Christ hath wrought, and doth effectually procure, for all those that are concerned in it, eternal redemption, consisting in grace here and glory hereafter.
III. Thus full, clear, and evident are the expressions in the Scripture
concerning the ends and effects of the death of Christ, that a man would think every one might run and read. But we must stay: among all things in Christian religion, there is scarce any thing more questioned than this, which seems to be a most fundamental principle. A spreading persuasion there is of a general ransom to be paid by Christ for all; that he died to redeem all and everyone, -- not only for many, his church, the elect of God, but for every one also of the posterity of Adam. Now, the masters of this opinion do see full well and easily, that if that be the end of the death of Christ which we have from the Scripture asserted, if those before recounted be the immediate fruits and products thereof, then one of these two things will necessarily follow: -- that either, first, God and Christ failed of their end proposed, and did not accomplish that which they intended, the death of Christ being not a fitly-proportioned means for the attaining of that end (for any cause of failing cannot be assigned); which to assert seems to us blasphemously injurious to the wisdom, power, and perfection of God, as likewise derogatory to the worth and value of the death of Christ; -- or else, that all men, all the posterity of Adam, must be saved, purged, sanctified, and glorified; which surely they will not maintain, at least the Scripture and the woeful experience of millions will not allow. Wherefore, to cast a tolerable color upon their persuasion, they must and do deny that God or his Son had any such absolute aim or end in the death or blood-shedding of Jesus Christ, or that any such thing was
207
immediately procured and purchased by it, as we before recounted; but that God intended nothing, neither was any thing effected by Christ, -- that no benefit ariseth to any immediately by his death but what is common to all and every soul, though never so cursedly unbelieving here and eternally damned hereafter, until an act of some, not procured for them by Christ, (for if it were, why have they it not all alike?) to wit, faith, do distinguish them from others. Now, this seeming to me to enervate the virtue, value, fruits and effects of the satisfaction and death of Christ, -- serving, besides, for a basis and foundation to a dangerous, uncomfortable, erroneous persuasion -- I shall, by the Lord's assistance, declare what the Scripture holds out in both these things, both that assertion which is intended to be proved, and that which is brought for the proof thereof; desiring the Lord by his Spirit to lead us into all truth, to give us understanding in all things, and if any one be otherwise minded, to reveal that also unto him.
208
CHAPTER 2
OF THE NATURE OF AN END IN GENERAL, AND SOME DISTINCTIONS ABOUT IT.
I. The end of anything is that which the agent intendeth to accomplish in
and by the operation which is proper unto its nature, and which it applieth itself unto, -- that which any one aimeth at, and designeth in himself to attain, as a thing good and desirable unto him in the state and condition wherein he is. So the end which Noah proposed unto himself in the building of the ark was the preservation of himself and others. According to the will of God, he made an ark to preserve himself and his family from the flood: "According to all that God commanded him, so did he," <010622>Genesis 6:22. That which the agent doth, or whereto he applieth himself, for the compassing his proposed end, is called the means; which two do complete the whole reason of working in free intellectual agents, for I speak only of such as work according to choice or election. So Absalom intending a revolt from his father, to procure the crown and kingdom for himself, "he prepared him horses and chariots, and fifty men to run before him," 2<101501> Samuel 15:1; and farther, by fair words, and glossing compliances, "he stole the hearts of the men of Israel" 2<101506> Samuel 15:6; then pretends a sacrifice at Hebron, where he makes a strong conspiracy, 2<101512> Samuel 15:12, -- all which were the means he used for the attaining of his fore-proposed end.
II. Between both these, end and means, there is this relation, that (though
in sundry kinds) they are mutually causes one of another. The end is the first, principal, moving cause of the whole. It is that for whose sake the whole work is. No agent applies itself to action but for an end; and were it not by that determined to some certain effect, thing, way, or manner of working, it would no more do one thing than another. The inhabitants of the old world desiring and intending unity and cohabitation, with perhaps some reserves to provide for their safety against a second storm, they cry,
"Go to, let us build us a city, and a tower whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth," <010904>Genesis 9:4.
209
First, They lay down their aim and design, and then let out the means in their apprehension conducing thereunto. And manifest, then, it is, that the whole reason and method of affairs that a wise worker or agent, according to the counsel, proposeth to himself is taken from the end which he aims at; that is, in intention and contrivance, the beginning of all that order which is in working. Now, the means are all those things which are used for the attaining of the end proposed, -- as meat for the preservation of life, sailing in a ship for him that would pass the sea, laws for the quiet continuance of human society; and they are the procuring cause of the end, in one kind or another. Their existence is for the ends sake, and the end hath its rise out of them, following them either morally as their desert, or naturally as their fruit and product. First, In a moral sense. When the action and the end are to be measured or considered in reference to a moral rule, or law prescribed to the agent, then the means are the deserving or meritorious cause of the end; as, if Adam had continued in his innocency, and done all things according to the law given unto him, the end procured thereby had been a blessed life to eternity; as now the end of any sinful act is death, the curse of the law. Secondly, When the means are considered only in their natural relation, then they are the instrumentally efficient cause of the end. So Joab intending the death of Abner, "he smote him with his spear under the fifth rib, that he died," 2<100327> Samuel 3:27. And when Benaiah, by the command of Solomon, fell upon Shimei the wounds he gave him were the efficient of his death, 1<110246> Kings 2:46. In which regard there is no difference between the murdering of an innocent man and the executing of an offender; but as they are under a moral consideration, their ends follow their deservings, in respect of conformity to the rule, and so there is ca>sma meg> abetween them.
III. The former consideration, by reason of the defect and perverseness
of some agents (for otherwise these things are coincident), holds out a twofold end of things, -- first, of the work, and, secondly, of the workman; of the act and the agent: for when the means assigned for the attaining of any end are not proportioned unto it, nor, fitted for it, according to that rule which the agent is to work by, then it cannot be but that he must aim at one thing and another follow, in respect of the morality of the work. So Adam is enticed into a desire to be like God; this now he makes his aim, which: to effect he eats the forbidden fruit, and that
210
contracts a guilt which he aimed not at. But when the agent acts aright, and as it should do, -- when it aims at an end that is proper to it, belonging to its proper perfection and condition, and worketh by such means as are fit and suitable to the end proposed, -- the end of the work and the workman are one and the same; as when Abel intended the worship of the Lord, he offered a sacrifice through faith, acceptable unto him; or as a man, desiring salvation through Christ, applieth himself to get an interest in him. Now, the sole reason of this diversity is, that secondary agents, such as men are, have an end set and appointed to their actions by Him which giveth them an external rule or law to work by, which shall always attend them in their working, whether they will or no. God only, whose will and good pleasure is the sole rule of all those works which outwardly are of him, can never deviate in his actions, nor have any end attend or follow his acts not precisely by him intended.
IV. Again; the end of every free agent is either that which he effecteth, or
that for whose sake he doth effect it. When a builds a house to let to hire, that which he effecteth is the building of a house; that which moveth him to do it is love of gain. The physician cures the patient, and is moved to it by his reward. The end which Judas aimed at in his going to the priests, bargaining with them, conducting the soldiers to the garden, kissing Christ, was the betraying of his Master; but the end for whose sake the whole undertaking was set on foot was the obtaining of the thirty pieces of silver: "What will ye give me, and I will do it?" The end which God effected by the death of Christ was the satisfaction of his justice: the end for whose sake he did it was either supreme, or his own glory; or subordinate, ours with him.
V. Moreover, the means are of two sorts: -- First, Such as have a true
goodness in themselves without reference to any farther kind; though not so considered as we use them for means. No means, as a means is considered as good in itself, but only as conducible to a farther end; it is repugnant to the nature of means, as such, to be considered as good in themselves. Study is in itself the most noble employment of the soul; but, aiming at wisdom or knowledge, we consider it as good only inasmuch as it conducteth to that end, otherwise as "a weariness of the flesh," <211212>Ecclesiasties 12:12. Secondly, Such as have no good at all in any kind, as in themselves considered, but merely as conducing to that end which they
211
are fit to attain. They receive all their goodness (which is but relative) from that whereunto they are appointed, in themselves no way desirable; as the cutting off a leg or an arm for the preservation of life, taking a bitter potion for health's sake, throwing corn and lading into the sea to prevent shipwreck. Of which nature is the death of Christ, as we shall afterward declare.
VI. These things being thus proposed in general, our next task must be to
accommodate them to the present business in hand; which we shall do in order, by laying down the agent working, the means wrought and the end effected, in the great work of our redemption; for these three must be orderly considered and distinctly, that we may have a right apprehension of the whole: into the first whereof, sun theo, we make an entrance in [chapter third.]
212
CHAPTER 3
OF THE AGENT OR CHIEF AUTHOR OF THE WORK OF OUR REDEMPTION, AND OF THE FIRST THING DISTINCTLY ASCRIBED TO THE PERSON OF THE FATHER.
I. The agent in, and chief author of, this great work of our redemption is
the whole blessed Trinity; for all the works which outwardly are of the Deity are undivided and belong equally to each person, their distinct manner of subsistence and order being observed. It is true, there were sundry other instrumental causes in the oblation, or rather passion of Christ but the work cannot in any sense be ascribed unto them; -- for in respect of God the Father, the issue of their endeavors was exceeding contrary to their own intentions, and in the close they did nothing but what the
"hand and counsel of God had before determined should be done," <440428>Acts 4:28;
and in respect of Christ they were no way able to accomplish what they aimed at, for he himself laid down his life, and none was able to take it from him, <431017>John 10:17, 18: so that they are to be excluded from this consideration. In the several persons of the holy Trinity, the joint author of the whole work, the Scripture proposeth distinct and sundry acts or operations peculiarly assigned unto them; which, according to our weak manner of apprehension, we are to consider severally and apart; which also we shall do, beginning with them that are ascribed to the Father.
II. Two peculiar acts there are in this work of our redemption by the
blood of Jesus, which may be and are properly assigned to the person of the FATHER: --
First, The sending, of his Son into the world for this employment.
Secondly, A laying the punishment due to our sin upon him.
1. The Father loves the world, and sends his Son to die: He
213
"sent his Son into the world that the world through him might be saved," <430316>John 3:16,.17.
He
"sending his Son in the likeness of sinful flesh and for sin, condemned sin in the flesh, that the righteousness of the law might be fulfilled in us," <450803>Romans 8:3, 4.
He
"set him forth to be a propitiation through faith in his blood," <450325>Romans 3:25.
For
"when the fullness of the time was come, God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons," <480404>Galatians 4:4, 5.
So more than twenty times in the Gospel of John there is mention of this sending; and our Savior describes himself by this periphrasis, "Him whom the Father hath sent," <431036>John 10:36; and the Father by this, "He who sent me," <430537>John 5:37. So that this action of sending is appropriate to the Father, according to his promise that he would "send us a Savior, a great one, to deliver us," <231920>Isaiah 19:20; and to the profession of our Savior,
"I have not spoken in secret from the beginning; from the time that it was, there am I: and now the Lord God, and his Spirit, hath sent me," <234816>Isaiah 48:16.
Hence the Father himself is sometimes called our Savior: 1<540101> Timothy 1:1, "According to the commandment Qeou~ swth~rov hmJ wn~ ," -- "of God our Savior." Some copies, indeed, read it, Qeou~ kai< swth~rov hJmwn~ , -- "of God and our Savior;" but the interposition of that particle kai< arose, doubtless, from a misprision that Christ alone is called Savior. But directly this is the same with that parallel place of <560103>Titus 1:3, Kat epj itaghn< tou~ swth~rov hmJ wn~ Qeou,~ -- "According to the commandment of God our Savior," where no interposition of that conjunctive particle can have place; the same title being also in other places ascribed to him, as <420147>Luke 1:47,
214
"My spirit hath rejoiced in God my Savior." As also 1<540410> Timothy 4:10, "We trust in the living God, who is the Savior of all men, specially of them that believe;" though in this last place it be not ascribed unto him with reference to his redeeming us by Christ, but his saving and preserving all by his providence. So also <560210>Titus 2:10, 3:4; <053215>Deuteronomy 32:15; 1<091019> Samuel 10:19; <192405>Psalm 24:5, 25:5; <231202>Isaiah 12:2, 40:10, 45:15; <241408>Jeremiah 14:8; <330707>Micah 7:7; <350318>Habakkuk 3:18; most of which places have reference to his sending of Christ, which is also distinguished into three several acts, which in order we must lay down: --
(1.) An authoritative imposition of the office of Mediator, which Christ closed withal by his voluntary susception of it, willingly undergoing the office, wherein by dispensation the Father had and exercised a kind of superiority, which the Son, though "in the form of God," humbled himself unto, <501706>Philippians 2:6-8. And of this there may conceived two parts: --
[1.] The purposed imposition of his counsel, or his eternal counsel for the setting apart of his Son incarnate to this office, saying unto him,
"Thou art my Son; this day have I begotten thee. Ask of me, and I shall give thee the nations for thine inheritance, and the uttermost parts of the earth for thy possession," <190207>Psalm 2:7, 8.
He said unto him, "Sit thou at my right hand until I make thine enemies thy footstool;" for "the Lord swore, and will not repent, Thou art a priest for ever after the order of Melchizedek," <19B001>Psalm 110:1, 4. He appointed him to be "heir of all things," <580102>Hebrews 1:2, having "ordained him to be Judge of quick and dead," <441042>Acts 10:42; for unto this he was "ordained before the foundation of the world," 1<600120> Peter 1:20., and "determined, orJ risqei>v, to be the Son of God with power," <450104>Romans 1:4, "that he might be the first-born among many brethren," <450829>Romans 8:29. I know that this is an act eternally established in the mind and will of God, and so not to be ranged in order with the others, which are all temporary, and had their beginning in the fullness of time, of all which this first is the spring and fountain, according to that of James, <441518>Acts 15:18, "Known unto God are all his works from the beginning of the world;" but yet, it being no unusual form of speaking that the purpose should also be comprehended in that which holds out the accomplishment of it, aiming at truth and not exactness, we pass it thus.
215
[2.] The actual inauguration or solemn admission of Christ into his office; "committing all judgment unto the Son," <430522>John 5:22; "making him to be both Lord and Christ," <440236>Acts 2:36; "appointing him over his whole house," <580301>Hebrews 3:1-6; -- which is that "anointing of the most Holy," <270924>Daniel 9:24; God "anointing him with the oil of gladness above his fellows" <194507>Psalm 45:7: for the actual setting apart of Christ to his office is said to be by unction, because all those holy things which were types of him, as the ark, the altar, etc., were set apart and consecrated by anointing, <023025>Exodus 30:25-28, etc. To this also belongs that public testification by innumerable angels from heaven of his nativity, declared by one of them to the shepherds. "Behold," saith he, "I bring you good tidings of great joy, which shall be unto all people; for unto you is born this day in the city of David a Savior, which is Christ the Lord," <420210>Luke 2:10, 11; -- which message was attended by and closed with that triumphant exultation of the host of heaven,
"Glory be to God on high, on earth peace, towards men good-will," <420214>Luke 2:14:
with that redoubled voice which afterward came from the excellent glory, "This is my beloved Son, in whom I am well-pleased," <400307>Matthew 3:7, 17:5; 2<610107> Peter 1:7. If these things ought to be distinguished and placed in their own order, they may be considered in these three several acts: -- First, The glorious proclamation which he made of his nativity, when he "prepared him a body," <581005>Hebrews 10:5, bringing his First-begotten into the world, and saying, "Let all the angels of God worship him" chap. 1:6, sending them to proclaim the message which we before recounted. Secondly, Sending the Spirit visibly, in the form of a dove, to light upon him at the time of his baptism, <400316>Matthew 3:16, when he was endued with a fullness thereof, for the accomplishment of the work and discharge of the office whereunto he was designed, attended with that voice whereby he owned him from heaven as his only-beloved. Thirdly, The "crowning of him with glory and honor," in his resurrection, ascension, and sitting down "on the right hand of the Majesty on high." <580103>Hebrews 1:3; setting "him as his king upon his holy hill of Zion," <190206>Psalm 2:6; when "all power was given unto him in heaven and in earth," <402818>Matthew 28:18, "all things being put under his feet" <580207>Hebrews 2:7, 8; himself highly exalted, and "a name given him above every name, that at," etc., <502609>Philippians 2:9-11. Of which
216
it pleased him to appoint witnesses of all sorts; -- angels from heaven, <422404>Luke 24:4, <440110>Acts 1:10; the dead out of the graves, <402752>Matthew 27:52; the apostles among and unto the living, <440232>Acts 2:32; with those more than five hundred brethren, to whom he appeared at once, 1<461506> Corinthians 15:6. Thus gloriously was he inaugurated into his office, in the several sets and degrees thereof, God saying unto him, "It is a light thing that thou shouldest be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles that thou mayest be my salvation unto the end of the earth," <234906>Isaiah 49:6.
Between these two acts I confess there intercedes a twofold promise of God; -- one, of giving a Savior to his people, a Mediator, according to his former purpose, as <010315>Genesis 3:15, "The seed of the woman shall break the serpent's head;" and,
"The scepter shall not depart from Judah, nor a lawgiver from between his feet, till Shiloh come; and unto him shall the gathering of the people be," <014910>Genesis 49:10.
Which he also foresignified by many sacrifices and other types, with prophetical predictions:
"Of which salvation the prophets have inquired and searched diligently, who prophesied of the grace that should come unto you; searching what or what manner of time the Spirit of Christ which was in them did signify, when it testified beforehand the sufferings of Christ, and the glory that should follow. Unto whom it was revealed, that not unto themselves, but unto us they did minister the things which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into," 1<600110> Peter 1:10-12.
The other is a promise of applying the benefits purchased by this Savior so designed to them that should believe on him, to be given in fullness of time, according to the former promises; telling Abraham, that "in his seed all the families of the earth should be blessed," and justifying himself by the same faith, <011203>Genesis 12:3, 15:6. But these things belong rather to the
217
application wholly, which was equal both before and after his actual mission.
(2.) The second act of the Father's sending the Son is the furnishing of him in his sending with a fullness of all gifts and graces that might any way be requisite for the office he was to undertake, the work he was to undergo, and the charge he had over the house of God. There was, indeed, in Christ a twofold fullness and perfection of all spiritual excellencies: -- First, the natural all-sufficient perfection of his Deity, as one with his Father in respect of his divine nature: for his glory was "the glory of the onlybegotten of the Father," <430114>John 1:14. He was "in the form of God, and thought it not robbery to be equal with God," <501706>Philippians 2:6; being the "fellow of the LORD of hosts," <381307>Zechariah 13:7. Whence that glorious appearance, <230603>Isaiah 6:3, 4, when the seraphims cried one to another, and said, "Holy, holy, holy, is the LORD of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke." And the prophet cried, "Mine eyes have seen the King, the LORD of hosts," <230605>Isaiah 6:5. Even concerning this vision the apostle saith, "Isaiah saw him, and spoke of his glory," <431241>John 12:41. Of which glory ejke>nwse, he as it were emptied himself for a season, when he was "found in the form" or condition "of a servant, humbling himself unto death," <502007>Philippians 2:7, 8; laying aside that glory which attended his Deity, outwardly appearing to have "neither form, nor beauty, nor comeliness, that he should be desired," <235302>Isaiah 53:2 But this fullness we do not treat of, it being not communicated to him, but essentially belonging to his person, which is eternally begotten of the person of his Father.
The second fullness that was in Christ was a communicated fullness, which was in him by dispensation from his Father, bestowed upon him to fit him for his work and office as he was and is the "Mediator between God and men, the man Christ Jesus," 1<540205> Timothy 2:5; not as he is the "LORD of hosts," but as he is "Emmanuel, God with us," <400123>Matthew 1:23; as he was a
"son given to us, called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace, upon whose shoulder the government was to be," <230906>Isaiah 9:6.
218
It is a fullness of grace; not that essential which is of the nature of the Deity, but that which is habitual and infused into the humanity as personally united to the other; which, though it be not absolutely infinite, as the other is, yet it extends itself to all perfections of grace, both in respect of parts and degrees. There is no grace that is not in Christ, and every grace is in him in the highest degree: so that whatsoever the perfection of grace, either for the several kinds or respective advancements thereof, requireth, is in him habitually, by the collation of his Father for this very purpose, and for the accomplishment of the work designed; which, though (as before) it cannot properly be said to be infinite, yet it is boundless and endless. It is in him as the light in the beams of the sun, and as water in a living fountain which can never fail. He is the "candlestick" from whence the
"golden pipes do empty the golden oil out of themselves," <380412>Zechariah 4:12,
into all that are his; for he is
"the beginning, the first-born from the dead, in all things having the pre-eminence; for it pleased the Father that in him should all fullness dwell;" <510118>Colossians 1:18, 19.
In him he caused to be "hid all the treasurer of wisdom and knowledge," <510203>Colossians 2:3; and "in him dwelt all the fullness of the Godhead bodily (swmatikw~v)," substantially or personally, <510209>Colossians 2:9; that "of his fullness we might all receive grace for grace," <430116>John 1:16, in a continual supply. So that, setting upon the work of redemption, he looks upon this in the first place.
"The Spirit of the Lord God," saith he, "is upon me; because the LORD hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the broken-hearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the LORD, and the day of vengeance of our God; to comfort all that mourn," <236101>Isaiah 61:1, 2.
And this was the "anointing with the oil of gladness" which he had "above his fellows," <194507>Psalm 45:7; "it was upon his head, and ran down to his
219
beard, yea, down to the skirts of his garments," <19D302P> salm 133:2, that every one covered with the garment of his righteousness might be made partaker of it
"The Spirit of the LORD did rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the LORD," <231102>Isaiah 11:2;
and that not in parcels and beginnings as in us, proportioned to our measure and degrees of sanctification, but in a fullness, for "he received not the Spirit by measure," <430334>John 3:34; -- that is, it was not so with him when he come to the full measure of the stature of his age, as <490413>Ephesians 4:13; for otherwise it was manifested in him and collated on him by degrees, for he "increased in wisdom and stature, and in favor with God and man," <420251>Luke 2:51 Hereunto was added "all power in heaven and earth, which was given unto him," <402818>Matthew 28:18; "power over all flesh, to give eternal life to as many as he would," <431702>John 17:2. Which we might branch into many particulars, but so much shall suffice to set forth the second act of God in sending his Son.
(3.) The third act of this sending is his entering into covenant and compact with his Son concerning the work to be undertaken, and the issue or event thereof; of which there be two parts: --
First, His promise to protect and assist him in the accomplishment and perfect fulfilling of the whole business and dispensation about which he was employed, or which he was to undertake. The Father engaged himself, that for his part, upon his Son's undertaking this great work of redemption, he would not be wanting in any assistance in trials, strength against oppositions, encouragement against temptations, and strong consolation in the midst of terrors, which might be any way necessary or requisite to carry him on through all difficulties to the end of so great an employment; -- upon which he undertakes this heavy burden, so full of misery and trouble: for the Father before this engagement requires no less of him than that he should
"become a Savior, and be afflicted in all the affliction of his people," <236308>Isaiah 63:8, 9:
220
yea, that although he were "the fellow of the LORD of host," yet he should endure the "sword" that was drawn against him as the "shepherd" of the sheep, <381307>Zechariah 13:7; "treading the winepress alone, until he became red in his apparel," <236302>Isaiah 63:2, 3: yea, to be "stricken, smitten of God, and afflicted; wounded for our transgressions, and bruised for our iniquities; to be bruised and put to grief; to make his soul an offering for sin, and to bear the iniquity of many," Isaiah 53.; to be destitute of comfort so far as to cry, "my God, my God, why hast thou forsaken me?" <192201>Psalm 22:1. No wonder, then, if upon this undertaking the Lord promised to make "his mouth like a sharp sword, to hide him in the shadow of his hand, to make him a polished shaft, and to hide him in his quiver, to make him his servant in whom he would be glorified," <234902>Isaiah 49:2, 3; that though
"the kings of the earth should set themselves, and the rulers take counsel together, against him, yet he would laugh them to scorn, and set him as king upon his holy hill of Zion," <190202>Psalm 2:2, 4, 6;
though the "builders did reject him," yet he should "become the head of the comer," to the amazement and astonishment of all the world, <19B822>Psalm 118:22, 23; <402142>Matthew 21:42, <411210>Mark 12:10, <422017>Luke 20:17, <440411>Acts 4:11, 12, 1<600204> Peter 2:4; yea, he would
"lay him for a foundation, a stone, a tried stone, a precious cornerstone, a sure foundation," <232816>Isaiah 28:16,
that
"whosoever should fall upon him should be broken, but upon whomsoever he should fall he should grind him to powder," <402144>Matthew 21:44.
Hence arose that confidence of our Savior in his greatest and utmost trials, being assured, by virtue of his Father's engagement in this covenant, upon a treaty with him about the redemption of man, that he would never leave him nor forsake him.
"I gave," saith he, "my back to the smiters, and my cheeks to them that plucked off the hair: I hid not my face from shame and spitting," <235006>Isaiah 50:6.
221
But with what confidence, blessed Savior, didst thou undergo all this shame and sorrow! Why,
"The Lord GOD will help me; therefore shall I not be confounded: therefore have I set my face like a flint, and I know; that I shall not be ashamed. He is near that justifieth me; who will contend with me? let us stand together: who is mine adversary? let him come near to me. Behold, the Lord GOD will help me; who is he that condemn me? Lo! they shall all wax old as a garment; the moth shall eat them up," <235007>Isaiah 50:7-9.
With this assurance he was brought as a
"lamb to the slaughter, and as a sheep before her shearers is dumb, so he opened not his mouth," <235307>Isaiah 53:7:
for
"when he was reviled, he reviled not again; when he suffered, he threatened not; but committed himself to him that judgeth righteously," 1<600223> Peter 2:23.
So that the ground of our Savior's confidence and assurance in this great undertaking, and a strong motive to exercise his graces received in the utmost endurings, was this engagement of his Father upon this compact of assistance and protection.
Secondly, [His promise] of success, or a good issue out of all his sufferings, and a happy accomplishment and attainment of the end of his great undertaking. Now, of all the rest this chiefly is to be considered, as directly conducing to the business proposed, which yet would not have been so clear without the former considerations; for whatsoever it was that God promised his Son should be fulfilled and attained by him, that certainly was it at which the Son aimed in the whole undertaking, and designed it as the end of the work that was committed to him, and which alone he could and did claim upon the accomplishment of his Father's will. What this was, and the promises whereby it is at large set forth, ye have Isaiah 49: "Thou shalt be my servent," saith the Lord, "to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give thee for a light to the Gentiles, that thou mayest be my salvation to the end of
222
the earth. Kings shall see and arise, princes also shall worship, because of the LORD that is faithful." And he will certainly accomplish this engagement: "I will preserve thee, and give thee for a covenant of the people, to establish the earth, to cause to inherit the desolate heritages; that thou mayest say to the prisoners, Go forth; to them that are in darkness, Show yourselves. They shall feed in the ways, and their pastures shall be in all high places. They shall not hunger nor thirst; neither shall the heat nor sun smite them: for he that hath mercy on them shall lead them, even by the springs of water shall be guide them. And I will make all my mountains a way, and my highways shall be exalted. Behold, these shall come from far: and, lo, these from the north and from the west; and these from the land of Sinim," verses 6-12. By all which expressions the Lord evidently and clearly engageth himself to his Son, that he should gather to himself a glorious church of believers from among Jews and Gentiles, through all the world, that should be brought unto him, and certainly fed in full pasture, and refreshed by the springs of water, all the spiritual springs of living water which flow from God in Christ for their everlasting salvation. This, then, our Savior certainly aimed at, as being the promise upon which he undertook the work, -- the gathering of the sons of God together, their bringing unto God, and passing to eternal salvation; which being well considered, it will utterly overthrow the general ransom or universal redemption, as afterward will appear. In the 53rd chapter of the same prophecy, the Lord is more express and punctual in these promises to his Son, assuring him that when he
"made his soul an offering for sin, he should see his seed, and prolong his days, and the pleasure of the LORD should prosper in his hand; that he should see of the travail of his soul, and be satisfied; by his knowledge he should justify many; that, he should divide a portion with the great, and the spoil with the strong," <235310>Isaiah 53:10, 12.
He was, you see, to see his seed by covenant, and to raise up a spiritual seed unto God, a faithful people, to be prolonged a preserved throughout all generations; which, how well it consists with their persuasion who in terms have affirmed "that the death of Christ might have had its full and utmost effect and yet none be saved," I cannot see, though some have boldly affirmed it and all the assertors of universal redemption do tacitly
223
grant, when they come to the assigning of the proper ends and effects of the death of Christ. "The pleasure of the LORD," also, was to "prosper in his hand;" which what it was he declares, <580210>Hebrews 2:10, even
"bringing of many sons unto glory;" for "God sent his onlybegotten Son into the world that we live through him," 1<620409> John 4:9;
as we shall afterward more abundantly declare. But the promises of God made unto him in their agreement, and so, consequently, his own aim and intention, may be seen in nothing more manifestly than in the request that our Savior makes upon the accomplishment of the work about which he was sent; which certainly was neither for more nor less than God had engaged himself to him for.
"I have," saith he, "glorified thee on earth, I have finished the work which thou gavest me to do," <431704>John 17:4.
And now, what doth he require after the manifestation of his eternal glory, of which for a season he had emptied himself, <431705>John 17:5? Clearly a full confluence of the love of God and fruits of that love upon all his elect, in faith, sanctification, and glory. God gave them unto him, and he sanctified himself to be a sacrifice for their sake, praying for their sanctification, <431717>John 17:17-19; their preservation in peace, or communion one with another, and union with God, <431720>John 17:20, 21,
"I pray not for these alone" (that is, his apostles), "but for them also which shall believe on me through their word; that they all may be one; as thou, Father, art in me, and I in thee, that they also may be one in us;"
and lastly, their glory, <431724>John 17:24,
"Father, I will that they also, whom thou hast given me, be with me where I am; that they may behold my glory, which thou hast given me."
All which several postulata are no doubt grounded upon the fore-cited promises which by his Father were made unto him. And in this, not one word concerning all and every one, but expressly the contrary, verse 9. Let this, then, be diligently observed, that the promise of God unto his Son,
224
and the request of the Son unto his Father, are directed to this peculiar end of bringing sons unto God. And this is the first act, consisting of these three particulars.
2. The second is of laying upon him the punishment of sins, everywhere ascribed unto the Father:
"Awake; O sword, against my shepherd, against the man that is my fellow, saith the LORD of hosts: smite the shepherd, and the sheep shall be scattered," <381307>Zechariah 13:7.
What here is set down imperatively, by way of command, is in the gospel indicatively expounded.
"I will smite the shepherd,: and the sheep of the flock shall be scattered abroad," <402631>Matthew 26:31.
"He was stricken, smitten of God, and afflicted;" yea, "the LORD laid upon him the iniquity of us all;" yea, "it pleased the LORD to bruise him, and to put him to grief," <235304>Isaiah 53:4, 6, 10.
"He made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him," 2<470521> Corinthians 5:21.
The adjunct in both: places is put for the subject, as the opposition between his being made sin and our being made righteousness declareth. "Him who knew no sin," -- that is, who deserved no punishment, -- "him hath he made to be sin," or laid the punishment due to sin upon him. Or perhaps, in the latter place, sin may be taken for an offering or sacrifice for the expiation of sin, amJ arti>a answering in this place to the word taF;j1 in the Old Testament, which signifieth both sin and the sacrifice for it. And this the Lord did; for as for Herod, Pontius Pilate, with the Gentiles, and the people of Israel, when they were gathered together, they did nothing but
"what his hand and counsel bad determined before to be done," <440427>Acts 4:27, 28.
Whence the great shakings of our savior were in his close conflict with his Father's wrath, and that burden which by himself he immediately imposed on him. When there was no hand or instrument outwardly appearing to
225
put him to any suffering or cruciating torment, then he "began to be sorrowful, even unto death" <402637>Matthew 26:37, 38; to wit, when he was in the garden with his three choice apostles, before the traitor or any of his accomplices appeared, then was he "sore amazed, and very heavy," <411433>Mark 14:33. That was the time,
"in the days of his flesh, when he offered up prayers and supplications with strong crying and tears unto him that was able to save him from death," <580507>Hebrews 5:7;
which how he performed the evangelist describeth, <422243>Luke 22:43, 44: "There appeared an angel unto him from heaven, strengthening him. But being in an agony he prayed more earnestly: and his sweat was as it were great drops of blood falling down to the ground." Surely it was a close and strong trial, and that immediately from his Father, he now underwent; for how meekly and cheerfully doth he I submit, without any regret or trouble of spirit, to all the cruelty of men and violence offered to his body, until this conflict being renewed again, he cries, "My God, my God, why hast thou forsaken me?" And this, by the way, will be worth our observation that we may know with whom our Savior chiefly had to do, and what was that which he underwent for sinners; which also will give some light to the grand query concerning the persons of them for whom he undertook all this. His sufferings were far from consisting in mere corporal perpessions and afflictions, with such impressions upon his soul and spirit as were the effects and issues only of them. It was no more nor less than the curse of the law of God which he underwent for us: for he freed us from the curse "by being made a curses," <480313>Galatians 3:13; which contained all the punishment that was due to sin, either in the severity of God's justice, or according to the exigence of that law which required obedience. That the execration of the law should be only temporal death, as the law was considered to be the instrument of the Jewish polity, and serving that economy or dispensation, is true; but that it should be no more, as it is the universal rule of obedience, and the bond of the covenant between God and man, is a foolish dream. Nay, but in dying for us Christ did not only aim at our good, but also directly died in our stead. The punishment due to our sin and the chastisement of our peace was upon him; which that it was the pains of hell, in their nature and being, in their weight and pressure, though not in tendence and continuance (it being impossible that he should be
226
detained by death), who can deny and not be injurious to the justice of God, which will inevitably inflict those pains to eternity upon sinners? It is true, indeed, there is a relaxation of the law in respect of the persons suffering, God admitting of commutation; as in the old law, when in their sacrifices the life of the beast was accepted (in respect to the carnal part of the ordinances) for the life of the man. This is fully revealed, and we believe it; but for any change of the punishment, in respect of the nature of it, where is the least intimation of any alteration? We conclude, then, this second act of God, in laying the punishment on him for us, with that of the prophet,
"All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all," <235306>Isaiah 53:6:
and add thereunto this observation, that it seems strange to me that Christ should undergo the pains of hell in their stead who lay in the pains of hell before he underwent those pains, and shall continue in them to eternity; for "their worm dieth not, neither is their fire quenched." To which I may add this dilemma to our Universalists: -- God imposed his wrath due unto, and Christ underwent the pains of hell for, either all the sins of all men, or all the sins of some men, or some sins of all men. If the last, some sins of all men, then have all men some sins to answer for, and so shall no man be saved; for if God enter into judgment with us, though it were with all mankind for one sin, no flesh should be justified in his sight: "If the LORD should mark iniquities, who should stand?" <19D003P> salm 130:3. We might all go to cast all that we have
"to the moles and to the bats, to go into the clefts of the rocks, and into the tops of the ragged rocks, for fear of the LORD, and for the glory of his majesty," <230220>Isaiah 2:20, 21.
If the second, that is it which we affirm, that Christ in their stead and room suffered for all the sins of all the elect in the world. If the first, why, then, an not all freed from the punishment of all their sins? You will say, "Because of their unbelief, they will not believe." But this unbelief, is it a sin or not? If not, why should they be punished for it? If it be, then Christ underwent the punishment due to it, or not. If so, then why must that hinder them more than their other sins for which he died from partaking of
227
the fruit of his death? If he did not, then did he not die for all their sins. Let them choose which part they will.
228
CHAPTER 4.
OF THOSE THINGS WHICH IN THE WORK OF REDEMPTION ARE PECULIARLY ASCRIBED TO THE PERSON OF THE SON.
SECONDLY, The SON was an agent in this great work, concurring by a voluntary susception, or willing undertaking of the office imposed on him; for when the Lord said, "Sacrifice and offering he would not: in burnt offerings and sacrifices for sin he had no pleasure," then said Christ, "Lo, I come, (in the volume of the book it is written of me,) to do thy will, O God," <581006>Hebrews 10:6, 7. All other ways being rejected as insufficient, Christ undertaketh the task, "in whom alone the Father was well pleased," <400317>Matthew 3:17. Hence he professeth that
"he came not to do his own will, but the will of him that sent him," <430438>John 4:38;
yea, that it was his meat and drink to do his Father's will, and to finish his work, <430434>John 4:34. The first words that we find recorded of him in the Scripture are to the same purpose, "Wist ye not that I must be about my Father's business?" <420249>Luke 2:49. And at the close of all he saith,
"I have glorified thee on the earth; I have finished the work which thou gavest me to do," <431704>John 17:4;
calling it everywhere his Father's work that he did, or his Father's will which he came to accomplish, with reference to the imposition which we before treated of. Now, this undertaking of the Son may be referred to three heads. The first being a common foundation for both the others, being as it were the means in respect of them as the end, and yet in some sort partaking of the nature of a distinct action, with a goodness in itself in reference to the main end proposed to all three, we shall consider it apart; and that is, --
First, His incarnation, as usually it is called, or his taking of flesh, and pitching his tent amongst us, <430114>John 1:14. His "being made of a woman," <480404>Galatians 4:4, is usually called his incarnation; for this was
229
"the mystery of godliness, that God should be manifested in the flesh," 1<540316> Timothy 3:16,
thereby assuming not any singular person, but our human nature, into personal union with himself. For,
"forasmuch as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil," <580214>Hebrews 2:14.
It was the children that he considered, the "children whom the Lord gave him," <580213>Hebrews 2:13. Their participation in flesh and blood moved him to partake of the same, -- not because all the world, all the posterity of Adam, but because the children were in that condition; for their sakes he sanctified himself. Now, this emptying of the Deity, this humbling of himself, this dwelling amongst us, was the sole act of the second person, or the divine nature in the second person, the Father and the Spirit having no concurrence in it but by liking, approbation, and eternal counsel.
Secondly, His oblation, or "offering himself up to God for us without spot, to purge our consciences from dead works," <580914>Hebrews 9:14; "for he loved us, and washed us from our sins in his own blood," <660105>Revelation 1:5.
"He loved the church, and gave himself for it, that he might sanctify and cleanse it," <490525>Ephesians 5:25, 26;
taking the cup of wrath at his Father's hands due to us, and drinking it off, "but not for himself," <270926>Daniel 9:26: for, "for our sakes he sanctified himself," <431719>John 17:19, that is, to be an offering, an oblation for sin; for
"when we were yet without strength, in due time Christ died for the ungodly," <450506>Romans 5:6;
-- this being that which was typified out by all the institutions, ordinances, and sacrifices of old; which when they were to have an end, then said Christ, "Lo, I come to do thy will." Now, though the perfecting or consummating of this oblation be set out in the Scripture chiefly in respect of what Christ suffered, and not so much in respect of what he did, because it is chiefly considered as the means used by these three
230
blessed agents for the attaining of a farther end, yet in respect of his own voluntary giving up himself to be so an oblation and a sacrifice, without which it would not have been of any value (for if the will of Christ had not been in it, it could never have purged our sins), therefore, in that regard, I refer it to his actions. He was the "Lamb of God, which taketh away the sin of the world," <430129>John 1:29; the Lamb of God, which himself had provided for a sacrifice. And how did this Lamb behave himself in it? with unwillingness and struggling? No; he opened not his mouth:
"He was brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he opened not his mouth," <235307>Isaiah 53:7.
Whence he saith,
"I lay down my life. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again," <431017>John 10:17, 18.
He might have been cruciated on the part of God; but his death could not have been an oblation and offering had not his will concurred.
"But he loved me," saith the apostle, "and gave himself for me," <480220>Galatians 2:20.
Now, that alone deserves the name of a gift which is from a free and a willing mind, as Christ's was when "he loved us, and gave himself for us an offering and a sacrifice to God for a sweet-smelling savor," <490502>Ephesians 5:2. He does it cheerfully: "Lo, I come to do thy will, O God," <581009>Hebrews 10:9; and so "his own self bare our sins in his own body on the tree," 1<600224> Peter 2:24. Now, this oblation or offering of Christ I would not tie up to any one thing, action, or passion, performance, or suffering; but it compriseth the whole economy and dispensation of God manifested in the flesh and conversing among us, with all those things which he performed in the days of his flesh, when he offered up prayers and supplications, with strong cries and tears, until he had fully "by himself purged our sins, and sat down on the right hand of the Majesty on high," <580103>Hebrews 1:3, "expecting till his enemies be made his footstool," <581013>Hebrews 10:13, -- all the whole dispensation of his coming and ministering, until he had given his soul a price of redemption for many, <402628>Matthew 26:28. But for his entering into the holy of holies, sprinkled with his own blood, and
231
appearing so for us before the majesty of God, by some accounted as the continuation of his oblation, we may refer unto, --
Thirdly, His intercession for all and every one of those for whom he gave himself for an oblation. He did not suffer for them, and then refuse to intercede for them; he did not do the greater, and omit the less. The price of our redemption is more precious in the eyes of God and his Son than that it should, as it were, be cast away on perishing souls, without any care taken of what becomes of them afterward. Nay, this also is imposed on Christ, with a promise annexed:
"Ask of me," saith the Lord, "and I will give thee the nations for thine inheritance, and the uttermost parts of the earth for thy possession," <190208>Psalm 2:8;
who accordingly tells his disciples that he had more work to do for them in heaven.
"I go," saith he, "to prepare a place for you, that I may come again and receive you unto myself," <431402>John 14:2, 3.
For as
"the high priest went into the second [tabernacle] alone once every year, not without blood, which he offered for himself and the errors of the people," <580907>Hebrews 9:7;
so
"Christ being come an high priest of good things to come, by his own blood entered once into the holy place, having obtained eternal redemption for us," <580911>Hebrews 9:11, 12.
Now, what was this holy place whereinto he entered thus sprinkled with the blood of the covenant? and to what end did he enter into it? Why,
"he is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us," <580924>Hebrews 9:24.
232
And what doth he there appear for? Why, to be our advocate, to plead our cause with God, for the application of the good things procured by his oblation unto all them for whom he was an offering; as the apostle tells us,
"If any man sin, we have an advocate with the Father, Jesus Christ the righteous," 1<620201> John 2:1.
Why, how comes that to pass? "He is the propitiation for our sins," 1<620202> John 2:2. His being ilJ asmo>v, a propitiatory sacrifice for our sins, is the foundation of his interceding, the ground of it; and, therefore, they both belong to the same persons. Now, by the way, we know that Christ refused to pray for the world, in opposition to his elect. "I pray for them," saith he: "I pray not for the world, but for them thou hast given me," <431709>John 17:9. And therefore there was no foundation for such an interceding for them, because he was not iJlasmov> a propitiation for them. Again; we know the Father always heareth the Son ("I knew," saith he, "that thou hearest me always," <431142>John 11:42), that is, so to grant his request, according to the fore-mentioned engagement, <190208>Psalm 2:8; and, therefore, if he should intercede for all, all should undoubtedly be saved, for
"he is able to save them to the uttermost that come unto God by him, seeing he ever liveth to make intercession for them," <580725>Hebrews 7:25.
Hence, is that confidence of the apostle, upon that intercession of Christ,
"Who shall lay any thing to the charge of God's elect? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us," <450833>Romans 8:33, 34.
Where, also, we cannot but observe that those for whom be died may assuredly conclude he maketh intercession for them, and that none shall lay any thing to their charge, -- which breaks the neck of the general ransom; for according to that, he died for millions that have no interest in his intercession, who shall have their sins laid to their charge, and perish under them: which might be farther cleared up from the very nature of this intercession, which is not a humble, dejected supplication, which beseems not that glorious state of advancement which he is possessed of that sits at
233
the right hand of the Majesty on high, but an authoritative presenting himself before the throne of his Father, sprinkled with his own blood, for the making out to his people all spiritual things that are procured by his oblation, saying,
"Father, I will that those whom thou hast given me be with me where I am" <431724>John 17:24.
So that for whomsoever he suffered, he appears for them in heaven with his satisfaction and merit. Here, also, we must call to mind what the Father promised his Son upon his undertaking of this employment; for there is no doubt but that for that, and that alone, doth Christ, upon the accomplishment of the whole, intercede with him about: which was in sum that he might be the captain of salvation to all that believe on him, and effectually bring many sons to glory. And hence it is, having such an high priest over the house of God, we may draw near with the full assurance of faith, for by one offering he hath perfected for ever them that are sanctified, <581014>Hebrews 10:14. But of this more must be said afterward.
234
CHAPTER 5.
THE PECULIAR ACTIONS OF THE HOLY SPIRIT IN THIS BUSINESS.
THIRDLY, In few words we may consider the actions of that agent, who in order is the third in that blessed One, whose all is the whole, the HOLY SPIRIT, who is evidently concurring, in his own distinct operation, to all the several chief or grand parts of this work. We may refer them to three heads: --
First, The incarnation of the Son, with his plenary assistance in the course of his conversation whilst he dwelt amongst us; for his mother was found enj gastri< ec] ousa, with child, "to have conceived in her womb of the Holy Ghost," <400118>Matthew 1:18. If you ask, with Mary, how that could be? the angel resolves both her and us, as far as it is lawful for us to be acquainted with these mysterious things: <420135>Luke 1:35,
"The Holy Ghost shall come upon thee, and the power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God."
It was an over shadowing power in the Spirit: so called by an allusion taken from fowls that cover their eggs, that so by their warmth young may be hatched; for by the sole power of the Spirit was this conception, who did "incubare foetui," as in the beginning of the world. Now, in process, as this child was conceived by the power, so he was filled with the Spirit, and "waxed strong" in it, <420180>Luke 1:80; until, having received a fullness thereof, and not by any I limited measure, in the gifts and graces of it, he was thoroughly furnished and fitted for his great undertaking.
Secondly, In his oblation, or passion (for they are both the same, with several respects, -- one to what he suffered, the other to what he did with, by, and under those sufferings), how "by the Eternal Spirit he offered himself without spot to God," <580914>Hebrews 9:14: whether it be meant of the offering himself a bloody sacrifice on the cross, or his presentation of himself continually before his Father, -- it is by the Eternal Spirit. The willing offering himself through that Spirit was the eternal fire under this
235
sacrifice, which made it acceptable unto God. That which some contend, that by the eternal Spirit is here meant our Savior's own Deity, I see no great ground for. Some Greek and Latin copies read, not, as we commonly, Pneum> atov aiwj nio> u, but Pneum> atov agJ io> u, and so the doubt is quite removed: and I see no reason why he may not as well be said to offer himself through the Holy Spirit, as to be "declared to be the Son of God, according to the Spirit of holiness, by the resurrection from the dead," as <450104>Romans 1:4; as also to be "quickened by the Spirit," 1<600318> Peter 3:18. The working of the Spirit was required as well in his oblation as resurrection, in his dying, as quickening.
Thirdly, In his resurrection; of which the apostle, <450811>Romans 8:11,
"But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in, you."
And thus have we discovered the blessed agents and undertakers in this work their several actions and orderly concurrence unto the whole; which, though they may be thus distinguished, yet they are not so divided but that every one must be ascribed to the whole nature, whereof each person is "in solidum" partaker. And as they begin it, so they will jointly carry along the application of it unto its ultimate issue and accomplishment; for we must "give thanks to the Father, which hath made us meet" (that is, by his Spirit)
"to be partakers of the inheritance of the saints in light: who hath delivered us from the power of darkness, and hath translated us into the kingdom of his dear Son: in whom we have redemption through his blood, even the forgiveness of sins," <510112>Colossians 1:12, 13.
236
CHAPTER 6.
THE MEANS USED BY THE FORE-RECOUNTED AGENTS IN THIS WORK.
OUR next employment, following the order of execution, not intention, will be the discovery or laying down of the means in this work; which are, indeed, no other but the several actions before recounted, but now to be considered under another respect, -- as they are a means ordained for the obtaining of a proposed end; of which afterward. Now, because the several actions of Father and Spirit were all exercised towards Christ, and terminated in him, as God and man, he only and his performances are to be considered as the means in this work, the several concurrences of both the other persons before mentioned being presupposed as necessarily antecedent or concomitant.
The means, then, used or ordained by these agents for the end proposed is that whole economy or dispensation carried along to the end, from whence our Savior Jesus Christ is called a Mediator; which may be, and are usually, as I mentioned before, distinguished into two parts: -- First, his oblation; secondly, his intercession.
By his oblation we do not design only the particular offering of himself upon the cross an offering to his Father, as the Lamb of God without spot or blemish, when he bare our sins or carried them up with him in his own body on the tree, which was the sum and complement of his oblation and that wherein it did chiefly consist; but also his whole humiliation, or state of emptying himself, whether by yielding voluntary obedience unto the law, as being made under it, that he might be the end thereof to them that believe, <451004>Romans 10:4, or by his subjection to the curse of the law, in the antecedent misery and suffering of life, as well as by submitting to death, the death of the cross: for no action of his as mediator is to be excluded from a concurrence to make up the whole means in this work. Neither by his intercession do I understand only that heavenly appearance of his in the most holy place for the applying unto us all good things purchased and procured by his oblation; but also every act of his exaltation conducing thereunto, from his resurrection to his "sitting down at the right hand of
237
the Majesty on high, angels, and principalities, and powers, being made subject unto him." Of all which his resurrection, being the basis, as it were, and the foundation of the rest ("for if he is not risen, then is our faith in vain," 1<461513> Corinthians 15:13, 14; and then are we "yet in our sins," 1<461517> Corinthians 15:17; "of all men most miserable," 1<461519> Corinthians 15:19), is especially to be considered, as that to which a great part of the effect is often ascribed; for "he was delivered for our offenses, and was raised again for our justification," <450425>Romans 4:25; -- where, and in such other places, by his resurrection the whole following dispensation and the perpetual intercession of Christ for us in heaven is intended; for
"God raised up his son Jesus to bless us, in turning every one of us from our iniquities," <440326>Acts 3:26.
Now, this whole dispensation, with especial regard to the death and bloodshedding of Christ, is the means we speak of, agreeably to what was said before of such in general; for it is not a thing in itself desirable for its own sake. The death of Christ had nothing in it (we speak of his sufferings distinguished from his obedience) that was good, but only as it conduced to a farther end, even the end proposed for the manifestation of God's glorious grace. What good was it, that Herod and Pontius Pilate, with the Gentiles and people of Israel, should, with such horrid villainy and cruelty, gather themselves together against God's holy child, whom he bad anointed? <440427>Acts 4:27: or what good was it, that the Son of God should be made sin and a curse, to be bruised, afflicted, and to undergo such wrath as the whole frame of nature, as it were, trembled to behold? What good, what beauty and form is in all this, that it should be desired in itself and for itself? Doubtless none at all. It must, then, be looked upon as a means conducing to such an end; the glory and luster thereof must quite take away all the darkness and confusion that was about the thing itself. And even so it was intended by the blessed agents in it, by
"whose determinate counsel and foreknowledge he was delivered and slain," <440223>Acts 2:23;
there being done unto him "whatsoever his hand and counsel had determined," chap. <440428>4:28: which what it was must be afterward declared. Now, concerning the whole some things are to be observed: --
238
That though the oblation and intercession of Jesus Christ are distinct acts in themselves and have distinct immediate products and issues assigned ofttimes unto them (which I should now have laid down, but that I must take up this in another place), yet they are not in any respect or regard to be divided or separated, as that the one should have any respect to any persons or any thing which the other also doth not in its kind equally respect. But there is this manifold union between them: --
First, In that they are both alike intended for the obtaining and accomplishing the same entire and complete end proposed, -- to wit, the effectual bringing of many sons to glory, for the praise of God's grace; of which afterward.
Secondly, That what persons soever the one respecteth, in the good things it obtaineth, the same, all, and none else, doth the other respect, in applying the good things so obtained; for
"he was delivered for our offenses, and was raised again for our justification," <450425>Romans 4:25.
That is, in brief, the object of the one is of no larger extent than the object of the other; or, for whom Christ offered himself, for all those, and only those, doth he intercede, according to his own word,
"For their sake I sanctify myself" (to be an oblation), "that they also might be sanctified through the truth," <431719>John 17:19.
Thirdly, That the oblation of Christ is, as it were, the foundation of his intercession, inasmuch as by the oblation was procured every thing that, by virtue of his intercession, is bestowed; and that because the sole end why Christ procured any thing by his death was that it might be applied to them for whom it was so procured. The sum is, that the oblation and intercession of Jesus Christ are one entire means for the producing of the same effect, the very end of the oblation being that all those things which are bestowed by the intercession of Christ, and without whose application it should certainly fail of the end proposed in it, be effected accordingly; so that it cannot be affirmed that the death or offering of Christ concerned any one person or thing more, in respect of procuring any good, than his intercession doth for the collating of it: for, interceding there for all good purchased, and prevailing in all his intercessions (for the Father always
239
hears his Son), it is evident that every one for whom Christ died must actually have applied unto him all the good things purchased by his death; which, because it is evidently destructive to the adverse cause, we must a little stay to confirm it, only telling you the main proof of it lies in our following proposal of assigning the proper end intended and effected by the death of Christ, so that the chief proof must be deferred until then. I shall now only propose those reasons which may be handled apart, not merely depending upon that.
240
CHAPTER 7
Containing reasons to prove the oblation and intercession of Christ to be one entire means respecting the accomplishment of the same proposed end, and to have the same personal object.
I. Our first reason is taken from that perpetual union which the Scripture
maketh of both these, almost always joining them together, and so manifesting those things to be most inseparable which are looked upon as the distinct fruits and effects of them:
"By his knowledge shall my righteous servant justify many, for he shall bear their iniquities," <235311>Isaiah 53:11.
The actual justification of sinners, the immediate fruit of his intercession, certainly follows his bearing of their iniquities. And in the next verse they are of God so put together that surely none ought to presume to put them asunder: "He bare the sin of many" (behold his oblation!), "and made intercession for the transgressors;" even for those many transgressors whose sin he bears. And there is one expression in that chapter, <235305>Isaiah 53:5, which makes it evident that the utmost application of all good things for which he intercedes is the immediate effect of his passion: "With his stripes we are healed." Our total hearing is the fruit and procurement of his stripes, or the oblation consummated thereby. So also, <450425>Romans 4:25,
"He was delivered for our offenses, and was raised again for our justification."
For whose offenses he died, for their justification he rose; -- and therefore, if he died for all, all must also be justified, or the Lord failed in his aim and design, both in the death and resurrection of his Son; which though some have boldly affirmed, yet for my part I cannot but abhor the owning of so blasphemous a fancy. Rather let us close with that of the apostle, grounding the assurance of our eternal glory and freedom from all accusations upon the death of Christ, and that because his intercession also for us does inseparably and necessarily follow it. "Who," saith he, "shall lay any thing to the charge of God's elect?" (It seems also, that it is only they for whom Christ died.) "It is God that justifieth. Who is he that
241
condemneth? It is Christ that died," (shall none, then, be condemned for whom Christ died? what, then, becomes of the general ransom?)
"yea rather, who is risen again, who is even at the right hand of God, who also maketh intercession for us," <450833>Romans 8:33, 34.
Here is an equal extent of the one and the other; those persons who are concerned in the one are all of them concerned in the other. That he died for all and intercedes only for some will scarcely be squared to this text, especially considering the foundation of all this, which is (<450832>Romans 8:32) that love of God which moved him to give up Christ to death for us all; upon which the apostle infers a kind of impossibility in not giving us all good things in him; which how it can be reconciled with their opinion who affirm that he gave his Son for millions to whom lie will give neither grace nor glory, I cannot see. But we rest in that of the same apostle: "When we were yet without strength, in due time. Christ died for the ungodly;" so that, "being now justified by his blood, we shall be saved from wrath through him," <450506>Romans 5:6, 9; -- the same between the oblation and intercession of Christ, with their fruits and effects, being intimated in very many other places.
II. To offer and to intercede, to sacrifice and to pray, are both acts of the
same sacerdotal office, and both required in him who is a priest; so that if he omit either of these, he cannot be a faithful priest for them: if either he does not offer for them, or not intercede for the success of his oblation on their behalf, he is wanting in the discharge of his office by him undertaken. Both these we find conjoined (as before) in Jesus Christ: 1<620201> John 2:1, 2, "If any man sin, we have an advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins." He must be an advocate to intercede, as well as offer a propitiatory sacrifice, if he will be such a merciful high priest over the house of God as that the children should be encouraged to go to God by him. This the apostle exceedingly clears and evidently proves in the Epistle to the Hebrews, describing the priesthood of Christ, in the execution thereof, to consist in these two acts, of offering up himself in and by the shedding of his blood, and interceding for us to the utmost; upon the performance of both which he presseth an exhortation to draw near with confidence to the throne of grace, for he is
242
"come an high priest of good things to come, not by the blood of goats and calves, but by his own blood he entered into the holy place, having obtained eternal redemption for us," <580911>Hebrews 9:11, 12.
His bloody oblation gave him entrance into the holy place not made with hands, there to accomplish the remaining part of his office, the apostle comparing his entrance into heaven for us with the entrance of the high priest into the holy place, with the blood of bulls and goats upon him, <580912>Hebrews 9:12, 13 (which, doubtless, was to pray for them in whose behalf he had offered, <580907>Hebrews 9:7); so presenting himself before his Father that his former oblation might have its efficacy. And hence he is said to have apj arab> aton ieJ rwsun> hn, because he continueth for ever, <580724>Hebrews 7:24; so being "able to save to the uttermost them that come unto God by him, <580725>Hebrews 7:25: wherefore we have "boldness to enter into the holiest by the blood of Jesus," <581019>Hebrews 10:19-22. So, then, it is evident that both these are acts of the same priestly office in Christ: and if he perform either of them for any, he must of necessity perform the other for them also; for be will not exercise any act or duty of his priestly function in their behalf for whom he is not a priest: and for whom he is a priest he must perform both, seeing he is faithful in the discharge of his function to the utmost in the behalf of the sinners for whom he undertakes. These two, then, oblation and intercession, must in respect of their objects be of equal extent, and can by, no means be separated. And here, by the way (the thing being by this argument, in my apprehension, made so clear), I cannot but demand of those who oppose us about the death of Christ, whether they will sustain that he intercedeth for all or no; -- if not, then they make him but half a priest; if they will, they must be necessitated either to defend this error, that all shall be saved, or own this blasphemy, that Christ is not heard of his Father, nor can prevail in his intercession, which yet the saints on earth are sure to do when they make their supplications according to the will of God, <450827>Romans 8:27; 1<620514> John 5:14. Besides that, of our Savior it is expressly said that the Father always heareth him, <431142>John 11:42; and if that were true when he was yet in the way, in the days of his flesh, and had not finished the great work be was sent about, how much more then now, when, having done the will and finished the work of God, he is set down on the right hand of the Majesty
243
on high, desiring and requesting the accomplishing of the promises that were made unto him upon his undertaking this work! of which before.
III. The nature of the intercession of Christ will also prove no less than
what we assert, requiring an inseparable conjunction between it and its oblation; for as it is now perfected in heaven, it is not a humble dejection of himself, with cries, tears, and supplications; nay, it cannot be conceived to be vocal, by the way of entreaty, but merely real, by the presentation of himself, sprinkled with the blood of the covenant, before the throne of grace in our behalf.
"For Christ," saith the apostle, "is not entered into the holy places made with hands, but into heaven itself, now to appear in the presence of God for us," <580924>Hebrews 9:24.
His intercession there is an appearing for us in heaven in the presence of God, a demonstration of his sacred body, wherein for us he suffered: for (as we said before) the apostle, in the ninth to the Hebrews, compares his entrance into heaven for us unto the entrance of the high priest into the holy place, which was with the blood of bulls and goats upon him, <580912>Hebrews 9:12, 13; our Savior's being with his own blood, so presenting himself that his former oblation might have its perpetual efficacy, until the many sons given unto him are brought to glory. And herein his intercession consisteth, being nothing, as it were, but his oblation continued. He was a "Lamb slain from the foundation of the world," <661308>Revelation 13:8. Now, his intercession before his actual oblation in the fullness of time being nothing but a presenting of the engagement that was upon him for the work in due time to be accomplished, certainly that which follows it is nothing but a presenting of what according to that engagement is fulfilled; so that it is nothing but a continuation of his oblation in postulating, by remembrance and declaration of it, those things which by it were procured. How, then is it possible that the one of these should be of larger compass and extent than the other? Can he be said to offer for them for whom he doth not intercede, when his intercession is nothing but a presenting of his oblation in the behalf of them for whom he suffered, and for the bestowing of those good things which by that were purchased.
244
IV. Again: if the oblation and death of Christ procured and obtained that
every good thing should be bestowed which is actually conferred by the intervening of his intercession, then they have both of them the same aim, and are both means tending to one and the same end. Now, for the proof of this supposal, we must remember that which we delivered before concerning the compact and agreement that was between the Father and the Son, upon his voluntary engaging of himself unto this great work of redemption; for upon that engagement, the Lord proposed unto him as the end of his sufferings, and promised unto him as the reward of his labors, the fruit of his deservings, every thing which be afterward intercedeth for. Many particulars I before instanced in, and therefore now, to avoid repetition, will wholly omit them, referring the reader to chapter III for satisfaction: only, I shall demand what is the ground and foundation of our Savior's intercession, understanding it to be by the way of entreaty, either virtual or formal, as it may be conceived to be either real or oral, for the obtaining of any thing. Must it not rest upon some promise made unto him? or is there any good bestowed that is not promised? Is it not apparent that the intercession of Christ doth rest on such a promise as <190208>Psalm 2:8, "Ask of me, and I will give thee the heathen for thine inheritance," etc? Now, upon what consideration was this promise and engagement made unto our savior? Was it not for his undergoing of that about which
"the kings set themselves, and the rulers took counsel together against him," <190202>Psalm 2:2?
which the apostles interpret of Herod and Pontius Pilate, with the people of the Jews, persecuting him to death, and doing to him
"whatsoever the hand and counsel of God had before determined to be done," <440427>Acts 4:27, 28.
The intercession of Christ, then, being founded on promises made unto him, and these promises being nothing but an engagement to bestow and actually collate upon them for whom he suffered all those good things which his death and oblation did merit and purchase, it cannot be but that he intercedeth for all for whom he died, that his death procured all and every thing which upon his intercession is bestowed; and until they are bestowed, it hath not its full fruits and effects. For that which some say,
245
namely, that the death of Christ doth procure that which is never granted, we shall see afterward whether it do not contradict Scripture, yea, and common sense.
V. Further: what Christ hath put together let no man presume to put
asunder; distinguish between them they may, but separate them they may not. Now, these things concerning which we treat (the oblation and intercession of Christ) are by himself conjoined, yea united, John 17; for there and then he did both offer and intercede. He did then as perfectly offer himself, in respect of his own will and intention, <431704>John 17:4, as on the cross; and as perfectly intercede as now in heaven: who, then, can divide these things, or put them asunder? especially considering that the Scripture affirmeth that the one of them without the other would have been unprofitable, 1<461517> Corinthians 15:17; for complete remission and redemption could not be obtained for us without the entering of our high priest into the most holy place, <580912>Hebrews 9:12.
VI. Lastly, A separating and dividing of the death and intercession of
Christ, in respect to the objects of them, cuts off all that consolation which any soul might hope to attain by an assurance that Christ died for him. That the doctrine of the general ransom is an uncomfortable doctrine, cutting all the nerves and sinews of that strong consolation which God is so abundantly willing that we should receive, shall be afterward declared. For the present, I will only show how it trencheth upon our comfort in this particular. The main foundation of all the confidence and assurance whereof in this life we may be made partakers (which amounts to "joy unspeakable, and full of glory") ariseth from this strict connection of the oblation and intercession of Jesus Christ; -- that by the one he hath procured all good things for us, and by the other he will procure them to be actually bestowed, whereby be doth never leave our sins, but follows them into every court, until they be fully pardoned and clearly expiated, <580926>Hebrews 9:26. He will never leave us until he hath saved to the uttermost them that come unto God by him. His death without his resurrection would have profited us nothing; all our faith in him had been in vain, 1<461517> Corinthians 15:17. So that separated from it, with the intercession following, either in his own intention or in the several procurements of the one or the other, it will yield us but little consolation;
246
but in this connection it is a sure bottom for a soul to build upon, <580725>Hebrews 7:25.
"What good will it do me to be persuaded that Christ died for my sins, if, notwithstanding that, my sins may appear against me for my condemnation, where and when Christ will not appear for my justification?"
If you will ask, with the apostle, "Who is he that condemneth?" "It is Christ that died," it may easily be answered, <450834>Romans 8:34. "Why, God by his law may condemn me, notwithstanding Christ died for me!" Yea, but saith the apostle, "He is risen again, and sitteth at the right hand of God, making intercession for us" He rests not in his death, but he will certainly make intercession for them for whom he died: and this alone gives firm consolation. Our sins dare not appear, nor any of our accusers against us, where he appeareth for us. Cavilling objections against this text shall be afterward considered; and so I hope I have sufficiently confirmed and proved what in the beginning of this chapter I did propose about the identity of the object of the oblation and intercession of Jesus Christ.
247
CHAPTER 8
OBJECTIONS AGAINST THE FORMER PROPOSAL ANSWERED
By what was said in the last chapter, it clearly appears that the oblation and intercession of Christ are of equal compass and extent in respect of their objects, or the persons for whom he once offered himself and does continually intercede, and so are to be looked on as one joint means for the attaining of a certain proposed end; which what it is comes next to be considered. But because I find some objections laid by some against the former truth, I must remove them before I proceed; which I shall do "as a man removeth dung until it be all gone."
The sum of one of our former arguments was, -- That to sacrifice and intercede belong both to the same person, as high priest; which name none can answer, neither hath any performed that office, until both by him be accomplished. Wherefore, our Savior being the most absolute, and, indeed, the only true high priest, in whom were really all those perfections which in others received a weak typical representation, doth perform both these in the behalf of them for whose sakes he was such.
I. An argument not unlike to this I find by some to be undertaken to be
answered, being in these words proposed, "The ransom and mediation of Christ is no larger than his office of priest, prophet, and king; but these offices pertain to his church and chosen therefore his ransom pertains to them only."
The intention and meaning of the argument is the same with what we proposed, -- namely, that Christ offered nothing for them for whom he is no priest, and he is a priest only for them for whom he does also intercede. If afterward I shall have occasion to make use of this argument, I shall, by the Lord's assistance, give more weight and strength to it than it seems to have in their proposal, whose interest it is to present it as slightly as possible, that they may seem fairly to have waived it. But the evasion, such as it is, let us look upon.
248
"This," saith the answerer, "is a sober objection;" which friendly term I imagined at first he had given for this reason, because he found it kind and easy to be satisfied. But reading the answer and finding that, so wide from yielding any color or appearance of what was pretended, it only served him to vent some new, weak, false conceptions, I imagined that it must be some other kindness that caused him to give this "objection," as he calls it, so much milder an entertainment than those others, which equally gall him, which hear nothing but, "This is horrid, that blasphemy, that detestable, abominable, and false," as being, indeed, by those of his persuasion neither to be endured nor avoided. And at length I conceived that the reason of it was intimated in the first words of his pretended answer; which are, that "this objection doth not deny the death of Christ for all men, but only his ransom and mediation for all men." Now, truly, if it be so, I am not of his judgment, but so far from thinking it a "sober objection," that I cannot be persuaded that any man in his right wits would once propose it. That Christ should die for all, and yet not be a ransom for all, himself affirming that he came to "give his life a ransom for many," <402028>Matthew 20:28, is to me a plain contradiction. The death of Christ, in the first most general notion and apprehension thereof, is a ransom. Nay, do not this answerer and those who are of the same persuasion with him make the ransom of as large extent as any thing in, or about, or following the death of Christ? Or have they yet some farther distinction to make, or rather division about the ends of the death of Christ? as we have had already: "For some he not only paid a ransom, but also intercedeth for them; which be doth not for all for whom he paid a ransom." Will they now go a step backward, and say that for some he not only died, but also paid a ransom for them; which he did not for all for whom he died? Who, then, were those that he thus died for? They must be some beyond all and every man; for, as they contend, for them he paid a ransom. But let us see what he says farther; in so easy a cause as this it is a shame to take advantages.
"The answer to this objection," saith be, "is easy and plain in the Scripture, for the mediation of Christ is both more general and more special; -- more general, as he is the `one mediator between God and men," 1<540205> Timothy 2:5; and more special, as he is `the mediator of the new testament, that they which are called might receive the promise of eternal inheritance' <580915>Hebrews 9:15.
249
According to that it is said, `He is the Savior of all men, specially of those that believe,' 1<540410> Timothy 4:10. So in all the offices of Christ, the priest, the prophet, the king, there is that which is more general, and that which is more special and peculiar."
And this is that which he calls a clear and plain answer from the Scripture, leaving the application of it unto the argument to other men's conjecture; which, as far as I can conceive, must be thus: -- It is true Christ paid a ransom for none but those for whom he is a mediator and priest; but Christ is to be considered two ways:
First, As a general mediator and priest for all; secondly, As a special mediator and priest for some. Now, he pays the ransom as a general mediator. This I conceive may be some part of his meaning; for in itself the whole is in expression so barbarous and remote from common sense, -- in substance such a wild, unchristian madness, as contempt would far better suit it than a reply. The truth is, for sense and expression in men who, from their manual trades, leap into the office of preaching and employment of writing, I know no reason why we should expect. Only, it can never enough be lamented that wildness, in such tattered rags, should find entertainment, whilst sober truth is shut out of doors; for what, I pray you, is the meaning of this distinction, "Christ is either a general mediator between God and man, or a special mediator of the new testament?" Was it ever heard before that Christ was any way a mediator but as he is so of the new testament? A mediator is not of one; all mediation respects an agreement of several parties; and every mediator is the mediator of a covenant. Now, if Christ be a mediator more generally than as he is so of the new covenant, of what covenant, I beseech you, was that? Of the covenant of works? Would not such an assertion overthrow the whole gospel? Would it not be derogatory to the honor of Jesus Christ that he should be the mediator of a canceled covenant? Is it not contrary to Scripture, affirming `him a "surety" (not of the first, but) "of a better testament?" <580722>Hebrews 7:22. Are not such bold assertors fitter to be catechized than to preach? But we must not let it pass thus. The man harps upon something that he hath heard from some Arminian doctor, though he hath dad the ill-hap so poorly to make out his conceptions. Wherefore, being in some measure acquainted with their occasions, which they color with those texts of Scripture which are here produced, I shall
250
briefly remove the poor shift, that so our former argument may stand unshaken.
The poverty of the answer, as before expressed, hath been sufficiently already declared. The fruits of Christ's mediation have been distinguished by some into those that are more general and those which are more peculiar, which, in some sense, may be tolerable; but that the offices of Christ should be said to be either general or peculiar, and himself in relation to them so considered, is a gross, unshaped fancy. I answer, then, to the thing intended, that we deny any such general mediation, or function of office in general, in Christ, as should extend itself beyond his church or chosen. It was his "church" which he "redeemed with his own blood," <442028>Acts 20:28; his "church" that
"he loved and gave himself for it, that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church," <490525>Ephesians 5:25-27.
They were his "sheep" he "laid down his life for," <431015>John 10:15; and "appeareth in heaven for us," <580924>Hebrews 9:24. Not one word of mediating for any other in the Scripture. Look upon his incarnation. It was "because the children were partakers of flesh and blood," <580214>Hebrews 2:14; not because all the world were so. Look upon his oblation: "For their sakes," saith he, ("those whom thou hast given me,") "dolsanctify myself," <431719>John 17:19; that is, to be an oblation, which was the work he had then in hand. Look upon his resurrection:
"He was delivered for our offenses, and was raised again for our justification," <450425>Romans 4:25.
Look upon his ascension: "I go," saith he, "to my Father and your Father, and that to prepare a place for you," <431402>John 14:2. Look upon his perpetuated intercession. Is it not to "save to the uttermost them that come unto God by him?" <580725>Hebrews 7:25. Not one word of this general mediation for all. Nay, if you will hear himself, he denies in plain terms to mediate for all: "I pray not," saith he, "for the world, but for them which then hast given me," <431709>John 17:9.
But let us see what is brought to confirm this distinction. 1<540205> Timothy 2:5 is quoted for the maintenance thereof: "For there is one God, and one
251
mediator between God and men, the man Christ Jesus." What then, I pray? what will be concluded hence? Cannot Christ be a mediator between God and men, but he must be a mediator for all men? Are not the elect men? do not the children partake of flesh and blood? doth not his church consist of men? What reason is there to assert, out of an indefinite proposition, a universal conclusion? Because Christ was a mediator for men (which were true had he been so only for his apostles), shall we conclude therefore he was so for all men? "Apage nugas!" But let us see another proof, which haply may give more strength to the uncouth distinction we oppose, and that is 1<540410> Timothy 4:10, "Who is the Savior of all men, specially of those that believe." Had it been, "Who is the Mediator of all men, specially of them that believe," it had been more likely. But the consciences, or at least the foreheads of these men! Is there any word here spoken of Christ as mediator? Is it not the "living God" in whom we trust that is the Savior here mentioned, as the words going before in the same verse are? And is Christ called so in respect of his mediation? That God the Father is often called Savior I showed before, and that he is here intended, as is agreed upon by all sound interpreters, so also it is clear from the matter in hand, which is the protecting providence of God, general towards all, special and peculiar towards his church. Thus he is said to "save man and beast," <193606>Psalm 36:6, Anqrwp> iouv kai< kthn> h sw>seiv ku>rie, rendering the Hebrew, [1vi/T by sw>seiv, "Thou shalt save or preserve." It is God, then, that is here called the "Savior of all," by deliverance and protection in danger, of which the apostle treats, and that by his providence, which is peculiar towards believers; and what this makes for a universal mediation I know not.
Now, the very context in this place will not admit of any other interpretation; for the words render a reason why, notwithstanding all the injury and reproaches wherewith the people of God are continually assaulted, yet they should cheerfully go forward to run with joy the race that is set before them; even because as God preserveth all (for "in him we live, and move, and have our being," <441728>Acts 17:28; <19E514>Psalm 145:14-16), so that he will not suffer any to be injured and unrevenged, <010905>Genesis 9:5, so is he especially the preserver of them that do believe; for they are as the apple of his eye, <380208>Zechariah 2:8; <053210>Deuteronomy 32:10. So that if he should suffer them to be pressed for a season, yet let them not let go their
252
hope and confidence, nor be weary of well-doing, but still rest on and trust in him. This encouragement being that which the apostle was to lay down, what motive would it be hereunto to tell believers that God would have those saved who neither do nor ever will or shall believe? -- that I say nothing how strange it seems that Christ should be the Savior of them who are never saved, to whom he never gives grace to believe, for whom be denies to intercede, <431709>John 17:9; which yet is no small part of his mediation whereby he saves sinners. Neither the subject, then, nor the predicate proposition, "He is the Savior of all men," is rightly apprehended by them who would wrest it to the maintenance of universal redemption. For the subject, "He," it is God the Father, and not Christ the mediator; and for the predicate, it is a providential preservation, and not a purchased salvation that is intimated; -- that is, the providence of God protecting and governing all. but watching in an especial manner for the good of them that are his, that they be not always unjustly and cruelly traduced and reviled, with other pressures, that the apostle here rests upon; as also he shows that it was his course to do, 2<470109> Corinthians 1:9,10:
"But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead: who delivered us from so great a death, and doth deliver us: in whom we trust that he will yet deliver us;" for "he is the Savior of all men, specially of those that believe."
If any shall conceive that these words ("Because we hope in the living God, who is," etc.) do not render an account of the ground of Paul's confidence in going through with his labors and afflictions, but rather are an expression of the head and sum of that doctrine for which he was so turmoiled and afflicted, I will not much oppose it; for then, also, it includes nothing but an assertion of the true God and dependence on him, in opposition to all the idols of the Gentiles, and other vain conceits whereby they exalted themselves into the throne of the Most High. But that Christ should be said to be a Savior of, --
1. Those who are never saved from their sins, as he saves his people, <400121>Matthew 1:21; --
2. Of those who never hear one word of saving or a Savior; --
253
3. That he should be a Savior in a twofold sense, --
(1.) For all,
(2.) For believers; --
4. That to believe is the condition whereby Christ becomes a Savior in an especial manner unto any, and that condition not procured nor purchased by him; -- that this, I say, is the sense of this place, "credat Judaeus Apella:" To me nothing is more certain than that to whom Christ is in any sense a Savior in the work of redemption, he saves them to the uttermost from all their sins of infidelity and disobedience, with the saving of grace here and glory hereafter.
II. Farther attempts, also, there are to give strength to this evasion, and so
to invalidate our former argument, which I must also remove.
"Christ," say they, f254 "in some sort intercedeth and putteth in for transgressors, even the sons of men, yet in and of the world, that the Spirit may so still unite and bless those that believe on him, and so go forth in their confessions and conversations, and in the ministration of the gospel by his servants, that those among whom they dwell and converse might be convinced and brought to believe the report of the gospel, <235312>Isaiah 53:12; as once, <422334>Luke 23:34; as himself left a pattern to us, <432121>John 21:21-23; that so the men of the world might be convinced, and the convinced allured to Christ and to God in him, <400514>Matthew 5:14-16; yea, so as that he doth in some measure enlighten every man that cometh into the world, <430109>John 1:9. But in a more special manner doth he intercede," etc.
Here is a twofold intercession of Christ as mediator: --
1. For all sinners, that they may believe (for that is it which is intended by the many cloudy expressions wherein it is involved).
2. For believers, that they may be saved. It is the first member of the distinction which we oppose; and therefore must insist a little upon it.
First, Our author saith, "It is an interceding in some sort." I ask, in what sort? Is it directly, or indirectly? Is it by virtue of his blood shed for them, or otherwise? Is it with an intention and desire to obtain for them the good things interceded for, or with purpose that they shall go without them? Is
254
it for all and every man, or only for those who live in the outward pale of the church? Is faith the thing required for them, or something else? Is that desired absolutely, or upon some condition? All which queries must be clearly answered before this general intercession can be made intelligible.
First, Whether it be directly or indirectly, and by consequence only, that this intercession after a sort is used, for that thing interceded for is represented not as the immediate issue or aim of the prayer of Christ, but as a reflex arising from a blessing obtained by others; for the prayer set down is that God would so bless believers, that those amongst whom they dwell may believe the report of the gospel. It is believers that are the direct object of this intercession, and others are only glanced at through them. The good also so desired for them is considered either as an accident that may come to pass, or follow the flourishing of believers, kata< sumbebhko>v, or as an end intended to be accomplished by it. If the first, then their good is no more intended than their evil. If the latter, why is it not effected? why is not the intention of our Savior accomplished? Is it for want of wisdom to choose suitable and proportionable means to the end proposed? or is it for want of power to effect what he intendeth?
Secondly, Is it by virtue of his blood shed for them, or otherwise? -- If it be, then Christ intercedeth for them that they may enjoy those things which for them by his oblation he did procure; for this it is to make his death and blood-shedding to be the foundation of his intercession; then it follows that Christ by his death procured faith for all, because he intercedeth that all may believe, grounding that intercession upon the merit of his death. But, first, this is more than the assertors of universal redemption will sustain; among all the ends of the death of Christ by them assigned, the effectual and infallible bestowing of faith on those for whom he died is none: secondly, if by his death he hath purchased it for all, and by intercession entreateth for it, why is it not actually bestowed on them? is not a concurrence of both these sufficient for the making out of that one spiritual blessing? -- But, secondly, If it be not founded on his death and blood-shedding, then we desire that they would describe unto us this intercession of Christ, differing from his appearing for us in heaven sprinkled with his own blood.
255
Thirdly, Doth he intercede for them that they should believe, with an intention or desire that they should do so, or no? If not, it is but a mock intercession, and an entreaty for that which he would not have granted. If so, why is it not accomplished? why do not all believe? Yea, if he died for all, and prayed for all, that they might believe, why are not all saved? for Christ is always heard of his Father, <431142>John 11:42.
Fourthly, Is it for all and every one in the world that Christ makes this intercession, or only for those who live within the pale of the church? If only for these latter, then this doth not prove a general intercession for all, but only one more large than that for believers; for if he leaves out any one in the world, the present hypothesis falls to the ground. If for all, how can it consist in that petition, "that the Spirit would so lead, guide, and bless believers, and so go forth in the ministration of the gospel by his servants, that others (that is, all and every one in the world) may be convinced and brought to believe?" How,I say, can this be spoken with any reference to those millions of souls that never see a believer, that hear no report of the gospel?
Fifthly, If his intercession be for faith, then either Christ intercedeth for it absolutely, that they may certainly have it, or upon condition, and that either on the part of God or man. -- If absolutely, then all do actually believe; or that is not true, the Father always bears him, <431142>John 11:42. If upon condition on the part of God, it can be nothing but this, if he will or please. Now, the adding of this condition may denote in our Savior two things: --
1. A nescience of what is, his Father's will in the thing interceded for: which, first, cannot stand with the unity of his person as now in glory; and, secondly, cannot be, because he hath the assurance of a promise to be heard in whatever he asketh, <190208>Psalm 2:8. Or,
2. An advancement of his Father's will, by submission to that as the prime cause of the good to be bestowed; which may well stand with absolute intercession, by virtue whereof all must believe. -- Secondly, Is it a condition on the part of those for whom he doth intercede? Now, I beseech you, what condition is that? where in the Scripture assigned? where is it said that Christ doth intercede for men that they may have faith if they do such and such things? Nay, what condition can rationally be
256
assigned of this desire? "Some often intimate that it is, if they suffer the Spirit to have his work upon their hearts, and obey the grace of God." Now, what is it to obey the grace of God? Is it not to believe? Therefore, it seems that Christ intercedeth for them that they may believe, upon condition that they do believe. Others, more cautiously, assert the good using of the means of grace that they do enjoy to be the condition upon which the benefit of this intercession doth depend. But again, --
1. What is the good using of the means of grace but submitting to them, that is, believing? and so we are as before.
2. All have not the means of grace, to use well or ill.
3. Christ prays that they may use the means of grace well, or he doth not. If not, then how can he pray that they may believe, seeing to use well the means of grace, by yielding obedience unto them, is indeed to believe? If he do, then he doth it absolutely, or upon condition, and so the argument is renewed again as in the entrance. Many more reasons might be easily produced to show the madness of this assertion, but those may suffice. Only we must look upon the proof and confirmations of it.
First, then, the words of the prophet Isaiah, <235312>Isaiah 53:12, "He made intercession for the transgressors," are insisted on. -- Ans. The transgressors here, for whom our Savior is said to make intercession, are either all the transgressors for whom he suffered, as is most likely from the description we have of them, <235306>Isaiah 53:6, or the transgressors only by whom he suffered, that acted in his sufferings, as some suppose. If the first, then this place proves that Christ intercedes for all those for whom be suffered; which differs not from that which we contend for. If the latter, then we may consider it as accomplished. How he then did it, so it is here foretold that he should, which is the next place urged, namely, --
<422334>Luke 23:34, "Then said Jesus, Father, forgive them; for they know not what they do" --
Ans. The conclusion which from these words is inferred being, "Therefore there is a general intercession for all, that they may believe," I might well leave the whole argument to the silent judgment of men, without any farther opening and discovery of its invalidity and weakness; but because the ablest of that side have usually insisted much on this place for a
257
general successless intercession, I will a little consider the inference its dependence on these words of the gospel, and search whether it have any appearance of strength in it. To which end we must observe, --
Secondly, That this prayer is not for all men, but only for that handful of the Jews by whom be was crucified. Now, from a prayer for them to infer a prayer for all and every man that ever were, are, or shall be, is a wild deduction.
It doth not appear that he prayed for all his crucifers neither, but only for those who did it out of ignorance, as appears by the reason annexed to his supplication: "For they know not what they do." And though, <440317>Acts 3:17, it is said that the rulers also did it ignorantly, yet that all of them did so is not apparent; that some did is certain from that place; and so it is that some of them were converted, as afterward. Indefinite propositions must not in such things be made universal. Now, doth it follow that because Christ prayed for the pardon of their sins who crucified him out of ignorance, as some of them did, that therefore he intercedeth for all that they may believe; crucifers who never once heard of his crucifying?
Thirdly, Christ in those words doth not so much as pray for those men that they might believe, but only that that sin of them in crucifying of him might be forgiven, not laid to their charge. Hence to conclude, therefore he intercedeth for all men that they may believe, even because he prayed that the sin of crucifying himself might be forgiven them that did it, is a strange inference.
Fourthly, There is another evident limitation in the business; for among his crucifiers he prays only for them that were present at his death, amongst whom, doubtless, many came more out of curiosity, to see and observe, as is usual in such cases, than out of malice and despite. So that whereas some urge that notwithstanding this prayer, yet the chief of the priests continued in their unbelief, it is not to the purpose, for it cannot be proved that they were present at his crucifying.
Fifthly, It cannot be affirmed with any probability that our Savior should pray for all and every one of them, supposing some of them to be finally impenitent: for he himself knew full well "what was in man," <430225>John 2:25; yea, he "knew from the beginning who they were that believed not,"
258
<430664>John 6:64. Now, it is contrary to the rule which we have, 1<620516> John 5:16, "There is a sin unto death," etc., to pray for them whom we know to be finally impenitent, and to sin unto death.
Sixthly, It seems to me that this supplication was effectual and successful, that the Son was heard in this request also, faith and forgiveness being granted to them for whom he prayed; so that this makes nothing for a general, ineffectual intercession, it being both special and effectual: for, Acts 3, of them whom Peter tells, that they "denied the Holy One, and desired a murderer," <440314>Acts 3:14, "and killed the Prince of Life," <440315>Acts 3:15, -- of these, I say, five thousand believed: chap. :44, "Many of them which heard the word believed, and the number of them was about five thousand." And if any others were among them whom our Savior prayed for, they might be converted afterward. Neither were the rulers without the compass of the fruits of this prayer; for "a great company of the priests were obedient to the faith," <440607>Acts 6:7. So that nothing can possibly be hence inferred for the purpose intended.
Seventhly, We may, nay we must, grant a twofold praying in our Saviorone, by virtue of his office as he was mediator; the other, in answer of his duty, as he was subject to the law. It is true, he who was mediator was made subject to the law; but yet those things which be did in obedience to the law as a private person were not acts of mediation, nor works of him as mediator, though of him who was mediator. Now, as he, was subject to the law, our Savior was bound to forgive offenses and wrongs done unto him, and to pray for his enemies; as also he had taught us to do, whereof in this he gave us an example: <400544>Matthew 5:44,
"I say unto you, Love your enemies, bless them that curse you, do good to them that hate you, and pray for them which despitefully use you, and persecute you;"
which doubtless he inferreth from that law, <031918>Leviticus 19:18,
"Thou shalt not avenge, nor bear any grudge against the children of thy people, but thou shalt love thy neighbor as thyself,"
-- quite contrary to the wicked gloss put upon it by the Pharisees. And in this sense our Savior here, as a private person, to whom revenge was forbidden, pardon enjoined, prayer commanded, prays for his very
259
enemies and crucifers; which doth not at all concern his interceding for us as mediator, wherein he was always heard, and so is nothing to the purpose in hand.
Again, <431721>John 17:21-23 is urged to confirm this general intercession, which we have exploded; our Savior praying that, by the unity, concord, and flourishing of his servants, the world might believe and know that God had sent him. From which words, though some make a seeming flourish, yet the thing pretended is no way confirmed; for, --
First, If Christ really intended and desired that the whole world, or all men in the world, should believe, he would also, no doubt, have prayed for more effectual means of grace to be granted unto them than only a beholding of the blessed condition of his (which yet is granted only to a small part of the world); at least for the preaching of the word to them all that by it, as the only ordinary way, they might come to the knowledge of him. But this we do not find that ever he prayed for, or that God hath granted it; nay, he blessed his Father that so it was not, because so it seemed good in his sight, <401125>Matthew 11:25, 26.
Secondly, Such a gloss or interpretation must not be put upon the place as should run cross to the express words of our Savior, <431709>John 17:9, "I pray not for the world;" for if he here prayed that the world should have true, holy, saving faith, he prayed for as great a blessing and privilege for the world as any he procured or interceded for his own. Wherefore, --
Thirdly, Say some, the world is here taken for the world of the elect, the world to be saved, -- God's people throughout the world. Certain it is that the world is not here taken properly pro mundo continente, for the world containing, but figuratively pro mundo contento, for the world contained, or men in the world. Neither can it be made appear that it must be taken universally, for all the men in the world, as seldom it is in the Scripture, which afterward we shall make appear; but it may be understood indefinitely, for men in the world, few or more, as the elect are in their several generations. But this exposition, though it hath great authors I cannot absolutely adhere unto, because through this whole chapter the world is taken either for the world of reprobates, opposed to them that are given to Christ by his Father, or for the world of unbelievers
260
(the same men under another notion), opposed to them who are committed to his Father by Christ Wherefore I answer, --
Fourthly, That by believing, <431721>John 17:21, and knowing, <431723>John 17:23, is not meant believing in a strict sense, or a saving comprehension and receiving of Jesus Christ, and so becoming the sons of God, -- which neither ever was, nor ever will be, fulfilled in every man in the world, nor was ever prayed for, -- but a conviction and acknowledgment that the Lord Christ is not, what before they had taken him to be, a seducer and a false prophet, but indeed what he said, one that came out from God, able to protect and do good for and to his own: which kind of conviction and acknowledgment that it is often termed believing in the Scripture is more evident than that it should need to be proved; and that this is here meant the evidence of the thing is such as that it is consented unto by expositors of all sorts. Now, this is not for any good of the world, but for the vindication of his people and the exaltation of his own glory; and so proves not at all the thing in question. But of this word "world" afterward.
The following place of Matthew, <400515>Matthew 5:15, 16 (containing some instructions given by our Savior to his apostles, so to improve the knowledge and light which of him they had, and were farther to receive, in the preaching of the word and holiness of life, that they might be a means to draw men to glorify God) is certainly brought in to make up a show of a number, as very many other places are, the author not once considering what is to be proved by them, nor to what end they are used; and therefore without farther inquiry may well be laid aside, as not it all belonging to the business in hand, nor to be dragged within many leagues of the conclusion, by all the strength and skill of Mr. More.
Neither is that other place of John, <430109>John 1:9, any thing more advisedly or seasonably urged, though wretchedly glossed, and rendered, "In some measure enlightening every one that comes into the world." The Scripture says that "Christ is the true Light, that lighteth every man that cometh into the world;" In some measure," says Mr. More. Now, I beseech you, in what measure is this? How far, unto what degree, in what measure, is illumination from Christ? by whom or by what means, separated from him, independent of him, is the rest made up? who supplies the defect of Christ? I know your aim is to hug in your illumination by the light of
261
nature, and I know not what common helps that you dream of, towards them who are utterly deprived of all gospel means of grace, and that not only for the knowledge of God as Creator, but also of him as in Christ the Redeemer: but whether the calves of your own setting up should be thus sacrificed unto, with wresting and perverting the word of God, and undervaluing of the grace of Christ, you will one day, I hope, be convinced. It sufficeth us that Christ is said to enlighten every one, because he is the only true light, and every one that is enlightened receiveth his light from him, who is the sum, the fountain thereof. And so the general defense of this general, ineffectual intercession is vanished. But yet farther, it is particularly replied, concerning the priesthood of Christ, that, --
III. "As a priest in respect of one end, he offered sacrifice, -- that is,
propitiation for all men, <580209>Hebrews 2:9, <580926>9:26; <430129>John 1:29; 1<620202> John 2:2; -- in respect of all the ends, propitiation, and sealing the new testament, and testification to the truth; -- and of the uttermost end in all, for his called and chosen ones, <580914>Hebrews 9:14, 15; <402628>Matthew 26:28." (What follows after, being repeated out of another place, hath been already answered.)
Ans. First, These words, as here placed, have no tolerable sense in them, neither is it an easy thing to gather the mind of the author out of them, so far are they from being a clear answer to the argument, as was pretended. Words of Scripture, indeed, are used, but wrested and corrupted, not only to the countenance of error, but to bear a part in unreasonable expressions. For what, I pray, is the meaning of these words: "He offered sacrifice in respect of one end, then of all ends, then of the uttermost end in all?" To inquire backwards: --
1. What is this "uttermost end in all?" Is that "in all," in or among all the ends proposed and accomplished? or in all those for whom he offered sacrifice? or is it the uttermost end and proposal of God and Christ in his oblation? If this latter, that is the glory of God; now there is no such thing once intimated in the places of Scripture quoted, <580914>Hebrews 9:14, 15; <402628>Matthew 26:28.
2. Do those places hold out the uttermost end of the death of Christ (subordinate to God's glory)? Why, in one of them it is the obtaining of
262
redemption, and in the other the shedding of his blood for the remission of sins is expressed! Now, all this you affirm to be the first end of the death of Christ, in the first words used in this place calling it "propitiation," -- that is, an atonement for the remission of sins; which remission of sins and redemption are for the substance one and the same, both of them the immediate fruits and first end of the death of Christ, as is apparent, <490107>Ephesians 1:7; <510114>Colossians 1:14. So here you have confounded the first and last end of the death of Christ, spoiling, indeed, and casting down (as you may lawfully do, for it is your own), the whole frame and building, whose foundation is this, that there be several and diverse ends of the death of Christ towards several persons, so that some of them belong unto all, and all of them only to some; which is the prwt~ on yeud~ ov of the whole book.
3. Christ's offering himself to put away sin, out of <580926>Hebrews 9:26, [you make to be] the place for the first end of the death of Christ, and his sledding of his blood for the remission of sins, from <402608>Matthew 26:8, to be the last! Pray, when you write next, give us the difference between these two.
4. You say, "He offered sacrifice in respect of one end, -- that is, propitiation for all men." Now, truly, if ye know the meaning of sacrifice and propitiation, this will scarce appear sense unto you upon a second view.
But, [secondly,] to leave your words and take your meaning, it seems to be this, in respect of one end that Christ proposed to himself in his sacrifice, he is a priest for all, be aimed to attain and accomplish it for them; but in respect of other ends, he is so only for his chosen and called. Now, truly, this is an easy kind of answering, which, if it will pass for good and warrantable, you may easily disappoint all your adversaries, even first by laying down their arguments, then saying your own opinion is otherwise; for the very thing that is here imposed on us for an answer is the to< krino>menon, the chief matter in debate. We absolutely deny that the several ends of the death of Christ, or the good things procured by his death, are thus distributed as is here pretended. To prove our assertion, and to give a reason of our denial of this dividing of these things in respect of their objects, we produce the argument above proposed concerning the
263
priesthood of Christ; to which the answer given is a bare repetition of the thing in question.
But you will say divers places of Scripture are quoted for the confirmation of this answer. But these, as I told you before, are brought forth for pomp and show, nothing at all being to be found in them to the business in hand; such are <580926>Hebrews 9:26; <430129>John 1:29. For what consequence is there from an affirmation indefinite, that Christ bare or took away sin, to this, that he is a priest for all and every one in respect of propitiation? Besides, in that of <430109>John 1:9 there is a manifest allusion to the paschal lamb, by which there was a typical, ceremonial purification and cleansing of sin; which was proper only to the people of Israel, the type of the elect of God, and not of all in the world, of all sorts, reprobates and unbelievers also. Those other two Places of <580209>Hebrews 2:9, 1<620202> John 2:2, shall be considered apart, because they seem to have some strength for the main of the cause; though apparently there is no word in them that can be wrested to give the least color to such an uncouth distinction as that which we oppose. And thus our argument from the equal objective extent of the oblation and intercession of Jesus Christ is confirmed and vindicated, and, withal, the means used by the blessed Trinity for the accomplishment of the proposed end unfolded; which end, what it was, is next to be considered.
264
BOOK 2
CHAPTER 1.
SOME PREVIOUS CONSIDERATIONS TO A MORE PARTICULAR INQUIRY AFTER THE PROPER END AND EFFECT
OF THE DEATH OF CHRIST.
The main thing upon which the whole controversy about the death of Christ turneth, and upon which the greatest weight of the business dependeth, comes next to our consideration, being that which we have prepared the way unto by all that hath been already said. It is about the proper end of the death of Christ; which whoso can rightly constitute and make manifest may well be admitted for a day's-man and umpire in the whole contestation: for if it be the end of Christ's death which most of our adversaries assign, we will not deny but that Christ died for all and every one; and if that be the end of it which we maintain so to be, they will not extend it beyond the elect, beyond believers. This, then, must be fully cleared and solidly confirmed by them who hope for any success in their undertakings. The end of the death of Christ we asserted, in the beginning of our discourse, to be our approximation or drawing nigh unto God; that being a general expression for the whole reduction and recovery of sinners from the state of alienation, misery, and wrath, into grace, peace, and eternal communion with him. Now, there being a twofold end in things, one of the worker, the other of the work wrought, we have manifested how that, unless it be either for want of wisdom and certitude of mind in the agent, in choosing and using unsuitable means for the attaining of the end proposed, or for want of skill and power to make use of and rightly to improve well proportioned means to the best advantage, these things are always coincident; the work effecteth what the workman intendeth. In the business in hand, the agent is the blessed Three in One, as was before declared; and the means whereby they collimed and aimed at the end proposed were the oblation and intercession of Jesus Christ, which are united, intending the same object, as was also cleared. Now, unless we will
265
blasphemously ascribe want of wisdom, power, perfection, and sufficiency in working unto the agent, or affirm that the death and intercession of Christ were not suitable and proportioned for the attaining the end proposed by it to be effected, we must grant that the end of these is one and the same. Whatsoever the blessed Trinity intended by them, that was effected; and whatsoever we find in the issue ascribed unto them, that by them the blessed Trinity intended. So that we shall have no cause to consider these apart, unless it be sometimes to argue from the one to the other; -- as, where we find any thing ascribed to the death of Christ, as the fruit thereof, we may conclude that that God intended to effect by it; and so also on the contrary.
Now, the end of the death of Christ is either supreme and ultimate, or intermediate and subservient to that last end.
1. The first is the glory of God, or the manifestation of his glorious attributes, especially of his justice, and mercy tempered with justice, unto us. The Lord doth necessarily aim at himself in the first place, as the chiefest good, yea, indeed, that alone which is good; that is, absolutely and simply so, and not by virtue of communication from another: and therefore in all his works, especially in this which we have in hand, the chiefest of all, he first intends the manifestation of his own glory; which also he fully accomplisheth in the close, to every point and degree by him intended. He "maketh all things for himself," <201604>Proverbs 16:4; and every thing in the end must "redound to the glory of God," 2<470415> Corinthians 4:15; wherein Christ himself is said to be "God's," 1<460323> Corinthians 3:23, serving to his glory in that whole administration that was committed to him. So, <490106>Ephesians 1:6, the whole end of all this dispensation, both of choosing us from eternity, redeeming us by Christ, blessing us with all spiritual blessings in him, is affirmed to be "the praise of the glory of his grace;" and, <490112>Ephesians 1:12, "That we should be to the praise of his glory." This is the end of all the benefits we receive by the death of Christ; for "we are filled with the fruits of righteousness, which are by Jesus Christ, unto the glory and praise of God," <500111>Philippians 1:11; -- which also is fully asserted, <503211>Philippians 2:11, "That every tongue should confess that Jesus Christ is Lord, to the glory of God the Father." This the apostle fully clears in the ninth to the Romans, where he so asserts the supreme dominion and independency of God in all his actions, his absolute
266
freedom from taking rise, cause, or occasion to his purposes, from any thing among us sons of men, doing all things for his own sake, and aiming only at his own glory. And this is that which in' the close of all shall be accomplished, when every creature shall say, "Blessing, and honor, and glory, and power, be unto him that sitteth upon the throne, and unto the Lamb for ever and ever," <660513>Revelation 5:13. But this is anj amfisbht> hton.
2. There is an end of the death of Christ which is intermediate and subservient to that other, which is the last and most supreme, even the sects which it hath in respect of us, and that is it of which we now treat; which, as we before affirmed, is the bringing of us unto God. Now, this, though in reference to the oblation and intercession of Christ it be one entire end, yet in itself, and in respect of the relation which the several acts therein have one to another, may be considered distinctly in two parts, whereof one is the end and the other the means for the attaining of that end; both the complete end of the mediation of Christ in respect of us. The ground and cause of this is the appointment of the Lord that there should be such a connection and coherence between the things purchased for us by Jesus Christ, that the one should be a means and way of attaining the other, -- the one the condition, and the other the thing promised upon that condition, but hath equally and alike procured for us by Jesus Christ; for if either be omitted in his purchase, the other would be vain and fruitless, as we shall afterward declare. Now, both these consist in a communication of God and his goodness unto us (and our participation of him by virtue thereof); and that either to grace or glory, holiness or blessedness, faith or salvation. In this last way they are usually called, faith being the means of which we speak, and salvation the end; faith the condition, salvation the promised inheritance. Under the name of faith we comprise all saving grace that accompanies it; and under the name of salvation, the whole " glory to be revealed," the liberty of the glory of the children of God, <450818>Romans 8:18, 21, -- all that blessedness which consisteth in an eternal fruition of the blessed God. With faith go all the effectual means thereof, both external and internal; -- the word and almighty sanctifying Spirit; all advancement of state and condition attending it, as justification, reconciliation, and adoption into the family of God; all fruits flowing from it in sanctification and universal holiness; with all other privileges and enjoyments of believers here, which follow the redemption and
267
reconciliation purchased for them by the oblation of Christ. A real, effectual, and infallible bestowing and applying of all these things, -- as well those that are the means as those that are the end, the condition as the thing conditioned about, faith and grace as salvation and glory, -- unto all and every one for whom he died, do we maintain to be the end proposed and effected by the blood-shedding of Jesus Christ, with those other acts of his mediatorship which we before declared to be therewith inseparably conjoined: so that every one for whom he died and offered up himself hath, by virtue of his death or oblation, a right purchased for him unto all these things, which in due time he shall certainly and infallibly enjoy; or (which is all one), the end of Christ's obtaining grace and glory with his Father was, that they might be certainly bestowed upon all those for whom he died, some of them upon condition that they do believe, but faith itself absolutely upon no condition at all. All which we shall farther illustrate and confirm, after we have removed some false ends assigned.
268
CHAPTER 2.
CONTAINING A REMOVAL OF SOME MISTAKES AND FALSE ASSIGNATIONS OF THE END OF THE DEATH OF CHRIST.
THAT the death, oblation, and blood-shedding of Jesus Christ is to be considered as the means for the compassing of an appointed end was before abundantly declared; and that such a means as is not in itself any way desirable but for the attaining of that end. Now, because that which is the end of any thing must also be good, for unless it be so it cannot be an end (for bonumet finis convertuntur), it must be either his Father's good, or his own good, or our good, which was the end proposed.
I. That it was not merely his own is exceedingly apparent. For in his
divine nature he was eternally and essentially partaker of all that glory which is proper to the Deity; which though in respect of us it be capable of more or less manifestation, yet in itself it is always alike eternally and absolutely perfect. And in this regard, at the close of all, he desires and requests no other glory but that which he had with his Father "before the world was," <431705>John 17:5. And in respect of his human nature, as he was eternally predestinated, without any foresight of doing or suffering, to be personally united, from the instant of his conception, with the second person of the Trinity, so neither while he was in the way did he merit any thing for himself by his death and oblation. He needed not to suffer for himself, being perfectly and legally righteous; and the glory that he aimed at, by "enduring the cross, and despising the shame," was not so much his own, in respect of possession, by the exaltation of his own nature, as the bringing of many children to glory, even as it was in the promise set before him, as we before at large declared. His own exaltation, indeed, and power over all flesh, and his appointment to be Judge of the quick and the dead, was a consequent of his deep humiliation and suffering; but that it was the effect and product of it, procured meritoriously by it, that it was the end aimed at by him in his making satisfaction for sin, that we deny. Christ hath a power and dominion over all, but the foundation of this dominion is not in his death for all; for he hath dominion over all things, being appointed "heir of them, and upholding them all by the word of his
269
power," <580102>Hebrews 1:2, 3. "He is set over the works of God's hands, and all things are put in subjection under him," <580207>Hebrews 2:7, 8. And what are those "all things," or what are amongst them, you may see in the place of the psalmist from whence the apostle citeth these words, <190805>Psalm 8:58. And did he die for all these things? Nay, hath he not power over the angels? are not principalities and powers made subject to him? Shall he not at the last day judge the angels? for with him the saints shall do it, by giving attestation to his righteous judgments, 1<460602> Corinthians 6:2, 3; -- and yet, is it not expressly said that the angels have no share in the whole dispensation of God manifested in the flesh, so as to die for them to redeem them from their sins? of which some had no need, and the others are eternally excluded: <580216>Hebrews 2:16,
"He took not on him the nature of angels; but he took on him the seed of Abraham,"
God setting him "king upon his holy hill of Zion," in despite of his enemies, to bruise them and to rule them "with a rod of iron," <190206>Psalm 2:6, 9, is not the immediate effect of his death for them, but rather all things are given into his hand out of the immediate love of the Father to his Son, <430335>John 3:35; <401127>Matthew 11:27. That is the foundation of all this sovereignty and dominion over all creatures, with this power of judging that is put into his hand.
Besides, be it granted (which cannot be proved) that Christ by his death did precure this power of judging, would any thing hence follow that might be beneficial to the proving of the general ransom for all? No, doubtless; this dominion and power of judging is a power of condemning as well as saving; it is "all judgment" that is committed to him, <430522>John 5:22.
"He hath authority given unto him to execute judgment, because he is the Son of man;"
that is, at that hour " when all that are in their graves shall hear his voice and come forth; they that have done good, unto the resurrection of life; and they that have done evil, to the resurrection of condemnation," verses 27 -- 29; 2<470510> Corinthians 5:10. Now, can it be reasonably asserted that Christ died for men to redeem them, that he might have power to condemn? Nay, do not these two overthrow one another? If he redeemed
270
thee by his death, then he did not aim at the obtaining of any power to condemn thee; if he did the latter, then that former was not in his intention.
2. Nor, secondly, was it his Father's good. I speak now of the proximate and immediate end and product of the death of Christ, not of the ultimate and remote, knowing that the supreme end of Christ's oblation, and all the benefits purchased and procured by it, was "the praise of his glorious grace;" but for this other, it doth not directly tend to the obtaining of any thing unto God, but of all good things from God to us. Arminius, with his followers, with the other Universalists of our days, affirm this to be the end proposed, that God might, his justice being satisfied, save sinners, the hinderance being removed by the satisfaction of Christ. He had by his death obtained a right and liberty of pardoning sin upon what condition he pleased: so that, after the satisfaction of Christ yielded and considered, "integrum Deo fuit" (as his words are), it was wholly in God's free disposal whether he would eave any or no; and upon what condition he would, whether of faith or of works "God," say they, "had a good mind and will to do good to human kind, but could not by reason of sin, his justice lying in the way; whereupon he sent Christ to remove that obstacle, that so he might, upon the prescribing of what condition he pleased, and its being by them fulfilled, have mercy on them," Now, because in this they place the chief, if not the sole, end of the oblation of Christ, I must a little show the falseness and folly of it; which may be done plainly by these following reasons: --
First, The foundation of this whole assertion seems to me to be false and erroneous, -- namely, that God could not have mercy on mankind unless satisfaction were made by his Son. It is true, indeed, supposing the decree, purpose, and constitution of God that so it should be, that so he would manifest his glory, by the way of vindicative justice, it was impossible that it should otherwise be; for with the Lord there is "no variableness, neither shadow of turning," <590117>James 1:17; 1<091529> Samuel 15:29: but to assert positively, that absolutely and antecedently to his constitution he could not have done it, is to me an unwritten tradition, the Scripture affirming no such thing, neither can it be gathered from thence in any good consequence. If any one shall deny this, we will try what the Lord will enable us to say unto it, and in the meantime rest contented in that of Augustine: "Though
271
other ways of saving us were not wanting to his infinite wisdom, yet certainly the way which he did proceed in was the most convenient, because we find he proceeded therein."f255
Secondly, This would make the cause of sending his Son to die to be a common love, or rather wishing that, he might do good or show mercy to all, and not an entire act of his will or purpose, of knowing, redeeming, and saving his elect; which we shall afterward disprove.
Thirdly, If the end of the death of Christ were to acquire a right to his Father, that notwithstanding his justice he might save sinners, then did he rather die to redeem a liberty unto God than a liberty from evil unto us, -- that his Father might be enlarged from that estate wherein it was impossible for him to do that which he desired, and which his nature inclined him to, and not that we might be freed frown that condition wherein, without this freedom purchased, it could not be but we must perish. If this be so, I see no reason why Christ should be said to come and redeem his people from their sins; but rather, plainly, to purchase this right and liberty for his Father. Now, where is there any such assertion, wherein is any thing of this nature in the Scripture? Doth the Lord say that he sent his Son out of love to himself, or unto us? Is God or are men made the immediate subject of good attained unto by this oblation? Rep. But it is said, that although immediately, and in the first place, this right did arise unto God by the death of Christ, yet that that also was to tend to our good, Christ obtaining that right, that the Lord might now bestow mercy on us, if we fulfilled the condition that he would propose. But I answer, that this utterly overthrows all the merit of the death of Christ towards us, and leaves not so much as the nature of merit unto it; for that which is truly meritorious indeed deserves that the thing merited, or procured and obtained by it, shall be done, or ought to be bestowed, and not only that it may be done. There is such a habitude and relation between merit and the thing obtained by it, whether it be absolute or arising on contract, that there ariseth a real right to the thing procured by it in them by whom or for whom it is procured. When the laborer hath wrought all day, do we say, "Now his wages may be paid,"or rather, "Now they ought to be paid"? Hath he not a right unto it? Was ever such a merit heard of before, whose nature should consist in this, that the thing procured by it might be bestowed, and not that it ought to be? And shall
272
Christ be said now to purchase by his meritorious oblation this only at his Father's hand, that he might bestow upon and apply the fullness of his death to some or all, and not that he should so do "To him that worketh," saith the apostle, "is the reward not reckoned of grace, but of debt," <450404>Romans 4:4. Are not the fruits of the death of Christ by his death as truly procured for us as if they had been obtained by our own working? And if so, though in respect of the persons on whom they are bestowed they are of free grace, yet in respect of the purchase, the bestowing of them is of debt.
Fourthly, That cannot be assigned as the complete end of the death of Christ, which being accomplished, it had not only been possible that not one soul might be saved, but also impossible that by virtue of it any sinful soul should be saved; for sure the Scripture is exceedingly full in declaring that through Christ we have remission of sins, grace, and glory (as afterward). But now, notwithstanding this, that Christ is said to have procured and purchased by his death such a right and liberty to his Father, that he might bestow eternal life upon all upon what conditions he would, it might very well stand that not one of those should enjoy eternal life: for suppose the Father would not bestow it, as he is by no engagement, according to this persuasion, bound to do (he had a right to do it, it is true, but that which is any one's right he may use or not use at his pleasure); again, suppose he had prescribed a condition of works which it had been impossible for them to fulfill; -- the death of Christ might have had its full end, and yet not one been saved. Was this his coming to save sinners, to "save that which was lost?" or could he, upon such an accomplishment as this, pray as he did,
"Father, I will that those whom thou hast given me be with me where I am; that they may behold my glory?" <431724>John 17:24.
Divers other reasons might be used to evert this fancy, that would make the purchase of Christ, in respect of us, not to be the remission of sins, but a possibility of it; not salvation, but a salvability; not reconciliation and peace with God, but the opening of a door towards it; -- but I shall use them in assigning the right end of the death of Christ.
Ask now of these, what it is that the Father can do, and will do, upon the death of Christ", by which means his justice, that before hindered the
273
execution of his good-will towards them, is satisfied? and they tell you it is the entering into a new covenant of grace with them, upon the performance of whose condition they shall have all the benefits of the death of Christ applied to them. But to us it seemeth that Christ himself, with his death and passion, is the chief promise of the new covenant itself, as <010315>Genesis 3:15; and so the covenant cannot be said to be procured by his death. Besides, the nature of the covenant overthrows this proposal, that they that are covenanted withal shall have such and such good things if they fulfill the condition, as though that all depended on this obedience, when that obedience itself, and the whole condition of it, is a promise of the covenant, <243108>Jeremiah 31:83, which is confirmed and sealed by the blood of Christ. We deny not but that the death of Christ hath a proper end in respect of God, -- to wit, the manifestation of his glory; whence he calls him "his servant, in whom he will be glorified," <234903>Isaiah 49:3. And the bringing of many sons to glory, wherewith he was betrusted, was to the manifestation and praise of his glorious grace; that so his love to his elect might gloriously appear, his salvation being borne out by Christ to the utmost parts of the earth. And this full declaration of his glory, by the way of mercy tempered with justice (for "he set forth Christ to be a propitiation through faith in his blood, that he might be just, and the justifier of him that believeth in Jesus," <450325>Romans 3:25, 26), is all that which accrued to the Lord by the death of his Son, and not any right and liberty of doing that which before he would have done, but could not for his justice. In respect of us, the end of the oblation and blood-shedding of Jesus Christ was, not that God might if he would, but that he shouldst, by virtue of that compact and covenant which was the foundation of the merit of Christ, bestow upon us all the good things which Christ aimed at and intended to purchase and procure by his offering of himself for us unto God; which is in the next place to be declared.
274
CHAPTER 3.
MORE PARTICULARLY OF THE IMMEDIATE END OF THE DEATH OF CHRIST, WITH THE SEVERAL WAYS WHEREBY IT IS DESIGNED.
WHAT the Scripture affirms in this particular we laid down in the entrance of the whole discourse; which now, having enlarged in explication of our sense and meaning therein, must be more particularly asserted, by an application of the particular places (which are very many) to our thesis as before declared, whereof this is the sum: -- "Jesus Christ., according to the counsel and will of his Father, did offer himself upon the cross, to the procurement of those things before recounted; and maketh continual intercession with this intent and purpose, that all the good things so procured by his death might be actually and infallibly bestowed on and applied to all and every one for whom he died, according to the will and counsel of God." Let us now see what the Scripture saith hereunto, the sundry places whereof we shall range under these heads: -- First, Those that hold out the intention and counsel of God, with our Savior's own mind; whose will was one with his Father's in this business. Secondly, Those that lay down the actual accomplishment or effect of his oblation, what it did really procure, effect, and produce. Thirdly, Those that point out the persons for whom Christ died, as designed peculiarly to be the object of this work of redemption in the end and purpose of God.
I. For the first, or those which hold out the counsel, purpose, mind,
intention, and will of God and our Savior in this work: <401811>Matthew 18:11, "The Son of man is come to save that which was lost;" which words he repeateth again upon another occasion, <421910>Luke 19:10. In the first place, they are in the front of the parable of seeking the lost sheep; in the other, they are in the close of the recovery of lost Zaccheus; and in both places set forth the end of Christs-coming, which was to do the will of his Father by the recovery of lost sinners: and that as Zaccheus was recovered by conversion, by bringing into the free covenant, making him a son of Abraham, or as the lost sheep which he lays upon his shoulder and
275
bringeth home; so unless he findeth that which he seeketh for, unless he recover that which he cometh to save, he faileth of his purpose.
Secondly, <400121>Matthew 1:21, where the angel declareth the end of Christ's coming in the flesh, and consequently of all his sufferings therein, is to the same purpose. He was to "save his people from their sins." Whatsoever is required for a complete and perfect saving of his peculiar people from their sins was intended by his coming to say that he did but in part or in some regard effect the work of salvation, is of ill report to Christian ears.
Thirdly, The like expression is that also of Paul, 1<540115> Timothy 1:15, evidently declaring the end of our Savior's coming, according to the will and counsel of his Father, namely, to "save sinners;" -- not to open a door for them to come in if they will or can; not to make a way passable, that they may be saved; not to purchase reconciliation and pardon of his Father, which perhaps they shall never enjoy; but actually to save them from all the guilt and power of sin, and from the wrath of God for sin: which, if he doth not accomplish, he fails of the end of his coming; and if that ought not to be alarmed, surely he came for no more than towards whom that effect is procured. The compact of his Father with him, and his promise made unto him, of "seeing his seed, and carrying along the pleasure of the LORD prosperously," <235310>Isaiah 53:10-12, I before declared; from which it is apparent that the decree and purpose of giving actually unto Christ a believing generation, whom he calleth " The children that God gave him," Hebrews ii 18, is inseparably annexed to the decree of Christ's "making his soul an offering for sin," and is the end and aim thereof.
Fourthly, As the apostle farther declareth, <580214>Hebrews 2:14, 15,
"Forasmuch as the children are partakers of flesh and blood, he also himself likewise took part of the same; that through death he might destroy him that had the power of death, that is, the devil; and deliver them who through fear of death," etc.
Than which words nothing can more clearly set forth the entire end of that whole dispensation of the incarnation and offering of Jesus Christ, -- even a deliverance of the children whom God gave him from the power of death, hell, and the devil, so bringing them nigh unto God. Nothing at all of the
276
purchasing of a possible deliverance for all and every one; nay, all are not those children which God gave him, all are not delivered from death and him that had the power of it: and therefore it was not all for whom he then took flesh and blood.
Fifthly, The same purpose and intention we have, <490525>Ephesians 5:25-27,
"Christ loved the church, and gave himself for it; that he might sanctify and cleanse it with the washing of water by the word, that he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish:"
as also, <560214>Titus 2:14,
"He gave himself for us, that he might redeem us from all iniquity, and purify unto himself a peculiar people, zealous of good works."
I think nothing can be clearer than these two places; nor is it possible for the wit of man to invent expressions so fully and livelily to set out the thing we intend, as it is in both these places by the Holy Ghost. What did Christ do? "He gave himself," say both these places alike: "For his church," saith one; "For us," saith the other; both words of equal extent and force, as all men know. To what end did he this? "To sanctify and cleanse it, to present it to himself a glorious church, not having spot or wrinkle," saith he to the Ephesians; "To redeem us from all iniquity, and to purify unto himself a peculiar people, zealous of good works," saith he to Titus. I ask now, Are all men of this church? Are all in that rank of men among whom Paul placeth himself and Titus? Are all purged, purified, sanctified, made glorious, brought nigh unto Christ? or doth Christ fail in his aim towards the greatest part of men? I dare not close with any of these.
Sixthly, Will you hear our Savior Christ himself expressing this more evidently, restraining the object, declaring his whole design and purpose, and affirming the end of his death? <431719>John 17:19,
"For their sakes I sanctify myself, that they also might be sanctified through the truth." "For their sakes."
277
Whose, I pray? "The men whom thou hast given me out of the world," verse 6. Not the whole world, whom he prayed not for, verse 9. "I sanctify myself." Whereunto? "To the work I am now going about, even to be an oblation." And to what end? "Ina kai< autj oi< ws= in hgJ iasmen> oi enj ajlhqei>a| -- "That they also may be truly sanctified." "That they," signifies the intent and purpose of Christ, -- it designs out the end he aimed at, -- which our hope is (and that is the hope of the gospel), that he hath accomplished ("for the Deliverer that cometh out of Sion turneth away ungodliness from Jacob," <451126>Romans 11:26); -- and that herein there was a concurrence of the will of his Father, yea, that this his purpose was to fulfill the will of his Father, which he come to do.
Seventhly, And that this also was his counsel is apparent, <480104>Galatians 1:4; for our Lord Jesus
"gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father;"
which will and purpose of his the apostle farther declares, <480404>Galatians 4:4-6,
"God sent forth his Son, made of a woman, made under the law, to redeem them that were under the law, that we might receive the adoption of sons;"
and, because sons, our deliverance from the law, and thereby our freedom from the guilt of sin. Our adoption to sons, receiving the Spirit, and drawing nigh unto God, are all of them in the purpose of the Father giving his only Son for us.
Eighthly, I shall add but one place more, of the very many more that might be cited to this purpose, and that is 2<470521> Corinthians 5:21,
"He hath made him to be sin for us, who knew no sin, that we might be made the righteousness of God in him."
The purpose of God in making his Son to be sin is, that those for whom he was made sin might become righteousness; that was the end of God's sending Christ to be so, and Christ's willingness to become so. Now, if the Lord did not purpose what is not fulfilled, yea, what he knew should never be fulfilled, and what he would not work at all that it might be
278
fulfilled (either of which are most atheistical expressions), then he made Christ sin for no more than do in the effect become actually righteousness in him: so that the counsel and will of God, with the purpose and intention of Christ, by his oblation and blood-shedding, was to fulfill that will and counsel, is from these places made apparent.
From all which we draw this argument: -- That which the Father and the Son intended to accomplish in and towards all those for whom Christ died, by his death that is most certainly effected (if any shall deny this proposition, I will at any time, by the Lord's assistance, take up the assertion of it;) but the Father and his Son intended by the death of Christ to redeem, purge, sanctify, purify, deliver from death, Satan, the curse of the law, to quit of all sin, to make righteousness in Christ, to bring nigh unto God, all those for whom he died, as was above proved: therefore, Christ died for all and only those in and towards whom all these things recounted are effected; -- which, whether they are all and. every one, I leave to all and every one to judge that hath any knowledge in these things.
II. The second rank contains those places which lay down the actual
accomplishment and effect of this oblation, or what it doth really produce and effect in and towards them for whom it is an oblation. Such are <580912>Hebrews 9:12, 14,
"By his own blood he entered in once into the holy place, having obtained eternal redemption for us..... The blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your consciences from dead works to serve the living God."
Two things are here ascribed to the blood of Christ; -- one referring to God, " It obtains eternal redemption;" the other respecting us, "It purgeth our consciences from dead works:" so that justification with God, by procuring for us an eternal redemption from the guilt of our sins and his wrath due unto them, with sanctification in ourselves (or, as it is called, <580103>Hebrews 1:3, a "purging our sins"), is the immediate product of that blood by which he entered into the holy place, of that oblation which, through the eternal Spirit, he presented unto God. Yea, this meritorious purging of our sins is peculiarly ascribed to his offering, as performed before his ascension: <580103>Hebrews 1:3, "When he had by himself purged our sins, he sat down on the right hand of the Majesty on high;" and again,
279
most expressly, <580926>Hebrews 9:26, "He hath appeared to put away sin by the sacrifice of himself:" which expiation, or putting away of sin by the way of sacrifice, must needs be the actual sanctification of them for whom he was a sacrifice, even as "the blood of bulls and goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh," <580913>Hebrews 9:13. Certain it is, that whosoever was either polluted or guilty, for whom there was an expiation and sacrifice allowed in those carnal ordinances, "which had a shadow of good things to come," had truly; -- first, A legal cleansing and sanctifying, to the purifying of the flesh; and, secondly, Freedom from the punishment which was due to the breach of the law, as it was the rule of conversation to God's people: so much his sacrifice carnally accomplished for him that was admitted thereunto. Now, these things being but "shadows of good things to come," certainly the sacrifice of Christ did effect spiritually, for all them for whom it was a sacrifice, whatever the other could typify out; that is, spiritual cleansing by sanctification, and freedom from the guilt of sin: which the places produced do evidently prove. Now, whether this be accomplished in all and for them all, let all that are able judge.
Again; Christ, by his death, and in it, is said to "bear our sins:" so 1<600224> Peter 2:24, "His own self bare our sins;" -- where you have both what he did, " Bare our sins" (ajnh>negke, he carried them up with him upon the cross); and what he intended, "That we being dead unto sins, should live unto righteousness." And what was the effect? "By his stripes we are healed:" which latter, as it is taken from the same place of the prophet where our Savior is affirmed to "bear our iniquities, and to have them laid upon him" (<235305>Isaiah 53:5, 6, 10-12), so it is expository of the former, and will tell us what Christ did by "bearing our sins;" which phrase is more than once used in the Scripture to this purpose. 1. Christ, then, so bare our iniquities by his death, that, by virtue of the stripes and afflictions which he underwent in his offering himself for us, this is certainly procured and effected, that we should go free, and not suffer any of those things which he underwent for us. To which, also, you may refer all those places which evidently hold out a commutation in this point of suffering between Christ and us: <480313>Galatians 3:13, "He delivered us from the curse of the law, being made a curse for us;" with divers others which we shall have occasion afterward to mention.
280
Peace, also, and reconciliation with God, -- that is, actual peace by the removal of all enmity on both sides, with all the causes of it, -- is fully ascribed to this oblation: <510121>Colossians 1:21, 22,
"And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled in the body of his flesh through death, to present you holy and unblamable and unreprovable in his sight;"
as also <490213>Ephesians 2:13-16,
"Ye who sometimes were far off are made nigh by the blood of Christ: for he is our peace; having abolished in his flesh the enmity, even the law of commandments, that he might reconcile both unto God in one body by the cross, having slain the enmity thereby."
To which add all those places wherein plenary deliverances from anger, wrath, death, and him that had the power of it, is likewise asserted as the fruit thereof, as <450508>Romans 5:8-10, and ye have a farther discovery made of the immediate effect of the death of Christ. Peace and reconciliation, deliverance from wrath, enmity, and whatever lay against us to keep us from enjoying the love and favor of God, -- a redemption from all these he effected for his church "with his own blood," <442028>Acts 20:28. Whence all and every one for whom he died may truly say, "Who shall lay any thing to our charge? It is God that justifieth. Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us," <450833>Romans 8:33, 34. Which that they are procured for all and every one of the sons of Adam, that they all may use that rejoicing in full assurance, cannot be made appear. And yet evident it is that so it is with all for whom he died, -- that these are the effects of his death in and towards them for whom he underwent it: for by his being slain
"he redeemed them to God by his blood, out of every kindred, and tongue, and people, and nation; and made them unto our God kings and priests," <660509>Revelation 5:9, 10;
for
281
"he made an end of their sins, he made reconciliation for their iniquity, and brought in everlasting righteousness," <270924>Daniel 9:24.
Add also those other places where our life is ascribed to the death of Christ, and then this enumeration will be perfect: <430633>John 6:33, He "came down from heaven to give life to the world." Sure enough he giveth life to that world for which he gave his life. It is the world of " his sheep, for which he layeth down his life," <431015>John 10:15, even that he might " give unto them eternal life, that they might never perish," <431028>John 10:28. So he appeared "to abolish death, and to bring life and immortality to light," 2<550110> Timothy 1:10; as also <450506>Romans 5:6-10.
Now, there is none of all these places but will afford a sufficient strength against the general ransom, or the universality of the merit of Christ. My leisure will not serve for so large a prosecution of the subject as that would require, and, therefore, I shall take from the whole this general argument: -- If the death and oblation of Jesus Christ (as a sacrifice to his Father) doth sanctify all them for whom it was a sacrifice; doth purge away their sin; redeem them from wrath, curse, and guilt; work for them peace and reconciliation with God; procure for them life and immortality; bearing their iniquities and healing all their diseases; -- then died he only for those that are in the event sanctified, purged, redeemed, justified, freed from wrath and death, quickened, saved, etc.; but that all are not thus sanctified, freed, etc., is most apparent: and, therefore, they cannot be said to be the proper object of the death of Christ. The supposal was confirmed before; the inference is plain from Scripture and experience, and the whole argument (if I mistake not) solid.
III. Many places there are that point out the persons for whom Christ
died, as designed peculiarly to be the object of this work of redemption, according to the aim and purpose of God; some of which we will briefly recount. In some places they are called many: <402628>Matthew 26:28, "The blood of the new testament is shed for many, for the remission of sins." "By his knowledge shall my righteous servant justify many, for he shall bear their iniquities," <235311>Isaiah 53:11. "The Son of man came not to be ministered unto, but to minister, and give his life a ransom for many," <411045>Mark 10:45; <402028>Matthew 20:28. He was to "bring many sons unto glory;" and so was to be the "captain of their salvation, through
282
sufferings," <580210>Hebrews 2:10. And though perhaps the word many itself be not sufficient to restrain the object of Christ's death unto some, in opposition to all, because many is sometimes placed absolutely for all, as <450519>Romans 5:19, yet these many being described in other places to be such as it is most certain all are not, so it is a full and evident restriction of it: for these many are the "sheep" of Christ, <431015>John 10:15; the "children of God that were scattered abroad," <431152>John 11:52; those whom our Savior calleth "brethren," <580211>Hebrews 2:11; "the children that God gave him," which were "partakers of flesh and blood," <580213>Hebrews 2:13, 14; and frequently, "those who were given unto him of his Father," <431702>John 17:2, 6, 9, 11, who should certainly be preserved; the "sheep" whereof he was the "Shepherd, through the blood of the everlasting covenant," <581320>Hebrews 13:20; his " elect," <450833>Romans 8:33; and his " people," <400121>Matthew 1:21; farther explained to be his "visited and redeemed people, "<420168>Luke 1:68; even the people which he "foreknew," <451102>Romans 11:2; even such a people as he is said to have had at Corinth before their conversion; his people by election, <441810>Acts 18:10; the people that he " suffered for without the gate, that he might sanctify them," <581312>Hebrews 13:12; his "church, which he redeemed by his own blood," <442028>Acts 20:28, which "he loved and gave himself for," <490525>Ephesians 5:25; the "many" whose sins he took away, <580928>Hebrews 9:28, with whom he made a covenant, <270927>Daniel 9:27. Those many being thus described, and set forth with such qualifications as by no means are common to all, but proper only to the elect, do most evidently appear to be all and only those that are chosen of God to obtain eternal life through the offering and blood-shedding of Jesus Christ. Many things are here excepted with much confidence and clamor, that may easily be removed. And so you see the end of the death of Christ, as it is set out in the Scripture.
That we may have the clearer passage, we must remove the hindrances that are laid in the way by some pretended answers and evasions used to escape the force of the argument drawn from the Scripture, affirming Christ to have died for " many," his "sheep," his "elect," and the like. Now, to this it is replied, that this "reason," as it is called, is "weak and of no force, equivocal, subtile, fraudulent, false, ungodly, deceitful, and erroneous;" for all these several epithets are accumulated to adorn it withal, ("Universality of Free Grace," page 16.) Now, this variety of
283
terms (as I conceive) serves only to declare with what copia verborum the unlearned eloquence of the author is woven withal; for such terrible names imposed on that which we know not well how to gainsay is a strong argument of a weak cause. When the Pharisees were not able to resist the spirit whereby our Savior spake, they call him "devil and Samaritan." Waters that make a noise are usually but shallow. It is a proverb among the Scythians, that the "dogs which bark most bite least." But let us see "quid dignum tanto feret hic responsor hiatu," and hear him speak in his own language. He says then, --
"First, This reason is weak and of no force: for the word many is oft so used, that it both signifies all and every man, and also amplifieth or setteth forth the greatness of that number; as in <271202>Daniel 12:2, <450519>Romans 5:19, and in other places, where many cannot, nor is by any Christian understood for less than all men."
Rep. 1. That if the proof and argument were taken merely from the word many, and not from the annexed description of those many, with the presupposed distinction of all men into several sorts by the purpose of God, this exception would bear some color; but for this see our arguments following. Only by the way observe, that he that shall divide the inhabitants of any place, as at London, into poor and rich, those that want and those that abound, afterward affirming that he will bestow his bounty on many at London, on the poor, on those that want, will easily be understood to give it unto and bestow it upon them only.
2. Neither of the places quoted proves directly that many must necessarily in them be taken for all. In <271202>Daniel 12:2, a distribution of the word to the several parts of the affirmation must be allowed, and not an application of it to the whole, as such; and so the sense is, the dead shall arise, many to life, and many to shame, as in another language it would have been expressed. Neither are such Hebraisms unusual. Resides, perhaps, it is not improbable that many are said to rise to life, because, as the apostle, says, " All shall not die." The like, also, may be said of <450519>Romans 5:19. Though the many there seem to be all, yet certainly they are not called so with any intent to denote all, "with an amplification" (which that many should be to all is not likely): for there is no comparison there instituted at all between number and number, of those that died by Adam's disobedience and those
284
that were made alive by the righteousness of Christ, but only in the effects of the sin of Adam and the righteousness of Christ, together with the way and manner of communicating death and life from the one and the other; whereunto any consideration of the number of the participators of those effects is not inserted.
3. The other places whereby this should he confirmed, I am confident our author cannot produce, notwithstanding his free inclination of such a reserve, these being those which are in this case commonly urged by Arminians; but if he could, they would be no way material to infringe our argument, as appeareth by what was said before.
"Secondly, This reason," he adds, "is equivocal, subtile, and fraudulent; seeing where all men and every man is affirmed of, the death of Christ, as the ransom and propitiation, and the fruits thereof, only is assumed for them; but where the word many is in any place used in this business, there are more ends of the death of Christ than this one affirmed of."
Rep. 1. It is denied that the death of Christ, in any place of Scripture, is said to be for "all men" or for "every man;" which, with so much confidence, is supposed, and imposed on us as a thing acknowledged.
2. That there is any other end of the death of Christ, besides the fruit of his ransom and propitiation, directly intended, and not by accident attending it, is utterly false. Yea, what other end the ransom paid by Christ and the atonement made by him can have but the fruits of them, is not imaginable. The end of any work is the same with the fruit, effect, or product of it. So that this wild distinction of the ransom and propitiation of Christ, with the fruits of them, to be for all, and the other ends of his death to be only for many, is an assertion neither equivocal, subtile, nor fraudulent! But I speak to what I conceive the meaning of the place; for the words themselves bear no tolerable sense.
3. The observation, that where the word many is used many ends are designed, but where all are spoken of there only the ransom is intimated, is, --
(1.) Disadvantageous to the author's persuasion, yielding the whole argument in hand, by acknowledging that where many are mentioned, there
285
all cannot be understood, because more ends of the death of Christ than do belong to all are mentioned; and so confessedly all the other answers to prove that by many, all are to be understood, are against the author's own light.
(2.) It is frivolous; for it cannot be proved that there are more ends of the death of Christ besides the fruit of his ransom.
(3.) It is false; for where the death of Christ is spoken of as for many, he is said to "give his life a ransom" for them, <402028>Matthew 20:28, which are the very words where he is said to die for all, 1<540206> Timothy 2:6. What difference is there in these? what ground for this observation? Even such as these are divers others of that author's observations, as his whole tenth chapter is spent to prove that wherever there is mention of the redemption purchased by the oblation of Christ, there they for whom it is purchased are always spoken of in the third person, as by " all the world," or the like; when yet, in chap. 1 of his book, himself produceth many places to prove this general redemption where the persons for whom Christ is said to suffer are mentioned in the first or second person, 1<600224> Peter 2:24, 3:18; <235306>Isaiah 53:6, 6; 1<461503> Corinthians 15:3; <480313>Galatians 3:13, etc.
Thirdly, He proceeds,
"This reason is false and ungodly; for it is nowhere in Scripture said that Christ died or gave himself a ransom but for many, or only for many, or only for his sheep; and it is ungodliness to add to or diminish from the word of God in Scripture."
Rep. To pass by the loving terms of the author, and allowing a grain to make the sense current, I say, -- First, That Christ affirming that he gave his life for "many," for his "sheep," being said to die for his " church," and innumerable places of Scripture witnessing that all men are not of his sheep, of his church, we argue and conclude, by just and undeniable consequence, that he died not for those who are not so. If this be adding to the word of God (being only an exposition and unfolding of his mind therein), who ever spake from the word of God and was guiltless? Secondly, Let it be observed, that in the very place where our Savior says that he "gave his life for his sheep," he presently adds, that some are not
286
of his sheep, <431026>John 10:26; which, if it be not equivalent to his sheep only, I know not what is Thirdly, It were easy to recriminate; but, --
Fourthly,
"But," says he, "the reason is deceitful and erroneous, for the Scripture doth nowhere say, -- 2. "f256 Those many he died for are his sheep (much less his elect, as the reason intends it). As for the place, <431015>John 10:15, usually instanced to this end, it is therein much abused: for our Savior, <431001>John 10, did not set forth the difference between such as he died for and such as he died not for, or such as he died for so and so, and not so and so; but the difference between those that believe on him and those who believe not on him, <431004>John 10:4, 5, 14, 26, 27. One hear his voice and follow him, the other not. Nor did our Savior here set forth the privileges of all he died for, or for whom he died so and so, but of those that believe on him through the ministration of the gospel, and so do know him, and approach to God, and enter the kingdom by him, <431008>John 10:8, 4, 9, 27. Nor was our Savior here setting forth the excellency of those for whom he died, or died for so only, wherein they are preferred before others; but the excellency of his own love, with the fruits thereof to those not only that he died for, but also that are brought in by his ministration to believe on him, verses 11, 27. Nor was our Savior here treating so much of his ransom-giving and propitiation-making as of his ministration of the gospel, and so of his love and faithfulness therein; wherein he laid down his life for those ministered to, and therein gave us example, not to make propitiation for sin, but to testify love in suffering."
Rep. I am persuaded that nothing but an acquaintedness with the condition of the times wherein we live can afford me sanctuary from the censure of the reader to be lavish of precious hours, in considering and transcribing such canting lines as these last repeated. But yet, seeing better cannot be afforded, we must be content to view such evasions as these, all whose strength is in incongruous expressions, in incoherent structure, cloudy, windy phrases, all tending to raise such a mighty fog as that the business in hand might not be perceived, being lost in this smoke and vapor, cast out to darken the eyes and amuse the senses of poor seduced souls. The
287
argument undertaken to be answered being, that Christ is said to die for " many," and those many are described and designed to be his "sheep," as John x., what answer, I pray, or any thing like thereunto, is there to be picked out of this confused heap of words which we have recited? So that I might safely pass the whole evasion by without farther observation on it, but only to desire the reader to observe how much this one argument presseth, and what a nothing is that heap of confusion which is opposed to it! But yet, lest any thing should adhere, I will give a few annotations to the place, answering the marks wherewith we have noted it, leaving the full vindication of the place until I come to the pressing of our arguments.
I say then, first, That the many Christ died for were his sheep, was before declared. Neither is the place of John 10 at all abused, our Savior evidently setting forth a difference between them for whom he died and those for whom he would not die, calling the first his " sheep," <431015>John 10:15, -- those to whom he would "give eternal life," <431028>John 10:28, -- those "given him by his Father," <431709>John 17:9; evidently distinguishing them from others who were not so. Neither is it material what was the primary intention of our Savior in this place, from which we do not argue, but from the intention and aim of the words he uses, and the truth he reveals for the end aimed at; which was the consolation of believers.
Secondly, For the difference between them he "died for so and so," and those he "died for so and so," we confess he puts none; for we suppose that this "so and so" doth neither express nor intimate any thing that may be suitable to any purpose of God, or intent of our Savior in this business. To us for whom he died, he died in the same manner, and for the same end.
Thirdly, We deny that the primary difference that here is made by our Savior is between believers and not believers, but between elect and not elect, sheep and not sheep; the thing wherein they are thus differenced being the believing of the one, called "hearing of his voice and knowing him," and the not believing of the other; the foundation of these acts being their different conditions in respect of God's purpose and Christ's love, as is apparent from the antithesis and opposition which we have in <431026>John 10:26 and 27, "Ye believe not, because ye are not of my sheep," and, "My sheep hear my voice." First, there is a distinction put, -- in the act of believing and hearing (that is, therewithal to obey); and then is the
288
foundation of this distinction asserted, from their distinguished state and condition, -- the one being not his sheep, the other being so, even them whom he loved and gave his life for.
Fourthly, first, It is nothing to the business before us what privileges our Savior here expresseth; our question is, for whom he says he would give his life's and that only. Secondly, This frequent repetition of that useless so and so serves for nothing but to puzzle the poor ignorant reader. Thirdly, We deny that Christ died for any but those who shall certainly be brought unto him by the ministration of the gospel. So that there is not a "Not only those whom he died for, but also those that are brought in unto him;" for he died for his sheep, and his sheep hear his voice. They for whom he dried, and those that come in to him, may receive different qualifications, but they are not several persons.
Fifthly, First, The question is not at all, to what end our Savior here makes mention of his death? but for whom he died? who are expressly said to be his "sheep;" which all are not. Secondly, His intention is, to declare the giving of his life for a ransom, and that according to the "commandment received of his Father," <431018>John 10:18.
Sixthly, First, "The love and faithfulness of Jesus Christ in the ministration of the gospel," -- that is, his performing the office of the mediator of the new covenant, -- are seen in nothing more than in giving his life for a ransom, <431513>John 15:13. Secondly, Here is not one word of giving us an "example;" though in laying down his life he did that also, yet here it is not improved to that purpose. From these brief annotations, I doubt not but that it is apparent that that long discourse before recited is nothing but a miserable mistaking of the text and question; which the author perhaps perceiving, he adds divers other evasions, which follow.
"Besides," saith he, "the opposition appears here to be not so much between elect and not elect, as between Jews called and Gentiles uncalled."
Rep. The opposition is between sheep and not sheep, and that with reference to their election, and not to their vocation. Now, whom would he have signified by the "not sheep"? those that were not called, -- the Gentiles? That is against the text terming them sheep, that is in
289
designation, though not as yet called, <431016>John 10:16. And who are the called'! the Jews? True, they were then outwardly called; yet many of them were not sheep, <431026>John 10:26. Now, truly, such evasions from the force of truth as this, by so foul corrupting of the word of God, is no small provocation of the eye of his glory. But he adds, --
"Besides, there is in Scripture great difference between sheep, and sheep of his flock and pasture, of which he here speaketh, verses <431004>John 10:4, 6, 11, 15, 16."
Rep. 1. This unrighteous distinction well explained must needs, no doubt (if any know how), give a great deal of light to the business in hand.
2. If there be a distinction to be allowed, it can be nothing but this, that the "sheep" who are simply so called are those who are only so to Christ from the donation of his Father; and the "sheep of his pasture," those who, by the effectual working of the Spirit, are actually brought home to Christ. And then of both sorts we have mention in this chapter, <431016>John 10:16, 27, both making up the number of those sheep for whom he gave his life, and to whom he giveth life. But he proceeds: --
"Besides, sheep, <431004>John 10:4, 5, 6, 15, are not mentioned as all those for whom he died, but as those who by his ministration are brought in to believe and enjoy the benefit of his death, and to whom he ministereth and communicateth spirit."
Rep. 1. The substance of this and other exceptions is, that by sheep is meant believers; which is contrary to <431016>John 10:16, calling them sheep who are not as yet gathered into his fold.
2. That his sheep are not mentioned as those for whom he died is in terms contradictory to <431015>John 10:15, "I lay down my life for my sheep."
3. Between those for whom he died and those whom he brings in by the ministration of his Spirit, there is no more difference than is between Peter, James, and John, and the three apostles that were in the mount with our Savior at his transfiguration. This is childish sophistry, to beg the thing in question, and thrust in the opinion controverted into the room of an answer.
290
4. That bringing in which is here mentioned, to believe and enjoy the benefit of the death of Christ, is a most special fruit and benefit of that death, certainly to be conferred on all them for whom he died, or else most certainly his death will do them no good at all. Once more, and we have done: -- " Besides, here are more ends of his death mentioned than ransom or propitiation only, and yet it is not said, ` Only for his sheep," and when the ransom or propitiation only is mentioned, it is said, `For all men.' So that this reason appears weak, fraudulent, ungodly, and erroneous."
Rep. 1. Here is no word mentioned nor intimated of the death of Christ, but only that which was accomplished by his being a propitiation, and making his death a ransom for us, with the fruits which certainly and infallibly spring there from.
2. If more ends than one of the death of Christ are here mentioned, and such as belong not unto all, why do you deny that he speaks here of his sheep only? Take heed, or you will see the truth.
3. Where it is said, "Of all men," I know not; but this I am sure, that Christ is said to "give his life a ransom," and that is only mentioned where it is not said for all; as <402028>Matthew 20:28, <411045>Mark 10:45.
And so, from these brief annotations, I hope any indifferent reader will be able to judge whether the reason opposed, or the exceptions against it devised, be to be accounted "weak, fraudulent, ungodly, and erroneous."
Although I fear that in this particular I have already intrenched upon the reader's patience, yet I cannot let pass the discourse immediately following in the same author to those exceptions which we last removed, laid by him against the arguments we had in hand, without an obelisk; as also an observation of his great abilities to cast down a man of clouds, which himself had set up to manifest his skill in its direction. To the preceding discourse he adds another exception, which he imposeth on those that oppose universal redemption, as though it were laid by them against the understanding of the general expressions in the Scripture, in that way and sense wherein he conceives them; and it is, "That those words were fitted for the time of Christ and his apostles, having another meaning in them than they seem to import." Now, having thus gaily
291
trimmed and set up this man of straw, -- to whose framing I dare boldly say not one of his adversaries did ever contribute a penful of ink, -- to show his rare skill, he chargeth it with I know not how many errors, blasphemies, lies, set on -- with exclamations and vehement outcries, until it tumble to the ground. Had he not sometimes answered an argument, he would have been thought a most unhappy disputant. Now, to make sure that for once he would do it, I believe he was very careful that the objection of his own framing should not be too strong for his own defacing. In the meantime, how blind are they who admire him for a combatant who is skillful only at fencing with his own shadow! and yet with such empty janglings as these, proving what none denies, answering what none objects, is the greatest part of Mr More's book stuffed.
292
CHAPTER 4.
Of the distinction of impetration and application -- The use and abuse thereof; with the opinion of the adversaries upon the whole matter in controversy unfolded; and the question on both sides stated.
THE farther reasons whereby the precedent discourse may be confirmed, I defer until I come to oppose some argument to the general ransom. For the present, I shall only take away that general answer which is usually given to the places of Scripture produced, to waive the sense of them; which is pharmanon pansophon to our adversaries, and serves them, as they suppose, to bear up all the weight wherewith in this case they are urged: --
I. They say, then, that in the oblation of Christ, and concerning the good
things by him procured, two things are to be considered: -- First, The impetrution, or obtaining of them; and, secondly, The application of them to particular persons. "The first," say they, "is general, in respect to all. Christ obtained and procured all good things by his death of his Father, -- reconciliation, redemption, forgiveness of sins, -- for all and every man in the world, if they will believe and lay hold upon him: but in respect of application, they are actually bestowed and conferred but on a few; because but a few believe, which is the condition on which they are bestowed. And in this latter sense are the texts of Scripture which we have argued, all of them, to be understood. So that they do no whit impeach the universality of merit, which they assert; but only the universality of application, which they also deny." Now, this answer is commonly set forth by them in various terms and divers dresses, according as it seems best to them that use it, and most subservient to their several opinions; for, --
First, Some of them say that Christ, by his death and passion, did absolutely, according to the intention of God, purchase for all and every man, dying for them, remission of sins and reconciliation with God, or a restitution into a state of grace and favor; all which shall be actually beneficial to them. provided that they do believe So the Arminians.
293
Secondly, Some,f257 again, that Christ died for all indeed, but conditionally for some, if they do believe, or will so do (which he knows they cannot of themselves); and absolutely for his own, even them on whom lie purposeth to bestow faith and grace, so as actually to be made possessors of the good things by him purchased. So Camero, and the divines of France, which follow a new method by him devised.
Thirdly, Some f258 distinguish of a twofold reconciliation and redemption; -- one wrought by Christ with God for man, which, say they, is general for all and every man; secondly, a reconciliation wrought by Christ in man unto God, bringing them actually into peace with him.
And sundry other ways there are whereby men express their conceptions in this business. The sum of all comes to this, and the weight of all lies upon that distinction which we before recounted; -- namely, that in respect of impetration, Christ obtained redemption and reconciliation for all; in respect of application, it is bestowed only on them who do believe and continue therein.
II. Their arguments whereby they prove the generality of the ransom and
universality of the reconciliation must afterward be considered: for the present, we handle only the distinction itself, the meaning and misapplication whereof I shall briefly declare; which will appear if we consider, --
FIRST, The true nature and meaning of this distinction, and the true use thereof; for we do acknowledge that it may be used in a sound sense and right meaning, which way soever you express it, either by impetration and application, or by procuring reconciliation with God and a working of reconciliation in us For by impetration we mean the meritorious purchase of all good things made by Christ for us with and of his Father; and by application, the actual enjoyment of those good things upon our believing; -- as, if a man pay a price for the redeeming of captives, the paying of the price supplieth the room of the impetration of which we speak; and the freeing of the captives is as the application of it. Yet, then, we must observe, --
First, That this distinction hath no place in the intention and purpose of Christ, but only in respect of the things procured by him; for in his
294
purpose they are both united, his full end and aim being to deliver us from all evil, and procure all good actually to be bestowed upon us. But in respect of the things themselves, they may be considered either as procured by Christ, or as bestowed on us.
Secondly, That the will of God is not at all conditional in this business, as though he gave Christ to obtain peace, reconciliation, and forgiveness of sins, upon condition that we do believe. There is a condition in the things, but none in the will of God; that is absolute that such things should be procured and bestowed.
Thirdly, That all the things which Christ obtained for us are not bestowed upon condition, but some of them absolutely. And as for those that are bestowed upon condition, the condition on which they are bestowed is actually purchased and procured for us, upon no condition but only by virtue of the purchase. For instance: Christ hath purchased remission of sins and eternal life for us, to be enjoyed on our believing, upon the condition of faith. But faith itself, which is the condition of them, on whose performance they are bestowed, that he hath procured for us absolutely, on no condition at all; for what condition soever can be proposed, on which the Lord should bestow faith, I shall afterward show it vain, and to run into a circle.
Fourthly, That both these, impetration, and application, have for their objects the same individual persons; that, look, for whomsoever Christ obtained any good thing by his death, unto them it shall certainly be applied, upon them it shall actually be bestowed: so that it cannot be said that he obtained any thing for any one, which that one shall not or doth not in due time enjoy. For whomsoever he wrought reconciliation with, God, in them doth he work reconciliation unto God. The one is not extended to some to whom the other doth not reach. Now, because this being established, the opposite interpretation and misapplication of this distinction vanisheth, I shall briefly confirm it with reasons: --
First, If the application of the good things procured be the end why they are procured, for whose sake alone Christ doth obtain them, then they must be applied to all for whom they are obtained; for otherwise Christ faileth of his end and aim, which must not be granted. But that this application was the end of the obtaining of all good things for us
295
appeareth, -- first, Because if it were otherwise, and Christ did not aim at the applying of them, but only at their obtaining, then might the death of Christ have had its full effect and issue without the application of redemption and salvation to any one soul, that being not aimed at, and so, notwithstanding all that he did for us, every soul in the world might have perished eternally; which, whether it can stand with the dignity and sufficiency of his oblation, with the purpose of his Father, and his own intention, who "came into the world to save sinners, -- that which was lost," and to "bring many sons unto glory," let all judge. Secondly, God, in that action of sending his Son, laying the weight of iniquity upon him, and giving him up to an accursed death, must be affirmed to be altogether uncertain what event all this should have in respect of us. For, did he intend that we should be saved by it? -- then the application of it is that which he aimed at, as we assert: did he not? -- certainty, he was uncertain what end it should have; which is blasphemy, and exceeding contrary to Scripture and right reason. Did he appoint a Savior without thought of them that were to be saved? a Redeemer, not determining who should be redeemed? Did he resolve of a means, not determining the end? It is an assertion opposite to all the glorious properties of God.
Secondly, If that which is obtained by any do, by virtue of that action whereby it is obtained, become his in right for whom it is obtained, then for whomsoever any thing is by Christ obtained, it is to them applied; for that must be made theirs in fact which is theirs charge; all that he hath purchased for them must be applied to them, for by virtue thereof it is that they are so saved, <431033>John 10:33, 34.
Thirdly, For whom Christ died, for them he maketh intercession. Now, his intercession is for the application of those things, as is confessed, and therein he is always heard. Those to whom the one belongs, theirs also is the other. So, <431010>John 10:10, the coming of Christ is, that "his might have life, and have it abundantly;" as also 1<620409> John 4:9. <581010>Hebrews 10:10, " By the which will we are sanctified," -- that is the application; "through the offering of the body of Jesus Christ," -- that is the means of impetration: " for by one offering he hath perfected for ever them that are sanctified," verse 14. In brief, it is proved by all those places which we produced rightly to assign the end of the death of Christ. So that this may be rested on, as I conceive, as firm and immovable, that the impetration of good
296
things by Christ, and the application of them, respect the same individual persons.
SECONDLY, We may consider the meaning of those who seek to maintain universal redemption by this distinction in it, and to what use they do apply it. "Christ," say they, "died for all men, and by his death purchased reconciliation with God for them and forgiveness of sins: which to some is applied, and they become actually reconciled to God, and have their sins forgiven them; but to others not, who, therefore, perish in the state of irreconciliation and enmity, under the guilt of their sins. This application," say they, "is not procured nor purchased by Christ, -- for then, he dying for all, all must be actually reconciled and have their sins forgiven them and be saved, -- but it attends the fulfilling of the condition which God is pleased to prescribe unto them, that is, believing:" which, say some, they can do by their own strength, though not in terms, yet by direct consequence; others not, but God must give it. So that when it is said in the Scripture, Christ hath reconciled us to God, redeemed us, saved us by his blood, underwent the punishment of our sins, and so made satisfaction for us, they assert that no more is meant but that Christ did that which upon the fulfilling of the condition that is of us required, these things will follow. To the death of Christ, indeed, they assign many glorious things; but what they give on the one hand they take away with the other, by suspending the enjoyment of them on a condition by us to be fulfilled, not by him procured; and in terms assert that the proper and full end of the death of Christ was the doing of that whereby God, his justice being satisfied, might save sinners if he would, and on what condition it pleased him, -- that a door of grace might be opened to all that would come in, and not that actual justification and remission of sins, life, and immortality were procured by him, but only a possibility of those things, that so it might be. Now, that all the venom that lies under this exposition and abuse of this distinction may the better appear, I shall set down the whole mind of them that use it in a few assertions, that it may be clearly seen what we do oppose.
First, "God," say they, "considering all mankind as fallen from that grace and favor in Adam wherein they were created, and excluded utterly from the attainment of salvation by virtue of the covenant of works which was at the first made with him, yet by his infinite goodness was inclined to
297
desire the happiness of them, all and every one, that they might be delivered from misery, and be brought unto himself;" which inclination of his they call his universal love and antecedent will, whereby he would desirously have them all to be saved; out of which love he sendeth Christ.
Obs. 1. That God hath any natural or necessary inclination, by his goodness, or any other property, to do good to us, or any of his creatures, we do deny. Every thing that concerns us is an act of his free will and good pleasure, and not a natural, necessary act of his Deity, as shall be declared.
Obs 2. The ascribing an antecedent conditional will unto God, whose fulfilling and accomplishment should depend on any free, contingent act or work of ours, is injurious to his wisdom, power, and sovereignty, and cannot well be excused from blasphemy; and is contrary to <450910>Romans 9:10, "Who hath resisted his will?" I say, --
Obs. 3. A common affection and inclination to do good to all doth not seem to set out the freedom, fullness, and dimensions of that most intense love of God which is asserted in the Scripture to be the cause of sending his Son; as <430316>John 3:16, "God so loved the world, that he gave his only-begotten Son." <490109>Ephesians 1:9, "Having made known unto us the mystery of his will, according to his good pleasure which he hath purposed in himself." <510119>Colossians 1:19, "It pleased the Father that in him should all fullness dwell." <450508>Romans 5:8, "God commendeth his love toward us, in that, while we were yet sinners, Christ died for us." These two f259 I shall, by the Lord's assistance, fully clear, if the Lord give life and strength, and his people encouragement, to go through with the second part of this controversy.
Obs. 4. We deny that all mankind are the object of that love of God which moved him to send his Son to die; God having "made some for the day of evil," <201604>Proverbs 16:4; "hated them before they were born," <450911>Romans 9:11, 13; "before of old ordained them to condemnation," Jude 4; being "fitted to destruction," <450922>Romans 9:22; "made to be taken and destroyed," 2<610212> Peter 2:12; "appointed to wrath," 1<520509> Thessalonians 5:9; to "go to their own place," <440125>Acts 1:25.
298
Secondly, "The justice of God being injured by sin, unless something might be done for the satisfaction thereof, that love of God whereby he wouldeth good to all sinners could no way be brought forth into act, but must have its eternal residence in the bosom of God without any effect produced."
Obs. 1. That neither Scripture nor right reason will enforce nor prove an utter and absolute want of power in God to save sinners by his own absolute will, without satisfaction to his justice, supposing his purpose that so it should be; indeed, it could not be otherwise. But, without the consideration of that, certainly he could have effected it. It doth not imply any violating of his holy nature.
Obs. 2. An actual and necessary velleity, for the doing of any thing which cannot possibly be accomplished without some work fulfilled outwardly of him, is opposite to his eternal blessedness and allsufficiency.
Thirdly, "God, therefore, to fulfill that general love and good-will of his towards all, and that it might put forth itself in such a way as should seem good to him, to satisfy his justice, which stood in the way, and was the only hinderance, he sent his Son into the world to die."
The failing of this assertion we shall lay forth, when we come to declare that love whereof the sending of Christ was the proper issue and effect.
Fourthly, "Wherefore, the proper and immediate end and aim of the purpose of God in sending his Son to die for all men was, that he might, what way it pleased him, save sinners, his justice which hindered being satisfied," -- as Arminius; or, "That he might will to save sinners," -- as Corvinus. "And the intention of Christ was, to make such satisfaction to the justice of God as that be might obtain to himself a power of saving, upon what conditions it seemed good to his Father to prescribe."
Obs. 1. Whether this was the intention of the Father in sending his Son or no, let it be judged. Something was said before, upon the examination of those places of Scripture which describe his purpose; let it be known from them whether God, in sending of his Son, intended to procure to himself a liberty to save us if he would, or to obtain certain salvation for his elect.
299
Obs. 2. That such a possibility of salvation, or, at the utmost, a velleity or willing of it, upon an uncertain condition, to be by us fulfilled, should be the full, proper, and only immediate end of the death of Christ, will yet scarcely down with tender spirits.
Obs. 3. The expression, of procuring to himself ability to save, upon a condition to be prescribed, seems not to answer that certain purpose of our Savior in laying down his life, which the Scripture saith was to "save his sheep," and to "bring many sons to glory," as before; nor hath it any ground in Scripture.
Fifthly, "Christ, therefore, obtained for all and every one reconciliation with God, remission of sins, life and salvation; not that they should actually be partakers of these things, but that God (his justice now not hindering) might and would prescribe a condition to be by them fulfilled, whereupon he would actually apply it, and make them partake of all those good things purchased by Christ." And here comes their distinction of impetration and application, which we before intimated; and thereabout, in the explication of this assertion, they are wondrously divided.
Some say that this proceeds so far, that all men are thereby received into a new covenant, in which redemption Adam was a common person as well as in his fall from the old, and all we again restored in him; so that none shall be damned that do not sin actually against the condition where they are born, and fall from the state where into all men are assumed through the death of Christ. So Bormus, Corvinus; and one of late, in plain terms, that all are reconciled, redeemed, saved, and justified in Christ; though how he could not understand (More, p. 10). But others, more warily, deny this, and assert that by nature we are all children of wrath, and that until we come to Christ the wrath of God abideth on all, so that it is not actually removed from any: so the assertors of the efficacy of grace in France.
Again, some say that Christ by this satisfaction removed original sin in all, and, by consequent, that only; so that all infants, though of Turks and Pagans, out of the covenant, dying before they come to the use of reason, must undoubtedly be saved, that being removed in all, even the calamity, guilt, and alienation contracted by our first fall, whereby God may save all upon a new condition. But others of them, more warily, observing that the blood of Christ is said to "cleanse from all sin," ( 1<620107> John 1:7; 1<600118> Peter
300
1:18, 19; <235306>Isaiah 53:6), say he died for all sinners alike; absolutely for none, but conditionally for all. Farther, some of them affirm that after the satisfaction of Christ, or the consideration of it in God's prescience, it was absolutely undetermined what condition should be prescribed, so that the Lord might have reduced all again to the law and covenant of works; so Corvinus: others, that a procuring of a new way of salvation by faith was a part of the fruit of the death of Christ; so More, p. 35.
Again, some of them, that the condition prescribed is by our own strength, with the help of such means as God at all times, and in all places, and unto all, is ready to afford, to be performed; others deny this, and affirm that effectual grace flowing peculiarly from election is necessary to believing: the first establishing the idol of free-will to maintain their own assertion; others overthrowing their own assertion for the establishment of grace. So Amyraldus, Camero, etc.
Moreover, some say that the love of God in the sending of Christ is equal to all: others go a strain higher, and maintain an inequality in the love of God, although he send his Son to die for all, and though greater love there cannot be than that whereby the Lord sent his Son to die for us, as <450832>Romans 8:32; and so they say that Christ purchased a greater good for some, and less for others. And here they put themselves upon innumerable uncouth distinctions, or rather (as one calleth them), extinctions, blotting out all sense, and reason, and true meaning of the Scripture. Witness Testardus, Amyraldus, and, as every one may see that can but read English, in T. M[ore.] Hence that multiplicity of the several ends of the death of Christ, -- some that are the fruits of his ransom and satisfaction, and some that are I know not what; besides his dying for some so and so, for others so and so, this way and that way; -- hiding themselves in innumerable unintelligible expressions, that it is a most difficult thing to know what they mean, and harder to find out their mind than to answer their reasons.
In one particular they agree well enough, -- namely, in denying that faith is procured or merited for us by the death of Christ. So far they are all of them constant to their own principles, for once to grant it would overturn the whole fabric of universal redemption; but, in assigning the cause of faith they go asunder again.
301
Some say that God sent Christ to die for all men, but only conditionally, if they did and would believe; -- as though, if they believed, Christ died for them; if not, he died not; and so make the act the cause of its own object: other some, that he died absolutely for all, to procure all good things for them, which yet they should not enjoy until they fulfill the condition that was to be prescribed unto them. Yet all conclude that in his death Christ had no more respect unto the elect than others, to sustain their persons, or to be in their room, but that he was a public person in the room of all mankind.
III. Concerning the close of all this, in respect of the event and immediate
product of the death of Christ, divers have diversely expressed themselves; some placing it in the power, some in the will, of God; some in the opening of a door of grace; some in a right purchased to himself of saving whom he pleased; some that in respect of us he had no end at all, but that all mankind might have perished after he had done all. Others make divers and distinct ends, not almost to be reckoned, of this one act of Christ, according to the diversity of the persons for whom he died, whom they grant to be distinguished and differences by a foregoing decree; but to what purpose the Lord should send his Son to die for them whom he himself had determined not to save, but at least to pass by and leave to remediless ruin for their sins, I cannot see, nor the meaning of the twofold destination by some invented. Such is the powerful force and evidence of truth that it scatter's all its opposers, and makes them fly to several hiding-corners; who, if they are not willing to yield and submit themselves, they shall surely lie down in darkness and error. None of these, or the like intricate and involved impedite distinctions, hath [truth] itself need of; into none of such poor shifts and devices doth it compel its abettors; it needeth not any windings and turnings to bring itself into a defensible posture; it is not liable to contradictions in its own fundamentals: for, without any farther circumstances, the whole of it in this business may be thus summed up: --
"God, out of his infinite love to his elect, sent his dear Son in the fullness of time, whom he had promised in the beginning of the world, and made effectual by that promise, to die, pay a ransom of infinite value and dignity, for the purchasing of eternal redemption,
302
and bringing unto himself all and every one of those whom he had before ordained to eternal life, for the praise of his own glory."
So that freedom from all the evil from which we are delivered, and an enjoyment of all the good things that are bestowed on us, in our traduction from death to life, from hell and wrath to heaven and glory, are the proper issues and effects of the death of Christ, as the meritorious cause of them all; which may, in all the parts of it, be cleared by these few assertions: --
First, The fountain and cause of God's sending Christ is his eternal love to his elect, and to them alone; which I shall not now farther confirm, reserving it for the second general head of this whole controversy.
Secondly, The value, worth, and dignity of the ransom which Christ gave himself to be, and of the price which he paid, was infinite and immeasurable; fit for the accomplishing of any end and the procuring of any good, for all and every one for whom it was intended, had they been millions of men more than ever were created. Of this also afterward. See <442028>Acts 20:28, "God purchased his church with his own blood." 1<600118> Peter 1:18, 19, "Redeemed not with silver and gold, but with the precious blood of Christ;" and that answering the mind and intention of Almighty God, John 14:l3, " As the Father gave me commandment, even so I do;" who would have such a price paid as might be the foundation of that economy and dispensation of his love and grace which he intended, and of the way whereby he would have it dispensed. <441338>Acts 13:38, 39,
"Through this man is preached unto you the forgiveness of sins; and by him all that believe are justified from all things, from which ye could not be justified by the law of Moses."
2<470520> Corinthians 5:20, 21,
"We are ambassadors for Christ, as though God did beseech you by us: we pray you in Christ's stead, be ye reconciled to God. For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him."
Thirdly, The intention and aim of the Father in this great work was, a bringing of those many sons to glory, -- namely, his elect, whom by his free grace he had chosen from amongst all men, of all sorts, nations, and
303
conditions, to take them into a new covenant of grace with himself, the former being as to them, in respect of the event, null and abolished; of which covenant Jesus Christ is the first and chief promise, as he that was to procure for them all other good things promised therein, as shall be proved.
Fourthly, The things purchased or procured for those persons, -- which are the proper effects of the death and ransom of Christ, in due time certainly to become theirs in possession and enjoyment, -- are, remission of sin, freedom from wrath and the curse of the law, justification, sanctification, and reconciliation with God, and eternal life; for the will of his Father sending him for these, his own intention in laying down his life for them, and the truth of the purchase made by him, is the foundation of his intercession, begun on earth and continued in heaven; whereby he, whom his Father always hears, desires and demands that the good things procured by him may be actually bestowed on them, all and every one, for whom they were procured. So that the whole of what we assert in this great business is exceedingly clear and apparent, without any intricacy or the leas difficulty at all; not clouded with strange expressions and unnecessary divulsions and tearings of one thing from another, as is the opposite opinion: which in the next place shall be dealt withal by arguments confirming the one and everting the other. But because the whole strength thereof lieth in, and the weight of all lieth on, that one distinction we before spoke of, by our adversaries diversely expressed and held out, we will a little farther consider that, and then come to our arguments, and so to the answering of the opposed objections.
304
CHAPTER 5.
OF APPLICATION AND IMPETRATION.
The allowable use of this distinction, how it may be taken in a sound sense, the several ways whereby men have expressed the thing which in these words is intimated, and some arguments for the overthrowing of the false use of it, however expressed, we have before intimated and declared. Now, seeing that this is the proton pseudos of the opposite opinion, understood in the sense and according to the use they make of it, I shall give it one blow more, and leave it, I hope, a-dying.
I shall, then, briefly declare, that although these two things may admit of a distinction, yet they cannot of a separation, but that for whomsoever Christ obtained good, to them it might be applied; and for whomsoever he wrought reconciliation with God, they must actually unto God be reconciled. So that the blood of Christ, and his death in the virtue of it, cannot be looked on, as some do, as a medicine in a box, laid up for all that shall come to have any of it, and so applied now to one, then to another, without any respect or difference, as though it should be intended no more for one than for another; so that although he hath obtained all the good that he hath purchased for us, yet it is left indifferent and uncertain whether it shall ever be ours or no: for it is well known, that notwithstanding those glorious things that are assigned by the Arminians to the death of Christ, which they say he purchased for all, as remission of sins, reconciliation with God, and the like, yet they for whom this purchase and procurement is made may be damned, as the greatest part are, and certainly shall be. Now, that there should be such a distance between these two, --
First, It is contrary to common sense or our usual form of speaking, which must be wrested, and our understandings forced to apprehend it. When a man hath obtained an office, or any other obtained it for him, can it be said that it is uncertain whether he shall have it or no? If it be obtained for him, is it not his in right, thorough perhaps not in possession? That which is impetrated or obtained by petition is his by whom it is obtained. It is to offer violence to common sense to say a thing may be a man's, or it may not be his, when it is obtained for him; for in so saying we say it is his.
305
And so it is in the purchase made by Jesus Christ, and the good things obtained by him for all them for whom he died.
Secondly, It is contrary to all reason in the world, that the death of Christ, in God's intention, should be applied to any one that shall have no share in the merits of that death. God's will that Christ should die for any, is his intention that he shall have a share in the death of Christ, that it should belong to him, -- that is, be applied to him; for that is, in this case, said to be applied to any that is his in any respect, according to the will of God. But now the death of Christ, according to the opinion we oppose, is so applied to all, and yet the fruits of this death are never so much as once made known to far the greatest part of those all.
Thirdly, [It is contrary to reason] that a ransom should be paid for captives, upon compact for their deliverance, and yet upon the payment those captives not be made free and set at liberty. The death of Christ is a ransom, <402028>Matthew 20:28, paid by compact for the deliverance of captives for whom it was a ransom; and the promise wherein his Father stood engaged to him at his undertaking to be a Savior, and undergoing the office imposed on him, was their deliverance, as was before declared, upon his performance of these things: on that [being done, that] the greatest number of these captives should never be released, seems strange and very improbable.
Fourthly, It is contrary to Scripture, as was before at large declared. See [also book in.] chap. 10.
But now, all this our adversaries suppose they shall wipe away with one slight distinction, that will make, as they say, all we affirm in this kind to vanish; and that is this: "It is true," say they, "all things that are absolutely procured and obtained for any do presently become theirs in right for whom they are obtained; but things that are obtained upon condition become not theirs until the condition be fulfilled. Now, Christ hath purchased, by his death for all, all good things, not absolutely, but upon condition; and until that condition come to be fulfilled, unless they perform what is required, they have neither part nor portion, right unto nor possession of them." Also, what this condition is they give in, in sundry terms; some call it a not resisting of this redemption offered to them; some, a yielding to the invitation of the gospel; some, in plain terms,
306
faith. Now, be it so that Christ purchaseth all things for us, to be bestowed on this condition, that we do believe it, then I affirm that, --
First, Certainly this condition ought to be revealed to all for whom this purchase is made, if it be intended for them in good earnest. All for whom he died must have means to know that his death will do them good if they believe; especially it being in his power alone to grant them these means who intends good to them by his death. If I should entreat a physician that could cure such a disease to cure all that came unto him, but should let many rest ignorant of the grant which I had procured of the physician, and none but myself could acquaint them with it, whereby they might go to him and be healed, could I be supposed to intend the healing of those people? Doubtless no. The application is easy.
Secondly, This condition of them to be required is in their power to perform, or it is not. If it be, then have all men power to believe; which is false: if it be not, then the Lord will grant them grace to perform it, or he will not. If he will, why then do not all believe? why are not all saved? if he will not, then this impetration, or obtaining salvation and redemption for all by the blood of Jesus Christ, comes at length to this: -- God intendeth that he shall die for all, to procure for them remission of sins, reconciliation with him, eternal redemption and glory; but yet so that they shall never have the least good by these glorious things, unless they perform that which he knows they are no way able to do, and which none but himself can enable them to perform, and which concerning far the greatest part of them he is resolved not to do. Is this to intend that Christ should die for them for their good? or rather, that he should die for them to expose them to shame and misery? Is it not all one as if a man should promise a blind man a thousand pounds upon condition that he will see.
Thirdly, This condition of faith is procured for us by the death of Christ, or it is not. If they say it be not, then the chiefest grace, and without which redemption itself (express it how you please) is of no value, doth not depend on the grace of Christ as the meritorious procuring cause thereof; -- which, first, is exceedingly injurious to our blessed Savior, and serves only to diminish the honor and love due to him; secondly, is contrary to Scripture: <560305>Titus 3:5, 6; 2<470521> Corinthians 5:21, "He became sin for us, that we might be made the righteousness of God in him." And
307
how we can become the righteousness of God but by believing, I know not. Yea, expressly saith the apostle, "It is given to us for Christ's sake, on the behalf of Christ, to believe in him," <500129>Philippians 1:29; "God blessing us with all spiritual blessing in him," <490103>Ephesians 1:3, whereof surely faith is not the least. If it be a fruit of the death of Christ, why is it not bestowed on all, since be died for all, especially since the whole impetration of redemption is altogether unprofitable without it? If they do invent a condition upon which this is bestowed, the vanity of that shall be afterward discovered. For the present, if this condition be. So they do not refuse or resist the means of grace, then I ask, if the fruit of the death of Christ shall be applied to all that fulfill this condition of not refusing or not resisting the means of grace? If not, then why is that produced 1 If so, then all must be saved that have not, or do not resist, the means of grace; that is, all pagans, infidels, and those infants to whom the gospel was never preached.
Fourthly, This whole assertion tends to make Christ but a half mediator, that should procure the end, but not the means conducing thereunto. So that, notwithstanding this exception and new distinction, our assertion stands firm, -- That the fruits of the death of Christ, in respect of impetration of good and application to us, ought not to be divided; and our arguments to confirm it are unshaken.
For a close of all; that which in this cause we affirm may be summed up in this: Christ did not die for any upon condition, if they do believe; but he died for all God's elect, that they should believe, and believing have eternal life. Faith itself is among the principal effects and fruits of the death of Christ; as shall be declared. It is nowhere said in Scripture, nor can it reasonably be affirmed, that if we believe, Christ died for us, as though our believing should make that to be which otherwise was not, -- the act create the object; but Christ died for us that we might believe. Salvation, indeed, is bestowed conditionally; but faith, which is the condition, is absolutely procured. The question being thus stated, the difference laid open, and the thing in controversy made known, we proceed, in the next place, to draw forth some of those arguments, demonstrations, testimonies, and proofs, whereby the truth we maintain is established, in which it is contained, and upon which it is firmly founded: only desiring the reader to retain some notions in his mind of those fundamentals which
308
in general we laid down before; they standing in such relation to the arguments which we shall use, that I am confident not one of them can be thoroughly answered before they be everted.
309
BOOK 3
CHAPTER 1
ARGUMENTS AGAINST THE UNIVERSALITY OF REDEMPTION -- THE TWO FIRST; FROM THE NATURE OF THE NEW COVENANT, AND THE DISPENSATION THEREOF.
Argument 1. The first argument may be taken from the nature of the covenant of grace, which was established, ratified, and confirmed in and by the death of Christ; that was the testament whereof he was the testator, which was ratified in his death, and whence his blood is called "The blood of the new testament," <402628>Matthew 26:28. Neither can any effects thereof be extended beyond the compass of this covenant. But now this covenant was not made universally with all, but particularly only with some, and therefore those alone were intended in the benefits of the death of Christ.
The assumption appears from the nature of the covenant itself, described clearly, <243131>Jeremiah 31:31, 32,
"I will make a new covenant with the house of Israel, and with the house of Judah: not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, though I was an husband to them, saith the LORD;"
-- and <580809>Hebrews 8:9-11,
"Not according to the covenant that I made with their fathers in the day when I took them by the hand to lead them out of the land of Egypt; because they continued not in my covenant, and I regarded them not, saith the Lord. For this is the covenant that I will make with the house of Israel after those days, saith the Lord; I will put my laws in their mind, and write them in their hearts: and I will be to them a God, and they shall be to me a people: and they shall not teach every man his neighbor, and every man his brother, saying,
310
Know the Lord: for all shall know me, from the least to the greatest,"
Wherein, first, the condition of the covenant is not said to be required, but it is absolutely promised: "I will put my fear in their hearts" And this is the main difference between the old covenant of works and the now one of grace, that in that the Lord did only require the fulfilling of the condition prescribed, but in this be promiseth to effect it in them himself with whom the covenant is made. And without this spiritual efficacy, the truth is, the new covenant would be as weak and unprofitable, for the end of a covenant (the bringing, of us and binding of us to God), as the old. For in what consisted the weakness and unprofitableness of the old covenant, for which God in his mercy abolished it? Was it not in this, because, by reason of sin, we were no way able to fulfill the condition thereof, "Do this, and live?" Otherwise the connection is still true, that "he that doeth these things shall live." And are we of ourselves any way more able to fulfill the condition of the new covenant? Is it not as easy for a man by his own strength to fulfill the whole law, as to repent and savingly believe the promise of the gospel? This, then, is one main difference of these two covenants, -- that the Lord did in the old only require the condition; now, in the new, he will also effect it in all the federates, to whom this covenant is extended. And if the Lord should only exact the obedience required in the covenant of us, and not work and effect it also in us, the new covenant would be a show to increase our misery, and not a serious imparting and communicating of grace and mercy. If, then, this be the nature of the new testament, -- as appears from the very words of it, and might abundantly be proved, -- that the condition of the covenant should certainly, by free grace, be wrought and accomplished in all that are taken into covenant, then no more are in this covenant than in whom those conditions of it are effected.
But thus, as is apparent, it is not with all; for "all men have not faith," it is "of the elect of God:" therefore, it is not made with all, nor is the compass thereof to be extended beyond the remnant that are according to election. Yea, every blessing of the new covenant being certainly common, and to be communicated to all the covenantees, either faith is none of them, or all must have it, if the covenant itself be general. But some may say that it is true God promiseth to write his law in our hearts, and put his fear in our
311
inward parts; but it is upon condition. Give me that condition, and I will yield the cause. Is it if they do believe? Nothing else can be imagined. That is, if they have the law written in their hearts (as every one that believes hath), then God promiseth to write his law in their hearts! Is this probable, friends? is it likely? I cannot, then, be persuaded that God hath made a covenant of grace with all, especially those who never heard a word of covenant, grace, or condition of it, much less received grace for the fulfilling of the condition; without which the whole would be altogether unprofitable and useless, The covenant is made with Adam, and he is acquainted with it, <010315>Genesis 3:15, -- renewed With Noah, and not hidden from him, -- again established with Abraham, accompanied with a full and rich declaration of the chief promises of it, Genesis 12; which is most certain not to be effected towards all, as afterwards will appear. Yea, that first distinction, between the seed of the woman and the seed of the serpent is enough to overthrow the pretended universality of the covenant of grace; for who dares affirm that God entered into a covenant of grace with the seed of the serpent?
Most apparent, then, it is that the new covenant of grace, and the promises thereof, are all of them of distinguishing mercy, restrained to the people whom God did foreknow; and so not extended universally to all. Now, the blood of Jesus Christ being the blood of this covenant, and his oblation intended only for the procurement of the good things intended and promised thereby, -- for he was the surety thereof, <580722>Hebrews 7:22, and of that only, -- it cannot be conceived to have respect unto all, or any but only those that are intended in this covenant.
Arg. 2. If the Lord intended that he should, and [he] by his death did, procure pardon of sin and reconciliation with God for all and every one, to be actually enjoyed upon condition that they do believe, then ought this good-will and intention of God, with this purchase in their behalf by Jesus Christ, to be made known to them by the word, that they might believe;
"for faith cometh by hearing, and hearing by the word of God," <451017>Romans 10:17:
for if these things be not made known and revealed to all and every one that is concerned in them, namely, to whom the Lord intends, and for whom he hath procured so great a good, then one of these things will
312
follow; -- either, first, That they may be saved without faith in, and the knowledge of, Christ (which they cannot have unless he be revealed to them), which is false, and proved so; or else, secondly, That this good-will of God, and this purchase made by Jesus Christ, is plainly in vain, and frustrate in respect of them, yea, a plain mocking of them, that will neither do them any good to help them out of misery, nor serve the justice of God to leave them inexcusable, for what blame can redound to them for not embracing and well using a benefit which they never heard of in their lives? Doth it become the wisdom of God to send Christ to die for men that they might be saved, and never cause these men to hear of any such thing; and yet to purpose and declare that unless they do hear of it and believe it, they shall never be saved? What wise man would pay a ransom for the delivery of those captives which he is sure shall never come to the knowledge of any such payment made, and so never be the better for it? Is it answerable to the goodness of God, to deal thus with his poor creatures? to hold out towards them all in pretense the most intense love imaginable, beyond all compare and illustration, -- as his love in sending his Son is set forth to be, -- and yet never let them know of any such thing, but in the end to damn them for not believing it? Is it answerable to the love and kindness of Christ to us, to assign unto him at his death such a resolution as this: -- "I will now, by the oblation of myself, obtain for all and every one peace and reconciliation with God, redemption and everlasting salvation, eternal glory in the high heavens, even for all those poor, miserable, wretched worms, condemned caitiffs, that every hour ought to expect the sentence of condemnation; and all these shall truly and really be communicated to them if they will believe. But yet, withal, I will so order things that innumerable souls shall never bear one word of all this that I have done for them, never be persuaded to believe, nor have the object of faith that is to be believed proposed to them, whereby they might indeed possibly partake of these-things?" Was this the mind and will, this the design and purpose, of our merciful high priest? God forbid. It is all one as if a prince should say and proclaim, that whereas there be a number of captives held in sore bondage in such a place, and he hath a full treasure, he is resolved to redeem them every one, so that every one of them shall come out of prison that will thank him for his goodwill, and in the meantime never take care to let these poor captives know his mind and pleasure; and yet be fully assured that unless he effect it himself it will
313
never be done. Would not this be conceived a vain and ostentatious flourish, without any good intent indeed towards the poor captives? Or as if a physician should say that he hath a medicine that will cure all diseases, and he intends to cure the diseases of all, but lets but very few know his mind, or any thing of his medicine; and yet is assured that without his relation and particular information it will be known to very few. And shall he be supposed to desire, intend, or aim at the recovery of all?
Now, it is most clear, from the Scripture and experience of all ages, both under the old dispensation of the covenant and the new, that innumerable men, whole nations, for a long season, are passed by in the declaration of this mystery. The Lord doth not procure that it shall, by any means, in the least measure be made out to all; they hear not so much as a rumor or report of any such thing. Under the Old Testament,
"In Judah was God known, and his name was great in Israel; in Salem was his tabernacle, and his dwelling-place in Zion," <197601>Psalm 76:1, 2.
"He showed his word unto Jacob, and his statutes and his judgments unto Israel. He hath not dealt so with any nation: and as for his judgments, they have not known them," <19E719>Psalm 147:19, 20.
Whence those appellations of the heathen, and imprecations also -- as <241025>Jeremiah 10:25,
"Pour out thy fury upon the heathen that know thee not, and upon the families that call not upon thy name;"
of whom you have a full description, <490212>Ephesians 2:12,
"Without Christ, aliens from the commonwealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world."
And under the New Testament, though the church have "lengthened her cords, and strengthened her stakes, "and "many nations are come up to the mountain of the Lord," -- so many as to be called "all people," "all nations," yea, the "world," the "whole world," in comparison of the small precinct of the church of the Jews, -- yet now also Scripture and
314
experience do make it clear that many are passed by, yea, millions of souls, that never bear a word of Christ, nor of reconciliation by him; of which we can give no other reason, but, "Even so, Father, for so it seemed good in thy sight," <401126>Matthew 11:26. For the Scripture, ye have the Holy Ghost expressly forbidding the apostles to go to sundry places with the word, but sending them another way, <441606>Acts 16:6, 7, 9, 10; answerable to the former dispensation in some particulars, wherein "he suffered all nations to walk in their own ways," <441416>Acts 14:16. And for experience, no t to multiply particulars, do but ask any of our brethren who have been but any time in the Indies, and they will easily resolve you in the truth thereof.
The exceptions against this argument are poor and frivolous, which we reserve for reply. In brief; how is it revealed to those thousands of the offspring of infidels, whom the Lord cuts off in their infancy, that they may not pester the world, persecute his church, nor disturb human society? how to their parents, of whom Paul affirms, that by the works of God they might be led to the knowledge of his eternal power and Godhead, but that they should know any thing of redemption or a Redeemer was utterly impossible?
315
CHAPTER 2
CONTAINING THREE OTHER ARGUMENTS.
Arg. 3. If Jesus Christ died for all men, -- that is, purchased and procured for them, according to the mind and will of God, all those things which we recounted, and the Scripture setteth forth, to be the effects and fruits of his death, which may be summed up in this one phrase, "eternal redemption," then he did this, and that according to the purpose of God, either absolutely or upon some condition by them to be fulfilled. If absolutely, then ought all and every one, absolutely and infallibly, to be made actual partakers of that eternal redemption so purchased; for what, I pray, should hinder the enjoyment of that to any which God absolutely intended, and Christ absolutely purchased for them? If upon condition, then he did either procure this condition for them, or he did not? If he did procure this condition for them, -- that is, that it should be bestowed on them and wrought within them, -- then be did it either absolutely again, or upon a condition. If absolutely, then are we as we were before; for to procure any thing for another, to be conferred on him upon such a condition, and withal to procure that condition absolutely to be bestowed on him, is equivalent to the absolute procuring of the thing itself. For so we affirm, in this very business: Christ procured salvation for us, to be bestowed conditionally, if we do believe; but faith itself, that he hath absolutely procured, without prescribing of any condition. Whence we affirm, that the purchasing of salvation for us is equivalent to what it would have been if it had been so purchased as to have been absolutely bestowed, in respect of the event and issue. So that thus also must all be absolutely saved. But if this condition be procured upon condition, let that be assigned, and we will renew our quaere concerning the procuring of that, whether it were absolute or conditional, and so never rest until they come to fix somewhere, or still run into a circle.
But, on the other side, is not this condition procured by him on whose performance all the good things purchased by him are to be actually enjoyed? Then, first, This condition must be made known to all, as Arg. 2. Secondly, All men are able of themselves to perform this condition, or
316
they are not. If they are, then, seeing that condition is faith in the promises, as is on all sides confessed, are, all men of themselves, by the power of their own free-will, able to believe; which is contrary to the Scriptures, as, by the Lord's assistance, shall be declared. If they cannot, but that this faith must be bestowed on them and wrought within them by the free grace of God, then when God gave his Son to die for them, to procure eternal redemption for them all, upon condition that they did believe, be either purposed to work faith in them all by his grace, that they might believe, or he did not? If he did, why doth not he actually perform it, seeing "he is of one mind, and who can turn him?" why do not all believe? why have not all men faith? Or doth he fail of his purpose? If he did not purpose to bestow faith on them all, or (which is all one) if he purposed not to bestow faith on all (for the will of God doth not consist in a pure negation of any thing, -- what he doth not will that it should be, he wills that it should not be), then the sum of it comes to this: -- That God gave Christ to die for all men, but upon this condition, that they perform that which of themselves without him they cannot perform, and purposed that, for his part, he would not accomplish it in them.
Now, if this be not extreme madness, to assign a will unto God of doing that which himself knows and orders that it shall never be done, of granting a thing upon a condition which without his help cannot be fulfilled, and which help he purposed not to grant, let all judge. Is this anything but to delude poor creatures? Is it possible that any good at all should arise to any by such a purpose as this, such a giving of a Redeemer? Is it agreeable to the goodness of God to intend so great a good as is the redemption purchased by Christ, and to pretend that he would have it profitable for them, when he knows that they can no more fulfill the condition which he requires, that it may be by them enjoyed, than Lazarus could of himself come out of the grave? Doth it beseem the wisdom of God, to purpose that which he knows shall never be fulfilled? If a man should promise to give a thousand pounds to a blind man upon condition that he will open his eyes and see, -- which he knows well enough he cannot do, -- were that promise to be supposed to come from a heart-pitying of his poverty, and not rather from a mind to illude and mock at his misery? If the king should promise to pay a ransom for the captives at Algiers, upon condition that they would conquer their tyrants
317
and come away, -- which he knows full well they cannot do, -- were this a kingly act? Or, as if a man should pay a price to redeem captives, but not that their chains may be taken away, without which they cannot come out of prison; or promise dead men great rewards upon condition they live again of themselves; -- are not these to as much end as the obtaining of salvation for men upon condition that they do believe, without obtaining that condition for them? Were not this the assigning such a will and purpose as this to Jesus Christ: "I will obtain eternal life to be bestowed on men, and become theirs, by the application of the benefits of my death; but upon this condition, that they do believe. But as I will not reveal my mind and will in this business, nor this condition itself, to innumerable of them, so concerning the rest I know they are no ways able of themselves, -- no more than Lazarus was to rise, or a blind man is to see, -- to perform the condition that I do require, and without which none of the good things intended for them can ever become theirs; neither will I procure that condition ever to be fulfilled in them. That is, I do will that that shall be done which I do not only know shall never be done, but that it cannot be done, because I will not do that without which it can never be accomplished"? Now, whether such a will and purpose as this beseem the wisdom and goodness of our Savior, let the reader judge. In brief; an intention of doing good unto any one upon the performance of such a condition as the intender knows is absolutely above the strength of him of whom it is required, -- especially if he know that it can no way be done but by his concurrence, and he is resolved not to yield that assistance -- which is necessary to the actual accomplishment of it, -- is a vain fruitless flourish. That Christ, then, should obtain of his Father eternal redemption, and the Lord should through his Son intend it for them who shall never be made partakers of it, because they cannot perform, and God and Christ have purposed not to bestow, the condition on which alone it is to be made actually theirs, is unworthy of Christ, and unprofitable to them for whom it is obtained; which that anything that Christ obtained for the sons of men should be unto them, is a hard saying indeed. Again; if God through Christ purpose to save all if they do believe, because he died for all, and this faith be not purchased by Christ, nor are men able of themselves to believe, how comes it to pass that any are saved?
318
[If it be answered], "God bestows faith on some, not on others," I reply, Is this distinguishing grace purchased for those some comparatively, in respect of those that are passed by without it? If it be, then did not Christ die equally for all, for he died that some might have faith, not others; yea, in comparison, he cannot be said to die for those other some at all, not dying that they might have faith, without which he knew that all the rest would be unprofitable and fruitless. But is it? not purchased for them by Christ? Then have those that be saved no more to thank Christ for than those that are damned; which were strange, and contrary to <660105>Revelation 1:5, 6,
"Unto him that loved us, and washed us from our sins in his own blood, and hath made us kings and priests unto God and his Father," etc.
For my part, I do conceive that Christ hath obtained salvation for men, not upon condition if they would receive it, but so fully and perfectly that certainly they should receive it. He purchased salvation, to be bestowed on them that do believe; but withal faith, that they might believe. Neither can it be objected, that, according to our doctrine, God requires any thing of men that they cannot do, yea, faith to believe in Christ: for, -- First, Commands do not signify what is God's intention should be done, but what is our duty to do; which may be made known to us whether we be able to perform it or not: it signifieth no intention or purpose of God. Secondly, For the promises which are proposed together with the command to believe: -- First, they do not hold out the intent and purpose of God, that Christ should die for us if we do believe; which is absurd, -- that the act should be the constituter of its own object, which must be before it, and is presupposed to be before we are desired to believe it: nor, secondly, the purpose of God that the death of Christ should be profitable to as if we do believe; which we before confuted: but, thirdly, only that faith is the way to salvation which God hath appointed; so that all that do believe shall undoubtedly be saved, these two things, faith and salvation, being inseparably linked together, as shall be declared.
Arg. 4. If all mankind be, in and by the eternal purpose of God, distinguished into two sorts and conditions, severally and distinctly described and set forth in the Scripture, and Christ be peculiarly affirmed
319
to die for one of these sorts, and nowhere for them of the other, then did he not die for all; for of the one sort he dies for all and every one, and of the other for no one at all. But, --
First, There is such a discriminating distinguishment among men, by the eternal purpose of God, as those whom he "loves" and those whom he "hates," <450913>Romans 9:13; whom he "knoweth," and whom he "knoweth not :" <431014>John 10:14, "I know my sheep;" 2<550219> Timothy 2:19, "The Lord knoweth them that are his;" <450829>Romans 8:29, "Whom he did foreknow;" <451102>Romans 11:2, "His people which he foreknew;" "I know you not," <402512>Matthew 25:12: so <431318>John 13:18, "I Speak not of you all; I know whom I have chosen." Those that are appointed to life and glory, and those that are appointed to and fitted for destruction, -- "elect" and "reprobate;" those that were "ordained to eternal life," and those who "before were of old ordained to condemnation:" as <490104>Ephesians 1:4 , "He hath chosen us in him;" <441348>Acts 13:48, "Ordained to eternal life;" <450830>Romans 8:30,
"Whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified, them he also glorified."
So on the other side, 1<520509> Thessalonians 5:9,
"God hath not appointed us to wrath, but to obtain salvation;"
<450918>Romans 9:18-21,
"He hath mercy o n whom he will have mercy, and whom he will he hardeneth. Thou wilt say then unto me, Why doth he yet find fault? For who hath resisted his will? Nay but, O man, who art thou that repliest against God? Shall the thing formed say to him that formed it, Why hast thou made me thus? Hath not the potter power over the clay, of the same lump to make one vessel to honor, and another to dishonor?"
<650104>Jude 4, "Ordained to this condemnation 2<610212> Peter 2:12, "Made to be taken and destroyed;" "Sheep and goats," <402532>Matthew 25:32; <431001>John 10 passim. Those on whom he hath "mercy," and those whom he "hardeneth," <450918>Romans 9:18. Those that are his "peculiar people" and
320
"the children of promise," that are "not of the world," his "church;" and those that, in opposition to them, are "the world," "not prayed for," "not his people:" as <560214>Titus 2:14; <480428>Galatians 4:28; <431519>John 15:19, 17:9; <510124>Colossians 1:24; <430905>John 9:52; <580210>Hebrews 2:10, 12, 13. Which distinction of men is everywhere ascribed to the purpose, will, and good pleasure of God: <201604>Proverbs 16:4,
"The Lord hath made all things for himself, even the wicked for the day of evil."
<400925>Matthew 9:25, 26,
"I thank thee, O Father, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father; for so it seemed good in thy sight."
<450911>Romans 9:11, 12,
"The children being not yet born, neither having done any good or evil, that the purpose of God according to election might stand, not of works, but of him that calleth; it was said unto her, The elder shall serve the younger."
<450916>Romans 9:16, 17,
"So then it is not of him that willeth, nor of him that runneth, but of God that showeth mercy. For the scripture saith unto Pharaoh, Even for this same purpose have I raised thee up, that I might show my power in thee, and that my name might be declared throughout all the earth."
chap. <450827>8:28-30,
"Who are the called according to his purpose. For whom he did foreknow, he also did predestinate to be conformed to the image of his Son, that he might be the first-born among many brethren. Moreover, whom he did predestinate, them he also called: and whom he called, them he also justified: and whom he justified them he also glorified."
So that the first part of the proposition is clear from the Scripture.
321
Now, Christ is said expressly and punctually to die for them on the one side: for his "people," <400121>Matthew 1:21; his "sheep," <431011>John 10:11, 14; his "church," <442028>Acts 20:28, <490525>Ephesians 5:25, as distinguished from the world, <450508>Romans 5:8, 9, <431151>John 11:51, 52; his "elect," <450832>Romans 8:3234; his "children," <580212>Hebrews 2:12, 13; -- as before more at large. Whence we may surely conclude that Christ died not for all and every one, -- to wit, not for those he "never knew," whom he "hateth," whom he "hardeneth," on whom he "will not show mercy," who "were before of old ordained to condemnation;" in a word, for a reprobate, for the world, for which he would not pray. That which some except, that though Christ be said to die for his "sheep," for his "elect," his "chosen," yet he is not said to die for them only, -- that term is nowhere expressed, is of no value; for is it not without any forced interpretation, in common sense, and according to the usual course of speaking, to distinguish men into two such opposite conditions as elect and reprobate, sheep and goats, and then affirm that he died for his elect, [is it not] equivalent to this, he died for his elect only? Is not the sense as clearly restrained as if that restrictive term had been added? Or is that term always added in the Scripture in every indefinite assertion, which yet must of necessity be limited and restrained as if it were expressly added? as where our Savior saith, "I am the way, the truth, and the life," <431406>John 14:6, -- he doth not say that he only is so, and yet of necessity it must be so understood. As also in that, <510119>Colossians 1:19, "It pleased the Father that in him should all fullness dwell;" -- he doth not express the limitation "only," and yet it were no less than blasphemy to suppose a possibility of extending the affirmation to any other. So that this exception, notwithstanding this argument, is, as far as I can see, unanswerable; which also might be farther urged by a more large explication of God's purpose of election and reprobation, showing how the death of Christ was a means set apart and appointed for the saving of his elect, and not at all undergone and suffered for those which, in his eternal counsel, he did determine should perish for their sins, and so never be made partakers of the benefits thereof. But of this more must be spoken, if the Lord preserve us, and give assistance for the other part of this controversy, concerning the cause of sending Christ.
Arg. 5. That is not to be asserted and affirmed which the Scripture doth not anywhere go before us in; but the Scripture nowhere saith Christ died
322
for all men, much less for all and every man (between which two there is a wide difference, as shall be declared): therefore, this is not to be asserted. It is true, Christ is said to give his life "a ransom for all," but nowhere for all men. And because it is affirmed expressly in other places that he died for many, for his church, for them that believe, for the children that God gave him, for us, some of all sorts, though not expressly, yet clearly in terms equivalent, <660509>Revelation 5:9, 10, it must be clearly proved that where all is mentioned, it cannot be taken for all believers, all his elect, his whole church, all the children that God gave him, some of all sorts, before a universal affirmative can be thence concluded. And if men will but consider the particular places, and contain themselves until they have done what is required, we shall be at quiet, I am persuaded, in this business.
323
CHAPTER 3.
CONTAINING, TWO OTHER ARGUMENTS FROM THE PERSON CHRIST SUSTAINED IN THIS BUSINESS.
Arg. 6. For whom Christ died, he died as a sponsor, in their stead, as is apparent, <450506>Romans 5:6-8,
"For when we were yet without strength, in due time Christ died for the ungodly. For scarcely for a righteous man will one die: yet peradventure for a good man some would even dare to die. But God commendeth his love toward us, in that, while we were yet sinners, Christ died for us" <480313>Galatians 3:13,
"He was made a curse for us." 2<470521> Corinthians 5:21, "He hath made him to be sin for us." All which places do plainly signify and hold out a change or commutation of persons, one being accepted in the room of the other. Now, if he died as the sponsor or surety of them for whom he died, in their stead, then these two things at least will follow: -- First, That he freed them from that anger, and wrath, and guilt of death, which he underwent for them, that they should in and for him be all reconciled, and be freed from the bondage wherein they are by reason of death; for no other reason in the world can be assigned why Christ should undergo anything in another's stead, but that that other might be freed from undergoing that which he underwent for him. And all justice requires that so it should be; which also is expressly intimated, when our Savior is said to be eg] guov, " a surety of a better testament," <580722>Hebrews 7:22; that is, by being our priest, undergoing the "chastisement of our peace," and the burden of our "iniquities," <235305>Isaiah 53:5, 6. He was "made sin for us, that we might be made the righteousness of God in him," 2<470521> Corinthians 5:21, But now all are not freed from wrath and the guilt of death, and actually reconciled to God, -- which is to be justified through an imputation of righteousness, and a non-imputation of iniquities; -- for until men come to Christ "the wrath of God abideth on them," <430336>John 3:36; which argueth and intimateth a nonremoval of wrath, by reason of not believing. He doth not say, it comes on them, as though by Christ's death they were freed from being under a state and condition of wrath, which we are all in by
324
nature, <490203>Ephesians 2:3; but me>nei, "it remaineth," or abideth: it was never removed. And to them the gospel is a savor of death unto death, -- bringing a new death and a sore condemnation, by its being despised, unto that death the guilt whereof they before lay under. Some have, indeed, affirmed that all and every one are redeemed, restored, justified, and made righteous in Christ, and by his death; but truly this is so wretched, I will not say perverting of the Scriptures, which give no color to any such assertion, but so direct an opposition to them, as I judge it fruitless, and lost labor, to go about to remove such exceptions (More, p. 45). Secondly, It follows that Christ made satisfaction for the sins of all and every man, if be died for them; for the reason why he underwent death for us as a surety was to make satisfaction to God's justice for our sins, so to redeem us to himself, neither can any other be assigned. But Christ hath not satisfied the justice of God for all the sins of all and every man: which may be made evident by divers reasons; for, --
First, For whose sins he made satisfaction to the justice of God, for their sins justice is satisfied, or else his satisfaction was rejected as insufficient, for no other reason can be assigned of such a fruitless attempt; which to aver is blasphemy in the highest degree. But now the justice of God is not satisfied for all the sins of all and every man; which also is no less apparent than the former: for they that must undergo eternal punishment themselves for their sins, that the justice of God may be satisfied for their sins, the justice of God was not satisfied without their own punishment, by the punishment of Christ; for they are not heated by his stripes. But that innumerable souls shall to eternity undergo the punishment due to their own sins, I hope needs, with Christians, no proving. Now, how can the justice of God require satisfaction of them for their sins, if it were before satisfied for them in Christ? To be satisfied, and to require satisfaction that it may be satisfied, are contradictory, and cannot be affirmed of the same in respect of the same; but that the Lord will require of some "the uttermost farthing" is most clear, <400526>Matthew 5:26.
Secondly, Christ by undergoing death for us, as our surety, satisfied for no more than he intended so to do. So great a thing as satisfaction for the sins of men could not accidentally happen besides his intention, will, and purpose; especially considering that his intention and good-will, sanctifying himself to be an oblation, was of absolute necessity to make
325
his death an acceptable offering. But now Christ did not intend to satisfy for the sins of all and every man for innumerable souls were in hell, under the punishment and weight of their own sins; from whence there is no redemption before, nor actually then when our Savior made himself an oblation for sin. Now, shall we suppose that Christ would make himself an offering for their sins whom he knew to be past recovery, and that it was utterly impossible that ever they should have any fruit or benefit by his offering? Shall we think that the blood of the covenant was cast away upon them for whom our Savior intended no good at all? To intend good to them he could not, without a direct opposition to the eternal decree of his Father, and therein of his own eternal Deity. Did God send his Son, did Christ come to die, for Cain and Pharaoh, damned so many ages before his suffering? "Credat Apella?" The exception, that Christ died for them, and his death would have been available to them if they had believed and fulfilled the condition required, is, in my judgment, of no force at all; for, -- First, For the most part they never heard of any such condition. Secondly, Christ at his death knew full well that they bad not fulfilled the condition, and were actually cut off from any possibility ever so to do, so that any intention to do them good by his death must needs be vain and frustrate; which must not be assigned to the Son of God. Thirdly, This redemption, conditionate, if they believe, we shall reject anon.
Neither is that other exception, that Christ might as well satisfy for them that were eternally damned at the time of his suffering (for whom it could not be useful), as for them that were then actually saved (for whom it was not needful), of any more value. For -- First, Those that were saved were saved upon this ground, that Christ should certainly suffer for them in due time; which suffering of his was as effectual in the purpose and promise as in the execution and accomplishment. It was in the mind of God accounted for them as accomplished, the compact and covenant with Christ about it being surely ratified upon mutual, unchangeable promises, (according to our conception); and so our Savior was to perform it, and so it was needful for them that were actually saved: but for those that were actually damned, there was no such inducement to it, or ground for it, or issue to be expected out of it. Secondly, A simile will clear the whole: -- If a man should send word to a place where captives were in prison, that he would pay the price and ransom that was due for their delivery, and to desire the
326
prisoners to come forth, for he that detains them accepts of his word and engagement; when he comes to make payment, according to his promise, if he find some to have gone forth according as was proposed, and others continued obstinate in their dungeon, some hearing of what he had done, others not, and that according to his own appointment, and were now long since dead; doth he, in the payment of his promised ransom, intend it for them that died stubbornly and obstinately in the prison, or only for them who went forth? Doubtless, only for these last. No more can the passion of Christ be supposed to be a price paid for them that died in the prison of sin and corruption before the payment of his ransom; though it might full well be for them that were delivered by virtue of his engagement for the payment of such a ransom. Thirdly, If Christ died in the stead of all men, and made satisfaction for their sins, then he did it for all their sins, or only for some of their sins. If for some only, who then can be saved? If for all, why then are all not saved? They say it is because of their unbelief; they will not believe, and therefore are not saved. That unbelief, is it a sin, or is it not? If it be not, how can it be a cause of damnation? If it be, Christ died for it, or he did not, If he did not, then he died not for all the sins of all men. If he did, why is this an obstacle to their salvation? Is there any new shift to be invented for this? or must we be contented with the old, namely, because they do not believe? that is, Christ did not die for their unbelief, or rather, did not by his death remove their unbelief, because they would not believe, or because they would not themselves remove their unbelief; or he died for their unbelief conditionally, that they were not unbelievers. These do not seem to me to be sober assertions.
Arg. 7. For whom Christ died, for them he is a mediator: which is apparent; for the oblation or offering of Christ, which he made of himself unto God, in the shedding of his blood, was one of the chiefest acts of his mediation. But he is not a mediator for all and every one; which also is no less evident, because as mediator he is the priest for them for whom he is a mediator. Now, to a priest it belongs, as was declared before, to sacrifice and intercede, to procure good things, and to apply them to those for whom they are procured; as is evident, Hebrews 9., And was proved before at large: which confessedly, Christ doth not for all. Yea, that Christ is not a mediator for every one needs no proof. Experience sufficiently evinceth it, besides innumerable places of Scripture. It is, I confess, replied
327
by some, that Christ is a mediator for some in respect of some acts, and not in respect of others; but truly, this, if I am able to judge, is a dishonest subterfuge, that hath no ground in Scripture, and would make our Savior a half mediator in respect of some, which is an unsavory expression. But this argument was vindicated before.
328
CHAPTER 4
OF SANCTIFICATION, AND OF THE CAUSE OF FAITH, AND THE PROCUREMENT THEREOF BY THE DEATH OF CHRIST.
Arg. 8. Another argument may be taken from the effect and fruit of the death of Christ unto sanctification, which we thus propose: -- If the blood of Jesus Christ doth wash, purge, cleanse, and sanctify them for whom it was shed, or for whom he was a sacrifice, then certainly he died, shed his blood, or was a sacrifice, only for them that in the event are washed, purged, cleansed, and sanctified; -- which that all or every one is not is most apparent, faith being the first principle of the heart's purification, <441509>Acts 15:9, and "all men have not faith," 2<530302> Thessalonians 3:2; it is "of the elect of God," <560101>Titus 1:1. The consequence, I conceive, is undeniable, and not to be avoided with any distinctions. But now we shall make it evident that the blood of Christ is effectual for all those ends of washing, purging, and sanctifying, which we before recounted. And this we shall do; -- first, from the types of it; and, secondly, by plain expressions concerning the thing itself: --
First, For the type, that which we shall now consider is the sacrifice of expiation, which the apostle so expressly compareth with the sacrifice and oblation of Christ. Of this he affirmeth, <580913>Hebrews 9:13, that it legally sanctified them for whom it was a sacrifice. "For," saith he, "the blood of bulls and goats, and the ashes of an heifer sprinkling the unclean, sanctifieth to the purifying of the flesh." Now, that which was done carnally and legally in the type must be spiritually effected in the antitype, -- the sacrifice of Christ, typified by that bloody sacrifice of beasts. This the apostle asserteth in the verse following. "How much more," saith he, "shall the blood of Christ, who through the eternal Spirit offered himself without spot to God, purge your conscience from dead works to serve the living God?" If I know anything, that answer of Arminius and some others to this, -- namely, that the sacrifice did sanctify, not as offered but as sprinkled, and the blood of Christ, not in respect of the oblation, but of its application, answereth it, -- is weak and unsatisfactory; for it only asserts a division between the oblation and
329
application of the blood of Christ, which, though we allow to be distinguished, yet such a division we are now disproving. And to weaken our argument, the same division which we disprove is proposed; which, if any, is an easy, facile way of answering. We grant that the blood of Christ sanctifieth in respect of the application of the good things procured by it, but withal prove that it is so applied to all for whom it was an oblation; and that because it is said to sanctify and purge, and must answer the type, which did sanctify to the purifying of the flesh.
Secondly, It is expressly, in divers places affirmed of the blood-shedding and death of our Savior, that it doth effect these things, and that it was intended for that purpose. Many places for the clearing of this were before recounted. I shall now repeat so many of them as shall be sufficient to give strength to the argument in hand, omitting those which before were produced, only desiring that all those places which point out the end of the death of Christ may be considered as of force to establish the truth of this argument.
<450605>Romans 6:5, 6,
"or if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin."
The words of the latter verse yield a reason of the former assertion in <450605>Romans 6:5, -- namely, that a participation in the death of Christ shall certainly be accompanied with conformity to him in his resurrection; that is, both to life spiritual, as also to eternal: "Because our old man is crucified with him, that the body of sin might be destroyed." That is, our sinful corruption and depravation of nature are, by his death and crucifying, effectually and meritoriously slain, and disabled from such a rule and dominion over us as that we should be servants any longer unto them; which is apparently the sense of the place, seeing it is laid as a foundation to press forward unto all decrees of sanctification and freedom from the power of sin.
The same apostle also tells us, 2<470120> Corinthians 1:20, that "all the promises of God are in him yea, and in him Amen, unto the glory of God
330
by us." "Yea, and Amen," -- confirmed, ratified, unchangeably established, and irrevocably made over to us. Now, this was done "in him," -- that is, in his death and blood-shedding, for the confirmation of the testament, whereof these promises are the conveyance of the legacies to us, -- confirmed by the "death of him, the testator," <580916>Hebrews 9:16: for he was "the surety of this better testament," <580722>Hebrews 7:22; which testament or "covenant he confirmed with many," by his being "cut off" for them, <270926>Daniel 9:26, 27. Now, what are the promises that are thus confirmed unto us, and established by the blood of Christ? The sum of them you have, <243133>Jeremiah 31:33, 34; whence they are repeated by the apostle, <580810>Hebrews 8:10-12, to set out the nature of that covenant which was ratified in the blood of Jesus, in which you have a summary description of all that free grace towards us, both in sanctification, <580810>Hebrews 8:10, 11, and in justification, <581012>Hebrews 10:12. Amongst these promises, also, is that most famous one of circumcising our hearts, and of giving new hearts and spirits unto us: as <053006>Deuteronomy 30:6; <263626>Ezekiel 36:26. So that our whole sanctification, holiness, with justification and reconciliation unto God, is procured by, and established unto us with, unchangeable promises in the death and blood-shedding of Christ, "the heavenly or spiritual thinks being purified with that sacrifice of his, <580923>Hebrews 9:23; "For we have redemption through his blood, even the forgiveness of sins," <510114>Colossians 1:14; "By death he destroyed him that had the power of death, that is, the devil," that he might "deliver them who, through fear of death, were all their lifetime subject to bondage," <580214>Hebrews 2:14, 15.
Do but take notice of those two most clear places, <560214>Titus 2:14, <490525>Ephesians 5:25, 26: in both which our cleansing and sanctification is assigned to be the end and intendment of Christ the worker; and therefore the certain effect of his death and oblation, which was the work, as was before proved. And I shall add but one place more to prove that which I am sorry that I need produce any one to do, -- to wit, that the blood of Christ purgeth us from all our sin, and it is, 1<460130> Corinthians 1:30,
"Who of God is made unto us wisdom, and righteousness, and sanctification, and redemption."
331
Of which, because it is clear enough, I need not spend time to prove that he was thus made unto us of God, inasmuch as he set him forth to be "a propitiation through faith in his blood;" as <450325>Romans 3:25. So that our sanctification, with all other effects of free grace, are the immediate procurement of the death of Christ. And of the things that have been spoken this is the sum: -- Sanctification and holiness is the certain fruit and effect of the death of Christ in all them for whom he died; but all and every one are not partakers of this sanctification, this purging, cleansing, and working of holiness: therefore, Christ died not for all and every one, "quod erat demonstrandum."
It is altogether in vain to except, as some do, that the death of Christ is not the sole cause of these things, for they are not actually wrought in any without the intervention of the Spirit's working in them, and faith apprehending the death of Christ: for, -- First, Though many total causes of the same kind cannot concur to the producing of the same effect, yet several causes of several kinds may concur to one effect, and be the sole causes in that kind wherein they are causes. The Spirit of God is the cause of sanctification and holiness; but what kind of cause, I pray? Even such an one as is immediately and really efficient of the effect. Faith is the cause of pardon of sin; but what cause? In what kind? Why merely as an instrument, apprehending the righteousness of Christ. Now, do these causes, whereof one is efficient, the other instrumental, both natural and real, hinder that the blood of Christ may not only concur, but also be the sole cause, moral and meritorious, of these things? Doubtless, they do not. Nay, they do suppose it so to be, or else they would in this work be neither instruments nor efficient, that being the sole foundation of the Spirit's operation and efficience, and the sole cause of faith's being and existence. A man is detained captive by his enemy, and one goes to him that detains him, and pays a ransom for his delivery; who thereupon grants a warrant to the keepers of the prison that they shall knock off his shackles, take away his rags, let him have new clothes, according to the agreement, saying, "Deliver him, for I have found a ransom." Because the jailer knocks off his shackles, and the warrant of the judge is brought for his discharge, shall he or we say that the price and ransom which was paid was not the cause, yes, the sole cause of his delivery? Considering that none of these latter had been, had not the ransom been paid, they are no
332
less the effect of that ransom than his own delivery. In our delivery from the bondage of sin, it is true, there are other things, in other kinds, which do concur besides the death of Christ, as the operation of the Spirit and the grace of God; but these being in one kind, and that in another, these also being no less the fruit and effect of the death of Christ than our deliverance wrought by them, it is most apparent that that is the only main cause of the whole. Secondly, To take off utterly this exception, with all of the like kind, we affirm that faith itself is a proper immediate fruit and procurement of the death of Christ in all them for whom he died; which (because, if it be true, it utterly overthrows the general ransom, or universal redemption; and if it be not true, I will very willingly lay down this whole controversy, and be very indifferent which way it be determined, for go it which way it will, free-will must be established), I will prove apart by itself in the next argument.
Arg. 9. Before I come to press the argument intended, I must premise some few things; as, --
1. Whatever is freely bestowed upon us, in and through Christ, that is all wholly the procurement and merit of the death of Christ. Nothing is bestowed through him on those that are his which he hath not purchased; the price whereby he made his purchase being his own blood, 1<600118> Peter 1:18,19; for the covenant between his Father and him, of making out all spiritual blessings to them that were given unto him, was expressly founded on this condition, "That he should make his soul an offering for sin," <235310>Isaiah 53:10.
2. That confessedly, on all sides, faith is, in men of understanding, of such absolute indispensable necessity unto salvation, -- there being no sacrifice to be admitted for the want of it under the new covenant, -- that, whatever God hath done in his love, sending his Son, and whatever Christ hath done or doth, in his oblation and intercession for all or some, without this in us, is, in regard of the event, of no value, worth, or profit unto us, but serveth only to increase and aggravate condemnation; for, whatsoever is accomplished besides, that is most certainly true, "He that believeth not shall be damned," <411616>Mark 16:16. (So that if there is in ourselves a power of believing, and the act of it do proceed from that power, and is our own also, then certainly and undeniably it is in our power to make the love of
333
God and death of Christ effectual towards us or not, and that by believing we actually do the one by an act of our own; which is so evident that the most ingenious and perspicacious of our adversaries have in terms confessed it, as I have declared elsewhere). f260 Such being, then, the absolute necessity of faith, it seems to me that the cause of that must needs be the prime and principal cause of salvation, as being the cause of that without which the whole would not be, and by which the whole is, and is effectual.
3. I shall give those that to us in this are contrary-minded their choice and option, so that they will answer directly, categorically, and without uncouth, insignificant, cloudy distinctions, whether our savior, by his death and intercession (which we proved to be conjoined), did merit or procure faith for us, or no? or, which is all one, whether faith be a fruit and effect of the death of Christ, or no? And according to their answer I will proceed.
First, If they answer affirmatively that it is, or that Christ did procure it by his death (provided always that they do not willfully equivocate, and when I speak of faith as it is a grace in a particular person, taking it subjectively, they understand faith as it is the doctrine of faith, or the way of salvation declared in the gospel, taking it objectively, which is another thing, and beside the present question; although, by the way, I must tell them that we deny the granting of that new way of salvation, in bringing life and immortality to light by the gospel in Christ, to be procured for us by Christ, himself being the chiefest part of this way, yea, the way itself: and that he should himself be procured by his own death and oblation is a very strange, contradictory assertion, beseeming them who have used it (More, p.35.) It is true, indeed, a full and plenary carrying of his elect to life and glory by that way we ascribe to him, and maintain it against all; but the granting of that way was of the same free grace and unprocured love which was also the cause of granting himself unto us, <010315>Genesis 3:15.); -- if, I say, they answer thus affirmatively, then I demand whether Christ procured faith for all for whom he died absolutely, or upon some condition on their part to be fulfilled? If absolutely, then surely, if he died for all, they must all absolutely believe; for that which is absolutely procured for any is absolutely his, no doubt. He that hath absolutely procured an inheritance, by what means soev'er, who can hinder, that it
334
should not be his? But this is contrary to that of the apostle, "All men have not faith," 2<530302> Thessalonians 3:2; and, "Faith is of the elect of God," <560101>Titus 1:1. If they say that he procured it for them, that is, to be bestowed on them conditionally, I desire that they would answer bona fide, and roundly, in terms without equivocation or blind distinctions, assign that condition, that we may know what it is, seeing it is a thing of so infinite concernment to all our souls. Let me know this condition which ye will maintain, and en herbam amici! f261 the cause is yours Is it, as some say, if they do not resist the grace of God? Now, what is it not to resist the grace of God? is it not to obey it? And what is it to obey the grace of God?, is it not to believe? So the condition of faith is faith itself. Christ procured that they should believe, upon condition that they do believe! Are these things so? But they can assign a condition, on our part required, of faith, that is not faith itself. Can they do it? Let us hear it, then, and we will renew our inquiry concerning that condition, whether it be procured by Christ or no. If not, then is the cause of faith still resolved into ourselves; Christ is not the author and finisher of it. If it be then are we just where we were before, and must follow with our queries whether that condition was procured absolutely or upon condition. Depinge ube sistam.
But, secondly, if they will answer negatively, as, agreeably to their own principles, they ought to do, and deny that faith is procured by the death of Christ, then, --
1. They must maintain that it is an act of our own wills, so our own as not to be wrought in us by grace; and that it is wholly situated in our power to perform that spiritual act, nothing being bestowed upon us by free grace, in and through Christ (as was before declared), but what by him, in his death and oblation, was procured: which is contrary, --
(1.) To express Scripture in exceeding many places, which I shall not recount:
(2.) To the very nature of the being of the new covenant, which doth not prescribe and require the condition of it, but effectually work it in all the covenantees, <243133>Jeremiah 31:33, 34; <263626>Ezekiel 36:26; <580810>Hebrews 8:10, 11:
335
(3.) To the advancement of the free grace of God, in setting up the power of free-will, in the state of corrupted nature, to the slighting and undervaluing thereof.
(4.) To the received doctrine of our natural depravedness and disability to any thing that is good; yea, by evident unstrained consequence, overthrowing that fundamental article of original sin: yea,
(5.) To right reason, which will never grant that the natural faculty is able of itself, without some spiritual elevation, to produce an act purely spiritual; as 1<460214> Corinthians 2:14.
2. They must resolve almost the sole cause of our salvation into ourselves ultimately, it being in our own power to make all that God and Christ do unto that end effectual, or to frustrate their utmost endeavors for that purpose: for all that is done, whether in the Father's loving us and sending his Son to die for us, or in the Son's offering himself for an oblation in our stead, or for us (in our behalf), is confessedly, as before, of no value nor worth, in respect of any profitable issue, unless we believe; which that we shall do, Christ hath not effected nor procured by his death, neither can the Lord so work it in us but that the sole casting voice (if I may so say), whether we will believe or no, is left to ourselves. Now, whether this be not to assign unto ourselves the cause of our own happiness, and to make us the chief builders of our own glory, let all judge.
These things being thus premised, I shall briefly prove that which is denied, namely, that faith is procured for us by the death of Christ; and so, consequently, he died not for all and every one, for "all men have not faith:" and this we may do by these following reasons; --
1. The death of Jesus Christ purchased holiness and sanctification for us, as was at large proved, Arg. 8; but faith, as it is a grace of the Spirit inherent in us, is formally a part of our sanctification and holiness: therefore he procured faith for us. The assumption is meet certain, and not denied; the proposition was sufficiently confirmed in the foregoing argument; and I see not what may be excepted against the truth of the whole. If any shall except, and say that Christ might procure for us some part of holiness (for we speak of parts, and not of degrees and measure), but not all, as the sanctification of hope, love, meekness, and the like, I
336
ask, -- first, What warrant have we for any such distinction between the graces of the Spirit, that some of them should be of the purchasing of Christ, others of our own store? secondly, Whether we are more prone of ourselves to believe, and more able, than to love and hope? and where may we have a ground for that?
2. All the fruits of election are purchased for us by Jesus Christ; for "we are chosen in him," <490104>Ephesians 1:4, as the only cause and fountain of all those good things which the Lord chooseth us to, for the praise of his glorious grace, that in all things be might have the preeminence. I hope I need not be solicitous about the proving of this, that the Lord Jesus is the only way and means by and for whom the Lord will certainly and actually collate upon his elect all the fruits and effects or intendments of that love whereby he chose them. But now faith is a fruit, a principal fruit, of our election; for saith the apostle, "We are chosen in him before the foundation of the world, that we should be holy," <490104>Ephesians 1:4, -- of which holiness, faith, purifying the heart, is a principal share. "Moreover, whom he did predestinate, them he also called," <450830>Romans 8:30; that is, with that calling which is according to his purpose, effectually working faith in them by the mighty operation of his Spirit, "according to the exceeding greatness of his power," <490109>Ephesians 1:9. And so they "believe" (God making them differ from others, 1<460407> Corinthians 4:7, in the enjoyment of the means) "who are ordained to eternal life," <441348>Acts 13:48. Their being ordained to eternal life was the fountain from whence their faith did flow; and so "the election hath obtained, and the rest were blinded," <450907>Romans 9:7.
3. All the blessings of the new covenant are procured and purchased by him in whom the promises thereof are ratified, and to whom they are made; for all the good things thereof are contained in and exhibited by those promises, through the working of the Spirit of God. Now, concerning the promises of the covenant, and their being confirmed in Christ, and made unto his, as <480316>Galatians 3:16, with what is to be understood in those expressions, was before declared. Therefore, all the good things of the covenant are the effects, fruits, and purchase of the death of Christ, he and all things for him being the substance and whole of it. Farther; that faith is of the good things of the new covenant is apparent from the description thereof, <243133>Jeremiah 31:33, 34; <580810>Hebrews 8:10-12;
337
<263625>Ezekiel 36:25-27, with divers other places, as might clearly be manifested if we affected copiousness in causa facili.
4. That without which it is utterly impossible that we should be saved must of necessity be procured by him by whom we are fully and effectually saved. Let them that can, declare how he can be said to procure salvation fully and effectually for us, and not be the author and purchaser of that (for he is the author of our salvation by the way of purchase) without which it is utterly impossible we should attain salvation. Now, without faith it is utterly impossible that ever any should attain salvation, <581106>Hebrews 11:6, <411616>Mark 16:16; but Jesus Christ, according to his name, doth perfectly save us, <400121>Matthew 1:21, procuring for us "eternal redemption," <580912>Hebrews 9:12, being, "able to save to the uttermost them that come unto God by him," <580725>Hebrews 7:25: and therefore must faith also be within the compass of those things that are procured by him.
5. The Scripture is clear, in express terms, and such as are so equivalent that they are not liable to any evasion; as <500129>Philippians 1:29, "It is given unto us, uJpeEphesians 1:3. If faith be a spiritual blessing, it is bestowed on us "in him," and so also for his sake; if it be not, it is not worth contending about in this sense and way: so that, let others look which way they will, I desire to look unto Jesus as the "author and finisher of our faith," <581202>Hebrews 12:2. Divers other reasons, arguments, and places of Scripture might be added for the confirmation of this truth; but I hope I have said enough, and do not desire to say all. The sum of the whole reason may be reduced to this head, -- namely, if the fruit and effect procured and wrought by the death of Christ absolutely, not depending on any condition in man to be fulfilled, be not common to all, then did not Christ die for all; but the supposal is true, as is evident in the grace of faith, which being procured by the death of Christ, to be absolutely bestowed on them for whom he died, is not common to all: therefore, our Savior did not die for all.
Arg. 10. We argue from the type to the antitype, or the thing signified by it; which will evidently restrain the oblation of Christ to God's elect. The
338
people of Israel were certainly, in all remarkable things that happened unto them, typical of the church of God; as the apostle at large [declares], 1<461011> Corinthians 10:11. Especially their institutions and ordinances were all representative of the spiritual things of the gospel; their priests, altar, sacrifices, were but all shadows of the good things to come in Jesus Christ; their Canaan was a type of heaven, <580403>Hebrews 4:3, 9; as also Jerusalem or Sion, <480426>Galatians 4:26, <581222>Hebrews 12:22. The whole people itself was a type of God's church, his elect, his chosen and called people: whence as they were called a "holy people, a royal priesthood;" so also, in allusion to them, are believers, 1<600205> Peter 2:5, 9 Yea, God's people are in innumerable places called his "Israel," as it is farther expounded, <580808>Hebrews 8:8. A true Israelite is as much as a true believer, <430147>John 1:47; and he is a Jew who is so in the hidden man of the heart. I hope it need not be proved that that people, as delivered from bondage, preserved, taken nigh unto God, brought into Canaan, was typical of God's spiritual church, of elect believers. Whence we thus argue: -- Those only are really and spiritually redeemed by Jesus Christ who were designed, signified, typified by the people of Israel in their carnal, typical redemption (for no reason in the world can be rendered why some should be typed out in the same condition, partakers of the same good, and not others); but by the people of the Jews, in their deliverance from Egypt, bringing into Canaan, with all their ordinances and institutions, only the elect, the church of God, was typed out, as was before proved. And, in truth, it is the most senseless thing in the world, to imagine that the Jews were under a type to all the whole world, or indeed to any but Gods chosen ones, as is proved at large, <580910>Hebrews 9:10. Were the Jews and their ordinances types to the seven nations whom they destroyed and supplanted in Canaan? were they so to Egyptians, infidels, and haters of God and his Christ? We conclude, then, assuredly, from that just proportion that ought to be observed between the types and the things typified, that only the elect of God, his church and chosen ones, are redeemed by Jesus Christ.
339
CHAPTER 5.
BEING A CONTINUANCE OF ARGUMENTS FROM THE NATURE AND DESCRIPTION OF THE THING IN HAND; AND FIRST, OF
REDEMPTION.
Arg. 11. That doctrine which will not by any means suit with nor be made conformable to the thing signified by it, and the expression, literal and deductive, whereby in Scripture it is held out unto us, but implies evident contradictions unto them, cannot possibly be sound and sincere, as is the milk of the word. But now such is this persuasion of universal redemption; it can never be suited nor fitted to the thing itself, or redemption, nor to those expressions whereby in the Scripture it is held out unto us. Universal redemption, and yet many to die in captivity, is a contradiction irreconcilable in itself.
To manifest this, let us consider some of the chiefest words and phrases whereby the matter concerning which we treat is delivered in the Scripture, such as are, redemption, reconciliation, satisfaction, merit, dying for us, bearing our sins, suretiship, -- his being God, a common person, a Jesus, saving to the utmost, a sacrifice putting away sin, and the like; to which we may add the importance of some prepositions and other words used in the original about this business: and doubt not but we shall easily find that the general ransom, or rather universal redemption, will hardly suit to any o them; but it is too long for the bed, and must be cropped at the head or heels.
Begin we with the word REDEMPTION itself, which we will consider, name and thing. Redemption, which in the Scripture is lu>trwsiv sometimes, but most frequently apj olu>trwsiv, is the delivery of any one from captivity and misery by the intervention lu>trou, of a price or ransom. That this ransom, or price of our deliverance, was the blood of Christ is evident; he calls it lut> ron, <402028>Matthew 20:28; and [it is called] anj til> utron, 1<540206> Timothy 2:6, -- that is, the price of such a redemption, that which was received as a valuable consideration for our dismission. Now, that which is aimed at in the payment of this price is, the deliverance of those from the evil wherewith they were oppressed for
340
whom the price is paid; it being in this spiritual redemption as it is in corporal and civil, only with the alteration of some circumstances, as the nature of the thing enforceth. This the Holy Spirit manifesteth by comparing the "blood of Christ" in this work of redemption with "silver and gold," and such other things as are the intervening ransom in civil redemption, 1<600118> Peter 1:18,19. The evil wherewith we were oppressed was the punishment which we had deserved; -- that is, the satisfaction required when the debt is sin; which also we are, by the payment of this price, delivered from; so <480313>Galatians 3:13: for we are "justified freely by his grace, through the redemption that is in Christ Jesus," <450324>Romans 3:24; "in whom we have redemption through his blood, the forgiveness of sins," <490107>Ephesians 1:7; <510114>Colossians 1:14. Free justification from the guilt, and pardon of sin, in the deliverance from the punishment due unto it, is the effect of the redemption procured by the payment of the price we before mentioned: as if a man should have his friend in bondage, and he should go and lay out his estate to pay the price of his freedom that is set upon his head by him that detains him, and so set him at liberty. Only, as was before intimated, this spiritual redemption hath some supereminent things in it, that are not to be found in other deliverances; as, --
First, He that receives the ransom doth also give it. Christ is a propitiation to appease and atone the Lord, but the Lord himself set him forth so to be, <450324>Romans 3:24, 25; whence he himself is often said to redeem us. His love is the cause of the price in respect of its procurement, and his justice accepts of the price in respect of its merit; for Christ "came down from heaven to do the will of him that sent him," <430603>John 6:3 8; <581009>Hebrews 10:9,10. It is otherwise in the redemption amongst men, where he that receives the ransom hath no hand in the providing of it.
Secondly, The captive or prisoner is not so much freed from his power who detains him as brought into his favor. When a captive amongst men is redeemed, by the payment of a ransom, he is instantly to be set free from the power and authority of him that did detain him; but in this spiritual redemption, upon the payment of the ransom for us, which is the blood of Jesus, we are not removed from God, but are "brought nigh" unto him, <490213>Ephesians 2:13, -- not delivered from his power, but restored to his favor, -- our misery being a punishment by the way of banishment as well as thraldom.
341
Thirdly, As the judge was to be satisfied, so the jailer was to be conquered; God, the judge, giving him leave to fight for his dominion, which was wrongfully usurped, though that whereby he had it was by the Lord justly inflicted, and his thraldom by us rightly deserved, <580214>Hebrews 2:14; <510215>Colossians 2:15. And he lost his power, as strong as he was, for striving to grasp more than he could hold; for the foundation of his kingdom being sin, assaulting Christ who did no sin, he lost his power over them that Christ came to redeem, having no part in him. So was the strong man bound, and his house spoiled.
In these and some few other circumstances is our spiritual redemption diversified from civil; but for the main it answers the word in the propriety thereof, according to the use that it hath amongst men. Now, there is a twofold way whereby this is in the Scripture expressed: for sometimes our Savior is said to die for our redemption, and sometimes for the redemption of our transgressions; both tending to the same purpose, -- yea, both expressions, as I conceive, signify the same thing. Of the latter you have an example, <580915>Hebrews 9:15. He died eijv apj olu>trwsin paraba>sewn which, say some, is a metonymy, transgressions being put for transgressors; others, that it is a proper expression for the paying of a price whereby we may be delivered from the evil of our transgressions. The other expression you have, <490107>Ephesians 1:7, and in divers other places, where the words lu>tron and ajpolut> rwsiv do concur; as also <402028>Matthew 20:28, and <411045>Mark 10:45. Now, these words, especially that of antil> utron, 1<540206> Timothy 2:6, do always denote, by the not-to-bewrested, genuine signification of them, the payment of a price, or an equal compensation, in lieu of something to be done or grant made by him to whom that price is paid. Having given these few notions concerning redemption in general, let us now see how applicable it is unto general redemption.
Redemption is the freeing of a man from misery by the intervention of a ransom, as appeareth. Now, when a ransom is paid for the liberty of a prisoner, is it not all the justice in the world that he should have and enjoy the liberty so purchased for him by a valuable consideration? If I should pay a thousand pounds for a man's deliverance from bondage to him that detains him, who hath power to set him free, and is contented with the price I give, were it not injurious to me and the poor prisoner that his
342
deliverance be not accomplished? Can it possibly be conceived that there should be a redemption of men, and those men not redeemed? that a price should be paid, and the purchase not consummated? Yet all this must be made true, and innumerable other absurdities, if universal redemption be asserted. A price is paid for all, yet few delivered; the redemption of all consummated, yet few of them redeemed; the judge satisfied, the jailer conquered ,and yet the prisoner enthralled! Doubtless, "universal" and "redemption," where the greatest part of men perish, are as irreconcilable as "Roman" and "Catholic." If there be a universal redemption of all, then all men are redeemed. If they are redeemed, then are they delivered from all misery, virtually or actually, whereunto they were enthralled, and that by the intervention of a ransom. Why, then, are not all saved? In a word, the redemption wrought by Christ being the full deliverance of the persons redeemed from all misery, wherein they were enwrapped, by the price of his blood, it cannot possibly be conceived to be universal unless all be saved; so that the opinion of the Universalists is unsuitable to redemption.
343
CHAPTER 6.
OF THE NATURE OF RECONCILIATION, AND THE ARGUMENT TAKEN FROM THENCE.
Arg. 12. Another thing ascribed to the death of Christ, and, by the consent of all, extending itself unto all for whom he died, is RECONCILIATION. This in the Scripture is clearly proposed under a double notion; first, of God to us; secondly, of us to God; -- both usually ascribed to the death and blood-shedding of Jesus Christ: for those who were "enemies he reconciled in the body of his flesh through death," <510121>Colossians 1:21, 22. And, doubtless these things do exactly answer one another. All those to whom he hath reconciled God, he doth also reconcile unto God: for unless both be effected, it cannot be said to be a perfect reconciliation; for how can it be, if peace be made only on the one side? Yea, it is utterly impossible that a division of these two can be rationally apprehended: for if God be reconciled, not man, why doth not he reconcile him, seeing it is confessedly in his power; and if man should be reconciled, not God, how can he be ready to receive all that come unto him? Now, that God and all and every one in the world are actually reconciled, and made at peace in Jesus Christ, I hope will not be affirmed. But to clear this, we must a little consider the nature of reconciliation as it is proposed to us in the gospel; unto which, also, some light may be given from the nature of the thing itself, and the use of the word in civil things.
Reconciliation is the renewing of friendship between parties before at variance, both parties being properly said to be reconciled, even both he that offendeth and he that was offended. God and man were set at distance, at enmity and variance, by sin. Man was the party offending, God offended, and the alienation was mutual, on either side; -- but yet with this difference, that man was alienated in respect of affections, the ground and cause of anger and enmity; God in respect of the effects and issue of anger and enmity. The word in the New Testament is katallagh,> and the verb katalla>ssw, reconciliation, to reconcile; both from ajlla>ttw, to change, or to turn from one thing, one mind, to another: whence the first native signification of those words is permutatio and
344
permutare, (so Arist. Eth. 3, Ton< bi>on pro dh katallat> tontai, f262) because most commonly those that are reconciled are changed in respect of their affections, always in respect of the distance and variance, and in respect of the effects; thence it signifieth reconciliation, and to reconcile. And the word may not be affirmed of any business, or of any men, until both parties are actually reconciled, and all differences removed in respect of any former grudge and ill-will. If one be well pleased With the other, and that other continue akj atal> laktov, unappeased and implacable, there is no reconciliation. When our Savior gives that command, that he that brought his gift to the altar, and there remembered that his brother had aught against him, -- was offended with him for any cause, -- he should go and be reconciled to him, [he] fully intendeth a mutual returning of minds one to another, especially respecting, the appeasing and atoning of him that was offended. Neither are these words used among men in any other sense, but always denote, even in common speech, a full redintegration of friendship between dissenting parties, with reference most times to some compensation made to the offended party. The reconciling of the one party and the other may be distinguished, but both are required to make up an entire reconciliation.
As, then, the folly of Socinus and his sectaries is remarkable, who would have the reconciliation mentioned in the Scripture to be nothing but our conversion to God, without the appeasing of his anger and turning away his wrath from us, -- which is a reconciliation hopping on one leg, -- so that distinction of some between the reconciliation of God to man, making that to be universal towards all, and the reconciliation of man to God, making that to be only of a small number of those to whom God is reconciled, is a no less monstrous figment. Mutual alienation must have mutual reconciliation, seeing they are correlata. The state between God and man, before the reconciliation made by Christ, was a state of enmity. Man was at enmity with God; we were his "enemies," <510121>Colossians 1:21; <450510>Romans 5:10; hating him and opposing ourselves to him, in the highest rebellion, to the utmost of our power. God also was thus far an enemy to us, that his "wrath" was on us, <490203>Ephesians 2:3; which remaineth on us until we do believe, <430336>John 3:36. To make perfect reconciliation (which Christ is aid in many places to do), it is required, first, That the wrath of God be turned away, his anger removed, and all the effects of enmity on
345
his part towards us; secondly, That we be turned away from our opposition to him, and brought into voluntary obedience. Until both these be effected, reconciliation is not perfected. Now, both these are in the Scripture assigned to our Savior, as the effects of his death and sacrifice.
1. He turned away the wrath of God from us, and so appeased him towards us; that was the reconciling of God by his death: for "when we were enemies, we were reconciled to God by the death of his Son," <450510>Romans 5:10. That here is meant the reconciling of God, as that part of reconciliation which consisteth in turning away his wrath from us, is most apparent, it being that whereby God chiefly commendeth his love to us, which certainly is in the forgiveness of sin, by the aversion of his anger due to it; as also being opposed to our being saved from the wrath to come, in the latter end of the verse, which compriseth our conversion and whole reconciliation to God. Besides, <450511>Romans 5:11, we are said to receive thn< katallaghn> , this "reconciliation" (which, I know not by what means, we have translated "atonement"); which cannot be meant of our reconciliation to God, or conversion, which we cannot properly be said to accept or receive, but of him to us, which we receive when it is apprehended by faith.
2. He turneth us away from our enmity towards God, redeeming and reconciling us to God by "the blood of his cross," <510120>Colossians 1:20; -- to wit, then meritoriously, satisfactorily, by the way of acquisition and purchase; accomplishing it in due time actually and efficiently by his Spirit. Both these ye have jointly mentioned, 2<470518> Corinthians 5:18-20; where we may see, first, God being reconciled to us in Christ., which consisteth in a non-imputation of iniquities, and is the subject-matter of the ministry, 2<470518> Corinthians 5:18, 19; secondly, the reconciling of us to God, by accepting the pardon of our sins, which is the end of the ministry, 2<470520> Corinthians 5:20; -- as the same is also at large declared, <490213>Ephesians 2:13-15. The actual, then, and effectual accomplishment of both these, "simul et semel," in respect of procurement, by continuance, and in process of time, in the ordinances of the gospel, in respect of final accomplishment on the part of men, do make up that reconciliation which is the effect of the death of Christ; for so it is in many places assigned to be: "We are reconciled to God by the death of his Son," <450510>Romans 5:10; "And you, that were sometime alienated, hath he reconciled in the body of
346
his flesh through death," <510121>Colossians 1:21, 22: which is in sundry places so evident in the Scripture, that none can possibly deny reconciliation to be the immediate effect and product of the death of Christ.
Now, how this reconciliation can possibly be reconciled with universal redemption, I am no way able to discern; for if reconciliation be the proper effect of the death of Christ, as is confessed by all, then if he died for all, I ask how cometh it to pass, -- First, That God is not reconciled to all? as he is not, for his wrath abideth on some, <430336>John 3:36, and reconciliation is the aversion of wrath. Secondly, That all are not reconciled to God? as they are not, for "by nature all are the children of wrath," <490203>Ephesians 2:3; and some all their lives do nothing but "treasure up wrath against the day of wrath," <450205>Romans 2:5. Thirdly, How, then, can it be that reconciliation should be wrought between God and all men, and yet neither God reconciled to all nor all reconciled to God? Fourthly, If God be reconciled to all, when doth be begin to be unreconciled towards them that perish? by what alteration is it? in his will or nature? Fifthly, If all be reconciled by the death of Christ, when do they begin to be unreconciled who perish, being born children of wrath? Sixthly, Seeing that reconciliation on the part of God consists in the turning, away of his wrath and not imputing of iniquity, 2<470518> Corinthians 5:18, 19, which is justification, rendering us blessed, <450406>Romans 4:6-8, why, if God be reconciled to all, are not all justified and made blessed through a nonimputation of their sin? They who have found out a redemption where none are redeemed, and a reconciliation where none are reconciled, can easily answer these and such other questions; which to do I leave them to their leisure, and in the meantime conclude this part of our argument. That reconciliation which is the renewing of lost friendship, the slaying of enmity, the making up of peace, the appeasing of God, and turning away of his wrath, attended with a non-imputation of iniquities; and, on our part, conversion to God by faith and repentance; -- this, I say, being that reconciliation which is the effect of the death and blood of Christ, it cannot be asserted in reference to any, nor Christ said to die for any other, but only those concerning whom all the properties of it, and acts wherein it doth consist, may be truly affirmed; which, whether they may be of all men or not, let all men judge.
347
CHAPTER 7
OF THE NATURE OF THE SATISFACTION OF CHRIST, WITH ARGUMENTS FROM THENCE.
Arg. 13. A third way whereby the death of Christ for sinners is expressed is SATISFACTION, -- namely, that by his death he made satisfaction to the justice of God for their sins for whom he died, that so they might go free. It is true, the word satisfaction is not found in the Latin or English Bible applied to the death of Christ. In the New Testament it is not at all, and in the Old but twice, <043531>Numbers 35:31, 32; but the thing itself intended by that word is everywhere ascribed to the death of our Savior, there being also other words in the original languages equivalent to that whereby we express the thing in hand. Now, that Christ did thus make satisfaction for all them, or rather for their sins, for whom he died, is (as far as I know) confessed by all that are but outwardly called after his name, the wretched Socinians excepted, with whom at this time we have not to do. Let us, then, first see what this satisfaction is; then how inconsistent it is with universal redemption.
Satisfaction is a term borrowed from the law, applied properly to things, thence translated and accommodated unto persons; and it is a full compensation of the creditor from the debtor. To whom any thing is due from any man, he is in that regard that man's creditor; and the other is his debtor, upon whom there is an obligation to pay or restore what is so due from him, until he be freed by a lawful breaking of that obligation, by making it null and void; which must be done by yielding satisfaction to what his creditor can require by virtue of that obligation: as, if I owe a man a hundred pounds, I am his debtor, by virtue of the bond wherein I am bound, until some such thing be done as recompenseth him, and moveth him to cancel the bond; which is called satisfaction. Hence, from things real, it was and is translated to things personal. Personal debts are injuries and faults; which when a man hath committed, he is liable to punishment. He that is to inflict that punishment or upon whom it lieth to see that it be done, is, or may be, the creditor; which he must do, unless satisfaction be made. Now, there may be a twofold satisfaction: -- First, By a solution,
348
or paying the very thing that is in the obligation, either by the party himself that is bound, or by some other in his stead: as, if I owe a man twenty pounds, and my friend goeth and payeth it, my creditor is fully satisfied. Secondly, By a solution, or paying of so much, although in another kind, not the same that is in the obligation, which, by the creditor's acceptation, stands in the lieu of it; upon which, also, freedom from the obligation followeth, not necessarily, but by virtue of an act of favor.
In the business in hand, -- First, the debtor is man; he oweth the ten thousand talents, <402802>Matthew 28:24. Secondly, The debt is sin: "Forgive us our debts," <400612>Matthew 6:12. Thirdly, That which is required in lieu thereof to make satisfaction for it, is death: "In the day that thou eatest thereof, thou shalt surely die," <010217>Genesis 2:17; "The wages of sin is death," <450623>Romans 6:23. Fourthly, The obligation whereby the debtor is tied and bound is the law, "Cursed is every one," etc., <480310>Galatians 3:10; <052726>Deuteronomy 27:26; the justice of God, <450132>Romans 1:32; and the truth of God, <010303>Genesis 3:3. Fifthly, The creditor that requireth this of us is God, considered as the party offended, severe Judge, and supreme Lord of all things. Sixthly, That which interveneth to the destruction of the obligation is the ransom paid by Christ: <450325>Romans 3:25, "God set him forth to be a propitiation through faith in his blood."
I shall not enter upon any long discourse of the satisfaction made by Christ, but only so far clear it as is necessary to give light to the matter in hand. To this end two things must be cleared: -- First, That Christ did make such satisfaction as whereof we treat; as also wherein it doth consist. Secondly, What is that act of God towards man, the debtor, which doth and ought to follow the satisfaction made. For the FIRST, I told you the word itself doth not occur in this business in the Scripture, but the thing signified by it (being a compensation made to God by Christ for our debts) most frequently. For to make satisfaction to God for our sins, it is required only that he undergo the punishment due to them; for that is the satisfaction required where sin is the debt. Now, this Christ has certainly effected; for "his own self bare our sins in his own body on the tree," 1<600224> Peter 2:24; "By his knowledge shall my righteous servant justify many, for he shall bear their iniquities," <235311>Isaiah 53:11. The word ac;n; (nasa), also, verse 12, arguing a taking of the punishment of sin from us and
349
translating it to himself, signifieth as much, yea all that we do by the word satisfaction. So also doth that of ajnh>negken, used by Peter in the room thereof: for to bear iniquity, in the Scripture language, is to undergo the punishment due to it, <030501>Leviticus 5:1; which we call to make satisfaction for it; -- which is farther illustrated by a declaration how he bare our sins, even by being "wounded for our transgressions, and bruised for our iniquities," <235305>Isaiah 53:5; whereunto is added, in the close, that "the chastisement of our peace was upon him." Every chastisement is either nouqeetikh>, for instruction, or paradeigmatikh,> for example, punishment and correction. The first can have no place in our Savior; the Son of God had no need to be taught with such thorns and briers. It must, therefore, be for punishment and correction, and that for our sins then upon him; whereby our peace or freedom from punishment was procured.
Moreover, in the New Testament there be divers words and expressions concerning the death of our Savior, holding out that thing which by satisfaction we do intend; as when, first, it is termed prosfora> <490502>Ephesians 5:2, Pare>dwken eJauton< kai< qusi>an, -- gave up himself, an offering and a sacrifice, or sacrifice of expiation; as appeareth by that type of it with which it is compared, <580913>Hebrews 9:13, 14. Of the same force also is the Hebrew word µva; ; (ascham), <235310>Isaiah 53:10; <030702>Leviticus 7:2. "He made his soul an offering for sin," -- a piacular sacrifice for the removing of it away; which the apostle abundantly cleareth, in saying that he was made aJmarti>a, "sin" itself, 2<470521> Corinthians 5:21, sin being there put for the adjunct of it, or the punishment due unto it. So also is he termed ilJ asmo>v, 1<620202> John 2:2. Whereunto answers the Hebrew chitte, used <013139>Genesis 31:39, hN;Fj, 1a} ykinOa;, "Ego illud expiabam," which is to undergo the debt, and to make compensation for it; which was the office of him who was to be Job's (goel) "redeemer", Job<181925> 19:25. All which and divers other words, which in part shall be afterward considered, do declare the very same thing which we intend by satisfaction; even a taking upon him the whole punishment due to sin, and in the offering of himself doing that which God, who was offended, was more delighted and pleased withal, than he was displeased and offended with all the sins of all those that he suffered and offered himself for. And there can be no more complete satisfaction made to any than by doing that which he is more contented with, than discontented and troubled with that for which he
350
must be satisfied. God was more pleased with the obedience, offering and sacrifice of his Son, than displeased with the sins and rebellions of all the elect. As if a good king should have a company of his subjects stand out in rebellion against him, and he were thereby moved to destroy them, because they would not have him reign over them, and the only son of that king should put in for their pardon, making a tender to his father of some excellent conquest by him lately achieved, beseeching him to accept of it, and be pleased with his poor subjects, so as to receive them into favor again; or, which is nearer, should offer himself to undergo that punishment which his justice had allotted for the rebels, and should accordingly do it; -- he should properly make satisfaction for their offense, and in strict justice they ought to be pardoned. This was Christ, as that one hircus, apj opompaio~ v, sent-away goat, that bare and carried away all the sins of the people of God, to fall himself under them, though with assurance to break all the bonds of death, and to live for ever. Now, whereas I said that there is a twofold satisfaction, whereby the debtor is freed from the obligation that is upon him, -- the one being solutio ejusdem, payment of the same thing that was in the obligation; the other, solutio tantidem, of that which is not the same, nor equivalent unto it, but only in the gracious acceptation of the creditor, -- it is worth our inquiry which of these it was that our Savior did perform.
He f263 who is esteemed by many to have handled this argument with most exactness, denieth that the payment made by Christ for us (by the payment of the debt of sin understand, by analogy, the undergoing of the punishment due unto it) was solutio ejusdem, or of the same thing directly which was in the obligation: for which he giveth some reasons; as, -- First, Because such a solution, satisfaction, or payment, is attended with actual freedom from the obligation. Secondly, Because, where such a solution is made, there is no room for remission or pardon. "It is true," saith he, "deliverance followeth upon it; but this deliverance cannot be by way of gracious pardon, for there needeth not the interceding of any such act of grace. But now," saith he, "that satisfaction whereby some other thing is offered than that which was in the obligation may be admitted or refused, according as the creditor pleaseth; and being admitted for any, it is by an act of grace; and such was the satisfaction made by Christ." Now, truly,
351
none of these reasons seem of so much weight to me as to draw me into that persuasion.
For the first reason rests upon that, for the confirmation of it, which cannot be granted, -- namely, that actual freedom from the obligation doth not follow the satisfaction made by Christ; for by death he did deliver us from death, and that actually, so far as that the elect are said to die and rise with him. He did actually, or ipso facto, deliver us from the curse, by being made a curse for us; and the handwriting that was against us, even the whole obligation, was taken out of the way and nailed to his cross. It is true, all for whom he did this do not instantly actually apprehend and perceive it, which is impossible: but yet that hinders not but that they have all the fruits of his death in actual right, though not in actual possession, which last they cannot have until at least it be made known to them. As, if a man pay a ransom for a prisoner detained in a foreign country, the very day of the payment and acceptation of it the prisoner hath right to his liberty, although he cannot enjoy it until such time as tidings of it are brought unto him, and a warrant produced for his delivery. So that that reason is nothing but a begging tou~ enj ajrch|~.
Secondly, The satisfaction of Christ, by the payment of the same thing that was required in the obligation, is no way prejudicial to that free, gracious condonation of sin so often mentioned. God's gracious pardoning of sin compriseth the whole dispensation of grace towards us in Christ, whereof there are two parts: -- First, The laying of our sin on Christ, or making him to be sin for us; which was merely and purely an act of free grace, which he did for his own sake. Secondly, The gracious imputation of the righteousness of Christ to us, or making us the righteousness of God in him; which is no less of grace and mercy, and that because the very merit of Christ himself hath its foundation in a free compact and covenant. However, that remission, grace, and pardon, which is in God for sinners, is not opposed to Christ's merits, but ours. He pardoneth all to us; but he spared not his only Son, he bated him not one farthing. The freedom, then, of pardon hath not its foundation in any defect of the merit or satisfaction of Christ, but in three other things: -- First, The will of God freely appointing this satisfaction of Christ, <430316>John 3:16; <450508>Romans 5:8; 1<620409> John 4:9. Secondly, In a gracious acceptation of that decreed satisfaction in
352
our steeds; for so many, no more. Thirdly, In a free application of the death of Christ unto us.
Remission, then, excludes not a full satisfaction by the solution of the very thing in the obligation, but only the solution or satisfaction by him to whom pardon and remission are granted. So that, notwithstanding, any thing said to the contrary, the death of Christ made satisfaction in the very thing, that was required in the obligation. He took away the curse, by "being made a curse," <480313>Galatians 3:13, He delivered us from sin, being "made sin," 2<470521> Corinthians 5:21. He underwent death that we might be delivered from death. All our debt was in the curse of the law, which he wholly underwent. Neither do we read of any relaxation of the punishment in the Scripture, but only a commutation of the person; which being done, "God condemned sin in the flesh of his Son," <450803>Romans 8:3, Christ standing in our stead: and so reparation was made unto God, and satisfaction given for all the detriment that might accrue to him by the sin and rebellion of them for whom this satisfaction was made. His justice was violated, and he "sets forth Christ to be a propitiation" for our sins, "that he might be just, and the justifier of him which believeth in Jesus," <450325>Romans 3:25, 26. And never, indeed, was his justice more clearly demonstrated than in causing "the iniquity of us all to meet upon him." His law was broken; therefore Christ comes to be "the end of the law for righteousness," <451004>Romans 10:4. Our offense and disobedience was to him distasteful; in the obedience of Christ he took full pleasure, <450517>Romans 5:17; <400316>Matthew 3:16.
Now from all this, thus much (to clear up the nature of the satisfaction made by Christ) appeareth, -- namely, It was a full, valuable compensation, made to the justice of God, for all the sins of all those for whom he made satisfaction, by undergoing that same punishment which, by reason of the obligation that was upon them, they themselves were bound to undergo. When I say the same, I mean essentially the same in weight and pressure, though not in all accidents of duration and the like; for it was impossible that he should be detained by death. Now, whether this will stand in the justice of God, that any of these should perish eternally for whom Jesus Christ made so full, perfect, and complete satisfaction, we shall presently inquire; and this is the first thing that we are to consider in this business.
353
SECONDLY, We must look what act of God it is that is exercised either towards us or our Savior in this business. That God in the whole is the party offended by our sins is by all confessed. It is his law that is broken, his glory that is impaired, his honor that is abased by our sin: "If I be a father," saith he, "where is mine Honour?" <390106>Malachi 1:6. Now, the law of nature and universal right requireth that the party offended be recompensed in whatsoever he is injured by the fault of another. Being thus offended, the Lord is to be considered under a twofold notion: -- First, In respect of us, he is as a creditor, and all we miserable debtors; to him we owe the "ten thousand talents," <401824>Matthew 18:24. And our Savior hath taught us to call our sins our "debts," <400612>Matthew 6:12; and the payment of this debt the Lord requireth and exacteth of us. Secondly, In respect of Christ, -- on whom he was pleased to lay the punishment of us all, to make our iniquity to meet upon him, not sparing him, but requiring the debt at his hands to the utmost fartliing, -- God is considered as the supreme Lord and Governor of all, the only Lawgiver, who alone had power so far to relax his own law as to have the name of a surety put into the obligation, which before was not there, and then to require the whole debt of that surety; for he alone hath power of life and death, <590412>James 4:12. Now, these two acts are eminent in God in this business: -- First, An act of severe justice, as a creditor exacting the payment of the debt at the hands of the debtor; which, where sin is the debt, is punishment, as was before declared: the justice of God being repaired thereby in whatsoever it was before violated. Secondly, An act of sovereignty or supreme dominion, in translating the punishment from the principal debtor to the surety which of his free grace he himself had given and bestowed on the debtor: "He spared not his own Son, but delivered him up to death for us all." Hence, let these two things be observed: --
1. That God accepteth of the punishment of Christ as a creditor accepteth of his due debt, when he spares not the debtor, but requires the uttermost farthing. It is true of punishment, as punishment, there is no creditor properly; for, "Delicta puniri publice interest." But this punishment being considered also as a price, as it is, 1<460620> Corinthians 6:20, it must be paid to the hands of some creditor, as this was into the hands of God; whence Christ is said to come to do God's will, <581009>Hebrews 10:9, and to satisfy him, as <430638>John 6:38. Neither, indeed, do the arguments that some have
354
used to prove that God, as a creditor, cannot inflict punishment, nor yet by virtue of supreme dominion, seem to me of any great weight. Divers I find urged by him whose great skill in the law, and such terms as there, might well give him sanctuary from such weak examiners as myself; but he that hath so foully betrayed the truth of God in other things and corrupted his word, deserves not our assent in any thing but what by evidence of reason is extorted. Let us, then, see what there is of that in this which we have now in hand: --
First, then, he tells us that "The right of punishing in the rector or lawgiver can neither be a right of absolute dominion nor a right of a creditor; because these things belong to him, and are exercised for his own sake, who hath them, but the right of punishing is for the good of community."
Ans. Refer this reason unto God, which is the aim of it, and it will appear to be of no value; for we deny that there is any thing in him or done by him primarily for the good of any but himself. His aujtar> keia, or self-sufficiency, will not allow that he should do any thing with an ultimate respect to any thing but himself. And whereas he saith that the right of punishing is for the good of community, we answer, that "bonum universi" the good of community, is the glory of God, and that only. So that these things in him cannot be distinguished.
Secondly, He addeth, "Punishment is not in and for itself desirable, but only for community's sake. Now, the right of dominion and the right of a creditor are things in themselves expetible and desirable, without the consideration of any public aim."
Ans. First, That the comparison ought not to be between punishment and the right of dominion, but between the right of punishment and the right of dominion; the fact of one is not to be compared with the right of the other.
Secondly, God desireth nothing, neither is there anything desirable to him, but only for himself. To suppose a good desirable to God for its own sake is intolerable.
Thirdly, There be some acts of supreme dominion, in themselves and for their own sake, as little desirable as any act of punishment; as the
355
annihilation of an innocent creature, which Grotius will not deny but that God may do.
Thirdly, He proceedeth, "Any one may, without any wrong, go off from the right of supreme dominion or creditorship; but the Lord cannot omit the act of punishment to some sins, as of the impenitent."
Ans. God may, by virtue of his supreme dominion, omit punishment without any wrong or prejudice to his justice. It is as great a thing to impute sin where it is not, and to inflict punishment upon that imputation, as not to impute sin where it is, and to remove or not to inflict punishment upon that non-imputation. Now, the first of these God did towards Christ; and, therefore, he may do the latter.
Secondly, The wrong or injustice of not punishing any sin or sins doth not arise from any natural obligation, but the consideration of an affirmative positive act of God's will, whereby he hath purposed that he will do it.
Fourthly, He adds, "None can be called just for using, his own right or lordship; but God is called just for punishing or not remitting sin," <661605>Revelation 16:5.
Ans. First, However it be in other causes, yet in this God may certainly be said to be just in exacting his debt or using, his dominion, because his own will is the only rule of justice.
Secondly, We do not say punishing, is an act of dominion, but an act of exacting a due debt; the requiring this of Christ in our stead supposing the intervention of an act of supreme dominion.
Fifthly, His last reason is, "Because that virtue whereby one goeth off from his dominion or remitteth his debt, is liberality; but that virtue whereby a man abstaineth from punishing is clemency: so that punishment can be no act of exacting a debt or acting a dominion."
Ans. The virtue whereby a man goeth off from the exacting, of that which is due, universally considered, is not always liberality; for, as Grotius himself confesseth, a debt may arise and accrue to any by the injury of his fame, credit, or name, by a lie, slander, or otherwise. Now, that virtue whereby a man is moved not to exact payment by way of reparation, is
356
not in this case liberality, but either clemency, or that grace of the gospel for which moralists have no name; and so it is with every party offended, so often as he hath a right of requiring punishment from his offender, which yet he doth not. So that, notwithstanding these exceptions, this is eminently seen in this business of satisfaction, -- that God, as a creditor, doth exactly require the payment of the debt by the way of punishment.
2. The second thing eminent in it is, an act of supreme sovereignty and dominion, requiring the punishment of Christ, for the full, complete answering of the obligation and fulfilling of the law, <450803>Romans 8:3, 10:4.
Now, these things being thus at large unfolded, we may see, in brief, some natural consequences following and attending them as they are laid down; as, -- First, That the full and due debt of all those for whom Jesus Christ was responsible was fully paid in to God, accordance to the utmost extent of the obligation. Secondly, That the Lord, who is a just creditor, ought in all equity to cancel the bond, to surcease all suits, actions, and molestations against the debtors, full payment being made unto him for the debt. Thirdly, That the debt thus paid was not this or that sin, but all the sins of all those for whom and in whose name this payment was made, 1<620107> John 1:7, as was before demonstrated. Fourthly, That a second payment of a debt once paid, or a requiring of it, is not answerable to the justice which God demonstrated in setting forth Christ to be a propitiation for our sins, <450325>Romans 3:25. Fifthly, That whereas to receive a discharge from farther trouble is equitably due to a debtor who hath been in obligation, his debt being paid, the Lord, having accepted of the payment from Christ in the stead of all them for whom he died, ought in justice, according to that obligation which, in free grace, he hath put upon himself, to grant them a discharge. Sixthly, That considering that relaxation of the law which, by the supreme power of the lawgiver, was effected, as to the persons suffering the punishment required, such actual satisfaction is made thereto, that it can lay no more to their charge for whom Christ died than if they had really fulfilled, in the way of obedience, whatsoever it did require, <450832>Romans 8:32-34.
Now, how consistent these things (in themselves evident, and clearly following the doctrine of Christ's satisfaction, before declared) are with universal redemption is easily discernible; for, -- First, If the full debt of
357
all be paid to the utmost extent of the obligation, how comes it to pass that so many are shut up in prison to eternity, never freed from their debts? Secondly, If the Lord, as a just creditor, ought to cancel all obligations and surcease all suits against such as have their debts so paid, whence is it that his wrath smokes against some to all eternity? Let none tell me that it is because they walk not worthy of the benefit bestowed; for that not walking worthy is part of the debt which is fully paid, for (as it is in the third inference) the debt so paid is all our sins. Thirdly, Is it probable that God calls any to a second payment, and requires satisfaction of them for whom, by his own acknowledgment, Christ hath made that which is full and sufficient? Hath he an after-reckoning that he thought not of? for, for what was before him he spared him not, <450832>Romans 8:32. Fourthly, How comes it that God never gives a discharge to innumerable souls, though their debts be paid? Fifthly, Whence, is it that any one soul lives and dies under the condemning power of the law, never released, if that be fully satisfied in his behalf, so as it had been all one as if he had done whatsoever it could require? Let them that can, reconcile these things I am no OEdipus for them. The poor beggarly distinctions whereby it is attempted. I have already discussed. And so much for satisfaction.
358
CHAPTER 8
A DIGRESSION, CONTAINING THE SUBSTANCE OF AN OCCASIONAL CONFERENCE CONCERNING THE SATISFACTION OF CHRIST.
Much about the time that I was composing that part of the last argument which is taken from the satisfaction of Christ, there came one (whose name, and all things else concerning him, for the respect I bear to his parts and modesty, shall be concealed) to the place where I live, and, in a private exercise about the sufferings of Christ, seemed to those that heard him to enervate, yea overthrow, the satisfaction of Christ: which I apprehending to be of dangerous consequence, to prevent a further inconvenience, set myself briefly and plainly to oppose; and also, a little after, willingly entertained a conference and debate (desired by the gentleman) about the point in question: which being carried along with that quietness and sobriety of spirit which beseemed lovers of and searchers after truth, I easily perceived not only what was his persuasion in the thing in hand, but also what was the ground and sole cause of his misapprehension; and it was briefly this: -- That the eternal, unchangeable love of God to his elect did actually instate them in such a condition as wherein they were in an incapacity of having any satisfaction made for them: the end of that being to remove the wrath due unto them, and to make an atonement for their sins; which, by reason of the former love of God, they stood in no need of, but only wanted a clear manifestation of that love unto their souls, whereby they might be delivered from all that dread, darkness, guilt, and fear, which was in and upon their consciences, by reason of a notunderstanding of this love, which came upon them through the fall of Adam. Now, to remove this, Jesus Christ was sent to manifest this love, and declare this eternal goodwill of God towards them, so bearing, and taking, away their sins, by removing from their consciences that misapprehension of God and their own condition which, by reason of sin, they had before, and not to make any satisfaction to the justice of God for their sins, he being eternally well-pleased with them. The sum is, election is asserted to the overthrow of redemption. What followed in our conference, with what success by God's blessing it did obtain, shall, for
359
my part, rest in the minds and judgments of those that heard it, for whose sake alone it was intended. The things themselves being, first, of great weight and importance, of singular concernment to all Christians; secondly, containing in them a mixture of undoubted truth and no less undoubted errors, true propositions and false inferences, assertions of necessary verities to the exclusion of others no less necessary; and, thirdly, directly belonging to the business in hand, -- I shall briefly declare and confirm the whole truth in this business, so far as occasion was given by the exercise and debate before mentioned, begining with the first part of it, concerning, the eternal love of God to his elect, with the state and condition they are placed in thereby: concerning which you may observe, --
First, That which is now by some made to be a new doctrine of free Grace is indeed an old objection against it. That a non-necessity of satisfaction by Christ, as a consequent of eternal election, was more than once, for the substance of it, objected to Austin by the old Pelagian heretics, upon his clearing and vindicating, that doctrine, is most apparent. The same objection, renewed by others, is also answered by Calvin, Institut. lib. 2, cap. 16; as also divers schoolmen had before, in their way, proposed it to themselves, as Thomas 3. g. 49, a. 4. Yet, notwithstanding the apparent senselessness of the thing itself, together with the many solid answers whereby it was long before removed, the Arminians, at the Synod of Dort, greedily snatched it up again, and placed it in the very front of their arguments against the effectual redemption of the elect by Jesus Christ. Now, that which was in them only an objection is taken up by some amongst us as a truth, the absurd inconsequent consequence of it owned as just and good, and the conclusion deemed necessary, from the granting of election to the denial of satisfaction.
Secondly, Observe that there is the same reason of election and reprobation (in things so opposed, so it must be): "Jacob have I loved, but Esau have I hated," <450913>Romans 9:13. By the one, men are "ordained to eternal life," <442304>Acts 23:48; by the other, "before of old ordained unto condemnation," <650104>Jude 1:4. Now if the elect are justified, and sanctified, and saved, because of God's decree that so they shall be, whereby they need nothing but the manifestation thereof, then likewise are the reprobates, as soon as they are finally impenitent, damned, burned, and
360
want nothing but a manifestation thereof; which, whether it be true or no, consult the whole dispensation of God towards them.
Thirdly, Consider what is the eternal love of God. Is it an affection in his eternal nature, as love is in ours? It were no less than blasphemy once so to conceive. His pure and holy nature, wherein there is neither change nor shadow of turning, is not subject to any such passion; it must be, then, an eternal act of his will, and that alone. In the Scripture it is called, his "good pleasure," <401126>Matthew 11:26; his "purpose according to election," <450911>Romans 9:11; the "foundation of God," 2<550219> Timothy 2:19. Now, every eternal act of God's will is immanent in himself, not really distinguished from himself; whatever is so in God is God. Hence, it puts nothing into the creature concerning whom it is, nor alteration of its condition at all; producing, indeed, no effect until some external act of God's power do make it out. For instance: God decreed from eternity that he would make the world, yet we know the world was not made until about five thousand five hundred years ago. But ye will say, "It was made in God's purpose." That is, say I, he purposed to make it. So he purposeth there shall be a day of judgment; is there therefore actually a universal day of judgment already? God purposeth that he will, in and through Christ, justify and save such and such certain persons; are they therefore justified because God purposeth it? It is true, they shall be so, because he hath purposed it; but that they are so is denied. The consequence is good from the divine purpose to the futurition of anything, and the certainty of its event, not to its actual existence. As when the Lord, in the beginning ,went actually to make the world, there was no world; so when he comes to bestow faith and actually to justify a man, until he hath so done he is not justified. The sum is, --
First, The eternal love of God towards his elect is nothing but his purpose, good pleasure, a pure act of his will, whereby he determines to do such and such things for them in his own time and way. Secondly, No purpose of God, no immanent eternal act of his will, doth produce any outward effect, or change anything in nature and condition of that thing concerning which his purpose is; but only makes the event and success necessary in respect of that purpose. Thirdly, The wrath and anger of God that sinners lie under is not any passion in God, but only the outward effects of anger, as guilt, bondage, etc. Fourthly, An act of God's eternal love, which is
361
immanent in himself, doth not exempt the creature from the condition wherein he is under anger and wrath, until some temporal act of free grace do really change its state and condition. For example: God holding the lump of mankind in his own power, as the clay in the hand of the potter, determining to make some vessels unto honor, for the praise of his glorious grace, and others to dishonor, for the manifestation of his revenging justice, and to this end suffer them all to fall into sin and the guilt of condemnation, whereby they became all liable to his wrath and curse; his purpose to save some of these doth not at all exempt or free them from the common condition of the rest, in respect of themselves and the truth of their estate, until some actual thing be accomplished for the bringing of them nigh unto himself: so that notwithstanding his eternal purpose, his wrath, in respect of the effects, abideth on them until that eternal purpose do make out itself in some distinguishing act of free grace; which may receive farther manifestation by these ensuing arguments: --
1. If the sinner want nothing to acceptation and peace but a manifestation of God's eternal love, then evangelical justification is nothing but an apprehension of God's eternal decree and purpose. But this cannot be made out from the Scripture, -- namely, that God's justifying of a person is his making known unto him his decree of election; or (that] man's justification [is] an apprehension of that decree, purpose, or love. Where is any such thing in the book of God? It is true, there is a discovery thereof made to justified believers, and therefore it is attainable by the saints, "God shedding abroad his love in their hearts by the Holy Ghost which is given unto them," <450505>Romans 5:5; but it is after they are "justified by faith," and have "peace with God," verse 1. Believers are to give "all diligence to make their calling and election sure;" but that justification should consist herein is a strange notion. Justification, in the Scripture, is an act of God, pronouncing an ungodly person, upon his believing, to be absolved from the guilt of sin, and interested in the all-sufficient righteousness of Christ: so God "justifieth the ungodly," <450405>Romans 4:5, "by the righteousness of God which is by the faith of Jesus Christ unto them," <450322>Romans 3:22; making Christ to become righteousness to them who were in themselves sin. But of this manifestation of eternal love there is not the least foundation, as to be the form of justification; which yet is
362
not without sense and perception of the love of God, in the improvement thereof.
2. The Scripture is exceeding clear in making all men, before actual reconciliation, to be in the like state and condition, without any real difference at all, the Lord reserving to himself his distinguishing purpose of the alteration he will afterward by his free grace effect: "There is none that doeth good, no, not one," <450312>Romans 3:12; for "we have proved both Jews and Gentiles that they are all under sin," <450309>Romans 3:9. All mankind are in the same condition, in respect of themselves and their own real state: which truth is not at all prejudiced by the relation they are in to the eternal decrees; for "every mouth is stopped, and all the world is become guilty before God," <450319>Romans 3:19, -- uJpo>dikov, obnoxious to his judgment "Who maketh thee to differ from another? and what hast thou that thou didst not receive?" 1<460407> Corinthians 4:7. All distinguishment, in respect of state and condition, is by God's actual grace; for even believers are "by nature children of wrath, even as others," <490203>Ephesians 2:3. The condition, then, of all men, during their unregeneracy, is one and the same, the purpose of God concerning the difference that shall be being referred to himself. Now, I ask whether reprobates in that condition lie under the effects of God's wrath, or no? If ye say "No," who will believe you? If so, why not the elect also? The same condition hath the same qualifications an actual distinguishment we have proved there is not. Produce some difference that hath a real existence, or the cause is lost.
3. Consider what it is to lie under the effects of God's wrath, according to the declaration of the Scripture, and then see how the elect are delivered therefrom, before their actual calling. Now, this consists in divers things; as, --
(1.) To be in such a state of alienation from God as that none of their services are acceptable to him: "The prayer of the wicked is an abomination to the LORD," <202809>Proverbs 28:9.
(2.) To have no outward enjoyment sanctified, but to have all things unclean unto them, <560115>Titus 1:15.
(3.) To be under the power of Satan who rules at his pleasure in the children of disobedience, <490202>Ephesians 2:2.
363
(4.) To be in bondage unto death, <580215>Hebrews 2:15.
(5.) To be under the curse and condemning power of the law, <480313>Galatians 3:13.
(6.) To be obnoxious to the judgment of God, and to be guilty of eternal death and damnation, <450319>Romans 3:19.
(7.) To be under the power and dominion of sin, reigning, in them, <450619>Romans 6:19. These and such like are those which we call the effects of God's anger.
Let now any one tell me what the reprobates, in this life, lie under more? And do not all the elect, until their actual reconciliation, in and by Christ, lie under the very same? for, --
(1.) Are not their prayers an abomination to the Lord? can they without faith please God? <580906>Hebrews 9:6. And faith we suppose them not to have; for if they have, they are actually reconciled,
(2.) Are their enjoyments sanctified unto them? hath any thing a sanctified relation without faith? See 1<460714> Corinthians 7:14.
(3.) Are they not under the power of Satan? If not, how comes Christ, in and for them, to destroy the works of the devil? Did not he not come to deliver his from him that had the power of death, that is, the devil? <580214>Hebrews 2:14; <490202>Ephesians 2:2,
(4.) Are they not under bondage unto death? The apostle affirms plainly that they are so all their lives, until they are actually freed by Jesus Christ, <580214>Hebrews 2:14,15.
(5.) Are they not under the curse of the law? How are they freed from it? By Christ being made a curse for them, <480313>Galatians 3:13.
(6.) Are they not obnoxious unto judgment, and guilty of eternal death? How is it, then, that Paul says that there is no difference, but that all are subject to the judgment of God, and are guilty before him? <450309>Romans 3:9; and that Christ saves them from this wrath, which, in respect of merit, was to come upon them? <450509>Romans 5:9; 1<520110> Thessalonians 1:10.
364
(7.) Are they not under the dominion of sin? "God be thanked," says Paul, "that ye were the servants of sin, but ye have obeyed," etc., <450617>Romans 6:17. In brief, the Scripture is in nothing more plentiful than in laying and charging all the misery and wrath of and due to an unreconciled condition upon the elect of God, until they actually partake in the deliverance by Christ.
But now some men think to wipe away all that hath been said in a word, and tell us that all this is so but only in their own apprehension; not that those things are so indeed and in themselves. But if these things be so to them only in their apprehension, why are they otherwise to the rest of the whole world? The Scripture gives its no difference nor distinction between them. And if it be so with all, then let all get this apprehension as fast as they can, and all shall be well with the whole world, now miserably captived under a misapprehension of their own condition; that is, let them say the Scripture is a fable, and the terror of the Almighty a scarecrow to fright children; that sin is only in conceit; and so square their conversation to their blasphemous fancies. Some men's words eat as a canker.
4. Of particular places of Scripture, which might abundantly be produced to our purpose, I shall content myself to name only one: <430336>John 3:36, "He that believeth not the Son, the wrath of God abideth on him." It abideth: there it was, and there it shall remain, if unbelief be continued; but upon believing it is removed. "But is not God's love by which we shall be freed from his wrath?" Who denies it? But is an apprentice free because he shall be so at the end of seven years? Because God hath purposed to free his in his own time, and will do it, are they therefore free before he doth it? "But are we not in Christ from all eternity?" Yes, chosen in him we are; therefore, in some sense, in him. But how? Even as we are. Actually, a man cannot be in Christ until he be. Now, how are we from eternity? are we eternal? No; only God from eternity hath purposed that we shall be. Doth this give us an eternal being? Alas! we are of yesterday; our being in Christ respecteth only the like purpose, and therefore from thence can be made only the like inference.
This, then, being cleared, it is, I hope, apparent to all how miserable a strained consequence it is, to argue from God's decree of election to the overthrow of Christ's merit and satisfaction; the redemption wrought by
365
Jesus Christ being, indeed, the chief means of carrying along that purpose unto execution, the pleasure of the Lord prospering in his hand. Yet, the argument may be retorted, and will hold undeniable on the other side, the consequence being evident, from the purpose of God to save sinners, to the satisfaction of Christ for those sinners. The same act of God's will which sets us apart from eternity for the enjoyment of all spiritual blessings in heavenly places, sets also apart Jesus Christ to be the purchaser and procurer of all those spiritual blessings, as also to make satisfaction for all their sins; which that he did (being the main thing opposed) we prove by these ensuing arguments.
366
CHAPTER 9.
BEING A SECOND PART OF THE FORMER DIGRESSION -- ARGUMENTS TO PROVE THE SATISFACTION OF CHRIST.
I. If Christ so took our sins, and had them by God so laid and imposed on
him, as that he underwent the punishment due unto them in our stead, then he made satisfaction to the justice of God for them, that the sinners might go free; but Christ so took and bare our sins, and had them so laid upon him, as that he underwent the punishment due unto them, and that in our stead: therefore, he made satisfaction to the justice of God for them. The consequent of the proposition is apparent, and was before proved. Of the assumption there be three parts, severally to be confirmed: -- First, That Christ took and bare our sins, God laying them on him. Secondly, That he so took them as to undergo the punishment due unto them. Thirdly, That he did this in our stead.
For the first, that he took and bare our sins, ye have it, <430129>John 1:29, `O air] wn, f264 etc., -- "Who taketh away the sin of the world;" 1<600224> Peter 2:24, `Ov ajnh>negken, -- "Who his own self bare our sins in his own body;" <235311>Isaiah 53:11, lBosy] i aWh, -- "He shall bear their iniquities;" and verse 12, ac;n;, -- "He bare the sin of many." That God also laid or imposed our sins on him is no less apparent: <235306>Isaiah 53:6, "The LORD, made to meet on him the iniquity of us all;" 2<470521> Corinthians 5:21, `Amarti>an epj oih> se, -- "He hath made him to be sin for us."
The second branch is, that in thus doing our Savior underwent the punishment due to the sins which he bare, which were laid upon him; which may be thus made manifest: -- Death and the curse of the law contain the whole of the punishment due to sin, <010217>Genesis 2:17, tWmT; t/m, "Dying then shalt die," is that which was threatened. Death was that which entered by sin, <450512>Romans 5:12: which word in these places is comprehensive of all misery due to our transgressions; which also is held out in the curse of the law, <052726>Deuteronomy 27:26, "Cursed be he that confirmeth not all the words of this law to do them." That all evils of punishment whatsoever are comprised in these is unquestionably evident.
367
Now, Jesus Christ in bearing our sins underwent both these: for "by the grace of God he tasted death," <580209>Hebrews 2:9; by death delivering from death, <580214>Hebrews 2:14. He was not "spared, but given up to death for us all," <450832>Romans 8:32. So also the curse of the law: <480313>Galatians 3:13, Genom> enov kata>ra, -- he "was made a curse for us;" and ejpikatar> atov, "cursed." And this by the way of undergoing the punishment that was in death and curse: for by these "it pleased the LORD to bruise him, and put him to grief," <235310>Isaiah 53:10; yea, oujk efj ei>sato, "he spared him not," <450832>Romans 8:32, but "condemned sin in his flesh," <450803>Romans 8:3. It remaineth only to show that he did this in our stead, and the whole argument is confirmed.
Now, this also our Savior himself maketh apparent, <402028>Matthew 20:28. He came dou~nai thtron ajnti< pollw~v, -- "to give himself a ransom for many." The word ajnti> always supposeth a commutation, and change of one person or thing instead of another, as shall be afterward declared: so <400222>Matthew 2:22; so 1<540206> Timothy 2:6; 1<600318> Peter 3:18, "He suffered for us, the just for the unjust;" and <196904>Psalm 69:4, "I restored" (or paid) "that which I took not away," -- namely, our debt, so far as that thereby we are discharged, as <450834>Romans 8:34, where it is asserted, upon this very ground, that he died in our stead. And so the several parts of this first argument are confirmed.
II. If Jesus Christ paid into his Father's hands a valuable price and
ransom for our sins, as our surety, so discharging the debt that we lay under, that we might go free, then did he bear the punishment due to our sins, and make satisfaction to the justice of God for them (for to pay such a ransom is to make such satisfaction); but Jesus Christ paid such a price and ransom, as our surety, into his Father's hands, etc: ergo, --
There be four things to be proved in the assumption, or second proposition: -- First, That Christ paid such a price and ransom. Secondly, That he paid it into the hands of his Father. Thirdly, That he did it as our surety. Fourthly, That we might go free. All which we shall prove in order:
First, For the first, our Savior himself affirms it, <402028>Matthew 20:28. He "came to give his life lut> ron," a ransom or price of redemption "for many," <411045>Mark 10:45; which the apostle terms ajntil> utron, 1<540206>
368
Timothy 2:6, a ransom to be accepted in the stead of others: whence we are said to have deliverance dia< th~v apj olutrw>sewv, "by the ransompaying of Christ Jesus," <450324>Romans 3:24. "He bought us with a price," 1<460620> Corinthians 6:20; which price was his own blood, <442028>Acts 20:28; compared to and exalted above silver and gold in this work of redemption, 1<600118> Peter 1:18. So that this first part is most clear and evident.
Secondly, He paid this price into the hands of his Father. A price must be paid to somebody in the case of deliverance from captivity by it; it must be paid to the judge or jailer, -- that is, to God or the devil. To say the latter were the highest blasphemy; Satan was to be conquered, not satisfied. For the former, the Scripture is clear: It was his "wrath" that was on us, <430336>John 3:36. It was he that had "shut us all up under sin," <480322>Galatians 3:22. He is the great king to whom the debt is owing, <402802>Matthew 28:23-34. He is the only "law-giver, who is able to save and to destroy," <590412>James 4:12. Nay, the ways whereby this ransom-paying is in the Scripture expressed abundantly enforce the payment of it into the hands of his Father; for his death and blood-shedding is said to be profora> and qusia> , "an oblation and sacrifice," <490502>Ephesians 5:2; and his soul to be µva; ;, a sacrifice or "offering for sin," <235310>Isaiah 53:10. Now, certainly offerings and sacrifices are to be directed unto God alone.
Thirdly, That he did this as surety, we are assured, <580722>Hebrews 7:22. He was made e]gguov, a "surety of a better testament;" and, in performance of the duty which lay upon him as such, "he paid that which he took not away," <196904>Psalm 69:4. All which could not possibly have any other end but that we might go free.
III. To make an atonement for sin, and to reconcile God unto the sinners,
is in effect to make satisfaction unto the justice of God for sin, and all that we understand thereby; but Jesus Christ, by his death and oblation, did make an atonement for sin, and reconcile God unto sinners: ergo, --
The first proposition is in itself evident; the assumption is confirmed, <450324>Romans 3:24,25. We are justified freely by the ransom-paying, that is in Christ, whom God hath set forth to be iJlasth>rion, a propitiation, an atonement, a mercy-seat, a covering of iniquity; and that, eijv e]ndeixin th~v dikaiosu>nhv, for the manifestation of his justice, declared in the going forth and accomplishment thereof. So likewise <580217>Hebrews 2:17, he
369
is said to be a "merciful high priest, eijv to< ilJ a>skesqai ta v tou~ laou,~ " -- "to make reconciliation for the sins of the people," to reconcile God unto the people: the meaning of the words being, ilj a>skesqai ton< QeoRomans 5:11 (the word katallagh> there, in our common translation rendered "atonement," is in other places in the same rendered "reconciliation," being indeed, the only word used for it in the New Testament.) And all this is said to be accomplished, dij eJno atov, -- by one righteousness or satisfaction; that is of Christ, (the words will not bear that sense wherein they are usually rendered, "By the righteousness of one," for then must it have been dia< dikaiwm> atov tou~ eJnov< .) And hereby were we delivered from that from which it was impossible we should be otherwise delivered, <450803>Romans 8:3.
IV. That wherein the exercise of the priestly office of Jesus Christ whilst
he was on earth doth consist, cannot be rejected nor denied without damnable error; but the exercise of the priestly office of Jesus Christ whilst he was upon the earth consisted in this, to bear the punishment due to our sins, to make atonement with God, by undergoing his wrath, and reconciling him to sinners upon the satisfaction made to his justice: therefore cannot these things be denied without damnable error.
That in the things before recounted the exercise of Christ's priestly office did consist is most apparent, -- first, From all the types and sacrifices whereby it was prefigured, their chief end being propitiation and atonement; secondly, From the very nature of the sacerdotal office, appointed for sacrificing, Christ having nothing to offer but his own blood, through the eternal Spirit; and, thirdly, From divers, yea, innumerable texts of Scripture affirming the same. It would be too long a work to prosecute these things severally and at large, and therefore I will content myself with one or two places wherein all those testimonies are comprised; as <580913>Hebrews 9:13, 14,
"If the blood of bulls and of goats," etc., "how much more shall the blood of Christ, who through the eternal Spirit offered himself without spot to God?" etc.
370
Here the death of Christ is compared to, exalted above, and in the antitype answereth, the sacrifices of expiation which were made by the blood of bulls and goats; and so must, at least spiritually, effect what they did carnally accomplish and typically prefigure, -- namely, deliverance from the guilt of sin by expiation and atonement: for as in them the life and blood of the sacrifice was accepted in the stead of the offerer, who was to die for the breach of the law, according to the rigour of it, so in this of Christ was his blood accepted as an atonement and propitiation for us, himself being priest, altar, and sacrifice. So, <581010>Hebrews 10:10-12, he is said expressly, in the room of all the old, insufficient, carnal sacrifices, which could not make the comers thereunto perfect, to offer up his own body a sacrifice for sins, for the remission and pardon of sins through that offering of himself; as it is <581019>Hebrews 10:19. And in the performance also do we affirm that our Savior underwent the wrath of God which was due unto us. This, because it is by some questioned, I shall briefly confirm, and that with these following reasons: --
First, The punishment due to sin is the wrath of God: <450118>Romans 1:18, "The wrath of God is revealed against all ungodliness;" <450205>Romans 2:5, "The day of wrath and revelation of the righteous judgment of God;" <490203>Ephesians 2:3, "Children of wrath;" <430336>John 3:36. But Jesus Christ underwent the punishment due to sin: 2<470521> Corinthians 5:21, "Made sin for us;" <235306>Isaiah 53:6, "Iniquity was laid upon him;" 1<600224> Peter 2:24, "He bare our sins in his own body on the tree." Therefore he underwent the wrath of God.
Secondly, The curse of the law is the wrath of God taken passively, <052420>Deuteronomy 24:20, 21. But Jesus Christ underwent the curse of the law: <480313>Galatians 3:13, "Made a curse for us," the curse that they lie under who are out of Christ, who are "of the works of the law," verse, 10. Therefore he underwent the wrath of God.
Thirdly, The death that sinners are to undergo is the wrath of God. Jesus Christ did taste, of that death which sinners for themselves were to undergo; for he died as "our surety," <580722>Hebrews 7:22, and in our stead, <402028>Matthew 20:28. Hence his fear, <580507>Hebrews 5:7; agony, <422244>Luke 22:44; astonishment and amazement, <411433>Mark 14:33; dereliction, <402746>Matthew
371
27:46; sorrow, heaviness, and inexpressible pressures, <402637>Matthew 26:3739.
V. That doctrine cannot be true nor agreeable to the gospel which strikes
at the root of gospel faith, and plucks away the foundation of all that strong consolation which God is so abundantly willing we should receive; but such is that of denying the satisfaction made by Christ, his answering the justice and undergoing the wrath of his Father. It makes the poor soul to be like Noah's dove in its distress, not knowing where to rest the soles of her feet. When a soul is turned out of its self-righteousness, and begins to look abroad, and view the heaven and earth for a resting place, and perceives an ocean, a flood, an inundation of wrath, to cover all the world, the wrath of God revealing itself from heaven against all ungodliness, so that it can obtain no rest nor abiding, -- heaven it cannot reach by its own flight, and to hell it is unwilling to fall; -- if now the Lord Jesus Christ do not appear as an ark in the midst of the waters, upon whom the floods have fallen, and yet has got above them all for a refuge, alas! what shall it do? When the flood fell there were many mountains glorious in the eye, far higher than the ark; but yet those mountains were all drowned, whilst the ark still kept on the top of the waters. Many appearing hills and mountains of self-righteousness and general mercy, at the first view, seem to the soul much higher than Jesus Christ, but when the flood of wrath once comes and spreads itself, all those mountains are quickly covered; only the ark, the Lord Jesus Christ though the flood fall on him also, yet he gets above it quite, and gives safety to them that rest upon him.
Let me now ask any of those poor souls who ever have been wandering and tossed with the fear of the wrath to come, whether ever they found a resting-place until they came to this: -- God spared not his only Son, but gave him up to death for us all; that he made him to be sin for us; that he put all the sins of all the elect into that cup which he was to drink of; that the wrath and flood which they feared did fall upon Jesus Christ (though now, as the ark, he be above it, so that if they could get into him they should be safe). The storm hath been his, and the safety shall be theirs. As all the waters which would have fallen upon them that were in the ark fell upon the ark, they being dry and safe, so all the wrath that should have fallen upon them fell on Christ; which alone causeth their souls to dwell in safety? Hath not, I say, this been your bottom, your foundation, your
372
resting-place? If not (for the substance of it), I fear you have but rotten bottoms. Now, what would you say if a man should come and pull this ark from under you, and give you an old rotten post to swim upon in the flood of wrath? It is too late to tell you no wrath is due unto you; the word of truth and your own consciences have given you other information. You know the "wages of sin is death," in whomsoever it be; he must die in whomsoever it is found. So that truly the soul may well say, "Bereave me of the satisfaction of Christ, and I am bereaved. If he fulfilled not justice, I must; if he underwent not wrath, I must to eternity. O rob me not of my only pearl!" Denying the satisfaction of Christ destroys the foundation of faith and comfort.
VI. Another argument we may take from some few particular places of
Scripture, which, instead of many, I shall produce: --
As, first, 2<470521> Corinthians 5:21, "He made him to be sin for us, who knew no sin." "He made him to be sin for us;" how could that be? are not the next words, "He knew no sin?" was he not a Lamb without blemish, and without spot? Doubtless; "he did no sin, neither was guile found in his mouth." What then is this, "God made him to be sin?" It cannot be that God made him sinful, or a sinner by any inherent sin; that will not stand with the justice of God nor with the holiness of the person of our Redeemer. What is it, then? "He made him to be sin who knew no sin?" Why, clearly, by dispensation and consent, he laid that to his charge whereof he was not guilty. He charged upon him and imputed unto him all the sins of all the elect, and proceeded against him accordingly. He stood as our surety, really charged with the whole debt, and was to pay the utmost farthing, as a surety is to do if it be required of him; though he borrow not the money, nor have one penny of that which is in the obligation, yet if he be sued to an execution, he must pay all. The Lord Christ (if I may so say) was sued by his Father's justice unto an execution, in answer whereunto he underwent all that was due to sin; which we proved before to be death, wrath, and curse.
If it be excepted (as it is) "That God was always well pleased with his Son, -- he testified it again and again from heaven, -- how, then, could he lay his wrath upon him?" Ans. It is true he was always well pleased with him; yet it "pleased him to bruise him and put him to grief." He was
373
always well pleased with the holiness of his person, the excellency and perfectness of his righteousness, and the sweetness of his obedience, but he was displeased with the sins that were charged on him: and therefore it pleased him to bruise and put him to grief with whom he was always well pleased.
Nor is that other exception of any more value, "That Christ underwent no more than the elect lay under; but they lay not under wrath and the punishment due to sin." Ans. The proposition is most false, neither is there any more truth in the assumption; for -- First, Christ underwent not only that wrath (taking it passively) which the elect were under, but that also which they should have undergone bad not he borne it for them: he "delivered them from the wrath to come," Secondly, The elect do, in their several generations, lie under all the wrath of God in respect of merit and procurement, though not in respect of actual endurance, -- in respect of guilt, not present punishment, So that, notwithstanding there exceptions, it stands firm that "he was made sin for us, who knew no sin."
<235305>Isaiah 53:5,
"He was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed."
Of this place something was said before; I shall add some small enlargements that conduce to discover the meaning of the words. "The chastisement of our peace was upon him;" that is, he was chastised or punished that we might have peace, that we might go free, our sins being the cause of his wounding, and our iniquities of his being bruised, all our sins meeting upon him, as verse 6; that is, he "bare our sins," in Peter's interpretation. He bare our sins (not, as some think, by declaring that we were never truly sinful, but) by being wounded for them, bruised for them, undergoing the chastisement due unto them, consisting in death, wrath, and curse, so making his soul an offering for sin. "He bare our sins;" that is, say some, he declared that we have an eternal righteousness in God, because of his eternal purpose to do us good. But is this to interpret Scripture, or to corrupt the word of God? Ask the word what it means by Christ's bearing of sin; it will tell you, his being "stricken" for our transgressions, <235308>Isaiah 53:8, -- his being "cut off" for our sins, <270926>Daniel
374
9:26. Neither hath the expression of bearing sins any other signification in the word: <030501>Leviticus 5:1, "If a soul hear the voice of swearing, if he do not utter it, then he shall bear his iniquity." What is that? he shall declare himself or others to be free from sin? No, doubtless; but, he shall undergo the punishment due to sin, as our Savior did in bearing our iniquities. He must be a cunning gamester indeed that shall cheat a believer of this foundation.
More arguments or texts on this subject I shall not urge or produce, though the cause itself will enforce the most unskillful to abound. I have proceeded as far as the nature of a digression will well bear. Neither shall I undertake, at this time, the answering of objections to the contrary; a full discussion of the whole business of the satisfaction of Christ, which should cause me to search for, draw forth, and confute all objections to the contrary, being not by me intended. And for those which were made it that debate which gave occasion to this discourse, I dare not produce them, lest haply I should not be able to restrain the conjectures of men that I purposely framed such weak objections, that 1 might obtain an easy conquest over a man of straw of mine own erection, so weak were they and of so little force to the slashing of so fundamental a truth as that is which we do maintain. So of this argument hitherto.
375
CHAPTER 10.
OF THE MERIT OF CHRIST, WITH ARGUMENTS FROM THENCE.
Arg. 14. A fourth thing ascribed to the death of Christ is MERIT, or that worth and value of his death whereby he purchased and procured unto us, and for us, all those good things which we find in the Scripture for his death to be bestowed upon us. Of this, much I shall not speak, having considered the thing itself under the notion of impetration already; only, I shall add some few observations proper to that particular of the controversy which we have in hand. The word merit is not at all to be found in the New Testament, in no translation out of the original that I have seen. The vulgar Latin once reads promeretur, <581316>Hebrews 13:16; and the Rheimists, to preserve the sound, have rendered it promerited. But these words in both languages are uncouth and barbarous, besides that they no way answer eujarestei~tai, the word in the original, which gives no color to merit, name or thing. Nay, I suppose it will prove a difficult thing to find out any one word, in either of the languages wherein the holy Scripture was written, that doth properly and immediately, in its first native importance, signify merit. So that about the name we shall not trouble ourselves, if the thing itself intended thereby be made apparent, which it is both in the Old and New Testament; as <235305>Isaiah 53:5, "The chastisement of our peace was upon him, and with his stripes we are healed." The procurement of our peace and heaing, was the merit of his chastisement and stripes. So <580912>Hebrews 9:12, Dia< tou~ ijdi>ou ai[matov aiwj nia> n lu>trwsin eurJ am> enov, "Obtaining by his blood eternal redemption," is as much as we intend to signify by the merit of Christ. The word which comes nearest it in signification we have, <442028>Acts 20:28, Periepoihs> ato, "Purchased with his own blood;" purchase and impetration, merit and acquisition, being in this business terms equivalent; which latter word is used in divers other places, as 1<520509> Thessalonians 5:9; <490114>Ephesians 1:14; 1<600209> Peter 2:9. Now, that which by this name we understand is, the performance of such an action as whereby the thing aimed at by the agent is due unto him, according to the equity and equality required in justice; as, "To him that worketh, is the reward not reckoned of
376
grace, but of debt," <450404>Romans 4:4. That there is such a merit attending the death of Christ is apparent from what was said before; neither is the weight of any operose proving [of] it imposed on us, by our adversaries seeming to acknowledge it no less themselves; so that we may take it for granted (until our adversaries close with the Socinians in this also).
Christ then, by his death, did merit and purchase, for all those for whom he died, all those things which in the Scripture are assigned to be the fruits and effects of his death. These are the things purchased and merited by his blood-shedding, and death; which may be referred unto two heads: -- First, Such as are privative; as, --
1. Deliverence from the hand of our enemies, <420174>Luke 1:74; from the wrath to come, 1<520110> Thessalonians 1:10.
2. The destruction and abolition of death in his power, <580214>Hebrews 2:14;
3. Of the works of the devil, 1<620308> John 3:8.
4. Deliverence from the curse of the law, <480313>Galatians 3:13;
5. From our vain conversation, 1<600118> Peter 1:18;
6. From the present evil world, <480104>Galatians 1:4;
7. From the earth, and from among men, <661403>Revelation 14:3,4.
8. Purging of our sins, <580103>Hebrews 1:3,
Secondly, Positive; as, --
1. Reconciliation with God, <450510>Romans 5:10; <490216>Ephesians 2:16; <510120>Colossians 1:20.
2. Appeasing or atoning of God by propitiation, <450325>Romans 3:25; 1<620202> John 2:2.
3. Peacemaking, <490214>Ephesians 2:14.
4. Salvation, <400121>Matthew 1:21.
All these hath our Savior by his death merited and purchased for all them for whom he died; that is, so procured them of his Father that they ought,
377
in respect of that merit, according to the equity of justice, to be bestowed on them for whom they were so purchased and procured. It was absolutely of free grace in God that he would send Jesus Christ to die for any; it was of free grace for whom he would send him to die; it is of free grace that the good things procured by his death be bestowed on any person, in respect of those persons on whom they are bestowed: but considering his own appointment and constitution, that Jesus Christ by his death should merit and procure grace and glory for those for whom he died, it is of debt in respect of Christ that they be communicated to them. Now, that which is thus merited, which is of debt to be bestowed, we do not say that it may be bestowed, but it ought so to be, and it is injustice if it be not.
Having said this little of the nature of merit, and of the merit of Christ, the procurement of his death for them in whose stead he died, it will quickly be apparent how irreconcilable the general ransom is therewith ; for the demonstration whereof we need no more but the proposing of this one question, -- namely, If Christ hath merited grace and glory for all those for whom he died, if he died for all, how comes it to pass that these things are not communicated to and bestowed upon all? Is the defect in the merit of Christ, or in the justice of God? How vain it is to except, that these things are not bestowed absolutely upon us, but upon condition, and therefore were so procured; seeing, that the very condition itself is also merited and procured, as <490103>Ephesians 1:3, 4, <500129>Philippians 1:29, -- hath been already declared.
Arg. 15. Fifthly, The very phrases of "DYING FOR US," "bearing our sins," being our "surety," and the like, whereby the death of Christ for us is expressed, will not stand with the payment of a ransom for all. To die for another is, in Scripture, to die in that other's stead, that he might go free; as Judah besought his brother Joseph to accept of him for a bondman instead of Benjamin, that he might be set at liberty, <014433>Genesis 44:33, and that to make good the engagement wherein he stood bound to his father to be a surety for him. He that is surety for another (as Christ was for us, <580722>Hebrews 7:22), is to undergo the danger, that the other may be delivered. So David, wishing that he had died for his son Absalom, 2<101833> Samuel 18:33, intended, doubtless, a commutation with him, and a substitution of his life for his, so that he might have lived. Paul also,
378
<450507>Romans 5:7, intimates the same, supposing that such a thing might be found among men that one should die for another; no doubt alluding to the Decii, Menoeceus, Euryalus, and such others, whom we find mentioned in the stories of the heathen, who voluntarily cast themselves into death for the deliverance of their country or friends, continuing their liberty and freedom from death who were to undergo it, by taking it upon themselves, to whom it was not directly due. And this plainly is the meaning of that phrase, "Christ died for us;" that is, in the undergoing of death there was a subrogation of his person in the room and stead of ours. Some, indeed, except that where the word uJpe>r is used in this phrase, as <580209>Hebrews 2:9, "That he by the grace of God should taste death for every man," there only the good and profit of them for whom he died is intended, not enforcing the necessity of any commutation. But why this exception should prevail I see no reason, for the same preposition being used in the like kind in other cases doth confessedly intimate a commutation; as <450903>Romans 9:3, where Paul affirms that he "could wish himself accursed from Christ uJpe Corinthians 5:20, `Upeomen, "We are ambassadors in Christ's stead." So the same apostle, 1<460113> Corinthians 1:13, asking, and strongly denying by way of interrogation, Mh< Pau~lov ejstaurw>qh uJper< umJ wn~ ; "Was Paul crucified for you?" plainly showeth that the word uJpe>r, used about the crucifying of Christ for his church, doth argue a commutation or change, and not only designs the good of them for whom he died, for, plainly, he might himself have been crucified for the good of the church; but in the stead thereof, he abhorreth the least thought of it. But concerning the word anj ti,> which also is used, there is no doubt, nor can any exception be made; it always signifieth a commutation and change, whether it be applied to things or persons: so <421111>Luke 11:11, `Ofiv ajnti< ijcqu>ov, "A serpent instead of a fish;" so <400538>Matthew 5:38, `Ofqqalmov< anj ti< ofj qalmou~ "An eye for an eye;" so <581216>Hebrews 12:16 -- and for persons, Archelaus is said to reign ajnti< Hrwd> ou tou~ patro>v, "instead of his father," <400222>Matthew 2:22. Now, this word is used of the death of our Savior, <402028>Matthew 20:28, "The Son of man came dou~nai th ron anj ti< pollwn~ , to give his life a ransom for many," -- which words are repeated again, <411045>Mark 10:45, -- that is, to give his life a ransom in the stead of the lives of many. So that, plainly, Christ dying for
379
us, as a surety, <580722>Hebrews 7:22, and thereby and therein "bearing our sins in his own body," 1<600224> Peter 2:24, being made a curse for us, was an undergoing of death, punishment, curse, wrath, not only for our good, but directly in our stead; a commutation and subrogation of his person in the room and place of ours being allowed, and of God accepted. This being, cleared, I demand, -- First, Whether Christ died thus for all? that is, whether he died in the room and stead of all, so that his person was substituted in the room of theirs? as, whether he died in the stead of Cain and Pharaoh, and the rest, who long before his death were under the power of the second death, never to be delivered? Secondly, Whether it be justice that those, or any of them, in whose stead Christ died, bearing their iniquities, should themselves also die and bear their own sins to eternity? Thirdly, What rule of equity is there, or example for it, that when the surety hath answered and made satisfaction to the utmost of what was required in the obligation wherein he was a surety, they for whom he was a surety should afterwards be proceeded against? Fourthly, Whether Christ hung upon the cross in the room or stead of reprobates? Fifthly, Whether he underwent all that which was due unto them for whom he died? If not, how could he be said to die in their stead? If so, why are they not all delivered? I shall add no more but this, that to affirm Christ to die for all men is the readiest way to prove that he died for no man, in the sense Christians have hitherto believed, and to hurry poor souls into the bottom of Socinian blasphemies.
380
CHAPTER 11.
THE LAST GENERAL ARGUMENT.
Arg. 16. Our next argument is taken from some particular places of Scripture, clearly and distinctly in themselves holding out the truth of what we do affirm. Out of the great number of them I shall take a few to insist upon, and therewith to close our arguments.
1. The first that I shall begin withal is the first mentioning of Jesus Christ, and the first revelation of the mind of God concerning a discrimination between the people of Christ and his enemies: <010315>Genesis 3:15,
"I will put enmity between thee" (the serpent) "and the woman, and between thy seed and her seed,"
By the seed of the woman is meant the whole body of the elect, Christ in the first place as the head, and all the rest as his members; by the seed of the serpent, the devil, with all the whole multitude of reprobates, making up the malignant state, in opposition to the kingdom and body of Jesus Christ.
That by the first part, or the seed of the woman, is meant Christ with all the elect, is most apparent; for they in whom an the things that are here foretold of the seed of the woman do concur, are the seed of the woman (for the properties of any thing do prove the thing itself.) But now in the elect, believers in and through Christ, are to be found all the properties of the seed of the woman; for, for them, in them, and by them, is the head of the serpent broken, and Satan trodden down under their feet, and the devil disappointed in his temptations, and the devil's agents frustrated in their undertakings. Principally and especially, this is spoken of Christ himself, collectively of his whole body, which beareth a continual hatred to the serpent and his seed.
Secondly, By the seed of the serpent is meant all the reprobate, men of the world, impenitent, unbelievers. For,
First, The enmity of the serpent lives and exerciseth itself in them. They hate and oppose the seed of the woman; they have a perpetual
381
enmity with it; and every thing that is said of the seed of the serpent belongs properly to them.
Secondly, They are often so called in the Scripture: <400307>Matthew 3:7, "O generation of vipers," or seed of the serpent; so also <402333>Matthew 23:33. So Christ telleth the reprobate Pharisees, "Ye are of your father the devil, and the lusts of your father ye will do," <430844>John 8:44. So again, "Child of the devil," <441310>Acts 13:10, -- that is, the seed of the serpent; for "he that committeth sin is of the devil," 1<620308> John 3:8.
These things being undeniable, we thus proceed: -- Christ died for no more than God promised unto him that be should die for. But God did not promise him to all, as that he should die for them; for he did not promise the seed of the woman to the seed of the serpent, Christ to reprobates, but in the first word of him he promiseth an enmity against them. In sum, the seed of the woman died not for the seed of the serpent.
2. <400723>Matthew 7:23, "I will profess unto them, I never knew you" Christ at the last day professeth to some he never knew them. Christ saith directly that he knoweth his own, whom he layeth down his life for, <431014>John 10:14-17. And surely he knows whom and what he hath bought. Were it not strange that Christ should die for them, and buy them that he will not own, but profess he never knew them? If they are "bought with a price," surely they are his own? 1<460620> Corinthians 6:20. If Christ did so buy them, and lay out the price of his precious blood for them, and then at last deny that he ever knew them, might they not well reply, "Ah, Lord! was not thy soul heavy unto death for our sakes? Didst thou not for us undergo that wrath that made thee sweat drops of blood? Didst thou not bathe thyself in thine own blood, that our blood might be spared? Didst thou not sanctify thyself to be an offering for us as well as for any of thy apostles? Was not thy precious blood, by stripes, by sweat, by nails, by thorns, by spear, poured out for us? Didst thou not remember us when thou hungest upon the cross? And now dost thou say, thou never knewest us? Good Lord, though we be unworthy sinners, yet thine own blood hath not deserved to be despised. Why is it that none can lay any thing to the charge of God's elect? Is it not because thou diets for them? And didst thou not do the same for us? Why, then, are we thus charged, thus rejected? Could not thy blood satisfy thy Father, but we ourselves must
382
be punished? Could not justice content itself with that sacrifice, but we must now hear, "Depart, I never knew you?" What can be answered to this plea, upon the granting of the general ransom, I know not.
3. <401125>Matthew 11:25, 26,
"I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent, and hast revealed them unto babes. Even so, Father: for so it seemed good in thy sight."
Those men from whom God in his sovereignty, as Lord of heaven and earth, of his own good pleasure, hideth the gospel, either in respect of the outward preaching of it, or the inward revelation of the power of it in their hearts, those certainly Christ died not for; for to what end should the Father send his only Son to die for the redemption of those whom he, for his own good pleasure, had determined should be everlasting strangers from it, and never so much as hear of it in the power thereof revealed to them? Now, that such there are our Savior here affirms; and he thanks his Father for that dispensation at which so many do at this day repine.
4. <431011>John 10:11, 15, 16, 27, 28. This clear place, which of itself is sufficient to evert the general ransom, hath been a little considered before, and, therefore, I shall pass it over the more briefly. First, That all men are not the sheep of Christ is most apparent; for, -- First, He himself saith so, <431026>John 10:26, "Ye are not of my sheep." Secondly, The distinction at the last day will make it evident, when the sheep and the goats shall be separated. Thirdly, The properties of the sheep are, that they hear the voice of Christ, that they know him; and the like are not in all. Secondly, That the sheep here mentioned are all his elect, as well those that were to be called as those that were then already called. <431016>John 10:16, Some were not as yet of his fold of called ones; so that they are sheep by election, and not believing. Thirdly, That Christ so says that he laid down his life for his sheep, that plainly he excludes all others; for, -- First, He lays down his life for them as sheep. Now, that which belongs to them as such belong only to such. If he lays down his life for sheep, as sheep, certainly be doth it not for goats, and wolves, and dogs. Secondly, He lays down his life as a shepherd, <431111>John 11:11; therefore, for them as the sheep. What hath the shepherd to do with the wolves, unless it be to destroy them? Thirdly,
383
Dividing all into sheep and others, <431026>John 10:26, he saith he lays down his life for his sheep; which is all one as if he had said he did it for them only. Fourthly, He describes them for whom he died by this, "My Father gave them me," <431029>John 10:29; as also <431706>John 17:6, "Thine they were, and thou gavest them me:" which are not all; for "all that the Father giveth him shall come to him," <430637>John 6:37, and he "giveth unto them eternal life, and they shall never perish," <431028>John 10:28. Let but the sheep of Christ keep close to this evidence, and all the world shall never deprive them of their inheritance. Farther to confirm this place, add <402028>Matthew 20:28; <431152>John 11:52.
5. <450832>Romans 8:32-34. The intention of the apostle in this place is, to hold out consolation to believers in affliction or under any distress; which he doth, <450831>Romans 8:31, in general, from the assurance of the presence of God with them, and his assistance at all times, enough to conquer all oppositions, and to make all difficulty indeed contemptible, by the assurance of his loving kindness, which is better than life itself. "If God be for us, who can be against us?" To manifest this his presence and kindness, the apostle minds them of that most excellent, transcendent, and singular act of love towards them, in sending his Son to die for them, not sparing him, but requiring their debt at his hand; whereupon he argues from the greater to the less, -- that if he have done that for us, surely he will do everything else that shall be requisite. If he did the greater, will he not do the less? If he give his Son to death, will he not also freely give us all things? Whence we may observe, -- First, That the greatest and most eximious expression of the love of God towards believers is in sending his Son to die for them, not sparing him for their sake; this is made the chief of all. Now, if God sent his Son to die for all, he had [done] as great an act of love, and hath made as great a manifestation of it, to them that perish as to those that are saved. Secondly, That for whomsoever he hath given and not spared his Son, unto them he will assuredly freely give all things; but now he doth not give all things that are good for them unto all, as faith, grace, and glory: from whence we conclude that Christ died not for all. Again, <450833>Romans 8:33, he gives us a description of those that have a share in the consolation here intended, for whom God gave his Son, to whom he freely gives all things; and that is, that they are his "elect," -- not all, but only those whom he hath chosen before the foundation of the world, that
384
they should be holy; which gives another confirmation of the restraint of the death of Christ to them alone: which he yet farther confirms, <450834>Romans 8:34, by declaring that those of whom he speaks shall be freely justified and freed from condemnation; whereof he gives two reasons, -- first, Because Christ died for them; secondly, Because he is risen, and makes intercession for them for whom he died: affording us two invincible arguments to the business in hand. The first, taken from the infallible effects of the death of Christ: Who shall lay anything to their charge? who shall condemn them? Why, what reason is given? "It is Christ that died." So that his death doth infallibly free all them from condemnation for whom he died. The second, from the connection that the apostle here makes between the death and intercession of Jesus Christ: For whom he died, for them he makes intercession; but he saveth to the utmost them for whom he intercedeth, <580725>Hebrews 7:25. From all which it is undeniably apparent that the death of Christ, with the fruits and benefits thereof, belongeth only to the elect of God.
6. <490107>Ephesians 1:7, "In whom we have redemption." If his blood was shed for all, then all must have a share in those things that are to be had in his blood. Now, amongst these is that redemption that consists in the forgiveness of sins; which certainly all have not, for they that have are "blessed," <450407>Romans 4:7, and shall be blessed forevermore: which blessing comes not upon all, but upon the seed of righteous Abraham, <450416>Romans 4:16.
7. 2<470521> Corinthians 5:21, "He hath made him to be sin for us, that we might be made the righteousness of God in him." It was in his death that Christ was made sin, or an offering for it. Now, for whomsoever he was made sin, they are made the righteousness of God in him: "By his stripes we are healed," <235305>Isaiah 53:5; <431513>John 15:13,
"Greater love hath no man than this, that a man lay down his life for his friends."
Then, to intercede is not of greater love than to die, nor anything else that he doth for his elect. If, then, he laid down his life for all, which is the greatest, why doth he not also the rest for them, and save them to the uttermost?
8. <431709>John 17:9,
385
"I pray for them: I pray not for the world, but for them which thou hast given me; for they are thine."
And <431719>John 17:19, "For their sakes I sanctify myself."
9. <490525>Ephesians 5:25, "Husbands, love your wives, even as Christ also loved the church, and gave himself for it;" as [also] <442028>Acts 20:28. The object of Christ's love and his death is here asserted to be his bride, his church; and that as properly as a man's own wife is the only allowed object of his conjugal affections. And if Christ had a love to others so as to die for them, then is there in the exhortation a latitude left unto men, in conjugal affections, for other women besides their wives.
I thought to have added other arguments, as intending a clear discussing of the whole controversy; but, upon a review of what hath been said, I do with confidence take up and conclude that those which have been already urged will be enough to satisfy them who will be satisfied with anything, and those that are obstinate will not be satisfied with more. So of our arguments here shall be an end.
386
BOOK 4.
CHAPTER 1.
THINGS PREVIOUSLY TO BE CONSIDERED, TO THE SOLUTION OF OBJECTIONS.
THERE being sundry places in holy Scripture wherein the ransom and propitiation made by the blood of Christ is set forth in general and indefinite expressions; as also a fruitlessness or want of success in respect of some, through their own default, for whom he died, seemingly intimated; with general proffers, promises, and exhortations, made for the embracing of the fruits of the death of Christ, even to them who do never actually perform it, -- whence some have taken occasion to maintain a universality of redemption, equally respecting all and everyone, and that with great confidence, affirming that the contrary opinion cannot possibly be reconciled with those places of Scripture wherein the former things are proposed; -- these three heads being the only fountains from whence are drawn (but with violence) all the arguments that are opposed to the peculiar effectual redemption of the elect only, I shall, before I come to the answering of objections arising from a wrested interpretation of particular places, lay down some such fundamental principles as are agreeable to the word, and largely held forth in it, and no way disagreeable to our judgment in this particular, which do and have given occasion to those general and indefinite affirmations as they are laid down in the word, and upon which they are founded, having their truth in them, and not in a universal ransom for all and everyone; with some distinctions conducing to the farther clearing of the thing in question, and waiving of many false imputations of things and consequences, erroneously or maliciously imposed on us.
1. The first thing that we shall lay down is concerning the dignity, worth, preciousness, and infinite value of the blood and death of Jesus Christ. The maintaining and declaring of this is doubtless especially to be considered; and every opinion that doth but seemingly clash against it is exceedingly prejudiced, at least deservedly suspected, yea, presently to be
387
rejected by Christians, if upon search it be found to do so really and indeed, as that which is injurious and derogatory to the merit and honor of Jesus Christ. The Scripture, also, to this purpose is exceeding full and frequent in setting forth the excellency and dignity of his death and sacrifice, calling his blood, by reason of the unity of his person, "God's own blood," <442028>Acts 20:28; exalting it infinitely above all other sacrifices, as having for its principle "the eternal Spirit," and being itself "without spot," <580914>Hebrews 9:14; transcendently more precious than silver, or gold, or corruptible things, 1<600118> Peter 1:18; able to give justification from all things, from which by the law men could not be justified, <441328>Acts 13:28. Now, such as was the sacrifice and offering of Christ in itself, such was it intended by his Father it should be. It was, then, the purpose and intention of God that his Son should offer a sacrifice of infinite worth, value, and dignity, sufficient in itself for the redeeming of all and every man, if it had pleased the Lord to employ it to that purpose; yea, and of other worlds also, if the Lord should freely make them, and would redeem them. Sufficient we say, then, was the sacrifice of Christ for the redemption of the whole world, and for the expiation of all the sins of all and every man in the world. This sufficiency of his sacrifice hath a twofold rise: -- First, The dignity of the person that did offer and was offered. Secondly, The greatness of the pain he endured, by which he was able to bear, and did undergo, the whole curse of the law and wrath of God due to sin. And this sets out the innate, real, true worth and value of the blood-shedding of Jesus Christ. This is its own true internal perfection and sufficiency. That it should be applied unto any, made a price for them, and become beneficial to them, according to the worth that is in it, is external to it, doth not arise from it, but merely depends upon the intention and will of God. It was in itself of infinite value and sufficiency to have been made a price to have bought and purchased all and every man in the world. That it did formally become a price for any is solely to be ascribed to the purpose of God, intending their purchase and redemption by it. The intention of the offerer and accepter that it should be for such, some, or any, is that which gives the formality of a price unto it; this is external. But the value and fitness of it to be made a price ariseth from its own internal sufficiency. Hence may appear what is to be thought of that old distinction of the schoolmen, embraced and used by divers protestant divines, though by others again rejected, -- namely, "That Christ died for
388
all in respect of the sufficiency of the ransom he paid, but not in respect of the efficacy of its application;" or, "The blood of Christ was a sufficient price for the sins of all the world;" -- which last expression is corrected by some, and thus asserted, "That the blood of Christ was sufficient to have been made a price for all;" which is most true, as was before declared: for its being a price for all or some doth not arise from its own sufficiency, worth, or dignity, but from the intention of God and Christ using it to that purpose, as was declared; and, therefore, it is denied that the blood of Christ was a sufficient price and ransom for all and everyone, not because it was not sufficient, but because it was not a ransom. And so it easily appears what is to be owned in the distinction itself before expressed. If it intend no more but that the blood of our Savior was of sufficient value for the redemption of all and everyone, and that Christ intended to lay down a price which should be sufficient for their redemption, it is acknowledged as most true. But the truth is, that expression, "To die for them," holds out the intention of our Savior, in the laying down of the price, to have been their redemption; which we deny, and affirm that then it could not be but that they must be made actual partakers of the eternal redemption purchased for them, unless God failed in his design, through the defect of the ransom paid by Christ, his justice refusing to give a dismission upon the delivery of the ransom.
Now, the infinite value and worth which we assert to be in the death of Christ we conceive to be exceedingly undervalued by the assertors of universal redemption; for that it should be extended to this or that object, fewer or more, we showed before to be extrinsical to it. But its true worth consists in the immediate effects, products, and issues of it, with what in its own nature it is fit and able to do; which they openly and apparently undervalue, yea, almost annihilate. Hence those expressions concerning it : -- First, That by it a door of grace was opened for sinners: where, I suppose, they know not; but that any were [ever] effectually carried in at the door by it, that they deny. Secondly, That God might, if he would, and upon what condition he pleased, save those for whom Christ died. That a right of salvation was by him purchased for any, they deny. Hence they grant, that after the death of Christ, -- first, God might have dealt with man upon a legal condition again; secondly, That all and every man might have been damned, and yet the death of Christ have had its full effect; as
389
also, moreover, That faith and sanctification are not purchased by his death, yea, no more.for any (as before) than what he may go to hell withal. And divers other ways do they express their low thoughts and slight imaginations concerning the innate value and sufficiency of the death and blood-shedding of Jesus Christ. To the honor, then, of Jesus Christ our Mediator, God and man, our all-sufficient Redeemer, we affirm, such and so great was the dignity and worth of his death and blood-shedding, of so precious a value, of such an infinite fullness and sufficiency was this oblation of himself, that it was every way able and perfectly sufficient to redeem, justify, and reconcile and save all the sinners in the world, and to satisfy the justice of God for all the sins of all mankind, and to bring them everyone to everlasting glory. Now, this fullness and sufficiency of the merit of the death of Christ is a foundation unto two things: --
First, The general publishing of the gospel unto "all nations," with the right that it hath to be preached to "every creature," <402819>Matthew 28:19; <411615>Mark 16:15; because the way of salvation which it declares is wide enough for all to walk in. There is enough in the remedy it brings to light to heal all their diseases, to deliver them from all their evils. If there were a thousand worlds, the gospel of Christ might, upon this ground, be preached to them all, there being enough in Christ for the salvation of them all, if so be they will derive virtue from him by touching him in faith; the only way to draw refreshment from this fountain of salvation. It is, then, altogether in vain which some object, that the preaching of the gospel to all is altogether needless and useless, if Christ died not for all; yea, that it is to make God call upon men to believe that which is not true, -- namely, that Christ died for them: for, first, besides that amongst those nations whither the gospel is sent there are some to be saved ("I have much people,") which they cannot be, in the way that God hath appointed to do it, unless the gospel be preached to others as well as themselves; and besides, secondly, that in the economy and dispensation of the new covenant, by which all external differences and privileges of people, tongues, and nations being abolished and taken away, the word of grace was to be preached without distinction, and all men called everywhere to repent; and, thirdly, that when God calleth upon men to believe, he doth not, in the first place, call upon them to believe that Christ died for them, but that there is no name under heaven given unto men whereby they might be
390
saved, but only of Jesus Christ, through whom salvation is preached; -- I say, besides these certain truths, fully taking off that objection, this one thing of which we speak is a sufficient basis and ground for all those general precepts of preaching the gospel unto all men, even that sufficiency which we have described.
Secondly, That the preachers of the gospel, in their particular congregations, being utterly unacquainted with the purpose and secret counsel of God, being also forbidden to pry or search into it, <052929>Deuteronomy 29:29, may from hence justifiably call upon every man to believe, with assurance of salvation to everyone in particular upon his so doing, knowing, and being fully persuaded of this, that there is enough in the death of Christ to save everyone that shall so do; leaving the purpose and counsel of God, on whom he will bestow faith, and for whom in particular Christ died (even as they are commanded), to himself.
And this is one principal thing, which, being well observed, will crush many of the vain flourishes of our adversaries; as will in particular hereafter appear.
2. A second thing to be considered is, the economy or administration of the new covenant in the times of the gospel, with the amplitude and enlargement of the kingdom and dominion of Christ after his appearance in the flesh; whereby, all external differences being taken away, the name of Gentiles removed, the partition-wall broken down, the promise to Abraham that he should be heir of the world, as he was father of the faithful, was now fully to be accomplished. Now, this administration is so opposite to that dispensation which was restrained to one people and family, who were God's peculiar, and all the rest of the world excluded, that it gives occasion to many general expressions in the Scripture; which are far enough from comprehending a universality of all individuals, but denote only a removal of all such restraining exceptions as were before in force. So that a consideration of the end whereunto these general expressions are used, and of what is aimed at by them, will clearly manifest their nature, and how they are to be understood, with whom they are that are intended by them and comprehended in them. For it being only this enlargement of the visible kingdom of Christ to all nations in respect of right, and to many in respect of fact (God having elect in all those
391
nations to be brought forth, in the several generations wherein the means of grace are in those places employed), that is intended, it is evident that they import only a distribution of men through all differences whatsoever, and not a universal collection of all and everyone; the thing intended by them requiring the one and not the other. Hence, those objections which are made against the particularity of the ransom of Christ, and the restraining of it only to the elect, from the terms of all, all men, all nations, the world, the whole world, and the like, are all of them exceeding weak and invalid, as wresting the general expressions of the Scripture beyond their aim and intent, they being used by the Holy Ghost only to evidence the removal of all personal and national distinctions, -- the breaking up of all the narrow bounds of the Old Testament, the enlarging the kingdom of Christ beyond the bounds of Jewry and Salem, abolishing all old restrictions, and opening a way for the elect amongst all people (called "The fullness of the Gentiles,") to come in; there being now
"neither Greek nor Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor free, but Christ is all, and in all," <510311>Colossians 3:11.
Hence the Lord promiseth to "pour out his Spirit upon all flesh," <290228>Joel 2:28; which Peter interpreteth to be accomplished by the filling of the apostles with the gifts of the Spirit, that they might be enabled to preach to several nations, <440217>Acts 2:17, "having received grace and apostleship for obedience to the faith among all nations" <450105>Romans 1:5; -- not the Jews only, but some among all nations, "the gospel being the power of God unto salvation to every one that believeth, to the Jew first, and also to the Greek," <450116>Romans 1:16; intending only, as to salvation, the peculiar bought by Christ, which he "redeemed out of every kindred, and tongue, and people, and nation," <660509>Revelation 5:9, where ye have an evident distribution of that which in other places is generally set down; the gospel being commanded to be preached to all these nations, <402819>Matthew 28:19, that those bought and redeemed ones amongst them all might be brought home to God, <431152>John 11:52. And this is that which the apostle so largely sets forth, <490214>Ephesians 2:14-17. Now, in this sense, which we have explained, and no other, are those many places to be taken which are usually urged for universal grace and redemption, as shall afterward be declared in particular.
392
3. We must exactly distinguish between man's duty and God's purpose, there being no connection between them. The purpose and decree of God is not the rule of our duty; neither is the performance of our duty in doing what we are commanded any declaration of what is God's purpose to do, or his decree that it should be done. Especially is this to be seen and considered in the duty of the ministers of the gospel, in the dispensing of the word, in exhortations, invitations, precepts, and threatenings, committed unto them; all which are perpetual declaratives of our duty, and do manifest the approbation of the thing exhorted and invited to, with the truth of the connection between one thing and another, but not of the counsel and purpose of God, in respect of individual persons, in the ministry of the word. A minister is not to make inquiry after, nor to trouble himself about, those secrets of the eternal mind of God, namely, -- whom he purposeth to save, and whom he hath sent Christ to die for in particular. It is enough for them to search his revealed will, and thence take their directions, from whence they have their commissions. Wherefore, there is no sequel between the universal precepts from the word concerning the things, unto God's purpose in himself concerning persons. They command and invite all to repent and believe; but they know not in particular on whom God will bestow repentance unto salvation, nor in whom he will effect the work of faith with power. And when they make proffers and tenders in the name of God to all, they do not say to all, "It is the purpose and intention of God that ye should believe," (who gave them any such power?) but, that it is his command, which makes it their duty to do what is required of them; and they do not declare his mind, what himself in particular will do. The external offer is such as from which every man may conclude his own duty; none, God's purpose, which yet may be known upon performance of his duty. Their objection, then, is vain, who affirm that God hath given Christ for all to whom he offers Christ in the preaching of the gospel; for his offer in the preaching of the gospel is not declarative to any in particular, neither of what God hath done nor of what he will do in reference to him, but of what he ought to do, if he would be approved of God and obtain the good things promised. Whence it will follow, --
First, That God always intends to save some among them to whom he sends the gospel in its power. And the ministers of it being, first,
393
unacquainted with his particular purpose; secondly, bound to seek the good of all and everyone, as much as in them lies; thirdly, to hope and judge well of all, even as it is meet for them, -- they may make a proffer of Jesus Christ, with life and salvation in him, notwithstanding that the Lord hath given his Son only to his elect.
Secondly, That this offer is neither vain nor fruitless, being declarative of their duty, and of what is acceptable to God if it be performed as it ought to be, even as it is required. And if any ask, What it is of the mind and will of God that is declared and made known when men are commanded to believe for whom Christ did not die? I answer, first, What they ought to do, if they will do that which is acceptable to God; secondly, The sufficiency of salvation that is in Jesus Christ to all that believe on him; thirdly, The certain, infallible, inviolable connection that is between faith and salvation, so that whosoever performs the one shall surely enjoy the other, for whoever comes to Christ he will in no wise cast out. Of which more afterward.
4. The ingrafted erroneous persuasion of the Jews, which for awhile had a strong influence upon the apostles themselves, restraining salvation and deliverance by the Messiah, or promised seed, to themselves alone, who were the offspring of Abraham according to the flesh, must be considered as the ground of many general expressions and enlargements of the objects of redemption; which yet, being so occasioned, give no color of any unlimited universality. That the Jews were generally infected with this proud opinion, that all the promises belonged only to them and theirs, towards whom they had a universality, exclusive of all others, whom they called "dogs, uncircumcised," and poured out curses on them, is most apparent. Hence, when they saw the multitudes of the Gentiles coming to the preaching of Paul, they were
"filled with envy, contradicting, blaspheming, and raising up persecution against them," <441345>Acts 13:45-50;
which the apostle again relates of them, 1<520215> Thessalonians 2:15, 16. "They please not God," saith he, "and are contrary to all men; forbidding us to speak to the Gentiles that they might be saved;" being not with anything more enraged in the preaching of our Savior than his prediction of letting out his vineyard to others.
394
That the apostles themselves, also, had deeply drunk in this opinion, learned by tradition from their fathers, appeareth, not only in their questioning about the restoration of the kingdom unto Israel, <440106>Acts 1:6, but also most evidently in this, that after they had received commission to teach and baptize all nations, <402819>Matthew 28:19, or every creature, <411615>Mark 16:15, and were endued with power from above so to do, according to promise, <440108>Acts 1:8; yet they seem to have understood their commission to have extended only to the lost sheep of the house of Israel, for they went about and preached only to the Jews, <441119>Acts 11:19: and when the contrary was evidenced and demonstrated to them, they glorified God, saying, "Then hath God also to the Gentiles granted repentance unto life," verse <441118>Acts 11:18; admiring at it, as a thing which before they were not acquainted with. And no wonder that men were not easily nor soon persuaded to this, it being the great mystery that was not made known in former ages, as it was then revealed to God's holy apostles and prophets by the Spirit -- namely, "That the Gentiles should be fellow-heirs, and of the same body, and partakers of his promise in Christ by the gospel," <490305>Ephesians 3:5, 6.
But now, this being so made known unto them by the Spirit, and that the time was come wherein the little sister was to be considered, the prodigal brought home, and Japheth persuaded to dwell in the tents of Shem, they labored by all means to root it out of the minds of their brethren according to the flesh, of whom they had a special care; -- as also, to leave no scruple in the mind of the eunuch, that he was a dry tree; or of the Gentile, that he was cut off from the people of God. To which end they use divers general expressions, carrying a direct opposition to that former error, which was absolutely destructive to the kingdom of Jesus Christ. Hence are those terms of the world, all men, all nations, every creature, and the like, used in the business of redemption and preaching of the gospel; these things being not restrained, according as they supposed, to one certain nation and family, but extended to the universality of God's people scattered abroad in every region under heaven. Especially are these expressions used by John, who, living to see the first coming of the Lord, in that fearful judgment and vengeance which he executed upon the Jewish nation some forty years after his death, is very frequent in the asserting of the benefit of the world by Christ, in opposition, as I said before, to the
395
Jewish nation, -- giving us a rule how to understand such phrases and locutions: <431151>John 11:51, 52,
"He signified that Jesus should die for that nation; and not for that nation only, but that also he should gather together in one the children of God that were scattered abroad;"
conformably whereunto he tells the believing Jews that Christ is not a propitiation for them only, "but for the sins of the whole world," 1<620202> John 2:2, or the people of God scattered throughout the whole world, not tied to any one nation, as they sometime vainly imagined. And this may and doth give much light into the sense and meaning of those places where the words world and all are used in the business of redemption. They do not hold out a collective universality, but a general distribution into men of all sorts, in opposition to the before-recounted erroneous persuasion.
5. The extent, nature, and signification of those general terms which we have frequently used indefinitely in the Scripture, to set out the object of the redemption by Christ, must seriously be weighed. Upon these expressions hangs the whole weight of the opposite cause, the chief if not the only argument for the universality of redemption being taken from words which seem to be of a latitude in their signification equal to such an assertion, as the world, the whole world, all, and the like; which terms, when they have once fastened upon, they run with, "Io triumphe," as though the victory were surely theirs. The world, the whole world, all, all men! -- who can oppose it? Call them to the context in the several places where the words are; appeal to rules of interpretation; mind them of the circumstances and scope of the place, the sense of the same words in other places; with other fore-named helps and assistances which the Lord hath acquainted us with for the discovery of his mind and will in his word, -- they presently cry out, the bare word, the letter is theirs: "Away with the gloss and interpretation; give us leave to believe what the word expressly saith;" -- little (as I hope) imagining, being deluded with the love of their own darling, that if this assertion be general, and they will not allow us the gift of interpretation agreeable to the proportion of faith, that, at one clap, they confirm the cursed madness of the Anthropomorphites, -- assigning a human body, form and shape, unto God, who hath none; and the alike cursed figment of transubstantiation, overthrowing the body of Christ,
396
who hath one; with divers other most pernicious errors. Let them, then, as long as they please, continue such empty clamors, fit to terrify and shake weak and unstable men; for the truth's sake we will not be silent: and I hope we shall very easily make it appear that the general terms that are used in this business will indeed give no color to any argument for universal redemption, whether absolute or conditionate.
Two words there are that are mightily stuck upon or stumbled at; -- first, The world; secondly, All. The particular places wherein they are, and from which the arguments of our adversaries are urged, we shall afterward consider, and for the present only show that the words themselves, according to the Scripture use, do not necessarily hold out any collective universality of those concerning whom they are affirmed, but, being words of various significations, must be interpreted according to the scope of the place where they are used and the subject-matter of which, the Scripture treateth in those places.
First, then, for the word world, which in the New Testament is called kos> mov (for there is another word sometimes translated world, namely, aijwn> , that belongs not to this matter, noting rather the duration of time than the thing in that space continuing): he that doth not acknowledge it to be polus> hmon, need say no more to manifest his unacquaintedness in the book of God. I shall briefly give you so many various significations of it as shall make it apparent that from the bare usage of a word so exceedingly equivocal, no argument can be taken, until it be distinguished, and the meaning thereof in that particular place evinced from whence the argument is taken.
397
f265
All these distinctions of the use of the word are made out in the following observations: -- The word world in the Scripture is in general taken five ways: -- First, Pro mundo continente; and that, -- First, generally, ol[ wv, for the whole fabric of heaven and earth, with all things in them contained, which in the beginning were created of God: so Job<183413> 34:13; <441724>Acts 17:24; <490104>Ephesians 1:4, and in very many other places. Secondly, Distinctively, first, for the heavens, and all things belonging to them, distinguished from the earth, <199002>Psalm 90:2; secondly, The habitable earth, and this very frequently, as <192401>Psalm 24:1, 98:7; <401338>Matthew 13:38; <430109>John 1:9, 3:17, 19, 6:14, 17:11; 1<540115> Timothy 1:15, 6:7. Secondly, For the world contained, especially men in the world; and that either, -- First, universally for all and everyone, <450306>Romans 3:6, 19, 5:12. Secondly, Indefinitely for men, without restriction or enlargement, <430704>John 7:4; <231311>Isaiah 13:11. Thirdly, Exegetically, for many, which is the most usual acceptation of the word, <401807>Matthew 18:7; <430442>John 4:42, 12:19, 16:8, 17:21; 1<460409> Corinthians 4:9; <661303>Revelation 13:3. Fourthly, Comparatively, for a great part of the world, <450108>Romans 1:8; <402414>Matthew 24:14, 26:13; <451018>Romans 10:18. Fifthly, Restrictively, for the inhabitants of the Roman empire, <420201>Luke 2:1. Sixthly, For men distinguished in their several qualifications, as, --
398
1st, For the good, God's people, either in designation or possession, <192227>Psalm 22:27; <430316>John 3:16, 6:33, 51; <450413>Romans 4:13, 11:12, 15; 2<470519> Corinthians 5:19; <510106>Colossians 1:6; 1<620202> John 2:2.
2dly, For the evil, wicked, rejected men of the world, <231311>Isaiah 13:11; <430707>John 7:7, 14:17, 22, <431519>15:19, <431725>17:25; 1<460602> Corinthians 6:2, 11:32; <581138>Hebrews 11:38; 2<610205> Peter 2:5; 1<620519> John 5:19; <661303>Revelation 13:3.
Thirdly, For the world corrupted, or that universal corruption which is in all things in it, as <480104>Galatians 1:4, <480614>6:14; <490202>Ephesians 2:2; <590127>James 1:27, 4:4; 1<620215> John 2:15-17; 1<460731> Corinthians 7:31, 33; <510208>Colossians 2:8; 2<550410> Timothy 4:10; <451202>Romans 12:2; 1<460120> Corinthians 1:20, 21, <460318>3:18, 19.
Fourthly, For a terrene worldly estate or condition of men or things, <197312>Psalm 73:12; <421608>Luke 16:8; <431836>John 18:36; 1<620405> John 4:5, and very many other places.
Fifthly, For the world accursed, as under the power of Satan, <430707>John 7:7, 14:30, 16:11, 33; 1<460212> Corinthians 2:12; 2<470404> Corinthians 4:4; <490612>Ephesians 6:12. And divers other significations hath this word in holy writ, which are needless to recount.
These I have rehearsed to show the vanity of that clamor wherewith some men fill their mouths, and frighten unstable souls with the Scripture mentioning world so often in the business of redemption, as though some strength might be taken thence for the upholding of the general ransom. "Parvas habet spes Troja, si tales habet." If their greatest strength be but sophistical craft, takes from the ambiguity of an equivocal word, their whole endeavor is like to prove fruitless. Now, as I have declared that it hath divers other acceptations in the Scripture, so when I come to a consideration of their objections that use the word for this purpose, I hope, by God's assistance, to show that in no one place wherein it is used in this business of redemption, it is or can be taken for all and every man in the world, as, indeed, it is in very few places besides. So that, forasmuch as concerning this word our way will be clear, if to what hath been said ye add these observations, --
First, That as in other words, so in these, this is in the Scripture usually an anj tanak> lasiv, whereby the same word is ingeminated in a different sense and acceptation. So <400822>Matthew 8:22, "Let the dead bury their
399
dead;" -- dead in the first place denoting them that are spiritually dead in sin; in the next, those that are naturally dead by a dissolution of soul and body. So <430111>John 1:11, He came eijv ta< id] ia, "to his own," even all things that he had made; kai< oiJ i]dioi, "his own," that is, the greatest part of the people, "received him not." So, again, <430306>John 3:6, "That which is born of the Spirit is spirit." Spirit in the first place is the almighty Spirit of God; in the latter, a spiritual life of grace received from him. Now, in such places as these, to argue that as such is the signification of the word in one place, therefore in the other, were violently to pervert the mind of the Holy Ghost. Thus also is the word world usually changed in the meaning thereof. So <430110>John 1:10, "He was in the world, and the world was made by him, and the world knew him not." He that should force the same signification upon the world in that triple mention of it would be an egregious glosser: for in the first, it plainly signifieth some part of the habitable earth, and is taken subjective merikw~v in the second, the whole frame of heaven and earth, and is taken subjective olJ ikw~v and, in the third, for some men living in the earth, -- namely, unbelievers, who may be said to be the world adjunctivè. So, again, <430317>John 3:17, "God sent not his Son into the world to condemn the world, but that the world through him might be saved;" where, by the world in the first, is necessarily to be understood that part of the habitable world wherein our Savior conversed; in the second, all men in the world, as some suppose (so also there is a truth in it, for our Savior came not to condemn all men in the world: for, first, condenmation of any was not the prime aim of his coming; secondly, he came to save his own people, and so not to condemn all); in the third, God's elect, or believers living in the world, in their several generations, who were they whom he intended to save, and none else, or he faileth of his purpose, and the endeavor of Christ is insufficient for the accomplishment of that whereunto it is designed.
Secondly, That no argument can be taken from a phrase of speech in the Scripture, in any particular place, if in other places thereof where it is used the signification pressed from that place is evidently denied, unless the scope of the place or subject-matter do enforce it. For instance: God is said to love the world, and send his Son; to be in Christ reconciling the world to himself; and Christ to be a propitiation for the sins of the whole world. If the scope of the places where these assertions are, or the subject-
400
matter of which they treat, will enforce a universality of all persons to be meant by the word world, so let it be, without control. But if not, if there be no enforcement of any such interpretation from the places themselves, why should the world there signify all and everyone, more than in <430110>John 1:10, "The world knew him not," which, if it be meant of all without exception, then no one did believe in Christ, which is contrary to <430112>John 1:12; or in <420201>Luke 2:1, "That all the world should be taxed," where none but the chief inhabitants of the Roman empire can be understood; or in <430826>John 8:26, "I speak to the world those things which I have heard of him," understanding the Jews to whom he spake, who then lived in the world, and not everyone, to whom he was not sent; or in <431219>John 12:19, "Behold, the world is gone after him!" which world was nothing but a great multitude of one small nation; or in 1<620519> John 5:19, "The whole world lieth in wickedness," from which, notwithstanding, all believers are to be understood as exempted; or in <661303>Revelation 13:3, "All the world wondered after the beast," which, whether it be affirmed of the whole universality of individuals in the world, let all judge? That all nations, an expression of equal extent with that of the world, is in like manner to be understood, is apparent, <450105>Romans 1:5; <661803>Revelation 18:3, 23; <19B810>Psalm 118:10; 1<131417> Chronicles 14:17; <242707>Jeremiah 27:7. It being evident that the words world, all the world, the whole world, do, where taken adjunctively for men in the world, usually and almost always denote only some or many men in the world, distinguished into good or bad, believers or unbelievers, elect or reprobate, by what is immediately in the several places affirmed of them, I see no reason in the world why they should be wrested to any other meaning or sense in the places that are in controversy between us and our opponents. The particular places we shall afterward consider.
Now, as we have said of the word world, so we may of the word all, wherein much strength is placed, and many causeless boastings are raised from it. That it is nowhere affirmed in the Scripture that Christ died for all men, or gave himself a ransom for all men, much less for all and every man, we have before declared. That he "gave himself a ransom for all" is expressly affirmed, 1<540206> Timothy 2:6. But now, who this all should be, whether all believers, or all the elect, or some of all sorts, or all of every sort, is in debate. Our adversaries affirm the last; and the main reason they
401
bring to assert their interpretation is from the importance of the word itself: for, that the circumstances of the place, the analogy of faith, and other helps for exposition, do not at all favor their gloss, we shall show when we come to the particular places urged. For the present, let us look upon the word in its usual acceptation in the Scripture, and search whether it always necessarily requires such an interpretation.
That the word all, being spoken of among all sorts of men, speaking, writing, any way expressing themselves, but especially in holy writ, is to be taken either collectively for all in general, without exception, or distributively for some of all sorts, excluding none, is more apparent than that it can require any illustration. That it is sometimes taken in the first sense, for all collectively, is granted, and I need not prove it, they whom we oppose affirming that this is the only sense of the word, -- though I dare boldly say it is not once in ten times so to be understood in the usage of it through the whole book of God; but that it is commonly, and indeed properly, used in the latter sense, for some of all sorts, concerning whatsoever it is affirmed, a few instances, for many that might be urged, will make it clear. Thus, then, ye have it, <431232>John 12:32, "And I, if I be lifted up from the earth, will draw all unto me." That we translate it "all men," as in other places (for though I know the sense may be the same, yet the word men being not in the original, but only pan> tav), I cannot approve. But who, I pray, are these all? Are they all and everyone? Then are all and everyone drawn to Christ, made believers, and truly converted, and shall be certainly saved; for those that come unto him by his and his Father's drawing, "he will in no wise cast out," <430637>John 6:37. All, then, can here be no other than many, some of all sorts, no sort excluded, according as the word is interpreted in <660509>Revelation 5:9, "Thou hast redeemed us out of every kindred, and tongue, and people, and nation." These are the all he draws to him: which exposition of this phrase is with me of more value and esteem than a thousand glosses of the sons of men. So also, <421142>Luke 11:42, where our translators have made the word to signify immediately and properly (for translators are to keep close to the propriety and native signification of every word) what we assert to be the right interpretation of it; for they render pan~ lac> anon (which rhJ tw~v is "every herb"), "all manner of herbs," taking the word (as it must be) distributively, for herbs of all sorts, and not for any individual herb, which
402
the Pharisees did not, could not tithe. And in the very same sense is the word used again, <421812>Luke 18:12, "I give tithes of all that I possess;" where it cannot signify every individual thing, as is apparent. Most evident, also, is this restrained signification of the word, <440217>Acts 2:17, "I will pour out of my Spirit, epj i< pa~san sar> ka" which, whether it compriseth every man or no, let every man judge, and not rather men of several and sundry sorts. The same course of interpretation as formerly is followed by our translators, <441012>Acts 10:12, rendering pan> ta ta< tetrap> oda, (literally, "all beasts or four-footed creatures,") "all manner of beasts," or beasts of sundry several sorts. In the same sense also must it be understood, <451402>Romans 14:2, "One believeth that he may eat all things;" that is, what he pleaseth of things to be eaten of. See, moreover, 1<460105> Corinthians 1:5. Yea, in that very chapter where men so eagerly contend that the word all is to be taken for all and everyone (though fruitlessly and falsely, as shall be demonstrated), -- namely, 1<540204> Timothy 2:4, where it is said that "God will have all men to be saved," -- in that very chapter confessedly the word is to be expounded according to the sense we give, namely, 1<540208> Timothy 2:8, "I will, therefore, that men pray enj panti< to>pw"| which, that it cannot signify every individual place in heaven, earth, and hell, is of all confessed, and needeth no proof; no more than when our Savior is said to cure pas~ an nos> on, as <400935>Matthew 9:35, there is need to prove that he did not cure every disease of every man, but only all sorts of diseases.
Sundry other instances might be given to manifest that this is the most usual and frequent signification of the word all in the holy Scripture; and, therefore, from the bare word nothing can be inferred to enforce an absolute unlimited universality of all individuals to be intimated thereby. The particular places insisted on we shall afterward consider. I shall conclude all concerning these general expressions that are used in the Scripture about this business in these observations: --
First, The word all is certainly and unquestionably sometimes restrained, and to be restrained, to all of some sorts, although the qualification be not expressed which is the bond of the limitation: so for all believers, 1<461522> Corinthians 15:22; <490406>Ephesians 4:6; <450518>Romans 5:18, "The free gift came upon all men to justification of life:" which "all men," that are so actually justified, are no more nor less than those that are Christ's, -- that is, believers; for certainly justification is not without faith.
403
Secondly, The word all is sometimes used for some of all sorts, <243134>Jeremiah 31:34. The word µL;Wk is by Paul rendered pan> tev, <580811>Hebrews 8:11; so <431232>John 12:32; 1<540201> Timothy 2:1-3; which is made apparent by the mention of "kings," as one sort of people there intended. And I make no doubt but it will appear to all that the word must be taken in one of these senses in every place where it is used in the business of redemption; as shall be proved.
Thirdly, Let a diligent comparison be made between the general expressions of the New with the predictions of the Old Testament, and they will be found to be answerable to, and expository of, one another; the Lord affirming in the New that that was done which in the Old he foretold should be done. Now, in the predictions and prophecies of the Old Testament, that all nations, all flesh, all people, all the ends, families, or kindreds of the earth, the world, the whole earth, the isles, shall be converted, look up to Christ, come to the mountain of the Lord, and the like, none doubts but that the elect of God in all nations are only signified, knowing that in them alone those predictions have the truth of their accomplishment. And why should the same expressions used in the Gospel, and many of them aiming directly to declare the fulfilling of the other, be wire-drawn to a large extent, so contrary to the mind of the Holy Ghost? In fine, as when the Lord is said to wipe tears from all faces, it hinders not but that the reprobates shall be cast out to eternity where there is weeping and wailing, etc.; so when Christ is said to die for all, it hinders not but that those reprobates may perish to eternity for their sins, without any effectual remedy intended for them, though occasionally proposed to some of them.
6. Observe that the Scripture often speaketh of things and persons according to the appearance they have, and the account that is of them amongst men, or that esteem that they have of them to whom it speaketh, -- frequently speaking of men and unto men as in the condition wherein they are according to outward appearance, upon which human judgment must proceed, and not what they are indeed. Thus, many are called and said to be wise, just, and righteous, according as they are so esteemed, though the Lord knows them to be foolish sinners. So Jerusalem is called "The holy city," <402753>Matthew 27:53, because it was so in esteem and appearance, when indeed it was a very "den of thieves." And 2<142823>
404
Chronicles 28:23, it is said of Ahaz, that wicked king of Judah, that "he sacrificed to the gods of Damascus that smote him." It was the Lord alone that smote him, and those idols to which he sacrificed were but stocks and stones, the work of men's hands, which could no way help themselves, much less smite their enemies; yet the Holy Ghost useth an expression answering his idolatrous persuasion, and saith, "They smote him." Nay, is it not said of Christ, <430518>John 5:18, that he had broken the Sabbath, which yet he only did in the corrupt opinion of the blinded Pharisees?
Add, moreover, to what hath been said, that which is of no less an undeniable truth, -- namely, that many things which are proper and peculiar to the children of God are oft and frequently assigned to them who live in the same outward communion with them, and are partakers of the same external privileges, though indeed aliens in respect of the participation of the grace of the promise. Put, I say, these two things, which are most evident, together, and it will easily appear that those places which seem to express a possibility of perishing and eternal destruction to them who are said to be redeemed by the blood of Christ, are no ways advantageous to the adversaries of the effectual redemption of God's elect by the blood of Christ; because such may be said to be redeemed kata< thn< dox> an, not kata< thn< alj hq> eian, -- kata< to< fain> esqai, not kata< to< ein= ai, -- in respect of appearance, not reality, as is the use of the Scripture in divers other things.
7. That which is spoken according to the judgment of charity on our parts must not always be exactly squared and made answerable to verity in respect of them of whom anything is affirmed. For the rectitude of our judgment, it sufficeth that we proceed according to the rules of judging that are given us; for what is out of our cognizance, whether that answer to our judgments or no, belongs not to us. Thus, oftentimes the apostles in the Scriptures write unto men, and term them "holy," "saints," yea, "elected;" but from thence positively to conclude that they were all so indeed, we have no warrant. So Peter, 1<600101> Peter 1:1, 2, calls all the strangers to whom he wrote, scattered throughout Pontus, Galatia, Cappadocia, Asia, and Bithynia, "elect according to the foreknowledge of God the Father," etc.; and yet that I have any warrant to conclude, de fide, that all were such, none dare affirm. So Paul tells the Thessalonians, the whole church to whom he wrote, that he "knew their election of God," 1<520104> Thessalonians
405
1:4; 2<530213> Thessalonians 2:13, he blesseth God "who had chosen them to salvation." Now, did not Paul make this judgment of them by the rule of charity? according as he affirms in another place, "It is meet for me to think so of you all," <500107>Philippians 1:7; and can it, ought it, hence to be infallibly concluded that they were all elected? If some of these should be found to fall away from the gospel and to have perished, would an argument from thence be valid that the elect might perish? would we not presently answer, that they were said to be elected according to the judgment of charity, not that they were so indeed? And why is not this answer as sufficient and satisfying when it is given to the objection taken from the perishing of some who were said to be redeemed merely in the judgment of charity, as when they were said to be elected?
8. The infallible connection, according to God's purpose and will, of faith and salvation, which is frequently the thing intended in gospel proposals, must be considered. The Lord hath in his counsel established it, and revealed in his word, that there is an indissoluble bond between these two things, so that "he that believeth shall be saved," Mark 16:l6; which, indeed, is the substance of the gospel, in the outward promulgation thereof. This is the testimony of God, that eternal life is in his Son; which whoso believeth, he sets to his seal that God is true; he who believes not doing what in him lieth to make God a liar, 1<620509> John 5:9-11. Now, this connection of the means and the end, faith and life, is the only thing which is signified and held out to innumerable to whom the gospel is preached, all the commands, proffers, and promises that are made unto them intimating no more than this will of God, that believers shall certainly be saved; which is an unquestionable divine verity and a sufficient object for supernatural faith to rest upon, and which being not closed with is a sufficient cause of damnation: <430824>John 8:24, "If ye believe not that I am he" (that is, "the way, the truth, and the life"), "ye shall die in your sins."
It is a vain imagination of some, that when the command and promise of believing are made out to any man, though he be of the number of them that shall certainly perish, yet the Lord hath a conditional will of his salvation, and intends that he shall be saved, on condition that he will believe; when the condition lieth not at all in the will of God, which is always absolute, but is only between the things to them proposed, as was before declared. And those poor deluded things, who will be standing upon
406
their own legs before they are well able to crawl, and might justly be persuaded to hold by men of more strength, do exceedingly betray their own conceited ignorance, when, with great pomp, they hold out the broken pieces of an old Arminian sophism with acclamations of grace to this new discovery (for so they think of all that is new to them), -- namely, "As is God's proffer, so is his intention; but he calls to all to believe and be saved: therefore he intends it to all." For, --
First, God doth not proffer life to all upon the condition of faith, passing by a great part of mankind without any such proffer made to them at all.
Secondly, If by God's proffer they understand his command and promise, who told them that these things were declarative of his will and purpose or intention? He commands Pharaoh to let his people go; but did he intend he should so do according to his command? had he not foretold that he would so order things that he should not let them go? I thought always that God's commands and promises had revealed our duty, and not his purpose; what God would have us to do, and not what he will do. His promises, indeed, as particularly applied, hold out his mind to the persons to whom they are applied; but as indefinitely proposed, they reveal no other intention of God but what we before discovered, which concerns things, not persons, even his determinate purpose infallibly to connect faith and salvation.
Thirdly, If the proffer be (as they say) universal, and the intention of God be answerable thereunto, -- that is, he intends the salvation of them to whom the tender of it upon faith is made, or may be so; then, -- First, What becomes of election and reprobation? Neither of them, certainly, can consist with this universal purpose of saving us all. Secondly, If he intend it, why is it, then, not accomplished? doth he fail of his purpose? "Dum vitant stulti vitia, in contraria currunt." Is not this certain Scylla worse than the other feared Charybdis? But they say, "He intendeth it only upon condition; and the condition being not fulfilled, he fails not in his purpose, though the thing be not conferred." But did the Lord foreknow whether the condition would be fulfilled by them to whom the proposal was made, or not? If not, where is his prescience, his omniscience? If he did, how can he be said to intend salvation to them of whom he certainly knew that they would never fulfill the condition on which it was to be
407
attained; and, moreover, knew it with this circumstance, that the condition was not to be attained without his bestowing, and that he had determined not to bestow it? Would they ascribe such a will and purpose to a wise man as they do ignorantly and presumptuously to the only wise God, -- namely, that he should intend to have a thing done upon the performance of such a condition as he knew full well without him could never be performed, and he had fully resolved not to effect it: for instance, to give his daughter in marriage to such a one, upon condition he would give unto him such a jewel as he hath not, nor can have, unless he bestow it upon him, which he is resolved never to do? Oh, whither will blindness and ignorance, esteemed light and knowledge, carry poor deluded souls? This, then, is the main thing demonstrated and held out in the promulgation of the gospel, especially for what concerns unbelievers, even the strict connection between the duty of faith assigned and the benefit of life promised; which hath a truth of universal extent, grounded upon the plenary sufficiency of the death of Christ, towards all that shall believe. And I see no reason why this should be termed part of the mystery of the Universalists; though the lowest part (as it is by M --S-- , page 202), that the gospel could not be preached to all unless Christ died for all; which, with what is mentioned before concerning another and higher part of it, is an old, rotten, carnal, and long-since-confuted sophism, arising out of the ignorance of the word and right reason, which are no way contrary.
9. The mixed distribution of the elect and reprobates, believers and unbelievers, according to the purpose and mind of God, throughout the whole world, and in the several places thereof, in all or most of the single congregations, is another ground of holding out a tender of the blood of Jesus Christ to them for whom it was never shed, as is apparent in the event by the ineffectualness of its proposals. The ministers of the gospel, who are stewards of the mysteries of Christ, and to whom the word of reconciliation is committed, being acquainted only with revealed things (the Lord lodging his purposes and intentions towards particular persons in the secret ark of his own bosom, not to be pryed into), are bound to admonish all, and warn all men, to whom they are sent; giving the same commands, proposing the same promises, making tenders of Jesus Christ in the same manner, to all, that the elect, whom they know not but by the event, may obtain, whilst the rest are hardened. Now, these things being
408
thus ordered by Him who hath the supreme disposal of all, -- namely, First, That there should be such a mixture of elect and reprobate, of tares and wheat, to the end of the world; and, secondly, That Christ, and reconciliation through him, should be preached by men ignorant of his eternal discriminating purposes; there is an absolute necessity of two other things: First, That the promises must have a kind of unrestrained generality, to be suitable to this dispensation before recounted. Secondly, That they must be proposed to them towards whom the Lord never intended the good things of the promises, they having a share in this proposal by their mixture in this world with the elect of God. So that, from the general proposition of Christ in the promises, nothing can be concluded concerning his death for all to whom it is proposed, as having another rise and occasion. The sum is: -- The word of reconciliation being committed to men unacquainted with God's distinguishing counsels, to be preached to men of a various, mixed condition in respect of his purpose, and the way whereby he hath determined to bring his own home to himself being by exhortations, entreaties, promises, and the like means, accommodated to the reasonable nature whereof all are partakers to whom the word is sent, which are suited also to the accomplishment of other ends towards the rest, as conviction, restraint, hardening, inexcusableness, it cannot be but the proposal and offer must necessarily be made to some upon condition, who intentionally, and in respect of the purpose of God, have no right unto it in the just aim and intendment thereof. Only, for a close, observe these two things: -- First, That the proffer itself neither is nor ever was absolutely universal to all, but only indefinite, without respect to outward differences. Secondly, That Christ being not to be received without faith, and God giving faith to whom he pleaseth, it is manifest that he never intendeth Christ to them on whom he will not bestow faith.
10. The faith which is enjoined and commanded in the gospel hath divers several acts and different degrees, in the exercise whereof it proceedeth orderly, according to the natural method of the proposal of the objects to be believed: the consideration whereof is of much use in the business in hand, our adversaries pretending that if Christ died not for all, then in vain are they exhorted to believe, there being, indeed, no proper object for the faith of innumerable, because Christ did not die for them; as though the
409
gospel did hold out this doctrine in the very entrance of all, that Christ died for everyone, elect and reprobate; or as though the first thing which anyone living under the means of grace is exhorted to believe were, that Christ died for him in particular; -- both which are notoriously false, as I hope, in the close of our undertaking, will be made manifest to all. For the present I shall only intimate something of what I said before, concerning the order of exercising the several acts of faith; whereby it will appear that no one in the world is commanded or invited to believe, but that he hath a sufficient object to fix the act of faith on, of truth enough for its foundation, and latitude enough for its utmost exercise, which is enjoined him.
First, then, The first thing which the gospel enjoineth sinners, and which it persuades and commands them to believe, is, that salvation is not to be had in themselves, inasmuch as all have sinned and come short of the glory of God; nor by the works of the law, by which no flesh living can be justified. Here is a saving gospel truth for sinners to believe, which the apostle dwells upon wholly, Romans 1, 2, 3, to prepare a way for justification by Christ. Now, what numberless numbers are they to whom the gospel is preached who never come so far as to believe so much as this! amongst whom you may reckon almost the whole nation of the Jews, as is apparent, <450901>Romans 9, 10:3, 4. Now, not to go one step farther with any proposal, a contempt of this object of faith is the sin of infidelity.
Secondly, The gospel requires faith to this, that there is salvation to be had in the promised seed, -- in Him who was before ordained to be a captain of salvation to them that do believe. And here also at this trial some millions of the great army of men, outwardly called, drop off, and do never believe, with true divine faith, that God hath provided a way for the saving of sinners.
Thirdly, That Jesus of Nazareth, who was crucified by the Jews, was this Savior, promised before; and that there is no name under heaven given whereby they may be saved besides his. And this was the main point upon which the Jews broke off, refusing to accept of Christ as the Savior of men, but rather prosecuted him as an enemy of God; and are thereupon so oft charged with infidelity and damnable unbelief. The question was not, between Christ and them, whether he died for them all or no? but,
410
whether he was that Messiah promised? which they denied, and perished in their unbelief.
Now, before these three acts of faith be performed, in vain is the soul exhorted farther to climb the uppermost steps, and miss all the bottom foundation ones.
Fourthly, The gospel requires a resting upon this Christ, so discovered and believed on to be the promised Redeemer, as an all-sufficient Savior, with whom is plenteous redemption, and who is able to save to the utmost them that come to God by him, and to bear the burden of all weary laboring souls that come by faith to him; in which proposal there is a certain infallible truth, grounded upon the superabundant sufficiency of the oblation of Christ in itself, for whomsoever (fewer or more) it be intended. Now, much self-knowledge, much conviction, much sense of sin, God's justice, and free grace, is required to the exercise of this act of faith. Good Lord! how many thousand poor souls within the pale of the church can never be brought unto it! The truth is, without the help of God's Spirit none of those three before, much less this last, can be performed; which worketh freely, when, how, and in whom he pleaseth.
Fifthly, These things being firmly seated in the soul (and not before), we are everyone called in particular to believe the efficacy of the redemption that is in the blood of Jesus towards our own souls in particular: which everyone may assuredly do in whom the free grace of God hath wrought the former acts of faith, and doth work this also, without either doubt or fear of want of a right object to believe if they should so do; for certainly Christ died for everyone in whose heart the Lord, by his almighty power, works effectually faith to lay hold on him and assent unto him, according to that orderly proposal that is held forth in the gospel. Now, according to this order (as by some it is observed) are the articles of our faith disposed in the apostles' creed (that ancient summary of Christian religion commonly so called), the remission of our sins and life eternal being in the last place proposed to be believed; for before we attain so far the rest must be firmly rooted. So that it is a senseless vanity to cry out of the nullity of the object to be believed, if Christ died not for all, there being an absolute truth in everything which any is called to assent unto, according to the order of the gospel
411
And so I have proposed the general foundations of those answers which we shall give to the ensuing objections; whereunto to make particular application of them will be an easy task, as I hope will be made apparent unto all.
412
CHAPTER 2.
AN ENTRANCE TO THE ANSWER UNTO PARTICULAR ARGUMENTS.
NOW we come to the consideration of the objections wherewith the doctrine we have, from the word of God, undeniably confirmed is usually, with great noise and clamor, assaulted; concerning which I must give you these three cautions, before I come to lay them down: --
The first whereof is this, that for mine own part I had rather they were all buried than once brought to light, in opposition to the truth of God, which they seem to deface; and therefore, were it left to my choice, I would not produce any one of them: not that there is any difficulty or weight in them, that the removal should be operose or burdensome, but only that I am not willing to be any way instrumental to give breath or light to that which opposeth the truth of God. But because, in these times of liberty and error, I suppose the most of them have been objected to the reader already by men lying in wait to deceive, or are likely to be, I shall therefore show you the poison, and withal furnish you with an antidote against the venom of such self-seekers as our days abound withal.
Secondly, I must desire you, that when ye hear an objection, ye would not be carded away with the sound of words, nor suffer it to take impression on your spirits, remembering with how many demonstrations and innumerable places of Scripture the truth opposed by them hath been confirmed, but rest yourselves until the places be well weighed, the arguments pondered, the answers set down; and then the Lord direct you to "prove all things, and hold fast that which is good."
Thirdly, That you would diligently observe what comes near the stress of the controversy, and the thing wherein the difference lieth, leaving all other flourishes and swelling words of vanity, as of no weight, of no importance.
Now, the objections laid against the truth maintained are of two sorts; the first, taken from Scripture perverted; the other, from reason abused.
413
We begin with the first, the OBJECTIONS TAKEN FROM SCRIPTURE; all the places whereof that may any way seem to contradict our assertion are, by our f266 strongest adversaries, in their greatest strength, referred to three heads: -- First, Those places that affirm that Christ died for the world, or that otherwise make mention of the word world in the business of redemption. Secondly, Those that mention all and every man, either in the work of Christ's dying for them, or where God is said to will their salvation. Thirdly, Those which affirm Christ bought or died for them that perish. Hence they draw out three principal arguments or sophisms, on which they much insist. All which we shall, by the Lord's assistance, consider in their several order, with the places of Scripture brought to confirm and strengthen them.
1. The first whereof is taken from the word "world," and is thus proposed by them, to whom our poor pretenders are indeed very children: --
"He that is given out of the love wherewith God loved the world, as <430316>John 3:16; that gave himself for the life of the world, as <430651>John 6:51; and was a propitiation for the sins of the whole world, as 1<620202> John 2:2" (to which add, <430129>John 1:29, 4:42; 2<470519> Corinthians 5:19, cited by Armin. pp. 530, 531, and Corr. ad Molin. p. 442, chap. 29); "he was given and died for every man in the world; -- but the first is true of Christ, as appears by the places before alleged: therefore he died for all and every one," Remon. Act. Synod. p. 300. And to this they say their adversaries have not any color of answer.
But granting them the liberty of boasting, we flatly deny, without seeking for colors, the consequent of the first proposition, and will, by the Lord's help, at any time, put it to the trial whether we have not just cause so to do. There be two ways whereby they go about to prove this consequent from the world to all and every one; -- first, By reason and the sense of the word; secondly, From the consideration of the particular places of Scripture urged. We will try them in both.
First, If they will make it out by the way of reasoning, I conceive they must argue thus: --
The whole world contains all and every man in the world; Christ died for the whole world: therefore, etc.
414
Ans. Here are manifestly four terms in this syllogism, arising from the ambiguity of the word "world," and so no true medium on which the weight of the conclusion should hang; the world, in the first proposition, being taken for the world containing; in the second, for the world contained, or men in the world, as is too apparent to be made a thing to be proved. So that unless ye render the conclusion, Therefore Christ died for that which contains all the men in the world, and assert in the assumption that Christ died for the world containing, or the fabric of the habitable earth (which is a frenzy), this syllogism is most sophistically false. If, then, ye will take any proof from the word "world," it must not be from the thing itself, but from the signification of the word in the Scripture; as thus: --
This word "world" in the Scripture signifieth all and every man in the world; but Christ is said to die for the world: ergo, etc.
Ans. The first proposition, concerning the signification and meaning of the word world is either universal, comprehending all places where it is used, or particular, intending only some. If the first, the proposition is apparently false, as was manifested before; if in the second way, then the argument must be thus formed: --
In some places in Scripture the word "world" signifieth all and every man in the world, of all ages, times, and conditions; but Christ is said to die for the world: ergo, etc.
Ans. That this syllogism is no better than the former is most evident, a universal conclusion being inferred from a particular proposition. But now the first proposition being rightly formed, I have one question to demand concerning the second, or the assumption, -- namely, whether in every place where there is mention made of the death of Christ, it is said he died for the world, or only in some? If ye say in every place, that is apparently false, as hath been already discovered by those many texts of Scripture before produced, restraining the death of Christ to his elect, his sheep, his church, in comparison whereof these are but few. If the second, then the argument must run thus: --
In some few places of Scripture the word "world" doth signify all and every man in the world; but in some few places Christ is said to die for
415
the world (though not in express words, yet in terms equivalent): ergo, etc.
Ans. This argument is so weak, ridiculous, and sophistically false, that it cannot but be evident to anyone; and yet clearly, from the word world itself, it will not be made any better, and none need desire that it should be worse. It concludes a universal upon particular affirmatives, and, besides, with four terms apparently in the syllogism; unless the some places in the first be proved to be the very some places in the assumption, which is the thing in question. So that if any strength be taken from this word, it must be an argument in this form: --
If the word "world" doth signify all and every man that ever were or shall be, in those places where Christ is said to die for the world, then Christ died for all and every man; but the word "world," in all those places where Christ is said to die for the world, doth signify all and every man in the world: therefore Christ died for them.
Ans. First, That it is but in one place said that Christ gave his life for the world, or died for it, which holds out the intention of our Savior; all the other places seem only to hold out the sufficiency of his oblation for all, which we also maintain. Secondly, We absolutely deny the assumption, and appeal for trial to a consideration of all those particular places wherein such mention is made.
Thus have I called this argument to rule and measure, that it might be evident where the great strength of it lieth (which is indeed very weakness), and that for their sakes who, having caught hold of the word world, run presently away with the bait, as though all were clear for universal redemption; when yet, if ye desire them to lay out and manifest the strength of their reason, they know not what to say but the world and the whole world, understanding, indeed, neither what they say nor whereof they do affirm. And now, quid dignum tanto? what cause of the great boast mentioned in the entrance? A weaker argument, I dare say, was never by rational men produced in so weighty a cause; which will farther be manifested by the consideration of the several particular places produced to give it countenance, which we shall do in order: --
416
1. The first place we pitch upon is that which by our adversaries is first propounded, and not a little rested upon; and yet, notwithstanding their clamorous claim, there are not a few who think that very text as fit and ready to overthrow their whole opinion as Goliath's sword to cut off his own head, many unanswerable arguments against the universality of redemption being easily deduced from the words of that text. The great peaceable King of his church guide us to make good the interest of truth to the place in controversy which through him we shall attempt; -- first, by opening the words; and, secondly, by balancing of reasonings and arguments from them. And this place is <430316>John 3:16,
"God so loved the world, that he gave his only-begotten Son, that whosoever believeth in him should not perish but have everlasting life."
This place, I say, the Universalists exceedingly boast in; for which we are persuaded they have so little cause, that we doubt not but, with the Lord's assistance, to demonstrate that it is destructive to their whole defense: to which end I will give you, in brief, a double paraphrase of the words, the first containing their sense, the latter ours. Thus, then, our adversaries explain these words: -- " `God so loved,' had such a natural inclination, velleity, and propensity to the good of `the world,' Adam, with all and every one of his posterity, of all ages, times, and conditions (whereof some were in heaven, some in hell long before), `that he gave his onlybegotten Son,' causing him to be incarnate in the fullness of time, to die, not with a purpose and resolution to save any, but `that whosoever,' what persons soever of those which he had propensity unto, `believeth in him should not perish, but have everlasting life,' should have this fruit and issue, that he should escape death and hell, and live eternally." In which explication of the sense of the place these things are to be observed: --
First, What is that love which was the cause of the sending or giving of Christ; which they make to be a natural propensity to the good of all. Secondly, Who are the objects of this love; all and every man of all generations. Thirdly, Wherein this giving consisteth; of which I cannot find whether they mean by it the appointment of Christ to be a recoverer, or his actual exhibition in the flesh for the accomplishment of his ministration. Fourthly, Whosoever, they make distributive of the persons
417
in the world, and so not restrictive in the intention to some. Fifthly, That life eternal is the fruit obtained by believers, but not the end intended by God.
Now, look a little, in the second place, at what we conceive to be the mind of God in those words; whose aim we take to be the advancement and setting forth of the free love of God to lost sinners, in sending Christ to procure for them eternal redemption, as may appear in this following paraphrase: --
"`God' the Father `so loved,' had such a peculiar, transcendent love, being an unchangeable purpose and act of his will concerning their salvation, towards `the world,' miserable, sinful, lost men of all sorts, not only Jews but Gentiles also, which he peculiarly loved, `that,' intending their salvation, as in the last words, for the praise of his glorious grace, `he gave,' he prepared a way to prevent their everlasting destruction, by appointing and sending `his only-begotten Son' to be an all-sufficient Savior to all that look up unto him, `that whosoever believeth in him,' all believers whatsoever, and only they, `should not perish, but have everlasting life,' and so effectually be brought to the obtaining of those glorious things through him which the Lord in his free love had designed for them."
In which enlargement of the words, for the setting forth of what we conceive to be the mind of the Holy Ghost in them, these things are to be observed: --
First, What we understand by the "love" of God, even that act of his will which was the cause of sending his Son Jesus Christ, being the most eminent act of love and favor to the creature; for love is velle alicui bonum, "to will good to any." And never did God will greater good to the creature than in appointing his Son for their redemption. Notwithstanding, I would have it observed that I do not make the purpose of sending or giving Christ to be absolutely subordinate to God's love to his elect, as though that were the end of the other absolutely, but rather that they are both coordinate to the same supreme end, or the manifestation of God's glory by the way of mercy tempered with justice; but in respect of our
418
apprehension, that is the relation wherein they stand one to another. Now, this love we say to be that, greater than which there is none.
Secondly, By the "world," we understand the elect of God only, though not considered in this place as such, but under such a notion as, being true of them, serves for the farther exaltation of God's love towards them, which is the end here designed; and this is, as they are poor, miserable, lost creatures in the world, of the world, scattered abroad in all places of the world, not tied to Jews or Greeks, but dispersed in any nation, kindred, and language under heaven.
Thirdly, Ina pa~v oJ pisteuw> n, is to us, "that every believer," and is declarative of the intention of God in sending or giving his Son, containing no distribution of the world beloved, but a direction to the persons whose good was intended, that love being an unchangeable intention of the chiefest good.
Fourthly, "Should not perish, but have life everlasting," contains an expression of the particular aim and intention of God in this business; which is, the certain salvation of believers by Christ. And this, in general, is the interpretation of the words which we adhere unto, which will yield us sundry arguments, sufficient each of them to evert the general ransom; which, that they may be the better bottomed, and the more clearly convincing, we will lay down and compare the several words and expressions of this place, about whose interpretation we differ, with the reason of our rejecting the one sense and embracing the other: --
The first difference in the interpretation of this place is about the cause of sending Christ; called here love. The second, about the object of this love; called here the world. Thirdly, Concerning the intention of God in sending his Son; said to be that believers might be saved.
For the First, By "love" in this place, all our adversaries agree that a natural affection and propensity in God to the good of the creature, lost under sin, in general, which moved him to take some way whereby it might possibly be remedied, is intended. We, on the contrary, say that by love here is not meant an inclination or propensity of his nature, but an act of his will (where we conceive his love to be seated), and eternal purpose to
419
do good to man, being the most transcendent and eminent act of God's love to the creature.
That both these may be weighed, to see which is most agreeable to the mind of the Holy Ghost, I shall give you, first, some of the reasons whereby we oppose the former interpretation; and, secondly, those whereby we confirm our own.
First, If no natural affection, whereby he should necessarily be carried to anything without himself, can or ought to be ascribed unto God, then no such thing is here intended in the word love; for that cannot be here intended which is not in God at all. But now, that there neither is nor can be any such natural affection in God is most apparent, and may be evidenced by many demonstrations. I shall briefly recount a few of them: --
First, Nothing that includes any imperfection is to be assigned to Almighty God: he is God all-sufficient; he is our rock, and his work is perfect. But a natural affection in God to the good and salvation of all, being never completed nor perfected, carrieth along with it a great deal of imperfection and weakness; and not only so, but it must also needs be exceedingly prejudicial to the absolute blessedness and happiness of Almighty God. Look, how much anything wants of the fulfilling of that whereunto it is carried out with any desire, natural or voluntary, so much it wanteth of blessedness and happiness. So that, without impairing of the infinite blessedness of the ever-blessed God, no natural affection unto anything never to be accomplished can be ascribed unto him, such as this general love to all is supposed to be.
Secondly, If the Lord hath such a natural affection to all, as to love them so far as to send his Son to die for them, whence is it that this affection of his doth not receive accomplishment? whence is it that it is hindered, and doth not produce its effects? why doth not the Lord engage his power for the fulfilling of his desire? "It doth not seem good to his infinite wisdom," say they, "so to do." Then is there an affection in God to that which, in his wisdom, he cannot prosecute. This among the sons of men, the worms of the earth, would be called a brutish affection.
420
Thirdly, No affection or natural propensity to good is to be ascribed to God which the Scripture nowhere assigns to him, and is contrary to what the Scripture doth assign unto him. Now, the Scripture doth nowhere assign unto God any natural affection whereby he should be naturally inclined to the good of the creature; the place to prove it clearly is yet to be produced. And that it is contrary to what the Scripture assigns him is apparent; for it describes him to be free in showing mercy, every act of it being by him performed freely, even as he pleaseth, for "he hath mercy on whom he will have mercy." Now, if every act of mercy showed unto any do proceed from the free distinguishing will of God (as is apparent), certainly there can be in him no such natural affection. And the truth is, if the Lord should not show mercy, and be carried out towards the creature, merely upon his own distinguishing will, but should naturally be moved to show mercy to the miserable, he should, first, be no more merciful to men than to devils, nor, secondly, to those that are saved than to those that are damned: for that which is natural must be equal in all its operations; and that which is natural to God must be eternal. Many more effectual reasons are produced by our divines for the denial of this natural affection in God, in the resolution of the Arminian distinction (I call it so, as now by them abused) of God's antecedent and consequent will, to whom the learned reader may repair for satisfaction. So that the love mentioned in this place is not that natural affection to all in general, which is not. But, --
Secondly, It is the special love of God to his elect, as we affirm, and so, consequently, not any such thing as our adversaries suppose to be intended by it, -- namely, a velleity or natural inclination to the good of all. For, --
First, The love here intimated is absolutely the most eminent and transcendent love that ever God showed or bare towards any miserable creature; yea, the intention of our Savior is so to set it forth, as is apparent by the emphatical expression of it used in this place. The particles "so," "that," declare no less, pointing out an eximiousness peculiarly remarkable in the thing whereof the affirmation is [made], above any other thing in the same kind. Expositors usually lay weight upon almost every particular word of the verse, for the exaltation and demonstration of the love here mentioned. "So," that is, in such a degree, to such a remarkable, astonishable height: "God," the glorious, all-sufficient God, that could
421
have manifested his justice to eternity in the condemnation of all sinners, and no way wanted them to be partakers of his blessedness: "loved," with such an earnest, intense affection, consisting in an eternal, unchangeable act and purpose of his will, for the bestowing of the chiefest good (the choicest effectual love): "the world," men in the world, of the world, subject to the iniquities and miseries of the world, lying in their blood, having nothing to render them commendable in his eyes, or before him: "that he gave," did not, as he made all the world at first, speak the word and it was done, but proceeded higher, to the performance of a great deal more and longer work, wherein he was to do more than exercise an act of his almighty power, as before; and therefore gave "his Son;" not any favorite or other well-pleasing creature; not sun, moon, or stars; not the rich treasure of his creation (all too mean, and coming short of expressing this love); but his Son: "begotten Son," and that not so called by reason of some near approaches to him, and filial, obediential reverence of him, as the angels are called the sons of God; for it was not an angel that he gave, which yet had been an expression of most intense love; nor yet any son by adoption, as believers are the sons of God; but his begotten Son, begotten of his own person from eternity; and that "his only-begotten Son;" not anyone of his sons, but whereas he had or hath but one only-begotten Son, always in his bosom, his Isaac, he gave him: -- than which how could the infinite wisdom of God make or give any higher testimony of his love? especially if ye will add what is here evidently included, though the time was not as yet come that it should be openly expressed, namely, whereunto he gave his Son, his only one; not to be a king, and worshipped in the first place, -- but he "spared him not, but delivered him up" to death "for us all," <450832>Romans 8:32. Whereunto, for a close of all, cast your eyes upon his design and purpose in this whole business, and ye shall find that it was that believers, those whom he thus loved, "might not perish," -- that is, undergo the utmost misery and wrath to eternity, which they had deserved, -- "but have everlasting life," eternal glory with himself, which of themselves they could no way attain; and ye will easily grant that "greater love hath no man than this." Now, if the love here mentioned be the greatest, highest, and chiefest of all, certainly it cannot be that common affection towards all that we discussed before; for the love whereby men are actually and eternally saved is greater than that which may consist with the perishing of men to eternity.
422
Secondly, The Scripture positively asserts this very love as the chiefest act of the love of God, and that which he would have us take notice of in the first place: <450508>Romans 5:8, "God commendeth his love toward us, in that, while we were yet sinners, Christ died for us;" and fully, 1<620409> John 4:9, 10, "In this was manifested the love of God toward us, because that God sent his only-begotten Son into the world, that we might live through him. Herein is love, not that we loved God, but that he loved us, and sent his Son to be the propitiation for our sins." In both which places the eminency of this love is set forth exceeding emphatically to believers, with such expressions as can no way be accommodated to a natural velleity to the good of all.
Thirdly, That seeing all love in God is but velle alicui bonum, to will good to them that are beloved, they certainly are the object of his love to whom he intends that good which is the issue and effect of that love; but now the issue of this love or good intended, being not perishing, and obtaining eternal life through Christ, happens alone to, and is bestowed on, only elect believers: therefore, they certainly are the object of this love, and they alone; -- which was the thing we had to declare.
Fourthly, That love which is the cause of giving Christ is also always the cause of the bestowing of all other good things: <450832>Romans 8:32,
"He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?"
Therefore, if the love there mentioned be the cause of sending Christ, as it is, it must also cause all other things to be given with him, and so can be towards none but those who have those things bestowed on them; which are only the elect, only believers, Who else have grace here, or glory hereafter?
Fifthly, The word here, which is hJga>phse, signifieth, in its native importance, valde dilexit, -- to love so as to rest in that love; which how it can stand with hatred, and an eternal purpose of not bestowing effectual grace, which is in the Lord towards some, will not easily be made apparent. And now let the Christian reader judge, whether by the love of God, in this place mentioned, be to be understood a natural velleity or inclination in God to the good of all, both elect and reprobate, or the
423
peculiar love of God to his elect, being the fountain of the chiefest good that ever was bestowed on the sons of men. This is the first difference about the interpretation of these words,
Secondly, The second thing controverted is the object of this love, pressed by the word "world;" which our adversaries would have to signify all and every man; we, the elect of God scattered abroad in the world, with a tacit Opposition to the nation of the Jews, who alone, excluding all other nations (some few proselytes excepted), before the actual exhibition of Christ in the flesh, had all the benefits of the promises appropriated to them, <450904>Romans 9:4; in which privilege now all nations were to have an equal share. To confirm the exposition of the word as used by the Universalists, nothing of weight, that ever yet I could see, is brought forth, but only the word itself; for neither the love mentioned in the beginning, nor the design pointed at in the end of the verse, will possibly agree with the sense which they impose on that word in the middle. Besides, how weak and infirm an inference from the word world, by reason of its ambiguous and wonderful various acceptations, is, we have at large declared before.
Three poor shifts I find in the great champions of this course, to prove that the word world doth not signify the elect. Justly we might have expected some reasons to prove that it signified or implied all and every man in the world, which was their own assertion; but of this ye have a deep silence, being conscious, no doubt, of their disability for any such performance. Only, as I said, three pretended arguments they bring to disprove that which none went about to prove, -- namely, that by the world is meant the elect as such; for though we conceive the persons here designed directly men in and of the world, to be all and only God's elect, yet we do not say that they are here so considered, but rather under another notion, as men scattered over all the world, in themselves subject to misery and sin. So that whosoever will oppose our exposition of this place must either, first, prove that by the world here must be necessarily understood all and every man in the world; or, secondly, that it cannot be taken indefinitely for men in the world which materially are elect, though not considered under that formality. So that all those vain flourishes which some men make with these words, by putting the word elect into the room of the word world, and then coining absurd consequences, are quite beside
424
the business in hand. Yet, farther, we deny that by a supply of the word elect into the text any absurdity or untruth will justly follow. Yea, and that flourish which is usually so made is but a bugbear to frighten weak ones; for, suppose we should read it thus, "God so loved the elect, that he gave his only-begotten Son, that whosoever believeth in him should not perish," what inconvenience will now follow? "Why," say they, "that some of the elect, whom God so loved as to send his Son for, may perish." Why, I pray? Is it because he sent his Son that they might not perish? or what other cause? "No; but because it is said, that whosoever of them believeth on him should not perish; which intimates that some of them might not believe." Very good! But where is any such intimation? God designs the salvation of all them in express words for whom he sends his Son; and certainly all that shall be saved shall believe. But it is in the word whosoever, which is distributive of the world into those that believe and those that believe not. Ans. First, If this word whosoever be distributive, then it is restrictive of the love of God to some, and not to others, into one part of the distribution, and not to the other. And if it do not restrain the love of God, intending the salvation of some, then it is not distributive of the fore-mentioned object of it; and if it do restrain it, then all are not intended in the love which moved God to give his Son. Secondly, I deny that the word here is distributive of the object of God's love, but only declarative of his end and aim in giving Christ in the pursuit of that love, -- to wit, that all believers might be saved. So that the sense is, "God so loved his elect throughout the world, that he gave his Son with this intention, that by him believers might be saved." And this is all that is by any (besides a few worthless cavils) objected from this place to disprove our interpretation; which we shall now confirm both positively and negatively: --
First, Our first reason is taken from what was before proved concerning the nature of that love which is here said to have the world for its object, which cannot be extended to all and everyone in the world, as will be confessed by all. Now, such is the world, here, as is beloved with that love which we have here described, and proved to be here intended; -- even such a love as is, first, the most transcendent and remarkable; secondly, an eternal act of the will of God; thirdly, the cause of sending Christ; fourthly, of giving all good things in and with him; fifthly, an assured
425
fountain and spring of salvation to all beloved with it. So that the world beloved with this love cannot possibly be all and everyone in the world.
Secondly, The word world in the next verse, which carries along the sense of this, and is a continuation of the same matter, being a discovery of the intention of God in giving his Son, must needs signify the elect and believers, at least only those who in the event are saved; therefore so also in this. It is true, the word world is three times used in that verse in a dissonant sense, by an inversion not unusual in the Scripture, as was before declared. It is the latter place that this hath reference to, and is of the same signification with the world in verse 16, "That the world through him might be saved," -- in[ a swqh,|~ "that it should be saved." It discovers the aim, purpose, and intention of God, what it was towards the world that he so loved, even its salvation. Now, if this be understood of any but believers, God fails of his aim and intention, which as yet we dare not grant.
Thirdly, It is not unusual with the Scripture to call God's chosen people by the name of the world, as also of all flesh, all nations, all families of the earth, and the like general expressions; and therefore no wonder if here they are so called, the intention of the place being to exalt and magnify the love of God towards them, which receives no small advancement from their being every way a world. So are they termed where Christ is said to be their Savior, <430442>John 4:42; which certainly he is only of them who are saved. A Savior of men not saved is strange. Also <430651>John 6:51, where he is said to give himself for their life. Clearly, <430633>John 6:33 of the same chapter, he "giveth life unto the world:" which whether it be any but his elect let all men judge; for Christ himself affirms that he gives life only to his "sheep," and that those to whom he gives life "shall never perish," <431027>John 10:27, 28. So <450413>Romans 4:13, Abraham is said by faith to be "heir of the world;" who, <450411>Romans 4:11, is called to be father of the faithful. And <451112>Romans 11:12, the fall of the Jews is said to be "the riches of the world;" which world compriseth only believers of all sorts in the world, as the apostle affirmed that the word bare fruit "in all the world," <510106>Colossians 1:6. This is that "world" which "God reconcileth to himself, not imputing their trespasses unto them," 2<470519> Corinthians 5:19; which is attended with blessedness in all them to whom that non-imputation belongeth, <450408>Romans 4:8. And for divers evident reasons is it that they have this
426
appellation; as, -- First, to distinguish the object of this love of God from the nature angelical, which utterly perished in all the fallen individuals; which the Scripture also carefully doth in express terms, <580216>Hebrews 2:16, and by calling this love of God filanqrwpia> , <560304>Titus 3:4. Secondly, To evert and reject the boasting of the Jews, as though all the means of grace and all the benefits intended were to them appropriated. Thirdly, To denote that great difference and distinction between the old administration of the covenant, when it was tied up to one people, family, and nation, and the new, when all boundaries being broken up, the fullness of the Gentiles and the corners of the world were to be made obedient to the scepter of Christ. Fourthly, To manifest the condition of the elect themselves, who are thus beloved, for the declaration of the free grace of God towards them, they being divested of all qualifications but only those that bespeak them terrene, earthly, lost, miserable, corrupted. So that thus much at least may easily be obtained, that from the word itself nothing can be opposed justly to our exposition of this place, as hath been already declared, and shall be farther made manifest.
Fourthly, If everyone in the world be intended, why doth not the Lord, in the pursuit of this love, reveal Jesus Christ to everyone whom he so loved? Strange! that the Lord should so love men as to give his onlybegotten Son for them, and yet not once by any means signify this his love to them, as to innumerable he doth not! -- that he should love them, and yet order things so, in his wise dispensation, that this love should be altogether in vain and fruitless! -- love them, and yet determine that they shall receive no good by his love, though his love indeed be a willing of the greatest good to them!
Fifthly, Unless ye will grant, -- first, Some to be beloved and hated also from eternity; secondly, The love of God towards innumerable to be fruitless and vain; thirdly, The Son of God to be given to them who, first, never hear word of him; secondly, have no power granted to believe in him; fourthly, That God is mutable in his love, or else still loveth those that be in hell; fifthly, That he doth not give all things to them to whom he gives his Son, contrary to <450832>Romans 8:32; sixthly, That he knows not certainly beforehand who shall believe and be saved; -- unless, I say, all these blasphemies and absurdities be granted, it cannot be maintained that by the
427
world here is meant all and everyone of mankind, but only men in common scattered throughout the world, which are the elect.
The Third difference about these words is, concerning the means whereby this love of the Father, whose object is said to be the world is made out unto them. Now, this is by believing, in[ a pav~ oJ pisteuw> n, -- "that whosoever believeth," or "that every believer." The intention of these words we take to be, the designing or manifesting of the way whereby the elect of God come to be partakers of the fruits of the love here set forth, -- namely, by faith in Christ, God having appointed that for the only way whereby he will communicate unto us the life that is in his Son. To this something was said before, having proved that the term whosoever is not distributive of the object of the love of God; to which, also, we may add these following reasons: --
First, If the object be here restrained, so that some only believe and are saved of them for whose sake Christ is sent, then this restriction and determination of the fruits of this love dependeth on the will of God, or on the persons themselves. If on the persons themselves, then make they themselves to differ from others; contrary to 1<460407> Corinthians 4:7. If on the will of God, then you make the sense of the place, as to this particular, to be, "God so loved all as that but some of them should partake of the fruits of his love." To what end, then, I pray, did he love those other some? Is not this, "Out with the sword, and run the dragon through with the spear?"
Secondly, Seeing that these words, that whosoever believeth, do peculiarly point out the aim and intention of God in this business, if it do restrain the object beloved, then the salvation of believers is confessedly the aim of God in this business, and that distinguished from others; and if so, the general ransom is an empty sound, having no dependence on the purpose of God, his intention being carried out in the giving of his Son only to the salvation of believers, and that determinately, unless you will assign unto him a nescience of them that should believe.
These words, then, whosoever believeth, containing a designation of the means whereby the Lord will bring us to a participation of life through his Son, whom he gave for us; and the following words, of having life
428
everlasting, making out the whole counsel of God in this matter, subordinate to his own glory; it followeth, --
That God gave not his Son, --
1. For them who never do believe;
2. Much less for them who never hear of him, and so evidently want means of faith;
3. For them on whom he hath determined not to bestow effectual grace, that they might believe.
Let now the reader take up the several parts of these opposite expositions, weigh all, try all things, especially that which is especially to be considered, the love of God, and so inquire seriously whether it be only a general affection, and a natural velleity to the good of all, which may stand with the perishing of all and everyone so beloved, or the peculiar, transcendent love of the Father to his elect, as before laid down; and then determine whether a general ransom, fruitless in respect of the most for whom it was paid, or the effectual redemption of the elect only, have the firmest and strongest foundation in these words of our Savior; withal remembering that they are produced as the strongest supportment of the adverse cause, with which, it is most apparent, both the cause of sending Christ and the end intended by the Lord in so doing, as they are here expressed, are altogether inconsistent.
429
CHAPTER 3.
AN UNFOLDING OF THE REMAINING TEXTS OF SCRIPTURE PRODUCED FOR THE CONFIRMATION OF THE FIRST GENERAL ARGUMENT FOR UNIVERSAL REDEMPTION.
NEXT to the place before considered, that which is urged with most confidence and pressed with most importunity, for the defense of the general ransom, in the prosecution of the former argument, is,
2. 1<620201> John 2:1, 2,
"If any man sin, we have an advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins: and not for ours only, but also for the sins of the whole world."
Now, these words, and the deductions from thence, have been set out in various dresses, with great variety of observations, to make them appear advantageous to the cause in hand. The weight of the whole hangs upon this, that the apostle affirms Christ to be the "propitiation for the sins of the whole world; "which, say they, "manifestly appears to be all and every one in the world," and that, --
First, "From the words themselves without any wresting; for what can be signified by the whole world, but all men in the world?"
Secondly, "From the opposition that is made between world and believers, all believers being comprised in the first part of the apostle's assertion, that Christ is a propitiation for our sins; and therefore by the world, opposed unto them, all others are understood." If there be anything of moment farther excepted, we shall meet with it in our following opening of the place.
Before I come to the farther clearing of the mind of the Holy Ghost in these words, I must tell you that I might answer the objection from hence very briefly, and yet so solidly as quite to cut off all the cavilling exceptions of our adversaries, -- namely, that as by the world, in other places, men living in the world are denoted, so by the whole world in this can nothing be understood but men living throughout the whole world, in
430
all the parts and regions thereof (in opposition to the inhabitants of any one nation, place, or country, as such), as the redeemed of Christ are said to be, <660509>Revelation 5:9. But because they much boast of this place, I shall, by God's assistance, so open the sense and meaning of it, that it shall appear to all how little reason they have to place any confidence in their wrested interpretation thereof.
To make out the sense of this place, three things are to be considered: --
(1.) To whom the apostle writes.
(2.) What is his purpose and aim in this particular place.
(3.) The meaning of these two expressions, --
[1.] Christ being a "propitiation;"
[2.] "The whole world." Which having done, according to the analogy of faith, the scope of this and other parallel places, with reference to the things and use of the words themselves, we shall easily manifest, by undeniable reasons, that the text cannot be so understood (as by right) as it is urged and wrested for universal redemption.
(1.) A discovery of them to whom the epistle was peculiarly directed will give some light into the meaning of the apostle. This is one of those things which, in the investigation of the right sense of any place, is exceeding considerable; for although this and all other parts of divine Scripture were given for the use, benefit, and direction of the whole church, yet that many parts of it were directed to peculiar churches, and particular persons, and some distinct sorts of persons, and so immediately aiming at some things to be taught, reproved, removed, or established, with direct reference to those peculiar persons and churches, needs no labor to prove. Now, though we have nothing written expressly denominating them to whom this epistle was primarily directed, to make an assertion thereof infallibly true and de fide, yet, by clear and evident deduction, it may be made more than probable that it was intended to the Jews, or believers of the circumcision; for, --
First, John was in a peculiar manner a minister and an apostle to the Jews, and therefore they were the most immediate and proper objects of his care: "James, Cephas, and John gave to Paul and Barnabas the right hand of
431
fellowship, that they should go unto the heathen, and themselves unto the circumcision," <480209>Galatians 2:9. Now, as Peter and James (for it was that James of whom Paul there speaks who wrote the epistle, the brother of John being slain before), in the prosecution of their apostleship towards them, wrote epistles unto them in their dispersion, <590101>James 1:1, 1<600101> Peter 1:1; as Paul did to all the chief churches among the Gentiles by him planted; so it is more than probable that John, writing the epistle, directed it, chiefly and in the first place, unto them who, chiefly and in the first place, were the objects of his care and apostleship.
Secondly, He frequently intimates that those to whom he wrote were of them who heard of and received the word from the beginning; so twice together in this chapter, 1<620207> John 2:7,
"I write an old commandment, which ye had from the beginning,... which ye heard from the beginning."
Now, that the promulgation of the gospel had its beginning among the Jews, and its first entrance with them, before the conversion of any of the Gentiles, -- which was a mystery for a season, -- is apparent from the story of the Acts of the Apostles, Acts 1-5, 10, 11. "To the Jew first, and also to the Greek," was the order divinely appointed, <450116>Romans 1:16.
Thirdly, The opposition that the apostle makes between us and the world in this very place is sufficient to manifest unto whom he wrote. As a Jew, he reckoneth himself with and among the believing Jews to whom he wrote, and sets himself with them in opposition to the residue of believers in the world; and this is usual with this apostle, wherein how he is to be understood, he declares in his Gospel, <431151>John 11:51, 52.
Fourthly, The frequent mention and cautions that he makes and gives of false teachers, seducers, antichrists (which in those first days were, if not all of them, yet for the greatest part, of the Circumcision, as is manifest from Scripture and ecclesiastical story; of whom the apostle said that "they went out from them," 1<620219> John 2:19), evidently declare that to them in especial was this epistle directed, who lay more open, and were more obnoxious to, the seducements of their countrymen than others.
Now, this being thus cleared, if withal ye will remind what was said before concerning the inveterate hatred of that people towards the Gentiles, and
432
the engrafted opinion they had concerning their own sole interest in the redemption procured and purchased by their Messiah, it will be no difficult thing for any to discern the aim of the apostle in this place, in the expression so much stuck at. "He," saith he, "is the propitiation for our sins," -- that is, our sins who are believers of the Jews; and lest by this assertion they should take occasion to confirm themselves in their former error, he adds, "And not for ours only, but for the sins of the whole world," or, "The children of God scattered abroad," as <431151>John 11:51, 52, of what nation, kindred, tongue, or language soever they were. So that we have not here an opposition between the effectual salvation of all believers and the ineffectual redemption of all others, but an extending of the same effectual redemption which belonged to the Jewish believers to all other believers, or children of God throughout the whole world.
(2.) For the aim and intention of the apostle in these words, it is to give consolation to believers against their sins and failings: "If any man sin, we have an advocate with the Father, Jesus Christ the righteous: and he is the propitiation for our sins." The very order and series of the words, without farther enlargement, proves this to be so. That they were believers only to whom he intended this consolation, that they should not despair nor utterly faint under their infirmities, because of a sufficient, yea, effectual remedy provided, is no less evident: for, -- First, They only have an advocate; it is confessed that believers only have an interest in Christ's advocation. Secondly, Comfort, in such a case, belongs to none but them; unto others in a state and condition of alienation, wrath is to be denounced, <430336>John 3:36. Thirdly, They are the "little children" to whom he writes, 1<620201> John 2:1; whom he describes, 1<620212> John 2:12, 13, to have "their sins forgiven them for his name's sake," and to "know the Father." So that the aim of the apostle being to make out consolation to believers in their failings, he can speak of none but them only. And if he should extend that whereof he speaks, namely, -- that Christ was a propitiation to all and everyone, -- I cannot conceive how this can possibly make anything to the end proposed, or the consolation of believers; for what comfort can arise from hence to them, by telling them that Christ died for innumerable that shall be damned? Will that be any refreshment unto me which is common unto me with them that perish eternally? Is not this rather a pumice-stone than a breast of consolation? If you ask how comfort can be
433
given to all and everyone, unless Christ died for them? I say, If by all and everyone you mean all believers, Christ is, as in the text asserted, a propitiation and an advocate for them all. If all others, reprobates and unbelievers, we say that there is neither in the death of Christ nor in the word of God any solid spiritual consolation prepared for them; the children's bread must not be cast to dogs.
(3.) The meaning and purport of the word "propitiation," which Christ is said to be for "us," and "the whole world," is next to be considered: --
First, The word in the original is ilJ asmo>v, twice only used in the New Testament, -- here, and 1<620410> John 4:10 of this same epistle. The verb also, iJla>skomai, is as often used; -- namely, <580217>Hebrews 2:17, translated there (and that properly, considering the construction it is in) "to make reconciliation;" and <421813>Luke 18:13, it is the word of the publican, `Ila>sqhti> moi, "Be merciful to me." There is also another word of the same original and a like signification, namely, iJlasthr> ion, twice also used; -- <450325>Romans 3:25, there translated "a propitiation;" and <580905>Hebrews 9:5, where it is used for, and also rendered, "the mercy-seat:" which will give some light into the meaning of the word. That which, <022517>Exodus 25:17, is called capporeth, from caphar, properly to cover, is here called iJlasth>rion, that which Christ is said to be, <450325>Romans 3:25. Now, this mercy-seat was a plate of pure gold, two cubits and a half long, and a cubit and a half broad, like the uppermost plate or board of a table; that was laid upon the ark, shadowed over with the wings of the cherubim. Now, this word trp, pKo 1 comes, as was said, from rpK` ;, whose first native and genuine sense is "to cover," (though most commonly used [for] "to expiate.") This plate or mercy-seat was so called because it was placed upon the ark, and covered it, as the wings of the cherubim hovered over that; the mystical use hereof being to hide, as it were, the law or rigid tenor of the covenant of works which was in the ark, God thereby declaring himself to be pacified or reconciled, the cause of anger and enmity being hidden. Hence the word cometh to have its second acceptation, even that which is rendered by the apostle iJlasth>rion, "placamen," or "placamentum," -- that whereby God is appeased. This that did plainly signify, being shadowed with the wings of the cherubim, denoting God's presence in power and goodness; which were made crouching over it, as the wings of a hen over her chickens. Hence that prayer of David, to be
434
"hid under the shadow of God's wings," <193607>Psalm 36:7, <195701>57:1, <196104>61:4, <1966307>63:7, <199104>91:4 (and perhaps that allusion of our Savior, <402337>Matthew 23:37), intimating the favorable protection of God in mercy, denoted by the wings of the cherubim covering the propitiatory, embracing that which covered the bill of accusation; which, typically, was that table, or golden plate or covering, before described; truly and really Jesus Christ, as is expressly affirmed, <450325>Romans 3:25.
Now, all this will give us some light into the meaning of the word, and so, consequently, into the sense of this place, with the mind of the Holy Ghost therein. Ilasmo>v and iJlasth>rion, both translated "a propitiation," with the verb of the same original (the bottom of them all being iJla>w, not used in the New Testament, which in Eustathius is from i[emai lae> in, "intently and with care to look upon any thing," like the oracle on the mercy-seat), do signify that which was done or typically effected by the mercy-seat, -- namely, to appease, pacify, and reconcile God in respect of aversation for sin. Hence that phrase, <580217>Hebrews 2:17, `Ila>skesqai taav tou~ laou,~ which the Latinists render "Expiare peccata populi," "To expiate the sins of the people." (" Expiare" is, in this business, to turn away anger by an atonement. So the historian, "Solere reges ostenta coelestia caede aliqua illustri expiare, atque a semet in capita procerum depellere," Suet. in Neron. 36.) We render it, "To make reconciliation for the sins of the people." The word will bear both, the meaning being, to appease, or pacify, or satisfy God for sin, that it might not be imputed to them towards whom he was so appeased. Ila>skesqai tav< amJ artia> v tou~ laou~ is as much as Ila>skesqai toLuke 18:13, Ila>sqhti> moi, "Be merciful to me;" that is, "Let me enjoy that mercy from whence flows the pardon of sin, by thy being appeased towards me, and reconciled unto me." From all which it appeareth that the meaning of the word ijlasmov> , or "propitiation," which Christ is said to be, is that whereby the law is covered, God appeased and reconciled, sin expiated, and the sinner pardoned; whence pardon, and remission of sin is so often placed as the product and fruit of his blood-shedding, whereby he was a "propitiation," <402628>Matthew 26:28; <490107>Ephesians 1:7; <510114>Colossians
435
1:14; <580922>Hebrews 9:22; <450325>Romans 3:25, 5:9; 1<620107> John 1:7; 1<600102> Peter 1:2; <660105>Revelation 1:5.
From that which hath been said, the sense of the place is evident to be, that Christ hath so expiated sin, and reconciled to God, that the sinner is pardoned and received to mercy for his sake, and that the law shall never be produced or brought forth for his condemnation. Now, whether this can be tolerably applied to the whole world (taking it for all and every man in the world), let all the men in the world that are able judge. Are the sins of everyone expiated? Is God reconciled to everyone? Is every sinner pardoned? Shall no one have the transgression of the law charged on him? Why, then, is not everyone saved? Doubtless, all these are true of every believer, and of no one else in the whole world. For them the apostle affirmed that Christ is a propitiation; that he might show from whence ariseth, and wherein chiefly, if not only, that advocation for them, which he promiseth as the fountain of their consolation, did consist, -- even in a presentation of the atonement made by his blood. He is also a propitiation only by faith, <450325>Romans 3:25; and surely none have faith but believers: and, therefore, certainly it is they only throughout the world for whom alone Christ is a propitiation. Unto them alone God says, Ilewv e]somai, "I will be propitious," -- the great word of the new covenant, <580812>Hebrews 8:12, they alone being covenanters.
Secondly, Let us consider the phrase ol[ ou tou~ kos> mou, -- "of the whole world." I shall not declare how the word world is in the Scripture polu>shmon, of divers significations; partly because I have in some measure already performed it; partly because it is not in itself so much here insisted on, but only with reference to its general adjunct, whole, "the whole world:" and, therefore, we must speak to the whole phrase together. Now, concerning this expression, I say, --
First, That whereas, with that which is equivalent unto it, all the world, it is used seven or eight times in the New Testament, it cannot be made appear, clearly and undeniably, that in any place (save perhaps one, where it is used in re necessaria) it compriseth all and every man in the world; so that unless some circumstance in this place enforce that sense (which it doth not), it will be a plain wresting of the words to force that interpretation upon them. Let us, then, briefly look upon the places,
436
beginning with the last, and so ascending. Now, that is, <660310>Revelation 3:10, "I will keep thee from the hour of temptation, which shall come epj i< thv~ oikj oumen> hv ol[ hv," -- "upon all the world," (the word world is other in the original here than in the place we have before us, there being divers words to express the same thing, considered under several notions); where that it cannot signify all and everyone is evident, because some are promised to be preserved from that which is said to come upon it. Passing the place of which we treat, the next is, <510106>Colossians 1:6, "Which is come unto you kaqwv< kai< enj panti< tw|~ kos> mw,| " -- "as in all the world." Where, --
1. All and every man cannot be understood; for they had not all then received the gospel.
2. Only believers are here signified, living abroad in the world; because the gospel is said to "bring forth fruit" in them to whom it comes, and there is no true gospel fruit without faith and repentance.
Another place is <450108>Romans 1:8, "Your faith is spoken of ejn o[lw| tw|~ ko>smw,| " -- "throughout the whole world." Did everyone in the world hear and speak of the Roman faith? You have it also <420201>Luke 2:1, "There went out a decree from Caesar Augustus, apj ograf> esqai pas~ an thn< oijkoumen> hn," -- "that all the world should be taxed;" which yet was but the Roman empire, short enough of comprising all singular persons in the world. It were needless to repeat the rest, being all of the same indefinite importance and signification. If, then, the expression itself doth not hold out any such universality as is pretended, unless the matter concerning which it is used and the circumstances of the place do require it (neither of which enforcements has any appearance in this place), there is no color to fasten such an acceptation upon it; rather may we conclude that all the world, and the whole world, being in other places taken indefinitely for men of all sorts throughout the world, the same words are no otherwise here to be understood. So that o[lov oJ kos> mov is here no more than ejkklhsia> kaqolikh.>
Secondly, The whole world can signify no more than all nations, all the families of the earth, all flesh, all men, all the ends of the world. These surely are expressions equivalent unto, and as comprehensive of particulars as the whole world; but now all these expressions we find
437
frequently to bear out believers only, but as of all sorts, and throughout the world. And why should not this phrase also be affirmed to be, in the same matter, of the same and no other importance? We may instance in some places:
"All the ends of the earth have seen the salvation of our God," <199803>Psalm 98:3;
"All the ends of the world shall remember and turn unto the LORD, and all the kindreds of the nations shall worship before thee," <192227>Psalm 22:27;
"All nations shall serve thee," <197211>Psalm 72:11; -- which general expressions do yet denote no more but only the believers of all the several nations of the world, who alone see the salvation of God, remember and turn to him and serve him. So <290228>Joel 2:28, "I will pour out of my Spirit upon all flesh;" as the words are again repeated on the accomplishment of the promise, <440217>Acts 2:17; -- Luke using the same expression, as part of a sermon of John Baptist, "All flesh shall see the salvation of God." What a conquest should we have had proclaimed, if it had been anywhere affirmed that Christ died for all flesh, all nations, all kindreds, etc.! which yet are but liveries of believers, though garments as wide and large as this expression, the whole world. Believers are called "all nations," <230202>Isaiah 2:2, 66:18; yea, "all men," <560211>Titus 2:11: for to them alone the salvationbringing grace of God is manifest. If they, then, the children of God, be, as is apparent in the Scripture phrase, all flesh, all nations, all kindreds, all the ends of the world, all the ends of the earth, all men, why not also the whole world?
Thirdly, The whole world doth sometimes signify the worser part of the world; and why may it not, by a like synecdoche, signify the better part thereof? <661209>Revelation 12:9, "The Devil, and Satan, which deceiveth the whole world, is cast out;" that is, the wicked and reprobate in the whole world, others rejoicing in his overthrow, <661210>Revelation 12:10. 1<620519> John 5:19, O kos> mov ol[ ov, "The whole world lieth in wickedness;" where "the whole world" is opposed to them which are "of God," in the beginning of the verse. The contrary sense you have <510106>Colossians 1:6.
438
This, then, being spoken, to clear the signification of the expression here insisted on, will make it evident that there is nothing at all in the words themselves that should enforce any to conceive that all and every man in the world are denoted by them, but rather believers, even all that did or should believe, throughout the whole world, in opposition only to believers of the Jewish nation: which, that it is the meaning of the place, besides what hath been clearly demonstrated, I prove by these reasons: --
First, This place treateth not of the ransom of Christ in respect of impetration, but of application; for it affirms Christ to be that by his death which he is only by faith, as was manifested from <450325>Romans 3:25. Also, from application only ariseth consolation; now, never any said that the application of the death of Christ was universal: therefore, this place cannot have regard to all and everyone.
Secondly, Christ is here said to be a propitiation only for such as are intended in the place, which is apparent; but now believers only are here intended, for it is to give them consolation in their failings (in which case consolation belongeth to them alone): therefore, it is believers only, though of all sorts, times, places, and conditions, for whom Christ is said to be a propitiation.
Thirdly, This kind of phrase and expression in other places cannot possibly be tortured to such an extension as to comprehend all and everyone, as was apparent from the places before alleged; to which add, <400305>Matthew 3:5, "Then went out to him pas~ a hJ Ioudaia> kai< pas~ a hJ peri>cwrov tou~ Iorda>nou," -- all Judea, and all the region round about Jordan;" among whom, notwithstanding, the Pharisees rejected his baptism. Why, then, should it be so understood here, especially all circumstances (as hath been showed) being contrary to such an interpretation?
Fourthly, The most clear parallel places in the Scripture are opposite to such a sense as is imposed. See <510106>Colossians 1:6; <431151>John 11:51, 52.
Fifthly, If the words are to be understood to signify all and everyone in the world, then is the whole assertion useless as to the chief end intended, -- namely, to administer consolation to believers; for what consolation can arise from hence unto any believer, that Christ was a propitiation for them
439
that perish? Yea, to say that he was a sufficient propitiation for them, though not effectual, will yield them no more comfort than it would have done Jacob and his sons to have heard from Joseph that he had corn enough, sufficient to sustain them, but that he would do so was altogether uncertain; for had he told them he would sustain them sufficiently, though not effectually, they might have starved notwithstanding his courtesy. "The whole world," then, in this place, is the whole people of God (opposed to the Jewish nation), scattered abroad throughout the whole world, of what nation, kindred, tongue, or family soever, who are some of all sorts, not all of every sort. So that this place makes nothing for general redemption.
Some few objections there are which are usually laid against our interpretation of this passage of the apostle, but they are all prevented or removed in the explication itself; so that it shall suffice us to name one or two of them: --
Obj. 1 "It is the intention of the apostle to comfort all in their fears and doubts; but every one in the world may be in fears and doubts: therefore, he proposeth this, that they all may be comforted."
Ans. The all that may be in fears and doubts, in the business of consolation, must of necessity be restrained to believers, as was before declared.
Obj. 2. "All believers are comprehended in the first branch, `For our sins;' and, therefore in the increase and extension of the assertion, by adding, `For the sins of the whole world,' all others are intended."
Ans. 1. In the first part, the believing Jews alone are intended, of whom John was one; and the addition is not an extending of the propitiation of Christ to others than believers, but only to other believers.
2. If it might be granted that in the first branch all believers then living were comprehended, who might presently be made partakers of this truth, yet the increase or accession must be, by analogy, only those who were to be in after ages and remoter places than the name of Christ had then reached unto, -- even all those who, according to the prayer of our Savior, <431720>John 17:20, should believe on his name to the end of the world. And thus the two main places produced for the confirmation of the first
440
argument are vindicated from the false glosses and violent wrestings of our adversaries; the rest will be easily cleared.
3. The next place urged in the argument is <430651>John 6:51, where our Savior affirms that he will give his "flesh for the life of the world." This giving of himself was the sanctifying and offering up of himself an acceptable oblation for the sins of them for whom he suffered; his intention being, that they for whom in dying he so offered himself might have life eternal thereby: which, because it was not for the Jews only, but also for all the elect of God everywhere, he calleth them "the world." That the world here cannot signify all and everyone that ever were or should be, is as manifest as if it were written with the beams of the sun; and that because it is made the object of Christ's intendment, to purchase for them, and bestow upon them, life and salvation. Now, I ask, Whether any man, not bereaved of all spiritual and natural sense, can imagine that Christ, in his oblation, intended to purchase life and salvation for all them whom he knew to be damned many ages before, the irreversible decree of wrath being gone forth against them? Or who dares once alarm that Christ gave himself for the life of them who, notwithstanding that, by his appointment, do come short of it to eternity? So that if we had no other place to manifest that the word world doth not always signify all, but only some of all sorts, as the elect of God are, but this one produced by our adversaries to the contrary, I hope with all equitable readers our defense would receive no prejudice.
4. Divers other places I find produced by Thomas More, chap. 14 of the "Universality of Free Grace," to the pretended end in hand; which, with that whole chapter, shall be briefly considered.
The first insisted on by him is 2<470519> Corinthians 5:19,
"God was in Christ reconciling the world unto himself, not imputing their trespasses unto them."
Ans. 1. Really he must have no small confidence of his own strength and his reader's weakness, who from this place shall undertake to conclude the universality of redemption, and that the world doth here signify all and everyone therein. They who are called the "world," 2<470519> Corinthians 5:19, are termed "us," 2<470518> Corinthians 5:18, "He hath reconciled us to himself by Jesus Christ;" as also 2<470521> Corinthians 5:21, where they are farther
441
described by Christ's being "made sin for them," and their being "made the righteousness of God in him." Are these things true of all in the world? If this text may receive any light from what is antecedent and consequent unto it, -- if the word any interpretation from those expressions which are directly expository of it, -- by the world here can be meant none but elect believers.
2. God's reconciling the world unto himself is described evidently either to consist in, or necessarily to infer, a non-imputation of sin to them, or that world; which is farther interpreted to be an imputation of the righteousness of Christ, 2<470521> Corinthians 5:21. Now, in these two things consisteth the blessedness of justification in Christ, <450406>Romans 4:6, 7; therefore this whole world, which God in Christ reconcileth to himself, is a blessed, justified world, -- not all and everyone of the sons of men that ever were, are, or shall be in the world, the greatest part of whom lie in evil.
3. This God in Christ reconciling, holdeth out an effectual work of reconciliation. Now, this must be either an absolute reconciliation or a conditionate. If absolute, why are not all actually and absolutely reconciled, pardoned, justified? If conditionate, then, -- First, How can a conditionate reconciliation be reconciled with that which is actual? Secondly, Why is no condition here mentioned? Thirdly, What is that condition? Is it faith and believing? Then the sense of the words must be either, -- first, "God was in Christ, reconciling a believing world unto himself," of which there is no need, for believers are reconciled; or, secondly, "God was in Christ reconciling an unbelieving world unto himself, upon condition that it do believe;" that is, upon condition that it be not unbelieving; that is, that it be reconciled. Is this the mind of the Holy Spirit? Fourthly, If this reconciliation of the world consist (as it doth) in a non-imputation of sin, then this is either of all their sins, or only of some sins. If of some only, then Christ saves only from some sins. If of all, then of unbelief also, or it is no sin; then all the men in the world must needs be saved, as whose unbelief is pardoned. The world here, then, is only the world of blessed, pardoned believers, who are "made the righteousness of God in Christ."
442
That which Thomas More bringeth to enforce the opposite signification of the word is, in many words, very little. Much time he spends, with many uncouth expressions, to prove a twofold reconciliation intimated in the text, -- the first of God to us by Christ, the other of us to God by the Spirit; which we also grant, though we do not divide them, but make them several parts of the same reconciliation, the former being the rule of the latter: for look, to whomsoever God is reconciled in and by Christ, they shall certainly every one of them be reconciled to God by the Spirit; -- God's reconciliation to them consisting in a non-imputation of their sins; their reconciliation unto him, in an acceptance of that non-imputation in Jesus Christ. And as it is the rule of, so is it the chief motive unto, the latter, being the subject or matter of the message in the gospel whereby it is effected. So that the assertion of this twofold reconciliation, or rather two branches of the same complete work of reconciliation, establisheth our persuasion that the world can be taken only for the elect therein.
But he brings farther light from the context to strengthen his interpretation. "For," saith he, "those of the world here are called `men,' 2<470511> Corinthians 5:11; men that must `appear before the judgment-seat of Christ,' 2<470510> Corinthians 5:10; that were `dead,' 2<470514> Corinthians 5:14; that ought to live unto Christ, 2<470515> Corinthians 5:15: therefore, all men." Now, "homini homo quid interest?" How easy is it for some men to prove what they please! Only let me tell you, one thing more is to be done that the cause may be yours, -- namely, a proving that the elect of God are not men; that they must not appear before the judgment-seat of Christ; that they were not dead; that they ought not to live to Christ. This do, or ye lose the reward.
But he adds, -- First, "Of these, some are reconciled to God," verse 18.
Ans. Most false, that there is any limitation or restriction of reconciliation to some of those concerning whom he treats; it is rather evidently extended to all of them. Secondly, "But some are not reconciled," 2<470511> Corinthians 5:11.
Ans. Not a word of any such thing in the text, nor can the least color be possibly wrested thence for any such assertion. "Many corrupt the word of God."
443
A second place he urgeth is <430109>John 1:9, "That was the true Light, which lighteth every man that cometh into the world." "This world," saith he, "is the world of mankind, <430104>John 1:4, made by Christ, <430103>John 1:3; which was his own by creation, mercy, and purchase, yet `received him not,' John 5, 10, 11: therefore, it is manifest that there is life, and that Christ died for all."
Ans. That by the world here is meant, not men in the world, all or some, but the habitable part of the earth, is more apparent than can well admit of proof or illustration. The phrase of coming into the world cannot possibly be otherwise apprehended. It is as much as born, and coming to breathe the common air. Now, among the expositions of this place, that seems most consonant and agreeable to the discourse of the apostle, with other expressions here used, which refers the word ejrco>menon, "coming," unto fwv~ , "light," and not to an] qrwpon, "man," with which it is vulgarly esteemed to agree; so that the words should be rendered, "That was the true Light, which, coming into the world, lighteth every man." So <430319>John 3:19, "Light is come into the world;" and <431246>John 12:46, "I am come a light into the world;" -- parallel expressions unto this. So that from the word world nothing can hence be extorted for the universality of grace or ransom. The whole weight must lie on the words "every man," which yet Thomas More doth not at all insist upon; and if any other should, the word, holding out actual illumination, can be extended in its subject to no more than indeed are illuminated.
Christ, then, coming into the world, is said to enlighten every man, partly because everyone that hath any light hath it from him, partly because he is the only true light and fountain of illumination; so that he doth enlighten everyone that is enlightened: which is all the text avers, and is by none denied. But whether all and everyone in the world, before and after his incarnation, were, are, and shall be actually enlightened with the knowledge of Christ by his coming into the world, let Scripture, experience, reason, and sense determine. And this, in brief, may suffice to manifest the weakness of the argument for universal redemption from this place; waiving for the present, not denying or opposing, another interpretation of the words, rendering the enlightening here mentioned to be that of reason and understanding, communicated to all, Christ being proposed as, in his divine nature, the light of all, even the eternal wisdom of his Father.
444
A third place is <430129>John 1:29, "Behold the Lamb of God, which taketh away the sin of the world;" and this, saith he, is spoken of the world in general.
Ans. 1. If it should be spoken of the world in general, yet nothing could thence be inferred to a universality of individuals.
2. That Christ is he, oJ air] wn, that taketh away, beareth, purgeth, pardoneth, as the word is used, 2<102410> Samuel 24:10 (taketh away by justification that it should not condemn, by sanctification that it should not reign, by glorification that it should not be), thn< amJ artia> n, "the sin," great sin, original sin, tou~ ko>smou, "of the world," common to all, is most certain; but that he taketh it away from, beareth it for, pardoneth it unto, purgeth it out of, all and every man in the world, is not in the least manner intimated in the text, and is in itself exceeding false.
<430317>John 3:17 is by him in the next place urged, "God sent not his Son into the world to condemn the world, but that the world through him might be saved."
Ans. A notable anj tanak> lasiv, or eminent inversion of the word world in this place was before observed; like that of <430110>John 1:10, "He was in the world," or on the earth, a part of it, "and the world was made by him," the whole world, with all things therein contained, "and the world knew him not," or the most of men living in the world. So here, by the world, in the first place, that part of the world wherein our Savior conversed hath the name of the whole assigned unto it. In the second, you may take it for all and everyone in the world, if you please (though from the text it cannot be enforced); for the prime end of our Savior's coming was not to condemn any, but to save his own, much less to condemn all and everyone in the world, out of which he was to save his elect. In the third place, they only are designed whom God sent his Son on purpose to save, as the words eminently hold out. The saving of them who then are called the world was the very purpose and design of God in sending his Son. Now, that these are not all men, but only believers of Jews and Gentiles throughout the world, is evident: --
1. Because all are not saved, and the Lord hath said "he will do all his pleasure, and his purpose shall stand."
445
2. Because the most of men were at the instant actually damned. Did he send his Son that they might be saved?
3. Because Christ was appointed for the fall of some, <420234>Luke 2:34, and, therefore, not that all and everyone might be saved.
4. The end of Christ's actual exhibition and sending in the flesh is not opposite to any of God's eternal decrees, which were eternally fixed concerning the condemnation of some for their sins. Did he send his Son to save such? Doth he act contrary to his own purposes, or fail in his undertakings? The saved world is the people of God scattered abroad throughout the world.
<430442>John 4:42, and 1<620414> John 4:14, with <430651>John 6:51 (which was before considered), are also produced by Thomas More; in all which places Christ is called the "Savior of the world."
Ans. Christ is said to be the Savior of the world, either, first, because there is no other Savior for any in the world, and because he saves all that are saved, even the people of God (not the Jews only), all over the world; or, secondly, because he doth actually save all the world, and everyone in it. If in this latter way, vicisti, Mr. More; if in the former, me>nomen w]sper ejsme>n, -- "we are still where we were."
The urging of <431246>John 12:46, "I am come a light into the world," in this business, deserves to be noted, but not answered. The following places of <430316>John 3:16, 17, 1<620201> John 2:1, 2, have been already considered. Some other texts are produced, but so exceedingly wrested, strangely perverted, and so extremely useless to the business in hand, that I dare not make so bold with the reader's patience as once to give him a repetition of them.
And this is our defense and answer to the first principal argument of our opposers, our explication of all those texts of Scripture which they have wrested to support it, the bottom of their strength being but the ambiguity of one word. Let the Christian reader "Prove all things, and hold fast that which is good."
446
CHAPTER 4.
ANSWER TO THE SECOND GENERAL ARGUMENT FOR THE UNIVERSALITY OF REDEMPTION.
II. THE second argument, wherewith our adversaries make no less
flourish than with the former, is raised from those places of Scripture where there is mention made of all men and every man, in the business of redemption. With these bare and naked words, attended with swelling, vain expressions of their own, they commonly rather proclaim a victory than study how to prevail. Their argument needs not to be drawn to any head or form, seeing they pretend to plead from express words of Scripture. Wherefore we shall only consider the several places by them in this kind usually produced, with such enforcements of their sense from them as by the ablest of that persuasion have been used. The chief places insisted on are, 1<540204> Timothy 2:4, 6; 2<610309> Peter 3:9; <580209>Hebrews 2:9; 2<470514> Corinthians 5:14, 15; 1<461522> Corinthians 15:22; <450518>Romans 5:18.
For the use and signification of the word all in Scripture, so much hath been said already by many that it were needless for me to insist upon it. Something also to this purpose hath been spoken before, and that abundantly sufficient to manifest that no strength of argument can be taken from the word itself; wherefore I shall apply myself only to the examination of the particular places urged, and the objections from them raised: --
1. The first and chief place is, 1<540204> Timothy 2:4, 6,
"God will have all men to be saved, and come to the knowledge of the truth...... Christ gave himself a ransom for all, to be testified in due time."
Hence they draw this argument, Rem. Act. Synod: -- "If God will have all men to be saved, then Christ died for all; but God will have all men to be saved, and come to the knowledge of the truth: therefore, Christ died for all men."
447
Ans. The whole strength of this argument lies in the ambiguity of the word all, which being of various significations, and to be interpreted suitably to the matter in hand and the things and persons whereof it is spoken, the whole may be granted, or several propositions denied, according as the acceptation of the word is enforced on us. That all or all men do not always comprehend all and every man that were, are, or shall be, may be made apparent by near five hundred instances from the Scripture. Taking, then, all and all men distributively, for some of all sorts, we grant the whole; taking them collectively, for all of all sorts, we deny the minor, -- namely, that God will have them all to be saved. To make our denial of this appear to be an evident truth, and agreeable to the mind of the Holy Ghost in this place, two things must be considered: --
1. What is that will of God here mentioned, whereby he willeth all to be saved.
2. Who are the all of whom the apostle is in this place treating.
1. The will of God is usually distinguished into his will intending and his will commanding; or rather, that word is used in reference unto God in this twofold notion, --
(1.) For his purpose, what he will do;
(2.) For his approbation of what we do, with his command thereof. Let now our opposers take their option in whether signification the will of God shall be here understood, or how he willeth the salvation of all.
First, If they say he doth it "voluntate signi," with his will commanding, requiring, approving, then the sense of the words is this: -- "God commandeth all men to use the means whereby they may obtain the end, or salvation, the performance whereof is acceptable to God in any or all;" and so it is the same with that of the apostle in another place, "God commandeth all men everywhere to repent." Now, if this be the way whereby God willeth the salvation of all here mentioned, then certainly those all can possibly be no more than to whom he granteth and revealeth the means of grace; which are indeed a great many, but yet not the one hundredth part of the posterity of Adam. Besides, taking God's willing the salvation of men in this sense, we deny the sequel of the first proposition, -- namely, that Christ died for as many as God thus willeth
448
should be saved. The foundation of God's command unto men to use the means granted them is not Christ's dying for them in particular, but the connection which himself, by his decree, hath fixed between these two things, faith and salvation; the death of Christ being abundantly sufficient for the holding out of that connection unto all, there being enough in it to save all believers.
Secondly, If the will of God be taken for his efficacious will, the will of his purpose and good pleasure (as truly to me it seems exceedingly evident that that is here intended, because the will of God is made the ground and bottom of our supplications; as if in these our prayers we should say only, "Thy will be done," -- which is to have them all to be saved: now, we have a promise to receive of God "whatsoever we ask according to his will," 1<620322> John 3:22, 5:14; and therefore this will of God, which is here proposed as the ground of our prayers, must needs be his effectual or rather efficacious will, which is always accomplished); -- if it be, I say, thus taken, then certainly it must be fulfilled, and all those saved whom he would have saved; for whatsoever God can do and will do, that shall certainly come to pass and be effected. That God can save all (not considering his decree) none doubts; and that he will save all it is here affirmed: therefore, if these all here be all and everyone, all and everyone shall certainly be saved. "Let us eat and drink, for tomorrow we shall die." "Who hath resisted God's will?" <450919>Romans 9:19. "He hath done whatsoever he hath pleased," <19B503>Psalm 115:3. "He doeth according to his will in the army of heaven, and among the inhabitants of the earth," <270435>Daniel 4:35. If all, then, here be to be understood of all men universally, one of these two things must of necessity follow: -- either that God faileth of his purpose and intention, or else that all men universally shall be saved; which puts us upon the second thing considerable in the words, namely, who are meant by all men in this place.
2. By all men the apostle here intendeth all sorts of men indefinitely living under the gospel, or in these latter times, under the enlarged dispensation of the means of grace. That men of these times only are intended is the acknowledgment of Arminius himself, treating with Perkins about this place. The scope of the apostle, treating of the amplitude, enlargement, and extent of grace, in the outward administration thereof, under the gospel, will not suffer it to be denied. This he lays down as a foundation
449
of our praying for all, -- because the means of grace and the habitation of the church is now no longer confined to the narrow bounds of one nation, but promiscuously and indefinitely extended unto all people, tongues, and languages; and to all sorts of men amongst them, high and low, rich and poor, one with another. We say, then, that by the words all men are here intended only of all sorts of men, suitable to the purpose of the apostle, which was to show that all external difference between the sons of men is now taken away; which ex abundanti we farther confirm by these following reasons: --
First, The word all being in the Scripture most commonly used in this sense (that is, for many of all sorts), and there being nothing in the subjectmatter of which it is here affirmed that should in the least measure impel to another acceptation of the word, especially for a universal collection of every individual, we hold it safe to cleave to the most usual sense and meaning of it. Thus, our Savior is said to cure all diseases, and the Pharisees to tithe pan~ lac> anon, <421142>Luke 11:42.
Secondly, Paul himself plainly leadeth us to this interpretation of it; for after he hath enjoined us to pray for all, because the Lord will have all to be saved, he expressly intimates that by all men he understandeth men of all sorts, ranks, conditions, and orders, by distributing those all into several kinds, expressly mentioning some of them, as "kings and all in authority." Not unlike that expression we have, <242901>Jeremiah 29:1, 2,
"Nebuchadnezzar carried away all the people captive to Babylon, Jeconiah the king, and the queen, and the eunuchs, the princes of Judah and Jerusalem, the carpenters, and the smiths;"
where all the people is interpreted to be some of all sorts, by a distribution of them into the several orders, classes, and conditions whereof they were. No otherwise doth the apostle interpret the all men by him mentioned, in giving us the names of some of those orders and conditions whom he intendeth. "Pray for all men," saith he; that is, all sorts of men, as magistrates, all that are in authority, the time being now come wherein, without such distinctions as formerly have been observed, the Lord will save some of all sorts and nations.
450
Thirdly, We are bound to pray for all whom God would have to be saved. Now, we ought not to pray for all and everyone, as knowing that some are reprobates and sin unto death; concerning whom we have an express caution not to pray for them.
Fourthly, All shall be saved whom God will have to be saved; this we dare not deny, for "who hath resisted his will?" Seeing, then, it is most certain that all shall not be saved (for some shall stand on the left hand), it cannot be that the universality of men should be intended in this place.
Fifthly, God would have no more to be "saved" than he would have "come to the knowledge of the truth." These two things are of equal latitude, and conjoined in the text. But it is not the will of the Lord that all and everyone, in all ages, should come to the knowledge of the truth. Of old,
"he showed his word unto Jacob, his statutes and his judgments unto Israel. He hath not dealt so with any nation: and as for his judgments, they have not known them," <19E719>Psalm 147:19, 20.
If he would have had them all come to the knowledge of the truth, why did he show his word to some and not to others, without which they could not attain thereunto? "He suffered all nations" in former ages "to walk in their own ways," <441416>Acts 14:16, and "winked at the time of this ignorance," <441730>Acts 17:30, hiding the mystery of salvation from those former ages, <510126>Colossians 1:26, continuing the same dispensation even until this day in respect of some; and that because "so it seemeth good in his sight," <401125>Matthew 11:25, 26. It is, then, evident that God doth not will that all and everyone in the world, of all ages and times, should come to the knowledge of the truth, but only all sorts of men without difference; and, therefore, they only are here intended.
These, and the like reasons, which compel us to understand by all men, verse 4, whom God would have to be saved, men of all sorts, do also prevail for the same acceptation of the word all, verse 6, where Christ is said to give himself "a ransom for all;" whereunto you may also add all those whereby we before declared that it was of absolute necessity and just equity that all they for whom a ransom was paid should have a part and portion in that ransom, and, if that be accepted as sufficient, be set at liberty. Paying and accepting of a ransom intimate a commutation and
451
setting free of all them for whom the ransom is paid and accepted. By all, then, can none be understood but the redeemed, ransomed ones of Jesus Christ, -- such as, for him and by virtue of the price of his blood, are vindicated into the glorious liberty of the children of God; which, as some of all sorts are expressly said to be, <660509>Revelation 5:9 (which place is interpretative of this), so that all in the world universally are so is confessedly false.
Having thus made evident the meaning of the words, our answer to the objection (whose strength is a mere fallacy, from the ambiguous sense of the word all) is easy and facile. For if by all men, you mean the all in the text, that is, all sorts of men, we grant the whole, -- namely, that Christ died for all; but if by all men, you mean all universally, we absolutely deny the minor, or assumption, having sufficiently proved that there is no such all in the text.
The enforcing of an objection from this place, Thomas More, in his "Universality of Free Grace," makes the subject of one whole chapter. It is also one of the two places which he lays for the bottom and foundation of the whole building, and whereunto at a dead lift he always retires. Wherefore, I thought to have considered that chapter of his at large; but, upon second considerations, have laid aside that resolution, and that for three reasons: --
First, Because I desired not actum agere, to do that which hath already been done, especially the thing itself being such as scarce deserveth to be meddled with at all. Now, much about the time that I was proceeding in this particular, the learned work of Mr. Rutherford, f267 about the death of Christ, and the drawing of sinners thereby, came to my hand; wherein he hath fully answered that chapter of Mr. More's book; whither I remit the reader.
Secondly, I find that he hath not once attempted to meddle with any of those reasons and arguments whereby we confirm our answer to the objection from the place, and prove undeniably that by all men is meant only men of all sorts.
Thirdly, Because, setting aside those bare naked assertions of his own, whereby he seeks to strengthen his argument from and interpretation of
452
this place, the residue wherewith he flourisheth is a poor fallacy running through the whole; the strength of all his argumentations consisting in this, that by the all we are to pray for are not meant only all who are at present believers; which as no man in his right wits will affirm, so he that will conclude from thence, that because they are not only all present believers, therefore they are all the individuals of mankind, is not to be esteemed very sober. Proceed we, then, to the next place urged for the general ransom, from the word all, which is, --
2. 2<610309> Peter 3:9, "The Lord is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance." "The will of God," say some, "for the salvation of all, is here set down both negatively, that he would not have any perish, and positively, that he would have all come to repentance; now, seeing there is no coming to repentance nor escaping destruction, but only by the blood of Christ, it is manifest that that blood was shed for all."
Ans. Many words need not be spent in answer to this objection, wrested from the misunderstanding and palpable corrupting of the sense of these words of the apostle. That indefinite and general expressions are to be interpreted in an answerable proportion to the things whereof they are affirmed, is a rule in the opening of the Scripture. See, then, of whom the apostle is here speaking. "The Lord," saith he, "is long-suffering to usward, not willing that any should perish." Will not common sense teach us that us is to be repeated in both the following clauses, to make them up complete and full, -- namely, "Not willing that any of us should perish, but that all of us should come to repentance?" Now, who are these of whom the apostle speaks, to whom he writes? Such as had received "great and precious promises," 2<610104> Peter 1:4, whom he calls "beloved," 2<610301> Peter 3:1; whom he opposeth to the "scoffers" of the "last days," 2<610303> Peter 3:3; to whom the Lord hath respect in the disposal of these days; who are said to be "elect," <402422>Matthew 24:22. Now, truly, to argue that because God would have none of those to perish, but all of them to come to repentance, therefore he hath the same will and mind towards all and everyone in the world (even those to whom he never makes known his will, nor ever calls to repentance, if they never once hear of his way of salvation), comes not much short of extreme madness and folly. Neither is it of any weight to the contrary, that they were not all elect to whom Peter
453
wrote: for in the judgment of charity he esteemed them so, desiring them "to give all diligence to make their calling and election sure," 2<610110> Peter 1:10; even as he expressly calleth those to whom he wrote his former epistle, "elect," 2<610102> Peter 1:2, and a "chosen generation," as well as a "purchased people," 2<610209> Peter 2:9. I shall not need add anything concerning the contradictions and inextricable difficulties wherewith the opposite interpretation is accompanied (as, that God should will such to come to repentance as he cuts off in their infancy out of the covenant, such as he hateth from eternity, from whom he hideth the means of grace, to whom he will not give repentance, and yet knoweth that it is utterly impossible they should have it without his bestowing). The text is clear, that it is all and only the elect whom he would not have to perish. A place supposed parallel to this we have in <261823>Ezekiel 18:23, 32, which shall be afterward considered. The next is, --
3. <580209>Hebrews 2:9, "That he by the grace of God should taste death for every man."
Ans. That uJpe , "for every one," is here used for uJpe twn, "for all," by an enallage of the number, is by all acknowledged. The whole question is, who these all are, whether all men universally, or only all those of whom the apostle there treateth. That this expression, every man, is commonly in the Scripture used to signify men under some restriction, cannot be denied. So in that of the apostle, "Warning every man, and teaching every man," <510128>Colossians 1:28; that is, all those to whom he preached the gospel, of whom he is there speaking.
"The manifestation of the Spirit is given to every man to profit withal," 1<461207> Corinthians 12:7;
namely, to all and everyone of those who were endued with the gifts there mentioned, whether in the church at Corinth or elsewhere. The present place I have frequently met withal produced in the behalf of universal redemption, but never once had the happiness to find any endeavor to prove from the text, or any other way, that all here is to be taken for all and everyone, although they cannot but know that the usual acceptation of the word is against their purpose. Mr. More spends a whole chapter about this place; which I seriously considered, to see if I could pick out anything which might seem in the least measure to tend that way, -- namely, to the
454
proving that all and everyone are in that place by the apostle intended, -- but concerning any such endeavor you have deep silence. So that, with abundance of smooth words, he doth nothing in that chapter but humbly and heartily beg the thing in question; unto which his petition, though he be exceeding earnest, we cannot consent, and that because of these following reasons: --
First, To taste death, being to drink up the cup due to sinners, certainly for whomsoever our Savior did taste of it, he left not one drop for them to drink after him; he tasted or underwent death in their stead, that the cup might pass from them which passed not from him. Now, the cup of death passeth only from the elect, from believers; for whomsoever our Savior tasted death, he swallowed it up into victory.
Secondly, We see an evident appearing cause that should move the apostle here to call those for whom Christ died all, -- namely, because he wrote to the Hebrews, who were deeply tainted with an erroneous persuasion that all the benefits purchased by Messiah belonged alone to men of their nation, excluding all others; to root out which pernicious opinion, it behoved the apostle to mention the extent of free grace under the gospel, and to hold out a universality of God's elect throughout the world.
Thirdly, The present description of the all for whom Christ tasted death by the grace of God will not suit to all and everyone, or any but only the elect of God. For, <580210>Hebrews 2:10, they are called, "many sons to be brought to glory;" <580211>Hebrews 2:11, those that are "sanctified," his "brethren;" <580213>Hebrews 2:13, the "children that God gave him;" <580215>Hebrews 2:15, those that are "delivered from the bondage of death;" -- none of which can be affirmed of them who are born, live, and die the "children of the wicked one." Christ is not a captain of salvation, as he is here styled, to any but those that "obey him," <580509>Hebrews 5:9; righteousness coming by him "unto all and upon all them that believe," <450322>Romans 3:22. For these and the like reasons we cannot be induced to hearken to our adversaries' petition, being fully persuaded that by every one here is meant all and only God's elect, in whose stead Christ, by the grace of God, tasted death.
4. Another place is 2<470514> Corinthians 5:14, 15,
455
"For the love of Christ constraineth us; because we thus judge, that if one died for all, then were all dead: and that he died for all, that they which live should not henceforth live unto themselves, but unto him that died for them."
"Here," say they, "verse 14, you have two alls, which must be both of an equal extent. If all were dead, then Christ died for all, -- that is, for as many as were dead. Again; he died for all that must live unto him; but that is the duty of every one in the world: and therefore he died for them all. Farther; that all are all individuals is clear from verse 10, where they are affirmed to be all that must `appear before the judgment-seat of Christ;' from which appearance not any shall be exempted."
Ans. 1. Taking the words, as to this particular, in the sense of some of our adversaries, yet it doth not appear from the texture of the apostle's arguing that the two alls of 2<470514> Corinthians 5:14 are of equal extent. He doth not say that Christ died for all that were dead; but only, that all were dead which Christ died for: which proves no more than this, that all they for whom Christ died for were dead, with that kind of death of which he speaks. The extent of the words is to be taken from the first all, and not the latter. The apostle affirms so many to be dead as Christ died for; not that Christ died for so many as were dead. This the words plainly teach us: "If he died for all, then were all dead," -- that is, all he died for; so that the all that were dead can give no light to the extent of the all that Christ died for, being merely regulated by this.
2. That all and everyone are morally bound to live unto Christ, virtute praecepti, we deny; only they are bound to live to him to whom he is revealed, -- indeed only they who live by him, that have a spiritual life in and with him: all others are under previous obligations.
3. It is true, all and everyone must appear before the judgment-seat of Christ, -- he is ordained to be judge of the world; but that they are intended, 2<470510> Corinthians 5:10 of this chapter, is not true. The apostle speaks of us all, all believers, especially all preachers of the gospel; neither of which all men are. Notwithstanding, then, anything that hath been said, it no way appears that by all here is meant any but the elect of God, all believers; and that they only are intended I prove by these following reasons, drawn from the text: --
456
First, The resurrection of Christ is here conjoined with his death: "He died for them, and rose again." Now, for whomsoever Christ riseth, he riseth for their "justification," <450425>Romans 4:25; and they must be justified, <450834>Romans 8:34. Yea, our adversaries themselves have always confessed that the fruits of the resurrection of Christ are peculiar to believers.
Secondly, He speaks only of those who, by virtue of the death of Christ, "live unto him," 2<470515> Corinthians 5:15; who are "new creatures," 2<470517> Corinthians 5:17; "to whom the Lord imputeth not their trespasses," 2<470519> Corinthians 5:19; who "become the righteousness of God in Christ," 2<470521> Corinthians 5:21; -- which are only believers. All do not attain hereunto.
Thirdly, The article oiJ joined with pan> tev evidently restraineth that all to all of some sort. "Then were they all" (or rather all these) "dead." These all; -- what all? Even all those believers of whom he treats, as above.
Fourthly, All those of whom the apostle treats are proved to be dead, because Christ died for them: "If one died for all, then were all dead." What death is it which here is spoken of? Not a death natural, but spiritual; and of deaths which come under that name, not that which is in sin, but that which is unto sin. For, -- First, The greatest champions of the Arminian cause, as Vorstius and Grotius (on the place), convinced by the evidence of truth, acknowledge that it is a death unto sin, by virtue of the death of Christ, that is here spoken of; and accordingly held out that for the sense of the place. Secondly, It is apparent from the text; the intention of the apostle being to prove that those for whom Christ died are so dead to sin, that henceforth they should live no more thereunto, but to him that died for them. The subject he hath in hand is the same with that he handleth more at large, <450605>Romans 6:5-8, where we are said to be "dead unto sin," by being "planted together in the likeness of the death of Christ;" from whence, there as here, he presseth them to "newness of life." These words, then, "If Christ died for all, then were all dead," are concerning the death of them unto sin for whom Christ died, at least of those concerning whom he there speaketh; and what is this to the general ransom?
Fifthly, The apostle speaks of the death of Christ in respect of application. The effectualness thereof towards those for whom he died, to cause them to live unto him, is insisted on. That Christ died for all in
457
respect of application hath not yet by any been affirmed. Then must all live unto him, yea, live with him forevermore, if there be any virtue or efficacy in his applied oblation for that end. In sum, here is no mention of Christ's dying for any, but those that are dead to sin and live to him.
5. A fifth place urged to prove universal redemption from the word all, is 1<461522> Corinthians 15:22, "For as in Adam all die, even so in Christ shall all be made alive."
Ans. There being another place, hereafter to be considered, wherein the whole strength of the argument usually drawn from these words is contained, I shall not need to speak much to this, neither will I at all turn from the common exposition of the place. Those concerning whom Paul speaketh in this chapter are in this verse called all. Those are they who are implanted into Christ, joined to him, as the members to the head, receiving a glorious resurrection by virtue of his; thus are they by the apostle described. That Paul, in this whole chapter, discourseth of the resurrection of believers is manifest from the arguments which he bringeth to confirm it, being such as are of force only with believers. Taken they are from the resurrection of Christ, the hope, faith, customs, and expected rewards of Christians; all which, as they are of unconquerable power to confirm and establish believers in the faith of the resurrection, so they would have been, all and every one of them, exceedingly ridiculous had they been held out to the men of the world to prove the resurrection of the dead in general. Farther; the very word zwopoihqhs> ontai denotes such a living again as is to a good life and glory, a blessed resurrection; and not the quickening of them who are raised to a second death. The Son is said zwopoiein~ , <430521>John 5:21, to "quicken" and make alive (not all, but) "whom he will." So he useth the word again, <430663>John 6:63, "It is the Spirit, to< zwopoioun~ , that" (thus) "quickeneth;" in like manner, <450417>Romans 4:17. And not anywhere is it used to show forth that common resurrection which all shall have at the last day. All, then, who by virtue of the resurrection of Christ shall be made alive, are all those who are partakers of the nature of Christ; who, <450423>Romans 4:23, are expressly called "they that are Christ's," and of whom, <450420>Romans 4:20, Christ is said to be the "first-fruits;" and certainly Christ is not the first-fruits of the damned. Yea, though it be true that all and every one died in Adam, yet that it is here asserted (the apostle speaking of none but believers) is not true; and
458
yet, if it were so to be taken here, it could not prove the thing intended, because of the express limitation of the sense in the clause following. Lastly; granting all that can be desired, -- namely, the universality of the word all in both places, -- yet I am no way able to discern a medium that may serve for an argument to prove the general ransom.
6. <450518>Romans 5:18 is the last place urged in this kind, and by some most insisted on: "As by the offense of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life." It might suffice us briefly to declare that by all men in the latter place can none be understood but those whom the free gift actually comes upon unto justification of life; who are said, <450517>Romans 5:17, to "receive abundance of grace and of the gift of righteousness," and so to "reign in life by one, Jesus Christ;" and by his obedience to be "made righteous," <450519>Romans 5:19; which certainly, if anything be true and certain in the truth of God, all are not. Some believe not, -- "all men have not faith;" on some "the wrath of God abideth," <430336>John 3:36; upon whom, surely, grace doth not reign through righteousness to eternal life by Jesus Christ, as it doth upon all those on whom the free gift comes to justification, <450517>Romans 5:17. We might, I say, thus answer only; but seeing some, contrary to the clear, manifest intention of the apostle, comparing Adam and Christ, in the efficacy of the sin of the one unto condemnation, and of the righteousness of the other unto justification and life, in respect of those who are the natural seed of the one by propagation, and the spiritual seed of the other by regeneration, have labored to wrest this place to the maintenance of the error we oppose with more than ordinary endeavors and confidence of success, it may not be unnecessary to consider what is brought by them to this end and purpose: --
<450514>Romans 5:14. Adam is called tup> ov, the type and "figure of him that was to come;" not that he was an instituted type, ordained for that only end and purpose, but only that in what he was, and what he did, with what followed thereupon, there was a resemblance between him and Jesus Christ. Hence by him and what he did, by reason of the resemblance, many things, by way of opposition, concerning the obedience of Christ and the efficacy of his death, may be well represented. That which the apostle here prosecuteth this resemblance in (with the showing of many
459
diversities, in all which he exalteth Christ above his type) is this, that an alike though not an equal efficacy (for there is more merit and efficacy required to save one than to lose ten thousand) of the demerit, sin, disobedience, guilt, transgression of the one, to condemn, or bring the guilt of condemnation upon all them in whose room he was a public person (being the head and natural fountain of them all, they all being wrapped up in the same condition with him by divine institution), and the righteousness, obedience, and death of the other, for the absolution, justification, and salvation of all them to whom he was a spiritual head by divine institution, and in whose room he was a public person, is by him in divers particulars asserted. That these last were all and every one of the first, there is not the least mention. The comparison is solely to be considered intensively, in respect of efficacy, not extensively, in respect of object; though the all of Adam be called his many, and the many of Christ be called his all, as indeed they are, even all the seed which is given unto him.
Thomas More, in his "Universality of Free Grace," chap. 8, p. 41, lays down this comparison, instituted by the apostle, between Adam and Christ, as one of the main foundations of his universal redemption; and this (after some strange mixtures of truth and errors premised, which, to avoid tediousness, we let pass) he affirmeth to consist in four things: --
First, "That Adam, in his first sin and transgression, was a public person, in the room and place of all mankind, by virtue of the covenant between God and him; so that whatever he did therein, all were alike sharers with him. So also was Christ a public person in his obedience and death, in the room and place of all mankind, represented by him, even every one of the posterity of Adam."
Ans. To that which concerneth Adam, we grant he was a public person in respect of all his that were to proceed from him by natural propagation; that Christ also was a public person in the room of his, and herein prefigured by Adam. But that Christ, in his obedience, death, and sacrifice, was a public person, and stood in the room and stead of all and everyone in the world, of all ages and times (that is, not only of his elect and those who were given unto him of God, but also of reprobate persons, hated of God from eternity; of those whom he never knew, concerning whom, in
460
the days of his flesh, he thanked his Father that he had hid from them the mysteries of salvation; whom he refused to pray for; who were, the greatest part of them, already damned in hell, and irrevocably gone beyond the limits of redemption, before he actually yielded any obedience), is to us such a monstrous assertion as cannot once be apprehended or thought on without horror or detestation. That any should perish in whose room or stead the Son of God appeared before his Father with his perfect obedience; that any of those for whom he is a mediator and advocate, to whom he is a king, priest, and prophet (for all these he is, as he was a public person, a sponsor, a surety, and undertaker for them), should be taken from him, plucked out of his arms, his satisfaction and advocation in their behalf being refused; -- I suppose is a doctrine that will scarce be owned among those who strive to preserve the witness and testimony of the Lord Jesus.
But let us a little consider the reasons whereby Mr. More undertakes to maintain this strange assertion; which, as far as I can gather, are these, page 44: -- First, He stood not in the room only of the elect, because Adam lost not election, being not intrusted with it. Secondly, If he stood not in the room of all, then he had come short of his figure. Thirdly, It is said he was to restore all men, lost by Adam, <580209>Hebrews 2:9. Fourthly, He took flesh, was subjected to mortality, became under the law, and bare the sins of mankind. Fifthly, He did it in the room of all mankind, once given unto him, <451409>Romans 14:9; <502308>Philippians 2:8-11. Sixthly, Because he is called the "last Adam;" -- and, Seventhly, Is said to be a public person, in the room of all, ever since the "first Adam," 1<461545> Corinthians 15:45, 47; 1<540205> Timothy 2:5; Romans 5.
Ans. Never, surely, was a rotten conclusion bottomed upon more loose and tottering principles, nor the word of God more boldly corrupted for the maintenance of any error, since the name of Christian was known. A man would think it quite lost, but that it is so very easy a labor to remove such hay and stubble. I answer, then, to the first, that though Adam lost not election, and the eternal decrees of the Almighty are not committed to the keeping of the sons of men, yet in him all the elect were lost, whom Christ came to seek, whom he found, -- in whose room he was a public person. To the second, Christ is nowhere compared to Adam in respect of the extent of the object of his death, but only of the efficacy of his
461
obedience. The third is a false assertion; -- see our foregoing consideration of <580209>Hebrews 2:9. Fourthly, For his taking of flesh, etc., it was necessary he should do all this for the saving of his elect. He took flesh and blood because the children were partakers of the same. Fifthly, No such thing is once affirmed in the whole book of God, that all the sons of men were given unto Christ to redeem, so that he should be a public person in their room. Nay, himself plainly affirms the contrary, <431706>John 17:6, 9. Some only are given him out of the world, and those he saved; not one of them perisheth. The places urged hold out no such thing, nor anything like it. They will also afterward come under farther consideration. Sixthly, He is called the "last Adam" in respect of the efficacy of his death unto the justification of the seed promised and given unto him, as the sin of the "first Adam" was effectual to bring the guilt of condemnation on the seed propagated from him; which proves not at all that he stood in the room of all those to whom his death was never known, nor any ways profitable. Seventhly, That he was a public person is confessed: that he was so in the room of all is not proved, neither by what hath been already said, nor by the texts, that there follow, alleged, all which have been considered. This being all that is produced by Mr. More to justify his assertion, it may be an instance what weighty inferences he usually asserts from such weak, invalid premises. We cannot also but take notice, by the way, of one or two strange passages which he inserts into this discourse; whereof the first is, that Christ by his death brought all men out of that death whereinto they were fallen by Adam. Now, the death whereinto all fell in Adam being a death in sin, <490201>Ephesians 2:1-3, and the guilt of condemnation thereupon, if Christ freed all from this death, then must all and everyone be made alive with life spiritual, which only is to be had and obtained by Jesus Christ; which, whether that be so or not, whether to live by Christ be not the peculiar privilege of believers, the gospel hath already declared, and God will one day determine. Another strange assertion is, his affirming the end of the death of Christ to be his presenting himself alive and just before his Father; as though it were the ultimate thing by him intended, the Holy Ghost expressly affirming that
"he loved the church, and gave himself for it, that he might present it to himself a glorious church," <490525>Ephesians 5:25-27.
462
The following parallels, which he instituted between Adam and Christ, have nothing of proof in them to the business in hand, -- namely, that Christ was a public person, standing, in his obedience, in the room of all and everyone that were concerned in the disobedience of Adam. There is, I say, nothing at all of proof in them, being a confused medley of some truths and divers unsavory heresies. I shall only give the reader a taste of some of them, whereby he may judge of the rest, not troubling myself or others with the transcribing and reading of such empty vanities as no way relate to the business in hand.
First, then, In the second part of his parallel he affirms, "That when Christ finished his obedience, in dying and rising, and offering himself a sacrifice, and making satisfaction, it was, by virtue of the account of God in Christ, and for Christ with God (that is, accepted with God for Christ's sake), the death, resurrection, the sacrifice and satisfaction, and the redemption of all, -- that is, all and every one;" and therein he compares Christ to Adam in the performance of the business by him undertaken. Now, but that I cannot but with trembling consider what the apostle affirms, 2<530211> Thessalonians 2:11, 12, I should be exceedingly-amazed that any man in the world should be so far forsaken of sense, reason, faith, and all reverence of God and man, as to publish, maintain, and seek to propagate, such abominable, blasphemous, senseless, contradictious errors. That the death of Christ should be accepted of and accounted before God as the death of all, and yet the greatest part of these all be adjudged to eternal death in their own persons by the same righteous God; that all and everyone should arise in and with Jesus Christ, and yet most of them continue dead in their sins, and die for sin eternally; that satisfaction should be made and accepted for them who are never spared, nor shall be, one farthing of their debt; that atonement should be made by sacrifice for such as ever lie undelivered under wrath; that all the reprobates, Cain, Pharaoh, Ahab, and the rest, who were actually damned in hell, and under death and torments, then when Christ died, suffered, made satisfaction, and rose again, should be esteemed with God to have died, suffered, made satisfaction, and risen again with Christ; -- that, I say, such senseless contradictions, horrid errors, and abominable assertions, should be thus nakedly thrust upon Christians, without the least color, pretense, or show of proof, but the naked authority of him who hath already embraced such
463
things as these, were enough to make any man admire and be amazed, but that we know the judgments of God are ofttimes hid, and far above out of our sights.
Secondly, In the third of his parallels he goeth one step higher, comparing Christ with Adam in respect of the efficacy, effect, and fruit of his obedience. He affirms, "That as by the sin of Adam all his posterity were deprived of life, and fell under sin and death, whence judgment and condemnation passed upon all, though this be done secretly and invisibly, and in some sort inexpressibly" (what he means by secretly and invisibly, well I know not, -- surely he doth not suppose that these things might possibly be made the objects of our senses; and for inexpressibly, how that is, let <450512>Romans 5:12, with other places, where all this and more is clearly, plainly, and fully expressed, be judge whether it be so or no);" so," saith he, "by the efficacy of the obedience of Christ, all men without exception are redeemed, restored, made righteous, justified freely by the grace of Christ, through the redemption that is in Jesus Christ, the `righteousness that is by the faith of Jesus Christ' being `unto all,' <450322>Romans 3:22," (where the impostor wickedly corrupteth the word of God, like the devil, Matthew 4, by cutting off the following words, "and upon all that believe," both alls answering to believers). "What remains now but that all also should be saved? the Holy Ghost expressly affirming that those `whom God justifieth, he also glorifieth,'" <450830>Romans 8:30. "Solvite mortales animas, curisque levate." Such assertions as these, without any color of proof, doth this author labor to obtrude upon us. Now, that men should be restored, and yet continue lost; that they should be made righteous, and yet remain detestably wicked, and wholly abominable; that they should be justified freely by the grace of God, and yet always lie under the condemning sentence of the law of God; that the righteousness of God by the faith of Jesus Christ should be upon all unbelievers, -- are not only things exceedingly opposite to the gospel of Jesus Christ, but so absolutely at variance and distance one with another, that the poor salve of Mr. More's following cautions will not serve to heal their mutual wounds. I cannot but fear that it would be tedious and offensive to rake any longer in such a dunghill. Let them that have a mind to be captivated to error and falsehood by corruption of Scripture and denial of common sense and reason, because they cannot receive the truth in the love thereof, delight
464
themselves with such husks as these. What weaker arguments we have had, to maintain that Christ, in his obedience to the death, was a public person in the room of all and everyone, hath been already demonstrated. I shall now, by the reader's leave, a little transgress the rule of disputation, and, taking up the opposite part of the arguments, produce some few reasons and testimonies to demonstrate that our Savior Christ, in his obedience unto death, in the redemption which he wrought, and satisfaction which he made, and sacrifice which he offered, was not a public person in the room of all and every man in the world, elect and reprobate, believers and infidels, or unbelievers; which are briefly these: --
First, The seed of the woman was not to be a public person in the place, stead, and room of the seed of the serpent. Jesus Christ is the seed of the woman kat ejxoch>n, all the reprobates, as was before proved, are the seed of the serpent: therefore, Jesus Christ was not, in his oblation and suffering, when he brake the head of the father of the seed, a public person in their room.
Secondly, Christ, as a public person, representeth only them for whose sake he set himself apart to that office and employment wherein he was such a representative; but upon his own testimony, which we have, <431719>John 17:19, he set himself apart to the service and employment wherein he was a public person for the sakes only of some that were given him out of the world, and not of all and everyone: therefore, he was not a public person in the room of all.
Thirdly, Christ was a "surety," as he was a public person, <580722>Hebrews 7:22; but he was not a surety for all, -- for, first, All are not taken into that covenant whereof he was a surety, whose conditions are effected in all the covenantees, as before; secondly, None can perish for whom Christ is a surety, unless he be not able to pay the debt: -- therefore, he was not a public person in the room of all.
Fourthly, For whom he was a public person, in their rooms he suffered, and for them he made satisfaction, <235305>Isaiah 53:5, 6; but he suffered not in the stead of all, nor made satisfaction for all, -- for, first, Some must suffer themselves, which makes it evident that Christ did not suffer for them, <450833>Romans 8:33, 34; and, secondly, The justice of God requireth satisfaction from themselves, to the payment of the utmost farthing.
465
Fifthly, Jesus Christ, as a public person, did nothing in vain in respect of any for whom he was a public person; but many things which Christ, as a public person, did perform were altogether in vain and fruitless, in respect of the greatest part of the sons of men being under an incapability of receiving any good by anything he did, -- to wit, all that then were actually damned, in respect of whom, redemption, reconciliation, satisfaction, and the like, could possibly be no other than empty names.
Sixthly, If God were well pleased with his Son in what he did, as a public person, in his representation of others (as he was, <490502>Ephesians 5:2), then must he also be well pleased with them whom he did represent, either absolutely or conditionally; but with many of the sons of men God, in the representation of his Son, was not well pleased, neither absolutely nor conditionally, to wit, with Cain, Pharaoh, Saul, Ahab, and others, dead and damned before: therefore, Christ did not, as a public person, represent all.
Seventhly, For testimonies, see <431709>John 17:9; <402028>Matthew 20:28, 26:26-28; <411045>Mark 10:45; <580620>Hebrews 6:20; <235312>Isaiah 53:12; <431015>John 10:15; <581320>Hebrews 13:20; <400121>Matthew 1:21; <580217>Hebrews 2:17; <431151>John 11:51, 52; <442028>Acts 20:28; <490502>Ephesians 5:2, 23-25; <450833>Romans 8:33, 34.
466
CHAPTER 5.
THE LAST ARGUMENT FROM SCRIPTURE ANSWERED.
III. I COME, in the next place, to the third and last argument, drawn from
the Scripture, wherewith the Arminians and their successors (as to this point) do strive to maintain their figment of universal redemption; and it is taken from such texts of Scripture as seem to hold out the perishing of some of them for whom Christ died, and the fruitlessness of his blood in respect of divers for whom it was shed. And on this theme their wits are wonderfully luxuriant, and they are full of rhetorical strains to set out the unsuccessfulness and fruitlessness of the blood of Christ in respect of the most for whom it was shed, with the perishing of bought, purged, reconciled sinners. Who can but believe that this persuasion tends to the consolation of poor souls, whose strongest defense lieth in making vile the precious blood of the Lamb, yea, trampling upon it, and esteeming it as a common thing? But, friends, let me tell you, I am persuaded it was not so unvaluable in the eyes of his Father as to cause it to be poured out in vain, in respect of any one soul. But seeing we must be put to this defense, -- wherein we cannot but rejoice, it tending so evidently to the honor of our blessed Savior, -- let us consider what can be said by Christians (at least in name) to enervate the efficacy of the blood-shedding, of the death of him after whose name they desire to be called. Thus, then, they argue: --
"If Christ died for reprobates and those that perish, then he died for all and every one, for confessedly he died for the elect and those that are saved; but he died for reprobates, and them that perish: therefore," etc.
Ans. For the assumption, or second proposition of this argument, we shall do what we conceive was fit for all the elect of God to do, -- positively deny it (taking the death of Christ, here said to be for them, to be considered not in respect of its own internal worth and sufficiency, but, as it was intended by the Father and Son, in respect of them for whom he died). We deny, then, I say, that Christ, by the command of his Father, and with intention to make satisfaction for sins, did lay down his life for reprobates and them that perish.
467
This, then, they prove from <451415>Romans 14:15; 1<460811> Corinthians 8:11; 2<610201> Peter 2:1; <581029>Hebrews 10:29. Now, that no such thing as is pretended is proved from any of the places alleged, we shall show by the consideration of them in the order they are laid down in.
1. The first is <451415>Romans 14:15, "But if thy brother be grieved with thy meat, now walkest thou not charitably. Destroy not him with thy meat for whom Christ died."
Ans. Had we not experience of the nimbleness of our adversaries in framing arguments for their cause, I should despair to find their conclusion pressed out of this place; for what coherence or dependence, I beseech you, is here to be discerned? "The apostle exhorteth strong and sound believers to such a moderate use of Christian liberty that they do not grieve the spirit of the weak ones, that were believers also (professors, all called `saints, elect, believers, redeemed,' and so in charity esteemed), and so give them occasion of stumbling and falling off from the gospel: therefore, Jesus Christ died for all reprobates, even all those that never heard word nor syllable of him or the doctrine of the gospel." Must he not be very quick-sighted that can see the dependence of this inference on that exhortation of the apostle? But ye will say, "Is it not affirmed that he may perish for whom Christ died?'
Ans. In this place there is no such thing at all once mentioned or intimated; only others are commanded not to do that which goeth in a direct way to destroy him, by grieving him with their uncharitable walking. "But why should the apostle exhort him not to do that which he could no way do, if he that Christ died for could not perish?"
Ans. Though the one could not perish in respect of the event, the other might sinfully give occasion of perishing in respect of a procuring cause. May not a man be exhorted from attempting of that which yet if he should attempt he could not effect? No thanks to the soldier who ran a spear into the side of our dead Redeemer, that therewith he brake none of his bones. Besides, is everyone damned that one attempts to destroy, by grieving him with uncharitable walking? Such arguments as these are poor men of straw. And yet, notwithstanding, we do not deny but that many may perish, and that utterly, whom we, in our walking towards them and converse with them, are bound to conceive redeemed by Christ; even all being to be
468
thought so who are to be esteemed "saints and brethren," as the language of the Scripture is concerning the professors of the gospel. And this is most certain, that no one place makes mention of such to be bought or redeemed by our Savior, but those which had the qualification of being members of this visible church; which come infinitely short of all and everyone.
2. But let us see a second place, which is 1<460811> Corinthians 8:11,
"And through thy knowledge shall thy weak brother perish, for whom Christ died."
This seemeth to have more color, but really yieldeth no more strength to the persuasion for whose confirmation it is produced, than the former. A brother is said to perish for whom Christ died. That by perishing here is understood eternal destruction and damnation, I cannot apprehend. That which the apostle intimates whereby it is done, is eating of things offered to an idol, with conscience or regard of an idol, by the example of others who pretended to know that an idol was nothing, and so to eat freely of the things offered to them. That so doing was a sin in its own nature damnable, none can doubt. All sin is so; every time we sin, for anything that lieth in us, we perish, we are destroyed. So did the eater of things offered to idols. But that God always revengeth sin with damnation on all in whom it is, we deny; he hath otherwise revealed himself in the blood of Jesus Christ. That every such a one did actually perish eternally, as well as meritoriously, cannot be proved. Besides, he that is said to perish is called a brother, -- that is, a believer; we are brethren only by faith, whereby we come to have one Father. As he is said to be a brother, so Christ is said to die for him. That a true believer cannot finally perish may easily be proved; therefore, he who doth perish is manifestly declared never to have been any: "They went out from us, because they were not of us." If any perish, then, he was never a true believer. How, then, is he said to be a brother? Because he is so in profession, so in our judgment and persuasion; it being meet for us to think so of them all. As he is said to be a brother, so Christ is said to die for him, even in that judgment which the Scripture allows to us of men. We cannot count a man a brother, and not esteem that Christ died for him; we have no brotherhood with reprobates. Christ died for all believers, John 17. So we esteem all men walking in the
469
due profession of the gospel, not manifesting the contrary; yet of these, that many may perish none ever denied. Farther; this, so shall he perish, referreth to the sin of him that layeth the offense; for aught that lieth in him, he ruins him irrecoverably. Hence see their argument: -- "The apostle telleth persons walking offensively, that by this abusing their liberty, others will follow them, to the wounding of their conscience and ruin, who are brethren, acknowledged so by you, and such as for whom Christ died: therefore, Christ died for all the reprobates in the world. `Is it just and equal,' saith the apostle, `that ye should do such things as will be stumbling-blocks in the way of the weak brother, at which he might stumble and fall?' therefore, Christ died for all." We do not deny but that some may perish, and that eternally, concerning whom we ought to judge that Christ died for them, whilst they live and converse with us according to the nile of the gospel.
3. The next place is much insisted on, -- namely, 2<610201> Peter 2:1,
"There shall be false teachers, denying the Lord that bought them, and bringing upon themselves swift destruction."
All things here, as to any proof of the business in hand, are exceedingly dark, uncertain, and doubtful. Uncertain, that by the Lord is meant the Lord Christ, the word in the original being Despo>thv, seldom or never ascribed to him; uncertain, whether the purchase or buying of these false teachers refer to the eternal redemption by the blood of Christ, or a deliverance by God's goodness from the defilement of the world in idolatry, or the like, by the knowledge of the truth, -- which last the text expressly affirms; uncertain, whether the apostle speaketh of this purchase according to the reality of the thing, or according to their apprehension and their profession.
On the other side, it is most certain, -- First, That there are no spiritual distinguishing fruits of redemption ascribed to these false teachers, but only common gifts of light and knowledge, which Christ hath purchased for many for whom he did not make his soul a ransom. Secondly, That, according to our adversaries, the redemption of any by the blood of Christ cannot be a peculiar aggravatior of the sins of any, because they say he died for all; and yet this buying of the false teachers is held out as an aggravation of their sin in particular.
470
Of the former uncertainties, whereon our adversaries build their inference of universal redemption (which yet can by no means be wire-drawn thence, were they most certain in their sense), I shall give a brief account, and then speak something as to the proper intendment of the place.
For the first, It is most uncertain whether Christ, as mediator, be here intended by Lord or no. There is not anything in the text to enforce us so to conceive, nay, the contrary seems apparent, --
First, Because in the following verses, God only, as God, with his dealings towards such as these, is mentioned; of Christ not a word. Secondly, The name Despot> hv, properly "Herus," attended by dominion and sovereignty, is not usually, if at all, given to our Savior in the New Testament; he is everywhere called Kur> iov, nowhere clearly Despo>thv, as is the Father, <420229>Luke 2:29, <440424>Acts 4:24, and in divers other places. Besides, if it should appear that this name were given our Savior in any one place, doth it therefore follow that it must be so here? nay, is the name proper for our Savior, in the work of redemption? Despot> hv is such a Lord or Master as refers to servants and subjection; the end of Christ's purchasing any by his blood being in the Scripture always and constantly expressed in other terms, of more endearment. It is, then, most uncertain that Christ should be here understood by the word Lord.
[Secondly], But suppose he should, it is most uncertain that by buying of these false teachers is meant his purchasing of them with the ransom of his blood; for, -- First, The apostle insisteth on a comparison with the times of the Old Testament, and the false prophets that were then amongst the people, backing his assertion with divers examples out of the Old Testament in the whole chapter following. Now, the word agj oraz> w, here used, signifieth primarily the buying of things; translatitiously, the redemption of persons; -- and the word hdP; ; in the Old Testament, answering thereunto, signifieth any deliverance, as <050708>Deuteronomy 7:8, 15:15, <241521>Jeremiah 15:21, with innumerable other places: and, therefore, some such deliverance is here only intimated. Secondly, Because here is no mention of blood, death, price, or offering of Jesus Christ, as in other places, where proper redemption is treated on; especially, some such expression is added where the word agj oraz> w is used to express it, as 1<460620> Corinthians 6:20, <660509>Revelation 5:9, which otherwise holds out of itself
471
deliverance in common from any trouble. Thirdly, The apostle setting forth at large the deliverance they had had, and the means thereof, verse 20, affirms it to consist in the "escaping of the pollutions of the world," as idolatry, false worship, and the like, "through the knowledge of the Lord and Savior Jesus Christ;" plainly declaring that their buying was only in respect of this separation from the world, in respect of the enjoyment of the knowledge of the truth; but of washing in the blood of the Lamb, he is wholly silent. Plainly, there is no purchase mentioned of these false teachers, but a deliverance, by God's dispensations towards them, from the blindness of Judaism or Paganism, by the knowledge of the gospel; whereby the Lord bought them to be servants to him, as their supreme head. So that our adversaries' argument from this place is this: -- "God the Lord, by imparting the knowledge of the gospel, and working them to a professed acknowledgment of it and subjection unto it, separated and delivered from the world divers that were saints in show, -- really wolves and hypocrites, of old ordained to condemnation: therefore, Jesus Christ shed his blood for the redemption and salvation of all reprobates and damned persons in the whole world." Who would not admire our adversaries' chemistry?
Thirdly, Neither is it more certain that the apostle speaketh of the purchase of the wolves and hypocrites, in respect of the reality of the purchase, and not rather in respect of that estimation which others had of them, -- and, by reason of their outward seeming profession, ought to have had, -- and of the profession that themselves made to be purchased by him whom they pretended to preach to others; as the Scripture saith [of Ahaz], "The gods of Damascus smote him," because he himself so imagined and professed, 2<142823> Chronicles 28:23. The latter hath this also to render it probable, -- namely, that it is the perpetual course of the Scripture, to ascribe all those things to everyone that is in the fellowship of the church which are proper to them only who are true spiritual members of the same; as to be saints, elect, redeemed, etc. Now, the truth is, from this their profession, that they were bought by Christ, might the apostle justly, and that according to the opinion of our adversaries, press these false teachers, by the way of aggravating their sin. For the thing itself, their being bought, it could be no more urged to them than to heathens and infidels that never heard of the name of the Lord Jesus.
472
Now, after all this, if our adversaries can prove universal redemption from this text, let them never despair of success in anything they undertake, be it never so absurd, fond, or foolish. But when they have wrought up the work already cut out for them, and proved, -- first, That by the Lord is meant Christ as mediator; secondly, That by buying is meant spiritual redemption by the blood of the Lamb; thirdly, That these false teachers were really and effectually so redeemed, and not only so accounted because of the church; fourthly, That those who are so redeemed may perish, contrary to the express Scripture, <661404>Revelation 14:4; fifthly, Manifest the strength of this inference, "Some in the church who have acknowledged Christ to be their purchaser, fall away to blaspheme him, and perish forever: therefore, Christ bought and redeemed all that ever did or shall perish;" sixthly, That that which is common to all is a peculiar aggravation to the sin of any one more than others; -- I will assure them they shall have more work provided for them, which themselves know for a good part already where to find.
4. The last place produced for the confirmation of the argument in hand is <581029>Hebrews 10:29,
"Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace?"
"Nothing," say our adversaries, "could be affirmed of all this concerning apostates, -- namely, `That they have trodden under foot,' etc., unless the blood of Christ was in some sense shed for them."
Ans. The intention of the apostle in this place is the same with the general aim and scope of the whole epistle, -- to persuade and urge the Jews, who had embraced the doctrine of the gospel, to perseverance and continuance therein. This, as he doth perform in other places, with divers and various arguments, -- the most of them taken from a comparison at large instituted between the gospel in its administration, and those legal shadows which, before their profession, they lived under and were in bondage unto, -- so here he urgeth a strong argument to the same purpose "ab incommode, seu effectu pernicioso," from the miserable, dangerous effects and consequences of the sin of backsliding, and willful renunciation
473
of the truth known and professed, upon any motives and inducements whatsoever; which he assureth [them] to be no less than a total casting off and depriving themselves of all hopes and means of recovery, with dreadful horror of conscience in expectation of judgment to come, <581026>Hebrews 10:26, 27. Now, this he confirms, as his manner is in this epistle, from some thing, way, and practice which was known to them, and wherewith they were all acquainted by that administration of the covenant under which they had before lived, in their Judaism; and so makes up his inference from a comparison of the less; taking his example from the punishment due, by God's own appointment, to all them who transgressed Moses' law in such a manner as apostates sin against the gospel, -- that is, "with an high hand," or "presumptuously:" for such a one was to die without mercy, <041530>Numbers 15:30, 31. Whereupon, having abundantly proved that the gospel, and the manifestation of grace therein, is exceedingly preferred to and exalted above the old ceremonies of the law, he concludes that certainly a much sorer punishment (which he leaves to their judgment to determine) awaits for them who willfully violate the holy gospel, and despise the declaration of grace therein contained and by it revealed; which farther also to manifest, he sets forth the nature and quality of this sin in all such as, professing redemption and deliverance by the blood of Christ, shall willfully cast themselves thereinto. "It is," saith he, "no less than to tread under foot or contemn the Son of God; to esteem the blood of the covenant, by which he was set apart and sanctified in the profession of the gospel, to be as the blood of a vile man; and thereby to do despite to the Spirit of grace." This being (as is confessed) the plain meaning and aim of the apostle, we may observe sundry things, for the vindication of this place from the abuse of our adversaries; as, --
First, He speaketh here only of those that were professors of the faith of the gospel, separated from the world, brought into a church state and fellowship, professing themselves to be sanctified by the blood of Christ, receiving and owning Jesus Christ as the Son of God, and endued with the gifts of the Holy Spirit, as <580604>Hebrews 6:4, 5. Now, it is most certain that these things are peculiar only to some, yea to a very few, in comparison of the universality of the sons of men; so that what is affirmed of such only can by no means be so extended as to be applied unto all. Now, if anyone may be exempted, universal redemption falleth to the ground; from the
474
condition of a very few, with such qualifications as the multitude have not, nothing can be concluded concerning all.
Secondly, The apostle doth neither declare what hath been nor assert what may be, but only adds a commination upon a supposition of a thing; his main aim being to deter from the thing rather than to signify that it may be, by showing the misery that must needs follow if it should so come to pass. When Paul told the soldiers, <442731>Acts 27:31, that if the mariners fled away in the boat they could not be saved, he did not intend to signify to them that, in respect of the event, they should be drowned, for God had declared the contrary unto him the night before, and he to them; but only to exhort them to prevent that which of itself was a likely way for their ruin and perishing. Neither shall the Remonstrants, with all their rhetoric, ever persuade us that it is in vain and altogether fruitless to forewarn men of an evil, and to exhort them to take heed of those ways whereby it is naturally, and according to the order among the things themselves, to be incurred; although, in respect of the purpose of God, the thing itself have no futurition, nor shall ever come to pass. A commination of the judgment due to apostasy, being an appointed means for the preserving of the saints from that sin, may be held out to them, though it be impossible the elect should be seduced. Now, that Paul here deals only upon a supposition (not giving being to the thing, but only showing the connection between apostasy and condemnation, thereby to stir up all the saints to "take heed lest there should be in any of them an evil heart of unbelief in departing from the living God") is apparent from <442726>Acts 27:26, where he makes an entrance upon this argument and motive to perseverance: "For if we sin wilfully." That believers may do so, he speaks not one word; but if they should do so, he shows what would be the event; -- as, that the soldiers in the ship should perish, Paul told them not; but yet showed what must needs come to pass if the means of prevention were not used. Now, if this be the intention of the apostle, as it is most likely, by his speaking in the first person, "If we sin wilfully," then not anything in the world can be hence concluded either for the universality of redemption or the apostasy of saints, to both which ends this place is usually urged; for "suppositio nil ponit in esse."
Thirdly, It is most certain that those of whom he speaks did make profession of all those things whereof here is mention, -- namely, that
475
Jesus Christ was the Son of God, that they were sanctified by the blood of the covenant, and enlightened by the Spirit of grace; yea, as is apparent from the parallel place, <580604>Hebrews 6:4, 5, had many gifts of illumination; besides their initiation by baptism, wherein open profession and demonstration was made of these things. So that a renunciation of all these, with open detestation of them, as was the manner of apostates, accursing the name of Christ, was a sin of so deep an abomination, attended with so many aggravations, as might well have annexed to it this remarkable commination, though the apostates never had themselves any true effectual interest in the blood of Jesus.
Fourthly, That it was the manner of the saints, and the apostles themselves, to esteem of all baptized, initiated persons, ingrafted into the church, as sanctified persons; so that, speaking of backsliders, he could not make mention of them any otherwise than as they were commonly esteemed to be, and at that time, in the judgment of charity, were to be considered. Whether they were true believers or no, but only temporary, to whom this argument against apostasy is proposed, according to the usual manner of speech used by the Holy Ghost, they could not be otherwise described.
Fifthly, If the text be interpreted positively, and according to the truth of the thing itself, in both parts thereof (namely,
1. That those of whom the apostle speaketh were truly sanctified;
2. That such may totally perish), then these two things will inevitably follow, -- first, That faith and sanctification are not the fruit of election; secondly, That believers may fall finally from Christ; -- neither of which I as yet find to be owned by our new Universalists, though both contended for by our old Arminians.
Sixthly, There is nothing in the text of force to persuade that the persons here spoken of must needs be truly justified and regenerated believers, much less that Christ died for them; which comes in only by strained consequences. One expression only seems to give any color hereunto, -- that they were said to be "sanctified by the blood of the covenant." Now, concerning this, if we do but consider, -- first, The manner and custom of the apostles writing to the churches, calling them all "saints" that were
476
called, -- ascribing that to everyone that belonged only to some; secondly, That these persons were baptized, (which ordinance among the ancients was sometimes called fwtismo>v, "illumination," sometimes agJ iasmov> , "sanctification,") wherein, by a solemn aspersion of the symbol of the blood of Christ, they were externally sanctified, separated, and set apart, and were by all esteemed as saints and believers; thirdly, The various significations of the word agJ iaz> w (here used) in the Scripture, whereof one most frequent is, to consecrate and set apart to any holy use, as 2<142933> Chronicles 29:33, <031604>Leviticus 16:4; f268 fourthly, That Paul useth in this epistle many words and phrases in a temple sense, alluding, in the things and ways of the Christian church, unto the old legal observances; fifthly, That supposed and professed sanctity is often called so, and esteemed to be so indeed; -- if, I say, we shall consider these things, it will be most apparent that here is indeed no true, real, internal, effectual sanctification, proper to God's elect, at all intimated, but only a common external setting apart (with repute and esteem of real holiness) from the ways of the world and customs of the old synagogue, to an enjoyment of the ordinance of Christ representing the blood of the covenant. So that this commination being made to all so externally and apparently sanctified, to them that were truly so it declared the certain connection between apostasy and condemnation; thereby warning them to avoid it, as Joseph [was] warned to flee into Egypt, lest Herod should slay the child; which yet, in respect of God's purpose, could not be effected. In respect of them that were only apparently so, it held out the odiousness of the sin, with their own certain inevitable destruction if they fell into it; which it was possible they might do.
And thus, by the Lord's assistance, have I given you, as I hope, a clear solution to all the arguments which heretofore the Arminians pretended to draw from the Scripture in the defense of their cause; some other sophisms shall hereafter be removed. But because of late we have had a multiplication of arguments on this subject, some whereof, at least in form, appear to be new, and may cause some trouble to the unskillful, I shall, in the next place, remove all those objections which Thomas More, in his book of the "Universality of Free Grace," hath gathered together against our main thesis, of Christ's dying only for the elect, which himself puts together in one bundle, chap. 26., and calleth them reasons.
477
CHAPTER 6.
An answer to the twentieth chapter of the book entitled, "The Universality of God's Free Grace," etc., being a collection of all the arguments used by the author throughout the whole book to prove the universality of redemption.
THE title pretends satisfaction to them who desire to have reason satisfied: which, that it is a great undertaking, I easily grant; but for the performance of it, "hic labor, hoc opus" That ever Christian reason, rightly informed by the word of God, should be satisfied with any doctrine so discrepant from the word, so full of contradiction in itself and to its own principles, as the doctrine of universal redemption is, I should much marvel. Therefore, I am persuaded that the author of the arguments following (which, lest you should mistake them for others, he calleth reasons) will fail of his intention with all that have so much reason as to know how to make use of reason, and so much grace as not to love darkness more than light. The only reason, as far as I can conceive, why he calls this collection of all the arguments and texts of Scripture which he had before cited and produced at large so many reasons, being a supposal that he hath given them a logical, argumentative form in this place, I shall briefly consider them; and, by the way, take notice of his skill in a regular framing of arguments, to which here he evidently pretends. His first reason, then, is as followeth: --
I. "That which the Scripture oft and plainly affirmeth in plain words is
certainly true and to be believed, <202220>Proverbs 22:20, 21; <230820>Isaiah 8:20; 2<610119> Peter 1:19, 20;
"But that Jesus Christ gave himself a ransom, and by the grace of God tasted death for every man, is oft and plainly affirmed in Scripture, as is before shown, 2 Peter 7 to 8:
"Therefore, the same is certainly a truth to be believed, <432031>John 20:31, <442627>Acts 26:27."
First, The proposition of this argument is clear, evident, and acknowledged by all professing the name of Christ; but yet universally with this caution
478
and proviso, that by the Scripture affirming any thing in plain words that is to be believed, you understand the plain sense of those words, which is clear by rules of interpretation so to be. It is the thing signified that is to be believed, and not the words only, which are the sign thereof; and, therefore, the plain sense and meaning is that which we must inquire after, and is intended when we speak of believing plain words of the Scripture. But now if by plain words you understand the literal importance of the words, which may perhaps be figurative, or at least of various signification, and capable of extension or restriction in the interpretation, then there is nothing more false than this assertion; for how can you then avoid the blasphemous folly of the Anthropomorphites, assigning a body and human shape unto God, the plain words of the Scripture often mentioning his eyes, hands, ears, etc., it being apparent to every child that the true importance of those expressions answers not at all their gross carnal conception? Will not also transubstantiation, or its younger brother consubstantiation, be an article of our creed? With this limitation, then, we pass the proposition, with the places of Scripture brought to confirm it; only with this observation, that there is not one of them to the purpose in hand, -- which, because they do not relate to the argument in consideration, we only leave to men's silent judgments.
Secondly, The assumption, or minor proposition, we absolutely deny as to some part of it; as that Christ should be said to give himself a ransom for every man, it being neither often, nor once, nor plainly, nor obscurely affirmed in the Scripture, nor at all proved in the place referred unto: so that this is but an empty flourishing. For the other expression, of "tasting death for every man," we grant that the words are found <580209>Hebrews 2:9; but we deny that every man doth always necessarily signify all and every man in the world. Nouqetoun~ tev pan> ta an] qrwpon kai< didas> kontev pan> ta an] qrwpon, <510128>Colossians 1:28, -- "Warning every man, and teaching every man." Every man is not there every man in the world; neither are we to believe that Paul warned and taught every particular man, for it is false and impossible. So that every man, in the Scripture, is not universally collective of all of all sorts, but either distributive, for some of all sorts, or collective, with a restriction to all of some sort; as in that of Paul, every man, was only of those to whom he had preached the gospel. Secondly, In the original there is only uJper< panto>v, for every, without
479
the substantive man, which might be supplied by other words as well as man, -- as elect, or believer.
Thirdly, That every one is there clearly restrained to all the members of Christ, and the children by him brought to glory, we have before declared. So that this place is no way useful for the confirmation of the assumption, which we deny in the sense intended; and are sure we shall never see a clear, or so much as a probable, testimony for the confirming of it.
To the conclusion of the syllogism, the author, to manifest his skill in disputing in such an argumentative way as he undertaketh, addeth some farther proofs. Conscious, it seems, he was to himself that it had little strength from the propositions from which it is enforced; and, therefore, thought to give some new supportments to it, although with very ill success, as will easily appear to anyone that shall but consult the places quoted, and consider the business in hand. In the meantime, this new logic, of filing proofs to the conclusion which are suitable to neither proposition, and striving to give strength to that by new testimony which it hath not from the premises, deserves our notice in this age of learned writers. "Heu quantum est sapere." Such logic is fit to maintain such divinity. And so much for the first argument.
II. "Those whom Jesus Christ and his apostles, in plain terms, without
any exception or restraint, affirm that Christ came to save, and to that end died, and gave himself a ransom for, and is a propitiation for their sin, he certainly did come to save, and gave himself a ransom for them, and is the propitiation for their sins, <402624>Matthew 26:24; <430638>John 6:38; 1<461503> Corinthians 15:3, 4; <581007>Hebrews 10:7; <430838>John 8:38, 45; 2<610116> Peter 1:16; <580203>Hebrews 2:3, 4;
"But Jesus Christ and his apostles have, in plain terms, affirmed that `Christ came to save sinners,' 1<540115> Timothy 1:15; the `world,' <430317>John 3:17; that he died for the `unjust,' 1<600318> Peter 3:18; the `ungodly,' <450506>Romans 5:6; for `every man,' <580209>Hebrews 2:9; `gave himself a ransom for all men,' 1<540206> Timothy 2:6; and is the `propitiation for the sins of the whole world,' 1<620202> John 2:2; and every one of these affirmations without any exception or restraint, all being unjust, ungodly, sinners, and men, and of the world, <450310>Romans 3:10, 19, 20, 23; <490201>Ephesians 2:1-3; <560303>Titus 3:3; <430304>John 3:4, 6:
480
"Therefore, Jesus Christ came to save, died, and gave himself a ransom for all men, and is the propitiation for their sins, <430129>John 1:29."
To the proposition of this argument I desire only to observe, that we do not affirm that the Scripture doth, in any place, lay an exception or restraint upon those persons for whom Christ is said to die, as though in one place it should be affirmed he died for all men, and in another some exception against it, as though some of those all men were excluded, -- which were to feign a repugnancy and contradiction in the word of God; only, we say, one place of Scripture interprets another, and declares that sense which before in one place was ambiguous and doubtful. For instance: when the Scripture showeth that Christ died or gave himself a ransom for all, we believe it; and when, in another place, he declares that all to be his church, his elect, his sheep, all believers, -- some of all sorts, out of all kindreds, and nations, and tongues, under heaven; this is not to lay an exception or restraint upon what was said of all before, but only to declare that the all for which he gave himself for a ransom were all his church, all his elect, all his sheep, some of all sorts: and so we believe that he died for all. With this observation we let pass the proposition, taking out its meaning as well as the phrase whereby it is expressed will afford it, together with the vain flourish and pompous show of many texts of Scripture brought to confirm it, whereof not one is anything to the purpose; so that I am persuaded he put down names and figures at a venture, without once consulting the texts, having no small cause to be confident that none would trace him in his flourish, and yet that some eyes might dazzle at his supernumerary quotations. Let me desire the reader to turn to those places, and if anyone of them be anything to the purpose or business in hand, let the author's credit be of weight with him another time. O let us not be as many, who corrupt the word of God! But perhaps it is a mistake in the impression, and for <402624>Matthew 26:24, he intends <402628>Matthew 26:28, where Christ is said to shed his blood for many. In John 6, he mistook <430638>John 6:38 for <430639>John 6:39, where our Savior affirms that he came to save that which his Father gave him, -- that none should be lost; which certainly are the elect. In 1<461503> Corinthians 15:3, 4, he was not much amiss, the apostle conjoining in those verses the death and resurrection of Christ, which he saith was for us; and how far this
481
advantageth his cause in hand, we have before declared. By <581007>Hebrews 10:7, I suppose he meant verse 10 of the chapter, affirming that by the will of God, which Christ came to do, we are sanctified, even through the offering of the body of Jesus, -- ascribing our sanctification to his death, which is not effected in all and every one; though perhaps he may suppose the last clause of the verse, "once for all," to make for him. But some charitable man, I hope, will undeceive him, by letting him know the meaning of the word efj ap> ax. The like may be observed of the other places, -- that in them is nothing at all to the proposition in hand, and nigh them at least is enough to evert it. And so his proposition in sum is: -- "All those for whom the Scripture affirms that Christ did die, for them he died;" which is true, and doubtless granted.
The assumption affirms that Christ and his apostles in the Scriptures say that he died to save sinners, unjust, ungodly, the world, all; whereupon the conclusion ought barely to be, "Therefore Christ died for sinners, unjust, ungodly, the world, and the like." To which we say, -- First, That this is the very same argument, for substance, with that which went before, as also are some of those that follow; only some words are varied, to change the outward appearance, and so to make show of a number. Secondly, That the whole strength of this argument lies in turning indefinite propositions into universals, concluding that because Christ died for sinners, therefore he died for all sinners; because he died for the unjust, ungodly, and the world, that therefore he died for everyone that is unjust, or ungodly, and for every one in the world; because he died for all, therefore for all and every one of all sorts of men. Now, if this be good arguing, I will furnish you with some more such arguments against you have occasion to use them: -- First, God "justifieth the ungodly," <450405>Romans 4:5; therefore, he justifieth everyone that is ungodly. Now, "whom he justifieth, them he also glorifieth;" and therefore every ungodly person shall be glorified. Secondly, When Christ came, "men loved darkness rather than light," <430319>John 3:19; therefore, all men did so, and so none believed. Thirdly, "The world knew not Christ," <430110>John 1:10; therefore, no man in the world knew him. Fourthly, "The whole world lieth in wickedness," 1<620519> John 5:19; therefore, everyone in the world doth so. Such arguments as these, by turning indefinite propositions into universals, I could easily furnish you withal, for any purpose that you will
482
use them to. Thirdly, If you extend the words in the conclusion no farther than the intention of them in the places of Scripture recited in the assumption, we may safely grant the whole, -- namely, that Christ died for sinners and the world, for sinful men in their several generations living therein; but if you intend a universality collective of all in the conclusion, then the syllogism is sophistical and false, no place of Scripture affirming so much that is produced, the assignation of the object of the death of Christ in them being in terms indefinite, receiving light and clearness for a more restrained sense in those places where they are expounded to be meant of all his own people, and the children of God scattered throughout the world. Fourthly, For particular places of Scripture urged, 1<540115> Timothy 1:15; 1<600318> Peter 3:18; <450506>Romans 5:6, in the beginning of the assumption, are not at all to the purpose in hand. <430317>John 3:17; <580209>Hebrews 2:9; 1<620202> John 2:2, have been already considered. <450310>Romans 3:10, 19, 20, 23; <490201>Ephesians 2:1-3; <560303>Titus 3:3; <430304>John 3:4, 6, added in the close of the same proposition, prove that all are sinners and children of wrath; but of Christ's dying for all sinners, or for all those children of wrath, there is not the least intimation. And this may suffice in answer to the first two arguments, which might easily be retorted upon the author of them, the Scripture being full and plain to the confirmation of the position which he intends to oppose.
III. "That which the Scripture layeth forth as one end of the death of
Christ, and one ground and cause of God's exalting Christ to be the Lord and Judge of all, and of the equity of his judging, that is certainly to be believed, <191206>Psalm 12:6, 18:130, 119:4;
"But the Scripture layeth forth this for one end of the death and resurrection of Christ, that he might be the Lord of all, <451409>Romans 14:9; 2<470514> Corinthians 5:14, 15. And for that cause (even his death and resurrection) hath God exalted him to be the Lord and Judge of all men, and his judgments shall be just, <451409>Romans 14:9, 11, 12; 2<470510> Corinthians 5:10; <502007>Philippians 2:7-11; <441731>Acts 17:31; <450216>Romans 2:16:
"Therefore, that Christ so died, and rose again for all, is a truth to be believed, 1<540206> Timothy 2:6?
First, The unlearned framing of this argument, the uncouth expressions of the thing intended, and failing in particulars, by the by, being to be
483
ascribed to the person and not the cause, I shall not much trouble myself withal; as, -- First, To his artificial regularity in bring his minor proposition, namely, Christ being made Lord and Judge of all, into the major; so continuing one term in all three propositions, and making the whole almost unintelligible. Secondly, His interpreting, "For this cause God exalted Christ," to be his death and resurrection, when his resurrection, wherein he was "declared to be the Son of God with power," <450104>Romans 1:4, was a glorious part of his exaltation. To examine and lay open the weakness and folly of innumerable such things as these, which everywhere occur, were to be lavish of precious moments. Those that have the least taste of learning or the way of reasoning do easily see their vanity; and for the rest, especially the poor admirers of these foggy sophisms, I shall not say, "Quoniam hic populus vult decipi, decipiatur," but, "God give them understanding and repentance, to the acknowledgment of the truth."
Secondly, To this whole argument, as it lies before us, I have nothing to say but only to entreat Mr. More, that if the misery of our times should be calling upon him to be writing again, he would cease expressing his mind by syllogisms, and speak in his own manner; which, by its confusion in innumerable tautologies, may a little puzzle his reader. For, truly, this kind of arguing here used, -- for want of logic, whereby he is himself deceived, and delight in sophistry, whereby he deceiveth others, -- is exceedingly ridiculous; for none can be so blind but that, at first reading of the argument, he will see that he asserts and infers that in the conclusion, strengthening it with a new testimony, which was not once dreamed of in either of the premises; they speaking of the exaltation of Christ to be judge of all, which refers to his own glory; the conclusion, of his dying for all, which necessarily aims at and intends their good. Were it not a noble design to banish all human learning, and to establish such a way of arguing in the room thereof? "Hoc Ithacus velit et magno mercentur Atridae."
Thirdly, The force and sum of the argument is this: -- Christ died and rose again that he might be Lord and Judge of all; therefore, Christ died for all." Now, ask what he means by dying for all, and the whole treatise answers that it is a paying a ransom for them all, that they might be saved. Now, how this can be extorted out of Christ's dominion over all, with his power of judging all committed to him, which also is extended to the angels for
484
whom he died not, let them that can understand it rejoice in their quick apprehension; I confess it flies my thoughts.
Fourthly, The manner of arguing being so vain, let us see a little whether there be any more weight in the matter of the argument. Many texts of Scripture are heaped up and distributed to the several propositions. In those out of <191206>Psalm 12:6, 18:30 (as I suppose it should be, not 130, as it is printed), <19B904>Psalm 119:4, there is some mention of the precepts of God, with the purity of his word and perfection of his word; which that they are anything to the business in hand I cannot perceive. That of 2<550206> Timothy 2:6, added to the conclusion, is one of those places which are brought forth upon every occasion, as being the supposed foundation of the whole assertion, but causelessly, as hath been showed oft. [Among] those which are annexed to the minor proposition, [is] 2<470514> Corinthians 5:14, 15: as I have already cleared the mind of the Holy Ghost in it, and made it manifest that no such thing as universal redemption can be wrested from it, so unto this present argument it hath no reference at all, not containing any one syllable concerning the judging of Christ and his power over all, which was the medium insisted on. <502007>Philippians 2:7-11; <441731>Acts 17:31; <450216>Romans 2:16, mention, indeed, Christ's exaltation, and his judging all at the last day; but because he shall judge all at the last day, therefore he died for all, will ask more pains to prove than our adversary intends to take in this cause.
The weight, on the whole, must depend on <451409>Romans 14:9,11,12; which being the only place that gives any color to this kind of arguing, shall a little be considered. It is the lordship and dominion of Christ over all which the apostle, in that place, at large insists on and evidenceth to believers, that they might thereby be provoked to walk blameless, and without offense one towards another, knowing the terror of the Lord, and how that all men, even themselves and others, must come to appear before his judgment-seat, when it will be but a sad thing to have an account to make of scandals and offenses. Farther to ingraft and fasten this upon them, he declares unto them the way whereby the Lord Christ attained and came to this dominion and power of judging, all things being put under his feet, together with what design he had, as to this particular, in undertaking the office of mediation, there expressed by "dying, rising, and reviving," -- to wit, that he might have the execution of judging over all committed to
485
him, that being part of the "glory set before him," which caused him to "endure the cross and despise the shame," <581202>Hebrews 12:2.
So that all which here is intimated concerning the death of Christ is about the end, effects, and issue that it had towards himself, not any thing of what was his intention towards them for whom he died. To die for others does at least denote to die for their good, and in the Scripture always to die in their stead. Now, that any such thing can be hence deducted as that Christ died for all, because by his death himself made way for the enjoyment of that power whereby he is Lord over all, and will judge them all, casting the greatest part of men into hell by the sentence of his righteous judgment, I profess sincerely that I am no way able to perceive. If men will contend and have it so, that Christ must be said to die for all, because by his death and resurrection he attained the power of judging all, then I shall only leave with them these three things: -- First, That innumerable souls shall be judged by him for not walking according to the light of nature left unto them, directing them to seek after the eternal power and Godhead of their Creator, without the least rumor of the gospel to direct them to a Redeemer once arriving at their ears, <450212>Romans 2:12; and what good will it be for such that Christ so died for them? Secondly, That he also died for the devils, because he hath, by his death and resurrection, attained a power of judging them also. Thirdly, That the whole assertion is nothing to the business in hand; our inquiry being about them whom our Savior intended to redeem and save by his blood; this return, about those he will one day judge: "quaestio est de alliis, responsio de cepis."
IV. "That which the Scripture so sets forth in general for the world of
mankind, as a truth for them all, that whosoever of the particulars so believe as to come to Christ and receive the same shall not perish, but have everlasting life, is certainly a truth to be believed, <440520>Acts 5:20;
"But that God sent forth his Son to be the Savior of the world is in Scripture so set forth in general for all men, that whosoever of the particulars so believe as they come to Christ and receive the same, they shall not perish, but have everlasting life, <430316>John 3:16-18,36, 1:4,11,12:
486
"Therefore, that God sent his Son to be the Savior of the world is a certain truth, 1<620414> John 4:14."
I hope no ingenuous man, that knows any thing of the controversy in hand, and to what head it is driven between us and our adversary, or is in any measure acquainted with the way of arguing, will expect that we should spend many words about such poor flourishes, vain repetitions, confused expressions, and illogical deductions and argumentations, as this pretended new argument (indeed the same with the first two, and with almost all that follow), will expect that I should cast away much time or pains about them. For my own part, I were no way able to undergo the tediousness of the review of such things as these, but that "eundum est quo trahunt fata ecclesiae." Not, then, any more to trouble the reader with a declaration of that in particulars which he cannot but be sufficiently convinced of by a bare overlooking of these reasons, -- namely, that this author is utterly ignorant of the way of reasoning, and knows not how tolerably to express his own conceptions, nor to infer one thing from another in any regular way, I answer, -- First, That whatsoever the Scripture holds forth as a truth to be believed is certainly so, and to be embraced. Secondly, That the Scripture sets forth the death of Christ, to all whom the gospel is preached [unto], as an all-sufficient means for the bringing of sinners unto God, so as that whosoever believe it and come in unto him shall certainly be saved. Thirdly, What can be concluded hence, but that the death of Christ is of such infinite value as that it is able to save to the utmost every one to whom it is made known, if by true faith they obtain an interest therein and a right thereunto, we cannot perceive. This truth we have formerly confirmed by many testimonies of Scripture, and do conceive that this innate sufficiency of the death of Christ is the foundation of its promiscuous proposal to elect and reprobate. Fourthly, That the conclusion, if he would have the reason to have any color or show of an argument, should at least include and express the whole and entire assertion contained in the proposition, -- namely, "That Christ is so set forth to be the Savior of the world, that whosoever of the particulars believe," etc. And then it is by us fully granted, as making nothing at all for the universality of redemption, but only for the fullness and sufficiency of his satisfaction. Of the word world enough hath been said before.
487
V. "That which God will one day cause every man confess to the glory of
God is certainly a truth, for God will own no lie for his glory, <430333>John 3:33; <450303>Romans 3:3,4;
"But God will one day cause every man to confess Jesus (by virtue of his death and ransom given) to be the Lord, even to the glory of God, <502007>Philippians 2:7-11; <234522>Isaiah 45:22,23; <451409>Romans 14:9,11,12; <198609>Psalm 86:9:
"Therefore, it is certainly a truth that Jesus Christ hath given himself a ransom for all men, and hath thereby the right of lordship over them; and if any will not believe and come into this government, yet he abideth faithful, and cannot deny himself, but will one day bring them before him, and cause them to confess him Lord, to the glory of God; when they shall be denied by him, for denying him in the days of his patience, 2<550212> Timothy 2:12-14; <401032>Matthew 10:32,33; 2<470510> Corinthians 5:10."
Ans. The conclusion of this argument ought to be thus, and no otherwise, if you intend it should receive any strength from the promises: "Therefore, that Jesus Christ is the Lord, and to be confessed to the glory of God, is certainly a truth." This, I say, is all the conclusion that this argument ought to have had, unless, instead of a syllogism, you intend three independent propositions, every one standing upon its own strength. That which is inserted concerning his giving himself a ransom for all, and that which follows of the conviction and condemnation of them who believe not nor obey the gospel, confirmed from 2<470510> Corinthians 5:10, 2<550212> Timothy 2:12-14, is altogether heterogeneous to the business in hand. Now, this being the conclusion intended, if our author suppose that the deniers of universal redemption do question the truth of it, I wonder not at all why he left all other employment to fall a-writing controversies, having such apparent advantages against his adversaries as such small mistakes as this are able to furnish his conceit withal But it may be an act of charity to part him and his own shadow, -- so terribly at variance as here and in other places; wherefore, I beseech him to hear a word in his heat, and to take notice, -- [First,] That though we do not ascribe a fruitless, ineffectual redemption to Jesus Christ, nor say that he loved any with that entire love which moved him to lay down his life, but his own church, and that all his elect are effectually redeemed by him, yet we deny not but that
488
he shall also judge the reprobates, -- namely, even all them that know not, that deny, that disobey and corrupt the truth of his gospel, -- and that all shall be convinced that he is Lord of all at the last day: so that he may spare his pains of proving such unquestionable things. Something else is extremely desirous to follow, but indignation must be bridled. Secondly, For that cause in the second proposition, "By virtue of his death and ransom given," we deny that it is anywhere in the Scripture once intimated that the ransom paid by Christ in his death for us was the cause of his exaltation to be Lord of all: it was his obedience to his Father in his death, and not his satisfaction for us, that is proposed as the antecedent of this exaltation; as is apparent, <502007>Philippians 2:7-11.
VI. "That which may be proved in and by the Scripture, both by plain
sentences therein and necessary consequences imported thereby, without wresting, wrangling, adding to, taking from, or altering the sentences and words of Scripture, is a truth to be believed, <402229>Matthew 22:29,32; <451102>Romans 11:2,5,6;
"But that Jesus Christ gave himself a ransom for all men, and by the grace of God tasted death for every man, may be proved in and by the Scripture, both by plain sentences therein and necessary consequences imported thereby, without wresting, wrangling, adding, or taking away, or altering the words and sentences, as is already showed, chapters 7 and 13, which will be now ordered into several proofs:
"Therefore, that Jesus Christ gave himself for all men, and by the grace of God tasted death for every man, is a truth to be believed, <410115>Mark 1:15, 16:15,18; 1<620414> John 4:14."
Ans. First, The meaning of this argument is, that universal redemption may be proved by the Scripture; which, being the very thing in question, and the thesis undertaken to be proved, there is no reason why itself should make an argument, but only to make up a number: and, for my part, they should pass without any other answer, namely, that they are a number, but that those who are the number are to be considered.
Secondly, Concerning the argument itself (seeing it must go for one), we say, -- First, To the first proposition, that laying aside the unnecessary expressions, the meaning of it I take to be this: "That which is affirmed in
489
the Scripture, or may be deduced from thence by just consequence, following such ways of interpretation, of affirmation, and consequences, as by which the Spirit of God leadeth us into the knowledge of the truth, is certainly to be believed;" which is granted of all, though not proved by the places he quoteth, <402229>Matthew 22:29,32, <451102>Romans 11:2,5,6, and is the only foundation of that article of faith which you seek to oppose. Secondly, To the second, that Christ gave himself a ransom upj er< pan> twn, for all, and tasted death uJpe , for all, is the very word of Scripture, and was never denied by any. The making of all to be all men and every man, in both the places aimed at, is your addition, and not the Scripture's assertion. If you intend, then, to prove that Christ gave himself a ransom for all, and tasted death for all, you may save your labors; it is confessed on all hands, none ever denied it. But if you intend to prove those all to be all and every man, of all ages and kinds, elect and reprobate, and not all his children, all his elect, all his sheep, all his people, all the children given him of God, -- some of all sorts, nations, tongues, and languages only, I will, by the Lord's assistance, willingly join issue with you, or any man breathing, to search out the meaning of the word and mind of God in it; holding ourselves to the proportion of faith, essentiality of the doctrine of redemption, scope of the places where such assertions are, comparing them with other places, and the like ways, -- laboring in all humility to find the mind of the Lord, according to his own appointment. And of the success of such a trial, laying aside such failings as will adhere to my personal weakness, I am, by the grace of God, exceedingly confident; having, by his goodness, received some strength and opportunity to search into and seriously to weigh whatever the most famous assertors of universal redemption, whether Lutherans or Arminians, have been able to say in this cause. For the present, I address myself to what is before me; only desiring the reader to observe, that the assertion to be proved is, "That Jesus Christ, according to the counsel and will of his Father, suitable to his purpose of salvation in his own mind and intention, did, by his death and oblation, pay a ransom for all and every man, elect and reprobate, -- both those that are saved and those that perish, -- to redeem them from sin, death, and hell, [and] to recover salvation, life, and immortality for them; and not only for his elect, or church, chosen to an inheritance before the foundation of the world." To
490
confirm this we have divers places produced; which, by the Lord's assistance, we shall consider in order.
Proof 1 of argument 6. "God so loved the world, that he gave his Son to be the Savior of the world, 1<620414> John 4:14; and sends his servant to bear witness of his Son, that all men through him might believe, <430104>John 1:4,7; that whosoever believes on him might have everlasting life, <430316>John 3:16,17. And he is willing that all should come to the knowledge of the truth, 1<540204> Timothy 2:4, and be saved, 1<540115> Timothy 1:15. Nor will he be wanting in the sufficiency of helpfulness to them, if, as light comes, they will suffer themselves to be wrought on and to receive it, <200123>Proverbs 1:23, <200804>8:4,5. And is not this plain in Scripture?"
Ans. First, The main, yea, indeed, only thing to be proved, as we before observed, is, that these indefinite propositions which we find in the Scripture concerning the death of Christ are to be understood universally, -- that the terms all and world do signify in this business, when they denote the object of the death of Christ, all and every man in the world. Unless this be done, all other labor is altogether useless and fruitless. Now, to this there is nothing at all urged in this pretended proof, but only a few ambiguous places barely recited, with a false collection from them or observation upon them, which they give no color to.
Secondly, 1<620414> John 4:14, God's sending his Son to be the "Savior of the world," and his servant to testify it, is nothing but to be the Savior of men living in the world; which his elect are. A hundred such places as these, so clearly interpreted as they are in other places, would make naught at all to the purpose. The next thing is from <430104>John 1:4,7. Verse 4 is, that Christ was the "life of men;" which is most true, no life being to be had for any man but only in and through him. This not being at all to the question, the next words of verse 7 [are], "That all men through him might believe;" which words being thrust in, to piece-up a sense with another fraction of Scripture, seem to have some weight, as though Christ were sent that all men through him might believe. A goodly show! seeming no less to make for universal redemption than the Scripture cited by the devil, after he had cut off part of it, did for our Savior's casting himself from the pinnacle of the temple. But if you cast aside the sophistry of the old serpent, the
491
expression of this place is not a little available to invalidate the thesis sought to be maintained by it. The words are, "There was a man sent from God, whose name was John. The same came for a witness, to bear witness of the light, that all men through him might believe." Now, who do you think is there meant by di j aujtou~, "through him?" Is it Christ, think you, the light? or John, the witness of the light? Certainly John, as almost all expositors do agree, except certain among the Papists, and Grotius, -- that Ishmael. So the Syriac interpreter, reading, "By his hand or ministry." So the word infers; for we are not said to believe dia< Cris> tou, "by Christ," or, as it should be here, dia< tou~ fwtov> , "by the light;" but eivj to< fw~v, <431236>John 12:36, "in the light," not by it. And ejpi to ion, <440942>Acts 9:42, "believed in the Lord;" so also, <450933>Romans 9:33, Kai< pa~v oJ pisteu>wn epj j autj w,~| "Every one that believeth on him." So ejn Cristw|~, in divers places, in him; but no mention of believing by him, which rather denotes the instrument of believing, as is the ministry of the word, than the object of faith, as Christ is. This being apparent, let us see what is affirmed of John, why he was sent "that all through him might believe." Now, this word all here hath all the qualifications which our author requireth for it, to be always esteemed a certain expression of a collective universality, that it is spoken of God, etc. And who, I pray you, were these all, that were intended to be brought to the faith by the ministry of John? Were they not only all those that lived throughout the world in his days, who preached (a few years)in Judea only, but also all those that were dead before his nativity, and that were born after his death, and shall be to the end of the world in any place under heaven? Let them that can believe it enjoy their persuasion, with this assurance that I will never be their rival; being fully persuaded that by all men here is meant only some of all sorts, to whom his word did come. So that the necessary sense of the word all here is wholly destructive to the proposition.
For what, thirdly, is urged from <430316>John 3:16,17, that God so sent his Son, that "whosoever believeth on him might have everlasting life," as far as I know is not under debate, as to the sense of it, among Christians.
Fourthly, For God's willingness that all should be saved, from 1<540204> Timothy 2:4 (to which a word is needlessly added to make a show, the text being quite to another purpose, from 1<540115> Timothy 1:15), taking all men there for the universality of individuals, then I ask, -- First, What act
492
it is of God wherein this his willingness doth consist? Is it in the eternal purpose of his will that all should be saved? Why is it not accomplished? "Who hath resisted his will?" Is it in an antecedent desire that it should be so, though he fail in the end? Then is the blessed God most miserable, it being not in him to accomplish his just and holy desires. Is it some temporary act of his, whereby he hath declared himself unto them? Then, I say, Grant that salvation is only to be had in a Redeemer, in Jesus Christ, and give me an instance how God, in any act whatsoever, hath declared his mind and revealed himself to all men, of all times and places, concerning his willingness of their salvation by Jesus Christ, a Redeemer, and I will never more trouble you in this cause. Secondly, Doth this will equally respect the all intended, or doth it not? If it doth, why hath it not equal effects towards all? what reason can be assigned? If it doth not, whence shall that appear? There is nothing in the text to intimate any such diversity. For our parts, by all men we understand some of all sorts throughout the world, not doubting but that, to the equal reader, we have made it so appear from the context and circumstances of the place, the will of God there being that mentioned by our Savior, <430640>John 6:40. That which follows in the close of this proof, of God's "not being wanting in the sufficiency of helpfulness to them who, as light comes, suffer themselves to be wrought upon and receive it," is a poisonous sting in the tail of the serpent, wherein is couched the whole Pelagian poison of free-will and Popish merit of congruity, with Arminian sufficient grace, in its whole extent and universality; to neither of which there is the least witness given in the place produced.
The sum and meaning of the whole assertion is, that there is a universality of sufficient grace granted to all, even of grace subjective, enabling them to obedience, which receives addition, increase, degrees, and augmentation, according as they who have it do make use of what they presently enjoy; which is a position so contradictory to innumerable places of Scripture, so derogatory to the free grace of God, so destructive to the efficacy of it, such a clear exaltation of the old idol free-will into the throne of God, as any thing that the decaying estate of Christianity hath invented and broached. So far is it from being "plain and clear in Scripture," that it is universally repugnant to the whole dispensation of the new covenant revealed to us therein; which, if ever the Lord call me to, I hope very
493
clearly to demonstrate: for the present, it belongs not immediately to the business in hand, and therefore I leave it, coming to --
Proof 2. "Jesus Christ, the Son of God, came into the world to save the world, <431247>John 12:47; to save sinners, 1<540115> Timothy 1:15; to take away our sins, and destroy the works of the devil, 1<620305> John 3:5,8 to take away the sins of the world, <430129>John 1:29: and therefore died for all, 2<470514> Corinthians 5:14,15; and gave himself a ransom for all, 1<540206> Timothy 2:6; to save that which was lost, <401811>Matthew 18:11. And so his propitiation was made for the world, 2<470519> Corinthians 5:19; the whole world, 1<620202> John 2:2. And all this is full and plain in Scripture."
Ans. Those places of this proof where there is mention of all or world, as <431247>John 12:47, 1:29; 2<470514> Corinthians 5:14,15; 1<540206> Timothy 2:6; 2<470519> Corinthians 5:19; 1<620202> John 2:2, have been all already considered, and I am unwilling to trouble the reader with repetitions. See the places, and I doubt not but you will find that they are so far from giving any strength to the thing intended to be proved by him, that they much rather evert it. For the rest, 1<540115> Timothy 1:15; <401811>Matthew 18:11; 1<620305> John 3:5,8, how any thing can be extracted from them to give color to the universality of redemption I cannot see; what they make against it hath been declared. Pass we then to --
Proof 3. "God in Christ doth, in some means or other of his appointment, give some witness to all men of his mercy and goodness procured by Christ, <191904>Psalm 19:4; <451018>Romans 10:18; <441417>Acts 14:17; and there-through, at one time or other, sendeth forth some stirrings of his Spirit, to move in and knock at the hearts of men, to invite them to repentance and seeking God, and so to lay hold on the grace and salvation offered: and this not in a show or pretense, but in truth and good-will, ready to bestow it on them. And this is all fully testified in Scripture, <010603>Genesis 6:3; <234522>Isaiah 45:22; <441730>Acts 17:30,31; <430119>John 1:19.'
Ans. First, "Parvas habet spes Troja, si tales habet." If the universality of redemption have need of such proofs as these, it hath indeed great need and little hope of supportment. Universal vocation is here asserted, to maintain universal redemption. "Manus manure fricat," or rather, "Mull se mutuo scabiunt;" this being called in oftentimes to support the other;
494
and they are both the two legs of that idol free-will, which is set up for men to worship, and when one stumbles the other steps forward to uphold the Babel. Of universal vocation (a gross figment) I shall not now treat; but only say, for the present, that it is true that God at all times, ever since the creation, hath called men to the knowledge of himself as the great Creator, in those things which of him, by the means of the visible creation, might be known, "even his eternal power and Godhead," <450119>Romans 1:19,20; <191901>Psalm 19:1,2; <441417>Acts 14:17. Secondly, That after the death of Christ, he did, by preaching of the gospel extended far and wide, call home to himself the children of God, scattered abroad in the world, whereas his elect were before confined almost to one nation; giving a right to the gospel to be preached to "every creature," <411615>Mark 16:15; <451018>Romans 10:18; <234522>Isaiah 45:22; <441730>Acts 17:30,31. But, thirdly, That God should at all times, in all places, in all ages, grant means of grace or call to Christ as a redeemer, or to a participation of his mercy and goodness in him manifested, with strivings and motions of his Spirit for men to close with those invitations, is so gross and groundless an imagination, so opposite to God's distinguishing mercy, so contradictory to express places of Scripture and the experience of all ages, as I wonder how any man hath the boldness to assert it, much mere to produce it as a proof of an untruth more gross than itself. Were I not resolved to tie myself to the present controversy, I should not hold from producing some reasons to evert this fancy; something may be done hereafter, if the Lord prevent not. In the meantime, let the reader consult <19E719>Psalm 147:19,20; <401125>Matthew 11:25, 22:14; <441416>Acts 14:16, 16:7; <451014>Romans 10:14,15. We pass to --
Proof 4. "The Holy Ghost, that cometh from the Father and the Son, shall reprove the world of sin (even that part of the world that refuseth now to believe that they are under sin), because they believe not on Christ, and that it is their sin that they have not believed on him. And how could it be their sin not to believe in Christ, and they for that cause under sin, if there were neither enough in the atonement made by Christ for them, nor truth in God's offer of mercy to them, nor will nor power in the Spirit's moving in any sort sufficient to have brought them to believe, at one time or other? And yet is this evident in Scripture, and shall be by the Holy Spirit, to be their great sin, that
495
fastens all other sins on them, <430318>John 3:18,19, <430824>8:24, <431248>12:48, <431522>15:22,24, <431607>16:7-11."
Ans. The intention of this proof is, to show that men shall be condemned for their unbelief, for not believing in Christ; which, saith the author, cannot be unless three things be granted, -- First, That there be enough in the atonement made by Christ for them. Secondly, That there be truth in God's offer of mercy to them. Thirdly, That there be sufficient will and power given them by the Spirit, at some time or other, to believe. Now, though I believe no man can perceive what may be concluded hence for the universality of redemption, yet I shall observe some few things: and to the first thing required do say, That if, by "Enough in the atonement for them," you understand that the atonement, which was made for them, hath enough in it, we deny it; not because the atonement hath not enough in it for them, but because the atonement was not for them. If you mean that there is a sufficiency in the merit of Christ to save them if they should believe, we grant it, and affirm that this sufficiency is the chief ground of the proposing it unto them (understanding those to whom it is proposed, that is those to whom the gospel is preached). To the second, That there is truth, as in all the ways and words of God, so in his offer of mercy to whomsoever it is offered. If we take the command to believe, with the promise of life upon so doing, for an offer of mercy, there is an eternal truth in it; which is, that God will assuredly bestow life and salvation upon all believers, the proffers being immediately declarative of our duty; secondly, of the concatenation of faith and life, and not at all of God's intention towards the particular soul to whom the proffer is made: "For who hath known the mind of the Lord, and who hath been his counselors." To the third, the Spirit's giving will or power, I say, -- First, That ye set the cart before the horse, placing will before power. Secondly, I deny that any internal assistance is required to render a man inexcusable for not believing, if he have the object of faith propounded to him, though of himself he have neither power nor will so to do, having lost both in Adam. Thirdly, How a man may have given him a will to believe, and yet not believe, I pray, declare the next controversy ye undertake. This being observed, I shall take leave to put this proof into such form as alone it is capable of, that the strength thereof may appear, and it is this: "If the Spirit shall convince all those of sin to whom the gospel is preached, that
496
do not believe, then Christ died for all men, both those that have the gospel preached unto them and those that have not; but the first is true, for their unbelief is their great sin: ergo, Jesus Christ died for all." Which, if any, is an argument "a baculo ad angulum, "from the beam to the shuttle." The places of Scripture, <430318>John 3:18,19, 8:24, 12:48, 15:22,24, prove that unbelief is a soul-condemning sin, and that for which they shall be condemned in whom it is privative, by their having the gospel preached to them. But quid ad nos?
One place is more urged, and consequently more abused, than the rest, and therefore must be a little cleared; it is <431607>John 16:7-11. The words are,
"I will send the Comforter to you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: of sin, because they believe not in me; of righteousness, because I go to my Father, and ye see me no more; of judgment, because the prince of this world is judged."
First, It is uncertain whether our author understands the words of the Spirit in and with Christ at the last day, or in and with the ministry of the word now in the days of the gospel. If the first, he is foully mistaken; if the latter, then the conviction here meant intends only those to whom the gospel is preached, -- and what that will advantage universal redemption, which compriseth all as well before as after the death of Christ, I know not. But, secondly, It is uncertain whether he supposeth this conviction of the Spirit to attend the preaching of the gospel only, or else to consist in strivings and motions even in them who never hear the word of the gospel; if he mean the latter, we wait for a proof. Thirdly, It is uncertain whether he supposeth those thus convinced to be converted and brought to the faith by that conviction and that attending effectualness of grace, or no.
But omitting those things, that text being brought forth and insisted on, farther to manifest how little reason there was for its producing, I shall briefly open the meaning of the words. Our Savior Christ intending, in this his last sermon, to comfort his apostles in their present sad condition, whereto they were brought by his telling them that he must leave them and go to his Father, -- which sorrow and sadness he knew full well would be much increased when they should behold the vile, ignominious way whereby their Lord and Master should be taken from them, with all those
497
reproaches and persecutions which would attend them so deprived of him, -- bids them not be troubled, nor filled with sorrow and fear, for all this; assuring them that all this loss, shame, and reproach should be abundantly made up by what he would do for them and bestow upon them when his bodily presence should be removed from them. And as to that particular, which was the head of all, that he should be so vilely rejected and taken out of the world as a false teacher and seducer, he telleth them he will send them al[ lon parak> lhton, <431416>John 14:16, "another Comforter," one that shall "vicariam navare operam," as Tertul., -- be unto them in his stead, to fill them with all that consolation whereof by his absence they might be deprived; and not only so, but also to be present with them in other greater things than any he had as yet employed them about. This again he puts them in mind of, chapter 16:7. Now, oJ para>klhtov, who is there promised, is properly "an advocate," -- that is, one that pleadeth the cause of a person that is guilty or accused before any tribunal, -- and is opposed tw|~ kathgor> w,| <661210>Revelation 12:10; and so is this word by us translated, 1<620201> John 2:1. Christ, then, here telleth them, that as he will be their advocate with the Father, so he will send them an advocate to plead his cause, which they professed, with the world; that is, those men in the world, which had so vilely traduced and condemned him as a seducer, laying it as a reproach upon all his followers. This, doubtless, though in some respect it be continued to all ages in the ministry of the word, yet it principally intended the plentiful effusion of the Spirit upon the apostles at Pentecost, after the ascension of our Savior; which also is made more apparent by the consideration of what he affirmeth that the advocate so sent shall do, namely, --
1. "He shall reprove," or rather, evidently, "convince, the world of sin, because they believed not on him;" which, surely, he abundantly did in that sermon of Peter, Acts 2, when the enemies themselves and haters of Christ were so reproved and convinced of their sin, that, upon the pressing urgency of that conviction, they cried out, "Men and brethren, what shall we do to be saved?" Then was the world brought to a voluntary confession of the sin of murdering Jesus Christ.
2. He shall do the same of "righteousness, because he went to his Father;" -- not of its own righteousness, to reprove it for that, because it is not; but he shall convince the men of the world, who condemned Christ as a
498
seducer, of his righteousness, -- that he was not a blasphemer, as they pretended, but the Son of God, as himself witnessed: which they shall be forced to acknowledge when, by the effusion and pouring out of the Spirit upon his apostles, it shall be made evident that he is gone to and received of his Father, and owned by him, as the centurion did presently upon his death.
3. He shall "convince the world of judgment, because the prince of this world is judged;" manifesting to all those of whom he speaketh, that he whom they despised as the carpenter's son, and bade come down from the cross if he could, is exalted to the right hand of God, having all judgment committed to him, having beforehand, in his death, judged, sentenced, and overcome Satan, the prince of this world, the chief instigator of his crucifiers, who had the power of death. And this I take to be the clear, genuine meaning of this place, not excluding the efficacy of the Spirit, working in the same manner, though not to the same degree, for the same end, in the majesty of the word, to the end of the world. But what this is to universal redemption, let them that can understand it keep it to themselves, for I am confident they will never be able to make it out to others.
Proof 5. "God hath testified, both by his word and his oath, that he would that his Son should so far save as to work a redemption for all men, and likewise that he should bring all to the knowledge of the truth, that there-through redemption might be wrought in and upon them, 1<540204> Timothy 2:4, with <430317>John 3:17. So he willeth not, nor hath any pleasure in, the death of him (even the wicked) that dieth, but rather that he turn and live, <261823>Ezekiel 18:23,32, <263311>33:11. And dare any of us say, the God of truth saith and sweareth that of which he hath no inward and serious meaning? O far be such blasphemy from us!"
Ans. First, This assertion, "That God testifieth, by his word and oath, that he would that Christ should so fax save us," etc., is a bold calling of God to witness that which he never affirmed, nor did it ever enter into his heart; for he hath revealed his will that Christ should save to the utmost them that come to him, and not save so fax or so fax, as is boldly, ignorantly, and falsely intimated. Let men beware of provoking God to their own confusion; he will not be a witness to the lie of false hearts.
499
Secondly, "That Christ should so bring all to the knowledge of the truth, that there-through redemption might be wrought in and upon them," is another bold corruption of the word, and false-witness-bearing in the name of God. Is it a small thing for you to weary and seduce men? will you weary our God also? Thirdly, For places of Scripture corrupted to the sense imposed: In <430317>John 3:17, God is said to "send his Son, that the world through him might be saved ;" not be saved so far or so fax, but saved "from their sins," <400121>Matthew 1:21, and "to the uttermost," <580725>Hebrews 7:25: so that the world of God's elect, who only are so saved, is only there to be understood, as hath been proved. In 1<540204> Timothy 2:4, there is something of the will of God for the saving of all sorts of men, as hath been declared; nothing conducing to the bold assertion used in this place. Fourthly, To those are added that of <261823>Ezekiel 18:23, that God hath no "pleasure at all that the wicked should die;" and, verse 32, "no pleasure in the death of him that dieth." Now, though these texts are exceeding useless to the business in hand, and might probably have some color of universal vocation, but none possibly of universal redemption, there being no mention of Christ or his death in the place from whence they are cited; yet because our adversaries are frequently knitting knots from this place to inveigle and hamper the simple, I shall add some few observations upon it to clear the meaning of the text, and demonstrate how it belongs nothing at all to the business in hand.
First, then, let us consider to whom and of whom these words are spoken. Is it to and of all men, or only to the house of Israel? Doubtless these last; they are only intended, they only are spoken to: "Hear now, O house of Israel," verse 25. Now, will it follow that because God saith he delights not in the death of the house of Israel, to whom he revealed his mind, and required their repentance and conversion, that therefore he saith so of all, even those to whom he never revealed his will by such ways as to them, nor called to repentance, <19E719>Psalm 147:19,20? So that the very groundwork of the whole conclusion is removed by this first observation. Secondly, "God willeth not the death of a sinner," is either, "God purposeth and determineth he shall not die," or, "God commandeth that he shall do those things wherein he may live." If the first, why are they not all saved? why do sinners die? for there is an immutability in the counsel of God, <580617>Hebrews 6:17; "His counsel shall stand, and he will do all his
500
pleasure," <234610>Isaiah 46:10. If the latter way, by commanding, then the sense is, that the Lord commandeth that those whom he calleth should do their duty, that they may not die (although he knows that this they cannot do without his assistance); now, what this makes to general redemption, I know not. Thirdly, To add no more, this whole place, with the scope, aim, and intention of the prophet in it, is miserably mistaken by our adversaxies, and wrested to that whereof there is not the least thought in the text. The words are a part of the answer which the Lord gives to the repining Jews, concerning their proverb, "The fathers have eaten sour grapes, and the children's teeth are set on edge." Now, about what did they use this proverb? Why, "concerning the land of Israel," verse 2, the land of their habitation, which wad laid waste by the sword (as they affirmed) for the sins of their fathers, themselves being innocent. So that it is about God's temporal judgments in overturning their land and nation that this dispute is; wherein the Lord justifieth himself by declaring the equity of these judgments by reason of their sins, even those sins for which the land devoured them and spewed them out; telling them that his justice is, that for such things they should surely die, their blood should be upon them, verse 13, -- they shall be slain with the sword, and cut off by those judgements which they had deserved: not that the shedding of their blood and casting out of their carcasses was a thing in itself so pleasurable or desirable to him as that he did it only for his own will, for let them leave their abominations, and try whether their lives were not prolonged in peace. This being the plain, genuine scope and meaning of this place, at the first view presenting itself to every unprejudiced man, I have often admired how so many strange conclusions for a general purpose of showing mercy to all, universal vocation and redemption, have been wrested from it; as also, how it came to be produced to give color to that heap of blasphemy which our author calleth his fifth proof.
Proof 6. "The very words and phrases used by the Holy Ghost in Scripture, speaking of the death of Christ, and the ransom and propitiation, to whom it belongs, and who may seek it, and in believing find life, implies no less than all men. As to instance: "All nations," <402819>Matthew 28:19,20; "the ends of the earth," <234522>Isaiah 45:22, 49:6; "every creature," <411615>Mark 16:15; "all," 2<470514> Corinthians 5:14,15, 1<540206> Timothy 2:6; "every man," <580209>Hebrews 2:9; "the world," <430316>John
501
3:16,17, 2<470519> Corinthians 5:19; "the whole world," 1<620202> John 2:2; "that which was lost," <421910>Luke 19:10; "sinners," <400913>Matthew 9:13; "unjust," 1<600318> Peter 3:18; "ungodly," <450506>Romans 5:6; and that whosoever of these repent and believe in Christ shall receive his grace, <430316>John 3:16,18, <441043>Acts 10:43. Now, all these so often and indifferently used, were it not pride and error to devise glosses to restrain the sense the Scripture holdeth forth, so full and large for all men?"
Ans. First, This argument, taken from the words and phrases whereby the object of the death of Christ is in the Scripture expressed, is that which filleth up both pages of this book, being repeated, and most of the places here cited urged, a hundred times over; and yet it is so far from being any pressing argument, as that indeed it is nothing but a bare naked repetition of the thing in debate, concluding according to his own persuasion; for the main quaere between us is, whether the words all and the world be to be taken universally? He saith so, and he saith so; which is all the proof we have, repeating over the thing to be proved instead of a proof. Secondly, For those places which affirm Christ to die for "sinners," "ungodly," "that which was lost," etc., -- as <421910>Luke 19:10; <400913>Matthew 9:13; 1<600318> Peter 3:18; <450506>Romans 5:6, -- I have before declared how exceedingly unserviceable they are to universal redemption. Thirdly, For those places where the words "all," "every man," "the world," "the whole world," are used, we have had them over and over; and they likewise have been considered. Fourthly, For those expressions of "all nations," <402819>Matthew 28:19,20, "every creature," <411615>Mark 16:15, used concerning them to whom the gospel is preached, I say, -- First, That they do not comprise all individuals, nay, not all nations at all times, much less all singular persons of all nations if we look upon the accomplishment and fulfilling of that command; neither, de facto, was the gospel ever so preached to all, although there be a fitness and a suitableness in the dispensation thereof to be so preached to all, as was declared. Secondly, The command of preaching the gospel to all doth not in the least manner prove that Christ died with an intention to redeem all; but it hath other grounds and other ends, as hath been manifested. Thirdly, That the ransom belongs to all to whom it is proposed we deny; there be other ends of that proposal; and Christ will say to some of them that he never knew them: therefore, certainly, he did not lay down his life for them. Fourthly, "The ends of the
502
earth," <234522>Isaiah 45:22, are those that look up to God from all parts, and are saved; which surely are not all and every one. And Christ being given to be a "salvation unto the end of the earth," chapter 49:6, is to do no more among the Gentiles than God promiseth in the same place that he shall do for his own people, -- even "gather the preserved of Israel;" so shall he bear forth the salvation of God, and gather the preserved remnant of his elect to the ends of the earth.
And now, I hope, I need not mind the intelligent reader that the author of these collections could not have invented a more ready way for the ruin of the thesis which he seeks to maintain than by producing those places of Scripture last recounted for the confirmation of it, granting that all and the world are no more than "all the ends of the earth," mentioned in <234522>Isaiah 45:22, 49:6; it being evident beyond denial that by these expressions, in both these places, only the elect of God and believers are clearly intimated: so that, interpreting the one by the other, in those places where all and the world are spoken of, those only are intended. "If pride and error" had not taken full possession of the minds of men, they could not so far deny their own sense and reason as to contradict themselves and the plain texts of Scripture for the maintenance of their false and corrupt opinions.
Proof 7. "That whereas there are certain high and peculiar privileges of the Spirit contained in the New Testament, sealed by the blood of Christ, which belong not to all men, but only to the saints, the called and chosen of the Lord, and when they are alone distinctly mentioned, they are even so spoken of as belonging to them only, <401311>Matthew 13:11; <431417>John 14:17, 21-23, <431613>16:13-15, 17:19,20; <440238>Acts 2:38,39; 1<460209> Corinthians 2:9,14; <580801>Hebrews 8 and 9:15; 1<600203> Peter 2:3,9; yet many of these peculiar privileges are so spoken of as joined together with the ransom and propitiation, which belongs to all. Then are they not spoken of in such a restraining and exclusive manner, or with such appropriating words, but so, and with such words, as room is left to apply the ransom to all men, in speech; and withal, so hold out the privileges to them that believe that are proper to them, that they may both have their comfort and especial hope, and also hold forth the ransom and keep open the door for others, in belief and receipt of the propitiation, to come in and partake with them. And so it is said for his "sheep," and for "many;" but nowhere but only for his sheep, or
503
but only for many: which is a strong proof of the ransom for all men, as is shown, chapter 3:10."
Ans. The strength of this proof, as to the business in hand, is wholly hid from me; neither do I perceive how it may receive any such tolerable application as to deserve the name of a proof, as to the main thesis intended to be maintained. The force which it hath is in an observation which, if it hath any sense, is neither true nor once attempted to be made good; for, -- First, That there are peculiar high privileges belonging to the saints and called of God is a thing which needs no proof. Amongst these is the death of Christ for them, not as saints, but as elect, which, by the benefit of that death and blood-shedding, are to be made saints, and accounted to be the holy ones of God: for "he redeemed his church with his own blood," <442028>Acts 20:28; he "loved and gave himself for it," <490525>Ephesians 5:25; even "us," <560214>Titus 2:14; -- even as divers of those [privileges] here intimated are expressly assigned unto them, as elect, such as those, <431719>John 17:19,20; amongst which also, as in the same rank with them, is reckoned Jesus' "sanctifying himself for their sakes," that is to be an oblation, verse 19. In a word, all peculiar saving privileges belong only to God's elect, purchased for them, and them alone, by the blood of Jesus Christ, <490103>Ephesians 1:3,4. Secondly, For the other part of the observation, that where mention is made of these together with the ransom, there is room left to extend the ransom to all, I answer, -- First, This is said, indeed, but not once attempted to be proved. We have but small cause to believe the author, in any thing of this importance, upon his bare word. Secondly, For the "leaving of room for the application," I perceive that if it be not left, ye will make it, though ye justle the true sense of the Scripture quite out of its place. Thirdly, I have already showed that where "many" are mentioned, the ransom only (as ye use to speak) is expressed, as also where "sheep" are spoken of; the like is said where the word "all" is used; -- so that there is not the least difference. Fourthly, In divers places the ransom of Christ and those other peculiar privileges (which indeed are fruits of it) are so united together, as it is impossible to apply the latter to some and the other to all, being all of them restrained to his saved ones only, <660509>Revelation 5:9,10. The redemption of his people by the ransom of his blood, and their making kings and priests, are united, and no room left for the extending of the ransom to all, it being punctually assigned to those
504
saved crowned ones, distinguished from the rest of the nations and languages from among whom they were taken, who were passed by in the payment of the ransom; which is directly opposite to all the sense which I can observe in this observation. Fifthly, Of "sheep, and sheep only," enough before.
Proof 8. "The restoration wrought by Christ in his own body for mankind is set forth in Scripture to be as large and full for all men, and of as much force, as the fall of the first Adam, by and in himself, for all men; in which respect the first Adam is said to have been a figure of Christ, the second Adam, <450322>Romans 3:22-25, <450512>5:12,14,18; 1<461521> Corinthians 15:21,22,45-47: as is before shown, chapter 8."
Ans. First, It is most true that Christ and Adam are compared together (in respect of the righteousness of the one, communicated to them that are his, and the disobedience and transgression of the other, in like manner communicated to all them that are of him) in some of the places here mentioned, as <450512>Romans 5:12,18. But evidently the comparison is not instituted between the righteousness of Christ and the disobedience of Adam extensively, in respect of the object, but intensively, in respect of the efficacy of the one and the other; the apostle asserting the effectualness of the righteousness of Christ unto justification, to answer the prevalency of the sin of Adam unto condemnation, -- that even as the transgression of Adam brought a guilt of condemnation upon all them that are his natural seed, so the righteousness of Christ procured the free gift of grace unto justification towards all them that are his, his spiritual seed, that were the children given unto him of his Father.
Secondly, 1<461521> Corinthians 15:21,22, speaketh of the resurrection from the dead, and that only of believers; for though he mentions them all, verse 22, "In Christ shall all be made alive," yet, verse 23, he plainly interprets those all to be all that are "Christ's:" not but that the other dead shall rise also, but that it is a resurrection to glory, by virtue of the resurrection of Christ, which the apostle here treats of; which certainly all shall not have.
Thirdly, The comparison between Christ and Adam, verse 45 (to speak nothing of the various reading of that place), is only in respect of the principles which they had, and were intrusted withal to communicate to others: "Adam a living soul," or a "living creature;" there was in him a
505
principle of life natural, to be communicated to his posterity; -- "Christ a quickening Spirit," giving life, grace, and spirit to his. And here I would desire that it may be observed, that all the comparison that is anywhere instituted between Christ and Adam still comes to one head, and aims at one thing, -- namely, that they were as two common stocks or roots, communicating to them that are ingrafted into them (that is, into Adam naturally, by generation; into Christ spiritually, by regeneration) that wherewith they were replenished; Adam, sin, guilt, and disobedience; Christ, righteousness, peace, and justification. [As] for the number of those that do thus receive these things from one and the other, the consideration of it is exceedingly alien from the scope, aim, and end of the apostle in the places where the comparison is instituted.
Fourthly, It is true, <450323>Romans 3:23, it is said, "All have sinned, and come short of the glory of God," which the apostle had at large proved before, thereby to manifest that there was no salvation to be attained but only by Jesus Christ; but if ye will ask to whom this righteousness of Christ is extended, and that redemption which is in his blood, he telleth you plainly, it is "unto all and upon all them that believe," verse 22, whether they be Jews or Gentiles,"for there is no difference."
Proof 9. "The Lord Jesus Christ hath sent and commanded his servants to preach the gospel to all nations, to every creature, and to tell them withal that whoever believeth and is baptized shall be saved, <402819>Matthew 28:19,20; <411615>Mark 16:15,16: and his servants have so preached to all, 2<470519> Corinthians 5:19; <451013>Romans 10:13,18. And our Lord Jesus Christ will make it to appear one day that he hath not sent his servants upon a false errand, nor put a lie in their mouths, nor wished them to dissemble, in offering that to all which they knew belonged but to some, even to fewest of all, but to speak truth, <234426>Isaiah 44:26, <236108>61:8; 1<540112> Timothy 1:12."
Ans. The strength of this proof is not easily apparent, nor manifest wherein it lieth, in what part or words of it: for, -- First, It is true, Christ commanded his apostles to "preach the gospel to all nations and every creature," -- to tell them "that whosoever believeth shall be saved," <402819>Matthew 28:19,20, <411615>Mark 16:15,16; that is, without distinction of persons or nations, to call all men to whom the providence of God should
506
direct them, and from whom the Spirit of God should not withhold them (as from them, <441606>Acts 16:6,7), warning them to repent and believe the gospel- Secondly, It is also true, that, in obedience unto this command, his servants did beseech men so to do, and to be reconciled unto God, even all over the nations, without distinction of any, but where they were forbidden, as above, laboring to spread the gospel to the ends of the earth, and not to tie it up to the confines of Jewry, 2<470519> Corinthians 5:19,20; <451018>Romans 10:18. Most certain also it is, that the Lord Jesus Christ sent not his servants with a lie, to offer that to all which belonged only to some, but to speak the truth; of which there needs no proof. But now, what can be concluded from hence for universal redemption is not easily discernible.
Perhaps some will say it is in this, that if Christ did not die for all to whom the word is preached, then how can they that preach it offer Christ to all? A poor proof, God wot! For, -- First, The gospel was never preached to all and every one, nor is there any such thing affirmed in the places cited; and ye are to prove that Christ died for all, as well those that never hear of the gospel as those that do. Secondly, What do the preachers of the gospel offer to them to whom the word is preached? Is it not life and salvation through Christ, upon the condition of faith and repentance? And doth not the truth of this offer consist in this, that every one that believeth shall be saved? And doth not that truth stand firm and inviolable, so long as there is an all-sufficiency in Christ to save all that come unto him? Hath God intrusted the ministers of the gospel with his intentions, purposes, and counsels, or with his commands and promises? Is it a lie, to tell men that he that believeth shall be saved, though Christ did not die for some of them? Such proofs as these had need be well proved themselves, or they will conclude the thing intended very weakly.
Proof 10. "The Lord willeth believers to pray even for the unjust and their persecutors, <400544>Matthew 5:44,48; <420628>Luke 6:28; yea, even `for all men;' yea, even `for kings and all in authority,' when few in authority loved Christianity. Yet he said not, some of that sort, but, `For all in authority;' and that on this ground, -- it is good in the sight of God,' who will have all men saved, and come to the knowledge of the truth,' <421005>Luke 10:5; 1<540201> Timothy 2:1-4. Surely there is a door of life opened for all men, 2<550110> Timothy 1:10; for God hath not said to the seed of
507
Israel, `Seek ye me in vain,' <234419>Isaiah 44:19. He will not have his children pray for vain things."
Ans. The strength of this proof lieth in supposing, -- First, That indefinite assertions are to be interpreted as equivalent to universal; which is false, Romans 4,5: Secondly, That by "all," 1<540201> Timothy 2:1, is not meant all sorts of men, and the word all is not to be taken distributively, when the apostle, by an enumeration of divers sorts, gives an evident demonstration of the distribution intended. Thirdly, That we are bound to pray for every singular man that he may be saved; which, --
1. We have no warrant, rule, precept, or example for;
2. It is contrary to the apostolical precept, 1<620516> John 5:16;
3. To our Savior's example, <431709>John 17:9;
4. To the counsel and purpose of God, in the general made known to us, <450911>Romans 9:11,12,15, 11:7, where evidently our praying for all is but for all sorts of men, excluding none, and that those may believe who are ordained to eternal life.
Fourthly, It supposeth that there is nothing else that we are to pray for men but that they may be saved by Christ; which is apparently false, <242907>Jeremiah 29:7. Fifthly, That our ground of praying for any is an assurance that Christ died for them in particular; which is not true, <440822>Acts 8:22,24. Sixthly, It most splendidly takes for granted that our duty is to be conformed to God's secret mind, his purpose and counsel. Until every one of these supposals be made good, (which never a one of them will be very suddenly), there is no help in this proof nor strength in this argument, "We must pray for all; therefore God intends by the death of Christ to save all and every one," its sophistry and weakness being apparent. From our duty to God's purpose is no good conclusion, though from his command to our duty be most certain.
Proof 11. "The Lord hath given forth his word and promise to be with his servants so preaching the gospel to all, and with his people so praying for all where they come, that they may go on with confidence in both, <402820>Matthew 28:20; 1<540203> Timothy 2:3,8; <421005>Luke 10:5; <235417>Isaiah 54:17.
508
Ans. That God will be with his people, whether preaching or praying, according to his will and their own duty, is as apparent as it is that this makes nothing for universal redemption; than which what can be more evident.
Proof 12. "The Lord hath already performed and made good his word to his servants and people, upon some of all sorts of men and all sorts of sinners, showing them mercy to the very end, that none might exclude themselves, but all be encouraged to repent, believe, and hope thereby, <440203>Acts 2:3, 811,16,19,28; 1<460610> Corinthians 6:10,11; 1<540113> Timothy 1:13-16."
Ans. If ye had told us that God had already made good his word to his servants, in saving all and every man, and proved it clearly, ye had evidently and undeniably confirmed the main opinion; but now, affirming only that he hath showed mercy to some of all sorts, and all sorts of sinners, that others of the like sort (as are the remainder of his elect, yet uncalled) might be induced to believe, ye have evidently betrayed your own cause, and established that of your adversaries, showing how the Lord in the event declareth on their side, saving in the blood of Jesus only some of all sorts, as they affirm, not all and every one, which your tenet leads you to.
Proof 13. "The blessing of life hath streamed in this doctrine of the love of God to mankind; yea, in the tender and spiritual discovery of the grace of God to mankind (in the ransom given and atonement made by Christ for all men, with the fruits thereof) hath God, in the first place, overcome his chosen ones to believe and turn to God, <441348>Acts 13:48; <560211>Titus 2:11,13, 3:4,5."
Ans. First, That the freedom of God's grace, and the transcendency of his eternal love towards men, with the sending of his Son to die for them, to recover them to himself from sin and Satan, is a most effectual motive, and (when set on by the Spirit of grace) a most certain operative principle of the conversion of God's elect, we most willingly acknowledge. It is that wherein our hearts rejoice, whereby they were endeared, and for which we desire to return thankful obedience every moment. But that ever this was effectual, extending this love to all, or at least that any effectualness is in that aggravation of it, we utterly deny; and that, --
509
1. Because it is false, and a corrupting of the word of God, as hath been showed; and of a lie there can be no good consequence.
2. It quite enervates and plucks out the efficacy of this heavenly motive, by turning the most intense and incomparable love of God towards his elect into a common desire, wishing, and affection of his nature (which, indeed, is opposite to his nature), failing of its end and purpose; which might consist with the eternal destruction of all mankind, as I shall abundantly demonstrate, if Providence call me to the other part of this controversy, concerning the cause of sending Jesus Christ. Secondly, There is nothing of this common love to all in the places urged; for, --
1. The "grace" mentioned, <560211>Titus 2:11,13, is the grace that certainly brings salvation, which that common love doth not, and was the cause of sending Christ, "that he might redeem us from all iniquity, and purify to himself a peculiar people, zealous of good works;" where our redemption and sanctification are asserted to be the immediate end of the oblation of Jesus Christ; which how destructive it is to universal redemption hath been formerly declared.
2. So also is that "love and kindness" mentioned, chapter 3:4,5, such as by which we receive the "washing of regeneration and renewing of the Holy Ghost," verse 5; and justification, and adoption to heirship of eternal life, verse 7; -- which, whether it be a common or a peculiar love, let all men judge.
3. <441347>Acts 13:47 (for verse 48, there cited, contains as clear a restriction of this love of God to his elect, as can be desired) sets out the extent of the mercy of God in Christ, through the preaching of the gospel to the Gentiles also, and not only to the Jews, as was foretold by Isaiah, <234906>Isaiah 49:6; which is far enough from giving any color to the universality of grace, it being nothing but the same affirmation which ye have <431152>John 11:52, of "gathering together in one the children of God that were scattered abroad."
Proof 14. "Those that, when the gospel comes, and any spiritual light therein, to them, when they refuse to believe, and suffer themselves to be withdrawn by other things, they are affirmed to love or choose "darkness rather than light," John in. 19, (which how could it be, if no light in truth were for them?) in following lying vanities; to forsake
510
their own mercies, <320208>Jonah 2:8; to harden their own hearts, <450205>Romans 2:5; to lose their souls, <401626>Matthew 16:26; and to destroy themselves, <281309>Hosea 13:9. And they being from Adam fallen into darkness, hardness, and their souls [lost], and death passed on them, how could these things be if by Jesus Christ no life had been attained, no atonement made, no restoration of their souls, nor means procured and used, that they might be saved? God is no hard master, to gather where he hath not strewn."
Ans. The sum of this argument is, That those who do not believe upon the preaching of the gospel are the cause of their own ruin and destruction; therefore, Jesus Christ died for all and every man in the world. Now, though it cannot but be apprehended that it is time cast away and labor lost, to answer such consequences as these, yet I must add a few observations, lest any scruple should remain with the weakest reader; as, -- First, All have not the gospel preached to them, nay, from the beginning of the world, the greatest part of men have been passed by in the dispensation of the means of grace, <450214>Romans 2:14; <441416>Acts 14:16, 17:30, -- "winked at." All these, then, must be left out in this conclusion, which renders it altogether useless to the business in hand; for the universality of redemption falls to the ground if any one soul be not intended in the payment of the ransom. Secondly, It is not the disbelieving the death of Christ for every individual soul that ever was or shall be (which to believe is nowhere in Scripture required) that is the cause of man's destruction, but a not-believing in the all-sufficiency of the passion and oblation of Jesus Christ for sinners, so as to accept of the mercy procured thereby, upon those terms and conditions that it is held forth in the gospel; which doth not attend the purpose and intention of God for whom Christ should die, but the sufficiency and efficacy of his death for all that receive him in a due manner, he being the only true way, life, and light, no other name being given under heaven whereby men may be saved. It is a "loving darkness rather than light," as in <430319>John 3:19, the place urged in the proof; which word ma~llon, "rather," there, doth not institute a comparison between their love of darkness and light, as though they loved both, but darkness chiefly; but plainly intimates an opposition unto the love of light by a full love of darkness. And this "men" are said to do; which being spoken indefinitely, according to the rules of interpreting Scripture
511
followed by this author, should be taken universally, for all men: but we are contented that it be the most of those men to whom Christ preached; for some also of them "received him," to whom he "gave this privilege, that they should become the sons of God," <430112>John 1:12.
Why ye should interpret "love" here by "choose," as though either the words were equivalent, or the word in the original would signify either, I can see no reason, for both these are exceeding false. There is a difference between loving and choosing; and as for hmj ap> hsan, he would be as bad a translator as ye are an interpreter that should render it "they choose." Now, what is this loving of darkness more than light, but a following and cleaving in affection and practice to the ways wherein they were, being alienated from the life of God, laboring in the unfruitful works of darkness, and refusing to embrace the heavenly doctrine of the gospel, holding forth peace and reconciliation with God through Christ, with life and immortality thereby. To conclude from hence, [that] therefore Christ died for all and every man in the world, because the greatest part of them to whom he preached the gospel did not believe, is a wild kind of reasoning; much better may we infer, that therefore he died not for all men, because it is not "given unto them, for his sake, to believe on him," <500129>Philippians 1:29.
Neither will that parenthesis -- "Which how could it be, if no light in truth were for them?" -- give any light to the former inference; for if the word "for" should denote the intention and purpose of God, the truth is, we dare not say that God intends and purposeth that they should receive light who do not, lest by so saying we should make the Strength of Israel to be like to ourselves, and contradict him who hath said, "My counsel shall stand, and I will do all my pleasure," <234610>Isaiah 46:10. "The counsel of the LORD standeth for ever," <193311>Psalm 33:11; he being "the LORD, and changing not," <390306>Malachi 3:6; <590117>James 1:17; 2<550219> Timothy 2:19; <450911>Romans 9:11. If by "for them," ye mean such a stock and fullness of light and grace as there is of light in the sun for all the men in the world, though some be blind and cannot see it, then we say that such a light there is for all in the gospel to whom it is preached, and their own blindness is the sole cause of their not receiving it: so that this hath not got the stone a step forward, which still rolls back upon him.
512
Thirdly, The other scriptures urged have not so much as any color that should give advantage to consider them, as with any reference to the business in hand. That of <320208>Jonah 2:8 is concerning such as forsake the true God to follow idols, so forfeiting the mercies, temporal and spiritual, which from the true God they had before received. <450205>Romans 2:5 speaks of the Gentiles who had the works of God to teach them, and the patience of God to wait upon them, yet made no other use of them both than, by vile rebellions, to add new degrees of farther hardness upon their own hearts. That of men's losing their souls, <401626>Matthew 16:26, and destroying themselves (<281309>Hosea 13:9) by sin, is of equal force with what went before.
But, fourthly, The close of this reason seems to intimate a farther view of the author, which at the first view doth not appear, -- namely, that all men are in a restored condition by Christ; not a door of mercy opened for them all, but that they are all actually restored into grace and favor, from which if they do not fall, they shall surely be saved. And the argument whereby he proves this is, because, being lost in Adam, they could not be said to lose themselves unless they were restored by Christ; being darkness and hardness in him, unless all were enlightened and mollified by Christ, they could not be said to love darkness nor to harden themselves. Now, if this be his intention (as it is too apparent that so it is), I must say something, -- first, To the argument; secondly, To the thing itself. And,
First, For the argument, it is this: -- Because by original sin men are guilty of death and damnation, therefore they cannot by actual sins make sure of and aggravate that condemnation, and so bring upon themselves a death unto death: or, Because there is a native, inbred hardness of heart in man, therefore, none can add farther degrees of contracted hardness and induration by actual rebellions; that because men are blind, therefore they cannot undervalue light (when indeed the reason why they do so is because they are blind); that men who have time, and opportunity, and means, to save their souls, cannot be said to lose them, that is, to be condemned, unless their souls were in a saved condition before. Now, this is one of the proofs which, in the close, is called "plain, and according to Scripture;" when, indeed, nothing can be more contrary to reason, Scripture, and the principles of the oracles of God, than this and some other of them are. I shall add no more, knowing that no reader can be so
513
weak as to conceive that the refusing of a proposed remedy, accompanied with infinite other despites done to the Lord, is not sufficient to make men guilty of their own condemnation. I speak of those that enjoy the preaching of the gospel.
Secondly, For the thing itself, or an actual restoration of all men by Christ into such a state (as is intimated) as they had at the first in Adam (I mean in respect of covenant, not innocency), which I take to be the meaning of the author, and that because in another place he positively affirms that it is so, and that all are justified by Christ, though how it should be so he is not able to declare. To this, then, I say, --
1. That there is nothing in the Scripture that should give the least color to this gross error, nor can any thing be produced so much as probably sounding that way.
2. It is contrary,
(1.) To very many places, affirming that we are "dead in trespasses and sins," <490201>Ephesians 2:1; that "except we be born again, we cannot see the kingdom of God, <430303>John 3:3; that until we come by faith to Christ, "the wrath of God abideth on us," chapter <430336>3:36; with those innumerable places which discover the universal alienation of all men from God, until actual peace and reconciliation be made through Christ.
(2.) To the very nature and essence of the new covenant of grace, proceeding from the free mercy of God to his elect, carried along with distinguishing promises from the first to the last of them, putting a difference between the seed of the woman and the seed of the serpent, as well in the members as in the Head; being effective and really working every good thing it promised in and towards all to whom it doth belong (which certainly it doth not in all), and being everywhere said to be made with the people of God, or those whom he will own, in opposition to the world ; -- of all which, and divers other things, so plentifully affirmed of it in the Scripture, not one can be true if all men receive a restoration by Christ into covenant.
(3.) To the eternal purpose of God in election and reprobation; of which the latter is a resolution to leave men in their fallen condition, without any reparation by Christ.
514
(4.) It is attended with very many strange, absurd, groundless consequences; as,
[1.] That all infants dying before they come to the use of reason and the committing of actual sin must necessarily be saved (although our Savior hath said, that "except a man be born again, he cannot see the kingdom of God," <430303>John 3:3; and Paul from him, that the children of infidels are "unclean," 1<460714> Corinthians 7:14; -- now no unclean thing shall enter the new Jerusalem, <662127>Revelation 21:27), whereby the infants of Turks, Pagans, infidels, persecutors, are placed in a far more happy condition than the apostles of Christ, if they depart in their infancy, -- than the best of believers, who are not, according to the authors of this doctrine, out of danger of eternal perishing.
[2.] That there is no more required of any to be saved than a continuance in the estate wherein he was born (that is, in covenant, actually restored by Christ thereunto), when the whole word of God crieth out that all such as so abide shall certainly perish everlastingly.
[3.] That every one that perisheth in the whole world falls away from the grace of the new covenant, though the promises thereof are, that there shall never be any total falling away of them that are in covenant.
[4.] That none can come unto Christ but such as have in their own persons fallen from him, for all others abide in him.
Innumerable other such consequences as these do necessarily attend this false, heretical assertion, that is so absolutely destructive to the free grace of God. I doubt not but that such proofs as these will make considering men farther search into the matter intended to be proved, and yield them good advantages to discover the wretched lie of the whole.
Fifthly, To the last words of the proof I answer, that God sowed that seed in Adam, and watered it with innumerable temporal blessings towards all, and spiritual in some, whose fruit he will come to require from the world of unbelievers, and not in the blood of Jesus
Christ, any farther than as it hath been certainly proposed to some of them and despised.
515
Proof 15. "God's earnest expostulations, contendings, charges, and protestations, even to such as whereof many perished, <450927>Romans 9:27; <231022>Isaiah 10:22. As, to instance: -- `O that there were such an heart in them, that they would fear me,' etc., `that it might be well with them!' <050529>Deuteronomy 5:29. `What could have been done more to my vineyard, that I have not done in it?' etc., <230504>Isaiah 5:4,5. `What iniquity have your fathers found in me, that they are gone far from me?' <240205>Jeremiah 2:5. `Have I been a wilderness unto Israel? a land of darkness? wherefore say my people, We are lords; we will come no more unto thee?' verse 31. `O my people, what have I done unto thee? wherein have I wearied thee? testify against me,' <330603>Micah 6:3. `How often would I have gathered,' etc., `and ye would not!' M<402337> atthew 23:37. `O that my people had hearkened unto me!' etc., `I should soon have subdued their enemies,' etc., <198113>Psalm 81:13,14. `Because I have called, and ye refused; I have stretched out my hand, and no man regarded,' etc., <200124>Proverbs 1:24-31. `Because, when they knew God, they glorified him not as God,' etc., <450121>Romans 1:21,28. `Therefore thou art inexcusable, O man,' etc., `Thou, after thy hardness and impenitent heart, treasurest up unto thyself wrath,' etc., <450201>Romans 2:1,5. The Christian, I hope, will reply against God, and say, `Thou never meantest us good; there was no ransom given for us, no atonement made for us, no good done us, no mercy shown us, -- nothing, in truth, whereby we might have been saved, nothing but an empty show, a bare pretense.' But if any should reason so evilly, yet shall not such answers stand."
Ans. To this collection of expostulations I shall very briefly answer with some few observations, manifesting of how little use it is to the business in hand; as, -- First, That in all these expostulations there is no mention of any ransom given or atonement made for them that perish (which is the thing pretended in the close), but they are all about temporal mercies, with the outward means of grace. To which [add] what we observed in the argument last foregoing, -- namely, that as God doth not expostulate with them about it, no more shall they with God about it at the last day. Not that I deny that there is sufficient matter of expostulation with sinners about the blood of Christ and the ransom paid thereby, that so the elect may be drawn and wrought upon to faith and repentance, and believers
516
more and more endeared to forsake all ungodliness and worldly lusts, to live unto him who died for them, and that others may be left more inexcusable; only for the present there are no such expostulations here expressed, nor can any be found holding out the purpose and intention of God in Christ towards them that perish. Secondly, That all these places urged (excepting only those of <450128>Romans 1:28, 2:5, which apparently and evidently lay the inexcusableness of sin upon that knowledge which they might have had, by the works of creation and providence, of God, as eternal, almighty, and powerful, without the least intimation of any ransom, atonement, and redemption), -- that all the rest, I say, are spoken to and of those that enjoyed the means of grace, who, in the days wherein those expostulations were used towards them, were a very small portion of all men; so that from what is said to them nothing can be concluded of the mind and purpose of God towards all others, <19E719>Psalm 147:19,20, -- which is destructive to the general ransom. Thirdly, That there are no men, especially none of those that enjoy the means of grace, but do receive so many mercies from God, as that he may justly plead with them about their unthankfulness and not returning of obedience proportionable to the mercies and light which they received. Fourthly, It is confessed, I hope by all, that there are none of those things for the want whereof God expostulateth with the sons of men, but that he could, if it so seemed good before him, effectually work them in their hearts, at least, by the exceeding greatness of his power: so that these things cannot be declarative of his purpose, which he might, if he pleased, fulfill; "for who hath resisted his will," <450919>Romans 9:19. Fifthly, That desires and wishings should properly be ascribed unto God is exceedingly opposite to his all-sufficiency and the perfection of his nature; they are no more in him than he hath eyes, ears, and hands. These things are to be understood zeoprepwv~ . Sixthly, It is evident that all these are nothing but pathetical declarations of our duty in the enjoyment of the means of grace, strong convictions of the stubborn and disobedient, with a full justification of the excellency of God's ways to draw us to the performance of our duties; ergo, Christ died for all men, o[per e]dei dei>zai. Seventhly, Some particular places, that seem to be of more weight than the rest, have been already examined.
Proof 16. "The Scripture's manner of setting forth the sin of such as despise and refuse this grace, and their estate, and the persons
517
perishing; as to say they `turn the grace of God into wantonness,' Jude 4; `tread under foot the Son of God, profane the blood of the covenant, with which they were sanctified, offer despite to the Spirit of grace,' <581029>Hebrews 10:29; `deny the Lord that bought them,' 2<610201> Peter 2:1; `they perish for whom Christ died,' 1<460811> Corinthians 8:11; `trees twice dead, plucked up by the roots,' Jude 12,13; `and bring upon themselves swift destruction,' 2<610201> Peter 2:1. And how could all this be if God had given his Son in no sort for them? if Christ had shed no blood to procure remission for them? if he had not bought them, nor had any grace or life by his Spirit to bestow on them?"
Ans. First, There are in this proof three places of Scripture which are frequently urged in this cause, -- namely, <581029>Hebrews 10:29; 2<610201> Peter 2:1; 1<460811> Corinthians 8:11: and, therefore, they have been considered already apart at large; where it was evidenced that they no way incline to the assertion of that whereunto they axe violently wrested, and their sense for that end perverted. Secondly, For those other places out of <650104>Jude 4,12,13, I cannot perceive how they can be hooked into the business in hand. Some are said, verse 4, to "turn the grace of God into wantonness," -- that is, to abuse the doctrine of the gospel and the mercy of God revealed thereby, to encourage themselves in sin; whence to conclude that therefore Jesus Christ died for all men is an uncouth inference, especially the apostle intimating that he died not for these abusers of his grace, affirming that they were "before of old ordained to condemnation;" which ordination standeth in direct opposition to that love which moved the Lord to send his Son Christ to procure the salvation of any. The strength of the proof lieth in the other places, which have been already considered.
Proof 17. "Jesus Christ, by virtue of his death, shall be their judge, and by the gospel, in which they might have been saved, will he judge them to a second death; and how can that be, if he never died the first death for them, and if there were not truth in his gospel preached to them? <451409>Romans 14:9-12; <502007>Philippians 2:7-11; <450216>Romans 2:16; <431247>John 12:47,48,50.'
Ans. First, That Jesus Christ shall be judge of all, and that all judgment is already committed to him, is confessed: that it doth not hence follow that he died for all hath been already declared, unless ye will affirm that he died
518
for the devils also, because they also must be judged by him. Secondly, That all shall be judged by the gospel, even such as never heard word of it, is directly contrary to the gospel:
"For as many as have sinned without law shall also perish without law: and as many as have sinned in the law shall be judged by the law," <450212>Romans 2:12.
Every man, doubtless, shall be judged according to the light and rule which he did or might have enjoyed, and not according to that whereof he was invincibly deprived. Thirdly, That Christ should be said to die only the first death is neither an expression of the word, nor can be collected from thence; he died the death which was in the curse of the law: but of this only by the way. Fourthly, Ye intimate as though there were no truth in the gospel preached unless Christ died for all, when indeed there is no assertion more opposite to the truth of the gospel. The places urged mention Christ being Lord of all, exalted above all, being Judge of all, judging men according to the gospel, -- that is, those men who enjoy it; but how they may be wrested to the end proposed I know not.
Proof 18. "Believers are exhorted to contend for the faith of this common salvation, which was once delivered to the saints; which some having heard oppose, and others turn the offers of it into wantonness, and, through not heeding and not walking in the faith of this salvation, already wrought by Christ for men, they deprive themselves of, and wind out themselves from, that salvation, which Christ by his Spirit, in application of the former, hath wrought in them, and so deprive themselves of the salvation to come, Jude 3-5.
"And every [one] of these proofs be plain and according to Scripture, and each of force, how much more altogether! -- still justifying the sense that 1<540206> Timothy 2:6 and <580209>Hebrews 2:9 importeth, and the truth of the proposition in the beginning."
Ans. I can see nothing in this proof, but only that the salvation purchased by Christ is called "common salvation;" which if ye conclude from thence to be common to all, ye may as well conclude so of faith that it belongs to all, because it is called the "common faith," <560104>Titus 1:4, though termed the "faith of God's elect," verse 1. Doubtless there is a community of
519
believers, and that is common amongst them which is extended to the whole church of God; there is totus mundus ex toto mundo; and that common salvation is that whereby they are all saved, without any color of that strange common salvation whereby no one is saved, maintained by this disputer. The remainder of this proof is a fullness of words, suitable to the persuasion of the author, but in no small part of them exceedingly unsuitable to the word of God and derogatory to the merits of Christ, making the salvation purchased by him to be in itself of no effect, but left to the will of sinful, corrupted, accursed men, to make available or to reject.
And these are the proofs which this author calls "plain and according to Scripture," being a recapitulation of almost all that he hath said in his whole book; at least, for the argumentative part thereof, there is not any thing of weight omitted: and therefore this chapter I fixed on to return a full and punctual answer unto. Now, whether the thing intended to be proved, namely, The paying of a ransom by Christ for all and every man, be plainly, clearly, and evidently from the Scripture confirmed, as he would bear us in hand; or whether all this heap of words, called arguments, reasons, and proofs, be not, for their manner of expression, obscure, uncouth, and oft-times unintelligible, -- for their way of inference, childish, weak, and ridiculous, -- in their allegations and interpretations of Scripture, perverse, violent, mistaken, through ignorance, heedlessness, and corruption of judgment, in direct opposition to the mind and will of God revealed therein, -- is left to the judgment of the Christian reader that shall peruse them, with the answers annexed.
520
CHAPTER 7.
THE REMOVAL OF OTHER REMAINING OBJECTIONS.
THE removal of some usual sophisms and captious arguments of the Arminians, of late made common and vulgar, shall be the close of our treatise, and wind up the whole controversy, which hath drawn us with violence thus far. And in this performance I shall labor to be as brief as possible; partly because these things have been handled at large by others; partly because all color of opposition to the truth by us maintained from the Scriptures being removed, all other objections will indeed naturally sink of themselves. Yet, because great boastings and swelling words of vanity have been used concerning some that follow, it is necessary that something be said to show the emptiness of such flourishes, that the weakest may not be entangled by them.
Objection 1. That which we shall begin withal is an argument of as great fame and as little merit as any that, in this cause, or indeed in any other controversy, hath been used of late days; and it is this: -- "That which every one is bound to believe is true; but every one is bound to believe that Jesus Christ died for him: therefore it is true, namely, that Jesus Christ died for every one."
This is an argument which, to discover their conviction of the weakness of the rest of their arguments, the Arminians and their friends never use, but withal they add some notable encomium of it, with some terms of affront and threatening to their adversaries; insomuch as, by consent on both sides, it hath obtained the name of the Remonstrants' Achilles. Now, truly, for my part, as I shall not transcribe any thing hither out of the many full answers given to it by our divines, by which this Achilles, or rather Goliath, hath been often cast to the ground, so I heartily wish that the many operose, prolix answers which the boasting of our adversaries hath drawn forth had not got, [for] this poor nothing, more repute a thousand times than its own strength, or any addition of force from the managers of it could have procured unto it. Supposing then, first, That the term "believe," be used in the same sense in both propositions (for if otherwise the syllogism is false in the form of it); secondly, That by
521
believing is understood a saving application of Christ to the soul, as held out in the promise, for to believe that Christ died for me in particular, as is asserted to be the duty of every one, can be nothing else but such a saving application; thirdly, That believing that Christ died for any, according to the business in question, must be with reference to the purpose of the Father and intention of Jesus Christ himself, for that is it which, with regard to any universality, is by us opposed; fourthly, For the term "every one," it must relate unto all men as considered in an alike condition, for several respects and conditions of the same persons may cause them to come under several obligations unto duties: now, there is no one condition common unto all but only the state of wrath and death, <490203>Ephesians 2:3, and therefore every man must be considered as in that condition; so that, in sum, the sense of the minor proposition is, "All men in the world, as considered in a state of wrath and unregeneracy, are bound to believe, as before described, that it was the intention of God that Christ should die for every one of them in particular."
Now, not to say any thing to the major proposition, which yet is false, that which men are bound to believe in this sense being, as hath been observed by many, neither true nor false, but good, the assumption is absolutely false, and hath not the least color of reason or Scripture to support it; and (taking "every one" for every individual in the world) when our adversaries prove it, I engage myself to be their proselyte: for, -- First, Then must some be bound to believe that which is false; which cannot be, every obligation to believe being from the God of truth. Now, it is false that Christ died for all and every individual of human kind, as hath been before proved at large. Secondly, Then should men be bound immediately to believe that which is not revealed, though divine revelation be the object of all faith; for the Scriptures do not hold out anywhere that Christ died for this or that particular man as such, but only for sinners indefinitely, specified oft-times antecedently by God's purpose, and consequently by their own purchased obedience. Thirdly, Neither, indeed, is the intention and purpose of God, concerning which we now inquire, proposed as the object of the faith of any; but only his commands, promises, and threatenings, -- the other being left to be collected and assured to the soul by an experience and sense of some sweet infallible issue and effect thereof in the heart actually enjoyed. Nor, fourthly, can
522
any command in the Scripture to believe be interpreted by the purpose and intention of God, as though the meaning of it should be, "God intended that Christ should die for thee in particular;'' nor doth any promise contain that sense. Besides, fifthly, which of itself is enough to break the neck of this argument, all have not any such object of faith as Christ's death at all proposed to them. How can they believe unless they hear? Can they be bound to believe that of which they never heard the least rumor? How many millions of infants and others, in barbarous nations, go to their "own place" without hearing the least report of Jesus Christ., or his sufferings for them or others, even in these days of the gospel! how much more, then, before the coming of Christ in the flesh, when the means of grace were restrained to one small nation, with some few proselytes! Were all these, are they that remain, all and every one, bound to believe that Christ died for them, all and every one in particular? Those that think so are, doubtless, bound to go tell all of them so; I mean those that are yet in the land of the living. Is not unbelief the great damning sin, where faith is required <430336>John 3:36? and yet doth not Paul prove that many shall be condemned for sinning against the light of nature, <450212>Romans 2:12? an evident demonstration that faith is not required of all, -- all are not bound to believe.
But perhaps our adversaries will except, as they must except if they intend to have any color or show of strength left unto this argument, that they mean it only in respect of them who are called by the word, and so it is of force; to which end let it be thus proposed: --
"That which every one called by the word, to whom the gospel is preached, is bound to believe, is true; but that Christ died for him in particular, every one so called is bound to believe: ergo," etc.
Ans. 1. Only the last exception foregoing is taken off by this reformed argument; all the rest stand in their full force, which are sufficient to evert it.
2. Who seeth not that this very reforming of the argument hath made it altogether useless to the cause in whose defense it was produced? for if any one, much more the greatest part of men, be excepted, which are now excluded from the verge of this argument, the general ransom falls to the ground. From the innumerable multitudes of all, we are come to the many
523
that are called, and doubt not but that we shall instantly descend to the few that are chosen. Unto the exception, that that which is true in respect of them to whom it is proposed would also be true in respect of all if it should be proposed to them, I answer, by the way, -- First, That the argument is to be taken from the scriptural obligation to believe, and can be extended no farther than it is actually extended. Secondly, That it is no safe disputing of what would be or should be, if things were not as God hath appointed and ordained them. We see the will of God for the present; neither are we to suppose so as to make our supposal a bottom for any argument that they could have been otherwise disposed. Thirdly, That if the gospel should be preached to all the world, or all in the world, this is all the mind and will of God that would or can in general be `signified to them by it, "He that believeth and is baptized shall be saved, but he that believeth not shall be damned;" or, that God hath concatenated and knit these two things together, faith and salvation, so that whosoever will enjoy the latter must perform the former. If the gospel should now be preached to the Turks and the Indians, and they should reject it, certainly they should be damned for not believing that which they were, upon the preaching of it, bound to believe. Now, what is this? that Christ died for every one of them in particular? No, doubtless; but this, "There is none other name under heaven given among men, whereby we must be saved," but only by the name of Christ, made known to us in the gospel, <440412>Acts 4:12. [They would be damned] for rejecting the counsel and wisdom of God to save sinners by the blood of Jesus; for not believing the necessity of a Redeemer, and that Jesus of Nazareth was that Redeemer, -- according to his own word to the Jews, "If ye believe not that I am he, ye shall die in your sins;" as, indeed, the peculiar infidelity of that people was their not believing him to be their Messiah, whom they saw to be declared to be the Son of God with power. The not believing these things would be the soul-damning infidelity of such obstinate refusers to come in upon the call of the gospel, and not a refusing to believe that Christ died for every one of them in particular; which could not, by the rule of the gospel, be proposed unto them, and which they never come so far as to question or esteem.
Still, then, we deny the minor proposition of the reduced syllogism; and that partly for the reasons before produced, partly for these subjoined: --
524
1. They to whom the gospel is preached are bound to believe with that faith which is required to justification only. Now, this is not a full persuasion that Christ died for any one in particular, in the intention and purpose of God, which revealeth not the object of justification, nor the way whereby a sinner may be justified. f269
2. Because there is an order, natural in itself, and established by God's appointment, in the things that are to be believed; so that until some of them are believed the rest are not required (a man is not commanded, nor can he reasonably, to get to the top of a ladder by skipping all the lower rounds), -- namely,
(1.) Repent, and believe the gospel to be the word of God, to contain his will, and that Jesus Christ, therein revealed, is the wisdom and power of God unto salvation.
(2.) That there is an inseparable connection, by God's appointment, between faith and salvation, gospel faith carrying a sinner quite out of himself and from off his own righteousness
(3.) That there be a particular conviction, by the Spirit, of the necessity of a Redeemer to their souls in particular; whereby they become weary, heavy laden, and burdened.
(4.) A serious full recumbency and rolling of the soul upon Christ in the promise of the gospel, as an all-sufficient Savior, able to deliver and save to the utmost them that come to God by him; ready, able, and willing, through the preciousness of his blood and sufficiency of his ransom, to save every soul that shall freely give up themselves unto him for that end, amongst whom he is resolved to be. And in doing of all this, there is none called on by the gospel once to inquire after the purpose and intention of God concerning the particular object of the death of Christ, every one being fully assured that his death shall be profitable to them that believe in him and obey him.
Now, fourthly, after all this, and not before, it lies upon a believer to assure his soul, according as he finds the fruit of the death of Christ in him and towards him, of the goodwill and eternal love of God to him in sending his Son to die for him in particular. What a preposterous course, and how opposite to the rule of the gospel, were it, to call upon a man to believe
525
that it was the intention and purpose of God that Christ should die for him in particular, and desire him to assure his soul thereof, before he be convinced either, --
1. Of the truth of the gospel in general; or,
2. That faith is the only way of salvation; or,
3. That himself standeth in need of a Savior; or,
4. That there is enough in Christ to save and recover him if he give up himself unto him in his own way! Now, it is most apparent that it is only such as these that are bound to believe that whereof we discourse.
The argument, then; must be once again reformed, and thus proposed:
"That which every one, convinced of the necessity of a Savior, and of the right way of salvation, hungering, thirsting, and panting after Jesus Christ, as able alone to give him refreshment, is bound to believe, is true; but every such a one is bound to believe that Christ died for him in particular: ergo, it is true." And some grant the whole without any prejudice to the cause we have undertaken to defend. It is most apparent, then, --
1. That all that are called by the word are not, in what state or condition soever they continue, bound to believe that Christ died for them; but only such as are so qualified as before described.
2. That the precept of believing, with fiduciary confidence, that Christ died for any in particular is not proposed nor is obligatory to all that are called; nor is the non-performance of it any otherwise a sin, but as it is in the root and habit of unbelief, or not turning to God in Christ for mercy.
3. That no reprobate, for whom Christ died not, shall be condemned for not believing that Christ died for him in particular, which is not true; but for not believing those things whereunto he was called, before related, which are all most true, and that in reference to him.
4. That the command of believing in Christ, which is especially urged as given unto all, is not, in that particular contended about, obligatory unto any but upon fulfilling of the conditions thereto required.
526
5. To "believe on the name of Jesus Christ," which is the command, 1<620323> John 3:23, is not to believe that it was the intention of God that Christ should die for us in particular, but to rest upon him for salvation, as <235011>Isaiah 50:11. Neither, --
6. Is the testimony of God, to which we ought to set our seal that it is true, any other but this,
"He that hath the Son hath life, but he that hath not the Son of God hath not life," 1<620512> John 5:12;
which reprobates disbelieving, do what in them lies to make God a liar, and are justly condemned for it. He that desireth to see more of this argument, let him consult, if he please, Piscator, Perkins, Twisse, Synod of Dort, Du Moulin, Baronius, Rutherford, Spanheim, Amesius, others, etc.
Obj. 2. "That doctrine which fills the minds and souls of poor miserable sinners with doubts and scruples whether they ought to believe or no, when God calls them thereunto, cannot be agreeable to the gospel. But this doth the doctrine of the particularity of redemption. It fills the minds of sinners with scruples and fears whether they may believe or no, and that because they are uncertain whether it was the intention of God that Christ should die for them in particular or no, seeing it is supposed that he died not for all, but only for his elect; whereupon the soul, when it is called upon to believe, may justly fall a-questioning whether it will be available or no for him so to do, and whether it be his duty or no, seeing he knoweth not whether Christ died for him or no."
Ans. 1. That scruples, doubts, and fears, the proper issue of unconquered remaining unbelief, will often arise in the hearts of sinners, sometimes against, sometimes taking occasion from, the truth of the gospel, is too evident upon experience. All the question is, whether the doctrine itself scrupled or stumbled at do of itself, in its own nature, give cause thereto unto those who rightly perform their duty? or whether all those fears and scruples be the natural product and issue of corruption and unbelief, setting up themselves against the truth as it is in Jesus? The first we deny, concerning the doctrine of the particularity of effectual redemption; the latter God alone can remedy.
527
2. This objection supposeth that a man is bound to know and be persuaded (that is, to believe) that Jesus Christ died by the appointment of God for him in particular, before he believe in Jesus Christ. Nay, this they make the bottom of their argument, that men, according to our persuasion, may scruple whether they ought to believe or no, because they are not assured before that Christ died for them in particular, by the designation and appointment of God. Now, if this be not to involve themselves in a plain contradiction, I know not what is; for what, I pray, is it, according to Scripture, for a man to be assured that Christ died for him in particular? Is it not the very highest improvement of faith? doth it not include a sense of the spiritual love of God shed abroad in our hearts? Is it not the top of the apostle's consolation, <450834>Romans 8:34, and the bottom of all his joyful assurance, <480220>Galatians 2:20? So that they evidently require that a man must believe before he do believe, -- that he cannot believe, and shall exceedingly fear whether he ought to do so or no, unless he believe before he believe! Methinks such removing of scruples were the ready way to entangle doubting consciences in farther inextricable perplexities.
3. We deny that a persuasion that it was the will of God that Christ should die for him in particular either is or can be any way necessary that a sinner be drawn to believe. For, considering sinners as such whose duty it is to believe the call of Christ, <401128>Matthew 11:28, <230401>Isaiah 4:1; that command of God, 1<620323> John 3:23; that promise of life upon believing, John in. 36; that threat of unbelief, ibid; the all-sufficiency of the blood of Christ to save all believers, <442021>Acts 20:21, <490502>Ephesians 5:2; the assured salvation of all believers without exception, <411616>Mark 16:16, and the like, are enough to remove all doubts and fears, and are all that the Scripture holds out for that purpose.
4. That persuasion which
(1.) asserts the certainty of salvation by the death of Christ unto all believers whatsoever;
(2.) that affirms the command of God and the call of Christ to be infallibly declarative of that duty which is required of the person commanded and called, -- which, if it be performed, will be assuredly acceptable to God;
528
(3.) that holds out purchased free grace to all distressed, burdened, consciences in general;
(4.) that discovers a fountain of blood, all-sufficient to purge all the sin of every one in the world that will use the appointed means for coming unto it; -- that doctrine, I say, cannot possibly be the cause of any doubt or scruple in the minds of convinced, burdened sinners, whether they ought to believe or no. Now, all this is held forth by the doctrine of particular effectual redemption, in the dispensation of the gospel suitable thereto.
I shall, then, let go this objection without farther pursuit, only attended with this query, What it is that, according to the authors of universal redemption, men are bound to believe, when they know beforehand that Christ died for them in particular? A persuasion of the love of God and good-will of Christ it cannot be; that they have beforehand, <430316>John 3:16; <450508>Romans 5:8: nor a coming to God by Christ for an enjoyment of the fruits of his death; for what is that, I pray? No fruits of the death of Christ, according to them, but what are common to all; which may be damnation as well as salvation, for more are damned than saved, -- infidelity as well as faith, for the most are unbelievers. The immediate fruits of the death of Christ can be nothing but that which is common to them with those that perish. Plainly, their faith in Christ will at length appear to be Socinian obedience.
There be two f270 things that remain, about which there is no small contention, both things in themselves excelling and valuable, both laid claim to by the several persuasions concerning which we treat; but with such an unequal plea, that an easy judgment might serve to decide the controversy. Now, these are, first, the exaltation of God's free grace, the merit of Christ, and the consolation of our souls. Let us consider them in order, and let each persuasion take its due.
Obj. 3. For the first, or the exaltation of God's free grace. I know not how it comes to pass, but so it is, men have entertained a persuasion that the opinion of universal redemption serveth exceedingly to set forth the love and free grace of God, yea, they make free grace, that glorious expression, to be nothing but that which is held forth in this their opinion, -- namely, that God loveth all, and gave Christ to die for all, and is ready to save all, if they will come to him. "Herein," say
529
they, "is free grace and love magnified indeed; this is the universality of free grace," -- and such other flourishing expressions; "whereas the contrary opinion chains up the love and grace of God to a few."
But stay a little. What, I pray, is this your grace, free grace, that is universal? Is it the grace of election? Truly no; God hath not chosen all to salvation, <450911>Romans 9:11,12; <490104>Ephesians 1:4; <450828>Romans 8:28. Is it the grace of effectual vocation? No, neither. Doubtless that it cannot be; for "whom God calls he also justifies," and "glorifies," <450830>Romans 8:30, 11:25,26,29. Nay, all have not been, are not, outwardly called, chapter 10:14. Is it the grace of cleansing and sanctification? Why, are all purged? are all washed in the blood of Jesus? Or is it the church only, <490525>Ephesians 5:25-27. Some, sure, are also defiled still, <560115>Titus 1:15. Faith is the principle of the heart's purification, and "all men have not faith." Is it the grace of justification, -- the free love and mercy of God in pardoning and accepting sinners? But, friends, is this universal? Are all pardoned? are all accepted? see <450117>Romans 1:17, <450322>3:22, 5:1. Is it the grace of redemption in the blood of Christ? see, I pray, <660509>Revelation 5:9. What then, I pray, is this your universal free grace? Is it not universally a figment of your own brains? or is it not a new name for that old idol free-will? Is it not destructive to free grace in every branch of it? Doth it not tend to the eversion of the whole covenant of distinguishing grace, evidently denying that the conditions thereof are wrought in any of the federates by virtue of the promise of the covenant? Are not the two great aims of their free grace to mock God and exalt themselves? Do not they propose the Lord as making a pretense of love, good-will, free grace, and pardon unto all, yet never once acquainting incomparably the greatest number of them with any such love or good-will at all, although he know that without his effecting of it they can never come to any such knowledge? For those that are outwardly called to the knowledge of these things, do they not, by their universal grace, feign the Lord to pretend that he loves them all, has sent his Son to die for them all, and to desire that they all may be saved, yet upon such a condition as, without him, they can no more effect than to climb to heaven by a ladder, which yet he will not do? Do not they openly make God to say, "Such is this my love, my universal grace, that by it I will freely love them, I dare joyfully embrace them, in all things but only that which will do them good?" Would not they affirm him to be a grossly
530
counterfeiting hypocrite that should go to a poor blind man, and tell him, "Alas, poor man, I pity thy case, I see thy want, I love thee exceedingly; open thine eyes, and I will give thee a hundred pounds?" And dare they assign such a deportment to the most holy God of truth? Is their universal grace any thing but a mock? Did that ever do good to any, as to salvation, which is common to all? Are they not the two properties of the grace of God in the Scripture, that it is discriminating and effectual? And is not their grace any thing else but these? Let it be granted that all is true which they say concerning the extent of grace; is it such grace as that ever any soul was saved by? Why, I pray, then, are not all? "Why," they will say, "because they do not believe." So, then, the bestowing of faith is no part of this free grace. See your second aim, even to exalt yourselves and your free-will into the room of grace; or, at least, leaving it room to come in, to have the best share in the work of salvation,--namely, believing itself, that makes all the rest profitable. See, now, what your universality of free grace leads and tends to. Are not the very terms opposite to one another? In a word, to bring in reprobates to be objects of free grace, you deny the free grace of God to the elect; and to make it universal, you deny it to be effectual. That all may have a share of it, they deny any to be saved by it; for saving grace must be restrained.
On the other side; in what one tittle, I pray you, doth the doctrine of the effectual redemption of God's elect only, in the blood of Jesus, impair the free grace of God? Is it in its freedom? Why, we say it is so free, that if it be not altogether free it is no grace at all. Is it in its efficacy? Why, we say that by grace we are saved, ascribing the whole work of our recovery and bringing to God, in "solidum," thereto. Is it in its extent? We affirm it to be extended to every one that is, was, or ever shall be delivered from the pit. It is true, we do not call grace that goeth into hell free grace, in a gospel notion; for we deem the free grace of God so powerful, that wherever it hath designed and chosen out itself a subject, that it brings God, and Christ, and salvation with it, to eternity.
"But you do not extend it unto all; you tie it up to a few." De te largitor, puer. Is the extending of the love and favor of God in our power? Hath he not mercy on whom he will have mercy, and doth he not harden whom he will? Yet, do not we affirm that it is extended to the universality of the saved ones? Should we throw the children's bread to dogs? Friends, we
531
believe that the grace of God in Christ worketh faith in every one to whom it is extended; that the conditions of that covenant which is ratified in his blood are all effectually wrought in the heart of every covenantee; that there is no love of God that is not effectual; that the blood of Christ was not shed in vain; that of ourselves we are dead in trespasses and sins, and can do nothing but what the free grace of God worketh in us: and, therefore, we cannot conceive that it can be extended to all. [As] for you, who affirm that millions of those that are taken into a new covenant of grace do perish eternally, that it is left to men to believe that the will of God may be frustrate and his love ineffectual, that we distinguish ourselves one from another, -- you may extend it whither you please, for it is indifferent to you whether the objects of it go to heaven or to hell.
But in the meanwhile, I beseech you, friends, give me leave to question whether this you talk of be God's free grace, or your fond figment? his love, or your wills? for truly, for the present, it seems to me the latter only. But yet our prayers shall be that God would give you infinitely more of his love than is contained in that ineffectual universal grace wherewith you so flourish. Only, we shall labor that poor souls be not seduced by you with the specious pretences of free grace to all, -- not knowing that this your free grace is a mere painted cloth, that will give them no assistance at all to deliver them from that condition wherein they are, but only give them leave to be saved if they can; whereas they are ready, by the name you have given to the brat of your own brain, to suppose you intend an effectual, almighty, saving grace, that will certainly bring all to God to whom it is extended, of which they have heard in the Scripture; whilst you laugh in your sleeves, to think how simply these poor souls are deluded with that empty show, the substance whereof is this, "Go your ways; be saved if you can, in the way revealed; God will not hinder you."
Obj. 4. Each party contests about the exaltation of the merit of Christ; for so are their mutual pretences. Something hath been said to this before, so that now I shall be brief. Take, then, only a short view of the difference that is between them, where each pretends to exalt the merit of Christ in that which is by the other denied, and this plea will suddenly be at an end.
532
There is but one only thing that concerns the death of Christ in which the authors of the general ransom are upon the affirmative, and whereby they pretend to set forth the excellency of his death and oblation, namely, that the benefits thereof axe extended unto all and every one, whereas their adversaries straiten it unto a few, a very few, -- none but the elect; which, they say, is derogatory to the honor of the Lord Jesus Christ. And this is that wherein they pretend so exceedingly to advance his name and merit above the pitch that they aim at who assert the effectual redemption of the elect only. The truth is, the measure of the honor of Jesus Christ is not to be assigned by us, poor worms of the dust; that he takes to be honor which he gives and ascribes unto himself, and nothing else. He hath no need of our lie for his glory: so that if this did, in our eyes, seem for the exaltation of the glory of Christ, yet, arising from a lie of our own hearts, it would be an abomination unto him. Secondly, We deny that this doth any way serve to set out the nature and dignity of the death of Christ; because the extent of its efficacy to all (if any such thing should be) doth not arise from its own innate sufficiency, but from the free pleasure and determination of God: which how it is enervated by a pretended universality was before declared. Thirdly, The value of a thing ariseth from its own native sufficiency and worth unto any purpose whereunto it is to be employed; which the maintainers of effectual redemption do assert, in the death of Christ, to be much above what any of their adversaries ascribe unto it.
Should I now go about to declare in how many things the honor of Christ, and the excellency of his death and passion, with the fruits of it, is held forth in that doctrine which we have sought to open from the Scriptures, above all that can be assigned to it agreeable to their own principal maxims who maintain universal redemption (and that according to truth itself), I should be forced to repeat much that hath already been spoken, so that it shall suffice me to present the reader with this following antithesis: --
Universalists.
1. Christ died for all and every one, elect and reprobate.
2. Most of them for whom Christ died are damned.
533
3. Christ, by his death, purchased not any saving grace for them for whom he died.
4. Christ took no care for the greatest part of them for whom he died, that ever they should hear one word of his death.
5. Christ, in his death, did not ratify nor confirm a covenant of grace with any federates, but only procured by his death that God might, if he would, enter into a new covenant with whom he would, and upon what condition he pleased.
6. Christ might have died, and yet no one be saved.
7. Christ had no intention to redeem his church, any more than the wicked seed of the serpent.
8. Christ died not for the infidelity of any.
Scriptural Redemption.
1. Christ died for the elect only.
2. All those for whom Christ died are certainly saved.
3. Christ by his death purchased all saving grace for them for whom he died.
4. Christ sends the means and reveals the way of life to all them for whom he died.
5. The new covenant of grace was confirmed to all the elect in the blood of Jesus.
6. Christ, by his death, purchased, upon covenant and compact, an assured peculiar people, the pleasure of the Lord prospering to the end in his hand.
7. Christ loved his church, and gave himself for it.
8. Christ died for the infidelity of the elect.
Divers other instances of the like nature might be easily collected, upon the first view whereof the present difference in hand would quickly be determined. These few, I doubt not, are sufficient, in the eyes of all
534
experienced Christians, to evince how little the general ransom conduceth to the honor and glory of Jesus Christ, or to the setting forth of the worth and dignity of his death and passion.
Obj. 5. The next and last thing which comes under debate in this contest is gospel consolation, which God in Christ is abundantly willing we should receive. A short disquisition whether of the two opinions treated on doth give the firmest basis and soundest foundation hereunto, will, by the Lord's assistance, lead us to an end of this long debate. THE GOD OF TRUTH AND COMFORT GRANT THAT ALL OUR UNDERTAKINGS, OR RATHER HIS WORKINGS IN US, FOR TRUTH, MAY END IN PEACE AND CONSOLATION!
To clear this, some things are to be premised; as,--
1. All true evangelical consolation belongeth only to believers, <580617>Hebrews 6:17,18, -- God's people, <234001>Isaiah 40:1,2; upon unbelievers the "wrath of God abideth," <430336>John 3:36.
2. To make out consolation unto them to whom it is not due is no less a crime than to hide it from them to whom it doth belong, <230520>Isaiah 5:20; <242314>Jeremiah 23:14; <261310>Ezekiel 13:10.
3. T. M[ore]'s attempt to set forth the death of Christ so that all might be comforted, meaning all and every one in the world, as appeareth, is a proud attempt to make that straight which God hath made crooked, and most opposite to the gospel.
4. That doctrine which holds out consolation from the death of Christ to unbelievers, cries, "Peace, peace," when God says, "There is no peace."
These things being premised, I shall briefly demonstrate these four following positions: --
1. That the extending of the death of Christ unto a universality, in respect of the object, cannot give the least ground of consolation to them whom God would have to be comforted by the gospel
2. That the denying of the efficacy of the death of Christ towards them for whom he died cuts the nerves and sinews of all strong consolation,
535
even such as is proper to believers to receive, and peculiar to the gospel to give.
3. That there is nothing in the doctrine of redemption of the elect only that is yet in the least measure to debar them from consolation to whom comfort is due.
4. That the doctrine of the effectual redemption of the sheep of Christ, by the blood of the covenant, is the true solid foundation of all durable consolation.
1. Begin we with the first, -- that the extending of the death of Christ unto a universality, in respect of the object, hath nothing in it, as peculiar unto it, that can give the least ground of consolation unto them whom God would have to be comforted. That gospel consolation, properly so called, being a fruit of actual reconciliation with God, is proper and peculiar only to believers, I laid down before, and suppose it to be a truth out of all question and debate. Now, that no consolation can be made out to them as such, from any thing which is peculiar to the persuasion of a general ransom, is easily proved by these following reasons: --
(1.) No consolation can arise unto believers from that which is nowhere in the Scripture proposed as a ground, cause, or matter of consolation, as the general ransom is not: for, -- first, That which hath no being can have no affection nor operation; secondly, All the foundations and materials of consolation are things particular, and peculiar only to some, as shall be declared.
(2.) No consolation can accrue unto believers from that which is common unto them with those whom, -- first, God would not have comforted; secondly, that shall assuredly perish to eternity; thirdly, that stand in open rebellion against Christ; fourthly, that never hear one word of gospel or consolation. Now, to all these, and such as these, doth the foundation of consolation, as proposed with and arising from the general ransom, equally appertain with the choicest of believers.
(3.) Let a man try in the time, not of disputation, but of desertion and temptation, what consolation or peace to his soul he can obtain from such a collection as this, "Christ died for all men; I am a man: therefore, Christ died for me." Will not his own heart tell him, that notwithstanding all that
536
he is assured of in that conclusion, the wrath of God may abide on him for evermore? Doth he not see that, notwithstanding this, the Lord showeth so little love unto millions of millions of the sons of men, of whom the former collection (according to the present opinion) is true as well as of himself, as that he doth not once reveal himself or his Son unto them? What good will it do me to know that Christ died for me, if notwithstanding that I may perish for ever? If you intend me any consolation from that which is common unto all, you must tell me what it is which all enjoy which will satisfy my desires, which are carried out after assurance of the love of God in Christ. If you give me no more to comfort me than what you give, or might have given, to Judas, can you expect I should receive settlement and consolation?
Truly, miserable comforters are ye all, physicians of no value, Job's visitors, -- skillful only to add affliction unto the afflicted.
"But be of good comfort," will Arminians say; "Christ is a propitiation for all sinners, and now thou knowest thyself so to be." Ans. True; but is Christ a propitiation for all the sins of those sinners? If so, how can any of them perish? If not, what good will this do me, whose sins perhaps (as unbelief) are such as for which Christ was not a propitiation? "But exclude not thyself; God excludeth none; the love which caused him to send his Son was general towards all." Tell not me of God's excluding; I have sufficiently excluded myself. Will he powerfully take me in? Hath Christ not only purchased that I shall be admitted, but procured me ability to enter into his Father's arms? "Why, he hath opened a door of salvation to all." Alas! is it not a vain endeavor, to open a grave for a dead man to come out? Who lights a candle for a blind man to see by? To open a door for him to come out of prison who is blind, and lame, and bound, yea dead, is rather to deride his misery than to procure him liberty. Never tell me that will yield me strong consolation, under the enjoyment whereof the greatest portion of men perish everlastingly.
2. The opinion concerning a general ransom is so far from yielding firm consolation unto believers from the death of Christ, that it quite overthrows all the choice ingredients of strong consolation which flow there hence; and that, -- first, By strange divisions and divulsions of one thing from another, which ought to be conjoined to make up one certain
537
foundation of confidence; secondly, By denying the efficacy of his death towards them for whom he died: both which are necessary attendants of that persuasion.
First, They so divide the impetration of redemption and the application thereof, -- the first being in their judgments the only proper immediate fruit and effect of the death of Christ, -- that the one may belong to millions who have no share in the other; yea, that redemption may be obtained for all, and yet no one have it so applied unto them as to be saved thereby. Now, the first of these, such as it is, is an ineffectual possible redemption, notwithstanding which all the sons of men might perish everlastingly, being the whole object of the death of Christ (as is asserted), separated and divided from all such application of redemption unto any as might make it profitable and useful in the least measure (for they deny this application to be a fruit of the death of Christ; if it were, why is it not common to all for whom he died?) What comfort this can in the least degree afford to any poor soul will not dive into my apprehension. "What shall I do?' saith the sinner; "the iniquity of my heels compasseth me about. I have no rest in my bones by reason of my sin: and now, whither shall I cause my sorrow to go?" Be of good cheer; Christ died for sinners. "Yea, but shall the fruits of his death be certainly applied unto all them for whom he died? If not, I may perish for ever." Here let them that can, answer him, according to the principles of Universalists, without sending him to his own strength in believing, or that which, in the close, will be resolved into it, "et erit mihi magnus Apollo:' and if they send him thither, they acknowledge the consolation concerning which they boast properly to proceed from ourselves, and not from the death of Christ.
Secondly, Their separating between the oblation and intercession of Jesus Christ makes little for the consolation of believers, yea, indeed, quite everts it.
There are, amongst others, two eminent places of Scripture wherein the Holy Ghost holdeth forth consolation to believers, against these two general causes of all their troubles and sorrows, -- namely, their afflictions and their sins. The first is <450832>Romans 8:32-34, the other 1<620201> John 2:1,2; in both which places the apostles make the bottom of the consolation which they hold out to believers in their afflictions and failings to be that strait
538
bond and inseparable connection that is between these two, with the identity of their objects, -- namely, the oblation and intercession of Jesus Christ. Let the reader consult both the texts, and he shall find that on this lies the stress, and herein consists the strength, of the several proposals for the consolation of believers; which, in both places, is principally intended. A more direct undertaking for this end and purpose cannot be produced. Now, the authors of universal redemption do all of them divide and separate these two; they allow of no connection between them, nor dependence of one upon another, farther than is effected by the will of man. His oblation they stretch to all; his intercession to a few only. Now, the death of Christ, separated from his resurrection and intercession, being nowhere proposed as a ground of consolation, yea, positively declared to be unsuitable to any such purpose, 1<461514> Corinthians 15:14, certainly they who hold it out as so done are no friends to Christian consolation.
Thirdly, Their denial of the procurement of faith, grace, holiness, -- the whole intendment of the new covenant, -- and perseverance therein, by the death and blood-shedding of Jesus Christ, unto all them, or any of them, for whom he died, doth not appear to be so suitable an assertion for to raise consolation from his cross as is vainly pretended. I pray, what solid consolation can be drawn from such dry breasts as from whence none of these things do flow? That they have not immediate dependence on the death of Christ, according to the persuasion of the assertors of universal grace, hath been before declared, and is by themselves not only confessed, but undertaken to be proved. Now, where should a soul look for these things, but in the purchase of Christ? Whence should they flow, but from his side? Or is there any consolation to be had without them? Is not the strongest plea for these things, at the throne of grace, the procurement of the Lord Jesus? What promise is there of any thing without him? Are not all the promises of God yea and amen in him? Is there any attainment of these things in our own strength? Is this the consolation you afford us, to send us from free grace to free will? Whither, I pray, according to this persuasion, should a poor soul go that finds himself in want of these things? "To God, who gives all freely." But doth God bless us with any spiritual blessings but only in Jesus Christ? Doth he bless us with any thing in him but what he hath procured for us? Is not all grace as well procured by as dispensed in a Mediator? Is this a way to comfort a soul,
539
and that from the death of Christ, to let him know that Christ did not procure those things for him without which he cannot be comforted? "Credat Apella."
It is, then, most apparent, that the general ransom (which is pretended) is so far from being the bottom of any solid consolation unto them whose due it is, that it is directly destructive of, and diametrically opposed unto, all those ways whereby the Lord hath declared himself willing that we should receive comfort from the death of his Son, drying up the breast from whence, and poisoning the streams whereby, it should be conveyed unto our souls.
3. The next thing we have to do is, to manifest that the doctrine of the effectual redemption of the elect only by the blood of Jesus is not liable to any just exception as to this particular, nor doth any way abridge believers of any part or portion of that consolation which God is willing they should receive. That alone which, by the opposers of it, with any color of reason, is objected (for as for the exclamation of shutting out innumerable souls from any share in the blood of Christ, seeing confessedly they are reprobate unbelievers and persons finally impenitent, we are not at all moved at it), comes to this head: -- "That there is nothing in the Scripture whereby any man can assure himself that Christ died for him in particular, unless we grant that he died for all."
First, That this is notoriously false, the experience of all believers who, by the grace of God, have assured their hearts of their share and interest in Christ as held out unto them in the promise, without the least thought of universal redemption, is a sufficient testimony. Secondly, That the assurance arising from a practical syllogism, whereof one proposition is true in the word, and the second by the witness of the Spirit in the heart, is infallible, hath hitherto been acknowledged by all. Now, such assurance may all believers have that Christ died for them, with an intention and purpose to save their souls. For instance: all believers may draw out the truth of the word and the faith created in their hearts into this conclusion: -- [First,] "Christ died for all believers," -- that is, all who choose him and rest upon him as an all-sufficient Savior; not that he died for them as such, but that all such are of those for whom he died. He died not for believers as believers, though he died for all believers; but for all the elect
540
as elect, who, by the benefit of his death, do become believers, and so obtain assurance that he died for them. [As] for such of those that are elected who are not yet believers, though Christ died for them, yet we deny that they can have any assurance of it whilst they continue such. You suppose it a foul contradiction, if a man should be said to have assurance that Christ died for him in particular, and yet continue an unbeliever. This first proposition, as in the beginning laid down, is true in the word, in innumerable places. Secondly, The heart of a believer, in the witness of the Spirit, assumes, "But I believe in Christ;" that is, "I choose him for my Savior, cast and roll myself on him alone for salvation, and give up myself unto him, to be disposed of unto mercy in his own way." Of the truth of this proposition in the heart of a believer, and the infallibility of it, there are also many testimonies in the word, as is known to all; from whence the conclusion is, "Therefore the Lord Jesus Christ died for me in particular, with an intention and purpose to save me."
This is such a collection as all believers, and none but believers, can justly make, so that it is peculiar to them alone; and unto those only is this treasure of consolation to be imparted. The sufficiency of the death of Christ for the saving of every one, without exception, that comes unto him, is enough to fill all the invitations and entreaties of the gospel unto sinners, to induce them to believe; which when, by the grace of Christ, they do, closing with the promise, the fore-mentioned infallible assurance of the intention and purpose of Christ to redeem them by his death, <400121>Matthew 1:21, is made known unto them. Now, whether this be not a better bottom and foundation for a man to assure his soul unto rest and peace upon, than that reasoning which our opposers in this business must, suitably to their own principles, lay as a common stone, -- namely, "Christ died for all men; I am a man: therefore Christ died for me," -- let any man judge; especially considering that indeed the first proposition is absolutely false, and the conclusion, if it could be true, yet, according to their persuasion, can be no more ground of consolation than Adam's fall. All this is spoken not as though either one opinion or other were able of itself to give consolation, which God alone, in the sovereignty of his free grace, can and doth create; but only to show what principles are suitable to the means whereby he worketh on and towards his elect.
541
4. The drawing of gospel consolation from the death of Christ, as held out to be effectual towards the elect only, for whom alone he died, should close up our discourse; but considering, first, how abundantly this hath been done by divers eminent and faithful laborers in the vineyard of the Lord already; secondly, how it is the daily task of the preachers of the gospel to make it out to the people of God; thirdly, how it would carry me out, besides my purpose, to speak of things in a practical, so atheological way, having designed this discourse to be purely polemical; and, fourthly, that such things are no more expected nor welcome to wise and learned men, in controversies of this nature, than knotty, crabbed, scholastic objections in popular sermons and doctrinal discourses, intended merely for edification, -- I shall not proceed therein. Only, for a close, I desire the reader to peruse that one place, <450832>Romans 8:32-34; and I make no doubt but that he will, if not infected with the leaven of the error opposed, conclude with me, that if there be any comfort, any consolation, any assurance, any rest, any peace, any joy, any refreshment, any exultation of spirit, to be obtained here below, it is all to be had in the blood of Jesus long since shed, and his intercession still continued; as both are united and appropriated to the elect of God, by the precious effects and fruits of them both drawn to believe and preserved in believing, to the obtaining of an immortal crown of glory, that shall not fade away.
Mo>nw| sofw~| Qew~|, dia< Ihsou~ Cristou~ hJ do>xa eijv toun.
542
SOME FEW TESTIMONIES OF THE ANCIENTS.
I. THE confession of the holy CHURCH of SMYRNA, a little after the
commendation given it by the Holy Ghost, <660209>Revelation 2:9, upon the martyrdom of Polycarpus: --
{Ote ou]te ton pote katalei>pein dunhsa>meqa to mou twn~ swzwmen> wn dwthxia> v paqon> ta, ou[te e{teron timh~| se>zein. -- Euseb. Hist. Eccles., lib. 4: cap. 15. -- "Neither can we ever forsake Christ, him who suffered for the salvation of the world of them that are saved, nor worship any other."
[It is an extract from a letter of the church of Smyrna to the churches of Pontus, giving an account of the martyrdom of Polycarp. ]
II. The witness of holy IGNATIUS, as he was carrying to Rome from
Antioch, to be cast to beasts for the testimony of Jesus, Epist. ad Philad. [cap. ix., A.D.
Out+ ov> esj tin hJ prov< ton< Pater> a ag] ousa odj ov> , hJ pet> ra, oJ fragmo>v, hJ klei>v, oJ poim>hn> , to< ieJ reio~ n, hJ zu>ra thv~ gnws> ewv di j hv= eisj hl~ qon Azraam< kai< Ij saak< kai< Ij akwz> , Mwshv~ , kai< oJ su>mpav tw~n profhtw~n corov> , kai< oiJ stul> oi tou~ kos> mou oiJ apos> toloi kai< hJ num> fh tou~ Cristou,~ uJper< h+v, fernh~v lo>gw,| exj e>cev to< oijkeio~ n ai=ma i[na autj hn< ejxagora>sh.| -- "This is the way leading to the Father, this the rock, the fold, the key; he is the shepherd, the sacrifice; the door of knowledge, by which entered Abraham, Isle, Jacob, Moses, and the whole company of prophets, and the pillars of the world, the apostles, and the spouse of Christ; for whom, instead of a dowry, he poured out his own blood, that he might redeem her."
Surely Jesus Christ gives not a dowry for any but his own spouse.
III. CLEMENS, "whose name is in the book of life," <500403>Philippians 4:3,
with the whole church at Rome in his days, in the epistle to the church of Corinth: --
543
Dia< thn< agj ap> hn hn{ esj cen prov< hmJ av~ to< aim= a autj ou~ edj wken uJpemati aujtou~ kai< thrka uJpe
Where you have assigned,
1. The cause of Christ's death, -- his love to us;
2. The object of it, -- us, or believers;
3. The manner how he redeemed us, even by commutation.
This triple testimony is taken from the very prime of undoubted antiquity.
IV. CYPRIAN, Epist. 62. to Caecilius, a holy, learned, and famous martyr,
A.D. 250: -- "Nos omnes portabat Christus, quiet peccata nostra portabat." -- "He bare all us, who bare our sins;" that is, he sustained their persons on the cross for whom he died.
The same to Demetrian: -- "Hanc gratiam Christus impertit, subigendo mortem trophaeo cracis, redimendo credentem pretio sanguinis sui." -- "This grace hath Christ communicated, subduing death in the trophy of his cross, redeeming lievers with the price of his blood."
The same, or some other ancient and pious writer of the cardinal works Christ, Serm. 7, secund. Rivet. Crit. Sac. in Cyp. [lib. 2:cap. 15] Scultet. Medul. Pat. Erasm. praefat, ad lib. f271
The same author also, in express terms, mentions the sufficiency of the ransom paid by Christ, arising from the dignity of his person: -- "Tantae dignitatis illa una Redemptoris nostri fuit oblatio, ut una ad tollenda mundi peccatum sufficeret." -- "Of so great dignity was the oblation of our Redeemer, that it alone was sufficient to take away the sins of the world."
V. CYRIL of Jerusalem, Cataches. 13. [A.D. 350]: --
Kai< mh< qaumas> h|v eij kos> mov ol[ ov ejlutrw>qh, ouj ga kwn--kai< eij po>te dia< pisteu>ontev eijv
544
para>deison oujk eijseleu>sontai; -- " Wonder not if the whole world be redeemed; for he was not a mere man, but the only-begotten Son of God that died. If, then, through the eating of the tree" (forbidden) "they were cast out of paradise, certainly now by the tree" (or cross) "of Jesus shall not believers more easily enter into paradise?"
So also doth another of them make it manifest in what sense they use the word all.
VI. ATHANASIUS, of the incarnation of the Word of God [A.D. 350]:
Out+ ov> esj tin hJ pan> twn zwh,> kai< wJv proZ> aton upJ er< , thv~ pan> twn swthria> v anj tiky> ucon to< eaJ utou~ swm~ a eivj zan> aton paradouv> . -- "He is the life of all, and as a sheep he delivered his body a price for the souls of all, that they might be saved."
All in both places can be none but the elect; as, --
VII. AMBROSE de Vocat. Gen., lib. 1: cap. 3; or rather, PROSPER, lib.
1:cap. 9, edit. Olivar. [A.D. 370]: -- "Si non credis, non descendit tibi Christus, non tibi passus est." -- "If thou believe not, Christ did not descend for thee, he did not suffer for thee."
Ambr. de Fide ad Gratianum: -- "Habet populus Dei plenitudinem suam. In electis enim et praescitis, atque ab omnium generalitate discretis, specialis quaedam censetur universitas, ut de toto mundo totus mundus liberatus, et de omnibus hominibus omnes homines videantur assumpti." -- "The people of God hath its own fullness. In the elect and foreknown, distinguished from the generality of all, there is accounted a certain special universality; so that the whole world seems to be delivered from the whole world, and all men to be taken out of all men."
In which place he proceedeth at large to declare the reasons why, in this business, "all" and "the world" are so often used for "some of all sorts."
These that follow wrote after the rising of the Pelagian heresy, which gave occasion to more diligence of search and wariness of expression than had formerly been used by some.
545
VIII. AUGUSTINE, de Cor. et Grat. cap. 40: [A.D. 420]: -- "Per hunt
Mediato-rem Deus ostendit eos, quos ejus sanguine redemit, facere se ex malis in aeternum honos." -- "By him the Mediator, the Lord declareth himself to make those whom he hath redeemed with his blood, of evil, good to eternity." "Vult possidere Christus quod emit; tanti emit ut possideat." -- "Christ will possess what he bought; he bought it with such a price that he might possess it."
Idem, Serm. 44: de Verbis Apost.: -- "Qui nos tanto pretlo emit non vult perire quos emit." -- "He that bought us with such a price will have none perish whom he hath bought."
Idem, Tract. lXXXvii, in Johan.: -- "Ecclesiam plerumque etiam ipsam mundi nomine appellat; sicut est illud, `Deus erat in Christo mundum reconcilians sibi;' itemque illud, `Non venit Filius hominis ut judicet mundum, sed ut salvetur mundus per ipsum;' et in epistola sua Johannes ait, `Advocatum habemus ad Patrem, Jesum Christum justum, et ipse propitiator est peecatorum nostrorum, non tantum nostrorum sed etiam totius mundi.' Totus ergo mundus est ecclesia, et totus mundus odit ecclesiam. Mundus igitur odit mundum; inimicus reconciliatum, damnatus, salvatum, inquinatus mundatum. Sed iste mundus quem Deus in Christo recon-ciliat sibi, et qui per Christum salvatur, de mundo electus est inimico, damnato, contaminato." -- "He often calleth the church itself by the name of the world; as in that, `God was in Christ reconciling the world unto himself;' and that, `The Son of man came not to condemn the world, but that the world through him might be saved.' And John in his epistle saith, `We have an Advocate, and he is the propitiation for [our sins, and not for ours only, but also for] the sins of the whole world.' The whole world, therefore, is the church, and the world hateth the church. The world, then, hateth the world; that which is at enmity, the reconciled; the condemned, the saved; the polluted, the cleansed world. And that world which God in Christ reconcileth to himself, and which is saved by Christ, is chosen out of the opposite, condemned, defiled world."
Much more to this purpose might be easily cited out of Augustine, but his judgment in these things is known to all.
IX. PROSPER [A.D. 440], Respon. ad Capit. Gall. cap. 9.: -- "Non est
crucifixus in Christo qui non est membrum corporis Christi. Cum itaque
546
dicatur Salvator pro totius mundi redemptione crucifixus, propter veram humanse naturae susceptionem, potest tamen dici pro his tantum crucifixus quibus mors ipsius profuit. Diversa ab istis sors eorum est qui inter illos censentur de quibus dicitur, `Mundus enim non cognovit.'"-- "He is not crucified with Christ who is not a member of the body of Christ. When, therefore, our Savior is said to be crucified for the redemption of the whole world, because of his true assumption of the human nature, yet may he be said to be crucified only for them unto whom his death was profitable. Diverse from these is their lot who are reckoned amongst them of whom it is said, `The world knew him not.'"
Idem, Resp. Object. Vincen. Res. i.: -- "Redemptionis proprietas, haud dubie penes illos est, de quibus princeps mundi missus est foras. Mors Christi non ita impensa est humano generi, ut ad redemptionem ejus etiam qui regenerandi non erant pertinerent." -- "Doubtless the propriety of redemption is theirs from whom the prince of this world is cast out. The death of Christ is not to be so laid out for human-kind, that they also should belong unto his redemption who were not to be regenerated."
Idem, de Ingrat., cap. 9.: --
"Sed tamen haec aliqua sivis ratione tueri Et credi tam stulta cupis; jam pande quid hoc sit, Quod bonus omnipotensque Deus, non omnia subdit Corda sibi, pariterque omnes jubet esse fideles? Nam si nemo usquam est quem non velit esse redemptum, Haud dubie impletur quicquid vult summa potestas. Non omnes autem salvantur" --.
"If there be none whom God would not have redeemed, why are not all saved?"
X. CONCIL. VALEN., f272 can. 4:-- "Pretium mortis Christi datum est pro
iIlis tan-turn quibus Dominus ipse dixit, `Sicut Moses exaltavlt serpentem in deserto, ita ex-altari oportet Filius hominis, ut omnis qui credit in ipso non pereat, sed habeat vitam eternam.'" -- "The price of the death of Christ is given for them alone of whom the Lord himself said, `As Moses lifted up the serpent in the wilderness, so must the Son of man be lifted up, that whosoever believeth on him should not perish.'"
547
AN APPENDIX
UPON OCCASION OF
A LATE BOOK PUBLISHED BY MR JOSHUA SPRIGGE, F273
CONTAINING ERRONEOUS DOCTRINE.
READER,
I DO earnestly entreat thy serious perusal of this short appendix. The total finishing and printing, not only of the body of the discourse, but also the preface, before occasion was given to those thoughts which I now desire to communicate, is the rise of this ataxy. This, being irrecoverable, will admit of no farther apology. In the third division of this treatise there are sundry chapters, namely, 79, etc., about the satisfaction of Christ, in which the doctrine is cleared and vindicated from the objections of some. The first aim I had therein was, to show the inconsistency of that with the general ransom, principally now opposed. In handling of it my eye was chiefly on the Socinians, the noted known opposers of the person, grace, and merit of Christ, the most wretched prevaricators in Christian religion which any age ever yet produced. In the manner of asserting it, I looked not beside the scriptural proposal of it, nor turned to any controversials, but only for the remarking some paroram~ ata and (I fear willful) failings and mistakes of Grotius f274 in stating this business. His wretched apostasy into the very dregs of the error by himself (in the judgment of some) strongly opposed, sufficiently authorizeth any to lay open his treacherous dealing in his first undertaking. If any doubt of this, let him but compare the exposition of sundry texts of Scripture in that book against Socinus with those which the same person hath since given in his so much admired (indeed, in very many things, so much to be abhorred) Annotations on the Bible; and, by their inconsistency he will quickly perceive the steadfastness of that man to his first principles. Great as he was, he was not big enough to contend with truth. Moreover, I had it in
548
my thoughts to endeavor the removal of (as I then thought) a scruple from the minds of some well-meaning persons, who weakly apprehend that the eternal love of God to his elect was inconsistent with the satisfaction of Christ, and therefore began to apprehend, and instantly to divulge abroad (for that is the manner of our days, for every one to cast upon others the crudities of their own stomach, and scatter abroad undigested conceptions, waiting for some to lick their deformed issues, and to see what other capricious brains can make of that which themselves know not how to improve) that Christ came only to declare the love of the Father, and to make it manifest to us, that we, in the apprehension thereof, might be drawn to him; so that as for satisfaction and merit, they are but empty names, obscuring the gospel, which holds out no such things. Now, concerning this I know, --
1. That this new-named free grace, this glorious height and attainment, this varnished deity, was at first in its original "truncus ficulnus," -- an old, rotten, over-worn, Arminian objection, raised out of the obs. and sols. of the old schoolmen, to oppose the doctrine of effectual redemption by Christ, or else to overthrow the doctrine of eternal election; for they framed it to look both ways (either we are not so chosen, or not so redeemed), not caring which part of their work it did, so it were in any measure useful. This was the birth and rise of this glorious discovery.
2. That of its own accord it tends to the very bottom of Socinian folly, yea, indeed, is the very same opinion, for substance, with that whereby they have so long vexed the churches of God, and are themselves deservedly by them all esteemed accursed, for preaching another gospel. Doth not the sum of this discovery come hither, that there is no vindicative justice in God, no wrath or anger against sin, nothing requiring satisfaction for it; that Christ came to declare this, and to make known the way of going to the Father? And is not this that very Helena for which the Socinians have, with so much fraud and subtlety, with so many Sinonian arts, so long contended?
3. That it is extremely to the dishonor of Jesus Christ, destructive to the gospel faith and all solid consolation, and forces men either to a familistical contempt or sophistical corrupting of the word of God in its defense.
549
Upon these and the like considerations and apprehensions, I deemed it might not be in vain to disprove the main assertion, as also to manifest the miserable inconsequence, from the asserting of God's eternal love to the denial of satisfaction; which in what manner the Lord enabled me to perform, you must know, reader, in the place above mentioned. At that time I had only had one conference with one about it; and for books I had only seen some few, and those so exceedingly inconsiderable, and so fully familistical, forced with so much contempt of the word, that I was not willing to cast away the least moment on them.
But now, some few days ago (to come to the occasion of this appendix), there came to my hands a book written by Mr Sprigge who, both in his preface to the reader and in divers passages in the treatise itself, labors to commend to the world this glorious discovery, that Christ did not purchase, but only preach, peace unto us; that he came only to reveal and declare the love of God, not to procure it; that we only are reconciled to God by him, which he proves from <450511>Romans 5:11; that no reconciliation with God is procured; that this discovery, and the like, are that which we have prayed for all this while. -- Preface to the Reader. So also in many places of the treatise itself, pp. 65,101. Indeed, everywhere it is his main scope. He bids us not think the heart of God was set upon the having a little blood (see <490502>Ephesians 5:2) for the sins of his people, p. 59. These things are but pleasant tales and childish things to allure us withal, p. 46. In short, one main aim of the book is to make the whole ministration of Christ to be the discovery of a mystery nowhere revealed in the word.
It is not my purpose here to view the whole, or to separate the chaff from the wheat in it, to distinguish between the spiritual truths and smoky vapors that are interwoven in it, but only to cautionate the reader a little about that one thing I before intimated, with some brief expostulations about it.
Only let me inform thee a little, also, that my motive hereunto is not only from the book itself, but also from the pretended "imprimatur" annexed to it. The truth itself, in opposition to this dangerous notion (with a discovery of the whole fallacy), thou wilt find sufficiently confirmed from the Scripture in the foregoing treatise; and Christians will not easily, I hope, be shaken from the truth of the word by any pretended revelations
550
whatsoever. Only, whereas f275 tantum nomen (as is that of the reverend and learned licenser)is (I know not whether duly) affixed to the treatise I speak of, until he shall have vindicated himself, lest it should insinuate itself by the help of his name into others (as upon that score, without farther view, it was left with commendation by myself in the hand wherein I first saw it), I desire to give thee these few observations here as a foretaste, reserving thee for full satisfaction unto what is held out from the word herein in the foregoing treatise.
First, then, observe that that absurd consequence, deduced from this position, that Christ is not the cause but the effect of love, -- namely, ergo, he did not purchase life, peace, and salvation for us, -- flows merely from ignorance of the love of God, and confounding those things which ought to be distinguished. Some look upon love in God as an unchangeable affection, when the truth is, as an affection or passion, it hath no place in God at all. All agree that love in spirits, yea partly in men, is in appetitu intellectivo, in the will, the intellectual appetite; and there defined to be qel> ein tini< to< agj aqon> , "to will good to any one." Certainly, then, in God his love is but a pure act of his will. That love which was the cause of sending his Son is, I say, an act of his will, his good pleasure, -- not a natural affection to the creature. No such affection is there in God, as I have abundantly proved in this treatise. Now, this love, this act of God's will, was not purchased, not procured by Christ. Very true; who ever was so mad as to affirm it? Can a temporal thing be the cause of that which is eternal? This is not at all the sense of them who affirm that Christ procured the love of his Father for us. No; but the effects of this purpose, the fruits of this love, commonly called in the Scripture love, as affections are ascribed to God in respect of their effects. Now, that Christ purchased these for us, see afterward. This eternal act of God's will, this love, which was the rise of sending Jesus Christ, tended to his glory in these two acts: -- first, The removing of wrath, death, curse, guilt, from them for whom he was sent, by satisfaction to his vindicative justice; secondly, The actual procuring of grace and glory for them, by merit and impetration. These things, though they are not the love of God, which is immanent in himself, yet they are those alone whereby we enjoy his love, and are purchased by Christ; which here I must not prove, lest I should actum agere.
551
Secondly, An eternal act of God's will, immanent in himself, puts no change of condition into the creature. See what the Scripture says of the elect notwithstanding this, <490203>Ephesians 2:3; <430336>John 3:36. Let not the word be despised nor corrupted. Be not wise above what is written. "Though an angel," etc., <480108>Galatians 1:8. Until he draws us, the fruit of his death is kept for us in the justice and fidelity of God.
Thirdly, These things being premised, to clear the truth in this point, I desire a fair and candid answer to these queries: --
First, What is the meaning of that phrase, <580217>Hebrews 2:17, Eivj to< iJla>skesqai taav tou~ laou,~ "To make reconciliation for the sins of the people," and this being done as a priest towards God, <580501>Hebrews 5:1, -- whether the meaning of it be declared love from God to man?
Secondly, Is not the end of sundry typical sacrifices to make an atonement with God on their behalf for whom they were sacrifices? <022933>Exodus 29:33,36, <023010>30:10,15,16; <030607>Leviticus 6:7; <041646>Numbers 16:46, and very many other places; -- and whether this were to turn away the wrath of God, or to reconcile men to him?
Thirdly, Is not the death of Christ a proper sacrifice? <490502>Ephesians 5:2; <580926>Hebrews 9:26,28; <430129>John 1:29; the antitype of all sacrifices, in which they have their accomplishment? And did it not really effect what they carnally and typically figured? <580911>Hebrews 9:11-14, etc., 10:1-7, etc. And was it not offered to God?
Fourthly, Was not Jesus Christ a priest for his people, in their behalf to deal with God, <580217>Hebrews 2:17, 5:1,2, <580726>7:26,27; as well as a prophet, to deal with them in the behalf of God? and whether the acts of his priestly office do not all of them immediately tend towards God for the procuring good things for those in whose behalf he is a priest?
Fifthly, Whether Christ by his intercession doth appear before God to declare the love of God to his? or whether it be to procure farther fruits of love for his? <450834>Romans 8:34; <580725>Hebrews 7:25, 9:24.
Sixthly, Did not Christ, by and in the oblation of himself, through the eternal Spirit, pay a ransom, or valuable price of redemption, into the hand
552
of his Father for the sins of the people? <402628>Matthew 26:28; <411045>Mark 10:45; 1<540206> Timothy 2:6; <490502>Ephesians 5:2; Job<183324> 33:24. And whether a ransom be a price of deliverance, arguing a commutation? <022130>Exodus 21:30, 30:12. Or whether Christ paid a ransom to his Father for the souls and sins of his people, thereby to declare to his people that there was no need of any such thing? And what think you of the old saying of Tertullian, "Omnia in imagines vertunt, imaginarii ipsi Christiani?"
Seventhly, Did not Christ in his death bear our sins? <430129>John 1:29; 1<600224> Peter 2:24; <235306>Isaiah 53:6,11; 2<470521> Corinthians 5:21. And whether to bear sin in the Scripture be not to bear the punishment due to sin? <030501>Leviticus 5:1, etc.
And is not to undergo the punishment due to sin, to make satisfaction for sin?
Eighthly, Did not Christ, as our surety, undergo all that is anywhere threatened against sin, and by the justice of God is due unto it? <580722>Hebrews 7:22, 4:15; <480313>Galatians 3:13; 2<470521> Corinthians 5:21; <580507>Hebrews 5:7; <422244>Luke 22:44, etc.
Ninthly, Is there not a purchase and procurement of good things assigned to the death of Christ? <235305>Isaiah 53:5; <580912>Hebrews 9:12; <442028>Acts 20:28; 1<520509> Thessalonians 5:9; <420174>Luke 1:74; <450510>Romans 5:10; <490216>Ephesians 2:16, etc.
Tenthly, Seeing that place of <450511>Romans 5:11, "By whom we have now received the atonement," is urged to disprove the purchase of peace and reconciliation with God for us, whether by "the atonement" there be meant our reconciliation to God? and whether it be proper to say we have received or accepted of our conversion or reconciliation?
Eleventhly, Whether to affirm that all that was done in and by Christ was but a sign and representation of what is done spiritually in us, be not to overthrow the first promise, <010315>Genesis 3:15, yea, the whole gospel, and to make it, as it is called, a "childish thing?"
Twelfthly, Whether it be fair and allowable, for men professing the name of Christ, in the trial of truth, to decline the word of God? And whether such declension be not an invincible demonstration of a guilt of falsehood? <050402>Deuteronomy 4:2, <051232>12:32; <060107>Joshua 1:7; <191907>Psalm 19:7; <203006>Proverbs
553
30:6; <230820>Isaiah 8:20; <420104>Luke 1:4, 16:29; <430539>John 5:39, 20:30,31; <480108>Galatians 1:8,9; 2<530202> Thessalonians 2:2; 1<540620> Timothy 6:20; 2<550316> Timothy 3:16,17; 2<610119> Peter 1:19, etc.
Thus much, courteous reader, I thought good to premise unto thee, though something out of order, upon the discovery of a new opposition made to a precious truth of God, which thou wilt find explained and asserted in the foregoing treatise; and this liberty I hope I have assumed without the offense of any. It is not about trifles that I contend (I abhor such ways), but for the faith once delivered to the saints. Now, "Peace be to the brethren, and love with faith, from God the Father and the Lord Jesus Christ. Grace be with all them that love our Lord Jesus Christ in sincerity. Amen."
COGGESHALL, APRI 25, 1648.
554
OF
THE DEATH OF CHRIST,
THE PRICE HE PAID, AND THE PURCHASE HE MADE;
OR THE SATISFACTION AND MERIT OF THE DEATH OF CHRIST CLEARED; THE UNIVERSALITY OF REDEMPTION THEREBY OPPUGNED;
AND THE DOCTRINE CONCERNING THESE THINGS, FORMERLY DELIVERED IN A TREATISE AGAINST UNIVERSAL REDEMPTION, VINDICATED FROM THE EXCEPTIONS AND OBJECTIONS OR MR R[ICHARD] B[AXTER.]
PREFATORY NOTE.
THIS reply to the animadversions of Baxter on the preceding treatise was prepared by Owen while he was busily occupied in Dublin with arranging the affairs of Trinity College, -- the work for which he had been taken to Ireland by Cromwell. It may be viewed simply as an appendix to the important treatise which it vindicates; and it discusses several points, such as the nature of the payment made by Christ, the penalty undergone by him, the condition of believers antecedent to the death of Christ and to their own faith in Christ, etc., -- questions on which momentous issues hang, if treated in relation to Socinianism, or even to certain equivocal views of Grotius, but which savor much of a logomachy, as the subject of dispute between Owen and Baxter. The animadversions of Baxter, to which the following treatise is an answer, appeared at the close of his "Aphorisms on Justification;" to
555
which some interest attaches, as the first of the voluminous publications of Baxter, which have been computed to amount to mere than double all the manifold and lengthened productions of his antagonist, Owen! Baxter's second appearance in this controversy was in his "Confession of Faith," 1655. In this work he accuses our author most unjustly of Antinomianism; and it is remarkable that while he persists in condemning Owen's work against universal redemption, he declares, nevertheless, "In the article of the extent of redemption, wherein I am most suspected and accused, I do subscribe to the Synod of Dort, without any exception, limitation, or exposition of any word as doubtful and obscure." It may seem difficult to reconcile this statement with his opposition to the sentiments of Owen. The latter replied in an appendix to his "Vindiciae Evangelicae;" and the dispute closed with a final reply from Baxter, appended to a work which he published against Mr Blacke, entitled, "Certain Disputations of Right to the Sacraments, and the True Nature of Visible Christianity," 1656.
There is a feeling of pain in perusing the record of such disputes between men who held so much of precious truth in common, -- who had both higher work on hand against common enemies, -- men at one, doubtless, in all the sympathies of genuine faith and spiritual brotherhood, and now for ever at one in the songs and services of heaven. Good will spring from all the evil of these keen debates, if we can hold with a firmer grasp the truth which they may have been overruled to elicit and establish; and though a spirit of pugnacity appears in the conduct of Baxter, how few share his candor and modesty in the subsequent acknowledgment which he made, that he had been imprudent and incautious in meddling on this occasion with Owen.
556
TO THE READER.
OF all the controversies wherewith the disciples of Christ, through the craft of Satan, and their own knowing but in part, have in several ages been exercised, there have been none of so great weight and importance, upon all considerations whatever, as those which immediately concern the person and grace of Him by whose name they are called. As his person was almost the sole subject of contest (of any moment) for the space of many ages succeeding his converse in the flesh with the sons of men; so in these latter days, through the darkness of their own spirits and the seducements of the spirit of darkness, many in an especial manner do draw forth a variety of uncouth thoughts concerning his grace, and the dispensation of the love of God towards mankind in him. Yet have not these things been so distinctly managed, but that as they of old, with their oppositions to his person, did also labor to decry and disannul the work of his grace; so many of those who, of latter days, have been led away into dangerous misapprehensions of his grace, both as to the foundation and efficacy of it, have also wrested the things concerning his person to their own destruction.
Of those that have entangled the spirits of the men of this generation, turning aside many from the simplicity of the gospel and the truth as it is in Jesus, none have been obtruded upon the saints of God with greater confidence, nor carried out to a more unhappy issue, than such as, assisting corrupted nature to unbend itself from under the sovereignty of God, and loosening the thoughts of men's hearts from their captivity to the obedience of the gospel, do suit the mystery of God in Christ reconciling sinners unto himself to the fleshly wisdom and reasonings of a man. It was in our hopes and expectations, not many years ago, that the Lord would graciously have turned back all those bitter streams which, issuing from the pride, unthankfulness, and wisdom of the carnal mind, had many ways attempted to overflow the doctrine of the grace of God, that bringeth salvation; but finding now, by experience, that the day of the church's rest from persecution is the day of Satan's main work for seducing and temptation, and that not a few are attempting once more to renew the contest of sinful, guilty, defiled nature, against the sovereign
557
distinguishing love and effectual grace of God, it cannot but be convenient., yea necessary, that the faith once delivered to the saints be contended for and asserted from the word of truth in the like public way wherein it is opposed.
It hath been the constant practice of all persons, in all ages, who have made it their design to beget and propagate a belief of any doctrine contrary to the form of wholesome words, to begin with, and insist mainly upon, those parts of their beloved conception and offspring which seem to be most beautiful and taking, for the turning aside of poor, weak, unlearned, and unstable souls; knowing full well that their judgments and attention being once engaged, such is the frame of men's spirits under delusion, they will choose rather to swallow down all that follows than to discharge themselves of what they have already received. Upon this account, those who of late days have themselves drunk large draughts of the very dregs of Pelagianism, do hold out at first only a desire to be pledged in a taste of the universality of the merit of Christ for the redemption (or rather something else, well I wot not what) of all and every man. Finding this rendered plausible from some general expressions in the word seeming to cast an eye of favor that way, in the light wherein they stand, as also to be a fit subject for them to varnish over and deck up, with loose, ambiguous, rhetorical expressions, they attempt with all their might to get entertainment for it, knowing that those who shall receive it may well call it Gad, being sent before only to take up quarters for the troop that follows.
To obviate this evil, which, being thus planted and watered through other subtleties and advantages, hath received no small increase, I have once and again f276 cast in my mite into the treasury of that rich provision which the Lord hath enabled many men of eminent learning and piety to draw forth from the inexhaustible storehouse of divine truth, and to prepare it for the use of the saints.
In one f277 of those treatises, having at large handled the several concernments of the death of Christ, as to the satisfaction and merit thereof, in their nature and tendency, as well as their object and extent, and finding some opposition made to sundry truths therein delivered, I have attempted, through the assistance of grace, to vindicate them from that
558
opposition in this ensuing discourse, as also taken occasion to hold forth sundry other things of weight and importance; of all which you have an account given in the first chapters thereof, whither I remit the reader.
For the present, there are some few things which, Christian reader, I desire to acquaint thee withal in particular, which something nearly concern the business we have in hand.
Since not only the complete finishing of this treatise under my hand, which is now about five months ago, but also the printing of some part of it, the two dissertations of Dr Davenant, of the Death of Christ, and of Predestination and Reprobation, were set forth; in both which, especially the former, there are sundry assertions, positions, and theses, differing from what is delivered in the ensuing treatise, and, as I suppose, repugnant unto truth itself. The whole of those persuasions, I confess, which he endeavoreth in them to maintain, is suited to the expressions of sundry learned men, as Austin, Hilary, Fulgentius, Prosper, who in their generations deserved exceeding well of the church of God; but that it is free from opposition to the Scripture, or indeed self-contradiction, is not so apparent. Yea, through the patience and goodness of God, I undertake to demonstrate that the main foundation of his whole dissertation about the death of Christ, with many inferences from thence, are neither found in, nor founded on the word; but that the several parts thereof are mutually conflicting and destructive of each other, to the great prejudice of the truth therein contained.
It is a thing of the saddest consideration possible, that wise and learned men should once suppose, by tempering the truths of God so that they may be suited to the self-indulgency of unsubdued carnal affections, to give any luster to them, or in the least to remove that scandal and offense which the fleshly-minded (<450807>Romans 8:7.) doth take continually at those ways of God which are far above out of his sight. That this is the grand design of such undertakings as that of the learned bishop now mentioned, even to force the mysteries of the gospel to a condescension and suitableness unto the unpurged relics of the wisdom of nature, when all other thoughts ought to be captivated to the obedience thereof, is to me most apparent. Whence else should it proceed that so many unscriptural distinctions of the various intentions of God in the business of
559
redemption, with the holding out, for the confirmation of one part of their opinion, -- namely, "That Christ died for all and every one in such a sense," -- those very arguments which the most that own the truth of their inferences do employ merely against the latter part of their opinion, -- namely, "In some sense he died only for the elect," -- with sundry inextricable entanglements, should fill up both the pages of their discourses?
It is no way clear to me what glory redoundeth to the grace of God, what exaltation is given to the death of Christ, f278 what encouragement to sinners in the things of God, by maintaining that our Savior, in the intention and the designment of his Father, died for the redemption of millions for whom he purchased not one dram of saving grace, and concerning whom it was the purpose of God from eternity not to make out unto them effectually any of those means for a participation in the fruits of his death, without which it is impossible but it should be useless and unprofitable unto them; and yet this is the main design of that Dissertation concerning the Death of Christ. What in that and the ensuing discourse is argued and contended for according to the mind of God we thankfully accept; and had it not been condited with the unsavory salt of human wisdom, it had been exceeding acceptable, especially at this time: for that there are some more than ordinary endeavors for the supportment and re-enforcing of the almost conclamated cause of Arminianism f279 ready to be handed unto public view is commonly reported and believed; concerning which, also, many swelling words (of which there lies great abundance on every side) are daily vented, as of some unparalleled product of truth and industry, as though "Nil oriturum alias, nil ortum tale," for the most part by such as are utterly ignorant how far these controversies haw been sifted, and to what issue they have been driven long ago.
For my part, as I have not as yet of late heard or read any thing of this kind, either from public disputes or in printed sheets, but only long-sinceexploded sophisms, inconsequent consequences, weak objections, fully, soundly answered many a day since; nor, by the taste which I have already received, have I any reason to expect, from the great endeavors which are entering the city of God with "Io triumphe," any thing beyond fruitless attempts to varnish over with plausible appearances formerlydecried invectives and reasonings, whose deformity and nakedness have
560
been often discovered, to the loathing of them by the saints of God: so I no way doubt but that the Lord, whose truth is precious to him, will continue to pour out, from the rich provision which he hath made for the use of his church, and laid up in the Lord Jesus, suitable gifts and abilities f280 against all opposition whereunto, by the craft of Satan, it is exposed. I shall say no more, though occasion be administered to deplore that success which the spirit of seduction, that is gone out in this hour of temptation, hath had in prevailing upon them that live in the earth to turn away their minds from sound doctrine and the form of wholesome words. Only, I desire to commend the reader unto those two apostolical cautions, -- one, 1<540118> Timothy 1:18,19; the other, 1<540620> Timothy 6:20, -- and so commit him to the grace of God.
J.O. May 15th, [1650.]
561
OF THE DEATH OF CHRIST.
CHAPTER 1.
THE OCCASION OF THIS DISCOURSE, WITH THE INTENDMENT OF THE WHOLE.
A FEW words will briefly acquaint the reader with the occasion of this discourse ensuing. It is now about two years since I published a treatise about the redemption and satisfaction that is in the blood of Christ. My aim was, to hold out the whole work of redemption, as flowing from the love of the Father, dispensed in the blood of the Son, and made effectual by the application of the Spirit of grace: and because in this whole dispensation, and in all the method of God's proceedings to make us nigh to himself in the blood of Jesus, there is no one thing so commonly controverted as the object of that redemption in respect of the extent of it, that in the whole I did specially intend.
What, by the grace of Him who supplieth seed to the sower, was attained in that undertaking, is left unto the judgment of men, upon the issue of his blessing thereunto. Altogether, I am not out of hopes that that labor in the Lord was not in vain. The universality of redemption, one thing in that treatise mainly opposed, having of old and of late got room in the minds of some men otherwise furnished with many precious truths and eminent gifts, I was not without expectation of some opposition to be made thereunto. Something also, I have been informed, hath been attempted that way; but I am yet at so much quiet in that regard as an utter nescience of them can afford. Only, whereas many other questions are incidentally and by the way handled therein, -- as about the satisfaction and merit of Christ, etc., -- it pleased Mr Baxter, a learned divine, in an appendix to a treatise of justification, f281 by him lately published, to turn aside in the censure of some of them, and opposition to them. Indeed, most of his exceptions do lie rather against words than things, expressions than opinions, ways of delivering things than the doctrines themselves, as the reader will perceive; so that of this labor I might ease myself with this just
562
apology, -- that I was desired and pressed to handle the things of that discourse in the most popular way they were capable of, and in the best accommodation to vulgar capacities, so that it is no wonder if some expressions therein may be found to want some grains of accurateness (though they have not one dram the less of truth) in a scholastical balance.
Notwithstanding, because I am not as yet convinced, by any thing in Mr Baxter's censure and opposition, that there was any such blamable deviation as is pretended, but rather the words of truth and sobriety, clothing a doctrine of wholesomeness; and especially, because the things pointed at are in themselves weighty, and needing some exactness in the delivery to give a right apprehension of them; I was willing once more to attempt whether the grace of God with me, who am less than the least of all saints, might give any farther light into the right understanding of them, according to the truth, to the advantage of any that love the Lord Jesus in sincerity.
The true nature of the satisfaction of Christ, with the kind of payment of our debt by him made and accomplished, is doubtless worthy of our most serious inquiry. The right constitution of the immediate effects of the death of Christ, the relation of men to the election of God and the redemption of Christ, with their several states and conditions in reference unto those works of grace, ought to be of no less esteem; and that not only for the nature and excellency of the things themselves, but `also because a right disposal of them gives more light into the stating' and settling many other controverted truths about faith, justification, vocation, and the like. These are the subjects about which I am called forth in my own, or rather truth's defense. For the treatise and subject thereof, whose latter part gives rise to this, I shall say no more, but as there are in it many footsteps of commendable learning, industry, and diligence, so, to my present apprehension, the chief intendments of it, with very many occasional expressions of the author's judgment in sundry particulars, are obnoxious to just opposition from truth itself.
It is not at all in my thoughts to engage myself into the chief controversy there agitated, though I could desire that some, to whom Providence hath given more leisure and opportunities for such employments, would candidly examine those "Aphorisms," for the farther advantage of the
563
truth and light. But whereas the learned author hath, to make straight the work he had in hand, endeavored to cast some part of the doctrine of the satisfaction and redemption of Christ, as by me delivered, into a crooked frame, and that with some such passages of censure as might have been omitted without losing the least grace of his book or style, I shall, with the Lord's assistance, endeavor to re-enforce what of truth hath been thereby assaulted in vain; and more especially, take occasion from thence farther to unfold those mysteries which, to our apprehension, are wrapped up in no small darkness, there being in them some things difficult and hard to be understood.
The first thing, then, which that learned divine chose to stand in distance from me in, is concerning the nature of the payment made for sin by the blood of Christ, -- whether it be ejusdem or tantidem; and of the sense of these expressions is our first debate: in handling whereof, I hope I shall not only satisfy the reader as to the truth of what I had before written, but also farther clear the whole doctrine of satisfaction, with special reference to the kind of the payment that Christ made, and punishment which he underwent.
The other head wrappeth in itself many particulars concerning the immediate fruit or effects of the death of Christ, the state of the elect redeemed ones before actual believing, the nature of redemption, reconciliation, the differencing of persons in God's eternal purposes: to the consideration of all which, and sundry other particulars, I have occasion offered, in defense of the truth impugned.
These now, and the like, being things in themselves weighty, and the difference about them being, for the most part, rather as to the way of the delivery than as to the things themselves, in the handling of them, I could not attend merely to the advantage offered by Mr Baxter's discourse, but chose rather to cast them into another method, which might be distinct, clear, and accommodate to the things themselves; so that I hope the reader may, with some profit, see the whole dispensation of the love of God to his elect through Christ, with the relation of the elect, in several conditions, unto the several actings of God in that dispensation, succinctly laid down. The accommodation, also, of all delivered, to many weighty controversies, I have added.
564
If the way of handling these things here used be blamed by any, I hope the judicious will see that it is such as the matter itself will bear.
There have not been many things, in my whole inquiry after the mind of God in his word, which have more exercised my thoughts than the right ordering and distinct disposal of those whereof we treat. If the Lord hath discovered any thing unto me, or made out any thing by me, that may be for the benefit of any of his, I shall rejoice; it being always in my desire that all things might fall out to the advantage of the gospel: and so I address myself to the matter before me.
565
CHAPTER 2.
AN ENTRANCE INTO THE WHOLE -- OF THE NATURE OF THE PAYMENT MADE BY CHRIST, WITH THE RIGHT STATING OF
THE THINGS IN DIFFERENCE.
M R BAXTER having composed his Aphorisms of Justification, with their explications, before the publishing of them in print, he communicated them (as should appear) to some of his near acquaintance. Unto some things in them contained one of his said friends gives in some exceptions. Amongst other things he opposed unto those aphorisms, he also points at my contrary judgment in one or two particulars, with my reasons produced for the confirmation thereof. This provoketh their learned author (though unwilling) to turn aside to the consideration of those reasons. Now, the first of those particulars being about the payment made for sin in the blood of Christ, of what sort and kind it is, I shall willingly carry on the inquiry to this farther issue, whereunto I am drawn out.
1. He looks upon the stating of the question as I professedly laid it down at my entrance into that disputation, and declares that it is nothing at all to the question he hath in hand, nor looking that way.
"He distinguisheth," saith Mr Baxter," betwixt paying the very thing that is in the obligation and paying so much in another kind; now, this is not our question, nor any thing to it," Append. p. 137.
If it be so, I know no reason why I was plucked into the following dispute, nor why Mr Baxter should cast away so many pages of his book upon that which is nothing at all to the business he had in hand. But though there be nothing to this purpose, p. 137 [265] f282 of my book, the place he was sent to, yet, p. 140 [267], there is, as also something contrary to what is expressed in the former place, which he intimates in these words:-
"In p. 140 [267] he states the question far otherwise, and yet supposeth it the same, namely, -- Whether Christ paid the idem or the tantundem? which he interpreteth thus, `That which is not the same, nor equivalent unto it, but only in the gracious acceptation of
566
the creditor.' Now, what he means by `not equivalent' I cannot tell.
"If he mean, not of equal value, then he fights with a shadow. He wrongeth Grotius, for aught I can find in him, who teacheth no such doctrine. However, I do not so use to English solutio tantidem. But if he mean, that it is not equivalent in procuring its end ipso facto, delivering the debtor, without the intervention of a new concession or contract of the creditor, as solutio ejusdem doth, then I confess Grotius is against him, and so am I.
"So, also, God's gracious acceptance is either in accepting less in value than was due, and so remitting the rest without payment (this I plead not for); or else it is his accepting a refusable payment, which, though equal in value, yet he may choose to accept according to the tenor of the obligation. This is gracious acceptance, which Grotius maintaineth, and so do I; and so distinguish betwixt solutio and satisfactio, `payment' and `satisfaction.'"
Thus far he.
Sundry things are here imagined and asserted: -- First, Several passages are pointed at in my treatise, and a contradiction between them intimated. Secondly, Various conjectures given at my plain, very plain meaning, and divers things objected answerable to those conjectures, etc.
Wherefore, to clear the whole, I shall, --
1. Give you in the passages opposed; and,
2. Vindicate them from mutual opposition, with what is besides charged on them.
The first place mentioned in my treatise is in p. 137 [265], where, after I had discoursed of the nature of satisfaction, in reference both unto things real and personal, I laid down a distinction in these words: --
"There may be a twofold satisfaction, -- First, By a solution or payment of the very thing that is in the obligation, either by the party himself who is bound, or by some other in his stead; as, if I
567
owe a man twenty pounds, and my friend goeth and payeth it, my creditor is fully satisfied. Secondly, By a solution or paying of so much, although in another kind, not the same that is in the obligation, which by the creditor's acceptation stands in lieu of it; upon which also freedom followeth from the obligation, by virtue of an act of favor."
What now says Mr B. to this? Why, "it is nothing to the business he hath in hand."
Let then this pass, and look to the next passage which is opposed, and supposed to stand in opposition to the other.
Having laid down the former distinction, passing on to some other things concerning the nature of satisfaction, and the establishment of that of Christ from the Scripture, in p. 140 [267], I apply that distinction laid down before in general to the kind of satisfaction made by Christ, in these words: --
"Whereas I said that there is a twofold satisfaction whereby the debtor is freed from the obligation that is upon him, -- the one being solutio ejusdem, payment of the same thing that was in the obligation; the other solutio tantidem, of that which is not the same, nor equivalent unto it, but only in the gracious acceptation of the creditor, -- it is worth our inquiry which of these it was that our Savior did perform."
And accordingly I refer it to the first.
"This," saith Mr B., "is a stating of the question far otherwise than before, yet supposing it the same."
But this I was so far from once mistrusting before, as that, being informed of it, I cannot as yet apprehend it to be so.
In p. 137 [265] I lay down a distinction in general about the several kinds of satisfaction, which, p. 140 [267], I plainly apply to the satisfaction of Christ, without any new, much less changed stating of the question. My whole aim, in that inquiry, was to search out that kind of punishment which Christ underwent in making satisfaction for sin, -- namely, "Whether it were the same that was threatened to the transgressors
568
themselves, or whether something else which God accepted in lieu thereof, relaxing the law not only as to the person suffering, but also as to the penalty to be undergone?"
The first of these, and that with the concurrent suffrage of fax the greatest number of protestant divines, I assert with sundry arguments, pp. 141,142, etc., 154-156 [268, etc., 280-282]. Unto which assertion he neither opposeth himself nor once attempteth to answer any of the arguments whereby I proved it.
This being my intendment, p. 137 [285], I intimate that Christ paid the same thing that was in the obligation; as if, in things real, a friend should pay twenty pounds for him that owed so much, and not any thing in another kind. And p. 140 [267], I affirm that he paid idem, that is, the same thing that was in the obligation, and not tantundem, something equivalent thereunto, in another kind.
"The first of these is nothing to our purpose," saith Mr B., "but the latter crossing the former."
But truly, such is my dulness, I cannot as vet be won to his mind herein. But I agree with myself; perhaps I do not with the truth. That description of solutio tantidem, namely, that it is a payment of that which is not the same, nor equivalent unto it, but only in the gracious acceptation of the creditor, is peculiarly opposed.
To make this expression obnoxious to an exception, Mr B. divides it, that so it may be entangled with a fallacy, para< twn~ pleiw> n erj wthmat> wn. And, first, he asks as before what I mean by not equivalent; and hereunto supposing two answers, to the first he opposeth a shadow, to the latter himself.
First, "If," saith he, "by not equivalent, you mean not of equal value, you fight with a shadow, and wrong Grotius. However, I do not use so to English solutio tantidem."
By not equivalent, I mean that which is not of equal value, or certainly I mistook the word; and if so, had need enough to have gone to Mr B., or some other learned man, to have learned to English solutio tantidem. But do I not;, then, fight with a shadow? Truly, cut my words thus off in the
569
middle of their sense, and they will be found fit to cope with no other adversary; but take them as they lie, and as intended, and there is scarce any shadow of opposition to them cast by Mr B. passing by. My words are, "It is not equivalent, but only in the gracious acceptation of the creditor." Is not this the plain meaning, of these words, that tantundem in satisfaction is not equivalent to idem ajplwv~ , but only kata< ti?> What is denied of it absolutely is affirmed in some respect, lie that says it is not equivalent but only in gracious acceptation, in that sense affirms it to be equivalent, and that it is in respect of that sense that the thing so called is said to be tantundem, that is, equivalent.
Now, what excepts Mr B. hereunto? Doth he assert tantundem to be in this matter equivalent unto idem aJplw~v? It is the very thing he opposeth all along, maintaining that solutio tantidem stands in need of gracious acceptance, ejusdem of none; and, therefore, they are not as to their end aJplwv, equivalent. Or will he deny it to be equivalent in God's gracious acceptance? This he also contendeth for himself: "Though refusable, yet equivalent." What, then, is my crime?
I wrong Grotius ! Wherein? In imposing on him that he should say, "It was not of equal value to the idem that Christ paid." Not one such word in any of the places mentioned. I say, Grotius maintains that the satisfaction of Christ was solutio tantidem. Will you deny it? Is it not his main endeavor to prove it so? Again; tantundem, I say, is not in this case equivalent to idem apJ lwv~ , but only kata< ti. Doth not Mr B. labor to prove the same? Where, then, is the difference? Were it not for Ignoratio elenchi in the bottom, and Fallacia plurium interrogationum at the top, this discourse would have been very empty.
Secondly, But he casts my words into another frame, to give their sense another appearance, and saith, --
"If you mean that it is not equivalent in procuring its end ipso facto, delivering the debtor without the intervention of a new concession or contract of the creditor, as solutio ejusdem doth, then I confess Grotius is against you, and so am I."
Of Grotius I shall speak afterward; for the present I apply myself to Mr B., and say, --
570
1. If he intend to oppose himself to any thing I handle and assert in the place he considereth, he doth, by this query, plainly metazain> ein eivj to< a]lla gen> ev, and that from a second inadvertency of the argument in hand. It is of the nature of the penalty undergone, and not of the efficacy of the satisfaction made thereby, that I there dispute.
2. I conceive that in this interrogation and answer he wholly gives up the cause that he pretends to plead, and joins with me, as he conceives my sense to be, against Grotius and himself. "If," saith he, "he mean that it is not equivalent in procuring its end ipso facto, without the intervention of a new concession or contract, as solutio ejusdem doth, then I am against him." Well, then, Mr B. maintains that solutio tantidem is equivalent with solutio ejusdem in obtaining its end ipso facto; for, saith he, if I say it is not equivalent, he is against me. To< son< on] ar soi< dinhoum~ ai. But is this his mind indeed? Will his words bear any other sense?
3. Whether tantundem and idem, in the way of satisfaction, be equivalent to the obtaining the end ipso facto aimed at, which he here asserts, though elsewhere constantly denies, -- couching in this distinction the prw~ton yeud~ ov of a great part of his discourse, -- certainly it is nothing at all to the question I there agitated, maintaining that it was idem, and not tantundem, that Christ paid, and so the end of it obtained ipso facto answerable to the kind of the efficacy and procurement thereof.
But perhaps I do not conceive his mind aright; peradventure his mind is, that if I do maintain the satisfaction of Christ to procure the end aimed at, ipso facto, as solutio ejusdem would have done, then to profess himself my adversary. But,--
1. This is not here expressed nor intimated.
2. It is nothing at all to me who place the matter of the satisfaction of Christ in solutionc ejusdem.
3. About the end of satisfaction in the place opposed I speak not, but only of the nature of the penalty undergone, whereby it was made.
4. To the thing itself, I desire to inquire, --
(1.) What Mr B. intends by solutio ejusdem in the business in hand? Doth he not maintain it to be the offender's own undergoing the penalty of the
571
law? What end, I pray, doth this obtain ipso facto? Can it be any other but the glory of God's justice in the everlasting destruction of the creature? How, then, can it possibly be supposed to attain the end spoken of ipso facto? If this be the only meaning of solutio ejusdem, in this sense, the end of it is distant from the end of satisfaction wvJ eurj anov> esj t j apj o< gaia> v. By the laying the penalty on Christ, that God intended the freedom of those for whom he underwent that penalty, I suppose cannot be doubted; but in inflicting it on the offenders themselves, that he hath any such aim, wants an Origen to assert.
(2.) Whether the penalty due to one may not be undergone by another? and if so, whether it be not the same penalty, the idem, or no? In things real I gave an instance before. If a man pay twenty pounds for another who owed it, doth not he pay the idem in the obligation? And may not this hold in things personal also?
Of the satisfaction of Christ procuring its end ipso facto, I mean in its own kind, -- for the death of Christ must be considered as meritorious as well as satisfactory, if the deliverance be attended as the end of it, -- I shall speak afterward in its proper place. The present controversy is no more but this: --
Whether Christ underwent the penalty threatened unto us, or some other thing accepted instead thereof, by a new constitution? or, which is all one, whether, in laying our iniquities upon Christ, the law of God was relaxed only as to the persons suffering, or also as to the penalty suffered? that is, whether Christ paid the idem in the obligation, or tantundem?
To suppose that the idem of the obligation is not only the penalty itself, but also the offender's own suffering that penalty, and then to inquire whether Christ underwent the idem, is to cause an easy enemy to triumph in his dejection.
That the law was relaxed as to the person suffering, I positively assert; but as to the penalty itself, that is not mentioned. Of these two things alone, then, must be our inquiry: --
1. Whether Christ, in making satisfaction, underwent that penalty that was threatened to the offenders themselves?
572
2. Whether the penalty, though undergone by another, be not the idem of the obligation?
Of both these, after the clearing of the residue of Mr Baxter's exceptions. Nextly, he requireth what I intend by "gracious acceptance," or rather giveth in his own sense of it in these words, pp. 138,139 [266, 267]: -- "So also God's gracious acceptance is either his accepting less in value than was due, and so remitting the rest without payment. This I plead not for. Or else it is his accepting of a refusable payment, which, though equal in value, yet he may choose to accept according to the tenor of the obligation. This is gracious acceptance, which Grotius maintaineth, and so do I." Thus far he.
Now, neither is this any more to the business I have in hand; for, --
1. The value of any satisfaction in this business ariseth not from the innate worth of the things whereby it is made, but purely from God's free constitution of them to such an end. A distinction cannot be allowed of more or less value in the things appointed of God for the same end; all their value ariseth merely from that appointment; they have so much as he ascribeth to them, and no more. Now, neither idem nor tantundem is here satisfactory, but by virtue of divine constitution. Only, in tantundem I require a peculiar acceptance, to make it equivalent to idem in this buslness, -- that is, as to satisfaction; or, if you please, an acceptance of that which is not idem, to make it tantundem. So that this gracious acceptance is not an accepting of that which is less in value than what is in the obligation, but a free constitution appointing another thing to the end, which before was not appointed.
2. He supposeth me (if in so many mistakes of his I mistake him not) to deny all gracious acceptance where the idem is paid; [which], in the present case, is to assert it necessary, because not paid per eundem; yea, and that other person not procured by the debtor, but graciously assigned by the creditor.
3. To make up his gracious acceptance in this latter sense, he distinguisheth of payments refusable and not refusable: in the application of which distinction unto the payment made by Christ I cannot close with him; for a payment is refusable either absolutely and in itself, or upon
573
supposal. The death of Christ, considered absolutely and in itself, may be said to be refusable as to be made a payment, -- not a refusable payment; and that not because not refusable, but because not a payment. Nothing can possibly tend to the procurement and compassing of any end, by the way of payment, with the Lord, but what is built upon some free compact, promise, or obligation of his own. But now consider it as an issue flowing from divine constitution making it a payment, and so it was no way refusable as to the compassing of the end appointed. Thus, also, as to the obligation of the law for the fulfilling thereof, it was refusable in respect of the person paying, not in respect of the payment made. That former respect being also taken off by divine constitution, and relaxation of the law as to that, it becometh wholly unrefusable, -- that is, as it was paid, it was so; for satisfaction was made thereby, upon the former supposals of constitution and relaxation.
4. Doth not Mr B. suppose that in the very tenor of the obligation there' is required a solution, tending to the same end as satisfaction doth? Nay, is not that ajzleyia> the prw~ton yeu~dov of this discourse? Deliverance is the aim of satisfaction, which receives its spring and being from the constitution thereof; but is there any such thing as deliverance once aimed at or intended in the tenor of the obligation? I suppose no.
5. :Neither is the distinction of solutio and satisfactio, which Mr B. closeth withal, of any weight in this business, unless it would hold o[lwv kai< pa>ntwv. which it will not, and so is of no use here; for, --
(1.) There is solutio tantidem as well as ejusdem, and therein consists satisfaction, according to Mr B.
(2.) Whether satisfaction be inconsistent with solutlo ejusdem, but not per eundem, is the to< crino>menon. After all this Mr B. adds,--
"Yet here Mr Owen enters the list with Grotius."
Where, I pray? I might very justly make inquiry, from the beginning to the ending of this discourse, to find out what it is that this word "here" particularly answereth unto. But to avoid as much as possible all strife of words, I desire the reader to view the controversy agitated between Grotius and myself, not as here represented by Mr Baxter, so changed by a new dress that I might justly refuse to take any acquaintance with it, but
574
as by myself laid down in the places excepted against, and he will quickly find it to be, --
1. Not whether the law were at all relaxed, but whether it were relaxed as well in respect of the penalty to be suffered as of the person suffering; that is, whether God be only a rector, or a rector and creditor also, in this business. Which controversy, by the way, is so confusedly proposed, or rather strangely handled by Mr B., p. 145, where he adjudges me in a successless assault of Grotius, as makes it evident he never once perused it.
2. Nor, secondly, whether there be any need of God's gracious acceptance in this business or no; for I assert it necessary, as before described, in reference to solutio ejusdem, sed non per eundem.
3. Neither, thirdly, whether the satisfaction of Christ, considered absolutely, and in statu diviso, and materially, be refusable, which I considered not; or be unrefusable, supposing the divine constitution which Grotius, as I take it, delivered not himself in. Nor, --
4. About the value of the payment of Christ in reference to acceptance; but merely, as I said before, whether the Lord, appointing an end of deliverance neither intimated nor couched in the obligation nor any of its attendancies, constituting a way for the attainment of that end by receiving satisfaction to the obligation, did appoint that the thing in the obligation should be paid, though by another, or else some new thing, that of itself and by itself never was in the obligation, either before or after its solution; as the payment made by Christ must be granted such, unless it were for substance the same which the law required. And here, with most divines, I maintain the first, -- namely, That the law was relaxed in respect of the person suffering, but executed in respect of the penalty suffered. Relaxation and execution are not in this business opposed apJ lwv~ , but only kata< ti.>
He that would see this farther affirmed may consult what I wrote of it in the place opposed; which is not once moved by any thing here spoken to the contrary.
By the way observe, I speak only of the penalty of the law, and the passive righteousness of Christ, strictly so called. For his active
575
righteousness, or obedience to the law (though he did many things we were not obliged unto, for the manifestation of himself, and confirmation of the doctrine of the gospel), that it was the very idem of us required, I suppose none can doubt. What place that active righteousness of Christ hath, or what is its use in our justification, I do not now inquire, being unwilling to immix myself unnecessarily in any controversy; though I cannot but suppose that Mr B.'s discourse hereabouts gives advantage enough even minorum gentium theologis, "to ordinary divines," as he calls them, to deal with him in it.
576
CHAPTER 3.
THE ARGUMENTS OF GROTIUS, AND THEIR DEFENSE BY MR BAXTER, ABOUT THE PENALTY UNDERGONE BY CHRIST IN
MAKING SATISFACTION, CONSIDERED.
THE state of the question in hand being as above laid down, let us now see what Mr Baxter's judgment is of my success in that undertaking, concerning which he thus delivereth himself: "Yet here Mr Owen enters the list with Grotius." And,--
First, "He overlooketh his greatest arguments."
Secondly, "He slightly answereth only two."
Thirdly, "And when he hath done, he saith as Grotius doth, and yieldeth the whole cause. These three, things I will make appear in order," Appendix, p. 139.
A most unhappy issue as can possibly be imagined, made up of deceit, weakness, and self-contradiction! But how is all this proved? To make the first thing appear, he produceth the argument overlooked.
"The chief argument of Grotius and Vossius," saith he, "is drawn from the tenor of the obligation and from the event. The obligation chargeth punishment on the offender himself. It saith, `In the day thou eatest, thou shalt die;' and, `Cursed is every one that continueth not in all things,' etc. Now, if the same in the obligation be paid, then the law is executed, and not relaxed, and then every sinner must die himself; for that is the idem and very thing threatened: so that here dum alius solvit, simul aliud solvitur. The law threatened not Christ, but us (besides that Christ suffered not the loss of God's love, nor his image and graces, nor eternity of torment; of which I have spoken in the treatise.) What saith Mr Owen to any of this?"
Let the reader observe what it is we have in hand. It is not the main of the controversy debated by Grotius wherein I do oppose him, neither yet all in that particular whereabout the opposition is. Now suppose, as he doth,
577
that the punishing of the person offending is in the obligation, yet I cannot but conceive that there be two distinct things here, -- first, The constitution of the penalty itself to be undergone; secondly, The terminating of this penalty upon the person offending. For this latter I assert a relaxation of the law; which might be done and yet the penalty itself in reference to its constitution be established. In those places, then, `In the day thou eatest,' etc., there is death and the curse appointed for the penalty, and the person offending appointed for the sufferer. That the law is relaxed in the latter I grant. That the former was executed on Christ I prove. Now, what says this argument to the contrary?
"If the same in the obligation be paid, then the law is executed, not relaxed, and then every sinner must die himself; for that is the idem and very thing threatened: so that here dum alias solvit, aliud solvitur."
1. The matter of the obligation having a double consideration, as before, it may be both executed and relaxed in sundry respects.
2. The idem and very thing threatened in the constitution of the law is death. The terminating of that penalty to the person offending was in the commination, and had it not been relaxed, must have been in the execution; but in the constitution of the obligation, which respects purely the kind of penalty, primarily it was not. "Death is the reward of sin," is all that is there.
3. We inquire not about payment, but suffering. To make that suffering a payment supposeth another constitution, by virtue whereof Christ suffering the same that was threatened, it became another thing in payment than it would have been if the person offending had suffered himself.
4. That the law threatened not Christ but us is most true; but the question is, whether Christ underwent not the threatening of the law, not we? A commutation of persons is allowed, Christ undergoing the penalty of the offense; though he were not the person offending, I cannot but still suppose that he paid the idem of the obligation.
5. For the parenthesis about Christ's not suffering the loss of God's love, etc., and the like objections, they have been answered near a thousand
578
times already, and that by "no ordinary divines" neither; so that I shall not farther trouble any therewith.
Now, this is the argument, the great, chief argument, of Grotius and Vossius, which Mr Baxter affirms I overlooked.
That I did not express it I easily grant, neither will I so wrong the ingenuous reader as to make any long apology for my omission of it, considering the state of the matter in difference as before proposed. When Mr B. or any man else shall be able to draw out any conclusion from thence, "That, granting the relaxation of the law as to the persons suffering, the Lord Christ did not undergo the penalty constituted therein;" or that, "Undergoing the very penalty appointed, he did not pay the idem in the obligation" (supposing a new constitution for the converting of suffering into a satisfactory payment), I shall then give a reason why I considered it not.
In the next place, Mr B. giveth in the two arguments wherein I deal.
And for the first, about an acquitment ipso facto upon the payment of the idem in the obligation, with my answer, [he] refers it, to be considered in another place; which, though I receive no small injury by, as shall be there declared, yet, that I may not transgress the order of discourse set me, I pass it by also until then.
The second argument of Grotius, with my answer, he thus expresseth: --
"To the second argument, that the payment of the same thing in the obligation leaveth no room for pardon, he answereth thus: --
"`God's pardoning compriseth the whole dispensation of grace in Christ; as, --
1. The laying of our sin on Christ;
2. The imputation of his righteousness to us, which is no less of grace and mercy. However, God pardoneth all to us, but nothing to Christ; so that the freedom of pardon hath its foundation, --
1. In God's will freely appointing this satisfaction of Christ;
2. In a gracious acceptation of the decreed satisfaction in our stead;
579
3. In a free application of the death of Christ to us.' To which I answer," etc.
So far he.
Though this may appear to be a distinct expression of my answer, yet because it seems to me that the very strength of it as laid down is omitted, I shall desire the reader to peruse it as it is there proposed, and it will give him some light into the thing in hand. I apply myself to what is here expressed, and answer:--
To the objection proposed from Grotius, as above, I gave a threefold answer: --
1. "That gracious condonation of sin, which I conceive to be the sum of the glad tidings of the gospel, seemeth to comprise those two acts before recounted, both which I there prove to be free, because the very merit and satisfaction of Christ himself was founded on a free compact and covenant or constitution."
Now, I had three reasons (among others) that prevailed with me to make gracious condonation of so large extent, which I shall express, and leave them to the thoughts of every judicious reader whether they are enforcing thereunto or no, being exceedingly indifferent what his determination is; for the weight of my answer depends not on it at all. And they are these: --
(1.) Because that single act of remission of sins to particular persons (which is nothing but a dissolution of the obligation of the law as unto them, whereby they are bound over to punishment), as it is commonly restrained, is affirmed by them whom Grotius in that book opposed (into whose tents he was afterward a renegado) to be inconsistent with any satisfaction at all; yea, that which Grotius maintains per tantundem. But now, if you extend that gospel phrase to the compass I have mentioned, they have not the least color so to do.
(2.) Whereas the Scripture mentioneth that "through Christ is preached the forgiveness of sins," <441338>Acts 13:38, I do suppose that phrase to be comprehensive of the whole manifestation of God in the covenant of grace.
580
(3.) God expressly saith that this is his covenant, "That he will be merciful to our unrighteousness," <580812>Hebrews 8:12.
By the way, I cannot close with Mr B. that this place to the Hebrews, and the other of <243131>Jeremiah 31:31-34, do comprise but part of the covenant, not the whole, God saying expressly, "This is my covenant." To say it is not, is not to interpret the word, but to deny it. It is true, it is not said that is the whole covenant; no more is it that Christ is the way, the truth, and the life only. As the want of that term of restriction doth not enlarge in that, no more doth the want of the note of universality restrain in this. To say thus because here is no condition expressed is proskop> tein eijv ceir> on. If you mean such a condition as God requireth of us, and yet worketh in us, it is there punctually expressed with reference to the nature of the covenant whereof it is a condition, which is to effect all the conditions thereof in the covenanters. This by the way, having resolvedly tied up myself from a debate of those positions which Mr B. dogmatizeth; though a large field, and easy to be walked in, lies open on every hand for the scattering of many magisterial dictates, which, with confidence enough, are crudely asserted.
This is (to return) my first answer to the fore-mentioned objection, with the reasons of it; whereunto Mr B. excepteth as followeth: --
1. "Pardon implieth Christ's death as a cause; but I would he had showed the Scripture that makes pardon so large a thing as to comprise the whole dispensation of grace, or that maketh Christ's death to be a part of it, or comprised in it.
2. "If such a word were in the Scripture, will he not confess it to be figurative and not proper, and so not fit for this dispute.
3. "Else when he saith, that Christ's death procured our pardon, he meaneth that it procured itself." So he.
To all which I say, --
1. The death of Christ, as it is a cause of pardon, is not once mentioned in any of my answers. There is a wide difference (in consideration) between God's imputation of sin to Christ, and the death of Christ as the meritorious cause of pardon. So that this is pura ignoratio elenchi.
581
2. Take pardon in the large sense I intimated, and so the death of Christ is not the meritorious cause of the whole, but only of that particular in it wherein it is commonly supposed solely to consist; of which before.
But in what sense, and upon what grounds, I extended gracious condonation of sin unto that compass here mentioned, I have now expressed. Let it stand or fall as it suits the judgment of the reader; the weight of my answer depends not on it at all.
My second answer to that objection I gave in these words: --
2. "That remission, grace, and pardon, which is in God for sinners, is not opposed to Christ's merits and satisfaction, but ours. He pardoneth all to us, but he spared not his only Son; he bated him not one farthing."
To this Mr B., thus expressing it, "But it is of grace to us, though not to Christ," answereth, "Doth not that clearly intimate that Christ was not in the obligation, that the law doth threaten every man personally, or else it had been no favor to accept it of another?"
(1.) It is marvellous to me, that a learned man should voluntarily choose an adversary to himself, and yet consider the very leaves which he undertakes to confute with so much contempt or oscitancy as to labor to prove against him what he positively asserts terminis terminantibus. That Christ was not in the obligation, that he was put in as a surety by his own consent, God by his sovereignty dispensing with the law as to that, yet as a creditor exacting of him the due debt of the law, is the main intendment of the place Mr Baxter here considereth.
(2.) Grant all that here is said, how doth it prove that Christ underwent not the very penalty of the law? Is it because he was not primarily in the obligation? He was put in as a surety, to be the object of its execution. Is it because the law doth threaten every man personally? Christ underwent really what was threatened to others, as shall be proved. But it is not then of favor to accept it. But this is the to< krinom> enon. And thus to set it down is but a petition tou~ ejn arj ch|~.
(3.) How doth this elude the force of my answer? I see it not at all.
582
After this I gave a third answer to the former objection, manifesting how the freedom of pardon may consist with Christ's satisfaction, in these words: --
3. "The freedom, then, of pardon hath not its foundation in any defect of the merit or satisfaction of Christ, but in three other things: --
(1.) "The will of God freely appointing the satisfaction of Christ, <430316>John 3:16; <450508>Romans 5:8; 1<620409> John 4:9.
(2.) "In a gracious acceptation of that decreed satisfaction in our steads; so many, no more.
(3.) "In a free application of the death of Christ unto us. Remission, then, excludes not a full satisfaction by the solution of the very thing in the obligation, but only the solution or satisfaction of him to whom pardon and remission is granted."
It being the freedom of pardon that is denied, upon the supposals of such a satisfaction as I assert, I demonstrate from whence that freedom doth accrue unto it, notwithstanding a supposal of such a satisfaction: not that pardon consisteth in the three things there recounted, but that it hath its freedom from them; that is, supposing those three things, notwithstanding the intervention of payment made by Christ, it cannot be but remission of sin unto us be a free and gracious act. To all this Mr B. opposeth divers things; for, --
1. "Imputation of righteousness," saith he, "is not any part of pardon, but a necessary antecedent.
2. "The same may be said of God's acceptation.
3. "Its application is a large phrase, and may be meant of several acts, but of which here I know not."
In a word, this mistake is very great. I affirm the freedom of a pardon to depend on those things. He answereth that pardon doth not consist in these things. It is the freedom of pardon, whence it is, -- not the nature of pardon, wherein it is, that we have under consideration.
583
"But," saith he, "how can he call it a `gracious acceptation,' a `gracious imputation,' a `free application,' if it were the same thing the law requireth that was paid?
"To pay all, according to the full exaction of the obligation, needeth no favor to procure acceptance, imputation, or application. Can justice refuse to accept of such a payment? or can it require any more?"
1. Though I know not directly what it is he means by saying, "I call it," yet I pass it over.
2. If all this were done by the persons themselves, or any one in their stead procured and appointed by themselves, then were there some difficulty in these questions; but this being otherwise, there is none at all, as hath been declared.
3. How the payment made by Christ was of grace, yet in respect of the obligation of the law needed no favor, nor was refusable by justice, supposing its free constitution, shall be afterward declared. To me the author seems not to have his wonted clearness in this whole section, which might administer occasion of farther inquiry and exceptions, but I forbear.
And thus much be spoken for the clearing and vindicating my answer to the arguments of Grotius against Christ's paying the idem of the obligation. The next shall farther confirm the truth.
584
CHAPTER 4.
FARTHER OF THE MATTER OF THE SATISFACTION OF CHRIST; WHEREIN IS PROVED THAT IT WAS THE SAME THAT
WAS IN THE OBLIGATION.
IT being supposed not to be sufficient to have showed the weakness of my endeavor to assert and vindicate from opposition what I had undertaken, Mr Baxter addeth that I give up the cause about which I contend, as having indeed not understood him whom I undertook to oppose, in these words: -- " Mr Owen giveth up the cause at last, and saith as Grotius, having not understood Grotius' meaning, as appeareth, pp. 141,143" [268,270].
Whether I understand Grotius or no will by-and-by appear. Whether Mr B. understandeth me, or the controversy by me handled, you shall have now a trial. The assertion which alone I seek to maintain is this: --
"That the punishment which our Savior underwent was the same that the law required of us, God relaxing his law as to the person suffering, but not as to the penalty suffered."
Now, if from this I draw back in any of the concessions following, collected from pp. 141,143 [268,270], I deprecate not the censure of giving up the cause I contended for. If otherwise, there is a great mistake in somebody of the whole business.
Of the things, then, observe, according to Mr B.'s order, I shall take a brief account: --
1. "He acknowledgeth," saith he, "that the payment is not made by the party to whom remission is granted; and so saith every man that is a Christian."
This is a part of the position itself I maintain, and so no going back from it; so that as to this I may pass as a "Christian."
2. "He saith," adds he, "it was a full, valuable compensation ;' therefore not of the same."
585
First, This inference would trouble Mr B. to prove.
Secondly, Therefore not made by the same, nor by any of the debtor's appointment, will follow, perhaps, but no more.
3. "That by reason of the obligation upon us, we ourselves were bound to undergo the punishment. Therefore, Christ's punishment was not in the obligation, but only ours; and so the law was not fully executed, but relaxed."
First, This is my thesis fully: The law was executed as to its penalty, relaxed as to the person suffering.
Secondly, The punishment that Christ underwent was in the obligation, though threatened to us.
4. "He saith, he meaneth not that Christ bore the same punishment due to us in all accidents of duration, and the like, but the same in weight and measure; therefore, not the same in the obligation, because not fully the same act."
The accidents I mention follow and attend the person suffering, and not the penalty itself. All evils in any suffering, as far as they are sinful, attend the condition of the parties that suffer. Every thing usually recounted by those who make this and the like exceptions, as far as they are purely penal, were on Christ.
5. "He saith God had power so far to relax his own law as to have the name of a surety put into the obligation, which before was not there, and then to require the whole debt of that surety. And what saith Grotius more than this? If the same things in the obligation be paid, then the law is executed; and if executed, then not relaxed. Here he confesseth that the surety's name was not in the obligation, and that God relaxed the law to put it in. Now, the main business that Grotius drives at there is, to prove this relaxation of the law, and the non-execution of it on the offenders threatened." Thus far Mr Baxter.
First, All this proves not at all the things intended, neither doth any concession here mentioned in the least take off from the main assertion I maintain, as is apparent to any at first view. Secondly, Grotius is so far from saying more than I do, that he says not so much. Thirdly, This
586
paralogism, "If the law be executed, then not relaxed," and on the contrary, ariseth merely from a non-consideration of the nature of contradictories. The opposition fancied here is not prov< to< aujto,> kata< to< autj o,> wjsaut> wv kai< ejn tw|~ autj w~ cro>nw,| as is required of contradictions. Fourthly,
The observation, that Grotius' main business is otherwise discovereth the bottom of Mr B.'s mistake, even a supposal that I should oppose Grotius in his main intendment in the place considered; which was not once in my thoughts. It was merely about the nature of the penalty that Christ underwent that I discoursed. How the relaxation of the law as to the commutation of persons may be established, whether we affirm Christ to have paid the idem or tantundem, and that Mr B. affirms the same with me, I can prove by twenty instances. The reader, if he please, may consult p. 18, and pp. 25, 33-35, 42,48; and, in plain terms, p. 81, "In respect of punishment abstracting from persons, the law was not dispensed withal as to Christ." And what said I more?
And so much, if not too much, to Mr Baxter's exceptions; which of what weight and force they are, I leave to others to judge.
That which I maintain as to this point in difference I have also made apparent. It is wholly comprised under these two heads, -- first, Christ suffered the same penalty which was in the obligation; secondly, To do so is to make payment ejusdem, and not tantidem.
The reasons of both I shall briefly subjoin. And first, as to the first, they are these following: --
1. The Scripture hath expressly revealed the translation of punishment in respect of the subjects suffering it, but hath not spoken one word of the change of the kind of punishment, but rather the contrary is affirmed: <450832>Romans 8:32, "He spared not his own Son, but delivered him up for us all."
2. All the punishment due to us was contained in the curse and sanction of the law; that is, the penalty of the obligation whereof we spake. But this was undergone by the Lord Christ; for "he hath redeemed us from the curse of the law, being made a curse for us," <480313>Galatians 3:13.
587
3. Where God condemneth sin, there he condemns it in that very punishment which is due unto it in the sinner, or rather to the sinner for it. He hath revealed but one rule of his proceeding in this case. Now, he condemned sin in the flesh of Christ, or in him sent in the likeness of sinful flesh: <450803>Romans 8:3, "God sending his own Son in the likeness of sinful flesh, and for sin, condemned sin in the flesh." The condemning of sin is the infliction of punishment due to sin.
4. The whole penalty of sin is death, <010217>Genesis 2:17. This Christ underwent for us: <580209>Hebrews 2:9, "He tasted death." And to die for another is to undergo that death which that other should have undergone, 2<101833> Samuel 18:33. It is true, this death may be considered either in respect of its essence (if I may be allowed so to speak), which is called the "pains of hell," which Christ underwent, <19B603>Psalm 116:3, 22:1, <422244>Luke 22:44; or of its attendancies, as duration and the like, which he could not undergo, <191608>Psalm 16:8-11, <440224>Acts 2:24-28. So that whereas eternal death may be considered two ways, either as such in potentia, and in its own nature, or as actually, so our Savior underwent it not in the latter, but first sense, <580209>Hebrews 2:9,14, which, by the dignity of his person, 1<600318> Peter 3:18, <580926>Hebrews 9:26,28, <450510>Romans 5:10, which raises the estimation of punishment, is oequipotent to the other. There is a sameness in Christ's sufferings with that in the obligation in respect of essence, and equivalency in respect of attendancies.
5. In the meeting of our iniquities upon Christ, <235306>Isaiah 53:6, and his being thereby made sin for us, 2<470521> Corinthians 5:21, lay the very punishment of our sin, as to us threatened, upon him.
6. Consider the scriptural descriptions you have of his perpessions, and see if they do not plainly hold out the utmost that ever was threatened to sin. There is the hr;Wbj}, <235305>Isaiah 53:5; Peter's mwl> wy, 1<600224> Peter 2:24; the "livor, vibex," "wound, stripe," that in our stead was so on him, -- that whereby we are healed. Those expressions of the condition of his soul in his sufferings, whereby he is said lupeis~ qai, <402637>Matthew 26:37; ekj qaubeis~ qai, adj hmonein~ , <411433>Mark 14:33; qrom> boi aim[ atov enj th|~ agj wnia> ,| <422244>Luke 22:44; sadness unto death, <402638>Matthew 26:38; that dreadful cry, "Why hast thou forsaken me?" -- those cries out of the deep, and mighty supplications under his fear, <580507>Hebrews 5:7, that was
588
upon him, do all make out that the bitterness of the death due to sin was fully upon his soul. Sum all his outward appearing pressures, mocks, scoffs, scorns, cross, wounds, death, etc., and what do some of their afflictions who have suffered for his name come short of it? And yet how far were they above those dreadful expressions of anguish which we find upon the "Fellow of the Lord of hosts," the "Lion of the tribe of Judah," who received not the Spirit by measure, but was anointed with the oil of gladness above his fellows! Certainly his inconceivable sufferings were in another kind, and such as set no example to any of his to suffer in after him. It was no less than the weight of the wrath of God and the whole punishment due to sin that he wrestled under.
Secondly, The second part of my position is to me confirmed by these and the like arguments.
That there is a distinction to be allowed between the penalty and the person suffering is a common apprehension, especially when the nature of the penalty is only inquired after. If a man that had but one eye were censured to have an eye put out, and a dear friend, pitying his deplorable condition, knowing that by undergoing the punishing decreed he must be left to utter blindness, should, upon the allowance of commutation, as in Zaleucus' case, submit to have one of his own eyes put out, and so satisfy the sentence given, though, by having two eyes, he avoid himself the misery that would have attended the other's suffering, who had but one; -- if, I say, in this case, any should ask whether he underwent the idem the other should have done, or taatundem, I suppose the answer would be easy. In things real, it is unquestionable; and in things personal I shall pursue it no farther, lest it should prove a strife of words. And thus far of the sufferings of Christ in a way of controversy. What follows will be more positive.
589
CHAPTER 5.
THE SECOND HEAD; ABOUT JUSTIFICATION BEFORE BELIEVING.
THE next thing I am called into question about, is concerning actual and absolute justification before believing. This Mr Baxter speaks to, page 146, and so forward; and first answers the arguments of Maccovius for such justification, and then, page 151, applies himself to remove such farther arguments and places of Scripture as are by me produced for the confirmation of that assertion.
Here, perhaps, I could have desired a little more candor. To have an opinion fastened on me which I never once received nor intimated the least thought of in that whole treatise, or any other of mine, and then my arguments answered as to such an end and purpose as I not once intended to promote by them, is a little too harsh dealing. It is a facile thing to render any man's reasonings exceedingly weak and ridiculous, if we may impose upon them such and such things to be proved by them, which their author never once intended. For pactional justification, evangelical justification, whereby a sinner is completely justified, that it should precede believing, I have not only not asserted but positively denied, and disproved by many arguments. To be now traduced as a patron of that opinion, and my reasons for it publicly answered, seems to me something uncouth; however, I am resolved not to interpose in other men's disputes and differences. Yet, lest I should be again and farther mistaken in this, I shall briefly give in my thoughts to the whole difficulty, after I have discovered and discussed the ground and occasion of this mistake.
In an answer to an argument of Grotius about the satisfaction of Christ, denying that by it we are ipso facto delivered from the penalty due to sin, I affirmed that by his death Christ did actually, or ipso facto, deliver us from the curse, by being made a curse for us: and this is that which gave occasion to that imputation before mentioned.
To clear my mind in this, I must desire the reader to consider that my answer is but a denial of Grotius' assertions In what kind and respect
590
Grotius doth there deny that we are ipso facto delivered by the satisfaction of Christ, in that sense, and that only, do I affirm that we are so; otherwise, there were no contradictions between his assertion and mine, not speaking ad idem and eodem respectu. The truth is, Grotius doth not, in that place whence this argument is taken, fully or clearly manifest what he intends by deliverance which is not actual or ipso facto; and, therefore, I made bold to interpret his mind by the analogy of that opinion wherewith he was thoroughly infected about the death of Christ. According to that, Christ delivering us by his satisfaction, not actually nor ipso facto, is so to make satisfaction for us as that we shall have no benefit by his death but upon the performance of a condition, which himself by that death of his did not absolutely procure. This was that which I opposed; and therefore affirmed that
Christ by his death did actually, or ipso facto, deliver us.
Let the reader, then, here observe, --
1. That our deliverance is to be referred to the death of Christ, according to its own causality, -- that is, as a cause meritorious. Now, such causes do actually and ipso facto produce all those effects which immediately flow from them; not in an immediation of time but causality. Look, then, what effects do follow, or what things soever are procured by them, without the interposition of any other cause in the same kind, they are said to be procured by them actually, or ipso facto.
2. That I have abundantly proved, in the treatise mentioned, that if the fruits of the death of Christ be to be communicated unto us upon a condition, and that condition to be among those fruits, and be itself to be absolutely communicated upon no condition, then all the fruits of the death of Christ are as absolutely procured for them for whom he died as if no condition had been prescribed; for these things come all to one.
3. I have proved in the same place that faith, which is this condition, is itself procured by the death of Christ for them for whom he died, to be freely bestowed on them, without the prescription of any such condition as on whose fulfilling the collation of it should depend.
These things being considered, as I hoped they would have been by every one that should undertake to censure any thing, as to this business, in that
591
treatise (they being there all handled at large), it is apparent what I intended by this actual deliverance, -- namely, That the Lord Jesus, by the satisfaction and merit of his death and oblation, made for all and only his elect, hath actually and absolutely purchased and procured for them all spiritual blessings of grace and glory; to be made out unto them, and bestowed upon them, in God's way and time, without dependence on any condition to be by them performed, not absolutely procured for them thereby; whereby they become to have a right unto the good things by him purchased, to be in due time possessed, according to God's way, method, and appointment.
From a faithful adherence unto this persuasion, I see nothing as yet of the least efficacy or force to dissuade me; and am bold to tell those concerned therein, that their conditional satisfaction, or their suspending the fruits of the death of Christ upon conditions, as though the Lord should give him to die for us upon condition of such and such things, is a vain figment, contrary to the Scriptures, inconsistent in itself, and destructive of the true value and virtue of the death of Christ: which, by the Lord's assistance, I shall be ready at any time to demonstrate.
My intention in the place excepted against being cleared, I shall now tender my thoughts to these two things: --
1. The distinct consideration of the acts of the will of God, before and after the satisfaction of Christ, as also before and after our believing, towards us, as unto justification.
2. The distinct estate of the sinner upon that consideration, with what is the right to the fruits of the death of Christ which the elect of God have before believing.
592
CHAPTER 6.
OF THE ACTS OF GOD'S WILL TOWARDS SINNERS, ANTECEDENT AND CONSEQUENT TO THE SATISFACTION OF CHRIST --
Of Grotius' judgment herein.
THE distinct consideration of the acts of God's will in reference to the satisfaction of Christ and our believing, according to the former proposal, is the first thing to be considered.
Grotius, who with many, and in an especial manner with Mr Baxter, is of very great account, and that in theology, distinguisheth (as himself calls them with a school term) "three moments" or instances of the divine will: --
1. "Before f283 the death of Christ, either actually accomplished, or in the purpose and foreknowledge of God. In this instance," he saith, "God is angry with the sinner, but so as that he is not averse from all ways of laying down his anger."
2. "Upon f284 the death of Christ, or that being supposed; wherein God not only purposeth but also promiseth to lay aside his anger."
3. "When f285 a man by true faith believeth in Christ, and Christ, according to the tenor of the covenant, commendeth him to God. Here now God lays aside his anger, and receiveth man into favor." Thus far he.
Amongst all the attempts of distinguishing the acts of God's will in reference unto Christ and sinners, whatever I considered, I never found any more slight, atheological, and discrepant from the truth than this of Grotius.
To (<195021>Psalm 50:21; <020314>Exodus 3:14; 1<091529> Samuel 15:29: Job<182313> 23:13; <19A226P> salm 102:26,27; <231427>Isaiah 14:27.) measure the Almighty by the standard of a man, and to frame in the mind a mutable idol, instead of the eternal, unchangeable God, is a thing that the fleshly reasonings of dark understandings are prone unto; -- to feign the Lord in one instant angry,
593
afterward promising to cease to be so, then in another instant laying down his anger, and taking up a contrary affection: and you seem to me to do no less.
What it may be esteemed in law, which was that author's faculty, I know not; but suppose in divinity that (notwithstanding the manifold attempts of some ajkin> hta kinei~n in most heads of religion) ( 2<121906> Kings 19:6; <233708>Isaiah 37:8; 1<540113> Timothy 1:13.) the ascribing unto the Most Holy things alien and opposite unto his glorious nature, is, by common consent, accounted no less than blasphemy.f286 Whether this be here done or no, may easily appear. I hope, then, without the offense of any, I may be allowed to call those dictates of Grotius to the rule and measure of truth.
I. "Before the foresight of the death of Christ," saith he, "God is angry
with sinners, but not wholly averse from all ways of laying aside that anger." To which I answer, --
1. That God should be conceived angry after the manner of men, or with any such kind of passion, is gross Anthropomorphism, f287 -- as bad, if not worse than the assigning of him a bodily shape. f288 The anger of God is a pure act of his will, whereby he will effect and inflict the effects of anger. Now, what is before the foresight of the death of Christ is certainly from eternity. God's anger must respect either the purpose of God or the effects of it. The latter it cannot be, for they are undoubtedly all temporal. It must be, then, his purpose from eternity to inflict punishment that is the effect of anger. This, then, is the first thing in the business of redemption assigned by Grotius unto the Lord, -- namely, he purposed from eternity to inflict punishment on sinners. And on what sinners? Even on those for whom he gives Christ to die, and afterward receives into favor, as he expresseth himself. Behold here a mystery of Vorstian theology; God changing his eternal purposes! f289 This Arminius at first could not down withal; inferring from hence that the will of God differed not from his essence; -- that every act thereof is, first, most simple; secondly, infinite; thirdly, eternal; fourthly, immutable; fifthly, holy. Reason itself would fain speak in this cause, but that the scriptures do so abound. Many places are noted in the margin. f290 <590117>James 1:17; 2<550219> Timothy 2:19; <193309>Psalm 33:9-11; <441518>Acts 15:18, etc., may be added. A mutable god is of the dunghill.
594
2. That the death of Christ is not comprised in the first consideration of God's mind and act of his will towards sinners to be saved, is assumed gratis.
3. "He is not," saith he, "averse from all ways of laying down this anger." This scheme Grotius placeth, as is evident, in God, as the foundation and bottom of sending Christ for our redemption. This he immediately subjoins, without the least intimation of any farther inclination in God towards sinners, for whom he gives his Son. But, --
(1.) This is a mere negation of inflicting anger for the present, or a suspension of that affection from working according to its quality; which how it can be ascribed to the pure and active will of God I know not. (<490113>Ephesians 1:13.) Yea, it is above disproved.
(2.) Such a kind of frame, as it is injurious to God so to be held out as the fountain of his sending Christ to die for us, is, I am persuaded, an abhorrency to Christians. And, --
(3.) Whether this answer that which the Scripture holds out as the most intense distinguishing love, <430316>John 3:16; <450508>Romans 5:8, 8:32; 1<620409> John 4:9,10, is easily discernible. A natural velleity to the good of the creature is the thing here couched, but was never proved.
II. "In the second instance, God," saith he, "the death of Christ being
supposed, not only determineth, but also promiseth to lay aside his anger."
1. What terms can be invented to hold out more expressly a change and alteration in the unchangeable God than these here used, I know not.
2. That the will or mind of God is altered, from one respect towards us to another, by the consideration of the death of Christ, is a low, carnal conception. The will of God is not moved by any thing without itself. f291 Alterations are in the things altered, not in the will of God concerning them.
3. To make this the whole effect of the death of Christ, that God should determine and promise to lay aside his wrath, is no Scripture discovery, (<401811>Matthew 18:11; 1<540115> Timothy 1:15; <490525>Ephesians 5:25-27, 2:15,16; <510113>Colossians 1:13; 1<620107> John 1:7, etc.) either as to name or thing.
595
4. The purposes of God, which are all eternal, and the promises of God, which are all made in time, are very inconveniently ranged in the same series.
5. That by the death of Christ atonement is made, everlasting redemption purchased, that God is reconciled, a right unto freedom obtained, for those for whom he died, shall be afterward declared.
6. If God doth only purpose and promise to lay aside his anger upon the death of Christ, but doth it not until our actual believing, -- then, first, our faith is the proper procuring cause of reconciliation, the death of Christ but a requisite antecedent; which is not the Scripture phrase, <450510>Romans 5:10; 2<470518> Corinthians 5:18; <490216>Ephesians 2:16; <510120>Colossians 1:20,21; <270924>Daniel 9:24; <580217>Hebrews 2:17; <490107>Ephesians 1:7; <580912>Hebrews 9:12. Secondly, how comes the sinner by faith, if it is the gift of God? (<490208>Ephesians 2:8; <500129>Philippians 1:29.) It must be an issue of anger and enmity; for that scheme only is actually ascribed to him before our enjoyment of it. Strange! that God should be so far reconciled as to give us faith, that we may be reconciled to him, that thereupon he may be reconciled to us.
III. For the third instance, -- of God's receiving the sinner into love and
favor upon his believing, quite laying aside his anger, -- I answer, to waive the Anthropomorphism wherewith this assertion is tainted as the former, if by receiving into favor he intend absolute, complete, pactional justification, being an act of favor quitting the sinner from the guilt of sin, charged by the accusation of the law, terminated in the conscience of a sinner, I confess it, in order of nature, to follow our believing.
I might consider farther the attempts of others for the right stating of this business, but it would draw me beyond my intention. His failings herein who is so often mentioned and so much used by him who gives occasion to this rescript, I could not but remark. What are my own thoughts and apprehensions of the whole, I shall in the next place briefly impart.
Now, to make way hereunto, some things I must suppose; which, though some of them otherwhere controverted, yet not at all in reference to the present business: and they are these: --
596
That Christ died only for the elect; or, God gave his Son to die only for those whom he chooseth for life and salvation, for the praise of his glorious grace.
This is granted by Mr Baxter, where he affirms, "That Christ bare not punishment for them who must bear punishment themselves in eternal fire," thes. 33, p. 162; and again, "Christ died not for final unbelief," thes. 33, p. 159: therefore, not for them who are finally unbelievers, as all nonelected are and shall be. For what sinners he died, be died for all their sins, <450506>Romans 5:6-8; 2<470521> Corinthians 5:21; 1<620107> John 1:7.
If any shall say, that as he died not for the final unbelief of others, so not for the final unbelief of the elect, and so not for final unbelief at all, I answer, --
First, If by final unbelief you mean that which is actually so, Christ satisfied not for it. His satisfaction cannot be extended to those things whose existence is prevented by his merit. The omission of this, in the consideration of the death of Christ, lies at the bottom of many mistakes. Merit and satisfaction are of equal extent as to their objects; both also tend to the same end, but in sundry respects.
Secondly, If by final unbelief you understand that which would be so, notwithstanding all means and remedies, were it not for the death of Christ, so he did satisfy for it, its existence being prevented by his merit. So, then, if Christ died not for final unbelief, he died not for the finally unbelieving. Though the satisfaction of his death hath not paid for it, the merit of his death would remove it.
Thirdly, I suppose that the means as well as the ends, grace as glory, are the purchase and procurement of Jesus Christ. See this proved in my treatise of Redemption, lib. in. cap. 4, etc.
Fourthly, That God is absolutely immutable and unchangeable in all his attributes; neither doth his will admit of any alteration. This proved above.
Fifthly, That the will of God is not moved, properly, by any external cause whatsoever, unto any of its acts, whether immanent or transient; for, --
597
1. By f292 a moving cause we understand a cause morally efficient; and if any thing were so properly in respect of any act of God's will, then the act, which is the will of God acting, must in some respect, -- namely, as it is an effect, -- be less worthy, and inferior to the cause; for so is every effect in respect to its cause. And, --
2. Every effect produced proceedeth from a passive possibility unto the effect; which can no way be assigned unto God. Besides, it must be temporary; for nothing that is eternal can have dependence upon that whose rise is in time. And such are all things external to the will of God, even the merit of Christ himself.
3. I cannot imagine how there can be any other cause why God willeth any thing than why he not willeth or willeth not other things; which for any to assign will be found difficult, <401125>Matthew 11:25,26, <402015>20:15. So, then, when God willeth one thing for another, as our salvation for the death of Christ, the one is the cause of the other; neither moveth the will of God. Hence, --
Sixthly, All alterations are in the things concerning which the acts of the will of God are; none in the will of God itself.
These things being premised, what was before proposed I shall now in order make out, beginning with the eternal acts of the will of God towards us, antecedent to all or any consideration of the death of Christ.
598
CHAPTER 7.
In particular of the will of God towards them for whom Christ died, and their state and condition as considered antecedaneous to the death of Christ and all efficiency thereof.
FIRST, then, the habitude of God towards man, antecedent to all foresight of the death of Christ, is an act of supreme sovereignty and dominion, appointing them, by means suited to the manifestation of his glorious properties, according to his infinitely wise and free disposal, to eternal life and salvation, for the praise of his glorious grace.
That this salvation was never but one, or of one kind, consisting in the same kind of happiness, in reference unto God's appointment, needs not much proving. To think that God appointed one kind of condition for man if he had continued in innocency, and another upon his recovery from the fall, is to think that his prescience is but conjectural and his will alterable.
In this instance, then, we suppose no kind of affection in God, properly so called, no changeable resolution, no inclinableness and propensity of nature to the good of the creature in general, no frame of being angry, with only a non-averseness to the laying down of his anger, etc.; all which, and the like, are derogatory to the infinite perfection of God; -- nor yet any act of pitying and pardoning mercy, much less any quitting or clearing of sinners, whereby they should be justified from eternity; the permission of sin itself in the purpose of it being not presupposed, but included in this habitude of God's will towards man, to make it complete; -- neither any absolute intention of doing good unto man, without respect unto Christ and his merits, they referring to the good to be done, not to his appointment; for by them is this purpose of his to be accomplished. Nor, lastly, doth it contain any actual relaxation, suspension, or abrogation of that law and its penalties by which it is his will the creature shall be regulated, in reference to the person concerning whom this act of his will is; they standing, indeed, in that relation thereunto, as, in the season of their existence, their several conditions expose them to, by virtue of the first constitution of that law.
599
But it is such an act of his will as in the Scripture is termed pro>gnwsiv, <440223>Acts 2:23; <450829>Romans 8:29; 1<600120> Peter 1:20; -- pro>qesiv, <450828>Romans 8:28, 9:11; <490311>Ephesians 3:11; -- eudj okia> , <401126>Matthew 11:26; <490105>Ephesians 1:5; 2<530111> Thessalonians 1:11; <421232>Luke 12:32 ; -- boulh< zelhm> atov, <490111>Ephesians 1:11; -- zeme>liov tou~ Qeou~, 2<550219> Timothy 2:19; -- proorismov> , <490105>Ephesians 1:5,11; <450829>Romans 8:29; -- ordination or appointment unto life, <441348>Acts 13:48; 1<520505> Thessalonians 5:5,9. All which, and divers other expressions, point at the same thing.
Divines commonly, in one word, call it his "decree of election," and sometimes, according to Scripture, "election" itself, <490104>Ephesians 1:4. Neither doth the word hold out any habitude of God towards man, antecedaneous to all efficiency of the death of Christ, but only this. I speak of them only, in this whole discourse, for whom he died.
That this is an act of sovereignty or supreme dominion, and not of mercy, properly so called, hath been by others abundantly proved. And this I place as the causa, prohgoume>nh, of the satisfaction of Christ, and the whole dispensation of making out love unto us, through various acts of mercy.
This in the Scripture is called the "love" of God, <450913>Romans 9:13, and is set out as the most intense love that ever he beareth to any of his creatures, <430316>John 3:16; <450508>Romans 5:8; 1<620409> John 4:9,10; being, indeed, as properly love as love can be assigned unto God. His love is but an act of his will, whereby qe>lei tini< t j agj aqon> ? and in respect of effects (in which respect chiefly affections are ascribed unto God), it hath the most eminent possible. Now, this being discriminating, can no way be reconciled with the common affection before disproved.
For the order and series of the purposes of God, as most natural for our apprehension of God, and agreeable to his own infinite wisdom, tending to the completing of this love in all its issues and fruits, as it is more curious perhaps in the framing than necessary to be known, so certainly it would be too long and intricate a work for me to discuss at present, in reference to this intendment. Only, in general, this must be granted, that all the thoughts of God concerning the way of accomplishing this act of his will must be subordinate hereunto, as comprising the end, and coordinate among themselves, as being concerning the means.
600
In particular, the constitution or appointment of the covenant of free grace, for the recovery and bringing home unto God of fallen man, hath immediate dependence thereon; I mean in that way of dependence which their order gives unto them. I cannot assent to what Mr Baxter hath asserted in this matter, thes. 14, expl. p. 90. "The satisfaction of Christ," saith he, "to the law goes before the new covenant, though not in regard of its payment, which was in the fullness of time, yet in undertaking, acceptance, and efficacy: there could be no treating on new terms until the old obligation was satisfied and suspended."
Had he attempted the proof of this assertion, perhaps he would have found it a more difficult undertaking than barely to affirm it. Some few reasons to the contrary that present themselves I shall briefly set down: --
1. Christ himself, with his whole satisfaction and merit, is included in the covenant; therefore, his satisfaction is not antecedent to the covenant. The first appeareth, in that all promises of pardoning mercy are in and of this new covenant, <580810>Hebrews 8:10-12; but now, in them, as the foundation of that mercy, is Christ himself, with his satisfaction, comprised, Genesis in. 15; <230906>Isaiah 9:6,7.
2. He who in all that he is, as made unto us, was the Mediator of the new covenant, and whose merit and satisfaction, in all that they are, are appointed for the procuring the mercies of the new covenant, his satisfaction is not antecedent to the covenant, <580722>Hebrews 7:22, 8:6, etc
3. The constitution of the new covenant, as it is in the purpose of God, is the rise and fountain of giving Christ with his satisfaction for us. It is in the purpose of God to save us, through faith, by pardoning mercy: in the pursuit of that design, and for the praise of that glorious grace, is Christ given, <430316>John 3:16; <450832>Romans 8:32. Or thus: --
4. If the designation of that way of life and salvation which is administered by the gospel be antecedent to the satisfaction of Christ, then the satisfaction of Christ is not antecedent to the new covenant; for nothing can be before and after the same thing. Understand the designation of the way of life, and the satisfaction of Christ, in the same order of decree or
601
execution; now the supposal is manifest, -- the satisfaction of Christ being appointed as the means of accomplishing that way of life.
If Mr Baxter intendeth those latter words, "There could be no treating on new terms before the old obligation was satisfied or suspended," as a proof of his former assertion, he will fail in his intendment, as I suppose; for, --
1. Treating on new terms denoteth either consilium ineundi foederis, or exequendi. If the first, it is nothing but the purpose of God to save his elect by par-dolling mercy, for the praise of his glorious grace. This is wholly antecedent to any efficiency of the death and satisfaction of Christ, as being of mere and absolute grace, <243103>Jeremiah 31:3; <580807>Hebrews 8:7,8. If the latter be intended, or the actual taking of sinners into covenant, by working an acceptance of it upon their spirits, and obedience to the condition of it in their hearts, then, though the satisfaction of Christ be an antecedent hereunto, yet it is not thence antecedent to the new covenant; for the new covenant, and taking into covenant, are distinct.
This, then, being assigned unto God, after our manner of apprehension, the next inquiry is into the state and condition of those persons who are the peculiar object of the act of God's will before described, in reference thereunto, antecedaneous to all consideration of the death of Christ, and all efficacy thereof.
The Scripture, speaking of them in this condition, saith that they are "beloved," <450913>Romans 9:13, 11:28; "elected," <490104>Ephesians 1:4; "ordained to eternal life," <441348>Acts 13:48: 2<530213> Thessalonians 2:13. Whether only the eternal actings of the will of God towards them [be intended], or also their own change, either actual, in respect of real state and condition, or relative, in reference to the purpose of God, is not certainly evident. Hereunto, then, I propose these two things: --
1. By the eternal love, purpose, and act of God's will towards them that shall be saved (who are so from thence), they are not actually changed from that condition which is common to them with all the sons of men after the fall.
2. By virtue of that love alone, they have not so much as personal right unto any of those things which are the proper effects of that love, and
602
which it produceth in due season, beseemingly to the wisdom and justice of God.
Either of these assertions shall be briefly proved.
1. For the first, it is manifest, --
(1.) From the act of God's will, which to this love is contradistinct. What change is wrought in the loved or elected by the purpose of God according to election, an answerable change must be wrought in the hated and appointed to condemnation by the decree of reprobation. Now, that this should really alter the condition of men, and actually dispose them under the consequences of that purpose, cannot be granted.
(2.) Analogy from other eternal purposes of God gives a demonstration hereof. The eternal purposes of the divine will for the creation of the world out of nothing left that nothing as very nothing as ever, until an act of almighty power gave, in the beginning, existence and being to the things that are seen. Things have their certain futurition, not instant actual existence, from the eternal purposes of God concerning them
(3.) The Scripture plainly placeth all men in the same state and condition before conversion and reconciliation.
"We have proved both Jews and Gentiles, that they are all under sin," <450309>Romans 3:9.
So "every mouth is stopped, and all the world is become guilty before God," verse 19; all being "by nature children of wrath," <490203>Ephesians 2:3. The condition of all in unregeneracy is really one and the same. Those who think it is a mistaken apprehension in the elect to think so, are certainly too much mistaken in that apprehension.
"He that believeth not the Son, the wrath of God abideth on him," <430336>John 3:36.
If the misapprehension be, as they say it is, unbelief, it leaves them in whom it is under the wrath of God. He that would see this farther cleared and confirmed may consult my treatise of Redemption, lib. in cap. 8, where it is purposely and expressly handled at large.
603
Hence Mr Baxter may have some directions how to dispose of that censure concerning me, which yet he is pleased to say that he suspendeth, p. 158, -- namely, That I should affirm justification to be nothing but the manifestation of eternal love; which I have more than in one place or two expressly opposed. That any one should but here and there consult a few lines or leaves of my treatise, I no way blame, -- in such things we all use our liberty, -- but upon so slight a view as cannot possibly represent the frame, structure, and coherence of my judgment in any particular, to undertake a confutation and censure of it, cannot well be done without some regret to candid ingenuity.
2. For the second assertion laid down, which goeth something farther than the former, it is easily deduced from the same principles therewithal. I shall therefore add only one argument for the confirmation thereof.
God having appointed that his eternal love, in the fruits thereof, should be no otherwise communicated but only in and by Christ, all right thereunto must of necessity be of his procurement and purchasing. Yea, the end of the mediation of the Lord Jesus is to give right, title, and possession, in their several order and seasons, unto and in all the fruits, issues, and tendencies of that love unto them whose mediator he is appointed to be.
Thus far, then, all is seated in the bosom of the Almighty, all differencing acts of grace flowing from hence being to be made out as seems good unto him in his infinite wise sovereignty; from whence alone is the disposal of all these things, as to that order which may most conduce to his glory. And this also writes vanity upon the objection insisted on by Mr Baxter, p. 157, that when we have a right we must presently have a possession; all these things being to be moderated according to his free, sovereign disposal.
And this concerneth the first instant proposed.
604
CHAPTER 8.
Of the will of God in reference to them for whom Christ died, immediately upon the consideration of his death; and their state and condition before actual believing in relation thereunto.
THE second instance proposed to be considered is in the immediate issue of the death of Christ, as proposed and accomplished. Purpose and accomplishment are, indeed, different, but their effects in respect of God are the same. In reference to us, also, the death of Christ hath the same efficacy as promised and as performed. What acts the Scripture ascribes unto God, antecedent unto any consideration of the death of Christ, or at least such as are absolutely free and of sovereignty, without any influence of causality from thence, we saw before; for as for the order of God's decrees compared among themselves, I will not with any one contend. Here we inquire what it holdeth out of him, that being in all its efficacy supposed. And we affirm, --
1. That the will of God is not moved to any thing thereby, nor changed into any other respect towards those for whom Christ died than what it had before. This was formerly proved, and must again be touched on. But, --
2. The death of Christ [being] proposed and accounted effectual, as before, God can, agreeable to his infinite justice, wisdom, truth, and appointment, make out unto sinners for whom Christ died, or was to die, all those good things which he before purposed and willed by such means to them; those things being purchased and procured, and all hindrances of bestowing them being removed, by that satisfaction and merit which, by free compact, he agreed and consented should be in that death of Christ.
3. That as [to] the making out of all spiritual blessings, first proposed by the Father, then purchased by the Son, that they might be bestowed condecently to divine justice, God hath reserved it to his own sovereign disposal. That it be done so that they for whom this whole dispensation is appointed may really enjoy the fruits of it, is all that necessarily is included either in the purpose or purchase.
605
Hence it is that the discharge of the debtor doth not immediately follow the payment of the debt by Christ; not because that payment is refusable, but because in that very covenant and compact from whence it is that the death of Christ is a payment, God reserveth to himself this right and liberty to discharge the debtor when and how he pleaseth, -- I mean as to times and seasons: for otherwise the means of actual freedom are procured by that payment. though not considered merely as a payment, which denotes only satisfaction, but as it had adjoined merit also.
Therefore, that principle much used and rested on by Mr Baxter in the business of satisfaction, to obviate this very difficulty of a not immediate discharge, if Christ paid the debt, -- namely, That the satisfaction of Christ is a refusable payment, -- which he presseth, pp. 149,150, is neither true in itself nor accommodate to this difficulty. Not true; for,
The suffering of Christ may be considered either, --
(1.) Absolutely, as in itself, abstracting from the consideration of any covenant or compact thereabout; and so it cannot be said to be a refusable payment; not because not refusable, but because no payment. That any thing should have any such reference unto God as a payment or satisfaction, whether refusable or otherwise, is not from itself and its own nature, but from the constitution of God alone. Between God and the creature there is no equality, -- not so much as of proportion. Christ, in respect of his human nature, though united to the Deity, is a creature, and so could not absolutely satisfy or merit any thing at the hand of God; I mean, with that kind of merit which ariseth from an absolute proportion of things. This merit can be found only among creatures, and the advancement of Christ's humanity takes it not out of that number. Neither, in this sense, can any satisfaction be made to God for sin. The sinner's own undergoing the penalty neither is satisfaction in the sense whereof we speak, neither can it properly be said to be so at all; no more than a thing [can be said] to be done which is endlessly in doing.
(2.) It may be considered with reference unto God's constitution and determination, predestinating Christ unto that work, and appointing the work by him to be accomplished to be satisfactory; equalling, by that constitution, the end and the means. And thus the satisfaction of Christ, in
606
the justice of God, was not refusable, the wisdom, truth, justice, and suitable purpose of God being engaged to the contrary.
This distinction is not accommodate to this difficulty; the sole reason thereof being what was held out before, -- of the interest of God's sovereign right to the bestowing of purposed, purchased, promised blessings, as to times and seasons, according to the free counsel of his own will.
Hence, then, it is that God, in the Scripture, upon the death of Christ is said to be reconciled, to be returned unto peace with them for whom he so died, the enmity being slain and peace actually made, <490214>Ephesians 2:1416, <510120>Colossians 1:20; because he now will and may, suitably to his justice, wisdom, and appointment, make out unto them for whom the atonement was made all the fruits of love, peace, and amity, <580217>Hebrews 2:17; <450510>Romans 5:10,11; 2<470519> Corinthians 5:19.
The objection unto this, "How, then, can God deny us the present possession of heaven?" used by Mr Baxter, p. 157, is not of any force, the whole disposal of these things being left to his own pleasure.
And this is the scheme which, upon the death of Christ, we assign unto God: He is atoned, appeased, actually reconciled, at peace, with those for whom Christ died; and in due time, for his sake, will bestow upon them all the fruits and issues of love and renewed friendship.
This, possibly, may give some light into the immediate effect of the death of Christ; which though I shall not purposely now handle, yet Mr Baxter, with much diligence, having employed himself in the investigation thereof, I shall turn aside a little to consider his assertions in this particular.
607
CHAPTER 9.
A DIGRESSION CONCERNING THE IMMEDIATE EFFECT OF THE DEATH OF CHRIST.
"IT is one of the greatest and noblest questions in our controverted divinity, What are the immediate effects of Christ's death? He that can rightly answer this, is a divine indeed, and, by help of this, may expedite most other controversies about redemption and justification. In a word, the effects of redemption undertaken could not be upon a subject not yet existent, and so no subject, though it might be for them. None but Adam and Eve were then existent; yet as soon as we do exist, we receive benefit from it. The suspending of the rigorous execution of the sentence of the law is the most observable immediate effect of the death of Christ; which suspension is some kind of deliverance from it." Thus far Mr Baxter, thes. 9, explicat, p. 67.
There are scarce more lines than mistakes in this discourse; some of them may be touched on: --
1. Effects are to be considered with respect to their causes. Causes are real or moral. Real or physical causes produce their effects immediately, either immediatione suppositi or virtutis. Unto them the subject must be existent. I speak not of creating power, where the act produceth its object.
Moral causes do never immediately actuate their own effects, nor have any immediate influence into them. There is between such causes and their effects the intervention of some third thing previous to them both, -- namely, proportion, constitution, law, covenant, -- which takes in the cause and lets out the effect; and this for all circumstances of where, how, when, suitable to the limitations in them expressed or implied, with the nature of the things themselves.
The death of Christ is a moral cause in respect of all its effects. Whether those subjects on which it is to have its effects be existent or not existent, at the time of its performance, is nothing at all considerable. If it wrought physically and efficiently, the existence of the subjects on which it were to
608
work were requisite. It is altogether in vain to inquire of the immediate effects of Christ's death upon an existent subject. By the way, That Adam and Eve only were existent when Christ undertook the work of redemption, to me is not clear; no, nor yet the following assertion, That as soon as we do exist we receive benefit by it, -- taking benefit for a benefit actually collated, as Mr Baxter doth not for a right to a benefit, or the purpose of bestowing one, which will operate in its due time. This is easily affirmed, and therefore eddem facilitate is denied.
I have no fancy to strive to carry the bell, and to be accounted "a divine indeed," by attempting at this time a right stating of and answer to this question proposed. I am not altogether ignorant of the endeavor of others even as to this particular, and have formerly spoken something that way myself.
Mr. Baxter seems here to understand by this question, -- namely, What is the immediate effect of the death of Christ? -- What is the first benefit which, from the death of Christ, accrueth unto them for whom he died? not what is the first thing that every particular person is actually, in his own person, in his own time, made partaker of; but a benefit generally established and in being upon the designment of the work of redemption, which every one for whom Christ died hath a share of. And of this he positively affirms that the suspending of the rigorous execution of the sentence of the law is the most observable immediate effect of the death of Christ; and so deserves the title of" a divine indeed."
Now, truly, though not to contend for the bell with Mr Baxter, -- whereof I confess myself utterly unworthy, and willingly, for many commendable parts, ascribe it unto him, -- I cannot close with him, nor assent unto that assertion. Very gladly would I see Mr Baxter's arguments for this; but those, as in most other controverted things in this book, he is pleased to conceal: and, therefore, though it might suffice me to give in my dissent, and so wait for farther proof, yet, that it may be apparent that I do not deny this merely because it is said, not proved (which, in things not clear in themselves, is a provocation so to do), I shall oppose one or two arguments unto it: --
609
1. All the effects of the death of Christ are peculiar only to the elect; to some, the suspension of the rigorous execution of the law is not so: ergo, etc.
The minor is apparent, the major proved by all the arguments against universal redemption used in my former treatise.
2. All the effects of the death of Christ are spiritual, distinguishing, and saving, to the praise of God's free grace; the suspending of the rigorous execution of the law is not so: ergo, etc.
The assumption is manifest. It is only a not immediate casting into hell, which is not a spiritual, distinguishing mercy, but, in respect to many, tends to the manifestation of God's justice, <450922>Romans 9:22.
The proposition is evident. The promises made unto Christ upon his undertaking this work doubtless do hold out all that he effected by his death. Of what nature they are, and what is the main tendence of them, I have elsewhere discovered. From the first to the last, they are restrained to distinguishing mercies. See <234906>Isaiah 49:6-12, <235310>53:10-12, <236101>61:1-3; and no less is positively affirmed, <490104>Ephesians 1:4; <660105>Revelation 1:5,6.
If Mr Baxter say that the meaning in this is, that if Christ had not undertaken the work of redemption and satisfaction, then the law must have had rigorous execution upon all, and therefore, this being suspended upon his undertaking of it, is the first fruit of the death of Christ, I answer, --
Notwithstanding this, yet that suspension, which in respect of the different persons towards whom it is actually exercised hath different ends, is not a fruit nor effect of the death of Christ, but a free issue of the same eternally wise providence, sovereignty, and grace, as the death of Christ himself is. If, then, by the rigorous execution of the law, you intend the immediate execution of the law in all its rigour and punishment, this, if it had been effected, could, in your own judgment, have reached Adam and Eve, and no more; and would have so reached them as to cut off the generation of mankind in that root. If so, and this be the fruit of Christ's death, why do you not reckon the procreation of the human race among those fruits also? for had it not been for this suspension, that also had failed; which is as good a causative connection as that between the death of
610
Christ and this suspension. Had not he undertaken the work of redemption, it had not been. If by a rigorous execution you intend the penalty of the law, inflicted in that way which hath pleased the will of the Law-giver, -- by several parts and degrees, from conception, through birth, life, death, to eternity, the curse of it being wholly incumbent in respect of desert, and making out itself according to God's appointment, -- then the suspension thereof is not the immediate effect of the death of Christ; which (supposing the first arguments to the former acceptation) I farther prove: If those for whom Christ died do lie under this rigorous execution of the law (that is, the curse of it) until some other effect of Christ's death be wrought upon them, then that is not the first effect of the death of Christ; but that supposal is true, <430336>John 3:36, <490203>Ephesians 2:3: therefore, so also the inference.
In a word: Take the suspending of the rigorous execution of the law for the purpose of God, and his acting accordingly, not to leave his elect under the actual curse of it; so it is no fruit of the death of Christ, but an issue of the same grace from whence also the death of Christ proceeds.
Take it for an actual freeing of their persons from the breach of it and its curse, and so it differs not from justification, and is not the immediate effect of Christ's death, in Mr. Baxter's judgment.
Take it for the not immediate executing of the law upon the first offense, and I can as well say, Christ died because the law was suspended, as you, that the law was suspended because Christ died; had not either been, the other had not been.
Take it for the actual forbearance of God towards all the world, and so it falls under my first two arguments.
Take it thus, That God, for the death of Christ, will deal with all men upon a new law, freeing all from the guilt of the first broken law and covenant; so it is non ens.
If you mean by it God's entering into a new way of salvation with those for whom Christ died, this, on the part of God, is antecedaneous to the consideration of the death of Christ, and of the same free grace with itself.
611
For the question itself, as I said before, I shall not here in terms take it up; the following discourse will give light into it. I have also spoken largely to it in another place, and that distinctly.
The sum is: I conceive that all the intermediate effects of the death of Christ, tending to its ultimate procurement of the glory of God, are all, in respect of his death, immediate; that is, with such an immediation as attends moral causes. Now, these concerning them for whom he died, as they are not immediately bestowed on them, the ultimate attingency of the cause and the first rise of the effect lying in an intervening compact, so not simul, at once neither, though simul and alike procured; the cause of this being that relation, coherence, and causality which the Lord hath appointed between the several effects, or rather parts of the same effect, of the death of Christ, in reference to the main and ultimate end to be thereby attained, as at large I have discussed, lib. 2:cap. 1, pp. 52,53, etc.; -- in one word, the first effect of the death of Christ, in this sense, is the first fruit of election; for, for the procuring and purchasing of the fruits thereof, and them alone, did Christ die.
If I mistake not, Mr. Baxter himself is not settled fully in this persuasion, that the suspension of the rigorous execution of the law is the most immediate effect of the death of Christ; for, p. 52, these words which he useth, "God the Father doth accept the suffering and merits of his Son as a full satisfaction to his violated law, and as a valuable consideration, upon which he will wholly acquit and forgive the offenders themselves, and receive them again into favor, so that they will but receive his Son upon the terms expressed in the gospel," seem to place the ultimate efficacy of the death of Christ in God's acceptation of it, as to our good, on the condition of faith and obedience.
Which, first, makes the suspension of the law to be so far from being the first effect of the death of Christ, that the last reacheth not so far; and, secondly, the fond absurdity of this conditional acceptation I have before declared.
Neither am I clear to which of those assertions, that of p. 92, where he affirms that some benefit by Christ the condemned did receive, is most accommodate. Neither can I easily receive what is here asserted, if by
612
"benefit" you understand that which, in respect of them, is intentionally so; for, --
1. Condemned persons, as condemned persons, surely receive no benefit by Christ, for they are condemned.
2. The delay of the condemnation of reprobates is no part of the purchase of Christ. The Scripture says nor more nor less of any such thing, but peculiarly assigns it to another cause, <450922>Romans 9:22.
613
CHAPTER 10.
Of the merit of Christ, and its immediate efficacy -- What it effecteth -- In what it resteth -- With the state of those for whom Christ died in reference to his death, and of their rights to the fruits of his death before believing.
THAT they for whom Christ died have a right to the things which he purchased thereby, -- that is, an actual right, for so men may have to what they have not in actual possession, -- is no singular conception of mine. Our divines freely express themselves to this purpose.
Even the commender and publisher of Grotius' book of "Satisfaction," the learned Vossius, himself affirmeth that Christ by his death purchased for us a double right, -- first, a right of escaping punishment, and then a right of obtaining the reward. By the way, I cannot close with his distinction in that place, of some things that Christ by his life and death purchased for us, and others that he daily bestoweth; for the things he daily bestoweth are of them which by his death he purchased.
My expressions then, alone, are not subject to the consequences charged on them, for asserting a right to life and salvation in them for whom Christ died, even before believing. Yea, some have gone farther, and affirmed f293 that those for whom Christ died are in some manner restored into saving favor; not to mention some of them, to whose judgment Mr Baxter seems to accede, who assert universal justification and restoration into grace upon the death of Christ. But I lay no weight upon these things.
To clear my thoughts in this particular, two things must necessarily be inquired into and made out: --
1. Seeing the satisfaction and merit of Christ do tend directly for the good of them for whom he died, and that there is a distance and space of time between that death and their participation of the good things purchased thereby, wherein lieth or in what resteth the efficacy of that his death, with the principle of the certain futurition of the spiritual things so procured, which those for whom he died shall assuredly in due time enjoy?
614
2. Wherein lies the obligation unto death, hell, and wrath, which, before believing, the Scripture affirms to be upon the elect, seeing Christ hath actually purchased for them freedom from these things: And this, without more ado, will be cleared in the former.
"Omnes illi, pro quibus Christus ex intentione Dei satisfecit, sunt Deo reconciliati, i.e., in favorem salutiferum allquo modo restituti." -- Ames. Antisynod., p. 104.
For the first, then, upon the issue of the death of Christ, something being supposed in God beyond his mere purpose (of which before), some things being actually procured and purchased by it, which yet they for whom they are so purchased neither do nor possibly can, upon the purchase, immediately possess and enjoy, it is inquired wherein resteth the efficacy of his death which in due time causeth the making out of all those spiritual blessings which by it are so procured?
Now, this must be either in those for whom he died, or in himself as mediator, or in his Father who sent him.
1. That it is not in them for whom he died is apparent. Upon the death of Christ, in purpose and promise, when first its efficacy took place, they were not; I mean, actually existent. True, they were potentially in the purpose of God; but will that make them a meet subject for the residence of this right and merit whereof we speak? As is the thing, such are all its affections and adjuncts; -- but possible, if it be no more. This is something actual whereof we speak.
2. That it is not in Christ as mediator is no less evident. He that makes satisfaction and he to whom it is made, he who meriteth any thing and he at whose hands he meriteth it, must be distinguished. The second person, under the notion of performing the work of mediation, receiveth not satisfaction. The power Christ receiveth of the Father, because he is the Son of man, to give eternal life to those given him of his Father, is of later consideration to that we have in hand, being a result and consequence thereof.
3. It must, therefore, be in the Father, or God, as receiving satisfaction.
615
Of all the attributes of God, where this may be placed, to speak after the manner of men, one of these four must needs be the proper seat of it, power, will, justice, truth: --
(1.) His power. And then it must be, not that God hath any addition of power, for that cannot be to him who is omnipotent, but that a way is made for the exercise of his power, which before, by somewhat from himself, was shut up.
And, as some suppose, it is no otherwise; that whereas the Lord could not make out grace and favor unto sinners, because of his justice necessarily inclining him to their punishment and destruction, now, that justice being satisfied in Christ, he can collate any spiritual blessings upon them, as he seeth good.
But this I have disproved elsewhere, and manifested, --
[1.] That the foundation of this apprehension (being an impossibility in God to forgive sin without satisfaction, because of the contrariety of it to the properties of his nature) is a groundless assertion; and, --
[2.] The foundation of God in sending his Son to die for his elect is oppugned hereby; and, --
[3.] It is destructive to all the proper fruits and effects of the death of Christ, etc., lib. 2: cap. 2.
(2.) In the will of God it seems that the merit and fruits of the death of Christ, whereof we treat, seem better to be treasured; and from hence it is that he can will, or willeth, to us the good things purchased by it. But, --
[1.] That the will of God should, by the death of Christ, be changed into any other habitude than what it was in before, was before disproved.
[2.] That now God can will good things to us, holds out the enlargement of his power as to the acting thereof, mentioned above, rather than any thing properly belonging to the will of God.
[3.] God's willing good things to us it cannot consist in. His willing of a thing is operative of it. It is his efficacious, energetical will whereof we speak. When he actually willeth grace, we have grace; and when he willeth glory, we have glory. But that concerning which we speak is antecedent to
616
the actual making out of grace and glory to us, being the procuring cause of them, though not of that act of the will of God whereby they are bestowed.
(3.) His justice and truth only remain. For justice, that which is commutative properly, with one consent, is removed from God. "Who hath given first unto him, and it shall be rendered unto him again?" Neither f294 is distributive justice to be supposed in him antecedent to some free engagement of his own. Where no obligation is, there cannot be so much as distributive justice properly. All obligation from God to the creature is from his own free engagement; otherwise he stands in no relation to it but of absolute dominion and sovereignty. All the justice of God, then (we consider not the universal rectitude of his nature, but) in reference to the creature, is "justitia regiminis," <193304>Psalm 33:4,5, 1<620105> John 1:5; and therefore must suppose some free constitution of his will.
This, then, rightly considered, f295 do I affirm to be effected with the merit of Christ; there I place the procuring efficacy thereof, whence it is that all the fruits of it are made out unto us. But this in due order.
The first thing of immediate concernment hereunto is the covenant of the Father with the Son, the free engagement of God to do such and such things for Christ, upon the performance of such other things to him appointed. This is the foundation of the merit of Christ, as was before declared, Hence his distributive justice ascribed to God as to this thing. It is righteous with him, being engaged by his own free purpose and promise, to make out those things which he appointed to be the fruit and procurement of the death of Christ. And from thence it is that all the things purchased by the death of Christ become due to those for whom he died, even from the equity attending this justice of God.
(4.) Herein, also, his truth hath a share. By his truth I understand his fidelity and veracity in the performance of all his engagements. This immediately attends every obligation that, by any free act of his will, God is pleased in his wisdom to put upon himself, and is naturally under consideration before that distributive justice whereby he is inclined to the performance itself of them
This, then, is that I say: --
617
God, by free purpose and compact, making way for the merit of Christ, which absolutely could be none, is obliged, from the veracity and justice which attend all his engagements, to make out, as in his infinite wisdom shall seem meet, all those things which he hath set, appointed, and proposed as the fruit and purchase of his death, unto all them for whom he died.
And in this rests the merit of Christ.
Here two things may be observed: --
1. What we ascribe to the merit of Christ, -- namely, the accomplishment of that condition which God required to make way, that the obligation which he had freely put upon himself might be in actual force. And so much (how rightly I leave to himself to consider) doth Mr Baxter assign to our own works, thes. 26, p. 140.
2. The mistake of those who wind up the merit of Christ, as affecting God, if I may so speak, unto a conditional engagement, -- namely, that we shall be made partakers of the fruits of it upon such and such conditions, to be by us fulfilled; for, --
(1.) All such conditions (if spiritual blessings) are part of the purchase of the death of Christ; and if not, are no way fit to be conditions of such an attainment.
(2.) It cannot be made apparent how any such conditional stipulation can be ascribed unto God; that God should engage upon the death of Christ to make out grace and glory, liberty and beauty, unto those for whom he died, upon condition they do so or so, --
[1.] Leaves no proper place for the merit of Christ.
[2.] Is very improperly ascribed unto God. Lawyers tell us that all stipulations about, things future are either sub conditione or sub termino. Stipulations or engagements upon condition, that are properly so, do suppose him that makes the engagement to be altogether uncertain of the event thereof. Stipulations sub termino are absolute, to make out the things engaged about at such a season. Upon the very instant of such a stipulation as this, an obligation follows as to the thing, though no action
618
be allowed to him to whom it is made, until the term and time appointed be come.
In those stipulations that are under condition, no obligation ariseth at all from them, it being wholly uncertain whether the condition will be fulfilled or no. Only in two cases doth such an engagement bring on an immediate obligation: --
1st, If the condition required be in things necessary and unalterable; as if Caius should engage himself unto Tilius to give him a hundred pounds for his house on the morrow if the sun shine. Here ariseth an immediate obligation, and it is the same as if it had been conceived only sub termino, without condition at all.
2dly. If by any means he that makes the stipulation knows infallibly that the condition will be fulfilled, though he to whom it is made knows it not, in this respect, also, the stipulation sub conditione introduceth an immediate obligation, and in that regard is coincident with that which is only sub termino.
Whether an engagement upon condition properly, without the former respects, -- that is, a stipulation to an event dubious and uncertain, -- can be ascribed unto God, is easy to determine. To assert it oppugns the whole nature of the Deity, and overthrows the properties thereof, immediately and directly. All other stipulations under condition are coincident, as I said before, with that which is sub termino only, from whence ariseth an immediate obligation for the performance of the thing stipulated about, though there be not an immediate action granted him unto whom it is made.
Surely they are wide, if not very wild, who affirm that all the stipulations on the part of God, upon the death of Christ, are upon a condition which he himself knows to be impossible for them to perform to whom they are made; which amongst wise men are always accounted nugatory and null.
This being, then, so vain, I say that the merit of Christ, flowing from the free purpose and compact of God, resteth on his justice thence also arising, fixing thereon an obligation to make out all the fruits of it unto them for whom he died sub termino only; whereby a present right is granted them thereunto, though they cannot plead for present enjoyment.
619
CHAPTER 11.
MORE PARTICULARLY OF THE STATE AND RIGHT OF THEM FOR WHOM CHRIST DIED, BEFORE BELIEVING.
The former assertions about the death of Christ being in some measure cleared, we may hence have light into the state and condition of those for whom Christ died, in their several generations, before believing.
To make this the more fully appear, we must distinguish between their present state or possession, and their present right. Their state is not changed because all the procurements of the death of Christ are to be made out unto them by virtue of a stipulation sub termino, that term or season being not come. So that still, in present actual state, I leave them as before, not justified, not sanctified, not entered into covenant.
Right also is twofold: --
1. In re; -- as the father hath a right to his estate. And this jus in re holds, though the estate be unjustly or forcibly detained from him.
2. Ad rem; -- so the son hath a right to the estate of his father, being to enjoy it at his death.
The first right is presently actionable upon any detainment; the latter not so. The first we do not ascribe to the elect in this condition, -- namely, that which is in re, and instantly actionable; but that which is ad rein and sub termino.
This being that which I aimed at, and being by Mr Baxter opposed, I will farther consider it, that it may appear whether any thing in this assertion be justly blamable.
I said that by the death of Christ we have actual right to the good things purchased by that death. That right which is not actual (to speak a word to that term) is not. The contradistinct affection hereunto is potential; and this is totally destructive to the nature of a right. All right is actual, or not at all.
620
To evince the main assertion, I shall, --
1. Show the nature and quality of this right;
2. The bottom or foundation of it; and,
3. Prove the thesis.
1. By right I understand jus in general. Now, "Jus est quod justum est," Aug. in Psalm cxliv, sub. fin; -- "That is right which it is just should be." And, "Quidquid rectum est, justum est," Ansel. de Verit. cap. 13; -- "It is just all that should be, which hath a rectitude in itself." Farther; what this justum is, Aquinas tells you, 22 ae. q. 57, a. 1, c.: "Justum est quod respondet secundum aliquam aequalitatem alteri;" -- "Then a thing is just, when it stands in some equality unto those things whereunto it relates." And this equality or adequation of things is twofold: --
First, That which ariseth from the nature of the things themselves; as an eye for an eye, a tooth for a tooth, etc.
Secondly, That which ariseth from a proportion condescended unto, by condict, agreement, covenant, or common consent. "Dupliciter est aliquid adsequatum; uno modo ex natura ipsius rei; allo modo cum est commensuratum ex condicto sire ex communi placito," Aquin.
In the first sense, as to a right that should accrue unto the creatures in respect of God, from the commensuration of the things themselves, we showed before that it cannot be. It must be from some grant, compact, covenant, or the like, from whence a right in reference to the faithfulness or righteousness of God may arise. The right, then, whereof we speak, which they for whom Christ died have to the things which by his death are procured, consists in that equity, proportion, and equality, which, upon the free compact, constitution, and consent of God the Father, is between the death of Christ and their enjoyment of the fruits of that death. It is just and equal that they should enjoy the fruits of his death in due time. Neither is the right of any man to any thing any more but such a frame and order of things as is just, either from the nature of the things themselves, or from common consent and agreement that he should enjoy that thing. This is the right whereof we speak; which, in their sense, the very
621
Socinians grant. "Christus jus quoddam ad obtinendam remissionem peccatorum et salutem (morte sua) nobis dedit," Crellius adv. Groti. cap. i.
2. For the foundation of this right, seeing that before the consideration of the death of Christ (as was declared) it is not, from thence it must needs be, nothing of any likelihood to be such a foundation being coincident therewithal.
Now, whereas in the death of Christ two things are considered, --
(1.) The satisfaction; and
(2.) The merit thereof, -- it may be inquired after, under whether respect this right relates thereunto.
(1.) The satisfaction of Christ tends, in all that it is, to the honor and reparation of the justice of God. This, then, in its utmost extent and efficacy, cannot give ground to build such a right upon. The ultimate effect of satisfaction may be accomplished, and yet not the least right to any good thing communicated to them for whom this satisfaction is made. The good things attending the death of Christ may be referred unto two heads, -- the amotion of evil, and the collation of good. For the first, -- the amotion of evil, the taking that from us that it may not grieve us, and subducting us from the power and presence thereof, -- it is immediately aimed at by satisfaction. That the curse of the law be not executed, that the wrath to come be not poured out, is the utmost reach of the death of Christ, considered as satisfactory. Yea, in itself, as only such, it proceedeth not so far as to give us a right to escape these things, but only presents that to the justice of God whereby it may be preserved in all its glory, severity, and exact purity, though these things be not inflicted on us. This, I say, I conceive to be the utmost tendency of the death of Christ, as satisfactory. That condemnation cannot possibly de facto follow, when such satisfaction hath been made, is immediately from the equity of justice so repaired as above. For positive good things in grace and glory, by satisfaction alone, they are not at all respected.
(2.) There is the merit of the death of Christ; and that principally intendeth the glory of God in our enjoying those good things whereof it is the merit or desert. And this is the foundation of that right whereof we treat. What Christ hath merited for us, it is just and equal we should have,
622
-- that is, we have a right unto it, -- and this before believing. Faith gives us actual possession as to some part, and a new pactional right as to the whole; but this right or that equaling of things upon divine constitution, f296 whereby it becomes just and right that we should obtain the things purchased by it, is from the merit of Christ alone. What Christ hath merited is so far granted as that they for whom it is so merited have a right unto it.
The sum, then, of what we have to prove is, --
That the merit of the death of the Lord Jesus hath, according to the constitution of the Father, so procured of him the good things aimed at and intended thereby, that it is just, right, and equal that they for whom they are so procured should certainly and infallibly enjoy them at the appointed season; and, therefore, unto them they have an actual right even before believing, faith itself being of the number of those things so procured.
3. All which I prove as followeth: --
(1.) The very terms before mentioned enforce no less. If it be justum before their believing that those for whom Christ died should enjoy the fruits of his death, then have they, even before believing, jus, or a right thereunto; for "jus est quod justum est." That it is right and equal that they should enjoy those fruits is manifest; for, --
[1.] It was the engagement of the Father to the Son, upon his undertaking to die for them, that they should so do, <235310>Isaiah 53:10-12.
[2.] In that undertaking he accomplished all that was of him required, <431704>John 17:4.
(2.) That which is merited and procured for any one, thereunto he for whom it is procured certainly hath a right. That which is obtained for me is mine in actual right, though not perhaps in actual possession. The thing that is obtained is granted by him of whom it is obtained, and that unto them for whom it is obtained. In some sense or other, that is a man's which is procured for him. In saying it is procured for him, we say no less. If this, then, be not in respect of possession, it must be in respect of right. Now, all the fruits of the death of Christ are obtained and procured by his merit for them for whom he died. He obtains for them eternal redemption,
623
<580912>Hebrews 9:12; purchasing them with his own blood, <442028>Acts 20:28; <580214>Hebrews 2:14,15; 1<600118> Peter 1:18,19; <480104>Galatians 1:4; <661403>Revelation 14:3,4. The very nature of merit described by the apostle, <450404>Romans 4:4, infers no less. Where merit intercedes, the effect is reckoned as of debt; that which is my due debt I have right unto. The fruits of the death of Christ are the issues of merit, bottomed on God's gracious acceptation, and reckoned as of debt. He for whom a ransom is paid hath a right unto his liberty by virtue of that payment.
(3.) 2<610101> Peter 1:1,the saints are said to obtain "precious faith, through the righteousness of God." It is a righteous thing with God to give faith to them for whom Christ died, because thereby they have a right unto it. Faith being amongst the most precious fruits of the death of Christ, by virtue thereof becometh their due for whom he died.
(4.) The condition of persons under merit and demerit, in respect of good or evil, is alike; the proportion of things requires it. Now, men under demerit are under an obligation unto punishment, and
"it is a righteous thing with God to recompense tribulation to them," 2<530106> Thessalonians 1:6;
it being" the judgment of God, that they which commit such things are worthy of death," <450132>Romans 1:32. They, then, who are under merit have also a right unto that whereof it is the merit. It is not of any force to say that they are not under that merit but only upon condition (for this is, first, false; secondly, with God this is all one as if there were no condition, at the season and term appointed for the making out the fruit of that merit, as hath been declared); -- neither yet to object that it is not their own merit, but of another which respects them; that other being their surety, doing that whereby he merited only on their behalf, yea, in their stead, they dying with him, though the same in them could not have been meritorious, they being at best mere men, and at worst very sinful men.
(5.) A compact or covenant being made of giving life and salvation, upon the condition of obedience, to certain persons, that condition being completely fulfilled (as it was in the death of Christ), claim being made of the promise, according to the tenor of the compact, and the persons presented for the enjoyment of it, surely those persons have an actual
624
right unto it. That all this is so, see <234901>Isaiah 49:1-6, etc.; <190202>Psalm 2:2-8; <235310>Isaiah 53:10-12; <431702>John 17:2,4,11,21; Hebrews 2.
And so much for this, also, concerning the issue of the death of Christ, and the right of the elect to the fruits of it before believing.
625
CHAPTER 12.
OF THE WAY WHEREBY THEY ACTUALLY ATTAIN AND ENJOY FAITH AND GRACE WHO HAVE A RIGHT THEREUNTO BY THE
DEATH OF CHRIST.
THE way and causes of bestowing faith on them who are under the condition before described is the next thing to be inquired after.
What are the thoughts of God from eternity concerning those for whom Christ was to die, with the state they are left in, in relation to those thoughts, as also what is the will of God towards them immediately upon the consideration of the death of Christ, with the right which to them accrues thereby, being considered, it remaineth, I say, that we declare the way and method whereby they obtain faith through the righteousness of God.
And here we must lay down certain positions; as, --
1. Notwithstanding the right granted them for whom Christ died, upon his death, to a better state and condition in due time, -- that is, in the season suit{rig the infinitely wise sovereignty of God, -- yet as to the present condition, in point of enjoyment, they are not actually differenced from others. Their prayers are an abomination to the Lord, <202809>Proverbs 28:9; all things are to them unclean, <560115>Titus 1:15; they are under the power of Satan, <490202>Ephesians 2:2; in bondage unto death, <580215>Hebrews 2:15; obnoxious to the curse and condemning power of the law in the conscience, <480313>Galatians 3:13; having sin reigning in them, <450617>Romans 6:17, etc.
2. What spiritual blessings soever are bestowed on any soul, I mean peculiarly distinguishing mercies and graces, they are all bestowed and collated for Christ's sake; that is, they are purchased by his merit, and procured by his intercession thereupon.
That supernatural graces cannot be traduced from any natural faculty, or attained by the utmost endeavor of nature, howsoever affected with outward advantages, I now take for granted. These things I looked upon as
626
the free gifts of love: so the Scripture, <431505>John 15:5; 2<470305> Corinthians 3:5; <490208>Ephesians 2:8; 1<460407> Corinthians 4:7; <490210>Ephesians 2:10; M<401125> atthew 11:25,26; <441614>Acts 16:14, etc.
Now, the dispensation of all these, as it is through Christ, so they are for Christ. On whomsoever they are bestowed, it is for Christ's sake. For instance, Peter and Judas are unbelievers. Faith is given to Peter, not to Judas. Whence is this difference? Presupposing God's sovereign discriminating purpose, the immediate procuring cause of faith for Peter is the merit of Christ: "To us it is given on the behalf of Christ to believe on him," <500129>Philippians 1:29. We are "blessed with all spiritual blessings in him," <490103>Ephesians 1:3. Whatsoever is in the promise of the covenant is certainly of his procurement; for therefore he is the surety, <580722>Hebrews 7:22. And his blood, the ransom he paid, is the blood of the covenant, <402628>Matthew 26:28; whereby "all the promises" thereof become "in him yea, and in him Amen," 2<470120> Corinthians 1:20. And whether faith be of the blessings of the covenant, and included in the promise thereof, or no, let the Scripture be judge, <243131>Jeremiah 31:31-34; <263626>Ezekiel 36:26,27; <580808>Hebrews 8:8-12.
Furthermore; what we have through him, we have for him; all these things being made out on this condition, that "he should make his soul an offering for sin," <235310>Isaiah 53:10.
3. That all the procurements of the death of Christ, in the behalf of his, are to be made out by virtue of a stipulation sub termino; or, in respect of their actual collation and bestowing, they are to be made out in the season limited and appointed by the will of the Father. Of this before.
4. No blessing can be given us for Christ's sake, unless, in order of nature, Christ be first reckoned unto us.
Here I must do two things: --
(1.) Declare what I mean by reckoning Christ unto us; and then,
(2.) Prove the assertion as laid down.
(1.) God's reckoning Christ, in our present sense, is the imputing of Christ unto ungodly, unbelieving sinners for whom he died, so far as to account him theirs, and to bestow faith and grace upon them for his sake.
627
This, then, I say, at the accomplishment of the appointed time, the Lord reckons, and accounts, and makes out his Son Christ, to such and such sinners, and for his sake gives them faith, etc. Exercising of love actually, in the bestowing of grace upon any particular soul, in a distinguishing manner, for Christ's sake, doth suppose this accounting of Christ to be his; and from thence he is so indeed, -- which is the present thesis. And, --
(2.) This may be proved; for, --
[1.] Why doth the Lord bestow faith on Peter, not on Judas? Because Christ dying for Peter, and purchasing for him the grace of the covenant, he had a right unto it, and God according to his promise bestowed it; with Judas, it was not so. But then, why doth the Lord bestow faith on Peter at the fortieth year of his age, and not before or after? Because then the term was expired which, upon the purchase, was by the counsel of God's will prefixed to the giving in the beginning of the thing purchased unto him. What, then, doth the Lord do when he thus bestoweth faith on him? For Christ's sake, -- his death procuring the gift, not moving the will of the giver, -- he creates faith in him by the way and means suited to such a work, <490118>Ephesians 1:18,19, 2:1, etc. If, then, this be done for Christ's sake, then is Christ made ours before we believe. Else, why is faith given him at this instant for Christ's sake, and not to another, for whom also he died? That it is done then, is because the appointed time is come; that it is done then for Christ, is because Christ is first given to him. I cannot conceive how any thing should be made out to me for Christ, and Christ himself not be given to me, he being "made unto us of God, righteousness," 1<460130> Corinthians 1:30.
[2.] The apostle holds out this very method of the dispensation of grace: <450832>Romans 8:32, "He that spared not his own Son, but delivered him up for us all, how shall he not with him also freely give us all things?"
First, Christ is given for us, then to us, then with him (he having the preeminence in all things) all things; and this being, also, for him, <500129>Philippians 1:29, he is certainly in the order of nature given in the first place. He being made ours, "we receive the atonement by him," <450511>Romans 5:11.
628
How Christ is said to be received by faith, if he be ours before believing, is easily resolved. Christ is ours before and after believing in a different sense. He who is made ours in an act of God's love, that for him we may have faith, may be found and made ours in a promise of reconciliation by believing.
I offer [suggest], also, whether absolution from the guilt of sin and obligation unto death, though not as terminated in the conscience for complete justification, do not precede our actual believing; for what is that love of God which through Christ is effectual to bestow faith upon the unbelieving? and how can so great love, in the actual exercise of it, producing the most distinguishing mercies, consist with any such act of God's will as at the same instant should bind that person under the guilt of sin?
Perhaps, also, this may be the justification of the ungodly, mentioned <450405>Romans 4:5, God's absolving a sinner in heaven, by accounting Christ unto him, and then bestowing him upon him, and for his sake enduing him with faith to believe.
That we should be blessed with all spiritual blessings in Christ, and yet Christ not be ours in a peculiar manner before the bestowing of those blessings on us, is somewhat strange. Yea, he must be our Christ before it is given to us for him to believe; why else is it not given to all others so to do? I speak not of the supreme distinguishing cause, <401125>Matthew 11:25,26, but of the proximate procuring cause, which is the blood of Christ. Neither yet do I hence assert complete justification to be before believing. Absolution in heaven, and justification, differ as part and whole.
Again: absolution may be considered either as a pure act of the will of God in itself, or as it is received, believed, apprehended, in and by the soul of the guilty. For absolution in the first sense, it is evident it must precede believing; as a discharge from the effects of anger naturally precedes all collation of any fruits of love, such as is faith.
But if God account Christ unto, and bestow him upon, a sinner before believing, and upon that account absolve him from the obligation unto death and hell, which for sin he lies under, what wants this of complete justification?
Much every way.
629
1. It wants that act of pardoning mercy on the part of God which is to be terminated and completed in the conscience of the sinner; this lies in the promise.
2. It wants the heart's persuasion concerning the truth and goodness of the promise, and the mercy held out in the promise.
3. It wants the soul's rolling itself upon Christ, and receiving of Christ as the author and finisher of that mercy, an all-sufficient Savior to them that believe.
So that by faith alone we obtain and receive the forgiveness of sin; for notwithstanding any antecedent act of God concerning us, in and for Christ, we do not actually receive a complete soul-freeing discharge until we believe.
And thus the Lord Christ hath the pre-eminence in all things. He is "the author and finisher of our faith."
This, then, is that which here we assign unto the Lord: Upon the accomplishment of the appointed season for the making out the fruits of the death of Christ unto them for whom he died, he loves them freely, says to them, "Live;" gives them his Son, and with and for him all things; bringing forth the choicest issue of his being reconciled in the blood of Jesus whilst we are enemies, and totally alienated from him.
It will not be requisite at all, as to our purpose in hand, to make particular inquiry into the state and condition of them towards whom such are the actings of God, as we before described. What it is that gives them the first real alteration of condition and distinguishment from others I have now no occasion to handle.
So far as advantage hath been offered, I have labored to distinguish aright those things whose confusion and misapprehension lie at the bottom of very many dangerous mistakes: how the foregoing discourse may be accommodated and improved for the removal of those mistakes, I shall leave to the consideration of others.
630
CHAPTER 13.
THE REMOVAL OF SUNDRY OBJECTIONS TO SOME THINGS FORMERLY TAUGHT ABOUT THE DEATH OF CHRIST, UPON
THE PRINCIPLES NOW DELIVERED.
HAVING fully declared, not only what was my intendment in the expressions so exceedingly mistaken by Mr Baxter, as hath in part already been made manifest, and will instantly more fully appear, I shall now take a view of what is imposed on me as my judgment, and the opposition made thereunto, so far as may be needful for the clearing of the one and removing of the other, at least in what they may really concern what I did deliver in the treatise impugned.
In p. 146 of his Appendix, Mr Baxter endeavors to vindicate a thesis of his from some exceptions that he was by his friend pointed to, unto which it seemed liable and obnoxious.
The thesis he lays down is, "That no man is actually and absolutely justified upon the mere payment of the debt by Christ, till they become believers."
Against this "article," as he calls it, he produceth some objections of Maccovius, f297 censuring his assertions to be "senseless," his positions "strange and abhorred," his arguments "weak and ineffectual;" with some other expressions to the same purpose.
1. I am now, by the providence of God, in a condition of separation from my own small library, neither can here attain the sight of Maceovius' disputations, so that I shall not at all interpose myself in this contest; only I must needs say, --
(1.) I did not formerly account Maccovius to be so senseless and weak a disputant as here he is represented to be.
(2.) That for Mr. Baxter's answer to that argument, "Where the debt is paid, there discharge must follow," by asserting the payment made by Christ to be refusable, and the interest of sinners in that payment to be purely upon the performance of a condition, I have fully before, in both
631
parts of it, demonstrated it to be weak and inconsistent with itself and truth. That the interesting of sinners in the payment made by Christ, at such and such a season, is from the sovereignty of God, and his free engagement sub termino for this end, hath been also fully manifested.
2. But Mr. Baxter affirms that to these arguments of Maccovius, Mr Owen adds some in the place against Grotius whereunto he was referred.
"To what end," you will say, "doth Mr Owen add these arguments?" Why, to prove that men are actually and absolutely justified upon the mere payment of the debt; by Christ, before believing!
But, fidem tuam! Is there any one argument in my whole book used to any such purpose? Do I labor to prove that which I never affirmed, never thought, never believed? In what sense I affirmed that by the death of Christ we are actually and ipso facto delivered from death, -- that is, wJv ep] ov eipj ei~n, we have in due time, the time appointed, free and full deliverance thereby, without the intervention of any condition on our part not absolutely procured for us by his death, -- I have before declared. How much this comes short of actual and absolute justification I need not now mention; I shall therefore only so far consider the answers given by Mr Baxter as they may seem to impair or intrench upon the main truth I assert, and that in the order by him laid down.
"These," saith he, "Mr Owen layeth down."
1. "By death he delivereth us from death." To which he answers: "Not immediately nor absolutely, nor by his death alone, but by that as a price, supposing other causes on his part and conditions on ours to concur before the actual deliverance.''
(1.) To what end I mention that place of the apostle was before declared.
(2.) By the death of Christ we are immediately delivered from death with that immediation which is proper to the efficiency of causes which produce their effects by the way of moral procurement; that is, certainly, without the intervention of any other cause of the like kind. And, --
(3.) Absolutely, no condition being interposed between the cause and the effect, Christ's death and our total deliverance, but such as is part of our deliverance, and solely procured by that death, though that death of Christ
632
be not considered as alone, that is, separated from his obedience, resurrection, and intercession, when the work of redemption is assigned to it in the Scripture.
(4.) By the death of Christ as a price, I suppose you understand his purchase as well as his payment, his merit as well as his satisfaction; or else this is a false notion of the death of Christ as the cause of our deliverance.
(5.) All other causes concurring on the part of Christ for our deliverance are, first, either not of the same kind with his death; or, secondly, bottomed on his death and flowing from thence: so that, summarily, all may be resolved thereinto.
(6.) The conditions on our part, in the sense intended, are often mentioned, never proved; nor, I am persuaded, will ever be. But he adds: --
2. "He saith the elect are said to die and rise with Christ." Saith he, --
"(1.) Not in respect of time, as if we died and rose at the same time, either really or in God's esteem.
"(2.) Not that we died in his dying, and rose in his rising. But, --
"(3.) It is spoken of the distant mediate effects of his death, and the immediate effects of his Spirit on us, rising by regeneration to union and communion with Christ." So he.
(1.) I pass the first and second exceptions, notwithstanding that of God's not esteeming of us as in Christ, upon his performance of the acts of his mediation for us, might admit of some consideration.
(2.) The inference here couched, that these things are the immediate effects of Christ's Spirit on us, therefore the distant and mediate effects of his death for us, is very weak and unconcluding. The death of Christ procureth these things as a cause moral and impelling, the Spirit worketh as an efficient; and therefore the same thing may be the immediate effect of them both, according to their several kinds of efficacy; and so, indeed, they are. Our actual conversion, the efficient whereof is the Spirit, is the immediate procurement of the merit of Christ. See this at large in my treatise opposed. I know not any man that hath run out into more wide
633
mistakes about the immediate effects of the death of Christ than Mr Baxter, who pretends to so much accurateness in this particular.
3. "He saith," adds Mr Baxter, "Christ hath redeemed us from the curse, being made a curse for us."
"I explained," saith he, "before how far we are freed by redemption, lie hath restored us, that is, paid the price, but with no intent that we should by that redemption be immediately or absolutely freed. Yet when we are freed, it is to he ascribed to his death as the meritorious cause, but not as the only cause."
(1.) A being freed so far or so far by redemption, and not wholly, fully, or completely, whatever men may explain, the Scripture is wholly silent of.
(2.) That Christ, in paying a price, had no intent that those he paid it for should be immediately or absolutely freed, is crudely enough asserted. Of the immediateness of their delivery I have spoken already. It hath as strict an immediation as the nature of such causes and effects will bear.
If he intended not that those for whom he died should be absolutely freed, then either he intended not their freedom at all, and so the negation is upon the term freed; or the negation of his intention is only as to the qualification absolutely, and so his intention to free them is asserted, and the affection of absoluteness in that intention only denied.
If the first he meant, -- first, It is contrary to innumerable express testimonies of Scripture; secondly, It renders the Son of God dying with no determinate end or designed purpose at all, in reference to them for whom he died, -- a thing we would not ascribe to a wise man in a far more easy undertaking.
If the second, --
[1.] I desire to know what is this intention here assigned to our Savior? He paid a price or ransom for us; he bought and purchased us by his blood to be a peculiar people to himself; he redeemed us from the curse and wrath due to us, that we may be conditionally freed! All things intended under condition are, as to their accomplishment, uncertain. The condition may be fulfilled, or it may not be fulfilled; and therefore the thing intended thereon can have no certainty, as to its accomplishment, in the mind of the
634
intender. This, then, is that which is ascribed to the Lord Jesus: "Making his soul an offering for sin; laying down his life a ransom for many; and tasting death, to free the children given him from death; praying that those for whom he died might together be partakers of his glory;" yet was he altogether uncertain whether ever any one of them should at all partake of the good things which, in his whole undertaking of mediation, he aimed at. Thus is he made a surety of an uncertain covenant, a purchaser of an inheritance perhaps never to be enjoyed, a priest sanctifying none by his sacrifice, etc.
[2.] Is the accomplishment of this condition, upon which freedom depends in the intention of Christ, certain in his mind under that intention? I ask, then, whence that assurance doth accrue? Is it from his foresight of their good using of their abilities to fulfill the condition to them prescribed? See, then, whither you have rolled this stone! The folly and absurdity of this hath been long since sufficiently discovered.
But is it from hence, because by his death he purchaseth for them the completing the condition in them? Thus he pays a price, with intention that those for whom he pays it shall be freed, by enjoying that freedom under such a condition as he procures for them, and thereupon knows that at the appointed time it shall be wrought in them. What differs this, in the close, from absolute freedom?
Farther feign some of them for whom Christ died to fulfill this condition, others not, and it will be more evident that the greatest uncertainty possible, as to the issues of his death, must be assigned to him in his dying. The pretense of an effectual discriminating purpose of free grace, following the purpose of giving Christ promiscuously for all, will not salve the contradictions of this assertion. But the truth is, this whole figment of conditional freedom is every way unsavoury, that very thing which is assigned for the condition of our freedom being itself the chiefest part of it. The whole, indeed, as here begun, potential, conditional, not actual, not absolute issues and effects of the death of Christ, have been abundantly disproved already.
That which follows in Mr. Baxter, from p. 152 unto p. 155, chapter 19, belongs not to me, being only a declaration of his own judgment about the things in hand; wherein, although many things are not only
635
incommodiously expressed, to suit the unscriptural method of these mysteries which he hath framed in his mind, but also directly opposite to the truth, yet I shall not here meddle with it, referring them who desire satisfaction in this business to a serious consideration of what I have written to this purpose.
Page 155, chapter 20, he returns to the consideration of my assertion concerning our deliverance ipso facto by the blood of Christ, and tells you,
"I do not understand Mr Owen's meaning; for he saith that Christ did actually and ipso facto deliver us from the curse and obligation, yet we do not instantly apprehend and perceive it, nor yet possess it, but only we have actual right to all the fruits of his death," etc. So he.
The things of that treatise were written with the pen of a vulgar scribe, that every one might run and read; whence, then, it should be that so learned a man should not understand my meaning, unless from his own prejudice, I know not. However, I have now so fully delivered my sense and meaning as to these things, that I hope no place remaineth for disceptation thereabout. But let us look a little into Mr Baxter's inquiry after that which he professeth not well to understand: --
1. "Whether," saith he, "a man may fitly be said actually and ipso facto to be delivered and discharged who is not at all delivered, but only hath a right to deliverance, I doubt."
To unriddle this, with most of the following exceptions, and to resolve his doubt so far as I am concerned, as having administered occasion thereunto, I shall transcribe the place from whence these difficulties are pretended to arise.
The passage is in lib. 3. cap. 7 of that treatise, pp. 140,141 [268,269], as followeth: --
1. "That actual freedom from the obligation doth not follow the satisfaction made by Christ cannot be granted; for by death he did deliver us from death, and that actually, so far as that the elect are said to die and rise with him. He did actually, or ipso facto, deliver us from the curse, by being made a curse for us; and the handwriting that was
636
against us, even the whole obligation, was taken out of the way, and nailed to his cross. It is true, all for whom he did this do not instantly actually apprehend and perceive it, which is impossible; but yet that hinders not but that they have all the fruits of his death in actual right, though not in actual possession, -- which last they cannot have until at least it be made known to them. As, if a man pay a ransom for a prisoner detained in a foreign country, the very day of the payment and acceptation of it the prisoner hath right to his liberty, although he cannot enjoy it until such time as tidings of it are brought unto him, and a warrant produced for his delivery. So that that reason is nothing but a begging tou~ enj arcj h|~.
2. The satisfaction of Christ, by the payment of the same thing that was required in the obligation, is no way prejudicial to that free, gracious condonation of sin so often mentioned. God's gracious pardoning of sin compriseth the whole dispensation of grace towards us in Christ, whereof there are two parts: -- First, The laying of our sin on Christ, or making him to be sin for us; which was merely and purely an act of free grace, which he did for his own sake. Secondly, The gracious imputation of the righteousness of Christ to us, or making us the righteousness of God in him; which is no less of grace and mercy, and that because the very merit of Christ himself hath its foundation in a free compact and covenant, However, that remission, grace, and pardon which is in God for sinners, is not opposed to Christ's merits, but ours. He pardoneth all to us, but he spared not his only Son, he hated him not one farthing. The freedom, then, of pardon hath not its foundation in any defect of the merit or satisfaction of Christ, but in three other things: -- First, The will of God freely appointing this satisfaction of Christ, <430316>John 3:16; <450508>Romans 5:8; 1<620409> John 4:9. Secondly, In a gracious acceptation of that decreed satisfaction in our steads; for so many, no more. Thirdly, In a free application of the death of Christ unto us. Remission, then, excludes not a full satisfaction by the solution of the very thing in the obligation, but only the solution or satisfaction by him to whom pardon and remission are granted," etc. All that is here affirmed may be reduced to these heads: --
637
(1.) Actual freedom from the obligation is the immediate fruit of the death of Christ. Understand such an immediation as I have often described.
(2.) Hence Christ is said actually, or ipso facto, to deliver us, because our deliverance, which is to be accomplished sub termino, is the infallible, absolute, immediate issue and product of what he did for us. Actual and ipso facto are opposed to the intervention of any such thing as should make our deliverance to be only potential or conditional.
(3.) Those for whom Christ doth work this deliverance are not as to a simulty of time actually delivered; they neither enjoy nor are acquainted with any such deliverance until the appointed time be come, but have actual right thereunto, to possess it in due season.
This being the sum and plain intendment of that place, I suppose there will not need any operose endeavor to remove the objections that are laid against it. And therefore, to that before expressed, I say, Christ hath actually and ipso facto procured our deliverance. Hence we have actual right unto it, but not actual possession of it; and where the difficulty of this should rest I know not. Men may, as oft as they please, create contradictions in their own minds, and entangle themselves with doubts in the knots which themselves have tied. But, --
2. "Knowledge," saith he, "and possession of a deliverance, are far different things."
(1.) He maketh them so, who plainly intimates that the reason why it is not apprehended is because it is not possessed, and always speaks disjunctively of them.
(2.) Besides, this proposition of the distance of these two is not universally true, as I could easily demonstrate.
3. "Our knowledge, therefore," he adds, "doth not give us possession, so that the similitude fails: for it is the creditor's knowledge and satisfaction that are requisite to deliverance; and our creditor was not in a far and strange country, but knew immediately, and could either have made us quickly know, or turned us free before we had known the cause."
(1.) Whether or no, or how far, knowledge gives us possession, I shall not now dispute; only, considering in what sense knowledge is here used, and
638
often in the Scripture, the deliverance also spoken of being such as no small part thereof consists in this knowledge, and without it (in the seed at least) is not, I cannot but say that such kind of affirmations in things of this weight are very slender proofs. Yea, farther, whereas the enjoyment of this deliverance is either as to the being of it or to the comfort of it, the latter is given us by this knowledge merely; the former consists therein mainly, <431703>John 17:3.
(2.) Similitudes are allowed their grains to make them current; but yet, as our creditor's knowledge and satisfaction are required to our deliverance, so not that only but ours also, as to our actual enjoyment of it. It is true, he could have made us quickly know it; but who hath been his counselor? This is left to his sovereign and free disposal, our deliverance being purchased, to be made out in the season thereby appointed. But that God could have made us free before we knew the cause, supposing his constitution of the way of salvation, revealed in the blood of Jesus, which lies at the bottom of all these disputes, is a most and-evangelical assertion, and diametrically opposed to the whole way of God's dealing with sinners. But he adds, --
4. "Neither can it be understood how God can so long deny us the possession of heaven, if we had such actual, absolute right so long ago; which seems to me to express a jus ad rem and in re."
(1.) I love not to inquire into the reason of God's actings, which are (<490111>Ephesians 1:11; <480401>Galatians 4:1.) "after the counsel of his own will;" and yet think it not very difficult to conceive how a son is for a season kept as" a servant, though he be lord of all."
(2.) He speaks as though this deliverance lay all in heaven, whereas it is here (<640112>John 1:12; <450511>Romans 5:11; <490111>Ephesians 1:11; <510112>Colossians 1:1214.) fully enjoyed on the earth, though not in all the degrees of the fruits thereof.
(3.) If the right whereof we speak were jus in re, I see not well, indeed, how God could keep us from the possession of it, as Mr Baxter says; a man cannot be kept long from what he hath. But, saith he, --
5. "If he mean a right to future possession, I do not see how right and possession should stand at so many years' distance. To have right to
639
God's favor and possession of that favor seem to me of nearer kin, except he should think that possession of favor is nothing but the knowledge or feeling of it, and that faith justifieth only in foro conscientiae. But I will not censure so hardly until I know."
(1.) If at so many years' distance it may not be allowed, he had done well to express at how many it might. For my part, placing this right upon the purchase of Christ, as before, and possession in the actual enjoyment of the fruits of that purchase, then referring the distance between them to the good pleasure of God, who had granted and established that right to an enjoyment sub termino, I see no difficulty, no perplexity in this at all.
(2.) That no small portion of favor consists in a (<195506>Psalm 55:6,7; 2<470406> Corinthians 4:6.) sense and knowledge of the kindness of God, in its actings terminated upon the conscience, I must believe, whatever Mr Baxter be pleased to censure. It is far more facile to give the hardest censures than to answer the easiest arguments.
(3.) The place where faith justifieth I am not so solicitous about, as the manner how; which, of all other ways commonly insisted on, I conceive not to be as it is our new obedience: yet that in this work it looks farther than the conscience I easily grant.
The most of what is subjoined to these exceptions is fully answered in what went before.
As much as possible I shall avoid all repetitions of the same things; only, whereas he affirmeth that to have right to justification and to have possession of it is all one, I must needs enter my dissent thereunto; which may suffice until it be attempted to be put upon the proof. If he shall say, that a right to a future justification at the day of judgment is the same with the possession of present actual justification, it is neither true nor any thing to the business in hand.
In the close he shuts up this discourse, and enters into another, giving in his thoughts about the immediate effects of the death of Christ; a matter wherein he pretends to great accurateness, censuring others for not being able to distinguish aright of them, and so to spend abundance of labor in vain in their discourse thereabout. f298 Particularly, here he denies, and calls it a dangerous error to suppose, that actual remission and justification are
640
immediate effects of his death, or any right thereunto; which he attempteth to prove by sundry arguments.
Of the effects of the death of Christ, and what relation they all stand in thereunto, I have spoken at large before. Now, because actual remission is denied to be an immediate effect of the death of Christ, and so potential remission, not once mentioned in the book of God, is tacitly substituted in the room thereof, and this also in opposition to what I had delivered, I shall briefly consider his arguments, and so give an end to this debate: --
1. "What right soever God giveth unto men in things supernatural, such as justification, remission, and adoption, he giveth it by his written laws; but by these laws he hath given no such thing to any unbelievers, such as are the elect before conversion: therefore, etc.
"The major is evident; God's decree giveth no man a personal right to the mercy intended him. And for the minor, no man can produce the Scripture giving to unbelievers such a right."
(1.) Taking the laws of God in the strict and proper sense, it is so far from being a truth, that what right God gives to any he gives it by his written laws, that indeed the laws of God give no right to any one concerning any thing, whether supernatural or otherwise. The end of the law is not to give right, but to f299 exact obedience, and that chiefly, if not, upon the sum, solely. The usual, proper, genuine signification of God's laws being his revealed will for our obedience, I know not why Mr Baxter should bring them in, in the latitude of his single apprehension, to be a medium in an argument. Hence, --
(2.) Here is not a sufficient enumeration of causes; the promises of God are to be added, and those either made to us, or to any other for our good. But, --
(3.) That the decree of God gives to no man a right to the thing concerning which the decree is, is so far from being a sufficient proof of the major that it is in itself very questionable, if not unquestionably false. That the decree gives not. being and existence to the things concerning which it is, is an old rule. That no right should from it arise unto that thing by virtue thereof, is not yet so clear. Right is but "jus... Jus est quod justum est." If it be just or right that any one should have such a thing, he is said to have a right
641
thereunto. Now, supposing the (<490104>Ephesians 1:4; 2<610101> Peter 1:1.) decree of God, that a man shall by such means have such a thing, is it not just, equitable, and condecent unto righteousness that he should have it? But yet farther, --
(4.) We are not at all speaking of a right founded on God's decrees (which considering what was proposed to be proved by this argument, I wonder how it found any mention here), f300 but upon two other things: --
[1.] The covenant of God with Christ about the pardoning, justifying, and saving of those for whose sin he should make his soul an offering; which covenant, respecting Christ as mediator, God and man, is not to be reckoned among the mere decrees and purposes of God, containing in itself all those promises and engagements whereon the Lord Jesus in the work of redemption rolled himself.
Now, in this covenant God engaged himself, as I said before, to make out to those for whom Christ undertook whatsoever was the fruit of his purchase; and that was (<235005>Isaiah 50:5-9.) what in his good pleasure was assigned thereunto. And this is the first bottom of this right.
[2.] The purchase of Christ being completed, by the performance of all things by divine constitution thereunto allotted (<431704>John 17:4; 1<540316> Timothy 3:16; John 17; <580914>Hebrews 9:14.) and himself acquitted and exonerated of the whole debt of their sin for whom he suffered, which was charged on him, he makes demand of the accomplishment of the forementioned engagement made to him, concerning the freedom and deliverance of the persons whose sins were laid on him, and whose bringing unto glory he undertook.
On these two, I say, it is that our right to the fruits of the death of Christ, even before believing, doth depend; from hence, at least, it is right and equal that we do, in the time appointed, enjoy these things. Yea, to say that we have right, upon believing, to the fruits of the death of Christ, affirmed universally, can only be affirmed of a jus in re, such a right as hath, at least in part, conjoined actual possession, believing itself being no small portion of these fruits.
This argument, then, being fallacious, omitting the chief causes in enumeration, includes not the thing proposed. Besides, it is in no small
642
measure faulty, in that the first thing proposed to be confirmed was, that remission of sin and justification are not the immediate effects of Christ's death, whereof in this argument there is oujde< gru~.
2. "If God `hate all workers of iniquity,' and we are all `by nature the children of wrath,' and `without faith it is impossible to please God,' and `he that believeth not is condemned already,' then certainly the elect, while they are unbelievers, are not actually de facto, no, nor in personal right, delivered from this hatred, wrath, displeasure, and condemnation; but, etc., ergo."
(1.) This argument, for what indeed it will prove, is handled at large in my treatise of Redemption, as also re-urged in the pages foregoing. Against actual justification from eternity it hath its efficacy.
(2.) It doth also conclude that the elect, whilst unbelievers, are not actually and de facto put in possession of the issues of love, faith being with the first of them. But, --
(3.) That they have not, upon the grounds fore-mentioned, a right to these things; or, --
(4.) That justification is not the immediate effect of the death of Christ (being the sole things in question), it hath the same unhappiness with the former, not once too mention.
3. "If we are justified only by faith, then certainly not before faith; but we are justified only by faith: ergo."
(1.) If I mistake not, it is not justification before faith, but a right to the fruits of the death of Christ before faith, that is to be proved.
(2.) That justification is not the immediate effect of the death of Christ; to which ends for this argument, "valeat quantum valere potest;" to me it comes not within many miles of the thing in question: so that, with the absurd answers supposed thereunto, we pass it by.
The like also I am enforced to say of the two others that follow, being of the same length and breadth with those foregoing, -- too short and narrow to cover the things in question; so that though they may have their strength to their own proper end, yet as to the things proposed to be proved, there is nothing in their genuine conclusions looking that way.
643
If I might take the liberty of guessing, I should suppose the mistake which led this author to all this labor in vain is, that the immediate effects of the death of Christ must be immediately enjoyed by them for whom he died; which assertion hath not indeed the least color of truth. The effects of the death of Christ are not said to be immediate in reference to others' enjoyment of them, but unto their causality by that death. Whatever it be that in the first place is made out to sinners for the death of Christ, whenever it be done, that is the immediate effect thereof as to them; as to them, I say, for in its first tendency, it hath a more immediate object.
If Mr Baxter go on with his intentions about a tract concerning universal redemption, perhaps we may have these things cleared; and yet, we must tell him beforehand, that if he draw forth nothing on that subject but what is done by Amyraldus, and like things to them, he will give little satisfaction to learned and stable men upon the issue of his undertaking. I shall not presume to take another man's task out of his hand, especially one's who is so every way able to go through with it; else I durst undertake to demonstrate that treatise of Amyraldus, mentioned by Mr Baxter, to be full of weak and sophistical argumentations, absurd contradictions, vain strife of words, and, in sum, to be as birthless a tympanous endeavor as ever so learned a man was engaged in.
For the present, being by God's providence removed for a season from my native soil, attended with more than ordinary weaknesses and infirmities, separated from my library, burdened with manifold employments, with constant preaching to a numerous multitude of as thirsting a people after the gospel as ever yet I conversed withal, it sufficeth me that I have obtained this mercy, briefly and plainly to vindicate the truth from mistakes, and something farther to unfold the mystery of our redemption in Christ, all with so facile and placid an endeavor as is usually upon the spirits of men in the familiar writings of one friend to another. That it hath been my aim to seek after truth, and to keep close to the form of wholesome words delivered to us, will, I hope, appear to them that love truth and peace.
Tw|~ Qew|~ ajristomegi>stw| dox> a.
Dublin Castle, December 20, 1649.
644
A
DISSERTATION ON DIVINE JUSTICE:
OR,
THE CLAIMS OF VINDICATORY JUSTICE VINDICATED;
WHEREIN THAT ESSENTIAL PROPERTY OF THE DIVINE NATURE IS DEMONSTRATED FROM THE SACRED WRITINGS, AND DEFENDED AGAINST SOCINIANS, PARTICULARLY THE AUTHORS OF THE RACOVIAN CATECHISM , JOHN CRELLIUS, AND F. SOCINUS HIMSELF ;
LIKEWISE THE NECESSARY EXERCISE THEREOF; TOGETHER WITH THE INDISPENSABLE NECESSITY OF THE SATISFACTION OF CHRIST FOR THE SALVATION OF SINNERS IS ESTABLISHED AGAINST THE OBJECTIONS OF CERTAIN VERY LEARNED M EN, G. TWISSE , G. VOSSIUS , SAMUEL RUTHERFORD, AND OTHERS.
BY JOHN OWEN,
DEAN OF CHRIST CHURCH COLLEGE, OXFORD. "Is God unrighteous who taketh vengeance? God forbid: for then how shall
God judge the world?" -- <450305>Romans 3:5,6.
OXFORD: THOMAS ROBINSON. 1653.
645
PREFATORY NOTE.
This work is devoted to a refutation of the doctrine that sin could be pardoned by a mere volition on the part of God, without any satisfaction to his justice; or, to state the question in the abstract form which it chiefly assumes in the reasonings of Owen, that justice is not a natural attribute of the divine nature, but so much an act of the divine will, that God is free to punish or to refrain from punishing sin. Owen clearly saw that if such a doctrine were entertained, there could be no evidence for the necessity of the atonement, and a stronghold would be surrendered to the Socinian heresy. He was the more induced to engage in the refutation of it, as it was maintained by some divines of eminent worth and ability. Calvin has been cited in its favor; and Owen, without naming him, refers to the only passage in his writings which, so far as we are aware, conveys the obnoxious sentiment, when in the second chapter he speaks of the learned men who, along with Augustine, and amongst orthodox divines, held the view in question. The passage occurs in his commentary on <431513>John 15:13: -- "Poterat nos Deus verbo ant nutu redimere, nisi aliter nostra causa visum esset, ut proprio et unigenito Filio non parcens, testatum faceret in ejus persona quantum habeat salutis nostrae curam." An isolated phrase, however, when the question was not specially under his review, is scarcely sufficient basis from which to infer that Calvin held the possibility of sin being forgiven without an atonement; and other parts of his works might be quoted, in which he speaks of the death of Christ as a satisfaction to divine justice, in such terms as almost to preclude the theory for which the sanction of his name has been pleaded. Dr. William Twisse, the learned prolocutor of the Westminster Assembly, published in 1632 a large work, now almost fallen into oblivion, but which passed through several editions, and was justly held in high esteem, "Vindiciae Gratiae. Potestatis, ac Providentiae Divinae." In the midst of his discussions he inserts several digressions on special topics; and the eighth digression contains an argument to prove that God punishes sin, not by any necessity of nature, or under the promptings of justice, as essential to the perfection of his character, but simply in virtue of a decree, originating in a free act of his will, and regulating, in this subordinate sense, all his procedure towards our race. He was followed by Rutherford in his
646
"Disputatio Scholastica de Divina Providentia," 1649; and in his work on "Christ Dying, and Drawing Sinners," etc. One extract from the latter gives a plausible and condensed statement of the whole theory: -- "If we of God's absolute power without respect to his free decree, he could have pardoned sin without a ransom, and gifted all mankind and fallen angels with heaven without any satistfaction of either the sinner or his surety; for he neither punisheth sin, nor tenders heaven to men or angels, by necessity of nature, -- as the fire casteth out heat, and the sun light, -- but freely."
Owen, in one of the public disputations at Oxford, had asserted that the exercise of divine justice was necessary and absolute in the punishment of sin. Though his arguments were directed against Socinians, some divines in the university, it was found, held a different opinion from our author on this particular point, and, in full explanation of his views, in 1653 he published his Diatriba. "It is almost entirely," says Mr Orme, "of a scholastic nature discovering," indeed, much acuteness, and a profound acquaintance with the subject, but not likely now to be read with much interest. We concur in this criticism, but must take exception to the last remark. The work, in our judgment, at least deserves to be read with interest, as the conclusive settlement of a question of vital moment, one of the most vigorous productions of Owen's intellect, a specimen of controversy conducted in the best spirit, and displaying powers of thought which remind us of the massive theology of Edwards, while rich in the stores of a learning to which the great American could not lay claim. In the first part of it. Owen proves that "sin-punishing justice is natural, and its exercise necessary to God," by four leading arguments, --
1. The statements of Holy Writ;
2. The consent of mankind;
3. The course of Providence; and, lastly, The attributes of God as revealed in the cross of Christ. Various subsidiary arguments of considerable importance follow. The second part refutes in succession the opposing arguments of the Socinians, Twisse, and Rutherford
Thomas Gilbert, so great an admirer of Owen that he was employed to write his epitaph, nevertheless combated the views maintained in the Diatriba, in a work entitled, "Vindiciae Supremi Dei Domini (cum Deo)
647
Initae," etc., 1665. Baxter, in a brief premonition to his treatise against infidelity, dissented from the doctrine of Owen on this subject.
The Diatriba was published in Latin. We have compared Mr Hamilton's translation of it, which appeared in 1794, with the original, and have been constrained to make some serious changes on it, which we cannot but deem improvements. The title, page is more exactly and fully-rendered; a translation of the dedication to Cromwell is for the first time, inserted; passages which had been placed at the foot of the page are restored to their proper place in the body of the text; several passages altogether omitted are now supplied; minor errors have been corrected: and where the change was so extensive as to interfere with the translator's responsibilities, we have appended a different rendering in a note. -- ED.
648
TO THE PUBLIC.
THE numerous and valuable writings of Dr Owen have long ago secured his praise in all the churches as a first-rate writer upon theological subjects. Any recommendation, therefore, of the present work seems unnecessary. As the treatise, however, now offered to the public, has long been locked up in a dead language, it may not be improper to say, what will be granted by all competent judges, that the author discovers an uncommon acquaintance with his subject; that he has clearly explained the nature of divine justice, and demonstrated it to be, not merely an arbitrary thing, depending upon the sovereign pleasure of the supreme Lawgiver, but essential to the divine nature. In doing this, he has overthrown the arguments of the Socinians and others against the atonement of Christ, and proved that a complete satisfaction to the law and justice of God was necessary, in order that sinners might be pardoned, justified, sanctified, and eternally saved, consistently with the honor of all the divine perfections.
Whoever makes himself master of the Doctor's reasoning in the following treatise will be able to answer all the objections and cavils of the enemies of the truth therein contended for. It is, therefore, earnestly recommended to the attention and careful perusal of all who wish to obtain right ideas of God, the nature and extent of the divine law, the horrid nature and demerit of sin, etc., but especially to the attention of young divines. The translation, upon the whole, is faithful. If it have any fault, it is perhaps its being too literal.
That it may meet with that reception which it justly merits from the public, and which the importance of the subject demands, is the earnest prayer of the servants in the gospel of Christ,
S. STAFFORD, D.D. J. RYLAND, SEN., M.A. ROB. SIMPSON.
649
TO HIS ILLUSTRIOUS HIGHNESS
LORD OLIVER CROMWELL, OF ENGLAND,
THE RIGHT HONORABLE CHANCELLOR OF THE VERY CELEBRATED UNIVERSITY OF OXFORD.
HAD it not been almost a crime for me, holding my present place in this most celebrated university, under your appointment and auspices, to have inscribed any literary production with a dedication to any other name, I would not have held in such poor account the weight of business you sustain as to make an endeavor to divert your thoughts and attention, so constantly directed to the welfare of the commonwealth, to a little bywork of this kind. But since, according to the nature of my office, I am under frequent necessity to address your Highness in the name of literature and of learned men, the affability of your nature will not suffer me to remain under any anxiety but that you will condescend to examine even this humble production of ours. Perhaps the dedication of books to you (amid prevailing "wars and rumors of wars," and the fury and commotion of parties bent with eagerness on mutual destruction) will seem unseasonable, and not unlike the celebrated abstraction of him who, amid the destruction of his country and the sack of the city to which he belonged, neglecting all concern about his personal safety, was so obstinately bent on learned trifles as to be slain by a soldier while persisting in those pursuits on account of his skill in which the commander had resolved to spare his life. But even Christian authors have their polemics; and these, alas! too much fitted to excite, increase, and promote bloody strife; -- such is the blindness, nay, the madness of most men. Even this small piece of ours is polemical, I confess; but it fights by means of weapons not offensive to peace, not imbued with hostility, but appropriate to truth, -- namely, by the word of God and reason. In this arena, in this fortress, within this list and limit, if all controversies on divine things took place, no longer, on account of seditions and wars, would religion herself, over all Christendom, be so evil spoken of. The cause I maintain will not be esteemed by many of such consequence that I should contend for it so earnestly. But of how much importance it is in
650
war (for it is a war in which we are engaged, and that a sacred one, with the enemies of truth) to secure a citadel or breast-work, your Excellency knows right well; that it is so to the army of the living God, redeemed and. purified by the blood of Christ, whose truth we have undertaken, according to our ability, to defend, any man on serious reflection will easily perceive. Surely we may be permitted to contend for the truth. Some there are who, under pretense of zeal for the gospel, delight to mingle of their own accord in wars, tumults, strifes, and commotion, sufficiently skilled
"AEre ciere viros, Martemque accendere cantu."
We pretend, however, to no such eloquence, nor have we so learned Christ. My hope is, that the Lord and Judge of all will find me intently occupied in preaching Christ and him crucified, in season and out of season, and wrestling in prayer with God our gracious Father, for the salvation of the little flock of his well-beloved Son. Not as if it were in our power to keep free from controversies, for He who declared himself to have been sent, according to his own and the Father's counsel, not to destroy but to save the lives of men (that is, spiritually and eternally), predicted, however, that from the innate malice of men perversely opposing themselves to heavenly truth, not love, not tranquillity and peace, but strife, hatred, war, and the sword, would ensue upon the promulgation of that truth. Peace, indeed, he bequeathed to his own; but it was that divine peace which dwells in the bosom of the Father, and in the inmost recesses of their own souls. In truth, while his disciples live mingled with other men, and are exposed to national disturbances, how can they but share, like a small boat attached to a ship, in the same tempest and agitation with the rest? But since we have it in command, "if it be possible, and as much as lieth in us, to live peaceably with all men," that contention is alone pleasing which is in defense of truth; and it is pleasing only because for the truth we are bound to contend. Therefore, we address ourselves to this work, however humble it may be, in the service of our beloved Savior, to whom we know that a work of this kind, although feeble and imperfect, is pleasing and acceptable; in whom alone, also, we would find both an encouragement and an aim in the prosecution of our studies, not unwilling to undergo any risk or danger under the guidance of such a Leader. But seeing what is acceptable to him cannot displease your
651
Highness, I dedicate with pleasure to your Excellency, in testimony of my gratitude, what I have accomplished in fulfillment of my duty to him. For what remains (since a reason must elsewhere be rendered to the reader for undertaking this work, and
" -- in publica commoda peccem, Si longo sermone morer tua tempora"),
I bow before God, the best and greatest, beseeching him in Jesus Christ that he would continually direct, by his own Spirit, all the counsels, undertakings, and actions of your highness; that he would turn all these to his own glory, and to the peace, honor, and advantage of the church, commonwealth, and university; and that he would preserve your spirit, in the midst of a crooked and perverse generation, blameless unto the coming of our Lord Jesus Christ, to whom be honor and glory for ever. This I write under ill health at Oxford, the last day of the year 1652.
The devoted Servant of your Illustrious Highness, and your ViceChancelor in this famous University,
John Owen
652
THE PREFACE TO THE READER.
As perhaps, learned reader, you will think it strange that I, who have such abundance of various and laborious employment of another kind, should think of publishing such a work as this, it may not be improper to lay before you a summary account of the reasons that induced me to this undertaking; and I do it the rather that this little production may escape free from the injurious suspicions which the manners of the times are but too apt to affix to works of this kind. It is now four months and upwards since, in the usual course of duty, in defending certain theological theses in our university, it fell to my lot to discourse and dispute on the vindicatory justice of God, and the necessity of its exercise, on the supposition of the existence of sin. Although these observations were directed, to the best of my abilities, immediately against the Socinians, yet it was understood that many very respectable theologians entertained sentiments on this subject very different from mine; and although the warmest opposers of what we then maintained were obliged to acknowledge that our arguments are quite decisive against the adversaries, yet there were not wanting some, who, not altogether agreeing with us, employed themselves in strictures upon our opinion, and accused it of error, while others continued wavering, and, in the diversity of opinions, knew not on which to fix. Much controversy ensuing in consequence of this, I agreed with some learned men to enter, both in writings and conversation, upon an orderly and deliberate investigation of the subject. And after the scruples of several had been removed by a more full consideration of our opinion (to effect which the following considerations chiefly contributed, namely, that they clearly saw this doctrine conduced to the establishment of the necessity of the satisfaction of Jesus Christ, a precious truth, which these worthy and good men, partakers of the grace and gift of righteousness through means of the blood of Christ, not only warmly favored, but dearly venerated, as the most honorable f301 treasure of the church, the seed of a blessed immortality, and the darling jewel of our religion), I was greatly encouraged in the conferences with these gentlemen to take a deeper view of the subject, and to examine it more closely, for the future benefit of mankind.
653
Besides; several of those who had before examined and were acquainted with our sentiments, or to whom, in consequence of our short discourse in the university on the subject, they began to be more acceptable, -- and these, too, considerable both for their number and rank, -- ceased not to urge me to a more close consideration and accurate review of the controversy; for in that public dissertation, it being confined, according to the general custom of such exercises in universities, within the narrow limits of an hour, I could only slightly touch on the nature of vindicatory justice, whereas the rules and limits of such exercises would not permit me to enter on the chief point, the great hinge of the controversy, -- namely, concerning the necessary exercise of that justice. This is the difficulty that requires the abilities of the most judicious and acute to investigate and solve. In this situation of matters, not only a more full view of the whole state of the controversy, but likewise of the weight of those arguments on which the truth of that side of the question which we have espoused depends, as also an explanation and confutation of certain subtilties whereby the opponents had embarrassed the minds of some inquirers after truth, became objects of general request. And, indeed, such were the circumstances of this controversy, that any one might easily perceive that a scholastic dissertation on the subject must take a very different turn, and could bear no farther resemblance, and owe nothing more to the former exercise, than the having furnished an opportunity or occasion for its appearance in public.
Although, then, I was more than sufficiently full of employment already, yet, being excited by the encouragement of good men, and fully persuaded in my own mind that the truth which we embrace is so far from being of trivial consequence in our religion, that it is intimately connected with many, the most important articles of the Christian doctrine, concerning the attributes of God, the satisfaction of Christ, and the nature of sin, and of our obedience, and that it strikes its roots deep through almost the whole of theology, or the acknowledging of the truth which is according to godliness; -- fully persuaded, I say, of these facts, I prevailed with myself, rather than this doctrine should remain any longer neglected or buried, and hardly even known by name, or be held captive by the reasonings of some enslaving the minds of mankind, "through philosophy and vain deceit," to exert my best abilities in its declaration and defense.
654
Several things, however, which, with your good leave, reader, I shall now mention, almost deterred me from the task when begun. The first and chief was, the great difficulty of the subject itself, which, among the more abstruse points of truth, is by no means the least abstruse: for as every divine truth has a peculiar majesty and reverence belonging to it, which debars from the spiritual knowledge of it (as it is in Christ) the ignorant and unstable, -- that is, those who are not taught of God, or become subject to the truth, -- so those points which dwell in more intimate recesses, and approach nearer its immense fountain, the "Father of lights," darting brighter rays, by their excess of light present a confounding darkness to the minds of the greatest men (and are as darkness to the eyes, breaking forth amidst so great light): -- "Suntque oculis tenebrae per tantum lumen obortae."
For what we call darkness in divine subjects is nothing else than their celestial glory and splendor striking on the weak ball of our eyes, the rays of which we are not able in this life, which "is but a vapor" (and that not very clear), "which appeareth but for a little," to bear. Hence God himself, who is "light, and in whom there is no darkness at all," who "dwelleth in light inaccessible," and who "clotheth himself with light as with a garment," in respect of us, is said to have made "darkness his pavilion."
Not, as the Roman Catholics say, that there is any reason that we should blasphemously accuse the holy Scriptures of obscurity; for "the law of the LoRD is perfect, converting the soul; the testimony of the LORD is sure, making wise the simple: the statutes of the LORD are right, rejoicing the heart; the commandment of the LORD is pure, enlightening the eyes." Nor is there reason to complain that any one part of the truth hath been too sparingly or obscurely revealed: for even the smallest portion of the divine word is, by the grace of the Holy Spirit, assisting to dispose and frame either the subject or our hearts, so as to view the bright object of divine truth in its proper and spiritual light, sufficient to communicate the knowledge of truths of the last importance; for it is owing to the nature of the doctrines themselves and their exceeding splendor that there are some things hard to be conceived and interpreted, and which surpass our capacity and comprehension. Whether this article of divine truth which we are now inquiring into be not akin to those which we have now mentioned, let the learned judge and determine, especially those who shall reflect what
655
a close connection there is between it and the whole doctrine concerning the nature of God, the satisfaction of Christ, the desert of sin, and every one of the dark and more abstruse heads of our religion. I have, therefore, determined to place my chief dependence on His aid "who giveth to all liberally, and upbraideth not." For those unhappy gentlemen only lose their labor, and may not improperly be compared to the artists who used more than common exertions in building Noah's ark, f302 and who, like bees, work for others and not for themselves in the search of truth, who, relying on their own abilities and industry, use every effort to ascertain and comprehend divine truths, while, at the same time, they continue utterly regardless whether "He who commanded the light to shine out of darkness hath hitherto shone in their hearts, to give them the light of the knowledge of his glory in the face of Jesus Christ;" for, after all, they can accomplish nothing more, by their utmost efforts, but to discover their technical or artificial ignorance. f303
Setting aside, then, the consideration of some phrases, and even of some arguments, as to what relates to the principal point of the controversy, I hold myself bound, in conscience and in honor, not even to imagine that I have attained a proper knowledge of any one article of truth, much less to publish it, unless through the Holy Spirit I have had such a taste of it. in its spiritual sense, as that I may be able from the heart to say with the psalmist, "I have believed, and therefore have I spoken." He who, in the investigation of truth, makes it his chief care to have his mind and will rendered subject to the faith, and obedient to the "Father of lights," and who with attention waits upon Him whose throne is in the heavens; he alone (since the things of God knoweth no man, but the Spirit of God) attains to true wisdom, -- the others walk in a "vain show." It has, then, been my principal object, in tracing the depths and secret nature of the subject in question, -- while I, a poor worm, contemplated the majesty and glory of Him concerning whose perfections I was treating, -- to attend and obey, with all humility and reverence, what the great God the Lord hath spoken in his word; not at all doubting but that, whatever way he should incline my heart, by the power of his Spirit and truth, I should be enabled, in a dependence on his aid, to bear the contradictions of a false knowledge, and all human and philosophical arguments.
656
Arid, to say the truth, as I have adopted the opinion which I defend in this dissertation from no regard to the arguments of either one or another learned man, and much less from any slavish attachment to authority, example, or traditionary prejudices, and from no confidence in the opinion or abilities of others, but, as I hope, from a most humble contemplation of the holiness, purity, justice, right, dominion, wisdom; and mercy of God; so by the guidance of his Spirit alone, and power of his heart-changing grace, filling my mind with all the fullness of truth, and striking me with a deep awe and admiration of it, I have been enabled to surmount the difficulty of the research. Theology is the "wisdom that is from above," a habit of grace and spiritual gifts, the manifestation of the Spirit, reporting what is conducive to happiness. It is not a science to be learned from the precepts of man, or from the rules of arts, or method of other sciences, as those represent it who also maintain that a "natural man" may attain all that artificial and methodical theology, even though, in the matters of God and mysteries of the gospel, he be blinder than a mole. What a distinguished theologian must he be "who receiveth not the things of the Spirit of God!"
But again, having sailed through this sea of troubles f304 and being ready to launch out upon the subject, that gigantic specter, "It is everywhere spoken against," should have occasioned me no delay, had it not come forth inscribed with the mighty names of Augustine, Calvin, Musculus, Twisse, and Vossius. And although I could not but entertain for these divines that honor and respect which is due to such great names, yet. partly by considering myself as entitled to that "freedom wherewith CHRIST hath made us free," and partly by opposing to these the names of other very learned theologians, -- namely, Paraeus, Piscator, Molinaeus, Lubbertus, Rivetus, Cameron, Maccovius, Junius, the professors at Saumur, and others, -- who, after the spreading of the poison of Socinianism, have with great accuracy and caution investigated and cleared up this truth, I easily got rid of any uneasiness from that quarter.
Having thus surmounted these difficulties, and begun the undertaking by devoting to it a few leisure hours stolen from other engagements, the work prospered beyond all expectation; and, by the favor of the "Father of
657
lights," who "worketh in us both to will and to do of his good pleasure," in a few days it was brought to a conclusion.
And now that the labor of composing was ended, I again entertained doubts, and continued for some time in suspense, whether, considering the manners of the times in which we live, it would not be more prudent to throw the papers, with some other kindred compositions on other subjects of divinity, into some secret coffers, there to be buried in eternal oblivion, than bring them forth to public discussion.
For even all know with what vain arrogance, malice, party spirit, and eager lust of attacking the labors of others, the minds of many are corrupted and infected. Not only, then, was it necessary that I should anticipate and digest in my mind the contempt and scoffings which these bantering, saucy, dull-witted, self-sufficient despisers of others, or any of such a contemptible race, whose greatest pleasure it is to disparage all kinds of exertions, however praiseworthy, might pour out against me; but I likewise foresaw that I should have to contend with the soured tempers and prejudiced opinions of others, who, being carried away by party zeal, and roused by the unexpected state and condition of public affairs, f305 and who thinking themselves to be the men, and that wisdom was born and will die with them, look down with contempt upon all who differ from them; and not with these only, but I likewise knew that I had a more severe scrutiny to undergo from some learned men, to whom, it was easy to conjecture, this work, for many reasons, would not be acceptable, -- for there are some by whom all labor employed in the search of any more obscure or difficult truth is accounted as misemployed, nor do these want the ingenuity of assigning honorable pretences for their indolence. I should, however, be ashamed to enter into any serious argument with such, nor is it worth while to enter upon a review of their long declamations. And although these, and many other things of such a kind, may appear grievous and hard to be borne to your dainty gentlemen, who eagerly court splendor and fame, yet, ingenuously to say the truth, I am very fully persuaded that no man can either think or speak of me and my works with so much disregard and contempt as I myself, from my soul, both think and speak. And having in no respect any other expectation than that of contempt to myself and name, provided divine truth he promoted, all these considerations had long ago become not only of small consequence to me,
658
but appeared as the merest trifles; for why should we be anxious about what shall become either of ourselves or our names, if only we "commit our souls to God in well-doing, as unto a faithful Creator," and by continuing in well-doing, stop the mouths of ignorant babblers? "God careth for us;" let us "cast our burdens upon him, and he will sustain us." Let but the truth triumph, vanquish, rout, and put to flight its enemies; let the word of the cross have "free course and be glorified;" let wretched sinners learn daily more and more of fellowship with Christ in his sufferings, of the necessity of satisfaction for sins by the blood of the Son of God, so that he who is "white and ruddy, and the chiefest among ten thousand," may appear so to them, "yea, altogether lovely," till, being admitted into the chambers of the church's husband, they drink" love that is better than wine," and "become a willing people in the day of his power, and in the beauty of holiness;" and I shall very little regard being "judged of man's judgment."
Since, then, I not only have believed what I have spoken, but as both my own heart and God, who is greater than my heart, are witnesses that I have engaged in this labor for the truth under the influence of the most sacred regard and reverence for the majesty, purity, holiness, justice, grace, and mercy of God, from a detestation of that abominable thing which his Soul hateth, and with a heart inflamed with zeal for the honor and glory of our dearest Savior Jesus Christ, who is fairer than the sons of men and altogether lovely, whom with my soul and all that is within me I worship, love, and adore, whose glorious coming I wish and long for ("Come, Lord Jesus, come quickly"), for "whose sake I count all things but as loss and dung;" -- since, I say, I have engaged in this labor from these motives alone, I am under no anxiety or doubt but it will meet with a favorable reception from impartial judges, from those acquainted with the terror of the Lord, the curse of the law, the virtue of the cross, the power of the gospel, and the riches of the glory of divine grace.
There are, no doubt, many other portions and subjects of our religion, of that blessed trust committed to us for our instruction, on which we might dwell with greater pleasure and satisfaction of mind. Such, I mean, as afford a more free and wider scope of ranging through the most pleasant meads of the holy Scripture and contemplating in these the transparent fountains of life and rivers of consolation; subjects which, unencumbered
659
by the thickets of scholastic terms and distinctions, unembarrassed by the impediments and sophisms of an enslaving philosophy or false knowledge, sweetly and pleasantly lead into a pure, unmixed, and delightful fellowship with the Father and with his Son, shedding abroad in the heart the inmost loves of our Beloved, with the odor of his sweet ointment poured forth. This truth, [however, which is under our consideration], likewise has its uses, and such as are of the greatest importance to those wire are walking in the way of holiness and evangelical obedience. A brief specimen and abstract f306 of them is added, for the benefit of the pious reader, in the end of the dissertation, in order to excite his love towards our beloved High Priest and Chief Shepherd, and true fear towards God, who is a "consuming fire," and whom we cannot serve "acceptably" unless with "reverence and godly fear."
There can be no doubt but that many points of doctrine still remain, on which the labors of the godly and learned may be usefully employed: for although man), reverend and learned divines, both of the present and former age, [from the time, at least, when God vouchsafed to our fathers that glorious regeneration, or time of reformation, of a purer religion and of sound learning, after a long reign of darkness,] have composed from the sacred writings a synopsis, or methodical body, of doctrine or heavenly truth, and published their compositions under various titles; and although other theological writings, catechetical, dogmatical, exegetical, casuistical, and polemical, have increased to such a mass that the "world can hardly contain the books that have been written;" yet such is the nature of divine truth, so deep and inexhaustible the fountain of the sacred Scriptures, whence we draw it, so innumerable the salutary remedies and antidotes proposed in these to dispel all the poisons and temptations wherewith the adversary can ever attack either the minds of the pious or the peace of the church and the true doctrine, that serious and thinking men can entertain no doubt but that we perform a service praise-worthy and profitable to the church of Christ, when, under the direction of "the Spirit of wisdom and revelation, we bring forward, explain, and defend the most important and necessary articles of evangelical truth.
But to be more particular: how sparingly, for instance, yea, how obscure]y, how confusedly, is the whole economy of the Spirit towards believers (one of the greatest mysteries of our religion, -- a most
660
invaluable portion of the salvation brought about for us by Christ) described by divines in general! or rather, by the most, is it not altogether neglected? In their catechisms, common-place books, public and private theses, systems, compends, etc., even in their commentaries, harmonies, and expositions, concerning the indwelling, sealing testimony, unction, and consolation of the Spirit, -- Good God! concerning this inestimable fruit of the death and resurrection of Jesus Christ, this invaluable treasure of the godly, though copiously revealed and explained in the Scriptures, there is almost a total silence; and with regard to union and communion with Christ, and with his Father and our Father, and some other doctrines respecting his person, as the husband and head of the church, the same observation holds good.
For almost from the very period in which they were capable of judging even of the first principles of religion, f307 the orthodox have applied themselves to clear up and explain those articles of the truth which Satan, by his various artifices, hath endeavored to darken, pervert, or undermine. But as there is no part of divine truth which, since the eternal and sworn enmity took place between him and the seed of the woman, he hath not opposed with all his might, fury, and cunning; so he hath not thought proper wholly to entrust the success of his interest to instruments delegated from among mankind, -- though many of them seem to have discovered such a wonderful promptitude, alacrity, and zeal in transacting his business, that one would think they had been formed and fashioned for the purpose, -- but he hath reserved, according to that power which he hath over darkness and all kind of wickedness, a certain portion of his work, to be administered in a peculiar manner by himself. And as he has, in all ages, reaped an abundant crop of tares from that part of his [domain] which he hired out to be improved by man, though, from the nature of human affairs, not without much noise, tumult, blood, and slaughter; so from that which he thought proper to manage himself, without any delegated assistance, he has received a more abundant and richer crop of infernal fruit.
The exertions of Satan against the truth of the gospel may be distinguished into two divisions. In the first, as the god of this world, he endeavors to darken the minds of unbelievers, "that the light of the glorious gospel of Christ may not shine unto them." With what success he exercises this
661
soul-destroying employment we cannot pretend to say; but there is reason to lament that he hath succeeded, and still succeeds, beyond his utmost hope. In the other, he carries on an implacable war, an unremitting strife; not, as formerly, with Michael about the body of Moses, but about the Spirit of Christ, about some of the more distinguished articles of the truth, and the application of each of them in order to cultivate communion with God the Father, and with his Son, our Lord Jesus Christ, -- against the hearts of the godly and the new creature formed within them.
In this situation of affairs, most Christian writers have made it their study to oppose that first effort of the devil, whereby, through means of his instruments, he openly endeavors to suppress the light, both natural and revealed; but they have not been equally solicitous to succor the minds of believers when wrestling, "not against flesh and blood, but against principalities and powers, against the rulers of the darkness of this world, against spiritual wickedness in high places," and almost ready to sink under the contest. Hence, I say, a very minute investigation hath been set on foot by many of those articles of religion which he has openly, through the instrumentality of the slaves of error and darkness, attacked, and the vindication of them made clear and plain. But those which, both from their relation to practice and a holy communion, full of spiritual joy, to be cultivated with God, the old serpent hath reserved for his own attack in the hearts of believers, most writers, (partly either because they were ignorant of his wiles, or because they saw not much evil publicly arising thence, and partly because the arguments of the adversary were not founded on any general principle, but only to be deduced from the private and particular state and case of individuals,) have either passed over or very slightly touched upon.
As to what pertains to theology itself, or that "knowledge of the truth which is according to godliness," wherewith being filled "we ourselves become perfect, and throughly furnished to every good work," and "able ministers of the new testament, not of t he letter, but of the spirit," -- "apt to teach, rightly dividing the word of truth;" that subject, I say, though a common and chief topic in the writings both of the schoolmen and others on religion, many have acknowledged, to their fatal experience, when too late, is treated in too perplexed and intricate a manner to be of any real and general service.
662
For while they are warmly employed in disputing whether theology be an art or a science, and whether it be a speculative or practical art or science; and while they attempt to measure it exactly by those rules, laws, and methods which human reason has devised for other sciences, thus endeavoring to render it more plain and clear, -- they find themselves, to the grief and sorrow of many candidates for the truth, entangled in inextricable difficulties, and left in possession only of a human system of doctrines, having little or no connection at all with true theology. f308 I hope, therefore, -- "if the Lord will, and I live," -- to publish (but from no desire of gainsaying any one) some specimens of evangelical truth on the points before mentioned, as well as on other subjects. f309
As to the work that I have now in hand, the first part of the dissertation is concerning the cause of the death of Christ; and in the execution of which I have the greatest pleasure and satisfaction (though proudly defied by the adversaries, so conceited with themselves and their productions are they), because "I have determined to know nothing but Jesus Christ and him crucified," -- at least, nothing that could divert my attention from that subject. F310
But now, learned reader, lest, as the saving is, "the gate should become wider than the city," if you will bear with me while I say a few things of myself, however little worthy of your notice, I shall immediately conclude the preface.
About two years ago, the parliament of the commonwealth promoted me, while diligently employed, according to the measure of the gift of grace bestowed on me, in preaching the gospel, by their authority and influence, though with reluctance on my part, to a chair in the very celebrated university of Oxford. I mean not to relate what various employments fell to my lot from that period; what frequent journeys I became engaged in; not, indeed, expeditions of pleasure, or on my own or private account, but such as the unavoidable necessities of the university, and the commands of superiors, whose authority was not be gainsaid, imposed upon me. And now I clearly found that I, who dreaded almost every academical employment, as being unequal to the task (for what could be expected from a man not far advanced in years, who had for several years been very full of employment, and accustomed only to the popular mode of
663
speaking; who, being altogether devoted to the investigation and explanation of the saving grace of God through Jesus Christ, had for some time taken leave of all scholastic studies; whose genius is by no means quick, and who had even forgot, in some measure, the portion of polite learning that he might have formerly acquired, and at a time, too, when I had entertained hope that, through the goodness of God, in giving me leisure, and retirement, and strength for study, the deficiency of genius and penetration might be made up by industry and diligence), was now so circumstanced that the career of my studies must be interrupted by more and greater impediments than ever before.
For, to mention first what certainly is most weighty and important, the task of lecturing in public was put upon me; which would, strictly and properly, require the whole time and attention even of the most grave and experienced divine; and in the discharge of which, unless I had been greatly assisted and encouraged by the candor, piety, submission, and self-denial of the auditors, and by their respect for the divine institution and their love of the truth, with every kind of indulgence and kind attention towards the earthen vessel, which distinguish most academicians, of every rank, age, and description, beyond mankind in general, I should have long ago lost all hope of discharging that province, either to the public advantage or my own private satisfaction and comfort.
And as most of them are endowed with a pious disposition and Christian temper, and well furnished with superior gifts, and instructed in learning of every kind, -- which, in the present imperfect and depraved state of human nature, is apt to fill the minds of men with prejudices against "the foolishness of preaching," and to disapprove "the simplicity that is in Christ," -- I should be the most ungrateful of mankind were I not to acknowledge that the humility, diligence, and alacrity with which they attended to and obeyed the words of the cross, indulging neither pride of heart, nor animosity of mind, nor itching of ears, though dispensed by a most unworthy servant of God in the gospel of his Son, have given, and still give me great courage in the discharge of the different duties of my office.
The most merciful Father of all things shall, in his infinite wisdom and goodness, dispose of the affairs of our university. Reports, however, are
664
everywhere spread abroad concerning the abolition and destruction of the colleges, and efforts for that purpose made by some who, being entire strangers to every kind of literature, or at least ignorant of every thing of greater antiquity than what their own memory or that of their fathers can reach, and regardless of the future, imagine the whole globe and bounds of human knowledge to be contained within the limits of their own little cabins, ignorant whether the sun ever shone beyond their own little island or not, -- "neither knowing what they say nor whereof they affirm;" and by others who are deeply sunk in the basest of crimes, and who would, therefore, wish all light distinguishing between good and evil entirely extinguished (for "evil doers hate the light, nor do they come to the light, lest their deeds should be reproved"), that they (mean lurchers hitherto) may "fill up the measure of their iniquity" with some kind of eclat. With this faction are combined those who, never having become candidates for literature themselves, yet, by pushing themselves forward, have unseasonably thrust themselves into such services and offices as necessarily require knowledge and learning. These, I say, like the fox which had lost his tail, would wish all the world deprived of the means of knowledge, lest their own shameful ignorance, despicable indolence, and total unfitness for the offices which they solicit or hold, should appear to all who have the least degree of understanding and sense. And lastly, too, [the same reports are spread] by a despicable herd of prodigal, idle fellows, eagerly gaping for the revenues of the university. I could not, therefore, but give such a public testimony, as a regard to truth and duty required from me, to these very respectable and learned men (however much these treacherous calumniators and falsifying sycophants may rail and show their teeth upon the occasion), the heads of the colleges, who have merited so highly of the church [and of the commonwealth], for their distinguished candour, great diligence, uncommon erudition, blameless politeness; f311 many of whom are zealously studious of every kind of literature; and many, by their conduct in the early period of their youth, gave the most promising hopes of future merit: so that I would venture to affirm, that no impartial and unprejudiced judge will believe that our university hath either been, for ages past, surpassed, or is now surpassed, either in point of a proper respect and esteem for piety, for the saving knowledge of our Lord and Savior Jesus Christ, manners orderly and worthy of the Christian vocation, or for a due regard to doctrines, arts,
665
languages, and all sciences that can be ornamental to wise, worthy, and good men, appointed for the public good, by any society of men in the world.
Relying, then, on the humanity, piety, and candor of such men (who may be "afflicted, but not straitened; persecuted, but not forsaken; cast down, but not destroyed;" who carry about with them the life and death of the Lord Jesus Christ), though destitute of all strength of my own, and devoting myself entirely to Him "who furnisheth seed to the sower," and who "from the mouths of babes and sucklings ordaineth strength," who hath appointed Christ a perpetual source of help, and who furnishes a seasonable aid to every pious effort, -- I have, in conjunction with my very learned colleague f312 (a very eminent man, and whose equal in the work of the gospel if the parliament of the commonwealth had conjoined with him, they would have attended to the best interests of the university), continued in the discharge of the duties of this laborious and difficult province.
But not on this account alone would I have been reluctant to return, after so long an interval of time, to this darling university; but another care, another office, and that by far the most weighty, was, by the concurring voice of the senate of the university, and notwithstanding my most earnest requests to the contrary, entrusted and assigned to me, and by the undertaking of which I have knowingly and wittingly compounded with the loss of my peace and all my studious pursuits. f313
Such, candid reader, is the account of the author of the following little treatise, and of his situation when composing it; a man not wise in the estimation of others, -- in his own, very foolish; first called from rural retirement and the noise of arms to this university, and very lately again returned to it from excursions in the cause of the gospel, not only to the extremities of this island, but to coasts beyond the seas, and now again deeply engaged in the various and weighty duties of his station. Whether any thing exalted or refined can be expected from such a person is easy for any one to determine.
With regard to our manner of writing, or Latin diction, as some are wont to acquire great praise from their sublimity of expression, allow me but a word or two. Know, then, reader, that you have to do with a person who,
666
provided his words but clearly express the sentiments of his mind, entertains a fixed and absolute disregard for all elegance and ornaments of speech; for, --
"Dieite, pontifices, in sacris quid facit aurum?'
"Say, bishops, of what avail is glitter to sacred subjects?"
In my opinion, indeed, he who, in a theological contest, should please himself with the idea of displaying rhetorical flourishes, would derive no other advantage therefrom but that his head, adorned with magnificent verbose garlands and pellets, would fall a richer victim to the criticisms of the learned.
But whatever shall be the decision of the serious and judicious with respect to this treatise, if I shall any how stir up an emulation in others, on whom the grace of God may have bestowed more excellent gifts, to bring forward to public utility their pious, solid, and learned labors, and shall excite them, from their light, to confer light on the splendor of this university, I shall be abundantly gratified. Farewell, pious reader, and think not lightly of him who hath used his most zealous endeavors to serve thy interest in the cause of the gospel.
JOHN OWEN.
667
CHAPTER 1.
The introduction -- The design of the work -- Atheists -- The prolepsis f314 of divine justice in general -- The divisions of justice, according to Aristotle -- The sentiments of the schoolmen respecting these -- Another division -- Justice considered absolutely; then in various respects.
IN this treatise we are to discourse of God and of his justice, the most illustrious of all the divine perfections, but especially of his vindicatory justice; f315 of the certainty of which I most firmly believe that all mankind will, one time or other, be made fully sensible, either by faith in it here, as revealed in the word, or by feeling its effects, to their extreme misery, in the world hereafter, <450208>Romans 2:8,9, 12; 2<530107> Thessalonians 1:7-9. But as the human mind is blind to divine light, and as both our understandings and tongues are inadequate to conceive of God aright and to declare him (hence that common and just observation, that it is an arduous thing to speak of God aright), [and much darkness rests upon divine things], f316 that we may handle so important a subject with that reverence and perspicuity wherewith it becomes it to be treated, we must chiefly depend on His aid who was "made the righteousness f317 of God for us," himself "God blessed for ever," 1<460130> Corinthians 1:30; 2<470521> Corinthians 5:21; <450905>Romans 9:5. But whatever I have written, and whatever I have asserted, on this subject, whether I have written and asserted it with modesty, sobriety, judgment, and humility, must be left to the decision of such as are competent judges.
We think proper to divide this dissertation into two parts. In the FIRST PART, which contains the body of our opinion, after having premised some general descriptions of divine justice, I maintain sin-punishing justice to be natural, and in its exercise necessary, to God. The truth of this assertion forms a very distinguished part of natural theology. The defense of it, to the best of my abilities, both against Socinians, who bitterly oppose it, as well as against certain of our own countrymen, who, in defiance of all truth, under a specious pretext, support the same pernicious scheme with them, shall be the subject of the LATTER PART.
668
In almost all ages there have existed some who have denied the being of a God, although but very few, and these the most abandoned. f318 And as mankind, for the most part, have submitted to the evidence of a divine existence, so there never has existed one who has ever preferred an indictment of injustice against God, or who hath not declared him to be infinitely just. f319 The despairing complaints of some in deep calamities, the unhallowed expostulations of others at the point of death, do not bespeak the real sentiments of the man, but the misery of his situation: as, for instance, that expostulation of Job, Job<181003> 10:3, "Is it good unto thee that thou shouldest oppress?" and among the Gentiles, that of Brutus, "O wretched virtue! how mere a nothing art thou, but a name!" and that furious exclamation of Titus when dying, related by Suetonius, f320 "who, pulling aside his curtains, and looking up to the heavens, complained that his life was taken from him undeservedly and unjustly." Of the same kind was that late dreadful epiphonema f321 of a despairing Italian, related by Mersennus, f322 who, speaking of God and the devil, in dread contempt of divine justice, exclaimed, "Let the strongest take me."
But as "the judgments of God are unsearchable, and his ways past finding out," <451133>Romans 11:33, those who have refused to submit to his absolute dominion and supreme jurisdiction (some monstrous human characters) have been hardy enough to assert that there is no God, rather than venture to call him unjust. Hence that common couplet: --
"Marmoreo tumulo Licinus jacet, at Cato parvo, Pompeius nullo; credimus esse deos ?"
"Licinus lies buried in a marble tomb, Cato in a mean one, Pompey has none; -- can we believe that there are gods?"
And hence Ulysses is introduced by Euripides, expressing his horror of the gormandizing of the man-devouring Cyclops, in these verses: -- f323
"O Jupiter, behold such violations of hospitality; for if thou regardest them not, Thou art in vain accounted Jupiter, for thou canst be no god."
Beyond any doubt, the audacity of those abandoned triflers, who would wish to seem to act the mad part with a show of reason, is more akin to the madness of atheism than to the folly of ascribing f324 to the God whom
669
they worship and acknowledge such attributes as would not only be unworthy but disgraceful to him. Protagoras, f325 therefore, not comprehending the justice of God in respect of his government, hath written, "With regard to the gods, I do not know whether they exist or do not exist." Yet, even among the Gentiles themselves, and those who were destitute of the true knowledge of the true God (for they, in some sense, were without God in the world), writers, of whom Seneca f326 and Plutarch were the most distinguished, have not been wanting who have endeavored, by serious and forcible arguments, to unravel the difficulty respecting the contrary lots of good and bad men in this life. Our first idea, therefore, of the Divine Being, and the natural conceptions of all men, demand and enforce the necessity of justice being ascribed to God. f327 To be eloquent, then, in so easy a cause, or to triumph with arguments on a matter so universally acknowledged, we have neither leisure nor inclination. What, and of what kind, the peculiar quality and nature of sin-punishing justice is, shall now be briefly explained. And that we may do this with the greater perspicuity and force of evidence, a few observations seem necessary to be premised concerning justice in general, and its more commonly received divisions.
The philosopher Aristotle, long ago, as is well known, hath divided justice into universal and particular. Concerning the former, he says that he might compare it to the celebrated saying, "In justice every virtue is summarily comprehended," Ethic. ad Nicom., lib. 5. cap. 1,2; and he affirms that it in no wise differs from virtue in general, unless in respect of its relation to another being.
But he says that particular justice is a part thereof under the same name, which he again distinguishes into distributive and commutative. f328 The schoolmen, f329 too, agreeing with him (which is rather surprising), divide the divine justice into universal and particular; for that excellence, say they, is spoken of God and man by way of analogy. f330 Nor is it like that bird mentioned by Homer, which goes by a double name, by one among mortals, by another among the immortals, --
"The gods call it Chalcis, but men Cumindis," Hom.; --
but is understood as existing in God principally, as in the first analogized f331 being. Nor do later divines dissent from them; nay, all of them who
670
have made the divine attributes the subject of their contemplations have, by their unanimous voice, approved of this distinction, and given their suffrages in its favor. f332
But, farther, they assert that particular justice, in respect of its exercise, consists either in what is said or in what is done. That which is displayed in things said, in commands, is equity; in declarations, truth; -- both which the holy Scriptures (<450117>Romans 1:17, 3:21; <150915>Ezra 9:15; <160908>Nehemiah 9:8; <050408>Deuteronomy 4:8; <19B907>Psalm 119:7; <580610>Hebrews 6:10; 2<550408> Timothy 4:8; 2<530105> Thessalonians 1:5.) do sometimes point out under the title of Divine Justice. But the justice which respects things done is either that of government, or jurisdiction or judgment; and this, again, they affirm to be either remunerative or corrective, but that corrective is either castigatory or vindicatory. With the last member of this last distinction I begin this work; and yet, indeed, although the most learned of our divines, in later ages, have assented to this distribution of divine justice into these various significations, it seems proper to me to proceed in a manner somewhat different, and more suited to our purpose.
I say, then, that the justice of God may be considered in a twofold manner: -- First, Absolutely, and in itself. Secondly, In respect of its egress and exercise.
First, The justice of God, absolutely considered, is the universal rectitude and perfection of the divine nature; for such is the divine nature antecedent to all acts of his will and suppositions of objects towards which it might operate. This excellence is most universal; nor, from its own nature, as an excellence, can it belong f333 to any other being.
Secondly, It is to be viewed with respect to its egress and exercise. And thus, in the order of nature, it is considered as consequent, or at least as concomitant, to some acts of the divine will, assigning or appointing to it a proper object. Hence, that rectitude, which in itself is an absolute property of the divine nature, is considered as a relative and hypothetical f334 attribute, and has a certain habitude to its proper objects.
That is to say, this rectitude, or universal justice, has certain egresses towards objects out' of itself, in consequence of the divine will, and in a manner agreeable to the rule of his supreme right and wisdom, -- namely,
671
when some object of justice is supposed and appointed (which object must necessarily depend on the mere good pleasure of God, because it was possible it might never have existed at all, God, notwithstanding, continuing just and righteous to all eternity). And these egresses are twofold: --
1. They are absolute and perfectly free, -- namely, in words.
2. They are necessary, -- namely, in actions.
For the justice of God is neither altogether one of that kind of perfections which create and constitute an object to themselves, as power and wisdom do, nor of that kind which not only require an object for their exercise, but one peculiarly affected and circumstanced, as mercy, patience, and forbearance do; but may be considered in both points of view, as shall be more fully demonstrated hereafter.
1. For the first, it has absolute egresses in words (constituting, and, as it were, creating an object to itself); as, for instance, in words of legislation, and is then called equity; or in words of declaration and narration, and is then called truth. Both these f335 I suppose for the present to take place absolutely and freely. Whether God hath necessarily prescribed a law to his rational creatures, at least one accompanied with threats and promises, is another consideration.
2. There are respective egresses of this justice in deeds, and according to the distinctions above mentioned; -- that is to say, it is exercised either in the government of all things according to what is due to them by the counsel and will of God, or in judgments rewarding or punishing, according to the rule of his right and wisdom; which also is the rule of equity in legislation, and of truth in the declarations annexed. In respect of these, f336 I call the egresses of the divine justice necessary, and such that they could not possibly be otherwise; which, by divine help, I shall prove hereafter: and this is the same as saying that vindicatory justice is so natural to God, that, sin being supposed, he cannot, according to the rule of his right, wisdom, and truth, but punish it. But antecedent to this whole exercise of the divine justice, I suppose a natural right, which indispensably requires the dependence and moral subjection of the rational creature, in God, all
672
the egresses of whose justice, in words, contain an arrest of judgment till farther trial, in respect of the object.
It now, then, appears that all these distinctions of divine justice respect it not as considered in itself, but its egresses and exercise only; to make which clear was the reason that I departed from the beaten track. Nay, perhaps it would be a difficult matter to assign any virtue to God but in the general, and not as having any specific ratio f337 of any virtue. But that which answers to the ratio of any particular virtue in God consists in the exercise of the same. For instance: mercy is properly attributed to God, so far as it denotes the highest perfection in the will of God, the particular ratio or quality of which, -- namely, a disposition of assisting the miserable, with a compassion of their misery, -- is found not altogether as to some, as to others altogether and only, in the exercise of the abovementioned perfection; f338 but it is called a proper attribute of God, because by means of it some operation is performed agreeable to the nature of God, which, in respect of his other attributes, his will would not produce. This kind, therefore, of the divine attributes, because they have proper and formal objects, thence only derive their formal and specific ratios. But all these observations upon justice must be briefly examined and explained, that we may arrive at the point intended.
673
CHAPTER 2.
The universal justice of God -- The idle fancies of the schoolmen -- The arguments of Durandus against commutative justice -- Suarez's censure of the scholastic reasonings -- His opinion of divine justice -- The examination of it -- A description of universal justice from the sacred writings -- A division of it in respect of its egress -- Rectitude of government in God, what, and of what kind -- Definitions of the philosophers and lawyers -- Divisions of the justice of government -- A caution respecting these -- Vindicatory justice -- The opinions of the partisans -- An explication of the true opinion -- Who the adversaries are -- The state of the controversy farther considered.
WE are first, then, briefly to treat of the universal justice of God, or of his justice considered in itself and absolutely, which contains in it all the divine excellencies. The schoolmen, treading in the steps of the philosophers, who have acknowledged no kind of justice which has not naturally some respect to another object, are for the most part silent concerning this justice. And once, by the way, to take notice of these [hair-splitters], on this, as almost on every other subject, they are strangely divided. Duns Scotus, Durandus, and Paludamus deny that there is commutative justice in God. f339
For the Master of the Sentences himself calls God an impartial and just distributer, but says not a word of commutation. Thomas Aquinas f340 and Cajetan do the same; though the latter says "that some degree of commutative justice is discernible." So also Ferorariensis, on the same place; and Sotus, in the third book of his treatise, "Of Nature and Grace," chap. 7. Durandus, in particular, contends, with many arguments, that this kind of justice ought not to be assigned to God; -- first, Because that this justice observes an equality between the thing given and received, which cannot be the case between us and God; -- and, secondly, Because that we cannot be of any service to him (which he proves from <451135>Romans 11:35; Job<182203> 22:3, 35:7; <421710>Luke 17:10), whereby he can be bound to make an equality with us by virtue of commutation; -- and, thirdly, Because that we cannot make an equal return to God for benefits received; -- and,
674
finally, That as there is no proper commutative justice between a father and his children, according to Aristotle's f341 opinion, much less can it subsist between God and us.
But the same Durandus likewise denies to God distributive justice, f342 because he is not indebted to any one. He, however, acknowledges some mode of distributive justice, and Pesantius f343 follows his opinion.
But Gabriel, on the same f344 distinction, asserts commutative justice to be inherent in God; for there is a certain equality, as he says, between God and man, from the acceptation of God the receiver. Proudly enough said, indeed!
But what shall we say of these triflers? They resemble those advocates in Terence, whose opinion, after Demipho, embarrassed by the cheats of Phormio the sycophant, had asked, he exclaims, "Well done, gentlemen; I am now in a greater uncertainty than before!" so intricate were their answers, and resembling the practices of the Andabatae. f345
Hence, Francis Suarez himself, after he had reviewed the opinions of the schoolmen concerning the justice of God, bids adieu to them all, declaring, "That the expressions of Scripture had greater weight with him than their philosophic human arguments," Opusc. 6. de Just. Div. sec. 1. But with much labor and prolixity he insists that both distributive and commutative justice are to be ascribed to God that so he might pave the way for that rotten fiction concerning the merits of Roman Catholics with God, -- a doctrine which, were even all his suppositions granted, appears not to follow, much less to be confirmed. f346 This opinion of Suarez concerning vindicatory justice, as it is deservedly famous in scholastic theology, we think proper to lay before you in few words.
In his discourses concerning the justice of God, f347 he contends that the affection f348 of punishing, which he calls "a perfection elicitive f349 of the act of punishing," is properly and formally inherent in God; and it is so because it hath a proper object, namely, to punish the guilt of sin, which is honorable; nor does it include any imperfection; and, therefore, that some formal and proper divine attribute ought to correspond to that effect.
He farther maintains that this affection of punishing is neither commutative nor distributive justice. His conclusions here I do not
675
oppose, though I cannot approve of many of his reasonings and arguments. In fine, he contends that vindicatory justice in God is the same with universal, or legal, or providential justice, which we call the justice of government. But he makes a dishonorable and base conclusion from a distinction about the persons punished, namely, into such as are merely passive sufferers, and such as spontaneously submit themselves to punishment, that they may satisfy the punitory justice of God; reasoning in such a manner, that after he has forced the whole doctrine concerning the commutative and distributive justice of God to become subservient to that sacrilegious and proud error concerning the merits of man with God, and even of one from the supererogation of another, f350 he strenuously endeavors to establish a consistency between this doctrine of vindicatory justice and a fiction not less impious and disgraceful to the blood of Christ, which "cleanseth us from all sin," about penal satisfaction, to be performed by such ways and means as God hath never prescribed, or even thought of.
"Ut turpiter atrum Desinat in piscem mulier formosa superne." -- Hor.
Dismissing these bunglers (who know not the righteousness of God), then, from our dissertation, let us attend to the more sure word of prophecy. That word everywhere asserts God to be just, and possessed of such justice as denotes the universal rectitude and perfection of his divine nature. His essence is most wise, most perfect, most excellent, most merciful, most blessed; that, in fine, is the justice of God, according to the Scriptures, namely, considered absolutely and in itself. Nor would the holy Scriptures have us to understand any thing else by divine justice than the power and readiness of God to do all things rightly and becomingly, according to the rule of his wisdom, goodness, truth, mercy, and clemency. Hence the above-mentioned sophists agree that justice, taken precisely and in itself, and abstracting it from all human imperfections, simply means perfection without intrinsic imperfection; for it is not a virtue that rules the passions, but directs their operations.
Hence it presides, as it were, in all the divine decrees, actions, works, and words, of whatsoever kind they be. There is no egress of the divine will, no work or exercise of providence, though immediately and distinctly
676
breathing clemency, mercy, anger, truth, or wisdom, but in respect thereof God is eminently said to be just, and to execute justice. Hence, <235106>Isaiah 51:6, he is said to be just in bringing salvation; <450325>Romans 3:25,26, just in pardoning sin; <661605>Revelation 16:5,6, just in avenging and punishing sin; <450305>Romans 3:5,6, just in all the exercises of his supreme right and dominion, Job<183412> 34:12-14; <450914>Romans 9:14,15,18, he is just in sparing according to his mercy; just in punishing according to his anger and wrath. In a word, whatsoever, by reason of his right, he doeth or worketh "according to the counsel of his will," whatever proceeds from his faithfulness, mercy, grace, love, clemency, anger, and even from his fury, is said to be done by, through, and because of his justice, as the perfection inducing to, or the cause effecting and procuring, such operations. It is evident, then, that justice, universally taken, denotes the highest rectitude of the divine nature, and a power and promptitude of doing all things in a manner becoming and agreeable to his wisdom, goodness, and right.
The more solemn egresses of this justice, to which all particular acts may be easily reduced, have been already pointed out; but equity in legislation, fidelity and truth in threatenings and promises annexed to it, in which God is often said to be just, and to execute justice, I think maybe passed over, as being too remote from our purpose. But as it appears that some light may be thrown on this subject which we are now treating of, from the consideration of the relation of rectitude and divine wisdom, that is, of universal justice, to government and judgment, we must say a few words on that head.
But rectitude of government, to which that justice analogically corresponds, is that which philosophers and civilians unanimously agree to be the highest excellence, though they have variously described it. Aristotle calls it "a habit by which men are capable of doing just things, and by which they both will and do just things;" f351 attributing to it aptitude, will, and action. Cicero calls it "an affection of the mind, giving to every one his due;" f352 understanding by "affection" not any passion of the mind, but a habit. The civilians understand by it "a constant and perpetual will, assigning to every one his due." The propriety of their definition we leave to themselves. That "constant and perpetual will" of theirs is the same as the " habit" of the philosophers; which, whether it be the proper genus f353 of this virtue, let logicians determine. Again; as they
677
constantly attribute three acts to right, which is the object of justice, -- namely, "to live honestly, to hurt nobody, and to give every one his due," -- how comes it to pass that they define justice by one act, when doubtless it respects all right? therefore it is, they say, that to give every one his due is not of the same extent in the definition of justice and in the description of the acts of right.
But let them both unite in their sentiments as they please, neither the "habit" or "affection" of the philosophers, nor the "living honestly and hurting nobody" of the civilians, can be assigned to God; for in ascribing the perfection of excellencies to him, we exclude the ratio of habit or quality, properly so called, and every material and imperfect mode of operation. He must be a mortal man, and subject to a law, to whom these things apply.
Moreover, those (I speak of our own countrymen) who divide this justice of government into commutative and distributive rob God entirely of the commutative, which consists in a mutual giving and receiving. For, "Who hath first given to him?" "Who maketh thee to differ from another?" "He giveth not account of any of his matters." But distributive, which belongs to him as the supreme governor of all things, who renders to every one his due, is proper to himself alone. This we have above asserted to be the justice of government or judgment. Of this justice of government frequent mention is made in the sacred writings. It is that perfection of the Divine Being whereby he directs all his actions in governing and administering created things, according to the rule of his rectitude and wisdom. But this excellence, or habitude for action, in no wise differs from universal justice, unless in respect of its relation to another being. But what is a law to us, in the administration of things, in God is his right, in conjunction with his most wise and just will; for God, as it is said, is a law unto himself. To this justice are these passages to be referred, <360305>Zephaniah 3:5; 2<141206> Chronicles 12:6; <190709>Psalm 7:9; <241201>Jeremiah 12:1; 2<550408> Timothy 4:8, with almost innumerable others. But in all the effects and egresses of this justice God is justified, not from the reason of things, but from his dominion and supreme right. Thus, Job<181414> 14:14, 33:12, 34:12-15. And this is the first egress of the divine rectitude in works.
678
The other egress of this justice is in judgment, the last member of the divisions of which, above mentioned, -- namely, that by which God punishes the crimes of rational beings, to whom a law hath been given, according to the rule of his right, -- is the vindicatory justice of which we are treating.
Here again, reader, I would wish to put you in mind that I by no means assert many species of universal justice, or, so to speak, particular or special justices, as distinct perfections in God, which others seem to do, but one only, -- namely, the universal and essential rectitude of the divine nature variously exercised; and therefore I maintain that this vindicatory justice is the very rectitude and perfection of the Deity.
Some of the schoolmen, however, agree with me in opinion; for Cajetan f354 upon Thomas grants that vindicatory justice in a public person differs nothing from legal and universal justice; although he maintains that there is a peculiar species of justice in a private person, -- a position which, I confess, I do not understand, since punishment, considered as punishment, is not the right of a private person. God certainly does not punish us as being injured, but as a ruler and judge. But again, concerning this justice, another question arises, Whether it be natural to God, or an essential attribute of the divine nature, -- that is to say, such that, the existence of sin being admitted, God must necessarily exercise it, because it supposes in him a constant and immutable will to punish sin, so that while he acts consistently with his nature he cannot do otherwise than punish and avenge it, -- or whether it be a free act of the divine will, which he may exercise at pleasure? On this point theologians are divided. We shall consider what has been determined on the matter by the most notorious enemies of divine truth, and especially by those of our own times.
1. Then, they own, "That such a kind of justice is applicable f355 to God, which were he always inclined to exercise, he might, consistently with right, destroy all sinners without waiting for their repentance, and so let no sin pass unpunished."
2. "That he will not pardon any sins but those of the penitent." Nor do they deny, so far as I know, --
679
3. "That God hath determined the punishment of sin by the rule of his right and wisdom." But they deny, --
1. That perfection by which God punishes sins either to be his justice or to be so called in Scripture, but only anger, fury, or fierce indignation, -- expressions denoting in the clearest manner the freedom of the divine will in the act of punishing; although some of Socinus' followers, among whom is Crellius, have declared openly against him on this point. Again, they deny, --
2. That there is any such attribute in God as requires a satisfaction for sins, which he is willing to forgive, but maintain that he is entirely free to "yield up his claim of right," as they phrase it, at pleasure; that, therefore, divine justice ought, by no means, to be reckoned among the causes of Christ's death. Nay more, say they, "Such a kind of justice may be found in the epistles of Iscariot to the Pharisees" (they are the words of Gitichius ad Luc.), "but is not to be found in the holy Scriptures."
Such are the opinions of those concerning whom we are disputing at this present day, whether they be heretics because they are not Christians. Between their sentiments and ours on this point there is the widest difference; for we affirm the justice by which God punishes sin to be the very essential rectitude of Deity itself, exercised in the punishment of sins, according to the rule of his wisdom, and which is in itself no more free than the divine essence.
This kind of justice Faustus Socinus opposes with all his might in almost all his writings, but especially in his Theological Lectures of the Savior, book 1. chap. 1, etc.; Moscorovius, also, on the Racovian Catechism, chap. 8. quest. 19; Ostorodius, a most absurd heretic, in his Institutions, chap. 31., and in his Disputations to Tradelius; Volkelius, of the True Religion, book 5. chap. 21; also Crellius, the most acute and learned of all the adversaries, in that book which he wished to have prefixed to the Dissertations of Volkelius, chap. 28, and in his Vindications against Grotius, chap. 1; in a little work, also, entitled, "Of the Causes of the Death of Christ," chap. 16. He pursued the same object in almost all his other writings, both polemical and dogmatical, and likewise in his commentaries ; -- a very artful man, and one that employed very great diligence and learning in the worst of causes. Michael Gitichius has the
680
same thing in view in his writings against Paraeus, and in his dispute with Ludovicus Lucius in defense of his first argument; -- a most trifling sophist, a mere copyist of Socinus, and a servile follower of his master. Of mightier powers, too, rise up against us Valentinus Smalcius against Franzius; and (who is said to be still alive) the learned Jonas Schlichtingius. All these, with the rest of that herd, place all their hopes of overturning the doctrine of the satisfaction of Christ in opposing this justice.
But these are not the only adversaries we have to do with: there are others, pious, worthy, and very learned divines, who, respecting the point of Christ's satisfaction, are most strictly orthodox, and who, though they cannot find in their hearts directly to deny that such an attribute or power is essential to God, yet maintain all its egresses and its whole exercise respecting sin to be so free and dependent on the mere free motion and good pleasure of the divine will, that should not that oppose, God might by his nod, by his word, without any trouble, by other modes and ways besides the satisfaction of Christ, if it only seemed proper to his wisdom, take away, pardon, and make an end of sin, without inflicting any penalty for the transgression of his law; and this, it is said, was the opinion of Augustine. By which, I will say, rash and daring assertion, -- be it spoken without offense, for they are truly great men, -- by their nod and breath, they suspend and disperse the very strongest arguments by which the adversaries feel themselves most hardly pushed, and by which the belief of Christ's satisfaction is strongly supported, and deliver up our most holy cause, I had almost said defenceless, to be the sport of the Philistines. Nay, not very long ago, it has been discovered and lamented by the orthodox, that very considerable assistance has been imprudently given by a learned countryman of our own to these aliens, who defy the armies of the living God. "For if we could but get rid of this justice, even if we had no other proof," says Socinus, "that human fiction of Christ's satisfaction would be thoroughly exposed, and would vanish," Soc. of the Savior, book 3. chap. 1, etc.
Of our own countrymen, the only one I know is Rutherford, a Scotch divine, who roundly and boldly asserts "punitive justice to be a free act of the divine will." Nor is he.content with the bare assertion, but, supported chiefly by his arguments to whom the schoolmen are so much indebted, he
681
defends the fallacy against both Cameron and Voetius, those two thunderbolts of theological war; though, in my opinion, neither with a force of argument nor felicity of issue equal to his opponents. But both the one and the others grant that God hath decreed to let no sin pass unpunished without a satisfaction; but that decree being supposed, with a law given, and a sanction of the same by threatenings, that a satisfaction was necessary. But that punitive justice necessarily requires the punishment of all sins, according to the rule of God's right and wisdom, this is what they deny, and endeavor to overturn.
But to me these arguments are altogether astonishing, -- namely, "That sin-punishing justice should be natural to God, and yet that God, sin being supposed to exist, may either exercise it or not exercise it." They may also say, and with as much propriety, that truth is natural to God, but, upon a supposition that he were to converse with man, he might either use it or not; or, that omnipotence is natural to God, but upon a supposition that he were inclined to do any work without himself, that it were free to him to act omnipotently or not; or, finally, that sin-punishing justice is among the primary causes of the death of Christ, and that Christ was set forth as a propitiation to declare his righteousness, and yet that that justice required not the punishment of sin, for if it should require it, how is it possible that it should not necessarily require it, since God would be unjust if he should not inflict punishment? Or farther, they might as well assert that God willed that justice should be satisfied by so many and such great sufferings of his Son Christ, when that justice required no such thing; nay more, that setting aside the free act of the divine will, sin and no sin are the same with God, and that man's mortality hath not followed chiefly as the consequence of sin, but of the will of God. These and such like difficulties I leave to the authors of this opinion (for they are very learned men) to unravel; as to myself, they fill me with confusion and astonishment.
But this I cannot forbear to mention, that those very divines who oppose our opinion, when hard pushed by their adversaries, perpetually have recourse in their disputations to this justice as to their sacred anchor, f356 and assert that without satisfaction God could not pardon sin consistently with his nature, justice and truth. But as these are very great absurdities, it would have seemed strange to me that any men of judgment and orthodoxy
682
should have been so entangled in some of these sophisms as to renounce the truth on their account, unless I had happened at one time myself to fall into the same snare; which, to the praise and glory of that truth, of which I am now a servant, I freely confess to have been my case.
But to avoid mistakes as much as possible in discussing the nature of this justice, we will make the following observations: --
1. There are some attributes of Deity which, in order to their exercise, require no determined object antecedent to their egress; of this kind are wisdom and power. These attributes, at least as to their first exercise, must be entirely free, and dependent on the mere good pleasure of God only; so that antecedent to their acting, the divine will is so indifferent as to every exercise of them, on objects without himself, that he might even will the opposite. But if we suppose that God wills to do any work without himself, he must act omnipotently and wisely.
There are, again, some attributes which can in no wise have an egress or be exercised without an object predetermined, and, as it were, by some circumstances prepared for them. Among these is punitive justice, for the exercise of which there would be no ground but upon the supposition of the existence of a rational being and its having sinned; but these being supposed, this justice must necessarily act according to its own rule.
2. But that rule is not any free act of the divine will, but a supreme, intrinsic, natural right of Deity, conjoined with wisdom, to which the entire exercise of this justice ought to be reduced. Those men entirely trifle, then, who, devising certain absurd conclusions of their own, annex them to a supposition of the necessity of punitive justice, as to its exercise: as, for instance, that God ought to punish sin to the full extent of his power, and that he ought to punish every sin with eternal punishment; and that, therefore, he must preserve every creature that sins to eternity, and that he cannot do otherwise. I say they trifle, for God does not punish to the utmost extent of his power, but so fax as is just; and all modes and degrees of punishment are determined by the standard of the divine right and wisdom.
683
Whether that necessarily require that every sin should be punished with eternal punishment, let those inquire who choose. "Nobis non licet esse tam disertis."
3. But the existence of a rational creature, and the moral dependence which it has, and must have, upon God, being supposed, the first egress of this justice is in the constitution of a penal law; not as a law which, as was before observed, originates from the justice of government, but as a penal law.
For if such a law were not made necessarily, it might be possible that God should lose his natural right and dominion over his creatures, and thus he would not be God; or, that right being established, that the creature might not be subject to him, which implies a contradiction not less than if you were to say that Abraham is the father of Isaac, but that Isaac is not the son of Abraham: for in case of a failure in point of obedience (a circumstance which might happen, and really hath happened), that dependence could be continued in no way but through means of a vicarious punishment, and there must have been a penal law constituted necessarily requiring that punishment. Hence arises a secondary right of punishing, which extends to every amplification of that penal law, in whatever manner made. But it has a second egress, in the infliction of punishment.
4. And here it is to be remarked, that this justice necessarily respects punishment in general, as including in it the nature of punishment, and ordaining such a vindication of the divine honor as God can acquiesce in: not the time or degrees, or such like circumstances of punishment, yea, not this or that species of punishment; for it respects only the preservation of God's natural right and the vindication of his glory, both which may be done by punishment in general, however circumstanced. A dispensation, therefore, with punishment (especially temporary punishment), by a delay of time, an increase or diminution of the degree, by no means prejudiceth the necessity of the exercise of this justice, which only intends an infliction of punishment in general.
5. But, again, though we determine the egresses of this justice to be necessary, we do not deny that God exercises it freely; for that necessity doth not exclude a concomitant liberty, but only an antecedent indifference. This only we deny, -- namely, that supposing a sinful creature, the will of
684
God can be indifferent (by virtue of the punitive justice inherent in it) to inflict or not inflict punishment upon that creature, or to the volition of punishment or its opposite. The whole of Scripture, indeed, loudly testifies against any such indifference, nor is it consistent with God's supreme right over his creatures; neither do they who espouse a different side contend with a single word brought from the Scriptures. But that God punishes sins with a concomitant liberty, because he is of all agents the most free, we have not a doubt. Thus, his intellectual will is carried towards happiness by an essential inclination antecedent to liberty, and notwithstanding it wills happiness with a concomitant liberty: for to act freely is the very nature of the will; yea, it must necessarily act freely.
Let our adversaries, therefore, dream as they please, that we determine God to be an absolutely necessary agent when he is a most free one, and that his will is so circumscribed, by some kind of justice which we maintain, that he cannot will those things which, setting the consideration of that justice aside, would be free to him; for we acknowledge the Deity to be both a necessary and free agent, -- necessary in respect of all his actions internally, or in respect of the persons in the Godhead towards one another. The Father necessarily begets the Son, and loves himself. As to these and such like actions, he is of all necessary agents the most necessary. But in respect of the acts of the divine will which have their operations and effects upon external objects, he is an agent absolutely free, being one "who worketh all things according to the counsel of his own will." But of these acts there are two kinds; for some are absolute, and admit no respect to any antecedent condition.
Of this kind is his purpose of creating the world, and in it rational creatures, properly adapted to know and obey the Creator, Benefactor, and Lord of all. In works of this kind God hath exercised the greatest liberty. His infinitely wise and infinitely free will is the fountain and origin of all things; neither is there in God any kind of justice, or any other essential attribute, which could prescribe any limits or measure to the divine will. But this decree of creating being supposed, the divine will undergoes a double necessity, so to speak, both in respect of the event and in respect of its manner of acting: for in respect of the event, it is necessary, from the immutability of God, that the world should be created; and in respect of the manner of doing it, that it should be done
685
omnipotently, because God is essentially omnipotent, and it being once supposed that he wills to do any work without himself, he must do it omnipotently. Yet, notwithstanding these considerations, in the creation of the world God was entirely a free agent; he exercised will and understanding in acting, although the choice of acting or not acting, and of acting in one particular way or another, is taken away by his immutability and omnipotence.
There is another kind of the acts of the divine will which could have no possible existence but upon a condition supposed.
This kind contains the egresses and exercise of those attributes which could not be exercised but upon a supposition of other antecedent acts, of which we have treated before. Of this kind are all the acts of the divine will in which justice, mercy, etc., exert their energy. [But these attributes of the divine nature are either for the purpose of preserving or continuing to God what belongs to him of right, supposing that state of things which he hath freely appointed, or for bestowing on his creatures some farther good. Of the former kind is vindicatory justice; which, as it cannot be exercised but upon the supposition of the existence of a rational being and of its sin, so, these being supposed, the supreme right and dominion of the Deity could not be preserved entire unless it were exercised. Of the latter kind is sparing mercy, by which God bestows an undeserved good on miserable creatures; for, setting aside the consideration of their misery, this attribute cannot be exercised, but that being supposed, if he be inclined to bestow any undeserved good on creatures wretched through their own transgression, he may exercise this mercy if he will. But again; in the exercise of that justice, although, if it were not to be exercised, according to our former hypothesis, God would cease from his right and dominion, and so would not be God, still he is a free and also an absolutely necessary agent; for he acts from will and understanding, and not from an impetus of nature only, as fire burns. And he freely willed that state and condition of things; which being supposed, that justice must necessarily be exercised. Therefore, in the exercise of it he is not less free than in speaking; for supposing, as I said before, that his will were to speak anything, it is necessary that he speak the truth. Those loud outcries, therefore, which the adversaries so unseasonably make against our opinion, as if it determined God to be an absolutely necessary agent, in his operations ad
686
extra, entirely vanish and come to naught. But we will treat more fully of these things when we come to answer objections.
Finally, let it be observed that the nature of mercy and justice are different in respect of their exercise: for between the act of mercy and its object no natural obligation intervenes; for God is not bound to any one to exercise any act of mercy, neither is he bound to reward obedience, for this is a debt due from his natural right, and from the moral dependence of the rational creature, and indispensably thence arising. But between the act of justice and its object a natural obligation intervenes, arising from the indispensable subordination of the creature to God; which, supposing disobedience or sin, could not otherwise be secured than by punishment. Nor is the liberty of the divine will diminished in any respect more by the necessary egresses of divine justice than by the exercise of other attributes; for these necessary egresses are the consequence, not of an absolute but of a conditional necessity, -- namely, a rational creature and its sin being supposed, and both existing freely in respect of God, but the necessary suppositions being made, the exercise of other perfections is also necessary; for it being supposed that God were disposed to speak with man, he must necessarily speak according to truth.
687
CHAPTER 3.
A series of arguments in support of vindicatory justice -- First, from the Scriptures -- Three divisions of the passages of Scripture -- The first contains those which respect the purity and holiness of God -- The second, those which respect God as the judge -- What it is to judge with justice -- The third, those which respect the divine supreme right. A second argument is taken from the general consent of mankind -- A threefold testimony of that consent -- The first from the Scriptures -- Some testimonies of the heathens -- The second from the power of conscience -- Testimonies concerning that power -- The mark set upon Cain -- The expression of the Emperor Adrian when at the point of death -- The consternation of mankind at prodigies -- The horror of the wicked, whom even fictions terrify -- Two conclusions -- The third testimony, from the confession of all nations -- A vindication of the argument against Rutherford -- The regard paid to sacrifices among the nations -- Different kinds of the same -- Propitiatory sacrifices -- Some instances of them.
THESE preliminaries being thus laid down, to facilitate our entrance on the subject, I proceed to demonstrate, by a variety of arguments, both against enemies and against friends from whom I dissent, that this punitive justice is natural to God, and necessary as to its egresses respecting sin. But because, since the entrance of sin into the world, God hath either continued or increased the knowledge of himself, or accommodated it to our capacities by four ways, -- namely, by the written word, by a rational conscience, by his works of providence, and, lastly, by the person of Jesus Christ, his only-begotten Son, and by the mystery of godliness manifested in him, -- we will show that by each of these modes of communication he hath revealed and made known to us this his justice.
I. Our first argument, then, is taken from the testimony of the sacred
writings, which, in almost numberless places, ascribe this vindicatory justice to God.
688
The passages of holy Scripture which ascribe this justice to God may be classed under three divisions. The first contains those which certify that the purity and holiness of God hostilely oppose and detest sin. Whether holiness or purity be an attribute natural to God, and immutably residing in him, has not yet been called in question by our adversaries. They have not yet arrived at such a pitch of madness. But this is that universal perfection of God, which, when he exercises [it] in punishing the transgressions of his creatures, is called vindicatory justice; for whatever there be in God perpetually inherent, whatever excellence there be essential to his nature, which occasions his displeasure with sin, and which necessarily occasions this displeasure, this is that justice of which we are speaking.
But here, first, occurs to us that celebrated passage of the prophet Habakkuk, <350113>Habakkuk 1:13, "Thou art of purer eyes than to behold evil, and canst not look on iniquity." The prophet here ascribes to God the greatest detestation, and such an immortal hatred of sin that he cannot look upon it, but, with a wrathful aversion of his countenance, abominates and dooms it to punishment. But perhaps God thus hates sin because he wills to do so, and by an act of his will entirely free, though the state of things might be changed without any injury to him or diminution of his essential glory. But the Holy Spirit gives us a reason very different from this, namely, -- the purity of God's eyes: "Thou art of purer eyes than to behold evil." But there is no one who can doubt that the prophet here intended the holiness of God. The incomprehensible, infinite, and most perfect holiness or purity of God is the cause why he hates and detests all sin; and that justice and holiness are the same, as to the common and general notion of them, we have shown before.
Of the same import is the admonition of Joshua in his address to the people of Israel, <062419>Joshua 24:19, "Ye cannot serve the LORD" (that is, he will not accept of a false and hypocritical worship from you): "for he is an holy God; he is a jealous God; he will not forgive your transgressions nor your sins." God, then, will not forgive transgressions, -- that is, he will most certainly punish them, -- because he is most holy. But this holiness is the universal perfection of God, which, when exercised in punishing the sins of the creatures, is called vindicator) justice; that is, in relation to its exercise and effects, for in reality the holiness and justice of God are the
689
same, neither of which, considered in itself and absolutely, differs from the divine nature, whence they are frequently used the one for the other.
Moreover, it is manifest that God meant this holiness in that promulgation of his glorious name, or of the essential properties of his divine nature, made face to face to Moses, <023405>Exodus 34:5-7; which name he had also before declared, chapter 23:7. That non-absolution or punishment denotes an external effect of the divine will is granted; but when God proclaims this to be his name, "The LORD, The LORD God," etc, "that will by no means clear the guilty," he manifestly leads us to the contemplation of that excellence essentially inherent in his nature, which induces him to such an act. But that, by whatever name it be distinguished, in condescension to our capacities, is the justice that we mean.
That eulogium of divine justice by the psalmist, <190504>Psalm 5:4-6, favors this opinion: "For thou art not a God that hath pleasure in wickedness: neither shall evil dwell with thee. The foolish shall not stand in thy sight: thou hatest all workers of iniquity. Thou shalt destroy them that speak leasing: the LORD will abhor the bloody and deceitful man." But those who deny this hatred of sin and sinners, and the disposition to punish them, to be perpetually, immutably, and habitually inherent in God, I am afraid have never strictly weighed in their thoughts the divine purity and holiness.
To the second class may be referred those passages of Scripture which ascribe to God the office of a judge, and which affirm that he judges, and will judge, all things with justice. The first which occurs is that celebrated expression of Abraham, <011825>Genesis 18:25, "Shall not the Judge of all the earth do right?" These are not the words of one who doubts, but of one enforcing a truth acknowledged and confessed among all; a truth upon which the intercession of this faithful friend of God for the pious and just inhabitants of Sodom is founded: for Abraham here ascribes to God the power and office of a just judge; in consequence of which character he must necessarily exercise judgment according to the different merits of mankind. This the words in the preceding clause of the verse, accompanied with a vehement rejection and detestation of every suspicion that might arise to the contrary, sufficiently demonstrate: "That be far from thee to do," -- namely, "to slay the righteous with the wicked." God, then, is a judge, and a just one; and it is impossible for him not to exercise right or
690
judgment. But that justice wherewith he is now endowed, and by which he exerciseth right, is not a free act of his will, (for who would entertain such contemptible thoughts even of an earthly judge?) but a habit or excellence at all times inherent in his nature.
But this supreme excellence and general idea which Abraham made mention of and enforced, the apostle again afterward supports and recommends: <450305>Romans 3:5,6,
"Is God unrighteous who taketh vengeance? God forbid: for then how shall God judge the world?"
Unless he were just, how shall he judge the world? Therefore, this most righteous of all judges exerciseth justice in judging the world "because he is just."
For why should God so often be said to judge the world justly, and in justice, unless his justice were that perfection whence this righteous and just judgment flows and is derived? <441731>Acts 17:31,
"He hath appointed a day, in the which he will judge the world in righteousness by that man whom he hath ordained;"
and in <450205>Romans 2:5, the day of the last judgment is called "the day of wrath and revelation of the righteous judgment of God."
But, again, on this very account the justice of God is celebrated, and he himself, in an especial manner, is said to be just, because he inflicts punishment and exercises his judgments according to the demerits of sinners: <661605>Revelation 16:5,6, "Thou art righteous, O Lord, which art, and wast, and shalt be, because thou hast judged thus. For they have shed the blood of saints and prophets, and thou hast given them blood to drink; for they are worthy."
But all retaliation f357 for a crime proceeds from vindicatory justice; but that God exercises that justice, and is thence denominated just, is evident. `The Holy Spirit establishes this truth in the plainest words, <190904>Psalm 9:4,5, where he gloriously vindicates this justice of God: "Thou hast maintained my right and my cause," says the psalmist; "thou satest in the throne judging right. Thou hast rebuked the heathen, thou hast destroyed the wicked, thou hast put out their name for ever and ever." God
691
exerciseth justice and determines causes as he sits upon his throne, -- that is, as being endowed with supreme judiciary power, -- and that as he is a judge of righteousness, or most righteous judge: <19B9137>Psalm 119:137, "Righteous art thou, O LORD, and upright are thy judgments."
Thirdly, It now remains that we take a view of one or two of those passages of Scripture which, in consideration of this divine justice, assert the infliction of punishment for sin in itself, and as far as relates to the thing itself, to be just. To this purpose is that of the apostle to the Romans, <450132>Romans 1:32, "Who knowing the judgment," or justice, "of God, that they which commit such things are worthy of death." Whatever, or of what kind soever, that justice or right of God may be of which the apostle is speaking, it seems evident that the three following properties belong to it: --
1. That it is universally acknowledged; nay, it is not unknown even to the most abandoned of mankind, and to those schools of every kind of wickedness which the apostle is there describing. Whence they derive this knowledge of the divine law and justice shall be made to appear hereafter.
2. That, it is the cause, source, and rule of all punishments to be inflicted; for this is the right of God, "that those who commit sin are worthy of death." From this right of God it follows that "the wages of" every "sin is death."
3. That, it is natural and essential to God: for although, in respect of its exercise, it may have a handle or occasion from some things external to the Deity, and in respect of its effects may have a meritorious cause, yet in respect of its source and root, it respects himself as its subject, if God be absolutely perfect. If belonging to any other being, it cannot agree to him.
f358
You will say that this right of God is free; but I deny that any right of God which respects his creatures can, as a habit inherent in his nature, be free, though in the exercise of every right God be absolutely free. Neither can any free act of the divine will towards creatures be called any right of Deity; it is only the exercise of some right. But an act is distinguished from its habit or root.
692
And now it appears evident that this right is not that supreme right or absolute dominion of God, which, under the primary notion of a Creator, must be necessarily ascribed to him; for it belongs not to the supreme Lord, as such, to inflict punishment, but as ruler or judge.
The supreme dominion and right of God over his creatures, no doubt, so far as it supposes dependence and obedience, necessarily requires that a vicarious punishment should be appointed in case of transgression or disobedience: but the very appointment of punishment, as well as the infliction of it, flows from his right as the governor; which right, considered with respect to transgressors, is nothing else than vindicatory justice. The apostle, therefore, signifies that that is the justice always resident in God, as a legislator, ruler, and judge of all things; which, by common presumption, even the most abandoned of mankind acknowledge.
To these may be added two other passages which occur in the writings of the same apostle: 2<530106> Thessalonians 1:6,
"Seeing it is a righteous thing with God to recompense tribulation to them that trouble you."
A recompense of tribulation is a real peculiar act of vindicatory justice; but that belongs to God as he is just. Thence the punishment of sin is called in <580202>Hebrews 2:2, "A just recompense of reward;" and by Jude, verse 7, "The vengeance," or justice, "of eternal fire;" because, namely, it follows from that justice of God that such crimes are justly recompensed by such a punishment.
But we will not be farther troublesome in reciting particular proofs; from those already mentioned, and from others equally strong, we thus briefly argue: -- That to that Being whose property it is to "render unto every man according to his deeds," not to clear the guilty, to condemn sinners as worthy of death and to inflict the same upon them, to hate sin, and who will in no wise let sin pass unpunished, and all this because he is just, and because his justice so requires, sin-punishing justice naturally belongs, and that he cannot act contrary to that justice; but the passages of Scripture just now mentioned, with many others, assert that all these properties above recounted belong to and are proper to God, because he is just: therefore, this justice belongs to God, and is natural to him.
693
It matters not what we affirm of vindicatory justice, whether that it be meant of God essentially, and not only denominatively, that it has an absolute name (for it is called "holiness" and "purity"), that we have it expressed both in the abstract and concrete; for, what is more than that, it is affirmed expressly, directly, and particularly, oft-times, in the pan, sages above mentioned, that it requires the punishment of sinners, that it implies a constant and immutable will of punishing every sin according to the rule of divine wisdom and right. f359 Impudent to a high degree indeed, then, must Socinus have been, who hath maintained that that perfection of Deity by which he punisheth sin is not called justice, but always anger or fury. Anger, indeed, and fury, analogically and effectively, belong to justice.
So much for our first argument.
II. The universal consent of mankind furnishes us with a second, from
which we may reason in this manner: "What common opinion and the innate conceptions of all assign to God, that is natural to God; but this corrective justice is so assigned to God: therefore, this justice is natural to God."
The major proposition is evident; for what is not natural to God neither exists in him by any mode of habit or mode of affection, but is only a free act of the divine will, and the knowledge of that can by no means be naturally implanted in creatures; for whence should there be a universal previous conception of an act which might either take place or never take place? No such thing was at the first engraven on the hearts of men, and the fabric of the world teaches us no such thing.
But the minor proposition is established by a threefold proof: --
1. By the testimony of the Scripture;
2. By the testimony of every sinner's conscience; and
3. By that of the public consent of all nations.
First, The holy Scriptures testify that such an innate conception f360 is implanted by God in the minds of men. Thus the apostle to the Romans, <450132>Romans 1:32,
694
"Who knowing the judgment of God, that they which commit such things are worthy of death."
He is here speaking of those nations that were the most forsaken by God, and delivered over to a reprobate mind; yet even to these he ascribes some remaining knowledge of this immutable fight of God, which renders it necessary that "every transgression should receive its just recompense of reward," and that sinners should be deserving of death in such a manner that it would be unworthy of God not to inflict it. That is to say, although the operations of this observing and acknowledging principle should often become very languid, and be even almost entirely overwhelmed by abounding wickedness, -- for "what they know naturally, as brute beasts, in those things they corrupt themselves," -- yet that mankind must cease to exist before they can altogether lose this innate sense of divine fight and judgment. Hence the barbarians concluded against Paul, then a prisoner and in bonds, seeing the viper hanging on one of his hands, that "no doubt he was a murderer, whom, though he had escaped the sea, yet vengeance suffered not to live." Here they argue from the effect to the cause; which, in matters relating to moral good or evil, they could not, unless convinced in their consciences that there is an inviolable connection between sin and punishment, which they here ascribe to Justice. f361
Justice among them, according to their fabulous theology, which was particularly favored by the bulk of the people, was the daughter of Jupiter, whom he set over the affairs of mortals, to avenge the injuries which they should do to one another, and to inflict condign punishment on all those who should impiously offend against the gods. Hence Hesiod, speaking of Jupiter, says,-
"He married a second wife, the fair Themis, who brought forth the Hours, And Eunomia, and Justice, etc., Who should watch o'er the actions of mortal men." -- Hesiod in Theog. 901.
Again, the same author says, --
"Justice is a virgin, descended from Jupiter, Chaste, and honor'd by the heavenly deities; And when any one hath injured her with impious indignity, [Instantly she, seated beside her father, Saturnian Jupiter, Complains of the iniquity of men," etc.] -- Hesiod in Oper. 256.
695
Also, Orpheus in the hymns, --
"I sing the eye of Justice, who looketh behind her, and is fair, Who likewise sits upon the sacred throne of sovereign Jupiter As the avenger of the unjust."
Hence, these common sayings, --
"God hath an avenging eye; God hath found the transgressor."
In all which, and in numberless other such passages, the wisest men in those times of ignorance have announced their sense of this vindicatory justice.
And among the Latins, the following passages prove their sense of the same: --
"Aspiciunt oculis superi mortalia justis."
"The gods above behold the affairs of mortals with impartial eyes."
"Raro antecedentem scelestum, Deseruit pede Poena claudo."
"Seldom hath Punishment, through lameness of foot, left off pursuit of the wicked man, though he hath had the start of her. " -- Horace.
Also, that celebrated response of the Delphic oracle, recorded by AElian: --
"But divine Justice pursues those who are guilty of crimes, Nor can it be avoided even by the descendants of Jupiter; But it hangs over the heads of the wicked themselves, and over the heads of their Children; and one disaster to their race is followed by another."
All which assert this vindicatory justice.
This, then, as Plutarch says, is the "ancient faith of mankind;" or, in the words of Aristotle, "opinion concerning God," which Dion Prusaeensis calls "a very strong and eternal persuasion, from time immemorial received, and still remaining among all nations."
696
Secondly, The consciences of all mankind concur to corroborate this truth; but the cause which has numberless witnesses to support it cannot fail. Hence, not only the flight, hiding-place, and fig-leaf aprons of our primogenitors, but every word of dire meaning and evil omen, as terror, horror, tremor, and whatever else harasses guilty mortals, have derived their origin. Conscious to themselves of their wickedness, and convinced of the divine dominion over them, this idea above all dwells in their minds, that he with whom they have to do is supremely just, and the avenger of all sin. From this consideration even the people of God have been induced to believe that death must inevitably be their portion should they be but for once sisted in his presence. Not that the mass of the body is to us an obscure and dark prison, as the Platonists dream, whence, when we obtain a view of divine things, being formerly enveloped by that mass, it is immediately suggested to the mind that the bond of union between mind and body must be instantly dissolved.
It must, indeed, be acknowledged, that through sin we have been transformed into worms, moles, bats, and owls; but the cause of this general fear and dismay is not to be derived from this source.
The justice and purity of God, on account of which he can bear nothing impure or filthy to come into his presence, occurs to sinners' minds; wherefore, they think of nothing else but of a present God, of punishment prepared, and of deserved penalties to be immediately inflicted. The thought of the Deity bursting in upon the mind, immediately every sinner stands confessed a debtor, -- a guilty and self-condemned criminal. Fetters, prisons, rods, axes, and fire, without delay and without end, rise to his view. Whence some have judged the mark set upon Cain to have been some horrible tremor, by which, being continually shaken and agitated, he was known to all. Hence, too, these following verses: --
"Whither fliest thou, Enceladus? Whatever coasts thou shalt arrive on, Thou wilt always be under the eye of Jupiter."
And these: --
"As every one's conscience is, so in his heart he conceives hope or fear, according to his actions.
697
"This is the first f362 punishment, that ever in his own judgment no guilty person is acquitted.
"Do you think that those have escaped whom a guilty conscience holds abashed, and lashes with its inexorable scourge, the mind, the executioner, shaking the secret lash ?" -- See Voss. on Idol. book 1. chap. 2.
It is the saying of a certain author, that punishment is coeval with injustice, and that the horror of natural conscience is not terminated by the limits of human life: --
"Sunt aliquid manes: lethum non omnia finit, Lucidaque evictos effugit umbra rogos."
"The soul is something: death ends not at all, And the light spirit escapes the vanquished funeral pile."
Hence the famous verses of Adrian, the Roman emperor, spoken on his death-bed: --
"Animula vagula, blandula, Hospes comesque corporis, Quae nunc abibis in loca? Pallidula, rigida, nudula, Nec, ut soles, dabis joca."
"Alas! my soul, thou pleasing companion of this body, thou fleeting thing, that art now deserting it! whither art thou flying? to what unknown scene? All trembling, fearful, and pensive! What now is become of thy former wit and humor? Thou shalt jest and be gay no more." f363
"That which is truly evil," says Tertullian, "not even those who are under its influence dare defend as good. All evil fills nature with fear or shame. Evil doers are glad to lie concealed; they avoid making their appearance; they tremble when apprehended."
Hence the heathens have represented Jove himself, when conscious of any crime, as not free from fear. We find Mercury thus speaking of him in Plautus: --
"Etenim file," etc.
698
"Even that Jupiter, by whose order I come hither, Dreads evil no less than any of us:
Being himself descended from a human father and mother, There is no reason to wonder that he should fear for himself."
Hence, too, mankind have a dread awe of every thing in nature that is grand, unusual, and strange, as thunders, lightning, or eclipses of the heavenly bodies, and tremble at every prodigy, specter, or comet, nay, even at the hobgoblins of the night, exclaiming, like the woman of Zarephath upon the death of her son, "What have I to do with thee? art thou come unto me to call my sin to remembrance?" Hence, even the most abandoned of men, when vengeance for their sins hangs over their heads, have confessed their sins and acknowledged the divine justice.
It is related by Suetonius, that Nero, that disgrace of human nature, just before his death, exclaimed, "My wife, my mother, and my father, are forcing me to my end.'' f364 Most deservedly celebrated, too, is that expression of Mauricius the Cappadocian, when slain by Phocas, "Just art thou, O Lord, and thy judgments are righteous!"
But, moreover, while guilty man dreads the consequences of evil, which he knows he has really committed, he torments and vexes himself even with fictitious fears and bugbears. Hence these verses of Horace: --
"Somnia, terrores magicos, miracula, sagas, Nocturnos lemures, portentaque Thessala finxit," [rides?] f365
-- ideas for the most part ridiculous, but, as the old proverb says, "Tis but reasonable that they should wear the fetters which themselves have forged." Hence the guilty trembling mob is imposed upon and cheated by impostors, by vagrant fortune-tellers and astrologers. If any illiterate juggler shall have foretold a year of darkness, alluding, namely, to the night-season of the year, the consternation is as great as if Hannibal were at the gates of the city. The stings of conscience vex and goad them, and their minds have such presentiments of divine justice that they look upon every new prodigy as final, or portentous of the final consummation. I pass over observing at present that if once a conviction of the guilt of any sin be carried home to the mind, this solemn tribunal cannot thoroughly be dislodged from any man's bosom either by dismal solitude or by frequent company, by affluence of delicacies or by habits of wickedness and
699
impiety, nor, in fine, by any endeavors after the practice of innocence. The apostle in his epistle to the Romans, chap. it., enters more fully into this subject. Two things, then, are to be concluded from what has been said, that mankind are guilty, and that they acknowledge, --
1. That God hates sin, as contrary to himself, and that therefore it is impossible for a sinner with safety to appear before him. But if God hate sin, he does it either from his nature or because he so wills it. But it cannot be because he wills it, for in that case he might not will it; a supposition most absurd. And, indeed, that assertion of Socinus is every way barbarous, abominable, and most unworthy of God, wherein he says, "I maintain that our damnation derives its origin, not from any justice of God, but from the freewill of God;" Socinus de Serv. p. 3. cap. 8. But if God hate sin by nature, then by nature he is just, and vindicatory justice is natural to him.
2. That our sins are debts, and therefore we shun the sight of our creditor. But I mean such a debt as, with relation to God's supreme dominion, implies in it a perpetual right of punishment.
And such is the second proof of the minor proposition of the second argument; the third remains.
Thirdly, The public consent of all nations furnishes the third proof of this truth. There are writers, indeed, who have affirmed (a thing by no means credible) that some nations have been so given up to a reprobate mind that they acknowledge no deity. Socinus hath written f366 that a certain Dominican friar, a worthy honest man, had related this much to himself of the Brazilians and other natives of America. But who can assure us that this friar has not falsified, according to the usual custom of travelers, or that Socinus himself has not invented this story (for he had a genius fertile in falsehoods) to answer his own ends? But let this matter rest on the credit of Socinus, who was but little better than an infidel. But nobody, even by report, hath heard that there exist any who have acknowledged the being of a God, and who have not, at the same time, declared him to be just, to be displeased with sinners and sin, and that it is the duty of mankind to propitiate him if they would enjoy his favor.
700
But a respectable writer objects, -- namely, Rutherford on Providence, chap. 22. p. 355, -- that this argument, that that which men know of God by the natural power of conscience must be naturally inherent in God, is of no weight. "For," says he, "by the natural power of conscience, men know that God does many good things freely, without himself; as, for instance, that he has created the world, that the sun rises and gives light; -- and yet in these operations God does not act from any necessity of nature."
But this learned man blunders miserably here, as often elsewhere, in his apprehension of the design and meaning of his opponents; for they do not use this argument to prove that the egresses of divine justice are necessary, but that justice itself is necessary to God; which Socinians deny. What is his answer to these arguments? "Mankind acknowledge many things," says he, "which God does freely." To be sure they do, when he exhibits them before their eyes; but what follows from that? So, too, they acknowledge that God punishes sin, when he punishes it. But because all mankind, from the works of God and from the natural power of conscience, acknowledge God to be good and bountiful, we may, without hesitation, conclude goodness and bounty to be essential attributes of God: so likewise, because, from the natural power of conscience and the consideration of God's works of providence, they conclude and agree that God is just, we contend that justice is natural to God.
But as mankind have testified this consent by other methods, so they have especially done it by sacrifices; concerning which Pliny says, "That all the world have agreed in them, although enemies or strangers to one another." But since these are plainly of a divine origin, and instituted to prefigure, so to speak, the true atonement by the blood of Christ, in which he hath been the Lamb slain from the foundation of the world, -- that is, from the promise made of the seed of the woman, and from the sacrifice of Abel which followed, -- the use of them descended to all the posterity of Adam: therefore, though afterward the whole plan and purpose of the institution was lost among by far the greatest part of mankind, and even the true God himself, to whom alone they were due, was unknown, and though no traces of the thing signified, -- namely, the promised seed, -- remained, yet still the thing itself, and the general notion of appeasing the Deity by sacrifices, hath survived all the darkness, impieties, dreadful
701
wickedness, punishments, migrations of nations, downfalls and destructions of cities, states, and people, in which the world for these many ages hath been involved; for a consciousness of sin, and a sense of divine and avenging justice, have taken deeper root in the heart of man than that they can by any means be eradicated.
There were four kinds of sacrifices among the Gentiles: -- First, the propitiatory or peace-making sacrifices; for by those they thought they could render the gods propitious or appease them, or avert the anger of the gods, and obtain peace with them. Hence these verses on that undertaking of the Greeks, in the exordium of Homer: --
"But let some prophet or some sacred sage Explore the cause of great Apollo's rage: Or learn the wasteful vengeance to remove By mystic dreams; for dreams descend from Jove. If broken vows this heavy curse have laid, Let altars smoke and hecatombs be paid: So Heaven atoned shall dying Greece restore, And Phoebus dart his burning shafts no more." -- Pope's Homer.
They were desirous of appeasing Apollo by sacrifices, who had inflicted on them a lamentable mortality. To the same purpose is that passage of Virgil, --
"The prophet f367 first with sacrifice adores The greater gods; their pardon then implores." -- Dryden's Virgil
Hence, too, that lamentation of the person in the Poenulus of Plautus, who could not make satisfaction to his gods: --
"Unhappy man that I am," says he, "today I have sacrificed six lambs to my much-incensed gods, and yet I have not been able to render Venus propitious to me; and as I could not appease her, I came instantly off."
And Suetonius, speaking of Otho, says, "He endeavors, by all kinds of piacular sacrifices, to propitiate the manes of Galba, by whom he had seen himself thrust down and expelled." And the same author affirms of Nero, "That he had been instructed that kings were wont to expiate the heavenly prodigies by the slaughter of some illustrious victim, and to turn them from themselves upon the heads of their nobles;" though this, perhaps,
702
rather belongs to the second kind. But innumerable expressions to this purpose are extant, both among the Greek and Latin authors.
The second kind were the expiatory or purifying sacrifices, by which sins were said to be atoned, expiated, and cleansed, and sinners purified, purged, and reconciled, and the anger of the gods turned aside and averted. It would be tedious, and perhaps superfluous, to produce examples; the learned can easily trace them in great abundance. The other kinds were the eucharistical and prophetical, which have no relation to our present purpose.
In this way of appeasing the Deity, mankind, I say, formerly agreed; whence it is evident that an innate conception f368 of this sin-avenging justice is natural to all, and, therefore, that that justice is to be reckoned among the essential attributes of the divine nature; concerning which only, and not concerning the free acts of his will, mankind universally agree.
703
CHAPTER 4.
The origin of human sacrifices -- Their use among the Jews, Assyrians, Germans, Goths, the inhabitants of Marseilles, the Normans, the Francs, the Tyrians, the Egyptians) and the ancient Gauls -- Testimonies of Cicero and Caesar that they were used among the Britons and Romans by the Druids -- A fiction of Apion concerning the worship in the temple of Jerusalem -- The names of some persons sacrificed -- The use of human sacrifices among the Gentiles proved from Clemens of Alexandria, Dionysius of Halicarnassus, Porphyry, Philo, Eusebius, Tertullian, Euripides -- Instances of human sacrifices in the sacred Scriptures -- The remarkable obedience of Abraham -- What the neighboring nations might have gathered from that event -- Why human sacrifices were not instituted by God -- The story of Iphigenia -- The history of Jephthah -- Whether he put his daughter to death -- The cause of the difficulty -- The impious sacrifice of the king of Moab -- The abominable superstition of the Rugiani -- The craftiness of the devil -- Vindications of the argument -- The same concluded.
BUT it is strange to think what a stir was made by the ancient enemy of mankind to prevent any ray of light respecting the true sacrifice, that was to be made in the fullness of time, from being communicated to the minds of men through means of this universal ceremony and custom of sacrificing. Hence he influenced the most of the nations to the heinous, horrible, and detestable crime of offering human sacrifices, in order to make atonement for themselves, and render God propitious by such an abominable wickedness.
But as it seems probable that some light may be borrowed from the consideration of these sacrifices, in which mankind, from the presumption of a future judgment, have so closely agreed, perhaps the learned reader will think it not foreign to our purpose to dwell a little on the subject, and to reckon up some examples. This abomination, prohibited by God under the penalty of a total extermination, was divers times committed by the Jews, running headlong into forbidden wickedness, while urged on by the
704
stings of conscience to this infernal remedy. They offered their children as burnt-sacrifices to Moloch, -- that is, to the Saturn of the Tyrians; not to the planet of that name, not to the father of the Cretan Jupiter, but to the Saturn of the Tyrians, -- that is, to Baal or to the sun; and not by making them to pass between two fires for purification, as some think, but by burning them in the manner of a whole burnt-offering. <19A636P> salm 106:36-38, "And they served their idols: which were a snare unto them. Yea, they sacrificed their sons and their daughters unto devils, and shed innocent blood, even the blood of their sons and of their daughters, whom they sacrificed unto the idols of Canaan: and the land was polluted with blood." Almost the whole world, during the times of that ignorance which God winked at, were indebted to the devil. f369 Since, then, it is abundantly evident from these sacrifices by what a sense of vindicatory justice, horror of punishment, and consciousness of sin, mankind are constrained, we must enlarge a little on the consideration of them.
Tacitus, speaking of the Germans, says, "Of the gods, they chiefly worship Mercury; to whom, on certain days, they hold it as an article of religion and piety to sacrifice human victims. Mars they have always been accustomed to appease by a most cruel worship; for his victims were the deaths of the captives." Jornandes affirms the same of the Goths. And thus Lucan writes in his siege of Marseilles: -- "Here the sacred rites of the gods are barbarous in their manner; altars are built for deadly ceremonies, and every tree is purified by human blood."
And the same author, in the sixth book, from his Precepts of Magic, has these verses: --
"Vulnere si ventris," etc.
"If, contrary to nature, the child be extracted through a wound in the belly, to be served up on the hot altars."
Virgil bears witness that such sacrifices were offered to Phoebus or the Sun, AEneid 10: --
"Next Lycas fell; who, not like others born, Was from his wretched mother ripp'd and torn: Sacred, O Phoebus! from his birth to thee." -- Dryden's Virgil
705
But Acosta asserts that infants are sacrificed even at this very time to the Sun, in Cuscum, the capital of Peru.
And thus the Scriptures testify, 2<121729> Kings 17:29-31, "Howbeit every nation made gods of their own, and put them in the houses of the high places which the Samaritans had made, every nation in their cities wherein they dwelt. And the men of Babylon made Succoth-benoth, and the men of Cuth made Nergal, and the men of Hamath made Ashima, and the Avites made Nibhaz and Tartak, and the Sepharvites burnt their children in fire to Adrammelech and Anammelech, the gods of Sepharvaim."
Ditmarus, in his first book, testifies "That the Normans and Danes sacrificed yearly, in the month of January, to their gods, ninety-nine human creatures, as many horses, besides dogs and cocks." But what Procopius, on the Gothic war, writes, is truly astonishing, -- namely, "That the Francs made use of human victims in his time, even though they then worshipped Christ." Alas! for such a kind of Christianity. The practices of the Tyrians, f370 Carthaginians, and Egyptians, in this respect are known to every one. And Theodoret says, "That in Rhodes, some person was sacrificed to Saturn on the sixteenth of the calends of November, which, after having been for a long time observed, became a custom; and they used to reserve one of those who had been capitally condemned till the feast of Saturn."
Porphyry, on "Abstinence from Animals," relates the customs of the Phoenicians concerning this matter. "The Phoenicians," says he, "in great disasters, either by wars, or commotions, or droughts, used to sacrifice one of their dearest friends or relations to Saturn, devoted to this fate by the common suffrages." They were called Phoenicians from the word foin> ix, which signifies a red color. Foin> ix, according to Eustathius, is from fon> ov, which signifies blood; thence the color called foini>keov, or the purple color. Hence the learned conjecture that the Phoenicians were the descendants of Esau or Edom, whose name also signifies red; and from whom, also, the Red Sea was named. Edom, then, foin> ex, and erj uqrai~ov, mean the; same, -- namely, red. Why may we not, then, conjecture that the Phoenicians, or Idumaeans, were first led to this custom from some corrupt tradition concerning the sacrificing of Isaac, the father of Esau, the leader and head of their nation? This, at least, makes for
706
the conjecture, that while ether nations sacrificed enemies or strangers, Porphyry bears witness that they sacrificed one of their dearest friends or relations. But Isaac was not to Abraham one of the dearest, but the only dear one. From such corrupt traditions as these, it is not to be wondered that the consciences of men, struck with a fear of punishment, should have been encouraged to persevere in so cruel and superstitious a worship.
Concerning the ancient Gauls, we have the most credible evidences, -- Cicero and Julius Caesar; the former of whom charges them with the practice of offering human sacrifices, as a horrid crime, and certain evidence of their contempt of Deity. The other, however, commends them on this very account, on the score of a more severe religion. "If at any time, induced by fear, they think it necessary that the gods should be appeased, they defile their altars and temples with human victims, -- as if they could not practice religion without first violating it by their wickedness; for who does not know that, even at this day, they retain that savage and barbarous custom of sacrificing human beings, thinking that the immortal gods can be appeased by the blood and wickedness of man?' Cicero pro Fonteio. But Caesar, the conqueror of the Gauls, gives us a very different account of these kind of sacrifices. "This nation," says he, "of the Gauls, is most of all devoted to religious observances; and for that reason, those who labor under any grievous distemper, or who are conversant in dangers and battles, either sacrifice human victims, or vow that they will sacrifice them, and they employ the Druids as the conductors of such sacrifices; for they have an opinion that unless a human life be given for a human life, the heavenly deities cannot be appeased." These last words seem to me to acknowledge a persuasion, that must have arisen from some ancient tradition, about the substitution of the Son of Man in the stead of sinners as a propitiation for sin.
No doubt can be entertained concerning the inhabitants of Britain but that they were guilty of the same practices; for from them came the Druids, the first promoters of that superstition, not only among the Gauls, but even in Italy and in the city of Rome itself. "The doctrine of the Druids," says Caesar, "is thought to have been found in Britain, and brought thence into Gaul; and now such as are desirous to examine more particularly into that matter generally go thither for the sake of information," book 6 of the Wars in Gaul. But Tacitus informs us with what kind of sacrifices they
707
performed their divine services there, in the fourteenth book of his Annala "When the island of Anglesey was conquered by Paulinus, a guard," says he, "was placed over the vanquished, and the groves devoted to cruel superstitions were hewn down" (the same was done by Caesar in the siege of Marseilles, Lucan, book 3); "for it was an article of their religion to sacrifice their captives on the altars, and to consult their gods by human entrails."
Hence that verse in Horace: --
"Visam Britannos, hospitibus feros."
"I will visit the Britons, cruel to strangers."
At which remote place f371 the Britons used to sacrifice their guests for victims; yea, even in Rome itself, as Plutarch, in his Life of Marcellus, testifies, they buried, by order of the high priests, "a man and woman of Gaul, and a man and woman of Greece," alive in the cattle market, to avert some calamity by such a fatal sacrifice. Whether this was done yearly, as some think, I am rather inclined to doubt.
Of the same kind was the religion of the Decii, devoting themselves for the safety of the city. Hence a suspicion arose, and was everywhere rumoured, among the Gentiles, concerning the sacred rites of the Jews, with which they were unacquainted, -- namely, that they were wont to be solemnized with human sacrifices: for although, after the destruction of the temple, it was manifest that they worshipped the God of heaven only, yet so long as they celebrated the secret mysteries appointed them by God, Josephus against Apion bears witness that they labored under the infamy of that horrible crime, -- namely, of sacrificing human victims, among those who were unacquainted with the Jewish polity; where he also recites, from the same Apion, a most ridiculous fiction about a young Greek captive being delivered by Antiochus, when he impiously spoiled the temple, after having been fed there on a sumptuous diet for the space of a year, that he might make the fatter a victim.
A custom that prevailed with some, not unlike this untruth about the young Greek kept in the temple, seems to have given rise to it; for thus Diodorus, in book v., writes of the Druids, "They fix up their malefactors upon poles, after having kept them five years" (it seems they fattened
708
much slower than at Jerusalem), "and sacrifice them to their gods, and, with other first-fruits of the year, offer them on large funeral piles." Theodoret also mentions something of that kind concerning the Rhodians, in the first book of the "Greek Affections;" the words have been mentioned before.
But that young Greek, destined for sacrifice, in Apion, has no name; that is, there never was any such person.
"But, friend, discover faithful what I crave, -- Artful concealment ill becomes the brave;
Say what thy birth, and what the name you bore, Imposed by parents in the natal hour." Pope's f372 Homer's OdysSey, book 8.
But, alter having prepared the plot, he ought not to have shunned the task of giving names to the actors. We have the name of a Persian sacrificed even among the Thracians, in Herodotus, book 9. "The Thracians of Apsinthium," says he, "having seized (Eobazus flying into Thrace, sacrificed him, after their custom, to Pleistorus, the god of the country."
There is still remaining, if I rightly remember, the name of a Spanish soldier, a captive, with other of his companions, among the Mexicans, well-known inhabitants of America, who being sacrificed, on a very high altar, to the gods of the country, when his heart was pulled out (if we can credit Peter Martyr, author of the History of the West Indies), tumbling down upon the sand, exclaimed, "O companions, they have murdered me!" Clemens of Alexandria makes mention of Theopompus, a king of the Lacedaemonians, being sacrificed by Aristomenes the Messenian. His words, which elegantly set forth this custom of all the nations, we shall beg leave to trouble the reader with: "But now, when they had invaded all states and nations as plagues (he is speaking of demons), they demanded cruel sacrifices; and one Aristomenes, a Messenian, slew three hundred in honor of Ithometan Jupiter, thinking that he sacrificed so many hecatombs in due form, and of such a kind. Among these, too, was Theopompus, king of the Lacedemonians, an illustrious victim. But the inhabitants of Mount Taurus, who dwell about the Tauric Chersonese, instantly sacrifice whatever shipwrecked strangers they find upon their coasts to Diana of Taurus. Thence, ye inhospitable shores! Euripides again and again bewails in his scenes these your sacrifices," Clemens' Exhortations to the Greeks.
709
But what he says concerning Euripides has a reference to the story of "Iphigenia in Tauris;" where, however, the poet signifies that she detested such kinds of sacrifices, for he introduces Iphigenia, the priestess of Diana, thus bewailing her lot: "They have appointed me priestess in these temples, where Diana, the goddess of the festival, is delighted with such laws, whose name alone is honorable; but I say no more, dreading the goddess. For I sacrifice (and it long hath been a custom of the state) every Grecian that arrives in this country," Eur. Iph. in Tauris, 5:34.
Thus far Clemens, who also demonstrates the same thing of the Thessalians, Lycians, Lesbians, Phocensians, and Romans, from Monimus, Antoclides, Pythocles, and Demaratus. That deed, too, of Agamemnon, alluded to by Virgil, furnishes another proof: --
"Sanguine placastis ventos, et vlrgine caesa." "O Grecians, when the Trojan shores you sought, Your passage with a virgin's blood was bought."
Dryden's Virg.
Tertullian also bears witness to this wickedness: "In Africa they openly sacrificed infants to Saturn, even down to the time of the proconsulate of Tiberius; and what is surprising, even in that most religious city of the pious descendants of AEneas, there is a certain Jupiter, whom, at his games, they drench with human blood."
It is notoriously known, that in the sanguinary games of the Romans, they made atonement to the gods with human blood, -- namely, that of captives. But Eusebius Pamphilus (Praep. Evang. lib. 4. cap. 16) enters the most fully of any into this matter; for he shows from Porphyry, Philo, Clemens, Dionysius of Halicarnassus, and Diodorus Siculus, that this ceremony of offering human sacrifices was practiced all over the world. Porphyry, indeed, shows at large who instituted this kind of worship in. different places, and who put an end to it. Another very ingenious poet brings an accusation of extreme folly and madness against this rite in these verses. It is a Plebeian addressing Agamemnon: --
"Tu quum pro vitula, statuis dulcem Aulide natam, Ante aras, spargisque mola caput, improbe, salsa, Rectum animi servas?" -- Hor., lib. 2. sat. in. 5:199.
710
"When your own child you to the altar led, And pour'd the salted meal upon her head;
When you beheld the lovely victim slain, Unnatural father! were you sound of brain?"
Agamemnon is introduced thus, apologizing for himself on account of the utility and necessity of the sacrifice: --
"Verum ego, ut haerentes adverso littore naves Eriperem, prudens placavi sanguine divos."
"But I, while adverse winds tempestuous roar, To loose our fated navy from the shore,
Wisely with blood the powers divine adore." Francis' Horace.
The Plebeian again charges him with madness: --
"Nempe tuo furiose?"
"What! your own blood, you madman?"
But Philo, in his first book, relates that one Saturn (there were many illustrious persons of that name, as well as of the name of Hercules), when the enemies of his country were oppressing it, sacrificed at the altars his own daughter, named Leudem; which among them, namely, the Tyrians, means only-begotten.
I have little or no doubt but that this Saturn was Jephthah the Israelite; that their Hercules was Joshua, the celebrated Vossius has clearly proved, book 1. of Idol.
But as we have made mention of Jephthah, it will not be foreign to our purpose briefly to treat of those three famous examples of human sacrifices recorded in the sacred writings. The first is contained in that celebrated history concerning the trial of Abraham; an undertaking so wonderful and astonishing that no age hath ever produced or will produce its like. It even exceeds every thing that fabulous Greece hath presumed in story. A most indulgent and affectionate father, weighed down with age, f373 is ordered to offer his only son, the pillar of his house and family, the trust of Heaven, a son solemnly promised him by God, the foundation of the future church, in whom, according to the oracles of God, all the nations of the earth were to be blessed; this most innocent and most obedient son
711
he is ordered to offer as a burnt-offering, -- a dreadful kind of sacrifice indeed! which required that the victim should be first slain, afterward cut in pieces, and lastly burnt, by the hands of a father! What though the purpose was not accomplished, God having graciously so ordained it, this obedience of the holy man is, notwithstanding, to be had in everlasting remembrance! And forasmuch as he began the task with a sincere heart and unfeigned faith, the Holy Spirit bears testimony to him as if he had really offered his son: <581117>Hebrews 11:17,
"By faith Abraham, when he was tried, offered up Isaac; and he that had received the promises offered up his only-begotten."
The fame of this transaction, no doubt, was spread in ancient times over many of the eastern nations. But that those who were altogether ignorant of the communion and friendship which Abraham cultivated with the Lord, and yet were convinced in their consciences that a more noble sacrifice than all cattle, and a more precious victim, was necessary to be offered to God (for if this persuasion had not been deeply impressed on their minds, the devil could not have induced them to that dreadful worship), assumed the courage of practicing the same thing from that event, there is not any room to doubt. And, farther, if any report were spread abroad concerning the divine command and oracle which Abraham received, the eyes of all would be turned upon him as the wisest and holiest of men, and they would be led, perhaps, to conclude, falsely, that God might be propitiated by such kind of victims: for they did not this from any rival-ship of Abraham, whom they respected as a wise and just man; but, being deceived by that action of his, and endeavoring at an expiation of their own crimes, they did the same thing that he did, but with a very different end, for the offering up of Isaac was a type of the sacrifice of Jesus Christ.
But from that right and dominion which God naturally hath over all the creatures, or from that superior excellence and eminence wherewith he is endowed and constituted, he might, without any degree or suspicion of injustice or cruelty, exact victims as a tribute from man. But he hath declared his will to the contrary: <023419>Exodus 34:19,20, "But the firstling of an ass thou shalt redeem with a lamb; and the first-born of thy sons thou shalt redeem;" -- partly, lest human blood, of which he has the highest
712
care, should become of little account; but especially because all mankind in general being polluted with iniquities, a type of his immaculate Son could not be taken from among them.
But this history the falsifying poets of the Greeks have corrupted by that fable of theirs concerning the sacrifice of Iphigenia, begun by her father Agamemnon, but who was liberated by the substitution of a doe. f374 Hence, in Euripides, these words are falsely applied to the virgin destined to be sacrificed, which (the proper changes being made) might with more propriety be spoken of Isaac, when acting in obedience to the command of God and of his father.
-- w= pa>ter pa>reimi> soi, etc.
"O, father, I am here present; and I cheerfully deliver up my body for my country and for all Greece, to be sacrificed at the altar of the goddess, by those who now conduct me thither, if the oracle so require," Euripid. Iphigenia in Aulis, near the end, 5:1552.
It is worth while to notice, by the way, the use of the word uJpe>r. The virgin to be sacrificed declared that she was willing to appease the anger of the gods, and suffer punishment in behalf of, or instead of, her country and all Greece; and but a little before she is introduced exulting in these words, --
eJ li>sset j wmJ f|i< naon> , etc.
"Invoke to her temple, to her altar, Diana, queen Diana, the blessed Diana; for if it shall be necessary, by my blood and sacrifice I will obliterate the oracle," Ib. 5:1480.
Justly celebrated, too, in the second place, is the history of Jephthah's sacrificing his only daughter, related by the Holy Spirit in these words: <071130>Judges 11:30,31,34,39,
"And Jephthah vowed a vow unto the LORD, and said, If thou shalt without fail deliver the children of Ammon into mine hands, then it shall be that whatsoever cometh forth of the doors of my house to meet me, when I return in peace from the children of Ammon, shall surely be the LORD'S, and I will offer it up for a burnt-offering."
713
But when he returned, "his daughter came out to meet him;" and "at the end of two months, he did with her according to his vow." If any passage ever puzzled both Jewish and Christian interpreters, ancient and modern, as well as all your disputants upon and patchers up of common-place difficulties, this one has. For, on the one hand, here it is supposed that all offering of human sacrifices is detested and abhorred by God; and to ascribe such a thing to a man of piety, and one celebrated by the Holy Spirit for his faith, many will not venture. But again, on the other hand, the words of the history, the circumstances, the grief and lamentation of the father, seem hardly capable of admitting any other meaning. But to me these things are ambiguous. f375
First, It is evident that a gross ignorance of the law, either in making the vow or in executing it, is by no means to be ascribed to Jephthah, who was, though a military man, a man of piety, a fearer of God, and well acquainted with the sacred writings. Now, then, if he simply made a vow, that a compensation and redemption, according to the valuation of the priests, ought to have been made, could not have escaped him; and therefore there was no reason why he should so much bewail the event of a vow by which he had engaged himself to the Lord, and to which he was bound, for he might both keep his faith and free his daughter, according to the words of the law, <032701>Leviticus 27:1-8.
Or if we should conjecture that he was so grossly mistaken, and entirely unacquainted with divine matters, was there no priest or scribe among all the people, who, during that time which he granted to his daughter, at her own request, to bewail her virginity, could instruct this illustrious leader, who had lately merited so highly of the commonwealth, in the meaning of the law, so that he should neither vex himself, render his family extinct, nor worship God to no purpose, by a vain superstition? I have no doubt, then, but that Jephthah performed his duty in executing his vow, according to the precept of the law, however much he might have erred in his original conception of it.
Nor is it less doubtful, in the second place, that Jephthah did not offer his daughter as a burnt-offering, as the words of the vow imply, according to the ceremony and institution of that kind of sacrifice; for as these sacrifices could be performed by the priest only by killing the victim,
714
cutting it in pieces, and consuming it by fire upon the altar, -- offices in which no priest would have ministered or assisted, -- so also, such kind of sacrifices are enumerated among the abominations to the Lord, which he hateth: <051231>Deuteronomy 12:31,
"Thou shalt not do so unto the LORD thy God; for every abomination to the LORD, which he hateth, have they done unto their gods; for even their sons and their daughters have they burnt in the fire to their gods."
Thirdly, Nor does it seem probable that Jephthah had dedicated his (laughter to God, that she should perpetually remain a virgin; for neither hath God instituted any such kind of worship, nor could the forced virginity of the daughter by any means ever be reckoned to the account of the father, as any valuable consideration, in place of a victim.
As, then, there were two kinds of things devoted to God, the first of which was of the class of those which, as God did not order that they should be offered in sacrifice, it was made a statute that they should be valued by the priest at a fair valuation, and be redeemed, and so return again to common use. The law of these is delivered, <032701>Leviticus 27:1,2, etc.,
"And the LORD spake unto Moses, saying, Speak unto the children of Israel, and say unto them, When a man shall make a singular vow, the persons shall be for the LORD by thy estimation, And thy estimation shall be of the male from twenty years old even unto sixty years old, even thy estimation shall be fifty shekels of silver, after the shekel of the sanctuary. And if it be a female, then thy estimation shall be thirty shekels," etc.
And verse 8:
"But if he be poorer than thy estimation, then he shall present himself before the priest, and the priest shall value him; according to his ability that vowed shall the priest value him."
But the second kind of these were called Cherem, f376 concerning which it was not a simple vow rdn, ,, of which there was no redemption or estimation to be made by the priest. The law respecting these is given in
715
the 28th and 29th verses of the same chapter: "Notwithstanding no devoted thing, that a man shall devote unto the LORD of all that he hath, both of man and beast, and of the field of his possession, shall be sold or redeemed: every devoted thing is most holy unto the LORD. None devoted, which shall be devoted of men, shall be redeemed; but shall surely be put to death."
The question, to which of these two kinds the vow of Jephthah belonged, creates, if I mistake not, the whole difficulty of the passage.
That it belonged not to the first is as clear as the day; because if we suppose that it did, he might easily have extricated himself and family from all grief on that account by paying the estimation made by the priest. It was, then, a cherem which by his vow Jephthah had vowed to the Lord, by no means to be redeemed, but accounted "most holy unto the LORD," as in verses 28,29, before mentioned.
But it is doubted whether a rational creature could be made a cherem; but, in fact, there can hardly remain any room for doubt. To the person who considers the text itself it will easily appear. The words are, "Every devoted thing is most holy unto the LORD. None devoted, which shall be devoted of men, shall be redeemed; but shall surely be put to death." It is evident from the foregoing verse that the words, "of men," point not at the efficient cause but the matter f377 of the vow; where the same words, in the original, cannot be otherwise rendered than by "of," or "touching man," or by "out of," or "from among mankind or men," or "of the class of men." And all those writers interpret the words in this sense (and there are not a few of them, both among Jews and Christians), who are of opinion that the passage ought to be explained as relating to the enemies of God, devoted to universal slaughter and destruction.
As Jephthah, then, had devoted his daughter as a cherem, it seems hardly to admit of a doubt that the cause of his consternation and sorrow at meeting her was because that, according to the law, he had slain her, having devoted her to God in such a manner as not to be redeemed.
It would be foreign to our purpose to agitate this question any farther. We shall only say, then, that after having maturely weighed all the circumstances of the text and of the thing itself, according to the measure
716
of our abilities, we have gone into the opinion of those who maintain that Jephthah gave up his daughter to death, she being devoted to God in such a manner as, according to the law, not to be redeemed, that Supreme Being, who has the absolute right and power of life and death, so requiring f378 it. The theologians of both nations f379 who espouse this side of the question are both numerous and renowned. Peter Martyr testifies that almost all the more ancient rabbins agreed in this opinion. Josephus in his Antiquities follows them, although he hath not determined Jephthah to be free of blame. Of the fathers, it is sufficient (for the matter is not to be determined by votes) that Jerome in his epistle to Julian, Ambrose on Virginity, book 3, Augustine on the book of Judges; and of those in later times, Peter Martyr in his commentary on the 11th of Judges, and Ludovicus Cappellus in that excellent treatise of his concerning Jephthah's vow, have either approved, or at least have not dissented from, this opinion. What Epiphanius f380 relates concerning the deification of Jephthah's daughter favors this opinion. "In Sebaste," says he, "which was formerly called Samaria, having deified the daughter of Jephthah, they yearly celebrate a solemn festival in honor of her." Yea, more, the most learned agree that the fame of this transaction was so spread among the Gentile nations, that thence Homer, Euripides, and others, seized the occasion of raising that fable about Agamemnon's sacrificing his daughter, and that there never was any other Iphigenia than Jephthegenia, nor Iphianassa f381 than Ifqianassa f382 or Jephtheanassa.
But this was a kind of human sacrifice by which, as God intended to shadow forth the true sacrifice of his Son, so the enemy of the human race, aping the Almighty, and taking advantage of and insulting the blindness of mankind and the horror of their troubled consciences, arising from a sense of the guilt of sin, influenced and compelled them to the performance of ceremonies of a similar kind.
There is no need that we should dwell on the third instance of this kind of sacrifices that occurs in the sacred writings, -- namely, that of the king of Moab, during the siege of his city, offering up either his own son or the king of Edom's upon the wall, as he was a heathen and a worshipper of Saturn, according to the custom of the Phoenicians. Despairing of his situation, when it seemed to him that the city could no longer be defended, and when he had no hope of breaking through or of escaping, he offered his
717
own son, in my opinion (for the king of Edom had no first-born to succeed him in the government, being himself only a deputy king), as a sacrifice to the gods of his country, to procure a deliverance. The three kings then departed from the city which they were besieging, God so directing it, either having entered into an agreement to that purpose, or because of the war not being successfully ended (for the conjectures on this point are by no means satisfactory), some indignation having broke out among the troops of the Israelites, who also themselves were idolaters. f383 See 2<120301> Kings 3:26,27.
We shall conclude this train of testimonies with that noted account of the Rugiani, certain inhabitants of an island of Sclavonia, related by Albertus Crantzius, from which we may learn the dreadful judgment of God against a late superstition of Christians.
"Some preachers of the gospel of Christ" (who and what they were the historian shows) "converted the whole island of the Rugiani to the faith. Then they built an oratory in honor of our Lord and Savior Jesus Christ, and in memory of St Virus, patron of Corveia. But after, by divine permission, matters were changed, and the Rugiani fell off from the faith, having instantly expelled the priests and Christians, they converted their religion into superstition; f384 for they worship St Vitus, whom we acknowledge as a martyr and servant of Christ, as God. Nor is there any barbarous people under heaven that more dread Christians and priests; whence also, in peculiar honor of St Vitus, they have been accustomed to sacrifice yearly any Christian that may accidentally fall into their hands." A more horrible issue of Christianity sinking into superstition would, perhaps, be difficult to be found. But we are now tired of dwelling on such horrid rites and abominable sacrifices. Forasmuch, then, as we ourselves are the offspring of those who were wholly polluted with such sacrifices, and by nature not better or wiser than they, but only, through the rich, free, and unspeakable mercy of God, have been translated from the power of darkness, and the kingdom of Satan, into his marvelous light, it is most evident that, by every tie, we are bound to offer and devote ourselves wholly to Christ, our Deliverer and most glorious Savior, "who hath loved us, and who gave himself for us, that he might redeem us from all iniquity, and purify to himself a peculiar people, zealous of good works."
718
Thus the prophecies concerning the oblation of Christ being but badly understood, mankind were seduced, through the instigation of the devil, to pollute themselves with these inhuman and accursed sacrifices. Perhaps, too, that most artful seducer had it in view, by such sacrifices, to prejudice the more acute and intelligent part of mankind against that life-giving sacrifice that was to be destructive of his kingdom; for such now hold these atrocious sacrifices and detestable rites in abhorrence. However, to keep the minds of men in suspense and in subjection to himself, he did not fail, from another quarter, by words dubious, to spread abroad and send forth ambiguous oracles, as if such rites and sacrifices were of no avail for the expiation of sins. Thence these verses in Cato's Distichs: --
Cum sis ipse nocens, moritur cur victima pro to? Stultitia est morte alterius sperare salutem."
"Since it is thyself that art guilty, why need any victim die for thee? It is madness to expect salvation from the death of another." I have no doubt but that this last verse is a diabolical oracle. By such deceitful practices, the old serpent, inflamed with envy, and being himself for ever lost, because he could not eradicate every sense of avenging justice (which is as a curb to restrain the fury of the wicked) from the minds of men, wished to lead them into mazes, that he might still keep them the slaves of sin, and subject to his own dominion.
There have been, and still are, some of mankind, I confess it, who, from indulging their vices, are seared in their consciences, and whose minds are become callous by the practice of iniquity; who, flattering themselves to their own destruction, have falsely conceived either that God does not trouble himself about such things, or that he can be easily appeased, and without any trouble. Hence that profane wretch introduced by Erasmus, after having settled matters with the Dominican commissaries, to a jolly companion of his own, when he asked him, "Whether God would ratify the bargain?" answers, "I fear rather lest the devil should not ratify it, for God by nature is easy to be appeased." It is from the same idea that many of the barbarous natives of America, idly fancying that there are two gods, one good and another evil, say that there is no need to offer sacrifices to the good one, because, being naturally good, he is not disposed to hurt or injure any one. But they use all possible care, both by words, and actions, and every kind of horrible sacrifice, to please the evil one. Likewise those
719
who are called by Mersennus Deists, exclaim, "That the bigots, or superstitiously religious, who believe in infernal punishments, are worse than Atheists, who deny that there is a God." So, too, some new masters among our own countrymen talk of nothing in their discourses but of the goodness of God. His supreme right, dominion, and vindicatory justice are of no account with them. But he himself knows how to preserve his glory and his truth pure and entire, in spite of the abilities, and without regard to the delicacy, of these fashionable and dainty gentlemen.
But Rutherford on Providence answers, "That the Gentiles formerly borrowed their purgations and lustrations f385 from the Jews, and not from the light of nature." But he must be a mere novice in the knowledge of these matters into whose mind even the slightest thought of that kind could enter; for I believe there is no one who doubts the custom and ceremony of sacrificing among the Gentile nations to be much more ancient than the Mosaic institutions. Nor can any one imagine that this universal custom among all nations, tribes, and people, civilized and barbarous, unknown to one another, differently situated and scattered all over the world, could have first arisen and proceeded from the institutions of the Jews.
"But," says he, "the light is dark, that a sinful creature could dream of being able to perform a satisfaction, and make propitiatory expiation, to an infinite God incensed, and such, too, as would be satisfactory for sin." Yea, I say, that a sinful creature could perform this is false, and a presumption only, arising from that darkness which we are in by nature. But, notwithstanding, it is true that God must be appeased by a propitiatory sacrifice, if we would that our sins should be forgiven us; and this much he hath pointed out to all mankind by that light of nature, obscure indeed, but not dark. Nor is it necessary, in order to prove this, that we should have recourse to the fabulous antiquities of the Egyptians, the very modest writer of which, Manetho, the high priest of Heliopolis, who lived in the time of Ptolemy Philadelphus, and took his history from the Seriadic hieroglyphical f386 obelisks, writes, that the Egyptian empire had endured to the time of Alexander the Great, through thirty-one dynasties, f387 containing a period of five thousand three hundred and fifty-three years. This is the sum of the years according to that writer, as Scaliger collects it, to which Vossius has added two years. But other
720
Egyptians have been by no means satisfied with this period of time; for "from Osiris and His, to the reign of Alexander, who built a city of his own name in Egypt, they reckon more than ten thousand years, and, as some write, little less than twenty-three thousand years," says Diodorus: during which period of time they say that the sun had four times changed his course, for that he had twice risen in the west and set in the east; which things, though they may seem the dreams of madmen, strictly and properly understood, yet some very learned men entertain a hope, by means of the distinction of the years which the Egyptians used, and the description of their festivals, of reconciling them with the truth of the holy Scriptures.
But passing over these things, it can hardly be doubted that Jupiterammon, among the Egyptians, was no other than Ham, the son of Noah, and Bacchus Noah himself; and that Vulcan, among other nations, was Tubal-cain: to all whom, and to others, sacrifices were offered before the birth of Moses. What, too, do they say to this, that Job, among the Gentiles, offered burnt-offerings before the institution of the Mosaic ceremonies? See Job<180105> 1:5, 42:8. And Jethro, the priest of Midian, offered a burnt-offering and sacrifices to God even in the very camp of the Israelites in the wilderness, <021812>Exodus 18:12. Either, then, the sacrifice of Cain and Abel, or that of Adam himself and Eve, consisting of those beasts of whose skins coats were made to them by God, f388 and by whose blood the covenant was ratified, which could not have been made with them after their fall without shedding of blood, gave the first occasion to mankind of discharging that persuasion concerning the necessity of appeasing the offended Deity, which hath arisen from the light of nature, through this channel of sacrificing. Yea, it is evident that this innate notion concerning vindicatory justice, and the observation of its exercise and egress, have given rise to all divine worship. Hence that expression, "Primus in orbe deos fecit timor," "Fear first created gods." And hence these verses in Virgil, spoken by king Evander: --
"Non haec solennia nobis," etc. -- AEn, 8:185.
721
"These rites, these altars, and this feast, O king! From no vain fears or superstition spring, Or blind devotion, or from blinder chance, Or heady zeal, or brutal ignorance;
But saved from danger, with a grateful sense, The labors of a god we recompense."
But I do not mention these things as if it were my opinion that sacrifices are prescribed by the law of nature. The most of the Romish clergy maintain this opinion, that so they may pave the way for establishing the blasphemous sacrifice of the mass. Thus Lessius on "Justice and Right," book 2. Suarez, however, is of a different opinion; "for," says he, "there is no natural precept from which it can be sufficiently gathered that a determination to that particular mode of worship is at all necessary to good morals," in p. 3 of his Theol. on quest. 8, distinct. 71, sect. 8. But from the agreement of mankind in the ceremony of sacrificing, I maintain that they have possessed a constant sense of sin and vindicatory justice, discovering to them more and more of this rite, from its first commencement, by means of tradition.
But to return from this digression: it appears that such a presumption of corrective justice is implanted in all by nature, that it cannot by any means be eradicated. But since these universal conceptions by no means relate to what may belong or not belong to God at his free pleasure, it follows that sin-avenging justice is natural to God; the point that was to be proved.
I shall only add, in one word, that an argument from the consent of all is by consent of all allowed to be very strong: for thus says the philosopher, "What is admitted by all, we also admit; but he who would destroy such faith can himself advance nothing more credible,'' Aristotle, Nicom. in.
And Hesiod says, "That sentiment cannot be altogether groundless which many people agree in publishing." And, "When we discourse of the eternity of the soul," says Seneca, "the consent of mankind is considered as a weighty argument; I content myself with this public persuasion," Seneca, Ep. 117.
And again, Aristotle says, "It is a very strong proof, if all shall agree in what we shall say." And in that observation another author concurs: "The
722
things that are commonly agreed on are worthy of credit." And here endeth the second argument
723
CHAPTER 5.
The third argument -- This divine attribute demonstrated in the works of providence -- That passage of the apostle to the Romans, <450118>Romans 1:18, considered -- Anger, what it is -- The definitions of the philosophers -- The opinion of Lactantius concerning the anger of God -- Anger often ascribed to God in the holy Scriptures -- In what sense this is done -- The divine anger denotes, 1. The effect of anger; 2. The will of punishing -- What that will is in God -- Why the justice of God is expressed by anger -- The manifestation of the divine anger, what it is -- How it is "revealed from heaven" -- The sum of the argument -- The fourth argument -- Vindicatory justice revealed in the cross of Christ -- The attributes of God, how displayed in Christ -- Heads of other arguments -- The conclusion.
III. f389 It remains, then, that we should now consider, in the third place,
what testimony God has given, and is still giving, to this essential attribute of his in the works of providence. This Paul takes notice of, <450118>Romans 1:18. "The wrath of God," says he, "is revealed from heaven against all ungodliness and unrighteousness of men, who hold the truth in unrighteousness."
The philosopher Aristotle says that "anger is a desire of punishing on account of an apparent neglect;" f390 a definition, perhaps, not altogether accurate. Seneca says that Aristotle's definition of anger, that it is "a desire of requiting pain," differs but little from his own, namely, that "anger is a desire of inflicting punishment," book 1. "Of Anger," chapter 3, where he discusses it with great elegance, according to the maxims of the Stoics. But Aristotle reckons aoj rghsia> n f391 among vices or extremes, Ethic. Nicom. lib. 2. cap. 7. But Phavorinus says that "anger is a desire to punish the person appearing to have injured you, contrary to what is fit and proper." But in whatever manner it be defined, it is beyond a doubt that it cannot, properly speaking, belong to God. Lactantius Firmianus, therefore, is lashed by the learned, who, in his book "Of the Anger of God," chapter 4, in refuting the Stoics, who contend that anger ought not in any manner whatever to be ascribed to God, has ventured to ascribe to
724
the Deity commotions and affections of mind, but such as are just and good. Suarez, however, excuses him, in his disputation "On Divine Justice," sect. 5, and contends that the nature of anger is very specially preserved in the disposition of punishing offenses.
But however this matter be, certain it is that God assumes no affection of our nature so often to himself in Scripture as this; and that, too, in words which for the most part, in the Old Testament, denote the greatest commotion of mind. Wrath, fury, the heat of great anger, indignation, hot anger, smoking anger, wrathful anger, anger appearing in the countenance, inflaming the nostrils, rousing the heart, flaming and consuming, are often assigned to him, and in words, too, which among the Hebrews express the parts of the body affected by such commotions. (<042504>Numbers 25:4; <051317>Deuteronomy 13:17; <060726>Joshua 7:26; <197849>Psalm 78:49; <231309>Isaiah 13:9; <052924>Deuteronomy 29:24; <070214>Judges 2:14; <197401>Psalm 74:1, 69:24; <233030>Isaiah 30:30; <250206>Lamentations 2:6; <260515>Ezekiel 5:15; <197849>Psalm 78:49; <233402>Isaiah 34:2; 2<142811> Chronicles 28:11; <151014>Ezra 10:14; <350308>Habakkuk 3:8,12.)
In fine, there is no perturbation of the mind, no commotion of the spirits, no change of the bodily parts, by which either the materiality or formality f392 (as they phrase it) of anger is expressed, when we are most deeply affected thereby, which he has not assumed to himself.
But since with God, beyond all doubt, "there is no variableness, neither shadow of turning," it will be worth while strictly to examine what he means by this description of his most holy and unchangeable nature, so well accommodated to our weak capacities. Every material circumstance, such as in us is the commotion of the blood and gall about the heart, and likewise those troublesome affections of sorrow and pain with which it is accompanied, being entirely excluded, we shall consider what this anger of God means.
First, then, it is manifest that, by the anger of God, the effects of anger are denoted: "Is God unrighteous who taketh vengeance? God forbid," <450305>Romans 3:5. And it is said, <490506>Ephesians 5:6, "Because of these things cometh the wrath of God upon the children of disobedience;" that is, God will most assuredly punish them. Hence the frequent mention of "the wrath to come;" that is, the last and everlasting punishment. Thus, that great and terrible day, "in which God will judge the world by that man
725
whom he hath ordained," is called "The day of his wrath," because it is the day of "the revelation of the righteous judgment of God," <450205>Romans 2:5. And he is said to be "slow to wrath" because he oftentimes proceeds slowly, as it seems to us, to inflict punishment or recompense evil. But, perhaps, this difficulty is better obviated by Peter, who removes every idea of slowness from God, but ascribes to him patience and long-suffering in Christ towards the faithful. And of this dispensation even the whole world, in a secondary sense, are made partakers. "The Lord is not slack," says he, "concerning his promise" (the promise, namely, of a future judgment), "as some men count slackness; but is long-suffering to us-ward, not willing that any should perish, but that all should come to repentance," 2<610309> Peter 3:9.
Nay, the threatening of punishment is sometimes described by the words "anger, fury, wrath," and "fierce wrath." Thus, <320309>Jonah 3:9, "Who can tell if God will turn and repent, and turn away from his fierce anger, that we perish not?" that is, "whether he may not, upon our humiliation and repentance, avert from us the grievous punishment denounced by the prophet."
But, secondly, It denotes a constant and immutable will in God of avenging and punishing, by a just punishment, every injury, transgression, and sin. And hence that expression, <450922>Romans 9:22, "What if God, willing to show his wrath," -- that is, his justice, or constant will of punishing sinners; for when any external operations of the Deity are described by a word denoting a human affection that is wont to produce such effects, the holy Scripture means to point out to us some perfection perpetually resident in God, whence these operations flow, and which is their proper and next principle. f393
And what is that perfection but this justice of which we are discoursing? For we must remove far from God every idea of angel properly so called, which, in respect of its causes and effects, and of its own nature, supposes even the greatest perturbation, change, and inquietude of all the affections in its subject; and yet we are under the necessity of ascribing to him a nature adapted to effect those operations which are reckoned to belong to anger. But since the Scriptures testify that God works these works as he is just, and because he is just (and we have proved it above), it plainly
726
appears that that perfection of the divine nature is nothing else but this vindicatory justice; whence Thomas Aquinas asserts f394 that anger is not said to be in God in allusion to any passion of the mind, but to the judgment or decision of his justice. Nay, that "anger" may not only be reduced to "justice," but that the words themselves are synonymous, and that they are taken so in Scripture, is certain: <190706>Psalm 7:6,9,
"Arise, O LORD, in thine anger, lift up thyself because of the rage of mine enemies: and awake for me to the judgment that thou hast commanded. Oh let the wickedness of the wicked come to an end; but establish the just: for the righteous God trieth the hearts and reins."
To "judge in anger," or with "justice," are phrases of the same import: <195607>Psalm 56:7, "Shall they escape by iniquity? in thine anger cast down the people, O God;" or, "In justice cast them down, because of their iniquity." Thus, when he justly destroyed the people of Israel by the king of Babylon, he says it came to pass through his anger: 2<122420> Kings 24:20,
"For through the anger of the LORD it came to pass in Jerusalem and Judah, until he had cast them out from his presence, that Zedekiah rebelled against the king of Babylon."
But the apostle says that this anger or punitory justice is "revealed from heaven." The apostle uses the same word here that is translated "revealed" in the preceding verse, when speaking of the manifestation or revelation of the righteousness of faith in the gospel Therefore, some have been of opinion that the apostle here asserts that this very anger of God is again and again made known and manifested, or openly declared, in the gospel against unbelievers. But to what purpose, then, is there any mention made of "heaven," whence that manifestation or revelation is said to have been made? The apostle, therefore, uses the word in a different sense in <450118>Romans 1:18, from that which it is used in the preceding. There it means a manifestation by the preaching of the word, here it signifies a declaration by examples; and therefore one might not improperly translate the word "is laid open," or "clearly appears," -- that is, is proved by numberless instances. Moreover, this verse is the principal of the arguments by which the apostle proves the necessity of justification by
727
faith in the remission of sins through the blood of Christ, because that all have sinned, and thereby rendered God their open and avowed enemy.
The apostle, then, affirms that God hath taken care that his anger against sin, or that his justice, should appear by innumerable examples of punishments inflicted on mankind for their sins, in his providential government of the world, and that it should appear in so clear a manner that there should be no room left for conjectures about the matter. Not that punishment is always inflicted on the wicked and impious while in this world, or, at least, that it appears to be so, for very many of them enjoy all the pleasures of a rich and flourishing outward estate; but besides that he exercises his anger on their consciences, as we proved before, and that the external good things of fortune, as they call them, are only a fattening of them for the day of slaughter, even in this life he oft-times, in the middle of their career, exercises his severe judgments against the public enemies of Heaven, the monsters of the earth, the architects of wickedness, sunk in the mire and filth of their vices; and that, too, even to the entire ruin and desolation both of whole nations and of particular individuals, whom, by a remarkable punishment, he thinks proper to make an example and spectacle of to the world, both to angels and to men.
Therefore, although "God, willing to show his wrath, and to make his power known," not in that way only, -- namely, by exercising public punishments in this life, -- of which we are now speaking, "endure with much long-suffering the vessels of wrath fitted to destruction," and though he should not instantly dart his lightning against all and every individual of the abandoned and profane, yet mankind will easily discern f395 what the mind and thoughts of God are, what his right and pleasure, and of what kind his anger and justice are, with regard to every sin whatever. Therefore, the apostle affirms that the anger of God, of which he gives only some instances, is by these judgments openly declared against all unrighteousness and ungodliness of men whatever, whether they fail in the worship and duty which they owe to God, or in the duties which it is incumbent on them to perform to one another; moreover, that the solemn revelation of this divine justice consists, not only in those judgments which, sooner or later, he hath exercised upon particular persons, but also in the whole series of his divine dispensations towards men: in which, as he gives testimony both to his goodness and patience, inasmuch as "he
728
maketh his sun to rise on the evil and on the good, and sendeth rain on the just and on the unjust," and "leaveth not himself without witness, in that he doeth good, and giveth us rain from heaven, and fruitful seasons, filling our hearts with food and gladness,'' <400545>Matthew 5:45; <441417>Acts 14:17; so also he gives equally clear signs and testimonies of his anger, severity, and indignation, or of his punitory justice. Hence, on account of the efficacy of the divine anger exercising its power and influence far and near, this visible world, as if the very fuel of the curse, is appointed as the seat and abode of all kinds of misery, grief, lamentation, cares, wrath, vanity, and inquietude. Why need I mention tempests, thunders, lightning, deluges, pestilences, with many things more, by means of which, on account of the wickedness of man, universal nature is struck with horror? All these, beyond a doubt, have a respect to the revelation of God's anger or justice against the unrighteousness and the ungodliness of men.
Moreover, the apostle testifies this revelation to be made from heaven. Even the most abandoned cannot but observe punishments of various kinds making havoc everywhere in the world, and innumerable evils brooding, as it were, over the very texture of the universe. But because they wish for and desire nothing more ardently than either that there were no God, or that he paid no regard to human affairs, they either really ascribe, or pretend to ascribe, all these things to chance, fortune, the revolutions of the stars and their influence, or, finally, to natural causes. In order to free the minds of men from this pernicious deceit of atheism, the apostle affirms that all these things come to pass "from heaven;" that is, under the direction of God, or by a divine power and providence punishing the sins and wickedness of men, and manifesting the justice of God. Thus,
"The LORD rained upon Sodom and upon Gomorrah brimstone and fire from the LORD out of heaven," <011924>Genesis 19:24:
which cities, by that punishment inflicted on them from heaven, he hath set up as an example, in every future age, to all those who should afterward persevere in the like impieties. To these considerations add, that the apostle, from this demonstration of the divine anger from heaven against the sins of men, argues the necessity of appointing an atonement through the blood of Christ, <450318>Romans 3:18-26; which would by no
729
means follow but upon the supposition that that anger of God was such that it could not be averted without the intervention of an atonement.
But not to be tedious, it is evident that God, by the works of his providence, in the government of this world, gives a most copious testimony to his vindicatory justice, not inferior to that given to his goodness, or any other of his attributes; which testimony concerning himself and his nature he makes known, and openly exhibits to all, by innumerable examples, constantly provided and appointed for that purpose. He, then, who shall deny this justice to be essential to God, may, for the same reason, reject his goodness and long-suffering patience.
IV. The fourth argument shall be taken from the revelation of that name,
glory, and nature, which God hath exhibited to us in and through Christ: <430118>John 1:18,
"No man hath seen God at any time; the only-begotten Son, which is in the bosom of the Father, he hath declared him;"
-- him who, though he be light itself, and dwelling in light inaccessible, yet in respect of us, who without Christ are naturally blinder than moles, is covered with darkness. In creation, in legislation, and in the works of providence, God, indeed, hath plainly marked out and discovered to us certain traces of his power, wisdom, goodness, justice, and longsufferance. But, besides that there are some attributes of his nature the knowledge of which could not reach the ears of sinners but by Christ, -- such as his love to his peculiar people, his sparing mercy, his free and saving grace, -- even the others, which he hath made known to us in some measure by the ways and means above mentioned, we could have no clear or saving knowledge of unless in and through this same Christ; for "in him are hid all the treasures of wisdom and knowledge." In him God hath fully and clearly exhibited himself to us, to be loved, adored, and known; and that not only in regard of his heavenly doctrine, in which he hath "brought life and immortality to light through the gospel," ( 2<550110> Timothy 1:10) God finishing the revelation of himself to mankind by the mission and ministry of his Son, but also, exhibiting, both in the person of Christ and in his mediatorial office, the brightness of his own glory and the express image of his person, he glorified his own name and manifested his nature, to all those at least who, being engrafted into Christ and baptized into his Spirit,
730
enjoy both the Father and Son. But in the whole matter of salvation by the Mediator, God-man, there is no excellence of God, no essential property, no attribute of his nature, the glory of which is the chief end of all his works, that he hath more clearly and eminently displayed than this punitory justice.
It was for the display of his justice that he set forth Christ as a propitiation, through faith in his blood. He spared him not, but laid the punishment of us all upon him. It was for this that he was pleased to bruise him, to put him to grief, and to make his soul an offering for sin.
The infinite wisdom of God, his inexpressible grace, free love, boundless mercy, goodness, and benevolence to men, in the constitution of such a Mediator, -- namely, a God-man, -- are not more illustriously displayed, to the astonishment of men and angels, in bringing sinful man from death, condemnation, and a state of enmity, into a state of life, of salvation, of glow, and of union and communion with himself, than is this punitory justice, for the satisfaction, manifestation, and glory of which this whole scheme, pregnant with innumerable mysteries, was instituted. But that attribute whose glory and manifestation God intended and accomplished, both in the appointment ( 2<550110> Timothy 1:10) of his only-begotten Son to the office of mediator, and in his mission, must be natural to him; and there is no need of arguments to prove that this was his vindicatory justice. Yea, supposing this justice and all regard to it entirely set aside, the glory of God's love in sending his Son, and delivering him up to the death for us all, which the Scriptures so much extol, is manifestly much obscured, if it do not rather totally disappear; for what kind of love can that be which God hath shown, in doing what there was no occasion for him to do?
We will not at present enter fully into the consideration of other arguments by which the knowledge of this truth is supported; among which that of the necessity of assigning to God (observing a just analogy) whatever perfections or excellencies are found among the creatures, is not of the least importance. These we pass, partly that we may not be tedious to the learned reader, partly because the truth flows in a channel already sufficiently replenished with proofs. It would be easy, however, to show that this justice denotes the highest perfection, and by no means includes any imperfection, on account of which it should be excluded from the
731
divine nature. Neither, in the definition of it, does one iota occur that can imply any imperfection; but all perfection, simple or formal, simply and formally, is found in God. But when this perfection is employed in any operation respecting another being, and having for its object the common good, it necessarily acquires the nature of justice.
I shall not be farther troublesome to my readers; if what has been already said amount not to proof sufficient, I know not what is sufficient. I urge only one testimony more from Scripture and conclude. It is found in <581026>Hebrews 10:26,27:
"For if we sin wilfully after that we have received the knowledge of the truth, there remaineth no more sacrifice for sins, but a certain fearful looking for of judgment and fiery indignation."
"But perhaps God will pardon without any sacrifice." The apostle is of a contrary opinion. Where there is "no sacrifice for sin," he argues that, from the very nature of the thing, there must be "a looking for of judgment and fiery indignation;" -- the very point that was to be proved.
I could heartily wish that some sinner whose conscience the hand of the omnipotent God hath lately touched, whose "sore ran in the night and ceased not," and whose "soul refused to be comforted," whose "grief is heavier than the sand of the sea," in whom "the arrows of the Almighty" stick fast, "the poison whereof drinketh up the spirit," (<180602>Job 6:2-4) were to estimate and determine this difficult and doubtful dispute. Let us, I say, have recourse to a person, who, being convinced by the Spirit of his debts to God, is weighed down by their burden, while the sharp arrows of Christ are piercing the heart, <194505>Psalm 45:5, and let us inform him that God, with the greatest ease, by his nod, or by the light touch of his finger, so to speak, can blot out, hide, and forgive all sins. Will he rest satisfied in such a thought? will he immediately subscribe to it? Will he not rather exclaim, "I have heard many such things; `miserable comforters are ye all;' (<181304>Job 13:4, 16:2) nay, `ye are forgers of lies, physicians of no value.' The terrors of the Lord, which surround me, and beset me day and night, ye feel not. I have to do with the most just, the most holy, the supreme Judge of all, who `will do right, and will by no means clear the guilty.' Therefore, `my days are consumed like smoke, and my bones are burned as an hearth. My heart is smitten, and withered like grass; so that I forget to eat my bread.
732
By reason of the voice of my groaning, my bones cleave to my skin.' (<19A203P> salm 102:3-5) `I am afflicted and ready to die from my youth up: while I suffer thy terrors I am distracted. Thy fierce wrath goeth over me; thy terrors have cut me off.' (<198815>Psalm 88:15,16) I wish I were hid in the grave, yea, even in the pit, unless the Judge himself say to me, `Deliver him from going down to the pit, I have found a ransom.' (<183324>Job 33:24) Indeed, when the recollection of that very melancholy period comes into mind, when-first God was pleased by his Spirit effectually to convince the heart of me, a poor sinner, of sin, and when the whole of God's controversy with me for sin is again presented to my view, I cannot sufficiently wonder what thoughts could possess those men who have treated of the remission of sins in so very slight, I had almost said contemptuous, a manner." But these reflections are rather foreign to our present business.
733
CHAPTER 6.
Another head of the first part of the dissertation -- Arguments for the necessary egress of vindicatory justice from the supposition of sin -- The first argument -- God's hatred of sin; what -- Whether God by nature hates sin, or because he wills so to do -- Testimonies from holy Scripture -- Dr Twisse's answer -- The sum of it -- The same obviated -- The relation of obedience to reward and of sin to punishment not the same -- Justice and mercy, in respect of their exercise, different -- The second argument -- The description of God in the Scriptures in respect of sin -- In what sense he is called a "consuming fire" -- Twisse's answer refuted -- The fallacies of the answer.
WE have sufficiently proved, if I be not mistaken, that sin-punishing justice is natural to God. The opposite arguments, more numerous than weighty, shall be considered hereafter. We are now to prove the second part of the question, -- namely, that the existence and sin of a rational creature being supposed, the exercise of this justice is necessary. And, granting what appears from what we have already said concerning the nature of justice, especially from the first argument, our proofs must necessarily be conclusive. The first is this: --
I. He who cannot but hate all sin cannot but punish sin; for to hate sin is,
as to the affection, to will to punish it, and as to the effect, the punishment itself. And to be unable not to will the punishment of sin is the same with the necessity of punishing it; for he who cannot but will to punish sin cannot but punish it: for "our God is in the heavens; he hath done whatsoever he hath pleased," <19B503>Psalm 115:3. Now, when we say that God necessarily punishes sin, we mean, that on account of the rectitude and perfection of his nature, he cannot possess an indifference of will to punish; for it being supposed that God hates sin, he must hate it either by nature or by choice. If it be by nature, then we have gained our point. If by choice, or because he wills it, then it is possible for him not to hate it. Nay, he may even justly will the contrary, or exercise a contrary act about the same object; for those acts of the divine will are most free, namely, which have their foundation in the will only: that is to say, it is
734
even possible for him to love sin; for the divine will is not so inclined to any object, but that, if it should be inclined to its contrary, that might, consistent with justice, be done. This reasoning Durandus agrees to, and this Twisse urges as an argument. The conclusion, then, must be, that God may love sin, considered as sin.
"Credat Apella."
"The sons of circumcision may receive The wondrous tale, which I shall ne'er believe."
Francis' Horace.
For "God hates all workers of iniquity," <190505>Psalm 5:5. He calls it "The abominable thing that he hateth," <244404>Jeremiah 44:4. Besides these, other passages of Scripture testify that God hates sin, and that he cannot but hate it:
"Thou art of purer eyes than to behold evil, and canst not look on iniquity," <350113>Habakkuk 1:13.
On account of the purity of God's eyes, -- that is, of his holiness, an attribute which none hath ever ventured to deny, -- he "cannot look on iniquity;" that is, he cannot but hate it. "Thou art not a God that hath pleasure in wickedness," says the psalmist, <190504>Psalm 5:4,5, -- that is, "Thou art a God who hatest all wickedness;" -- for "evil shall not dwell with thee, and the foolish shall not stand in thy sight; thou hatest all workers of iniquity." Is it a free act of the divine will that he here describes, which might or might not be executed without any injury to the holiness, purity, and justice of God; or the divine nature itself, as averse to, hating and punishing every sin? Why shall not the foolish stand in God's sight? Is it because he freely wills to punish them, or because our God to all workers of iniquity is a consuming fire? Not that the nature of God can wax hot at the sight of sin, in a natural manner, as fire doth after the combustible materials have been applied to it; but that punishment as naturally follows sin as its consequence, on account of the pressing demand of justice, as fire consumes the fuel that is applied to it.
But it is not without good reason that God, who is love, so often testifies in the holy Scriptures his hatred and abomination of sin: "The wicked, and him that loveth violence, his soul hateth," <191105>Psalm 11:5. Speaking of
735
sinners, <032630>Leviticus 26:30, he says, "My soul shall abhor you." He calls sin "That abominable thing," 1<112126> Kings 21:26; <191401>Psalm 14:1; <051622>Deuteronomy 16:22. There is nothing that God hates but sin; and because of sin only other things are liable to his hatred. In what sense passions and affections are ascribed to God, and what he would have us to understand by such a description of his nature and attributes, is known to everybody. But of all the affections of human nature, hatred is the most restless and turbulent, and to the person who is under its influence, and who can neither divest himself of it nor give a satisfactory vent to its motions, the most tormenting and vexatious; for as it takes its rise from a disagreement with and dislike of its object, so that its object is always viewed as repugnant and offensive, no wonder that it should rouse the most vehement commotions and bitterest sensations. But God, who enjoys eternal and infinite happiness and glory, as he is far removed from any such perturbations, and placed far beyond all variableness or shadow of change, would not assume this affection so often, for our instruction, unless he meant clearly to point out to us this supreme, immutable, and constant purpose of punishing sin, -- as that monster whose property it is to be the object of God's hatred, that is, of the hatred of infinite goodness, -- to be natural and essential to him.
The learned Twisse answers, "I cannot agree that God by nature equally punishes and hates sin, unless you mean that hatred in the Deity to respect his will as appointing a punishment for sin; in which sense I acknowledge it to be true that God equally, from nature and necessity, punishes and hates sin. But I deny it to be necessary that he should either so hate sin or punish it. If hatred be understood to mean God's displeasure, I maintain that it is not equally natural to God to punish sin and to hate it; for we maintain it to be necessary that every sin should displease God, but it is not necessary that God should punish every sin." The sum of the answer is this: God's hatred of sin is taken either for his will of punishing it, and so is not natural to God; or for his displeasure on account of sin, and so is natural to him: but it does not thence follow that God necessarily punishes every sin, and that he can let no sin pass unpunished.
But, first, this learned gentleman denies what has been proved; nor does he deign to advance a word to invalidate the proof. He denies that God
736
naturally hates sin, hatred being taken for the will of punishing: but this we have before demonstrated, both from Scripture and sound reason. It would be easy indeed to elude the force of any argument in this manner. Afterward, he acknowledges that every sin must necessarily be displeasing to God. This, then, depends not on the free will of God, but on his nature. It belongs, then, immutably to God, and it is altogether impossible that it should not displease him. This, then, is supposed, that sin is always displeasing to God, but that God may or may not punish it, but pardon the sin and cherish the sinner, though his sin eternally displease him; for that depends upon his nature, which is eternally immutable. Nor is it possible that what hath been sin should ever be any thing but sin. From this natural displeasure, then, with sin, we may with propriety argue to its necessary punishment; otherwise, what meaneth that despairing exclamation of alarmed hypocrites,
"Who among us shall dwell with the devouring fire? who among us shall dwell with everlasting burnings?" (<233314>Isaiah 33:14)
The learned doctor retorts, "Obedience must necessarily please God; but God is not bound by his justice necessarily to reward it." But the learned gentleman will hardly maintain that the relation of obedience to reward, and disobedience to punishment, is the same; for God is hound to reward no man for obedience performed, for that is due to him by natural right: <421710>Luke 17:10,
"So likewise ye, when ye shall have done all those things which are commanded you, say, We are unprofitable servants; we have done that which was our duty to do." <191602>Psalm 16:2,
"My goodness extendeth not unto thee." But every man owes to God obedience, or is obnoxious to a vicarious punishment; nor can the moral dependence of a rational creature on its Creator be otherwise preserved:
"The wages of sin is death; but the gift of God is eternal life," <450623>Romans 6:23.
Away, then, with all proud thoughts of equalling the relation of obedience to reward and sin to punishment.
737
"Who hath first given to him, and it shall be recompensed unto him again? For of him, and through him, and to him, are all things: to whom be glory for ever. Amen," <451135>Romans 11:35,36.
"What hast thou," O man, "that thou didst not receive? Now if thou didst receive it, why dost thou glory, as if thou hadst not received it?" 1<460407> Corinthians 4:7.
God requireth nothing of us but what he hath formerly given us; and, therefore, he has every right to require it, although he were to bestow no rewards. What! doth not God observe a just proportion in the infliction of punishments, so that the degrees of punishment, according to the rule of his justice, should not exceed the demerit of the transgression. "Shall not the Judge of all the earth do right?" But beware, Dr Twisse, of asserting that there is any proportion between the eternal fruition of God and the inexpressible participation of his glory, in which he hath been graciously pleased that the reward of our obedience should consist, and the obedience of an insignificant reptile, almost less than nothing. Whatever dignity or happiness we arrive at, we are still God's creatures.
It is impossible that he who is blessed forever and ever, and is so infinitely happy in his own essential glory that he stands in no need of us or of our services, and who, in requiring all that we are and all that we can do, only requires his own, can, by the receipt of it, become bound in any debt or obligation. For God, I say, from the beginning, stood in no need of our praise; nor did he create us merely that he might have creatures to honor him, but that, agreeably to his goodness, he might conduct us to happiness.
But he again retorts, and maintains, "That God can punish where he does not hate; and, therefore, he may hate and not punish: for he punished his most holy Son, whom God forbid that we should say he ever hated." But, besides that this mode of arguing from opposites hardly holds good in theology, though God hated not his Son when he punished him, personally considered, he however hated the sins on account of which he punished him (and even himself, substitutively considered, with respect to the effect of sin), no less than if they had been laid to any sinner. Yea, and from this argument it follows that God cannot hate sin and not punish it; for when
738
he laid sins, which he hates, to the charge of his most holy Son, whom he loved with the highest love, yet he could not but punish him.
II. The representation or description of God, and of the divine nature in
respect of its habitudeb f396 to sin, which the Scriptures furnish us with, and the description of sin with relation to God and his justice, supply us with a second argument. They call God a "consuming fire;" "everlasting burnings," (<581229>Hebrews 12:29; <050424>Deuteronomy 4:24; <233314>Isaiah 33:14) a God who "will by no means clear the guilty." (<023407>Exodus 34:7) They represent sin as "that abominable thing which he hateth," which he will destroy "as the fire devoureth the stubble, and the flame consumeth the chaff." (<244404>Jeremiah 44:4; <230524>Isaiah 5:24) As, then, consuming fire cannot but burn and consume stubble, when applied to it, so neither can God do otherwise than punish sin, that abominable thing, which is consuming or destroying it, whenever presented before him and his justice.
But the very learned Twisse replies, "That God is a consuming fire, but an intelligent and rational one, not a natural and insensible one. And this," says he, "is manifest from this, that this fire once burnt something not consumable, f397 namely, his own Son, in whom there was no sin; which," says he, "may serve as a proof that this fire may not burn what is consumable, when applied to it."
But, in my opinion, this very learned man was never more unhappy in extricating himself; for, first, he acknowledges God to be "a consuming fire," though "a rational and intelligent one, not a natural and insensible one." But the comparison was made between the events of the operations, not the modes of operating. Nobody ever said that God acts without sense, or from absolute necessity and principles of nature, without any concomitant liberty. But although he acts by will and understanding, we have said that his nature as necessarily requires him to punish any sin committed, as natural and insensible fire burns the combustible matter that is applied to it. But the learned gentleman does not deny this; nay, he even confirms it, granting that with respect to sin God "is a consuming fire," though only "an intelligent and rational one."
I am sorry that this very learned author should have used the expression, that "this fire burnt something not consumable," when he punished his most holy and well-beloved Son; for God did not punish Christ as his
739
most holy Son, but as our mediator and the surety of the covenant, "whom he made sin for us, though he knew no sin." Surely, "he laid upon him our sins," before "the chastisement of our peace was upon him." But in this sense he was very susceptible of the effects of this fire, -- namely, when considered as bearing the guilt of all our sins; and therefore it was that by fire the Lord did plead with him. (<235601>Isaiah 56:16) Therefore, what this very learned man asserts in the third place falls to the ground; for the conclusion from such a very false supposition must necessarily be false. We go on to the third argument.
740
CHAPTER 7.
The third argument -- The non-punishment of sin is contrary to the glory of God's justice -- Likewise of his holiness and dominion -- A fourth argument -- The necessity of a satisfaction being made by the death of Christ -- No necessary cause or cogent reason for the death of Christ, according to the adversaries -- The objection refuted -- The use of sacrifices -- The end of the first part of the dissertation.
III. OUR third argument is this: It is absolutely necessary that God
should preserve his glory entire to all eternity; but sin being supposed, without the infliction of the punishment due to it he cannot preserve his glory free from violation: therefore, it is necessary that he should punish it. Concerning the major proposition f398 there is no dispute; for all acknowledge, not only that it is necessary to God that he should preserve his glory, but that this is incumbent on him by a necessity of nature, for he cannot but love himself. He is Jehovah, and will not give his glory to another. (<234208>Isaiah 42:8) The truth of the assumption is no less clear; for the very nature of the thing itself proclaims that the glory of justice or of holiness, and dominion, could not otherwise be preserved and secured than by the punishment of sin. For, --
First, The glory of God is displayed in doing the things that are just; but in omitting these it is impaired, not less than in doing the things that are contrary.
"He that justifieth the wicked, and he that condemneth the just, even they both are abomination to the LORD." (<201715>Proverbs 17:15)
"Shall not the Judge of all the earth do right?" (<011825>Genesis 18:25) or what is just? But "it is a righteous" or just "thing with God to recompense tribulation" to the disobedient, and to punish those who, on account of sin, are "worthy of death." ( 2<530106> Thessalonians 1:6; <450132>Romans 1:32) Suppose, then, that God should let the disobedient, whom it is a just thing for him to punish, go unpunished, and that those who axe worthy of death
741
should never be required to die, but that he should clear the guilty and the wicked, although he hath declared them to be an abomination to him, where is the glory of his justice? That it is most evident that God thus punishes because he is just, we have proved before. "Is God unrighteous," or unjust, "who taketh vengeance? God forbid: for then how shall God judge the world?" And he is "righteous," or just, "because he hath given them blood to drink, who were worthy of it," (<450305>Romans 3:5,6; <661605>Revelation 16:5-7) and would be so far unjust were he not to inflict punishment on those deserving it.
Secondly, A proper regard is not shown to divine holiness, nor is its glory manifested, unless the punishment due to sin be inflicted. Holiness is opposed to sin; for
"God is of purer eyes than to behold evil, and cannot look on iniquity," (<350113>Habakkuk 1:13)
and is the cause why he cannot let sin pass unpunished.
"Ye cannot serve the LORD; for he is an holy God: he will not forgive your transgressions nor your sins," (<062410>Joshua 24:10)
said Joshua to the Israelites. For why? Can any thing impure and polluted stand before his holy Majesty? He himself declares the contrary; -- that he is "not a God that hath pleasure in wickedness ;" that "evil shall not dwell with him;" that "the foolish shall not stand in his sight;" that "he hateth all workers of iniquity;" and that
"there shall in no wise enter into the new Jerusalem any thing that defileth, neither whatsoever worketh abomination, or maketh a lie." (<190504>Psalm 5:4-6; <662127>Revelation 21:27)
Nor can Jesus Christ present his church to his Father till it be
"sanctified and cleansed with the washing of water by the word," and made "a glorious church, not having spot, or wrinkle, or any such thing, but holy and without blemish." (<490526>Ephesians 5:26,27)
And we are enjoined to be holy, because he is holy. But all things are to be "purged with blood; and without shedding of blood is no remission." (<580922>Hebrews 9:22) Thirdly, We have sufficiently shown above that the
742
nurtural dominion which God hath over rational creatures, and which they by sin renounce, could not otherwise be preserved or continued than by means of a vicarious punishment. And now let impartial judges decide whether it be necessary to God that he should preserve entire the glory of his justice, holiness, and supreme dominion, or not.
IV. And which is a principal point to be considered on this subject, Were
the opinions of the adversaries to be admitted, and were we to suppose that God might will the salvation of any sinner, it will be difficult, if not impossible, to assign any sufficient and necessary cause of the death of Christ. For let us suppose that God hath imposed on mankind a law, ratified by a threatening of eternal death, and that they, by a violation of that law, have deserved the punishment threatened, and consequently are become liable to eternal death; again, let us suppose that God in that threatening did not expressly intend the death of the sinner, but afterward declared what and of what kind he willed that the guilt of sin should be, and what punishment he might justly inflict on the sinner, and what the sinner himself ought to expect (all which things flow from the free determination of God), but that he might by his nod or word, without any trouble, though no satisfaction were either made or received, without the least diminution of his glory, and without any affront or dishonor to any attribute, or any injury or disgrace to himself, consistently with the preservation of his right, dominion, and justice, freely pardon the sins of those whom he might will to save; -- what sufficient reason could be given, pray, then, why he should lay those sins, so easily remissible, to the charge of his most holy Son, and on their account subject him to such dreadful sufferings?
While Socinians do not acknowledge other ends of the whole of this dispensation and mystery than those which they assign, they will be unable, to all eternity, to give any probable reason why a most merciful and just God should expose a most innocent and holy man, -- who was his own Son by way of eminence, and who was introduced by himself into the world in a preternatural manner, as they themselves acknowledge, -- to afflictions and sufferings of every kind, while among the living he pointed out to them the way of life, and at last to a cruel, ignominious, and accursed death.
743
I very well know that I cannot pretend to be either ingenious or quicksighted; but respecting this matter I am not ashamed to confess my dullness to be such, that I cannot see that God, f399 consistently with the preservation of his right and glory entire, could, without the intervention of a ransom, pardon sins, as if justice did not require their punishment, or that Christ had died in vain. For why? Hath not God set him forth to be a propitiation for the demonstration or declaration of his sin-punishing justice? But how could that justice be demonstrated by an action which it did not require, or if the action might be omitted without any diminution of it, -- if God would have been infinitely just to eternity, nor would have done any thing contrary and offensive to justice, though he had never inflicted punishment upon any sin? Could any ruler become highly famed and celebrated on account of his justice, by doing those things which, from the right of his dominion, he can do without injustice, but to the performance of which he is no way obligated by the virtue of justice? But if the adversaries suppose that when God freely made a law for his rational creatures, he freely appointed a punishment for transgression, freely substituted Christ in the room of transgressors; in fine, that God did all these things, and the like, because so it pleased him, and that therefore we are to acquiesce in that most wise and free will of his disposing all things at his pleasure; -- they should not find me opposing them. Unless God himself had taught us in his word that sin is "that abominable thing which his soul hateth," which is affrontive to him, which entirely casteth off all regard to that glory, honor, and reverence, which are due to him; and that to the sinner himself it is something evil and bitter, for "he shall eat of the fruit of his way, and be filled with his own devices;" and that God, with respect to sinners, is a "consuming fire," an "everlasting burning," in which they shall "dwell;" that "he will by no means clear the guilty;" that "he judgeth those who are worthy of death, and by his just judgment taketh vengeance on them; and that, therefore, "without the shedding of blood, there can be no remission," and that without a victim for sin, there remaineth to sinners nothing but "a fearful looking for of judgment and fiery indignation, that shall consume the adversaries;" and that he had appointed from the beginning his only-begotten Son, for the declaration and satisfaction of his justice, and the recovery of his glory, to open the way to heaven, otherwise shut, and to remain shut forever; -- if, I say, God had not instructed us in these and such-like truths from his word, I
744
should not oppose them; but these being clearly laid down in the word, we solemnly declare our belief that no sinner could obtain the remission of his sins, provided that we are disposed to acknowledge God to be just, without a price of redemption. f400
Perhaps some one will say, "It doth not follow from the death of Christ that God necessarily punisheth sin; for Christ himself, in his agony, placeth the passing away of the cup among things possible. `All things,' saith he, `Father, are possible with thee. Let this cup pass from me.'"
I answer, It is well known that the word "impossibility" may be considered in a twofold point of view. The first is in itself absolute, which respects the absolute power of God, antecedent to any free act of the divine will: in this respect, it was not impossible that that cup should pass from Christ. The second is conditional, which respects the power of God, as directed in a certain order, that is determined, and (if I might so phrase it) circumscribed by some act of the divine will: and in this sense it was impossible; that is to say, it being supposed that God willed to pardon any sins to sinners, it could not be done without laying their punishment upon the surety. But we do not pursue this argument farther at present, because we intend to resume it again in the consideration of the doctrine of Christ's satisfaction.
There are yet many arguments very proper for establishing the truth on our side of the question, which we choose not to enter on largely and on set purpose, lest we should be tiresome to the reader. Perhaps, however, it will be judged worth while briefly to sketch out some heads of them, and annex them to the former arguments concerning justice and the exercise thereof. The first is to this purport: --
1. A second act presupposes a first, and a constant manner of operating proves a habit; a sign also expresses the thing signified. Because God doeth good to all, we believe him to be good, and endowed with supreme goodness; for how could he so constantly and uniformly do good, unless he himself were good? Yea, from second acts the holy Scriptures sometimes teach the first; as, for instance, that God is the living God, because he giveth life to all, -- that he is good, because he doeth good. Why may we not also say that he is just, endowed with that justice of which we are treating, because "God perverteth not judgment, neither doth
745
the Almighty pervert justice," but "the LORD is righteous, and upright are his judgments?" (<180808>Job 8:8; <19B9137>Psalm 119:137) A constant, then, and uniform course of just operation in punishing sin proves punitory justice to be essentially inherent in God. From his law, which is the sign f401 of the divine will, the same is evident; for the nature of the thing signified is, that it resembles the sign appointed for the purpose of expressing it. That the same thing may be said of the anger, fury, and severity of God hath been shown above, <450118>Romans 1:18.
2. It is not the part of a just judge, of his mere good pleasure, to let the wicked pass unpunished: "He that justifieth the wicked is an abomination to the Lord," and, "Woe to them that call evil good!" But God is a just judge. "But one who is not liable to render a reason," you will say, "and who is by no means subject to a law." But the nature of God is a law to itself. He cannot lie, because he himself is truth; nor act unjustly, because he is just. Such as God is by nature, such is he in the acts of his will.
3. The argument, from the immutable difference of things in themselves is of very considerable weight; for that which is sin, because it destroys that subjection of the creature which is due to the Creator, cannot, even by the omnipotence of God, be made to be not sin. To hate the supreme good implies a contradiction. But if, from the nature of the thing, sin be sin, in relation to the supreme perfection of God, from the nature of the thing, too, is its punishment. Yea, God hath ordered children to obey their parents, because this is right. f402
4. The adversaries acknowledge "That God cannot save the impenitent and obstinately wicked without injury to the glory, and holiness, and perfection of his nature." Why so? "The justice of God," say they, "will not suffer it." But what kind of justice is that, I ask, which can regard certain modes and relations of transgression or sin, and will not regard the transgression or sin itself?
5. God punishes sin either because he simply wills it, or because it is just that sin should be punished. If because he simply wills it, then the will of God is the alone cause of the perdition of a sinful creature. But he himself testifies to the contrary, -- namely, that man's ruin is of himself:
746
"O Israel, thou hast destroyed thyself; but in me is thine help." (<281309>Hosea 13:9)
Again; justice does not require that the things which God doeth of his mere good pleasure should come to pass, more than that they should not come to pass. But if it be not more just that sins should be punished than that they should not be punished, it is certain that the non-punishment or free pardon of sin is more agreeable to the goodness, grace, love, and compassion of God than the infliction of punishment; how, then, comes it to pass that, disregarding these attributes, he should freely will that which no essential property of his nautre requires? If, then, sin be sin because God wills it, if the transgression of the law deserve punishment because God wills it, and the punishment be at length inflicted because God wills it, the order of things, or the condition which they are in by virtue of their respect and relation to the dominion and perfection of God, requiring no such thing, why, pray, should we either hate or abhor sin, when the bare will of God alone is to be considered, both in respect of the decree, which supposes that there is nothing in sin, and which implies no change of the state of things, and also in respect of its execution? But if God punish sin because, by virtue of his natural justice, it is just that it should be punished, then it is unjust not to punish it. But is God unjust? God forbid!
I am truly ashamed of those divines who have nothing more commonly in their mouths, both in their disputations and discourses to the people, than "that God might by other means have provided for the safety and honor of his justice, but that that way by the blood of his Son was more proper and becoming." So said Augustine of old. But what then? Of that absolute power which they dream of, by which he might, without any intervening sacrifice, forgive sins, not the least syllable is mentioned in the whole sacred writings; nor am I afraid to affirm that a more convenient device to weaken our faith, love, and gratitude, cannot be invented. Away, then, with such speculations, which teach that the mystery of the love of God the Father, of the blood of Jesus Christ, of the grace of the Holy Spirit, are either indifferent, or at least were not necessary, for procuring and bestowing salvation and eternal glory on miserable sinners. But it is manifest that by such artifices Socinians endeavor to overthrow the whole healing and heavenly doctrine of the gospel. "My soul, come not thou into
747
their secret!' But that God should institute so many typical expiatory sacrifices, and attended with so great labor and cost, with a sanction of severe punishments upon delinquents, with this view only, to communicate instruction, and to serve to lead us to Christ, though they could in no wise take away the guilt of sin; f403 that he should appoint his own Son, not only to death, but to a bloody, ignominious, accursed death, to be inflicted with such shame and disgrace as hath not been purged away through so many generations that have passed since that death, even to the present time; that Jehovah himself should have been pleased to bruise him, to put him to grief; that he made his own sword to awake against him, and forsook him; (<235310>Isaiah 53:10) -- that God, I say, should have done these and such like things, without being induced to it by any necessary cause, let those who can, comprehend and explain.
748
PART 2.
CHAPTER 8.
Objections of the adversaries answered -- The Racovian catechism particularly considered -- The force of the argument for the satisfaction of Christ from punitory justice -- The catechists deny that justice to be inherent in God; and also sparing mercy -- Their first argument weighed and refuted -- Justice and mercy are not opposite -- Two kinds of the divine attributes -- Their second and third arguments, with the answers annexed.
IT is now time to meet the objections of the adversaries, and so at length put an end to this dispute, as far as regards the subject-matter of it, already drawn out to such a length, and yet farther to be continued. We must first, then, encounter the Socinians themselves, on whose account we first engaged in this undertaking; and afterward we shall compare notes with a few learned friends. But as very lately the Racovian Catechism f404 of these heretics hath been repeatedly printed among us, we shall first consider what is to be met with there in opposition to the truth which we assert.
The Socinians grant, in that catechism of theirs, the argument for the satisfaction of Christ, drawn from the nature of this punitory justice, to be "plausible in appearance;" yea, they must necessarily acknowledge it to be such as that they cannot, even in appearance, oppose it, without being guilty of the dreadful sacrilege of robbing God of his essential attributes, and, therefore, they deny either this justice or sparing mercy to be naturally inherent in God. And they endeavor to defend the robbery by a threefold argument. Their first is this: -- "As to mercy, that it is not inherent in God, in the manner that they think, f405 is evident from this consideration, that if it were naturally inherent in God, God would not wholly punish any sin; as, in like manner, if that justice were naturally inherent in God, as they think, God could forgive no sin: for God can never do any thing against what is naturally inherent in him. As, for
749
instance, as wisdom is naturally inherent in God, God never doeth any thing contrary to it, but whatsoever he doeth, he doeth all things wisely. But as it is manifest that God forgives and punishes sins when he will, it appears that such a kind of mercy and justice as they think of is not naturally inherent in God, but is the effect of his own will." I answer, first, that we have laid it down as a fixed principle that mercy is essential to God; and that the nature of it in God is the same with justice we willingly grant. Rutherford alone f406 hath asserted that mercy is essential to God, but that this justice is a free act of the divine will. The falsity and folly of his assertion let himself be answerable for; the thing speaks for itself. To speak the truth, justice is attributed to God properly and by way of habit, mercy only analogically and by way of affection; and in the first covenant God paved no way for the display of his mercy, but proceeded in that which led straight to the glory of his justice: nevertheless, we maintain the one to be no less naturally inherent in God than the other. "But if it were naturally inherent in God," say the catechists, "God would not punish any sin." Why? I say; mention some plea. "Because," say they, "God cannot do any thing contrary to what is naturally inherent in him; but it is manifest that God punishes sin." But whose sins doth God punish? The sins of the impenitent, the unbelieving, the rebellious, for whose offenses the justice of God hath never been satisfied. But is not this contrary to mercy? Let every just judge, then, be called cruel. The punishment of sin, then, is contrary to mercy, either in respect of the infliction of the punishment itself, or because it supposes in God a quality opposite to mercy. The contrariety is not in respect of the infliction of punishment, for between an external act of divine power and eternal attributes of Deity, no opposition can be supposed; -- nor can it be because punishment supposes some quality in God opposite to mercy, for that which is opposite to mercy is cruelty; but God is free from every suspicion of cruelty, yet he punishes the sins of the impenitent, as the Socinians themselves acknowledge.
But, "That punitory justice," say they, "which you assign as the source of punishment, is opposite to mercy." How, I say, can that be? Punitory justice, essentially considered, is the very perfection and rectitude of God itself, essentially considered; and the essence of mercy, so to speak, is the same. But the essence of God, which is most simple, is not opposed to
750
itself. Moreover, both have their actual egresses by means of the acts of the divine will, which is always one alone and self-consistent. Objectively considered, I acknowledge they have different but not contrary effects; for to punish the impenitent guilty, for whom no satisfaction hath been made, is not contrary to the pardoning of those who believe and are penitent, through the blood of the Mediator, which was shed for the remission of sins. In one word, it is not necessary that, though actions be contrary, the essential principles should also be contrary.
But they again urge, "Wisdom is naturally inherent in God, and he never doeth any thing contrary to it; for whatsoever he doeth, he doeth all things wisely." We answer, It hath been proved before that the punishment of sin is not contrary to mercy. But they urge something farther, and insinuate that God not only cannot act contrary to his wisdom, but that in every work he exerciseth it: "Whatsoever he doeth," say they, "he doeth wisely." But the nature of all the divine attributes, in respect of their exercise, is not the same: for some create and constitute an object to themselves, as power and wisdom, which God must necessarily exercise in all his works; some require an object constituted for their egress, and for these it is sufficient that no work be done that is opposite or derogatory to their honor; of this kind are mercy and justice, as was said before. Thus far concerning mercy.
The objections that they bring against justice are easily answered. "If justice be naturally inherent in God," say they, "then he could let no sin pass unpunished." We readily grant that God passes by no sin unpunished, nor can do it. He forgives our sins, but he doth not absolutely let them pass unpunished. Every sin hath its just recompense of reward, either in the sinner or the surety; but to pardon sin for which justice hath been satisfied is no wise contrary to justice. That the nature of justice and mercy, in respect of their relation to their object, is different, hath been shown before. Such is their first argument; the second follows, which is this: --
"That justice which the adversaries oppose to mercy," say they, "whereby God punisheth sins, the sacred Scriptures nowhere point out by the name of `justice,' but call it the `anger and fury of God.'"
751
We answer, in the first place, that it is a very gross mistake that we oppose justice to mercy. These catechists have need themselves to be catechized. In the second place, let those who shall please to consult the passages formerly mentioned and explained on this head, determine whether the sacred Scriptures call this justice f407 by its own proper name or not? In the third place, anger and fury are, in reality, as to their effects, reducible to justice; hence that which is called "wrath," or "anger," in <450118>Romans 1:18, in the 32d verse is called "judgment." f408 Such is their second; and now follows the third argument: --
"When God forgives sins, it is attributed in Scripture to his justice. `If we confess our sins, he is faithful and just to forgive us our sins, and to cleanse us from all unrighteousness.' `Being justified freely by his grace through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus.'" (<430109>John 1:9; <450324>Romans 3:2426) We answer, that we have already shown at great length that justice, universally taken, is the perfection and rectitude of God, and has various egresses, both in words and in deeds, according to the constitution of the objects about which it may be employed; hence effects distinct, and in some measure different, are attributed to the same divine virtue. But the justice on account of which God is said to forgive sins is the justice of faithfulness, which has the foundation of its exercise in this punitory justice: which being satisfied, God, who cannot lie, promises the forgiveness of sins through Jesus Christ; which promise, beyond all doubt, he will perform, because he is faithful and just. f409 And thus vanishes in smoke all that these unhappy catechists have scraped together against this divine truth.
752
CHAPTER 9.
Crellius taken to task -- His first mistake -- God doth not punish sins as being endowed with supreme dominion -- The first argument of Crellius -- The answer -- The translation of punishment upon Christ, in what view made by God -- Whether the remission of sins, without a satisfaction made, could take place without injury to any one -- To whom punishment belongs -- Whether every one can resign his right -- Right twofold -- The right of debt, what; and what that of government -- A natural and positive right -- Positive right, what -- A description also of natural right -- Concessions of Crellius.
JOHN CRELLIUS treats this subject at great length, and with his usual artifice and acuteness, in his first book "Of the True Religion," prefixed to the works of Volkelius on the same subject. f410
First, then, he asserts, "That God hath a power of inflicting and of not inflicting punishment, but that it is by no means repugnant to divine justice to pardon the sinner whom by his right he might punish."
But here Crellius (which is a bad omen, as they say) stumbles in the very threshold, supposing punishment to be competent to God as he hath, or is endowed with, an absolute and supreme dominion over the creatures. God never punisheth, or is said to punish, as using that power. It is the part of a governor or judge to inflict punishment; and the Scriptures furnish sufficient evidence that both these relations belong to him in the infliction of punishment: "There is one Lawgiver, who is able to save and to destroy." "He maintaineth right, and sitteth in his throne judging right." He is "judge of all the earth." He is the supreme "judge." "He hath prepared his throne for judgment; and he shall judge the world in righteousness, he shall minister judgment to the people in righteousness." He is "judge of the earth," who will "render a reward to the proud." He is "Jehovah, our judge, our lawgiver, and our king;" and "God the judge of all." (<590412>James 4:12; <190904>Psalm 9:4; <011825>Genesis 18:25; <195006>Psalm 50:6; 9:7, 8, 94:2; <233322>Isaiah 33:22, <581223>Hebrews 12:23, etc.) In all the acts of his absolute dominion and supreme power God is most free; and this the apostle openly asserts with
753
regard to his decrees making distinctions among mankind in respect of their last end, and the means thereto conducing, according to his mere good pleasure: see Romans 9. Moreover, in some operations and dispensations of providence concerning mankind, both the godly and ungodly, I acknowledge that God frequently asserts the equity and rectitude of his government from that supreme right which he possesseth and may exercise. "Behold, God is greater than man. Why dost thou strive against him? for he giveth not account of any of his matters. Yea, surely God will not do wickedly, neither will the Almighty pervert judgment. Who hath given him a charge over the earth? or who hath disposed the whole world? If he set his heart upon man, if he gather unto himself his spirit and his breath; all flesh shall perish together, and man shall turn again unto dust." (<183312>Job 33:12, 13, 34:12-15)
But that God punishes omissions and avenges transgressions, as the supreme Lord f411 of all, and not as the Ruler of the universe and Judge of the world, is an opinion supported by no probable reason and by no testimony of Scripture. But let us hear what Crellius himself has to say. He thus proceeds: --
"He injures none, whether he punish or do not punish, if so be that the question is only respecting his right: for the punishment is not owing to the offending person, but he owes it, and he owes it to him upon whom the whole injury will ultimately redound; who in this matter is God. But if you consider the matter in itself, every one has it in his power to prosecute his right, and likewise not to prosecute it, or to yield up of it as much as he pleases; for this is the nature of a proper and sovereign right."
Ans. It is easy to be seen that the former fallacy diffuses its fibers through the whole of this reasoning; for the right, a dispensation with which he maintains to be lawful, he affirms to be a sovereign right, or the right of a lord and master. But this right is not the subject in question. It is a ruler and judge to whom punishment belongs, and who repays it. I would not, indeed, deny that God's supreme and sovereign right has a place in the matter of the sarisfaction made by Christ in our stead: for although to inflict punishment be the office of a ruler and judge (that both these relations, namely, of a ruler and judge, are to be assigned to God, the
754
Scriptures amply testify, -- see chapter3), yet the very translation of guilt from us upon Christ, constituting him sin for us, is a most free act, and an act of supreme power; unless, perhaps, the acceptance of the promise made by the surety belong of right to him as ruler, and there be no other act to be assigned to God.
But let us consider these arguments of Crellius severally. "He injures no one," says he, "whether he punish or not." But an omission of the infliction of punishment, where it is due, cannot take place without injury to that justice on which it is incumbent to inflict the punishment. f412 For "he that justifieth the wicked is abomination to the Lord;" and a heavy woe is pronounced equally on them that "call evil good, and good evil." (<201715>Proverbs 17:15; <230520>Isaiah 5:20) It is true that God neither injures nor can it,jure any one, either in what he hath done or might do; for "who hath first given to him, and it shall be recompensed to him again?" Nor is it less true that he will not, yea, that he cannot, do injury to his own justice, which requireth the punishment of every sin. An earthly judge may oftentimes spare a guilty person without injury to another, but not without injustice in himself. Yea, Crellius asserts that God cannot forgive the sins of some sinners, namely, the contumacious, without injury to himself; for this, as he says, would be unworthy of God. But we are sure that every sin, without exception, setting aside the consideration of the redemption by Christ, would be attended with contumacy forever. Were it not for that consideration, then, it would be unworthy of God to pardon the sins of any sinner.
Crellius adds: "Punishment is not owing to the sinner, but he owes it, and owes it to him on whom all the injury will ultimately redound; who is God." But because punishment is not owing to the sinner, but he owes it to the ruler, it doth not follow that the ruler may not inflict that punishment. Punishment, indeed, is not so owing to the sinner that an injury would be done him were it not inflicted. The debt of a sinner is not of such a kind that he can ask or enforce the payment of it; and a debt, properly speaking, implies such a condition. f413 But the sinner hath merited punishment in such a manner that it is just he should suffer it. But, again, the infliction of punishment belongs not to God as injured, as Crellius signifies, but as he is the ruler of all and the judge of sinners, to
755
whom it belongs to preserve the good of the whole, and the dependence of his creatures on himself.
He thus proceeds: "But if you consider the thing in itself, every one has it in his power to prosecute his right, and likewise not to prosecute it, or to yield up of it as much as he pleases."
Ans. As Socinus himself, in his third book "Of the Savior," chapter 2, hath afforded an opportunity to all our theologians who have opposed Socinianism of discussing this foolish axiom, "That every one may recede from his right," we shall answer but in few words to these positions of Crellius, and to the conclusions which he there draws as flowing from them.
There is, then, a double right; -- in the first place, that of a debt; in the second place, that of government. What is purely a debt may be forgiven; for that only takes place in those things which are of an indifferent right, the prosecution of which neither nature nor justice obliges. There is also a debt, though perhaps improperly so called, the fight of which it is unlawful to renounce; but our sins, in respect of God, are not debts only nor properly, but metaphorically f414 so called.
The right of government, moreover, is either natural or positive. The positive right of government, so to speak, is that which magistrates have over their subjects; and he who affirms that they can recede wholly from this fight must be either a madman or a fool. But this fight, as far as pertains to its exercise in respect of the infliction of punishment, either tends to the good of the whole republic, as in ordinary cases, or, as in some extraordinary cases, gives place to its hurt; for it is possible that even the exaction of punishment, in a certain condition of a state, may be hurtful. In such a situation of things, the ruler or magistrate has a power not to use his right of government in respect of particular crimes, or rather, he ought to use it in such a manner as is the most likely to attain the end; for he is bound to regard principally the good of the whole, and the safety of the people ought to be his supreme law. But he who affirms that, in ordinary cases, a magistrate may renounce his right, when that renunciation cannot but turn out to the hurt of the public good, is a stranger to all right. The same person may also affirm that parents may renounce their right over their children, so as not to take any care at all
756
about them; and that they might do so lawfully, -- that is, consistently with honor and decency. Yea, this is not a cessation from the prosecution of right, but from the performance of a duty; for the right of government supposes a duty: "For rulers are not a terror to good works, but to the evil. Wilt thou then not be afraid of the power? do that which is good, and thou shalt have praise of the same: for he is the minister of God to thee for good. But if thou do that which is evil, be afraid; for he beareth not the sword in vain: for he is the minister of God, a revenger to execute wrath upon him that doeth evil.'' (<451303>Romans 13:3,4) The question is not what magistrates do, but what, as the guardians and protectors of the law, they ought to do. See <19A108>Psalm 101:8.
There is also a natural right of government; such is the divine right over the creatures. The right, I say, of God over rational creatures is natural to him; therefore immutable, indispensable, and which cannot by any means be derogated. Thence, too, the debt of our obedience is natural and indispensable; nor is there any other kind of obligation to punishment. God, from the very nature of the thing, has dominion over us; and our subjection to him is either by obedience or a vicarious punishment, which comes in place of any omission or transgression on our part, as Crellius himself acknowledges. Those, then, who say that it is free to God to use this right or not, as he pleaseth, may as well say that it is free to God to be our God and Lord or not; for the demand of obedience and the exaction of punishment equally belong to God. But the Judge of the universe exercises his right; and his perpetual right, whence sinners are accounted worthy of death, he cannot but preserve unimpaired and entire.
The remaining objections, which are interspersed here and there in that book of his "Concerning God," against the vindicatory justice of God, either fall in with those which have been mentioned from the Racovian Catechism, or shall be reduced to the order of those which follow.
We think proper, by way of conclusion, to annex some concessions of Crellius. "There is," says he, "a certain regard to honor, with which God himself cannot dispense." f415 Every transgression, then, of that regard hath a punishment coeval with itself, which, from the justice of God, must necessarily be inflicted. "Yea," says he, "neither the holiness nor majesty of God permits that his commands should, in any respect be violated with
757
impunity." f416 But the holiness of God is natural to him; an essential, then, and necessary attribute of God requires the punishment of sinners. But he himself farther adds, "It is unworthy of God to let the wickedness of obstinate sinners pass unpunished; for this is the first and perpetual effect of divine severity, not to pardon those who do not repent." f417 But we know for certain that all sinners would continue obstinate to all eternity, unless God be pleased, for Christ's sake, to renew them by his omnipotent grace to repentance. Crellius, then, grants that it is unworthy of God to let the sins of those pass unpunished for whom Christ hath not made satisfaction. He again testifies, also, that God hates and abhors all sin; f418 and grants that the mode of conducting the punishment of sin is derived from the divine justice. f419 But the thing itself is from that same Being from whom the mode or manner of it is derived. If the mode of punishment be from divine justice, the punishment itself can flow from no other source.
758
CHAPTER 10.
The opinion of Socinus considered -- What he thought of our present question, f420 namely, that it is the hinge on which the whole controversy concerning the satisfaction of Christ turns -- His vain boasting, as if, having disproved this vindicatory justice, he had snatched the prize from his adversaries -- Other clear proofs of the satisfaction of Christ -- That it is our duty to acquiesce in the revealed will of God -- The truth not to be forsaken -- Mercy and justice not opposite -- Vain distinctions of Socinus concerning divine justice -- The consideration of these distinctions -- His first argument against vindicatory justice -- The solution of it -- The anger and severity of God, what -- Universal and particular justice, in what they agree -- The false reasoning and vain boasting of the adversary.
WE come now to Socinus himself. In almost all his writings he opposes this punitory justice. We shall consider what he hath written against Covetus, in that treatise of his entitled, "Of Jesus Christ the Savior," and what he only repeats in other places, as occasion required. In the first book and first chapter, and also in the third book and first chapter, of that work, expressly, and of set purpose, he opposes himself vehemently and with all his might to the truth on this point. But because he very well understood that by the establishment of this justice a knife is put to the throat of his opinion, and that it cannot be defended (that is, that no reason can be given why Christ our Savior is called Jesus Christ), he maintains that the whole controversy concerning the satisfaction of Christ hinges on this very question. The reader will perceive, from the arguments already used, that I am of the same opinion: for it being granted that this justice belongs to God, not even Socinus, though doubtless a man of a great, very artful, and fertile genius, could devise any way of obtaining salvation for sinners without a satisfaction; for had he either found out one, or even feigned it upon a supposition, he would not have wanted the effrontery of imposing it on the minds of the credulous and fanatic; which, however, he nowhere hath attempted.
759
But, on the other hand, gallantly supposing that he had removed this justice out of the way, as if the business were entirely settled, and the strong tower of his adversaries destroyed, he highly glories in the triumphs acquired for himself and his followers; "for," says he, "having got rid of this justice, had we no other argument, that human fiction of the satisfaction of Jesus Christ must be thoroughly detected, and totally vanish." This vain boasting of his the learned and pious have long ago sufficiently checked by innumerable testimonies from Scripture.
And forasmuch as the fact is abundantly clear that Christ bore our sins, God laying them upon him, and that by his satisfaction he purchased eternal salvation, though it had even pleased God to keep the causes and reasons of this infinitely wise transaction hid to all eternity in the abyss of his own goodness and wisdom, it would have been our duty to acquiesce in the infinite holiness and wisdom of his will. So, also, it is beyond any doubt that no helps of our faith are to be despised, and that no revelations of the divine nature and will are to be neglected, by which our merciful Father leads us into a more intimate and saving knowledge of this mystery of holiness.
We, also, to whom the most sacred deposit of this divine truth hath been committed, would immediately judge ourselves unworthy of it should we spontaneously betray any one point or jot of it, much less so strong a pillar of our faith and hope, to its adversaries. Though, then, we have other unanswerable proofs of the satisfaction of Christ, which the gates of hell shall in vain oppose, and numberless testimonies of the God who cannot lie, so that we may suppose Socinus is only idly insulting those who grant that God might forgive sin without any intervention of a satisfaction, but that he would not, (an expression which I by no means approve), we however think it necessary that this bulwark of punitory justice, a point, beyond all doubt, of the last importance to the cause, however it shall be disposed of, should be defended from the insults of adversaries.
In the first place, then, in the first chapter of the before-mentioned book, when going to dispute against this justice, he supposes that, according to our opinion, it is opposed to mercy, and that it is contrary to it, and builds upon this false supposition through the whole of his treatise, both. in making his objections and answers. I acknowledge that he seized the
760
opportunity of making this blunder from Covetus, against whom he is combating, who improperly and inaccurately hath said that this justice is opposed to mercy, because they have different effects; but we have formerly shown that they are neither essentially, nor actually, nor effectively opposite, as both of them are the very perfection of Deity itself, but that they are only distinguished as to their object, and not as to their subject. In all the sophisms, then, in which he afterward endeavors to prove that the Scripture acknowledges no such justice in God as is opposed to mercy, he trifles, through a perpetual mistake of the argument. But that justice which we mean, he says, is twofold in God. "The first," as he says, "is that by which he punishes and destroys the wicked and ungodly, -- that is, those who obstinately persevere in wickedness, and who are not led, from a repentance of their sins, to have recourse to God. The second is that by which even those whom, in his great goodness, he approves as just, were he so to will it, could not stand in his presence."
But he again affirms, in the same chapter, "That the justice of God is twofold: that one kind he always uses when he punishes abandonedly wicked and obstinate sinners, sometimes, according to his law; the other kind, when he punishes sinners neither obstinate nor altogether desperate, but whose repentance is not expected." And of both these kinds of justice he brings some proofs from Scripture.
That punitory justice is one alone and individual, we affirm; but that it is variously exercised, on account of the difference of the objects about which it is employed, we acknowledge; -- but this by no means proves it to be twofold; for he ought not, among men, to be said to be endowed with a twofold justice who renders different recompenses to those who merit differently. But his whole treatise, from beginning to end, is disgracefully built on a mistaken and falsely-assumed principle; for he supposes that "every sin shall not receive its just recompense of reward" from divine justice, but that God punishes some sins, and can punish others only if he please. From an exceeding desire to exclude all consideration of the satisfaction of Christ entirely in the matter of inflicting punishment for sins, he stumbled against this stone: for God most certainly will finally punish the impenitent to all eternity, because he is just, and because there is no sacrifice for their sins; nor is it less true that God casts out and destroys many who are strangers to the covenant of grace, not waiting for
761
their repentance, but that he effectually leads others to repentance; -- not because he exerciseth a twofold justice, but because his justice hath been satisfied for the sins of the latter by Christ, whereas it is not so with regard to the former. See <450324>Romans 3:24,25. But because he would not acknowledge the foundation for that distinction, which may be seen in the acts or exercises of the divine justice concerning sinners, to be laid in the blood of Christ, he hath feigned a twofold justice, and a twofold mercy opposed to it, of which there is not the most distant mention made in the sacred Scriptures, and which ought not by any means to be ascribed to the divine nature, which is in itself most simple.
But coming to himself again, he denies that in the sacred writings there is any mention at all made of any kind of justice that is opposed to mercy. We, indeed, have never said that justice is opposed to mercy; but as it clearly appears that it is his wish to deny to God the whole of that kind of justice whence, in punishing sins, he is said, or may be said, to be just (which punishment is an effect different from the pardon of sin that flows from mercy), we choose not to contend about words. Let us see, then, what kind of arguments he produces to support his robbing God of this essential attribute. He says, "that the word `justice,' when applied to God in the sacred writings, is never opposed to' mercy,' but chiefly, and for the most part, means rectitude and equity."
It hath been already several times shown that justice and mercy are not opposite. We have likewise demonstrated, by many proofs adduced before, that the rectitude or supreme perfection of the divine nature is often called "justice" in Scripture; but this, I am sure, is by no means of advantage, but of much hurt, to the cause of Socinianism. Let him proceed, then.
"But that," says he, "which is opposed to `mercy' is not named `justice' by the sacred writers, but is called `severity,' or `anger,' or `fury,' or `vengeance,' or by some such name."
But our opponent avails himself nothing by this assertion; for that which is false proves nothing. By that which, he says, is opposed to mercy, he understands that virtue in God by which he punishes sins and sinners according as they deserve. But that this is never called "justice" in Scripture, or that God is not thence said to be "just," is so manifestly false
762
that nobody would dare to affirm it but one determined to say any thing in support of a bad cause. Let the reader but consult the passages adduced on this head in the third chapter, and he will be astonished at the impudence of the man. But all are agreed that anger, fury, and words denoting such troubled affections, ought not properly to be ascribed to God, but only in respect of their effects, -- though analogically and reductively f421 they belong to corrective justice, -- because, in exercising his judgments, God is said to use them, but they do not denote any perfection inherent in God any farther than they can be reduced to justice, but only a certain mode of certain divine actions; for God doth not punish sins because he is angry, but because he is just, although in the punishment of them, according to our conception of things, he discovers anger.
He next proceeds to produce some passages, in order to prove that the justice of God in the sacred writings, -- namely, that universal justice which we have before described, -- is often used for the infinite rectitude of the divine nature (what nobody ever denied), where, in mentioning the justice of faithfulness and remunerative justice, agreeably to his faithfulness, which always hath respect to the covenant of grace ratified and established in the blood of Christ, God is said to pardon sins, and to reward those that believe, according to his justice; and thence he concludes, "that a justice opposed to mercy, by which God must punish sin, is not inherent in God." "For what," says he, "is more agreeable to the divine nature, and consequently more equitable and just, than to do good to the wretched and despised race of mankind, though unworthy, and freely to make them partakers of his glory?"
This surely is trifling in a serious matter, if any thing can be so called; for even novices will not bear one to argue from a position of universal justice to a negation of particular justice; much less shall we readily assent to him, who maintain that that particular justice is by no means distinguished from the universal rectitude of the divine nature, but that that rectitude is so called in respect of the egresses that it has, in consequence of the supposition of sin. But it is consonant with sound doctrine, "that that which is agreeable to the divine nature should be considered also as righteous and just;" and this Socinus acknowledges. We agree that it is agreeable to the divine nature to do good to sinners, but at the same time we dare not deny that the right of God is, that those who transgress are
763
worthy of death; both which properties of his nature he hath very clearly demonstrated in the satisfaction of Christ, "whom he hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins;" whom, while the heretic rejecteth, he walketh in darkness, a stranger to the true and saving knowledge of God, and engaged wholly in his own vain imaginations.
But Socinus, as if having achieved some great exploit, at length thus concludes: "That punitory justice is not a virtue inherent in God, or a divine quality or property, but the effect of his will; and that that justice by which God always punishes impenitent sinners is so called, not properly, but by accident, namely, because it is agreeable to true justice or rectitude." We have already considered the arguments that he has produced in support of this opinion; whether they be of such weight that they should induce us to deny this justice, and whether to punish sinners be essential and proper to God or only accidental, let the reader, from what hath been said on the subject, determine. So much for our first skirmish with Socinus.
764
CHAPTER 11.
The arguments of Socinus against punitory justice weighed -- A false hypothesis of his -- Sins, in what sense they are debts -- The first argument of Socinus, in which he takes for granted what ought to have been proved -- A trifling supposition substituted for a proof -- Whether that excellence by virtue of which God punishes sins be called justice in the Scriptures -- The severity of God, what -- Our opponent's second argument -- It labors under the same deficiency as the first -- It is not opposite to mercy to punish the guilty -- The mercy of God, what -- There is a distinction between acts and habits -- Our opponent confounds them -- The mercy of God infinite, so also his justice -- A distinction of the divine attributes -- In pardoning sins through Jesus Christ, God hath exercised infinite justice and infinite mercy -- The conclusion of the contest with Socinus.
Is the third part and first chapter of his treatise, being determined to contend to his utmost against the satisfaction of Christ, he maintains "That God, consistently with his right, could pardon our sins without any real satisfaction received for them;" and he endeavors to support the assertion chiefly by the following argument, -- namely, "That God is our creditor, that our sins are debts which we have contracted with him, but that every one may yield up his right, and more especially God, who is the supreme Lord of all, and extolled in the Scriptures for his liberality and goodness." Hence, then, it is evident that God can pardon sins without any satisfaction received; and that he is inclined to do so, he uses his best endeavors afterward to prove.
But because he foresaw that his first supposition, the foundation of his whole future reasoning, was too much exposed and obnoxious to the divine justice, he labors hard in the first chapter to remove that out of the way entirely. Let us attend, then, to his reasoning, and follow him step by step: for if he have not insuperably, and beyond all confutation, proved that God can forgive sins without a satisfaction, what he afterward armies concerning the will, liberality, and mercy of God will become of no weight or consideration; yea, the foundation being destroyed, the whole edifice or
765
Babylonish tower must instantly tumble to the ground. He thus proceeds: --
"But you will say, `It is necessary that God should take care to satisfy his justice, which he cannot even himself renounce, unless he in a manner deny himself.'"
Ans. You are right, Socinus. We do affirm, agreeably to the holy Scriptures, that the justice of God is in such a manner natural to him, that if it be necessary that he should preserve the glory of his essential attributes undiminished, he cannot but indispensably exact the punishment of every sin and transgression of his law, and render a just recompense of reward to all sinners, or to their surety; and, therefore, we contend that without a satisfaction made no one could obtain the remission of sins and eternal salvation. Let us see, Socinus, what you have to oppose to this.
"All along, from the beginning of this answer," says he, "I have sufficiently shown that that justice which you contend ought at all events to be satisfied is not inherent in God, but is the effect of his own will; for when God punishes sinners, that we may call this work of his by some worthy name, we say that he then exerciseth justice: wherefore, there is no need that God should either provide for the satisfaction of that justice or renounce it."
Ans. We have already considered what Socinus says in the beginning of his treatise against the justice of God. If I mistake not, we have shown that the heretic has lost his labor, and that it is far beyond his power to dethrone the Deity; for "he sitteth in the throne judging righteously." (<190904>Psalm 9:4) But we, diminutive beings, have not first, or of our own accord, maintained that God is just, and that he exerciseth justice in the punishment of sinners, "that we might call his work by some worthy name." But the Judge of all the earth himself, the God of truth, in almost innumerable places, gives this testimony of himself in the sacred records; and these ought always to be the only, as they are the infallible, guide of our judgments.
Distrusting, then, what he had formerly asserted (or it being manifestly of no weight), he attempts again by other sophisms to establish the reasoning which he had formerly begun. And he thus proceeds: --
766
"But besides the arguments which I have already used to prove that that justice is not inherent in God, it chiefly appears from this, that were it naturally resident in God, he could never pardon not even the least transgression to any one; for God never doth any thing, nor can do any thing, that is opposite to the qualities inherent in him. As, for instance, as wisdom and equity are naturally inherent in God, that justice never doth or can do any thing contrary to wisdom and equity, as we have seen above," etc.
The intelligent reader can easily perceive that Socinus proves nothing by this argument, but that he even absurdly adds heap upon heap to his own supposition; or that with a bold effrontery, he takes for granted the thing to be determined. It is indeed our opinion, that God cannot pass the smallest sin unpunished; and that he cannot, because he can do nothing that is opposite to the qualities inherent in him. But this our opponent brings forward as a great absurdity, that must bear against us in support of his own cause; but without even any appearance of a proof. But we have before demonstrated the state of the matter to be thus, -- That God neither actually pardons any sin without a satisfaction made, nor can pardon it, without an infringement of his justice, by which he condemns sinners as worthy of death. So that as God never doth nor can do the things which are opposite to his equity and wisdom, so he neither doth nor can do those which are opposite to his justice. But to pardon the sins of believers on account of the satisfaction of Christ, "whom he hath set forth as a propitiation through faith in his blood, to declare his righteousness," is not opposite to his justice. But these seem absurdities to Socinus. And why should they not? for "we preach Christ crucified, unto the Jews a stumbling-block, and unto the Greeks foolishness." But "the preaching of the cross is to them that perish foolishness." ( 1<460118> Corinthians 1:18,23,24)
Yea, in common equity, nothing could be mentioned more inequitable and unwise than this would be opposite to justice, -- namely, not to pardon those sins for which that justice hath been amply satisfied. And must, then, this heretic, not only for nothing, substitute his own most absurd, yea, execrable opinion, namely, "That Jesus Christ hath not made satisfaction for our sins, nor borne their punishment," -- that is, that he was not "made sin for us, that we might be made the righteousness of God
767
in him," -- an opinion neither proved, nor that will ever be proved to all eternity; but also insinuate it as a proof of another error, which that alone, it is evident, first begot in his mind? Indeed, I cannot sufficiently wonder that some, by the sophisms of such disputants, are so easily "removed unto another gospel," forsaking "him that called them into the grace of Christ."
"But that justice," says Socinus, "which, as we have seen before, in the sacred writings is not called `justice,' but `severity' or `vengeance,' or by some such name, so far as it is opposed to mercy is nothing else but to punish sins; but to punish sins and to pardon sins are entirely opposite to one another."
A fine painter's show-board, but void of truth.
Ans. What the adversary so often yelps out is totally without foundation, -- namely, that that justice is never called by its proper name in the Scriptures. It is not only called by its own name, but is also called "purity" and "holiness," which are essential attributes of the Deity. It is called "severity," "vengeance," and "anger," but only improperly and analogically, and in respect of the effects which it produceth. What he asserts, too, of this justice, namely, that it is nothing else but to punish sin, -- very improperly confounding a habit, an act, and an effect, -- is altogether without foundation, and most absurd. "The LORD is just, and his judgments are righteous. The Judge of all the earth doeth right." And, in fine, it is false that this justice is opposed to mercy; for it is beyond any doubt that different operations and effects may, in different views, be ascribed to one and the same righteous principle. To punish sins and to pardon sins, unless spoken in the same point of view, are not opposed to one another. God, indeed, pardons to us those sins which he punished in our surety: which "foolishness of God is wiser than men."
Our opponent thus proceeds: --
"If that justice be inherent in God, -- that is, if there be any property in God which is altogether inclined expressly to punish any sins of mankind whatsoever, whether penitent or impenitent, -- he neither spares nor can spare any one; for as to what your teachers in the church have devised, that according to this justice he
768
can punish sin, even though the sinner should not be punished, that is quite inconsistent with this and every other kind of justice."
Our opponent again idly fancies that we are hard pressed by this conclusion. We grant, yea, we solemnly believe and declare, that because of his justice God can never spare any sinner, unless he expressly punish his sins in another. But he artfully and shrewdly endeavors to load our opinion with prejudice, insinuating "that God then could not even spare the penitent." But we believe all repentance of sin to be founded in the satisfaction and blood of Christ; for
"him hath God exalted with his right hand to be a Prince and a Savior, for to give repentance to Israel, and forgiveness of sins." (<440531>Acts 5:31)
God, then, both can spare the penitent, and, according to the promises of the gospel, most certainly will spare them, -- those, namely, for whose sins satisfaction hath been made through the blood of Christ, "who gave himself a ransom for them;" but that to punish sin, without the delinquents being punished, is neither contrary to this nor to any other kind of justice, absolutely considered, through divine help, shall be demonstrated in its proper place.
Hitherto our opponent hath discovered nothing but mere fancies, vain repetitions, absurd allegations, and a shameful ignorance of the argument. He thus proceeds: "But should you say, that by the same reasoning it may be proved that mercy is not inherent in God; for if it were, he could never inflict punishment on any, as mercy is nothing else but to pardon those who have offended; -- I will answer, as I have slightly noticed before, that it is very true that mercy, so far as it is opposed to that justice, that is, to severity and vengeance, is not inherent in God, but is the effect of his will. When, then, the sacred Scriptures testify that God is merciful, they mean nothing more than that God very often and very easily pardoneth sin, if, at least, they speak of this mercy; for there is another kind of divine mercy, of which, according to the old translation, mention is frequently made in the sacred writings, which ought rather to be called goodness, and hath a more extensive signification, for it comprehends the whole divine beneficence, whether it be exercised in the pardon of sin or in communication of any other kind of benefit to mankind."
769
It hath been shown already that it is not proved by such reasoning as this that justice is not inherent in God; nor from the force of such an argument will it easily appear that the divine mercy suffers any degradation. What he supposes, in the first place, is altogether without foundation, namely, "That the divine mercy is nothing else than to forgive offenders;" whereas in this an external effect of that mercy only is shown, which is itself an essential property of the divine nature, for he pardoneth sins because he is merciful. The supposition, also, is groundless, "That if mercy were inherent in God he could never inflict punishment on any;" for to inflict punishment on the impenitent, and those for whose sins the divine justice hath in no manner been satisfied, is not opposite to mercy. For mercy in God is not a sympathy or condolence with the miseries of others, with an inclination of assisting them, -- a virtue which ofttimes borders near upon vice, -- but is that supreme perfection of the divine nature whereby it is naturally disposed to assist the miserable, and which, the proper suppositions f422 being made, and the glory of his other perfections preserved, he willingly exerciseth, and is inclined to exercise. But this is not "opposed to the justice of God;" neither is it an "effect of his free will" (which expression, concerning the exercise of justice, our opponent foolishly wrests to the virtue itself), but a natural attribute of the Deity. What he adds concerning a twofold mercy of God are idle fancies: for the sparing mercy of which we are discoursing by no means differs from that benignity, grace, or goodness of God, of which he makes mention; for that very benignity, with respect to the special egresses which it hath towards miserable sinners, from the free-will of God, is that very mercy itself. That assertion of his, too, must also be noticed by the way, -- namely, "That God very easily pardoneth sin;" which as it is a very precious truth if a regard be had to the oblation and satisfaction of his Son, so, simply spoken of him who hath threatened death to every transgression, and whose right it is that sinners should be worthy of death, all, whosoever shall be cited before his tribunal, aliens and strangers to Christ, will find to be without foundation, and an absolute falsehood.
"But it is evident," says he, "that neither the justice nor mercy of which we are treating is inherent in God, from what we read, namely, that he is `The LORD God, merciful and gracious, longsuffering and abundant in goodness;' (See <023406>Exodus 34:6;
770
<041418>Numbers 14:18) which plainly shows that these two, -- namely, his justice and mercy, -- are the effects of his will, the one of which is surpassed in greatness by the other, and they cannot consist with one another, and they are limited; whereas those qualities which are truly inherent in God have no limit, and are all consistent with one another, and, in respect of their greatness, are all absolutely equal."
Our opponent again very improperly applies a comparison made between external acts to the internal habits themselves. That anger and compassion, which are only attributed to God effectively, are free effects of the divine will, limited as to their object, and unequal, which cannot be exercised about the same person, in their highest degree, we acknowledge; f423
But there is no reason that what is applicable to acts, or rather to effects, should also be applicable to the perfections whence these flow. But in that promulgation of the glory or name of God which we have in <023406>Exodus 34:6, he shows what and of what kind his disposition is towards those whom, namely, he hath purchased as his peculiar people through Jesus Christ, and what patience, long-suffering, and compassion, he is disposed to exercise towards them; (See 2<610309> Peter 3:9, etc.) but in respect of all other sinners, he concludes that he "will by no means clear the guilty," or deliver them from the guilt of sin; which, indeed, strikes at the very root of Socinianism. But to conclude from this that the divine perfections are opposite one to another, unequal, or surpassing one another in greatness, is only the extreme folly of one ignorant of the righteousness or justice of God, and going about to establish a righteousness or justice of his own. He proceeds thus: --
"Hence it is manifest how grievously they err who affirm both this justice and mercy of God to be infinite; for as to justice, being deceived by the appearance of the word, they see not that they say no more than this, that the severity and anger of God are infinite, contrary to the most express testimonies of the sacred Scriptures, which, as we have just now said, declare God to be `slow to anger.' That divine justice which hath no limit is not this of which we are discoursing, but that which alone, as we have seen before, is distinguished by this illustrious name in Scripture, and which, by
771
another name, may be called rectitude and equity. This, indeed, is inherent in God, and is most conspicuous in all his works; and by virtue of this alone, as we shall see hereafter, even if we had no other proof, that human fiction of the satisfaction of Christ would be thoroughly detected, and vanish."
Our opponent here serves up again nothing but his old dish, variously dressed, and repeatedly refused. We declare justice to be infinite, not deceived by the show of a word, but being so taught by the express testimonies of the sacred Scriptures, and by the most convincing and unanswerable arguments, -- and we solemnly maintain it, not only with regard to that universal justice which may be called rectitude (though improperly), but also concerning that particular sin-avenging justice, which we deny to differ, either essentially or subjectively, f424 from the former, -- but that anger and severity, so far as they denote effects of divine justice, or punishment inflicted, are infinite only in duration:
"Seeing it is a righteous thing with God to take vengeance on them who know him not, and that obey not the gospel of our Lord Jesus Christ; who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power." (See 2<530106> Thessalonians 1:6,8,9)
But in respect of that divine excellence which they point out, we affirm them to be in every respect infinite.
But it would be altogether superfluous here again to repeat what we have before clearly settled concerning this justice, or again to recite the texts of Scripture formerly adduced. The sum is this: Sin-avenging justice differs not in reality from that universal justice which our opponent does not deny to be perpetually inherent in God and a natural attribute. It is only distinguished from it in respect of its egress to its own proper object; for the egresses of justice against sin flow from the most holy perfection of Deity itself. But anger and severity, so far as they may be reduced to that justice which is manifested in them, are also infinite; in respect of their effects, they have their limits assigned them by the wisdom and justice of God. These things, however, have been proved before.
772
But let the pious reader judge whether our opponent, who hath presumed to call the highest mystery of the gospel, the alone foundation of the salvation of sinners, the darling jewel of our religion, the greatest testimony of the divine love, our victory over the devil, death, and hell, "a human fiction," had sufficient cruise to annex so dreadful an omission to the conclusion of this so long continued debate. He adds, in the last place, --
"But as to mercy, that is, the pardon of sins, how dare they affirm that to be infinite, when it is evident from the whole of Scripture that God doth not always use it, but frequently exerciseth vengeance and severity? Why, but because they have so shockingly blundered, that they have not attended to this, that these are only different effects of the divine will, but are not any properties, and have persuaded themselves that both of them are inherent in God. But how could they ever entertain such a persuasion, when, as we have said, the one destroys the other? But this they deny, and maintain that God exercised both of them perfectly in the salvation procured for us by Christ; which will more clearly appear, from what follows, to be not only false but ridiculous. Meantime, let them tell us, pray, when God punishes the guilty, but especially when he doth not even grant them time to repent, what kind of mercy he exerciseth towards these? But if God do many things in which not even any trace of that mercy appears, although he be said to be `merciful and full of compassion' in Scripture, must we not say that he doth many things in which that justice is by no means discernible, to which he is said to be exceeding slow? We must then conclude, according to our opinion, that there is no such justice in God as expressly dictates the necessary punishment of sin, and which he hath not a power to renounce. And since this is the case, it is abundantly evident that there is no reason why God cannot freely pardon the sins of whomsoever he may please, without any satisfaction received."
Ans. On these heads a few observations shall suffice: --
1. It is affirmed, without any show of reason, that mercy in God is not infinite, because sometimes he exerciseth severity; that is, that God cannot
773
be called merciful, if he punish any guilty and impenitent sinners. To prove mercy to be an essential property of God, it is sufficient that he exercises it towards any: for in this very matter, that ought to be set down as a natural perfection in God which is the proper and immediate source and ground of that operation: which attributes (mercy and justice) have no egress but towards objects placed in particular circumstances; nor have they any effects without some free act of the divine will intervening. See <450913>Romans 9:13. Nor does it any more follow that the effects of mercy ought to be infinite if it be itself infinite, than that the works of God ought to be immense because immensity is an essential property of his nature.
2. By what argument will our opponent prove that the relation between mercy and justice is in such a manner the same, that because God exerciseth no mercy towards some, -- that is, so as to pardon their sins, -- that therefore he should not account it necessary to exercise justice towards every sin? We have formerly mentioned in what view they are distinct, -- namely, that God is bound to exercise mercy to none, but that he cannot but exercise his justice towards sinners (provided he be inclined to be just), if he would preserve his natural right and dominion over his creatures, and the holiness and purity of his nature uninjured and entire; for disobedience would take away all dependence of the creature on God, unless a compensation were made to him by a vicarious punishment. But, according to the sacred Scriptures, we maintain that God exercised both the one and the other, both justice and mercy, in justly punishing Christ, in mercifully pardoning sins, which he laid upon him, to us, who deserved everlasting punishment; which things, though they may be ridiculous to Socinus (for "the things of the Spirit of God are foolishness" to him), no divine truth, however, of any kind whatever, is more frequently, more plainly, or more clearly declared in the sacred writings:
"All have sinned, and come short of the glory of God; being justified freely by his grace through the redemption that is in Christ Jesus: whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God; to declare, I say, at this time his righteousness: that he might be just, and the justifier of him which believeth in Jesus," <450323>Romans 3:23-26.
774
But setting the consideration of Christ altogether aside, there is no doubt but that Socinus would carry off the prize in this contest. But while it is reckoned worth while to have any regard to him, it is easy to perceive that this heretic uses nothing but continued false reasonings and false conclusions; for it is made evident to us in Christ the Son, how and by what means God, infinitely merciful and infinitely just, -- acting on the principles of strict justice with some, and of mere grace with others, but in exercising both the one and the other, both justice and mercy, in and through the Mediator, the one, indeed, in his own proper person, and the other towards those for whom he was surety, -- hath declared himself.
But while Socinus despised and set at nought him and his grace, is it to be wondered at if he "became vain in his imaginations," and that his "foolish heart was darkened?"
For what need I say more? Doth not God exercise supreme and infinite mercy towards us, miserable and lost sinners, in pardoning our sins through Christ? Have we deserved any such thing, who, after doing all that we can do, even when roused and assisted by his grace, are still unprofitable servants? Did we appoint a sacrifice, that his anger might be averted, and that an atonement to his justice might be made from our own store-house, sheep-fold, or herd? Yea, when we were enemies to him, alienated from his life, without help and without strength, dead in trespasses and in sins, knowing of no such thing, wishing for or expecting no such thing, he himself "made Christ to be sin for us, who knew no sin," that he might "save us from the wrath to come;" that, an expiation being made for our sins, we might be presented blameless before him, to the praise and glory of his grace. But whether he showed the strictest justice and severity towards our surety, over whom he exercised a most gracious care, both on his own account f425 and for our sakes, and whom he did not spare, shall afterward be considered.
Whether, then, when our opponent, relying on these subtleties of his, concludes, "That there is no justice in God which dictates the necessity of punishing sin, and that therefore there is no reason why God cannot freely pardon the sins of whomsoever he may please, without any satisfaction received," and then, as if he had accomplished a glorious achievement, triumphs over the cross of our Lord and Savior Jesus Christ, be not acting
775
the part of a most silly trifler and absurd heretic, let the reader determine. But, as all the arguments which he afterward uses against the satisfaction of Christ have their foundation in this most false supposition, which the Scriptures, as hath been shown, so often contradict, and on which he always depends in all his disputations, whether those have acted for the interest of the church of God who have voluntarily surrendered to him this impregnable tower of truth, which he hath in vain laid siege to, that he might with greater audacity carry on his attacks upon the gospel, is well known to God. We, as we hope, instructed by his word, entertain very different sentiments from theirs on this point.
But when our opponent has come to the conclusion of this dispute, he introduces many fictions about the mere good-will of God in pardoning sins, about his ceasing from his right without injury to any one, about the injustice of the substitution of a surety in the room of sinners; -- all which arguments, as they depend on a false foundation, yea, on a most base error, it would be easy here to show how vain, false, inconclusive, and absurd they are, unless we had determined, with God's will, to explain the doctrine of the satisfaction of Jesus Christ, the greatest treasure of the gospel, and to defend and vindicate it from the unjust calumnies of heretics, in the proper place and time.
776
CHAPTER 12.
The progress of the dispute to the theologians of our own country -- The supreme authority of divine truth -- Who they are, and what kind of men, who have gone into factions about this matter -- The Coryphaeus of the adversaries, the very illustrious Twisse -- The occasion of his publishing his opinion -- The opinion of the Arminians -- The effects of the death of Christ, what -- Twisse acknowledges punitory justice to be natural to God -- The division of the dispute with Twisse -- Maccovius' answers to the arguments of Twisse -- The plan of our disputation.
WE come now to those, and the consideration of their opinion, who, agreeing with us concerning the satisfaction of Jesus Christ, as revealed in the Scriptures, yet, it being supposed that God willed the salvation of sinners, contend that the whole necessity of it flowed from the most free will of God, though they by no means deny sin-avenging justice to be natural to God. f426
But those who maintain this opinion are so numerous and respectable, and men who have merited so highly of the church of God, that although the freeman of Christ, and taught to call no man on earth master in matters of religion, unless I had on my side not fewer and equally famous men, I should have a religious scruple publicly to differ from them. I acknowledge that every, even the least particle of divine truth is furnished from heaven with authority towards every disciple of Jesus Christ, who is the way, the truth, and the life, of holding it fast in the love and admiration of it, and of enforcing its claim, defense, and declaration, even though the whole world should rise up against him; but, perhaps, it would be unbecoming in one who would cheerfully enter as a disciple to oppose such great, learned men, and those, too, so well trained to the field of dispute, unless supported by the dignity and suffrages of others not, inferior even to those in merit.
But if modesty must be violated, all will agree that it ought to be violated in the cause of truth, and especially as I perceive that the authority of some theologians is of so great weight with many of our countrymen, that,
777
not having duly weighed and pondered the matter, but relying on this, they go into the opinion contrary to that which we have undertaken to defend. Considering it of importance to weigh the arguments which these very illustrious men have used, although I know myself not only unequal to the task, but that, in marshalling the line for such a controversy, I am not deserving of even a third or fourth place from the van, having been only accustomed to the popular mode of declaiming; however, I do not fear to engage in this undertaking, whatever it be, nothing doubting but that from my attempt, though weak, the readers will easily perceive that the truth might triumph gloriously, were any one furnished with better abilities to come forward in its defense.
But here, first of all the antagonists, and who, indeed, is almost equal to them all, the very learned Twisse f427 opposes himself to us; concerning whose opinion in general a few things are to be premised before we come to the answers of objections.
The consideration of Arminius' opinion concerning the efficacy of the death of Christ and its immediate bearing, gave occasion to this learned man of publishing his own sentiments. Arminius contends,
"That Christ by his satisfaction only accomplished this much, that God now, consistently with the honor of his justice (as it had been satisfied), might pardon sinners if he willed so to do."
This most absurd opinion, so highly derogatory to divine grace and the merit of the death of Christ, this illustrious man was inclined to differ from, so fax that he maintained that that consideration, namely, "That God could forgive sins, his justice notwithstanding, as having been satisfied," had no place among the effects of Christ's death.
But Arminius is the only one, so far as I know, among our opponents of this opinion; and he himself, in asserting it, is scarcely uniform and selfconsistent. I may venture to affirm that of his followers there are none, unless it be some mean skulker, who swears by the words of his master. The opinion of Corvinus, which Twisse afterward discusses, is plainly different. Episcopius, likewise, after Arminius, the Coryphaeus of that cause, and by far its most noble champion, defends this very sentiment of this learned man. The Pelagian tribe have become reconciled with the
778
Socinians, rather than brandish any more that very sharp-pointed weapon which cut the throat of their own desperate cause.
Nor can I at all see how this divine truth of ours should contribute to the support of Arminianism, as this illustrious writer seems to signify; for is he who says that Christ by his death and satisfaction effected this, that God might forgive sins, his justice not opposing, bound also to affirm that he accomplished nothing farther? God forbid. Yea, he who, without the consideration of the oblation of Christ, could not but punish sins, that oblation being made, cannot punish those sins for which Christ offered himself; (<450323>Romans 3:23-26) yea, that he is more bound, in strict right and in justice, in respect of Jesus Christ, to confer grace and glory on all those for whom he died, I have in its proper season elsewhere demonstrated.
The learned Twisse grants that punitory or sin-avenging justice is natural to God, or that it is an essential attribute of the divine nature. This he very eloquently maintains; and several times, when it is introduced by the adversaries f428 whom he selected to refute, he gives his suffrage in its favor. But what else is that justice but a constant will of punishing every sin, according to the rule of his right? The learned gentleman, then, grants that an immutably constant will of punishing every sin is natural to God: how, then, is it possible that he should not punish it? for who hath opposed his will?
There are two parts of the Twissian disputation. The first is contained in four principal arguments, supported by various reasons, in which he attacks this sentiment, -- namely, "That God cannot without a satisfaction forgive sin." In the second, he endeavors to answer the arguments of Piscator and Lubbertus in confirmation of this point; and he intersperses everywhere, according to his custom, a variety of new arguments on the subject. We shall briefly consider what this learned man hath done in both parts.
As to what relates to the first or introductory part, perhaps our labor may appear superfluous. The judicious Maccovius hath, with great success, performed this task, giving by no means trifling, but rather, for the most part, very solid answers to those four arguments, which Twisse calls his principal, and in a very plain and perspicuous manner; as was his general custom in all his writings.
779
But neither the plan of our work permits us to withdraw from this undertaking, though unequal to it, nor, perhaps, hath Maccovius satisfied his readers in every particular. Indeed, some things seem necessary to be added, that this controversy with Twisse may occasion no trouble to any one for the future. This veteran leader, then, so well trained to the scholastic field, going before and pointing us out the way, we shall, with your good leave, reader, briefly try these arguments by the rule of Scripture and right reason; and I doubt not but we shall clearly demonstrate, to all impartial judges of things, that this learned man hath by no means proved what he intended.
780
CHAPTER 13.
Twisse's first argument -- Its answer -- A trifling view of the divine attributes -- Whether God could, by his absolute power, forgive sins without a satisfaction into let sins pass unpunished implies a contradiction; and that twofold -- What these contradictions are -- Whether God may do what man may do -- Whether every man may renounce his right -- Whether God cannot forgive sins because of his justice -- The second argument -- Its answer -- Distinctions of necessity -- God doth no work without himself from absolute necessity -- Conditional necessity -- Natural necessity twofold -- God doth not punish to the extent of his power, but to the extent of his justice -- God always acts with a concomitant liberty -- An argument of the illustrious Vossius considered -- God "a consuming fire," but an intellectual one -- An exception of Twisse's -- Whether, independent of the divine appointment, sin would merit punishment -- In punishment, what things are to be considered -- The relation of obedience to reward and disobedience to punishment not the same -- The comparison between mercy and justice by Vossius improperly instituted.
THE first argument of this great man is this: "If God cannot forgive sins without a satisfaction, it is either because he cannot on account of his justice, or because he cannot by his power; but neither of these can be affirmed."
Ans. That enumeration of the divine attributes, as to the present cause, is mere trifling: for what God cannot do in respect of one attribute, he can do in respect of none; or, in other words, that which cannot be done because of any one essential property, cannot be done because of them all. As, for instance, if there be any thing which God cannot do in respect of truth, he cannot do that in any manner or in any respect. In the acts of the divine will, purely free, the case is otherwise; for, in a divided sense, God may do any thing (that is, he may create new worlds), which if a decree of creating this and no other be supposed, he could not do. But the objects presented to any attribute of the divine nature admit not of various respects, but are
781
in their own kind absolutely necessary; therefore, we deny the minor. Neither in respect of justice nor in respect of power can this be done.
But our learned antagonist leads the proof of it through its parts; and, first, after a marginal animadversion on a certain oversight of Piscator, he affirms "That it cannot be maintained that God cannot forgive sins by his power, without a satisfaction."
"For," says he, "if God by his might or absolute power cannot pardon sin, then it is absolutely impossible for sin to be pardoned, or not to be punished; therefore, not to pardon sin consists of contradictory terms. The contradiction, then, ought to be shown, as none appears from the formal terms. And, on the other hand, it is evident that man not only can pardon, but that it is his duty to pardon his enemies when they transgress against him."
Ans. The non-punishment of sin implies a contradiction, -- not, indeed, formally and in the terms, but virtually and eminently in respect of the thing itself: for, in the first place, it implies that God is the Lord of mankind by a natural and indispensable right, but that mankind are not subject to him, neither as to obedience nor as to punishment, which would be the direct case if sin should pass with impunity; for that natural and necessary dependence being cut off (which, also, in another respect is moral) which accords to a rational creature in respect of its Creator and supreme Lord, which really comes to pass by means of sin, it cannot be renewed or made amends for but by punishment. In the second place, to hate sin, that is, to will to punish it, and not to hate sin, to will to let it pass unpunished, are manifestly contradictory.
If you say that God hath it in his power not to hate sin, you say that he hath the contrary in his power, -- that is, that he can love sin; for if he hate sin of his free will, he may will the contrary, for "the divine will is not so determinately inclined towards any secondary object by any. thing in itself that can justly oppose its inclination to its opposite." This Scorns maintains, and Twisse agrees with him. But to will good and to love justice are not less natural to God than to be himself. Here is, then, a double contradiction in that assertion of this very learned man, namely, "That God can forgive sin absolutely, without any satisfaction received."
782
"But it is manifest," says he, "that man not only can pardon, but that it is his duty to pardon his enemies; and, therefore, this does not imply a contradiction."
Ans. The supposition is denied, that God may do what man may do. That learned man raises this objection himself, that man may sin, which God cannot do, and at great length, and with much erudition, explains away this example. But as this instance of Twisse's is not quite satisfactory to us, we think proper to proceed in a different manner.
I say, then, in the first place, that divine and human forgiveness are plainly of a different kind. The forgiveness of man only respects the hurt; the forgiveness of God respects the guilt. Man pardons sins so far as any particular injury hath been done himself; God pardons sin as the good of the universe is injured. Secondly, Neither is it in the power of every man to let sins pass unpunished, yea, of none absolutely to whom the right of punishing is competent; for although a private person may recede from his right, which for the most part is of charity, yet it is by no means allowed to a public person to renounce his right, which is a right of government, especially if that renunciation should in any way turn out to the hurt of the public. In the third place, then, I say that that instance is nothing to the purpose; for although a private person may, at certain times, renounce his right and dominion in certain cases, and ought to do so, it doth not follow from that that God, whose right and dominion is natural and indispensable, and which he cannot renounce unless he deny himself, can do the same. In the fourth place, the non-punishment of sin is an injury to the universe; for the glory of divine justice would be affronted with impunity.
Our celebrated antagonist proceeds to the consideration of divine justice. "But neither," says he, "can it be consistently said that God cannot do this because of his justice, if it be supposed that he can do it by his power. But Scotus reasons with more judgment and accuracy on this point. `The divine will is not so inclined towards any secondary object by any thing in itself,' says he, `that can oppose its being justly inclined towards its opposite in the same manner, as without contradiction it may will its opposite; otherwise, it may will absolutely and not justly, which is inconsistent with divine perfection.'"
783
Ans. We maintain that God from his nature cannot do this, and, therefore, that he cannot either by his power or his justice; and as our learned antagonist produces no argument to prove that God can do it without resistance from his justice, but what flows from this false supposition, that he can do it by his power, it is not necessary to give ourselves any trouble on this head. But to Scotus we answer: The divine will may incline to things opposite, in respect of the egresses of all those divine attributes which constitute and create objects to themselves, but not in respect of those attributes which have no egress towards their objects but upon a condition supposed. As, for instance: God may justly speak or not speak with man; but it being supposed that he wills to speak, the divine will cannot be indifferent whether he speak truth or not. So much for his first principal argument.
The second is this: "If God cannot let sin pass unpunished, then he must punish it from an absolute necessity; but this no one can maintain consistently with reason."
This consequence the learned doctor supposes, without any argument to support it; but we deny the consequence, nor will he ever be able to prove that there is no other kind of necessity but an absolute necessity. There is also a necessity arising from a supposed condition, and which deprives not the agent of a concomitant liberty. God could not but create the world; but God did not create the world from an absolute necessity, although it was necessary upon a supposition that it should be created. It is necessary that God should speak truly, but he doth not speak from an absolute necessity; but it being supposed that he wills to speak, it is impossible that he should not speak truly. We say, therefore, that God cannot but punish sin, or that he necessarily punishes sin; not, however, from an absolute necessity of nature, as the Father begets the Son, but upon the suppositions f429 before mentioned, -- by a necessity which excludes an antecedent indifference but not a concomitant liberty in the agent, for in punishing sins he acts by volition and with understanding.
"But that necessity," you will say, "of what kind soever it be, flows from the nature of God, not his will or decree; but all necessity of nature seems to be absolute." I acknowledge, indeed, that all necessity of nature, considered in the first act and thing signified, f430 is absolute in its kind; but
784
in the second act, and in its exercise, it is not so. The reader will easily perceive now that our very learned antagonist had no reason for freely supposing that consequence; which I reckon the very lowest of all the devices he has fallen upon. "If, then," says he, "God must punish sin from a natural necessity, he must necessarily punish it to the extent of his power;" but this, with great accuracy, he shows to be absurd, by a variety of arguments.
Ans. Maccovius hath, some time ago, very clearly answered this reasoning. We reject his consequence, as built upon a false supposition; for that necessity from which God punisheth sin does not require that he should punish it to the extent of his power, but so far as is just. We do not conceive God to be a senseless, inanimate agent, as if he acted from principles of nature, after a natural manner, without a concomitant liberty; for he doth all things freely, with understanding and by volition, even those things which by supposition he doth necessarily, according to what his most holy nature requires.
The argument which the celebrated Vossius uses against our opinion is of no greater weight. f431 "Every agent," says that very learned man, "that acts naturally, acts upon an object naturally receptive of its action: wherefore, if to punish were natural, namely, in that acceptation which necessity carries with it, such action could not pass from the person of a sinner to another person."
But this learned man is mistaken when he imagines that we affirm God to be such a natural agent as must, without sense and immediately, operate upon the object that is receptive of it, in a manner altogether natural, and without any concomitant liberty, -- that is, without any free act of understanding or volition; for although God be "a consuming fire," he is an intellectual one. Nor is a sinner alone an object properly receptive of the exercise of God's vindicatory justice, as he hath committed the transgressions in his own person; for antecedent to every act of that justice, properly so called, in respect of the elect, God appointed a surety, and this surety being appointed, and all the sins of the elect laid upon him, he in their room and stead is the proper object of this vindicatory justice, so far as relates to their sins.
785
"For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him," 2<470521> Corinthians 5:21.
But Twisse thus replies,
"If God punish as far as he can with justice, -- that is, as far as sin deserves, -- then it must be either as far as sin deserves according to the free constitution of God, or without any regard to the divine constitution. If according to the divine constitution, this is nothing else but to assert that God punishes not so far as he can, but so far as he wills. If without any regard to the divine constitution, `then without the divine constitution sin so deserves punishment that God ought to punish sin because of his justice. But I conclude this to be false in this manner: If disobedience deserve punishment in this manner, -- that is, without the divine constitution, -- therefore obedience will also, in like manner, deserve a reward without the divine constitution; for no reason can be shown that any one should maintain that even angels have merited, by their obedience, that God should reward them with celestial glory."
But although these arguments are specious, yet, strictly considered, they have no greater weight than those already discussed; for in the punishment of sin two things are to be considered: --
1. The punishment itself, so far as it is in its own nature something grievous and troublesome to the creature, and proper to recover the violated right of God. In this respect we say that sin merits punishment antecedently to every free act of the divine will, or to the divine constitution; or, if you would rather have it thus expressed, that it is just that God should inflict punishment, considered as such, on the transgressor, without regard to any free constitution: for if, without regard to such a constitution, sin be sin, and evil, evil, -- and unless it be so, to hate the greatest and best of Beings may be the highest virtue, and to love him the greatest vice, -- why may not punishment be due to it without regard to such a consideration?
2. In punishment, the mode, time, and degree are especially to be considered. In respect of these God punishes sin according to the divine
786
constitution; for the justice of God only demanding punishment in general, as including in it the nature of punishment, nothing hinders but that God should freely appoint the mode and degree of it. He punishes them because it is just that he should do so, and consequently indispensably necessary. He punishes in one mode or in another, in one degree or in another, because, according to his wisdom, he hath determined freely so to do. What we understand by modes and degrees of punishment shall be afterward explained.
"But," says our celebrated antagonist, "if disobedience thus deserve punishment, why should not obedience in like manner deserve a reward, for no reason to the contrary can be assigned?" I wish this learned man had not so expressed himself, for he will never be able to prove that the relation of obedience to reward and disobedience to punishment is the same; for between obedience and the reward there intervenes no natural obligation. God is brought under an obligation to no one for any kind of obedience; for "after we have done all, we are still unprofitable servants." But God's right that rational creatures should be subject to him, either by obedience or a vicarious punishment, is indispensable. In a word, obedience is due to God in such a manner, that from the nature of the thing he can be debtor to none in conferring rewards; but disobedience would destroy all dependence of the creature upon God, unless a recompense be made by punishment.
The celebrated Vossius, again, reasons improperly, in the passage before quoted, from a comparison made between justice and mercy. "The question is not," says he, "whether it be just that a satisfaction be received? but whether it be unjust that it should not be received? for it doth not follow that if God be merciful in doing one thing or another, that he would be unmerciful in not doing it." I acknowledge that it does not follow: for although mercy be natural to God as to the habit, yet because there is no natural obligation between it and its proper object, it is as to all its acts entirely free; for the nature of the thing about which it is employed is not indispensable, as we have shown before to be the case with regard to justice. So much for the learned Twisse's second argument, with the consideration of it.
787
CHAPTER 14.
Twisse's third argument -- A dispensation with regard to the punishment of sin, what, and of what kind -- The nature of punishment and its circumstances -- The instance of this learned opponent refuted -- The considerations of rewarding and punishing different -- How long, and in what sense, God can dispense with the punishment due to sin -- God the supreme governor of the Jewish polity; also, the Lord of all -- The fourth argument of Twisse -- The answer -- Whether God can inflict punishment on an innocent person -- In what sense God is more willing to do acts of kindness than to punish -- What kind of willingness that assertion respects -- The conclusion of the answer to Twisse's principal arguments.
THE third argument is this: "God can inflict a milder punishment than sin deserves; therefore, he can by his absolute power suspend the punishment altogether."
Ans. I answer, that the punishment which a sin deserves may be considered in a twofold point of view: --
1. As by means of it God compels to order a disobedient creature, that hath cast off its dependence on his supreme and natural dominion, in such a manner that his will may be done with that creature, that is itself unwilling to do it; and in this point of view he cannot inflict a more mild punishment than sin deserves. Yea, properly speaking, in this respect it cannot be said to admit of degrees, either milder or more severe. And in this sense we simply deny the foregoing proposition.
2. It may be considered in this other point of view, -- namely, as God, for the greater manifestation of his glory, hath assigned to it modes, degrees, and other circumstances. But if punishment be considered in this view, we deny the sequel; f432 for though it be granted that he exerciseth liberty as to the modes and degrees, as these flow from the free appointment of God, it doth not follow that the punishment itself, so far as the nature of punishment is preserved in it, and which takes its rise from the natural justice of God, can be altogether dispensed with.
788
What says our learned antagonist to this? He supposes the author of the supplement his opponent, and discusses his opinion in a variety of subtile reasonings, in his answer concerning the extent and different degrees of justice. But he confesses that these have no relation to Piscator; and as they are of no avail to the argument, we therefore pass over the consideration of them.
But this learned gentleman has still something to oppose to our reasoning; for he thus proceeds, "God may reward beyond merit; therefore, he may punish less than what is merited." But this reason is evidently of no force; for besides that arguments from opposites do not hold always good in theology, as hath been shown in various instances by Maccovius, we have before demonstrated at large that the relation between remunerating grace and punitory justice is not the same. f433 Moreover, these considerations all along arise not from the nature of punishment, but from its degrees, about which we have no controversy, for we have never said that God in punishing sins acts without any concomitant liberty, which respects those degrees.
But forasmuch as Socinians f434 argue from the divine dispensation with regard to the punishment of sins to the free pardon of them without any satisfaction, we must say a few things in reply to this argument of our learned antagonist, as it seems pretty near akin to them, and as they are so very eager in wresting every thing to favor their own side of the question.
The divine dispensation, then, with the punishment of sins, respects either temporary or eternal punishment; but a temporary punishment may be considered either in respect of monitory threats or of a peremptory decree, and both in respect of the time of the infliction and of the degrees in the punishment to be inflicted. But God, as the avenger of sin, is considered in Scripture in a twofold point of view: --
1. As the Legislator and supreme Lord of the Jews and their commonwealth; whose state, from that circumstance, Josephus calls a "theocracy:" or,
2. As the supreme Lord and just Judge of the universe. If these considerations be properly attended to, the subtleties of Crellius are easily dissolved: for God, as the Legislator and supreme Ruler of the Jewish
789
republic, ofttimes dispensed with temporary punishments, as denounced in his threatenings, both as to the place, degree, and time of their execution; but God, as the supreme Lord and just Judge of the universe, doth not dispense with the eternal punishment of sin, to be inflicted at the proper and appointed time. The learned Twisse's fourth argument remains only to be considered.
"God is able," says he, "to inflict any torture, however great, even an infernal one, upon any person, without the consideration of any demerit; therefore, he is also able, notwithstanding the greatest demerit, to suspend the greatest punishment whatever. The antecedent hath been proved; the consequence from it is notorious, as God is more willing to do good than to punish."
Ans. 1. We have before observed that this mode of reasoning does not always hold good in theology; neither, however, in the second place, are these opposites, namely, to inflict torture and to suspend punishment, for torture and punishment are different. But to inflict an infernal punishment upon any innocent person is a thing impossible; for punishment supposes a transgression: and, therefore, not to inflict punishment upon a guilty person is also impossible; for transgression, from the very nature of the thing, requires punishment. But it is astonishing that this learned writer should insist on the proof of the sequel, namely, "That God is more willing to do good than to punish," as he hath many times, by very strong arguments, disallowed the natural inclination of the Deity towards the good of the creature; nor will he ever be able to prove that God is inclined to bestow such kind of benefits on a sinful creature as are opposite to the punishment due to sin, without regard to Christ and his satisfaction. But that difference respects a will commanding and exhorting according to morality, not decreeing or acting naturally.
And these are what this learned writer calls his "principal arguments;" in which he contends that God can let sin pass unpunished without any satisfaction. I hope that impartial judges, however great respect they may have for the name of Twisse, will not be offended that I have made these short answers to his arguments; as certainly they have been conducted without violence or sarcasm, and by no means from any weak desire of attacking so very illustrious a man, for whose many and great qualities
790
none can have a greater respect. But I have engaged in this task from an earnest desire of preserving undiminished the glory of divine justice, and of establishing the necessity of the satisfaction of Christ, lest the Socinians should wrest to their purpose the arguments of this learned man, on the principal of which they place a principal dependence, and by which they acknowledge that they have been induced to adopt heretical opinions.
Our very learned antagonist adds other arguments to these; some of which have been satisfactorily answered by Maccovius; others belong not, according to our view of it, to the present controversy; and others will come to be considered in our vindication of the arguments of Piscator and Lubbertus, impugned by this celebrated writer, of which we shall take a short review, and, therefore, shall not now enter into any particular consideration of them.
791
CHAPTER 15
The defense of Sibrandus Lubbertus against Twisse -- The agreement of these very learned men in a point of the utmost importance -- A vindication of his argument from God's hatred against sin -- Liberality and justice different -- The opinion of Lubbertus undeservedly charged with atheism -- What kind of necessity of operation we suppose in God; this pointed out -- The sophistical reasoning of this learned writer -- How God is bound to manifest any property of his nature -- The reasons of Lubbertus, and Twisse's objections to the same considered -- That passage of the apostle, <450132>Romans 1:32, considered and vindicated -- His f435 mode of disputing rejected -- The force of the argument from <450132>Romans 1:32 -- The "righteous judgment of God," what -- Our federal representative, and those represented by him, are one mystical body -- An answer to Twisse's arguments, <023406>Exodus 34:6,7 -- The learned writer's answer respecting that passage -- A defense of the passage -- Punitory justice a name of God -- Whether those for whom Christ hath made satisfaction ought to be called guilty -- <190504>Psalm 5:4-6, the sense of that passage considered -- From these three passages the argument is one and the same -- Lubbertus' argument from the definition of justice weighed -- How vindicatory justice is distinguished from universal -- The nature of liberality and justice evidently different -- Punishment belongs to God -- In inflicting punishment, God vindicates his right -- Will and necessity, whether they be opposite -- The end of the defense of Lubbertus.
THE learned Twisse, when about to reply to the arguments of Lubbertus, f436 brings forward two assertions of his, to the first of which he consents, but not to the latter. The first maintains "corrective justice to be essential to God," which he approves; and herein we congratulate this very learned man that thus far, at least, he assents to the truth, and in so doing hath given cause to the Socinians to grieve. But, that "it is natural to God to hate and punish sin," which is Lubbertus' second assertion, he denies. The nicety of his discrimination here is truly astonishing; for what is God's
792
hatred against sin but this corrective justice? How, then, is it possible that that justice should be natural to God, and the hatred of sin not so likewise? I very well know that the learned man will not allow that there is any such affection as hatred in God, properly so called. What is it, then, else than the constant will of punishing sin? but that is the very vindicatory justice of which we treat. Besides, if to hate sin be not natural to God, then it is a thing free and indifferent to him; he may then not hate it; he may, according to the opinion of Scotus formerly mentioned, as approved by Twisse, will its contrary, -- that is, he may love and approve of sin, though "he be of purer eyes than to behold iniquity." But, with good reason, he farther maintains that "mercy is essential to God, and yet that it is not necessary that he should show mercy to any one; but of his free good pleasure he showeth mercy to whomsoever he showeth mercy." We have again and again before shown that justice and mercy, in respect of their exercise, are different. God is under no obligation to exercise mercy towards any one, but he owes it to himself to preserve his own natural right and dominion over his rational creatures; and the learned gentleman cannot show that there is any such obligation, arising from the nature of the thing itself, between remunerating justice and liberality, on which he next insists, and their objects, as there is between corrective justice and its objects.
But he brings a grievous charge, no less than even that of atheism, against this sentiment of Lubbertus, and on a double account: for, first, he says that "hence it follows that God is a necessary and not a free agent;" and he calls that proposition a spreading gangrene.
1. But theologians agree, and without any risk of atheism, that God is, in respect of his operations within himself, a necessary agent.
2. If it be necessary that God should do any thing upon some condition supposed, is he therefore to be accounted a necessary and not a free agent? Perhaps never any one hath made God more a necessary agent than Twisse himself doth, for he everywhere maintains, that upon the supposition of a decree, it is necessary that God should do all things in conformity to it; which, however, I do by no means mention as finding fault with. Upon the supposition of a decree, for instance, God could not but create the world; but is he therefore to be called a necessary agent in
793
the creation of the world? By no means. But you will say, "That necessity flows from the free will of God, but that which you dream of arises from the principles of his nature, and therefore how widely different!" I willingly grant, indeed, that the decree of creating the world flowed from the free will of God; but this being supposed, it was necessary to the divine nature, which is immutable, that it should be created. Nor do we ascribe any other kind of natural necessity to God in punishing sins. The decree of creating rational creatures bound to render him obedience, and so far liable to his right and dominion, and that he willed to permit these creatures to transgress the law of their creation, flowed merely from his free will; but these things being once supposed, it necessarily belongs to the divine nature, as it is just, to punish those who so transgress. But that God exerciseth a concomitant liberty in punishing them, we have several times allowed, and we have no doubt but, if this be atheism, it is also Christianity.
Secondly, "Is God at all bound," says our very learned antagonist, "or in any manner obliged, to manifest his justice, more than to manifest his mercy, munificence, and liberality? It is evident that God is not bound to exercise any one property whatever more than another. Wherefore, either all things must be said to be necessarily performed by God, and even that the world was not made of his flee will, but from a natural necessity; or that all things have been, and still are, freely done by God." But besides that this reasoning is sophistical, it injures not our cause. The whole matter may be clearly explained in one word: God is not absolutely bound to manifest any property of his nature, much less one more than another, for this respects the free purpose of God; but upon a condition supposed, God may be more bound to exercise one property than another, for this relates to its exercise. But none of us have said that it is necessary that God should punish sin because he is necessarily bound to demonstrate his justice: in this very thing he demonstrates his justice indeed; (<450118>Romans 1:18) but it is necessary that he should punish sin because he is just. The learned writer then confounds the decree of manifesting the glory of the divine properties, to which God is absolutely bound by none of his properties, with the exercise of these properties upon a condition supposed; which we have endeavored to prove to be necessary with respect to vindicatory justice.
794
In what sense all things are said to be done by God necessarily, though he be a free agent, hath been already explained. By these arguments, then, whereby he endeavors to weigh down our opinion with prejudices, it is evident that our antagonist hath nothing availed himself. Let us now see whether he hath been more successful in his replies to Lubbertus than in his system of opposition.
He briefly states five arguments of Lubbertus, each of which he answers in order.
That passage of the apostle to the Romans, <450132>Romans 1:32, "Who, knowing the judgment" (that is, the just right or righteous judgment) "of God, that they which commit such things are worthy of death," is quoted as a proof of this doctrine by Lubbertus. Twisse thus replies: "I acknowledge that they who commit such things are worthy of death. But it by no means follows from this that it is necessary that God should punish them; which I shall demonstrate by a twofold argument: For if that followed, it would follow that they who commit such things must necessarily be punished; but the elect, because of sin, are worthy of death, but they are not punished at all, much less necessarily. Will you say, because they who have committed such things are worthy of death, that therefore it is necessary, from an absolute necessity, that either they or others, -- that is, that either they themselves, who are deserving of death, or some one else on their account, though innocent, -- should be punished? Who can digest such a consequence as this? Again: If they are worthy of death, then they shall die the death; either, then, a temporal or eternal one. Beyond all doubt, he will answer an eternal death. It is necessary, therefore, that they should exist to all eternity, and by an absolute necessity, to the end that they may be punished to all eternity. And so, then, God cannot annihilate a creature."
But, with this great man's good leave, neither his mode of disputing, -- namely, by substituting a double argument in the place of one solid and clear answer, -- is at all satisfactory, nor are these arguments of any service to his cause, the first of which is captious and not at all solid, the other too nice and curious. For, first, Lubbertus does not contend that God cannot pardon sin without satisfaction, because simply, by some reason or other, sinners are worthy of death; but for this reason only, because the
795
righteous judgment or just right of God is, that they who commit such things are worthy of death, and that, therefore, it would be unjust in God not to inflict that punishment, -- namely, because, according to the justice of God, which Twisse himself acknowledges to be natural and essential to him, they are worthy of death, and therefore necessarily to be punished. But the arguments of Twisse do not prove the contrary; for the elect themselves are worthy of death, and therefore necessarily to be punished, -- not from an absolute necessity in respect of the mode of acting in God the punisher, but in respect of a condition supposed, and which excludes not the liberty of the agent. That is to say, God may inflict the punishment due to one on another, after, -- in consequence of his own right and the consent of that other, -- he hath laid the sins upon that other on account of which he inflicts the punishment. He might punish the elect either in their own persons, or in their surety standing in their room and stead; and when he is punished, they also are punished: for in this point of view the federal head and those represented by him are not considered as distinct, but as one; for although they are not one in respect of personal unity, they are, however, one, -- that is, one body in mystical union, yea, one mystical Christ; f437 -- namely, the surety is the head, those represented by him the members; and when the head is punished, the members also are punished. Nor could even he himself be called a surety absolutely innocent: for although he was properly and personally innocent, he was imputatively and substitutively guilty; for "God made him to be sin for us;" He "laid on him the iniquity of us all.'' ( 2<470521> Corinthians 5:21; <235306>Isaiah 53:6)
The second argument which this learned writer uses to confute the conclusion of Lubbertus is of no greater weight. We are not in the counsels of God, so that we can precisely pronounce with regard to his judgments and his ways. That God is able absolutely to reduce to nothing any creature that he hath created out of nothing, no one can doubt; but it being supposed that that creature is guilty of sin, and that that sin, according to the right and justice of God, deserves eternal death, we with confidence maintain that God, who cannot deny himself, cannot reduce it to nothing.
Neither is there anything absurd that can be inferred from this.
796
To the second proof brought from the word of God, declaring himself by that name of his, "Who will by no means clear the guilty," <023406>Exodus 34:6,7, he answers: "It is true that God will by no means clear the guilty, yet it is evident that not a few are cleared by God. The guilty, then, whom he doth not clear, must be those who have neither repented nor believed in Christ. Hence it follows that every one hath either been punished or will be punished, either in himself or in Christ; which we do not at all deny. But it doth not at all follow hence that God doth this from a necessity of nature, for it is possible that it may proceed from the free will of God; neither doth it belong to him to exercise his mercy and bounty from a necessity of nature, but of his free will."
But,
1. It is of no service to his cause to urge that God does not punish some guilty sinners in their own persons, but clears them, when this learned man grants, yea, contends, that they have all been punished in Christ their head, by whom justice was fully satisfied.
2. It hath been several times shown before how God, from a necessity of nature, punishes sin, and yet with a concomitant liberty of will; and the difference between justice and mercy, in respect of their exercise and egress towards their proper objects, hath been shown; so that we do not think it proper to insist farther on these at present. These considerations, then, being set aside, it is evident that this learned man has not attended to the force of the argument: for it does not amount to this, that in respect of the event God clears none unpunished, either in themselves or in their surety, -- an assertion which nobody but a Socinian speaks against; but rather to this, that as punitory justice is a natural attribute of God, a very considerable portion of his essential glory, yea, a well-known name of God, he can "by no means clear the guilty," unless he were to deny himself, and deliver up his glory to another, -- than which nothing is farther from God. But those for whom the divine justice hath been satisfied by Christ ought not, in respect of the demand of that justice, to be called guilty, for their obligation to punishment, namely, the guilt of sin, is taken away; so that it is just with God to deliver them from the wrath to come, although it be free to him at what time he may will that that deliverance, in respect of them, should take place and be manifested to
797
their consciences, that so "being justified by faith, they may have peace with God."
To those verses cited by Lubbertus from <190504>Psalm 5:4-6, he thus replies: "The prophet is testifying," says he, "that God hates all who work iniquity; however, it is sufficiently evident that God does not punish all who work iniquity, for he does not punish the elect. I acknowledge that God will in his own time destroy all the wicked out of Christ; but of his free will, and from no consideration of necessity, as he is an agent entirely free."
I am not altogether satisfied with this assertion, "That God doth not punish all who work iniquity;" neither does the instance of the elect confirm it, for even the learned gentleman does not deny that all their sins have been punished in Christ. We maintain alone that God cannot but punish every sin, because he is just; but whether he choose to do this in their own persons or in their surety rests entirely with himself: therefore, it doth not derogate from his justice that he transferred the sins of some upon Christ, and punished them in him. But they themselves, though personally guilty before Christ took their guilt upon himself, are not, however, punished, nor can be accounted guilty in respect of the judgment of God, their sins not being imputed to them; or, they ought to be said to have been punished in Christ their head, with whom they are now closely united. In the second place, we have shown before, and the learned gentleman acknowledges it, that a free act of the will may be consistent with some regard to necessity.
Allow me, then, from these three passages of Scripture cited by Lubbertus to collect one argument only; which, if I mistake not, no one of the various arguments of our very learned antagonist, nor even all of them, will be able to overthrow. It is to this purpose: If that just right or righteous "judgment of God" be essential, -- namely, that which is made manifest and known to all by nature; (<450132>Romans 1:32) if his avenging justice be such that he "will by no means clear the guilty;" (See <023407>Exodus 34:7) if as he hates sin, so he will "destroy all the workers of iniquity," (<190504>Psalm 5:4-6) then it is natural to God to punish sin, and he cannot let it pass unpunished, for he can do nothing contrary to his.natural attributes,
798
exercised about their proper objects. But the former part of the argument is true; f438 so also must the latter.
But Lubbertus likewise reasons by an argument taken from the common definition of justice, to which Twisse also refers. "Vindicatory justice," says he, "is the eternal will of God to give to every one his own; therefore, it belongs truly or naturally to God." Twisse cites these words from Lubbertus; for his writings against Vossius I have not by me at present. Now, although this justly celebrated man sometimes agrees to this conclusion, yet as he twitches f439 the argument various ways, we shall, as briefly as possible, bring it in regular order to a point. "First of all," says he, "allow me to put you in mind that that definition of justice holds good only with regard to justice in general, but not with regard to vindicatory justice in particular; for the whole of justice is employed in giving to every one his own." I have said before that that definition of the civilians was not quite agreeable to me, nor in every respect satisfactory. But the objection of Twisse is of no weight: for vindicatory justice is not distinguished from universal justice, or justice generally so called, as to its habit, but only in respect of its egress to its proper object; and, therefore, nothing ought to be included in the definition which is not found also in the thing itself. Although, then, the learned opponent throws obstacles in the way, he cannot deny that vindicatory justice is "a will to give to every one his own, or what is due to him."
"But let Lubbertus bethink himself," says Twisse, "whether the divine bounty is not likewise the eternal will of the Deity to give to some beyond what is their own. Would it not, then, justly follow that it is necessary, and even from absolute necessity, that he should exercise his bounty towards some?"
But neither is this comparison between things dissimilar of the smallest advantage to our adversary's cause: for, --
1. The objects themselves about which these attributes are employed are very different; for who does not see that there cannot be any comparison formed between the giving to every one according to his right, and giving to some beyond their right? That to give to any one beyond his right is a most free act of the will, the thing itself declares; but to give to every one his own, or what is due to him, the very thing itself requires. All
799
acknowledge that it depends on the mere good pleasure of the Deity whether he may will to be bounteous, towards any; but who but an impious wretch would be bold enough to dispute whether he may will to be just towards any? But besides; supposing a constant will in the Deity of giving to some beyond their right, or of bestowing on them more than they deserve, in what respect it would not be necessary (the question does not respect absolute necessity) to him to exercise that bounty towards these some, I absolutely do not comprehend. But with regard to the divine bounty, and in what sense that is ascribed to God, and what kind of habitude of the divine will it denotes, this is not the place to inquire.
He again says: "If hence it follow that it is necessary that God should give to each his due, it will certainly be necessary that he should give to each of us eternal damnation."
That punishment belongs not to us, but to God himself, the learned gentleman will afterward acknowledge. But God may give to every one his own, or what is due to every one, in the infliction of punishment, although he do not inflict it on the sinners themselves, but on their surety, substituted in their room and stead. Thus he gives glory to his justice, and does no injury to us: for no one can demand it as his right to be punished; for no one hath a right to require punishment, which is an involuntary evil, but rather becomes subject to the right of another.
To these he replies: "If justice be only the will of giving to every one his own, it is not the necessity of giving it."
But here the learned gentleman trifles; for will and necessity are not opposed, as a thing itself may be prior, and the mode or affection of it posterior, to some other things, either in the first or second act. f440 Neither hath any one defined the justice of God by necessity, although from his justice it is necessary that he should act justly. Though it be the will of God, namely, "to give every one what is his due," yet it is a constant and immutable will, which, as it differs not in any respect from the divine essence itself, must exist necessarily; and a proper object for its exercise being supposed, it must necessarily operate, though it act freely.
In the last place, then, this celebrated writer denies that "punishment can properly be called ours, in such a sense that, from his will of giving to
800
every one his own, it should be necessary that God should inflict it upon us sinners;" but he asserts that "it belongs to God, as having the full power either of inflicting or relaxing it." That punishment is ours, or belongs to us, cannot be said with propriety; it must be traced to the source whence it hath its rise, that is, whence it is just that it should be inflicted upon sinners; but this is the just right or righteous judgment of God, <450132>Romans 1:32. Thus far, then, it may be reckoned among the things that belong to God, as it is his justice that requires it should be inflicted. But it does not follow that God has a full power of inflicting it or relaxing it, because in this sense it may be accounted among the things which belong to him. God owes it to himself to have a proper regard to the honor of all his own perfections.
We choose not to enter any farther on the arguments which this learned writer advances, either in his disputations against Lubbertus, or in his answers to his arguments; partly as they coincide with those mentioned before, and have been considered in the vindication of the argument taken from the consideration of God's hatred against sin; and partly as they militate only against a natural and absolute necessity, which in the present case we do not assert.
801
CHAPTER 16.
Piscator's opinion of this controversy -- How far we assent to it -- Twisse's argumentmilitate against it -- How God punishes from a natural necessity -- How God is a "consuming fire" -- God's right, of what kind -- Its exercise necessary, from some thing supposed -- Whence the obligation of God to exercise it arises -- Other objections of Twisse discussed.
THE consideration of what our justly celebrated antagonist hath advanced against Piscator, f441 whom he declares to hold the first place among the theologians of the present day, and to shine as far superior to the rest as the moon doth to the lesser stars, shall put an end to this dispute. He has chosen Piscator's notes upon his Collation of Vorstius, f442 as the subject of his consideration and discussion. In general we are inclined to give our voice in favor of the sentiments of Piscator; but as the disciples of Christ ought to call none on earth master in matters of religion, we by no means hold ourselves bound to support all the phrases, arguments, or reasons that he may have used in defense of his opinion. Setting aside, then, all anxious search after words, expressions, and the minutiae of similes, which I could wish this distinguished writer had paid less attention to, we will endeavor to repel every charge brought against our common and principal cause, and to place this truth, which we have thus far defended, as we are now speedily hastening to a conclusion, beyond the reach of attacks and trouble from its adversaries.
The first argument, then, of Piscator, to which he replies, is taken from that comparison made in <581229>Hebrews 12:29, between God in respect of his vindicatory justice and a "consuming fire." From this passage Piscator concludes, "That as fire, from the property of its nature, cannot but burn combustible matter when applied to it, and that by a natural necessity; so God, from the perfection of his justice, cannot but punish sin when committed, -- that is, when presented before that justice." What he asserts, with regard to a natural and absolute necessity, we do not admit; for God neither exerciseth nor can exercise any act towards objects without himself in a natural manner, or as an agent merely natural. He, indeed, is a fire, but rational and intelligent fire. Although, then, it be no
802
less necessary to him to punish sins than it is to fire to bum the combustible matter applied to it, the same manner of operation, however, accords not to him as to fire, for he worketh as an intelligent agent; that is, with a concomitant liberty in the acts of his will, and a consistent liberty in the acts of his understanding. We agree, then, with Piscator in his conclusion, though not in his manner of leading his proof. f443 The objections made to it by the learned Twisse we shall try by the standard of truth.
First, then, he maintains, and with many labored arguments, that God doth not punish sin from a necessity of nature, which excludes every kind of liberty. But whom do these kinds of arguments affect? They apply not at all to us; for Piscator himself seems to have understood nothing else by a "natural necessity" than that necessity which we have so often discussed, particularly modified: for he says, that "God doth some things by a natural necessity, because by nature he cannot do otherwise." That is, sin being supposed to exist, from the strict demands of that justice which is natural to him, he cannot but punish it, or act otherwise than punish it; although he may do this without any encroachment on his liberty, as his intellectual will is inclined to happiness by a natural inclination, yet wills happiness with a concomitant liberty; for it would not be a will should it act otherwise, as freedom of action is the very essence of the will. But the arguments of Twisse do not oppose this kind of necessity, but that only which belongs to inanimate, merely natural agents, which entirely excludes all sorts of liberty, properly so called.
Let us particularly examine some of this learned gentleman's arguments: "If," says he, "God must punish sin from a necessity of nature, he must punish it as soon as committed." Granted, were he to act by such a necessity of nature as denotes a necessary principle and mode of acting; but not if by a necessity that is improperly so called, because it is supposed that his nature necessarily requires that he should so act. As, for instance: suppose that he wills to speak, he must, by necessity of his nature, speak truly, for God cannot lie; yet he speaks freely when he speaks truly.
Again: "If," says he, "God punished from a necessity of nature, then, as often as he inflicted punishment, he would inflict it to the utmost of his
803
power, as fire burns with all its force; but this cannot be said without blasphemy."
Here again this learned man draws absurd conclusions from a false supposition. The nature of God requires that he should punish as far as is just, not as far as he is able. It is necessary, sin being supposed to exist, that he should inflict punishment, -- not the greatest that he is able to inflict, but as great as his right and justice require; for in inflicting punishment, he proceeds freely, according to the rule of these. It is necessary that the gloW of the divine holiness, purity, and dominion should be vindicated; but in what manner, at what time, in what degree, or by what kind of punishment, belongs entirely to God, and we are not of his counsels. But I am fully confident that the arguments last urged by this learned gentleman may be answered in one word. I say, then, God punishes according to what is due to sin by the rule of his right, not to what extent he is able. As, for instance: God does not use his omnipotence from an absolute necessity of nature; but supposing that he wills to do any work without himself, he cannot act but omnipotently. Neither, however, doth it hence follow that God acts to the utmost extent of his power, for he might have created more worlds. We do not, then, affirm that God is so bound by the laws of an absolute necessity that, like an insensible and merely natural agent, it would be impossible for him, by his infinite wisdom, to assign, according to the rule and demand of his justice, degrees, modes, duration, and extension of punishment, according to the degrees of the demerit or circumstances of the sin, or even to transfer it upon the surety, who has voluntarily, and with his own approbation, substituted himself in the room of sinners: but we only affirm that his natural and essential justice indispensably requires that every sin should have its "just recompense of reward;" and were not this the case, a sinful creature might emancipate itself from the power of its Creator and Lord. This very learned man having, according to his usual custom, introduced these preliminary observations, at length advances his answers to Piscator's argument, the nature and quality of which we shall particularly consider. That which he chiefly depends upon, which he forges from the Scripture, that asserts God, in respect of sin, to be a" consuming fire," we have examined in the proof of our second argument, and have shown of how little weight it is to invalidate the force of our argument.
804
To that asseveration of Abraham, "Shall not the Judge of all the earth do right?" he thus answers, "He will do right certainly, but his own right, and will exercise it according to his own free appointment. But without the divine appointment I acknowledge no right to the exercise of which God can be influenced by any kind of necessity."
Ans. That God exerciseth his right, or doeth right, according to his own free appointment, may be admitted in a sound sense; for in that exercise of his right he uses volition and understanding, or, more properly, he hath not appointed or determined so to act, for so to act is natural and essential to him concerning the things about which there is no free determination. It is, indeed, of the free determination of God that any right can be exercised, or any attribute manifested, for he freely decreed to create creatures, over which he hath a right, but he might not have decreed it so; and in every exercise of his right there are certain things, which we have mentioned before, which are not the objects of free determination. But that no right belongs to God without his divine appointment, to the exercise of which he is bound, is asserted without probability, and appears evidently false; for supposing that God willed to create rational creatures, does it depend upon his free determination that the right of dominion and the exercise of it should belong to him? If so, God might be neither the Lord nor God of his creatures, and a rational creature may be neither creature nor rational; for both its creation and reason suppose a dependence on and subjection to some Lord and Creator. If the right, then, of dominion depended on the free determination of God, then God might freely and justly determine that he would neither have nor exercise such right; for he might determine the contrary of that which he hath freely determined, without any injustice or any incongruity. From himself, then, and not from any one without himself, -- that is, from his own nature, -- he receives the obligation to exercise his right, both of dominion and of justice. Thus by nature he must speak truly, if he wills to speak.
"But I cannot," says this renowned man, "sufficiently express my astonishment at this very grave divine's assertion, f444 -- namely, `That God, without injury to his justice, may will evil antecedently to whomsoever he pleases;' for which I do not find fault with him, but that he does not assert that God, for the same or a better reason, might do good to a creature, notwithstanding its demerit, by pardoning its sin."
805
If by "willing evil antecedently" be understood his willing to inflict evil without regard to the demerit of sin, it is a point too intricate for me to determine. If the evil refer to the infliction of it, I must differ from this learned doctor. If it refer to the willing, the assertion avails not his cause; for if we suppose that God, without doing injury to any one, without dishonoring any of his own attributes, without regard to sin, hath decreed to punish a creature for the sin that it was to commit, would it not thence follow that God might let sin pass unpunished, in despite both of his own glow, and to the entire destruction of the dependence of rational creatures. f445 Nor is the following comment of our celebrated opponent of any greater weight, -- namely, "That God would not be omnipotent if he necessarily punished sin, for thence it would follow that God cannot annihilate a sinful creature which he created out of nothing; which," says he, "is evidently contrary to omnipotence."
But how many things are there which this learned gentleman himself acknowledges that God, with respect to his decree, cannot do, without any disparagement to his omnipotence! He could not break the bones of Christ; but the person must be deprived of reason who would assert that this is any diminution of the divine omnipotence. If, then, there be many things which God cannot do, without any the smallest detraction from his omnipotence, because by a free determination he hath decreed not to do them, is he to be thought less omnipotent, so to speak, because he cannot, on account of his justice, let sins committed pass unpunished? Is God not omnipotent because, on account of his nature, he cannot lie? Yea, he would not be omnipotent if he could renounce his right and justice; for to permit a sinful creature to shake off his natural dominion is not a mark of omnipotence but of impotence, than which nothing is more remote from God.
After having brought the dispute thus far, and accurately weighed what remains of Dr Twisse's answer to Piscator, there seemed to me nothing that could occur to give any trouble to an intelligent reader. As there is no reason, then, either to give farther trouble to the reader or myself on this point, we here conclude the controversy; and this I do with entertaining the strongest hopes that no person of discretion, or who is unacquainted with the pernicious devices which almost everywhere abound, will impute it to me as a matter of blame, that I, a person of no consideration, and so
806
very full, too, of employment, that I could devote only a few leisure hours to this disputation, should have attacked the theological digression of a man so very illustrious and renowned, not only among our own countrymen, but even in foreign nations, as the attack has been made in the cause of truth.
807
CHAPTER 17.
Rutherford reviewed -- An oversight of that learned man -- His opinion of punitory justice -- He contends that divine justice exists in God freely -- The consideration of that assertion -- This learned writer and Twisse disagree -- His first argument -- Its answer -- The appointment of Christ to death twofold -- The appointment of Christ to the mediatorial office an act of supreme dominion -- The punishment of Christ an act of punitory justice -- An argument of that learned man, easy to answer -- The examination of the same -- The learned writer proves things not denied -- Passes over things to be denied -- What kind of necessity we ascribe to God in punishing sins -- A necessity upon a condition supposed -- What the suppositions are upon which that necessity is founded -- A difference between those things which are necessary by a decree and those which are so from the divine nature -- The second argument of that learned man -- His obscure manner of writing pointed out -- Justice and mercy different in respect of their exercise -- What it is to owe the good of punitory justice to the universe -- This learned man's third argument -- The answer -- Whether God could forbid sin, and not under the penalty of eternal death -- Concerning the modification of punishment in human courts from the divine appointment -- The manner of it -- What this learned author understands by the "internal court" of God -- This learned author's fourth argument -- All acts of grace have a respect to Christ -- His fifth argument -- The answer -- A dissertation of the various degrees of punishment -- For what reason God may act unequally with equals -- Concerning the delay of punishment, and its various dispensations.
THE consideration of the arguments advanced by Mr Samuel Rutherford f446 against this truth which we are now maintaining shall conclude this dissertation. He maintains, as I have observed before, "That punitory justice exists not in God by necessity of nature, but freely;" and he has said that Twisse hath proved this by a variety of arguments, one of which, in preference to the others, he builds on, as unanswerable.
808
But, with this great man's leave, I must tell him that Twisse hath never even said, much less proved, "That punitory justice exists freely in God, and not from a necessity of nature;" nor, indeed, can it be said by any one, with any show of reason, for punitory justice denotes the habit of justice, nor is it less justice because it is punitory. But be assured the accurate Twisse hath never maintained that any habit exists in God freely, and not from a necessity of nature. We have before accounted in what sense habits are ascribed to God. Even the more sagacious Socinians do not fall into such a blunder; but they deny such a habit to exist in God at all, and entirely divest him of this justice. Twisse, indeed, maintains that the exercise of that justice is free to God, but grants that justice itself is a natural attribute of God; the Socinians, that it is only a free act of the divine will. Which party this learned author favors appears not from his words. If by justice he mean the habit, he sides with the Socinians; if the act and exercise, he is of the same opinion with Twisse, although he expresses his sentiments rather unhappily. But let us consider this learned writer's arguments: --
The first, which he acknowledges to be taken from Twisse (the same thing may be said of most of his others), and which he pronounces unanswerable, is this: "God gave up his most innocent Son, our Lord Jesus Christ, to death, in consequence of his punitory justice, and it was certainly in his power not to have devoted him to death, for from no necessity of nature did God devote his Son to death; for if so, then God would not have been God, which is absurd, for of his free love he gave him up to death, <430316>John 3:16; <450832>Romans 8:32."
As there is no need of a sword to cut this "indissoluble knot," as he calls it, let us try by words what we can do to untie it. I answer, then, The devoting of Christ to death is taken in a twofold sense: --
1. For the appointment of Christ to the office of surety, and to suffer the punishment of our sins in our room and stead.
2. For the infliction of punishment upon Christ, now appointed our surety, and our delivery through his death being now supposed.
The devoting of Christ to death, considered in the first sense, we deny to be an act of punitory justice, or to have arisen from that justice; for that
809
act by which God destined his Son to the work of mediation, by which, in respect of their guilt, he transferred from us all our sins and laid them upon Christ, are acts of supreme dominion, and breathe love and grace rather than avenging justice. But the punishment of Christ, made sin for us, is an act of punitory justice; nor, upon the supposition that he was received in our room as our surety, could it be otherwise. And although, in drawing such consequences, I think we ought to refrain as to what might be possible, I am not, however, afraid to affirm that God could not have been God, -- that is, just and true, -- if he had not devoted to death his Son, when thus appointed our mediator.
What shall we say? -- that even this learned man was aware of this twofold sense of the phrase, "The devoting of Christ to death?" He either had not thoroughly weighed that distinction, or else he is inconsistent with and shamefully contradicts himself; for in the beginning of the argument he asserts, that "the devoting of Christ to death had its rise from punitory justice," but in the end he says it was from "free love." But certainly punishing justice is not free love. He must, then, either acknowledge a twofold appointment of Christ to death, or he cannot be consistent with himself. But the passages of Scripture that he quotes evidently mean the appointment of Christ to death, as we have explained it in the first sense of the phrase.
What reason this learned man had for so much boasting of this argument as unanswerable, let the reader determine; to me it appears not only very easily answerable, but far beneath many others that one disputing on such a subject must encounter.
But he introduces some as making answers to his argument, who affirm "That Christ was not innocent, but a sinner by imputation, and made sin for us; and that it was necessary from the essential justice of God, and his authority, as enjoining that he should make atonement for sin in himself and in his own person." f447
I applaud the prudence of this learned man, who, from no kind of necessity, but freely, frames answers to his own arguments. Here he has exhibited such a one as nobody but himself would have dreamed of; for although what your crazy disputants, or this learned divine, fighting with himself, say be true, he must, however, be a fool who can believe that it
810
has any relation to the present subject. To those adversaries who urge that "God freely punishes sin because he punished his Son who knew no sin," and who contend that "God may equally not punish the guilty as punish the innocent," we answer, that. Christ, though intrinsically and personally innocent, yet as he was by substitution, and consequently legally, guilty, is no instance of the punishment of an innocent person; for he was not punished as the most innocent Son of God. Passing over these things, then, -- and indeed they are of no import to the present subject, -- he endeavors to prove, by several arguments, that God laid our sins upon Christ by constituting him surety, and from no necessity of nature. But even this effort is of no service to his cause, for this we by no means deny; so that his labor is entirely superfluous. At length, however, in the progress of the dispute, this learned gentleman advances some arguments that seem suitable to his purpose.
"We readily grant," says he, "upon supposition that Christ was made our surety by the decree of God, that he could not be but punished by God, and yet freely, as God created the world of mere free will, though necessarily, in respect of his immutability; for it cannot be that a free action should impose on God a natural or physical necessity of doing any thing."
We have shown before what kind of a necessity we ascribe to God in punishing sins. It is not an inanimate or merely physical necessity, as if God acted from principles of nature, in a manner altogether natural, -- that is, without any intervening act of understanding or will; for "he worketh all things according to the counsel of his will." But it is such a necessity as leaves to God an entire concomitant liberty in acting, but which necessarily, by destroying all antecedent indifference, accomplishes its object, -- namely, the punishment of sin, -- the justice, holiness, and purity of God so requiring. But this necessity, though it hindereth not the divine liberty, any more than that which is incumbent on God of doing any thing in consequence of a decree, from the immutability of his nature, yet it arises not from a decree, but from things themselves particularly constituted, and not as the other kind of necessity, from a decree only. And, therefore, in those things which God does necessarily, merely from the supposition of a decree, the decree respects the thing to be done, and affects it antecedently to the consideration of any necessity incumbent on
811
him; but in those whose necessity arises from the demand of the divine nature, a decree only supposes a certain condition of things, which being supposed, immediately, and without any consideration of any respect to a decree, it is necessary that one or another consequence should follow. As, for instance: after God decreed that he would create the world, it was impossible that he should not create it, because he is immutable, and the decree immediately respected that very thing, namely, the creation of it. But the necessity of punishing sin arises from the justice and holiness of God, it being supposed that, in consequence of a decree, a rational creature existed, and was permitted to transgress; but he punishes the transgression which he decreed to permit because he is just, and not only because he decreed to punish it. The necessity, then, of creating the world arises from a decree; the necessity of punishing sin, from justice.
"But it is impossible," says Rutherford, "that a free action can impose a natural or physical necessity of doing any thing upon God."
But by a "free action" it can be proved that certain things may be placed in such a condition that God could not but exercise certain acts towards them, on account of the strict demand of some attribute of his nature, though not from a physical and insensible necessity, which excludes all liberty of action; for it being supposed that in consequence of a free decree God willed to speak with man, it is necessary from the decree that he should speak, but that he should speak truth is necessary from the necessity of his nature. Supposing, then, a free action, in which he hath decreed to speak, a natural necessity of speaking truth is incumbent on God, nor can he do otherwise than speak truth. Supposing sin to exist, and that God willed to do any thing with regard to sin (although perhaps this is not in consequence of a decree), it is necessary, by necessity of nature, that he should do justice, -- that is, that he should punish it; for the righteous judgment of God is, "That they which commit such things," namely, who commit sin, "are worthy of death." There are certain attributes of the Deity which have no egress but towards certain objects particularly modified, for they do not constitute or create objects to themselves, as other divine attributes do; but these objects being once constituted by a free act of the divine will, they must necessarily, -- for such is their nature and manner, -- be exercised.
812
What this learned writer farther adds in support of his argument is founded on a mistaken idea of the subject in question; for as the necessity of punishing sin arises from the right and justice of God, it is by no means necessary that he should punish it in one subject more than in another, but only that he should punish it, and that thereby his right may be restored and his justice satisfied.
The second argument of this learned writer is this: "As God freely has mercy on whom he will, -- for he is under obligation to none, and yet mercy is essential to him, -- so God does not by any necessity of nature owe punishment to a sinner. `Although, then, man owe obedience to God, or a vicarious compensation by means of punishment, from the necessity of a decree, yet those who say that God, by necessity of nature, owes the good of punitory justice to the universe, which were he not to execute he would not be God, -- those, I say, indirectly deny the existence of a God."
Although any one may perceive that these assertions are unsubstantial, unfounded, and more obscure than even the books of the Sibyls, we shall, however, make a few observations upon them. In the first place, then, it must be abundantly clear, from what has been already said, that mercy and justice are different in respect of their exercise, nor need we now farther insist on that point. But how this learned man will prove that sparing mercy, -- which, as not only the nature of the thing itself requires, but even the Socinians with the orthodox agree, ought to be viewed in the same light as punitory justice, -- is essential to God, when he affirms punitory justice to exist in God freely, I cannot conjecture. But as there is no one who doubts but that God does all things for the glory and manifestation of his own essential attributes, why it should be more acceptable to him, in his administration respecting sin committed, to exercise an act of the will purely free, no excellence of his nature so requiring, than of an essential property, f448 to do in all respects whatsoever he pleaseth, and to spread abroad its glory, it will be difficult to assign a reason. God, I say, has a proper regard for the glory of his attributes; and as mercy earnestly and warmly urges the free pardon of sins, if no attribute of the divine nature required that they should be punished, it is strange that God, by an act of his will entirely free, should have inclined to the contrary. But we have
813
shown before that the Scriptures lay a more sure foundation for the death of Christ.
Secondly, God does not owe to the sinner punishment from a necessity of nature, but he owes the infliction of punishment on account of sin to his own right and justice, for thence the obligation of a sinner to punishment arises; nor is the debt of obedience in rational creatures resolvable into a decree in any other respect than as it is in consequence of a decree that they are rational creatures.
In the third place, the conclusion of this argument would require even the Delian swimmer's abilities to surmount it. So very puzzling and harsh is the diction, that it is difficult to make any sense of it; for what means that sentence, "That God, by a necessity of nature, owes the good of punitory justice to the universe ?" The good of the universe is the glory of God himself. To owe, then, "the good of punitory justice to the universe," is to owe the good of an essential attribute to his own glory. But, again, what is "the good of punitory justice?" Justice itself, or the exercise of it? Neither can be so called with any propriety. But if the learned author mean this, that God ought to preserve his own right and dominion over the universe, and that this is just, his nature so requiring him, but that it cannot be done, supposing sin to exist, without the exercise of punitory justice, and then that those who affirm this indirectly deny the existence of God, -- this is easy for any one to assert, but not so easy to prove.
This learned author's third argument is taken from some absurd consequences, which he supposes to follow from our opinion; for he thus proceeds to reason: "Those who teach that sin merits punishment from a necessity of the divine nature, without any intervention of a free decree, teach, at the same time, that God cannot forbid sin to man without necessarily forbidding it under the penalty of eternal death. As if," says he, "when God forbids adultery or theft, in a human court he forbids them with a modification of the punishment, -- namely, that theft should not be punished with death, but by a quadruple restitution, -- he could not forbid them without any sanction of a punishment; and as he commands these to be punished by men because they are sins, why cannot he for the same reason manage matters so in his own internal court, f449 and suspend all punishment, and nevertheless forbid the same transgressions?"
814
A fine show of reasoning; but there is no real solid truth in it, for all is false.
In what sense sin deserves punishment from the necessity of the divine nature, we have already shown at large. Neither, however, do we think ourselves bound to teach that God could not forbid sin but under the penalty of eternal death; for we hold that not one or another kind of punishment is necessary, but that punishment itself is necessary, and the punishment, according to the rule of God's wisdom and justice, is death. Moreover, a rational creature, conscious of its proper subjection and obediential dependence, being created and existing, God did not account it at all necessary to forbid it to sin by a free act of his will, under one penalty or another; for both these follow from the very situation of the creature, and the order of dependence, -- namely, that it should not transgress by withdrawing itself from the right and dominion of the Creator, and if it should transgress, that it should be obnoxious and exposed to coercion and punishment. But it being supposed that God should forbid sin by an external legislation, the appointment of punishment, even though there should be no mention made of it, must be coequal with the prohibition.
"But God," says he, "in his human court forbids sin by a modification of the punishment annexed; as, for instance, theft, under the penalty of a quadruple restitution: why may he not do likewise in his own internal court, and consequently suspend all punishment?"
There is no need of much disputation to prove that there is nothing sound or substantial in these arguments. The modification of punishment respects either its appointment or infliction. Punishment itself is considered either in respect of its general end, which is the punishment of transgression, and has a regard to the condition of the creatures with respect to God; or in respect of some special end, and has a respect to the condition of the creatures among themselves. But whatever modification punishment may undergo, provided it attain its proper end, by accomplishing the object in view, the nature of punishment is preserved no less than if numberless degrees were added to it. As to the establishment of punishment, then, in a human court, as it has not primarily and
815
properly a respect to the punishment of transgression, nor a regard to the condition of the creatures with respect to God, but with respect to one another, that degree of punishment is just which is fit and proper for accomplishing the proposed end.
The punishment, then, of theft by a quadruple restitution had in its appointment no such modification conjoined with it as could render it unfit and improper in respect of the end proposed, among that people to whom that law concerning retributions was given; but as the infliction of punishment, according to the sentence of the law, depended on the supreme Ruler of that people, it belonged to him to provide that no temporal dispensation with punishment exercised by him, in right of his dominion, should turn out to the injury of the commonwealth.
But hence this learned writer concludes, "That in his own internal court God may modify and suspend punishment."
We can only conjecture what he means by the "internal court" of God. From the justice of God the appointment of punishment is derived; but that is improperly called a court. How far God is at liberty, by this justice, to exercise his power in pardoning sins the Scriptures show. The just right of God is, "that they who commit sin are worthy of death." "But he may modify the punishment," says our author. But not even in a human court can any such modification be admitted as would render the punishment useless in respect of its end; nor, in respect of God, do we think any degree or mode of punishment necessary, but such as may answer the end of the punishment, so far as respects the state of the creatures with respect to God. Nor is any argument from a human court applied to the divine justice, nor from the modification to the suspension for a limited time, nor from a suspension to the total punishment, all which this learned author supposes, of any force.
The sum of the whole is this, as we have laid it down, -- That God must necessarily, from his right and justice, inflict punishment on sin, so far as this punishment tends to preserve the state of the creature's dependence on its Creator and proper and natural Lord; so, whatever constitutions or inflictions of punishment, with any particular modification or dispensation, we have admitted, these do not, as the supreme judgment of all is reserved to the destined time, at all operate against our opinion.
816
The other reasons advanced by this learned author in support of this argument are not of sufficient weight to merit attention. It hath been clearly proved already that the supposition of the pardon of sin, without an intervening satisfaction, implies a contradiction, though not in the terms, in the very thing itself. Nor does it follow that God can without any punishment forgive sin, -- to avoid which all rational creatures are indispensably bound from his natural right over them, -- because any distinguished action among mankind, to the performance of which they are bound by no law, may be rewarded, there being no threatening of punishments for the neglect of it annexed, that has a respect to a privilege not due. f450 By such consequences, drawn from such arguments, the learned gentleman will neither establish his own opinion nor prejudice ours.
He proceeds, in the fourth place: "God," says he, "worketh nothing without himself from a necessity of nature." This objection hath been already answered by a distinction of necessity into that which is absolute and that which is conditional, nor shall we now delay the reader by repeating what has been said elsewhere. "But to punish sin," says he, "is not in any respect more agreeable to the divine nature than not to punish it; but this is an act of grace and liberty, -- that is, an act which God freely exerciseth."
But, according to Rutherford, "it is much more disagreeable," to speak in his own words, "to the divine nature to punish sin than not to punish it; for not to punish it, or to forgive it, proceeds from that mercy which is essential, but to punish it from that justice which is a free act of the divine will. But such things as are natural and necessary have a previous and weightier influence with God than those which are free and may or may not take place." Our learned author means, that setting aside the consideration of his free decree, God is indifferent to inflict punishment or not inflict it. But by what argument will he maintain this absurd position? Does it follow from this, that God is said in Scripture to restrain his anger, and not to cut off the wicked? But surely he is not ignorant that such declarations of divine grace have either a respect to Christ, by whom satisfaction for sin was made, or only denote a temporal suspension of punishment, till the day of public and general retribution.
817
In the fifth place, he maintains "That a natural necessity will admit of no dispensation, modification, or delay; which, however, it is evident that God either uses, or may use, in the punishment of sin."
Ans. With respect to absolute necessity, which excludes all liberty, perhaps this is true; but with respect to that necessity which we maintain, which admits of a concomitant liberty in acting, it is altogether without foundation. Again: a dispensation with or delay of punishment regards either temporary punishment, with which we grant that God may freely dispense, when the immediate end of that punishment hath not a respect to the creatures in that state of subjection which they owe to God; or eternal punishment, and in respect of that, the time of inflicting it, etc., and freely to appoint it, belong entirely to God; -- but that he should inflict the punishment itself is just and necessary.
Nor does that instance, brought from the various degrees of punishment, at all avail him, -- namely, "That if God can add or take away one degree of punishment, then he may two, and so annihilate the whole punishment:" for we are speaking of punishment as it includes in it the nature of punishment, and is ordained to preserve God's right and dominion over his creatures, and to avenge the purity and holiness of God; not of it as, in consequence of the divine wisdom and justice, being this or that kind of punishment, or consisting of degrees. For thus far extends that liberty which we ascribe to God in the exercise of his justice, that it belongs to him entirely to determine, according to the counsel of his will, with regard to the degrees, mode, and time to be observed in the infliction of punishment; and no doubt but a proportion of the punishment to the faults is observed, so that by how much one sin exceeds another in quality, by so much one punishment exceeds another punishment in degree; and in the infliction of punishment, God has a respect to the comparative demerit of sins among themselves. We acknowledge, indeed, that God acts differently with persons in the same situation, but not without a respect to Christ and his satisfaction. The satisfaction of Christ is not, indeed, the procatarctic cause of that decree by which he determined such a dispensation of things; but the mediation of Christ, who was made sin for those to whom their sins are not imputed, is the foundation for the actual administration of the whole of that decree, respecting that part of it which consists in the dispensation of free grace and sparing mercy. What this
818
learned writer adds, namely, "That not to punish is sometimes an act of severe justice, and that therefore God does not punish from a necessity of nature," is grossly sophistical: for not to punish denotes either the total removal of punishment altogether, as is the case with the elect, for whom Christ died, which, so far from being an act of severe justice, this learned man will not deny to proceed from the highest grace and mercy; or it denotes only a suspension of some temporal punishment, and for a short time, to the end that sinners may fill up the measure of their iniquity. But this is not, properly speaking, not to punish, but to punish in a different manner, and in a manner more severe, than that to which it succeeds.
What observations our learned author adds in the close of his arguments are either sophistical or very untheological. He says, namely, "That God, influenced by our prayers, averts even an eternal punishment after that we have deserved it." But what! is it to be imputed to our prayers that God averts from us the wrath to come? What occasion is there, pray, then, for the satisfaction of Christ? We have hitherto been so dull and stupid as to believe that the turning away from us of punishment, which has a respect to our faith and prayers, consisted in the dispensation of grace, peace, and the remission of the sins for which Christ made satisfaction, and that God averted from us no deserved punishment but what was laid upon Christ, "who hath redeemed us from the curse of the law, by being made a curse for us."
In his proofs of the sixth argument, which this learned author adds to his former from Twisse, he says, "There is neither reason nor any shadow of reason in it, that the delay of punishment, or a dispensation with it, as to time and manner, can be determined by the free good pleasure of God, either one way or other, if to punish, or punishment in itself and absolutely considered, be necessary."
We have explained before what were our sentiments as to what relates to the distinction between punishment simply considered, and attended with particular circumstances in the manner of its infliction. We affirm that a punishment proportioned to sin, according to the rule of the divine justice, from God's natural right, and from his essential justice and holiness, is necessarily inflicted, to vindicate his glow, establish his government, and preserve his perfections entire and undiminished: and God himself hath
819
revealed to us that this just recompense of reward consists in death eternal; for "the righteous judgment of God is, that they who commit sin are worthy of death." It is just, then, and consequently necessary, that that punishment of death, namely, eternal, should be inflicted. But as God, though a consuming fire, is a rational or intellectual fire, who, in exercising the excellencies or qualities of his nature, proceeds with reason and understanding, it is free to him to appoint the time, manner, and suchlike circumstances as must necessarily attend that punishment in general, so as shall be most for his own gloW and the more illustrious display of his justice. But when Rutherford says, somewhat dogmatically, that "there is neither any reason nor shadow of reason in this," let us see what solidity there is in the arguments by which he supports his assertion: --
"The determination of an infernal punishment, as to its manner and time, and consequently as to its eternal duration, will then depend on the mere good pleasure of God; therefore, God can determine the end and measure of infernal punishment; and therefore he is able not to punish, and to will not farther to punish, those condemned to eternal torments: therefore, it is not of absolute necessity that he punishes." But here is nothing but dross, as the saying is, instead of a treasure. The time concerning which we speak is of the infliction of punishment, not of its duration. He who asserts that an end may be put to eternal punishments expressly contradicts himself. We say that God hath revealed to us that the punishment due to every sin, from his right and by the rule of his justice, is eternal; nor could the thing in itself be otherwise, for the punishment of a finite and sinful creature could not otherwise make any compensation for the guilt of its sin. But as it is certain that God, in the first threatening, and in the curse of the law, observed a strict impartiality, and appointed not any kind of punishment but what, according to the rule of his justice, sin deserved; and as the apostle testifies, that "the righteous judgment of God is, that they who commit sin are worthy of death;" and we acknowledge that death to be eternal, and that an injury done to God, infinite in respect of the object, could not be punished, in a subject in every respect finite, otherwise than by a punishment infinite in respect of duration; -- that the continuation or suspension of this punishment, which it is just should be inflicted, does not undermine f451 the divine liberty, we are bold to affirm, for it is not free to God to act justly or not. But we have shown before how absurd it is to
820
imagine that the divine omnipotence suffers any degradation, because upon this supposition he must necessarily preserve alive a sinful creature to all eternity, and be unable to annihilate it.
821
CHAPTER 18.
The conclusion of this dissertation -- The uses of the doctrine herein vindicated -- The abominable nature of sin -- God's hatred against sin revealed in various ways -- The dreadful effects of sin all over the creation -- Enmity between God and every sin -- Threatenings and the punishment of sin appointed -- The description of sin in the sacred Scriptures -- To what great miseries we are liable through sin -- The excellency of grace in pardoning sin through Christ -- Gratitude and obedience due from the pardoned -- An historical fact concerning Tigranes, king of Armenia -- Christ to be loved for his cross above all things -- The glory of God's justice revealed by this doctrine, and also of his wisdom and holiness.
LET US at length put an end to this dispute; and as all "acknowledging of the truth" ought to be "after godliness," (<560105>Titus 1:5) we shall adduce such useful and practical evident conclusions as flow from this truth, which we have thus far set forth and defended, that we may not be thought to have spent our labor in vain.
First, then, Hence we sinners may learn the abominable nature of s/n. Whatever there is in heaven or in earth that we have seen, or of which we have heard, whatever declares the glory of the Creator, also exposes this disgraceful fall of the creature. The genuine offspring of sin are death and hell; for "sin, when it is finished, bringeth forth death." (<590115>James 1:15) That the heavens cast out their native inhabitants, namely, "the angels which kept not their first estate, but left their own habitation," (Jude 6) etc; that the earth is filled with darkness, resentments, griefs, malediction, and revenge, -- is to be attributed entirely to this cankerous ulcer of nature. Hence "the wrath of God is revealed from heaven;" (<450118>Romans 1:18)-- the earth, lately founded by a most beneficent Creator, is "cursed." (<010317>Genesis 3:17) Hence, the old world having but just emerged from the deluge,
822
"the heavens and the earth which are now, by the same word are kept in store, reserved unto fire against the day of judgment and perdition of ungodly men." ( 2<610307> Peter 3:7)
Yea, forasmuch as, in this state of things which we have described as being permitted by the will of God, "the creature was made subject to vanity," (<450820>Romans 8:20) there is none of the creatures which, by its confusion, vanity, and inquietude, does not declare this detestable poison, with which it is thoroughly infected, to be exceeding sinful. This is the source and origin of all evils to sinners themselves. Whatever darkness, tumult, vanity, slavery, fearful looking for of judgment and fiery indignation to consume the adversaries, oppresses, tortures, harasses, vexes, burns, corrupts, or kills; whatever from without, penal, grievous, sad, dire, dreadful, even the last unavoidable calamity itself, -- is all to be attributed to this prolific parent of miseries. Some one, perhaps, will wonder what this so great a plague is, which perverts the course of the creation; what crime, what kind of inexpiable wickedness, that it hath procured to creatures so very highly exalted, and created in the image of God to share in his glory, after being banished from heaven and paradise, an eternal deprivation of his glory, punishment to which no measure or end is appointed; what hath so incensed the mind of the most bountiful and merciful Father of all, and imbittered his anger, that he should bring eternal sorrows on the work of his own hands, and "kindle a fire that should burn to the lowest bottom, and inflame the foundations of the mountains." I will tell him in one word.
Is it to be wondered at, that God should be disposed severely to punish that which earnestly wishes him not to be God, and strives to accomplish this with all its might? Sin opposes the divine nature and existence; it is enmity against God, and is not an idle enemy; it has even engaged in a mortal war with all the attributes of God. He would not be God if he did not avenge, by the punishment of the guilty, his own injury. He hath often and heavily complained, in his word, that by sin he is robbed of his glory and honor, affronted, exposed to calumny and blasphemy; that neither his holiness, nor his justice, nor name, nor right, nor dominion, is preserved pure and untainted: for he hath created all things for his own glory, and it belongs to the natural right of God to preserve that glory entire by the subjection of all his creatures, in their proper stations, to himself. And
823
shall we not reckon that sin is entirely destructive of that order, which would entirely wrest that right out of his hands, and a thing to be restrained by the severest punishments? Let sinners, then, be informed that every the least transgression abounds so much with hatred against God; is so highly injurious to him, and as far as is in its power brands him with such folly, impotence, and injustice; so directly robs him of all his honor, glory, and power, -- that if he wills to be God, he can by no means suffer it to escape unpunished. It was not for nothing that on that day on which he made man a living soul, he threatened him with death, even eternal death; that in giving his law he thundered forth so many dread execrations against this fatal evil; that he hath threatened it with such punishment, with so great anger, with fury, wrath, tribulation, and anguish; that with a view to vindicate his own glory, and provide for the salvation of sinners, he made his most holy Son, who was "holy, harmless, undefiled, and separate from sinners," "sin" and a "curse," (<580726>Hebrews 7:26; 2<470521> Corinthians 5:21; <480313>Galatians 3:13) and subjected him to that last punishment, the death of the cross, including in it the satisfaction due to his violated law. All these things divine justice required as necessary to the preservation of his honor, glory, wisdom, and dominion. Let every proud complaint of sinners, then, be hushed, for we know that "the judgment of God is according to truth against them that do evil." (<450202>Romans 2:2)
But sin, in respect of the creature, is folly, madness, fury, blindness, hardness, darkness, stupor, giddiness, torpor, turpitude, uncleanness, nastiness, a stain, a spot, an apostasy, degeneracy, a wandering from the mark, a turning aside from the right path, a disease, a languor, destruction, -- DEATH. In respect of the Creator, it is a disgrace, an affront, blasphemy, enmity, hatred, contempt, rebellion, -- an injury. In respect of its own nature, it is poison, a stench, dung, a vomit, polluted blood, a plague, a pestilence, an abominable, detestable, cursed thing; which, by its most pernicious power of metamorphosing, hath transformed angels into devils, light into darkness, life into death, paradise into a desert, a pleasant, fruitful, blessed world into a vain, dark, accursed prison, and the Lord of all into a servant of servants; which hath rendered man, the glory of God, an enemy to himself, a wolf to others, hateful to God, his own destroyer, the destruction of others, the plague of the world, a monster, and a ruin.
824
Attempting to violate the eternal, natural, and indispensable right of God, to cut the thread of the creature's dependence on the Creator, it introduced with it this world of iniquity.
First, then, to address you who live, or rather are dead, under the guilt, dominion, power, and law of sin, "how shall ye escape the damnation of hell?" The judgment of God is, that they who commit those things to which you are totally given up, and which you cannot refrain from, are "worthy of death." "It is a fearful thing to fall into the hands of the living God;" (<581031>Hebrews 10:31) since it is "a just thing with him to render to every one according to his works." And who shall deliver you out of his mighty hand? Wherewith can "the wrath to come" be averted? wherewithal can you make atonement to so great a judge? Sacrifices avail nothing; hence those words in the prophet, which express not so much the language of inquiry as of confusion and astonishment:
"Wherewithal shall I come before the Lord, and bow myself before the high God? shall I come before him with burnt-offerings, with calves of a year old? Will the LORD be pleased with thousands of rams, or with ten thousands of rivers of oil? shall I give my firstborn for my transgression, the fruit of my body for the sin of my soul?" (<330606>Micah 6:6,7)
Would you attempt an obedience arduous and expensive beyond all credibility? By such dreadful propitiations, by such dire and accursed sacrifices, at the thought of which human nature shudders, would you appease the offended Deity? You are not the first whom a vain superstition and ignorance of the justice of God hath forced to turn away their ears from the sighs and cries of tender infants, breathing out their very vitals, your own blood, in vain. These furies, which now by starts agitate us within, will, by their vain attempts against the snares of death, torment us to all eternity: for God, the judge of all, will not accept of "sacrifice, or offering, or burnt-offerings for sin;" with these he is not at all delighted; for
"the redemption of the soul is precious, and ceaseth for ever." (<194908>Psalm 49:8)
825
God cannot so lightly esteem or disregard his holiness, justice, and glory, to which your sins have done so great an injury, that he should renounce them all for the sake of hostile conspirators, unless there should be some other remedy quickly provided for us; -- unless the judge himself shall provide a lamb for a burnt-offering; unless the gates of a city of refuge shall be quickly opened to you, exclaiming and trembling at the avenging curse of the law; unless you can find access to the horns of the altar. If God be to remain blessed for ever, you must doubtless perish for ever. If, then, you have the least concern or anxiety for your eternal state, hasten, "while it is called To-day," to "lay hold on the hope that is set before you." Give yourselves up entirely to him; receive him "whom God hath set forth to be a propitiation through faith in his blood, that he might declare his righteousness." But what and how bitter a sense of sin; how deep a humiliation, contrition, and dejection of heart and spirit; what selfhatred, condemnation, and contempt; what great self-indignation and revenge; what esteem, what faith in the necessity, excellence, and dignity of the righteousness and satisfaction of Christ, especially if God hath graciously condescended to bestow his holy Spirit, to convince men's hearts of sin, of righteousness, and of judgment (without whose effectual aid and heart-changing grace even the most apposite remedies applied to this disease will be in vain), and f452 to excite and work such sentiments concerning the transgression of the divine law, the nature of sin, or the disobedience of the creatures! A persuasion how fit and proper, those who have spiritual eyes will easily perceive.
To those happy persons "whose sins are forgiven, and to whom God will not impute iniquity," because he hath laid their transgressions upon Christ, the knowledge of this divine truth is as a spur to quicken them to the practice of every virtue and to sincere obedience; for in what high, yea, infinite honor and esteem must God be held by him who, having escaped from the snares of death and the destruction due to him, through his inexpressible mercy, hath thoroughly weighed the nature of sin and the consequences of it, which we have mentioned before! for whosoever shall reflect with himself that such is the quality and nature of sin, and that it is so impiously inimical to God, that unless by some means his justice be satisfied by the punishment of another, he could not pardon it or let it pass unpunished, will ever acknowledge himself indebted to eternal love
826
for the remission of the least transgression, because in inexpressible grace and goodness it hath been forgiven. And hence, too, we may learn how much beyond all other objects of our affection we are bound to love with our heart and soul, and all that is within us, our dear and beloved Deliverer and most merciful Savior, Jesus Christ, "who hath delivered us from the wrath to come."
When Tigranes, son of the king of Armenia, had said to Cyrus that he would purchase his wife's liberty at the price of his life, and she was consequently set free by Cyrus, while some were admiring and extolling one virtue of Cyrus, and some another, she being asked what she most admired in that illustrious hero, answered, "My thoughts were not turned upon him." Her husband again asking her, "Upon whom, then?" she replied, "Upon him who said that he would redeem me from slavery at the expense of his life." Is not He, then, to be caressed and dearly beloved, to be contemplated with faith, love, and joy, who answered for our lives with his own, -- devoted himself to punishment, and at the price of his blood, "while we were yet enemies," purchased us, and rendered us "a peculiar people to himself?" We, now secure, may contemplate in his agony, sweat, tremor, horror, exclamations, prayers, cross, and blood, what is God's severity against sin, what the punishment of the broken law and curse are. Unless God, the judge and ruler of all, after having thoroughly examined the nature, hearts, breasts, ways, and lives of us all, had thence collected whatever was contrary to his law, improper, unjust, and impure, -- whatever displeased the eyes of his purity, provoked his justice, roused his anger and severity, -- and laid it all on the shoulders of our Redeemer, and condemned it in his flesh, it had been better for us, rather than to be left eternally entangled in the snares of death and of the curse, never to have enjoyed this common air, but to have been annihilated as soon as born. "Wretched men that we are, who shall deliver us" from this most miserable state by nature? "Thanks be to God, which giveth us the victory through our Lord Jesus Christ." May we always, then, be "sick of love" towards our deliverer! may he always be our "beloved, who is white and ruddy, and the chiefest among ten thousand!"
The acknowledging of this truth has a respect not only to the manifestation of his justice, but also of the wisdom, holiness, and dominion of God over his creatures: for that justice which, in respect of its
827
effect and egress, we call vindicatory, which, as we have before demonstrated, is natural to God and essential, and therefore absolutely perfect in itself, or rather perfection itself, this very truth, which we have thus far defended, evidently illustrates; as also his supreme rectitude in the exercise of it, "when he sits on his throne judging righteously;" and how severe a judge he will be towards impenitent sinners, whose sins are not expiated in the blood of Christ! That justice is not a free act of the divine will, which God may use or renounce at pleasure; nor is sin only a debt of ours, which, as we were unable to pay, he might forgive by only freely receding from his right: for what reason, then, could be assigned why the Father of mercies should so severely punish his most holy Son on our account, that he might, according to justice, deliver us from our sins, when, without any difficulty, by one act of his will, and that too a most free and holy act, he could have delivered both himself and us wretched sinners from this evil? But it exists in God in the manner of a habit, natural to the divine essence itself, perpetually and immutably inherent in it, which, from his very nature, he must necessarily exercise in every work that respecteth the proper object of his justice; for sin is that ineffable evil which would overturn God's whole right over his creatures unless it were punished. As, then, the perfection of divine justice is infinite, and such as God cannot by any means relax, it is of the last importance to sinners seriously and deeply to bethink themselves how they are to stand before him.
Moreover, the infinite wisdom of God, the traces of which we so clearly read in creation, legislation, and in the other works of God, is hereby wondrously displayed, to the eternal astonishment of men and angels; for none but an infinitely wise God could bring it about, that that which in its own nature is opposite to him, inimical, and full of obstinacy, should turn out to his highest honor, and the eternal glory of his grace. Yea, the divine wisdom not only had respect to God himself, and to the security of his glory, honor, right, and justice, but even provided for the good of miserable sinners, for their best interests, exaltation, and salvation, and from the empoisoned bowels of sin itself. "Out of the eater came forth meat, and out of the strong came forth sweetness." By interposing a surety and covenant-head between sin and the sinner, between the transgression of the law and its transgressor, he condemned and punished sin, restored the
828
law, and freed the sinner both from sin and from the law. "He hath abounded toward us in all wisdom and prudence,'' <490108>Ephesians 1:8, when he "made all men see what is the fellowship of the mystery, which from the beginning of the world hath been hid in God," chapter 3:9; for "in Christ are hid all the treasures of wisdom and knowledge," <510202>Colossians 2:2,3.
It will be for ever esteemed a miracle of God's providence, that he should have made the captivity or wicked sale of Joseph, by means of so many windings, perplexed mazes, and strange occurrences, issue at last in his own exaltation and. the preservation of his brethren, who impiously sold him. But if any one, though endowed with the tongues of angels and of men, should attempt to describe this mystery of divine wisdom, whereby it is evident that God exalts his own name, and not only recovers his former honor, but even raises it, manifests his justice, preserves inviolable his right and dominion in pardoning sin, wherewith he is highly pleased and incredibly delighted (and unless this heavenly discovery, a truly Godlike invention, had intervened, he could not have pardoned even the least sin), he must feel his language not only deficient, but the eye of the mind, are powered with light, will fill him with awe and astonishment. That that which is the greatest, yea, the only disgrace and affront to God, should turn out to his highest honor and glory; that that which could not be permitted to triumph without the greatest injury to the justice, right, holiness, and truth of God, should find grace and pardon, to the eternal and glorious display of justice, right, holiness, and truth, -- was a work that required infinite wisdom, an arduous task, and every way worthy of God.
Finally, Let us constantly contemplate in the mirror of this truth the holiness of God, whereby "he is of purer eyes than to behold evil," in "whose presence the wicked shall not stand," that we ourselves may become more pure in heart, and more holy in life, speech, and behavior.
END OF VOLUME 10.
829
FOOTNOTES
ft1 - This committee was appointed by the House of Lords, March 12,1640. It sometimes bears the name of the Committee of Accommodation, and consisted of ten earls, ten bishops, and ten barons. To prepare the subjects of discussion, some bishops and several divines of different persuasions were appointed a subcommittee. The duty of the committee was to examine all innovations in doctrine and discipline, illegally introduced into the church since the Reformation. See Neal's History, vol. 2:395. -- ED.
ft2 - He alludes to the attempted invasion of England by the Spanish Armada in 1588. In France the civil wars on account of religion were terminated about 1628, when the Protestants secured the confirmation of the Edict of Nantes, but lost possession of the towns that had been given in guarantee for the faithful observance of it. -- ED.
ft3 - Sleid. Com. ft4 - Greg. Naz. ft5 - Profitentur Remonst, hasce ad promotionem causae sure artes
adhibere, ut apud vulgus non ulterius progrediantur quam de articulis vulgo notis, ut pro ingeniorum diversitate quosdam lacte din alant, alios solidiore cibo, etc. -- Festus Hom. praestat ad specimen Con. Bel. ft6 - Hieron. Zanch. ad Holderum. Res. Miscel. ft7 - <430642>John 6:42, 7:52. "Natura sic apparet vitiata ut hoc majoris vitii sit, non videre." -- Aug. ft8 - Pelag. Semipelag. Scholastic. ft9 - "In hac causa non judicant secundum aequitatem, sed secundum affectum commodi sui." -- Luth, de Arbit. Serv. ft10 - Philippians lib. quod sit Deus immutabilis. ft11 - "In ordine volitorum divinorum, quaedam sunt quae omnem actum creaturae praece-dunt, quaedam quae sequuntur." -- Corv, ad Molin., cap. 5. sect. 1, p. 67. ft12 - "Certum est Deum quaedam velle, quae non vellet nisi aliqua volitio humana antece-deret." -- Armin., Antip., p. 211.
830
ft13 - "Multa tamen arbitror Deum velle; quae non vellet, adeoque nec juste velle posset, nisi aliqua actio creaturae praecederet." -- Ad Ames., p. 24.
ft14 - "Deus facit vel non facit id ad quod, ex se et natura sua ac inclinatione propria est affectus, prout homo cum isto ordine conspirat, vel non conspirat." -- Corv. ad Molin., cap. 5. ad sect. 3.
ft15 - "Falsum est quod electio facta est ab seterno." -- Rem. Apol., cap. 18. p. 190.
ft16 - "Volitiones aliquae Dei cessant certo quodam tempore." -- Episcop. Disp. de Vol. Dei., thes. 7
ft17 - "Deus vult omnes salvos fieri, sed compulsus pertinaci et incorrigibili malitia quorundam, vult illos jacturam facere salutis." -- Armin. Antip. fol. 195.
ft18 - Bell. Amiss. Grat.; Armin. Antip. Rem. Apol.
ft19 - "(Docent) unumquemque invariabilem vitae, ac morris protaghn< una cum ipso ortu, in lucern hanc nobiscum adferre." -- Filii Armin. in Epist. Ded. ad Examen Lib. Perk.
ft20 - "Possunt homines etectionem suam irritam et frustraneam reddere." -- Rem. Apol., cap. 9. p. 105.
ft21 - Jackson, of the Divine Essence.
ft22 - "Non mirum videri debet quod aliquando ex electis reprobi et ex reprobis electi fiant." -- Welsin, de Of. Ch. Hom.
ft23 - "Omnia Dei decreta, non sunt peremptoria, sed quaedam conditionata ac mutabilia." -- Concio. ad Cler. Oxon. ann. 1641, Rem. Decla. Sent. in Synod., alibi passim. "Electio sicut et justificatio, et incerta et revocabilis, utramque vero conditionatam qui negaverit, ipsum quoque evangelium negabit." -- Grevinch, ad Ames., pp. 136,137.
ft24 - "Ad gloriam participandam pro isto tempore quo credunt electi sunt." -- Rem. Apol., p. 190.
ft25 - "Decreta hypothetica possunt mutari, quia conditio respectu hominis vel prsestatur vel non praestatur, atque ita existit vel non existit. Et quum extitit aliquandiu, saepe existere desinit, et rursus postquam aliquandiu desiit, existere incipit." -- Corv. ad Molin., cap. 5. sec. 10.
831
ft26 - "Dicique beatus -- Ante obitum nemo," etc. -- Ovid.
ft27 - "Quis enim comminetur poenam ei, quem peremptorio decreto a poena immunem esse vult ?" -- Rem. Apol., cap. 17. p. 187.
ft28 - Author of "God's Love to Mankind," p. 4, [a treatise written by Hoard. Davenant, professor of divinity in Cambridge, and afterwards bishop of Salisbury, wrote in reply his "Animadversions" on it. Dr Hill, in his Lectures on Divinity, pronounces this work of Davenant to be "one of the ablest defences of the Calvinistic system of predestination." -- ED.]
ft29 - "Quicquid operatur, operatur ut est."
ft30 - Dio to boulh>, Hom; -- "God's will was done."
ft31 - "Quaecunque possunt per creaturam fieri, vel cogitari, vel dici, et etiam quaecunque ipse facere potest, omnia cognoscit Deus, etiamsi neque sunt, neque erunt, neque fuerunt, scientia simplicis intelligentiae." -- Aquin, p. q. 14, a. 9, c. Ex verbis apostoli, Romans 3, "Qui vocat ea quae non sunt tanquam ea quae sunt." Sic scholastici omnes. Fer. Scholast. Orthod. Speci. cap. in., alii passim. Vid. Hieron. Zanch. de Scientia Dei, lib. diatrib. 3., cap. 2, q. 5.
ft32 - Vid. Sam. Rhaetorfort. Exercit. de Grat., ex. 1. cap. 4.
ft33 - "Res ipsae nullo naturae momento possibiles esse dicendae sunt priusquam a Deo in-telliguntur, scientia quae dicitur simplicis intelligentiae, ita etiam scientia quae dicitur visionis, et fertur in res futuras, nullo naturae momento, posterior statuenda videtur, ista futuritione, rerum; cum scientia," etc. -- Dr Twiss. ad Errat. Vind. Grat.
ft34 - "Scientia visionis dicitur, quia ea quae videntur, apud nos habent esse distinctum extra videntem." -- Aq. p. q. 14, a. 9, c.
ft35 - "In eo differt praescientia intuitionis, ab ea, quae approbationis est, quod illa praesciat, quod evenire possibile est; hoc vero quod impossibile est non evenire." -- Ferrius. Orthod. Scholast. Spoci. cap. 23. Caeterum posterior ista scientia non proprie dicitur a Ferrio scientia approbationis, illa enim est, qua Deus dicitur nosse quae amat et ap-probat; ab utraque altera distincta. <400723>Matthew 7:23; <451102>Romans 11:2; 2<550219> Timothy 2:19. "Quamvis infinitorum numerorum, nullus sit
832
numerus, non tamen est incomprehensibilis ei, cujus scientiae non est numerus." -- Aug. de Civit. Dei, lib. 12. cap. 18.
ft36 - "Quibusdam effectibus praeparavit causas necessarias, ut necessario eveniret, quibus-dam vero causas contingentes ut evenirent contingenter, secundum conditionem proximarum causarum." -- Aquin. p. q. 28, a. 4, in Cor. Zanch. de Natur. Dei, lib. v., qu. 4, thes.
ft37 - "Res et modos rerum" -- Aquin.
ft38 - "Cui praescientiam tollis, aufers divinitatem." -- Hieron. ad Pelag., lib.
ft39 - "Deus ita omnium salutem ex aequo vult, ut illam ex aequo optet et desideret." -- Corv. ad Molin., cap. 31. sect. 1.
ft40 - "Talis gratia omnibus datur quae sufficiat ad fidem generandam." -- Idem, ibid, sect. 15.
ft41 - "Pertinaci quorundam malitia compulsus." -- Armin., ubi sup.
ft42 - "Reprobatio populi Judaici fuit actio temporaria et quae bono ipsorum Judaeorum si modo sanabiles adhuc essent, animumque advertere vellent, servire poterat, utque ei fini serviret a Deo facta erat." -- Rem. Apol., cap. 20. p. 221.
ft43 - "Injustum est apud Deum vel non credentem eligere, vel credentem non eligere." -- Rem. Apol.
ft44 - "Concedimus in Deo desideria, quae nunquam implentur." -- Corv. ad Molin., cap. v. sect. 2.
ft45 - "Bona quaedam Deus optat et desiderat." -- Rem. Confes., cap. 2. sect. 9.
ft46 - "Dei spes et expectatio est ab hominibus elusa." -- Rem. Scrip. Syn. in cap. v., <230501>Isaiah 5:1. "In eo vis argumenti est, quod Deus ab Israele obedientiam et sperarit, et expectarit." -- Idem, ibid. "Quod Deus de elusa spe sua conqueratur." -- Idem, ubi supra.
ft47 - "Deum futura contingentia, decreto suo determinasse ad alterutram partem (intellige quae a libera creaturae voluntate patrantur), falsum, absurdum, et multiplicis blasphemiae praevium abominor et exsecror." -- Armin. Declarat. Senten.
ft48 - "Disquiri permittimus: -- 1. Operosam illam quaestionem, de scientia futurorum contingentium absoluta et conditionata; 2. Etsi non negemus
833
Deo illam scientiam attribui posse; 3. Tamen an necessarium saluti sit ad hoc ut Deus recte colatur examinari permittimus; 4. Tum merito facessere debent a scholis et ecclesiis, intricatae et spinosae istae quaestiones quae de ea agitari solent, -- quomodo illa cum libertate arbitrii, cum seriis Dei comminationibus, aliisque actionibus, consistere possit: quae omnia crucem potius miseris mortalibus fixerunt, quam ad religionem cultumque divinum, momenti aliquid inquisitoribus suis attulerunt." -- Episcopius, Disput. 4. sect. 10.; Rem. Apol., pp. 43,44.
ft49 - Ames. Antisynod, p. 10.
ft50 - "Deus suo modo aliquando metuit, hoc est, merito suspicatur et prudenter conjicit, hoc vel illud malum oriturum." -- Vorsti. de Deo, p. 451.
ft51 - "Deus non semper ex praescientia finem intendit." -- Armin., Antip., p. 667; Corv. ad Molin., cap. 5. sect. 5.
ft52 - "Cum et pater tradiderit filium suum, et ipse Christus corpus suum: et Judas dominum suum: cur in hac traditione Deus est pius, et homo reus, nisi quia in re una quam fecerunt, causa non fuit una propter quam fecerunt." -- Aug., Epist. 48.
ft53 - "Deus non particulatim, vel singillatim omnia videt, velut alternanter concepta, hinc illuc, inde huc, sed omnia videt simul." -- Aug., lib. 15. de Trinit., cap. 14. "In scientia divina nullus est discursus, sed omnia perfecte intelligit." -- Tho., p. q. 14, a. 7. c.
ft54 - Tilen. Syntag. de Attrib. Dei, thes. 22; Zanch. de Nat. Dei. Unumquodque quod est, dum est, necesse est, ut sit.
ft55 - "Qeia> pan> twn ajrch< di> hv= a[panta kai< e]sti kai< diamen> ei." -- Theophrastus, apud Picum. Vid. Senecam de Provid. et Plotinum.
ft56 - "An actus divinae providentiae omnium rerum conservatrix, sit affirmativus po-tentiae, an tantum negativus voluntatis, quo nolit res ereatas perdere." -- Rem. Apol., cap. 6.
ft57 - "Providentia seu ratio ordinis ad finem duo praecipue continet: principium decernens seu ipsam rationem ordinis in mente divina, ipsi Deo coaeternum, et principium exequens, quo suo modo, per debita media, ipsa in ordine et numero disponit." -- Thom.
834
ft58 - "Majcstatem Dei dedecet scire per momenta singula, quot nascantur culices, quae pulicum et muscarum in terra multitudo." -- Hieron, in cap. 1, Hab.
ft59 - "Quis disposuit membra pulicis ac culicis, ut habeant ordinem suum, habeant vitam suam, habeant motum suum," etc. "Qui fecit in coelo angelum, ipse fecit in terra vermi culum, sed angelum in coelo pro habitatione coelesti, vermiculum in terra pro habitatione terrestri, nunquid angelum fecit repere in coeno, aut vermiculum in coelo," etc. -- Aug., tom. 8, in <19E801>Psalm 148.
ft60 - Rem. Apol., cap. 6.
ft61 - "Qui sic homines voluit esse liberos ut fecit sacrilegos." -- Aug.
ft62 - Ta< efj j uJmi~n ouj thv~ pronoia> v ajlla< tou~ hJmeter> ou aujtezousi>ou. -- Damascen.
ft63 - "Deus influxu suo nihil confert creaturae, quo ad agendum incitetur ac adjuvetur." -- Corv. ad Molin., cap. 3. sect. 15, p. 35.
ft64 - "Quae Deus libere prorsus et contingenter a nobis fieri vult, ea potentius aut efficacius quam per modum voti aut desiderii, velle non potest. -- Vorst. Parasc., p. 4.
ft65 - "Deinde etsi in isto casu destinatum aliquod consilium ac voluntas Dei determi-nata consideranda esset, tamen in omnibus actionibus et in its quidem quae ex deliberato hominum consilio et libera voluntate et male quidem fiunt, ita se rem habere inde concludi non possit, puta, quia hic nullum consilium et arbitrii libertas locum habent." -- Corv. ad. Molin., cap. 3. sect. 14, p. 33.
ft66 - "Respectu contingentiae quam res habent in se, tum in divina scientia Deo expectatio tribuitur." -- Rem. Defen. Sent. in Act. Syn., p. 107.
ft67 - "Potentia voluntatis, ab omni interna et externa necessitate immunis debet mahere." -- Rem. Confes., cap. 6. sect. 3. Vid. plura. Rem. Apol., cap. 6. p. 69, a.
ft68 - "In arbitrio creaturae semper est vel influere in actum vel influxum suum suspendere, et vel sic, vel aliter influere." -- Corv, ad. Molin., cap. 3. sect. 15.
ft69 - "An conservatio ista sit vis sive actus petentiae an actus merus voluntatis negativus, quo vult res creatas non destruere aut annihilare,
835
-- pesterius non sine magna veri specie affirmatur: locus ad <580103>Hebrews 1:3 inepte adducitur." -- Rem. Apol., cap. 6. sect. 1, p. 68, a.
ft70 - "Curandum diligenter, ut Deo quidem universalis, homini vero particularis influxus in actus tribuatur, quo universalem Dei influxum, ad particularem actum determinet." -- Corv, ad Molin., cap. 3. sect. 5.
ft71 - "Ita concurrit Deus in agendo, cum hominis voluntate, ut istam pro genio suo agere et libere suas partes obire sinat." -- Rem. Confes., cap. 6. sect. 3.
ft72 - "Influxus divinus est in ipsum actum non in voluntatem." -- Armin. Antip., alii passim.
ft73 - "Determinatio cum libertate vera nullo modo consistere potest." -- Rem. Apol., cap. 7. fol. 82.
ft74 - "Providentia divina non determinat voluntatem liberam ad unam contradictionis vel contrarietatis partem." -- Armin. Artic. Perpen.
ft75 - "Dominus dissipavit consilium quod dederat Achitophel agendo in corde Absolon, nt tale consilium repudiaret, et aliud quod ei non expediebat eligeret." -- Aug, do Grat., et Lib. Arbit., cap. 20.
ft76 - "Qui aliquid boni a Deo non effici affirmat, ille Deum esse negat: si namque vel tantillum boni a Deo non est: jam non omnis boni effector est eoque nec Deus." -- Bucer. 3 cap. 9. ad Rom.
ft77 - Aquin., p. q. 19, ar. ad. 1.
ft78 - Aquin., q. g. 19, a. 11, c.
ft79 - Durand, Dist. c. 48, q. 3.
ft80 - The words "former" and "latter" evidently refer to the previous sentence, -- "former" corresponding with the revealed will, "latter" with the secret will of God. The order is reversed in the first clause of this sentence, and hence the author's meaning might be mistaken. -- ED.
ft81 - "Multi voluntatem Del faciunt, cum illam nituntur vitare, et resistendo impruden-ter obsequuntur divino consilio." -- Greg. Moral., lib. 6. cap. 11.
ft82 - Aug. Enchirid. ad Lauren., cap. 101.
836
ft83 - "Ea sententia non continet apostoli verba, sed Judseorum objectionem ab apostolo rejectam." -- Corv, ad Molin., cap. 3. per. 19.
ft84 - "Multa non fieri quae Deus fieri vult, vel non dubitamus." -- Ibid, cap. 5:p. 5.
ft85 - "Multa fiunt quae Deus fieri non vult: nec semper fiunt quae ipse fiere vult." -- Vorst. de Deo, p. 64.
ft86 - "Ab homine esse agnoscimus, quod voluntatis (divinae) executio saepe suspendatur." -- Corv., ubi sup. parag. 12; Episcop. Disput. Pri. de Volun. Dei, corol. 5.
ft87 - "Possumus Deo resistere, cum nos vult per gratiam suam convertere." -- Rem. Coll. Hag., p. 193. "Objiciet quis, ergo illum suum finem Deus non est assecutus, respon-demus, nos hoc concedere." -- Rem. Defens. Sent. in Synod., p. 256.
ft88 - "Nobis certum est, Deum multorum salutem intendere, in quibus eam non assequitur." -- Grevinch, ad Ames., p. 271.
ft89 - "Vehemens est in Deo affectus ad homini benefaciendum." -- Corv, ad Molin., cap. 5. sect. 8.
ft90 - "Esse in Deo desideria quae non implentur concedimus." -- Idem, sect. 9. "Non decet ut Deus infinita sua potentia utatur ad id efficiendum, quo desiderio suo naturali fertur." -- Armim Antip., p. 584.
ft91 - "Deus eo fine et intentione remedium praeparavit, ut omnes ejus actu fierent participes, quamvis id non actu evenit." -- Rem. Apol., cap. 7. fol. 86.
ft92 - "Ne credere cogamur aliquid omnipotentem Deum voluisse factumque non esse." -- Aug. En., cap. 103.
ft93 - "Electio non est ab aeterno." -- Rem. Apol.
ft94 - "Electio alia completa est, quae neminem spectat nisi immorientem. Electio peremptoria totum salutis complementum et consummationem decernit, ideoque in objecto requirit totam consummatam fidei obedientiam." -- Grevinch, ad Ames. p. 136, passim. dis.
ft95 - "Non agnoscimus aliam praedestinationem in evangelio patefactam, quam qua Deus decrevit credentes et qui in eadem fide perseverarent, salvos facere." -- Rem. Coll. Hag., p. 34.
837
ft96 - "Electionis fructum aut sensum in hac vita nullum agnosco." -- Grevinch.
ft97 - Episcop. Thes., p. 35; Epist. ad Walach., p. 38; Grevinch. ad Ames., p. 133.
ft98 - "Electio alia completa est, quae neminem spectat nisi morientem, alia incompleta, quae omnibus fidelibus communis est; ut salutis bona sunt incompleta quae continu-antur, fide contlnuata, et abnegate, revocantur, sic electio est incompleta in hac vita, non peremptoria, revocabilis." -- Grevinch, ad Ames.
ft99 - "Tres sunt ordines credentium et resipiscentium in Scripturis, novitli, credentes aliquandiu, perseverantes. Duo priores ordines credentium eliguntur vere quidem, at non prorsus absolute, nec nisi ad tempus, puta quamdiu et quatenus tales sunt," etc. --Rem. Confess., cap. 18, sect. 6,7.
ft100 - Aquinas.
ft101 - "Nos negamus Dei electionem ad salutem extendere sese ad slngulares personas, qua singulares personas." -- Rem. Coll. Hag., fol. 76.
ft102 - "Deus statuit indiscrimlnatim media ad fidem administrare, et prout has, vel illas personas, istis mediis credituras vel non credituras videt, ita tandem de illis statuit." -- Corv. ad Tilen., 76.
ft103 - "Ecclesiae tanquam sacrosancta doctrina obtruditur, Deum absolutissimo et immutabili decreto ab omni retro aeternitate, pro puro suo beneplacito, singulares quosdam homines, eosque, quoad caeteros, paucissimos, citra ullius obedientiae aut fidei in Chris-tum intuitum praedestinasse ad vitam." -- Praefat. Lib. Armin. ad Perk.
ft104 - "Nulla Deo tribui potest voluntas, qua ita velit hominem ullum salvari, ut salus inde illis constet certo et infallibiliter."--Armin. Antip., p. 583.
ft105 - "Praedestinatio est praeparatio beneficiorum quibus certissime liberantur quicunque liberantur." -- Aug, de Bono Per. Sen., cap. 14.
ft106 - "Decretum electionis nihil aliud est quam decretum quo Deus constituit credentes in Christo justificare et salvare." -- Corv, ad Tilen., p. 13.
838
ft107 - "Ratio dilectionis personae est, quod probitas, tides, vel pietas, qua ex officio suo et prrescripto Dei ista persona praedita est, Deo grata sit." -- Rem. Apol., p. 18.
ft108 - "Rotunde fatemur, fidem in consideratione Dei in eligendo ad salutem antecedere, et non tauquam fracture electionis sequi." --Rem. Hag. Coll., p. 85.
ft109 - Grevinch. ad Amea, p. 24; Corv. ad Molin., p. 260.
ft110 - "Electionis et reprobationis causa unica vera et absoluta non est Dei voluntas, seal respectus obedientise et inobedientise." -- Epis. Disput. 8.
ft111 - "Cum peccatum pono causam merltoriam reprobationls, ne existlmato e contra me ponere justitiam causam meritoriam electionis." -- Attain. Antip.; Rein. Apol., p. 73.
ft112 - God's Love, p. 6.
ft113 - "Deum nullam creaturam preecise ad vitam ,eternam amare, nisi consideratam ut justam sire justitia legali sire evangelica" -- Armin. Artic. Perpend., fol. 21.
ft114 - Vid. Prosp. ad Excep. Gen. ad Dub., 8,9. Vid. Car. de Ingratis., c. 2,3.
ft115 - "Non potest defendi praedestinatlo ex operibus praevisis, nisi aliquid boni ponatur in homine justo, quo discernatur ab impio, quod non sit illi a Deo, quod sane patres omnes summa consensione rejiciunt." -- Bellar, de Grat., et Lib. Arbit., cap. 14.
ft116 - "Non ob aliud dicit, `Non vos me eligistis, seal ego vos elegi,' nisi quia non elegerunt eumut eligeret eos; sed ut eligerent eum elegit eos." -- Aug, de Bono Perse, cap. 16.
ft117 - "Dicis electionem divinarn esse regulam fidei dandae vel non dandae; ergo, electio non est fidelium, sed tides electorum: seal liceat mihi tua bona venia hoc negare." -- Armin. Antip., p. 221.
ft118 - Joseph. Antiq. Judeo., lib. 15. cap. 11, sect. 6.
ft119 - "Infantes sunt simpliees, et stautes in eodem statu in quo Adamus fuit ante lapsum." -- Venat. Theol. re. et me., fol. 2.
839
ft120 - "Nec refert an infantes isti sint fidelium, an ethnicorum liberi, infantium enim, qua infantium, eadem est innocentia." -- Rem. Apol., p. 87.
ft121 - "Malum culpee non est, quia nasci plane est involuntarium," etc. -- Ibid, p. 84.
ft122 - "Imbecillitas membrorum infantilium innocens est, non animus." -- Aug.
ft123 - Adamus in propria persona peceavit, et nulla est ratio cur Deus peccatum illud infantibus imputet." -- Bor. in Artic. 31.
ft124 - "Contra aequitatem est, ut quis reus agatur propter peccatum non suum, ut vere nocens judicetur, qui quoad propriam suam voluntatem innocens est." -- Rem. Apol., c. 7. p. 84.
ft125 - An old Saxon word denoting a fence or border. -- ED.
ft126 - "Contra naturam peccati est, ut censeatur peccatum, aut ut proprie in peccatum imputetur, quod propria voluntate commissure non est." -- Rem. Apol., c. 7. p. 84.
ft127 - Omnes eramus unus ille homo." -- Aug.
ft128 - "Est voluntarium, voluntate primi originantis, non voluntate contrahentis: ratione naturm, non personm." -- Thom, 1,2., q. 81, a.
ft129 - "Absurdum est ut ex unius inobedientia multi actu inobedientes, facti essent." -- Corr. ad Molin., cap. 7. sect. 8.
ft130 - "Fatemur peccatum Adami, a Deo posse dici imputatum posteris ejus, quatenus Deus posteros Adami eidem malo, cui Adamus per peccatum obnoxium se reddidit, obnoxios nasci voluit; sive quatenus Deus, malum, quod Adamo inflictum erat in poenam, in posteros ejus dimanare et transire permisit." -- Rem. Apol., p. 84.
ft131 - "Peccatum itaque originale nec habent pro peccato proprie dicto, quod posteros Adami odio Dei dignos faciat, nec pro malo, quod per modum proprie dictae poenae ab Adamo in posteros dimanet sed pro infirmitate," etc. -- Rem. Apol., fol. 84.
ft132 - Pareeus., ad Rom. 5.
840
ft133 - "Cure de aeterna morte loquuntur Remonstrantes in hac deAdamo quaestione, non intelligunt mortam illam, quae aeterna pcena sensus -- dicitur," etc. -- Rem. Apol., cap. 4. p. 57.
ft134 - "An ullus omnino homo, propter peccatum originis solum damnetur, ac aeternis cruciatibus addicatur, merito dubitari potest: imo nullum ita damnari affirmare non veremur." -- Corv, ad Molin., cap. 9. sect. 5.
ft135 - "Verissimum est Arminium docere, perverse dici peccatum originis reum facere mortis." -- Corv, ad Tilen., p. 888.
ft136 - "Perverse dicitur peccatum originis, reum facere mortis, quum peccatum illud poena sit peccati actualis Adami." -- Armin. Resp. ad Quaest. 9. a. 3.
ft137 - "Deus neminem ob solum peccatum originis rejecit." -- Episcop., disp. 9. thes. 2.
ft138 - "Pro certo statuunt Deum nullos infantes, sine actualibus ac propriis peccatis morientes, aeternis cruciatibus destinare velle, aut jure destinare posse ob peccatum quod vocatur originis." -- Rem. Apol., p. 87.
ft139 - "Ex ratione creationis homo habebat affectum ad ea quae vetabantur." -- Corv. ad Molin., cap. 6. sect. 1.
ft140 - "Deus homini repugnantiam indidit adversus legem." -- Joh. Gest. in Synod. Confes.
ft141 - "Homo non est idoneus cui lex feratur, quando in eo, ad id quod lege vetatur, non est propensio, ac inclinatio naturalis." -- Corv. ad Molin., cap. 10. sect. 15.
ft142 - "Inclinatio ad peccandum ante lapsum in homine fuit, licet non ita vehemens ac inordinata ut nunc est." -- Armin. ad Artic. Respon.
ft143 - "Justitia originalis instar fraeni fuit, quod preestabat internae concupiscentiae ordinationem." -- Corv. ad Molin., cap. 8. sect. 1.
ft144 - "In spirituali morte non separantur proprie dona spiritualia a voluntate, quia illa nunquam fuerunt ei insita." -- Rem. Coll. Hag., p. 250.
ft145 - "Vidi ego zelantem parvulum qui nondum loquebatur, et intuebatur pallidus, amaro aspectu colluctaneum suum." -- Aug.
841
ft146 - "Operatio quae simul incipit cum esse rei, est ei ab agente, a quo habet esse, sicut moveri sursum inest igni a generante." -- Alvar., p. 199.
ft147 - Molin. Suffrag. ad Synod. Dordra.
ft148 - "Immediata morris Christi effectio, ac passionis, illa est non actualis peccatorum ab his aut illis ablatio, non actualis remissio, non justificatio, non actualis horum aut illorum redemptio." -- Armin. Antip., p. 76.
ft149 - "Reconciliatio potentialis et conditionata non actualis et absoluta, per mortem Christi impetratur." -- Corv. ad Molin., cap. 28. sect. 11.
ft150 - "Remissionis, justificationis, et redemptionis, apud Deum impetratio, qua factum est, ut Deus jam possit, utpote justitia cui satisfactum est non obstante, hominibus peccatoribus peccata remittere." -- Armin., ubi sup.
ft151 - "Autoris mens non est alia, quam effuso sanguine Christi reconciliandi mundum Deo jus impetratum fuisse, et inito novo foedere et gratioso curn hominibus, Deum gratiae ostium omnibus denuo, poenitentiae ac verae in Christum fidei lege, adaperuisse." -- Epistol. ad Wal., p. 93.
ft152 - "Potuisset Deus, si ita sapientiae suae visum fuisset, operarios, Judaeos, vel alios etiam praeter fideles eligere, quia potuit aliam salutis conditionem, quam fidem in Christum exigere." -- Grevinch, ad Ames., p. 415.
ft153 - "Christus non est proprie mortuus ad aliquem salvandum." -- Idem, ibid, p. 8.
ft154 - "Postquam impetratio praestita ac peracta esset, Deo jus suum integrum mansit, pro arbitrio suo, eam applicare, vel non applicare; nec applicatio finis impetrationis proprie fuit, sed jus et potestas applicandi, quibus et qualibus vellet." -- p. 9.
ft155 - "Fides non est impetrata merito Christi," etc. -- Corv. ad Molin., cap. 28. p. 419.
ft156 - "Se omnino credere, futurum fuisse, ut finis mortis Christi constaret, etiamsi nemo credidisset." -- Idem, cap. 27, sect. 3,4.
ft157 - "Posita et praestita Christi morte et satisfactione, fieri potest, ut, nemine novi foederis conditionem prastante, nemo salvaretur." -- Idem. Grevinch. ad Ames. p. 9.
842
ft158 - "Impetratio salutis pro omnibus, est acquisitio possibilitatis, ut nimirum Deus, illaesa sua justitia, hominem peccatorem possit recipere in gratiam." -- Rem. Coll. Hag., p. 172.
ft159 - "Pro Juda ac Petro mortuus est Christus, et pro Simone Mago et Juda tam quam pro Paulo et Petro." -- Rem. Synod, p. 320.
ft160 - "Sic efficacia meriti Christi tota penes nos stabit, qui vocationem alioqui inefficacem, efficacem reddimus; sane, fieri aliter non potest." -- Rem. Apol., p. 93.
ft161 - "Nihil ineptius, nihil vanius, quam regenerationem et fidem merito Christi tribuere; si enim Christus nobis meritus dicatur fidem et regenerationem, tum fides conditio esse non poterat quam a peccatoribus Deus sub comminatione morris aeternae exigeret." -- Rem. Apol., cap. 8. p. 95.
ft162 - "Si fides sit effectum meriti Christi, non potest esse actus officii nostri." -- Idem.
ft163 - Rem. Apol., ubi sup.; Corv. ad Molin., cap. 28. sect. 9.
ft164 - "Illud certissimum est, nec jubendum esse quod efficitur, nec efiiciendum quod jubetur. Stulte jubet et vult ab alio fieri aliquid, qui ipse quod jubet in eo efficere vult." -- Rem. Apol., cap. 9. p. 105, a.
ft165 - "At exigua conclusione pene tu totum Pelagianum dogma confirmas, dicendo, nullius laudis esse ac meriti; si id in eo Christus quod ipse donaverat praetulisset." -- Prosp. ad Collat., cap. 36.
ft166 - "Da, Domine, quod jubes, et jube quod vis." -- Aug.
ft167 - "O Domine, doce nos quid agamus; quo gradiamur ostende; quid efficiamus operare." -- Ben. Pap. in Concil. Legunstad.
ft168 - "Multa in homine bona fiunt. quae non facit homo: nulla vero facit homo bona, quae non Deus praestet ut faciat." -- Consil. Arau. 2. can. 20. "Quoties enim bona agimus, Deus in nobis et nobiscum, ut operemur, operatur." -- Can. 9.
ft169 - "Anne conditionem quis serio et sapienter praescribet alteri, sub promisso praemii et poenae gravissimae comminatione, qui eam, in eo cui praescribit efficere vult! Haec actio tota ludicra, et vix scena digna est." -- Rem. Apol., cap. 9. p. 105, a.
843
ft170 - "Fides et conversio non possunt esse obedientia, si tantum ab aliquo, in alio, efficiantur." -- Rem. Coll. Hag., p. 196.
ft171 - "Absurdem est statuere Deum ant efficere per potentiam, aut procurare per sapientiam, ut electi ea faciant, quae ab ipsis, ut ipsi ea faciant, exigit et postulat." -- Episcop., Disp. Pri. 8. thes. 7.
ft172 - Apol., cap. 9. ubi. sup. -- " Deum dona sua in nobis coronare, dictum hoc Augustini nisi cum grano salis accipiatur, neutiquam est admittendum." -- Idem, ibid p. 115.
ft173 - "Atqui dices, sic servatores nostri essent omnes," -- eodem sensu quo Christus, -- "saltem ex parte qui praeconio, miraculis, et exemplo salutis viam, confirmant; esto, quid tum? " -- Rem. Apol., cap. 8. [p. 94.]
ft174 - "Petamus ut det quod ut habeamus jubet." -- Aug.
ft175 - "Virtutem autem nemo unquam acceptam deo retulit. Nimirum recte: propter virtutem enim jure laudamur, et in virtute recte gloriamur. Quod non contingeret, si id donum a Deo, non a nobis haberemus." -- Cicero De Nat. Deor. 3. 36,
ft176 - Alvarez, Disput. 81., ubi Aug., Thom., alios, citat.
ft177 - "Certum est nos facere cum facimus; sed ille facit ut faciamus." -- Aug. de Grat., et Lib. Arbit., cap. xvi.
ft178 - " -- Neque id donum Dei esse fateamur, quoniam exigi audivimus a nobis, praemio vitae si hoc fecerimus oblato? Absit, ut hoc placeat participibus et defensoribus gratiae." -- Aug, de Praedest. Sanc., cap. 20.
ft179 - "Tanta est erga homines bonitas Dei, ut nostra velit esse merita quae sunt ipsius dona." -- Coelest. Epist. ad Ep. Gal., cap. 12.
ft180 - "Non enim conturbat nos superbientium inepta querimonia; quia liberum arbitrium causantur auferri: si et principia, et profectus, et perseverantia in bonis usque ad finem Dei dona esse dicantur." -- Prosp. ad Collat., p. 404.
ft181 - "Certum est locum nullum esse, unde appareat fidem istam, sub Vet. Test., praeceptam fuisse ant viguisse." -- Rem. Apol., cap. 7. p. 91.
ft182 - "Consideretur omnis descriptio fidei Abrahae, Romans 4; et apparebit in illa Jesu Christi non fieri mentionem, expresse, sed illa tantum
844
implicatione, quam explicare cuivis non est facile." -- Armin. "Gavisus est videre natalem Isaac, qui fuit typus mei." -- Idem.
ft183 - "Gentes sub Veteri Testamento viventes licet ipsis ista ratione qua Judaeis non fuit revelatum, non tamen inde continuo ex faedere absolute exclusae sunt, nec a salute praecise exclusi judicari debent, quia aliquo saltem mode vocantur." -- Corv. Defens. Armin. ad Tilen., p. 107.
ft184 - "Nego hanc propositionem: neminem posse salvari, quam qui Jesu Christo per veram fidem sit insitus." -- Bert, ad Sibrand., p. 133.
ft185 - "Ad hanc queestionem an unica via salutis, sit vita, passio, mors, resurrectio, et as-censio Jesu Christi? respondeo, Non." -- Venat., apud Fest. Hom. et Peltium.
ft186 - Zulng. Profes. Fid. ad Reg. Gall.
ft187 - Art. of the Church of Eng., art. xvii.
ft188 - "Nihil magis repugnat fidei, quam sine fide salvum esse posse quempiam hominum." -- Acost. de Indo. Salu. Proc.
ft189 - Aquin. 2, 2ae q. 2, a. 7, c. -- " Christus nascitur ex virgine, et ego credo in eum. O sol, sub Irenae et Constantini temporibus iterum me videbis."
ft190 - "Dum multum sudant nonnulli, quomodo Platonem faciant Christianum, se probant esse ethnicos." -- Bern. Epist.
ft191 - Paradoqeiv> ge, twn~ dia< Criston< anj airouman> oin, ajpo< tou~ aim] atov A] zel tou~ dsikaio> u. -- Ignat. Epist. ad Ephes. [cap. 12.]
ft192 - Pan> tev oun= eiJ ag[ ioi enj Cristw|~ esj wq> hsan, ejlpis> antav eivj autj on< kai< autj on< amj agein> antev, kai< di j aujtou~ swtheia> v e]tucon. -- Epist, ad Philippians [cap. 5.]
ft193 - "Non alia fide quemquam hominum, sive ante legem sive legis tempore, justificatum esse, credendum est, quam hac eadem qua Dominus Jesu," etc. -- Prosp. ad Ob. 8., Gallorum.
ft194 - "Omnes ergo illos qui ab Abraham sursum versus ad primum hominem, generationis ordine conscribuntur, etsi non nomine, rebus tamen, et religione Christianos fuisse, si quis dicat, non mihi videtur errare." -- Euseb. Hist. Eccles., lib. 1. cap, 4.
845
ft195 - Hieron. ad Ruff
ft196 - "Pelagius: Dogma quod -- Pestifero vomuit coluber sermone Britannus." -- Prosper. de Ingrat., cap. 1.
ft197 - Adfuit, exhortante Deo provisa per orbem, Sanctorum pia cura patrum: -- 1. Pestern subeuntem Prima recidit, Sedes Roma Petri. 2. Non segnior inde, orientis Rectorum cura emicuit. Synod. Palest. 3. Hieronymus libris valde excellentibus hostem Dissecuit. 4. Atticus Constantinop. 5. Duae Synodi Africanae." -- Prosper. de Ingrat.
ft198 - "Concilium cui dux Aurelius ingeniumque Augustinus erat. Quem Christi gratia cornu Uberiore rigans, nostro lumen dedit aevo." -- Prosp., ibid.
ft199 - "Dixit Pelagius, quis est mihi Augustinus? Universi acclamabant blasphemantem in episcopum, ex cujus ore, dominus univerae Africae, unitatis indulserit felicitatem, non solum a conventu illo, sed ab omni ecclesia pellendum." -- Oros. Apologet., p. 621, de Synod. Palest. "Prae omnibus studium gerite libros. S. Aug. quos ad Prosp. et Hilar. scripsit, memoratis fratribus legendos iugerere," etc. -- Epist. Synod. Byzac.
ft200 - "Imo noverunt, non solum Romanam Africanamque ecclesiam, sod per omnes mundi partes, universae promissionis filios, cum doctrina hujus viri, sicut in tota fide, ita in gratiae confessione congruere." -- Prosp. ad Rufin. "Augustinum sanctae recordationis virum pro vita sua, et meritis, in nostra communione semper habuimus, nec unquam hunc sinistrae suspicionis saltem rumor suspexit." -- Coelest., Epist. ad Gal. Episcop. These I have cited to show what a heavy prejudice the Arminian cause lies under, being professedly opposite to the doctrine of St. Austin, and they continually slighting of his authority.
ft201 - Homo non libertate gratiam, sed gratia libertatem, assequitur." -- Aug.
ft202 - "Libertas Arbitrii consistit in eo, quod homo, positis omnibus requisitis ad volendum, indifferens tamen sit, ad volendum vel nolendum, hoc vel illud." -- Armin. Art. Perpend., p. 11.
ft203 - "Voluntatem comitatur proprietas quaedam inseparabilis, quam libertatem vocamus; a qua voluntas dicitur potentia, quae positis omnibus praerequisitis ad agendum necessariis, potest velle et nolle, aut velle et non velle." -- Remon. in Act. Synod, p. 16.
846
ft204 - "Omnes irregeniti habent Lib. Arbit. et potentiam Spiritui Sancto resistendi, gratiam Dei oblatam repudiandi, consilium Dei adversus se contemrendi, evangelium gratiae repudiandi, ei qui cot pulsat non aperiendi." -- Armin. Artic. Perpend.
ft205 - "Positis omnibus operationibus gratiae, quibus Deus in conversione nostri uti possit, manet tamen conversio ita in nostra potestate libera, ut possimus non converti; hoc est, nosmet ipsos convertere vel non convertere." -- Corv, ad Bog., p. 263.
ft206 - "Non potest Deus Lib. Arbit. integrum servare, nisi tam peccare hominem sineret, quam bene agere." -- Corv, ad Molin., cap. 6.
ft207 - "Semper Remonstrantes supponunt liberam obediendi potentiam et non obediendi; ut qui obediens est idcirco obediens censeatur, quia cum possit non obedire obedit tamen, et e contra." -- Rem. Apol., p. 70.
ft208 - "Quod si quis dicat omnes in universum homines, habere potentiam credendi si velint, et salutem consequendi: et hanc potentiam esse naturae hominum divinitus collatam, quo tuo argumento eum confutabis?" -- Armin. Antip., p. 272.
ft209 - "Lib. Arbit. est rei sibi placitae spontaneus appetitus." -- Prosp, ad Collat., cap. 18, p. 379.
ft210 - "An ulla actio S. S. immediata in mentem aut voluntatem necessaria sit, aut in Scriptura promittatur ad hoc, ut quis credere possit verbo extrinsecus proposito, negativam tuebimur." -- Episcop., Disput. Privat.
ft211 - "Adamus post lapsum potentiam credendi retinuit, et reliqui reprobi etiam in illo." -- Grevinch. ad Ames., p. 188.
ft212 - "Adamus non amisit vires eam obedientiam praestandi quae in novo foedere exigitur, prout puta ea consideratur formaliter, hoc est, prout novo foedere exacta est, nec potentiam credendi amisit; nec amisit potentiam, per resipiscentiam, ex peccato resurgendi." -- Rem. Declar. Sent. in Synod., p. 107.
ft213 - Fides vocatur opus Dei, quia Deus ipse id a nobis fieri postulat." -- Rem. Apol., cap. 10. p. 112.
ft214 - "Ea quae de habituum infusione dicuntur, ante omnem fidei actum, rejiciuntur a nobis." -- Epist, ad Wal., p. 67.
847
ft215 - "Principium internum fidei a nobis in evangelio requisitum, esse habitum quendam divinitus infusum, cujus vi ac efficacitate voluntas determinetur; hoc negavi." -- Grevinch, ad Ames., p. 324.
ft216 - "Quid in eo positum est, quod homo discriminare seipsum dicitur? Nihil verius; qui fidem Deo praecipienti habet, is discrimiunt se ab eo qui Deo praecipienti fidem habere non vult." -- Rem. Apol., cap. 14. p. 144.
ft217 - "Ego meipsum discerno, cum enim Deo ac divinae praedeterminationi resistere possem, non restiti tamen. Atqui in eo quidni liceat mihi tanquam de meo gloriari? Quod enim potui Dei miserentis est, quod autem volui cum possem nolle, id meae potestatis est." -- Grevinch, ad Ames., p. 253.
ft218 - "Interdum Deus hanc vel illam gentem, civitatem, personam, ad evangelicae gratiae communionem vocat, quam ipse dignam pronuntiat comparative," etc. -- Rein. Declarat. Sent. Synod.
ft219 - "Illi, in quorum gratiam, Dominus Paulum in Corinthum misit, dicuntur Dei populus, quia Deum turn timebant, eique, secundum cognitionem quam de eo habebant, serviebant ex animo, et sic ad praedicationem Pauli," etc. -- Corv. ad Molin. 3. sect. 27.
ft220 - "Per legem, vel per piam educationem vel per institutionem -- per haec enim hominem praeparari et disponi ad credendum, planissimum est." -- Rem. Act. Synod.
ft221 - "Praecedit aliquid in peccatoribus, quo quamvis nondum justificati sunt, digni efficiantur justificatione." -- Grevinch, ad Ames., p. 434.
ft222 - "Tenendum est, veram conversionem praestationemque bonorum operum esse conditionem praerequisitam ante justificationem." -- Filii Arm. Praef. ad cap. 7. ad Rem.
ft223 - "Deus statuit salvare credentes per gratiam, id est, lenem ac suavem liberoque ipsorum arbitrio convenientem seu congruam suasionem, non per omnipotentem actionem seu motionem." -- Armin. Antip., p. 211.
ft224 - Corv. ad Molin. -- "His ita expositis ex mente Augustini," etc. -- Armin. Antip. De Elec.
ft225 - "Fatemur, aliam nobis ad actum fidei eliciendum necessariam gratiam non agnosci quam moralem." -- Rem. Act. Synod. ad Art. 4.
848
ft226 - "Annuntiatio doctrinae evangelicae." -- Popp. August. Port. p. 110.
ft227 - "Operatur in nobis velle quod bonum est, velle quod sanctum est, dum nos terrenis cupiditatibus deditos mutorum more animalium, tantummodo praesentia diligentes, futurae gloriae magnitudine et praemiorum pollicitatione, succendit: alum revelatione sapientiae in desiderium Dei stupentem suscitat voluntatem, dum nobis suadet omne quod bonum est." -- Pelag., ap. Aug. de Grat. Ch. cap. 10.
ft228 - "Ut autem assensus hic eliciatur in nobis, duo in primis necessaria sunt: -- 1. Argumenta talia ex parte Dei, quibus nihil verisimiliter opponi potest cur credibilia non sint. 2. Pia docilitas animique probitas." -- Rem. Declar., cap. 17. sect. 1.
ft229 - "Ut gratia sit efficax in actu secundo pendet a libera voluntate." -- Rem. Apol., p. 164.
ft230 - "Imo ut confidentius again, dico effectum gratiae, ordinaria lege, pendere ab actu aliquo arbitrii." -- Grevinch, ad Ames., p. 198.
ft231 - "Manet semper in potestate Lib. Arbit. gratiam datam rejicere et subsequentem repudiare, quae gratia non est omnipotentis Dei actio, cui resisti a libero hominis arbitrio non possit." -- Armin. Antip., p. 243.
ft232 - This nobleman is represented by Neal as having been "the greatest patron of the Puritans." He was admiral of the parliamentary fleet. He seized on the ships belonging to the king, and during the whole course of the war made use of them against the royal interest. Owen had received the presentation to Coggeshall from this nobleman, whose upright and amiable character was celebrated long after his death under the designation of THE GOOD EARL OF WARWICK. -- ED.
ft233 - A Puritan divine of considerable eminence, and a member of the Westminster Assembly. He was at first minister of Brampton Bryan, Herefordshire. Latterly he was a minister at Dorchester, where he seems to have been alive about 1660. -- ED.
ft234 - Richard Byfield was ejected by the Act of Uniformity from Long Ditton, in the county of Surrey. Besides some sermons and tracts, he was the author of a quarto volume, "The Doctrine of the Sabbath Vindicated," etc. He suffered suspension and sequestration for four years for not reading the Book of Sports. He was a member of the
849
Westminster Assembly. During the time of Cromwell, a difference occurred between him and the patron of the parish, Sir John Evelyn, about the repairs of the church. Cromwell brought them together, succeeded in reconciling them, and, to cement the reconciliation, generously advanced £100, one-half of the sum needed for the repairs. Byfield did not know Owen, even by name, when he gave his recommendation to this work. It was then of some importance to our author that he should have the sanction of Byfield's name; and the favor is requited when the latter owes most of his own reputation with posterity to the countenance which he gave to the young and rising theological author of his day. -- ED.
ft235 - T. M., Universality of Free Grace. [He refers to an author of the name of Thomas More. See page 153 of this preface. -- ED.]
ft236 - Camero, Amirald, etc.
ft237 - Iren. lib. 2., cap. 6, 7, 14, 15, etc.; Clem. Strom. 3.; Epiph. Haeres. 31.; Tertul. ad Valen.
ft238 - Virg. Aen. 8:273, et seq.
ft239 - "Quidam creduli quidam negligentes sunt, quibusdam mendacium obrepit, quibusdam placet."
ft240 - "In tam occupata civitate fabulas vulgaris nequitia non invenit. -- Sen. Ep. 120.
ft241 - Juv. Sat. 1:74.
ft242 - Pers. Sat. 1:2.
ft243 - "Natura sic apparet vitiata ut hoc majoris vitii sit non videre." -- Aug.
ft244 - Laert. in Vit. Epimen.
ft245 - Plato de Legib., lib. 7.
ft246 - The word is here used in the obsolete sense of "mistake," and has no reference so the legal offense of evasion or concealment now understood by the term. -- ED.
ft247 - Virg. Buc. Eclesiastes 2:25.
ft248 - Ad.Mar.
ft249 - Ovid. Met. 2:79
ft250 - Ovid. Met. 1:44.
850
ft251 - Vindic. Redempt., by my reverend and learned brother, Mr. John Stalham; Mr. Rutherford, Christ Drawing Sinners.
ft252 - Hor. De Art. Poet., ver. 38.
ft253 - Hor. Epist. lib. 2. Epist. 1:117; lib. 1. Epist. 2:32.
ft254 - More's Universality of Grace
ft255 - The reader may be referred to the treaties by the author at the end of this volume, "De Divina Justitia," for the full and mature expression of his views on the necessity of the atonement. In the statements above, it is implied that salvation might have been accomplished without the absolute necessity of such a satisfaction to the claims of justice as the death of Christ afforded Dr. Owen, it will be found in the treaties referred to, latterly changed his views on this point, and held thenecessity for the satisfaction of divine justice by an atonement, in order to salvation, to be absolute. -- ED.
ft256 - These figures are designed by the author to connect each argument which he is refuting with the answer he supplies to it in the succeeding paragraphs. -- ED.
ft257 - Camer, Testardus, Amyraldus.
ft258 - More, with some others of late.
ft259 - See book 4, chapter 2 and chapter 4, where <430316>John 3:16, and <450508>Romans 5:8, are very fully considered. These must be the two passages to which he refers. -- ED.
ft260 - Display of Arminanism
ft261 - "I own myself conquered," Facciolati. -- ED.
ft262 - Aristotle is speaking of soldiers who "barter their life for small gains." The quotation is exceedingly apt and felicitous when the reference is understood. -- ED.
ft263 - The allusion is toGrotius, among whose varied and elaborate theological works there is a treatise entitled, "Defensio Fidei Chatolicae de Satisfactione Christi, contra F. Socinum." The distinguished reputation of Grotius in legal science explains some references which Owen makes in discussing his views. -- ED.
ft264 - Aufert, sustulit, tulit.
851
ft265 -
ft266 - Remon. Scripta Synod. ft267 - He refers to the eminent Scotch divine, Samuel Rutherford, 1600-1661.
The work mentioned above was published in 1647, and is entitled, "Christ Dying, and Drawing to Himself; or, a survey of our Savior in his soul's suffering," etc. The opinions of More are discussed in it from page 375 to 410. -- ED. ft268 - In these passages the LXX. has hJgiasme>noi mo>scoi, and citwn~ a hgJ iasmen> on. -- ED. ft269 - The last clauses of this sentence are obscure. In the edition by the Reverend Adam Gib, 1755, it is proposed to render them, -- "which is not revealed to the object of justification, or in the way whereby a sinner may be justified." If we were at liberty to change the "nor" into "but," a meaning sufficiently intelligible would be obtained, without any violent alteration of the text, and quite in harmony with the scope of the reasoning. -- ED. ft270 - From the particulars enumerated in the following sentence, and the three objections that are considered, "two" seems to have been written, by an oversight, for "three." -- ED. ft271 - These seven sermons on the cardinal works of Christ are the production of Arnoldus.Carnotensis, abbot of the Benedictine
852
monastery of Bonneval, in the diocese of Chartres. He flourished about the middle of the twelfth century. several of his practical treatises were for a time ascribed to Cyprian. -- ED.
ft272 - This was a council held at Valence in A.D. 855, and convened from the three provinces of Lyons, Vienne, and Arles. Remigius presided, five canons by a council in A.D. 853, at Chiersey, were condemned, and the cause of Godeschalcus, who had raised the controversy, was warmly supported. The canon quoted above is designed to contradict the fourth canon of the council at Chiersey, according to which "there never was, is, or will be a man for whom Christ has not died." -- ED.
ft273 - Mr. Sprigge, after having been educated at Oxford, took the degree of M.A. at Edinburgh. He became a preacher at St Mary, Aldermanbury, and subsequently at St Pancras, London. After the Restoration he purchased an estate, Crayford, in Kent, and lived there in retirement. He married in 1673, Frances, the daughter of Lord Wimbledon, and widow of Lord Say. He returned to London and died at Highgate. He was the author of some political works, "Anglia Rediviva," a folio volume, containing the history of the army under Fairfax, and published in 1647; and "Certain Considerations tendered to the Consideration of the High Court of Justice for Trial of the King," 1648. His theological works are chiefly sermons. It is rather strange that Owen never indicates the title of the work by Sprigge on which he is animadverting; and Mr Orme mentions that he had not ascertained to which of Sprigge's works our author refers. It, was, however, a collection of five sermons which Sprigge had delivered at St Pancras, and which were published under the title of, "A Testimony to Approaching Glory." Anthony Wood affirms that they contained "several blasphemies;" and they drew forth some pamphlets, besides this Appendix of Owen, in exposure of their errors. Two of these pamphlets, published in 1652, bore the titles, "The Beacons Quenched," and "The Beacons Flaming." -- ED.
ft274 - Lib. de Satisfac. Christi. Vos. Def. Grot. alii.
ft275 - The reverend licenser being informed of this book of Mr Sprigge, disclaimeth the licensing of any more thereof than that Sermon on <220101>Song of Solomon 1:1.
ft276 - Display of Arminianism; Salus Electorum, Sanguis Jesu.
853
ft277 - Salus Elect. ft278 - hJ nu>mfh tou~ Cristou~ uJpegw| ejxe>cee to< oijkei~on
ai+ma, in[ a autj hn< exj agoras> h.| -- Ignat. ad Philad.
ft279 - jEpew> n de< poluv< nomeov< e]nqa kai< e]nqa. -- Homer, Iliad, raJ y, 249.
ft280-<490411>Ephesians 4:11-13. "Haereses, de quorundam infirmitatibus habent, quod valent, nihil Valentes, si in bene valentem fidem incurrant.' -- Tertul de Praesc. ad Haer., <402424>Matthew 24:24.
ft281 - "The Aphorisms of Justification." See Prefatory Note to this treatise. -- ED.
ft282 - The figures in brackets indicate where the passages are to be found in the present volume. -- ED.
ft283 - "Distingnenda sunt tria momenta divinae voluntatis. Primum est, ante Christi mortem positam ant re ipsa, aut in decrcto Dei et praescientia. In hoc momento iratus peccatori est Deus, sed ita, ut non aversetur omnes irae deponendae vias, ac rationes."
ft284 - "Secundum momentum est, posita jam Christi morte, in quo Deus jam non constituit tantum, sed et promittit iram se depositurum."
ft285 - "Tertium est, cum homo vera fide in Christum credit, et Christus ex foederis formula credentem Deo commendat. Hic jam Deus deponit iram, hominemque id gratiam recipit." -- De Satisfact. Christi, cap. vii.
ft286 - "Quicunque negat aliquid de Deo, quod ei convenit, vel asserit de co, quod ei non convenit, derogat divinae bonitati, et est blasphemus." -- Thom. 22, ae. q. 13, a. 1. c.
ft287 - Quae dicuntur anj qrwpopaqwv~ intelligenda aunt zeoprepwv~ . Amor et gaudium, et alla ejusmodi, cum attribuuntur Deo, significant simplicem actum voluntatis, cum similitudine effectus, absque passione. -- Aquin. 12. q. 22. a. 3.
ft288 - Libera voluntas ulciscendae injuriae. -- <490111>Ephesians 1:11.
ft289 - Arm. Disp. Pub. de Natur. Dei, thes. 51.
ft290 - What has become of the references alluded to, it is difficult to say. -- ED.
ft291 - Aliud est mutate voluntatem, aliud velle aliquarum rerum mutationem.
854
ft292 - Cum voluntas sit ejus essentia, non movetur ab alio a se, sed a se tantum, eo modo loquendi, quo tntelligere, et velle, dicitur motus, et secundum hoc Plato dixit, primum movens movet seipsum. -- Aq. p. 1, q. 19, a. 2, a 3.
ft293 - "Omnes illi, pro quibus Christus ex intentione Dei satisfecit, sunt Deo reconciliati, i. e., in favorem salutiferum aliquo modo restituti." -- Ames. Antisynod., p. 104.
ft294 - "Si de debito quaeratur, respectu creaturae in Deum cadere non potest; nisi ex aliqua supposi-tione ipsi Deo voluntaria et libera: quae non potest esse nisi promisaio aut pactio aliqua, ex quibus fidelitatis aut justitiae debitum oriri solet." -- Suares. Relect. de Lib. Div. Volu. Disp. L. Di. sec. in n. 5.
ft295 - "Nulla justitia proprie esse potest, ubi nulla intercedit obligatio; Deus autem nulla obligatione tenetur, autequam ipse fidem suam astringat; ergo ante promiasionem nulla justitia etiam distribu-tiva in Deo reperitur." -- Vas, n. 1, q. 21, a. 1, disp. 80.
ft296 - "Jus est operatio illa qua sit aequalitas." -- Pesant, in Thom. 22, ae. q. 57.
ft297 - Several works by this author were published, partly during his lifetime and partly posthumous, at Franeker and Amsterdam, from 1623 to 1680, such as his "Quaestiones Theologicae,"" Collegia Theologica," etc. Maccovius, or Makowski, is said to have been the first among the Reformed that restored the scholastic treatment of theology. -- ED.
ft298 - Rj ao|] n to< mwmeis~ qai, h{ mimei~sqai.
ft299 - "Lex aut punit, aut vetat, aut permittit, aut consulit, aut hortatur." -- F. de Leg. 1<620304> John 3:4. Decretum nil ponit in esse, praedestinatio in praedestinato." -- Aquin.
ft300 - "Cur urceus exit?"
ft301 - YJ pertim> ion, invaluable, unspeakably precious. -- ED.
ft302 - Thereby hastening their own destruction. -- TR.
ft303 - The meaning is, "But to make a most elaborate display of their ignorance." -- ED.
ft304 - Vado isto enavigato, "Having cleared these shallows." -- ED.
855
ft305 - This treatise was written in the time of the Commonwealth. -- TR.
ft306 - [A few crumbs of these, by way of specimen are] added, etc. "Abstract" conveys a widely different idea from apj ospasmat< a, -- ED.
ft307 - "Ab ipsis fere religionis nostrae cunis et primordiis." Surely the rendering above is a wide deviation from Owen's meaning, -- "From the infancy and origin of our religion," that is, the Christian religion. -- ED.
ft308 - The full sentence in the original runs in the following terms: -- "Not a few wooers of truth having followed their guidance, grieve and lament how they have strayed in their whole course, after finding themselves pushed into inextricable difficulties, (like that old man in Terence who was directed by a villain of a slave backward and forward, by steeps, and precipices, and obscure comers, to land at length in a narrow alley with no thoroughfare,) and left in possession only of a human system of doctrine, having scarcely any thing in common with true theology." -- ED.
ft309 - See Owen on the Holy Spirit. [This note is by the translator. We apprehend that Owen alludes his work on "Communion with God." See vol. 2 of his works. -- ED.]
ft310 - This paragraph is neither correctly rendered nor consistent with fact. The whole paragraph stands thus in the original: -- "As to the work now in hand it is the first art of a dissertation concerning the causes of the death of Christ; to which I willingly apply because I have determined to know nothing but Jesus Christ, and him crucified: though sadly provoked to turn my thoughts in another direction by the insolent haughtiness of adversaries, who cannot think highly enough of themselves and their productions; -- a sort of persons than whom none are more silly, or held more cheap by wise and thoughtful men." Owen does not seem to have ever fulfilled his intention to complete this work on the causes of our Lord's agony. The subject is fully considered in the Exercitations 29 and 30, prefixed to his Exposition of the Epistle to the Hebrews. -- ED.
ft311 - "Inculpatae politeia> v," -- rather, "Blameless administration." -- ED.
856
ft312 - Mr. T. Goodwin, president of Magdalen College.
ft313 - In the year 1651 Dr Owen was settled in the deanery of Christ Church, and in 1652 chosen vice-chancellor of that university.
ft314 - This word commonly means a previous and concise view of a subject, or an anticipation of objections. In this treatise it means a natural or innate conception of divine justice. -- TR. [See note on page 517. -- ED.]
ft315 - The Word in the original means either to claim and assert a right, or to punish the violation of it. By "vindicatory justice," then, we are to understand that perfection of the Deity which disposes him to vindicate his right by punishing its violators. It ought never to be translated vindictive, or understood as meaning revengeful. -- TR. [Though Dr Owen uses the expression, "My book of the Vindictive Justice of God," see vol. 12, "Vindiciae Evangelicae," chap. 30, he explains his meaning in different parts of his works: see vol. 11, "Saints' Perseverance," chap. 7; vol. 12, chap. 23; and vol. 2, "On Communion with God," chap. 3, digression 2, p. 84. -- ED.]
ft316 - Polu
ft317 - Or justice. -- TR.
ft318 - "Nullos unquam fuisse aut esse posse aqj eo> uv proprie dictos et speculative, seu plene persuasos, agnoscunt pene omnes." -- Vid. Voet. Disp. de Atheismo. <191401>Psalm 14:1. "Non est potestas Dei in terris." -- Chal. Par. "Eorum qui antiquitus horrendi criminis rei existimabantur vindicias instituerunt inulti." -- Vid. Vos. de Idol. 51:cap. 1. Wj v tou~ piein~ ge, kai< fagei~n touj f j hJme>ran, Zeu oisi tois~ i swf> rosi. -- Eurip in Cyclop 335
ft319 - "Veritatis argumentum est omnibus aliquid videri tanquam deos esse, quod omnibus de diis opinio insita sit, neque ulla gens usquam est, adeo extra leges moresque posita ut non aliquos Deos credat." -- Seneca, Epist. in.
ft320 - Sueton. in Vita Titi, cap. 10.
ft321 - A sudden, unconnected exclamation. -- TR.
ft322 - Mersen. ad Deistas Gall.
857
ft323 - Eurip. in Cyclop., verse 350.
ft324 - A slight alteration seems needed to elicit the real meaning, -- "than to folly, in ascribing," etc. Owen is speaking of "the audacity of these triflers" "in ascribing" unworthy attributes to God. -- ED.
ft325 - Diogen. Laert. in Protag., Ep. in. 12.
ft326 - "Cur bonis mala fiant, cum sit providentia." -- Sen.
ft327 - "Illos qui nullum esse Deum dixerunt non mode philosophos, sed ne homines quidem esse dixerim, qui brutis simillimi solo corpere constiterunt, nihil omnino cernentes animo, sed ad sensum corporis cuncta referentes, qui nihil putabunt esse. nisi quod oculis tuebuntur." -- Lactan, de plur., lib. i., etc. cap. 8. "Quia rationem mali non intellexerunt, et natura ejus abscondita fuit, duo principia bonum et malum finxit tota ethnicorum (ante nature Marcionem) antiquitas." -- Vid. Vos. de Idol., lib. 1. cap. 5.
ft328 - That which relates to fair exchange. -- TR.
ft329 - Lombard., lib. 4:dist. 46; Thorn. 2:2, 2:51; Pesant. in Thom., 2. a. ti. 58, ar. 4; Suarez. Relec, de Just. Div.; Hom. Iliad, 10:291.
ft330 - Analogy means a resemblance between things with regard to some qualities or circumstances, properties or effects, though not in all. -- TR.
ft331 - That is, the first being whose perfections have been explained by analogy, or by tracing a resemblance between these perfections and something like them in ourselves, in kind or sort, though differing infinitely with respect to manner and degree. -- TR.
ft332 - Zanch. de Nat. Dei., lib. i.; Ames. Cas. Consc.. lib. 5:cap. 2; Armin. Disput., part 4. thes. 15; Voet. Dis. de Jure et Just. Mares; Hyd. Socin., lib. 1. c. 25, etc.
ft333 - Or, have a respect to any other being. -- TR.
ft334 - Conditional. -- TR.
ft335 - Namely, the egresses in words of legislation and in words of declaration and narration. -- TR.
858
ft336 - Namely, the egresses in the government of things according to what is due to them by the counsel of his will; or in judgments rewarding or punishing, according to the rule of his right and wisdom.. -- TR.
ft337 - That is, any distinguishing sort or quality. -- TR. ft338 - In the general sparing mercy of God, the particular quality of mercy,
-- namely, a disposition of assisting the miserable, with a compassion of their misery, -- is not wholly found, because there are many of mankind towards whom this disposition of assisting is never effectually exerted; but, in the pardoning mercy of God to his people, it is fully and gloriously displayed. -- TR. ft339 - Palud. on the Sent., book 4. dist. 46. ft340 - Thomas, first page of quest. 21, and Cajetan, 2:2, q. 61, a. 4. ft341 - Ethics, book 8. chap. 8. ft342 - On dist. 46. ft343 - In 2:2, Thomas. ft344 - A work to which he alludes. -- TR. ft345 - A kind of fencers who fought on horseback hood-winked. -- TR. ft346 - Suarez's Lectures of the Justice of God. ft347 - Sect. 5. ft348 - Or quality. -- TR ft349 - That is, inducing to, or drawing forth, the act of punishing. -- TR. ft350 - In the original, "Immo etiam ex condigno," "And that, too, of condignity." -- ED. ft351 - Ethics, book 5. chap. 1. ft352 - De Finibus. ft353 - Or class. -- TR. ft354 - Quest. 2, 2, quest. 108, a 2. ft355 - Competere, "belongs." -- ED. ft356 - The largest anchor in a vessel, used only in extreme danger, was so called. -- ED.
859
ft357 - "Compensatio" is the word in the original, and as "retaliation" is frequently used in a particular sense as connected with evil feeling, perhaps "retribution" would better express the meaning of Owen. -- ED.
ft358 - Here it is necessary to supply another translation: "Yet in respect of its source and root, so far as pertains to its subject, if God be absolutely perfect, it cannot be derived to him from any other source." -- ED.
ft359 - The sentence might be more intelligibly rendered: "There is nothing which we affirm of vindicatory justice, -- whether that it is meant of God essentially, and not only denominatively, that it has an absolute name (for it is called "holiness" and "purity"), that we have it expressed both in the abstract and concrete, that it requires the punishment of sinners, that it implies a constant and immutable will of punishing every sin, according to the rule of divine wisdom and right, -- but what is oft-times affirmed expressly, directly, and particularly, in the passages above mentioned." -- ED.
ft360 - The Greek word prol> hyiv is employed in the original, for which perhaps it was difficult to find a precise rendering in one English word. It was a word employed in the canonics or psychology of Epicurus to denote the second of his conditions or criteria of truth, which related to ideas as distinguished from sensations or emotions, though, like them, derived from sensuous perception. It implied such a primary and absolute idea of a thing as existed in the mind antecedently to any objective presentation of it, and without which no mental act can take place regarding it, whether of naming, thinking, doubting, or inquiring. It is used by Owen to describe a principle in the human mind which is not created by the evidence of testimony or any course of training, which is naturally and essentially interwoven with our mental constitution, and is ready beforehand, by anticipation, as the word pro>lhyiv simply means, to respond to the abstract idea of equity, or to confirm the concrete application of it in the common awards of good or evil. -- ED.
ft361 - ]Wemwxa ka|jgw< proknwn ceivoume>nhv. Nem> ei toi di>kan zeov< ot{ an tu>ch|.
860
Sce>tlia me ia d j eijrgas> w Ta>lain j eujne>tan. -- Eurip. Elec., 1168.
ft362 - Or, chief. -- TR.
ft363 - Translated thus by Pope: --
"Ah! fleeting spirit! wandering fire, That long hast warm'd my tender breast, Must thou no more this frame inspire? No more a pleasing, cheerful guest? Whither, ah! whither art thou flying? To what dark undiscover'd shore? Thou seem'st all trembling, shiv'ring, dying, And wit and humor are no more." -- TR.
ft364 - His mother, Agrippina, had poisoned her last husband, the Emperor Claudius, to make way for his succession, and Nero rewarded her by causing her to be murdered. He likewise caused his wife, Octavia, and his tutor, Seneca, to lose their lives; and was in every respect, perhaps, one of the greatest monsters of wickedness that ever disgraced human nature. -- TR.
ft365 - Hor. Epis. 2:2,208.
ft366 - Socin., de Authoritate Scripturae; lib. edit. sub nomine Dominici Lopez, Soc. Jes.
ft367 - Namely, Helenus, Aeneid, book 3. -- TR.
ft368 - See note, p. 517.
ft369 - "Were initiated by the devil in the same abomination." -- ED.
ft370 - Concerning the Tyrians, see Curtius, book 4; and concerning the Carthaginians, see Diodorus, book 20:-- TR.
ft371 - Namely, Anglesey. -- TR.
ft372 - The words in the original apply much better to our author's meaning. See them, Odyss., lib. 8. 5:550. -- TR.
ft373 - Abraham is said to have been now a hundred and thirty-three years of age; for some are of opinion that Isaac, at the time he was to hate been sacrificed, was thirty-three years old. Josephus says twenty-five; the Jews in Seder Olam, thirty-six. Nor is it any objection that he is called
861
naar, for so Benjamin, the father of many children, is called, <014301>Genesis 43 -- TR.
ft374 - Agamemnon, as the story runs, had killed one of Diana's stags, and the goddess would be appeased on no other terms than by the sacrifice of his daughter; but after she was laid on the pile, Diana, pitying the virgin, put a doe in her room, and made Iphigenia her priestess. -- TR.
ft375 - That is, the expressions relating to this subject are capable of more meanings than one, and to ascertain the right one is attended with difficulties. -- TR. [This seems a mistake. It is a Greek word in the original, anj amfiszht> hta, and signifies" indisputable,'' or "beyond controversy." Had the word been amj finzhs> hta, it might have borne the meaning attached to it by the translator. -- ED]
ft376 - A thing or person so devoted as not to be redeemed. -- TR.
ft377 - That is, pointing not at the persons vowing, but at the object of their vow, or at the thing vowed or devoted by them. -- TR.
ft378 - The author here uses the words, "at least interpretatively," before, so requiring it;" meaning thereby, as I understand him, that the just and proper interpretation of the passage wherein this history is recorded, and of the others quoted, relating to vows, had clearly determined him to adopt this opinion. -- TR.
ft379 - That is, both of the Jewish and Christian persuasion. -- TR,
ft380 - Patriarch of Constantinople in the year 520. -- TR.
ft381 - Iphianassa, as the story says, was daughter of Proetus, king of the Argives, who preferring herself in beauty to Juno, was struck with such a madness as to believe herself to be a cow, but was afterwards cured by Melampus, a famous physician, to whom she was given in marriage. -- TR.
ft382 - Or, than the daughter of Jephthah. For Iphigenia, see note on p. 532.
ft383 - Dr Gill agrees with our author that the king of Moab sacrificed his own son, and thinks that he might be induced to offer him thus publicly on the wall, that it might be seen by the camp of Israel, and move their compassion; but rather that he did it as a religious action, to appease the Deity by a human sacrifice; and that it was offered either to the true God, in imitation of Abraham, or to his idol Chemosh, the
862
sun. It was usual with the heathens, particularly the Phoenicians, when in calamity and distress, to.offer up what was most dear and valuable to them. See p. 527. Dr Gill seems of opinion that the cause why the three kings broke up the siege was, that after this barbarous and shocking sacrifice the Moabites became quite desperate, and that the kings, seeing them resolved to sell their lives so dear, and to hold out to the last man, thought fit to raise the siege; a very natural explication of these words, "And there was great indignation against Israel," if the indignation be understood as applicable only to the Moabites. But the concluding sentence of our author on this subject seems to imply it to be his opinion, that there were also dissensions and indignation in the allied army; perhaps between the Edomites, the idolatrous Israelites, and the worshippers of the true God, arising from the horrid spectacle they had witnessed. This is only ventured as a conjecture, that may better account for the sudden departure of the kings. -- TR.
ft384 - Their religion at best had been contaminated with the superstitions of the church of Rome. -- TR.
ft385 - That is, their acts or ceremonies of cleansing or purifying themselves from guilt by sacrifice, or otherwise; the latter word more particularly means the operation of cleansing by water. -- TR.
ft386 - Hieroglyphics are emblems or pictures that were used in the first method of writing; but after characters were introduced, they became generally unintelligible, and contributed much to promote idolatry. They were used by the Egyptian priests to conceal the mysteries of their religion from the vulgar, and were thence called hieroglyphics; that is, sacred engravings or carvings. They were originally engraven or carved on walls and obelisks. -- TR. [It is hardly needful to advert to modern discoveries, from Champollion to Wilkinson, according to which it appears that, instead of being subservient merely to the purpose of concealment, these mystic characters, now that the key to them has been discovered, contain a rich treasury of information in regard both to the history and customs of ancient Egypt. -- ED.]
ft387 - A dynasty in history means a succession of kings in the same line. -- TR.
ft388- <010321>Genesis 3:21, "Unto Adam also and to his wife did the LORD God make coats of skins, and clothed them." -- TR.
863
ft389 - See division, page 512.
ft390 - Book 8. chapter 5, of his Topics.
ft391 - A deprivation of irascibility.
ft392 - The materiality of anger is what is essentially necessary to constitute anger; the formality means its external marks and characters. -- TR.
ft393 - That is, the principle from which they immediately flow. -- TR.
ft394 - Quest. 47, art. 1.
ft395 - Namely, from those instances of punishment which he is pleased in his wisdom sometimes openly and awfully to inflict upon the wicked. -- TR.
ft396 - Habitude means the state of a person or a thing with relation to something else. The habitude of the divine nature with respect to sin is a disposition to punish it. -- TR.
ft397 - The word in the original is "combustible," meaning something that is susceptible of and consumable by fire. It must be evident to every one that the phrase is used in allusion to the metaphor which represents God as a consuming fire. The Son of God, then, was not, strictly and properly speaking, consumable, or susceptible of this fire, -- that is, he was by no means the object of divine anger or punishment, considered as the Son of God, and without any relation to mankind, -- but, on the contrary, was the beloved of his Father, with whom he was always well pleased. But he was liable to the effect of this fire, -- that is, of God's vindicatory justice, -- as our representative and federal head. And every sinner is consumable by this fire; that is, is properly and naturally the object of divine wrath and punishment. -- TR.
ft398 - Our author here speaks in the language, and reasons in the manner, of logicians; the prevalent mode of reasoning at the tune when he wrote. For the sake of those unacquainted with that art, it may not be improper to observe that the above argument is what they call a syllogism, and that a syllogism consists of three propositions. The first is called the major, the second the minor, and the third the conclusion. In the above argument the major proposition is, "It is absolutely necessary that God should preserve his glory entire to all eternity." The minor is, "But sin being supposed, without any
864
punishment due to it he cannot preserve his glory free from violation." The conclusion is, "Therefore, it is necessary that he should punish it." The minor is sometimes called the assumption, and sometimes the conclusion is so named. They are both included under this title by our author in the following sentence. -- TR
ft399 - The misprint of quia for quin has occasioned some confusion in the translation. It should run thus: "I cannot see but that Christ has died in vain, on the supposition that God could pardon sins without the intervention of a ransom, consistently with the preservation of his right and glory entire, justice not demanding their punishment." -- ED.
ft400 - Or ransom. -- TR.
ft401 - That is, which showeth what the divine will is. -- TR.
ft402 - In the original, "just." -- TR.
ft403-<581001>Hebrews 10:1. There the apostle argues for the necessity of the satisfaction of Christ, which he could not if the guilt of sin could have been taken away by any other way whatever. -- TR.
ft404 - The Racovian Catechism is generally said to have been compiled by Smalcius, from the writings which Faustus Socinus left behind him at his death. Other authorities, who seem to have investigated this point with particular care, hold that a catechism under this name was in existence before Socinus repaired to Poland. The catechism of Smalcius is now, however, commonly regarded as the Racovian Catechism. An English translation of it was published by Biddle in 1652. It is fully reviewed and discussed in Owen's "Vindiciae Evangelicae," vol. 12. of his works. -- ED.
ft405 - Let the reader remember that the compilers of the Racovian Catechism are now speaking, and that the words "they think" allude to the sentiments of the orthodox. -- TR.
ft406 - De Provid., cap. 22. assert. 6, p. 845.
ft407 - This point is treated at great length, and clearly proved, in the third chapter. -- TR.
ft408 - The original word means a just sentence, or righteous judgment. -- TR.
865
ft409 - The argument from 1<620109> John 1:9, which would resolve justice simply into a modification of benevolent feeling, and confound it with a disposition to forgive, is sufficiently met by the considerations urged by our author. The reply to the inference founded on the words "just," and "the justifier of him which believeth in Jesus," <450326>Romans 3:26, is not so clear. The question turns upon the import of di>kaiov. Two passages are quoted by Socinians in proof that it may denote clemency or mercy; and if in this sense exclusively the term were applicable to the Divine Being, no argument for the necessity of a proper atonement could be founded on the texts that speak of the justice of God. The passages urged by the Socinians with this view are <400119>Matthew 1:19 and <450326>Romans 3:26. Dik> aiov, however, in its primary meaning, signifies, "observant of rule and custom," "having a respect to order and decency;" as when Cheiron, in contrast with his ruder brethren (II. 11:832), is described as dikaiot> atov kentau>rwn. In this sense, the term admirably befits the state of mind in which Joseph must have been when he discovered the condition of Mary, and before the truth was supernaturally explained to him. In its secondary meaning, dik> aiov signifies equal, just, fair, every shade of meaning it bears coming under the category of right or equity; and in no instance of which we are aware can it be rendered as expressive of clemency or mercy. In the two passages to which an appeal is made, the adversative force of kai< is overlooked, "just, and yet not willing," "just, and yet the justifier." That kai< frequently conveys this antithetic meaning might be proved from several passages, such as <430719>John 7:19, <411212>Mark 12:12, etc. See Winer's "Idioms of the Greek Language," part in. chap. 5. s. 57. -- ED.
ft410 - Chap. 23, title, "Of the Power of God," p. 181, etc.
ft411 - As supreme Lord of the universe he exerciseth an uncontrolled dominion, doing "in the army of heaven, and among the inhabitants of the earth," whatsoever seemeth good unto him; but as the Ruler and Judge of the world he distributeth impartial justice, "giving to every one according to his works." The force of this argument, then, is this, -- That in viewing God as punishing sin, we are not to consider him as supreme Lord, who may exercise an absolute and uncontrolled will, but
866
as a righteous Judge, bound by a law to administer justice, and by a law founded in his nature, necessarily requiring him so to do. -- TR.
ft412 - The translation of the last clause is ambiguous. The words in the original are, "Justitiae illius, cui poenas irrogare incumbit," -- " That justice on which rests the obligation, which is bound, to inflict the punishment." -- ED.
ft413 - The debt of a sinner is not any valuable consideration due to him, as a debt is to a creditor, but due by him as a debt is by a debtor; and in consequence of the failure of payment, punishment becomes due to him, -- i.e., is or may be inflicted in vindication of violated justice. But this is what he could not either claim or would wish to receive. -- TR.
ft414 - Sin is most accurately defined by our Westminster divines, in that inimitable compendium of sound doctrine, the Shorter Catechism, to be "any want of conformity unto, or transgression of, the law of God." -- TR.
ft415 - Book 1. chapter 23, p. 180, "Of the True Religion."
ft416 - Chapter 28.
ft417 - Chapter 22:186, and chapter 28.
ft418 - Chapter 30:3,9.
ft419 - Chapter1. p. 78, of his Answer to Grotius.
ft420 - Namely, Whether vindicatory justice be essential and natural to God, and the exercise of it, or the punishment of sin, consequently necessary? -- TR.
ft421 - That is, by consequence. -- TR.
ft422 - That is, the existence and misery of a rational creature being supposed. -- TR.
ft423 - Omitted: "though it is plain from the holy Scriptures that God not unfrequently manifests some kind of anger, in his paternal chastisements, towards those who all the while are the objects of his supreme love and mercy." -- ED.
ft424 - That is, as it relates to God, who is the subject of it. -- TR.
ft425 - "Behold my servant, whom I uphold; mine elect, in whom my soul delighteth." -- <234201>Isaiah 42:1. -- TR
867
ft426 - They agree that the satisfaction by Christ is the way of salvation revealed in the Scriptures, but that it is so because God willed it should be so, and deny that there was any necessity for such a satisfaction arising from the nature of divine justice. -- TR.
ft427 - Twiss. Vind. Grat. lib. 1. p. 2, sect. 25, digress. 8.
ft428 - Namely, Piscator and Lubbertus.
ft429 - Namely, That he willed to create a rational being, and to permit it to transgress the law of its creation. -- TR.
ft430 - "Actu primo et signato," -- "In its first and manifested act, its first act and manifestation." -- ED.
ft431 - At the end of the "Defensio Fidei Catholicae de Satisfactione Christi," by Grotius, there is appended "G. J. Vossii Responsio ad Herm. Ravenspergeri Judicium de eodem." It is in this "Responsio" that the sentiments refuted by Owen occur. -- ED.
ft432 - Namely, That God, by his absolute power, can suspend the punishment of sin altogether. -- TR.
ft433 - That is, their relation to their objects, or their qualities considered in this point of view, is different. Divine justice necessarily operates towards its object to punish the sinner, otherwise it would not be justice; but as no creature can merit any thing of God, it depends on God's good pleasure whether he bestow rewards or not. -- TR
ft434 - Crellius, "Of the True Religion," p. 308.
ft435 - Namely, Twisse's. -- TR.
ft436 - A learned protestant divine, who was born in Friesland, and lived 1556-1625. He wrote several works against Bellarmine, Socinus, Arminius, etc., but his best work is said to be "De Papa Romana." -- ED.
ft437 - See 1<461212> Corinthians 12:12, etc., "For as the body is one, and hath many members, and all the members of that one body, being many, are one body; so also is Christ," etc. -- TR.
ft438 - Being founded on the words of Scripture. -- TR.
ft439 - "Objects to the argument on various grounds, which we shall, as briefly as possible, consider in succession." -- ED.
868
ft440 - God's will of giving to every man his own was from everlasting, justice being an essential attribute of his unchangeable nature; but it is only after the supposition of a rational being that had sinned, that he must necessarily, -- that is, from the very principles of his nature, -- exercise that will towards sinners, and give them the wages of sin, namely, death. -- TR. The Latin is: "Cum prior res ipsa sit, posterior aliquarum rerum, vel in actu primo vel secundo, modus seu affectio," -- " Since the former is the thing itself, the latter a mode or affection of some things," etc. -- ED.
ft441 - A learned professor of divinity at Herborn. He was born at Strasburg 1546, and died 1626. He was the author of several commentaries, controversial treatises, and a translation of the Bible into German. -- ED.
ft442 - "In Collationem Vorstii." The translation is not very intelligible. Vorstius wrote work with this title, "Parasceue ad amicam collationem cum Jo. Piscatore," and Owen refers to Piscator's notes upon it. -- ED.
ft443 - It is not Piscator's reasoning, but the kind of necessity implied in the reasoning, to which Owen takes exception. The words "nature" and "natural" also occasion considerable ambiguity. Justice is natural and necessary, according to Owen. in so far as it is not an act of the will merely; but he does not hold it to be natural in Piscator's sense, as operating by a blind and physical necessity, apart from the exercise of intelligence and volition, and the existence of an object requiring the manifestation of it. We might render the passage above as follows: "To this extent, then, I adopt Piscator's conclusion, -- namely, in so far as he maintains the existence of a necessity, but not as regards the mode or kind of it." -- ED.
ft444 - Namely, Piscator's. -- TR.
ft445 - Because if he punished a creature for sin merely because he willed or determined so to do, and not because the nature of sin necessarily so required, he might as easily will the contrary; and, consequently, the subordination of the creature would be entirely subverted. -- TR.
ft446 - In his book on Providence, chapter 22. page 845, assert. 6.
869
ft447 - "Necessary from the essential justice of God that he should suffer the punishment due to sinners, either in his own proper person, or in that of a surety." -- ED.
ft448 - Namely, mercy. -- TR.
ft449 - "Et moderari et suspendere," -- "In his own internal court both mitigate and suspend," etc. -- ED.
ft450 - See Suarez de Legib. Priv.
ft451 - "Dei libertati non subjacere," -- "is not subject to." -- ED.
ft452 - From the figure of notation to the close of the paragraph, the sense of the author has been entirely misapprehended. Read, "must be excited and kept alive by such a fit and adequate view respecting the transgression of the divine law, the nature of sin, or the disobedience of the creature, -- those who have spiritual eyes will easily perceive." -- ED.
THE AGES DIGITAL LIBRARY
JOHN OWEN COLLECTION
THE WORKS OF JOHN OWEN
VOLUME 11
by John Owen
Books For The Ages
AGES Software · Albany, OR USA Version 1.0 © 2000
2
THE WORKS OF JOHN OWEN
EDITED BY
WILLIAM H. GOOLD
VOLUME 11
This Edition of THE WORKS OF JOHN OWEN first published by Johnstone & Hunter, 1850-53
3
CONTENTS OF VOLUME 11.
THE DOCTRINE OF THE SAINTS' PERSEVERANCE EXPLAINED AND CONFIRMED.
PREFATORY NOTE BY THE EDITOR The Dedication The Epistle Dedicatory A Preface to the Reader
CHAPTER 1.
The State Of The Controversy.
The various thoughts of men concerning the doctrine proposed to consideration -- The great concernmcnt of it, however stated, on all hands confessed -- Some special causes pressing to the present handling of it -- The fearful backsliding of many in these days -- The great offense given and taken thereby, with the provision made for its removal -- The nature of that offense and temptation thence arising considered -- Answer to some arguings of Mr. G., chap. ix., from thence against the truth proposed -- The use of trials and shaking -- Grounds of believers' assurance that they are so -- The same farther argued and debated -- Of the testimony of a man's own conscience concerning his uprightness, and what is required thereunto -- <620307>1 John 3:7 considered -- Of the rule of self-judging, with principles of settlement for true believers, notwithstanding the apostasies of eminent professors -- Corrupt teachings rendering the handling of this doctrine necessary -- Its enemies of old and of late -- The particular undertaking of Mr. G. proposed to consideration -- An entrance into the stating of the question -- The terms of the question explained -- Of holiness in its several acceptations -- Created holiness, original or adventitious, complete or inchoate -- Typical by dedication, real by purification -- Holiness evangelical, either so indeed or by estimation -- Real holiness partial or universal -- The partakers of the first, or temporary believers, not true believers, maintained against Mr. G. -- Ground of judging professors to be true believers -- <400720>Matthew 7:20 considered -- What is the rule of judging men therein given -- What knowledge of the faith of others is to be obtained -- What is meant by perseverance: how in Scripture it is expressed -- The grounds of it pointed at -- What is intended by falling away -- Whether it be possible the Spirit of grace may be lost or the habit of it, and how -- The state of the controversy as laid down by Mr. G -- The vanity thereof discovered -- His judgment about believers' falling away examined -- What principles and means of perseverance he grants to them -- The enemies of our perseverance -- Indwelling sin in particular considered -- No possibility of preservation upon Mr. G.'s grounds demonstrated -- The means and ways of the saints' preservation in faith, as asserted by Mr. G., at large examined, weighed, and found light -- The doctrine of the saints' perseverance, and way of teaching it, cleared from <230401>Isaiah 4:-- That chapter opened -- The 5th verse particularly insisted on and discussed -- The whole state and method of the controversy thence educed.
4
CHAPTER 2.
The Perseverance Of The Saints Argued From The Immutability Of The Divine Nature.
The thesis proposed for confirmation -- The fivefold foundation of the truth thereof -- Of the unchangeableness of the nature of God, and the influence thereof into the confirmation of the truth in hand -- <390306>Malachi 3:6 considered and explained -- <590116>James 1:16-18 opened -- <451129>Romans 11:29 explained and vindicated -- The conditions on which grace is asserted, to be bestowed and continued, discussed -- The vanity of them evinced in sundry instances -- Of vocation, justification, and sanctification -- <234027>Isaiah 40:27-31 opened and improved to the end aimed at; also <234401>Isaiah 44:1-8 -- The sum of the first argument -- <390306>Malachi 3:6. with the whole argument from the immutability of God at large vindicated -- Falsely proposed by Mr. G.; set right and re-enforced -- Exceptions removed -- Sophistical comparisons exploded -- Distinct dispensations, according to distinction of a people -- Alteration and change properly and directly assigned to God by Mr. G. -- The theme in question begged by him -- Legal approbation of duties and conditional acceptation of persons confounded; as also God's command and purpose -- The unchangeableness of God's decrees granted to be intended in <390306>Malachi 3:6 -- The decree directly in that place intended -- The decree of sending Christ not immutable, upon Mr. G.'s principles -- The close of the vindication of this first argument.
CHAPTER 3.
The Immutability Of The Purposes Of God.
The immutability of the purposes of God proposed for a second demonstration of the truth in hand -- Somewhat of the nature and properties of the purposes of God: the object of them -- Purposes, how acts of God's understanding and will -- The only foundation of the futurition of all things -- The purposes of God absolute -- Continuance of divine love towards believers purposed -- Purposes of God farther considered and their nature explained -- Their independence and absoluteness evinced -- Proved from <234609>Isaiah 46:9-11; <193309>Psalm 33:9-11; <580617>Hebrews 6:17 18 etc. -- These places explained -- The same truth by sundry reasons and arguments farther confirmed -- Purpose in God of the continuance of his love and favor to believers manifested by an induction of instances out of Scripture: the first from <450828>Romans 8:28 proposed, and farther cleared and improved -- Mr. G.'s dealing with our argument from hence and our exposition of this place considered -- His exposition of that place proposed and discussed -- The design of the apostle commented on -- The fountain of the accomplishment of the good things mentioned omitted by Mr. G. -- In what sense God intends to make all things work together for good to them that love him -- Of God's foreknowledge -- Of the sense and use of the word proginw>skw, also of scisco, and ginw>skw in classical authors -- Prog> nwsiv in Scripture everywhere taken for foreknowledge or predetermination, nowhere for pre-approbation -- Of preapproving or pre-approbation here insisted on by Mr. G. -- Its inconsistency with the sense of the apostle's discourse manifested -- The progress of Mr. G.'s exposition of this place considered -- Whether men love God antecedently to his predestination and their effectual calling -- To pre-ordain and pre-ordinate different -- No assurance granted of the consolation professed to be intended -- The great uncertainty of the
5
dependence of the acts of God's grace mentioned on one another -- The efficacy of every one of them resolved finally into the wills of men -- Whether calling according to God's purpose supposeth a saving answer given to that call -- The affirmative proved, and exceptions given thereto removed -- What obstructions persons called may lay in their own way to justification -- The iniquity of imposing conditions and supposals on the purposes of God not in the least intimated by himself -- The whole acknowledged design of the apostle everted by the interposition of cases and conditions by Mr. G. -- Mr. G.'s first attempt to prove the decrees of God to be conditional considered -- <090230>1 Samuel 2:30 to that end produced -- <090230>1 Samuel 2:30 farther considered, and its unsuitableness to illustrate <450828>Romans 8:28-31 proved -- Interpretation of Scripture by comparing of places agreeing neither in design, word, nor matter, rejected -- The places insisted on proved not to be parallel by sundry particular instances -- Some observations from the words rejected -- What act of God intended in these words to Eli, "I said indeed" -- No purpose or decree of God in them declared -- Any such purpose as to the house of Eli by sundry arguments disproved -- No purpose of God in the words insisted on farther manifested -- They are expressive of the promise or law concerning the priesthood, <042511>Numbers 25:11-13, more especially relating unto <022843>Exodus 28:43, 29:9 -- The import of that promise, law, or statute, cleared -- The example of Jonah's preaching, and God's commands to Abraham and Pharaoh -- The universal disproportion between the texts compared by Mr. G., both as to matter and expression, farther manifested -- Instances or cases of Saul and Paul to prove conditional purposes in God considered -- Conditional purposes argued from conditional threatenings -- The weakness of that argument -- The nature of divine threatenings -- What will of God, or what of the will of God, is declared by them -- No proportion between eternal purposes and temporal threatenings -- The issue of the vindication of our argument from the foregoing exceptions -- Mr. G.'s endeavor to maintain his exposition of the place under consideration -- The text perverted -- Several evasions of Mr. G. from the force of this argument considered -- His arguments to prove no certain or infallible connection between calling, justification, and glorification, weighed and answered -- His first, from the scope of the chapter and the use of exhortations -- The question begged -- His second, from examples of persons called and not justified -- The question argued begged -- No proof insisted on but the interposition of his hypothesis -- How we are called irresistibly, and in what sense -- Whether bars wickedness and unbelief may be laid in the way of God's effectual call -- Mr. G's demur to another consideration of the text removed -- The argument in hand freed from other objections and concluded -- <243103>Jeremiah 31:3 explained and improved, for the confirmation of the truth under demonstration -- <550219>2 Timothy 2:19 opened, and the truth from thence confirmed -- The foregoing exposition and argument vindicated and confirmed -- The same matter at large pursued -- <430637>John 6:37-40 explained, and the argument in hand from thence confirmed -- Mr. G.'s exceptions to our arguing from this place removed -- The same matter farther pursued -- The exposition and argument insisted on fully vindicated and established -- <402424>Matthew 24:24 opened and improved -- The severals of that text more particularly handled -- Farther observations, for the clearing the mind of the Holy Ghost in this place -- The same farther insisted on and vindicated -- Mr. G's exceptions at large discussed and removed -- <490103>Ephesians 1:3-5, <530213>2 Thessalonians 2:13, 14, opened -- The close of the second argument, from the immutability of the purposes of God.
6
CHAPTER 4.
Argument From The Covenant Of Grace.
An entrance into the consideration of the covenant of grace, and our argument from thence for the unchangeableness of the love of God unto believers -- The intendment of the ensuing discourse -- <011707>Genesis 17:7 opened and explained, with the confirmation of the argument in hand from thence -- That argument vindicated and cleared of objections -- Confirmed by some observations -- <243238>Jeremiah 32:38-40 compared with <243131>Jeremiah 31:31-34 -- The truth under consideration from thence clearly confirmed -- The certainty, immutability, and infallible accomplishment, of all the promises of the new covenant demonstrated: 1. From the removal of all causes of alteration: 2. From the Mediator and his undertaking therein; 3. From the faithfulness of God -- One instance from the former considerations -- The endeavor of Mr. G. to answer our argument from this place -- His observation on and from the text considered -- 1. This promise not made to the Jews only, 2. Nor to all the nation of the Jews, proved from <451107>Romans 11:7; not intending principally their deliverance from Babylon -- His inferences from his former observations weighed -- 1. The promise made to the body of the people of the Jews typical only; 2. An exposition borrowed of Socinus rejected -- 3. The promise not appropriated to the time of the captivity, and the disadvantage ensuing to Mr. G.'s cause upon such an exposition -- The place insisted on compared with <261117>Ezekiel 11:17-20 -- That place cleared -- A fourth objection answered -- This promise always fulfilled -- The spiritual part of it accomplished during the captivity -- God's intention not frustrated -- How far the civil prosperity of the Jews was concerned in this promise -- Promises of spiritual and temporal things compared -- The covenant of grace how far conditional -- Mr. G.'s sense of this place expressed -- Borrowed from Faustus Socinus -- The inconsistency of it with the mind of the Holy Ghost demonstrated, also with what himself hath elsewhere delivered -- No way suited to be the answer of our argument from the place -- The same interpretation farther disproved -- An immediate divine efficacy held out in the words -- Conversion and pardon of sins promised -- Differenced from the grace and promises of the old covenant -- Contribution of means put by Mr. G. in the place of effectual operation of the thing itself, farther disproved -- How, when, and to whom this promise was fulfilled, farther declared -- An objection arising upon that consideration answered -- Conjectures ascribed to God by Mr. G. -- The real foundation of all divine predictions -- The promise utterly enervated, and rendered of none effect by Mr. G.'s exposition -- Its consistency with the prophecies of the rejection of the Jews -- The close of the argument from the covenant of grace.
CHAPTER 5.
Argument From The Promises Of God.
Entrance into the argument from the promises of God, with their stability and his faithfulness in them -- The usual exceptions to this argument -- A general description of gospel promises -- Why and on what account called gospel promises -- The description given general, not suited to any single promise -- They are free, and that they are so proved; all flowing from the first great promise of giving a Redeemer --
7
How they are discoveries of God's good-will; how made to sinners -- Consequential promises made also to believers -- Given in and through Christ in a covenant of grace -- Their certainty upon the account of the engagement of the truth and faithfulness of God in them -- Of the main matter of these promises, Christ and the Spirit -- Of particular promises, all flowing from the same love and grace -- Observations on the promises of God, subservient to the end intended -- 1. They are all true and faithful, the ground of the assertion -- 2. Their accomplishment always certain, not always evident -- 3. All conditional promises made good, and how -- 4. The promises of perseverance of two sorts -- 5. All promises of our abiding with God in faith and obedience absolute -- The vanity of imposing conditions on them discovered -- 6. Promises of God's abiding with us not to be separated from promises of our abiding with him -- 7. That they do not properly depend on any condition in believers demonstrated -- Instances of this assertion given -- 8. Making them conditional renders them void as to the ends for which they are given -- Given to persons, not to qualifications -- The argument from the promises of God stated -- Mr. G.'s exceptions against the first proposition cleared, and his objections answered -- The promises of God always fulfilled -- Of the promise made to Paul, <442724>Acts 27:24 etc. -- Good men make good their promises to the utmost of their abilities -- The promise made to Paul absolute and of infallible accomplishment -- Of the promise of our Savior to his disciples, <401928>Matthew 19:28 -- Who intended in that promise; not Judas -- The accomplishment of the premise -- The testimony of Peter martyr considered -- The conclusion of the forementioned objection -- The engagement of the faithfulness of God for the accomplishment of his promise, <460109>1 Corinthians 1:9; <520523>1 Thessalonians 5:23, 24; <530303>2 Thessalonians 3:3 -- The nature of the faithfulness of God, expressed in the foregoing places, inquired into -- Perverted by Mr. G. -- His notion of the faithfullness of God weighed and rejected -- What intended in the Scripture by the faithfullness of God -- The close of the confirmation of the proposition or the argument proposed from the promises of God -- The assumption thereof vindicated -- The sense put upon it by Mr. G. -- The question begged.
CHAPTER 6.
Particular Promises Illustrated.
The former argument confirmed by an induction of particular instances -- <060105>Joshua 1:5 opened -- The concernment of all believers in that promise proved by, the apostle, <581305>Hebrews 13:5 -- The general interest of all believers in all the promises of God cleared -- Objections answered -- How Old Testament promises may be improved -- The promise insisted on relates principally to spirituals -- The strength of of it to the end intended -- <091222>1 Samuel 12:22, to whom the promise there is given -- The twofold use of this promise -- Threats to wicked men of use to the saints: promises to the saints of use to wicked men -- <230402>Isaiah 4:2-4, <198930>Psalm 89:30-37 opened -- A condition of backsliding supposed in believers, yet they not rejected -- God's abiding with his saints upon the account of his, 1. Faithfulness; 2. Loving-kindness; 3. Covenant; 4. Promise; 5. Oath -- The intendment of the words insisted on from <091222>1 Samuel 12:22 -- <232702>Isaiah 27:2, 3; <360317>Zephaniah 3:17 illustrated -- The intendment of these words, "I will not forsake thee" -- The reason of the promise, and means promised therein -- No cause in them to whom the promise is made -- <263632>Ezekiel 36:32, <234322>Isaiah 43:22-25, opened; also <235717>Isaiah 57:17 -- The cause in God himself only -- The "name" of God, what it imports; his all-sufficiency engaged therein, and his goodness -- The rise
8
and fountain of all goodness to his people in his own good pleasure -- The sum of our argument from tins place of Scripture -- <192304>Psalm 23:4, 6, opened; the psalmist's use of assurance of perseverance -- Inferences, from the last use -- <550418>2 Timothy 4:18 opened -- All believers, in the same condition as to perseverance with David and Paul -- The second inference from the place insisted on -- Assurance a motive to obedience, and is the end that God intends to promote thereby -- Psalm 125: 1, 2, explained; <193728>Psalm 37:28; <053303>Deuteronomy 33:3 -- Inferences from that place of the psalmist -- Perpetual preservation in the condition of saints promised to believers -- Mr. G.'s objections and exceptions to our exposition and argument from this place removed -- Promises made originally to persons, not qualifications -- Not the same reason of promises to the church and of threatenings to sinners -- Other objections removed -- <235407>Isaiah 54:7-10, the mind of the Lord in the promise mentioned in that place opened -- The exposition given on that place and arguments from thence vindicated -- Direction for the right improvement of promises -- <280219>Hosea 2:19, 20, opened -- Of the general design of that chapter -- The first part, of the total rejection of the church and political state of the Jews -- The second, of promises to the remnant according to the election of grace -- Of this four particulars: 1. Of conversion, verses 14, 15; 2. Of obedience and forsaking all false worship, verses 16, 17; 3. Of peace and quietness, verse 18; 4. Discovering the fountain of all the mercies, verses 19, 20 -- Some objections removed -- To whom this promise is made -- The promise farther opened; the persons to whom it is made -- Verse 14 of that chapter opened -- The wilderness condition whereunto men are allured by the gospel, what it imports: 1. Separation; 2. Entanglement -- God's dealing with a soul in its wilderness condition -- Promises given to persons in that condition -- The sum of the foregoing promises -- The persons to whom they are made farther described -- The nature of the main promise itself considered -- Of the main covenant between God and his saints -- The properties of God engaged for the accomplishment of this promise -- Mr. G's exposition of this place considered and confuted -- <431027>John 10:27-29 opened, vindicated.
CHAPTER 7.
The Mediation Of Christ.
The consideration of the oath of God deferred -- The method first proposed somewhat waived -- The influence of the mediation of Christ into God's free and unchangeable acceptance of believers proposed -- Reasons of that proposal -- Of the oblation of Christ -- Its influence into the saints' perseverance -- All causes of separation between God and believers taken away thereby -- Moral and efficient causes thereby removed -- The guilt of sin, how taken away by the death of Christ -- Of the nature of redemption -- Conscience of sin, how abolished by the sacrifice of Christ -- <581003>Hebrews 10:3, 4, 14; <270924>Daniel 9:24 opened -- <450834>Romans 8:34, deliverance from all sin, how by the death of Christ -- The law innovated in respect of the elect -- the vindictive justice of God satisfied by the death of Christ -- How that is done -- Wherein satisfaction doth consist; absolute, not conditional -- The law, how fulfilled in the death of Christ -- The truth of God thereby accomplished; his distributive justice engaged -- Observations for the clearing of the former assertions -- Whether any one for whom Christ died may die in sin -- The necessity of faith and obedience -- The end of faith and holiness -- The first argument for the proof of the former assertions concerning the fruit and efficacy of the death of Christ, <580914>Hebrews 9:14 -- The second -- The third -- The compact between the Father and Son about the work of
9
mediation -- The fourth -- Good things bestowed on them for whom Christ died antecedently to any thing spiritually good in them -- The Spirit so bestowed, and faith itself -- The close of those arguments -- Inferences from the foregoing discourse -- The efficacy of the death of Christ, and the necessity of faith and obedience, reconciled -- Sundry considerations unto that end proposed: 1. All spiritual mercies fruits of the death of Christ; 2. All the fruits of Christ's death laid up in the hand of God's righteousness; 3. The state of them for whom Christ died not actually changed by his death; 4. On what account believing is necessary -- Christ secures the stability of the saints' abiding with God -- What is contrary thereunto; how by him removed -- The world overcome, by Christ, as managed by Satan in an enmity to the saints -- The complete victory of Christ over the devil -- The ways whereby he completes his conquest -- The rule of Satan in respect of sinners twofold: 1. Over them; 2. In them -- The title of Satan to a rule over men judged and destroyed by Christ -- The exercise of all power taken from him -- The works of Satan destroyed by Christ in and for his elect -- The Holy Spirit procured by the death of Christ -- The giving of the Spirit the great promise of the new covenant -- This farther proved and confirmed -- The perpetual residence of the Holy Spirit with believers proved by the threefold testimony of Father, Son, and Spirit -- <235921>Isaiah 59:21, the testimony of the Father proposed and vindicated -- Our argument from hence farther cleared -- This promise absolute, not conditional -- No condition rationally to be affixed to it -- The import of these words, "As for me" -- To whom this promise is made -- That farther cleared -- Not to all Israel according to the flesh -- Mr. G.'s objections answered -- The testimony of the Son given to the perpetual abiding of the Spirit with believers -- <431416>John 14:16 opened -- The promise in those words equally belonging to all believers -- Mr. G.'s objections answered -- No promise of the Spirit abiding with believers on his principle allowed -- The promise given to the apostles personally yet given also to the whole church -- Promises made to the church made to the in individuals whereof it is constituted -- The giving of this promise to all believers farther argued from the scope of the place, and vindicated from Mr. G.'s exceptions -- The third testimony, of the Holy Spirit himself, proposed to consideration -- His testimony in sealing particularly considered, <470122>2 Corinthians 1:22; <490113>Ephesians 1:13, 4:30 -- Of the nature and use of sealing amongst men -- The end, aim, and use, of the sealing of the Holy Ghost -- Mr. G.'s objections and exceptions to our argument from that sealing of the Spirit considered and removed -- The same farther carried on, etc.
CHAPTER 8.
The Indwelling Of The Spirit.
Entrance into the digression concerning the indwelling of the Spirit -- The manner of the abode of the Spirit with them on whom he is bestowed -- Grounds of the demonstrations of the truth -- The indwelling of the Spirit proved from the promises of it -- Express affirmations of the same truth -- <195111>Psalm 51:11, <450809>Romans 8:9, opened -- Verses 11 15; <460212>1 Corinthians 2:12; <480406>Galatians 4:6, opened -- <550114>2 Timothy 1:14 -- The Spirit in his indwelling, distinguished from all his graces -- Evasions removed -- <450505>Romans 5:5 explained -- The Holy Ghost himself not the grace of the Holy Ghost, there intended -- <450811>Romans 8:11 opened -- <480522>Galatians 5:22 -- A personality ascribed to the Spirit in his indwelling: 1. In personal appellations, <620404>1 John 4:4; <431416>John 14:16, 17 -- 2. Personal operations -- <450811>Romans 8:11, 16, explained -- 3. Personal circumstances -- The Spirit dwells in
10
the saints as in a temple, <460316>1 Corinthians 3:16, 6:19 -- The indwelling of the Spirit farther demonstrated from the signal effects ascribed in the Scripture to his so doing; as, 1. Union with Christ -- Union with Christ, wherein it consisteth -- Union with Christ by the indwelling of the same Spirit in him and us -- This proved from, (1.) Scriptural declarations of it -- <610104>2 Peter 1:4, how we are made partakers of the divine nature -- Union expressed by eating the flesh and drinking the blood of Christ -- <430656>John 6:56 opened -- The prayer of our Savior for the union of his disciples, <431702>John 17:2l -- The union of the persons in the Trinity with themselves -- (2.) Scriptural illustrations for the manifestation of union -- The union of head and members, what it is, and wherein it doth consist -- Of the union between husband and wife, and our union with Christ represented thereby -- Of a tree and its branches -- Life and quickening given by the indwelling Spirit, in quickening, life, and suitable operations -- 2. Direction and guidance given by the indwelling Spirit -- Guidance or direction twofold -- The several ways whereby the Spirit gives guidance and direction unto them in whom he dwells -- The first way, by giving a new understanding, or a new spiritual light upon the understanding -- What light men may attain without the particular guidance of the Spirit -- Saving embracements of particular truths from the Spirit, <620220>1 John 2:20, 27 -- The way whereby the Spirit leads believers into truth -- Consequences of the want of this guidance of the Spirit -- 3. The third thing received from the indwelling Spirit, supportment -- The way whereby the Spirit gives supportment: (1.) By bringing to mind the things spoken by Christ for their consolation <431416>John 14:16, 17. 26 -- (2.) By renewing his graces in them as to strength -- The benefits issuing and flowing from thence -- Restraint given by the indwelling Spirit and how -- The continuance of the Spirit with believers for the renewal of grace preyed -- <430414>John 4:14, that promise of our Savior at large opened -- The water there promised is the Spirit -- The state of them on whom he is bestowed -- Spiritual thirst twofold -- <236513>Isaiah 65:13; 1 Peter 2 -- The reasons why men cannot thirst again who have once drunk of the Spirit explained -- Mr. G.'s exceptions considered and removed -- The same work farther carried on; as also the indwelling of the Spirit in believers farther demonstrated by the inferences made from thence -- The first: Our persons temples of the Holy Ghost, to be disposed of in all ways of holiness -- The second: Wisdom to try spirits -- The ways, means, and helps, whereby the saints discern between the voice of Christ and the voice of Satan.
CHAPTER 9.
The Intercession Of Christ.
The nature of it -- Its aim, not only that believers continuing so may be saved, but that they may be preserved in believing -- This farther proved from the typical intercession of the Judaical high priest -- The tenor of Christ's intercession, as manifested <431711>John 17:11, opened, and verses 12-15 -- The result of the argument from thence -- The saints' perseverance fully confirmed -- <450833>Romans 8:33, 34, at large explained -- Mr. G.'s interpretation of the place in all the parts of it confuted -- Vain supposals groundlessly interserted into the apostle's discourse -- What Christ intercedes for for believers farther manifested -- The sum of what is assigned to the intercession of Christ by Mr. G. -- How far it is all from yielding the least consolation to the saints manifested -- The reasons of the foregoing interpretation proposed and answered -- The end assigned of the intercession of Christ answered -- God works perseverance actually -- A supply of means that may not be effectual not to be ascribed thereunto --
11
Farther objections answered: Christ not the minister of sin by this doctrine -- Supposals and instances upon the former interpretation disproved and rejected -- A brief account of our doctrine concerning the intercession of Christ for believers, and of the true end of the act of his mediation -- The close of the argument, and of the first part of this treatise.
CHAPTER 10.
The Improvement Of The Doctrine.
The improvement of the doctrine of perseverance in reference to the obedience and consolation of the saints -- Why its tendency to the promoting of their obedience is first handled, before their consolation -- Five previous observations concerning gospel truths in general -- 1. That all are to be received with equal reverence -- 2. That the end of them all is to work the soul into a conformity to God; proved by several scriptures, <550316>2 Timothy 3:16, 17; <560101>Titus 1:1, etc. -- 3. Some truths have a more immediate tendency hereunto than others have, <470514>2 Corinthians 5:14 -- 4. Most weight is to be laid by believers upon such -- 5. Men are not themselves to determine what truths have most in them of this tendency, etc. -- Gospel obedience, what it is, and why so called -- Its nature -- 1. In the matter of it, which is all and only the will of God -- 2. In the form of it, which is considered -- (l.) In the principle setting it on work, faith -- (2.) In the manner of doing it, eyeing both precepts and promises -- (3.) The end aimed at in it, the glory of God as a rewarder, <581106>Hebrews 11:6; <450404>Romans 4:4 -- The principle in us whence it proceeds, which is the new man, the Spirit, proved, <490316>Ephesians 3:16-19, etc. -- What kind of motives conduce most to the carrying on of this obedience, namely, such as most cherish this new man, which they do most that discover most of the love of God and his good-will in Christ -- Such as these are alone useful to mortification and the subduing of the contrary principle of flesh, which hinders our obedience, proved, <560211>Titus 2:11, 12; Romans 6 -- What persons the improvement of this doctrine concerns: only true believers, who will not abuse it -- How this doctrine of perseverance conduces so eminently to the carrying on of gospel obedience in the hearts of these true believers -- 1. By removing discouragements -- (1) Perplexing fears, which impair their faith; (2.) Hard thoughts of God, which weaken their love: without which two, faith and love, no gospel obedience performed -- 2. Unspeakable obligations to live to God hence put upon the souls of the saints -- Objections concerning the abuse of this truth to presumption and carelessness discussed, examined at large, and removed -- The mortification of the flesh, wherein it consists, how it is performed -- The influence of the doctrine of the saints' perseverance thereinto -- Dread and terror of hell not the means of mortification: at large proved by showing quite another means of mortifying the flesh, namely, the Spirit of Christ, <450813>Romans 8:13; applying the cross and death of Christ, <450605>Romans 6:5, 6 -- 3. This doctrine is useful to promote gospel obedience, in that it tends directly to increase and strengthen faith and love both towards God and towards our Lord Jesus Christ -- How it strengthens their love to God, namely, by discovering his love to them in three eminent properties of it, freedom, constancy, fruitfulness -- How it strengthens their love to Jesus Christ, namely, by discovering his love to them in two eminent acts of it, his oblation and his intercessions. This doctrine conduces, etc., by giving gospel obedience its proper place and due order -- 5. By closing in with the ends of gospel ordinances particularly the ministry, one eminent end whereof is to perfect the saints, <490412>Ephesians 4:12, 13, which is done by discovering to them the whole will of God,
12
both precepts on the one hand, and promises, exhortations, threatenings, on the other -- That of the promises more particularly and more largely insisted on.
CHAPTER 11.
Arguments Against The Doctrine Considered.
The entrance into an answer to Mr. G.'s arguments against the doctrine of the saints' perseverance -- His sixth argument, about the usefulness of the doctrine under consideration to the work of the ministry, proposed -- His proof of the minor proposition considered and answered -- Many pretenders to promote godliness by false doctrines -- Mr. G.'s common interest in this argument -- His proofs of the usefulness of his doctrine unto the promotion of godliness considered and answered -- The consequence of his arguing discovered -- The doctrine by him opposed mistaken, ignorantly or wilfilly -- Objections proposed by Mr. G. to himself to be answered -- The objection as proposed disowned -- Certainty of the love of God, in what sense a motive to obedience -- The doctrine of apostasy denies the unchangeableness of God's love to believers; placeth qualifications in the room of persons -- How the doctrine of perseverance promiseth the continuance of the love of God to believers -- Certainty of reward encouraging to regular action -- Promises made to persons qualified, not suspended upon those qualifications -- Means appointed of God for the accomplishment of a determined end certain -- Means not always conditions -- Mr. G's strange inference concerning the Scripture considered -- The word of God by him undervalued -- and subjected to the judgment of vain men as to its truth and authority -- The pretended reason of the former proceeding discussed -- The Scripture the sole Judge of what is to be ascribed to God, and believed concerning him -- The doctrine of the saints' perseverance falsely imposed on, and vindicated -- Mr. G.'s next objection made to himself against his doctrine -- Its unseasonableness as to the argument in hand demonstrated -- No assurance of the love of God, nor peace left the saints, by the doctrine of apostasy -- The ground of peace and assurance by it taken away -- Ground of Paul's consolation, <460927>1 Corinthians 9:27 -- The meaning of the word adj ok> imov -- Another plea against the doctrine attempted to be proved by Mr. G. -- That attempt considered -- Not the weakness of the flesh naturally, but the strength of lust spiritually pretended -- The cause of sin in the saints farther discussed -- The power ascribed by Mr. G. to men for the strengthening and making willing the Spirit in them considered -- The aptness of the saints to perform, what and whence -- The opposition they have in them thereunto -- Gospel obedience, how easy -- The conclusion -- Answer to chap. 13 of this book proposed.
CHAPTER 12.
Objections To The Doctrine Refuted.
Mr. G.'s entrance and preface to his arguments from the apostasy of the saints considered -- The weakness of his first argument -- The import of it -- Answer to that first argument -- Doctrine may pretend to give God the glory of being no accepter of persons, and yet be false -- Justification by works of that rank and order -- Acceptation of persons, what, and wherein it consisteth -- No place for it with God -- Contrary to distributive justice -- The doctrine of the saints' perseverance charged with rendering God an accepter of persons unjustly -- What it says looking this way --
13
The sum of the charge against it considered and remove -- Mr. G.'s second argument, and the weight by him hung thereon -- The original of this argument -- By whom somewhat insisted on -- The argument itself in his words proposed -- Of the use and end of the ministry -- Whether weakened by the doctrine of perseverance -- Entrance into an answer to that argument -- The foundation laid of it false, and why -- It falsely imposeth on the doctrine of perseverance. sundry things by it disclaimed -- The first considered -- The iniquity of those impositions farther discovered -- The true state of the difference as to this argument declared -- The argument rectified -- The reenforcement of the minor attempted and considered -- The manner of God's operations with and in natural and voluntary agents compared -- Efficacy of grace and liberty in man consistent -- An objection to himself framed by Mr. G. -- That objection rectified -- Perseverance, how "absolutely and simply necessary;" how not -- The removal of the pretended objection farther insisted on by Mr. G. -- That discourse discussed, and manifested to be weak and sophistical -- The consistency of exhortations and promises farther cleared -- The manner of the operation of grace in and upon the wills of men considered -- The inconsistency of exhortations with the efficacy of grace disputed by Mr. G. -- That discourse removed, and the use of exhortations farther cleared -- Obedience to them twofold, habitual, actual -- Of the physical operation of grace and means of the word -- Their compliance and use -- How the one and the other affect the will -- Inclination to persevere, when wrought in believers -- Of the manner of God's operation on the wills of men -- Mr. G.'s discourse and judgment considered -- Effects follow, as to their kind, their next causes -- The same act of the will physical and moral upon several accounts -- Those accounts considered -- God, by the real efficacy of the Spirit, produceth in us acts of the will morally good -- That confirmed from Scripture -- Conclusion from thence -- Of the terms "physical," "moral," and "necessary," and their use in things of the nature under consideration -- Moral causes of physical effects -- The concurrence of physical and moral causes for producing the same effect -- The efficacy of grace and exhortations -- "Physical" and "necessary," how distinguished -- "Moral" and "not necessary" confounded by Mr. G. -- Mr. G.'s farther progress considered -- What operation of God on the will of man he allows -- All physical operation by him excluded -- Mr. G.'s sense of the difference between the working of God and a minister on the will that it is but gradual; considered and removed -- All working of God on the will by him confined to persuasion -- Persuasion gives no strength or ability to the person persuaded -- All immediate actings of God to good in men by Mr. G. utterly excluded -- Wherein God's persuading men doth consist, according to Mr. G -- <460309>1 Corinthians 3:9 considered -- Of the concurrence of divers agents to the production of the same effect -- The sum of the seventh section of chap. 13 -- The will, how necessitated, how free -- In what sense Mr. G. allows God's persuasions to be irresistible -- The dealings of God and men ill compared -- Paul's exhortation to the use of means, when the end was certain, <442721>Acts 27:21-36, considered -- God deals with men as men, exhorting them; and as corrupted men, assisting them -- Of promises of temporal things, whether all conditional -- What condition in the promise made to Paul, <442724>Acts 27:24 -- Farther of that promise; its infallibility and means of accomplishment -- The same considerations farther prosecuted -- Of promises of perseverance and exhortations to perform in conjunction -- Mr. G.'s opposition hereunto -- Promises and exhortations in conjunction -- <461012>1 Corinthians 10:12, 13 discussed -- An absolute promise of perseverance therein evinced -- <503512>Philippians 2:12, 13, to the same purpose, considered -- Mr. G.'s interpretation of that place proposed removed -- <580604>Hebrews 6:4-6, 9, to the same purpose insisted on -- Of the consistency of threatenings with the promises of
14
perseverance -- Mr. G.'s opposition hereunto considered and removed -- What promises of perseverance are asserted; how absolute and unfrustrable -- Fear of hell and punishment twofold -- The fear intended to be ingenerated by threatenings not inconsistent with the assurance given by promises -- Five considerations about the use of threatenings -- The first, etc. -- Hypocrites, how threatened for apostasy -- Of the end and aim of God in threatenings -- Of the proper end and efficacy of threatenings with reference unto true believers -- Fear of hell and punishment -- how far a principle of obedience in the saints -- Of Noah's fear, <581107>Hebrews 11:7 -- Mr. G.'s farther arguings for the efficacy of the fear of hell unto obedience in the saints proposed, considered, removed -- <620418>1 John 4:18 considered -- Of the obedience of saints to their heavenly Father, compared to the obedience of children to their natural parents -- Mr. G.'s monstrous conception about this thing -- How fear and love are principles of obedience, and in what sense -- That which is done from fear not done willingly nor cheerfully -- How fear, and what fear, hath torment -- Of the nature and use of promises -- Close of the answer to this argument.
CHAPTER 13.
The Assertors And Adversaries Of The Doctrine Compared.
The maintainers and propagators of the several doctrines under contest taken into consideration -- The necessity of so doing from Mr. G. undertaking to make the comparison -- Thus inquiry confined to those of our own nation -- The chief assertors of the doctrine of the saints' perseverance in this nation since it received any opposition; what was their ministry, and what their lives -- Mr. G.'s plea in this case -- The first objection against his doctrine by him proposed -- second and third -- His answers -- The first reformers constant to themselves in their doctrine of the saints' perseverance -- Of the influence of Mr. Perkins' judgment on the propagation of the doctrine of the saints' perseverance -- Who the persons were on whom is judgment is supposed to have had such an influence -- The consent of foreign churches making void this surmise -- What influence the doctrine of the saints' perseverance has into the holiness of its professors -- Of the unworthiness of the persons who in this nation have asserted the doctrine of apostasy -- The suitableness of this doctrine to their practices -- Mr. G.'s attempt to take off this charge -- How far men's doctrines may be judged by their lives -- Mr. G.'s reasons why Episcopalists arminianized the first considered and disproved -- His discord, etc. -- General apostasy of men entertaining Arminian tenets -- The close,
CHAPTER 14.
Argument Against The Doctrine From The Exhortations Of The Gospel.
Mr. G.'s third argument proposed and considered -- The drama borrowed by Mr. G. to make good this argument -- The frame of speech ascribed to God by the Remonstrants according to our doctrine, weighed and considered -- The dealing of God with man, according to the doctrine of the saints perseverance, manifested -- In what sense and to what end exhortations and threatenings are made to believers -- The fallacious ground of this argument of Mr. G. -- Mr. G.'s fourth argument proposed to consideration -- Eternal life, how and in what sense a reward of perseverance -- The enforcement of the major proposition considered -- The proposition new moulded, to make it of
15
concernment to our doctrine, and denied, from the example of the obedience of Jesus Christ -- Efficacy of grace not inconsistent with reward -- The argument enforced with a new consideration -- That consideration examined and removed -- Farther of the consistency of effectual grace and gospel exhortations.
CHAPTER 15.
Argument Against The Doctrine From The Sins Of Believers.
Mr. G.'s fifth argument for the apostasy of true believers -- The weight of this argument taken from the sins of believers -- The difference between the sins of believers and unregenerate persons proposed to consideration, <590114>James 1:14, 15 -- The rise and progress of lust and sin -- The fountain of all sin in all persons is lust, <450707>Romans 7:7 -- Observations clearing the difference between regenerate and unregenerate persons in their sinning, as to the common fountain of all sin -- The first -- The second, of the universality of lust in the soul by nature -- The third, in two inferences: the first, unregenerate men sin with their whole consent; the second inference, concerning the reign of sin and reigning sin -- The fourth, concerning the universal possession of the soul by renewing grace -- The fifth, that true grace bears rule wherever it be -- Inferences -- The first, that in every regenerate person there are diverse principles of all moral operations -- <450719>Romans 7:19-22 opened -- The second, that sin cannot reign in a regenerate person -- The third, that regenerate persons sin not with their whole consent -- Answer to the argument at the entrance proposed -- Believers never sin with their whole consent and wills -- Mr. G.'s attempt to remove the answer -- His exceptions considered and removed -- Plurality of wills in the same person, in the Scripture sense -- Of the opposition between flesh and Spirit -- That no regenerate person sins with his full consent proved -- Of the Spirit and his lustings in us -- The actings of the Spirit in us free, not suspended on any conditions in us -- Mr. G.'s discourse of the first and second motions of the Spirit considered -- The same considerations farther carried on -- Peter Martyr's testimony considered -- <450719>Romans 7:19-22 considered -- Difference between the opposition made to sin in persons regenerate and that in persons unregenerate farther argued -- Of the sense of Romans 7, and in what sense believers do the works of the flesh -- The close of these considerations -- The answer to the argument at the entrance of the chapter opened -- The argument new formed -- The major proposition limited and granted, and the minor denied -- The proof of the major considered -- <480521>Galatians 5:21; <490505>Ephesians 5:5, 6; <460609>1 Corinthians 6:9, 10 -- Believers how concerned in comminations -- Threatening proper to unbelievers for their sins -- Farther objections proposed and removed -- Of the progress of lust in tempting to sin -- The effect of lust in temptations -- Difference between regenerate and unregenerate persons as to the tempting of lust: 1. In respect of universality; 2. Of power -- Objections answered -- Whether believers sin only out of infirmity -- Whether believers may sin out of malice and with deliberation -- Of the state of believers who upon their sin may be excommunicated -- Whether the body of Christ may be dismembered -- What body of Christ it is that is intended -- Mr. G.'s thoughts to this purpose examined -- Mr. G.'s discourse of the way whereby Christ keeps or may keep his members examined -- Members of Christ cannot become members of Satan -- <460615>1 Corinthians 6:15 considered -- Of the sense and use of the word ar] av -- Christ takes his members out of the power of Satan, gives up none to him -- Repetition of regeneration asserted by the doctrine of apostasy -- The repetition disproved -- Mr. G.'s notion of regeneration examined at large and
16
rebuked -- Relation between God and his children indissoluble -- The farther progress of lust for the production of sin -- Drawing away, what it is -- The difference between regenerate and unregenerate persons in their being drawn away by lust -- Farther description of him who is drawn away by lust -- Of lust's enticing -- How far this may befall regenerate men -- To do sin, Romans 7, what it intendeth -- Lust conceiving, wherein it consists -- Of the bringing forth of sin, and how far the saints of God may proceed therein -- <620309>1 John 3:9 opened -- The scope of the place discovered -- The proposition in the words universal -- Inferences -- The subject of that proposition considered -- Every one that is born of God, what is affirmed of them -- What meant by "committing of sin" -- Mr. G.'s opposition to the sense of that expression given -- Reasons for the confirmation of it -- Mr. G.'s reasons against it proposed and considered -- How he that is born of God cannot sin -- Several kinds of possibility -- Mr. G.'s attempt to answer the argument from this place particularly examined -- The reasons of the proposition in the text considered -- Of the seed of God abiding -- The nature of that seed, what it is, wherein it consists -- Of the latter part of the apostle's reason, "he is born of God" -- Our argument from the words -- Mr. G.'s endeavor to evade that argument -- His exposition of the words removed -- Farther of the meaning of the word "abideth" -- The close.
CHAPTER 16.
The Bearing Of The Doctrine Of The Saints' Apostasy On Their Consolation.
Mr. G.'s seventh argument, about the tendency of the doctrine of the saints' apostasy as to their consolation, considered -- What that doctrine offereth for the consolation of the saints stated -- The impossibility of its affording the least true consolation manifested -- The influence of the doctrine of the saints' perseverance into their consolation -- The medium whereby Mr. G. confirms his argument examined -- What kind of nurse for the peace and consolation of the saints the doctrine of apostasy is -- Whether their obedience be furthered by it -- What are the causes and springs of true consolation -- Mr. G.'s eighth argument proposed to consideration -- Answer thereunto -- The minor proposition considered -- the Holy Ghost not afraid of the saints' miscarriages -- The confirmation of his minor proposition proposed and considered -- The discourse assigned to the Holy Ghost by Mr. G, according to our principles, considered -- Exceptions against it -- The foundation of Mr. G.'s pageant everted -- The procedure of the Holy Ghost in exhortations, according to our principles -- Sophisms in the former discourse farther discovered -- His farther plea in this case proposed, considered -- The instance of Christ and his obedience considered and vindicated, as to the application of it to the business in hand -- Mr. G.'s last argument examined -- <620219>1 John 2:19 explained -- Argument from thence for the perseverance of the saints -- Mr. G.'s exceptions thereunto considered and removed -- The same words farther pursued -- Mr. G.'s consent with the Remonstrants manifested by his transcriptions from their Synodalia -- Our arguments from <620219>1 John 2:19 fully cleared -- The conclusion of the examination of Mr. G.'s arguments for the apostasy of the saints.
17
CHAPTER 17.
A Review Of Passages In Scripture Adduced To Prove The Apostasy Of Saints.
The cause of proceeding in this chapter -- Mr. G.'s attempt, chap. 12 of his book -- Of the preface to Mr. G.'s discourse -- Whether doctrine renders men proud and presumptuous -- Mr. G.'s rule of judging of doctrines called to the rule -- Doctrine pretending to promote godliness, how far an argument of the truth -- Mr. G.'s pretended advantages in judging of truths examined -- The first, of his knowledge of the general course of the Scriptures -- Of the experience of his own heart -- And his observations of the ways of others -- Of his rational abilities -- <261824>Ezekiel 18:24, 25, proposed to consideration -- Mr. G.'s sense of this place -- The words opened -- An entrance into the answer to the argument from hence -- The words hypothetical, not absolute -- Mr. G.'s answer proposed and considered -- Whether the words are hypothetical -- The severals of the text considered -- The "righteous man" spoken of, whom -- Mr. G.'s proof of his interpretation of a "righteous man" considered -- Dr Prideaux's sense of the righteous person here intended considered -- Of the commination in the words "Shall die " -- The sense of the words -- What death intended -- Close of the consideration of the text insisted on -- <401832>Matthew 18:32-35, taken into a review -- Whether the love of God be mutable -- What the love of God is -- <460927>1 Corinthians 9:27; in what sense it was possible for Paul to become a reprobate -- The proper sense of the place insisted on manifested -- Of the meaning of the word adj ok> imov -- The scope of the place farther cleared -- <580604>Hebrews 6:4-8, 10:26-29, proposed to consideration -- Whether the words be conditional -- The genuine and true meaning of the place opened in six observations -- Mr. G.'s exceptions removed -- The persons intended not true believers -- The particulars of the text vindicated -- Of the illumination mentioned in the text, etc. -- Of the progress made by men not really regenerate in the things of God -- The close of our considerations on these texts -- <581038>Hebrews 10:38, 39 -- Mr. G.'s arguing from thence answered -- Of the right translation of the words -- Beza vindicated, as also our English translators -- The words of the text effectual to prove the saints' perseverance -- Of the parable of the stony ground, <401320>Matthew 13:20, 21 -- Mr. G.'s arguing from the place considered -- An argument from the text to prove the persons described not to be true believers -- <610218>2 Peter 2:18-22 -- Mr. G.'s arguings from this place considered, etc.,
18
THE
DOCTRINE OF THE
SAINTS PERSEVERANCE
Explained and Confirmed. OR,
THE CERTAIN PERMANENCY OF THEIR 1. Acceptation with GOD, 2. Sanctification from GOD.
MANIFESTED & PROVED FROM THE 1. ETERNALL PRINCIPLES 2. EFFECTUALL CAUSES 3. EXTERNALL MEANES 1. THE IMMUTABILITY OF GOD
1. NATURE 2. DECREES 3. COVENANT 4. PROMISES 2. THE OBLATION AND INTERCESSION OF JESUS CHRIST 3. The PROMISES, EXHORTATIONS AND THREATS OF THE GOSPELL. Improved in its Genuine Tendency to Obedience and Consolation.
AND VINDICATED In a Full Answer to the Discourse of Mr. JOHN GOODWIN
against it, in his Book Entituled REdemption .Redeemed.
19
WITH SOME DIGRESSIONS CONCERNING 1. The Immediate effects of the Death of Christ. 2. Personall Indwelling of the Spirit. 3. Union with Christ. 4. Nature of Gospell promises, etc.
ALSO A PREFACE Manifesting The Judgement Of The Antients Concerning The Truth
Contended For: With A Discourse Touching The Epistles Of IGNATIUS; The EPISCOPACY In Them Asserted; And Some
Animadversions On Dr H: H: His Dissertations. On That Subject.
BY JOHN OWEN
SERVANT OF JESUS CHRIST IN THE WORKE OF THE GOSPELL. OXFORD,
PRINTED BY LEON. LICHFIELD PRINTER TO THE UNIVERSITY, FOR TIM. ROBINSON.
ANNO DOM: 1654.
20
PREFATORY NOTE.
John Goodwin, in reply to whom the following large treatise on the Doctrine of the Perseverance of the Saints was written, has been aptly described by Calamy as "a man by himself." An Arminian in creed, an Independent in church-government, and a Republican in politics, "he was against every man, and had almost every man against him." Estranged, by a singular idiosyncrasy of opinions, from all the leading parties of his time, dying in such obscurity that no record of the circumstances in which he left the world has been transmitted, stigmatized with unmerited reproach by the chief historian of his age, and long reputed the very type of extravagance and eccentricity in religion and politics, he has been more recently claimed as the precursor of a most influential religious body, and all honor rendered to him as the Wycliffe of Methodism, -- anticipating the theological views of its founder, Wesley, and redeeming them from the charge of novelty. Stronger expressions of respect and praise Goodwin never received from his contemporaries than are to be found in the pages of his antagonist, Owen, who, eulogizing his "worth," his "diligence," and his "great abilities," affirms that "nothing not great, not considerable, not in some way eminent, is by any spoken of him, either consenting with him or dissenting from him."
He was born in Norfolk in 1593, was made a Fellow of Queen's College, Cambridge, in 1617, and in 1633, as the choice of the parishioners, was presented to the vicarage of St Stephen's, Coleman Street, London. He escaped the vengeance of Laud, for some "breach of the canons," by the premise of amendment and submission for the future. He published in 1642 a treatise on justification, entitled "Imputatio Fidei;" in which he maintains that faith, not the righteousness of Christ, "is that which God imputes to a believer for righteousness." Having rendered himself obnoxious to the Presbyterians during their brief supremacy, partly by his doctrinal sentiments, and partly by his literary efforts against them, he lost his vicarage by a decision of the Committee for Plundered Ministers, in 1645; but he appears to have been reinstated in it during the ascendency of Cromwell, whom he had effectually served by some pamphlets justifying the proceedings of the army against the Parliament in 1648: and more especially by a tract entitled "The Obstructors of Justice," in which he defended the High Court of Justice in passing sentence of death against
21
Charles I. On the Restoration, by an order of the House of Commons, proceedings were instituted conjointly against John Milton and John Goodwin, for the same crime of publishing in vindication of the king's death. After a debate of several hours, it was agreed in Parliament that the life of Goodwin should be spared; but as he was declared incapable of holding any office, ecclesiastical, civil, or military, he was again deprived of his vicarage. His death took place in 1665. His private character seems to have been beyond reproach. The odium resting on his memory must be ascribed chiefly to his defense of the execution of Charles I., and to the statements of Bishop Burnet respecting his connection with the Fifthmonarchy Men. On the former point many good men privately held the same opinion as Goodwin; and some, such as Canne and Milton. published in defense of it. When Burnet accuses him of being "thorough-paced in temporal matters" for Cromwell, there might be a color of truth in the charge: but when he speaks of Goodwin as "heading" the Fifth-monarchy Men, filling all men with the expectation of a millennium, "that it looked like a madness possessing them," and representing kingship as "the great antichrist that hindered Christ being set on his throne;" and when Toplady, improving upon the story, insinuates that Venner, the leader of these fanatics in their insurreetion preached and held his meetings in Goodwin's place of worship, for no reason that we can discover but that Goodwin and Venner seem to have held their meetings in the same street, we are constrained to question both the accuracy of the statement as well as the spirit from which it emanated. His enemies, such as Prynne and Edwards, never in all they wrote against him urged such an accusation. In his own writings he affirms the lawfulness of civil magistracy, and of monarchy in particular; and in some of his tracts condemns the excesses of the Fifthmonarchy Men. The specific statements of Burner, however, cannot well be met by a general charge against him as an inaccurate historian. Mr. Macaulay has thrown over the bishop the shield of his high authority, denouncing such a charge as "altogether unjust." Goodwin may have held some millenarian views akin to the notion of a fifth monarchy, while he blames in severe terms the attempt to forestall and introduce it by violence and bloodshed. In one of the passages from his writings, quoted by Professor Jackson, in his able but somewhat impassioned biography of Goodwin, in order to disprove his connection with the Fifth-monarchy Men, there is a sentence which, discriminating the dogma itself from the excesses of its abettors, sustains our conjecture, and we have seen nothing in the other passages inconsistent with it: -- "Amongst the persons known
22
by the name of the Fifth-monarchy Men (not so much from their opinion touching the said monarchy, as by that fierce and restless spirit which worketh in them to bring it into the world by unhallowed methods), you will learn to speak evil of those that are in dignity," etc. On this supposition, while committed to some premillennial notions, on which the representations of the bishop were founded, Goodwin might be altogether undeserving of the odious imputation which they affix upon his memory.
It was no weak fanatic, therefore, against whom Owen in this instance entered the lists. His work, "Redemption Redeemed," is a monument of literary diligence and ability; and Owen seems almost to envy the copious and powerful diction which enlivens its controversial details. It was his intention to discuss all the points embraced in the Quinquarticular Controversy; but he overtook only two of them in the work now mentioned, -- universal redemption, and the perseverance of the saints. The latter topic, occupying about a third part of his work, naturally arose out of the former, when he sought to prove that Christ died for those who ultimately perish, even though for a season they may have been in a state of grace. Owen, in his reply, confines himself to the subject of the perseverance of the saints; first proving the doctrine by general arguments, and then considering its practical effects in the obedience and consolation of the saints, a minute refutation of Goodwin's views being interwoven with both parts of his work. On the subject of universal redemption our author had already given his views to the world in his treatise, "The Death of Death," etc. Long as the following treatise is, however, he intimates his desire to enter still farther on some points in which he was at issue with Goodwin. Though the present work was written while he was burdened with heavy duties as Vice-Chancellor at Oxford, the former part of it is prepared with sufficient care, and relieved with some sprightliness in the composition. The leading fallacy of his opponent, in supposing that the perseverance of the saints implied the continuance of men in gracious privilege though they should become wicked to a degree incompatible with genuine faith, and evincing that they never possessed it, -- a fallacy which begs the whole question in dispute, -- he compares to "a sturdy beggar,'' which hath been "often corrected, and sent away grumbling and hungry, and, were it not for pure necessity, would never once be owned any more by its master." The latter part of the work, though able and dexterous in tracking all the sinuosities of the opposing arguments, betrays haste in composition, occasioning unusual difficulty in eliciting, by amended
23
punctuation, the real meaning of many paragraphs and sentences; and the termination is singularly abrupt. He had reserved one of his principal arguments, founded on the oath of God, for the close, as entitled to the "honor of being the last word in the contest;" but concludes without giving it any place in the discussion at all. Perhaps this haste and abruptness are to be explained by the fact that before he had finished this work, the commands of the Council of State were laid upon him to undertake a reply to the Socinian productions of Biddle; -- a task which he executed at great length in his "Vindiciae Evangelicae." On the whole, however, in regard to the present work, there is no treatise in the language so conclusive and so complete in vindication of the doctrine which it is designed to illustrate and defend.
In the preface a historical account is given of the doctrine from the earliest ages of the church. The confusion alleged to exist in it is not very perplexing, if attention be paid to the "catena patrum," -- the succession of authors to whom he appeals in proof of what the view of the church has been in past ages on the subject of the doctrine under consideration. It is embarrassed, however, by a discussion of the authenticity of the Ignatian Epistles; on which, at the close of the preface, we have appended a note, indicating the present state of the controversy respecting them. The leading head-lines we have given to each chapter will enable the reader, it is hoped, to follow with greater ease the course of discussion. An exact copy of the original title-page has been prefixed; -- the only one in our author's works worth preserving, as curious in itself, and containing his own analysis of the work to which it belongs.
Besides this work of Owen, in reply to Goodwin the following authors appeared: -- Dr George Kendall, rector of Blislaud, near Bodmin in Cornwall, in two folio volumes, "Theocratia, or a Vindication of the Doctrine commonly received," etc., 1653, and "Sancti Sanciti," etc.; Thomas Lamb, a Baptist minister, in his "Absolute Freedom from Sin by Christ's Death," etc., 1656; Robert Baillie, Principal of Glasgow University, in his "Scotch Antidote against the English Infection of Arminianism," etc., 1656; Richard Resbury, vicar of Oundle, in his "Some Stop to the Gangrene of Arminianism," etc., 1651, whom Goodwin answered in his "Confidence Dismounted," and who again published in reply, "The Lightless Star;" Henry Jeanes, rector of Chedsey, who published "A Vindication of Dr Twisse from the Exceptions of Mr. John
24
Goodwin;" and Mr. John Pawson, in a sermon under the title of "A Vindication of Free Grace."
In 1658 Goodwin replied to most of these publications in a quarto of five hundred pages, entitled "Triumviri," etc. In regard to the following treatise, "he returns," says Owen, in an epistle dedicatory to his work on the Divine Original of the Scriptures, "a scoffing reply to so much of it as was written in a quarter of an hour."
ANALYSIS.
After a careful definition of the terms employed in the controversy, the statement by Mr. Goodwin of the question at issue is objected to, and another proposed as more correct, founded upon a passage in Scripture, <230405>Isaiah 4:5. Chap. 1.
Five leading arguments are adduced in proof of the perseverance of the saints: -- It is argued,
1. From the divine nature as immutable; under which head the following passages are considered, <390306>Malachi 3:6; <590116>James 1:16-18; <451129>Romans 11:29; <234027>Isaiah 40:27-31, 44:1-8.
2. From the divine purpose as immutable; and here Scripture is first cited to prove the general immutability of the divine purposes, <234609>Isaiah 46:911; <193309>Psalm 33:9-11, etc.; -- and then the special purpose of God to continue his grace to true believers is proved by such passages as <450828>Romans 8:28; <243103>Jeremiah 31:3; <430637>John 6:37-40; <402424>Matthew 24:24; <490103>Ephesians 1:3-5; 2<530213> Thessalonians 2:13, 14.
3. From the covenant of grace, the enduring character and the infallible accomplishment of which are proved by the removal of all causes of change by it, the stipulations of Christ as mediator in it, and the faithfulness of God.
4. From the promises of God, which are generally described, and, as intimating the perseverance of the saints, proved to be unconditional, the following promises to this effect receiving full elucidation: <060105>Joshua 1:5; <581305>Hebrews 13:5; 1<091222> Samuel 12:22; <198930>Psalm 89:30-37; <280219>Hosea 2:19, 20; <431027>John 10:27-29. At this point the consideration of the oath of God is deferred, under promise of entering upon it at the close of the discussion; -- a promise which the author omits to fulfill. Two interesting digressions
25
follow, affording separate arguments in support of the doctrine; -- on the mediation of Christ, as comprehending his oblation and intercession, and on the indwelling of the Spirit. And here the first part of the work concludes. Chap. II.-IX.
The second part consists in the improvement of the doctrine, by showing how it conduces to the obedience and consolation of the saints, chap. X., and in a refutation of the following arguments of Mr. Goodwin in support of the opposite doctrine, -- namely,
1. That it is more effectual in promoting godliness;
2. That it does not make God an accepter of persons;
3. That it has been the doctrine of the most pious men in all ages;
4. That it imparts greater power to the exhortations of the gospel;
5. That upon such a principle alone eternal life can be legitimately promised as the reward of perseverance;
6. That it is proved by the sins into which believers undoubtedly fall;
7. That it tends to the consolation of the saints; and, lastly, That it is affirmed in eight passages of Scripture, <261824>Ezekiel 18:24, 25; <401832>Matthew 18:32-35; 1<460927> Corinthians 9:27; <580604>Hebrews 6:4-8, 10:26-29, 38, 39; <401320>Matthew 13:20, 21; 2<610218> Peter 2:18-22. Chap. XI.-XVII. -- ED.
26
TO
HIS HIGHNESS OLIVER,
LORD-PROTECTOR OF THE COMMONWEALTH OF ENGLAND, SCOTLAND, AND IRELAND, WITH THE
DOMINIONS THEREOF.
SIR,
THE wise man tells us that "no man knoweth love or hatred by all that is before him." The great variety wherein God dispenseth outward things in the world, with the many changes and alterations which, according to the counsel of his will, he continually works in the dispensations of them, will not allow them nakedly in themselves to be evidences of the Fountain from whence they flow. Seeing, also, that the want or abundance of them may equally, by the goodness and wisdom of God, be ordered and cast into a useful subserviency to a good infinitely transcending what is or may be contained in them, there is no necessity that in the distribution of them God should walk according to any constant uniform law of procedure, all the various alterations about them answering one eternal purpose for a determinate end. Of spiritual good things there is another reason and condition; for as they are in themselves fruits, evidences, and pledges, of an eternal, unchangeable love, so the want of them in their whole kind being not capable of a tendency to a greater good than they are, the dispensation of them doth so far answer the eternal Spring and Fountain from whence it floweth as, in respect of its substance and being, not to be obnoxious to any alteration. This is that which in the ensuing treatise is contended for. In the midst of all the changes and mutations which the infinitely wise providence of God doth daily effect in the greater and lesser things of this world, as to the communication of his love in Jesus Christ, and the merciful, gracious distributions of the unsearchable riches of grace, and the hid treasures thereof purchased by his blood, he knows no repentance. Of both these you have had full experience; and though your concernment in the former hath been as eminent as that of any person whatever in these later ages of the world, yet your interest in and acquaintance with the latter is, as of incomparable more importance in itself, so answerably of more value and esteem unto you. A sense of the excellency and sweetness of
27
unchangeable love, emptying itself in the golden oil of distinguishing spiritual mercies, is one letter of that new name which none can read but he that hath it. The series and chain of eminent providences whereby you have been carried on and protected in all the hazardous work of your generation, which your God hath called you unto, is evident to all. Of your preservation by the power of God, through faith, in a course of gospel obedience, upon the account of the immutability of the love and infallibility of the promises of God, which are yea and amen in Jesus Christ, your own soul only is possessed with the experience. Therein is that abiding joy, that secret refreshment, which the world cannot give. That you and all the saints of God may yet enjoy that peace and consolation which is in believing that the eternal love of God is immutable, that he is faithful in his promises, that his covenant, ratified in the death of his Son, is unchangeable, that the fruits of the purchase of Christ shall be certainly bestowed on all them for whom he died, and that every one who is really interested in these things shall be kept unto salvation, is the aim of my present plea and contest. That I have taken upon me to present my weak endeavors in this cause of God to your Highness is so far forth from my persuasion of your interest in the truth contended for (and than which you have none more excellent or worthy), that without it no other considerations whatever, either of that dignity and power whereunto of God you are called, or of your peculiar regard to that society of men whereof I am an unworthy member, or any other personal respects whatever, could have prevailed with or emboldened me thereunto. "Sancta sanctis." The things I treat of are such as sometimes "none of the princes of this world knew," and as yet few of them are acquainted with. Blessed are they who have their portion in them! When the urgency of your high and important affairs, wherein so many nations are concerned, will lend you so much leisure as to take a view of what is here tendered, the knowledge which you have of me will deliver you from a temptation of charging any weakness you may meet withal upon the doctrine which I assert and maintain; and so that may "run and be glorified," whatever become of the nothing that I have done in the defense thereof, I shall be abundantly satisfied. That is the shield, which being safe, I can with contentment see these papers die. Unto your Highness I have not any thing more to add, nor for you greater thing to pray, than that you may be established in the assurance and sense of that unchangeable love and free acceptance in Christ which I contend for, and that therein you may be preserved, to the
28
glory of God, the advancement of the gospel, and the real advantage of these nations.
Your Highness's most humble and most faithful servant,
John Owen
29
TO THE RIGHT WORSHIPFUL, HIS REVERND, LEARNED AND WORTHY FRIENDS AND BRETHREN,
THE HEADS AND GOVERNORS OF THE COLLEGES AND HALLS IN THE UNIVERSITY OF OXFORD.
SIRS,
THE dedication of books to the names of men worthy and of esteem in their generation takes sanctuary in so catholic and ancient prescription, that to use any defensative about my walking in the same path cannot hut forfeit the loss of somewhat more than the pains that would he spent therein. Now, although, in addresses of this kind, men usually avail themselves of the occasion to deliver their thoughts as to particulars in great variety, according as their concernments may he, yet the reasons which are generally pleaded as directions for the choice of them to whom, with their labors and writings, they so address themselves, are for the most part uniform, and in their various course transgress not the rules of certain heads from whence they flow. To express a gratitude for respects and favors received, by returning things in their kind eternal for those which are but temporal; to obtain countenance and approbation unto their endeavors, in their breaking forth into the world, from names of more esteem, or at least more known than their own; to advance in repute by a correspondency in judgment with men of such esteem, intimated thereby, -- are the more ingenuous aims of men in the dedications of their writings. Though these, and sundry other pretences of the same kind, might justly be drawn into my plea for this address unto you, yet your peculiar designation and appointment, through the good hand of the providence of God, to the defense of the gospel, and your eminent furnishment with abilities from the same hand for the performance of that glorious duty, is that alone upon the account whereof I have satisfied myself, and hope that I may not dissatisfy others, as to this present application. What there is of my own peculiar concernment, wherein I am like to obtain a more favorable condescension in judgment, as to my present undertaking, from you than from other men, will in the close of my address crave leave to have mention made thereof. Brethren! the outward obligations that are upon you from the God of truth,
30
with the advantages which he hath intrusted you withal for the defense of his truth, above the most of men in the world, are evident even to them that walk by the way, and turn little aside to the consideration of things of this nature, importance, and condition; and it is to me an evidence of no small encouragement that God will yet graciously employ you in the work and labor of his gospel, by his constant giving a miscarrying womb to all them who have attempted to defraud the nation and the churches of God therein of those helps and furtherances of piety and literature with whose management for their service you are at present intrusted. Of the jewels of silver and gold whereof, by the Lord's appointment, the children of Israel, coming out from amongst them, spoiled the Egyptians, did they dedicate to the tabernacle in the wilderness, when the Lord "planted the heavens, and laid the foundations of the earth, and said unto Zion, Thou art my people." Though some outward provisions and furnitures of literature, -- now, through the good hand of God, made serviceable to you in your attendance upon the great work and employment committed to you, -- were first deposited when thick darkness was over the land, yet that they may be made eminently subservient to the will of God in raising up again the tabernacle of David, that was fallen down, the experience of a few years, I no way doubt, will abundantly reveal and manifest. That in the vicissitude of all things, given them by the mysterious and dreadful wheels of providence, your good things also (as every thing else that is pleasant and desirable, or given of God unto the sons of men, hath done) have fallen into the possession and disposal of men, some enemies, others utterly useless and unfruitful to the Lord in their generations, cannot be denied; but what is there, in his ways or worship, in his works or word, that God hath not, at some season or other, delivered into the power of the men of the world; though they have abused and perverted them to their own destruction? Neither is there any other use of this consideration, but only to inform them of the obligation they lie under to a due and zealous improvement of them to whose trust and care the Lord commits any of his mercies, when he rescues them from the captivity under which they have been detained by ungodly men. This is now your lot and condition in reference to many who, for sundry generations, possessed those places and advantages of eminent service for the house of our God which you now enjoy. What may justly be the expectation of God from you, under this signal dispensation of his goodness; what is the hope, prayer, and expectation of very many that fear him, concerning you in this nation; what are the designs, desires, aims, and endeavors, of all sorts of them who bear
31
ill-will at whatsoever is comely or praiseworthy amongst us, -- you are not ignorant. Whatever consideration, at any time or season, may seem to have had an efficacy upon the minds and wills of men under the like sacrament and designment to the service of truth with yourselves, to incite and provoke them to a singularly industrious and faithful discharge of their duty, is eminently pressing upon you also; and you are made a spectacle to men and angels as to the acquitment of yourselves. The whole of your employment, I confess, -- both in the general intendment of it, for the promoting and diffusing of light, knowledge, and truth, in every kind whatever, and in the more special design thereof, for the defense, furtherance, and propagation of the ancient, inviolable, unchangeable truth of the gospel of God, -- is, in the days wherein we live, exposed to a contention with as much opposition, contempt, scorn, hatred, and reproach, as ever any such undertaking was, in any place in the world wherein men pretended to love light more than darkness.
It is a hellish darkness which the light of the sun cannot expel. There is no ignorance so full of pride, folly, and stubbornness, as that which maintains itself in the midst of plentiful means of light and knowledge. He that is in the dark when the light of the sun is as seven days, hath darkness in his eye; and how great is that darkness! Such is the ignorance you have to contend withal; stubborn, affected, prejudicate, beyond expression; maintaining its darkness at noonday; expressly refusing to attend to the reason of things, as being that alone, in the thoughts of those men (if they may be so called who are possessed with it), wherewith the world is disturbed. From those who, being under the power of this inthralment, do seem to repine at God that they are not beasts, and clamorously traduce the more noble part of that kind and offspring whereof themselves are, -- which attempts do heighten and improve the difference between creatures of an intellectual race and them, to whom their perishing composition gives the utmost advancement, -- whose eternal seeds and principles are laid by the hand of God in their respective beings, you will not, I am sure, think it much if you meet with oppositions. Those who are in any measure acquainted with the secret triumphing exaltations of wisdom and knowledge against folly and ignorance, with the principles and conditions wherewith they advance themselves in their gloryings, even then when the precedency of (that which is bestial in this world) force and violence outwardly bears them down with insultation and contempt, will rather envy than pity you in any contest that on this foot of account you can be engaged in. You are not the
32
first that have fought with men after the manner of beasts, nor will be the last who shall need to pray to be delivered from absurd and unreasonable men, seeing "all men have not faith."
Men of profane and atheistical spirits, who are ready to say, "Who is the LORD? What is the Almighty that we should fear him? or his truth that we should regard it?" whose generation is of late multiplied on the face of the earth, crying "A confederacy" with them who, professing better things, are yet filled with grievous indignation at the sacrifice that hath been made of their abominations before their eyes, by that reformation of this place wherein you have been instrumental, are a continual goad on the other side, and would quickly be a sword in your very bowels, were not "He that is higher than the highest" your dwelling-place and refuge in your generation. These are they upon whom God having poured contempt and stained their glory, they, instead of accepting of his dispensations, are filled with wrath, and labor to make others drink of the cup which hath been offered to themselves. With their reproaches, slightings, undervaluations, slanders, do your worth, diligence, integrity, labors, contend from one end of this earth to the other, He that "hath delivered doth deliver; and in him we trust that he will yet deliver."
What other oppositions you do meet, or in your progress may meet withal, I shall not mention; but wait with patience on Him who gives men repentance and change of heart to the acknowledgment of the things that are of Him. This in the midst of all hath hitherto been a cause of great rejoicing, that God hath graciously kept off ravenous wolves from entering into your flocks, where are so many tender lambs, and hath not suffered "men to arise from amongst yourselves speaking perverse things, and drawing away disciples after them;" but as he hath given you to "obey from the heart that form of doctrine which hath been delivered unto you," so he hath preserved that "faith" amongst you "which was once delivered unto the saints."
Your peculiar designation to the service of the gospel and defense of the truth thereof, your abilities for that work, your abiding in it notwithstanding the opposition you meet withal, "in the midst of a crooked and perverse generation," are, as I said before, my encouragements in this address unto you, wherein I shall crave leave a little farther to communicate my thoughts unto you as to the matter in hand. Next to the Son of his love, who is the Truth, the greatest and most eminent gift that
33
God hath bestowed on the sons of men, and communicated to them, is his truth revealed in his word, -- the knowledge of him, his mind and will, according to the discovery which he hath made of himself from his own bosom, having magnified his word above all his name. The importance hereof as to the eternal concernments of the sons of men, either in ignorance refusing and resisting, or accepting and embracing of it, is that which is owned, and lies at the bottom and foundation of all that we any way engage ourselves into in this world, wherein we differ from them whose hope perisheth with them. Unto an inquiry after and entertainment of this divine and sacred depositum hath God designed the fruit and labor of that wherein we retain the resemblance of him; which, whilst we have our being, nothing can abolish. The mind of man and divine truth are the two most eminent excellencies wherewith the Lord hath adorned this lower part of his creation; which, when they correspond and are brought into conformity with each other, the mind being changed into the image of truth, there is glory added to glory, and the whole rendered exceeding glorious. By what suitableness and proportion in the things themselves (that is, between truth and the mind of man), as we are men, -- by what almighty, secret, and irresistible power, as we are corrupted men, our minds being full of darkness and folly, -- this is wrought, is not my business now to discuss. This is on all hands confessed, that, setting aside the consideration of the eternal issues of things, every mistake of divine truth, every opposition to it or rejection of it, or any part of it, is so far a chaining up of the mind under the power of darkness from a progress towards that perfection which it is capable of. It is truth alone that capacitates any soul to give glory to God, or to be truly useful to them who are partakers of flesh and blood with him; without being some way serviceable to which end, there is nothing short of the fullness of wrath that can be judged so miserable as the life of a man. Easily so much might be delivered on this account as to evince the dread of that judgment whereto some men, in the infallibly wise counsel of God, are doomed, even to the laying out of the labor and travail of their minds, to spend their days and strength in sore labor, in making opposition to this truth of God. Especially is the sadness of this consideration increased in reference to them who, upon any account whatever, do bear forth themselves, and are looked upon by others, as "guides of the blind," as "lights to them which are in darkness," as the "instructors of the foolish," and "teachers of babes." For a man to set himself, or to be set by others, in a way wherein are many turnings and cross paths, some of them leading and tending to places of
34
innumerable troubles, and perhaps death and slaughter, undertaking to be a guide to direct them that travel towards the place of their intendments, where they would be, and where they shall meet with rest; for such an one, I say, to take hold of every one that passeth by, pretending himself to be exceeding skillful in all the windings and turnings of those ways and paths, and to stand there on purpose to give direction, if he shall, with all his skill and rhetoric, divert them out of the path wherein they have perhaps safely set out, and so guide them into those by-ways which will certainly lead them into snares and troubles, if not to death itself, -- can he spend his time, labor, and strength, in an employment more to be abhorred? or can he design any thing more desperately mischievous to them whose good and welfare he is bound and promiseth to seek and promote? Is any man's condition under heaven more to be lamented, or is any man's employment more perilous, than such an one's, who, being not only endowed with a mind and understanding capable of the truth and receiving impressions of the will of God, but also with distinguishing abilities and enlargements for the receiving of greater measures of truth than others, and for the more effectual improvement of what he doth so receive, shall labor night and day, dispending the richest treasure and furnishment of his soul for the rooting out, defacing, and destruction of the truth, for the turning men out of the way and paths that lead to rest and peace? I never think of the uncomfortable drudgery which men give up themselves unto, in laying the hay and stubble of their vain and false conceptions upon the foundation, and heaping up the fruit of their souls, to make the fire that consumes them the more fierce and severe, but it forces compassionate thoughts of that sad condition whereto mankind hath cast itself by its apostasy from God. And yet there is not any thing in the world that men more willingly, with more delight and greediness, consecrate the flower of their strength and abilities unto, than this of promoting the delusions of their own minds, in opposition to the truth and ways of God. It is a thing of obvious observation and daily experience, that if, by any means whatever, any one closeth with some new and by-opinion, off from the faith delivered to and received by the generality of the saints, be it a thing of never so small concernment in our walking with God in gospel obedience, and in love without dissimulation one towards another, yet instantly more weight is laid upon it, more pains Laid out about it, and zeal dispended for its supportment and propagation, than about all other most necessary points of Christian religion. Have we not a deplorable cloud of examples of men contending about some circumstance or other in the administration of an
35
ordinance, biting and devouring all that stand in their way, roving up and down to gain proselytes unto their persuasion, and in the meantime utterly ignorant or negligent of the great doctrines and commands of the gospel of Jesus Christ, which are, as in him, the head and life of souls? How many a man seems to have no manner of religion at all, but some one error! That is his God, his Christ, his worship; that he preaches, that he discourseth of, that he labors to propagate, until, by the righteous judgment of Gods it comes to pass that such men in all other things wither and die away, all the sap and vigor of their spirits feeding that one monstrous excrescency, which they grow up daily into. Desire of emerging and being notable in the world, esteem and respect in the hearts and mouths of them whom peculiarly they draw after them, with the like unworthy aims of selfadvancement, may, without evil surmising (when such attempts are, as in too many, accompanied with irregularity in conversation), be supposed to be advantages given into the hands of the envious man, to make use of them for the sowing of his tares in the field of the poor seduced world.
That this procedure is also furthered by the burdensomeness of sound doctrine unto the generality of men, who, having "itching ears," as far as they care for these things, do spend their time in religion in nothing else but either to tell or to hear some new thing, cannot be denied. Besides, to defend, improve, give and add new light unto, old truths (a work which hath so abundantly and excellently been labored in by so many worthies of Christ, especially since the Reformation), in any eminent manner, so as to bring praise and repute unto the undertakers (which, whether men will confess or no, it is evident that too many are enslaved unto), is no easy task. And for the most part of what is done that way, you may say, "Quis leget haec?" The world, says every one, is burdened with discourses of this nature. How many have we in our days who might have gone to the grave in silence among the residue of their brethren, and their names have remained for a season in the voisinage, where they might have done God the service required of them in their generation, would they have kept themselves in the form of wholesome words and sound doctrine, that have now delivered their names into the mouths of all men, by engaging into some singular opinions, though perhaps raked out of the ashes of Popery, Socinianism, or some such fruitful heap of error and false notions of the things of God!
I desire not to judge before the time; the day will manifest all things, and the hidden secrets of the hearts of men shall by it be laid open, when all the
36
ways, causes, and occasions, of their deceiving and being deceived shall be brought to light, and every man according to his work shall have praise of God; -- only, I say, as to the present state of things, this is evident (not to speak of those locusts from the bottomless pit that professedly oppose their strength to all that is of God, his name, word, worship, truth, will, and commands, razing the foundation of all hopes for eternity; nor of him and his associates who "exalteth himself above all that is called God," being "full of names of blasphemy," sealed up to destruction), very many amongst ourselves, of whom we hoped better things, do, some in greater, some in lesser matters, give up themselves to that unhappy labor we before mentioned, of opposing the truth of God, and exalting their own darkness in the room of his glorious light.
"Ut jugulent homines, surgunt de nocte latrones: Ut teipsum serves, non expergisceres?" f1
Reverend brethren, if other men can rise early, go to bed late, and eat the bread of carefulness, spend their lives and strength to do their own work, and propagate their own conceptions, under a pretense of doing the work of God; if the envious man watcheth all night and waits all advantages to sow his tares, -- how will you be able to lift up your heads with joy, and behold your Master's face with boldness at his coming, if, having received such eminent abilities, endowments, and furnishments from him for his service, and the service of his sheep and lambs, as you have done, you gird not up the loins of your minds, and lay not out your strength to the uttermost for the weeding out of the field and vineyard of the Lord "every plant which our heavenly Father hath not planted," and for feeding the flock of Christ with sincere milk and strong meat, according as they are able to bear? What you have received more than others is of free grace which is God's way of dealing with them on whom he lays the most unconquerable and indispensable obligations unto service. Flesh and blood hath not revealed, unto you the truth of God which you do profess, but our Father which is in heaven. You do not upon any endeavor of your own differ from them who are given up to the sore judgment and ever-to-bebewailed condition before mentioned. It hath not been from your own endeavors or watchfulness that you have been hitherto preserved under the hour of temptation, which is come to try the men that live upon the face of the earth. It is not of yourselves that you are not industriously disturbing your own souls and others with this or that intrenchment upon the doctrine of the gospel, and the free grace of God in Jesus Christ; which not a few
37
pride themselves in, with the contempt of all otherwise minded. And doth not the present state of things require the full disbursing of all that you have freely received for the glory of Him from whom you have received it? You are not only persons who, as doctors and teachers in a university, have a large, distinct disciplinary knowledge of divinity, but also such as to whom "the Son of God is come, and hath given an understanding to know him that is true;" "into whose hearts God hath shined, to give the light of the knowledge of his glory in the face of Jesus Christ;" and therefore may say, "` What shall we render to the LORD?' how shall we serve him in any way answerable to the grace we have received?" I speak not this, the LORD knows it, before whom I stand, with reflection on any, as though I judged them neglecters of the duty incumbent on them. "Every one of us must give account of himself to God." The daily pains, labor, and travail, of many of you in the work of the gospel, the diligence and endeavors of others in promoting other useful literature, are known unto all. Only the consideration of my own present undertaking, joined with a sense of mine own insufficiency for this, or any other labor of this kind, and of your larger furnishment with abilities of all sorts, press me to this stirring up of your remembrance to contend for the faith, so much opposed and perverted. Not that I would press for the needless multiplying of books (whose plenty is the general customary complaint of all men versed in them), unless necessity call thereto. "Scribimus indocti, doctique." But that serious thoughts may be continually dwelling in you to lay out yourselves to obviate the spreading of any error whatever, or for the destruction of any already propagated, by such ways and means as the providence of God and the circumstances of the matter itself shall call you out unto, is in the desire of my soul.
Something you will find in this kind attempted by the weakest of your number, in this ensuing treatise. The matter of it I know will have your approbation, and that because it hath His whom you serve. For the manner of handling it, it is humbly given up to his grace and mercy, and freely left to your Christian judgment. The general concernments of this business are so known to all that I shall by no means burden you with a repetition of them. The attempt made by Mr. Goodwin against the truth here asserted was by all men judged so considerable (especially the truth opposed having a more practical influence into the walking of the saints with God than any other by him assaulted, and the defending of it giving more advantage unto an inquiry after the mind of God, as delivered in innumerable places of
38
Scripture, than any of the rest opposed) as that a removal of his exceptions to our arguments, and an answer to his objections, were judged necessary by all. Other reasons manifesting this endeavor to be in order and in season, I have farther communicated in the entrance of the treatise itself. In my addresses to the work, I could by no means content myself with a mere discussing of what was produced by my adversary; for he having kept himself, for the most part, within the compass of the synodal writings of the Remonstrants, which are already most clearly and solidly answered (by one especially, renowned Amesius), to have tied myself unto a contest with him had been merely actum agere, without promoting the cause I had undertaken in the least. As I account it by no means an ingenuous proceeding for men to bear up their own names by standing upon the shoulders of others, to deport themselves authors when indeed they are but collectors and translators; so I am very remote from being so far in love with this way of handling controversies in divinity, as to think it necessary to multiply books of the same matter, without some considerable addition of light and strength to the cause whose protection and promotion are undertaken. On this consideration, besides incident discourses, which I hope, through the grace of Him that supplied seed to the sower, may be of use and have an increase amongst the saints of God, I have made it my aim (and what therein I have attained is, with all submission of mind and judgment, east before the thoughts of men whose senses are exercised to discern good and evil) to place each argument insisted on upon its own proper basis and foundation; to resolve every reason and medium whereby I have proceeded into its own principles, discovering the fountain and wellhead of all the streams that run in the field of this contest; as also to give some clearings and evidences to our conclusions from the several texts of Scripture discussed, by discovering the reason of them and intent of God in them. Some arguments there are, and sundry texts of Scripture, that are usually produced and urged in the defense of the cause under consideration that I have not insisted on, nor vindicated from the exceptions of the adversaries. Not that I judge them indefensible against their most cunning or most furious assaults, and so slighted what I could not hold, -- for, indeed, I know not any one text of Scripture commonly used for this end, nor any argument by any sober man framed to the same purpose, that is not capable of an easy and fair vindication, -- but merely because they fell not in regularly in the method I had proposed to myself, nor would so do, unless I had gone forth to the issue of my first intendment, and had handled the abode of believers with God at large from its principles and causes, as I
39
had done that part of our doctrine which concerns the continuance of the love of God with and unto them; which the growth of the treatise under my hand would not give me leave to do. What hath been, or may yet farther be, done by others who have made or shall make it their business to draw the saw of this controversy to and fro with Mr. Goodwin, I hope will give satisfaction, as in other things, so in the particulars by me omitted. As to what I have to speak, or at least think it convenient to speak, concerning him with whom in this discourse I have much to do, and the manner of my dealing with him, being a thing of personal concernment, not having any influencing aspect on the merits of the cause, I shall in not many words absolve you of your trouble in the consideration thereof. My adversary is a person whom his worth, pains, diligence, and opinions, and the contests wherein on their account he hath publicly engaged, have delivered from being the object of any ordinary thoughts or expressions. Nothing not great, not considerable, not some way eminent, is by any spoken of him, either consenting with him or dissenting from him. To interpose my judgment in the crowd, on the one side or the other, I know neither warrant nor sufficient cause; we all stand or fall to our own masters, and the fire will try all our works. This only I shall crave liberty to say, that whether from his own genius and acrimony of spirit, or from the provocations of others with whom he hath had to do, many of his polemical treatises have been sprinkled with satirical sarcasms, and contemptuous rebukes of the persons with whom he hath had to do; so that were I not relieved in my thoughts by the consideration of those exacerbations and exasperations of spirit which, upon other accounts besides bare difference of opinion in religious things, have fallen out in the days and seasons which have passed over us, all of them laboring to exert something of themselves on every undertaking of the persons brought under their power, I should have been utterly discouraged from any contest of this nature. Much, indeed, of his irregularity in this kind I cannot but ascribe to that prompt facility he hath in putting abroad every passion of his mind and all his conceptions, not only decently clothed, with language of a full and choice significancy, but also trimmed and adorned with all manner of signal improvements that may render it keen or pleasant, according to his intendment or desire. What the Latin lyric said of the Grecian poets may be applied to him: --
40
"Monte decurrens velut amnis, imbres Quem super notas aluere ripas,
Fervet, immensusque ruit profundo Pindarus ore." f2
And he is hereby plainly possessed of not a few advantages. It is true that when the proof of his opinion by argument, and the orderly pursuit of it, is incumbent on him (a course of all others wherein he soonest faileth), the medium he useth and insisteth on receiveth not the least contribution of real strength from any dress of words and expressions wherewith it is adorned and accompanied; yet it cannot be denied but that his allegorical amplifications, illustrations, and exaggerations of the things he would insinuate, take great impressions upon the minds of them who are in any measure entangled with the seeming probabilities which are painted over his arguments, by their sophistry and pretense of truth. The apostle, giving that caution to the Colossians, that they should take heed mh> tiv aujtouzhtai ejn piqavologi>a|, manifesteth the prevalency of false reasonings when in conjunction with rhetorical persuasion, <510204><510204>Colossians 2:4. The great store also of words and expressions, which for all occasions he hath lying by him, are of no little use to him, when, being pressed with any arguments or testimonies of Scripture, and being not able to evade, he is forced to raise a cloud of them, wherewith after he hath a while darkened the wisdom and counsel of that wherewith he hath to do, he insensibly slips out of the cord wherewith he appeared to have been detained, and triumphs as in a perfect conquest, when only an unarticulate sound hath been given by his trumpet, but the charge of his adversaries not once received or repelled. But not anywhere doth he more industriously hoist up and spread the sails of his luxuriant eloquence than when he aims to render the opinion of his adversaries to be "monstrum horrendum, informe ingens, cui lumen ademptum," -- a dark, dismal, uncomfortable, fruitless, death-procuring doctrine, such as it is marvellous that ever any poor soul should embrace or choose for a companion or guide in its pilgrimage towards heaven. Rolling through this field, his expressions swell over all bounds and limits; metaphors, similitudes, parables, all help on the current, though the streams of it being shallow and wide, a little opposition easily turns it for the most part aside; a noise it makes, indeed, with a goodly show and appearance.
41
" -- Agylleus Hercules non mole minor, -- Sed non ille rigor, patriumque in corpore robur.
Luxuriant artus, effusaque sanguine laxo Membra natant.' -- [Stat. Theb., 6:837-842, slightly altered.]
This, as I said, prompts, I fear, the learned person of whom we speak to deal so harshly with some of them with whom he hath to do. And it is still feared that
"Parata tollit cornua; Qualis Lycambae spretus infido gener,
Aut acer hostis Bupalo." f3
It might, indeed, be the more excusable if evident provocation were always ready at hand to be charged with the blame of this procedure, if he said only,
"An, si quis afro dente me petiverit, Inultus ut flebo puer." f4
But for a man to warm himself by casting about his own pen until it be so filled with indignation and scorn as to blur every page and almost every line, is a course that will never promote the praise nor adorn the truth of God. For what remains concerning him, "Do illi ingenium, do eloquentiam et industriam; fidem et veritatem utinam coluisset."
The course and condition of my procedure with him, whether it be such as becometh Christian modesty and sobriety, with an allowance of those ingredients of zeal in contending for the truth which in such cases the Holy Ghost gives a command for, is referred to the judgment of all who are concerned, and account themselves so, in the things of God. As to any bitterness of expression, personal reflections, by application of satirical invectives, I know nothing by myself; and yet I dare not account that I am hereby justified. The calm and indifferent reader, not sensible of those commotions which the discovery of sophistical evasions, pressing of inconsequent consequences, bold assertions, etc., will sometimes raise in the most candid and ingenuous mind, may (and especially if he be an observer of failings in that kind) espy once and again some signs and appearances of such exasperations as ought to have been allayed with a spirit of meekness before the thoughts that stirred them up had been turned out of doors in the expressions observed. Although I am not conscious of the delivery of myself in any terms intimating a captivity under the power
42
of such a snare for a moment, yet what shall to the Christian reader occur of such a seeming tendency I humbly refer it to his judgment, being content to suffer loss in any hay or stubble whatever that I may have laid upon the foundation of truth, which I am sure is firmly fixed by God himself in the business in hand.
For what farther concerns my manner of dealing in this argument, I have only a few things to mention, reverend brethren, and you will be discharged of the trouble of this prefatory address unto you. The matter in hand, I hope, you will find attended and pursued without either jocular or historical diversions, which are judged meet by some to retain the spirits and entice the minds of the readers, which are apt to faint and grow weary if always bent to the consideration of things weighty and serious. With you, who are continually exercised with severer thoughts and studies than the most of men can immix themselves withal, such a condescension to the vanity of men's minds and lightness of their spirits I am sure can find no approbation. And as for them who make it their business to run through books of a polemical nature, in what subject soever, in pursuit of what is personal, ridiculous, invective, beating every chapter and section to find only what ought not to be there, and recoiling in their spirits upon the appearance of that which is serious and pressing to the cause in hand, I suppose you judge them not worthy to be attended to with such an imposition upon the time and diligence of those who sincerely seek the truth in love as the satisfying of their vain humor would require. It is, indeed, of sad consideration to see how some learned men (forgetting the loss of precious hours wherewith they punish their readers thereby), in discourses of this nature, do offend against their professed intendments, by perpetual diversions, in long personal harangues, delighting some for a moment, instructing none in the matter inquired into. Some parts of this treatise you may perhaps judge not so closely and scholastically argumentative as the regular laws of an accurate disputation would require. In the same judgment with you is the author, when yet he supposes himself not without just apology, and that such as renders his way of procedure not blameworthy; whereas, otherwise, he, should not think any excuse sufficient to expiate such an error. He is worthily blamed who had not rather choose to want a fault than an excuse. The truth is, neither would the matter treated of, nor the persons for whose sakes chiefly this labor was undertaken, admit of an accurate scholastical procedure in all parts of the treatise. The doctrine asserted and the error opposed are the
43
concernment of the common people of Christianity. Arminianism is crept into the bodies of sundry congregations, and the weaker men are who entertain it, the more gross and carnal are their notions and conceptions in and about it. Pela-gins himself was never so injurious to the grace of God as some amongst us. Now, the souls of [the] men whose good is sought in this work are no less precious in the sight of God, though they are unacquainted with philosophical terms and ways of arguing, than the souls of the most learned. Besides, that which we account our wisdom and learning may, if too rigorously attended, be our folly. When we think to sharpen the reason of the Scripture, we may straiten the efficacy of the spirit of it. It is oftentimes more effectual in its own liberty than when restrained to our methods of arguing, and the weapons of it keener in their own soft breathings than when sharpened in the forge of Aristotle. There is a way of persuasion and conviction in the Scriptures that is more divine and sublime than to be reduced to any rules of art that men can reach unto. God in his word instructs men, to make them "wise unto salvation." Syllogisms are not, doubtless, the only way of making men wise with human wisdom, much less divine. Some testimonies, on this account, are left at their own liberty, improved only by explanation, that they might lose nothing of their own strength, seeing no other can be added to them. Where the corrupt philosophy, or sophistical arguings, or, indeed, regular syllogistical proceedings, of the adversaries, have rendered a more close, logical way of proceeding necessary, I hope your favorable judgments will not find cause to complain of the want thereof. Whatever is amiss, whatever is defective, whatever upon any account cometh short of desire or expectation, as I know none in the world more able to discern and find out than yourselves, so there are none from whom I can expect, and justly promise myself, a more easy and candid censure, a more free and general pardon, a more favorable acceptation of this endeavor for the service of the truth, than from you. Besides that personal amity and respect which God by his providence hath given me (one altogether unworthy of such an alloy of common perplexities in his pilgrimage) with you and amongst you, besides that readiness and ingenuous promptness of mind unto condescension and candid reception of labors in this kind which your own great worth and abilities furnish you withal, exempting you and lifting you above that pedantic severity and humor of censure which possesseth sciolists and men corrupted with a desire of emerging in the repute of others, you know full well in what straits, under what diversions, employments, business of sundry natures, incumbent on me from the
44
relations wherein I stand in the university, and on sundry other accounts, this work hath been carried on. The truth is, no small portion of it owes its rise to journeys, and such like avocations from my ordinary course of studies and employments, with some spare hours, for the most part in time of absence from all books and assistances of that nature whatever. Not longer to be burdensome unto you with things of no greater concernment than what may have respect to one every way so unworthy as myself, what is of the seed which God graciously supplied, I am sure will find acceptance with you; and what is of its worthless author, or that I have added, I am fully content may be consumed by the fire that tries our works of what sort they are.
My daily prayer, honored brethren, shall be on your behalf, that in the days wherein we see so many fall from the truth and oppose it on the one hand, a great indifference as to the things of God leading captive so many on the other, so few remaining made useful to God in their generations by a conjunction of zeal for the truth and ability unto its defense, and those for the most part so closely engaged in, and their hands so filled with, the work of public beseeching men to be reconciled to God in Christ, and building up of them who are called in their most holy faith, you may receive help from above, and encouragement to engage you by all means possible to spread abroad a savor of the gospel of Jesus Christ, and to labor continually that the truths of God (for whose defense you are particularly appointed) may not be cast down, nor trampled on under the feet of men of corrupt minds, lying in wait to deceive, alluring and beguiling unstable souls with enticing words of human wisdom, or any glorious show and pretense whatever, turning them from the simplicity of the gospel and the truth as it is in Jesus; that you may not faint nor wax weary, notwithstanding all the opposition, contempt, scorn, you do or may meet withal, nor even be turned aside to corrupt dalliances with error and falsehood, as is the manner of some, who yet would be accounted sound in the faith; but keeping close to the form of wholesome words, and answering the mould of gospel doctrine, whereinto you hays been cast, may shine as lights in the midst of a crooked and perverse generation, knowing that it is but yet a little while, and he that shall come will come, and will not tarry. Yea, come, Lord Jesus, come.
So prays your unworthy fellow-laborer and brother in our dear Lord Jesus,
John Owen.
45
A PREFACE TO THE READER.
READER,
IF thy inquiry be only after the substance of the truth in the ensuing treatise contended for, I desire thee not to stay at all upon this preliminary discourse, but to proceed thither where it is expressly handled from the Scriptures, without the intermixture of any human testimonies or other less necessary circumstances, wherein perhaps many of them may not be concerned whose interest yet lies in the truth itself, and it is precious to their souls. That which now I intend and aim at is, to give an account to the learned reader of some things nearly relating to the doctrine whose protection, in the strength of Him who gives to his [servants] suitable helps for the works and employments he calls them to, I have undertaken, and what entertainment it hath formerly found and received in the church, and among the saints of God. For the accomplishment of this intendment a brief mention of the doctrine itself will make way. Whom in this controversy we intend by the names of "saints" and "believers," the treatise following will abundantly manifest. The word perseverantia is of most known use in ecclesiastical writers: Austin hath a book with the inscription of it on its forehead. The word in the New Testament signifying the same thing is ejpimonh>. Of them that followed Paul, it is said that he "persuaded them ejpime>nein th~| ca>riti tou~ Qeou~," Acts<441314><441343> 13:43; that is, "to persevere." JUpomonh> is of the same import: JO de< uJpomei>nav eijv te>lov ou=tov swqh>setai, <401022><401022>Matthew 10:22, -- "He that persevereth to the end." The Vulgar Latin renders that word almost constantly by persevero. Karteri>a is a word also of the same signification, and which the Scripture useth to express the same thing. Kra>tov is sometimes by a metathesis expressed ka>rtov? thence is karta, valde; and kartere>w, spoken of him who is of a valiant, resolved mind. "By faith Moses left Egypt, not fearing the wrath of the king, toraton wJv oJrw~n ejkarte>rhse," <581127><581127>Hebrews 11:27; -- "As eyeing the Invisible, he endured (his trial) with a constant, valiant mind." Proskartere>w from thence is most frequently to persevere, Acts<440114><440114> 1:14; and +Hsan de< proskarterou~ntev th~| didach~| tw~n ajposto>lwn, Acts<440242><440242> 2:42, -- "They persevered in the doctrine of the apostles." Proskarte>rhsiv, once used in the New Testament, is rendered by our translators, "perseverance," <490618><490618>Ephesians 6:18. In what variety of expression the thing is revealed in
46
the Scripture is in the treatise itself abundantly declared. The Latin word is classical: persevero is constanter sum severus. In that sense, as Seneca says, "Res severa est verum gaudium." Its extreme in excess is pertinacy, if these are not rather distinguished from their objects than in themselves. Varro, lib. 4 De Ling. Lat., tells us that pertinacia is a continuance or going on in that wherein one ought not to continue or proceed; perseverantia is that whereby any one continues in that wherein he ought so to do. Hence is that definition of it commonly given by the schoolmen from Austin, lib. 83, qu. 31, who took it from Cicero (one they little acquainted themselves withal), lib. 2 De Invent. cap. 54. It is, say they, "In ratione bene considerata stabilis et perpetua permansio.'
And this at present may pass for a general description of it that is used in art ethical and evangelical sense. Perseverance was accounted a commendable thing among philosophers. Morally, perseverance is that part of fortitude whereby the mind is established in the performance of any good. and necessary work, notwithstanding the assaults and opposition it meets withal, with that tediousness and wearisomeness which the protraction of time in the pursuit of any affairs is attended withal. Aristotle informs us that it is exercised about things troublesome, lib. 7 cap. 6, Eth. Nicom., giving a difference between continence with its opposite vice, and forbearance or perseverance: Tou>twn d j oJ men peri< hJdonav. JO de< peri< lu>pav malakov. He that abides in his undertaken work, so it be good and honest, notwithstanding that trouble and perplexity he may meet withal, is karterikov> . Hence he tells us that karterkwv~ zhn|~ , as well as swfro>nwv, is not pleasant to many, lib. 10 cap. 9; and that because so to live implies difficulty and opposition. And he also, as Varro in the place above mentioned, distinguishes it from pertinacy. And of men infected with that depraved habit of mind he says there are three sorts, ijdiognw>monev, ajmaqei~v, and a]groikoi. All these are, in his judgment, ijscurognw>monev, Nicom., lib. 7 cap. 9; which perverse disposition of spirit he there dearly manifests to be sufficiently differenced from a stable, resolved frame of mind, whatever it may resemble it in. Now, though there is no question but that of two persons continuing in the same work or opinion, one may do it out of pertinacy, the other out of perseverance, yet amongst men, who judge of the minds of others by their fruits, and of the acts of their minds by their objects, these two dispositions or habits are universally distinguished, as before by Varro. Hence the terms of
47
"pertinacy" and "obstinacy" being thrust into the definition of heresy by them who renounce any infallible living judge and determiner in matters of faith, to make way for the inflicting of punishment on the entertainers and maintainers thereof. They take no thought of proving it such, but only because it is found in persons embracing such errors. The same affection of mind, with the same fruits and demonstrations of it, in persons embracing the truth, would by the same men he termed perseverance. But this is not that whereof I treat.
Evangelical perseverance is from the Scripture at large explained in the book itself. As it relates to our acceptation with God, and the immutability of justification (which is the chief and most eminent part of the doctrine contended for), as it hath no conformity in any thing with the moral perseverance before described, so indeed it is not comprehended in that strict notion and signification of the word itself which denotes the continuation of some act or acts in us, and not the uninterruptibleness of any act of God. This, then, is the cause of perseverance, rather than perseverance itself, yet such a cause as being established, the effect will certainly and uncontrollably ensue. They who go about to assert a perseverance of saints cut off from the absolute unchangeableness of the decree, purpose, and love of God, attended with a possibility of a contrary event, and that not only in respect of the free manner of its carrying on, whereby he that wills to persevere may not will so to do, but also in respect of the issue and end itself, will, I doubt not, if they are serious in what they pretend, find themselves entangled in their undertaking. As perseverance is a grace in the subjects on whom it is bestowed, so it relates either to the spiritual habit of faith or the principle of new life they have received from God, or to the actual performance of those duties wherein they ought to abide. In the first sense it consists in the point of being or not being. Whilst the habit of faith remains, there is in respect thereof an uninterrupted perseverance in him in whom it is; and this we contend for. As it respects actions flowing from that habit and principle, it expatiates itself in a large field; for as it imports not at all a perpetual performance of such acts without intermission (which were naturally as well as spiritually impossible, whilst we carry about us a "body of death"), so neither doth it necessarily imply a constant tenor of proceeding in the performance of them, but is consistent with a change in degrees of performance, and in other respects also not now to be insisted on. Perseverance in this sense being the uninterrupted continuance of habitual grace in the hearts of believers,
48
without intercision, with such a walking in obedience as God, according to the tenor of the new covenant, will accept, upon the whole of the matter it is in its own nature (as every thing else is that hath not its being from itself) liable and obnoxious to alteration; and therefore must be built and reposed on that which is in itself immutable, that it may be rendered, on that supposition, immutable also. Therefore is perseverance in this sense resolved into that cause of it before mentioned; which to do is the chief endeavor of the following treatise. Of the groundlessness of their opinion who, granting final perseverance, do yet plead for the possibility of a final apostasy and an intercision of faith, no more need be spoken but what, upon the account last mentioned, hath been argued already. Some discourses have passed both of old and of late concerning the nature of this perseverance, and wherein it doth properly consist. Many affirm it not really to differ from the habit of faith and love itself; for which Bradwardin earnestly contends, lib. 2 De Cau. Dei. cap. 7, concluding his disputation, that
"Perseverantia habitualis est justitia habitualiter preservata; perseverantia actualis est justitiae perseverantia actualis, ipsum vero perseverare, est justitiam praeservare;"
whereupon ("suo more:") he infers this corollary:
"Quod nomen perseverantiae nullam rem absolutam essentialiter significat, sed accidentaliter, et relative, charitatem videlicet, sire justitiam, cure respectu futurae permansionis continue usque in finem; et quod non improbabiliter posset dici perseverantiam esse ipsam relationem hujus."
And therefore in the next chapter, to that objection, "If perseverance be no more but charity or righteousness, then every one that hath once obtained these, or true grace, must also persevere," he returns no answer at all, plainly insinuating his judgment to be so; of which afterward. And therefore he spends his 13th chapter of the same book to prove that the Holy Spirit is that "auxilium," as he called it, whereby any persevere. And, chap. 1, he resolves all preservation from being overcome by temptation, or not being tempted to a prevalency (the same for substance with perseverance), into the will and purpose of God.
"Quicunque," saith he, "non tentatur, hoc necessario est a deo, quod non tentatur. Sicut 11 pars 13 i> primi probat; et per 22